作者归档：brahmavihara

雪山夜叉经讲记

马哈希大师　述

邬安培　英译

陈永威　中译

校对 李珍珍 汤华俊

雪山夜叉经讲记PDF下载

中译者序

这部《雪山夜叉经讲记》，本来是安排在笔者的第二部译作——2015年出版的《负担经讲记》之后接续出版，然而由于其他译作（譬如《内观要义》的编译）和法务，致使这部作品只能够断续地进行。自2012年10月开始起笔，到2021年3月方始译毕初稿，差不多耗时十载。最后能够成功完成，主要是基于今年（2021年）因肺炎而休长假，能够在家中把40余页还未翻的内容完成，此次病假，让我亦能够一并把《大念处经略讲》也译毕，倒是一个难得的机缘。

《雪山夜叉经》在南传巴利经藏中，收录在《小部尼柯耶》的《经集．第一章蛇品》的第九经，与它对应的汉传文献是《杂阿含1329经》、《别译杂阿含328经》、《佛说立世阿毗昙论·夜叉神品》等典籍。台湾学者苏锦坤居士于2009年发表的《雪山夜叉经》──巴利经典与汉译经典，已经对这些版本做了详细的比对和研究，欲进一步了解文献研究的人可以参考他的论文，此书亦主要以他的译文对照马哈希大师的讲解，因原书并没有列出大部分经文。

雪山夜叉在佛经中，是属于「祇夜」的类别，只有偈颂而没有长行（解释性的经文），此经据记载是属于佛说法最早的经典，仅在《转法轮经》之后，《无我相经》之前，因此实际是佛说法的第二部经，然而因为这不是对人和大众宣说的，所以一般都是以《无我相经》作为第二部宣说的经。

未翻译这部经之前，笔者曾经一直在想，像鬼子母、恶夜叉（yakkha）这类凶恶的非人众生，经中可曾有明确记载他们可以证果的事？后来在阅读《相应部·夜叉相应》中的经文，得到了明确的答案。在《相应部·夜叉相应·富那婆苏经》记载了一位夜叉母，带同自己的儿子听闻佛法，座中听闻到佛讲四圣谛，闻法后心生喜乐并「已出脱了」（samuggatā），意即解脱了轮回，证得圣果。

此经中的两位主角，也是一类夜叉，属于四天王天中毗沙门天所管辖的二十八大夜叉神，因此他们聪颖、具备福德和大威神。他们在礼敬佛陀和听法后便获得初果，而刚巧听到他们在天上对话的女居士卡利亦同证圣果，后来更诞下一位未来会证阿罗汉的儿子。这些例子，都说明了佛陀说的四圣谛、缘起、八正道等教法，是能够让人天、神明均得证悟的。

然而，由于过去生的业障，并非所有众生听佛闻法都可以证悟，如《法句经》第182偈所记载的伊罗钵多龙王（Erakapatta），因为是畜生道的缘故，就算在佛前忏悔过去犯戒的恶业及听闻了正法，都无法在现生证取圣果，相反传达佛陀的话给伊罗钵多龙王的人则得证初果，可见犯戒是障碍圣道的严重违缘，那愧疚的障是世世不散的。

此经中的两位夜叉主角，也正因为在迦叶佛的时代犯戒，堕入夜叉身，一直无法证果，直到释迦牟尼佛的出世，才得解脱。现在，我们还能够听闻正法、持戒、修习八正道、供养僧团和禅修者，也能够修习毗婆舍那禅法，如果不珍惜这个机缘，不严自律己，护持正法，则一失人身，万劫不复矣。

澳门佛教正勤禅修中心

负责人 陈永威

于2021年4月20日

英译前言

礼敬世尊、阿罗汉、正等正觉者

Namo Tassa Bhagavato Arahato Sammā Sambuddhassa

这本书是最高大哲士（Agga Mahā Pandita）马哈希大师（Mahāsi Sayādawpayagyi）的《雪山夜叉经讲记》，英译者是缅甸着名的作家邬安培（U On Pe）。按照传统记载，佛陀讲述《雪山夜叉经》（Hemavata sutta）的时间在《转法轮经》和《无我相经》之间。虽然它不及这两部经出名，但对于追求真理和希望增进对佛陀及其教法认识的人而言，它是具有同等价值的。

在此先简单地介绍此经的缘起过程，相信这不会过于离题。有一次，马哈希大师的弟子们邀请大师讲述《转法轮经》，在一连串的讲座中，大师阐述了许多《转法轮经》的资料及其实践应用[1][1]，令听众留下了深刻的印象。笔者有幸在讲座中聆听法音并进行录音，后来得到大师允许出版该经的讲记。现在那部讲记已经翻译成英文，利益非缅语的阅读群众。

尊敬的华尼塔尊者（Ashin Vaṇṇita）在协助我编辑《转法轮经讲记》的时候，建议我请求马哈希大师启讲《雪山夜叉经》。尊贵的大师慈悲地应允，于一九六三年的缅甸新年初，在马哈希禅修中心举行了一连串的讲座，那时中心挤满了禅修者，包括一群大学和中学生。当时收录了六节讲座的录音，经过誊写内容及提交给大师审阅后，于一九七三年出版。

在博学的马哈希大师的讲解之下，《雪山夜叉经讲记》以简单易懂的语言提供了许多关于佛法的内容，深具启发性，不论佛教徒及非佛教徒均能明了。讲记包括一些有趣的故事，及辅助读者铭记的偈颂格言。[2]总言之，整部讲记蕴含的精深智慧，无疑会协助读者得尝佛法的滋味，此味将胜于一切其余滋味。佛陀在《律藏》、《增支部》及《自说经》中反复说：「犹如大海唯有一味——咸味，此正法、律亦唯有一味，即解脱味。」

谚语有云：「布丁好不好，吃了才知道」，读者可以透过这部讲记亲身发现及享受当中的法味。不论求道的人是属于那个社会阶层、性别、种族或国籍，这部讲记均可以提供巨大的利益。我们希望这本首次翻译为英语的书能够成功圆满。祈愿所有的众生证得圣道及智慧，正如本书中所指，获得解脱与涅槃的寂静，到达诸佛及阿罗汉的境地。

邬定汉（马哈希禅修者）

荣誉司库

仰光佛法弘扬协会

（Buddha Sāsana Nuggaha Organization,Yangon）[3]

《雪山夜叉经讲记》[2]

第一讲

《雪山夜叉经》是一部相当短的经典，难怪许多人都忽略它的存在。事实上，它是佛陀所讲的第二部经典。佛陀讲的第一部经是《转法轮经》，而本经则在其后宣说，在宣讲本经后，才轮到著名的《无我相经》。本经是在宣讲《转法轮经》的同一个晚上所讲的。

本经适合每一个人。雪山夜叉与七岳夜叉[3]之间的对话，描述了佛陀的圣德以及在佛陀教法（sāsanā）中的弟子们所应有的德行。有一位无意中听到两位夜叉对话的女人，因为崇敬佛陀的圣德而证得初果须陀洹，虽然她还不知道佛陀成佛的事。

现在，如果在此讲座中的听众，如那位女士般体证「佛法」[4]，将会是十分好的事情，那位女士才听了一段短的对话，而这里的听众则是连听了三四天，每日聆听超过两小时的讲座。这里的听众将会学习到一个详细的讲解，远多于那位女士从一段短的交谈中所学的。听众们如果没有证得初果，也至少可以获得证得初果所需的波罗密（资粮）。

此经的日期

佛陀在多久之前宣讲此经？自他宣讲《转法轮经》至入涅槃之前，他以清凉、柔和的佛法之水，润泽人、天人和梵天整整四十五年。从他入灭至今（指一九六三年）已经相隔2506年。加上他为人天师表的45年，《雪山夜叉经》距离现在2551年。本经与《转法轮经》一样古老，它应该被视为佛陀最早宣讲的经典之一。

在2551年前的五月月圆日之后的黎明[4][5]，释迦牟尼证成佛道，后来他于附近的七个地方分别逗留了七日。经过前后四十九天，佛陀前往波罗奈（现代的瓦拉纳西）的鹿野苑向「五比丘」（pañca-vaggiyā bhikkhū）初转法轮，讲经说法。他第一次讲经说法的日期是2551年前的七月月圆日，时间是黄昏，一轮红日缓缓西沉，皎洁明月正从东起，佛陀就在这个时候开始讲解《转法轮经》。

无数天人及梵天与会，聆听佛陀第一次的说法。按照《弥兰陀王问经》（Milinda Pañha），听经的五位比丘中最年长的一位──阿若侨陈如（Añña Kondañña）在会中证得初果、1.8亿的梵天及数不尽的天人体证「法」。

当时与会的其中一位听众是七岳夜叉（Sātāgiri），他以其居住处「七岳」为名。[6]他在听《转法轮经》的时候心情非常雀跃，由于他想确定其朋友雪山夜叉（Hemavata）是否在场，于是四处张望，结果发现他并不在现场。他很渴望这位朋友能够来临听经，因为他回忆上一次听经，已经是多劫之前的迦叶佛时代，到了现在才听到类似的讲经说法。因此，他十分希望雪山夜叉能够参与听经，他不断地思考着为什么雪山夜叉不来，由于分心，他没能体证「法」。

集中专注的重要性

一个人要在聆听佛法讲座的时候体证「法」，必须有一颗平静的心，只有透过专心的注意力及平静的心，才能够证得禅定（又称三摩地），只有透过禅定，才能够成就观智。如果心散乱，被家庭、钱财和其它世俗事情拉走，禅定便不能够生起。如果担忧出现，那情况就更坏了。如果散乱和担忧出现，「法」的特质将会消失，由于缺乏禅定[7]，将不会有观智，那么一个人便不能够修习毗婆舍那，他怎样能够体证「法」呢？因此，在听经的时候专心注意是很重要的因素。《相应部‧迦叶相应》描述了听经时应如何照顾身心，方法如下。

聆听佛法的正确方法

在听经的时候，必须存有得益的心态，犹如在商业交易中，良好和公平的交易协议必须小心谨慎处理，亦如同收割农作物，必须小心处理方能确保没有一粒玉米、一根豆芽会在任何情况下遗漏。在处理金银珠宝时，也需要无微不至地小心保存它们，这是人所共知的。同样地，在听经的时候，一个人必须小心聆听，不遗漏讲者的每一个字，必须尽量了解每一个字的意思。根据那一部经典，听经者必须小心聆听，全心地投入，而且按照法语修行。

这是听经的正确方式[8]。如果一个人以此方法听经，一个人的心将会宁静和收摄；他将会远离干扰，从而证得心清净。在聆听四圣谛的宣讲后，有许多众生在期间体证「法」。在聆听《转法轮经》的那一天，侨陈如尊者和许多天人跟梵天，都解脱了轮回，这都是因为他们专注于佛陀的言语。在那一场讲座，七岳夜叉可能因为想着他的朋友雪山夜叉，而听漏了某些字语。如果他没有遗漏那些字，便可能深思那些字语的意思。看来他当时没有彻底明了那一次讲经的内容，而只顾着想为什么他的朋友没有出席；因为想着朋友，他沉醉于欲乐，导致心不在焉，七岳夜叉因而不能够体证「法」。

在提及七岳夜叉思惟其朋友的内容中，也讲到了雪山夜叉受到欲乐的缠缚，换言之[9]，「为世间欲乐所迷惑」。是的，世间欲乐虽然在本质上没有价值，它们却迷惑着人们。有些人不能够来到此地听经，也是因为他们为世间欲乐所迷惑。对于这些人而言，修行佛法是很遥远的事。他们经常认为佛法可以晚一点修，现在更重要的是只管干活、为生活打拼和享受生活乐趣。这就是为世间欲乐所迷惑。但事实上，真正紧迫和重要的是修行佛法。修行只能够在佛陀教法存在的时期做到，而世间的快乐可以在任何时间和地方找到。所以，我建议人们在获得足够的生活所需之后，更应当注意佛法的修行。

透过修行佛法，一个人可以证得某一阶段的圣道，免离堕落四恶趣，包括地狱。纵然一个人还没有证得「道智」（magga）与「果智」（phala），他仍然可以投入「法」当中，持续地造作「善业」（kusala）。以此善业，[10]他可以再次投生为人、欲界天或更高的天界，享受在这些世界中所得的好处。如果一个人浪费时间在世俗的事务上，他便没有条件让下一生享受好的生活。因此，认为世间欲乐更加重要和紧迫，是由于被世间欲乐所迷惑，事实上它们并不真的重要。它们只是幻象。七岳夜叉当时正在想着缺席的朋友，因而在听佛陀讲经时心是散乱的，这就是为什么他错失证得「法」的机会。

在佛陀讲完《转法轮经》后，七岳夜叉离开会场，立马去邀请他的朋友。因为七岳夜叉是一位夜叉大将，他离开时有五百名将军眷属随行，坐着由象、马、大鹏金翅鸟所驱动的战车。同一时间，雪山夜叉亦正前往七岳夜叉的处所，希望邀请他前往雪山（今喜马拉雅山）欣赏众多正在盛开的天界花卉。他也是带领着随行的许多将军眷属与车乘。[11]他们在天际中奔驰，雪山夜叉往南，而七岳夜叉向北。于是他们在王舍城的上空碰面了。

当这两位朋友看到对方，雪山夜叉便说：「我的朋友七岳夜叉，雪山正绽放着前所未见的奇花异卉。我特意来邀请你一起庆祝这个难得的盛会。」

七岳夜叉问他为何雪山会异常地盛开着花朵？雪山夜叉说他也不晓得个中原由。七岳夜叉说：「不但雪山突然绽放众多花卉，其它地方也是，花儿到处盛开。原因无他，因为正等正觉的佛陀成道了，至今已经两个月。今日他讲了第一部经《转法轮经》，所有树上的花朵悉皆盛开，对这位觉者稽首示敬。我在听经时常常想起你，因此我特意来邀请你一起去听经。」[12]

无意中听到两位夜叉对话的女人

当两位夜叉在谈话的时候，一个名叫卡利的富豪女儿刚好开着自己房间的窗户，享受阵阵的清风。王舍城的七月气候很热，犹如缅甸的曼德勒或雪布。卡利当时正怀孕，由于觉得天气很热，所以打开窗户，享受凉风。就在那时候，她听到上方两位夜叉的声音，她很专注地聆听他们谈话的内容。她可以分辨出对话的不是人类，想必是两位天神。她当时的年纪应该是十六或十七岁，那个时代的印度女孩都很早结婚，而且通常在那个年纪怀第一胎。她所怀的胎儿是佛陀将来的一位弟子——首楼那长老（Soṇa-Kuṭikaṇṇa，又译二十亿耳），他被誉为「解法第一」。

七岳夜叉的邀请

Ajja pannaraso uposatho, (iti sātāgiro yakkho)

Dibbā ratti upaṭṭhitā;

Anomanāmaṃ satthāraṃ, handa passāma gotamaṃ

(七岳夜叉说)『今天是十五日的斋戒日，这是个美好的夜晚；

让我们去见乔达摩，这位最着名的老师。』[5]

七岳夜叉说：「我的朋友雪山夜叉呀，今天是十五，是斋日，[13]诸天的光芒照亮着晚空。这是佛陀第一次讲经的日子，因此不但雪山的树木盛开着花朵，连七岳山甚至全世界也如此，在这个吉祥的日子，花朵均绽放着向佛陀敬礼。参与法会的天人及梵天人数之不尽，使世间都被天人的光芒所包围。东方的满月皎洁明亮。因为这样，晚空被所有这些不同来源的光明所照耀，是神圣净洁的一个晚上。

在天人开阔的眼睛中，那时候的世界一定非常美丽，充满着天界的光芒和盛放的天花。就算是人的肉眼，那时候也必定十分美丽。有一次，我到大金石佛塔（Kyaikhtiyo Pagoda）朝圣。那一天是一九三一年二月十四日的晚上，月亮将近饱满，月光清澈明亮。从山脊遥望，我发现在月亮的光明照耀下，所有山丘和溪谷都显得十分美丽。有些树木花朵盛放，有些树木耸立于山坡，构成一幅亮丽的图画。[14]从天人的角度看，在初转法轮的那一天，整个世界必定非常美丽。所以七岳夜叉邀请雪山夜叉前往礼敬佛陀。

七岳夜叉跟雪山夜叉说：「现在，让我们一起去礼敬佛陀，出身于圣种乔达摩的伟大导师。」

他继续说，这位伟大的导师，释迦族的悉达多·乔达摩（Siddhattha Gotama）曾于优娄频罗村的树林（Uruvela Forest）修行六年并成佛，他具备以阿罗汉（arahaṃ，或译「应供」）为首的九种德行。现在，让我简单讲解佛陀的九种德行。

阿罗汉的特质

阿罗汉意思是「应供」。那么佛陀应受什么供养呢？他应受到特别的恭敬和礼拜。世间的人礼拜不同的对象。有的礼拜树木、森林、山丘、海洋、天空、太阳、月亮、星体等等。某些人礼拜各类天神：有的礼拜欲界天的神，有的礼拜梵天。连人也有[15]，有的礼拜某个宗派及组织的领袖。好了，为什么人们会礼拜这些呢？ 因为他们希望远离危险和灾难。每个人都希望脱离危险和灾难，希望人生可以丰盛、健康、长寿和富有。不但人类如此，天神也希求丰盛的生命。人们希望获得超越他们能力所及的更大成就，因此他们依赖各类天神，譬如树神和山神。他们礼拜和供养这些神。有的人幻想一个超级的个体，他创造世界及其人民和事物，并礼拜这位幻想的个体。然而，没有人曾经见到过他及描述他的外貌。这些人礼拜这个个体，因为某人在过去宣称曾经见到过他，但这个人可能只是发梦。

每一个宗教信仰者会按照代代相传的信仰进行礼拜，从不会批判。就算到了科学探索的时代，传统信仰亦依旧流传。事实上，并没有实质的证据可以支持，这些祈求免于灾难的人，真的能够透过纯粹的祈祷而被救度。如果这些神明或主能够救助所有祈祷的人[16]，那么他们全部都应该富有、健康和丰盛。但事实并不是这样。有的人没有祈祷而致富，实际这些人只是工作，从事任何可以谋利的贸易和职业，没有祈祷便致富和成功。每一个人都是量工衡酬。很明显懒人是不会致富的。一个人的努力会得到酬报，成功不是透过敬拜神明而得到的。

佛陀从来没有说：「礼敬我，我将救度你。」他说一个人需要承受自己所作的善业和恶业所带来的后果。一个人可以透过礼敬一位具备戒律和其他圣洁特质的人，获得殊胜的功德。如果此功德成熟，礼敬的人可能在现生中获得果报，不然，此果报也会在后世中获得。这是佛陀所说。如果礼拜一位没有具备圣洁德行的人，此种礼拜是无益的。那就好像不收藏宝石，反而收藏砖头和砂石，以为它们很珍贵。[17]如果你卖砖头和砂石，怎么可能预期获得宝石的价格呢？如果，你收藏的是真的宝石，那么你可以用它们的基本价格进行售卖。同样的，如果你礼敬圣人，你将会得到你所预期的功德。他所具备的戒行和圣德，是一切圣者中最高的。因此天人、梵天人及世人均应礼拜佛陀，让他们可以获得功德和殊胜的果报，得生人天乃至证得涅槃。这些功德并不是佛陀所给予的，而是他们从礼敬佛陀所累积的。因此，佛陀获得「阿罗汉」（应供）的称号，应受人天之所敬仰。这是一个高贵的圣号。因此，七岳夜叉赞美佛陀。

阿罗汉另一个意思是「远离」，远离什么呢？意思是佛陀远离于内心的烦恼（kilesa）。在各种世间的众生均会追求可爱的事物，换言之，他们都有贪欲（lobha）。[18]他们在遇到刺激瞋恚（dosa）的事情时会发怒，存在愚痴或错误的观念（moha）。相反地，佛陀远离及消除了贪欲、瞋恚和愚痴。这是为什么佛陀应受阿罗汉这个圣号。

下一个是Sammāsambuddha（正等正觉）的特质。Sammā意思是「真正的」；sam意思是「透过自己」；buddha意思是「觉」。因此，整个意思是「亲身彻底觉悟真理（法）」。佛陀在早期的修行中，曾经在阿罗逻迦蓝（Alāra Kālāma）及优陀罗（Udaka）的指导下学习奢摩他（止禅）[6]，但当他成佛的时候，他并不是透过这些隐士所教导的知识而证悟，而是透过他自己所了悟的方法和他自己的智慧。他以智慧分辨了色法（物质现象，rūpa）和名法（心理现象，nāma），最终成佛。这简单地概述了佛陀自证真谛的情况。这是为什么佛陀应受到「正等正觉」这个圣号。[19]

佛陀的特质

当佛陀证得佛果，他证得洞察过去、现在和未来的智慧──他能够立刻知道任何所忆及的东西。没有任何事是他不知道的。因此，他完全及彻底了知一切「法」，所以佛陀应受「佛」这个圣号。故七岳夜叉赞颂「佛」。

七岳夜叉告诉雪山夜叉，佛陀的圣德是无量的，不可数不可释，纵使经过累劫的时间也不能够确知。他邀请雪山夜叉前往聆听佛陀讲经。

在听到朋友所说的话后，雪山夜叉作一番审察，考量多个方面以确定他的朋友所指的人是真正的佛陀。因此他提出一些问题，而七岳夜叉作答。在那个时代，有多个宗派的领袖如富兰那迦叶（Purāṇa Kassapa）、末伽梨拘舍梨子（Makkhali Gosāla），还有其他四位外道老师，均声称是佛陀。因此，有必要审查这种特质。[20]

雪山夜叉的疑问（一）

Kacci mano supaṇihito, (iti hemavato yakkho)

Sabbabhūtesu tādino;

Kacci iṭṭhe aniṭṭhe ca, saṅkappassa vasīkatā.

(雪山夜叉问)『这样的一个人其心是否善待所有众生？

不管面对可意或不可意，他是否能自在地思惟？』[7]

「七岳，你的老师能够保持其心处于友善的状态？即是说，你的老师能否无分别地善待一切众生？」

「七岳，在这个世界有很多人声称为佛陀。让我问你：你指的佛陀，能否不偏不倚地对待自己及他人的弟子，以及善待一切众生？他能否对所有众生怀有慈心（mettā），并祝福他们健康和快乐？他能否对所有众生存有慈和悲？」

这问题是应该提出的，因为某些声称是佛的人是存在偏倚的，他们的慈爱和悲悯只限于追随和恭敬他们的人，他们只会救那些恭敬他们的人，而惩罚其他不这样做的人。他们说那些不追随和恭敬他们的人将被打入地狱。这种声称是佛的人，不应被视为佛陀，因为真正的佛陀会保持其心善待一切众生。[21]

雪山夜叉继续说：「贤友，你的佛陀能否控制其心，对于可意或不可意的事情保持中立？」在这个世上，许多人在接触到可意的事物时，会感到欢悦并享受它，而在接触到不可意的事物时，会感到不悦，而且不能够控制他们的反感。他们会愤怒和失落，不能控制他们的瞋恨。事实上，他们让心追随于感官现象，不能控制其心。但真正的佛陀能够控制其心。雪山夜叉的问题是很重要的一问。

现在，人们都让他们的心追随感官和感官现象。他们对于引人笑的事情会发笑，对于引人蔑视的事情会撇嘴以表示蔑视。他们对有趣的事情发笑，对伤感和引人涕泪的事情哭泣。他们起初抑制自己前往不好的地方，但后来，当欲念冲击突袭，他们便会前往这些地方。同样地，在经过一段短时间的抵抗后，他们会受到引诱，说和做他们不应该说和做的事情。这就是所谓让心跟随感觉走。

别的不说，就说有些禅修者，他们觉得失望[22]，因为他们不能够在他们的禅修功夫上获得进步，想放弃和准备离开，他们的导师需要透过劝告制止他们。当他们受过劝导，再开始禅修并获得相应的进展，他们感到愉快。但有一些禅修者不接受劝导，回家去了。这也是让心跟随感觉走的一个例子。还有其他禅修者的例子，他们在证得厌离智（Nibbidāñāṇa）后感到失望，因为他们觉得所有事情都是乏味的，因此也回了家。如果这些禅修者继续禅修，他们便能够彻底证得所有观智。但他们无法控制他们的心，于是放弃了。这是多么大的损失喔！然而，大部分禅修者都愿意聆听导师的劝告，学会控制他们的心。

在世俗生活中也如此，有很多事情都需要一个人控制自己的心。佛陀的讯息是要控制心。那些重视佛法的人，能够相对地控制他们的心。[23]那些没有重视佛法，而且在佛法的影响范围外的人，相对比较没有羞耻或怖畏感，随意造作或说他们所喜欢的事。因此雪山夜叉问他的朋友，佛陀是否能够控制其心。这是一个颇为有意义的问题。

对质问感到尴尬

提出探究性问题是重要的。有一次，在某户人家的供斋仪式上，一位尊者告诉我他被一位美国的访客质问。当时的问题很尖锐和深入，那位尊者在被质问的时候感到很难受。然而这位尊者是出名的有口才的人。那位访客问他学习佛法多少年，他以哪种所缘（ārammaṇa）修习。那位尊者说这种问题很尴尬。但我觉得，这些问题是恰当的，因为一位深入佛法的聪明提问者，是应该向那些知道佛法的人提出这种探究性问题的。对于一位年届七十，以丰富学问而着名的僧人，提问者应该提出这种探究性的问题——对这位僧人的个人禅修体验提问。[24]重点是他应该对这些问题作出清晰和明确的回复，而不是感到尴尬。

雪山夜叉并非凡人。他过去曾经在迦叶佛的时代，生为一位受人尊敬的比丘，教导五百名弟子。这是为什么他提出的问题与佛陀的德行相关。七岳夜叉那时候也是一位受人尊敬的比丘，与雪山夜叉一起加入僧团，指导着五百名弟子。

对于雪山夜叉提出的问题，七岳夜叉作出这样的回答。

七岳夜叉的回答

‘‘Mano cassa supaṇihito, (iti sātāgiro yakkho)

Sabbabhūtesu tādino;

Atho iṭṭhe aniṭṭhe ca, saṅkappassa vasīkatā’’.

(七岳夜叉答)『他(能慈)心善待所有众生，

面对可意或不可意，他能自在地思惟。』[8]

「贤友雪山啊，我们的老师佛陀，拥有平等看待所有众生的德行，对于好与不好的感受，他也能够完全控制心思。」

这是七岳的回答，意思是说佛陀对于一切众生的态度，都是基于一切众生是平等和相类的原则，不论众生尊敬他与否。[25]佛陀有的近身弟子因为听闻《转法轮经》而获得证悟，有的普通弟子只是向佛和法礼敬，因此成为佛陀教化时期的弟子。当然，有的人是在佛陀的教化时期以外，还有魔的追随者，专门反对佛陀。七岳夜叉说：「我们的老师佛陀，对所有众生都是平等的，没有分别，向他们发送慈爱和悲悯。」

那个时候是佛陀教法刚开始之际，就后来的情况而言，我们可以说佛陀平等地善待他的忠实信众、那些提供比丘四资具的人、以及那些一直反对他的婆罗门和外道。佛陀对待与他为敌的人，例如提婆达多，正如对待自己的儿子罗睺罗一般，把他们均看作众生对待。佛陀没有对任何人特别偏爱。他散播慈爱和悲悯给一切众生。

因此七岳回复说：「我们的老师佛陀，充满了如是（圣洁的）德行（tādiguṇa），[26]对三界中所有众生无有偏爱。」

非常值得敬重

谈到偏爱，世界上的人会偏爱那些与他们亲近的人，不爱那些疏远他们的人，还有偏爱那些在内部的人，而不爱那些外来的人。因此，我们对佛陀实在不得不彻底地拜伏敬仰。偏爱在人类活动的每一个范畴均可以看到。对那些我们喜欢的，我们会尽所能地给予一切协助，尽量迁就和宽恕他。然而，对于那些反对我们的，我们不会有施与援手的意欲；就算那些可能没有反对我们及未曾帮助我们的人，当我们被要求为他们做一些事情时，我们只会勉强的帮助。对一切人没有偏爱及同等对待是很稀有的。不用说外边的人，我们对于自己家里的所有成员，也不能采取一种公平对待的心呢。

不单普通人，就算是在其他宗教，那些被敬拜为神明的，也很少采取平等的态度对待一切众生。你会发现有一些神明会说：「我只会救度我的追随者，并放逐其他人到地狱去。」与这种神明比较，佛陀实在非常值得敬重。[27]

佛陀希望所有众生快乐，犹如他希望儿子罗睺罗快乐一样。他希望所有众生证得涅槃，一如他希望罗睺罗证得涅槃。他怀着同等的慈悲心对待所有众生，就像他对罗睺罗那样。人们是很难平等对待所有众生，但是当佛陀散发大悲（mahākaruṇā）时，他会平等地遍及所有生命界的一切众生。

大悲怎样生起

根据《无碍解道》（Paṭisambhidāmagga），佛陀观察到一切众生的老、病、死苦，次第地，达致无常的体会，于是心中生起了大悲。佛陀在审视整个世间界时，观察到这种可悯的状况，于是在其心中升起了巨大的悲心。好像一位善人遇到身受重创的人而感到怜悯那样。不过，普通人的悲心还是平凡的；其深度是不足道的。佛陀所发的悲心，是至为深广，遍于一切的。[28]佛陀怜悯众生受苦的现状，观察到在下一生，某些众生会投生至地狱、畜生及饿鬼道等恶道。他还观察到众生在未来数不尽的来世将承受老、病、死苦，所以对所有众生深感悲悯。

现在，讲讲人的一生。在生为人后，人们需要学习知识以谋生，到了约二十岁左右，他有责任工作，一直到他衰老，那时候他可能有着各种各样的病，在最后，那些病因为治不好而死。人们只是想着干活而没有真实地察觉身体逐渐地衰老，疾病一个接着一个，直到最后一刻，病无法治疗了，死亡便出现。那时候，他才发现一个悲惨的事实，家人在旁边尽力照顾垂死边缘的他，减轻他的苦，但是已经无能为力做到了，他最后在环绕着的亲友的哭声中过世了。[29]亲人在之后的数个月中怀念他并感到忧伤，但后来开始逐渐地遗忘他。这就是人生的概要，而它只是无尽的轮回中的一个阶段。

同样的情况在未来世也会再发生；身体衰败，老和病的出现乃至最终死亡。这是佛陀所观察到的。他审视百千万亿的病苦和垂死众生，还有那些亲近他们的人所受的悲伤，大悲在佛陀的心中生起。平常我们会说「百千万亿」，但事实上那个数字是无尽的，如果我们把一个众生历来受生的经过以图画描述，那么用来描述的图画需要覆盖的范围，会超过整个地球的表面加上其它空间。佛陀观察到众生的生、老、病、死的相状，因而对众生产生大悲；这是佛陀生起「大悲」的过程。

因此我们学到：「无常的逼迫，驱使人类导向老、病、死。」

佛陀看到，如果要救度众生脱离老、病、死的苦，除非他使众生追随佛法，[30]

使他们自己修行而解脱，否则众生将继续轮回并堕入恶道。因此，佛陀对世间界的所有众生的悲心，正犹如他对其子罗睺罗一样。所以七岳夜叉回答雪山夜叉的第一个疑问时说：「世间界的所有众生孤苦无依，他们找不到依怙和保护。因此，佛陀对一切众生存着大悲。」

不过，人们在现世可以找到一些能够帮助和支援他们的人，例如儿女依靠父母、年老的父母依靠儿女、老师照顾弟子、弟子照顾老师、亲朋互相帮助和支援等等。这些帮助和支援是平常的。但真正的帮助和支援并不能由任何人提供。譬如说，儿女不能够帮助他们的父母不衰老。同样的，父母也不能够帮助儿女不衰老。儿女无法抽出催使父母衰老的因素然后彼此分担。还有他们无法抽出导致别人病痛的因素，不能够分担它而让病者的情况得以舒缓。[31]当然，医生及物理治疗师可以在某种程度上做一些事情，但对于不治之症，他们无法做任何有具体效用的事。他们不能够避免死亡的来临。不管临终者的身边是儿女、亲戚还是好朋友，都无法做任何事情避免他的死亡。他们只能够看着临终者。人都是这样死去的。没有帮助或支援能够使一个众生解脱老、病、死的苦，或死后堕入恶道。

只有佛陀能够救度众生免离这些厄难，透过佛法引导众生踏上正道，依法而住。这种救度的方法，类似医生治疗病人的方法，透过开药和指示病人避免服食不当的食物及造作不当的行为。这里并没有神迹，不能说一句「让他好起来」就行。如果病人没有依照医生的指示，病是不会痊愈的。同样地，佛陀只能指出正道和给予正确的方向，那些跟随他指示的人[32]，就能够免离于地狱、老、病和死的苦。一句话就是，这些众生可以脱离轮回，那无尽的生死循环。

佛陀是经过许多「劫」（kappā）才出世的，而每一位佛陀的寿命长短会视乎所处的时代而定，通常是那时候的一般人寿。因此，听到佛陀讲经说法是稀有难得的机会。虽然佛陀已经去世，人们仍可以从有学养和圣洁的僧人和在家人那里聆听佛陀的法，并按照当中蕴含的指示修行，让自己解脱于地狱乃至未来的轮回。但这种机会，不是每一生都可以获得的。这个世界存在很多种信仰，如果一个人追随了错误的信仰，这是很危险的，因为如果一个人跟随错误的指引，为着错误的目的而修，他将会越来越沉沦于轮回的漩涡中。对佛陀而言，他对所有众生都怀着怜悯，不论他们所信仰的是什么。在观察到那么多众生在不同的世间界中走上邪道，佛陀的悲心因而更大。[33]

邪教的追随者更可悲

邪教的追随者相较其他人真的更为可怜，因为他虽然希望寻找导向快乐和圆满的正道，但却错误地将邪道当作正道，跟随一条为他带来更多苦难的道路，越往前走越苦。佛陀的信徒不应该因为找到了正道而感到自满。他们应当努力证取至少第一阶段的解脱（初果），只有到那时候他们才可以确定免于苦厄。不然，下一生他们将不会再与今生的父母和师长在一起；他们可能投生到其他信仰的家庭里。那时候他们可能会走向邪道。因此，佛陀对于无法免于老病死苦、恶道及邪教的众生存着大悲。他的悲心对一切众生平等无私、不偏不倚。[34]

高拉巴国王与护国尊者之间的问答

在这个世界，有许多国王拥有大批军队保护他们，对于这些国王来讲，他们可以依赖这些军队来处理世间事务。然而，这些国王也会日渐衰老，军队并无法保护他们免于老病死苦的来临。在佛陀的时代，有一位阿罗汉名叫「护国」（Raṭṭhapāla），他是高拉巴国王（Korabya）一位富翁朋友的儿子。有一天，国王问这位尊者为何出家为僧。尊者回答说，是因为听到佛陀说法，有关一切众生被老病死苦逼迫无助的事，而毅然出家。国王不明白「无助」的意思。他说作为国王，他拥有庞大的军队保护他免于一切伤害，他不明白无人可助的意思。[9]

然后护国尊者说[35]：「大王，你曾否患上严重的疾病？」国王回答说：「有，我曾经患重病。」尊者再问他能否透过要求亲友分享他的痛苦而舒缓他的疾病，国王表示：「不可能，我完全只有独自承受。」尊者说这正是佛陀所讲的意思，所有众生都没有人能够帮助他们，或寻找任何能够帮助或救济他们的人。

显然地，纵使一个人在世俗事务上有很多人协助和保护，与老、病、死相关的事他是全然无助的。按照经论，在众生界里面，没有任何一样事物能够真的称为是自己的，因为当一个人死的时候，他必须要离开所有一切并投生到下一世。这是佛体悟的事实，因此他对一切众生怀着巨大的悲悯，也就是说，大悲（mahākaruṇā）在佛陀的心中生起。

一般而言，人们拥有其所声称的个人及私有财物，譬如金、银、食物、牛只、车辆等等。但当一个人面临死亡时，他必须将这一切弃之于后，当然还有他的身体[36]。对所有人而言，死亡是可以在今天或明天就来临；因此我们不能够说离开这些财物还有很长远的日子。在一个人的人生中，这些世俗的物品都可以因为某些力量而被偷盗和夺走；它们不是真的属于任何人的。

一个人真正拥有的东西，其中包括他的善业，譬如布施饮食、持戒和禅修。这些善业是不能够被偷走或抢走的，而它是可以从一生带到下一生的。拥有深厚善业的人们，将会获得美好的生命。因此有必要努力增长善业，进行布施、持戒和禅修（修习毗婆舍那），最后两项是最重要的。你们应该尽力修习至少一两天，就算你只能够做到这么一段时间，这种善业都是很宝贵的，而且不需要花费什么就做得到。

曾经造作这些善业的人，在临死的时候便有一些依靠。在临死之前，透过一直禅修至最后一口气尽，一个人便能够安祥地逝世，并在死后肯定投生天界。[37]因此，你们应当精勤不懈地修习这三类善业（布施、持戒和禅修）。

世俗的财物不是个人的而是共有的财物。你必须在死后离开这些东西给在世的人。如果你在心里面执着于世俗的财物，你可能会变成饿鬼（堕落成为恶道的众生受着难以言宣的痛苦和哀伤。）

佛陀由于观察到一切众生的无助，因而对他们生起大悲悯。佛陀也看到众生对世俗事务有无尽的渴爱（taṇhā），被它们所淹没，成为欲和贪的奴隶，因而对众生的怜悯很深。他观察到所有众生常常被渴爱所缠绕，追逐好的和舒服的事物来满足其六根，对于因为福报所感得的长寿和名声从不满足，对于生命中所得到的一切良好天赋和恩物也从不知足。

他们的欲望以倍数递增，这些欲望控制着生活的方方面面，而他们是得不到满足的。现在某些国家有许多百万富翁。他们的钱多到花不完，[38] 但他们的欲望及渴求却没有穷尽，他们是不能被满足的。众国王也从不停止扩充他们的帝国蓝图，他们想要更多的国家受其统治。

据说天人是更加的贪心。有威势的天人常常有五百到一千位天女在其宫室，但他们永远想要更多，从不满足。他们享受天界各种乐事和快意，但他们仍然想要更多并从不满足。因此，帝释天王比喻这些天人好像得不到食物的饿鬼一样，常常感到饥渴。佛陀见到一切众生均是贪欲的奴隶，这让他生起巨大的悲悯。

诚然，所有众生都是贪欲的奴隶。他们为了服侍贪欲，甚至冒上生命的危险。他们追求贪欲想要的东西，并冒死取得它们。他们的一生要整日工作以满足贪欲，而且在死后的下一生，仍然继续服务同一个主人——渴爱。[39] 生生世世从无休息之日。

在这个世界，当奴隶的人可能只在一生中作奴隶，但作为贪欲的奴隶，奴役期是无尽的，一直到证得阿罗汉的解脱时刻为止，才结束轮回之流。无明（Avijjā）熏染了一切事物，让它们变成值得渴求，而渴爱（taṇhā）让它们变得可乐，催使所有众生努力去获取它们。他们付出所有生命，但从不满足于所得到的一切。他们常常饥渴，而没有一刻满足的时间，因此他们经常都处在一个可悲的状况。这是佛陀所观察到的，亦因此对三界一切众生生起甚深的悲悯。

『不能被满足，众生是渴爱的奴隶』

『人们都会老、病和死』

『众生是脆弱和无助的』

『没有真实的私人财产，一切均需要舍离』

这四点是护国尊者向高拉巴国王说法的四个重点。尊者说佛陀看到一切众生这种悲惨的处境，所以生起大悲悯。佛陀对自己说[40]，除了他以外，再无人可以帮助这些众生了。

因此，七岳夜叉（Sātāgiri）说佛陀对一切众生的大悲心，是平等无私、不偏不倚的。

七岳夜叉继续说：「此外，我们的老师佛陀，能够对一切可意或不可意，保持平等心。「这是对雪山夜叉的问题所做的回复，他问佛陀是否能够在接触到可意的东西时，保持不纵欲，而在遇到不可意的东西时，不生瞋恨；不像其他各类众生被各种类型的感受所触动和摇摆。这是直接到点的问题，而答复也很恰当。

现在这个时代，当有一个人邀请其一位不关心宗教事情的朋友，前往聆听他尊敬的老师讲解佛法，受邀的人会提出一些不到位的问题，如这样子：

「你的和尚能做什么？他熟悉天文占卜吗？他能帮我祈福，使我变得富庶吗？他能否做一些事情使分开的夫妇复合吗？或者寻回丢失的财物？他能够为人祈福让他升职吗？「 [41]

有智慧的提问

雪山夜叉在这个背景下的问题是非常到位的，很聪明的。在佛陀时代，有许多人声称他们是佛陀（觉悟者）。其中最有名的这类外道是：

  1. 富兰那迦叶（Purāṇa Kassapa）
  2. 末伽梨拘舍梨子（Makkhali Gosāla）
  3. 阿耆多翅舍钦婆罗（Ajita Kesakambalī）
  4. 迦罗鸠驮迦旃延（Pakudha Kaccāyana）
  5. 尼干陀若提子（Nigaṇṭṭha Nātaputta）
  6. 删阇夜毗罗胝子（Sañjaya Belatthiputta）

这六位外道各有徒众，深信他们对过去、现在、未来的种种说法。其徒众数目都颇大。

然而，雪山夜叉知道这些所谓的大师，并没有能力以平等心看待可意和不可意的事。所以他想知道，他的朋友七岳夜叉的老师是否也如此。七岳夜叉对这个问题做了一个明确的答复。[42]

「面对可意或不可意的事能完全掌控自己的心的反应，佛陀的这种能力是怎么回事呢？」佛陀能够以具有正念的中舍心，观察这些事，也就是，不生起喜欢或不喜欢，保持中舍心，他对这样的心全然掌控。不论一样事物有多美或可爱，佛陀会看到它、明了它最后是不可爱着的。他看到美丽的女人，如婆罗门玛甘迪的女儿（Magandhiya）[10]，会立刻看到她是由三十二身分（koṭṭhāsa）所组成，没有任何东西可以被视为舒服及可爱着的。同样地，他看到摩罗的三位漂亮的女儿，并视她们仅仅为可厌的色法（物质）元素的聚合。

不仅是佛陀，而且他的弟子们，那些阿罗汉们，也可用同样的方式看待事物，并保持他们的心完全不会失控。就算不是阿罗汉，那些曾经修习不净观业处（asubha-kammaṭṭhāna）的修行人，也可用同样的如实的方式看到物质元素。有一次，在斯里兰卡[43]，支提山的摩诃帝须大长老在托钵时，看到一位正在笑的女孩，然后看到那些物质元素的不可意，于是证得禅定，透过这种定境通达阿罗汉果。那些禅修而又证得「坏灭随观智」（bhaṅgañāṇa）的人，是可以看到事物在不断地坏灭的，因此看到它们是不舒服和不可爱着的。

把不舒服的东西看成舒服的能力

使不舒服的东西看起来变得舒服，佛陀透过他的慈心（mettā），把可厌的众生转化为可爱。他以悲心（karuṇā）看待这些众生，使这些众生犹如其子罗睺罗一般可爱及可悯，因此在看待他们时没有不舒服及不可意的现象在其中。佛陀视提婆达多，这位尝试在灵鹫山（Gijjhakūta）滚下大石来取他性命的人，犹如其子罗睺罗一般友善和可爱。他对提婆达多有着对他的儿子等同的善意，因而能够转化不舒服的现象为舒服。[44]

因为能够把不舒服的现像看待为舒服的缘故，佛陀能够从一位女奴仆——潘那（Punnā）的尸体身上捡起其卷布，并穿作僧衣，全无任何厌恶的感受。他吃了以茉利夫人（Mallikā）的裙子所包裹的糕点而无厌恶，也吃了一位婆罗门潘查卡（Pañcaggadāyaka）的遗食而不感厌恶。

大迦叶和一位麻疯病人

有一个关于大迦叶长老解脱于厌恶感的例子。有一次，这位倍受景仰的阿罗汉站在一位麻疯病人正在进食的地方托钵。他这样做是为了让这位麻疯病人可以获得功德，让他于下一生享受幸福和快乐。

这位正在进食的麻疯病人，对于布施饮食充满了善意，因此他把所有余下的食物都倒进尊者的钵里面。在这样做的时候，他不小心地掉了自己一根已经腐烂的手指到钵里面。这位伟大的阿罗汉虽然知道，但他没有移去那根手指，在完全没有厌恶感的心态下吃完了所有食物。[45]

这就是一个例子，透过看到组成这些事物的元素，怎样平等地看待不舒服的犹如任何舒服的现象。所有阿罗汉都能够这样看待事情，不只是佛陀。

佛陀也能够以不动心（中舍之心）看待舒服及不舒服的现象。最重要的是他能够对于身体出现的病痛不动心。因为被提婆达多从山上推下的大石碎块所伤，佛陀曾经因为脚伤而感受到（身体的）痛，但他视这痛为无物。而且，在佛陀人生的最后一年，他受着严重的病痛，仍能够毫不动心地看待这身体的病痛。

不单是佛陀，阿罗汉们也能够以不动心看待舒服及不舒服的现象。这种能力是一种称为「六支舍」（chaḷaṅgupekkhā）的特质。

修行禅法的禅修者，以及证得「行舍智」（saṅkhārupekkhā-ñāṇa）的人能够不为苦乐所动摇，他们能够标记观照苦乐的认知过程，而立刻不为所动。这些禅修者可以说，暂时获得了佛陀及阿罗汉们所证得的部分特质。[46]这些证得此观智的人应该感到欣庆。

有三类邪思惟（saṅkappa）：

  1. 欲思惟（kāma-saṅkappa），想得到可意及舒服的东西的思惟；
  2. 瞋思惟（byāpāda-saṅkappa），恶意的思惟；
  3. 害思惟（vihiṃsa-saṅkappa），伤害他人的思惟。

这三种邪思惟必须要从一个人的心中祛除，然后培养三种正思惟：

  1. 出离思惟（nekkhama-saṅkappa），脱离欲望的思惟。
  2. 无瞋思惟（abyāpāda-saṅkappa），滋长幸福和快乐（慈心）的思惟。
  3. 无害思惟（avihiṃsa-saṅkappa），怜悯他人的思惟。

这是三种必须修习的正思惟。世俗的人们对舒服的东西产生欲求，对不舒服的东西生起瞋恨及希望破坏和摧残它。

对佛陀而言，这类邪恶的思想已经彻底消除。他充满着正思惟，[47]解脱于对舒服东西的欲求，以及对不舒服的东西的破坏和摧残的想法。佛陀自发地对一切众生生起慈心及怜悯心，无论事情是舒服和可欲，或者不舒服和可厌。他的心永远保持清明及完全受控。

事实上，佛陀可以控制他的内心，按其意愿进入禅定（jhāna）及果定（phala samāpaṭṭi）。他可以保持一种善意及慈心一段时间、一整天或整个星期，随其意愿。

因此，七岳夜叉说：「我们的老师佛陀，对于三种邪思惟以及三种正思惟，能够保持其心受控制。对他而言，心完全受控。」

佛陀是值得尊敬的，他不分别那些人对他特别尊敬或那些人反对他，平等地以慈心和悲心对待一切众生。他对所有令人舒服及不舒服的众生均存有善念，完全控制着他的心。佛陀的确是值得尊敬的。[48]

第一讲完

第二讲

就第一个问题的回复，已经给了雪山夜叉充分的理由，证明七岳夜叉所说的佛陀是真的。但为了进一步确认，雪山夜叉作了第二个提问。

雪山夜叉的第二个问题

‘‘Kacci adinnaṃ nādiyati, (iti hemavato yakkho)

Kacci pāṇesu saññato;

Kacci ārā pamādamhā, kacci jhānaṃ na riñcati’’.

(雪山夜叉问)『他是否会不与取？是否对所有众生不具瞋心？

是否远离放逸？是否精勤于禅定？』[11]

雪山夜叉说：「贤友七岳，您的老师是否不会拿取物主没有通过行动或语言答应给予的东西？他是否不会抢或偷？」

完全不会偷窃

拿取任何物主没有给予的东西便是偷盗。偷盗包括秘密地偷取，或透过暴力强抢。这条问题对佛教徒而言是无礼的。质问佛陀曾否有明抢或暗偷的性格是明显地很不礼貌的。[49]就算同样的问题向现代的僧人提出，也会是被看作粗鲁的。被这样问的人会被严重地冒犯。「你的老师，那位出家人没有偷盗吗？」这确实是一个傲慢无礼的问题。不过，在那个时代这一问题并不是不切题，也不是无礼的。因此那时候的人很渴求找到真正的佛陀，当时有很多假佛出现。

其中最著名的假佛，是富兰那迦叶（Purāṇa Kassapa）及其他五位声称是觉悟者的外道。他们的信徒尊敬和皈依他们，相信他们是真佛。这些假佛在说法的时候，忽视善恶业报。

七岳夜叉及雪山夜叉在迦叶佛的教法（sāsana）后期已经是天神，一直到释迦牟尼佛觉悟之初仍是。在这么久远的时期中，当人们热切渴求遇到佛陀出世，这两位夜叉便目睹不少冒充佛陀的人。就好像国民期待明君登位一样，但却出现许多冒充者夺位。[50]雪山夜叉知道假的佛陀不会远离偷盗，因此他提出这个问题。他希望验明七岳夜叉的老师是否有恶行。

今天，我们可以与许多人敬拜的所谓神比较一下。按照他们的圣典，他们的神看来并没有远离恶业。他们的神或造物主，据说曾惩罚一些人死刑及破坏他们的财产，这些行为在佛教是被视为恶业的。因此，雪山夜叉的问题不是不恰当的；它蛮切合当时流行的情况。接着雪山夜叉提问。

他是否对所有众生不具瞋心？是否远离放逸？

「怎么样？你的老师，那位佛陀，是否对所有众生不具瞋心及远离放逸？」放逸是一种忘失。当一个人被性欲吞噬的时候，他很容易会忘失邪淫是一种恶业。性交是不圣洁的行为，而这种行为在不正当的环境下进行是恶业。[51]「忘失」这个字在原来的巴利典籍中，是不道德行为的委婉词。

邪行迦叶的粗恶语

有一位外道名叫迦叶（Kassapa），当然这不是那位假佛富兰那迦叶（Purāṇa Kassapa）。这位迦叶在佛陀去世后约五十年，参访了巴沽拉尊者（Bakula）。他是属于一个要求弟子不穿衣服的苦行派系（裸形外道）。这位迦叶是尼干陀若提子（Nigantha Nataputta，简称「尼干子」）的追随者，尼干子是此派著名的领袖。这个派系的信徒现代被称为耆那教徒。

当我参观印度鹿野园的时候，我见到一座耆那教庙宇，在那个庙宇里挂了许多僧人的照片，称为牟尼（muni）。在佛教，牟尼有出家人的意思。我们佛教的僧人是全身穿着土黄色的僧服，而他们的僧人是全部裸体的。我们可以在恒河沿岸见到这些裸体僧人。

这位迦叶是一位阿罗汉圣者巴沽拉尊者在俗家时候的朋友。迦叶问巴沽拉尊者：「贤友，你在佛教多久了？」巴沽拉尊者答[52]：「八十年。」迦叶问：「在这段期间，你有多少次放纵而性交？」这显然是一个无礼的问题。

巴沽拉尊者说：「贤友，你应该问：『你想到性多少次？』这才是一个文明的提问。」迦叶于是重新组织他的问题。巴沽拉尊者答：「我在出家后第八日证得阿罗汉果，而成为阿罗汉表示彻底脱离淫欲。因此我说『我并没有淫欲的想法』。自从我出家之后，再没有想过淫欲，八十年间一次也没有。」

这个回答让迦叶感到惊讶，他其后皈依佛陀的教法，在禅修之后成为了一位阿罗汉。雪山夜叉是有礼貌的，因为他对于佛的教法并非无知，所以他委婉地说「忘失」或「放逸」。他的意思其实是七岳夜叉的老师是否于淫欲清净。

他是否精勤于禅定？

雪山夜叉问七岳，他的老师佛陀是否能够进入禅定，换言之[53]，他是否能够完全处于觉知，除去一切欲念，所有这些妨碍人成为阿罗汉的障碍。爱欲是一个基本的障碍。（渴望可意的事物及纵容于欲乐（kilesakāma））如果一个人能够脱离它，一个人就能够证得初禅（jhāna）。现在这个问题只是对放逸那条问题的引伸。因此，雪山夜叉先提出了一些关于身体方面的错误行为，分别是偷窃、杀生和性行为，然后再问到禅定。

七岳夜叉的回答（二）

‘‘Na so adinnaṃ ādiyati, (iti sātāgiro yakkho)

Atho pāṇesu saññato;

Atho ārā pamādamhā, buddho jhānaṃ na riñcati’’.

(七岳夜叉答)『他断绝不与取，他对所有众生不具瞋心；

他已远离放逸，他精勤于禅定。』[12]

「贤友雪山，我们的老师远离偷盗的过失。」佛陀不偷不抢，不像那些伪圣者。为何我这么确定呢？因为佛在《转法轮经》中说，他发现了中道（majjhima-paṭipadā），他亦提到其修行八正道（maggaṅgas）。这八正道包含正业（sammākammanta）。这表示远离杀生、偷盗及邪淫。这些行为是人们必须避免的；避免这些行为称为「离」（virati）。

「离」（virati）有三种：（一）自然离（sampatta-virati），没有正式受戒（sīla），但远离于恶业。[54]（二）持戒离（samādāna-virati）是在正式受戒后远离于恶业。（三）正断离（samuccheda-virati），透过圣道（ariyāmagga）永久地完全远离恶业。[13]

七岳夜叉知道佛陀远离了这些身体上的恶行及过失，因为佛陀已宣布彻底完成圣道的修习，其中包括一切的「离」，远离了所有身体的恶业。因此他说：「我们的老师佛陀，远离了偷盗的过失。」

伪佛陀

我希望就偷盗的问题给大家进一步的解释。伪佛陀的出现远早于真的佛陀，那六位伪佛陀之一，富兰那迦叶（Purāṇa Kassapa）说杀生、偷盗、抢劫都不是恶业，而且布施饮食及其他善行均不是善业。

另一位伪佛陀，末伽梨拘舍梨子（Makkhali Gosāla）说痛苦和快乐都是无因的，这些状态都是命定的，因此，无论一个人做了多少恶业，他都不会受苦[55]，同样地，透过造作善业也不会得到任何功德。他认为没有所谓轮回（samsāra），时间到了，所有众生便自然得解脱。

迦罗鸠驮迦旃延（Pakudha Kaccayana），另一派的领袖，说所有众生均是由四大、苦、乐及命我所组成，因此如果一个人想要用刀割一个众生，那把刀只会割入这七种元素，那个众生不会被影响到。

阿耆多翅舍钦婆罗（Ajita Kesakambalin），另一个伪冒者，主张任何众生都没有所谓下一生，而善业和恶业都不会产生任何作用。

从这些伪佛陀的教导，我们可以推论出，他们鼓励造作恶业，他们看来在劝导人们杀生和偷盗。

没有人想被杀或抢劫

事实上，每一个众生都想长寿，而不想被杀，或者被抢去他辛苦得来的财物。因此，没有人应该杀任何人[56]。也不应该因为某些错误的观念，而杀害众生作祭祀，以为这些牺牲祭祀是善业。同样地，没有人应该偷盗任何人的财物，不论是为了他自己或其他人。

然而，在当时，那些伪冒教派的领袖们，却认为杀生或偷盗是没有过失的，他们这么说，可能表示他们本身并没有远离这些恶行。就真正的佛陀而言，这些行为是被宣称为恶行的。他没有犯这些恶行，也不会教人犯。这是为什么雪山夜叉提出关于偷盗的问题，而七岳作出一个实时的回答说，他的老师佛陀，远离于偷盗的过失，因为佛陀圆满地修习了正业（sammākammanta）。

透过「正断离」戒除恶行

如果一个人没有圆满「正业」的修习，他是不太可靠的，纵使他可能曾经宣称不会偷取物主不给予的财物。他可能在有机会偷盗的时候偷盗，而不能够抗拒那个诱惑。举一个明显的例子[57]，在英军撤退及在日军进入缅甸前，市镇的人们都逃难了，遗留下他们的财物，郊外的人们纷纷涌进市镇掠夺。据说有个奇趣现象，那些被盗的衣柜大到连掠夺者所住的房子也装不下。

这些掠夺者在正常生活时，是持守五戒的人，但当他们有机会可以有恃无恐地偷盗时，便破除自己的戒律。这是因为缺乏了「正断离」（samuccheda virati），即是透过「圣道」（ariyā magga）远离恶业。就佛陀而言，他圆满地修习了「正业」，因此远离了偷盗及杀生的过失。

有同情心者不会偷盗

偷盗其他人的财产是一个缺乏同情心的行为，一位有道德的人是不应该如此的。没有人喜欢被抢劫，因此没有人应该抢劫。同情心是一位有道德的人必然有的，因此不应该有偷盗的欲念，纵使那人未曾正式地受戒。[58] 这种远离称为自然离（sampatta virati）。在正式受戒后的远离则称为持戒离（samādāna virati）。

有关偷盗，一位耆那教导师曾说：「一个人的财产是他的外在生命，因此偷盗就是夺取他人的生命。」这说法是蛮合理的，虽然有些许造作。他的意思是说，杀生是明显地夺取他人生命的行为，而偷盗是另一种夺取他人生命的方式，因为他的财产构成了他的外在生命，因为他需要依靠它来生存。这个人透过勤力工作和努力储蓄来取得财产，因此财产是他生命的一部分。有些人因为其财产的损失而忧伤至死。这是为什么那位耆那教导师指出财产是一个人的外在生命。

透过毗婆舍那解脱于偷盗的恶业

纵使一个人没有解脱于贪欲（lobha），一个人应该远离于偷盗，这可以透过培育同情心或严格受持戒律。对于那些观察到现象不断地快速生起和消失的禅修者，远离偷盗的过失是一个已经完成的行为。[59]对于他们而言，所有现象都是处于不断出现和消失的过程，表示无常（anicca）；所有现象都处于这种过程，因此不受任何人的控制，这表示无我（anatta），因此想要杀生或偷盗的欲念不会产生。对于禅修者而言，「离」（virati）的修习已经是一个完成了的行为。

透过圣道解脱于偷盗的恶业

当禅修达到一个高的阶段。一个人可能看到名法（nāma）和色法（rūpa）的灭尽，并证得「圣道」（ariyā magga）的内观智。在那个时刻，永远不会生起任何偷盗或犯任何恶业的欲望。这是透过「圣道」根除所有恶念的时刻。这种彻底的去除称为「正断离」（samuccheda-virati）。这种去除不单只在高阶的证悟会出现，就算是在较低阶的证悟，当一个人证得须陀洹（sotāpanna）时也可以产生。在这个阶段，所有涉及违反五戒的恶业已经被根除。[60]

根据《大般涅槃经·法镜的教法》（Dhammādāsadhammapariyāyā，Mahāparinibbānasuttaṃ）[14]，须陀洹拥有一种观智，让他能够圆满地了解「佛」的特质并对他怀着甚深的敬意。同样地，他对「法」及「僧」的特质也有强烈的信心。因此，须陀洹拥有圆满持守五戒的能力，五戒是圣者所高度重视的。

因此，当一个人到达须陀洹的阶段，观智会让他深信佛法僧的特质，并成为圣者，拥有圆满持守五戒的能力。

圣者们均尊重五戒。他们不愿意破五戒。他们永远会谨慎不违反戒律。他们持守戒律不是因为他们害怕被他人谴责，而是因为想要保持心的清净。心的清净只有透过持守五戒才能够获得。不只在此生，在所有未来世中，他们都不会违反戒律。他们可能不知道过去生中已证得须陀洹[61]，但他们会知道必须圆满持守五戒，不可以有缺失。

有时候我们可能会遇到，从小开始就不曾作任何恶业如杀生或偷盗的人。他并没有从父母获得任何特别的指导，但却自小知道什么是恶行并远离它，保持戒行的清净。可能这个人在过去生中获得了佛法的特别观智。另外，有一些人出生于非佛教的家庭，也会远道而来到缅甸学习禅修。可能这些人在过去生中，曾经修行过佛法。这些是有趣的个案，这些个案需要视乎其修行佛法的深广度来评定。

真的须陀洹已经达到圣者的境域，因此他严格遵守五戒，因此完全根除了一切违反戒律的恶行。虽然他没有彻底地远离贪和瞋，这些贪瞋不至于大到促使他造作一些违反五戒的行为。[62]他不会想到要偷盗，而如果他想要一些对他有用的东西，他会尽量购买，或者请拥有者布施予他。这是一位圣者的行为。透过三种「离」（virati），佛陀已经移除了所有恶业，因此说到偷盗，完全不切题。当佛陀讲《转法轮经》的时候，他宣称已经除去所有恶行。因此七岳夜叉说：「佛陀乔达摩，清净于不与取的恶行，不论是身或口。这是我可以深信并宣称的。」

雪山夜叉关于偷盗恶行的提问，不仅是要知道佛陀是否能够短暂地及偶然地断除偷盗，而是希望确切地知道佛陀是完全没有偷盗的恶行的。七岳的回答是明确的。然后第二个回答是：「还有，佛陀远离于残害及杀害众生。」这个回答看来并不符合佛陀的特质[63]，但之所以有这个提问，是因为在那个时代存在一些假佛陀，那个用意是为了分别真佛与假佛。在这些日子，也有信奉神的信徒，一位创造所有众生和事物的造物主，在他们的经书中，这位造物主据说曾对违反他的意愿的众生作出惩罚。

这个神的惩罚，包括掀起大风暴和洪水杀害人们，还有制造大地震和对农作物作出破坏。如果真是这样，那么他们的神便没有远离杀害众生的恶业。雪山夜叉有关偷盗和杀生的提问，是符合当时流行的情况背景的。

倾向于杀生者不是须陀洹

曾经有一位作家，在一份刊物上说须陀洹不会杀害别人，但如果有任何人想要杀他，他会杀害那位施袭者。关于这一点，该作者声称是在研究人的心理本质后作的说明。

这观点是荒谬的。他对谁的心做了研究？而且是怎样研究那些心呢？他可能以为自己是一位须陀洹，又可能试着问自己[64]，当他持有武器可以自卫反击时，会否允许施袭者杀害他，并因此而得出自己的答案，会先袭击那位施袭者。从他个人的推理，他取得结论然后在那篇文章中表达他的观点。按照佛教经论，这是一个无稽的说法。

一个人认为他可以并应该反击施袭者，单是这一点就已经证明那个人不是须陀洹了。按照佛教经论，有这种想法的人只是一个凡夫，绝不会是须陀洹。一位真的须陀洹，连一只跳蚤或虫子也不会杀，人就更不用说了。这一点必须要铭记于心。

对于佛陀而言，这种恶业已经彻底去除。因此七岳夜叉的答案是明确的：「我以深信宣称，我们的老师佛陀，永远不会杀害及残害任何众生。」然后第三个回答：「我们的老师佛陀，永远不会忘失（放逸）。他彻底远离于忘失。」[65]

「忘失」在世俗的意思是浅白易懂的。你忘记了做一件事情或你忘记了名字等等。或者你失去意识，从高处堕下或遇溺。但「忘失」在这里的背景并不是这一类。「忘失」的意思是沉溺于五种欲乐（kāmaguṇa）里面；这是让心忘失于感官欲乐里面。在巴利语，这称为pamāda（放逸）。

就像解开了那些绑住牛只颈部的绳子，让它们随处游荡及吃草一般，如果心被放纵及允许享受各种感官欲乐，这是pamāda或称为「忘失」。这种「忘失」是让人非常享受的，如果你随之的话。享受男女的美色、甜美的声调、香的气味、可口的美味、悦愉的触感都是舒服可意的。想着人生中美好的东西，就算不能够真的拥有它，只是想着感官的欲乐，那种幻想也可以为你带来某种舒服的感受。

你醒着的所有时间，都是放在思惟感官欲乐，及作一些可以享受它们的安排。你这样做不仅仅是一天[66]、一个月或一年；你的一生都在这么做。如果你没有机会想这些欲乐，你会感到沉闷。如果没有可以想的感官欲乐，以及可以取得它们的方法，人们就不再想生存于世了。

这样忘失于感官欲乐的想法和享受，就是pamāda（放逸）。这些感官欲乐之中，性欲是最显著的。因此，雪山夜叉问他的朋友，他的老师佛陀，是否远离淫欲的恶业。

对于这个问题，七岳夜叉给予一个肯定的回答：「我们的老师佛陀，是绝对脱离于欲念的。」

这个表面上无关的问题，在那个时期的情况是蛮相关的。那个回答也是肯定的。佛陀不单是脱离于生理的欲乐，而且也远离于对外表、声音、香味、味道及其他触感的享受。还有，他远离「忘失」修行四念住（satipaṭṭhāna），经常处于禅定中。[67]

禅定（jhāna）有两种：（1）奢摩他禅定（samatha jhāna），专注于单一目标；及（2）毗婆舍那禅定（vipassanā jhāna）[15]，持续觉知身心现象，深入观照现象的生起和消灭，如实观察一切现象的无常、苦和无我。

奢摩他禅定

将心专注于某一个特定目标称为「奢摩他禅定」。譬如「地遍」（pathavī kasiṇa），是将心专注于「土地」。这种专注是不会观察到现象的生起和灭去，心只是专注于同一个目标，感官欲念不会有机会进入心里。一个人可以透过这个方法，证得四种「色界禅」（rūpa jhāna），以及再进一步的四种「无色界禅」（arūpa jhāna）。这些禅定不会给予修行人智慧，不会观察到生命现象的无常。它们只能提升定力（专注力），使心平静及不散乱。

禅定的进一步发展，可以导致证得天眼通（dibbacakkhu）、天耳通（dibbasota）[68]、宿命通（pubbenivāsa-ñāṇa）及他心通（cetopariya-ñāṇa）。

 

以奢摩他禅定为基础，一个人可以修习内观，最终证得「道智」与「果智」。因此，大家不应该看轻奢摩他禅定。如果一个人修习「出入息业处」及「三十二身分业处」，他可以使心平静不散乱，并证得禅定；基于这种禅定，如果他继续修行内观（毗婆舍那），他可以证得「道智」与「果智」。但如果他不观察现象的生灭，只是单纯地修习奢摩他禅定，那么他只会获得心的专注和平静。

毗婆舍那禅定

观察三种特相（lakkhaṇa），就是毗婆舍那禅定。这三种特相是「无常相」（anicca-lakkhaṇa）、「苦相」（dukkha-lakkhaṇa）和「无我相」（anatta-lakkhaṇa）。观察这三相即是毗婆舍那禅定。不过，一个人不可能一开始就观察这三相。他必须透过观察六根门生起的心识开始，譬如「看到」、「听到」等等。要观察身体的活动，他必须在这些活动生起的时候标记[69]，譬如：腹部的「起」、「伏」；在走路时脚的「提」、「推」、「放」。同样地，他也必须标记「站」、「坐」及「卧」的姿势，或者在肢体「弯曲」及「伸展」的时候标记它们。[16]

在标记这些身心活动时，一个人会明白到这些活动的生起与消灭，过后又再有一连串新的活动。透过这样的观察，一个人会明白到「无常」，即是不断的变迁及不稳；它导致逼迫、痛苦、悲伤——「苦」；这些活动都是不受任何称为我的东西控制的——「无我」。

觉知这些身心现象的无常苦无我，可以引领禅修者到达初步的「思惟智」（sammasanañāṇa）。在这个阶段，禅修者可以反复标记任何动作或活动，不论是身体的或心理的，从而生起一种由「正定」（samādhi）产生的平静。这种正定称为「心一境性」（ekaggatā）[70]，相当于「初禅」（paṭhama-jhāna）。

到了下一个阶段，当禅修者继续进展，那些动作或活动会自己呈现给禅修者去观照。他已经过了那个需要投入心力去观照它们的第一阶段。此阶段的观智称为「生灭随观智」（udayabbayañāṇa）。

在这个阶段，「寻」（vitakka）和「伺」（vicāra）消失，而「喜」（pīti）、「乐」（sukha）由于正定的进一步深化而充满。因此，初期的「生灭随观智」相当于「二禅」（dutiya-jhāna）。

在高阶的「生灭随观智」，由「喜」的状态所散发的光明会被「乐」和「定」掩盖，它们会变得显著。这个阶段相当于「三禅」（tatiya-jhāna）。然后，随着「坏灭随观智」（bhaṅgañāṇa）发展，当注意力放在现象持续的散坏和灭去，「乐」会减弱并消失。在此阶段，「舍」（upekkhā）会变得明显，这相当于「四禅」（catuttha-jhāna）。

事实上，[71]「舍」和「心一境性」会在后来的内观智——「行舍智」（saṅkhārupekkhā ñāṇa）变得更明显。禅修者达到这个阶段将会明白这是怎样的。当七岳夜叉说佛陀精勤于禅定，他的意思是佛陀进入所有这些禅定。

佛陀在信众三称「善哉」时入定

佛陀是恒常进入禅定的，因此他是值得尊敬的。在讲经的最后一部份，当大众一同称赞「Sādhu！Sādhu！Sādhu！」（善哉！善哉！善哉！）的时候，佛陀都会在这么短的瞬间进入禅定。然后才继续下去。这种恒常性是非常美妙的。

缅甸的「善哉」和斯里兰卡的「善哉」

在我的讲法的过程中，听众有时会称赞「善哉」（sādhu，或音译『萨度』），然而次数不多。但在缅甸传统，一般在弘法的僧人翻译了一段巴利偈颂后，大众都会称赞「善哉」。当僧人在结束一段讲法的时候说到这句缅语「phyitkya le dawt tha dee」[72]，大众就会立刻随之称赞「善哉」。他们并不会留意那段偈颂或者译文是需要称赞与否的。他们只会留意到结尾有「tha dee」（音『达底』）这个缅语，然后就会念「善哉」（萨度）。

举个例子，在《毗输安呾啰本生经》（Vessantarā Jātaka）里面，毗输安呾啰王布施了他的两个孩子，一男一女，年纪约四、五岁，给一名叫如迦卡（Jukata）的婆罗门。相关的巴利偈颂描述了如迦卡如何虐待这些孩子，如毒打并拉扯他们，让孩子们难受痛哭。当讲经的僧人诵出这些偈颂并翻译作缅文，然后以「tha dee」作为结尾，那些听众会如常地称赞「善哉」。可是，这部分提到的故事其实是唤起大家的同情与怜悯，而不是赞扬，因此那个「善哉」显得突兀。但这在缅甸，人们似乎不太注意分辨。

不过，在斯里兰卡，听众只会对讲法中与证得阿罗汉或涅槃相关的段落，才称赞「善哉」。因为那是值得赞扬的时候，以「善哉」唤起一种随喜赞叹的情感。[73]

在佛陀的时代，称赞「善哉」的做法必须像斯里兰卡那种模式。当听众赞叹三次「善哉」，佛陀会停下来，在那么短的时间内，佛陀会进入禅定，在听众说完「善哉」之后不久，他会继续讲法。他永远不会闲着的，这是多么值得尊敬！

现在弘法的僧人可能不会进入禅定，在这么短的时间，他可能会休歇他的声音，或思考在后面的讲法中所要用的词语。

还有，佛陀以大悲看待一切众生，每天进入「大悲三昧」（mahākaruṇā samāpatti）以及「阿罗汉果定」（arahatta samāpatti)）各一亿二千万次，总共两亿四千万次。这表示佛陀没有遗留一刻是不在禅定的。因此，七岳夜叉回答其友人的询问时说：「佛陀彻底明了一切法，从不离开禅定。」

重温一遍：

『他断绝不与取，他对所有众生不具瞋心；[74]

他已远离放逸，他精勤于禅定。』

因为佛陀彻底了解一切法，他不需要提前思考在讲法的时候应该讲什么。他永远都已经预备好。他也知道任何人的根性成熟程度，以作适当的教导。所以他不需要花时间去作任何的准备。他不但会在讲法结束后进入禅定，如之前所讲，他会在听众称赞「善哉」的短暂时间进入禅定。他永远不会有一刻是闲着的。

考虑到这一点，我们应该知道佛陀是多么值得尊敬，我们应当一心专注，归命敬礼佛陀，当我们正在这么做时，我们应该观照从敬礼所引起的喜悦，以及这个喜悦的消失，如此观察那个喜悦的消失，便是以毗婆舍那（内观）的方式来禅修。这样可以提升内观智，从而让我们证得究竟的「圣道」。[75]

现在，为了总结今天的开示，我希望鼓励新的禅修者，首先观照身体的动作来练习禅修，譬如说腹部的起伏、心里的想法和念头。观照心的现象是「心念住」（cittānupassanā）。观照肢体的僵硬及痛楚，以及其他身体的不舒服感觉均是「受念住」（vedanānupassanā）。观照看到、听到等等、瞋恨、失望以及其他心理的现象，对这些现象进行的禅修是「法念住」（dhammānupassanā）。观照身体的移动和动作是「身念住」（kāyānupassanā）。

在这个禅修中心里的学员，一直都在进行这一种禅修练习。他们所有人都是为了远离忘失（放逸）。在几天或者是一个月内，他们就会证得高级的内观智。

在四种「道智」（maggañāṇa）里面，「须陀洹道」（sotāpatti-magga）使一个人可以证得很深的定力。然后再晋升下一个智「斯陀含道」（sakādāgāmi-magga），禅修者将进一步证得更强的定力，而当他到达下一个阶段「阿那含道」（anāgāmi-magga）[76]，心不会再有任何的散乱，而定力会更深。从这个位置，禅修者透过努力精进的修持，可以提升至最终的「阿罗汉道」（arhatta-magga），因而证得阿罗汉的境界。在这个最终的阶位，失念是绝不可能的，正念一切时都在。因此在赞叹阿罗汉的观智时会说：「阿罗汉行、住、眠、寤均保持正念。」

一位阿罗汉永远不会在觉知身心现象中忘失一秒，而他的觉知是全面的。这里「眠」的意思是说觉知到睡着前的一刻，而正念在醒来的一刻延续。当然在一个人睡着的时候是不会有正念的。这是按照佛陀的教导「精勤努力不放逸」（appamādena saṃpādetha），也就是一个人在清醒的时候，如何在每一刻都练习正念。

我们的禅修者一直都在禅修，这是一件很让人欣喜的事。他们必须要很努力，最少证得第一阶的「道智」，也即是「须陀洹道」。当他证得这个智时，他不会再堕入四恶趣或地狱。[77]

到这里，《雪山夜叉经》的介绍部分完毕。[78]

第二讲完

第三讲

雪山夜叉提出了佛陀是否有身体上的作恶，及远离禅定。接着他提出关于语言上的作恶问题。

‘‘Kacci musā na bhaṇati, (iti hemavato yakkho)

Kacci na khīṇabyappatho;

Kacci vebhūtiyaṃ nāha, kacci samphaṃ na bhāsati’’.

(雪山夜叉问)『他是否会妄语？是否会恶口？

是否会两舌语？是否会无义语？』[17]

「贤友七岳，你的老师佛陀，是否远离说谎？他是否远离使用粗暴的、无礼的及恶骂的语言？他是否远离说挑拨是非及破坏融洽的话？」雪山夜叉问。

雪山夜叉希望知道佛陀是否有违犯语言上的恶业，譬如恶口、妄语、两舌（挑拨离间）。朋友及同伴之间的融洽关系，可以因为某个人所说的几句话而被破坏，有礼貌地暗示某些事情就足以制造误会。[79]

禹舍的诽谤

在佛陀的时代，阿阇世王（Ajātasattu）欲侵略由离车族王子们所管治的跋耆国。离车族的王子们当时管治国家很融洽和团结，他们的团结是很强的。阿阇世王尝试以诡计，破坏离车族的王子们之间的团结及削弱它。他派了大臣禹舍（Vassakāra），假装放逐他到离车族王子那儿寻求庇护。一些王子互相诉说：「这位属于婆罗门种姓，叫禹舍的人，是一位狡猾男子，不要庇护他。」其他人则说：「这位婆罗门被放逐是在其大王面前，为我们说好话才这样。因此我们应该接纳他。」因此禹舍被离车族的王子们接纳，并委任作王子们的孩子的老师。

禹舍教导王子们的儿子甚佳，因此赢得了王子们的信任和信心。禹舍于是开始了他离间王子的计划。他使用的诡计是精巧的。他在一旁跟一位王子以低声的说：「你吃饭了吗？吃了哪种咖哩？」[80]

其他王子见状，便问王子禹舍老师告诉他什么。那位王子如实作答说，他只是问了他吃饭没有和吃了哪种咖哩。其他王子不相信他，他们想「哪里会有人低声问人这种问题，肯定有什么重大秘密。」

接着，禹舍叫了另一位王子并问他：「你的父亲有没有耕田？多少只牛耕作？」当其他人问这位王子禹舍和他之间讲了什么，那位王子诚恳的回答他们，但也是没有人相信他。然后禹舍再叫了另一位王子并低声问他：「你很胆小吗？」这位王子很惊讶地反问：「什么？谁告诉你的？」然后禹舍说：「喔，你的朋友，那位王子。」然后指着另一位王子。这位王子因为这个评论而感到很愤怒，开始跟其他王子产生误会。

就这样，使用简单的语言，禹舍离间了这些王子，在三年内他成功地在王子之间制造误会。那份团结被彻底破坏[81]，每位王子都不愿意看到彼此的脸。后来禹舍秘密地把信息传递给阿阇世王，让他带领军队攻击离车族王子们的跋耆国。因为王子之间彼此误会，以为自己被指胆小，他们都不愿意领军抗敌。他们觉得：「如果他们说我胆小，那么就让他们自己出去打吧！」。因此阿阇世王轻易地夺得这个国家。这是说明背后中伤人（挑拨）的一个很好的个案。因此，雪山夜叉问：「你的老师佛陀，是否远离了蛊惑的、制造误会的语言？」

第四个问题是：「你的老师佛陀，是否远离了无关重要和无意义的话语？」这类语言包括今时的小说和传说，缺乏道德及有价值的讯息利益人们的世俗生活或精神健康。这些东西是写给人们作阅读上的畅快，它们只是一些故事及描述，以带来阅读上的快乐。雪山夜叉问他的朋友七岳，佛陀是否远离这种无义语。[82]

七岳夜叉的回答

‘‘Musā ca so na bhaṇati, (iti sātāgiro yakkho)

Atho na khīṇabyappatho;

Atho vebhūtiyaṃ nāha, mantā atthaṃ ca

[atthaṃ so (sī. pī. ka.)] bhāsati’’.

(七岳夜叉答)『他不妄语，他不恶口，他不作两舌语，

他是智者，不作无义语。』[18]

七岳回复说：「贤友雪山，佛陀不会妄语，他永远离于过失。」自从他成为一位菩萨（未来佛），并得到过去佛的授记后，他便远离于说谎。他一直都远离这个过失，并如实地说话。说谎的人对于作恶是毫不犹豫的，因为当人们问他的时候，他总会对自己的行为说谎。他敢作任何类型的恶业。

《法句经》（Dhammapāda）云：「欺妄不真语，无恶而不作，违犯真谛法，不信于来世。」（第一七六偈）

违犯真谛法意思是弃舍真相，而这个意思就是妄语。一个人不犹豫地说谎会无恶不作，因为他已经准备好以谎言来解释。这类人会不择手段达成个人的利益。一个胆敢作任何恶业的人，来生不会有好结果，这表示他不顾来世。他只顾今生的利益[83]，不理会来生会有什么事发生在他身上。这样的人会做任何类型的恶业，只要这能够为他在今生带来物质的利益。因此妄语是众罪之头领。

这位未来佛在所有的投生中均远离妄语。这种对于过失的远离，是透过「自然离」（sampattavirati）和「持戒离」（samādānavirati）而不是「正断离」（samucchedavirati）。只有当他成为佛陀的时候，才会透过「正断离」来远离这种恶业，也就是透过「阿罗汉道智」来远离。

进一步说，这位未来佛虽然没有正式受戒，但已经远离妄语。他不妄语而且永远说实语。这是透过「自然离」的远离。如果一个人已经正式受戒，说「我愿正式地受持戒律」及说「我愿受持不妄语的戒律」，这样他是透过「持戒离」来远离妄语。这些远离过失的例子通常考虑到几个因素，譬如高龄、名誉、害怕责难或害怕犯恶。[84]

然而，如果一个人透过禅修证得「须陀洹道」，他将彻底远离妄语。在那个阶段，说谎是有异于其本性的。佛陀自证得「须陀洹道」之后，就免离于这种过失。当他证得终极的「阿罗汉道」的阶段时，这更是无庸置疑。佛陀表示他已经证得了这个最终的阶位。因此七岳夜叉对于这个提问作了很确切的回应：「我们的老师佛陀，彻底免离于妄语的过失。」

对于第二个问题他也回复说：「同样地，佛陀远离于使用粗恶的、暴力的、轻蔑的语言，以及远离挑拨是非及破坏和睦跟融洽的话语（两舌）。」

在阿罗汉的故事中，有一些例子是使用粗俗的语言，这是因为他们的习惯使然，但他们背后没有任何不善的动机。譬如说，毕陵伽婆蹉（Pilinda-vaccha）在还是婆罗门身份的时候常常叫人作「vasala」，意思是「贱民」。就算他已经成为阿罗汉，他也没有改变这种习惯。然而，就佛陀而言[85]，他在成佛之后并没有留下任何习气的例子，无论好坏。他完全没有任何通常会在一连串的投生中形成的习气。

对于第四个问题，七岳回应说：「我们的导师佛陀，只会说对世间及出世间是善的、适切的和有益的话语。」就这个意思，佛陀透过其智慧见到任何事的真相，所以会说有利于世间及出世间的话，永远不会放纵于无意义的话。

「正语」有四种，它们分别是：（一）不妄语，说实话；（二）不两舌，不说一些会影响团结与和睦的话；（三）不恶口，使用柔和的语言；（四）不绮语，不说没有价值和无益的话。这四种语业适用于世俗的及宗教的层面。如果一个人能够受持这四种正语业，便称为是「语业清净」。[86]

六种言语之中两种是允许的

在人类的说话中，有六种语言：

（一）那个语言是谎话，没有任何利益，并且不受人们欢迎。

譬如说，如果一个人诬告一个清白的人作不道德的事，那个指控的人说的话是谎言。他的指控可能会被人相信，以为清白者有问题，人们因而不知情地犯了恶业。那位清白者也会感到很伤心，被人诬告是不好受的。那位提告者的错误指控，不会被智者及有德者喜爱，故此这类言说是邪恶及不适当的。

（二）那个语言是谎话，没有任何利益，但受很多人欢迎。

这一类包括故事，制造误解和不和睦的言语，以及邪教的教言。故事、语言、小说或传说只是虚构的东西。这些东西并不是真实事件的描述，因此阅读它们不会为读者带来利益，人们可能会因此而感到性兴奋或导致悲伤、愤怒或沮丧。然而这些故事和传说，受到很多人的欢迎。[87]中伤人者制造对他人的虚假指控及描述，旨在破坏和睦与团结。现今的宣传包含很多这类谎言，及无根据的指控。这类诽谤对听者造成困扰，但他可能感到这些言说是为他好而喜欢它。

我应该引用一些在佛陀时代的经文内容。在佛陀成佛之前，在很古老的时代便已经有宗教说，以动物作牺牲祭祀可以消除恶业及带来福报和快乐。就算是侨萨罗国国王波斯匿王（Pasenadi），也曾经进行动物的牲祭，希望安抚神明。他曾经想安排屠宰五百头乳牛、公牛、山羊和绵羊，并准备用作牲祭。在那个时候，他的王后茉莉夫人（Mallikā），去见了佛陀并报告了这件事情。佛陀说，因为国王准备祭神的事情，使他早前听到一些声音和说话声，杀害动物用作祭祀有伤于国王的利益，反过来，如果放生这些动物，让它们继续生存[88]，这种善行会为他带来平静和喜悦。国王因此明白到他犯了错误，并下令将那些祭祀动物放生了。

用杀害动物的方式以取得自身的福德和快乐，是不合逻辑的。以他人的悲痛来换取自己的快乐，这是不合理的。然而有很多人喜欢这种牲祭。在佛陀的时代，一位外道派系的领袖──阿耆多翅舍钦婆罗（Ajita Kesakambalin）认为：「没有善，也没有恶，这些行为没有业报，因为没有来世。」如果大家考虑一下善恶业可以带来的立刻果报，大家就会看到这个论述是站不住脚的。按照佛法，这种见解称为「邪见」（ucchedadiṭṭhi）。信仰这种见解的人，是不会造作任何善业的，他也不会避免恶业。因此，这个人不会有任何值得赞赏的道德素养，在其死后会再次投生，纵然他拒绝接受轮回，他还是会堕落到恶趣然后受大苦果。按照佛陀的教导，这会是他悲惨的下场。

这类信仰是没有利益的[89]，然而很多人相信。那句话说：「没有业，没有果报，因为没有来世」是错误的，对任何人都没有利益，但很多人喜欢。这是第二种语言的例子。这类话必须要避免，因为它们不是真相及没有利益。佛陀避免了这种话语。

（三）那个语言是实语，但没有任何利益，并不受人们欢迎。

譬如说，称呼一名盗贼是贼、说一名骗子是骗子、说一个笨蛋是笨蛋、说一个瞎子是瞎。这是真的事实但没有任何利益，相关的人也不喜欢这种话。这种语言是佛陀永远不会使用的。

（四）那个语言是实语，没有任何利益，但受很多人欢迎。

这是例如引述某人，然后将使他与他人的立场敌对。这类语言造成涉事人士的误解及苦恼。纵然苦恼，他可能会喜欢听，因为他会以为那个报导员让他知道他人怎么说他。这亦包括政治传闻以及私语，它可能是真的，而且很多人可能会很享受[90]，但对一般人而言是没有利益的；它会干扰到那些投身于弘法工作的人们的心。这类语言是佛陀永远不会说出的。

佛陀所使用的两种语言

（五）那个语言是实语，有利益，但不受某些人欢迎。

这类语言包括一类劝诫，譬如：「你在前生曾经造作很多恶业，因此现在处于愁苦。如果你不改变做人的方式，而继续行恶，这将难以让你免于地狱之苦。」这种劝诫是基于善意，为了相关的人的利益着想而作出。这种直接的方式可能不被相关的人喜欢，纵使这是一个真实的话，但这类语言是应当说出的。佛陀会作出这类言语。

佛陀曾说，试图建立一个类似僧团组织的提婆达多（Devadatta），透过劝谏僧团的僧人叛离而犯下「破和合僧」（saṅghabhedaka）的过失，他将堕入地狱并在那儿受整劫（kappa）之苦。这种预言并不受到提婆达多的团体所喜欢，但这是为了他人的利益，让他们不会造作类似的过失。[91]佛陀作出这种语言因为他知道，这是实语而且对很多人有利益，虽然不受某些人欢迎。

（六）那个语言是实语，有利益，以及受欢迎。

这类别包括布施（dāna）、持戒（sīla）及禅修（bhāvanā）。这些都是实语、有利益及被智者和有德行者所喜欢。因此佛陀在适当的场合都会使用这类语言。佛陀的主要目的是作出这类语言。

现在我们已经完成了列举各类语言。在这六种类别的语言中，错误及没有利益的不应该作出，纵使它可能受他人欢迎或不受欢迎。这类语言永远不会被佛陀所使用。真实而没有利益的，纵然它可能受他人欢迎或不受欢迎，佛陀也永远不会使用。这四种佛陀都永不使用。真实而有利益，纵然它可能受他人欢迎或不受欢迎，佛陀则会使用。当然，佛陀会选择在适当的场合使用这类语言。他永远不会说任何与该场合不相关的东西。

在正确的场合选择正确的话语是重要的事。真实而有利益的话，不适合在节日庆典举行的地方讲。[92]譬如说，在婚宴或出家的典礼，人们的心都是比较轻松的，这并不适合就严肃的题目进行讲演，譬如说死随念或证入涅槃的观智。同样地，在殡仪的地方举行的供僧仪式并不适合以吉祥（maṅgala）为题作演讲。

总言之，佛陀只使用表示真实的话语，而且对许多人有利益。因此，七岳夜叉回答了雪山夜叉的提问，佛陀在审视世间和出世间利益之后，会说应当说的话语。

「善说」的特质

因为佛陀在适当的场合会使用适当的语言，他拥有「sugata」[19]的特质，意思是「说好（适当的）话」。换言之，佛陀说真实的及有利于许多人的话，虽然有些人可能会喜欢或不喜欢。因此我们说：「佛陀拥有说好话的特质，不论她们喜欢与否。」[93]

在七岳夜叉回应了有关佛陀远离口业的四种过失后，雪山夜叉再提问关于意业的过失。

雪山夜叉的疑问（四）

‘‘Kacci na rajjati kāmesu, (iti hemavato yakkho)

Kacci cittaṃ anāvilaṃ;

Kacci mohaṃ atikkanto, kacci dhammesu cakkhumā’’.

(雪山夜叉问)『他是否不染着于贪欲？是否心清净无扰？

是否超越愚痴？是否具法眼？』[20]

雪山夜叉问：「七岳夜叉，你的老师佛陀，是否脱离于感官欲乐？」在心的三种污染里面，贪（abhijjhā）表示希望取得别人的财物及谋求达到此目标的欲望。雪山夜叉希望知道佛陀是否脱离于贪。人们一般想要拥有能够娱乐感官的东西，就算那些声称自己为佛陀的人，都不免于贪。

雪山夜叉又问：「你的老师佛陀，他的心是否清净无杀害及破坏的念头？」意思是佛陀是否脱离于瞋（vyāpāda），那种乐于看到讨厌的人死或损伤的愿求。人们一般希望他们讨厌的人死亡，有些人甚至以语言作出这么一种愿求。那个时代的假佛都不免于这种愿求。他们说可以杀生而不受惩罚。以死亡来惩罚他所造的生灵，这样的神[94]肯定不能说没有这种愿求。想要他人死的愿求，也就是瞋，是一种愤恨的表现，因此这永远不能够称为清净的心。

雪山夜叉希望知道佛陀是否心清净。因此他问：「你的老师佛陀，他的心是否清净，没有坏念头的染污？」

然后，雪山夜叉再问：「佛陀有没有超越愚痴（moha）？」邪见（micchā diṭṭhi）是愚痴及无明（avijjā）的结合。因此，询问佛陀是否清净于邪见，亦即心的三种污染之一，这问题看似是对佛陀无礼，不过在那个时代声称觉悟的外道炽盛，这条问题是有意义的。

三种邪见

在这些假佛当中，富兰那迦叶（Purāna Kassapa）教导说，杀生、偷盗及其他恶行不会构成罪过，同样地布施饮食及其他善行也没有功德。这种信仰拒绝「业」的原则及其果报。这称为「无作论」（akiriya diṭṭhi，或道德虚无论）。[95]

另一位外道，阿耆多翅舍钦婆罗（Ajita Kesakambalī），教导善恶业行没有果报，因为死后没有再生。死亡是生命的终结。这种见解称为「断见」（natthika-diṭṭhi，或无见）。

下一位外道，末伽梨拘舍梨子（Makkhali Gosāla），教导众生所有的烦恼、悲伤、快乐及清净全部都是没有因的。这种见解称为「无因论」（ahetuka-diṭṭhi）。这种见解也否定「业」和它的果报。

另一位外道，迦罗鸠驮迦旃延（Pakudha Kaccayana），说所有众生均是由四大，加上苦、乐、命组成。这七种元素不会被任何力量所灭。任何善恶业都不能影响这些组成物。因此，他认为善恶业都没有意义。

这些邪见外道都存在错误的观念，被愚痴与无明所吞噬。雪山夜叉询问佛陀是否远离邪见，这个问题是适切的。

雪山夜叉问：「你的老师佛陀，有没有看见一切法的智慧眼？」[96]

有关于身口意造罪的问题已经系统地解释了，但这样并没有完全解答到佛陀是否是真正的正等正觉者──佛陀。因为辟支佛（paccekabuddha）及阿罗汉（arahat）亦可以拥有这些清净的特质，辟支佛是一位不弘扬佛法者，是小的佛。因此，雪山夜叉问了一个重要问题：「你的老师佛陀，有没有看见一切法的智慧眼？」

七岳夜叉的回答（四）

‘‘Na so rajjati kāmesu, (iti sātāgiro yakkho)

Atho cittaṃ anāvilaṃ;

Sabbamohaṃ atikkanto, buddho dhammesu cakkhumā’’.

(七岳夜叉答)『他不染着于贪欲，心清净无扰，

他超越所有愚痴，他已具法眼。』[21]

七岳夜叉说：「贤友雪山，我们的老师佛陀，永远没有任何感官欲望及没有贪欲。」这是回复雪山夜叉的第四个提问中的第一部分。

自佛陀二十九岁出家以后，佛陀便无着于感官欲望。就算当他受着极端苦行的苦，他的心并没有退缩到从前的快乐及享受之中。他已清除了那种希望拥有别人东西的欲望。当他证得佛果的时候，佛陀透过阿罗汉道智，消除了一切贪欲的成因。[97]这是他在《转法轮经》中，宣说他已经彻底断除一切形成集谛（samudaya saccā）的成因。

对于第二部分的问题的回复：「我们老师的心不受污染，永远清净。」佛陀的心永远对一切众生散播慈心，而且没有丝毫的瞋恨与愚痴。当年央掘魔罗（Angulimāla）拿着刀追杀佛陀，佛陀是以充满慈爱和悲悯的清净心对待这位追杀他的人。当醉象那拉吉利（Nālāgiri）冲向及攻击佛陀，他仍然是心地清洁。同样在提婆达多滚下大石袭击他时，佛陀也是如此。就算在这样严峻的情境下，佛陀的心依然无欲，更不用说其他时候。透过阿罗汉道智，佛陀已断除内心的一切贪瞋，常时心清净。这就是七岳夜叉的回答。

解脱于愚痴

对于第三部分的问题，七岳回复：「我的老师佛陀，以四种圣道智，超越愚痴和无明。」[98]

雪山夜叉想问的意思是，佛陀有没有因愚痴而起的恶行邪见（ducarita-micchādiṭṭhi），但七岳夜叉的回复更全面地否定了他的问题。七岳说佛陀超越了所有愚痴，这明显地是一个彻底的答案。

从授记起已远离邪见

自从被过去佛——燃灯佛（Dīpaṅkara）授记将会成佛后，在还是一位未来佛的时候，他已经远离否定业力原则的见解，譬如常见（sassata-diṭṭhi）和断见（uccheda-diṭṭhi）。当他证得佛果的时候，他去除了一切烦恼，这当然包括恶行邪见。他指出富兰那迦叶等外道领袖的错误教法，引导大众不要跟随邪道。

佛陀说那些相信造作杀、盗等恶行不会产生恶果的人，是执取了色、受、想、行及识——五蕴。[99]如果色蕴是无常及苦的，那么其它四蕴也是如此。佛陀指出，明白了这个道理是不可能让人走向邪见的。

佛陀比喻外道末伽梨拘舍梨子为一个拖网，并劝导他的弟子否定这种错误的见解。这里我们简单地说一下末伽梨拘舍梨子的见解。他认为贫穷或富裕是无因的，没有方便能更改或改善这些情况，因为所有众生均被命定，因此他们都会遭遇一定份额的贫穷或富裕；所有众生的生命均是预先被决定的，因此他们都会遭遇一定份额的贫穷或富裕；所有众生的生命均是按宿命而生，因此才生到较高或较低的世界。贫穷及愚笨的众生所受的苦不会较长，富裕和聪明的众生所受的也不会较短，每个众生均有其苦乐、贫富的定份。如同线球，当人把一边的线抽出并滚动该线球，到了某一点，那个线会到达尽头；这就如同每个众生的轮回，当他活出所定的生命期之后，轮回就终结。[100]

符合「人死再为人」的理论

这种命定的观念，指出人们只需要活出他在轮回的时间，不需要作出任何努力上进，因为他会自动和逐渐地成熟，这十分迎合到那些不作任何努力作善业，及想要作恶业的人。对懒人和腐败的人，这是一个蛮好的想法。这看来也附和在缅甸这些年来流行的一种信仰，认为人既然已经获得「人」这个身份，他死后将不会堕落，他将会自动逐渐成熟。在缅文我们称之为lu the lu phyit（人死再为人）。

佛陀将末伽梨拘舍梨子形容为一个拖网，因为当一个人被拖进他的邪见之网中，他便不能逃出并在其中死去。佛陀指出，那些喜欢其邪见的人，不会造作任何能够上升至天界及涅槃的善业，因此他们会堕入地狱。

现在我听说有人告诉大众[101]，只需要听他的讲经说法便足够，人们不需要禅修。这种弘法者，应该要注意佛陀对邪见外道末伽梨拘舍梨子所作的拖网的比喻。不单末伽梨拘舍梨子的邪见，还有富兰那迦叶和阿耆多翅舍钦婆罗都堕入邪见的拖网中，让众生失去了到达天界或取证涅槃的机会。

邪见什么时候生起？

否定业力和果报的邪见是什么时候生起的？按照《转轮圣王狮子吼经》（Cakkavatti Sutta）所说，当人寿为千岁的时候，这类邪见就会生起。可能在那个时期，人们比较少贪瞋痴，所以他们并不在意关于业力和果报的论说，但自此人们越来越堕落，便开始沉溺于这种邪见。不过，这类邪见还没有很流行，就算在佛陀的时代，人寿已减至百岁，这种否定业报的观点并非广受欢迎。[102]

但现在道德逐渐沦丧，人们越来越不道德，这些邪见正在增炽。根据《转轮圣王狮子吼经》，在人寿减至十岁的时候，道德会彻底消失，「恶业」这个词也不会被使用。这种否定业力的理论会逐渐取得更多注意，因为人们的贪欲增加，他们对感官欲望的渴求相应增大。到了今日，有人主张如果一个人不作恶业，就不能达到任何目的。这种见解让人们走进邪见之中。

解脱一切愚痴

对业力及果报的无知之所以在现代这么流行，是因为愚痴支撑着巨大的贪欲而导致的结果。佛陀亲自证见到这一点，所以他教导人们努力减少贪、瞋的程度。弟子们跟随佛陀的指导方向，透过禅修尝试达至证悟，从而解脱于这些邪见。[103]他们发现过去世的业力，让他们成为今生的存在，而今生的业力，如果没有解脱于渴爱，将决定下一生的存在状态。因此，他们确定其见解为真实的信仰。

佛陀是显然地脱离了邪见，在那个时代因为有很多假佛，雪山夜叉因此提问佛陀是否已超越导致邪见的愚痴，这是颇适合的问题，而七岳夜叉的答案也超过所需，指出佛陀已超越一切愚痴（即是包括所有愚痴衍生的附属物。）

证得慧眼

对于第四部分的问题，七岳回复：「我们的老师佛陀，拥有看穿所有法的智慧眼。」

眼有五种（五眼，pañca-cakkhu），分别是：

  1. 肉眼（maṃsa cakkhu）：血肉所成的眼睛，或普通的眼睛。
  2. 天眼（dibba cakkhu）：神通所成的眼睛。[104]
  3. 法眼（dhamma cakkhu）[22]：智慧所成的眼睛。
  4. 普眼（samanta cakkhu）：普见一切的眼睛。
  5. 佛眼（buddha cakkhu）：佛的眼睛。
  6. 肉眼可以很清澈地看见一由旬（yojana）距离内的东西。
  7. 天眼，或神通（abhiññana）的眼可以看见所有物质形态、大小、远近，它可以看见天界和梵天界，恶道如地狱、饿鬼和畜生，也能够看见宇宙。此眼可以看见任何地方或东西，任何形状或颜色。它也能够看见一个众生死后投生的状态。佛陀证成佛果前的那个中夜证得了此眼。他睹见三十一界的所有众生的形形色色，或在享乐，或在受苦。不用说，他彻见整个人界和动物界。
  8. 至于法眼（或智眼），「智」是指透过内观的道智和省察（Paccavekkhanā）所得的智慧，尤其指「圣道」。智眼经常被指为「法」的眼睛，因为法是须陀洹道智的同义词[23]。
  9. 普眼与一切智（sabbaññutā）同义[105]。这是看到一切法的眼睛。佛陀在宣说第一部经《转法轮经》时，表示他已经证得此眼并成为佛陀。

佛眼

  1. 佛眼意思是「佛陀的眼睛」。这构成了「根上下智」（indriya-paropariyatta ñāṇa），了知一切众生心性成熟的不同阶段之智慧。信、精进、念、定和慧构成了「根」。佛陀能够看到所有这些方面的不同程度和阶段的成熟。他审视众生心的根器状况，以确定那个众生怎样观见法，从而证得涅槃。如果一个众生仍未成熟，佛陀不会教导他法。佛陀会等待他到达成熟的阶段，而这个等候的时期可以长达数年或数月，也可以只是数小时或分钟。

举一个这种等候期的例子[106]，一名叫婆酰（Bāhiya Dārucīriya）的人，他来自西印度（Aparanta）的苏帕拉喀村（Suppāraka），离舍卫城（Sāvatthi）祇园精舍200由旬。他抵达精舍的时候，佛陀正在外托钵。他没有留待在精舍内而前往城中觐见佛陀。当他见到佛陀的时候，他敬礼佛陀并请求他说法。佛陀观察到他未成熟以接受教法，因此说在托钵期间不适宜说法。婆酰再作第二次的请求，佛陀再拒绝。当他作第三次请求的时候，佛陀看到他的「根」（indriya）达至成熟，于是给了他以下的说法：

Tasmātiha te bāhiya, evaṃ sikkhitabbaṃ:

“diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati,

mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissatī”ti.

Evaṃ hi te bāhiya, sikkhitabbaṃ.

Yato kho te bāhiya, diṭṭhe diṭṭhamattaṃ bhavissati,

sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati.

Viññāte viññātamattaṃ bhavissati, tato tvaṃ bāhiya na tena.

Yato tvaṃ bāhiya na tena, tato tvaṃ bāhiya na tattha.

Yato tvaṃ bāhiya na tattha, tato tvaṃ bāhiya nevidha,

na huraṃ, na ubhayamantare. Esevanto dukkhassā”ti

「然则婆酰！汝应如是学：

『见则如见，闻则如闻，思则如思，知则如知。』

婆酰汝应如是学：『汝见唯如见……知唯如知故。』

婆酰！汝则非在其处，婆酰！汝非在其处故，

婆酰！汝则非在此世亦非在彼世，又非在于两世之间。

如是则苦终尽。」（《小部‧自说经》1.10）

婆酰在听了此经之后[107]，证得内观智、四道智与果智成为阿罗汉。这是等候了数分钟时间的例子。

意乐随眠智

意乐随眠智（Āsayānusaya-ñāṇa）意指了知众生的心理倾向。这些倾向称为「āsaya」，有两种元素组成了众生的心性，分别是「见」（diṭṭhi）及「智」（ñāṇa）。世间的众生一般会有很深的「见」潜在其心，这一般是「常见」或「断见」。那些喜欢前者的不会喜欢后者，他们喜欢灵魂不灭论。喜欢后者的不会喜欢前者，因为他们喜欢众生死后一切皆灭的理论。虽然他们可能因为某些理由而在后来改信前者，这就好像狗只在日间流浪然后在晚间回到睡眠的地方。佛陀知道一个人是倾向于「常见」还是「断见」，然后依之施行教法，因此那个人会体会正见并迅速证道。[108]

那些希望出离轮回的牢狱并证得涅槃的人，有的证得了内观智而有的证得了「圣道智」。虽然他们并没有到达圣道智，并仍然持有常、乐、我的观念，当他们听到佛陀说法的时候，他们会再次获得无常、苦、无我的观智。这是就那些曾经证得内观智，但有一段时间没有观照无常、苦、无我的人而言，他们只要再次禅修，他们便会再次证得观智。这好像回家一样。

由于须陀洹和斯陀含并没有彻底清除欲（kāma）、贪（rāga）和恶意（byāpāda），他们可能在没有禅修的时候，又再此陷入一定程度的贪瞋。当再次禅修，他们便会再次证得对实相的洞见。这就好像一个人，因为某个原因在日间要离开自己典雅的大宅，前往不同的地方，然后晚上返家去。佛陀看到了这种心态[109]，会给予最适合这个众生的倾向和习惯的教法，以便让他证得道智和果智。

随眠烦恼（anusaya kilesā）包含七种：欲贪（kāma rāga），有贪随眠（bhava rāga）、瞋（paṭigha）、慢（māna）、见（diṭṭhi）、疑（vicikicchā）及无明（vijjā）。佛陀分辨什么是一个众生心中最高尚的质量，并给予他适切的教导。这是为什么那些有机会听到佛陀讲经的人很快证得涅槃。

这两类智：「根上下智」及「意乐随眠智」合起来被称为佛眼，即佛陀的眼睛。这两类智只有佛陀拥有，其他阿罗汉均没有，就算是舍利弗尊者也没有。舍利弗尊者不能断定一个众生的心智成熟程度以教他适切的法。

有一次，舍利弗尊者教授一位弟子「不净观业处」（asubha kammathāna），并在整个雨安居期间修习。[110]那位弟子后来不能获得任何进展，因此舍利弗尊者带他去见佛陀，并报告这件事和转介这位弟子予佛陀。佛陀看到了这位僧人的倾向并给他一朵佛陀故意做的褐金色莲花，并教导他专心于它，留意它的红色。

那僧人照着指导并观察那褐金色的莲花，并递进四种禅定。佛陀于是使花朵枯萎，变成棕黑色，那位僧人出禅定并留意到那腐败的状态，透过省察，他体悟到自己的身体也如此腐陋。然后佛陀再在他面前讲一次法，在听法的过程中他证得了阿罗汉果。

在这一个公案中，那位僧人已经五百世为金匠，很自然地喜欢每样东西都很整齐和干净。他因此并不喜欢涉及观想尸体分解的不净观业处。舍利弗并不知道他的喜好，于是教导了他一个不适合的观想方法。相反地[111]，佛陀很清楚那个众生的偏好，在给他一朵金色莲花后，教导他「赤遍处」（lohita kasiṇa）。由于教导得宜，那僧人于数小时内获得证悟。

由于只有佛陀拥有这两类智，七岳夜叉肯定地回答说：「我们的老师佛陀，拥有看穿所有法的智慧眼。」如前面的段落所解释，五眼除了第一个肉眼是很明显的与法的智慧无关外，佛陀亦拥有其余四种眼。这是七岳的回复。

这里复述一次，七岳夜叉告诉雪山夜叉说，佛陀已净除一切贪欲和欲望，其心是清净的，他在证得阿那含道智时已经除去瞋恨和恶意（vyāpāda），意思是说他的心永远不会被恼怒或忧虑所染污。

有次舍利弗尊者因为他的「无瞋」而备受赞誉。他从不发怒。一位婆罗门不信此事，他认为那是因为没有人刺激舍利弗尊者的怒火所以才如此[112]。因此有一天当舍利弗尊者出外托钵时，他以掌猛烈拍打这位阿罗汉圣者的背部，不过舍利弗尊者连转身看他一眼都没有，以从容安祥的姿态继续行走。于是这位婆罗门不得不相信此事实并恳求这位阿罗汉的原谅。事实上，不止是舍利弗尊者，所有其他阿罗汉都没有瞋恨。不过，他们仍然还有一些瞋恨遗留下来的习气。[24]只有佛陀能够清除所有性格上的特质。他的心永远无比的清净。

七岳夜叉说，佛陀已经克服一切愚痴。「愚痴」是指不明白四圣谛。反过来说，它是指对四圣谛存在颠倒见，譬如说，将「苦」视为「乐」。当一个人看到现象生起和消逝的过程，其中是没有快乐或稳定的，一切都是不快乐和不稳定的，因此没有乐只有苦。然而，愚痴会使一个人将苦误解为乐。

同样地，所有听到的、嗅到的、尝到的、接触的或思惟到的[113]，只不过是名色法的不断生起和消逝。但愚痴会促使人们以为这是好的和快乐的，并推动人们内心执取这些现象。这种「执取」（集圣谛，samudaya sacca）会制造新的生命（轮回）。生命的熄灭便是「灭圣谛」（nirodha sacca）。愚痴会使人们不喜欢灭圣谛，因为这代表着最终的死亡，所以人们都不感兴趣。

愚痴使人不喜欢布施（dāna）、持戒（sīla）和禅修（bhāvanā），这些都是证得涅槃的因。这些被人们视为是艰巨的修行，毗婆舍那也是如此。这就是愚痴，存在错误的知见。七岳夜叉表示佛陀已经完全克服愚痴的一切方面，净除了愚痴和无明。

下面是雪山夜叉另一系列的提问：

‘‘Kacci vijjāya sampanno, (iti hemavato yakkho )

Kacci saṃsuddhacāraṇo;

Kaccissa āsavā khīṇā, kacci natthi punabbhavo’’.

(雪山夜叉问)『他是否具足诸明？是否所行清净？

是否诸漏已尽？是否不受后有？』[25]

（1）「七岳贤友，你的老师佛陀是否完全具备称为明（vijjā）的智慧？」

（2）「他是否具备称为行（cāraṇa）的道德行为？」

（3）「你的老师佛陀是否完全断尽所有漏（āsavā）？」[114]

（4）「他是否脱离了生命的轮回？」（即是说他已经没有再生？）

对于这些问题，七岳夜叉给予了系统的回答，佛陀是如何完全具备雪山夜叉所指的各种特质的。

如我们早前所提及，那位富人的女儿卡利在听到这两位天上的夜叉对话时，证得了「须陀洹道」。她成为须陀洹是因为她明了了佛陀的特质，并且喜悦地敬仰佛陀。当她在这样禅修的过程中，她看见了身心的无常、苦和无我。卡利的体证是十分微妙的。

七岳夜叉的回答会在下一讲说明，这部分到此完结。[115]

第三讲完

第四讲

雪山夜叉的疑问（五）

‘‘Vijjāya ceva sampanno, (iti sātāgiro yakkho)

Atho saṃsuddhacāraṇo;

Sabbassa āsavā khīṇā, natthi tassa punabbhavo’’.

(七岳夜叉答)『确实他具足众明，所行清净，

诸漏已尽，不受后有。』[26]

对于这四个问题，七岳夜叉说佛陀完全和彻底地具足一切的智慧，称为「明」。

「明」（vijjā）的意思是「特别的智」或「智慧」，这可以是三种或者八种。佛陀完全具备这些。

「此外，我们的老师佛陀，其德行是清净的，所有通往涅槃之行均备。」

「我们的老师佛陀，没有任何烦恼漏，即是欲漏（kāmāsava）、见漏（diṭṭhāsava）及无明漏（āvijjāsava）。」[27]

「我们的老师佛陀，不再受生；他脱离于生死轮回。」[116]

之所以七岳夜叉对雪山夜叉的四个问题，作出这么明确的答复，是因为他已曾听闻佛陀在《怄转法轮经》所宣示，他已圆满「道圣谛」（magga saccā），即八圣道。八圣道中的「正见」（sammā diṭṭhi）和「正思惟」（sammā saṅkappa）是与「慧」相关的道，即是所谓的「明」、特别的智及智通。「正语」、「正业」（sammā kammanta）和「正命」（sammā ājīva）是与「戒」相关的道，「正精进」（sammā vāyāma）、「正念」（sammā sati）及「正定」（sammā samādhi）则构成「定」相关的道（samādhi magga）。这些戒和定的道成就了所谓的行，或德行。

在《转法轮经》中，佛陀曾宣说证得「正等正觉」（Sammāsambuddha），是觉悟者，真正的佛陀，完全具备「明」和「行」（明行足）的智通。这是为什么七岳夜叉以深信念来作出回答。

另外，对于烦恼漏的确切回答，是因为佛陀在《转法轮经》中，宣说他已经彻底断除「集圣谛」（samudaya saccā）。连同先前证得「正等正觉」的宣示[117]，让七岳夜叉确信佛陀是真正的佛。

对于第四个问题有关佛陀不再受生，那是因为佛陀在《转法轮经》中宣示：「我于诸烦恼已舍。」意思是佛陀所舍断的烦恼是彻底的而不是短暂的，不是一阵子或者一段时间，是永远不再受侵扰的。佛陀补充说今生是他最后一生，未来不再受生（轮回）。

三明

有三种明（vijjā）及八种明。三种是指宿命智（pubbenivāsa-ñāṇa），天眼智（dibbacakkhu-ñāṇa）和漏尽智（āsavakkhaya-ñāṇa）。它们很多时候被简称为「pu、di、a」（音『普、弟、阿』）。

宿命智

这种智（ñāṇa）是指能够追忆观察前生的神通力。佛陀在缅历二月（公历约五月）的月圆初夜证得此智[118]，那一日是佛陀将成佛的一天。自此以后，他知悉有关前生并回忆它们。

天眼智

这种智是类似天眼的能力。这个比喻只是让人容易明白这个智的功能，实际上它远远超越天眼的能力。此智所见的是天眼也看不到的东西。拥有此智的人，可以遥见远处，越过许多由旬（yojana，一由旬约七英哩）并看见那里的众生的种种形色。这个智也可以看到肉眼所看不见的东西。可以穿墙、越过山丘及其他障碍物。它可以看到地狱、饿鬼及畜生界的众生。它可以看见整个人世间以及各类天界。

肉眼看不见森林、山及附近的树的守护神明。有的人会说没有所谓的神，因为这种众生不能被看见，[119]但说这话的人们不敢在据称有鬼神出没的树下或地方逗留。他们不敢冒犯这些鬼神。某些事物的守护灵及鬼神，有时候会示现他们的形态以吓唬人们。在《慈经》中有一宗个案，一些从精舍到森林安住的僧人，遇到鬼神以各种形式示现，尝试吓到他们。这些鬼神是那儿的树神来的。

有些个案是鬼道众生所作的吓唬。有次频婆裟罗王（Bimbisāra）在供养佛陀及僧众钵食之后返回王宫，那天晚上一群饿鬼在王宫的国王住处徘徊，并尝试吓唬国王。这些饿鬼众从前一尊佛迦叶佛（Kassapa Buddha）听闻得知，他们今世只要在国王供养钵食后分享其善行的功德，而他们又「随喜善哉」（sādhu）时，便可以获得饮食。他们之前都在佛陀所住的精舍附近等候赞叹善哉的机会，但国王忘记了要分享其功德，便返回王宫了。国王并不了解这些事情[120]，所以饿鬼众便到他的宫室，藉着吓唬他来提醒他。

当国王向佛陀述说此事的时候，佛陀告诉国王这些鬼众在九十二劫之前曾经是他的眷属，而之所以他们会徘徊在王宫吓唬他，是为了提醒他忘了把功德分享给一切众生。因此国王在翌日再次供养佛陀和僧众钵食，并分享他的功德给一切众生。那些鬼道众生赞叹善哉后，获得天界的饮食。[28]因此有各类型的闹鬼及吓唬人的事，一类依附于物体的鬼众，亦算属于某类神明的鬼道众生，可以造作恐怖及吓唬人的事。这些鬼神用肉眼看不到，但天眼智通则可以。

能见饿鬼的天眼

在佛陀的时代，一日目犍连尊者（Moggallāna）和勒叉那尊者（Lakkhaṇa）从灵鹫山（Gijjhakuta）下来接受钵食，途中他们看到了不同类型的饿鬼。有的饿鬼只有骷髅，有的只有肉，有的身体着火。[121]鹰、乌鸦、刀剑不断反复噉食和攻击那些只有骷髅或肉的鬼众，他们在空中因痛苦大声叫喊及奔走。[29]

目犍连尊者见到这些现象后微笑，思惟自身已经从这种苦中得脱。勒叉那尊者询问目犍连尊者为何微笑，尊者说请在钵食后才问他。在饮食过后，勒叉那尊者在佛陀面前，询问目犍连尊者的微笑因缘，尊者回应说那是因为他看到鬼道众生各异的形象。佛陀说：「我的弟子众已经获得智眼，所以能够看到肉眼所不能见的鬼众。我也曾在晚上看到他们，那时我将要证得佛果，坐在菩提树下的无能胜座（aparājita）上。我因为怜悯那些会因为疑惑这些事而犯恶业的人，所以没有讲关于这些鬼众的佛法。那个奇怪的鬼过去是王舍城的一个屠夫[122]，他曾堕落地狱受了数以百千年的苦果，之后才成为现在的鬼形态，以偿还其恶业的余债。目犍连所说看到奇怪的鬼道众生是对的。」

佛陀继续描述了二十多类的鬼道众生，有的鬼众受着剑、矛、箭和针等飞入和刺穿他们的身体。有的则有不同大小的铁块坠落击中他们的身体，因为受着这些极端痛苦，他们四处奔走，大喊大叫。住在那一区的人类都没有看到他们。勒叉那尊者由于没有天眼智，所以也看不见。这些可怜的众生不但在灵鹫山可以发现，就是在其他地方，那些他们前生曾经造作恶业的地方，都可以遇到。只有具备智通能够看见他们，一般肉眼是看不到的。

天眼智通不单只能够看到鬼道的众生，还有其他各类在地狱、欲天界、梵天的众生。[123]阿耨律陀尊者（Anuruddha）能够以其天眼观见大千世界中的一切，而佛陀则能够观见无尽的世界。佛陀在缅历二月的月圆中夜，将要证得佛果前证得此智通。

漏尽智

这个智是净除一切欲求和其他烦恼的能力。这是指四种圣道智：须陀洹道智，斯陀含道智、阿那含道智和阿罗汉道智。在这四种智中：须陀洹道智断除邪见（diṭṭhi），斯陀含道智断除粗的欲贪和瞋恨，阿那含道智断除微细的欲贪及瞋恨，阿罗汉道智断除余下的贪（色界、无色界贪）等烦恼。因此，这四种道智被统称为「漏尽智」，然而由于只有阿罗汉道智才能断尽一切烦恼，漏尽智相当于阿罗汉道智。它是佛陀在缅历二月的月圆后夜所证得的。[124]

这个智是佛陀在修习「缘起」（paṭiccasamuppāda）后证得，是当日的后夜分，他从出入息的定境，转向观察五取蕴的生灭，这是在随观生灭。即是现在我们的禅修者所修习的，观照眼、听、知等等。但与佛陀的修法不同的是，佛陀进入了各个禅那，并同时观察身体内外现象的生灭，其中并没有任何遗漏，这是重要的差别。观察的过程则是一样的。[30]

佛陀从这里进而修习毗婆舍那，并顺着各观智证得圣道智。当他证得阿罗汉圣道智时，他体证到涅槃，证得一切知智（sabbaññutā-ñāṇa）而成佛，以及具备各种佛陀持有的德行。因此佛陀在《转法轮经》中宣说已证得「正等正觉」。[125]这是为什么七岳夜叉说佛陀证得三明，简称「pu、di、a」。

八明

三明已经被讲解了，现在再加上五个简称「vi、ma、id、ce、di」（音『维、玛、依、策、迪』）而成为八明，这分别是毗婆舍那智（内观智，vipassanā-ñāṇa）、意所成神变智（manomayiddhi-ñāṇa）、神变智（iddhividha-ñāṇa）、他心智（cetopariya-ñāṇa）及天耳智（dibbasota-ñāṇa）。

毗婆舍那智

毗婆舍那智（内观智）是透过观察名色法的无常、苦、无我来证得的，它不能透过简单的观察证取，需要深入地观照现象出现的活动并且没有遗漏。因此需要在所有看、听、嗅、尝等的活动出现时观察，不能遗失任何单一的活动。刚开始时，一个人应当观察某类活动，在《大念住经》里面提到[126]：「gacchantova gacchāmi’ ti, pajānāti」，意思是「行走时，知道我在行走」。佛陀在这里的意思是一个人应该观察行走时「风大」（vāyodhātu）的活动。他也说：「坐时，知道我在坐」。

当你把注意力留意着坐的活动时，你会观察到由坐这个行为所出现的身心现象。当你观察弯曲、伸展或移动等行为的出现也如此。我曾经教导你们坐禅时观照腹部起伏的简单练习。《大念住经》对于观察身体的各类活动作了全面的指导，我所教导的坐禅观照腹部起伏，是按照其内容作出的。

如果在观照腹部起伏的过程中，观照存在间隙，你可以观照坐的姿势，起、伏、坐、起、伏、坐。这样地填补间隙，就可以全面地作身体的观照。[127]这就是「身念住」（kāyānupassanā）。在坐的过程中，如果你感到身体中的紧绷、热、或痛，你应该观照这些感受（vedanā）。这就是「受念住」（vedanānupassanā）。如果一个想法生起，你应该标记它，这就是「心念住」（cittānupassanā）。然后如实地观察见到、听到等过程就只是一连串的现象，这就是「法念住」（dhammānupassanā）。总结而言，你的禅修便圆满了四念住。

现在，当你的修行包含了四念住，你的心将不会到处游走而完全专注，并在现象出现的时候毫无遗漏地观照它们。其中只会有专注的观照。因此心被净化了，达至「心清净」（cittā visuddhi）。在这种心的状态，被观照的对象及观照的心，会分别变得清晰。当你观照腹部胀起，胀起的现象与知道胀起的心是分开的。同样在腹部收缩下降时，以及肢体弯曲、伸展等等也如此。因此，对象和观照的心变得独立开来[128]，即是说被知道的身体活动及知道的心，是两个独立现象。这样，禅修者便分辨到「名法」（心，nāma）与「色法」（身，rūpa），这阶段的内观智称为「名色分别智」（nāmarūpa-pariccheda-ñāṇa），是内观禅修的重要基础。没有获得这个智的话，以后其他内观智是无法证得的。

继续着修行，禅修者将会分辨到身心活动的因果关系，譬如移动的出现，是因为想移动；知道出现，是因为有感知的对象出现；看见发生，是因为被看的对象出现等等。禅修者会明白这些存在于身心现象之间的因果关系，这种内观智便是「缘摄受智」（paccayapariggahañāṇa），即看见因果关系的内观智。

当禅修者继续修习，他标记现象和感受的生起和消失。譬如说，当痛发生，禅修者标记痛为「痛、痛」，直到痛消失。就这样，他标记着整个过程的开始到结束。[129]这种持续对各类现象的标记，会达至对「无常」以及「苦」和「无我」的观察。这连串的体悟便构成了内观智。

当禅修者继续修习，他的觉知力变得更敏锐和快捷，这个内观智，一般禅修者都可以证得。在佛陀而言，由于他已证得禅定和心清净，达到这内观智是十分容易的。

意所成神变智及神变智

意所成神变智（Manomayiddhi-ñāṇa）及神变智（iddhividha-ñāṇa）都是属于神变的智。「意所成神变智」是变化出自己的身形，而「神变智」是变化各类事物，随个人的意欲变现，后者的范围比较广。天可以变成地，在空中变现一条泥路然后在上面行走。也可以将自身变得柔软如棉，可以随风飘荡。土地可以变成水或一条坑道，然后让人跳进去。另外也可以隐身，或变化任何东西[130]。这种神变力称为「神变智」，是依第四禅而证取的「神通智」（abhiññaṇa）。

他心智

他心智（cetopariya-ñāṇa）也是依四禅而证取，具备此智的人可以知晓别人的想法，并知道过去、未来七日曾发生或将会发生的想法。别人的当下想法对他而言均表露无遗，与这种人生活可能让人困扰，但是与其同住，可以检查自身所作的恶行。以下是拥有这种智的老妇人——玛蒂迦玛妲的故事。

玛蒂迦玛妲──证得神通的女居士

有一次，佛陀在舍卫城（Sāvatthī）衹园精舍的时候，六十名僧人来寻求他的禅修指导，并希望找到适合的地方禅修。他们来到一个名为玛蒂迦的村落[131]，村长的妈妈玛蒂迦玛妲请他们在村里雨安居，并为他们建一些居所可以安顿。

那些僧人聚集在一起并相互警戒：「我们不应粗疏及不谨慎。」并说：「八大地狱犹如敞开的房子，我们从佛得到禅修的指导，便应该依教而行，独处及不共住。」因此他们独住并开始禅修。

一日，玛蒂迦玛妲因为不理解比丘们的行为，所以便问：「你们吵架了吗？」那些比丘说：「没有。」然后当被问及为什么他们不如常地集合，并前往她家受饮食供养，他们表示正在修习「沙门法」（出家人的责任，samaṇadhamma）[132]，所以分开居住。他们在分开的地方，修习「沙门法」以助证得「定」和「智」。

玛蒂迦玛妲从没有听过「沙门法」，并询问那些比丘这是什么。那些僧人说，那是对各个身分的臆想，并观察它们的腐化与散坏。她继续问道，这种法是特别给僧人的还是也可以给一般在家人修习，他们表示这可以给任何人修习。玛蒂迦玛妲于是请教他们禅修的方法，那些僧人用了不到一两个小时，便把那些指导说明了。在现代，有的人说，禅修必需要在一个人学了「阿毗达摩」（论典，Abhidhamma）后才能够修习，事实上这是劝退人们学习禅修。

玛蒂迦玛妲回到家中并开始禅修。我们不晓得她用了多少天证得阿那含的道智与果智，但她较那些僧人更早证得这果位。当她证得阿那含道智之后，她拥有「四无碍解智」（paṭisambhidā-ñāṇa），因而证得「神通智」。[133]她作了观察并发现那些僧人并没有证得任何禅定，甚至没有内观智。这是因为没有足够的营养。因此她把有营养的食物送给那些僧人，由于得到适当的饮食，他们更努力地禅修并在雨安居期间证得阿罗汉果。从这宗个案，我们应该注意到食物在禅修中是一个重要的元素。

在安居结束之后，六十位比丘前往衹园精舍礼敬佛陀，并在佛前赞叹玛蒂迦玛妲，说这位老夫人明了他们的心，满足他们的愿，让他们能够有耐力投入修行，获得定与慧。一位比丘在听到这个消息之后，也希望到那村落禅修，于是请佛陀教导禅修的业处，并前往该村落的精舍。

当抵达该处之后，他思惟着：「这位老夫人据称懂得他人的心念，我经过今日的旅途甚为疲累[134]，没气力打扫精舍，希望她能够派人到精舍打扫。」玛蒂迦玛妲知道比丘的心念，并派了一位男士打扫精舍。然后，那位比丘因为口渴，于是希望可以有人送他一些糖浆。随后糖浆便送到了。第二天早上，他希望食肉粒沙律和米粥，后来亦遂愿。

后来，他希望见到这位老夫人，老夫人知道他的心意，带同食物前往精舍看望他。在受食后，僧人问老夫人是否就是玛蒂迦玛妲。她回答说是，并问僧人为何询问关于她的事。僧人说因为他发现老夫人知晓他的每一个意愿。老夫人说很多僧人具备这种能耐。僧人说他想知道老夫人是否知道其他人在想什么。老夫人说具备这种能力的人都可以做得到。她的回应是一种间接的承认。这是每位圣者的态度。[135]圣者没有骄傲，他们不会想表现自己的真正能力。当被直接问及的时候，他们通常会给予间接的回复。

当这位僧人知道老夫人真的具有透视他人想法的能力时，他感到很难再住在她所捐赠的精舍里面。他想自己只是一介凡夫，可能会享受某些邪思及欲求，当老夫人知道他的想法和欲求时，他会被抓到、谴责和羞辱。所以他说要离开精舍，并真的走了。老夫人问他到哪里去，他说回到其导师佛陀那儿。老夫人请他继续留在精舍，但僧人不受劝，他真的怕了老夫人。

当佛陀问他为什么回来，他说害怕住在精舍，因为玛蒂迦玛妲知道他每一个心念，他既然是凡夫，她最终一定会抓到他在想一些不善的念头[136]。佛陀于是思惟着哪里才适合这位比丘，并确定那个精舍是最适合的，因为他习惯地享受众多不同想法和欲求。老夫人的存在，可以自然地遏止他的胡思乱想，这位僧人会感到受约束而修习禅定。

偶尔地，某些禅修者的确需要一位懂得他们心念的禅修老师，当他们被要求观照身心现象和努力修习，他们无法自拔地放纵于妄想及欲求，有些更浪费时间与其他人聊天。当禅修老师对他们作出质问，他们的行为便会被揭露，如果加上彻底的调查，他们就不敢胡思乱想及想要这样那样。

对于这位僧人，老夫人的存在可以监察他的想法，这是最适合他的地方。因此，佛陀要求他返回那个他离开的精舍，他告诉这位僧人只需要控制他的心，并说如果他可以标记他每一个心念，那么是没有什么值得害怕的。佛陀说：

Dunniggahassa lahuno, yatthakāmanipātino;

Cittassa damatho sādhu, cittaṃ dantaṃ sukhāvahaṃ.

此心随欲转。轻躁难捉摸。善哉心调伏。心调得安乐。[31]

心是难以调御的[137]，心是轻浮跑动及随感觉而走的，如果这个心能够被调伏和制约，这是甚善的。被调伏和制约的心，能够达至安乐。

心的确是难以控制的，如果被要求不要想某些事情，心仍会到处攀附这些事情。它不能够被打倒及责罚，是真的难以调伏。心是轻浮的，在禅修刚开始的时候，心会随着各类想法和欲求而走。跟物质不同，心不可以阻挡或禁闭。虽然身体在禅修的房子里面，心却可以走出外面，想到哪儿就到哪儿。能够调伏心是非常好的，被调伏的心会获得安乐。

人们想获得快乐，没有人会想不快乐的。最好的让人快乐的方法，是调伏这个狂野及不受控制的心和制约它。调伏心的方法，是透过「如理作意」（yoniso manasikāra）。当心被调伏，安乐便自然呈现。[138]

如果一个人能够持受「三皈依」（皈命佛、法、僧三宝）并调伏心，他将会获得人界、欲界天的快乐。不然，他将无法获得快乐，并会堕落在恶道中。如果一个人在皈命三宝之外，能够持守五戒，心会进一步被调伏和制约。如果全部五戒都能够正当地守好，这很好。此外如果加上「布施、持戒和禅修」（dāna，

sīla，bhāvanā），这更加好。「禅修」可以做得更多。「禅修」分两种，修习「止禅」（samatha bhāvanā）可以获得色界及无色界的悦乐，而修习「观禅」（vipassanā bhāvanā）可以最终让人证得涅槃之（寂灭）乐。

对初学者而言，要标记快速变化的现象是不容易的。他们需要坚持标记，直到生起及灭去的过程清楚被见。心是难以被调伏的[139]，这个你们都知道。它轻浮及难以捕捉和驯服。要描述心的不稳定性，我造了另一个偈：

此心随欲转。轻躁难捉摸。

当观照标记，此躁动心行。

若心得调伏，即得获安乐。

这个不被驯服的心，会随意从一个想法跳到另一个想法。散乱和无聊的想法，在那些不懂标记心的活动的人心中时常出现，让他们全然在幻想的笼罩中。因此，无关重要的妄想及欲求不断催生，有的想法和欲求，甚至会让这些人鲁莽地作出一些行为和暴力。这些罪恶的行为会带来无尽的苦，这些妄想和欲求都在推动人至地狱或恶道之中。

在巴利文有句话：「cittena nīyate loko」，意思是「心引导世间」。换言之，心引导一个人到不同的世间，如果是善的心，它会引导人前往快乐的世间，如果是恶的心，它会引导人前往不乐的世间。因此[140]，我们的工作便是调伏这个心，让它可以带我们前往较高的世间。

之所以禅修练习一开始标记腹部的起伏现象，是为了抓住这个浮躁的心，让它可以远离不善的贪求。如果这些控制心的努力，能够透过反复标记心的现象来持续，那么心将会变得调柔。当禅修者达至「行舍智」（saṅkhārupekkhā-ñāṇa），心会变得相当平伏和调柔。这般平伏和调柔的心，最终将引导人达至终极的内观智，证得阿罗汉的「道智」和「果智」。

现在我们回到那位证得圣果的老夫人那儿，她在定中看到那位僧人在返回的途中，并准备好食物在他到来的时候供养。这位僧人恢复了禅修，并在数天之内证得阿罗汉的果位。我想说明的是，除了佛陀之外，还有像玛蒂迦玛妲那样的人，拥有「他心智」，透穿别人想法的能力。另外，我希望说明的是，当一个人除去欲求和不善的想法，便能证得最高的内观智。[141]

在证得他心通者前不敢无礼

确实如此，靠近一位能够知晓别人心念的人，会让人们不感放纵于任何不善念。一九三一年，在我第八年戒腊的时候，我到了一个墓园中居住，那时候还没有学习禅修，正想找一位禅修的老师，那是在缅甸南部直通镇东温（Donwun）铁路站瑞洋票山丘（Shweyaungpya Hill），找到了大德长老安盖大师（Sayadaw U On Gaing）的寺院，他是一位专修苦行的大师，并在墓园中禅修，在那儿度过许多个晚上。他会前往不同的墓园，并在邻近的村庄接受钵食。

当我抵达大师的寺院时，我与他的弟子一起跟随他前往一个墓园。此前不久，有一些村民觐见大师，请求他到那个墓园，帮忙看守一个新埋葬死者的坟墓。这是一名十五岁自杀的年轻少女的坟墓。之所以村民作出这个请求，是因为希望大师在看守墓园的时候，能够防止一些巫师们挖掘坟墓[142]。这些巫师们通常会割下自杀者尸体的前臂骨，并用于修练巫术。

大师与众弟子和我，接受了邀请并到了那个埋葬了那少女的墓园。我们在日落前到了墓园，全部共八人，在墓园各处铺放了席子，并在适合的地方摆放了一些水壶供饮用。当我们选择坐处的时候，我选择了那个自杀少女坟墓最近的位置而坐。我大概离她的埋葬地只有不到一米，当时其他比丘都比较有经验，而我没有。那是我第一次在墓园里面，所以觉得有些不安。我不能够与其他人换位置因为我是戒腊最资深的。有的人在诵慈经，有的躺下睡觉，而我没有躺下，也不想这样做，因此只管坐着。我记得在《清净道论》（Visuddhimagga）中，食人夜叉时常会占据坟墓并在尸体附近安坐，所以只管坐着，如是我坐了四个晚上。

当我这么坐的时候，我必须要控制想法[143]，因为如果墓园的神明及那些食人夜叉在尸体的附近，他们可能会知悉我的想法并吓唬我。所以当时我制约着想法的生起。从那次的经验我可以推断，那位在玛蒂迦玛妲身边的比丘，必须要制伏心，并保持清净。因此才会如此快地证得阿罗汉果。

天耳智

到了「八明」中的最后一明，类似「天眼智」可以看到无论远近及形状的所有对象，「天耳智」是可以听到无论远近及大小声量的一切声音。不只是人界的声音，还有天界或梵天界的声音，拥有天耳智的都可以听到。其它世界的也可以。

因此，七岳夜叉告诉雪山夜叉，佛陀圆满具备「三明」及「八明」，这些高尚的心理能力。七岳说：「的确，我们的老师佛陀，具备『行』，清净和超脱的德行。」[144]

十五行

七岳夜叉回答雪山夜叉所问及的佛陀所具备的「行」有十五种，内容如下：

（1）别解脱防护戒（pāṭimokkha saṃvara sīla，又名「戒律仪」）：这个词汇的意思是遵守这戒律的人，将能够被它所保护。此戒会保护遵守它的人于现世及来世的轮回中不遇诸祸。对在家人而言，别解脱防护戒是「五戒」，对出家比丘而言，二百二十七条戒（细说则有九千俱胝戒）便是「别解脱防护戒」。如果一个人持守这些戒律，他便能够远离诽谤或轻视，以及不受王法之所责罚。在轮回中，他也可以不堕地狱乃至四恶趣。这种防护性的戒律称为「别解脱防护戒」。

（2）防护诸根之门（indriya saṃvara sīla，又名「根律仪」）：此戒律是防护一个人在看、听、嗅、尝等（根门）的过程中，备受嫉妒、贪、爱欲、恶意、沮丧及瞋恨之所侵扰。这种戒律只能够在一个人进行某类禅修的时候遵守，在其他情况下，只能够守得一部分。[145]

（3）于食知量（bhojane mattaññutā）：这是在一个人进食、接受钵食、或使用日常用品的时候所需要的省察。当一个人进食时，他必须注意佛陀所教导：「不应于好食增心贪着，于恶食减心厌弃，平等舍苦乐，是所应当作。」

若进食时，不是为了侨逸、也不为陶醉、打扮、装饰。仅仅是为了这个身体可以相续维持、以防止饥饿的伤害，远离饥饿带来的苦受及健康的侵损。一个人需要有健康的体魄，以实践佛陀对人们的嘱咐，严持戒律。

同样地，在穿僧衣的时候，那仅是为了御寒和保暖、防止蚊、蝇、蛇、蝎等之所侵扰。因此，在衣食上，均应省察所用之目的。这便是「于食知量」。

（4）警寤策励（jāgariyānuyoga）：jāgariya的意思是「要警觉」，而anuyoga的意思是「要努力」。这是指减省睡眠的时间，让身心保持清醒。[146]当然，这是为了禅修而做的。若是为了做其他事情，这样目的便不能达到。曾经有一次，一位比丘告诉我说，他需要尽量多睡觉，因为当他清醒的时候，心会沉醉于许多不善的想法中。他说得是有点道理，如果一个人在清醒的时候都住在邪思里头，这样是会增长恶业的。如果一个人在睡眠中，他是比较少机会住在邪思上，这是有些理据的。

不过，这里所指的「行」，是指一个人必须要勤于禅修，佛陀教导人们只要透过整天的往来行禅及坐禅，便能够远离于那些妨碍善法培养的念头，让心可以保持清净。所以，人们应该遵从这个教导，透过行禅和坐禅，将心净化，远离贪、爱欲及其他不善的渴求。当然，在行禅及坐禅中，还有站立，这个身体行为是应该包括在内的。在四威仪（行住坐卧）中，还剩下「卧」没有规范说明。[147]一个人应该整天透过行、坐及有时候站，来保持身体的警觉，一直到晚上十点。然后可以躺下，睡四小时以维持身体的健康。但在躺下后睡着前，他应该保持禅修。然后凌晨两点起床，再次禅修。每日六时中[32]，只应该用一时（即四小时）来睡觉，其余五时应清醒并勤于禅修。这就是所谓「警寤策励」。

（5～8）这是指「四色界禅」（rūpa jhānas），不过可以把「无色界禅」（arūpa jhāna）包括在第四禅里面。

（9～10）这是指「信」（saddhā）和「精进」（vīrya），这两者没有需要详述。他们也包括在这些「行」里面。

（11～15）然后是「念」（sati）、「慧」（paññā）、「惭」（hirī）、「愧」（ottappa）及「多闻」（bahusacca）。

「多闻」在这里的意思是指一个人应当听闻及忆持佛陀的教诲。忆持那个教法，取得佛法知识是属于「听」，又称为「教理之闻」（āgama-suta）。透过实际修行，分辨和体证实相是属于「见」，又称为「证悟之闻」（adhigama-suta）[148]。这两者加起来便成「多闻」。那么一般的知识应该懂得多少？对一个普通信徒来说，最少懂得一四句偈（gātha）便足够。那些要教导别人的人，则应该深入学习很多佛理。

不过，这里出现一个问题：「在佛陀的情况，他没有机会从其他圆满『闻』和『见』的人学习，那又怎么算？」答案是，佛陀已彻底具备「见」，他已知所有一切，并无需向他人学习。这如同一个人，不需要从别人了知自己家中的事物，因为他很清楚家中的一事一物。佛陀知晓一切法亦如是，他的智慧是圆满及无上的。七岳夜叉强调，他的老师佛陀是圆满具足「三明」、「八明」及「十五行」的。

如我早前所说，那位年轻的少女卡利，在家中听到两位天界的夜叉神在对话。由于这些话语是从天上传下来的，她知道说话的声音必定来自天神，于是乎很注意地听。卡利是赋有波罗蜜的[149]，因此她才听到一般人无法听到的天神之间的对话。而且她能够明白他们的话，并对佛陀生起敬信。

明行足者最尊贵

印度存在着一种「种姓制度」，将人类分为不同的等级，「婆罗门」（Brāhmaṇa）及「剎帝利」（Khattiya）被视为高尚和贵族，高于「吠舍」（Vessa）及「首陀罗」（Sudda）这些平民。另外还有一些族姓，「侨尸迦」（Kosiya）和「婆罗堕阇」（Bhāradvāja）族被视为低于「乔达摩」（Gotama）及「目犍连」（Moggallāna）族。然后一般人都会避免接触乞丐、拾荒者等等一类称为贱民的「旃陀罗」种（caṇḍāla）。这些旃陀罗种人，需要居住在自己的村落，远离城市。当他们进入城市的时候，他们要以木棍敲打地面，让那些高级种姓的人避开与他们有身体接触。

在旃陀罗种人摩登伽（Mātaṅga）的故事中，一位名叫提陀曼伽利佳（Diṭṭhamaṅgalikā）的长者女儿，碰巧遇上乞丐摩登伽，于是说这是不祥之兆。这类对种姓的看法，在当其时十分流行，在今日的印度仍然存在。[150]

这里讲一个听来的故事，是已故仰光巴汉区的费卢温大师（Veluvun）的亲身经历。在缅甸的英治时期，当大师前往印度及斯里兰卡朝圣的时候，他接受了一位印度富人的接待，被安排住在一个客房中。那位富人跟他说：「您其实可以住在我家中，但我们不能够住在您曾逗留的地方，所以我们会安排一个特别的地方给您。另外也会给您一个特别的浴间，因为我们不能使用您用过的浴间。」

这是只会给予来自缅甸的人的特别待遇。在他们的国家，一个来自低下种姓的人，是不能够进入属于高级种姓的人所礼拜的寺院的。按照他们的信仰，一个人生于低级种姓的家庭，就不能够改善他的社会地位，而一个生于高级种姓家庭的人，无论曾做过多少不良行为，都仍然是高人一等及尊贵的。这种信仰在他们的圣典中有记载，在佛经中也有提及。

斯里兰卡也有种姓的分级，但情况并不那么严重。在那儿，一位出身高级种姓家庭的出家僧人[151]，不会向来自低下种姓的僧人行礼；而那位低下种姓的僧人对高级种姓的在家人，也会自觉卑微。在缅甸，这些阶级分别是不存在的。

在印度的世俗人而言，剎帝利种，或称为管治者的阶级，地位是最高的。这个种姓的人不能够与种姓外的其他阶级的人通婚，因此他们说其阶级是「清净」的。这个阶级的人强悍和忠于其种姓和国家。他们是权力的拥有者。所以在种姓制度里面，他们被视为最尊贵的，如此，也被视为拥有「明」和「行」的人。只有具备这些特质的人，才是人天中最尊贵的。

在世俗的角度看，剎帝利种姓被视为最尊贵；但是从修行的角度来说，拥有真正「明」和「行」的人才是最尊贵的。佛陀对娑婆世界主梵天王（Sahampati Brahmā）的说明支持这一点。高级种姓的人，他的尊贵性质只是随其生存而在，当他死后，他没有任何东西可以依靠。但一位具备「明」和「行」的人，其尊贵是永恒的，越高的德行，越显出他的尊贵。[152]

人们对于那些能够飞天遁地、能够知晓别人内心或见到别人来世的人，都会很崇拜。对于那些具备「闻」和「见」的人，也会很敬仰。其实这些能力，某些定力强的禅修者都可以得到。

这里分享一个个案，有一位妇人住在仰光帕克库区的一个岛上，她按照我们的指导禅修，据说证得「闻」和「见」的能力。有一天，她的妹妹有珠宝不见了，便向她询问丢在哪里了。这位妇人于是进入禅定，并在心眼中看见是妹妹家里的仆人偷走了，并藏在其家中厨房的阁楼。她妹妹于是带同警察到仆人的家中搜寻，果然在所指的位置找到失物。那些在场的警员也感到惊讶。

这是现代有关这类能力的一个例子，类似的个案也不少。如果展示「通智」的力量，人们便会很敬仰。[153]在这些「通智」之中，最重要的是「内观智」和「漏尽智」。如果一个人证得「内观智」，他便可以成为「小须陀洹」（cūla sotāpanna）；如果他证得「漏尽智」，他将彻底成为一位「须陀洹」圣者，脱离于堕落四恶趣的危险。最多再过七世，他必定能够脱离忧苦，在期间证得阿罗汉果，证得究竟涅槃。如果证得更高的「智」，他肯定可以取证高于「须陀洹」的果位。

那些在世间善趣中的众生，人、欲界天人及梵天人，都具备「行」和「戒」的特质。像大家现在一样听经闻法的人们，都拥有已证得道果智的圣者们所具备的「行」。不过，具备「明」和「行」两者，才会让人变得尊贵。[154]

在此的禅修者也有这些特质

那些在这里禅修的人们，首先，也具备「内观智」的特质。而那些证得道、果智的，当然也具备「漏尽智」。至于首五个「行」，禅修者具备「戒律仪」、控制着身心（根律仪），而且保持警觉。因此，在这个禅修中心的人们，可以获得符合佛陀教法的「明」和「行」的特质，变得尊贵。这是十分让人满意的。

就佛陀而言，他彻底具备所有「明」和「行」的特质。我们已经圆满讲解了佛陀的特质——明行足。

须巴布达的故事

在这里讲一个故事给大家参考，很久以前有一个穷人叫须巴布达（Suppabuddha），他是佛陀时代的人，他在小时候便被双亲所弃，成为一位乞丐，而且患了麻疯病。无家可归的他，只可以在路边栖宿[155]。因为病苦，所以整晚他都会呻吟着，吵到别人的睡眠。因为他被人给予了须巴布达的名字，意思是「唤醒睡眠者之人」。

有一日，在行乞期间，他看到一大群人聚集。他想或许可以从这些人中得到好的施予，所以走近人群，发现原来是佛陀说法的集会。他想听闻佛法，于是乖乖地坐在人群的边缘。佛陀以天眼看见，这天须巴布达将会见到法的光芒。于是佛陀讲说布施和持戒，教诫人们要远离杀生、偷盗等行为。须巴布达于是决定持守这些戒律，因此具备了戒行。当佛陀讲到四圣谛，须巴布达思惟它们，后来便证得须陀洹果。

在说法的集会结束之后，须巴布达随着与会群众四散而离开。后来不久，他回去找佛陀。在途中，欲界天天王希望测试须巴布达的正直心。于是天王问他：「须巴布达[156]，你是一位非常穷困的人，而且有麻疯病，如果你听从我，我会给你财富和让你健康。」须巴布达回答说：「你是谁？你的指示是什么？」天王说：「我是诸天之主，刚才说法的乔达摩并不是真的佛陀。他的弟子们也不是真的比丘。你应该要说：『我不皈依佛、我不皈依法、我不皈依僧』。」

须巴布达说：「作为天王，你实在无礼。你不应该向我说话。你为什么说我很穷及没有皈依？我现在是佛陀真正的儿子。我并不穷。现在我很富有及尊贵，因为我完全具备佛陀所讲的七圣财，『信』（saddhā）、『戒』（sīla）、『惭』（hirī）、『愧』（ottappa）、『闻』（suta）、『施』（cāga）及『慧』（paññā）。你不配与我谈话。」然后把天王赶走。

须巴布达去见佛陀，并报告他对法的体悟。这就跟现在的禅修者，在禅修营期间很热切地向指导老师报告其体验差不多。在须巴布达向佛陀报告所证之后[157]，他便离开了。由于业力所牵引，他在离开佛陀精舍的途中，被牛撞死。之后他成为忉利天的天人，在那儿，他享有比其他天人们更殊胜的力量，因为他们所造作的善业在佛陀教法之外。

那些天人感到不满，为什么须巴布达在人间时低贱如此，死后却拥有高于他们的地位。天王于是向他们解释，为何须巴布达获得更高的地位。天王说那是因为在人间的时候，须巴布达具备了七圣财，因而在成为天人的时候，他靠着从前的善业功德，获得了这些利益。

这个故事说明了，即使一个人在世俗社会地位很低微，但是精神道德高尚，远比其他人高级。须巴布达只是在死前数个小时获得七圣财，但他已经具备了「明」和「行」的特质。之所以他为人时患麻疯病[158]，那是因为他的过去世曾经骂过一位患麻疯病的辟支佛。另外他之所以被牛撞死，是因为他某一世曾经劫杀一名妓女。佛陀用这个个案，劝告大众要避免造恶业，正如一个人走路时会避免障碍物及地陷的位置一般。我们的禅修者，应当从这个故事中学习因果，避免造作恶业。

雪山夜叉问：「你的老师佛陀是否远离贪欲？是否没有来生？」七岳夜叉回答：「我的老师佛陀远离贪欲，没有来生。」

这里我们重温他们的问答，重点是贪欲的断除及轮回的止息。如果一个人没有完全净除贪及欲，即使他可能具备一些「明行」，他仍会有来生，并受着生、老、病等各种忧苦。只有再没有来生，他才可能彻底除去一切忧苦。这两点至为重要。[159]

女居士卡利

回到卡利，我们提到这位年轻的女人听到两位天界的夜叉对话，在听见佛陀的特质时身心愉悦。当她沉醉在喜悦中的时候，她继而禅修并很快证得须陀洹道智与果智，成为初果圣者。后来她诞下一位孩子，其为后来的首楼那亿耳长老（Soṇakuṭikaṇṇa）。卡利是第一位证得初果的女性。她是因为听到佛陀的特质，对佛生起敬信而证得果位的。她后来从佛获得「第一」（etadagga）的印记。

雪山夜叉也变得对佛陀的德行感到有信心，并渴望礼敬佛陀。于是他对七岳夜叉说：「佛陀的心彻底清净，他的身心远离过失，佛陀具足明行，我尊敬他。」

我们这一讲到此为止。下一讲我们将会提到更多关于礼敬的部分。希望大家能够努力修行获取明行的特质，好好地用功直到证得涅槃的解脱境界。[160]

第四讲完

第五讲

‘‘Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, dhammato naṃ pasaṃsati’’.

‘‘Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, dhammato anumodasi’’.

(七岳夜叉)『牟尼经由身和语的正业，具足(完善的)心志，

他具足诸明与戒行，你应如法赞美他。』

(七岳夜叉)『牟尼经由身和语的正业，具足(完善的)心志，

他具足诸明与戒行，你应如法随喜他。』[33]

雪山夜叉对于七岳夜叉回答指佛陀具足「明」和「行」的德行，感到十分之欣悦。因此他说：「贤友七岳，你所赞叹的佛陀内心真纯净，他清净无犯于不与取，全无妄语及恶口。佛陀拥有一切明行的德行。我的贤友，你已真诚地赞叹了佛陀。」为随喜七岳夜叉对佛陀所作的赞叹，雪山夜叉说：「善哉！善哉！善哉！」

‘‘Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, handa passāma gotamaṃ.

(七岳夜叉)『牟尼经由身和语的正业，具足(完善的)心志，

他具足诸明与戒行，让我们去见乔达摩吧！』[34]

对于雪山夜叉能够以信心接受他对佛陀的赞美，七岳夜叉感到庆喜。然后邀请雪山夜叉与他一起亲近和礼敬佛陀。雪山夜叉欣然接受这邀请。

‘‘Eṇijaṅghaṃ kisaṃ vīraṃ [dhīraṃ (syā.)], appāhāraṃ alolupaṃ;

Muniṃ vanasmiṃ jhāyantaṃ, ehi passāma gotamaṃ.

(雪山夜叉)『他有像鹿王一样纤细的脚，大雄取用很少的食物，

无贪嗜，牟尼在林中禅修。来，让我们去见乔达摩吧！』[35]

他说：「贤友七岳，我们一同去礼敬佛陀吧，他有像森林的鹿那样光滑的腿，纤瘦的身形，富有勇气和勤奋[161]，远离欲望和困惑，取用很少食物，常常在如优楼频螺林（Uruvela）的森林中进入禅定，这就是乔达摩氏的佛陀。」之后，他面向众天神，并邀请他们跟着七岳夜叉和他一同前往。

当雪山夜叉说佛陀有像森林的鹿那样光滑的腿，他的意思是佛陀的腿肚没有肿块、很平滑。当他说佛陀瘦，那是因为佛陀作了六年苦行，两个月前才舍弃。在苦行期间，他还未成佛，还是一位菩萨，是消瘦的。他不可能在两个月左右恢复正常体重。一般而言，根据经典记载，所有的佛陀，乔达摩以及他之前的佛，都从不笨重。有关佛陀进食很少食物这点，根据经典，佛陀的习惯是「日中一食」。在需要展开旅程的时候他才会进食多一点。[162]

‘‘Sīhaṃvekacaraṃ nāgaṃ, kāmesu anapekkhinaṃ;

Upasaṅkamma pucchāma, maccupāsappamocanaṃ.

(雪山夜叉)『大龙不着于贪欲，像雄狮一样独来独往，

让我们问如何能脱逃死亡的罗网。』[36]

讲到那些跟随他的天人众，雪山夜叉说：「诸天众，让我们一起亲近佛陀，他犹如雄狮，不易接近，他单独来去，没有任何烦恼的伴随、远离于恶业、不染于欲望和渴爱。让我们请示于佛陀，以取得怎样可以逃离死亡陷阱的答案。」

‘‘Akkhātāraṃ pavattāraṃ, sabbadhammāna pāraguṃ;

Buddhaṃ verabhayātītaṃ, mayaṃ pucchāma gotamaṃ’’.

(雪山夜叉与七岳夜叉)『让我们问渡过一切法的彼岸、

超越瞋恨与恐惧的乔达摩，他是法的宣示者与教导者。』[37]

当他们到达了佛陀的跟前，雪山夜叉请求提问。他说：「世尊，圆满的觉悟者，能够善巧倡导四圣谛，遍知一切法而无人能及，超越一切危难，让我们提出一些问题。」

这是礼仪之邦所常见的表示。在古代，社会的高级阶层，如国王、贵族、智者，在想作出提问前，一般都会先作出提问的呈请。只有那些未受教育的人，才会在没有任何礼仪之下突然提问。[163]雪山夜叉在投生为天人之前的过去世，曾经是一位有学养的僧人，知书识礼。因此他懂得礼数。

雪山夜叉的提问（一）

‘‘Kismiṃ loko samuppanno, (iti hemavato yakkho)

Kismiṃ kubbati santhavaṃ [sandhavaṃ (ka.)];

Kissa loko upādāya, kismiṃ loko vihaññati’’.

(雪山夜叉与七岳夜叉)『世间从何升起？世间以什么和合？

世间以执着什么而存在？世间在那一方面被苦恼？』[38]

当佛陀答允让他提问，雪山夜叉这样提出了第一个问题：「世尊，有情众生（sattavā）是怎样生起的？有情世间（loka），以什么相伴？它执取什么？有情众生的世间，所受的忧苦涉及什么？」

这个疑问的四点带有很深的意义。一位普通的天人不会提出这种问题。雪山夜叉能够提出，是因为他在迦叶佛的时代，是一位受了良好教育、有学养的僧人。

佛陀的回答（一）

‘‘Chasu [chassu (sī. pī.)] loko samuppanno, (hemavatāti bhagavā)

Chasu kubbati santhavaṃ;

Channameva upādāya, chasu loko vihaññati’’.

(世尊)『世间从六升起，世间于六和合；

确实，它执着六而存在，世间在六苦恼。』[39]

世尊这样回答：「雪山夜叉，有情世间的生起为六。众生的世间有六种相伴（和合）。此六被执取。此六涉及世间的有情众生所受的忧苦。」[164]

(a) 世间从六生起

这里佛陀所指的「六」，是「六入处」（āyatana），它们分别是眼、耳、鼻、舌、身及意。它们被称为「内六处」。如果有这六入处，便成为一个有情众生。有情众生亦称为世间。所有众生必定有这六入处（感官）。雕像和画像有这些感官描绘，但这些不是（活的）有情众生，所以并没有任何感官。

如果具有四或五个感官，也可以是一位有情众生。一个人可能没有眼睛但有其他感官；同样，一个人可能没有耳朵或鼻子。我曾经遇到过一位僧人是鼻子不灵的，他嗅不到任何味道。如果具有舌头、身体和意识，都可以是一个有情众生。有一些海洋生物看似木头或藻类，但它们是有情众生。因此，可以有众生只有舌头、身体和意识。在色界的众生，并没有鼻子、舌头或身体，就只有眼睛、耳朵和意识。在无色界的众生，就只有意识。在无想天（Asaññasatta），所有六个感官都消失。佛陀在这里的回答，似乎排除了无想天[165]。所以我们可以总结说，只要有意识就会有众生。当然，全部具足六入处的更不用说。在佛陀所述的这个回答里面，具备一、二、三、四、五个感官的众生，都包括在最多六个感官的里面了。

那么内六处呢？在人界，结生识在母亲子宫的胚胎形成时同时生起。因此身心是一起出现的，一个众生就此形成。只有在出生之后，物质感官──眼处，和心理感官──看见（意处）同时出现。耳处和听、鼻处和嗅、舌处和尝、身处和触也如此。意处、法处随之出现。所有这些感官形成了一个众生。[40]

如果没有眼处就不能看、没有耳处就不能听；没有嗅、触、知也如此，那么人界就没有众生。譬如说一具尸体，在死亡后的一段短时间，它表面上看似是活人，但有个区别是它再没有任何感官[166]。因此尸体不是一个众生。如果一个人割截尸体，他并不会犯杀戒的。不过，如果一个人对圣者的遗体作出冒犯，那么他就会制造恶业。有些人会执取一个没有任何感官的尸体，那并不能够称为一个众生。

有些人以为，死亡代表某个生命体从身体的终结，事实不然。如果那些感官继续运作，那么一个人就是活着的。在临终前一刻，这些感官停止运作，死亡出现（死亡心）。一旦它们停止运作，而那个人并没有解脱烦恼，一个新的心识（结生心）会生起在某个物质处所（生命界）。

一个众生生命结束时的最后一个心识，称为「死亡心」（cuti citta），之后在新的物质处所生起的那个心识，称为「结生心」（paṭisandhi citta）。这个心识是「意处」（manāyatana），而那个物质处所就是「身处」（kayāyatana）。因此，在众生投生的一刻开始[167]，就会有二、四、五或全部六处。有这些感官的出现，就出现新的众生。因此佛陀说：「有六，就有世间。」然而，这不是说（真的）有一个新的众生产生，或有一个旧的众生转移到新的生命界。事实上，新的感官出现，是因为过去的「业」。没有六入处，就没有众生。像一条流动中的河流，水的流动没有间隙，旧的流水被新的流水紧密地跟随。「处」也是一路生起没有间隙或中止。一般人没有内观禅修的体验，会将这些状态视为固定和永恒的。

对于一位持续地标记观照六入处的生起和灭去的禅修者而言，持续的生灭变动都很显而易见，因此无常性被他亲身了知，人的生命其实就是一连串的生灭过程，没有永恒的东西在这生命之中。

(b) 世间于六和合

佛陀说「世间」或「众生」常于六和合。「内六处」[168]：眼、耳、鼻、舌、身、意；时常都与「外六处」：色、声、香、味、触、法，紧密地在一起。即是说「内六处」与「外六处」紧密地连系。后者可以是有情或无情。

眼处及色处

我们透过外表，分辨男人与女人。事实上，是眼处（眼睛）、意处（看见的心）与色处（影像）的和合。一旦看见的过程发生了，意处会对那个影像留下印象。虽然那个影像已经消失并已不存在，意处的印象仍保留着。这导致人类的联想，这种联想实际只是眼睛──「眼处」（cakkhāyatana）、看见──「意处」、影像──「色处」的和合。这其中没有男人、女人或东西存在。这是按真实法（paramattha）的角度来看待这个过程。如果你深入和谨慎地思惟，便会知道这一切，只是「处」的互动作用。[169]

对于正在修行的禅修者，透过深度发展的专注力，产生这种体悟是很正常的，没有任何特别。他会标记观照感官现象的生起和灭去。因此佛陀说：「世间从六升起，世间于六和合」。

耳处及声处

在听到男性的声音、女性的声音时，人们会分辨是男是女。这是耳处（耳朵）、意处（听到的心）与声处（声音）彼此和合。意处保留了那个声音的印象，无论是男声女声、可意还是不可意的。在真实法的角度看来，这声音都没有主宰，就只是耳处、意处与声处的和合。对于有经验的禅修者而言，这是很明显的。

鼻处及香处

鼻子和嗅的感知，与各种气味和合，男人、女人和花朵等的味道。[170]意处会保留那个气味的印象。在这里，不论是那气味，或那个让心中留下印象的、男或女的气味来源（都并没有主宰）。譬如说，如果你吻你的儿子，这里面其实没有吻者及被吻者。只是鼻处、意处、香处的和合。换言之，就只是鼻子、嗅的感知与气味的彼此联系而已。

舌处及味处

吃食物（舌处）及品尝味道的心（意处），让心对那味道（味处）留下印象。吃的人会说这食物或那食物很美味、是甜的、是奶味或任何心记认的味道。然而，事实上吃的人、那食物及食物的预备者都不存在。一旦食物被吞下，味道便消失，没有常性。[171]

身处及触处

触处（触感）由三类元素组成：地大（pathavī）、火大（tejo）及风大（vāyo）。粗、滑是地大。冷、热是火大。坚挺、推、移动是风大。与其他身体或物件的接触，如衣服、床等，都是短暂的。禅修者需要标记这些触感和接触。

这是为什么佛陀教导弟子们：「行走时知道行走」。这实际上是指导人们辨别风大的特质，那个移动的现象。同样地，他们被教导要标记每一个身体动作，譬如站、坐、卧、睡。为什么这样教导？原因是如果他没有标记身体动作，他便不会明了身体动作，这种无明会产生烦恼，造作善、恶行。在标记身体动作后，他会随观无常、苦、无我。如果他深入觉察到这些性质，他会依次证得圣道智，烦恼及贪欲会被彻底消灭。[172]

在这里，我想指出，腹部的起伏已包括在身体动作中。因此我教导弟子们，在禅修者开始禅修的时候，标记腹部的起伏现象。这种指导是容易跟随的。一旦禅修者证得禅定，他会在腹部的收紧和放松的过程中，了悟「触处」；进而了解佛法所讲的「身处」和「意处」。禅修者会清楚知道当中没有「我」，只有接触感（触处）和对接触的感知（身处及意处）。

意处及法处

了别男女的心识，与想法或观念和合。即是说：「意处」（manāyatana）与「法处」（dhammāyatana）和合。人们常说：「我在注意某人」、「我在想着某人」、「我梦到某人」等。事实上，没有人见到任何人。这些想法会在日常中无间断地生起，它们一连串地运作。不善的想法，亦经常地生起。每次一个想法生起，心识会缘取它，很多人纵情于这些想法[173]，不喜欢别人邀请他们去禅修的建议。

有的弘法者教导他们的听众，应该放任由他们的心及放轻松，而不用把心专注于禅修的所缘，他们说因为专注会限制内心。这是有违佛陀的教导，虽然这表面看似佛陀的教法。如果跟随这些弘法者的教导，放任内心，它肯定会放纵在想法及沉溺于感官欲乐之中。就好像一名吸鸦片烟的人迷于乱想那样。放纵于这些乱想，即是放纵于感官欲乐。

在这部《雪山夜叉经》所述，意处与法处（想法）一起运作是对的。要分别意与法，一个人必须要禅修，以证得定力。如果定力很弱，心会乱跑，缘取禅修目标以外的感官对象，禅修者必定会亲身发现到这种情况。

一些虚伪的弘法者指责禅修会造成身体的不适。[174]这是对佛陀的话不信任的表现。跟随他们说法的人会失去获得真实观智的机会，并对圣者们及其他有德者，不智地犯下很大的过失。

引致疲倦不一定是苦行

不是为着禅修而使身心疲累，这是一种「自我折磨」（attakilamatha）[41]。这与禅修并不相关。认为身体如果受到折磨，感官欲乐就不会出现的观念是错误的。与这种见解相应的身体自残是一种「自我折磨」。但是，如果是尝试证得观智，作出身体的努力，那么这并不算是自我折磨。就算那努力导致死亡，这并不属于自我折磨的类别。想一想，如果一名鸦片瘾君子，为了戒毒而冒着会产生很大身体不适的苦，这样的人并不是在自我折磨。佛陀怎会斥责一个不惜身命，为了保持其戒律清净的人呢？[175]

例如，在面对诱惑的时候，为了断邪淫而制约肉体上的欲望，会让身体很不舒服。但佛陀会斥责这样（守戒）的人吗？此外，一个人为了受持八关斋戒清净而过午不食，佛陀会斥责他吗？有一个事例关于给孤长者的仆人，他始终决意过午不食，纵使受着肠病的蹂躏并最终死亡。这并非「自我折磨」，因为他死后成为了树栖的护法神。佛陀赞扬这种为了持戒清净而立定决心的行为：「我弟子众，宁舍生命，终不犯戒。」

佛陀的告诫

佛陀告诫弟子众：「比丘们，应以精勤及努力证取圣法，纵然只剩下骨头亦如是。你们应当以决意及坚持，努力趣向此证悟。」这是佛陀一个急切的告诫。正如《牛角大经》所说[176]：

Idha, sāriputta, bhikkhu pacchābhattaṃ

piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā

ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ

upaṭṭhapetvā– ‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi

yāva me nānupādāya āsavehi cittaṃ vimuccissatī’ti.

Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

MN.32/(2) Mahāgosiṅgasuttaṃ

「舍利弗！这里，比丘从施食处返回，坐下，盘腿后，

挺直身体，建立起面前的念后：

『只要我的心没以不执取而从诸烦恼解脱，我将不打破这盘腿！』

舍利弗！这样的比丘能辉耀沙罗树林园。」

《中部32经．牛角大经》[42]

这是佛陀在《牛角大经》所说。从这些文句看，一个人可以去除关于修行上身心疲累是否犯了过失的疑惑，尤其是很努力进行内观禅修、以及在禅修中不惜身心投入努力的人。大家只需要谨记，在禅修中全力以赴不能等同于犯了「自我折磨」，那是不正当地对待身体。大家必须要慎防虚假的禅修导师，不然就会被误导。

欲乐行与自虐苦行的分别

只有肤浅的正念、无法管制内心的修行，是修证内观的最低层次，因为它任由内心随意散乱，这其实是属于「欲乐行」（kāmasukkhallikānuyoga，放纵沉迷）。[177]比丘们应该努力脱离这样的状况，至少需要在进食的时候持续觉知（省察），进食并非为了享乐，而是获得体力让禅修得以进行。另外，努力修证观智而让身心感到疲累并不构成「自我折磨」（苦行）。苦行如果并没有增进戒、定、慧，只是裸体，在火或太阳之下弄热身体，或整天把身体浸在水中等就是「自我折磨」（attakilamathānuyoga）。

为了持守在家五戒、八戒、或者沙弥十戒、比丘戒而感到身心疲累，这并不构成「自我折磨」。这是跟随中道（八正道）的「戒道」（sīla magga）。致力于修行正定（samādhi），并不构成「自我折磨」。这是跟随中道的「定道」（samādhi magga）。持续不断地标记观照身心现象以证得内观智及道果智，也不构成「自我折磨」。这是中道的「慧道」（paññā magga）。[178]

奢摩他与毗婆舍那

中道的三个部分──戒、定、慧。戒的部分已经很清晰，不需要什么说明，其他两部分则必须要分辨。定是专注于某个特定目标，例如出入息（呼吸）。这仅是让心不散乱，使心稳定。当呼吸擦过鼻尖的时候，标记它的出、入，这是出入息奢摩他禅修（ānāpāna samatha-bhāvanā）。当一个人专注于出入息，便可以逐渐增进定力，心变稳定。同样地，透过其他「奢摩他业处」（samatha-kammaṭṭhāna，修止禅的方法），譬如思惟尸体的不净，也可以获得定力。

然而这样的定，并不能够辨识名色法，没有了解身心活动的智慧，以及无常、苦、无我的道理。奢摩他禅修只是增长定力。佛陀指导弟子们透过止禅的方法控制内心。[179]毗婆舍那（内观）则只发生在你专注六根门的活动并标记观照这些活动的时候。

应该做怎样的标记？标记应该以（观察）名色法的性质及作用、行法的持续生灭来进行。同时，行者要深入观察这些行法的无常、苦、无我性。透过敏锐地观察名色法的真实性质，这个人便是在修行内观禅法。那些没有懂得很清楚的人，会以为内观只是对一个事物进行标记。他们并不知道，标记涉及观察在持续变动的身心现象，而这种观察是需要透视到无常、苦、无我的。因此佛陀说，任何从六根门（或六入处）出现的现象，都应当要标记并审察。佛陀也讲了数以千计的法，教授透过内观调治内心。透过内观，人们可以知道根、尘、识之间的活动，以及它们的互动如何构成世间或生命界。[180]

不能跨界

界别之间是必不能够跨越的，例如智慧不能跨越戒律。某些人并没有真正懂得「处」（āyatana）的性质，但是他们从书本或课堂学到这些词汇，并过度地思惟这些二手知识。从这些伪知识，他们总会作出错误的结论。他们会争论瓜只是元素的聚合物，一只家禽也是。因此，他们说如果切割一颗瓜没有过失，切一只家禽也是没过失的。糖浆他们说只是水元素，烈酒也是。因此饮烈酒是没有过失的。两个人之间的皮肤接触是没有过失的，这纯粹只是「触」（phassa），因此男女之间的接触是没有过失的；正如接触床单或枕头一样。在佛陀时代，这类愚痴的论述也被一位名为阿栗叉的比丘所传扬。

阿栗叉的邪见

阿栗叉（Arittha）[43]质疑为什么在家人可以享受性欲而还可以证得初果，而僧人则被禁制这些欲乐；虽然僧人可以睡在软床上[181]，而他们却不可以接触女性身体的软触，这些触感其实是一样的。

某些睿智及已证圣位的僧人以道理向他说明及劝他归到正见上，但他表示他说的是佛陀所教，也符合佛法。因此他被带到佛陀的跟前，当佛陀质问他，他表示这是佛陀所教导的，佛陀于是说自己不曾这样教导，并宣称阿栗叉是没有希望的人，不会证得道与果。就算如此，阿栗叉也不放弃他的见解。现在很多人像阿栗叉那样，我会说他们是阿栗叉的亲戚和后裔，他们仍然争论着其见解与佛陀相符。

现在，如果他们说糖浆与烈酒一样，两者都是液体，那么烈酒应该与尿液等同；他们会愿意喝尿液吗？如果他们说瓜与家禽一样，这样的话，那他们会愿意让自己的儿女像瓜和家禽那样被切割吗？[182]

如果说床单、枕头与女人的触感都是一样的，那他们愿意嫁娶床单与枕头一生一世吗？如果我们反问这些问题，答案是显然的。真正彻知触感性质的阿罗汉，以其睿智是从不跨越戒律的范畴的。只有那些智慧浅薄的人，会在戒律范畴以外来解说事情。他们不仅会这么说，而且还会进一步犯恶。如果他们这样做，他们就好像拿着热炭而想着它不是热的。业报是不会让他们逃之夭夭的，恶报将会恰如其分地适时呈现。因此这些手握热炭的人最终只会严重地灼伤。

绝不能跨过禅定

有的人说，正定是不需要的，一个人只需要思惟「慧道」的两个元素──正见、正思惟，并不需要观照生与灭。这是跨越了正定的范畴。事实上最好是证得禅那正定（jhanāsamādhi），但如果证不到[183]，那他应该证得等同于近行定（upacāra-samādhi）的剎那定（khaṇika-samādhi）。不然，这便不是真正的观智（vipassanā paññā）。因此佛陀说：「比丘们修习正定。一位比丘以平稳的心得知实相。如何是得知实相？知道『眼』是无常、『色』是无常、『眼识』是无常。」

佛陀进一步说，一个人缺了「正见」，就缺乏「观智」。因此很清楚，没有正定，一个人将不能证得观智，也不能证得道果智。因此一个人可以确定，没有正定的智慧并非观智，而没有观智则不能证得涅槃。表面的智慧并不是佛教徒的专利，非佛教徒如果研究论典也可以获得。所以人们必须要透过修习内观，持续地观察标记根门现象的性质，以获得真实的智慧。

众生从六生起

有关于（有情）世间怎样生起，佛陀的回答是世间的存在基于六入处[184]。这意指所有构成世间的众生，其生起是基于六入处。

世间在六苦恼

有关于众生如何从六入处受到忧苦。佛陀回答「世间在六苦恼」。他是说众生是因为造作想满足这六入处，所以受到忧苦。根据对此经的注释书，外在的目标（六尘）撞击六入处而产生（六种）觉受[44]。依我的看法，这些诸如色、声、香、味、触、法的觉受引致「渴爱」，并导致众生受苦。我认为这是一个更好的说明。

人们总是致力于取得好看的东西、不论是有情或无情的，如果得不到，他们就会不断寻觅直到能够得到它们。当他们拥有这些东西，他们会致力于保存它们，及防止它们被散失或破坏。因此，人们正不断造作及受苦[45]。同样地，他们尝试取得其他感受和感官对象。譬如可意的声音[185]、好的味道、愉悦的触感、美好的愿景及想法。他们尝试让自己健康和长寿，以更久地享受这些觉受。

在致力于争取这些东西时，人们总会为自己及他人感到忧虑。虽然他们持续地作出努力尝试维持及保存这些觉受，但事情并没有如他们所愿地发生。危难会介入并破坏这些东西。在这样的情境下，人们感受到很大的痛苦，不只身体上还有心理上。这关乎的不只是人、还有天人。因为天人也是为了达到相近的目的而造作类似的努力。不要以为如果一个人以善行成为了天人后，就可以到达一个所有愿望皆可达成、此后不再需要有任何愿望的地方。也即是可以完全地被满足到。事实是，没有众生会满足于他们所被给予的，而且会永远要求更多。为了获得更多，就会付出更大的努力，而苦就随之而来了。

苦会从那些涉及以其他众生进行牲祭的行为[186]而来，造作的人抱持着可以从这行为获得功德的观念。如果一个人杀、盗或者是造作一些（恶业），而认为这可以导致他自身或者亲友的利益及快乐，他将会从这些行为感得苦报。不只这样，他将会堕落恶道。

享受这些感官对象并不会带来任何真正的快乐，这只会带来苦。譬如说，一个人在饱了之后还继续吃好吃的东西。吃好吃的最初很让人享受，但逐渐地那快感会下降，随之而来就是苦。其他感官也如此，如果一个人持续地看着好看的东西，他会觉得累，也就是苦；有时候某种恶心可能会出现。一个人也不会持续享受触感，只要过了某个享受的阶段，苦必然会出现。享乐只是暂时性的，它只能够短时间内遮掩内在的苦。造作，事实就是苦。[187]

雪山夜叉的提问（二）

‘‘Katamaṃ taṃ upādānaṃ, yattha loko vihaññati;

Niyyānaṃ pucchito brūhi, kathaṃ dukkhā pamuccati’’ [pamuñcati (syā.)].

（雪山夜叉与七岳夜叉）『世间执持而苦恼的是什么？

我问如何解脱，请告诉我如何离苦？』[46]

雪山夜叉问：「世尊，世间都受着苦，而众生受着报。是什么执取让人相信此是我、此是我的？请问怎样是解脱之道。佛陀请您告诉我如何可以彻底脱离诸苦？」

雪山夜叉问佛的第一个问题，是关于苦圣谛；第二个问题是关于离苦之道。

‘‘Pañca kāmaguṇā loke, manochaṭṭhā paveditā;

Ettha chandaṃ virājetvā, evaṃ dukkhā pamuccati.

(世尊)『世间有五欲功能，而称意是第六；

于此舍断这些贪欲，如此就能解脱苦。』[47]

佛陀回答说：「雪山夜叉，意是六入处的第六，它制造欲望及导致对其他五种感官的执取。」五种欲（pañca kāmaguṇā）[48]的意思是享受色、声、香、味、触。这些联结着相应的处：眼、耳、鼻、舌、身。意处也联结着对应的想法与情绪。

对于那些没有修习内观的人，任何他看到的对象，都会让他产生「我的眼睛在看」的观念。视力良好的年轻人，会说他的眼睛很好及清晰。但是视力不好的老年人，则会怨他的窘境。[188]不论是年轻人还是老年人，都会认为那视觉是他们的。这种是「我」的观念，扩展到全身及各部分，乃至个人的财物。这观念进而到男女的认知。「此身是我，我是此身。」看到一个美丽的人，然后喜欢他或她，想要拥有，一旦拥有了就想「此是我，是我所有」。所有这些（观念），都是意处的产物。

譬如说，你到一个市集察看展示中的裙子并选择所喜欢的东西，购买它们并想着它们都是你所有的。同样地，一个人看到另一个人，倾慕他或她的美貌，并希求得到那个人，想拥有那人的身体。在这里，有眼根、色尘、眼识；这是三个「处」，而且还有「执取」。「此是我、此是我的、我拥有它。」

同样的执取或迷恋，也应用于听、嗅、尝或触的情况。每样事物都是执取的对象。譬如说，你接触某个人及你知道那触感，然后你说：「我接触了他或她。」如果你感到热或肢体僵硬，你会说：「我感到热」，或「我感到我的肢体僵硬」。[189]

因此，佛陀说：「雪山夜叉，在世间有五种欲和意处，于六入处生渴爱，若舍断此渴爱，便必然可以脱离诸苦。」

构成执取及欲望的，是对事实的无知（即愚痴或无明），不知那是色尘（或色法）、看见的心及眼睛，均是「处」。这种无知如同疯狂。疯子的心是不平稳的，不能够分别善恶、有价值与无价值。他们不知道什么是有用的、有价值的，于是只保存无用的东西在自己的袋子里。你们曾经一定见过类似这样的疯子。所谓正常的人，如果在错误的观念引导下，同样都会做出这类行为的。

二次世界大战末，那些预示到日本在缅甸的侵略快将终结的人，在日本军票将变成废纸之前，购置了不少物品。那些看不到这趋势的人，却很欣然地接受这种钞票，以为这些钞票会继续有效。结果过了一两日，改变来了。那些军票成了废纸，持有者都蒙受损失。[190]

我年轻的时候，曾经接触到一些人把盆子装满沙，希望等到这些沙变成金；因为他们相信一位伪装成巫术大师的骗子的预言。这些人士实在是愚蠢和疯狂，因为他们分不清真相与谎言、好的和坏的。一旦他们的狂性被治愈，他们将会发现所着迷的东西是无意义的。

在佛陀时代，一位叫悦行（Paṭācārā）的女士疯癫非常。她不穿衣服到处走，虽然她神经错乱，却认为自己所做是好的和正确的。当她接近佛陀，佛陀透过教诫让她恢复清醒，她顿时意识到自己的情况，最后成为了一位阿罗汉。由于是拥有波罗蜜的人，悦行才能透过佛语，顿时明了自己是裸体的，她的羞愧心于是生起并遮掩身躯，坐下来倾听佛陀的教导。就在听经的时候她证取了须陀洹果。这是获得正见，断除无意义的观念的实际公案。[191]

刚才我所说的那些人，最后发现他们所着迷的东西是不值分文的，而他们却不能丢弃这些无价值的东西。那些时刻观照（当下）现象持续变化生灭的人，不会对一般人很爱惜的任何事物产生执取。

对摩罗迦子比丘的教导

当佛陀向一位名叫摩罗迦子的比丘开示时，他先问摩罗迦子比丘：

“Taṃ kiṃ maññasi, mālukyaputta,

ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā,

na ca passasi, na ca te hoti passeyyanti?

Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?

“No hetaṃ, bhante”.

SN.35.95/(2). Mālukyaputtasuttaṃ

（世尊）「摩罗迦子！你怎么想：你对那些能被眼识知而未见过，

以前未曾见过、你未看见、你不可能看见的色，

有欲，或贪，或情爱吗？」（摩罗迦子）「不，大德！」

《相应部35相应．摩罗迦子经》[49]

现在假如我也问大家佛陀问摩罗迦子比丘的问题，你们都一样会给同样的答案。对一个你们不曾见过的人，你们是不可能对他产生爱、恨的感觉的，对吗？这些（不曾见过的）人是很多的[192]，现在于数不尽的国家、城市、村镇中都有，你们是不可能对这些人有爱恨感的。对他们你不会有任何执取、渴爱或欲望。烦恼不会从不曾见过的现象产生的。这一点应当谨记。

在这样的情况，一个人不需要透过内观来去除烦恼。那事情根本没有发生，因为没有看的过程，也没有烦恼的生起。因此你不会获得功德、也不会有不善产生。

然而，对于曾经看见的东西，烦恼在看见的过程以及看了之后都可以发生，因为一个内心的影像会在记忆中保存，并在反思或回忆中，烦恼可以再产生。这些受染污的记忆被储存在随眠（anusaya）之中。这必须要以内观来根除。

在看时消除渴爱

“Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu

dhammesu diṭṭhe diṭṭhamattaṃ bhavissati,

sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati,

viññāte viññātamattaṃ bhavissati. Yato kho te,

mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu

diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati

mute mutamattaṃ bhavissati, viññāte viññātamattaṃ

bhavissati; tato tvaṃ, mālukyaputta, na tena. Yato tvaṃ,

mālukyaputta, na tena; tato tvaṃ, mālukyaputta na tattha.

Yato tvaṃ, mālukyaputta, na tattha; tato tvaṃ,

mālukyaputta, nevidha, na huraṃ, na ubhayamantarena.

Esevanto dukkhassā”ti.

SN.35.95/(2). Mālukyaputtasuttaṃ

「摩罗迦子！这里，在你所见、所听、所觉知、

所能了知的法上，在所见中将只有所见这么多；

在所听中将只有所听这么多；在所觉知中将只有所觉知这么多；

在所了知中将只有所了知这么多，摩罗迦子！

当在你所见、所听、所觉知、所能了知的法上，

在所见中将只有所见这么多；在所听中将只有所听这么多；

在所觉知中将只有所觉知这么多；在所了知中将只有所了知这么多时，

摩罗迦子！则你不被它如何如何，摩罗迦子！

当你不被它如何如何时，摩罗迦子！则你不在那里，

摩罗迦子！当你不在那里时，摩罗迦子！则你也不在这里、

不在其他地方、不在两者的中间，这就是苦的结束。」

《相应部35相应．摩罗迦子经》[50]

佛陀给摩罗迦子比丘的教导是「看只是看」（又译「见以见为量」，diṭṭhe diṭṭhamattaṃ bhavissati）[51]，或观照当下。根据佛陀这个教导，一个人必须要标记观照「看到的为看到」，没有其他。这是该教导的基本意思。[193]

然而，就禅修而言，一个人必须要在任何现象生起的开始便作标记，或如实地觉知其发生的过程。一个人必须要作相应的标记。譬如说，行走的过程：提起、推移及放下，并觉察着每个动作的过程，其持续快速的生起与消逝。只有那些拥有较高观智的人，才能够清晰地觉察这连串的快速活动。如果一个人能够清晰及逐一地专注于每个现象，他将不会感到任何执取或渴爱。因此，渴爱便被驱除。

对于一些内观行者，听只是被观察为听，没有任何爱憎伴随它。有些人会报告说，他们感受到声音进入耳朵，并能够说出它是进入右耳或左耳。气味在快速地生起和消逝，而没有任何执取产生。品尝食物也如此。

触感是较为清晰地被标记的。腹部的起伏是明显的，刺痛和痛楚也是。身体的动作也是容易标记的[194]，而在标记每个动作的过程时，可以免除任何执取和渴爱。对于散乱的心，这并非很难标记，一位有修行的禅修者的心很少处于散漫，而当心如此时，一般都会被发现并立刻带回所专注的对象上。因此渴爱便从心中去除。

有时候，内心会有诸如人、比丘、花园及很多其他东西的影像出现，他们只是幻想臆造出来的事物。只需要标记它们，就会很快消失，没有执取会产生。有时候，一个人仿佛听到天人或老师在说什么，但如果标记它，这听到的现象会消失，没有执取会产生。禅修者经验到这样的听觉现象，不应该错误地觉得欣喜。如果禅修者感到开心或欣喜，他应当立刻标记这心态，然后它将会消失。这是如何断除对想法或感受的渴爱。

‘‘Etaṃ lokassa niyyānaṃ, akkhātaṃ vo yathātathaṃ;

Etaṃ vo ahamakkhāmi, evaṃ dukkhā pamuccati’’.

(世尊)『于世间解脱，已如实解说，

我教导你，如是可以离苦。』[52]

这也是如何增长内观智的方法，并最后获得圣道智以及涅槃。[195]当内观智增强、智慧也会增长，因此执取的现起会被完全地去除。因此佛陀说烦恼会被完全地去除。佛陀说当「渴爱」被舍弃，离苦便肯定可以达到。

在听到佛陀这两个回答后，雪山及七岳夜叉及眷属均证得初果须陀洹。那年轻的名叫卡利的女人，在仅仅听到两位夜叉的对话时，竟在他们获得初果前，先一步证得初果。他们理应可以证取最究竟的四果阿罗汉圣位，然而他们的因缘仅能让他们获取初果而已。[196]

第五讲完

第六讲

雪山夜叉的提问（三）

这是此经的最后一讲。本经的关注重点，在于雪山夜叉向佛陀提的三个问题。雪山夜叉在早前听到佛陀对第二个问题的回答，便证得初果。但为了尊敬法，他提出第三个问题：

‘‘Ko sūdha tarati oghaṃ, kodha tarati aṇṇavaṃ;

Appatiṭṭhe anālambe, ko gambhīre na sīdati’’.

(雪山夜叉与七岳夜叉)『谁于此渡过瀑流？

谁于此渡过海洋？谁不于深处沉溺，无所攀缘亦无住立处？』[53]

雪山夜叉说：「世尊，在这个世间，谁能够游出这个瀑流呢？」在无尽的生命链，也就是轮回中，有一条流动速度甚快的瀑流，称为烦恼流[54]。有谁能够很善巧地逃出此瀑流呢？雪山夜叉之后再以譬喻说谁能够离开这个水底很深的轮回之渊。

轮回，一条没有中断过的生命之流、一连串的五蕴生灭，恰像一条快速流动、宽广而深的河流，或者说是一个巨大的深潭。[197]无论一个人多会游泳，他都很难游离它。雪山夜叉继续说：「显然这是深不见底的，水面又没有任何可以依靠的东西，谁能够逃离这个深渊之潭呢，世尊？」

佛陀对这个问题作出以下的回答：

‘‘Sabbadā sīlasampanno, paññavā susamāhito;

Ajjhattacintī [ajjhattasaññī (syā. kaṃ. ka.)] satimā,

oghaṃ tarati duttaraṃ.

(世尊)『于一切时具戒、善入定而有慧者，

正念而内思惟，能渡过难度的瀑流。』[55]

「雪山夜叉，一个人的戒行清净和圆满、定力坚固、不错失对任何身心活动的觉知、具备高阶的世间与出世间的智慧，它将会游出这个一般人无法逃出的轮回之流。」这是佛陀对雪山夜叉提问的初分回答。

爱欲之流

（让人）快乐的对象会招引欲贪（kāma）及执取，这被喻为瀑流，称为「欲瀑流」（kāma-ogha）。[198]那些缠绕在欲贪、欲望及执取的众生，均被称为沉溺在欲瀑流中。那些喜欢和想要得到欲贪的对象的，不论是视、听、嗅、尝、触、男女、各类财物，都会作出努力去获得及拥有它们。一旦他们拥有这些东西，就会投放更大的努力去保护及维持这些拥有物。

他们会造作偷盗、谋杀、抢劫、欺骗、通奸等以获得这些爱贪的对象。由于他们作了这些过失，将会堕落地狱及其他恶趣。这就是所谓沉溺在轮回的海洋中。有另一些人行善，以此得生人、天等界，他们沉醉于拥有福报。这也被称为沉溺在轮回的海洋中。因为生在人天界预示着老、死，他们必将无法免除忧悲苦恼。这的确是沉溺在轮回的海洋中。

有之流

执取于「有」（bhāva，生命／存在），被称为沉溺于有瀑流（bhāva-ogha）之中。[199]有的人想要投生到高级的生命界，譬如「色有」（rūpa bhāva）、「无色有」（arūpa bhāva），并相应地修证「色界禅那」（rūpa-jhāna）和「无色界禅那」（arūpa-jhāna）。当他们到达这些高级生命界，所获得的寿命非常的长，数以劫（kappa）计[56]，但他们并非永生的。他们还是会死亡，某些会投生人界或其他欲界天，在这些地方还是受苦所缚。他们仅得到短暂的苏息，并非从轮回的业链中出离。

邪见之流

在邪见之瀑流（diṭṭhi-ogha，见瀑流）中流转屡见不鲜。有很多种见[57]，某类见是部分族群以及地区社群所持有。总括而言，见可以分为两类：一批人相信所有众生都是（灵魂）不灭的，这称为「常见」（sassata-diṭṭhi）。另一批相信众生死后永灭的，则称为「断见」（uccheda-diṭṭhi）。这些拥戴断见的人，不畏造恶，也不认为需要行善。只要避开法律制裁的罪行，他们可以肆意做喜欢做的行为。他们相信自己并不需要为此生所作的行为付出代价，因为对他们而言，[200]已经没有来生。这些人可能会堕落地狱及其他恶道，因为他们在此生所作的行为多数不会善。这就是跟随错误道路而招致恶果的例子。

今天有的人颠倒佛陀的教法，并建议信众不需要行善、不要禅修，不然他们会有不良后果。他们的信众很大可能只会作恶，大部分都会投生恶道。

这些相信众生（死后）不灭的，虽然会造作一些他们认为好的行为，但是其中会有例如仪式中进行动物牲祭，按他们所信而行。这些在错误观念下造作的不善行，将会带造作者堕入地狱。这如同吃错了药而让身体生病。又有的人相信只要他们对自己的神有信心，他们可以做任何事情，不论善恶都一样会获得赦免。

有的人祭拜太阳、月亮、山岳、精灵或神祇；也有的人相信如果他们饿其体肤、裸露身躯、曝晒太阳下、浸在水中，就可以解脱于苦恼[201]；有的人相信如果他们把心处于闲着的状态就可以解脱。

可是，一个人如果没有用心努力及正确的修习，他如何能够取得戒、定、慧呢？所有不能导向轮回解脱的宗教修持，都是属于所谓「戒禁取见」（sīlabbata-parāmāsa-diṭṭhi）。这类信仰的追随者永远不能从轮回的漩涡中逃出来。他们会沉溺于轮回之流中，经历长时间的生死，这是十分可怕的。

无明之流

接着是无明瀑流（avijjā-ogha），意思是对四圣谛的无知。人们将「苦」认作「乐」，这是不知道苦的真相（苦圣谛，dukkha sacca）。所有从身心生起的活动均是苦的，然而大部分人都认为，他们想看到的影像、听到的声音、嗅到的味道、尝到的食物、接触到的感觉、想到的想法，全部都是好的。这种思维是无明（avijjā）或愚痴（moha）所引致。[202]喜欢这些现象的是渴爱，执着它们是执取（upādāna），付出努力想要获得想要的对象是善、恶行为。基于善恶行为，众生就会不停重生。所有三十一界的众生[58]，都是基于无明而起。这个无明瀑流覆盖地狱的最底处，乃至有顶（bhavagga，天界的最高处）。在《广授本生》（Bhūridatta Jataka）及《瞻波龙王本生》（Campeyya Jātaka）所载，有提及菩萨（未来的佛陀）由于想要成为龙王，认为这种存在形态是好的，于是投生为龙。这无明瀑流实在是非常可怕。

要超越这些瀑流是不容易的，一个人必须要有游出瀑流的能力。这是为什么雪山夜叉问佛陀，谁能够逃出这些瀑流。在回答这个问题的时候，佛陀说明了一位成功泳者的资格。

成功泳手的第一个资格

佛陀所说的第一个成功泳者应该有的资格是圆满清净戒律。[203]这是一个非常重要的资格。因此佛陀把它放在首位。深信佛陀教法的人，必须相信一点，只有时刻具备净戒的人，他才能跨越四大瀑流和证得涅槃。某些人会引述山达地大臣（Santati）的个案，他在死前证得涅槃，而那时候「其口中的烈酒味还没有消失」，人们便问这如何算时刻具备净戒。其实，只有非常少的个案，我说只有十万分之一的机会（出现此情况）。这些人本身已具备了非常高阶的波罗密。就是佛陀的时代，这样的人是稀有的。佛陀清楚了解他们及其所具备的波罗密。

就最初期证果的弟子——五比丘（pañca vaggi）而言，只有阿若侨陈如在《转法轮经》宣说的第一日证初果。其他四位比丘需要额外修行最多四日，才依次得证初果。他们不是每个人都具备等量的波罗密。波罗密存在层次深浅的差异是应该注意的。[204]有的人能够在听一次经的时候证得法，但这些人是少数的，其他人随其对应的波罗密，需要努力修习数小时、数日、数月、数年不等才获得。

现在佛说于一切时具净戒，「一切时」的意思是从开始修行佛法的一刻算起的全部修行时间。只有这样，一个人才会感到欢喜，因为全程都戒清净，而这样的成就感会带来正定。不然，如果他对自己的戒律感到怀疑，这将障碍获得定力圆满的进度。

没有正定则不可能获得观智，没有观智则难以证得道、果智。就一位在家人而言，他必须要具备五戒；对一位僧人而言，则是具备「别解脱戒」（pāṭimokkha sīla）。戒律是第一个要求，想要游出四大瀑流的人必须要具备的资格。[205]

第二个资格

第二个资格是定。意思是具备净戒之后，一个人必须要努力获得正定及禅定。这表示一个人需要努力证得全部四禅八定（安止定），或证得其中之一二。这是就比较高阶的弟子众而言。如果一个人无法证得安止定（appanā-samādhi），他必须努力证得近行定（upacāra-samādhi）或其相等程度的刹那定（khaṇika-samādhi），也即是毗婆舍那定，这是具备心清净（citta visuddhi）的最低要求。有了这种定，他便能够证得涅槃。不然将无法取得此目标。

第三个资格

第三个资格是智慧。智慧只能透过观照身心现象的活动才可以获得。一个人只有向内标观照记身心现象，才可以获得对它们的持续活动及发生过程的真实智慧。一个人怎样可以透过标记观照他人的身心现象活动，来获得真实的智慧？[206]你可能觉得一个人是开心的，然而事实是他可能处于伤感的情绪中。同样地，你可能认为一个人在行善，但是他其实是准备在做恶事的。这只有本人才能够清楚知道。如果一个人标记观照自身所发生的现象，他将会了解到实质是什么。对自身的身心活动的现象做标记观照并不困难，只需要在它们快速生起和消逝的时候，标记观照那个现象便可以。

不要随便轻率地谈「一法」

证得禅那的人，必须要标记观照禅那的状态本身，以及所有从见、闻等活动所生起的现象。这些混合的现象被称为pakiṇṇaka（「杂」的意思）。那些没有证得禅那的人，必须要标记观照从见、闻等活动所生起的现象。事实上，他们必须要标记身心的活动。某些人说如实标记现象的生起，会导致定力的减退。[207]他们说这有违「一法」（eko dhammo）的观念。这类人并不了解毗婆舍那禅修的操作。事实上，毗婆舍那并不意指专注在单一的对象上；它是对所有身心行为与活动的标记观照。如果一个人不对它们作标记，他可能会把它们看成是永恒的、能带来快乐及代表我。这些迷惑性思惟将带来业力，并导致新一轮的存在。毗婆舍那是希望去除这些结果，透过对现象的标记，体解无常、苦、无我。佛陀说所有现象必须要以内观来观察。

在巴利经论中，基本是找不到「一法」这个词的提及，除了在《长部34经．十增经》（Dasuttarasuttaṃ）和《增支部．第一集》提到这个词[59]，但是其意思并非某些人草率认为的那样。它的意思是指一个人应坚持修习某个禅修的方法，在经中提及最多「十法」。草率地谈「一法」这个词而没有了解它的正当意思和用意，是应当劝止的。

透过对当下生起的身心现象作标记[208]，因而获得正定。因为观察到名法、色法的分别、及深入了解因果的性质，便获得智慧。毗婆舍那在深刻观察到无常、苦、无我的时候便证得，而当观智被获得及进一步培养，便将渐次证得圣道。一个证得圣道的人，就是能够游出轮回强大瀑流的人。这是佛陀对雪山夜叉问题的回答。

现在我会说明怎样游出这些瀑流的方法，以利益那些仍然需要进一步解说的人。如果一个人透过「须陀洹道智」证知涅槃，他会被称为已渡过「见瀑流」。这是为什么须陀洹去除了对「我」的迷执，没有了相信一个众生是（灵魂）不灭的邪见，也就是「常见」；也没有了相信众生死后身心永灭的邪见，也就是「断见」。他也去除了称为「戒禁取见」的邪见[209]，认为不需要修习戒、定、慧，只需要造作一些心灵练习（譬如闲着），便可以获得解脱。

一位须陀洹圣者对佛、法、僧的信心是不坏的，并深信必须修习戒定慧。只有那些没有证得须陀洹果的人，无法对其信仰下决心，并到处寻找导师；更甚者走进邪教领袖的阵地，然后在轮回的漫长道路上受很多苦。就一位须陀洹圣者而言，他永远不会偏离正道，并在不多于七世内，彻底解脱一个众生所受的诸苦。因此很清楚，如果一个人能够游出见瀑流，他将会获得巨大利益。

经过进一步修习，证入更深阶位的涅槃，也就是达到了「斯陀含道智」。一个人便能够削弱「欲瀑流」的力量，但并没有完全消除它。一个人必须继续努力禅修[210]，只有当他证得「阿那含道智、果智」的时候，他才会彻底地去除「欲瀑流」。对他而言，根本没有所谓贪欲，他不会想要任何东西：没有希求、没有期待或热切的渴求。因此，他处于很快乐的心境，远离一切由贪欲导致的苦，但是他仍需越过「有瀑流」。

证得「阿那含道智」的禅修者，必须要继续禅修，直至他证得最成熟的观智——阿罗汉道智。然后他便游出「有瀑流」。对他而言，不会有再生。那时候他已成功地越过轮回的四瀑流，走出它了。

佛陀的答案

‘‘Virato kāmasaññāya, sabbasaṃyojanātigo;

Nandībhavaparikkhīṇo, so gambhīre na sīdati’’.

(世尊)『已离弃贪欲想，超越一切结缚，

对三有的喜乐灭尽无余，他不于深处沉溺。』

 

‘‘Gabbhīrapaññaṃ nipuṇatthadassiṃ,

akiñcanaṃ kāmabhave asattaṃ;

Taṃ passatha sabbadhi vippamuttaṃ,

dibbe pathe kamamānaṃ mahesiṃ.

(世尊)『看！他具甚深智慧，看到微妙的目标，

不着于有乐，究竟解脱，这位大仙人走上梵行的道路。』[60]

佛陀说：「雪山夜叉啊，超越一切结使（saṃyojanā）的缠缚，清除了自身欲望的阿罗汉圣者，永不沉溺于轮回海的深渊。常保持无所住着，处于究竟乐的状态。」[211]

根据佛陀回答的第一部分，那持续地禅修的人证得最终极的阶位，并成为一位阿罗汉。对他而言，不会有再生，彻底地出离了轮回。然而，一名阿那含也已经越过多条瀑流，并准备全部逃出。斯陀含圣者最多不超过两次再生便解脱。须陀洹亦最多只会再有七生需要经历。这四类圣者，全部都已经关闭地狱等恶趣之门。

对一个凡夫而言，他是没有保证不堕地狱的，纵然他曾经作过一些善行。对这些人而言，轮回是一个可怕的海洋，其中没有任何东西可以抓住，或避难（皈依处），让自己可以浮起来。现在就是努力解脱于轮回海——三十一种存在世间的时候了。

《雪山夜叉经》的经文讲解快到了尾声。现在只剩下雪山夜叉他们对佛陀的敬礼赞颂：

‘‘Anomanāmaṃ nipuṇatthadassiṃ, paññādadaṃ kāmālaye asattaṃ;

Taṃ passatha sabbaviduṃ sumedhaṃ, ariye pathe kamamānaṃ mahesiṃ.

(雪山夜叉与七岳夜叉)『看！他具有大名称，看见微妙的目标，

不着于五欲，一切知，非常聪敏，大仙人走上圣路。』

‘‘Sudiṭṭhaṃ vata no ajja, suppabhātaṃ suhuṭṭhitaṃ;

Yaṃ addasāma sambuddhaṃ, oghatiṇṇamanāsavaṃ.

(雪山夜叉与七岳夜叉)『我们今天已如实见到，它明白照耀与升起，

我们见到世尊，渡过瀑流，究竟诸漏。』

‘‘Ime dasasatā yakkhā, iddhimanto yasassino;

Sabbe taṃ saraṇaṃ yanti, tvaṃ no satthā anuttaro.

(雪山夜叉与七岳夜叉)『这些着名的、具神通的一千夜叉，

都归依你，你是我们无可比拟的导师。』[61]

在听了佛陀的法语，明了到世尊的大智慧后，雪山夜叉怀着十分的恭敬心，向着诸天众，千位夜叉[212]，均是他和七岳夜叉的常随众，促请他们礼敬佛陀。他对诸夜叉说，佛陀具有甚深及圆满的智慧，远离一切渴爱，是已经走过阿罗汉圣道的大觉者，大家应该礼敬皈依他。之所以这么说，是因为雪山夜叉礼敬了佛陀以及听过佛的说法，那时刚好是佛陀证悟之初。说完后，他们转向了佛陀，雪山夜叉领众说：「我们千位天界夜叉，至心敬礼和皈依于您，世间最尊贵的导师。」这千名夜叉的得法因缘，可以追溯自他们的过去故事。

雪山夜叉的往昔因缘

在过去，迦叶佛（kassapa buddha）入涅槃后，他的舍利被供养在一个巨大的金塔内。那时候，有两个人在佛陀的教法期内，加入了僧团，他们是出于自愿和高尚志愿而出家的。事实上有两种出家人（pabbajita）：一、依信出家者（saddhā pabbajita） ，他们出家进入僧团是出于自愿和高尚的志愿。二、因畏惧而出家者（bhaya pabbajita），他们出家是因为害怕惩罚[213]，不想接受法律制裁。前者是僧团的真正侍者，而后者则是败坏者，如果没有施予适当指导，将削弱及破坏僧团。一位僧人有两大类的责任：第一类教理，学习及最终教授佛法典籍；第二类实修，修习禅法以达致佛法的成就。

在释迦牟尼佛的时代有众多比丘，从最初的五比丘，全都成为阿罗汉。乃至富翁之子耶舍（Yasa）和他的五十四位朋友、优楼频螺迦叶（Uruvelā Kassapa）所带领的千名外道、及后来的舍利弗、目犍连和他们的二百五十名徒众。他们全部都修行佛法并成为阿罗汉。

还有就是富家子受那尊者（Soṇa，又名二十亿耳，精进第一），用尽全力修习佛法。他是一位非常温柔、和善的人。他从不会赤脚走在泥地上。因此他的脚底都长满幼小的毛。当这位温柔的人出家进入僧团后[214]，为了解脱轮回诸苦，他决意努力修习一位比丘的责任。然而，一个问题出现，他用尽全力地修习。在禅修的时候，他来回在走道上赤脚行禅，由于他的脚非常软和嫩，很快便起水泡和流血。整条走道都布满了血迹。然而，他没有放弃。只是他仍没有证得圣法。后来他感到沮丧并想着离开僧团[62]。他认为自己并没有足够的波罗密所以无法证悟佛法。于是佛陀来到他的面前，并指导他不要过紧也不要过松，这才是跟随中道。尊者按佛陀的教导修习，很快证得阿罗汉的果位。在佛陀的时代，有数之不尽的人证得阿罗汉、阿那含、斯陀含和须陀洹圣位；他们都做到了佛陀所期许的，透过禅修获得佛法的成就。

回到那两位（在迦叶佛教法时代）出家的比丘，他们自己想着，那些修行佛法的人很多[215]，而他们还年轻，应当先研习佛法圣典。他们计划年老了才修习佛法。因此很努力地学习佛法典籍，两人均成为三藏大师，教授五百比丘各类佛法典籍并成为了著名的老师。

现在我们来探讨一下这两位比丘所做的决定，他们便是后来的雪山夜叉和七岳夜叉。他们决定要在年轻的时候研究佛法，并在老年才修习它。谁能够保证一个人不会年轻时死？如果他年轻就死去，那么就失去修习法的机会。佛陀的意愿是希望所有人都能够在年轻的时候便修习法（禅修）。

Yo have daharo bhikkhu, yuñjati buddhasāsane;

somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

比丘虽年少，勤行佛陀教，彼辉耀此世，如月出云翳。

《法句经．比丘品第二十五．三八二偈》[63]

佛陀说：「如佛教中，若有比丘于年少时，欲取道果，修行佛法，觉诸世间同其五蕴，如空中月，出于云翳，照耀世间。」这个人修习内观[216]，觉察他自身的世间（五蕴），犹如月亮照耀着整个世界。

首先他以标记腹部起伏活动开始修习，然后初步了解身心现象的真实性质，随着标记观照的持续，他了解名蕴（nāmakkhanda），并明白无常、苦、无我的甚深实相。当他的修行进步，他的观智深化并觉察到其世间，又称名色法、五蕴。

有的人会问，在年老的人这种证悟是否可能。当然这是可能的，但是在老年，证悟可能会较慢地出现。年岁会使身心感官衰弱。一个三十岁的人可能在一个月内取证圣果，而一名六、七十岁的人可能要两、三个月。这个差异在于身心的健康壮健，以及处于较多担忧和焦虑。年轻人的脑筋比较敏锐而老人在退化中。老人多数有更多需要担忧的事情。因此佛陀称赞那些年轻就禅修的人。

 

就比丘而言，新出家的比丘尽早开始禅修比较好[217]，因为他们都年轻和敏锐，信心也更强。他们的戒行也是没有疑惑和缺失的。无可否认，学习佛法典籍是重要的，但年轻比丘应当在最初（出家）的三个月禅修。当然这是我个人的建议。很可能当时那两位比丘（雪山和七岳夜叉的前生），在未及老年之前便逝去。他们似乎没有机会实修佛法。

这两位比丘，获得弟子们很高的崇敬，无论是比丘还是在家居士都恭敬他们，当时佛陀教法处于盛世。那时候，某寺内有两位比丘，一位严格地遵从僧团戒律，另一位则放荡不守戒法。当那位良好的修行者指出后者的过失时，他不接受那些谏言。前者告诉他，待自恣日（pavāraṇā）[64]的来临。

所有比丘均有责任在安居结束日出席自恣的仪式。他们会相互邀请，指出彼此的过失或者僧团的安排。[218]这个仪式每年都在解夏节（缅历七月德丁卒，Thadingyut）的月圆日举行，也就是点灯日。那些被指出行为上过失的人，会感谢那些指出他们问题的人，并承诺会在未来更小心。这个自恣仪式，是为了保持佛陀教法的清净和无损。佛陀制定了这个仪式为必须要出席。

一个人应该感谢指出他问题和过失的人。因为这些谏言提供一个改错的机会。一名僧人犯戒（又名罪，āpatti）是远比一名在家人的犯戒更为严重。如果一名僧人在死前不知道他所曾有的罪，他便没有机会改过，因而会堕落地狱。如果他知道所犯的罪，并相应地作出改正，他的戒会变得清净，而如果在那清净的时刻实践法，他将取得高阶的智慧。如果他那时候死去，他也会投生到相对快乐的世界。佛陀说：「那些善意指出他人的过失的善人，会受到其他善人所爱敬[219]；但他们则被邪恶的人所厌恶。」

那位放荡比丘对那位严守戒律的比丘的谏言不表认同，于是后者便告诉前者，将会把事情向长老比丘们报告。那位放荡比丘害怕被逐出僧团，因此他前往亲近长老比丘们（雪山和七岳夜叉的前生），供养他们僧衣及钵，以及礼敬他们，并为长老做一些服务并表现得谦卑。长老比丘问他有什么事，于是他说跟同寺的道友就其行为起了争执，并请他们在报告来到的时候，可以就裁决留有余地。长老比丘们说，他们不能够暗中处理任何报告的个案。然而，那位放荡比丘却继续要求。由于他们已经收了那位比丘的礼物和接受了他的服务，于是在处理他的案子时感到有所亏欠。他们于是答应说会在案子来的时候，把它压下去。这样子，当然就是贪污和徇私不公了。

当这位放荡比丘得到允许，于是回到寺里，并以傲慢对待他的同胞。那位具备信心的比丘产生了疑惑，并做了一些私下调查。他在想着这宗案子送去长老比丘们那边，为何会延迟处理。他接触长老比丘的弟子们，但是他们沉默无语。[220]

那位放荡比丘越来越肆无忌惮，他质问那位守戒比丘关于这个案子并无礼地挑衅他。他说：「这案子你输了，你不要再留在这寺里。去别的地方，不要再跟我同住。」那位守戒比丘于是询问长老比丘这件个案，并获得一个让人无法满意的回复。这些长老比丘本来是诚实的，然而由于他们收了那坏比丘的恩惠，于是偏离了诚信之道。

这位年轻的守戒比丘喊道：「因为迦叶佛入涅槃了，你们两名比丘，是长老并且博学，被人们视为是另一位佛陀。然而你们却允许自己就僧团戒律的案子，作下不适当的裁决。佛陀的教法已腐烂、被败坏了。」诚如所言，这样的腐败行为是让人痛心的。

这两位长老比丘，在听到那位年轻比丘的指摘后，顿感后悔，而这个良心上的刺，纵使经历多生，仍然不断持续着。虽然多年来服务僧团，教导了众多弟子佛法和戒律直至命终，他们始终不能够对自身的诚信去除疑惑[221]。所以后来，他们成为了欲界天的夜叉，居于喜马拉雅山，不然他们应当因为这些伟大的贡献，而投生到较高的天界。一位成为了雪山夜叉，另一位成为了七岳夜叉。他们都是相对高阶的夜叉，拥有指挥夜叉军的地位。在俱毗罗（Kuvera，即四大天王的多闻天王）统领之下，有二十八位这样的夜叉大将，包括他们两位[65]。虽然他们未必如其它天众般拥有美貌，在天界的夜叉，是远比普通夜叉优越的。

雪山夜叉及七岳夜叉忏悔了过去生的不善行，并对于被一位恶比丘收买的缺失感到羞耻。他们说自己为迦叶佛的教法所作的长期功德和奉献，本应把他们送到高级的天界，然而却很失望地看到某些曾受他们教导的在家弟子，竟然投生到较高级的世界，而他们却被迫取得较低的位置。他们于是彼此许下诺言，若有大消息（例如圣贤出世），便立刻通知对方[222]。为了遵守这个诺言，七岳夜叉立刻赶赴雪山夜叉之处，告知他佛陀乔达摩第一次说法的好消息。

他们已经活了很长的时间，并在多劫之后，终于等到佛陀乔达摩的出世。距今两千五百多年前，在五月的月圆日佛陀说了第一次的法——《转法轮经》。那是给五比丘的说法，数以千计的天众出席听经。正如我在讲此经的最初部分，七岳夜叉在法会中找不到他的朋友雪山，因此七岳急着告诉他这个大消息。

‘‘Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ;

Namassamānā sambuddhaṃ, dhammassa ca sudhammata’’nti.

Hemavatasuttaṃ navamaṃ niṭṭhitaṃ.

(雪山夜叉和七岳夜叉)『我们从村到村，

从山到山，尊崇世尊与正法。』

雪山夜叉经（完）[66]

雪山夜叉在听到佛陀说法之后，非常欢喜，从村至村、从山至山，在天界的国境宣告佛陀、正法和圣僧的出世。

《雪山夜叉经》经已讲完。愿所有听众（和读者）能够透过精勤跨越轮回的四大瀑流，并证得涅槃的解脱法乐。[223]

善哉！善哉！善哉！

  1. 方括弧[ ]上标为英译本原页码。 ↑
  2. 《小部尼柯耶．经集．蛇品第九经》（Hemavata Sutta, Uragavaggo, Suttanipātapāḷi, Khuddakanikāye） ↑
  3. 英国培沙罗比丘（Bhikkhu Pesala）的修订本指，此书的英译者把「雪山夜叉与七岳夜叉」描述为「天神」（Deva），而巴利文本则说两人实为地居的守护神明（guardian spirits）──「夜叉」（Yakkhas）。汉译《杂阿含1329经》的翻译亦作「天神」，中译者按这应该是因为夜叉属于四天王之中北方毗沙门天所管辖，通属地居天神一类。不过，此处全书均会译作「夜叉」，以兹分别。 ↑
  4. 按培沙罗比丘的修订本加入「黎明」。 ↑
  5. 由于英译原文没有加入经文，今按文章段落补入巴利原文及中译经文。巴利原文取自CSCD版，中译经文取自苏锦坤《雪山夜叉经》──巴利经典与汉译经典的附件，刊于《正观杂志》第四十八期/二ΟΟ九年三月二十五日。 ↑
  6. 英译原文作「hermits in samatha and vipassanā」，意思是修习「奢摩他和毗婆舍那的隐士」。中译根据培沙罗比丘的修订本，将「毗婆舍那」的字眼删除，因为按传统说法，毗婆舍那是只有佛陀才通达的教法，而马哈希尊者在别的地方也曾经提及毗婆舍那的教法，唯有在佛法存在的时期才有，因此应是英译的错误。 ↑
  7. 补入经文。有的译本将「他是否能自在地思惟」译作「善于控制自己的思想」。按Concise P-E Dictionary，巴利语「vasīkata」的意思是受制（subjected）或受某人的力量所驾驭（brought under one’s power）。 ↑
  8. 补入经文。 ↑
  9. 此典故出自《中部尼柯耶‧八十二经‧护国经》 ↑
  10. 在这里对英译本的内容做一个补充。婆罗门玛甘迪（Magandhi）的女儿玛甘迪雅（Magandiya）据说是一位很美丽的女人，王亲贵族都想娶她为妻，但她的父母想把她嫁给佛陀，然而，在听过佛的开示后，她的父母立刻证得阿那含果，不久后更出家成为阿罗汉。不过，玛甘迪雅却因被拒婚而感到羞辱，后来常常与佛陀及其弟子为敌。 ↑
  11. 补入经文。 ↑
  12. 补入经文。 ↑
  13. 译者按《阿毗达摩概要精解》相关内容补充：1、自然离（sampattavirati）是由于省思自己的社会地位、年纪、教育程度等等，而在有机会造恶时不造恶。例如在考虑了被捉到时于自己的名誉有损而不偷盗。2、持戒离（samādānavirati）是由于持了戒而不造恶。例如持五戒：不杀生、不偷盗、不邪淫、不妄语、不饮酒或服用麻醉品。3、正断离（samucchedavirati）是与出世间道心相应的离，它完全根除了造恶的倾向。 ↑
  14. 原文指是Dhammādāsa Sutta──《法镜经》，然而经查，内容应该是来自《长部16经．大般涅槃经》的其中一段关于法镜教法的内容。 ↑
  15. 中译按：奢摩他禅定（samatha jhāna）及毗婆舍那禅定（vipassanā jhāna）亦可以译作「止禅的禅定」及「观禅的禅定」。禅定（jhāna）亦有译作「禅那」。 ↑
  16. 中译按：这一段落根据英国Bhikkhu Pesala所编辑版本翻译，较原英译文句更顺畅及精确。 ↑
  17. 补入经文。 ↑
  18. 补入经文。 ↑
  19. 巴利语sugata，梵语同。为佛号之一。音译作修伽陀、苏揭多、修伽多。又作善去、善解、善说无患、好说、好去。 ↑
  20. 补入经文。 ↑
  21. 补入经文。 ↑
  22. 译按：又称智眼。 ↑
  23. 译按：佛经常见的字句「远离尘垢，得法眼净」（virajaṃ vītamalaṃ dhammacakkhuṃ　udapādi），便是指证得须陀洹果的意思。 ↑
  24. 译按：这是指一种没有不善心的多世形成的习惯。 ↑
  25. 补入巴利及汉译经文。 ↑
  26. 补入巴利及汉译经文。 ↑
  27. 这是三分法，另可加入「有漏」（bhāvāsava）成四种。 ↑
  28. 译按：典故出自《小部‧户外经》（Tirokuṭṭasutta）及其注释。 ↑
  29. 译按：可参考《相应部19相应‧勒叉那相应》诸经。 ↑
  30. 关于佛陀证得三明的具体过程，可以参考《中部36‧萨遮迦大经》。 ↑
  31. 补入《法句经‧心品第三‧偈颂35》经文。 ↑
  32. 译按：印度古代一日划分为「六时」：初日分、中日分、后日分；初夜分、中夜分、后夜分。每一时为现代的四个小时。 ↑
  33. 补入巴利及汉译经文。 ↑
  34. 补入巴利及汉译经文。 ↑
  35. 补入巴利及汉译经文。 ↑
  36. 补入巴利及汉译经文。 ↑
  37. 补入巴利及汉译经文。 ↑
  38. 补入巴利及汉译经文。 ↑
  39. 补入巴利及汉译经文。 ↑
  40. 读者在此，应留意「十二处」中的内六处与外六处，在对应「十八界」的六根与六尘是存在微细分别的。在《阿毗达摩概要精解》中提到：「十二处是另一个整体的分类法。这分类法从门与识的所缘，分析一切各别法：首五处与五净色相同；第七至第十一处则与五根所缘相同。然而，属于第六项的意处的范围则比意门更为广泛；它相等于整个识蕴，即包括了所有的八十九种心。法处并不相等于法所缘；它只包括不属于其他十一处的各别法。如此，它不包括五根所缘、五净色、及相等于意处的诸心。它也不包括概念法，因为处所辨识的只是究竟法，即拥有自性而存在之法，并不包括由概念组成而存在之法。法处包括了五十二心所、十六微细色及涅槃。」同书另外指出：「把十二处的意处分成七个识界，即得十八界。」也即是说，眼识至意识（看见、听到、尝到等六种感官的认知）都包含在「意处」的定义当中，因此后文提到的看见、听到等认知，都是在指意处。 ↑
  41. 意思是「无益的苦行」。 ↑
  42. 补入巴利及汉译经文。 ↑
  43. 　详细请参考《中部22经．蛇譬喻经》（Alagaddūpamasuttaṃ） ↑
  44. 《杂阿含经》第304经：「何等为『六内入处』？谓眼入处、耳入处、鼻入处、舌入处、身入处、意入处。何等为『六外入处』？色入处、声入处、香入处、味入处、触入处、法入处。云何『六识身』？谓眼识身、耳识身、鼻识身、舌识身、身识身、意识身。云何『六触身』？谓眼触、耳触、鼻触、舌触、身触、意触。云何『六受身』？谓眼触生受、耳触生受、鼻触生受、舌触生受、身触生受、意触生受。云何『六爱身』？谓眼触生爱、耳触生爱、鼻触生爱、舌触生爱、身触生爱、意触生爱。 ↑
  45. 在此段文中，「造作」、「致力于某行为」等均译为同义词，英文是make efforts。 ↑
  46. 补入巴利及汉译经文。 ↑
  47. 补入巴利及汉译经文。 ↑
  48. 庄春江居士注：由「眼耳鼻舌身」等五根所引发的「五种欲」，南传作「五种欲」（pañca kāmaguṇā），菩提比丘长老英译为「五束感官快乐」（five cords of sensual pleasure）。按：「种类」（guṇa），另译为「功德」，但与「福德」（puñña，也译为「功德」）不同，巴利经典中只出现在「五种欲」中，这里应只是单纯的「种类」的意思。 ↑
  49. 补入巴利及汉译经文，庄春江居士译本。 ↑
  50. 补入巴利及汉译经文，庄春江居士译本。要和马哈希尊者的开示对照，需要文法和法义上更精准的译本，可以参看此网站上www.nanchuanfofa.com 此经译本的注释部分 。 ↑
  51. 庄春江居士补注：「见以见为量」，南传作「在所见中将只有所见这么多」(diṭṭhe diṭṭhamattaṃ bhavissati)，菩提比丘长老英译为「在所见中将只有所见」(in the seen there will be merely the seen)。按：这句话一般简为「看只是看」，而「只有……这么多」(mattaṃ，另译为「量、小量的、程度的」)，应该就是「见以见为量」中的「为量」，《显扬真义》说，在色处中以眼识而在所见中将只有所见这么多，因为眼识在色上只看见色这么多，没有常等自性(na niccādisabhāvaṃ)，……又或，在所见中之看见(diṭṭhe diṭṭhaṃ)；在色上色的识知(rūpe rūpavijānananti)名为眼识，……我的心将只有眼识这么多(cakkhuviññāṇamattameva me cittaṃ bhavissatīti)，这是说，当色进入感官范围时(āpāthagatarūpe)，眼识不被染、不愤怒、不变愚痴……。 ↑
  52. 补入巴利及汉译经文。 ↑
  53. 补入巴利及汉译经文。 ↑
  54. 轮回的大瀑流由四条瀑流（ogha）组成：一、欲瀑流（kāma-ogha）；二、有瀑流（bhāva-ogha）、三、见瀑流（diṭṭhi-ogha）及四、无明瀑流（avijjā-ogha）。 ↑
  55. 补入巴利及汉译经文。此段经文参考了庄春江居士的译文作了修正。 ↑
  56. 　劫（kappa）：佛教意为非常长的时间单位。按《增支部》作四分：坏劫（saṃvaṭṭa-kappa）、坏住劫（saṃvaṭṭaṭṭhāyī-kappa）、成劫（vivaṭṭa-kappa）、成住劫（vivaṭṭaṭṭhāyī-kappa）。又有作六分：大劫（mahā-kappa）、阿僧祇劫（asaṅkhyeyya-kappa）、中劫（antara-kappa,中间劫）、寿劫（āyu-kappa）、减劫（hāyana-kappa）、增劫（vaddhana-kappa）。 ↑
  57. 见（diṭṭhi），在这里的意义可以为「信仰」（belief）或某种「主义」（-ism）的同义词，它可以是对某种观点或看法的执持；而邪见，则是泛指任何导致苦生的不正确看法。 ↑
  58. 按《上座部佛教百科》，三十一界为「三界众生的生存地有恶趣地、欲界善趣地、色界地、无色界地四种，其中细分有三十一界。」（一）恶趣地：1、地狱，2、畜生，3、饿鬼，4、阿修罗；（二）欲界善趣地：5、人，6、四大王天，7、帝释天，8、夜摩天，9、兜率天，10、化乐天，11、他化自在天；（三）色界地：12、梵众天，13、梵辅天，14、大梵天，15、少光天，16、无量光天，17、光音天，18、少净天，19、无量净天，20、遍净天，21、广果天，22、无想天，23、无烦天，24、无热天，25、善现天，26、善见天，27、色究竟天；（四）无色界地：28、空无边处，29、识无边处，30、无所有处，31、非想非非想处。 ↑
  59. 　一法（eko dhammo）的补充资料：

    《长部34经．十增经》（DN.34/(11) Dasuttarasuttaṃ）学友们！有多所助益的一法，有应该被修习的一法，有应该被遍知的一法，有应该被舍断的一法，有退分的一法，有胜进分的一法，有难贯通的一法，有应该使之生出的一法，有应该被证知的一法，有应该被作证的一法。

    （一）哪个是多所助益的一法呢？在善法上不放逸，这是多所助益的一法。(Ka)

    （二）哪个是应该被修习的一法呢？喜悦俱行的身至念，这是应该被修习的一法。(Kha)

    （三）哪个是应该被遍知的一法呢？有烦恼的、会被执取的触，这是应该被遍知的一法。(Ga)

    （四）哪个是应该被舍断的一法呢？我是之慢，这是应该被舍断的一法。(Gha)

    （五）哪个是退分的一法呢？不如理作意，这是退分的一法。(Ṅa)

    （六）哪个是胜进分的一法呢？如理作意，这是胜进分的一法。(Ca)

    （七）哪个是难贯通的一法呢？直接的心定，这是难贯通的一法。(Cha)

    （八）哪个是应该使之生出的一法呢？不动智（不动摇的智），这是应该使之生出的一法。(Ja)

    （九）哪个是应该被证知的一法呢？一切众生皆因食而存续，这是应该被证知的一法。(Jha)

    （十）哪个是应该被作证的一法呢？不动心解脱，这是应该被作证的一法。(Ña)

    《增支部》的内容与上述内容类似。 ↑

  60. 　补入原经文。 ↑
  61. 　补入原经文。 ↑
  62. 原故事请参考《增支部6集55经．受那经》：https://agama.buddhason.org/AN/AN1186.htm
    行禅至流血的部分，《增支部》并没有记载，不过《巴利律藏．大品》及《摩诃僧祇律》（明杂跋渠法之九）则有明文记录，也是比丘能够穿简单没装饰的鞋（革履）的缘起。 ↑
  63. 补入原经文。 ↑
  64. 庄春江居士注：「月食受时（SA）；自恣时到（GA）；相请请时（MA）；受岁之日（AA）」，南传作「在自恣日」（pavāraṇāya），菩提比丘长老英译为「在…自恣仪式」（on…of the pavāraṇā ceremony），或「邀请仪式」（the invitation ceremony, AN），并解说这是雨季安居结束的仪式，比丘邀请所有其他比丘告诫其犯戒行为。按：僧团规制，结夏安居的最后一天僧团集会，就所见、所听闻、所怀疑，「自在地」指出别人的过失，以互相砥砺改正，称为「自恣」，这一天也称为「自恣日」。 ↑
  65. 　俱毗罗（Kuvera），又名毗沙门天（Vessavaṇa），是四大王天之一，在须弥山的北方统领夜叉众 。 ↑
  66. 　补入原经文，全部经文完。 ↑

 

大念处经略讲

 

《大念处经》略讲

附《内观实修指导》

马哈希大师◎著

陈永威译

北京四念处编译小组◎编整

《大念处经》略讲

马哈希大师1951年讲于仰光

佛法之光编辑团1956缅英翻译（版本一）

尼泊尔梭班纳尊者2018缅英翻译（版本二）

陈永威2021年英中翻译

大念处经略讲PDF下载

马哈希大师德相

中译者序

缘起

2020年1月28日下午，笔者因为恰巧在仰光各道场作供养和拜访，途中临时决定参访马哈希传承的巴利学者――达马聂久禅师（Thamanay Kyaw Sayadaw Dhammika），因为禅师知道笔者翻译大师的作品，于是赠予笔者他所审阅的新译马哈希大师《大念处经》略讲（2019年4月版），由尼泊尔的梭班纳尊者（Bhante U Sobhana）翻译（此后称「尼版」）。

因《大念处经》可以说是佛教禅修的宝典，所以笔者回澳后便打算着手翻译，有趣的是，在中心的书架找书籍时，看到原来此书在2015年8月由马哈希总部出版了另一个版本的英译（总部版），那是1956年在佛教杂志所连载。2021年3月，适逢在家中休假，可以专志整理编译积存已久的许多书籍，此书此前只翻了约八页，因内容短，约三星期便告搁笔完成，而且比另一本已完成初稿的《雪山夜叉经讲记》可以提早发布出版。

版本的取舍

因此书有两个英译版本，它们不仅仅在译文上风格不同，在某些段落甚至是「此有彼无」的；总部版笔者感觉是比较直译每句原话，内容上应该是最完整而贴近原本的缅文格式的，但某些内容并不流畅，甚至有辞不达义或误译的情况。尼泊尔尊者的版本，则更像是意译和略去冗文，并以论典对照的方式（nissaya）来引述经文内容，简洁直接，显然更准确地拿捏到巴利经疏的字义和文法结构，但有部分内容它却是缺失了的。两者均有略去部分缅文重复内容及巴利引述的情况。

因此，笔者在这译本里，采取的手法是以总部版为全文结构，再比对尼版，尽可能把两个版本都有的内容，全部译出，因此这译本是糅合了两者的合本。在某些地方，笔者有注明某个版本所有或无的内容。书中［］内的数字是总部版原书的页码，以供对照原书。

在全书适切之处，笔者亦引入内文中提及的巴利文经论原文，部分原文引述会比英译本更详尽，以供读者了解经文全部内容和出处。以及加入一些学者注释在注脚内。巴利原文和中译是采用庄春江居士的译本。所引述《大念处经》注释书的翻译，则是以斯里兰卡索玛长老（Soma Thera）的英译再做的中译，其他注释书的翻译则是参考网络资料后的中译。此外，笔者亦在每一讲中新增了一些标题，方便读者了解章节的重点，也更容易寻找或引述相关内容。

内容概述

读者从本书中，可以了解到，马哈希内观禅法本身，是一套严格按照巴利经论和注释实践的禅法，本书中马哈希大师从古代巴利疏钞，重点对《大念处经》的《四威仪章》及《正知章》作解说，明确地指出禅法以观察身体风大为主要目标的由来，以什么为禅修目标，如何从正念正知于身心，达至解脱的证得。

读者从此书中，应了解清楚念处的真正意思，以及念处的几个重要元素，尤其是正念（sati）、正知（sampajāna）的定义与实践。笔者想在这里简要地指出，马哈希禅法所实践的正念是带着一定程度的专注而修习的，正念在此是有将心置于对象前（注意）的意味，它是配合着正知－－对身心活动的「了知」一起修习，透过反复观照（随观），正念正知得到逐渐发展，所知的内容会渐趋细致，自然而然成为「智」的结果，智的成熟则达至解脱的体证。这一切都可以从经文和注释中得到证明。

由于篇幅所限，大师只能够重点地解说，如果读者想进一步了解详尽的修法，则可以从马哈希大师的《内观实修指导》（Chapter 5, Manual of Insight）中得到实修的详细方法，中譯本為《跟马哈希大师学正念1——内观实修指导》（温宗堃、何孟玲编译）。

在这里感谢提供原文和译文版权的大德们，以及协助校正不同版本内容的各地同修，此简体版经北京四念处群的几位同修三次校对，再经笔者核实，前后约两年方告完成，在这里特别感谢他们的付出。愿参与者及读者能够于行住坐卧体悟无我的实相，解脱诸苦。

澳门佛教正勤禅修中心负责人

陈永威

2022年11月01日

写于澳门

英译本前言（一）

1951年4月17日的缅甸新年，当时的缅甸总理吴努（U Nu）透过缅甸广播机构致新年辞。在演辞中他强调了内观禅修的重要，并鼓励大众禅修一两个月以证取须陀洹道智（sotāpatti magga）。

因此，当时佛教摄益协会（Buddha Sāsana Nuggaha Organization）的秘书――杉天（U San Thein）先生，在1951年5月5日晚上（斋日）于缅甸广播机构发言，引述了总理吴努的话，并介绍了佛教摄益协会。他说明了马哈希大师在传弘及教导全国各地前来的禅修者内观禅法的努力。最后他总结说，从那天晚上起，大师将会分别在四个斋日分开四部分讲解禅修。

大师在当天（1951年5月5日）的晚上开始讲解《大念处经》（Mahāsatipaṭṭhāna Sutta），并分别于此后的三个斋日（5月13、20、28日）续讲。

大师的讲记，总理吴努的新年致辞及杉天先生的介绍辞，全部都编集起来并于1951年6月由佛教摄益协会发表第一版。此后第二及三版亦已分别发表。《佛法之光》期刊的编辑团，在1956年8月期刊的第三册第四期上，发表了大师讲记的英文翻译。此后佛教摄益协会近60年（至2015年前）都不曾出版此文本，而我们今天终于出版了。

我们很感谢《佛法之光》期刊提供他们所作的英文本，亦感谢文乃久博士（Dr. Win Naing Kyaw）把文本的存在告诉我们，并把原来的《佛法之光》期刊借给佛教摄益协会。

在这个版本，我们加入了马哈希大师的照片及略传（中译本没有）。因为我们希望尽快发表大师的讲记，所以并没有翻译总理吴努的新年贺词及杉天先生的介绍。我们希望可以在未来翻译这些演辞并附在后来的版本。

我们亦很感谢宗教事务部的佛法宣传及弘扬局（Department of Promotion and Propagation of the Sāsana of the Ministry of Religious Affairs）慈悲应允让佛教摄益协会以书本形式发表此讲记。

总结而言，我们祈愿禅修者能够依照《大念处经》讲记的说明，来修习内观禅法，证得究竟的寂静――涅盘。

佛教摄益协会主席

田素林　博士

于2015年8月

英译本前言（二）

　

尊敬的至上大智者马哈希大师（Māhāsī Sayādaw，Aggamahāpaṇḍita），出自对那些努力修习内观的行者的甚深悲悯，就《大念处经》作了一连四讲的说明。这四讲经由缅甸广播机构（Burma Broadcasting Service，B.B.S.）于1951年5月播送，并于同年由佛教摄益协会（Buddha Sāsanā Nuggaha Organization）出版。原本的讲座是以缅文作出。作为禅修者，我们对马哈希大师的深广悲悯十分感激。

我们也很感激达马聂久禅师（Tharmanaykyaw Sayādaw U Dhammikālaṅkārābhivaṃsa）及梭班纳尊者（Bhante U Sobhana）的慈悲和付出。梭班纳尊者将这些讲座从缅文本翻译成英文。他是一位尼泊尔的僧人，在缅甸居住了逾14年学习巴利文（Pāḷi）及上座部佛教。梭班纳尊者曾缅英翻译及编辑数本佛法书籍。达马聂久禅师是马哈希传承的禅修导师及巴利学者，无比慈悲地指导及仔细审阅了此英文译本。

编辑小组

写于2019年4月9日

第一讲――绪言及念处的介绍

（1951年5月5日讲于广播电台）

佛陀在《大念处经》的保证

这次将会讲解的教法是《大念处经》（Mahāsatipaṭṭhāna Sutta）。如果有人说，这是佛教里面最重要和圆满的经典（Sutta）是不为过的。原因是在《大念处经》中，毗婆舍那（内观）的操作及修习的方法被彻底和准确地说明了，这也称为「前分道」（pubbabhāga maggaṅga）。经中清楚显示殊胜智的生起方式，四圣谛的四个方面亦已清楚及彻底地展示，即「知苦」（pariññeyya）、「断集」（pahātabba）、「证灭」（sacchikātabba）、「修道」（bhāvetabba）。在经的结尾[1]，有一段明确地确保人们可得证悟的鼓励说话：

“Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni … pañca vassāni… (pe)… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti. [1]

比丘们！别说七年，比丘们！如果任何人在这四念住上这么修习六年……五年……（中略）……四个月……三个月……二个月……一个月……半个月……比丘们！别说半个月，比丘们！如果任何人在这四念住上这么修习七天，对他来说，二果其中之一果应该可以被预期：当生完全智，或当存在有余依时，为阿那含位。

任何中等聪睿的人修习四念处，即使是属于需要培训的人（neyya），他能够于六、七年内取得两个圣果之一：阿罗汉（Arahanta）或阿那含（Anāgāmi）。任何异常聪睿的人修习四念处，七日他便会取得这两个圣果之一。

从这个保证，很显然一个人可以在更短的期间内成为须陀洹（Sotāpanna）或斯陀含（Sakadāgāmi）。这带来了很大的鼓舞。在经文的绪言，佛陀就此经宣称了修习念处的利益，现在请大家谛听：[2]

 

Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānāti.

当像这样说：『比丘们！为了众生的清净、为了愁与悲的超越、为了苦与忧的灭没、为了方法的获得、为了涅盘的作证，这是无岔路（唯一）之道，即：四念住。』

巴中对译：

bhikkhave = 比丘们、yadidaṃ cattāro satipaṭṭhānā = 这四念处、ayaṃ = 此念处之道的修习是、sattānaṃ visuddhiyā = 透过净化心理的染污，为了众生的清净、ekāyano maggo = 一道，唯一之道

在这里，「清净」（visuddhiyā）的意思是「超越烦恼（kilesa），成为阿罗汉」。这是唯一证取涅盘之道。四念处的修习，是带领人们成为圣者、证得阿罗汉果的唯一道路。那么，如果你们希望成为阿罗汉、脱离一切烦恼，你们应该修习四念处。在这里，有人可能说：「我只想成为一位须陀洹，让我可以逃离下一世投生恶道的危险。这可行吗？」

这不用担心，要成为一位阿罗汉（四果），你首先需要成为一位须陀洹（初果）、然后斯陀含（二果）以及阿那含（三果）。这只有在一个人圆满了禅修的学习才能够达成[3]。如果一个人想成为须陀洹，他可以透过完成必要的修习而获得。因此应当注意，一个人就算只想成为须陀洹的人，也需要修习四念处。

巴中对译：

ayaṃ = 此念处之道的修习是、sokaparidevānaṃ samatikkamāya = 为了愁与悲的超越、ekāyano maggo = 一道，唯一之道

在这个世界，人们因为遇到严峻的逆境，如失去父母、伴侣、儿女、生意失败等，那愁与悲是巨大的。根据此经文，所有类别的愁与悲，都可以透过四念处的修习而超越。因此，如果禅修者希望证取无愁与悲的境界，找到真正的快乐，便应当圆满地修习四念处。

巴中对译：

ayaṃ = 此念处之道的修习是、dukkha domanassānaṃ atthaṅgamāya = （身体的）苦及（心理的）忧（苦）的熄灭、ekāyano maggo = 一道，唯一之道

身体的苦有很多类型，它们是难以忍受的。忧苦有很多类型，也是难以忍受的[4]。在这世间，此二种苦都是非常可怕的。这段落指出，透过四念处，可以彻底地超越这些苦。因此，如果一个人想要脱离各种苦，生活安乐，他便应该圆满修习四念处。

巴中对译：

ayaṃ = 此念处之道的修习是、ñāyassa adhigamāya = 为获得（八支）圣道、ekāyano maggo = 一道，唯一之道、nibbānassa sacchikiriyāya = 为了涅盘的作证、ekāyano maggo = 一道，唯一之道

道智、果智与涅盘是佛陀教法中，人们所向往的最高阶位。为了证得道智、果智与涅盘，只有修习四念处。这段落亦说明了，念处之道是唯一可以确定及无疑地趣向道智、果智与涅盘的道路。因此，如果一个人想在此生证得道智、果智与涅盘，他就只需要修习四念处，无岔之路。现在，我将就四念处的修习作解说及给予指导，以利益那些希望走上此道的人们。

念处的利益

在经文的结尾[5]，佛陀宣说在修习四念处后可以获得七种利益：

  1. 众生的清净
  2. 愁的超越
  3. 悲的超越
  4. 苦的熄灭
  5. 忧的熄灭
  6. 达至正道
  7. 涅盘的证得

很明显这七种利益是每个众生最渴望及至为重要的。欲亲证圣道及果的人，应当修习四念处。有些人提出这些问题：「修四念处，可否让人腾空飞行？可以造作什么神变之事？」

提出这些问题的人没有清楚留意到佛陀所作的保证，佛陀在这保证中[6]，不曾提及诸如「修四念处可让人腾空飞行或作神变之事。」有留意这保证的人，其实并不会提出这类无关的问题。不过，如果他们提出这些问题，任何业处禅师，都只会按佛陀在《大念处经》结尾所保证的内容，没有其他。[2]

正念的意义和对象

念处（satipaṭṭhāna）[3]的意义为何？

它指『持续的念现起』或『已建立的念』[4]

『念』（sati）的对象为何？

「于身体的活动生起时，应注意觉察（具念）于它们，无有间断；于感受生起时，应注意觉察它们，无有间断；于各种想法及乱想生起时，应注意觉察它们，无有间断；于任何现象（法）生起时，应注意觉察它们，无有间断。一个人应时刻努力，对这样的观察方式，变得熟练有技巧。」[5]

此处的意思是：一个人应当「循身观身」、「循受观受」等；即是，在身体和心理现象出现的一刻，反复观照、标记（内心默记）那现象，不让任何现象逃离其觉察[7]。佛陀宣称，这样的反复观照－－「随观」，称为「身随观」（kāyānupassī）和「受随观」（vedanānupassī）。

譬如以「走」为例，从心理活动（想走的心念）所生的身体动作，会以「提、推、放」脚的行为来呈现。一名禅修者，应该从提腿到放腿的过程，细心观察当中的身体现象，如紧及移动、其依因果关系的生起、灭去，反复以身观察身，不遗漏任何过程，观察所有相关活动的细节。这样的观照应该在每一步中进行，没有任何一步应该被遗漏。

不要思考任何东西，如果有任何想法走进内心，便应当标记它。在伸展和弯曲手脚时，也如是，禅修者应当在这些动作发生的过程中，观照身体现象如紧及移动的出现乃至消失。对所有其他身体动作，也是如此。不要让任何身心现象在未被观照之下消失。禅修者应当以这样的方式观照[8]，时常努力对所有行住坐卧（四威仪）的活动过程，以及附带生起的相关身心现象保持正念。

对任何「苦受」（dukkha vedanā），如拉紧、压迫感及痛楚，禅修者应该依循感受来观察感受，以感受为目标，观照标记「紧、紧」等。如果一个想法或观念在心中生起，便观照那想法或观念，标记「想、想」等。还有，如果在看到、听到时，悦意和不悦意生起，便应该一一观照其生起，标记「喜欢、喜欢」等，并以感受观照感受。

毗婆舍那刹那定

虽然文中指出，一位禅修者应当在所有身心现象生起时标记它们，对初学者而言，要全部觉察它们是困难的，他会发现自己对很多现象都无法标记。然而，凭借奋力、持续安住及热忱，如果他以此方式专心观照五、六日，他将会出乎意料地把心确立于「念定」（sati-samādhi）。在这个阶段后，禅修者将发现很少现象会逃出觉察及了解。在这么一个阶段[9]，行者会发现，在每次觉察到任何对象时，心识就像全然贴着每一个被觉察的对象上（心与对象同步）。

这种「心一境性」，称为「毗婆舍那刹那定」（vipassanā khaṇika samādhi，又名内观定）。当这种定变得很稳固，禅修者将会清楚明白所有被觉察的对象。

这是怎样的方式？是如此的：当禅修者觉察到一个身体现象，他必然如实地知道它，而且明白那身体现象本身，并没有感知能力。当他觉察到感受，将明白那感受是悦意还是不悦意。当他觉察到心识，会明白心识有倾向所感知对象的功能。还有，他会明白这些被感知的对象、感知它们的心识在此起彼落。因此他将明白，所有这些都是无常、苦、只是「自性法」（sabhāva）[6]，不会以这些对象为可意或憎恶。因此贪婪（abhijjhā）及忧恼（domanassa）没有机会生起，并保持平伏。

四种确立正念之处

如前所述，禅修者应当对身体现象生起时，对其特质作标记，以驱除爱憎等烦恼[10]，并明白它们是无常、苦、无我－－只有自性法（sabhāva）的真相。这是「身随观念处」（kāyānupassanā satipaṭṭhāna）－－反复地观察身体现象来观察身。

再者，禅修者应当在受、心和法（各类现象）生起时，反复观照受、心及法，并明白它们是无常、苦、无我（只有自性法）的真相。这分别是「受随观念处」（vedanānupassanā satipaṭṭhāna）、「心随观念处」（cittānupassanā satipaṭṭhāna）及「法随观念处」（dhammānupassanā satipaṭṭhāna ）。

因此，修习这四种念处的禅修者可以获得道果（的证悟），透过反复专注观察所有身心现象的生起，将能够得见涅槃。这一点佛陀简述如下[7]：

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

比丘们！这里，比丘住于在身上随观身，热心、正知、有念，能调伏对于世间的贪婪、忧。

住于在受上随观受，热心、正知、有念，能调伏对于世间的贪婪、忧。[11]

住于在心上随观心，热心、正知、有念，能调伏对于世间的贪婪、忧。

住于在法上随观法，热心、正知、有念，能调伏对于世间的贪婪、忧。

这篇巴利文的简短意思是：一个人应该观照任何生起的身体现象；应该时常精勤地这样做，持续及如实地明了它们。当一个人这样知道，每一刻的烦恼将会被平伏。观照及明了每一个身体现象，不让烦恼生起，就是「身随观念处」，也就是于身随观身。

同样地，禅修者需要在受、心和法生起时，反复观照受、心及法，并如实地明了它们。禅修者必须要持续提起正念，明了这些现象的究竟性质。以这样的方式明了时，不让烦恼生起。[8]如此，便是「受随观念处」「心随观念处」「法随观念处」。

时间差不多到了，在此我想强调一样非常重要的事情。这部经是佛陀以保证证悟的方式来宣说的。这是「现世作证之法」（sandiṭṭhika-dhamma），即可以被每个人当下被实践、看见和证明的。它并不只是反复读诵或听闻便可获得的。如果一个人实际地练习，他将能够在此时此地亲身证见。不要仅以经论知识去评估那实际的一面。如果他希望测试其真实性，那么可以从一位业处禅师获得念处的方法指导，精勤地自己修习。他将会发现不同阶级的智慧与定力[12]，如早前所说明[13]。时间已到，念处的第一讲在这里结束。

希望大家能够继续收听第二讲。

沙度、沙度、沙度

Sādhu ! Sādhu ! Sādhu!

第一讲完

第二讲――四威仪章

（1951年5月13日讲于广播电台）

在第一部分，我已说明了本经的概要介绍部分，在这一讲里面，我将讲述本经典章节，然而，由于此经有二十一章，此处我只能够讲述《四威仪章》（iriyāpathapabba）的内容。

首先，我想大家记着，《大念处经》并没有不重要的部分，没有「密意」或「隐喻」，我也想大家明白此经直接以简洁的方式，把所有念处的修法说明，它们都是导向证取圣道、果和涅盘。因此我希望大家对这一讲，能够带著决意和专注来聆听（或阅读）。同时，记着现在你有了机缘了解念处禅法，它能导向涅盘的证得，而且是大觉的佛陀所亲口宣说。

能够达至证得涅盘，毗婆舍那（内观）的修习是最为重要的。只有当一个人精确地明了毗婆舍那的修习，他才能够证得涅盘。不然[14]，他将错失证取圣道、果和涅槃的机会。

障碍圣道的两个重要因素

在这里，我想指出有两样事情，能够障碍一个人证取圣道、果和涅盘，那是：

（一）恶友（pāpamittatā ）

（二）作衰败行（kiriya parihāni，应作而不作）

巴利语pāpamittatā，意指「与恶人在一起」或「受邪师的操控」。举例说，阿阇世王（Ajātasattu）不能解脱的原因，错失证涅盘的机会应归咎于恶友，因为他听了提婆达多（Devadatta）的话。另外应该谨记，如果接受任何人的煽动，造作障碍人证得出世间道、果和涅盘的行为，或受人操控反对修习导向解脱的毗婆舍那禅法，那么他必将失去证得道、果和涅盘的机会。

巴利语kiriya parihāni，意指对「教导」「听闻」「修习」的忽视。其中，第一项是导师的责任[15]，正如有云：「他教导佛法，此教法导向苦的熄灭」，其余第二、第三项是一位禅修者的责任。该导师应当全面及完整地解说修习毗婆舍那的方法；不然他便失职，让禅修的弟子不能证得解脱。而作为弟子，也有责任谨慎地记住其导师所给的指导，并按之修习。如果他不聆听那些指导，不尽自己的责任，不按导师所教修习法，他将无法证得道果与涅盘。

错失证悟的在家人贝色

正如同一位名叫贝色的人，没有谛听佛陀所说的重要教法，并且在经还没有讲完之前便离开，因此错失证得解脱的机会。如果他聆听到最后，他会证得初果的。

Atha kho bhagavā acirapakkante pesse

hatthārohaputte bhikkhū āmantesi–

“paṇḍito, bhikkhave, pesso hatthārohaputto;

mahāpañño, bhikkhave, pesso hatthārohaputto.

Sace, bhikkhave, pesso hatthārohaputto

muhuttaṃ nisīdeyya yāvassāhaṃ ime

cattāro puggale vitthārena vibhajissāmi,

mahatā atthena saṃyutto abhavissa.

MN.51 Kandarakasuttaṃ, Majjhimanikāye

「那时，世尊在骑象者之子贝色离开不久，

召唤比丘们：「比丘们！骑象者之子贝色是贤智者；

比丘们！骑象者之子贝色是大慧者，比丘们！

如果骑象者之子贝色再稍坐片刻，直到我详细解说这四种人，

他会有与大利益相应的。」[9]

《中部51经．耿达勒葛经》

《中部》的经文说：「因为贝色回家去，没有听完全经，他错失了成为初果的机缘。」

今时今日，也有很多人因为下述的理由，错失证得道智的机缘：

（一）因为没有听闻经法，那些导向道果的方法；[16]

（二）虽然听过经法，但没有实践修习它；

（三）没有以热忱与全心投入修习毗婆舍那禅法到最后。

大家应当记着，现在我在阐述《大念处经》是为了履行作为导师的责任，而大家的责任，就是谨慎地聆听，然后致力地以热忱实践修毗婆舍那禅法。[10]

四种行为举止的了知

大家现在将会听到大觉佛陀所宣说的《四威仪章》。请专心倾听（或阅读）。

bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti,

ṭhito vā ‘ṭhitomhī’ti pajānāti,

nisinno vā ‘nisinnomhī’ti pajānāti,

sayāno vā ‘sayānomhī’ti pajānāti,

yathā yathā vā panassa kāyo paṇihito hoti,

tathā tathā naṃ pajānāti.

比丘当行走时，他了知：『我行走。』

或者，当站立时，他了知：『我站立。』

或者，当坐着时，他了知：『我坐着。』

或者，当躺着时，他了知：『我躺着。』

或者，他如身体的动向而了知。

Iti ajjhattaṃ vā kāye kāyānupassī viharati,

bahiddhā vā kāye kāyānupassī viharati,

ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati.

‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati,

na ca kiñci loke upādiyati. Evampi kho, bhikkhave,

bhikkhu kāye kāyānupassī viharati.

DN.22 Kāyānupassanā iriyāpathapabbaṃ,

Mahāsatipaṭṭhānasuttaṃ

像这样，或住于在自己的身上随观身，

或住于在外部的身上随观身，

或住于在自己的与外部的身上随观身，

或住于在身上随观集法，

或住于在身上随观消散法，

或住于在身上随观集法与消散法，

或只为了智与持念的程度而『有身体』的念被现起，

并且住于无依止，他在世间中不执取任何事物。

比丘们！比丘这样住于在身上随观身。

《大念处经．四威仪章》[11]

上述所说的念处禅法[17]，并不是任何禅修导师所自创的新业处禅法，它是佛陀在二千五百年前亲述的古老禅法。

在行走时，觉察和了解「在行走」的现象，不是很容易么？还有，在站着时觉察站着、坐时觉察坐着、卧着时觉察卧着，不也很容易么？

为了概述前面这几句，经文「他如身体的动向而了知。」（yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.）表示一位禅修者应该标记觉察所有行住等等的行为，不论大小、观察它们的生因与缘。在此，如果身体的动向是「腹部的起伏活动」，觉察这些活动，以及如实明了它们就属于这一类。

当一位禅修者拥有一个平静的心，并没有被其他的禅修对象所占据，他应该对腹部的起伏作标记，觉察那身体的动向，如实了解。这样不是很容易修习吗？对一位有意修习毗婆舍那禅法的人，按照刚才所说的方法修习不是很容易吗？[18]是的，这很容易。因为佛陀说，这方法是最简易的。

佛陀说此法门，是以一种简易的方式，让无论成人、小童、男人、女人、有受教育的人、没受教育的人都可以修习。我们发现在佛陀的时代，只有七岁的童男童女都可以成为须陀洹乃至阿罗汉。还有，舍卫城的人口有七分之五都是圣者的原因，也是由于那修习方法的简易。如果这些方法需要很长时间研究才能够修习，这些人的成就便不可能发生。

如果一个人需要在拥有很好的论典知识，譬如心识、心所、心路过程、色聚法以及缘法，之后才禅修；那么实际上在那个时代，没有人会修毗婆舍那禅法的，因为当时的人大部分都是没有受经论教育的。一个愚笨的人，譬如小周利槃特（Cūḷapanthaka）在他修行之初遇到很大的困难（无法背下偈颂）。基于这些理由，很清楚可见，佛陀所宣说的禅修方法（业处），都是如同念处禅法般简单。[19]

在这里，当我说它简单，是指容易学会。然而修习佛法达到证得定、慧是不容易的。这看来是一桩难事，它只能够透过正精进、持续修习、热忱与投入才能够达成。时常懒散、心意羸弱，是不会有任何好成果的。

了知不是一般的知道

回到实际修法的题目上，在那一句「当行走时，他了知：『我行走。』」那些没有实修，不明了佛陀的话的人，可能会提出质疑。注释书的作者觉音尊者，在研究过后也给了他对这些质疑的说明。一个无知的人，可能会对人说：「有关『行走』这事，就是连狗也知道，当它们走动时，它们在走。如果禅修者是这样子去知道，两者的『了知』（pajanati）[12]是否类似？」提这问题的人的知识很狭隘。

Gacchanto va gacchamiti pajanati = Tattha

kāmaṃ soṇasiṅgālādayopi gacchantā

‘‘gacchāmā’’ti jānanti, na panetaṃ

evarūpaṃ jānanaṃ sandhāya vuttaṃ.

Evarūpañhi jānanaṃ sattūpaladdhiṃ na pajahati,

attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ

vā satipaṭṭhānabhāvanā vā na hoti.

~Iriyāpathapabbavaṇṇanā,

Mahāsatipaṭṭhānasuttavaṇṇanā

在行走时了知：「我在走。」

有关此「走」，即便犬与豺狼等，也知道它们于走时在走，

但此四威仪所教导，并非类似的了知。

因为那类「了知」属于动物，并不去除众生见，

不去除我见，不会成为禅修业处或念处之培养。

《大念处经疏钞．四威仪章》[13]

注释者觉音尊者是这样在疏钞中回应：是的没错，人与狗都知道在行走时自己在走。但人的了知，与动物本能的感知并不太一样。两者是相当不同。哪里不同？答案是：狗和普通人都认为身心现象及作用为常（nicca）、乐（sukha）、我（attā）。[20]

虽然他们可能会说知道自己在走，但是他们并非在每次行走或动的时候了知到其移动，不是每一样都详尽地了知。他们只是非常表面地知道，而且大部分注意力转向其他对象。就算他们放一些注意力因而「知道」，他们不知道那全身的移动，只是一连串色法的移动，以及从「想走」的心念产生（心生色法）。这个人想着：「那想走的心念是我」（心是我）、「在走的也是我的行走」（身是我）。他被「我」的概念所影响。这类人完全对现象的生起和灭去无知。

他们认为「我」（灵魂）是恒常和不变的，一生也是如此。因此，这类「了知」，不但没有打破我见，反而增强它。这类「了知」，没有伴随任何的随观，不会成为禅修的业处也不能培养四念处的修习。佛陀并没有教导这类「了知」。

Imassa pana bhikkhuno jānanaṃ

sattūpaladdhiṃ pajahati, attasaññaṃ ugghāṭeti,

kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti.

这位比丘（禅修者）的了知去除了众生的见、

击退了我想，此为业处及念处修习之培养

Idañhi “ko gacchati, kassa gamanaṃ,

kiṃ kāraṇā gacchatī”ti evaṃ

sampajānanaṃ sandhāya vuttaṃ.

然而「谁走？是谁的走？何由是此走？」

此等语为禅修者对走的正知（智）。

Tattha ko gacchatīti na koci satto vā puggalo

vā gacchati. Kassa gamananti na kassaci sattassa

vā puggalassa vā gamanaṃ. Kiṃ kāraṇā gacchatīti cittakiriyavāyodhātuvipphārena gacchati.

关于「谁走」，没有众生或人等走。

「是谁的走」，不是任何众生或人的走。

「何由是此走」，依于心作之震动（风界）的遍布而为走。

Tasmā esa evaṃ pajānāti “gacchāmī”ti cittaṃ uppajjati,
taṃ vāyaṃ janeti, vāyo viññattiṃ janeti,
cittakiriyavāyodhātuvipphārena sakalakāyassa purato
abhinīhāro gamananti vuccati.

禅修者如是了知：「想行走」的心生起，
此心产生震动（风界的移动）的过程；
震动的过程导致表色（展现为行走等的身体移动）。
因心作之震动过程散布于整个身体而移动，如此被称为行走。

《大念处经疏钞．四威仪章》[14]

佛陀所教的「了知」，是那种对行走及移动特质（风大）的了知。一位禅修者这样地练习，明白到：「如果『我想走』的念头生起，这个念头会制造一连串移动的心生色法[21]，并产生身表色。」

「谁行走？是谁的行走？」这里可以提两个问题。对这两个问题的回答是：谁行走？（ko gacchati）没有众生、人或任何东西。是谁的行走？（kassa gamanaṃ）不是任何众生或人的行走。因此，禅修者很清晰地明了，只有以下的两样事情：

（一）心生起「我想走」的心念（gacchāmīti cittaṃ）

（二）心生的风大过程所产生的身表色（kāyaviññatti）

基于因果关系而产生的某种纯粹移动，被称为行走。除了上述这两种现象，没有所谓「我走」或「他走」。

「依什么是这个行走？」（kiṃ kāraṇā gacchati）。依心生的色法，那身体的移动而称为行走。因此禅修者了知：如果生起一个「我想走」的念头，那心念产生一连串心生的色法－－风大；那风大导致身表色产生－－与念头同步发生的实际的变动。这结果，整个身体的移动，称为「行走」。[22]

如前面所说明，对上面三个问题－－谁走？是谁的走？依什么是这个走？答案是彻底的了知－－正知（sampajañña），也被称为「正知智」（sampajañña-ñāṇa）。这些是注释者的话语。这种全面的知，是对应「了知」（pajānāti，知道各方面）这个词汇的。

重述注释者的话语，一位禅修者这样明了：

Esa = 一位在标记及觉察行走时「行走」的禅修者；

Pajānāti = 清晰地知道；Gacchāmiti cittaṃ =

想要行走的心；Uppajjati = 生起；Tam = 此心；

Vāyaṃ janeti = 风界产生（坚挺及移动发生）；Vāyo =

风界的活动；viññattiṃ janeti = 导致表色；

Cittakiriyavāyodhātu vipphārena =

因心而导致的移动的推动力而遍及；

sakalakāyassa = 全身的或所有称为「身」的色法；

purato abhinīhāro = 逐渐移动至所欲的方向；

gamananti vuccati = 称为「行走」。

「因为心生的风界，于是身表色产生。」在这里，「坚挺」－－支持或以力量保持的意思，是风大支持的特相，而「导致移动」是风大的作用。因此注释者让我们明了，透过心生的风大，整个身体的移动，是称为「行走」。这些都是对「了知」－－pajānāti 这个词汇的阐述。

一位禅修者必须明白那心念「我想走」的生起，然后他也必须明白所产生的风大过程；并最后明白那风大所导致的身表。[23]他也应该明白整个身体的向前移动，而这个移动被俗语称为「我行走」或「他行走」。

不迷妄正知

事实上并没有行走者，只有行走在发生。一位禅修者必须如此了知，而此了知称为「不迷妄正知」（asammoha-sampajañña），这本身就是禅修的业处。还有，在观察禅修业处而生起这种「正知」（清晰地了知），这便变成是「念处禅修」（satipaṭṭhāna-bhāvanā）。因此，佛陀宣说：「一位禅修者行走时了知在行走。」

如果我们阅读巴利经文连同相关的注释，很明显地那经文是就「行境正知」（gocara-sampajañña）而说，直接指示禅修的方法。注释者解说指当一位禅修者以此方式修习，证得相当程度的定与慧，他的「了知」将变成「不迷妄正知」（又称「无痴正知」）。

注释者的这些话语支持了经文所说，而我们也依靠注释者的话，给予弟子们指导经文所述的念处禅法。很多人已尝试过这个方法[24]，而我们数以千计的弟子均证得了此「不迷妄正知」。这些人包括熟悉佛教经论的比丘及在家居士，也有不熟经论的人。

纵然如此，可能你还是会怀疑觉得：「这样简单观察『行走』，就能够证得这样的正知？」如果你是这样想，便如同一位生来便瞎的人，不相信其他人们可以看到事物一样，因为他自己不能够看到事物。还有，你有机会获得「难得之事」（dullabha），有幸得到人身。人身是需要善业才能获得的，但是却可能无所事事地错过此生。因此应该爱护自己，志求解脱，按照念处禅法来修习毗婆舍那禅。如果你按着我所给予的指导修习四至六日，我是可以保证你证取这样的正知。

正如前面所说明，在「行走」的情况，一位禅修者了知心生色法的移动过程，站、坐、卧也如是[25]。清晰地知道这四类姿势的身心活动，它们每一刻的生起和消失，这类「随观」称为「随观集法」（samudaya-dhammānupassī）[15]和「随观灭法」（vaya-dhammānupassī），[16]因为一位禅修者安住于身随观集起的现象，或安住于身随观集起和灭去的现象。「不迷妄正知」是这类随观的结果。

如果一位禅修者持续以此方式反复观察（随观），包含此随观的智慧将会逐步提升直至他证得圣道、果及涅盘。因此佛陀在经的绪言说：

ñāyassa adhigamāya nibbānassa sacchikiriyāya

「为了智慧（圣道或八正道）的获得，涅盘的取证」[26]

好的，时间已到。我想在这里结束《大念处经》第二部分的讲记。

希望大家能够继续收听下周的第三讲。

沙度、沙度、沙度

Sādhu! Sādhu !Sādhu!

第二讲完

第三讲――正知章

（1951年5月20日讲于广播电台）

对任何动作必须正知

今日所讲的经典，继续是《大念处经》，上一讲是第二部分，今日为第三部分。这次将会讲述《正知章》（sampajānapabbaṃ）。

Puna caparaṃ, bhikkhave, bhikkhu abhikkante

paṭikkante sampajānakārī hoti, ālokite vilokite

sampajānakārī hoti, samiñjite pasārite sampajānakārī

hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,

asite pīte khāyite sāyite sampajānakārī hoti,

uccārapassāvakamme sampajānakārī hoti,

gate ṭhite nisinne sutte jāgarite bhāsite

tuṇhībhāve sampajānakārī hoti.

Iti ajjhattaṃ vā …pe… evampi kho,

bhikkhave, bhikkhu kāye kāyānupassī viharati.

~Kāyānupassanā sampajānapabbaṃ, Mahāsatipaṭṭhānasuttaṃ

再者，比丘们！比丘在前进、后退时是正知于行为者[17]；

在前视、后视时是正知于行为者；

在[肢体]屈伸时是正知于行为者；

在[穿]衣、持钵与大衣时是正知于行为者；

在饮、食、嚼、尝时是正知于行为者；

在大小便动作时是正知于行为者；

在行、住、坐、卧、清醒、语、默时是正知于行为者。

像这样，或住于在自己的身上随观身，

……（中略）比丘们！比丘这样住于在身上随观身。

－－《大念处经．身随观正知章》 [18]

经文说：「在前进、后退时是正知于行为者」（abhikkante paṭikkante sampajānakārī hoti）因此，向前走及向后退时，禅修者必须了知他向前或向后行走。他不应该在没有清晰正知之下行走。因此，禅修者应该对站（住）、坐、向后及向前等修习正知。还有，他必须要在身体向左右走动时，同样地修习了知及标记。

这里，有的人可能会说：「『身体向这边、那边走动』这句子并非佛陀教法所述之语（āhaccabhāsita desanā）。」不要自己产生这样的怀疑（vicikicchā）：「对这些佛陀没有提及的动作的正知，是否符合于修习安住于身随观身？」佛陀教法所述的话语－－「最胜教说」（sāmukkaṃsika desanā），只是概要地说明修法的基本原则，正如文中所见。这并不是全面的说明。如果是这样，那经典分量将会很巨大[27]。

最需要注意的一点，无论是身体向前、向后、向左或右，这各类摆动的本身都是身体现象（色法）。这些身体现象，可以被错误地看待为常、乐、我。因此所有能够被错误地执取的身心现象，都应该被视为内观禅修的对象，以达至破除这些错见的目的。这是毗婆舍那禅法的既定程序。基于此，要明确地铭记于心，所有能够被错误地视为常、乐、我的身心现象，均适合作为禅修对象，正如经中所概述。

四种正知

经文提到：「正知于行为者」（或译「以智行动者」），有四种智可以称为「正知」（sampajañña，或作sampajāna）：

一、目的正知（sātthaka-sampajañña）

二、适当正知（sappāya-sampajañña）

三、行境正知（gocara-sampajañña）

四、不迷妄正知（asammoha-sampajañña）

在这四种正知里面，「目的正知」是在考虑过什么是有意义及没有意义后，知道何为有意义的目的，这可以透过提一个念头[28]：「这样做对任何人有没有用处？」因此，思惟有没有意义为「目的正知」。

「适当正知」是对适当性的理解，虽然已经考虑到有没有意义，但到底什么是适合及不适合自己，对个人的状况与个性等是否适合也需要考虑。如果不适合就不应该做。这样的反思适当性就是「适当正知」。

「目的正知」和「适当正知」在世间、出世间的事务上都有用，如果一个人拥有这两类正知，他便能够在此世间获得成就与利益，同时间，这些都可以成为毗婆舍那禅修的基础。这两种正知，可以辅助止、观的培育，它们也被称为「遍持慧」（pārihārikapaññā），但这并未成为「修习慧」（bhāvanāpaññā）。

「行境正知」（gocarasampajañña）意指禅修的业处，随观的行境。这是说，禅修者对其被安排修习的禅修对象，能够一心系念于它。在毗婆舍那禅修的范围[29]，是指对身口意活动持续作清晰了知，也就是身、受、心、法这四类活动的观察。这种「行境正知」是毗婆舍那禅修的工作范围。它非常重要。只有当一个人获得了「行境正知」，他也将会获得「不迷妄正知」。因此在《大念处经》里面，它备受重视。

注释书列举的四类行境正知

在注释书里面，列举了四类人来说明行境正知的关系：

Idhekacco bhikkhu harati na paccāharati,

ekacco na harati paccāharati, ekacco neva

harati na paccāharati, ekacco harati

ca paccāharati ca.

~Catusampajaññapabbavaṇṇanā,

Mahāsatipaṭṭhānasuttavaṇṇanā

「一类比丘（将禅修目标）带去（托钵），（事后）没有带回；

另一类没有带去，但带回；

另一类没有带去，也没有带回；

另一类带去，带回。」

《大念处经疏钞．正知章》 [19]

一、一些比丘在前往托钵时，心系禅修的目标（业处）而去（harati），在托钵后回程时，没有带着目标而回（na paccāharati），对它失念。这是在显示，就算在远行及需要做某些事而可能忘失正念时，一个修行人对禅修有多尊重。作为禅修者，在所居住的寺内他也应当任何时候（即便作务）持续禅修。

二、另一类比丘，他在前往托钵时不系心禅修目标，但在回程时才系心目标。

很多这类比丘，在进食后努力修习毗婆舍那，都达致了圣道及果。昔日，光是斯里兰卡本岛，在任何村落中，没有一处不是坐禅（解脱）之处，比丘们在坐禅后[30]，吃过米饭后，就地便证取圣果。因此，应当相信，人们透过努力修习毗婆舍那禅法，就可以证得解脱，即使在饮食之间。

三、第三类比丘，是在前往及回程中，均不系心禅修目标。

这样的人被称为「放弃（禅修）职责的人」（nikkhittadhura-puggala）[20]，亦被称为「住放逸者」（pamādavihārī）。这是说他抛弃了正精进的枷锁或责任，任何时候不修正念，因而是一名不负责任的人。他于现生已放弃一切证取解脱的希望，并抛弃了各类毗婆舍那的修习。这样的人是不会留意到有所谓业处（禅修的目标）。然而，还有比这类人更糟糕的，那就是反对他人修习毗婆舍那的人，认为没有人能够在现世中证得解脱。

一个人需要认真深入考虑这桩事[31]。正如一个病者要用药，如果他取得的是良药，会治好他的病；有成熟波罗密的人可以按佛陀所教修习，只要正法尚存，就能证得圣道和果。这一点不应当被忽略。没有经论说一名禅修者不能在现生中证得解脱。

另一方面，注释书说只要按佛陀的教导修习毗婆舍那禅法，一个人能够成为具足「三明」（tevijjā）的阿罗汉：

‧宿命明（pubbenivāsānussatiñāṇaṃ）－－忆起过去多生；

‧天眼明（Dibbacakkhuñāṇaṃ）－－观察众生的生死趣向；

‧漏尽明（āsavakhayañāṇaṃ）－－明了苦因及其灭去之道。

律藏的注释也指出，这样修习，一个人最低可以获得阿那含果。

正行而住则圣者住世

来自《长部．大般涅盘经》的佛语可说是最值得我们依靠：

Ime ca, subhadda, bhikkhū sammā

vihareyyuṃ, asuñño loko arahantehi assāti.

~ DN.16 Mahāparinibbānasuttaṃ

而，须跋陀！如果这些比丘正住，

则世间是不会缺少阿罗汉的

～《长部16经．大般涅盘经》[32]

这句经文的用意是：「如果有修毗婆舍那的禅修者及圣者正住于世，这个世界就不会没有阿罗汉」。在此文中，明白「正住」（sammāvihareyyuṃ）的正确解说，对我们而言是高度重要。

如果圣者及禅修者都独处闲静，修习毗婆舍那，没有弘扬佛法，那么佛陀教法可以持久吗？不能。只有导师们给弟子众教授佛法，鼓励他们修行，那么佛法才会持久。因此，「正住」（或译「正行而住」）应该以此方式理解。按注释书，「正住」的意思是「教导人们他所明了的佛法及其修习方法，并鼓励他们证得他所证得的法。」基于此，一个明白佛法的人，可以向一、二、三乃至十人以上宣扬佛法，让佛法代代相承。我想再进一步解说注释者的话：

Sammā vihareyyunti ettha sotāpanno

attano adhigataṭṭhānaṃ aññassa

kathetvā taṃ sotāpannaṃ karonto

sammā viharati nāma. Esa nayo

sakadāgāmiādīsu.

「正行而住：预流者向他人说明自己证得的方法后，

令他人证得预流，此即名为『正行而住』。

一来者等也是如此。[33]

Sotāpattimaggaṭṭho aññampi sotāpattimaggaṭṭhaṃ

karonto sammā viharati nāma. Esa nayo sesamaggaṭṭhesu.

住预流道者向他人说明并令住预流道，

此名为『正行而住』，住余道者也是如此。

Sotāpattimaggatthāya āraddhavipassako

attano paguṇaṃ kammaṭṭhānaṃ

kathetvā aññampi sotāpattimaggatthāya

āraddhavipassakaṃ karonto

sammā viharati nāma.

Esa nayo sesamaggatthāya āraddhavipassakesu.

Idaṃ sandhāyāha – ‘‘sammā vihareyyu’’nti.

~Subhaddaparibbājakavatthuvaṇṇanā, Mahāparinibbānasuttavaṇṇanā

为（达至）预流道而勤修毗婆舍那者，

向他人说明自己熟习的业处后，

令他人为预流道勤修毗婆舍那，

此亦名为『正行而住』。

为余道而勤修毗婆舍那者也是如此。

以此而说：『正行而住。』

《大般涅盘经疏钞．游行者须跋陀事章》[21]

这些是注释者（觉音尊者）所作的说明。按他所说，只要这世间可以出现任何看清实相的人，佛法会因此而长久兴盛。这句「正住」表示「教导毗婆舍那禅以传扬佛陀教法」[34]，而这亦包括教理传授（pariyatti）的方面。现在，我们不是看到经论的教授与学习吗？这不就正符合「正住」这句话吗？因为教理的存在，无疑地这个世界不会缺乏圣者和阿罗汉，这是按照经文「此世间阿罗汉会是不空的」（asuñño loko arahantehi assāti）而言。

如果大家考虑到经文所确保的利益，你将会明白到：「当一个禅修者遵循佛陀教导的方法修习毗婆舍那禅法，就算他不能在现生证得解脱，他也会确立了戒、定、慧，并增强了其波罗密。」因此作为佛教徒，不应阻碍他人按佛陀的言教实践毗婆舍那禅法。

人们应当注意，如果妨碍他人修习毗婆舍那，这将会造作了一个障碍自身证得圣道果报的行为（magga-antarāya，道障），而他们也将对佛陀教法造成破坏。[35]

最佳的一类比丘

四、第四类也是最后一类比丘，他在前往托钵时会心系禅修目标，并且在回寺时也系念于它。也即是说，无论日夜，任何清醒时刻他都不离开禅修目标，这是四类中最佳的一类。

Idaṃ pana haraṇapaccāharaṇasaṅkhātaṃ

gatapaccāgatikavattaṃ pūrento yadi

upanissayasampanno hoti.

Paṭhamavaye eva arahattaṃ pāpuṇāti.

圆满遵守来去之义务的行者，

被称为「带去带回者」，

若具备证悟的潜质，

能于年轻时期（生命的第一阶段）得阿罗汉位。

No ce paṭhamavaye pāpuṇāti, atha majjhimavaye.

No ce majjhimavaye pāpuṇāti, atha pacchimavaye.

No ce pacchimavaye pāpuṇāti, atha maraṇasamaye.

No ce maraṇasamaye pāpuṇāti, atha devaputto hutvā.

No ce devaputto hutvā pāpuṇāti, anuppanne

buddhe nibbatto paccekabodhiṃ sacchikaroti.

若于年轻时未证，则于中年。

中年未证，则于临终时。

临终时未证，则生为天子。

未生为天子，则于无佛世出生为人，证得独觉菩提。

No ce paccekabodhiṃ sacchikaroti, atha

buddhānaṃ sammukhībhāve khippābhiñño vā

hoti seyyathāpi thero bāhiyo dārucīriyo……

~Catusampajaññapabbavaṇṇanā,

Mahāsatipaṭṭhānasuttavaṇṇanā

若未证得独觉菩提，则于睹见佛陀之时瞬间顿悟，

犹如婆醯长老……（略）

《大念处经疏钞．正知章》[22]

注释者说，这类人能够于现生证得阿罗汉果，如果于年轻时没有证到，他会在死亡的时候证得，不然，就会投生作天人并证果，再不就会在遇到佛陀的时候证得，而且他会获得瞬速的证悟与神通（khippābhiñña）。因此，欲修行的禅修者，绝不应该放弃，还有很多其他利益是可以预期的。我们也按着上述的第四类「行境正知」，来教导弟子众，时刻不可忘失正念。

第四种「正知」－－Asammohasampajañña的意思是「不迷妄正知」，这是没有呆滞或愚昧的彻底理解（正知）。这是说禅修者随观身心现象的生起和灭去，并持续地了知和理解无常[36]、苦、无我。再者，于向前等不迷妄，是「不迷妄正知」。当「行境正知」圆满地确立后，「不迷妄正知」的智慧就会自然呈现。禅修者并不需要分开地修习它。

它的生起是如此的，禅修者持续地标记移动等行为，定与慧变得成熟，他于是明白：「当『我在摆动』的念头生起，仅以此心念，导致心生风界的产生，并引致身表的出现。这个摆动的活动并不是『真我』（灵魂）所产生、也不是我的。仅仅依靠着心生风界，这个称为『身』的躯体摆动。」这样的理解，便是「不迷妄正知」。

禅修者的责任是需要努力修习「行境正知」－－小心地持续观察所有身体活动，而「不迷妄正知」－－看清及了解身心现象的集起与消逝为无常、苦、无我，则是定慧的责任。因此，行者的责任、法的责任应当被区分开。请记着，禅修者应尽力圆满「行境正知」的责任，了知及标记各目标。当禅修者的责任以这种方式圆满，定慧就会圆满自己的责任，然后「不迷妄正知（智）」便会出现。

余下的时间不多，我将简短概说经文的内容。经文：「ālokite vilokite sampajānakārī hoti」，意思是「在前视、后视（左右顾视）时是正知于行为者。」。[37] 不论你在看什么，持续标记「看、看」。

 

经文：「samiñjite pasārite sampajānakārī」，意思是「在（肢体）屈伸时是正知于行为者。」这表示在关节、不论手脚的弯曲、伸展出现时，应观照它们，标记：「想弯、弯」、「想伸、伸」，动作停止的时候亦应观照它们已停止。

经文：「saṅghāṭipattacīvaradhāraṇe sampajānakārī」，意思是「在（穿）衣、持钵与大衣[23]时是正知于行为者。」在任何时候拿着东西，持续标记：「想拿、拿」。

经文：「asite pīte khāyite sāyite sampajānakārī」，意思是「在饮、食、嚼、尝时是正知于行为者。」在任何时候吃、喝东西，都应持续标记，这里有很多现象可以标记。

经文：「uccārapassāvakamme sampajānakārī」，意思是「在大小便动作时是正知于行为者。」在进行大小便的身体动作时，也应该清晰地持续标记。

经文：「gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī」，意思是：「在行、住、坐、卧、清醒、语、默时是正知于行为者。」一个人应该在行走、站立、坐著、起床、谈话、保持静默的时候作标记观照。

简单而言，这些经文表示对各类大大小小的身体动作修习念处[38]，譬如嘴唇的移动、舌头的移动、眼皮的移动、眼睛的张闭、眨眼；总之就是所有身体的移动，因此随观身体现象的集起与散灭。

当持续地这样修习，定力变好，禅修者会清楚知道那想要动或转换（姿势）的心，智慧会自然清净。禅修者明白：「并没有事情的造作者。只有一连串的心念、心生的移动、移动所产生的身表（躯体的摆动），在依次地此起彼落，没有『我』在做。」因此对向前及向后等活动没有迷妄，这被称为「不迷妄正知」。

透过行境正知及不迷妄正知的修习，禅修者会逐步证得各阶段的观智，并最终证得涅盘，熄灭贪嗔痴，一切緣生法止息。到现在，我已给大家修习念处禅法的一些简短指导，以鼓励禅修者修习并趋向涅槃。[39]

到此，今日的佛法开示已完毕。希望大家能够聆听下一节有关观智的开示，也是《大念处经》的最后一讲。

沙度、沙度、沙度

Sādhu ! Sādhu ! Sādhu!

第三讲完

第四讲――证得观智至解脱

（1951年5月28日讲于广播电台）

止与观

今天的开示，将总结《大念处经》的内容。前三讲，主要是「身随观」（kāyānupassanā ）的说明，我已经讲了相当的长度，现在应该解说一下「受随念」（vedanānupassanā）、「心随念」（cittānupassanā ）及「法随念」（dhammānupassanā ），以及各级的观智（vipassanā-ñāṇa）。那些不曾听闻过这些词汇，或没有实际修习观禅的人，可能觉得要明白它们会有困难。

有两种修习毗婆舍那（内观）的根本方法，一种是「止乘行者」（samatha-yānika），另一种是「观乘行者」（vipassanā-yānika）。在「止乘行者」的修法，禅修者先证「近行定」（upacāra-samādhi）或「安止定」（appanā-samādhi），然后再修毗婆舍那禅，观察那禅定的现象。

在「观乘行者」，禅修者并非必须确立深定，而只需要修观，不涉及这两种定。这也被称为「纯观乘者」（suddha-vipassanā-yānika）的修法，意思是只修观，没有其他。[40]《中部》的注释书《破斥犹豫》（Papañcasūdani）说：

Idha panekacco vuttapakāraṃ

samathaṃ anuppādetvāva pañcupādānakkhandhe

aniccādīhi vipassati. Ayaṃ vipassanā.

Dhammadāyādasuttavaṇṇanā,

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

在此教法中，有的人未先令奢摩他定生起，

便观照五取蕴的无常（苦、无我）等。

这是（纯粹的）毗婆舍那。

《中部．法嗣经注释》[24]

「vuttapakāraṃ samathaṃ anuppādetvā」（没有先让奢摩他的生起）；当一位禅修者彻底专注于身心现象的生灭，他在那禅修期间所暂时获得的定，是与「近行定」等量看齐，并能够驱除盖障。因此大部分注释者把此种内观刹那定（khaṇikasamādhi），置于「近行定」之位。我之所以说明这一点，是希望证明虽然禅修者没有分开地确立（修止的）禅定，他仍能够获取「心清净」（citta-visuddhi）。

这句巴利文：「pañcupādānakkhandhe aniccādīhi vipassati」（观照『五取蕴』的无常等），说明毗婆舍那的意思，是「观照身心的现象，以去除被常、乐、我见所迷惑。」谈到五取蕴，很明显的，这些身心现象于每个众生（身心）相续（santāna）的六根门生起。依何形式（缘）生起？

以眼、色、光、作意为缘，眼识生起。

以耳、声、空、作意为缘，耳识生起。[41]

以鼻、香、风、作意为缘，鼻识生起。

以舌、味、水、作意为缘，舌识生起。

以身、触、地、作意为缘，身识生起。

以意、法、作意为缘，意识生起。

眼、色等属于「色蕴」（rūpakkhandha），它们不断在生起与维持；眼识（看）等属于「名蕴」（nāmakkhandha），它们也是不断在生起与维持。同样地，在听、嗅、尝、触、弯曲、伸展、移动、想的一刻，各类蕴生起及维持。

缅甸有一句谚语：「没有正念，那人连山洞也看不见。有正念，则看得清一粒沙。」[25]一名愚迷的凡夫，不知道怎样修习念处禅法的，永远不能觉察到这些身心现象的生灭。因此，他会把这些生灭的现象，看成是连续的单一个体，并执取它为「我」或「众生」，那个「我」在经验「乐」的事物。

如果禅修者在看、听等发生时，观察及标记它们为「看、看」，「听、听」等，禅修者将明了身心现象的短暂生起与熄灭，并如实地理解它们为无常、苦、无我。因此禅修者需要在六根门的身心现象生起时，观照它们为「看、听、触、知」等，观照和标记应当紧贴现象生起的那一刻。然而，一个人只有当心稳固地确立于禅定，以及慧力强壮时，才能够全面地标记「看、听、触、知」时所生起的许多现象。[42]

从四大下手练习观照

一名初学者将不能够对所有这些现象作标记。如果他尝试这样广泛观察每样现象，他也不能获得定力与慧力。因此，注释者说：

Yathāpākaṭaṃ vipassanā bhiniveso

~visuddhimagga mahāṭikā

随着明显的（名色法），执持毗婆舍那
～《清淨道論大钞》

在二十八种色法里面，四大种（mahābhūta）应当被首先观照，因为它们性质粗显易知。其中，地大（pathavī）、火大（tejo）、风大（vāyo）都是可感触到的对象。因此，如果你以可感触到的对象为目标，并于身随观身，标记「触、触」，你必然可以体悟三种元素的其一。地大的特相是硬或软；火大的特相是热或冷；风大的特相是支持或移动。

至于水大（apo），则不是透过身门的接触来感知。但是，当你对那些可感触对象的生灭进行观照标记，你也能够留意到水大的特相（lakkhaṇa）、作用（rasa）和现起（paccupaṭṭhāna），诸如流动、凝结等。因此你必须要观察标记任何时候生起的身体活动，于身随观身，你将清晰地留意到四大的特相[43]、作用和现起。

就这四大中，我现在应当解说风大的特质。「支撑」是风大的特相（vitthambhana-lakkhaṇā），「导致动摇」为其作用（samudīraṇa-rasā），「带动」是其现起（abhinīhāra-paccupaṭṭhānā）。在标记行走或站等的时候，了知在支撑及紧绷等，就是了知风大的特相。知道渐次的移动，那是了知风大的作用。知道拉扯、推及传送，这是了知风大的现起。其他三大地、水、火也有各自的特相、作用和现起。

简言之，无论是什么现象，都应在其生起及维持时，紧贴地观照、标记它们。如果禅修者对四大的其中之一修习念处，他将很快能够了悟其特相、作用和现起。这是符合《清净道论》（visuddhimagga）所说：「lakkhaṇa-rasādivasena pariggāhetabbā」（应以特相、作用等方式观察），这部论也是基于佛陀的教导来撰写。

受、心、法念处的修习

受念处

因此，谨记《大念处经》提供了各种方法，圆满地修习毗婆舍那。一个人应当在身心现象生起的时候修习念处，并于身随观身，如《四威仪章》，《正知章》所说。当这样观照时，如果一个人经历到不可意的感受，例如「紧绷」「压迫」或「痛」，一个人应当留意那感受生起的地方。如果中性的感受（upekkhā vedanā）或舒服的感受（sukha vedanā）生起，禅修者都应该这样观察，于受随观受[44]。这称为「受随观」。

就这一点，注释书用了小童、普通人及一名禅修者来分别说明不同层次的智慧。由于时间所限，我只能作非常短的简介。如果一个人希望知道一位禅修者的智慧有什么不同，那么他应该修习四至六日，他便能够获得此生中不曾经验过的清澈体悟。

心念处

这里还有一点需要注意，当一位禅修者于身随观身，他将会发现心识从一个目标走到另一个目标、或者知道在打妄想。当这些乱想生起，禅修者亦应当标记它：「游走」「想」「知道」等，并观照其生灭。这称为「心随观」。佛陀在《大念处经》中说：

sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti

了知『有贪的心』为有贪的心

注释者进一步说，应该在每一个心识生起的时候观照它。[45]

法念处

另外，当「盖障」（nīvaraṇa）如贪欲（kāmacchanda） 、恶意（byāpāda）、昏沉（thina-middha）、掉悔（uddhacca-kukkucca）、疑（vicikiccha）生起，禅修者应当对这些盖障修习正念，并观照它们的生灭，直到它们彻底消失。一位初学者会发现标记它们会有些困难，标记它们需要很长一段时间，但随著定慧力逐渐确立，他将可以跨越这些盖障，届时只需标记一下便去除它。正如同小童被其父母喝一声便静下来一样。这种随观，称为「法随念」（Dhammānupassanā）。

我没有足够时间可以把（法念处章余下的）蕴（khandha）、处（āyatana）、界（dhātu）、觉支（bojjhaṅga）及圣谛（sacca）讲解。即便各阶的观智，我也只能够简短说明。

正如早前所述，当禅修者在身心现象生起的时候修习念处，其内观禅修所获得的剎那定，将会变得茁壮[46]，他将会对其取为目标的对象达至｢心一境性｣，因为已经没有散乱或游走，心变得纯净。这被称为「心清净」（citta-visuddhi）。

观智进程

第一阶观智－－名色分别智

tadārammaṇā arūpadhammā sayameva pākaṭā honti

~ Ch.18 Diṭṭhivisuddhiniddeso, Visuddhimagga

对于以彼（色）为缘的非色法（心）亦自得明了

《清净道论．第十八说见清净品》[26]

在心清净的阶段，禅修者如论典所说「于彼观察（色法）的心自动地变得明晰」，那观察的心非常清楚明白。因此，当他任何时候保持正念，他观察到色法，以及那标记色法的心；明白只有身心现象成双地生起灭去，没有其他。他清楚明白，除了「名法」（nāma）及「色法」（rūpa），即身心现象之外，没有「我」或「众生」。这称为「见清净」（diṭṭhi-visuddhi），以及「名色分别智」（nāmarūpa-pariccheda-ñāṇa）。

第二阶观智－－缘摄受智

在屈伸身体等，禅修者明了到当心想屈伸，屈伸的身体动作就产生。他清楚理解：「身体的移动，依心生色法、身表而产生」。还有当这样时，禅修者明白到：「依眼根、色尘、光、作意，眼识生起。」因此他明白到只有因、缘，然后果报生起，没有看者、造作者等。这称为「缘摄受智」（paccayapariggaha-ñāṇa）[47]，也被称为「度疑清净」（kaṅkhāvitaraṇa visuddhi）。如果禅修者认真努力地修习毗婆舍那两三日，他将会能够获得这种清净。

第三阶观智－－ 思惟智

再者，当禅修者继续以这方式观照，他会发现身心现象在生起后快速地消失，有时候他也会经验到很多不舒服的感受。他于是思惟到：「因为现象生起后瞬间便消逝，它们是『无常的』。」由于禅修者的心流持续地被这些生灭现象所压迫，他体会到「苦」。然后，这些现象来来去去，没有任何人能够阻止它们如此地发生，也没有人能够主宰它们，它们按照因果规律自己运作着。这是「思惟智」（sammasana-ñāṇa）－－观察、审视、确定所有现象为无常、苦、无我。

第四阶观智－－ 生灭随观智

此后，禅修者会发现，那被观照标记的现象，生起后即灭。它们没有从一处去另一处。它们在此处彼地立刻生灭。这称为「生灭随观智」（udayabbaya-ñāṇa）[48]。要达到这一阶段，禅修者应当努力修习四到六天。

然而在这个观智开展之初，称为「观染」（vipassanūpakkilesa）的现象可能会出现，诸如灿烂的光芒、狂喜、平静、乐受等。当一名禅修者经验这些奇特的现象，他会很雀跃并执取它们。但他不应如此，而是标记它们，并随观它们为无常、苦、无我。如果我要圆满解说这些观染，我将需要花很长时间讲述。大家可以在我所写的《内观禅修枢要》（Manual of Insight，又名《内观禅修手册》）第二章看到详细的说明。

第五阶观智－－ 坏灭随观智

再来，当禅修者如此地观照，他将会留意到观照的心与所观照的现象不断崩灭，没有掺杂任何概念，感知不到任何形状及形象，只看到迅速的散灭。此观智被称为「坏灭随观智」（bhaṅga-ñāṇa）。

然而有的人误以为，在坏灭智的时候，他们会观察到禅修对象的心理影像，然后在观照后看到其坏灭，观见形状及形象的崩坏。大家应当注意，这并非坏灭智。因为这一观智，不会存有任何概念或观念。只有在思惟智，你才会发现这种情形。[49]

应正确地注意，只有了知到观照的心及被观照的对象，彼此双双消逝，远离任何形状及形象（没有概念），这才是坏灭智。因此，禅修者必须努力修习毗婆舍那，并证取如坏灭智等观智。

第六至十一阶观智－－ 怖畏现起智至行舍智

当禅修者抵达坏灭智，便逐渐能够取得更高的观智如「怖畏现起智」（bhaya-ñāṇa）、「过患随观智」（ādīnava-ñāṇa）、「厌离随观智」（nibbidā-ñāṇa）、「欲解脱智」（muñcitukamyatā-ñāṇa）、「审查随观智」（paṭisaṅkhā-ñāṇa）及「行舍智」（saṅkhārupekkhā-ñāṇa）。它们会一个一个地生起。

这里只能够点睛地说明，因没有足够时间。事实上，禅修者还需要跨越某些障碍和干扰来证得圣道智的，因此「业处阿闍黎」（kammaṭṭhānācariya，即禅师）的正确指导与鼓励是不可或缺的。

涅盘的证得

然而，如果禅修者在身心现象生起时，持续以正念观察其生起与灭去[50]，热忱及全心投入观照它们为无常、苦、无我，他将证得上述的观智，以及连同「至出起观智」（vuṭṭhānagāmini-vipassanā-ñāṇa）[27]及「随顺智」（anuloma-ñāṇa）的生起。这些殊胜智会发展趋向「圣道智」（magga-ñāṇa）－－证悟的智慧。

「随顺智」结束后，就会接续生起「种姓智」（gotrabhū-ñāṇa），然后「圣道智」及「果智」（phala-ñāṇa）生起；道智以「无为」「止息」「不生」「寂灭」－－涅盘为目标。行者于此证得涅盘，彻底地解除依因缘法所生之苦（saṇkhāra dukkha）。因为此寂静境界的证得，所以被称为「涅盘的证得」或「见法涅盘」。这符合经文所说：

dhammacakkhuṃ udapādi – “yaṃ kiñci

samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti.

~ Dhammacakkappavattanasuttaṃ

法眼生起：「凡任何集法都是灭法。」

～《相应部．法轮转起经》

《弥兰陀王问经》亦说：

tassa taṃ cittaṃ aparāparaṃ manasikaroto

pavattaṃ samatikkamitvā appavattaṃ okkamati, appavattamanuppatto, mahārāja, sammāpaṭipanno

‘nibbānaṃ sacchikarotī’ti vuccatī’’ti.

彼心再三作意，遂超越于（诸行）转起而入于不转起。

大王，若在正行道之际，

彼得（诸行之）不转起即名为证涅盘。[28]

当存在的现象「不转起」，这便称为「面对面睹见涅盘」。为了让人修习毗婆舍那，及于此时此地证得涅盘，佛陀宣说了《大念处经》，指示出那道路。

我在这数讲中，已展示了前分道，对于想证得涅盘的人们，如果想了解更多详细内容，则可以阅读《内观禅修枢要》。我将于此处结束讲记。

「愿所有众生都能够信受奉行《大念处经》的教导。」[51]

「愿所有众生都能够修习四念处。」

「愿所有众生都能够依法圆满学处，

迅速证得道、果与涅盘。」[52]

沙度、沙度、沙度

Sādhu ! Sādhu ! Sādhu!

第四讲完

（全书结束）

延伸阅读

1. 《中部．念处经－－四念处禅修方法之研究》 何孟玲，华梵硕士论文。2001年，新北市。

2. 《念住－－通往证悟的直接之道》无著比丘（香光书乡编译组），香光书乡出版社。2017年，嘉义市

  1. 补入原经文。中文取自庄春江居士的《大念处经》中译及巴利文版本，但略去了原文年、月上的反复式内容（http://agama.buddhason.org/DN/DN22.htm）。 ↑
  2. 这章节的七利益内容及后面对神通的一大段评论，在尼泊尔尊者的英译本并没有记载。 ↑
  3. 庄春江居士注：「四念处（SA/MA/DA）；四意止（AA）」，南传作「四念住」（cattāro satipaṭṭhānā），菩提比丘长老英译为「四个深切注意的建立」（four establishments of mindfulness），并解说「satipaṭṭhāna」一词，论师们有两种解读法，若解读为「念+现起」（sati+upaṭṭhāna），则为「念住；深切注意的建立」，若解读为「念+出发点」（sati+paṭṭhāna），则为「念处；深切注意的基础」，前者强调「建立念的行为」，后者强调「应用念的所缘」，虽然论师多倾向后者，但前者确定是更原始的（即属于更早期的诠释）。按：四念处被称为「自处父母境界」(SA.617)、「放牧处」(SA.1249)、「自洲自依」(SA.638)。 ↑
  4. 补入相符的巴利名词。 ↑
  5. 「正念」（sati）这个词汇，在无着比丘所作的《念住》一书，定义为mindfulness，中译多作「注意」、「觉知」；本书则多以「觉察」「观照」来表示，而不使用「觉知」；以防混淆另一个词汇pajānāti：「了知」，后者是「正知」的内容。 ↑
  6. 《巴汉词典》明法尊者增订：Sabhāva，【阳】自性，情況，性情，真实。sabhāvadhamma，【阳】自然的原则。sabhāvarūpa，有自性色–具有各自的特性，例如地界的硬等。 ↑
  7. 这一小段内容为总部版所无。 ↑
  8. 尼本在这些描述受心法的段落，重复叙述了类似身随观的內容，总部本概略处理，此处则在描述身随观后，整合受心法為一段，略去冗长部分。 ↑
  9. 　此处补入额外的巴利经文。全部内容及故事，请参考《中部51经．耿达勒葛经》（MN.51 Kandarakasuttaṃ）：http://agama.buddhason.org/MN/MN051.htm ↑
  10. 此章节的内容尼本所无。 ↑
  11. 补入全章经文，庄春江居士中译本。 ↑
  12. 读者应注意，这里的「了知」（pajānanaṃ或pajahati等），是通用于想、识及智的了知，而禅修的了知是与智相应的了知，如《清净道论》云：「以了知之义为慧。这了知是什么？是和想知及识知的行相有别的各种知。」（Kenaṭṭhena paññāti pajānanaṭṭhena paññā. Kimidaṃ pajānanaṃ nāma? Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. ） ↑
  13. 补入巴利注释原文，中译依索玛尊者（Soma Thera）的英译本所作。 ↑
  14. 　补入巴利注释原文及中译。 ↑
  15. 庄春江居士的注释：(1)「集(SA/DA)；习(SA/MA)；习/习起(AA)」，南传作「集；集起」(samudayaṃ，动词samudayati)，菩提比丘长老英译为「起源，起来；出现」(origin, origination/动词originate, arising)。 (2)「集法(SA)；习法/有习之法(AA)」，南传作「集法」(samudayadhammo)，菩提比丘长老英译为「属于有起源者」(subject to origination)，或「起源性质」(the nature of origination, SN.47.40)。这里的「法」不是指「正法」。 ↑
  16. 「观察生灭/谛观法生灭(SA)；作生灭相(GA)；观兴衰法(MA)；观法生灭(DA)」，南传作(i)「随观生灭」(udayabbayānupassī)，菩提比丘长老英译为「凝视起落」(contemplating rise and fall, SN)，或「凝视出现与消失」(contemplating arising and vanishing, AN)。按：这里的「灭；衰灭」原文为 vaya=baya 而非 nirodha。(ii)「随观这消散的」(vayañcassānupassati)，菩提比丘长老英译为「观察其消散」(he observes its vanishing, AN)。按：《满足希求》说，他看见他这个心的生起与消散(tassa cesa cittassa uppādampi vayampi passati, AN.6.55)。(iii)「导向生起与灭没[之慧]」(udayatthagāminiyā [paññāya])，菩提比丘长老英译为「识别出现与消失之智慧」(the wisdom that discerns arising and passing away, AN)。 ↑
  17. 庄春江居士注：「正知于行为者」（sampajānakārī，逐字译为「正知+作者」），菩提比丘长老英译为「以清楚的理解而行动者」（who acts with clear comprehension）。 ↑
  18. 补入巴利经文和中译。 ↑
  19. 补入注释书原文及中译。 ↑
  20. Nikkhitta，（Nikkhipati的【过分】放下，搁置，放弃。nikkhittadhura﹐【中】放下职责。paviveke nikkhittadhurā﹐闲居而无所事事。 ↑
  21. 从班迪达大师《解脱道上》（温宗堃中译）的辅注补入巴利对照译文，并加以润饰。 ↑
  22. 补入注释书原文及中译。 ↑
  23. 　庄春江注：「僧伽梨」，南传作「大衣」(saṅghāṭi，音译为「僧伽梨；僧迦梨；僧迦利」，另译为「重衣」)，菩提比丘长老英译为「外衣」(outer robe)。 ↑
  24. 补入注释书内容。 ↑
  25. 　原文本只引述了前半句，这里补上整个谚语。 ↑
  26. 整段引文明确说明，先以反复观察色法、掌握、心得清净后，继而把握名法。（Sace panassa tena tena mukhena rūpaṃ pariggahetvā arūpaṃ pariggaṇhato sukhumattā arūpaṃ na upaṭṭhāti, tena dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti.）「如果那瑜伽者以诸门（观察法）把握了色，而后去把握非色，然因微细、非色不能现起，但他不可放弃重任（修行），必须把色数数思惟、作意、把握、确定。当他对于色次第澄清、去结、而极清净之时，则以彼（色）为所缘的非色法亦自明了。 」 （叶均居士中译） ↑
  27. 「至出起观智」（ vuṭṭhānagāmini-vipassanā-ñāṇa），又称「达顶点观」，是第十一至十三观智（行舍智、随順智、种姓智）的统称。 ↑
  28. 补入原经更详细的经文以辅助说明。引述的为巴宙居士的中译。 ↑

阿毗达摩讲座 戒喜禅师讲

阿毗达摩讲座 中英对照

戒喜禅师讲

英译中：Bodhi Fansubs 菩提字幕屋

 

disk01track01

I’m very glad to be here, be with you

我很高兴能在这里与大家一起

and to share my knowledge of abhidhamma with you

分享关于阿毗达摩的知识

I’m grateful to, I don’t remember, the sponsors so who made it possible this class

感谢促成这次课程的人

In Therava tradition,

根据上座部传统

whenever, an author writes a book,

一个人写一本书之前

he first pays homage to the triple gem,

首先要向三宝致敬

and also to his teachers.

同时也要向他的老师致敬

and today I’m very glad that all of you paid homage to the triple gem

今天你们向三宝致敬，我很高兴

the aim of paying homage to the triple gem as the beginning of a class,

在上课前，向三宝致敬的目的

or as the beginning of writing a book,

或者在写书之前，向三宝致敬的目的

is for the task to have a success end without hindrance

是为了让一切圆满，没有障碍

so we hope to finish this class without any hindrance.

我们希望这个课程圆满结束，没有障碍

years ago, I was reading a book,

若干年前，我读了一本书

a small paperback, and the name of the book was See Without Glasses.

一本小小的平装书，书名是：《摘掉眼镜也能看》

this book contains some exercises for the eye muscles.

这本书教导眼部肌肉锻炼的方法

so as to correct the vision

用来矫正视力

so that you can read without glasses.

这样就能摘掉眼镜去看书

the excises as given in that book was so invovled,

书中教导的方法很复杂

that I gave up

所以我放弃了

that is why I am still wearing glasses today.

以致现在我还戴着眼镜

But what struck me, the book struck me was some statements in that book,

但是书中有些论点还是让我吃惊

in one place, that book says, seeing is 90% mental

其中一处，它说：观看90%是心理性的作用

and only 10% physical

只有10%是生理性的作用

that book was written by MD, MD means medical doctor.

这本书是个医学博士写的

so when he wrote this, I was very surprised,

他这样说，我很吃惊

because it came very close to what was taught in abhidhamma

因为，这和阿毗达摩里的教导很类似

according to abhidhamma,

根据阿毗达摩

seeing is more mental than physical,

看，较之于生理活动，更多地是心理活动

now it is true that the eyes, and the object to be seen, play some part in the seeing

当然，眼球、所看到的物体对于“看”也起到一些作用

but seeing consists of a great amount of mental activities,

但是“看”包含了大量的心理活动

and these mental activities are explained in detail in abhidhamma

这些心理活动在阿毗达摩里得到了详细的介绍

in another place, the book says,

在另外一个地方，书里写道

in order for you to see the letter A

为了看到字母A your eyes shift four times,

你的眼睛转动四次

so only after shifting four times, do you see the letter A

你的眼睛转动四次，你看到字母A that also comes very close to what was taught in abhidhamma

这也与阿毗达摩里的讲法很类似

according to abhidhamma, in order to, say, I see a man, or I see a woman,

根据阿毗达摩，例如要想看一个男人、女人

you mind has to go through five types of thought processes

你的一个心需要经过五种心路过程

and each thought process repeat in thousands of times

每一个心路过程要重复成千上万次

so only after going through these five, classes of five types of thought processes

只有经过这五种心路过程

do you see a man or a woman

你才看到一个人

so it comes very close to what’s taught in abhidhamma

所以这本书和阿毗达摩很相似

so, quite often, we find some parallels in science, or in science and the abhidhamma.

所以，我们经常在科学里看到与阿毗达摩类似的讲法

and also, in the Reader’s Digest magazine

同样，在《读者文摘》杂志里

I read a sentence, it was actually the end of article theory

我读到一句关于粒子理论的句子

and that sentence says,

这句话是这样说的

if we take off all space, from the earth, from the globe

如果去掉地球里面的所有空隙

the earth would be no bigger than a golf ball.

整个地球就只有高尔夫球这么大

unbelievable, it is what it is said in the book

不可思议，这本书就是这样写的

and it also came very close to what was taught in abhidhamma

这也和阿毗达摩的说法很类似

so according to abhidhamma, the material properties, arise and exist in groups

根据阿毗达摩，不同种类的色法生起

and between these groups, there is always space

在各种色法之间，有很多空隙

and there are many small particles of material properties existing close to each other

许多色法颗粒紧密相邻

but there is always space between these groups of material properties.

但是在各种色法之间，总有空隙

so although we think that,

所以，即便我们认为

for example, this thing is solid

例如，这东西是致密的

actually it is like a seat

例如像一把椅子

there is much space in this stand

椅子腿之内有很多空隙

so again, it comes very close to what was taught in abhidhamma

这同样跟阿毗达摩的讲法很像

and lately

最近

I saw in an advertisement, one statement,

我在一个广告里看到一句话

now in abhidhamma, it’s taught that

根据阿毗达摩的讲法

mind or consciousness can arise and disappear

心的生灭

billions of times in a second,

一秒钟可以进行成几十亿次

what they said in the books is

我在这本书里看到的是

in the time when you snap your fingers,

弹指之间

billions of thought movements arise and disappear

有几十亿个思维过程生灭

although we have been teaching this for many years,

虽然我们长久以来受到这样的教导

we have no way of proving it,

我们没有办法证实它

until as nuclear science came into being

直到原子科学的诞生

now they have now produced watches,

他们据此生产钟表

they said, themselves

根据他们的说法

taken the time signals broadcast by one station

接受从基站里广播的时间信号

that station is located in the state of Colorado in USA

这个基站位于美国的科罗拉多

so that state is called National Institute of Standard and Technology

那个地方叫国家标准技术研究所

and it is said in this advertisement that

在他们的宣传里说

to an ordinary person, in a second, means just a tick tock of a clock,

对于普通人来说，一秒钟就是时钟滴答一次

what it is a second for us, just a tick tock of a clock 1秒钟对于我们而言，就是时钟滴答一次

but to the nuclear scientists at this center

但是对于那个中心的原子核科学家

it is, a second is nine plus billion vibrations of a cesium-133 atom 1秒就是铯133原子震荡90多亿次

I don’t know about the atoms,

我对原子一无所知

but what struck me was more than nine billion vibrations in a second.

但让我吃惊的是，1秒钟90多亿次

if they can calculate nine billion vibrations in a second

如果他们能计算1秒钟震动90亿次

that means mind and consciousness can arise and disappear billions of times in a second.

表明心可以在1秒内生灭几十亿次

so that also comes very close to what is taught in abhidhamma

这与阿毗达摩的讲法也很类似

so there are many things in abhidhamma that are very interesting

阿毗达摩里有很多有意思的东西

and that that has parallels in modern science

在现代科学里也有类似的说法

now I’m a buddhist monk,

我是个佛教僧人

I do not use modern science as a touchstone

我并不是用现代科学作为试金石

to test buddhism on it

用它来检验佛教

my attitude is the other way around,

我的态度恰恰相反

I will take the teachings of the Buddha as the touchstone,

我要将佛教作为试金石

and test science on it.

用佛教来检验科学

and if science does not agree with what the Buddha taught,

如果科学和佛教有不吻合的地方

I will wait for a time when it agrees with what the Buddha taught,

我就会等等看，等科学将来发展到与佛教一致

so in abhidhamma there are many things that are interesting

在阿毗达摩里，很多东西很有趣

it is like a storehouse,

阿毗达摩就像一个仓库

this storehouse of precious stones waiting to be explored

这个宝库里的矿石，将要被开采

waiting to be understood by people like you,

等着像你们这样的人来理解

so I’m very glad that today there are

所以我很开心，今天

I’m told that there are about 200 participants at this class

我听说有大概200人来听课

this is the biggest class I have ever taught

这是我教过的人数最多的课程

Now it is, there are two divisions of Buddhism

现在谈谈佛教的两个派别

two major divisions of buddhism, mahayana buddhism and theravada buddhism

佛教的两个主要派别：大乘佛教和上座部佛教

now we have parted from each other, but we still are brothers,

虽然已经分成了两个派别，但我们还是兄弟

but we have different

但是我们也有不同

teaching that common to both these branches, and also we have some different teachings, different suttas.

我们有相同的教法，但是也有不同的教法和经典

there is abhidhamma in mahayana, and there is abhidhamma in theravada

大乘和上座部都有阿毗达摩

they are not exactly the same.

它们不尽相同

since I’m a therava monk, I’m familiar with theravada abhidhamma

因为我是上座部的僧人，所以我熟悉上座部的阿毗达摩

and so the abhidhamma I’m going to teach you in this class is theravada abhidhamma

所以我在本次课程中讲授的是上座部的阿毗达摩

and we need to know how the buddha’s teachings recorded

我们要了解佛陀的教导是怎么记录

and handed down until the present time

并且传承到今天的

it’s a little bit of the history

所以要谈一点历史

how these teachings are handed down

这些教法怎么流传下来

now we now have theravada of three pitakas, or baskets

我们上座部有三藏

and abhidhamma is the third of these baskets

阿毗达摩是三藏之三

we need to know how these teachings are handed down from generation to generation

我们需要知道这些教法是如何代代传承的

now buddha did not write anything down,

佛陀没有写下任何东西

there were no books

当时也没有书

or books were very difficult to get in those days,

或者说当时很难获得书写材料

and also maybe people at that time

或者可能当时的人

thought that buddha’s teachings are so sacred,

认为佛陀的教法太神圣了

they should not be put on books or writing mateirals or whatever

觉得不应该被记录下来，等等

so buddha’s teachings were remembered by his immediate disciples,

所以佛陀的教导被亲传弟子所记诵

or memorized, his teachings were memorized by his immediate disciples.

他的教导被亲传弟子所背诵

and after the death of the buddha,

佛陀去世后

only three months after his death,

佛陀去世后三个月

the surviving disciples

他的亲传弟子

headed by the venerable Mahā Kassapa

以大迦叶尊者为首

decided to hold a council, a buddhist council,

决定结集

so at this buddhist council all the teachings of the buddha were collected,

在这次结集中，所有佛陀的教导都被收集

and two venerable monks

有两位尊者

presented the teachings of the buddha to the council

将佛陀的教法呈给结集的僧众

and each unit of teaching, or each saying

每一句教法

was closely scrutinized

都被严格地审查

and when the participants of the council there were

参加这次结集的人

500 arahants at the council

有500名阿罗汉

so when, all the immediate diciples of buddha,

他们都是佛陀的亲传弟子

so when the participants were satisfied that the piece of teaching was

与会大众都很满意，所有的教法

authentic teachings of the buddha

都是真真实实的佛陀教法

they accepted that teaching by reciting together

他们认可并一起诵读这些教法

so reciting together is a kind of seal of authenticity

一起诵读就表明对真实性的认可

for that particular teaching

对这些教法认可

so in this way, every piece of teaching was closely scrutinized

所有教法都经过了这样严格的审查

and then they were satisfied

大家都满意

they accepted that teaching by reciting together.

通过一起诵读来认可它

the pali word for that kind of ceremony is called Saṅgāyana or Saṅgīti

这种结集巴利语称之为

Saṅgāyana或Saṅgīti meaning reciting together.

意思是合诵或会诵。

so at the first buddhist council

在第一次结集的时候

all the teachings of the buddha were collected and invited into three pitakas or baskets

所有的教法就被归为三藏

later and also into five Nikāyas or collections,

也可以分为五部尼柯耶

and we will come to them later

稍后我们再谈这些分类

three months after the death of the buddha,

佛陀去世后三个月

the first council was held, and at that council all the teachings of buddha were collected and accepted

举行第一次结集，在这次结集中佛陀的所有教法都被收集被认可

then one hundred years after the death of the buddha,

佛陀去世100年后

there was another council,

举行了第二次结集

at that council also, those were accepted at the first buddhist council were reaffirmed, reaccepted

在这次结集时，第一次结集的经文得到再确认，再认可

and then his teachings were handed down from generation to generation by word of mouth.

佛陀的教法就这样代代通过口头相传

234 years after the death of the buddha, during the time of king Asoka

佛陀去世234年之后的阿育王时期

at Pātaliputra in India, the third buddhist council was held

在当时的华氏城，举行了第三次结集

at that council also the teachings that were accepted at the first and second councils were reafirmed,

在那次结集，前两次的经文得到了进一步确认

and accepted

并且得到认可

until that time buddha’s teachings were handed down from generation to generation by word of mouth

直到那时，佛陀的教法都是通过口头代代相传

after the third buddhist council,

到第三次结集之后

the venerable Moggaliputta Tissa, who was the president of that council

目犍连子帝须尊者主持了这次结集

with the help of king of Asoka, sent missionaries to different countries.

在阿育王的帮助下，派人去不同的国家传教

and one group of missionaries was sent to Sri Lanka

其中一个传教团被派往斯里兰卡

and that missionary was very successful and the whole of the island became buddhist.

到斯里兰卡的传教活动很成功整个岛屿的人都信了佛

and tipitaka was brought to Sri Lanka and then

三藏经典也被带到了斯里兰卡

the monks in Sri Lanka wrote commentaries also.

斯里兰卡的僧人也写了注释

but about 450 years after the death of the buddha,

大约佛去世450年后

there was a great rebellion in Sri Lanka

斯里兰卡大乱

people had to flee their places,

人们四处逃窜

and monks also could not stay at their places and so they had to go here and there,

僧人也不能安住，只能东躲西藏

some went into the forests and so on,

有些人跑进了森林

so the country was all in disorder

整个国家一片混乱

so when that happened, one group of monks,

这时候，有一群僧人

decided to go to south india, to escape the rebellion

打算逃到南印度避难

but there were other monks who chose to remain in Sri Lanka

有些僧人则选择留在斯里兰卡

although they had very different times and different conditions

虽然他们的境遇各有不同

they tried to keep the tipitaka intact in their memory.

但是他们都尽力保持完整记诵三藏

they may not have enough to eat but recited that tipitaka, so that they do not forget.

他们可能没有足够的食物但是他们对三藏一直记诵不忘

and that rebellion lasted for 12 years

这场动乱持续了12年之久

after 12 years when the rebellion was over, 12年之后，动乱结束

the monks who went over to south india came back to Sri lanka

逃到南印度的僧人回到了斯里兰卡

so when they came back

当他们回来的时候

those who were left behind Sri Lanka

留在斯里兰卡的僧人

said, brothers, you went over to south india, you did not suffer like we did

对他们说：师兄们，你们去南印度不像我们受尽磨难

but we suffered a lot during the rebellion and so

我们在这场动乱中受尽磨难

our memory might have impaired, might have been impaired

我们的记忆恐怕也受到损伤

we may have made some mistakes in our memory

我们的记忆可能出现差错

so let us check the tipitaka you have

让我们一起来核对核对三藏

memorized with our tipitaka which we have memorized

核对我们所记诵的三藏

so they checked, when the two parties checked

所以双方进行了核对

the tipitaka, they had memorized

对双方记诵的三藏进行核对

It was said there was no difference

据说没有任何不同

so they decided in the future

他们觉得在将来

people might not be able to memorize all these and put them together.

人们可能不能记诵这些经典

and so they decided to write down the tipitaka on palm leaves.

他们决定将三藏记录在贝叶上

so that took place about 450 years after the death of the buddha

这件事发生在佛陀去世450年后

done in Sri lanka in place called Aḷuvihāra, near the city of Kandy

这一次结集发生在斯里兰卡康提城附近的阿卢迦寺

then in 1871, 1871年

another buddhist council took place in Myanmar

在缅甸进行了再一次的结集

in the city of Mandalay

地点是曼德勒市

during the time of king Mindon

明东王执政时

so king Mindon was a very devout king,

明东王是非常虔诚的国王

he wanted to do what other kings had not done.

他想完成其他国王未完成的事业

he knew that tipitaka was written down on palm leaves

因为当时三藏是写在贝叶上

now he wanted the tipitaka to last forever.

所以他想永远地保存三藏

so he decided to have tipitaka inscribed on marble slabs

所以他决定将三藏刻在大理石板上

it was lucky there was a hill near Mandalay where these marble slabs can be obtained

很幸运，在曼德勒附近有一座山，可以获取大理石

who you have seen many marble buddha statues, you know how good they are.

你们如果见过大理石佛像，就知道那非常壮观

so the tipitaka was inscribed on those marble slabs

三藏都被刻在这些大理石板上

and they were all together 729 marble slabs

一共是729块大理石板

and they are still intact, they are still to be seen in Mandalay

至今保存完好，依然可以看到它们在曼德勒

even though there was fighting during the WWII around that place.

虽然在二战中那里经历了战火

none of these slabs were hit by any bomb shell or whatever

没有任何炮弹击中这些石板

so until today, they stand intact in the compound of the pagoda near Mandalay Hill.

直到如今，它们依然完好无损地保存在曼德勒山附近的佛塔里

that was in 1871

这次结集发生在1871年

then in 1954 after the independence,

然后是缅甸独立之后的1954年，

another council was held, it was called the sixth buddhist council.

举行了第六次结集

to that council, all the representatives of the theravada countries were invited,

这次结集邀请了所有上座部国家的代表

and also prominent leaders from the mahayana countries were also invited.

同时也邀请了大乘佛教国家的著名领袖

and 2500 monks participated in that council

参加结集的一共有2500名僧人

in a man-made cave near Rangoon

地点是在仰光的人造石窟里

so then it was held in 1954 and it went on for six or seven years

时间是在1954年，持续了六七年

so the tipitaka was handed down from generation to generation

三藏就这样代代流传

through the councils

经过一次次的结集

until the fifth council, there were no printed books in Burma or in Myanmar,

在第五次结集之前，在缅甸还没有印刷的书籍

later under the british rule, the books, the tipitaka books were printed

后来在英国治下，有佛经的印刷

and so at the sixth buddhist council,

在第六次结集时

all these tipitaka book along with the commentaries,

所有三藏以及注释书

and sub-commentaries were edited and published

加上疏钞都被编辑出版

so now the myanmar peole have the whole set of tipitaka

所以缅甸人拥有完整的三藏

complete with commentaries and sub-commentaries.

包括注释书和疏钞

now buddha’s teachings are divided into nikayas, and also into pitakas

佛陀的教法可以分成尼柯耶和藏

I want you to be familiar with these two divisions.

我希望你们熟悉这两种分类

So at the first buddhist council,

在第一次结集时

the elders divided the buddha’s teachings into five collections or nikayas

长老们将佛陀的教导分为五部（尼柯耶）

there are collection of long discourses,

它们是：长部

collection of middle length discourses,

中部

collection of kindred discourses or associated discourses

相应部

collection of gradual discourses and collection of minor discourses.

增支部和小部

they are respectively called in Pali:

巴利语分别为：

Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, Khuddaka Nikāya so buddha’s teachings are divided into five collections

佛陀的教法分为此五部

that is one division.

这是一种分类方法

another division is into three pitakas or baskets

另外一种分类就是分为三藏

the word pitaka in pali means basket, or things to be learnt

藏在巴利语意思是篮子，或者说要学习的东西

and these three pitakas are:

三藏是：

Vinaya Piṭaka, Sutta or Suttanta Piṭaka, and Abhidhamma Piṭaka.

律藏、经藏、论藏

so, all teachings of the buddha are divided into five nikayas,

所以佛陀的所有教法可以分为五尼柯耶

and also they are divided into three pitakas

也可以分为三藏

now, the division into nikayas,

五尼柯耶的分类

is not the sub-division of pitaka division.

并非三藏分类的子类

it is a separate division

它是独立的分类

I tell you this because there is so much misunderstanding of our nikayas and pitakas.

我指出这点，因为对于尼柯耶、藏的概念有很多误解

many people think that digha nikaya and so on are a subdivision of sutta pitaka

许多人认为长部等等是经藏的子类

but that is not true.

并不是这样的

the nikaya division is one division,

尼柯耶是一种分类方法

and pitaka division is another independent division

三藏是另外一种分类方法

among the five collections or five nikayas

在五部尼柯耶的分类中

abhidhamma is included in the minor discourses

阿毗达摩属于小部

but in the three pitakas, abhidhamma pitaka is one separate pitaka.

但是在三藏的分类中，阿毗达摩属于独立的一藏

now we come to the word abhidhamma

现在我们谈谈阿毗达摩这个词

the word abhidhamma composed of abhi and dhamma

阿毗达摩这个词包括“阿毗”和“达摩”

abhi is a prefix

阿毗是个前缀

here it means excelling or distinguished

这里的意思是：优胜的，杰出的

and dhamma means teaching

达摩指教法

so abhidhamma means the teaching excelling or distinguished from the teachings in sutta pitaka

所以，阿毗达摩指较之于经藏，是一种优胜的，杰出的教法

and that means they are, they excel or they are distinguished from all the teachings in sutta pitaka

就是较之于经藏的教法它们是优胜、杰出的

with regard to method of treatment

这是就处理方式而言

when we say abhidhamma is excelling teaching

当我们说阿毗达摩是优胜的教法

or distinguished teaching

或者说杰出的教法

from the teachings of sutta pitaka

相对于经藏而言

we do not mean that that taught in abhidhamma pitaka

我们不是说在阿毗达摩里的教法

are better than or higher than those taught in sutta pitaka

比在经藏里的教法更好，更高级

they are called excellent or distinguished because of the method of treatment.

之所以说它是优胜、杰出的是说就它的处理方法而言

many topics were taught both in sutta pitaka and abhidhamma pitaka

经藏和阿毗达摩里有许多相同的主题

but what makes abhidhamma pitaka different from sutta pitaka is

阿毗达摩和经藏的不同之处在于

is method of treatment.

处理问题的方法

now you’re all familiar with five aggregates

你们都很熟悉五蕴

these five aggregates

这五蕴

are treated in brief in the sutta pitaka

在经藏里讨论的很简要

in the pitaka called samyutta nikaya

在相应部里面

the five aggregates are taught in brief

对五蕴的教法很简要

and it occupies only one page

只占了一页纸

but these same five aggregates are treated in abhidhamma

但是同样的五蕴在阿毗达摩里面

following the method of, suttanta method, abhidhamma method and method of questions and answers

通过经藏的方法，阿毗达摩的方法还有问答的方法，进行了介绍

and it occupies 68 pages in the second book of abhidhamma

在阿毗达摩第二卷，它占了68页

so the treatment, the method of treatment is very diferent

所以，处理问题的方法很不同

in sutta pitaka the treatment is very brief,

在经藏里，处理的很简要

in abhidhamma pitaka these five aggregates are treated in full

在阿毗达摩里，这五蕴就介绍的很详尽

according to the suttantta method, according to abhidhamma method, according to

根据经的方式、论的方式

according to the method of questions and answers,

根据问答的方式

so it takes 68 pages

它占了68页

to explain the five aggregates in abhidhamma

在阿毗达摩里解释了五蕴

Now what are taught in abhidhamma?

阿毗达摩里教授了什么？

It is ultimate teaching in contrast to conventional teaching in Sutta Piṭaka.

相对于传统的经藏教法，它是究竟的教法

In Sutta Piṭaka the Buddha used conventional terms

在经藏里，佛陀使用平常的字眼

the buddha used a person, man, woman, I, you, and so on.

佛陀使用一个人、男人、女人、我你，等等

but in abhidhamma pitaka

但是在阿毗达摩里

buddha mostly used the terms of reality

佛陀大多使用的是究竟法的字眼

not conventional terms

不用平常的习惯语言

but the terms of reality, like conciousness, mental factors, material properties and so on.

究竟法的用词，诸如：意识、心所、色法等等

and the realities are expounded in many different ways

用各种方式进行讲解实相

so mind is minutely analyzed

所以心得到了详细的分析

and also matter analyzed in very detail

色法也得到了详尽的分析

mind is divided into Citta or consciousness, and Cetasikas or mental factors.

心被分成心、心所

and matter is also treated in full, given, these sort of matters, that are their causes, and how they are grouped

色法也解释的很详细，起因、分类

and how they arise and disappear in one life and so on.

以及在一个周期里面的生灭

so in abhidhamma, what are called realities are expounded in many different ways.

在阿毗达摩里，用不同的方法解释实相

they are divided, they are analyzed into minute details.

被条分缕析

so mind is divided into first citta and cetasikas

心理活动首先被分成心、心所

and then citta is divided into 89 or 121 types and cetasika into 52 and so on.

心又被分成89或121种，心所分为52种等等

so it is very analytical and it goes into great details and

所以分析的很详尽

mostly the conventional terms are avoided in the abhidhamma pitaka

大多数情况下，阿毗达摩不使用日常用语

in abhidhamma pitaka you find the terms like consciousness

在阿毗达摩里，你会看到：心

mental factors and so on

心所等等

rather than man, woman, individual, I, you and so on.

你看不到男人、女人、个体、我你等等字眼

now people asked: whether abhidhamma is philosophy or what?

有人问：阿毗达摩是哲学还是什么？

abhidhamma is said to be philosophy

阿毗达摩被认为是哲学

because it deals with the most general causes and principles that govern all things.

因为它处理适用于万事万物的一般性因果原则

it can be called philosophy because it deals with reality, it’s about all real entities.

它可以被称之为哲学，是因为它处理究竟法，关于所有实相的

It is also called an ethical system because it enables one to realize the ultimate goal, Nibbāna.

它也被称为伦理体系，因为它让人觉悟到最终的目标，涅槃

actually there is not much of ethics in abhidhamma.

实际上，阿毗达摩中没有多少伦理的东西

when we say we can find some ethics in abhidhamma

当我们说可以在阿毗达摩中找到伦理时

we must understand ethics in a broader sense

我们要从更广义的角度来理解伦理

not in its narrow sense of, the set of moral rules or moral precepts

不是狭义上的道德戒条

we say that is sometime there is ethics in abhidhamma because

我们有时说阿毗达摩也有伦理内容

when consciousness is explained

因为在解释心的时候

consciousness is divided into wholesome consciousness, unwholesome consciousness, and neither wholesome nor unwholesome consciousness.

心被分为善心、不善心、无因心

wholesome consciousness we call good consciousness, and unwholesome consciousness bad consciousness.

善心就是好的心，不善心就是坏的心

so, since consciousnesses are divided into wholesome and unwholesome and neutral

因为心被分善心、不善心、无因心

we can say that there is a little of ethics in abhidhamma

我们可以说，阿毗达摩里也有一些伦理内容

and because it deals with the working of mind with thought processes and mental factors it is also called a system of psychology.

因为它也处理心的作用、思维过程、心理因素，所以，也被称为心理学

It is, I think it is more psychology than ethics or philosophy.

我认为，相较于伦理和哲学它更多地是关于心理学

because it deals with working with the whole mind works

因为它处理的是整个心的运作

and thought process and mental factors

思维过程和心理因素

arising together with the different types of consciousnesses

随着不同种类的心生起

and how they are related

它们之间的相互关系

how they are related

它们之间的相互关系：

consciousness to consciousness, consciousness to mental factors, consciousness to material properties and so on.

心与心、心与心所，心与色法等等

So Sayādaw U Thittila, the well known myanmar sayadaw,

所以缅甸著名吴帝提拉长老

wrote in a book called the Path of the Buddha

在他的书《佛陀之道》里写道“It is a philosophy in as much as it deals with the most general causes and principles that govern all things.”说它是哲学，因为它处理适用于万事万物的一般性因果原则。“It is an ethical system because it enables one to realize the ultimate goal, Nibbāna.”说它是伦理学，因为它让人觉悟到极终的目标，涅槃。

“Because it deals with the working of mind, with thought processes and mental factors

因为它处理心的运作，心路过程和心理因素

it is also a system of psychology.”它也是心理学“Therefore Abhidhamma is generally translated as psycho-ethical philosophy of Buddhism.”所以，阿毗达摩一般可以翻译成佛教心理伦理哲学

so all these three terms put together.

把这三个词汇结合在一起。

now comes to the importance of abhidhamma

现在谈谈阿毗达摩的重要性

many people asked: is abhidhamma necessary?

许多人问：阿毗达摩是必要的吗？

or is abhidhamma essential?

阿毗达摩是关键的吗？

now, abhidhamma is essential for a correct and thorough understanding of Buddha’s teachings.

对于准确彻底理解佛陀的教法阿毗达摩是很关键的

without knowledge of abhidhamma

如果没有阿毗达摩的知识

we do not understand the teachings even in the sutta pitaka

我们甚至不能理解经藏里面的教法

our understanding maybe erroneous or

我们的理解可能是错误的

our understanding may not be complete

我们的理解也可能是不全面的

so it is important for the correct and thorough understanding of buddha’s teachings even in the sutta

所以对于正确彻底理解佛经里的教导它是很重要的

there are people who think abhidhamma is not necessary

有人觉得阿毗达摩不是必要的

we can live without abhidhamma

没有阿毗达摩，我们照样生活

even we do not study abhidhamma,

即便不学习阿毗达摩

our understanding of the buddha’s teaching will not be incomplete or something like that.

我们对于佛教教法的理解也不会不全面，诸如此类

but actually without the knowledge of abhidhamma, it is very difficult to correctly understand the teachings in sutta pitaka

实际上，没有阿毗达摩的知识想正确理解经藏里的教法，很困难

now let us take the example of the first verse in the book called dhammapada

我们就以法句经第一句为例

I hope you all have read the book dhammapada

我希望你们都读过法句经

now the very first verse,

现在看第一句

first line of very first foot of that verse

第一句偈颂

runs in pali as:

巴利语是这样的：

manopubbaṅgamā dhammā

how do you remember they translate it?

你们记得他们是怎么翻译的么

there are many english translations of dhammapada

法句经的英译本有很多

and they are not the same, each one differs from the other one.

他们各不相同

they are the words: manopubbaṅgamā dhammā再读一遍巴利语

if you do not understand abhidhamma,

如果你不理解阿毗达摩

it is difficult to understand what dhamma there.

要了解这里的“达摩”就困难

what does dhamma stand for in that verse?

这句话里的“达摩”是表示什么

and what is mano there?

这里的“mano”是什么？

pubbaṅgamā means forerunner pubbaṅgamā意思是首领

so, now we translate using pali words

我们现在用巴利语来翻译一下

dhammas are those that have mano as their forerunner

达摩要以末那为首领

that is the literal translation of that verse

这是这句话的字面意思

that means dhammas have mano as their forerunner.

意思是达摩需要用末那作为它们的首领

here dhamma does not mean everything in the world

这里的达摩不是指世间的万物

here dhamma means just the mental aggregate

这里的达摩指涉及到心理的蕴

and mano is another mental aggregate or consciousness

末那指识蕴

so this means consciousness is the forerunner of the other mental states

这句意思是心是心所的首领

we are not to understand that: mind is the forerunner of everything in the world

不要将它理解成：心是世间万物的首领

mind is the forerunner of mental states.

心是心所的首领

that means consciousness is the chief of four mental states.

意思是心是心所的首领

if consciousness does not arise, the other mental states cannot arise.

如果心不生起，其他心所不会生起

that is why it is called the forerunner

这就是它被称为首领的原因

here forerunner does not mean that consciousness arises first

这里首领不是说心首先生起

and then mental states arise later and follow it

然后心所跟着生起来

because they arise at the same time,

因为心和心所是同时生起的

the consciousness and mental factors arises at the same time.

心和心所同时生起

but consciousness is called the forerunner of these mental states

但是心被称为心所的首领

simply because without consciousness, other mental states cannot arise

因为没有心，心所就不能生起

so we must understand that

我们必须明白这个

and then you can understand only you know abhidhamma.

只有理解阿毗达摩，才能明白

some translations are quite far from the original pali

有些英译就偏离巴利原文太远了

so they are not translations at all, they’re interpretations.

这样就不是翻译，就是一种诠释了

in this book, some translations are given

这本书里列出了一些英译

things are forerun by mind

心是万物的先导

that is one translation

这是其中一个译文

not so bad

还可以

but the next one: the mental natures are the result of what we have thought

下一个：心理的属性是我们思维的结果

this quite quite different from what the original pali means

这就与巴利语原文很不同了

and then the next one: all that we are is the result of what we have thought

再下一个：我们怎样想，就成为怎么样

althought it is not alien to buddhism

这个译法像是佛教的说法

it is not the meaning conveyed by the verse: manopubbaṅgamā dhammā但是不是巴利语原文的意思

so some translators were

有些翻译者

aware of the commentary explanation,

意识到注释书里的解释

but they just ignored it, they translated as they liked

但是他们对此熟视无睹，随心所欲地翻译

so without the knowledge of abhidhamma,

所以，没有阿毗达摩的知识

even that one sentence, we cannot understand properly

即便是那样一句话，我们也不能正确地理解

again in the dhammapada

再来一句法句经

there is a verse which says

这句是这样的：

“All fear the rod.

所有人都害怕棍棒

All fear death.”

所有人都害怕死亡

that also if we do not understand abhidhamma, we will misunderstand that

同样，如果你不懂阿毗达摩，你也会误解这句。

all tremble at the rod. It means all tremble at the stick.

一切众生在棍棒面前颤抖，就是害怕棍棒

all fear death.

一切众生害怕死亡

now according to abhidhamma arahants and buddhas

根据阿毗达摩，阿罗汉和佛陀

are those who have eradicated all mental defilements

他们已经灭尽了心里的诸漏

since they have no more mental defilements in their mind

他们已经没有心里的染污

there is no attachment in their mind, there is no fear in their mind

心中无执，也没有恐惧

no anger in their mind

心中也没有嗔

so although the verse is: all fear death

即使这句说：一切都害怕死亡

we must understand all does not mean all.

我们必须明白，这里的一切并不是一切

all except buddhas and arahants

一切，但不包括佛陀和阿罗汉

and the next verse also

同样下一句

life is dear to all, that means

一切众生都珍爱生命，意思是

everybody is attached to his life,

所有人都执着于生命

that all also is not all

这里的一切也不是一切

because arahants and buddhas are not attached to their lives

因为阿罗汉和佛陀不执着于生命

because they have eradicated mental defilement all together

因为他们断尽了一切心的染污

no attachment, no anger and so son

无执，无嗔等等

so although the words used are all

所以即使这里用的词是：一切

we must understand that all means all except arahants and buddhas.

我们必须明白，“一切”要排除阿罗汉和佛陀

these are small things but you know if you do not understand abhidhamma, you may misunderstand it

这些是小事情，所以，如果你不懂阿毗达摩就会产生误解

and you may say, now here it’s said that everybody is afraid of death, the buddha must be also afraid of death.

你可能会说，这句经文说：一切人都害怕死亡，所以佛陀也害怕死亡

and the other verse is

还有一句

that verse you already know

这句你们都知道

not to do any evil, to cultivate good, to purify your mind, this is the teaching of buddhas.

诸恶莫作，众善奉行自净其意，是诸佛教

but in order not to do evil, we must understand what evil is

但是要想诸恶莫作，我们得明白什么是恶

if we do not understand what evil is, how can we avoid doing evil?

如果我们不明白什么是恶，那怎么避免作恶呢

the english word evil here i think is too strong.

这里的英语单词“恶”，我觉得程度太重了。

because even when you are eating

因为即便你在吃

when you are eating your meal

即便你在吃饭的时候

there is evil, there is unwholesome

也存在恶，也存在不善

unwholesome mental states

不善的心所

if you eat with attachment

如果你带着执着来吃

then there is unwholesome mental state

就有不善的心所

that is also called evil, in pali it’s called pāpa

这就称之为“恶”巴利语是papa it may not be too bad, but still it is evil

虽然没那么坏，但也是恶

so if we follow the advice of buddha

所以如果我们遵从佛陀的教导

we must eat so that we are not attached to food

我们吃的时候，不要执于食物

and that we do bite applying mindfulness to the activities involved in the act of eating.

在吃的时候，应用正念

or to reflect on food as

或者省思食物

I eat food just to be able to practice the dhamma,

我们吃东西仅仅是为了修习佛法

and not to take pride in myself and so on

不要骄慢等等

so, in order to avoid evil, first we must understand what evil is

所以，要避免作恶，就要先知道恶是什么

and this you can understand only through abhidhamma

只有通过阿毗达摩才能了解这些

ok, another one

好，下一个

you all are familiar with the six attributes of the dhamma

你们都熟悉法的六个性质

svakkhato bhagavata dhammo and so on

法乃世尊所善说等等

so there is one word: akaliko

这里有一个词：akaliko akaliko is translated as not delayed akaliko被翻译成没有延迟的

or giving immediate results

或者说给予立即的结果

kala here means time, time means, time to give results kala在这指时间，产生结果的时间

so akaliko means there is no time for giving results akaliko就是说，产生结果不需要时间

that means it does not delay in giving results, it gives immediate results.

意思是，产生结果不会延迟，立刻就会产生结果

in order to undertand it, you need to understand abhidhamma

要了解这点，你需要了解阿毗达摩

in abhidhamma it is taught that at the moment of enlightenment

根据阿毗达摩的说法，在觉悟的那一刻

a type of consciousness arises,

生起一种心

that consciousness is called magga, path consciousness

这种心叫做道心

and that path consciousness is immediately followed by fruition consciousness

果心会跟随道心立即产生

two or three moments of fruition consciousness

两个或者三个果心

so magga is the cause, fruition is the effect

道心是因，果心是果

so here the magga gives its fruit immediately.

这里，道心立刻产生结果

without any intervention or time

没有任何时间间隔

so that is called akaliko, no time

所以就称之为akaliko，不需要时间

sometimes akaliko is translated as timeless

有时候，akaliko被翻译成永恒的

if we translate it as timeless,

如果这样翻译

we will mean something eternal

意思就是永恒的

it turns out something like that.

就会产生这样的效果

but the word akaliko here means it has no time in giving result.

但是akaliko这里指不需要时间，立即有结果

and you can understand the immediate result only when you know abhidhamma

只有理解了阿毗达摩，你才理解“立即的结果”这个说法

so there are many places in the sutta pitaka

所以，在经藏里很多地方

where you may not understand or you may understand wrongly if you do not know abhidhamma

如果不懂阿毗达摩，你可能就理解不了，或产生误解

another one

下一个

you are all familiar with the four noble truths

你们都熟悉四圣谛

the first noble truth is the noble truth of suffering

第一个就是苦圣谛

so explaining the noble truth of suffering, the buddha said

当解释苦圣谛的时候，佛陀说：

birth is suffering, old age is suffering, disease is suffering death is suffering, and so on

生是苦、老是苦、病是苦、死是苦，等等

and at the end what did the buddha say?

最后，佛陀怎么讲？

in brief, the five aggregates of clinging are suffering.

要而言之，五取蕴是苦

now, how do you understand aggregates

你们怎么理解“蕴”？

how do you understand clinging

你们怎么理解“取”？

and how do you understand aggregates of clinging?

你们怎么理解“取蕴”？

without the knowledge of abhidhamma, you don’t understand that

没有阿毗达摩的知识，你就理解不了这些

here, aggregates of clinging means aggregates that are the object of clinging

这里，“取蕴”指“蕴”是“取”的对象

that is what it means

就是这个意思

aggregates that are the object of clinging

“蕴”是“取”的对象

then what is clinging?

那么什么是“取”？

in abhidhamma it is taught that there are four kinds of clinging

根据阿毗达摩，有四种“取”

in reality, there are two: the attachment of craving and wrong view

在现实中，有两种：执贪、邪见

so those that can be the object of craving and wrong view are called aggregates of clinging

所以，贪和邪见的对象称之为“取蕴”

and there are five of them

有五种

so the buddha said, the five aggregates of clinging are suffering

所以，佛陀说五取蕴是苦

since it is called five aggregates of clinging

因为有五取蕴

there must be five aggregates of not clinging also.

也就有五种“不取蕴”

so five aggregates and five aggregates of clinging

所以，五蕴、五取蕴

these you understand only with reference to abhidhamma

只有参照阿毗达摩，你才理解

so when you understand abhidhamma, you know what these five aggregates of clinging are

当你理解阿毗达摩，就知道五取蕴是什么

it is important to understand the five aggregates of clinging

理解五取蕴很重要

because when you practice Vipassana Meditation

因为，当你进行内观禅修时

you take any of the five aggregates of clinging as the object

你将五取蕴作为所缘

and you do not take aggregates that are not the object of clinging as object

如果不是五取蕴的对象，就不将其作为所缘

so with reference to akalika

参照akalika we talk about magga or path consciousness

我们谈到道心

now path consciousness and each results fruition consciousness

通过道心，产生了果心

are not the object of clinging, they are outside the range of clinging

道心不是执取的对象

so when you practice vipassana you can not take path consciousness as the object.

所以，你进行内观的时候道心不能作为所缘

because if you practice vipassana you take the aggregates of clinging as the object

因为，你内观的时候，只将取蕴作为所缘

so it is important that you understand abhidhamma to you understand this

所以，理解阿毗达摩才知道这些这很重要

so there are many places in sutta pitaka

所以，在经藏里很多地方

where you need the knowledge of abhidhamma

你都需要阿毗达摩的知识

but still there are some people who said we don’t need abhidhamma

但是依旧有人说我们不需要阿毗达摩

now Sayādaw U Thittila again said in the same book

所以在同一本书里乌帝提拉尊者说“Abhidhamma is highly prized by the profound students of Buddhist philosophy,

阿毗达摩被资深佛教学者极度推崇

but to the average student it seems dull and meaningless.”但是对于资质一般的学人，它就显得暗淡，没有意义。

This is because “it is so extremely subtle in its analysis,

这是因为：“它在分析方面，特别深奥，

and so technical in its treatment that it is very difficult to understand without the guidance of an able teacher.”在处理问题上，特别需要技巧，如果没有具格的老师指导，理解起来十分困难。

that is probably why the abhidhamma piṭaka is not as popular as the other two piṭakas among Western Buddhists

所以这大概就是阿毗达摩在西方佛教徒那里没有经律二藏那么受到欢迎的原因。

now abhidhamma pitaka can not be read without the basic knowledge

没有基础知识，就读不懂阿毗达摩

I can not pick up a book on higher mathematics, and read it and understand it because I don’t have basic knowledge of mathematics.

我不能拿起一本高等数学就理解因为我没有基本的数学知识。

so first I must understand the basics of mathematics

我必须先了解基本的数学知识

to be able to read a book on higher mathematics.

才能够去读高等数学

in the same way, you cannot pick up a book on abhidhamma and read it and understand it, that’s impossible

同样，你拿起一本阿毗达摩书，就想弄懂，这也不太可能。

so in order to understand the book of abhidhamma

所以，要想理解阿毗达摩的著述

first you need to know the basic of fundamentals basic knowledge or the knowledge of fundamentals of abhidhamma

首先，你需要了解基本的阿毗达摩知识

so that is why abhidhamma is not so popular

这就是阿毗达摩不太流行的原因

because people may pick up an abhidhamma book and read it and then

因为人们可能拿起阿毗达摩的著述想去读读，

after two pages, they will put it down.

翻了两页，然后就放下了。

so you need the basic knowledge of abhidhamma

所以，你需要有基本的阿毗达摩知识

and what you will be studying at this class is not abhidhamma

所以你在这次课程里并不是学阿毗达摩

but the fundamentals of abhidhamma, the basics of abhidhamma

只是学学阿毗达摩的基础知识

so that after understanding the basics you can go into the real treasure house of abhidhamma with ease.

所以，了解基础之后，你就容易登堂入室

now the other question

另外一个问题

is abhidhamma necessary and essential to gain enlightenment

对于觉悟而言，阿毗达摩必要吗？

or to be successful in practice of meditation?

或者说对于禅修的成功，重要吗？

now the knowledge of abhidhamma is not absolutely essential

阿毗达摩的知识对于

for the realization of truth, for attaining enlightenment

觉悟真理并不绝对关键。

but it is extremely helpful to who practice meditation.

但是对于禅修而言，是特别有帮助的。

if you understand abhidhamma and practice mediation it is like

如果你理解阿毗达摩，禅修就像

reading a guide book before you visit a place

旅行时拿着一本地图

you may visit a place without reading a guide book

你可以不看地图去旅行

but if you have read a book, a guide book on the place you are going to visit

但是如果你提前阅读了地图

and then you visit it later, you know many things about that place

当你访问那个地方的时候，你已经知道了不少知识

you don’t have to be told this is this or this is this

不需要别人告诉你这是什么，那是什么

so when you have knowledge of abhidhamma, you practice meditation

所以当你具有阿毗达摩的知识你禅修的时候

what you experience you can identify

你就可以认识你体验到的东西

you don’t have to ask another person about what the experience is

你不需要去问其他人这些体验是什么

so the knowledge of abhidhamma is like knowledge of a place before you visit that place

所以阿毗达摩的知识就是在旅行前对那个地方的了解

so that is why the knowledge of abhidhamma is helpful for those who practice meditation

所以说，阿毗达摩的知识对于禅修是有帮助的。

but we do not see that it is absolutely esssential

但是，我们不是说它是绝对关键

or you must know abhidhamma before you can practice meditation.

也不是说，你在禅修前必须了解阿毗达摩

because there are many stories during the time of the buddha, that shows that

因为在佛陀时代，有很多故事表明

without the knowledge of abhidhamma you can practice meditation and attain enlightenment.

没有阿毗达摩知识，也可以禅修并且可以获得觉悟。

so two questions: is abhidhamma necessary or essential for the understanding the teachings of the buddha?

两个问题：阿毗达摩对于理解佛陀教法必要吗？

the answer is yes, it is essential for correct understanding of the teachings of the buddha

回答是肯定的。对于正确理解佛陀教法有必要。

is it essential for the realization of the truth, no

对于觉悟真理是必要的吗？并不必要。

but if you have knowledge of abhidhamma, it will help you a great deal

但是如果你有阿毗达摩的知识，就会对你有很大的助益。

so anyway knowledge of abhidhamma is beneficial to those who know it, who posses it

对于掌握阿毗达摩的人而言，它是有益处的

we take a short break.

我们休息一会儿

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whether abhidhamma should be studied or not

到底要不要学阿毗达摩

I would like you to give its advice

我希望你们自己做决定

not go by what other people say about abhidhamma

不要人云亦云

if you ask me

如果你问我

i would say, abhidhamma is very good, and so you should study it

我会说，阿毗达摩很好，你应该学学

but if you ask some other person who does not like abhidhamma

但是你如果问不喜欢它的人

he would say, no, abhidhamma is uninteresting or dull

他会说，阿毗达摩无趣沉闷

you can get no benefit from the study

学它得不到什么利益

so do not go by what other people say

所以不要人云亦云

we all are disciples of the buddha

我们都是佛陀的弟子

the buddha always advice us to find out things for ourselves

佛陀总是让我们自己找答案

when we find out for ourselves that

当我们自己发觉

it is beneficial to us, then we should follow it.

阿毗达摩是有益的，我们就要去照着做

so here also

同样

try to find out for yourselves whether it is beneficial

自己去找答案，它是否有利益

and practice, i mean to study abhidhamma or not

去修习，决定要不要学阿毗达摩

and if you find it’s beneficial for you

如果你觉得它对你有利益

if you find it’s worthwhile to study, then do it by all means

如果你觉得值得去学，就好好学

if you think that it is not valuable after

如果你觉得它没价值

finding out for yourself after studying it, you may leave it alone

你得出这个结论，那么你就别学

so abhidhamma is something that is,

所以，阿毗达摩

like i said, that is essential for the correct understanding of the teachings of the buddha

我讲过，它对正确理解佛教很重要

now we go to the abhidhamma books

现在我们谈谈阿毗达摩诸论书

abhidhamma is the one of the three baskets of buddha’s teachings

阿毗达摩是佛教的三藏之一

the first one is vinaya pittaka, the second is the sutta or suttanta pitaka, the third one is abhidhamma pitaka.

三藏是：律、经、论

and abhidhamma pitaka consists of seven books

论书包括七部

[inaudible] seven books

七部论书

the first book is called Dhammasaṅgaṇī

第一部是《法聚论》

Dhammasaṅgaṇī means the classification of the dhammas

《法聚论》意思就是诸法之分类

classification of consciousness and then the mental factors arising together with different types of consciousness,

对如下诸法分类：心，与诸心一起生起的心所

and also the material properties.

还有色法

and the second book is called Vibhaṅga

第二部是《分别论》

it is the analysis of the dhammas

就是对诸法的分析

so in this book, the terms are defined with many single names and also

这部论将各种名词进行定义

the five aggregates and so on are analyzed in great detail

例如详细分析五蕴等等

and the third one is called Dhātukathā

第三部是《界论》

discussions of dhammas taught in Dhammasaṅgaṇī

讨论《法聚论》中的诸法

now here dhatu does not mean just element

这里的“界”不仅指元素

but dhatu here means all the subjects taught in the first book, that is dhammasangani

“界“指第一部论书《法聚论》里教导的所有主题。

then number four is called Puggalapaññatti

第四部是《人施设论》

designation of types of beings

施设不同种类的众生

now this is one book that is not really abhidhamma

这部论不是真正的阿毗达摩

although it is included in the abhidhamma pitaka,

虽然它被包括在论藏里 because in this book individuals are described

因为这部论书讨论了个体

or in other words, the conventional terms are used in this book

换言之，这部论用了世俗的名相

so it is not actually the abhidhamma proper

所以它不是真正意义上的阿毗达摩

and number five is Kathāvatthu

第五部是《论事》

points of controversy

各种具有争议的论点

actually this book is edited at the third buddhist council

实际上此论是第三次结集时编入的

the commentary said that

注释书说

when the buddha taught abhidhamma to the gods in Tāvatimsa Heaven

当佛陀在忉利天向天人讲授阿毗达摩的时候

and when he came to this book

当他讲到这部论时

he just mentioned like a table of contents

他只是提到目录

and taking those table of contents as the basis for this book

将这些目录作为此论的基础

venerable moggaliputta tissa at the third buddhist council preached this book

目犍连子帝须尊者在第三次结集时宣讲了此部论

now this book is actually the book of debate

这部论实际上只是辩论之书

book of debate between theravada and other opinions

上座部和其他观点的辩论

so this is also not abhidhamma proper actually

所以这部论实际上也不是真正意义的阿毗达摩

it is not easy to understand because it is in the form of debate

它不易理解，因为是辩论的形式

and sometimes if you should do not read from the beginning

有时候，你如果不是从头开始看

sometimes you may not know whether a statement is by the opponent or the defendant.

有时候你就不知道那个论点到底是正方还是反方

and sixth book is called Yamaka

第六部是《双论》

yamaks means pairs, the book of pairs.

“双”表示成对的，

means book of pairs of questions, pairs of answers and so on.

问题是成对的，回答也是成对的，等等

and the seventh is called Paṭṭhāna

第七部是《发趣论》

the book of causal relations

讨论诸缘关系的

now the seventh book is the most comprehensive

这第七部论是最全面的

and also considered to be the most profound of the seven books of abhidhamma

也被认为是七部之中最深奥的

in this book, the 24 types of causal relations are mentioned.

这部论提到二十四缘

and then the relationship between mind and mind, mind and matter, matter and mind, and so on, are described.

谈到心心、心色、色心等等的关系

we take this book to be the most profound of the seven books of abhidhamma

我们认为这部论是阿毗达摩七论中最为深奥的

I hope you all know, the buddha spent seven weeks after his enlightenment under the bodhi tree and near the bodhi tree.

我希望你们知道，佛陀觉悟后在菩提树附近呆了七周

after his enlightenment, the buddha did not preach yet

佛陀觉悟之后，并没有立刻转法轮

but he stayed under the bodhi tree for seven days and then

他在菩提树下呆了七天

went to a place and stood there and looked at the place where he sat for seven days and so on

然后他站起来看了看他坐了七天的地方

and during the fourth week,

在第四个星期里

they said that the buddha contemplated on the abhidhamma

据说佛陀审思了阿毗达摩

so when he contemplated on the abhidhamma,

当他审思阿毗达摩的时候

nothing happened when he contemplated on the first six books

审思前六部论的时候，没什么特别的

when he contemplated on the seventh book, Paṭṭhāna

当审思第七部《发趣论》的时候

six colored rays came out of his body

他的身上发出了六色光

now you all are familiar with the buddhist flag

你们都很熟悉佛教的教旗

how many colors are there in buddhist flag?

佛教旗帜上有几种颜色

actually six colors

实际上是六种

blue, red, yellow,

蓝色、红色、黄色

white and pink and then

白色，粉红，还有

the mixture of these five.

这五种颜色的混合

so altogether, there are six kinds of rays

所以一起就是六种光线

so these six kinds of rays came of the buddha

这六种光从佛陀身上发出

when he contemplated on the seventh book of abhidhamma

当他审思阿毗达摩第七部的时候

that was because the first six books

因为前六部书

although there are very difficult for us, very profound

虽然对我们而言，很难，很深奥

but for the buddha, for the buddha’s super wisdom, there are not deep enough.

但是，对于佛陀而言对于佛智而言，并不够深

so when he was contemplating on the first six books

所以，当他审思前六部论时

his super wisdom was like a big whale put in a small tank

甚深佛智就像一头巨鲸，放在一个小水箱里

that the whale could not move upon as it likes

这头鲸不能自在移动

in the same way, his super wisdom could not get enough space to move about.

同样，佛智在前六论上没有足够的空间活动

but when buddha contemplated on the seventh book

当佛陀审思第七部论时

his wisdom was like the whale put back to the ocean

他的智慧如同鲸鱼重回大海

so when the whale was put back into the ocean, he will be very glad, he will move about freely

当鲸鱼重回大海，他就非常开心因为能自由自在活动

so in the same way, when the buddha reached the seventh book,

同样，当佛陀审思第七论的时候

his super wisdom can go deep into vipassana, and vipassana was deep enough for his super wisdom to go about,

他的审思佛智可以进入内观，他的智慧可以在内观中深入

so when buddha was contemplating on the seventh book, he became very glad.

所以，当佛陀审思第七部论的时候他很欢喜

when his mind was glad, his heart became clear

他的心欢喜，所以他的心变得清澈

and when his heart became clear, the other material properties also became clear

当他的心清澈，其他色法也变得清澈

and that’s why the rays of the six color came out of the body of the buddha

所以六色光就从佛身发出

so the seventh book is said to be the most profound and also the most comprehensive

所以说，第七部论最深奥，最全面

now during the time of the buddha

在佛陀时代

it may be enough for the disciples to understand the seven books without other help.

他的弟子可以不借助帮助理解这七部论书

but as time went on

但是随着时间的推移

when the disciples began removed the buddha by time

佛子们离佛日远

they began to need some books for explanation to the seven books of abhidhamma

所以就需要对七部论书进行解释

so the commentaries were written on these seven books on abhidhamma

所以就有关于这七部论的注释

and these commentaries were later complied into one commentary by the venerable buddhaghosa

这些论书最后被觉音尊者所归总

so the venerable buddhaghosa in the fifth century AD wrote commentaries to abhidhamma pitaka

五世纪的觉音尊者为论藏写了注释

he wrote means, actually he edited and translated the existing commentaries written in sinhalese language

实际上他是编辑和翻译了已有的僧伽罗语注释书

so even though venerable buddhaghosa lived in the fifth century

虽然觉音尊者生活在五世纪

what he wrote in the commentaries go back to the time of the buddha himself.

但是注释书里的内容可以追溯到佛陀时代

what is why we have so much respect for the commentaries.

所以我们对注释书抱有极大的尊重

we do not believe that venerable buddhaghosa wrote these commentaries all by himself.

我们不相信觉音尊者自己写了这些注释

actually he was just a compiler and the translator of the existing commentaries

实际上他只是对已存的注释书进行编译

and that go back to the time of buddha himself

而这些注释书可以追溯到佛陀时代

that’s why we have so much respect for the commentaries.

所以我们对于注释书极为尊重

and also without the help of commentaries,

并且，如果没有注释书的帮助

in many places we cannot understand the teachings of the buddha.

佛陀的很多教法我们就无法理解

there appear the commentary on the abhidhamma pitaka written by venerable buddhaghosa

觉音尊者给阿毗达摩写了注释书

but as time went on again

但是随着时间的推移

even the commentaries are not easy to understand

即便是注释书，也不容易理解了

so we need another type of explanation called subcommentaries.

所以我们需要另外的解释它被称为复注

so in the seven, about seventh century AD

所以大概在公元七世纪

the venerable ananda,

阿难尊者

not the buddha’s personal attendant ananda

这个不是佛陀的侍者阿难

another ananda wrote the subcommentaries

这个是写了复注的阿难

again those subcommentaries were explained by venerable Dhammapāla after the seventh century.

七世纪后，这些复注又被法护尊者进行了解释

so there are three levels of commentaries for the abhidhamma pitaka

所以，对于阿毗达摩有三个层次的注释

the first is commentaries, the second is subcommentaries, the third is sub-subcommentaries.

注释书、复注、复复注

and then later the authors wrote treatises on abhidhamma

后来，又有人写了关于阿毗达摩的著述

both in pali language and in other languages as well.

用巴利语写，或者用其他语言写

so there are now many books on abhidhamma, books in pali and other languages

所以，现在有很多关于阿毗达摩的各种语言的书籍

now as i told you before,

我之前告诉过你们

it is almost impossible to go into abhidhamma pitaka without the basic knowledge

没有基础知识，研究阿毗达摩几乎不可能

and the basic knowledge of abhidhamma we find it difficult to get

并且关于阿毗达摩的基础知识，我们也觉得很难获得

because you have to go through all seven books

因为，你们要研究所有七部论书

in order to know which is essential which is not

才能了解哪些是关键内容，哪些不是

and so to our joy,

让我们感到欣慰的是

there appeared in the eleventh century,

在11世纪的时候，出现了

a book called Abhidhammatthasaṅgaha

一本叫《摄阿毗达摩义论》的书

this book, the original of this book is the abhidhammatthasaṅgaha

这本书《摄阿毗达摩义论》

this book is the translation of explanation of that book

是我手上的这本就是它的译本

so that abhidhammatthasaṅgaha was written by a native of south india, his name was Anuruddha

《摄阿毗达摩义论》这本书是南印度人写的，名字叫阿耨楼陀

all the fundamental teachings of abhidhamma are treated in this small book

阿毗达摩的要义都 浓缩在这本书里

and this small book is the most popular handbook for the study of abhidhamma

这本小书是学习阿毗达摩最流行的手册

it is indispensable guide to abhidhamma

是关于阿毗达摩不可或缺的指导

and it is there a textbook for abhidhamma especially in Myanmar

是缅甸关于阿毗达摩的教科书

in myanmar,

在缅甸

where abhidhamma is the compulsory subject

阿毗达摩是必修课

for all monks nuns and novices

所以出家二众都要学

the abhidhammatthasangaha is learnt by all monks, nuns and novices

他们都要学《摄阿毗达摩义论》

now if you become a novice,

出家之后

and if you decide to be a novice or monk for life some period of time

不管你是长期还是短期出家

then immediately after your ordination, you will be given this book,

剃度之后，就立刻给你这本书

I mean the original of this book and you have to memorize it

就是这本书的巴利原本，你就要背诵下来

even though you do not know the meaning of the…you have to memorize it first

即便你不知道它的意思但是你要先背诵下来

because we had the saying, we put the book in our stomach

因为我们有一句话说：要把这本书放在肚子里

so once it’s in our stomach, we can digest it any time we like

当你把它放到肚子里后，就可以随时进行消化

and so first we take the book by heart and then try to understand the meaning of it

所以，我们首先背下这本书然后尽量去理解意思

so the abhidhammatthasangaha came to be very popular in Myanmar

所以说《摄阿毗达摩义论》在缅甸很流行

theravada buddhism was introduced to upper burma

上座部佛教进入上缅甸的时间

in the 11th century AD

是公元11世纪

ever since that time, abhidhamma has been a very popular subject with myanmar monks

从那时开始，阿毗达摩就是缅甸僧人最流行的科目

many treatises were written in myanmar

在缅甸，有许多关于它的论著

or in pali and in burmese

缅文的和巴利语的都有

so and in a book published in 1968, in the introduction of that book

在1968年出版的一本书的序言里

all the treatises of the abhidhamma available or listed there

列出了能收集到的关于阿毗达摩的所有论著

and there were 333 treatises at that time

那时候一共有333本

by now it might have been more than that

现在肯定超过这个数字了

and then there are what are called night lessons in myanmar

在缅甸有所谓“夜课”的说法

night lessons means we study abhidhamma during the day

夜课的意思是，我们白天学习阿毗达摩

and then at night we go to the teacher

晚上我们就去老师那里

no lights, or very faint light

没有灯，或者光线很暗

we recall to the teacher without books

我们复述给老师听，不看书

and then we recite what we have learnt during the day

然后我们背诵我们白天学到的内容

and the teacher would give explanations to what we have learnt

老师也会对我们学习的内容进行讲解

and so we learn in that way

我们就是这样学习的

and that is very good method of making yourself familiar with

这是种很好的方法，让你熟悉

the intricacies of abhidhamma

阿毗达摩的复杂内容

i think because of these night lessons

我觉得，正因为这种夜课

burmese monks are more familiar with abhidhamma than the monks from other countries.

缅甸僧人比其他国家的僧人更熟悉阿毗达摩的内容

we have to thank our ancient teachers for creating this kind of study

我们要感谢我们古代的老师创立这种学习的方法

so it is a compulsory subject for every monk, novice or nun

这对于出家二众，是必修课

also many laypeople study abhidhamma,

很多在家人也学阿毗达摩

and they even wrote books on abhidhamma,

他们甚至对于阿毗达摩也有著述

there were teachers on abhidhamma among laypeople.

在家人中也有讲授阿毗达摩的老师

now

现在

we take to abhidhammatthasangaha

我们继续讲《摄阿毗达摩义论》

there are english translations of that book

这本书有几种英译本

and the first one is called Compendium of Philosophy

第一本名字是《哲学纲要》

by U Shwe Zan Aung.

作者是吴雪赞昂

he was a burmese gentleman

是一位缅甸在家男众

so he translated the abhidhammasantthasangaha with a long introduction

在这个译本前，他写了一个长长的前言

so his introduction is very good,

这个前言写的很好

and maybe even better than the translation of the book itself.

或许比这本书的译文更好

so there are 76 pages of the introduction of that book

这个译本的前言有76页

on different topics of abhidhamma

对阿毗达摩的不同主题进行了介绍

the second book

第二个英译本

is called Abhidhamma Philosophy, Volume 1 by Bhikkhu J. Kashyap.

名字是《阿毗达摩哲学》卷二，作者是迦夏帕比丘

it first appeared in 1942 1942年初次印刷

he wrote two books, two volumes on abhidhamma

他写了两卷关于阿毗达摩的书

and the first volume is the translation of the abhidhammatthasangaha

卷一翻译了《摄阿毗达摩义论》

and the second volume is brief description of the second book of abhidhamma

卷二就简要地介绍了《分别论》

and the third translation is called A Manual of Abhidhamma by venerable Nārada Thera.

第三个译本是那拉达长老的《阿毗达摩手册》

he is a very well known teacher from Sri Lanka.

他是非常著名的斯里兰卡法师

and his manual first appeared in 1956.

这本手册1956年出版

and it has come through various editions

后来再版了很多次

and the last one

最后一个译本

is the Comprehensive Manual of Abhidhamma, that is now in your hands

就是你们手头上的《阿毗达摩综合手册》

it is a totally revised edition of number three, that is the manual of abhidhamma

它完全是第三个译本《阿毗达摩手册》的修订版

now

现在

general editor bhikkhu bodhi first tried to edit just a little bit the manual of abhidhamma

这个译本的总编辑菩提比丘开始只是想对《阿毗达摩手册》稍作修订

but as he went along

但是当他开始修订后

he found that he must do anew

他发现他必须重新翻译

so actually although this book is said to be

实际上，虽然我说这本书

a late edition of the manual of abhidhamma by narada thera

是那拉达长老《阿毗达摩手册》的最新版本

it is actually a new translation.

实际上它是一个新的译本

and this book, when he wrote this book, he was aided by one burmese monk

当他翻译这本书的时候有一个缅甸僧人协助他

who is now in england, U Revata Dhamma

这个僧人是现居英国的乌•雷瓦德•达摩尊者

and the charts in this book, the charts that i used at my classes.

这本书的图表，我曾经用于教学

one of my students sent these charts to him

我的一个学生，把这个图表寄给乌•雷瓦德•达摩尊者

and he found that helpful and asked permission to include the charts in this book.

他觉得很有用，就让我准许他使用在这本书里

so we will use this book at this class

我们在课堂上就用这本书

and as much as you can, I would like you to read

如果你们有精力，我希望你们读读

if you can please read some pages before you come to the class

有精力的话，就在课前预习几页

now about abhidhamma

现在谈谈阿毗达摩的来源

the traditional belief about abhidhamma

关于阿毗达摩，传统的信仰

the commentaries explained that buddha taught abhidhamma to gods not to human beings

注释书里，佛陀对天人宣讲阿毗达摩，并非对人讲

now in the seventh year after his enlightenment,

佛陀觉悟之后第七年

the buddha showed what is called twin miracle

他示现了“双神变”，同时变出水和火

at the city of Savatthi.

事情发生在舍卫城

then after the twin miracle he went up to tavatimsa heaven

示现双神变后，他升到忉利天宫

and there he preached abhidhamma for three months nonstop.

他不停息地宣讲了三个月的阿毗达摩

his mother who died seven days after giving birth to him

佛陀的母亲在生下他七天后就去世了

was reborn as a deity in tusita heaven

因此投生到了兜率天成为天人

and he or she

是男仙人，还是女的？

we believe that buddha’s mother was reborn as a male deity

我们相信佛陀的母亲是投生为男仙人

so he came down to tavatimsa heaven

这个仙人来到忉利天

and buddha taught to him and other deities the abhidhamma

佛陀向他和其他天人宣讲阿毗达摩

so it was in the seventh year after his enlightenment

此事发生在佛陀觉悟之后第七年

it is said that buddha taught abhidhamma to the celestial beings and his mother in gratitude of his mother

据说佛陀为了报母恩，向天人和他母亲宣讲了阿毗达摩

now when he taught abhidhamma, when he preached abhidhamma

当他宣讲阿毗达摩的时候

buddha taught nonstop for three months

连续不间断宣讲了三个月

now there comes the question

问题来了

how can buddha who was a human being

佛陀也是人

could sit for three months

怎么可以持续坐三个月

and taught without taking food,

不吃东西，一直讲法？

without attending to his personal bodily needs

人有三急，佛陀没有么？

but the commentaries explained that

但是注释书对此也作了解释

when he was preaching

佛陀讲法的时候

to the gods in the tavatimsa heaven

在忉利天宫对天人讲法时

and it is time for him to go for alms round

托钵乞食的时候到了

and he created an image of himself

他就创造了自己的一个分身

and made a resolution that

决意

the created image preach to the gods abhidhamma during his absence

在自己乞食的时候，让这个分身对天人说法，

so after creating the image of himself

创造了这个分身之后

he went down to the human world

他就下落到人间

and it is said that not all the deities had knew that buddha had left

据说并不是所有天人都知道佛陀离开了

only those who had power, great power knew that

只有具有极大神通的天人知道

so he went down to human world

佛陀下到人间

he decided he went to the northern continent

他来到北印度

and colleceted food there

在那里乞食

and then buddha went to the himalayas and he took his meal there

在喜马拉雅山脚下吃了饭

so to that place, the venerable sariputta

在那个地方，舍利弗尊者

went and attended on the buddha

去侍奉了佛陀

so when buddha met sariputta in that way, buddha said

当时佛陀对舍利弗尊者说

sariputta, i have taught abhihamma this much

舍利弗，我已经讲了一些阿毗达摩

in the interval from yesterday to today

在昨天和今天的一段时间内

i have taught these topics

我讲了这些主题

what sariputta heard from the buddha just

舍利弗从佛陀那里听到的

maybe just a table of contents

大概只是一个目录

he was able to understand exactly what the buddha taught

他能彻底了解佛陀教授的内容

because he was, as you may know, the best or the foremost

因为你们知道，舍利弗在诸弟子中

among the disciples who possessed wisdom

以智慧第一著称

actually he was second to the buddha in wisdom

实际上他的智慧仅次于佛陀

so when the buddha said I have taught abhidhamma from

所以当佛陀告诉他，我宣讲了阿毗达摩

such a place to such a place

从某某处讲到某某处

he understood what the buddha taught

他明白佛陀讲的是什么

and then about evening, buddha went back to tavatimsa heaven,

大概到了晚上，佛陀回到了忉利天宫

and took his place and continued his teaching of abhidhamma

继续坐下，宣讲阿毗达摩

now the venerable sariputta

现在谈谈舍利弗

everyday, went back to, where he was living

他回到他常住之地

and he taught abhidhamma to his 500 disciples

他向他的五百弟子宣讲阿毗达摩

so that was done everyday for three months

每天宣讲，持续了三个月

but when he taught to his pupils

当他向他的弟子们讲法时

he made it understandable for his disciples

他宣讲的方式就是让他的弟子们都能听懂

that means he did not teach everything he knew about abhidhamma

就是说，他并没有将他所有的阿毗达摩知识讲给弟子们听

he taught the abhiddhamma just enough for them to digest.

他只是讲一些刚好能让弟子们吸收的内容

so this went on everyday

这样每天讲法

and it is said his teaching to his disciples,

据说他对他的弟子们讲法

buddha’s teaching to the gods,

佛陀对天人讲法

at the same time

这两者是同时发生的

now, these 500 pupils of sariputta had a past

现在，舍利弗的五百弟子的过去世

in one past life, it is said, that they were born as bats

在过去某世，这五百弟子都是蝙蝠

so as bats, they were living in a cave

这些蝙蝠都住在洞里

and in that cave there were two monks

在洞里，有两个僧人

who were studying abhidhamma

他们在里面学习阿毗达摩

so they recited abhidhamma everyday in that cave

他们每天都在洞里背诵阿毗达摩

and those bats listened to the chanting of abhidhamma by those monks.

这些蝙蝠天天听这两个僧人背诵阿毗达摩

they may not know it was abhidhamma, but

它们可能不知道阿毗达摩

since the chanting was good, they paid attention to it

但是因为僧人诵经很好听，这些蝙蝠也就喜欢听

and so when they died

这些蝙蝠后来死了

it was said that they were reborn as devas or celestial beings

据说它们都投生为天人

and from that existence, devas reborn as human beings

后来从天人又投生为人类

so they were reborn human beings, these 500 got together

当他们投生为人时，这五百个人凑到一起

and entered the order with venerable sariputta as their teacher.

出了家，成为舍利弗尊者的弟子

so venerable sariputta taught them abhidhamma everyday and

所以舍利弗尊者每天给他们宣讲阿毗达摩

they were the first human beings who ever studied abhidhamma

他们是最早学习阿毗达摩的人

so we see that we have three versions of abhidhamma

所以阿毗达摩有三个版本

the longest version that buddha taught to the celestial beings

佛陀对天人宣讲的是最长的版本

and the shortest version that buddha taught to venerable sariputta

佛陀对舍利弗尊者宣讲的是最短的版本

and the, neither too short nor too long version

不长也不短的那个版本

that venerable sariputta taught to his pupils

就是舍利弗尊者给他的弟子宣讲的

and fortunately, that version that middle length version

很幸运，刚刚适中的那个版本

was recorded at the first buddhist council

在第一次结集的时候，被记录下来

if the first version, the longest version was to be recorded

如果第一个超长版被记录下来

there will be too voluminous books

那可真是卷帙浩繁

because it is said buddha taught very fast

因为据说佛陀说话很快

buddha can say 128 words when an ordinary person says one word.

普通人说出1个字，佛陀就能讲128个

so he could speak 128 times faster than ordinary man

所以佛陀讲话的速度是普通人的128倍

and so we can imagine how voluminous abhidhamma would be if we had to recall that all he taught to the celestial beings

所以我们可以想想，如果记下佛陀对天人宣讲的阿毗达摩，那该是多么地卷帙浩繁

because he taught there day and night without stop.

因为佛陀当时日夜不停地宣讲

so the abhidhamma pitaka we now have

所以我们现在所拥有的阿毗达摩

that is the one that is neither too long nor too short

不长也不短

and even that version occupies, how many pages?

即便是这样的版本，多少页？

4981 printed pages of the sixth buddhist council edition.

根据第六次结集的版本，4981页

and those pages do not show the ellipses in full

这些还不包括省略掉的部分

there are many places we are

有许多地方

what is to be repeated is not repeated

因为重复，所以就省略了

if we fill in all the ellipses in the books

如果把书中省略的地方补全

it will come to ten thousand pages or more

可能就要超过一万页

so abhidhamma pitaka is one of the pitakas that is

所以阿毗达摩

big in volume and it is profound

内容多，并且深奥

that profound abhidhamma was made accessible to us by the teachers of ancient times

这么深奥的教法，得益于以前的老师我们今日才得以遇到

one of those teachers was venerable Anuruddha

其中一个就是阿耨楼陀尊者

who wrote the abhidhammatthasangaha

他写了《摄阿毗达摩义论》

that abhidhammatthasangaha, actually there were other treatises also

实际上还有别人写的论著

but abhidhammatthasangaha was the best of them

但《摄阿毗达摩义论》是最好的

so it became very popular with the students of abhidhamma

所以在学习阿毗达摩的人中非常流行

we will study this abhidhammatthasangaha at this class

我们也会学习这本《摄阿毗达摩义论》

when you study abhidhamma, i would like to ask you to be patient.

当你们学习阿毗达摩的时候，希望你们能有耐心

you may have many questions

你们可能有许多问题

but i always say, abhidhamma is like a jigsaw puzzle

我常常说，阿毗达摩就像拼图游戏

Until you put in the last piece,

在你拼好最后一块前

the picture is always incomplete.

图像就不会完整

so until you go to the, you reach the end of the book

所以，在你学完这本书之前

your understanding of abhidhamma will always be incomplete

你对阿毗达摩的理解就不会完整

so please be patient with it,

所以请多一些耐心

and also you will be learning pali words

你同时也要学习巴利词汇

please do not be afraid of pali

不要害怕巴利语

because sometimes the english translations are not accurate

因为，有时候英译不准确

although we may use these words as the translation of pali words

虽然我们用这些词翻译巴利语

they are not accurate

但是并不准确

so we may use the english words, but first we must understand what that word means

所以我们可以使用英语词汇，但首先要明白这个词的意思

for example the word consciousness

例如，心这个词

now we translate what in pali citta or viññāṇa as consciousness

巴利语的citta和vinnana，我们都翻译成心

because we can not find any better words,

因为我们找不到更好的词

we use this word consciousness for the word citta or viññāṇa in pali

我们就用“心”这个词翻译巴利语的citta和vinnana but the word consciousness for citta or viññāṇa is not accurate

但是“心”这个词翻译

citta或vinnana，并不准确

as you will learn later

你以后会学到

we are never without consciousness

我们时刻离不开“心”

even we are deep in sleep there is consciousness according to abhidhamma

即便我们进入深度睡眠根据阿毗达摩，“心”也存在

sometimes we may have fainted and say we are unconscious

有时，我们晕过去，或者说无意识

even at that time there is consciousness according to abhidhamma

根据阿毗达摩，即便是这时候，“心”也存在

so to call citta consciousness

所以将citta翻译成心

if we understand the word consciousness in usual sense

如果我们理解的“心”是通常意义的心

that we may misunderstand

我们就可能产生误解

so

所以

it is good always to learn the pali words

经常学习巴利词汇很好

so that we understand properly what the word means

这样我们就能正确理解词的意义

so please do not be afraid of the pali words

所以，不要害怕巴利词汇

you may be learning many things

你可能要学很多东西

whenever you study in your subject

当你学习新的科目

you have to memorize some words

你必须背诵一些词汇

and that is inevitable

这是不可避免的

if you study zen, you will learn japanese words also

如果你学禅，你也要学习日语词

if you learn yoga, you will learn sanskrit words and so on

如果你学瑜伽，就要学梵语词等等

so here also you will learn pali words,

所以在这，你就要学巴利词汇

so please do not be afraid of pali words

所以，不要害怕巴利词汇

because pali is a language that we believed was used by buddha himself.

因为，我们认为佛陀也讲巴利语

and to say something in pali, makes us very very happy

所以讲讲巴利语，能让我们很开心

that is why when at the services we still use pali

所以在佛事中，我们还是用巴利语

when we chant we chant in pali and so on

我们唱诵的时候，也用巴利语，等等

so please do not be afraid of pali words

所以，不要害怕巴利语

after some time, or after you get acquainted with some pali words

当你熟悉一些巴利语之后

i can say you will prefer to use pali words then

可以说，你就更喜欢巴利语

you will not want to use the english translations

你就不想用英译本了

so please be patient with abhidhamma

所以，请对阿毗达摩有耐心

and do not be afraid of pali words

也不要害怕巴利语

i thought i could cover the second topic also

我原本也想讲讲第二个主题

now it’s 9:15

但是已经九点一刻了

so today will stop here.

今天我们到此结束

disk01track03

yesterday, we looked at abhidhamma from a little distance

昨天我们远瞰了阿毗达摩

so today we will go closer to abhidhamma

今天我们走近一点看看

before we get into the abhidhamma proper

在进入真正的阿毗达摩之前

we need to understand

我们需要了解

the two kinds of truths

二谛（两种真理）

two kinds of truths taught in buddhism

佛教的二谛

it is strange that in buddhism

奇怪的是在佛教里

that it is not one truth

不只是一个真理（谛）

there are four truths taught in buddhism

佛教里教导了四圣谛

and truth is a relative term

“谛”是个相对的词语

and so it may mean different things to different people

对于不同人，可能意味着不同的内涵

so if you ask a christian,

如果你问一个基督徒

what truth is

真理是什么

then he would give one answer

他会给你一个答案

if you ask a buddhist

如果你问一个佛教徒

he would give another different answer

他会给出不同的回答

although people say that there is only one truth

虽然人们说真理只有一个

and teachers express it in different ways

但是人们用不同的方式表达这个真理

even that one truth is difficult to define

即便是一个真理，也很难定义

so for buddhists the truth is one thing

对于佛教徒，真理是这样

and for other, people of other religion

对于其他宗教徒

truth may mean differently

真理可能有不同的内涵

so we must understand

所以我们要明白

what truth means in buddhism

佛教的真理是什么

and in buddhism truth is just explained as something that is not untrue

佛教里的真理，是不虚妄的

that means that is not otherwise than it’s stated

意思就是如其所是的陈述

and something that is true

如果某件事是真实的

that is true to what has been described of, it is called truth

就像已经形容的那样，这就是真理

that truth is true either in conventional sense or ultimate sense

真理可以是世俗的意义上的，也可以是究竟意义上的

and in buddhism, truths need not be good

在佛教里，真理不需要是善的

or lofty necessarily,

也不必定是高尚的

good or lofty

善或者高尚

it may be anything that is true

任何事物都可能是真实的

so that is why craving which is unwholesome mental state

所以贪是一个不善的心所

its the second noble truth

也是第二圣谛

the noble truth of the origin of the suffering

苦集圣谛

so in the teachings of the buddha

所以在佛教里

even craving which is unwholesome mental state

即便贪是个不善的心所

it’s a truth.

也是真理

just as craving is truth, so is mindfulness

如贪一样，正念也是真理

wisdom, faith

智、信

loving-kindness, so they are also truth.

慈，这些也都是真理

so there are two kinds of truths, the conventional truth and ultimate truth.

所以真理有两种：世俗谛、究竟谛

and conventional truth means something that conforms to the people and the usage of the people

世俗谛意思就是和世人的习惯用法一致

that is true by convention

就是约定性的真实

suppose i ask you how you came to the class

如果我问你们如何来听课

i think you will answer: i came in the car

我想你们会说：我坐车来的

when you say i came in the car

当你说：我是坐车来的

you’re expressing a kind of truth

你的表述就是某种真理

because when you say you came in the car you’re not lying to me

因为当你说你坐车来，你没有对我撒谎

you’re saying what is truth you’re coming in the car

你讲的是真实的：你坐车来

but if we analyze the car

但是如果我们分析汽车

if we take the parts of the car one by one

如果我们把汽车拆分掉

and put in different places

分开放置它的零部件

then we lose the car there is no car

我们就会失去汽车，就没有汽车

the wheels are not car, the body is not car, the engine is not car

车轮子不是车，车身也不是车发动机也不是车

the seats are not car

座位也不是车

but when they’re put together in a sudden way

但是当我们突然将这些放一起

we call it a car

我们将之称之为汽车

so

所以

if the ultimate analysis there is no car

从究竟的分析而言，没有汽车

just the parts

只是零部件

but

但是

when these parts are put together in a sudden way

当这些零部件突然被放在一起

we call it a car

我们称之为汽车

we call it means all of us agree

我们这样称谓它，意思是大家约定

to call it a car

称谓它“汽车”

so by convention it is true that we came here in a car

所以从世俗谛而言，我们坐车来，这是真实的

but in the ultimate analysis

但是究竟去分析

we don’t came here in a car

我们没有坐车来

we use the vehicle that is four wheels, body, the seats and so on

我们使用一个交通工具：四个轮子有身子，有座位，等等

so everything in the world that we experienced

所以我们体验到的，这个世界的所有事物

is true only to convention

只是从世俗意义上讲是真实的

we can take many examples of this

我们可以举很多这样的例子

now a house, we live in a house

房子，我们住在房子里

so when we say we live in a house

当我们说：我们住在房子里

the way again, stating the truth, we’re not lying

这也是一种真理，我们没有撒谎

but if we take the different parts of the house apart

但是如果我们拆分掉这所房子

then we lose the designation house, there is no house, just the parts

我们就失去这所房子的施设，就没有了房子，只是些构件

so

所以

conventionally,

从世俗意义上

a house is a truth

“房子”是一种真实的表达

conventionally, a car is a truth

从世俗意义上，“汽车”也是真实的表达

the same with a human being

同样，“人”也是

then we call a person man

当我们称一个人为“男人”

so when we say he is a man

当我们说：他是一个男人

we are stating a truth

我们在陈述一个事实

he is a human, male human being

他是人，是男人

and so, it is a truth

诸如此类，这是真实的

but in ultimate analysis

但是从究竟上分析

again, we don’t have a man

同样，“人”不存在

a man is nothing but a combination of mind and matter

人什么也不是，不过是名色的结合

what is true in a human being and a man

所以人的真实情况是

is mind and matter, and not the man

名色的结合，并不是人

the same with a woman

女人也是同样的

so

所以

there are always these two kinds of truths

所以，这两种真理

in everything in the world

适用于这个世界的万物

and this conventional truth

世俗谛

it’s called in pali Sammuti-sacca

巴利语是：sammutisacca i want you to be familiar with the pali words also

我希望你们熟悉巴利名相

the sammuti means convention sammuti意思是世俗的

agreement of the people

世人的约定

so the truth by agreement, truth by convention

所以是约定的真理，世俗真理

and this sammuti sacca is also called Paññatti or concept

世俗谛，同样被称为“概念”

and there are two kinds of paññatti

有两种概念

the first one is as we see on the screen, Nāma-paññatti

第一种，屏幕上有：名字概念

name concept

名字概念

name concept means

名字概念意思是

names given to different objects

赋予不同对象的名称

it is called name concept or in pali Nāma-paññatti

被称为名字概念

because it makes things noun

因为它让事物有名称

the name makes things noun, that means

名字让事物有名称，意思是

the names denote things

名字指代事物

and the other paññatti is Attha-paññatti or thing concept

另外一个概念就是：意义概念

thing concept means the object or beings denoted by the name concepts

意义概念指名字指称的对象或存在

or we always have these two kinds of concepts: name concept and thing concept

所以我们有这两种概念：名字概念和意义概念

with regard to things we experience or we come into contact with

这是对于我们体验或接触的事物而言

now for example

现在举例

again, let us take the car

再用汽车进行说明

now the name car or the word car is a name concept

汽车这个词是名字概念

because the word car denote the thing which we call a car

因为汽车这个词指称我们称之为“汽车”的东西

and the thing which is a car is the thing concept

汽车这个东西，就是意义概念

so there are two concepts regarding the car

所以对于汽车而言，有两种概念

one is name concept and the other is thing concept

名字概念和意义概念

so the word car is name concept, and the car itself is a thing concept

所以“车”这个词是名字概念，车本身是意义概念

when we say a man

当我们说：一个男人

now the word man is a name concept

“男人”这个词是名字概念

and the person who we call man

我们称之为男人的人

a human being,

人类

a male human being

男性

is thing concept

这就是意义概念

so all names or nouns are name concept

所以所有名字、名词都是名字概念

and the things or meaning denoted by or represented by these names are called thing concept.

由这些名字指称或者代表的事物或者意义，是意义概念

so everywhere we get these two

我们随时可以有这两者

and out of these concepts

从这两个概念中

we take, or we extract the ultimate reality

我们萃取“究竟法”

now when we say a man,

当我们讲：一个男人

the name or the noun man is the name concept

这个名称或者名词就是名字概念

and the man, the person we call a man is thing concept.

我们称之为男人的，就是意义概念

and from this thing concept

从这个意义概念里

we extract the ultimate reality that is mind and matter

我们萃取出究竟法：名、色

so what we call man is a combination of mind and matter

所以我们称之为男人的，是名色的组合

and so what is real in the man is just mind and matter

所以，男人中真实的东西只是名和色

and not the man, because if we analyze the man into mind and matter

并不是男人，因为如果我们分析这个男人到名色

we lose the man himself

就不存在这个“男人”了

so everywhere we can get this three things

所以，我们处处都有这三者

name concept, thing concept and reality.

名字概念、意义概念、究竟法

now in the example of a car,

在汽车这个例子中

we may say that the word car is name concept

我们可以说“车”这个词是名字概念

and car itself is thing concept

车本身是意义概念

and the parts of the car are ultimate realities.

汽车的部件是究竟法

now again

同样

this is just an example

这仅仅是个例子

because if we take the parts of the car,

因为如果我们拆分汽车的部件

if we look at the parts of the car

我们观察汽车的部件

they themselves are concepts.

这些部件也只是概念

what is real in the part is the material particles

部件里真实的东西是色聚

the very very small material particles

非常小的色聚

so the ultimate reality in the parts is the material particles

所以，汽车部件里的究竟法是色聚

so with regard to conventional terms,

与世俗谛的名相相关

we have these three things,

我们有这三者

name concept, thing concept and ultimate reality

名字概念，意义概念，究竟法

and this concept is said to be timeless

概念是不具有时间性的

now timeless means we can not say a concept is present, or past or future.

不具时间性，意思是我们不能说概念是在现在、过去或未来

because the concepts exist only in our imagination

因为概念只是在我们的想象中存在

we just think of these concepts

我们只是思维这些概念

they have no intrinsic existence of their own

他们没有自身的固有属性

so we think of the combination of mind and matter as man or woman

我们思维名色组合成的人

and we think of the combination of parts as a car, a house and so on

我们思维由零件组成的车或房子

but we do not know when the concept came into being whether it is present or future

但我们不知道概念什么时候存在是现在，还是未来

simply because it has no real existence of its own

因为概念自身并不是真实的存在

because concept just exists in our imagination

因为概念只是存在于我们的想象中

and it has no division into present or past or future

不能归入现在、过去或未来

it can not become the object of vipassana meditation.

不能成为内观禅修的所缘

when we practice vipassana meditation

我们修习内观禅修时

we try to see the arising and disappearing of the object

我们尽力去观察所缘的生灭

but we do not know when the concept arises and when it will disappear.

但是我们不知道概念什么时候生灭

because sometimes concept may seem to disappear

因为有时候概念看起来灭去了

but actually they do not

但实际上没有

now the buddha was a hermit Sumedha

佛陀过去世做过隐士，名字叫善慧

during the time of buddha Dīpaṃkara

当时住世的是燃灯佛

now that concept that name sumedha

善慧这个概念，或名字

seem to be present at the time when sumedha was living

看起来存在于这个隐士住世的时候

and he aspired for buddhahood in the present of buddha dipamkara and so on.

在燃灯佛时，这个隐士志求佛果

but after he passed away

后来他去世了

the concept sumedha seem to have disappeared

善慧这个概念看起来消失了

but actually it did not

但是实际上并没有

because later on when buddha related his past life as sumedha

因为后来佛陀在叙述他过去世为善慧的时候

it seemed to come into being again

这个概念好像又重生了

and this name sumedha will go on in our minds

这个善慧的名称会一直在我们的心里

say, as long as the world lasts

可能要持续到世界的末日

even, it may be go on into the other worlds

它甚至可能传到其他世界

so paññatti or concept has no time frame

所以概念没有时间性

that is why paññatti can not become the object of vipassana meditation

所以概念不能成为内观禅修所缘

now the other truth is ultimate truth.

还有一个究竟谛

and in pali is called Paramattha-sacca

巴利语是：paramattha-sacca now sacca means truth sacca意思是真理

and paramattha means ultimate pramattha意思是究竟的

the final, final thing, or final truth

极终之物，或者极终真理

now the ultimate truth is that which conforms to reality

究竟谛是与究竟法一致的

that means which we can really experience

意思是我们可以体验

now for example,

例如

we take consciousness, consciousness is called an ultimate reality

我们以心为例，心属于究竟法

because it has existence of its own

因为心本身是存在的

and we can experience this consciousness in our minds

我们可以体验到心

and we know when consciousness arises we know that it arises,

当心生起时，我们知道

when it disappears, we know it disappears

当心灭去时，我们也知道

so consciousness is called an ultimate truth

所以，心被称为究竟法

it has existence of its own

它本身是存在的

now you’re listening to me,

你们现在听我讲课

and you have hearing consciousness at every moment you hear my voice

当你听到我的声音时，你们就生起耳识

so you know that consciousness is a reality

所以就知道心是究竟法

now when you see something that is a seeing consciousness in your mind

所以当你看到某物，心里就生起眼识

and you experience

你就有看的体验

and so you know that seeing, or seeing consciousness is a reality

所以，眼识也是究竟法

so the ultimate truth is that which conforms to reality which has its own existence.

所以究竟谛与究竟法一致，本身存在

and it is called paramattha in pali

巴利语叫：paramattha and paramattha is defined as the ultimate thing or the correct thing

究竟法被定义为极终的事物或者是正确的事物

it is called ultimate thing or correct thing

被称为极终事物或正确事物

because it is real as it is,

因为它如其所是

it is not otherwise than it’s stated

如所叙述的一致

that means consciousness is something that is aware of the object

意思是心就是对所缘的觉知

so when it is described as something that is aware of the object

当用“对所缘的觉知”来形容心时

it is the real awareness of the object not otherwise

是说对所缘的真实觉知，不是别的

and so it is called ultimate thing or correct thing, or in pali paramattha

所以被称为极终物，或真实物

now it is not like things as magic shows or mirage

所以这不像是幻术，或海市蜃楼

now that magic shows

那些幻术

the magicians show us things that are not real

魔术师的表演是不真实的

but we think that they are real

我们认为它真实

sometimes they may put a woman in a box

有时候他们将一个女人放到盒子里

and then they may cut her into different parts

将她切成几段

and we think that the woman is really cut

我们觉得那个女人真的被切断了

because they’re so realistic

因为看起来那么真实

but actually it’s just an illusion

但是实际上，不过是幻觉

and the same with other magic tricks

其他魔术表演也是如此

so at the magic shows,

所以幻术

whatever it shows, it’s always an illusion

无论如何，都是假象

they’re not real

它们并不真实

but this ultimate truth is not like magic shows.

但是究竟法，不像幻术

they’re real, they have their own existence

它们是真实的，本身存在

and also mirage

再谈谈海市蜃楼

i hope you have seen mirage in your life

我希望你们见过海市蜃楼

i was told that you do not have seasons in singapore

据说新加坡四季不分明

especially in summer when it is hot then you can see mirages

特别是在夏天，天热的时候，你就可以看到海市蜃楼

so they seem to be water

它们看起来像是水

and you think that is water at some distance

你认为远处有水

and then you follow that water and

你朝着那水走过去

moves from you as you move

你走过去，那水也移动

and so actually there is no water, but you think that is water

实际上并没有水，你觉得那是水

so the mirage is actually an illusion not a reality

所以海市蜃楼实际上是幻觉并不是真实存在的

the paramattha or ultimate reality is not like mirage it is real

究竟法不是海市蜃楼，是真实的

and also it can be seen by oneself

可以被自己观察到

it can be realized by oneself

可以被自己体证到

it can be experienced by oneself

可以被自己体验到

now things known from hearsay may or may not be real

道听途说的事情或真或假

say, we hear about something, that something from some other person

例如，我们从别人那里听说某事

and that may be real or that may be not

可能是真的，也可能不是

but the ultimate reality is not like that

但是究竟法不是如此

ultimate reality is something that we can see for ourselves

究竟法是我们自己可以观察到的

that we can experience for ourselves that we can realize for ourselves

我们自己可以体验并且体证到

especially through the practice of meditation

特别是通过禅修

so we practice vipassana meditation

所以我们进行内观禅修

that we experience consciousness

我们就能体验到心

we experience different mental states

体验到不同的心所

and we came to see the material properties also

我们也见到不同的色法

so they can be experienced or seen by oneself so they’re called paramattha or ultimate reality

所以它们都能被观察到，所以叫究竟法

and the ultimate reality is not easy to see

究竟法不能被轻易观察到

it is hidden from us

它们躲避我们

because we are so influenced by or so carried away by the convention

因为我们被世俗所影响，所牵涉

we live in a conventional world

我们生活在俗世

and so it is very difficult for us

所以我们很难

to cut through the outer layer of concept

切破概念的外壳

and get into the inner core of ultimate reality

进入究竟法的内核

that we have to do using the tools of abhidhamma

我们要依靠阿毗达摩的工具

the tools of analysis taught in abhidhamma

阿毗达摩中教授的分析方法

when buddha analyzed the world

当佛陀分析世界时

he analyzed it into five aggregates

将它分析成五蕴

so following this,

据此

we now see that what we call a human being

我们可以观察到称之为人的

is just the combination of these five aggregates

不过是五蕴的聚合

so these five aggregates are what are real

所以这五蕴是真实的

about the person we call a man or a woman

对于我们称之为男女的人而言

and a man or a woman himself or herself is just an illusion

而男女本身只是一个假象

we imagine that it is a being it is a man it is a woman

我们幻想那是一个人，或男或女

but in reality there is no man or woman

但是究竟法里没有男人或女人

apart from the five aggregates

只是五蕴

so when we analyze

所以我们分析

the things we come across or we analyze beings

分析我们遇到的事物或人

we come to see that

我们发现

there are only these five aggregates

它们只是五蕴

and nothing else

仅此而已

and so these five aggregates are what we call ultimate reality

所以这五蕴，我们称之为究竟法

so there are always the conventional truth and ultimate truths

所以总存在世俗谛和究竟谛

now with regard to terms of the ultimate truth

关于究竟谛的名称

there are only two things, name concept and ultimate reality

有两种：名字概念和究竟法

so there is no thing concept regarding the terms of ultimate reality

所以关于究竟法，不涉及到意义概念

for example, feeling

例如，受

now feeling is a mental state

受，属于心所

or a mental factor,

就是心的属性

and it is an ultimate reality

是究竟法

so the word feeling or the name feeling is a name concept

“受”这个词是名字概念

but the feeling itself is not thing concept because it is a reality

但是受本身不是意义概念它是究竟法

we feel or we experience the feeling

我们有受的体验

sometimes we are happy, sometimes we are unhappy, or sometimes we are neutral

有时候喜悦，有时候不喜悦，有时候是中性的状态

so we can experience the feeling, and so that feeling is an ultimate reality

我们能体验到“受”，所以它是一种究竟法

so with regard to terms of ultimate reality

关于究竟法的名相

we have only two things: name concept and ultimate reality:

只有两个：名字概念和究竟法

so we can take anything as an example, and try to find out the name concept, thing concept, and ultimate reality

我们可以任何事为例，找出名字概念、意义概念和究竟法

so from anything or everything we can squeeze out the ultimate reality

所以从任何事物中，我们都可以萃取究竟法

so these are the two kinds of truths taught in buddhism

这就是佛教里的二谛

and buddha used both terms of conventional truth and ultimate truth when he taught

佛陀讲法的时候，这二谛他都使用

if a person

如果一个人

is capable of understanding him when he used the terms of conventional truth

只有当他使用世俗谛时才能明白

then he would use the terms of conventional truth

他就使用世俗谛

like man woman animal and so on

就使用诸如：男女、动物之类的词

but if he found that a person will understand him only when he used the terms of ultimate truth

如果他发现某人只能在他使用究竟谛时才能明白

then he would use the terms of ultimate truth as aggregate

他就使用究竟谛的名相，例如蕴

sense bases, element, truth and so on

处、界、谛等等

but it is said in the books that

但是据说

buddha quite often did not thought with terms of ultimate truth

佛陀并不太想使用究竟谛的名相

because talking in terms about ultimate truth is rather dry

因为用究竟谛的名相讲法很枯燥

so if possible buddha started teaching using terms of conventional terms

所以，佛陀尽可能使用世俗谛的名相讲法

and only after a person had understood him

只有当某人能够理解时

would he use the terms of ultimate truth

他才使用究竟谛的名相

so

所以

according to the capability of the person and according to circumstances

根据不同人的根器和情况

buddha used both the terms of conventional truth and ultimate truth

世俗谛、究竟谛，都被佛陀采用

and as I said yesterday, when teaching people

如我昨天所说，当对人讲法时

buddha mostly used terms of conventional truth

佛陀大多数时候使用世俗谛

but when he taught the abhidhamma,

当他宣讲阿毗达摩时

he used mostly the terms of ultimate truth

他主要使用究竟谛的名相

because abhidhamma is very analytical and

因为阿毗达摩分析性很强

when analyzing being or things

当分析人或物时

buddha had to use the terms of ultimate truth

佛陀要使用究竟谛的名相

such as consciousness mental factors or material properties or so on

例如心、心所、色法等等

so these are the two kinds of truths we must understand

这就是我们要理解的二谛

and in abhidhamma

在阿毗达摩里

we will find mostly the ultimate truth

我们碰到的大多数是究竟法

and when we study abhidhamma, we will study the ultimate truth and their divisions

当我们学习阿毗达摩时，我们就学习究竟法及它们的分类

and in abhidhamma, it is said that four kinds of ultimate truths are taught

在阿毗达摩里，讲了四种究竟法

we have to be grateful to the teachers of old

我们要对过去的老师感恩

to tell us that in abhidhamma

他们在阿毗达摩里教授了

the four kinds of ultimate truths are taught

四种究竟法

if they did not tell us

如果他们没有教授

if they did not write books that

如果他们没有写这些著述

four kinds of ultimate truths are taught in abhidhamma

阿毗达摩里的四种究竟法

it will be very difficult for us to understand that

对于我们来说，很难理解

in abhidhamma pitaka the four kinds of ultimate truths are taught

论藏里面的四种究竟法

we would have to read the whole of abhidhamma pitaka

我们需要遍览整个论藏

and even then it’s doubtful we will understand

即便如此，能不能理解，也不好说

but now the ancient teachers have written all the abhidhamma pitaka for us

而现在，过去的老师写了这么多关于论藏的著述

and then they came out with this statement that

他们得出这样的结论

four kinds of ultimate truths are taught in abhidhamma

阿毗达摩里面教授了四种究竟法

so we should be very grateful to them

所以我们要非常感谢他们

and the four ultimate truth are:

这四种究竟法是：

1. citta now let me use the pali word citta

心，巴利语是：citta i told you yesterday that citta is translated as consciousness

我告诉过你们citta被翻译成心

and although we use the word consciousness for the word citta

虽然我们用心来翻译citta it is not accurate

但是这不准确

now citta is defined as something that thinks of the object

心的定义是：对所缘的思维

here, thinking means not the real thinking, just the awareness of the object

这里，思维，并不是真的思维只是对所缘的觉知

so citta may be defined as

所以，心的定义可以是

awareness of the object

对所缘的觉知

now when we teach meditation we use the word awareness

当我们教授禅修时，我们用到“觉知”这个词

to be aware of the object

觉知所缘

now in meditation instructions

在禅修指导中

awareness means mindfulness

觉知意思是具念

but here awareness means just the pure awareness of the object, just the mere awareness

但是这里觉知意思仅仅是对所缘的纯粹觉知，

so at the stage of this awareness

在这个觉知阶段

we do not yet know that the object is white or black or yellow or red

我们不知道所缘是白色，黑色，黄色，还是红色

we just know that there is an object

我们只知道有一个所缘

so that simple mere awareness of the object is what we call citta which is translate as consciousness

这种对所缘的纯粹觉知，就称之为“心”

and that awareness is just like the clear water, it has no color

这种觉知就像纯净的水，没有颜色

it is neither wholesome nor unwholesome, neither good or bad,

非善非不善，非好非坏

it is just the mere awareness of the object

只是对所缘的纯粹觉知

now when I’m talking: now i’m looking at you but i’m aware of something there

当我说：现在我看你我觉知到有某物

so that awareness is just an awareness, i don’t really know what it is, i know there is something there

所以那种觉知仅仅是觉知，我不知道它是什么，只知道有一个东西

so in the same way the awareness

所以觉知……

define of citta is like that just the simple or mere awareness of the object

对心的定义就是如此，对所缘的纯粹觉知

but when the commentators giving the definition

但是论师们给心下定义时

they have to use the word cinteti in pali which means to think

他们用了cinteti这个巴利词，意思是：去思维

but actually, thinking here means just knowing the object or the awareness of the object

实际上，“思维”在这里的意思只是知道所缘，或者觉知所缘

that mere awareness of the object is what we call consciousness in abhidhamma

这种对所缘的纯粹觉知，就是阿毗达摩里面的“心”

and citta is never without an object, we must understand this clearly

心总需要一个所缘，这点我们要了解清楚

this citta or consciousness must always have a object

心必须总要有一个所缘

since the definition is the awareness of the object, it must always have a object

因为心的定义是：对所缘的觉知所以必须有一个所缘

so citta can never be without an object

心不能脱离所缘而生起

sometimes, people say we put the mind blank without any object

有时候，人们说，心中一片空白，没有任何对象

but actually

但是实际上

without an object, citta can not arise, there can be no citta

没有所缘，心就不能生起，就没有心

so citta is always with an object

所以心总是有一个所缘

that object may be a vivid object

这个所缘可能是个明显的对象

as we see something or as we hear something

例如我们看到或听到什么

or it may be an obscure object like when we are asleep

或者是一个隐晦的所缘，例如我们睡觉时

so even when we are asleep there is consciousness

即便当我们睡觉时，心也存在

and that consciousness must have an object,

这个心也要有一个所缘

and that object is an obscure object

这个所缘是一个隐晦的所缘

so citta or consciousness can not be without an object at any time or any moment

所以，心任何时候都不能脱离所缘而存在

it must always have an object

必须总有一个所缘

since it’s definition is the awareness of the object or something that knows the object

因为它的定义就是：对所缘的觉知

and this citta is always with us.

我们时时刻刻都和心在一起

from the moment we take conception in the womb of the mother until we die there is always this citta

从我们在母胎受孕开始，直至死亡那一刻，心一直都存在

even when we are in deep sleep

即便我们进入深度睡眠

there is consciousness or citta

心也存在

taking the obscure object

此时它有一个隐晦的所缘

so we can never be without citta

所以我们不能离开心

that is unless we become anagmins and arahants

除非我们证得三果或者成为阿罗汉

and enter into what is called attainment of cessation

进入所谓的灭尽定

now a person after becoming an anagmin or an arahant

一个人证得三果或成为阿罗汉

if he has jhānas

如果拥有诸禅那

he can enter into what is called attainment of cessation

他可以进入所谓的灭尽定

attainment of cessation means attainment of cessation of mental activities

灭尽定意思是：灭尽所有心的活动

so when he is in the attainment, in that attainment of cessation

当进入灭尽定时

then mental activity is temporarily suspended

心的活动暂时停止了

so there is no mental activity during that time

所以这时候就没有心的活动

it may be one hour two hours it may be one days or seven days for human beings at most

可以持续一小时，两小时，一天…对于人类而言，最多是七天

if you are anagmins, if you are not arahants and not buddhas

如果没有证得三果，没有成为阿罗汉，不是佛

then we can not enter into that attainment of cessation

我们就不能进入灭尽定

and so for most people citta is always with them

对于大多数人而言，心总是存在

so we can not be without citta at any moment in our life

终其一生，我们不能须臾离开心

and then it is important to know the other words that mean the same thing used in the suttas as well as in abhidhamma

了解阿毗达摩里心的同义词也很重要

and these are:

这些词有：

now the synonyms of citta

这些都是心的同义词

Viññāṇa sometimes citta is called viññāṇa

有时候心被称为：viññāṇa so they are synonymous

这两者是同义词

sometimes it is called mana or mano

有时候被称为：mana或者mano yesterday i told you

昨天我讲过

the first verse in dhammapada: manopubbangama dhamma

法句经里的第一句偈子

so mano or mana is one synonym of citta

所以mano和mana也是心的同义词

sometimes, it is called ceta

有时候心也被称为ceta the next ultimate reality is cetasika

第二个究竟法就是cetasika心所

the word cetasika is compounded of ceta, cetas and ika

心所这个词由两部分组成cetas+ika so the word ceta is also the synonym of citta

所以ceta也是心的同义词

and then there is the word Manasa

还有一个是manasa we may find this in some discourses: manasa

我们可以在某些佛经看到manasa and the last is: Hadaya

最后一个是hadaya hadaya really means the heart hadaya实际上指心脏

the heart is said to be the seat of many types of consciousness

心脏被称为很多种心的依处

and the word hadaya or the heart came to be a synonym for citta or consciousness

所以hadaya也是心的同义词

so you may find these words when you read books on buddhism when you read books on abhidhamma

所以你在阅读佛书或者论书的时候你可能会碰到这些名词

so sometimes the word viññāṇa is used, sometimes mana, sometimes citta and so on

所以有时候用这个词，有时候用那个，诸如此类

so when we find these words, we must understand that

所以我们碰到这些词的时候，我们要知道

although the etymological meaning may be different

虽然从词源学而言，它们的意思可能不同

the real thing denoted by these words is the same

但这些词实际指代一样的东西

so consciousness is some…citta is sometimes called viññāṇa

所以心有时候被称为viññāṇa and so on

诸如此类

and you will find the word viññāṇa later on viññāṇa这个词稍后你们也会遇到

when we study individual types of consciousness

当我们学习各种类型的心的时候

and in abhidhamma

在阿毗达摩里面

citta is divided into 89 types

心被分为89种

or 121 types

或者121种

so there are 89 cittas

所有有89种心

or 121 cittas

或121种心

taught in or recognized in abhidhamma

这些都是在阿毗达摩里讲到的

now we will study these later on

我们稍后会学习这些

89 and 121 types 89种或者121种

so this is the first of the four ultimate truth

这是四种究竟法中的第一个

so the first of the four ultimate truths is citta or consciousness

第一种究竟法是心

now the second ultimate truth

现在讲第二种

the second ultimate truth is cetasikas

第二种究竟法是心所

mental factors or mental concomitants

心的属性，或者心的伴随

cetasikas is defined as those which are yoked on citta, or which are yoked with citta

心所的定义是：依附于心，或与心相随

that means which are associated with citta

意思就是与心联系在一起

which depend on citta for their arising

它们的生起依赖心

so these mental states are called cetasikas

这些心的状态被称为心所

now in abhidhamma mind is minutely analyazed

在阿毗达摩里，心被详细地分析

first it is analyzed into two: citta and cetasika

首先被分为心、心所

and then citta is analyzed into 89 or 121 types

心又被分为89或121种

and cetasikas are analyzed into 52, we will come to that later

心所被分为52种，稍后再讲

so cetasikas are those that are associated with citta

所以心所就是与心伴随

that is why they are called mental concomitants

所以也被称为：心之伴随

that means those that are concomitant with citta

意思是说它们与心相随

or those that arise at the same time with citta

与心同时生起

and they are called cetasikas

它们被称为心所

because they depend on the citta to arise

因为它们的生起依赖于心

that means if there is no citta, they will not arise, there can be no cetasikas

意思是，如果没有心，心所就不会生起

now citta is defined as awareness of the object

心的定义是对所缘的觉知

when there is no awareness of the object

如果没有对所缘的觉知

how can there be feeling of the object,

怎么会有对所缘的感受呢

how can there be understanding of the object,

怎么会有对所缘的理解呢？

how can there be mindfulness of the object

怎么能对所缘具念呢？

so that is why citta is said to be their leader, their forerunner

所以说心是心所的首领

so cetasikas or mental factors

所以说心所

depend on citta for their arising,

要依赖于心才能生起

only when citta arises, do they arise.

只有心生起，心所才生起

and if citta does not arise, they can not arise

如果心没有生起，心所也不能生起

so citta and cetasikas arise at the same time, simultaneously

所以，心和心所同时生起

but citta is called their leader or their forerunner

但是心被称为心所的首领，先驱

so forerunner means just they are leader,

先驱跟领袖一个意思

and they are leader here means that the cetasikas depend on citta for their arising.

领袖的意思是心所依赖于心才能生起

and the cetasikas have the following characteristics

心所有如下四相：

arising together with citta, a cetasika must arise together or at the same time with citta

与心同生，心所必须与心同时生起

and perishing together with citta

与心同灭

it disappears simultaneously with citta, so they arise together, they disappear together.

心所与心同时消失，所以说：同生同灭

and they must have the same object as the citta

心所与心同一所缘

there is no such case as citta taking one object

不存在这样的情况：心有一个所缘

and cetasikas taking another object

心所有另外一个所缘

so they must take the same object

它们必须缘取同一个对象

and the last characteristic is

心所的最后一个相是

they must have a common base with citta

心所必须与心有同一个依处

there are material properties that are called bases

有些色法可以被称为处

for example the eye

例如眼处

there are sensitive material properties in the eye, properly on the retina

眼净色，位于视网膜

the eye is said to be a base

眼被称为处

for seeing consciousness to arise

生起眼识

that means only when we have the eye, do we see,

意思是有了眼睛，我们才能看

if we have no eyes then we will not see and there will be no seeing or seeing consciousness

如果我们没有眼睛，就不能看，也就没有眼识

so when seeing consciousness arises, it must depend on a base

所以当眼识生起时，必须有所依处

a material base, here the sensitive part of the eye

色处，在这里就是眼净色

so the consciousness must have that sensitive part as a base

所以，心也需要有这样一个感受性的处

and so must the mental factors

心所也必须有这样的依处

they must have the same base, they must depend on the same base

它们必须有同一个依处，

so any mental state that is endowed with these four characteristics is called a cetasika

所以任何具有此四相的心理状态就被称之为：心所

the cetasikas are analyzed into 52 in abhidhamma

在阿毗达摩里，心所被分为52种

and we’re studying these cetasikas in due course

我们没多久就会学习这些心所

so this is the second ultimate reality

这是第二种究竟法

now the third ultimate reality is

第三种究竟法是

Rūpa or matter

色法

so matter is one reality taught in abhidhamma

色法是阿毗达摩里讲的一种究竟法

and matter or rupa is defined as something

色法的定义是

which changes when coming into contact with adverse conditions

遭受诸妨害缘所造成的变易物

such as cold, heat etc

诸妨碍缘包括冷热等等

now when we go out into the sun

我们走到太阳下

we have one series of material properties

我们出现一系列色法

when we go into the shade, we have another series of material properties and so on.

当我们走到阴凉处，就有另外一系列色法，等等

so

所以

the mateiral properties with these conditions such as cold heat

这就是在此等冷热诸缘下的色法

when we are thirsty we have one kind of material properties,

当我们口渴时，就有相应的色法

and when we are hungry, another kind of material property and so on

当我们饥饿的时候，就有另外的色法，诸如此类

and here change means the obvious or discernable change

这里的变易意思是明显的、可见的变化

because mind changes also, mind changes every moment

因为心也会变易，心时刻都在变化

but mind is not called rupa,

但是心不被称为色法

only that whose change is obvious is called rupa

只有发生明显可见的变易，才被称为色法

so in everyday time, rupa means matter

在日常生活中，色法就是物质

or material properties

或者物质属性

so they are called rupa in pali because they change with cold, heat and so on.

巴利语称之为rupa，是因为它随着冷热诸缘会变易

and this matter exists in living beings

此种色法存在于有情众生

and also in outside things.

也存在于外部无情之物

so there is rupa in our bodies, or in us, and there is rupa in outside things,

所以我们的身体中有色法，外部世界无情也有色法

in trees, plants, mountains, rivers, and so on.

诸如树木，植物，山河等等

it has no ability to cognize,

色法没有认知的能力

now rupa has no power to cognize

色法没有能力去认知

so rupa does not know anything, a rock does not know anything

所以，色法不能了知任何事物石头不知道任何事情

and even our bodies, if separated from mind, knows nothing

即便我们的身体，如果和心分离不知道任何事情

that is when we die

就像是我们死的时候

so

所以

the material property or rupa has no cognitive power, it does not know anything.

色法没有认知能力，不能了知任何事情

in contrast, citta and cetasika

相反，心、心所

have the cognitive power, they take object and they know the object.

它们具有认知能力，它们缘取对象，了知对象

the rupa or material property, has no such ability.

而色法不具有这样的能力

so it can not know anything, it cannot cognize anything

所以色法不能了知任何事情

and the rupa is analyzed into 28 kinds of material properties in abhidhamma

根据阿毗达摩，色法被分为28种

so according to abhidhamma, there are 28 material properties

所以根据阿毗达摩，有28种色法

they are comparable to elements in chemistry.

它们与化学元素类似

so we are composed of 28 material properties.

所以我们由28种色法组成

a man is composed of 27 material properties

男人由27种色法组成

and a woman is composed of 27 material properties

女人也由27种色法组成

and the outside things are composed of 8 kinds of material properties

外部世界的无情由8种色法组成

so we will come to that later

稍后我们再讨论这些

when we study the rupa or matter in detail

我们到时候再详细研究色法

now the last ultimate reality is nibbāna

现在谈谈最后一种究竟法：涅槃

it is the highest goal of buddhism

这是佛教的最高目标

so the highest goal or the aim of all buddhists is to reach nibbāna

佛教徒的最高目标就是证得涅槃

and what is nibbāna

什么是涅槃

it is very difficult to describe nibbāna

这非常难以描述

simply because we have not been into the nibbāna

因为我们并没有证得涅槃

and also it is so different than what we have been experiencing

也因为它与我们的体验大不相同

that it is difficult to perceive, difficult to understand

涅槃很难被认知、了解

it is described as extinction of desire ill will and delusion.

涅槃被描述为贪嗔痴的断除

that means the extinction of mental defilements

意思是心之诸漏被灭尽

although it is described as extinction of desire ill-will and delusion.

虽然涅槃被描述为灭尽贪嗔痴

it is not a negative state.

但涅槃并非一个消极的状态

it is like health or peace

例如健康、和平

now health, if you are asked to define health, how would you to do it?

健康，如果要你来定义，你怎么做？

or somebody ask, what is health, how would you answer?

有人问：什么是健康，你怎么回答

absence of disease

没有疾病

so we will use negative terms to define a positive state

所以我们用否定的词语来定义正面的状态

health is not a negative state

健康不是一个消极的状态

but when asked to define it, we will say health is the absence of diseases

但是我们定义健康时，我们就说健康是疾病的消除

if you are asked about peace, what is peace

如果让你定义和平，什么是和平？

peace is absence of violence and so on

和平就是暴力的消除，等等

so nibbāna is a positive state

所以涅槃是正面的状态

but mostly it is described in negative terms

但是我们常常用否定词来定义

not this, not this and so on.

非此，非彼，等等

it is liberation or freedom from all suffering

是从所有苦中解脱

so when a person attains final nibbana

当一个人证得最终的涅槃

he gets free from suffering,

他就免于诸苦

so that freedom from suffering is also called nibbana.

所以从苦中得到解脱就是涅槃

now out of the four ultimate realities, the first three are those, that are conditioned.

在这四种究竟法中，前三种是有为法

but the last one this nibbana is unconditioned

但是涅槃是无为法

so it is not caused by anything, it is not the result of anything.

涅槃不是因缘法

so it is a state by itself as freedom from suffering or freedom from the mental defilement

所以它是脱离苦、灭尽心中诸漏的一种自在状态

it is important to understand this

了解这点很重要

because there are some people who do not understand the pali word for it the unconditioned asankhata

因为有些人不懂巴利语“无为法”这个词

and then they say nibbana is uncompounded but is not unconditioned

他们说，涅槃非合成法，但不是“无为法”

i don’t think that is correct

我认为这种说法不对

the word asankhata means not made

“无为法”这个词，就是非造作的

not made means it must not made by anything it must not be conditioned by anything

非造作的，意思就是不受任何条件限制

so nibbana is called in pali asankhata

所以涅槃在巴利语里就是asankhata and it is translated as unconditioned

翻译成“无为法”

so whether it is unconditioned or uncompounded

不管它是无为法，还是非合成法

it has no cause, it is not caused by anything, it is not the result of anything.

它都不是因缘法

and it is not consciousness, it is not mind.

它不是心

in abhidhamma, nibbana is described as an external object

在阿毗达摩里，涅槃被形容为出世间法

external object means not belonging to us

出世间意思是不属于这个世间

just as we can take any external object as object at the moment of enlightenment

在觉悟的时候，我们可以缘取出世间法

the consciousness can take nibbana as object

心可以将涅槃当成所缘

only when the consciousness takes nibbana as object

只有心将涅槃作为所缘的时候

does the consciousness possess the power to eradicate mental defilements

它才有能力灭尽心中的所有染污

that means at the moment of enlightenment,

意思就是在觉悟的那一刻

a type of consciousness arises in his mind,

有一种心生起

and that consciousness is called path consciousness

这种心被称为道心

and that path consciousness takes nibbana as object

道心将涅槃作为所缘

it takes nibbana as object and at the same it eradicates mental defilements

同时灭尽心中诸漏

so nibbana is an external object

所以说涅槃是出世间法

that can be taken as object by the path consciousness and fruition consciousness

它可以是道心和果心的所缘

but there is a saying in a discourse that all four truths

在经中有这样的说法，所有四谛

can be found in this fathom-long body

都可以在我们七尺之躯找到

the truth of suffering, truth of origin of suffering, truth of cessation of suffering

苦集灭谛

and truth of the way leading to the cessation of suffering

道谛

they can be found in this fathom-long body

都存在于我们的七尺之躯

but that does not mean that nibbana exists in us, in our body or in our mind

但这并不意味着涅槃存在于我们的身体或者心里

that means just that

它的意思只是说

nibbana is realized by oneself

涅槃的体证依赖于个人

and taken the nibbana as object

将涅槃作为所缘

so nibbana is not internal it is external, and nibbana is not mind or not mental

所以涅槃非内在，它是出世间的它不属于心

it is no mind no matter so it is outside mind and matter

不是名法，也不是色法，超越于名色

but there is a saying

但是有一个说法

or it is taught in abhidhamma

根据阿毗达摩

that nibbana is called nāma

涅槃被称为名法

that may be confusing

这可能让人困惑

in the sixth book of abhidhamma, nibbana is mentioned as nāma, one of the nāma

阿毗达摩论书第七部，涅槃被称为名法之一

but there

但是

it does not mean that nibbana

它不是说涅槃

has cognitive power

具有认知能力

or nibbana knows the other objects

也不是说能了知所缘

the word nama is defined in two ways

名法这个词有两种解释

the first is it inclines to the object that is one definition of the word nama

第一种：对所缘的趋向

so what is nāma? nāma is something that inclines to the object, that bends to the object

什么是名法，名法就是趋向所缘的

that means that takes the object, that is one definition of the word nāma

意思是缘取对象，这是名法的一个定义

and the second definition is something that makes other incline towards it

第二个定义就是让其他事物趋向它

so there is a causative sense here

有使他物趋向的意思

something that makes others incline toward it

让其他事物趋向于它

so according to that definition, nibbana can be called nāma

根据这个定义，涅槃是可以被称为名法的

that is why nibbana is mentioned as nāma

这就是涅槃也被称为名法的原因

but we are not to understand that, since it is called nāma, it is mental

但是我们不这样理解，因为名法，就是心法

nibbana is not mental, nibbana is neither mental nor physical,

涅槃不是心法，也不是色法

nibbana is something quite different from both mind and matter

涅槃与名法和色法颇不相同

therefore it is said it can not be adequately described in everyday terms

所以，涅槃不能用日常语言恰当地进行定义

so in everyday terms, however much we will describe nibbana

所以，如果用日常语言，不管我们怎么形容涅槃

we will not describe it accurately or adequately

我们都不能准确恰当地定义它

but nibbana is a positive state which can be realized

但是涅槃是可以被我们体证到的积极状态

through the practice of vipassana meditation

通过内观禅修就可以体证到

only through vipassana medition can one realize nibbana

只有通过内观禅修，我们才能体证到涅槃

so these are the four ultimate truth, citta, cetasikas, rupa and nibbana

所以，这些就是四种究竟法：心、心所、色法、涅槃

and these ultimate truths are taught in many ways in the seven books of abhidhamma

这四种究竟法，在阿毗达摩七论中得到了方方面面的解释

and in the abhidhammatthasangaha also

在《摄阿毗达摩义论》也是如此

which we are studying these four ultimate realities

我们学习这四种究竟法

are taught or described in detail

在这本书中解释的很详细

and so we will be studying these during this class

我们在这次课程中就要学习这些内容

ok, there will be a coffee break

好，现在是咖啡时间，休息一下

disk01track04

i hope you remember the seven books of abhidhamma that we studied yesterday

希望你记住昨天学的七部论书

among them there is one book called Puggalapaññatti descriptions of the types of beings

里面有一部《人施设论》讨论了各种不同种类的人

so that book deals with what are called concepts

所以这本书讨论的是“概念”

because that books deal with different individuals

因为这本书讨论的是不同的个体

apart from that, i mean, and also from Kathāvatthu, the points of controversy

除了这本书，还有一本《事论》是辩论之书

what is taught in abhidhamma is mostly four ultimate truths

阿毗达摩里讲的主要是四究竟法

and these four ultimate truths are taught in different ways

这四种究竟法被条分缕析

and now you might want to know how the four ultimate truths correspond to the four noble truths

你们可能想知道四究竟法和四圣谛的关系是怎样的

now the four noble truths are the noble truths of suffering, the noble truth of the origin of suffering, the noble of the cessation of suffering,

四圣谛是：苦谛、集谛、灭谛

and the noble truth of the way leading to the cessation of suffering.

道谛

now the first noble truth, the noble truth of suffering consists of

第一圣谛是苦圣谛包含了

mundane cittas, cetasikas and rupa

世间心、心所，色法

so among the four ultimate truths,

所以，这四种究竟法中

the first one, part of the first one, second one and the third one, correspond to the noble truth of suffering

部分第一、二种究竟法、第三种究竟法，与苦圣谛对应

and the second noble truth, the noble truth of origin, is craving,

第二圣谛，集圣谛，就是贪

which is a mental factor.

这是心所之一

now craving is among the cetasikas, 52 cetasikas

贪是52心所之一

because craving is lobha, attachment

因为贪就是lobha，是一种执取

so

所以

the second noble, the noble truth of the origin of suffering is just one of the 52 cetasikas.

第二圣谛，集谛是52种心所之一

and the third noble truth, the noble truth of cessation of suffering,

第三圣谛，灭谛

is nibbana which is the fourth ultimate truth

就是涅槃，是第四种究竟法

and the last one, the noble truth of the way leading to the cessation of suffering

最后一个，道谛

now this, the fourth noble truth is often called the middle way or the eightfold path

第四圣谛，通常被称为中道，或者被称为八正道

now eightfold path means this path has eight members or eight constituents

八正道的意思是这条道路由八个部分组成

and many of you may be familiar with these eight factors

你们许多人可能很熟悉这八个因素

right understanding and right thought and so on

正见、正思维等等

these eight factors are actually states of mental factors

这八因素实际上就是心所的状态

so they are included in the cetasikas

所以被包括在心所里

so these eight cetasikas from the middle path or the fourth noble truth

所以这八个心所源于中道，也就是第四圣谛

which is the way or the path leading to the cessation of suffering

这是导向苦之灭的方法或道路

so all four noble truths are included in these four ultimate realities

所以所有四圣谛都被包含在这四种究竟法里面

but not just one to one,

不只是一个对一个

so the first noble truth consists of some cetasikas and rupa

第一圣谛包含某些心所和色法

and the second noble truth consists of one cetasika which is craving or attachment

第二圣谛由贪心所组成

and the third noble truth consists of nibbana the extinction of all suffering

第三圣谛由涅槃（苦之灭）组成

and the fourth noble truth consists of the eight mental factors or eight cetasikas

第四圣谛由八个心所组成

after we understand the four ultimate truths that are taught in abhidhamma pitaka

理解了阿毗达摩里面的四种究竟法

we will now go to the detail study of these four ultimate realities

我们现在详细学习这四种究竟法

the first of the four ultimate realities is consciousness

第一种究竟法是：心

and so we will study the types of consciousness

所以，我们将学习不同种类的心

so consciousness is something that arises in our mind

心从我们的内心生起

by mind I mean consciousness and mental factors together.

这里的内心包括：心、心所

so consciousness is something that arises in our mind

心生于我们的内心

and consciousness arises when there are conditions for it

诸缘成熟，心就会生起

and there are different types of consciousness, different kinds of consciousness

有不同类型的心

so first, the consciousness is divided with reference to the planes of existence

首先，心依生命界而分类

so first you need to know the planes of existence

首先，你需要了解生命界

and these planes of existence are taught in the fifth chapter of this Comprehensive Manual

在《阿毗达摩概要精解》第五章讲到这些生命界

so if you want to know the 31 planes of existence, you go to this book

所以，如果要了解这31界，就可以参考这个章节

the fifth chapter

也就是第五章

but you need not go into detail now

不过你现在不需要详细了解

so there are 31 planes of existence 31个生命界

the lowest of them are the four that are called:

最底层的四个叫做：

planes of misery or planes of suffering：恶趣地

so those that are born in these four planes of existence had a lot of suffering,

投生到此四恶趣地的众生要受很多苦

like those born in hell and so on

例如投生到地狱等等

so first there are four planes of existence the lowest of them,

首先最底层的就是这四个生命界

then above the four, there is plane of human beings

这四界之上，就是人界

and above the human beings, there are six planes of devas or celestial beings

人界之上，有六个天界

and above the six planes of celestial beings

在这六个天界之上

are the 20 planes of existence called brahma

有20个梵天界

we may call them higher celestial beings

我们也可以将其称为：高等天界

so altogether there are 31 planes of existence

一起就是31生命界

again, the first four, that are the planes of misery

再重复一次，首先四个是恶趣地

and then human realm or human plane

然后是人界

and then six deva or celestial beings plane

然后是六个天界

and then 20 higher celestial beings

然后是20个更高的天界

so if we add up all of them, we get 31 planes of existence

如果我们把它们加起来，就是31个生命界

now among them

它们之中

the four lower planes,

四恶趣地

human plane

人界

and the six deva planes or six celestial planes

六天界

are collectively called sense-sphere planes

这些统称为欲界地

so, these 11 are called sense-sphere planes

所以，这11界叫做欲界地

and above them

它们之上

out of 20 planes for brahmas, we divide them into two

二十个梵天界分为两类

the brahmas of

这些梵天界

they call them material plane and immaterial plane

他们称之为色界、无色界

so material plane means those who are reborn in those planes have both mind and body

所以色界意思是投生到此界的众生具有名色

only one of them has body only and no mind

只有一界只具有身体，没有心和心所

and then the last four are called the immaterial planes

最后四界称为无色界

because they do not have the physical body, they only have consciousness and cetasikas

因为他们没有身体，他们只有心、心所

so roughly, we have three levels of planes

所以，大体上有三界

the lowest is called sense-sphere plane, and then the second is material plane, and the third immaterial plane

最低一个叫欲界，第二个是色界第三个是无色界

so the immaterial plane and the material plane beings are called brahmas

无色界和色界的众生被称为梵天

and the others are devas and human beings and beings of four states of misery.

其他是天人、人、四恶道众生

now all of these beings in the 30 planes have consciousness

所有这些众生中，有30界的众生具有心

so they experience consciousness in different ways and so there’re different types of consciousness

他们以不同的方式体验到心所以就有不同类型的心

and consciousness is divided with reference to these planes

心就是根据这些界来分类

consciousness that frequently arises in the 11 sense-sphere planes are called sense-sphere consciousness

经常出现在11欲界的心被称为欲界心

and the consciousness that frequently arises in the material plane

经常出现在色界的心

are called the material sphere consciousness.

就被称为色界心

and those that arise frequently in the immaterial plane are called immaterial plane consciousness,

经常在无色界生起的心被称为无色界心

immaterial plane consciousness

无色界心

so properly speaking, there are three planes of consciousness

恰当地说，心分三界

and then there is one more which is called supramundane plane

然后，还有一个叫出世间界

and supramundane plane means it has no actual place

出世间界意思是，它没有一个实际的处所

but just the some types of consciousness

但是只有某些种类的心

are called supramundane plane

称为出世间心

supramundane plane means the plane that transcends the lower three planes

出世间界意思是说超越它下面的三界

or that transcends the five aggregates of clinging, that are called the world.

或者说超越五取蕴，五取蕴被称为世间

so the supramundane plane is something like out of the world.

出世间界就是指超出这个世间

and the other three belong to the world.

其他三界属于这个世间

so broadly, the consciousness is divided into these four

所以概言之，心被分为此四类

according to the planes where they arise frequently

根据是在何界经常生起

the first group consists of again unwholesome consciousness, rootless consciousness and so on.

第一组包括不善心，无因心等等

so we will study them in detail one by one.

我们现在逐个详细学习

now first, let us consider an illustration

首先我们考虑一个场景

suppose there is a boy

假设有一个男孩

and he goes to a fruit store, and he sees mangoes there.

他去水果店，看到那里有芒果

and he holds the view that there is no evil in stealing

他觉得盗窃不是恶

it is alright to steal

盗窃没问题

and with happiness he steals a mango

他愉悦地偷了一个芒果

so when he steals a mango with happiness,

当他愉悦地偷了一个芒果

and with the view that there is no evil in stealing

并且认为偷窃不是一种恶

there arises one type of consciousness in his mind.

他生起了一种类型的心

his consciousness when he steals, there is lobha or attachment in his mind.

当他偷窃的时候，心里生起贪执

because he wants to steal, he wants that mango,

因为他想去偷窃，想得到那个芒果

and so there is lobha or attachment or greed accompanying his consciousness,

所以，贪就伴随他的心

so at that moment when he steals a mango

在他偷芒果的时候

there arises in his mind one type of consciousness

他心中生起一种心

and that consciousness is accompanied by let us say, greed.

贪就伴随着他的心

and since he steals with happiness, his consciousness is accompanied by happiness

因为他带着愉悦偷窃，愉悦就伴随着他的心

and since he steals with a view that there is no evil in stealing

因为他偷窃的时候，认为偷窃不是恶

it is alright to steal, he has a wrong view.

认为偷窃没问题，他就有邪见

and spontaneously he steals with not being prompted by anybody or any circumstances.

没有任何人怂恿，他自发地偷窃了

so in that case, there arises in his mind one type of consciousness

所以，在这种情况下，他心中生起一种心

now you remember what type of consciousness that is

你们现在知道他们生起什么心

a consciousness accompanied by greed

这种心与贪相伴

so to be short, I use with pleasure with wrong view unprompted

简言之：悦俱邪见相应无行心

so that first type of consciousness there

所以他生起的第一种心

with pleasure with wrong view, unprompted

悦俱邪见相应无行心

and it is accompanied by or rooted in attachment

与贪相伴，或以贪为根

we can know this consciousness in a boy who spontaneously steal an apple from, a mango or an apple from a fruit store.

我们知道，一个男孩从水果店自发地偷窃一个苹果或者芒果，就会生起此心

with a view that there is no evil and stealing, and he steals it with happiness

认为偷窃不是恶，带着愉悦偷窃

so in that case, this type of consciousness arises in his mind

在这个例子中，他心中生起这种心

so this is the first of the unwholesome consciousness

这就是第一种不善心

now this is called unwholesome consciousness, it is morally unwholesome

之所以叫不善心，因为从道德上讲，是不善的

and also unwholesome consciousness brings painful results.

同样，不善的心，带来苦果

in pali it is called akusala, unwholesome

巴利语是：akusala，不善

sometimes akusala is translated as unskillful

有时候，akusala被翻译成不善巧

so unskillful consciousness or unwholesome consciousness and i prefer unwholesome to unskillful

不善心，或不善巧的心我倾向于不善心

ok, now i will explain to you the meaning of word kusala first.

我现在先给你们讲讲

kusala这个词的意思

when you understand the word kusala you understand the word akusala

当你懂得kusala这个词，就会明白akusala这个词

kusala means wholesome, and akusala means unwholesome kusala意思是善的，

akusala意思是不善的

now kusala is also translated as skillful kusala也被翻译成善巧的

now it is correct that it is translated as skillful but

翻译成善巧也是对的，但是

I’m not in favor of using skillful for kusala

但我不喜欢将kusala翻译成善巧

because people can manipulate this, people can twist this

因为有人会利用这种翻译，扭曲它

you can skillfully kill a man and get away with this

你可以善巧地杀人，并逍遥法外

you can skillfully steal a object

你可以善巧地偷东西

when you kill a human being, when you steal something it is not kusala

当你杀人或偷东西时，这不是kusala i think we should avoid using skillful for the word kusala,

我认为我们不要用善巧来翻译kusala although basically, the word kusala means skillful

虽然，基本上，kusala这个词意思也是“善巧的”

sometimes the meaning of the word change with times.

有时候，词语的意义随着时间而改变

originally, the word kusala kusala这个词的本义

comes from two components: kusa and la

由两部分组成：kusa+la now kusa means a kind of grass kusa是一种草的名字

a kind of grass whose blades are sharp

这种草的边缘很锋利

so with sharp blades on both edges, that grasses like a knife.

因为边缘很锋利，就像一把刀

I don’t know whether there are grasses like this in this country.

我不知道这个国家有没有这种草

so that kind of grass

这种草

if you do not know how to handle that grass, you will cut your hand.

如果你不知道这种草，就会割到自己的手

so if somebody says, this man can handle the kusa grass,

所以，如果有人说，这个人能应付这种草

that means this man is clever enough to handle the grass without cutting his hand

意思是，这个人很聪明，不会被此草割到手

so a man who can handle the kusa grass without cutting his hand is called a kusala

所以，一个人不被此种草割到手就被称之为kusala later on this name is extended to mean anybody who is skillful, who is skillful to do anything.

后来这个词的意义扩大了，指做事具有善巧的人

so the original meaning of the word kusala is skillful

所以，这个词的本义是善巧的

but it is explained that it is also means to be healthy

但是也被解释成：健康的

so i like that meaning healthy for the word kusala

我喜欢kusala的这个意思：健康的

the opposite of the word kusala is akusala kusala的反义词是akusala so here akusala we translate as unwholesome, unwholesome consciousness

这里akusala，我们翻译成不善的，不善心

so this first unwholesome consciousness arises

所以，这里生起的第一种不善心

when a boy spontaneously steals a mango or an apple

当一个男孩自发偷盗一个芒果或苹果

without being prompted by anybody

没有任何人怂恿他

and he has a wrong view that it is alright to steal, and he steals with happiness

他具有邪见，觉得偷盗没问题很愉悦地偷了东西

so the first type of consciousness is

这第一种心

accompanied by pleasure, associated with wrong view and unprompted

悦俱邪见相应无行心

if he steals that mango

如果他偷了那个芒果

when he is prompted by somebody,

是被别人怂恿的

when he is encouraged by somebody, and then he steals it

别人鼓励他，然后他就偷了东西

then at that moment there is the second type of consciousness

这时候，他就生起了第二种心

arising in his mind that is with pleasure with wrong view and prompted

就是悦俱邪见相应有行心

so there are always these two kinds of consciousness,

所以常常碰到此两种心

one unprompted, and the other one prompted

无行，有行

so prompted and unprompted urged by someone or urged by oneself.

有行或无行，意思是被别人或自己怂恿

or encouraged by someone, or encouraged by oneself.

被别人或者自己鼓励

sometimes you have to encourage yourself to do something

有时候，你需要鼓励你自己做某事

so that is also called prompted

这也被称为有行

sometimes you do the act spontaneously without even thinking about it

有时候，你自发地做某事，想都不想就去做了

so that is called unprompted

这就叫：无行

the unwholesome consciousness arises sometimes unprompted and sometimes prompted

不善心生起的时候，可以是无行，也可以是有行

so we get the first two types of consciousness

我们了解了这两种心

the first one that is with pleasure with wrong view and unprompted,

第一种是：悦俱邪见相应无行心

the second one with pleasure with wrong view and prompted

第二种是悦俱邪见相应有行心

if that boy does not have that wrong view

如果那个男孩没有邪见

does not have the view that it is alright to steal

不认为偷盗是正确的

he knows that it is wrong to steal, but still he steals unprompted

他知道偷盗是错的，没有任何人的鼓励，他还是偷了

also he steals happily

他愉悦地偷了东西

then there arises in his mind, the third type of consciousness

他心中就生起了第三种心

that is with pleasure without wrong view and unprompted

悦俱邪见不相应无行心

and if he is prompted, then another type of consciousness in his mind

如果他是被怂恿的，就生起另外一种心

with pleasure without wrong view and prompted

悦俱邪见不相应有行心

so first we get four types of consciousness here

所以，我们知道了开始这四种心

that are accompanied by pleasure, and two with wrong view, two without wrong view, and two prompted, and two umprompted.

悦俱，两个邪见相应，两个邪见不相应，两个有行，两个无行

so first we get these four types of consciousness

首先，我们就知道了这四种心

to be easy to memorize i use the key words here

为了便于记忆，我这里用了关键词

if you want to know the four translation of these types of consciousness

如果你想知道这些心的翻译

please read this book: the comprehensive manual

就读读这本《概要精解》

and then there are the other four which are accompanied by indifference

所以还有四种舍俱

that is he is neither happy nor angry

就是说，他不愉悦，也不恼恨

so with the neutral mind, he steals the apple or the mango

在这种中性的心情下，他偷了芒果

and with wrong view, without wrong view, unprompted and prompted

与邪见相应或者不相应，无行或者有行

and so altogether we get eight types of consciousness

所以，一起我们知道了八种心

that are rooted in attachment, rooted in attachment really means

它们都是以贪为根，意思是

accompanied by or associated with attachment,

与贪执相伴

attachment here means just the desire to possess

贪执这里指占有欲

so we get eight types of consciousness that are rooted in attachment.

以贪为根的心有8种

and then there are two types of consciousness rooted in ill-will or anger.

以嗔为根的心有2种

now the example here is with hatred, one man murders another.

举例：一个人带着仇恨杀了另一人

in his spontaneous fits of rage

他自发生起怒火

so one person gets angry, and then he just kills another person

一个人带着愤怒，杀掉另外一个人

so when he kills another person he has anger or hate in his mind

当他杀掉另外一个人时，心里有嗔恨

since he murders without being prompted by anybody on the spot of the moment

因为此时他杀人的行为不是被人怂恿的

now his consciousness is said to be umprompted, so in this case

所以这是无行心，这种情况下

the first of the two consciousness rooted in ill-will arises in his mind

在他心里生起两种嗔根心的一种

that is with displeasure that means with hate or with hatred i mean with anger, with ill will and unprompted

忧俱嗔恚相应无行心

by he murders a man with premeditation

如果他经过谋虑之后杀人

then the consciousness that arises in him is with displeasure

他心里生起的就是：忧俱

with ill will and prompted

嗔恚相应有行心

so there are only two types of consciousness accompanied by ill will or anger or hate

所以嗔根心只有两种

but there are eight types of consciousness accompanied by attachment or lobha

贪根心有8种

i think we are fortunate that there are only two types of consciousness rooted in anger, ill will

我想我们还是很幸运，嗔根心只有两种

if there were eight of them, we can not imagine how miserable the world would be

如果它们也有8种，我们很难想象这个世界将是多么地痛苦啊

even these two kinds create a lot of cruelty or violence in the world.

即使只有这两种，也让这个世界充满了残暴行为

so there are two types of consciousness rooted in ill will

所以，嗔根心有两种

and then there are two more that are rooted in delusion, now delusion means ignorance

还有两种是痴根心，“痴”意思是愚痴

later on i will tell you the pali words for them

稍后我会告诉你们它们的巴利语

so delusion really means ignorance

痴实际上就是愚痴

consciousness rooted in ignorance, there are two of them

痴根心有两种

and the first one is with indifference and with doubt

第一种就是舍俱疑相应

now sometimes people have doubt about the buddha, about the dhamma, about sangha, abouth enlightenment of the buddha

如果有人对佛法僧有疑问，对觉悟有疑问

or about the practice and so on,

或者对修行有疑惑

so when a person due to delusion, that means he is deluded he is ignorant

当一个人因为愚痴，意思是他被蒙蔽了

and doubt the enlightenment of the buddha,

对佛陀的觉悟产生怀疑

or the efficacy of the dhamma as a way to deliverance.

对佛法的解脱功效产生怀疑

then he has this type of consciousness in his mind

在心里就生起此种心

with indifference with doubt,

舍俱疑相应

and here there is no difference between unprompted and prompted

这里就不存在无行、有行的差别

so there is no such division here

所以这里就没有此种区分

now this doubt is very damaging, especially when you practice meditation

这种怀疑，很有害处特别是在禅修的时候

sometimes doubt arises when you are meditating

有时候，你在禅修时会产生疑问

whether this method is really good,

这种方法是不是有效？

whether it will really lead to the understanding the true nature of things and so on

他是不是导向对事物性质的理解等等

but sometimes people will doubt about the efficacy of this method

有时候，人们会怀疑禅修方法的功效

or doubt about the trustworthiness of the teacher and so on.

或者对老师的可靠性也发生怀疑

so when such doubts arise a meditator can not go on meditating.

当产生这些疑问时，就不能继续禅修

so in this case when he is practicing vipassana meditation,

在内观禅修的时候

he just need to note the doubt, he just need to be aware of the doubt.

他只需要标记他的疑惑只需要觉知他的疑惑

and thus he eliminates the doubts

这样就消除了疑惑

so that is the consciousness accompanied by doubt

这就是疑相应的心

and with indifference

舍俱

since that doubt, his mind can not be happy, or can not have ill will

因为有疑，他的内心不会愉悦，也不会怀有嗔恨

so it is neutral

所以是中性的

and the last one is with indifference and with restlessness

最后一个是舍俱掉举相应

now a person is so distracted in mind, that he cannot focus his mind on any object.

一个人他的内心受到很大的干扰无法专注于任何所缘

did you have such an experience?

你们有没有此种经验？

i think you did

我觉得你们有

everybody has such an experience

每个人都有这种经验

sometimes we practice meditation and our mind doesn’t seem to be on the object.

有时候我们禅修，我们的心似乎不能安住于所缘

we don’t seem to be able to concentrate on the object

我们似乎不能够专注于所缘

our mind is like not stuck to the object

我们的心不能附着于所缘

but above the object, moving a little

只是在所缘上，略微动动

so that is called restlessness of mind

这就被称为心的掉举

so in abhidhamma restlessness means restlessness of mind

在阿毗达摩里，掉举指心的掉举

and restlessness of mind really means shaking or moving above the object

心的掉举实际指心在所缘之上晃动或者移动

our mind is not with the object,

我们的心并不与所缘在一起

now we do not see the object clearly when there is restlessness in our mind

如果心里有掉举，我们就不能清晰地观察所缘

at that moment this type of consciousness arises in our mind,

此刻，这种心就会生起

and so there are altogether two types of consciousness rooted in delusion

所以，痴根心共有两种

now the first eight consciousnesses rooted in attachment

贪根心有8种

in pali they are called lobha mūla

巴利语称之为lobha mūla you have the other sheet

你们有另外一张表

you may look at the pali sheet also, so lobha mūla

你们也可以看看巴利语的那个表

now mūla means root mūla就是根

and lobha means lobha attachment so lobha mūla means lobha就是贪执，合起来意思是

having lobha as root

以贪为根

and there are eight of them,

有八种

and the second group is called dosa mūla

第二种就是dosa mūla so dosa means ill will or hate or anger dosa意思是嗔恨、愤怒

so rooted in hate or rooted in ill will or rooted in anger

以恨、嗔、怒为根

they are called dosa mūla, two

就成为嗔根心，有两种

and then the third group is called moha mūla

第三种称为痴根

so moha means delusion or ignorance and

痴就是指受到蒙蔽，愚痴

the consciousness rooted in moha is called moha mūla

以痴为根的心就是痴根心

so altogether there are 12 types of consciousness,

所有一起一共是12种

and these 12 types of consciousness are called unwholesome consciousness

这12种心被称为不善心

you may also call it unskillful

你也可以称之为不善巧的心

but i think we better call it unwholesome

我觉得最好称之为“不善心”

so unwholesome types of consciousness

所以不善心这个类型

whatever bad karma we do, we do with one of these types of consciousness

我们造恶业的时候，就会生起它们之中的一种

sometimes we are attached to something,

有时候，我们贪执于某事

sometimes we may take something that is not given to us.

有时候，我们不予而取

then there is this lobha or the lobha mūla consciousness in our mind and so on.

这样贪根心就会生起，诸如此类

sometimes we get angry and

有时候我们发怒

then there is one of the two types of consciousness arising in our mind

所以就会生起嗔根心中的一种

now in abhidhamma the anger or hate includes fear

在阿毗达摩中，嗔包括恐惧

so when we are afraid of something, when we fear something

当我们惧怕某事时

then one of these two types of consciousness rooted in ill will arises in our mind

嗔根心中的一种就会生起

so when we’re afraid of something, we have dosa mūla consciousness

当我们害怕某事的时候嗔根心就会生起

or when we fear something, we have dosa mūla consciousness

当我们恐惧的时候，也会生起嗔根心

so the dosa can cover many types of emotions

所以，嗔可以包括很多种情绪

sadness, depression, dissatisfaction, anger, hate and fear

忧伤、沮丧、不满、愤怒、痛恨、恐惧

all come under the head of ill will

都归于嗔

so when we are afraid of something, we have one of these two types of consciousness

当我们害怕某事的时候嗔根心中的一种就会生起

now prompted or unprompted

现在谈：有行、无行

you may read the note at the bottom of the page

你们可能看到了这页底部的注释

the pali word saṅkhāra is used here in the sense specific to abhidhamma

“行”这个词在这里是阿毗达摩的特有用法

to mean prompting, instigation, inducement, or the application of an expedient.

意思是：怂恿、教唆、劝诱、采用方便手法

this prompting may be induced by others or it may originate within oneself.

这种怂恿，可能来自别人，也可以源自自身

the means employed may be bodily, verbal, or purely mental.

使用的方法可以是肢体的、语言的或者仅仅是思想方面的

that consciousness which arises spontaneously

如果心自发生起

without prompting or inducement by expedient means,

没有被怂恿或者劝诱

it’s called unprompted

就被称为无行

that consciousness which arises with prompting or inducement by expedient means

如果心被怂恿或者被劝诱

it’s called prompted

就被称为有行

so this is from the comprehensive manual of abhidhamma

这些都来自《阿毗达摩概要精解》

so prompting can be one’s own, or it may can from outside other persons

所以怂恿可以来自自身，也可以来自外部别人

sometimes when we want to do something, we want to encourage ourselves.

有时候，我们想做某事，需要自我鼓励

sometimes we do it spontaneously,

有时候，是自发地去做

and so when we do it spontaneously the consciousness that arises in our mind is called unprompted and

如果是自发地做，我们生起的心就是无行心

when we do with prompting it’s called prompted

当我们受到怂恿，就是有行心

now the pali words for this word prompted or unprompted are asaṅkhārika and sasaṅkhārika

无行有行的巴利语分别是：

asaṅkhārika 和 sasaṅkhārika now you may notice that there is the word saṅkhāra there in the word asaṅkhārika and sasaṅkhārika

你可能注意到里面有saṅkhāra这个词

now the word saṅkhāra in pali is a difficult word to understand,

巴利语里saṅkhāra这个词很难理解

and also it can not be translated by just one english word.

也不能用仅仅用一个英语单词来翻译

so you have to find out what it means to get the correct translation of the word.

所以，你必须理解意思，才能找到合适的词来翻译

for example, when we say all saṅkhāras are impermanent

例如，当我们说：诸行无常

we mean those that are conditioned

这里指的是有为法

but in the formula dependent origination the sentence is

但是在十二缘起支里

because there is ignorance there is a condition

无明缘行

there are saṅkhāras

这里也有“行”

now in that sentence the word saṅkhāra can not be translated

这里的“行”就不能翻译成

as conditioned things, or conditioned phenomena

有为法

there saṅkhāra is translated as formations or kamma formations

这里的“行”就被翻译成造业的心所

the word saṅkhāra has at least two meanings, one is active and the other is passive

“行”这个词至少有两个意义一个是主动的意义，一个是被动的意义

so saṅkhāra means something that makes, or that produces

“行”指：造作、创造

and also saṅkhāra means that something is made or that is produced.

也指：被造作，被创造

so we need to understand what meaning is appropriate in a given context

所以，我们要明白在特定的语境下，它是什么意思

that is why we can not translate this word with just the mental formation or just conditioned phenomena

所以，我们不能将它一律翻译成：思想活动，或者有为法

so we have to depend on the context

所以得参照语境

but here in this particular context, the word saṅkhāra means effort.

在这里，在这个语境下，“行”指：使力

that is why it is very difficult to get a correct translation

所以说很难找到一个正确的翻译

when you translate from pali into english or any other language

很难将巴利语翻译成英语或其他语言

so here prompted and unprompted are

这里有行、无行

the translations of the pali word sasaṅkhārika and asaṅkhārika

就是对这两个巴利语的翻译

and here saṅkhāra means effort

这里，“行”指“使力”

but in other places saṅkhāra may mean all conditioned phenomena or kamma formation

在其他地方“行”可能指：有为法，或者造业的心所

that means or that produce results

意思是：造作结果的

so now we have the 12 unwholesome types of consciousness

我们已经学了12种不善心

do you bring the small card with you today

你们今天带了那张小卡片吗？

that is for memorization of the consciousness

它们是用来帮助记忆这些心的

so please look at the first column represent the 12 unwholesome types of consciousness

请看第一列，代表12个不善心

and in order to differentiate those that are accompanied by pleasure from those that are accompanied by indifference

为了区分悦俱、舍俱

we use colors, so red color means accompanied by pleasure

我们用不同的颜色，红色表示悦俱

and blue color means accompanied by indifference

蓝色表示舍俱

so this card will help you to memorize the different types of consciousness

这卡片将帮助你记忆不同种类的心

in a different sheet, you may write down the name so those,

你可以用另外一张纸写下这些心的名称

but later you may not need the descriptions

但以后你可能就不需要这些描述

just look at this chart, and you know this is

看这张表，你就知道

pleasure with wrong view unprompted, with pleasure with wrong view prompted and so on

悦俱邪见相应无行，悦俱邪见相应有行，诸如此类

the first column represents the 12 unwholesome types of consciousness

第一列代表12种不善心

the first 8 are those accompanied by or rooted in attachment

前八种是贪根心

and then the two green color,

然后是两个绿色的

the two are accompanied by ill will with displeasure

这两个是忧俱嗔恚相应

and the last two the blue ones are accompanied by indifference.

最后两个蓝色是舍俱

indifference means neutral feeling

舍俱指中性的感觉

neither pleasure nor displeasure, neutral feeling

不愉悦也不忧伤，中性感觉

so we study these 12 looking at these dots

我们通过这些圆点来学习此12种心

so the first 8 are accompanied by attachment

首先的8个是贪根心

and the two green dots are accompanied by hate or anger

两个绿色的嗔根心

and the last two accompanied by delusion or moha

最后两个是痴根心

and we can exercise with these chart

我们可以通过这张表来练习

so how many are accompanied by pleasure

悦俱的有几个？

out of these 12, how many are accompanied by pleasure

这12个之中，有多少是悦俱的？

number 1, 2, 3 4

第1、2、3、4 how many are accompanied by indifference or neutral feelings

有多少是舍俱的？

5,6,7,8 oh, there are no numbers

哦，这些没标数字

5, 6, 7, 8, and 11 and 12 5, 6, 7, 8,11,12 and how many are accompanied by displeasure or dosa

有多少是忧俱的

the two green dots

两个绿色的圆点

so now we know

我们现在知道

that out of 12 unwholesome types of consciousness 12种不善心中

4 are accompanied by pleasure

有四种是悦俱

and 6 are accompanied by indifferent feeling or neutral feeling 6种是舍俱

and the 2 accompanied by ill will or anger 2种是嗔根心

so you keep this card with you, put it in your pocket

你将这张卡片随身带着，放在口袋里

and then you take it out at odd moment and look this and memorize it

在空闲时拿出来记记

so if you do this, you will get the whole card very easily

如果你这样做了，就很容易记下整个卡片

once you’re familiar it

一旦你熟悉这张卡片

you know the value of this card.

你们知道这张卡的价值

because it is like a map

因为它就像一张地图

so wherever you go, you read a map

当你旅行时，你就要看地图

before you’re going

在出发之前就要读地图

so when you know the map, then when you reach the place

你如果读过地图，抵达之后

you know where to go or where you are and so on

你知道该去哪里，你在哪里诸如此类

so in the same way, it’s important that you remember this,

所以，同样，你记住这些也很重要

because in the next chapters

因为在以后的章节里

they will be referred to again and again

这些将被反复提到

so it is important that you are familiar with this before you to the next chapter and so on

所以，在学习下一章之前，熟悉这些很重要

and if you’re familiar with this, then you will find joy in studying and understanding

如果对这些熟悉了，你们就会在学习和理解中找到乐趣

so please give some time to this card and then memorize this

所以，请对这张卡片花些时间记住这张卡的内容

so ok now we have 12 unwholesome types of consciousness

我们学了12种不善心

and I think we know what types of consciousness is arising in our mind when we do something bad

我想当我们做坏事的时候，就会知道生起什么心了

so when we get angery with somebody,

当我们对某人生气时

then what type of consciousness will be in our mind?

在心里会生起哪一种心？

one of the two green ones

两个绿色之一

suppose after the class you drive and somebody cut in front of you

假设下课后，你开车时，有人插到你前面

and you are angry

你生气了

so in that case, one of these two, and i think your anger will be umprompted

这样，就是这二者之一我想你的愤怒是没人怂恿的

and so it may be the first type of consciousness.

就是嗔根心的第一种

and if you have doubt about the teachings, doubt about the buddha,

如果你对佛法有怀疑对佛陀有怀疑

the consciousness accompanied by delusion has arisen in your mind, number 11

痴根心，也就是11号，就会生起

so something like that

诸如此类

then you want something, when you want something

当你想得到某物的时候

then one of the 8 may be in your mind 8种贪根心的其中一个就会生起

so this is the practical benefit we get from understanding abhidhamma

这就是我们理解阿毗达摩的实际益处

because now you know that the unwholesome consciousness is described as morally unwholesome or morally unhealthy

因为现在你们知道了不善心就是道德上不善或道德上不健康的心

and it is productive of painful results

它会导致苦果的产生

now if we get painful results then we must avoid having these types of consciousness

如果我们不想得到苦果，就必须避免这些不善心

we may not be able to avoid all together.

我们可能不能一下子全部避免这些

because only when we become buddhas and arahants

因为只有我们成了佛，或者阿罗汉

we will be able to avoid all of them but

我们才不会生起所有这些心

we can avoid as much as we can and

但是我们可以尽可能多地避免

in provision as we can avoid these types of consciousness

如果我们能避免这些不善心

so we will have less painful results in the future.

在未来就会少受一些苦果

so if we hate pain or if we want to avoid painful results in the future

如果我们不喜欢苦，想在未来避免苦果

try to prevent these types of consciousness from arising in our mind

尽量阻止这些心的生起

and yesterday i told you about the teaching of buddha that not to do any evil

昨天我告诉你们诸佛通偈中的诸恶莫作

now you know what evil is

现在你们明白了何为恶

now whenever one of these types of consciousness arise in our mind

当这些不善心中的一个生起时

that means there is evil in our mind

就表示我们心中有恶

so when we know that it is evil then we will get rid of it as soon as we can.

当我们知道它是恶，就要尽快处理它

so that we do not acquire much unwholesome or bad karma

所以我们就不会造作太多的恶业

so when we know that something is harmful then we can avoid it

所以当我们知道有害的事情我们就可以去避免它

if we do not know that something is harmful we will be doing it

如果我们不知道它是有害的，就会去做这些事情

so this is the practical benefit we get from the knowledge of abhidhamma

这就是我们从阿毗达摩里得到的实际利益

now there is some sheet saying that not all craving is bad

有些地方说并非所有的贪都是坏的

so not all craving is bad

并非所有的贪都是坏的

I’m not encourage you to have craving

我并非鼓励你们起贪心

but i want you to understand that some craving is not bad for us

我希望你们了解有些贪心对我们而言，并非是不好的

so here craving is

这里的贪

craving for enlightenment

对觉悟的贪心

we want to get enlightenment, so we are attached to enlightenment

我们希望获得觉悟，所以执于觉悟

that craving is good or bad

这种贪心是好是坏？

now the commentary says that

注释书说

based on the present craving, that is desire for becoming an arahant

基于现在的贪欲，即贪求成为阿罗汉

he gives up previous craving

而放弃之前的贪欲

that was the root cause of once involvement in the cycle of rebirth.

而之前的贪欲是轮回的根本原因

depending on one craving

依靠现在的这个贪心

you try to give up another craving

你放弃之前的那些贪

because you want to attain enlightenment you try to get rid of attachment

因为你想获得觉悟，想对治贪执

or you try to get of craving,

或对治贪欲

so that kind of craving, craving for enlightenment

所以那种对觉悟的贪

desire to become enlightenment is here said that

贪求觉悟在这里

what does the commentary say

注释书怎么说？

now it may be asked whether such present craving for arahantship is wholesome or unwholesome

这种现前对阿罗汉果的贪求是善的，还是不善的？

it is wholesome or unwholesome to crave for enlightenment

贪求觉悟是善，还是不善？

now we want to get enlightenment, that desire, is that wholesome or unwholesome

我们现在追求觉悟，这种欲望，是善还是不善？

abhidhamma, look at faces, in the pun as we call look at faces that mean abhidhamma does not exercise partiality

阿毗达摩直面这个问题并没有厚此薄彼

so it must be impartial when we come to abhidhamma

阿毗达摩对此一视同仁

so that craving, is that wholesome or unwholesome? it is unwholesome.

这种贪心，是善还是不善？它是不善的

then the commentary said here, should it be pursued or not,

注释书在这里说：要不要追求

that kind of craving?

这种贪心？

it should be pursued, so it is alright to have such craving

应该追求，所以可以有这种贪心

does it drag one into rebirth or not

它会不会把人拽入轮回？

that means, now the unwholesome kamma gives painful results.

意思是，不善的业带来苦果

but this kamma will not drag you into rebirth

但是这种业不会拽你入轮回

that means it is not too bad

意思是这种业并不是那么糟糕

so it does not drag one into rebirth

所以，它不会把人带入轮回

such permissible craving is abandoned when its object is obtained

当目的达成之后，就会舍弃这种贪心

now we crave for enlightenment

我们现在贪求觉悟

when we become enlightened, then we are able to discard or abandon the craving

当我们觉悟之后，我们就能舍弃这种对觉悟的贪心

so we should have some kind of craving for enlightenment

所以我们应具有对觉悟的某种贪

we should have some kind of craving to get result when we practice meditation

我们在禅修的时候，也需要具有某种贪心，以便获得成果

only when we have this expectation

只有当我们具有此种期望

we will practice

我们才会去修行

if we do not expect anything out of the practice of meditation we will not practice at all

如果我们对禅修没有任何期待我们就不会去禅修

therefore

所以

expecting for result of the practice of meditation is pursuable as the commentary says here

根据注释书在这里说的对禅修的结果抱有期望，是可以的

but what is important when you practice meditation is

但是当你禅修的时候，重要的是

to leave them alone

就不要理睬这些贪求

that means it is good to have expectation before you practice meditation

意思是在禅修之前，具有期望很好

but when you are right in the practice, when you are sitting down in practicing they will become obstacles

当你正在禅修，正在禅坐时这些期望就会成为你的障碍

so at that time you can not afford to have this kinds of expectations

所以，禅修当中，带着这些期望你就会不堪其负

but they may come they will come quite often to you

但是这些期望可能会经常现身

and when they come up, you just be mindful of them

当它们出现时，你只要对它们保持正念

make mental notes of them

在心中对它们进行标记

so that is advice for practice meditation

所以这就是对于禅修的建议

although lobha or craving is unwholesome mental states

虽然贪是一种不善的心所

craving for arahantship, craving to become an arahant, craving to gain enlightenment

贪求成为阿罗汉或者觉悟

is a pursuable craving

是可以被允许的贪求

and so it is not so bad, now that is one thing

并没有那么不好，这是一点

and another thing is, another sheet, what is the greater evil

另外一点，另外一张纸，哪种恶更大一些

once king milinda asked reverend venerable nagasena now he asked

有一次弥兰王问那先比丘

revered nagasena

那先长老

for whom is the greater demerit

这两者谁的恶更大

he who does evil deeds knowingly

一个是知其恶而为恶者

or he who does an evil deed unknowingly?

一个是不知其恶而为恶者

so which would be greater demerit, greater akusala, greater unwholesome act

哪一种罪恶更大呢？

when he does an evil deed unknowingly or

是不知其恶而作恶者

he does it knowingly.

还是知其恶而作恶者？

the answer is

答案是

his is the greater demerit sir, who does an evil deed unknowingly

大王，不知其恶而作恶者，罪恶更大

now it is opposite to what we think, right?

这跟我们想的相反，对吧？

because we can forgive people who say: oh because i don’t know i did this, please forgive me

因为如果别人说：哦我不知道，所以做了错事，请原谅我们就会原谅他

then we can forgive him readily

我们就会欣然原谅他

but here the venerable nagasena saying, he who does an evil deed unknowingly

在这里，那先比丘说不知恶而作恶者

get greater demerit

罪恶更大

milinda was not satisfied with just this answer so he said

弥兰王对这个答案并不满意，说

well then bhante, do we doubly punish the royalists of ours or chief minister who does an evil deed unknowingly

尊者，对于那些王室成员，或者大臣如果他们不知其恶，而去作恶是不是应该加倍地处罚？

then the venerable nagasena said: what do you think about this?

那先比丘说：想想下面这个例子

if one man should unknowingly take hold of a red hot bowl of iron

如果一个人无意地去拿一个很烫的铁碗

aglow, aflame, ablaze

这个铁碗很红很烫

and another should take hold it knowingly

另外一个人有意地去拿这个碗

which would be more severely burned

哪个人被烫的更厉害？

it is very apt question, right?

这个问题很聪明，对吧？

so you know that it will burn your hand but you pick it up

你知道会烫手，但是你拿起它

and you don’t know that it will burn your hand and you pick it up

你不知道它烫手，你拿起它

so if you pick up without knowing it

如果你在不觉察的状态拿起它

and you will take hold of it firmly, so you will be burned more

你会紧紧抓住它，就会被烫的更厉害

so that is what the venerable nagasena was saying here

这就是那先比丘的意思

so king milinda said, he who took hold of it unknowingly would be more severely burned

弥兰王说：没有觉知而拿的那个人他被烫的更严重

then venerable nagasena said that if so sir

那先比丘说：如果这样，大王

the greater demerit is his who does an evil deed unknowingly

不知其恶而为恶者，罪恶更大

and milind said, you are dexterous, reverend nagasena

弥兰王说，你很有智慧，那先长老

so according to this

根据这个故事

answer given by the venerable nagasena doing demerit unknowingly

那先比丘的回答，不知其恶而作恶

will bring us more demerit

会有更大的罪恶

or bring us more painful results

带来更多的苦果

because when we know that it is unwholesome it brings painful results

因为当我们知道他是不善的，会带来苦果

then we will be careful when doing it

我们就会小心一点

but if we don’t know it then we will do it with might and main

但是如果我们不知其恶，就会尽全力去做

so that we will get the painful results of it in the future.

所以在未来就会获得苦果

so this is the answer given by venerable nagasena

这就是那先比丘给出的答案

we should keep it mind whatever the situation is we should try to avoid doing evil

我们要记住它，在何种情况下都要尽量避免作恶

having the akusala cittas as much as possible

尽可能地避免作恶

now we know these 12 akusala cittas we will be able to avoid them

我们知道了这12种不善心，我们就能避免它们

in our daily activities in our dealing with people and so on

在日常生活，与人相处中等等

and so this is one great advantage we have when we understand abhidhamma

这就是我们理解阿毗达摩的益处

so i want you to look at the chart again and memorize it

希望你们再看看那个表，记住它

ok, the first one

第一个

with pleasure with wrong view unprompted

悦俱邪见相应无行心

the second one

第二个

with pleasure with wrong view prompted

悦俱邪见相应有行心

the third one

第三个

with pleasure without wrong view, unprompted

悦俱邪见不相应无行心

the fourth one

第四个

with pleasure without wrong view prompted

悦俱邪见不相应有行心

the fifth

第五个

with indifference with wrong view unprompted

舍俱邪见相应无行心

the sixth

第六个

with indifference with wrong view prompted

舍俱邪见相应有行

seventh

第七个

with indifference without wrong view unprompted

舍俱邪见不相应无行心

then eighth

第八个

with indifference without wrong view prompted

舍俱邪见不相应有行心

these eight are accompanied by or rooted in lobha or attachment

这八个是贪根心

and then the next two

接下来两个

the first one with displeasure with ill will unprompted

第一个忧俱嗔恚相应无行心

the second one with displeasure with ill will prompted

第二个忧俱嗔恚相应有行心

these are the two that are accompanied by ill will or dosa

这两个是嗔根心

and the last two, the first one

最后两个，第一

with indifference with doubt,

舍俱疑相应

and the second one with indifference and with restlessness.

第二个舍俱掉举相应

here the feeling is indifferent

舍俱

and there can be no pleasure or displeasure

就是不愉悦也不忧伤

because when there is delusion, mind is dull

因为愚痴的时候，心很暗淡

so when mind is dull it can not experience the object

当心暗淡的时候，就不能体验到所缘

pools of folly

一团浆糊

and so the feeling is only indifference or neutral

这就是舍俱，中性的感觉

so now we know that 12 types of consciousness

我们现在知道了12种心

that are unwholesome and unwholesome means morally unhealthy

不善心，不善意思是道德上不健康的

and also productive of painful results

也会导致苦果

and when we know this, we will try to avoid, we will try to prevent these types of consciousness

知道这点，我们就会尽量避免这些不善心

from arising in our mind as much as possible,

尽量让它们不生起

we will be able to get rid of them altogether when we reach arahantship.

当我们证得阿罗汉果就能全部舍弃它们

so today we come to the end of unwholesome consciousness

对于不善心的学习，今天就到此为止

and we will continue our study of cittas tomorrow

明天继续学习心

any questions?

有问题吗？

student: …one question on the which is the greater evil

学生：关于“哪个罪恶更大”的问题

which you mentioned that the person to do the demerit unknowingly actually has the greater demerit

你提到不知其恶作恶的人罪恶更大

I think to find out is it because of the wrong view elements that present when he’s doing it unfavorably?

我觉得因为这种心与邪见相应，所以它的罪恶就更大，对么？

sayadaw: it can be wrong view

尊者：可以是邪见相应

yes, because, unknowingly means he is not aware it will bring painful results to him

是的，因为不知其恶，意思是他不知道这种行为会带来苦果

so it is a kind of wrong view

这是一种邪见

anyone?

还有人问么？

student: venerable sir, suppose someone were to kill a small creature by stamping on it knowingly

学生：假设一个人故意踩死了一个小虫

and someone who unknowingly stamp on a creature and kills it

另外一个人不经意踩死了一个虫子

who has the greater demerit?

谁的罪恶更大？

sayadaw: that depends on step on it intentionally or unintentionally?

尊者：这取决于他是有意还是无意？

sometimes he doesn’t know he is stepping on an insect

有时候人们不知道踩到了昆虫

so in that case there is no unwholesome deed or demerit for him

这样他并没有犯下罪过

but if he intentionally step on the insect and kills it

如果他故意踩死昆虫

that will be a great demerit for him

这就是很大的罪过

because here in the other case he has no intention to kill

因为那种情况，如果他没有杀生的动机

he step on it accidentally

只是不小心踩到了

so i think you know the story of the monk cakkhupāla during the time of buddha he was an arahant and he was blind.

我想你知道佛陀时代的护目长老他是一个阿罗汉，眼睛瞎了

and then he practice meditation walking up and down

他行禅的时候

he step on many insects and kill them, right?

踩死了很多昆虫，对不对？

so but when it is reported to the buddha, buddha said:

当有人将此报告给佛陀，佛陀说：

he was innocent because he did not see these insects.

他没有任何罪过，因为他看不到这些虫子

so he steps on the insect unintentionally, if he does not know

如果他无意之中踩死了昆虫他并不知道

that there are insects and step on them

不知道有昆虫，踩到它们

and that he is free from akusala

他就没有任何不善心

but there would be akusala only when he steps on them intentionally

只有他刻意去踩死蚂蚁，才生起不善心

but if he intentionally steps on the insect

如果他故意去踩昆虫

and he knows that it is akusala it may be

知道那是不善

for him, it maybe a little less akusala than he steps on it without knowing it is akusala

比他不知道是不善，而去踩这个罪过可能会小一点

student: venerable sir, one of them refer to the cittas

学生：尊者，当你提到心时

you define citta as pure awareness of the object

你对心的定义是：对所缘的纯粹觉知

so what is the definition of object

那么所缘的定义是什么？

for example with sound an object

例如，对于声音的所缘

and the second question is

第二个问题是

awareness, does it depend on senses? we have five senses?

觉知依赖于诸根么？我们有五根？

sayadaw: first everything is the object

尊者：首先，任何东西都是所缘

this class is an object, this bag is the object, also the mind is the object of the other mind

这门课是所缘，书包是所缘心也可以是另外一个心的所缘

we’re aware of our mind

我们觉知到我们的心

we are aware of the mind of other’s

我们觉知到别人的心

and so the object means anything we can experience

所缘意思是我们能体验到的任何东西

that we can see that we can hear and so on, so they are all called object.

我们可以看到听到等等它们可以被称为所缘

next one?

第二个问题？

so does consciousness mean something experienced by the senses, the five senses like

心意思是被五根所体验到的么？例如五根

the eye and the ear

眼、耳

sayadaw: consciousness is experienced not five senses in buddhism there are six senses

尊者：心通过六根而被体验到在佛教里，不是五根，是六根

mind is also called a sense in buddhism

还有一个意根

actually, they are called doors,

实际上它们被称为“门”

so you will study the doors in the third chapter of this book

在本书第三章你们就会学到各种“门”

so consciousness is something that arises in one of or through one of these senses

心就是在诸根或者通过诸根产生的 you should have no more questions, shall we call it a day, please rise

提问结束，到此为止，请起立

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now we go back to akusala

现在我们回到akusala last time we studied the akusala citta, unwholesome consciousness

上次课，我们学了不善心

with that you see, with pleasure with wrong view unprompted and so on

悦俱邪见相应无行等等

now consciousness or citta is said to be pure

因为心是纯净的

consciousness is not wholesome or unwholesome

心不是善或者不善

it is exactly neutral

它是完全中性的

but when it is accompanied by unwholesome mental states

如果伴随它的是不善的心所

then it is called unwholesome citta

就被称为不善心

when it is accompanied by wholesome mental state it is called wholesome citta

如果伴随它的是善的心所，就被称为善心

now in the first citta, pleasure, pleasure is a mental factor

在第一个心里，悦俱，喜悦是一个心所

pleasure can be either wholesome or unwholesome

喜悦可以是善或不善的

but the second one wrong view is an unwholesome mental state

第二邪见，这是一个不善的心所

and also there are other unwholesome mental states arising with these consciousness

伴随心的还有其他不善的心所

so these consciousness is called unwholesome consciousness

所以，这些心被称为不善心

so the consciousness becomes wholesome or unwholesome depending on

所以心是善还是不善取决于

whether the cetasikas or whether mental factors arising together with it wholesome or unwholesome

伴随这个心的心所是善还是不善

that is why cetasikas are compared to color, citta is compared to pure water

所以将心所比作颜料，心比作纯净的水

so when water is pure, it is pure and there is no color

纯净的水没有颜色

but you put red color in the water and we call it red water

你将红色颜料放进去，我们就称之为红色的水

and when you put green color we call it green water and so on

你将绿色的颜料放进去，我们就称之为绿色的水，等等

citta by itself is neither wholesome nor wholesome

心本身非善非不善

but when it comes into contact with or when it is associated with the mental factors that are unwholesome

当与不善的心所为伴时

then it is called an unwholesome citta

它就被称为不善心

and when it is accompanied by wholesome mental states or mental factors, it is called wholesome citta

当它与善的心所相伴时就被称为善心

so last night we studied the unwholesome cittas,

昨天晚上，我们学习了不善心

now how many unwholesome cittas are there?

不善心有多少种？

12, right? 12种，对不对

how many are rooted in attachment?

以贪为根的有几种？

8, how many in ill will? 8种，以嗔为根的几种？

2, and how many in delusion, 2, ok. 2种，以痴为根的几种？

how many are accompanied by pleasure?

悦俱的几种？

4, how many by indifference? 4种，舍俱的几种？

6, and how many by ill will? 2, very good 6种，忧俱的几种？2种

now imagine yourself are back to school, like school children

把自己想象成小学生，重返校园

ok, now we will go to next section of the consciousness

好，现在进入心的下一章节

the rootless consciousness.

无因心

now last night i told you that consciousness is divided into different categories.

昨晚我讲过心被分成不同的类型

according to the sphere or the realms it frequently arises in

根据心在哪一界经常生起

now consciousness can be divided in another way

心也可以按照其他方式分类

and it is according to the books by way of its nature

在本书还可以按照它的性质来分类

but we may call it by karmic activity

我们可以说是业果活动的性质

that means, consciousness that produces results

意思是，造业的心

and consciousness that are results

和受报的心

and consciousness that neither produces results nor results themselves.

不造业也不受报的心

so result-producing consciousness

造业的心

result-consciousness

果报心

and consciousness that is neither producing nor result themselves

还有不造业也不受果报的心

akusala citta or unwholesome consciousness are those that produce results

不善心属于造业的心

and in this case, they produce painful results

在这里，它们会造成苦果

today we are going to study another kind of cittas or types of consciousness

今天我们要学习另外一种心

and they are mostly the resultant consciousness

基本上都是果报心

now when we see something

当我们看到某物的时候

there arises in our mind a consciousness

我们生起一个心

actually we see with that consciousness

实际上，我们用那个心看

so that consciousness is called eye consciousness

这个心被称为眼识

because it depends on the eye for its arising

因为它依赖于眼睛而生起

if there is no eye, there can be no eye consciousness

如果没有眼睛，就没有眼识

and we may call it seeing consciousness, but in the books, it is called eye consciousness

我们也可以称之为“观看的心“在这本书里称之为眼识

consciousness that depends on the eye to arise

依赖于眼睛而生起的心

so in order for the eye consciousness to arise

所以，眼识的生起

first we need the eye and we need the thing to see

首先我们要有眼睛，被看的物体

the eye means not the whole eye ball but

眼睛并不是指整个眼球

but the sensitive part in the eye

是指眼睛里敏感性的部位(眼净色) the material properties in the eye that are sensitive to the light

就是眼睛里对光敏感的物质属性

so according to medical science, it may be the retina in the eye

所以根据医学理论，可能是眼睛的视网膜

so that we call eye,

我们称之为眼[净色] so in order for the eye consciousness to arise

所以眼识的生起

we need that eye and also we need that is to be seen or a visible object

需要有眼净色、色所缘

so when these two come into contact then

当这两者接触时

the eye consciousness arises, or eye consciousness is produced

眼识就会生起

so that eye consciousness is called seeing consciousness

这就是眼识

now we need not just

我们不仅需要

the eye and the visible object

眼净色和色所缘

we need two more conditions for the eye consciousness to arise

眼识生起，还需要两个条件

and there are light and attention

光、作意

because even though we have the eyes and there is a visible object when there is pitch dark

因为即使我们有眼净色，色所缘如果是一片漆黑

when there is no light, the consciousness will not arise

如果没有光，眼识就不能生起

so light is one condition for eye consciousness to arise

所以光线是眼识生起的一个条件

and also attention is important

作意也很重要

sometimes, even a big object may pass in front of us but we may not see it

有时候，即便是一个很大的东西从我们眼前经过，我们也可能看不到它

if we are not attentive, if we do not pay attention

如果我们不作意

then eye consciousness or seeing consciousness can not arise

眼识可能就不会生起

so for the seeing consiousness to arise we need four conditions

所以眼识的生起，需要四个条件

the eye, the visible object, light and attention

眼净色、色所缘、光、作意

when these four come together, there is what we call seeing consciousness or the eye consciousness

具备这四者，才生起眼识

now this first consciousness

所以这第一个心

is called eye consciousness

就被称为眼识

and this is the result of past karma

这就是过去的果报

when we see something ugly

当我们看到一个丑东西

when we see something we don’t want to see

当我们看到我们不想见的东西

there is this eye consciousness arising in our mind

这种眼识就会生起

and this eye consciousness is the result of the akusala kamma we did in the past

这种眼识的生起是由于我们过去所造的不善业

so when we see something, let us say here an ugly thing

当我们看到某物，例如，一个丑陋的东西

it is because of our past akusala kamma, that we see it

这是因为我们过去世的不善业，我们才会看到它

if we understand this

如果我们理解这点

we will not blame anybody

我们就不会迁怒于别人

if we want to blame we must blame our kamma in the past

如果说非要责怪谁，那就要责怪我们过去造的业

so knowledge of abhidhamma can help us to avoid unnecessary anger

所以，阿毗达摩的知识可以帮助我们避免生起不必要的愤怒

when we see something bad

当我们看到不好的事情

so when we see something bad there is the eye consciousness

当我们看到不好的事情，眼识生起

and this eye consciousness is the result of past kamma

这个眼识是过去的果报

and so we alone are responsible for this seeing an ugly object.

我们自己得对看到这个丑陋的东西负责

so if to blame at all we must blame ourselves

如果要责怪，就责怪我们自己吧

and not the other people and not the object

而不是去怪别人，或怪某个东西

so we are not to get angry with the object so abhidhamma can help us

所以我们就不会对所缘发怒阿毗达摩可以帮助我们

and to keep ourselves away from unwholesome mental states arising in our mind

帮助我们的心远离不善的心所

now the second consciousness is called ear consciousness

第二个心是耳识

and in order for the ear consciousness to arise

耳识的生起

we need four conditions again

也需要四个条件

auditory organ that means the ear

听觉器官，也就是耳净色

or sensitive material qualities particles in the ear

或者说是耳朵里的敏感细胞

and then sound and then space and then attention

声所缘、空间、作意

if there is no space no ether

如果没有空间

we will not hear the sound

我们就听不到声音

so space is one condition for the ear consciousness to arise

所以空间是耳识生起的一个条件

so here this consciousness is the result of akusla kamma in the past

所以这个心也是不善果报心

and so the object here is an ugly sound the sound we don’t like

所以所缘就是难听的声音我们不喜欢听的声音

and then the next is the third one is nose consciousness

第三个就是鼻识

that means smelling consciousness

嗅知的心

the smelling consciousness arises when an odor comes into contact with our nose

香所缘和鼻净色接触就生起鼻识

and this particular citta is the result of akusala, so in this case the smell is bad smell

这个心也是不善果报心所以这种香所缘是难闻的气味

when we had bad smell these types of consciousness arises in our mind

当我们闻到难闻的气味就会生起这种心

for the smelling consciousness or nose consciousness to arise

鼻识的生起

we need the nose, smell, and air, and attention

需要：鼻净色、香所缘、风界、作意

and the next one is tongue consciousness

下一个是舌识

when we experience some taste

当我们尝到某种滋味

so for the tongue consciousness to arise we need the gustatory organ

舌识的生起，需要尝味的器官

that means we need the tongue

需要舌头

there are taste buds in the tongue

舌头上有味蕾

and when these taste buds come into contact with some taste

当舌净色和味所缘接触时

then we have this consciousness called tongue consciousness

就会生起舌识

so for the tongue consciousness to arise we need the tongue the taste or the food with the taste

舌识的生起需要：舌净色、味所缘

water or moisture and attention

水界、作意

and the next is body consciousness

下一个是身识

or touch consciousness

或者触碰时产生的心

in order for this type of consciousness to arise we need the tactile organ, that means we need the body

这个心的生起需要：身体器官

some parts of the body and then something to be touched tactile object

身净色、触所缘

and the earth element and attention

地界、作意

so when these four conditions are fulfilled then the body consciousness arises

满足这四个条件，身识就会生起

and since this group is the result of akusala

因为这组心都是不善果报心

the touch must be displeasurable touch such as pain or numbness and so on

这种触碰肯定是不舒服的例如：疼痛、麻木等等

so corresponding to the five senses we have these five types of consciousness

对应于五根，我们有五识

so these are eye consciousness ear consciousness nose consciousness tongue consciousness and body consciousness

眼识、耳识、鼻识、舌识、身识

so again eye consciousness means consciousness depending only eye for its arising and so on

眼识指依赖于眼生起的心，等等

and the sixth is called receiving consciousness

第六个是领受心

when the object is presented to the senses

当所缘呈现于诸根

first the consciousness arises that experiences the object

首先生起的那个心体验到这个所缘

you smell, taste and touch

你闻、尝、触

immediately after that moment, there comes in your mind another type of consciousness

随即生起另外一种心

that receives the object

领受目标

now first the object is presented we experience it

首先目标出现，我们体验到了

just for a very brief moment

只是一个很短的时间

and then there arises a type of consciousness that receives its object

然后有一种心来领受这个目标

now when we talk about these things we have to blow up the picture maybe a million times

当我们谈论这些事情的时候我们要将这个图景分成一百万次

as I said on the first night

第一天晚上我讲过

thought moments can come and go a million times in a second

一秒钟可以出现十亿次心路

so these types of consciousness last for that just one billion or one nine billions of a second

所以这种心的持续时间只是十亿或者九十亿分之一秒

so after seeing let’s say regarding seeing

现在以视觉为例

after seeing consciousness arising and disappears

眼识生起又灭去之后

there arises another consciousness that receives the object

生起的另外一个心领受目标

so that is called receiving consciousness

所以它被称为领受心

and after receiving consciousness

领受心之后

there arises another consciousness called investigating consciousness

生起另外一个心，叫推度心

after receiving it the mind investigate it

领受目标之后就要分析目标

so altogether we get seven types of consciousness

所以，一起有七种心

and these seven types of consciousness are the result of unwholesome kamma in the past

这七种心是过去不善业的果报

these are called ahetuka rootless

这些心被称为无根心(无因心) now before we try to understand rootless we must understand what are the root

在理解“无根”之前，我们必须理解什么是“根”

in abhidhamma there are six mental states they are called roots

在阿毗达摩里有七个心所被称为“根”

three are unwholesome roots

三个是不善根

and another three beautiful or good roots

另外三个是美根

now three unwholesome roots are greed hate or hatred and delusion

三个不善根是：贪嗔痴

in pali lobha dosa and moha

巴利语是：lobha dosa 和 moha and three good roots are the opposite of these three

三个美根与此相反

so non-greed, non-hatred and non-delusion

无贪无嗔无痴

these are called good roots

这些被称为美根

I do not say wholesome roots because both wholesome and other roots are called beautiful roots

我没有称之为善根因为善根和其他根，被统称为美根

so there are these six roots

一共是这六根

since there are mental factors they always arise with certain types of consciousness

因为它们是心所，它们总是与某种心一起生起

but with these actually they are 18 in this section

在这章里，实际介绍了18种

with these types of consciousness none of these roots arise

这18种心里，没有这些心所

so they arise without these mental factors that they are called roots

这些心的生起并没有此六个称为根的心所

last night when you studied the unwholesome consciousness you found the word rooted in attachment, rooted in ill will rooted in delusion

昨晚，学习不善心的时候，你们知道有些心以贪为根，以嗔为根，以痴为根

that means accompanied by attachment and so on

意思是伴随着贪等等

but these today’s types of consciousness are not accompanied by anyone of these roots

但今天所学的心没有这些根的伴随

either unwholesome root or beautiful root so they are called rootless consciousness

没有不善根，也没有美根所以被称为无根心(无因心) since they are rootless they are not as strong as others that have roots

因为它们是无因心，所以比有因心弱

so this first group consists of seven types of consciousness

所以第一组无因心有七个

and these seven types of consciousness arise when we experience something we don’t like

当我们经历不喜欢的事情这七个心就会生起

we experience the visible object audible object and so on

我们经历的色所缘、声所缘等等

and

并且

all these types of consciousness are accompanied by what feeling?

所有这些心伴随的是什么样的感受？

indifferent or neutral feeling

中性的心，也就是舍心

so when we see something when we hear something

所以当我们看到或者听到

that seeing consciousness or hearing consciousness is always accompanied by indifferent or neutral feeling

眼识或耳识总是舍俱的

but the fifth one arises with what feeling? painful feeling.

但是第五个生起的时候是什么感受？苦受。

it is called in pali it is called dukkha

巴利语成为：dukkha now in order to understand why the others are accompanied by neutral feeling,

为了理解为什么其他的是舍俱

and number five accompanied by pain

第五个是苦受呢

we need to understand some material properties

我们需要了解一些色法

now there are 28 material properties taught in abhidhamma

阿毗达摩里讲了28种色法

among them the first 4 are called the primary elements

其中前4个被称为元素色(四大种) and the primary elements are as you know the element of earth water fire and air

元素色，就是地水火风

these primary elements are said to be great essential

这四种元素色也被叫做大种

these primary elements are said to be hard

这些元素色是坚硬的

and the other material properties like the material properties in the eye in the ear and so son

其他色法，例如眼净色、耳净色等等

are called dependent material properties

被称为所造色

they depend on the great essential to arise and to exist

它们依靠四大种生起并存在

and they are said to be not hard so let us say they are soft

这些都不具坚硬性，所以称之为柔软的

the four great elements are hard

四大种是坚硬的

and the other material properties are soft

其他色法是柔软的

now when we see something

当我们观看的时候

that is the eye, the eye is also a soft material property

这是眼净色，眼净色也属于柔性的色

and what we see the visible object is also dependent matter so it is also soft

色所缘也是所造色，也是柔性的

when one soft thing hit another soft thing there is no strong impact

一个柔性的物体撞击另外一个柔性的物体，没什么强烈作用

since there is no strong impact the feeling that arises with this consciousness can not be strong feeling

因为没有强烈的作用，所以随着那个心生起的感受也不强烈

so it is the neutral feeling

所以是舍受

now it is compared to this, you have this diagram in the handout also？与此比较，你们有没有这个表？

yes, the one of the screen may not look the same as on the sheet you are distributed

是的，屏幕上的与发给你们的表可能看起来有所不同

this diagram on the screen was created just today

屏幕上的表格是今天做的

and it was not by professional person

也不是出自专业人士之手

actually venerable nandisena did it this afternoon

实际上是一位法师做的

but it serves the purpose

但是可以实现我们的目的

the two yellows balls on the left represent the cotton balls

左边的两个圆球代表棉花球

when one cotton ball is hit by another cotton balls

当一个棉花球被另外一个棉花球撞击

even though it is on the anvil the hitting cotton ball will not hit the anvil

即便它在铁砧上，撞击它的棉花球也碰不到铁砧

even it hits the anvil, it hits very softly

即便撞到了铁砧，也很柔软

so that is no strong impact

所以不是很强的作用

in the same way, when you see something

同样，当你看到某物

what you see is soft material property and your eye is material property

你看到的是柔性的色法，你的眼净色也是柔性的

but your eye depends on the four essential elements

但是眼净色也是四大所造

like the anvil here

四大就像是铁砧

so the visible object when it strikes the eye

当色所缘撞击眼净色时

since both are soft material properties

两个都是柔性的色法

there is no strong impact and so there can be no pronounced feeling

所以没有强烈的作用，就产生不了感觉

when there is no pronounced feeling, then the feeling is neutral

产生不了作用，就是舍受

now with regard to the number five

现在来看第五个

touch, now touch means the combination of the three great essential

触(身所缘)，身所缘就是三个大种的结合

the earth element, fire element and air element

地、火、风

so what we call touch or tactile object

所以触，也就是身所缘

is just the combination of these three great essential so they are hard material properties

是三大种的结合，所以是坚硬的色法

so in the diagram they are like the hammer

所以在图表中，就像是锤子

so when the hammer hit the cotton ball on the anvil

当锤子撞击铁砧上的棉花球

it will not stop on the cotton ball but it will take the anvil so there is impact

它不会停止在棉球上，它会触及到铁砧，产生作用

so in the same way when the tactile object hit the tactile organ in the body

同样，当身所缘撞击身净色

which is soft material property

身净色是柔性色法

it strikes at that material property

它撞击到那个色法

and reaches the great essential which are like anvil here

然后冲击到大种，这里就是铁砧

so the impact is strong and so here the feeling is not neutral

这种作用就是强烈的，感受就不是舍俱

when it is a good or pleasant tactile object then it is pleasure

当身所缘是美好的，感受就是愉悦的

and when it is an unpleasant object then it is unpleasant feeling

当身所缘是不好的，就是不愉悦的感受

that is why number five it is said to be accompanied by pain not by joy or neutral feeling

所以第五个就是苦受不是乐受、舍受

now this is at the moment of seeing consciousness and so on

这仅仅是眼识等等的生起

but immediately following the seeing consciousness, are receiving consciousness, investigating consciousness

紧随眼识之后，就是领受心和推度心

and also the other types of consciousness will follow

同样其他类型的心也随之生起

and then comes the full experience of the object

这就是对目标的完整体验

so at that moment when it comes the full experience of the object

当达成对目标的完整体验时

it may be accompanied by pleasure or it may be accompanied by pain or it may be accompanied by the neutral feeling.

伴随的可能是乐受、苦受、舍受

but at the very moment of seeing hearing and so on

如果是看、听等等

the consciousness is always accompanied by neutral feeling

这些识都是舍俱的

and if it is the tactile object, it is always accompanied by painful feeling

如果碰到的是身所缘境，那就是苦受

so these 7 are called the rootless resultant consciousness of unwholesome kamma

所以这七种被称为无因不善果报心

in pali they are called akusalavipāka

巴利语就是akusalavipaka akusalavipākacitta

不善果报心

now here akusala qualifies vipaka not citta

这里的不善，是形容果报的并不是形容心的

so these 7 types of citta or these 7 types of consciousness

所以这七种心

are the result of the akusala are the result of bad kamma in the past

是过去不善业的果报

but when we see something beautiful when we see something we like to see

但是当我们看到美丽的东西看到我们喜欢的东西

then the seeing consciousness arises and again it is accompanied by indifferent feeling and so on

眼识生起，伴随的是舍受等等

so when we experience somthing that is pleasurable that is good that we like

当我们体验到愉悦的、美好的事情

then we have these types of consciousness

我们就会生起这些心

and ahetukakusalavipākacitta

无因善果报心

they are eye consciousness, ear consciousness, nose consciousness

眼识、耳识、鼻识

tongue consciousness and body consciousness

舌识、身识

now when it comes to body consciousness

对于身识

since it is the result of wholesome kamma in the past

因为是过去善业的果报

the feeling is pleasure

感受是快乐的

and in the kusalavipaka or the wholesome resultant cittas

在善果报心里

there is one more the number seventh called in pali it’s called santīraṇa, the investigating consciousness

多一个，第七个是推度心

now there are two investigating consciousness among the resultant cittas of kusala

对于善果报心，有两种推度心

that is because there are two kinds of objects

因为有两种所缘

ordinarily desirable or very desirable

中等可喜、极可喜

so when the object is very desirable, the investigating consciousness is accompanied by pleasure

当所缘是极可喜，就是悦俱推度心

and if the object is just ordinarily desirable

如果所缘是中等可喜

then the investigating consciousness is accompanied by neutral feeling

就是舍俱推度心

so there are two types of investigating consciousness among the cittas that are the result of wholesome kamma

所以善果报心里的推度心有两种

now again there when we see something beautiful when we see something that we like to see

当我们看到愉悦的事物

we can praise ourselves

我们就可以赞美自己

because we did something good in the past now we see or we hear and so on the beautiful objects or the objects we like

因为我们过去造了善业，所以我们就看到或听到这些美好的东西，等等

so if we understand this, we understand a lot of kamma

如果我们理解了这点，就对业有所了解

good kamma produces good result, bad kamma produces bad result

善有善报，恶有恶报

when we see something good that is the result of the good kamma in the past

当我们看到好的东西，就是过去善业的果报

and when we see something bad, and again that is the result of bad kamma in the past

当我们看到不好的东西同样，是过去不善业的果报

so we alone are responsible for our pleasure or our suffering

所以我们对自己的苦乐负责

so there are eight types of consciousness in this group

所以这一组心有八种

seven plus just one which is the investigating consciousness accompanied by pleasure

七种之外，加一个悦俱推度心

so these two groups are the resultant consciousness

这两组心都是果报心

there are the result of past kamma

是过去所造业的果报

now we come to the third group, there are called functional consciousness

现在谈第三组：唯作心

functional consciousness means these consciousness just arise they do their function and disappear

唯作心意思是这些心生起实行其作用，然后灭去

without leaving any karmic force in the continuity of a being.

这种心并不造业

and they just arise and they disappear without leaving any karmic force

只是生起，然后灭去，不造业

and these three are first five-sense-door-adverting

这三个心中的第一个是五门转向心

now it is a long name in pali also it is a long name

这个名字很长，巴利语也很长

so five-sense-door-adverting

五门转向

now when let’s say when the visible object is presented to the mind

例如，当色所缘呈现于我们心里

the mind turns to that object

心转向这个目标

so that point of turning is called here five-sense-door-adverting

这个转向就被称为五门转向

before the visible object strikes the mind

色所缘撞击心之前

our mind may be on some other object

我们的心可能在其他所缘上

our mind may be on the obscure object

我们的心可能在隐晦的所缘上

but when a visible object comes into the avenue of our eyes

当色所缘进入我们眼睛的领域

this visible object is said to strike at the sense organs

这个色所缘要撞击感觉器官

after it is taking, the four of the inactive thought moments stopped and the mind turned to the object

撞击之后，四个不活跃的心识刹那就停止，心就转向目标

that turning to the object is what we call five- sense-door-adverting

这种转向，就被称为五门转向

maybe let us say, you’re looking at another place

例如，你看其他地方

and then you hear a noise you turn to the noise

然后你听到一个声音，你就转向那个声音

so that turning [inaudible] you call five sense-door-adverting

这个转向就是五门转向

because it arises with regard to five senses

因为它与五根有关

with regard to eyes, ears, nose, tongue and body

眼、耳、鼻、舌、身

and this also is accompanied by indifferent or neutral feeling

这也是舍俱的

so this is one type of consciousness

所以这种心

it is no karmic power it does not give any results

是不造业的，不产生业果

and it is not the result of any kamma

也不是果报心

now second one mind-door-adverting

第二个是意门转向心

that means when you think of something without the use of the five sense you just think of something

意思是你思虑某事没有涉及五根，仅仅是思虑

then a type of consciousness arises that turns the mind to the object

你的心就转向所缘，生起这种心

so that is the mind door adverting consciousness

这就是意门转向心

this mind door adverting consciousness is also not the result of any kamma and it does not give any result

这种意门转向心，不是果报心，也不造业

and this second type of consciousness arises in five senses as well as in the mind

这第二种心可以生起于五门心路过程也可以生起于意门心路过程

so when it arises in the five senses or through the five senses, it has just one function

当它生起于五门心路过程时只有一个作用

that is called determining

就是：确定

and when it arises through the mind door it has the function of turning the mind to the object

当它生起于意门心路过程它的作用就是转向目标

you will understand more of this when you study the thought process because it is contained with thought process

当你学习心路过程时，你就能了解更多，这包含在心路里面

and the last one is called smile producing

最后一个是生笑心

but do not think that you can experience this type of consciousness

不要觉得你也可以体验到这种心

now you are smiling, right?

你们现在在笑，对吧？

but you’re smiling with another type of consciousness not with this type of consciousness

但是你们笑的时候，生起的不是这种心

because this type of consciousness is peculiar to arahant

因为这种心专属于阿罗汉

arahant here means both arahants, buddhas and paccekabuddhas

阿罗汉这里指：阿罗汉、佛、辟支佛

so these beings or arahants smile with this type of consciousness

他们笑的时候，就生起此心

so this is called smile producing

它就被称为生笑心

since it is smile producing it is accompanied by pleasurable feeling

这种生笑心是悦俱心

so these three are called

所以这三种心被称为

rootless functional consciousness

无因唯作心

they are rootless because they are not accompanied by any of the roots any of the six roots

它们没有任何六根之一为伴所以被称为无因心

and they are called functional because they just arise and they disappear they do not have any productive power

它们被称为唯作心，是因为它们仅仅生起，然后灭去没有造作任何业

and among these three the first two can arise both in ordinary worldings and arahants,

这三者中，前两种都可以在世间人和阿罗汉心中生起

but the last one can arise only in the minds of arahants,

但是最后一种只能在阿罗汉心中生起

here arahant means arahants as well as buddhas and paccekabuddhas

这里的阿罗汉指：阿罗汉、佛、辟支佛

that means those who have eradicated all mental defilements

就是已经灭尽心中诸漏的人

so all together now we have 18 rootless consciousness

我们一起学了18种无因心

seven are the result of unwholesome kamma 7种是不善果报心

and eight are the result of wholesome kamma 8种是善果报心

and the three are not the result of any kamma and they are not kamma themselves

三种不造业，也不是果报

they just arise and disappear performing their function

只是生起，灭去，实行其作用

the last three are called functioning

最后三种被称为唯作心

so all together these 18 cittas are called rootless consciousness

所以一起这18种被称为无因心

because they are not accompanied by any of the six roots

因为它们不和任何六根相伴

now in pali the word hetu

在巴利语里hetu这个词

hetu, the meaning of the word hetu is a cause hetu的意思是：原因

so if you take just pali ahetuka you may misunderstand this word

如果仅仅从巴利语ahetuka来看你可能会对这个词产生误解

since hetu is a cause, ahetu means no cause

因为hetu的意思是原因

ahetu就是指没原因

so you may think that these types of consciousness arise without cause, but that is not true

所以你可能觉得这种心的生起不依赖于任何原因，但这是不对的

so here hetu represents what we call the roots or in pali mula

这里的hetu，就是指“根”，用巴利语讲就是mula you’re familiar with the word mula, mula(根)这个词你们已经熟悉过了

when we say lobha mulu dosa mula and moha mula

我们讲：贪根、嗔根、痴根

so these types of consciousness are called ahetuka or rootless because

这种心被称为ahetuka或无根心

they are not accompanied by any of the roots

因为没有任何“根”伴随

and how many roots are there? there are six roots

一共有多少”根“，六种

three are unwholesome roots, and the other three are called beautiful roots

三种是不善根，其他三种是美根

and now the first group in pali they are called akusalavipaka

第一组心是不善果报心

and the second group ahetukakusakavipaka

第二组是无因善果报心

do you have the correct name they are?

你们上面印的巴利语是正确的吗？

in pali ahetukakusalavipaka

巴利语：ahetukakusalavipaka now the first seven are called just akusalavipaka

第一组七个是不善果报心

but the second are called ahetukakusalavipaka not just kusalavipaka

但是第二组无因善果报心不仅仅是善果报心

they are qualified by the word ahetuka

前面有“无因”来形容

that is because later we will find kusalavipaka that are with roots

因为，稍后我们会学到“有因”善果报心

so in order to differentiate these eight from the resultant consciousness that are with roots

为了将这8种与有因果报心区别

they are here qualified by the word ahetuka

前面就加了“无因”这个词

the rootless resultant consciousness

无因果报心

the third group is also called ahetukakiriyā第三组也被称为无因唯作心

because there are functional consciousnesses that are accompanied by hetus or roots

因为有些心是：有因唯作心

so to differentiate these three from the others that are with roots

所以为了将这三者与有因心区分

they are called ahetukakiriyā称其为：无因唯作心

now when we talk about these types of consciousness we will be using these names again and again

当我们谈到这些心的时候，我们会反复用到这些名称

so we want to refer to the last three we will say ahetukakriya, three ahetukakriya and so on

当我们要称呼最后三种，我们就会用巴利语讲出名字

so these 18 types of consciousness are called rootless because they have no concommitant root.

所以这18种心，被称为无因心因为没有任何根与之相随

and these arise when we see something when we hear something and so on

当我们看到、听到等等它们就生起

and all these have, they are placed in thought process

它们在心路里都有自己的位置

now when we see something, we see the object with thought process

当我们看到某东西我们就会经历心路过程

not just with one type of consciousness,

不仅仅生起一种心

actually our mind has to go through different types of thought processes

实际上我们的心经历不同的心路

and there we can say we see something or we see a man and so on

我们才能看到某物、某人等等

these types of consciousness taught in this section

在这章学到的这些心

have a place in the thought processes

在心路过程里有它们的位置

and when we come to thought processes, you will understand them more clearly

当我们学习心路过程时你们就会了解的更清楚

here the sequence is first turning to the object

这个过程在这里首先转向目标

the first and second of the last group

最后一组的第一个、第二个心

turning to the object and then seeing the object hearing the object and so on

转向目标，看到或听到目标等等

and then accepting or receiving the object and then investigating the object and then determining the object

然后领受目标、推度目标，确定目标

and after determining comes, the full experience of the object

确定目标之后，我们就有关于目标的完整体验

so we will study these different stages in the experience of the object when we come to the thought processes

我们学到心路过程时，我们就会学习心的这些不同的阶段

so we will have a break now

现在休息一下

disk01track06

so at the beginning

开始的时候

I told you about the pali alphabet and pali pronunciation

我教了巴利语字母的发音

now I want you to read the pali on the screen

我希望你们读一下屏幕的巴利文字

get familiar with the pali

熟悉一下巴利语

upekkhāsahagata cakkhuviññāṇa

捨俱眼識

upekkhāsahagata sotaviññāṇa

捨俱耳識

upekkhāsahagata ghāṇaviññāṇa

捨俱鼻識

upekkhāsahagata jivhāviññāṇa

捨俱舌識

dukkhasahagata kāyaviññāṇa

苦俱身識

upekkhāsahagata sampaṭicchana

捨俱領受心

upekkhāsahagata santīraṇa

捨俱推度心

I want you to guess the meaning of these words

我希望你们猜猜这些词的意思

upekkhāsahagata with indifference or with neutral feeling

舍俱

cakkhuviññāṇa eye consciousness

眼识

sotaviññāṇa ear consciousness

耳识

ghāṇaviññāṇa nose consciousness

鼻识

jivhāviññāṇa tongue consciousness

舌识

dukkhasahagata dukkhasahagata, with pain

苦俱

kāyaviññāṇa body consciousness

身识

upekkhāsahagata, with indifference

舍俱

sampaṭicchana receiving, accepting, sampaṭicchana

领受[心] upekkhāsahagata, with indifference

舍俱

santīraṇa, investigating

推度心

ok, little by little you come acquainted with these pali words

你们将慢慢熟悉这些巴利词

and then the next again upekkhāsahagata cakkhuviññāṇa

再来一次：捨俱眼識

upekkhāsahagata sotaviññāṇa

捨俱耳識

upekkhāsahagata ghāṇaviññāṇa

捨俱鼻識

upekkhāsahagata jivhāviññāṇa

捨俱舌識

sukhasahagata kāyaviññāṇa

樂俱身識

upekkhāsahagata sampaṭicchana

捨俱領受心

somanassasahagata santīraṇa

喜俱推度心

upekkhāsahagata santīraṇa

捨俱推度心

ok, again, cakkhuviññāṇa

好，再来，眼识

eye consciousness

眼识

sotaviññāṇa, ear consciousness

耳识

ghāṇaviññāṇa, nose consciousness

鼻识

jivhāviññāṇa, tongue consciousness

舌识

kāyaviññāṇa body consciousness

身识

sampaṭicchana receiving consciousness

领受心

santīraṇa investigating

推度心

santīraṇa, again, investigating, ok

再来一次，推度心，好

now the last three

最后三个

upekkhāsahagata pañcadvārāvajjana

捨俱五門轉向心

upekkhāsahagata manodvārāvajjana

捨俱意門轉向心

somanassasahagata hasituppāda

喜俱生笑心

now, pañcadvārāvajjana, pañca means five pañca的意思是“五”

dvāra means door dvāra意思是“门”

and āvajjana means turning

āvajjana意思是“转向”

so turning to the object in five sense doors

所以转向于五根门中的目标

the eye, ear and so on are called doors

眼耳等等被称之为门

because it is through these that consciousness enter our mind, so they are called doors

因为通过它们才生起心所以，它们被称之为“门”

altogether they are six door, the five senses and the mind

门一共有六个，五根、意

and manodvārāvajjana, mano means mind, mano意思是“意”

dvāra means door dvāra的意思是“门”

and āvajjana means turning

āvajjana意思是“转向”

so turning in the mind door

所以：意门转向

the last one hasituppāda, hasita means smiling

最后一个hasituppāda，

hasita是笑的意思

uppāda means producing or cause to be uppada的意思是：产生

so hasituppāda means smile producing

所以这个是生笑心

and when we see something, what consciousness arises

当我们看到某物，生起什么心

eye consciousness

眼识

and when we see something ugly?

当我们看到丑陋的事物呢？

akusala resultant

不善果报心

when we see something we like, beautiful?

当我们看到美丽的事物，我们很喜欢

kusalavipaka, very good

善果报心，非常好

say, when we hit ourselves against something, we have pain?

当我们撞到了自己，很痛？

body consciousness, akusalavipaka, body consciousness.

身识，不善果报心

when we have good touch?

当我们触摸到很舒适的东西？

again body consciousness, resultant of kusala, very good

也是身识，善果报心，非常好

and when buddha smiles, not us.

当佛陀微笑时，不是我们微笑

then why are these called ahetuka or rootless?

为什么这些被称为无因心

because they have no concommitant roots

因为没有任何“根”伴随着它们

because they arise without roots, what are the roots?

因为它们无根而生起，什么是根

three unwholesome roots and three beautiful roots.

三个不善根，三个美根

what are the unwholesome roots?

哪些是不善根？

greed, hatred and delusion, and the beautiful roots? non-greed, non-hatred, and non-delusion

贪嗔痴，美根呢？无贪无嗔无痴

very good, so the six are called roots

非常好，所以这六个就是根

so next will go to kāmāvacara sobhana citta sense-sphere beautiful consciousness

下面我们学习欲界美心

these types of consciousness are called beautiful consciousness because

这些被称为美心因为

they are accompanied by beautiful mental factors

美心所与它们相伴随

now in the second chapter of the manual you will study the 52 mental factors

在本书第二章，你们会学到52心所

and these 52 mental factors are divided into

这52个心所被分为

the common or neutral mental factors, unwholesome mental factors and beautiful mental factors

通一切心所、不善心所通一切美心所

those types of consciousness that are accompanied by beautiful mental factors are called beautiful consciousness

美心所伴随的心，就被称为美心

and here in this section these types of consciousness

这章里，这种心

mainly arise in the sense sphere

主要在欲界生起

sense sphere means 11 planes of existence

欲界指的是十一欲界地

so they mainly or frequently arise in these realms and so they are called sense sphere beautiful consciousness

这些心主要或经常出现在这些界所以被称为欲界美心

and they are again divided into three

它们又被分为三种

wholesome, resultant and functional

善、果报、唯作

so sense sphere wholesome consciousness, sense sphere resultant consciousness with roots

欲界善心，有因欲界果报心

and sense sphere functional consciousness with roots

有因欲界唯作心

now if you are familiar with the 8 types of consciousness accompanied by attachment or rooted in attachment

如果你们熟悉8种贪根心

you can easily understand these 8 sense sphere wholesome consciousness, there is only one difference

你们就很容易理解这8种欲界善心它们只有一个地方不同

now if you read the consciousnesses you will see with pleasure with knowledge unprompted

你们看看这些心就知道悦俱智相应无行

so the only difference is with knowledge, instead of with wrong view, it goes with knowledge

所以唯一的区别就是：智相应，而不是邪见相应

so with pleasure with knowledge and unprompted, this is the first type of consciousness

所以，悦俱智相应无行心，这就是第一种心

so the examples are given in the manual

书里也举了例子

someone joyfully performs a generous deed

某人愉快地布施

understanding that this is a wholesome deed

认识到这是一种善行

spontaneously without prompting

自发自愿，不是被人劝说的

so that means say you go to a temple and happily you make a donation

意思是你去寺院，愉快地供养

spontaneously without being prompted by any person

自发自愿，而不是被人劝说

so in that case the first type of consciousness in this group arises in your mind

所以，生起这组心里的第一种

someone performs the same good deed with understanding after deliberation or prompting by another

在别人的鼓励下，一个人有着同样的认知行布施

sometimes another person may say to you why not make donations to the temple and then make the donation,

有时候别人对你说：怎么不去寺院做供养然后你就去做供养

or sometimes you encourage yourself

有时候你自己鼓励自己

so in that case the consciousness is prompted that is with knowledge with understanding

所以这时候的心就是智相应有行心

someones joyfully performs a generous deed without prompting but without understanding

一个人愉快地布施没有别人鼓励，也没有认知

that it is a wholesome deed

这是善行

without understanding sometimes means without understanding the law of kamma

没有认知有时候指不理解因果法则

so in that case the third type of consciousness arises

这样就生起第三种心

and the fourth type of consciousness is someone joyfully performs a generous deed

第四种心是一个人愉快地布施

without understanding after deliberation or prompting by another

是被自己或别人劝说的，没有智慧的认知

so in that case the fourth type of consciousness arises

所以就生起了第四种心

and number five to number eight types of consciousness should be understood in the same way as the presetting four

第5到8种跟前面四种一样

but with neutral feeling instead of joyful feeling

只是把悦俱换成舍俱

sometimes you do a meritorious deed with neutral feeling

有时候你带着舍受做好事

you’re not happy but you do the meritorious deed

你并不愉悦，但是你做了好事

so in that case the type of consciousness is accompanied by indifference or neutral feeling

所以，这种情况下，就是舍受的心

so like the eight types of consciousness rooted in attachment

如同贪根的那八种心

here we have eight types of consciousness accompanied by knowledge and not accompanied by knowledge

这里我们有八种心，智相应或智不相应

so sometimes we do some meritorious deed with understanding

有时候我们带着正确的知见做好事

with understanding the law of kamma, with understanding that

认识到因果的道理

this is the good kamma this good kamma will give us pleasant results in the future

认识到善业将会带来好报

with that understanding we do meritorious deeds

带着这种知见，我们去做好事

so sometimes we do meritorious deeds without understanding

有时，我们做好事时与智不相应

that can happen when we do it lightly when we do not pay attention to the deed

当我们对所作所为不注意就会发生这种情况

now this teaches us that when we do some meritorious deeds

这教导我们，当我们做好事的时候

we must see to it that knowledge is present in us

我们要生起智慧

you do some good deeds you do some charity

你做好事，做慈善

you keep precept or you help other people and so on

你持戒，你帮助别人等等

but whatever you do you try to know or you try to understand the law of kamma when you do the meritorious deed.

不管你做什么，当你做好事时你尽量去理解业果的道理，

so that is important for us

对于我们来说，这很重要

sometimes we do meritorious deeds without thinking of it

有时候我们做好事，不假思索

say, you may just pick up a flower and offer to the buddha without understanding

例如，你可能摘一朵花供佛没有任何智慧的认知

so in that case it will be merit without knowledge

在此情况下，就是智不相应的好事

so when we understand these types of consciousness

当我们理解这些心的时候

then we can do meritorious deeds which will give us best results

我们就能让我们的好事给我们带来最好的果报

so these are the wholesome consciousness, kusala consciousness

所以，这些都是善心

and since these types of consciousness are wholesome they are bound to give good results

因为这些心是善的，所以与善果报相连

and the good results are in the form of another type of consciousness that are called resultant consciousness

善的结果就是另外形式的心是一种果报心

so the resultant consciousness of the eight wholesome consciousness are the same or identical

所以就会有八种相同的果报心

so we can with regard to resultant consciousness

对于这些果报心

we also say, with pleasure with knowledge unprompted, with pleasure with knowledge prompted and so on

我们也说：悦俱智相应无行悦俱智相应有行等等

now these eight types of consciousness

这八种心

arise as a result of the eight wholesome consciousness shown above

就是上面八种善心的果报

it is said that the sense sphere wholesome kamma can produce identical as well as non-identical results

欲界善业可以产生相同的果报心，也可以产生其他类型的心

so these eight the second group resultant consciousness,

所以第二组的八个果报心

these eight are identical results

这八个就是相同的果报

can you tell me which are the non identical results?

你们能告诉我不同的是哪些吗？

where do you find the non-identical results?

不同的在哪里可以找到

you go back to ahetuka

翻回到无因心

rootless consciousness, the second group of the rootless consciousness is the result of the wholesome kamma, right?

无因心，第二组无因心，它们是善业的果报，对不对？

so you see something good, that is the result of kusala, right?

你们看到好的东西，这就是善业的果报，对不对？

you hear something good you smell something good and so on, and

你们听到、闻到好的东西，等等

that consciousness is the result of the wholesome sense-sphere wholesome consciousness

这些心都是欲界善心的果报

so the sense-sphere wholesome consciousnesses give identical results as well as non-identical results.

所以欲界善心产生相同的果报心也产生不同的果报心

identical results are given here as eight sense-sphere resultant consciousness with roots

相同的就是这里的八个有因欲界果报心

and the non-identical result consciousness can be found among the eight rootless resultant consciousness

不同的就是八个无因果报心

and the third group sense-sphere functional consciousness with roots

第三组欲界有因唯作心

now these eight types of consciousness are called functional

这八种心被称为唯作心

again, functional means they just arise and disappear without any potential to give results or without any karmic activity.

同样，唯作意思是生起灭去不产生果报，也不造业

and these eight types of consciousness are identical with the first eight, the sense-sphere wholesome consciousness

这八种心与第一组八个欲界善心是一样的

but they arise in the mind of buddhas and arahants

但是佛陀和阿罗汉才有这些心

they are called functional consciousness

它们被称为唯作心

now when we do some act of charity or we make some donation, we get kusala we get merit

当我们做慈善，当我们捐款我们获得善业

but when arahants make the same kind of charity, what does he get?

但是当阿罗汉做同样的慈善，他得到什么？

does he get good kamma?

他也得到善业吗？

no, he is just doing the act

不会，他只是施行那个行为

his act is not called kamma

他的行为不叫“业”

because he has eradicated the roots of kamma that are ignorance and craving

因为他已经断尽了业根：无明和贪

since he has no ignorance and no craving whatever he does is just doing

因为他没有无明、贪，不管做什么，仅仅是一种行为

without any potential to give results.

没有产生果报的可能性

so when a arahant does an act of charity

所以当阿罗汉做善事

then one of the functional consciousness here the sense-sphere functional consciousness will arise in his mind

其中一个欲界唯作心就会生起

it is the same type of consciousness as the wholesome consciousness

跟善心是一样的

but the difference is that it doesn’t give any results.

区别是它不会产生任何果报

because the volition in these types of consciousness does not constitute kamma

因为这种心里面的“思”心所不会产生任何“业”

so when we add these eight wholesome eight resultant and eight functional consciousness

所以这八个善心、八个善果报心、八个唯作心一起

we get altogether 24 types of consciousness

一共就是24种心

and these 24 types of consciousness are called sense-sphere beautiful consciousness

这24种心被称为欲界美心

when we do enumerations of the cittas

当我们数这些心时

sometimes we have to use short collective names for group of consciousness

有时，我们要用集体名词称呼不同分类的心

so since these are called sense-sphere beautiful consciousness

这些被称为欲界善心

the others that we have just studied

我们学习的其他心

are called non-beautiful consciousness

就被称为“不美心”

12 unwholesome consciousness and 18 rootless consciousness are called non-beautiful 12个不善心，18个无因心一起被称为“不美心”

called means they’re called in myanmar in our country

这只是在我们缅甸这么叫

but they’re not called non-beautiful in the books

在书本里，并没有称它们为：不美心

but when we study these types of consciousness

当我们学习这些心

we need to be very familiar with the particulars of these types of consciousness

我们需要对于它们的特性很熟悉

so when we try to be familiar with these types of consciousness

当我们尽量去熟悉这些心时

sometimes we have to use short names for groups, types of consciousness

有时候我们要用简称称呼不同分类的心

so if you want refer to the 30 types of consciousness

所以如果你想称呼30种心

that are 12 unwholesome and 18 rootless consciousness

就是12个不善心和18个无因心

we will say non-beautiful consciousness

我们就称他们为：不美心

it is important that we remember

重要的是要记住

we always are able to see these types of consciousness clearly in our mind

我们时刻要在心里清楚地知道这些心

in order to mermorize them

为了记住它们

that card is very useful

那张卡很有用

so please take out that small card

请拿出那张小卡

and let us see, identify the consciousness

让我们看看，认一认这些心

types of consciousness represented by each

每个代表一种心

now altogether we have finished 54 types of consciousness

我们现在一共学了54种心

now the first 12 are akusala

首先的12种是不善心

and then the 3 columns consist of 18 rootless consciousness

接着三列是18种无因心

and then the next 3 columns consist of sense-sphere beautiful consciousness

接下来的三列是欲界美心

so we get altogether 54 types of consciousness

一共是54种心

and these 54 types of consciousness are called sense-sphere consciousness

这54种心被称为欲界心

so among the sense sphere consciousness, 30 are non beautiful and 24 are beautiful.

这些欲界心，30个为不美心

24个为美心

now I want you to find out some types consciousness

现在告诉我一些心的类型

ok, seeing a ugly object, right

好，看到一个丑陋的东西，对

seeing a beautiful object, right.

看到一个美丽的东西，对

hearing a ugly sound, hearing a beautiful sound

听到不好听的声音，听到好听的声音

and when we are angry, one of these two

当我们生气时，这两者中的一种

when we doubt about the efficacy of the dhamma

当我们怀疑佛法的功效

when our mind can not take the object clearly

当我们的心不能清晰地专注目标

whe it is just moving above the object

只是在目标上移动

the last one called restlessness

最后这个被称为掉举

then when we are attached to something and we have no wrong view

当我们贪执于某事物，没有邪见

fourth of them, right?

第四个，对不对？

you can exercise like that

你们可以这样练习

looking at this and then imagine different situations, what type of consciousness arises in your mind?

看这些，想象不同的场景各生起什么心？

and with the help of this card, you are get more and more familiar with these types of consciousness

在这张卡片的协助下，你们会对这些心越来越熟悉

so all together there are 54 types of consciousness

一起是54种心

and among them how many are unwholesome?

其中有多少不善心？

12 how many are wholesome?

多少善心

8 how many are resultant?

多少果报心

how many?

多少？

8, 7, 8 23 so 23 are resultant, how many are functional? 23种果报心，多少唯作心？

3 plus 8, 11 3加8,11种

now the wholesome and unwholesome

善心，不善心

can they produce results or not?

它们可以产生果报吗？

yes, they can produce results

是的，它们可以产生果报

then the resultant consciousness can they produce results?

果报心，它们能产生果报吗？

no, because they are themselves results they have no ability or power to produce results

不能，因为它们自身就是果报没有能力产生果报

and then functional consciousness can they produce results?

唯作心，它们能产生果报吗？

no, are they results of anything? no

不能，它们自身是果报吗？不是

so they are called indeterminate

所以，它们被称为“不定的”

that means not declared as kusala or akusala

意思是不由善与不善而定

so the functional consciousness are also called indeterminate

所以唯作心也被称为：不定

that means not declared as kusala or akusala

意思是也不是由善与不善而定的

now let us say how many are accompanied by pleasure?

看看，悦俱的有多少种？

so 30 [18] are accompanied by pleasurable feeling 18种悦俱

how many are accompanied by neutral feeling?

舍俱的有多少种？

you can pick up the blue dots, right?

你们可以数蓝色的点，对不对？

maybe 32

可能是32种

so in this way also you can make yourself familiar with these types of consciousness

这样你就能熟悉这些心

so when we study abhidhamma

当我们学习阿毗达摩时

in the beginning when we are novices

刚出家当沙弥时

we are expected to be very familiar to this

被要求对这些很熟悉

and we are expected to be able to give the answers right away

要立刻就能回答这些问题

so we have to exercise again and again so that we are asked we are able to give answers

所以我们需要不断练习当被问的时候，就能迅速作答

now you’re not taking any examinations

你们现在不是在考试

and so it’s alright if you cannot give the answer without looking at the books

所以，如果你们不看书就无法作答， 也没关系

so what i want you to be able to do is to find the answer you want in the book or in your notes

我只希望你们能够从书中或者笔记里找出答案

so if you can give the answer looking at the book it’s ok

如果你们看书能找到答案，就可以了

now we finish the types of consciousness that are called sense-sphere consciousness

我们学完了欲界的心

they are called sense-sphere consciousness, why?

它们被称为欲界心，为什么？

because they arise mainly in the realms called sense sphere

因为它们主要在欲界生起

and how many realms are there? how many planes of existence are there?

欲界一共是多少个界？

11, so they arise in the minds of human beings 11个，所以这些心生起于人类心里

they arise in the minds of animals

也生起于动物心里

and hell, hell beings, and they arise in the minds of celestial beings.

也生起于地狱众生，或者天人心里

but they arise in the minds of brahmas also

它们也在梵天人心里生起

but since they arise mainly or frequently in the minds of the beings in the sense sphere

但是它们主要或经常生起于欲界众生的心里

they are called sense-sphere consciousness, so we must understand this.

所以被称为欲界心，我们要明白这点

because they are called sense-sphere consciousness

因为它们被称为欲界心

we must not say that they arise only in sense-sphere,

我们不要说它们只生起于欲界

not in material sphere and immaterial sphere

不会生起于色界和无色界

because they arise in those spheres too

实际上它们也生起于色界、无色界

but their main area of arising is the 11 sense-sphere planes

但是它们主要生起于11欲界地

so they are called sense-sphere consciousness

所以它们被称为欲界心

and the types of these sense-sphere are altogether 54

欲界心一共有54种

so the next group of consciousness is called rūpāvacara consciousness or form sphere consciousness

另外一组心被称为色界心

or we may call it material sphere consciousness

色界心

and these form sphere or material sphere consciousnesses

色界心的种类

are 15 in number

一共是15种

and they’re divided into again wholesome

分为善心

resultant and functional

果报心、唯作心

now the first sentence you see the first jhana

你们看到的第一句就是初禅

and the second the second jhana, third jhana, fourth jhana and fifth jhana

第二句二禅，三禅，四禅，五禅

now

现在

these types of consciousness are we may call them higher states of consciousness

这些类型的心我们可以称之为比较高层次的心

they arise in those who practice meditation and who attains what are called jhanas

禅修者如果获得禅那，就会生起这些心

now a person may practice a kind of samatha meditation

一个人可能修习止禅

now there are different types of samatha meditation

止禅有很多种

and let us say a person is practicing the disk meditation

我们假设他用盘子修禅

now disk meditation means you make a disk with clay and

这种禅修就是用泥巴做一个圆盘

you put the disk in front of you and then look at it and keep your mind on the disk

将圆盘放在你面前，看着它将你的心专注在盘子上

saying, it is a earth disk, so: earth, earth, earth

因为是泥盘，你就念：泥、泥、泥

thousands of time actually memorizing that earth disk

经过成千上万次，你实际就记住了那个泥盘

and a time will come you have memorized that image

最终你就记住了它的形象

and so you can see that image without looking at it

然后你不需要盯着圆盘就可以看到它的形象

with your eyes close even you can see that image

即便是闭上眼睛，你也可以看到它的形象

then when you can see that image

当你可以看到它的形象

you go on practicing meditation on that mental image

你就通过你心里的这个形象继续禅修

and that mental image will become more and more refined

这个心里的形象会越来越精细

now the first the mental image will appear to you

首先你心里的这个形象就会向你显现

the same as the real image

跟真实的样子一模一样

that means if there are some blemishes in the disk

如果原来泥盘上有瑕疵

then they will appear in the mental image

这些瑕疵也会出现在心里

when you practice meditation on it again and again

你这样以它为对象不断禅修

then that mental image will become refined and clean and

那个心里的形象变得精细，干净

all the blemishes will disappear

所有瑕疵都会消失

it will appear to you as a polished mirror

它就像一个抛光的镜子显现在你面前

and then you practice meditation on it

你用它做对象进行禅修

and then a type of consciousness arises

然后就会生起一种心

as the results of that practice

这是禅修的结果

that type of consciousness you have not experienced before

这种心你之前没有体验过

and that type of consciousness is called jhana consciousness

这种心就被称为禅那心

and this jhana consciousness is accompanied by mental factors

这种禅那心也伴随着心所

and the important mental factors are they are given

重要的几个心所如下：

vitakka, vicāra, pīti, sukha, ekaggatā寻、伺、喜、乐、一境性

now will have to memorize these pali words

你要记住这些巴利词语

because english translations are long

因为英译太长了

so vitakka, vicāra, pīti, sukha, ekaggatā记一下：vitakka, vicāra, pīti, sukha, ekaggatā

these five are called factors of jhana

这五个被称为禅支

or constituents of jhana or members of jhana

就是组成禅那的要素

so the first jhana consciousness arises accompanied by these five jhana factors

初禅心的生起伴随着这五种禅支

after getting the first jhana a person wants to attain the second jhana

获得初禅后，禅修者就想获得二禅

so in order to attain the second jhana he practices meditation again

为了获得二禅，他继续禅修

this time finding fault with the first one vitakka

这时候他就发现“寻”的问题

it is like after you graduate from high school

就像你从高中毕业

you want to get a degree

你希望获得一个文凭

so after you get a BA degree you want to get a MA degree

然后你获得学士学位，你就想获得硕士学位

after you get a MA degree you want to get a Phd degree

获得硕士学位之后，你希望获得博士学位

so in the same way a person who has reaches the first jhana wants to get the second jhana

同样，获得初禅的人就会想获得二禅

so in order to get the second jhana

为了获得二禅

he has to see fault in vitakka

他要明白“寻”的弊端

now vitakka means thinking

“寻”的意思是思考

so this thinking is a little distracting

这种思考有一点干扰性

so it can distract the mind

你可以扰动你的内心

so he finds fault with vitakka and practice meditations

禅修者看到“寻”的弊端

so when he gets the second jhana

获得二禅

vitakka is missing in his jhana

他的禅那里就没有“寻”

simply because he doesn’t want vitakka

仅仅是因为他不需要“寻”

so in this way he eliminates one after another of these mental factors or jhana factors

同样，他一个个舍弃禅支

so when he gets the second jhana there are only four jhana factors with it

他获得二禅时，只有四个禅支

when he gets the third jhana there are only three jhana factors with it.

当他获得三禅时，只有三个禅支

when he gets the fourth jhana there are only two jhana factors with the jhana consciousness

当他获得四禅时，他的禅那心只有两个禅支

when he gets the fifth jhana there are only two jhana factors.

当他获得五禅时，也是两个禅支

so the first jhana factors are accompanied by vitakka, vicāra, pīti, sukha, ekaggatā所以初禅禅支是：寻伺喜乐一境性

second is vicāra, pīti, sukha, ekaggatā二禅是：伺喜乐一境性

third: pīti, sukha, ekaggatā三禅：喜乐一境性

fourth: sukha, ekaggatā四禅：乐一境性

and fifth with upekkhā and ekaggatā五禅：舍一境性

so these five types of consciousness are called jhana consciousness

所以这五种心被称为禅那心

now

现在

the pali word jhana

巴利语：禅那

you see the note,

你们看注释

the pali word jhāna is derived from the pali root jhe,

巴利语jhana的词根是jhe meaning to contemplate and to burn up

意思是：念虑、烧尽

does the jhanas are so called because they closely contemplate the object

因为它们密切地念虑目标

and because they burn up the adverse states or pours to concentration

还因为它们烧尽与定对抗之法

the adverse states are the five hindrances or nivāraṇas

与定对抗之境即是五盖

of sensory desire, ill-will, stoth-and-torpor, restlessness-and-worry, and doubt

五盖即：欲欲、嗔恨、昏沉与睡眠、掉举与恶作、疑

so jhana the word jhana has two meanings,

所以禅那有两个意思

one is to closely contemplate the object

第一是密切地念虑目标

and the second meaning is burning up the mental hindrances

第二个意思是：烧尽五盖

when one gets jhana, the mental hindrances are subdued

当一个人获得禅那，五盖就得到镇服

so there subduing is called burning up,

所以这种镇服被称为烧尽

so the word jhana has these two meanings

禅那这个词有这两个意思

closely observing the object

密切地观察目标

and also burning up the mental hindrances

烧尽心中诸盖

now the five factors of jhana:

禅那的五支：

vitakka, vicāra, pīti, sukha, ekaggatā寻伺喜乐一境性

now vitakka is translated into english as initial application of mind

寻翻成英语是：心的初次应用

initial application of mind to the object

心对目标的初次应用

and vicāra is translated as sustained application of the mind to the object

伺的翻译是：心对目标保持应用

pīti is translated as zest

喜翻译成热情

sometimes it is translated as joy

有时候被翻译成愉悦

some authors translated it as happiness

有些人翻译成幸福

and also it is translated as rapture

也被翻译成狂喜

so, which translation do we stick to?

所以，我们要用哪个翻译？

we would rather stick to the word pīti

还不如直接用巴利语

right?

对吧

so otherwise

否则

we can not be accurate

就不准确了

or people may misunderstand us

或者造成别人的误解

suppose I say joy as the meaning pīti

如果我用愉悦指“喜”

but you may understand joy to be sukha or somanasa

但是你可能会讲它理解成sukha或somanasa and so in this case we have to keep the word, pali word as it is

所以，在这种情况下，我们就要使用巴利语

and use it pīti

就用piti so pīti is a kind of joy it is a kind of pleasurable interest in objects.

所以“喜”是一种愉悦，也是一种对目标喜悦的兴趣

and then sukha, sukha is translated as happiness

“乐”被翻译成幸福

now piti and sukha are different

喜和乐是不同的

sukhu is one kind of feeling, vedanā“乐”是一种受

piti is not vedanā,

而“喜”不是受

so these two are different

所以这两者是不同的

and then the last one is ekaggatā, one pointedness of mind

最后一个是一境性

mind having only one object

心只有一个所缘

so ekaggatā is actually another name for samadhi or concentration

所以一境性实际上是三摩地或者禅定的同义词

now only when you have strong concentration do you get jhana

只有当你有强烈的禅定时，才获得禅那

so in the jhana factors ekaggatā is very important

所以在诸禅支中，一境性很重要

now vitakka these are all mental states mental factors

“寻”，这些都是心所

and so we will find them in the second chapter in the manual

我们可以在本书第二章心所里找到它们

the function of vitakka is to put the mind on the object

“寻”是将心置于目标上

without vitakka mind cannot climb onto the object it is said

没有寻，据说心不能投入目标

so vitakka is a mental factor

所以寻是这样一个心所：

that takes the mind and put the mind on the object

把心投入到目标

the function of vicāra is to keep the mind on the object

伺的作用是将心保持在目标上

now vitakka put the mind on the object, vicāra keep the mind on the object

寻将心投入到目标，伺将心保持在目标上

and pīti is just pleasurable interest or zest or joy

喜只是愉悦的兴趣或者热情或愉悦

and sukha is happiness and ekaggatā firmly fixed on the object

乐就是幸福，一境性是牢固地专注于所缘

so when these five jhana factors are strong

当这五个禅支很强烈

and they are doing their own function properly

正确地实行起功用

then a person is said to get the first jhana

这个人就获得了初禅

and after the first jhana, he may want to get the second jhana

获得初禅，他就想获得二禅

and so he practices meditation and he gets the second jhana and so on

所以他禅修，获得二禅等等

so first jhana has five factors and second jhana has four, the third jhana has three

所以初禅有五禅支，二禅四个，三禅三个

fourth jhana has two, and fifth jhana has two also

四禅和五禅都是两个

now you see the difference between the fourth and fifth jhana

你们可以看到四禅和五禅的区别

fourth jhana is accompanied by sukha and ekaggatā, happiness and one pointedness of mind

四禅的禅支是：乐、一境性

and the fifth jhana is accompanied by upekkhā and ekaggatā五禅的禅支是：舍和一境性

so when he gets these types of consciousness are called wholesome consciousness

当他获得这种心，被称为善心

wholesome jhana consciousness

善的禅那心

if a person dies with these jhanas intact

如果一个人带着完整的禅那心死亡

then he will be reborn in the world of brahmas

他就会投生为梵天

he will not be reborn in the world of human beings

他就不会投生为人

or he will not be reborn in the world of lower celestial beings called devas

也不会投生到低一级的欲界天

so he will be reborn in the world of brahmas

他会投生到梵天

when he is reborn in the world of brahmas

当他投生为梵天

his first type of consciousness in that life will be the resultant of these five jhanas

他此世的结生心就是相应五禅的果报心

suppose a person gets first jhana in this life

假设一个人在此生获得初禅

and he dies with that first jhana intact

他的死心是完整的初禅心

then he will be reborn as a brahma in the world of brahmas

他就会投生为梵天

and the first consciousness that arises there

他在那里的结生心

will be the resultant first jhana form-sphere resultant consciousness

就是色界初禅果报心

so in the same way, if the person gets the second, third, fourth and fifth jhana

同样，如果他获得二、三、四、五禅

and he dies with the jhana intact

他的死心是这些禅那心

and he will be reborn as a brahma

他就会投生为梵天

and the first type of consciousness that arises in that life will be the resultant of these jhanas

他的结生心就是这些禅那的果报心

so these five jhana consciousness produce five identical results

所以，这五个禅那心产生相同的果报心

and these five vipāka or resultant consciousness can be experienced only in the world of brahmas

这五个果报心只能在梵天心里生起

now the first five can be experienced in the human world and in the world of devas

第一组五个心可以在人间和欲界天生起

but the five vipāka consciousness can be experienced only in the brahma world.

但是五个果报心只能在梵天生起

and the third group kriyā citta, rūpāvacara kriyā citta, or form-sphere functional consciousness

第三组唯作心，或色界唯作心

can be experienced in the world of human beings in the world of devas in the world of brahmas

可以在人间、欲界天、梵天生起

they are experienced by buddhas and arahants

他们属于佛陀和阿罗汉

whenever you see the world kriyā, you remember buddhas and arahants mostly

当你看到唯作心，大多数情况就要想到佛陀和阿罗汉

so when a person becomes an arahant

所以当一个人成为阿罗汉

and then he practices samatha meditation and he gets jhana

他修止禅，获得禅那

so when he gets jhana, then his jhana consciousness is said to be functional,

当他获得禅那后，他的禅那心就是唯作心

because even though that is the jhana consciousness, it has no potential to give results

因为即便是禅那心，它也没有造业的可能

simply because he has eradicated the root of existence

仅仅因为阿罗汉已经断尽了轮回的根源

which are ignorance and craving

就是断尽了无明和贪爱

so an arahant has no more rebirth in the future,

所以阿罗汉不会再投生

so whatever he does constitute just doing and there are no results

不管他做什么，只是纯粹做不会产生业果

so the form-sphere consciousness consists of five wholesome five resultant and five functional

所以色界心包括五个善心，五个果报心，五个唯作心

and they are not difficult to remember

记起来也不难

because just first jhana, second jhana, third jhana, fourth jhana and fifth jhana

因为仅仅是初禅、二禅、三禅、四禅、五禅

now please

现在请

you have the sheet with the title factors in jhanas

你们有那张禅支的资料

now you will see the heads fivefold method fourfold method and factors

你会看到标题：五分法、四分法、禅支

now in the sutta discourses

在经藏里

four jhanas are always mentioned not five

经常提到的是四禅那，而不是五禅那

it is very rare that we find five jhanas mentioned in the discourses or in the suttas

我们很少看到经文里提到五禅那

even then not expressly with the name five jhanas

即便是五禅那这个名字，也没有明确提出

but we infer from the words used by the buddha

但是我们从佛陀的法语推导

as to mean five jhanas

得出五禅那

so almost always in the sutta pitaka we find mention of only four jhanas

所以在经藏里，我们只能找到四禅那

but in abhidhamma

但是在阿毗达摩里

jhanas are mentioned as four and also as five

提到四禅那，也提到五禅那

so we have these fivefold method of jhanas and fourfold method of jhanas

所以我们有对禅那的五分法、四分法

now in the suttas we find fourfold method of jhanas,

在经文里，我们看到禅那的四分法

and in abhidhamma we find both fivefold and fourfold

在阿毗达摩里，两种都可以看到

now why are there four jhanas and five jhanas

为什么有四禅那和五禅那两种？

it maybe confusing

可能让人困惑

why not they have the four jhanas or five jhanas only?

为什么不只有这二者中的一种？

now it depends on the ability of the yogi

其实这取决于瑜伽士的能力

now some yogis some meditators have so high standard of intelligence

有些禅修者的智力很高

or high standard of understanding

或者理解力很强

that they are able to get rid of the two jhana factors at one time

他们能够一次性舍弃两种禅支

now there are five jhana factors: vitakka, vicāra, pīti, sukha, ekaggatā五个禅支是：寻伺喜乐一境性

there are meditators who can get rid of vitakka and vicāra at just one time

有的禅修者可以同时舍弃寻伺

so for them there are only four jhanas, not five

对于他们而言，只有四禅那，不是五个

but for those who can get rid of the jhana factors just one by one

但是对于那些一个一个舍弃禅支的

there are five jhanas

就有五个禅那

so that is why jhanas are described four or five

所以这就是为什么有四个或五个禅那的方法

so when jhanas are described as four we call it fourfold method

所以当分为四个禅那时我们就称之为四分法

and when they are described as five we call it fivefold method

当分成五个，就称为五分法

the first jhana in fivefold method is the first jhana in fourfold method

五分法的初禅就是四分法的初禅

there is no difference here

这个没有区别

but the second jhana in fivefold method has no corresponding jhana in fourfold method

但是五分法的二禅在四分法里没有对应的

the third jhana in fivefold method corresponds to second jhana in fourfold method

五分法里的三禅对应四分法的二禅

and the fourth jhana in fivefold method correponds to third jhana in fourfold method

五分法的四禅对应于四分法的三禅

then fifth jhana in fivehold method correponds fourth jhana in fourhold method

五分法的五禅对应于四分法的四禅

so first jhana in fivehold method has five factors: vitakka, vicāra, pīti, sukha, ekaggatā所以五分法的初禅有五禅支寻伺喜乐一境性

second jhana, first jhana in fourhold method has the same number of factors

四分法的初禅跟五分法初禅一样的禅支

but the second jhana of fivefold method has four jhana factors

五分法的二禅有四个禅支

and the third jhana of fivehold method

五分法的三禅

and the second jhana of fourhold method

和四分法的二禅

has the same number of jhana factors they are: pīti, sukha, ekaggatā有相同禅支：喜乐一境性

fourth jhana of fivehold method and third jhana of fourfold method have two jhana factors: sukha and ekaggatā五分法的四禅和四分法的三禅有两个禅支：乐、一境性

and the fifth jhana of fivefold method and fourth jhana of fourfold method have upekkhā and ekaggatā五分法的五禅和四分法的四禅都有：舍、一境性

so

所以

if we understand the fivefold method we can easily understand the fourfold method

如果我们了解五分法也就很容易了解四分法

we skip the second jhana in fivefold method

也就是忽略五分法的二禅

and go to the third jhana as second in fourfold method and so on

直接跳到三禅，与四分法的二禅对应，以此类推

so, we should be familiar with both the fivehold method and fourfold method

所以，我们要熟悉这两种分法五分法和四分法

and these jhanas are also called attainment or samāpatti

这些禅那也被称为”等至“

now we will come to that later when we start with formless jhanas also

我们讲无色界禅那时会讲到

now these jhana factors have their opposites

这些禅那有其对抗之法

and we should understand these opposites too

我们也要了解这些对抗之法

it is said that vitakka is the opposite of thina-and-middha that is sloth-and-torpor

寻是对治昏沉睡眠的

now sloth-and-torpor are called hindrances

昏沉睡眠被称为“盖”

there are five hindrances, so sloth-and-torpor is one hindrance

盖有五种，昏沉睡眠是其中之一

so vitakka is the opposite of sloth-and-torpor,

寻对治昏沉睡眠

sloth-and-torpor simply means sleepiness

昏沉睡眠就是爱睡觉

so when you have so much thought, you can not go to sleep

当你有许多思虑，就无法入眠

sometimes you can not go to sleep because you are thinking too much

有时候，你想的太多，就无法睡眠

so that means vitakka is at work and so it drives away sloth-and-torpor or sleepiness

就是说“寻”在起作用赶走了昏沉睡眠

and vicāra is the opposite of doubt, vicikicchā or doubt

伺对治疑

now vicāra is keeping the mind on the object for some more time

伺就是让心在目标上保持更长时间

and so when mind is on the object for some long time, it is able to discard doubt of the object

当心能在目标上保持更长时间，就能够消除疑

so vicāra is said to be

所以说伺

the opposite of vicikicchā or doubt

是对治疑的

and pīti is the opposite of ill will

喜对治嗔恨

pīti is opposite of anger,

喜是愤怒的对治法

and sukha, happiness is the opposite of restlessnes and remorse

乐对治掉举与恶作

so when a person is in happiness, there is no restlessness in mind there is no remorse

所以当一个人快乐时，心里就没有掉举和恶作

now remorse means regret about some bad thing done in the past

恶作意思是对过去不好的事情后悔

and regret about some good thing that one did not do in the past

或者对过去没做的好事感到后悔

and then upekkhā is also the opposite of restlessness and remorse

舍也是对治掉举与恶作

the last one ekaggatā is the opposite of kāmacchanda or sensual desire

最后一个一境性对治欲欲

so when we know the oppoistes of these jhana factors

所以当我们知道这些禅那的对抗之境

we can do something if we want to get rid of or if we want to diminish these mental hindrances

如果我们想消除五盖，就可以有所作为

suppose we want to develop samadhi or ekaggatā假设我们想开发一境性

now the opposite of samadhi is sensual desire

它的对抗之境是欲欲

so if you want to develop samadhi then you should avoid sensual desires

所以如果你想开发禅定就要避免欲欲

if you’re indulging sensual desires at the same time you want to get samadhi

如果你沉浸于欲欲，又想获得禅定

if may not get samadhi

那是不能成功的

simply because you have not got rid of the opposite

因为你没有处理掉它的对抗之境

so understanding of these can help us

所以明白这些可以帮助我们

to get rid or to diminish these mental hindrances

对治或消除心中诸盖

the factors of jhana

禅支

are able to inhibit these mental hindrances

就可以制服这些盖

and so long as these mental hindrances are subdued, there is jhana

只要五盖被镇服，禅那就会生起

now when they arise again, jhana will disapear

如果五盖生起，禅那就会消失

so it is important that we understand the opposites of jhana factors

所以理解禅支的对抗之境很重要

here they are given as vitakka is opposite of sloth-and-torpor and so on

这里寻对治昏沉睡眠等等

because these five jhana factors are the opposites of sloth-and-torpor and so on

因为这五禅支对治昏沉睡眠等等

they alone are called jhanas

它们就被称为禅那

although there are some other mental factors that arise with jhana consciousness

所以有其他心所也随着禅那心生起

now it is not on the sheet

不过资料上没有写

we must understand three things: jhana, jhana factor, jhana consciousness

我们需要知道三件事：禅那、禅支、禅那心

jhana, jhana factors, jhana consciousness

禅那、禅支、禅那心

the name jhana is the collective name for the five factors

禅那是对于五禅支的统称

vitakka, vicāra, pīti, sukha, ekaggatā these are collectively called jhana

寻伺喜乐一境性一起被称为禅那

so when we say jhana we mean these five or four or three mental factors or jhana factors

当我们说禅那的时候我们指五个或四个或三个禅支

and when we say jhana factor we mean these individual factors

当我们说禅支的时候，指单独的一支

if may be just vitakka, it may be just vicāra and so on

可能指寻，也可能指伺等等

and jhana consciousness means consciousness that is accompanied by these jhana factors

禅那心指被这些禅支伴随的心

so we need to understand these three things clearly

我们需要清楚地了解这三者

jhana, jhana factors and jhana consciousness

禅那、禅支、禅那心

if wen want to be precise we should follow these division or difference

如果我们想准确，就要这样区别

but sometimes when talking not seriously, we may use a word jhana meaning jhana consciousness

但有时候，在不严谨的情况下我们可以用禅那指禅那心

but it is good to understand the terms used in abhidhamma as they are taught in abhidhamma

但是最好了解这些词在阿毗达摩里的用法

and so we must understand precisely what each term represents

我们必须准确理解每个名相的内涵

so here these three terms jhana, jhana factors and jhana consciousness, these three are different

所以，这个三词：禅那、禅支、禅那心他们是有区别的

when we say jhana we mean these five or four or three factors together

当我们说禅那的时候我们指五禅支、或者四禅支、或者三禅支

so they are called jhana

他们被称为禅那

and jhana factors means these individual members of the jhana

禅支是指禅那里的单独某一个

and jhana consciousness means consciousness associated with or accompanied by these five four three two factors

禅那心指具有这些禅支的五个、四个或者三个的心

these 15 types of consciousness are called form-sphere consciousness

这15个心被称为色界心

so five wholesome five resultant and five functional

五个善心、五个果报心、五个唯作心

and these types of consciousness arise in human beings arise in celestial beings also

这些心生起于人间，也生起于欲界天

and they arise frequently in the form-sphere realms

它们经常在色界天生起

so they are 15 form-sphere consciousness 15色界心

they are called jhana consciousness because they contemplate the object closely

它们被称为禅那心，因为他们密切地念虑所缘

and also they burn up the mental hindrances

同时也烧尽心中诸盖

ok, tomorrow we will continue our study of the types of consciousnesses

明天我们继续学习其他种类的心

so formless, [inaudible] jhana text, ok, tomorrow we will continue

明天我们继续

now we have question time, we have five minutes for questions, anybody?

现在是五分钟的问答时间，有人问吗？

student: venerable sir, just one, i think i have two questions,

学生：尊者，我想我有两个问题

the first question is that, does nimitta or bright sign have to arise before you actually continue practice to attain jhana

第一个，当你禅修真正获得禅那之前，是不是需要生起明亮的禅相？

ok that the first queston

这是第一个问题

second question is that how deep the concentration is needed that [means still??] require to reach jhana in order to do vipassana

第二个问题需要多深的禅定，来获得禅那以便进行观禅？

or is it a normal nimitta when we do vipassana?

当我们修观禅的时候，是需要一个普通的禅相吗？

sayadaw: in order to get jhana you need to get nimitta, nimitta means a sign

尊者：为了获得禅那，你需要得到禅相

let us say you practice the kasiṇa, or disk meditation

例如你修基础遍相，或者说用圆盘作为修定的目标

so when you have memorize the disk in your mind and you can see it even with your eyes closed

当你在心里默念这个圆盘你闭着眼睛都可以看到它

and that is one sign one nimitta

这是一个禅相

and when that sign becomes a mental image

当这个禅相成为你心里的一个形象

when that mental image becomes more and more refined and it is like a polished mirror

当这个心里的形象变得越来越精细，就像一面光亮的镜子

then it is call a counterpart sign, patibhāga-nimitta

它就被称为：似相

so in order to get jhana you need to get the counterpart sign

为了获得禅那，你需要获得“似相”

so the first sign is called, it is translated as learning sign

第一个相被称为：学习之相

but I don’t like that translation, the pali word is uggaha nimitta

我不喜欢这个翻译

now uggaha means it can mean learning also uggaha也可以指学习

but I think here it is not learning sign the sign which has been grasped

但是我认为不是学习之相，应该是被抓取的相

the sign which has been taken up something like that

就是被获取的相，类似的意思

so first that is uggaha nimitta the sign let us say memorized sign

所以，首先是“默念的相”

and then the second one is called patibhāga-nimitta or counterpart sign

然后是“似相”

that is polished or refined image of the kasina disk

这就是遍相圆盘的精细光亮形象

so only after getting the counterpart sign can one reach jhana

只有获得“似相”，才能获得禅那

and then practice of vipassana

然后修观禅

now a person can practice samatha meditation and gets jhana

一个人可以修止禅，获得禅那

so after getting the jhana he may take that jhana as the object of his vipassana meditation

获得禅那之后，他可以用那个禅那作为他修观禅的所缘

he may take the factors of jhana as the object of his meditation

他可以将禅支作为禅修的所缘

he will contemplate on these factors as impermanent, suffering, and non-soul

他省思这些禅支：无常、苦、无我

so a person can change to vipassana after getting jhanas

当获得禅那之后，可以去修观禅

that is one way of the practice of vipassana

这是修观禅的一个方法

first samatha meditation and then change to vipassana

先修止禅，然后修观禅

and the other method is

另外一个方法是

just practice vipassasna meditation without practice of samatha meditation

不修止禅，直接修观禅

so there are two ways of the practice of meditation taught in the text and also in the commentaries

根据经文和注释书，有这两种禅修的方法

so you can follow any path you like

你可以选择任何你喜欢的方法

you may practice samatha mediation first and then change to vipassana meditation

你可以先修止禅，再修观禅

or you may practice vipassana meditation in the outside

也可以直接修观禅

student: sayadaw just now you want us to practice about using this small card

学生：刚才你让我们作卡片练习

and you asked us there are how many citta or so called consciousness associated with joy,

你问我们有多少悦俱的心

but this card I counted there are 18,

我数了这张卡片，是18个

but just you mentioned about 30, so which are accurate?

但是你说是30个，哪个正确？

[sayadaw laughs] maybe

可能

student: because all the red one i counted it only have 18

学生：我数了所有的红点，只有18个

sayadaw: 18, ok, maybe I made a mistake

尊者：18个，好，可能我讲错了

you get only 18, yeah, ok

你只找到18个，好

student: good evening, venerable sir can you elaborate again on receiving consciousness and investigating consciousness?

学生：尊者，晚上好你能将领受心和推度心再讲讲吗？

is this subset of mind consciousness or

它们是意识的子项吗？

sayadaw: they are different types of consciousness

尊者：它们是不同的心

receiving consciousness is one type of consciousness and investigating consciousness is another type of consciousness

领受心是一种心推度心是另外一种心

as the name implies, receiving consciousness means receiving the objects

根据它的名字可知领受心就是领受目标

the object is presented to the senses

目标呈现于诸根

and then the senses experience the object

诸根体验到目标

after the experience the object is received or accepted by the mind

体验到目标之后，心就领受目标

and then after receiving it the mind investigate this object

领受之后，就推度目标

whether it is desirable or undesirable and so on

是令人愉悦还是让人难受等等

so they are two different types of consciousness

所以它们是两种不同的心

these two types of consciousness arise through five sense doors

这两种心通过五根门生起

so they are different, distinct types of consciousness

所以它们是不同的心

with different functions

有不同的作用

so receiving is one function, investigating is another function

领受是一种作用，推度是另外一种作用

but in the thought process, it does not stop there

但是在心路过程里，这并不是终点

after investigating will come determining

推度心之后，是确定心

so after determining there will come the full experience of the object

确定心之后，就是对目标完整的体验

so we study the thought process, we have to explain this

所以等我们学习心路过程时，会解释这些

so you wait until we come to the thought processes

所以你等到我们学心路过程时

no more questions, shall we call it a day, please rise

提问到此结束，请起立

disk01track07

yesterday we finish the study of form-sphere consciousness

昨天我们学习了色界心

so today we will study the formless-sphere consciousness

今天我们学习无色界心

i hope you remember the formless-sphere

我希望你们记得无色界

among the 31 planes of existence

在31生命界里

there are 4 planes, the 4 highest planes that are called formless-sphere

有4个最高的界，被称为无色界

formless means immaterial, so in that world there is no rupa no matter

无色界意思是非物质性的在那个世界没有色法

these beings are only citta and cetasikas

这些众生只是心和心所

so bodiless beings we may call them

所以我们可以称他们为无身体的众生

so only mind exists in these realms

所以这些界地只有名法

and there are types of consciousness

有些种类的心

that lead to the rebirth in these realms

会让人投生到这些界

and also the same types of consciousness that arise in arahants

这些心也会在阿罗汉心里生起

so the formless sphere consciousness is divided into three wholesome, resultant and functional

所以，无色界心被分为三种：善心、果报心、唯作心

and the wholesome consciousness of formless sphere are four

无色界的善心有四个

the first is first arūpāvacara jhana consciousness

首先是第一个无色界禅那心

now the pali name of this is long and it is difficult to remember

此心的巴利名字很长，很难记

it is ākāsānañcāyatana

是空无边处心

so we may just call the first citta, first arūpāvacara jhana consciousness

我们可以称它为第一心第一无色界禅那心

and then the word infinite space is remind you these types of consciousness

“空无边”这个词提醒你们这种心

has infinite space as object

的所缘是：无限的空间

or these consciousness takes the infinite space as object

或者这些心以无边的空间为目标

now in order to attain the arūpāvacara jhana or formless jhana

为了获得这种无色界禅那

a person must has already attained the five form jhanas the five rūpāvacara jhanas

一个人必已获得五个色界禅那

now after getting or attaining the fifth rūpāvacara jhana

获得色界五禅之后

he wanted to go on

他想继续

now in his case he first tries to see fault in the physical body

于是他就努力找出色身的过患

so he thinks that because people have physical bodies

他想，因为人有色身

they come to blows they come to killing each other and so on.

他们就互相争斗、杀戮

if there were no physical body there would be such suffering in the world

如果没有色身，世间就不会有这种痛苦

so he hates matter or material body and so he practices meditation with that disgust for matter.

所以，他厌恶色身，所以他带着这种对色身的厌恶禅修

now when he practices meditation to attain the formless jhana first he enters the fifth jhana

当他禅修要获得无色界禅时首先他要进入第五禅

and then getting out of that jhana he takes the object of that jhana

然后他从第五禅出来将它作为所缘

now the object of fifth jhana is the counterpart sign

现在第五禅的所缘就是似相

if he begins his practice with the earth kasiṇa the earth disk

如果他开始修的是地遍，也就是泥巴做的圆盘

then the mental image of that earth disk is the object of his fifth jhana

所以这个泥盘的在心中的形象就是第五禅的所缘

now he takes that mental image of the disk

他将这个圆盘在心中的形象

as the object of his meditation

作为禅修的所缘

and he tries to expand that object to as much as he likes

他尽量将这个所缘扩大

even to the end of the world

甚至扩大到世界的边缘

and then after expanding that mental image in his mind

然后当他已经将这个心中的形相扩大

he just stops paying attention to that image

然后他停止对这似相作意

instead he pay attention to the space touched by or occupied by that image

去注意该似相所占有的空间

so when he does not pay attention to the counterpart sign or mental image

当他不注意这个似相的时候

then that mental image disappears and only the space remains and he dwells on that space

这个似相就消失了，只剩下空间他就安住于这个空间

as space space or infinite space infinite space many times

空间，空间，空无边，空无边这样重复很多次

and when his meditation become mature and he will attain the first arūpāvacara of formless jhana

当他对这种禅修熟练之后他就获得第一个无色界禅

or a type of consciousness will arise in his mind and that type of consciousness will take that infinite space as object

就会生起一种心，这种心以无边空间作为所缘

so this is how a person practices meditation to attain the first formless jhana

这就是禅修者获得无色界第一禅的方法

now the second one is second arūpāvacara jhana consciousness

第二个无色界禅心

now after attaining the first arūpāvacara jhana he wants to go on

获得第一个无色界禅心后，想继续

so he tries to practice meditation again,

所以继续禅修

and this time he takes the first arūpāvacara jhana consciousness as the object of his meditation

此时，他将第一个无色界禅心作为他禅修的所缘

so he takes the first arūpāvacara jhana consciousness

所以他缘取第一个无色界禅心

and contemplates on it as infinite consciousness, infinite consciousness, infinite consciousness and so on

专注于该心为“识无边，识无边”

that consciousness is said to be infinite because it takes the infinite space as its object

这个识之所以无边，因为它的所缘是无边的空间

so in the case of second arūpāvacara jhana consciousness

所以对于第二种无色界禅心

the object is infinite consciousness or the first arūpāvacara jhana consciousness

所缘是无边之识，或者说是无色界第一个禅心

after getting the second arūpāvacara jhana consciousness he continues his meditation

获得无色界第二禅心后，继续禅修

and he reaches the third arūpāvacara jhana consciousness

就会获得第三个无色界禅心

in order to gain third arūpāvacara jhana consciousness

要想获得第三个无色界禅心

he takes the absence of first arūpāvacara jhana consciousness as object.

就要将第一个无色界禅心的“不存在”作为所缘

now when he gets the second arūpāvacara jhana consciousness

当他获得第二个无色界禅那心时

that is no first arūpāvacara jhana consciousness, it has disappeared

第一个无色界禅心就消失了

so when he practices meditation to gain the third arūpāvacara jhana

当禅修者获得第三个无色界禅心

he takes that absence of the first arūpāvacara jhana consciousness as object

他将第一个无色界禅心的不存在作为所缘

that absence is a concept it is called nothingness

这种不存在是个概念，被称为“无所有”

so nothingness of the first arūpāvacara jhana consciousness

就是第一个无色界禅心的“无所有”

that nothingness or that absence he takes as the object of his meditation

这种“无所有”或“不存在”被用来作为禅修的所缘

so he may take that object as meditation and say to himself

他可以用这个所缘禅修，并对自己说：

nothing, there is nothing, there is nothing, something like that

无所有，无所有，诸如此类

and so when his meditation becomes mature

当他这样禅修，熟练后

he gains the third arūpāvacara jhana consciousness

就获得第三个无色界禅心

again he goes on practicing meditation for attaining the fourth arūpāvacara jhana consciousness

然后他继续禅修，想要获得第四个无色界禅心

when he practices meditation for the fourth arūpāvacara jhana consciousness

当他为获得第四个无色界禅心禅修

he takes the third arūpāvacara jhana consciousness as object

他将第三个无色界禅心作为所缘

so he takes third arūpāvacara jhana as object and he contemplates on it

他将第三无色界禅心作为所缘，专注于它

as it is peaceful it is sublime, it is peaceful it is sublime and so on

安宁庄严，安宁庄严，诸如此类

and when his meditation becomes mature then he reaches the fourth arūpāvacara jhana

当他的禅修熟练后就获得第四个无色界禅那

or fourth arūpāvacara jhana consciousness arises in his mind

或者说心中生起第四个无色界禅心

so in this way a yogi attains the jhanas that are called arūpāvacara

禅修者就是这样获得无色界禅那

because the attainment of these jhanas were enable him to be reborn in the arūpāvacara realms or formless-sphere realms

获得这种禅那，可以让他投生到无色界天

now the fourth is called neither perception nor non-perception

第四个就是非想非非想处

the names of these, long names in pali and also the meaning is not easy to understand

这些名字的巴利语都很长它们的意思也不是很容易理解

the first arūpāvacara jhana is called ākāsānañcāyatana

第一个无色界禅那被称为空无边处ākāsa means space

空，意思是空间ākāsānañca means infinite space

空无边，意思是无边的空间

so the object of the first arūpāvacara jhana consciousness is the infinite space

所以第一个无色界禅心的所缘就是无边的空间

infinite space means the counterpart sign of the fifth jhana consciousness

空无边，指第五禅心的似相

he takes the infinite space which is obtained by removing the counterpart sign

除去似相之后，缘取无边空间

regarding the first arūpāvacara jhana consciousness

对于第一个无色界禅心

when he practices meditation and he stops giving attention to the counterpart sign

当他禅修时，不再注意似相

and then contemplating on the space occupied by the counterpart sign as infinite space

专注于似相所占据的空间:

空无边，空无边

he is said to remove the counterpart sign

这样就移除了似相

so removing the counterpart sign means just not paying attention to it

移除似相，就是不再注意它

and instead paying attention to the space occupied by that sign

去注意似相所占据的空间

so that is called removing in abhidhamma term

在阿毗达摩里称为“移除”

the commentaries explain to us that removing does not mean like rolling the carpet

注释书说“移除”不是像卷起地毯

or removing the pancake from the pan and so on

也不是像在锅里拿起煎饼等等

so here removing means just not paying attention to that object and instead paying attention to the space

这里的“移除”是说不注意似相，注意空间

and that space is called infinite space

这个空间就是“空无边”

since space has no existence of its own, it is a concept

因为空间自身并不存在，只是个概念

we call space to be void place we call space

我们称没有东西的处所为空间

and so that infinite space a concept

所以，空无边只是个概念

and the first arūpāvacara jhana consciousness takes that infinite space which is concept as object

第一个无色界禅心将无边空间这个概念作为所缘

but the second arūpāvacara jhana consciousness takes the first arūpāvacara jhana consciousness as object

第二个无色界禅心将第一个无色界禅心作为所缘

so here the object of the first and second are different

这里第一个禅心和第二个禅心的所缘是不同的

so the object of the first is infinite space

第一个的所缘是无边的空间

the object of the second is the first arūpāvacara jhana consciousness

第二个的所缘是第一个无色界的禅心

and the object of the third arūpāvacara jhana is absence of the first arūpāvacara jhana consciousness

第三个无色界禅心的所缘是第一个无色界禅心的“不存在”

again this is a concept

这同样是个概念

or nothingness of the first arūpāvacara jhana consciousness

或者说是第一个无色界禅心的“无所有”

and the fourth arūpāvacara jhana consciousness takes the third arūpāvacara jhana consciousness as object

第四个无色界禅心将第三个无色界禅心作为所缘

now when it reaches the fourth stage it becomes so subtle

心达到第四个阶段，就变得很微细

that it is very difficult to say that there is mental activity at all

所以很难说心的活动是否存在

there is no apparent mental activity

此时心没有明显的活动

when a yogi reaches the fourth arūpāvacara jhana

当禅修者获得第四个无色界禅那

but still there is a very subtle residual of mind or mental activity

仍然有非常微细的心理活动残余

that is why this fourth jhana is called neither perception nor non-perception

所以，第四个禅那被称为：非想非非想

perception here means not just perception but also all mental activities

“想”并不是只是指“想”也指其他心理活动

so it means neither mental activity nor non-mental activity

意思是，不能说有心理活动，也不能说没有

and it is explained with the simile in the commentaries

在注释书里有一个寓言来阐释

there were a monk and a novice

一个和尚和沙弥

and there was some oil in the bowl of the monk very little oil

在和尚的钵里有一点点油

when the monk asked the novice to give him the bowl, the novice said, bhante there is oil in the bowl

当和尚让沙弥把钵拿给他沙弥说：尊者，里面有油

now the monk thought that there was much oil in the bowl, so he said that

和尚以为钵里有很多油，他说

ok, bring it to me i want to fill my oil tube

拿过来，我想给我的油筒加油

then the novice said, bhante there is no oil

随后，沙弥说：尊者，没有油

because there is not enough oil to fill the tube in the bowl

因为钵里并没有足够的油给油筒加油

so first he said there is oil in the bowl and next he said there is no oil in the bowl

开始沙弥说有油，然后又说没油

so in the same way, there is some kind of mental activity in this fourth arūpāvacara jhana

同样，在第四个无色界禅那里有某些心理活动

but it is so subtle it is almost no existent

但是很微细，几乎是不存在

so this fourth arūpāvacara jhana is called neither perception nor non-perception

所以第四无色界禅那被称为非想非非想

oh here perception is used in the sense of all mental activities not just perception

这里“想”指所有心所，并不是专指“想”

these four are called wholesome, because they are accompanied by wholesome mental factors

这四个被称为善心，因为伴随它们的心所都是善的

if a person get first arūpāvacara jhana and he dies with this first arūpāvacara jhana intact

如果一个人获得第一个无色界禅死亡的时候，这个禅那还没退失

and he will be reborn in the formless brahma world

他就会投生到无色界梵天

and the first consciousness that arises in that realm for him would be this first arūpāvacara jhana consciousness

他投生到那一界的结生心就是第一个无色界禅那心

since it is the result of the wholesome arūpāvacara jhana consciousness it is called first resultant arūpāvacara jhana consciousness

因为它是无色界善心的果报所以被称为第一个无色界果报心

and if a person gets the second arūpāvacara jhana here and then he dies

如果一个人获得第二个无色界禅那，他死后

then he will be reborn in the formless brahma world

他会投生到无色界梵天

and the first consciousness he experiences in that life would be the second arūpāvacara jhana consciousness as a result

在那里的结生心就是第二个无色界果报心

if he gets third arūpāvacara jhana here

如果他在此世获得第三个无色界禅那

then he will be reborn in the formless brahma world

他就会投生到无色界梵天

and his first consciousness there will be the result of the third arūpāvacara wholesome consciousness here

他在那里的结生心就是第三个无色界果报心

and if he gets fourth arūpāvacara jhana here

如果他在此时获得第三个无色界禅那

then he will be reborn in the fourth formless brahma world

他就会投生到第四个无色界梵天

and the first consciousness will be the resultant of the fourth wholesome arūpāvacara jhana consciousness

他的结生心就是第四个无色界果报心

so corresponding to the four wholesome consciousness of formless sphere there are four resultant formless sphere

对应于四个无色界善心有四个无色界果报心

and if an arahant experiences these four arūpāvacara jhanas then they are called functional

如果一位阿罗汉获得此四个无色界禅那，那这些心就被称为唯作心

an arahant may attain any one of these jhanas or all four jhanas

阿罗汉可以获得此四个禅那之一或者全部

but for him these jhanas will not give results

但是对于阿罗汉，这些禅那不会造业

because he has eradicated ignorance and craving all together

因为阿罗汉已经断尽了无明和贪

whatever he does whatever an arahant does is just the doing, it has no karmic force, it does not give any results

无论阿罗汉做什么都是纯粹的作为，不会造业

so these same types of consciousness when they arise in the mind of an arahant,

所以，这些心，如果在阿罗汉心里生起

so they are called functional consiousness

它们被称为唯作心

so there are four functional consciousness of formless sphere corresponding to the four wholesome consciousness of formless sphere

所以对应于四个无色界善心就有四个无色界唯作心

now you may have notice that no jhana factor no factors of jhana is mentioned here

你可以注意到了，这里没有提到禅支

in the case of rūpāvacara jhanas in the case of material jhanas

在色界禅那里

you remember it’s said first jhana with vitakka, vicāra, pīti, sukha, ekaggatā你们记得初禅：寻伺喜乐一境性

but here no factors are mentioned instead the objects are mentioned

但是在这里没有提到禅支但是提到了所缘

the first is called the consciousness that has infinite space as object

第一个无色界心的所缘是空无边

the second is called consciousness that has infinite consciousness as object

第二个心的所缘是识无边

and the third is called consciousness that has absence of first arūpāvacara jhana consciousness as object

第三个是以第一个无色界心的“不存在”作为所缘

and the fourth is called consciousness that has the third arūpāvacara jhana consciousness as object

第四个是以第三个无色界心作为所缘

so with regard to formless-sphere consciousness the objects are mentioned, and not the jhana factors

所以，对于无色界心，提到的是所缘，而不是禅支

but a jhana must have jhana factors

但是禅那必定有禅支

because as i explained yesterday jhana means a group of the jhana factors

因为我昨天解释过，禅那指一组禅支

so how many jhana factors arise with these formless-sphere consciousness?

所以这些无色界心有多少禅支？

it is said that formless-sphere consciousness are similar to the fifth form-sphere consciousness

据说无色界心与色界第五禅的禅支类似

so you go back to fifth form-sphere consciousness and find out how many jhana factors arise with fifth jhana consciousness

所以回到色界五禅，看看有多少禅支

how many jhana factors? only two jhana factors

有多少禅支，只有两个禅支

and they are upekha and ekaggata

舍、一境性

so with regard to factors of jhana all these 12

所以这12个禅那的禅支

formless-sphere consciousnesses are accompanied by two jhana factors, they are:

无色界心有两个禅支，分别是：

upekkha or neutral feeling and ekaggata, one pointedness of mind

舍（中性感觉）、心一境性

now the difference between the form-sphere consciousness and formless-sphere consciousness

色界心和无色界心的不同是

is that in order to get the higher jhanas in form-sphere consciousness you have to

对于色界心，为了获得更高的禅那

overcome or surmount the jhana factors

你必须克服一个个的禅支

that means you have to eliminate the jhana factors

意思是你得舍弃禅支

so in order to get the second jhana you have to eliminate vitakka the first jhana factor

所以为了获得二禅你必须舍弃“寻”禅支

in order to get the third jhana you have to eliminate one more, vicara

为了获得三禅， 你需要再舍弃一个禅支：伺

and in order to get the fourth jhana you eliminate piti and so on

为了获得四禅，你要舍弃：喜诸如此类

so by eliminating the jhana factors you get the higher jhanas

所以，通过舍弃禅支，你就可以获得更高的禅那

and that eliminating is called surmounting in abhidhamma

这种舍弃，在阿毗达摩里称之为：克服

but in the formless-sphere consciousness

但对于无色界心

there are only two jhana factors every one of these 12 types of consciousness has two jhana factors

只有两个禅支，这12种心每个都只有两个禅支

and these two jhana factors can not be surmounted

这两个禅支是不能被克服的

so instead of surmounting the jhana factors here in the formless-sphere consciousness

所以，对于无色界心不是克服禅支

they are said to surmount the object

是要克服所缘

so every type of formless-sphere consciousness has two kinds of objects

所以每个无色界心都有两种所缘

objects taken and objects surmounted or objects transcended

缘取的所缘，克服的所缘

so at the bottom of the page you see those

你可以在该页的底部可以看到这些

so the object taken by first arūpāvacara jhana is infinite space

所以第一个无色界禅那的所缘是空无边

and the object it surmounts is the counterpart sign

它克服的所缘是似相

because the yogi does not pay attention to the counterpart sign and that

因为禅修者不注意似相

that means he has surmounted the counterpart sign

意思是他已经克服似相

now the second arupavacara jhana takes first arupavacara consciousness as object

第二个无色界禅那将第一个无色界心作为所缘

and it surmounts the infinite space

它克服空无边

and the third arupavacara jhana takes absence of first arupavacara jhana consciousness as object

第三个无色界心将第一个无色界心的“不存在”作为所缘

and it surmounts the first arupavacara jhana consciousness

它克服第一个无色界心

and the fourth arupavacara jhana consciousness takes

第四个无色界心的所缘是

the third arupavacara jhana consciousness as object

第三个无色界心

and it surmounts the absence of first arupavacara jhana consciousness

它要克服的是第一个无色界心的“不存在”

so there are two sets of four objects,

所以有两组所缘，每组四个

one set is the set of objects taken and the other is the set of objects that are surmounted

一组是要缘取的所缘，另一组是要克服的所缘

in order to get the arupavacara jhanas

以便获得无色界禅那

now it is said in our books those who attain arupavacara jhanas

根据佛经，获得无色界禅那的人

are those who hate matter who hate body

是厌恶色法，厌恶色身的人

and actually their view is not correct

实际上，他们的见地不正确

they think that because of this body we suffer

他们认为因为色身所以受苦

but even without the physical body there is still suffering

但是即使没有色身，也会受苦

because suffering means being oppressed by arising and disappearing

因为“苦”意即被生灭所压迫

now there is always arising and disappearing even though there is no matter and no body

即便没有色法和色身，生灭总是存在，

but these people think that

但是这些人认为

there will be happy they will experience happiness if they are without physical body

如果没有色身，就会快乐

but what about noble persons what about those who has obtained enlightenment

但是对于圣者而言，对于觉悟的人呢？

what about those who have become Sotapanna, Sakadagami, Anāgāmi, and Arahant

对于，初果、二果、三果圣人还有阿罗汉而言

they may also practice meditation to get these jhanas

他们也可能通过禅修获得这些禅那

since they are noble persons since they are already enlightened persons

因为他们已经是圣人已经是觉悟的人

they may not have that notion that

他们可能没有这样的观念

if they are without physical body there would be no suffering for them

不会觉得没有色身就不会有苦

this is not explained in the book

佛经里对此并没有解释

so i don’t know the answer to this problem

我不知道这个问题的答案

i think that

我认为

when noble persons try to get these jhana

当圣者要获得这些禅那

they try to get this jhana not for the sake of this jhana only, they have something higher than this in mind

他们并非为了禅那而修禅那他们心里有更高的目标

and that is what is called the attainment of cessation

这就是灭尽定

now attainment of cessation means attainment of cessation of mental activity altogether

灭尽定意思是所有的心理活动都消失了

in pali it is called nirodha-samāpatti

巴利语是nirodha-samāpatti and it is said that

据说

nirodha-samāpatti can be attained only by anāgāmis or non-returners and arahants

灭尽定只有三果圣者和阿罗汉才能修得

and those anāgāmis and arahants who have attained all rupavacara and arupavacara jhanas

这些三果圣人和阿罗汉获得了所有的色界无色界禅那

so when they attain this cessation then all mental activities are temporarily suspended

当他们获得灭尽定，所有的心理活动都会暂时停止

so during the attainment of cessation they maybe like statues

所以在灭尽定时，他们可能就像是雕像

they have no mental activity only the body goes on

他们没有心理活动，只有生理活动

but it is said that when they are without mental activity

据说当他们没有心理活动时

they have less suffering

苦迫就更少

so it is a kind of enjoying the peacefulness that that the non-returners or arahants get into this kind of attainment

当三果圣者和阿罗汉进入灭尽定时，好像在享受安宁

and this kind of attainment can be entered into only by those who have attained all nine jhanas

进入灭尽定的人必然已经证得了九个禅那

all five rupavacara jhanas and four arupavacara jhanas

也就是色界的五禅和无色界的四禅

i think it is for that purpose that the noble persons especially the non-returners and arahants

我觉得就是为了获得灭尽定，这些圣者，特别是三果圣者和阿罗汉

try to get the four arupavacara jhanas

就想获得四个无色界禅那

now we have studied the different types of jhana consciousness

我们已经学了不同的禅那心

form jhana and formless jhana, or material jhana and immaterial jhana

色界禅那，无色界禅那

the form jhana consciousness are 15 the formless jhana consciousness are 12

色界禅那心15个，无色界禅那心12个

and when we add these together we get 27

将这些加起来，一共是27个

and these 27 are called sublime types of consciousness in pali they are called mahaggata

这27个被称为广大心

later you will see the chart, now

稍后，你们会看表格，现在

the rupavacara jhanas, first jhana accompanied by what, what feeling?

色界禅那，初禅，伴随什么感觉？

rupavacara first jhana accompanied by joy

色界初禅伴随的是喜悦

and second jhana? same

二禅呢，同样

third jhana? same

三禅呢？同样

fourth jhana? same

四禅呢？同样

fifth jhana, by indifference or neutral feeling

五禅呢？舍受，中性感觉

then what about formless-sphere consciousness?

无色界心呢？

these formless-sphere consciousness

这些无色界心

since they resemble the fifth jhana

因为它们类似于色界五禅

they are all accompanied by neutral feeling

所以都是舍受

there is no formless-sphere consciousness that is accompanied by joy

所以无色界心没有悦俱的

if you look at the chart now rupavacara cittas 15

现在看表，15个色界心

so they are above shown in three columns

上面有三列

and the first four are colored red and the last one blue

第一列前四个是红色，最后一个是蓝色

so the first four are accompanied by joy

前四个是悦俱

the last ones are accompanied by indifference and neutral feeling

所有的最后一个都是舍俱

but all the 12 arupavacara cittas

但是所有的无色界心

or all the 12 formless sphere cittas are accompanied by neutral feeling or upekkha

所有的12个无色界心都是舍俱

and rupavacara cittas and arupavacara cittas

色界心和无色界心

are collectively called mahaggata or sublime cittas

统称为广大心

they are jhana cittas and they are higher than the kāmavacaracittas or sense-sphere consciousness

他们是禅那心，比欲界心高级

now up till now we have studied how many types of consciousness?

到目前为止，我们学习了多少心？

12 akusala consciousness 18 ahetuka or rootless consciousness 12个不善心，18个无因心

24 kamavacarasobhana or beautiful consciousness and then 24个欲界美心

rupavacara consciousness and arupavacara consciousness altogether 81

色界心，无色界心，一共是81个

now these 81 types of consciousness are called mundane in pali they are called lokiya

这81个心，被称为世间心

lokiya cittas mundane consciousness they belong to this world

世间心，属于这个世界

so there are 81 types of consciousness that belong to the world,

所以，这81个心属于这个世界

that belong to the world means that belong to the five aggregates of clinging

属于这个世界意思是属于五取蕴

now there are two more categories of consciousness

还有两类心

and these types of consciousness are called lokuttara cittas

它们被称为出世间心

lokuttara means loka means the world the world means the five aggregates of clinging, uttara means transcending loka意思是世间，五取蕴，

uttara意思是超越

so that which transcends the world of five aggregates are called lokuttara

超越五蕴之世间的，就是出世间

so there are eight lokuttara cittas and we will study these now

有8个出世间心，我们现在学习它们

and after we study all the cittas we will go back to this chart with dots

学习了所有的心，我们会回到带点的图表

find out the different types of consciousness accompanied by joy indifference and so on

找出不同的心，悦俱的，舍俱的，等等

so now we come to the lokuttara cittas

现在我们看看出世间心

so lokuttara cittas are called supramundane consciousness

出世间心被称为远离俗世的心

and there are only two categories in the supramundane consciousness,

出世间心只有两类

wholesome and resultant and no functional consciousness in this group

善心和果报心，没有唯作心

and there are four wholesome supramundane consciousness and four resultant supramundane consciousness

有四个出世间善心，四个出世间果报心

again supramundane means those that go beyond the world that are out of the world so to say

出世间，意思是超越世间，或者说在俗世之外

and they are number one first path consciousness in pali it is called sotapatti magga of the stream entrance

第一个须陀洹道心

this consciousness can be attained only by the practice of vipassana meditation

这个心只能通过修观禅获得

suppose a person practices vipassana meditation

假设一个人修观禅

and he will go through different stages of vipassana knowledge actually 10 or 12

经过不同的观智，实际上是10或12个

so he go through these stages of vipassana knowledge one by one

他通过这些观智，一个个

and when his vipassana becomes matured

当他的观禅修的很成熟时

then a type of consciousness will arise in his mind

就会生起一种心

and that type of consciousness is the one that he has never experienced before in his life

这种心他之前从未体验过

and that consciousness takes nibbana as object

这种心将涅槃作为所缘

and at the same time it eradicates some mental defilements

同时它断尽了一些心中之漏

and that type of consciousness is called path consciousness or in pali magga consciousness

这种心被称为道心

when a person reaches this stage he is called a stream entrant or sotāpanna

当禅修者达到这个阶段，就被称为入流，或者须陀洹

the state of a sotāpanna is called sotāpatti

须陀洹的状态称为须陀洹果

that means stream entering or stream reaching

意思就是入流

and the person is called sotāpanna stream entrant

这样的人被称为须陀洹，或者入流者

now here stream means the stream of the noble eightfold path

这里的“流”指八圣道之流

the noble eightfold path means the group of eight mental factors beginning with right understanding

八圣道是指一组心所，第一个是正见

i hope you all are familiar with the eight factors of the path

希望你们都能熟悉八正道的内容

these eight factors of the path that arise simultaneously with the path consciousness are called stream here or current

八正道的道支同时与道心生起，在此称为“流”

these eight factors of path are called stream

这八个道支被称为“流”

because once a person has got into this stream he is sure to reach nibbana

因为入流者必定证得涅槃

if something gets into the stream of a river or in the current of a river.

如果一个东西进入河流

and the current will carry it surely until it reaches the ocean

河流必定会带它到大海

so once a thing is the current

所以入流者

then it is sure to reach the ocean

必定抵达大海

in the same way once a person reaches the stream here the noble eightfold path

同样，一个人进入八正道之流

he is sure to get out the round of birth and death or to get out of the samsara

必定脱离生死轮回

so such a person is called a sotapanna

这样的人被称为须陀洹

and at the first stage of enlightenment

在觉悟的第一阶段

he eradicates two mental defilements, one is the wrong view the other is doubt

他断除了两个烦恼：邪见、疑

so a person who has reached the first stage of enlightenment

所以达到觉悟第一阶段的人

who has attained the first path consciousness

获得第一个道心的人

eradicates doubt and wrong view from his mind

在心里断除了疑、邪见

so that they do not arise in his mind anymore

它们不再在他心里生起

doubt means doubt about the buddha, doubt about the enlightenment of the buddha,

疑意思是对佛、佛陀觉悟的怀疑

doubt about the teachings doubt about the sangha doubt about the practice

对佛法、僧团的怀疑对修行的怀疑

dependent origination and so on so these are called doubt.

对缘起的怀疑，等等，都是疑

so a person who has reached the first stage of enlightenment

达到觉悟第一个阶段的人

we have no doubt about the buddha and so on

不会对佛陀等起怀疑

and also he is said to eradicate the wrong view, wrong view that there is a self. there is a body

他也断除了邪见，也就是我见、身见

so he is able to discard or he is able to eradicate these two mental defliments when he reaches the first stage of enlightenment

当他达到觉悟的第一阶段他能够舍弃或断除这两个烦恼

people talk about enlightenment very freely

人们非常随性地谈论觉悟

but i wonder if they really know what enlightenment is

我想他们是否真知道什么是觉悟

[inaudible] to say enlightenment enlightenment

不断说觉悟觉悟

according to the teachings of abhidhamma

根据阿毗达摩的说法

enlightenment means the arising of this path consciousness in the mind of the meditator

觉悟指禅修者心中生起道心

and the eradication of some mental defilements

并且断除某些烦恼

so if a person has kind enlightenment he must have eradicated some or all of the mental defilements

如果一个人获得某种觉悟，必定断除某些或者全部烦恼

so if a person claims to have attained any one of these stages of enlightenment

如果一个人声称达到觉悟的某个阶段

then he must have eradicated some mental defilements

他必须断除了一些烦恼

and when a person reaches the first stage of englihtenment

抵达第一个觉悟阶段的人

it is said that he will never break the five precepts

据说就不会再犯五戒

he will keep his five precepts pure

受持五戒清净

so we can judge from his sila

我们可以通过他的戒行来判断

that whether he is a real sotapanna or not

他是不是真的初果圣人

if he is still capable of breaking any one of the five precepts

如果他还犯五戒

then we can conclude that he is not yet a sotapanna

我们可以得出结论：他并不是初果圣人

so it is mentioned in the books that a sotapanna keeps the five precepts intact

所以在经论里提到：须陀洹保持五戒具足

even at the risk of his life

甚至不惜生命

he would avoid break these rules

避免毁犯五戒

even if he is reborn he is a child he would not kill any living beings

即便他投生之后是个小孩也不会杀生

even if he is given two fishes, one alive one dead he will pick up the dead one not the alive one for eating

如果给他两条鱼，一条活的，一条死的他也只会拿死鱼去吃

so a person who has become a sotapanna

所以称为须陀洹的人

is said to keep his moral precepts pure

持戒清净

and he has eradicated the two mental defilements: doubt and wrong view

他断除了心中的两种烦恼：疑和邪见

now with regard to what are called fetters he eradicates the wrong view about rites and rituals or about the practices of some creatures

这些烦恼被称为“结”他断除了关于戒禁取的邪见

now during the time of the buddha there are people who believe if they behave like animals

在佛陀时代，有些人相信如果学习动物的行为

and they will get free from mental defilements

他们就会从烦恼中解脱出来

so they would go like a dog

所以他们就像狗一样行走

sleep like a dog eat like a dog and so on

像狗那样睡觉，吃东西等等

so there were many such people during the time of buddha

所以在佛陀时代，有很多这样的人

and some believe that if he behave like cattle

有些人相信，如果他们像牲口那样

if they behaved like an ox and so on they will get from from mental defilements

如果像牛那样，就会从烦恼中解脱

and they practice or they behave in that way

他们那样修行

eating like cattle or sleeping like cattle and so on

像牲口那样吃东西、生活

so these called in pali sīlabbata

这用巴利语叫做：戒禁取

Sīla means, you can call it habit sila意思是戒律，你可以称之为习惯

so the habit or the behavior of living style of some animals

就是一些动物的生活习惯

so if a person believes

如果一个人相信

that by behaving like a dog

像狗那样生活

he can attain enlightenment by behaving like an ox

他就可以获得觉悟，像牛那样生活

he can attain enlightenment then he has these kinds of wrong view

他就可以获得觉悟，这些都是他的邪见

a sotapanna has eradicated these kinds of wrong view

须陀洹断除了这些邪见

so a sotapanna will never take those practices

所以须陀洹就不会这样去修行

to be a way to gain enlightenment to be a way to get out of these samsara

不会将这些修行作为解脱的方法

so the abandoning of the belief and rites and rituals means

所以断除戒禁取见意思是

abandoning the notion that leads practices will lead to freedom from mental defilements and freedom from suffering

舍弃以上这些观点，即认为这些行为可以导致解脱

now what about just by practicing dana

如果认为通过布施

we can attain enlightenment, if we believe in this way what will it be?

就可以获得觉悟，如果这样认为，怎样？

say we believe just by practicing dana we can attain nibbana

我们相信，只要通过布施，就可以获得涅槃

just by practicing sila we can attain nibbana

只是通过持戒，就可以获得涅槃

it maybe that kind of wrong view

这可能也是那样的邪见

because by dana alone we can not attain nibbana

因为仅仅通过布施，是无法获得涅槃的

and by sila alone we can not alone attain nibbana

仅仅通过持戒，也是不能获得涅槃的

only by practice of vipassana meditation can we attain nibbana

只有通过观禅，才能获得涅槃

so if you think that dana alone can get you to nibbana

所以，如果你觉得仅靠布施可以让你获得涅槃

then you have this kind of wrong view

你就有这样的戒禁取见

although practice of dana is encouraged in the teachings of the buddha and practice of sila also

虽然布施和持戒都是被佛陀鼓励的

there are some practices that people think are the rites and rituals

还有一些人们认为是仪式

now when you do some meritorious deeds don’t you pour water?

当你做一些善事的时候你不难道不洒净吗？

and some people said this is also sīlabbata, so you don’t do it

有些人认为，这也是戒禁取见，不能做

but i don’t think so

但是我不这样认为

if you think that this is the real way to nibbana, this may be the wrong way for you

如果你觉得这样做可以导致涅槃这样对你可能就是邪见

but if you don’t think it’s a way to nibbana, but it just a symbolism

如果你不觉得这可以导致涅槃它不过是一种形式

that you follow when you do meritorious deeds, that’s ok

如果你做善事的时候，这样去做，就没问题

and then there are some people think that chanting parittas and so on are also sīlabbata

有些人觉得唱诵护卫经也是戒禁取

but i don’t think so, i chant everyday

但是我不这样认为，我每天都唱诵

i chant everyday for the protection and for my peace of mind

我每天唱诵，为了得到护卫并且为了我的心得到安宁

i don’t take it to be the way to nibbana

我并不将它作为到达涅槃的方法

so i think it is alright to do the chanting or to listen to the chanting

我觉得唱诵经文，听这些唱诵是没有任何问题的

ok a sotapanna

好，这是须陀洹

can or does eradicate this kind of wrong view

他断除了这些邪见

now after becoming a sotapanna he may be satisfied with just that attainment and he may not practice any more

成为须陀洹后，他可能满足于现状，不再修行

if he does not practice any more and remain a sotapanna and then

如果他不再修行，保持须陀洹

he will be reborn in this samsara for how many lives?

他会投生到轮回几次？

at the maximum of seven lives so

最多投生七次

in the seventh life he will surely become an arahant

在第七世他必定成为阿罗汉

so he has only seven more lives to go that means if he does not practice more

所以他最多只有七世意思是，如果他不再修行

if he stops with the attainment of stream entry

如果他止于入流果位

but after becoming a stream entry he practices meditation again, and he reaches the second stage

如果他成为入流之后，继续修行他就可以达到第二个阶段

so in order to reach the second stage he has to practice vipassana meditation again

要达到第二个阶段，他要继续修观禅

and he will go through the different stages of vipassana knowledge

他会经过不同的观智

and when his vipassana becomes mature then a second path consciousness will arise in his mind

当他的内观成熟，就会生起第二种心

so when that second path consciousness arises in his mind, he is said to have reached the second stage of enlightenment

当生起第二种心时他就达到了觉悟的第二阶段

and he is called a once-returner

被称为一来果

that means he will come back to this human life only once

意思是他只来人间一次

and that means if he does not practice more and reaches the third stage or fourth stage

即，如果他不再修行，不再修三果，或者四果

so if he remains as a once-returner, then he will be reborn in the world of devas once time

如果他保持一来果，他会投生为天人一次

and then he will come back to this human world

然后再来人间

that means he will be reborn again in this human world

意思是他会投生到人间

and then he will attain arahantship in that life

在此世成就阿罗汉果

so once-returner he goes to by way of rebirth

所以，一来果表示投生一次

he goes to another life or another world and then comes back here and he reaches arahantship in that life

投生到其他世界，再回来一次然后就成为阿罗汉

once-returner does not eradicate mental defilements

一来果不会断除烦恼

but he attenuate it he makes weaker the remaining mental defilements

但是他会减弱剩下的烦恼

now there are mental defilements that can lead one to rebirth in four states of misery

有些烦恼会让人投生到四恶趣

rebirth in hell, rebirth in animal kingdom and so on.

投生到地狱，投生到畜生道，等等

and there are other mental defilements

还有其他烦恼

that do not lead to rebirth in these woeful states

不会导致投生到这些恶趣

but that give results during lifetime

但是会在现世产生果报

unhappy, or displeasurable results during lifetime.

不开心的，不愉悦的现世果报

now a sotapanna the first person

初果须陀洹圣人

a sotapanna eradicates doubt and wrong view but what about other defilements?

须陀洹断除了疑、邪见那么其他烦恼呢？

he eradicates the other mental defilements that can lead him to rebirth and four states of misery

他断除了能让他投生到四恶趣的烦恼

although he does not eradicates the other mental defilements all together.

虽然他没有把其他所有烦恼都断除

he eradicates the potential of these the mental defilements that can lead to rebirth in four woeful states

他断除了这些可能导致他有投生到四恶趣可能性的烦恼

now a once-returner can further weaken these mental defilements

一来果可以进一步减弱这些烦恼

now for example, a once-returner still has dosa

例如一来果圣人仍然有嗔

but his dosa may be very mild not like our dosa

但是他的嗔，很淡，不像我们的嗔

our dosa may lead us to the rebirth in four woeful states

我们的嗔可能会导致我们投生到四恶趣

but the dosa of the once-returner or even the dosa of the stream entrant will not lead him to rebirth in four woeful states.

但是一来果，甚至是入流果的嗔心都不至于让他们投生到四恶趣

there are not strong enough to lead them to rebirth in four woeful states

这些嗔的强度不足以让他们投生到四恶趣

although once-returner does not eradicate any more mental defilements

虽然一来果没有断除更多的烦恼

he makes the remaining mental defilements weaker

但是他将这些烦恼减弱了

and he has only two more rebirths

而且他只会投生两次

once-returner means he goes to another life, another rebirth and then comes back to this rebirth

一来果，他投生到其他地方然后再回来

so actually he has two more rebirths

实际上是两次投生

and if he practices again

如果他继续修行

then he will reach the third state of enlightenment

就会达到觉悟的第三阶段

or the third path consciousness will arise in him

或者说生起第三个道心

and that third path consciousness when it arises takes nibbana as object

这第三个道心以涅槃为所缘

and eradicates some more mental defilements

断除更多的烦恼

now at the third stage

在第三个阶段

he is called a non-returner, so a non-returner eradicates sensual desire

他被称为不来果，不来果圣人断除了欲贪

and ill will or anger all together

也断除了嗔恚

he has no more desire for sense objects

他没有任何感官欲望

he has no more desire to enjoy the human pleasures or or heavenly pleasures

没有享受人天之法的欲望

and also he has no anger, so he will never get angry

他也没有嗔恚，永不生气

and since fear is included in anger he would not fear anything

因为恐惧也包括在嗔里所以他不惧怕任何东西

and he is called non-returner because he will not come back by way of rebirth to this world

他被称为不来果，因为他不会再投生到这个世界

suppose a person reaches a third stage of enlightenment

如果一个人达到觉悟的第三阶段

and when he dies he will not be reborn again in this world

当他死亡后，他就不再投生到这个世界

but he will be reborn in the world of brahmas

但是他会投生到梵天

the world of brahmas called pure abodes, that means the abode of pure beings

梵天被称为净土，因为那里都是纯洁的众生

so a non-returner eradicates some more mental defilements

所以不来果断除了更多的烦恼

now what are these? sensual desire, ill will and anger.

什么烦恼：欲贪和嗔恚

now although he has eradicated sensual desire, he still has some desires left

虽然他断除了欲贪，他还剩下一些欲望

desire for rebirth in the brahma worlds he has not eradicated that desire

他没有断除投生到梵天的欲望

that is why after death he is reborn in the world of brahmas

所以他死后，投生到梵天

and if he re-practices again

如果他继续修行

and when his vipassna becomes mature then

当他的内观成熟了

he will gain the fourth stage of enlightenment or the fourth path consciousness will remain in his mind

他就获得觉悟的第四个阶段或者说生起第四个道心

and at that time he is called an arahant

他就被称为阿罗汉

now arahant means a person who is worthy to accept offerings

阿罗汉意思是应供

or an arahant is a person who has eradicated all mental defilements

或者断除了所有烦恼的人

so when a person becomes an arahant he eradicates all the remaining mental defilements

当一个人成为阿罗汉就断除了所有剩下的烦恼

so no mental defilements remain uneradicated

没有任何烦恼没有断除

an arahant is totally free from mental defilements

阿罗汉从所有烦恼中解脱

so an arahant is incapable of being attached to anything

所以阿罗汉不可能再贪执于任何东西

incapable of desire for anything, incapable of getting angry

不可能有任何欲望，不可能生气

incapable of jealousy, envy and so on

不可能再嫉妒等等

so the mind of an arahant is totally pure from mental defilements

所以阿罗汉的心从烦恼中解脱，清净无碍

and these mental defilements will not arise in his mind anymore

这些烦恼不再在他们心里生起

now buddhas also eradicates mental defilements

佛陀也断除了烦恼

buddhas are also persons who have eradicated all mental defilements

佛陀也断除了所有烦恼

what is the difference between eradication of mental defilements of arahants and the buddha

在断除烦恼上，佛陀和阿罗汉有什么区别

there is difference, it is said that when arahants eradicate mental defilements

是有区别的，对吧？所以据说当阿罗汉断除烦恼之后

they are not able to eradicate what is called habit in pali it is called vāsanā他们还不能断除习气

so that habit it is not real mental defilements

习气不是真正的烦恼

but some effects of mental defilements

只是烦恼的某些作用

so such habits sometimes they may be bad habits

所以这些习气，有时候可能是不好的习气

the arahants are not able to eradicate, only buddhas are able to do that

阿罗汉不能断除，只有佛陀才能断除

so when a person becomes a buddha, he is able to eradicate mental defilements

所以成佛后，能断除烦恼

and also the habits and all that are all that are connected to mental defilements

也能断除习气

but an arhant although he eradicates all mental defilements

但是阿罗汉，虽能断除所有烦恼

he is unable to eradicate that habit, habitual behavior or something like that.

但是不能断除习气之类的

so that is the difference of eradication of mental defilements between arhants and the buddhas

这就是在断除烦恼上阿罗汉和佛陀的不同

but both are totally free from mental defilements

但是两者皆从烦恼中解脱出来

so these are the four types of path consciousness

这就是四种道心

and these path consciousness arise at the moment of enlightenment

这些道心在觉悟的时候生起

so enlightenment means the arising of any one of these four path consciousness and then eradication of mental defilements

所以觉悟就是指生起这四种道心，并且断除烦恼

ok, we have a break

好，现在休息

disk01track08

so corresponding to the four wholesome supramundane consciousness

对应于四个出世间善心

there are four resultant supramundane consciousness

有四个出世间果报心

they’re called fruit consciousness or fruition consciousness

它们被称为果报心

in actual occurrence

在实际情况下

fruit consciousness immediately follows the path consciousness

果心是立刻出现在道心之后

so there is no time interval between the path consciousness and its corresponding fruit consciousness

在道心和它相应的果心之间没有时间间隔

immediately

是立刻发生的

after the cessation of the first path consciousness

当第一个道心灭去时

the first fruit consciousness arises

第一个果心生起

and immediately after the second path consciousness has ceased

当第二个道心灭去，随即

then the second fruit consciousness arises and so on

生起第二个果心，等等

and the names are the same as the path consciousness and so

它们的名字，跟道心一样，所以

stream entrant once-returner non-returner and arahant

入流、一来、不来、阿罗汉

the function of the wholesome supramundane consciousness is

出世间善心的作用是

to eradicate the mental defilement

断除心中的烦恼

the function of the resultant supramundane consciousness is to further tranquilize the mental defilements

出世间果报心的作用是进一步镇服烦恼

wholesome supramundane consciousness is like putting out the fire

出世间善心的作用就像是灭火

and the resultant supramundane consciousness is like pouring water onto the already extinguished fire

出世间果报心的作用是在已经熄灭的火上浇水

so that it can not burn again

使之不能复燃

so there are only wholesome supramundane consciousness

所以只有出世间善心

and resultant supramundane consciousness

和出世间果报心

now on the first day i gave you the example of akaliko, the attribute of the dhamma

在第一天，我给你们举例akaliko

法的一个特性

that if you do not understand abhidhamma you do not understand the significance of the word akalika

说明如果你不了解阿毗达摩，就不理解akalika的意义

so akalika means no time akalika意思是：没有时间

no time in giving results

产生果报不需时间间隔

that means it does not wait for five days seven days or whatever

就是说不需要等待五天或七天等等

but it gives results immediately

它立刻产生结果

immediately means immediately after it ceases

立刻意思是当它消失后，立刻

so here is the example of that

这就是例子

first path consciousness is the wholesome or result-producing consciousness

第一个道心是善心是产生果报的心

and the first fruit consciousness is the result consciousness

第一个果心，就是它的结果

so the results follow the result-producing immediately without any intervention of time between them

所以果心紧随道心之后，没有时间间隔

that is why when we say dhamma is akalika

所以说：法没有时间性

dhamma has no delay in giving results

法立刻产生结果

we mean the four path consciousness, all the four path

我们这里指四个道心

now there are ten dhammas

法有十种

ten units of dhammas

法有四个构件

four path four fruit

四个道，四个果

nibbana and the scriptures

涅槃、经教

so when we say dhamma

所以当我们提到法的时候

for example we say dhammam saranam gacchami

例如我们说：皈依法

then we take refuge in ten kinds of dhamma

我们就是皈依这十种法

four paths four fruits nibbana and scriptures

四道四果，涅槃和经教

but when we say dhamma is akaliko

当我们说：法是没有时间性的

we mean only the paths

这里的法只是指道心

not fruits not nibbana not scriptures

不是指果心、涅槃也不是指经教

so when you recite the formula svakkhato bhagavata dhammo and so on

当你念诵：法乃世尊所善说诸如此类的课诵

and when you say svakkhato it means all ten kinds of dhamma included

这里的法，就包括所有十种法

svakkhato bhagavata dhammo sanditthiko that means

法乃世尊所善说，自见……意思是

nine supramundane dhamma without the scriptures

九种出世间法，不包括经教

that means four paths four fruits and nibbana

就是四道四果、涅槃

but when we say dhamma is akaliko you mean only the paths and not the fruits and not nibbana

当你说：法没有时间性只是指道心，不是果心，也不是涅槃

and here in the supramundane types of consciousness

在这里出世间心，

there are no functional consciousness

没有唯作心

only wholesome and resultant

只有善心和果报心

but in the sense-sphere consciousness

但是在欲界心

in the form-sphere consciousness and formless-sphere consciousness

色界、无色界心里

we have three categories

我们有三种心

wholesome resultant and functional

善心、果心、唯作心

but here there is no functional supramundane consciousness

但是在出世间心里，没有唯作心

the reason is given below the resultant consciousness

理由在果报心下面有介绍

so there is no functional consciousness in supramundane consciousness

在出世间心里，没有唯作心

because path consciousness occurs only once

因为道心只生起一次

path consciousness occurs only once for a given person

道心在一个人心里只生起一次

if arises in his mental continuum only once

在他的心相续里只生起一次

it never repeats itself, it never arise in his mind again

它不会再生起，没有第二次

so because path consciousness occurs only once

因为道心只生起一次

there is no functional consciousness in supramundane consciousness

所以在出世间心里，没有唯作心

in the sense-sphere form-sphere and formless-sphere consciousness

在欲界、色界、无色界心里

you may have noticed that

你们可能注意到

the functional consciousness is actually just a repetition of the wholesome consciousness

唯作心仅仅是善心的重复

the same wholesome consciousness when it arises again in the mind of an arahant

当善心重复在阿罗汉心里生起

it is called functional consciousness

它就被称为唯作心

but here path consciousness does not arise again it arises only once

这里道心不再生起，仅仅一次

that is why there is no functional consciousness in supramundane consciousness

所以出世间心里没有唯作心

if it were to occur more than once

如果它出现多次

if the path consciousness were to arise more than once

如果道心生起不止一次

it would be possible to say that there is functional consciousness in supramundane consciousness

在出世间心里就有可能出现唯作心

because if it arises again it arises in the mind of an arahant

因为如果它再生起，出现在阿罗汉心里

it might be called functional consciousness but it does not arise

就可能被称为唯作心但是它没有生起

but path consciousness does not occur again in those who have reached any of the four stages of enlightenment

但是道心在觉悟四个阶段的修行者心里不会重复生起

because just as a lightening can destroy a tree by hitting it only once

因为闪电一次就可以将大树劈倒

so path consciousness can accomplish its function

所以道心就完成了它的功能

which is the total eradication of mental defilements just by occurring once

一次就可以将烦恼全部断除

so that there would be nothing for it to accomplish

所以它不能再做任何事情

even if it will to occur again

即使再生起一次

now path consciousness has the power to eradicate mental defilements just by arising once

道心只需要生起一次就能将烦恼断除

even if it arises again it has no function to do

即使它再生起，也没有作用可以发挥

so that is why it does not arise again

所以道心不能重复生起

it compares to a lightening destroying a tree

以闪电劈树为例

so when a tree is struck by lightening it will never live again it is totally destroyed

当一棵树被闪电击中就不会再存活，完全被摧毁了

so in the same way path consciousness when it arises like lightening it eradicates mental defilements all together

同样，道心像闪电一样生起断除所有的烦恼

so even if it were to arise again

所以即便再生起

it will have no function to do

也没有什么用

that is why it does not arise again

所以这就是道心不会重复的原因

then for living happily in this life by letting it occur again and again

为了在此世幸福生活不断幸福

there is a fruit attainment in the form of successive moments of fruit consciousness to undertake this job

就让果心完成这个任务

now after you gain jhana

当你获得禅那之后

you can enjoy the jhana by entering into it

你可以进入禅那，享受它

when you are in jhana for a long time you are relatively free from suffering

当你长久在禅那之中你相对地，就从烦恼中解脱出来

so here also why can not a person who has gain enlightenment get into that path consciousness again

所以这也是觉悟的人不能再进入道心的原因

so as to experience or enjoy the peacefulness of path consciousness

不能再经历或享受道心的静美

it is because there is fruit consciousness

就是因为有果心

to take that undertaking to do that job

来完成这个任务

so that means after becoming enlightened persons

意思是觉悟之后

when they want to enjoy the peacefulness of enlightenment

如果他想享受觉悟之安详

then they will enter into what is called phalasamāpatti fruit consciousness again and again

他就可以一次次进入果定，或称为果心

so instead of path consciousness arise again

所以道心不会再生起

fruit consciousness arises again

果心会重复生起

and that fruit consciousness can arise for many times

果心可以生起很多次

at the first arising, fruit consciousness will arise for two times or three times only

在初次生起时，果心只生起两次或三次

but when a person who has gain enlightenment

但是当一个人获得觉悟

enters into that phalasamāpatti or attainment of fruit consciousness again

再次进入果定

there the fruit consciousness can arise for billions of times

果心可以重复几十亿次

as long as he wishes

愿意生多少次都可以

one hour two hour or one day two days and so on

一个小时、一天或两天等等

so for enjoying the peacefulness of enlightenment

享受觉悟的安详

there is fruit consciousness

因为有果心

that is why path consciousness does not arise in a person

所以道心不会再生起

since path consciousness arise only once, there is no functional consciousness in the supramundane consciousness

因为道心只生起一次，所以在出世间心里没有唯作心

so there are only 8 types of supramundane consciousness

所以只有八种出世间心

four path consciousnesses and four fruition consciousnesses

四种道心四种果心

i feel more comfortable using pali words than the english

较之英语，我比较喜欢用巴利语

saying consciousnesses consciousnesses

心，心

consciousness is an uncountable word it has no plural

心这个词在英语里是不可数，没有复数形式

so if you write consciousnesses and you spell check it and then it will say you are wrong

如果你写了一个复数在电脑上作拼写检查，就会说你写错了

but when i say consciousnesses i mean consciousness is one unit

但是当我用复数的时候，是把心作为可数名词

so i think we can use consciousnesses also

我想我也可以用它的复数形式

the same with knowledge sometimes we use knowledges

同样“知识”也是这样的，有时候也用复数形式

ok so

好

the supramundane consciousness consists of only two categories wholesome and resultant

出世间心只包括善心和果报心

now what feeling do they arise with

伴随这些心的是什么感受

no color there?

没有颜色？

i put both colors

我涂了两种颜色

so they can be accompanied by joy or accompanied by indifference

可以是悦受，也可以是舍受

so when we count all 89 or later 121 types of consciousness especially 89 types of consciousness

当我们数这89或121种心，特别是89种心

we can say that all 8 types of the supramundane consciousness are accompanied by joy or accompanied by indifference

所有这些出世间心都是悦受、舍受

the parentheses are meant to be not parentheses actually

那些括号并不是真正的括号

i do not know how to put color half red half blue

我不知道怎么涂一半红色一半蓝色

so i use the parentheses

所以我就使用括号表示

the left parentheses should be red and right should be blue

左边的括号应该是红色，右边的蓝色

they can be either accompanied by joy or indifference

它们可以是悦俱，或者舍俱

that will become clear when we study farther how the 8 supramundane of consciousness become 40 types of consciousness

当我们学习8个出世间心怎么成为40个时，就清楚了

but before we go there i would like you to look at the sheet

在此之前，先看资料

with the name two kinds of jhanas

题目是：两种禅那

now so far

到目前为止

we have studied the jhana consciousnesses

我们学习了禅那心

and we use the word jhana in its technical sense with just one meaning that is rupavacara jhana and arupavacara jhana or form jhana and formless jhana

我们将禅那这个词专用于色界禅那、无色界禅那

but the commentaries sometimes they want to give us more information

但是注释书有时候想给我们更多的信息

and that makes us confused

让我们感到困惑

so the use of jhana can be confusing

禅那这个词的用法可能造成困惑

because commentaries said that there are two kinds of jhanas

因为注释书说有两个类型的禅那

that which examines closely the object that is one kind of jhana

一个是密切地观照所缘，这是一种

it is in pali it is called ārammaṇupanijjhāna. it’s a long name

巴利语是个很长的词

and then there is another jhana which examines closely the characteristics

还有一个是“观照相”的禅那

that means the nature dukkha and another nature of things

即：苦相等等

so there are two kinds of jhanas

所以有两种禅那

one that examines the objects closely

一个是密切地观照所缘

that mean that dwell on the object firmly and closely

意思是牢固密切地专注于所缘

and there is another kind of jhana that examines the characteristics

另外一个禅那是观照特相

the impermanence suffering and no-soul nature the characteristics closely

无常相、苦相、无我相密切地观照

so there are two kinds of jhanas

所以有这两种禅那

but the 8 attainments, that means four rupavacara jhanas arupavacara are called ārammaṇupanijjhānas

这八种禅那，即色界4种，无色界4种，称为所缘禅那

because they examine closely the object of earth kasina and so on

因为它们密切地观照所缘，如地遍等等

this is the usual jhana we understand

这是我们通常所理解的禅那

so when we say we almost always mean rupavacara or arupavacara jhana

所以当我们说禅那时，我们通常指：色界或无色界禅那

and they are called jhana because they examine closely the object of, earth kasina water kasina and so on

之所以称为禅那，是因为它们密切地观照地遍、水遍等等

but what is confusing is

但是让人困惑的是

the statement that vipassana, magga and phala are also called jhana

有人说内观、道、果也被称为禅那

they are called lakkhaṇupanijjhāna

它们被叫做：观相禅那

lakkhaṇa means characteristics, upanijjhāna means examining closely lakkhaṇa指特相，

upanijjhana意思是密切观照

so vipassana is called lakkhaṇupanijjhāna

所以内观被称为观相禅那

or in short vipassana is also called jhana

或者将内观简称为禅那

magga is also called jhana phala is also called jhana

道也被称为禅那，果也被称为禅那

so in this extension of meaning everything can be jhana

所以从广义上来说，它们都被称为禅那

the usual 8, 4 rupavacara, 4 means actually 5

通常四个色界，实际上是五个

4, or 5 rupavacara jhanas, and 4 arupavacara jhanas are jhanas

四个或五个色界禅那，四个无色界禅那，都是禅那

and also vipassana magga and phala can be called jhana

还有内观、道、果可以被称为禅那

now vipassana is called jhana because it examines closely the characteristics of impermanence and so on

内观被称为禅那，因为它密切地观照无常相等等

and magga is called jhana because the work done by vipassana comes to be accomplished through magga

道心被称为禅那，因为内观的成果通过道心得以完成

so when one reaches the magga closely examining the characteristics

当一个人获得道心，密切地观照诸相

it’s accomplished or it comes to an end

这就是成就，就是终结

so magga is also called jhana

所以道心也被称为禅那

and phala is also called jhana because it examines closely the truth of cessation that means nibbana

果心也被称为禅那因为它密切地观照寂灭的真理(涅槃) it takes nibbana as object and so it examines closely the truth of nibbana or cessation

它将涅槃作为所缘，它密切地观照涅槃或寂灭

so phala can also be called jhana

所以果心也被称为禅那

so according to this commentary

所以根据注释书的这个说法

there are many kinds of jhanas

有很多种禅那

the usual jhanas we understand, and also vipassana magga and phala jhanas

通常意义上的禅那还有内观、道、果

now some people

所以有些人

wanted to know whether there is jhana in vipassana

想知道内观里有没有禅那

to answer this question first we must ask again: what you mean by jhana?

想回答这个问题，你必须问他：你这里的禅那是什么意思？

if you mean just examining closely as jhana

如果禅那的意思是密切地观照

then vipassana is also jhana

那么内观也是禅那

magga is also jhana, phala is also jhana

道、果都是禅那

but if you mean jhana as a technical term for rupavacara jhana and arupavacara jhana

如果你将禅那专用于色界禅那、无色界禅那

then there is no jhana in vipassana

内观里就没有禅那

because

因为

the jhana as a technical term for rupavacara and arupavacara jhana

禅那专指色界和无色界中的禅那

takes the object like kasina object as object

将遍禅中的目标作为所缘

but vipassana takes the five aggregates of clinging or nama and rupa as object

但是内观是将五取蕴和名色作为所缘

and magga and phala take nibbana as object, so they’re different

道、果也将涅槃作为所缘所以它们是不同的

now

现在

in the abhidhamma itself in the commentaries

根据阿毗达摩，或者注释书

the supramundane cittas are described as jhanas also

出世间心也被称为禅那

that means they’re not real jhanas as the rupavacara and arupavacara consciousness

意思是它们不是像色界心和无色界心那样的禅那

but they resemble the rupavacara jhana and arupavacara jhana in having the same number of jhana factors

只是在禅支数量上类似于色界和无色界禅那

now you have not studied the second chapter of this book

你们还没有学习第二章

so you do not know the mental factors that arise together with a sudden given citta

所以突然提到一个心的时候你们还不知道伴随这个心的心所

now when magga consciousness, when the path consciousness arises

当道心生起时

it is said that 36 mental factors also arise

据说36个心所也会生起

among the 36

这36个心所之中

there is vitakka vicara piti and sukha as vedana and also ekaggata

有寻伺喜乐一境性

so that path consciousness

所以道心

resembles the first jhana

类似于初禅

because it has five jhana factors arising with it

因为有五个禅支伴随它生起

so in this way the path consciousness, the first path consciousness can be divided into five jhana consciousness

这样第一个道心可以分成五个禅心

not real jhanas but resembling the jhana consciousness

不是真正的禅那，只是说类似禅心

so first path consciousness is divided into

所以第一个道心分成

first jhana first path consciousness, second jhana first path consciousness, third jhana first path consciousness,

初禅、二禅、三禅之第一道心

fourth jhana first path consciousness and fifth jhana first path consciousness

四禅、五禅之第一道心

so in this way first path consciousness can be expaned into five types of consciousness

这样第一道心可以扩展为五种心

first jhana, second jhana, third jhana, fourth jhana and fifth jhana

初禅、二禅、三禅、四禅、五禅

the second path consciousness again can be divided into five

第二道心也可以分为五个

third path consciousness five, fourth path consciousness five

第三道心五个，第四道心五个

and so, when expanded

这样扩展之后

there are twenty wholesome supramundane consciousness or there are twenty path consciousness

就有20个出世间善心即20个道心

and the resultant consciousnesses are the same

果报心也是同样的

so there is first jhana first fruit consciousness

初禅第一果心

second jhana first fruit consciousness and so on

二禅第一果心等等

fifth jhana first fruit consciousness and so on

五禅第一果心等等

so there are twenty fruit consciousnesses

所以有20个果心

and when we call them jhanas

当我们称之为禅那时

we do not mean that they are real jhanas like rupavacara jhana and arupavacara jhanas

我们不是说它们像色界、无色界禅那那样

but there are like the rupavacara and arupavacara consciousness

它们之所以像色界无色界心

because they have the same number of jhana factors as those jhanas have

因为它们的禅支数量是相同的

so in this way we get 40 supramundane types of consciousness

这样我们就得到了40个出世间心

20 wholesome or 20 magga consciousnesses and 20 fruit consciousnesses 20个善心或者道心，

20个果心

the difference between the jhanas, rupavacara jhanas and arupavacara jhanas

这些禅那：色界、无色界禅那

and the supramundane jhanas is given in manual

出世间禅那的区别在概要精解里都有介绍

so it says whereas the mundane jhanas take as their objects some concepts, such as sign of kasina

书里说，世间禅那的所缘是概念例如遍禅的禅相

the supramundane jhanas take as their object nibbana

而出世间禅那的所缘是涅槃

mundane jhanas and supramundane jhanas

世间禅那和出世间禅那

mundane jhanas take kasina objects or other concepts as objects

世间禅那将遍禅目标或其他概念作为所缘

because when you practice meditation to reach jhanas

因为当你禅修获得禅那

you take the kasina objects or some other objects as objects

你将遍禅目标或者其他目标作为所缘

but supramundane jhanas: magga and phala

但是出世间禅那：道、果

supramundane jhanas take nibbana as the object

出世间禅那将涅槃作为所缘

so as to the objects they are different

所以从所缘上看，它们不同

the mundane jhanas take most concepts as objects

世间禅那大多将概念作为所缘

and supramundane jhanas take nibbana as objects

出世间禅那将涅槃作为所缘

and second whereas the mundane jhanas merely suppress the defilements

第二：世间禅那只是暂时镇服烦恼

while leaving their underlying seeds intact

所以诸烦恼还是潜伏性地存在

the supramundane jhanas of the path eradicate defilements

而出世间禅那断尽烦恼

so that they can never arise again

使烦恼不再生起

now mundane jhanas can suppress the mental defilements

世间禅那可以镇服烦恼

suppress means they can not destroy them altogether

镇服意思是它们不能彻底消除烦恼

so these mental defilements that are suppressed by the mundane jhanas

所以这些被世间禅那镇服的烦恼

may come back

可能会卷土重来

but the supramundane jhanas especially of the paths eradicate mental defilements

但是出世间禅那，特别是道心，断尽烦恼

so they can never arise again

那些烦恼就不会重生

so the eradication is absolute

所以这种断除是彻底的

and third while the mundane jhanas lead to rebirth in the fine-material world

第三：世间禅那会导致投生到色界天

and thus sustain existence in the round of rebirth.

因此延长了生死轮回

now mundane jhanas can lead you to rebirth in the brahma world

世间禅那可以导致投生到梵天

that means it sustains the existence in the round of rebirth

意思是延长了生死轮回

but the jhanas of the path cut off the fetters binding one to the circle and thus

但是出世间禅的道则斩断把人紧缚于轮回之诸结

issue in liberation from the round of birth and death

因而导向解脱生死轮回

that means supramundane jhanas can take you out of the round of birth and death or out of the samsara

意思是出世间禅那可以让你脱离生死轮回

so mundane jhanas lead to rebirth

所以说世间禅那导致轮回

supramundane jhanas lead to no rebirth

出世间禅那导致脱离轮回

and finally whereas the role of wisdom in the mundane jhanas is subordinate to that of concentration

最后，在世间禅里，慧次要于定

in the mundane jhanas concentration is more important than knowledge or understanding

对于世间禅那，定比慧更加重要

because only when you have strong concentration can you get jhana

因为只有你获得强大的定力你才能获得禅那

but in the supramundane jhanas wisdom and concentration are well balanced

但是在出世间禅那里，慧与定很好地得到了平衡

so at the moment of enlightenment at the moment of the realization of truth

所以在觉悟那一刻

both wisdom and concentration must be balanced

慧和定需要得到平衡

so any one of them must not in excess of another

任何一个都不能超过另外一个

so in the supramundane jhanas wisdom and concentration are balanced

所以，在出世间禅那里，慧和定达到平衡

concentration fixing the mind on the unconditioned element or on nibbana

定把心专注于无为界，即涅槃

and wisdom fathoming the deep significance of the four noble truths

而慧则知见四圣谛之奥义

now concentration keeps the mind on nibbana finally

最终，定让心专注于涅槃

and wisdom or understanding goes deep into the significance of four noble truths

而慧则知见四圣谛之奥义

so this is the difference between mundane jhanas and supramundane jhanas

所以，这就是世间禅那和出世间禅那的区别

it’s given in the comprehensive manual of abhidhamma on page 73

在《阿毗达摩概要精解》第73页有解释

so now we have 40 supramundane types of consciousness

我们知道了40种出世间心

now we have 81 mundane consciousness 81种世间心

81 plus 8 supramundane consciousness 81加8种出世间心

we have 89 types of consciousness

一共是89种心

but if we expand the 8 supramundane consciousness consciousness into 40

如果将8种出世间心扩充为40种

we get 121 types of consciousness

就获得了121种心

so the chart shows 121 types of consciousness

所以表格显示了121种心

if you want to see 89 types of consciousness

如果你想看89种心

then we will take the five path consciousnesses as one path consciousness

就要将五个道心看成一个

and five fruit consciousnesses as one fruit consciousness

五个果心看成一个

so in that case, the first column is sotapatti magga the first magga

这样，第一列须陀洹道心，第一个道心

and next second magga, next third magga, and next fourth magga

第二个道心，第三个道心，第四个道心

and then the second group

然后是第二组

the first column is sotapatti phala fruit consciousness

第一列是须陀洹果心

and second sakadagami third anagami and fourth arahatta phala consciousness

第二组是斯陀含，第三阿那含第四是阿罗汉果心

so when we take the five as one

当我们将五个看成一个

we get 89 types of consciousness

就是89种心

and when we take them as 20 i mean 40

如果将它们扩展成40个

we get 121 types of consciousness

就有121种心

so these 121 types of consciousness are taught in the first book of abhidhamma

所以这121种心是在第一部论书里得到讲解

called Dhammasangaṇī即《法聚论》

it is important to remember all these types of consciousness

记住所有这些心很重要

89 and 121 89种和121种

because when you come to the second chapter and so on

因为当你学第二章或之后的章节

they will be referred to again and again

这些心会被反复提到

so if you do not remember you will lost interest in the book

如果你不记得这些心，就会对这本书丧失兴趣

so please try to remember the 89 types of consciousness

所以尽量记住这89种心

with the help of the chart or the card given to you

借助给你们的表格和卡片

so let us do some exercises

现在做一些练习

now the first column

第一列

the first column is, what?

第一列，什么心？

akusala citta

不善心

unwholesome consciousness

不善心

and how many of them there?

有多少个？

12, and the first are? 12个，第一类是？

rooted in attachment

以贪为根

and then the two green ones are rooted in ill will and the last two in delusion

然后两个绿色嗔根心，最后两个痴根心

and

然后

among these 12 how many are accompanied by joy?

这12这种，悦俱心多少个？

4 how many by indifference? 6

舍俱心多少个？6个

how many by displeasure? 2

忧俱心多少？2个

very good

很好

so go to next

下一个

now the first dot, what is that?

第一个点，是什么？

eye consciousness, right?

眼识，对吧？

so, eye consciousness and then

眼识，然后

you go down, second dot

往下，第二个点

ear consciousness

耳识

third dot, nose consciousness

第三个点，鼻识

fourth dot, tongue consciousness

第四个点，舌识

and then green cross

然后绿色十字

body consciousness

身识

and then the below, receiving consciousness

然后下面，领受心

and the last one investigating consciousness

最后一个？推度心

so they are the results of what?

这些是什么心的果报？

wholesome or unwholesome?

善心还是不善心？

unwholesome, they are the results of unwholesome consciousness or unwholesome kamma

不善心，这些是不善心的果报

and when do these types of consciousness arise?

这些心什么时候生起？

when you experience some desirable or undesirable objects?

当你体验到一些愉悦的还是不愉悦的所缘？

undesirable objects

不愉悦的所缘

so when you see something ugly and so on

当你看到一些丑陋的事物等等

now let us go to the second column

现在看第二列

the first one, again eye consciousness, ear consciousness, nose tongue

首先，也是眼识，耳识，鼻识

and then red cross, body consciousness

然后是红色十字，身识

and then the blue one, receiving

然后是蓝色，领受心

and the red one, investigating

红色，推度心

and blue one, investigating, so there are two investigating consciousnesses

蓝色，推度心，有两个推度心

and these columns is the result of what?

这些列是什么的果报？

wholesome kamma

善业

so when you experience something pleasant, when you see something beautiful and so on

所以当你体验到愉悦，看到美丽的东西等

the consciousness belongs to this group arise in arises in the mind

生起的心就属于此组

and then the last column

最后一列

the last column are called functional, functional consciousness

最后一列被称为唯作心

so the one, the first is what?

第一个是什么？

five-sense-door-adverting

五门转向心

that means at that moment the mind turns to the object presented to it

意思是此时心转向于呈现给它的所缘

and the second one is mind-door-adverting

第二个是意门转向心

so when you do not use five senses but you use your mind

当你不用五根，用你的意

when you think of something when you remember something and so on

当你思虑，或者回忆某事等等

then the second one mental adverting will turn your mind to the object

第二个，意门转向就将心转向于所缘

and the last the red one

最后一个红色的

smile producing and it arises only in the mind of arahants or buddhas

生笑心，只在阿罗汉和佛陀的心里生起

and these three columns are called ahetuka cittas

这三列被称为无因心

ahetuka means rootless

无因即是无根

so they do not arise or roots do not arise with these cittas

也就是说心生起的时候没有根伴随着它

and do you remember what roots are?

你们记得有哪些根吗？

greed, hatred, delusion, non-greed, non-hatred, non-delusion

贪嗔痴、无贪无嗔无痴

so these 18 arise with none of these hetus or none of these roots

这18个心生起，没有这些根

so they are called ahetuka, or rootless consciousness

所以它们被称为无因心

12 akusala cittas and 18 ahetuka cittas together, 30 12个不善心，18个无因心一起是30个心

these 30 are called what?

这30个心被称为什么？

non-beautiful, non-beautiful consciousness

不美心

so 30 non-beautiful consciousness 30个不美心

now among the 18 ahetuka citta, how many are accompanied by joy?

这18个无因心，悦俱多少个？

only two

只有两个

the investigating and the smile producing

推度心和生笑心

how many are accompanied by indifference?

舍俱的多少个？

14 1, 2, 3, 4, 5, 6, 1, 2, 3, 4, 5, 6, 12，and then 1, 2, 14

一共是14个

so 14 are accompanied by indifference

所以14个是舍俱的

and one is accompanied by pain

一个是苦受

and one is accompanied by pleasure

一个是乐俱

ok, the next group the three columns

好，下一组三列

they are called kamavacara sobhana

被称为欲界美心

sense-sphere beautiful consciousness

欲界美心

and the first column is what?

第一列是什么？

wholesome, kusala

善心

and second column, resultant, so they are results

第二列是果报心

and the third column, functional, they arise in buddhas and arahants only

第三列，是唯作心，只在阿罗汉和佛陀心里生起

and among them four are accompanied by joy and

其中四个是悦俱

the first column, the four are accompanied by joy

第一列，四个悦俱

and the other four are accompanied by indifference

其他四个舍俱

the same with the eight resultant consciousnesses and with functional consciousnesses

八个果报心和唯作心是相同的

so these 24 types of consciousness are called kamavacara sobhana beautiful consciousnesses

这24个心被称为欲界美心

now look at the first column of these kamavacara sobhana

这些美心的第一列

they are kusala

它们是善心

wholesome consciousness

善心

wholesome consciousnesses are result producing, right?

善心是能产生果报的，对吧？

so wholesome consciousness produces results

所以善心产生果报

and these 8 can produce identical results as well as non-identical results

这8个可以产生相同的果报也可以产生不同的果报

so which are the identical results of these eight?

哪些是与这8个相同的果报？

the middle column, eight resultant consciousnesses

中间一列，8个果报心

and which are the non-identical results of these eight, among the ahetukas?

哪些是与这8个不同的果报？无因果报心之中

because these eight are the results of the eight wholesome beautiful consciousnesses

因为这8个是8个美心的果报

but they are not identical

但是与它们不相同

so the wholesome beautiful consciousness can produce both identical and non-identical results

所以美心可以产生相同或者不同的果报心

let’s go back to akusala

回到不善心

akusala can produce results because akusala is also result-producing

不善心可以产生果报，

and which are the results of these 12 akusalas?

哪些是这12个不善心的果报

the seven of the first column of ahetuka cittas

无因心第一列的七个

so they are also non-identical results

它们也是不一样的结果

so 12 akusala cittas, 18 ahetuka cittas and 24 kamavacara sobhana cittas

所以12个不善心，18个无因心

24个欲界美心

all together make 54 cittas

一共是54个心

they are called sense-sphere citta or kamavacara citta

它们被称为欲界心

how many are accompanied by joy?

有多少是悦俱？

1, 2, 3, 4, 6 plus 12, 18 6加12,18 18 are accompanied by joy 18个是悦俱

and how many are accompanied by indifference?

多少是舍俱？

1, 2, 3, 4, 5, 6, 6 again, 6 again, and 2, 20, 20 plus 12, 32

三十二个是舍俱

so 32 are accompanied by indifference

所以32个是舍俱

and 1 is accompanied by pain again and 1 is accompanied by pleasure

一个是苦受，一个是乐受

and then we go to rupavacara

我们再看色界

form-sphere consciousness

色界心

the first column

第一列

there are five jhanas, first second third fourth and fifth

五禅，初禅、二三四五禅

so first to fourth jhanas are accompanied by joy and the fifth is accompanied by indifference

一至四禅是悦俱五禅是舍俱

the same with the resultant and the same with the functional consciousness

它们的果报心和唯作心也是如此

so among the rupavacara cittas 15 rupavacara cittas

所以色界15个心中

how many are accompanied by joy? 12

多少是悦俱？12个

and how many are accompanied by indifference? 3

多少是舍俱？3个

and we go to arupavacara

再看无色界心

there is no variety

这些没有不同

so all are accompanied by indifference

都是舍俱

now

现在

we need to put one name and rupavacara and arupavacara that is mahaggata

色界心和无色界心有一个名字这就是广大心

now

现在

if you have the chart, you may write that down

如果你们有表格，就记下来

like kamavacara cittas, 54

例如欲界心，54个

you may draw a line under rupavacara cittas and arupavacara cittas, one line

你们可以在色界心和无色界心下划一横线

and then under the line you write m-a-h-a-g-g-a-t-a

然后在线下面写下mahaggata mahaggata

广大心

and then in the parenthesis, 27

打个括号，写上27个

so 15 rupavacara cittas and 12 arupavacara cittas are collectively called mahagatta citta 15个色界心和12个无色界心统称为广大心

now please remember these names because when we want to refer to these 27 as a whole we will say 27 mahaggata cittas

请记住这些名字，当我们要作为整体提到这27个心时，我们就说27广大心

so among the 27 mahaggata cittas

这27个广大心中

12 are accompanied by joy and 15 are accompanied by indifference 12个是悦俱，15个是舍俱

now kamavacara cittas 54 plus mahaggata 27 make 81 cittas

欲界心54个，加上27个广大心一共是81个心

these 81 cittas are called lokiya cittas, mundane cittas

这81个心被称为世间心

that means belonging to the world of five aggregates, five aggregates of clinging

意思是它们属于五取蕴的世界

and the next group is called lokuttara cittas, supramundane consciousness

下一组叫做出世间心

so there can be 8 or 40

它们是8个或者说40个

so let us take 40

就算是40个吧

now the first group 20 are what cittas?

第一组20个是什么心？

path, path cittas

道心

and the second group are? fruit cittas

第二组？果心

in pali the first are called magga, the second group is called phala

第一组巴利语叫magga

第二组叫phala and the first column of the first group is citta of the stream entrant

第一组第一列是入流果心

and the second column, of once-returner, third column, of non-returner, and fourth column of arahant

第二列一来果，第三列不来果，第四列阿罗汉

the same with the fruit consciousness

果报心也是同样的

and the first four of the stream entrant are accompanied by joy

第一组四个属于入流果，悦俱

and the last one accompanied by indifference

最后一组是舍俱

so out of 20 path consciousnesses

所以这20个道心

how many are accompanied by joy? 16

多少是悦俱？16个

so 16 are accompanied by joy and 4 are accompanied by indifference 16个悦俱，4个是舍俱

the same with the fruit consciousness

果心也是一样的

so when we add up 81 mundane consciousness and 40 supramundane consciousness we get 121 types of consciousness

所以我们将81种世间心和40种出世间心相加，一共是121种心

but if we take supramundane consciousness to be 8 then we have 89 types of consciousness

如果我们将出世间心算成8个那么就有89种心

so out of these 89 types of consciousness

在这89种心中

how many can arise in our minds?

我们心中能生起多少种？

not many

并不多

the first column can arise in our minds, the second column? yes, third column? yes

第一列可以在我们心中生起第二列，可以，第三列，可以

fourth column? without the last one

第四列？最后一个除外

and then kamavacara sobhana

然后是欲界美心

the first column? yes, there is possibility

第一列？是，有可能

second column, yes but no third column

第二列，可以，但第三列不行

and then rupavacara cittas, the first column

色界心，第一列

only if we get jhanas, if we do not get jhanas they are out of reach for us

只有当我们获得禅那才可以否则，我们就不能获得这些心

the same with other types of consciousness

其他类型的心也是如此

so these are the 89 or 121 types of consciousness

所以，这89或121种心

and these are the basis for the further study of abhidhamma

是继续学习阿毗达摩的基础

and these types of consciousness are given in the first book of abhidhamma along with mental factors arise with each of these cittas

《法聚论》介绍了这些心还有伴随这些心的心所

so in the second chapter, we will study the mental factors one by one

所以，在第二章，我们将一个个学习心所

and then we will study the combination of cittas and cetasikas, ok

然后我们将学习心和心所的组合

now it’s time for questions

现在是提问时间

student: venerable sir

学生：尊者

the difference between the arahant and the buddha, you said that arahant has these habits

你说阿罗汉和佛陀的区别就是阿罗汉还有习气

if they don’t get rid of these habits, they will never become buddha or they will eventually become buddhas also?

如果阿罗汉不断习气，他们最终会不会成佛？

sayadaw: according to theravada teachings, arahants will never become buddhas

尊者：根据上座部传统，阿罗汉永远不能成佛

because there are different path different ways

因为有不同的道路，不同的方法

so an arahant has reached the highest point of his way

阿罗汉用自己的方式达到最高点

and so according to theravada teachings arahant will not become a buddha

所以根据上座部传统阿罗汉不会成佛

student: thank you

学生：谢谢

any more questions?

还有问题吗？

ok, there are no more questions we will call it a day

好，没人提问，今天到此结束

please rise put the palms together

请起立合掌

disk01track09

up till now

到目前为止

we have studied the first ultimate reality which is consciousness

我们学习了第一类究竟法：心

so now we know that consciousness is divided into 89 or 121 types

我们知道心被分成89或121种

today we will study the second ultimate truth which is the mental factors

今天我们学习第二种究竟法：心所

so i hope you remember that mental factors are called cetasika in pali

希望你们记得心所的巴利语是什么

and cetasika means those that depend on the citta to arise

心所是依靠心生起的

and cetasikas or mental factors have four characteristics

心所有四相：

and there are one: arising simultaneously with citta

一、与心同生

two: perishing or disappearing simultaneously with citta

二、与心同灭

and three: having the same object as citta

三、与心缘取同一目标

and four: having the same base as citta

四、与心拥有同一依处

since mental factors accompany or associate with consciousness

因为心所是和心相伴的

consciousness and mental must take the same object

所以心和心所缘取同一目标

so it can never happen that citta takes one object and the mental factors take another object

心缘取的目标不能和心所相异

so since they arise together they take the same object

它们同时生起，缘取同一目标

and also they depend on the same base

也有同一个依处

now base means eyes, ears, nose, tongue, body and the heart

“依处”指眼耳鼻舌身、心脏

so mental factors are those that make cittas different from one another

心所使得心彼此不同

now citta by definition is the awareness of the object

心的定义就是对目标的觉知

since it is just the awareness of the object

因为它仅仅是对目标的觉知

it is neither good nor bad

所以心非好、非坏

it is neither wholesome nor unwholesome

非善、非不善

but when citta arises together with wholesome mental factors

当心与善心所一起生起时

and that citta is called an wholesome citta

就被称为善心

and when it arises with unwholesome mental factors

当心与不善的心所生起

the citta is called unwholesome citta

就被称为不善心

so cetasikas are those that differentiate citta from one another

所以心所让心彼此能够区分

and actually these cetasikas are not easy to see for ourselves

实际上对于我们而言，并不容易看清这些心所

once king milinda asked the venerable nagasena

有一次弥兰王问那先比丘

bhante, did buddha do something that is difficult

尊者，佛陀做过很难的事吗？

and the venerable nagasena said, yes great king, buddha had done very difficult thing

那先比丘说：是的，大王佛陀做过很困难的事情

and what is the difficult thing that buddha had done? the king asked

弥兰王问：佛陀做过困难的事是什么

and venerable nagasena said

那先比丘说：

the difficult thing done by the blessed one

世尊做过的困难的事情

was the proclamation of the defining of the immaterial states of consciousness and its concomitants

就是宣讲：心、心所的定义

which arise on a single object or on the same object

心所和心缘取同一个目标

thus this is contact, this is feeling, this is perception, this is volition

例如：此是触、此是受、此是想、此是思

this is consciousness and so on

此是心等等

that means cittas and cetasikas are immaterial states

意思是心和心所是非物质的状态

so the cittas and cetasikas arise together and they take the same object

所以心、心所同生缘取同一目标

so it is very difficult to separate cittas and cetasikas

所以很难将心与心所分开

and also to understand or see the different cetasikas arising at the same time with citta

理解、观察与心同生的诸心所，也很困难

and point out that this is one cetasika that is another cetasika and so on

区分不同的心所也很困难，等等

so the venerable nagasena said it is very difficult

所以那先比丘说，这是很难的事情

difficult thing the buddha had done, the king asked

虽然困难，佛陀还是宣讲了弥兰王问了这个问题

the venerable nagasena to give him a simile

那先比丘给了他一个譬喻

and the venerable nagasena gave this simile

那先比丘举了这个例子

suppose there is a man he was going in a boat in a great ocean

假设一个人坐船出海

and he would take the water from the ocean in his hand

他将海水掬在手里

and then he would taste it with his tongue

然后用舌头尝试

and he would know this the water from the river ganga

他知道这是恒河的水

this is the water from the river yamuna and so on

那是亚穆纳河的水等等

it would be possible for a man to say, to pick up the water from the ocean and to say this is the water from this river this is the water from another water and so on

在大海里分别不同河流的水对于这个人，是可能的

but it is more difficult to say or to define the immaterial states of consciousness and its concomitants

但是分辨心、心所的各种状态却是更加困难的

which arise on the same object pointing them out

例如：缘取同一个目标的，指出来

there like this is one cetasika this another cetasika this is the consciousness and so on

指出各种心所、心等等这是非常困难的

so today we are going to follow the buddha doing this difficult thing

今天我们追随佛陀，做这件困难的事情

so in abhidhamma

在阿毗达摩里

there are taught 52 mental factors

讲了52个心所

so 52 cetasikas and 52 mental factors 52个心所

so these are mental states that arise with consciousness

这些心所伴随心生起

in practice it is very difficult to differentiate them

但是在实践中，是很难区分的

because they arise together and they seem to be not so different from one another

因为它们同时生起看起来彼此没什么不同

now the cetasikas are first divided into ethically variables unwholesome, beautiful

心所首先分为：通一切心所、不善心所、美心所

broadly the cetasikas are divided into three divisions or three categories

大体上，心所分三类

so the first is in english the first is called ethically variables

第一种是：通一切心所

now it is the loose translation of the pali word aññasamāna

是对巴利语aññasamāna

不精确的翻译

now añña means other, and samāna means common añña意思是“其他的”

samāna意思是“共有的”

so aññasamāna means common to other

所以这个词意思是：与其他共有的

common to other means common to either wholesome or beautiful

与其他共有意思是：与善、美共有

these 13 ethically variable mental factors

通一切心所有13个

can arise with wholesome cittas or beautiful cittas

可以伴随善心、美心生起

so they are ethically neutral

所以它们在品德上是中性的

and when they are arising with unwholesome citta

当它们伴随不善心生起

they are said to be common to the beautiful cittas

则美心就是“其他的”，这些心所与美心“共有”

that means they can arise with beautiful citta at another time

意思是在其他时候它们也可以伴随美心生起

so these 13 called aññasamāna in pali

所以这13个被称为通一切心所

they can arise with unwholesome cittas or beautiful cittas

它们可以伴随不善心、美心生起

and these 13 are sub-divided into two divisions

这13个可以继续分两类

and the first division is called universals

第一类叫：遍一切心心所

universals means they are common to all types of consciousness

遍一切意思是一切心皆有

so they arise with all types of consciousness

所以它们伴随所有的心

there are 89 or 121 types of consciousness

心有89或121种

and these 7 will arise with every one of these 89 or 121 types of consciousness

这7个心所在89或121之中的任何心里都存在

so every arising of consciousness

只要心生起

is associated with these 7 mental factors

就必定与这7个心所相关

and the next sub-division is called occasionals

另外一类是杂心所

that means they do not arise with all 89 or 121 types of consciousness

意思是，它们并非伴随所有89或121种心

they will arise with some of them

它们伴随其中的某些

so they are called occasionals in english

所以被称为杂心所

now the universals

现在讲遍一切心心所

the first one mentioned under the head universals is contact

“遍一切心心所”标题下面第一个是：触

and in pali it is phassa

巴利语是phassa now ph in pali should be pronounced pa ph在巴利语里念p and not as f in english 不要按照英语发音f now phassa means touching phassa意思是触碰

so here contact means touching

这里“触”意思是“触碰”

and contact does not mean physical contact it is mental contact

触碰不是指身体上的触碰是指心理上的接触

suppose there is something to see and it comes into the avenue of your eye, and then there is the seeing consciousness

如果色所缘进入眼根，就生起眼识

so when there is seeing consciousness

如果有眼识

the eye and the object to be seen

眼、色所缘

then contact also arises

触也会生起

so when these three comes together, these three means

但这三者一起出现，这三者意思是

the eye, the visible object and seeing consciousness come together

眼、色所缘，眼识

then contact also arises

触也生起

so contact it is not just contact it is a mental state

所以触是一种心理状态

that connects the mind with the object

将心和目标联系起来

and this contact is as i said mental contact not physical

这里的触指心理上的触不是身体上的触

that can be contact with the mind

就是心的接触

sometimes we see something very fearful

有时候我们看到恐怖的东西

then we have fear

很害怕

sometimes we fear something in our heart

有时候我们心里害怕某事

when we see a man walking on a tight rope

例如我们看到一个人走钢丝

so such feelings actually caused by this contact

这种感觉就是“触”产生的

so this one mental factor arises when an object comes into the avenue of the senses

这个心所就是当目标出现于诸根时产生的

and there arises corresponding consciousness like seeing consciousness and hearing consciousness and so on

对应于心，就产生触例如眼识、耳识等等

and the second one is feeling

第二个是：受

now these are all mental states

这些都是心理状态

not the act of feeling, but something that feels

不是指感情，而是感受

and feeling means experience of the object

“受”意思是对目标的体验

when we come across an object we experience it

当我们遇到所缘，我们体验它

and that experience is called experiencing the taste of the object

这种体验就是体会目标的“滋味”

actually the taste and the object are the same

实际上“滋味”和目标是一样的

so experience of the object is called feeling here

对目标的体验被称为“受”

so feeling is one mental state, one mental state among the universals

所以“受”是遍一切心心所之一

and there are different kinds of feelings

有不同形式的“受”

and you will study about the feelings at the third chapter also

在第三章你们也会学到“受”

so pleasurable feeling, displeasurable feeling and neutral feeling

乐受、苦受、舍受

so whatever the feeling is, feeling means the experience of the object

不管受是哪种，都是对目标的体验

experience of the taste of the object

体验目标的“滋味”

now it is compared to a king who enjoys the taste of the food fully

它被比成一个国王完全享受食物的味道

now the cook who cooks for the king also has the taste of the food

而御厨也能尝到食物的滋味

but his taste is very small very little

但是御厨只是尝到一点点

but when he put the food in front of the king, the king enjoys the food fully

当御厨将食物放在国王面前国王就可以完全享用

so in the same way other mental states also experience the object

同样，其他心所也能体验到目标

but their experience is not as intense

但是它们的体验没有这么强烈

as the experience of these mental states which is called feeling

没有“受”这个心所这么强烈

so feeling is one mental state that experience the taste of the object

所以“受”是体验到目标“滋味”的心所

number three is called perception

第三个是：想

the pali word for perception is saññā巴利语是：saññā

so i want you to be familiar with pali word also not just english translation

我希望你们不仅要熟悉英语也要熟悉巴利语名称

because sometimes we may have to go back to the pali words

因为有时我们还是要回到巴利语

so feeling is called vedanā, and perception is in pali saññā受、想的巴利语分别vedanā、saññā

actually perception here means making a mark

实际上“想”这里指做记号

so whenever we see a object we experience an object

当我们看到一个目标我们就体验到目标

our mind makes a mark of it

我们的心就给它做一个记号

making mark is for recognizing it later

以便下次能够认出它

so when we see somebody

当我们看到某人

then our mind makes a mark of that person

我们的心给他做个记号

say, he is tall, or he is short, or he is fat or thin and so on

例如，是高是矮，是胖是瘦等等

so that when we see this person again we recognize it

当我们再次看到这个人，就能认出他

so saññā is like that

所以这就是“想”

saññā makes a mark of every object we experience

“想”对我们经历的任何目标标记

it is a mental state

“想”这个心所

and it is compared to carpenters making marks on the wood

可以比成木匠在木材上作记号

so when making something they may make mark on the wood

在制造之前，他们先在木材上作记号

so that he knows where to put the wood, when they put together make a table or build a house

这样他就知道怎么组合这些木材，制作桌子或房子

so these marks help them to recognize later

这些记号让他们以后能认出这些木材

and so they know where to put that piece of wood

这样就知道它们的位置应该在哪里

so in the same way perception makes marks of objects in our minds

同样，“想”也在心里给目标作记号

and so when we experience it later at another time we recognize it

当我们以后体验到它，就能认出它

and perception can be right or wrong

“想”可能对，也可能错

so it is very important that we have right perception of things

所以对事物有正确的“想”很重要

once we have wrong perception of things

如果我们对事物的“想”是错误的

it is very difficult to remedy it

就很难修正

it is very difficult to get rid of that wrong perception

改正那个错误的“想”很困难

now when you go to other places and when you reach the place at night

当你晚上去某地的时候

you may not know which direction you’re going

你可能不知道方向

not only may you not know, but you may have a wrong perception of the directions

不仅可能不知道方向你还可能搞错方向

although you are going north, you may think you are going south

虽然你朝北走，但你可能认为是朝南走

or although you are going west, you may think you are going east

虽然你朝西走，但你可能觉得是朝东走

that happens very often to those who travel a lot

经常旅行的人常常碰到这种事

and especially when you reach the place at night in an airplane

特别是乘飞机在晚上抵达

recently i went to Canada

最近我去了加拿大

to Montreal for a retreat

去蒙特利尔指导禅修

and they took me to a retreat place about 100 kms

他们带我去100公里外的禅修地

and i thought we are going north

我以为是朝北走

but they said no, we are going east, something like that

但是他们说不是，我们是朝东走，等等

although i later know that it is east, i cannot get rid of the notion that i’m going to the north

虽然我后来知道真是朝东走但是向北的想法仍然挥之不去

because i have a wrong saññā wrong perception of the direction

因为我有一个错误的“想“对方向有错误的认知

so it is very difficult to get rid of this

所以修正非常难

sometimes you may think that the direction you are going is east or west

有时候你可能觉得是东方或者西方

suppose you think that you are going west but in the morning you see the sun rising from the other direction

假设你觉得你是向西走，但是早晨你发现太阳从另外一个方向升起

so you know that you are wrong, but still you cannot get rid of the knowing that it is west or it is east

那你就知道你是错的，但是你还是分不清东西

so i have a friend, who never can make out what direction he was going when he was in Yangon

我有一个仰光的朋友，总是分不清方向

so he said

所以他说

he lost sense of direction so much that

他没有任何方向感

at one time, he was on the side of one road

有一次，他在路边

so on the, let us say, on the west side of the road

就先假设他在路西边吧

he had the correct perception of the directions

这时候他还是知道正确方向

but once he crossed the road and reached the other side of the road

当他穿过公路，到达另一侧

it was the opposite of what the true direction

就是之前方向的对面

so he was upset with himself

他就很沮丧

and so he said next time he cross the road slowly looking at the direction and saying: south, south, south

他说，下次他要很慢地过马路，看好方向，嘴里一直念：南方，南方

but the moment he reached the other side it was north for him and not south

但是当他到达另一边的时候，就是北方，不是南方了

so the wrong perception can persist

所以错误的“想”很顽固

and it may not be serious

这件事可能不重要

but if we have wrong perception about the dhamma

如果我们对佛法有错误的“想”

it will be very serious

那就严重了

so perception is very important

所以“想”很重要

you need to get a good perception of things you need to make correct mark on the things

你需要对事物有好的“想”对事物进行正确的标记

so that you do not misunderstand

这样就不会产生误解

so perception when we say perception we mean that mental state or that mental factor that makes marks of the objects

所以，我们提到“想”时，意思是这个心所，它对目标进行标记

so making marks

做记号

and number four is cetanā in pali and it is volition in english

第四个是：思，巴利语是cetanā

now cetanā is something that urges the concomitant to do their work or to do their function

“思”促使各相应法去行动并发挥功能

so cetanā is compared to a chief pupil in a class

所以“思”有如课堂上的班长

so the chief student does his work and also he encourages other students to do their own work

班长不但自己完成功课也鼓励其他同学完成功课

this is what we call cetanā, volition

这就是“思”

and this cetanā is an important mental factor, because what we call kamma is this cetanā这个“思”是个重要的心所因为我们称之为业的就是“思”

now buddha expressly said that monks cetanā is what i call kamma

佛陀明确地说：诸比丘，我称业为思

as a student of abhidhamma

学习阿毗达摩

you should understand this

你要理解这点

because sometimes when we ask people what is kamma

因为有时候，我们问大家：什么是业

so they may say kamma is good or bad deed, good or bad action

他们可能说：业是善恶的行为

but strictly according to abhidhamma

但是严格按照阿毗达摩

kamma is not good or bad action

业不是善恶行为

but the volition or cetanā that accompanies consciousness when we do good or bad action

而是做善恶行为时，伴随心的“思”

but that cetanā arises always in connection with good or bad deeds

但是“思”的生起总是与善恶行为相关联

so that we transfer the name to good or bad deed and we say

所以我们将善恶行为的名称让渡了

kamma is good or bad deed or good or bad action

把业等同于善恶的行为

so if we are not serious, we may say kamma is good or bad action

在不严谨的情况下我们可以说业就是善恶的行为

but if we want to be precise

如果我们要想准确

then we should say kamma is the volition or cetanā我们就应该说业是“思”

that accompanies the consciousness when we do something good or bad when we do some good action or bad action

是当我们做善事恶事时伴随心产生的心所

and this cetanā is different from other mental states

“思”与其他心所不同

now as mental states they arise and they disappear

心所生起，然后灭去

immediately after they arise they disappear

速度很快

so mental states last for only one thought moment which is shorter than a nine nine billion of a second

心所持续的时间只是一个心识刹那比90亿分之一秒还短

but cetanā is different

但是思心所不同

as a mental state it arises it disappears

思心所生起，灭去

but when it disappears it leaves the potential to give results in the mental continuum of beings

但是当它灭去的时候，它在心相续里留下造业的能力

that is why when the circumstances are favorable for it to bring out results the results are produced

所以当条件成熟时，就会产生果报

so that is why cetanā or volition is important

这就是“思”之所以重要的原因

and when we say kamma we mean this mental factor which is called cetanā我们说的业就是指“思”心所

and this cetanā urges other concomitants to do their own function

这个“思”促使其他相应法发挥功能

and at the same time it does its own function like a chief student in the class

同时履行自己的功能就像班长

and number five is one-pointedness of mind

第五：一境性

or in pali ekaggatā巴利语是ekaggatā

one-pointedness of mind really means mind having one object only

心一境性实际指心只有一个所缘

so when we practice meditation

当我们禅修时

we try to keep our mind on the meditation object

我们尽量将心放在禅修所缘上

on our breathing, or on rising and falling of the abdomen or on other objects

关注呼吸、腹部起伏或其他目标

so when mind stays on the object

当心专注于所缘

and it does not go to other objects

就不会跑到其他目标上

we say that is concentration

我们就说这是：定

so one-pointedness of mind is another name for concentration

所以心一境性就是“定”的另一个说法

and this concentration is common to all types of consciousness

这种“定”为所有种类的心共有

so whatever consciousness arises

当心生起的时候

there is a kind of concentration or one-pointedness of mind

就会有某种形式的“定”，即心一境性

although it may not be strong

虽然可能并不强烈

even if it is not strong still there is a kind of one-pointedness of mind with every type of consciousness

虽然不是很强烈心一境性仍然伴随每个心而生起

and this one-pointedness of mind or concentration

这种心一境性(定) when it becomes strong it can develop into what are called jhanas

当变得强烈时，就发展成禅那

and number six is life faculty

第六：名命根

or in pali jīvitindriya the faculty of life

名命根的巴利语是：jīvitindriya faculty of life means making the concomitants alive supports the concomitants

名命根意思是维持相应名法之命

and life faculty is the life or mental life faculty

这里的命，指：名法之命

now among the 28 material properties there is another life faculty and that is material life faculty 28色法里面有一个命根色那是色法

so this is mental life faculty

但是这个名法命根

and it keeps other mental concomitants alive

它维持相应名法的存在

it is because of this that other mental concomitants stay alive

因为有这个心所，其他心所得以存在

and it is asked if it keeps other mental concomitants alive

有人就问：如果这个心所维持其他心所存在？

what keeps it alive?

是什么维持它自己存在？

the answer is it keeps itself alive

答案是，它自己维持自己的存在

at the same time it keeps others also alive

同时它维持其他心所存在

and the simile is given here to understand this, a boatman

为了理解，这里举了一个船夫的例子

so a boatman will take other people to the other shore

船夫渡人过河

when taking the other people to the other shore he takes himself also to the other shore

当船夫渡人过河时他自己也过了河

so in the same way the life faculty keeps itself alive and also keeps other mental concomitants alive

同样，名命根，维持自身也维持其他心所的存在

that is also one mental factor or mental state

这也是一个心所

and number seven is called manasikāra in pali

第七个：作意

and it is translated as attention

作意

now manasikāra means doing in the mind

这个词意思是：心里的作为

it is paying attention to the object

将注意力投向所缘

so whenever an object comes into the avenue of the senses

当目标出现于诸根门

then we pay attention to the mind

我们就作意

that means we direct the mind to the object

意思是我们将心转向目标

so this is the direction to the object and

这种对目标的导向

it is compared to the rudder of a ship

比喻成船里的舵手

so when there is a rudder of a ship then the ship goes to the destination straight forwardly

当船里有一个舵手船就能直接向着目标航行

so attention is like that

作意就是这样

directing the mind to the object

将心导向目标

that is why when we have no attention

所以如果我们不作意

we are not aware of the object

就不会觉知到目标

even though the big object may pass in front of our eyes

即便是很大的目标经过眼前

if we do not pay attention and we will not see it

如果不作意，我们就看不到

so attention is also important mental factor

所以作意也是个重要的心所

and it is one of the universal mental factors

也是遍一切心心所之一

so that every mental activity has some kind of attention with it

所以每个心的活动都有某种程度的“作意”

so these seven are called universals

这七个被称为遍一切心心所

or in pali sabbacittasādhārana, common to all cittas

意思是：与所有心共有

and they arise with every one of the 89 or 121 types of consciousness

这些心所与89或121个心的任何一个相伴随

now we come to the occasionals

现在讲杂心所

so these six do not arise with every type of consciousness

这六个不是伴随每一种心

they will arise with some types of consciousness only

只是伴随其中某些心

for example, the first one, vitakka in pali, initial application in english

例如，第一个，“寻”

will arise with 55 types of consciousnesses

伴随55种心

now the first one vitakka is translated as initial application

“寻”翻译成英语是：第一个应用

that means initial application of the mind to the object

意思是第一次将心应用到目标

the pali word vitakka means simply thinking vitakka这个词意思就是：想

but here thinking means actually putting the mind on the object

这里的“想”实际上就是将心投向目标

it takes the mind and it puts the mind onto the object, that is the function of the initial application or function of vitakka

将心导向目标，这就是“寻”的作用

so because there is this vitakka our mind reaches the object or our mind is put on the object

因为有这个“寻”我们的心就能抵达目标

it is compared to a man who is taken to the king by another man

被比喻成一个人被另外一个人带到国王那里

suppose there is a man who comes from the districts he has not been to this city

假设有一个人从乡下来从未来过这个城市

i think it is different here

我想这里情况有所不同

Singapore is a city country ok

新加坡是个城市国家

suppose a person has not been here before

假设一个人从未来过这里

so he doesn’t know how to reach the common place

他不知道怎么去某个地方

then his friend who is the native of this place

他的朋友是本地人

takes him to that place

将他带到那个地方

and so he reaches that place

所以他就去了那个地方

so in the same way the initial application takes the mind to the object, puts the mind onto the object

所以同样地，“寻”将心导向目标

that is the function of the initial application of vitakka

这就是寻心所的功能

although vitakka means literally thinking, it is not deliberate thinking

虽然vitakka字面意思是思考但是它不是有意的思考

its function is to put the mind on the object

它的作用就是将心导向目标

but there are some types of consciousness that are not accompanied by initial application

但是有些心并没有“寻”的伴随

as i just said, initial application arises with only 55 cittas

我刚说过，“寻”伴随55个心

so there are other cittas

所以还有其他心

how do the objects without initial application to put them onto the objects

如果没有“寻”这些心怎么被导向目标

for example seeing consciousness does not need vitakka, or vitatkka does not arise with seeing consciousness

例如，眼识不需要“寻”也就是“寻”不伴随眼识

there are the object and the senses come

目标和诸根出现

the impact is great so that the consciousness does not need vitakka for it to go to the object or to be on the object

作用很强烈，所以心不需要“寻”来导向目标

and also there are jhana consciousnesses that are not accompanied by initial application

同样有些禅心也不需要“寻”

and they can be onto the object by experience

它们可以通过经验专注目标

the consciousnesses have experience in going to the object when there is initial application with it

通过“寻“的导向之后心就有投向目标的经验

and so by experience of that even though there is no initial application the jhana consciousness can reach the object

有了这样的经验，即便后来没有“寻”禅心也可以抵达目标

but for other types of consciousness initial application is necessary for these types of consciousness to be on the object

但是对有些心来说，要投向目标，“寻”是必要的

and the second one is called sustained application and in pali it is vicāra

第二个是：伺

sustained application of mind on the object

将心维持在目标上

first the initial application put the mind on the object

寻将心投向目标

and sustained application keeps the mind on the objected, engaged

伺将心维持在目标上

so these two are different

这两个是不同的

the first one takes the mind and put it on the object

第一个将心投向目标

and the second one keeps it there

第二个将心维持在那里

there are many similes to explain the difference between the vitakka and vicara

有很多比喻解释寻、伺的区别

actually you met vitakka and vicara yesterday, or the day before yesterday

实际上，昨天还是前天，我们碰到过寻、伺

when we studied the jhana cittas

就是学习禅那的时候

now the first jhana is accompanied by five jhana factors

初禅有五个禅支

among them there are vitakka and vicara, right

里面就有寻、伺，对吧

it is explained that vitakka is the first impact of mind

根据解释，寻是心的第一个作用

in the sense that it is gross, and it runs in front of vitakka, it foreruns vitakka

开始心是粗的，是寻的先驱

it is like a striking of a bell

就像敲钟

so when you strike a bell there is a sound

敲钟的时候，就有声音

so that striking of the bell is like vitakka

所以敲钟就像是“寻”

and vicara is subtle more subtle than vitakka

而“伺”比“寻”更细微

and it keeps the mind anchored to the object

让心固定在目标上

and it is explained as similar to the sound of the bell after its first strike

钟敲响之后，发出的声音就被比喻成“伺”

so you strike a bell, then there is a first sound there is vitakka

当你敲钟，第一声就是“寻”

and then the how do you call that

然后，那个，怎么说呢

the sound follows so that following sound is compared to vicara

随后的声音，就被比喻成“伺”

and also they are compared to a bird

它们也被比喻成鸟

spreading out its wings when it is about to soar into the air

要飞向天空时，鸟展开翅膀

so that is vitakka is compared to that

这个就被比喻成“寻”

and the

然后

vicara is compared to that bird when it reaches a certain altitude it will spread out its wings and soar into air

“伺”就是当鸟达到一定的高度展开翅膀翱翔于天空

so we may say that taking off of the airplanes and then reaching the cruise altitude

还可以说飞机起飞，达到巡航高度

so the airplane soar into the air with force is like vitakka

在动力带动下飞机起飞，这是“寻”

and then when it reaches the cruising altitude it flies smoothly so that is like vicara

达到巡航高度，顺利航行这就像是“伺”

and it is also compared to a bee

也可以比喻成蜜蜂

diving toward the flower or lotus vitakka is like that

奔向花朵或者荷花，这就是”寻“，

and vicara is like the bee buzzing above the flower

而”伺“就是在花丛嗡嗡飞舞

and also vitakka is compared to the hand

寻也被比喻成一只手

which firmly grips the tarnished metal dish

牢牢地抓取一只脏铁盆

and vicara is like the other hand that rubs with powder or oil or with the woolen pad to clean it

伺就像另外一只手，用洗涤剂和擦布来清洗它

so vitakka is the gripping hand vicara is the rubbing hand, something like that

寻是握盆的手，伺是擦洗的手差不多就是这样

or again

还有

vitakka is compared to the supporting hand of a potter when he spins its wheel with the stroke on the stick

寻被比喻成陶匠固定陶器的手另外一只手转动轮盘

now when they make pot they use a wheel they turn the wheel

当制作陶器的时候，他用轮盘，转动轮盘

so the supporting hand of the potter is like the vitakka

陶匠固定陶器的手就像是寻

and vicara is like the hand that moves back and forth

伺就是另外那只前后移动的手

and also it is compared to two pins when you draw a circle

它们也被比喻成画圆时使用的两根针

so when you draw a circle you have one pin in the center

当你画圆时，在中心放一根针

and the other pin revolving around it

另外一根针绕着它转

so the center pin is like vitakka

中心的针就像是寻

and the outer pin is like vicara

外面的针就像是伺

so vitakka and vicara are different mental states arising at the same time

所以寻、伺是不同的心所它们同时生起

doing their respective functions

但是发挥不同的作用

so vitakka is putting the mind on the object

所以寻就是将心导向目标

and vicara is keeping the mind there

伺就是维持心在目标上

that is why venerable nagasena said buddha did a difficult job when he described different mental states that arise at the same time taking the same object

所以那先比丘说佛做了甚难之事，因为他讲了同时生起同一所缘的心、心所

now number…among the six number three

六个中的第三个

from the beginning number ten

从最开始数就是第十个

is called decision or adhimokkha

胜解

it is a firm decision of some objects

对目标的决意

adhimokkha literally means releasing mind on to the object

胜解字面意思是：把心放开，让它进入目标

so there is some kind of decision when we experience any object

当我们体验目标时，就有某种决定

so that is called adhimokkha or decision

就被称为胜解

and next one is energy or vīriya, effort

下一个是精进

here effort means mental effort because it is a mental state here

这里的精进指心理上的精进，因为它是一个心所

there is physical effort also but here mental effort is meant

也有身体上精进，但是这里指心理上的

so in the mental activities there is involved this effort

所以在心理活动里，涉及到这种精进

now to be mindful we must make mental effort

要保持正念，我们要做这种心理上的努力(精进) if we do not make mental effort we can not be mindful we can not practice meditation

如果我们在心理上不努力，我们就不能有正念，不能禅修

and when we read a book

当我们读书时

then we need to concentrate on the book and so there is energy that helps concentration

我们需要专注于书本这也是精进，帮我们专注

so the energy or effort is a valuable or beneficial mental state even for everyday life

所以即使在日常生活中努力、精进也是很有价值、很有益处的心所，

and this energy is compared to heat in the books

在书里，这种精进被比喻成热量

now

现在

heat can heat up things

热量可以加热事物

and burn them

可以让它们燃烧

in the same way energy can heat up and burn the mental defilements

同样，精进可以烧毁烦恼

if we do not make effort we will not be able to get rid of mental defilements

如果我们不精进，就不能断除烦恼

so the effort or energy is compared to heat, or heat of the sun or heat of the fire

所以，精进被比喻成热量，太阳的热量，或者火的热量

and number 12 is pali pīti

第十二个：喜

and it is translated as zest

被翻译成：热情

it is also translated as joy, happiness, rapture and pleasurable interest

也被翻译成：愉悦、幸福、狂喜、愉悦的兴趣

pīti is defined as something that refreshes piti的定义是：清新

so when we experience pīti we are refreshed

所以当我们经历“喜”时我们感到清新

so pīti is defined as something that refreshes

所以“喜”就是令人清新

and this characteristic is endearing

这个特征是讨人喜欢的

or to refresh both body and mind

让身心感到清新

or it pervades the body and the mind

遍布身心

so it is a kind of pleasurable

所以它是一种愉悦的

it is not feeling, it is difficult to translate

它不是感受，很难翻译

a mental state which is refreshing which is endearing

这种心所清新，让人喜欢

when you practice meditation you will experience this pīti

当你禅修时，你就会体验到这个“喜”

you feel good about this you feel good about the practice

你感觉很好，喜欢修行

and you may have goose bumps on your skin and like that

你身上可能起鸡皮疙瘩等等

so piti is said to be of five kinds

喜分为五种：

now the first one is called minor piti

第一种称为小喜

and this small piti can cause the hair stand on end like goose bumps or gooseflesh

这种小喜能使身上的毛发竖立就像起鸡皮疙瘩一样

and the second is called momentary piti

第二种是剎那喜

it is like lightning, once it strikes you and then it’s gone

如同电光刹那生起，灭去

and the third one is called showering piti

第三种是继起喜

it is like the waves breaking on the shore

犹如海岸激荡的波浪，

and the fourth one is called uplifting piti

第四个是踊跃喜

through that piti the body may be uplifted

这种喜可踊跃其身

it may be elevated sometimes as the result of this uplifting piti

可能到达跃入空中的程度。

your body may move, even if you are sitting your body may move to another place

你的身体会移动，即使你坐着你的身体也会移动到别处

and then the last one is called pervading piti

最后一个是遍满喜

and that means when you experience that piti you are like a cotton ball soaked in water or oil

意思是当你体验到这种喜时你就像棉花团浸入水中或油中

so the whole of your body is pervaded by this kind of piti

你的整个身体都被这种喜所遍布

although it is a kind of good feeling it is not included in feeling

虽然喜是愉悦的感受，但是不包括在“受”里

now it is included in the aggregate of mental formation the fourth aggregate

喜为行蕴所摄

now among the five jhana factors

在五禅支里

we have piti and sukha put together

有喜、乐在一起

vitakka, vicara, piti and sukha

寻伺喜乐

now sukha is a feeling, pleasurable feeling

乐为受蕴所摄，愉悦的感受

so sukha is pleasurable feeling

乐是愉悦的感受

and it is pleasing

让人愉悦

and it is called sukha because it devours the affliction of the body

被称为乐，是因为它吞没了身体之苦

that means it consumes or it removes affliction of body and so on

意思是乐移除了身体的苦恼

these two are very similar

这两种很类似

piti and sukha, it is very difficult to differentiate between the two

喜和乐，很难区别这两者

so the commentaries give similes to understand the difference between piti and sukha

注释书给了比喻来理解区分喜、乐

and piti is described as contendedness as getting a desirable object

喜被描述为获得可喜目标时的满足

and sukha is explained as actual experiencing of it when you get it

乐被描述为对这个可喜目标的实际体验

now suppose you are going on a journey in a desert

假设你在沙漠旅行

and you are exhausted, you are weary

十分疲惫

then somebody may come the opposite way and tell you that

有人迎面而来告诉你

about a mile from here there is a pond

一里之外有一个水池

and there are fruit trees and so on

还有果树等等

so when you hear this and also when you approach the pond and see the pond and fruit trees

当你听到之后，当你靠近水池，看到水池和果树时

you have a kind of piti there

这就是“喜”

you have not experienced the pond, the water in the pond you have not experienced the fruit

你还没有体验到池水，也没吃到水果

but you have seen them so you have some kind of mental state

但是你已经看到它们了，你就生起了某种心所

and that kind of mental state is called piti

这种心所就是：喜

but when you get to the pond and you make use of the water

当你使用池水的时候

and you bathe in the water and you eat the fruit and you sit there comfortably

你用水洗澡，吃水果很舒服地坐在那里

then you are experiencing what is called sukha

你就体验到：乐

so piti is something that precedes the actual experiencing of the object

所以喜是体验之前的东西

so when we hear about something when we see something

当你听到或者看到

something desirable

非常美好的东西

and there is a kind of mental state

就有某种心所生起

we are pleased with the object and so that being pleased with the object is what we called piti

你对目标感到愉悦，这种愉悦就是喜

and when we really experience or enjoy the object then there is sukha

当你真正体验到目标，享受它这就是乐

so piti and sukha are different mental states

所以喜、乐是不同的心理状态

now sukha is one of the feelings, so it is included in the feeling

乐是为受所摄，是种感受

and wherever there is piti there is sukha

当出现喜时，必定有乐

but wherever there is sukha there is not necessarily piti

当出现乐时，不一定有喜

if you remember the jhana cittas

如果你记得禅那心

now the first jhana cittas

初禅心

is accompanied by how many jhana factors? five

有几个禅支？五个

vitakka, vicara, piti, sukha, ekaggata

寻伺喜乐一境性

so the first jhana has both piti and sukha

初禅有喜、乐

and the second jhana also, both piti and sukha

二禅也有喜、乐

third jhana also both piti and sukha

三禅也有喜、乐

fourth jhana no piti but sukha

四禅没有喜，但有乐

and fifth jhana no piti and no sukha

五禅无喜、无乐

so

所以

whenever there is piti there is sukha

只要有喜，必定有乐

but whenever there is sukha there may or may not be piti

但是如果乐存在，喜可有可无

so it is one difference between them

这就是它们的一个区别

and piti is included in saṅkhāra aggregate

喜为行蕴所摄

aggregate of mental formations

被包括在行蕴里面

and sukha is included in feeling aggregate

乐为受蕴所摄

so they are different mental states, belonging to different aggregates

它们是不同的心理状态，属于不同的蕴

now the next one is chanda, desire

下一个欲

it is also translated as conation

被翻译成：意欲

it is the desire for the object

就是对目标的意欲

but it is not desire which is lobha

但不是贪嗔痴的“贪”

although we may use the word desire for it

虽然也是欲望

chanda is not lobha

但是这个欲与lobha不同

chanda can be unwholesome or wholesome

这个欲可善可不善

according to what type of other mental states arise with it

它的善不善根据其他相伴的心所而定

so although we may translate it as desire it is not desire like attachment or craving

虽然也被翻译成欲，但是不是贪欲的意思

it is mere desire for the object, mere desire to do

这是对目标的意欲，欲行动

so sometimes it is translated as the will to do

所以有时候被翻译成：行动的意欲

just the will to do without attachment

行动的欲望，没有贪执

and it is compared to an archer picking the arrows

它被比喻成弓箭手拾取箭支

so when an archer wants to shoot the arrow, he would pick up the arrow

当弓箭手要射击时，就要拾取箭支

when he picks up the arrows, he has no attachment to arrows, he just wants to pick them up and to shoot something

当他拾取箭支的时候，只是想拾取箭支射击没有贪执于箭支

so chanda is like that, just the will to do, just the desire to take the object

所以“欲”就是这样，只是意欲，获取目标的意欲

and not necessarily attached to the object

并不必然贪执于目标

so these six are called occasionals

这六个被称为杂心所

because later on we will study with how many cittas each of these cetasikas arise

因为今后我们要学习这些心所和心的搭配

so when you study these you will understand why they are called occasionals

当你们学习的时候，就知道为什么这些被称为杂心所了

each one of them is not common to all 89 or 121 types of consciousness

这些杂心所并不与所有89或121心共有

and they arise with just say 55, 66 and so on of the types of consciousness

它们与其中的

55、66个等等相随

now the universal 7 and occasional 6 are called ethically variables 7个遍一切心心所和6个杂心所统称为通一切心所

they can arise with unwholesome mental states and beautiful mental states

它们可以与不善心所和美心所一起生起

sometimes they may arise with unwholesome mental states sometimes they may arise with wholesome mental states

有时候它们可能与不善心所生起有时候可能与善心所生起

and so they are called ethically variables or in pali they are called aññasamāna

所以它们被称为通一切心所

so they are 13 aññasamāna mental factors

这就是13个通一切心所

and 7 of them are universals or sabbacitta-sādhāraṇa and 6 of them are called occasionals or pakiṇṇaka in pali 7个遍一切心心所，6个杂心所

and the next group is in pali akusala and in english unwholesome

另外一组是不善心所

now you are familiar with the word unwholesome

你们对不善这个词很熟悉

you have already studied the unwholesome types of consciousness

你们学习了不善心

and all these unwholesome types of consciousness have some of these mental factors arising with them

这些不善心，就有这些不善心所伴随它们

and so

所以

now we will study these 14 unwholesome types of mental factors

我们现在学习14不善心所

ok, i think we will have a break now

好，我们先休息一下

disk01track10

ok, we will continue our study of mental factors

好，我们继续学习心所

so second group of mental factors is called unwholesome or akusala

第二组心所是不善心所

you’re familiar with the word akusala or unwholesome

你们熟悉不善这个词

and so there are bad mental factors

它们是不好的心所

and these are to facilitate referring to these mental factors later

这些涉及到的心所

they are grouped like unwholesome universals, greed triad and so on

被分为通一切不善、三贪因等等

the groups are not given these names in the manual

概要精解里给的名字有所不同

but our teachers especially in Myanmar gave these names to these mental factors three or two or four

但是我们的老师，特别在缅甸按照三、二、四这样起名

because when we make ourselves familiar with the details of the mental factors

因为当我们熟悉这些心所的详情

and their combination with different types of consciousness

它们与不同心的组合

then we have to use some short terms

我们就需要用简称

instead of of saying, greed, wrong view and conceit we will just say greed triad, something like that

我们不说贪、邪见、慢，我们称之为：三贪因，等等

now the first group is unwholesome universals

现在第一组是通一切不善

that means these four will arise with every type of akusala consciousness

意思是这四个伴随一切不善心

every one of twelve unwholesome consciousness

伴随所有12不善心

and the first of them is moha or delusion

第一个是：痴

now this moha is synonym of avijjā这个“痴”是“无明”的同义词

you may be familiar with the word avijjā if you have read the dependent origination

你们可能熟悉无明这个词如果你们知道十二缘起的话

so avijjā means not knowing

无明意思是：不知道

and moha means delusion and so on

痴就是迷惑，等等

so they mean the same thing

所以说它们的意思是一样的

and sometimes moha is translated as ignorance

有时候“痴”被翻译成“无明”

so ignorance of the four noble truths, ignorance of the dependent origination and so on

对四圣谛无明，对缘起无明，等等

and this is actually not knowing

这就是：不知道

so it is a mental blindness

所以是心之盲

not knowing things correctly

不能正确认识事物

and maybe knowing things incorrectly also

或许错误地认知事物

and this is one of three unwholesome roots you have met when you study the unwholesome types of consciousness

当你学习不善心时，痴就是三不善根之一

now among the twelve unwholesome types of conscious

在12种不善心之中

the first 8 are accompanied by or rooted in let’s say lobha, attachment

前八个以贪为因

and the 2 are rooted in dosa and the last 2 are rooted in moha

有两个以嗔为因，最后两个以痴为因

now i did not tell you at that time that moha is common to all 12 types of unwholesome consciousness

我当时没有告诉你们，痴通一切不善心

although the first 8 are called rooted in attachment

虽然前八个心被称为贪根心

actually they are rooted in delusion also

实际上它们也是以痴为根

and the two that are called rooted in ill will are also rooted in delusion

两个嗔根心，实际上也是痴根心

only the last two are rooted in delusion only

只有最后两个是单纯以痴为根的

so now you see that moha or delusion is the unwholesome universal mental factor

所以现在你们知道痴是通一切不善心的心所

that means moha arises with every type of unwholesome consciousness

意思是“痴”伴随每一种不善心

the next one is ahirika or shamelessness

下一个是无惭

and the next one anottappa fearlessness of wrong doing

下一个是对错误的行为无愧

now shamelessness means shamelessness in doing misconduct

无惭意思是：不为自己的恶行感到羞耻

bodily misconduct or verbal misconduct or mental misconduct

身语意的恶行

so this is

所以

when you do something wrong you are not ashamed to do it

当你做了恶行，你并不为此感到羞耻

so that shamelessness is one mental factor when you do something wrong or when you have unwholesome consciousness

所以无惭是当你做了坏事时的一种心理状态

and fearlessness of wrong doing means you’re not afraid of doing wrong things, you’re not afraid of doing misconduct, so that is fearlessness

所以无惭就是你不害怕做错事，不害怕恶行

shamelessness is compared to a village pig

无惭被比喻成一头猪

that is not disgust of excrement

对脏东西不感到恶心

and fearlessness is compared to a firefly

无愧被比喻成一只飞蛾

that runs into the fire

扑向火苗

now you may have seen the fireflies that just run into the flame

你们可能看到飞蛾扑火

they’re not afraid of the flame

它们根本不怕火

so in the same way, shamelessness or ahirika is not ashamed of doing misconduct

所以同样，无惭就是不对恶行感到羞耻

and anottappa or fearlessness is not afraid of doing misconduct

无愧就是不害怕恶行

and the last one of the four is in pali uddhacca

最后一个是：掉举

and it is translated as restlessness

被翻译成：不稳定

or sometimes it is translated as agitation

有时候也被翻译成：扰动

so it is disquietness

是一种不安宁的状态

like water whipped up by the wind

如同水面被风吹皱

so when there is wind water is quiet

如果没有风，水面就是平静的

but there is wind, the water becomes shaky

风吹来了，水面也就动荡起来

so that is compared to uddhacca or restlessness or agitation

这就被比喻成掉举

and it is also compared to a banner that flutters in the wind

掉举也被比喻成风中飘动的旗帜

now you have met restlessness when you studied the unwholesome types of consciousness

当你们学习不善心时，也遇到过掉举

i think it is the last of the twelve

应该是12不善心的最后一个

so uddhacca is shaking above the object

掉举就是在目标上晃动

i told you this when i talked about akusala cittas

讲不善心的时候，我告诉过你们

so it is mind shaking above the object and so it is not stuck to the object

心在目标上晃动，没有专注于目标

you do not see the object clearly when there is uddhacca in the mind

如果心中有掉举，就不能清晰地观照目标

so that is called restlessness or agitation

这就被称为掉举

and these four accompany every type of unwholesome consciousness

这四个心所伴随所有不善心

the next sub-group is called greed triad or in pali lobhatika

接下来一组被称为三贪因

so greed triad are greed, wrong view and conceit or in pali lobha, iṭṭhi and māna

三贪因指：贪、邪见、慢

now greed here covers desire, longing, attachment and clinging and craving and so on

贪在这里包括：欲望、渴求、执着等等

and this lobha is actually attachment to the object

贪实际上就是对目标的执着

now you come cross some object especially a desirable object

当你遇到目标，特别是如意的目标

and you are attached to it

你执着于它

now that is lobha arising in your mind

这时候心里就生起贪

and this lobha is compared to a kind of what do you call it? sticky substance

这种贪被比喻成粘性物质

that comes out of a tree

从树身上渗出来的

now there are some trees there is sticky substance come out the tree like gum

有某种树会产生这种粘性物质如同胶水

and when you touch that sticky substance

如果你摸这种粘性物质

then your hand is stuck to it, it’s difficult to take the hand from that sticky substance

你的手就被粘住了，很难脱落

now it is described in the texts there is a monkey

在经典里有记载，一只猴子

and he sees this sticky substance in the sun and so it is shinning

它看到这种粘性的东西在阳光下闪闪放光

so he put his one hand on the sticky substance and it is stuck and he couldn’t remove it

所以它将它的一只手放上去，结果被粘住了

then he put the other hand and then both hands are stuck

然后他又将另一只手放上去结果两只手都被粘住

then he put his one foot and the other foot his all four stuck to the substance

然后他依次将双脚放上去所有四肢都被粘住了

and then he tried to free himself

然后它尽力想挣脱

putting his face to the substance and so he stuck to it with all his limbs

将脸也凑上去，结果整个肢体都被粘住了

so lobha is like that so when we have lobha we are stuck to this object

所以贪也是如此，如果我们有贪我们就会被目标粘住

if i like this then my mind is stuck to this object

如果我喜欢这个，那么我们的心就被这个目标粘住

i can not take my mind away from it

我们不能将心移开

that is why lobha is compared to that sticky substance that come out of trees

所以贪就被比喻成这种树上的粘性物质

so in this modern times, you may say what do you call that?

在现代社会，你们怎么称呼那个？

glue stick, right?

胶棒，对吗？

in the united states there is glue stick

在美国，有这种胶棒

you can use it as a glue or gum

可以当做胶水使用

so this is lobha

这就是贪

so lobha includes all shades of greed

贪包括各种形式的贪婪

like longing, attachment, clinging, craving

期望、执着、贪执、欲望

and the next one is diṭṭhi, wrong view

下一个是：邪见

now the pali word diṭṭhi means just view

这个词的巴利语意思就是：见解

but if it used alone, it almost always means wrong view

如果单独使用，总是指：邪见

if you want to say right view we use sammā-diṭṭhi

如果你想说：正见，前面要加个“正”

we use the word sammā in front of it, and so sammā-diṭṭhi means right view

前面加个“正”才是正见

and if you want to be sure that we may use micchā-diṭṭhi for wrong view

如果你想特地强调，也可以在前面加一个“邪”，特指邪见

so when there is a word micchā in front of it then it is wrong view

所以，前面加个“邪”特指：邪见

and there is no other word but just diṭṭhi wrong view is also meant

如果单纯只是ditthi，也是指邪见

so diṭṭhi is wrong view, wrong view is seeing things wrongly

邪见就是对事物有错误的认知

seeing things wrongly means taking wrong things to be true

错误的认知就是说认错为真

now buddha taught that things are impermanent

佛陀教导：事物是无常的

but if we think things are permanent then this is one wrong view

如果我们认为事物是恒常那么这就是邪见

buddha said there is no soul no self

佛陀说：无我

and if we think that there is a self or soul this is also a wrong view

如果我们认为有我，也是邪见

and if we think that there is no kamma, or results of kamma

如果我们认为无业亦无报

whatever you do is just doing and things happen without any cause and so on

不管做什么，仅仅是行为万事的发生没有原因，等等

so these shades of views are called wrong views

这些观点，都是邪见

and the third one is māna, conceit or pride or haughtiness

第三个是：慢

so we often take pride in ourselves in our nation in our country and so on

我们经常骄慢于自身、种族、国家等等

so when there is māna in our mind we think I, I, this is I

当我们心中有慢，我们总是：我我

so māna is compared to a banner

慢就比成旗帜

it is always on top so

总是高高在上

it wants to be on top always

它总是想在高高在上

and it is like flying in the air

例如在空中飘舞

so that is called māna or conceit

这就被称为：慢

so these three arise with the 8 types of unwholesome consciousness accompanied by greed or lobha

这三个与八个不善的贪根心同生

so we will come to the details later

稍后我们讨论细节

next is the group of four

接下来一组是四个

so we say hatred quartet

所以我们说四嗔因

[dosaggi dukkha??]

嗔火之苦

now these four arise with two types of consciousness accompanied by dosa

这四个与两个嗔根心同生

the green ones

绿色的

now the first one is hatred or dosa

第一个是嗔

here also dosa means aversion, ill will, anger, irritation, annoyance

这里的嗔意思是：反感、恶意愤怒、激怒、烦恼

all these things are included in dosa or hatred here

所有这些都被包括在嗔里面

and also fear is included in dosa

同样，恐惧也属于嗔

so anger is aggressive anger and fear is passive anger

愤怒是激进的愤怒，恐惧是被动的愤怒

not getting angry but your mind is not as it was before

不是愤怒，但是你的心已经不像之前那样

and so the fear is also included in dosa

所以恐惧也被包括在嗔里面

so when you’re afraid of something when you fear something

当你害怕或者恐惧的时候

then one of the two types of consciousness accompanied by ill will arises in your mind

两种嗔根心的一种就生起了

the next one is envy or issā接下来是嫉妒

it is jealous of other people’s success

就是嫉妒别人的成功

if other people are rich then we don’t like it

如果别人富裕，我们就不高兴

if other people are more educated than ourselves we don’t like it something like that

如果别人更有教养，我们也不高兴，诸如此类

so that’s called issā it’s translated as envy

这就成为嫉妒

so envy takes other people’s success as object

嫉妒以别人的成功为所缘

so we see other people success and then we are jealous of them, that’s issā我们看到别人成功，就嫉妒

the next one is macchariya, avarice

下一个是悭

now macchariya is a little difficult to understand

悭有一点难理解

mostly we think that macchariya is stinginess

大多数时候，我们觉得“悭”是吝啬

but stinginess is attachment to one’s own property

但是吝啬是执着于自己的财产

say, I’m stingy i don’t want to part with it

例如，我很吝啬，我不想失去那个东西

I don’t want to give anything to anybody because I’m stingy, that’s stinginess

我不想给任何人任何东西因为我很吝啬，这是吝啬

but macchariya is not stinginess

但是悭不是吝啬

macchariya is intolerance of one’s possessions being common with others

悭是不想让自己的东西与别人共有

for example this is my watch

例如这是我的手表

if somebody makes use of this, I don’t like it

如果别人拿去用，我就不高兴

i can not bear sharing this with other people

我不能忍受与别人分享

that is what is called macchariya and it is translated as avarice

这就是悭

that is why it is included in these four that are common to two types of consciousness accompanied by ill will

所以悭也被包括在四嗔因里四嗔因伴随两种嗔根心

macchariya is not concomitant with eight types of consciousness rooted in lobha

悭不伴随八贪根心

so

所以

macchariya arises only with two types of consciousness rooted in dosa or ill will

悭只伴随两种嗔根心

so macchariya has this characteristic

所以悭就有这种特相

that is intolerant of one’s possessions being common with others

不能忍受别人分享自己的东西

and the last one is called kukkucca or remorse

最后一个被称为恶作

here remorse means two things

这里恶作有两个意思：

we regret because we did something wrong in the first

我们后悔，因为我们起初做了错事

we did something wrong and then we are remorseful for having done wrong

我们做了错事，所以我们为此感到后悔

sometimes we did not do something good and then we regret for not having done the good thing

有时候，我们没做某件好事然后我们就为此后悔

that is also called remorse

这也称为恶作

so remorse has two objects

所以恶作有两种所缘

something wrong that we did in the first and something good that we did not do in the past

过去做的错事，过去没做的好事

so we can have the remorseful feeling regarding both of these actions

对于这两种行为，我们都有恶作的感受

these four arise with the two types of consciousness accompanied by ill will

这四种伴随着两种嗔根心

and then we will the dyad, sloth dyad, that means sloth and torpor

接下来是二有行：昏沉和睡眠

sloth is defined as sluggishness or dullness of mind, that means dullness of consciousness

昏沉是心的沉重、呆滞

and torpor is the sluggishness of cetasikas or mental states

睡眠是指心所的沉重

so sloth is the dullness of consciousness and torpor is the dullness of mental factors

所以昏沉是心的呆滞睡眠是心所的呆滞

and these two arise always together

这两者总是一起出现

because consciousness and mental states always arise together

因为心和心所总是一起生起

and so these two also arise always together

所以这两者总是一起出现

and when we are sleepy we say we say I am

当我们很困的时候，我们说

inflicted by sloth and torpor or sloth and torpor has come to me and say i’m under their influence

我们被昏沉和睡眠所影响

so when we feel sleepy just we say sloth and torpor or in pali thina and middha

当我们困的时候，就是昏沉和睡眠

now

现在

in some schools of thought in buddhist schools of thought

有些佛教思想门派

middha is taken to be matter

认为睡眠是色法

they said, there are two kinds of middha, one mental and one material

他们说，有两种睡眠一种是名法，一种是色法

but that is rejected in theravda buddhism

上座部反对这种说法

so in theravada buddhism middha is always mental and not material

所以上座部佛教认为睡眠永远是名法，不是色法

I will not going to teach you about this

所以我不会这样教你们

now the last one is doubt vicikicchā最后一个是疑

here doubt means indecision

疑意思是不能抉择

now doubt and wrong view are different

疑和邪见不同

with regard to wrong view, you have to make some decision

对于邪见而言，你得作抉择

say this is permanent, this is self or soul, you have to make a decision and that is wrong

此是常，此是我你得作抉择，错误的抉择

but doubt is not like that, doubt is indecision you can not decide between these two

但是疑不是这样，疑是无法抉择

you do not know whether one is right or the other is right

你不知道哪个正确

you are at the cross road and do not know which road to take

你站在十字路口，无所适从

that is a kind of doubt

这就是疑

doubt is the translation of the pali word vicikicchā疑的巴利语是：vicikiccha and vicikicchā is explained as vi and cikicchā这个词由vi 和 cikiccha组成

cikicchā means cure, cure of knowledge, and vi means difficult or devoid of cikiccha意思是解决方案

vi的意思是缺乏

say devoid of cure of knowledge, devoid of cure of wisdom

缺乏解决方案，缺乏智慧的方法

that means when, so long as you are in doubt

意思是当你疑的时候

you can not come to understanding, you can not come to acknowledge the true knowledge of the thing

你就无法理解，不能了知事物的实相

so it is called vicikicchā or doubt

这就被称为疑

and here doubt means doubt about the buddha, the dhamma, the sangha

这里疑指对佛法僧怀疑

doubt about the dependent origination doubt about four noble truths and so on

对缘起和四圣谛有疑心

and when you practice meditation, doubt is a great hindrance

当你禅修时，疑是一个很大的障碍

because when doubt comes, you cannot carry on meditating

因为当疑升起时，你就无法继续禅修

so you have eliminate it you have to deal with it efficiently

所以你要断除它，有效地处理它

when you are in the real practice you just be mindful of it or you make mental notes of it to get rid of it

在实际修行中，你要对其保持正念在心里对它做标记，来处理它

so now we finish the 14 unwholesome mental factors

我们完成了14个不善心所的学习

beginning with moha and so on

以痴为首的不善心所

now how many of them have you met

我们之前碰到过多少？

you have met with lobha you have met with ditthi you have met with mana

贪，见过，邪见，见过慢，见过

not yet

慢，之前没见过

and you have met with dosa, issa, macchariya

见过：嗔、嫉妒、悭

kukkucca? no?

恶作？没见过？

and thina middha?

昏沉和睡眠？

maybe not

可能没见过

and doubt? yes

疑呢？见过

so there are five hindrances

还有五盖

regarding the meditation

与禅修有关

and all five hindrances are from among these unwholesome mental factors

所有五盖都从不善心所而来

now the first of the mental hindrances is

第一个盖是

sensual desire so that is lobha

贪

and the second ill will now dosa

第二个嗔

and then sloth and torpor

然后是昏沉和睡眠

and then

然后

uddhacca and kukkucca so that means restlessness and remorse

掉举和恶作

and the last is doubt vicikiccha

最后一个是疑

so the mental hindrances that we have to overcome

所以这些盖都是我们要克服的

in order to get concentration and see the truth, nature of things

这样就能专注，看到实相

are all included in these unwholesome mental states

这五盖都包含在不善心所里

that is why so long as we are not able to subdue the mental hindrances

所以只要我们不能降服五盖

we cannot get concentration

就不能专注

because unwholesome mental states and wholesome mental states cannot co-exist

因为不善心所、善心所不能共存

when there are unwholesome mental factors in our mind

当心里有不善心所时

there can be no wholesome mental factors

就不能有善心所

and samadhi or concentration is regarding the meditation a wholesome mental state

禅修中的定就是善心所

so wholesome mental states will arise and stay only when there are no unwholesome mental states in our mind

只有心里没有不善心所善心所才会生起

but if we have mental hindrances in our mind

如果心里有诸盖

then the concentration which is here a wholesome mental state cannot arise

作为善心所的“定”就不能生起

that is why the subduing of mental hindrances is very important in the practice of meditation

所以镇服五盖对于禅修非常重要

so now we have these 14 mental factors that are called akusala or unwholesome

我们学习了14个不善心所

so as the name implies

不善心所这个名字就表明

they will associate themselves only with the unwholesome types of consciousness

它们只会伴随不善心生起

now the next group is called beautiful mental factors

下一组是美心所

sobhana cetasikas and there are 25 of them 25美心所

so we have more beautiful mental factors than unwholesome mental factors

所以美心所比不善心所多

and the first one of them is faith or saddhā第一个是：信

now saddhā or faith is not blind faith it is faith founded upon understanding

信是基于理解基础上产生的，不是迷信

this is having faith after coming to firm decision

坚固的抉择之后就有信

so faith in the buddha, faith in the dhamma and so on

对佛法僧等等的信

now the second one is mindfulness, you’re all familiar with mindfulness, sati

第二个是：念，你们对正念都很熟悉

now pali word sati comes from a root called sar that means to remember

巴利语念的字根意思是：忆念

but sati is not just remembering, sati is actually the full awareness of the object

但是“念”不仅是忆念，还是对所缘的完全觉知

sometimes we use sati for remembering

有时候我们用sati这个词表示忆念

but in the practice of satipatthana meditation sati does not mean remembering

但是在念处禅修中，“念”意思不是：忆念

sati means full awareness of the object that we call mindfulness

念指对所缘的完全觉知，我们称之为正念

and mindfulness if it is to be mindfulness must be thorough-going

正念，必须是彻底的

the characteristics of mindfulness is described as not floating on the surface

正念的特点是：不漂浮在表面

so when you practice mindfulness mindfulness must go deep into the object

当你修习正念的时候，正念需要贯彻到所缘深处

the commentaries say that

注释书说

it is not floating on the surface like the dry fruit that floats on the surface

不是像干果子一样飘在水面

we may say a ball on the surface of the water will go with the waves

我们可能会说飘在水面的球会随波逐流

but mindfulness must not be like that

但是正念不是那样的

it must be like a rock that sinks into the water

正念就像一块石头沉入水底

so when you practice mindfulness, your mind must as it will sink into the object

当你修习正念时，你的心必须沉入所缘

your mind should be fully engaged with the object

你的心必须完全沉浸到所缘里

so that is what is mindful means

这就是正念的意思

so there can be no superficiality regarding mindfulness

所以对正念而言，没有任何浅薄

and next is shame and the next is fear of wrong

下一个是惭，然后是愧

these two are the opposite of the ones among the 14 unwholesome mental factors

这两个是与14个不善心所里的无惭无愧对立面

and these two are described by the buddha as the guardians of the world

世尊称此二者为世间的守护者

now so long as these two qualities are in the minds of people

只要人们心中有这两个品质

the world will be a good place to live in

这个世界就是个值得生活的好地方

so they protect the world from falling into wide-spread immorality

惭愧守卫这个世界，免于邪恶盛行

when you have shame, that means shame in doing unwholesome deeds shame in doing misconduct then you’re not doing

当你对恶行感到羞耻，就会停止作恶

if you have fear of the consequences of doing misconduct then you will not do it

当你对恶行的后果感到恐惧你就不会去作恶

so shame and fear are two good qualities

所以惭、愧是两种美好的品质

that protect the world from becoming immoral

守卫这个世界，避免它堕落

that is why buddha described them as guardians of the world

所以佛陀说它们是这个世界的守护者

and the next one is non-greed alobha

接下来是：无贪

sometimes this is translated as absence of greed

有时候它被翻译成贪的缺乏

but that is not good

这种翻译不是很好

because it is a positive state actually

因为无贪实际上是个积极的状态

and not absence of greed

不等于是贪的缺乏

it is a positive state or a mental factor that is not attached to any thing

是积极的状态，没有任何执着

so it is translated as non-greed here

所以，被翻译成无贪

now when a drop of water falls on a lotus leaf

当一滴水掉在荷叶上

it will not stick to the leaf it will fall off the leaf

它不会执着于荷叶，会掉下去

so in the same same when there is alobha the person is not attached to anything

同样，无贪的人没有任何执着

so it is not just absence of greed, it is non-greed

所以它不仅仅是贪的缺乏，它是无贪

and the next one is non-hatred, again it’s not the absence of hatred

下一个是无嗔，不等于嗔的缺乏

but it is a positive state which is non-hatred

这也是积极的状态：无嗔

it can be developed taking the all beings as object

可以发展到将所有众生作为所缘

and then it is called metta or loving-kindness

所以就被称为：慈

so adosa or non-hatred and loving-kindness can be synonyms

所以无嗔和慈可以被看成同义词

but not all non-hatred is loving-kindness

但并非所有无嗔都是慈

only when we take all beings as object and wish for the welfare can it become loving-kindness

只有将所有众生当成所缘希望他们幸福，才是慈

at other times when we pay homage to the buddha, when we offer things to the sangha or to the buddha

当我们礼敬佛、供养僧或者佛

there is non-hatred in our mind

心里生起无嗔

but that non-hatred it not loving-kindness

但是这种无嗔不是慈

so loving-kindness is only when we take all beings as object and wish for their welfare wish for their happiness

只有我们将所有众生作为所缘，希望他们幸福，才是慈

so non-greed, non-hatred

无贪、无嗔

now the next one is the neutrality of mind

接下来是：中舍性

now the pali name for this is tatramajjhattatā巴利语是：tatramajjhattatā

majjha means middle majjha 意思是：中

majjhattatā means to be in the middle

这个巴利词意思是：位于中间

and tatra means in those mental concomitants tatra 就是位于这些心所之中

so

所以

to be in the middle among those mental concomitants

在这些心所之中，保持中舍

and it is translated as neutrality of mind

翻译成：心的中舍性

now this is one mental state

这是个心所

that keeps other mental states do their own function

让其他心所发挥各自的作用

it is compared to a charioteer

被比喻成车夫

driving a chariot drown by say four horses or six horses

驾着马车，马车由四或六匹马牵引

when the horses are running properly the charioteer has not to worry about the running of the carriage

当这些马行走正常，车夫就不需要担心

and so the charioteer just looks on when the horses are running properly

所以车夫只需要照看这些马使之正确行进

so in the same way when the other mental states are functioning, doing their function properly

同样，当其他心所正常发挥作用

this neutrality of mind just looks on

心的中舍性只是观看

this neutrality of mind is often called upekkhā这种中舍性经常被称为upekkha whenever you see the word upekkhā please be careful

不管什么时候你看到upekkha这个词，得小心

it can mean indifference feeling

它可以指：舍受

or it can mean this mental factor, neutrality of mind or tatramajjhattata

也可以指这个心所：中舍性

you are familiar with the four brahmaviharas

你们熟悉四梵住

the noble abidings, metta, karuna, mudita, and the last one upekkha, right

四梵住：慈、悲、喜、舍

so that upekkha is not feeling upekkha

这种舍不是：舍受

that upekkha is this tatramajjhattata upekkha

是心的中舍性

so when you develop upekkha which is one of divine abidings

当你开发四梵住中的“舍”

you try to be impartial toward all beings

你尽力对所有众生不偏不倚

you do not try to wish happiness for beings

你不去试图希望众生幸福

you do not try to sympathize with them

你不去同情他们

you do not try to be happy with them

不去随喜他们

but you just look on without being affected by the condition of beings

你只是观照，不被众生的境遇所影响

either they are prospering or they’re suffering

不管他们是幸福还是受苦

that is what we call upekkha among the four divine abidings

这就是四梵住里的“舍”

and it is also translated as equanimity

它也被翻译成：平和镇定

next come the pairs, tranquility of mental body, tranquility of consciousness

接下来是六对：身轻安与心轻安

in the pali the word kāya, kāya-passaddhi

巴利语是：kāya-passaddhi kāya normally means the physical body kāya 一般指肉体

but actually kāya means just a group, a body

但是实际上kāya指“聚集”、“体”

and here it means not the physical body but mental body

这里不是指肉体，而是指：名身

mental body really means these mental factors

名身实际就指这些心所

so the kāya-passaddhi means tranquility of cetasikas mental factors

所以身轻安，就是指心所轻安

and citta-passaddhi means tranquility of consciousness citta-passaddhi意思就是心轻安

when there are defilements such as restlessness, and remorse or worry

当出现掉举、恶作、忧愁等烦恼

there is stress in the mind so the mind is tranquil at that time

心就有压迫，这样心就不轻安了

so when the mind is free from restlessness and worry, and mind is said to be tranquil or peaceful

当心没有掉举、忧愁心就是轻安的

so the tranquility of the cetasikas is called tranquility of mental body

所以心所的轻安被称为：身轻安

and tranquility of consciousness is called citta-passaddhi in pali, tranquility of consciousness

心的轻安被称为心轻安

and the next group is lightness of mental body and lightness of consciousness

下一个是：身轻快性与心轻快性

when you have sloth and torpor

当你昏沉和睡眠

your mental states your mental factors are not light, they’re kind of heavy

你的心所就不是轻快的，它们很沉重

and your mind your consciousness is also not light

你的心同样也不是轻快的

but when the consciousness is free sloth and torpor

当你的心没有昏沉和睡眠

and there is heaviness in the consciousness or in the mental factors

心、心所就不沉重

and so these two are called lightness of mental body and lightness of consciousness

所以这两个就被称为：身轻快性与心轻快性

and it is also explained that when there is lightness of mental body and lightness of consciousness

也可以解释说：当你的心所和心具有轻快性

then you don’t have many moments of bhavaṅga between active thought moments

在活跃的心识刹那之间就没有很多有分心

now there are type of consciousness called bhavaṅga

有一种心被称为有分心

bhavaṅga is translated as life-continuum

被翻译成：生命的持续

they are the inactive thought moments

有分心在心路中是不活跃的

now all through our lives

我们一生之中

inactive thought moments and active thought moments arise one after another

不活跃的和活跃的心识刹那此起彼伏

so there are inactive thought moments and then there are active thought moments

心路中，有不活跃的心，也有活跃的心

and then again inactive thought moments and so on

然后又是不活跃的心等等

inactive thought moments always intervene between two sets of active thought moments

不活跃的心，总是在彼此活跃的两组心之间

and those inactive moment can be many

这种不活跃的心可以很多

or they can be just a few

也可以很少

so when the active thought moments are intervened by just a few inactive thought moments

当活跃的心之间只有很少不活跃的心

and mind is said to be light

心里就很轻快

consciousness and mental factors are said to be light

心和心所就很轻快

then that happens when mind is free from sleepiness or sloth or torpor

这样心里就没有昏沉和睡眠

and also at other times

同样有时候

now the next group is malleability of mental body and of consciousness

接下来一组：身柔软性和心柔软性

this is a difficult word

这个词很难

the pali word, what is pali word for malleability?

对应的巴利语是什么？

mudutā, now the meaning of the word mudu means soft

是mudutā，

mudu的意思是：柔软

so we may translate softness of mental body and softness of consciousness

我们也可以用英语“柔软”来翻译

now softness here means it is not rigid

柔软就是不僵硬

so you can manage it

你可以调配它

when it is rigid, it is difficult to manage

当它僵硬的时候，就难调配

so it is manageability

所以说是：可调配性

when there is wrong view and when there is conceit

如果有邪见、慢

mind is said to be rigid

心就僵硬

but these types of mental factors do not arise together with wrong view or conceit

但是这些心所不会与邪见、慢一起生起

and so they are free wrong view and conceit which create rigidity

所以它们就不会有邪见、慢就不会制造出僵硬

since they are free from rigidity they are said to be soft

因为它们不是僵硬的，所以就被称为：柔软性

so softness of mental body softness of consciousness

所以是身柔软性和心柔软性 the next one is wieldiness of mental body wieldiness of consciousness

下一个是：身适业性与心适业性

now wieldiness means you can do anything you like with that thing

适业性，就是适于作业

when the clay is wet and soft

当泥巴是湿的，又是软的

then you can make this clay into any shape you like

你可以将其捏成任何形状

so that is what is called wieldiness of mental body and wieldiness of consciousness

这就是身适业性与心适业性

there are hindrances like sensual desire, hate and so on

五盖如贪、嗔等等

so when these mental hindrances are in the mind

当心里有这些盖

mind is difficult to manage

心就很难被调控

so there are said to be unwieldy

这样就不适业

so when mind is free from these mental hindrances

如果心里没有这些盖

the mind is said to be wieldy

心就适业

so that means you can manage the mind in the way you like

所以这样你就可以随心所欲调控心

and so these are the two mental factors

所以这两个心所

wieldiness of mental body and wieldiness of consciousness

身适业性与心适业性

and the next pair is proficiency of mental body and proficiency of consciousness

下一对是：身练达性与心练达性

in pali word pāguññatā means proficiency

巴利语pāguññatā意思是练达性

it is oppose to unhealthiness of mental body and unhealthiness of consciousness

它破除心所、心的疾病

now when there is lack of faith and so on

如果缺乏信等等

mind can not take what it likes to take

心不能缘取喜欢缘取的

and so the proficiency is missing there

这就没有练达性

so when there is no lack of faith in the mind

当心里有信

mind is proficient, taking the things that are beneficial to it

心就练达，可以缘取有益的目标

and the last is rectitude or straightness of mental body and rectitude of consciousness

最后一个：身正直性与心正直性

now it oppose to hypocrisy and fraudulence

对治伪善与狡诈

when there is hypocrisy or fraudulence mind is said to be crooked

如果有伪善和狡诈，心就是扭曲的

but these mental factors are free from hypocrisy and fraudulence

但是这些心所没有伪善和狡诈

and so there are said to be straight

所以称为正直性

so straightness of mental body and straightness of consciousness

所以是身正直性与心正直性

these 19 types of consciousness are called beautiful, universals

这19种被称为通一切美心心所

now you remember the beautiful types of consciousness

你们都记得美心

how many beautiful types of consciousness are there? you remember?

有多少美心？记得吗？

except the non-beautiful, the rest are beautiful

除了不美心，剩下的是美心

so 89 minus 30, 59 89减去30，59 so 59 types of consciousness are called beautiful, you take out of the chart 59种心被称为美心，你们把表拿出来

and you see the first 30 are non-beautiful, right?

首先的30个是不美心，对吧

and the rest are beautiful

剩下的都是美心

the first 30 means 12 unwholesome and 18 rootless consciousness

首先的30包括

12个不善心和18个无因心

so these 30 are collectively called non-beautiful

这30个统称为不美心

so since these are non-beautiful the others are beautiful

因为这些是不美心，剩下的就是美心

now these 19 mental factors are common to all these types of consciousness

这19个美心所通一切美心

so that means the first consciousness from among the sense-sphere wholesome consciousness, the first one

欲界善心第一个

so when that first one arises

如果它生起

all these 19 mental factors will arise with it

所有这19个美心所也会随之生起

the same with all other beautiful types of consciousness

其他美心也是同样的

therefore these 19 are called beautiful universals or in pali sobhana-sādhāraṇa

所以这19个心所被称为通一切美心

now the next three

接下来三个

the next three are called abstinences

接下来三个被称为：离

and in pali they are called virati abstaining from something

“离”巴利语是virati，远离

or refraining from something, so they are called abstinences, they are three of them

或者是：避免有三种离

and they’re right speech, right action and right livelihood

正语、正业、正命

if you’re familiar with the 8 factors of path you may notice these three among those 8

如果你们熟悉八正道就会发现这三个就在其中

right understanding, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration

正见、正思维、正语、正业、正命、正精进、正念、正定

so these three are among the 8 factors of path

这三个就在其中

but here since they are called abstinences

但是这里，因为它们被称为离

you must understand that

你们要知道

right speech means actually abstention from wrong speech

正语实际就是离开错误的语言

not just talking right, it is actually abstention from wrong speech

不只是讲正确的语言，也要离开错误的语言

the same with right action, right action here means abstention from wrong action, action means bodily action

同样，正业也指远离错误的行为行为，指身体行为

and right livelihood means abstention from wrong livelihood

正命意思是远离邪命

so these three

所以这三个

although the names are right speech, right action, right livelihood

虽然它们被称为：正语、正业、正命

they really mean not just speaking right, not just acting right

它们不只是语言正确，行为正确

but abstention from wrong speech, wrong action and wrong livelihood

还指远离：错误的言语、行为和错误的职业

and the abstention is

离

explained in the commentary as of three kinds, there are three kinds of abstentions

根据注释书，有三种

the first one is called abstention on occasion

第一种是：自然离

that means when you meet with an occasion to do something wrong

意思是：当你遇到某种做坏事的机遇

you refrain from doing that

你远离它，不去造恶

and that is called abstention on occasion

这被称为：自然离

and the second one is abstention by precepts

第二种是：持戒离

that means you have taken the precepts and so

意思是当你持戒后

when the occasion for doing wrong arises you refrain from it

有作恶的机会，你不去作恶

and the third one is absolute abstention

第三种是：正断离

and that absolute abstention arises with path consciousness

这种离与出世间道心一起生起

so when path consciousness arises, there is this absolute abstention

当道心生起时，就有这种正断离

that means it destroys the propensity to do wrong speech, or wrong action or wrong livelihood

意思就是摧毁了错误言语、错误行为、邪命的倾向

now

现在

the first one abstention on occasion

第一个：自然离

the commentary gives us a story for that

注释书给我们讲了个故事

there is a family in a village

村里有一户人家

and the mother is sick with some disease

一位母亲生病了

and the physician told them that in order to cure the disease

医生说如果要治好她的病

the fresh flesh of a rabbit is needed

需要新鲜的兔肉

a raw flesh of a rabbit is needed

需要新鲜的兔肉

now there were two brothers

这位母亲有两个儿子

so the older brother asked the younger brother to go to the forest and catch a rabbit

哥哥让弟弟去森林里捉兔子

so he went out to the forest

弟弟就去了森林

and he saw a rabbit eating grass

他看到兔子在吃草

but when the rabbit saw the man the rabbit went away

当兔子看到他的时候，就逃走了

but as the rabbit went away, it was caught in a creeper and so it could not run away and it was making like grrr, grrr, grrr and so on

兔子逃跑的时候，被藤条缠住了不能动弹，发出吱吱的叫声

so he picked it up

所以他就捉住了兔子

and then thought to himself: now i have got medicine for my mother

他想：这可以给我妈妈治病了

i will make medicine with the flesh of this rabbit

这只兔子可以入药

but then he thought

然后他想：

it would not be proper for me to kill a being simply because i want to cure the disease of my mother

为了治疗妈妈的病，而去杀生这应该是不对的

so thinking this way, he just let it go

这样想后，他就放了兔子

and he went back

他就回家了

then his brother asked him whether he had got the rabbit and he told the story

然后他的哥哥问他有没有捉到兔子他就告诉他哥哥情况

so when the elder brother heard this he scolded his younger brother

他的哥哥听了之后，把他骂了一顿

but the younger brother went to the mother

但是弟弟去到母亲那里

and then made the utterance of truth

然后宣说真实语

he made utterance of truth in this way

他这样宣说真实语：

ever since i came of age i know of what is right and wrong

自从成人以来，我知善知恶

i have never taken the life of a living being

未曾杀害任何生命

by this utterance of truth may my mother be cured

以此真实语，愿我母亲得愈痊

and it is said that the disease of his mother is cured

他母亲因此愈痊了

so here this man refrained from killing the rabbit on occasion

这个人避免杀生的境遇

now the occasion for or the chance for killing the rabbit has come to him

在他面前有一个杀兔子的机会

but he refrains from it

但是他远离了

so refraining or abstaining from doing wrong when some opportunity arises

当某种境遇出现时，避免作恶

is called abstention on occasion

这就被称为：自然离

he has an occasion to kill a rabbit but he did not

有杀兔子的机会，但是他没有杀

and abstention on precepts

接下来：持戒离

for this there is another story

这里也有一个故事

again there is a village and

也是一个村庄

one day a farmer took precepts from a well-known monk in the village

一天有个农夫从一个著名法师那里受戒了

so after taking the precepts he went to the fields to plow

受戒之后，他就去田里耕种

and then his oxen ran away

然后他的牛跑走了

and so he went in search of the oxen and he got into a forest

所以他就去森林里寻牛

so in the forest he was caught by a python a snake

在森林里他遇到了一条蟒蛇

so the snake coiled around him

这条蛇缠住了他

but he had in his hand a axe

他手里有一把斧头

so the first thing he thought was i will kill the snake with this axe

他的第一个念头就是要用斧头杀死蛇

so three times he thought that way

起了三次这样的念头

but later he thought it will not be proper for me to break the precepts

但是后来他想：我犯戒杀生恐怕不好

that i have taken from such a holy person

因为给我授戒的是个圣人

so i will give up my life

我要放弃生命

and he threw the axe away

所以他扔掉了斧头

by the power of his moral precepts his moral sila

凭借戒行的力量

the python released him and went away

蟒蛇松开了他，逃走了

so in this story

这个故事里

he abstained from killing the snake

这个农夫放弃杀蛇

because he has taken the precepts

因为他受戒了

so this another kind of abstention, abstention by or through taking precepts

这就是持戒离

the last one is absolute abstention, that means abstention achieved at the moment of enlightenment

最后一个是正断离，是在觉悟的时候获得的

now at the moment of enlightenment you all know the path consciousness arises

觉悟的时候，你们都知道，道心生起

and that path consciousness eradicate all mental defilements

道心断除了所有的烦恼

so when it eradicate mental defilements

它断除了烦恼

it eradicates all disposition for doing what is wrong

断除了作恶的倾向

so that is the abstention that last forever

这就是永远的离

so that is called absolute abstention

叫做：正断离

so there are three kinds of abstentions or abstinences

这三种离

each one of them can be of three

每一个都包含三个

so here we have sammā-vācā, right speech

我们在这里有：正语

sammā-kammanta, right action

正业

and sammā-ājīva right livelihood

正命

since there are abstentions

离

what is meant here is abstention from wrong speech

就是离开错误的言语

abstention from wrong action

离开错误的行为

and abstention from wrong livelihood

离开邪命

now in the discourses suttas

在经文里

buddha mentioned five trades

佛陀提到五种贸易

that disciples should not follow

佛弟子不当为

and it is

分别是

trading in or dealing in poisons, dealing in intoxicants, dealing in weapons

贩卖毒药、贩卖酒、贩卖武器

dealing in human beings that means slaves and so on

贩卖人口，就是贩卖奴隶等

and dealing in animals for slaughter

贩卖动物，卖它们去屠杀

so these five are called wrong livelihood

这五种被称为邪命

so a disciple of the buddha should abstain from dealing in these five things

佛弟子必须远离这五种贸易

so when he abstains from dealing in these five things

当一个人远离这五种事

and make his livelihood correctly

就是正命自活

then he is said to be practicing right livelihood

这就是正命

but here also right livelihood means abstention from these five kinds of wrong livelihood

正命就是远离这五种邪命

now the next group is limitless ones

下一组是无量

and they are compassion, karuna, and appreciative joy, mudita

就是悲、喜

now they are called limitless because

它们被称为无量

they must take the object that is limitless

是因为它们的所缘是无量的

when you practice compassion

当你修悲心的时候

you have to take all beings as object, no limits

所缘必须是所有众生，无量的

that is why they are called limitless

所以就被称为无量

so limitless means limitless in the range of object

无量，指所缘的无量

and when you practice appreciative joy also, you have to take all beings as object

当你修“喜”的时候也必须将所有众生作为所缘

now what is compassion

什么是悲？

compassion is desire to remove suffering from those who are suffering

悲就是拔除受苦者之苦的愿望

now when you see someone suffering, you want to remove that suffering from that being

当你看到某人受苦你想移除他的苦

and that desire to remove suffering from those who are suffering is called compassion

这种拔除受苦者之苦的愿望就被称为悲

so it has the characteristic of promoting the removal of suffering in others

所以它的特相就是促成他人苦难的拔除

when you practice compassion first you may practice compassion to one person one being, two beings and so on

当你修悲的时候，首先你对一个人、两个人修悲

but ultimately you must reach all beings

但是最终，你的悲心要达到所有众生

so may all beings be free from affliction or something like that

诸如：愿所有的众生远离烦恼等

may all beings be free from suffering

愿所有的众生脱离苦难

so when you repeat this, really meaning this and you are practicing compassion

当你重复这些，真的这样想你就是在修悲心

and it is important when you practice compassion

当你修悲的时候，重要的是

you just stop there with compassion and don’t go into sorrow or anger

仅仅停在悲心上，不要生起忧伤和愤怒

now that is very important

这是非常重要的

now sometimes people transcend or people pass compassion and go into violence

有时候人们跨越悲心，走向暴力

there are people who have compassion for animals being used as tests in medical laboratories

有人对医学实验室的动物有悲心

and then they would attack the people who are working there or they might even throw a bomb at them

他们去攻击在那里工作的人甚至向那里扔炸弹

and so their compassion turns to anger

所以他们的悲心变成了愤怒

so that is not compassion now they have come into anger

所以那不是悲心，它变成了愤怒

so when you practice compassion you have to see to it that it does not change into anger

当你修悲心的时候，你得知道不要让它变为愤怒

or sometimes you’re sorry with the person who is suffering

有时候你对受苦的人感到难过

and when you’re sorry with him then you have dommanasa you have a kind of ill will

你难过的时候，是忧受你的心里就出现嗔，

and so you step over into akusala

所以你跳过悲心，生起了不善心

so it is very important that we must be careful when we practice compassion

所以，修悲的时候，要非常小心，这很重要

we must not get into anger or sorrow

我们必须不要愤怒和忧伤

we must just stop just at compassion wish that they be free from suffering

我们必须只是停在悲心上愿他们脱离苦难

the second is appreciative joy that means

第二个是喜

when other people are prosperous

当别人有成就时

when other people are in success you are happy

当别人成功时，你很开心

you do not feel jealousy

你不会感到嫉妒

so that is appreciative joy or mudita

这就是随喜

and mudita also should be practiced to all beings without exception

喜的所缘也是所有众生，没有例外

and so it is also called limitless

所以也是无量

there must be no limit in the objects of mudita or appreciative joy

随喜的所缘必须无量

so when you practice mudita you say may they not fall away from this prosperity or some thing like that

当你修喜时，你说：愿所有的众生成就等等

now there are four divine abidings, for brahmaviharas

有四梵住

but here only two are mentioned

在这里只是提到两个

that is because metta is included in non-hatred

因为慈被包含在无嗔里

and upekkha is included in neutrality of mind

舍被包含在中舍性里

so actually there are four brahmaviharas

所以实际上有四个梵住

but the other two are included in the mental factors non-hatred and neutrality of mind

但是其他两个被无嗔、中舍性含摄

so these four can be practiced to become brahmaviharas or divine abidings

所以可以修习这四个，成为梵住

and also they can be not brahma abidings

也可以不成为梵住

so when you’re paying homage to the buddha, there is no hatred in your mind

所以当你礼敬佛陀，心里就没有嗔

but you’re not practicing loving-kindness

但是你不是在修慈

and when you’re paying homage to the buddha there is neutrality of mind

当你礼敬佛陀时，心里生起中舍性

but that is not upekkha as the brahmavihara

但是这不是梵住里面的“舍”

so in order to practice brahmavihara or noble abiding

如果要修习梵住里面的“舍”

you have to take the beings as object

你要将众生作为所缘

beings, limitless beings as object

将无量的众生作为所缘

and then thought of loving-kindness and so on to all living beings

然后对所有众生修慈

so here the two are called limitless

在这里，这两个被称为无量

but in other books, the four are called limitless ones

在其他书里，有四无量

now we come to the last one, that is wisdom faculty, paññindriya

最后一个是：慧根

actually paññindriya is amoha, non-delusion

实际上慧根是：无痴

opposite of moha, moha is not knowing

与痴相对，痴就是无明

and so paññindriya is knowing

所以paññindriya指智慧

understanding the true nature of things

了解诸法实相

and since it exercises its authority in its own field

因为在如实知见方面占主导

it is called indriya or faculty

所以被称为“根”

and this paññindriya or wisdom faculty has the characteristic of penetrating things according to their intrinsic nature

慧根的特相就是穿透诸法的本质

that means penetrating the true nature of things understanding that things are impermanent and so on

意思就是穿透实相，知道诸法无常等等

and it is compared to a light

它被比喻成一盏灯

so when there is wisdom then we see things as they really are

有智慧，就能如实知见实相

when there is no wisdom we are like in the dark

没有智慧，就如同在黑暗里

so it is the opposite of moha

它的对立面是：痴

so altogether we get 52 cetasikas

一起就是52心所

some common to both unwholesome and beautiful

有些心所可以伴随不善心，也可以伴随美心

some common to akusala only or beautiful only

有些只伴随不善心，或者只伴随美心

and these cetasikas will come into combination with the types of consciousness we have studied

这些心所将和我们学过的各种心组合

now we will have to find out

我们将要找出

which cetasikas go with which types of consciousness

哪些心所与哪些心同生

and also which types of consciousness go with which types of cetasikas

同样，哪些心与哪些心所同生

that means suppose we will take say vitakka

意思是，假如我们拿出：寻

and we will find out how many types of consciousness arise with vitakka

我们要找出有多少心可以与它同生

and then we will take the first unwholesome citta

假如我们拿出：不善心

and then we will find out how many cetasikas arise with that type of consciousness

我们要找出有多少心所伴随这些心生起

so there are two modes of combination

所以有两种组合模式

so we will study them tomorrow

我们明天学习它们

now we have come to the end of the 52 cetasikas

我们结束了52心所的学习

and these are mental states and these are interesting things

这些心所很有趣

and there is a way of understanding them

可以通过一种方式了解它们

by four aspects

通过四个方面

our teachers of old

我们古代的老师

taught us that each one of these should be understood according to the four aspects

教导我们每个心所都要通过四个方面了解

that means the characteristic of each one function of each one manifestation of each one and proximate cause of each one

即：特相、作用、现起、近因

they are given in the manual

在概要精解里都给出了

so you make check those from the manual

所以你们可以从里面查到

and they will be very interesting

这些非常有趣

ok, we will continue….

好，我们下次继续……

disk01track11

yesterday we studies the 52 mental factors

昨天我们学习了52心所

today we will study the combination of consciousness with mental factors

今天我们要学习心和心所的组合

now on other days i talked and you listened to me

以前是我讲，你们听

so i sweat and you didn’t

所以我流汗，你们很轻松

today i will make you sweat

今天我要让你们流汗

i will make you work

让你们做练习

now the chart on the screen shows the two kinds of combination

屏幕上的图表显示了两种组合

this chart shows the combination two ways

这张表显示了组合的两种方式

if you read from top to bottom

如果你从上往下读

it is one method of combination

这是一种组合方式

in order to differentiate the two methods

为了区分这两种方法

i will call this down going method cetasika-citta combination

我将自上而下的方法称为：心所-心组合

that means we will pick up a cetasika

意思就是我拿出一个心所

and then we will find out how many cittas that particular cetasika arises with

然后我们找出与这个心所同生的有哪些心

and if you read across it is another kind of combination

如果横着看那是另外一种组合

we pick up a type of consciousness

我们拿出一种心

and then we try to find out how many cetasikas arise with that particular type of consciousness

找出有多少心所可以伴随这种心

so we will call it citta-cetasika combination

这种组合就是心-心所组合

so there are two kinds of combination: cetasika-citta combination and citta-cetasika combination

所以有两种组合方式：心所-心组合方式，心-心所组合方式

so

所以

the in the column of cetasikas

在心所的纵列里

there are grouped together

是分组的

52 cetasikas are grouped together 52种心所分组排列

that is to make the chart fit in the page of the book

这样图表才能适应页面大小

if we can expand this chart

如果我们扩展这个表格

so that each column each line represent just one citta, one cetasika

每列每行只代表一种心或心所

it would be very good

这样就非常好

but it maybe bigger than the wall of this hall

但是这样就要一张很大的纸可能比这个墙壁还大

ok, now the first is universal 7, you know the universal 7

好，第一个是遍一切心心所，七个

the 7 universal cetasikas

七个遍一切心心所

if you look back the list of cetasikas,

如果你往前翻心所的列表

the universal 7 are contact, feeling, perception, volition, one-pointedness of mind, life faculty and attention

遍一切心心所是：触、受、想、思、一境性、名命根、作意

the universal 7 represent these 7 cetasikas

遍一切心心所就代表这七个心所

and then next line is initial application or vitakka

下一行是寻心所

and then sustained application, vicara

然后是伺心所

decision, adhimokkha

胜解

energy, viriya

精进

zest, piti

喜

and desire, chanda

欲

and then next column is unwholesome universals 4

下一列是遍一切不善心心所4个

so they are delusion, shamelessness, fearlessness, and restlessness

它们是：痴、无惭、无愧、掉举

and next is greed or lobha

下一个是：贪

and then wrong view, ditthi and conceit mana

然后是：邪见、慢

a group of 3

这是三贪因心所

and next a group of 4

下面是四嗔因心所

hate dosa, envy issa

嗔、嫉、

avarice macchariya and worry or remorse kukkucca

悭、恶作

and then two sloth and torpor, thina and middha

然后是两有行：昏沉和睡眠

and then the last of the akusala cetasikas, doubt vicikiccha

最后一个不善心所：疑

and then beautiful universals 19

然后是：遍一切美心心所19个

since they arise together with the beautiful cittas

它们伴随美心生起

the 19 are put in just column

所以这19个被放在一列里

and then abstinences 3

然后是三离心所

right speech, right action, right livelihood

正语、正业、正命

and then illimitables or limitless ones 2

然后是二无量心所

compassion and sympathetic joy

悲、喜

and then the last wisdom or the wisdom faculty

最后一个是慧或慧根

so these are the 52 cetasikas here

这就是52个心所

if we read these chart down

如果我们从上往下看表

now we will find out how many cittas arise with universal cetasikas

我们会发现有多少心与遍一切心心所相应

since they are universal, they arise with all cittas

因为它们是遍一切心心所，所以与所有心同生

this chart is in the book

书里的这张表

page 102, 103

在第102、103页

if you read down the column universal 7

如果你向下看这列遍一切心心所

you see all cittas there

你看到所有心都与它相应

so 89 or 121 types of consciousness

所有89或121种心

so contact arises with 89 or 121 types of consciousness

所以“触心所”与89

或121种心相应

feeling, perception and so on

然后是受、想等等

all these 7 cetasikas arise with all types of consciousness, so there is no difficulty here

这七种遍一切心心所与所有心相应，这个没什么困难

and then we come to initial application or vitakka

我们现在看寻心所

if you look down at the bottom you see the number 55

如果你看这一列的底下，可以看到数字55 so that means vitakka arises with 55 types of consciousness

意思就说寻心所与55种心相应

and they are, what?

是哪些心呢？

all akusala cittas

所有的不善心

oh, wait, i’d like to explain the left hand column with the head cittas

等一等，我想解释一下左边的“心”

now greed rooted

先看贪根心

there are 8 types of consciousness that are rooted in greed lobha mula

有八种贪根心

so there are 1, 2, 3, 4, 5, 6, 7, 8

一二三四五六七八

and then hate rooted, 1 and 2, dosa mula

然后是嗔根心两种

and delusion rooted again 1 and 2 moha mula

然后是痴根心也是两种

now the next sense consciousness 10

接下来是根识10种

now that means, seeing consciousness, hearing consciousness, smelling, tasting and touching consciousness

根识就是：眼耳鼻舌身诸识

5 are the result of unwholesome kamma

五个不善果报心

and the other 5 result of wholesome kamma

五个善果报心

so these 10 are collectively called sense consciousness

所以这十个被称为根识

actually not just sense consciousness

实际上不仅称为根识

two sets of five types of consciousness

还被称为双五识

in pali they’re called dvipañcaviññāṇa

巴利语是：dvipañcaviññāṇa so when we want to refer to all ten of these consciousnesses, we say in pali dvipañcaviññāṇa

如果我们要提到所有这十个心，我们就会说：双五识

so two sets of five types of consciousness

双五识

but here for simplicity sake we will call sense consciousness

在这里，为了简便，直接称为根识

so when we say sense consciousness we mean those ten types of consciousness from the rootless consciousness

所以当我们说根识的时候，就是指无因心里面的这十个心

so two eye consciousnesses, two ear consciousnesses and so on up to two body consciousnesses

双眼识、双耳识、一直到双身识

and then receiving consciousness there are two receiving consciousnesses

然后是领受心，有两个

one belonging to the result of unwholesome and the other belonging to the result of wholesome

有一个是不善果报心，另外一个是善果报心

and then investigating consciousness

然后是推度心

accompanied by equanimity that means accompanied by neutral feeling

是伴随着舍受

and another investigating consciousness

还有一个推度心

there are two of the investigating consciousnesses accompanied by neutral feeling

有两个舍俱推度心

and then investigating joy, that means investigating consciousness accompanied by joy there is only one

然后是悦俱推度心，一个

and it belongs to the result of wholesome kamma

这个是善果报心

and then five-door-adverting

然后是五门转向心

in the dot chart that is the first of the third column in rootless consciousness

在带点的图表里，第三列第一个，是无因心

five-sense-door-adverting

五门转向心

and then the next is mind-door-adverting

然后是意门转向心

and then next one smile producing

然后是生笑心

and then you have SS wholesome

然后是SS善心

sense-sphere wholesome or kamavacara kusala

也就是欲界善心

there are 8, and 1 and 2 are put together there, 3, and 4, 5 and 6, 7 and 8

有八个，一二、三四、五六、七八

because they have the same number of mental factors arise with them

在一起的两个都具有相同数目的心所

and then SS result, sense-sphere resultant

然后是欲界果报心

there are also grouped together as 1 and 2, 3 and 4, 5 and 6, 7 and 8

也是按一二、三四、五六、七八，两个一组

and then SS functional, sense-sphere functional

然后是欲界唯作心

they are also grouped together as 1 and 2, 3 and 4, 5 and 6, 7 and 8

也是按照一二、三四、五六、七八，两个一组

and then FMS what is that?

然后是FMS，这是什么？

fine-material sphere, rupavacara

色界心

so fine-material sphere, first jhana three

色界心，初禅三心

fine-material sphere second jhana three, third, fourth, fifth jhana three

色界二禅，三心，三禅、四禅、五禅，三心

three means one wholesome, one resultant and one functional

三心指：善心、果报心、唯作心

so there are three first jhana, second, third, fourth, fifth jhana cittas

所以初禅、二三四五禅，每一个都有这三心

and then IS

然后是IS immaterial sphere, arupavacara

无色界心

arupavacara is included in the fifth jhana

无色界心被第五禅所摄

so there fifth there

所以第五禅

and there are 12 of them

有十二个心

and then four path cittas

然后是四个道心

expanding into 20 cittas

扩展为二十个心

so here what do they mean is first jhana, first path

在这里就是：初禅，第一道心

second jhana first path

二禅、第一道心

third jhana, fourth jhana, fifth jhana first path

三四五禅，第一道心

and then first jhana second path

然后是初禅，第二道心

second jhana second path

二禅，第二道心

third jhana second path, fourth jhana second path

三四禅，第二道心

and fifth jhana and second path and so on

五禅，第二道心等等

so there are all together 20 path consciousnesses

一起就是二十个道心

and fruit consciousnesses are also in brief there are four

果心，略数是四个

and when expanded there are twenty

如果扩展就是二十个

so first jhana first fruit consciousness

初禅，第一果心

second jhana first fruit consciousness and so on

二禅，第一果心等等

fifth jhana first fruit consciousness

五禅，第一果心

and then first jhana second fruit consciousness and so on

初禅，第二果心等等

so

所以

all 121 types of consciousness are arranged in this diagram

所有121种心都被包括在这张表里

grouping together the types of consciousness that have the same number of mental factors arising with them

根据相同的心所数量，按组分类

that is to abbreviate or to make the chart fit in the page

这样做是为了让图表适应页面

here also if we can put just one citta in one line

我们同样也可以把一个心作为一行

we will have 121 lines so to go down

排列下去就有121行

that will be very good because

这样就很好，因为

in that case you don’t have to find for yourself what sense consciousness means and so on

这样的话，像碰到根识，你就不用再查了

but in order to make it manageable we have to group some types of consciousness together

但是为了让图表适应页面，我们只能给它们分组

so now we will go back to the cetasika-citta combination

我们现在再回到心所-心组合

so the seven univsersals, they arise with all 89 or 121 types of consciousness

所以七个遍一切心心所，它们与所有89或121种心相应

so that is no difficulty here

这个不难

now initial application it arises with all 12 akusala cittas

寻心所，与所有12个不善心相应

and then it does not arise with ten sense consciousness

但是它与双五识不相应

that means eye consciousness and so on

就是指眼识等等

so the eye consciousness so on arise without vitakka without initial application

眼识等的生起没有寻心所的伴随

so initial application does not arise with these ten types of consciousness

寻心所不与这十个心相应

and then two receiving consciousness it arises with and so on so on until we come to the second jhana

然后是与两个领受心相应，一直到二禅心

so the fine-material second jhana three

色界二禅的三个心

there is no vitakka

没有寻心所

and third jhana, fourth jhana, fifth jhana no vitakka and

三四五禅，都没有寻心所

immaterial jhanas no vitakka

无色界禅那，没有寻心所

and then path consciousnesses with first jhana forth, there is vitakkha

然后是道心，初禅系列，有寻心所

but with second, third, fourth, fifth no vitakka

但是二三四五禅，没有寻心所

and with fruit consciousness also first jhana forth there is vitakka

果心也是同样，初禅系列，有寻心所

but with second, third, fourth and fifth there is no vitakka

二三四五禅，没有寻心所

so when we add these all up, we get 55 types of consciousness with which initial application or vitakka arises

所以把所有这些加起来，我们得到55种心，与寻心所相应

actually vitakka does not arise with ten sense consciousnesses

实际上寻心所与十个根识不相应

and it does not arise with second, third, fourth and fifth jhana that’s all

与二三四五禅不相应，如此

if you can remember this, you can find out the 55

如果你记住这些，就能找出55个心

then sustained application

接下来是伺心所

now sustained application arises with 66 types of consciousness

伺心所与66种心相应

the 55 that vitakka arises with plus 11 more

寻心所的55再加11 vicara is with second jhana, right?

伺心所与二禅相应，对吧？

how many jhana factors are with second jhana?

二禅有几个禅支？

vicara, piti, sukha, ekaggata

伺、喜、乐、一境性

so vicara arises 11 more cittas than vitakka

所以伺心所比寻心所多11个相应的心

so you just add the 11 second jhana consciousness to the 55

用11个二禅心加上55 and you get 66

就得到66 you have the small card with you?

那张小卡你们有吗？

please try to find out the fisrt jhana cittas and so on

请找出初禅心等等

how many first jhana cittas are there?

有多少初禅心

3 from rupavacara

色界三个

and 8 from lokuttara or supramundane

出世间八个

so all together 11

一起就是11个

so 11 first jhana cittas, 11 second jhana cittas, 11 third jhana cittas, 11 fourth jhana cittas 11个初禅心，11个二禅心

11个三禅心，11个四禅心

and how many fifth jhana cittas

五禅心多少个？

3 from rupavacara

色界三个

and all 12 arupavacara or immaterial 12个无色界禅心

and then 8 from supramundane

八个来自出世间心

you use the chart?

你们用那个表吗？

so first jhana three

初禅三个

now you see them?

现在你们看到了吧？

first jhana three

初禅三个

there are rupavacara or material consciousness

色界心

and the second jhana three

二禅三个

third jhana three

三禅三个

fourth jhana three

四禅三个

and then fifth jhana three

五禅三个

it’s from rupavacara

这是色界心

and arupavacara all 12 belong to fifth jhana

还有无色界所有12个都属于五禅

and then you go to the supramundane

然后看出世间心

so

所以

path consciousness, look at the path consciousnesses

道心，看道心

how many first jhana cittas are there? four

有多少初禅心？四个

second jhana citta, four

二禅心，四个

third jhana, fourth jhana citta, four

三禅四禅心，四个

fifth jhana citta also four

五禅心，也是四个

and among the fruit consciousness

果心

there are four first jhana cittas

有四个初禅心

four second, third, fourth, fifth, four fifth jhana cittas

二三四五禅心，也都是四个

so if you read these across there are only 11 first jhana cittas

如果你们横着看，有11个初禅心

so three from rupavacara

三个来自色界

and eight from supramundane

八个来自出世间心

so next 11 second jhana cittas

然后11个二禅心

11 third jhana cittas 11个三禅心

11 fourth jhana cittas 11个四禅心

but fifth jhana cittas are more than 11

但是五禅心不止11个

three plus twelve plus four plus four

三加十二加四加四

how many?

多少？

three plus twelve fifteen, fifteen plus four seventeen

三加十二十五，十五加四十七(此处尊者算错了) seventeen plus four, twenty one

十七加四二十一

no

错了

there must be twenty three

应该是二十三

well

那么

three twelve, right?

三加十二，对吧？

or yeah, fifteen plus eight, twenty three

哦，是的，十五加八，二十三

so there are twenty three fifth jhana cittas

所以有23个五禅心

ok now

好，现在

we can go back to the chart

回到图表

so now you can see in your mind

现在你们可以知道

the 11 first jhana cittas 11个初禅心

11 second, third, fourth jhana cittas

二三四禅心，各11个

and 23 fifth jhana cittas

五禅心，23个

now vitakkha arises with 11 first jhana cittas

寻心所与11个初禅心相应

but vicara arises with 11 first jhana cittas and 11 second jhana cittas

但是伺心所与11个初禅心和11个二禅心相应

so that is why vicara or sustained application arises with 66 types of consciousness

所以伺心所与66种心相应

the third one, decision

第三个：胜解

decision does not arise with doubt

胜解不与疑在一起

decision and doubt are opposite to each other

胜解与疑彼此相对

when there is doubt you can not get your decision

如果有疑，你就不能做决定

so when there is decision there is no doubt

做决定的时候，就没有疑

so decision does not arise with the consciousness which is accompanied by doubt

所以胜解不包括在与疑相应的心里

so 11 types of unwholesome consciousness

所以11个不善心

and then it does not arise with the ten sense consciousnesses and that’s all

然后它不与十个根识相应，就这样

so all together 78 or 110

所以一共是78个，或者110个

and then energy

接下来是：精进

energy arises with all twelve akusala unwholesome cittas

精进与所有12个不善心相应

but it does not arise with sense consciousness ten

但是不与十个根识相应

receiving consciousness two

不与两个领受心相应

investigating consciousness three let us say

不与三个推度心相应

and five-sense-door-adverting

不与五门转向心相应

so it arises with only two from the rootless consciousness

它只与无因心里的两个相应

and there are mind-door adverting and smile producing

也就是：意门转向心、生笑心

and then with all the rest of cittas

然后与剩下的所有心相应

and so it arises with 73 or 105 types of consciousness

精进与73或105种心相应

next is what? zest

接下来是什么？喜心所

now zest or joy piti

喜心所

piti cannot arise with those types of consciousness that are accompanied by indifferent feeling or neutral feeling

喜心所不能与舍受心在一起

so piti arises with only four from the lobha mula or four from the types of consciousness rooted in lobha

所以喜心所只与贪根心里的四个相应

and no other from the akusala

不与其他不善心相应

and then it does not arise with sense consciousness because sense consciousness are accompanied by what feeling?

喜心所不与根识相应，因为根识伴随的感受是什么？

all ten sense consciousness are accompanied by upekkha, neutral feeling

所有十个根识都是舍受

so it does not go with upekkha so it does not arise with this

所以喜心所不与舍在一起也就与根识不相应

and two receiving consciousness also

也不与两个领受心相应

are accompanied by upekkha

因为它们也是舍受

so it does not arise with them

所以就不与它们相应

and investigating consciousness accompanied by equanimity two it does not arise with

两个舍俱推度心，不与之相应

but the investigating consciousness accompanied by joy it arises with

但是与悦俱推度心相应

and with smile producing also it arises

也与生笑心相应

and then

然后

we go to kamavacara or sense-sphere wholesome

看欲界善心

now the first four of the sense-sphere wholesome

前四个欲界善心

are accompanied by joy, right? somanassa

它们是悦俱的，对吧？

so with these four piti arises

所以喜心所与这四个相应

but with the other four, piti does not

喜心所与另外四个则不相应

that means with sense-sphere wholesome one two and three four piti arises

即欲界善心1、2、3、4个，喜心所与之相应

but with five six and seven eight piti does not arise

但是第5、6、7、8个，喜心所不与之相应

and then sense-sphere resultant

接下来是欲界果报心

one two three four it arises 1、2、3、4，与之相应

with and, five six seven eight it does not arise with 5、6、7、8，喜心所不与之相应

and sense-sphere functional, one two three four it arises with

欲界唯作心，1、2、3、4，喜心所与之相应

and with five six seven eight it does not arise 5、6、7、8，喜心所不与之相应

and then with first jhana

然后是初禅心

actually 11 11个

with rupavacara first jhana it arises

色界初禅心，与之相应

second jhana yes, third jhana yes

二禅，是，三禅，是

fourth jhana it does not arise

四禅，不与之相应

because there is no piti in fourth jhana

因为四禅没有喜禅支

and then fifth jhana there is no piti so it does not arise

五禅，也没有喜禅支，不与之相应

and with the twelve arupavacara cittas with twelve immaterial sphere cittas it does not arise 12个无色界心，不与之相应

because the twelve immaterial cittas are accompanied by neutral feeling

因为12个无色界心都是舍受

and then with the supramundane it arise with first jhana second jhana and third jhana not with fourth and fifth jhana

然后是出世间心，与初禅、二三禅相应不与四五禅相应

so all together, piti arises with 51 types of consciousness

所以，所有加起来，喜心所与51种心相应

that means with those that are accompanied by joy

即与悦俱的心相应

except the fourth jhana cittas

但四禅禅心除外

and desire chanda

欲心所

desire arises with eight rooted in greed

欲心所与八个贪根心相应

and two rooted in hate

也与两个嗔根心相应

but it does not arise with two accompanied by delusion

但是与两个痴根心不相应

so only ten from akusala

所有与不善心中的10个相应

and then it does not arise with all rootless consciousness

它与所有无因心都不相应

but with others it arises

与剩下的所有心，都相应

so all together it arises, desire arises with 69 or 101 types of consciousness

所以所有加起来，欲心所与69或101种心相应

so now you know how to read this chart

现在你们知道如何看这个表

if you want to know with how many types of consciousness a certain mental factor arises

如果你想知道某个心所与哪些心相应

then you read this chart from top to bottom

你就从上往下看

now let us go further

接下来继续

unwholesome universals four

遍一切不善心心所

that means delusion shamelessness fearlessness and restlessness

即：痴、无惭、无愧、掉举

these four arise all unwholesome cittas

这四个与一切不善心相应

that’s all

就这样

the others are not unwholesome cittas, so they will not arise with any of the remaining types of consciousness

其他的都不是不善心，所以不与其他心相应

and so there are only twelve for them

所以只有十二个心与之相应

that means delusion arises with twelve unwholesome types of consciousness

即：痴与12个不善心相应

shamelessness fearlessness with twelve unwholesome types of consciousness and so on

无惭、无愧也是与12个不善心相应，等等

and then greed or lobha

接下来是：贪心所

it arises with only 8 types of consciousness accompanied by greed lobha mula

它只与八种贪根心相应

no other so only eight

没有其他的，所以只有八种

and wrong view

邪见

wrong view arises with first and second unwholesome consciousness rooted in greed

邪见与贪根心中第一二两种心相应

and then fifth and sixth

也与第五六两种贪根心相应

if you go back to the list of types of consciousness you will see

如果翻回到心的列表，可以看到

say with joy with wrong view unprompted

悦俱邪见相应无行

with joy with wrong view prompted

悦俱邪见相应有行

with joy without wrong view unprompted

悦俱邪见不相应无行

with joy without wrong view prompted and so on

悦俱邪见不相应有行等等

so if you look at the chart you easily see that

如果你看那个表，就容易看到

wrong arises with first and second and fifth and sixth of the eight types of consciousness accompanied by lobha or attachment or greed

邪见与八个贪根心中的第一第二、第五第六相应

and then conceit

然后是：慢心所

conceit arises with third and fourth seventh and eighth consciousness from the unwholesome types of consciousness

慢与不善心中的第三四、七八相应

now it is said in the books that wrong view and conceit do not arise together

书中说邪见和慢不能同时生起

because their way of looking at the five aggregates are different

因为它们观察五蕴的方式不同

wrong view takes things to be permanent, it takes things to be self or soul or so on

邪见认为诸法是常、有我等等

and so its way of looking at the five aggregates is like permanent or soul

所以它看待五蕴的方式是恒常、有我

but conceit is “I”, “I”

但是慢心所是：“我怎样”、“我怎样”

so conceit looks at the five aggregates in another way

所以慢以另外的方式看待五蕴

and so they can not arise together with the same type of consciousness

所以这两个不能同时存在于一个心中

so when wrong view is there there can be no conceit

所以有邪见，就不能有慢

and when there is conceit there can be no wrong view

有慢，就不能有邪见

although they are based on the five aggregates

虽然它们都是基于五蕴

and although both of them are associated with lobha or greed or attachment

虽然两个都与贪有关

because wrong view also comes from attachment to the five aggregates

因为邪见也是起源于对五蕴之贪执

conceit also comes from attachment

慢也是来自贪执

if you are not attached to yourself you will not feel conceit at all

如果你不贪执于自己，你就决不会有慢

so it is said that just as two lions can not live in one and the same cave

所以说，二狮不容于一穴

so wrong view and conceit can not arise with one and the same type of consciousness

所以邪见、慢不能同生于一心

so when there is wrong view there is no conceit, when there is conceit there is no wrong view

所以有邪见就没有慢，有慢就没有邪见

so conceit arises with only third, fourth, and seventh eighth of the consciousness accompanied by greed so only four

所以慢心所与贪根心中的第三第四第七第八相应，四种

now the next group is hate, envy, avarice, worry

下一组是：嗔、嫉、悭、恶作

thsese four are put together because they arise with the two cittas accompanied by hate

这四个放在一起，因为它们与两个嗔根心相应

so if you read down you see

如果往下，你就看到

hate, envy, avarice, worry

嗔、嫉、悭、恶作

hate rooted one and hate rooted two

嗔根心第一、第二

so there are only two types of consciousenss that they arise with

所以它们只与两种心相应

and next is sloth and torpor

下一个是：昏沉与睡眠

now sloth and torpor means you are dull

昏沉与睡眠意思是：呆滞

so sloth and torpor can not arise with those types of consciousenss that are unprompted

所以昏沉与睡眠不能与无行心在一起

so those that are unprompted are not said to be dull

无行心不呆滞

they are keen

因为无行心很敏锐

and so sloth and torpor can not arise with the types of consciousenss that are unprompted

所以昏沉与睡眠不能与无行心相应

so they arise with prompted only

它们只与有行心相应

and they are one two three four five

有1、2、3、4、5 five types of consciousness that are prompted among the twelve unwholesome cittas

与12个不善心中的五个有行心相应

so only five

所以只有五个

and then doubt

然后是疑

doubt arises with only one type of consciousness

疑心所只与一种心相应

and that is the first of the two types of consciousness accompanied by delusion

就是与两个痴根心中的第一个相应

and now we come to beautiful cetasikas

现在看美心所

now the first group is beautiful universal 19

第一组19个遍一切美心心所

now if you look at the list you will find that there are 19 beautiful cetasikas

如果你们看表，就可以看到19个美心所

that is from faith to rectitude of consciousness

从信到心正直性

from number 28 to 46

从第28到第46 so these 19 types of consciousness [cetasikas]

所以这19种心所

arise with all beautiful consciousness

与所有美心相应

that is why they are called beautiful universals

所以被称为遍一切美心心所

so beautiful universals means they arise with every type of beautiful consciousness

所以遍一切美心心所意思是它们与所有美心都相应

that means every type of wholesome consciousness

即：每一种善心

every type of kamavacara resultant consciousness and so on

每一种欲界果报心等等

so they arise with 59 or 91 types of beautiful consciousness

所以它与59或91种美心相应

and then they are three abstinences

然后是三离

right speech, right action, right livelihood

正语、正业、正命

so three abstinences arise with how many?

这三离心所与多少种心相应？

eight sense-sphere wholesome consciousness

八个欲界善心

all, one to eight, one two three four five six seven eight

所有八个，从一到八

and then you go down you get the all supramundane cittas

然后往下，找到所有的出世间心

if you take supramundane cittas to be eight

如果把出世间心算作八个

then the number of cittas they arise with is sixteen

那么与它相应的心有16个

if you take supramundane cittas to be forty, then the number of cittas they arise with is forty eight

如果将出世间心算作40，那么与它相应的心有48个

and then two limitless ones

然后是两个无量

now two limitless ones arise with eight sense-sphere wholesome consciousness

这两个无量心所与八个欲界善心相应

and then

然后

eight sense-sphere functional

八个欲界唯作心

and then first jhana, rupavacara

然后色界初禅

fine-material sphere first jhana three

色界初禅，三个

second jhana, three third jhana, three and fourth jhana, three

二禅三个，三禅三个，四禅三个

they do not arise with fifth jhana

它们不与五禅相应

because illimitables mean karuna and mudita, compassion and sympathetic joy

因为无量心所是悲、喜

and they are accompanied by joy

它们的感受是喜悦

and so they do not arise with fifth jhana

所以与五禅不相应

and they do not arise with all supramundane cittas

与所有出世间心都不相应

so they arise with only 28 types of consciousness

所以只与28种心相应

and then the last one is wisdom, or non-delusion

最后一个是慧或无痴

now if you look at the list you will see

如果看列表，你们就看到

in the sense-sphere wholesome cittas the first two are with joy with knowledge unprompted

欲界善心，前两个是悦俱智相应无行

with joy with knowledge prompted and so on

悦俱智相应有行

so the first and second

所以，第一第二

with first and second wisdom arises

慧心所与第一第二相应

and with fifth and sixth wisdom arises

与第五第六也相应

so four from wholesome four from resultant

所以四个来自善心，四个来自果报心

and four from the functional

四个来自唯作心

and then it arises with all rupavacara cittas arupavacara cittas and lokuttara cittas

然后它与所有色界心、无色界心、出世间心相应

it arises with all fine-material sphere cittas

所以它相应于所有色界心

immaterial sphere cittas and supramundane cittas

无色界心和出世间心

so the wisdom arises with 47 types of consciousness or 79 types of consciousness

所以慧心所与47或79种心相应

so

所以

if you have this chart you can easily find out which cetasikas arise with which cittas

如果你有这张表，就很容易找出哪个心所与那种心相应

if you want to simplify this

如果想方便

you have to draw the diagram for just one line for one citta

你需要画表，每行表示一个心

so you have 121 lines going down

你需要画121行

it may be a big chart

这就会是一张大表

but that will be much easier because you don’t have to think of anything, you just look at it and you get the result

那样就更简单，因为你不需要动脑筋，只要看一下就知道结果

now when i taught abhidhamma in Malaysia

我在马来西亚教阿毗达摩的时候

i had them made a big chart

我让他们画了一张大表格

and they did

他们照做了

and they had about three or four versions of it

他们画了三四个版本

because i divided them into groups and each group made the chart of its own

因为我把学生分组，每组做自己的表

now there were many students there

因为学生很多

too many so that it’s difficult so we divided into groups

人数太多了，比较麻烦所以我们就分组

so if you can do like that a big chart it will be much easier

如果你们能那样画大表格那样就会更简单

but if you know how to read this small chart it may be the same to you

如果你们知道如何读这个小表格效果也是一样的

so this is the method of association

所以，这就是心所相应理

or cetasika-citta combination

或者说：心所-心组合

so this is one method

这是一种方法

now you have this chart

你们有这张表

do you remember the colors of this?

你们记得这张表上的各种颜色吗

colors are not put in this chart

这张表格没有涂颜色

because i left them blank for you to fill in the colors

我留白让你们去涂颜色

so i will give you homework

我会给你们留作业

so

所以

let us do the first one with vitakka

让我们做第一个：寻心所

so with vitakka there are 55 types of consciousness

与寻心所相应的有55种心

transparencies have not been made

透明纸还没做好

so you can not look at this green today

所以蓝颜色你们今天还看不到

so with vitakka there are 55 types of consciousness

与寻心所相应的有55种心

what i want you to do is

我要求你们做的是

filling the colors, correct colors in those types of consciousness that arise with vitakka

就是在与寻心所相应的心上涂上正确的颜色

i hope you can do that

我希望你们能做到

right?

好不好？

so it is important that you do not make mistake

重要的是：不要写错了哦，

because you have only this sheet

你们只有这一张表格

before putting in colors i think you make extra copies

我觉得在涂颜色之前，你们多复印几张

ok, let us try for vitakka

好，现在试试寻心所

you look at the first column right?

看第一列，对吧？

vitakka arises with all twelve akusala cittas right?

寻心所与所有

12个不善心相应，对吧

so you put red color in four

所以在前四个上涂红色

blue color in the next four

接着四个蓝色

green color in the two

接下来两个是绿色

and blue color in the two, ok

然后两个是蓝色，好

and then it does not arise with sense-sphere consciousness

寻心所不与欲界心某些心相应

so you keep blank the ones in the rootless consciousness

所以在无因心里面的某些不用涂颜色

so one two three four five six seven eight nine ten

一二三四五六七八九十

so these ten you leave blank

这十个心不用涂颜色

because vitakka does not arise with these ten

因为寻心所不与这些心相应

with others it arises

但是与余下的相应

so with two receiving consciousness you put in color

所以两个领受心，你涂上颜色

and then three investigating consciousness you put in correct colors

然后是三个推度心，要涂上正确的颜色

one red and two blue

一个红色，两个蓝色

and then with the third column

然后第三列

the first one is five sense door adverting

第一个五门转向心

now vitakka arises with it so you put in color there

寻心所与之相应，所以涂颜色

and mind door adverting also yes

意门转向心，涂颜色

and smile producing also yes

生笑心，涂颜色

so you put in correct colors in these three

这三个涂上正确的颜色

now let us go to sense sphere beautiful consciousness

看欲界美心

so three columns

三列

vitakka arises with all 24

寻心所与所有24个相应

so you have to fill in the colors red colors and blue colors here in all 24

所以你要给24个涂上红色、蓝色

and then vitakka arises with first jhana

然后寻心所与初禅心相应

eleven first jhana cittas 11个初禅心

so that means in topmost line

所以最上面的一行

three rupavacaras and eight lokuttaras

三个色界禅心，八个出世间禅心

and if you count them you will get 55

你们数一下，有55个

so now you know how to fill in the other charts, they’re all together, how many?

你们知道如何涂其他表，看看多少张

only eighteen

只有十八张

not too many

并不多

so i want you to fill in the colors in these charts

我希望你们将这些表都涂上颜色

and tomorrow you will see the transparencies and you will check with the transparencies

明天，你们就会看到透明纸可以用它对答案

how many you get right or you get all right or you may get some one wrong

看看你们对了多少，错了多少

so it is a good exercise to make yourself familiar with the combination of cittas and cetasikas

这是个很好的练习，让你熟悉心和心所的组合

so this is the method of association it is called method of association

这个方法就是心所相应理

but it doesn’t mean much

但是这个意思并不明确

so i prefer to call it cetasika-citta combination

所以我喜欢叫：心所-心组合

that is easier to understand

这个更好理解

so in cetasika-citta combination we can use these charts

所以心所-心的组合，我们可以用这些表

i want you to really do the charts and bring them tomorrow so you can check with the transparencies

我希望你们涂好这些表格，明天带过来用透明纸对答案

so first you have to make yourself familiar with the original basic chart

首先你们要让自己熟悉最基本的表格

because there are colors red blue and green

因为上面有红、蓝、绿的颜色

so you put in correct colors there

你们涂上正确的颜色

so after you have done the charts

你们涂好颜色之后

then you have this chart with you, you can find out easily how many cittas arise with vitakka

然后根据这个表，你们就很容易找出有多少心与寻心所相应

how many cittas arise with vicara

有多少与伺心所相应

i mean with how many types of consciousness vitakka arises

我的意思是寻心所与哪些心一起生起

with how many types of consciousness with vicara arises and so on

伺心所与哪些心一起生起，等等

you want to do the next one

想做做下一个么？

you may try now

你们可以试试

with vicara, 66

伺心所，66个

oh, you may not have red and blue colors with you

哦，你们没有红色和绿色

[laughs] ok

好

vicara arises with the 55 that arise with vitakka

伺心所与寻心所的

55个相应心一致

plus 11 second jhana consciousness

在加上11个二禅心

so you just put 11 more second jhana consciousness

所以你只需要再涂上

11个二禅心

you put in the colors there and you get the chart for with vicara 66 and so on

你涂上颜色，在表上写上伺心所66，等等

so this is the method of association or cetasika-citta combination

这种方法就是：心所相应理或心所-心组合

now the other combination is called method of combination

另外一种方法是：心所摄理

so i prefer to call it citta-cetasika combination

我喜欢称它为：心-心所组合

we take citta as a basis

是以心为基础

and then we find out how many cetasikas arise with a given citta

然后找出有多少心所被此心所摄

for this method you read across

这种方法，你要横着看

so first there is greed rooted consciousness number one

第一个是贪根心第一个

that is with joy with wrong view unprompted

悦俱邪见相应无行心

so how many cetasikas go with it? 19

有多少心所被其所摄？19 and there are seven universals

七个遍一切心心所

vitakka, initial application, sustained application, decision

寻、伺、胜解

energy, zest, desire

精进、喜、欲

that means all thirteen ethically variables

即所有十三个通一切心所

and then unwholesome universal four, yes

然后4个遍一切不善心心所，是的

and then greed, yes, wrong view, yes

然后贪， 是的，邪见，是的

when there is wrong view there can be no conceit, so only wrong view

如果有邪见，就没有慢，所以只有邪见

so you get all together 19 mental factors arising with first type of consciousness accompanied by greed

所以一起就是19个心所被第一个贪根心所摄

now 19 means universals are seven 19即七个遍一切心心所

and then initial application eight

寻心所，八

sustained application nine

伺心所，九

decision ten energy eleven zest twelve

胜解，十，精进、喜，十二

desire thirteen

欲，十三

and then unwholesome universal four that means seventeen

然后遍一切不善心心所四个，一起十七个

greed eighteen wrong view nineteen

贪，十八，邪见，十九

so the first type of consciousness among those rooted in greed has nineteen mental factors arising together with it

所以贪根心第一个心有十九个心所来聚合

and the second has two more

第二个心再加两个

because when it is prompted

因为当是有行时

when you have to push when you have to encourage that means

当被怂恿，意思是

this type of consciousness is dull

这个心很呆滞

so when it is dull it is accompanied by sloth and torpor

当心很呆滞，就有昏沉和睡眠

so you add just two to nineteen you get twenty one

所以十九加二，二十一

now please notice sloth and torpor are two not one

请注意：昏沉和睡眠是两个心所，不是一个心所

so you get twenty one mental factors arising with the second consciousness rooted in greed

所以第二个贪根心摄二十一个心所

and then the third type of consciousness has nineteen

第三个心摄十九个心所

but although the number is the same

虽然数目与第一个一样

the cetasikas are different

心所是不同的

here instead of wrong view, there is conceit

就是把邪见换成了慢

because it is without wrong view

因为是邪见不相应心

so the third one has nineteen cetasikas the fourth one has twenty four [21?]cetasikas

所以第三个心摄十九心所第四个心摄二十四[21?]个心所

then number five

然后是第五个

number five is accompanied by what? joy or indifference

第五个心是悦俱还是舍俱？

indifference

舍俱

since it is accompanied by indifference

因为是舍俱

zest can not go with it, piti can not go with it

所以没有喜

so

所以

twelve from among the thirteen ethically variables 13个通一切心所里面的12个

and then the rest four unwholesome universals

然后四个遍一切不善心心所

greed, wrong view

贪、邪见

so here eighteen not nineteen

所以这里是18个，不是19个

nineteen minus piti or zest 19个减去1个喜心所

so the fifth consciousness arises with eighteen mental factors

所以第五个心摄18个心所

and the sixth

第六个

the sixth is prompted it is accompanied by sloth and torpor

第六个是有行心，所以有昏沉与睡眠

so it is accompanied by twenty mental factors

所以摄20个心所

number seven, now number seven is without wrong view

第七个，第七个邪见不相应

since it is without wrong view it has conceit

没有邪见，就有慢

so instead of wrong view there is conceit

把邪见换成慢

again we get eighteen

所以又是18个

and number eight we add sloth and torpor so we get twenty

第八个，加上昏沉与睡眠，所以是20个

and next rooted in hate

接下来嗔根心

the first one is accompanied by

伴随第一个心的有

universal seven, initial application, sustained application

七个遍一切心心所，寻、伺

decision, energy, but not by zest or piti

胜解、精进、但没有喜心所

so piti does not go with dosa or domanassa

所以喜不能与忧俱的心同存

so there is no piti

所以这里没有喜心所

and then there is desire and then four unwholesome universals

有欲心所，四个遍一切不善心心所

and no greed

没有贪心所

no wrong view no conceit because it is accompanied by hate

没有邪见，没有慢因为是嗔根心

then it is accompanied by hate envy avarice worry

然后有嗔、嫉、悭、恶作

these four arise with two types of consciousness rooted in hate

这四个与两个嗔根心同生

so we get all together twenty

所以一起有二十个

now seven eight nine ten eleven twelve and twelve plus four sixteen

十二加四，十六

sixteen plus four we get twenty

十六加四，二十个

so the first type of consciousness rooted in hate

所以第一个嗔根心

is accompanied by twenty mental factors

摄二十个心所

and the second is accompanied by twenty two mental factors

第二个嗔根心摄二十二个心所

because it is prompted so we have to add sloth and torpor

因为是有行心，所以加上昏沉和睡眠

and then

接下来

two types of consciousness rooted in delusion

两个痴根心

now decision does not arise with consciousness accompanied by doubt

胜解不能与疑并存

we have to leave out decision here

所以这里没有胜解

and also it does not arise with piti and also with desire

同样，没有喜、欲两个心所

so from among the thirteen ethically variables we get only seven eight nine ten

所以13个通一切心所里，只有10个

and then four unwholesome universals

四个遍一切不善心心所

and no greed no wrong view no conceit because it is accompanied by moha here

没有贪、邪见、慢因为这里是与痴相应

and no hate and so on

也没有嗔等

no sloth and torpor

没有昏沉和睡眠

but there is what? doubt

但是还有什么？有疑

so there are fifteen cetasikas that arise with the first type of consciousness that are rooted in delusion

所以第一个痴根心摄15个心所

and the second one is with restlessness

第二个是掉举相应

so the second one that is no doubt

所以没有疑心所

but there is decision

但是有胜解

so from among the thirteen ethically variables we get how many? seven eight nine ten eleven

所以13个通一切心所，有几个？七八九十十一

and then four unwholesome universals, fifteen

四个遍一切不善心心所，一共15个

so fifteen cetasikas arise with the second unwholesome type of consciousness rooted in delusion or moha mula

所以第二个痴根心摄15个心所

so this way when you read across you get the number of cetasikas arising together with a particular citta

这样，你横着看，就能找到特定心所摄的心所数目

so when we first study this we have to be able to say without looking at the chart we have no chart at the time

我们当初学这些，不能看表当时我们也根本没表格

we had to study the hard way by memorizing

我们要用最苦难的方式，也就是死记硬背

so we tried to exercise among ourselves first before we go to our teacher

我们先在同学们之间训练好然后才去找老师背诵

because if we can not answer the questions then we will be scolded

因为如果我们不能回答正确就会被老师训斥

so

所以

how we memorize, we memorize 19, 21, 19, 21, 18, 20, 18, 20, 20, 22

我们怎么背呢？我们就是硬背

so and then we ask each other what are the 19 what are the 21 and so on

我们互相问答，这个数是什么，那个是什么等等

so that way we get very familiar with the number of cetasikas as well as cetasikas themselves

这样我们就很熟悉这些心所的数目、心所的名称

but nowadays there are many devices we can use like this chart

但是，现在我们有各种手段可以利用，例如这个表格

and if there are computer programmers among the students

如果你们中间有程序员

you can do something you can make a computer program

你们可以有所作为，开发一个程序

to find out which citta arises with which cetasika

找出何种心与何种心所同生

i had a student and he tried it but it was long ago during the time of DOS

我有一个学生，他试过就在很久之前，DOS时代

[laughs] so he made some program and it works

他开发了一个程序，还真管用

so you point out at the first citta and you press a button

你找第一个心，你按一个键

and then you press a key and then you get the answer

按键之后，你就看到了答案

not just 19 or 21 but cetasikas also, so

不仅是19或21这个数目，还显示出心所的名称

if any of you can write the program like that it would be very useful

如果你们之中有人能开发这样的程序那就非常有用，

for all not just here for all people who want to study abhidhamma

不仅让这里的人获益，还能让所有想学阿毗达摩的人获益

so i hope there are some computer programmers with us in the audience

所以，我希望你们之中有程序员

and so if you have time and if you have desire to do it, it would be very useful

如果有时间，想开发，那是非常有用的

and i would be very grateful to you if you can do that because i can use it in my classes

如果你能开发，我就非常感谢因为我可以在课堂上使用

so that way you can just press a key and then you get the answer

那样，你只需要按一下键，就获得答案

and that is why i always say to people nowadays to study a subject of whatever

所以我经常说，如今无论学什么

much easier than it was before

都比以前容易得多了

the computers are great help for studying different subjects

计算机对我们学习不同的学科有很大的帮助

and so the only thing is there will be no commercial value in this

但是这里面没什么商业价值

but it will be a great service to the teachings of the buddha to to the sasana

但是对于佛法的弘扬，就有很大的帮助

ok i think we have a break now

好，我们休息一下

disk01track12

ok, now we will continue

好，我们现在继续

the method of combination or citta-cetasika combination

组合方式，心-心所组合方式

now i want you to be familiar with the pali name also

我希望你们也要熟悉巴利语名称

the citta-cetasika combination is called sangaha method

心-心所组合被称为心所摄理

and cetasika-citta combination is called sampayoga method

心所-心组合被称为心相应理

you find these words in the manual and also on this chart

你们在概要精解和这张表上都可以看到这些词

now this chart and the one on the screen are actually the same

这张表和屏幕上的实际上是一样的

but these i made with pali names

但是屏幕上的我加了巴利语

and

但是

bhikkhu bodhi turned it into english

菩提比丘都翻译成了英语

so you have two versions, this is pali, what is in the book is english

所以，你们有两个版本，屏幕上的是巴利，书上的是英语

so i prefer to use pali so i made chart with pali

我喜欢用巴利语，所以我的表格用巴利语

but the same

但实际上都是一样的

so now we go to the sense consciousness

现在我们看根识

those sense consciousnesses are called dvi-pañca-viññāṇa in pali

这些根识被称为双五识

you may look at this chart: dvi-pañca-viññāṇa

你们可以看这张表：双五识

dvi means two dvi意思是二

pañca means five panca意思是五

viññāṇa means consciousness vinnana意思是“识”

so two five consciousness that means two sets of five consciousness

所以两组五个识，意思就是：双五识

now they are: two eye consciousnesses, two ear consciousnesses and so on

它们是：两个眼识，两个耳识，等等

and there two body consciousnesses

还有两个身识

they are collectively called sense consciousness or in pali dvi-pañca-viññāṇa

它们统称为：双五识

so seeing consciousness is accompanied by how many cetasikas?

所以眼识摄多少心所？

so where is seeing consciousness included?

眼识在哪里？

in the ten sense consciousnesses

被包括在双五识里

so when i ask you how many cetasikas arise with seeing consciousness or eye consciousness

当我问你们眼识摄多少心所时

then you look at the line sense consciousnesses ten

你们就找双五识那一行

and then you find that

你就会发现

there are only seven cetasikas that arise with these ten types of consciousness

双五识只摄七个心所

so that arise with eye consciousness or seeing consciousness

也就是眼识摄七个心所

so they are the types of consciousness that have the smallest number of cetasikas arise with them

它们是所摄心所数目最少的心

only seven universals

只有七个遍一切心心所

then we come to two receiving consciousnesses

然后是两个领受心

receiving consciousness one among the result of unwholesome

领受心，一个是不善果报心

and one in the result of wholesome

一个是善果报心

and both are accompanied by indifferent feeling

两个都是舍俱领受心

so receiving consciousness arises with seven universals

所以领受心与七个遍一切心同生

and then initial application

接下来是寻心所

sustained application

伺心所

and decision

胜解

only ten

只有十个

seven plus three, ten

七加三，十

so either of the two receiving consciousnesses arises with these ten cetasikas

所以这两个领受心任一个都与这十个心所同生

now investigating equanimity or in pali santīraṇa-upekkha

接下来是舍俱推度心

there are two santīraṇa-upekkha

有两个舍俱推度心

upekkha means accompanied by neutral feeling

舍就是upekkha so they are accompanied by or they arise together with how many cetasikas again?

所以它们摄多少心所？

ten cetasikas

十个心所

universal seven, then initial application, sustained application and decision

遍一切心心所七个，寻、伺、胜解

but investigating joy or santīraṇa accompanied by somanassa

但是悦俱推度心

is accompanied by the ten plus piti or zest

所摄为十个心所加喜心所

because it is accompanied by joy it is accompanied by zest also

因为它是悦俱，所以也摄喜心所

so there are eleven cetasikas arising with investigating consciousness accompanied by joy

所以悦俱推度心摄11个心所

and then we come to five sense door adverting

接下来是五门转向心

now five sense door adverting arises with ten mental factors

五门转向心摄10个心所

and they are: universal seven, and then initial application, sustained application and decision

它们是：七个遍一切心心所寻、伺、胜解

and mind door adverting

然后是意门转向心

arises with eleven cetasikas

摄11个心所

just one more that is energy or viriya

加一个精进心所

and then the last one: smile producing

最后一个：生笑心

since it is smile producing, it will be accompanied by piti

因为是生笑心，所以有喜心所

so all together there are twelve cetasikas arising with smile producing consciousness

所以生笑心一共摄12个心所

universal seven, initial application, sustained application, decision, energy and zest or piti

七个遍一切心心所，寻、伺、胜解、精进、喜

now we come to sense-sphere wholesome consciousness

现在我们看欲界善心

now number one and number two are put together because they have the same number of mental factors arising with them

第一个第二个放在一起，因为它们的心所数目是一样的

now they arise with all thirteen ethically viariables

它们摄所有的通一切心所

seven, eight, nine, ten, eleven, twelve, thirteen

七八九十十一十二十三

then they do not arise with unwholesome cetasikas

它们不会与不善心所同生

so we skip unwholesome cetasikas

所以忽略不善心所

then we come to beautiful cetasikas

看美心所

now nineteen beautiful cetasikas arise with all beautiful consciousness

十九个美心所与所有美心相应

so they are nineteen

所以十九

and then three abstinences

然后是三离心所 two limitless ones

二个无量心所

and one wisdom

然后是慧心所

so all together we get thirty eight mental factors arising together with the first and the second sense-sphere wholesome consciousness

所以欲界第一二善心一共摄38个心所

with the third and fourth one less

第三、四个心，少一个心所

because the first and second are with knowledge

因为第一、二是智相应的心

the third and fourth are without knowledge

第三、四心，智不相应

so when it is without knowledge, the last one wisdom can not arise with it

如果是智不相应，最后的慧心所就不与之同生

so the third and fourth arise with 37 cetasikas

所以第三第四摄37个心所

that is thirty eight less wisdom

也就是38减去一个慧心所

and the fifth and the sixth are accompanied with knowledge

第五第六，智相应

but since they are accompanied by indifferent feeling

因为是舍俱的

piti does not arise with them

所以喜心所不会跟它们同生

so the thirty seven is the universal seven

所以37是：遍一切心心所7个

initial application, sustained application, decision, energy

寻、伺、胜解、精进

and no zest or piti

没有喜心所

but desire or chanda

但是有欲心所

and then we go to the nineteen beautiful universals

接下来看19个遍一切美心心所

and three abstinences two limitless ones and one wisdom

三离心所 ，两个无量心还有一个慧心所

seventh and eighth they are without knowledge

第七，第八，智不相应

and since they are accompanied by neutral feeling, piti does not arise with them

因为它们是舍俱心，所以没有喜心所

so seventh and eighth types of consciousness arise with thirty six cetasikas

所以，第七第八个心摄36个心所

now we come to sense-sphere resultant

现在看欲界果报心

so the first and second

第一第二个心

arise with thirty three cetasikas

摄33个心所

now

现在

what are the thirty three?

这33个心所是哪些呢？

thirteen ethically variables 13个通一切心所

and the nineteen beautiful common 19个遍一切美心心所

and then wisdom only

然后只有慧心所

now abstinences arise only with wholesome

三离心所只与善心相应

because abstinences have the nature of kusala

因为三离心所的性质是善的

so when you abstain from something, you get kusala, wholesome kamma

当你具有三离时，你就有善业

so

所以

the abstinences arise only with wholesome

三离心所只与善心相应

so they do not arise with the resultant consciousness

不与果报心相应

so we leave out

所以我们跳过它们

and also the two illimitables or limitless ones do not arise with resultant consciousness

同样，两个无量心所，也不与果报心相应

because karuna and mudita

因为悲心所、喜心所

when you practice karuna and mudita you get kusala

当你修悲、修喜的时候，就获得善业

so when we leave these out, we get only thirty three

当我们跳过这两个，就剩下33个心所

that is for number one and number two that is with knowledge

第一第二个心，这是智相应的

for number three and four we have to leave out knowledge because they are without knowledge

第三第四个，就要忽略慧心所，因为它们是智不相应的心

so they arise with thirty two cetasikas

所以它们摄32个心所

and then the fifth and sixth

然后是第五第六

they are with knowledge

是智相应的心

but since they are accompanied by neutral feeling

因为它们是舍受的

piti does not arise with them

所以喜心所不与它们相应

so the number is the same, thirty two

所以同样的心所数目，32个

although the individual cetasikas are different

心所数目相同，但是对应的心所有所不同

and then the seventh and eighth

然后是第七第八个心

no piti no wisdom so thirty one

没有喜心所，没有慧心所，所以摄31个心所

now we come to functional cetasikas

现在看唯作心

all the thirteen the ethically variables arise with the first and second

所有13个通一切心所与第一第二个心相应

and then nineteen beautiful universal

然后是19个遍一切美心心所

and abstinences do not arise with the functional consciousness

三离心所不与唯作心相应

because they have the nature of kusala

因为它们具有善的性质

and illimitables or limitless ones that is karuna and mudita arise

无量心所，即悲心所、喜心所

and also wisdom arise with the first two

还有慧心所，与前两个心相应

and so we have thirty five cetasikas with the first and second sense-sphere functional consciousness

所以前两个欲界唯作心摄35个心所

and with the third and fourth

第三第四个心

we subtract wisdom

我们减去慧心所

and with the fifth and sixth

第五第六个心

we put in wisdom but we subtract zest or piti

加上慧心所，但是减去喜心所

and with seventh and eighth we subtract both

第七第八个心，两个都减掉

the piti and wisdom

就是减去喜心所、慧心所

so there are only thirty three cetasikas arising with seventh and eighth sense-sphere functional consciousness

所以第七第八欲界唯作心只摄33心所

now we come to rupavacara cittas

现在看色界心

so rupavacara cittas are grouped as first jhana three, second jhana three and so on

色界心分为：初禅三心、二禅三心、三禅三心，诸如此类

so please understand that in the first jhana three

要知道，初禅的三心

there are wholesome resultant and functional

就是善心、果报心、唯作心

so first jhana three are accompanied by all thirteen ethically variables

初禅三心所摄心所：所有13个通一切心所

and then nineteen beautiful universals

然后是19个遍一切美心心所

and two limitless ones

然后是两个无量心所

and one wisdom

还有慧心所

so there are thirty five cetasikas for the three first jhana cittas of rupavacara

所以色界初禅三个心一共摄35个心所

and for the second jhana

现在看二禅

you know, vitakka must be missing

二禅没有寻心所

so you subtract vitakka and you get thirty four

所以减掉寻心所，就是34个心所

for the third jhana

看三禅

you have to subtract vicara

你要减掉伺心所

so without vitakka and vicara there are only thirty three

去掉寻、伺，只有33个心所

and with the fourth jhana, piti is also missing

四禅，喜心所也没有

so without vitakka without vicara without piti only thirty two

没有寻伺喜，只有32个心所

and with the fifth jhana only thirty

五禅，只有30个心所

fifth jhana is accompanied by upekkha, right?

五禅心是舍俱的，对吧？

so two limitless ones can not arise with upekkha

所以两个无量心所不能与舍俱心同生

because they have the nature of joy

因为它们具有喜悦的性质

so we must leave out these two with the fifth jhana consciousness

所以，对于五禅心我们要去掉这两个心所

so there are only thirty mental factors arising with three fifth jhana form-sphere consciousness

所以色界第五禅心只摄30个心所

with the formless sphere consciousnesses

对于无色界心

twelve formless sphere consciousnesses 12个无色界心

they belong to the fifth jhana

它们属于第五禅

and so they are accompanied by indifferent feeling or upekkha

所以它们是舍受的心

so they have the same number of cetasikas as the fifth jhana of the material sphere consciousness

所以它们与色界第五禅心具有相同数量的心所

so only thirty

所以只有30个心所

and for the lokuttra or supramundane consciousness

对于出世间心

now please understand that first jhana four means first jhana first path, second path, third path, fourth path

要知道初禅四心意思是初禅第一道心，第二道心第三道心，第四道心

and fifth jhana four means fifth jhana first path, second path, third path, fourth path

五禅四心意思是：五禅第一道心，第二道心第三道心，第四道心

and the same with the fruit consciousnesses

果心也是如此

so with the first jhana consciousness of the supramundane sphere

所以出世间的初禅心

there are thirty six cetasikas arising with them

摄有36个心所

thirteen ethically variables 13个通一切心所

and nineteen beautiful universal 19个遍一切美心心所

and three abstinences

三离心所

the illimitables do not arise with supramundane consciousness

无量心所不与出世间心相应

and there is wisdom

慧心所与之相应

and so we get thirty six mental factors arising with first jhana consciousness in supramundane cittas

所以出世间初禅心摄36个心所

with the second jhana you know you subtract vitakka

二禅，大家知道要减去寻心所

and with the third jhana, vitakka and vicara

三禅，减掉寻、伺

and with the fourth jhana, vitakka, vicara and piti

四禅，减掉寻、伺、喜

and fifth jhana again vitakka, vicara and piti

五禅，减掉寻、伺、喜

and so you have only thirty three

所以只有33心所

with the fruit consciousness also the same number of cetasikas

对于果心而言，是相同的心所数目

so with the first jhana fruit consciousness there are thirty six cetasikas

所以初禅果心，36个心所

and with the second thirty five

二禅，35个

with the third, thirty four

三禅，34个

with the fourth, thirty three

四禅，33个

and with the fifth thirty three

五禅，33个

so this is how we find out the combination of cittas and cetasikas

所以，这就是心-心所的组合方式

so if you have this chart

所以，如果你们有这张表

you can easily find out how many cetasikas go with a given citta

你们就可以很容易找出某个心摄多少心所

now when we study something we have to find out ways of memorizing or ways of making ourselves familiar with the subject

当我们学习某个科目的时候就要找出记忆方法熟悉它

so you may use this chart also

所以你们也可以用这张表

and also you may use this chart for easy reference

可以参照这张表

but this you have to put in the colors first

但是这张你要先涂上颜色

and it is good to do it yourselves

你们最好自己完成任务

so that you get more familiar with the chart

这样就能更熟悉这个表

and also that is a kind of ego

这也是种“自我”

I made it

“我完成了这张表”

[laughs] so it is my, my doing and so you have more and more respect for the chart

这是“我做的……”所以你就会越来越看重这张表

the handout

资料

i hope you have this handout also?

我想你们也有这份资料吧？

the sampayoga method, cetasika-citta combination

心所相应理：心所-心组合

you may refer to this sheet also

你们也可以参照这张资料

at the bottom of that sheet there is some information

在页面底部有一些信息

so the sheet is called sampayoga method

所以这张被称为：心所相应理

cetasika-citta combination

心所-心组合

generally, we say that dosa, issa, macchariya, kukkucca

一般地，我们说：嗔、嫉、悭、恶作

they arise with two types of consciousness accompanied by ill will or dosa

它们与两种嗔根心相应

but actually

但是实际上

the envy, avarice and remorse do not arise together

嫉、悭、恶作并不同时生起

so the number given is the maximum possible number of cetasikas arising with a given citta

所以上面的数字只是特定心的最大可能心所数量

but actually at one time they do not arise together

但是，实际上它们不能同时生起

envy

嫉

envy means jealousy

嫉就是嫉妒

so jealousy takes other person’s success, or other person’s property, other person’s position as object

嫉妒的所缘是：别人的成功、别人的财产、别人的地位

and macchariya or avarice takes one’s own property, one’s own success, one’s own position as object

悭的所缘是：自己的财产、自己的成功、地位

so they take different objects

它们的所缘不同

that is why they can not arise together

所以它们不能同时生起

so

所以

when you’re jealous of another person’s success

当你嫉妒别人的成功

there is issa or jealousy in your mind

你心里就有嫉心所

but not macchariya or avarice

但是没有悭心所

when you can not tolerant your positions being common to others.

如果你不能忍受别人分享自己的地位

then macchariya arises in your mind

你心里就生起悭心所

and not issa or jealousy

就没有嫉心所

so they arise occasionally

所以它们只是偶尔个别地生起

only when you feel jealous jealousy will arise

只有当你感到嫉妒的时候，才会生起嫉心所

only when you feel intolerance the macchariya will arise

只有当你感到不能包容时，悭心所才生起

so they arise occasionally or sometimes only

所以它们只是个别单独生起

and then kukkucca, remorse

然后是恶作

remorse takes something you did in the past

恶作的所缘是过去所做的坏事

and something good you did not do in the past

过去没有做的好事

so remorse also arises occasionally

所以恶作也是偶尔地生起

only when you have regret the remorse will arise

只有你后悔的时候才生起恶作

if you do not feel that remorse, then it will not arise in your mind

如果你不后悔，心里就不会生起恶作

for example, you kill an animal

例如，你杀了一只动物

so when you kill an animal let us say you have no remorse

当你杀死动物不后悔的时候

remorseful feeling what you did in the past or what you did not do in the past

后悔的所缘是过去做的错事，过去没有做的好事

and in that case, kukkucca will not arise with your consciousness

不后悔的话，心里就不会生起恶作

so these are said to be arising sometimes only occasionally

所以它们只是偶尔地生起

and these three when they arise they arise separately

这三个，生起的时候，是单独生起

that means only one of them can arise at one time

意思就是一次只能生起一个

when there is issa in the consciousness

心里有嫉心所的时候

then macchariya will not arise

就没有悭心所

kukkucca or remorse will not arise and so on

恶作也不会生起，诸如此类

so first please noted these three arise separately

所以首先要注意：这三个单独地生起

that means one at a time

意思就是一次只生起一个

and they arise only occasionally, only sometimes

只是偶尔生起，有时生起

so

所以

they may not arise every time the dosa consciousness arises

当嗔根心生起时，它们也可能不生起

only when you feel jealousy only when you feel intolerance will they arise

只有当你嫉妒，或者不容忍它们才生起

and then the virati three abstinence three

然后是三离心所

the same, they arise separately, and they arise occasionally

同样，它们也是单独生起，偶尔生起

that means when you are paying homage to the buddha

意思是，当你礼敬佛陀的时候

they do not arise in your mind

它们并不在心里生起

and these can arise separately one at a time

它们只能每次生起一个

because right speech means abstention from wrong speech

因为正语，意思是远离错误语言

right action means abstention from wrong action, right livelihood means abstention from wrong livelihood

正业意思远离恶业，正命意思是远离邪命

so abstention from wrong speech will arise only when you abstain from wrong speech

所以，正语这个心所只有当正语的时候才生起

if you are not abstaining from wrong speech if you are just paying homage to the buddha

如果你没有正语，你只是在礼敬佛陀

if you are doing just dana

如果你只是在布施

it will not arise in your mind

正语这个心所就不会在你心里生起

so it will arise sometimes only

它只是偶然地生起

and when it arises it arises separately one at a time

当它生起的时候，只能单独生起每次生起一个

so when there is right speech there is no right action

所以当生起正语心所，就没有正业心所

there is no right livelihood and so on

也没有正命心所，等等

so these three abstinences arise separately that is one at a time

所以，这三离心所，单独生起意思是每次生起一个

and they arise only when you refrain from wrong doing

只有你正远离诸恶的时候，它才生起

and then the two appamañña two limitless ones

然后是两个无量心所

that means compassion and sympathetic joy

意思是悲、喜二心所

they arise separately and occasionally

它们单独地生起，偶尔生起

now they arise only when you have compassion for beings

只有你对众生有悲心，才生起悲心所

they arise only when you are glad at the success of others

只有当你为别人的成功开心，才会生起喜心所

but when you pay homage to the buddha they do not arise in your mind

但是当你礼敬佛陀的时候它们并不会生起

so they arise the compassion and sympathetic joy arise only occasionally

所以这悲、喜二心所只是偶尔生起

and when they arise they arise separately, one at a time

当它们生起的时候，每次只生起一个

when you feel compassion, you don’t feel sympathetic joy, vice versa

当生起悲心所的时候，就没有喜心所，反之亦然

and then mana, conceit or pride

接着是慢心所

it also arises occasionally

它也是偶尔生起

not every time the consciousness accompanied by lobha arises

并不是随着贪根心，每次都生起

only when you have this pride in yourself or the pride of something will it arise

只有当你为自己或其他而骄慢，慢心所才会生起

so mana is said to be arising occasionally or sometimes only

所以，慢心所只是偶尔地生起

you know with what consciousness does mana arise

你们知道在什么心里，生起慢心所？

let’s say that there are eight types of consciousness accompanied by lobha

贪根心有八个

so with which citta does mana arise

哪个心会生起慢心所？

with the first or with the second or with the third or with the fourth?

第一个？第二？第三？第四？

does it arise with the first?

慢心所会与第一个贪根心一起生起么

no, because there is ditthi

不会，因为第一个是邪见相应

and with the second also? no

第二个呢，也不会

but with the third? yes, with the fourth? yes

第三个，是的，第四个，是的

ok, now let us take the third one

好，看第三个

now whenever the third consciousness arises mana may or may not arise

当第三个贪根心生起的时候，慢心所可能会，也可能不会生起

because it arises occasionally

因为它是偶尔地生起的

only when you have pride will it arise

只有你骄慢时，它才生起

if you have just attachment for something and no pride involved

如果你只是有贪执，没有涉及骄慢

then it will not arise

它就不会生起

so it arises occasionally

所以说它是偶尔地生起

and then thina and middha sloth and torpor

接下来是昏沉与睡眠

they always arise together, they will not separate

它们总是一起生起，不会分开

and they arise occasionally

但是它们是偶尔地生起

only when you become sleepy

只有当你困倦时

only when you become, when your mind become dull

只有当你的心呆滞的时候昏沉与睡眠才会生起

otherwise they will not arise with the consciousness assign to them

否则，它们就不会与那些分配给它们的心一起生起

so these, how many all together?

所以，这些一共是多少个？

three plus three plus two plus one plus two

三加三加二加一加二

eleven 11个

these eleven cetasikas are called in pali aniyatayogi

这十一个心所被称为：不定附随法

that means they associate not always

意思是它们并不是总是生起

in english they are called fixed adjuncts, niyatayogi are called fixed ajuncts,

定附随法的意思是：固定的附件

and so there are aniyatayogi, unfixed adjuncts

这些是不定附随法：不固定的附件

now the other the remaining forty one cetasikas are called fixed adjuncts

剩下的41个被称为定附随法

that means they will arise with every consciousness assigned to them

意思是对于每一个分配给它们的心，它们都会生起

so

所以

let us say

例如说

first citta accompanied by ill will

第一个嗔根心

how many cetasikas will arise with it?

有多少心所与它同生？

the maximum number is twenty

最大的数目是20个

but

但是

can twenty arise at one time? can all twenty arise at one time?

这20个心所能同时与它一起生起吗？

no

不能

issa, macchariya and kukkucca they arise occasionally

因为嫉、悭、恶作是偶然地生起

so they may not arise at all

所以它们可能完全不会生起

so the number of cetasikas arising with the first consciousness accompanied by dosa

所以第一个嗔根心所摄的心所数量

may be twenty minus three, only seventeen

可能是20减去3，只有17个

but at most, one of them can arise

但是这三个，至多只能生起一个

so at most there can be eighteen

所以，第一个嗔根心所摄心所最多是18个

but the maximum possible number is twenty

但是可能与它同生的心所最多是20个

so this difference also we have to understand

所以我们也要了解这种区别

again

接着

first citta accompanied by ill will or dosa

第一个嗔根心

when you look at this chart

当你看这个表的时候

so you will see that it is accompanied by twenty cetasikas

你会看到它摄20个心所

among the twenty cetasikas there are issa, macchariya and kukkucca

这20个之中，有嫉、悭、恶作

so these three may not arise at all with this type of consciousness

所以，这三个完全可能不与这个心同生

so every time this first consciousness arises there will be only seventeen

如果这样，每次第一个贪根心生起就只有17个心所与它同生

but since issa, macchariya and kukkucca arise occasionally

但是因为嫉、悭、恶作它们偶尔生起

then at one time, they can be eighteen

所以这个心也可以一次摄18个心所

with issa or with macchariya or with kukkucca

就是加一个嫉、或悭、或恶作

but the maximum possible number of cetasikas arising together with this type of consciousness is twenty

但是可能与这个心生起的心所最大数量是20个

and then the next thing to note is you can note on the screen or on your sheet

下一个要注意的是你们可以看屏幕或自己的材料

the three abstinences or virati cetasikas

三离心所

they arise in the eight kamavacara kusala cittas

它们在八个欲界善心里生起

it means they arise with eight sense-sphere wholesome consciousness sometimes only

意思是它们只是偶尔地与八个欲界善心生起

so again when abstaining from evil speech evil deeds or wrong livelihood

只有当你正语、正业、正命的时候

and not at other times

其他时候不生起

and they arise separately when a person abstain from evil speech

而且它们是单独地生起，当一个人离恶语的时候

only samma vaca arises and not the other two and so on

只是生起正语心所，其他两个不生起

this you already understand

你已经知道这个了

but when they arise with the lokuttara cittas with the supramundane cittas

当它们与出世间心一起生起时

they arise by all modes of crushing evil speech, evil deeds and wrong livelihood

它们一下全部摧毁了恶语、恶业、邪命

for there is no job for them in these cittas to crush evil speech, evil deeds and wrong livelihood one at a time as in the kamavacara kusala cittas

在欲界善心里，恶语、恶业、邪命是一个个摧毁的，但在出世间心里是全部摧毁的

now when the path consciousness arises

所以道心生起的时候

now it is said that these three arise

所有三离心所都生起

not like with the sense-sphere consciousness

不像是在欲界心里的情况

when the abstinences arise with the sense-sphere consciousness

当三离心所在欲界心里生起

they will arise sometimes only they will arise one at a time

它们只是偶尔地生起，一次也只生起一个

but with the supramundane consciousness

但是在出世间心里

they will always and all three will arise simultaneously

它们总是生起，而且是三个同时全部生起

because when a path consciousness arises

因为当道心生起时

the path consciousness can eradicate completely all evil and livelihood at once

道心可以一次性摧毁诸恶、邪命

it is like lightning striking a tree

就像闪电摧毁一棵树

so since it can eradicate all evil and all wrong livelihood all at once

因为它可以一次性摧毁诸恶、所有邪命

they arise together at the same time

所以三离心所同时生起

so this is the different between the abstinences arising with sense-sphere consciousness and with supramundane consciousness, it is the opposite

所以，这就是三离心所在欲界心和出世间心中的区别它们是相反的

when arising with supramundane consciousness they arise always

当它们与出世间心一起生起时它们总是同时生起的

not occasionally

不是偶尔生起

and all three arise together not one by one

三个一起生起，不是单独生起

now there is one more thing to note

还要注意一件事

and that is with regard to karuna and mudita

就是关于悲、喜二心所

now according to this chart

根据这个表格

the karuna and mudita compassion and sympathetic joy

悲、喜二心所

arises with how many cittas?

与多少心同生？

you know where to find karuna and mudita

你们知道在哪里找悲、喜二心所

apamana two is karuna and mudita in this chart

表格里的二无量就是：悲、喜心所

so karuna and mudita arise with twenty eight types of consciousness

悲、喜二心所与28种心相应

now this is the common opinion of teachers

这是所有老师的普遍看法

but there are some teachers who had different opinion

但是有些老师有不同的看法

so the author of the manual of abhidhammatthasangaha says

所以《摄阿毗达摩义论》的作者说

some say this and that

有些人这样说，那样说

so when the word “some say” are used, that means the author doesn’t like it

当有“有些人说”这种措辞时表示作者不喜欢这些说法

that is why he said some say this, some say that

所以他就这样写：有些人这样说，有些人那样说

this is a kind of style in writing in the olden days that

这是以前的写作风格

when they used the word some say that means they don’t like it

如果他们用“有些人说”，表示他们不喜欢这样的说法

so the karuna and mudita

所以悲、喜二心所

when cultivating karuna and mudita

当修悲、喜时

one may do experience preliminary cultivation

可能有一些初级的修持

that is before jhana arises, with cittas accompanied by upekkha

就是在禅那生起之前，是舍俱之心

now when you practice let us just say compassion

例如当你修悲的时候

when you practice compassion

你修悲

first you practice compassion saying to yourselves

开始你修悲，对自己说

may this being get free from suffering, may this being get free from suffering and so on

愿众生免于苦，等等

so when you are doing this

当你这样做的时候

by the force of the practice

通过修持的力量

you may do this preliminary exercises with consciousness accompanied by indifferent feeling

这些初级的修持之心，可能是舍受

when

当

you have thoroughly learned a passage

你对某段文字彻底熟悉时

you can recite that passage

你可以背诵这段文字

without paying attention to it

不需要在将注意力放在上面

or your mind may be somewhere else but you still can say the passage you have memorized

你的心可以放在别处但是你还是可以背诵这段文字

so that may have happened to you many times

这种事情你可能经历过多次

when you pay homage to buddha sometimes

当你礼敬佛陀时刻，有时候

you are saying the word, your mind may be somewhere else

你背诵这些段落，你的心可能在别的地方

because you are very familiar with the passage

因为你非常熟悉这些段落

so in the same way when you become very familiar with or experience with this wish

同样，当你非常熟悉你的祝愿

that beings get free from suffering

愿所有众生离苦

you may do this with the consciousness accompanied by upekkha

你做这些的时候，心可以是舍俱的

and also the other example is that when you practice vipassana

另外一个例子是，当你修内观的时候

now vipassana means knowledge

内观意思就是：智慧

so when you practice vipassana your mind must be accompanied by knowledge

当你修内观的时候，你的心必须是智相应的

without knowledge normally speaking, there can be no vipassana

智不相应，一般就没有内观

but when you have experience of vipassana

当你有内观的体验后

then at sometimes

有时候

you may be able to comprehend the mind and matter with consciousness that is not accompanied by knowledge

你可能用智不相应的心观察名色

you have been doing this many times and for a long time

如果你多次长期内观

that you’ve become very acquainted with comprehending the mind and matter with consciousness accompanied by knowledge

你用智相应之心对名色的观察就很熟悉

and so by the force of that sometimes you may be able to comprehend the mind and matter with the consciousness that is not accompanied by knowledge

因为这种惯性，有时候你可能用智不相应的心来观察名色

so in the same way here also

这里也是同样

a person may be able to practice the karuna and mudita with consciousness that is accompanied by upekkha

一个人可以用舍俱之心修悲、喜

but when he gets jhana

当他获得禅那之后

it must definitely be accompanied by somanassa or joy

就一定会有悦俱的心

so two phases

所以两个阶段

there are two phases the preliminary phase and let us say jhana phases

初级阶段、禅那阶段

during preliminary phase

在初级阶段

sometimes it may be possible to practice compassion and sympathetic joy with consciousness accompanied by indifferent feeling

有时候，可以用舍俱的心来修悲、喜

but in the jhana phase

但是在禅那阶段

the consciousness must definitely accompanied by somanassa or joy

心必须是喜俱的

please look at the chart and find out how many cittas they arise with?

请看表，找出它们与多少心相应？

sense-sphere kusala, right? eight

欲界善心，对吧？八个

and then sense-sphere functional, eight

然后欲界唯作心，八个

and then rupavacara

然后是色界心

first jhana second jhana third jhana fourth jhana

初禅、二禅、三禅、四禅

so among the sense-sphere wholesome consciousness

在欲界善心里

some are accompanied by joy and some are accompanied by upekkha

有些是悦俱，有些是舍俱

right? four are accompanied joy four are accompanied by indifferent feeling

对不对？四个是悦俱，四个是舍俱

the same with the functional consciousness

唯作心也是如此

now what some teachers say is that karuna and mudita can not be practiced by consciousness accompanied by indifferent feeling

但是有些老师认为悲、喜二心所不能与舍俱之心同时生起

so according to them karuna and mudita can not arise with consciousness that are accompanied by indifferent feeling

根据他们的说法，悲、喜心所不能与舍俱心同时生起

so that is what is the some teachers said

这是有些老师的说法

now the teacher of this manual did not like this saying or this opinion so he

《摄阿毗达摩义论》的作者不喜欢这样的说法

says some author say this

所以他说：有些人这样说

and the reason is that when one has become familiar with doing something

原因就是当一个人熟悉做某件事

then one may do things with his mind on some other object

他在做这件事的时候，所缘可以是别的东西

so here also

这里也是同样

when one has become thoroughly familiar with practicing the compassion and sympathetic joy

当一个人彻底熟练修悲、喜心所

one may be able to do it with consciousness accompanied by indifferent feeling

他就可以用舍俱之心来修悲、喜

so it is to be noted that

你们要注意

the common opinion of all teachers is that

所有老师共同的看法

the karuna and mudita compassion and sympathetic joy

悲、喜二心所

can arise with all these twenty eight types of consciousness

可以与所有28个心相应

but according to some how many?

但是根据有些人的说法，是多少？

common opinion is twenty eight types of consciousness, right?

通常的看法是与28个心相应，对吧？

but some say that

但是有些人说

it can not arise with indifferent feeling upekkha

不能与舍俱心相应

so how many according to some teachers

所以根据这些人的说法，是多少心？

you have to leave out those that are accompanied by indifferent feeling

你要去掉舍俱的心

so from the eight sense-sphere wholesome consciousness

所以八个欲界善心中

you take out four

你要去掉四个

and from the eight sense-sphere functional consciousness

从八个欲界唯作心中

you take out four that are accompanied by upekkha

你去掉四个舍俱心

so all together you take out eight of them you get only twenty

所以一共去掉8个，只有20个

so that is according to some teachers

这是有些老师的看法

so according to some teachers

根据有些老师的说法

the karuna and mudita arise with twenty types of consciousness

悲、喜二心所与20个心相应

but according to common opinion of teachers

但是根据大多数老师的说法

karuna and mudita arise with twenty eight types of consciousness

悲、喜心所与28种心相应

now when you fill in the chart

当你填写这个表格时

you will come to that

你就会碰到这些心所

so

所以

if you don’t remember

如果你不记得

you can read this book

你就可以看书

and also read these notes so you can get them right

也要看看这些注释，这样就能做对

so with regard to karuna and mudita

所以对于悲、喜二心所

it was say, common opinion and then opinion of some teachers

有两种看法：主流看法，某些老师的看法

so you have to fill in the colors correctly

所以你要正确涂颜色

now

现在

you want to start more?

要继续进行吗？

there is another type of combination of cittas and cetasikas

还有一种心-心所的组合方法

although it is too involved

虽然它很复杂

i just want to let you know there is such a method also

我只是想让你们知道有这种方法

you may not want to do it but there is such a method

你们可能不想练习这种方法但是是有这样的方法

and that is mixture of two methods, i don’t know whether you have this sheet with you

就是前两种方法的混合我不知道你们有没有这张资料

mixture of two methods

混合组合方式

so this is the mixture of two methods

就是两种方法的混合

citta-cetasika combination and cetasika-citta combination

心-心所、心所-心，两种混合起来

only when you are very familiar with the two methods

只有当你们非常熟悉这两种方法

can you do this mixture of the two methods

你们就能做这种混合方法

the usual method are

通常的方法是

citta and cetasika combined, right? cetasika and citta combined

心-心所，心所-心，这样组合，对吧？

now this method is cetasika and cetasika combined

但是这种方法是心所-心所组合

the easiest one is the first one

第一个最简单

the contact

触心所

so the question is

问题是

how many cetasikas arise with contact?

有多少心所与触心所同生？

now you know that contact is also a cetasika

你们知道触也是一个心所

so how many cetasikas arise with contact

有多少心所与触同生

first you have to find out how many cittas arise with contact

首先你得找出有多少心与触相应

and then you have to find out how many cetasikas arise with those cetasikas

然后再找出与之相应的心所

and then third step is you know how many cetasikas arise with contact

第三步就知道触心所与多少心所同生了

with contact it is very easy

对于触心所而言，很简单

but with other cetasikas it may not be so easy

但是对于其他心所，可能就不那么简单了

now contact arise with eighty nine cittas

触心所与89种心相应

and with eighty nine cittas all fifty two cetasikas arise 89种心摄52个心所

so the answer is

所以答案是

contact arise with fifty one cetasikas

触心所与51个心所同生

except itself

除了它自己

with feeling the same

受心所也是一样的

with vitakkha the same

寻心所是同样的

with vicara the same

伺心所是同样的

but with adhimokkha it is different

但是对于胜解而言，就不同了

so this is a little involved

这就有点复杂

so if you don’t want to, i don’t want to go into this method

如果你们不想，我就不教你们这种方法了

but i just want to let you know that

我只是想让你们知道

there is such a method

有这么一种方法

and this method is created by one famous sayadaw of myanmar

这种方法是缅甸一个著名长老提出的

so when he wrote his book

他在他的书中

he introduced or he created this method

介绍了这种方法

and this method is very useful in making yourself thoroughly familiar with the first two methods

对于彻底熟悉前两种方法，这种方法很有帮助

so only when you are thoroughly familiar with the first two methods

只有你彻底熟悉前两种方法

can you do this

你才能练习第三种方法

let us called third method, that is the mixture of two methods

这就是第三种方法：混合方法

so we come to the end of second chapter

我们结束第二章的学习

now the second chapter deals with cetasika or mental factors

第二章讨论了心所

and as you now know how many mental factors?

你们现在知道，有多少心所？

fifty two mental factors 52心所

and each mental factor is interesting in itself

每个心所都很有趣

and we can study more about this

我们以后会进一步学习

these mental factors by reading this book

通过这本书学习这些心所

or by reading the visuddhimagga

也可以通过《清净道论》学习

and it is intersting because these are mental states

之所以有趣，是因为这些心所

and these mental states are what we experience in our daily life and also when we practice meditation

就是我们日常生活和禅修时能够体验到的心所

and these may not be obvious to us when we don’t pay attention to them

如果我们不注意，我们可能觉察不到这些心所

but when we practice meditation

当我们禅修时

you may see at least some of these mental states when they arise in your mind

你们至少可以在心里看到某些心所

because when you practice meditation you are like trying to catch something when it comes up

因为当你禅修时，你就像在抓取显现的东西

so when you are practicing vipassana meditation

所以当你内观禅修时

you can see many of these mental states in your mind

你可以在心里看到许多心所

that is as and when they arise

当它们生起的时候，就能看到

and as i said yesterday

我昨天讲过

they can be studied by way of four kinds of definition

这些心所可以通过四种定义来学

that is the characteristic, function, the mode of manifestation and the proximate cause

特相、作用、现起、近因

and so we can study the mind more minutely

我们可以更详细地学习名法

by way of abhidhamma analysis

借助于阿毗达摩的分析

and along with understanding the fifty two cetasikas

借助于对这52心所的理解

we also need to know what cetasikas go with citta or

我们也要知道伴随各种心是哪些心所

which citta go with which cetasikas

哪些心所可以与哪些心同生

and when we understand this

当我们明白这点

i think we will understand about our mind more

我想我们就能更多地了解我们的心

more than maybe studying modern psychology

比学习现代心理学更加了解心

because mind is minutely analyzed in abhidhamma

因为在阿毗达摩里，心被详尽地分析

now you know that eight nine types of consciousness or one hundred and twenty one types of consciousness

现在你们知道89或121种心

and fifty two mental factors and 52心所

these are separate distinct mental states

这些都是独立的心所

but they arise together and

但是它们可以同时生起

so it is very difficult to differentiate one from the another

所以想把它们彼此区分很难

but through reading and through practice of meditating

但是通过学习，通过禅修

we can see them

我们可以看清它们

at least we can see some of them

至少可以看清一部分

distinctly and separately

清楚，独立地分辨它们

so now we finish studying two of the ultimate realities

我们完成了两个究竟法的学习

one is consciousness and second mental factors

一个是心，一个是心所

citta and cetasikas

心、心所

and cittas and cetasikas together are called what?

心和心所统称为什么？

nama or mind

名法

so when we say mind, actually we mean citta and cetasika together

所以我们说的名法就是心、心所的统称

but when we talk we don’t differentiate between citta and cetasika

我们说的名法没有将心、心所区分开

we just say as those they are one and the same

我们好像说它们都是一体的

but when you have knowledge of abhidhamma

但是当你具有阿毗达摩的知识

then even though maybe you’re using the general terms

即便你用这些统称

you know what you are talking about

你也知道你在讲什么

say i’m angry

例如，我愤怒

so that means i have the consciousness accompanied by anger

意思是我的心伴随着嗔心所

so there are two things in our mind when i say i’m angry

所以当我们说我愤怒时，包括两方面：

consciousness and anger

心、嗔心所

and you also know that anger does not arise alone

你也知道嗔心所不会单独生起

with anger there are some other mental factors also

伴随嗔心所的，还有其他心所

so you know that when you’re angry

所以你知道当你愤怒时

and your mind is accompanied by other mental states mental factors

有其他心所伴随你的心

so you know more about yourself when you know abhidhamma

所以当你了解阿毗达摩就更能了解自己

but

但是

many people live without abhidhamma

很多人不知道阿毗达摩，也照样生活

[laughs] so even if you don’t know abhidhamma it’s ok

所以即便你不了解阿毗达摩，也没问题

you can live

你们还照样可以生活

just like without knowledge of the modern science or whatever

就像不知道现代科学知识之类的

we can live we can be alive

我们照样生活

so in the same way without the knowledge of abhidhamma also you can live

同样，没有阿毗达摩的知识你也能照样生活

but if you know abhidhamma

但是如果你了解阿毗达摩

then you have more deeper understanding of yourself of your life

你就对自己，自己的生活有更深的了解

and that makes your life more precious

这样你的生活就更加珍贵

so

所以

we will stop today with the end of the second chapter

第二章学完了，今天到此结束

i want you to read the book also

我希望你们也要读读教材

because i don’t want to read the book here because it will take much time

因为课堂上我没有读教材如果读就要花费很多时间

but please if you have time read the book also

如果你有时间，也读读教材

and then use the chart as a help for understanding

借助于图表来理解

we’ve got some time for questions

现在是提问时间

anybody has any questions for sayadaw please step forward for the mic there

有么有要向尊者提问的请走到话筒这边来

student: yeah, i have two questions here

学生：我有两个问题

oh, sorry, can i refer why is it there is no this

我能问为什么没有

akusala vipaka

不善果报心吗？

there is no hetuka akusala vipaka

没有有因的不善果报心

is always, the resultant is always through the ahetuka

果报心只有无因的

well in the kusala, there is ahetuka and hetuka

当然，在善心里有有因、无因果报心

kusalavipaka

善果报心

sayadaw: could you please say it again?

尊者：你能再讲一遍吗？

student: [embarrassing pause]

学生：[尴尬地笑] for the akusala citta

对于不善心而言

the resultant consciousness is always expressed to the hetuka

果报心总是通过有因

is always expressed as hetuka

总是有因

akusala

不善心

sayadaw: maybe….ok [laughs]

尊者：可能……好

another student: maybe I will help to rephrase what you wanted

男同学：我来帮她复述一下吧

i think her question is

我想她的问题是

in the akusala citta

在不善心里

there are no resultant cittas

没有果报心

whereas the akusla resultant citta appear only in the ahetuka rootless cittas

不善心果报心只是出现在无因里面

is that what you wanted?

这是你想问的吗？

whereas in the beautiful consciousnesses

但是在美心里

there are resultant cittas, is that what you wanted?

是有果报心的，这是你的问题吗？

sayadaw: so sense-sphere wholesome consciousness two kinds of result, identical and non-identical, right?

尊者：欲界善心有两种果报心有因果报心、无因果报心对吧？

but akusala has no identical result

但是不善心没有有因的果报心

it has only non-identical result

只有无因的果报心

if it will to give identical results

如果它产生有因的果报心

it will be with lobha, dosa and moha and all

它的因也是：贪嗔痴

so if it is identical

如果是有因的

it will be akusala not resultant

它就是不善心，不是果报心

but the kusala is different

但是善心是不同的

so kusala is accompanied by what we call beautiful mental factors

所以善心摄的都是美心所

so beautiful mental factors are found in kusala as well as in resultant consciousness

所以美心所在善心和果报心里都有

so when they arise as the resultant then they are not called kusala

所以当它们作为果报心时并不称为善心

but they can arise as resultant

它们可以作为果报心生起

because they are here called sobhana or beautiful

因为它们在这里被称为美心

but with regard to akusala

但是对于不善心

if it will to give identical results

如果产生有因的果报心

it will not be kusala

它不会是善心

it will no vipaka, it will still be akusala

不会是果报心它还是不善心

because there are lobha, dosa and moha

因为贪嗔痴

accompanying the resultant consciousness

还会伴随这些果报心

so that is why there is no identical resultant consciousness for unwholesome consciousness

所以就没有关于不善心的有因的果报心

student: thank you, teacher

学生：谢谢你，尊者

student: ok, with regard to this communication of citta and cetasika

学生：关于心和心所的组合

is there any lesser evil i mean there

有没有哪个少一点恶

the greater or lesser evil of consciousness and cetasika

心和心所谁的恶大，谁的恶少

sayadaw: since they arise together

尊者：因为它们同生

they must be the same

它们应该是一样的

we can not say that citta is lesser evil or cetasika is lesser evil

我们不能说心的恶少，还是心所的恶少

but you know that citta is neutral

你们知道心是中性的

citta by definition the awareness of the object is

心的定义就是对所缘的觉知

just the awareness of the object it is neither wholesome nor unwholesome

只是对所缘的觉知，不是善也不是恶

but it becomes wholesome when it is accompanied by beautiful root

只是伴随着美根，就成了善心

and it becomes unwholesome when it is accompanied by unwholesome root

伴随着不善根，就成了不善心

student: thank you

学生：谢谢

student: venerable sir, could you please explain why there is no compassion and joy in the supramundane citta?

学生：尊者，你能解释一下，为什么出世间心没有悲、喜心所吗？

sayadaw: supramundane cittas take nibbana as object

尊者：出世间心的所缘是涅槃

so

所以

there are two kinds of supramundane consciousness as you know

你知道，有两种出世间心

path consciousness and fruition consciousness

道心，果心

both take nibbana as object

都是以涅槃为所缘

so if it is supramundane it must take nibbana as object

如果是出世间心，所缘必须是涅槃

but the compassion and sympathetic joy take the concept of being as object

但是悲、喜的所缘是众生的概念

so they are different in object

所以它们的所缘不同

since they are different in object they can not arise with the supramundane consciousness

因为它们有不同的所缘，所以就不能在出世间心生起

because there is no such occasion

因为不存在这样的情况

as the consciousness taking one object

心缘取一个所缘

and mental factors taking another object at the same time

同时，心所缘取另一个所缘

so that is why there is no compassion in sympathetic joy arising with supramundane consciousness

所以在出世间心里，就没有悲、喜心所

because their objects are different

因为它们的所缘不同

student: i mean i read somewhere about nibbana being love and compassion only

学生：我的意思是我在别的地方看到：涅槃就是爱和慈悲

sayadaw: that is not true

尊者：那是不对的

[laughs] as i said before,

我之前讲过

nibbana is an object

涅槃是个所缘

the cessation of suffering

就是苦之断灭

so it is not love it is not joy or whatever

它不是爱，也不是喜悦之类

it is an object like this, right? one object that we can take with our mind

这个所缘就是这样，对吧？我们心中的所缘就是如此

student: venerable sir, my question relates to supramundane consciousness

学生：尊者，我的问题是关于出世间心

you say that on the wholesome supramundane consciousness

你说对于善的出世间心

it only appears once to mean the path consciousness

道心只会生起一次

if i will to relate it on the normal people again, or does it stay with the person permanently?

如果对于普通人，会永远伴随他吗？

sayadaw: he will not fall back

尊者：他不会退转

so once he becomes a sotapanna

所以只要成为须陀洹圣者

and he does not practice further he will remain a sotapanna

即便不再修习，也保持须陀洹圣者身份

so there is no falling back from the states of sotapanna

不会从须陀洹圣者退转回来

host: more questions?

主持人：还有问题吗？

shall we call it a day?

今天到此结束？

disk01track13

I hope you did the homework

我希望你们都做了作业

you may check your colorings with the picture on the screen

你们可以根据屏幕上的图片对答案，看你们涂的颜色

so the first one is with vitakka

第一个是寻心所

so vitakka arises with fifty five types of consciousness

寻心所与55种心相应

and these fifty five are

这55种心

now you can see twelve unwholesome cittas

你可以看到12个不善心

and the ahetuka cittas or rootless cittas less ten sense consciousness

无因心、没有十个根识

and then twenty four sense sphere beautiful consciousness 24欲界美心

and then eleven first jhana cittas 11个初禅心

so when you have these dots

有了这些圆点

you can easily tell

你就很容易知道

with how many cittas vitakka arises

寻心所与多少心相应

so here vitakka arises with fifty five types of consciousness

这里寻心所与55个心相应

first you need to be familiar with the basic chart

首先你要对那个基本的表格熟悉

the eighty nine or one hundred and twenty one types of consciousness

就是89或121心的那个表格

so please try to get more and more familiar with that basic chart

请尽量熟悉那个基本表格

so that you don’t have to think when you see you are able to say what type of of consciousness a certain dot is

当你看到圆点，不需要思考就知道那是什么心

now see the second one with vicara

现在看第二个伺心所

now that is very easy

这个非常简单

so vicara arises with first jhana and second jhana

伺心所与初禅、二禅相应

so we add just the eleven second jhana cittas to the fifty five

所以就就用55

加上11个二禅心

and we get sixty six types of consciousness

得到66种心

now in order to remember this

为了记住这个

you can remember that the ten sense consciousness

你可以记住十个根识

do not need vitakka to go to the object

不需要寻心所来缘取目标

because the impact of the senses and the object is great

因为诸根和目标的力量是强大的

since the impact is great

因为它们力量很大

these types of consciousness do not need vitakka to take them to the object

双五识就不需要寻心所来将它们投向目标

actually vitakka arises with the fifty four kamavacara cittas sense-sphere cittas except these ten

实际上，寻心所与欲界54心相应但是这十个根识除外

so fifty four minus ten so forty four

所以54减去10等于44 and then the eleven first jhana cittas

然后是11个初禅心

and so we get fifty five easily

所以，我们很容易就得到55 so fifty four kamavacara cittas 54个欲界心

and then you take the ten sense consciousness out

减去10个根识

so you get forty four

得到44 and then you add the eleven first jhana cittas and we get fifty five

然后加上11个初禅心，得到55 with vicara we just add second jhana cittas

对于伺心所，我们加上二禅心

so there are eleven second jhana cittas

有11个二禅心

and we get sixty six with vicara

我们得到66个伺心所

and next is with adhimokkha

下一个是胜解心所

now with decision

对于胜解

decision does not arise with doubt

胜解不能与疑心所同生

so the consciousness with doubt is not shown here

所以有疑心所的心不能出现

and then it does not arise with the ten sense consciousness

然后它也不与10根识同生

so and with all others it arises

其他所有的，与之同生

so ten plus one eleven

所以10加1等于11 eighty nine minus eleven we get seventy eight 89减11等于78 one hundred and twenty one minus eleven we get one hundred and ten 121减11等于110 so these types of consciousness are those that arise with adhimokkha or decision

这就是胜解心所同生的心

then the next one is viriya, effort

下一个是精进心所

effort does not arise with the seven resultant consciousness of akusala and

精进不与7个不善果报心相应

eight resultant consciousness of kusala and also with five-sense-door adverting

也不与8个善果报心相应，也不与五门转向心相应

and with the rest it arises

与其他心都相应

so seven eight fifteen sixteen

所以7加8等于15，再加1就是16 it does not arise with sixteen types of consciousness

所以它不与16种心相应

so eighty nine minus sixteen we get seventy three 89减去16等于73 one hundred and twenty one minus sixteen we get one hundred and five 121减去16等于105 so these one hundred and five cittas arise with viriya all viriya arises with these one hundred and seventy three or one hundred and eight[105?] cittas

所以这105个心与精进心所同生或者精进心所与73或105心相应

next is

下一个是

now piti arises with those that are accompanied by joy or somanassa

喜心所与悦俱心同生

but we have to take out the fourth jhana cittas

我们要去掉四禅心

because although fourth jhanas cittas are accompanied by somanassa

虽然四禅心是悦俱心

piti does not arise with them

但是喜心所不与它们同生

with the others, other cittas accompanied by somanassa or joy piti arises

对于其他悦俱心，喜心所与它们同生

so we get four from the akusala cittas

所以不善心里有4个

and one investigating consciousness from the resultant of kusala

善果报推度心有1个

and one smile producing from the functional rootless cittas

无因唯作心里面的1个生笑心

and then from the sense-sphere beautiful we get the twelve that are accompanied by joy

欲界美心有12个悦俱

and then from the rupavacara cittas we get nine

色界心中有9个

and from lokuttara cittas we get twelve and twelve

出世间心有两个12 so with these cittas or altogether fifty one cittas piti arises

所以与喜心所相应的心有51个

the next one is chanda desire or conation

接下来是欲心所

now chanda does not arise with two rooted in moha

欲心所不与两个痴根心相应

and then it does not arise with all the eighteen rootless cittas

它不与18个无因心相应

so eighteen plus two twenty

所以18加2等于20 so ninety, eighty nine minus twenty we get sixty nine 89减去20等于69 and one hundred and twenty one minus twenty we get one hundred and one 121减去20等于101 so chanda arises with these one hundred and one cittas

所以欲心所与101个心相应

and next is moha, ahirīka, anottappa, uddhacca

下一个痴、无惭、无愧、掉举

and you know these four are called unwholesome universals

这四个被称为遍一切不善心心所

that means these four arise with all twelve unwholesome cittas

即此四个与所有12个不善心相应

so here we can see moha arises with these twelve

所以这里我们看到痴与这12个心相应

ahirika shamelessness arises with these twelve

无惭与这12个心相应

anottappa fearlessness arises with these twelve

无愧与这12个心相应

uddhacca restlessness arises with all these twelve unwholesome cittas

掉举与这12个不善心相应

then we come to lobha

我们再看贪

since it is lobha we can easily see it arises with those that are accompanied by lobha or attachment

因为是贪心所，我们就容易知道它与贪根心相应

so there are eight types of consciousness that are rooted in lobha or attachment

所以贪根心有8个

and so lobha arises with these eight types of consciousness

所以贪心所与这8种心相应

four accompanied by joy and four accompanied by upekkha or neutral feeling 4个悦俱，4个舍俱

then we come to diṭṭhi or wrong view

再看邪见

diṭṭhi arises with those that are accompanied by diṭṭhi

邪见与邪见相应的心同生

when you look at the list of the types of consciousness you see

你看列表中的心，可以看到

with joy with wrong view unprompted

悦俱邪见相应无行心

with joy with wrong view prompted

悦俱邪见相应有行心

so with wrong view, two with wrong views in those that are accompanied by joy

所以，悦俱心有两个邪见

and two from those that are accompanied by indifferent feeling

舍俱心有两个

so ditthi arises with these four types of consciousness

所以邪见与这4个心相应

mana

慢

now we learned that ditthi and mana do not arise together

我们知道邪见和慢不能同时生起

when there is ditthi there is no mana, when there is mana there is no ditthi

有邪见不能有慢，有慢不能有邪见

ditthi is wrong view mana is pride or conceit

邪见，就是错误的观念慢，就是骄慢

so mana arises with those that are not accompanied by ditthi

所以慢只伴随没有邪见的心生起

so number the third and fourth

所以，第三第四个

and then seventh and eighth of the consciousness accompanied by or rooted in lobha

然后第七第八个贪根心

next is the four hatred universals or we can call them something like that

接着是四嗔因心

dosa, issa, macchariya and kukkucca so dosa is hatred, issa jealousy, macchariya avarice and kukkucca remorse

嗔、嫉、悭、恶作

each one of them arises with two types of consciousness accompanied by ill will

每个都与两个嗔根心相应

so dosa with these two, issa with these two

嗔与这两个相应，嫉与这两个相应

macchariya with these two, kukkucca with these two

悭与这两个相应，恶作与这两个相应

now yesterday we learned that issa, macchariya and kukkucca

昨天我们学了嫉、悭、恶作

arise occasionally and seprately

偶尔、分别生起

so when there is issa there will be no macchariya and when there is macchariya there is no issa

当有嫉的时候，就没有悭有悭的时候，就没有嫉

and here

这里

in this small chart we just find out what cittas arise with dosa issa macchariya and kukkucca so it’s ok now

这个表，我们找出哪些心与嗔、嫉、悭、恶作同生，好

so there are only two types of consciousness

只有两种心

accompanied by dosa accompanied by issa accompanied by macchariya and accompanied by kukkucca

与嗔、嫉、悭、恶作相应

the next is thina and middha

然后是昏沉和睡眠

now we know that thina and middha always arise together

现在我们知道昏沉与睡眠总是在一起

but they arise occasionally

但是它们只是偶尔地生起

since they are dull mental factors

因为它们是呆滞的心所

they do not arise with those that are unprompted

它们不与无行心生起

so they arise with types of consciousness that are prompted and

它们与有行心生起

so they arise with second fourth sixth eighth of the eight those are rooted in lobha

所以它们与第二第四第六第八个贪根心相应

and then second of those that are rooted in dosa or ill will

与第二个嗔根心相应

so there are only five types of consciousness that arise together with sloth and torpor

所以只有五个心与昏沉睡眠同生

the last of the unwholesome cetasikas is vicikiccha

最后一个不善心所是疑

i think it is the easiest

我想这个最简单

because it arises with only one type of consciousness

因为它只与一种心相应

which is accompanied by vicikiccha or doubt

就是疑相应的心

so only one consciousness there

所以那里只有一种心

ok next one

好，下一个

sobhaṇa-sādhāraṇa sobhaṇa universals, or beautiful universals

遍一切美心心所

now first you should be familiar with what are non-beautiful what are beautiful citta

首先，你们应该熟悉什么是不美心、美心

so the first thirty are non-beautiful

前30个心是不美心

and the rest are beautiful cittas

剩下的是美心

so when we say sobhaṇa-sādhāraṇa cetasikas arise with sobhana cittas

所以，当我们说遍一切美心心所与美心相应

then you have to look at sobhana cittas only

所以你们只需要看美心

and there are fifty nine or ninety one of them

有59或91个

so the first thirty are non-beautiful and the rest are beautiful

前30个心是不美心，剩下的是美心

so it is very easy

所以这很简单

and then we come to virati, abstentions

然后看三离心所

abstention from wrong speech, abstention from wrong action, abstention from wrong livelihood

离恶语、离恶业、离邪命

now here these virati or abstention mental factors arise with eight wholesome beautiful sense-sphere consciousness

这些离心所与8个欲界美心相应

because these have the nature of being kusala or wholesome

因为这些心所具有善业的性质

you abstain from something and at that moment there arises in your mind is wholesome types of consciousness

你远离诸恶的时候，就会生起善心

so they accompany the wholesome types of consciousness in the sense-sphere consciousness

所以这些心所与欲界善心相应

and then they arise with supramundane consciousness

它们还与出世间心相应

if we take supramundane consciousness as eight

如果把出世间心看成八个

and we see that viratis arise with sixteen types of consciousness

离心所就与16个心相应

eight from sense-sphere beautiful 8个欲界美心

and eight supramundane consciousness 8个出世间心

but if we take the supramundane to be forty

如果我们将出世间心看成40个

then we see the virati cetasikas arise with forty eight types of consciousness

我们就看到离心所与48个心相应

i hope you remember when arisign with sense-sphere beautiful consciousness

我希望你们记住：当它们与欲界美心同生时

they arise occasionally and also they arise one at a time

它们只是偶尔生起，并且每次生起一个

so when arising with the sense-sphere beautiful consciousness

所以当与欲界美心同生时

at one time only one will arise

一次只生起一个

when there is right speech there will be no right action and livelihood and so on

当有正语的时候，就没有正业和正命等等

and also they will arise occasionally only sometimes not always

它们也只是偶尔生起，不是必定生起

only when one refrain from wrong speech will the right speech arise

只有当离恶语的时候，正语心所才生起

and the others will not arise

其他离心所不会生起

so they arise occasionally or they arise at sometime only

所以它们偶尔生起

and they arise they arise one at a time

并且每次只是生起一个

but with the supramundane consciousness it is different

但是对于出世间心，则不同

with the supramundane consciousness it is said they arise always

它们总是与出世间心同生

every time the supramundane consciousness arises they arise

只要有出世间心生起，它们就生起

and when they arise they arise together

只要生起，就是全部生起

not one by one as in the case of sense-sphere beautiful consciousness

不像欲界美心里那样，单独生起

because in the supramundane consciousness there are four path consciousnesses

因为在出世间心里，有四个道心

these path consciousnesses have the power to eradicate all propensities of wrong doing at one stroke

这四个道心有一次性断除所有恶的力量

like lightning can kill a tree in one stroke

就像闪电一次击倒一棵树

so when they arise with supramundane consciousness they arise always

所以当它们总是与出世间心一起生起

that means every time a supramundane consciousness arises they also arise

意思是每次出世间心生起，它们就生起

and they arise they arise together

当它们生起时，它们全部生起

and the next is with appamaññā limitless ones

下一个是无量心所

and limitless ones here means karuna and mudita compassion and sympathetic joy

无量心所这里指悲无量、喜无量

so they arise with eight wholesome sense-sphere beautiful consciousness

它们与八个欲界善心相应

and eight functional sense-sphere beautiful consciousness 8个欲界唯作心相应

and then the first jhana three, second jhana three, third jhana three and fourth jhana three

然后初禅三心、二禅三心、三禅三心、四禅三心

form-sphere consciousness

色界心

so we get altogether twenty eight types of consciousness

所有加起来28个心

that arise with appamaññā这些都与无量心所同生

when the people practice karuna and midita

当人们修悲无量、喜无量时

when they get the karuna and mudita as jhana

当禅那里有悲、喜无量时

then they must accompany by joy only

必定是悦俱心

but when doing the preliminary work on karuna and mudita

当初级阶段修悲、喜无量时

through experience sometimes they may do karuna and mudita with consciousness by indifference

可以用舍俱心修悲、喜无量

so the common opinion of all teachers is that the

大多数老师的看法是

the limitless ones can arise with all eight wholesome sense-sphere beautiful consciousness

无量心所可以与所有

8个欲界善心生起

and when they arise in an arahant, they will arise with eight functional sense-sphere beautiful consciousness

当它们在阿罗汉心里生起时，它们与欲界美心的8个唯作心同生

so this is the common opinion of all teachers

所以这是主流老师的看法

so according to them, the appamanna or limitless ones arise with twenty eight types of consciousness

根据这种说法，无量心所与28种心相应

but some teachers

但是有些老师

did not think that appamanna or the limitless ones can arise with those that are accompanied by indifferent feeling

不认为无量心所可以与舍俱心同生

now according to them

根据这种说法

appamanna or the limitless ones arise with those that are accompanied by joy or somanassa only

无量心所只与悦俱心生起

so according to them we have to strike out those that are accompanied by neutral feelings

所以根据这种说法，我们要去掉舍俱心

so we get only twenty of them here

所以只有20个心

four from sense-sphere beautiful wholesome consciousness accompanied by joy

四个悦俱欲界善心

and four from sense-sphere functional beautiful sense-sphere consciousness accompanied by joy

四个悦俱欲界唯作心

and then the others are the same

其他的都一样

and the last one is paññindriya

最后一个是慧根

paññindriya is also called amoha

慧根又称为无痴

so amoha and paññindriya are the same

所以无痴与慧根是一样的

sometimes we may just call it paññā有时候我们简称它为慧

so paññā and paññindriya are the same

所以慧与慧根是一样的

and it is sometimes called amoha

有时候被称为无痴

and sometimes it is called vijjā有时候被称为：明

the opposite of avijjā in dependent origination

就是缘起里无明的反义词

since it is paññā, it will arise with those types of consciousness that accompanied paññā因为是慧，就与智相应的心同生

and as you know from among the twenty four sense-sphere beautiful consciousness

大家知道，24个欲界美心中

only the first and second

只有第一第二个

only the fifth and sixth are accompanied by knowledge

第五第六个是智相应的

so from among the sense-sphere beautiful consciousness we get twelve

所以在欲界美心中，我们得到12个

and then the rest of the types of consciousness always are accompanied by paññā or wisdom

除欲界外所有心都是与智相应的

because if you do not have wisdom or knowledge you do not get jhanas

因为如果不与智相应，就没有禅那

if you do not have knowledge or wisdom you do not reach enlightenment

如果不与智相应，就不能获得觉悟

so these types of consciousness are always accompanied by knowledge or wisdom

所以这些心总是与智相应

but regarding the sense-sphere beautiful consciousness

但是对于欲界美心

they arise with some of them only and not all

它只与其中某些相应，并非全部

so altogether we get forty seven or seventy nine

所以我们一起获得47或79个心

forty seven or seventy nine types of consciousness accompanied by knowledge or paññā

47或79种心与慧根同生

since paññā is among the beautiful mental factors

因为慧是在美心所里

we need to look at the beautiful consciousness only

我们只需要查看美心

and not the none beautiful ones

不美心不需要看

so with paññā forty seven types of consciousness arise

所以慧心所与47个心相应

or seventy nine types of consciousness arise

或者与79个心相应

so if you have this chart it would be very easy for you to find out the cetasika and citta combinations

如果你们有这张表，就很容易找出心所-心的组合

so now you can check your homework with the chart on the screen

现在你可以通过屏幕检查你的作业

if you have made mistakes

如果有错

it may be necessary for you to make the copy of the plain ones

你们或许有必要多复印几份

so it is better to keep extra copy of the plain ones so that

这样除了基本表格，还有备份

if you make a mistake you can just throw it away

如果涂错了，可以扔掉

so these are very convenient when we cannot memorize all these things

如果我们记忆不了所有这些有这些表格就很方便

this is the combination of cetasika to citta

这就是心所到心的组合

or cetasika-citta combination

或心所-心组合

the other combination is citta-cetasika combination

另外一个组合是心-心所组合

for that we may need eighty nine or one hundred and twenty one chart or diagrams

这种组合，我们就要

89或121个表格了

if you have time and if you want to do them it is good to do just as exercise

如果你有时间，如果你愿意做这些练习很好

fifty two cetasikas can be arranged like the eighty nine and one hundred and twenty one types of consciousness 52心所可以像89或121心那样分组处理

now the first thirteen can be one row

前13个心所可以归为一排

and then the fourteen akusala can be one two three four five rows

然后14个不善心所可以分为五排

the four universals and then

四个遍一切不善心心所

lobha triad

三贪因

and then four hate universals

然后四嗔因

and then two sloth and torpor

然后是二有行：昏沉和睡眠

and the last one doubt

最后一个是疑

so you can arrange them that way: four, three, four, two, one

可以这样分组：

4个、3个、4个、2个、1个

and then the next column would be nineteen beautiful common mental factors

下一列是19个遍一切美心心所

and you can arrange them as faith one

你可以这样处理它们：信

mindful one and so on

念等等

but when you come to the pairs you can put them two side by side

然后是成对的心所，两个两个一对

so the nineteen mental factors will be in two columns 19个心所就分成两列

and then three abstinences one column

然后是三离心所一列

two limitless ones one column

二无量一列

and paññindriya or wisdom one column

慧根一列

you can arrange like that

你就可以这样排列

and then here you can put in any color

然后你可以任意涂颜色

so you will need eighty nine or one hundred and twenty one of those charts

这样你就需要89或121个表

so we now have gone through what is taught in the second chapter

所以，我们已经讲完了第二章

the second chapter of the book is with mental factors

第二章是讲心所的

and their combination with cittas

讲它们与心的组合

so as you now know there are two kinds of combinations

你们现在知道有两种组合

the cetasika to citta combination and citta to cetasika combination

心所-心组合，心-心所组合

and these combinations can be studied with the help of these charts

这些组合可以借助这些表格学习

so with the help of these charts it will be very easy for you to do that

借助于这些表格，就很容易了

and next will go on to the third chapter of the book

下面我们讲本书第三章

the third chapter is called miscellaneous chapter

第三章被称为：杂项

in the third chapter the types of consciousness will be classified

在第三章，心将按各种方法被分类

according to feeling, according to roots, according to functions, doors objects and bases

根据受、因、作用、门、所缘、依处

so the first section in this chapter is the section on analysis of feelings

第一节：受之分析

now you have met feeling in the fifty two cetasikas

你们在52心所里遇到了受

so among the fifty two cetasikas feeling is the second one

在52心所里，受是第二个

and that feeling can be of just one or two or three or five

受可以依一分、二分、三分、五分

so the first five kinds of feelings

首先是五分法

and then these five kinds of feelings can be reduced to three kinds of feelings

五分法又可以简化为三分法

and these three can be reduced to two kinds of feelings, and two kinds can be reduced to one kind of feeling

三分法可以简化为二分法二分法可以简化为一分法

normally we say that there are three kinds of feelings

通常我们说有三种受

there are only pali: sukha, upekkha, or dukkha

乐、舍、苦

these divisions of feeling into three is by its nature

这种分法根据本质分为三

because feeling has the nature of experiencing the flavor of the object

因为受的本质就是品味所缘

and sometimes the experience is pleasurable sometimes it is unpleasurable or displeasurable or sometimes it is neutral

有时候感受是愉悦的，有时候是不愉悦的，有时候是中性的

so there are three kinds of feelings

有三种受

pleasurable unpleasurable and neutral

愉悦、不愉悦、中性

these three are expanded into five when buddha taught what are called the faculties

当根据佛陀所将依根来分这三种受可以扩充为五种

now you are familiar with the faculties, there are twenty two faculties taught in abhidhamma

你们熟悉“根”，根据阿毗达摩有22种根

and when buddha taught the twenty two faculties

当佛陀讲授22种根时

buddha divided feeling into five kinds

将受分为五种

and they are sukha, somanassa, upekkha, dukkha and domanassa

乐、悦、舍、苦、忧

so now you see that the sukha in the threefold division is expanded into sukha and somanassa

现在你知道三分法中的乐扩展为：乐、悦

and dukkha in the threefold division is expanded into dukkha and domanassa

三分法中的苦扩展为：苦、忧

now when feeling is divided into three

如果受被分为三种

both bodily pleasure and mental pleasure are included in sukha

乐受包括：身体的愉悦、心理的愉悦

and both bodily pain and mental pain are included in dukkha

苦受包括：身体的痛苦和心理的痛苦

when you have pain in the body and you feel it

当你身体痛苦，你感受到了

and that feeling is called dukkha

这种痛苦，被称为苦

bodily displeasurable feeling

身体上不愉悦的感受

when you are sad or when you are depressed then you feel the domanassa

当你难过或压抑，你就感受到忧

that is displeasurable mental feeling

这是不愉悦的心理感受

so dukkha in the threefold division is expanded into dukkha and domanassa

所以三分法中的苦被扩展为苦、忧

and sukha in the threefold division is expaned into sukha and somanassa

三分法中的乐被扩展为：乐、悦

so in that case sukha is bodily pleasurable feeling

所以，乐就是身体的愉悦感受

and somanassa mental pleasurable feeling

悦就是心理上的愉悦感受

and dukkha is bodily painful feeling and domanassa is mental painful feeling

苦是身体的痛苦感受，忧是心理上的痛苦感受

upekkha is just upekkha

舍还是舍

here upekkha means indifference or neutral feeling and not equanimity

这里舍指中性感受，不是中舍性

sometimes buddha said, monks there are two kinds of feeling

有时候，佛陀说：比丘们，有两种受

pleasurable and displeasurable

乐受、苦受

so in that case

在这种情况下

upekkha is included in sukha

舍受就被包括在乐受里

because upekkha is peaceful sukha is also peaceful and they are similar to each other

因为舍受是安详的，乐受也是安详的，它们彼此相似

and so including upekkha into sukha

所以将舍受归于乐受

buddha said there are only two kinds of feelings

佛陀说有两种受

sometimes buddha said just whatsoever there is feeling all that is dukkha

有时候，佛陀说不管是什么受，都是苦受

so in that case there is only one feeling

这样就只有一种受

and that one feeling is dukkha

这一种受就是：苦受

now this saying of mind was uttered with reference to the impermanence of conditioned things

这种关于心的说法，就是把心与有为法的无常联系起来

that means buddha said when i say whatever there is feeling there is dukkha

意思是佛陀说，无论我讲什么感受，都是苦受

i mean the impermanence of all conditions

我的意思是有为法的无常性

all conditioned phenomena is impermanent

一切有为法都是无常

that means all conditioned phenomena have arising and disappearing a beginning and an end

意思是一切有为法都有生灭

so

所以

anything that has a beginning and an end that arises and disappears is impermanent

有生有灭的事物就是无常

feeling also has arising and disappearing

受也是有生有灭

so in that case feeling is just one feeling that is dukkha

这样受只有一种那就是：苦

so in the discourses in the suttas buddha taught feeling in different ways

在经文里，佛陀讲授了不同的受

sometimes he said like here there is only one feeling

有时候，他说只有一种受

sometimes there are two feelings sometimes there are three feelings

有时候是两种受，有时候是三种受

and sometimes there are five kinds of feelings

有时候，是五种受

so we must understand all these

所以我们必须明白这些

and know which feelings are associated with which

知道受与什么有关

and which feeling can be included into which feeling

哪种受可以被归于另一种受

so when buddha said there is only one feeling dukkha that means he is referring to the impermanence of all conditioned phenomena

当佛陀说只有一种苦受的时候他是说一切有为法皆是无常

when buddha said there are two feelings and one pleasurable and the other displeasurable

当佛陀说有苦乐二受时

and the neutral is here included in pleasurable feeling

舍受就被归入乐受

sometimes buddha said three feelings

有时候佛陀说有三种受

sukha, dukkha and upekkha

乐、苦、舍

and when buddha taught indriyas or faculties

当佛陀讲授“根”时

he said there are five feelings

他讲授了五种受

so whether there are five feelings or three feelings or whatever we must understand all these feelings

所以，不管是五分、三分，还是其他，我们都要了解

according to these feelings

根据这些受

consciousness can be classified or divided

我们可以对心进行分类

so that is very easy

所以这很简单

because you always have the basic chart

因为你总是有一个基本图表

so when you look at the basic chart

当你看这个基本表格时

you know there are so many accompanied by pleasurable feelings

你知道有很多悦俱心

so many accompanied by unpleasurable feeling and so on

有许多忧俱心等等

so look at the basic chart

所以对照这个基本表格

so those that are accompanied by joy or pleasurable feeling are colored red

悦俱心被涂成红色

and those that are accompanied by neutral feeling are blue

舍俱心被涂成蓝色

those by hate or ill will are green

忧俱心被涂成绿色

and then the two bodily feelings are also colored green and red but they are made crosses

然后两个身体的感受，也被涂成绿色和红色，但是画了十字

so looking at this chart you can easily see or say how many types of consciousness are accompanied by pleasurable feeling and so on

所以对照这个表，可以很容易看出有多少心是悦俱的，等等

so

所以

how many are accompanied by joy or pleasurable feeling

有多少是悦俱心？

and you count all the red ones

你数所有红色的

sixty two there are 62个

and how many are accompanied by upekkha or neutral feeling

舍俱的有多少

fifty five yes 55个，对

and how many are accompanied by ill will

忧俱的多少个？

only two

只有2个

and how many are accompanied by bodily painful feeling

有多少是身体的苦受？

only one

只有一个

and how many are accompanied by bodily pleasurable feeling? only one

有多少是身体的乐受？只有一个

so it is very easy

所以这很简单

when you have this chart

只要有这张表格

so consciousness accompanied by bodily painful feeling is one

身体上的苦受，只有一个心

and consciousness accompanied by bodily pleasurable feelings just one

身体上的乐受，一个心

and then consciousness accompanied by joy or pleasurable feeling are sixty two

悦俱的有62个

and those are accompanied by neutral feeling are fifty five

舍俱的心有55个

we can study these taking the groups of types of consciousness one by one

我们可以分组学习这些心

so let us take the akusala twelve

让我们看看12个不善心

so among them how many are accompanied by pleasurable feeling, four

其中有多少是悦俱的？4个

how many by neutral feeling? six

舍俱的多少？6个

how many by ill will? two, ok

多少忧俱的？2个，好

now the next group ahetuka or rootless group

下一组，无因心

how many are accompanied by pleasurable feeling, or how many are accompanied by joy? only two

悦俱的多少？只有2个

how many are accompanied by neutral feeling?

舍俱的多少？

two four six eight ten twelve fourteen 2,4,6,8,10,12,14 so fourteen are accompanied by neutral feeling 14个是舍俱的

how many are accompanied by bodily painful feeling? one

有多少是身体的苦受？1个

and how many by bodily pleasurable feeling? one

多少是身体的乐受？1个

very good

非常好

now we go to beautiful sense-sphere consciousness twenty four

现在我们来看24欲界美心

how many are accompanied by joy? twelve

悦俱多少？12 how many by neutral feeling? twelve

舍俱多少？12 and we go to form-sphere consciousness fifteen rupavacara cittas

我们再看色界15心

how many are accompanied by joy? twelve

多少悦俱？12个

how many by neutral feeling? three

多少舍俱？3个

then we go to formless or immaterial types of consciousness

再看无色界心

how many are accompanied by joy? none

多少悦俱？没有

how many are accompanied by neutral feeling? all twelve

舍俱多少？所有12个

then we go to the supramundane forty supramundane consciousness

再看出世间40心

twenty path consciousness 20个道心

so how many are accompanied by joy? sixteen

悦俱多少？16个

how many by neutral feeling? four

舍俱多少？4个

then we go to twenty fruition consciousness

再看20个果心

how many accompanied by joy? again sixteen

悦俱多少，也是16个

how many accompanied by neutral feeling? four

舍俱多少？4个

so we take the forty supramundane consciousness together 40个出世间心一起算

how many are accompanied by joy? thirty two

多少悦俱？32个

and how many are accompanied by neutral feeling? eight

多少舍俱？8个

so altogether forty, ok

一起是40， 好

so if we go through group by group

所以如果我们一组组练习

then we become more familiar

我们就更加熟练

so when we take all the types of consciousness

所有心都在一起算

how many are accompanied by joy or pleasurable feeling, sixty two

悦俱多少？62 how many by neutral feeling? fifty five

舍俱多少？55 how many by hate? two

嗔根心多少？2个

how many by bodily painful feeling? one

身体上的苦受？1个

how many by bodily pleasurable feeling? one

身体的乐受？1个

so this is the classification of cittas according to feeling

这就是根据感受来给心分类

this section is very easy

这节非常简单

now next section is roots and classification according to roots

下一节是按因（根）来分类

you all know that there are six roots

你们知道有六因（根）

if you don’t know before, now you know there are six roots

如果之前你不知道，现在你就知道了有六因

lobha, dosa, moha and alobha, adosa, amoha

贪嗔痴、无贪无嗔无痴

so there are like roots there is why they are called hetu in pali

它们就像树根，所以就称为hetu now the word hetu as i explained before hetu我们之前讲过

means a cause

意思是：原因

so in the discourses

在经文里

hetu may mean cause hetu的意思可能是：原因

but here here especially in abhidhamma

在这里，特别是在阿毗达摩里

hetu is a technical term hetu是个专有名词

and here only these six are called hetu

在这里只有这6个被称为hetu and here the word hetu means the root or mula

这里的hetu意思是：根

now the roots help the trees to be strong

树根使树变得强壮

so those that have roots are strong

有根就强壮

in the same way those that are accompanied by roots are stronger than those that are not accompanied by roots or hetus

同样，有因心比无因心更强壮

so there are six roots the first one is lobha or attachment

所以有六个根，第一个是贪根

so attachment is one hetu

贪是一个根

dosa anger or ill will is another hetu

嗔是另外一个根

and moha illusion or ignorance is another hetu

痴是另外一个根

these three are called akusala hetu unwholesome roots

这三个被称为不善根

so three unwholesome roots

三个不善的根

and then the other three are just the opposites of the first three

另外三个是前三个的反面

in pali the “a” means not

巴利语前缀a是“没有”的意思

so alobha means not lobha or non-lobha

所以无贪，就是没有贪

adosa means non-dosa, and amoha means non-moha non-delusion

无嗔就是没有嗔，无痴就是没有痴

so alobha means non-attachment

所以无贪就是没有贪执

non-attachment is a positive mental factor not the absence of lobha

无贪执是个正面的心所不是指贪执的缺失

it is a positive state

是个正面的状态

the same with adosa not the absence of dosa but it is a mental state which is the opposite of dosa

无嗔也是同样，不是嗔的缺失而是指嗔的对立面

and actually it is loving-kindness

实际上它是指慈爱

and then amoha means not moha, so opposite of moha not just absence of moha, it is the opposite of moha

然后无痴就是没有痴，痴的反面不是痴的缺失，是痴的反面

since moha is delusion or ignorance amoha means paññā or wisdom or understanding

因为痴就是愚痴或无明无痴意思就是智慧或者明了

so these six are called hetus in abhidhamma

这六个在阿毗达摩里被称为因（根）

or they are like roots

就像是“根”

they strengthen the concomitants consciousness and other mental factors

它们让心所变得更强壮

ok, lobha arises with how many cittas?

好，贪与多少心同生？

lobha arises with eight lobha cittas

贪与八个贪根心同生

and

并且

with lobha mula cittas how many cetasikas

贪根心摄多少心所？

take the first one

看第一个

the first of the lobha mula cittas, how many cetasikas?

第一个贪根心，摄多少心所？

you want to go back to the chart, nineteen cetasikas

你们想回看图表吧，19个心所

so

所以

when first lobha mula citta arises

当第一个贪根心生起

there are nineteen cetasikas going along with it

有19个心所与之同生

among the nineteen cetasikas there is lobha

这19个心所之中，就有贪

and then there is moha

还有痴

and there are other mental factors

以及其他心所

so these lobha and moha among those mental factors

所以贪、痴等心所

keep the citta and its concomitant mental factors strong

让心和它的心所坚固

that is why they are called mula or roots

所以被称为“根”（因）

so now we try to find out how many are accompanied by lobha, dosa and so on

我们现在就是要找出与贪嗔等同生的有多少

so you look at the chart and you see lobha accompanies eight lobha mula cittas

所以对照表格，可以看到贪心所伴随八个贪根心

and dosa accompanies two dosa mula cittas

嗔伴随两个嗔根心

dosa mula means those rooted in hate

嗔根就是以嗔为根

and moha accompanies

痴伴随

eight lobha mula cittas two dosa mula cittas and two moha mula cittas 8个贪根心、2个嗔根心还有2个痴根心

that means moha accompanies all twelve akusala cittas

意思是痴伴随所有12个不善心

so when we call the first eight types of consciousness

所以我们称呼所有12个不善心

lobha mula cittas or rooted in lobha

贪根心

we do not mean that it is rooted in lobha only

我们不是说它们只有贪根

we must understand it is rooted in moha also

我们要知道痴也是它的根

but since moha is common to all we do not say here lobha moha mula

因为痴根在一切不善心里都有

we just say lobha mula

所以我们只说贪根

but when we say lobha mula or rooted in lobha we must understand that it is rooted in moha also

但当我们说贪根心时，我们必须了解它同时也是痴根心

the same with dosa mula

对于嗔根心也是如此

so when we say rooted in hatred we do not mean it is rooted in hatred only

当我们说嗔根心时，并不是说它只有嗔根

it is rooted

它的根

actually it is rooted in moha delusion also

实际上痴也是它的根

so dosa mula citta means actually dosa moha mula cittas

所以嗔根心实际上是：嗔痴根心

but the last two accompanied by moha

但是最后两个心是痴根心

has moha only as root

仅仅有痴根

they are rooted in moha only

只是以痴为根

now we go to alobha

我们现在看无贪

alobha, can you find alobha in the fifty two cetasikas?

无贪，你能在52心所里找到无贪吗？

can you tell me the number? alobha?

能告诉我序号吗？无贪？

thirty two, right, yes 32，正确

so that is alobha, non-greed

就是无贪

since it is the beautiful universal

因为它是遍一切美心心所

it will arise with all beautiful types of consciousness

它会和所有美心相应

or fifty nine types of beautiful consciousness

就是59种美心

and adosa adosa is number thirty three

无嗔是33号心所

so adosa is also a beautiful universal consciousness

无嗔也是遍一切美心心所

and so it arises with all beautiful consciousness

所以也与所有美心相应

in this chart they are divided into Kāmāvacara sobhana ñāṇasampayutta and so on

在这个表格里，它们被分为欲界智相应美心

because when we come to paññā or amoha we have this differentiation

因为当我们遇到慧（无痴）的时候就有这种区分

so alobha and adosa arise with all fifty nine types of beautiful consciousness

所以无贪、无嗔与所有59美心相应

but amoha or paññā arises with only forty seven of them not all fifty nine

但是无痴或慧只与所有59个美心中的47个相应

it will not accompany those that are not associated with paññā它不与智不相应的心同生

so if you look at the eight wholesome sense-sphere beautiful consciousness

所以如果你看8个欲界善心

you will see that the first two are accompanied by knowledge

你会看到前两个是智相应的

but the second two that means third and fourth not accompanied by knowledge

之后的3、4两个是智不相应的

and then fifth and sixth are accompanied by knowledge and seventh and eighth are not accompanied by knowledge 5、6是智相应，

7、8是智不相应的

so with regard to amoha or paññā we have to leave them out

所以无痴或慧心所不与之相应

so the amoha or paññā does not arise with sense-sphere beautiful consciousnesses that are not accompanied by or that are not associated with knowledge

所以无痴或慧不与智不相应的欲界美心相应

that means we have to take out twelve

所以我们要减去12 so amoha or paññā arises only with forty seven types of consciousness

所以无痴或慧只与47种心相应

again we will find out

我们还能找出

how many types of consciousness are accompanied by one root only

一根心有多少种

now at the bottom you see the numbers two two one zero three two three three

在底部你们看到数字：

2,2,1,0,3,2,3,3 so just take the one there so

所以看一根心

those that are accompanied by one root are those that are accompanied by moha, moha mula two

一根心就是痴根心，2个

and then two root cittas

二根心

how many two root cittas are there?

有多少二根心

then you add those with the two at the bottom

你就加上底下有2的

so eight two and twelve

所以8,2和12 eight and two ten, ten plus twelve twenty two 8加2等于10,10加12等于22 so there are twenty two two-root cittas

所以有22个二根心

and then three-root cittas

然后是三根心

that means consciousness accompanied by three roots that are forty seven

就是有三个根的心，有47个

those that are accompanied by paññā就是智相应的

and then zero root cittas

然后是无根心

how many are without hetus or without roots, eighteen

有多少是无根心，也就是18个

so eighteen ahetuka cittas or eight rootless cittas are not accompanied by any of these hetus 18个无因心是没有这些根的

so this is the classification of consciousness according to roots

这就是根据因来给心分类

these can also be represented in chart like the ones you put the cetasikas

这些都可以在图表里反应出来就像你做那些心所的表格一样

now you have the basic chart

你们有基本表格

so in the basic chart you can see

在基本表格里，你可以看到

accompanied by lobha, accompanied by dosa, accompanied by moha, accompanied by alobha, adosa and amoha

贪根、嗔根、痴根无贪、无嗔、无痴

you can have separate cards

你们可以用不同的卡片

so

所以

actually you need to have more copies of those charts

实际上你们需要复印更多表格

blank charts

空白表格

and then you put in colors for this chapter also

然后根据本章，给表格涂颜色

now if you want to use that chart for this purpose

如果你想这样做

then you have the chart and at the bottom of the chart you see

你们有这个表，在表格底下看到

rooted in lobha, right?

贪根心，对吧？

and you will have the eight colored

然后将8个心涂颜色

and rooted in moha you will have all twelve colored, not just the last two

痴根心，就要给所有12个涂颜色并不只是最后2个

like that, and rooted in alobha

这样，无贪心

you will have colored the beautiful ones

给美心涂颜色

and adosa also beautiful ones

无嗔心，也是美心

but when we come to amoha you are not to color those that are not accompanied by knowledge

然后是无痴心，不要涂智不相应的心

and others i want you to make yourselves

剩下的，你们自己完成

so you make them and then you become familiar with this

你们通过练习来熟悉

you will become experts in that

这样就会成为专家

it is good to do by yourselves

最好自己完成

so in that way you can make charts like this all like this

这样就可以完成这样的表格

and you will have many of them with you

然后就有许多表格

and you can take out these charts and study them at all times

随时可以拿出这些表格学习

so this is how you can make yourself more and more familiar with intricacies of methods and the combination and others that are taught in this book

这就是如何让自己熟悉书本里的这些复杂组合方法

so

所以

in this section

在这节

the author teaches us the roots and then the classification of consciousness according to roots

作者教我们按照根（因）来给心分类

then we have a break now

我们现在休息一下

disk01track14

so now you have the booklet with the blank circles

现在你们有空白圆圈的练习册了

so you are to fill in the colors

你们要给它们涂颜色

and the sheets that are given to you yesterday are to be used as a draft.

昨天给你们资料可以用来作草稿

and then when you get all correct you copy them and do this booklet

你们全部做好了之后，就可以抄到练习册上

and then you can keep this booklet with you and look at it and refresh your memory

然后你就可以随身携带这个练习册，经常记记它

so with vitakka and so on they are the same as the sheet given to you

寻心所等等，这些都跟你们资料上的一样

I hope you’ve got the… your answers

我希望你们填写的答案

correct or if you had made mistakes, you have corrected it

都是正确的，如果错了，就改正好

now you’ve the blank let us try doing these roots

你们现在有空白本，我们试着做一做关于根的练习

if you have the sheet you may use the diagrams in the sheet

你们也可以用资料上的图表

because there are some extra diagrams on the sheet

因为资料上有一些多余的图表

page 18, from 19 to 24 are blank ones

第18、19到24页都是空白的

so you may use them first

你们可以先用它们

and then you have got correct then you can copy them and do this booklet

先把它们写对，再抄到练习册上

it says here that lobha, lobha arises with eight lobha mula cittas

这里讲了贪，贪伴随着八个贪根心生起

so

所以

this one diagram say

这张表格上说

with lobha or something like that here

伴随贪之类的

and you fill in these eight lobha mula cittas

你涂好这八个贪根心

and then next say number 20

接着20号

dosa mula

嗔根

so you see with dosa and then you fill in these two, right?

你找到嗔相应的心，涂上这两个，对吧？

and then with moha, here and you fill in all twelve

痴相应的，你涂上所有12个

moha

痴

and then you can combine alobha and adosa for one chart

然后你可以把无贪、无嗔合并成一个表

so with alobha and with adosa then you color all these beautiful consciousness

无贪、无嗔相应的心你涂上所有美心

and then the last is amoha or paññā, so with amoha here

最后一个是无痴或慧

and with amoha will be actually the same as number 18 with paññindriya

无痴相应的心跟18号慧根是一样的

the paññindriya, amoha, paññā, knowledge, they are the same

慧根、无痴、慧、智，它们都是一样的

so you can do like that

你们可以这样做

so with lobha, one chart, with dosa, one chart, with moha, one chart

贪相应，一个表，嗔相应，一个表痴相应，一个表

with alobha and adosa one chart, with amoha one chart

无贪无嗔一个表，无痴一个表

and when you’re sure that you have done it correctly, you may copy it in this booklet

你确定都写对了之后，就抄写到这个练习册上

ok we will go to the next section

下面我们讲下一节

the next section is

下一节是

section on function

依作用分析心

just as different people functions to do

如同不同的人，有不同的作用

the consciousnesses we studied in the first chapter have functions of their own

我们在第一章学习到的心也各自有自己的作用

now at the office there may be many people, working together in the same building

同一栋楼里办公室的人有许多人一起工作

but not everybody does the same work

但是大家都做不同的事情

some may be typing, some using computers

有些人可能在打字，有些人在使用电脑

some keeping books

有的记账

or even some doing janitorial jobs and so on

有些人做保洁工作的等等

so different people have different functions working in an office

不同的人，在办公室有不同的工作

so in the same way here we have studied the 89 or 121 types of consciousness

同样，我们学了89或121心

and these consciousnesses have functions of their own

这些心都有自己的作用

and altogether there are 14 functions for 89 types of consciousness

这89种心一共有14种作用

that means a number of consciousness may be doing one function

意思就是有些心它们起相同的作用

so there are 14 functions taught in abhidhamma

阿毗达摩里讲了14种作用

and

并且

on the chart you will see the patisandhi, bhavanga, cuti

在图表上你们可以看到：结生、有分、死亡

now patisandhi means rebirth linking, you may just say rebirth

结生意思是：投生之连接，你也可说是投生

the word patisandhi means linking or joining

这个巴利语的意思是连接

and bhavanga, we will talk about bhavanga in more detail

有分，我们将更详细地讲解

and then cuti, cuti means death or passing away

然后是死亡，巴利语cuti的意思是死亡

so patisandhi is one function, bhavanga is another function

所以结生是一种作用，有分是另外一种作用

and cuti is another function

死亡也是一种作用

so in this box there are three functions

在这一个表里，有三种作用

now patisandhi

现在讲结生

it is called rebirth linking, because it links the new existence to the previous one

它被称为连接投生，因为它将新的一生与前一生连接起来

this patisandhi function is the function of the consciousness called patisandhi consciousness, or re-linking consciousness

这种结生作用，就是结生心的作用

now when a being takes conception

当某一众生在受孕时

let us talk about human beings

我们以人为例

so when a being takes conception in his mother’s womb

当人在母胎受孕

the first consciousness that arises is called rebirth-linking consciousness

生起的第一个心就是结生心

or in pali patisandhi consciousness

或者用结生心的巴利语

so this is the first consciousness in that given life

这就是一期生命的第一个心

and if this consciousness does not arise

如果此心没有生起

then the life would have ended, no more

生命就会终止

that is why it is called patisandhi, re-linking, or rebirth linking consciousness

这就是它称之为结生心的原因

so when that consciousness arises

当那个心生起

that consciousness has this function

它就有此功能

that is linking function, linking the present existence with the previous or past existence

就是连接的作用，将现在的生命和过去的生命连接起来

and this consciousness occurs only once in any individual existence

这个心在一期生命只生起一次

and it arises at the moment of rebirth

在投生的那一刻生起

and this consciousness is a resultant consciousness

此心是果报心

later on we will find out

稍后我们会找出

which types of consciousness are represented by patisandhi, bhanvanga and cuti

哪些心可以作为：结生、有分、死亡

so this consciousness arises

所以此心的生起

as it was joining the two lives together or linking the two lives

是要连接两期生命

and immediately it arises

它立刻生起

then it lasts for three sub-moments, and then it disappears

然后持续三个阶段，然后就消失了

and immediately after it

随即

another identical type of consciousness arises

另外一个相同类型的心生起

that consciousness may arise for many times

这个心会生起很多次

now patisandhi arises only one time

结生心只生起一次

it arises then it disappears

然后消失

after it

随后

an identical type of consciousness arises for 15 times or 16 times

一个相同类型的心生起15或16次

this consciousness that arises after the rebirth consciousness

紧随结生心之后的心

is called bhavanga

被称为有分心

I want you to understand bhavanga correctly

我希望你们正确理解有分心

because after I came here

因为我刚来的时候

I hear people using the word bhavanga in a different meaning

我听到有人用“有分”的时候，指的是其他意思

that I was not aware of before

这种意思我还没听过呢

so

所以

so it is important to understand bhavanga

理解“有分”这个词很重要

first the word bhavanga is made up of two parts

首先bhavanga这个词是由两部分组成的

bhava and anga bhava和anga now bhava means existence or life bhava意思是：生命

and anga means a member or a factor or even a cause anga意思是：成分、因素

so bhavanga means part of life or a factor of life, a factor of existence or constituent of existence

所以有分意思是：生命的因素，生存的成分

or the cause of existence

或者说生命的原因

that means if this consciousness does not arise life would have ended with just patisandhi

意思是如果有分心不生起生命就会随着结生心结束

because this consciousness arises and then goes on and on

这种心生起，不断持续

there is what we call life or existence

所以就有生命

and this type of consciousness arises during life

此种心在生命中生起

during life between the active thought processes

生起于活跃的心路过程之间

if this consciousness does not arise

如果此种心不再生起

life would have ended

生命就会终结

and so it is called in pali bhavanga

所以它被称为有分心

it is translated as life continuum

被翻译成：生命之存续

and some people translate it as subconsciousness and so on

有人将之翻译为潜意识等

but I think we should keep these two separate

但是我觉得此两者理应有所区别

because what is understood as subconsciousness may not be exactly the same as what we understand as bhavanga

因为我们理解的潜意识与有分心可能有所不同

so let us just put these two separate

所以我们要区别对待这两者

so this bhavanga consciousness arises all through our lives when there are no active thought moments or active thought processes arising

如果没有活跃的心路过程，有分心就会生起

kamma is so powerful that it can produce consciousness to arise all through our lives actually

业力十分强大，终我们一生，都能产生心

only when there are active thought moments do the bhavanga moments stop

只有当活跃的心识刹那产生时有分心才会停止

so bhavanga moments are like buffer zones between the active thought processes.

所以有分心就像活跃心路过程之间的缓冲区

and this bhavanga consciousness is the same as the rebirth linking consciousness

有分心与结生心一样

just as rebirth linking consciousness is a resultant consciousness, this bhavanga also is resultant consciousness

如同结生心是果报心有分心也是果报心

so it is said that bhavanga is a function of consciousness by which the continuity of individual is preserved

所以说，有分心的功能就是保存了个体生命的持续性

because the bhavanga cittas arise again and again and again

因为有分心不断重复生起

the continuity of an individual, continuity of the existence is preserved

个体的存续，生命的存续就是这样被保持着

this type of consciousness is most evident during deep dreamless sleep

此种心在无梦睡眠时最为显著

so when you are in sleep, in a dreamless sleep

当你在无梦睡眠时

the flow of bhavanga goes on and on and on

有分流不断持续

but it also occurs momentarily during waking life countless times between occasions of active cognition

但是在清醒的时候，它也会出现在活跃心路过程之间，有分心也会出现无数次

so between active thought processes, they intervene

所以在活跃的心路过程之中，它也会插入

so active thought processes do not follow one after another immediately

所以活跃的心路过程并不是一个立即紧随另一个

they are always intervened by the moments of bhavanga

它们之间经常会出现有分心

and this bhavanga or the bhavanga consciousness will arise and then it disappears

有分心生起，然后灭去

another bhavanga arises and disappears and it will go on like this

另外一个有分心生起，然后灭去，诸如此

like a stream until an object comes into the avenue of the senses

就像水流，直到目标出现于诸根之门

when the visible objects comes into the avenue of the eyes

当可见的目标进入眼根

it is said that the visible object strikes at the eye

就是色所缘撞击眼净色

and at the same time it strikes at the mind also

同时也会撞击到心

mind here means bhavanga

心这里指有分心

so when this visible object comes into the avenue of the eye

当色所缘进入眼根

it strikes at the bhavanga also

它也会撞击有分

and so bhavanga is disturbed

这样有分就被干扰

it is called shaking

被称为波动

that’s a vibration of bhavanga

就是有分波动

and then next moment bhavanga stops

然后有分就会中断

and after bhavanga stops active thought moments take on

有分中断之后，活跃的心识刹那就开始了

so bhavanga is just a flow of types of consciousness

所以有分只是一种心识之流

that are the result of the kamma in the past

是过去业果的果报

and that are identical with the rebirth linking of rebirth consciousness

与结生心是同一类型

and

而且

we said there is bhavanga or we can see bhavanga when we are in deep sleep

我们说我们在深度睡眠时也能看到有分心

we can see means there is bhavanga

能看到，意思就是存在着有分心

when we are in deep sleep mostly without dreams

当我们处于无梦睡眠时

so this is just what we called bhavanga

这就被称为有分

it’s a type of consciousness that has the function of reserving the continuity of an existence

这种心有保存生命持续的作用

and bhavanga moments take obscure objects

有分心的所缘是隐晦的

obscure objects means the kamma or sign of kamma or sign of destiny

这种隐晦的目标是：业、或业相、或趣相

now in order to understand that we must understand the process of that

要了解它，我们必须了解它的过程

when a person is near death

当一个人濒临死亡

to his mind

在他心里

the kamma which he did in the past

过去所造的业

or somethings connected with kamma

或者与业相关的东西

or somethings connected with the next existence he is going to be reborn

或者与下世投生相关的

so one of these three objects present itself to his mind

所以这三种所缘之一就会呈现于心中

so a person is about to die and he may remember his first kamma vividly

当一个人要死的时候，他可能清晰地记忆此世第一个业

or he may see in his mind the instruments or the things that connected with that kamma

或者看到心中与业相关的事情

for example

例如

if that kamma is a donation

如果此业是布施

then he may see the things that are donated

那么他可能看到布施之物

robes, food and so on

僧衣、食物等等

or he may see the recipients of the donation like monks and so on

或者看到接受布施物的人，例如僧人等等

such objects are called sign of kamma

这种所缘被称为业相

so sign of kamma may present itself to his mind

业相可能会呈现于他的心中

or sometimes he may see something of the future life

有时他可能见到下一世的事情

if he is going to be reborn as a human being

如果他要投生为人

he may see the wall of the womb of his mother

他可能会见到母亲的子宫

if he is going to be reborn in hell and he may see the hell wards or the dogs or something like that

如果他要投生到地狱，可能会见到狱卒，地狱的狗等等

or he is going to be in the celestial beings he may see celestial nymphs

如果他要投生到天界，可能会见到仙女

or celestial mansions and gardens

天上的宫殿和花园

so those are called sign of destiny

所以，这些被称为趣相

so anyone of these three objects will present itself to his mind when a person is nearing his death

所以这三个所缘之一会出现于濒死者之心

and when that person dies

当此人死后

these objects may be still present

所缘可能会继续呈现

so after his death when he is reborn

他死后会投生

the rebirth linking consciousness arises

结生心生起

and that rebirth linking consciousness takes those objects as objects.

结生心将这些目标作为所缘

the kamma or sign of kamma or sign of destiny as objects

将业、业相、趣相作为所缘

that is why in one life the kamma

这就是为什么在一期生命中：业、

the rebirth linking consciousness, life continuum consciousness

结生心、有分心

and also at the end the death consciousness are of the same type

死亡心，它们是相同类型的心

and their object is one of the three

它们的所缘是上述三者之一

kamma or sign of kamma or sign of destiny

业、业相或趣相

so these are the objects the bhavanga thought moments take

所以这些都是有分心的所缘

so we may call them obscure objects

所以我们可以称之为隐晦的所缘

because they are not so vivid as the objects we’re now seeing or experiencing

因为它们并不像我们当下看到或经历到的目标那样明显

and at the end

最后

the same type of consciousness arises at the end of life

在生命结束时，会生起同种类型的心

but its function is not to preserve the continuity of the individual

但是它的作用并不是要存续生命

but to end the life

而是结束生命

so it has the function of ending or passing away or death

所以它的作用就是结束生命，死亡

so one and the same type of consciousness performs three functions in the life of one individual

所以同一类型的心起三种作用

at the beginning, this type of consciousness functions as relinking

开始的时候，是结生

and then during life it functions as life continuum

生命期间它的作用是：有分

and then at the end it functions as death consciousness

生命结束的时候作用是：死亡

so in one life these three

所以一期生命之中，此三者

the relinking consciousness life continuum consciousness

结生心、有分心

and death consciousness are of the same type

死亡心，此三者都是相同类型

and during life this bhavanga may arise intermittently with the active thought processes

有分心可能会在活跃的心路中断断续续地生起

so we get now three functions performed by consciousness

我们现在学习了心的三种作用

now the next one is called āvajjana function

下一个作用是：转向āvajjana is translated as adverting

āvajjana意思是转向

that means turning to the object

意思是转向目标

now the object strikes at the bhavanga

目标撞击有分

and the bhavanga vibrates and then bhavanga stops

有分波动然后中断

now after bhavanga stops the active thought moments take over

有分中断之后，活跃的心识刹那接管

the first of these active thought moments is this adverting

第一个活跃的心识刹那就是转向

adverting means turning to the object

转向意思是：转向目标

formerly during the moments of bhavanga

在这之前，有分心阶段

consciousness has taken another object like kamma or sign of kamma or sign of destiny

心的所缘是：业、业相、趣相

but now a new object has come into the avenue

现在新的目标进入根门

and so the mind turns to that object

所以心转向那个目标

that turning to that object is one function of consciousness

这种转向是心的其中一个作用

so this function or the consciousness performing this function arises after the bhavanga has stopped

有分中断后，这种作用，或者说有此作用的心会生起

and this word is also translated as attention or paying attention

这个词也会翻译成：注意力，产生注意力

that means paying attention to the object

意思是：对目标产生注意

the pali word is āvajjana

巴利语是：avajjana so the āvajjana means turning or paying attention

这个词是：产生注意力

and also this word is explained to mean

这个词也被解释成

turning back or stopping

转回、中断

that means the bhavanga is flowing and then when this consciousness arises bhavanga stops

意思是有分流动，当这种心升起时，有分就中断

so that means this consciousness as it will stop the flow of bhavanga or push back the flow of bhavanga

意思是说这个心会中断有分流或者说把有分流推回去

so this function is let us say turning towards the object

所以这种作用就是转向于目标

and later on we will find out how many cittas have this function

稍后，我们会找出有多少心有此作用

now the next function is in pali dassana, seeing, seeing function

下一个作用是：看

now seeing function is easy to understand

看这个作用很容易理解

in the process of seeing

在看的过程中

that is turning toward the object and then seeing the object

即转向目标，看到目标

in the process of hearing then hearing the object and so on

听的过程，听到目标等等

so seeing is one function

所以看是种作用

and then the next one is savana hearing

下一个是：听

hearing is another function

听是另外一种作用

so when we hear a song, then there is a hearing

当你听一首歌，就是听

so that hearing consciousness performs the function of hearing

耳识的作用就是听

and next is called ghāyana, smelling, smelling function

下一个是：嗅的作用

so we smell something, there is smelling consciousness in our mind

我们嗅东西，鼻识生起

and that smelling consciousness performs the smelling function

鼻识的作用就是：嗅

and next is sāyana, tasting, tasting function or knowing the taste

下一个是尝的作用，就是知道味道的作用

so when we eat something there is tasting or knowing of the taste

当你吃东西的时候，就会知道滋味

performed by one type of consciousness you know that type of consciousness

这是由舌识产生的作用

and then the last one is phusana touching, touching function

最后一个是触的作用

when we have touched of something then there is the touching consciousness the body consciousness

当我们触碰到某物，就有身识的产生

and that body consciousness performs the touching function

身识起到触的作用

and next is sampaṭicchana, now you’re familiar with sampaṭicchana, receiving

下一个是领受

after seeing or after hearing after smelling after tasting after touching the object

看到、听到、嗅到、尝到、触到之后

the mind receives the object

心领受目标

or a type of consciousness arises that performs the function of receiving

或者说一种起到领受作用的心生起

then after receiving

领受之后

there is the function of investigating this is a logical sequence

按照逻辑顺序，就是推度

first you see an object and then you accept it

你先看到目标，然后领受

and then you investigate it

然后推度

you try to find out whether it is good or bad

你试着推度它是好是坏

so this is in pali it is called santīraṇa

巴利语这是santirana the investigating function

推度的作用

after santīraṇa, there is the function of votthapana

推度之后，就是确定的作用

now votthapana means determining votthapana意思是确定

so after investigating there is determination

推度之后，就是确定

this is a desirable object or this is undesirable object somethign like that

这是个可意的或不可意的目标等等

so a type of consciousness arises doing that function

所以有种心就会起到这个作用

and then the next one is javana

下一个是速行

with regard to javana

关于速行

this comprehensive manual says

概要精解是这样说的

javana is a technical term of abhidhamma usage

速行是阿毗达摩特有的用词

that is best left untranslated

最好不要翻译

because it is translated as impulsion

因为它被翻译成：冲力

it is more difficult than the word javana to me

这个对于我而言，比javana更难

impulsion

冲力

so he said here: it is best left untranslated

所以他在这里说：最好不要翻译

now literal meaning of the word is

这个词的字面意思是

running quickly running swiftly or the force

快速地跑，或者力量

when the javana type of consciousness arises

当速行心生起

it has something like a force something like power

就像一种力量

even if it arises only once, it has power

即便只生起一次，也有力量

it can perform many things

它可以执行很多事情

so javana means

所以速行意思是

that power, force or running swift

一种快速运动的力量

and this type of consciousness arises not just once

这种心不是仅仅生起一次

in a cognitive series, it arises normally seven times

在心路过程中，它一般生起七次

so the javana consciousness arises and disappears seven times

所以速行心生灭七次

so when it arises, it does the function of this force

当它生起时，它起到这种力量的作用

I call it full experience of the object

我称之为：对目标的完整体验

now the mind experiences the object fully only when it reaches this stage of javana

当心到达速行阶段，才有对目标完整的体验

before that it just sees it, then accepts it, investigates it and determines it

在此之前，仅仅是看到它，领受、推度、确定它

it has not yet enjoyed the flavor or taste of the object

并没有享受到目标的滋味

but when it comes to this seven moments of javana the object is fully experienced

当生起七次速行之后，目标才被完整地体验到

and the javana moments are very important ethically

速行阶段从道德上讲很重要

because it is during these javana moments that you acquire good kamma or bad kamma

因为只有在速行阶段，你才获得善业或不善业

during the previous moments

在之前的阶段

there is no good or bad, there is no wholesome or unwholesome

没有善、不善

most of them are just resultant consciousness

大多数都是果报心

some are functional consciousnesses some are resultant consciousnesses

有些是唯作心，有些是果报心

but when this process reaches the javana moments

但是到达速行阶段后

then when a person has what is called yonisomanasikāra right attitude towards things

如果如理作意

then he will have wholesome kamma

就会造善业

and if he has no correct attitude towards things

如果不如理作意

and he will have unwholesome kamma

就会造不善业

so wholesome kamma or unwholesome kamma is acquired only during these seven moments of javana

所以只有在这七个速行阶段，才会获得善业或不善业

and after the javana there is tadārammaṇa

速行之后是彼所缘

tadārammaṇa literally means having that as object

彼所缘，字面意思是以彼为所缘

that means having the object of javana as its object

意思是以速行的目标为所缘

so taking the object taken by javana

所以缘取速行的目标

that means it’s the follower of javana

意思是随速行之后

but it translated as registration

但是它被翻译为：登记注册

and it is said that when consciousness performs the function of tadārammaṇa or registration

据说当心执行彼所缘作用时

it arises twice it always arises twice

它总会生起两次

or none at all

或者不生起

so if it must arise it arise for two times

所以如果它生起，会生起两次

there is no such occasion as where tadārammaṇa arises only once

彼所缘不会只生起一次

so it will arise twice or it will not arise at all

要么生起两次，要么不生起

so this is called the tadārammaṇa or registration

所以这个被称为彼所缘

this is one function performed by some types of consciousness

有若干种心发挥此种作用

so altogether now we get 14 functions

所以我们一起有14种作用

so these are the functions performed by different types of consciousness

由不同的心所起的这些作用

but in the list given in the manual

但是在概要精解的列表里

the cuti or death is put the last after tadārammaṇa

死亡心被放在最后，在彼所缘之后

so these 14 are called the functions of consciousness

所以这14种被称为心的作用

now when a person does a function

当一个人发挥作用时

he does that function sitting at the table or standing at the place or so on

他坐在桌子旁，或站在某处等等

so there is a place where a person does the function

所以当人发挥作用时，有一个处所

so in the same way

同样地

there must be a place for consciousness to do the function

当心起作用时也有一个处所

actually that place is not real place but just a time

实际上，不是真正的处所，只是一段时间

between two moments of consciousness

在两段心识之间

between two moments of consciousness there is one space

在两段心识之间，有一个处所

just enough for one thought moment to arise and disappear

仅仅够一个心识的生灭

and that space is called place in regard to the functions

根据作用，这种处所被称为阶段

now

现在

a person may do different functions in one place

一个人可能在某处做不同的事情

so in the same way the consciousness does some functon in one place

同样，在某一处，心识可以起若干作用

now

现在

in a thought process

在心路过程里

the moments of consciousness run like this

心路过程就是如此运作的

first bhavanga and then the bhavanga vibrates and then it stops

先是有分心，有分波动，有分中断

and then the mind turns to the object and then sees it receives investigates it determines it and then enjoys it

然后心转向于目标，看到它，领受、推度、确定、品味它

now seeing function

看这个作用

comes between turning to the object and receiving

在转向和领受之间

so between this two is a space or time

所以在这两者之间有一个处所或阶段

for the seeing consciousness to arise

生起眼识

now in that place there can be hearing consciousness

在这个阶段，也可以是耳识

so when you hear something

所以当你听到声音

the sequences again

同样是这个过程

first bhavanga flowing then the sound strikes at the ear

有分流，声音撞击耳根

and also strikes at bhavanga and bhavanga vibrates and it stops

也撞击有分，有分波动然后中断

and then turning to the object receiving it

然后转向、领受

investigating it and so on

推度等等

so hearing consciousness takes place in the space between turning to the object and receiving

所以耳识发生的处所在转向和领受之间

so that spaces call place in connection with the functions

与作用相关，这种处所被称为阶段

so although there are 14 functions

虽然有14个作用

there are only how many places

但是只有多少个阶段？

patisandhi one place, bhavanga is one place

结生一个阶段、有分一个阶段

cuti is one place avajjana is one place

死亡一个阶段，转向一个阶段

dassana, savana, ghāyana, sāyana, phusana is one place, right?

看、听、嗅、尝、触一个阶段，对吧？

and then sampaticchana receiving is one place

领受是一个阶段

the others are one place each

剩下的，每个是一个阶段

so although there are 14 functions, there are only 10 places for those functions

所以虽然有14个作用，但是相应地只有10个阶段

ok, now we will study the classification of consciousness by functions

下面我们将依作用来给心分类

now we know there are 14 functions

我们了解了14种作用

and these 14 functions are performed by different types of consciousness

不同的心所起作用一共14种

and now we will find out what functions are performed by what type of consciousness

现在我们看看何种心起何种作用

so

所以

we can see the chart and we can find out

我们看表格，找出它们

so the first patisandhi that is relinking bhavanga, life continuum and cuti death

第一个是结生、有分、死亡

so these three functions are done or performed by how many cittas

有多少种心起这三个作用

altogether 19 cittas

一起是19种心

and those 19 are santirana upekkha investigating accompanied by neutral feeling

这19种是：舍俱推度心

and then kāmāvacara sobhana vipāka that means sense-sphere resultant consciousness

欲界果报心

and then mahaggata vipaka

然后是广大果报心

now rupavacara and arupavacara are called mahaggata

色界和无色界心被称为广大心

it is a collective name for rupavacara and arupavacara

这是对色界和无色界心的统称

so there are 9 mahaggata vipaka

所以有9个广大果报心

five rupavacara and four arupavacara

色界5个，无色界4个

so these types of consciousness 9 plus 8 plus 1

所以这种心的总数是：

9加8加1 yeah

对

santira upekkha is 2, right

舍俱推度心2个，对了

the investigation accompanied by neutral feeling there are two of them

舍俱推度心，有2个

so 2 plus 8 plus 9 there are 19 types of consciousness

所以2加8加9，一共是19种心

and these 19 types of consciousness do the function of relinking

这19种心起结生的作用

that means at the moment of conception or at the moment of rebirth

意思是在受孕或投生的时刻

one of these types of consciousness arise doing the function of relinking

其中的一个心生起，起结生作用

now later when you get to the fifth chapter

稍后学到第五章

you will find out which types of consciousness the relinking consciousness is for which type of being

你就会知道什么样的众生有什么样的结生心

so right now

现在

just note that these 19 types of consciousness do the function of patisandhi bhavanga and cuti

记住这19种心起的作用是：结生、有分、死亡

or relinking life continuum and death

结生、有分、死亡

now next one is avajjana, adverting

下一个是转向

adverting function is done by only two types of consciousness

只有两种心起转向的作用

and they are pañcadvārāvajjana five-sense-door adverting

它们是五门转向心

and manodvāravajjana, mind-door-adverting

意门转向心

now there are broadly two kinds of thought process

大体而言有两种心路过程

those that arise through the five doors

生起于五门

five doors means eyes, ears, nose, tongue and body

五门意思是眼耳鼻舌身

and also those that arise through mind

还有生起于意门

for those that arise through five-sense-doors, the pañcadvārāvajjana

生起于五根门的

does the function of turning, adverting

作用是转向

for those that arise through mind-door

生起于意门的

then manodvāravajjana, mind-door-adverting does the function of turning to the object

起转向目标的作用

so this avajjana function is done by two types of consciousness

所以有两种心起转向作用

the five-sense-door adverting and mind-door adverting

五门转向心、意门转向心

now seeing function

看的作用

seeing function is done by two types of consciousness

有两种心起看的作用

two is eye consciousnesses

两种都是眼识

one result of akusala and the other result of kusala

一个是不善果报心，一个是善果报心

so the seeing function is done by two

所以有两种心起看的作用

hearing function by two

两种心起听的作用

smelling by two, tasting function by two

嗅、尝也是两种心

touching function by two

触的作用也是两种心

and then receiving

然后是领受

receiving is done by again two

领受也是对应两种心

if you remember the rootless consciousness

如果你记得无因心

you will find that there are two receiving consciousnesses

你就知道有两种领受心

one among those that are result of akusala and the other among those that are result of kusala

一个是不善果报，一个是善果报

so these two types of consciousness do the function of receiving, receiving the object

这两种心起领受目标的作用

and then investigating

然后是推度

now you know that there are three investigating consciousnesses

你们知道有三种推度心

one among the result of akusala and two among the result of kusala

一个是不善果报心，两个是善果报心

and two are accompanied by neutral feeling

两个舍俱

and one is accompanied by joy

一个是悦俱

so these three

这三个心

do the function of investigating

起推度的作用

so three types of consciousness do the function of investigating

所以有三种心起推度作用

and next is determining or votthapana

下一个是确定

now votthapana or determining function is done by just one type of consciousness

只有一种心起确定的作用

which is actually manodvāravajjana or mind-door adverting

实际上就是意门转向心

so mind-door adverting consciousness has two functions

所以意门转向心有两个作用

when it arises through the five-sense-doors

当它通过五根门生起的时候

it has the function of determining this one

他的作用就是确定

but when it arise through the mind-door

当它通过意门生起时

it has the function of turning or adverting

它的作用就是转向

so the manodvāravajjana, mind-door-adverting has two functions

所以意门转向有两个作用

one adverting to the object when it arises through mind-door

一个是在意门生起，转向目标

and the other determining the object when it arises through the five-sense-doors

另外一个，当生起于五根门，就是确定目标

and then javana

接着是速行

now javana function is done by 55 types of consciousness

有55种心起速行的作用

and they are

它们是

akusala 12

不善心12个

and then hasituppada, smile producing

生笑心

and then kamavacara sobhana kusala wholesome sense-sphere

欲界善心

and then

然后

kamavacara sobhana kiriya, functional sense-sphere

欲界唯作心

and then mahaggata kusala

广大善心

that means of five rupavacara kusala and four arupavacara kusala

意思就是5个色界善心，

4个无色界善心

and then mahaggata kiriya

广大唯作心

five rupavacara kiriya and four arupavacara kiriya 5个色界唯作心，

4个无色界唯作心

and then eight lokuttara or supramundane cittas

然后是8个出世间心

so all together

所以一起是

there are 55 types of consciousness 55种心

that has the function of javana, that has the function of force or power

它们起速行的作用

now in order to remember the javana you may make a note

为了记住速行，你们可以记一下笔记

kusala, akusala, phala and kiriya

善、不善、果报、唯作

they are the ones that have the javana function

这些都起速行的作用

kusala, akusala, phala and kiriya

善、不善、果报、唯作

except two types, two, that are five-sense-door adverting and mind-door-adverting

除了两种，五门转向和意门转向

so kusala, akusala

所以，善、不善

phala, phala means fruit

果报

from the lokuttara or supramundane cittas

来自出世间的

and then all kiriya cittas, all functional cittas

然后是所有的唯作心

except two that are pañcadvārāvajjana and manodvārāvajjana

除了两个：五门转向和意门转向

so the others have the function of javana

其他的都有速行的作用

and then the last is tadārammaṇa taking the object of javana as its object

然后最后一个：彼所缘，以速行的目标为所缘

and this function is performed by santirana upekkha and santirana somanassa

由舍俱推度心和悦俱推度心起这个作用

that means three investigating consciousness

意思就是三个推度心

and then kamavacara sobhana vipaka

然后是欲界果报心

that means the resultant consciousness of sense-sphere

就是欲界的果报心

so three plus eight there are ten types of consciousness

所以3加8就是11种心

that have the function of tadārammaṇa or registering

它们的起彼所缘的作用

so this is the types of consciousness and their respective functions

这就是不同心起的不同的作用

here we can find out

我们在这里可以找出

the cittas that have only one function

起一种作用的心

cittas that have two functions that have three functions that have four functions that have five functions

起两种作用、三种作用、四、五种作用的心

now cittas that have only one function

只起一种作用的心

there are altogether 68 of them

一共是68种

you read the bottom

你们可以看页面底部

one kicca cittas equals 68

一种作用的心是68种

if you want to get 68

你想得出68这个数

then you add the numbers on the bottom line corresponding to number ones in the line above

将上面数字1下面对应的数字加起来

so if you add the numbers under the ones that means 2,2,2,2,2,2,2,2

所以如果你加1下面的数字

and then 1,1,8,8,9,1,8

然后再加

so if you add these numbers you get 68 that have only one function

如果你将这些数字加起来，一共是68种心，只起一个作用

and those that have two functions only two:

起两种作用的，只有两个

manodvāravajjana

意门转向心

and santirana somanassa

悦俱推度心

and three-function cittas nine

三个作用的心有9个

so the nine are mahaggata vipaka

这9种是广大果报心

means resultants of rupavacara and arupavacara

意思是色界果报心、无色界果报心

and four-function-cittas, eight

四种作用的心，8个

and they are kamavacara sobhana vipaka

它们是欲界果报心

resultant sense-sphere consciousness eight

欲界果报心，8个

and five kicca cittas, five-function cittas

五种作用的心

there are only two of them

只有两种

and they are santirana upekkha

它们是舍俱推度心

so when we read the bottom two lines

所以当我们看底部两行

then we can find out the cittas that have just one function that have two functions, three, four that have five functions

我们可以找出一种作用、二三四五种作用的心

now let us go to two-function cittas

我们看两种作用的心

now what are the two-function cittas

哪些是两种作用的心

investigating accompanied by joy

悦俱推度心

and mind-door-adverting

意门转向心

now they have two functions

它们有两种作用

so investigating accompanied by joy

所以悦俱推度心

has two functions, what are those two functions

有两种作用，哪两种作用

investigating and registering, santirana and tadārammaṇa

推度、彼所缘

and the two functions of manodvāravajjana are āvajjana adverting and votthapana determining

意门转向心的两个作用是：转向、确定

so we can find out that way

我们可以这样找出来

three-kicca cittas, three-functions cittas there are nine three-function cittas

三作用心，有9个

and what are the three

哪三种作用？

patisandhi, bhavanga and cuti

结生、有分、死亡

there are eight four-function cittas

有8个四种作用的心

they are kamavacara sobhana vipaka, the resultant sense-sphere

它们是欲界果报心

what are the four functions

哪四种作用

patisandhi, bhavanga, cuti and tadārammaṇa

结生、有分、死亡、彼所缘

five-function cittas, only two

五种作用的心，只有两个

you will find out five in the second part, one line

在第二部分找到5，一行

and then you read it you get santirana upekkha

你可以看到舍俱推度心

they have five functions and what are the five?

它们有五个作用，哪五个作用？

patisandhi, bhavanga, cuti, santirana and tadārammaṇa, right

结生、有分、死亡、推度、彼所缘

so we can find out that way

我们可以这样找出来

and we can put these on those diagrams also

我们同样可以将这些放进表格里

say patisandhi bhavanga cuti functions

例如结生、有分、死亡作用

then you have the 19 here

有19个

and then avajjana function

转向作用

seeing function, hearing function and so on

看的作用、听的作用等等

so you can have many of these diagrams

你可以有很多表格

and it is good to make those yourself

你们最好自己完成

so that you get more familiar with the teaching

这样你们就对这些很熟悉 so

所以

each type of consciousness has its function to do

每种心都有自己的作用

that is why although these arise rapidly one after another

所以虽然它们一个接一个飞快地生起

they have different functions to do

它们有不同的作用

and so that’s why they are not mixed with each other and they are clearly defined

这就是它们为什么不与其他心相混淆，可以清楚地被定义

and when they do their own function

当它们执行它们各自的作用

this is by their own nature and no one makes them do their function

这是出自它们的本质，而不是别人让它们这样做

that function is their nature function and so there is no body who tells them to do this function or that function

这种作用是它们自然的作用，没有人告诉它执行这个作用或那个作用

in the manual it is said

在概要精解里这样写道

those which perform one function are 68

一种作用的心有68种

and two functions 2, and three functions 9

两种作用的2种，三种作用的9种

four functions 8 and five functions 2, respectively

四种作用的8种，五种作用的2种

so you may find out these from the chart

你们可以从表格里找到这些

ok, we come to the end of section on functions

好，我们结束作用这节的学习

so this is very interesting

这非常有趣

you study the different functions of different types of consciousness

你们学习了不同心的不同作用

and some times you may read the book

有时候你们可以看看书

and that book will describe these functions

书里都写了这些作用

but if you have no previous knowledge of these functions through abhidhamma

但是如果学习阿毗达摩，你们没有这些预备知识

you may not know what things are going on in that passage

你们可能不能理解文本

so it is important that you have at least some knowledge of abhidhamma to understand them

所以至少具备一定的阿毗达摩知识，这样才能理解它们

now when Visuddhimagga describes the restraints

在清净道论里讲了律仪

it says there is restraints at the moments of receiving, there is no restraints at the moment of investigating, there is no restraints at the moment of determining

在领受、推度、决定阶段，没有律仪可言

but only when you come to javanas is there restraint and so on

只有在速行阶段才有律仪可言

and if you have no previous knowledge of these functions and thought process

如果你没有这些作用、心路过程的预备知识

you may not understand what the author saying there

你可能就不知道作者说什么

so

所以

the knowledge of abhidhamma is very helpful

阿毗达摩的知识非常有益

or we may say it’s essential to understand the suttas and to understand the explanations given in the commentaries

或者，我们可以说，对于理解经文、注释书的解释很关键

host: ok, it’s now two minutes to ten o’clock

主持：现在是十点差两分

instead we find for some questions, if anybody has questions for sayadaw please proceed to the mic in the center

如果你有问题问尊者，请走到中间的话筒处

student: hello, venerable my question is how come santirana somanassa doesn’t give a function for patisandhi, bhavanga and cuti?

学生：你好尊者，我想知道为什么悦俱推度心不能起结生、有分、死亡的作用

whereas santirana upekkha performs that function

而舍俱推度心却有此作用？

thank you

谢谢

sayadaw: santirana somanassa has a function of not just, it has a function of tadārammaṇa, right? and santirana

尊者：悦俱推度心的作用有两个彼所缘、推度，对吧？

it is the vipaka or

果报心

the resultant consciousness that does the function of patisandhi bhavanga and cuti

果报心起的作用才是结生、有分、死亡

and the santirana with upekkha is resolve for the patisandhis in the four woeful states

舍俱推度心执行作用让有情投生到四恶趣

that means when a person is reborn in hell as an animal and so on

意思是当一个人投生到地狱、畜生道等

now the santirana upekkha is the consciousness that does the function of patisandhi

这时候是舍俱推度心起结生作用

and I’m not sure of why

我不太肯定为什么

santirana accompanied by upekkha is assigned this function

舍俱推度心被分配这个作用

and not that accompanied by joy

为什么悦俱推度心没有分配这个作用

I think it is because

我想是因为

the santira upekkha is again for those who are reborn in four woeful states

舍俱推度心是关于生于四恶趣的

right? because they are, it is for those who are reborn in four woeful states

对吧？因为这些是关于生于四恶趣的

and so

所以

the santirana with somanassa or joy has no such function

悦俱推度心没有这个作用

so maybe we can say

或许我们可以说

it is the nature of the santirana with joy

这是悦俱推度心的本质

not to perform the function of patisandhi and so on

就不执行结生等作用

host: any more questions?

主持：还有问题吗？

student: venerable sir, you mentioned that

学生：你提到

patisandhi is the rebirth linking, bhavanga is the life continuum

结生是投生之连接，有分是生命之存续

and cuti is the death consciousness

死亡心是死心

and i’m curious for an arahant who has gained enlightenment

对于觉悟的阿罗汉

so after the cuti function arises or performs

死亡心起作用之后

does it mean that there will be still patisandhi but there wouldn’t be bhavanga to continue it

是不是意味着还有结生心，但是没有有分心继续

sayadaw: for an arahant?

尊者：阿罗汉？

student: who has gained enlightenment, that means there wouldn’t be bhavanga as life continuum but there still be patisandhi arise

学生：对于觉悟者，是不是说就没有有分心，但是要有结生心

sayadaw: no

尊者：不

the cuti is the end of an arahant

死亡心就是阿罗汉的终结

so for an arahant after cuti there is nothing

所以对于阿罗汉而言，死亡心之后，什么都没有

if there is patisandhi there will surely be bhavanga and so on

如果有结生心，那么肯定有有分心等等

student: my second question is

学生：我的第二个问题

I understand the point javana with a person experiences the so called full experience

我理解速行的时候，就是完整的体验

i don’t understand about the tadārammaṇa, what exactly does this function do?

但是我不理解彼所缘，它到底是什么样的作用？

sayadaw: those that are called tadārammaṇa

尊者：彼所缘

are eight resultants of sense-sphere

是欲界的8个果报心

and then santira the investigating consciousness

然后是推度心

but when they arise in that place

当它们生起时

when they arise after the javanas

在速行之后生起时

they do not have the santirana function

它们没有推度的作用

they do not have the patisandhi

它们也不执行结生

bhavanga and cuti function

有分、死亡的作用

but they have another function that is

它们有另外一个作用，就是

taking the object of the javanas

缘取速行的目标

so that itself is their function

这就是它的作用

student: so for this instance would there be kamma

学生：所以，它也会造业吗？

sayadaw: no, kamma is as I said before kamma is acquired only during the moment of javana

尊者：不会，我之前讲过，业只会产生于速行阶段

so after the javana there is no kamma and before the javana also there is no kamma

所以速行之后，不会造业速行之前，也不会造业

only during the moments of javana the seven moments

只有在速行阶段，七个速行阶段

normally

通常

when kamma is acquired

才会造业

host: tonight’s teaching will end here please rise and put your palms together, sayadaw and venerables will now take a leave

主持：今晚的课程到此结束请大家起立合十，恭送尊者和其他法师

disk01track15

today first I’d like to answer the questions that are put to me yesterday more detail

今天我想详细回答一下昨天的问题

first question was why investigation accompanied by joy does not have the function of re-linking

第一个问题是：为什么悦俱推度心没有结生的作用？

the brief answer is

简单的回答是

because the kamma that produces this kind of re-linking

因为产生此种结生的业

is so weak that it cannot produce the investigation accompanied by joy as re-linking consciousness

很弱，不能让悦俱推度心作为结生心

now in order to understand this

为了理解这个问题

we need to understand first the type of wholesome kamma

我们首先要理解善业的种类

here are types of wholesome sense-sphere kamma

现在介绍欲界善业的种类

and then the corresponding resultant consciousness that do the function of re-linking bhavanga and death

然后相应执行结生、有分、死亡作用的果报心

now there are four types of wholesome kamma

有四种类型的善业

they are three-root superior wholesome kamma

分别为：三因殊胜善业

three-root inferior wholesome kamma

三因低劣善业

two-root superior and two-root inferior wholesome kamma

二因殊胜、二因低劣善业

now when the consciousness is accompanied by non-greed, non-hatred and non-delusion

当无贪、无嗔、无痴伴随心的时候

then that wholesome consciousness is called three-root

这种心被称为三因善心

because it is accompanied by three roots

因为有三个因伴随它

and when it is not accompanied by three roots but just by non-greed and non-hatred

如果没有三因，只有无贪、无嗔

it is called two-root

就被称为二因

so sometimes when we do meritorious deeds we may do it sometimes we do without the understanding of law of kamma

有时候我们行善，但是不知道业果法则

and then our wholesome kamma is said to be with two roots

这种善业被称为二因善业

now understanding means understanding the law of kamma, understanding that

明白业果法则就是智相应

this act will give results in the future

明白这种行为会产生结果

this doing dana or attending to one’s own parents and so on

布施、侍奉父母等等

sometimes we do merits with three-root consciousness sometimes we do with two-root consciousness

有时候我们用三因心行善有时候用二因心行善

again, three-root consciousness is said to be superior when it is proceeded and followed by wholesome consciousness

如果用三因善心行善，就是殊胜的

now before doing the act, we may be happy about this act

做善事之前，我们可能为此感到高兴

we may have wholesome consciousness about this act

我们对此事可能产生善心

and after doing the merit also we have wholesome cittas about this merit that is we do not regret and so on

做完善事之后，我们也对此功德生起善心，不会感到后悔

so in that case that kind of wholesome kamma is called three-root superior

这种情况下，就被称为三因殊胜善业

if the wholesome kamma is not proceeded by, not followed by kusala consciousness

如果善业没有伴随善心

it is called three-root inferior

就被称为三因低劣善业

and two-root superior and two-root inferior should be understood in the same way

以此类推，二因殊胜善业，二因低劣善业，也是如此

if it is proceeded by and followed by kusala it is called superior

如果伴随着善心，就被称为殊胜的

if it is not proceeded and followed by kusala it is called inferior

如果没有伴随善心，就被称为低劣善业

so there are four kinds of kusala kamma

所以有四种善业

and three-root superior wholesome kamma gives three-root re-linking

三因殊胜善业能产生三因结生

now please remember the chart

请记住这个表格

and you may look at the chart, find the sense-sphere beautiful consciousness

你们可以看表格，找到欲界美心

so you see three columns comprising the sense-sphere beautiful consciousness and

你看到三列欲界美心

the middle column represents the resultant consciousness

中间一列表示果报心

among them number one and two the first and second are three-root

其中第1第2是三因的

because they are associated with knowledge

因为它们是智相应的

and three and four

第3第4 not accompanied by knowledge

智不相应

five and six accompanied by knowledge

第5第6智相应

seven and eight not accompanied by knowledge

第7第8智不相应

so the three-root superior wholesome kamma produces three-root patisandhi or three-root re-linking

所以三因殊胜善业产生三因结生

that is first second fifth and sixth

即第1第2第5第6 and three-root inferior kusala kamma or wholesome kamma produces two-root re-linking

三因低劣善业产生二因结生

although it is three-root, because it is inferior that is because it is not proceeded and followed by kusala

虽然是三因，但是因为是低劣的因为没有伴随善心

it cannot give three-root patisandhi as result

所以它不能产生三因结生

so it gives only two-root re-linking

只能产生二因结生

and two-root re-linking means third fourth seventh and eighth

二因结生意即第3第4第7第8 and two-root superior wholesome kamma produces again, two-root re-linkinng

二因殊胜善业也是产生二因结生

that is third fourth seventh and eighth

即第3第4第7第8 and the last two-root inferior wholesome kamma produces rootless patisandhi or rootless rebirth or rootless re-linking

最后二因低劣善业产生无因结生

now if you go to the rootless cittas

你们如果看无因心

there are three columns

有三列

and the first column represents the resultant of the akusala

第一列代表不善果报

and the second column the resultant of kusala

第二列是善果报

among them you find there are two investigating consciousness

其中你可以找到两种推度心

one accompanied by joy or somanassa another accompanied by upekkha or neutral feeling

悦俱和舍俱两种

now the two-root inferior kusala kamma is so weak

二因低劣善业很微弱

that it cannot produce the investigating consciousness accompanied by joy as result or as re-linking

不能让悦俱推度心执行结生作用

now the investigating accompanied by joy has the extremely desirable object as object

悦俱推度心的所缘是极可喜

so when the object is extremely desirable

只有所缘是极可喜的时候

the investigating consciousness accompanied by joy arises

才生起悦俱推度心

if the object is moderately desirable ordinarily desirable

如果所缘是中等可喜，或一般可喜

then the investigating consciousness is accompanied by neutral feeling

产生的就是舍俱推度心

now this kamma because it is so weak

这种业很微弱

it cannot present to the mind of a dying being the very desirable object

不能在临死者的心里产生极可喜的所缘

since there is no very desirable object when the re-linking takes place

当发生结生的时候，没有极可喜的所缘

it cannot be accompanied by joy

所以就不能是悦俱的

so the re-linking consciousness which is investigating here can be accompanied by upekkha or neutral feeling only

所以执行结生作用的只能是舍俱推度心

that is why out of the two investigating consciousness only one has the function of re-linking

这就是在两种推度心中只有一种可作为结生

and the other which is accompanied by joy cannot function as re-linking

悦俱的不能执行结生作用

so the main cause is because the two-root inferior kamma is very weak

所以主要原因就是二因低劣善业非常微弱

so weak that it cannot produce the investigating accompanied by joy as re-linking consciousness

微弱得不足以让悦俱推度心执行结生

and the other question is

另外一个问题是

rupavacara or form-sphere resultant consciousness

色界果报心

according to this chart

根据这个表格

the limitless ones arise with 28 types of consciousness

无量心所与28种心相应

the 28 are sense-sphere wholesome cittas 8

这28种包括欲界善心8个

and then sense-sphere functional 8

欲界唯作心8种

and form-sphere first jhana, second jhana, third jhana, fourth jhana

色界初禅、二禅、三禅、四禅

so among the jhana cittas

在禅那心中

there are resultant cittas

有果报心

so resultant cittas arise at the moment of re-linking as well as bhavanga and cuti

在结生、有分、死亡时，果报心生起

and how can there be compassion and sympathetic joy when the resultant consciousness arises

果报心生起的时候，怎么有悲、喜无量心所呢

now we must remember that

我们要记住

the compassion and sympathetic joy arise only occasionally only sometimes only

悲、喜二无量只是偶尔地生起

and when they arise they arise one at a time

当它们生起时，每次生起一个

so the resultant consciousness may not arise with these two altogether

所以果报心可以不与此二无量一起生起

or it may arise with one of them

也可以与其中一个生起

it can arise simply because the resultant consciousness is the exact replica of the wholesome consciousness

可以生起，是因为果报心是善心的完全复制品

since the wholesome consciousness is accompanied by one of these two the resultant consciousness which is like a mirror image

因为善心可以伴随此二者之一而果报心就像是镜像

has one of these two mental factors

也有此二心所之一生起

now I want you to look at this chart

现在我想请你们看这张表格

about the abstinences

离心所

now the abstinences or viratis arise with sense-sphere wholesome eight

离心所与欲界8善心相应

and then all supramundane consciousness or lokuttara cittas

与所有出世间心相应

they do not arise with sense-sphere resultant sense-sphere functional

它们不与欲界果报心、唯作心相应

and they do not arise with rupavacara, form-sphere

它们不与色界心相应

and arupavacara formless-sphere consciousness

也不与无色界心相应

now it is said that the abstinences have the nature of wholesomeness

三离心所具有善的性质

because when they arise you refrain from something, you refrain from telling a lie, you refrain from killing a being and so on

当它们生起时，你远离诸恶：妄语、杀生等等

so when you refrain from doing the misconduct

当你远离诸恶时

there is the nature of wholesomeness in it

其中即具有善的性质

since the viratis or abstinences

因为离心所

have only the nature of kusala

只有善的性质

they do not arise with the sense-sphere resultant, sense-sphere functional

它们就不与欲界果报、欲界唯作心相应

and then jhanas

然后不与色、无色界禅那心相应

and also

同时

the abstinences take as object what is to be transgressed

三离心所的所缘是诸恶

that means which regard to killing life of a being, with regard to stealing a property owned by another person and so on

就是与：杀生、偷盗等相关

but the sense-sphere resultant consciousness

但是欲界果报心

have what are called kamvacara object as object

将欲界目标作为所缘

you will learn this when we study the objects

稍后学到所缘的时候就会知道

so because there are not…the object is not the same

因为所缘不同

they do not arise with sense-sphere resultant

它们就不与欲界果报心同生

and sense-sphere functional cittas arise only in the arahants

欲界唯作心只在阿罗汉心里生起

and they do not have to refrain from the bodily and verbal misconducts

它们不必要远离身语恶业

because they have eradicated mental defilements altogether

因为他们已经断尽了心中的烦恼

they do not have occasion to break one of the rules

他们没有破戒的情况

and so since there is no need for abstinences from the bodily and verbal misconducts

所以没有从身语恶业生起离心所的必要

the abstinences do not arise with sense-sphere functional consciousness

离心所也不会与欲界唯作心生起

and they do not arise with jhana consciousness because they have different objects

它们不与禅那心同生是因为它们的所缘不同

the jhana consciousness take mostly the concept as objects

禅那心的所缘大多数是概念

and the abstinences take those that are to be transgressed as objects

但是离心所的所缘是诸恶

so there is a difference of objects between them and so they do not arise

所以它们的所缘不同，所以就不会生起

but with the supramundane consciousness it is said they arise

但是对于出世间心，它们会生起

and they arise always and they arise three together

它们总是三个一起生起

now you will remember that

你们要记住

these three abstinences when they arise with sense-sphere wholesome consciousness

这三离心所当它们与欲界善心同生时

they arise one at a time and they arise only occasionally

它们每次只生起一个而且是偶尔地生起

but when they arise with supramundane consciousness, they arise always

但是当它们与出世间心同生时它们总会生起

and they arise three all together

并且三个一起生起

that is because the magga has the power to cut off all the inclinations to transgress

因为道心有力量断除诸恶之倾向

once and for all

一次全部断尽

and so

所以

it is said to be refraining from all three at the single moment

在这一刻远离三恶

and the phala or fruition consciousness

果心

is just a shadow of path consciousness

只是道心的影子

and it further pacifies the inclination already eradicated by path consciousness

果心在道心将烦恼倾向断尽之后进一步让它安详

and so

所以

with these path consciousnesses and fruition consciousnesses

伴随着道心、果心

the three abstinences arise always

三离心所总是生起

and when they arise they arise three of them altogether

它们生起的时候，三个一起生起

and then with the apamaññas or limitless ones

对于无量心所

now apamañña arise with sense-sphere wholesome

无量心所与欲界善心相应

but not with sense-sphere resultant

但是不与欲界果报心相应

here also the objects are different

这里同样是所缘不同

the object of compassion is beings in suffering

悲无量的所缘是受苦的众生

and the objects of sympathetic joy is beings in prosperity or happiness

喜无量的所缘是快乐的众生

because their objects are different

因为它们的所缘不同

they can not arise together, they will arise only one at a time

它们不能同时生起，一次只能生起一个

and they will arise only when the compassion is practiced or sympathetic joy is practiced

只有当修悲无量或修喜无量的时候才生起

and sense-sphere resultant consciousnesses take the kamavacara objects

欲界果报心缘取欲界所缘

you will find kamavacara objects when you study the objects

后面学习所缘时，会讲到欲界所缘

so they take the kamavacara objects as objects

它们将欲界所缘作为所缘

and so there is difference of objects between them and

所以它们的所缘不同

so the illimitables or limitless ones do not arise with sense-sphere resultant

所以无量心所与欲界果报心不相应

but with sense-sphere functional they arise

但是与欲界唯作心相应

because sense-sphere functional can take both concepts and other objects

因为欲界唯作心可以将概念和其他所缘作为所缘

so there is no conflict between the objects

所以在所缘上，它们没有冲突

and so the apamañña or limitless ones can arise with sense-sphere functional consciousness

所以无量心所可以与欲界唯作心相应

and then with the first jhana, second jhana, third jhana, fourth jhana they can arise

所以它们与初禅、二禅三禅、四禅，它们可以生起

because these jhanas are accompanied by joy

因为这些禅那心是悦俱心

and compassion and sympathetic joy are always with joy when they reach the stage of absorption or jhana

在禅那阶段，悲、喜无量心所总是悦俱的

so they can arise with first jhana, second jhana, third jhana and fourth jhana

所以它们可以与初禅、二三四禅同生

but with fifth jhana they cannot arise because fifth jhana is accompanied by upekkha or neutral feeling

但是对于五禅，它们不能生起，因为五禅是舍俱的

and with the supramundane consciousness also they do not arise

它们也不能与出世间心同生

because the limitless ones take concept of beings as object

因为无量心所的所缘是众生的概念

and supramundane consciousness take nibbana as object

而出世间心的所缘是涅槃

since the object is different they can not arise together at one moment

它们的所缘不同，所以不能同时生起

so the limitless ones or apamaññas can arise only with sense-sphere wholesome

所以无量心所只能与欲界善心

sense-sphere functional and then fine-material sphere first jhana, second jhana, third jhana and fourth jhana

欲界唯作心、色界初禅、二三四禅同生

I was told that

有人告诉我

some people do not understand how to put colors dots

有些人不懂怎么给圆圈涂颜色

now first you look at this chart

首先你们看这张表

and from this chart you go to those circles

在这张表上，你看那些圆圈

and put colors in the circles

将颜色涂进圆圈里

so we will do now maybe the first four

我们先做前四个

so the first is for vitakka

第一个寻心所

and you will see that with vitakka there are 55 types of consciousness

你们看到寻与55个心相应

now if you look at this chart

如果你们看表格

and you read the vitakka column

看寻心所这一列

now you see that

你看到

the lobha mula or greed rooted number 1,2,3,4,5,6,7,8, they are all shaded

贪根心第1到8个，都用阴影表示

and also the hate rooted two are shaded

两个嗔根心也有阴影

and delusion rooted two are shaded

两个痴根心也有阴影

so all twelve akusala cittas are shaded

所以所有12个不善心都被用阴影表示

that means you have to fill in the colors in all akusala cittas the first column

意思是第一列的所有不善心你都要涂上颜色

so the first four you put in red color

你们把前四个涂上红色

and the second four blue color and the next two green color and the next two blue color

接着的四个蓝色，然后两个是绿色，再来两个是蓝色

and then you look at this chart again

你们再看这张表

and you see that sense consciousness ten

你们看10个根识

the blank there

都是空白的

so that means vitakka does not arise with these ten sense consciousness

这就是说寻心所不与10个根识相应

so ten sense consciousnesses are from the rootless consciousness

所以10个根识是无因心

two seeing consciousnesses, two hearing, smelling, tasting and two touching consciousnesses

两个眼识，两个耳识，两个鼻识，两个舌识，两个身识

so you leave those dots and cross without color

这些圆圈、带X的圆圈，你们不需要涂颜色

and then you read down the column

沿着这列看下去

receiving consciousness two shaded 2个领受心，带阴影

so you color the two receiving consciousnesses

所以给这2个领受心涂颜色

one in the resultant of akusala one in the resultant of kusala

一个是不善果报心，一个是善果报心

what colors, blue colors, right

什么颜色？蓝色，对 and then you read down the column

继续往下看这列

and there is investigating with equanimity

舍俱推度心

that means investigating with neutral feeling

就是中性感受的推度心

there are two of them

有两个

one in resultant of akusala and the other in resultant of kusala

一个是不善果报，一个是善果报

so you color these two

所以给这两个涂颜色

and then you go down and see investigating with joy

再往下悦俱推度心

there is only one

只有一个

in the resultant of kusala

善果报心

since it is with joy you put red color for this

因为是悦俱，所以涂上红颜色

then next you go down the column and see five-door-adverting, it is shaded

接着往下看这列，五门转向，带阴影的

so you put color in five-door-adverting

所以给五门转向涂颜色

and then you go down the column you read this chart you see mind-door-adverting

然后这张表继续往下看这列你看到意门转向

so you put color in mind-door-adverting, blue color

给意门转向涂上蓝色

and then smile producing you put in red color

然后是生笑心，涂上红色

and then sense-sphere wholesome consciousness all eight

然后是欲界善心，所有8个

so you put in color in those four red and four blue

其中4个红色，4个是蓝色

and then sense-sphere resultant consciousness eight

然后是欲界果报心8个

again four red and four blue

也是4个红色4个蓝色

again sense-sphere functional consciousness four red and four blue

欲界唯作心也是4个红色4个蓝色

now we come to rupavacara or form-sphere consciousness

然后是色界心

now the first jhana three are shaded

初禅三个，带阴影

so you color the first jhana three

所以给这3个初禅心涂颜色

but not second jhana three, third jhana three, fourth jhana three, fifth jhana three

但是二三四五的三个禅心不必要涂颜色

and not the arupavacara or formless cittas

无色界心不需要涂色

when you go to the supramundane again

然后是出世间心

first jhana four are shaded

初禅四个带阴影

and so you put colors in first jhana four

这4个初禅心涂颜色

and then among the fruit consciousness four first jhanas are shaded

然后果心，4个初禅有阴影

so you put colors in those also

所以涂上颜色

so when you have put the colors and then it is complete

这样涂上颜色，就完成了

so you put the colors checking with this chart

你对照这张表涂颜色

now the second chart

第二张表

the second is with vicara

第二个就是伺心所

so with vicara there are 66 types of consciousness

伺心所与66个心相应

that means

就是说

55 those are that with vitakka are also with vicara 55个与寻心所相应的，也与伺心所相应

so you put first those 55 and then add 11

然后你用这55个加11 second jhana consciousness three from rupavacara 3个色界二禅心

and eight from supramundane or lokuttara 8个出世间心

so when you have got the vitakka

只要你完成了寻心所

then vicara is easy

伺心所就很简单

so just add eleven more eleven second jhanas

只要加上11个二禅禅那心

now third one adhimokkha

第三个胜解

now we read the column down

我们往下看这列

and greed-rooted 1,2,3,4,5,6,7,8 are shaded

贪根心8个，都有阴影

and then hate-rooted 1 and 2 are shaded

然后嗔根心第1第2，有阴影

so you put colors in those ten circles

所以你给这10个圆圈涂颜色

and then delusion rooted number one is not shaded

然后痴根心第1个，没有阴影

so you leave that out and then number 2 is shaded and then you put color there

忽略它，然后第2个，有阴影，涂颜色

so you put color in 11 of the akusala cittas

所以不善心中11个涂颜色

and then sense-consciousness ten they are blank

然后10个根识，是空白的

you do not put any color in those circles and crosses

你不需要给这些圈和X涂颜色

and then you read down receiving two put color

然后接着向下，

2个领受心，涂颜色

investigating with equanimity or with neutral feeling you put colors

舍俱推度心，涂颜色

investigating with joy put color

悦俱推度心，涂颜色

five-sense-door-adverting, mind-door-adverting, so smile producing also put colors

五门转向、意门转向、生笑心这些都涂上颜色

and then sense-sphere wholesome 1,2,3,4,5,6,7,8 all you put colors

欲界善心1到8，都涂颜色

and then sense-sphere resultant, 1,2,3,4,5,6,7,8, colors

欲界果报心1到8，涂颜色

sense-sphere functional again, 1,2,3,4,5,6,7,8

欲界唯作心也是1到8 now we come to form-sphere consciousness

然后是色界心

now first jhana three, color

初禅3心，涂颜色

second jhana, 3, third jhana 3, fourth jhana 3, fifth jhana 3, color

二三四五各3个，涂颜色

and then 12 formless-sphere consciousness or immaterial sphere consciousness color

然后是12个无色界心，涂色

and then supramundane

然后是出世间心

or first jhana, 4, second jhana, third jhana, fourth jhana, fifth jhana

初禅4个，二三四五禅

and again fruit consciousness all colors

果心，都涂颜色

so

所以

there are only ten, eleven that are blank

只有10,11个是空白

the other circles should be with colors

其他圆圈都要涂色

so altogether we get 78 or 110

所以一起是78或110个心

now next one

下一个

energy or viriya

精进

so you read down the column and you see all twelve unwholesome cittas are shaded

你往下看此列，

12个不善心带阴影

so you put colors in them

你给它们涂颜色

but among the rootless

但是在无因心之中

no colors in ten sense consciousness no color in receiving two 10个根识，2个领受心，不涂色

no color in investigating with equanimity

舍俱推度心不涂色

no color investigating with joy

悦俱推度心，不涂色

no color in five-sense-door-adverting

五门转向心，不涂色

so only two of them should be colored: mind-door-adverting and smile producing

只有两个要涂色：意门转向、生笑心

one blue and one red

一个蓝色，一个红色

and then the rest down to supramundane all should be colored

然后往下到出世间心，都要涂色

so we get 73 or 105

所以有73或105个

I think we stop there

我想我们到此为止

so now you know how to put colors in the dots

你们知道如何给圆圈涂色

now let us try roots

我们现在看看根

classification of consciousness by way of roots

根据因给心分类

so there are six roots

一共有六因

lobha, dosa, moha and alobha, adosa and amoha

贪嗔痴、无贪无嗔无痴

and lobha root is found in eight lobha mula cittas 8个贪根心都有贪根

so

所以

let us put the caption with lobha

我们将贪根标题下的涂色

then you will have to fill in the colors with eight lobha mula cittas

然后你要给8个贪根心涂色

four red and four blue

四个红色，四个蓝色

so that is for lobha

贪根心涂好了

and another diagram for with dosa

另外一个表是嗔根心

now with dosa, how many dots will you put in

嗔根，有多少需要涂？

only two and what color? green color

只有两个，什么颜色？绿色

then another diagram

再换一张表格

caption with moha

标题是痴根心

how many will you color? at the first twelve

要涂多少颜色？首先12个

four red, four blue

四红四蓝

two green, two blue

两绿两蓝

ok

好

next with alobha

下一个无贪

now you remember alobha is beautiful mental factor

你们记得无贪是美心所

since it is beautiful mental factor it will associate with all beautiful types of consciousness

因为它是美心所，它与一切美心相应

so

所以

from the sense-sphere beautiful consciousness

在欲界美心里

you put in colors all through so altogether there are 59 of them

你全部涂上颜色，所以是59个

12, 12, 27, 8 so here that the supramundane consciousnesses taken as eight

这里出世间心是按照8个计数

so if it is 40 then you will add how many? 32 to 59

如果按照40个，你加加，多少个？32加59 32+59=91 so 59 or 91 for alobha

所以有59或91个心与无贪相应

and with adosa the same

无嗔也是一样

so you can put two on one diagram with alobha and with adosa

所以你可以将无贪、无嗔放到一个表格

now next we come to amoha with amoha paññā接下来无痴（智）

with amoha we have to leave the twelve without colors

对于无痴，12个不需要涂颜色

so they are kamvacara sobhana ñāṇavippayutta that means sense-sphere beautiful without knowledge

它们是：欲界智不相应美心

without knowledge means 3, 4, and 7, 8, so you leave them out

智不相应意思是第3,4,7,8，不需要涂颜色

so you get 47 consciousness that are accompanied by paññā有47个心与智相应

if we take supramundane to be 40 then you add 32 to 47

如果将出世间心看成40个，就在47基础上加32 79 so in this way you can have many diagrams with these circles

这样你就有很多带圆圈的表格

and they will be very handy when you want to know which cittas have lobha with it, which cittas have dosa with them and so on

当你需要知道什么心摄贪根，什么心摄嗔根之类的，就很方便

you can look at the chart, you can look at this chart

你们可以参考这个表格

or you can look at the small chart with circles

你们也可以参考带圆圈的小表

so in this way you can put in for functions also

所以这样你也可以将作用做在表里

now those have the function of patisandhi bhavanga and cuti

具有结生、有分、死亡作用的心有多少

now there are how many of them?

有多少？

19? right? so you look at this kiccasangaha 19个？对吧？你们看作用之概要

and there are 19 that have the function of patisandhi, bhavanga and cuti

有19个心执行结生、有分、死亡作用

and there are santirana upekkha so investigating with neutral feeling and there are two

有2个舍俱推度心

and then kamavacara sobhana vipaka

然后是欲界善果报心

sense-sphere resultant consciousness eight 8个欲界果报心

and then rupavacara vipaka five 5个色界果报心

arupavacara vipaka four

无色界果报心4个

so you put colors in those dots

你给这些圆圈涂上颜色

santirana with neutral feeling two

舍俱推度心2个

blue dots

蓝色圆点

kamavacara sobhana eight 8个欲界美心

four red and four blue

四红四蓝

and rupavacara vipaka five, four red one blue

色界果报心5个，四红一蓝

and arupavacara vipaka four all blue

无色界果报心4个，全部是蓝色

so you can put in like that then you go to the next

你可以这样涂颜色，往下涂

function avajjana, dassana, savana and so on

转向作用，看、听等等

so

所以

I think now you can do it yourself

我想你们可以自己做了

it just takes time, it is not difficult actually

只是需要耐心，实际上并不复杂

so you look at the chart and then you fill in the circles

所以你们看表格，给圆圈涂颜色

after the function section on functions

作用这节学完了后

there is the section on doors, dvāra

然后就是：门

if you read down the lines you see cakkhudvāra, sotadvāra

你往下看，可以看到眼门、耳门

ghānadvāra

鼻门

jivhādvāra kāyadvāra and manodvāra

舌门、身门、意门

so dvāra means door dvara意思是门

cakkhu means eye, so cakkhudvāra means eye door cakkhu意思是眼，所以cakkhudvara就是眼门

now eye door really means the sensitive part in the eye

眼门实际上指眼睛的敏感部位

they are called door because they are like doors

被称为门是因为它们像门

now when there is a door, we can go in or we can come out

我们可以通过门进进出出

so people go in and come out through doors

所以人们通过门出入

in the same way

同样

the consciousnesses seem to go through the doors to the object

心通过门接触所缘

or the object enters our mind through the doors

或者说所缘通过门进入心

so when there is a visible object

所以当出现色所缘

it as it comes into our mind through the eye door, through the eyes

它通过眼门进入我们的心

or the seeing consciousness as it will

或者眼识

go out of the eyes and take the visible object

通过眼门缘取色所缘

so this sensitive part in the eyes, ear, nose, tongue and body are called doors

眼耳鼻舌身意里的敏感部分被称为门

and in pali they are called dvāra

巴利语被称为：dvāra now the pali word dvāra and the english word door are very close

门的巴利语和英语单词很像

now it is said that in the eye there is a place where the sensitive material properties are located

据说眼睛里有一个部位，有一种敏感的物质属性

so according to modern medical science it may be on the retina

根据现代医学，可能位于视网膜

so on the retina there are very small particles that are sensitive to light

在视网膜上，有一种微粒对光线很敏感

and they are called eye sensitivity

所以被称为眼净色

and through these material properties that are called eye sensitivity

通过这种被称为眼净色的物质属性

the seeing consciousness arises

眼识生起

taking the visible objects as objects

将色所缘作为目标

and sotadvāra, sota means ear, dvāra means door sotadvara，sota意思是耳朵，

dvara意思是门

so ear door

耳门

so ear means not the outside ear

耳朵不是耳朵的外部轮廓

but it is the inner ear

是内耳

where the vibrations of sound strike and where they are accepted, received

那个部位接受声音的振动

so in the inner ear there are sensitive material property

在内耳里面有敏感的物质属性

sensitive to sound or vibrations

对声音或振动敏感

and those are called sotadvāra or ear door

这些被称为耳门

so whenever we hear something we hear with our ears and not with our eyes and so on

只要我们听到什么，必定是通过耳朵，而不是眼睛之类

and then ghānadvāra, nose door

然后是鼻门

so nose door means in the nose in the cavity of nose there are places where the material property that are sensitive to smell are located

鼻门意思是在鼻孔里有一种物质属性对味道很敏感

so those are called ghānadvāra

所以被称为鼻门

and jivhādvāra, jivhā means tongue so tongue door

舌门，jivha意思是舌

there are taste buds in the tongue and these taste buds the sensitive material properties

在舌头上有味蕾，这是一种敏感的物质属性

and so through the sensitive material properties we know the taste

所以通过这种敏感的物质属性，我们能够知道味道

or tasting consciousness arises

或者说舌识生起

and kāyadvāra, kāya means body and dvāra means door, so body door kayadvara，kaya意思是身体，

dvara意思是门，所以是身门

although

虽然

the eye, ear, nose and tongue sensitivities are located in a limited place

眼耳鼻舌诸净色局限于某一处所

the kāyadvāra

但是身门

or body door or sensitive material particles of body

或者身净色

are said to be located all through the body

据说遍布全身

that is why we know the touch in all the places of the body

所以我们就能觉知全身的触受

except the tip of the hair and except the tip of the nails

只有毛发和指甲的末端没有觉知能力

so kāyadvāra or body sensitivity

身净色

is located in almost the whole of the body

几乎位于全身

and the last one is manodvāra

最后一个是意门

mano means mind and dvāra means door, mind door

意指心理，门就是门

mind as door

意之门

so mind door is defined as bhavanga so bhavanga is called mind door

有分被称为意门

because

因为

it is through the bhavanga that the objects are presented to the mind

通过有分，所缘呈现于心中

or the types of consciousness arise through the mind

或者心才生起

because the bhavanga is like the door to the active thought moments

因为有分就像活跃心识刹那的门

now bhavanga moments are inactive thought moments

有分就是不活跃的心识刹那

and then when think of something

当我们思虑某事

when we see something in our mind

当我们的心看某物

then that object is presented through the mind-door which is bhavanga

那个所缘通过意门即有分得以呈现

so the bhavanga moments or bhavanga consciousness are called manodvāra

所以有分心被称为意门

and one commentary of the abhidhammatthasangaha

在摄阿毗达摩义论的一个注释说

only the arrested bhavanga that means closest to the active thought moment is called manodvāra or mind door

只有有分断，也就是离活跃心识刹那最近的那个才被称为意门

but the common opinion of teachers is that the bhavanga moments are called manodvāra

但是主流的看法是有分被称为意门

so the objects are presented to us through these six doors

所缘通过这六门得以呈现

or the consciousness arises in these six doors

或者说心通过此六门生起

or through these six doors

或者说通过此六门

taking their respective objects as objects

心缘取所缘

so in abhidhamma or in the teachings of the buddha

在阿毗达摩里，或者佛陀的教法里

there are not five but six doors or six senses

不是五门，是六门，或者说六种官能

nowadays they are called senses

现在人们称之为官能

eye is a sense, ear is a sense and so on sense organ

眼耳等等都是官能，感觉器官

so people talk about only five senses not six senses

人们一般说五种官能，不是六种

and when we say six senses

当我们说六种官能时

they understand in a different way

他们有不同的理解

but according to buddhist teaching sixth sense means manodvāra or mind door or the bhavanga thought moments

根据佛教，第六种官能是意门或者说是有分心识刹那

so these six kinds of sensitive material and the bhavanga mind functions as doors

所以这六种敏感物质和有分起门的作用

functions as places through which the objects are presented

作为所缘呈现的处所

or through which the consciousness corresponding to these objects arises and takes the object

或者通过它们，与所缘相应的心生起，并缘取所缘

now the last is not the dvāra

最后一种不是门

dvāravimutta, that means free from dvāra free from door

离门，意思是不需要门

actually they’re themselves doors

实际上，它们自己就是门

and so they’re said to be free from doors

所以他们不需要门

they do not need any of the doors to arise they just arise

它们不需要任何门就会生起

now among the six doors, five are material

这六门之中，五种属于色法

now cakkhudvāra or eye door means the sensitive material particles in the eye and so on

眼门，意思就是眼中的净色

so eye door, ear door, nose door, tongue door and body door are physical

眼门，耳门，鼻门，舌门，身门，这些属于色法

only mind door or manodvāra is mental

只有意门属于名法

so these six act as the doors through which consciousness arises and so on

这六种作为门，通过它们心得以生起等等

now we will study the classification of consciousness according to the doors

我们现在按照门来给心分类

that means how many types of consciousness arise through the eye door

就是说多少种心通过眼门生起

how many through ear door, how many through say mind door, how many through no door

多少通过耳门，多少通过意门，多少离门心

so we look at the chart and we see now

我们现在来看表格

vertical columns

竖列

pañcadvārāvajjana, five-sense-door adverting

五门转向心

cakkhu viññāṇa eye consciousness, sotaviññāṇa ear consciousness

眼识，耳识

ghāṇaviññāṇa nose consciousness, jivhāviññāṇa tongue consciousness,

鼻识，舌识

kāyaviññāṇa body consciousness

身识

sampaṭicchana receiving consciousness two 2个领受心

santīraṇa upekkha investigating accompanied by neutral feeling, two

舍俱推度心，2个

santīraṇa somanassa investigating accompanied by joy one

悦俱推度心，1个

votthapana or mind….manodvāravajjana

确定……意门转向

this is only one, one citta

这是1个，一个心

and then kamavacara javana 29

然后是欲界速行心29个

so in order to understand kamavacara javana you have to go back to the functions

所以，为了理解欲界速行心，你们要回到作用那节

so when you go back to the functions you will see that there are 29 kamavacara javanas

回到作用那节，你们就知道有29个欲界速行心

yesterday i gave you a hint for javana

对于速行昨天我有所提示

what types of consciousness have the javana function

什么样的心是速行作用

kusala, akusala, fruit, phala

善、不善、果报

and kiriya except two āvajjanas

还有唯作，除了两个转向

so there are 29 kamavacara javanas

所以有29个欲界速行心

that means 12 akusala or 12 unwholesome cittas

就是12个不善心

and from among the ahetukas you get only one hasituppāda

无因心中，只有生笑心

then from the sense-sphere beautiful

然后欲界美心

eight wholesome sense-sphere beautiful, and eight functional sense-sphere beautiful 8个欲界善心，8个欲界唯作心

so we get altogether 29 they are called kamavacara javana sense-sphere javanas 29

所以一起是29个，被称为欲界速行心

and the next column is appanā javana

下一列是安止速行

now appanā javana means rupavacara javanas arupavacara javanas and lokuttara cittas

安止速行即：色界速行、无色界速行、出世间速行

they are called appanā统称为安止速行

now this is a term we will meet many times when we read books on abhidhamma

我们如果阅读关于阿毗达摩的书，这个词我们将会遇到很多次

sometimes appanā means jhana

有时候安止意思就是禅那

rupavacara and arupavacara

色界、无色界

sometimes appanā means magga or phala

有时候安止意思是道心、果心

sometimes it may mean all

有时候它指以上所有

so altogether there are 26 appanā javanas

所以一起是26个安止速行

from rupavacara how many javanas

色界有多少速行？

five wholesome and five functional, ten 5个善心，5个唯作心，10个

from arupavacara, how many?

无色界，多少个？

four wholesome and four functional 4个善心，4个唯作心

and from supramundane all

出世间，所有的

now here we use a word mahaggata kusala

这里我们用一个词：广大善心

now you may remember mahaggata is the name of rupavacara and arupavacara together

你们可能记得广大心是色界和无色界心的统称

so

所以

if we take rupavacara and arupavacara together

我们将色界和无色界放在一起

then we get five wholesome from rupavacara and

色界5个善心

four wholesome from arupavacara

无色界4个善心

so we get mahaggata kusala nine

所以我们得到9个广大善心

and also we get mahaggata kiriya functional

同样我们有广大唯作心

rupavacara and functional arupavacana 9

色界无色界唯作心9个

five plus four, five plus four, nine 5加4等于9 and

并且

we take lokuttara or supramundane as eight

我们将出世间心看成8个

and so we get 26 appanā javanas

我们得到26个安止速行

and the next column is kamavacara vipaka, resultant sense-sphere

下一列是欲界果报心

and then mahaggata vipaka resultant rupavacara and arupavacara

然后是色界无色界广大果报心

so there are nine in number

所以它们是9个

now we can read the chart

我们看图表

now we want to know how many types of consciousness arise in or through eye door

有多少心通过眼门生起

now pañcadvārāvajjana one

五门转向一个

five-sense-door adverting it arises through eye door

五门转向通过眼门生起

and then eye consciousness or seeing consciousness

然后是眼识

and then

然后

receiving consciousness and then investigating consciousness

领受心，然后推度心

and then votthapana, now votthapana means determining

确定

if you go back to function diagram

如果你回到作用图表

you will see that manodvāravajjana has two functions

你可以看到意门转向有两个作用

manodvāravajjana has avajjana function and votthapana function

意门转向有：转向、确定，两个作用

now that means when manodvāravajjana arises in the five sense doors

意思是当意门转向心生起于五根门

it has the function of determining so it is called votthapana

它的作用是确定

but when it arises in manodvāra or mind door

当它生起于意门

it has the function of turning

作用是转向

so it has two functions

所以它有两种作用

and it arises in the five sense doors

它可以生起于五根门

and also the mind door

也可以生起于意门

so here we get votthapana or manodvāravajjana as arising through or in eye door

所以确定心或意门转向心，生起于眼门

and the next is kamavacara javana 29

下一个是欲界速行29个

so 29 kamavacara javana cittas arise through eye door 29个欲界速行心生起于眼门

so they will arise through ear door and so on too

它们也可以生起于耳门等等

and then appanā javana, no appanā javana arise through eye door

然后是安止速行，没有安止速行生起于眼门

so appanā javana means jhana javanas and supramundane javanas

安止速行意思是禅那速行和出世间速行

and they arise through mind door only

它们只能于意门生起

so they do not arise through eye door or ear door nose door tongue door or body door

所以它们不能生起于眼耳鼻舌身诸门

and next is kamavacara vipaka they arise through eye door

下一个欲界果报心，能生起于眼门

and mahaggata vipaka they do not arise through eye door or ear door and so on

广大果报心，它们不会生起于眼耳等门

they do not arise through any door actually

实际上它们不会生起于任何门

so we get 46 types of consciousness that arise through eye door

所以生起于眼门的心一共是46个

if you know the types of consciousness that arise through eye door

如果你们知道生起于眼门的心的种类

you can easily know the types of consciousness that arise through ear door and so on

你们就很容易知道生起于耳门等等的心的种类

because you just substitute eye consciousness with ear consciousness nose consciousness tongue consciousness and body consciousness

因为只要将眼识替换成耳识、鼻识、舌识、身识

the others are the same

其他的都是一样的

so how many types of consciousness arise in body door

所以生起于身门的心有多少种？

46 and they are five-sense-door adverting

它们是：五门转向心

and body consciousness 2

身识：2个

receiving two

领受心2个

investigating three

推度心3个

and votthapana or determining one

确定心1个

and kamavacara javanas 29

欲界速行心29个

and kamavacara vipaka 8

欲界果报心8个

so 46 types of consciouseness

所以46种心

now if you add the types of consciousness up to kāyadvāra

如果你将这些能生起于眼门到身门的心加起来

you get 54 types of consciousness

你就能得到54种心

and these 54 types of consciousness are just the kamavacara consciousness

这54种心刚好就是欲界心

now when we divide the consciousness into kamavacara rupavacara arupavacara and lokuttara

当我们将心分为欲界心、色界心、无色界心、出世间心

sense-sphere, form-sphere, formless sphere and supramundane

欲界、色界、无色界、出世间

we know that there are 54 types of consciousness that are called kamavacara consciousness

我们知道有54种心被称为欲界心

these 54 kamavacara consciousness are just these we are now studying

这54种心就是我们刚学习的

those that arise through eye door ear door and so on

就是生起于五门的心

so if we add all of them not taking what has been taken

如果我们全部加起来，不计重复的心

then we get 54 that

一共得到54种

means let us say

意思就是

those that arise through eye door 46

生起于眼识的是46个

and then we look at the ear door

然后看耳门

only the sotaviññāṇa or ear consciousness are different and the others are the same so we take these two

只有耳识是不同的，其他的都相同，所以加2 and then ghānadvāra nose door, nose consciousness

然后鼻门，鼻识

tongue door, tongue consciousness

舌门，舌识

and body door two body consciousness

身门，身识

so we add them all up we get 54

全部加起来，就是54个

and these 54 are none other than the 54 kamavacara cittas

这54个就是54欲界心

and then manodvāra

然后是意门

we want to know the types of consciousness that arise through mind door not through ear door and so on

我们来了解生起于意门的心不是生起于耳门之类的

so they are santirana upekkha investigating accompanied by neutral feeling

它们是：舍俱推度心

two

两个

and santirana somanassa investigating accompanied by joy

悦俱推度心

and then

然后是

manodvāravajjana here we call manodvāravajjana mind door adverting one

意门转向心，一个

and then

然后

29 kamavacara javanas 29个欲界速行心

26 appanā javanas that means rupavacara arupa vacara and lokuttara 26个安止速行：即色界、无色界、出世间

and then kamavacara vipaka so altogether there are 67 types of consciousness that arise through mind door

然后欲界果报心，一起就是67种心生起于意门

that means when we think of something when we are not seeing hearing smelling tasting and touching

即，当我们思虑某事时，当我们不是看听嗅尝触的时候

but when are thinking of something when we are practicing meditation and so on

当我们思虑或者禅修等时候

then these types of consciousness arise through mind door

这些心生起于意门

but when we see something and we are mindful of seeing then that is different

但是当我们看某物，或者专注于看时，情况就不同

so these types of consciousness arise through mind door and there are 67 of them

所以这些心通过意门生起，一共是67种

now there are 19 types of consciousness that arise not through any door

有19种心不生起于任何门

and they are call dvāravimutta or door free

它们被称为离门心

so there are 19 door-free types of consciousness and they are the same as those that have the function of patisandhi, bhavanga and cuti

有19种离门心，它们与结生、有分、死亡作用的心是一样的

so these types of consciousness that have the function of re-linking, life continuum and death

所以，这些心的作用是：结生、有分、死亡

do not arise through any of the six doors

它们不生起于任何六门之一

actually they are themselves doors

实际上，它们自己就是门

so they are said to be free from door or in pali they are called dvāravimutta

所以我们说他们是离门心

so they are 19 dvāravimutta or door-free consciousness

有19种离门心

so now you can see the relation between the functions and doors

你们现在可以看到作用、门之间的关系

and later on when you study the thought processes

稍后当你们学习心路过程时

and these will come into play again

又会重新见到这些

especially the door and the functions

特别是门和作用

so now we get the 46 types of consciousness that arise through eye door and so on

我们现在有46种心通过诸门生起等等

and 67 types of consciousness that arise through mind door 67种心通过意门生起

and 19 that arise through no door 19种心不生起于任何门

and later on we will find out

稍后我们会找出

how many types of consciousness arise through one door only

有多少种心只生起于一种门

or five doors only or six door only

或者生起于五种门或者生起于六种门

sometimes six door sometimes door-free and so on

有时候是六门，有时候是离门等等

these we will find out after the break

我们休息一下再说

disk01track16

first, akusala consciousness, how many doors?

首先，不善心，多少门？

now can you find the unwholesome cittas in the chart

你们能在表上找到不善心吗？

unwholesome cittas in the chart are included in the kamavacara javana

表中的不善心被包括在欲界速行里面

29 29个

so the first akusala citta arises through

所以第一个不善心生起于

eye door, ear door,

眼门，耳门

nose door

鼻门

tongue door, body door

鼻门，身门

and mind door

意门

so all six doors

所有六门

so this one type of consciousness arises through all six doors

这种心生起于所有六门

sometimes through eye door and so on

有时候生起于眼门等

then what about the second

第二个呢？

the same

一样的

third, fourth, fifth and so on, until the twelfth

第三、第四、第五等，一直到第十二

so all these twelve types of consciousness arise through six doors

所有这12种心生起于六门

that means not at once or at the same time but they arise through eye door or ear door and so on

意思即：不是一次性同时生起于眼门、耳门等等

now let us go to the rootless

现在来看无因心

the first column

第一列

resultant of akusala seeing consciousness

不善果报心，眼识

so how many doors for eye consciousness or seeing consciousness

眼识对应多少个门？

only seeing consciousness, what is seeing consciousness? cakkhuviññāṇa, only one door

只有……眼识只对应一个门

and then for hearing consciousness, one door

然后是耳识，一个门

and smelling consciousness, one door

鼻识，一个门

tasting consciousness or tongue consciousness, one door

舌识，一个门

and then body consciousness, one door

身识， 一个门

respective doors are eye door, ear door, nose door, tongue door and body door

相应的门：眼门、耳门、鼻门、舌门、身门

we go to sampaṭicchanas receiving consciousness

我们现在看领受心

there are two receiving consciousnesses

有两种领受心

so how many doors do they go through?

它们生起于多少门？

sampaṭicchana five doors

领受心，五个门

so that means eye door, ear door, nose door, tongue door and body door

意即：眼门、耳门、鼻门、舌门、身门

so they do not arise in or through mind door only through five doors

所以它们不生起于意门只生起于五门

and then santirana, now santirana we divide it in two

然后是推度心，我们将推度心分为两类

accompanied by neutral feeling and accompanied by joy

舍俱、悦俱

so first santirana upekkha, so how many doors?

第一种舍俱推度心，多少门？

eye door, ear door, nose door, tongue door, body door, mind door and no door

眼门、耳门、鼻门、身门、意门、离门

so that means sometimes they arise through six doors and sometimes they arise without door

意即：有时候它们生起于六门有时候它们不生起于任何门

so sometimes six doors, sometimes door free

有时候六门、有时候离门

and then santirana somanassa the red dot

然后是悦俱推度心，红点

it arises through six doors

生起于六门

so all six doors

所有六门

but not door free

但没有离门

and then we go to the last column of the rootless

我们看最后一列无因心

five sense door adverting

五门转向心

how many doors?

有多少门？

you follow the name, five sense doors

按照这个名字，五根门

and then next one manodvaravajjana or votthapana

下一个意门转向心或确定心

how many doors

多少门

six doors

六个门

you see the votthapana or manodvaravajjana column

你看确定或意门转向这列

so all six doors no door free

所有六门，没有离门

and then the last one smile producing

然后最后一个，生笑心

now smile producing where do you find smile producing

生笑心，在哪里找

in which column do you find smile producing?

哪一列可以找到生笑心

or in which column it is included?

在哪一列？

among the kamavacara javana 29

在欲界29速行里面

so you see that column and give the answer

所以你看那一列，进行作答

so smile producing arises through all six doors

生笑心生起于所有六门

that means when an arahant sees, hears, smells, tastes, touches or thinks, it can arise

就是说阿罗汉看、听、嗅、尝、触、想的时候，它就可以生起

and then let us go to sense sphere wholesome consciousness 8 the first column

我们看欲界8善心，第一列

now where do you find these 8?

在哪里找这8个？

in the diagram I mean

我的意思在图表里找

there are included in kamavacara javana 29

它们被包括在29欲界速行里面

so they arise through how many doors, six doors and no door free

它们生起于多少门？六门，没有离门的

and then the middle column the resultant sense-sphere consciousness

中间那一列是欲界果报心

kamavacara or vipaka

欲界果报心

so according to that column the eight resultant sense-sphere conscious arise through

这列8个欲界果报心生起于

six doors as well as door free

六门、离门

so they can arise door free or they can arise through six doors

它们生起于离门，也可以生起于六门

now here we can relate it with the functions

我们在这里也可以将它与作用联系起来

when they arise with no door, or when they are door-free, what function do they perform?

当它们生起于离门，它们执行什么作用？

patisandhi, bhavanga and cuti

结生、有分、死亡

but when arising through eye door and so on, they perform what?

当它们生起于眼门等等，执行什么作用？

you have to go back to functions

你们得回到作用那一节

ok, how many functions do they have?

它们有多少作用？

the kamavacara vipaka 8 how many functions? 8个欲界果报心，多少作用

four functions, right?

四个作用，对吧？

patisandhi, bhavanga, cuti and tadārammaṇa registering

结生、有分、死亡、彼所缘

so when these 8 arise through six doors

当这8个心生起于六门

they have the function of tadārammaṇa or registering

它们的作用是彼所缘

but when they arise through no doors they have the function of re-linking, bhavanga, life continunm and death

当它们生起于离门，作用是：结生、有分、死亡

now we go to the third column the functional sense-sphere consciousness

我们看第三列：欲界唯作心

now where do you find them?

在哪里？

among the kamavacara javanas

在欲界速行里面

they arise through how many?

生起于多少门？

six doors

六门

from cakkhudvara to manodvara and no door-free

从眼门到意门，不生起于离门

now we go to the rupavacara

再看色界

now rupavacara wholesome five 5个色界善心

how many doors? where do you find the rupavacara wholesome

多少门？色界善心在哪里？

appana javana, right

安止速行，对

so these five are included in appana javana, 26

所以这五个被包括在26安止速行里

so

所以

looking that column you can say

看那一列，你可以说

how many doors do they arise through?

它们生起于多少门？

only one door and that is mind door

只是一个门：意门

so jhana cittas arise through mind door

所以禅那心生起于意门

not through the eye door or ear door or nose tongue or body door

不生起于眼门、耳门、鼻门、舌门、身门

so they arise through mind door

它们只生起于意门

and then five resultant consciousness of form-sphere

然后是五个色界果报心

how many doors?

多少门？

where do you find them?

在哪里？

the last column mahaggata vipaka

最后一列广大果报心

so they arise through zero door no door at all

它们生起于离门，不生起于任何门

they do not arise through any of the doors

它们不生起于任何门

and what function do they have?

它们执行什么作用？

re-linking, life continuum and death

结生、有分、死亡

and then functional five

然后是五个唯作心

so where do you find functional five? or in what are they included?

五个唯作心在哪里？被包括在哪里

appana javana 26 26个安止速行里

so they arise through mind door

所以它们生起于意门

now we go to arupavacara, arupavacara wholesome four

我们再看无色界心，4个善心

they are included in appana javana and so mind door

被包括在安止速行里，所以生起于意门

and then four resultants

然后是4个果报心

there are included in mahaggata vipaka

被包括在广大果报心里

so they do not arise through any of the doors

不生起于任何门

they are door free, so zero door

它们是离门心

and then functional formless-sphere consciousness

然后是无色界唯作心

you find them included in appana javanas

被包括在安止速行里

so they arise through mind door

所以它们生起于意门

now we come to supramundane consciousness

再看出世间心

supramundane consciousnesses are included in appana javana 26

出世间心被包括在26安止速行里

if we take them as eight

如果我们把它们按照8个算

so all these 8 or 40 types of consciousness supramundane consciousness arise through what door?

所有8个或40个出世间心生起于什么门？

mind door only

只生起于意门

so

所以

you look at this card and then practice

你们看这张卡，然后练习

looking at the individual dot

看每一个点

and say this is five door, or six door or mind door or no door

指出这是五门、六门或意门或离门

so when you can look at this and say the doors

当你可以对着这个表说出对应的门

then you are thoroughly familiar with the door section

就说明你彻底熟悉了门这节

so now let us

现在我们

read the two bottom lines

看底下两行

one dvara etc and total cittas so we will look at these two

一门等等，所有的心我们看着两个

now five means this consciousness arises in five doors 5意思是这个心生起于五门

so one means this consciousness arises in only one door and so on 1意思是这个心仅生起于一个门等等

so now we want to find out one dvara citta

我们先找出一门心

that means citta that arise through one door only

即仅仅生起于一门的心

so they are said to be 36

有36个心

now if we want to get 36 we must add the numbers under the ones

如果想得到36这个结果可以将1下面的数字加起来

so you look the ones you see 2,2,2,2,2

你看1下面，可以看到

2,2,2,2,2 and then 26

然后是26个

so 26 plus 2 plus 2 plus 2 plus 2 plus 2 altogether 36

所以26加2加2加2加2加2 these 36 types of consciousness arise through one door only

这36种心只生起于一门

but one door means one door not at the same door

但是一门并不是说同样的门

the seeing consciousness arises through eye door

眼识生起于眼门

hearing consciousness arises through ear door and so on

耳识生起于耳门等等

and then five door citta

然后五门心

consciousness that arises through five doors

生起于五门的心

they are three

有三个

so you find out the fives in the first line

你在第一行看到数字5 and then add the numbers beneath them

然后把它们下面的数加起来

so we get one pañcadvārāvajjana

我们得到一个五门转向心

and then two sampaṭicchana receiving

然后两个领受心

so two receiving consciousnesses and one five-sense-door adverting

两个领受心，一个五门转向心

so these three arise in five doors

这三个生起于五门

and five doors are eye door ear door and so on

五门就是眼门耳门等等

now six dvara citta it means always

现在看六门心，即总是生起于六门

six dvara citta always 31

总是生起于六门的有31个心

that means they arise in six doors only and not door-free

意思是它们只生起于六门，不是离门心

so we add the numbers under the sixes

所以将6下面的数字加起来

without the line beneath them

带下划线的不要加

so we get six one two

所以我们有6门心：1,2 and then 29, 31

然后29,31 these 31 cittas arie in six doors always

有31个心总是生起于六门

that means they are never door-free

意思是它们不会生起于离门

and then six dvara citta as sometimes

然后是偶尔生起于六门的心

that means sometimes they arise in six doors and sometimes they are door free

意思即有时候生起于六门有时候也会生起于离门

so that means you add the numbers under the sixes with lines beneath them

意思就是你把6下面带下划线的数字加起来

so we get two and eight ten types of consciousness

我们得到2加8,10种心

and then zero door cittas sometimes the same ten

然后是有时候生起于离门的心，同样的10个

and zero door cittas always the last nine

然后是总是生起于离门的心，最后9个

mahaggata vipaka or rupavacara vipaka or arupavacara vipaka

广大果报心、色界果报心、无色界果报心

so they are always door free

这些心总是离门心

and their functions are re-linking, life continuum and death

它们的作用就是：结生、有分和死亡

so

所以

this is the classification of consciousness according to doors

这就是根据门来给心分类

and when we study the doors we also must relate it to functions

当我们学习心时，我们也要将它们与作用相联系

and if we can remember the functions and door together

如果我们能将作用和心一起记住

our memory will be much better

我们的记忆就更有效了

now you know a certain type of consciousness arises in a certain door

你们知道何种心生起于何种门

and then functioning doing a certain function

执行何种作用

sometimes the change of door will change the function

有时候生起于不同的门，就会执行不同的作用

for example we take manodvaravajjana

例如：意门转向心

now manodvaravajjana has two functions

意门转向心有两个作用

in this kiccasangaha chart we see that manodvaravajjana has two functions

在作用之概要表里，我们看到意门转向心有两个作用

the one is avajjana and the other is votthapana

一个是转向，另一个是确定

now when you relate it to this dvarasangaha

你将它与门之概要联系起来

we know that when it functions as avajjana

我们知道当它执行转向作用的时候

that means it arises in five doors and it does the function of votthapana

说明它生起于五门时，执行的是确定作用

but when it arises in mind door it functions as manodvaravajjana

当它生起于意门，执行的是意门转向作用

so we relate these two together and try to find out the functions and doors of these types of consciousness

所以我们将这两者联系起来，找出这些心的作用和生起的门

now the next is the objects

下面我们讲所缘

now object means something that we experience

所缘就是我们体验到的东西

that we respond to with our mind

它让我们的心对之做出反应

now here is a cup

这里有一个杯子

so i look at the cup and i see the cup

我看到这个杯子

when i see the cup there is a seeing consciousness in me

当我看杯子的时候，生起了眼识

and that seeing consciousness takes this cup as object

眼识将这个杯子作为所缘

so this cup is called an object

所以这个杯子被称为所缘

so whatever mind can take it’s called an object

只要是心能缘取的，就被称为所缘

and there are six kinds of objects taught in abhidhamma

阿毗达摩里讲授了六种所缘

sometimes the object is not physical

有时候所缘不是色法

or the object is not present

或者不是现在的所缘

but still the past object also we can think of or our mind can take

我们的心也可以缘取过去所缘

and the future object also our mind can take

我们的心也可以缘取未来所缘

so the object may belong to present time or past time or future time

所以所缘可以属于现在、过去或未来

now there are six kinds of objects taught in abhidhamma

阿毗达摩里讲授了六种所缘

first is visible object

第一种是色所缘

that means something that can be seen

就是我们可以看到的东西

now

现在

I said i see this cup

我说我看到这个杯子

what i really see with cakkhuviññāṇa with eye consciousness is the visible datum in this cup

我用眼识真正看到的是杯子里可见数据

actually I do not see the cup with eye consciousness

实际上我并非用眼识看杯子

what I see with consciousness is visible object in this cup

我用眼识看的是杯子里的可见所缘

I see the cup with my mind

我用我的心看到杯子

now we will come that later when we talk about the thought process

当我们学到心路过程时，我们再讨论这个

so that visible datum in this cup

杯子里的可见数据

is what we call visible object

我们称之为色所缘

the next is let us call it sound

下一个是声音

sound is one object

声音也是个所缘

and then smell is another object

然后是气味是另外一个所缘

taste, another object

味道是另外一个所缘

and touch, another object

触，另外一个所缘

so we get five objects

所以我们有五个所缘

corresponding to the first five doors

对应前五门

so visible objects the eye door

色所缘对应眼门

audible objects or sound to the ear door

声所缘对应耳门

smell to the nose door

香所缘对应鼻门

taste to the tongue door

味所缘对应舌门

and touch to the body door

触所缘对应身门

now

现在

touch is said to be a combination of three primary elements

触所缘是由三大界所组成

so now

所以

we must understand the primary elements first

我们必须先了解大界

in abhidhamma

在阿毗达摩里

28 types of matter

有28种色法

or 28 material properties are taught

或者讲授了28种物质属性

so there are altogether 28 material properties

一共是28种物质属性

they may be comparable to elements in chemistry

可以类比于化学中的元素

so there are 28 material properties

所以有28种色法

and these 28 material properties can be found in living beings 28种色法可以在有情里找到

and outside only 8 of them can be found

无情里面只能找到8种

now among the 28 the first four are said to be primary elements

这28种之中前四个就是大界

and these four are the element of earth, element of water, element of fire, element of air

这四个是：地界、水界、火界、风界

and element of earth means not the earth itself

地界并不说指地球本身

but the quality inherent in the earth

而是指从地引申出的属性

so when you touch the earth you feel the hardness or softness of it

当你触摸地面的时候，你感受到它的坚硬或柔软

so hardness or softness is what we called earth element

所以坚硬性或柔软性我们称之为地界

and water element

然后是水界

means not necessarily the water

并不必定指水

but the quality inherent in the water

而是从水引申出的性质

that is trickling or cohesiveness

即黏性

so that is what we call water element

这就是我们所说的水界

and fire element mean heat or cold

火界指热或冷

because heat and cold are relative terms

因为热、冷是相对的词

and then air element means the extension

风界指延展性

or supporting

或者支持

now when you put the air in the balloon the air keep the balloon extended

当你将气体置于气球中，气体将气球撑开

if you let the air out then the balloon collapse

当你放出气体，气球就瘪下去

so the characteristic of the air element is extending

所以风界的特性就是延展性

so extending is what we call air element sometimes it is called pressure

所以延展就是风界的性质有时候我们称之为压力

now these four elements are called primary elements

这四个界被称为四大界

and the other 24 always depend on these four

其他24个总是依赖于这四个

for their arising and existing

才能生起并存在

now what we call touch or tangible object

我们所称的触所缘

is the combination of earth element fire element and air element

是地水火三界的组合

in abhidhamma

在阿毗达摩里

water element is taught as not touchable

水界是不可触的

so we can not touch the water element

所以我们不能触摸到水界

we can touch the other three elements but water element the cohesiveness we can not touch

我们可以触摸到其他三界，但是黏性，我们触不到

we may put our hand in the water and we may feel the hotness or coldness of the water

我们可以将我们的手放到水里会感受到热、冷

and that is not water element that is fire element

这不是水界，而是火界

we may feel the softness of the water that is the earth element

我们可能感受到水的柔软性，这是地界

and water stays in that way because there is air to keep it in its shape

水存在的形态，是因为风界保持了它的形状

and so we can feel air element also

所以我们也可以感受到风界

but water element we cannot touch or we cannot feel

但是水界我们不能触到，也不能感受到

we can touch only with our mind

我们只能用心感受水界

so what we call touch is just the combination of three primary elements

所以我们称之为触所缘的只是三大界的组合

it is said that the primary elements are something

据说大界

like heart, bases

就像心脏、处

and others are said to be soft

其他色法据说是柔性的

so now we get how many objects? five kinds of objects

我们现在有多少所缘？五种所缘

visible objects or sight, sound, smell, taste and touch

色所缘、声所缘、香所缘、味所缘、触所缘

and the last one is called dhamma object

最后一个是法所缘

now it is very important that we know what dhamma means

明白“法”的意思很重要

the word dhamma has many meanings

“法”这个词有很多意思

and in different context, it has different meanings

不同的语境，不同的含义

so we cannot translate this word with just one English word

所以我们不能将这个词简单对应一个英语词

sometimes dhamma means nature

有时候“法”的意思是属性

sometimes the teaching

有时候是指“教导”

sometimes dhamma means understanding

有时候“法”的意思是理解

or dhamma means things in the world and so on

“法”也可以指世界万事万物等

so

所以

the word dhamma cannot be translated like the word javana

“法”这个词不能被翻译，就像“速行”这个词一样

so we just use the word as it is in pali language

所以我们就用它的巴利语

here also i prefer to use dhamma object

我还是喜欢用“法所缘”的巴利语

rather than mental object, some teachers translate it as mental object

不用心理目标，有些老师翻译成心理目标

but that is not accurate

但是那样不准确

and so i just want to retain the pali word and call dhamma object

所以我保留巴利语原词

in this classification dhamma object means

在这个归类里，法所缘指

five sensitivities

五种净色

sixteen subtle matter

十六微细色

eighty nine cittas

八十九种心

fifty two cetasikas

五十二心所

nibbana and paññatti

涅槃和概念

so there are six kinds of dhamma objects

所以有六种法所缘

five sensitivities that means ear sensitivity

五种净色即：耳净色

i mean eye sensitivity, ear sensitivity and so on

我的意思是，眼净色、耳净色等等

so they are called dhamma objects

这些被称为法所缘

so when you take the eye sensitivity as object

当缘取眼净色时

then you are taking the dhamma object as object

你实际上是缘取法所缘

and so on

诸如此类

and sixteen subtle matter

十六微细色

if you cannot wait, if you don’t want to wait

如果你迫不及待

you go to the sixth chapter and read it

可以翻到第六章看看

about the subtle matter

关于微细色

so some material properties are called subtle and some are called gross

一些色法被称为微细色，一些被称为粗重色

and then eighty nine cittas you already know

你们已经知道89种心

fifty two cetasikas you already know 52心所你们也知道

nibbana you already know

涅槃你们也知道

and paññatti, paññatti means concepts

概念也讲了

so these are called dhamma objects

它们都被称为法所缘

and these can be the objects of the mind

这些都可以作为心的所缘

now among them you find citta 89 and cetasika 52

其中有89心和52心所

here they are objects

在这里它们是所缘

but they are also subjects

但是它们也是能缘

mind can take another mind as object

心可以缘取心

when you talk about your mind or my mind is running wildly or my mind is going out very often

当你提到你的心妄念纷飞时

then you are taking the mind as object, your mind is taking the other mind as object

你就是将心作为所缘

so citta can be both subject and object

所以心可以是能缘，也可以是所缘

and cetasika the same

心所也是一样的

now these six kinds are called dhamma object here in the classification of objects

在这里所缘的分类中这六种被称为法所缘

but in the mahasatipatthanasutta

但是在大念处经里

the discourse on the four foundations of mindfulness

讨论了四念处

you will find the word dhamma there also

我们也能见到“法”

and there dhamma object means not exactly the same as this

意思并不是跟这里的“法”意思完全一样

there dhamma object means five mental hindrances

此经里的“法所缘“指五盖、

five aggregates of clinging

五取蕴

twelve bases

十二处

seven factors of enlightenment

七觉支

and four noble truths

四圣谛

in the Mahasatipatthanasutta there are called dhamma objects

这些在大念处经里被称为法所缘

but here in abhidhamma

但是在阿毗达摩里

these six beginning with sensitive matter and so on are called dhamma objects

净色等等六种被称为法所缘

so there are these six kinds of objects

有六种所缘

we will study which types of consciousness take which kinds of objects

我们要学习何种心缘取何种所缘

now before going there we need to know the terms kamavacara objects

在学到那里之前，我们要知道欲界所缘

mahaggata objects

广大所缘

nibbana objects and paññatti or concept objects

涅槃所缘、概念所缘

now kamavacara object means 54 kamavacara cittas or sense-sphere cittas

欲界所缘指54欲界心

52 cetasikas and 28 rupas or mateiral properties 52心所、28色法

so they are called kamavacara objects the sense-sphere objects

它们被称之为欲界所缘

and mahaggata objects means 27 mahaggata cittas

广大所缘指27个广大心

that is 15 rupavacara cittas and 12 arupavacara cittas

即：15个色界心，12个无色界心

and then cetasikas going along with them

然后是伴随它们的心所

they are called mahaggata objects

它们被称之为广大所缘

and nibbana object is nibbana

涅槃所缘即涅槃

but the last one is

但是最后一个

the last one consists of many

最后一个包括很多

so paññatti what we call paññatti here, ten kasina objects

概念，我们称之为概念：十个遍处

ten asubha, asubha means unlovely

十不净

unlovely objects

不净所缘

and then koṭṭhāsa objects that means 32 parts of the body

然后是三十二身分

such as head hair, body hair, nail, teeth, skin and so on

例如头发、身毛、指甲、牙齿、皮肤等等

and then ānāpāna, objects of ānāpānasati

然后是安般，也就是安般念的所缘

that means breathing in and breathing out

就是出入息

and that four kinds of concept of being

四种众生的概念

which are objects of metta, karuna, mudhita and upekkha

就是慈悲喜舍的所缘

now four kinds of concept of being means

四种众生的概念指

being in general

一般性的众生

beings that are in suffering, beings that are in happiness

受苦的众生、受乐的众生

and again beings in general

一般性的众生

and then concept infinite space and nothingness

然后是空无边、无所有的概念

now you know that the

你们知道

some types of consciousness among the arupavacara cittas

无色界的有些心

take infinite space as object

以空无边为所缘

and nothingness of the first arupavacara citta as object

以第一个无色界心的无所有为所缘

so there are many kinds of paññatti

所以有很多种概念

and when you come to the ninth chapter you will find them again

当你学习到第九章，你会再次碰到它们

among them the visible object and dhamma object

其中有：色所缘、法所缘

many of the dhamma objects and kamavacara objects, mahaggata objects

许多法所缘、欲界所缘、广大所缘

have time

具有时间性

they may be present or past or future

它们或是现在、过去或将来

but nibbana is said to be time free

但是涅槃据说是没有时间性的

since nibbana has no beginning

因为涅槃没有开始

it has no end

没有结束

and so we cannot say nibbana is present or past or future

所以我们不能说涅槃是在现在、过去或未来

and paññatti also is said to be time free

概念也没有时间性

that means out of time

意思是超越了时间

we cannot say a paññatti arises at this moment and it disappears at that moment

我们不能说概念在某时生起，在某时消失

so and also paññatti is time free because it has no individual existence of its own

同样概念没有时间性，因为它没有独立的存在

it only exists in our imagination

它只是存在于我们的想象

it will be very interesting or

这个很有意思

people will think it is very strange to say that this is not real

人们可能觉得说它是真实的很奇怪

it exists in my imagination only

它只是存在于我的想象中

what i see with the eye is the visible object

我们眼睛看到的是色所缘

visible particles of matter in this cup

这个杯子的可见色法微粒

and when i see a cup i see it with my mind and not with my eyes

当我看到一个杯子时，是心在看，不是眼睛在看

this cup is called paññatti it has no existence of its own

这个杯子被称为概念，它没有独立的存在

it is an illusion

它是一个幻象

so these are the kinds of object we will be meeting in this section

这就是我们在这节遇到的所缘

so the first five are easy

前五个很容易

the visible object, audible object and so on

色所缘、声所缘

only the fifth one the tangible object is the combination of the three primary elements

只有第五个，触所缘是由三大界组成

that means

就是说

earth element

地界

fire element and air element

火界、风界

and dhamma object [inaudible] as the object

法所缘[听不清]为所缘ārammaṇasangaha

所缘之概要

so this is the analysis of objects

这就是对所缘的分析

now here you see the word ārammaṇa

你们看到arammana这个词

and it is translated as object

被翻译成所缘

now the literal meaning of ārammaṇa is

这个词的字面意思是

something that mind takes delight in

心所取乐的目标

mind or consciousness must always have an object

心总是需要一个目标

and when it finds a object, it is delighted

当心找到目标，就以之为乐

so an object is called ārammaṇa

所以这个目标就被称为：所缘

somewhere where mind takes delight

就是心所取乐的地方

something where mind takes delight

心所取乐的目标

now the parks where people go for

公园就是人们去的地方

leisure or recreation

去休闲娱乐

are called ārāma in pali

这个巴利语是arama so the word ārāma and the word ārammaṇa are related

这两个词是相互关联的

a park is called ārāma because people take delight in

公园被称为arama

因为人们以之为乐

people go there for enjoyment

人们到那里玩乐

and there is another word

还有一个词

that means object

意思是所缘

and that is ālambana

就是alambana you will find the word in the manual

你们可以在概要精解里看到它ālambana the word ālambana means something to hold onto

这个词意思是：钩取之物

that means our mind is always taking an object

意思是心缘取目标

and so when the mind takes an object

当心缘取目标时

it is as it were holding on to the object

就像是钩住了目标

that means without an object there can be no consciousness or no mental factors

即没有所缘，就没有心，也没有心所

so consciousness and mental factors or mind needs an object always

所以心和心所总需要所缘

and so it is said to be holding on to the object

所以要钩住所缘

and so object is something that mind holds on to

所缘就是心钩取的目标

they are compared to a stick

所缘可以被比喻成棍子

some people depend on say when they walk

人们依靠它行走

say when you get older and you can not walk properly upright then you have to use a stick

老人们不能正常行走，要用一根拐杖

so that stick is like the object here

这个拐杖就像是这里的所缘

just as an old man

就像一个老人

relied on the stick

依靠拐杖

or hold on to the stick

握住拐杖

so mind holds on to the object

所以心握住目标

but sometimes it is compared to a line

有时候也被比喻成一根绳子

that a man who is invalid or a man who is blind takes hold of when he wants to go to places

如果一个病弱的人，或者盲人可以依靠这根绳子行走

so these are called ārammaṇa or ālambana in pali

这就是所缘的两个巴利词

and these are the objects that mind can take actually

这些就是心能够真正缘取的目标

and then you see the word ārammaṇika

你们可以看到能缘这个词

now ārammaṇika means one that has ārammaṇa

能缘意思就是：具有所缘的

one that takes ārammaṇa

以所缘为目标的

so ārammaṇika means actually consciousness and mental factors

所以能缘实际上指心和心所

because they take objects

因为它们缘取所缘

now here I use the word subject

这里用主观这个词

so

所以ārammaṇika is subject and ārammaṇa is object

能缘是主观，所缘相当于目标

subject means something that does something, here that takes object

能缘意即缘取所缘

now cakkhuviññāṇa two two types of seeing consciousness of eye consciousness

两种眼识

what is the object of these two seeing consciousnesses

这两种眼识的所缘是什么

present visible object

现在的色所缘

so

所以

the object of eye consciousness is the present visible object or sight

眼识的所缘是现在的色所缘

and object of ear consciousness is present audible object or present sound

耳识的所缘是现在的声所缘

and the object of nose consciousness two nose consciousnesses

两个鼻识的所缘

nose consciousness is present odorous object or present smell

鼻识的所缘是现在的香所缘

and the object of tongue consciousness is present sapid object or taste

舌识的所缘是现在的味所缘

an object of body consciousness is present tangible object or touch

身识的所缘是现在的触所缘

so the object of these five sense consciousnesses is present

所以这五个根识的所缘是现在的

present visible object, present audible object and so on

现在的色所缘、现在的声所缘等等

so I see something that means i see the visible data in something

我看见某东西意思是我看到这个东西的可见数据

and that is called the present visible object

这个就被称为现在的色所缘

so we see the present visible object with eye consciousness

所以说我用眼识看到现在的色所缘

the same with ear consciousness and so on

对于耳识之类也是如此

next that is the word manodhātu

下一个，这个词是：意界

you must be familiar with this word

你们一定很熟悉这个词

manodhātu is a name

意界这个词

of three types of consciousness

指三种心

and these three are five-sense-door-adverting and two receiving consciousnesses

这三种是：五门转向心、两个领受心

so these three are called manodhātu

这三者被称为意界

we may translate it as mind element

我们可以翻译为：意界

so these three types of consciousness called manodhātu

这三种心被称为意界

take present five objects

缘取现在的五个所缘

that mean present visible object, present audible object and so on

即现在的色所缘、现在的声所缘等等

now they will become clearer when you study the thought process

当你们学习心路过程后就更清楚了

now the eye consciousness takes present visible object as object

眼识缘取现在的色所缘为目标

but in the process of seeing

在看的过程中

there are the three types of consciousness called manodhātu

有三种心被称为意界

when you hear something there is hearing consciousness

当你听到声音时生起耳识

and what you hear is the present audible object

你听到的是现在的声所缘

in that thought process we find the three manodhātu consciousnesses

在这个心路中，我们可以找到三个意界心

so three manodhātu consciousnesses arise in all five-sense doors

所以三个意界心生起于所有的五根门

that is why here they are said to take present five objects

所以这里说它们缘取现在的五所缘

but not that their take five objects at one time

并不是一次性缘取五个所缘

each object as one time

每次只缘取一个

but in all they take five objects

总数是五个所缘

and then santirana three

然后是三个推度心

hasituppāda one

一个生笑心

kamavacara vipaka eight

八个欲界果报心

santirana means investigating

推度心

Hasituppāda, smile producing

生笑心

and kamavacara vipaka sense-door resultant

欲界果报心

altogether 3 plus 1 plus 8, 12

一起3加1加8,12 take kamavacara citta 54

缘取54欲界心

cetasika 52 and rupa 28 52心所，28色法

as objects

作为所缘

so here

所以这里

on the subject side

从能缘上讲

there are types of consciousness

它们是心

and the object side also

所缘角度，也是如此

there are types of consciousness and also the material properties

有心，也有色法

so from these we know that

从这里我们知道

the citta can take citta as object

心可以缘取心

citta can take cetasikas as object

心可以缘取心所

citta can take rupas matter as object

心可以缘取色法

and next group is 12 akusala

下一组12不善心

and kamavacara sobhana ñāṇavippayutta kusala sense-sphere beautiful wholesome consciousness not accompanied by knowledge

欲界智不相应善心

so there are four of them

有四个

and also sense-sphere beautiful functional consciousness not accompanied by knowledge

欲界智不相应唯作心

there are again four

也是四个

so 4 plus 4 plus 12

四加四加十二

altogether 20 types of consciousness

一共是二十种心

now these 20 types of consciousness take lokiya cittas mundane cittas 81

这二十种心缘取81个世间心

and cetasikas 52 52心所

rupa 28, 28 material properties 28色法

and paññatti or concept as object

概念

so on the subject side there are akusala cittas

所以从能缘角度，有不善心

and then

然后

8 cittas from kamavacara sobhana or sense-sphere beautiful consciousness

欲界美心中有8个

so they take lokiya cittas 81 as consciousness and so on

所以它们缘取81世间心等等

so now you see here the akusala 12

你们现在看到12不善心

can take lokiya cittas as object and so on

可以缘取世间心之类的

but they can not take supramundane consciousness as object

但是它们不能缘取出世间心

it is not their domain of object

这不是它们的所缘范围

and it is explained that just as a fly will not sit on a hot iron rod

根据解释，就像苍蝇不能停留于火红的铁棒

so this akusala cannot take supramundane cittas as objects

不善心不能缘取出世间心

now the next group five types of consciousness

下一组心五个

kamavacara sobhana ñāṇasampayutta kusala the sense-sphere beautiful wholesome accompanied by knowledge, there are four 4个欲界智相应善心

and then kusala abhiññā然后是善神通心

now

现在

the fifth rupavacara consciousness when specially developed

已经娴熟于色界五禅之后

becomes what is called abhiññā就会获得神通

abhiññā is translated as direct knowledge

神通翻译成：直接的智慧

with the help of abhiññā借助神通

one can fly through the air one can show miracles

可以飞行，表演神变

one can read minds of others

可以有他心通

remember past lives and so on

宿命通等等

so that knowledge is called in pali abhiññā这种智巴利语称之为abhiññā

we may call them supernormal knowledge

我们可以称之为神通

or direct knowledge

或者直接的智慧

and that direct knowledge function is performed by the fifth rupavacara jhana

这种直接的智慧的作用是由色界第五禅心执行

so here kusala abhiññā means fifth rupavacara kusala fifth form-sphere wholesome consciousness

这里的善神通心指色界第五善心

so these five take 87 cittas

所以这五种心缘取87心

89 minus arahatta-magga and phala

也就是89减去阿罗汉道心、果心

and 52 cetasikas 28 rupas, nibbana and paññatti 52心所、28色法、涅槃、概念

so these can take more objects than the last 20

这些可以缘取的心比20个心那一组更多

now the next group 6

下一组六个心

kamavacara sobhana ñāṇasampayutta kiriya four so sense-sphere beautiful functional cittas accompanied by knowledge four

四个智相应的欲界唯作心

kiriya abhiññā one rupavacara fifth jhana functional consciousness

一个唯作第五禅神通心

and votthapana that is manodvaravajjana

确定心，即意门转向心

these six can takes all objects

这六个心可以缘取所有所缘

89 cittas 52 cetasikas 28 rupas or 28 material properties 89心、52心所、28色法

nibbana and paññatti

涅槃、概念

so these six take all objects there are

这六个心缘取所有所缘

and so they have the widest range of taken objects

它们有最多的所缘

the second and fourth arupavacara cittas

第二、第四无色界心

now the second is

第二是

one having consciousness as object

以心为所缘

and the fourth again one having third arupavacara consciousness as object

第四个也是以第三无色界心为所缘

so these second and fourth arupavacara cittas altogether six

所以第二与第四无色界心一共6个

take mahaggata or first and third arupavacara cittas respectively

以广大心，即分别缘取第一第三无色界心

now if you remember the chapter on cittas

如果你们记得心这一节的内容

you will see that the second arupavacara citta takes the first arupavacara citta as object

就知道第二无色界心以第一无色界心为所缘

and fourth arupavacara citta takes the third arupavacara citta as object

第四无色界心缘取第三无色界心

since the first and third arupavavara cittas belong to the 28 mahaggata cittas that

因为第一第三无色界心属于28广大心

that means 15 rupavacaras and 12 arupavacara cittas

即15色界心、12无色界心

they are called mahaggata cittas

它们被称为广大心

and then rupavacara cittas 15

色界心15个

that means first jhana, second jhana, third jhana, fourth jhana, fifth jhana

即：五禅、二三四五禅

and first and third arupavacara cittas

第一第三无色界禅心

that have infinite space as object and that has concept of nothingness as object

以空无边、无所有的概念为所缘

altogether 21 types of consciousness

一起是21种心

they take paññatti as object

以概念为所缘

now detail on different sheet

另外一张表上有详解

so these 21 take paññatti or concept as object

所以这21种心以概念为所缘

and then the last lokuttara 8, 8 supramundane consciousness take nibbana as object

最后出世间8种心，以涅槃为所缘

now paññatti in detail

详细的概念

go to paññatti objects and there are subjects in detail

翻到概念所缘，对业处有详细介绍

just for your reference because

供大家参考，因为

until you reach the ninth chapter you may not understand easily this chart

只有你们学到第九章才容易理解这张表

now there are 40 types of samatha meditation subjects

有40种修止禅的业处

and there are jhana consciousness that arise taking these subjects as objects

禅那心以之为所缘生起

so there are kasinas ten

其中有十遍

that means disk meditation, looking at the disk, memorizing it

就是用圆盘修禅，就是凝视圆盘，忆念它

so that one can see the disk with one’s mind eye and so on

最后通过意识之眼看到它等等

so there are ten kinds of disk meditation

其中包括十种圆盘修法

and ten kinds of asubha, unloveliness of the body meditation

十种对身体的不净修法

now these ten kinds of asubha meditations are practice when one goes to a cemetery and look at the corpse

这十种不净修法，就是去墓地观察尸体

in its different stages of decay

看它腐败的不同阶段

but nowadays, it is very difficult to see a corpse

但是现代社会，很难见到尸体

and even when you go to funerals

即便你参加葬礼

the dead body is so made up

尸体都是经过美容的

that you do not get the sense of unloviness

你不能获得不净的感觉

you think he or she is sleeping

你觉得他/她就像是在睡觉

it is very difficult to practice this type of meditation

这种修法就很难实现

even you go to a cemetery you don’t see the dead bodies

即便你去墓地，也看不到尸体

but during the time of the buddha

但是在佛陀时代

dead bodies are just left at the cemeteries to be eaten by dogs and birds so you can see different stages of decay

尸体被放在墓地，让狗和鸟吃掉你就可以看到它腐败的过程

and practice this meditation on them

借此修习不净观

now the next is koṭṭhāsa

下一个是身分

koṭṭhāsa parts of the body

身体的部分

there are 32 parts of body to contemplate on

三十二身分观

as head hairs, body hairs, nails, teeth, skin and so on

头发、身毛、指甲、牙齿、皮肤等等

and try to see them as loathsome

观察它们的不净

and then ānāpāna you all know ānāpāna

然后是出入息念，大家都知道

the breathing in and breathing out as an object of meditation

将出入息作为禅修的所缘

and then unlimited beings

然后是无量众生

this is the object of metta

这是慈的所缘

so when you practice metta, you send metta thought to unlimited beings

当你修慈的时候，你将慈心散布到无量众生

that is why metta, karuna, mudita and upekkha are called limitless one

所以慈悲喜舍被称为四无量

limitless one means their objects are unlimited

无量指它们的所缘是无量的

so unlimited beings, object of metta, unlimited beings, object of karuna compassion

慈的所缘是无量众生悲的所缘是无量众生

unlimited beings, object of mudita

喜的所缘是无量众生

and unlimited beings, object of upekkha

舍的所缘是无量众生

unlimited beings means concept, concept of unlimited beings

无量众生指无量众生的概念

and then concept of infinite space

然后是空无边的概念

now you know that the space that remains when the counterpart sign disappears

你们知道当似相消失后留下的空间

and then concept of nothingness of the first arupavacara jhana citta

然后是无色界初禅心无所有的概念

so that is also one

这也是一个

so altogether there are how many?

所以一共有多少？

20, 21, 22, 23, 24, 25, 26, 27, 28 so 28 kinds of concepts 28个概念

and these concepts are taken by different jhanas

这些都被不同的禅那心缘取

so rupavacara first jhana

色界初禅

their objects of rupavacara first jhana is 25 kinds of concepts

色界初禅缘取25种概念

and they are ten kasinas, ten unloviliness, one koṭṭhāsa, one ānāpāna one unlimited beings and so on

即：十遍、十不净、一身分、一出入息、一无量众生等等

so these 25 types of concept are the object of first jhana

所以初禅的所缘是25种概念

of the second jhana

二禅

only 14

只有14种

no asubhas or unloveliness and no koṭṭhāsa

没有不净、没有身分

and the objects of third jhana 14 objects of fourth jhana 14

三禅的所缘14，四禅的所缘14 but objects of fifth jhana only 12

但是五禅只有12种所缘

because

因为

fifth jhana takes the unlimited being of objects as objects

五禅的所缘是无量众生

to develop upekkha

发展舍

and when fifth jhana arises

当五禅生起时

upekkha is with it

就是舍俱

and but the other metta, karuna and mudita

但是慈、悲、喜

when they reach jhana, they are always with somanassa or joy

当它们获得禅那，总是悦俱

so fifth jhana takes only ten kasinas, ānāpāna or breathing and unlimited beings as objects only twelve

所以第五禅只是缘取十遍、出入息、无量众生，

12个所缘

and the arupavacara first citta takes concept of infinite space as object

无色界初禅心以空无边的概念为所缘

and arupavacara third citta takes concept of nothingness of first arupavacara citta as object

无色界的三禅以无色界初禅的无所有概念为所缘

this is a chart that shows which concept can be the object of which jhana

这张表显示哪种概念可以被哪种心缘取

this section is a little more involved

这节有点复杂

and also some terms used maybe new to you like manodhātu

有些词，例如意界可能对你们是新词

now

现在

let us say look at the basic chart

我们来看原始表格

and say the first akusala citta

第一个不善心

can you find out what objects are taken by first akusala citta

你们可以找出第一个不善心的所缘吗？

first akusala citta takes 81 mundane consciousness 52 cetasikas 28 material properties and concept as object

第一个不善心的所缘是：

81个世间心、52个心所

28个色法、概念

that you find out from this handout

你们从这个资料上可以找到

with the title ārammaṇasangaha

标题是：所缘概要

then let us go to ahetuka

再看无因心

seeing consciousness what is the object of seeing consciousness or what is the object of eye consciousness

眼识的所缘是什么？

present visible object

现在的色所缘

and what is the object of body consciousness

身识的所缘呢？

present tangible object, yes

现在的触所缘，对

then what is the object two receiving consciousness

两个领受心的所缘呢？

two receiving consciousnesses are included in manodhātu

两个领受心被包括在意界里

manodhātu three, mind element three

意界包括三个心

so they take present five objects

它们缘取现在的五所缘

and then santirana

然后是推度心

investigating three

三个推度心

they take kamavacara, 54 kamavacara cittas, 52 cetasikas and 28 rupa as object

它们缘取54欲界心

52心所、28色法

and then pañcadvārāvajjana or five-sense-door adverting

然后是五门转向心

it is included in manodhātu

这也是被包括在意界里

so it takes present five objects

也是缘取现在的五个所缘

and then manodvāravajjana mind-door adverting

然后意门转向心

where do we find manodvāravajjana? among the six

意门转向心在哪里？在那六个里面

it is called votthapana here

它在这里被称为确定心

so manodvāravajjana can take all objects

所以意门转向心可以缘取所有所缘

89 cittas, 52 cetasikas 28 rupas, nibbana and paññatti 89心，52心所、

28色法、涅槃、概念

and then smile-producing

然后是生笑心

now smile-producing can take kamavacara, 54 kamavacara cittas, 52 cetasikas and 28 material properties and so on

生笑心可以缘取：54欲界心、

52心所、28色法等

so you find out from this handout

你从这些下发资料找

what objects are taken by a given citta or given types of consciousness

何种心缘取何种所缘

so this is the analysis according to objects

这就是根据所缘来分析

or in this section we find out what objects are

通过这节我们学习了所缘

and also we find out what consciousness takes what object

也学习了何种心缘取何种所缘

so they have their own objects and we should know what objects they take

所以它们有各自的所缘，我们应该了解这些所缘

and taking objects means our mind as it were goes to the object

缘取所缘，意思是我们的心投向所缘

and tastes on it or it is put on the object

品尝所缘的味道

so that is how mind takes the object

心就是这样缘取所缘的

and for the mind to take an object there must be an object

必须有所缘，心才能缘取

and that object must be presented to the mind through six-sense doors

这个所缘必须通过六根门呈现于心中

and different kinds of object are presented through different doors

不同的所缘通过不同的门呈现

and so have their own respective doors, present visible objects through eye door

所以它们有各自的门，现在的色所缘通过眼门

present audible object through ear door and so on

现在的耳所缘通过耳门等等

and now we know that on the subject side there are consciousness and mental factors only

我们现在知道了能缘只有心、心所

so we do not find any material property on the subject side or on the ārammaṇika side

能缘不能是色法

but on the object side we find cittas, cetasikas, material properties, concepts and nibbana

但是所缘有：心、心所色法、概念、涅槃

so all these things are objects

所以这些都可以是所缘

and these objects are taken by consciousness and mental factors only

这些所缘只能被心和心所缘取

so rupa or matter does not take objects

色法不能缘取所缘

concepts do not take object, nibbana does not take object

概念、涅槃也不能缘取所缘

because nibbana is an object, concepts are objects

因为涅槃、概念是所缘

and 28 material properties are objects 28色法是所缘

but they do not take any other object

它们不能缘取任何所缘

but the consciousness and cetasikas are different

但是心、心所则不同

concsciousness and cetasikas can be both subject and object but not at the same time

心、心所可以作为能缘、所缘但不能同时作为能缘、所缘

now when you practice meditation and you make notes of your mind going out

当你禅修时给心作标记

that means one mind is taking another mind as object

就是说一个心缘取另一个心

you are noting mind

你给心作标记

or noting consciousness is taking the wandering consciousness as object

就是作记号的心缘取妄念

and then you are making note as wandering, wandering, or going out, going out

你这样作标记：妄念、妄念、走开、走开

so

所以

mind or consciousness can take consciousness as object

心可以缘取心

consciousness can take mental factors as objects

心可以缘取心所

and it can take material properties, concept or nibbana as object

心也可以缘取色法、概念、涅槃

so this way we understand the relationship between mind and matter, mind and mind

这样我们理解了名色的关系也理解了名法与名法的关系

they are all related as subject and object

它们的关系就是能缘、所缘

and how they are related can be understood through the study of the Paṭṭhāna, the seventh book of abhidhamma

它们是怎样联系起来的可以通过阿毗达摩第七论书也就是《发趣论》来了解

now we have not yet gone into any book of abhidhamma yet

我们还没有进入阿毗达摩的任何一部论书

[laughs] [笑] we are trying to the door of abhidhamma

我们正试图进入阿毗达摩之门

even it takes a long time

即便要花费很多时间

so one day we will be able to get into the real abhidhamma and see what treasures there are in that storehouse

终有一天，我们终将进入真正的阿毗达摩，看看宝库里到底有什么宝藏

ok, thank you

好，谢谢大家

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yesterday we learned about the different kinds of objects

昨天我们学习了不同的所缘

and the types of consciousness that take the different kinds of objects

不同的心缘取不同的所缘

so we learn that there are six kinds of objects

我们学习了六种所缘

and also there are objects called kamavacara objects, mahaggata objects and so on

还学了欲界所缘、广大所缘等等

now today we will relate the doors the classification of doors with the objects today

今天我们将门与所缘相联系

so if you look at the chart for dvarasangaha

如果你们看门之概要的表格

the forty six types of consciousness arise through eye door

由眼门生起的心有46种

these forty six types of consciousness take the present visible objects as objects

这46种心缘取现在的色所缘为所缘

and forty six types of consciousness that arise through ear door

有46种心生起于耳门

so they take present sound as object

缘取现在的声所缘

and forty six types of consciousness that arise through nose door 46种心生起于耳门

take present smell as object

缘取现在的香所缘

and again forty six types of consciousness that arise through tongue door 46种心生起于舌门

take present taste as object

缘取现在的味所缘

and forty six types of consciousness that arise through body door 46种心生起于身门

take present touch as object

缘取现在的触所缘

now touch means the combination of earth element, fire element and air element

触就是地界、火界和风界的结合

so three primary elements together is called touch or tangible object

三大界一起称之为触或触所缘

now we come to the mind door

现在看意门

types of consciousness that arise through mind door

生起于意门的心

so there are altogether sixty seven according to the chart

根据这个表格一共是67种

the objects of these mind door consciousnesses or types of consciousness that arise through mind door

生起于意门的心，它们的所缘

are not just visible objects or sound

不仅仅是色所缘、声所缘等等

but all six kinds of objects

而是所有六种所缘

yesterday we learn that there are six kinds of objects

昨天我们学习了六种所缘

visible object, sound, smell, taste, touch and dhamma objects

色所缘、声、香、味、触、法所缘

and then we learn that dhamma objects are of six kinds

然后我们学习了法所缘有六种

so go back to the handout the five sensitivities, subtle matter

我们回到资料：五种净色、微细色

cittas, cetasikas, nibbana and pannati are called dhamma objects

心、心所、涅槃、概念这些被称为法所缘

now the objects of the types of consciousness that arise through mind door

通过意门生起的心的种类

the types of consciousness are sixty seven

是67种心

so the objects of these are all six kinds of objects

它们的所缘就是所有六种所缘

and there are sometimes present, sometimes past and sometimes future

有时候是现在的所缘有时是过去的，有时是未来的

and also sometimes independent of time

有时候是不依赖于时间的

when they take concepts as objects

当它们将概念作为所缘时

and when they take nibbana as object

当它们将涅槃作为所缘时

the concept and nibbana are said to be timeless or independent of time because we cannot say nibbana is past or present or future

概念和涅槃是没有时间性的我们不能说涅槃属于过去或属于现在、或属于未来

and the same with the concept we cannot the concepts are present, past or future

概念也是如此，我们不能说概念是现在的、过去或未来的

nibbana is not present, or past or future because nibbana has no arising and so it has no disappearing

涅槃不是现在、过去或未来的因为涅槃不生也不灭

and concept is said to be independent of time because it has no real intrinsic nature

概念独立于时间，因为它没有真实的内在属性

so actually the object of the sixty seven types of consciousness that arise through the mind door

所以实际上，通过意门生起的

67种心，它们的所缘

is all six kinds of objects and also belonging to all three times present, past and future and also those that are out of time that are independent of time

是所有六种所缘，可以具有时间性属于现在、过去、未来也可以是超越世间性的

now we come to the last one dvaravimutta

我们现在看最后一种也就是离门心

so there are nineteen types of consciousness that are door free

有19种心是离门心

that means they do not arise through the doors

意思就是它们不通过门生起

there are six doors but they do not arise any of the doors

它们不生起于六门之中任何门

actually there are themselves doors

实际上，它们自己就是门

so there are nineteen of them and these nineteen are those that have the function of re-linking, life continuum and death

这19个就是具有结生、有分、死亡作用的

so we relate different sections together

这样我们将不同章节关联起来

so these nineteen types of consciousness function as re-linking, life continuum and death

所以这19种心作用是：结生、有分、死亡

and the objects of these nineteen types of consciousness are said to be kamma or kammanimitta

这19种心的所缘是：业或业相

or gatinimitta

或趣相

you will the explanation of this in the manual

你会在概要精解里看到解释

so their object is kamma or kammanimitta or gatinimitta

所以它们的所缘是：业或业相或趣相

you will find the explanation on page 138 of the manual

你们可以在概要精解第138页看到解释

the object of the door free consciousness in any given existence is generally identical with the object of the last cognitive process in the immediately preceding existence

一世当中的离门心所缘必定与前一世最后一个心路过程的所缘相同

when a person is on the verge of death, in the last phase of active consciousness

当人临命终时，在他最后一个心路过程中

some object will present itself to the cognitive process

某个目标即会呈现于心路过程

determining by previous kamma and present circumstances

由过去业与当时的情况决定

these objects can be one of three kinds

这种所缘可以是以上三种之一

in order to understand this fully, you need to understand the thought process of death and rebirth

为了完全理解，你们要理解死亡和结生的心路过程

so

所以

that process will taught at the end of the fifth chapter

这个过程将在第五章末尾讲解

now when a person is about to die, it is said that to his mind

一个人临终时，在他的心中

kamma or kammanimitta or gatinimitta is presented

出现业或业相或趣相

that means when a person is approaching death

意即一个人即将死亡时

the kamma he did in the past may come back to his mind

过去所作的业可能重现于他的心中

and he will experience that kamma as though he will do it again

他会经历那个业，就好像是重做一遍

and that kamma is the past kamma he did in the past

那个业就是他过去作的业

now in this manual it is said it can be a kamma a good or evil deed performed earlier during the same life time

在这本概要精解里讲了这个业可以是这一世早些时候作的善业或恶业

actually not the same life time

实际上也可以不是这一世

during the past time that means it can be of past life as well as some kamma he did in this life

这一世的业，或者是过去世的业

so

所以

even the kamma he did in his past lives can become evident to him

即便是过去世他作的业也可以显现

when he is approaching death

当他临命终的时候

so that is called kamma which is the object of these nineteen types of consciousness that are door free and that have the function of re-linking, life continuum and death

这就是这19种离门心的所缘之业这些心起的作用是：结生、有分、死亡

now when that, now in this case, kamma, when that kamma is presented to the mind of a dying person

当那种，在这个例子中，是那种业，呈现于临终者的心中

his death proximate moments take that kamma as object

他临死时以此业为所缘

and then he dies and is reborn in another life

死后投生到另外一生

so reborn in another life means a re-linking consciousness arises in the new life

投生到另外一生意思是结生心在新的生命中生起

and that re-linking consciousness takes the object of the last moments in the previous life

结生心缘取前生的最后一刻目标

so that is why it is said here identical with the objects of the last cognitive process in the immediately preceding existence

所以这里说：与前一世最后一个心路过程的目标相同

again when a person is about to die

又，当一个人临命终时

the kamma will become evident to his mind

业就在他心里明显起来

and this kamma will be the object of his death proximate thought moments

这个业是他临死时心识刹那的所缘

and he dies from that existence and is reborn in another existence

一期生命结束投生到另一世

so when he is reborn one of these nineteen types of consciousness arises in that new life

当他投生时，这19种心之一就会在新生命生起

and that consciousness is called re-linking consciousness

这个心就被称为结生心

that re-linking consciousness takes the object of the death proximate thought moments in the previous life immediately preceding existence

这个结生心的所缘就是前一世临死时心识刹那的目标

so that is called kamma, it may be a good kamma or it may be a bad kamma

这种业可能是善业，也可能是恶业

it may be kusala kamma, or akusala kamma or wholesome kamma or unwholesome kamma

它可能是善业或不善业

this is one kind of object that is taken by these types of consciousness that are called door free

这就是离门心所缘取的目标之一

immediately after the disappearance of re-linking consciousness

结生心消失之后，立即

the same type of consciousness is produced and that type of consciousness is called bhavanga or constituent of life or cause of life

产生相同类型的心，这种心被称为有分心

and that bhavanga arises many times

有分心生起很多次

and that bhavanga also takes the object of the re-linking consciousness

有分心的所缘与结生心一样

so if the re-linking consciousness takes the past kamma as object

如果结生心以过去的业为所缘

then the life continuum consciousness also takes that kamma as object

有分心也以那个业为所缘

and it will go on through life

终其一生都是如此

and then they will come to the end of one life

它会持续直到生命终结

so at the end of the life there arises the same type of consciousness

在生命终结时，同类的心会生起

but this time it has a function of passing away or dying

但是此时，它执行死亡的作用

and that consciousness takes the same object that is taken by re-linking consciousness and life continuum consciousnesses through the life

那个心缘取的目标与结生、有分相同

and the kamma that becomes evident at that moment

那个时刻显现的业

is the one that will produce rebirth

就会产生结生

so there is rebirth and that rebirth takes the object of the death proximate thought moments and immediately preceding existence

投生时缘取上一世临死的所缘

now there is another kind of object called kammanimitta or sign of kamma

还有一种所缘称之为业相

that means if kamma does not become evident to that person, the dying person

意思就是如果业没有在临终时显现

then a sign of kamma may come to his mind

那么业相就可能出现在他心中

and a sign of kamma means an object or image associated with a good or evil deed

业相指与善业或恶业相关的目标或影像

that is about to determine rebirth

它将决定下一世的投生

or an instrument used to perform it

或是造该业的工具

so the sign of kamma is associated with kamma

所以业相与业相关

when a person performs that kamma he may use something

当一个人造作此业的时候他可能会使用工具

for example if the kamma is of dana

例如，当这个业是布施时

then he may see a monk or he may see the robe

他可能会看到僧人或者僧袍

and these are called kammanimitta or sign of kamma

这些就被称为业相

for example a devout person may see the image of a monk or temple

例如虔诚的信徒可能会看到僧人或寺院的影像

a physician may see the image of patients, a butcher may hear the groans of slaughtered cattle

医生可能会看到病人的影像，屠夫可能会听到被杀牲口的哀鸣

or see an image of a butcher knife

或者看到屠刀的影像

so the things that are intrumental in performing that kamma

用来造作此业的工具

will appear to his mind or to the mind of a dying being

就会在临死者的心中显现

so those objects which are presented to him are called sign of kamma

这些呈现于他心中的目标被称为业相

so sign of kamma means things that are associated with the performance of that kamma

业相意思就是与那个业的造作相关联的事物

since that kamma can be good or evil

因为业可以是善或恶的

the signs of tha kamma are also good or evil

业相也是善或恶的

so the image or a monk or a temple or a buddha image are good signs of kamma

僧、寺、佛的影像是善的业相

and the groans of the slaughtered cattle or butcher knife are the evil signs of kamma

被屠杀的动物的哀鸣、屠刀是不善的业相

so

所以

if kamma does not appear to his mind, then the sign of kamma will appear ot his mind

如果业没有显现于他的心中，那么业相就会显现于他的心中

now the third kind of object

第三个所缘

that presented itslef to the mind of a dying being is called sign of destiny or sign of destination

显现于临终者的心里，被称为趣相

that means, destination means the next existence

“趣”意即下一世

so the sign of next existence

即下一世的景象

that is a symbol of the realm into which the dying person is about to be reborn

是临终之人下一世投生处所的象征

so he may see the kamma or he may see the sign of kamma or he may see the sign of destination

他可能会看到业或业相或趣相

so that also the destination may be good destination or bad destination

趣相也可能是善的或不善的

the four woeful states are bad destination and the realms of human beings and celestial beings are good sign of destination

四恶道是不善的趣相，人界、天界是善的趣相

so for example a person heading for a heavenly rebirth may see celestial mansions

例如，投生到天界的人可能会看到天宫

he may see in his mind the celestial mansions or celestial nymphs

他可能在心中看到天宫或天女

and a person heading for an animal rebirth may see forests or fields

而投生为畜生的人可能看到森林或田野

a person heading for a rebirth in hell may see hell-fires or wardens of hell or dogs running after him.

投生到地狱的人可能看到地狱的火、狱卒，或者一群狗追逐他

and so on

诸如此类

so these appear to the mind of a dying person or dying being

这些出现在临终之人的心中

so it is told in abhidhamma that

根据阿毗达摩的教导

one of these objects are presented to mind of a dying being

这些所缘之一会出现在临终者的心中

then when he approaches death

当一个人快要死掉的时候

this object becomes the object of his thought moments

这个所缘就成为他心识刹那的目标

and then there are last thought moments they are called again javanas

最后一个心识刹那被称为速行

and it is said that javanas run for only five times

据说这时的速行只生起五次

not seven times as usual

不像平时那样生起七次

because at that time his body is very weak

因为此时他的身体非常虚弱

so after five moments of javana they are called death proximate javana

五个临终速行这些速行被称为临终速行

after five moments of death proximate javana death may take place

这五个速行发生之后，人就死了

or there may be two registering moments and then death may take place

或许有两个彼所缘，才会死

or there may be the life continuum moments one or two moment and then death takes place

也可能是经过一两个有分心路过程，然后死亡

and immediately after death there is rebirth

死亡之后，立即就结生

so it is taught in abhidhamma that there is no interim realm or interim existence between death in one life and rebirth in another

根据阿毗达摩的教导在死亡和结生之间没有中间阶段

a being is immediately reborn after death

死亡之后立即结生

a being may be reborn thousands of miles away

一个众生可能会投生到千万里之外

but immediately after death rebirth will arise

死亡之后，立即会投生

so according to the teachings of abhidhamma there is no interim period between death in one life and rebirth in another life

所以根据阿毗达摩的教导，在死亡和投生之间没有中间阶段

but most of us think or believe that there is a period of seven days of forty nine days before a dead person get into another life

但是我们大多数人认为或相信一个人死后，在投生之前有7天或49天的阶段

sometimes a dead person may be reborn as a ghost

有时候人死了会投生为鬼

and then again he maybe reborn as a human being

然后再投生为人

now that the existence as a ghost is one life for him it is not an interim period, it is one life

投生为鬼也算一期生命并不是过渡阶段

so according to abhidhamma

所以根据阿毗达摩

that is no interim period between death in one life and rebirth in another

在死亡和结生之间没有中间阶段

so rebirth immediately follows death even though a person may be reborn thousands of miles away

所以死后立即结生，即便投生到千万里之外

even a person may be reborn as a celestial being in the realms of devas

即便投生到欲界天

so with regard to this sign of destiny or even sign of kamma

所以就趣相、甚至是业相而言

we can do something to help people who are nearing or approaching death

我们可帮助临终的人

we can create some conditions for that person to remember the buddha or to remember the dhamma to remember the good kamma he did in the past

我们可以创造一些条件，让那个人忆念佛、法、忆念他过去所作的善业

we may remind him of his good deeds he did in the past

我们可以提醒他过去所作的善业

or we may do some meritorious deeds at that time

我们也可以在那时做一些善事

and let him know about it and rejoice at it

让他知道，并且随喜

so in this way we can help the dying people

这样，我们可以帮助临终之人

now there is a story in our commentaries that

在注释书里有一个故事

there was a hunter and he has been a hunter for all his life

有一个猎人，终生捕猎

he had a son who was an arahant

他有一个儿子，是阿罗汉

so when he was old

当他年迈时

the son arahant got him to ordained and so he became a monk

他的阿罗汉儿子让他出家为僧

but when he was about to die

但在他临终的时候

the sign of destinies appear to his mind and he was saying: oh, son son, please help me

趣相显现于他的心中，他说：儿子啊，来帮帮我

the dogs are running after me and so on

一群狗在追逐我，诸如此类

so when the son who was an arahant heard these groans

他的阿罗汉儿子，听到他的哀求

he knew that these are the signs of hell and so his father is about to be reborn in the hell

他知道这些是地狱之相，他父亲要投生到地狱去

so he had his pupils the novices collect flowers

所以他让他的弟子那些沙弥拿一些花朵过来

and then he brought the old monk the dying monk to a shrine to a cetiya

他让他要去世的父亲来到佛像前

and then spread the flowers on the terrace of the stupa

让后将花朵供于佛塔之前

then telling his father that

他告诉他的父亲

this is his dana to the buddha

这是他对佛陀的布施

and so he should rejoice at that dana

他应该随喜这次布施

so the mind of the dying father the monk was changed

他临终的父亲的心发生了改变

now he had the shrine in his mind and he was offering flowers to the shrine

他的心里是佛像，他在给佛像供花

so this is an wholesome act and so immediately the sign of destiny changed

这是件善事，所以立刻趣相就改变了

now he was seeing celestial nymphs

他现在看到了天女

so now he was saying: son, your mother-in-laws are coming

他说：儿子啊，你的丈母娘来了

so when the arahant heard this he knew that his father was about to be reborn as a celestial being

当阿罗汉听到这个之后他知道他父亲要投生到天界

and he died and he was reborn there

然后他父亲去世了，投生到天界

that is how people can help those who are approaching death

这就是人们帮助临终之人的方法

so it is very important that we do not do anything to disturb their mind at that very critical moment

所以在那个关键时刻，不要做任何事干扰他们的心，这很重要

so we must try as much as we can to create favorable conditions for his mind to get pacified and

我们必须尽力创造条件让临终者的心安详

to remember the buddha to remember his good kamma he did in the past

忆念佛陀、忆念他过去所作的善业

so this is how we can help dying people according to the teachings of abhidhamma

这就是根据阿毗达摩，我们如何帮助临终的人

so one of these three kinds of objects always appear to the mind of a dying being

所以这三个所缘之一总会生起于临终者的心里

they are one kamma and two sign of kamma and three sign of destination

即：业、业相、趣相

so one of these three always appear to the mind of a dying being

这三者之一总会出现于临终者之心

by the force of that kamma he did in the past by the force of that kamma which is about to give results

来自于过去业的力量，或者能带来结果的业的力量

so in one life the object of re-linking consciousness life continuum consciousness and death consciousness is identical

所以在一期生命里，结生心、有分心、死亡心的所缘是相同的

if rebirth consciousness takes kamma as object

如果结生心以业为所缘

then for the whole of the life the

那么在整个一生中

life continuum consciousnesses also take kamma as object

有分心也以业为所缘

and then at the end death consciousness also takes that kamma as object

最后，死心也以业为所缘

so in one life these three types of consciousness take the same identical object

所以，在一期生命中，这三种心的所缘是一样的

the object of sign of kamma, then the sign of kamma of re-linking then that sign of kamma will be the object of the life continuum thought moments and death moment

如果结生的所缘是业相，那么有分心识刹那和死亡时的所缘也是业相

if the sign of destiny also the life continuum will take the sign of destiny

如果是趣相，那么有分的所缘也是趣相

that particular sign of destiny and the death consciousness also takes that particular sign of destiny

那个特定的趣相，也会是死亡心的所缘

so these are the three types of objects that nineteen thought nineteen types of consciousness that have the function of re-linking life continuum and death take

这三个所缘，是19个执行结生、有分、死亡作用的心所缘取的

now

现在

this is the normal circumstance

这是通常的情况

but there are beings in high… in the brahma worlds

但是有的众生在梵天界

who had only the physical body

只有色身

and they have no mind or mental activity let us call them mindless beings

没有心或者心理活动我们且称之为无心众生

so mindless beings are brahmas

这些无心众生是梵天众生

they are reborn in that realm as the result of the jhanas they obtained before death

他们因为在死前获得禅定状态的结果，所以就投生到梵天界

now there are people who think that because we have the mind

有些人认为因为我们有心

we know things and we suffer

我们就了知事物，就会痛苦

if we do not have mind we do not suffer

如果我们没有心，就不会痛苦

so what if we are just physical body and have no mind at all

如果我们只是色身，没有任何心

so they develop that disgust for mind

所以他们培养对心的厌恶

and they are the opposite of those who practice meditation to reach arupavacara jhanas

还有人修无色界禅，这两者是相反的

and so as the result of their meditation

作为他们禅定的结果

when they die they are reborn as mindless beings

当它们死后，他们投生为无心众生

since there is no mind there can be known re-linking consciousness, life continuum consciousness or death proximate consciousness

因为没有心，所以没有结生心、有分心、死前之心

they will be there for five hundred worlds cycles

他们会在那个境界呆五百大劫

long long time so they will be there like statues

很长很长时间他们像雕像一样

and then after five hundred world cycles they will die from that existence and they will reborn as devas or human beings

五百大劫后，他们死亡然后投生到欲界天或人类

so when they are reborn as devas and human beings then there arise re-linking consciousness

他们投生到欲界天或人类时就生起了结生心

but there was no mental activity in the immediately previous existence

但在前一世他们没有任何心理活动

so in that case the

所以在这种情况

re-linking consciousness when they are reborn as the human being

当他们投生为人类的时候，结生心

cannot take the object that has been taken by the death proximate consciousness in the immediate past life

缘取的所缘，不能是上一世的临死心的所缘

so in their case by the power of kamma they did in the past another kind of object will present itself to their mind

这种情况下，通过过去的业力另一种所缘出现在他们的心中

so not those taken by death proximate javanas in the immediately preceding existence

所以并不是前一世临死速行心的所缘

so but for most beings the re-linking consciousness takes the objects that has been taken by the death proximate javanas or near death thoughts of a person who is dying

对于大多数人结生心的所缘就是前一世临死的速行心所缘

now there is one thing important when we talk about death and rebirth

当我们谈死亡、结生时有一件事很重要

now we say that rebirth immediately follows death

我们说结生紧随死亡

many people think that rebirth is the result of death

许多人认为结生是死亡之果

there is death there is rebirth

有死亡，所以才有结生

so death brings about rebirth or something like that they would say

所以他们可能会说死亡导致结生之类的

but that is not true

但是并非如此

because death consciousness is a resultant consciousness vipaka consciousness

因为死亡心是果报心

so death consciousness cannot produce anything because it is not kamma

所以死亡心不能造成任何结果，它不是业

it is the result of kamma

它是业的结果

since it is the resultant consciousness it cannot produce anything

因为它是果报心，它不能有任何造作

but the re-linking consciousness that arises immediately after it

但是随后生起的结生心

is the result of some kamma he did in the past in that life or in previous life

是这一世或过去世所造业的结果

so this we must understand clearly

我们必须明了这点

sometimes people say death conditions rebirth

有时候，人们说：死缘生

so what do you think of that, death conditions rebirth?

你们怎么认为的，死亡造成了结生？

in one sense, it is true

在某种意义上，这是对的

because there are many kinds of conditions twenty four kinds of conditions taught in the seventh book of abhidhamma

所以在《发趣论》里讲了24缘

now one of these twenty four conditions is called proximate condition

这24缘里有一个叫：无间缘

and that means simply giving place to another consciousness

意思是给另外一个心让出位置

that means death consciousness disappears

即：死亡心消失

so that rebirth consciousness can arise

这样结生心就可以生起

if death consciousness does not disappear

如果死亡心不消失

then rebirth consciousness cannot arise

结生心就不能生起

so in this case death consciousness ceases

这个意义上，死亡心停止

so that the patisandhi or re-linking consciousness can arise

结生心才能生起

so in that sense the rebirth is conditioned by death

这个意义上讲，死亡心造成了结生

but this is just like giving place to another person

但是这像给另外一个人让位

so I vacate this chair so that you can sit in it something like that

我让出这个位置，你就可以坐下有点类似这个

so that is also called causal relationship in abhidhamma in the seventh book of abhidhamma

在阿毗达摩里《发趣论》里这种因果关系

in pali it is called anantara paccaya

被称为无间缘

so death is that proximate cause or proximate condition for rebirth

所以死亡是结生的近因

but we are not to understand by that expression that rebirth is caused by death

但是不能因此而认为结生是死亡造成的

as I explained death consciousness is a resultant consciousness and so it can not give any result.

我讲过死心是果报心，不能造作任何结果

but the rebirth consciousness is also a result

但是结生心也是果报心

this rebirth consciousness is the result of some kamma in the past

结生心是过去业的果报

and not the result of death consciousness

不是死亡心的果报

so death consciousness simply disappears

所以死亡心消失

so that re-linking consciousness can arise

结生心才能生起

so in that sense only we can say that death consciousness conditions rebirth consciousness or rebirth consciousness is conditioned by death

只有在这个意义上我们能说死亡心造成了结生心

so death is one thing and rebirth is another

所以死亡是一回事结生是另外一回事

with regard to the objects also they take different objects

它们的所缘也不同

death in let us say previous life takes the object of the re-linking in that previous life

死亡心，前一世的死亡心所缘是前一世结生心的所缘

but rebirth in the next existence

但是下一世的结生心

takes the objects of

缘取的所缘

the death proximate moment not the death moment itself, but those moments that precede death

不是死亡那一刻的所缘而是死亡之前心路过程的所缘

so although the kind of object can be the same that means kamma or kammanimitta or gatinimitta, kamma or sign of kamma or sign of destiny, they are different

虽然这种所缘种类可以是一样的意思是业、业相、趣相这些种类但它们是不同的所缘

so we must here definitely understand death is not the cause of rebirth

所以我们在这里必须完全理解，死亡并不是结生的原因

it can be a condition for rebirth, only when we understand it to mean that proximity condition or just giving place to another consciousness to arise

只有当我们把死亡看成近因，或者是给结生心让位时才能说死亡心是结生心的条件

ok now the these nineteen types of consciousness arise without the help of doors or they do not arise through doors

这19种心离门而生起

and they have the function of re-linking life continuum and death

它们执行结生、有分、死亡的作用

and they take one of the three kinds of objects and they are kamma, sign of kamma and sign of destination

它们缘取以下三种所缘之一：业、业相、趣相

next we will go to the section on bases

我们看下一节：依处

this chart vatthusangaha

这个表格：依处之概要

now we have studied consciousness and mental factors

我们学习了心、心所

and also we know that consciousnesses and mental factors take objects

我们也知道心和心所缘取所缘

and the objects they take maybe another consciousness and mental factors and also 28 material properties and concept and nibbana

所缘可以是另外一个心、心所、

28色法、概念、涅槃

but in order for a consciousness to arise

心的生起

we need some kind of base

我们需要依处

that means when it arises in beings like human beings beings that have physical body

意即当人或者其他有色身的众生生起心的时候

so in the realms where beings with physical body

对于具有色身的众生

consciousnesses and also mental factors need something to depend on for their arising

心、心所需要依处才能生起

and that something that they depend for their arising is called vatthu

它们所依赖而生的处所即巴利语的vatthu and it is usually translated as base

通常被翻译成：依处

so a base is a physical support for the occurance of consciousness when we say consciousness we also mean mental factors

依处是心产生的物质支持这里的心包括心所

and there are six bases taught in abhidhamma

阿毗达摩里讲到了六种依处

and they are

它们是：

cakkhuvatthu eye base, sotavatthu ear base

眼依处、耳依处

ghanavatthu nose base

鼻依处

jivhavatthu tongue base and kayavatthu body base

舌依处、身依处

and eye base means eye sensitivity, sensitive part in the eye

眼依处即眼净色

and ear base means sensitive material particles in the ear and so on

耳依处即耳净色等等

and body base means sensitive part in the whole of body

身依处即全身的净色

only when there are sensitive particles in the eye can seeing consciousness arise

只有当眼睛里有眼净色眼识才能生起

so in order for seeing consciousness arise this base is required

要生起眼识，这个依处是必须的

now you see these five bases correspond to the five doors

你们看到了：这五个依处对应五门

eye door means eye sensitivity eye base means eye sensitivity

眼门即眼净色，眼依处即眼净色

so they correspond to the five doors

所以它们对应于五门

but there is a difference

但是是有不同的

now there are forty six types of consciousness that arise through eye door

有46种心生起于眼门

but not all these forty six types of consciousness depend on eye base

但是这46种心的依处并非都是眼依处

now when you see something there is a thought process in that thought process we can find 46 types of consciousness

当你看到某物，有一个心路过程这个过程中可以找到46种心

all of these forty six types of consciousness arise through eye door

所有这46种心在眼门生起

but not all of them depend on eye base for their arising

但是它们并非全部依赖于眼依处而生起

only one of them or let’s say two of them the seeing consciousness

只有一个，或者说两个眼识依赖于眼依处

only seeing consciousnesses depend on eye base

只有眼识依赖于眼依处

the other consciousnesses depend on the heart base it will come later

其他心依赖于心所依处稍后我会讲

so this is a difference although they are the same

所以这就是不同，虽然它们相符

although eye base and eye door are the sensitive material property in the eye

虽然眼依处和眼门都是眼净色

they have a different role to play in the origination of consciousness

但是在心的生起中，它们扮演不同的角色

so consciousness arises through doors consciousness arises depending on bases

所以心通过门而生心依赖依处而生

again forty six types of consciousness arise through eye door

有46种心通过眼门生起

but not all of them depend on eye base for their arising

但是并非它们都依赖于眼依处才生起

only the seeing consciousnesses depend on eye base

只有眼识依赖于眼依处

but the other types of consciousness depend on the heart base for their arising

但是其他心依赖于心所依处生起

so there are five vatthus or five bases

这就是五个依处

now the sixth base is called hadayavatthu

下面是第六个：心所依处

hadaya means heart, so heart base

“心”指心脏，即心所依处

now with this heart base there is something to say

关于心所依处，要讲一下

according to the pali commentators the heart serves as a physical support for all cittas other than the two sets of fivefold sense consciousness

根据巴利论师，除了双五识之外心脏是所有其他心的物质支持

which take their respective sensitivities as their bases

双五识以相应的净色作为依处

in the canonical abhidhamma the heart base is not expressly mentioned

在阿毗达摩原典中并没有明确提到心所依处

now

现在

I always said that there are twenty eight types of material properties, right?

我经常说有28种色法，对吧

twenty eight rupa, twenty eight rupa 28色法，28色法

now the first book of abhidhamma is the book where all cittas cetasikas rupas are mentioned

但是在《法聚论》中，介绍了所有的心、心所、色法

we find eighty nine or one hundred and twenty one types of consciousness in that first book

在《法聚论》我们看到89或121心

we find fifty two cetasikas in that book

我们也看到了52心所

and we find only twenty seven material properties mentioned in that book

但是在那本书里，我们只看到27种色法

one is missing

缺一个

but our teachers the commentators

但是我们的论师说

said that there is a material property called hadayavatthu or heart base

有一个心所依处

although it is not mentioned in the first book of abhidhamma they said it is mentioned in the seventh book of abhidhamma

虽然没有在《法聚论》里介绍但是在《发趣论》里有介绍

but when we read the seventh book of abhidhamma

但是当我们检视《发趣论》的时候

we do not find that

并没有发现：心所依处

buddha did not expressly mentioned the word hadaya there

佛陀并没有在那里明确提及“心脏”这个词

he just said

他只是说

depending on a certain material property

依赖于某种色法

the mind element and mind consciousness element arise something like that

意界和意识界得以生起，诸如此类

so buddha did not expressly used the word hadaya for that material property

所以佛陀并没有明确地用“心脏”来指这个色法

he said depending on a certain type of matter consciousness arises and so on

他说：依赖于某种色法，心生起诸如此类

and that certain type of matter is interpreted to mean hadaya or heart by our ancient teachers

那种色法被古代的法师解释成“心脏”

so following our ancient teachers we say there are twenty eight types of material properties

所以按照古代法师的讲法我们说有28种色法

and among them this heart, you know the heart

其中就包括：心脏，大家知道心脏

actually it is not the heart itself but the cavity in the heart and there is blood in the heart so that is what we call hadayavatthu, heart base

实际上，不是心脏本身而是心脏里的孔隙，里面有血液这就是我们所说的心所依处

and many types of consciousness abhidhamma teaches depend on that heart base

阿毗达摩告诉我们，许多种心依赖于心所依处

now seeing consciousnesses depend on eye base

眼识依赖于眼依处

hearing consciousnesses depend on ear base and so on

耳识依赖于耳依处

touching consciousnesses depend on body base

身识依赖于身依处

and all other types of consciousnesses almost all other depend on heart base

其他所有，几乎所有其他心依赖于心所依处

and some depend on heart base always

有一些总是依赖于心所依处

and some on it sometimes only

有一些是有时候依赖于心所依处

so we have two groups of consciousness

所以有两组心

that depend on heart base always and that depend on heart base sometimes only

总是依赖于心所依处、只是有时候依赖于心所依处

and also there are types of consciousness that depend on no base at all

同样有一种心不依赖于任何依处

now you know the brahamas that are without physical body

你们知道有的梵天众生没有色身

they have only consciousnesses and mental factors

他们只有心、心所

for these brahmas they don’t need a physical base or they don’t have a physical base for consciousness to arise

对于这些梵天众生，他们的心的生起不需要色身他们也没有色身

so some material, some types of consciousnesses that arise only in the realms of immaterial existence

所以有些心只是生起于无色界

they do not need any base so they do not depend on any base they are always free from base

它们不需要任何依处，它们不依赖于依处

like door free of consciousness we may call them vatthu free types of consciousness

就像离门心，我们可以称之为：离处心

so we will find out what these types of consciousness are

我们将找出这些心各是哪些

now before we find out what consciousness depends on what vatthu or base

在找出什么心依赖于什么依处之前

we must understand the classification of cittas in seven categories

我们必须了解心的七组分类

so they are given on the sheet

它们都列在表格上

now there are eighty nine or one hundred and twenty one types of consciousness

有89或121种心

and they are divided into seven groups

它们被分成7组

now you see the names, one cakkhuviññāṇadhātu

你们可以看到名称：第一、眼识界

eye consciousness element

眼识界

now when we hear the word element we think that it is only material only material things are called element

当我们听到“界”的时候我们觉得只有色法才称为：界

but in abhidhamma mental states are also called element

但是在阿毗达摩里，名法也被称为界

so here consciousness is called element

在这里心也被称为界

so the first element is cakkhuviññāṇadhātu

第一个是：眼识界

cakkhu means eye viññāṇa means consciousness so eye consciousness element cakkhu即眼，vinnana即识所以叫做：眼识界

and eye consciousness element

眼识界

means two eye consciousnesses

即指：两个眼识

and number two is sotaviññāṇadhātu

第二：耳识界

ear consciousness element

耳识界

ear consciousness element means two ear consciousnesses or hearing consciousnesses

耳识界意即两个耳识

and then number three is ghānaviññāṇadhātu nose consciousness element

第三：鼻识界

and nose consciousness element means ghānaviññāṇa two, two types of nose consciousness

鼻识界指两个鼻识

number four jihvāviññāṇadhātu tongue consciousness element

第四：舌识界

there are two tongue consciousnesses

就是两个舌识

and then number five kāyaviññāṇadhātu

第五：身识界

body consciousness element and there are two body consciousnesses

身识界指两个身识

now number six manodhātu we met manodhātu yesterday

第六：意界，我们昨天讲过

so manodhātu is the name mind element manodhātu is the name of three types of consciousness

意界包括三种心

sampaṭicchana two and pañcadvārāvajjana one

两个领受心、一个五门转向心

the two receiving consciousnesses and one five sense door adverting

两个领受心，一个五门转向心

so these three types of consciousness are collectively called manodhātu or mind element

这三个心统称为意界

and the rest the remaining seventy six cittas are called number seven manoviññāṇadhātu

剩下的76种心被称为意识界，第七个界

mind consciousness element

意识界

so we divide the eighty nine types of consciousness into seven elements

我们将89心分为七界

seven consciousness elements

七识界

again there are eye consciousness element ear consciousness element

它们是：眼识界、耳识界

nose consciousness element tongue consciousness element body consciousness element

鼻识界、舌识界、身识界

mind element and mind consciousness element

意界、意识界

and also these six bases are found in the sense world all of these six bases are found in the world of senses

这六依处在欲界可以找到

that means in the world of human beings and lower celestial beings called devas

即在人界、欲界天

and also in the world of woeful states

和恶趣

in these existences in these realms

在这些界

all six vatthus can be found

可以找到所有六依处

so let us say a human being

我们以人为例

so a human being has the eye the ear the tongue the nose and the body

人类有眼耳鼻舌身

so these five bases are found in human being

所以可以在人身找到这五个依处

and then human being has mind or consciousness

人也有心

and so these consciousnesses other types of consciousnesses depend on the heart base

所以心、其他心依赖于心所依处

so we can find heart base in human beings also

所以从人类也能找到心所依处

so all these six bases are found in the world of senses or in the kamavacara world

所以所有这六依处可以在欲界找到

but in the rupavacara world in the world of brahmas with body

但是在色界，在有色身的梵天世界

three are missing

缺三个

and those three are

缺少的三个是

nose base, tongue base and body base

鼻依处、舌依处、身依处

so these three are missing in the brahmas the material brahmas

所以这三个在色界梵天是没有的

now it is explained in the commentaries that although these three are missing in the brahmas

在注释书里讲，在梵天没有这三者

they still have nose tongue and body

他们仍然有鼻、舌、身

so what is missing is the sensitive parts in the nose and the tongue and in the body

缺少的只是鼻舌身里面的净色

so they may look like human beings with nose tongue and body

所以他们可能依然看起来像人类有鼻、舌、身

but they have no sense of smell no sense of taste and no sense of touch

但是他们没有嗅、尝、触的官能

now these three are missing for them because they do not think they are necessary

这三者之所以缺失是因为他们觉得这三个没必要

they even find fault with these

他们甚至找到了这三者的过患

they have no noble purpose say to perform the nose and so on

鼻子等等不需要发挥什么神圣的目的

so they develop disgust for these three bases

所以他们培养出对这三个依处的厌恶

and they practice meditation so as a result this meditation when they are reborn as brahmas

他们禅修，禅修的结果就是投生到梵天界

then these three that they don’t like are missing in their bodies

这三个他们不喜欢的依处从身体上消失了

so they may look human beings but they have no sense of smell taste and touch

所以看起来可能像人类但是他们没有嗅、尝、触的感官

in the world of formless beings arupavacara loka

对于无色界众生

there is no base at all because you see bases are all material properties

没有任何依处，因为依处都是属于色法

since there are no mateiral properties in the arupavacara brahmas or immaterial brahmas

因为在无色界梵天，不存在色法

so then none of these six can be found in the world of immaterial beings

所以这六个依处不能在无色界出现

so we human beings have six bases

所以我们人类有六个依处

but the rupabrahmas have only three bases

但是色界梵天只有三个依处

eye, ear, and heart base

眼依处、耳依处、心所依处

now eye base they think it is useful because we can see the buddha

眼依处他们觉得有用因为可以用来看佛陀

and ear base is also useful because we can hear the dhamma

耳依处也有用，可以用来闻法

and heart bases for the other types of consciousness to depend on

心所依处，可以让其他心依赖而生

so they do not develop disgust for these three types of material properties or three types of bases

所以他们不开发对三个色法或三个依处的厌恶

so when they are reborn they are reborn with only three bases and the other three nose tongue and body

当他们投生的时候，只有三个依处没有其他三个：鼻、舌、身

now let us find out the types of consciousness that depend on these bases

现在我们找出何种心依靠何种依处

now lobha mula citta eight lobha mula cittas eight types of consciousness rooted in lobha 8个贪根心

they depend on hadayavatthu S

他们依赖于心所依处S S means sometimes so they depend on hadayavatthu sometimes only S的意思是有时候，所以它们只是有时候依赖于心所依处

not always

并非总是这样

now when they arise in human beings and rupa brahmas

当它们生起于人类和色界梵天时

they depend on heart base

它们依赖于心所依处

but they arise in a mind of formless beings

但是它们在无色界生起的时候

they do not depend on heart base

并不依赖于心所依处

so they depend on heart base sometimes only

所以它们只是偶尔地依赖于心所依处

now the next dosamula

下一个嗔根心

two types of consciousness accompanied by ill will

两种嗔根心

they depend on heart base always

它们总是依赖于心所依处

that is because they do not arise in the minds of arupavacara brahmas

因为它们不在无色界生起

so they are said to depend on heart base always

所以它们总是依赖于心所依处

and then mohamula two two rooted in moha

然后是两个痴根心

they depend on heart base sometimes only

它们只是有时依赖于心所依处

so among the twelve akusala consciousness

所以12个不善心

ten depend on heart base sometimes only and two depend on heart base always 10个有时依赖于心所依处

2个总是依赖于心所依处

then seeing consciousness or eye consciousness two

眼识，两个

two eye consciousnesses depend on eye base

两个眼识依赖于眼依处

two ear consciousnesses depend on ear base

两个耳识依赖于耳依处

and two nose consciousnesses depend on nose base, two tongue consciousnesses depend on tongue base

两个鼻识依赖于鼻依处两个舌识依赖于舌依处

and two body consciousnesses depend on body base

两个身识依赖于身依处

now we come to manodhatu

现在看意界

so manodhatu means sampaṭicchana and pañcadvārāvajjana

意界指领受心和五门转向心

sampaṭicchana and pañcadvārāvajjana

领受心、五门转向心

so manodhatu means the receiving consciousness and five-sense-door-adverting

意界指领受心和五门转向心

so these three always depend on heart base

这三个心依赖于心所依处

because they do not arise in the mind of arupavacara brahmas

因为它们不生起于无色界梵天心中

and then santirana investigation three depend on heart base always

然后是推度心三个，总是依赖于心所依处

and then

接着

manodvaravajjana one manodvaravajjana mind door adverting

意门转向心一个

mind door adverting depends on heart base sometimes only

意门转向心只是有时依赖于心所依处

so when it arises in the arupavacara brahmas it does not depend on heart base

当它生起于无色界梵天时它不依赖于心所依处

so it depends on heart base sometimes only

所以它只是有时依赖于心所依处

and then hasituppāda smile producing consciousness

接着是生笑心

smile producing consciousness depends on heart base always

生笑心总是依赖于心所依处

because they do not arise in arupavacara brahmas

因为它们不生起于无色界梵天

in order to smile you need to have a body

你得有身体才能笑

but if you have no body there can be no smile

如果你没有身体，就没有笑

so smiling consciousness or smile producing consciousness depends on heart base always

所以生笑心总是依赖于心所依处

let’s have a break

我们休息一下

disk01track18

so now we go on with the chart

我们现在来看图表

after hasituppāda you find kamavacara sobhana kusala sense-sphere wholesome

生笑心之后，你们找到欲界善心

so sense-sphere wholesome eight depend on heart base sometimes

欲界8个善心有时依赖于心所依处

and then kamavacara sobhana vipaka eight depend on heart base always

欲界8个果报心总是依赖心所依处

because they do not arise in the arupavacara realm

因为它们不生起于无色界

and then kamavacara sobhana kiriya eight depend on heart base sometimes

欲界8个唯作心有时依赖于心所依处

and then rupavacara fifteen depend on heart base always

色界15个心总是依赖于心所依处

because they do not arise in arupavacara brahmas

因为它们不生起于无色界梵天

when you get the arupavacara jhanas then you don’t get the rupavacara jhanas

当你获得无色界禅那你就没有色界禅那

they do not arise in the arupavacara realm

它们不生起于无色界

and so they depend on heart base always

所以它们总是依赖于心所依处

and then arupavacara kusala

无色界善心

depend on heart base sometimes

有时依赖于心所依处

because arupavacara kusala can arise in human world or in rupa brahma world also

因为无色界善心也可以在人界和色界梵天生起

they depend on hadayavatthu sometimes only

它们只是有时候依赖于心所依处

but arupavacara vipaka four

但是四个无色界果报心

they arise in arupavacara brahmas only

它们只是生起于无色界梵天

and so here they do not depend on any base so no vatthu

所以它们不依赖于任何依处

and then arupavacara kiriya the same they depend on heart base sometimes

然后同样，无色界唯作心它们有时依赖于心所依处

and then sotāpattimagga, now sotāpattimagga is singled out from the other lokuttara consciousnesses

然后须陀洹道心，被单独从出世间心中列出来

so sotāpattimagga here depend on hadayavatthu always

所以须陀洹道心总是依赖于心所依处

that means sotāpattimagga cannot arise in the arupavacara realm

意即：须陀洹道心不能生起于无色界

and the remaining seven supramundane consciousnesses can arise in arupavacara realm

剩下的7个出世间心可以在无色界生起

and so they depend on hadayavatthu heart base sometimes only

所以它们只是有时依赖于心所依处

so sometimes only means when they arise in kamavacara realm and rupavacara realm

只是有时，即当它们生起于欲界和色界的时候

they depend on heart base

它们依赖于心所依处，

and when they arise in arupavacara realm they do not.

当它们生起于无色界时，他们不依赖于心所依处。

They depend on hadayavatthu sometimes only.

它们只是有时依赖于心所依处。

so this is how the different types of consciousness depend on different bases

如此即是，不同的心依赖于不同的依处。

so actually those that depend on heart base always

实际上，总是依赖于心所依处的心

are those that do not arise in the arupavacara realms

它们不生起于无色界

they are dosamula two consciousnesses associated with ill will

它们是：两个嗔根心

they do not arise in arupavacara realm

它们不生起于无色界

so they depend on heart base always

所以它们总是依赖于心所依处

and then manodhātu three the receiving and five sense door adverting they do not arise in the arupavacara realm

然后是三个意门心：领受心、五门转向心，它们不生起于无色界

santirana investigating three also

三个推度心也是如此

and hasituppāda do not arise in arupavacara

生笑心不生起于无色界

and then kamavacara sobhana vipaka they do not arise in arupavacara realm they arise in kamavacara realm only

然后是欲界善果报心，它们不生起于无色界，它们只生起于欲界。

and then rupavacara fifteen they do not arise in arupavacara realm so they always depend on heart base

然后是15个色界心它们不生起于无色界，所以它们总是依赖于心所依处

and then the last one is sotapattimagga

最后一个是须陀洹道心

now sotapattimagga cannot arise in the arupavacara realm because

现在须陀洹道心不能生起于无色界，因为

in order to become sotapanna you need to hear from someone

要想成为须陀洹，你需要听闻

so if you hear means hear the dhamma or hear the instructions

“听闻”意思是：“闻法”或“闻教”

if you do not hear the dhamma if you do not hear the instructions

如果你不闻法，也不闻教，

you cannot get sotapattimagga or you cannot become a sotapanna

你就不会有须陀洹道心，你就不能成为须陀洹

so sotapattimagga cannot arise in the arupavacara realm

所以须陀洹道心不能生起于无色界

so it depends in hadayavatthu or heart base always

所以它总是依赖于心所依处

now if we read the diagram across

现在如果我们横着看表格

so we know that

我们知道

the two types of consciousness depend on eye base and they are seeing consciousnesses

两种眼识依赖于眼依处

and two depend on ear base two on nose base, two on tongue base and two on body base

两种耳识依赖于耳依处两种鼻识依赖于耳依处两种舌识依赖于舌依处两种身识依赖于身依处

and then with regard to heart base

对于心所依处而言

we have two varieties

有两种类型

and one is depending on heart always the other depending on heart sometimes only

一种总是依赖于心所依处一种有时依赖于心所依处

so those depending on heart always are altogether 33 types of consciousness

总是依赖于心所依处的一共有33种心

and those that depend on heart base sometimes only are 42

只是有时依赖于心所依处的心是42种

and those that never depend on any base

不依赖于任何依处的心

are only 4, they are 4 arupavacara vipaka

只有4种，就是4种无色界果报心

now let us go to this basic chart

现在我们看基本的表格

ok the first citta of lobhamula

第一个贪根心

so depend on what base?

所以，依赖于什么依处？

depend on heart base sometimes

有时依赖于心所依处

and then second third fourth fifth sixth seventh eighth depend on heart base sometimes

然后第二三四五六七八有时依赖于心所依处

and then the first of the two associated with ill will

第一个嗔根心

so it depends on heart base always

总是依赖于心所依处

and the second one also heart base always

第二个，也是如此总是依赖于心所依处

and then the other two those rooted in moha

然后是两个痴根心

depend on heart base sometimes

有时依赖于心所依处

and then let us take the two seeing consciousnesses together

现在一起看两个眼识，

so two seeing consciousnesses depend on eye base the next ear base, nose base, tongue base, body base

两个眼识依赖于眼所依处，其他分别依赖于耳所依处，鼻所依处，舌所依处，身所依处

now the two blue circles

现在看两个蓝色的圆圈

they are receiving consciousnesses so they depend on hadayavatthu i mean heart base always

它们是领受心，总是依赖于心所依处

and then the red one it is santirana or investigating

红色的是推度心

so it depends on heart base always

总是依赖于心所依处

and then the other two always

其他两个推度心也总是依赖于心所依处

now we go to five sense door adverting, five sense door adverting

我们现在看五门转向心

depend on heart base

依赖于心所依处

always or sometimes?

总是还是有时？

sometimes? always.

有时？总是。

so where do you find the pañcadvārāvajjana in the chart

在这个表格里，五门转向心在哪里？

it is included in manodhatu, right?

它属于意界，对吧？

so it depends on heart base always

所以它总是依赖于心所依处。

and then manodvaravajjana depends on heart base sometimes

然后是意门转向心，有时依赖于心所依处

and smile producing consciousness depends on heart base always

生笑心总是依赖于心所依处

then the eight sense sphere wholesome

然后是8个欲界善心

depend on heart base sometimes

有时依赖于心所依处

and eight resultant heart base always 8个果报心，总是依赖于心所依处

and eight functional sometimes 8个唯作心，有时依赖于心所依处

and then all fifteen rupavacara cittas, heart base always

接下来所有15种色界心，总是依赖于心所依处

and then arupavacara the first four wholesome

然后是无色界，首先的4个善心

so arupavacara kusala heart base sometimes

无色界善心有时依赖于心所依处

and the four vipakas or resultants no base at all

四个果报心，没有任何依处

and then four arupavacara kiriya or functional

然后是4个无色界唯作心

sometimes

有时依赖于心所依处

now let us take the first column as sotapattimagga

我们现在把须陀洹道心作为第一列

so that sotapattimagga heart base always or sometimes? always

须陀洹道心，总是还是有时？总是依赖于心所依处

and the remaining seven, sometimes

然后剩下的7个，有时

so you can exercise with the chart also

你们也可以用这张表进行练习

looking at the chart and say sometimes, always sometimes always

看这张表，念叨：有时、总是，有时、总是

so with this we come to the end of chapter three

这样我们结束了第三章的学习

now chapter three deals with feeling, roots, function, doors, objects and bases

第三章介绍了受、因、作用、门、所缘、依处

so

所以

cetasikas are not mentioned here

在这里没有介绍心所

but if you want to, you can find out the cetasikas by using the chart for citta and cetasika combination

但是如果你要找，你可以通过心-心所的组合找出心所

so we have come to the end of three chapters

这样我们就结束了前三章的学习

and we can review the three chapters

我们可以复习一下这三章

or we can review what we have learned in three chapters with help of this handout

我们可以通过这份材料来复习学习过的三章

so there are three chapters at a glance it’s very easy when you have these charts

当你有这些表格时，对前三章就一目了然

now we will not go through all of them because they are many

我们就不一一复习了，因为数量实在是太多

but there are some pages we have to make corrections

但是，有些地方，我们要进行纠正

now the number… the first page three chapters at a glance

请看第一页的前三章概要

now first it’s the name of citta all in pali

首先是所有心的巴利语名字

and second is citta group whether akusala, lobha mulu or kusala, ahetuka and so on

第二是心的分组，善、贪根、不善、无因等等

and then the cetasikas they arise together with

然后是与心同生的心所

just the number of them

只是它们的数量

and then vedanā feeling they are associated with

然后是俱生的受

and then hetu roots

然后是因或根

kicca functions

作用

and dvara doors

门ārammaṇa objects

所缘

and vatthu bases

依处

so for each type of consciousness

对于每一种心

we must be able to say which group each type of consciousness is

我们要能够说出每种心属于哪一组

and how many cetasikas go with it and so on

有多少心所与之共生

this is another way of making ourselves more familiar with what are taught in all three chapters

这是另外一种让我们更熟悉这三章的方法。

so the first one is called somanassa-sahagata diṭṭhigatasampayutta asaṅkhārika this is pali

这是第一种心的巴利语

so that means with joy with wrong view unprompted

悦俱邪见相应无行心

and this is akusala consciousness

这是不善心

and it is lobhamula consciousness rooted in lobha

这是贪根心

and nineteen cetasikas arise with this consciousness

有19个心所伴随这个心

and this consciousness is associated with somanassa or joy

这个心是悦俱的

and how many hetus go with it? lobha and moha

它有几个因呢？贪和痴

and what function does it do? javana

执行什么作用呢？速行

and then what door does it arise through? six doors always

它生起于哪些门？总是生起于六门

and then what object does it take?

它的所缘有哪些？

eighty one lokiya, lokiya means mundane 81世间心

eighty one mundane cittas fifty two cetasikas twenty eight rupas and paññatti 81世间心，52心所，

28色法，概念

now when we say a certain type of consciousness

当我们提到某种特定的心

a certain citta takes something as object

这个心缘取目标

when must understand that the cetasikas going along with that citta take the same object

我们要明白，与此心同生的心所缘取相同的目标

so with the first type of consciousness there are nineteen cetasikas

所以与第一个心同生的有19个心所

these nineteen cetasikas also take eighty one lokiya cittas and so on as object

这19个心所，也以81个世间心等作为所缘

so among the nineteen there is lobha

这19个心所之中，就有贪

so lobha can take eighty one lokiya cittas fifty two cetasikas twenty eight rupas and paññatti as object

贪心所的所缘可以是：52心所，

28色法、概念

and there is diṭṭhi among the nineteen cetasikas 19心所之中有：邪见

so diṭṭhi can take again eighty one lokiya cittas

所以邪见可以缘取81世间心

fifty two cetasikas twenty eight rupas and paññatti as object 52心所、28色法、概念，作为它的所缘

what about pride or māna？那么慢呢？

is it among the nineteen?

在19个心所之中吗？

you have to go back to another chart, it’s ok

你要回头去看另外一张表，没问题

so in this way you understand cetasikas also

这样，你就同时理解心所了。

that a certain cetasika takes a certain type of object

这样特定的心所缘取特定的目标

now

现在

in the seventh chapter the different categories will be taught

在第七章，将会学习到其他类别

what I want to say here is the name five aggregates of clinging

我在这里想说的是：五取蕴

now you find this expression in the first sermon taught by the buddha

在佛陀初转法轮时，你们可以看到这种表达

when buddha explained the first noble truth, the noble truth of suffering

当佛陀宣讲第一圣谛，即，苦圣谛的时候

buddha said, birth is suffering, old age is suffering, disease is suffering, death is suffering and so on

佛陀说，生是苦，老是苦，病是苦，死是苦等等

and at the end buddha said in brief five aggregates of clinging are suffering

最后，佛陀说：要而言之，五取蕴是苦。

now

现在

it is taught that diṭṭhi is called clinging and lobha is called clinging

我们知道：邪见是“取”贪也是“取”

we cling to things by lobha or by diṭṭhi

通过贪、邪见，我们执着事物。

that means we cling to thing by being attached to that thing or by wanting to possess that thing

意即，我们执着于某物或欲求拥有某物就是对它的“执”

and also we cling to that thing by taking it to be permanent and so on

同样，如果认为它是永恒的，也表示我们“执”于它。

now

现在

aggregates of clinging means

五取蕴意思是

aggregates that are the objects of clinging

“蕴”是“取”的所缘

now here we have two terms

这里有两个名相

aggregates and aggregates of clinging

蕴、取蕴

when we say aggregates we mean all those that are called aggregates

当我们说“蕴”的时候，就是指那些“蕴”

how many aggregates are there?

一共有多少蕴？

five

五种

aggregate of matter, aggregate of feeling, of perception, of mental formations of consciousness

色蕴、受蕴、想蕴、行蕴、识蕴

now aggregate of consciousness consists of how many cittas

识蕴包含多少心？

eighty nine or one hundred and twenty one cittas ok 89心，或者121心。好

now in the name aggregate of clinging

在取蕴这个名称里

or aggregate of clinging means aggregates that are the object of clinging

取蕴意思是“取”的目标。

so

所以

since lobha and diṭṭhi are called clinging

因为“贪”和“邪见”被称为“取”。

and their object we see as eighty one lokiya cittas

它们的所缘是81世间心、

fifty two cetasikas twenty eight rupas and paññatti 52心所、28色法、概念

that means no supramundane citta

意思是说：没有出世间心

so supramundane cittas are outside of the range of lobha and diṭṭhi

出世间心在“贪”和“邪见”的范围之外

so when we say aggregate of clinging

当我们谈到“取蕴”时

we mean those that are object of lobha and diṭṭhi

指“贪”、“邪见”的所缘

so eighty one lokiya cittas fifty two cetasikas twenty eight rupas and paññatti

所以是81世间心、52心所、

28色法、概念

but when we say just aggregate

当我们谈到“蕴”的时候

we must take all

就是指所有的

that means all eighty nine or one hundred and twenty one cittas fifty two cetasikas twenty eight rupas and paññatti

“所有”的意思是89或121心、

52心所、28色法、概念法。

now

现在

when you practice vipassana meditation

当你进行内观禅修时

you take these five aggregates of clinging as object

你以这“五取蕴”为所缘

so the object you put your mind on must be one of these five aggregates of clinging

你的心缘取的目标必须是五取蕴之一

that means one of these eighty one lokiya cittas or fifty two cetasikas twenty eight rupas no paññatti here

就是81心、52心所、

28色法之一，这里没有概念

so that means you cannot take supramundane consciousness as object when you practice vipassana meditation

就是说当你内观禅修时，你不能将出世间心作为所缘。

that is because you have not experienced the supramundane consciousness yourself

因为你自己不能体验到出世间心

and so it is out of the range of your mind to take them as the object

不能作为心的所缘，因为它已经超出了你心的范围

so when you understand the object and those that take these objects

所以，当你们理解了所缘、能缘

you can understand what the aggregate of clinging means what aggregate means

你们可以理解“取蕴”是什么意思，“蕴”是什么意思？

you know the difference between aggregate and aggregate of clinging

明白了“蕴”和“取蕴”的区别。

so when we say aggregate we mean all eighty nine cittas cetasikas rupas and paññatti

所以，当我们说“蕴”的时候，我们的意思是89心、心所、色法和概念。

but when we say aggregate of clinging we must leave out the supramundane consciousness

当我们讲“取蕴”的时候，我们得排除出世间心

so we have only eighty one mundane cittas cetasikas rupas and paññatti

所以只有81世间心、心所色法、概念

now let’s go to the second, second citta is called somanassa-sahagata

我们现在看第二个悦俱心，

diṭṭhigatasampayutta sasaṅkhārika saṅkhā means prompting, sasaṅkhā means with prompting, so prompted saṅkhā 指“行”，

sasaṅkhā指“有行”

and it is akusala citta and it is lobhamula rooted in lobha

这是不善心，贪根

there are twenty one mental factors arising with these consciousness

有21个心所与此心同生

and it is accompanied by joy

是悦俱的

and it has two roots lobha and moha

具有两个根：贪、痴

and it functions as javana and it arises through six doors always

他实施的作用是速行，它总是通过六种门生起

and its objects are the same as number one so eighty one lokiya cittas and so on

它的所缘与第1个心的数目相同

81个世间心等等

and it depends hadayavatthu sometimes, not always

有时依赖于心所依处，不是总是

now number three somanassasahagata diṭṭhigatavippayutta asaṅkhārika the third consciousness

第三个：悦俱邪见不相应无行心

it is akusala and it is lobha mula

是贪根不善心

and the cetasikas arising together with this citta are nineteen

与之同生的心所是19个

and it is accompanied by joy and has two roots lobha and moha again

悦俱，也是贪、痴两根

and functions as javana and it arises through six doors always

作用是速行，总是通过六门生起

and its objects are eighty one lokiya cittas and so on

它的所缘是81世间心等等

it depends on hadaya vatthu sometimes only

只是有时依赖于心所依处

now for number one there are nineteen cetasikas and for number three also there are nineteen cetasikas

第一个心是19个心所，第三个也是19个心所

although the number is the same

虽然数目相同

the individual cetasikas are different

但是单独的心所是不同的

number one is with diṭṭhi and without māṇa

第一个心与邪见相应，但是没有慢

and number three is with māṇa without diṭṭhi

第三个心与慢相应，没有邪见

so the number is nineteen

所以数目是19个

now fourth somanassasahagata diṭṭhigatavippayutta sasaṅkhārika

第四：悦俱邪见不相应有行心

now vippayutta means not associated not accompanied by vippayutta是“不相应”

so not accompanied by diṭṭhi

它不与邪见相应

sasaṅkhārika with prompting

有行

so it is akusala and lobhamula there are twenty one cetasikas arising with it

这是贪根不善心，有21个心所与之同生

and it is accompanied by somanassa feeling it is two-root lobha and moha

它是悦俱的，贪、痴二根

functions as javana six doors always

作用是速行，总是通过六门生起

and then eighty one lokiya cittas and so on as objects

所缘是81世间心等等

and it depends on hadayavatthu or heart base sometimes only

只是有时依赖于心所依处

and number five upekkhāsahagata

第五个心是舍俱

now one to four are somanassasahagata they are with joy now they are with neutral feeling

第1至4心是悦俱，现在开始是舍俱的心

upekkhāsahagata diṭṭhigatasampayutta asaṅkhārika

舍俱邪见相应无行心

and it is akusala lobhamula and eighteen cetasikas

是不善的贪根心，与18个心所同生

it is accompanied by neutral feeling

伴随的感受是中性的

and then the others are the same

其他的都是一样的

and number six upekkhāsahagata diṭṭhigatasampayutta sasaṅkhārika with prompting

第六个舍俱邪见相应有行心

again akusala lobhamula twenty cetasikas with it upekkha feeling or neutral feeling

也是舍俱的不善贪根心

20个心所与之同生

and two roots lobha and moha javana function, six doors always

贪、痴二根，作用是速行总是通过六门生起

and eighty one lokiya cittas and so on as object and depend on heart base sometimes 81世间心作为它的所缘有时依赖于心所依处

so

所以

you can use these charts to find out what are taught in the first three chapters

你们可以用这些表格来复习前三章所学到的内容

so you can find out how many cetasikas go with it but you will get only the number

你可以找到有多少心所伴随它生起，不过只有数目

if you want to know which cetasikas are these nineteen, twenty one and so on you go to another chart

如果你想知道具体的心所，

19,21等具体包括哪些，你就要借助于其他表格

so with the help of this chart you can become very familiar with the teachings in the three chapters

借助于这表格，你就能非常熟悉前三章的教导

now second page the same

第二页，类此

now please go to number nineteen

现在找到第19个

number nineteen is upekkhāsahagata santīraṇa

第19个心是舍俱推度心

investigating with neutral feeling

舍俱推度心

so it is ahetuka citta and it belongs to akusala vipaka, resultant of unwholesome

这是无因心，属于不善果报心

there are only ten cetasikas going along with it

只有10个心所伴随它

and it is accompanied by upekkha or neutral feeling

伴随的是中性的感受，即舍俱

and hetu zero because it belongs to rootless consciousness

没有根，因为是无因心

but with regard to functions it has one two three four five functions

它可以施行五个作用

patisandhi relinking, bhavanga life continuum, cuti death

结生、有分、死亡

santirana investigating and tadārammaṇa registering

推度、彼所缘

so it has five functions

所以它有五个作用

and it arises through six doors

它通过六门生起

or it is door free

或离门

so when it functions as patisandhi bhavanga and cuti it is door free

所以当施行结生、有分、死亡的作用时，它是离门而生

when it functions as santirana and tadārammaṇa it arises through six doors

当施行推度、彼所缘的时候通过六门生起

and its object fifty four kamavacara cittas

它的所缘是54个欲界心

fifty two cetasikas and twenty eight rupas 52个心所和28种色法

and it depends on heart base always

总是依赖于心所依处

and then next page

下一页

there is a correction to be made on that next page

下一页要进行订正

you have to put in something, number twenty six

要加一点东西，第26项

somanassasahagata santīraṇa

悦俱推度心

so it is ahetuka citta and it belongs to kusala vipaka resultant of kusala

是无因心，属于善果报心

and eleven cetasikas its feeling is somanassa and so on

伴随11个心所，悦俱等等

but on the last column there is nothing

但是最后一列，什么都没有

so please add hadaya always

请加上：总是依赖于心所依处

so it depends on heart base always

它总是依赖于心所依处

so the other pages there are nothing to be changed or corrected

另外一页，不需要订正

please turn to seventy eight citta

请翻到第78心

first arupa, that means first arupavacara citta

第一个无色界心

arupakiriya

无色界唯作心

so instead of no vatthu please correct it to hadaya sometimes

请把无依处，改成：有时依赖于心所依处

and also number seventy nine 79心也是如此

instead of no vatthu hadaya sometimes

把无依处改成：有时依赖于心所依处

and number eighty same, hadaya sometimes

第80，也是：有时依赖于心所依处

and number eighty one hadaya sometimes

第81，有时依赖于心所依处

and number eighty two a within the parenthesis is missing

第82，括号里少了一个a so hadaya always

总是依赖于心所依处

and please go to one hundred after one hundred

请找到第100项，第100之后

please correct to one hundred and one not one hundred and two 102改成101，

that is arahata-magga fifth jhana

这是阿罗汉道心，五禅

so that is one hundred and one

那是第101 and then next one one hundred and three should be one hundred and two

然后是103要改成102 sotapattiphala, first jhana

须陀洹果心，初禅

and the rest are correct

剩下的是正确的

one hundred and three sotapattiphala second jhana and so on

第103，须陀洹果心二禅等等

so these charts will help you to find out what are taught in the three chapters very easily

所以这些表格可以很容易地帮助你们找出前三章的内容

I made them in 1994

我是在1994年编的这些表格

and it took me sometime to do this

耗费了我一些时间

so I have fitted on it, you’re lucky

我勉强做成了，你们很幸运

so when studying something

当学习某门知识时

we have to find different ways to use different means different devices to use

我们要找出不同的方法，用不同的工具，

so that we become familiar with the subjects

这样我们就能熟悉这些知识

now as I said before when we study we have to do them all by heart

我以前也说过，我们学习时，需要用心记诵

but nowadays memorizing is not so popular

但是现代社会背诵并不流行

and also you cannot memorize all these things

同时，你也不能背诵所有这些

but if you can find what you want from these charts I think it’s ok

但是，如果你能在这些表格中找出你想要的，我觉得就可以

you do not need to memorize all these things

你不需要背诵所有这些

but say you want to know something: how many cetasikas go with say hasituppada?

例如，你想知道有多少心所伴随生笑心

and you don’t know then you can go back to the chart and see it and then you know there

你记不住，你可以通过表格了解

so if you can find what you want from the book as well as from the handout

如果你们能通过书本或者表格找到自己所需要的东西

i think it is satisfactory

我觉得就可以了

and I want you to get more and more acquainted with those that are taught in these chapters

我希望你们越来越熟悉这些表格的内容

because as i said before abhidhamma is alike a jigsaw puzzle

因为我之前说过，阿毗达摩就像拼图游戏

until you come to the end the picture will always be not complete

在全部拼完之前，图画永远是不完整的

you will not understand a little here and a little there

你不能这里了解一点，那里了解一点

but please be patient so

但是请保持耐心

after you come to the end you will understand all

到结束的时候，你们就会全部明白

and today we were joking about this

今天，我们这样开了个玩笑

now this is very easy you just need to have this and then consult it to know say how many cetasikas or what functions they do and so on

这非常简单，你只需要这些表格然后查找，就知道多少心所，施行什么作用等等

so in the united sates there are series of books published and they are called for dummies

在美国，出版了一系列的傻瓜书

now U Nandisena there is a book call Buddhism for Dummies, right?

众喜法师告诉我，有一本《佛教傻瓜书》，对吧？

[laughs]

【笑】

so he was suggesting why not we write Abhidhamma for Dummies

他建议我们写一本《阿毗达摩傻瓜书》

ok

好

these three chapters are the basics of abhidhamma and we need to be familiar with the teachings here

这三章是阿毗达摩的基础，以后我们要熟悉的

and then we will go on to study some thought processes not all completely but some kind of thought processes

下面我们要学习一些心路过程并不是全部，只是一些

because thought process is very interesting

因为心路过程非常有趣

and it goes deep into the experience or practice

它涉及到深入的实修

now kamma is so powerful that it can produce thought moments

业的力量很大，可以产生心识刹那

at every moment of our life almost every moment

几乎在我们生命的任何时刻都有

now when we are not engaged in the vivid objects

当心没有明显的所缘

then we are said to have life continuum

我们称之为：有分

so that this life continuum go all through our lives when there are no active thought moments arising

当没有活跃的心识刹那，就出现有分

and when we study consciousness actually we study in series or in thought processes

当我们研究心的时候，实际上是在研究心路过程

especially the types of consciousness in the ahetuka rootless consciousness

特别是对于无因心

can be understood fully when you understand the thought processes

只有当你了解心路过程，才能了解它们。

and these processes are actually logical sequence of thought moments following one after another

这些过程实际上是心识刹那的逻辑序列，一个接一个

although they may be very difficult to see

虽然它们可能非常难以观察到

because as you know

因为你们知道

mind or thought moments come and go more than nine billion times a second

一秒钟心可以生灭90亿次

but still it is very interesting

但是这仍然非常有趣

now

现在

let us take the example of seeing

我们以“看”为例

so we see something

我们看到某物

so when we see something we think that we see immediately

当我们看到某物，我们觉得是立刻看到

but as i said on the first night

但是，我在第一个晚上就讲过

we have to go through our mind has to go through many thought processes

我们的心要经过许多的心路过程

in order for us to be able to say i see a man

才能让我们看到一个人

and you have studied the seeing consciousness

你们学过了眼识

now we see with seeing consciousness and that seeing is very rudimentary

我们通过眼识来看，但是这种“看”是非常初级的

we do not even know whether it is red or blue or whatever

我们甚至不知道它是红还是蓝等等

but with that consciousness we just see the object we just experience the object

但是通过那个识，我们只是看到所缘，我么只是体验到目标

we do not yet know whether it is a cup or it is a man it is blue or it is yellow

我们尚不知道它是杯子还是人它是蓝色还是黄色

so

所以

we see the visible object with eye consciousness

我们通过眼识看到色所缘

and we see the shape or form with mind or mental thought processes

我们通过心路过程看到形状

now seeing seems to be very simple experience

“看”似乎是一个非常简单的体验

we see everyday we are always seeing something

每天我们都在“看”

and so it is so familiar with us that we think it is very simple, a simple experience seeing something

所以，我们太熟悉了，觉得它很简单，觉得“看”是一个简单的体验

but if we understand abhidhamma if we understand the thought processes

但是如果我们理解阿毗达摩，理解了心路过程

now we know that seeing is a very complex experience

我们就知道“看”是个很复杂的体验

we need many thought processes in order to see one thing

我们需要很多心路过程，才能看到某物

now when no objects are presented to doors

当没有所缘呈现于诸门

our mind is something like at rest

我们的心似乎处于休息状态

that means bhavanga moments are going on at that time

意即，此时处于有分的状态

but when an object is presented to us

当所缘呈现于我们

or when an object comes into the avenue of our senses

当所缘来到我们的根门

then that bhavanga begins to vibrate

有分就开始波动

because that object as it were strikes at the sense doors as well as at the bhavanga or mind door

因为，所缘就撞击到根门，撞击到有分或者说意门

so suppose a visible object comes into the avenue of our eye

假如色所缘进入我们的眼门

then that visible objects strikes or comes into contact with the eye door as well as with the mind door which is life continuum

然后这个色所缘撞击眼门，撞击意门或者说有分

and so the life continuum is disturbed

有分就被扰动

so first it shakes or it vibrates

首先，它就开始波动

and then it stops

然后就停止

so vibrating is one moment and stopping is another moment

有分波动是一个刹那，有分断是另外一个刹那

but before vibrating one thought moment passes

在波动之前，一个心识刹那过去

when the visible objects strikes at the eye

当色所缘撞击眼睛

then before vibrating one moment of bhavanga passes

在波动之前，一个有分刹那过去了

because bhavanga is flowing so rapidly that it is difficult to stop as soon as the object is presented

因为有分流动得很快，当目标出现时，它很难停止

so one bhavanga passes and then next moment it vibrates it shakes

所以一个有分过去了，下一个刹那，它就波动

and then the next moment let’s call it the third moment, it ceases or it stops

再下一个刹那，即第三个刹那它就停止了波动

so now we have three thought moments

现在我们有了三个心识刹那

after the object has come into the avenue of the senses or of the eye

在所缘进入根门或眼门之后

so number one is past bhavanga

第一个是过去有分

and number two vibrating bhavanga at that moment the bhavanga shakes

第二个是有分波动

and then the third is: arrest bhavanga and that is the last bhavanga moment

第三个是：有分断，是最后一个有分刹那

and next moment is eye door adverting actually this is five sense door adverting

接下来是眼门转向，实际上这是五门转向

but for this particular thought process it can be called eye door adverting

但是在这个特定的心路过程里，被称之为眼门转向

so at that moment the mind is turned to the object

在这一刹那，心转向所缘

so that moment is one thought moment

所以这是个心识刹那

after the mind has turned to the object, it seizes the object

心转向所缘，抓取所缘

so the next moment is seeing consciousness or eye consciousness

下一个刹那就是眼识

after seeing the mind receives or accepts the object so there is receiving

眼识之后，就是领受所缘

after receiving it investigates the object so there is investigating

领受之后，就是推度所缘

and then it comes to a conclusion that it is a desirable object or it is a undesirable object

然后就结束：是可意的所缘，还是不可意的所缘

so that moment is called determining

这个刹那被称为：确定

and after determining comes seven moments of javana

确定之后，就是七个速行

full experience of the object

这就是对所缘的完整体验

so there are normally seven moments of javana running

通常情况下会跑过七个速行刹那

and after the seven moments of javana follow two moments of tadārammaṇa registering

七个速行之后，有两个彼所缘

so at the second registering

在第二个彼所缘处

whatever do you see above it? seventeen

之前有多少个刹那？17个

so that means the life of one material property has ended

意即色法的寿命到此结束

since the life of one material property is ended

色法的寿命结束后

this thought process also ended and so it is followed by bhavangas or stream of bhavanga

此心路过程也结束了，然后就是有分流

so this is a very simple thought process regarding visible object

这是对于色所缘的简单心路过程

now it is told in abhidhamma that

根据阿毗达摩

matter is seventeen times longer in life than mind

色法的寿命是心法的17倍

that means matter lasts for seventeen thought moments

意即色法持续17个心识刹那

but thought moments or cittas just arise and disappear in one moment

但是心是刹那生灭的

now you see the three cycles or zeros

现在你们看那三个圆圈或0 so they represent the three sub-moments of one moment

它们代表一个刹那可分为三个小刹那

so in one moment that one moment is very brief nine billion of a second

在一个刹那里，一个刹那非常短，

90亿分之一秒

so these three represent the three sub-moments of one moment

这三个圆圈代表三个小刹那

and the first one is arising the second one is translated as presence or continuing

第一个是：生时，第二个是：住时

and the third one is disappearing

第三个是：灭时

so these are called three sub-moments

这三个被称为三个小刹那

in order to show that there is nothing in this moment the zeros are used

为了表示该小刹那什么也没有，就用0表示

it is, there is no substance no atta and so on

小刹那里什么也没有，“无自性”等等

so in order to show that the zeros are used

所以，为了表明这个，就用0表示

so one thought moment consists of three sub-moments

所以一个心识刹那包含三个小刹那

and the life of a material property is the duration of seventeen thought moments

色法的寿命是心识刹那的17倍

so the visible object that comes into the avenue or that strikes the eye and the mind begins at number one

色所缘进入或撞击眼门时，心从第一个刹那开始

so at that moment the object strikes at the eye door

此时，所缘撞击眼门

but at that moment bhavanga is not disturbed yet

此时，有分没有被扰动

it passes one moment because it has been running swiftly

要经过一个刹那，因为它跑的太快了

at the second it vibrates and at the third moment it stops and so on

第二个刹那，波动，第三个刹那中断，等等

so altogether there are seventeen thought moments in this thought process

所以在心路过程中一共有17个心识刹那

because when it reaches seventeen thought moments the visible object disappears

因为当第17个心识刹那出现时色所缘就消失了

so this is one thought moment regarding seeing a visible object

这就是看到色所缘的心识刹那

now you can identify those moments with consciousnesses

你可以把各种心和这些心识刹那对应起来

you find among ahetuka cittas the rootless consciousnesses

无因心中

now how many can you identify

可以找到多少种？

five sense door adverting and then eye consciousness receiving investigating determining

五门转向、眼识、领受、推度、确定

there are all from rootless consciousness

这些都是来自无因心

and then seven javanas

然后是7个速行

from where?

来自哪里？

they may be kusala or akusala or functional kiriya

可能是善或不善或唯作心

and it is said that only during these seven moments of javana do you acquire kamma

据说只有在这7个速行里，才会造业，

with the moments before the seven javanas there are either resultant consciousness or functional consciousness

在这7个速行之前，不是果报心，就是唯作心

now the sense door adverting what consciousness is it?

转向心，是什么心？

wholesome or unwholesome or resultant or functional

善还是不善、果报还是唯作？

five sense door adverting is functional

五门转向心是唯作心

and then seeing consciousness? resultant. receiving? resultant

眼识？果报心。领受心？果报心。

investigating? resultant. determining? again functional

推度心？果报心。确定心？也是唯作心。

because determining is manodvaravajjana mind door adverting

因为确定是意门转向心

so until the process reaches the seven moments of javana there is no such thing as kamma

所以7个速行之前的心路过程，并不造业

because kamma is volition

因为业就是“思”心所

that is associated with either kusala wholesome or akusala unwholesome

它与善或者不善有关

so when a process reaches the seven thought moments then there may be kusala or akusala depending on what kind of attitude you have towards the object

所以当心路过程到了7个速行阶段，善恶取决于你对所缘的态度

if you have the wise attention

如果你如理作意

that means if you have a correct attitude towards the object

意即，如果你对所缘有正确的态度

the javanas will be wholesome

速行就是善的

if you have no wise attention when javanas will be unwholesome

如果你不能如理作意，速行就是不善的

now if you are attached the object you see and there will be lobha unwholesome

如果你执着于看到的所缘就会有不善的贪

if you see the statue of buddha you have joy you experience rapture or piti

如果你看到佛像，你就有喜悦

then it will be kusala

这就是善

so only during the seven moments of javana do you acquire kamma

所以，只是在7个速行阶段，你才会造业。

it may be good kamma or it may be bad kamma it may be wholesome or unwholesome

可能是善业，也可能是恶业

then after the javanas there are two moments of registering and they are called tadārammaṇa that means taking the object of the javanas

速行之后，有两个彼所缘意即，以速行的目标为所缘

these tadārammaṇas are represented by three investigating consciousnesses

这两个彼所缘由三个推度心

and eight sense-sphere resultant consciousness

八个欲界果报心充当

now you have to go back to the functions to understand this

你们得回到“作用”去理解这点

and these two are called tadārammaṇa that means taking the object that is taken by the javanas

这两个心之所以叫“彼所缘”因为它们缘取速行的所缘

and they are compared to the water that follows the boat

它们被比成了跟随船的水波

so when the boat goes upstream

当船逆流而上

then water follows the boat a little

一些水波随后跟随

and also it is compared to after-taste

它也被比喻成吃东西之后的余味

you eat something and at the end you swallow the remnants of the food with the saliva

你吃完东西，带着口水吞下最后一口

and this thought process is explained with a simile

这个心路过程可以用一个譬喻来解释

you may have that simile in one of the sheets

你的资料上可能也有这个譬喻

it is called mango simile

这就是：芒果之喻

oh yes after ārammaṇa

对，在所缘之后

the page with types of objects at the top

这页纸的上面是所缘的种类

so at the bottom you see mango simile for cittavīthi

下面你们就可以看到关于心路过程的芒果譬喻

now a certain man with his head covered went to sleep at the foot of a fruiting mango tree

一个人盖着头睡在芒果树下

then a ripe mango loosened from the stalk

其时，有一颗熟透了的芒果掉下来

fell to the ground grazing his ear

掉在地上，掠过他的耳朵

awakened by that sound he opened his eyes and looked

他被惊醒，睁开眼睛观望

then stretching out his hand he took the fruit

伸出胳膊拿起芒果

squeezed it smelled it ate it enjoying it

捏捏、闻闻，然后吃掉它，享受它

swallowed it together with his saliva and went to sleep again

带着口水吞下它，然后继续睡觉

so this is a simile to understand the thought process

这就是一个理解心路过程的譬喻

so the man sleeping under the mango tree is like bhavanga

这个人在树下睡觉，就像有分心

so during the bhavanga moments you are like sleeping

有分阶段，就像睡觉

so

所以

bhavanga is like the man sleeping under the tree

有分就像一个人在树下睡觉

then a ripe mango loosened from the stalk that means an object impinging on the sense organ that means striking the sense organ

一个熟了的芒果掉下来，即所缘撞击到根门

so it is like the mango falling down grazing his ear

就像芒果掉下掠过耳朵

awakened by that sound

他被声音惊醒

so now he turned to the object

然后转向所缘

he is awakened and he turns to the object so that is like pancadvaravajjana

被惊醒转向所缘，就像五门转向心

and then he opened his eyes and looked

然后他睁开眼观望

when he looked he sees so this is like cakkhuviññāṇa eye consciousness

当他观望的时候，就像眼识

then stretching out his hand he took the fruit that means he takes the fruit he receives the fruit this is like sampaṭicchana

伸出手拿起芒果就像领受心

and then he squeezes it to see whether it is ripe or not so that is santirana investigating

捏捏它看是不是成熟了这就像是推度心

and then he smells it that means now it is ripe or it is not ripe

然后他闻闻它，意即看看是不是成熟了

but in this case because he enjoyed it it must be a ripe mango so it is ripe that is like votthapana determining

在这个例子里，因为他享用了它说明是个熟了的芒果这就是像确定心

and after determining he ate it enjoying it he ate the mango that is javana

确定之后，他享用芒果吃掉了它，就是速行

and after that he swallowed it together with his saliva that means he swallowed the remnants

然后，他带着口水吞下了剩余的部分

the particles of mango with the saliva he swallowed them down

芒果的肉和口水都吞下去了

so that is like tadārammaṇa or registering

就像是彼所缘

and then went to sleep again that means bhavanga again

然后又去睡觉，又进入有分

if you remember this simile you understand at least this thought process

如果你记住了这个譬喻你就至少会理解这个心路过程

so this is thought process for seeing

这就是眼门心路过程

now when you know the thought process for seeing you can easily know the thought process for hearing and so on

你们了解了眼门心路过程，就能轻松地了解耳门心路过程等等

so you hear something you just substitute eye consciousness with ear consciousness

你听到声音，你就把眼识换成耳识

nose consciousness tongue consciousness and body consciousness

鼻识、舌识、身识

and this process

这个过程

is called pacadvara five door process

被称为五门心路过程

because it arises through one of the five door one of the five doors means eye door, ear door, nose door, tongue door and body door

因为它生起于五门之一五门即：眼耳鼻舌身门

now the first three

开始的三个

the past bhavanga vibrating bhavanga and arrested bhavanga

过去有分、有分波动、有分断

they are inactive thought moments

它们是不活跃的心识刹那

and they do not take the visible object as object. what object do they take?

它们的所缘并非色所缘它们的所缘是什么？

although the visible object is presented to the eyes let us say

虽然色所缘呈现于眼睛

and then these three bhavanga moments arise and disappear

这三个有分刹那生起灭去

mind has not taken the object yet

心还没有缘取目标

so the object of these three moments of bhavanga is not the present visible object

所以，这三个有分刹那的所缘不是当下的色所缘

so what is the object of these three?

所以，这三个的所缘是什么？

so you remember the object of door free consciousness

你们记得离门心的所缘么？

kamma or sign of kamma or sign of destination so

业或业相或趣相

anyone of these three is the object of the first three moments

这三个之一就是前三个心识刹那的所缘

but beginning with the five sense door adverting or here eye adverting

但是从五门转向心开始此处即眼门转向心

the consciousness takes the present visible object as object

心在当下的所缘即是色所缘

and so it goes on until it reaches the seventeen thought moment at the second registering and then the visible object disappears

直到第17个心识刹那，在第二个彼所缘时，色所缘消失。

since the visible object disappears

因为色所缘消失了

this thought process has come to an end

这个心路过程也结束了

and so bhavanga moments again arise

所以，有分刹那再次生起

there may be thousands of bhavanga moments before there arises another thought process

可能在经过千万次有分刹那之后，才会生起另一个心路过程

now this is the basic thought process when we see something

这就是我们看到某物时的基本心路过程

but after the end of this thought process

但是这个心路过程之后

you have not seen let us see the man

你没有看到这个人

you have seen just the visible object

你看到的只是色所缘

so in order to see the man you need more thought processes

要想看到这个人，你需要更多的心路过程

this is just seeing the visible object in the man

在这里仅仅是看到这个人里的色所缘

a man is made up of small material properties

一个人是由微细的色法组成

and the only material property that is visible is called visible object

可见的色法，被称为色所缘

so only one of the twenty eight can be seen by the eye the others are understood by mind 28种色法之中，只有一种能被眼睛看到，其他的都是通过心被理解到。

so with this thought process we have just seen the visible object

通过这个心路过程，我们只能看到色所缘

not yet the man

还看不到人

so in order to see the man we need some more thought processes

所以要想看到人，我们需要更多的心路过程

actually we need how many more?

实际上，我们还需要多少心路过程？

four types of thought processes before we can say i see a man

在看到一个人之前还需要四种心路过程

and these four thought processes are not through eye door they are through mind door

这四种心路过程不通过眼门，它们是通过意门

that is why yesterday i said i see the visible object with the eye

这就是为什么我昨天说，我通过眼睛看到色所缘

and i see the shape or form with my mind

我通过心看到形状

so we will talk about the other thought processes tomorrow

所以，我们明天讲其他的心路过程

but now we see how complex an experience that seems to be very simple

现在我们了解到简单的体验实际上有多复杂

now we have to go through seventeen thought moments

现在我们需要经过

17个心识刹那

but there are not all so

但这并不是全部

we need many more thought processes and

我们需要更多的心路过程

four types of thought processes

四种心路过程

in order to be able to say: i see a man

才能说：我看到一个人

and we will study these thought processes tomorrow

我们明天学习这些心路过程

host: we shall continue tomorrow please rise

主持人：我们明天继续，请起立

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Yesterday, we went through the eye door thought process

昨天，我们学习了眼门心路过程

so with that thought process

通过这个心路过程

we just saw the visible object in the man

我们只是看到一个人的可见色（色所缘）

at this moment of eye door thought process

在眼门心路过程的阶段

we do not see the man yet

我们并没有看到这个人

so what we see with this thought process

通过这个心路过程所看到的

is the material particles that are visible to the eye

只是眼睛可以看到的微细色法

now there are 28 material properties

色法有28种

and only one of them is visible to the eye

其中只有一种能被眼睛看到

so the other 27 we understand with our mind

剩下的27种只能被心所理解

so when we see a man

当我们看到一个人

we first see the visible object or the material particles that can be seen in the person we call man

我们首先看到人的色所缘

and this thought process arises through the eye door

这个心路过程通过眼门生起

so this is called eye door thought process

所以这被称为眼门心路过程

and this eye door thought process takes the present visible object as object

这个眼门心路过程以当下的色所缘为目标

now we see a man and we see the visible object in that man

我们看一个人，看到这个人的色所缘

and so with this thought process we see the visible object that belongs to the present time

通过这个心路过程，我们看到当下的色所缘

not to past and not to future

不是属于过去，也不是属于未来

but this eye door thought process alone is not enough

但是单独这个眼门心路过程是不够的

to enable us to see a man or to say that I see a man

它不能让我们看到一个人

other thought processes must follow this eye door thought process

眼门心路过程之后要有其他心路过程

that means

意思是

as you know the visible object is material property

你们知道，色所缘是色法

and so it has lifespan of 17 thought moments

它的寿命是心法的17倍

so when the 17 thought moments are full with the second moment of registration

在第二个彼所缘的时候，

17心法就结束了

this present visible object disappears

这个当下的色所缘就消失了

when it disappears, this thought process also stops

当它消失的时候，这个心路过程也停止了。

and then there are many moments of bhavanga before another thought process takes place

然后是许多有分的刹那，直到下一个心路过程的出现

and that thought process which follows this eye door thought process arises through mind door

跟随这个眼门心路过程的心路是生起于意门

and it takes the past object as object

缘取过去的所缘

now when we come to that second thought process

当第二个心路过程出现时

the visible object we saw is already past

之前看到的色所缘已经过去了

so we take that past visible object as object with that thought process that arises through mind door

我们缘取过去的色所缘，生起了意门心路过程

so we see the visible object in the man with our eyes

我们用眼睛看到这个人的色所缘

and then we recall the visible object that has now become past with another type of thought process

我们现在回想起那个色所缘生起了另外一个类型的心路过程

and that thought process is called taking the past object

这个心路过程被称为：缘取过去的所缘

taking the past object as object

以过去的所缘为所缘

whether it is present or it is past the visible object is an ultimate reality

不管是现在还是过去，色所缘都是究竟法

since it is one of the 28 material properties, it is the ultimate reality

因为它属于28色法之一，所以是究竟法

so first we see the present object with the eye or eye door thought process

首先，我们通过眼门心路过程看当下的所缘

and then we recall the past visible object with the second thought process that follows here that follows the eye door thought process

然后通过第二个心路过程，回忆过去的色所缘，紧紧跟随眼门心路过程

and that thought process, second thought process arises through mind door

第二个心路过程通过意门生起

so we take the past object in our mind or through the mind door

通过意门，我们缘取过去的所缘

that is still not enough

这还不够

we have not seen the man yet

我们还没见到这个人

so after the cessation of the second type of thought process

第二个心路过程结束之后

there arises another type of thought process

生起另外一个类型的心路过程

and that process takes the group of visible objects as objects

这个心路过程缘取色所缘的集合

or the combination of the visible objects as objects

也就是把对色所缘的感觉组成一体

and that thought process is called taking the group

这个心路过程被称为：整体地缘取

although we say it takes the group, group of visible objects

虽然我们说它缘取整体，即色所缘的集合

the visible object still is an ultimate reality

色所缘依然是究竟法

we are now taking the concept as object with this third thought process

在第三个心路过程，我们还没有缘取概念

so the third thought process is the process that takes the combination or the group of visible material properties or visible object as object

所以第三个心路过程缘取色所缘的集合，以它们的整体为所缘

after the third thought process there follows another thought process the fourth one

第三个心路过程之后，就是第四个心路过程

and with that fourth one

通过第四个心路过程

we take or we see the thing concept

我们缘取意义概念

I hope you remember two kinds of concept: thing concept and name concept

我希望你们记得两种概念：意义概念、名字概念

so name concept means the name of the things or the nouns or the word that denotes the things

名字概念指：事物的名称，名词，或者指代事物的文字。

and thing concept is what is denoted by the name or by the word

意义概念指被名称或文字指代的东西

the man the person which we call man is the thing concept

人，我们称之为人的，就是意义概念

and the name man is name concept.

“人”这个名称是名字概念

so with this fourth thought process

所以通过第四个心路过程

we take the thing concept as object

我们缘取意义概念

that means with the fourth thought process we see the man, now we see the man

意思是：通过第四个心路过程，我们现在看到人了

now we see the man as having the shape and form

我们现在看到拥有“形状”的人

so when we see the shape and form as a man

当我们看到人的形状时

we are taking a concept as object

我们以概念为所缘

we no longer take the ultimate reality as object during the fourth thought process

在第四个心路过程，我们不再以究竟法为所缘

after taking the thing concept, after seeing the shape or form of the man

以意义概念为所缘之后，看到人的形状之后

we say or we know that this is a man

我们说：这是一个人

so with the fifth thought process, we take the name concept of that object

通过第五个心路过程，我们以名字概念为所缘

so only then do we really see a man and say that I see a man

所以只有我们真正看到一个人，才说：我看到一个人

so in order for us to see a man or a thing

要想看到人或事物

we need five types of thought processes

我们需要五种心路过程

and each process may repeat many times

每种心路过程可能会重复很多次

now we are seeing everyday and seeing seems to be very simple experience

我们每天都在看，“看”似乎是个很简单的体验

but when we know abhidhamma and when we follow these series of thought processes

当我们了解阿毗达摩，根据这些心路过程

we know that seeing is a very complex experience

我们知道“看”是个很复杂的体验

we need thousands of thought moments

我们需要经历成千上万次心识刹那

to really see a man or a woman and so on

才能真正看到一个人，等等

only after going through these five thought processes do we see a man or do we name the thing we see

只有通过这五个心路过程，我们才看到人，才能给我们所见的命名

so these five thought processes are: 1. eye door thought process that arises through eye door

这五个心路过程：第一是眼门心路过程通过眼门生起

and then the next one is the mind door thought process, that takes the past visible object as object

第二个是意门心路过程，缘取过去的色所缘

and then the third thought process is again mind door thought process that takes the group of visible objects as objects

第三个也是意门心路过程，缘取色所缘的集合

and then the fourth thought process is the one that through mind door that takes the thing concept as object

第四个心路过程也通过意门缘取意义概念

and the fifth thought process

第五个心路过程

again through mind door, takes the name concept as the object

还是通过意门，缘取名字概念

the four that follow the eye door thought process are called following thought processes or subsequent thought processes.

四个跟随眼门心路过程的统称为：随起心路过程

so we need five kinds of thought processes to see a thing and to say that I see a thing or I see a man or a woman or a cup and so on.

我们需要五种心路过程来看才能说：我看到某物、看到某人或杯子等等

so this is the process of seeing

这就是看的过程

so seeing is a very complex experience

“看”是非常复杂的体验

and we need thousands and thousands of thought moments before we can say I see a thing.

我们需要成千上万的心识刹那，才能说：我看到某物

and as you know that

你们也知道

billions of thought moments can arise and disappear in a second or a fraction of a second

一秒钟内心可以生灭数十亿次

we can understand that during this very brief moment

我们知道，在这非常短的时间内

thousands and thousands of thought moments arise and disappear

有成千上万的心识刹那生灭

now this is following the thought processes

这就是根据心路过程

after understanding the thought processes

理解了心路过程之后

we can know or we can find out how these moments of thought are related to each other

我们就能知道心识刹那是如何彼此关联

and how they are related to the visible object or the object they take

它们如何与色所缘或其他所缘关联。

and how they are related to the bases they depend on

它们与“依处”有怎样的关系

so you can talk about seeing with regard to the bases with regard to the doors with regard to the objects

可以结合依处、门、所缘，来讨论“看”

and also if you know the Paṭṭhāna the seventh book of abhidhamma

同样如果你知道《发趣论》

then you can tell the relationships between the first and the previous thought moments and the following thought moments

你就知道了前后心识刹那的关系

so you can tell a lot about seeing which seems to be a very simple experience when you know abhidhamma

对于这个似乎很简单的“看”的体验，通过阿毗达摩，你就能了解很多

and although when we teach thought process

虽然当我们教心路过程时

we use the diagrams like this

我们用这样的表格

please do not understand that they all exist at one time

但是不要把它们理解为同时存在

they exist only one at a time

它们每次只能存在一个

so although it is like a series of thought moments

虽然像一系列的心识刹那

one to three four and so on 1,2,3,4等等

actually, at one moment there is only one citta

实际上，每个刹那只有一个心

that one citta arises and disappears and in its place another citta arises and so on

这个心生起又灭去，在它的位置上生起另外一个心诸如此类

so the real occurrence of these thought processes may be shown by having a door in the wall

这些心路过程的发生，可以通过墙上的门来理解

and then run the chart like this

可以这样通过这张表

so you see only one type of consciousness at a time through the window

每次通过窗户，你们只能看到一种心

that is to be understood like that

是这样理解的

not that they are, say these 17 thought moments arising at the same as we see on the sheet

不是说，像这个表格上看到的，这17个心识刹那同时生起

so these thought moments arise just one at a time

这些心识刹那一次只生起一个

and then after arising after existing for three sub-moments they disappear

生起之后，维持三个小刹那，然后就消失了

and then they are followed by another type of consciousness or another citta and so on and so on

然后就生起其他类型的心，诸如此类

so this is the process of seeing

这就是“看”的过程

so when we see something our mind goes through these five types of thought processes

所以当我们看到某物的时候，心会经过这五种心路过程

not five thought processes, but five kind of thought processes

不是五个心路过程，而是五种心路过程

because the thought processes may repeat themselves many times

因为每种心路过程可能会重复很多次

this is when we see something

这就是当我们看到某物时

and also a very simple presentation of seeing thought process

是对于“看”这个心路过程非常简单的说明。

sometimes the object we see may be very complicated

有时候，我们看到的所缘可能非常复杂

designs and paintings and so on

像设计和美术作品等等

in that case we need more thought processes to see the object

在这种情况下，我们需要更多的心路过程，来观察

and to know the object

并且了解所缘

so you can imagine how complex the seeing is

所以你们可以想见

“看“是多么复杂

and when you hear a sound

当你听到声音

you mind goes through more or less the same type of thought processes

你的心经历的心路过程也差不多

suppose you hear a sound one syllable sound

假设你听到一个单音节声音

let’s say just a man

假设是“人”

so when you hear the sound that means the sound comes into the avenue of your ear

当你听到这个声音，即声音进入你的耳门

then strikes at your ear and at the same time strikes at the bhavangas

撞击到你的耳净色，也撞击有分

and then one bhavanga passed and then

一个有分过去，然后

second bhavanga vibrates and then the third bhavanga ceases

第二个有分波动，第三个有分中断

and then turning toward the object, turning toward to the sound in this case

然后转向所缘，在这里是转向声音

and then hearing consciousness or ear consciousness

然后生起耳识

and then receiving, investigating, determining and then javanas and registration are the same

然后是领受、推度、确定、速行、彼所缘，这些都相同

so first you hear the sound like that, you hear the sound with ear door thought process

首先你听到声音，通过耳门心路过程听到声音

the sound immediately disappears

声音随即消失

so the next thought process is through mind door

下一个心路过程是通过意门

or the next thought process is mind door thought process

或者说下一个心路过程是意门心路过程

that takes the sound that has just passed as object

以消失的声音作为所缘

after that thought process

这个心路过程之后

another thought process arises again through mind door

另外一个心路过程从意门生起

taking the sound “man” or taking the name “man”

缘取“人”这个声音或名字

after taking the name “man” the next thought process is knowing the man

缘取这个“人”名字之后，下一个心路过程知道是“人”

so in hearing thought process the thing concept or the taking of thing concept and name concept changed

所以在耳门心路过程里，意义概念和名字概念交换了

in the seeing thought process

在眼门心路过程里

the taking the thing concept comes first

缘取意义概念先出现

and then taking the name concept

然后是缘取名字概念

but in hearing thought process, first you hear something

但是在耳门心路过程里，你先听到声音

and then you know the meaning of it

然后知道它的意义

so first you take the name concept

所以名字概念在先

and from that name concept you know the thing concept

通过名字概念，你才知道意义概念

and that will come only when you know the meaning of it

只有当你知道意义，才缘取意义概念

if you do not know the meaning of the sound

如果你不知道声音的意义

that last thought process will not arise

最后一个心路过程就不会生起

like when we hear foreign languages that are not our language and we don’t know anything

例如，当我们听到不懂的外文我们就啥也不知道

so in that case the last thought process will not arise

这种情况下，最后一个心路过程就不会生起

so this is the sequence of thought processes when we hear something

这就是我们听到声音时心路过程的次序

so there are only four here

所以，这里只有四个心路过程

first we hear the sound which is present

首先我们听到当下的声音

and the next we take the past sound as object that is the second type of thought process

然后，我们缘取过去的声音，这就是第二类的心路过程

and then with the third type of thought process we take the name concept

然后，通过第三种心路过程我们缘取名字概念

now we know the sound “man”

这样我们就知道了“人”这个声音

and then with the fourth thought process we take the thing concept the man that is represented by the word “man”

在第四个心路过程，我们的所缘是通过“人”这个词语指代意义概念

so we need four types of thought processes to hear one syllable sound

所以我们需要四种心路过程才听到单音节的声音

but if there are two syllables

但是如果是双音节

then we may need one more thought process to hear the second syllable

我们可能需要多一个心路过程来听第二个音节

let’s say “woman” now there are two syllables in the word “woman”

假设现在听到的是“女人”这是个双音节的声音

so we first hear the sound “wo” and then we hear the sound “man”

我们首先听到“女”，然后听到“人”

so for the sound “wo” there is one thought process for the sound “man” there is another thought process

“女”这个音对应一个心路过程，“人”这个音对应一个心路过程

and then the combination of these two “woman” another thought process

然后是这两个音节的组合：“女人”，这是另外一个心路过程

so the more the syllables the more thought processes there are

所以音节越多，心路过程就越多

if it is a long word like “meditation”

如果是个多音节的词，例如“参禅打坐“

say, there are how many, “me-di-ta-tion”, four syllables, so

这是个四音节的声音

you have to hear each syllable first

你首先得听到每个音节

and then you combine the all four syllables or as a whole you take them

然后将所有四个音节组合作为整体，来缘取它

so the more there are syllables the more complex the sequence of thought processes is, so

所以音节越多，心路过程就越复杂

we are hearing everyday we are hearing the talk

我们每天都听到声音，听人说话

but

但是

this process is also very complex

这个过程也非常复杂

and it is amazing that our mind can run this fast

我们的心运行的速度如此快，真是令人惊叹

the thousands of, maybe billions of thought processes going on in your mind when you are listening to my talk now

现在你听我讲话，你的心里可能生起了几十亿的心路过程

so this is the sequence of thought processes when we see when we hear when we smell and so on

当我们看、听、嗅的时候就产生这样的心路过程

and so now we know the complexity of these seemingly simple experiences

我们现在知道了，看起来很简单的体验，有多么复杂

so when we know these through abhidhamma

当我们通过阿毗达摩了解这些

we know more about ourselves we know more about our seeing our hearing and so on

我们就能更好地了解自身了解我们的看、听等等

and so our understanding of ourselves becomes deeper with the knowledge of abhidhamma

通过阿毗达摩的知识，我们对自身的了解就越来越深入

if you don’t know abhidhamma it’s ok you are seeing things you are hearing words

如果你不了解阿毗达摩你看东西、听声音，也没问题

there is no harm in that

没有任何不便

but when you know abhidhamma, then your understanding deepens,

但是如果你懂阿毗达摩，你的理解就会加深

you know more about the hearing process, seeing process and so on

你更能深入了解听、看等等的过程

this is one benefit we get from the knowledge of abhidhamma

这就是我们从阿毗达摩知识里获得的一个好处

now in the mind door thought process

在意门心路过程里

it is said that there is no past bhavanga

据说没有过去有分

so there in the thought, mind door thought processes there will be no number one

在意门心路过程里，没有第一个心

so it will begin with vibrational bhavanga and so on

所以是从有分波动开始的，诸如此类

and also there will be no receiving, investigating, determining,

也没有领受心、推度心、确定心

ok

好

so you may look at just the first one

你们可以只看第一个

now there are a…

现在有一个……

this is the present rupa object

这是当下的色所缘

so when these are present rupa objects then there is the past bhavanga

当有当下的色所缘，就有过去有分

but when it is the past, then there is no A or atīta bhavanga

当色所缘过去了，就没有过去有分

so these all have atīta bhavanga

所以这些都有过去有分

there are other types of mind door thought processes

还有其他类型的意门心路过程

but we do not have the transparencies of them

但是我们没有它们的透明板

so when the past objects are taken then there is no past bhavanga

所以当所缘是过去的目标就没有过去有分

so we begin with vibrational bhavanga and arrest bhavanga

所以我们从有分波动和有分断开始

and also receiving, investigating, these two

同时领受、推度这两个

receiving and investigating do not arise in mind door thought processes

在意门心路过程里不生起领受、推度心

now this is just a taste of thought processes

这是心路过程的大概

and so next time I will explain these thought processes in more detail in this

下次我将详细解释心路过程

so when we see something

所以当我们看到某物

our mind has to go through five types of thought processes

我们的心要经过五种类型的心路过程

when we hear something it has to go through four types of thought processes

当我们听到声音时，要经过四种类型的心路过程

but depending on the number of syllables the number of thought processes may be great

根据音节的数量，心路过程的数量可能很大

and the other thought process I want you to know

我要介绍的另外一个心路过程

is the path thought process

就是圣道心路过程

that means when a person reaches enlightenment

也就是说一个人觉悟的时候

now people talk about enlightenment

如今人们谈论觉悟

but I wonder whether they really understand what enlightenment is

但是我怀疑他们是否真的明白觉悟是什么

and enlightenment may be different for different people

对于不同的人，觉悟可能是不同的意思

I mean you ask a Christian and he will give one answer and you ask a Buddhist and he will give you another answer

我的意思是，你问基督徒，他有一种解释，你问佛教徒，他给你另外一个解释

so enlightenment may be different to persons of different religion

所以对于不同宗教的人，觉悟就有不同的意思

but this enlightenment is according to the teachings of theravada buddhism

但是这里的觉悟，是按照上座部佛教来解释

so enlightenment arises when path consciousness arises

当道心生起的时候，就是觉悟的时候

so what we call enlightenment is really that path consciousness

所以，我们说的觉悟实际就是道心

now path consciousness arises in one thought process

道心生起于某个心路过程

and that thought process not through five sense doors

这个心路过程不通过五根门

it is through mind door

而是通过意门

because you practice meditation when you practice meditation

因为当你禅修的时候

the thought processes are mostly mind door thought processes

心路过程大多是意门心路过程

and when a yogi practices vipassana meditation

当禅修者进行内观禅修时

and he goes through different stages of vipassana knowledge one by one

他证得不同阶段的内观智

and when his vipassana becomes mature

当内观成熟时

then there will come a time when a type of consciousness arises in his mind

到了某个时候，有一种心就会生起

and that type of consciousness is a very new one

这种心是前所未有的

he has not experienced that type of consciousness before in his life

他在之前从没有体验过这种心

in this life or in past life

无论是此世还是过去世

so the thought process goes something like this

这个心路过程是这样的：

now there are bhavangas and then C is vibrating bhavanga

有分心，C表示有分波动

and U is upaccheda or arrested bhavanga U表示有分断

so two bhavanga moments and then bhavanga will stop

两个有分刹那，然后有分停止

after the bhavanga since it is the mind door thought process

有分之后，因为是意门心路过程

there is no five sense door adverting

没有五门转向心

instead there is mind door adverting, so M is mind door adverting

生起的是意门转向心，

M表示意门转向心

and after that there are some names strange names: parikamma, upacāra, anuloma and gotrabhū之后，有一些奇怪的名字：遍作、近行、随顺、种姓

now these are actually kusala kamavacara cittas

这些实际上是欲界善心

they belong to the sense phere wholesome consciousness

他们属于欲界善心

so the English is correct: wholesome sense sphere cittas

英语翻译都是对的：欲界善心

and these wholesome sense sphere cittas arise as here parikamma, preliminary or preparation

这些生起的欲界善心，

在这里有：遍作，预备，准备

and then approximation

近行

and then adaptation and then gotrabhū随顺、种姓

so these four thought moments belong to wholesome sense sphere cittas

这四个心识刹那属于欲界善心

so these four thought, cittas arise and disappear

这四个心识，生起又灭去

now parikamma means preparation, it’s the preparation for the magga or path consciousness to arise

遍作的意思是，准备，为道心的生起进行预备

and then it approaches or it gets into the vicinity of magga and so the next one is called upacāra,

然后它进入道心附近，所以下一个被称为近行

neighborhood or approximation

附近，接近

and the third is called adaptation. it conforms to both the preceding and succeeding thought moments

第三个被称为随顺，它随顺前后的心识刹那

and after that there is a G, gotrabhū, sublimation or change of lineage

然后是种姓，种姓的改变

until this moment the person is a worldling, puthujjana

直到这时，禅修者还是凡夫

after this moment comes magga path consciousness

之后，道心生起

as soon as path consciousness arises

只要道心生起

the person ceases to be a puthujjana

禅修者就不再是凡夫

and he becomes an ariya, a noble person or an enlightened person

他成为圣者，或者觉悟的人

so he becomes enlightened person at the moment of magga or path

当道心生起的那一刹那，他就成为了一个觉悟的人

and that moment of path is immediately followed by here two moments of phala or fruition

道心之后，立即生起两次果心

sometimes there may be three phala moments sometimes there are two

有时候会生起三次果心，有时候会生起两次果心

so after two phala moments

两次果心之后

the thought process ceases and then bhavangas take on

心路过程停止，进入有分

so this is the thought process of path and fruition

这就是圣道的心路过程

or it is the thought process of enlightenment

或者说是觉悟的心路过程

so when a person gains enlightenment through the practice of vipassana this thought process arises in his mind

当一个人通过内观禅修获得觉悟，就会生起这样的心路过程

and as you know the bhavanga moment takes kamma or kammanimitta or gatinimitta as object

大家知道有分心的所缘是：业或业相或趣相

they never change their objects

它们的所缘不会变

but beginning with manodvāravajjana beginning with the M

但是从意门转向开始

they take what are called miscellaneous formations

它们的所缘就是：有为法

miscellaneous formations means mind and matter that are conditioned

有为法意思是名法和色法，它们是被造作的

when you practice vipassana mediation you take the mind or matter that is conditioned

当你修习内观时，你缘取造作的名法或色法

so these are technically called miscellaneous formations

所以这些就被称为有为法

sometimes your object is matter like rising and falling of abdomen

有时候，你的所缘是起伏的腹部

or breathing in and breathing out

或者出入息

sometimes the object is your mind

有时候所缘是你的心

your wandering mind or the cetasikas that arise in your mind like lobha, dosa and others

你散乱的心，或者心所，例如贪嗔等等

so these are called miscellaneous formations

这些都被称为有为法

and they are objects of vipassana

它们是内观的所缘

so a person practices vipassana and now his vipassana is about to come to an end

禅修者修习内观，现在他的内观快要结束

and so all through vipassana what he takes as object is the the miscellaneous formations

在整个内观禅修中，所缘都是有为法

in other words conditioned phenomena or mind and matter that are conditioned

换言之，也就是造作的名法和色法

after anuloma, after adaptation arises

随顺心生起之后

gotrabhū or change of lineage

就是种姓心

now this gotrabhū belongs to wholesome sense sphere cittas

种姓心属于欲界善心

so one of the wholesome sense sphere cittas

是一个欲界善心

but the difference between gotrabhū and the preceding thought moment is that

种姓心和之前的心识刹那的区别是

while the preceding thought moments take miscellaneous formations as object gotrabhū takes nibbana as object

之前的心识刹那以有为法为所缘而种姓心以涅槃为所缘

and from this moment the lineage of that person is changed

从这一刹那，禅修者的种姓就发生了改变

that means from being a puthujjana or worlding

他不再是一个凡夫了

he is now going to become an ariya or an enlightened person

他现在成了一位圣者，觉者

if it is the first attainment of enlightenment then we can say he is going to become a sotapanna

如果这是他第一次获得觉悟，我们可以说他将成为须陀洹

so after gotrabhū, magga consciousness arises

种姓心之后，生起了道心

now magga belongs to supramundane consciousness

道心属于出世间心

so the magga, a supramundane consciousness

道心是出世间心

and the preceding cittas belong to wholesome sense sphere consciousness, so they are different

之前的心都始于欲界善心这就是它们的不同

now at the moment of magga, what happens?

在道心这一刹那，发生了什么？

along with the path consciousness, there arise how many cetasikas?

与道心同生的，有多少心所？

36 cetasikas 36个心所

so among these 36 cetasikas there are

所以36个心所中有：

right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration

正見、正思、正語、正業、正命、正精進、正念、正定。

the eight factors of path

八圣道分

so when we say the noble eightfold path or eight factors of path

当我们说八圣道或八圣道分的时候

we mean these eight factors arising at this moment of path consciousness or arising together with path consciousness

意思是在道心生起的刹那生起了这八个道分

they are the real path factors

它们是真正的道分

before that when a person is practicing meditation and

在这之前，当一个人禅修

manodvāravajjana, parikamma and so on are arising

生起意门转向心、遍作心等等

they take the miscellaneous formations as object

所缘是有为法

now gotrabhū takes nibbana as object

种姓心以涅槃为所缘

so magga at this moment the 8 factors arise, right?

道心此时生起8道分，对吧？

so with the parikamma, upacāra, anuloma, also these 8 factors arise

所以伴随遍作、近行、随顺，也有8道分

and these 8 factors are called path factors

这八道分也被称为道支

but they belong to mundane sphere

它们属于世间的范畴

they are not supramundane, they are not real path factors

它们不是出世间的，不是真正的道分

but still they are called path factors

但是它们仍然被称为道分

because they resemble the real path factors

因为它们类似于真正的道分

so when we are practicing vipassana meditation

所以当我们修习内观禅修时

these 8 factors are functioning

这八个道分是在发挥作用的

now right effort, if you do not make effort you cannot be mindful

正精进，如果你不精进，你就不能保持正念

so when you try to be mindful when you pay attention to the object

当你努力保持正念，作意于所缘

there is this right effort

这就是正精进

and through right effort, there is right mindfulness, through right mindfulness there is right concentration

通过正精进，就有正念，通过正念，就有正定

and when mind becomes concentrated

当心能保持正定

then it penetrates into the nature of things or it sees the three characteristics of conditioned phenomena

它就能深入诸法的本性，或者看透有为法的三相

and the three factors of right speech, right action and right livelihood are said to be already accomplished

还有正语、正业、正命这三支已经圆满

although strictly speaking, they do not arise during the moments of vipassana

虽然严格说，在内观的时候，它们并没有生起

since a person has purified his moral conducts by taking precepts

因为禅修者通过持戒净化了他的行为

these three factors or right speech, right action and right livelihood are said to be accomplished

所以说正语、正业、正行已经成就了

so when a person, a yogi is practicing vipassana meditation

当禅修者修习内观时

he is practicing these 8 path factors

他就是在修习这8个道分

but the 8 path factors he is practicing belong to mundane sphere

但是他修习的这8个道分属于世间的范畴

but these same 8 factors when they arise with magga

但是在道心生起时，同样的8个道分

become the real path factors

则是真正的道分

so among these 8 path factors there is right understanding

在这8个道分中有正见

right understanding is pañña

正见就是智慧

so this path consciousness is able to destroy mental defilements

所以道心能够摧毁心中烦恼

so destruction of mental defilements occur at the moment of magga or path consciousness

所以道心生起的刹那，心中的烦恼得到了摧毁

and here destruction is absolute once and for all

这里的摧毁是绝对的，一次性全部摧毁

defilements that are destroyed by magga will not arise in that person again any more

被道心摧毁的烦恼不会再生起

this is the absolute destruction

这是彻底的摧毁

now we can abandon mental defilements momentarily or temporarily by practice of vipassana meditation and by practice of jhanas

通过内观禅修，禅那，我们可以暂时舍弃心中的烦恼

but just by vipassna and just by jhana we cannot abandon these mental defilements all together.

但是仅仅依靠内观、禅那我们不能舍弃心中所有烦恼

it is only at the moment of magga or enlightenment

只有在道心的刹那，也就是觉悟时

that these mental defilements can be destroyed altogether so that they do not appear again

这些心中的烦恼才被摧毁，它们就不会再次出现

so at the moment of magga or path consciousness defilements are destroyed

所以在道心生起的刹那烦恼都被摧毁

immediately after magga followed two moments of fruition

道心生起之后，立即生起两次果心

and the function of these two or three

两次或三次果心的作用

here two moments of fruition is further tranquilization of defilements

这里是两次果心，作用是进一步镇服烦恼

that means defilements have been destroyed by magga

意思是烦恼被道心摧毁

and when phala moments come, they further tranquilize the defilements so that they cannot burn again

在果心的时候，它们进一步镇服烦恼，使烦恼不能复燃

or they cannot arise again

烦恼不能再次生起

so the phala moments do not destroy any defilements

所以果心并不摧毁任何烦恼

but they keep the destroyed defilements subdued

它们让已经被摧毁的烦恼得以镇服

subdued during the moment of their arising

在它们生起的时候，被镇服

so although magga and phala belong to supramundane level

虽然道心和果心属于出世间心

magga is the one that destroy the mental defilements

道心摧毁心中的烦恼

and phala or fruition is the one that tranquilizes further the defilements

果心是进一步镇服烦恼

that subdues further the defilements

进一步镇服烦恼

now magga is compared to putting out the fire

道心比喻成灭火

and phala is compared to pouring more water on the already extinguished fire so that it cannot burn again

果心可以比喻成给熄灭的火浇水这样它就不会复燃

now after the phala moments

果心之后

the thought process ceases

心路过程止息了

and so the bhavanga moments take on

进入有分阶段

this is the thought process at the moment of enlightenment

这就是觉悟时的心路过程

and you know there are four maggas: sotapatimagga, sakadagamimagga and so on

你们知道有四个道心：须陀洹道心，斯陀含道心等

and so at different levels, the different mental defilements are destroyed

在不同的阶段，不同的烦恼得以摧毁

now

现在

I think you are familiar with the qualities of the sangha

我想你们对于僧伽的品质已经很熟悉

suppaṭipanno bhagavato sāvakasaṅgho and so on

世尊的声闻僧伽弟子行道正善等等

so in that formula there are words that say

在这个偈子里

there are four pairs of men and eight individuals

此是四双八辈

now you read the second phase: those eight individuals praised by the virtuous

然后你读到第二句：这八辈是被有德者所称赞的

they constitute four pairs

这八辈组成四双

they, the worthy of offerings the disciples of the welcome one

这是世尊的弟子僧团，应被供养、

to these gifts given yield abundant fruit.

这种供养产生巨大的果报，

verily, in the Sangha is this precious jewel.

於諸僧伽中，具足如斯寶。 by this truth may there be happiness!

由此真實故，願一切安樂。

do you know where these verses from?

你们知道这些偈子来自哪里？

Ratana Sutta, very good

三宝经，非常好

so in the, ratana sutta is a sutta that we recite to make asseverations

三宝经，我们诵这部经是一种宣誓

that means to say some of the qualities of the buddha, the dhamma and the sangha

意思是，讲出佛法僧的品质

and then in the end we say by this truth that means by this saying of truth may there be happiness

最后，我们说：由此真實故，願一切安樂。

so ratana sutta is the real sutta to recite

这部三宝经，是诵读的经

but the other suttas i mean metta sutta is more to practice than to recite

但是其他经，我的意思是慈经更多地是去修持，不是读诵

if you know the meaning and recite metta sutta it can be said that you practice metta

如果你们知道意思，读诵慈经可以说你在修慈心

but metta sutta is not just to recite but to practice

但是慈经不仅仅限于读诵它还在于修持

but ratana sutta is for recitation

但是三宝经是用来持诵的

so when you recite ratana sutta you make this asseveration of truth by saying by this truth may there be happiness by this truth may there be happiness and so on

当你读诵三宝经时，你宣誓由此真實故，願一切安樂等等

now the 8 individuals and the 4 pairs

这里四双八辈

these are the noble disciples of the buddha

这是佛陀的圣弟子

and they are called in pali ariyapuggala

他们被称为：圣人

and it is said that there are 8 such individuals

据说有八种这样的圣者

8 kinds of noble persons

八种圣者

now how do we get 8 and how do we get the 4 pairs

我们如何获得这八种，即四双

the 4 pairs

四双

a person at the moment of the sotapattimagga is one person

须陀洹道心时的人是一个

and the same person at the moment of phala and so on

同样的人，在果心时也算一个诸如此类

a phala person

一个果心的人

so at one stage there are two persons

所以在一个果位上，有两人

the one who is at the moment of magga

在道心的刹那算一个

and also the one who is at the moment of phala

在果心的刹那也算一个

one and the same person is called two persons here, made them into two persons

同样一个人，被算了两次

that we must understand

我们要理解这点

so at the moment of magga he is magga person

在道心生起时，算一个获得道心的人

and at the moment of phala and so on he is a phala person

在果心生起时，是一个获得果心的人

but he is just one and the same person

但是这是同一个人

actually it would be very difficult to see a magga person

实际上，很难见到道心生起时的人

because we do not know when he is going to get enlightenment

因为我们不知道他什么时候觉悟

and only, and that enlightenment moment is just a billion of a second

那个觉悟的刹那只是几十亿分之一秒

and so in practice

在实践上

it is very difficult to see or to meet a magga person

很难遇到这样道心生起时的人

but the person at the moment of magga is called let’s say a magga person

但是在道心生起时的人我们姑且称之为道人

and the person at the moment of phala and so on until he reaches the next stage is called a phala person

生起果心直到证得下一个果位，这样的人被称之为果人

so sotapattimagga person and sotapattiphala person, there are two

所以须陀洹道人，须陀洹果人，这是两个

and they are called pairs

被称之为“双”

and then the second stage sakadagami

第二个阶段是斯陀含

so sakadagamimagga person and sakadagamiphala person, sakadagami means once-returner

斯陀含道人、斯陀含果人斯陀含意思是一来

and then the third stage anagamimagga person and anagamiphala person

第三个阶段是阿那含道人阿那含果人

non-returner magga person and non-returner phala person

不还道人、不还果人

and then arahant

然后是阿罗汉

arahantmagga person and arahatphala person

阿罗汉道人、阿罗汉果人

so there are 4 pairs and 8 individuals

这就是四双八辈

if you do not know this thought process

如果你不知道这个心路过程

or if you do not know abhidhamma

如果你不懂阿毗达摩

it will be very difficult to understand the 8 individuals and 4 pairs

就很难理解四双八辈

and if you do not understand abhidhamma, you may misunderstand this

如果你不懂阿毗达摩，你可能会误解这个

the 8 individuals and 4 pairs

四双八辈

now there are some people who say, magga and phala may arise at different times

有些人说道心和果心在不同的时候生起

or magga may not necessarily be immediately followed by phala

或者说果心并不一定立刻跟随道心生起

because they point out that there are 8 persons magga person and phala person

因为他们指出，有八辈道人、果人

so magga person means one who has got magga only

道人意思是只有道心的人

and then later at some time he will get the fruit of phala then he will become a phala person

后来他会获得果心，就成为果人

so they say that magga can arise separately from being immediately followed by phala

所以他们说，道心可以独立地生起其后并不必然立刻生起果心

but that is not true

但是并不是这样

you see this thought process and this thought process goes uninterrupted

你们看到这个心路过程，这个心路过程不会中断

so magga must always or immediately be followed by phala

所以道心之后必定立刻跟随果心

but

但是

one and the same person may be called a magga person at the moment of magga and phala person at the moment of phala and so on

同一个人，可以在道心生起时称为道人，在果心生起时称为果人

I gave the analogy of a person who is breaking a record

我曾用打破记录的人来譬喻

so when say athlete, so

我们说运动员

when he breaks the ribbon

当他冲破终点线时

the moment he breaks the ribbon then he is breaking a record

当他冲破终点线时，他打破了记录

one moment after that he is the one who has broken the record

此刻之后，他就是那个打破了记录的人

so we can see two persons there

这里就是出现了两个人

the one actually breaking the record and the other but the same person who has broken the record

一个是打破记录的人，同样的人也是打破了记录的人

so we can see two persons in just one person

我们可以在一个人身上看到两个人

depending at what time we call him

取决于什么时候称呼他

so in the same way here also the yogi is like a man who is running

同样地，禅修者也像赛跑的人

his mind is going very swift

他的心运行的非常快

so at the moment of magga he is a magga person

在生起道心的时候，他是一个道人

at the moment of phala he is a phala person

在生起果心的时候，就是果人

but he is one and the same person

但是这是同一个人

so thus we understand only when we know this thought process

只有我们了解这个心路过程才能理解这点

and also go back to what we said before

同时，我们也可以回到我们之前讲的

one of the attributes of the dhamma is akaliko, no time, right?

法的一个特性是：无时间性

so no time means no intervening time in giving result

无时间性，就是产生果报不需要时间

so here magga is the cause and phala is the result

这里道心是因，果心是果

so in this thought process the result immediately follows the cause

在这个心路过程里，果紧随因

there is no time get between magga and phala

在道和果之间没有时间间隔

so magga is said to be akalika, no time in giving results

所以道被称为“无时间性”产生结果不需要时间

so when we say dhamma is akalika

当我们说法不具有时间性时

dhamma gives immediate results

法产生立刻的果报

we mean by dhamma this magga, the four maggas

我们说的法就是这个果心，四个果心

as you know there are ten kinds of dhammas: four maggas, four phalas, nibbana and the scriptures

你们知道有十种法：四道、四果、涅槃、佛经

so when we say dhamma is akalika

当我们说法没有时间性

we mean magga four maggas only, not phala not nibbana not scriptures

我们只是指四道，不包括果、涅槃、佛经

that is one thing we must understand

这个我们要明白

or we understand through the knowledge of the thought process

通过心路过程的知识，我们明白这点

now the other one is the same thing, the other verse

另外一个句子是同样的

that sanctity praised by the buddha supreme

佛陀所讚嘆之圣性

is described as concentration with immediate result

被称之为定．謂此定無間．可得殊勝果．

there is none like that concentration

无有过此者

verily in the dhamma is this precious jewel

實爾達摩中．具足如斯寶．

by this truth may there be happiness, again from ratana sutta

由此真實故．唯願得安樂．这也是出自三宝经

so here it is said that sanctity or purity

这里的圣性，即纯净性

praised by the buddha supreme is described as concentration with immediate result

被佛陀所称赞的，就是禅定它能产生立刻的果报

now here concentration is mentioned

这里提到了禅定

now with magga citta there arises sammasamadhi right concentration

伴随着道心生起了正定

so that right concentration is described here as concentration with immediate result

正定在这里被描述为立刻的结果

that means concentration that gives result without being intervened by any time

意思即不需要任何时间间隔就产生了结果

and there is none like that concentration

没有这样的禅定

now magga concentration is called the best

道心产生的禅定被称为最殊胜的

there are jhana concentration but jhana concentration can keep the mental defilements away temporarily

禅那产生的禅定只是暂时地排除心中烦恼

not absolute

不是绝对的

so the magga concentration is the best of the concentration

道心产生的禅定是最好的禅定

so it is said there is none like that concentration

这里说没有比它更殊胜的

so we understand that verse in ratana sutta when we understand the path thought process taught in abhidhamma

当我们懂得阿毗达摩里的圣道心路过程，我们就理解三宝经里的那句话

so even the sutta passages

即便是经文

you can understand fully only when you understand abhidhamma

只有懂得阿毗达摩，你才能彻底明白

but I don’t mean every sutta passage

但是我并不是说每段佛经都是如此

but there are passages like this where you need the knowledge of abhidhamma to understand properly.

但是有些段落，需要阿毗达摩的知识，才能正确地理解

let’s have a break.

我们休息一下

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there is a passage in Visuddhimagga or the Path of Purification that I want you to read

在《清净道论》里有一段话我希望大家读读

that’s on the screen now

现在我放在大屏幕上了

suppose you’re reading this book and you do not have any knowledge of abhidhamma you don’t know any thing about abhidhamma

假如你对阿毗达摩一无所知，你来读这本书的话

and you happen to be reading this passage

碰巧读到了这一段

imagine how much you can understand

想象一下，你能理解多少

or after reading two lines you want to throw it away

或者读了两行之后，你就把书扔在一边不看

so this passage is the explaination about restraint

这段话是解释“律仪”的

now he enters upon the way of its restraint, this is the words from the text

“彼遵守律仪而行道”，这是书上的话

and then he explains he enters upon the way of closing that eye faculty by the door-panel of mindfulness.

然后解释说：“以念窗关闭他的眼根而行道”

now you know eye faculty, eye faculty means what?

你们知道眼根，眼根是什么意思？

eye sensitivity, sensitive parts in the eye are called eye faculty

眼净色，眼睛里的敏感部分被称为眼根

and what the buddha taught here is to protect the eye faculty

佛陀这里教导的是：防护眼根

or to restrain the eye faculty

或说收摄眼根

so visuddhimagga explains what that means

所以《清净道论》解释了它的意思

it is the same one, this is the same one of whom it is said he guards the eye faculty so

“若能如是行道者，即保护眼根

to guard the eye faculty or to undertake the restraint of eye faculty

保护眼根，作眼根律仪。“

now herein, there is neither restraint nor non-restraint in the actual eye faculty,

“仅在眼根中，实无任何律仪或不律仪可说”

so in the eye faculty there can be no restraint or non-restraint

所以在眼根中，没有任何律仪或不律仪可说

restraint means wholesome kusala

律仪指善

non-restraint means akusala, unwholesome

无律仪指不善

but there is no kusala or akusala, no restraint or non-restraint in the eye faculty

在眼根中没有善或不善

since neither mindfulness nor forgetfulness arises in dependence on eye-sensitivity.

亦无有念或忘念依眼净色而生起。

now what depends on eye sensitivity? eye base

什么依眼净色？眼处

what types of consciousness depends on eye base?

什么类型的心依赖于眼处？

you just learned it yesterday

你们昨天刚学过

seeing consciousness, right?

眼识，对吧？

so seeing consciousness depends on eye sensitivity to arise

所以眼识依赖于眼净色生起

that means there must be something to see and there must be the eye sensitivity

意即：必须有可见的东西，必须有眼净色

and then that object must come into the view of the eye and so on

所缘必须进入眼睛里，等等

so how can we restrain the eye sensitivity?

所以，我们如何作眼根律仪？

there can be no restraint or non-restraint on the eye sensitivity

眼净色上，没有任何律仪或不律仪可说

so neither mindfulness nor forgetfulness

没有有念，也没有忘念

mindfulness is for wholesome and forgetfulness is for unwholesome

有念是善，忘念是不善

so since neither mindfulness nor forgetfulness arises in dependence on eye sensitivity

亦无有念或忘念依眼净色而生起。

therefore, there is no restraint or non-restraint in the eye faculty

所以在眼根中，没有律仪或不律仪可说。

on the contrary

相反

when a visible datum as object comes into the eye’s focus

当所缘之色现于眼前时

so when something comes into the focus of the eye then

当某物进入眼前

after life continuum has arisen

有分生起之后

now before you study abhidhamma, this word will be very strange to you,

在学习阿毗达摩之前，这个词对你必定十分奇怪

life continuum, you don’t know what it is

有分，你不知道它的意思

you know the meaning, but you don’t really know it, right?

单个字意思你懂，但合起来就不知道了，对吧

continuum means continuing, what is like continuing?

“有”意思是“拥有”，“拥有”是什么？

so now you understand what life continuum means, bhavanga, right? ok

你们现在知道了有分的意思，对吧？

so after bhavanga has arisen twice

经过有分两次生灭之后

now twice means vibrating and arrest

两次指：有分波动、有分断

so after these two have arisen and ceased

这两个有分生灭之后

the functional mind element, now functional you understand, kiriya,

唯作意界，唯作，你们知道

mind element, manodhātu

意界

accomplishing the function of adverting avajjana

“完成了转向作用”

arises and ceases

生起然后又灭去

so if you remember the diagram for seeing thought process

如果你们知道眼门心路过程的表格

you may be seeing in your mind that moment

那一刻，你可能在心里看到

five sense door adverting, right?

五门转向，对吧？

so now mind is turning to the object,

此刻，心转向所缘

so the functional mind element means pañcadvārāvajjana the five sense door adverting

所以，“唯作意界”指五门转向心

five sense door adverting is one of the functional rootless consciousnesses

五门转向心是一个唯作无因心

ok, so that consciousness arises and ceases, disappears

此心生起，然后灭去

after that, eye consciousness with the function of seeing arises and ceases

此后，实施看的作用的眼识生起又灭去

it’s now very easy

现在是不是很简单

once you know the diagram of the thought process

只要你了解了心路过程的表格

so after turning to the object then

转向所缘之后

the person sees the object and so in his mind eye consciousness arises

此人看到所缘，心中生起眼识

and that eye consciousness has the function of seeing

眼识的作用是看

after that resultant mind element with the function of receiving arises and ceases

具有领受作用的异熟意界生灭之后

you know that, what is the pali name of that?

你们知道这个，巴利名称是什么？

sampaṭicchana

领受心

so sampaṭicchana arises and ceases

领受心生起又灭去

so sampaṭicchana is often called resultant mind element in the commentaries

在注释书中，领受心经常被称为异熟意界

after that resultant root-causeless mind-consciousness element

异熟无因意识界之后

now you know what that is

你们现在知道这是什么

root-causeless means ahetuka, right? rootless

无因就是ahetuka，对吧？

mind-consciousness element means mano-viññāna-dhātu

意识界就是

mano-vinnana-dhatu that is it belongs to the group of mano-viññāna-dhātu

意思是它属于意识界

and actually it is the investigating consciousness

实际上，这是推度心

so with the function of investigating, arises and ceases

所以推度心生起又灭去

after that functional root-causeless mind-consciousness element

唯作无因意识界之后

that means manodvāravajjana

这个是意门转向心

because it is functional

因为它是唯作心

so functional root-causeless ahetuka

所以是唯作无因心

mind-consciousness element, mano-viññāna-dhātu

意识界

accomplishing the function of determining

完成确定的作用

so at that moment there is determining

所以此刻，确定

that this is desirable object or this is undesirable object

所缘是可意的，还是不可意的

so that consciousness arises and ceases

此心生灭之后

next to that impulsion impels that means javana moments arise

便生起了速行心

you can even add to it, right?

你们甚至可以往后继续，对吧？

seven moments of javanas arise

生起七个速行刹那

so next to that impulsion impels

速行之后

herein, there is neither restraint nor non-restraint on the occasion of the life continuum

在有分阶段，没有律仪或不律仪可说

so at the moment of bhavagas there is no restraint or non-restraint, there is no kusala or akusala

在有分阶段，没有律仪和不律仪没有善与不善

because bhavangas are what?

因为有分是什么？

resultant consciousness, vipaka

异熟（果报）心

since there are vipaka, resultant

因为是异熟心

there is nor restraint kusala or non-restraint akusala during those moments of bhavanga

在有分阶段没有律仪不律仪即没有善或者不善

or on any of the occasions beginning with adverting

或者在转向阶段也是如此

so at the moment of adverting also there is no kusala or akusala, or nor restraint or non-restraint

在转向阶段，没有善不善即，没有律仪或不律仪

because the adverting is what?

因为转向心是什么？

kusala or akusala or functional or resultant?

善或不善？唯作或异熟？

functional, right?

唯作，对吧？

and at the moment of seeing

在“看”的阶段？

seeing consciousness is what?

眼识是什么？

kusala consciousness or akusala consciousness or resultant consciousness or functional consciousness?

是善心、不善心，异熟心还是唯作心？

resultant consciousness

异熟心

since it is resultant consciousness

因为是异熟心

at the moment of seeing also there is nor restraint or non-restraint

在“看”的阶段，没有律仪或不律仪可言

the same with accepting or receiving consciousness

领受心也是如此

and investigating consciousness

推度心也是如此

and then determining consciousness is functional

确定心是唯作心

so there is no kusala or akusala at that moment

所以此刻没有善或不善

but there is non-restraint

但是在速行阶段如下情况是非律仪的

if unvirtuousness or forgetfulness

如生起恶戒，忘念

or unknowing or impatience or idleness arises at that moment of impulsion

无智，无忍，懈怠，

that means during the seven moments of javana

意思是在七个速行阶段

if there is un-virtuousness

如果有不善

then there will be non-restraint

就是不律仪

if there is, unvirtuousness means

这里的“不善”意思是

breaking the precepts

破戒

so it is the opposite of sila

所以它是戒的反面

or forgetfulness it is the opposite of mindfulness

忘念，是具念的反面

or unknowing, opposite of knowing or knowledge

不智，是智的反面

or impatience, opposite of patience

无忍，是忍的反面

or idleness, that is opposite of effort

懈怠，是精进的反面

so if any one of these arises

如果此中生起任何一项

at the moments of javana

在速行阶段

then there is non-restraint

就是非律仪

when this happens it is called non-restraint in the eye faculty

如是发生，即说他的眼根不律仪

so now you understand the meaning of the phrase: non-restraint in the eye faculty

现在你们明白了这句：眼根不律仪

non-restraint in the eye faculty simply means

眼根不律仪就是说

letting akusala arise through the eye door

让不善通过眼根生起

that means when you see something

就是说当你看到某物

if you do not practice sila or mindfulness or not understanding or patience or effort

如果你不修习戒、具念、智、忍、精进

then there will be akusala

就会出现不善

so trying to avoid akusala

所以，尽力防止不善

regarding the eye or regarding seeing is called restraints in the eye faculty

就眼或“看”而言，就是眼根律仪

so you will find the restraint of faculties or protection of faculties when you read books on buddhism

当你读到佛教类的书籍会看到诸根律仪或诸根防护

and restraint of eye faculty does not mean that you are to close your eyes

眼根律仪不是说你把眼睛闭起来

you may close your eyes, but still you can have akusala

你可以把眼睛闭起来，但是你还是会有不善

so restraint of eye faculty really means

所以眼根律仪真正的意思是

avoiding akusala from arising through the eye door or through seeing

防止不善从眼门生起

if you understand the meaning about eye faculty

如果理解眼根的意思

and you understand the meaning about ear faculty and so on

你就知道耳根的意思等等

so with regard to the restraints

所以，对律仪而言

buddha taught that a monk when he sees an object

佛陀教导说，当出家人看的时候

does not take the sign of person

不取此人之相

or does not take the particulars of that person and so on

或者说不取此人特定之相等等

so the restraint of faculties

这就是诸根律仪

now faculties are actually the material properties, the eye, ear and so on and also the mind

诸根实际上是色法，眼耳等还有名法

so restraint of faculties means not letting akusala arise through the sense doors

所以诸根律仪意思是不让不善在诸根门生起

and in detail as it is explained here

详细的解释就在这里

you can understand that when a person sees something there or this process of thought moments

你们知道，当一个人看某物时在此心路过程刹那

and at this moment there is nor restraint or non-restraint yet

在此刻，没有律仪不律仪可言

at this moment also there is nor restraint or non-restraint yet and so on and so on

在彼时刻也没有律仪不律仪可言，诸如此类

until you reach the seven moments of javanas

最后你就到了七个速行阶段

so during those moments if there is unvirtuousness and so on

在此刻，如果有不善之类

there will be non-restraint

就没有律仪

and if there is virtue or mindfulness or knowing or patience or effort

如果有戒、具念、智、忍、精进

then there will be restraint in the eye faculty

这样眼根就具律仪

so now you think that it’s very easy to understand this

现在你觉得很容易理解这点

but I wish I could have you read this at the beginning of the class, right?

但是我希望你在学阿毗达摩之前就读到这段

and then compare your understanding after the class

再与学过阿毗达摩之后的理解比较

so there are places like this in this big book

在《清净道论》这本巨著里有很多地方都是如此

but many people may have read it or may still be reading this book

很多人可能已经读过，或者正在读这本书

but it is very difficult

但是这很困难

so it is thus read with a friend or with a teacher

所以要跟同修道友或法师一起读

but you know this book is actually a handbook of meditation

但是你知道这本书实际上是禅修指导书

and it is written by a monk for monks

是一位出家人为出家人写的书

so here here that there is a footnote, it says:

这里有一个注脚，这样写道：

to expect to find in the ṭīkā, ṭīkā means the commentary on this book

“期待在复注里找到”，复注，指对《清净道论》的注释

so to expect to find in the ṭīkā an exposition of the cognitive series

“期望在复注里找到对心路过程的阐述”

and some explanation of the individual members in addition to what is to be found in visuddhimagga itself is to be disappointed

“找到在清净道论之外，对一些单项的解释，只会让你失望。“

so suppose you do not understand this passage

所以，假设你不理解这段文字

normally if you do not understand a passage

通常情况下，如果你不理解某段

you will go to the commentary

你们会去找它的注释

and you read the commentary and you will know it

你通过注释来理解它

but here he is warning us

但是这条注脚警告我们

to expect to find such a thing is to be disappointed

期望找到这样的解释，你只会失望

there are only fragmentary treatments.

“只有零星的处理。”

because as I said

因为，我之前也讲过

it was written by a monk for monks

这本著作是出家人写给出家人的

and so the author took it for granted

所以作者理所当然地认为

that his reader monks already know abhidhamma

出家人读者了解阿毗达摩

that is why you need knowledge of abhidhamma to read this and to understand it

所以你们需要阿毗达摩的知识来阅读并理解清净道论

this book itself teaches us abhidhamma

这本书本身也教我们阿毗达摩

because they are chapters on aggregates, bases, elements

因为有些章节介绍：蕴、处、界

faculties, four noble truths and

根、四圣谛

paṭiccasamuppāda, the dependent origination

缘起

ok, now I touch upon the word dependent origination

好，现在我谈到了缘起

so I must ask you one thing

我必须问你们一件事

in the dependent origination

在缘起里

there is one link

有诸项

are you familiar with the pali formula

你们熟悉缘起的巴利语吗？

avijja paccaya sankhara

无明缘行

sankhara paccaya vinnana

行缘识

vinnana paccaya nama-rupa

识缘名色

and what do you think of these links?

对这些缘起诸项你们怎么看？

in one link, there are two factors

每一项，有两个缘起支

avijja paccaya sankhara is called one link and there are two factors avijja and sankhara

无明缘行被称为一项，有两支：无明、行

so what do you think of these links?

你们对这些项怎么看？

are they cause and effect?

它们是因果关系吗？

or say in the link vinnana paccaya nama-rupa

或者说在“识缘名色”这项里

because there is consciousness as a condition

因为这里“识”作为“缘”

nama and rupa arise

名色生起

you know nama and rupa, mind and matter arise

你们都知道名色，名色生起

so does that mean consciousness produces nama and rupa?

这是不是说：识产生了名色？

mostly people think that way

大多数人认为是这样

the first one is a cause the second one is effect

前一个是因，后一个是果

and then that second one is cause and third one is effect and so on

第二个是因，第三个是果如此类推

but that is not so

但是并不是这样

some are called cause and effect but they are not producer and product

有一些被称为因果，但是它们不是造与被造的关系

they arise together and one supports the other or they support each other

它们一起生起，一个支持另一个或者说彼此支持

and they are mentioned as cause and effect

它们也被称为因和果

this only through abhidhamma you understand

只有通过阿毗达摩，你才能理解这点

so without the knowledge of abhidhamma the dependent origination can not be understood

所以，没有阿毗达摩的知识就没办法理解缘起

you may understand a little, right? because you have to know what ignorance means

你可能会了解一点点，对吧？因为你要知道“无明”的意思

what sankharas mean? what consciousnesses mean and so on

“行”的意思，“识”的意思等等

that is one difficult thing about dependent origination

这是缘起的一个难点

and the other thing is how these factors are related? in what way they are related?

另外一件事是，这些缘起支是如何关联的？通过什么方式关联？

as cause and effect or as just friends?

是因果关系，还是朋友关系？

like friends helping each other, one helping the other

就像朋友互相扶持

that you can understand only through abhidhamma

只有通过阿毗达摩，你才能理解

and visuddhimagga explained all these

清净道论解释所有这些

but most people who wrote about dependent origination

大多数人写关于缘起的著述

do not touch upon that aspect of relationship between different factors

不会涉及不同缘起支之间的关系

they just left that out

他们对此避而不谈

as far as I know

据我所知

the only author who wrote about dependent origination, who touched upon this relationship between different factors

唯一一个谈到不同缘起支之间的关系的作者

in accordance with Paṭṭhāna was

并且与发趣论相符

the venerable ñāṇatiloka the German monk

是个德国的僧人：三界智尊者

that venerable ñāṇatiloka was teacher of this, author of this translation, ñāṇamoli

三界智尊者是《清净道论》英译者智髻尊者的老师

so if you want to understand paṭiccasamuppāda fully and correctly

所以，如果你想全面正确地了解缘起

first you study abhidhamma

首先你要学习阿毗达摩

now in the states many people ask me to teach them paṭiccasamuppāda

在美国有很多人让我教授“缘起”

but I told them until you have studied abhidhamma, I will not teach you

但是我告诉他们，除非你们先学阿毗达摩，否则我不会教缘起

because you will become disappointed just after one or two talks

因为如果不学阿毗达摩，我讲一两课之后，你就会失望

so the knowledge of abhidhamma is very important

所以，阿毗达摩的知识很重要

and there are many places that you cannot understand if you do not have the knowledge of abhidhamma

如果你没有阿毗达摩的知识有许多地方你就无法理解

so this is just one place in this big book, there are many places like this

此处只是这本著作里的一处像这样的地方很多

one thing is asking questions

还有一件事是：提问

now in the east, we have respect for our teacher

东方人尊重老师

so we do not want to ask questions to our teachers

不想对老师发问

we think that it is impolite or disrespectful to ask questions

我们觉得发问是不礼貌，不尊敬他

and also we are afraid that teachers might be angry with us when we ask questions

同时，我们也害怕老师对我们的提问生气

and so in the east mostly we just listen to what the teacher says and then

所以，在东方，我们大多数时间只是聆听老师

pick our books and return

然后收起书本回家

so in the western countries it’s different, so they encourage people to ask questions

但是在西方，情况不同人们鼓励大家发问

they teach children to say: why? why? they ask always why

人们鼓励小孩发问：为什么？为什么？他们总是问为什么

so if you meet them treat them the same way, you ask why to them again

所以，如果你碰到西方人也要以其人之道还治其人之身你也问他们为什么

but sometimes the whys cannot be answered, right?

但是有时候，问题并没有答案，对吧？

there can be answer to every question of why

并不是每个问题都有答案

so in the same way

同样

you may ask any question

你可以问任何问题

but I may be not able to give answers to every question you ask

但是我可能不能对每一个问题作答

but asking question is said to be one of the causes or reason for the development of pañña

但是据说提问是开发智慧的一个因素

so in the commentary on the Mahāsatipaṭṭhāna Sutta

所以在大念处经的注释里

and also in other commentaries as well

还有其他注释也有

it is said that there are things that lead to the arising of the knowledge or wisdom

说，有一些事情可以导致智慧的生起

so here it is said six things lead to the arising of this enlightenment factor that means

此处说，有六种事情导致菩提分的生起

investigation of objects

考察所缘

and investigation of objects simply means understanding or knowledge or wisdom

考察所缘意即智慧

so six things lead to arising of knowledge or wisdom

有六种事情导致智慧生起

and the first thing is inquiring about the aggregates and so forth

第一件事是：考察诸蕴等

now this is very important

这非常重要

if you do not ask, you will not know

如果你不发问，你就不会知道

unless you can pick up a book and read it

除非你能拿起书本读下去

so asking make you understand more

所以发问让你深入了解

when you ask you get the answer and so you know more

你发问，获得答案，这样你的理解就深入了

so inquiring about the aggregates and so forth is one of the six things that lead to the arising or development of wisdom

所以探究诸蕴等是导致智慧生起的六事之一

inquiring about the aggregates and so forth means

探究诸蕴等意思是

seeking the meaning of the aggregates

探究诸蕴的意思

so what are the aggregates? how many aggregates are there?

诸蕴是什么？有多少蕴？

and what is aggregate represents and so on

蕴代表什么？等等

particulars about the aggregates

诸蕴的特性

and then seeking the meaning of the element, how many elements are there?

然后探究“界”的意思有多少界？

and what are these elements and so on

它们分别是什么？等等

and the meaning of sense bases

然后是“处”的意义

meaning of faculties, the meaning of powers, enlightenment factors

根、力、觉支的意义

and path factors, absorption factors I mean jhana factors

道支、禅支的意义

samatha meditation, vipassana meditation and so on

止禅，观禅的意义等等

so asking questions is one of the things that lead to the arising of knowledge or wisdom

所以，发问是导致智慧生起的诸事之一

and so we should ask questions

所以我们应该发问

but as I said not every question can be answered

但是，我刚也说过，并不是每个问题都有答案

because teachers are not buddhas

因为你们的老师不是佛陀

so they mean not be able to answer any question

所以他们并非能回答任何问题

but it is good because you get one answer then it makes you understand something more

但是因为获得答案，就让你多理解一些东西这很好

so here also the expositors are encouraging you to ask questions

这里，注释者鼓励大家提问

and many people I met say: ah, he is bhante, ask him any question you like, ask him, ask him

我遇到的许多人说：他是法师，向他发问

they always refer them to me

他们总是让人找我

as though I were a computer that can put out every answer to the question

好像我是一个电脑，可以回答任何问题

but I will try my best to answer the questions

但是我会尽力回答大家的问题

I cannot assure that say I will be able to answer every question

我不能保证说，我能回答任何问题

asking means not just asking the teacher you can ask among yourselves too

发问，并不仅仅指问老师你们也可以相互提问

say there is a group of students then you can ask each other also

例如，有一个共修团体然后你们可以相互提问

so this way you can increase your knowledge of the subject

这样，你可以丰富对所学科目的知识

so

所以

we have gone through the passage in the visudhimagga

我们研讨了清净道论的段落

and there are many many more of them in that book and also in other teachings of the buddha

类似这样的，在清净道论里有很多，在佛陀的其他教法里也有很多

so

所以

it is good to understand abhidhamma

学习阿毗达摩很好

if you are interested in theravada buddhism

如果你对上座部佛教感兴趣

because theravada buddhism is actually founded on abhidhamma

因为上座部佛教实际上就是建立在阿毗达摩基础上

if you reject abhidhamma you reject theravada

如果你拒绝阿毗达摩，你就是拒绝了上座部

and as I said before

我之前也讲过

abhidhamma is a very popular subject with burmese monks especially

特别是在缅甸僧人间，阿毗达摩非常流行

but there are burmese laypeople also who study abhidhamma and even teach other people and wrote books

也有缅甸在家人学习阿毗达摩甚至教导别人，著书立说

so abhidhamma has become a very popular subject for burmese monks

所以阿毗达摩是缅甸僧人中非常流行的科目

and every monk every novice every nun is expected to know abhidhamma

每一个出家人都要求学阿毗达摩

and we study abhidhamma the hard way

我们是用最笨拙的方法学阿毗达摩

because I think myanmar is the only country in the world where these things are studied through traditional method

我觉得缅甸是世界上唯一一个用传统方式学习这些知识的国家

we still memorize books

我们依旧背诵书本

and we still use the textbooks that were written maybe thousand years ago

我们依旧用千年之前的教材

the original of this manual suppose to be written in 11th century ad

这本概要精解可能是写于11世纪

so it is about a thousand years old

所以大约是一千年的历史

so we are still using that book as a textbook

我们今天依旧用这本书做教材

and we think that this is the best introduction to abhidhamma pitaka

我们认为这是对论藏最好的介绍性著作

and also as I said before, we have night lessons for some of the books of abhidhamma, the first book

我也说过，对于阿毗达摩的某些论书，我们缅甸通过夜课来学习，例如《法集论》

the third book, the sixth book, the seventh book

《界论》、《双论》、《发趣论》

so that also helps burmese monks to be familiar with abhidhamma

这也帮助缅甸僧人熟悉阿毗达摩

and i think now you can find out for yourselves whether a knowledge of abhidhamma is helpful or not

我想你们可以自己找答案阿毗达摩到底有没有用

i want you to make decision for yourself.

我希望你们自己作抉择

and not follow me and not follow any other people

不用追随我或其他人

so you’re human beings you’re taught to be independent

你们都被教育要成为独立的人

and the buddha said: do not take anybody’s words just because he happens to be your teacher

佛陀说：不要因为是你老师的话，你就深信不疑

or just because it accords with your religious books and so on

不要因为是经典里的话，你就深信不疑

so buddha exhorted us to use our own knowledge to use our own judgment

佛陀教导我们要用自己的知识进行判断

going by other people’s sayings or statements is surrendering ourselves to that person

人云亦云，就是屈服于别人

like we put ourselves under that person’s influence

如同我们把自己置于别人的影响之下

and we do not want to use our own judgment or examination

我们不想使用我们自己的判断

that is not healthy

这种态度是不健康的

so whatever the issue, please try to understand it

所以不管是什么问题，请大家竭力去理解

and then only when after you understand it you can make judgment

只有理解了，才能做决定

if you do not know the subject you cannot make judgment on this subject

如果你不了解内容，就不能就此作出判断

simply because you don’t know it so

因为你不了解它

for me, abhidhamma has become a very interesting subject

对我而言，阿毗达摩是个很有趣的学科

and I didn’t intend to teach abhidhamma in the united states but

我原本没打算在美国教阿毗达摩

circumstances were such that I had to

但是因缘如此，我不得不教

so I taught an abhidhamma class there and then they were recorded on tapes and this tapes are now distributed to many places

我在美国教阿毗达摩，他们也都录音了，这个录音在很多地方都有流通

but my original intention was for people in the united states only

但是我本意只是讲给美国的学生听

and I did not expect to be teaching abhidhamma in this part of the world

没想到我竟然来到你们这里教阿毗达摩了

simply because there are many sayadaws or many monks who know abhidhamma and can teach abhidhmma very well

因为很多法师对阿毗达摩都了解的很透彻，也很会教

some teachers can teach abhidhamma better than I can

有些法师比我教的也要好

but I happened to be invited to teach abhidhamma in this area

只不过碰巧大家邀请我来讲

so I taught abhidhamma in the early month of 1999 in Lunas in Malaysia

在1999年早期，我在马来西亚的鲁纳斯教授阿毗达摩

I am glad to help you understand abhidhamma

我很高兴帮助你们了解阿毗达摩

because it is so essential for the correct understanding of the teachings of the buddha in the discourses

因为这对理解佛陀的教法很关键

so

所以

with this knowledge of abhidhamma I hope you can improve your understanding of the teachings of the buddha

借助阿毗达摩知识，我希望大家能够提升对佛法的理解

and also not to let those teachings as just learning level

同时也不要停留在书本知识阶段

we try to understand the teachings of the buddha not just to understand them actually we want to use them we want to make use of them

我们理解佛陀教导，目的并不只是去理解，而是去运用它们

we want to follow them we want to practice them

我们想遵循这些教导，实践这些教法

now like medicine, buddha’s teachings are effective only when they are practiced

佛陀的教法就像药物，只有实践了才能起作用

if we do not practice the teachings of the buddha,

如果我们不实践佛陀的教法

we are like people who have hundreds of bottles of medicine at home and do not take any of them

就像你有满屋子的药物，但是不去服用它们

so this understanding should not stop just at understanding

所以理解，但不要停留在理解这个层次

but it must reach the level of practice

要抵达实践的层次

only when we practice will we get the benefit of the teachings

只有通过实践，才能获得法的利益

so we should direct our mind to the practice

所以，我们要将我们的心导向实践

and practice and learning should go hand in hand

修、学必须齐头并进

not only learning not only practice

不要只是学习，而不去实修

so these two should go hand in hand and one can help another

这两者应该齐头并进，互相支持

practice can help you to understand the teachings in abhidhamma more deeply

实修有助于深入了解阿毗达摩

now when you understand through your practice

当你通过实修进行理解

and your understanding is very sound and stable, your understanding is very good

你的理解就十分稳固，牢靠这种理解就很好

and when you understand the teachings of abhidhamma and you practice

在理解阿毗达摩的基础上进行实际修行

then you will know what you’re practicing what you’re experiencing when you practice meditation

这样，你就能了解禅修时的体验

so these two help each other and they should go hand in hand

所以，这两者互相支持，必须齐头并进

but more important is the practice

但是实修更加重要

now we say that something is ultimate truth

我们说有些真理是究竟谛

that will become ultimate truth only when we experience it through our practice

只有当我们从实修中获得体验，才能称之为究竟谛

until we do not experience it through practice

如果我们在实修中没有体验

it is not ultimate truth for us

对我们而言就不是究竟谛

it is just a kind of concept

就像是某种概念

we just know it through reading books or attending talks

我们只是通过读书，听讲来了解

but when we experience it ourselves then it becomes a real ultimate reality for us

当我们亲身体验到了之后它才对我们而言是究竟谛

that is why the ultimate reality is defined as something that we can experience

所以究竟法被定义为我们能够体验到的

that we can realize

我们能够亲证的

so we should make this learning or this knowledge of abhidhamma from books become our own experience by practice

所以，我们要通过实修，把这种知识转变成体验

so through practice of meditation

所以通过禅修

through using the mind as a powerful tool

把心作为强有力的手段

to understand the teachings in the abhidhamma

来理解阿毗达摩里的教导

to understand the true nature of three things or true nature of mind and matter

来理解三法（心、心所、色法）也就是名法、色法的本质

we should strive to make the most of our knowledge of abhidhamma

我们要精进，充分利用阿毗达摩的知识

so this way our understanding and our practice will be balanced

这样，我们的学、修就能很好地平衡

not too much learning and not too much practice so we follow the middle way here, ok thank you

不过于侧重学，也不过分侧重修，我们遵循中道，谢谢

host: you heard what sayadaw say about the merit of asking questions

主持：你们都听到尊者讲提问的功德

so question time, anybody?

现在是提问时间，有人问吗？

yeah, asking question is the way to develop wisdom

对，提问可以开发智慧

student: sayadaw, just some clarification on the paṭiccasamuppāda, dependent origination.

学生：尊者，希望你能澄清一下缘起

we always say depending on one factor arises the others

我们经常说，依靠一个缘起支，另外一个缘起支生起

but you say it’s a cause or effect, anything

说其中一个是因或果，之类

would it be more correct to say one factor is conditioned by the other

说一个缘起支以另外一个缘起支为缘，是不是更正确？

sayadaw: in the formula the word paccaya is used

尊者：在缘起里，用的词是paccaya and the word paccaya can mean both producing condition and just the helping condition

这个词的意思可以是：因缘、助缘

but I think it is better to translate it as conditioning than as cause

但是我想翻译成“缘”比翻译成“因”更好

so normally we are wont to say because of avijja, there are sankharas and so on

所以，通常，我们习惯于说因为无明，所以有诸行，等等

but it is not as good as saying: conditioned by avijja, sankharas arise

但是没有这个好：缘于无明，诸行生起

or because there is avijja as condition there are sankharas

或者因为有无明作为缘，所以有诸行

so among the links

所以在诸缘起项中

some links are links between cause and effect

有些是因果的关系

but many are not between cause and effect

但是大多数不是因果的关系

but just the helping

只不过是助缘

because those that arise at the same time

因为有些是同时生起的

are described as cause and effect

被描述成因果

so it is better to be translated as conditioning than causing

所以翻译成“缘”比“因”更好

a conditioning may i think can include causing also

我觉得”缘“可能包括”因“

so for example: sankhara paccaya vinnana, say

例如：行缘识

conditioned by sankharas, vinnana arises

缘于诸行，生起识

so that is the relationship between cause and effect

这就是因果的关系

sankharas really produce the consciousness

诸行使得识产生

because the consciousness here means resultant consciousness

因为“识”这里指异熟心

and this resultant consciousnesses are produced by kamma, that is called sankhara here

这种异熟识被业所生，在这里业被称为行

so with regard to dependent origination, it’s better to translate conditioning than causing or cause and effect

所以在缘起里，最好翻译成“缘”而不是“因”或“因果”

student: thank you, the other question is vinnanam. does it refer specifically to the rebirth consciousness or death consciousness

学生：谢谢，另外一个问题关于“识”，这里是特指结生心或死亡心吗？

sayadaw: that refers to not only to rebirth consciousness

尊者：它不仅是指结生心

to all resultant consciousness

指所有的异熟心

but many authors explain it to mean just rebirth consciousness

但是很多著作将其解释成结生心

so that is not complete

这并不完全，

because now you go to this book

现在你们看这本书

so there are consciousness is explained as all 32 types of resultant consciousness

这些心被解释成32种异熟心

so when we say resultant consciousness, rebirth consciousness is also included

当我们说异熟心的时候，结生心也被包括在里面

it would be very good after you have knowledge of abhidhamma to study dependent origination with the help of visudhimagga

如果你们了解阿毗达摩，再借助清净道论来理解缘起这将是非常好的事情

I wish I could teach the dependent origination in detail

我希望我能详细讲讲“缘起”

but maybe one day, it’s possible

将来哪天，或许可能

host: next question

主持：下一个问题

student: venerables, I have three questions

学生：诸位法师，我有三个问题

in the seven stages of javana, if the first javana stage is akusala

在速行的七个阶段里，如果第一个速行是不善的

does it imply the subsequent javana stage will be akusala

是不是表示接下来的速行都是不善的

or does it mean that it still possible to arise kusala cittas?

余下的速行有没有可能是善的？

sayadaw: no, seven javanas are all, they must be all kusala or akusala

尊者：不，七个速行，必须全部为善，或者全部为非善

there can be no mixture of kusala and akusala in one thought process

在同一个心路过程里，善和不善不能混合

so in one thought process, if the first javana is akusala, then the other javanas will also be akusala

所以，在同一个心路过程，如果第一个速行是不善的剩下的速行也是不善的

student: my second question, what determine the first javana stage is kusala?

学生：我的第二个问题，是什么决定了第一个速行是善？

beause of the determining cittas?

因为确定心吗？

sayadaw: it is actually determined by what is called yoniso manasikāra

尊者：实际上它是由“如理作意”决定的

yoniso manasikāra is translated as wise attention

如理作意意思是：智慧的作意

so wise attention you pay to the object

所以你对所缘如理作意

so that means correct attitude toward the object

意思是对所缘正确的态度

so when you have yoniso manasikāra

当你能够如理作意时

the javanas will be of kusala kind

速行就是善的

but if you have the opposite of yoniso manasikāra which is called ayoniso manasikāra

如果你不能如理作意

then the javanas will be akusala

速行就是不善的

so mostly that depends on the attitude, your attitude towards different objects

所以大多数时候，这取决于你对不同所缘的态度

student: and the last question, in practice if a person needs to exercise restraint or have so-called good or right intention

学生：最后一个问题，在实修中如果一个人需要符合律仪，即保持善的动机

when does a person need to exercise that during the entire thinking process

在整个心路过程中，什么时候进行操作？

sayadaw: buddha taught his monks to practice restraint all the time

尊者：佛陀教导他的比丘在任何时候都要符合律仪

[laughs] [笑] because the monks are those who are trying to avoid akusala as much as they can

因为出家人要尽力避免不善

and so they are exhorted to practice restraint

所以教导他们作律仪

and restraint of the faculties is one good quality in monks

作律仪是僧人的一个好品质

so restraint of the eye means both keeping the eyes down and not to look each other like this

作眼根律仪就是双目下垂，不要东张西望

and also not to have akusala through the eye

也不通过眼门造不善

now you know monks are trained to look only about six feet in front of them

你们知道，僧人只能看眼前的六尺地

that is when they go in town and villages

当他们去市镇或村落的时候，要这样

so that is one kind of restraint of eye faculty

这就是作眼根律仪的一种

host: any more questions? please

主持：还有别的问题吗？

student: sayadaw, because many cittas depend on the hadaya, what happen if a person goes for heart transplant?

学生：尊者，因为很多心都依赖于心所依处如果某人移植心脏，那会怎样

would that be any changes to the cittas?

这会对心造成什么样的改变呢？

sayadaw: that is the problem we are trying to solve

尊者：这是个问题，我们正竭力解决它

but we cannot solve it yet

但是目前还没有解决

now one thing is when we say heart

其一是，当我们说心脏时

we do not mean the whole physical heart

我们并不是指整个肉体的心脏

but it is said that there is blood in the heart

但是，据说心脏里有血液

and what citta depends on is that blood

心依赖的就是里面的血液

so the blood may be going all over the body not just the physical heart

所以，血液可能会流向全身所以并不是指肉体的心

and this is a controversial point in abhidhamma

在阿毗达摩里，这是个有争议的问题

that since buddha did not explicitly say that it is the heart

因为佛陀没有明确说它是“心脏”

so it may be something else that many types of consciousness depend on

所以也这些心依赖的，也可能是别的东西

the cardiac theory or the heart being the seat of consciousness was accepted during the time of the buddha

在佛陀时代，大家接受这个说法认为心脏是很多心的依处

and so although buddha did not commit himself to saying heart is the seat of consciousness

所以，虽然佛陀没有说心脏是心的依处

the commentators the ancient teachers deduced that

古代的注释者们推演出这个结论

even though buddha say a certain type of matter it must be the heart

即使佛陀说的是某种物质，它必定是心脏

and they use the method of elimination

他们用的方法是：排除法

so one by one they eliminated the possible things for heart,

他们一个个排除掉

at last they said, since others cannot be the heart, this must be the heart something like that

最后他们说：其他的不可能是心脏，这个必定是心脏

now there are even some authors who do not accept or who do not want to accept that heart is the seat of consciousness

有些作者也不接受心脏是心的依处

because they are aware now science told that brain is the seat of consciousness

因为他们意识到如今科学告诉大家：大脑是心的依处

but I don’t know science so I’m not sure about that

但是我不了解科学，对此不太肯定

but one thing is I think we cannot reject it easily

但是有件事，我认为我们不能轻易否定

the word heart is used for mind also

“心脏”这个词也用来表示“心理”

this is the usage, this usage comes from the belief that heart is the seat of consciousness

这是种用法，这种用法来源于相信心的依处是“心脏”

and this usage is both in the teachings of the buddha as well as outside the teachings of the buddha

这种用法，在佛教和佛教之外都能找到

and also

并且

when you’re happy you have some feeling here

当你高兴时，你这里也有感觉

now when you’re sad, when you’re afraid, when you’re afraid, your heart beats vigorously

当你难过，担心你的心脏也会剧烈跳动

so I think heart can also be the seat of consciousness

我认为心脏也可以成为心的依处

and that transplant problem is a problem which we can not satisfactorily solved yet

心脏移植问题，我们现在还不能圆满解决

host: next question

主持：下一个问题

student: Is it against buddhist religion to eat beef?

学生：吃牛肉被佛教允许吗？

sayadaw: to eat? student: beef. sayadaw: beef? student: yeah. sayadaw: or to eat meat?

尊者：吃牛肉还是吃肉？

student: no, particularly beef.

学生：只是吃牛肉

sayadaw: you know, the cattle were used in cultivating

尊者：你们知道，牛是用来耕作的

and so people in those days take cattles to be their benefactors

所以古时候人们将牛视为恩人

and so it is not correct to kill one’s own benefactors to eat them

所以将自己的恩人杀掉吃掉这是不正确的

although buddha did not expressly forbid eating beef

虽然佛陀并没有明确禁止吃牛肉

I think it is still good to avoid eating beef or eating meat altogether

我认为，不吃牛肉，或者不吃肉，是很好的事情

this is also a part of issue between vegetarians and non-vegetarians

这也是吃素者和吃肉者辩论的问题

in our country there are people who avoid eating beef

在我们国家，有些人不吃牛肉

with that that understanding that they are our benefactors and so we should not eat meat of these cattle

他们认为牛是我们的恩人所以我们不能吃它们的肉

student: venerable sir, for laymen, I think it’s quite difficult to exericise restaint,

学生：尊者，对于在家人我觉得很难符合律仪

becaue I think, I mean we need to interact with people et.

因为我觉得，我们需要交际等等

so you, let’s say the akusala consciousness arises

所以，例如，不善心生起

can we use a sort of mental noting

我们可以用“标记”的方法吗

to see that the thing arises and then see it dies rather than reacting to it

来观察事情的生起和灭去并不去对其作出反应

this helps, you know, in purifying akusala consciousness

这种方法，是不是有助于净化不善的心

sayadaw: to use what? student: basically mental noting

尊者：用什么方法？学生：在心里进行“标记”

that you know the akusala consciousness arises

观察不善心的生起

and then we don’t react to it, just mental noting, until it dies away

然后我们不参与其中，只是心里标记，直到它消失

student: will that help? sayadaw: that helps, yes

学生：这能不能起作用？尊者：能起作用，是的

sayadaw: especially when you practice vipassana meditation

尊者：特别是当你在修内观的时候

so whatever arises in your mind, you will be mindful of that state or you make mental note of that

不管你心里生起什么，你都对其保持正念，在心里对其进行标记

so making mental note actually is not to get rid of them

所以在心里标记实际并不是处理它们

but to understand them to see them as they are

而是去理解它们，观察它们本来的面目

student: so but this results in the kamma, in the bad kamma, even though akusala arises

学生：这导致了恶业，即便不善生起

but we don’t react in speech or action but actually the mind though register the arising of the consciousness

我们并没有从身、口上进行反应但是实际上是心里对其进行反应导致其生起

sayadaw: when it arises in the mind, it is akusala

尊者：当在心里生起时，是不善

but not every akusala has the same degree of gravity

但是并不是每种不善的程度都是一样的

some akusalas are not so bad as akusalas, something like that

一些不善并没有另外一些那么糟糕，诸如此类

so sometimes you cannot avoid having akusala

所以有时你并不能避免不善

but this akusala may not give you very bad results like when you eat

但是这种不善不一定给你造成很坏的结果，例如当你吃东西的时候

you enjoy eating, right?

你很享受，对吧？

so when you enjoy eating, there is akusala there is attachment

如果你享受吃东西，就有不善，因为有执着

but that cannot be avoided unless you are a meditator

但是除非你是禅修者，否则没办法避免

even sometimes you are meditating,

即便有时你在禅修

you may not want to make notes of these small activities involved in eating

你可能也不想对吃东西时这些细小的动作进行标记

and so you may have attachment to food

所以你可能对食物有执着

but I will not say the attachment to food is good or something like that

但是我也不是说对食物的执着是好的，

but it cannot be avoided

但是这些执着是不可避免的，

and since you know that it is akusala then

因为你知道这是不善，所以

you can train yourself not to get too much attach to food

你可以训练自己，不要过于执着食物

something like that

诸如此类

student: I think there is another question about cuti consciousness

学生：我想有另外一个关于死心的问题

I think, let’s say, if our dear loved one is going to pass away

我想，例如，我们的亲人去世了

I think we can help them to, I mean make their mind stable

我想我们可以帮助让他们的心安稳

and not to be agitated and remind them of things,

不要太激动，提醒他们一些事

then how about ourselves as a meditator?

作为禅修者，我们自己该如何做呢

I said that at the time when before the cuti consciousness is going to set in

就是在死亡心来到之前

and we are able to see the kamma or kamma sign or the sign of destiny

我们能够看到业、业相或趣相

so through our own, I mean our cultivation in meditation

通过我们自己的，我们的禅修

can we change the sign of kamma, I mean thinking of concentration objects

我们能不能改变业相，即改变禅定的所缘

or what is the best object? could it be a buddha image or

什么是最好的所缘？是佛像吗？

just through our concentration of the meditation object

仅仅通过禅定的所缘

I mean will it help us to change our destiny?

能够帮助改变我们的命运吗？

and go to place or rebirth in a place whereby in the future we can cultivate, you know, higher

投生到一个地方，我们在来生可以继续往更高的层次修行

sayadaw: yeah, I think we can do that

尊者：可以，我觉得我们可以

if you are a experienced meditator

如果你是个有经验的禅修者

then the bad signs of kamma or bad signs of destiny will not appear to you

那么不好的业相或趣相便不会向你显现

but even if they appear, you can practice mindfulness on seeing them, just seeing, seeing, seeing, something like that

但是即便生起这种不好的相，你可以通过修习正念，观照，观照，观照，诸如此类

and also the other thing is if you are still fully conscious

另外，如果你还是完全清醒

then you can think of the kusala kamma you did in the past

你可以想想你过去所做的善业

like doing charity, helping other people making donation, paying respect to the buddha

例如做慈善、帮助别人捐款、礼敬佛陀

and also practice meditation

同时禅修

so thinking of that those kusala acts may change the sign of kamma or sign of destiny

所以，这样观想，这些善行可能会改变业相或趣相

student: but at the point of time we will be too weak

学生：在那个时候，我们可能太虚弱了

I mean because, I don’t know, when you concentrate on the object it’s difficult, because your mind will, at point of time I don’t know will be too weak

我不知道，当你专注于所缘非常困难，因为你的心在那个时候可能非常虚弱

sayadaw: if you are too weak then you have to depend on other people do the chanting

尊者：如果你很虚弱，你需要借助其他人的念诵

or to talk to you what kusala act you did in the past

或者告诉你你过去所做的善业

student: bhante, extending on that question, suppose a bad kamma sign were to arise and then you change it

学生：尊者，进一步探讨那问题加入不好的业相将要生起你去改变它

with a good kamma sign

用好的业相趣改变它

does that bad kamma get exhausted?

那么恶业是不是被消灭了？

sayadaw: no, only it doesn’t get chance to give results at this moment

尊者：不，只是它在此刻没有机会产生结果

but later on, it may give result.

但是，将来，它可能会产生结果

because we cannot efface, we cannot cancel akusala kamma altogether.

因为我们不能一次性取消不善业

even one has become an arahant, right?

即便一个人成了阿罗汉，对吧？

one has to suffer the painful circumstances of bad kamma

他也要承受恶业的痛苦果报

like the venerable moggallāna

就像目犍连尊者

it is said he killed his own parents in one of his lives

据说他过去世曾经杀过父母

or he did some thing wrong to his parents by hating them

或者曾经憎恨父母，对父母作出不轨的行为

and so even after becoming an arahant

即便成了阿罗汉

even after becoming the best among those who possessed power

即便拥有了神通第一

he was not able to prevent this from happening to him

他也不能阻止不好的果报

and so he had to surrender to this fate he was clubbed to death by according to the books five hundred robbers

最后他还要接受这种命运，根据经文，他被500强盗乱棍打死

so akusala kamma cannot be canceled or effaced

所以不善业不能被取消

because it has the nature of giving result and so this nature cannot be changed

因为它具有产生结果的性质这种性质不能被改变

but or in the story of angulimala

但是在鸯掘摩罗的故事里

now he killed many people more than a thousand people he killed

他杀了许多人，杀了超过一千人

and then the buddha met him and then tamed him and he became the disciple of buddha and later he became an arahant

然后佛陀调伏了他，收他为弟子最后他成了一位阿罗汉

so because he had become an arahant and he had no more rebirth

所以，因为他成为了阿罗汉了，他就不会再投生了

the akusala kamma of killing many people became defunct

杀了许多人的业全部作废了

simply because there is no more rebirth for him and so they could not any painful results to him

仅仅因为他不再投生，所以他不会有痛苦的果报

it is like doing crime in this country and then escaping, crossing the border and getting into another country.

就像在此国犯罪，越境逃到彼国

so the police from this country cannot do anything to you something like that so

所以此国的警察拿你没办法

akusala kamma will not effaced but

不善业不会被清除，但是

its time of giving results may be postponed

产生果报的时间可能会推迟

host: any more question please?

主持：还有其他问题吗？

student: bhante, I’d like to know about the collective kamma

学生：尊者，我想知道共业

and also in a place many people die at the same time

有些地方，许多人同时死去

is it because of the collective kamma or something else?

这是因为共业，还是其他原因？

sayadaw: I think

尊者：我想

when people do one kind of act together

当人们同时做一件事

so they are said to be doing collective kamma

人们说他们在做共业

but actually it is the individual kamma not actually collective kamma

但是实际上，是别业，并不真正是共业

now suppose many people go fishing

现在假设很多人去捕鱼

each one of them kills fish, so that is each one’s own kamma

每个人都杀鱼，所以这是每个人独自的业

not the collcetive kamma

并不是共业

but there are instances where a kamma of one person may affect another person

但是也有例子表明，某个人的业可能会影响到其他人

there are stories of those who are born with bad fate

有这样的故事，命不好的人

and they were always unlucky, and those who live with them also become unlucky and so on

总是倒霉，与他生活在一起的人也会跟着倒霉，诸如此类

there are one or two of stories of this in the commentaries

在注释书里，有一两个这种例子

and also there is the story of monks killing themselves

也有僧人自杀的故事

and also having another person kill them

也有让别人杀自己的故事

because they became so disgusted with their lives

因为他们非常厌恶自己的人生

and the commentaries explain that

注释书是这样解释的

these monks have done an akusala kamma in the past together

这些僧人在过去一起造了恶业

so they put poison in a tank where there were many fish and so on

他们曾经给水池里的鱼投毒

so

所以

when they became human beings during the time of the buddha, buddha saw that

在佛陀时代，他们投生为人佛陀知道其中的因果

their kamma at that time was about to ripen

知道他们的业将要成熟

and even he could not prevent this and so he said I want to be secluded for two weeks

即便是佛陀也不能阻止，所以佛陀说他要闭关两个星期

and no body should approach me or something like that

任何人都不能打扰他，诸如此类

so when people do kamma together, I think that can be called collective kamma

当人们一起造业，我想这就可以称之为共业

student: sayadaw, I’ve got couple of questions

学生：尊者，我有若干问题

first question is, several lessons back you mentioned that some people, out of compassion for animals

第一个，前面有一次课，你提到有些人，出于对动物的慈悲

use, for animals using experiments, these people become violent

对于将动物用于试验的行为这些人用暴力手段反对

would you say their cause is just and if it is so what should they do instead of becoming violent

你觉得他们的动机是正当的吗？如果是，那么如何让行为不那么暴力

sayadaw: the fourth brahmavihara, upekkha

尊者：第四个梵住，舍

we can balance with upekkha

我们可以用“舍”来平衡

people are angry because these animals are used as experiments

人们愤怒，因为动物被用来做试验

and so their anger may encourage them to act

他们的愤怒导致他们去行动

but when you get angry

当你愤怒的时候

or when you become sorry with the victims, let us call them victims

或者当你对受害者感到同情我们暂且称这些动物为受害者

then you are going beyond the boundaries of compassion

你就会超越慈悲的界限

first there is compassion for the animals that are used in the test

首先，对被试验的动物有慈悲

but later you have anger or ill will or sorrow with them

但是后来，你变得愤怒，或者为之嗔恨，或者悲痛

so what you do is

所以你做的事情

you do whatever you can say to help them to save them

你竭尽所能去帮助它们，拯救它们

but if you cannot do any more then you resign yourself with the understanding that

但是如果你无能为力的时候，你可以退一步，理解到

beings have kamma as their own property

众生有他们各自的业

that means beings suffer or enjoy according to their kamma in the past

意即，众生根据过去的业受苦

now these beings must have done bad kamma in the past and so now they suffer

这些众生过去必定造了恶业所以现在它们才受苦

so by dwelling on the fact that beings have kamma as their own property

根据这种事实，即众生有各自的业

or it is their kamma that I cannot do anything more

这些是它们的业，我们也无能为力

you can keep yourself within the boundary of compassion

这样你就能将自己保持在慈悲的界限之内

so the last of the brahmavihara, the equanimity of upekkha

所以，最后一个梵住，平等舍心

is a good factor or good practice

这是个好的因素，好的训练

to balance between compassion and anger or hate

在慈悲和嗔恨之间维持平衡

or sympathetic joy and getting too much happy with the person that are prosperous and so on

或者随喜的时候，不至于为别人的成功过于兴奋，等等

student: second question is related, I think you’ve answered some of this second question.

学生：第二个问题是相关的，我想你可能曾经回答过

essentially stray animals in many countries have been controlled by culling,

在许多国家，通过扑杀来控制流浪动物

how should buddhists react to this? what can they do and what should they do?

佛教徒如何应对这种事情，他们可以做什么？该做什么？

sayadaw: please say it again, in the countries, what?

尊者：请再讲一遍，在那些国家，发生了什么？

student: in many countries, stray animals, because of the large population they are controlled by culling or killing them

学生：在许多国家，流浪动物，因为数量太大，人们通过扑杀来控制他们的数量

that is the usual method used

这是通行的方法

and how should buddhists react to this,

佛教徒如何应对这种情况

what can they do or should they do to try to reduce this killing?

他们可以做什么，该做什么来减少这种屠杀？

sayadaw: buddha taught to keep the five precepts

尊者：佛陀教导大家守五戒

so killing in any form is not acceptable is not acceptable to the teachings of the buddha

所以任何形式的屠杀，根据佛教，都是不可接受的

but when other people are killing the animals

但是如果是别人杀生

we may or may not be able to interfere with them

我们也许可以，也许不能进行干涉

so again, if you cannot do anything for them

所以，如果你不能帮他们

then practice equanimity or upekkha considering the law of kamma

你就根据业报，修平等舍心，

student: a lot of these killings is because of the policies of the authorities

学生：许多这样的屠杀是因为政府的政策

do you think the buddhists should speak up to ask the authority to stop the killing or reduce the killing?

你觉得佛教徒应该呼吁政府停止或减少这种屠杀吗？

sayadaw: that a buddhist or any person can do, but whether the authority will listen to them is another matter

尊者：佛教徒或任何人都可呼吁但政府会不会采纳是另外一回事

student: should the buddhists be more active because

学生：佛教徒应该更积极主动一些吗

I know a lot of the buddhist countries killing is not down,

因为我知道很多佛教国家，杀戮并没有减少

so like, I think myanmar and srilanka, all these, alot of strays, let alone they are not killed

例如，缅甸，斯里兰卡有很多流浪动物，更不用说它们被杀害了

and if the buddhists don’t speak up, it’s sort of condoning the killing, would that be contributing, would that be sort of

如果佛教徒不呼吁，就如同宽容这种杀戮这是不是也促成了杀戮呢

participating in the killing, although the

参与到这种杀戮，

physical killing is not done by the buddhist, but not speaking up would that be participating in it?

虽然具体的屠杀并不是由佛教徒完成，但是不呼吁也等于参与了屠杀？

sayadaw: I don’t think so

尊者：我并不这么认为

because there are limitations to what we can do

因为我们的能力有限

and if we think we are responsible for other people killing then we will be responsible for everything

如果我们觉得我们要为别人的杀戮负责，那么我们得为所有事负责

people pay taxes to the governments,

人们给政府交税

these governments i mean the western governments

这里的政府，我指的是西方政府

make nuclear weapons and to kill people and so on

它们制造核武器，屠杀人民等

so if you think in this way

所以如果你这样想

then everybody will be responsible for the killings made by the government

那么每个人就要为政府的屠杀负责

so what we cannot do or what we cannot even influence I think we should practice the upekkha

所以，我们无能为力的时候，我们可以修习舍心

student: thank you

学生：谢谢

sayadaw: not the real, no compassionate towards them

尊者：不是说对它们不慈悲

but sometimes there is a limitation for what we can do

但是有时候，我们的能力有限

host: so, with that, please rise and put your palms together

主持：那么，大家起立，合十

disk01track21

so today is the last day

今天是最后一天

at my retreats on the last day I always tell yogis

在指导禅修时，最后一天我经常告诉大家

today is the last day and let’s do the best or let’s make the best

今天是最后一天，让我们做到最好

today, I was requested to explain jhāna and ñāṇa, two things

今天，请我讲禅那、智两件事

since you have studied the consciousness, mental factors

你们已经学过了心、心所

and also the classification of consciousness by way of feelings and so on

也按照“受”等给心分类

you already understand what jhāna is and what ñāṇa is

你已经了解什么是禅那，什么是智

these words are close to each other in sound, jhāna and ñāṇa

这两个词发音差不多

you all know again that there are two kinds of jhāna

你们也知道有两种禅那

form sphere jhāna and formless sphere jhāna

色界禅那、无色界禅那

and again the commentaries explain

注释书也解释说

that vipassana can be called jhāna magga or path can be called jhāna and phala or fruition can be called jhāna

内观可以被称为禅那、道心、果心也可以被称为禅那

so there can be a little confusion about this

所以这里就有点混乱

when we say jhāna we usually mean the rupavacara jhāna and arupavacara jhāna

我们通常用禅那指色界、无色界禅那

but according to the explanation given in the commentary

但是根据注释书的解释

vipassana can also be jhāna

内观也可以被称为禅那

so some vipassana experience can be called jhāna

所以有些内观的体验可以被称为禅那

but I think putting jhāna in vipassna is open to misunderstanding

但是我觉得说内观里有禅那容易造成误解

but first let us talk about jhāna

首先，我们谈谈“禅那”

so jhāna means observing the object closely

禅那意思是：紧密地专注于所缘

and in order to develop jhāna you need a strong concentration

为了开发禅那，你需要极强的禅定

so if you have no concentration you cannot expect to get jhāna

如果你没有禅定，你就不能获得禅那

the jhānas are described in the text

在佛经里阐述了禅那

in the discourses as well as in abhidhamma in another way than what we are familiar with through this manual of abhidhamma

在阿毗达摩里也有阐述但是跟概要精解里所讲的“禅那”不同

whenever buddha described jhāna he said quite secluded from sense pleasures or sense objects

佛陀阐述禅那的时候他说，与感官快乐或感官的所缘彻底脱离

quite secluded from unwholesome states

与不善的状态彻底脱离

a monk attains and dwells in the jhāna, first jhāna and so on

比丘获得禅那，初禅等等

so in order to get jhāna you need seclusion from sense objects

所以为了获得禅那，你要与感官所缘脱离

seclusion from sight, sound, smell, taste and touch that are desirable

与可意的色声香味触脱离

so first we need seclusion from the sense objects

所以，首先我们需要与感官所缘脱离

that are conditions for sense pleasures to arise

这些感官所缘导致感官快乐的产生

or that are conditions for attachment to sense pleasures to arise

或者导致生起对感官快乐的贪执

and that we achieve by going to a suitable place for meditation

通过找一个合适的禅修地点来实现

not among objects that could distract us

不是从干扰我们的所缘中去寻找

so that is called bodily seclusion

这被称为身离

so bodily seclusion means going to a place where there are no distractions of sense pleasures

身离指去一个没有感官快乐干扰的地方

so the best place for this kind of practice is in a forest

所以这种修行最好的地方就是森林

and buddha said quite secluded from unwholesome states

佛陀说彻底脱离不善的状态

by this phrase it’s meant mental seclusion

这个词的意思是：身离

so there are first two kinds of seclusion bodily seclusion and mental seclusion

首先有两种离：身离、心离

mental seclusion means mind being free from mental hindrances

“心离”指心脱离诸盖

so when mind is free from mental hindrances it’s free from unwholesome state

当心脱离诸盖，它就脱离的不善的状态

and so in the description of a jhāna, buddha said, quite secluded from unwholesome states

所以在描述禅那的时候，佛陀说：彻底脱离不善的状态

in order to be secluded from unwholesome states

要想脱离不善的状态

we have to practice meditation

我们就要禅修

so we try to keep our mind on one object

所以我们尽力将心置于一个所缘

and when we can keep the mind on the object

当我们能将心保持在所缘上

and prevent the mental hindrances from arising

防止诸盖的生起

we’re said to be mentally secluded

这称之为：心离

now when we practice meditation these mental hindrances can come to us quite often

当我们禅修时，诸盖会经常访问我们

when we practice meditation we want to get something

当我们禅修时，我们希望有所得

we’re attached to results

我们执着于结果

we want enlightenment

我们期待觉悟

and so when there are such desires

当存在这种欲望时

we cannot concentrate because this desire is a block to our progress

我们就不能专注，因为这种欲望是我们进步的障碍

or if we want some worldly things also when we’re practicing meditation

如果我们禅修的时候，贪求世俗的东西

then this desire for the object will block our practice

这种贪求也会障碍我们的修行

but sometimes even though we’re practicing we’re angry

但是有时，即使我们修行我们也会生气

somebody makes a noise and we’re angry

有人弄出了噪音我们就会生气

or it is too hot and we’re angry or it is too cold and we’re angry

或者天气太热、太冷我们都会生气

or a mosquito bites you and you’re angry

或者被蚊子叮咬你也会生气

so there’re so many things that can irritate us

所以，有许多东西会扰乱我们

and when we’re angry, we’re out of meditation

当我们生气的时候，我们就不是在禅修了

the moment anger comes into our mind we’re not in meditation

当嗔怒生起的刹那我们就不是在禅修

so anger or ill will or sometimes we’re depressed or discouraged

所以嗔怒，或者有时候沮丧、失望

so all these are the different forms of ill will

所有这些都是嗔的不同形式

and when this ill will arises

当这种嗔生起的时候

then we cannot meditate

我们就无法禅修

so ill will is also a hindrance to the practice

所以嗔也是修行的障碍

when we’re able to prevent ill will from arising then we’re said to be mentally secluded

当我们能够防止嗔的生起就被称之为：心离

sometimes we’re practicing meditation and we feel sleepy

有时候我们禅修，感到想睡觉

we may not again and again

我们不能长期保持清醒

so we try to keep our mind on the object but we cannot

我们努力将心安住在所缘上但是我们做不到

so sleepiness is another mental hindrance

所以睡眠也是一个盖

every yogi has this problem

每个禅修者都有这种问题

sometimes they did report that they could not get rid of sleepiness

有时候，他们说他们没办法摆脱睡眠

so when sleepiness comes you mind becomes blurry and dull

当睡眠来的时候，你的心变得迷糊、迟钝

and so you cannot see the object clearly

你不能清晰地观察所缘

and so there is a kind of unclearness in seeing the object

所以在观察所缘上，不是很清晰

sometimes your mind does not seem to be stuck to the object

有时候，你的心看起来不能专注于所缘

your mind is like wavering above the object

你的心在所缘上面摆动

your mind does not go to other objects but your mind is not on the meditation object and sticking to it either

你的心没有跑到其他所缘上但是你的心也不能专注于所缘

so that is called restlessness, restlessness of mind

所以这就被称为掉举，心的掉举

so when there is restlessness of mind, that means when mind cannot be on the object squarely or

所以当心掉举的时候，说明心不能规规矩矩地保持在所缘上

stuck to the object

不能专注于所缘

we cannot meditate

我们就无法禅修

so this restlessness is also a mental hindrance

所以掉举也是一个盖

and sometimes we may feel remorse

有时候我们感到后悔

something because we did something wrong in the past or we did not do something good in the past

因为我过去做错了事或者有些对的事，没去做

and then we’re sorry for that and that is regret or remorse

我们为此感到遗憾，后悔或恶作

when there is remorse in our mind, again we cannot practice so

这就是心的恶作，我们无法修行

remorse is also a hindrance

所以恶作也是一个盖

sometimes when we’re practicing meditation and we cannot get concentration then we begin to doubt

有时候禅修时，我们无法入定我们就开始怀疑

we begin to doubt the practice

对修行开始怀疑

or we begin to doubt the instructions given by the teacher and so on

或者开始怀疑老师对我们的指导

and when there is doubt you cannot go on meditating

存在疑问，就无法继续禅修

you’re out of meditation at that time and this is also a hindrance

你就离开了禅修，这也是盖

so there are these hindrances arising in our mind

所以这些都是我们心中的盖

quite often when we practice meditation

经常出现在我们禅修时

but we persevere

但是我们坚持

and little by little we’re able to keep these mental hindrances away

慢慢地，我们就能远离诸盖

then we begin to attain mental seclusion

这样就开始获得：心离

so when our minds are free from these hindrances

当我们的心脱离诸盖的时候

our mind is said to be secluded

我们的心就被隔离了

this mental seclusion is also important

这种心离也很重要

without the mental seclusion or without being away from mental hindrances

没有心离，或不远离诸盖

concentration cannot be achieved

就无法获得禅定

so whenever buddha described a monk abiding in the jhāna especially the first jhāna

每次佛陀说比丘进入禅那特别是初禅的时候

he said, quite secluded from sense pleasures, quite secluded from unwholesome states

他说：远离感官快乐远离不善的状态

so these are the pre-requisites for getting into jhāna

这些就是进入禅那的前提

and then the first jhāna described as accompanied by vitakka and vicāra

初禅伴随：寻、伺

so you all know vitakka and vicara

你们知道寻、伺

vitakka is the mental state that takes the mind to the object and puts the mind on the object

“寻”将心导向所缘，将心放在所缘上

and vicara is another mental state that keeps the mind engaged on the object

“伺”是另外一个心所将心保持在所缘上

in order to get jhana these two mental states are necessary

为了获得禅那，这两种心所是必要的

so you direct your mind to the object

你将你的心导向所缘

and then vitakka takes the mind to the object and puts it on the object

然后寻将心导向所缘

and then vicara keeps it engaged on the object

伺让心保持在所缘上

when I explained to you the rupavaraca citta I gave a simile or analogy

当我向你们解释色界心的时候我曾给你们举了一个例子

when you want to clean a bowl or a cup which is stained or soiled

当你想清洗一个脏碗或脏杯子的时候

then you firmly grip the bowl with one hand

你牢牢地用一只手握住碗

and then with the other hand some cloth or whatever in the hand your rub the bowl

然后用另外一只手拿一块布你用它来擦这只碗

so only when you grip firmly and rub the bowl can the bowl become clean

只有你牢牢地握住碗并且擦拭它，碗才会变干净

so in the same way when you practice meditation

同样，当你禅修时

your mind must take hold of the object firmly

你的心必须牢牢把握住所缘

and that your mind should be on the object as it will massaging the object or rubbing the object

你的心必须在所缘上，好像在擦拭这个所缘

now vicara is said to be rubbing the objects or massaging the object

“伺”就是擦拭这个所缘

that is it gets itself engaged on the object

就是说它让自己安住于所缘

and also it is said that there is a kind of rapture or piti when you get into this jhana

当你进入这个禅那时，还有某种“喜”

and there is also what is called happiness

还有“乐”

so that is how the first jhana is explained in the text

这就是经文里对初禅的描述

so in order to get jhana

所以为了获得禅那，

we need to have bodily seclusion and mental seclusion

我们要有：身离、心离

so when we get mental seclusion we also experience the seclusion of keeping mental defilements away for some time

当我们获得心离的时候，我们也能摆脱心里的烦恼暂时保持一段时间

when the mental defilements are away when our minds are free defilements

当除去了心里的烦恼

we experience what is called joy through being away from mental defilements

我们就体验到远离烦恼的喜乐

but in order to get jhana the most important thing is concentration or one pointedness of mind

但是为了获得禅那，最重要的是心一境性

one pointedness of mind is not mentioned in the description of the first jhana

在初禅的描述里，没有提到心一境性（舍？）此处似乎是法师口误？

but as you know there are five jhana factors

但是你们知道，有五个禅支

vitakka, vicara, piti, sukkha, and ekaggata, one pointedness of mind or concentration

寻、伺、喜、乐、心一境性

so when these factors become stronger and stronger

当这些禅支越来越强

mind is able to be on the meditation object

心就能够安住在禅修所缘上

and there is no distraction or mind is not distracted to other object

心就不会被干扰不会游移到其他所缘上

so when mind is able to be on the meditation object firmly

当心能够牢牢地安住在禅修所缘上

and going deep into it

并且深入进去

then what is called apāna or jhana arises

就生起禅那

and jhana is called jhana because it observes the object closely and also it burns the mental hindrances

禅那之所以被称为禅那因为它紧紧地专注于所缘同时也摧毁诸盖

that means when there is jhana mental hindrances cannot arise

即，如果有禅那，诸盖就不能生起

so jhana is said to burn the mental hindrances

所以，禅那是对诸盖进行摧毁的

if you want to get jhana, you practice samatha meditation

如果你想获得禅那，你修习止禅

there are 40 subjects of samatha meditation

止禅有40个业处

there are some subjects of samatha meditation that do not lead to attainment of jhana

有些止禅的业处不导致获得禅那

for example, recollection of the virtues of the buddha

例如，忆念佛陀的功德

if you practice that meditation

如果你忆念佛陀来禅修

you will not get jhana

就不会获得禅那

you will get only what is called access concentration or neighborhood concentration

你只能获得近行定

that is because the object the virtues of the buddha or the qualities of the buddha are so profound

这是因为佛陀诸功德这个所缘十分深广

and there are mostly ultimate realities

而且大多数是究竟法

through that type of meditation one cannot get absorption or jhana

通过这种禅定，不能获得禅那

so if you want to get jhana you practice the subjects that lead to jhana for example you practice kasina meditation

所以，如果你想获得禅那你就修习导致禅那的业处例如：修习地遍

kasina meditation means you make a disk of earth for example

地遍就是，例如做一个泥盘

and then look at it memorize it

然后观察它，忆念它

and try to get the image in your mind and so on

努力将它的相状记在心里等等

so if you want to get jhana you practice samatha meditation

所以如果你想获得禅那，你就要修止禅

then what about vipassana meditation

那么观禅呢？

if we use the word jhana

如果我们用禅那这个词

to mean the rupavacara jhana or arupavacara jhana

来指色界或无色界禅那

then you cannot get jhana through vipassana meditation

那么你就不能通过观禅获得禅那

vipassana meditation does not lead to attainment of jhana

观禅不能导致获得禅那

vipassana meditation leads to penetration into the nature of things

观禅导致看透事物的性质

vipassana meditation can help you to see the true nature of things

观禅可以帮助你看到事物的真实属性

to see the common characteristics of conditioned phenomena

看到有为法的基本特质

that is to see the three characteristics: impermanence, suffering and no soul

就是看到三相：无常、苦、无我

so if we use the word jhana to mean rupavacara and arupavacara jhana

所以如果我们用禅那这个词来指色界和无色界禅那

then

那么

you cannot get jhana through the practice of vipassana meditation

你就不能通过观禅来获得禅那

now in this respect

从这个意义上说

mahasi sayadaw talked about experiences that are like jhana experience while practicing vipassana meditation

马哈希尊者谈到体验，像观禅时获得的禅那体验

so in vipassana experience there are some experiences that are like jhana experience

所以在观禅体验中，有些体验像禅那的体验

in his talks, mahasi sayadaw explained this

马哈希尊者在讲法时对此解释道

so you practice vipassana meditation

你修观禅

and at some point, your practice resembles the first jhana, the second jhana, the third jhana, and the fourth jhana

在某种程度上，你的修习类似于初禅、二禅、三禅、四禅

that means the experience that you have during the practice of vipassana meditation

意思是你在修观禅时的体验

is like the jhana experience

类似于禅那的体验

but not the real jhana experience

但是不是真正的禅那体验

because real jhana or rupavacara jhana and arupavacara jhana cannot be obtained through vipassana meditation

因为真正的禅那：色界禅那、无色界禅那，不能通过观禅获得

so

所以

sayadaw said, the three lakkhaṇas are anicca lakkhaṇa, dukkha lakkhaṇa, and anatta lakkhaṇa

马哈希尊者说：无常、苦、无我三相，

lakkhaṇa means characteristics

“相”指特征

observing these three signs means vipassana jhana

观察此三相就是观禅禅那

so sayadaw explains that what he called vipassana jhana is just seeing the three characteristics

所以马哈希尊者解释说，内观禅那只是看到三相

so when you see the three characteristics you’re doing vipassana

当你看到三相，你就是在修内观

and that sayadaw called vipassana jhana

这被马哈希尊者称为内观禅那

so here vipassana jhana does not mean that there is rupavacara or arupavacara jhana in vipassana

所以，这里内观禅那不是指内观里存在色界或无色界禅那

but there are experiences that resemble jhana experience

但是有类似于禅那的体验

but one cannot possibly start with observation of these lakkhaṇas or characteristics

但是一个人一开始不可能就能看到这些相

that means the moment you sit down and practice meditation you will not see the three characteristics

意思是，你开始坐下禅修的时候不会看到这三相

so in order to see the three characteristics

为了看到三相

you have to make effort, you have to practice mindfulness

你必须精进，修习正念

you have to observe the object that are at the present moment

观察当下的所缘

so one must start observing the consciousness emanating from the six sense doors of the body

所以，必须观察由身体的六根门所产生的心识

that means your mind seeing, hearing, tasting, touching and so on

即你的心：看、听、尝、触等等

are wandering mind and many other mental states

你的妄念还有其他心理状态

to observe the actions of the body one must make a note of them as they occur

专注于身体的动作，你就要在它们生起时给它们作标记

so that is when you’re doing the body, contemplation of the body meditation

就是观察身体的时候观照身体的禅修

so going, lifting of the foot, moving forward of the foot, dropping of the foot

行走，抬脚，向前移、放脚

as one is walking

一边行走一边觉知

in the same way one must know the standing, sitting, sleeping

同样地，站立、坐下、睡觉的时候，也要觉知

bending, stretching, rising of the abdomen and and its falling,

弯曲、伸直、腹部的起伏

seeing hearing etc

看、听等等

all actions as they occur

如是觉知所有动作的发生

so

所以

this is what you do when you practice vipassana meditation

这就是你修内观禅修时做的事

while noting these actions of the body and the mind as they occur

当身体的动作，或心理活动生起的时候，对之进行标记

one will come to know of the new occurrence or happening of the actions

要了知下一个动作的发生

that means arising and disappearing of the actions

也就是动作的生灭

also the person out of these actions will be followed by a new series of actions

同时这个动作结束之后会跟随着其他的动作

you practice vipassana meditation, first you try to be mindful of the object of the present moment

修习内观禅修，首先你要尽力对当下的所缘保持正念

mostly the in-breath and the out-breath or the movements of the abdomen

大多数情况下是出入息或者是腹部的起伏

so in the beginning you do not yet see the three characteristics

开始时，你还看不到三相

but you try to keep your mind on the object

但是你尽力将心专注于所缘

and be mindful of the object paying just bare attention to the objects

对所缘保持正念，对所缘保持纯粹的注意力

then a time will come when you see the three characteristics

然后在将来某个时间，你会看到三相

when you see the objects arising and disappearing

当你看到所缘的生灭

and so you come to see that these objects are impermanent

你也就知道了这些所缘是无常的

and they are suffering or distress or misery

它们是苦、忧、悲惨

and there is no control over them

没有人能控制它们

so

所以

when a yogi begins to see these three characteristics

当禅修者开始看到这三相

there is a kind of mental activity

就出现一种心理活动

now when teachers give instruction for vipassana meditation they will say

当法师们作内观禅修开示时，会说

just be mindful of the object, do not think about the object

对所缘保持正念，不要思维所缘

but at this stage you cannot help thinking

但是在这个阶段，你没办法不思维

first you see the impermanent nature, suffering nature and the non-soul nature of the object you observe

首先你观察到所缘具有的无常、苦、无我的性质

and then you may think that just as this object is impermanent

然后，你可能想因为此刻的所缘是无常

so were the objects in the past so will be the object in the future

所以过去的所缘，未来的所缘，都是无常的

this kind of thinking goes on at the stage of vipassana meditation

在内观禅修的这个阶段，就有这类的思维

so during the stage of vipassana meditation

所以，在内观禅修阶段

there is a lot of activity of vitakka and vicara

有许多寻、伺的活动

you see directly the object at the present moment

你在当下直接观察所缘

as impermanent and so on

知道它的无常等等

and then you think that just as this is impermanent others will be impermanent too something like that

然后你思维，因为这是无常所以其他的也是无常诸如此类

so there is a kind of mental activity going on

所以就有这种形式的心理活动

and this mental activity is actually the activity of vitakka and vicara

这种心理活动实际就是寻、伺的活动

so that stage is like…

所以这个阶段类似于……

so the mindfulness of, this state of affairs in the physical and mental phenomena takes the meditator to the beginning of sammasana ñana

所以，这种正念，这种身体和思维的状态，让禅修者获得思维智

that is the first vipassana knowledge

这是第一种观智

comprehension of mind and body that means seeing mind and body as impermanent and so on

即观照名色二法的无常等相

so at this stage

所以在这个阶段

the yogi will make a note of any movement of action, physical or mental over and over

禅修者对身体或思想上的任何动作进行不断标记

and thus derive measure of peaceful happiness that is born of samadhi

这样就产生了由定生发的一种安详的幸福感

so during this stage, a yogi, because he can now note any movement, or any action, or any object

在这个阶段，禅修者可以对任何动作、所缘进行标记

he becomes peaceful, and so he enjoys a kind of happiness

他变得安详，所以沉浸于某种幸福之中

and that happiness is the result of mind being concentrated

这种幸福感来自于心的专注

it is born of samadhi

这是定的产物

so this kind of concentration is called ekaggata samadhi

这种形式的定被称为心一境性

this state is equivalent to the first stage of jhana

这种状态等于禅那的第一个阶段

so this is not jhana

它不是禅那

but it is like jhana

但是很类似于禅那

it is similar to the experience of first jhana because

它很类似于初禅的体验

in first jhana there are vitakka and vicara

初禅里有寻、伺

although mind is stuck to the object there is some kind of mental activity

虽然心专注于所缘还是由某种思维活动

vitakka, putting the mind on the object and vicara, keeping the mind engaged on the object, like vicara rubbing

寻，将心导向所缘伺，让心保持在所缘上就像伺一样擦拭所缘

in vipassana experience also at this stage there is this kind of thinking

在内观体验里，也有这种阶段也有此种形式的思维

so this stage the stage of sammasana ñāṇa, the comprehension of mind and matter

所以这种思维智阶段，对名法色法的观照

is equivalent to the first stage of jhana

等于初禅阶段

in the next stage as a yogi progresses

随着禅修的进展，在第二个阶段

the actions and movements will present themselves spontaneously for noting

动作会自动呈现出来被标记

that means in the beginning, the yogi has to make firm effort to be mindful and to see the impermanent nature and so on of the objects

意即，在开始，禅者要精进地保持正念，观察所缘的无常等相

when he reaches the next stage

然后他进入下一个阶段

the actions or movements will present themselves spontaneously for noting

行为动作自动呈现出来被标记

so he does not have to make much effort to note the objects,

所以他不需要刻意去作标记

because the objects as it were present themselves to his mind

因为所缘会如实地呈现于心中

so when he is able to note he is able to mindful of the object without much effort

当他不需要刻意，就能对所缘进行标记，能够对所缘保持正念

he has passed the first stage in which he has to make an effort to note them

他就通过了第一个阶段第一个阶段需要刻意去标记

and this next stage of insight is called udayabbaya ñāṇa

此第二阶段的内观被称为生灭智

udayabbaya means rising and falling and ñāṇa means knowledge

前面一个词意思是生灭，后面一个词意思是智

so knowledge of rising and falling

关于生灭的智慧

so at this stage the yogi sees the objects arising and disappearing

在这个阶段，禅者观察到所缘的生灭

whatever objects he observes he sees that the object arises and it disappears

无论观察到什么所缘他都看到所缘的生灭

so when a yogi begins to see the arising and disappearing or rise and fall of the object

当禅者开始见到所缘的生灭

there is no thinking of the object and there is no here wandering of the mind which is vicara

这里就没有对所缘的思维，也没有心的飘忽不定，即伺

so they are absent

即寻、伺都消失了

absent means they are not actively functioning at this moment

“消失”即它们在此刻没有积极发挥作用

and piti and sukha, rapture and joyfulness abound with a further strengthening of samadhi

喜、乐伴随着定力的进一步增强

so samadhi or concentration becomes stronger

所以定变得更强大了

and at the same time the yogi experiences rapture or joy

禅者同时体验到喜乐

because now he is able to see the rise and fall of objects clearly in his mind

因为现在他能在心里清楚地看到所缘的生灭了

and so he becomes happy

所以他有幸福感

he is joyful, he is rapturous

他是欢喜的

and so at this stage

所以在这个阶段

is the earlier part of udayabbaya ñāṇa

这是生灭智的初级阶段

now we divide this knowledge of rise and fall into two: the earlier part and then later mature part

我们将生灭智分为两阶段：初级阶段，成熟阶段

so during this earlier part of udayabbaya ñāṇa stage of insight

所以在生灭智的初级阶段

the experience is again equivalent to the second jhana stage

这种体验也等于二禅阶段

now you all know that there are no vitakka and vicara in second jhana

你们知道在二禅，没有寻、伺

if we take four jhanas not five jhanas

如果我们把禅那分成四个阶段，不是五个阶段

so in the fourfold method the first jhana is accompanied by vitakka and vicara

在四分法里，初禅伴随着寻、伺

and second jhana is not accompanied by vitakka and vicara

二禅没有寻、伺

so in the second jhana, vitakka and vicara are absent

所以在二禅里，寻、伺没有了

similarly at this stage of earlier part of the knowledge of rise and fall

类似地，在生灭智的早期阶段

there is no activity of vitakka and vicara

没有寻、伺的活动

there is no thinking now

没有思维

the yogi is just watching the objects or taking the objects as it arises and disappears

禅者只是观察所缘，或专注于所缘的生灭

and seeing the arising and disappearing

观察生灭

since there is no thinking like during the stage of sammasana ñāṇa or comprehending mind and matter

因为在此时，没有思维不像思维智阶段–观照名法色法

it is equivalent to the second jhana stage

这就等于第二个禅那阶段

at the advanced stage of udayabbaya ñāṇa

在生灭智的高级阶段

there is a mistake, typo error

这里有一个错误，打错字了

so I try to be perfect

我努力做到完美

but I can never be perfect

但是我永远达不到完美

there is at least one typing error or some error in my handout

在我发的材料里，至少有一处打字错误

but I’m glad that because that means I’m still a human

我很开心，因为那说明我还是一个凡夫

to err is human, right?

凡夫总是犯错，对吧？

so

所以

so at the advanced stage of udayabbaya ñāṇa, knowledge of rise and fall

在生灭智的高级阶段

delight emanating from the state of joy will be overcome by sukha and samadhi, peaceful happiness and concentration

“喜”被“乐”和“定”所淹没

during the earlier stage of the knowledge of rise and fall

在生灭智的初级阶段

a yogi experiences delight or illumination

禅者体验到“喜”或“光”

and he has a lot of piti and he has much energy and so on

他有很多“喜”“能量”等等

but these subside when he reaches the advanced stage of knowledge of rise and fall

但是在生灭智的高级阶段这些都消退了

because when delight and other states become evident

因为当喜和其他状态变得明显

a yogi is to watch this state or to make note of this state

禅者就标记这些状态

a yogi is not to take delight in this state

不以此状态为喜

if a yogi takes delight in this state when he sees illumination and so on

如果他看到光等，以此为喜

he will be stuck there and he will not be able to make any progress

他就卡在那个位置，不会有任何进步

so he is instructed to just watch them to just be mindful of them or make mental notes of them

所以就要教导他只是观照，只是对它们保持正念对它们进行标记

so that he is able to transcend them or he is able to overcome them

这样他就能超越它们

so at this stage these states that arise during the earlier stage of knowledge of rise and fall disappear

所以在这个阶段，在生灭智初级阶段的状态会消失

and sukha, peacefulness and samadhi, concentration have become prominent

乐、定就变得更显著

so that means there is no piti now

说明已经没有“喜”了

so it is like or it is equivalent to the third stage of jhana or the third jhana

这就像或等于第三个禅那

now the third jhana is without piti

三禅没有“喜”

again first jhana is with vitakka, vicara, piti, sukha

再来，初禅：寻、伺、喜、乐

second jhana without vitakka and vicara but with piti and sukha

二禅没有寻、伺，有喜、乐

now the third jhana, in the third jhana there is no piti

三禅没有：喜

so here also the piti or rapture that arose during the earlier stage of knowledge of rise and fall disappears

所以这里在生灭智初期生起的“喜”消失了

so only peacefulness and concentration remain and this stage is like the third jhana stage

只保留乐、定，所以这就像禅那的第三个阶段

then further even sukha dims and fades

然后进一步，即使“乐”也变弱消失了

when attention is focused on the constant decay and passing out of the phenomena as bhanga ñāṇa

当注意力集中在现象的不断坏灭这就是坏灭智

so bhanga means dissolution or breaking bhanga意思就是“坏灭”

and ñāṇa is knowledge nana是“智”

knowledge of dissolution knowledge of breaking

坏灭智

insight on decay and distraction develops

坏灭智得到开发

so from the advanced stage of udayabbaya ñāṇa

从生灭智的高级阶段

a yogi reaches the stage of bhanga ñāṇa

禅者达到坏灭智阶段

that means at this stage

意即在此阶段

he sees falling or disappearance more clearly than the arising

较之于“生”，他更清楚地看到“坏灭”

at this stage he’s seen objects disappearing

在这个阶段他看到所缘的“灭”

whatever objects he takes that he sees the disappearance or dissolution of that object

无论缘取何种所缘，他观察到所缘的坏灭

so when he sees the dissolution or breaking up of all the objects he observes

所以当他看到他观察到的所有所缘的坏灭

there arose in him indifference

他就生起“舍”

now he is not attached to it

他不执着于所缘

he has no delight in these experiences

对这些体验没有欢喜

but there is a kind of equanimity in him and that stands out prominently at this stage

但平舍心在这个阶段凸显出来。

and that stage is equivalent to the fourth stage of jhana

这种阶段等于第四阶段的禅那

on the fourth jhana that means the fifth according to fivefold method

四禅，相当于五分法的五禅

so the fourth jhana is even without sukha

所以，四禅连“乐”也没有

there is only upekkha and ekaggata

只有：舍、心一境性

there are only these two in the fourth jhana according to fourfold method

根据四分法，四禅只有这两个禅支

and the fifth jhana according to fivefold method

相当于五分法的五禅

now sayadaw is using here fourfold method

马哈希尊者在这里用的是四分法

so this stage of vipassana

所以这个阶段的内观

the stage of knowledge of dissolution

坏灭智阶段

is equivalent to or like the fourth jhana in rupavacara jhanas

相当于色界的四禅

in fact upekkha and ekaggata become more prominent in the higher stage of insight knowledge called sankharupekha ñāṇa

实际上，舍、一境性在行舍智阶段更加明显

this is also the top of different stages of knowledge in vipassana

这几乎是内观智的最高阶段

so in that stage the stage of equanimity about formations

在这个阶段，即行舍智阶段

the indifference or equanimity and ekaggata, one pointedness become more prominent

舍、一境性变得更加明显

so until that stage

直到这个阶段

is equivalent to the fourth stage of jhana

都相当于第四禅那阶段

so by this sayadaw explains to us that

借此，马哈希尊者向我们解释

there can be experiences like jhana in the practice of vipassana meditation

在内观修习中，可以有类似于禅那的体验

so they are not jhana if we use the word jhana to mean rupavacara and arupavacara jhana

如果“禅那”指的是色界、无色界禅那这种体验不是禅那

so I call them jhana-like experiences in vipassana

所以，我称之为像禅那的内观体验

now the commentary said that vipassana can also called jhana

注释书说，内观也可以被称为禅那

magga can also be called jhana and phala or fruition can also be called jhana

道、果也可以被称为禅那

vipassana can be called jhana because vipassana observes closely the three characteristics

内观可以被称为禅那因为内观紧紧专注三相

now rupavacara jhana and arupavacara jhana are called jhana because they closely observe the objects

色界、无色界禅那之所以被称为禅那因为它们紧紧专注所缘

vipassana is called jhana because it closely observes the three characteristics

内观被称为禅那，是因为它紧紧观注三相

and magga which is the outcome of vipassana is also called jhana

道心，是内观的成果也被称为禅那

because the work done by vipassana comes to be accomplished through magga

因为内观的成果通过道心得以完成

so when magga is reached vipassana comes to an end

所以当获得道心时，内观就结束了

and so that means the observation of the three characteristics come to an end

这就是说对三相的专注结束了

so magga is also called jhana

所以道心也被称为禅那

and phala or fruition is also called jhana

果心也被称为禅那

because it examines closely the characteristic of nibbana or characteristic of cessation

因为它紧紧专注涅槃相

so according to this explanation in the commentary

所以根据注释书的这种解释

vipassana can also be jhana, magga can also be called jhana, phala also can be called jhana

内观可以被称为禅那道、果也可以被称为禅那

so we may use or we may call the experiences just mentioned as vipassana jhana

所以我们可将上述的体验称为内观禅那

but as I said in the beginning

我在开始时也讲过

using the word vipassana jhana is open to misunderstanding

用内观禅那这个词容易产生误会

so if you do not qualify if you say there are vipassana jhanas people may think that in vipassana also there are rupavacara jhanas and arupavacara jhanas

如果你不加限制词谈内观禅那人们会觉得内观中也有色界、无色界禅那

and why there can be no rupavacara jhana and arupavacara jhana in vipassana

为什么内观中不能有色界、无色界禅那

now rupavacara jhana and arupavacara jhana takes objects

色界禅那、无色界禅那缘取的所缘

like concepts, some ultimate reality as object

例如：概念、一些究竟法

but vipassana takes miscellaneous formations as object

但是内观的所缘是有为法

so their objects are different

所以它们的所缘是不同的

since their objects are different

因为所缘不同

one cannot be called by the name of the other

名称就不能混淆

so the rupavacara jhanas and arupa jhanas take mostly concepts as object

所以色界禅那、无色界禅那大多数时候以概念为所缘

and vipassana takes the three characteristics as object

内观以三相为所缘

or the conditioned phenomena which have these three characteristics

或者说有为法的三相

so when it is one it cannot be the other

所以禅那只能属于其一

so vipassana cannot be jhana and jhana cannot be vipassna if we take jhana to mean rupavacara jhana and arupavacara jhana

所以内观不能是禅那，如果禅那指色界、无色界的禅那，禅那也不能是内观

I was thinking why the commentaries explain like this to make us confused

我曾想，为什么注释书这么解释，让我们困惑

in the discourses sometimes the word jhana is used to mean also vipassana

在佛经里，有时候禅那也用来指内观

there is a verse in dhammapada which states you yourselves must make the effort

在法句经里有一句偈子：汝当自努力！

most of you are familiar with that saying, right?

你们大多数都熟悉这句，对吧？

you yourselves must make the effort Tathāgatas are only teachers or proclaimers

汝当自努力！如来唯说者。

and then those who have entered the path and examined closely by jhanas will get free from the bond of mara

入道修禅那，解脱魔系缚。

now here the word jhana is used

在这里用到“禅那”这个词

and it is said you will get from the bond of mara that means you will attain enlightenment

解脱魔系缚，即证得涅槃

here jhana cannot mean rupavacara or arupavacara jhana only

这里“禅那”不会只是指：色界或无色界禅那

so here the commentary said examining closely by two kinds of jhanas

所以这里，注释书说，用两种禅那紧紧专注

and two kinds of jhanas means rupavacara and arupavacara jhana at one hand

两种禅那，一方面意即：色界和无色界禅那

and vipassana and magga on the other

另外一个：内观、道心禅那

so in some places

所以在有些地方

jhana can mean not rupavacara and arupavacara only

禅那不仅仅可以指代：色界和无色界禅那

but also vipassana and magga and so on

还指内观、道心禅那等等

commentaries explain that

注释书解释说

vipassana, magga and phala can also be jhana

内观、道、果也可以是禅那

so we must understand this clearly

所以，我们必须清楚地了解这点

and when we talk about it or when we use the term jhana

当我们谈到它们，或使用禅那这个词

it is good to define it before we talk

最好在谈论之前进行定义

so I’m using the word jhana in this sense or in that sense

我是从这个意义还是那个意义使用这个词

that way, you will not be misunderstood

这样，你就不会被人误解

ok, let’s have a break.

好，我们休息一下

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now ñāṇa, we have not finished jhāna and ñāṇa yet

现在是“智”，我们还没有讨论完“禅那”、“智”

so ñāṇa and jhāna, very close in each other in sound

所以“智”、“禅那“巴利语发音很类似

and so people may be confused

所以，大家可能容易搞混

that is if you do not say the word clearly

如果你不能清晰地发音的话

so you say the jhāna and people may hear ñāṇa

所以，你说“禅那”，别人可能听成“智”

now ñāṇa is spelled with n with a wavy line above

“智”的巴利语第一个n上有波浪线

and then n with the dot beneath it and a

第二个n下面有一个点，然后是字母a now as I explained few days ago

我几天前解释过

the dot beneath the letters mean that they are to be pronounced with the front of the tongue n下面的点，表示发音的时候舌头的前端

touch against the hard palate, they’re called cerebrals

要触碰到硬腭，这个音被称为反舌音

so ñāṇa the word ñāṇa means knowing

“智”意思是“理解”

or knowledge

或“知识”

so there are in the manual mentions three words

在概要精解里提到三个词

pañña, ñāṇa and amoha

慧、智、无痴

so they are synonyms, so in the abhidhamma the three terms are used synonymously

它们是同义词，在阿毗达摩里，这三个词意思是相同的

so sometimes pañña will be used, sometimes ñāṇa and sometimes amoha

有时候，用“慧”、有时用“智”、有时用“无痴”

but they mean the same thing

但是它们的意思是一样的

so pañña also means knowing, ñāṇa means knowing

慧意思也是知道，智，也是知道

amoha means not ignorance, non-delusion

无痴，意思是没有无明，没有迷惑

so amoha also means wisdom or understanding

所以，无痴意思也是：智慧、明白

and as you know ñāṇa is one of the beautiful mental factors

你们知道，智是一个美心所

the last of the 25 beautiful mental factors 25个美心所的最后一个

so ñāṇa is one mental state or one mental factor

所以，智是一个心所

and jhāna is the combination of five or four, three, two mental states

禅那是五、四、三、二个心所的组合

so they are different

所以它们是不同的

and in jhāna

在禅那里

now among the five jhāna factors, do you find pañña or ñāṇa there?

在五个禅支里，你有看到：慧或智吗？

no

没有

so that means not that it is without ñāṇa

不是说，禅那里就没有“智”

the jhāna is always accompanied by this ñāṇa

禅那永远伴随着“智”

but in the jhānas

但是在禅那里

the concentration plays a more important role than ñāṇa

“定”的作用比“智”更大

that is why you practice jhāna but you cannot know the true nature of things

所以，你修禅那，但是你不能知道事物的真正性质

so jhāna is the strong concentration of the object

所以，禅那是对所缘的强烈专注

and then this jhāna can lead you to attaining psychic powers or abhiññās

这种禅那可以使你产生神通

and just that

不过如此

so that is why in order to penetrate into the nature of things

所以，要想看透事物的性质

you have to practice pañña or vipassana

你必须修慧，即修内观

in vipassana pañña is predominant

在内观中，“慧”起主要作用

without pañña there can be no vipassana

没有“慧”，就没有内观

because with the help of vipassana you see the true nature of things

因为，借助内观，你看到事物的真正性质

you see the conditioned phenomena as impermanent, suffering and non-soul

你看到有为法的无常、苦、无我

the jhāna and ñāṇa are two separate mental states or mental factors

禅那和智是不同的心所

jhāna is again the combination of five, four, three or two mental factors

禅那是几个心所（5,4,3,2）的组合

and ñāṇa is one mental factor the last of the beautiful mental factors

“智”是一个心所美心所的最后一个

and

并且

the concentration means or samadhi, let us use the word samadhi

定，就是三摩地我们就用三摩地

in the word samadhi there is a sam and adhi

三摩地，由“三”、“阿地”组成

we divide the word into two: sam, adhi

我们将其拆分为：三、阿地

so sam adhi joined, samadhi

这两个组合起来就是三摩地

now sam here means evenly and rightly sam这里指：平均地、恰当地

and adhi means putting or placing adhi意思是：放置

so placing the mind on the object evenly and rightly

意思就是将心平均地，恰当地放置在所缘上

evenly and rightly means

平均地，恰当地，意思是

evenly means keeping the concomitant together and let them scattered

平均地，意思是将心所保持在一起，不让它们分散

when concentration keeps the consciousness on the object

禅定让心放在所缘上

it keeps the other concomitants altogether

保持其他心所在一起

and it does not let these to be scattered away

不让它们分散开去

also it keeps the consciousness and its concomitants on this object on the object

它也让心、心所专注于所缘

and do not let them to be distracted to other objects

不让其它所缘来干扰

so that is what we call concentration

这就是我们说的：定

so normally we say concentration is the mind staying on the object for a longer period of time

所以，通常我们说“定”就是心长时间保持在所缘上

so that is concentration which is predominant factor in jhāna

所以，“定”就是禅那的主导因素

now ñāṇa is

“智”就是

said to have the characteristics of penetrating things according to their intrinsic nature

具有看透事物本质的特质

that means understanding the intrinsic nature of things

即，理解事物的本质

you observe an object and you come to see that this object is, say, if it is

你观察所缘，发现这个所缘，例如

material property, you say this is material property

是色法，你说这是色法

this has no cognizing power and so on

它没有认知的能力，等等

and if you watch your mind you that this mind takes the object

如果你观察你的心，知道它缘取目标

and that means this mind as it were leans toward the object, bends towards the object

即，心会导向，倾向所缘

and so these characteristics you see through constant observation of objects

所以你通过持续对所缘的观察，看到的这些特质

and that seeing is called penetrating things according to their intrinsic nature

这种观察被称为：根据本质看透事物

so only through pañña or ñāṇa can you see these characteristics

只有通过“慧”、“智”，你才能看到这些特质

now common characteristics and individual characteristics

共有的特质，个别的特质

and its function is to illuminate the objective field

它的作用就是观照客观领域

it is like light

就像光

when there is pañña, then you see the objects as they are clearly, it’s like the flat light

有慧，你就能清楚地看到所缘这就像照明

so when there is light you can see things in the room

有了光照，你才能看到室内的东西

and in the same way, when there is pañña, you can see the object clearly

同样，有了“慧”，你就能清楚地看到所缘

so it is compared to a lamp or a light

所以它被比喻成灯或光

and it is manifested as non-bewilderment

它的表现就是没有困惑

non-bewilderment means absence of bewilderment

没有困惑就是没有迷惑

you’re not lost when pañña is with you

如果有“慧”你就不会迷失

so it is compared to a guide in a forest

所以，慧被比喻成森林里的向导

so in a forest you don’t know where you go and you’re lost but

你在森林里迷路了，但是

a guide comes and then he leads you safely out of the forest

来了一个向导，把你安全地带出森林

so it is also like a guide in a forest

所以，它也像森林里的向导

so mostly people get lost in the forest and that is bewilderment

所以，大多数情况下，人们在森林里会迷路，这就是困惑

but when there is pañña then it will take you out of this bewilderment to safety

但是如果有“慧”，就会将你带离困惑，至安全地带

and so it is said to be like a guide in a forest

所以，它也被比喻成森林里的向导

and it proximate cause is wise attention or yoniso manasikara

它的近因是如理作意

so when you have yoniso manasikara or wise attention or correct attitude towards things

当你如理作意，或者对事物有正确的态度

then pañña or understanding tends to arise

慧就会生起

so jhāna and ñāṇa are two separate things

禅那、智，是不同的

and now you understand that jhāna is a name of the group of five, four, three, two and two jhāna factors

你们知道禅那是五个、或四三二个禅支的集合

and ñāṇa is one mental factor that belongs to the group of beautiful mental factors

智是属于美心所的一个心所

although they’re different

虽然它们不同

they arise with many types of consciousness

它们与许多不同的心同生

you have gone through the combination of consciousness and mental factors

你们学过了心、心所的组合

even if you do not know without looking at the chart

即使你不借助图表就不知道

I think the chart will help you, so the mental factors that we call jhāna factors and pañña

我想图表会帮助你们，禅支、慧，都属于我们所说的心所

the ñāṇa arise simultaneously with some types of consciousness

智与某些心同时生起

although they arise together and taking the same object their functions are different

虽然它们同生，所缘相同但是它们的作用是不同的

the function of vitakka is say to take the consciousness and put it on the object and so on

“寻”的作用就是将心导向所缘，诸如此类

but the function or characteristic of this understanding or ñāṇa is

但是“智”的作用是

to penetrate into the nature of things or to see things as they really are

穿透事物的本质，如实观照事物

so jhāna and ñāṇa are two separate things

所以，禅那、智是不同的

in the jhāna concentration is predominant

在禅那里，“定”占主导

and in vipassana ñāṇa is predominant

在内观中，“智”占主导

actually the word vipassana is also a synonym for pañña

实际上，“内观”也是“慧”的同义词

because vipassana is composed of vi and passana and passana, seeing

因为，内观由vi和passana组成，

passana的意思是：看

seeing means seeing with your mind eye and so it is understanding

看，意思就是在心里看，所以它的意思是“理解”

so we get pañña, ñāṇa, amoha, vipassana, four synonyms for understanding or knowledge

所以，我们有：慧、智、无痴、内观，四个同义词它们的意思是：理解

this class is too short, everybody is saying it is too short

这门课太短了，大家都说它太短了

so I’m not able to cover the whole book at this class

所以，我不能在这门课里涵盖整本书

but I want you to know what you can expect from this book

但是我希望你们知道，这本书里有什么

so we have now covered three chapters

我们已经学了三章

three chapters quickly

快速学习了三章

so I think you read the book again and check with the handouts and so on

所以，我想你们再读读这本书参照发下去的资料

now the fourth chapter I told you about the thought processes

第四章，我给你们讲了心路过程

so fourth chapter deals with thought processes

所以第四章，讲的是心路过程

like seeing thought process, mind door thought process, jhāna thought process

例如：眼门心路过程，意门心路过程禅那心路过程

magga thought process

圣道心路过程

and also about the registering consciousness, tadārammaṇa

还讲了彼所缘

and also it gives us which javanas arise once only

还介绍了哪种速行只生起一次

which arise, say, four times, five times, six times, seven times and many times

哪种生起四次，五次，六次，七次，多次

and also it teaches us what type of individuals have what type of consciousness

还介绍了什么样的人，有什么样的心识

so in the fourth chapter now we will learn that

所以，在第四章，我们要学习这些

in the fifth chapter

在第五章

the first thing taught is the Buddhist cosmos

首先介绍的是佛教的宇宙

the world according to Buddhism

佛教描绘的世界

the world with its four great continents

这个世界的四大洲

and then in the middle there is mount meru

中间的须弥山

four great oceans and so on

四大洋等等

and also the 31 planes of existence

还有31生存界

so we find 31 planes of existence in the fifth chapter

所以在第五章，我们有31界

and then this chapter teaches us about what type of the re-linking consciousness is for what type of being

这章告诉我们什么结生心就会有什么样的众生

or in other word, what type of being takes conception with what type of consciousness

或者说，什么类型的众生在受孕时获得什么样的心识

and then one section is on kamma

有一节是介绍业

so we learn about kamma, there are different kinds of kamma

我们学习业，有不同类型的业

kamma that gives results in this life, kamma that gives results in next life, next future life

此生产生果报的业，来生产生果报的业，未来产生果报的业

and then kamma that gives results in the existences beginning with the third

包括前三果，业都会产生果报

until one becomes arahant and dies and then the kamma which become defunct

直到阿罗汉的死亡，业才失效

so different kinds of kamma are mentioned there

所以，这里提到不同的业

I told you about the three root superior

我讲过好的三因

three root inferior and so on

和不好的三因，等等

so those will be mentioned in the fifth chapter

这些都在第五章介绍

and the last section of fifth chapter is very interesting, it is about death and rebirth

第五章的最后一节很有趣是关于死亡和投生的

so how death occurs and how rebirth takes place

如何死亡，如何投生

the death, rebirth thought process we will learn that in the last section of the fifth chapter

死亡、投生的心路过程我们将在第五章最后一节学

and then the sixth chapter deals with matter

第六章讲色法

enumeration of 28 matters

介绍28种色法

and then there are different divisions

有不同的分类

there are causes and there are groupings

有不同的因，分组

and how they arise and disappear in one life

它们在一期寿命中如何生灭

and at the end of the sixth chapter is the section on nibbana

第六章的最后一节讲涅槃

and the seventh chapter deals with different categories

第七章介绍不同的范畴

now when buddha taught, he taught in different ways

当佛陀说法时，方式各异

buddha possessed the ability to see into the minds of his listeners

佛陀有能力洞察听众的心

and so buddha knows this person is of hate temperament, this person is of attachment temperament and so on

所以佛知道，这个众生习气偏嗔那个众生习气偏贪

and also he knows what to teach to that person

他也知道如何因材施教

listeners are different from one another

听众各不相同

so some listeners are familiar with the word khandha

有些听众对“蕴”这个词熟悉

so for such listeners buddha used the word khandha to teach them

对于这样的人，佛陀就用“蕴”来教

but there may be other listeners who are familiar with the word dhātu

但是有其他听众，熟悉“界”

so for them buddha use the word dhātu but meaning the same

所以对于他们，佛陀用“界”这个词，意思是一样的

so the same dhammas

是相同的法

the same consciousnesses and mental factors are given different names

相同的心、心所，被赋予不同的名称

and that is to enable his listeners, different listeners to understand and to get enlightenment

目的就是让不同的听众，都能明白，并且觉悟

now in the seventh chapter, such categories are taught

在第七章，就教了这些范畴

like, I will use pali, āsavas, yogas, oghas and so on

例如，我用巴利语：漏、瑜伽、暴流等等

and in the seventh chapter you will find the five aggregates

在第七章，你们会学到五蕴

and then five aggregates of clinging

然后是：五取蕴

and 22 faculties 22根

and seven factors of enlightenment 7觉支

and four noble truth so

四圣道，所以

these are taught in seventh chapter

第七章讲这些

and then the eighth chapter, the eighth chapter I think the most difficult of the nine chapters

然后是第八章，我觉得第八章是九章之中最难的

first the dependent origination is taught

首先讲缘起

but they’re not so complicated, seem to be simple

但不是那么复杂，看起来简单

but actually as you know, dependent origination is profound teaching

但是实际上，你们知道缘起是很深的理论

and you need real knowledge of abhidhamma to undersand it fully

你需要真正了解阿毗达摩才能完全理解它

and then the next section is on Paṭṭhāna, the 24 modes of relation

下一节是关于发趣论，讲24缘

and Paṭṭhāna is the most profound of the seven books

发趣论是七论之中最深的

and just a little bit of the Paṭṭhāna relations are given in the eighth chapter

在第八章，只是简单介绍了发趣论中的缘

now please note that

请注意

if you study dependent origination

如果你学习缘起

your understanding of dependent origination will be full or complete only when you study along with Paṭṭhāna

只有借助于发趣论，你对缘起的理解才能全面

the other day I told you about that

上次我也给你们讲了

like viññāṇa paccaya nāma-rūpa

例如识缘名色

because there is consciousness as condition there are nāma and rūpa

因为，有“识”作为缘，就有名法、色法

so most people think that this relationship is as cause and effect

许多人认为，这种关系就是因果关系

but actually it is not the relation of cause and effect

但是实际上，不是因果关系

but just arising together and one supporting the other or supporting each other

只是同时生起，一个支持另一个或者相互支持

so such relationships you understand only when you study it with reference to Paṭṭhāna

所以只有参照发趣论，才能理解这种关系

but in this book

但是在这本书里

the dependent origination and Paṭṭhāna taught separately

缘起和发趣论是分开介绍

but in visudhimagga when commenting on dependent origination the commentator put in the Paṭṭhāna also

但是在清净道论里，注释者介绍缘起时，也讲了发趣论

and the last chapter or ninth chapter is on meditation

最后，第九章介绍禅修

so samatha meditation and vipassana meditation

止禅、观禅

you will find there

你能在第九章看到

but it’s very very brief

但是非常简要

it is like an abbreviation of visudhimagga

就像是清净道论的节略

so with the help of visudhimagga you can study in more detail the samatha meditation and vipassana meditation

所以，借助于清净道论，你可以更详细地了解止禅、观禅

but in this manual both samatha and vipassana meditation will be taught in brief

但是在概要精解里，止禅、观禅都讲的很简略

so this is what we can find in this manual

所以，这就是这本概要精解里我们能学到的

and after we have studied this manual

我们学习这本精解之后

then we can go to any abhidhamma book

我们可以看任何阿毗达摩的书

and read it and understand it

读它们，并且理解它们

and enjoy understanding it

享受理解它们的乐趣

so that is why I told you we’re not yet inside abhidhamma yet

所以，我告诉你们我们还没进入阿毗达摩

but we’re going towards abhidhamma and so with this key

我们只是走向阿毗达摩，通过这把钥匙

with the key of this manual we will be able to open the door of abhidhamma

通过概要精解这把钥匙我们将能打开阿毗达摩之门

and take the treasures of abhidhamma, whatever treasure we like from that store house of abhidhamma

获取阿毗达摩的宝藏在阿毗达摩这个宝库任意取用

so

所以

I hope you will continue studying abhidhamma

我希望你们继续学习阿毗达摩

you may read the book and study as much as you can

你们可以读这本书，尽情学习

and then when I come back

当我下次回来

so you can study with me also

你们也可以跟我一起学习

so now I am requested to come back in June

现在，大家希望我六月回来

so I have not given my promise yet

我还没有作出承诺

but I will try to come in June again to continue this class

我将尽量在六月份回来，继续授课

I hope to see you all at the next class also

我希望下次我回来，你们大家都还来上课

Host: ok, we shall have 50 minutes for question and answer

主持：我们有50分钟问答时间

since this is the concluding evening for the course

因为今晚是最后一次课

I would encourage all of you, apart from asking questions related to the subject on abhidhamma

我鼓励大家，除了提有关阿毗达摩的问题外

you may also like to express your opinion how you feel about the course you know how you feel about the way sayadaw teaches us the course

你也可以谈谈对课程的评价对尊者授课方式的评价

I think it will be very useful feedback for sayadaw if you could give us your very frank opinion,

我想如果你们能坦率地谈谈看法，对于尊者而言将是一个很好的反馈

alright, anybody has any question?

好，有人有问题吗？

student: sayadaw

学生：尊者

I am quite concerned about this, the act of organ transplant

我对器官移植很关注

because at the moment of I think

因为我想，在移植的时候

the donor, the organs from his body will be removed immediately after his declared death

被宣布死亡后，捐赠者的器官会立刻被移植

so I don’t know whether the definition of death in hospital medically, is it the same as the death defined in Buddhism

我不知道医学上对死亡的定义是不是与佛教里死亡的定义是一样的？

so if not the same

如果不一样

then the removal of the organ would it cause any unwholesome thought in the donor’s mind and

那么器官移植会给捐献者的心里，造成不善的想法吗？

cause the rebirth of this person to be in some unwholesome realm

让他投生到不善的地方去？

could you please enlighten me on that? thank you

你能就此给我一些开示吗？谢谢

sayadaw: now death is defined as the end of one life

尊者：死亡被定义成生命的结束

and end of one life is explained as the cessation of life

生命的结束被解释成生命的终结

and the disappearance of the heat in the body

身体里热量的消失

and then disappearance of consciousness

然后是心识的消失

so that is what is called death

这就是死亡的定义

if there is still consciousness then one is not supposed to be dead

如果还有心识，就不能称其死亡

and when there is what is called life

如果生命还存在

life faculty is still in the faculty then one is not dead yet

命根还存在，他就没有死

so when these three depart from the body then the body is considered dead

当这三者离开身体，才能说这个身体死了

and donating organs I think is a good practice

捐献器官，我认为是个善举

because it is a kind of dana

因为它是种布施

and bodhisattas especially practice such things

特别是菩萨道会这样修行

but bodhisattas are described as giving away their parts of their body while they’re alive

但是菩萨据说是在活着的时候捐献他的部分身体

and for a donor

对于器官捐献者

if he has no regret about that

如果他对此不后悔

and if he sincerely make donation

真诚地想捐献器官

or right away or whatever

立刻就捐献，不管如何

I think there can be no undesirable result from that act

我觉得这种行为，不会带来坏的果报

and for those who takes the organ out

对于那些做器官移植的人

I’m not sure because

我不太肯定，因为

death according to medical science may be different from that according to abhidhamma

医学上的死亡，可能与阿毗达摩定义的死亡不同

if all of the three are absent

如果前述三者都消失了

when the organ is taken out when there can be no unwholesome act on the part of one who operates the man

器官被移植出去，对于做器官移植的医生而言，没有不善的行为

but if he is still alive according to abhidhamma

但是，如果根据阿毗达摩，这个人还活着

there may involve taking of life

作移植手术的医生，就涉及到杀生

because panatipatha, the taking of life means making life shorter than it would have if it is not disturbed

因为，杀生，就是让生命提前结束

student: sir, perhaps I could just add on to your answer

学生：尊者，或许我可以对你的回答作一些补充

medical death is defined as the cessation of all bodily function

医学上的死亡，被定义为所有身体功能的消失

and which needs is now the brain death criteria which states that the cessation of all mental activity

如今需要一个脑死亡的标准，就是说所有心理活动的结束

and there are seven physical clinical signs that you go through the determining can you go there

有七个医学体征才能确定死亡

sir, I have a question, it is regarding time

尊者，我有一个关于时间的问题

we’re all familiar with the concept of physical time like morning, afternoon and night

我们都熟悉物理的时间例如：早上、下午、晚上

and how long it takes to go from point A to point B

或者从A到B的时间

my question relates to psychological time

我的问题涉及心理时间

in the process of psychological time, there is the process of becoming

在心理时间，有一个存在的过程

and this is evident even as you meditate

即使在禅修时，这也会很明显

one meditates and in the psychological time space continuum one thing is that

禅修时，在心理时空连续里

in time to come, I will improve I will be, my mental defilements will be eradicated that

在将来时间内，我要提升自己我的心理烦恼将要被断除

and perhaps eventually become an enlightened being

或许最后成为觉悟者

my question is in abhidhamma or in Buddhism what is the concept or is there reality this psychological time, thank you

我的问题是，在阿毗达摩或佛教里对应的是什么概念，心理时间是不是一种实体，谢谢

sayadaw: time is said to be a concept

尊者：时间是一种概念

so time has no existence of its own or something like that

所以，时间没有独立的存在

because we cannot say when time first arises

因为我们不能说时间什么时候第一次生起

and then when it will disappear

什么时候会结束

and so it is supposed to belong the world of concepts

所以它应该属于概念范畴

more than that I don’t know

除此之外，我就不懂了

I don’t understand the psychological time what that means?

我不明白心理时间，是什么意思？

student: I think my psychological time is different from physical time

学生：我认为心理时间不同于物理时间

physical time is how we mark the day, the sun rises and the sun sets

物理时间，例如我们对白天的划分，日出，日落

but in psychological time, it does not follow, because you know time is relative

但是心理时间不是这样你知道，时间是相对的

so in psychological terms the time is, exists in the psychology

所以，从心理学而言时间存在于心中

and we abstract it forward and backward

我们向前向后，抽象出时间

but it exists in psychological terms it’s not in physical terms

但是是心理意义的，不是物理意义的

so what I mean is: is this concept of time in psychology erroneous is it actually there?

我的意思是，这种心理学上的时间概念，是不是错误的是不是真的存在？

sayadaw: I think what we call time exists in our mind in our imaginations

尊者：我想，我们所说的时间是存在于我们的心，想象之中

and we designate a part of time to be morning

我们把某段时间称为上午

another part to be afternoon, evening and so on

另外一段时间称为下午，晚上，诸如此类

but actually time is just time and there is no morning or evening or whatever

但实际上，时间不过是时间没有上午、晚上之类的

host: any body would like to make some comments about the course?

主持：有人要对本次课程发表看法吗？

there are all the feedback for my know, but would any body, at least let sayadaw hear about your comment

我知道有一些反馈，但是至少让尊者听到你们的反馈

student: sayadaw, earlier in the part of course you mentioned about bhavanga

学生：尊者，之前的课程里你提到过有分

existing in buddha only too [??]

佛陀只存在

only perhaps in three occasions

可能只存在三次

so the bhavanga continues

所以有分继续

relatively uninterrupted

相对不受干扰

whereas in normal human beings, we have a lot of bhavanga moments

但是对于凡夫，我们有很多有分

my question is since buddha has to give a lot of discourses,

我的问题是，因为佛陀要经常说法

does it mean that he has no mind activity occurring even when he sees and when he talks when he answers questions?

是不是即使他在看时，在讲法，回答时他都没有心理活动

sayadaw: you know, mind works very fast,

尊者：你知道，心运行的很快

so even when talking, our minds may be walking elsewhere or thinking of some other thing

即使讲话时，我们的心也许到别的地方去了，想别的事

I go on talking but I may be thinking of some other thing as well

我持续讲话，但是我也可以同时想其他的事情

so there is always mental activity

所以心理活动总是存在的

going on as long as life lasts

只要生命继续，就有心理活动

and when we’re asleep still there is mental activity

当我们睡觉时，也有心理活动

although this is not evident

虽然不明显

so bhavanga is also a mental activity also we call it inactive thought moments

有分也是心理活动，虽然我们称之为不活跃的心理活动

so inactive means not responding to the objects presented to us or we experienced

不活跃，意思是对显现的所缘不会做出反应

so there is also mental activity so long as we’re alive

所以，只要我们活着，就有心理活动

and for buddhas, buddhas have very quick intellect

对于佛陀而言，佛陀的智慧很敏锐

and so buddhas do not need many bhavanga moments between thought processes

所以佛陀在心路过程之间不需要很多的有分刹那

and especially when buddha show the twin miracle, that is the miracle of water and fire coming out of the body

特别是当佛陀显现双神变时，就是水、火从他身体出来

buddha had to enter into jhanas very quickly

佛陀需要很快进入禅那

so at those times it is said in this book about four or five times

所以，这时，在书里说有四五次

but the ancient commentaries say that

但是古时候的注释者说

the bhavangas can be as few as two times for the buddha

对于佛陀而言，有分可以少到只有两次

so that means just two bhvangas and then next thought process

意思是，两个有分之后就是下一个心路过程

and then that thought process ceases and then two bhavanga moments and then thought process

然后，那个心路过程停止又是两个有分然后又是心路过程

so for ordinary persons there may be hundreds of bhavanga moments before another thought process takes place

对于普通人，心路过程之间可能有成百上千个有分刹那

host: please written questions here

主持：这里是书面问题

sayadaw: Sampajañña is translated as clear comprehension

尊者：正智被翻译成：清晰的理解

that means correct understanding

就是正确的理解

Sampajañña comes only after one gets concentration

正智只来源于禅定

and sampajañña is the understanding of the different activities

正智是对于不同行为的理解

as just the elements doing their own function going on out of their own accord

理解不同的元素的作用

that is nobody regulating them, no person or no atma or whatever

没有人在操控它们，无人无我等

so understanding that way is called sampajañña

所以，这样理解，就是正智

normally we think we walk we bend we stretch and so on

通常，我们认为我们行走、弯曲、伸展等等

but through constant observation and through concentration

但通过持续的观照，通过禅定

we see that stretching is just the increase in air elements particles of air element caused by mind

我们发现伸展，不过是风大微粒的增加，由心造成

so when we see this and there is no agent or no person involved, it is just the phenomena going on

当观照到此，没有中介没有人参与，不过是现象的活动

then we’re said to possess sampajañña or clear comprehension

这样，就说有正智，清晰的理解

so clear comprehension comes some time after practice

所以正智，来源于修行之后的某个时间

at the first, say moment or at the first cession of sitting

首先，在禅坐的开始阶段

I don’t think sampajañña can come

我认为正智并不能产生

so after some time when one sees clearly and sees that there are only mind and matter and no other thing that we can call an agent or an atta

到了某个时间之后，观照的清楚，发现只有名色没有其他东西，诸如中介，自性

then we get sampajañña

那么我们就获得正智

so

所以

when we walk there is just the movements of the elements and nothing else

我们走路，只有四大的运作，没有其他

so seeing this way is sampajañña

如此观照，就是正智

and then we try to see the mind and the movement

然后，我们尽力去观照心和动作

during the lifting do not reach to the stage of moving forward

在抬脚的时候，还没有向前移动

so when it reaches the moving forward stage there is another pair of mind and matter

当向前移动时，是另外一对名色

and then that mind and matter arises and disappears at that moment, and then you put it down, there is another pair of mind and matter and so on

此时的名色生灭之后放脚的时候，又是另外一对名色诸如此类

so seeing this way is called sampajañña

所以，这样观照被称为正智

so sampajañña comes only after one gets good concentration

所以正智只能在获得高质量禅定之后才有

and the other question is about yedhammahetu-ppabhava

另外一个问题，关于“诸法因缘生”

so this verse is uttered by venerable Assaji to Upatissa

这个偈子，是阿说示尊者对优波帝须说的

who was to become the venerabla sariputta

优波帝须就是后来的舍利弗

and the commentary say that

注释书说

it teaches us the paṭiccasamuppāda in brief

这是缘起的节略

yedhammahetu-ppabhava

诸法因缘生

those that arise from a cause

从因缘而生的法

tesam hetum tathagatah

如来如是说

their cause the buddha proclaims

佛陀宣说它们的因

tesam ca yo nirodha

their cessation also the buddha proclaims and this is what the great recluse taught

佛陀也宣说它们的灭，这就是大沙门所教的

so in this verse there is mention of hetu, cause

所以在这个偈子里，提到“因”

and those that come from cause and then also the cessation

从因缘生的，也会灭去

so it teaches us the paṭiccasamuppāda in brief

这简略地教授了缘起法

the paṭiccasamuppāda in brief is when there is A there is B

缘起的简略形式：当A，于是B when there is no A there is no B

无A，就无B this is the paṭiccasamuppāda formula in brief

这是缘起的简要公式

so this verse also taught that budha taught

这个偈子也说，佛陀教授

those that arise through causes and also there are causes buddha taught

这些通过因而生佛陀也讲了这些因

so this verse is said to represent dependent origination

所以这个偈子就代表了缘起

and this verse is very popular in the olden days but nowadays people don’t use this much

这个偈子在古代很流行如今不那么流行了

In Burma there are may votive tablets

在缅甸，有很多还愿碑

with the buddha image above and

上面有佛像

beneath the buddha this verse was written

在佛像下面，就是这个偈子

and king Anawrahta

阿努律陀王

who was a king of Burma in the 11th century

是11世纪缅甸的国王

so he had this votive tablet, many of this made

他做了很多这种还愿碑

and what he did was

他做了很多

he had this verse written on the votive tablet

但是他把还愿碑上的偈子

and the last line he had changed to

最后一行给改变了

thus spake king Anawrahta

改成：阿努律陀作如是说

[laughs] [笑] oh, Paṭṭhāna, he asked about Paṭṭhāna also

发趣论，他也问了发趣论

so Paṭṭhāna is the teaching of the relationship between cause and effect, or conditioned what is conditioned

发趣论教授了因果、缘

and so according to the Paṭṭhāna everything is related to every other thing there is nothing that is absolute

根据发趣论，事物是相互联系的没有绝对的事物

and Paṭṭhāna teaches us not only that things are related

发趣论说，事物不仅是关联的

but it also teaches us how or in what way they’re related

它也讨论了事物的联系方式

so there is a difference between dependent origination and Paṭṭhāna

缘起和发趣论，是有区别的

dependent origination teaches us just say because of A there is B, or because there is A as a condition there is B and so on

缘起只是说由A而B，或者缘A生B等等

but Paṭṭhāna teaches us that A is related to B in this way

但是发趣论讨论，

A通过某种方式与B关联

like saying suppose there are two persons: father and son

例如有两个人，父亲、儿子

so like saying these two persons are related

这两个人有关系

or these two persons are related as father and son

或：这两个人的关系是父子

so paṭiccasamuppāda is like saying these two people are related

缘起就像说：这两个人有关系

but does not mention the relationship

但是没有谈到是什么关系

Paṭṭhāna is like saying these two persons are related as father and son

发趣论谈到了这两个人是父子关系

so we can find the gem of Paṭṭhāna in this verse

所以，我们可以在这个偈子里看到发趣论的精髓

because it says that buddha taught the cause of those that spring from causes

因为，它说佛陀教授从此因生发的事物

so that means buddha taught cause and effect

意思是佛陀教授因果

and along with cause and effect there can be also the mode of relationship between the cause and effect

伴随因果，也有因果之间不同的关系模式

but it is more closer to paṭiccasamuppāda than paṭṭhāna here

但是在这里，较之于发趣论它与缘起关系更近

becaue there is no mode of relationship mentioned in this verse

但是在这个偈子里，没有提到关系模式

host: ok, next question please

主持：好，下一个问题

student: sayadaw, I have two questions to ask

学生：尊者，我有两个问题

when I was logging to the website, here is a website Vietnam war

我上网时，有一个关于越南战争的网站

I noticed a video clip

我发现一个视频

this was about a Vietnamese monk, he was sitting in a lotus posture

是关于越南僧人，他跏趺而坐

and now he was burning himself protesting against america

他用自焚的方式抗议美国

my eye consciousness perceives him as he was in a state of painless

我的眼睛告诉我，他处于没有痛苦的状态

even though the fire was devouring him

虽然大火吞没了他

was he in the jhana state then?

他当时是处于禅那状态吗？

the precepts say that we should refrain from killing

戒律告诉我们要戒杀

but this case, the monk is killing himself, is it against the precepts? thank you

但是这种情况下，他算自杀这违反戒律吗？谢谢

sayadaw: I don’t quite understand

尊者：我还没搞清楚

what is that

她说的是什么

you understand? what?

你明白吗？是什么？

student: I think the monk was burning himself against the, protesting against the america

学生：我觉得僧人自焚抗议美国

ok, but when he burnt himself he was in a state of painless, what I perceive from eye consciousness

通过我的眼睛，他自焚的时候是没有任何痛苦的

was he against, was he in the state of jhanva state? jhana state

他当时是在禅那的状态吗？

sayadaw: no, no

尊者：不是，不是

because when a person is in a state of jhana

当一个人处于禅那状态

fire cannot burn

火就烧不了他

student: if he is doing that, is he against the precept of taking his life

学生：他这样做，违反杀生的戒律吗

sayadaw: that is problematic

尊者：这个比较麻烦

now

因为

ledi sayadaw wrote in his book

雷迪尊者曾经在著作提到

that killing oneself is not panatipatha

自杀不是杀生

but he did not give any reason or any textual evidence

但是他没有给出任何经文的证据

but he just said, it is not panatipatha

他只是说：那不是杀生

I mean not killing a living being or something

我的意思是，他说那不是杀生

but if we go by the conditions that would fulfill the full course of action of killing

但是如果我们遵照杀生的条件

I think it is also, it may also be panatipatha, but I’m not sure

我认为自杀也是杀生，但是我不肯定

because the killing becomes a full course of action when the five conditions are fulfilled, right?

因为当满足了五个要件，就是杀生，对吧

it must be a living being and the person knows that it is a living being 1、是众生。2、众生想。

and then there is intention to kill 3、起杀心。

and then making the effort the kill 4、兴方便。

and the person being killed 5、命断。

if these five are fulfilled, met with

五缘成犯，

then there is full course of action of killing

就满足这些条件，是杀生

so in killing oneself, all these five found there

所以，自杀里都有这五个条件

but since ledi sayadaw says

但是因为雷迪尊者说

killing oneself does not constitute panatipatha

自杀不是杀生

I’m unable to give you a definite answer

我也不能给你一个肯定的答复

student: sayadaw, I’ve read in this abhidhamma then there beings who also born into the brahma realms

学生：尊者，我在阿毗达摩里看到众生投生到梵天界

where they are more blissful and perhaps more pleasurable

那里更加享受，福报更好

there is a paradox here that is

这里就有一个悖论

because they are born into this realm

因为他们投生到这样的地方

they have have a very long lifespan

寿命非常长

that means they will live a very long life before they have a chance to attain enlightenment or buddhahood

意思是很久之后，他们才有机会成佛

whereas on the contrary, those who are rebrith into human realm

相反，投生到人界的众生

has got more suffering and they have a better chance of attaining enlightenment

更痛苦，但是有更好的机会觉悟

because of being in samsara

因为在轮回中

so the question here is

所以，问题是

is it more fortunate then to be reborn into the human world so that

是不是投生到人界更幸运

there will be suffering in the samsara which will hasten the development towards buddhahood and enlightenment

轮回的痛苦，会加快大家成佛的进度

rather than to be reborn into some brahma realms of existence where they will

而投生在梵天，他们

take a long time so-called in our malay term hen dakakera

他们要很长时间才能成佛用马来语说就是：#%……

sayadaw: if your aim is to become a buddha

尊者：如果你的目标是成佛

you have to fulfill the paramis

你要成就波罗蜜

and it is said that bodhisattas

据说菩萨

when they are reborn in brahma world or

当他们投生到梵天界

in a existence where they would live a long long time

在那里寿命非常长

then they not kill themselves but something like

有点像自杀，但是又不是

make resolution in their mind that they die early

他们会决意早点死亡

because only in the human world can they fulfill the paramitas effectively

因为只有在人间，才能有效成就波罗蜜

but one thing what you said was

但是你说的有一点

you have to wait for a long time to become enlightenment but that is not true

你需要等待很久才觉悟这个是不对的

because a person is reborn as a brahma

因为投生为梵天众生

and he doesn’t have to wait until the end of his life to become enlightenment or to reach the next stage of enlightenment

不需要等到死亡后，才能觉悟

although the world of devas

虽然天界

is filled with sensual pleasures

充满感官享受

even in the world of devas there are devas also who practice meditation

即便在天界，也有天众在禅修

who give dhamma talks and listen to the dhamma talks

演说佛法，听闻佛法

so whether you’re reborn as a deva or as a brahma

所以，不管是欲界天，还是梵天

if you practice then you can reach enlightenment

如果你修行，你就能觉悟

but if you make a vow to become a buddha

但是如果你发愿成佛

then it is better for you to be reborn in human world than to in the brahma worlds

最好你要投生到人界而不要投生到梵天界

because in the brahma world you get much chance to fulfill the paramis

因为在梵天界，你没有多少机会成就波罗蜜

host: ok, one last question

主持：好，最后一个问题

student: no question, I just want to say some personal comments

学生：我没有问题，我只是发表一些个人感想

I think these 11 nights have been time well spend

我觉得这11个夜晚，过的很有价值

I feel very fruitful

我很有收获

very enriching

非常充实

in appreciation for the effort, the kindness and the compassion of the sayadaw who has taken time

感谢尊者花时间付出，他的慈悲

to teach us the abhidhamma

来教我们阿毗达摩

can I propose that we collectively say sādhu three times

我能不能提议大家说三声萨度

sādhu, sādhu, sādhu

萨度，萨度，萨度

host: thank you

主持：谢谢

host: we’ve come to the end of part I abhidhamma course

主持：我们第一期的阿毗达摩课程就要结束了

as sayadaw has said, we are still at the door of the study of abhidhamma

如尊者所言，我们还在学习阿毗达摩的门口

because we have yet to collect the keys to open the door to abhidhamma

因为我们还没有获得开启阿毗达摩之门的所有钥匙

nevertheless, it has been a very auspicious period of 11 continuous evenings

尽管如此，这11个不间断的夜晚是非常祥和的

will this hall filled with dhamma joy

愿此讲堂充满法喜

and positive energy in the quest for wisdom

在寻求真理的过程中充满正能量

it must be the collective good kamma for all of you

这一定是大家共同的善业

who are here throughout the 11 evenings that make this possible

才能在11个夜晚来到这里

I was told that many teachers of abhidhamma

有人告诉我很多阿毗达摩老师

will be happy if 50% of the original size of a class of 50 will stay through the fifth lessons

如果讲了五次课之后，还有50%的出勤率那就非常值得开心了

here each evening we have recorded at least 80% attendance

但是在这里，每天晚上，我们都有至少80%的出勤率

out of total of more than 200 participants

而我们的学生总数是两百人

this is really remarkable

这非常了不起

and we can only attribute this success to the blessings of the triple gem

我们只能将这种成就归功于三宝的加持

and the compassion of sayadaw U Silananda

和戒喜尊者的慈悲

may we put our palms together

让我们合十

and convey our salutation in a traditional way

用传统的方式表达敬意

to the compassion of sayadaw for his noble teaching

感谢尊者慈悲殊胜的讲法

sādhu, sādhu, sādhu

萨度，萨度，萨度

this noble project will not have been possible without the kindness and support of several organizations and individuals

这样殊胜法会，如果没有若干机构和个人的支持，是没可能启动的

I wish to take this opportunity this evening to acknowledge the contribution of some of these organizations and individuals

我希望利用今晚的机会，向这些机构和个人致谢

first the joint organizers: Singapore Buddhist Federation

联合主办方：新加坡佛教协会

Palelai Temple

帕勒莱寺院

Ananda Metyarama Buddhist Youth Circle

阿难美提亚拉玛佛教青年团

Leong San See Temple

龙山寺

and the Buddhist Fellowship

佛教之友

Venerable Kwang Phing for helping to secure permission for the use of this excellent performing arts center

广品法师，帮助获得这个殊胜的表演艺术中心的使用许可

and for obtaining the visa for sayadaw’s visit

并且帮助获得尊者的访问签证

and to be able to speak in a open forum like this

这样他才能在这样的公共场合作讲座

for those of you who may not be familiar getting a foreign person to speak you have to apply for a lot of permits and permissions

你们大多数人可能不知道让外国人在这里开讲座需要获得很多许可

brother Jee Degan for modeling the idea of this abhidhamma course

计第甘师兄，倡议了这次阿毗达摩讲座

and his relentless effort in the coordination of the working committee

他做了许多不懈的协调工作

and serving as the communication help between us and sayadaw

还帮助我们和尊者之间的联络

brother Wee Liangtek for providing daily transportation for the two sayadaws

魏梁特师兄，为两位尊者的日常提供交通工具

two en【？】 in the school here

这里的学校？

sister John which is Mrs Weeliangtek

卓恩师姐，也就是魏梁特夫人

for her unyielding effort in soliciting sponsors for this course

努力为这次讲座筹集经费

Nanyang Optical Private Limited for sponsorship of the light refreshment we had enjoyed for last 11 evening

南洋眼镜店，在此11个晚上为我们提供可口的点心

Palelai Temple for sponsorship of the printing cost of 1000 copies of the book

帕勒莱寺助印了1000本教材

a comprehensive manual of abhidhamma, I wish all of you have been given one

也就是《阿毗达摩概要精解》希望你们大家都获得了这本书

Ananda Metyarama Buddhist Youth Circle for sponsorship of printing all lecture notes for the entire course

阿难美提亚拉玛佛教青年团助印了本次讲座的所有其他资料

Manjusri secondary school for the use of this excellent performing arts center

文殊初中，提供了这个殊胜的表演艺术中心作为场所

and the school cafeteria

还提供了学校食堂供我们使用

and the services provided by the school keeper Anti Betie

还有学校管理员贝蒂为我们服务

sister Serine for standing in as emcee when I was not available

塞壬师姐，在我缺席的时候替代我作讲座的主持

the staff of Singapore Buddhist Federation for the administrative support

新加坡佛教会的职员提供的行政支持

the working committee and all volunteers help us led by brother Tee and brother Patrick

由提师兄和派瑞克师兄领导的义工组织对我们的帮助

all sisters and brothers sponsors and donors for your generous financial support for this course and also for making sayadaw’s holy pilgrimage to India possible

所有功德主的慷慨，资助本次讲座和尊者的印度之行

last but not least our brilliant young man Remon Jia for taking up sayaddaw’s challenge to computerize the consciousness and mental factor chart

最后，但并非不重要贾力孟才子协助尊者进行电脑制表

let’s give all of them a big round of applause

让我们一起给予他们热烈的掌声

finally and most importantly all of you out there

最后，最重要的，你们在坐的各位

the wonderful audience

你们这些出色的听众

without your support and participation there will be no abhidhamma course

没有你们的支持参与，就没有阿毗达摩讲座

we salute your dedication to the dhamma and your devotion to the quest for wisdom

我们向你们致敬，你们为法奉献，为追求真理努力

despite a tired day’s work from the office

不顾繁重的白天上班工作

many of make every effort to attend the lectures without fail every evening

大多数每晚都不间断来上课

this augurs well for the future of buddhism in singapore

这些都预兆了新加坡佛教的美好明天

you all deserve a big round of applause for yourself

大家都来给自己鼓鼓掌

it is now my pleasure to call upon venerable Kwang Phing to make the closing address on behalf of the joint organizers

现在我很荣幸请广品法师代表联合主办方做结语

venerable sir

有请法师

Kwang Phing: good evening to all of you

广品法师：大家晚上好

our most respected sayadaw, venerable sirs

最敬爱的尊者，法师们

brothers and sisters in the dhamma

各位同修道友

I think all of us enjoys the lessons or the lectures by sayadaw

我想大家都很享受尊者的讲座

I can see the smiles written on your face

我可以看到你们脸上的笑容

and I should make this speech very short

我要让我的发言简短

because I want to give your more kusala cittas and cetasika and not akusala

因为我想给你们更多的善心、心所不要让你们产生不善心

so for most of us when we first

对于大多数人，第一次

hear the abhidhamma we thought that abhidhamma will be very difficult for us to understand

听到阿毗达摩，我们认为阿毗达摩很难理解

it’s tindebok, very difficult but

非常难

when attending the lessons we found abhidhamma was so interesting and

但是听了讲座之后，我们发现阿毗达摩很有意思

we were inspired by sayadaw

我们被尊者所启发

I think we hope with this sincere request

我认为，我们真诚恳请

sayadaw will come back next year

尊者明年再来

not later by June I think

我想不迟于六月

before we can forget what we learned

在我们忘掉所学知识之前回来

so we just express my sincere thanks to you

所以我们只是表达我们的真诚谢意

with as what brother Lowaze saying that

就像洛瓦兹师兄所说

without you there is no abhidhamma class yet

没有你们，就没有阿毗达摩讲座

so I hope you can give your cordial support

所以我希望你们能热忱支持

to the activities organized by us

我们组织的活动

give your comments also because we know there are rooms for improvements

反馈你们的看法，这样我们就能改进

so I’m thankful to you and sayadaw

谢谢大家，谢谢尊者

so may you be well and happy we will be gald to see all of you here next year, thank you

希望大家吉祥幸福明年再见，谢谢

[applause] [鼓掌] host: we are very grateful to the compassion of sayadaw for taking time of his very busy teaching schedule

主持：非常感恩，尊者慈悲，百忙之中

to come all the way to singapore to deliver this his noble teaching to all of us

来新加坡来给我们作讲座

in appreciation of sayadaw’s compassion

为了感谢尊者的慈悲

venerable Kwang Phing will now present air ticket to India to sayadaw as a small dana for all of us

广品法师将去印度的机票作为小小的心意，交给尊者

[applause] [鼓掌] in return sayadaw will present a small memorandum to venerable Kwang Phing

尊者将回赠小礼品给广品法师

[applause] [鼓掌] you say this to go to you and all the volunteers not [??] thank you [此句不知道何意？] host: now we come to the highlight of this evening’s announcement

主持：现在我们进入今晚的高潮

many of you would be wondering when sayadaw will be back I think sayadaw made an announcement that he will most likely be back in June

很多人可能想尊者什么时候再来我想尊者已经说了很可能六月会再来

[?] arrangement to continue [??] of the abhidhamma course

我们将安排阿毗达摩的继续学习

few more keys to acquire

我们还要获得一些钥匙

sayadaw will only make it in June provided he has no other priority commitment during that time

如果没有其他更重要的事情尊者会在六月回来

and we will have to wait till then

我们会一直等他回来

however if you want to be sure that sayadaw will be come back in June

不管如何，如果你们想确保尊者六月回来

we would have to practice what he had told us so far

我们要按照他的教导修行

and meditate very hard

努力禅修

to send positive energy to bring him back here

用这种正能量让他回来

if you wish to continue part II of the abhidhamma course in June

如果你希望继续参加六月份第二期的阿毗达摩课程

you’re given the first priority to pre-register now in the form that we have given you

你们将优先获得提前报名机会，我们已经将表格发给你们了

as for the availability of the CD, audio CD or CD room

对于是否发布录音光碟

we have not decided which way to go whether audio CD or CD room

我们还没决定以什么形式发布

but it is in our plan to go ahead to produce them

但是这都在我们的计划之中

however we cannot let you know what the course will be until we have enough statistics to know how many interested and how much we will produce

只有获得数据，知道你们有多少人需要刻录多少光碟，才能确定

so please help us in the survey form at the back indicate your interest so that we can work out the course and get back to you as soon as we can

所以，在调查表背面写上你的需求，我们就可以将结果尽快反馈给你们

again on behalf of the organizing committee I thank all of you for being such a wonderful audience

我再次代表主办单位，谢谢大家的参与

and we’re inspired by your devotion to the learning of the dhamma in your quest for wisdom

我们为你们为法奉献，为真理付出的精神所感召

may sayadaw’s noble teaching of the abhidhamma bring much development to your wisdom

愿尊者殊胜的阿毗达摩讲座极大地开发你们的智慧

may we now rise and put our palms together

大家现在起立，合十

I invite sayadaw to lead us for the transference of merits

邀请尊者带大家回向功德

sayadaw: may all beings share this merit that we have acquired through this dhamma activities

尊者：愿一切众生共沾法益

may they all share in the merits gained, enjoy good health, prosperity and happiness

以此功德，愿一切众生健康，进步，幸福

may they cultivate loving-kindness and wisdom

愿一切众生修慈修慧

may they attain the bliss of nibbana

愿一切众生共证涅槃

sādhu, sādhu, sādhu

萨度，萨度，萨度

please be seated

请坐下

alright, now those of you who would like to offer dana to sayadaw, you may proceed now

好，想供养尊者的可以上前

brother Batega, yeah

巴特干师兄，对

please go ahead

请大家上前

disk01track23

so we finish our first part of the course about six months ago

大约六个月前，我们结束了第一期的课程

so it is important that we warm up knowledge of the previous chapters first before we go to the next chapter that is chapter four

所以，我们在进入下一章，也就是第四章之前，温习一下前几章很重要

now chapter one of the manual we call abhidhamatthasangaha the original pali

阿毗达摩概要精解第一章

so chapter one deals with what are called citts or types of consciousness

第一章讨论的是心，心的种类

types of consciousness or consciousness is one of the four ultimate truths

心是四种究竟谛之一

so the other three are mental factors, matter and nibbana

其他三种是心所、色法、涅槃

and citta or consciousness is divided into 81 or 121 types

心被分为81或121种

so there are akusala cittas, ahetuka cittas and so on

所以，有不善心、无因心等等

so akusala cittas are those that are called unwholesome consciousness

不善心

that means these types of consciousness are accompanied unwholesome mental states

就是这些心伴随着不善的心所

you know that mental states or cetasikas are treated in the second chapter

你们知道，第二章介绍心所

there are akusala cittas first and then ahetuka cittas, rootless consciousness

首先是不善心，然后是无因心

like seeing, hearing and so on

例如：眼识、耳识等等

and the third divisions is kamavacara sobhana citta

第三类是欲界美心

they are called sobhana or beautiful consciousness because they are accompanied by beautiful mental factors

之所以被称为美心，因为伴随的是美心所

akusala cittas, ahetuka cittas and kamavacara sobhana cittas belong to the class of sense-sphere consciousness

不善心，无因心、欲界美心它们属于欲界心

they are experienced mostly in human realm and four woeful states and six celestial realms

它们大多数出现在人界、四恶道、六欲界天

and after the kamavacara sobhana cittas we have rupavacara cittas

欲界美心之后，有色界心

rupavacara cittas are what now people know as jhana cittas

色界心人们称之为禅那心

so jhana cittas are the higher states of consciousness

所以禅那心是心的更高一级形态

they are higher than the ones called akusala, ahetuka and kamavacara

它们比不善心、无因心、欲界心更高级

so in order to get the rupavacara kusala cittas

所以要获得色界善心

we need to practice samatha meditation

我们要修止禅

so through the practice of samatha meditation one can experience what are called rupavacara cittas or jhana cittas

通过止禅的修习，就可以体验到色界心或禅那心

and they are divided into kusala, vipaka and kiriya

它们被分为善心、果报心、唯作心

so wholesome, resultant and functional types of consciousness

善心、果报心、唯作心

and these rupavacara cittas frequently arise in the realm of brahmas, rupa brahmas

这些色界心频繁生起于梵天、色界梵天

so that is why they are called rupavacara cittas

所以被称之为色界心

but it doesn’t mean that they do not arise in sensual realms also

但是并不是说它们不会生起于欲界

and next is arupavacara

下一个是无色界心

arupa is another name for nama, so it is called immaterial realm

无色，是名法的另一个名称所以被称为无色界

the types of consciousness belonging to immaterial realms

属于无色界的心

they’re also jhana cittas

它们也是禅那心

so they’re higher than the rupavacara cittas

它们比色界心更高级

because rupavacara cittas take the rupa or matter as object

因为色界心以色法为所缘

but arupavacara cittas take concept and the other types of consciousness as object

无色界心以概念和其他心为所缘

so the arupavacara cittas are higher than rupavacara cittas

所以无色界心比色界心更高级

and they mostly arise in the realm of brahmas

它们经常在梵天界生起

who have no physical body

那里的众生没有身体

it is said that in the realm of immaterial brahmas

据说在无色界梵天

they’re only cittas and cetasikas or consciousness and mental factors

只有心、心所

now up to arupavacara cittas

直到无色界心

are called mundane cittas

统称为世间心

so akusala, ahetuka, kamavacara, rupavacara, arupavacara belong to mundane realm or mundane sphere

所以，不善心、无因心、欲界心色界心、无色界心，属于世间心

and above them is lokuttara cittas

再往上是出世间心

that means transcending the world

意思是超越了世间

transcending the world means transcending the world of five aggregates of clinging

超越了世间，意思是超越了五取蕴的世间

there are two categories in the lokuttara cittas

出世间心有两类

the first is wholesome and the second is resultant

第一善心、第二果报心

the wholesome supramundane or lokuttara cittas are path consciousness

善的出世间心是道心

and the resultant supramundane cittas are the fruition consciousness or phala consciousness

异熟的出世间心是果心

they arise at the moment of enlightenment

它们在觉悟时生起

so at the moment of enlightenment as a result of the practice of vipassana

所以在觉悟的时刻，作为修习内观的结果

the path consciousness arises

道心生起

and when it arises it takes nibbana as object and it eradicates mental defilements

当它生起的时候，以涅槃为所缘断除心中烦恼

and the path consciousness is immediately followed by fruition consciousness or resultant consciousness

道心之后立刻生起果心

so altogether there are 89 or 121 cittas, now

所以，一起是89或121心

if you remember how many akusala cittas are there?

如果你记得，有多少不善心？

12

十二

and ahetuka or rootless cittas

无因心

18, right?

十八个，对吧？

you can go back in the book

你们可以看书

please turn to page 21

翻到第21页

so mundane cittas 81

世间心81个

under them there are sense-sphere cittas, 54 sense-sphere cittas

下面有欲界心54个

in pali they are called kamavacara

巴利语是kamavacara and under the 54 sense-sphere cittas 54个欲界心下面

they’re unwholesome cittas, 12 unwholesome cittas or 12 akusala cittas

有12个不善心

and under the 12 akusala cittas there’re 3 groups 12不善心分成3组

from number 1 to 8, greed rooted cittas, cittas that are accompanied by greed

从第1到8，贪根心

and number 9 and 10 hatred rooted cittas

第9到10，嗔根心

so cittas accompanied by hate and anger

伴随嗔的心

and number 11 and 12, delusion rooted cittas, so cittas accompanied by delusion or moha

第11和12，痴根心

so greed is called lobha in pali and hatred dosa and delusion moha

贪巴利语是lobha，嗔是dosa，痴是moha so greed-rooted cittas are 8

贪根心8个，

hatred-rooted cittas are 2 and delusion-rooted cittas are 2, altogether there’re 12 cittas, they’re called unwholesome cittas

嗔根心2个，痴根心2个一起就是12心，它们是不善心

so we may call them bad cittas

我们可以称它们为不好的心

so when we’re attached to something or when we’re angry or when we’re deluded, one of these types of consciousness arise in our mind

当我们有所贪着，有所嗔恨，有所愚痴，就会生起其中的一种心

and under the 54 sense-sphere cittas there is another group called rootless cittas, there’re 18 of them

在54种欲界心中，另外一组是无因心，有18个

rootless cittas are called ahetuka cittas, hetu means root and a means no

无因心被称为ahetuka，

hetu意思是”根“，

a意思是“无”

so cittas without roots without concomitant roots are called rootless

所以，没有伴随“根”的心，被称为无(根)因心

and there’re 3 groups of rootless cittas

有三组无因心

so number 13 to 19 or 7 are called unwholesome resultant

所以第17到19，七个心被称为不善果报心

that means result of unwholesome kamma

意思是不善业的果报

and number 20 to 27 wholesome resultant

第20至27，善果报心

that means result of wholesome kamma

意思是善业的果报

and 28 to 30 are called rootless functional

第28至30，无因唯作心

now for example number 13 when we see something

例如，第13个，当你看到某物时

there arise in our mind seeing consciousness

生起眼识

and that seeing consciousness belongs to the first group unwholesome resultant

这个眼识属于第一组，不善果报心

that is when we see something we don’t want to see, when we see something frightful when we see something ugly

就是说，当你看到不想看的东西看到恐怖、丑陋的东西

then the seeing consciousness arises and that seeing consciousness is the result of the unwholesome kamma in the past

生起眼识，这个眼识就是过去不善业的果报

so when we see something we want to see, when we see something beautiful, when we see something good

当我们看到可意的，美丽的，好的东西

then again another seeing consciousness arises

就会生起另外一种眼识

and that seeing consciousness is the result of wholesome kamma or good kamma in the past

这种眼识就是过去善业的果报

those belonging to the third group we will meet them when we go into the fourth chapter

第三组的心，我们将在第四章谈

and functional means they’re not wholesome, they’re not unwholesome

唯作，意思是，不是善，不是不善

they’re not resultant

不是果报

but they just arise and disappear

它们只是生起又灭去

mostly functional consciousnesses arise in the minds of arahants and buddhas

大多数的唯作心生起于阿罗汉和佛陀心中

again under sense-sphere cittas

欲界心下

there is another group

还有一组

and that is called sense-sphere beautiful citta

被称为欲界美心

so there’re 24 sense-sphere beautiful cittas

所以，有24种欲界美心

the first group of 8 are wholesome sense-sphere cittas

第一组8个是欲界善心

now when you pay homage to the buddha when you practice dana

当你礼敬佛陀，作布施时

when you keep moral precepts

当你守持戒律时

then one of these cittas arise in your mind so

就会在心里生起其中一种心

they’re called sense-sphere wholesome cittas

它们被称为欲界善心

and the exact result of these 8

这8个心的果报

number 39 to 46 are called sense-sphere resultant cittas

第39至46，被称为欲界果报心

and the same type of consciousness that arise in the minds of buddhas and arahants

同样类型的心，生起于佛陀和阿罗汉心中

are called sense-sphere functional cittas

被称为欲界唯作心

so each consists of 8 cittas

所以，每种8个

and so we get 24 sense-sphere beautiful cittas

就有24个欲界美心

so on the screen you find kamavacara sobhana citta they are the same

在屏幕上，你们看到欲界美心，这些都是

so under the sense-sphere cittas, 54 sense-sphere cittas we have unwholesome, rootless and sense-sphere beautiful, three groups 54个欲界心，有不善、无因、欲界美心，三组

parallel with sense-sphere cittas

与欲界心平行

there is another group called fine material sphere cittas

另外一组心，色界心

so there are rupavacara cittas

色界心

there’re 15 of them, first 5 are called fine material sphere wholesome

有15个，第一组5个，色界善心

and the second fine material sphere resultant

第二组，色界果报心

and the third 5 fine material sphere functional

第三组5个，色界唯作心

as I said before, these types of consciousness arise when you get jhana

我之前说过，当你获得禅那时会生起这些心

and another group

另外一组

these 12 immaterial sphere cittas 12个无色界心

they’re called immaterial sphere because there is no matter in that sphere

他们之所以被称为无色界，因为在此界没有色法

and there are 3 groups of 4 each

三组，每组4个

so number 70 to 73 immaterial sphere wholesome consciousness

第70到第73，无色界善心

and then the second group immaterial sphere resultant and third group immaterial sphere functional consciousness

第二组，无色界果报心第三组，无色界唯作心

so functional consciousness from sense-sphere beautiful, fine material sphere

欲界美心中的唯作心，色界的唯作心

and immaterial sphere arise only in the minds of buddhas and arahants

无色界的唯作心，只生起于佛陀和阿罗汉心中

so up to now when we add up 54, 15 and 12

到目前，我们用54加15加12 we get 81 types of consciousness

我们就有81个心

they’re called mundane cittas

它们被称为世间心

then another group, supramundane cittas they’re 8 or 40

另外一组出世间心，有8或40个

now supramundane cittas are divided into two groups

出世间心被分为两组

the first group is wholesome cittas the second group resultant cittas

第一组善心，第二组果报心

so these types of consciousness arise at the moment of enlightenment

这些心在觉悟的时候生起

now there are four stages of enlightenment

觉悟分为四个阶段

and so there are four types of consciousness for wholesome cittas

所以善心有四个

and four types of consciousness for resultant cittas

果报心有四个

now the first one is, here stated as path of stream entry

第一个是预流道心

you may have heard of the pali word sotāpanna

你们可能听到过须陀洹

so the first is called sotapatimagga

第一个是须陀洹道心

and the second, path of once returning

第二个，一来果道心

in pali it’s called sakadagamimagga

或者叫斯陀含道心

and the third, path of non-returning

第三个，不还道心

anagamimagga and

阿那含道心

the last called path of arahantship

最后一个叫阿罗汉道心

and the supramundane resultant cittas consist of fruits of the same so

出世间果报心，包含同样的果心

fruit of stream entry, fruit of once returning, fruit of non-returning, and fruit of arahantship

入流果心，一来果心，不还果心，阿罗汉果心

each one of these

这里面的每一个

can resemble the five fine material sphere consciousness

类似于五个色界心

so when we multiply each one of these

所以每个都用乘法算一下

8 by 5, we get 40

八乘五，一共是四十

so there’re 8 or 40 supramundane cittas or supramundane types of consciousness

所以，有8或40个出世间心

so altogether there are 89 or 121 types of consciousness

一共是89或121个心

now it is important that you’re familiar with these 81 types of consciousness

熟悉这81个心，很重要

I hope you have the chart with you

我希望你们都有这张表

oh, yes

对

so that is one you need to be familiar with

这张就是你们需要熟悉的

I think you attended the class last time, right?

我想你参加了第一期的课，对吧

so you’re familiar with this, the chart

所以你们熟悉这张表

and you should be able to remember this without looking at this chart

你们不看这张表，也应能够记住

you can do it, it’s not that difficult

你们可以做到，并不难

so if you do it a little a day

如果你们每天记一些

one column a day or two columns a day then you can get it in one week

每天记一两列，一个星期就记住了

so it is important that you’re familiar with this because

熟悉这些很重要，因为

we will have to refer to the consciousnesses, types of consciousnesses again and again when we go along with the course

我们以后继续上课，需要不断地提到这些心

so suppose I will say receiving consciousness

假设我说领受心

then I say receiving consciousness

当我提到领受心时

you should be able to identify on the chart

你们应该能在表中找到

which consciousness is meant

是指哪个心

then you see clearly, and then you understand clearly

如果你们清楚地了解也就能清楚地理解

if you do not remember, then it will be a little confusing for you

如果你们记不住，可能对于你们会带来一点困惑

so if you have forgotten the chart please do it again I mean memorize it again

所以，如果你们已经忘记了表格那就反复地去记

it will be very helpful

这张表很有用

I think I can skip jhana and jhana factors

我想我可以跳过禅那、禅支

it will take too long

否则就要花太多的时间

so and then removal of factors by different maggas

不同的道心，禅支的减少

I will skip these two

这两个我都跳过去不讲了

so I want you to be familiar with just the chart and then to be able to identify each one

我希望你们能熟悉这张表能够找出每个心的位置

like this is accompanied by joy

例如，这是悦俱

associated with wrong view, unprompted, prompted and so on

邪见相应，无行，有行等等

ok, let’s go to the second chapter

好，现在看第二章

now the second chapter deals with what are called cetasikas, mental factors

第二章讲的是心所

mental factors are mental states that arise with citta

心所是与心同生的

so whenever citta arises cetasikas also arise

只要心生起，心所也生起

how is citta defined?

心是怎么被定义的？

what is consciousness? what is citta?

什么是心？

citta is the awareness of the object, this is how citta is defined

心是对所缘的觉知，这就是心的定义

so citta is some mental states that is aware of the object

心，就是觉知到所缘的心理活动

and here aware means just a mere awareness of the object

这里的觉知，仅仅是纯粹对所缘的觉知

not like awareness in practice of meditation

不是禅修时的觉知

only when there is awareness of the object

只有存在对所缘的觉知

can there be contact with the object

才有与所缘的接触

can there be experience of the object

才有对所缘的体验

can there be attachment to the object

才有对所缘的执着

or can there be hate towards the object and so on

才有对所缘的嗔等等

so that is why citta is said to be the forerunner of all mental states

所以，心被称为所有思想活动的前驱

now the gentleman who introduced, all the reference, yes talk about the first verse in dhammapada right?

法句经第一句对吧？

manopubbaṅgamā dhammā so that means

诸法意先导，意思是

citta is the forerunner of all mental states

心是所有思想活动的前驱

citta is the leader of all mental states, citta is the chief of all mental states

心是所有思想活动的领袖、首领

now citta and cetasikas arise together at the same time

心、心所同时生起

although they arise at the same time, citta is said to be their leader

虽然它们同时生起，但是心被称为首领

and also it is called forerunner

它同时也被称为前驱

but not that it arises first and then cetasikas follow it

不是说它先生起，心所再跟随它

because citta and cetasikas arise together simultaneously

因为心、心所同时生起

but because they can be no cetasikas without the awareness of the object

但是没有对所缘的觉知，就没有心所

the awareness of the object is said to be the chief of all mental states

所以，对所缘的觉知被称为所有思想活动的首领

so these mental states are called in pali cetasikas

所以，这些思想活动被称为心所

those that are depended on citta for their arising

依赖于心才生起

and cetasikas are divided into ethically variables

心所被分为：通一切心所

that means they can be associated with wholesome and unwholesome

意思是它们可与善、不善心相随

so they’re variables, sometimes they arise with wholesome cittas, and sometimes they arise with unwholesome cittas and so on

它们是可变通的，有时与善心同生，有时候与不善心同生等等

and they’re called in pali aññasamāna, the common to the other

巴利语是aññasamāna，通一切心所

and these ethically variables there are 17 of them

通一切心所有17个

and they’re divided into two groups

分为两组

the first group is called universals

第一组：遍一切心心所

that means common to all cittas

意思是所有心共有

now there are let’s say 89 cittas

好，我们有89个心

so there are 7 cetasikas that arise with each of these 89 cetasikas so

有7个心所与89个心的每一个同生

whenever a type of consciousness arises

不管什么类型的心生起

these seven also arise

这7个心所也会生起

so they’re called universals

所以被称为遍一切心心所

in pali they’re called sabbacittasādhārana

巴利语就是：

sabbacittasādhārana and there are 7 of them

有七个

and the second group is called occasionals

第二组是杂心所

or in pali pakiṇṇaka

巴利语是pakiṇṇaka now they will arise with some types of consciousness only not with every type of consciousness

它们与某些类型的心同生，但并不是与每种心同生

so they’re six of them

杂心所是六个

please turn to page 79 in the book

翻到书79页

now there you see the list: ethically variables 13,

你们看到列表：通一切心所13个

and universals 7

遍一切心心所七个

and they are one contact, two feeling, three perception, four volition, five one-pointedness of mind, six life faculty, and seven attention

它们是：触、受、想、思一境性、名命根、作意

these seven are called universal

这七个被称为：遍一切心心所

that means every time a type of consciousness arises all these seven also arise

意即，只要心每一次生起这七个都会生起

and then second group is called occasionals

第二组是杂心所

and there are six of them

有六个

and they’re initial application of mind

寻

sustained application of mind, decision, energy

伺、胜解、精进

zest, zest is in pali piti

喜

and desire, desire means just the desire to do

欲，只是行动的意愿

it is not attachment, it is the will to do

不是执着，是行动的意愿

and sometimes it is translated as conation

有时候翻译成意欲

so these six are called occasionals because they arise with only some types of consciousness not with every of all types of consciousness

这六个被称为杂心所，因为它们只是与某些心同生，并不是伴生于每一个心

so the universals and occasionals are collectively called ethically variables, or in pali they’re called aññasamāna

所以遍一切心心所、杂心所一起被称为通一切心所

now the next group is unwholesome mental factors unwholesome cetasikas

下一组是不善心所

and there are 14 of them

一共是14个

among these 14

在这14个之中

there are 4 that called unwholesome universals

有4个被称为遍一切不善心心所

that means they arise with all unwholesome cittas

意思是它们与所有不善心同生

now if you go back to the cittas you see there are 12 unwholesome cittas

如果回到心，你就看到有12个不善心

so these four, number 14, 15, 16, 17

所以，这四个，第

14、15、16、17 arise with every one of those 12 unwholesome cittas

与12个不善心的每一个同生

the first is delusion in pali is moha

第一个是：痴，巴利语moha 15 shamelessness, 16 fearlessness of wrong doing, and 17 restlessness of mind

第15是无惭，16无愧，

17掉举

and then the other group, unwholesome occasionals

然后一组，是不善的杂心所

now greed and others, they will arise with some unwholesome consciousnesses only

贪和其他心所，它们只会与某些不善心同生

not with each and every type of unwholesome consciousness

并不伴随每一种不善心

so they are greed, greed, attachment, desire, they are all the same

它们分别是：贪，执着，欲望这些都是一样的

and 19 is wrong view, so taking thing to be permanent and so on

第19邪见，以为事物是恒常的，等等

or taking that there is no wrong doing when you kill a being and so on

或者认为杀生没有错等等

and conceit it is pride

慢，就是骄傲

hatred or anger,

嗔，或者愤怒，

and envy, jealousy of other people’s success or other people’s prosperity

嫉，嫉妒别人的成功，嫉妒别人的进步

and avarice

悭

avarice is intolerance of one’s property being common to other people

悭，是不能容忍自己的财产与人共有

suppose I own this thing

假设我拥有此物

I want to keep it only to myself

我希望自己占有它

and if anybody makes use of this I don’t like it

如果任何人使用它，我就不开心

so I have some kind of ill will or anger

所以，我有某种嗔

so that is what is called avarice here

这就是悭

this some, very close to stinginess

跟“吝啬”很相近

but stinginess is attachment to the thing

但是“吝啬”是对事物的执着

but this is maybe based on attachment but not attachment

但是这可能是基于执着，但不是执着

because this is one kind of ill will

因为这是某种“嗔”

so I don’t like when somebody comes and makes use of it, I don’t want to share this with other people

当别人用我的东西，我就不高兴我不想与其他人分享

so that intolerance of one’s property being common to other people is what is called avarice

这种对个人财产的共用的不宽容，被称为悭

or in pali macchariya

用巴利语，就是macchariya and then worry

然后是恶作

worry here means regret

恶作指后悔

regret for something good you did not do in the past

后悔你过去没有做的好事

and regret for something wrong you did in the past

后悔你过去做的错事

so both are called regret or remorse

所以都称为恶作

and then sloth and torpor and that is sleepiness

然后是昏沉、睡眠

and doubt, doubt about buddha, sangha and dhamma and so on

疑心所，对佛法僧的怀疑等等

so from number 18 to number 27 are called unwholesome occasionals

从第18到27，被称为不善杂心所

among them 18, 19 and 20

其中第18,19,20 arise with 8, some of the 8 types of unwholesome consciousness accompanied by greed

与8个不善心的某些贪根心同生

number 21, hatred, envy, avarice and worry to number 24

第21，嗔、嫉、悭、恶作，到第24个

these four arise with 2 types of consciousness unwholesome consciousness accompanied by hate or hatred

这四个与2种类型的嗔根心同生

and sloth and torpor accompanies those types of consciousnesses that are prompted

昏沉与睡眠与有行心相伴

and doubt is just doubt

疑就是疑

so these are unwholesome mental factors

所以，这些是不善的心所

and then next group is beautiful factors

下一组是美心所

they are good mental factors good cetasikas and there are 25 of them

它们是善的心所，有25个

among them the first group is called beautiful universal

第一组被称为遍一切美心心所

that means these 19 cetasikas arise with every beautiful consciousness

意思是这19个心所与每一个美心心所同生

so there are faith, and confidence, mindfulness, shame, shame for wrong doing

里面有：信、念、惭、

fear of wrong, fear to do wrong, non-greed, non-hatred, and then neutrality of mind

愧、无贪、无嗔、中舍性

and then tranquility of mental body, mental body means cetasikas

身轻安，身指心所

tranquility of consciousness lightness of mental body, lightness of consciousness

心轻安，身轻快性、心轻快性

malleability of mental body, malleability of consciousness

身柔软性，心柔软性

wieldiness of mental body wieldiness of consciousness

身适业性，心适业性

proficiency of mental body, proficiency of consciousness

身练达性，心练达性

rectitude of mental body, rectitude of consciousness

身正直性，心正直性

so these 19 are called beautiful universals

这19个被称为遍一切美心心所

and they will arise with every type of beautiful consciousness

它们与每一个美心同生

that means

意思是

wholesome consciousness and some resultant consciousness, and functional consciousness

善心，某些果报心，唯作心

the next group is abstinences, abstaining from something

下一组是：离心所

so right speech means abstaining from wrong speech

正语意思是远离妄语

right action abstaining from wrong action

正业，远离恶业

and right livelihood abstaining from wrong livelihood

正命，远离邪命

so these three are called abstinences

被称为三离心所

and then the next two are called illimitabes

接下来两个是无量心所

I would call them limitless

我称之为：无量

they are called limitless because the object they take must be limitless

它们之所以被称为无量，因为它们的所缘必须是无量的

now there are only two shown here: compassion and appreciative joy

这里只列出两个：悲悯、随喜（悲无量、喜无量）

so when you practice compassion, you must take all beings as the object of compassion

当你修悲无量时，要以所有众生为悲的所缘

there should be no limit of beings you take as object.

所缘的众生不能是有限的

appreciative joy, the same

喜无量，也是如此

appreciative joy means you are happy when other people are successful, when other people are prosperous when other people are happy

喜无量，意思是当别人成功时，你快乐，当别人进步时，你也快乐当别人快乐时，你也快乐

these two are among the four, the four states that are called brahmavihāras noble abiding or brahma abiding

这两个在四梵住里

the other two are included in the 19

另外两个在19个遍一切美心心所里

you know the four brahmaviharas?

你们知道四梵住吧

loving-kindness, compassion, appreciative joy and equanimity

慈、悲、喜、舍

so among the beautiful universals, 19 beautiful universals

在19个遍一切美心心所里

number 33, non-hatred is loving-kindness

第33无嗔，就是慈

and number 34, neutrality of mind is equanimity

第34中舍性，就是舍

since they are included in the beautiful universals

所以，它们在遍一切美心心所里

here we have only two limitless ones

这里只有两个无量心所

but all if we add the other two to these two

但如果我们将其他两个和这两个放在一起

we get four and these four are called brahmaviharas or noble abidings or divine abidings

我们就有四个，这四个就是梵住

and the last one is non-delusion

最后一个是无痴

non-delusion means wisdom faculty

无痴就是慧根

that is understanding, knowledge, wisdom

就是理解、知识、智慧

so if we add all these up, ethically variables 13, unwholesome 14

所以，如果我们将这些都加起来通一切心所13，不善心所14 and beautiful 25 we get 52 cetasikas or 52 mental states

美心心所25，我们就有52个心所

and these 52 mental states come into combination with the 89 or 121 types of consciousness

这52个心所，与89或121个心结合

that means, the first type of consciousness

意即，第一种心

now the first type of consciousness arises with 19 cetasikas

第一种心与19个心所同生

that we have to find out which are the 19

我们要找出来是哪19个

so you have go to another chart to know this

你需要另外一个表格来查这些

so in the book it’s on page 112

在书里，第112页

so that chart will tell you what cetasikas arise with what cittas

那个表告诉你，什么心所与什么心同生

or what cittas arise with what cetasikas

什么心与什么心所同生

so there are two kinds of combination of cittas and cetasikas

心和心所有两种组合方式

so the first one is called method of combination

第一种称为心所摄理

and the second method of association

第二种是心所相应理

but

但是

I would prefer to call citta-cetasika combination and cetasika-citta combination

我喜欢称之为：心-心所组合心所-心组合

that easier to understand

这样更容易理解

so cetasika-citta combination means you take one cetasika and you try to find how many cittas it is associated with

心所-心组合即，你拿出一个心所，然后找出与之相应的心

citta-cetasika combination means you take one citta and then find out how many cetasikas arise with it

心-心所组合即，你拿出一个心，找出有多少心所与之同生

you should be familiar with this combination

你们要熟悉这种组合

both citta-cetasika combination and cetasika-citta combination

心-心所组合，心所-心组合

when studying thought process we may apply this to the type of consciousness contained in the thought processes

当学心路过程时，我们可以将此应用于心路过程中的心的类型

or we may just do one or two of them as an exercise

或者我们用一两个作为练习

now let us go to chapter three

现在来到第三章

chapter three deals with citta primarily

第三章主要讨论心

cetasikas are not expressly treated in the third chapter

心所在第三章没有特别介绍

but when cittas are treated

但是当讨论心时

cetasikas are also treated

等于心所也被讨论了

so you must understand the cetasikas also

你们应该通过心知道心所

but it will be difficult to find out the cetasikas

但是可能比较困难

so we will take just the cittas in this chapter

所以，我们这章只讨论心

this chapter is divided into six sections

此章被分为六节

the first section deals with vedanā or feeling

第一节讨论：受

that means it divides the 89 or 121 types of consciousness into those associate with joyful feeling or pleasant feeling

即，将89或121心分为：悦受

those with unpleasant feeling

忧受

and those with joy those with painful feeling

乐受，苦受

and those with neutral feeling

舍受

if you look at the small chart

如果你们看这个小表格

now you will see that those with red color

你们会看到红色的

are those that are accompanied by somanasa or joyful feeling

这就是悦俱

and the blue colors are those that are accompanied by equanimity or neutral feeling

蓝色的就是舍俱

and then

然后

red cross and green cross, right？红十字，绿十字，对吧

so the green cross means the bodily painful feeling

绿色表示身体的苦受

that means painful feeling connected with the body

意即与身体相关的苦受

and red cross means bodily pleasant feeling

红色十字，身体的乐受

so there are five kinds of feeling here

所以，一共是五种受

two green ones they are accompanied by hate

两个绿色的，伴随着嗔

or unpleasant feeling

忧受

so we must be able to divide the 89 or 121 types of consciousness according to these five kinds of feeling

我们必须能将89或121种心按照这五种受进行分类

so if you’re familiar with this small chart the card

如果你们熟悉这小卡上的表格

then you know at a glance

就能知道大概

what types of consciousness are accompanied by joyful feeling what by hatred and so on

什么心伴随悦受，什么心伴随嗔等等

and then the next section is analysis of roots

下一节是：因之概要

that means the 89 or 121 types of consciousness are divided with regard to roots

即89或121心按根(因)分类

before we understand the analysis of roots we must understand what are the roots

我们在按照根分类前，要先理解什么是“根”

now how many roots are there? 6 roots

有多少根？六个

so what are the six roots

是哪六个根？

lobha, dosa, moha, greed hatred delusion

贪、嗔、痴

and then alobha, non-greed,

无贪

adosa, non-hate adosa, 无嗔

and amoha, non-delusion amoha，无痴

so these 6 are called roots or in pali they are called hetu

这六个被称为“根”巴利语就是“因”

and types of consciousness on this chart are accompanied by sometimes by three roots

这张表上的心，有时候伴随着三因

sometimes by two roots

有时候两因

some times by one root

有时候一因

or sometimes by no roots at all

有时候无因

now we must know about them

我们必须了解它们

now the second, third and fourth columns

第二三四列

there are ahetuka now you see the word ahetuka at the bottom

它们是无因心，你们在底下看到无因心

so these three columns are those that are not accompanied by any roots so they are called rootless

这三列不伴随任何根，所以被称为无因心

now the other are either accompanied by two roots

其他的不是两因

or one root or three roots as the case may be

就是一因，或者三因

you have to find out all these from this book

你们得在书里能找到

and then the next section is the section of functions

下一节是：功能之概要

so the 89 or 121 types of consciousness are analyzed by way of functions 89或121种心按照作用来分析

now there are different functions assigned to different types of consciousness

不同的心被赋予不同的作用

when you study the thought process you will have to refer to this section again and again

当你学习心路过程时，你要不断地参照到这一节

some types of consciousness as a function of turning to the object

有些心的作用是转向所缘

some has a function of accepting

有些作用是领受

some has investigating

有些是推度

some determining

有些是确定

and some thoroughly enjoy the object and so on

有些是彻底体验所缘等等

so these are called the functions

所以这些被称为作用

and just as in an office, different have different functions

就像在一个办公室，不同的人，不同的作用

so in the 89 or 121 types of consciousness also

所以89或121种心也是如此

each one has its own function

每一个都有它自己的作用

and we must understand what function a particular consciousness does

我们必须了解每一个特定的心都执行什么作用

now for example the first column, the first column is what

例如，第一列，是什么

akusala

不善心

so all of them have the function of javana

它们都有速行的作用

javana means full experience of the object

速行就是对所缘的完整体验

so something like that

诸如此类

so we need to understand the function of others also

我们也要了解其他心的作用

and then next section is analysis by doors

然后下一节：门之概要

doors are those through which the objects are present to us to the mind

通过门，所缘得以呈现于心中

and through which different types of consciousness arise

通过门，生起不同的心

so they are called doors figuratively

所以它们被比喻成门

now the eyes are called door

眼被称为门

the ears are called door

耳朵被称为门

because seeing consciousness arises through the eye door and hearing consciousness arises through the ear door and so on

因为，眼识生起于眼门耳识生起于耳门，等等

and so they are called doors, how many door are there?

所以它们被称之为门，一共有多少门？

5 or 6？ 6 doors

五个还是六个？六个

so eye door, ear door,

眼门，耳门

nose door, tongue door, not mouth door

鼻门，舌门，不是口门

tongue door, body door, mind door

舌门，身门，意门

so there are six doors

所以六门

so through these six doors, the object are presented to us

通过这六门，所缘向我们呈现

and we experience the objects through one of the six doors

我们通过这六门之一体验所缘

depending on what kind of object that particular object is

主要取决于是什么样的所缘

for example a visible object something we can see

例如，色所缘，我们能看到

so when we see something

当我们看到某物

there arises seeing consciousness in our mind

心中生起眼识

and that seeing consciousness takes that visible object as object

这个眼识以色所缘为所缘

because there is the visible object there is the seeing consciousness

因为有色所缘，所以有眼识

because there is the eye there is seeing consciousness

因为有眼睛，所以有眼识

so seeing consciousness is said to arise through the eye door

所以眼识通过眼门生起

the same in hearing and so on

耳识也是如此

but when you don’t see you don’t hear

当你没有看，没有听时

but you just think of something, you just imagine

你只是想象某事

then the object is presented to your mind through the mind door

所缘通过意门呈现于心

there are six doors through which the consciousness arises

所以，通过六门生起诸心识

or through which the objects are presented

或者通过六门，所缘得以呈现

and we have to find out through what door a particular type of consciousness arises

我们得找出通过什么门生起什么样的心

so these are treated in the third chapter

第三章就是介绍这些

and the next section is analysis by objects

下一节是：所缘之概要ārammaṇa sangaha

所缘之概要

objects are divided into how many

所缘分多少种

how many objects are there? how many kinds of object are there?

有多少种所缘

six

六种

visible object or things you can see

色所缘，就是能够看到的东西

and things you can hear

能够听到的声音

things you can smell you can taste you can touch

能够嗅到的，能够尝到的，能够触摸到的 and you can know

你能知道的

so there are six kinds of object

所以，有六种所缘

and different types of consciousness take different types of objects

不同的心，缘取不同的所缘

and we must know what kind of object a particular consciousness takes

我们必须知道特定的心缘取什么样的所缘

these are treated in the section on ārammaṇa in the third chapter

这些在第三章的“所缘”一节有介绍

again when you see something, there is a thing which you see, and that is the object

当你看到某物，你看到的东西就是所缘

and you see it through the eye so the eye is the door

你通过眼睛看它，所以眼睛就是门

and then seeing consciousness is the consciousness

眼识就是心

so seeing consciousness functions as seeing, so seeing is its function

所以眼识的作用就是“看”

“看“就是它的作用

so in this way we find out the particulars of the individual types of consciousness in one given thought process

在特定的心路过程中我们找到某个心的特性

so there are many thought processes

有许多的心路过程

and we can spend a lot of time just trying out to see the types of consciousness with reference to function, doors, objects and so on

我们可以花很多时间按照作用、门、所缘等等来给心分类

and among the objects

所缘中

there are objects called concept

有概念所缘

conceptual objects

概念性的所缘

now we went through the jhana cittas

现在我们学过禅那心

jhana cittas take the concepts as object

禅那心以概念为所缘

the earth disk, the mental image of earth disk and so on

泥盘，泥盘在心里的图像等等

are called conceptual objects

被称为概念所缘

and when you get jhana

当你获得禅那时

you’re jhana consciousness takes that conceptual objects as objects and so on

你的禅那心以概念所缘为所缘诸如此类

and the last section deals with bases

最后一节是依处

so it is called analysis of bases

被称为：依处之概要

or in pali vatthusangaha

或者用巴利语说: vatthusangaha bases are something like seat of consciousness

依处如同心的座位

depending on them consciousness arises

依赖于它们，心得以生起

so how many bases are there?

有多少依处？

you just say six, six doors

你们说六个，六门

six objects, six bases

六所缘，六依处

so the eyes are called eye base

眼睛被称为眼依处

the ears, ear base, nose, nose base, tongue, tongue base

耳，耳依处，鼻，鼻依处，舌，舌依处

body, body base,

身，身依处

and the last one is not mind base

最后一个，不是意依处

and the last one is called heart base

最后一个被称为心所依处

now the doors and bases

门和依处

the eye door and they eye base are the same

眼门、眼依处，是一样的

ear door and ear base

耳门、耳依处

nose door and nose base, tongue door and tongue base

鼻门，鼻依处，舌门，舌依处

body door and body base, they’re same

身门，身依处，它们是一样的

but mind door and heart base, they’re different

但是：意门，心所依处，是不同的

mind door is mental, mind door is the bhavanga consciousness

意门是名法，意门是有分心

but heart base is the heart, physical heart in our body

心所依处是心脏，肉体的心脏

and different types of consciousness base on different bases

不同类型的心，依赖于不同的依处

so seeing consciousness is dependent upon eye base

所以眼识依赖于眼依处

and hearing consciousness dependent on ear base and so on

耳识依赖于耳依处等等

and some types of consciousness are dependent on heart base

有些类型的心依赖于心所依处

and we will have to find out which type of consciousness in a particular thought process

在特定的心路过程里，我们要找出何种类型的心

is dependent upon what kind of base

依赖于何种依处

so when we study the thought processes

所以，当我们学习心路过程时

we will be referring to these sections again and again

我们将会反复提到这些章节

or if you’re familiar with these sections, then you can understand the thought processes easily

如果你们熟悉这些章节，你就能轻松理解这些心路过程

so the first chapter deals with cittas and the second chapter deals with cetasikas

所以，第一章讨论心，第二章讨论心所

and the third chapter deals with citta

第三章讨论心

and it analyzes cittas regarding different things like feelings, roots, functions, doors, objects and bases

根据不同的受、因、作用、门、所缘、依处来介绍心

so when we go to the fourth chapter

当我们讨论第四章时

then we will make use of the knowledge of these chapters

我们就要用到这些章节的知识

so that we understand them fully

所以，我们就能完全理解

now in order to be familiar with the first, second and third chapter

为了熟悉前三章

at least you need to have this chart

你们至少要这张表格

and then be able to identify the different types of consciousness just by pointing at each triangle and each square

通过指出三角形、方形能够指出不同的心

so the first one, you may say with joy with wrong view, unprompted

第一个，你可以说：悦俱邪见相应，无行心

and the second one with joy with wrong view prompted and so on, right?

第二个：悦俱，邪见相应有行心，等等，对吧？

and in order to understand the relationship between the cittas and cetasikas

为了理解心、心所的关系

you need to be familiar with the chart

你们需要熟悉这张表

on page 112

第112页

it will be very difficult to be familiar with this chart

要熟悉这张表，可能很难

but if you can look at the chart and find out what cittas or cetasikas associated I think that is alright

但是，如果你能看这表找出什么心或心所相互关联我想，这样就行了

and for the third chapter

对于第三章

there are diagrams in this book

这本书里有图表

as well as in the handout

在辅助材料里也有

and so you can see from the diagram

你们可以看图表

how they are analyzed how the types of consciousness analyzed according to feelings and so on

怎么分析，根据受等怎么分析心诸如此类

so after these three chapters, we will go to the fourth chapter

前三章学习完了，我们要学第四章

the fourth chapter is called vithisangaha

第四章，心路过程之概要

so this chapter deals with what are called thought process

这章讨论我们所说的心路过程

the pali word vithi means the street

巴利语vithi意思是：街道

a road, a line, or a series

一条路，或者一个系列

so in this chapter

所以在此章

the following will be dealt with eye door thought process

会讨论：眼门心路过程

and five sense door thought process

五门心路过程

actually eye door thought process included in five sense door thought process

实际上五门心路过程包括眼门心路过程

and then mind door thought process

然后是意门心路过程

and among the mind door thought process, there are jhana thought process, path thought process

意门心路过程之中，有禅那心路过程，圣道心路过程

and there is one particular type of thought process called process with guest bhavanga

有一种特别类型的心路过程被称为额外有分心路过程

and then javanas arising for how many times and so on

然后速行生起多少次，等等

and then individuals and the types of consciousness they experience

然后是依人分析，他们体验到的心的种类

so these will be dealt with in the fourth chapter

这些都会在第四章讨论

so

所以

the fourth chapter mainly deal with what is called vithi what is the meaning of the word vithi

第四章主要探讨心路，

vithi是什么意思

a street

街道

a street, a road, a series, a line

街道，路，系列，路线

so

所以

the full word should be cittavithi

所以，完整的词是：心路

citta means consciousness, vithi a line, a series

心之路

so cittavithi means a series of cittas

所以心路，指一系列的心

a series of types of consciousness

一系列的心识

but they are called just thought process

它们被称为心路过程

or in this book, cognitive process

或者这本书里的称呼：认知过程

so whatever you call it, it is the series of types of consciousness arising as a unit

不管怎么称呼，它是一系列心生起并作为一个整体

now cittas or types of consciousness

心

arise only one at a time

每次只生起一个

at one moment say there is number 1 citta

此刻，例如生起一号心

and then that citta disappears and

然后它消失

in its place there is citta number 2

在它的位置，生起二号心

and then it disappears and in its place number 3 citta and so on

然后它消失，在它的位置，生起三号心，诸如此类

but when we try to understand how mind works

但是，当你尽力了解心的运作时

we have to understand these different types of consciousness arising as a unit

我们要把这些不同类型的心作为一个整体来认知

since they arise one after another

因为它们一个接一个生起

we try to see them as a line, or as a process

我们尽力把它们作为一条线，一个过程来观察

now you will have the diagram of the thought process

你们有心路过程的图表

but please note that

但是请注意

although we try to understand the mind as processes

尽管我们将心作为一个过程来理解

actually at one moment there is only one citta

实际上，一个刹那只生起一个心

for example a thought process consists of 17 thought moments

例如，一个心路过程包含17个心识禅那

so in the diagram all 17 thought moments will be shown

在图表中，所有17个心识刹那都会显示出来

but please do not take that at one moment there are all these 17 moments existing

但是不要认为一个刹那中存在所有17个心识刹那

at one moment there is only one citta arising

一个刹那，只生起一个心

so if we can cut a door on the cardboard

所以如果我们在纸板上挖一个门

and then run the diagram of thought process

然后让心路过程的表格穿过

so that you can see only one citta at a time it will be very realistic

所以你一次只能看到一个心这个就很形象

so please understand that

所以请注意

althought 17 thought moments or 16 or 15

虽然17个心识刹那也可能是16个或15个

will be shown on the diagram

都显示在表格上

they arise just one at a time

但是每次只会生起一个

so at one moment there is only one consciousness one citta

所以，每一个刹那，只有一个心

and not all 17 cittas existing at one moment

不是所有17个心存在于一刹那

now when we study the thought processes

当我们学习心路过程时

first we must understand the duration of one citta

首先，我们要理解，心的寿命

it is called a moment, citta moment

它被称为刹那，心识刹那

and it is said in the books that

在书中说

in a time you snap the fingers

弹指之间

or in a time you close your eye and open

眨眼之间

billions of of these cittas can arise and disappear

有几十亿个心生灭

so we will say in the second

所以我们说在一秒内

so according to that statement

根据这种说法

billions of cittas can arise and disappear in a second

一秒内，有几十亿个心的生灭

so the arising of citta is so fast so brief

所以心的生起很快

as though there is not enough

此外

each moment of citta is divided into three sub-moments

每一个心识刹那，被分为三个小刹那

so we have first one citta moment

所以，首先我们有心识刹那

which is about a billion of a second

大概是几十亿分之一秒

not exactly a billion, maybe tens of billion of a second

不是绝对精确的，可能是几十亿分之一秒

and that billions of a second is divided into three sub-moments

这个几十亿分之一秒被分成三个小刹那

so three sub-moment make one citta moment

所以三个小刹那组成一个心识刹那

now these three moments are called, the first one is called arising

这三个小刹那，第一个称为：生时

when they arise

就是生起的时候

and then the second moment is called present

第二个被称为：住时

that means after arising they exist for a very brief of time

意思是生起之后，存在了很短的时间

so that is called the present moment

这被称为：住时

present sub-moment

这个小刹那是出现的时候

and then disappearing is one sub-moment

然后的小刹那是：灭时

so every type of consciousness has these three sub-moments

所以每种心都有此三小刹那

or last for these three sub-moments

或者说持续这三个小刹那

so the first moment is called arising

所以第一个小刹那：生时

and the second moment is called presence

第二个：住时

and the third moment is called dissolution

第三个：灭时

so every citta has these three moments

所以每个心都有这三个小刹那

and also we must understand the lifespan of the citta

同时，我们也要理解心的寿命

and a rupa or matter

色法的寿命

it is said that matter lasts 17 times longer than one citta moment

据说色法的寿命是心识刹那的17倍

so the life of one citta is just three sub-moments

所以心识刹那的寿命仅有三个小刹那

but the life of a material property is 17 citta moments

但是色法的寿命是17个心识刹那

that means 51 sub-moments

也就是51个小刹那

now again, the life of one citta moment

再来，心识刹那的寿命

is three sub-moments, arising, present and dissolution

是三个小刹那：生时，住时，灭时

the life of rupa the life of material property is 17 citta moments

色法的寿命，是17个心识刹那

that is 51 sub-moments

也就是51个小刹那

ok, now

好，现在

the arising of moment of citta

心识刹那的生时

and the arising moment of rupa, material property are the same of the same duration

色法刹那的生起，是同时的

and dissolution moment of citta

心识刹那的灭时

and dissolution moment of rupa

色法的灭时

are also the same

也是一样的

but the present moment of citta and the present moment of rupa are different

但是心识刹那的住时，色法刹那的住时，是不同的

so how many sub-moments make the present moment of a rupa

色法的住时有多少个小刹那？

49, right? 49个，对吧？

the first presence is the same with as the presence of citta

生时与心识的生时是一样的

and the last dissolution is also the same as the dissolution of citta

最后灭时也和心识的灭时一样

but in-between there are 49 sub-moments

中间是49个小刹那

so these 49 sub-moments are called the present period of rupa or material property

这49个小刹那被称为色法的住时

so a material property, a visible object or audible object must last 17 thought moments

所以，色法，或者色所缘或者声所缘，持续17个心识刹那

so when one rupa arises and disappears

所以当色法生起又灭去

how many cittas arise and disappear

多少个心的生灭？

17

十七个

when one rupa arises and disappears

当一个色法生起又灭去

17 cittas arise and disappear

有17个心识在此期间生灭

so this is the basic knowledge you need to have before you study the thought process

所以这是你在学习心路过程之前需要了解的基本知识

so again

所以

how many cittas can arise in a second

一秒内可以生起多少心

billions of cittas

几十亿个心

and what is the duration of one citta

心的寿命是多长？

three sub-moments

三个小刹那

and these three sub-moments are arising, presence and dissolution

这三个小刹那是：生时、住时、灭时

and what is the life of rupa, material property, 17 thought moments

色法的寿命呢？17个心识刹那

so

所以

how many sub-moments are there for arising of rupa

色法的生时，有多少个小刹那？

only one

只有一个

and how many for dissolution of rupa? one

色法的灭时，有多少个小刹那？一个

and how many for presence of rupa? 49

色法的住时，有多少个小刹那？49个

ok, let us take seeing

好，以“看”为例

seeing something, seeing an object

看到某物

so we also see something, we have seen objects many many times

我们总是有所见，我们天天在看

and so we think that the seeing is a simple experience

我们认为“看”只是一个简单的体验

not so important, because we have seen many many times in our life

不是那么重要，因为我们在生命中已经看了很多很多次

but when you know abhidhamma

如果你懂阿毗达摩

when you know the thought processes

当你知道心路过程

and also when you apply your knowledge of the first second and third chapters to the process

当你将你在前三章学到的知识运用到心路过程中

you will see that

你会看到

what you think to be a very ordinary simple experience is actually a very complex experience

你认为是非常平常简单的体验实际上是非常复杂的体验

sometimes scientists talk about cells in the body and so on

有时候，科学家谈论身体里的细胞等等

and we wonder at them: how did they know?

我们会想：他们怎么知道的？

but the same kind of wonder you will experience when you study the thought processes

当我们学习心路过程时，可能会有同样的疑问：

what seems to be very simple act is actually very complex one

看起来非常简单的行为实际上很复杂

so complex that it is almost impossible for us to understand

复杂到几乎让我们无法理解

it is the super wisdom of the buddha that can discover all these intricate happenings in a seemingly simple experience

佛陀的超级智慧才能发现看似简单的体验里的复杂活动

and then reveal it to the world

然后向世界宣示

so when we see something, we see with our eyes or with our mind

当我们看到某物，我们用眼看，还是用心看？

ok, I will leave it to you, right

好，留给你们思考

so after the break we will pick it up

休息之后，继续讲这个

disk01track24

now

现在

we will study the eye door thought process

我们来学习眼门心路过程

now before we study the thought process

我们学习心路过程之前

we should understand the bhavanga on the diagram chart 4.2

我们应了解表4.2的有分

you will see stream of bhavanga at the beginning and also at the end

你们看到，在开头和结尾都有有分流

now bhavanga is the name of some type of consciousness

有分是某种类型心的名称

now you already know what the consciousness is, it is the awareness of the object

你已经知道心是什么，心是对所缘的觉知

now

现在

at the moment of rebirth

在结生的时候

or for human beings at the moment of conception

例如对于人类，就是受孕的时候

a type of consciousness arises

生起一种心

as produced by kamma in the past

由过去的业所生起的

so as a result of kamma in the past

过去业的果报

that type of consciousness is produced that type of consciousness arises

这种类型的心生起

at the very first moment in one’s life

在一期生命的第一个时刻

so that very first moment we call re-linking

这个时刻，称之为结生心

that means linking two lives together or something like that

意思是将两期的生命连接起来诸如此类

so that type of consciousness arises

这种类型的心生起

and along with that type of consciousness there are mental factors cetasikas

伴随着这种心，生起心所

and also

同时

material properties caused by kamma

业导致的色法

now there are four causes of matter

色法生起之源有四种

some matter caused by kamma some by consciousness

业生、心生

some by temperature or climate and some by food

时节生，食生

so at the moment of conception at the moment of rebirth especially for, let’s say, human beings

所以，在受孕的时候，也就是结生的时候特别是对于人类而言

at that very first moment a type of consciousness arises

在那第一个时刻，生起一种心

and that consciousness is a resultant consciousness is a result of kamma in the past

这种心是果报心，是过去业的果报

and with that consciousness there are cetasikas

伴随着这个心，生起心所

and also with that consciousness there are material properties produced by kamma

同时，伴随着那个心有业生的色法

so these three combined we call rebirth or conception

所以，这三个结合起来，我们称之为结生或受孕

and that type of consciousness arises again and again through life

那种心通过生命不断生起

now kamma is very powerful

业非常强大

now just once it gave results

它不只是产生一次结果

so that resultant consciousness that arises at the very first moment at one’s life

此种果报心在一期生命的最初时刻产生

is repeated many times during life

然后在生命中重复很多次

but at the very first moment it is called re-linking consciousness

但是在最初的时刻，被称为结生心

but at the other moments following that

紧随其后的

it is called bhavanga

被称为有分心

now bhava means life, and anga means constituents bhava意思是生命，

anga意思是组成部分

so bhavanga means constituent of life or part of life

所以这个词意思就是：生命的组成部分

that means if bhavanga does not arise, life would have ended

意思是，如果有分没生起，生命就会结束

there would be no more life

就不会再有生命

so since the bhavanga keeps the life going on and on

因为有分让生命不断继续

this type of consciousness is called bhavanga

这种心被称为有分心

so the re-linking consciousness and bhavanga consciousness are actually identical, it is of the same type

所以，结生心、有分心，实际上是一致的都是同一种类型的心

but at one moment it is called re-linking consciousness

但是，在一个时刻被称为结生心

and at other moments it is called bhavanga consciousness

在另外一个时刻被称为有分心

this bhavanga consciousness flows on and on and on

这种有分心迁流不息

when we do not encounter any object

当我们没有遇到所缘时

right now I’m talking, you’re listening

现在，我在讲，你们在听

you have listening thought processes going on

你们生起耳门心路过程

and in between these thought processes, the stream of bhavanga intervenes

在这些心路过程之中，就会涉及有分流

so it is like a buffer zone, so between two thought processes, there is always the stream of bhavanga

它就像一个缓冲区，在两个心路过程之间，总会出现有分流

now how much or how long the stream of bhavanga we do not know

有分流持续多长时间，我们不知道

because in a second billions of thought moments arise

因为一秒钟之内，几十亿个心识生起

there can be billions of moments of bhavanga flowing on and on

可能有几十亿个有分心不断持续

that is when we do not see any object, when we do not hear any sound and so on

就是当我们没看到任何所缘，我们听不到任何声音，等等

for example when we are deep in sleep

例如，当我们进入深度睡眠

we do not see we do not hear, so at that moment the stream of bhavanga goes on and on

我们看不到，也听不见此时，有分流就在运行

then when we see something

然后，当我们看到某物

that means when an object enters into the avenue of our eye

意即，当一个所缘进入我们的眼门

that means within the eye range when something comes in

即，某物进入眼睛的范围

then we say we see that object

然后，我们说我们看到此物

so that object let’s say visible object

此物，我们称之为色所缘

when it comes into the avenue of the eye it’s said to strike at the eye

当它进入眼睛时，就撞击眼睛

now when it strikes at the eye

当它撞击眼睛时

actually one bhavanga has already passed

实际上已经有一个有分过去了

it is like when you’re running fast

就像你跑得飞快

you cannot stop at the place you want to stop

你不能立刻停下来

you may run two or three steps and then you stop

你可能向前跑过去两三步才能停下来

because the speed you’re running is great

因为你跑步的速度很快

so in the same way the stream of bhavanga or flow of bhavanga is flowing with force

同样，有分流的流动有一股力量

and so when the object strikes at the eye

所以当所缘撞击到眼睛

it cannot stop immediately and so it pass one bhavanga

不能立刻停止，所以就有一个有分过去了

one moment of bhavanga

一个有分刹那

so in the diagram that past bhavanga is number one

所以在图表中，这个过去了的有分标为1号

so although it comes into the avenue of the eye

所以，虽然它进入眼门

at the number one moment actually it does not strike yet

但是在1号有分时刻，它还没有撞击

but at the second moment it strikes the eye

在第2个有分时刻，它撞击眼睛

so when it strikes the eye it also strikes at the bhavanga

当它撞击眼睛时，也撞击有分

the visible object

色所缘

so now bhavanga vibrates, it shakes

所以现在有分产生波动

so there are two moments of shaking bhavanga

波动的有分是两个刹那

the first moment here number two is called vibrational bhavanga

第一个刹那，也就是2号有分被称为有分波动

now it is vibrating, shaking

现在它波动

and the second moment number three is called arrest bhavanga that means bhavanga stops with that

第2个刹那，也就是3号有分被称为有分断，有分在此停止

there will be no more bhavanga after that

在此之后，没有有分

so for two moments bhavanga shakes

所以，有分波动两个刹那

and the first moment is called shaking or vibrational bhavanga

第一个刹那被称为有分波动

and the second moment, number three is called arrest bhvanga or stop bhavanga

第二个刹那，也就是3号有分被称为有分断

bhavanga momens are like inactive moments

有分刹那就是不活跃的刹那

so when we’re asleep, our mind is inactive

当我们睡觉的时候，心处于不活跃状态

so bhavanga moments even when we’re awake are also inactive moments

所以，有分刹那，即便我们清醒的时候也是处于不活跃的状态

but now some thing to be seen has come into the avenue of our eye

但是现在，可见的目标出现在我们的眼门

and then it strikes at our eye the same time with at the bhavanga, and now bhavanga vibrates

撞击我们的眼睛，同时撞击有分所以有分就产生波动

so after two vibratings, bhavanga stops

两个有分波动之后，有分就停止了

and the active thought moments take over

活跃的心路过程接管

the first active thought moment in this series or process is number four

第一个活跃的心识刹那，在这个系列中被标记为4号

eye door adverting

眼门转向

now actually the name is five door adverting

实际上，名字是：五门转向

but for this particular process

但是在这个特定的心路中

because it is seeing process

因为是眼门心路

we can say eye door adverting

我们可以称之为：眼门转向

if you find eye door adverting in this chart, you will not find it

如果你在这个表中找：眼门转向你就不能找到了

what you will find is five door adverting, five sense door adverting

你找到的只是：五门转向

so that five sense door adverting consciousness arises

所以生起了五门转向心

now it has the function of turning to the object

它的作用是：转向所缘

now the mind turns to the object

心转向所缘

formerly the mind was something like at rest

之前，心像是在休息

it is eye door

是眼门

now it becomes active

现在变得活跃了

now it turns to the object

转向了所缘

when it turns to the object it is like: oh, what is this, something like that

当它转向所缘时，就像：哦，这是什么，诸如此类

it’s some kind of thinking there, so that moment is called five door adverting

就开始思索了，这个刹那被称为五门转向

here, eye door adverting, so advert means to turn to

这里，眼门转向，转向就是：导向

so from this point, beginning with this point

所以，从这一刹那开始

the active mind comes into contact with the object

活跃的心与所缘发生联系

after the mind turns to the object, that is, it disappears next what arises?

心转向所缘后，消失后生起的是什么？

eye consciousness, eye consciousness means seeing consciousness

眼识，眼识就是“看”的心识

so at this moment, number five, we see the object

在5号心的时候，我们看到所缘

and here seeing means just very simple seeing

这里“看”只是简单的“看”

actually at this point, we do not know that it is red or blue or whatever

实际上，此刻，我们并不知道它是红的还是蓝的等等

what we know is just we see a visible object

我们知道的只是看到一个可见的所缘

after seeing it, now seeing consciousness arises and disappears

看到之后，眼识生起又灭去之后

and the next what consciousness arises?

接下来，生起什么心？

receiving consciousness arises

生起领受心

so after seeing the mind accepts or receives the object

所以，眼识之后，心接受所缘

the object is as it were given to the mind, and now first it turns to the object and it sees it and then it takes it, it receives it

所缘呈现于心，首先，心转向所缘然后看到它，然后领受它

so that moment is called receiving consciousness

这个刹那被称为领受心

later on we will go to this chart to identify this

稍后，我们用这个表学习

after receiving it, there is investigating consciousness

领受之后，就是推度心

so after receiving something you try to see what it is.

领受之后，你就试图看它是什么

so you investigate it into the object

所以，你就推度这个所缘

so there is the investigating consciousness arising after receiving

所以领受心之后，就生起推度心

after investigating comes, determining consciousness

推度心之后，就是确定心

ah,this is the object, like that

啊，这就是所缘，诸如此

so it defines the object at this moment

此刻，它定义了所缘

and after determining or everything is finished

确定之后，一切完备

receives, investigates and then determines, after determining comes what are called javanas

领受、推度、然后确定确定之后，就是速行

javanas is actually the full experience of the objects

速行实际上是对所缘的完整体验

the consciousness, the types of consciousness before javana

速行之前的心识

also experience the object

也体验到所缘

but it is only at the javana moments

但是只有在速行刹那

that the object is really experienced, so fully experienced

所缘才真正被体验，完整的体验

and it is said that javana moments always arise

据说速行心的生起总是

under normal conditions seven times

在通常情况下，总是7次

so there are seven times of javana, now

所以，速行生起7次

javana is translated as impulsion

速行被翻译成：冲力

you know what impulsion is?

你们懂“冲力”吗？

I don’t know

反正我不懂

It is as alien to me as the word javana

这个词对我来说跟速行一样晦涩

so we prefer to keep javana as it is

所以我还是喜欢用：速行

not translating it into english whatever

不需要翻译成英文

so javana, the real meaning of javana means speed, force

所以，速行，真正的意思就是：速度、力量

so when you’re running fast, then that means you’re running with javana

所以当你飞快地跑步时，意思是你带着速行跑步

so these types of consciousness actually one type of consciousness repeating seven times, it has force

这种类型的心，实际上重复七次它有一种力量

since it has force, it is only during these moments that the object is fully experienced

因为它有力量，所以只有在这时候所缘才完全被体验到

after the seven moments of javana come two moments of registration

速行的七个刹那之后，就有两个刹那的彼所缘

it is like after-taste

就像是：回味

say you eat something and then later you swallow some remnants of the full tongue, so something like that

例如你吃东西，然后你吞下舌头上的最后残留，等等

so these two moments are called the registration

这两个刹那被称为彼所缘

after the second registration

第二个彼所缘之后

it falls into stream of bhavanga again

又会沉入有分流

so at the second registration, how many types of consciousness, how many moments of consciousness have you got?

到第二个彼所缘，有多少个心有多少个心识刹那？

seventeen, right? 17个，对吧？

so when seventeen moments are full then the visible object also disappears

当17个心识刹那生灭之后，色所缘也消失了

the visible object is matter, and so it lasts for how many thought moments

色所缘是色法，它持续多少心识刹那？

seventeen, right? seventeen thought moments 17个，对吧？17个心识刹那

so from number one to number seventeen the visible object exists or lasts

色所缘持续的时间从1号到17号

so when the process reaches the second registration

所以当心路过程到达第二个彼所缘

the seventeen thought moments are complete and so this thought process disappears 17个心识刹那完成之后这个心路过程就结束了

and at the same time the visible object also disappears

同时，色所缘也消失了

so this is one thought process

这是一个心路过程

in this diagram

在这张表里

you see the zeros, or circles

你们看到0或圆圈

so they represent three sub-moments

它们代表三个小刹那

the first circles is the arising and the second circle, presence and the third circle, dissolution

第一个圆圈是生时，第二个圆圈是住时，第三个圆圈是灭时

so they represent three sub-moments

它们代表三个小刹那

and why circles or zeros and not other signs?

为什么用圆圈或0，不用其他符号？

in this book the asterisks are used

在这本书里，使用的是星号

but there is meaning why we show with these circles

但是为什么用这些圆圈是有理由的

so we want to show that there is nothing, everything is void

我们想借此表示，里面什么也没有，是空的

there is no substance

没有任何实体

and they just arise and disappear and so no permanence, no permanent entity and so on

它们生起又灭去，没有恒常的实体等等

so in order to show that these are just the thoughts or cittas arising and disappearing

为了表现这些只是心识的生灭

we use these circles or zeros

我们就使用圆圈或0 and we use three zeros here to represent the three sub-moments

我们用三个圆圈代表三个小刹那

so after the second registration moment that’s number seventeen

第二个彼所缘，也就是第17个心识之后

it falls into stream of bhavanga again

又沉入有分流

actually stream of bhavanga could be in the beginning also

实际上有分流也可以在开始

many moments there not just one moment

是很多刹那，不是一个刹那

so many moments of stream of bhavanga

所以有分流的很多刹那

and also at the end also the stream of bhavanga should go many moments again

同样，最后有分流也有许多刹那

so between every active thought process, this bhavanga intervene

在每个活跃的心路过程之间，都存在有分的涉入

so this is one thought process

所以这是一个心路过程

now when you read about the atom

当你读到关于原子的资料

how an atom is composed of and so on

原子是由什么组成的之类的

they say you have blow up the picture millions of times

他们说要将图片放大到几百万倍

so there is the nucleus and then

就会看到原子核

the other particles rotating around that, right?

还有其他粒子绕着原子核转动，对吧？

so you have an diagram, so that diagram is millions of times enlarged

你有一个图表，那图表放大了几百万倍

so that you can understand

所以那样你就能理解

in the same way this diagram is also millions of time enlarged

同样，这个表也是放大了几百万倍

now we’re talking about past bhavanga, vibrational bhavanga, arrest bhavanga and so son

我们现在讨论了过去有分、有分波动、有分断等等

when I’m saying past bhavanga, all these seventeen thought moments have gone

当我说过去有分的时候所有这17个心识刹那都过去了

but we have to do this so that we understand each and every moment in this thought process

但是我们只有这样才能理解心路过程中的每一个心识刹那

so again when a visible object is presented to us to our eyes

所以当一个色所缘呈现于我们的眼睛

it strikes at our eyes and at the same time it strikes at the stream of bhavanga

它撞击我们的眼睛同时也撞击到有分流

so when it strikes, it strikes when one moment is already passed

所以当它撞击时，一个心识刹那已经过去了

because the flow of bhavanga is so fast, that one moment has to pass

因为有分流速度很快，一个刹那已经过去

and then there are two moments of shaking or vibrating bhavanga

然后是两个有分波动刹那

and the first moment is just called vibrational bhavanga the second moment is called arrest bhavanga so bhavanga stops there

第一个被称为：有分波动，第二个被称为有分断，有分在此停止

so there the inactive thought moments stop

即不活跃的心识刹那停止于此

now begin active thought moments

活跃的心识刹那开始了

and that is beginning with eye door or five door adverting

然后开始于眼门或五门转向

and after adverting or turning to the object there is seeing

转向之后，即转向所缘之后就出现眼识

and after seeing there is receiving, after that, investigating

眼识之后是领受，然后是推度

after that, determining, after that, javana

然后是确定，然后是速行

the full experience of the object, there are seven moments of javanas

对所缘的完整体验，是七个速行刹那

and then there follow two moments of registration

然后接着是两个彼所缘刹那

and then the eye door thought process is finished and so

然后眼门心路过程完成了

back into the stream of bhavanga

所以又回到有分流

now in order to understand this

为了理解这个

the commentaries tell us a simile of mangoes

注释书讲了芒果之喻

the simile of mangoes is mentioned here? oh, yes, page 158

芒果之喻在这里提到了，哦，对，在第158页

the ancient teachers of abhidhamma illustrate the cognitive process occurring in the sense doors

古代的阿毗达摩老师用此描绘五门心路过程

with the simile of the mango

用这个芒果的譬喻

a certain man with his head covered went to sleep at the foot of a fruiting mango tree

一个人把头盖着，在芒果树下睡觉

then a ripe mango loosened from the stalk

然后一个熟透了的芒果从枝头脱落

fell to the ground grazing his ear

掉在地上，掠过他的耳朵

so he is asleep with his head covered and then

他盖着头睡觉

a mango falls maybe close to his ears

一个芒果掉下，落到他的耳边

awakened by the sound he opened his eyes

被声音惊醒，他睁开了眼睛

and looked

四处张望

then he stretched out his hand

然后他伸出手

took the fruit squeezed it and smelt it

拿起果实，捏捏，闻闻

having done so he ate the mango swallowed it appreciating its taste

之后，他吃起来，吞下果肉沉浸于它的味道

and then went back to sleep

然后继续睡觉

so if you remember this simile you know the, you remember the thought process

如果你记得这个譬喻，你就知道心路过程

so here the time of the man sleeping at the foot of the mango tree, is like the time when the bhavanga is occurring

所以这个人在芒果树下睡觉，就像是有分出现的时刻

so bhavanga, bhavanga, bhavanga the flow of bhavanga

有分，有分，有分，有分流

the instant of the ripe mango falling from its stalk and grazing his ear is

熟透了的芒果从枝头落下，掠过他的耳朵时

like the instant of the object striking one of the sense organs

就像所缘撞击五根之一

here in our example, the eyes, for instance the eye

这里，我们是以眼睛为例

the time of awakening through the sound is like that of the five door adverting consciousness turning toward to the object

被声音惊醒，就像五门转向心转向所缘

so he wakes up, that is like turning toward the object, five sense door adverting

所以他醒过来，就像转向所缘五门转向心

the time of the man’s opening his eyes and looking

这个人睁开眼睛四处张望

is like eye consciousness accomplishing its function of seeing

就像眼识，完成了看的作用

so seeing consciousness has the function of seeing

眼识的作用是“看”

so it accomplishes the function of seeing when it arises the eye consciousness

当眼识生起的时候，它就完成了看的作用

the time of stretching out his hand and taking the mango is like that of the receiving consciousness

伸出手拿起芒果，就像领受心

receiving the object

领受所缘

so receiving consciousness has the function of receiving

所以领受心的作用就是接受

the time of squeezing the fruit is like that of the investigating consciousness, investigating the object, what is this, something like that

捏捏水果，就像推度心推度所缘：这是什么，诸如此类

the time of smelling the mango is like that of the determining consciousness, determining the object

闻闻水果，就像是确定心，确定所缘

now determining that, this is the object

确定：这就是所缘

the time of eating the mango is like that of javana experiencing the flavor of the objects

吃水果的时候就像是速行体验到所缘的滋味

the full experience of the object occurs at those moments, seven moments of javana

对所缘的完整体验发生在此阶段，即发生在七个速行刹那

the swallowing of the fruit while appreciating its taste

吞下果肉，享受它的滋味

it’s like the registration consciousness taking the same object as the javana fades

就像是彼所缘心，在速行消退之后以速行的所缘为所缘

so

所以

actually, all cittas in this process takes the same object

实际上，所有的心在这个过程中的所缘都相同

and the man going back to sleep is like the substance back to bhavanga

这个人回去睡觉，就像是心回到有分

so you remember this and you remember the thought process

所以你记得这个譬喻，就记住了心路过程

so this is eye door thought process or seeing thought process

所以，这就是眼门心路过程

so when you see something this thought process must take place first

当你看到某物，首先发生的就是这个心路过程

and there are many more thought processes to come until you say: I see a thing, I see a man, I see a woman

随后有更多的心路过程，才能说：我看到某物，一个男人还是女人

so you have to go through some more thought processes

你还要经历更多的心路过程

this is just the initial awareness of the object

这不过是对所缘觉知的起始阶段

it’s amazing, our mind works so fast

它很奇妙，我们的心运作的很快

and if I tell you

如果我告诉你们

you see with your mind not with your eye, what would you say

你们用心看，并不是用眼看你们觉得如何

suppose here is a microphone

假设，这里有一个麦克风

so I see the microphone with my mind not with my eyes

我用我的心看这个麦克风并不是通过眼睛来看

crazy? ok

疯了吗？好

strictly according to abhidhamma

严格按照阿毗达摩

with this thought process I just the visible object here, I don’t see the microphone yet

通过这个心路过程，我只是看到这个色所缘，还没看到麦克风

so in order to say I see the microphone, my mind has to go through many types of thought process

为了看到这个麦克风我的心还需要经历很多心路过程

and each type may be taking place hundreds of times

每个类型的心路过程可能要发生成百上千次

so only after about five kinds of thought processes

只有经过大概五个类型的心路过程之后

could I say I see the microphone, I see the man or I see the woman

我才能说：我看到麦克风，我看到男人、女人

so it’s amazing

所以非常奇妙

now we can apply our knowledge of the three previous chapters to this thought process

现在，我们可以将我们前三章知识应用到这个心路过程

now bhavanga

有分

what types of consciousness are represented by bhavanga?

有分由什么类型的心识充当？

that means you have to go back to the third chapter, the chapter on functions

意思是你必须回到第三章，就是关于作用的那个章节

which types of consciousness function as re-linking, bhavanga and death, cuti?

什么类型的心施行的作用是结生、有分、死亡？

so you have to find out that

所以你们必须把它找出来

the past bhavanga, vibrational bhavanga and arrest bhavanga

过去有分、有分波动、有分断

there are actually one type of consciousness

实际上是一种类型的心

so you have to find them out

所以你要把它们找出来

and then

然后

eye door adverting, or five door adverting

眼门转向，或五门转向

five door adverting is, it is too small for you to see

五门转向是……字太小了，你们看不清

so these three the top of the three

这三个，上面的三个

is five sense door adverting

是五门转向心

so eye door, number four here eye door adverting is that type of consciousness

所以眼门，第四个眼门转向是这种心

and then eye consciousness, where is eye consciousness?

然后是眼识，眼识在哪里？

here

这里

and then receiving consciousness

然后是领受心

you have to be familiar with this card

你们得熟悉这张卡片

and then investigating consciousness

然后是推度心

and determining consciousness, it is the second of the three

确定心，是三个之中的第二个

and then javanas, javanas can be any one of the akusala, and then kusala and kiriya

然后是速行心，速行可以是不善、善、唯作之中的任何一个

and registration, again you go back to third chapter on functions

彼所缘，你再回到第三章，关于作用的

you try to find out what types of consciousness have the function of registering

你们要找出，什么类型的心施行彼所缘的作用

and then back to bhavanga again

然后再沉入有分

so you can see many things about this, thought process

你们可以从心路过程中发现许多东西

becomes very complex

变得非常复杂

now each type of consciousness you can pinpoint on this diagram

你可以在这个表格里找出每种心

and also

同时

you can determine whether number nine to number fifteen should be unwholesome or wholesome

你们可以确定从第9

到第15号心，是不善还是善

number nine to number fifteen can be wholesome type of consciousness or unwholesome type of consciousness

第9到第15，可以是善心，也可以是不善心

now I see something and I’m greedy about that thing, I cling to that thing

现在我看到某物，我贪于此物，我执着于此物

I’m attached to that thing

我贪着此物

then the number nine to number fifteen will be unwholesome

那么从9号到15号心，就是不善的

I see something but I’m not attached to them I’m not attached to it

我看到某物，但是我不执着

or I am, say I see the statue of the Buddha

或者，例如我看到佛像

and I have devotion to the Buddha

我礼敬佛陀

and so the number to number fifteen will belong to wholesome type of consciousness

所以第9到第15号就属于善心

so whether there are wholesome or unwholesome

所以是善还是不善

depends on my attitude

依赖于自己的态度

my inclination to the object

对所缘的倾向

and the other types of consciousness are always the resultant consciousness

其他类型的心，总是果报心

they are not the wholesome or unwholesome, but resultant consciousness now

它们不是善或不善，是果报心

eye consciousness is the resultant consciousness

眼识是果报心

receiving is a resultant consciousness

领受心是果报心

investigating is also receiving(resultant？口误？) consciousness

推度心也是果报心

determining is functional consciousness

确定心是唯作心

and bhavangas are one of nineteen

有十九种心能执行有分作用

so I will tell you among nineteen

我将告诉你，在这19种之中

you have to find out what these nineteen cittas are

你们得找出这19种是哪些心

so please open to page 127

翻到127页

now functions

作用

under functions you see one to three rebirth, bhavanga, death

在作用下，你们看到一到三：结生、有分、死亡

so these are the functions

这些是作用

and the types of consciousness that have these three functions are investigation equanimity

有这三个作用的心有：舍俱推度心

and then what is SS?

然后，什么是SS？

sense-sphere resultant

欲界果报心

and SB as sublime resultant

还有广大果报心

so altogether, nineteen

一共是19个

so these nineteen types of consciousness have the function of rebirth, bhavanga and death

这19个类型的心执行的作用是结生、有分、死亡

so in the diagram of the process

在心路过程图表里

the bhabanga, past bhavanga, vibrational bhavanga, arrest bhavanga

有分：过去有分、有分波动、有分断

are represented by one of these nineteen types of consciousness

由这19种心中的一个充当

and then eye door adverting that is five sense door adverting

然后是眼门转向，即五门转向

now you read down you see the word adverting

你们往下看，可以看到：转向

now five door adverting and mind door adverting

五门转向和意门转向

so this is the first one, five door adverting

这是第一个：五门转向

you can identify like this

你可以像这样指出来

and then eye consciousness

然后是眼识

seeing, right? seeing function

看，对吧？看的作用

and then receiving consciousness

然后是领受心

down number ten, receiving

向下10号心：领受

investigating consciousness, number eleven

推度心，第11号

investigating equanimity and investigating joy, so one of these two

舍俱推度心、悦俱推度心这两者之一

and then determining is mind door adverting the same

然后确定心，就是意门转向心，一样的

and then javana now there are fifty five javanas

有55种心执行速行作用

but this is seeing thought process

但是这是眼门心路过程

so not all fifty five will apply here

所以并不是所有55种心都在这里

only the unwholesome

只有不善心

smiling, and sense-sphere wholesome

生笑心、欲界善心

and sense-sphere functional, that’s all

欲界唯作心，就这些

the others belong to jhanas

其他的心属于禅那

so you can identify these

所以你们可以找出这些

with this chart

借助这个图表

and the registration there are eleven of them registration

然后是彼所缘，有11种心执行此作用

investigation equanimity, investigation joy, and sense-sphere resultant

舍俱推度、悦俱推度、欲界果报心

so one of them will function as registration here

所以，其中一个在这里执行彼所缘作用

two moments of registration and then bhavanga, ok

两个彼所缘之后，就是有分，好

so you can identify these types of consciousness and their functions

所以你们可以找出这些心它们施行的作用

looking at this chart

通过这张表

now

现在

what about doors?

关于门呢？

through what door does this thought process arise

这个心路过程通过哪个门生起

you’re seeing, right? so through eye door

你在看，对吧？所以通过眼门

so this process arises through eye door that’s why it is called eye door process

所以这个心路过程从眼门生起所以它被称为眼门心路过程

now what about bases?

那么依处呢？

you have to find out which base each citta depends on?

你们要找出每个心依赖的依处？

now eye consciousness depends on eye base, seeing consciousness depends on eye base

眼识依赖于眼依处

but the others depend on actually heart base

但是其他的实际上依赖于心所依处

now seeing consciousness depends on eye base

眼识依赖于眼所依处

hearing consciousness depends on ear base

耳识依赖于耳所依处

and so on touching consciousness depends on body base

还有身识依赖于身依处

but other types of consciousness depend on heart base

但是其他心依赖于心所依处

so in order to find out that you have to go to another chart

为了找出这些，你们需要借助另外的表

page 147

第147页

so eye base, eye consciousness

眼依处，眼识

ear base, ear consciousness, nose base, nose consciousness

耳依处，耳识，鼻依处，鼻识

tongue base, tongue consciousness

舌依处，舌识

body base, body consciousness

身依处，身识

and heart base there are many

心所依处，有很多

so heart base A means always depend on heart base

心所依处A意思是总是依赖于心所依处

and heart base S means sometimes only

心所依处S意思是有时依赖于心所依处

so if we combine these two, then those that depend on heart base are thirty three plus forty two there are many

所以，如果我们把这两个合起来依赖于心所依处的心就是

33加42，有很多

so in this process we see that

所以从这个心路过程，我们知道

the javanas and also

速行，还有

receiving, right?

领受，对吧？

receiving, investigation determining, javana, and registration all depend on heart base

领受、推度、确定、速行彼所缘，都依赖于心所依处

so we have to find out the bases on which each type of consciousness depend

所以我们要找出哪种心依赖于什么依处

now let us apply the knowledge of objects

现在我们将所缘知识应用起来

what object do they take

它们缘取哪些所缘？

for this thought process, it is easy

对于这个心路过程，很简单

visible object, because you’re seeing something

色所缘，因为你在看某物

so that something that is seen is the object of all types of consciousness here

所以，被见之物是这个心路过程中所有心的所缘

so it is said that in a given thought process

所以，据说在特定的心路过程里

each individual cittas must take the same object

每一个单独的心缘取的所缘必须相同

there must be no difference of objects that they take in one given thought process

在同一个心路过程，所缘不能有不一样的

but there is one thought process where the individual cittas take different objects we will come to that later

但是有一个心路过程，有的心缘取不同的所缘，我们稍后再讲

so in general

所以，总体上说

cittas that arise in a thought process must take the same object

在同一个心路过程的心，所缘必须相同

so all of these cittas from the eye door adverting to the registration must take the present visible object

所以，这里的所有心，从眼门转向到彼所缘，都缘取色所缘

but the object of bhavanga is different

但是有分心的所缘是不同的

if you go back to the third chapter

如果你们回到第三章

you will see that the bhavangas take kamma or sign of kamma or sign of destiny as object

你们会看到，有分的所缘是：业、业相、趣相

now you have to go back and read that

现在你们回过去看看

so bhavangas have different objects

所以有分的所缘不同

and the others have another different object

其他心有另外一个所缘

and among them

其中

all these types of consciousness take the same object

其他的所有心的所缘都相同

so in this thought process they take the present visible object as object

所以，在这个心路过程中，它们以当下的色所缘为所缘

so we can explain this process with reference to object

所以我们可以参照所缘解释这个心路过程

now you can explain this with reference to objects, with reference to door, with reference to bases

你们现在可以参照所缘、门、依处解释这个心路过程

now if you know Paṭṭhāna

如果你们知道发趣论

you will study Paṭṭhāna in the eighth chapter

你们会在第八章学习发趣论

if you know Paṭṭhāna then you can explain with reference to Paṭṭhāna

如果你们知道发趣论，你们可以参照发趣论解释

the relationship between these types of consciousness

这些心之间的关系

and then relationship between these types of consciousness on the one hand and the object on the other

然后一方面这些心之间的关系另一方面，所缘，

and also these types of consciousness on the one hand and the bases on the other

一方面这些类型的心，另一方面，依处

so a lot of things you can know in this one thought process if you know abhidhamma

所以如果你懂阿毗达摩，在这个心路过程中，你可以了解很多

so this is just one thought process there are many thought processes to come

所以这只是一个心路过程后面还有很多心路过程

so please refresh your memory of previous chapters again

所以经常温习前面学习的章节

so tomorrow when you come I hope you even more familiar with the previous chapters

明天你们来上课，我希望你们更熟悉前面的章节

Student: sayadaw, I have a question, in this table a complete eye door process

学生：尊者，我有一个问题这个表是一个完整的眼门心路过程

it is stated like that 14 acts are process consciousness

上面说这个心路过程有14个路心

I’m quite confused of why 14, should they are called 17, thanks

我很迷惑，为什么是14个，不是17个吗？

sayadaw: now the bhavangas

尊者：有分心

are not called process consciousness

并不被称为路心

bhavangas are called process freed consciousness

有分心被称为离路心

so bhavangas are outside the process

所以有分心是在心路过程之外

although in this thought process, there are seventeen thought moments and bhavangas are included

虽然在这个心路过程中，有17个心识刹那，有分也包括在内

in reality the bhavangas are outside the thought process

实际上，有分心是在心路过程之外

so when we leave the bhavangas alone we have only fourteen, right?

所以当我们去掉有分心就只有14个，对吧？

from number four to number seventeen

从4号到17 so that is why here fourteen acts of process consciousness

所以这里就说路心有14个心识

the bhavangas are process freed consciousness

有分心是离路心

the bhavangas are not included in vithi or process

有分心不被包括在心路过程中

if we count every arising of consciousness

如果我们把任何一种心的生起

beginning with past bhavanga we get seventeen arising of consciousness

从过去有分开始，我们有17个心识的生起

out of these seventeen number one two and three are process freed consciousness

在这17个之中，第1,2,3是离路心

they are outside the process

他们不在心路过程之中

the remaining fourteen are process consciousness

剩下的14个是路心

so therefore there are only fourteen process consciousness or in pali vithicittas

所以只有14路心，巴利语称之为vithicitta

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I hope you’re familiar with this chart on the screen

我希望你们熟悉屏幕上的表

so they represent the 89 or 121 types of consciousness

它们表示89或121种心

so it is good to have this chart memorized

所以记住这张表很有好处

and to be able to identify each dot with each type of consciousness

能够指出每个点代表哪种心

now the first column represents the akusala cittas or unwholesome consciousness

第一列，表示不善心

and then the next three columns

接着的三列

represent rootless consciousness or ahetuka consciousness

代表无因心

and the next three represent the kamavacara sobhana sense-sphere beautiful consciousness there are 24 of them

接着的三列表示24欲界美心

and then the next three columns represent rupavacara material sphere consciousness

接下来的三列代表色界心

and then the next three columns or blue represent immaterial consciousness or arupavacara consciousness

接下来的蓝色三列表示无色界心

and the rest represent the supramundane consciousness

剩下的表示出世间心

the first four columns represent magga or path consciousness

头四列表示道心

and the other four the fruition consciousness or phala consciousness

其他四列表示果心

so whenever we want to identify or whenever we see a consciousness

当我们想指出，或看到一个心时

we…it is good to remember this chart and

记住这张表有好处

be able to pinpoint which consciousness is described

确定表述的是哪种心

we now have the diagram of the complete eye door process

我们现在有眼门心路过程的完整表格

and we went through this process yesterday

我们昨天学习了这个过程

so there are altogether 17 types of consciousness

所以，一起有17种心

following one after another

一个接一个

and those before number one and after number seven

在1号之前，7号之后的

are called stream of bhavanga

被称之为有分流

now if we want to know what types of consciousness are represented by stream of bhavanga

如果我们想知道有分流表示的是哪种心

then we have to go back to the third chapter the section on functions

我们就要回到第三章，作用那一节

so according to the third chapter we know that there are 19 types of consciousness called bhavangas

所以根据第三章，我们知道有19种心可以充当有分心

these two, and this middle one

这两个，中间一个

and then middle 5, middle 4

中间5个，中间4个

and my hand is shaking

我的手在发抖

so they’re called stream of bhavangas and so there are many moments of bhavanga preceding that

它们被称为有分流，这之前有很多有分刹那

and there’re many moments of bhavanga following the last stream of bhavanga

最后一个有分流之后将有很多有分刹那

and then the first three are called past bhavanga, vibrational bhavanga and arrest bhavanga

然后头三个被称为：过去有分、有分波动、有分断

they’re also bhavanga

这些也是有分心

so they’re also represented by one of the 19 types of consciousness just pointed out

它们也是由刚才指出的

19种心的某种充当

the first is called past bhavanga because when the visible object strikes at the eye and the mind

第一种被称为过去有分，因为当色所缘撞击眼睛和心的时候

one bhavanga has already passed

一个有分已经过去了

and then there are two moments of shaking bhavanga or vibrating bhavanga

然后是两个刹那的波动有分

and the first is called vibrational bhavanga and the second is called arrest bhavanga or stop bhavanga

第一个被称为有分波动，第二个被称为有分断

from that second bhavanga called arrest bhavanga, the flow of bhavanga stop

从这第二个有分断，有分流就停止了

and then the active thought moments take place

然后活跃的心路过程就接管了

so the first active thought moments in this thought process is eye door adverting and so

这个心路过程中第一个活跃的心路刹那是眼门转向

the mind is turned toward the visible object

心转向色所缘

and then next consciousness is eye consciousness or seeing consciousness

然后下一个心识是眼识

at that moment the person sees the visible object

此刻，看见色所缘

and then the mind receives the object so there is receiving, then it investigates the object and then it determines the object

然后心接受所缘，所以是领受心，然后是推度所缘，然后是确定所缘

now the eye door adverting

然后是眼门转向

is actually five door adverting

实际上是五门转向

it is called five door adverting in the 89 types of consciousness and it is that one

这是89心里面的，被称为五门转向，

and then eye consciousness

然后是眼识

there are two eye consciousness, one this is the result of akusala unwholesome kamma and

有两个眼识，一个是不善果报心

this is the result of wholesome kamma

一个是善果报心

so one of these must be represented by eye consciousness in this thought process

所以其中一个被这个心路过程里的眼识充当

if the object is undesirable, if the object is ugly if the object is that we don’t want to see

如果所缘是不可意的，是丑陋的，我们不想看到的

then the eye consciousness will be represented by this

眼识被这个心充当

if the object is the beautiful one that we want to see

如果所缘是可意的，我们想看到的

then the eye consciousness is accompanied by this type of consciousness because this is the result of wholesome kamma in the past

那么眼识由此种心充当，因为这就是过去善业的果报

and after eye consciousness or seeing consciousness there is receiving consciousness

眼识之后，就是领受心

now receiving consciousnesses are these two

领受心就这两种

so one of these two is represented by receiving, again it depends on the quality of the object

所以这两者之一由领受充当，取决于所缘的质量

if it is undesirable object, then the receiving consciousness is the result of unwholesome kamma

如果是不可意的所缘，那么领受心就是不善业的果报

and if it is desirable object, and it is the result of wholesome kamma

如果是可意的所缘，它就是善业的果报

and then investigating there are three types of consciousness called investigating

然后是推度心，有三种心被称为推度心

so any one of these can be represented by investigating,

这些都可以由推度心充当

again depending on the object being desirable very desirable and undesirable

取决于所缘是可意，极可意，不可意

and then there is determining consciousness, now determining consciousness is represented by this

然后是确定心，确定心被这个心充当

this is called mind door adverting

这个心就是意门转向心

this mind door adverting when arises in the five sense door is called determining

这个意门转向心如果生起于五门就被称为确定心

when it arises

当它生起的时候

in the mind door it is called mind door adverting

在意门被称为意门转向

so it has two functions: determining and adverting

所以它有两个作用：确定和转向

and then follow seven moments of javana

然后就是七个速行

so the javana, seven moments of javana are represented by this 12 this 1, and this 8, and this 8

七个速行刹那由这12，1，8，8充当

there are altogether 29 of them

一共是29个

so one of those 29 types of consciousness are represented by javanas

所以这29种心可以充当速行

now you see that the, beginning with eye door adverting until determining

你们现在看到，从眼门转向开始到确定心

there is no wholesome or unwholesome citta, no kusala or akusala citta

没有善、不善心，

now eye door adverting

眼门转向心

belongs to the class of functional consciousness

属于唯作心

and eye consciousnesses belong to resultant consciousness

眼识属于果报心

receiving, investigating also resultant consciousness, and determining again to functional consciousness

领受心、推度心也是果报心，直到确定心，唯作心

so until determining there is no kusala or akusala

所以直到确定，没有善、不善

there is no wholesome or unwholesome kamma

没有善、不善业

but beginning with javana beginning with impulsion

但是从速行开始

there can be either kusala or akusala so

就会有善、不善，

it can be represented by these 12 or this 1 or these 8 or 16

可以由这12个，或这个，或这8个，或这16个充当

so it is during these moments of javana that one acquires kamma

所以在这些速行刹那，才造业

so we say we acquire kamma we accumulate kamma that means

当我们说我们造业，积累业

we reach…our minds reach the state of javanas

我们的心就到了速行阶段

so during these javana moments, normally there are seven of them

在这些速行阶段，通常是7个刹那

we acquire kusala or akusala

我们造作善或不善

so before that there is no kusala or akusala

所以在此之前，没有善或不善

and these javana moments 7 javana moments are accompanied by 2 moments of registration two moments of after-taste or something like that

这七个速行刹那之后，就是两个彼所缘，两个回味的阶段

and these…the moments of registration are represented by the 3 investigation consciousness

彼所缘刹那由三个推度心充当

and the 8 the middle column the 8 sense-sphere resultant consciousness

中间列8个，8个欲界果报心

and it is said in the books that registration always arise twice or never at all

据说彼所缘总是生起两次或不生起

so there is no arising of registration once only

所以彼所缘不会只生起一次

if it arises it must arise two time or it will not arise at all

如果它生起，它必定生起两次或者不生起

so when we reach the second registration the 17 thought moments are complete

所以当我们到达第二个彼所缘就完成了17个心识刹那

and so the visible object disappears as well as this thought process disappears

所以色所缘消失，这个心路过程也消失了

so this is the end of this thought process

所以，这就是这个心路过程的终结

so in the manual…

所以，在这本概要精解里

please turn to page 162

翻到第162页

section 11: summary

第11节：总结

there are seven modes

心路过程心一共有七种

and 14 different states of consciousness in the cognitive process

在心路过程中生起14次

so in this thought process there are 7 modes of consciousness and 14 different states of consciousness

所以在这个心路过程中，有七种心，生起14次

so 14 arising of consciousness

所以，生起14次心

and there are 7 modes or 7 kinds of consciousness

有7种心

in detail there are accordingly 54 in the five doors

详说则于五门有54种心

now let us find out what 7 modes are

现在我们看看是哪七种

you can just read the guide

你们可以读助读

the 7 modes in which the process cittas occur are five door adverting, this is one mode

心路过程心生起的七种：

1. 五门转向心

and sense consciousness means eye consciousness, ear consciousness and so on that is one mode 2.根识(五识之一) receiving, one mode, investigating, one mode, determining, one mode 3.领受心，4.推度心，5.确定心

javana, one mode, and registration, one mode 6.速行心，7.彼所缘

so there are 7 modes of consciousness or 7 kinds of consciousness

所以，有七种心路过程心

but if you count them one by one as they arise there are 14 different types of consciousness

如果你在它们生起时一个个数就有14个心

and that means from number 4 to number 17 so there are 14 types of consciousness and

即，从4号心开始，到17号心有14种类型的心

these 14 types of consciousness are called process consciousness

这14种心被称为心路过程心

and the bhavangas are called process freed consciousness

有分心被称为离路心

in detail there are accordingly 54 in the five doors

详说，于五门生起54心

that means

意思是

all 54 types of kamavacara consciousness

所有54种欲界心

now this one this particular one we have studied

这个，是我们学过的

is called in pali atimahanta very great,

被称为极大

the object of this thought process is called very great

这个心路过程的所缘被称为极大

now there are different kinds of the object taught in this manual

这本概要精解里教了不同的所缘

they are called presentation of objects

它们被称为所缘的呈现方式

so objects are divided into great…very great, great, slight and very slight

所缘被分为：极大、大、微细、极微细

and great and slight does not mean the size of the object

大和微细并不是说所缘的体积

but this is the force of impact of the object on the eye and on the mind door

是指所缘给予眼睛和心的撞击力

so sometimes,

有时候

the object may be a large or gross object

所缘可能是巨大的或粗显的

but if the eye is weak or the object strikes on the eye after it has passed its prime time

如果眼净色很微细或者所缘在眼净色的高峰期过后才撞击它。

that means after it has passed the higher stage of its presence then

意思是过了它呈现的高峰期

the impression on the mind may not be so great

对心的作用力可能不那么大

so even though the object is great, if the…

即使所缘是大的

if it impinges on the eye after it has passed its prime stage

如果在它在高峰期之后，撞击到眼净色

then the impact may not be great, so

那么它的作用力可能不大

in that case, that kind of object is not called great object or very great object

那样，那种所缘不被称为大所缘、极大所缘

it may be called slight object and so on

它可能被称为微细所缘等等

so there are different kinds of the objects

所以有不同形式的所缘

and the thought processes are shown according to the strength of these objects

所以根据所缘的强度，心路过程得以分类

so this first one, the object of this first one is called atimahanta, very great

第一个，第一个的所缘被称为极大所缘

you can find those on page 153

你可以在第153页上找到

at the five sense door, it is one very great, two great, three slight, and four very slight

在五根门，1.极大，2.大，

3.微细，4.极微细

so the very great object can strike at the eye door only after one bhavanga has passed

一个有分心之后，极大所缘才能够撞击眼门

but if the object is not strong, so that it can not strike at the eye door after one bhavanga has passed

如果所缘不强烈，一个有分过去，不能撞击眼门

then it will strike at the eye door after two bhavangas have passed

两个有分过去之后，它才撞击眼门

so that kind of object is called great object

这种所缘被称为大所缘

it is not very great but it is great object

它不是极大所缘，是大所缘

so great object can strike at the eye door after two past bhavangas

所以两个过去有分之后，大所缘撞击眼门

so when there are two past bhavangas

两个过去有分之后

there is no room for registration to arise

没有彼所缘生起的位置

because if registration must arise, it must arise two times, not just one time

因为如果彼所缘生起，必定生起两次，不能只生起一次

so you may…

所以你可以

you may look at the next sheet

你可以看下一张

five sense door thought processes

五门心路过程

now the first one is called atimahanta

第一个被称为极大所缘

so this is the one we just have studied

这个是我们刚学过的

now the next one is called mahanta, great

下一个是大所缘

now if you look at the series of consciousness you will see two As, right?

如果你们看这些心，你可以看到两个A they are bhavanga, bhavanga, they are outside the thought process

它们是有分心，是在心路过程之外

then we have one, A means atīta bhavanga, past bhavanga

我们有一个A，意思是过去有分

so here there are two past bhavangas

所以这里有两个过去有分

so after that the vibration bhavanga, arrest bhavanga and so on

之后，就是有分波动，有分断等等

now after the seven javana

七个速行之后

there is space for one citta

还有一个心的位置

since registration can not arise

因为彼所缘不可能生起

because there is only space for one citta, bhavanga takes place

因为只有一个心的位置，所以是有分心

instead of registration

而不是彼所缘

so here from number 1 to number 17

这里从1号心到17号心

is called the thought process and again

被称为心路过程

the bhavangas are actually process freed or

有分心实际上是离路心

those out of process and so

它们不属于心路，所以

the real thought process cittas begin with here P

真正的路心从P开始

pañca-dvārāvajjana or five sense door adverting and so on

五门转向心，等等

so that is one kind of mahanta object

这是一种大所缘

so it is called mahata thought process

被称为大所缘心路过程

the next one is number 2 mahanta

下一个是2号大所缘

so here there are three past bhavangas

有三个过去有分

so instead of 2 past bhavangas here we have 3 past bhavangas

所以，不是两个过去有分，这里有三个过去有分

since there are 3 past bhavangas there is no room for registration to arise

因为是三个过去有分，就没有位置生起彼所缘

and so with the last javana the process comes to an end

所以，最后一个速行之后，心路过程就结束了

now there are objects that are less strong than great object

它们是比大所缘强度更小的所缘

that means they need more past bhavangas to strike at the eye door

意思是它们需要更多的过去有分才撞击到眼门

and so they are called paritta, slight

所以它们被称为：微细

so next page you see the six times of paritta thought processes

下一页你就看到六个微细所缘心路过程

so for paritta number 1 1号微细所缘

how many past bhavangas

多少过去有分

four

四个

since there are 4 after number 13

因为有四个过去有分从第13号之后

we do not have space for 7 javanas

我们就没有7个速行的位置了

since we can not have javanas because javanas must arise seven times

因为我们不能有速行，速行必须生起七次

instead of the javanas we put bhavangas here

所以这里用有分代替速行

so these bhavangas are inside the thought process

所以，这些有分心是在心路过程之内

again although they’re inside the thought process they’re not process consciousness they’re process freed consciousness

虽然它们在心路里，它们不是路心，而是离路心

so this is slight number 1

这是1号微细所缘

now slight number 2, how many past bhavangas 2号微细所缘，多少过去有分？

five

五个

so since there are five past bhavangas there are only three bhavangas following the determining

因为有五个过去有分，所以确定心之后只有三个有分心

because there must always be seventeen moments

因为必须总有17个心识刹那

now paritta three or slight three

现在3号微细所缘

we have how many past bhavangas

有多少过去有分

six past bhavangas

六个过去有分

so there are only two bhavangas to fill in

所以后面只有两个有分填补

and then paritta or slight for seven past bhavangas

现在是七个过去有分的微细所缘

so there is only one bhavanga, space for only one bhavanga at the end of determining

所以，最后在确定心之后只有一个有分的位置

and then paritta five

最后5号微细所缘

now we have eight, so

有8个过去有分

no bhavanga is inside the thought process

所以最后没有有分在心路过程里

and paritta six or slight six 6号微细所缘

nine past bhavangas and so

九个过去有分

we have only two moments of determining

只有两个确定心刹那

now determining can arise two times or three times

确定心只能生起两次或三次

so in the other…the thought processes we have three Vs, three determinings, right?

在其他的心路过程，有三个确定心，对吧

so paritta number one has three V or determinings 1号微细所缘，有三个确定心

paritta number two has three and so on 2号微细所缘，有三个确定心等等

but here there are only two determinings

但是这里，只有两个确定心

still there are objects they’re less strong than slight objects

还有一些所缘比微细所缘强度更小

so they’re called very slight

他们被称为极微细

they’re shown on the next page, in pali they’re called atiparitta

下一页就是极微细所缘

now we add one more past bhavanga here

我们在这里再增加一个过去有分

so altogether here we have ten past bhavangas

所以，这里就是10个过去有分

and here the object is so so weak

这里所缘非常微弱

that it is not able to arouse adverting

不能生起转向心

so there is only two moments of vibrating bhavanga and then bhavangas follow

所以只有两个有分波动，然后是有分心

and very slight number two has eleven past bhavangas 2号极微细所缘有11个过去有分

two vibrating bhavangas and then 2个有分波动，然后

one to the four bhavangas

四个有分心

very slight number three has 3号极微细所缘有

twelve past bhavangas, two vibrating bhavangas and then three bhavangas 12个过去有分，2个有分波动，然后是3个有分心

and very slight number four has thirteen past bhavangas and two vibrating bhavangas and two bhavangas 4号极微细有13个过去有分，

2个有分波动，两个有分心

and very slight number five has fourteen past bhavangas and two vibrating bhavangas and just one bhavanga more 5号极微细有14个过去有分，

2个有分波动，再加1个有分

and very slight six has fifteen, fifteen past bhavangas and two vibrating bhavangas and then subsides into bhavanga again 6号极微细有15个过去有分，

2个有分波动，然后沉入有分

now

现在

from the atimahanta

对于极大所缘

there are names given to those

这些名字赋予它们

so atimahanta is given the name as thought process ending in registration

所以彼所缘结束的心路过程被称为极大所缘

mahanta or the large objects

大所缘

the processes for mahanta objects are called process ending in javana

以速行结尾的心路过程被称为大所缘

atimahanta is the process that ends in registration or T tadārammaṇa

极大所缘是以彼所缘结尾的心路过程

and mahanta is the process that ends with javana

而大所缘是以速行结尾的心路过程

there are two of them

大所缘有两种

and then paritta, paritta what do they end in?

然后是微细所缘，以什么结尾？

they end in votthapana or determining

它们以确定心结尾

so they are called those that end in determining

它们是以确定心结尾

what about the very slight?

那么极微细所缘呢？

there is no active citta at all in these thought processes

在这些心路过程中，没有活跃的心

beginning with very slight number one

从1号极微细开始

so very slight number one to very slight number six 1号到6号极微细

so they are called mo… in pali they are called moghavāra

它们被称为“无效时分”

it is translated here as the futile course

即：无效的过程

so on page 162 you find them. the course ending with registration

在第162页，你们可以看到：以彼所缘结尾的心路过程

the course ending with javana, the course ending with determining

以速行结尾的心路过程，以确定心结尾的心路过程

and the futile course

还有无效的心路过程

now we can call it zero course

我们可以成其为：零过程

there is no vithicitta at all in this

其中完全没有路心

but still they are called vithis or process cittas

但是它们还是被称为路，路心

so there are very weak, very weak objects

所缘是非常非常弱的

and they’re unable to arouse even the advertings

甚至连转向不能够产生

so with regard to eye door

所以对于眼门

we get how many types of process

我们有多少种心路过程

one mahanta…I mean one atimahanta

一个极大所缘

two mahantas, and six parittas and six ati parittas

两个大所缘，六个微细所缘六个极微细所缘

so six, six, twelve

六加六，十二

and mahanta two, fourteen, atimahanta one fifteen

大所缘两个，14个，极大所缘一个，15个

so it is said that there are fifteen kinds of processes in the eye door

所以眼门有15种心路过程

so when you see something you see those things with one of these fifteen thought processes

所以当你看到某物，你就是用这15个心路过程中的一个看

if the impact of the object is strong

如果所缘的撞击是强的

then you may have the first type of thought process

你可能就有第一种心路过程

if it is so weak that it can not even arouse the arising of turning to the object

如果它很弱，甚至连转向所缘也无法激起

then you may have one of the very slight thought processes

那么你可能会有极微细所缘心路过程一个

so this is for eye door

这是眼门的

so for eye door, how many thought processes, fifteen

所以，对于眼门，多少心路过程？15种

then when you hear something, you hear a noise

当你听到声音时

so when you hear a noise you have the same type of thought processes

当你听到声音，你有同样的心路过程

the only difference is instead of eye consciousness you have ear consciousness

唯一的不同是：把眼识换成耳识

you put ear consciousness in the place of eye consciousness

将耳识放在眼识的位置

and you get fifteen types of thought processes for ear door

就有15种耳门心路过程

the same number for nose door

鼻门也是同样的数目

so instead of eye consciousness you see nose consciousness, fifteen again

所以，将眼识换为鼻识，也是15种

and then for tongue consciousness, I mean tongue door, you have also fifteen

对于舌识，即鼻门，也是15种

and the body door, you have also fifteen

身门，也有15种

and so altogether we have seventy five kinds of thought processes regarding the five sense doors

所以，对于五门，我们一共有75种心路过程

now

现在

we have found out

我们了解了

what types of consciousness are represented by these individual cittas in these thought processes

什么类型的心，在这些心路过程中哪些心充当

if you add all of them

如果你将它们加起来

you get fifty four types of consciousness

你们就有54种心

the first fifty four, looking from the left

从左开始，前面的54个

fifty four kamavacara consciousnesses 54欲界心

so these five sense door thought processes

所以这五门心路过程

are actually the kamavacara thought processes

实际上是欲界心路过程

so when we see something when we hear something and so on

当我们有所见，有所听，等等

one of these seventy five kinds of thought processes arise

这75个心路过程之一就生起

if we add up the types of consciousness that are represented by the individual consciousness in the process

如果我们将这些心路过程中的单个心加起来

we get fifty four types of consciousness

我们就有54种心

fifty four that are called kamavacara, or sense sphere consciousness 54种被称为欲界心

you know this is the thought process through five sense doors

你们知道，这是五门心路过程

but we experience objects without the medium of these five doors

但是不经过五门的中介，我们也体验所缘

through mind door also we can experience the objects

通过意门，我们也能体验所缘

we remember something of the past we can think of something

我们回忆过去的事，思考某事。

and so in such cases

所以在这种情况下

these objects are presented through what is called the mind door

这些所缘呈现于意门

now they are not through eye door and so on

它们不呈现于眼门等

only if you see there is the seeing thought process, that arises through eye door

只有你们通过眼门心路过程看，才生起于眼门

but now you’re thinking about something, you’re recalling something of the past

但是，你们回忆过去某事

you’re… maybe in your mind you’re seeing something of the past

或者，你心里看到过去某事

so in that case you’re not seeing with your eyes, so that thought process does not arise through the eye door

这种情况下，你就不是用眼看，所以这个心路过程不生起于眼门

but there is this mental activity and so we say that this thought process arises through the mind door, through the bhavanga and then

但是这种心理活动，我们说这种心路过程通过意门，通过有分生起

we have other active thought moments

我们有其他的活跃心识刹那

so

所以

when we experience something

当我们体验到某事

not through five sense door but through mind door

不是通过五根门，而是通过意门

we have a different kind of thought process

我们有一种不同的心路过程

now in the handout there are many of them

在下发的资料里，有很多

but there are not taught in this manual

在概要精解里并没有讲

so let us go to what is taught in this manual

所以，我们讲概要精解里的

now please turn to page 166

请翻到166页

now the limited javana process now that is the mind door thought process

有限速行心路过程，即意门心路过程

so there are two kinds of mind door thought processes

有两种意门心路过程

depending on the quality of the object

取决于所缘的质量

so the first one is for clear object

第一种是清晰所缘

and the second one is for obscure object

第二种是不清晰的所缘

so when some clear object is presented to your mind through the mind door

所以当某个清晰所缘通过意门呈现于心中

this kind of thought process arises

就会生起这种心路过程

since the object is not the present object

因为所缘不是当下的所缘

we do not need past bhavanga and so on

所以我们不需要过去有分

so there is no past bhavanga

所以这里没有过去有分

so we begin with vibrating bhavanga

所以从有分波动开始

arrested bhavanga and then

有分断

mind door adverting

然后是意门转向

not five door adverting, right?

不是五门转向，对吧？

because it is not seeing, hearing and so on

因为，不是看，听等等

there is no five door adverting but

没有五门转向，但是

instead of five door adverting, there is mind door adverting so mind door adverting is this one

取代五门转向的，是意门转向所以意门转向是这个

and after mind door adverting no receiving, no investigating,

意门转向之后，没有领受、推度

because it is not presented to us right now

因为它不是当下呈现给我们

we just recall something of the past or maybe something of the future, thinking

我们只是回忆过去的事，也许是将来的某事，思虑

so there follow only the seven moments of javanas

所以随后只有七个速行心

and then there are two registration moments

然后是两个彼所缘刹那

and then subsides to bhavanga

然后沉入有分

so here we get do not get seventeen thought moments

所以，这里我们没有17个心识刹那

because it is not the present object

因为，不是当下的所缘

since the object is not present we cannot say that seventeen thought moments have completed or whatever

因为不是当下的所缘，我们就不能说有完整的17个心识刹那

so there are no seventeen thought moments in this type of thought process

所以，在这种心路过程里就没有17个心识刹那

and there is no past bhavanga regarding the past, present and also mind objects

对于过去的，现在的心中所缘就没有过去有分

so this is when the object is clear

这是所缘清晰的时候

when the object is not clear

当所缘不清晰时

or if it is obscure

或者所缘模糊时

we have another kind of thought process

我们有另外一种心路过程

what is the difference there

其中有什么区别呢？

no registration, right?

没有彼所缘，对吧？

so it is said that registration can arise only with regard to clear object

据说只有当所缘清晰时，彼所缘才能生起

only regard to clear object and very great object

只有在清晰的所缘和极大所缘的情况下

with other objects registration does not arise

其他的所缘，彼所缘不生起

so here in the second thought process there are no registration moments

所以这里，第二种心路过程里没有彼所缘

but just javanas

只有速行

so after the javanas this thought process disappears

所以，速行之后，这个心路过程消失

so there are two kinds of thought processes in what are called mind door thought processes

所以，意门心路过程有两种

now these two are taught in thise manual

概要精解里讲了这两种

but our teachers

但是我们的老师

added some kinds of thought processes to the mind door thought processes

在意门心路过程里增加了一些心路过程

because sometimes

因为有时候

the present object may be taken by the mind door

当下的所缘可能被意门缘取

so if it’s a present object then there can be past bhavanga and so on

所以，如果是当下的所缘可能有过去有分等

so such thought processes can also be included here

所以，这种心路过程，也可以被包含在这里

but it may be too complicated

但是这可能太复杂了

but just for your information

但是为了给你们参考

I have them on the handout

我将它们列在材料里

so this is the thought process with regard to five sense doors and mind door

所以这是关于五门、意门的心路过程

or with regard to sense-sphere types of consciousness

或者关于欲界心的心路过程

now in this type of thought process

现在在这种心路过程中

how many modes of consciousness and how many different arisings of consciousness do we have?

有多少种心路过程心？生起多少心？

now in the first one we have what

第一种，有哪些？

M, mind door adverting that is one

意门转向心

javana one, and registration one

速行心，彼所缘

so only three

只有三种

if you read the section thirteen you see three modes of consciousness in the cognitive process are taught

如果你们读第13节，你们看到心路过程心的三种模式

so there are only three modes of consciousness and they are:

所以，只有三种心，它们是：

mind door adverting, javana and registration

意门转向，速行，彼所缘

if we take them separately, individually then

如果单独一个个数

there are ten states of consciousness or ten types of consciousness

有十种心

because mind door adverting is one and seven javanas

因为意门转向心一个，速行心七个

and two registrations

两个彼所缘

altogether, ten

一起十个心

so the ten states of consciousness are obtained by taking the javana seven times and registration twice

通过七次速行和两次彼所缘就生起这十个心

and then it says it should be explained that in detail there are forty one kinds here

书上写道：于此详细解释只有41心

forty one means fifty four less those that arise in five sense doors only 41意思是54减去只生起于五根门的心

so

所以

forty one cittas here include all the sense-sphere cittas 41个心包括所有的欲界心

all the kamavacara cittas except the two sets of of fivefold sense consciousness

所有的欲界心，除了两组五门转向心

that means except the ten, these five and the second five

意思是除了这十个，双五识

and then the five door adverting, this one

然后五门转向心，这个

so

所以

and the two kinds of receiving consciousness, these two

然后两种领受心，这两种

because they arise in five sense doors only

因为它们只生起于五根门

so fifty four minus ten, one and two 54种减去10，再减1，减2 so forty one types of consciousness 41种心

so forty one types of consciousness arise in these thought processes in this sense-sphere mind door thought process

所以在这些欲界意门心路过程中生起41种心，

now thought processes are divided into five sense door thought process, mind door thought process

心路过程被分成五门心路过程，意门心路过程

and mind door thought processes are divided into

意门心路过程被分为

sense-sphere mind door thought process, material sphere mind door thought process,

欲界意门心路过程，色界意门心路过程，

and path thought process, mind door thought process and so on

圣道意门心路过程等等

I don’t know whether you have the right handout, the next one?

我不知道你们是否有正确的资料，下一个？

the next one should be two appanā jhana

下一个应该是两个安止禅那

because in my bundle it is different

因为在我这份资料里，是不同的

so the previous ones have to do with kamavacara cittas with sense-sphere cittas only

之前的只是与欲界心有关

so now we come to what are called higher state of consciousness

现在我们来学更高阶的心识

we come to jhana consciousness

我们来看禅那心

jhana consciousnesses arise when one practice samatha meditation

当修心止禅的时候，生起禅那心

and when one gets what is called appanā concentration

就是当禅修者获得安止定的时候

now the word appanā: a-p-p-a-n-ā, the last a must have a bar above it

這個詞的拼寫是：a-p-p-a-n-a

最后一个a上面有横线

basically the word appanā means vitakka, initial application of mind

“安止”这个词基本意思就是“寻”，

so the vitakka is, the appanā is given as a synonym for vitakka

所以，”安止“是”寻“的同义词

since vitakka is strong in first jhana, first jhana is also called appanā在初禅里，“寻”是很强烈的，初禅也被称为“安止”

and since appanā, I mean first jhana can be on the object firmly

因为安止，我的意思是初禅可以牢固地安住在所缘上

the other jhanas are also called appanā其他禅那也被称为安止

not only the jhanas also the path and fruition are called appanā不仅是禅那，道和果也被称为安止

so please understand that whenever you find the word appanā it may mean jhanas

所以要知道，当你碰到“安止”这个词时，它可能指“禅那”

it may mean path and fruition

它也可能指“道”和“果”

sometimes it may mean just vitakka the initial application the cetasika

有时候，它可能指寻这个心所

so now we come to these jhana thought processes

现在我们来学习禅那心路过程

now jhana thought process, in order to get the jhana process, or in order to get jhana, one has to practice one of the thirty subjects of samatha mediation

为了获得禅那，必须练习止禅的三十个业处之一

although there are forty subjects of samatha meditation

虽然止禅有四十个业处

the ten subjects can not lead to attainment of jhana

但是有十个业处不能导致禅那

so if you want to attain jhana you have to choose the one that can lead to the attainment of jhana

如果你想获得禅那，你得选择能够导致获得禅那的业处

suppose say a yogi practices the kasina meditation

假设一个禅修者在修遍禅

kasina means a disk made of earth or some other disk like the water disk, fire disk and so on

遍禅意思是一个泥巴做的盘子或者水盘、火盘等等

let us say the earth disk

我们假设泥盘

so a person makes a earth disk about ten inch diameter

所以一个人做了一个泥盘，直径十英寸

and then after making it he may put it on a frame

做好之后，他可能将它放在架子上

on a piece of cloth put on a frame

放在一块布上，放在架子上

or he may have some other stuff beneath and then put clay on it and make it into a circle a round thing

或者他可能有其他东西放在下面然后把泥巴放在上面，做成圆形

and then he put it in front of him and look at this disk

然后他将其放在面前，看着这个盘子

and try to concentrate on the totality of this disk

努力凝视这个圆盘的全貌

so to keep his mind on this disk

将心放在盘子上

and then say: earth, earth, earth… thousands of times

然后说：泥，泥，泥成千上万次

that means he is memorizing that image

意即他在忆念它的图像

as he practices, memorizing the disk

他通过修习忆念这个盘子

a time will come when he is able to see the disk with his eyes closed

最后某个时候，他闭上眼睛也能够看到这个盘子

so at that time he is said to have attained the memorized image

所以这个时候，他就能能忆念这个图像

so that memorzied image is the exact replica of the earth image he has made

这种被忆念的图像，就是他所做泥盘的完整复制品

if there are some blemishes on the disk like the finger prints and so on

如果泥盘上有一些瑕疵例如指印等等

the mental image will also contain those blemishes

忆念中的图像也会有这些瑕疵

so after getting that image he may throw away the real disk

获得这种忆念中的图像后，他就能扔掉真正的泥盘

and go to any place he likes, sit down and then recall that image in his mind, and dwell on it again and again, saying: earth, earth, earth and so on

可以随意到任何地方，坐下来观想头脑中的图像，不断安住在上面，说：泥泥泥等等

so that mental image will become more and more refined

所以这种内心的图像会变得越来越精细

the blemishes will disappear and it will appear to his mind as a polished mirror

瑕疵会消失，图像在他脑中成了一个无瑕疵的镜子

or as a disk of the moon

或者像月亮一样的圆盘

so when he has obtained that refined mental image

当他在心中获得这种精细的图像

he is said to have obtained the neighborhood concentration

他就获得了近行定

it is called neighborhood because it is close to jhana concentration

之所以被称为近行定，是因为它很接近禅那定

so after getting the neighborhood concentration he goes on practicing on it

所以，获得近行定后，他继续修习

or saying: earth, earth, earth again and again

不断说：泥泥泥

and when his concentration becomes strong enough then a type of consciousness arises in his mind

当他的定变得足够强，就会生起一种心识

and that type of consciousness is called jhana consciousness

这种心被称为禅那心

that jhana consciousness takes that mental image as the object

然后禅那心会以这个心中的图像为所缘

at the first attainment, the jhana consciousness will arise only once

对于初次获得禅那者，禅那心只生起一次

and then it disappears

然后就灭去

and after that if he wants to get that jhana again

此后，如果他想再次获得禅那

then he practices taking the mental image as the object

然后他修炼，以心中的图像作为所缘

and then he gets into that jhana

然后他进入禅那

so the next time when he gets into the jhana that jhana can last for as long as he wishes

所以，下一次他进入禅那只要他愿意该禅那可以持续任意时间

if he wishes may I be in this jhana for one hour, then he will be in jhana for one hour

如果他希望：“我要安住此禅那一小时“，那么他就能安住此禅那一小时

his mind, in his mind only jhana consciousness will arise and no other

他的心中只生起禅那心，没有其他

if he wants to be in that jhana for two hours, he can be in the jhana for two hours and so on

如果他希望安住在禅那中两小时，那么他就能安住两个小时等等

so that is jhana, so there are two kinds of jhana thought processes

这就是禅那，有两种禅那心路过程

first attainment thought process and sustained attainment thought process

初次获得禅那的心路过程、持续获得禅那的心路过程

please look at the chart and you will see the first attainment in pali it is called adhikammika

初次获得禅那巴利语是adhikammika so he practices samatha meditation, taking that mental image as object

禅修者修习止禅，以心中图像为所缘

and when jhana is about to arise, there arises in his mind this thought process

当禅那要生起时，心中生起此种心路过程

so here the first one, bhavangas are just… the flow of bhavanga preceding this thought process

这里，第一个，心路过程之前是有分流

and then there is one C, what is C? vibrating bhavanga,

然后有一个C，什么是C？有分波动

and two U means upaccheda, arrest bhavanga

两个U表示有分断

so there are two vibrations of bhavanga, one vibrating bhavanga and two arrest bhavanga

所以，有两个波动的有分，一个是有分波动，一个是有分断

after that there is number three M means manodvāravajjana, mind door adverting

此后，3号，M，意思是意门转向心

because it is a mental, I mean manodvāra thought process, mind door thought process

因为这是个意门心路过程

not five sense door thought process

不是五门心路过程

so there is no five sense door adverting

所以这里没有五门转向

instead there is mind door adverting

而是意门转向

so after mind door adverting there are

所以意门转向之后，

new names, PR, UP, AN and G

有新的名词, PR, UP, AN 和G so PR means parikamma, preliminary PR意思是遍作，预备

preliminary to, let say, jhana

姑且称之为：为禅那预备吧

and UP means upacāra UP意思是近行

neighborhood or proximity

邻近，或大约

and AN means anuloma, conformity AN就是随顺

that is that conforms to preceding cittas and succeeding cittas

随顺之前和之后的心

and then G is called gotrabhū

G意思是种姓

it is a name of another consciousness

是另外一个心的名字

so these four citta arise one by one

所以这四个心一个接一个生起

first the preliminary and then neighborhood, and then conformity and then gotrabhū首先是遍作，近行，随顺，然后是种姓

gotrabhū is translated as change of lineage

种姓被翻译成：种姓的改变

and after the gotrabhū there is the JH, jhana, so after gotrabhū, jhana arises

种姓之后是禅那，所以种姓之后，生起禅那心

now in this thought process

在这个心路过程中

PR, UP, AN and G are represented by the kamavacara consciousness

遍作，近行，随顺，种姓由欲界心充当

oh

哦

these two or these two

这两个，或这两个

maybe also these two and these two

可能也有这两个，还有这两个

because these two are accompanied by knowledge

因为这两个是智相应

and also these two are accompanied by knowledge

这两个也是智相应

now without knowledge you cannot get jhanas

没有智，就不能获得禅那

so one of these will arise in this thought process

所以，这其中之一会在这个心路过程生起

as first as preliminary and then as proximity or neighborhood

先作为遍作，然后是近行

and then as conformity and then as change of lineage

然后是随顺，然后是种姓

so there are four types of consciousness or four arisings of consciousness preceding the jhana consciousness

所以在禅那心之前有四种心，或者说生起四次心

so after the G, gotrabhū, I will explain to you later, arises the jhana consciousness

种姓之后–我稍后再讲这个–

生起禅那心

that jhana consciousness arises only once

这个禅那心只生起一次

and then this thought process is completed or finish

然后这个心路过程就完成或结束了

and so it falls into bhavanga again

同时它再次沉入有分

so this is the thought process one who attains jhana for the first time

这就是初次获得禅那的心路过程

and also it is for one whose faculty is average

这也是对于钝根者的心路过程

whose faculty is not so sharp not so keen

就是根性不是那么利的人

so for him there are the number 4, 5, 6 and 7

对于他，有4,5,6,7号心

but for a person of keen faculty for a person of sharp faculty

但是对于利根的人

there are only 4, 5, and 6

只有4,5,6 so PR, right? PR is missing in the second process

所以PR，在第二个心路过程中没有PR so the first one is of average faculty and so he needs four moments of consciousness

所以第一个是对于钝根者，他需要四次心识刹那的生起

but the second one is of keen faculty, so he needs only three moments of the sense-sphere consciousness

但是第二个是利根人，他只需要生起三次欲界心识刹那

so there is no preliminary

所以没有遍作

it begins with proximity or neighborhood and conformity and change of lineage

从近行开始，然后是随顺、种姓

and after that as usual jhana consciousness arises

之后，照样生起禅那心

and then subsides into bhavanga

然后沉入有分

so we have two kinds of jhana thought processes

所以，我们有两种禅那心路过程

one for first attainment, one for person of average faculty

一个是初次证得禅那，一个是钝根人

and the second for person of keen faculty

第二个是利根人

now in this thought process

在这个心路过程中

the first one, average faculty

第一个，钝根人

number 4, 5, 6, 7, all belong to kamavacara cittas 4, 5, 6, 7号心，都属于欲界心

this, this, or this, or this

这个，这个或这个，这个

so they belong to kamavacara cittas

所以它们属于欲界心

but jhana belongs to this, 1,2,3,4,5,1,2,3,4,5, or 1,2,3,4, and1,2,3,4

但是禅那属于这12345，12345

或1234，1234 so there is difference of the type of consciousness in this thought process

所以在这个心路过程中，心的种类是不同的

in the kamavacara thought processes, the

在欲界心路过程中，

consciousnesses or the cittas must be of the same type

心必须是相同种类的

of the same type means if there is kamavacara, they must also belong to kamavacara

相同种类就是说：如果是欲界心，那么都必须是欲界心

but in this thought process, now the first one, number 4,5,6,7 belong to kamavacara

但是在这个心路过程中，第一个，4567号属于欲界

and number 8 belong to rupavacara 8号属于色界

so the JH jhana is represented by one of the jhana cittas

所以JH禅那由禅那心充当

there are five rupavacara wholesome, and five rupavacara functional

有五个色界善心，五个色界唯作心

and four arupavacara or immaterial wholesome or four immaterial functional

四个无色界善心，四个无色界唯作心

so one of them will be represented by jhana here

所以其中有一个充当这里的禅那心

now in the name G gotrabhū现在，种姓这个名字

so the gotrabhū is one of the kamavacara wholesome or functional citta accompanied by knowledge

种姓是智相应的欲界善心或唯作心

it is called gotrabhū被称为种姓

and the word gotrabhū is explained in two ways

种姓这个词有两种解释

gotra means a lineage, something like traditional, lineage gotra就是传承，例如传统

father to son, son to grandson and so on

父到子，子到孙等等

and bhū here, b-h-u, bhū here is explained as having two meanings bhu,有两个意思

one is overpowering

一个是：极强大的

and the other is developing

另外一个是：开发

now as you see in the first thought process

你们也知道在第一个心路过程里

number 4,5,6,7 are kamavacara 4567是欲界心

so they are one type

它们是同一类型

and number 8 jhana is another type

第8个禅那心是另外一个类型

so G here is said to overpower the lineage of kamavacara

这里的种姓就给欲界种姓注入力量

and develop the lineage of jhana

开发出禅那的种姓

so the gotrabhū is explained as overcoming or overpowering one lineage

所以种姓就被解释成：改变一个种姓

and getting into or evolving another lineage

进化成另外一个种姓

so here in this jhana thought process gotrabhū means the type of consciousness that overcomes the sense-sphere lineage

这里，在这个禅那心路过程中，种姓指一种心，克服了欲界种姓

and that evolves the jhana or we can call it sublime mahaggata lineage

进化为禅那心，我们可以说称为了广大种姓

so in this thought process

所以在这个心路过程中

there is difference of object for types of consciousness included in this thought process

在这个心路过程中，心具有不同的所缘

so

所以

I mean different of not object, difference of the type

我的意思是，不是所缘，是心的种类不同

difference of type of consciousness it contains both kamavacara consciousness and rupavacara consciousness

心的种类不同，包含：欲界心、色界心

but the object is the same

但是所缘是相同的

the object of 4,5,6,7, and 8 is the same 4567和8的所缘是一样的

and they all take that mental image as object

它们都以那个心中的图像为所缘

so the 4,5,6,7 take mental image as object and jhana number 8 also takes mental image as object

所以4567以心中图像为所缘

8号禅那也是以心中图像为所缘

and that mental image is not a real thing not an ultimate reality

但是那个心中的图像不是真实的事物，不是究竟法

it is created in your mind

它是你心中产生的

so it is called a paññatti, concept

所以它被称为“概念法”

so the concept of the mental image is the object of this thought process and other thought processes concerning the jhana

所以心中图像的概念，是这个心路过程的所缘，还是其他与禅那有关的心路的所缘

so when a person gets jhana for the first time

当一个人第一次获得禅那

the jhana consciousness arises only once and then finish

禅那心只生起一次然后灭去

but he wants to experience that jhana again

但是他希望再次体验禅那

so he practices jhana again and

所以他再次修习禅那

this time when he gets into the jhana the jhana consciousness may arise many many times

这一次，当他进入禅那，禅那心可以生起很多次

so the later sustained attainment or samāpajjana thought processes is like this

所以后来持续地证得禅那，即入定自在的心路过程就是这样

or after bhavanga there is vibration bhavanga, number two is arrest bhavanga

有分之后，就是有分波动，第2是有分断

number three: mind door adverting

第3：意门转向

and number four preliminary number five neighborhood, number six conformity, number seven, change of lineage

第4遍作，第5近行，第6随顺，第7种姓

and number eight jhana

第8，禅那

and then it will go on we will go to see how many? the millions of jhana moments

如果继续下去，有多少？几百万的禅那心刹那

and then

然后

when that attainment comes to an end then bhavanga arises

出定之后，有分心生起

so here

这里

I think we cannot have the number nine

我认为不能是9号心

because it is not number nine it may be one billion or something like that

因为不是9号，可能是十亿号之类的

so the jhana shown with three dots actually means countless moments of jhana

所以禅那的三个点，表示有无数的禅那

not just three, not just thirty not just three hundred but countless moments of jhana consciousness arising there

不是三个，不是三十个也不仅仅是三百个，而是生起无数的禅那心

so this is for person of average faculty

这是对于钝根人

for a person of keen faculty

对于利根人

then we do not have the preliminary so

没有遍作心

without preliminary there is upacāra or neighborhood

所以，没有遍作，有近行

and then conformity, change of lineage

随顺、种姓

and then jhanas again, here also we rub out number eight

然后是禅那，这里我们擦掉8号

it is not eight it may be the same as before

不是8号，可能是与前面一样

so the three dots under JH represents millions and millions of jhana thought moments JH下面的三个点，表示几百万个禅那心识刹那

this jhana can be both rupavacara jhana and arupavacara jhana

这个禅那可以是色界禅那也可以是无色界禅那

so in this thought process

所以在这个心路过程

some moments are represented by kamavacara cittas and

有些心识刹那由欲界心充当

the jhanas are represented by rupavacara or arupavacara cittas

而禅那心由色界或无色界心充当

and the jhana thought processes are of two kinds

禅那心路过程有两种类型

first attainment and sustained attainment so

初次证得，持续证得

sustained attainment thought process can last for as long as the person wishes

持续证得心路过程可以持续任何时间

that means one hour two hour three hour or the whole day and so on

意思是一小时，两小时，或一整天等等

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now there is the correlations in absorption

现在是：安止中的关系

it is a little complicated, page 169

这有点复杂，169页

now let us read the section first

我们先读这一节

fifteen: correlations in absorption

节十五：安止当中的关系

and please have in mind the jhana thought process

请把禅那心路过程记在心中

immediately after a javana accompanied by joy

在悦俱速行之后，即刻

now javanas can be accompanied by joy or indifferent feeling or equanimity

速行可以是悦俱或舍俱

so immediately after a javana accompanied by joy, absorption, that means appanā, absorption accompanied by joy may be expected

在悦俱速行之后，即刻生起的安止亦是悦俱

that means immediately after the javana with red color

意思是，红色的速行之后，即刻

absorption, or jhana accompanied by red column may be expected

生起红色的安止

that means they will follow

意思是，它们立刻随后

immediately after a javana accompanied by equanimity

在舍俱速行之后，即刻生起

blue color

蓝色

absorption occurs accompanied by equanimity so

即刻生起的安止也是舍俱

there is one rule

这是一个规律

so according to this

所以根据此

after javana accompanied by joy

悦俱速行之后

jhana and also magga will also be accompanied by joy

禅那，还有道心也是悦俱

and after a javana accompanied by equanimity the absorption that is the jhana and magga

舍俱速行之后，安止，也就是禅那和道心

will be accompanied by equanimity

也将是舍俱

so this is with reference to feeling, vedana

这是针对受而言

now joy is one feeling, equanimity is another feeling

悦、舍都是受

so with regard to vedana this is the rule

针对“受”，就有这个规律

therein too immediately after a wholesome javana, kusala javana

亦于其中，在善速行之后

after a kusala javana, absorption occurs through a wholesome javana and the three lower fruits that means

善速行之后，以善速行或者首三果心之一生起安止，意思是

after a wholesome javana, after a kusala javana

善速行之后

absorption can be kusala javana

安止可以是善速行

and if it is magga thought process then three lower fruits

如果是圣道心路过程，那么是首三果心

sotapatti fruit, sakadagami fruit and anagami fruit

须陀洹果，斯陀含果，阿那含果

three lower fruits can follow

首三果心之一可以随后生起

immediately after a functional javana, kiriya javana

在唯作速行之后

after a functional javana, absorption occurs through a functional javana and the fruit of arahantship

在唯作速行之后，以唯作速行或阿罗汉果心生起为安止

so they immediately after a functional javana

所以它们立刻随唯作速行生起

absorption will also be functional javana and also

安止也是唯作速行，同时也是

the arahattaphala the fourth fruition

阿罗汉果心，四果心

so this is the rule given and then we will have to find out

这就是规则，我们要找出

because the manual does not teach us how to count

因为概要精解没有告诉我们如何算出来

but it just give the numbers

只是告诉我们数目

then we have to find out what are represented by these numbers

我们要找出，这些数字代表什么

so on page 170

翻到第170页

following wholesome consciousness accompanied by joy, 32 classes of absorption javana arise

在悦俱善心之后，

32种安止速行能生起

so we must find out the 32

所以我们要找出这32种

after wholesome consciousness accompanied by equanimity, 12 classes of absorption javana arise

在舍俱善心之后，

12种安止速行能生起

and after functionals accompanied by joy, 8 classes arise

在悦俱唯作心之后，8种能生起

and after functionals accompanied by equanimity, six classes arise

在舍俱唯作心之后，6种能生起

the easiest thing is to read the guide

阅读助读说明最简单

but I want you to find out for yourself now this means

但是我希望你们自己找出来，

let me use the word somanassa, upekkha and so on somana means accompanied by joy and upekkha means accompanied by equanimity

让我用悦俱、舍俱的巴利语

so after somanassa javana

悦俱速行之后

now please look at the first attainment thought process

请看初次证得禅那的心路过程

now there are number 4,5,6,7

有4567的序号

so these 4,5,6,7 are the javanas

所以这些4567是速行

they can be accompanied by somanassa or upekkha

它们可以是悦俱或舍俱

now let us say they are accompanied by somanassa

假设是悦俱

so if they are accompanied by somanassa the jhana which is here absorption

如果它们是悦俱，禅那，这里是安止

maybe accompanied by somanassa also

也可以是悦俱

so after somanassa javanas I mean kamavacara javanas, somanassa jhana follows

所以悦俱速行，即欲界速行之后悦俱禅那心紧随其后

after javana accompanied by upekkha

舍俱速行之后

because 4,5,6,7 can be accompanied by upekkha also

因为4567也可以是舍俱

jhana must also be upekkha

禅那心必须是舍俱

and immediately after a wholesome javana if 4,5,6,7 are kusala

善速行之后，如果4567是善心

then jhana is also kusala

禅那心也是善心

and if it is magga then it can be the first three maggas

如果是道心，就可以是头三个道心

if 4,5,6,7 are of functional type

如果4567是唯作心

then the jhana, is also functional

禅那心也是唯作心

and if it is the magga and phala then the fruit of arahantship or arahattaphala, instead of jhana there is arahattaphala

如果是道心、果心，阿罗汉果心，随后就生起的不是禅那心，而是阿罗汉果心

so if we understand this we can find out the 32 and so on

如果我们明白这点，就能找到32种等等

now in order to find it out we must first understand the javanas

为了找出来，我们必须先理解速行

now the jhana consciousness these are jhana consciousness, right? and also these

禅那心，这些是禅那心，对吧？还有这些

but javanas means the first and the third, not the second ones

但是速行意思是第一、第三，不是第二种

and also here javanas, and javanas, and these are all javanas

这里也是，速行，速行，这些都是速行心

so first we must know all these

首先，我们必须了解这些

and then we must find out after these accompanied by somanassa

然后我们要找出，悦俱心之后

then we can have the somanassa jhanas

我们就有悦俱禅那心

and after the upekkha we can have upekkha jhanas and so on

舍俱之后，就有舍俱禅那心，等等

so we find out that way

如果这样找出

so the 32 is given in the guide

助读说明里给出了32这个数目

the first four jhanas are accompanied by happiness that means these, right? and these

前四个禅那心是悦俱，意即，这些，对吧？还有这些

the first four jhanas are accompanied by happiness

前四个是悦俱禅那心

the four path cittas at the level of any of the first four jhanas, so this one, this one,

前四个禅那心的道心，这个，这个

and the lower three fruition cittas at the four levels, lower three fruition cittas: one two three, these three

四个禅那的首三果心首三果心：123，这三个

so you add 4 plus 16, 16 plus 12 and you get 32

所以你用4加16,再加12，就是32个

four jhanas accompanied by somanassa, right?

四个悦俱禅那，对吧？

and the four path cittas at the level of any of the first four jhanas, so these four, four, four

前四个禅那的四个道心，这4个，4个，4个

and then these three so

然后是这3个，所以

these are twelve and these are sixteen

这些是12，这些是16 and these are four

这些是4个

so 4 plus 16 plus 12 equals 32 4加16加12等于32 that means one of these 32 the jhanas and supramundane consciousness can arise after the kamavacara javanas accompanied by somanassa

意即，这32个之一作为禅那心和出世间心可以在悦俱欲界速行后生起

in our country when we study this chapter and when we come to this chapter

在我的国家，当我们学习这章时

our teachers let us do this by ourselves

我们的老师让我们自己算这些

and if you can get a correct answer you will be given some reward

如果你能算对，就能获得奖励

so I want you to try for yourself

所以我希望你们自己尝试

first please do not look at the book

首先不要看这本书

just look at the chart and then to try to find them out so

看表格，然后尝试算出来

so if you can find them out without the help of this book you deserve a reward, ok.

如果你能不借助这本书，自己算出来，就值得一份奖励，好

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today we will study the law of registration or tadārammaṇa

今天我们要学习彼所缘法则

it’s called procedure of registration

这个被称为彼所缘过程

now the pali word for registration here is tadārammaṇa

彼所缘的巴利语是tadārammaṇa so tadārammaṇa is made up of two parts

所以彼所缘由两部分组成

tad is one part and ārammaṇa is another part tad是其中一个部分，ārammaṇa是另外一个部分

tad means that and ārammaṇa means object tad意思是“彼”ārammaṇa意思是“所缘”

so tadārammaṇa means

所以，彼所缘意思是

that object, that means something which takes the object of that

那个所缘，即缘取那个所缘

here that stands for javanas

“彼”指“速行”

so the types of consciousness which follow the javana and which take the object of javana as their object

所以速行之后的心，以速行的所缘为所缘

so such types of consciousness are called tadārammaṇa

所以这种心被称为彼所缘

actually tadārammaṇa is the name of the function

实际上，彼所缘指作用

so before we understand the procedure of the tadārammaṇa

在了解彼所缘过程之前

first we must understand what types of consciousness have the function of tadārammaṇa or taking the object of javanas

首先，我们必须明白什么样的心起彼所缘的作用，即缘取速行的所缘

now if you go back to the third chapter on functions

如果你们回到第三章讲作用那一节

you will find that there are 11 cittas, 11 types of consciousness

你就会发现有11种心

that have the function of tadārammaṇa

具有彼所缘的作用

the 11 are the three investigation consciousness

这11种是：三个推度心

and 8 resultant, sense-sphere resultant consciousness

八个果报心，欲界果报心

so these 8 and these 3 are called those that have the function of tadārammaṇa

八加三，这些具有彼所缘作用

so when we say tadārammaṇa we must understand these 11 types of consciousness

当我们说彼所缘的时候，必须明白这11种心

so among these 11 types of consciousness let us find out how many are accompanied by somanassa joy,

在这11种心中，我们来找出有多少是悦俱心

and how many by indifferent feeling

有多少是舍俱心

so let us look at the 3 first

让我们先看看这三个

so one is accompanied by somanassa

一个是悦俱

and two are accompanied by upekkha or indifference

两个是舍俱

and then among the 8

这八个之中

4 are accompanied by somanassa, and the other 4 accompanied by upekkha

四个是悦俱，其他四个是舍俱

so among the 11, 5 are accompanied by somanassa, red ones

在11种心之中，5个是悦俱，红色的

and 6 are accompanied by upekkha, the blue ones, now 6个是舍俱，蓝色的

when we study a thought process

当我们学习心路过程

we must understand which types of consciousness are represented by the individual types of consciousness shown in the process

我们要了解，什么心充当心路过程里的什么作用

now in a thought process there are those that are the resultants of the kamma, resultant consciousness or vipaka consciousness

在心路过程中，有的是业的果报，果报心

and also there are kusala and akusala and kiriya also

同样，也有善、不善、唯作心

now the quality of, let us say seeing consciousness, receiving, investigating,

例如，眼识、领受、推度心的性质

they are determined by the quality of the object

由所缘的性质决定

so when the object is desirable

所以如果所缘是可意的

they’re the result of the wholesome kamma

它们就是善业的果报

when the object is undesirable, they’re the object of unwholesome kamma

如果所缘是不可意的，它们就是不善业的果报

so if we see something we like if we see something that is beautiful, then

如果我们看到我们喜欢的，看到漂亮的

our seeing consciousness is the result of our kamma, good kamma, or kusala kamma in the past

我们的眼识就是过去善业的果报

when we see something bad, when we see something that we don’t want to see, then the seeing consciousness is the result of what kamma, what bad kamma we did in the past

如果我们看到不好的，不想看到的东西，眼识就是过去不善业的果报

so we are not to blame anybody at tall when we meet with undesirable objects

所以当我们看到不可意的所缘我们完全不责怪任何人

if we want to blame we blame our past kamma or we blame ourselves, because we did this kamma in the past

如果我们要怪，就怪过去的业或者责怪我们自己，因为这是我们自己过去造的业

now how do we determine which objects are desirable which are not desirable

现在我们如何确定，什么业是可意的，什么业是不可意的

one thing desirable for one person may not be so for another person

对一个人可意的，可能对另一个是不可意的

so in the commentaries, it is said that they should be determined by average man

所以根据注释书，这是由普通人决定的

and average man means here it is mentioned as accountant, governmental officials, bourgeoisies, landowners and merchant

普通人，这里指：会计、官员、中产阶级、地主、商人

so we are not to determine the quality of the object by kings and very rich people

所以我们不用国王、巨贾来决定所缘是否可意

and also by very poor people, so middle class people or something like that

也不用穷人来决定而是用中产阶级的人来决定

so what is desirable for them is determined as desirable object and what is undesirable for them is undesirable object

所以，对于他们来说，可意的东西就是可意的所缘，不可意的东西就是不可意的所缘

but for an individual, it may not be so

但是对个体而言，可能不是如此

what is desirable, normally desirable may not be desirable for me

普通人而言可意的东西可能对于我来说是不可意的

because I have some temperament

因为我有我的性格

and so what other people like I may not like

所以，其他人喜欢的，我可能不喜欢

so something that is desirable for you may not be desirable for me

所以，对你可意的可能对我不是可意的

but if it is desirable by standard of the average person then it is called desirable and

但是如果按照一般人的标准是可意的，那么就称为可意的

if it is not desirable according to that standard then it is not desirable and so on

如果根据那种标准，是不可意的那么它就是不可意的，诸如此类

so the encountering or experiencing the desirable and undesirable object is actually governed by our past kamma

所以，体验到可意或不可意的所缘，实际由我们过去的业决定

when we experience an desirable object then

当我们体验到可意的所缘，

it is the result of kusala

那么就是善的果报

and when we experience undesirable object it is the result of akusala

当我们体验到不可意的所缘那么就是不善的果报

so suppose the first thought process

所以，假设第一种心路过程

suppose we see a desirable object

假设我们看到一个可意的所缘

so when it is the desirable object

如果当它是可意的所缘

then seeing consciousness must be the result of what?

然后，眼识是什么的果报？

this one, right? so when we see something ugly something we don’t want to see, then the seeing consciousness must be that

这个，对吧？所以当我们看到丑陋不想看的东西，眼识就是那个

so in a particular thought process, we know

所以在特定心路过程中，我们知道

which type of consciousness is represented by say, cakkhuviññāṇa, seeing consciousness, receiving consciousness and so on

何种心来充当眼识、领受心等

so if it is the desirable object, then receiving consciousness must be which?

所以，如果它是可意的所缘那么领受心必须是哪个？

this one

这个

if it is undesirable, receiving must be this one

如果是不可意的，领受心必须是这个

then the same with investigation

推度心也是如此

but if the object is very desirable

但是如果所缘是极可意的

then it would be accompanied by somanassa

所以它就是悦俱的

very desirable object means the buddha statues

极可意的所缘意思是佛像

and also things that are very beautiful

以及非常漂亮的东西

and so we have much like to that object

所以我们非常喜欢那个所缘

so that is called very desirable

那就是极可意

maybe a very beautiful person, or the buddha, or the statue of buddha and so on

或许是一个非常漂亮的人或是佛陀，或是佛像等等

the pañcadvārāvajjana sense door adverting,

五门转向心

it’s always the same, because there is only one, one sense door adverting, this is five sense door adverting for five sense door thought processes

始终是一样，因为只有一个五门转向心，这是五门心路过程的五门转向心

and this is mind door adverting for mind door thought processes

这是意门心路过程的意门转向心

but when this type of consciousness arises in the five sense door processes it is called determining

但是当这种心生起于五门心路过程，它被称为确定心

so determining is represented by this consciousness

所以确定心由此种心充当

so with regard to vipaka consciousness

所以对于果报心

they are fixed

它们是固定的

if the object is desirable they’re the result of kusala and

如果所缘是可意的，它们是善业的果报

if the object is undesirable they’re the result of akusala

如果所缘是不可意的，它们是不善的果报

but with regard to javanas, there can be difference

但是对于速行，就存在不同

even if the object is undesirable

即使所缘是不可意的

javanas can be kusala javana

速行也可以是善的

or akusala javana

或是不善的

so it varies in accordance with the temperament and

所以根据性格不同，就有所不同

proclivity of the experiencer that means

根据体验者的性格而不同，意即

what attitude I have to these objects

自己对这些所缘的态度

even though it is a very desirable object

即便它是非常可意的所缘

if I don’t like it, if I am offended by that very desirable object

如果我不喜欢它，我被非常可意的所缘冒犯

I may have akusala javanas

我可能有不善的速行

so the maxim is

所以规则就是：

vipakas are not variable but javanas are

果报心是固定的，速行是不固定的

so we cannot say that because the object is desirable, javanas must be kusala or akusala

我们不能说因为所缘是可意的那么速行就是善或不善的

it may be kusala or it may be akusala

速行可以是善，也可以是不善

depending on how we react to these objects

取决于我们对所缘的反应

but regarding the vipaka consciousness, they are fixed

但是对于果报心，则是固定的

according to the quality of the object

取决于所缘的性质

so there are these two things, vipakas are fixed not variable,

所以有两点：果报心是固定不可变的 but javanas are variable, they can vary

而速行则是可变的

an arahant may see a very attractive woman

阿罗汉可能看到一个很有吸引力的女性

but since he is an arahant he will not have akusala javana

因为他是阿罗汉，他不会生起不善的速行

he will not have javanas accompanied by attachment

他就不会有贪根的速行心

or even a person who is practicing meditation

即便是一个禅修者

let us say who is practicing 32 parts of the body meditation

假设一个人在修三十二身分

or asubha meditation

就是修不净观

so such a person even though he sees a very beautiful and attractive woman

这样的人，即使看到一个非常美丽的女性

he may not have thought of lust he may not have thought of attachment

他也可以没有欲望，不会执着于此

so the quality of the javanas depend on one’s own temprament

所以，速行的性质，取决于一个人的秉性

and one’s own attitude towards objects

取决于一个人对所缘的态度

but the quality of the vipakas are determined by the quality of the object

但是果报心的性质取决于所缘的性质

so first we must understand this rule

所以，首先我们必须明白这个规律

so in the manual on page 171

所以在概要精解里，171页

there is a statement

这里有个说明

here, under all circumstances when an object is undesirable

于此，在一切情况之下，当所缘是不可意时

the fivefold sense consciousness, now fivefold sense consciousness means these five

五识，五识意思是这五个

all together ten, 1,2,3,4,5, then 1,2,3,4,5

总共十个，12345,12345 so they’re called fivefold sense consciousness

所以它们被称为五识

the fivefold sense consciousness, reception, these two

所生起的五识，领受，这两个

investigation the three

推度，三个

and registration the eleven that arise are unwholesome resultants

彼所缘，11个，皆是不善果报心

so when the object is undesirable they’re all result of unwholesome kamma or result of akusala

所以当所缘是不可意的，它们就是不善业的果报

when the object is desirable they’re wholesome resultants

当所缘是可意的，它们就是善业的果报

if the object is extremely desirable, very desirable

如果所缘是极可意的

investigation and registration are accompanied by joy

推度心、彼所缘都是悦俱

so in that case, the investigation this one

这样，推度心就是这个

and the registration means these circles, these round things

彼所缘就是这些圆圈

so it will be accompanied by somanassa in that case

所以，这样它就是悦俱的

when the object is very desirable

当所缘是极可意的

now next paragraph is in this connection to at the end of functional javanas accompanied by joy

下一段：关于这点，在悦俱唯作速行之末

there arise registration mind moments also accompanied by joy

生起的彼所缘心识也是悦俱

it is for arahants

这是关于阿罗汉的

so to an arahant, let us say the thought process arises

所以，对于阿罗汉，生起的心路过程

in that thought process, because he is an arahant, he will have functional javanas

在这个心路过程中，因为他是阿罗汉，就有唯作速行

not kusala not akusala but he will have functional javanas

不是善、不善，是唯作速行

but here the functional javanas accompanied by joy that means the four

但是，这里，悦俱唯作速行就是这四个

there arise registration moments also accompanied by joy

生起的彼所缘也是悦俱的

so somanassa functional javanas are accompanied by somanassa tadārammaṇas

所以悦俱唯作速行伴随着悦俱彼所缘

somanassa tadārammaṇas means these four and then this one

悦俱彼所缘意思是这四个，还有这个

at the end of functional javanas accompanied by equanimity, this one

在舍俱唯作速行末尾，这个

the registration moments are also accompanied by equanimity

彼所缘心识刹那也是舍俱

so these four and these two

所以这四个，这两个

so this much should understand, the

所以我们应了解这些

the functional javanas accompanied by joy are followed by registration accompanied by joy

悦俱唯作速行之后就是悦俱彼所缘

and functional javanas accompanied by equanimity followed by registrations with equanimity

舍俱唯作速行之后是舍俱彼所缘

because when they come one after another they must be some uniformity some similarity

因为当它们一个接一个生起它们必须具有统一性或相似性

that means the registration accompanied by indifference or equanimity

意思就是舍俱的彼所缘

cannot follow the functional javanas accompanied by joy

不能跟随悦俱的速行

so in terms of colors, red can follow red, blue can follow blue

根据颜色，红色追随红色，蓝色跟随蓝色

so blue cannot follow red, and red cannot follow blue

所以蓝色不能跟随红色红色不能跟随蓝色

so this much we must understand

所以我们必须理解这些

but at the end of javanas accompanied by displeasure

但是忧俱的速行之末

that means these two

即这两个

the registration mind moments and the life continuum are both accompanied by equanimity

彼所缘的心识刹那和有分都是舍俱的

equanimity is something like a buffer so it can be compatible with both joy and displeasure

舍俱就是缓冲区，所以它和悦俱和忧俱都相容

between those equanimity can come

所以在这些之间，舍俱可以出现

here after the javanas accompanied by displeasure these two

所以在忧俱速行之后，这两个

there can follow the tadārammaṇa or registration and also bhavangas that are accompanied by equanimity

可以跟随着舍俱的彼所缘、有分

so this much we understand now

我们现在知道这些

following this, sometimes we have a problem, we have a dilemma

据此，有时，我们有个问题，一个两难的困境

so the manual gave us this passage, showing that

所以概要精解有这段，表明

thought process which has the adventitious bhavanga

具有额外有分的心路过程

so let us just call it guest bhavanga

我们姑且称之为额外有分

a borrowed bhavanga we may call it

借过来的有分

now first please note that

首先请注意

in one life it is said that re-linking bhavanga and death consciousness must be the same, identical

在一期生命中，据说结生、有分、死亡心必须是同一种心

that means if the rebirth consciousness is accompanied by joy

即，如果结生心是悦俱

and the bhavangas during that life must be accompanied by joy and the death consciousness must also be accompanied by joy

那么这期生命中的有分、死亡也必须是悦俱

so this is the general rule

所以这就是一般的规律

taught in the commentaries so we found this also in this manual

这是注释书的教导，概要精解也是这样

so if a person takes rebirth with say somanassa joy

如果一个人是悦俱结生心

then all through his life, or bhavangas must be accompanied by joy

那么终其一生，有分也必须是悦俱

also at death that death consciousness must be accompanied by joy

死亡心也必须是悦俱

but it takes patisandhi if it takes rebirth with consciousness accompanied by equanimity

如果结生心是舍俱

then all through his life his bhavangas will be accompanied by equanimity and also at death the death consciousness is accompanied by equanimity

那么终其一生，他的有分、死亡心也是舍俱

this is a general rule

这是一般的规律

ok, now

好，现在

suppose there is a person whose rebirth is accompanied by joy

假设，有一个人，结生心是悦俱

and let us say he is someone who is against buddha

假如他是敌视佛陀的人

so he sees the buddha

当他看到佛陀时

now buddha is the very desirable object for normal persons

对于一般人而言，佛陀是极可意的所缘

but for him buddha is not even a desirable object maybe a hateful object

但是对于他而言，佛陀并不是一个可意的所缘，可能还是一个可恶的所缘

and also when he sees the buddha

同时，当他看到佛陀时

his seeing, receiving and investigating are accompanied by what?

他的眼识，领受、推度伴随什么？

resultant of what?

是什么的果报？

they must be accompanied by the resultant of kusala or akusala?

它们是善还是不善的果报？

now seeing a buddha, right? seeing a very desirable object is the result of kusala

看到佛陀，对吧？看到非常可意的所缘是善业的果报

although he is a person who is against the buddha but seeing the buddha is the result of his kusala kamma in the past

虽然他是敌视佛陀的人，但是看到佛陀是过去善业的果报

ok, because of kusala kamma he did in the past now he sees the buddha

好，因为他过去做的善业，他看到佛陀

but he is against buddha, and so his javana may not be kusala

但是他是敌视佛陀的人，他的速行可能不是善的

let us say he is angry with the buddha

假如，他现在对佛陀很生气

so when he sees the buddha or buddha’s statue his javana is accompanied by displeasure

所以当他看到佛或佛像他的速行是忧俱

after the seven moments of javana accompanied by displeasure there must come tadārammaṇa normally, right?

七个忧俱速行之后，一般必须有彼所缘，对吧？

what tadārammaṇa will come there?

会出现什么样的彼所缘？

accompanied by joy or accompanied by equanimity?

是悦俱还是舍俱？

there is the dilemma here

这里就有一个难题

if it is accompanied by equanimity it is not compatible with his rebirth

如果是舍俱，与他的结生心就不相容

because his rebirth was accompanied by joy

因为他的结生心是悦俱

so we cannot have tadārammaṇa accompanied by equanimity

所以这里不能是舍俱的彼所缘

then ok, let it be equanimity

好，假设是舍俱

then it is not compatible with the object

与所缘就不相容

because since it is the very desirable object

因为所缘是极可意

the tadārammaṇa, the registration must be accompanied by joy

彼所缘必须是悦俱

so we cannot have either of these two

所以不能是这两者中的任一个

so in this difficulty, there arises the investigating consciousness

面对此种困境，生起推度心

accompanied by equanimity

舍俱推度心

taking any familiar kamavacara object

缘取任意的欲界所缘

so that means

意思就是

acting like a buffer, in this case

像一个缓冲区，在这个例子中

the investigating consciousness that is accompanied with equanimity will arise

舍俱的推度心就会生起

and takes place here in the place of the registration

取代彼所缘的位置

and that one moment of that consciousness is called the adventitious bhavanga, guest bhavanga

这个刹那的心被称为额外有分

because for his life, the host bhavanga must always be accompanied by joy

因为终其一生，主有分必须总是悦俱

because his rebirth was accompanied by joy

因为他的结生是悦俱的

but here it is accompanied by equanimity

但是在这里它是舍俱的

so it is not the host bhavanga

所以它不是主有分

but just one guest bhavanga rising here to solve this problem

但是这里生起客有分(额外有分)，来解决这个问题

so this bhavanga is called āgantuka bhavanga in pali

所以这个有分被称为额外有分

and this bhavanga is accompanied by equanimity not by joy

这个有分是舍俱的，而不是悦俱

and it takes according to this manual

根据概要精解，它的所缘

any familiar trivial object

是任何它熟悉的微细所缘

any familiar kamavacara object

任何它熟悉的欲界所缘

now kamavacara is sometimes called in pali paritta which is translated here as trivial

欲界有时被称为微细，可以翻译成不重要的

so in the guide it is said some unrelated sense sphere object

所以在助读里说，是某个不相关的欲界所缘

with which one is already familiar so

这个所缘是已经很熟悉的，所以

this person must be familiar with some kamavacara object

这个人肯定对某些欲界所缘很熟悉

he must have taken that object many times in his life

在此生中，他一定多次缘取这个所缘

so that object must be very familiar with him

所以那个所缘对他而言非常熟悉

and so this adventitious bhavanga takes that sense-sphere object as object

所以，这个额外有分，就以此欲界所缘为所缘

normally if it is bhavanga it must take the other kinds of object

一般地，如果是有分，必定缘取其他所缘

you remember the object of the bhavanga?

你们记得有分的所缘吗？

what kind of object do they take?

它们缘取什么样的所缘？

kamma or kammanimitta or gatinimitta kamma, sign of kamma or sign of desitny

业、业相或趣相

so that is their usual objects but here

那是它们通常的所缘，但是这里

although it is called bhavanga, āgantuka bhavanga, adventitious bhavanga

虽然它被称为额外有分

it does not take kamma, or sign of kamma or sign of destination as object

所缘不是：业、业相或趣相

but instead it takes some sense-sphere object with which he is already familiar

它缘取某个熟悉的欲界所缘

and after that the normal bhavanga can arise

之后，平时的有分又会生起

so in the diagram you have that page for tadārammaṇa niyama

所以，在表格里，翻到“彼所缘之定法”

there is a thought process with guest bhavanga

有一个心路过程具有额外有分

if you look at that now there is A, past bhavanga and C is vibrating bhavanga and U is arrest bhavanga

你可以看到，A是过去有分，

C是有分波动，U是有分断

and P five sense door adverting P是五门转向

and CK seeing consciousness CK是眼识

S, receiving consciousness S是领受心

ST, investigating consciousness ST推度心

V, determining consciousness and then V确定心

DOM, D-O-M, domanassa DOM，忧俱

so seven moments of javana accompanied by domanassa or displeasure

七个忧俱的速行

and one āgantuka bhavanga adventitious bhavanga which is

一个额外有分，

santirana accompanied by upekkha which is investigation accompanied by upekkha

是舍俱的推度心

and then after that the regular bhavanga follows

然后是一个普通的有分

which is accompanied by SO somanassa the UP means upekkha SO悦俱，UP舍俱

so this is one kind of thought process where we have put guest bhavanga

所以这是具有额外有分的心路过程

because if there are no guest bhavanga

因为如果没有额外有分

this would not have a reason this would not have happened or there would be crisis here

这就缺少理由，不会发生这里就会出现难题

so in such case instead of the registration or tadārammaṇa

在这种情况下，不是彼所缘

the investigating consciousness accompanied by upekkha or equanimity arises

生起的是舍俱的推度心

and

并且

it is simply to pave the way back to the normal flow of the root bhavanga

纯粹只是为回到正常的有分流铺路

now it is explained in the book

在这本书里有解释

so it arises there simply to pave the way back to the normal flow of the root bhavanga

纯粹只是为回到正常的有分流铺路

because as I have explained before tadārammaṇa cannot arise

因为如同我之前解释的，彼所缘不能生起

because if tadārammaṇa were to arise it must be accompanied by joy

因为如果彼所缘生起，必须是悦俱

but that is not compatible with javanas and so on

但是这和速行并不兼容，等等

so in this difficulty, instead of the normal bhavanga

面对这种困难，不是一般的有分

there arises an investigating consciousness accompanied by upekkha

这里生起的是舍俱的推度心

so investigating consciousness accompanied by upekkha

所以，舍俱推度心

is this or this, so

这个，或这个，所以

it arises and it takes the already familiar sense-sphere object as object

它生起，并以熟悉的欲界目标为所缘

cannot as normally what have taken the kamma, or sign of kamma or sign of destination

不能像平常那样缘取：业、业相和趣相

sometimes, a person, let us say, a person attains jhana

有时候，一个人，假设获得禅那的人

but for some reason, he lost that jhana

但是由于某个原因，失去了那个禅那

so when he lost that jhana, he is displeased

当他失去那个禅那，他就不开心

so his displeasure at that moment takes the lost jhana as object

这种不开心，在此刻以那个失去的禅那为所缘

and let us say he has his rebirth accompanied by joy

假设他的结生心是悦俱

so since it is accompanied by joy

因为是悦俱

the tadārammaṇa, oh, tadārammaṇa cannot arise here

彼所缘不能在此生起

because it is not the sense-sphere object but it is the jhana

因为它不是欲界所缘，是禅那

so here also

所以同样，这里

the normal bhavanga cannot follow immediately after the javana

一般的有分不能在速行之后立即生起

because the javanas are accompanied by domanassa, displeasure

因为速行是忧俱的

so after displeasure, somanassa bhavanga cannot arise

所以忧受之后，悦俱的有分不能生起

but his rebirth was accompanied by somanassa and so normally, the bhavanga should be accompanied by somanassa

但是他的结生是悦俱的，通常有分也应该是悦俱的

so in this difficulty, an investigating consciousness accompanied by equanimity arises

面对这种困境，就要生起一个舍俱的推度心

again, taking some sense-sphere object with which he is familiar

也以熟悉的欲界目标为所缘

and after that normal bhavanga follows, so in the third diagram

之后，就是普通的有分，所以在第三个表格

we have bhavanga accompanied by somanassa

我们看到悦俱的有分

and then vibrating bhavanga, arrest bhavanga accompanied by somanassa

然后是有悦俱有分波动，有分断

M is manodvāravajjana that is mind door adverting M是意门转向心

so mind door adverting is always accompanied by equanimity and so we cannot do anything here

所以意门转向心总是舍俱，我们就不谈了

and then the javanas follow so all the seven javanas are accompanied by domanassa or displeasure

然后是速行，所有的速行都是忧俱

so after seventh javana follows

第七个速行之后

one adventitious bhavanga accompanied by upekkha, I mean equanimity

一个舍俱的额外有分

and after that the normal bhavanga which is accompanied by joy follows, so

此后，是悦俱的一般有分 this is how the teachers of old explained about this kind of thought process

这就是古代的老师解释这种心路过程的方法

where we have to have a bhavanga not a normal bhavanga but an adventitious bhavanga or a guest bhavanga

我们需要一个非正常的有分也就是额外有分，或称为客有分

and now please turn to page 175,

现在请翻到175页

section 19: the law of registration

第19节：彼所缘的法则

likewise, they hold that registration occurs only at the end of sense-sphere javana

同样地，他们认为彼所缘只在欲界速行之末生起，

now that is one

这是其一

registration or tadārammaṇa arise only after sense-sphere javanas

彼所缘只在欲界速行之后生起

and only to sense-sphere beings, only to human beings, only to devas and so on, not to brahmas

只于欲界有情，也就是人、欲界天人等，不是梵天

only when sense-sphere phenomena become objects

只有当欲界法成为所缘的时候

only when taking sense-sphere objects

只有缘取欲界目标时

so sense-sphere objects means

欲界目标就是

54 sense-sphere types of consciousness 54欲界心

and cetasikas going along with it and 28 rupas

与之相伴的心所和28色法 so they’re called sense-sphere objects

所以它们被称为欲界目标

now you have go back to the third chapter to understand that

现在你们要回到第三章来理解这部分内容

so there are three things mentioned here

这里提到了三件事

the tadārammaṇa or registration arises only after what javanas?

彼所缘必须在什么速行后生起？

sense-sphere javanas, so after jhana, they will not arise

欲界速行后才生起，在禅那之后，它们不会生起

and to sense-sphere beings only not to brahmas

只对于欲界众生，而不是梵天众生

and only when sense-sphere phenomena become objects

所缘必须是欲界法

only when taking sense-sphere objects

只有缘取欲界目标

so when these three come together and there is registration

当这三者具足，就生起彼所缘

if some one of them is missing then we cannot have registration

缺少任意一个，就不会生起彼所缘

so this is the law of registration we must keep in mind

所以，这个彼所缘法则，我们要记住

so whenever there is a chance for the registration to arise

当有彼所缘生起的机缘

we must see whether it is after the sense-sphere javana

我们必须看到是不是在欲界速行之后

the person who experiences it is whether he is a kamavacara being

体验到它的众生是不是欲界众生

and also the object is a kamavacara object

所缘也要是欲界所缘

only then will the tadārammaṇa or registration arise

只有这样，彼所缘才会生起

now for arahant

现在，对于阿罗汉

the javanas may not vary

速行可能不会变化

even they take different kinds of objects

即便它们的所缘是不同的

because

因为

arahants are those who have eradicated what are called perversions of mind, perversions of view and so on

阿罗汉是断除了错误的认识，断除了邪见的，等等

so they see things as they are and so there is no variation in javanas

所以他们如实见诸法，速行不会变化

when they see something desirable or undesirable

当他们看到可意或不可意的东西

so for them the functional javanas accompanied by joy

对于他们而言，悦俱唯作速行

is also followed by the registration accompanied by joy

随后也会是悦俱彼所缘

and for functional javanas accompanied equanimity followed by the registration accompanied by equanimity

舍俱唯作速行之后，就是舍俱彼所缘

now let us find out the functional javanas

现在我们找出唯作速行

now these 8 are sense-sphere functional cittas

这8个是欲界唯作心

so among them these 4 are accompanied by joy or somanassa and these 4 accompanied by equanimity or upekkha

其中这4个是悦俱，这4个是舍俱

so

所以

these 4 can be accompanied by how many tadārammaṇas

这4个之后有几种彼所缘

there are 11 tadārammaṇas, right?

有11种彼所缘，对吧？

so these four can be followed by the tadārammaṇa accompanied by somanassa, right?

所以这四个之后可以是悦俱彼所缘，对吧？

and also this

同样这个

so how many do we get?

有多少个？

five

五个

so these four can be followed by these four

这四个可以在这四个之后生起

and these, or there is one more

还有这些，还有一个

this and these 4, altogether five

这个和这四个，一共是五个

so they can be followed by these 4 and this one

它们之后可以生起这四个和这个

then these 4, upekkha

然后这四个，舍俱

so the sense-sphere javanas accompanied by equanimity can be followed by how many tadārammaṇas

所以舍俱的欲界速行之后有多少彼所缘？

four of the sense-sphere resultant

欲界果报心中的四个

and these two

然后这两个

so altogether, six

一起是六个

so the

所以

the sense-sphere functional javanas accompanied by joy

悦俱的欲界唯作心

can be followed by sense-sphere resultant four accompanied by joy

其后可以是4个悦俱的欲界果报心

and one investigating consciousness accompanied by joy

还有一个悦俱的推度心

the sense-sphere javanas accompanied by equanimity

舍俱的欲界速行心

can be followed by four sense-sphere resultant accompanied by equanimity and these two

之后跟随四个舍俱欲界果报心还有这两个

so sense-sphere

所以欲界

sense-sphere kiriya javanas accompanied by upekkha can be followed by sense-sphere resultant four accompanied by upekkha

舍俱欲界唯作速行之后可以是四个舍俱欲界果报心

and two santiranas accompanied by upekkha

和两个舍俱推度心

then domanassa, these two can be followed by these four and these two altogether six

然后是忧俱，这两个之后可以是这四个，这两个，一共是六个

because domanassa can be followed upekkha but domanassa cannot be followed by somanassa

因为忧俱之后可以是舍俱，但是忧俱之后不能是悦俱

ok, these four and this one

好，这四个和这个

can be followed by these four and this one

之后可以是这四个，还有这个

they’re the javanas can be followed by all eleven tadārammaṇas

这些速行之后可以是所有这11种彼所缘

so let’s see these lobhamulas

我们看这些贪根心

so they can be followed by all eleven tadārammaṇas

它们之后可以跟随所有11种彼所缘

and also the two the last two the mohamula can be followed by all eleven tadārammaṇas

最后两个痴根心，其后也可跟随所有11种彼所缘

so the rule here is the joy, followed by joy

所以这里的规则就是悦俱跟随悦俱

and equanimity followed by equanimity

舍俱跟随舍俱

so in a given thought process

所以在特定的心路过程里

we can pinpoint what types of consciousness are represented by the individual ones mentioned in the diagram

我们可以找出什么作用的心由表格中的什么心充当

suppose there is S, S means sampaticchana in pali and receiving

假设这里是个S，S意思是领受心

now there are two kinds of receiving consciousness

有两种领受心

one the resultant of akusala and the other resultant of kusala

一个是不善业的果报，另一个是善业的果报

so which one is represented by this?

所以这个由哪个来充当？

then we say since it is, the object is very desirable, it must be the second one

我们说因为所缘是极可意的，那么它就必定是第二个

if the object is undesirable, then it must be this one

如果所缘是不可意的，那么必定是这个

like this, so we can pinpoint the type of consciousness represented by the individual consciousnesses shown in the diagram

这样，所以我们可以找出何种作用的心由表中哪种心充当

now let us take the javanas

我们看速行

so these javanas accompanied by domanassa so there are only two javanas accompanied by domanassa

只有两个忧俱的速行

so the javanas can be one of these two

所以速行就是这两者之一

so in this way we know exactly what kind of, the types of consciousness is represented by the cittas mentioned in the thought processes or in the diagram

这样，我们就完全知道哪种作用的心由表格中的何种心充当

so this is the process of, procedure of registration

所以这就是彼所缘的运作

so with, in connection with it, what must we understand?

与此相关，我们要明白什么？

first we must understand that in one life the

首先我们要理解，在一期生命中

the rebirth bhavanga and cuti I mean death consciousness

结生心、有分心、死亡心

are identical the same

都是同一种类型

if birth is accompanied by joy then bhavanga must be accompanied by joy and also the death consciousness must be accompanied by joy

如果结生心是悦俱，有分心必须也是悦俱，死亡心也必须是悦俱

and the three conditions that need to be fulfilled for the registration to arise

彼所缘生起要满足的三个条件

and they are what? number one?

它们分别是什么？第一？

at the end of sense-sphere javana

在欲界速行的末尾

and then the next one is in the sense-sphere beings

然后下一个是，欲界众生

and the third one taking the sense-sphere object

第三就是缘取欲界目标

so all sense-sphere

所以所有欲界

so these three come together there can be tadārammaṇa

当这三个条件满足，就生起彼所缘

and then with regard to the quality of tadārammaṇa, what determines?

然后，什么决定彼所缘的性质

not only the tadārammaṇa, the other consciousnesses as well in this thought process

不仅是彼所缘，还有这个心路过程里的其他心

they’re determined by the quality of the object

它们由所缘的性质决定

so seeing consciousness is determined by the quality of object

所以眼识是由所缘的性质决定

receiving is determined by the quality of object

领受心是由所缘的性质决定

investigating determined by the quality of object

推度心由所缘的性质决定

and also registration determined by the quality of object

彼所缘也是由所缘的性质决定

when the object is desirable they’re the result of kusala

当所缘是可意的，它们就是善业的果报

and when the object is undesirable, they’re the result of akusala

当所缘是不可意的，它们就是不善业的果报

and also with regard to tadārammaṇa

对于彼所缘

tadārammaṇa can follow the javanas only when they’re accompanied by same joy or equanimity

只有当它们都是悦俱或舍俱时，彼所缘才跟随速行

and when there is a problem with the registration to arise because

彼所缘的生起有一个问题，因为

a person who has the joy accompanying his rebirth consciousness

如果此人具有悦俱结生心

when he sees a very desirable object and

当他看到极可意的所缘

when he has the displeasurable javanas and there is the

当他生起忧俱的速行，

difficulty and in that case we have to, have recourse to

就会出现困难，我们得借助于

putting in one type of consciousness as a buffer

一种缓冲的心识

and that one type of consciousness is what? investigating consciousness accompanied by equanimity

这种心是什么？舍俱的推度心

now when you go back to the third chapter

当你翻回到第三章

section on functions, you will see that the

作用那一节，你会看到

investigating consciousness accompanied by equanimity has five functions

舍俱推度心有五个作用

rebirth, bhavanga, death, investigating, and registering

结生、有分、死亡、推度、彼所缘

so it has five functions

所以它具有五种作用

now what function does it do here in this thought process with guest bhavanga?

那么在这个心路过程中，这个额外有分的作用是什么？

it arises as guest bhavanga here, right?

它是额外有分，对吧？

but it does not have the function of rebirth

但是它没有结生的作用

simply it is not rebirth here

因为它在这里不是结生心

and it is not death

不是死亡心

and it arises here not as investigating

它生起于此，也不是推度心

so it doesn’t function as investigating

所以作用也不是推度

and it does not function here as tadārammaṇa, registering

在这里的作用也不是彼所缘

so there is only one function remained and that is bhavanga

所以，只能是有分的作用

bhavanga means the constituent of bhavanga or course of bhavanga

有分意思是有分的成分或者过程

so if this guest bhavanga does not arise

所以如果这个额外有分没有生起

then life would have ended there

那么生命就此结束

the bhava would have ended there

那么生命就会在这里结束

but since that it arises here the life is continued

但是因为它在这里生起，生命得以继续

so in one sense

所以一方面

its function is bhavanga function

它的作用是有分

so out of five functions this particular consciousnesses here

所以在五种作用中，在这里，这个心

the investigating consciousness accompanied by equanimity does only one function and that is the function of bhavanga

舍俱的推度心，只执行一个作用，就是有分的作用

not the other four functions

不是其他四个作用

the next section is the procedure of javanas

下一节是速行的法则

now you have met javanas in the third chapter and also in the thought processes

你们在第三章和心路过程一章学过速行

now there are javanas that arise only once

有的速行只生起一次

and there are those that arise two times

有的生起两次

that arise two or three times, that arise four times, five times, six or seven times

两次，三次，四次，五次，六次，七次

and that arise many times

还有生起很多次

so we must be able to find out these javanas

我们必须能够找出这些速行

now first let us read the procedure of javana

首先我们看速行法则

on page 176

第176页

among the javanas

于速行当中

in a limited javana process, that means kamavacara javana process

在有限速行心路过程里，即欲界速行过程

the sense-sphere javanas run only for seven or six times

欲界速行只生起七或六次

so normally in a kamavacara javana

所以，通常在欲界速行里

they run for seven times or six times

它们生起七次或者六次

but in the case of a feeble process

但是在软弱的心路过程里

such as at the time of dying ect

例如死亡那一刻等等

so when a person is approaching dying

当一个人临死的时候

his heart base is weak

他的心所依处很虚弱

and so his mind is also weak

所以他的心也很虚弱

and also when a person is fainted, then he is weak

当一个人晕倒时，他也很虚弱

when a person is drunk then his mind is weak

当一个人喝醉了，他的心也很虚弱

at such times they run only five times

所以这些情况下，它们只运行五次

now normally the javanas run for how many times? seven times

通常来说，速行运行几次？七次

sometimes six times, so six or seven is normal

有时是六次，所以六次或七次，通常情况是如此

but at some times like time of dying or fainting

但是有时候，例如死亡或昏迷的时候

then these javanas run only five times

这些速行只会生起五次

do the exalted one, the buddha at the time of twin miracle and the like

当世尊显现双神变等时，

when the procedure is rapid

由于其转起极其快

only four or five occasions of reviewing consciousness occur

所以省察心只生起四或五次

so

所以

some times buddha showed what is called twin miracle

有时候佛陀显示双神变

so when buddha showed twin miracle

当佛陀显示双神变

people looking at him think that fire and water came out of his body simultaneously

人们看到他，觉得火和水从他的身体同时出来

but actually

但是实际上

they do not come out simultaneously because buddha had to enter into jhanas and abhiññās

它们并不是同时出现，因为佛陀要进入禅那和神通

in order to produce fire and water

为了产生火、水

so to produce fire first buddha had to take the fire kasina

为了产生火，佛陀必须进入火遍

fire disk meditation and then get the jhana

观火盘，然后获得禅那

and then get out of that jhana and review on the components of jhana

然后从禅那中出来，审察禅那的成分

and then again go into the jhana again get out of the jhana and

然后再次进入禅那，再出禅那

only after that the what is called abhiññā arises

只有这样，才能生起神通

so buddha had to enter into these jhanas and get out of jhanas very very quickly

所以佛陀必须快速出入这些禅那

so fast that people think that fire and water came out of this body at the same time

因为太快了，人们觉得火和水同时从他的身体中发出

for the fire to come out here to go through at least these five kinds of thought process

要发出火，这里至少要经过五种心路过程

and for the water to come out again he has to use another kasina meditation to produce water

要产生水，他必须进入水遍才能产生水

so during such a time

所以在此期间

the reviewing javanas cannot run for seven times

审察的速行不能生起七次

because the buddha needs speed here

因为佛陀在此需要速度

because he wanted to show the illusion water and fire came out of his body at the same moment

因为他想表演水火同时产生的幻象

so at such a time the reviewing javanas in the thought process cannot run for seven times as normal

所以这时，心路过程中的审察速行心不能照常生起七次

but they run only how many times here? four or five times

但是它们在这里只生起多少次？四次或者五次

and also when venerable Moggallāna was taming the dragon Nandopananda also

同样，当目犍连尊者调伏难陀波难陀龙王时

so here to get into the jhanas very quickly and so at such times also

也要飞快进入禅那，这时

they have no leisure time to review the component of jhana slowly

就不能慢慢抽时间审察禅那的成分

so in the case of the venerable moggallana also

目犍连的这个例子

the reviewing consciousness occur five times

审察心也生起五次

or four times

或者四次

here teachers say that for buddha four times

这里老师们说佛陀是四次

and for disciples five times

佛弟子是五次

so the kamavacara javanas can run for seven times six time four times and five times, now

所以欲界速行心可以生起七次，六次，四次，五次

ok, we will have a break

好，我们休息一下

disk01track29

so the buddha’s twin miracle

佛陀的双神变

in order to understand how fast must buddha enter into these jhanas

为了理解佛陀进入禅那有多快

we need to know the sequence of thought processes for abhiñña

我们需要了解神通的心路过程

abhiñña is one that is responsible for producing fire, water and others

神通可以产生火、水等

now first abhiñña is a variety of fifth jhana

首先神通是第五禅的一种形式

there are five rupavacara jhanas taught in the manual

在概要精解里讲了五种色界禅那

and abhiñña is variety of or specialty of the fifth jhana

神通是第五禅的一种特殊形式

so after getting all nine jhanas, a person has to be very familiar with all these jhanas entering into them and getting out of them

获得九个禅那后，必须非常熟悉所有禅那，出入自在

in any order in the two order and opposite order at random and so on

不管什么顺序，顺逆都可以，倒序、任意秩序，都自在

and so only after he becomes very familiar with jhanas

只有当他对禅那非常熟悉

does the abhiñña arises in him

才能生起神通

now in order to reach the abhiñña stage

为了达到神通的阶段

a person has to go through say, six times of thought processes

人要经过六次心路过程

you see the ones at the bottom

你们看底下的那些

so the first one is pādakajhāna vīthi

第一个是基础禅那心路

so first he must enter into the basis jhana thought process

所以首先，他必须进入基础禅那心路过程

and that basis jhana is here fifth jhana process

这个基础禅那在这是第五禅心路过程

because the fifth jhana is the basis for abhiñña which is again the fifth jhana

因为第五禅是神通的基础而神通反过来也是第五禅

so after getting into this basic jhana process, he gets out of this basic jhana process

所以进入这个基础禅那心路他再从这个基础心路过程出来

and next he reviewed the components of the basic jhana

下一个就是审察基础禅那的成分

so that is the reflecting process

这是审察的心路过程

this reflecting process is not jhana process it is kamavacara process

这个审察的心路过程，不是禅那心路过程，而是欲界心路过程

next he gets into what is called adhiṭṭhāna or resolution

接着，他要决意

so he makes a resolution in his mind

他在心里做出决定

let the water come out of my body let the fire come out of my body and so on

让水从我身体发出让火从我身体发出，诸如此类

so that is also kamavacara thought process

这也是欲界心路过程

after that kamavacara thought process, he enters into the basis jhana again

这个欲界心路过程之后，他再次进入基础禅那

and that basis jhana here is fifth jhana

这个基础禅那在这里是第五禅

and then getting out of that basis jhana

然后他出离这个基础禅那

there comes reflecting of the components in that jhana

然后审察这个禅那的成分

only after going through these five

只有经历了这五次心路过程

does abhiñña process arise

神通的心路过程才生起

and when abhiñña process arises

当神通的心路过程生起

fire comes out of this body

火就从他身体发出

and then he has to go through all these thought processes to produce water out of his body

然后他要经过所有这些心路过程然后水才从他身体发出来

and again to produce fire he has to go through these thought processes

然后再次发出火，他又要经过这些心路过程

and then for water, so in this way buddha had to go through these thought processes alternately again and again

然后是水，这样，佛陀就相互不断经过这些心路过程

so in this sequence, number two and number five are reflecting processes

在这个序列中，第二和第五是审察的心路过程

so during these reflecting processes, the javanas will run only four times

所以在这个审察的过程中，速行心只生起四次

not seven or six as normal

不是像平常那样七次或六次

for the buddha the twin miracle it is said that only four reviewing consciousness or reviewing javanas arise in these thought processes

对于佛陀的双神变，据说在这些心路过程中只生起四次审察速行心

and we will read the section 22

我们来读22节

the sublime javanas for a beginner during the first cognitive process of absorption

对于广大速行，初学者所证得的第一次安止

and the direct knowledge that means abhiñña

以及每一次神通

javanas always run only once

都只生起一次而已

sublime javanas means rupavacara javanas and arupavacara javanas

广大速行指：色界速行、无色界速行

rupavacara javanas these five and these five

色界速行这五个，还有这五个

and arupavacara javanas these four and these four

无色界速行，这四个，还有这四个

and for a beginner means at the first attainment

对于初学者，意思是：对于每一个禅那的第一个安止心路过程

if you have not attain any of the jhanas

如果你没有证得任何禅那

and then you practice samatha meditation and you get the jhana, then you’re the beginner for that jhana

那么你修习止禅，获得禅那那么你就是这个禅那的初学者

later you may enter into that jhana again

然后你可能会再次进入这个禅那

but for that jhana, you’re no longer a beginner

但是对于此禅那，你就不再是初学者

you have access to that jhana as you like

你可以随心所欲进入那个禅那

and then you practice for the attainment of second jhana

然后你修习第二个禅那

so when you first get the second jhana you are the beginner of that second jhana

当你第一次证得第二个禅那你就是第二个禅那的初学者

and then you may enter into attainment thought process

然后你可能进入这个安止心路过程

then you try to get third jhana, and then you get third jhana then

然后你证得第三个禅那

at the first attainment you’re a beginner for that third jhana

第一次证得的时候就是三禅的初学者

and then you go on to attainment processes and so on

然后你继续进入安止心路过程等

so at the first attainment

所以第一次证得

the rupavacara jhanas and arupavacara jhanas arise only one time

色界禅那和无色界禅那只是生起一次

after that the bhavanga follows

随后，就是有分

and also the direct knowledge abhiñña javanas

同时，神通速行

run only once, now it’s amazing

只生起一次，这很奇妙

now the buddha entered into the abhiñña in order to produce fire and water

佛陀进入神通产生火和水

and although the preparation has to go through say six kinds of thought processes

虽然此前要经过六种心路过程

in the abhiñña thought process that abhiñña or fifth jhana citta arises only once

在神通心路过程中神通或五禅禅那心只生起一次

so just by arising only once it is so powerful that it can produce fire it can produce water out of the body

只需要生起一次，就能够有力量从身体中产生水、产生火

the arising of four paths endures for only one mind moment that means magga

四道之生起只维持一个心路过程就是指道心

magga javana arises only once

道心速行只生起一次

yesterday we went through the magga thought process

昨天我们学过了圣道心路过程

so in that magga thought process, magga arises only once

在圣道心路过程里，道心只生起一次

followed by two or three phala moments

随后生起两次或三次果心

so sotapattimagga, sakadagamimagga, anagamimagga, arahattamagga all arise only once

所以须陀洹道心，斯陀含道心阿那含道心，阿罗汉道心，都只生起一次

thereafter two or three occasions of fruition consciousness arise

随后，果心生起两次或三次

according to the case that means

根据情况，意思是

according to whether a person of keen intellect or average intellect

根据这个人是利根还是钝根

for person of average intellect two moments of phala, and for the keen intellect three moments of phala

对于钝根，果心生起两次对于利根，果心生起三次

at the time of the attainment of cessation now we went through the cessation attainment last night

在证入灭尽定时，我们昨晚讲了灭尽定

the fourth immaterial javana runs twice

第四无色速行只生起两次

so the fourth arupacarava jhana arises twice

第四无色速行只生起两次

and then contacts cessations and then went into cessation

之后即证得灭尽

when emerging (from cessation), either the fruition consciousness of non-returning anagamiphala

在从灭尽定出来时，阿那含果心

or the fruition consciousness of arahantship arahattaphala arises

或者阿罗汉果心生起一次

accordingly, that means if he is an anagami

根据情况，意思是如果他是阿那含

then the anagamiphala arises and so on

那么生起的就是阿那含果心等

for a single occasion.

只生起一次

when it ceases, there is subsidence into the life-continuum.

当它灭时，即会沉入有分

so these are the javanas that arise one time, two times, three times, four, five, six and seven times

这些速行生起一次，两次，三次四次，五次，六次，七次

in the cognitive process of attainments that means attainment thought process

在安止心路过程中

as in the stream of the life continuum like the bhavanga

即如有分流一般

there is no fixed procedure regarding the processes. that means

是没有固定的过程规则，意思是

we cannot say how many times the cittas arise during the samāpatti thought process

我们不能说在安止心路过程中有多少心生起

It should be understood that even many (sublime and supramundane) javanas take place (in immediate succession).

当知（广大与出世间）速行甚至能够（连续地）生起许多次

now there are two kinds of samāpatti processes, jhana samāpatti and phala samāpatti

有两种安止定的心路过程：禅那定、果定

so in any of these samāpattis the jhana consciousnesses or phala consciousnesses arise many many times

在这些安止定心路过程中，禅那心和果心生起许多次

so we must be familiar with which javanas arise only once which twice which three times four times and so on

所以我们要熟悉哪种速行只生起一次，哪种两次，哪种三次，哪种四次等等

so here it is on the handout they’re all given

在下发的资料里，都有注明

and so it is easy now to know this

所以现在很容易明白这些

so those that arise only once, what are they?

只生起一次的，是什么？

mahaggata jhanas on first attainment

初学者的广大心

or rupavacara and arupavacara jhanas on first attainment

或者说初学者的色界和无色界心

and then number two abhiñña javanas, direct knowledge javanas

第二个，神通速行心

and three magga cittas or path consciousnesses

第三个，道心

and four, anagamiphala and arahattaphala cittas on emerging from nirodha-samāpatti

第四，从灭尽定出来时阿那含果心和阿罗汉果心

so when anagamis and arahants emerge from nirodha-samāpatti

当阿那含和阿罗汉从灭尽定出来

the first citta that arises in their minds is anagamiphala or arahattaphala for just one moment

他们心中首先生起的是阿那含果心或阿罗汉果心只生起一次

so these are those that arise only once

所以这些就是只生起一次的心

and then those that arise two times

然后是生起两次的心

fourth arupavacara jhana preceding nirodha-samāpatti if you look at the nirodha-samāpatti chart

证入灭尽定前，第四无色界禅那心如果你们看灭尽定的那个表

you will see that there are two moments of fourth arupavacara jhana before going into cessation

你们就看到在进入灭尽定之前第四无色界禅那心生起两次

so those are the ones that arise two times

这些就是生起两次的心

and those that arise two or three times

然后是生起两次或三次的心

phala javanas after maggas

道心之后的果心速行

so after path consciousness fruition consciousness follows

道心之后，生起果心

sometimes two times, sometimes three times

有时候是两次，有时候是三次

and those that arise four times

生起四次的

reflecting javanas at the time of yamakapāṭihāriya

双神变时的审察速行心

yamaka means twin, pāṭihāriya means miracle yamaka是双，patihariya神变

so yamakapāṭihāriya means twin miracle

这个词的意思就是双神变

so twin means water and fire for buddhas

“双”指佛陀发出的水、火

so for buddha, at the time of showing this miracle

对于佛陀，在显示双神变时

the reflecting javanas arise only four times not seven times

审察速行只生起四次，不是七次

and those that arise five times reflecting javanas at similar times for savakas, for disciples

还有对于声闻弟子，审察速行生起五次

so for disciples, reflecting reflecting javanas run for five times

对于圣弟子，审察速行心生起五次

and also kamavacara javanas at time of death, fainting etc

还有在死亡和昏迷的时候，欲界的速行也是这样

so when the material base is weak

当色法的基础很弱

they run only for five times

它们只生起五次

and those that run for six or seven times, they’re regular kamavacara javanas

那些生起六次七次的，它们是普通的欲界速行

and those that run many times

那些生起很多次的

mahagatta and phala javanas that means

广大速行和果心速行

rupavacara jhana, arupavacara jhana and fruition consciousness

意思是：色界禅那心，无色界禅那心，果心

during samāpatti vithis during attainment thought processes

在安止心路过程中

so during attainment thought processes, they run for billions of times

所以在安止心路过程里，它们生起几十亿次

the next section deals with individuals and the types of consciousness they experience

下一节讨论的是依人分析，和这些人体验到的心的种类

first we must understand the individuals, how many individuals are there?

首先，我们要明白这些人的分类，可以分多少类？

so here on the handout you see duggati ahetuka

这里，在下发资料里，你们看到：恶趣无因

this is one kind of puthujjana

这是一种形式的异生

now puthujjana means worldling

异生的意思是：凡夫

puthujjana means those who are not enlightened yet

异生意思就是没有觉悟的人

so unenlightened persons are called puthujjana

所以，没有觉悟的人被称为异生

and there are different kinds of puthujjanas and this is one puthujjana called duggati ahetuka

有不同类型的异生，这种被称为恶趣无因

now duggati means woeful plane duggati意思是恶趣

ahetuka means their rebirth consciousness has no roots at all

无因指它们的结生心是无因的

so their rebirth consciousness is followed by no root

所以他们的结生心是无因的

so they’re called duggati ahetuka

所以他们被称为恶趣无因异生

now gati means destination du means bad gati意思是“趣”，

du意思是“恶”

so bad destination means the four woeful states

所以恶趣意思就是四恶道

hell, animal kingdom, host of asuras and the departed ones and the host of asuras

地狱、畜生、饿鬼、阿修罗

so these four are called four woeful states

所以这四种被称为四恶道

those who are born in those woeful states are called duggati ahetuka persons

投生到这些恶道的被称为恶趣无因异生

and then the second is sugati ahetuka again he is a puthujjana

第二个是善趣无因异生

he is one who is not enlightened

他也是没有觉悟的

sugati means good destination sugati意思是善趣

that means the world of man, human beings

意思是人类世界，人类

and world of devas and brahmas

还有欲界天人、梵界天人

but here we take only human beings

这里我们只讲人类

so these people also have the re-linking or rebirth without any root, any hetu

所以这些人也是有无因结生心

and in the fifth chapter you will again meet these people

在第五章，你会再次碰到这些人

now the third one is dvihetuka puthujjana

第三种是二因异生

worldlings that have two roots with their rebirth consciousness

就是二因结生的众生

now here their rebirth consciousness is accompanied by two roots

这里他们的结生心有两根

these people are always sugati people, and so we do not call him sugati dvihetuka puthujjana

这些人都是善趣众生，所以我们不称他们为：善趣二因异生

we just call them dvihetuka puthujjana or even dvihetuka

我们称之为二因异生，甚至称之为二因

so these are the people, human beings and so on

这些人，人类等等

who have no hope of attaining javanas

没有希望证得安止速行

who have no hope of attaining arahatship

没有希望成为阿罗汉

who have no hope of attaining enlightenment

没有想获得觉悟

and then the next one is tihetuka puthujjana

下一个是三因异生

he is still a puthujjana

他也是凡夫

but he is called tihetuka, ti means three and hetu means root

但是他是三因的凡夫，

ti意思是三，hetu意思是根

so having three roots

所以具有三因

their rebirth consciousness is accompanied by three roots

他们的结生心有三因

and they are called tihetuka puthujjana

他们被称为三因异生

now here we must use the word puthujjana because

在这里我们要用异生这个词，因为

tihetuka persons can be puthujjanas or the others like sotapannas and so on

三因众生可以是异生，也可以是其他的，例如须陀洹等

so up to now we have four kinds of puthujjanas four kinds of worldlings

直到现在我们有四种异生，四种凡夫

so the first one is duggati ahetuka, the second sugati ahetuka

第一是恶趣无因，第二善趣无因

and third dvihetuka, and fourth tihetuka puthujjana

第三是二因，第四是三因异生

so there are four kinds of puthujjanas

所以，有四种异生

and the next is sotapanna

下一个是须陀洹

sotapanna is one who has reached the first stage of enlightenment

须陀洹是已经证得初果的人

only a tihetuka person can become a sotapanna

只有三因众生才可以成为须陀洹

so when we say a person is a sotapanna

当我们说某人是须陀洹

we don’t have to say he is a tihetuka person

我们没必要说他是三因众生

because sotapanna implies that he is a tihetuka person

因为须陀洹就意味着他是三因众生

so we don’t call him tihetuka sotapanna

所以我们不称其为三因须陀洹

so the words in this script are just for your clarification not to be used

所以，这些材料上的文字只是为了让你们更明白，并不是要使用

and then the next one is sakadagami

下一个是斯陀含

one who has reached the second stage of enlightenment

这就是证得二果的人

so he is called a sakadāgāmi

所以他被称为斯陀含

sakad means once, and āgāmi means coming sakad意思是一次，āgāmi意思是“来”

so he will come back to this life once

所以他还会再回来一次

the next person is anāgāmi

下一个是阿那含

anāgāmi, one who does not come back to this life

阿那含，不会再返回这个世间

he is also a tihetuka

他也是三因

who has reached the third stage of enlightenment

证得三果

and then the last one is an arahant

最后一个是阿罗汉

arahant is a person who has reached the fourth stage of enlightenment and that is the highest stage of enlightenment

阿罗汉是证得四果的人，这是觉悟的最高境界

only a tihetuka person can become an arahant

只有三因的众生才能成为阿罗汉

and so when we say an arahant we don’t have to say he is a tihetuka

所以当我们提到阿罗汉时不需要说他是三因众生

so now we have four persons: sotāpanna, sakadāgāmi, anāgāmi and arahant

所以，我们现在有四种人：须陀洹，斯陀含，阿那含和阿罗汉

at the bottom all maggaṭṭhā individuals

在底部，所有果心众生

that means who is at the moment of magga consciousness

意思是在道心生起时的众生

have only one citta because

只生起一次，因为

a person at that moment has just that one citta

那个时刻只生起一次心

their respective magga citta

生起各自的道心

now do you have the thought processes for magga?

你们有圣道心路过程吗？

please look at that

请看那个表

now up to G, a person is a puthujjana

直到种姓心，这个人还是凡夫

let’s say a person is practicing vipassana meditation

假如一个人在修内观

and so when he is about to get enlightenment

当他要觉悟的时候

this thought process arises in his mind and

这个心路过程生起

the four moments preceding G

种姓之前的四个心识刹那

take the miscellaneous formations as objects

以有为法为所缘

so that means they’re vipassana moments

意即它们是内观的心识刹那

and then there is G gotrabhū然后是种姓心

and after G comes magga

种姓心之后，就是道心

so at that moment a person is called a magga person

此刻，这个人被称为道心人

a person who stands at magga

道心时的人

so we take him as one person

我们视其为一个人

and then two phala moments or three phala moments follow and

然后是两个或三个果心刹那

after the magga moments he becomes a phala person

道心刹那之后，他就称为果心人

he can go on as a phala person until he reaches the next higher stage

在证得更高果位之前，他都是果心人

so magga person has only one moment

所以道心人只有一个心识刹那

only at that moment he is called a magga person

只有在这个刹那他才被称为道心人

immediately after that moment until he reaches the next higher stage

随后，直到他证得更高的果位

he is called a phala person

他就被称为果心人

so first magga person, first phala person, second magga person second phala person and so on

所以，初果道人，初果果人，二果道人，二果果人等等

so a person who is at the moment of magga

所以一个人在道心的刹那

is also recount as one person

也被算成一个人

actually there are no two persons magga person and phala person

实际上，并没有两个人：道心人，果心人

one and the same person is called a magga person and phala person at other moment

同一个人在某个时刻被称为道心人，在另外的时刻被称为果心人

now you need to understand this

你们需要明白这点

because when you say the attribute of the sangha

因为我们在念诵僧伽的特性时

yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā他们是四双、八辈圣者

there are eight noble persons four pairs

他们是四双、八辈圣者

now eight noble persons means

八辈圣者意思是

magga person, first stage magga person one

道心人：初果道心人一

first stage phala person two

初果果心人二

second stage magga person, three

二果道心人三

second stage phala person four and so on

二果果心人四，等等

so in that way we say there are eight noble person eight ariya persons

所以这样，我们说有八辈圣人

but in order to find a magga person

但是为了找到一个道心人

what can we do

我们要做什么

we must go and look at the person who is practicing vipassana meditation

我们要去寻找一个修内观的人

and we even don’t know who when he attains enlightenment

我们甚至不知道他什么时候觉悟

and that one moment very brief moment a billions of a second

所以那个短暂的时刻，几十亿分之一秒

at that moment he is a magga person

在这个刹那他是一个道心人

so although we say there are eight noble persons

所以虽然我们说有八辈圣人

in practice we have only four persons

实际我们只有四个人

we can deal with we can communicate with only four persons actually

实际上我们需要面对的只有四个人

at magga moment we may not know that person

在道心刹那，我们并不知道这个人

so there are eight individuals who are called noble persons

所以八辈人，称之为圣者

and they are put two together, so they are four pairs

他们两个两个一组，就是四双

that is why yadidaṃ cattāri purisa-yugāni, four pairs of men

所以说：他们是四双、

aṭṭha purisa-puggalā, but eight individuals

八辈圣者

now you may not, like saying

你们或许不说

there are eight ariya persons four magga persons and four phala persons

有八个圣者：四个道心人，四个果心人

but I think if we take the example of a person who breaks a record

但是我想如果以打破记录的情况为例

I think we can relate it to that

我想我们可以将此两者类比

so a person who is breaking the record when he is at time of breaking the ribbon

一个人在撞到终点线时打破比赛记录

he is the one who is breaking the ribbon who is breaking the record

此刻他就是打破记录的人

and one second after that he is the one who has broken the record

此刻之后，他就是已经打破记录的人

so we can get two persons here

这里我们就有两个人

when he is breaking the ribbon he is the one who is breaking the record

当他撞到终点线时就是打破记录的人

just just one second after that and then so on he is the one who has broken the record

一秒之后，此后他就是打破了记录的人

so we can say there are two persons here

所以我们可以说，这里有两个人

the one who is breaking and the one who has broken

一个是正在打破记录，一个是已经打破记录

we can say here also the one who is at the magga moment and the one who is at the phala moment

我们这里也可以说，一个是道心人，一个是果心人

so we have eight individuals

所以我们有八辈圣人

ok, we will go back to the twelve individuals

好，我们回到12种众生的分类

so altogether we get twelve inidviduals

所以一共是12种众生

four puthujjanas and eight noble persons or eight ariyas

四种异生，八辈圣人

since all magga persons have only one citta

因为所有道心人只持续一个心识刹那

we don’t list them one by one here on this sheet

在这张纸上，我们不将他们一个个列出来

now different puggalas or different individuals have different cittas

不同的人有不同的心

the cittas they can experience

他们可以体验的心不同

now there are 89 or 121 cittas that you know

你们知道，有89或121种心

now duggati ahetuka persons cannot experience kiriya javanas

恶趣无因凡夫不能体验到唯作速行心

because they cannot become enlightened in that life

因为他们不能在此生觉悟

so animals and those who are born in hell and so on

所以畜生和地狱众生等等

so they cannot experience kiriya or functional javanas

他们不能体验到唯作速行

and they cannot experience appanā javanas that means jhana and magga and phala

他们不能体验到安止速行，意即禅那心，道心和果心

and they cannot experience ñāṇasampayutta vipakas

他们不能体验到智相应果报心

so ñāṇasampayutta means accompanied by knowledge

ñāṇasampayutta意思是智相应

vipaka the resultant consciousness vipaka是果报心

so they cannot experience resultant consciousness accompanied by knowledge

所以他们不能体验到智相应的果报心

and also they cannot experience maha means kamavacara, kamavacara resultants which are not accompanied by knowledge

同样，他们不能体验到智不相应的大果报心大，在这里指欲界心

so what they can experience are very few

所以他们体验到的心非常少

you can detect these types of consciousness from the 89 and then you will get the number

你们可以在89心中找出这些心

but here only those that are not experienced by them are shown

但是这里只有不被他们体验到的心才会显示出来

so you can find out what they experience also

所以你们也可以找到他们体验到什么心

now sugatiahetuka puthujjana

现在看善趣无因异生

now they are those human beings that are born blind deaf and so on

这些是天生盲聋的人类

so they cannot experience kiriya javanas

他们不能体验到唯作速行心

because they cannot attain enlightenment or jhanas in that life

因为他们此生不能证得觉悟或禅那

they can not experience appanā javanas

他们不能体验到安止速行心

and they cannot experience resultant consciousness accompanied by knowledge

他们不能体验到智相应果报心

but they can experience resultant consciousness not accompanied by knowledge

但是他们可以体验到智不相应果报心

now dvihetuka, these people have two roots with their re-linking consciousness or rebirth consciousness

现在二因异生，这些人是二因结生心

these people cannot experience kiriya javanas they cannot become arahants

这些人不能体验到唯作速行，不能成为阿罗汉

they cannot experience appanā javanas they cannot get jhanas in that life

他们不能体验到安止速行，此生不能证得禅那

and ñāṇasampayutta vipakas, they cannot experience resultant consciousness accompanied by knowledge

他们不能体验到智相应果报心

and then the last of the puthujjanas tihetuka puthujjanas

最后一个异生：三因异生

they can experience all

他们可以体验到所有心

they can experience kiriya javanas and lokuttara javanas

他们体验到唯作速行，出世间速行

and then sotapanna one who has attained the first stage of enlightenment

然后是须陀洹，就是初果

he does not experience diṭṭhigatasampayutta javanas

他不能体验到邪见相应的速行

javanas accompanied by wrong view

邪见相应的速行心

now when a person becomes a sotapanna he eradicates wrong view and doubt

当一个人成为须陀洹时，他就断除了邪见和疑

so he will not experience the javanas with wrong view

所以他就体验不到邪见相应的速行心

and also he will not experience vicikicchā同时他不会体验到疑

he has eradicated doubt

他断除了疑

doubt about the buddha, dhamma, sangha, the practice and so on

对佛法僧的疑，对修行等的疑

and he will not experience kiriya javanas

他不能体验到唯作速行

because he is still a sotapanna he has not become an arahant

因为他还是须陀洹，没有成为阿罗汉

and he will not experience magga cittas and three upper phala cittas

他不能体验到道心和其上三果的果心

sotapanna is one who has become a sotapanna

须陀洹是须陀洹圣者

so as a sotapanna

作为须陀洹圣者

he cannot experience the sotapatti magga citta

他不能体验到须陀洹道心

he has already experienced it at the moment of magga

因为他已经体验过了道心

now he is after the magga moment

他现在是在体验道心之后

and so magga citta does not arise again

所以道心不会再次生起

so he does not experience either of the four magga cittas

所以他不会再次生起四个道心的任何一个

and he does not experience three upper phala cittas

他不能体验到上三果的果心

he experiences only sotapatti phala cittas

他只体验到须陀洹果心

and then sakadagami

然后是斯陀含

sakadagami is almost the same as sotapanna

斯陀含跟须陀洹几乎一样

he does not experience diṭṭhigatasampayutta javanas

不能体验邪见相应速行心

and then vicikicchā javanas, kiriya javanas

疑相应速行，唯作速行

magga cittas and first, third, fourth phala cittas

道心，及初果、三果、四果果心

he experienced second phala cittas

他体验到二果果心

and then anāgāmi non-returner

然后是阿那含，不来果

anāgāmi does not experience diṭṭhigatasampayutta javanas

阿那含不能体验邪见相应速行心

and then dosamula javanas

嗔根速行心

anāgāmi is one who has eradicated dosa altogether

阿那含是断除了所有嗔心的人

so when a person becomes an anāgāmi

当一个人成为阿那含之后

he will not have two dosamula cittas

他就不会有两个嗔根心

he will not have consciousness accompanied by dosa he will never get angry

他们就不会有嗔根心，不会生气

and fear is included in dosa

恐惧是被包括在嗔心里

and so an anāgāmi will never be afraid of anything

所以阿那含永远不会恐惧

vicikicchā javana he does not experience

他不会体验疑相应速行心

actually it was eradicated at the stage of sotapanna

实际上，在须陀洹阶段就断除了

and kiriya javanas he does not experience because he has not yet become an arahant

他不会体验到唯作速行，因为他还没有成为阿罗汉

and then he does not experience magga cittas

然后他也没体验到道心

and first, second and fourth phala cittas

初果、二果、四果的果心

because he is now an anāgāmi

因为他现在是阿那含

so he does not experience anāgāmi magga consciousness again

所以他不会再次体验阿那含道心

and then arahant

然后是阿罗汉

an arahant does not experience kusala javanas

阿罗汉不会体验到善速行心

so arahant is a person who does not get kusala

所以阿罗汉是不会造善业的人

and also akusala

也不会造恶业

an arahant does not experience magga cittas and three lower phala cittas

阿罗汉不会体验到道心，不会体验到下三果心

so these are the consciousness that these persons do not experience

所以这些都是他们不会体验到的心

now arahant

现在是阿罗汉

when you become an arahant you will not get kusala

当你成为阿罗汉后，你就不会造善业

you will not get akusala

你不会造恶业

so only when you’re a non-arahant

只有当你不是阿罗汉时

can you get kusala

你就会造善业

so what an arahant gets when he pays homage to the buddha, when he practices dana

所以当阿罗汉礼敬佛陀，布施时，他造什么业

his action is called just the action

他的行为仅仅被称为行为

kiriya, kiriya means doing, just happening

唯作，唯作就是：行为发生的行为

so whatever he does is just doing

所以，无论他做什么，只是做而已

it does not give any results

不会产生任何果报

so when an arahant pays homage to the buddha he does not get kusala

所以当阿罗汉礼敬佛陀时他不会造善业

we may say he gets kiriya

我们可以说是唯作

or this just the arising of the consciousness

或者说仅仅是心的生起

so arahants are described as those who have destroyed both kusala and akusala

所以阿罗汉被描述成断除了善业、恶业的人

they never do what is wrong and so they do not have akusala

他们从不做错事，所以他们不会造恶业

and they do what is good but they do not get kusalas

他只做好事，但是不造善业

simply because they have eradicated the ignorance and craving

因为他们已经断除了无明、贪

that is the basis for accumulating kamma

这是造业的基础

so they do not acquire fresh kamma after they become arahants

所以成为阿罗汉后，他们不再造新业

but they still suffer or they still enjoy the fruit ot their past kamma

但是他们还会遭受过去业的果报

so after becoming an arahant after becoming a buddha

所以成为阿罗汉或佛之后

they’re not free from the results of their past kamma

他们并没有摆脱过去的业

but they do not acquire any fresh kamma

但是他们不再造新的业

and so there will be no rebirth for them in the future

所以在将来他们不会再投生

the two roots, three roots and so on you will study in the fifth chapter

二因，三因，你们在第五章学习

and then the next section is called analysis by way of planes

下一节是：依地分析

but you don’t know the planes yet

但是你们不知道“地”

so it pre-supposes that you already know the 31 planes of existence

它假设你已经知道了31生存地

so let us just read the manual

所以，我们来看概要精解

page 181

第181页

in the sense-sphere plane

欲界地

all these foregoing cognitive processes occur according to circumstances.

上述的一切心路过程根据情况而发生

so in the sense-sphere plane in the human beings and in the six planes of devas and

所以在欲界地：人、六欲界天

four woeful states

四恶趣

all the cognitive processes occur according to circumstances

所有心路过程根据情况而发生

so they can arise depending on different conditions

所以它们可以根据不同情况生起

but all cognitive processes consciousness can arise in the sense-sphere plane

在欲界地，所有心路过程都会生起

in the fine material sphere plane

在色界地

all occur with the exception of javanas connected with aversion

一切都能发生，除了嗔恚相应速行

that means dosa

意思就是嗔心

and registration moments.

还有彼所缘不会发生

registrations arise only in the kamavacara beings

彼所缘只会生起于欲界众生

and not in rupavacara beings

不会生起于色界众生

and it is said that

据说

bramhas do not experience dosa

梵天不会体验嗔心

although they have not eradicated altogether

虽然他们没有断除所有嗔心

but once they’re reborn as brahmas

但是只要他们投生为梵天众

they do not experience dosa

他们就不会体验嗔心

but they may die from the brahma world and be born as human beings or devas

但是他们可以从梵天死亡再投生为人或欲界天

and when they’re reborn as human beings and devas

当他们投生为人类和欲界天时

they will have the dosamula consciousness again

他们就再具有嗔根心

but so long as they’re brahmas in the brahma world

但只要他们是梵天的梵天众生

they do not experience the consciousness accompanied by aversion or dosa

他们就不会生起嗔恚相应的心

in the immaterial sphere plane

在无色界地

all occur with the further exception of the first path

生起所有心，除了：第一道

fine material sphere consciousness

色界心，

smiling consciousness and the lower immaterial classes of consciousness

生笑心以及较下层的无色界心

now immaterial sphere planes are those

无色界地

where beings have only cittas and cetasikas and no physical body

那里的众生只有心、心所，没有肉身

there are three kinds of beings

那里有三类众生

beings that have five aggregates

具有五蕴的众生

beings that have four aggregates

具有四蕴的众生

and beings that have one aggregate

具有一蕴的众生

being that have five aggregates are like us

五蕴众生就像我们

human beings, animals and devas

人、畜生、欲界天人

and also brahmas

还有梵天众生

beings that have four aggregates are the immaterial brahmas

四蕴的众生是无色界梵天

so immaterial brahmas have only cittas and cetasikas

无色界梵天众生只有心、心所

citta is one aggregate, and cetasikas are three aggregates

心是一蕴，心所包括三蕴

and so only four mental aggregates exist in the immaterial worlds

所以无色界只有四蕴

and among the material brahmas there is one kind of brahmas

在色界梵天中，有一类梵天

which is called mindless brahmas

被称为无心梵天众生

so these brahmas are without mind without citta without cetasika

这些梵天众生没有心、心所

so they are born in that realm like statues

所以它们投生到那一界，就像雕像

so they must have fifth jhana here in the human life

在人间他们必须获得五禅

and then they are those who hate mind

然后他们讨厌名法

they think that it is because of mind we suffer

他们认为因为名法，所以受苦

if we have no mind we will not suffer

如果没有名法，就不会受苦

so they practice dispassion towards mind

所以他们修习对名法的厌离

say: mind is bad, mind is bad something like that

说：名法不好，名法不好，等等

so as a result of their practice because they have powerful fifth jhana

他们修行的结果，他们的五禅很强大

when they’re reborn they’re reborn without mind

他们投生后，就没有名法

so mindless beings

所以是无心众生

it is said that if they die here lying down they will be there lying down

据说他如果在这里躺着死去在那里也是躺着

like statues and they will be there for 500 eons

像一个雕像，在那里存在500大劫

so they are different kinds of beings

所以他们是不同的众生

so mostly beings are beings of five aggregates

所以大多数情况下众生是具有五蕴

but there are beings that have only four aggregates and

但是也有具有四蕴的众生

also there are some beings that have only one aggregate

还有一些众生只有一蕴

here in the immaterial sphere plane

在无色界地

those that have no physical body but only citta and cetasika only consciousness and mental factors

众生没有身体，只有心、心所

the first path cannot arise

不能生起初果道心

sotapatti magga cannot arise in the world of immaterial brahmas

在无色界梵天，须陀洹道心不能生起

so that means

意即

if you are reborn in the immaterial brahmas brahma plane as a puthujjana

如果你投生到无色界梵天异生

you will not get sotapatti magga there

你就不能在那里获得须陀洹道心

you cannot get sotapatti magga there

你不能获得须陀洹道心

that is because

因为

in order for a person to attain sotapatti magga

为了获得须陀洹道心

he has to hear instruction from someone

他需要听闻别人的教导

he has to hear a discourse from the buddha or from the teacher

他需要听佛陀或老师的教导

if he does not hear anything from any body

如果他没有听闻任何人的教导

he will not become a sotapanna

他就不能成为须陀洹

so except for buddhas and paccekabuddhas

除了佛陀和辟支佛

even venerable sariputta needs to hear from another person

即便是舍利弗尊者，也需要听闻别人的教导

venerable sariputta heard from who?

舍利弗尊者从谁那里听闻？

he was ascetic before he joined the order, right?

他在加入僧团之前是个苦行者，对吧？

so one day he went out and he met a disciple of buddha

一天他外出，碰到佛陀的弟子

you now who was the disciple?

你们知道那个佛弟子是谁吗？

his name was assaji

他的名字是阿说示

his was the youngest of the five disciples to whom buddha gave his first sermon

他是佛陀初转法轮时的五个弟子中最年轻的一个

so sariputta asked him to teach him in brief

所以舍利弗要求他作简单的开示

and so the assaji told him saying: yedhammahetu ppabhava and so on

所以阿说示告诉他：诸法因缘生等

so hearing that the venerable sariputta became a sotapanna

听到此，舍利弗成为须陀洹果

even the venerable sariputta had to hear from another person to reach sotapannahood

即便是舍利弗，也需要从别人那里听开示才能成为须陀洹

but in the immaterial world

但是在无色界

you have no ears

你没有耳朵

since you have no ears you cannot hear anything

因为你没有耳朵，无法听闻

and you cannot see anything because you have no eyes

你没有眼睛，也看不见

so

所以

in order for a person to become enlightened or to become at least a sotapanna

如果要开悟，至少成为须陀洹

one has to hear from somebody else

必须听别人的开示

and since there is no ear faculty in the brahmas of immaterial nature

因为在无色界梵天，没有耳根

sotapatti magga cannot arise there

所以那里不能生起须陀洹道心

so that is why the immaterial sphere plane is described as inappropriate place

所以这就是无色界生存地被称为不好的地方

inappropriate place to be born

不好的投生地方

once you’re born there you will be there for 84 thousand eons

一旦你投生到那里，就要在那里呆八万四千大劫

and you cannot get enlightenment you cannot hear the buddha’s teachings you cannot see the buddha and so on

你不能获得觉悟，你无法听闻佛陀的开示，也看不到佛陀等等

so it is included in those places that are not conducive to enlightenment

所以，这被称为对觉悟无助益的地方

so they are not good places to be born in although they’re very high places

所以虽然它们是非常高级的地方但是不是投生的好地方

and you have to get the arupavacara jhanas to be reborn there

你需要获得无色界禅那才能投生到那里

so in the immaterial sphere plane

所以在无色界生存地

there is no first magga

没有第一道心

and the fine-material sphere consciousness

以及色界心

when you get to the upper plane

当你到了更高的生存地

you lose the consciousness of the lower planes

你就失去低级生存地的心

so when you become an immaterial brahma

所以当你成为无色界的梵天

you cannot experience the material sphere consciousness you cannot experience the rupavacara jhanas

你就不能体验到色界心不能体验到色界禅那心

and then smiling consciousness cannot arise in the arupavacara brahmas

生笑心不能在无色界梵天生起

simply because they have no face

因为他们没有脸

so they cannot smile so smiling consciousness cannot arise there

所以他们不能笑，所以那里不能生起生笑心

and the lower immaterial classes of consciousness

以及低级无色界心

suppose there are four immaterial sphere planes

假设有四个无色界生存地

let us say first second third fourth

我们称之为一二三四

so if you are in the lowest plane

所以如果你在最低的生存地

then you may experience all four classes of immaterial consciousness

你就可以体验到所有四种无色界心

but if you are in the second plane then you will experience first class of consciousness

但是你如果在第二无色界生存地你就不能体验到第一生存地的心

if you are in the fourth plane you will experience the lower three classes of consciousness

如果你在第四生存地，你就不能体验到底下三个生存地的心

so in the immaterial sphere planes

所以在无色界生存地

the lower immaterial classes of consciousness do not arise

低级的无色界心不能生起

so this is according to the plane

所以这是依地分析

now there are 31 planes of existence taught in abhidhamma and

在阿毗达摩里教了31生存地

tomorrow I think we will go to that in the fifth chapter

明天我们将会在第四章讲到

so there are 31 planes of existence

所以，有31生存地

the lowest are the four woeful states beginning with hell

最低的是四恶趣，从地狱开始

animal kingdom and then petas and asuras

畜生，恶鬼、阿修罗

and then above them there is the human world

然后是人间

and above them there are six deva worlds, six celestial worlds

上面是六个欲界天

and above them there are sixteen material brahma worlds

再上面是16个色界梵天

one of them is the world of mindless beings

其中一个是无心众生(无想有情天) and above them there are four immaterial worlds

再上面是四个无色界天

so altogether you get 31 planes of existence

一起就有31个生存地

and as stated here in the kamavacara world

根据这里的说法，在欲界

you can experience all cognitive process consciousness

你可以体验到所有心路过程

but if you’re reborn in fine material sphere or rupavacara sphere

如果你投生到色界

then you will not experience javanas connected with aversion and registration moments

那么你就不会体验到嗔恚相应的速行和彼所缘

and if you’re reborn in the immaterial plane

如果你投生到无色界

then you will not experience first path

那么你就体验不到第一个道心

fine material sphere consciousness and so on

色界心等等

so

所以

on page 183 183页

section 29: summary 29节：总结

in the sense-sphere plane according to circumstances

在欲界生存地，根据情况

80 kinds of process consciousness are found

可以找到80种心路过程心

now we must understand process consciousness and process free consciousness

现在，我们要明白，路心、离路心

there are 89 types of consciousness

有89种心

but only 80 of them are process consciousness

但是只有80种是路心

and the other 9 are called process free consciousness

其他9种被称为离路心

process free consciousness are those that have the function of rebirth, bhavanga and death

离路心就是具有结生、有分和死亡的心

because they arise outside the thought processes they are called processes freed consciousness

因为它们是脱离心路过程的它们被称为离路心

but here the author is dealing with the process consciousness only

但是这里，作者只是讨论路心

and so it is said here that 80 kinds of process consciousness are found

所以，这里说有80种心路过程心

but actually

但是实际上

the other process freed consciousness can be found in the kamavacara sense sphere plane also

其他离路心也可以在欲界找到

in the fine material plane there are 64

在色界生存地有64种心路过程心

so in the fine material plane

所以在色界生存地

there are only 64 types of consciousness that they can experience

只能体验到64种心路过程心

now in order to understand this you have to understand that

为了理解这个，你要明白

the brahmas the material plane beings

梵天，色界众生

have no faculties of nose, tongue and body

没有鼻根、舌根和身根

now they have what we call nose tongue and body

现在他们有我们所说的：鼻、舌、身

but they lack the sensitive material in those parts

但是他们缺少这些部分的净色

that is why they cannot experience smell

所以他们嗅不到

they cannot experience taste they cannot experience touch

尝不到，触不到

so brahmas look like human beings

所以梵天看起来像人类

but although they have noses they do not know the smell

但是虽然他们有鼻子，他们不知道气味

you like to be that way

你们想成为那样吗？

[laughs] [笑] so they think that noses, nonsense

他们认为鼻子，没用

because through the nose you cannot get any spiritual development

因为通过鼻子，不能修道

so they try to eliminate nose sensitivity

所以他们试图消除鼻净色

they try to eliminate tongue sensitivity

试图消除舌净色

and they try to eliminate boy sensitivity

试图消除身净色

but they leave two the eyes and ears they leave, because

但是他们留下两个：眼睛和耳朵，是因为

with the eyes you can see the buddha

通过眼睛，可以看到佛陀

and with the ears you can hear his teachings

通过耳朵，可以听到他的教法

so for seeing the buddha and for listening to the teachings they leave them alone

所以，为了看佛陀，听佛开示他们就保留这两者

but the other three they said they have no good purpose

但是其他三个，没有什么益处

so we will eliminate them and so they practice meditation

所以我们要消除他们，来禅修

and when they get jhana they are reborn there

当他们获得禅那，就投生到彼处

then they are without these sensitive particles in these places

在这些部位，就没有净色

so although they have noses tongues and bodies

所以，虽然他们有鼻、舌、身

they do not have those sensation of smell, taste and touch

他们没有嗅、尝、触的感觉

so we have to subtract these types of consciousness from the 80

所以我们要从80里减去这些心

and so you can have only how many?

所以还剩下多少？

64 process cittas 64心路过程心

if you cannot find out which are 64 you just read the guide

如果你们不知道是哪64个，看助读

so 64 process cittas in the fine material plane are as follows

无色界64心路过程心如下：

ten unwholesome excluding the two with aversion 10不善心，除去两个嗔恚心

because the two with aversion are excluded by way of planes

因为这两个嗔恚心在此生存地被排除

not that they have eradicated

并不是说他们已经断除了嗔恚

but the plane is such that those who are born on that plane will not experience dosa

但是这个生存地就是如此投生到此地的众生不能体验嗔恚

and then nine rootless resultant

然后是九个无因果报心

excluding the pairs of nose, tongue and body consciousness

除掉三对鼻识、舌识、身识

and then three rootless functionals and sixteen great wholesome and functionals

然后三个无因唯作心和十六个大善心、唯作心

plus ten fine material wholesome and functionals

加上十个色界善心、唯作心

plus 8 immaterial wholesome and functionals

加上八个无色界善心、唯作心

plus eight supramundane

八个出世间心

so there are altogether 64 process consciousness

所以一起就是64个心路过程心

that rupavacara brahmas can experience

这些色界梵天可以体验到

so when you read this

所以当你读到这里

have that card with you and

你有那张卡片

look at the card and try to see which are meant, so let’s try this

你看卡片，努力看它们，我们试试

now ten unwholesome excluding the two aversion

十个不善心，除掉两个嗔恚相应

so that means

意即

these eight and then these two

这八个，然后这两个

so these two are excluded

所以这两个被排除

so ten

所以十个

and nine rootless resultants

然后九个无因果报心

excluding the pairs of nose, tongue and body consciousness

除掉三对：鼻识、舌识、身识

so these are nose consciousness these tongue and these body so

所以这些是鼻识，这些是舌识、身识，所以

we must exclude these

我们必须排除这些

nine rootless resultants

九个无因果报心

so rootless these three are rootless right?

所以无因，这三个是无因心，对吧？

and these two are resultant

这两个是果报心

so

所以

how many do we get

有多少个？

one two three four five

一二三四五

six seven eight nine

六七八九

so nine rootless resultants

所以是九个无因果报心

excluding the pairs of nose, body and tongue

除掉三对：鼻识、身识、舌识

and then three rootless functionals, these three

三个无因唯作心，这三个

and then sixteen great wholesome and functionals

然后16个大善心、唯作心

great means kamavacara

大，意思是欲界

wholesome means these

善心是这些

functional means these

唯作是这些

sixteen great wholesome and functionals 16个大善心、唯作心

plus ten fine material wholesome and functionals

加上十个色界善心、唯作心

now this is material wholesome this is material functional

这是色界善心，这是色界唯作心

eight immaterial wholesome and functionals

八个无色界善心、唯作心

these are four immaterial wholesome

这些是四个无色界善心

these are four immaterial functionals

这些是四个无色界唯作心

and then eight supramundane now

然后是八个出世间心

we can take these as forty or just as eight

我们把其看成四十或者八个

one two three four five six seven eight

一二三四五六七八

so whenever you read this try to have that card with you and

当你读到这些时，对照那个卡

see whether you can identify them on the chart

看你是否可以在表上找出

so we come to the conclusion now

所以我们来看结论

thus the cognitive process connected with the six doors according to circumstances continues on uninterrupted as long as life lasts

根据情况，只要寿命未尽，六门心路过程即会继续生起

so as long as life lasts these thought processes arise one after another

只要生命未尽，这些心路过程就会一个接一个生起

interrupted by moments of bhavanga

它们之间则间隔着有分心

so all through our lives

所以终我们一生

there are one thought process

一个心路过程

and then moments of bhavanga another thought process

然后是有分心识刹那，另外一个心路过程

moments of bhavanga, another thought process

有分心识刹那，另外一个心路过程

so on and so on all through our lives

终其一生，都是如此

even when we’re asleep the mental activity is going on

即便是我们在睡觉，我们心的活动也是如此

interrupted by the life continuum

中间隔着有分心

only there interrupted by bhavangas

只是中间隔着有分心

as long as life lasts what about next life

终其一生都是如此，那么下一生呢

as long as we’re in this samsara

只要我们在轮回中

there is always the mental activity or cittas and cetasikas going on and on and on

就永远有心、心所持续不断

so we’re never without the citta or cetatsika at any moment

所以我们在任何时候，都有心、心所

in this life or in the life to come

不管是此世还是下一世

so this citta one citta following another in the order given is called the lawful order of cittas or cittaniyama

所以，按照固定秩序，一个心跟着另一个心这被称为：心之定法

because of this cittaniyama

因为这个心之定法

the different cittas arise and disappear, like adverting to the object arises and it disappears and it follows by seeing

不同的心生灭，例如转向所缘的心生起然后灭去然后生起眼识

and then it is followed by receiving and investigating and so on

然后是领受心，推度心等等

so they arise and disappear according to their nature and

所以它们根据自身的性质生灭

there is no one who gives order to them like: you will be receiving, you will be investigating you will be determining and so on

并没有其他东西命令它们：你来领受，你来推度，你来确定，等等

but they just arise and disappear following this law of the order of consciousness

它们只是根据心之定法生灭

so at every moment we see just the arising and disappearing of consciousness and mental factors and also of the material properties

所以，每个刹那，我们看到的只是心、心所、色法的生灭

always these mind and matter arising and disappearing goes on and on and on until we reach nibbana until we die as arahants

名法、色法的生灭就是如此持续直到证得涅槃，成为阿罗汉死去

so when we become arahants we do not acquire fresh kamma and so that is the end of our samsara

所以，当我们成为阿罗汉，不再造新业，就是轮回的终结

so when we become arahants or buddhas then there will be the end of samsara that is the end of that life

所以当我们成为阿罗汉或佛陀，这就是轮回的终结，此生的结束

so until that time we will be going on and on and on

直到那时候，我们就会持续

experiencing different types of consciousness mental factors and also having different material properties in our body

体验到不同类型的心、心所，身体也有不同的色法

so this is the chapter on vithis or cognitive series

这就是心路过程的章节

so we take the consciousness as in groups as in a series

我们按照组，按照系列来分析心

but as I said before, at one given moment there is only one type of consciousness

但是我之前讲过，在特定的刹那只有一种类型的心

it’s not that 17 thought moments existing right now so

不是同时存在17个心识刹那

although we try to see them as a series, as a vithi as a process, actually at a given moment there is one type of consciousness

虽然我们努力视它们为一个系列为一个心路过程，实际上，在一个给定的刹那，只有一种心

and one type of consciousness arises and it disappears to give place to the next one to arise

一种心的生起，然后灭去，让位于下一个心的生起，

ok, there are some questions here

好，这里有一些问题

how is it possible for any one of the 12 akusala cittas to take 81 citta mundane and beautiful sobhaṇa kamavacara citta as object 12个不善心的一个，怎么可能以81个世间欲界美心为所缘？

although they are akusala, they can take the other cittas as object

虽然它们是不善心，它们可以缘取其他心

you maybe attach to the kusala you do

你可能会执着于你做的善业

you maybe attach to even the jhana you attain

你可能会执着于你证得的禅那

and so although they’re akusala they can take the ther types of consciousness and also material things as object

所以虽然它们是不善心它们可以缘取其他心或色法

actually 12 akusalas can take anything that belong to mundane world: mundane cittas, mundane cetasikas and rupa

实际上12个不善心可以缘取世间法世间心、世间心所、色法

now next one: does wholesome consciousness accompanied by joy which give rise to jhanas arise at the parikamma, upacāra, anuloma and gotrabhū stage

下一个：产生禅那的悦俱善心是不是在遍作、近行、随顺、种姓时生起？

in fact the parikamma, upacāra, anuloma and gotrabhū are the wholesome consciousness

实际上，遍作、近行、随顺、种姓是善心

the kamavacara wholesome consciousness accompanied by ñāṇa or knowledge

智相应的欲界善心

does the same kind of citta occur in all the four stages

这四个阶段生起的是同一种心吗？

the same types of consciousness arise

相同种类的心生起

but at different moments it gets different names

但是在不同的刹那，有不同的名称

so let us say the first citta accompanied by knowledge arises as parikamma

所以我们说，第一个智相应心作为遍作心生起

then it arises as upacāra, it arises as anuloma and it arises as gotrabhū然后作为近行生起，然后作为随顺生起，然后作为种姓生起

when is a magga arise

当道心生起时

is it only during sitting meditation or even in our daily activities

只在坐禅或甚至在日常活动时吗？

Satipaṭṭhāna observe every action from moment to moment can it arise?

念处每一个刹那观察每一个动作，它能够生起吗？

venerable ananda became an arahant when he was going to lie down on the couch, right?

阿难尊者将要去躺在长榻上的时候成为阿罗汉，对吧？

so the magga or enlightenment can come at any moment of practice

所以道心可以在修行的任何时候生起

not any moment while you’re not doing anything

不是在什么都不做的时候生起

so that is why at the retreat you’re made to practice mindfulness always

所以在禅修的时候，要求你们时刻保持正念

one mindfulness moment to be followed by another moment of mindfulness because enlightenment can come at any moment

一个正念接着一个正念因为觉悟可以在任何时候来临

so to venerable ananda it came when he was going to lie down on the couch

所以对于阿难尊者，当他要在长榻上躺下时，就觉悟了

so it said that he became an arahant when he was out of the four postures he was not standing not sitting not lying down and not walking when he became an arahant

据说他成为阿罗汉的时候并不在行住坐卧四威仪之时

for a person who has attained arahatship, does that mean that he dwells in phala consciousness indefinitely? no

对于证得阿罗汉果的人来说是否意味着他无限期地安住在果心不是这样的

to get into phala consciousness is like taking a vocation

进入果心就像是度假

so you do not take vocation always, you just take it at sometimes

你不是经常度假，你只是偶尔度假

so when an arahant wants to take vocation from dukkha in this world, he would go into the phala consciousness attainment, only for sometime

所以当阿罗汉想从这个世界的苦难中脱离去度假，他就会进入果心，只是偶尔如此

or does a fruition attainment thought process continue into bhavanga again after a period of time?

一个果心心路过程在经过某段时间之后，会再次沉入有分吗？

yes, the fruition attainment thought process stops

是的，果心心路过程停止

when it reaches the time he has specified before he entered into the attainment

当他入果定之前决意的时间到了

so before entering into attainment, he made a resolution, may I be in this attainment for one hour two hours or one day

在进入果定之前，他决意入定：一个小时，两个小时或者一天

and then he will be in the attainment for as long as he made the resolution

然后他就会像他决意的时间那样进入禅定

and at the end of that period automatically, his attainment thought process will subside into bhavangas

在结束的时候，他的安止心路过程会自动沉入有分

if the fruition attainment thought process terminates into bhavanga again

如果果定心路过程结束再次进入有分

does that mean that once his fruition attainment thought process ends and

是不是意味着只要他的果定心路过程结束

bhavanga continues, he is not enlightened? no

有分继续，他就没有觉悟？不是的

bhavanga is like the buffer thought moment

有分就像是心识刹那的缓冲

but the arising of bhavanga does not mean that he is not enlightened

但是有分的生起并不意味着他没有觉悟

you know even the buddha had moments of bhavanga

你们知道，即便是佛陀，也会存在有分

how do you control the length of time you dwell in jhana

你怎么控制你安住在禅那的时间？

so you make a resolution before you enter into the jhana attainment

你在进入禅定之前决意

it’strue that you cannot decide how long you want to be in jhana once you’re in it

当你进入禅那时，是不能决定持续时间的

but you make a resolution before you enter into jhana

但是在进入禅定之前，你可以决意

otherwise

否则

you can be in the jhana for any length of time

你可能让禅定持续任意时间

but there is limitation for your physical body

但是你的肉体有所局限

so I think seven days is the maximum for human beings

所以，我觉得对于人类而言七天就是最大值

how can I know whether a person is enlightened so that I may learn from his experience?

我如何知道一个人是否觉悟，这样我就能从他的经历中学习

is there a way to tell to what level of enlightenment a person has reached?

有没有办法知道一个人证得了几果？

for example a unit of measure for the path to the different types of consciousness

例如用某种测量方法，测出他的心的种类？

I’m sorry there is no such

对不起，没有这种方法

if a person claims to be an anagami then we can test him

如果一个人自称是阿那含，那么我们可以测试他

we can make him angry and if he doesn’t get angry then he is an anagami, we can see like that

我们可以让他生气，如果他不生气那么我们可以认为他就是阿那含

yes, there are stories like that mentioned in the commentaries

是的，在注释书里有类似的故事

a monk is reported to be an arahant

一位僧人被人传成阿罗汉

then another monk wanted to test him

另外一位僧人想测试他

so one day when that monk was bathing in the river

有一天等他在河里洗澡的时候

the other monk told another young monk to dive into the water and then

另外一位僧人让一位年轻僧人潜入水中

take hold of his feet aggressively, so the monk dived into water take hold his feet and

紧紧抓住他的脚，所以这位年轻僧人潜入水中抓住他的脚

then he shouted he was afraid he thought it was a crocodile or something

然后他就大叫，感到害怕，他觉得是一条鳄鱼之类的

so people know that he was not an arahant something like that

所以大家就知道他不是阿罗汉等

and also there was another monk reputed to be an arahant

还有，有另外一位僧人，也被传成阿罗汉

and so the king brought him to his palace

国王把他召到皇宫

and then he had the, like juice prepared before him

准备一些果汁给他

now when you see sour fruit like orange or lemon prepared

当你看到酸的东西，橘子、柠檬等

you see that preparing yourself and your mouth watered

你看到这些，就会流口水

so the mouth of that monk watered and so the king knew he was not an arahant

那个所谓的阿罗汉流口水所以国王知道他不是真的

something like that

诸如此类

so there are ways means to test

所以，有测试的方法

but whether we’re willing to do the test or not it’s difficult to see

但是我们是不是想测试他们这个就比较难说

is the object for gotrabhū always nibbana? yes

种姓心的所缘是不是永远都是涅槃？是的

if yes, then how can the kamavaca citta take nibbana as object?

如果是的，那么欲界心如何以涅槃为所缘

now there are some kamavacara cittas they can take nibbana as object

有一些欲界心可以缘取涅槃

now the manodvāravajjana is one of them

意门转向心是其中之一

but not at other times only when they arise as gotrabhū here

但是只有当它们作为种姓心生起的时候，才可以，其他时候不行

and also only they arise as the mind door adverting

只有当它们作为意门转向心生起

in a thought process that takes nibbana as object

在心路过程中以涅槃为所缘

so kamavacara cittas can take nibbana as object also

所以欲界心也可以缘取涅槃

under the beautiful factors sobhana cetasikas, there are three abstinences virati, namely right speech, right action and right livelihood

在美心所里，有三离心所正语，正业，正命

why is there no abstinence regard to mind, the right thought?

但是为什么没有关于心的离心所，正思？

the abstinences belong to sila

离心所属于戒律

now sila, moral purity, and sila means abstention from something

戒律，戒清净，意即远离什么

but right thought is not abstention from wrong doings

但是正思不是远离错误的行为

but it is the thought about getting out of this samsara

是关于脱离轮回的思想

thought about renouncing the world, thought about practicing meditation and so on

关于出离世间，禅修的思想等等

and also thoughts of loving-kindness and compassion

同样也是关于慈、悲的思想

but those three belong the stage of sila and so they’re described as abstinences

但是这三个是属于戒律所以被称为离心所

now the right speech, although we call it right speech actually it is abstention from wrong speech

现在正语，虽然我们称之为正语，实际上是远离妄语

and also right action means abstention from wrong action and

同样，正业就是远离恶业

right livelihood means abstention from wrong livelihood

正命就是远离邪命

in the kusala vipaka ahetuka citta there is investigating consciousness accompanied by joy and equanimity

在善果报无因心里，有悦俱和舍俱推度心

in the akusala vipaka citta there is investigating consciousness accompanied by equanimity

在不善果报心里，有舍俱推度心

why is there no investigating consciousness accompanied by pain for very undesirable object?

为什么对于极不可意的所缘没有苦俱的推度心？

now we do not have very undesirable object

我们没有极不可意所缘

undesirable object is just one

不可意所缘只有一种

but desirable object is divided into ordinarily desirable and very desirable

但是可意所缘被分成：一般可意，极可意

so when the object is very desirable, the investigation is accompanied by joy

所以当所缘是极可意，就是悦俱推度心

and if it is just desirable ordinarily desirable, it is accompanied by equanimity

当它是可意，一般可意时就是舍俱推度心

so we do not have very undesirable object

我们没有极不可意所缘

when we say the buddhadhamma is well proclaimed

当我们说佛法是善说

there are ten dhammas, four maggas four phalas, nibbana and pariyatti

有十种法：四道、四果、涅槃、经教

please comment

请对此进行评论

what do you want me to comment

你想让我怎么评论？

so when we say dhamma sometimes we mean ten things

当我们提到”法“，有时候指十项

say, four maggas four phalas, nibbana and pariyatti means the teachings

例如，四道、四果、涅槃、经教

but sometimes we mean only the magga

但是有时候只是指：道

sometimes we mean only the nine ones excluding the pariyatti

有时候只是指九项，除掉经教

so whenever we meet the word dhamma

所以不管在哪里碰到“法”这个词

we must know what is dhamma represent

我们必须知道“法”的含义

sometimes it may mean only magga

有时，它可能仅指“道”

sometimes it may mean all ten or nine and so on

有时候可能指所有十项，或者九项等等

and they are said to be well proclaimed

这十法被称为善说之法

because now when you look at a discourse you will see that there is an introduction or something like that in the beginning

因为当你看佛经时，会看到前面有序分一样的文字

and then there is the body of the teaching and then there is the conclusion

然后是正宗分，然后是结语

so in modern times we call them well written

所以，在现代我们称之：善写

so it is called well proclaimed

所以这样的经文就是：善说

and the other kind of being well proclaimed is that

善说的另外一种形式就是：

it is good in the beginning, good in the middle, good in the end

初善、中善、后善

good in the beginning means in one sense

初善，一方面的意思是

it can give you joy, peacefulness just when you listen to it you listen to the dhamma

只要你听闻它，听闻佛法它可以让你快乐，安宁

that is what is good in the beginning

这就是初善

just you listen to the dhamma and you feel peaceful, so that is goodness in the beginning

你只要听闻佛法，你就感到安宁，这就是初善

and when you practice it you get results

当你依之修行，就获得成果

you even become enlightened, so that is the good in the middle

你甚至会觉悟，这就是中善

and after you practice it you become an arahant

你修习之后，成为阿罗汉

you can enjoy the bliss of emancipation

你可以享受解脱之乐

so that is the good in the end

这就是后善

so in this way the dhamma is described as well proclaimed

这样，就说“法是善说”

so good in the beginning good in the middle good in the end

所以初善、中善、后善

good in the beginning means just by listening to it you can get results

初善指仅仅听闻就获得成果

and good in the middle means by practicing it you get the results

中善指通过修行获得成果

and good in the end means after practicing also you get the results

后善指修行之后，获得成果

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so today we will go to chapter five but before going to chapter five

今天我们要学习第五章在学习第五章之前

I want you to go back to the fourth chapter, because there is one important thing I skipped in my talks

我希望大家回到第四章，因为我在讲法中遗漏了一个重点

so you will find that on page 151

你们可以在第151页看到

now you study the thought processes, the eye door thought process, ear door thought process and so on

你们学习心路过程：眼门心路过程，耳门心路过程等等

now there are some conditions that a thought process needs to arise

心路过程的生起有一定的条件

and there are different conditions for different thought process

不同的心路过程，条件不同

so number is the eye door thought process

所以，第一个眼门心路过程

for the eye door thought process to arise

眼门心路过程的生起

we need four conditions

需要四个条件

that means in order to see something we need four conditions

意即，为了看到某物，我们需要四个条件

so the first one is eye sensitivity

第一个是：眼净色

or in pali cakkhu-pasāda

或者用巴利语：眼净色

so eye sensitivity means the sensitive particle in the eye

眼净色，意思是眼睛的敏感微粒

where the image strikes where through which we see an object

影像在此撞击，我们得以看到所缘

we may simply say the eyes so you need to have the eyes

我们可以简单称其为眼睛，所以你们需要具备眼睛

because if you do not have the eyes, you cannot see and there can be no seeing consciousness or no eye door thought process

因为如果没有眼睛，就看不到也就没有眼识，没有眼门心路过程

and also the second thing you need is visible object there must be something to be seen

第二个条件是：色所缘必须有可以看到的东西

if there is nothing to be seen there can be no seeing so we need something to see

如果没有东西可以看到，就没有“见”，所以需要色所缘

and C is light āloka

第三个条件是：光

if it is dark, even though we have the eyes

如果是漆黑一团，即使有眼睛

even though there is the visible object seeing cannot arise

即使有色所缘，也不会有“见”

so we need light also

所以我们也需要：光

and the fourth or D is attention

第四个条件是：作意

it is here called manasikāra

这里写成：manasikara but manasikāra here means five sense door adverting

但是作意这里意即：五门转向心

so that means turning to the object

所以，即转向所缘

if you mind does not turn to the object then you will not see it

如果你的心没有转向所缘，你就不能看到它

so we need these four conditions to see something for the eye door thought process to arise

所以，我们需要这四个条件来看这样才能生起眼门心路过程

and for the ear door when we hear something

对于耳门，当我们听到声音

the first thing we need is ear sensitivity

第一个条件：耳净色

again the sensitive part in the ears where we pick up vibrations of sound and then we experience the sound

也是耳朵里的敏感微粒，从那里接受声音的振动，我们就能体验到声音

so the ears is one condition

所以耳朵是一个条件

and B the second condition is sound saddārammaṇa

第二个条件：声所缘

when there is no sound or noise there can be no hearing

如果没有声音，就没有“听”

so in order to hear something there must something to be heard so sound or noise

所以为了有所听，必须有声音

and then we need space, the third one ākāsa

第三个条件：空间

when there is no space, sound waves cannot travel so they can reach our ears

如果没有空间，就不能传播声音声音就传不到我们的耳朵。

so space is also a condition for ear door thought process to arise

所以空间也是耳门心路过程生起的一个条件

and the last one is attention the same as the eye door thought process

最后一个是：作意，跟眼门心路过程一样

so if you do not pay attention if you mind does not turn towards the noise or sound you will not hear the noise or sound

如果你不作意，你的心不转向声音你就不会听到声音

so for ear door thought process

所以对于耳门心路过程

also you need these four conditions

你也需要这四个条件

and then nose door thought process, when you smell something

然后是鼻门心路过程，当你嗅到气味

now the first thing you need is nose sensitivity

第一个条件：鼻净色

sensitive particles of matter in the nose

鼻子里的敏感色聚微粒

through which you experience smell

藉此你可以体验到气味

and then next one is smell something to be smelled

第二个条件：香所缘

and the third one is air element or vāyu-dhātu

第三个条件是：风界

when there is no air smell cannot travel smell cannot reach our noses

如果没有风界，不能传递气味气味就不能接触我们的鼻子

so air element or vāyu-dhātu is also a condition for nose door process to arise

所以风界也是鼻门心路过程生起的一个条件

the last one is attention again turning towards the object or five sense door adverting

最后一个作意，也就是转向所缘，或五门转向心

and for a tongue door process to arise

舌门心路过程的生起

we need four, the first one is tongue sensitivity that means taste bud in the tongue

我们需要四个条件，第一个是：舌净色，也就是舌头上的味蕾

and then taste something to be tasted, something to be experienced

然后是味所缘，被品尝的东西

so tasted is a second condition and the third is water element āpa-dhātu

味所缘是第二个条件，第三个就是水界

moisture something like that

湿润性之类的东西

if the tongue is not moist and the food is not moist

如果舌头不是湿润的，食物不是湿润的

we cannot have the taste

我们就不能品尝

so water element is also a condition for tongue door thought process or knowing the taste to arise

所以水界也是舌门心路过程生起的一个条件

and then the last one is again attention, five sense door adverting

最后一个也是作意：五门转向

for a body door thought process to arise we need four

身门心路过程的生起需要四个条件

the first one is body sensitivity, sensitive part in the body

第一个是：身净色，身体里的敏感部分

so it is said body sensitivity resides all over the body

所以说身净色遍布全身

except at the tip of nails and the hair

除了指甲末梢和头发

so everywhere except them

所以除了以上之外的所有地方

there is body sensitivity

都有身净色

that’s why we experience body sensitivity or we experience touch everywhere in our body

所以我们在身体的任何部位都能体验到身净色，触感

so body sensitivity is one thing we need

所以身净色是一个条件

and the second one is tangible object something that can be touched

第二个是触所缘，可以被触摸的东西

a hard object or a soft object

坚硬或柔软的所缘

so something that can be touched

所以可以被触摸的东西

is also required for the body door thought process to arise

这也是身门心路过程生起的条件

and then the earth element paṭhavī-dhātu

然后是地界

now the earth element in abhidhamma is not necessarily the earth

阿毗达摩里的地界并不必须是大地

it is the quality that inheres in the earth

他是大地的属性

so when you pick up a piece of earth you feel this hardness or softness of that thing

当你拿起一块泥土，你感受到他的软硬

so that hardness or softness is what we call earth element

这种软硬我们称之为地界

so when there is touch

当有触的时候

there is the earth element, there is the hardness or softness

就有地界，就有软硬性

so it is one of the conditions

这就是其中的一个条件

and then the last one is attention

最后一个条件是：作意

for a mind door thought process to arise

意门心路过程的生起

now when mind door thought process arise

当意门心路过程生起时

you do not use your eyes, ears and so on you use your mind

你不用眼、耳等，你用你的心

so in that case, the heart base is one requirement

这样，心所依处是一个条件

if you remember the section on bases in the third chapter

如果你们记得第三章“依处”一节

consciousness when it arises in the human beings in the woeful states in the devas and in some brahmas

生起于人类、四恶道、欲界天和某些梵天的心

it needs a physical base

需要色法的依处

without a physical base consciousness cannot arise

没有色法的依处，这些心不能生起

so seeing consciousness depends on the eye base

所以眼识依赖于眼依处

hearing consciousness on ear base and so on

耳识依赖于耳依处等等

the other types of consciousness depend on the heart base

其他类型的心依赖于心所依处

so heart base is the seat of consciousness other than the seeing, hearing, smelling, tasting and touching consciousness

所以心所依处是眼耳鼻舌身识之外诸心的所依处

and then the second one is mental object or dhammārammaṇa

第二个条件是：法所缘

these are the object of mind

这些是心的所缘

not objects that are mental

这些所缘不单单是名法

they can be both physical and mental

可以是色法，也可以是名法

but when you come to the sixth chapter you will see that

但是当你们学到第六章，就可以看到

although they are twenty eight types of material properties

虽然有28种色法

only one of them can be seen

只有一种可以被看到

the others are understood with mind

其他的只能通过心来理解

you do not see them with your eyes

你们不能用眼睛看到

so there are some objects that are called mental objects

所以，有些所缘被称为法所缘

like cittas cetasikas and some material properties

例如心、心所和一些色法

and also some concept

还有一些概念

so they are called mental object

他们被称为法所缘

so there must be some objects for your mind to be conscious of

必须有你的心可以觉察到的所缘

and then

然后

the third requirement is the bhavanga

第三个条件是有分

because without bhavanga mind door thought process will not arise

因为没有有分，意门心路过程不会生起

mind door thought process arise through the bhavanga

意门心路过程通过有分生起

so bhavanga is one requirement

所以有分是一个条件

and the last one is again oh, here

最后一个，哦，这里

attention, but here attention means mind door adverting, manodvāravajjana

作意，但是这里的作意指意门转向心

with regard to eye door process and so on

对于眼门心路过程等等

we need five sense door adverting

我们要具有五门转向心

and with regard to mind door thought process we need mind door adverting

对于意门心路过程，我们要具有意门转向心

because if the mind is not adverted toward the object

因为心如果不转向所缘

we will not have this mind door thought process

我们就不能生起意门心路过程

so if you think of something

如果你们思虑某事

your mind needs to be adverted or turned to the object

你们的心需要转向所缘

so these are the four conditions

这些就是四个条件

depending on which mind door thought process arises

取决于生起的是哪种心路过程

so these are the conditions for seeing, hearing and so on to arise

这些就是眼耳等识生起的条件

when the author of the manual

当这本概要的作者

classified the consciousness, he classified them as kamavacara, rupavacara, arupavacara and lokuttara

将心分成：欲界，色界，无色界，出世间

sense sphere, form sphere or fine material sphere, and immaterial sphere

欲界，色界，无色界

so that means the consciousness that frequently arises in the sense sphere existence or sense sphere realms

所以意思是频繁生起于欲界的心

or consciousness that frequently arises in the fine material sphere realms and so on

或者频繁生起于色界的心等等

so the consciousnesses are related to the realms to the existences

所以这些心与生存地相关

although we just noted these fifty four types of consciousness belong to sense sphere and so on

虽然我们只是知道这54种心属于欲界

we have not studied these realms in detail

我们还没有详细学习这些“界”

so in the fifth chapter

所以在第五章

at the beginning of the fifth chapter the author gave us these realms

在第五章开头，作者介绍这些界

and there are altogether thirty one realms

一共是三十一界

or thirty one planes of existence

或者三十一生存地

now please turn to the note cosmic system of buddhism

现在翻到注脚：佛教的宇宙系统

so according to abhidhamma

所以，根据佛教

and according to the teachings of the buddha

根据佛陀的教法

there are thirty one planes of existence

有三十一生存地

or thirty one realms

或者三十一界

so we need to understand these thirty one realms

所以我们要了解这三十一界

later on we will study that they have relations with different types of consciousness

稍后，我们将要学习它们与不同种类的心的关系

now we will begin from the bottom not from the top

现在我们从下往上，不要从上往下

and the lower one is, number one is what?

底下那个是，第一个是什么

niraya and niraya means hell

泥犁耶，泥犁耶就是地狱

oh, I think in the book you can have the English words

哦，我想在概要精解里是英文词

I want you to be familiar with the pali words, I want you to not to be afraid of pali words

我希望你们熟悉巴利词汇，不要害怕巴利词汇

so I’m confronting you with pali words whenever I can

所以只要可能，我就用巴利词

so in my chart I use the pali words

所以，在我的表格里，我用巴利语

but when Bhikkhu Bodhi prepared this book, he turned them into English

但是，菩提比丘在这本书里将它们翻译成了英文

so the first number one is in pali niraya

所以，第一个，巴利语是：泥犁耶

so in english it is hell

就是地狱

so hell is one realm or one plane of existence

所以地狱是一界，一个生存地

and it is explained that hell is situated in the earth

根据解释，地狱位于地球内部

buddhist hell is different from christian hell

佛教的地狱与基督教地狱不同

so if you’re asked

所以，如果别人问你

is there hell in buddhism?

佛教有地狱吗？

you don’t just say yes or no

你不要简单回答是或否

now you must tell them that yes there is hell in buddhism but it is different

你必须告诉他们：是的，佛教有地狱，但是与基督教不同

because in buddhism hell is like a prison

因为在佛教里，地狱就像监狱

so you commit a crime and then you’re put in prison for some time and then

所以，你如果犯罪了就会被关在监狱里一段时间

after that time you can get out of that prison so

刑期满了，你才能出狱

in the same way you do some akusala or evil deeds

同样，你造了恶业

and then as a result of akusala you will be reborn there

然后作为恶业的果报，你就投生到地狱

for some period of time

要在那里呆一段时间

but don’t think it slightly

但是不要轻视它

because even in the shortest duration of hell

因为即使在地狱地呆很短的时间

one day there is equal to nine million human years

那里的一天，等于人间900万年

so if you’re to go to hell and suffer for just one day there

所以，如果你们下了地狱，呆一天

it means nine million years for human beings

意味着人间900万年

so hell is a place where there is pain and misery

所以地狱是充满痛苦悲伤的地方

actually it is said that those who are reborn in hell

实际上，据说投生到地狱的人

constantly suffer pain and misery

恒常遭受痛苦

so people suffer as a result of their wrong doings in the past

所以人们因过去所造的恶业受苦

and there are said to be eight great hells

据说有八大地狱

so they’re given in the book on page 190

在书中190页有介绍

the top line the commentator stated that there are eight great hells of increasing intensity of torment

在第一行说，八大地狱，痛苦一个比一个剧烈难受

there are named so they are the names of the great hells

下面是这些大地狱的名字

Samjiva, Kalasutta, Samghata, Raurava, Maharaurava, Tapana, Mahatapana and Avici

等活地狱，黑绳地狱，众合地狱，号叫地狱，大号叫地狱，燃烧地狱，大燃烧地狱，阿鼻地狱

so these are the eight great hells

这些就是八大地狱

now these are to be found not in the commentaries only

这些不止注释书里有记载

in the texts themselves

在佛经里

these eight hells are to be found

也可以找到这八大地狱

in one of the jatakas the eight hells are mentioned

在某部本生经里，提过这八大地狱

and also in the book called Kathāvatthu

在《论事》里，

the hells are mentioned by name

也提到这些地狱的名字

so it is not only in the commentaries, but even in the texts themselves

所以不仅在注释书里，在佛经里

the hells are mentioned

都有提到这些地狱

and so there are eight great hells

所以有八大地狱

and of these Avici is the lowest and the most terrible

其中阿鼻地狱，是最底层，最恐怖的

it is said that devadatta is now suffering in that hell

据说提婆达多现在还在里面受苦

you know Devadatta, Buddha’s cousin who tried to kill the buddha

你们知道提婆达多吧，佛陀的堂兄，曾经想杀佛陀

and who successfully caused the schism in the Sangha

成功导致了僧团的分裂

so he committed this heinous crime

所以他造了极大的恶业

and so as a result he is reborn in the lowest and most terrible hell called Avici

所以果报就是投生到最底层最恐怖的地狱：阿鼻地狱

and each great hell is surrounded on each of its four side by five minor hells

每个大地狱四周，围绕着五个小地狱

I don’t know where he got this information from

我不知道这个信息是从哪里来的

because in the Jataka commentary it is not five, but it is four

因为在本生经注释里，不是五个小地狱，是四个

on four sides there are four minor hells and so

四周有四个小地狱等等

it comes to one hundred and twenty eight

一共是128 and plus the eight hells altogether there are one hundred and thirty six hells

加上8个地狱，一共是136个地狱

according to the commentary to Jataka

以上都是根据本生经的注释书

when you go to some temples you may see people suffering torture in hell

当你去寺院的时候，可能会看到人们在地狱里受苦的画像

they want to frighten you so that

这样只是为了恐吓你们

you are afraid of doing akusala or evil deeds

这样你就会害怕造恶业

so hell is the lowest of thirty one planes of existence

所以，地狱就是三十一生存地的最底层

and in pali it is called Niraya

巴利语称之为泥犁耶

and number two three and four belong to the same plane

第二三四，同属于一个类型

so they are put on one line

所以在同一行

number two is Tiracchāna-yoni, animal kingdom

第二个是畜生界

so animal kingdom is also a woeful state

所以畜生界也是恶道

that means where pain and misery predominate

即在那里主要是遭受痛苦

although the animal realm does not involve as much misery as the hells

虽然畜生界没有地狱那么惨

it is included in the woeful planes because the suffering there greatly exceeds the amount of happiness

但是也属于恶道，因为那里痛苦多于快乐

so the animals have more suffering than happiness

所以畜生的痛苦比快乐多

and because it does not provide suitable conditions for the performance of meritorious deeds

因为没有合适的条件造善业

so once you’re reborn as an animal

所以只要你投生为畜生

it would be very difficult to get a chance to get kusala

很难有机会造善业

to get meritorious deed or the wholesome state of mind

很难获得善业

and according to the teaching of abhidhamma

根据阿毗达摩的教导

a human being can be reborn as an animal

人可以投生为畜生

also an animal can be reborn as a human being or even as a deva

畜生也可以投生为人类或欲界天人

it is not evolution it is just rebirth

这不是进化，这是投生

so it cannot be taken as regress when a human being is reborn as an animal

所以不能说人投生为畜生是退化

it is just he dies here then he is reborn there

只是某人死了投生到那里

so a human being can be reborn as an animal and

所以，人类可以投生为畜生

an animal can be reborn as a human being

畜生可以投生为人类

that is because the beings have store of both wholesome kamma and unwholesome kamma

因为众生积累了善恶两种业

sometimes we do wholesome kamma sometimes we do unwholsome kamma

有时候我们造善业，有时候造恶业

so we have this store of kamma, good kamma and bad kamma

我们积累了善业，恶业

and actually these kammas are waiting for a chance to give results

实际上，这些业伺机产生结果

so when the unwholesome kamma gets a chance to give results then

所以当不善的业有机会产生果报

we get undesirable results like rebirth as an animal and so on

我们就获得了不可意的果报例如投生为畜生等等

even when one is reborn as an animal

即使投生为畜生

if his store of wholesome kamma gets chance to give results

如果他积累的善业有机会产生果报

then he will get out of that birth

他就会脱离那个投生地

and then be reborn as a human being or even as a deva

投生为人或者甚至投生为天人

now you remember or you know an animal who is reborn as a deva?

你们记得有一个动物投生为欲界天人的事情吗？

a frog deva so there is a story of a frog

青蛙天人，有一个青蛙的故事

it is said that buddha was once giving a talk and a frog was listening to the talk

据说佛陀有次在讲法，有一只青蛙聆听了佛陀讲法

he may not know the meaning of the dhamma

他可能不知道佛法的义理

but he paid attention to the sound of buddha’s voice giving a speech

但是他注意聆听了佛陀的声音

so at that time a cowherd a cowboy came

这时候一个牧童走过来

and accidentally he put his stuff on the frog and killed the frog

不小心用什么东西压死了青蛙

he didn’t know that he was killing the frog

牧童并不知道自己杀了这个青蛙

but the frog was killed

但是青蛙死了

but because the frog was killed he died while listening to the dhamma of the buddha

因为青蛙死的时候是在听闻佛法的

it is said that he was reborn as a celestial being

据说他投生到欲界天

not as a human being but as a celestial being so

不是投生为人，而是成为欲界天人

beings can be reborn like that

众生可以这样投胎

say being belonging to a lower realm can be reborn in a higher realm

例如低级生存地的众生可以投生到高级生存地

being reborn in a higher realm can be reborn in a lower realm and so on

高级生存地的众生可以投生到低级的生存地，诸如此类

that all depends on one’s kamma

全部由众生的业力决定

and number three is called Pettivisaya

第三个是：饿鬼

Pettivisaya means the sphere of petas

就是饿鬼界

now you see the word peta in the book

在书中你可以看到这个词

peta is usually translated as hungry ghost

通常翻译成：饿鬼

now the literal meaning of the word peta is just one who has passed away

这个词的字面意思是：逝去的

so who died from this life who has passed away but

就是从此生死亡的人

not just passed away but in his next life

但不仅仅是逝去，在下一生

he is tormented by intense hunger and thirst as well as other afflictions

他被强烈的饥渴和其他痛苦折磨

from which they cannot find relief

此界的痛苦不能得到缓解

so the sphere of petas or the realm of petas is also a woeful state

所以饿鬼界也是一个恶道

so they always suffer intense hunger and thirst they do not get enough water to satisfy the thirst

所以他总是经受强烈的饥渴，不能获得水分来缓解饥渴

they do not get enough food to eat and so on

也不能获得足够的食物，等等

and so they are also in suffering all the time

他们永远处在痛苦中

and they live in the same world as human beings

他们与人类处于同一个世界

in forest, bogs, cemeteries etc

在森林，沼泽，坟场等等

so they remain invisible to humans except when they display themselves

除非他们想现身，否则人类看不到他们

or perceived by those with the divine eye

或者拥有天眼通的人也能看到他们

so that is why we cannot see the petas or the ghosts

所以这就是我们看不到饿鬼的原因

although we cannot see them they’re around us

虽然我们看不到他们，他们也在我们周围

they may even be in this hall

甚至在这个讲堂

so if they want us to see them then they can show them to us so

如果他们希望我们看到他们他们就可以对我们现身

normally we cannot see them

通常，我们是看不到他们的

but if we have the divine eye the abhiññā of the divine eye then we can see them

但是如果我们有天眼通，我们就可以看到他们

so they’re called pettivisaya or sphere of petas

所以他们被称为饿鬼

so those who have passed away and those who are always in suffering

就是逝去的众生，他们总是处于痛苦之中

and the last one is called asurakāya

最后一个被称为阿修罗

it is translated as the host of asuras

被翻译成阿修罗众

now they’re often translated as titans

他们经常被翻译成：巨人

and is used to refer to various classes of beings, so they’re more or less like the petas

用来指不同种类的众生，多多少少类似于饿鬼

they’re tormented spirits very similar to the petas

他们是受苦的有情，非常像饿鬼

now there are two kinds of asuras

有两种阿修罗

these asuras belong to the woeful states so they’re always in suffering

这些是恶道的众生，总是在受苦

but there is another kind of asura mentioned in the books

但是还有另外一种阿修罗

who are enemies of gods

他们是诸神的敌人

they belong to Tāvatiṃsa heaven the number two of the celestial world

他们属于三十三天，欲界第二天

so here by asurakāya we mean those

所以这里阿修罗指的是

who are in the woeful, the states of woeful planes

在恶道的众生

and those who are tormented spirit

受折磨的有情

very similar to the petas

非常类似于饿鬼

now these one two three four are called apāya

这一二三四种，被称为恶道

now on the left you see the word apāya

左边你们看到恶道这个词

apāya means devoid of happiness

恶道意思就是没有快乐

now apa means no or devoid, and aya means here happiness apa意思是：没有，

aya这里意思是：快乐

so apāya means the realm that is devoid of happiness that is devoid of comfort

所以恶道就是没有快乐的地方

so apāya realms are realms of those suffering prevails

恶道就是苦难盛行的地方

and so it is called the woeful state

所以被称为恶道

so these four are called woeful states

这四个被称为恶道

and number two three and four may belong to the same plane as human beings

第二三四可以和人类属于同一世界

and niriya or hell is said to be situated in the earth

地狱据说在地球内部

now above these four is the Manussa, human beings

这四个之上，就是人类

so human plane or human realm or the plane of human beings

人界，或者人生存地

so you all know the human realm

你们都知道人界

and human realm is included in what is called kāmasugati

人界被称为：欲善趣地

these four realms

这四界

now in the realm of human beings

在人界

there is both suffering and happiness

有苦有乐

now we sometimes we suffer and sometimes we have happiness

我们有时候受苦，有时候享乐

but human realm is called a sugati or a blissful destination

但是人界被称为善趣地：有福气的生存地

because it offers the opportunity for attaining the highest happiness

因为，它提供了获得至高快乐的机会

so it is considered a blissful realm

所以被称为有福气的生存地

it is a sugati where it is good to be reborn

是善趣地，所以投生到那里很好

as a human being you can reach the highest stage in the spiritual attainment that is you can even become the buddha

作为人类，你可以修行达到最高的境界，就是可以成佛

and as a human being if you’re really wicked, if you’re really bad you can go down to avici hell.

作为人，如果你非常恶劣，非常坏，你可能会下阿鼻地狱

so

所以

human beings are most intelligent among the beings 人类在众生中是最聪明的

and they can go as high as reaching nibbana

他们可以达到涅槃的境界

and they can go down as low as avici hell

也可以沦落到阿鼻地狱

and above the human realm there are six realms of devas

在人界之上，有六个欲界天

now let us use the word deva for these six realms, celestial realms

现在我们用欲界天来指代这六界

d-e-v-a

这个单词是：DEVA now there are six deva realms and they also belong to kamasugati sense sphere blissful destination

有六欲界天，他们也属于欲善趣地

the first of them is Cātummahārājikā第一个是四大王天

now Cātu means four, mahārājā means great kings Cātu意思是四，mahārājā是大王

so it is the abode of four great kings, four great god kings

所以这是四大天王的住所

it is said that these four great kings protect the four directions of mount Meru

据说这四大王护卫着须弥山的四个方向

now although mount meru is not mentioned here

虽然在这里没有提到须弥山

it is believed that mount meru is situated in the middle of this universe

据信须弥山位于这个宇宙的中间

and it has four sides and so there are four great kings protecting each direction

四周由四个大王分别守护

in the east king Dhataraṭṭha rules over the gandhabbas you can read it in the book

东边由持国天王统治乾达婆你们可以在书里看到

celestial musicians

乾达婆是天界音乐神

so the east direction is protected by king Dhataraṭṭha

所以东边由持国天王守卫

he is a celestial king

他是个天王

and the south protected by Virūḷhaka

南方由增长天王守卫

who presides over the Kumbhāṇḍas the gnomic caretakers of forest, mountains and hidden treasures

统治守护神，即守护森林、山岳、宝藏的守护神。

some kind of spirits

某种有情

and the west direction is procted by the king Virūpakkha

西方由广目天王守卫

who rules over the rules over the nagas, or demigods in the form of dragons;

统治诸龙神，或龙形半神

and in the north, the north direction is protected by the king Vessavaṇa

北方由多闻天王守卫

the ruler of Yakkhas or spirits

统治诸夜叉

so this realm on four sides protected by these four great kings and so

此界四周由这四个大王守卫

this realm is called Cātummahārājikā此界被称为四大王天

above them there is a second deva realm called Tāvatiṃsa

其上是第二层欲界天：三十三天

I think you’re familiar with Tāvatiṃsa

我想你们熟悉三十三天

because abhidhamma was taught by the buddha in the Tāvatiṃsa heaven

因为阿毗达摩是佛陀在三十三天教授的

so the second deva realm is called Tāvatiṃsa

所以第二个欲界天是三十三天

Tāvatiṃsa means thirty three, thirty three gods Tāvatiṃsa意思是三十三，三十三神

so originally there are thirty three human beings

所以起初有三十三个人

who work for the welfare of all people

为了所有人的福祉工作

and then they died they’re reborn there

然后他们死去，投生到那里

one was their leader and the others the followers

其中一个成为首领，其他人是随扈

since they’re altogether thirty three gods

因为一起就是三十三天神

and the realm is called thirty three or in pali Tāvatiṃsa

这一界就被称为三十三天

the chief of this realm is Sakka

该界的大王是帝释天王

the king of gods, sometimes he is called Indra

诸神之王，有时候他被称为因陀罗

Devānām Indra, lord of the devas, lord of the celestial beings

诸天神之王

and he resides in the Vejayanta Palace in the realm’s capital city, Sudassana.

他住在该界首府“善见”里的最胜殿

so this is the second realm

所以这是第二界

where not only these thirty three gods

不仅这三十三天神

also their followers or their retinue live

还有他们的随扈都住在此界

now the third deva realms is called Yāmā第三天界是夜摩天

so it is a realm of great happiness presided over by their ruler the divine king Suyāma or Yāma

此界是极乐之境，其王是善夜摩王或夜摩王

this is one realm of gods

这是诸神之界

and above them is number four Tusitā其上是第四个：兜率天

Tusitā us also may be familiar with you

你们可能也熟悉兜率天

because Tusitā is the deva realm where Bodhisattas are reborn

因为兜率天是菩萨投生的欲界天

before they came down to the human world and became buddhas

在他们投生到人间成为佛陀之前，他们居住在兜率天

and Tusitā is a deva realm many people choose to be reborn

兜率天是许多人选择投生的欲界天

it is said that the future bodhisatta is now in that realm

据说未来的菩萨现在居住在此界

and as you know

你们都知道

buddha’s mother

佛陀的母亲

Mahāmāyā was reborn there

摩耶夫人就投生在那里

but when buddha taught abhidhamma in Tāvatiṃsa she came down to Tāvatiṃsa and

当佛陀在三十三天讲授阿毗达摩时她就下降到三十三天

listen to the teaching of abhidhamma

听佛陀讲授阿毗达摩

so Mahāmāyā was reborn in Tusitā所以摩耶夫人投生在兜率天

and our bodhisatta also was reborn in Tusitā before he came down to the human world

在投生到人间之前，菩萨们也是投生在兜率天

above Tusitā is Nimmānaratī兜率天之上是化乐天

Nimmāna means creating and ratī means enjoying or taking delight

“化”就是创造，“乐”就是享乐

so Nimmānaratī means the devas who take delight in the sensual enjoyment they themselves create

所以化乐天的天神，沉浸于自己所创造的欲乐之物。

so if they want to enjoy something, and then they will create that and they will enjoy that object

所以如果他们想享受什么，他们就创造什么，随后就享用

so they are called Nimmānaratī所以被称为化乐天

and the last number six is called Paranimmitavasavattī最后一个第六个：他化自在天

now Paranimmita means created by others

他化：由别人创造

vasavattī means exercising power over

“自在”意思是控制

so that means these gods do not create the things themselves

所以，意思是说这些天神自己不创造东西

but they let other gods create the enjoyments for them and they enjoy them

他让其他天神创造欲乐之物供他们去享用

so these are the two kinds of gods, Nimmānaratī and Paranimmitavasavattī所以这些是两种天神，化乐天、他化自在天

one creating for themselves

一个是自己创造

and the others letting other people create and then they enjoy the creation

另外一个就是让别人创造，然后他们来享用这些创造

sometimes I think we’re Paranimmitavasavattī有时候，我觉得我们就是他化自在天人

people create things for us and we enjoy them

人们创造，我们来享用

many things are invented nowadays, right?

如今，各种发明层出不穷，对吧？

and whatever is invented, and so on the market, we just go and buy and make use of them

所以这些东西被发明出来，在市场上，我们只需要去购买

so we’re like Paranimmitavasavattī gods

所以，我们就像他化自在天天神

now these are the six realms of devas

现在这些是六欲天界

and they’re also called sugati

他们也被称为善趣地

so the human beings are also called sugati therefore they’re altogether seven realms of sugati

所以人类也是善趣地，一共是六个善趣地

and they belong to sense sphere and they’re called kamasugati

他们属于欲界，所以被称为欲善趣地

I don’t know how many have we got, how many realms

我不知道我们现在有多少界？

four woeful planes, one human plane and six deva planes

四恶道，人界，六欲界天

altogether eleven

一共是十一个

so these eleven are called kamavacara realms

这十一个被称为欲界

where sense desire predominate

在这些界里感官欲望占主导

so there’re eleven kamavacara planes

所以一共有十一个欲界

now you remember the consciousnesses that are called kamavacara consciousness

你们记得欲界心吗

so kamavacara consciousnesses are so called because

欲界心之所以如此称谓是因为

they frequently arise in these eleven kamavacara planes

它们频繁生起于这十一个欲界

but that does not mean that they do not arise in rupavacara and arupavacara also

但是并不是说它们不在色界、无色界生起

but they mostly arise in these eleven kamavacara realms

但是他们大多数时候生起于这11个欲界

and so they’re called kamavacara consciousness or sense sphere consciousness

所以它们被称为欲界心

now we come to what are called brahmas

现在我们来看梵天

now please note that deva and brahma are two kinds of being

请注意欲界天和梵天众生是不同的

although sometimes the word deva may also include brahmas

虽然有时deva这个词也包括梵天

now here in this system

但是这里在这个系统

let us say devas are different from brahmas

我们要将欲界天和梵天区别开

so devas are those that are reborn in these deva realms

所以投生欲界天的就被称为Deva and they have all six senses and they do not lack any of the senses

他们具有所有六根，不缺少任何一根

and they have more happiness than human beings and those born in four woeful states

他们比人类和四恶趣具有更多的快乐

now above them there is a realm called rupavacara

在其上有一界称为色界

these are brahma realms

这些是梵天界

now brahmas are those who lack in what material things?

梵天是缺少什么色法？

no nose sensitivity, no tongue sensitivity no body sensitivity so they’re different

没有鼻净色、舌净色、身净色所以他们是不一样的

they’re actually higher beings than devas

他们实际上比欲界天更高级

and these rupavacara realms are divided into first jhana realm, second jhana realm, third jhana realm and fourth jhana realms

这些色界生存地被分为：初禅、二禅、三禅、四禅

the first jhana realm consists of three realms

初禅又分为三界

number one Brahmapārisajja

第一个是：梵众天

number two Brahmapurohita

第二个是：梵辅天

and number three Mahābrahmā第三个是大梵天

in english they are the realm of brahmas’ retinue, that is Brahmapārisajja

用英语就是：梵天的随从，就是梵众天

and number two Brahmapurohita, the realm of Brahmas’ ministers

第二个梵辅天，就是梵天的大臣

and three Mahābrahmā realm or realm of great brahmas

第三是大梵天

so these are the three brahma realms

所以这些就是三个梵天界

and they are situated on the same plane on the one plane

它们位于相同的处所

so that is why they’re given here on one plane or in one line

所以在这里，他们被安排在一个地方，排成一行

so these are called first jhana brahma realms

这些被称为初禅梵天界

because if you get first jhana here

因为如果在此处获得初禅

and you keep the first jhana intact and you die

你死的时候保持初禅的完整

you will be reborn in one of these three brahma realms

你就会投生到这三个梵天界的某一界

so to be reborn in these three brahma realms you need to get first jhana

所以要投生到这三个梵天界你需要获得初禅

so they’re called first jhana realms three

所以它们被称为初禅三界

and then above them there are three second jhana realms

其上就是二禅三界

the first of the second jhana realms or number four is called

二禅的第一个，也就是第四界是：

Parittābhā, in english so the realm of minor luster

少光天

and number five the realm of infinite luster and number five the realm of radiant luster

第五个：无量光天

so ābhā means light or luster, paritta means little

ābhā意思是光，pritta意思是少量

appamāṇa means infinite and ābhassara means the light flashing appamāṇa即无量的意思，ābhassara是闪耀的光

so it is called radiant luster

所以被称为光音天

so in order to be reborn in these three you have to have second and third jhana

要想投生到此三界你必须获得二禅和三禅

and you have to have them intact when you die

当你死时，要保持它们的完整

and above them there are three third jhana planes

其上是三禅三界

and they’re number seven Parittasubha the minor aura

第七是：少净天

and then number eight Appamāṇasubha the infinite aura

第八是：无量净天

and number nine Subhakiṇha the realm of steady aura

第九是：遍净天

so these three are also the brahma planes and they’re called third jhana brahma plane

这些也是梵天界，被称为三禅梵天界

in order to be reborn there you need to get fourth jhana and keep it intact until you die

要投生到此处，你需要在死时保持四禅的完整

and above them there are seven fourth jhana realms

其上是四禅七界

the first of them is number ten Vehapphala the realm of great reward

首先是第十个：广果天

phala means fruit or reward

果就是果实，或者果报

veha here means great or big

“广”这里指广大

so the realm of great reward

所以是广大果报的天界

and then Asañña-satta

然后是：无想有情天

the realm of non-percipient being, the realm of beings without mind

没有感受的众生，无心众生

in order to be reborn there you need to have fifth jhana

为了投生到此，你需要具有五禅

and above the two Vehapphala and Asañña-satta

广果天、无想有情天，此二者之上

there are five brahma realms called Suddhāvāsa

有五个梵天界被称为：净居天

abode of pure beings

纯净众生的住所

so there are five of them

有五个

and the first one is Aviha durable realm

第一个是：无烦天

and second Atappā, serene realm

第二个是：无热天

and fourteen Sudassā, the beautiful realm

十四是：善现天

and fourth Sudassī, the clear sighted realm

第四个是：善见天

and five the highest realm

第五即色究竟天

so in pali they’re called Aviha, Atappā, Sudassā, Sudassī, and Akaniṭṭha

用巴利说就是：无烦天、无热天、善现天，善见天，色究竟天

so altogether there are sixteen of them

一起一共是十六个

three, three, three, two and five

三，三，三，二，五

so these sixteen are called rupavacara realm

这十六个被称为色界

so they’re rupavacara brahmas

他们就是色界梵天众生

and among them number eleven Asañña-satta has

其中第十一个：无想有情天

physical body only and no mind

只有色身，没有心

the others have both mind and body or mind and matter

其他都具有名法、色法

above the sixteen rupavacara realms there are four arupavacara realms

这十六个色界之上，有四个无色界

and they are number one: Ākāsānañcāyatana realm

第一个：空无边处

they are the same as the names of the consciousness you met in the first chapter

他们与第一章学过的心识的名字一样

so if you get

Ākāsānañcāyatana jhana

如果你获得空无边处禅那心

here and you keep it intact until you die

你在此处，死的时候，保持它的完整

and when you die you will be reborn in that realm of arupa brahmas

你死后就投生到那个无色界梵天

the second one is called Viññāṇañcāyatana

第二个是：识无边处

again it is the same as the name of consciousness

这也是心识的名字

and the third is ākiñcaññāyatana

第三是：无所有处

again the name of the third arupavacara consciousness

这是第三个无色界心识的名字

and the fourth Nevasaññānāsaññāyatana

第四个：非想非非想处

name of the fourth arupavacara jhana

这是第四个无色界禅那心

so these brahmas have no physical body

所以这些梵天没有色身

so there are only citta and cetasikas, there is only mind for them

只有心、心所，即只有名法

so they can be called bodiless brahmas and the other Asañña-satta, mindless brahma

所以他们被称为没有身体的梵天对应的有无想有情天，无心众生

so this is the realm of those brahmas, and there are altogether thirty one realms

所以这就是梵天界，一起总共是三十一界

thirty one planes of existence

三十一生存地

and there is no more planes of existence just these thirty one

除此之外就没有其他生存地，只有这三十一个

when you get beyond these thirty one you get into nibbana

当你超越这三十一界，你就进入涅槃

so again

所以，再来

let us go from the bottom

从下往上

so the bottom four are called Apāya

底下四个被称为恶趣

and then seven above them are called Kāma-sugati

然后上面七个被称为欲善趣

Apāya four and Kāma-sugati seven are called kamavacara realm

恶趣四个，欲善趣七个，被称为欲界

so there are eleven kamavacara realms

一共是十一个欲界生存地

and above the eleven kamavacara realms

十一个欲界生存地之上

there are sixteen rupavacara realms

有十六个色界生存地

and the sixteen rupavacara realms are three first jhana

十六个色界生存地是：初禅三个

three second jhana three third jhana

二禅三个，三禅三个

and seven fourth jhana realms

四禅七个

among the seven fourth jhana realms the five highest of them are called Suddhāvāsa realms

在四禅七界之中，五个最高的被称为净居天

Suddhāvāsa realms begin with number twelve Aviha and ends with sixteen Akaniṭṭha

所以净居天从第12无烦天开始，到第16色究竟天结束

three first jhana realms, three second jhana realms, three third jhana realms, and seven fourth jhana realms are called rupavacara realms

初禅三界，二禅三界，三禅三界四禅七界，统称为色界

so they’re the abode of the brahmas that have rupa and also nama

所以它们是具有名色二法梵天的住所

and above them are four arupavacara realms

其上是四个无色界

where there is no matter where there are only cittas and cetasikas

此处无色法，只有心、心所

sixteen rupavacara realms and four arupavacara realms altogether twenty are brahma loka the world of brahmas

十六个色界加上四个无色界一共是二十个梵天界

and then the six beginning with Cātummahārājikā and ending with Paranimmitavasavatti

从第六个四大王天开始，到他化自在天结束

are called deva loka, six deva realms

被称为欲界天，六个欲界天

and then human realm is just human realm

然后是人界

and the lowest four beginning with niriya and ending with asurakaya are called apaya loka

最低的四个，从地狱开始到阿修罗结束，称为恶道

so altogether we get thirty one planes of existence

所以一起我们有三十一生存地

now please turn to page one hundred and ninety three

现在翻到第193页

section eight by way of individuals

第八节：依人

in the pure abode that means Aviha, Atappā, Sudassā, Sudassī, Akaniṭṭha

在净居天，即：无烦天，无热天，善现天，善见天，色究竟天

in the pure abode no worldlings no puthujjanas

在净居天，没有凡夫

stream enterers no sotapannas or nonce returners no sakadagamis are found

在这里找不到须陀洹、斯陀含

that means in these five abodes

意思是，在这五个处所

there are no puthujjanas no sotapannas and no sakadagamis

没有凡夫，没有须陀洹，斯陀含

only the anagamis are reborn there

只有阿那含会投生到此处

so an anagami is reborn in one of these five and he will become an arahant

所以阿那含投生到这五处之一，他就会成为阿罗汉

so in the five pure abodes

在五净居天

how many individuals can we get

有几种众生？

puthujjanas, yes or no? no

凡夫，有还是没有？没有

Sotāpatti-maggaṭṭha，

magga person? no

须陀洹道心人？没有

Sotāpatti-phala person? no

须陀洹果心人？没有

once-returner magga person? no

一来道心人？没有

once-returner phala person? no

一来果心人？没有

non-returner magga person? yes or no?

不来道心人？有没有？

non-returner phala person? yes, and then arahatta-magga person?

不来果心人？有，然后是阿罗汉道心人

en? not maybe, yes

嗯？不是可能，有

because he can become an arahant there, right?

因为他可以在那里成为阿罗汉，对吧？

he can reach arahatta-magga and arahatta-phala

他可以获得阿罗汉道心，阿罗汉果心

so in the five suddhavāsas, we can have how many types of individuals?

所以在五个净居天，我们可以有多少种众生？

only three? right?

只有三种？对吧？

so you turn to planes and individuals

你们翻到生存地、依人

so there you will see suddhavāsa five, how many individuals do you get?

你们会看到净居天五界，有多少种众生？

anagami phala, right? and then arahatta magga and arahatta phala, three individuals

阿那含果，对吧？阿罗汉道、阿罗汉果三种类型的众生

so three multiply by five we get fifteen types of individuals in five suddhavāsa abode

所以三乘以五，在五个净居天我们有十五种众生

so this chart shows what individuals you can find in what planes

这个表显示，什么界里有什么类型的众生

and then let us read the section eight again

然后，我们再看看第八节

noble ones are not found in the non-percipient realm

圣者不生无想天

so in the Asañña-sattas there can be no noble persons

所以在无想有情天，没有圣者

only a worldling can be reborn as the mindless being

只有凡夫才能投生为无想天

and then no nobles are found in the woeful planes

圣者也不投生到恶趣

so noble persons will not be reborn in four woeful states

所以在四恶趣，不会有圣者去投生

once you become a sotapanna, that means once you become an ariya

成为须陀洹后，即只要成为圣者

or a noble person then you will not be reborn in these four woeful states

你就不会投生到这四恶趣

in other planes are found both noble ones and non noble ones

在其他生存地，圣者、凡夫皆可见

now this is very short statement

这是个很简短的说明

so in order to understand in detail we have to refer to the chart

为了详细了解，我们要借助这个表

called planes and individuals

生存地和众生种类

so when we read that you know what kind of individuals can be found in what planes of existence

我们看这个，就知道什么类型的众生，可以在哪个生存地找到

now niraya

现在看地狱

oh, I don’t give the key to the abbreviations, so DA means dugati ahetuka

哦，我没有给出简写说明，

DA就是恶趣无因

so there can be only one type of person in niraya

所以在地狱只有一种众生

only dugati ahetuka person will be reborn there

只有恶趣无因结生的才会投生到此处

and Tiracchāna-yoni animal kingdom also only one

畜生界，也只有一种

Pettivisaya the hungry ghost also one, and Asurakāya host of asura also one

饿鬼界也是一种，阿修罗界也是一种

then Manusa human being, in the human realm

然后，人界，在人界

how many types of individuals can be found in the human realms?

在人界可以找到多少种众生？

eleven

十一

now out of twelve, we can found eleven types of individuals in the human world

在所有十二种之中，在人界我们可以找到十一种众生

so there are SA means sugati ahetuka

他们是：善趣无因

DV means Dvihetuka puthujjana

二因异生

D means Tihetuka Puthujjana,

三因异生

and SOM means Sotāpatti-maggaṭṭha

须陀洹道心

SOPH, Sotāpatti-phalaṭṭha

须陀洹果心

SAM, Sakadāgāmī-maggaṭṭha

斯陀含道心

SAPH, Sakadāgāmī-phalaṭṭha

斯陀含果心

ANM, Anāgāmī-maggaṭṭha

阿那含道心

ANPH, Anāgāmī-phalaṭṭha ARM, Arahatta-maggaṭṭha,

阿那含果心，阿罗汉道心

ARPH, Arahatta-phalaṭṭha

阿罗汉果心

so eleven types of individuals can be found in the world of human beings

所以在人界可以找到十一种众生

the same number of individuals can be found in the Cātummahārājikā在四天王界可以找到同样多的众生

so in the Cātummahārājikā there can be those sugati ahetuka like in human realms

所以在四天王界可以有：善趣无因结生，像人界一样

so although Cātummahārājikā is a deva realm

所以虽然四天王界是欲界天

some lower devas that are reborn there can be deficient in their faculty and so on

有些投生到此的低级欲界天人他们的根可能有所不足，等等

so in the Cātummahārājikā we have the eleven types of individuals that we find in the human world.

所以在四天王界，在人界的十一种众生，也可以找到

but Tāvatimsa beginning with Tāvatimsa

从三十三天开始

we do not have the sugati ahetuka

我们就没有善趣无因结生

so to be reborn in Tāvatimsa you will have full range of faculty there will be no deficiency

所以投生到三十三天，诸根完备，没有欠缺

so in Tāvatimsa you get ten kinds of individuals

在三十三天，能找到十种众生

Yāmā, Tusitā, Nimmānaratī, Paranimmitavasavattī also

夜摩天、兜率天、化乐天、他化自在天，也是如此

ten kinds of individuals

十种众生

so ten kinds of individuals include dvihetuka

十种众生包括二因结生

those whose rebirth consciousness accompanied by only two roots

这些众生的结生心具有二因

but beginning with first jhana realm three first jhana realms

从初禅开始，初禅三界

three second jhana realms, three third jhana realms, and Vehapphala the fourth jhana realm

二禅三界，三禅三界，四禅广果天

there are only nine

只有九种众生

because only those born with three roots rebirth can be found there

因为在那里只有三因结生的众生

no two root persons

没有二因众生

and then Asañña-satta mindless beings

然后是无想有情天众生

mindless beings are called sugati ahetuka

无想众生是善趣无因结生

because there is no mind for them

因为他们没有心

only material properties

只有色法

and material properties are categorized as ahetuka rootless

色法被归为无因

because they have no concomitant roots

因为没有相应的因

so asañña-satta are called sugati ahetuka individuals

所以无想有情天众生被称为善趣无因众生

only one kind of individual can be found there

在这里只有一种类型的众生

and then suddhavāsa, only three can be found

然后是净居天，只有三种

and in arupavacara tihetuka puthujjana can be found

在无色界，可以有三因凡夫

but sotapatti magga cannot be found

但是没有须陀洹道心人

you know the reason, right? ok

你们知道原因？对吧？好

because they have no ears to listen to

因为他们没有耳朵，不能闻法

and then the others can be found

可以有其他众生

so

所以

if you multiply what can be found with the number of the abodes

如果你们根据生存地顺序找出

you have on the last column, one one one and so on

从最后一列，一个接一个等等

and so when add them all up, you get two hundred and fourteen types of individuals in different realms

把它们全部加起来，在不同的界，你可以找到214种众生

so first we try to understand the thirty one planes of existence

首先，我们要理解三十一生存地

and then we try to understand how many types of individuals

然后我们理解不同种类的众生

because we have studied the individuals in the fourth chapter

因为我们在第四章学习过这些种类

so how many types of individuals can be found in these realms

所以在这些生存地能找到多少种众生？

and then next we want to know how people are reborn in these realms

然后，我们想知道人们如何投生到这些界？

with what type of rebirth consciousness are they reborn and so on, so

以什么结生心来投生等等

we will have a break now

我们现在休息一下

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i hope you have the cosmic system in your mind

我希望你在心里有这个宇宙系统

if it is not there yet

如果还没有

please close your eyes and visualize

请闭上眼睛想象

the lowest ones the four woeful states

最底层的四恶道

and then human beings

然后是人界

and then six devas

然后是六欲界天

and then sixteen rupavacara brahmas

然后是16个色界梵天

and four arupavacara brahmas

四个无色界梵天

and sixteen arupavacara（rupavacara） brahmas 16个色界梵天

first jhana brahmas, second jhana, third jhana, and fourth jhana brahmas

初禅梵天、二禅、三禅、四禅梵天

and fourth jhana brahmas are altogether seven

四禅梵天，一共是七个

great reward and mindless beings

广果天，无想天

and five pure abodes

五个净居天

and then the four arupavacara brahmas

然后是四个无色界梵天ākāsānañcāyatana and so on

空无边处天等

so now

现在

we want to know what types of consciousness functions as rebirth consciousness in each of these realms?

我们想知道：什么种类的心在这些界中，执行结生作用

so

所以

please go to page 194 in the book

请翻到本书194页

and section ten

第十节

therein

其中

the unwholesome resultant investigating consciousness accompanied by equanimity becomes the rebirth linking consciousness

不善果报舍俱推度心

at the moment of descent into the woeful plane

在投生至恶趣地的那一刻，成为结生心

that means when a person is reborn in the woeful plane

即，当一个人投生到恶趣时

first the unwholesome resultant investigating consciousness accompanied by equanimity becomes rebirth linking

首先，不善果报舍俱推度心成为结生心

that means that consciousness functions as rebirth consciousness

意思就是这个心执行结生的作用

so unwholesome resultant investigating consciousness accompanied by equanimity

不善果报舍俱推度心

unwholesome resultant, so one of these, right?

不善果报，这些心中的一个，对吧？

unwholesome resultant investigating consciousness accompanied by equanimity, so this one

不善果报舍俱推度心，所以是这个

so when a person is reborn in the four woeful states

当一个人投生到四恶道

his rebirth consciousness is that one

他的结生心就是那个

so that consciousness functions as a rebirth consciousness

那个心执行结生的作用

that means that consciousness arises at the very first moment in that life

意思是那个心在此生中的第一个刹那生起

then it lapses into the life continuum

然后沉入有分

that means it arises again

意思是它再次生起

but now it is not called rebirth linking

但是现在不是叫结生心

but instead it’s called bhavanga or life continuum

它继而被称为有分心

and this life continuum moments may be fifteen, sixteen moments before there arises mind door adverting and so on

这个有分心可能持续十五十六次，然后生起意门转向心等等

so this same type of consciousness

所以这个同样的心

first functions as rebirth

首先执行结生的作用

and also it functions as life continuum or bhavanga all through his life whenever there is no active thought process taking place

终其一生，只要没有活跃的心路生起，它也执行有分的作用

and finally it becomes the death consciousness

最后，它就成为死心

that means at the end of life there is death

也就是在生命终结时，也就是死亡

so when a person dies

当一个人死亡时

then there must be a death consciousness

必须生起死心

and that death consciousness is just the same as the rebirth linking consciousness

这个死心和结生心是一样的

and life continuum consciousness

与有分心也是一样的

so in a given life rebirth linking, life continuum and death are just one and the same type of consciousness

所以在特定的一生中，结生心、有分心、死亡心是同一种类型的心

so here a person is reborn in hell or as an animal or as a peta or as an asura

所以这里，这个人投生到地狱或者投生为畜生、阿修罗

so when he is reborn his rebirth consciousness is this one

当它投生时，他的结生心就是这个

since it is a rebirth consciousness, all through his life

因为这是结生心，终其一生

whenever it arises it’s called the bhavanga or life continuum

当它生起的时候，就被称为有分心

and also when death occurs this consciousness arises

同样，当死亡时，这个心也会生起

so in the four woeful states

所以在四恶道

beings take rebirth with that consciousness

众生带着这个心投生

so that is one type of rebirth

所以这是一种类型的结生

now section eleven

现在第11节

the wholesome resultant investigating consciousness accompanied by equanimity

善果报舍俱推度心

occurs as the rebirth linking life continuum and death consciousness of deformed human beings of the sensuous blissful plane

能转起为欲善趣地里瞎眼等先天残缺的人类的结生心、有分与死心

sensuous blissful plane means kamasugati

欲界善趣地巴利语是kamasugati deformed human beings

先天残缺的人类

such as those born blind etc

例如天生的盲人等等

as well as of some earth-bound deities and of some fallen asuras

还能转起为某些地神与堕苦处阿修罗的结生、有分与死心

now here we must understand what we mean by someone born blind

这里，我们要明白，天生的盲人是什么意思

now the commentators explain that the expression “born blind” refers to one whose rebirth consciousness is produced by a kamma

诸论师解释“天生的盲人”指产生结生心的业

that, owing to deficiency of merit,

缺少福报

is incapable of generating eyes with the capacity for vision.

不能发展出眼根

now those who are born blind means

天生的盲人意思是

those who are born without vision

天生没有视力的人

but that is caused by or that is owing to the deficiency of his kamma in the past

这是因为过去的业有缺失

his kamma was the kusala kamma

他的业是善业

but that kusala kamma cannot generate eyes in that person

但是这种善业不能于其产生眼根

so when the eyes should arise in that person they do not arise

所以眼根不能照常生起于此人

so such a person is called a person born blind so he will be born blind

所以这样的人被称为：天生的盲人

but there can be some causes of blind rather than the kamma

但是除了业之外，还有其他原因可以造成失明

suppose after the eyes have arisen there may be some accident

假设眼根生起后，有些意外

or there may be some disease

或者某些疾病

so if the eye faculty is destroyed by some accident or disease

如果因为意外或疾病，眼根被损坏

such a person is not called a person who is born blind in this place

这样的人，在这里就不能被称为天生的盲人

because a blindness under such circumstances may occur also to those with a double- or triple-rooted rebirth consciousness.

因为这种情况下的失明，可以发生于二因或三因结生的人

even those whose rebirth consciousness is accompanied by two roots or three roots

即使是二因或三因结生的人

even to those people blind can come due to accident or disease

对于这些人，由于意外或疾病也可能造成其失明

so here those born blind means

所以这里天生盲人意思是

those who are born blind owing to the deficiency of their kamma

因为业的缺失造成的天生失明

that means their kamma cannot produce the eyes when it is time to produce the eyes

意思是他们的业不能照常产生眼根

the same with born deaf and others

对于天生的聋子等等也是如此

so for them those who are, say born blind, the rebirth consciousness is this one

所以对于天生盲人而言他们的结生心是这个

wholesome resultant investigation consciousness

善果报推度心

so wholesome, this is wholesome resultant, investigating consciousness

所以，善，这是善果报推度心

accompanied by upekkha or equanimity

舍俱

so that serves as the rebirth consciousness for such beings

这可以作为这些人的结生心

so

所以

human beings born blind etc

天生而盲的人类等等

and also some earth-bound deities

同样一些地神

so although they are deities, they may also lack in some of these faculties

虽然他们是地神，也可能会缺少某些根

and some fallen asuras

还有一些堕苦处阿修罗

these fallen asuras

这些堕苦处的阿修罗

dwell in villages or in the vicinity of villages living off the remains of food discarded by the residents.

住在村里或村落的附近，以村民丢弃的食物为生

they also haunt or oppress human beings when they fail to obtain food.

在没有获得食物时，他们也会附上人身或折磨人类

so some times they harass people

所以有时候他们会骚扰人类

simply because they want something

仅仅是因为它们想要什么东西

say, they want to eat or they want to drink

例如，它们想要吃的或者喝的

so the eight great resultants act as the rebirth linking, life continuum, and death consciousness everywhere in the sensuous blissful plane

所以，这八大果报心在欲界善趣地作为结生、有分、死亡心

now sensuous blissful plane means kamasugati kamasugati就是欲界善趣地

so if you look at the chart kamasugati consists of human beings and the six devas

所以如果你们看表，善趣地包括人类和六个欲界天

so for human beings and six devas

对于人类和六个欲界天

the eight great resultants act as the rebirth linking, life continuum and death

八大果报心执行结生、有分和死亡的作用

so eight great resultants means these eight

八大果报心指这八个

so for human beings and for the six deva realms

对于人类和六个欲界天

one of these eight types of consciousness will act as rebirth linking, life continuum and death consciousness

这八个心中的一个会扮演结生、有分、死心的角色

now we’re all human beings

我们都属于人类

so our rebirth consciousness must be one of these, one of these eight

我们的结生心必须是这八个之一

what do you want it to be?

你们希望是哪个？

the first one or second one or third or fourth？第一第二第三还是第四

the first two are accompanied by three roots

前面两个是三因

but number three and four are accompanied by two roots

第三第四是二因

five and six accompanied by three roots and seven and eight accompanied by two roots

五六是三因，七八是二因

so if your rebirth consciousness is accompanied by two roots

所以如果你的结生心是二因

you have no chance of getting jhanas or enlightenment in this life

你没有机会在此生获得禅那或觉悟

so let us say we’re born with the first citta

假设我们以第一种心结生

so one of these eight types of consciousness functions as rebirth linking at the moment of rebirth

这八个心中的一个在投生时执行结生的作用

and as life continuum during life

在生命中执行有分作用

and also as death consciousness when we die

在死亡时执行死亡作用

these nine comprise rebirth linking in the sensuous blissful plane

这九种是欲善趣的结生

so these nine means these eight and this one

这九个意思是这八个和这个

they function as re-linking and so on in the sensuous blissful plane

他们执行欲界善趣的结生等作用

The foregoing ten modes are recount as sense sphere rebirth linking

至此所述的十种是欲界结生

so

所以

sense-sphere or kamavacara

欲界

for sense-sphere rebirth linking, there are ten types of consciousness functioning

对于欲界结生，有十种心执行这个作用

for the four woeful states

对于四恶趣

the unwholesome resultant investigating consciousness accompanied by upekkha

不善果报舍俱推度心

serves as rebirth linking, life continuum and death

作为结生、有分、死亡心

for the four woeful states unwholesome resultant investigating consciousness

对于四恶趣，不善果报推度心

but for human beings who are born deformed and so on

但是对于先天残缺的人等等

the wholesome resultant investigating consciousness accompanied by equanimity

善果报舍俱推度心

and for human beings and the six devas one of the eight resultant consciousness

对于人类和六欲界天，就是八个果报心中的一个

functions as rebirth linking, life continuum and death

执行结生、有分和死亡作用

so altogether there are nine rebirth linking in the sensuous blissful plane

所以这九种是欲善趣地的结生心

and there are ten in sense-sphere plane

十种是欲界结生

so we say there are ten in sense-sphere plane or kamavacara rebirth

所以我们说十种是欲界结生

ok, we will go to the brahma planes

好，我们看梵天界

so there are three brahma planes

有三个梵天界

now the first jhana resultant

初禅果报心

occurs in the first jhana plane

生起于初禅生存地

as the rebirth linking, life continuum and death consciousness

执行结生、有分、死亡的作用

so first jhana resultant occurs

所以初禅果报心生起于

first jhana resultant, this one

初禅果报心，这个

first jhana, this is second jhana, third jhana, fourth jhana and fifth jhana

初禅、这是二禅、三禅四禅、五禅

so first jhana resultant

所以初禅果报心

functions as the rebirth linking consciousness life continuum consciousness and death consciousness

执行结生、有分、死心的作用

in the first jhana planes, in the three first jhana planes

在初禅的三界

so that means in order to be reborn there

所以意即，为了投生到此处

you have to have first jhana

你要具有初禅

and you have to have this first jhana intact

保持初禅的完整

that means you have access to the first jhana whenever you want

意即你要随心所欲进入初禅

and so you die with that first jhana intact

所以你死的时候，初禅完整

and then you will be reborn as one of these brahmas

然后你就投生到这些梵天之一

and the re-linking consciousness

结生心

there will be the first jhana resultant consciousness

就是初禅果报心

if you want to be reborn in the second jhana realms, there are three

如果你想投生到二禅三界里

then what jhana do you need to have?

你需要有哪种禅那？

now there is a confusion here

这里就会产生混淆

jhanas are taught as four or as five

禅那分四种或五种

in the discourses, mostly the four jhanas are taught

在佛经里，经常提到的是四禅

but in abhidhamma both four and five are taught

但是在阿毗达摩里，四禅、五禅都有讲

so sometimes there is confusion because sometimes we say eight jhanas sometimes we say nine jhanas

有时候就有困惑，因为有时候我们说八个禅那，有时候九个禅那

so these are actually the same

所以，这实际上是一回事

now first let us say five jhanas

首先我们假设是五禅那

first jhana, second jhana, third jhana, fourth jhana, fifth jhana

初禅、二禅、三禅、四禅、五禅

so how many factors arise with first jhana?

初禅有几个禅支？

five factors, right?

五个禅支，对吧？

initial application, sustained application, zest

寻、伺、喜

and what else, sukha happiness, one-pointedness of mind

还有什么？乐、一境性

and the second jhana, without initial application

二禅，没有寻

third jhana, without initial application and sustained application

三禅，没有寻、伺

fourth jhana without zest

四禅没有喜

and fifth jhana without happiness but with equanimity

五禅没有乐，但是有舍

when jhanas are said to be four then

当按照四个禅那来讲时

the second jhana has only three jhana factors

二禅只有三个禅支

in the fivefold method

在五分法里

the second jhana has four jhana factors

二禅有四个禅支

but in the fourfold method the second jhana has three jhana factors

但是按照四分法，二禅有三个禅支

that is because there are persons whose faculties are keen

因为有些人是利根

and so they’re able to eliminate two factors of jhana at one stroke

所以一次可以消除两个禅支

so for them there are only four jhanas

所以对于他们，只有四禅

they eliminate the first two at one time

他们一次消除了前两个禅支

and the others one by one

其他的一个个消除

so for them there are only four jhanas

所以对于他们，只有四个禅那

but for those who have to eliminate vitakka and vicara separately

但是对于那些要分别消除寻、伺的人

there are five jhanas

有五个禅那

so now

所以现在

these realms are arranged with reference to four jhana method

这些生存地是参照四个禅那安排的

that is why you don’t see fifth jhana realm here among the thirty one planes of existence

所以你在这31界里看不到五禅的生存地

so the first three first jhana three are all right

初禅三界没问题

but the second jhana three, in order to be reborn there

二禅三界，为了投生到此处

you have to have second and third jhana according to fivefold method

根据五分法，你要具有二禅、三禅

so

所以

the second jhana resultant and third jhana resultant

二禅果报心、三禅果报心

function as rebirth linking, life continuum and death in three second jhana planes

在二禅三界里，执行结生、有分、死亡的作用

that is number four, five and six

也就是第四第五第六

then the three third jhana planes, number seven, number eight and number nine

然后是三禅三界，第七第八第九

so there are the fourth jhana resultant

此处是四禅果报心

functions as rebirth linking, life continuum and death

执行结生、有分、死亡的作用

then for number ten vehapphala

然后是第十界：广果天

so that plane the fifth jhana resultant functions as re-linking, life continuum and death

对于此界，第五禅果报心执行结生、有分、死亡作用

and for asañña-satta number eleven

对于第十一界无想天

there is nothing, because no mind there

什么都没有，因为此界没有心

but they must have obtain the fifth jhana

但是他们必须获得五禅

so after obtaining the fifth jhana

所以获得五禅之后

they develop….again the fifth jhana with disgust for mind

获得五禅，厌恶名法

so they may practice meditation, saying:

他们在禅修时，说：

mind is disgusting, mind is disgusting, mind is disgusting

讨厌名法，讨厌名法，讨厌名法

and so they develop disgust for mind

所以他们生起对名法的厌恶

and as a result of this practice when they’re reborn

这样修行的果报就是，他们投生

they will be without mind

就投生为没有名法的众生

so we cannot say that any types of consciousness functions as re-linking, life continuum and death

所以我们不能说有某种心执行结生、有分、死亡的作用

because there is no mental activity for these beings called sañña-satta or non-percipient beings

因为对于无想有情天众生没有心理活动

and then we have suddhāvāsa or pure abode five

然后我们看净居天五界

to be reborn in number twelve, thirteen, fourteen, fifteen and sixteen

投生到第十二，十三，十四十五、十六界

one needs to get fifth jhana

需要具有五禅

and also one needs to be an anagami

也需要是阿那含

we have just studied that only anagamis are to be found in the five pure abodes

我们学过在五个净居天只能有阿那含投生

so he must be an anagami, and he must have the fifth jhana

所以必须是阿那含，必须具有五禅

so that fifth jhana resultant consciousness will function as

所以五禅果报心

re-linking, life continuum and death in these five pure abodes

在净居天执行结生、有分、死亡的作用

and then we come to arupavacara four

我们再看无色界四个生存地

so for the first arupavacara realm

第一个无色界生存地

the first arupavacara resultant consciousness functions as

第一个无色界果报心执行

rebirth, life continuum and death

结生、有分和死亡的作用

so for the number one ākāsānañcāyatana

对于第一个空无边处天

this resultant consciousness functions as

这个果报心执行

rebirth, life continuum and death

结生、有分、死亡的作用

then for number two viññāṇañcāyatana

第二个识无边处天

then the second resultant consciousness

第二个果报心

and for number three ākiñcaññāyatana

第三个无所有处天

the third resultant consciousness

第三个果报心

and for number four nevasaññānāsaññāyatana, the fourth arupavacara resultant consciousness

第四个非想非非想处天第四个无色界果报心

functions as re-linking, life continuum and death consciousness

执行结生、有分、死亡作用

so altogether we get how many types of consciousness functioning as rebirth, re-linking, life continuum and death

所以，我们一共有多少心执行结生、有分、死亡作用

now we found these two first, right?

我们首先找出这两个，对吧？

these two and then these eight

这两个，然后这八个

and then these five rupavacara five, rupavacara resultant five

然后色界五个果报心

and the four arupavacara resultant four

四个无色界果报心

so two investigating consciousness accompanied by equanimity

所以两个舍俱推度心

and then eight sense sphere resultant consciousness

然后八个欲界果报心

five rupavacara resultant consciousness and

五个色界果报心

four arupavacara resultant consciousness

四个无色界果报心

these nineteen types of consciousness function as

这十九个心执行

re-linking, life continuum and death

结生，有分，死亡的作用

so

所以

when beings are reborn in these realms

当众生投生到这些生存地

they’re reborn with their corresponding resultant consciousness

他们以相应的果报心投生

functioning as rebirth linking, life continuum and death consciousness

执行结生、有分、死亡作用

now

现在

we will have more to see about this when we reach the next section

我们在下一节我们可以接触更多

now

现在

we will try to see the lifespan of these realms

我们要看这些生存地的寿元

how long you will live if you’re reborn as a human being if you’re reborn in four woeful states and so on

如果你投生为人、或恶道你们的寿命有多长等

so lifespan on here shown in this chart

这些寿命都在这表上

so the lifespan of niraya, number one two three four manusa also five

地狱的寿命，一二三四到人类，第五

so the lifespan of these five

这五个的寿命

are no age limit

没有固定的界限

so we cannot say that lifespan in these realms are so many years

所以我们不能说这些生存地的寿命是多少年

because

因为

when a being is reborn in a woeful state

当投生到某个恶道时

he will be there

他在那里呆的时间

according to the gravity of the akusala he did

根据他过去造的恶业轻重而定

if his akusala is very great then he will live there longer

如果他的恶业很大，就呆长一点时间

if akusala is not so great he will not live there long and so on

如果恶业不是那么重，在那里就不会呆很长，等等

so there we cannot definitely limit the lifespan of these realms

所以我们不能绝对给这些界的众生寿命划定期限

and human beings also

人类也是如此

it is taught in buddhism that

根据佛教的说法

human beings can live thousands and thousands of years

人类可以活成千上万年

human lifespan can be thousands and thousands of years

人类的寿命可以是成千上万年

and also it can be as short as ten years

也可以短到十年

so there is no age limit for human beings also

所以对于人类没有固定的寿命期限

next is cātummahārājikā

下一个是四大王天

their lifespan is shown here

他们的寿命在这里显示

in two types

有两种类型

CY means celestial years CY是天年

or deva years

就是欲界天的年数

and HY human years HY是人间的年份

so the lifespan of first deva realm is five hundred celestial years

所以第一个欲界天的寿命是500天年

and it is equivalent to nine million human years

相当于人间900万年

and in tāvatimsa heaven

在三十三天

lifespan according to celestial years is one thousand and

寿命是1000天年

human years is thirty six million

相当于人间3600万年

for yāmās two thousand celestial years and

夜摩天2000天年

one hundred and forty four million human years

相当于人间14400万年

and for tusitās

兜率天

four thousand celestial years and five hundred and seventy six thousand human years 4000天年，相当于人间576000年

and for nimmānaratī, eight thousand celestial years

化乐天，8000天年

and two thousand three hundred and four million human years

相当于人间23亿400万年

and for paranimmitavasavattī the highest of the six deva realms

他化自在天，六个欲界天中的最高天

sixteen thousand celestial years 16000天年

and nine thousand two hundred and sixteen million human years

相当于人间921600万年

so the devas live much much longer than human beings

所以欲界天人比人类活的长的多

but according to deva recounting

但是根据欲界天的算法

the first ones live only five hundred years, the second ones one thousand years and so on

第一个是五百年，第二个是一千年等等

but as recount according to human years they are nine million years and so on

根据人间的算法，就是900万年等等

then we come to the brahmas

我们来看梵天界

the lifespan of one brahmapārisajja

梵众天的寿命

is said to be one third AK

据说是三分之一AK now A means asankheyya and K means kappa A意思是阿僧祇，K是劫

kappa means a world or…how it is translated into english, aeons, a-e-o-n

劫的意思是“世界”英语是aeon actually even one kappa, we cannot say how long is one kappa

实际上，即便一劫，我们不能说它有多长时间

so once a monk asked the buddha:

有一个僧人问佛陀：

how long a kappa is, and buddha said, it is difficult to say

一劫有多长？佛陀说：很难说

so many years or so many hundred years, so many thousand years so many hundred thousands years and so on

不能说是多少年，多少百年或者多少千年等等

then he asked, could you give us an example, then buddha said, suppose there is a pit

然后他问：你能举个例子吗佛陀说：假设有一个坑

one yojana deep and one yojana long and one yojana in breadth, that means about eight miles long, eight miles deep and eight miles in breadth

长宽高都是一由旬也就是大概都是八英里

a pit that pit is filled with sesame seeds

假如给这个坑里装满芝麻

and a man would come every hundred years or so

一个人大概每一百年过来一次

and take just one seed from that pit

每次从这个坑里取走一粒芝麻

and so by taking the seeds every hundred years or so

这样每一百年取走一粒芝麻

this pit would be exhausted

直到这个坑里的芝麻都被取走

but still one kappa one world is not yet ended

但是一劫还没有结束

so it is that long

所以一劫就是这么长

here the world, we must understand there are two kinds of world or kappa mentioned here

这里，我们要理解劫指的是两种类型的世界

so one is here is AK asankheyya kappa

一个是AK，阿僧祇劫

and the other one is MK mahakappa

另外一个是MK 大劫

so the lifespan of the first one brahmapārisajja is one third of an asankheyya kappa

第一个梵众天的寿命是三分之一阿僧祇劫

and the lifespan of the second brahmapurohita

第二个梵辅天的寿命

half of asankheyya kappa

是二分之一阿僧祇劫

and of the third mahābrahmā, one asankheyya kappa

第三个大梵天就是一个阿僧祇劫

let us read guide to section fourteen

我们看第14节的助读

on page 198

第198页

the buddhist texts speak of three kinds of aeon

佛教圣典里提及三种劫

and an interim aeon, an incalculable aeon and a great aeon

间劫，无量劫，大劫

so three kinds of kappas here

所以这里有三种劫

an interim aeon called Antara Kappa antara means in-between

间劫就是antara kappa antara意思就是：中间

it’s the period of time required for the life-span of human beings to rise

这是人类寿命

from ten years to the maximum of many thousands of years,

从十岁增加到几千岁

and then fall back to ten years.

然后再回到十岁的时间

during the time of the buddha, human lifespan is considered to be one hundred years

在佛陀时代，人类的寿命被认为是一百岁

and it is said it is diminishing

据说人类寿命一直在减少

twenty such interim aeons equal one incalculable aeon or asankheyya kappa

二十个这样的间劫等于一个无量劫或阿僧祇劫

and four incalculable aeons constitute one great aeon (mahakappa)

四个无量劫就是一个大劫

the length of a great aeon is said by the Buddha to be longer than the time

根据佛陀的说法，一大劫的时间比以下时间更长

it would take for a man to wear away a mountain of solid granite one yojana

就是一个人擦拭一个一由旬的石头山

about 7 miles high and wide

大概是七英里高，七英里宽

by stroking it once every hundred years with a silk cloth.

每一百年用一块丝绸布擦拭一下

so this is another simile

所以这是另外一个譬喻

so you can find this in the Samyutta Nikaya

你可以在相应部读到这个譬喻

so according to the commentators, the aeon referred to in the figures of the life-spans in the first-jhana plane is the asankheyya kappa,

根据诸论师，形容初禅天里的寿元的“劫”是指阿僧祇劫

while the aeon referred to from the Gods of Minor Lustre up through the higher planes is the mahakappa

而形容少光天的劫指大劫

so lifespan for the first three jhana planes

所以初禅三界的寿命

is the asankheyya with regard to asankheyya kappa

就是用阿僧祇劫

and the lifespan for other brahmas

其他梵天的寿命

according to the mahakappa, so there is this difference

是按照大劫计算，所以这就是区别

here

这里

in the commentaries

在注释书里

it is said that

是这样说的

one asankheyya one incalculable aeon

一个阿僧祇劫，一个无量劫

is equal to sixty four interim aeons

等于六十四间劫

not twenty

不是二十

twenty is the opinion of some teachers

二十是某些法师的看法

so when in the books, it is said some teachers say this

在书中，如果说：某些法师说

that means it is not acceptable to the author

意即，作者不认同此种观点

now when writing books they may indicate something very sadly

写书的时候，他们表示不愉快的事情

so they will not say I don’t accept this

所以他们不说：我不接受这个

but when they say, some people say this, that means he doesn’t like it

当他们说：某些人说，表示他不喜欢这个观点

so here also what the commentary say is

所以这里注释书说的是

one asankheyya aeon equals sixty four interim aeons

一阿僧祇劫等于六十四间劫

and one mahakappa one great aeon equals four asankheyyas

一大劫等于四阿僧祇劫

and then they said, some say

然后他们说：有些人说

that twenty such interim aeons equal one incalculable one

二十间劫等于一个无量劫

so I think we should follow what is the common opinion of many teachers

所以我认为我们应该遵照大多数法师的普遍意见

and not the ones mentioned as of some teachers

而不是遵照某些法师的意见

so let us say, instead of twenty six we should say sixty four

所以，我们不说二十六，而是六十四

so sixty four interim aeons equal one incalculable aeon

所以六十四间劫等于一无量劫

and four incalculable aeons constitute one great aeon

四无量劫等于一大劫

now

现在

why is there this difference

为什么有这种差别

for the first jhanas we take aeons to mean asankheyya aeon

对于初禅，我们说劫指阿僧祇劫

for the second jhanas and so on we take aeon to mean the great aeon

对于二禅等等，我们说劫指大劫

because in the books

因为在书中

it doesn’t say whether it is an asankheyya aeon or maha aeon

并没有说是阿僧祇劫还是大劫

or whether it is AK or MK they just say K

没有指明是AK还是MK，只是说K now in order to understand this we must understand the process of destruction of the world

为了明白这点，我们要理解世界的坏灭过程

now the world is destroyed by fire, water and wind

世界为火、水、风所毁灭

how the world is destroyed by fire, water and air?

世界是如何被火、水、风所毁灭？

so there you will see that

你们可以看到

the world is destroyed by fire for one time, two three four five six seven

世界被火毁灭一次，二三四五六七

and at the eighth time it is destroyed by water

在第八次，被水所毁灭

and then

然后

at the ninth time it is destroyed by fire again

第九次再被火毁灭

until fifteenth time

直到第十五次

at the sixteenth time it is destroyed by water

第十六次被水所毁灭

and then seventeen to twenty three, destroyed by fire

然后十七到二十三次，被火所毁灭

and twenty four destroyed by water and so on and so on

第二十四次，被水毁灭等等

but it reaches the sixty fourth it is destroyed by air or wind

当到了第六十四次，就被风所毁灭

and when it is destroyed by fire

当它被火所毁灭时

it destroys all three first jhana realms

它毁灭所有初禅三界

so first jhana realms cannot last for one mahakappa, one great aeon

所以初禅三界不能持续一大劫

they last for just one quarter of an asankheyya kappa

它们只能持续四分之一阿僧祇劫

now one quarter of the mahakappa so

四分之一大劫，所以

since they cannot last for one whole great aeon

因为它们不能持续一个大劫

we must take the aeon for them to mean not the great aeon

我们就不能将这里的“劫”当做大劫

but the asankheyya aeon or incalculable aeon

要当做阿僧祇劫，或者无量劫

so

所以

the lifespan of the brahmas should be recount with regard to asankheyya aeon for the first jhana planes and

梵天界初禅三界的寿命应该按照阿僧祇劫算

the great aeons for second jhana planes and so on

二禅三界按大劫算等等

so the lifespan of number four is two mahakappa great aeons and

所以第四个的寿命两大劫

of number five four, of number six eight

第五四个，第六八个

of number seven sixteen, of number eight thirty two, of number nine sixty four

第七十六，第八三十二第九六十四

and of number ten five hundred

第十，五百

and also for asañña-sattas for mindless beings, five hundred great aeons

对于无想有情天，五百大劫

and then for number twelve Aviha the first of the pure abode

然后第十二，无烦天，净居天第一个

one thousand great aeons

一千大劫

and for the Atappā two thousand

无热天，两千

for Sudassā four thousand, for Sudassī eight thousand and

善现天四千，善见天八千

for Akaniṭṭha sixteen thousand great aeons

色究竟天，一万六千大劫

and then for the first arupavacara, twenty thousand great aeons

第一个无色界，两万大劫

for the second forty thousand, for the third sixty thousand, and for the fourth eighty four thousand great aeons

第二个四万，第三六万，第四，八万四千大劫

so this is the lifespan of these brahma worlds

这就是梵天的寿命

so

所以

if you’re reborn as a brahma

如果你投生为梵天

and even if you gain enlightenment

即使你获得觉悟

you will live there for a long long time

你会在那里生活很长很长的时间

so those who gain enlightenment after you and who are reborn again as human beings or devas

所以，那些比你后觉悟的，投生到人界或欲界天的

may enter nibbana much sooner than you do

可能比你更早进入涅槃

because once you’re reborn there you will live for whole span of life

因为只要你投生到那里，就要呆到整个寿命

many aeons or kappas

很多劫的寿命

so as we understand

就我们所理解

in one life, rebirth linking consciousness, life continuum consciousness and the death consciousness

在一期生命中，结生、有分、死亡心

are similar and having identical object and so

是类似的，而且具有相同的所缘

this is the summary of this section on page one hundred and ninety nine

在第199页，就是此节的总结

you already know this

你们已经知道

so in one life in one particular birth

在某生中

rebirth linking consciousness, life continuum consciousness and death consciousness are similar

结生心、有分心、死亡心是类似的

similar means the same types of consciousness arising again as life continuum, and arising again as death consciousness

类似的意思是，相同种类的心作为有分心、死亡心生起

and they have identical object

他们有相同的所缘

that means they have the same object

意即，他们的所缘是一样的

when the object of rebirth is kamma

当结生心的所缘是业

then the object of bhavanga and object death must also be kamma

那么有分心、死亡心的所缘也是业

so if the object is sign of kamma, then the whole life the bhavangas will take sign of kamma as object and death also takes that one

如果所缘是业相，那么终其一生有分心、死亡心也缘取业相

so in one life

所以在一生中

the rebirth linking, life continuum and death consciousness are just one type of consciousness

结生、有分、死亡心是同一种心

and also they take the same object

它们的所缘也相同

this is true for almost all cases

在几乎所有情况下，都是如此

now there is lifespan of devas according to recounting of different devas

欲界天的寿命，根据不同的天界

so that you see on by lifespan of this one

根据寿命，看这个

now the first one cātummahārājikā第一个四大王天

by the recounting their lifespan is five hundred

根据算法，他们的寿命是500 by the recounting of tāvatimsa their lifespan is only two fifty

根据三十三天的寿命，他们的寿命只有250 and by the lifespan of yāmā their lifespan is only one hundred and twenty five and so on

根据夜摩的寿命，他们的寿命是125等等

lifespan of tāvatimsa

三十三天的寿命

according to cātummahārājikās is two thousand

根据四大王天，是2000 lifespan of yāmā夜摩的寿命

according to cātummahārājikā is eight thousand and so on

根据四大王天，是8000等等

so we can find out how long a deva lives in cātummahārājikā所以我们可以找出在四大王天天人的寿命是多长

in terms of tāvatimsa his lifespan is only two hundred and fifty and so on

根据三十三天，它的寿命只是250等等

and in tāvatimsa

在三十三天

the lifespan is two thousand, right?

寿命是2000，对吧？

so according to cātummahārājikā recounting

所以根据四大王天的算法

the life-span of tāvatimsa is two thousand four times of cātummahārājikā三十三天的寿命是2000，是四大王天的四倍

so this is just calculating lifespan with regard to different realms of six devas

这是根据六个不同的欲界天对于寿命的计算

now the next page is not shown in the manual

现在下一页，在概要精解里没有

but in some burmese books they’re given

但是在有些缅甸的书籍里，有介绍

I’m not sure what is the source of this statement

我不太肯定这些结论的来源

they must have the source, because without sources our teachers will not give us this recounting

但肯定是有出处的，因为如果没有出处，我们的老师是不会给出这些算法的

but this is just for your information

但是这些只是供你们参考

so it is said that the size of the first hell is fifteen thousand yojana

据说第一个地狱的大小是15000由旬

and the size of the second kalasutta is thirty thousand yojana and so on

第二个黑绳地狱是

30000由旬等等

and then distance between human realm and cātummahārājikā, tāvatimsa and so on

人间和四大王天、三十三天的距离等等

so they’re given as

他们给出的数据是

the distance between human realm and cātummahārājikā is forty two thousand yojanas

人间到四大王天的距离是

42000由旬

and between human realm and tāvatimsa is eighty four thousand yojanas and so on and so on

人间和三十三天的距离是

84000由旬等等

so they’re given that way

他们是这样给出的

now a yojana

现在，一由旬

is difficult to ascertain how long is a yojana

很难确定一由旬是多长

according to the… according to some books

根据……根据某些书

a yojana is little more than thirteen miles

一由旬是13英里多一点

but

但是

in practice in actual practice

实际上

a yojana is maybe about eight miles

一由旬可能是八英里左右

so even if you take yojana for eight miles, these miles are every too many

所以即使一由旬是八英里，这些数目也是够大的了

but these are the distances given in some books and so it is just for your information

但是这些是某些书上给出的数据只是为了供你们参考用

it is not taught in the manual

在概要精解里，没有讲这些

and the bottom lines hells one to seven are situated in the earth Paṭhavī最底下一行，地狱一至七层位于地球

which is one hundred and twenty thousand yojanas thick

厚度是120000由旬

and the neath is Rock Paṭhavī which is also one hundred and twenty thousand yojanas thick

下面是岩石，也是120000由旬

and avici hell is situated on it

阿鼻地狱位于其上

so avici hell is maybe center of the earth

所以阿鼻地狱可能是地球的中心

it is said there is kind of fire or something there, right?

据说那里有火之类的东西，对吧？

so avici hell may be situated there

所以阿鼻地狱可能位于那里

so today we go through twenty one planes of existence

今天我们学习了21个生存地

and then the rebirth linking

然后是结生心

life continuum and death consciousness

有分、死亡心

functioning in those different realms of existence

在这些生存地的作用

and also the life span of these realms

还有这些界的寿元

so tomorrow we will study the kamma

明天我们学习：业

if you have time please read the section on kamma

如果你们有时间，请读读“业”这一节

it is from page 200 to

从第200页到

219, so about twenty pages 219页，大概是20页

ok, now the questions

好，现在是问题

in one life, are the death bhavanga, relinking bhavanga and the life bhavanga the same?

在生命中，死亡有分、结生有分、生命有分是一样的吗？

no, I think the question is not correct

不对，我想这个问题就是错的

because death is death it is not bhavanga

因为死心就是死心，不是有分

re-linking is one thing, bhavanga is another and death is another

结生心是一回事，有分心是另外一回事死心也是另外一回事

so just one and the same type of consciousness functioning as re-linking as bhavanga and as death

仅仅是同一种心执行结生、有分、死亡心的作用

or re-linking bhavanga, life bhavanga and death bhavanga the same

或者结生有分、生命有分、死亡有分一样吗？

so if we leave out the words bhavanga, relinking life bhavanga and death are the same

如果我们把这里的“有分”都去掉结生、有分、死亡心是一样的

if one’s relinking consciousness is accompanied by equanimity

如果一个人结生心是舍俱的

does that mean that the equanimity feeling will dominate the person’s life?

是不是意味着舍受在其生命中占主导地位？

it could be because all his bhavanga moments will be accompanied by equanimity

可能，因为他所有的有分刹那都伴随着舍受

does it mean that he is unhappy or sad?

是不是说他就是不开心、悲伤的？

even though one has indifferent feeling

即使一个人具有舍受

one cannot be said to be sad

并不是说他就是悲伤的

although he may not be really happy in the sense understood normally

虽然按照普通意义上讲他可能不是真正的快乐

he is a peaceful person

他是个平和的人

so what is peaceful is happy

平和就是种快乐

and so we can say that he is happy person who has the equanimity feeling most of the time

所以我们可以说大多数时间具有舍受的人是快乐的人

can a person who has practiced arupa jhana

一个修习了无色界禅那的人

practice the rupa jhana?

能不能修习色界禅那？

no

不是

or when a person get the arupa jhana

当一个人获得无色界禅那

the rupa jhanas disappear for him

对于他，色界禅那就消失了

during the life of the buddha the ascetic Asita was practicing the third arupa jhana

在佛陀时代，苦行者阿私陀修习无色界三禅

and he at the same time practice the rupa jhana

他同时修习色界禅那

I don’t think so

我不这样认为

the ascetic Asita practice the arupa jhana

苦行者阿私陀修习无色界禅那

now he obtains the arupa jhana

现在他获得了无色界禅那

so when he obtains the arupa jhana the rupa jhana disappears from him

所以当他获得无色界禅那时对他而言，色界禅就消失了

that is why he cried, he weeps

所以他就哭了

after laughing or smiling, right?

先笑然后就哭，对吧？

so he saw the bodhisatta baby

当他看到作为菩萨的悉达多太子

and first he was happy and then he was sad

他先是很开心，然后是难过

so the father of bodhisatta asked him why he is this strange behavior

净饭王就问他为什么表现如此诡异

he said this boy will become buddha in the world so i am happy

他说：这个小孩子将来会成为佛陀，所以我很开心

but i am sad because i cannot take advantage of his becoming a buddha

但是我又很伤心，因为我不能因其成佛而获益

that is because he will die

因为阿私陀他会死掉

and since he had practiced or he had obtained the arupa jhanas

因为他修习获得了无色界禅那

he will be reborn in the arupa realm

他就会投生到无色界

where he cannot hear or he cannot see the buddha

在那里他听不到佛法，看不到佛陀

so that is why he cried

所以他就哭了

so when a person has obtained the arupa jhanas then he cannot get into the rupa jhanas again

所以当一个人获得无色界禅那他就不能进入色界禅那

does a tihetuka puthujjana experience or not experience kiriya javanas and lokuttara cittas?

三因凡夫能不能体验到唯作速行和出世间心？

he cannot

不可以

kiriya javanas are experienced by arahants only

只有阿罗汉能体验到唯作速行

and lokuttara cittas are experienced by noble persons or ariya only not by puthujjanas

圣者才能体验到出世间心凡夫不能体验到

is the western pure land or other pure lands the same as the pure abodes?

西方净土和其他净土与净居天是不是一样？

I don’t think so

我觉得不是

i think pure land is different from the pure abode of theravada buddhism

我认为净土和上座部的净居天是不同的

how does one know whether one has no roots, two roots or three roots?

怎么知道一个人是无因、二因还是三因

it is difficult

非常困难

we can just guess we do not know exactly whether we are no roots two roots or three roots

我们只能猜测，我们不能准确知道我们是无因、二因还是三因

so that we are no roots we may be able to say because we’re not born blind and so on

所以如果我们是无因，我们可能会知道，因为我们不是天生的盲人等等

but whether we’re two roots or three roots it may be problematic

但是我们是二因还是三因这个可能就很麻烦

but i think those who are intelligent

但是我想很聪明的人

then those who came to understand dhamma are three root people

来理解佛法的人，是三因结生

so i hope all of us are three root people

所以我希望我们所有人都是三因结生

for one born without the three roots, can the third root be cultivated?

天生不是三因的人，能不能修行获得三因？

i’m sorry

对不起

because this is the result of the kamma we did in the past

因为这是我们过去所作业的果报

so what we did in the past produces no third root

所以我们过去的行为，并没有带来三因结生

when we’re born with two roots

当我们二因结生的时候

we cannot add one more root at two roots

我们不能在二因上再加一因

so the third root cannot be cultivated means

所以第三因不能修出来，意思是

we cannot be three root persons

我们不能因此是三因结生

but we can cultivate whatever three root in this, let us say we’re born with two roots

但是我们可以修行……假设我们是二因结生

but in this life we can practice and we can

但是在此生，我们可以修行，

learn about those teachings

可以学习佛法

and we can become cultivated in the third root

我们可以对第三因进行修习

the root of non-delusion

就是无痴这个因

so we can have the third root in this life as kusala

所以，我们可以将第三因作为此生的善业

so this will give us results in the future not in this life

这样就能在将来带来果报不是在此生就会产生果报

in the future three roots as re-linking

在将来，就是三因结生

so but in this life

但是在此生

since we’re born with two roots we cannot change to three roots

因为我们是二因结生，不能变成三因结生

shouldn’t it be the rebirth linking consciousness and life continuum consciousness in this life

难道不应该是此生的结生心、有分心

and the death consciousness of previous are similar and having identical object?

和前一世的死亡心类似，并且有相同的所缘吗？

in death last thought moment of previous life

在死亡时候，前一世的最后一个心识刹那

either kamma, kammanimitta or gatinimitta as object

所缘是：业、业相或趣相

the rebirth linking of this life

此生的结生心

and life continuum of this life

此生的有分

shown the same object as the death citta of previous existence

显示与上一世的死心具有相同的所缘

at the end of the fifth chapter i will take up this question

第五章结束的时候，我再解决这个问题

it’s too involved

这个问题太复杂了

and you need a diagram maybe the diagram is here

你们需要一个表格，可能这里有表格

but i will talk about it when we come to that section

但是我们学到那一节的时候我会讲

can a person born without keen faculties lacking in three roots still have a hope or chance to cultivate

钝根的人，不具有三因有没有机会修行

again, himself to overcome his deficiency in the three roots

他自己克服没有三因的不足

and keen faculty in this life? oh, not in this life

在此生获得利根？哦，此生不行

till he attained jhana

直到他获得禅那

no, so if he is born with two roots then he cannot attain jhana in this life

不能，如果他是二因结生，此生就不能获得禅那

so only he can develop three root kusala in this life

所以此生只能修成三因的善业

so that he gets the three root result in the future

这样在未来获得三因结生的果报

if it is possible, what are these possibilities?

如果可能？是怎样一种可能性？

please explain how it is possible, does he need help from another person, thank you

请解释是如何可能，需要通过别人的帮助吗？谢谢

so since it is impossible i cannot say anything about it

所以，因为这是不可能的，我就不需要再多说了

why the Māra always go against the buddha before the buddha enlightened?

为什么在佛陀觉悟之前魔罗一直要与他作对？

actually even after buddha began enlightened, he went against the buddha

实际上，即便是在佛陀觉悟后他也是跟佛陀作对

he was always trying to find faults with the buddha

他总是挑佛陀的毛病

and he always tried to do some mischief to the buddha

他总是对佛陀使坏

why not he listened to the buddha?

他为什么不听佛陀的教导？

and became his disciple?

为什么不成为佛陀的弟子？

so it is said that Māra is like a rebel like an insurgent or rebel

据说摩罗就像是个造反派

and Māra belongs to the sixth deva realm Paranimmitavasavattī摩罗属于欲界第六天：他化自在天

sometimes he was called just vasavattī有时候被称为：自在天

so Māra belongs to that realm

所以摩罗属于这一界

although he is not the king of that realm

虽然不是此界的大王

he is feared by the gods there

但是那里的诸神都害怕他

because just as we fear the rebels so the other gods feared him

因为就像我们害怕造反派，其他神都怕他

and

并且

I don’t know why he hated the buddha so much

我不知道他为什么如此恨佛陀

because he always tried to do some mischief to the buddha

因为他总是要对佛陀使坏

sometimes he would go about talking to people not to give anything to the buddha

有时候他去劝大家不要供养佛陀

you know one day buddha went without food

你们知道有一天佛陀空钵而归

because buddha could not get any food

因为佛陀不能要到饭

because Māra was interfering with him

因为摩罗在骚扰他

and then Māra went to the buddha and asked him, are you hungry now?

然后摩罗走到佛陀那里，问他：你现在饿不饿呢？

but it is said in other books that

但是根据其他书中记载

he would become a buddha in the future

摩罗后来也会成佛

he is a bodhisatta

他是菩萨

where this Māra stay, in which realm?

这个摩罗住在哪一界？

does he stay out of the cosmos? he belongs to the sixth deva realm

他住在这个宇宙之外吗？他属于欲界第六天

if one rebirth linking consciousness has buddha as object

如果某个结生心以佛陀为所缘

this object will be in the life continuum consciousness

这个所缘会在有分心中

the rebirth consciousness, life continuum consciousness and death consciousness have the same object

结生、有分、死亡心具有相同的所缘

so if it is a buddha at the moment of rebirth then it will be the buddha during life and also at death

所以如果结生时所缘是佛陀，那么有分和死心的所缘也是佛陀

you mentioned about the rebirth consciousness with two or three roots

你提到二因、三因的结生心

may I know what are the two or three roots

能告诉我是哪两因？哪三因吗？

wait until tomorrow

明天再讲

venerable sir, please clarify how sotapatti magga person cannot be in arupa planes?

尊者，能澄清一下在无色界为什么不能有须陀洹道心人吗？

while sotapanna phala person can exist there?

而须陀洹果心人却能存在？

now sotapanna phala person is someone who has reached the first stage, right?

须陀洹果心人是已经证得初果的人，对吧？

so before he dies, he may practice jhana and he gets arupavacara jhana

所以在他死之前，他可以通过修习禅那获得无色界禅那

so he can be reborn there

所以他可以投生到那里

but sotapatti magga cannot be there

但是须陀洹道心人不能在那里

simply because he cannot hear the instruction of other person

仅仅是因为在那里不能听闻别人的教导

so a sotapanna phala person can exist or can be reborn in the arupavacara realm

所以须陀洹果心人可以存在或者投生到无色界

when we do the chanting of dhammacakka, turning of wheel

当我们唱诵转法轮经时

will the realm Cātummahārājikā, Akaniṭṭha come down to listen?

四大王天界或者色究竟天的天人能下来听吗？

I don’t know whether they will come down to listen or not

我不知道他们会不会下来听

but it is good to invite them to come to this place and listen to the chanting

但是邀请他们来听我们诵经很好

because

因为

what we chant may be very different from what buddha really chanted or what buddha really taught

我们唱诵的，可能跟佛陀唱诵或者教导的很不同

not the meaning but the pronunciation it may be very different

不是说意思不同，是说发音可能很不同

you know we burmese have a very different pronunciation of pali

你们知道，我们缅甸人诵经发音很不同

so there is a story that one sayadaw went on a pilgrimage to a place where the buddha’s foot print is erected

有一个故事说，一位缅甸尊者去佛陀脚印的圣迹处朝圣

and at night he had so such devotion to the buddha and at night he recited I think the dhamma cakkappavattana sutta

晚上他本着对佛陀的虔诚心他就唱诵了转法轮经

and it is said that after he recited it the deity say, sadhu sadhu sadhu

据说诵完之后，天神说了三声萨度

so he was very glad

所以他很高兴

because a deva was acknowledging his recitation of the dhamma cakka sutta

因为天人认可了他唱诵的转法轮经

and then he asked, how much different is my chanting from the buddha’s discourse

然后他就问：我的唱诵与佛陀说法的时候比如何？

then the deva said, bhante it is like, you know fish paste, it’s very smelly

然后天人说，尊者啊，你诵经就如同鱼酱，味道很重

so buddha’s chanting is like smelling the fish as it is

佛陀的唱诵就如同鱼儿的原味

your chanting is like the fish ripped up in plantain leaves many times

你的唱诵就像是用芭蕉叶碾磨了无数次的鱼肉

[laughs] [笑] but it is good to invite deities to come and listen to the chanting

但是邀请天人来听诵经是很好的

because they might get results from listening to the chanting

因为他们从闻法中获得果报

ok

好

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today’s subject is kamma

今天的主题是：业

the subject of kamma is a very important subject in buddhism

业这个主题在佛教是非常重要的

and in this manual

在这本概要精解里

it is taken for granted that you already know what kamma is

假定你已经知道什么是业

and so in this section

所以在这节里

only the classification of kamma and its results are described

仅仅讨论业的分类和它的果报

but

但是

before we understand the classifications of kamma

在理解业的分类之前

first we need to understand what kamma is

首先我们要理解什么是业

the word kamma is a pali word

业这个词巴利语是kamma so literally it means an action

字面上的意思是：行为

or what is done

或者已经完成的事情

so whenever people asked what is kamma the answer is kamma is action

人们问什么是业时，回答总是：行为

action good or bad

行为是善还是恶

this is popular definition of kamma

这是业的通行定义

but in one discourse buddha said

但是在某次讲法中，佛陀说

it is volition, monks that I call kamma

思，比丘们，我称之为业

you can find that in the manual

你们可以在概要精解里找到

so buddha here said it is volition that i call kamma

所以佛陀在这里说：“思”我称之为“业”

that means volition is kamma

意即：思即业

so

所以

technically speaking

严格地讲

kamma is not necessarily the action

业并不必定是行为

but the volition which arises in our mind when we do the kamma

而是我们在造业时心里生起的“思”

so the kamma is defined as something by the help of which we do the action

所以“业”的定义就是：我们借此来行动的东西

so in this definition kamma is like an instrument

所以，在这个定义下，业就像一个工具

when we want to do something we need an instrument

当我们需要做某事时，我们需要一个工具

so without that instrument we cannot do it

所以，没有工具，我们就做不成

suppose we want to drive a nail into the wood then we need a hammer

假设我们要在木头上钉一颗钉我们就需要一个锤子

so in the same way when we want to do something we need this volition

同样，当我们需要做某事我们就需要这个：思

because if there is no volition there will be no action at all

因为如果没有“思”，就没有行为

so technically what is kamma

所以，严格来说：什么是业

the answer is volition is kamma

答案是：思即业

now what is volition

那么什么是思呢？

volition is a mental state or a cetasika

思是一个心所

it is one of the fifty two cetasikas taught in the second chapter

是第二章学的52心所之一

and there you find the cetasika cetanā你找到“思”这个心所

so that cetanā is what we call kamma

这个“思”就是我们称之为的业

but whenever we do something it is always with cetanā我们只要行动，就有“思”

so without cetanā without volition there can be no actions

没有“思”，就没有行动

so they are so connected to each other

所以它们彼此相关

that for easy understanding

为了便于理解

we may say kamma is action good or bad

我们可以称业为善恶的行为

but technically again

但是严格来讲

we say kamma is the volition or cetanā which is a mental factor

我们说业是：思，是一个心所

as a mental factor

作为心所

it lasts for only one thought moment

它只持续一个心识刹那

and then it disappears

然后就消失

you may remember that cetanā the mental factor cetanā你们可能记得思这个心所

belongs to a group called universals

属于遍一切心所

that means this group of cetasikas arise with every type of consciousness

意即：这些心所伴随所有心生起

so there are seven of them

一共是七个

and cetanā is one of them

“思”只是其中一个

so cetanā is concomitant with every type of consciousness

“思”伴随每一个心生起

whether we take consciousness to be 89 or 121

不管是依照89心还是121心

so cetanā is concomitant with all 89 types of consciousness or 121

所以“思”伴随所有89或121心生起

now which cetanās are called kamma

那么哪种“思”被称为业呢？

all cetanās or only some cetanās?

所有的“思”还是某些“思”

according to the Paṭṭhāna the seventh book

根据阿毗达摩第七论书《发趣论》

there are two kinds of kamma

有两种业

one kamma is called conascent kamma

一种被称为俱生业

that means existing at the same time

意即：同时存在

so let us call it same time kamma

让我们称之为同时性的业

and the other is called asynchronous kamma

另外一个是：异刹那业

that means kamma that arises at different time

意即：在不同时间生起的业

so we will call it different time kamma

所以我们称之为：异刹那业缘

so there are two kinds of kamma

所以有两种业

same time kamma and different time kamma

俱生业、异刹那业

so same time kamma means this kamma arises at the same time as the ones that are conditioned by it

俱生业意思是生起的同时激起其他

if we call them results then this same time kamma is one that arise together with the results

如果我们称之为果报，俱生业就是与果报同时生起

different time kamma is the one that arises differently with regard to time

异刹那业就是在不同时间上生起

so kamma arises at one time and the results are produced at a different time

所以就是业在某时生起，果报在另外的时间生起

so there are two kinds of kamma or the kamma condition taught in the seventh book of Paṭṭhāna

在《发趣论》里，教导了两种业或业缘

and same time kamma is just a supporting condition

俱生业只是一种支助缘

not producing condition it is a supporting condition

不是令生缘，只是支助缘

the volition arises with a type of consciousness and other cetasikas

“思”与心和其他心所生起

so when cetanā or volition arises with consciousness and the mental factors

所以当思与心和心所生起时

cetanā supports the citta and the cetasikas

“思”支助心和心所

while both are existing

两者同时存在

so that is called same time kamma

所以这就被称为俱生业

it does not produce any results

它不产生任何果报

but it just supports the other mental concomitants

但是它只是支助其他心所

different time kamma is what we understand as kamma

异刹那业就是我们理解的业

it produces results

它产生果报

since it produces results it arises at one time

因为它产生果报，它在某时生起

and the results are produced at the other time

在其他时候产生了果报

maybe immeditately after it disappears

或许是在它灭去之后立即产生

or maybe thousands of millions of years away

或者可能是在千百万年之后

so there are two kinds of kamma

所以有两种业

the same time kamma and different time kamma

俱生业、异刹那业

what we are concerned with here is different time kamma

我们这里关注的是：异刹那业

because this kamma will have result

因为这种业会产生果报

so we will talk about the results also

所以我们也要讨论果报

so here kamma means that different time kamma

所以这里，业的意思就是异刹那业

and who accumulate kamma and who does not?

谁造业？谁不造业？

now you all know that buddhas arahants and paccekabuddhas do not accumulate kamma

你们都知道佛陀、阿罗汉、辟支佛不会造业

they do not accumulate kamma because they have eradicated ignorance and craving altogether

他们不造业，因为他们一起断除了无明、贪

which are the roots of kamma

而无明、贪是业之根

since they have eradicated the roots of kamma which are ignorance and craving

因为他们已经断除了业之根即断除了无明、贪

they do not acquire kamma even when they do some good deeds

他们即便作了善事，也不造业

they do not acquire kamma

他们不造业

so an arahant may offer something to the buddha

所以阿罗汉可能会供养佛陀

but he does not acquire a kamma

但是他不造业

it is not called a kusala kamma, it just kiriya

这不叫做善业，只是唯作

or it is just happening or it is just arising of the consciousness

只是做事，只是心的生起

and those who have not eradicated ignorance and craving always accumulate kamma

对于没有断除无明、贪的人，总是会造业的

so long as we have ignorance and craving

只要我们有无明、贪

we will always acquire kamma when we do something good or bad

当我们做好事坏事时我们就总是会造业

now

现在

you know that kamma brings results, kamma gives results

你们知道业带来果报，业产生果报

now is it possible to escape the results of kamma

能不能逃脱业的果报？

is it possible to escape the ripening of the kamma

有没有可能逃离业的果报？

you do something good or bad

你做了善事或者恶事

and you can you escape from the results of that action, good or bad

你可以脱离这个行为的善报、恶报吗？

yes or no, right?

能还是不能，对不对？

i think it is sometimes yes

我认为有时候还是可以的

mostly we say it is impossible, right? to escape the ripening of kamma

大多数时间我们觉得逃离业报这不可能，对吧？

we do something good and we will get the good results and we do something bad and we will get the bad results

我们做好事，我们就会获得善报，我们做坏事，我们就会获得恶报

but

但是

now think of venerable Angulimala

想想鸯掘摩罗尊者

before he became an monk before he became a arahant

在出家之前，在成为阿罗汉之前

he had killed thousands of people

他杀死了几千人

buddha tamed him and first he became a monk and later he became an arahant

佛陀调伏了他，他出家之后就成了阿罗汉

because he attained arahantship

因为他证得了阿罗汉果

he was able to escape the ripening of the kammas he did as a robber

他就能脱离做强盗时造业的果报

if he were to get the result of the crimes of murder he committed

如果他要遭受造杀业的果报

he would not have got out of this samsama for a long long time

他就很久不能脱离轮回

but since he attained arahantship

因为他获得了阿罗汉果

since he eradicated ignorance and craving altogether

因为他断尽了无明、贪

he was able to escape the results or ripening of those kamma

他就能脱离这些业成熟带来的果报

so we may say for buddhas, arahants, paccekabuddhas

所以我们可以说：对于佛、阿罗汉、辟支佛

it is possible to escape the ripening of kamma

是可以逃离造业的果报的

but in another sense, even the buddha cannot escape from suffering or experiencing the result of his past kamma

但是从另外一方面，即便是佛陀，也不能逃离过去恶业的苦报

that is so long as buddhas, arahants and paccekabuddas are living

就是说，只要佛陀、阿罗汉、辟支佛活着

so as long as their psychophysical personality persist

只要心理-身体的个体存在

they cannot escape

他们就不能逃脱

buddha often suffered from headache or backache

佛陀经常遭受头痛、背痛之果报

that is because of his bad kamma in the past

这是因为他过去造的恶业

and venerable Mahāmoggallāna was clubbed to death by 500 robbers

摩诃目犍连尊者是被五百强盗乱棍打死

so he suffered the painful consequences of his deed he did in the past

所以他因过去的恶业，遭受到了苦报

so so long as they are living

只要他们活着

they cannot escape from the results of their past kamma

他们不能逃脱过去业的果报

but once they attained parinibbana

但是只要他们进入涅槃

they are no long in the samsara

他们就不再在轮回之中

there is no more rebirth for them

对于他们而言，不再有投生

and so we can say they can escape the results of their kamma whether good or bad

所以，我们可以说：他们可以逃出过去善业、恶业的果报

but normally speaking

但是通常而讲

it is impossible to escape the ripening of kamma

逃离旧业的果报是不可能的

now when we talk about kamma we talk about the result also

当我们谈论业，我们就是谈论果报

what exactly are the results of kamma

业报到底是如何？

in abhidhamma terms

以阿毗达摩的角度看

in abhidhamma terms

从阿毗达摩的角度

the results are the resultant consciousness

果报就是果报心

these resultant consciousnesses

这些果报心

and the first seven resultant consciousnesses among the rootless consciousness

无因心中的前七个果报心

and then eight resultant consciousnesses

然后八个果报心

and then the eight resultant consciousness, beautiful sense sphere

然后八个果报心，欲界美心

and then five resultant consciousness in rupavacara consciousness and four in arupavacara consciousness

然后是五个色界果报心，无色界四个果报心

and also these, phala or fruition consciousness

还有这些，果心

so

所以

result of kamma means the resultant consciousness

业报意思是果报心

types of resultant consciousness and mental factors arising together with them

不同类型的果报心和心所与之同生

and that is not all

这还不是全部

kamma also produces matter

业也能产生色法

there are four causes of matter

色法的产生有四个原因

the first is kamma the second is mind or citta

第一个是：业第二个是：心

and the third is temperature of climate

第三个是：时节

and the fourth is food

第四个是：食物

so kamma can produce material properties

所以业可以产生色法

so when we say the result of kamma we mean these three things

当我们说业报时，我们指这三者

some cittas and also some cetasikas that arise with those cittas

心，与这些心同生的心所

and also the matter originating from kamma

业生色法

that means which are produced by kamma

意即为业所创生出来的

so these three we call the result of kamma

所以，这三者我们称之为业报

now at the moment of conception at the moment of rebirth

在受孕的时候，投生的时候

what arises is the combination of these three

生起的是这三者的组合

now let us say a person takes rebirth as a human being

假设一个人投生为人

rebirth means conception in the mother’s womb

投生意思是在母亲子宫里受孕

so at the moment of conception what arises is

在受孕的时候，生起的是

first, one of the resultant consciousnesses

首先，就是这些果报心中的一个

and then the cetasikas going along with it

然后就是伴随它的心所

and the material properties that are caused by kamma

业生色法

so what these material properties are you will learn them in the sixth chapter

这些色法是什么，将在第六章学习

and also there are somethings that are not directly caused by kamma

同时，也有些不是直接由业所生

so they are secondary results of kamma

所以它们是业的附属果报

they are also called the result of kamma

它们也被称为业报

now as a result of dana

作为布施的果报

a person gets a great amount of wealth properties

一个人获得了大量的财富

now these wealth or properties are not directly caused by kamma

这些财富并不是直接由业产生的

because it is said that the material properties caused by kamma belong to the living body only

因为据说业生色法只是属于活着的身体

so we do not find any material things caused by kamma outside ourselves outside living beings

所以在众生之外，在我们之外我们找不到任何业生色法

but as a result of kamma

作为业报

people may get things properties wealth and so on

人们可能会获得财产等等

so these are said to be caused by temperature which is conditioned by kamma

这些据说是由业限制的时节造成的

so there are secondary results of kamma

所以它们是业的附属果报

so they’re also the result of kamma

所以它们也是业报

so

所以

result of kamma include not only the three but also this last one

业报不仅包括前三个，还包括最后一个

so this last one is the material properties caused by temperature which is conditioned by kamma

最后一个是在业的限制下时节生色法

so kamma produces some material properties called temperature

业产生的某种色法被称为时节（热能）

and they produce somethings like wealth riches or properties and so on

它们生产出财富、财产之类的

so they’re also the result of kamma

所以它们也是业报

how are results produced

果报是怎么产生的？

now

现在

we say we do something, we do something good, let us say

假如我们说，我们做某件好事

and that action brings results, so that is a popular saying

这个行为带来果报，这是通行的说法

but actually the actions cannot bring results cannot produce results

实际上行为并不能带来果报不能产生果报

what produces results is the kamma

产生果报的是业

or the volition

或者说：思

volition is a mental state, and that mental state has the potential to produce result in the future

思是一个心所，这个心所能够在将来产生果报

when conditions are favorable

当遇到顺缘时

and when they give result they give similar results

当它们产生结果时，产生类似的结果

good kamma giving good results and bad kamma giving bad results

善有善报，恶有恶报

mind or mental states are very powerful

心或心所是非常有力量的

because we have mind

因为我们有心

we make movements

我们可以行动

if we have no mind

如果我们没有心

we cannot move movements we cannot say, even wave

我们就不能行动，甚至不能挥手

because we have died and we’re becoming a corpse

因为那样我们就是死尸一具

then we cannot make any movements

我们就不能有任何动作

but now we have minds so we’re moving our hands and so on

但是我们有心，我们就可以移动双手等等

now these parts of our body move

我们身体的某些部分可以做动作

becaue of our mind because i want to move

因为我们的心，因为我想移动

so there is movement if I don’t want to move and there will be no movements

所以有动作，如果我们不想移动就不会有动作

so mind which is not physical

所以心，不是身体

which seems to have no strength of its own

看起来没有自己的力量

can cause the movement of this heavy hand

可以导致我们这个笨重的手作运动

so mind has such power

所以心有这样的力量

my intention to move can cause material properties to arise in the hand

我想做动作的本意，可以造成手中的色法运动

and then we say that is the movement of the hand

我们就说这是手的动作

so mind has the power to produce

所以心有创造的力量

if our mind is good mind

如果我们的心是善心

then good things are produced and

就会产生好的果报

if our mind is bad mind bad things are produced

如果我们的心是坏心，就会产生恶报

suppose a person is in the habit of killing living beings

假设一个人习惯杀生

and it is said that a person who has a habit kills a living beings

据说这个有杀生习惯的人

will be reborn in hell

该投生到地狱

and then when he is reborn as a human being

如果他投生为人的话

he will live a very short life

他的寿命就很短

that is because of the killing action he did in the past

这就是因为他过去造的杀生的业

so when a person kills a being that means

所以当一个人杀生时，意即

he wants his life to be short

他希望别人短命

he wants to make that being live a short time

他希望那个众生短命

so that desire for the life to be short

他希望生命变短的欲望

when it gives results it gives to himself

当产生果报时，会给他自己产生果报

because it is his desire for the life to be short

因为这是他想让生命变短促

and so when it gives results it gives back to him

所以产生的果报就报到他自己

and so in his future life

所以在他的未来世

he will live a short, he will be short-lived

他就会短命

now you offer something, when you offer something

当你布施的时候

you have the desire for the person to use it to enjoy it

你希望对方享用并快乐

you want the recipient person to have many things

你希望接受者获得很多东西

so that mind or that volition when giving results

所以这种心，这个思心所产生果报的时候

give the result back to you

就会让你自己得到果报

because it is your volition and so it will give results to you and not to another person

因为这是你的思心所，就会对你而不是其他人带来果报

so when it gives, it gives abundant of things back to you

所以当产生果报时，就会让你获得很多东西

so on this principle

所以按照这个原则

the mental state, a mental state which is here volition produces results

心所，在这里就是思心所会产生果报

and the kamma which is volition or mental state

这里的业就是思心所

because it is a mental state it arises and it disappears almost at that moment

因为它是心所，它生起立刻又灭去

it lasts for only one thought brief moment

他只是持续一个短暂的心识刹那

but unlike other mental states

但是不同于其他心所

when it disappears

当它消失时

it leaves the potential to give results in the continuity of beings

它能在一个人的生命中具有产生果报的潜能

so as a mental state, it is impermanent

所以，作为一个心所，它是无常的

as a mental state, it arises and it disappears

作为心所，它生起又灭去

but other mental states just arise and disappear and leave nothing behind

但是其他心所生灭之后，不会留下任何影响

but this particular mental states which we call kamma

但是这个独特的心所，我们称之为业

the volition or the cetasika cetanā思这个心所

it’s different

它是不同的

although it’s a mental state

虽然是个心所

it is not like other mental states

但是不像其他心所

it has…it can leave the potential to give results in the continuity of beings

它能在生命过程中留下产生果报的潜能

so when the circumstances are favorable for it to produce results

当环境能对果报的产生有利

the results are produced

就会产生果报

so kamma has this power

所以业有这种力量

this potential to give results

这种产生果报的潜能

but it must get favorable conditions for it to give results

但是需要有利的条件才能产生果报

for good kamma to give results it needs good favorable conditions and

善业如果要产生果报，那么就需要好的有利条件

for bad kamma to give results it needs favorable bad conditions

恶业要产生果报，就需要有利的坏条件

so when they get the necessary conditions

当它们获得必须的条件

and these kammas give results

这些业就会产生果报

and then people want to know where this kamma is stored

然后人们想知道这些业储存在哪里

once king milinda asked such a question to reverend venerable nagasena

有一次弥兰王问了那先比丘这种问题

he said a bundle of mind and matter performs kammas

他说名色结合以业的形式运行

and where do these kammas go

这些业会去哪里

then the venerable nagasena said it follows a being

那先比丘说：它跟随某个众生

like a shadow that does not leave

如影随形

then the king asked

然后国王问

where do they exist?

它们存在于何处？

where can we say they are

我们能知道它们在何处吗？

in this place or in that place?

在此处还是在彼处？

and venerable nagasena said that cannot be stated

那先比丘说，那不可言说

so we cannot say where the kamma is stored

所以，我们不能说业储存在何处

or where the kamma exist

或者存在于何处

and the king asked him to give a simile

然后国王请求他举个例子

so venerable nagasena said now there is a tree without any fruits

所以那先比丘说，有一棵树，尚未结果

can you see the fruits are existing in this place or in that place in the tree

你们能讲果实存在于此树的此处还是彼处

and the king said no we cannot say

国王说：不可以，不能如此说

then venerable nagasena said in the same way

那先比丘说：同样地

in this uninterrupted continuity of beings

在持续的生命之中

we cannot say that the kamma is in this place or kamma is that place

我们不能说业在此处还是彼处

when the circumstances are favorable

但是当出现合适的环境

then the kamma gives results

业的果报就产生了

so we cannot say for certain where the kamma or the fruits of kamma are stored

所以我们不能肯定说，业或业的果报储存在何处

but when it is time for them to give results they give results

但是当碰到产生果报的时机来临，果报就产生了

just like we cannot say where the fruits are stored in the tree in the trunk or in the branches or in the root

如同我们不能说果实储存在树干里，还是树枝、树根里

but when circumstances are favorable for it to produce fruits

但是当结果实的条件出现时

that means it gets the moisture water and sunshine and so on

意思是：它得到了水分、阳光等的滋润

and then it gets the season then the tree produces the fruit

碰到合适的时节，然后树就会结果

so in the same way

同样地

the results are produced when it is favorable for particular a kamma to give reults.

当对于某个特定的业，当出现合适的时机，就会产生果报

so it is how kamma works

这就是业运行的方式

so

所以

to recapitulate what is kamma

总结一下什么是业

first it is action, good or bad action

首先，它是行为，善恶的行为

but technically, what is kamma?

但是实际上，业是什么呢？

volition or cetana

思心所

and what cetanas are kamma and what cetanas are not?

什么样的“思”是业，什么样的不是？

oh

哦

i haven’t told you that, right?

我还没有讲这个，是吧？

so cetana arises with all 89 or 121 types of consciousness

所以思心所伴随所有89或121种心生起？

but

但是

the different time cetana, right?

异刹那思心所，对吧？

so different time cetana or the kamma that produces results

所以异时思心所或业产生果报

is one that accompanies these akusala twelve

伴随这十二不善心

and then eight kamavacara kusala

然后这八个欲界善心

and five rupavacara kusalas

五个色界善心

four arupavacara kusalas and then

四个无色界善心，然后

four maggas

四个道心

so cetana that accompanies akusala and kusala cittas is what we call different time kamma

所以伴随善、不善心的思心所我们称之为异刹那业

or the kamma that produces results

或者说产生果报的业

cetanas accompanying other types of consciousness the resultant consciousness the functional consciousness

伴随其他类型心的思心所：果报心、唯作心

are not called kamma

不称之为业

or not called different time kamma

或者不称为异刹那业

they’re called same time kamma

它们被称为：俱生业

so they’re conditions for consciousness and mental factors

它们是心和心所的缘

they arise together with

它们同时生起

but not as giving results

但是不产生果报

but as a support for the existing cittas and cetasikas

只是对现存的心、心所的一种支助

so only when cetana accompanies the unwholesome consciousness and wholesome consciousness

只有当思心所与不善心、善心同生的时候

do we call it a kamma

我们称之为业

now

现在

in the link in the dependent origination

在缘起的链条中

now there is a link between ignorance and kamma formations

在无明和业的造作之间有联系

between avijjās and sankhārās

也就是无明和行

and in that dependent orignation in that chain of arising and disappearing

在这个缘起生灭的链条中

sankhārās mean twenty nine cetanas

行的意思是29思心所

that means cetana accompanying the twelve akusala cittas

这些思心所伴随12个不善心

eight kamavacara kusala cittas 8个欲界善心

and five rupavacara kusala cittas

五个色界善心

and four arupavacara kusala cittas

四个无色界善心

and not the path consciousness or magga cittas

没有道心

because the doctrine of dependent origination is of the vattha or is of rebirth and death

因为缘起的法则是关于生死轮回的

and not getting out of it

没有脱离生死轮回

so there sankhārās are described as the cetana

所以这里的“行”所指的思心所

that accompanies these twenty nine types of consciousness

伴随着29种心

but if we take the result producing in general

如果我们从一般产生果报的意义上说

then we have to take the four magga cittas also

我们也要算上四个道心

so twenty nine plus four we get thirty three

所以29加上4，就是33个

so the cetana accompanying these thirty three cittas is what we call kamma here

所以伴随这33个心的思心所就是我们在此称之为的业

and the result of kamma consists of cittas cetasikas and some rupas or material properties

业的果报包括心、心所和一些色法

and it is impossible to escape the fruition or ripening of kamma

没有办法逃脱业的果报

only when once becomes a buddha or a paccekabuddha or an arhant

只有当成为佛、辟支佛或阿罗汉时

and also attain parinibbana

并证得涅槃

can one escape the ripening of kamma

才能脱离业的果报

or can one get out the range of ripening of kamma

才能脱离业报的范围

otherwise even the buddhas, paccekabuddhas and arahants are

否则即便是佛、辟支佛和阿罗汉

not free from experiencing the consequences of their kamma in the past either good or bad

不能脱离过去善恶业的果报

and kamma as a mental factor has the potential to produce results

业，作为一个心所具有产生果报的潜能

although it disappears immediately after it arising

虽然生起之后，立刻消失

it can leave the potential to give results in the mental and physical continuity of beings

它具有在精神和肉体的生命存续中产生果报的潜能

and when the circumstances are favorable

当条件合适时

the results are produced

产生果报

now again there are two kinds of results we should understand

我们必须明白有两种果报

and that is result at the moment of rebirth

结生时候的果报

and result during life

生命过程中的果报

so there are two kinds of result

所以有两种果报

one result arises at the moment of re-linking or rebirth

一种果报在结生的时候生起

we call the rebirth result

我们称之为结生时果报

and the other kind of result is that arises during life

其他类型的果报是在生命期间生起

so during life means immedaitely after rebirth

所以生命期间指：在投生之后

until death comes

直到死亡

so there are two kinds of result

所以有两种果报

one rebirth result and the other… what shall we call it?

一种是结生时的果报，另外一种，该如何称呼？

life time result

生命期间的果报

so there are two kinds of result

所以就是这两种果报

now a kamma may give rebirth result

业可能会产生结生时的果报

and then a person is reborn as human being

这个众生投生为人

or reborn as a deva or reborn as an animal

或者投生为欲界天人、畜生

during his life also

但是在他的生命期间

he will get the results of his past kamma

他也会受到过去业的果报

but the results a person gets during life

但是在生命期间遭受的果报

is not as drastic as the one he gets at the moment of patisandhi or rebirth

没有在结生时那样强烈

because the rebirth result is there you’re reborn as a human being or you’re reborn as a deva

因为结生果报就是你投生为人，还是欲界天人

the result during life is

生命期间的果报是

when you’re a human being you may get good things you like, you may enjoy your life and so on

当你投生为人时，你可能获得喜欢的东西，享受人生等等

so that is called the life time result

所以这就被称为生命期间的果报

so there are two kinds of result whenever we talk about the kamma and its results

所以，在谈论业及果报时，有两种

so result at birth or rebirth and result during life

所以结生时的果报、生命期间的果报

so this is kamma in general

这就是总体上的业

and in the manual

所以在概要精解里

the classifications of kamma are given

给出了业的分类

there are four classifications of kamma treated in the manual

在概要精解里业被分为四类 and there are you find them on page 201

你们可以在201页看到

so there’re by way of function

依作用分四种业

that is a first classification

这是第一组分类

and the second is by order of ripening

第二种依成熟的次序

that means by order of giving results

就是产生果报的顺序

and number three is by time of ripening

第三是依成熟的时间

by time of giving results

就是产生果报的时间

and four by place of ripening

第四是依成熟之地

by place of giving results

就是产生果报的地方

so these four classifications are given in the manual

在概要精解里，给出四种分类

but for the first three

但是对于前三种

the manual doesn’t give much detail

概要精解没有详细介绍

but for the last one by place of ripening

最后一个依成熟之地

it gives some detail

稍微做了详细介绍

now that is because

原因就是

the first three classifications are classifications according to suttanta method

前三种是按照经藏的方法分类

suttanta method is not as accurate as abhidhamma method

经藏的分类方法没有阿毗达摩的方法精准

and so different teachers have different opinions about this

所以不同的老师对此有不同的看法

but the last one is according to abhidhamma method

但是最后一个是根据阿毗达摩的方法

and so since this book is a book on abhidhamma

所以因为这本书是关于阿毗达摩的

the last one is treated in some detail

所以最后一个就作了比较详细的介绍

so by way of function there are four kinds of kamma

依作用，有四种业

the first one is productive kamma

第一种是：令生业

the second supportive kamma

第二种是：支助业

and the third obstructive kamma and the

第三：阻碍业

fourth destructive kamma

第四：毁坏业

so producing, supporting, obstructing and destroying

所以：令生、支助、阻碍、毁坏

is the function

这些都是作用

so they are function, the function of one kamma is to produce

它们是作用，某种业的作用是令生

and the function of another kamma to support

另外一种作用是：支助

and yet another is to obstruct and the

另外一种是：阻碍

last is to destroy

最后一种是：毁坏

so according to the functions they perform

根据它们执行的作用

kamma are divided into four

业被分为四种

so the first one is called in pali, or you can see the pali word in the book janaka

第一种用巴利语是：janaka janaka kamma

令生业

so janaka means producing janaka意思是令生

and the second one is called upatthambaka, supporting

第二种是：支助业

and the third one is called upapīḷaka

第三种是：阻碍

obstructive kamma

阻碍业

upapīḷaka means bullying or something upapīḷaka意思是压迫之类

and the fourth is called upaghātaka

第四种是毁坏

upaghātaka means approaching and hitting

毁坏意思是：接近并击打

approaching and killing

接近并杀害

so it is the destructive kamma

所以这是毁坏业

so productive kamma is

令生业是

let us read the explanation given in the manual

我们读读概要精解里的解释

productive kamma is wholesome or unwholesome volition

令生业是善、不善思心所

so this kammas are borth wholesome and unwholesomes

所以这种业是善、不善的

sometimes it is wholesome and sometimes it is unwholesome

有时候是善的，有时候是不善的

so productive kamma can be wholesome kamma or unwholesome kamma

令生业可以是善业，也可以是不善业

so productive kamma is wholesome or unwholesome volition

所以令生业是善、不善的思心所

which produces resultant mental states and kamma born materiality

它能产生果报心、心所、业生色法

so here also we must add one more

这里我们必须再加一个

the secondary result of kamma

还产生业的附属果报

both at the moment of rebirth linking

产生果报的时间可以在结生时

and during the course of existence

也可以在生命期间

so this kamma, productive kamma will give results at both rebirth linking at the moment of rebirth and also during life, during the course of existence

所以此种令生业可以在结生时、在生命期间产生果报

at the moment of conception, productive kamma generates the relinking consciousness

在受孕时，令生业产生结生心

so at the moment of conception, at the moment of rebirth

在受孕投生时

it produces re-linking consciousness

它产生结生心

so re-linking consciousness belongs to what type

所以结生心属于什么类型？

kusala or akusala or vipaka or kiriya

善、不善、果报，还是唯作？

re-linking consciousness belongs to vipaka type

结生心属于果报心

now resultant consciousness

果报心

so it produces the rebirth linking consciousness

令生业产生结生心

and the kamma born type of materiality

业生色法

for example for human beings

以人类为例

the group of ten material properties heated by body heated by sex and heated by heart

十种色法在身体、性别、心所依处的激发下

so it is said that thirty kinds of material property

所以据说三十种色法

are produced at the moment or rebirth for human beings

在人类的结生时被产生出来

and also for animals and so on

同样，动物也是如此

so the kamma born types of materiality constituting the physical body of the new being

业生色法组成了新生命的肉体

now it is the result at the moment of re-linking, at the moment of rebirth

这就是在结生时的果报

and then during the course of existence

然后是在生命期间

that means after that moment, after the moment of rebirth

就是在结生那一刹那之后

it produces other resultant cittas

它产生其他果报心

and the continuities of kamma born materiality

和业生色法

so during life also

所以在生命期间，同样

kamma produces resultant cittas

业产生果报心

and kamma born rupas or kamma born materiality

产生业生色法

such as the sense faculties

例如：诸根

eyes will be produced not right at the moment of relinking

眼睛并不是在结生的那个刹那产生

they’re produced sometimes later

双眼是在稍后才产生

now we will study them in the sixth chapter

我们在第六章学这个内容

sexual determination

性别决定

actually the sex of a fetus is determined at the moment of rebirth

实际上在结生的刹那，胚胎的性别就被决定了

but it becomes manifest only after some weeks

但是只是在数周之后才展现出来

and the heart base

还有心所依处

so the heart base arises at the same moment as re-linking

所以心所依处与结生心同时产生

only a kamma that has attained the status of a full course of action can perform the function of producing rebirth linking,

产生结生的是“足道之业”

now there are kammas that does not have a full course of action

有些业是“未足道之业”

and there are other kammas that have a full course of action

还有些业是完成作为之业(足道之业) so see section twenty two below

所以看下面22节的内容

now suppose a person tries to kill let us say an animal

现在假设一个人想杀死一只动物

although he tries to kill the animal the animal was not killed

虽然他想杀生，但是动物还没杀

now let us say an evil action

我们称之为一个邪恶的行为

but it is not called taking life

但是这还不能叫做杀生

because although he tries to take life

因为虽然他想杀生

the animal was not killed

动物还没有被杀掉

so such an action is called an action that does not have full course of action

这种行为就被称为未足道之业

but if he succeeds in killing the animal

但是如果他成功地杀死了这个动物

then his action is called to have a full course of action

它的行为就是：足道之业

such an action will produce results at rebirth linking

这种行为就在结生时产生果报

but all wholesome and unwholesome kammas without exception

但是所有善、不善业，毫无例外

can produce results during the course of existence

在生命期间都能产生过果报

so after rebirth

所以在结生之后

all wholesome kammas and unwholesome kammas can produce results

所有善、不善业都可以产生果报

so during life time we’re experiencing the results of both

所以在生命期间，我们可以体验

wholesome kamma and unwholesome kamma

善、不善业的果报

sometimes we get what we want

有时候我们得到想要的

and this is the result of wholesome kamma in the past

这就是过去善业的果报

sometimes we meet with failure

有时候我们会失败

now we see what we don’t want to see and so on

我们见到不想见到的，等等

at that time we’re experiencing the result of unwholesome kamma in the past

此时，我们就遭受了过去不善业的果报

so during life time

所以在生命期间

the results of wholesome kamma and unwholesome kammas are

善、不善业的果报

experienced by all beings

所有众生都会经历到

so there are two kinds of results mentioned here

所以这里提到了两种果报

result at the rebirth moment

结生时的果报

and result during life

生命期间的果报

so both of these results are produced by this productive kamma

所以这两种果报都是由令生业产生的

this kamma is translated in some book as reproductive kamma

在有些书里，这种业被翻译成：繁殖业

I also used reproductive kamma for some time

我以前有些时候也用：繁殖业

and then one of my students, she is an american

但是我的一个美国学生

told me that

她告诉我

the word reproductive is not so good

繁殖这个词不是很好

because it is reproducing same kind

因为好像是在复制

the father and mother reproducing a child and so on

父母生下子女等等

so i changed it to productive kamma

所以我将其改成：令生业

luckily

凑巧的是

bhikkhu bodhi has also used this one productive kamma

菩提比丘也是用这个：令生业

so productive kamma is the one that produces result by itself

所以令生业是自己产生果报的业

that does not support other kamma

不支助其他业

that does not obstruct other kamma

不阻碍其他业

that does not destroy other kamma

不毁坏其他业

but that produces results

但是它产生果报

and the results it produces are at the moment of patisandhi or re-linking as well as during life

它产生果报的时间是在结生、生命期间

so we had store of this productive kamma

所以储存了这种令生业

and so we’re experiencing the result of this productive kamma

所以我们即体验到令生业的果报

during life and also when you’re reborn as human beings we experience the result of this productive kamma

在生命期间，同时当你投生为人时我们就会体验到此令生业的果报

now the second kamma in this classification is supportive upatthambhaka kamma

第二种业：支助业

and it is also wholesome or unwholesome

它也是善或不善业

or all kammas mentioned in these three categories or classifications are wholesome or unwholesome

或者说，这里提到的三种类型的所有业，都是善或不善业

so supportive kamma is kamma which does not gain an opportunity to produce its own results

所以支助业就是没有获得自己产生果报机会的业

so it does not give results this kamma

这种业不能产生果报

but which when some other kamma is exercising a productive function

当其他业执行产生果报的作用时

suppose it

去支持它

so it supports when the other productive kamma is producing result

所以当其他令生业产生果报时，它会去支持

supports it either by enabling it to produce its pleasant or painful results over an extended time

支持它，延长它产生善、不善果报

without obstruction

不至于有阻碍

or by reinforcing the continuum of aggregates produced by another kamma

或者加强其他业产生的五蕴持续

so this is supportive kamma it does not produce any results of its own

所以这是支助业，不产生自己的果报

but it supports the results produced by other kammas

但是它支持其他业产生的果报

by enabling the other kamma to produce its pleasant or painful results

就是让其他业产生苦、乐之报

over the extended period of time

延长它的时间

that means when you’re reborn as a human being

意思就是说当你投生为人时

supportive kamma can help you to live longer

支助业可以让你活得更长

so living longer can be the result of supportive kamma

活得更长，可能是支助业的果报

and being reborn as a human being is the result of productive kamma

投生为人是令生业的果报

now for example

现在举个例子

when through the productive function of wholesome kamma one is reborn as a human being

某人通过令生善业的作用投生为人

supportive kamma may contribute to the extension of one’s lifespan

支助业可能会增加他的寿命

so you will live longer

这样你就能活得更长

and ensure that one is healthy and well provided with the necessities of life.

保证他的健康，提供生命的必需品 so what things you get in life

所以你从生命中获得的

are the ones produced by productive kamma but

是由令生业产生的，但是

supported by this kamma the supportive kamma

由支助业支持的

when an unwholesome kamma has exercised its productive function by causing a painful disease

当不善业发挥作用，产生病痛

so sometimes people have disease

有时候人会生病

so this painful disease is caused by the productive kamma

这种病痛是由令生业造成的

when it is produced other unwholesome kamma may support it

当产生时，其他不善业可能会支助它

by preventing medicines from working effectively

通过让药物失效的方式支助

so you suffer more

这样你就受更多的苦

thereby prolonging the disease

这样就延长了病苦

so sometimes medicines don’t work

所以有时候，医药起不了作用

so you cannot always blame the medical profession

所以你不能总是责怪医疗手段

you cannot always blame the producers of the medicine

也不能责怪药品制造商

sometimes it is your kamma that is preventing you from being healed

有时候，是你的业让你不能愈痊

when a being has been reborn as an animal

当某人投生为畜生时

through the productive force of unwholesome kamma

通过不善业的令生作用

so to be reborn as an animal is the result of akusala kamma

所以投生为畜生是不善业的果报

so because of akusala kamma beings are reborn as animals

因为不善业，众生投生为畜生

supportive kamma may facilitate their ripening of more unwholesome kamma

支助业可能促使更多不善业的成熟

because the unwholesome kamma supports the unwholesome kamma

因为不善业相互支助

and when the unwhole kamma supports the unwholesome kamma

当不善业支助不善业

you get the painful result

你就会获得苦报

so productive of painful results and may also lead to an extension of the lifespan

所以苦报的产生也可以导致生命的延长

so you will, I don’t want to say you will

所以你们会…我不想说你们是这样

so a being, a dog will live longer

所以某个众生，一条狗的寿命会延长

and when he lives longer

当它活得更长

he is enduring or he is suffering his life for longer period of time

它在一生中就会受更多的苦

so may lead to an extension of lifespan so that the continuity of unwholesome resultant will endure long

所以生命的延长，那么不善果报也就延长

so

所以

these are the workings of kammas

这些就是业的运作

now one kamma produces and the other kamma supports

一种业令生，另一种业支助

so when good kamma supports another good kamma we get good results

当善业相互支助，就获得善报

more prolonged results

延长果报时间

and when bad kamma supports the bad kamma we get more of the bad results

当不善业互相支持，就有更多的恶报

so these are all produced by kamma and also supported by kamma

这些都是由业生，被业支持

now

现在

in dissipation of the thought process

在心路过程消失时

at death

在死亡时

we must understand that

我们必须明白

the javanas in the death thought process

在死亡心路过程中的速行

or the kamma or cetana that arises with javanas in the thought process of death are supportive kamma

在死亡心路过程中，与速行同生的业或思心所，是支助业

now please note this because we have to explain it when we reach the death and rebirth thought process

请注意这点，因为在死亡和结生心路过程时，我们会解释

so in the death and rebirth thought process there are javanas

在死亡和结生心路过程，存在速行

so javanas means there are kusala or akusala

速行意思就是存在善、不善

and these javanas are accompanied by cetana or kamma

思心所或业，伴随着这些速行

so the kamma during those moments there are five

在这些时候的业有五种

the kamma during those moments is supportive kamma not productive kamma

这时候的业是支助业，不是令生业

the supportive kamma that is going to give the rebirth result

支助业就是产生结生果报

so they’re not productive kamma

它们就不是令生业

but they’re supportive kamma

而是支助业

so we have to refer to this when we reach the death, rebirth thought process

所以当我们讲到死亡、结生心路过程时，会提到这点

at the end of the fifth chapter

就是在第五章结束的时候

so the first is the productive kamma which produces results

所以首先是令生业，产生果报

and the second is supportive kamma which supports the kamma that has already given results

第二是支助业，支持已经产生果报的业

ok, we will have a break now

好，我们休息一下

disk02track02

so the next kamma is obstructive or Upapīḷaka Kamma

下一个业是：阻碍业

and it is both wholesome and unwholesome

这也包括善、不善两种

This obstructive kamma is kamma which cannot produce its own result

阻碍业不能产生自己的果报

but nevertheless obstructs and frustrates some other kamma

但是可以障碍、阻挠其他业

countering its efficacy or shortening the duration of its pleasant or painful results.”

阻碍其他业、缩短它的苦乐果报的寿命

so this kamma is not a supportive kamma

所以这种业不是支助业

but it interferes with the other kamma

但是会干涉其他业

so it can obstruct and frustrate the efficacy of some other kamma

所以它可以障碍、阻挠其他业的效果

and shorten the duration of its result pleasant or painful

缩短其他业苦报或者乐报的时间

“Even though a productive kamma may be strong at the time it is accumulated

即使令生业在过去造下时很强

an obstructive kamma directly oppose to it may counteract it

但在阻碍业的直接对抗下

so that it becomes impaired when producing its results. ”

它即不能全面地产生果报

although the productive kamma may be strong

虽然令生业可能很强

this obstructive kamma can interfere with it and

阻碍业能够干涉它

so its producing power may be impaired

所以不能全面地产生果报

“For example, a wholesome kamma

例如，一个善业

tending to produce rebirth in a superior plane of existence

原本能够导致投生到高级善趣

may be impeded by an obstructive kamma

可能受到阻碍业的障碍

so that it generates rebirth in a lower plane.”只能导致投生到较低等的善趣

so a wholesome kamma which can produce rebirth in a superior plane or existence

所以能够投生到高级善趣的业

can be interfered with by an obstructive kamma

会受到阻碍业的干涉

so it gives rebirth in a lower plane

导致投生到低级的生存地

“A kamma tending to produce rebirth among high families may produce rebirth among low families;……”

原本投生到高等家庭的业，可能投生到低等家庭“Kamma tending to longevity may tend towards shortness of life; …”原本能带来长命的业，变成只能带来短命“Kamma tending to produce beauty may produce a plain appearance, etc.”原本能带来美貌的业变成只能带来平庸之貌“In the opposite way, an unwholesome kamma tending to produce rebirth in the great hells

反之，原本能够导致投生到大地狱的不善业

may be counteracted by an obstructive wholesome kamma

可能受到善阻碍业的对抗

and produce rebirth in the minor hells or among petas.”最后导致投生到小地狱或饿鬼道

so it goes both ways

所以对于善业、恶业，都是如此

they obstructing the result of good kamma or bad kamma

它们能够阻碍善业、不善业的果报

now the last one

最后一个

in the opposite way, an unwholesome kamma tending to produce rebirth in the great hells

反之，原本能够导致投生到大地狱的不善业，

may be counteracted by an obstructive wholesome kamma

可能被善的阻碍业对抗

and produce rebirth in the minor hells or among petas.

变成只能导致投生到小地狱或饿鬼道

you have heard of Ajātasattu

你们听过阿阇世

you know Ajātasattu killed his own father

你们知道阿阇世杀了他的父亲

so he committed a crime called vedi kamma

所以他的这个罪孽获得了现世报

so normally he would have to be reborn in avici hell

按照一般情况，他是要投生到阿鼻地狱的

but

但是

later in his life or later in the life of the buddha

后来，他遇到了佛陀

he approached the buddha

他亲近佛陀

and he requested the buddha to teach about the benefits of the life of a monk

他请求佛陀教他出家的利益

so buddha told to him what is now called the Samaññaphala Sutta

佛陀向他讲了《 沙门果经》

this sutta was translated by bhikkhu bodhi

比丘菩提翻译了这部经

so at the end of that sutta

在这部经的结尾

he just became a disciple of the buddha

他成为了佛弟子

and expressed his taking refuge in the buddha, the dhamma, sangha and then he left

然后皈依佛法僧，就离开了

when he left, buddha said to the monks, “monks

他走后，佛陀说：比丘们

if this king has not killed his own father

如果这个国王没有杀他父亲

he would have become a sotapanna after the discourse

听了我的讲法之后，他就会成为须陀洹果

but he he had very strong devotion for the buddha

但是他对佛陀有很大的信心

and maybe he did meritorious deeds to counteract his crime of killing his own father

或许他的善业对抗了杀父的恶业

so it is said that instead of being reborn in great avici hell

所以据说，他没有投生到阿鼻大地狱

he was reborn in a lesser hell around the great avici hell

他投生到阿鼻地狱旁边的小地狱

so

所以

wholesome kamma and unwholesome kamma can counteract with each other during the course of existence

善业、不善业可以互相对抗

during the course of existence, many instances may be found of the oppression of obstructive kamma

关于阻碍业的抵抗作用，在生命过程中，有许多的例子

that is during our life, for example in the human realm

在我们的生命中，例如，在人界

such kamma will obstruct the continuum of the aggregates produced by kamma

这种业会阻碍业生五蕴

facilitating the maturation of kamma

而支助恶业的成熟

that results in suffering

造成痛苦

and causing failures in regard to property and wealth or family and friends ect

造成财富、亲友方面的损失

so when we meet with failure regarding property, or family or wealth, or friends

所以当我们碰到财富、亲友方面的损失

then that could be this obstructive kamma operating

那可能是阻碍业起的作用

in the lower realms obstructive kamma may counteract the rebirth producing kamma contributing to occasions of ease and happiness

在较低的生存地，阻碍业可能对抗令生业，带来一些快乐

so those who’re reborn in lower realms mean those who are reborn as a result of akusala

所以那些因为不善业投生到较低生存地的众生

but a kusala obstructive kamma may counteract that rebirth producing akusala kamma

但一个善的阻碍业，可能会对抗令生不善业

and so contributing to occasions of ease and happiness

从而带来某些快乐

even though let’s say a being is born as an animal let’s say as a dog

即便是投生为畜生，例如狗

the obstructive kusala kamma counteract the kamma that gives him rebirth as a dog

善的阻碍业对抗投生为狗的业

and makes him enjoy ease and happiness

给狗带来一些快乐

I don’t know how dogs are treated in this country

我不知道你们这个国家对狗如何

but in the united states

但是在美国

dogs are treated almost as human beings

大家对狗几乎跟对人是一样的

to have a pet dog is not easy

养一条宠物狗并不容易

you have to take him to the doctor

你要带他们去动物医院

and then have injection and everything we need they also need

给他打针，人需要什么，他们也要什么

so sometimes we make jokes

所以有时候，我们开玩笑

if you’re going to reborn as a dog

如果你要投生为一条狗

make a wish that you will be reborn in the united states

发愿投生到美国去

so although they’re reborn as the result of akusala kamma

所以，虽然它们是因为不善业投生为畜生

now they’re kusala kamma the obstructive kusala kamma have them

因为善业的阻碍作用

to enjoy happiness, ease and so on

他们能够享受快乐等等

now the last one is called destructive kamma

最后一个是：毁坏业

it destroys the other wholesome or unwholesome

它毁坏其他善或不善业

so this kamma is also wholesome or unwholesome kamma

这个业也可以是善或不善

which supplants other weaker kamma, prevents it from ripening,

它终止了较弱的业，不令它继续产生果报

so it does not give the other kamma to give results

所以它不让其他业产生果报

and produces instead its own result.”而产生自己的果报。

now this is not always true

这句话不是绝对正确

now again, you know the story of Bimbisāra

还是，那个频婆娑罗的故事

Bimbisāra was Ajātasattu’s father

频婆娑罗是阿阇世的父亲

as a result of wearing his shoes in a cetiya

他被囚禁在佛塔里，穿着鞋

he suffered from his soles of his feet being cut

他受到双脚脚掌被刀割之痛苦

so that is the result of his bad kamma in the past

这是他过去恶业的果报

now that bad kamma give results as the suffering he experienced

过去的恶业让他受苦报

beings slashed with knife in the soles of his feet

脚掌被刀所割

but

但是

that akusala kamma did not give him rebirth result

这个恶业并未给他带来结生之果报

because after his death, he was reborn as a deva

因为他死后，投生到欲界天

so some kusala kamma got chance to give results and so after his death

所以一些善业在他死后产生了果报

that kusala kamma enables him to be reborn as a deva

这个善业让他投生为欲界天人

so here the kama does not give its own result

这里，毁坏业并没有产生自己的果报

so sometimes it will give its own result and sometimes it may not

所以，有时候毁坏业能够产生果报，有时候不能产生果报

and also about Aṅgulimāla

还有鸯掘摩罗

Aṅgulimāla’s akusala very great

鸯掘摩罗的不善业非常大

but they are not able to give any results to Aṅgulimāla after his parinibbana or death

但是在他涅槃(逝世)之后，这些恶业不能对他产生任何果报“For example, somebody born as a human being may, through his productive kamma,

例如，某人生为人，其令生业

have been originally destined for a long life span,

原本能够带给他长寿

but a destructive kamma may arise and bring about a premature death.”但毁坏业的出现让他早日夭折。

so sometimes people met with accident and died and so

所以有时候人会因意外而死亡

so we say, this destructive kamma is operating

所以，我们说，毁坏业发挥了作用

at the time of death

在死亡的时候

“At first a sign of bad destination may appear by the power of evil kamma

因为恶业力量的影响，可能先会出现恶趣的相

heralding a bad rebirth,

表示要投生到恶趣

but then a good kamma may emerge,

但是一个善业可能出现了

expel the bad kamma,

遣除了恶业

and having caused the sign of a good destination to appear, produce rebirth in a heavenly world.

导致出现了善趣之相，造成投生到天界

there is a story to this statement

对此有一个故事

once there was a monk named Sona

从前有一个僧人叫娑那

it is said that he was dhamma-katika, he was a preacher

据说他是个法师

he could give good dhamma talks

他很善于说法

he had a father and his father was a hunter all his life

他的父亲一辈子都打猎

he could not made his father to abstain from leading that life of a hunter

他没有办法让他父亲不打猎

but in his father’s old age

但是等到他父亲年纪大了

he just ordained him against his wishes, against the wish of his father

他就强迫他父亲出家为僧

so the father became an old monk

所以他的父亲就出家了

and when he was sick he was about to die

然后他父亲生病要去世时

he began to see signs of hell

看到了地狱的景象

there was a mountain near the monastery and

在寺院附近有一座山

what he saw at that moment was the dog from the mountain running after him

他的父亲在临死时看到有狗从山上跑下来追他

so when he saw this sign he said

所以他的父亲看到这个景象，就说

drive them away, Sona, drive them away, Sona, he said

娑那，把它们赶走，娑那，把它们赶走！

then the son asked, what is it?

然后娑那问：你看到了啥？

then the father said, the dogs are chasing him

他的父亲说：有一群狗在追我

so the son knew because the son was an arahant

所以娑那明白了，因为他是阿罗汉

he knew that now the signs of hell had appeared to his father

他知道他父亲看到了地狱的景象

so he said to himself

所以他对自己说

how can I an arahant let my father to be reborn in hell

作为一个阿罗汉，怎么能让父亲投生到地狱呢

so he sent samaneras I mean novices to fetch flowers from the nearby forest

所以他派一些沙弥去附近森林采一些花

and then he made a bed of flowers on the terrace of the stupa

然后在佛塔前面摆放了一地的花

and also he make offering of flowers

将花作为供养

and then he had his father taking to that place

然后他将父亲带到那里

and then said to his father

对他的父亲说

o, monk this puja is prepared for you

哦，比丘，这个供养为你而做

now

现在

offer this puja to the buddha, saying

请对佛陀做供养，说

bhante, it is a very poor gift from me

尊者，这是我微薄的供养

so the father did as he was told

所以他的父亲按照他所说而行

and when he had the buddha and the dana in his mind

当他一心供养佛陀时

the sign of hell disappeared

地狱之相就消失了

and instead the sign of celestial world appeared to him

随之出现在他面前的就是天界之相

so he first as though he were among the celestial beings and he also saw

首先他觉得他在天人之间，他也看到了

celestial dancers coming around him

天人围绕着他跳舞

so at that time, he said

然后，他说，

get away Sona, get away Sona

娑那，你走开，娑那，你走开！

now he doesn’t want his son to be there

现在他不希望他儿子在场

then the venerable Sona asked him, what is it? he said

然后娑那尊者问他：你看到了啥？他父亲说：

there your mothers are coming

我看到我的天妃走过来了

so venerable Sona knew that now

所以娑那尊者现在知道

the sign of the world had appeared to his father and so he was reborn in the world of celestial beings.

知道他父亲看到了天界的图景他父亲要投生到天界了

so first

所以首先

a sign of bad destination appeared to the father

他父亲看到恶趣之相

and then later

然后

the son contrived so that

他的儿子巧设方便

his father get the sign of good destination

他的父亲看到善趣之相

so with sign of good destination in his mind the father died and then he was reborn as a celestial being

所以因为心里有善趣之相，他的父亲死后就投生到天界

that is why it is very important for us, buddhists

对于佛教徒，这点很重要

to help people who are dying in this way

去帮助那些临终的人

or to arrange for something for us when we have to face death

或者在我们临终的时候，作一些安排

on the other hand a bad kamma may suddenly arise

另一方面，恶业可能会突然出现

get out of the protective potential of a good kamma

从摆脱善业的保护，冒出来

and generate rebirth in a woeful realm

导致投生到恶趣

I do not remember the story about this

对此，我不记得有什么故事

but there is one story told by teahers but

但是这里有一个以前的老师讲的故事

it is not mentioned in commentaries and sub-commentaries

但是在注释书或复注里并没有出现

and there is a story of Asoka

有一个关于阿育王的故事

now king Asoka was a very powerful king who ruled almost all of india

阿育王是个伟大的国王，统治了几乎整个印度

when he was sick

后来他生病了

his ministers closed all his treasure houses

他的大臣将他的宝库都关闭了

so that he could not give away before he died

这样他就不能在死前将财宝布施掉

so

所以

when he asked about the treasure houses, the attendants of the treasure houses said, they are closed

当他问宝库的情况，宝库的守门人说，宝库都关闭了

so he was very sad about that

阿育王为此十分伤心

I was the ruler of the whole say, Jambudipa

我是整个赡部州的统治者

but now what I own is just a small fruit in my hand

但是我现在手里握着的只是一个水果

so he was sad about that

他为此很伤心

and with that he died and it is said that he was reborn as a snake

这样他就死了，据说他投生为一条蛇

a big snake, I don’t know how true that is

一条大蛇，我不知道这个故事有多真实

but since he has done a lot of meritorious deeds during his life

因为他在生前积了很多善业

he was in that existence for only a few days

他在恶趣只呆了几天

but still because of that sad thought preceding his death

但是因为他死前的悲伤的念头

he was reborn as an animal

他投生为畜生

according to Ledi sayadaw

根据雷迪尊者

destructive kamma can also be responsible for cutting of the efficacy of any of the sense faculties

毁坏业也能终止诸根的作用

the eye, ear, etc

例如眼睛、耳朵等等

causing blindness or deafness ect and can also cause sexual mutation

导致眼盲、耳聋等等也能导致变性

these can be caused by destructive kamma also

这些也能被毁坏业造成

so these are the four types of kamma

这些就是四种类型的业

by way of their respective functions: of producing, supporting, obstructing and destroying

根据各自的作用：令生、支助、阻碍、毁坏

the next classification is by order of ripening

下一个分类就是：依成熟的次序

by order of giving results

根据产生果报的次序

so there are one weighty kamma two death proximate kamma

第一：重业；第二：临死业

three habitual kamma and four reserve kamma

第三：惯行业，第四：已作业

now weighty kamma in pali is called Garuka kamma

重业巴利语是：garuka kamma is kamma of such powerful moral weight

是具有强大道德力量的业

that it cannot replaced by any other kamma as the determinant of rebirth

必定会产生下一世的结生，没有任何其他业可以阻止它

On the wholesome side, this kamma is the attainment of the jhanas.

在善的方面，属于重业的是禅那

so jhanas are weighty kamma on the wholesome side

所以在善的方面，禅那是重业

On the unwholesome side, it is the five heinous crimes

在不善的方面，五逆罪

together with a fixed wrong view that denies the basis for morality.

以及否定道德，不能改变的邪见

so there are five heinous crimes

五逆罪

that are called weighty unwholesome kamma

被称为不善的重业

and also a fixed wrong view, a wrong view which is so fixed that it cannot be changed

同样，不能改变的邪见

a wrong view that denies the basis for morality

这种邪见否定道德的基础

the five heinous crimes

五逆罪

they’re called in pali ānantariyakamma

被称为无间业ānantariya means giving results immediately

无间意思是立刻产生结果

they’re parricide: killing one’s own father

他们是弑父：杀害自己的父亲

matricide: killing one’s own mother

弑母：杀害自己的母亲

the murder of an Arahant,

杀阿罗汉

the wounding of a Buddha,

出佛身血

and maliciously creating a schism in the Sangha.

恶意分裂僧团

now these are the five heinous crimes

这些被称为五逆罪

that can cause a person to be reborn in hell after this life

会导致造罪者在此生结束后投生到地狱

now among them killing one’s own father is not difficult to understand

其中：弑父很容易理解

killing one’s own mother and so on

弑母也很容易理解

the murder of an arahant

杀阿罗汉也容易理解

but the wounding of a buddha, I want you to understand this clearly

但是出佛身血，我希望你们了解清楚

it is said that

据说

buddha’s body cannot be wounded, buddha’s body cannot be cut

佛的身体不能够被伤到，佛的身体不能被割破

so buddha cannot be wounded by any weapon or whatever

所以佛陀不能被任何武器所伤害

the most, the opponents can do to the buddha is

佛陀的敌人能给佛陀造成最大的伤害就是

cause the blood to be congealed in the body

导致血液在身体里凝结

so that is meant by wounding of a buddha here

这就是这里出佛身血的意思

so they cannot shoot the buddha with the arrow

人们用箭射不到佛陀

or with the gun

用枪也打不到佛陀

or they cannot cut the buddha with the sword or dagger and so on

用剑和匕首都伤不了佛陀等等

the most that can happen to the buddha is that the blood congealed in his body

佛陀能受到最严重的伤害就是血液在他身体里凝结

so when a person cause blood congealed in the body of the buddha

所以当一个人造成佛陀的血液在体内凝结

he is said to have committed this crime

他就造了这个罪ānantariya kamma

无间业

now Devadatta did that

提婆达多就是造了这个罪

devadatta was the cousin of the buddha

提婆达多是佛陀的表弟

and he wanted to become the buddha himself

他希望取代佛陀

and so he tried other ways when all other means failed

他用尽各种方法，都失败了

he pushed a great piece of rock onto the buddha when buddha was walking up and down in the hill of Gijjhakuta, the vulture’s peak

当佛陀在灵鹫山行进的时候他就推倒了一块大石头

so that big rock hit another rock and then there was a splinter of that rock

这个大石头撞击到另外一块石头那块石头的一个碎片

that hit the toes of the buddha

撞到了佛陀的脚趾

and so it caused the blood to be congealed in the buddha

这样就造成了佛陀的血液凝结

now the royal physician Jivaka when he heard this

御医耆婆迦听说这件事之后

went to the buddha and cut open the wound of the buddha and let the blood out

就来到佛陀身边，切开伤口，让淤积的血液流出来

now it is explained in the commentary that

在注释书里解释说

since Jivaka cut open the buddha’s body with the concern of the buddha

出于对佛陀的关切，耆婆迦切开了佛陀的肌肉

it was kusala for him

这对他而言是善业

otherwise it would have been heinous crime

不然他也会造下大罪

so that is one wounding of the buddha

这就是出佛身血

please understand wounding in that sense

请这样理解出佛身血

not cutting the skin of the buddha

不是说把佛陀的皮肤割破

and then maliciously creating a schism in the sangha, a division in the sangha

然后是恶意分裂僧团

now you lay people don’t worry about this

你们在家居士不必要担心这个

don’t worry about a schism in the sangha

不要担心分裂僧团

you cannot do it

你们无法分裂僧团

only a monk can do this crime

只有出家人可以犯这个罪

because it is not just dividing sangha in two groups, actually

因为这不仅仅是将僧团分成两个

dividing sangha in two groups and then performing the sangha act

实际上是将僧团分裂为二，各自执行僧团的作用

simultaneously in one area or in one sīmā同时在一个地区，一个戒场运作两个僧团

I think it is a little technical

我觉得这里需要有点专业知识

so

所以

even samanera I mean novices

即便是沙弥

even bhikkhunīs

即便是比丘尼

cannot do these crimes

都不能造这个罪

so it is reserved for monks only

这个罪是专为比丘设的

[laughs] [笑] now the vinaya rules is that

根据戒律

we have an area called sima, right?

有戒场的说法，对吧？

so in one sima

在同一个戒场

only one sangha can perform the act of sangha

只能由一个团队扮演僧团的角色

so the sangha must be here or here or here

僧团必须在这里或那里

wherever they want to be

只要他们愿意

but they must be only one group in one sima

但是在同一个戒场里，只能有一个僧团

but if somebody makes two groups

如果有人搞出两个僧团

in the same sima and perform the act of sangha like reciting the patimoka

在同一个戒场，执行僧团作用诵巴帝摩卡

or some other acts at the same time

或者同时做其他事情

then he is said to have divided the sangha

这样就是分裂僧团

so that can be done by a monk only

这个罪只能被比丘所造

so if he did that

如果比丘这样做了

then he committed this heinous crime

他就犯了这个大罪

and devadatta did this crime also

提婆达多也造了这个罪

so devadatta did two heinous crimes

所以提婆达多造了两个大罪

causing a schism in the sangha

分裂僧团

and wounding the buddha or causing the blood to be congealed in the buddha

出佛身血，造成佛血的凝结

so these five are called weighty kamma

所以这五个被称为重罪

so weighty kamma means only these five and plus a fixed wrong view

所以重罪指这五逆罪加上不能改变的邪见

that denies the basis for morality

就是否定道德基础的邪见

just killing is not called weighty kamma

仅仅是杀生不能称之为重罪

so although anguilimala has killed many many people many human beings

虽然鸯掘摩罗杀了很多人

that killing is not called weighty kamma

这种杀生也不能称之为重罪

great amount of akusala kamma it is true

这是很大的恶业，没错

but it is not called weighty kamma

但是不能称之为重罪

so weighty kamma is only the five heinous crimes

重罪只是：五逆罪

and the fixed wrong view

和不能改变的邪见

if someone were to develop the jhanas

如果某人开发出了禅那

and later were to commit one of the heinous crimes

然后造了这些罪中的一个

his good kamma would be obliterated by the evil deed

他的善业就会被恶业消除

and the latter would generate rebirth in a state of misery

恶业就会导致投生到恶趣

and here for example the buddha’s ambitious cousin devadatta

这里，例如佛陀那个野心勃勃的表弟提婆达多

lost his psychic powers

丧失了神通力

now devadatta was good in the beginning

开始的时候，提婆达多算是个好人

and he joined the order with the other sakya princes

他和释迦族的其他王子加入僧团

and then he practiced meditation and he gained psychic powers

他通过禅修获得神通

but

但是

he was reborn in hell for wounding the buddha and causing a schism in the sangha

因为他出佛身血、分裂僧团就投生到了地狱

so his having obtained psychic power of jhanas

所以他获得禅那的神通力

did not help him to avoid being reborn in the great avici hell

不能帮助他免于投生到阿鼻地狱

but if someone were first to commit one of the heinous crimes

如果一个人先造下五逆罪中的一个

he could not later reach sublime or supramundane attainment

他就不能获得出世间成就

that means he could not attain jhana or he could not attain magga or enlightenment

意思是他就不能获得禅那，不能获得道心和觉悟

because the evil kamma would create an insurmountable obstruction

因为恶业会产生不可克服的障碍

thus king Ajatasattu

阿阇世王

while listening to the buddha speak the Samaññaphala Sutta

在听佛陀讲说《沙门果经》时

the discourse on the fruit of recluseship

就是宣讲出家的果报

had all the other conditions for reaching stream entry

如果没有犯下大罪，他就会证得初果

so he could have become a sotapanna at that time

所以他原本是可以成为须陀洹的

he was a three root person

他是三因结生

but because he had killed his father king bimbisara he could not attain the path and the fruit

但是因为他杀害了他的父亲频婆娑罗王，他就不能获得道心、果心

so

所以

the kamma that invariably give results in the next future life is called weighty kamma

一定在下一生产生果报的就是重业

so if one has acquired weighty kamma either unwholesome or wholesome

如果一个人造了重业，不管是善是恶

then one will get the result of that weighty kamma in the next immediate life

那就会在下一生获得这个重业的果报

so there is no escaping from this ripening of this kamma

所以就不能逃离这个业的果报

the next kamma is the death proximate kamma

下一个业是：临死业Āsanna Kamma

临死业

is a potent kamma remembered or done shortly before death,

这是在临死之前所忆念或所造之业āsanna means near so

āsanna意思是：临近āsanna kamma means

临死业意思就是

kamma remembered or done shortly before death

在临死之前忆念或造的业

the kamma may be done just before death or kamma may have been done long ago but the

这个业可能是在临死前造的也可能是在很久之前造的

dying person remembered that kamma at that moment

亡者在临死时忆念到这个业

so that is immediately prior to the last javana process

就是在临死前最后一个速行心路过程发生

if a person of bad character remembers a good deed he has done

如果一个坏人忆念到他做的好事

or performs a good deed just before dying

或者他在死前做好事

he may receive a fortunate rebirth

他可能会投生到好的地方

like the father of that venerable Sona

就像娑那尊者的父亲

and conversely if a good person dwells on a evil deed done earlier or performs an evil deeds just before dying

反之，若一个善人在临终前忆念到之前做的恶业

he may undergo an unhappy rebirth

他可能投生至恶趣

For this reason in Buddhist countries it is customary to remind a dying person of his good deeds

所以在佛教国家，习惯上就是提醒一个临终的人他所做的善事

or to urge him to arouse good thoughts during the last moments of his life.

或在他生命的最后一刻催促他生起善念

so people would invite monks and have monks recite some suttas

所以人们会邀请僧人来诵经

or like the arahant Sona

或者像阿罗汉娑那一样

they may create environment where a dying person can do some meritorious deeds

他们可能创造一个环境，让临终之人能做一些善事

so it is important that we have good friends when we’re approaching this last moment of our life

所以当我们接近生命的终点时，拥有善友很重要

when there is no weighty kamma

如果没有重业

and a potent death-proximate kamma is performed, this kamma will generally take on the role of generating rebirth

一般上所造的临死业即会决定下一世投生至哪里

that means if there is no weighty kamma

意思是如果没有重业

this kamma will give rebirth result

这个业就会产生结生果报

This does not mean that a person will escape the fruits of the other good and bad deeds he has committed during the course of life.

这并不意味该人能够免除以往所造的善业或恶业。

When they meet with conditions, these kammas too will produce their due results.

在诸缘具足时，这些业也能够产生他们的果报。

so when there are two the weighty kamma and death proximate kamma

所以当有重业、临死业两个业的时候

then weighty kamma will give results

重业会产生果报

if there is no weighty kamma but death proximate kamma and other kammas

如果没有重业，只有临死业和其他业时

then death proximate kamma will give results

这时候临死业就会产生果报

so that is what is called by way of ripening

这就是按照成熟的次序

by way of giving, by the order of ripening, by the order of giving results

按照业报成熟的次序，就是产生果报的次序

habitual kamma the next one Āciṇṇa Kamma

下一个是：惯行业

is a deed that one habitually performs, either good or bad.

这是习惯上时常造的善或恶业

In the absence of weighty kamma and a potent death proximate kamma,

在没有重业与临死业之下，

this type of kamma generally assumes the rebirth generative function.

一般上这种业即会决定下一世投生到哪里。

so if there are no weighty kammas and death proximate kamma

所以，如果没有重业、临死业

then this kamma will give result

那么惯行业就会产生果报

and this kamma is one that a person does habitually through his life

这个业就是人在一生中习惯性造的业。

or once done and then remembered again and again

或者造了之后，不断忆念的业

so you can have habitual kamma

所以你可以有惯行业

of either wholesome or unwholesome nature

具有善或不善的性质

by doing just once that kamma and then remembering it

做过一次后，不断忆念它

if it is an unwholesome kamma, you remember it and you are sorry for that

如果是不善业，你忆念它，觉得遗憾

or you have regrets about that

你为此而感到遗憾

and so if you think of it again and again and again

如果你不断忆念它

then you’re doing it a habitual kamma

你就在造惯行业

and this habitual kamma will give its bad results

这种惯行业会产生恶果

on the wholesome side

在善的方面

you do some meritorious deed

你做了一些善业

and then you remember it again and again and again

你不断忆念它

then it will become habitual kamma for you

然后这就是你的惯行业

and in the absence of other two kammas and this habitual kamma will give results

在其他两种业缺席的情况下这个惯行业就会产生果报

now

现在

between death proximate kamma and habitual kamma

在临死业和惯行业之间

which do you think is more powerful?

你们觉得哪一个更有力量？

habitual kamma is more powerful, actually

惯行业实际上更有力量

because you do it many times so it gains momentum

因为你多次做这个惯行业，就获得了动量

but here in the order of giving results

在产生果报的次序上

death proximate kamma give result first

临死业首先产生结果

suppose there are death proximate kamma, habitual kamma and the other reserve kamma

假设现在有：临死业、惯行业、其他已作业

then death proximate kamma will give result before habitual kamma

那么临死业会在惯行业之前产生果报

although habitual kamma is actually more powerful than death proximate kamma

虽然惯行业实际上比临死业更有力量

and this the ancient teachers explained with an old ox

关于这点，古代的老师举了一个老牛的例子

suppose there are many cattle

假设有许多牛

and the cowboy put them in the cow pen

牧童将它们赶到牛栏

how do you call it? the cow pen? so put them in the cow pen one by one

你们是叫牛栏吗？将它们一个个赶到牛栏

then among them there is an old ox

这些牛之中，有一头老牛

since he is old

因为它很老

he could not get into the pen quickly and so he entered the pen last

它不能迅速地进入牛栏，落到最后

or close to the gate then the gate is closed

它站在靠近门口的地方，然后牛栏的门被关上了

so the whole night they live there in a narrow space

整个晚上，一群牛就挤在这个牛栏里

and when in the morning the gates are open

早上的时候，牛栏门打开了

that old ox was the first one to get out of the pen because he was close to it

这头老牛第一个走出牛栏，因为它离门口最近

now there maybe stronger cattle in that group

这个牛群里，可能有强壮的牛

but that old ox which is weak

但是这头衰弱的老牛

gets to get out of the pen first

却得以第一个走出牛栏

so in the same way

所以，同样地

although habitual kamma is more powerful than the death proximate kamma

虽然惯行业比临死业更有力量

since death proximate kamma is close to death

因为临死业离死亡的很近

close to the javanas in death thought process

离死亡心路过程里的速行很近

it gets chance to give results

具有产生果报的机会

so both of these are important ones

所以这两个都很重要

and sometimes

有时候

the habitual kamma itself will become death proximate kamma

惯行业会成为临死业

because if you’re in the habitual dream one remembered again and again and again

因为如果你习惯性地梦想不断忆念

then when you’re close to die you will just remember that kamma

当你临死的时候，你就忆念到这个业

so habitual kamma will become death proximate kamma for many people

所以对于许多人，惯行业就会成为临死心

my father used to say

我的父亲过去经常说

he relies on habitual kamma rather than death proximate kamma

较之于临死业，他更信赖惯行业

ok

好

now the last one is called reserve kamma, Kaṭattā kamma

最后一个是已作业

is any other deed, not included in the three aforementioned categories,

这是所有不包括在上述三种的业

which is potent enough to take on the role of generating rebirth so which can give results

这种业即会决定下一世投生到哪里，这就是产生果报

This type of kamma becomes operative when there is no kamma of the other three types to exercise this function.

当没有上述三种业的情况下，这种业会发挥作用

so

所以

out of these four, when there are all these four

当具有所有四种业的情况下

then the weighty kamma will give results

重业会产生果报

if there are only the last three then

如果只有最后三个

death proximate kamma will give reults

临死业会产生果报

if there are only two then habitual kamma will give results

如果只有两个，惯行业会产生结果

if there is only one reserve kamma then reserve kamma will give results

如果只有一个已作业，那么已作业就会产生果报

so since they give results in this order

因为它们是按照此种顺序产生果报

this classification is by way of order of ripening or by way of order of giving results

这种分类就是按照产生果报的次序

the next group is

下一组是

with respect to the time of taking effect

依成熟的时间

that means with respect to the time of giving results

意思是依产生果报的时间

and there are four of them

有四种

and number one is immediately effective kamma

第一个是现生受业

and number two is subsequently effective kamma

第二个是：次生受业

three indefinitely effective kamma and

第三是：无尽业

four defunct kamma so

第四：无效业

four kinds of kamma according to the time of giving results

依产生果报的时间，有四种业

now the first one

现在看第一个

immediately effective kamma is

现生受业是

kamma which, if it is to ripen, must yield its results in the same existence in which it is performed;

这种业必须在它被造的那一世成熟

suppose this kamma is done in this life

假设此世造了此业

so if it is to be the immediately effective kamma

如果它是现生受业

it must give results in this life

它必须在此生产生果报

so we do something today and we get the results a little later or tomorrow or next month and so on

我们今天做事，稍后就会获报或者明天，或者下一个月等等

so if we get the result in this life and this kamma is called immediately effective kamma

如果我们此生获得果报，那么这个业被称为现生受业

the pali word is a long one: Diṭṭhadhammavedanīya

这个巴利语词很长

Diṭṭhadhamma means this life Diṭṭhadhamma意即此生

vedanīya means to be experienced vedaniya意思是被经历到

that means its results are to be experienced in this very life

意思就是它的果报在此生就会被体验到

this kamma is which if it is to ripen, must yield its results in the same existence in which it is performed;

这种业必须在它被造的那一世成熟

otherwise, if it does not meet the opportunity to ripen in the same existence,

若在该世没有具足的缘以令它成熟

if it does not get the chance to give results in this life

如果在此世没有机会产生果报

it becomes defunct.

它即变成无效

so it will not give results anymore

就不会再产生果报

it becomes nothing

它就变得什么也不是了

According to the Abhidhamma,

根据阿毗达摩

of the seven javanas in a javana process,

在同一个心路过程里的七个速行心

the first javana moment, being the weakest of all,

第一个速行是最弱的

generates immediately effective kamma.

因此只能在被造的那一世带来果报

now you’re familiar with the seven javanas

你们都熟悉七个速行

and each javana is accompanied by cetana or kamma

每个速行都伴随着思心所(业) that is why we say we acquire kamma only when we reach the moments of javana

所以我们说只有在速行阶段我们才造业

at the moment of adverting at the moment of receiving investigating, determining

在转向、领受、推度、确定阶段

we do not acquire kamma yet

我们还没有造业

but when we reach the moment of javana

到了速行刹那的时候

then we acquire kamma either kusala kamma or akusala kamma

我们就会造业，善业或不善业

among the cetana concomitant with seven javanas

在伴随速行的思心所之中

the one that is concomitant with first javana

与第一个速行相伴的

is the one that is called immediately effective

就是在被造的那一世产生果报的

so out of the seven javanas

所以在七个速行之中

let us say just javanas please understand this is kamma

我们姑且称之为速行，请记住这就是业

so out of the seven javanas the first javana give results in this very life

在七个速行之中，第一个速行在这一世产生果报

because being the weakest of all.

因为它是最弱的

you might think that to give results in this life it must be very powerful

你可能会想在此世产生果报，一定很强大

but it is said that it is the weakest of all the first javana

第一个速行，据说它是最弱的

because it has just a reason

因为有一个原因

there is no repetitive force yet

因为没有反复加强

so it is weak

所以它就弱

since it is weak it gives results in this life

因为它很弱，所以在此世就产生果报

now you may compare the result in this life with the result to be experienced in the next life

你们可以把此世的果报与下一世经历的果报比较

suppose you’re to be reborn as a celestial being

假设你将会投生为天人

so as the immediate effect in this life you may become rich

此世的果报，就是你可能很富有

but what human riches can compare to the enjoyment in the world of celestial beings?

但是什么样的人间富贵能和天界的享受相比呢？

so we cannot compare

所以我们无法比较

it may be thousand of time better than what we get in this life

天界的享受可能比此世所得胜过千倍

so although we may think that the first javana is strong to give results in this life it is not really strong

所以，虽然我们觉得要在此世产生果报，第一个速行可能会很强，但是实际上它不强

so because it is the weakest of all it gives results in this life

因为它是最弱的，所以在此生产生果报

and when it gives results in this life

当它在此生才生果报时

the result may be in the form of some rupa

果报呈现的形式可能是某些色法

in the form of wealth, houses

以财富、房屋的形式

or some conditions

或者其他条件

but not as the result at the moment of relinking

并不是结生那一刹那的果报

so actually it is not so great

所以实际上它并不是那么强大

and the second is subsequently effective

第二个是次生受业

in pali it is called Upapajjavedanīya

巴利语就是：upapajjavedaniya this kamma is kamma which it is to ripen must yield its results

这个业它成熟产生果报的时间

in the existence immediately following that in which it is performed

必须在它被造的下一世成熟

if the kamma is done in this life

如果业是此世所造

then this kamma will give results in the next immediately life

就会在下一世产生果报

we call this life as first life

我们称此世为第一世

and the next life as second life

下一世就是第二世

so the subsequently effective kamma gives its result in the next life the second life

所以次生受业产生果报的时间就是下一世，即第二世

otherwise it becomes defunct

否则，它就变成无效

if it does not give result in the next life in the second life

如果它没有在下一世(第二世)产生果报

it becomes nothing

它就不能产生果报

this type of kamma is generated by the last javana moment

这种业是由心路中最后一个速行所造

in a javana process seventh javana

也就是心路过程中的第七个速行

because it is seventh javana it is supposed to be very strong

因为它是第七个速行，人们会觉得它很强大

because it get momentum

因为它获得了前面几个速行的动量

so since it is very strong

因为它很强

it gives results in the next or second life

它就会在下一世，即第二世产生果报

this type of kamma is generated by the last javana moment in the javana process

这种业是由心路过程的最后一个速行刹那所造

which is a second weakest in the series

它是此心路中第二弱的速行

but this is not accepted by all teachers

但是这种说法并非为所有老师所接受

there are two opinions about that

这里有两种意见

one teacher Ledi sayadaw

雷迪尊者，代表一种观点

thinks that it is like you throw a rock in the air

他觉得，这就像你向空中扔一块石头

and then it stops somewhere and then

然后它在空中某处停止

it goes down

然后就掉下来

so first javana and the second javana more powerful third javana and fourth javana is the most the strongest

所以，第一个速行，第二个更强大然后第三个，第四个速行最强大

according to Ledi sayadaw

这是雷迪尊者的说法

and then when it reaches fifth sixth then it goes down

当到了第五、第六个速行，就下降了

so the fourth is the most the strongest of the seven

所以第四个速行是七个之中最强大的

but this is not accepted by all teachers

但是这种说法并不是为所有老师接受

there are many teachers said that

有许多老师说

since it is the matter of repetition condition

因为这关乎到重复缘的问题

in the twenty four modes of conditions in the Paṭṭhāna

发趣论二十四缘中的一个

it must gain momentum one after another

它们就是一个接一个获得动量

so the seventh must be the most powerful or the strongest

所以第七个速行必须是最强大的

since it is strongest it gives results in the immediate next life

因为它是最强大的，所以在下一世产生果报

and then the third one indefinitely effective Aparāpariyavedanīya

第三个是无尽业

this kamma is kamma which can ripen at any time from the second future existence onwards,

这种业能够从它被造下的第二世以后的任何一世成熟

please note this carefully, this is important

请特别注意，这很重要

from the second future existence onwards means from the third life

”从第二世以后“就是说从第三世开始

future life is the second life

下一世是第二世

and second future means the third life

下一世的第二世就是第三世

so if we take this life as first life

如果我们将此世作为第一世

and immediate future life is second life

下一世是第二世

and then the life after that immediate future is the third life

第二世的下一世是第三世

so from that third life onwards

所以从第三世开始

this kamma produces results whenever it gains opportunity to produce results

只要因缘具足，此业就产生果报

so whenever it gets chance it will give results beginning with the third life

从第三世开始，只要有机会，它就会产生果报

this kamma generated by the five intermediate javana moments of a cognitive process

这个业是由心路过程中间五个速行心所造

never becomes defunct so long as the round of rebirth continues so long as you are in the samsara

只要你持续投生，还在轮回中，它就永远不会变成无效

this kamma, indefinitely effective kamma which is actually cetana concomitant with the five javanas in between the first and the seventh

无尽业，实际上就是第一个和第七个速行之间的五个速行心所伴随的思心所

will never become defunct so long as the round of rebirth continues

只要轮回继续，它就不会变成无效

and this is our hope

这就是我们的希望

even though a person may be reborn in hell

即使一个人投生到地狱

there is hope that

还有希望

he may one day get out of hell

他可能有一天会脱离地狱

even though a being is reborn as an animal

虽然一个人投生为畜生

and even though he doesn’t get much chance to do kusala deeds during the life of an animal

虽然投生为畜生之后，他没有多少机会造善业

still there is hope that he can get out of the life of an animal and being reborn as a human being or a deva

但是他还有机会脱离畜生道投生为人或欲界天人

because of this store of indefinitely effective kamma

因为他具有无尽业的缘故

we all of us have this store of indefinitely effective kamma

我们都有这种无尽业的储藏

and so we give results whenever they get the chance to do so

所以只要因缘具足，它们就会产生果报

No one, not even a Buddha or an Arahant,

任何人，即便是佛陀和阿罗汉

is exempt from experiencing the results of indefinitely effective kamma.

都不能免除无尽业的果报

so even the buddhas and arahants

所以即便是佛陀和阿罗汉

experience or enjoy or suffer the results of this indefinitely effective kamma

也要遭受无尽业的果报

so please note this carefully because

请注意听好，因为

many people do not write or do not teach this distinctly

很多人并没有对此有明确的说明

this had from the next life or something like that

因为它的名称里有“从下一世”的字眼

in pali aparā means the other

巴利语里apara意思就是：其他的

apariya means the other life apariya意思就是下一世

so they take the other life to mean the second life

所以它们把下一世当成第二世

but if it is to give results beginning with second life

但是如果它是从第二世开始产生果报

it will overlap with the second one subsequently effective life

那么它就与次生受业的果报重叠

but they are not to be overlapping with each other

但是它们不会相互重叠

so the first one gives results in this life

所以第一个速行是在此生产生果报

and the second one in the next

第二个是在下一世

or let us say second life

我们说第二世好了

and the third one indefinitely effective kamma gives results beginning with the third until the end of samsara

第三个速行所造的无尽业，从第三世开始产生果报，直到轮回的结束

and when these three do not give results in the allotted time

当这三个在给定的时间不能产生果报

they become defunct so they will not give results

它们就会变成无效，不会产生果报

so this term does not designate its special class of kamma

所以“无效业”这个词并没有指定是哪一种业

but applies to kamma that was due to ripen in either the present existence or the next existence

它是用来指原本要在此世或下一世成熟的业

but did not meet conditions conducive to its maturation.

但是没有合适的因缘成熟

so it does not chance to give results so they do not give results

所以它没有机会产生果报，所以就没有产生果报

if they do not give results in their allotted time they become defunct

如果在指定的时间，它没有产生果报，就变成无效

in the case of arahants all their accumulated kamma from the past

以阿罗汉为例，所有过去积累的业

which was due to ripen in the future life

原本要在后世成熟

becomes defunct with their final passing away

因为他们最终涅槃而变成无效

so when they pass away

所以阿罗汉死后

there is no more rebirth for them

不会再有投生

and so all the kammas they did in the past become defunct

所以他们过去所造的所有业，都变成无效

either kusala or akusala

不管是善业，还是不善业

they cannot give results any more

不会再产生果报

simply because there is no more rebirth for an arahant

因为阿罗汉不再投生

so these are the four kinds of kamma

所以这些就是四种业

by way of the time they give results

根据它们产生果报的时间

so again there are seven javanas

再来，有七个速行

the first javana give results where?

第一个速行产生果报，何时？

in this life the kamma at first javana

第一个速行是在此世

and then seventh javana kamma at the seventh javana

然后第七个速行所造的业

gives results in the next life

在下一世产生果报

and

然后

the kamma during the five moments in-between

中间的五个速行

give results beginning with the third existence or third life

从第三世开始产生果报

until the end of samsara

直到轮回的结束

and if any of these does not give results in its allotted time

如果它们没有在给定的时间产生果报

then it becomes defunct

就会变成无效

and when an arahant or a buddha or a paccekabuddha

当阿罗汉、佛陀、辟支佛

pass away

他们去世的时候

when they attain parinibbana

当他们获得般涅槃的时候

then all their kammas become defunct

他们所有的业都变成无效

simply because there is no more rebirth for buddhas paccekabuddhas and arahants and

因为佛、辟支佛、阿罗汉不会再投生

so they cannot give results

所以这些业就不会产生果报

so now we have gone through these three

现在我们学习了这三组

three sets of four each

每组四种业

so the first set is by way of function

第一组是依作用

the second set by order of ripening or giving results

第二组按照产生果报的次序

the third is by the time of giving results

第三组：按照产生果报的时间

now as I said before

我之前也说过

the manual just gives us the list of this

概要精解只是给我们一个列表

it does not going to any detail about this

并没有详细阐释

twelve kinds of kamma

这十二种业

just a classification and the list of the kammas

只是一个分类列表

but with the fourth by place of ripening

但是从第四组：依成熟之地

the author will go into some detail

作者就会详细介绍

ok, we will do it tomorrow

好，我们明天讲这个

now there are some questions today

今天有一些问题

is sankhara in pañcakhaṇḍa the same as kamma

五蕴中的行蕴是不是就是业？

kamma is included in sankhara in pañcakhaṇḍa

五蕴中的行蕴是包括业的

let me explain first pañcakhaṇḍa

我先解释五蕴

now pañcakhaṇḍa means five aggregates

五蕴就是五个蕴

now these five aggregates are aggregate of matter, aggregate of feeling, of perception, of mental formations and of consciousness

这五蕴是：色受想行识

now the first one is matter, the second one is feeling

第一个是：色，第二个是：受

and the third one is perception

第三个：想

but the fourth one consists of fifty cetasikas

但是第四个包括50个心所

fifty cetasikas other than feelings and perception

五十个心所，不包括受、想

feeling is one separate aggregate

“受”是一个独立的蕴

and perception is another separate aggregate

“想”是另外一个独立的蕴

but the other fifty cetasikas are collectively called sankhara aggregates

但是其他五十个心所统称为行蕴

this sankhara aggregate is translated as karmic formation, volitional activities and so on

这个行蕴被翻译成：业的构成、思的活动等等

now among the fifty cetasikas that constitutes sankhara aggregate

在五十个组成行蕴的心所中

there is cetana

就有思心所

so kamma is included in the sankhara aggregate in five aggregates

所以五蕴中的行蕴包括业

and whenever you see the word sankhara

当你看到“行”这个词

you have to be careful

你就要小心

because

因为

sankhara can mean one that produces

“行”的意思可以是“创造者”

and also it can mean that is produced

也可以是“被造者”

one meaning is the active meaning

一个是主动的意义

and the other is passive meaning

一个是被动的意义

you need to know which meaning is intended in the given context

你需要了解在特定的语境中表示哪个意义

that is not easy

这并不是那么简单

sometimes

有时候

even monks have to rely on the explanations given in the commentaries and sub-commentaries

即便是出家人，都需要借助注释书、复注来理解

now

现在

among the five aggregates there is sankhara aggregate

五蕴之中，有行蕴

the word sankhara there is to be understood in the active sense

这个“行”是按照主动的意义来理解

so the mental states that do that produce that make

指能够“创造”的心所

they have some activity and so they are said to make they are said to produce

它们有所行动来造、生产

and in paṭiccasamuppāda

在缘起里

you have the word sankhara

有这个词“行”

so that sankhara is also to be understood in an active sense

这个“行”也是按积极的意义理解

something that produces

创造者

because sankhara means kamma there

因为在那里“行”是指业

but in the saying that all sankharas are impermanent

但是在“诸行无常”这句话里

all sankharas are dukkha

诸行皆苦

then sankhara is to be understood in passive meaning

这个“行”就是从被动意义来理解

sankhara means those that are made that means those that are conditioned

“行”指“被造者”，即有为法

so whenever you see the word sankhara please

所以你遇到“行”这个词

try to find out whether it is in the active sense or passive sense to be understood

请了解它是主动还是被动的意思

it is not always easy

这往往不容易

so we always have to rely on the commentaries to explain to us

所以我们需要借助注释书的解释

so

所以

kamma is sometimes call sankhara actually

业有时候被称为“行”

the sankhara aggregates means actually kamma aggregates

实际上行蕴，就是指业蕴

that means a group of mental factors headed by sankhara which is kamma

就是以“思”为首的一组心所，这就是业

and then the question is: if so then is sankhara the javana cittas

下一个问题是：如果是这样的，那么行就是速行心吗？

sankhara is kamma

“行”就是“业”

so kamma means volition cetasika

业指思心所

so strictly speaking, sankhara is not citta

所以严格来讲：行不是心

sankhara is the cetana or the volition which is cetasika

行就是思心所

sometimes we may talk without differentiating the consciousness and kamma

有时候，我们可能不加区别地讲心、业

but strictly or technically speaking

但是严格地讲

we have to differentiate these two

我们必须区分这两者

so citta is one thing and kamma or cetana is another which is mental state

所以心是一回事，业或思心所是另外一回事

and which accompanies citta

它伴随着心

the world is destroyed by fire, water and air

世界被火、水、风所摧毁

according to the table our present world will be destroyed by what element?

根据这个表，我们现在的这个世界将被什么元素所毁灭

and on which number?

我们现在处于第几个世界？

we don’t know which number we are in right now

我们不知道我们现在处于第几个世界

but it is probable that it will be destroyed by fire

但是很可能被火所毁灭

because fire…destruction by fire takes place how many times

因为……火要将这个世界毁灭多少次？

in eight times, we have seven times destroyed by fire

在八次之中，有七次是被火所毁坏的

so it is probable that the present world will be destroyed by fire

所以，目前这个世界是很有可能被火所毁灭

it’s been stated that the coming of Metteyya buddha will be when the human lifespan will be around eighty thousand years

据说弥勒佛降生的时候，是人寿大约八万岁的时候

how does one cultivate in the practice so that one will be able to meet the Metteyya?

我们应该如何修行，才能碰到弥勒降生？

but you know even the ancient teachers, ancient authors made aspiration like that

但是，即便是古时候的论师也会发这样的愿

as a result of writing this book, may I be reborn in the tusita heaven

愿以此造论功德，往生兜率天

and see the Metteyya bodhisatta

遇到弥勒菩萨

and then when he goes down to the human world and becomes the buddha

当他降生到人间成佛时

may I also be reborn in the human world and becomes his disciple

愿我也降生到人间，成为他的弟子

now

现在

this manual the original one

这本概要精解的原本

is commented upon by different commentators

有很多不同的论师写过注释

there are sub-commentaries to this book

就是这本书的复注

so one sub-commentary which was widely used until this time

有一个复注直到现在，还很流行

is called Vibhāvinī-Ṭīkā

它被称为《阿毗达摩义广释》

so that tika was written by one called Sumangala

这个复注是妙吉祥所造

and at the end of that tika he made this wish

在这本复注末尾，他发了此愿

he was very devoted to his teacher

他对他的老师非常恭敬

who wrote a Sinhalese paraphrase to this manual

他的老师用暹罗语解释了这本概要精解

so that teacher made an aspiration that he will be reborn in tusita and see the Maitreya buddha and become his disciple and so on

他的老师发愿投生到兜率天和弥勒佛相会，做他的弟子等等

so the author of Vibhāvinī the subcommentary also makes a similar aspiration

所以，《阿毗达摩义广释》的作者也发了类似的愿

and he said

他说

may I see my teacher as teacher in that life and may I see Maitreya buddha

我希望那时候见到我的老师也见到弥勒佛

so whenever you do a meritorious deed

所以，无论你做了什么善事

you make that wish

你发这个愿

say, may I be reborn during the time of Maitreya buddha, see him

愿我投生到弥勒佛那个时代，见到他

and listen to his dhamma and attain enlightenment something like that

听他讲法，然后觉悟，等等

At which plane system will be conducive for one to be reborn to earth

在哪一界对投生到地球有利

once their lifespan in that plane system expire

当他在那一界的寿命结束时

place on current present time to the era of Maitreya?

就能投生到弥勒佛的那个时代？

I think you don’t have to worry about the time

我不认为你应该担心这个时间问题

because it is said that the future buddha Maitreya will become the buddha when human lifespan is eighty thousand years

因为据说未来佛弥勒佛降生时人类的寿命是八万岁

and so to just have wish just make aspiration that you will be reborn at the time when Maitreya buddha come to this world

所以，只要发愿，愿在弥勒佛降生的时候，你就会投生到那里

how is it possible for one so developed and attain asañña-satta realm

投生到无想有情天的高级众生，怎么可能

and yet is disgusted with mind

还厌恶名法呢？

is it this wrong view? yes it’s wrong view

这不是邪见吗？是的，这是邪见

they are described as diṭṭhier

他们被称为邪见者

diṭṭhier means having wrong views people having wrong views

邪见者，就是具有错误知见的人

and how are they to develop and practice without a mind?

没有名法，他们怎么修行呢？

no, they cannot develop they cannot practice so long as they are there

是的，他们只要在无想有情天，就不能继续修行

because they are like statues

因为他们就像是雕像

so they do not have mental activity at all

他们没有任何心理活动

and so they cannot practice anything there

所以在那里他们不能进行任何修行

they cannot develop their mind there because there is no mind with them

他们不能在那里修心，因为在那里根本没有心

so they will be in that existence for five hundred great eons

所以他们那里要呆500大劫

and at the end they will come down to the human world or the deva world

最后他们会降生到人间或欲界天

as you think they are those that have wrong view

如同你所说，他们是具有邪见的

because it is not a right view to say that because of the mind we suffer

因为如果你说名法导致痛苦这不是正确的知见

we suffer because we have both mind and body, mind and matter

我们受苦，是因为我们同时具有名法、色法

not just mind or not just matter

不单单是由名法或色法造成的

so both these people who develop disgust for rupa and disgust for mind

所以厌恶色法，或厌恶名法的人

are those who go to the extremes

都是走极端的人

so

所以

that is why these asañña-satta is also included in the realms that we are not to want to reborn in

所以无想有情天也是我们不希望投生的地方之一

now isn’t killing especially of many people a weighty kamma enough to obstruct phala consciousness

杀生，特别是杀很多生是不是一种障碍果心的重业？

now it is not weighty kamma so it cannot obstruct phala consciousness

它不是重业，所以不能障碍果心

and that is why anguilimala is able to attain arahantship

所以鸯掘摩罗能够成为阿罗汉

you have clearly stated that only tihetu, again, three root

你明确说过只有三因结生

three rooted person can attain the different stages of enlightenment

三因结生的人才能获得各种程度的觉悟

did buddha implied only to three rooted persons

关于三因结生，佛陀是不是这样提及过呢？

when he give the assurance that whoever practice the four foundations of mindfulness from seven days to seven years

佛陀肯定地讲过，修习四念处的人七日之内，或七年之内

can be expected to realize first, second or third stages of enlightenment

就会证得初果、二果、三果

yes

是的

because only those born with three roots can attain first or second or third or fourth stages of enlightenment

因为只有三因结生的人，才能证得初果、二果、三果、四果

so when buddha said

所以当佛陀说：

you can reach attainment in seven days or seven years and so on

你可以在七日内或七年内获得觉悟等等

he had in mind the beings with three root consciousness as rebirth consciousness

他心里的意思就是指三因结生的人

buddha implied only three rooted persons when he gave the assurance

佛陀这样明确地讲的时候他的意思就是指三因结生的人

so now today we come to

所以，今天我们

now we have finished three groups of classification of kamma

我们学习完了三组业的分类

into twelve kinds so

分成十二种

tomorrow we will study the kamma by place of ripening

明天我们将学习：业按照成熟之地分类

sadhu, sadhu, sadhu

萨度，萨度，萨度

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tonight we come to the classification of kamma by place of ripening

今晚我们依成熟之地给业分类

that means by the place where the kamma gives results

意思就是按照产生果报之地分类

and this is according to abhidhamma method

这是根据阿毗达摩的方法

and so the author gives us more details about this classification

所以作者对此种分类阐释的更详细

so with respect to the place in which the effect takes place there are four kinds of kamma

根据产生果报之地，业可以分为四种

namely one unwholesome kamma, akusala kamma

就是：不善业

and two wholesome kamma pertaining to the sense sphere

第二：欲界善业

there are ten realms in sense sphere

欲界有十界

and this kamma pertains to that sense sphere

这种业属于这个欲界

three: wholesome kamma pertaining to the fine material sphere

第三：色界善业

that is rupavacara kamma, rupavacara kusala kamma

色界业，色界善业

and there are sixteen rupavacara realms

有十六个色界

and four: wholesome kamma pertaining to the immaterial sphere

四：无色界善业

this is arupavacara kusala kamma

这是无色界善业

it pertains to four immaterial planes

属于四个无色界

so actually there are two: unwholesome and wholesome

所以实际上是两种：不善业、善业

and wholesome is again divided into that pertaining to sense sphere to fine material sphere and to immaterial sphere

善业又分为：欲界、色界、无色界

the first of them is akusala or unwholesome kamma

第一个：不善业

unwholesome kamma or akusala kamma is threefold, divided into three according to the door of action

不善业根据所依之门分为三种

namely, bodily action verbal action and mental action

就是：身门、语门、意门

now when we do some kamma

当我们造业时

sometimes we do the kamma with the body

有时候我们是用身体造业

sometimes with speech or verbal action

有时候用语言造业

and sometimes we do it in the mind only

有时候只是在心里造业

so there are three kinds of unwholesome kamma

所以有三种不善业

there are in pali called kāyakamma, vacīkamma and manokamma

巴利语是：身业、语业、意业

kāya means body, vacī means speech, mano means mind kaya意思是身，

vaci是语，mano是意

and kāyakamma is of three kinds

身业分为三种

the first is killing, pāṇātipāto

第一是杀生

and then stealing, adinnādānaṃ第二是偷盗

and sexual misconduct, kāmesu micchācaro

第三是邪淫

so these three

这三种

are called kāyakamma

被称为身业

kamma that occurs through the door of body

是通过身门而造的业

through the door of body

通过身门

so when you do these kammas you do it with your body

所以，当你造这些业时，是用身体造

although mind is also involved in it

虽然“意”也牵涉其中

but body is the main door

但是身体是主要所依之门

with which you do these acts

你依靠身体来完成这些行为

and it is said generally occurring through the door of the body

这里说：主要是通过身门发生

because killing can be done by speech also

因为杀生也可以是用语言来完成

when you tell someone to kill some other person or some animal

当你告诉别人去杀人或杀动物

so then it is through speech or vacī这样就是通过语言完成

but mostly it is done through the door of body and so it is called kāyakamma, bodily action

但是杀生主要是通过身门完成所以它就被称为身业

so although it is called bodily action

所以虽然被称为身业

sometimes it may be done through speech

有时候，它可能是通过语言完成的

and the door of the body is known as bodily intimation

身门也被称为身表

now the bodily intimation is a technical term

身表是一个专有名词

so you will find it in the sixth chapter

你们在第六章会学到

it is something like movement of the body

它就是身体发生的行为

so when you want to do something

当你想做什么事的时候

the desire to do arises in your mind

这个做事的欲望在心里生起

and that desire to do creates some material properties that are caused by mind

这种做事的欲望使心制造了某些色法

and the increase of the material properties in the mind

这种心中色法的累积

is just what we call movement

我们称之为行动

so although we think things move

所以虽然我们觉得有东西在运动

actually they don’t move

实际上它们没有动

but at different moment there are more material properties produced

在不同的刹那，有更多的色法被创造出来

and so we think that is is moving

所以我们就觉得在运动

so but according to abhidhamma, nothing moves

但是根据阿毗达摩，没有东西在运动

and we can understand this with the analogy of motion picture

我们可以通过放电影来类比

so we think when we watch motion pictures we think that the pictures are moving on the screen

我们看电影的时候，觉得图像在屏幕上运动

there are moving pictures on the screen

屏幕上有运动的图像

but actually there are no moving pictures

但是实际上，并没有运动的图像

there are still pictures one still picture after another

只是一个个静止的图像

projected on the screen in rapid succession

飞快地投射到屏幕上

and then our mind combines those into one composit moving picture

然后我们的心，将它们结合合成了一副运动的图像

so that is why I say you don’t say with your eyes, you see with your mind

所以我们说你们不是用眼睛看你们是用心在看

what we see with our eyes is just the still pictures

我们眼睛所看的，只是静止的图像

projected in rapid succession on the screen

迅速投射到屏幕上

they can project about thirty six frames a second or something like that

它们按照每秒36帧的速度被投射到屏幕上，等等

so they’re so fast

这个速度很快

that we’re not able to see that they’re still pictures

我们无法看出它们是静止的图像

so we combine these pictures in our mind and then

所以我们在心里将它们组合

make up in our mind an illusion of movement

在心中形成运动的假象

so when we see the pictures on the screen we think that they’re moving but

所有当我们看到屏幕上的图像我们觉得它们在运动，但是

they’re not moving pictures

它们不是运动的图像

so in the same way in our actual life also we think that we move our hands we move from one place to another

同样，在实际生活中，我们认为我们移动了双手，从此处移到彼处

but actually at every moment there is just the body

但是实际上，每个刹那，只是身体

not moving

没有移动

but then at another place another body, and another place another body, and so think it is moving

另外一处，又是身体，再一处，也是如此我们觉得它在移动

so that kind of movement is called bodily intimation

所以这种行为被称为身表

it is one of the twenty eight material properties that will be taught in the sixth chapter

是28色法之一，第六章会讲到

so whenever we do killing, stealing or sexual misconduct

当我们犯下杀生、偷盗、邪淫时

we do through this movement of the body

我们通过身体行为来做

so this movement of the body is called the door of the body

所以这种身体的行为被称为身门

now the ten mentioned here

这里提到的十种

the three through the door of body

三种是通过身门

four through the door of speech

四种通过语门

and three through the door of mind

三种通过意门

are called ten unwholesome courses of action

被称为十不善业之道

you find that on page 227

可以在第227页看到

the above passage enumerates the ten unwholesome courses of action,

上文列出了十种“不善业之道”

they’re called in pali akusalakammapatha

巴利语是这样的： akusalakammapatha akusala you know, unwholesome, kamma is kamma and akusala是不善，kamma就是业

patha means a road or here a course patha就是路，这里称为道

so there are three bodily, four verbal and three purely mental actions

所以身业三、语业四、纯意业三

and there is a saying that

有一种说法

an act becomes a full course of action

成为足道之业

so that two thing we must understand regarding killing and so on

关于杀生等，我们要明白两点

just the wrong action and a full course of action

恶业与足道之业

when

当

a person tries to kill

某人试图去杀生

let’s say to kill an animal

假设是想杀一只动物

but the animal is not killed

但是动物没有死

so when the animal is not killed although the man tries to kill it

虽然这个人想杀它，如果动物没死

he performs what is called a wrong doing

他造了恶业

by way of his body, or bodily action

通过身体行为造恶业了

but that does not constitute killing or a full course of action because the animal is not killed

但是这并不能导致杀生的足道之业因为动物并没有被杀死

only when the animal is killed

只有当动物被杀死的时候

does it become a full course of action

才成为：足道之业

and when it becomes a full course of action

当成为足道之业时

it can give results at patisandhi or relinking or at rebirth

才能在结生时产生果报

so it can gives rebirth results when it become a full course of action

当成为“足道之业”时，才能产生结生的果报

so sometimes

所以有时候

we have to find out whether it becomes a full course of action

我们要找出它是否成为：足道之业

or it is just an action

还是仅仅是业

because if it is just an action not a full course of action

如果仅仅是业，而不是足道之业

then it may not give very bad results

可能就不会带来很坏的果报

so in the case of killing

所以，以杀生为例

somebody tries to kill somebody

一个人试图杀死某人

but when the victim is not killed

如果受害者没被杀死

then it does not become a full course of action

就没有被成为：足道之业

we may call it an evil action or wrong action, wrong action through the body

我们可以称之为通过身体所造的恶业

so in the guide it said, then it becomes a full course of action

所以在助读里，就说：成为足道之业

oh, let us read this: such volition is an unwholesome kamma

哦，我们读一下：这种思心所是不善业

regardless of whether or not it completes the action,

不管该行为是否已经完成。

but if it does reach completion of the action

但是如果它已经完成了该行为

and achieves its aim

达到他的目的

(e.g. the death of the intended victim, the appropriation of another’s property, etc.) then it becomes

例如：受害者死亡，完成获取他人之物，那么这就成为了

a full course of action.

足道之业

The characteristic of a full course of action is being a kamma with the potency to take on the rebirth-generating role.

足道之业的特征就是有产生结生的作用的能力

that means being a kamma that gives results

意思就是能产生果报的业

results as rebirth

结生果报

so even though we try to kill somebody or some animal some being

所以即使我们试图杀害某人、动物或其他众生

if that being is not killed then it does not become a full course of action

如果没有杀死，就不成为：足道之业

so we must understand this

我们必须明白这点

let us go back to Pāṇātipātā我们回到：杀生

the word Pāṇātipātā, pāṇā means a being

这个词，pana意思是：众生

and technically a being means

严格上说，众生指

the life faculty in that being

众生的命根

now you will learn the life faculty also in the sixth chapter

你们在第六章也会学到命根

it is also one of the twenty eight material properties

也是28色法之一

there is something like life in our body

我们的身体里有生命之类的东西

because of that life we’re alive

因为这个命根，我们活着

if that life departs if that life is no longer in our body we’re said to be dead

如果这个命根离开我们的身体，我们就死了

so that life faculty is what is called pāṇā being here

所以这个命根，就是pana，这里称为“生”

and atipāta means atipata意思是

pāta means dropping down pata意思是：放下

so here dropping down means let it disappear sooner than it would otherwise

这里的“放下”指让他尽早消失

so when we kill a being

所以当我们杀害一个众生

that means we do not let that being or the life of that being to go its course

意思是不让该众生寿终正寝

we try to cut short its life

我们要让他早点死

and so that cutting short is what we call here atipāta

这里让它短命就是杀生

so pāṇātipāta means cutting short the life of a being

所以杀生就是让某个众生的生命变短

or taking life

杀生

this is one bodily action

这是身业的一种

and when the action achieves its aim like the death of the victim and so on

当这个业达到目的，例如受害者死亡等

then it becomes a full course of action

就成为：足道之业

now devadatta tried to kill the buddha

提婆达多曾经想杀死佛陀

but he was not successful

但是他没有成功

so he did not commit pāṇātipāta of the buddha

所以他没有造杀佛这个业

the second one adinnādānā第二个是：偷盗

now adinna means not giving and ādāna means taking adinna是“没有给予”，

adana意思是“取”

adinnādānā means taking what is not giving

所以偷盗就是：不予而取

so that is commonly described as stealing

一般就称为：偷盗

stealing, robbing, cheating

偷窃，抢劫，欺骗

so all these kamma under adinnādānā这些都是偷盗下面的各种业

so taking something that is not given to you by the owner

就是不经所有者同意而获得

is one unwholesome action

这是一个不善业

you do through the body the door of the body

通过身门而完成

so it is included in the bodily action

所以被包括在身业里面

so when you steal something you have to use you body to do it

当你偷盗什么东西，需要用身体去完成

here also you can tell someone to steal

这里同样你也可以从语言上让别人去偷

so it can also arise through the door of speech

所以这也可以通过语门生起

but because it mostly is committed through the body of door it is included here

但是大多数时候，是通过身门完成所以就被包括在身门里

here also although you try to steal

这里同样，虽然你想偷盗

but you do not get the thing then that does not constitute a full course of action

但是如果你没有获得此物那么就不能构成：足道之业

although again it is an evil action, or it is an wrong action

虽然它属于恶业，是错误的行为

and then the third one is kāmesu micchācaro

第三个：邪淫

so kāmesu means a sensual pleasures kamesu意思是感官的愉悦

micchācaro means wrong practice micchacaro指错误的行为

so it is translated as sexual misconduct

所以翻译为：邪淫

sometimes it is translated as adultery

有时候翻译成：通奸

but it is more than adultery

但是它的涵盖比通奸更广

so it is

所以它是

having relations with someone who is said to be unlawful object

与不合法的对象发生关系

now there are different kinds of women taught in the discourses

在佛经里，提到了不同的女性

that a man should not approach

男人不能接近她们

they are off-limit for men

是男人的禁区

and so when a man has sexual relationship with a woman included in those off-limit persons

如果一个男人与这些女人有性行为

then he commits these akusala

那么就造了此恶业

the sexual misconduct

邪淫

so there are many things to be said about these precepts or these unwholesome courses of action

关于这些戒律，不善的足道之业有很多需要进行说明

sometimes we try to find out

有时候，我们要找出

how many conditions are to be fulfilled in order for one act to become a full course of action and so on

一个行为成为足道之业，需要满足多少条件，等等

but sometimes people say

但是有时候，人们说

trying to find these, are just trying to find excuses

试图厘清这些条件，就是试图找借口

so just stay away from these altogether and that’s the safest thing to do

所以避开所有这些条件这就是最安全的行为

don’t even try to kill an animal don’t even try to kill a being, that’s the best thing to do

不要试图去杀害动物不要想去杀害众生，这就是最安全的事情

you may try to kill and then you may say, oh, I

你可能想去杀生，然后说，哦

I try to kill it but it is not killed, and so it does not become a full course of action

我想杀生，但是没杀成所以不是足道之业

so I’m not so bad

所以我并不是那么坏

so in this also the killing and then stealing

同样，杀生、偷盗也是如此

and the three so these three are called unwholesome bodily actions

这三个被称为三个身不善业

because when we do one of these bodily actions we do

因为当我们造这三个身业之一

with unwholesome mind or unwholesome consciousness

我们就是带着不善的心去做

now later on we will find out what is the root of these actions

稍后我们要找出这些业是什么因？

so these three are called kāyakamma

所以这三个被称为身业

that means the actions committed through the door of the body

意即这些业是通过身门在造的

and they’re called committed through door of body because generally they occur through door of body

之所以被称为通过身门而造是因为它们大多数从身门产生

but sometimes they may be done with the speech

但是有时，它们也可能通过语言完成

but yet they’re still considered bodily actions

但是仍然被称为身业

so there’re three kinds of bodily actions

所以有三种身业

which are unwholesome which are bad

是不善业，是不好的

and that they’re killing, stealing and sexual misconduct

是：杀生、偷盗、邪淫

the next group is

下一组是

actions generally occurring through the door of speech

通常是通过语门发生的

so you use your mouth to do these actions

所以你用你的嘴巴来造业

the first one is musāvādā, false speech, telling lies

第一个是：妄语

so you tell a lie and then you acquire this akusala

你撒谎，就会造此不善业

and when the lie causes ruining to the other person

当妄语给别人带来损害

then it becomes a full course of action

就成为：足道之业

sometimes you may say a lie, but it doesn’t affect the other person much

有时你可能犯了妄语，但没给别人造成多大影响

then it does not become a full course of action also it is a lie

那么它就不能成为：足道之业当然这也是妄语

so a lie and a lie that is a full course of action there are two things

所以妄语、足道之妄语这是两件事

so if you ruin the other people’s property or

如果你损害到了别人的财产

repute or whatever then it becomes a full course of action

或者名声等等。那么这就是：足道之业

sometimes people have to tell lies

有时候人们必须打妄语

just not to hurt other people

目的是为了不伤害别人

or to not to or to get people from getting hurt or something

或者不要让别人受到伤害

so they’re called white lies, so white lies are not so bad

所以，这被称为善意的谎言善意的谎言并没有那么坏

although still they’re lies

虽然它们也算是妄语

but the intention is also not bad

但是动机不是坏的

and so they do not become a full course of action

所以就没有成为：足道之业

but when you have taking the precepts

但是当你受戒后

that means you break the precepts when you tell a lie

你如果妄语，就说明你犯戒了

whether it ruins the other person’s reputation or property or whatever

不管有没有损害他人的名誉、财产等

because breaking the precepts and become a full course of actions are two different things

因为犯戒、成为足道之业这是两件不同的事情

you break the precepts but it may not become a full course of action

你虽然犯戒，但是也可能没有成为足道之业

so the false speech or telling lies becomes a full course of action

所以，妄语成为足道之业的条件是

when the other person’s reputation and others is ruined

造成了别人名誉的损害，或者别人有损失

now the next one is pisuṇāvācā in pali slandering

下一个是两舌，

slandering means

两舌的意思是

trying to break two people two friends

试图离间两个人的关系，离间两个朋友

so there are two friends and you want to break their friendship

你想离间两个朋友之间的关系

so you go to one person and tell something

你向其中一个人讲一件事

and then you go to another person and tell something again and

然后向另外一个人，再跟他讲

in this way you can break their friendship

这样你就离间了友情

so that is what is meant by pisuṇāvācā这就是两舌的意思

now pisuṇa means crushing pisuna意思是：离间

vācā means speech vaca就是语言

so crushing speech means friendship crushing speech

所以离间的语言能够摧毁友情

so here also only when the friendship is crushed

这里只有当友情被离间了

only when they’re divided does it become a full course of action

只有两人被离间了，才能成为：足道之业

sometimes you try to separate two people but they don’t

有时候你想离间别人，但是没有成功

then in that case it is not a full course of action

那么就不是足道之业

so it is not just slandering it is more than slandering

所以两舌不是英文的中伤，意思更广

so sometimes it is translated as back-biting

有时候翻译成：背后说人坏话

even back-biting is also does not cover the meaning of pisuṇāvācā即使翻译成：背后说人坏话，也不能涵盖巴利语原义

back-biting is telling something bad about somebody in his absence

背后说人坏话就是：别人不在场，讲他坏话

but if you have no intent to break the friendship

但是如果你本意并非离间友情

it is different, right? so here

那么就完全不同，对吧？所以这里

the back-biting or telling something bad about somebody to another person

背后讲人坏话，或者在第三者面前讲人坏话

is with the intention of braking their friendship

想破坏别人的友情

so the intention of breaking their friendship is

所以，破坏友情这个动机

important thing in this pisuṇāvācā在两舌中很重要

slandering or whatever we may translate it in english

不管你用什么英语词翻译都一样

and the next one is pharusāvācā下一个是：恶口

pharusa means rough or harsh and vācā means speech pharusa意思是：粗鲁的，严厉的

vaca意思是：言语

so harsh speech that means using harsh words

意思就是言语很粗鲁

like swearing or like saying, may you die or something like that

例如：赌誓，或者说：你去死吧！之类的

so this is called pharusāvācā or harsh speech

所以，这就称为恶口

people often use harsh speech when talking to each other

人们讲话的时候，经常恶口

when the other is hurt then it becomes a full course of action

如果别人受到伤害，那么就是：足道之业

now here also only when the intent is harsh does it become a really harsh speech

只有当动机是恶的，才是恶口

sometimes

有时候

you say something, some harsh words

你说了难听的话

but you don’t mean them

但是你动机并非如此

so in that case it does not constitute the harsh speech

这样就不构成：恶口

so the example given in the book is that

书里的例子是

there were a mother and son

有母子二人

and the son wants to go out to the forest, and the mother didn’t want him to go but

儿子想外出去森林，妈妈不让他去

the son didn’t obey her and so he went out

儿子没听话，出去了

so when he went out the mother said,

他出门的时候，他妈妈说

may a wild buffalo follow you or attack you

希望你碰到野牛，被它攻击

so he went to the forest and

儿子去了森林

he found the real buffalo trying to attack him

真的有野牛要攻击他

so at that time he said,

这时候他说

may what was in the mind of my mother happen and not what just she said

希望我母亲口中的话不要成真我母亲可不希望我真的遇到野牛

because although the mother said may the buffalo attack you

因为虽然母亲说了：希望你被野牛攻击

she didn’t want him to be attacked by a buffalo she was just angry so she just said this

她并不希望儿子被野牛攻击只是因为生气，才这么说

so in that story it is said that the buffalo just went away

所以，这个故事里，最后野牛走开了

so when the intent is harsh or it is… or harsh speech

所以当动机是恶的，就算是恶口

although the words the word itself may be not harsh

即使语言本身并不难听

sometimes kings want to execute a person, they may say put him to sleep

有时候国王想杀人，可能说：让他沉睡过去

so when they say put him to sleep it is really a harsh speech

所以当他说：让他沉睡过去，这就算是真正的恶口

because the intent is to kill that person

因为动机是杀掉那个人

nowadays also

现代社会也是如此

if you have pets sometimes the doctors will advise you to put the dog to sleep or put the cat to sleep

如果你养了宠物，有时候宠物医生会建议你让你的猫狗永眠

so they use the expression: putting it to sleep but actually they are killing

他们会这样表达：让狗永眠，实际上就是要杀了这只狗

so only when the intent it harsh

所以只有当动机是恶的

is this harsh speech otherwise it is not

才是恶口，否则就不算

and the last one is samphappalāpa

最后一个是：绮语

sampha means nonsense sampha意思是：没有意义的

and palāpa means talking palapa意思是：讲话

so talking nonsense

讲废话

talking nonsense means talking that is not conducive to spiritual development

讲废话意思是讲与修行无关的话

so talking, making a frivolous talk is called samphappalāpa

讲话，讲轻浮的话，就是绮语

telling the stories that are not true, something like that

讲虚假的故事，如此等等

but here also only when the other person believes you

但是这里同样，只有当别人相信你

does it become a full course of action

才成为：足道之业

sometimes you use imagery story just to help people

有时候你编故事帮人

to refrain from evil or something like that

帮他们断除恶，等等

so that is not called frivolous talk

这就不叫绮语

frivolous talk is just you want them to believe in what you say and spend your time without any benefits to be derived from that talk

绮语是让别人相信你，花了很多时间讲无益的话

so that is called samphappalāpa

这就被称为：绮语

in our commentaries they always say samphappalāpa is always talking about Rāmāyana and Mahabharata

在注释书里，论师常常说，绮语就是谈论罗摩衍那、摩诃婆罗多

[laughs] so sometimes we’re not fair

所以有时候，我们也不公正

we think the stories of other people are all nonsense

我们觉得别人的故事是废话

what is important here is

这里重要的一点就是

the talk which is not conducive to spiritual development

对修行无益的谈话

which is not conducive to getting more kusala

不能增进善业的谈话

or getting rid of akusala and so on so

不能消除恶业，等等

such kind of talk is called samphappalāpa

这种话被称为：绮语

and these four are committed generally through the door of speech

这四种主要是通过语门完成的

now we can write a musāvādā我们可以书写妄语

we can write pisuṇāvācā and so on

也可以书写出两舌之语

but normally we do lying, slandering and others with our speech

但是通常我们通过语言来：妄语、两舌等等

since they generally occur through this door of speech

因为它们主要通过语门产生

they’re called vacīkamma

它们被称为：语业

the verbal action

语言行为

and since here they’re akusala they’re called unwholesome verbal actions

因为它们在这里都是恶业它们被称为不善语业

and here the door of speech is known as vocal intimation

这里语门被称为语表

now there are two intimations taught in the sixth chapter

第六章有两个“表”

they’re part of the twenty eight material properties

它们属于28色法

so the one is bodily intimation

一个是身表

and the other vocal intimation

另外一个是语表

so vocal intimation simply means talking or speech

语表就是说：讲话、语言

so by talking I make you understand what I mean

通过语言让你明白我的意思

and by bodily action I make you understand what I mean

通过身体行为让你明白我的意思

that is why they’re called intimation

所以就被称为“表”

so I intimate you by the gesture of the body or by what I say

我通过身体动作或者语言向你表达

the bodily gestures maybe differ from country to country from culture to culture

不同的国家、不同的文化身体动作的意义可能不同

so when we want to call somebody what gesture do you use in this country

所以当我们想招呼某人在你们这个国家用什么动作？

like this or like this?

这样？还是这样？

in the united states they use like this so you put your hand facing your face

在美国，他们这样。将手对着脸

and then you bring the fingers towards you and show this gesture

然后将手指朝向自己，做这个动作

so that means please come

意思就是：请过来

but in our country maybe in the east they use this one

但是在我的祖国，可能在东方，他们就做这个动作

they turn their palm towards the person and then they put down their fingers like this

他们将手掌朝向别人，然后将手指这样放下来

so sometimes it can create misunderstanding

所以，有时候这样就会造成误会

because in our country calling a person like this is impolite

因为在我的祖国，这样招呼人是不礼貌的

so people will be insulted, feel insulted if you call them like this

人们会感到被冒犯了，如果你这样招呼他们

but in the united states it is normal

但是在美国，这很正常

so a burmese man went to new york

所以一个缅甸人去了纽约

and he wanted to call a taxi

他想叫出租车

so when he saw a taxi he call this way: come, come

所以当他看到出租车，他这样招呼：过来过来

this means bye bye in america

这在美国意思是：拜拜

so the taxi also made this gesture to him and went away

所以出租车司机也对他做这个动作，然后就走了

so he was angry

所以他就生气了

so the bodily gestures maybe different from the country to country nation to nation culture to culture

所以不同的国家、民族、文化肢体语言可能就会不同

and that is called bodily intimation

这被称为：身表

so verbal intimation is the word to use when we communicate with each other

语表就是我们交流时用的语言

so by saying the words I make you understand my intention or what I mean

所以通过讲话让你明白我的动机，我的意思

so when I say if I tell lies

所以当我……如果我打妄语

when I try to destroy the friendship of others

如果我想离间别人的友情

I used the words

我使用语言

so with these words I try to achieve my aim

通过这些语言来达到我的目的

so mostly I will do this with speech

所以大多数时候，我是通过语言来进行的

and so these four are called vacikamma the verbal actions

所以，这四个被称为：语业

the other three are called manokamma

其他三个是意业

mind action so mental actions

意业：通过心造业

the first one of them is in pali abhijjhā第一个是：贪婪

so it is translated as covetousness

被翻译成：贪婪

but I don’t really know what covetousness is

但是我其实不太明白这个英语单词

now covetousness or abhijjhā贪婪

is the mental factor of greed it is lobha

是一个心所，贪心所

arisen as the wish to acquire another person’s property

希望获得别人的财产

if I’m attached to my property, this is not called abhijjhā如果执着于自己的财产，不叫贪婪

but if I want to acquire to another person’s property

但是如果我想获得别人的财产

for example I see a new car with another person

例如，我看到别人的新车

now I want to possess that car, I want to take that car for me

我想拥有那辆车，想将其占为己有

I want to acquire that another person’s property for me

我想获得别人的财产

so when I want to take that for me

所以当我想将之占为己有

there arises abhijjhā in my mind

心中就生起了贪婪

abhijjhā is greed, but it is a special kind of greed

贪婪就是贪，是一种特殊的贪

even though greed arises for another’s property it does not become a full course of action

即便你生起了对别人财产的贪婪但还不足以构成：足道之业

unless one gives rise to the wish to take possession of that property

除非你希望占有那个财产

so now I’m so attached to the car so I want to take that

现在我很执着那辆车，想获得它

so then I have abhijjhā in my mind

然后我心中生起了贪婪

so this is what abhijjhā means

这就是贪婪的意思

the wish to acquire another person’s property

获得他人财产的愿望

so he may say it would be good if it becomes my property something like that

所以他可能说：如果那是我的财产多好啊，等等

so if I think like that then I have abhijjhā in my mind

所以如果我这样想，心中就有了贪婪

this is done in mind only

这只是在心里完成的

I do not really take the car for me

我不需要真正将车占为己有

or I do not tell anybody to take the car

也不需要让别人获取这辆车

but only in my mind I wish that the car become my property

只是在心里希望这辆车成为我的财产

so that kind of lobha is called abhijjhā所以这种贪称为贪婪

but in many places in the discourses

但是在经文里很多地方

abhijjhā may mean just lobha or just greed not this special kind of greed

贪婪可能指贪，不是这种特殊的贪婪

so sometimes we have to understand according to the context

所以有时，我们要根据语境来理解

now this word appears in the satipatthanasutta at the beginning

这个词在念处经开头出现过

removing covetousness and grief in the world he dwells contemplating on the body

为除世贪忧，观身而住

ardent clearly comprehending and mindful removing covetousness and grief in the world

精勤、正知、正念，除世贪忧

there covetousness or abhijjhā in pali

这里的贪婪

does not mean just this kind of lobha

不是仅仅指此种贪

it means any lobha, any attachment any desire, any craving

它指任何贪：任何执著、欲望

but here we’re studying abhidhamma and so

但是这里我们学阿毗达摩，所以

abhijjhā here means the desire to possess another person’s property

贪婪这里指：占有他人财产的欲望

and the second one is byāpāda

第二种是：嗔恨

byāpāda is translated as ill-will and it is dosa

嗔恨被翻译成：恶的愿望，它是嗔

so it is a mental factor of hatred which becomes a full course of action

所以是嗔心所，它成为足道之业的条件是

when it arises with the wish that another being meet with harm and affliction

当它生起时，希望其他众生受到伤害，遭受烦恼

it would be good if he meets with harm

如果他受到伤害，那就好了

if he meets with affliction and so on

如果他遭受烦恼，那就好了，等等

that kind of wish is called byāpāda

这种愿望被称为：嗔恨

although we say it is wish it is not lobha

虽然我们说这是愿望，但这不是贪

it is dosa

它是嗔

you want another person to come to trouble, you want another person to come to harm

你希望其他人遇到麻烦希望其他人受到伤害

so that kind of dosa is called ill-will here

这种嗔被称为嗔恨

and the last one is micchādiṭṭhi wrong view

最后一个是：邪见

micchā means wrong and diṭṭhi means seeing or view.

“邪”就是错误的，“见”就是看法，观点

so micchādiṭṭhi wrong view becomes a full course of action

所以邪见成为足道之业的条件是

when it assumes a form of one of the morally nihilistic views

就是假定某种道德上的虚无主义

which deny the validity of ethics and the retributive consequences of action.

否定伦理的有效性，否定业的果报

now there are people during the time of the buddha

在佛陀时代，有些人

who did not believe in kamma or its results

不相信业、业报

they say that there is no kamma

他们说没有业

whatever you do is just doing it is not kamma

无论你干什么，只是单纯的做，不是业

since it is not kamma there can be no consequences of kamma

因为没有业，所以也没有业报

sometimes, they say

有时候，他们说

there are no results, whatever results there are, they just happen

没有果报，任何结果，都只是单纯的事件

they are not conditioned by or produced by cause

并不是由什么原因造成的

so they don’t believe in cause and effect they don’t believe in kamma and its results

所以他们不相信因果，不相信业、业报

such people are called micchādiṭṭhi or those who has wrong views

这种人被称为邪见者

three such views are mentioned often in the sutta pitaka

经藏里经常提到三种这样的邪见

so these are mentioned in the pitaka and also in the commentaries

这些在经藏、论书里都有提到过

now number one nihilism

第一个：断见

nathika diṭṭhi

断见

which denies the survival of the personality in any form after death,

否定个体在死亡后以任何形式存在

that means there is no future, there is no results

就是说没有未来，没有果报

this is just one life and when life ends at death

只此一生，死亡之后

that is all that is to it, nothing more

再没有别的，仅此而已

so this is called nathika diṭṭhi

所以这就是断见

thus negating the moral significance of deeds;

否定行为的道德意义

and number two is: akiriya diṭṭhi the inefficacy of action view

第二：无作见

that means deeds have no efficacy and producing results

意思是：行为是不能产生果报的

and thus invalidates moral distinctions;

这样就让道德的属性失效

so

所以

the actions have no power to give results actions are just actions and nothing more

行为没有产生果报的力量行为就是行为，仅此而已

that is one kind of diṭṭhi or wrong view and the third wrong view is ahetuka diṭṭhi

这也是一种邪见，第三种邪见是：无因见

ahetu simply means no cause

无因，就是说没有原因

so no cause wrong view the acausality view

所以就是无因见

there is no cause or condition for the defilement and purification of minds

认为没有污染或净化心的因缘

that beings are defiled and purified by chance, fate, or necessity.

有情是由于偶然、命运或需要而被污染或净化

so

所以

these are called wrong views in Buddhism

这些在佛教里被称为邪见

actually these three deny both kamma and its results

实际上此三者否定业、业报

when you deny kamma you also deny the results

当你否定业的时候，你也就否定了业报

and when you deny the results you also deny the kamma

你否定了业报，也就否定了业

so whether you say I deny kamma

所以当你说：我否定业

you deny both kamma and its results

你就一起否定了业、业报

in the same way, if you say I deny the results then you deny the causes as well

同样，你说：我否定业果那么你也就否定了因。

so although they’re different in some way

所以虽然它们在某种形式是不同的

actually, they’re the same, because they deny both kamma and its results

实际上，它们是一样的因为它们都否定了业、业报

so not believing in the law of kamma, not believing in the law of cause and effect

所以，不相信业的法则，不相信因果

is called micchādiṭṭhi

就被称为：邪见

so this micchādiṭṭhi arises in our mind

我们心里生起这种邪见

now we may study the doctrines taught by these teachers

我们可能学习这些外道的论点

and when we’re really convinced that there are true teachings

如果我们真的相信这是真正的法义

and we take them to be our own view

我们将之作为自己的观点

and when that view becomes so fixed in our mind that we cannot be taught otherwise than this

当这些观点在我们心里牢固成立我们不能接受其他的观点

the micchādiṭṭhi arises in our mind

那么我们心里就生起了邪见

so these three occurring only in the mind without bodily or vocal intimation

这三者只在心里产生没有身表，也没有语表

because you just think of them it arises in your mind

因为你只是在心里想到它们

and so they do not arise through the door of speech the door of body

所以它们不通过语门、身门生起

so they’re called mental actions

所以它们被称为：意业

actions in the mind

心里产生的业

now

现在

the bodily actions are three

身业有三种

verbal actions are four

语业有四种

and mental actions three

意业有三种

altogether ten

一共是十种

so these ten are called ten unwholesome courses of action

这十种被称为：十不善业道

now from among these the first one pāṇātipāto

其中第一个是：杀生

it’s included in the five precepts

这是五戒之一

so if you claim to be the disciple of the buddha

如果你自称是佛教徒

then you’re required to keep that precept

你就必须守这些戒

abstention from killing living beings

戒杀生

and then second of the five precepts is adinnādāna

五戒之二是：偷盗

so abstention from taking what is not given abstention from

戒不予而取

cheating, abstention from robbing

戒：欺骗、抢劫

there are many things

还有其他许多

and then the third precept among the precepts is kāmesu micchācara

五戒之三是：邪淫

and so long as you’re a disciple of buddha, you’re

只要你是佛教徒，你就

expected to keep these precepts, abstention from killing

要守这些戒：戒杀、

stealing and sexual misconduct

戒盗、戒邪淫

and also false speech musāvādā也要戒妄语

it is the fourth of the five moral precepts

这是五戒之四

so you’re expected to keep this precept, abstention from telling lies

你要守这个戒，戒妄语

and then the slandering, harsh speech and frivolous talk are not included in the precepts

然后是：两舌、恶口、绮语没有被包含在这些戒律里

and abhijjhā, byāpādo, micchādiṭṭhi

贪婪、嗔恨、邪见

covetousness, ill-will and wrong view are also not included in the precepts

贪婪、嗔恨、邪见也没有包含在戒律里

so you see only four of the five precepts included in these unwholesome courses of action

所以你只看到五戒中的四个被包含在不善业道里

what is missing

缺了哪个？

the fifth one, taking intoxicants

第五个：服用麻醉品

so there are people who argue

所以就有人争辩说

since taking intoxicants is not included in these ten

因为服用麻醉品不包含在这十个之内

we might as well do it with immunity

我们就得到豁免，可以不守

but our ancient teachers will not let us go that way

但是我们古代的老师是不会让我们这样做的

so they said, although it is expressly not mentioned among the ten

所以他们说：服用麻醉品虽然很明确地不包含在这十个里面

we must take it to be included in kāmesu micchācara

我们必须将其归入到邪淫里面

now kāmesu

邪淫

kāma means desirable sense object

“淫”就是感官的所缘

so sensual pleasures, wrong practice in sensual pleasures

所以感官的愉悦，在感官享受上的错误行为

so if we understand that way we can include drinking in the kāmesu micchācara

所以，如果我们这样理解那么饮酒就会被包含在邪淫里面

it is a kind of wrong doing in sensual pleasures, drinking, the taste

这是在感官享受上的错误行为喝酒，沉迷于味道

so our teachers the ancient teachers said drinking should be included in kāmesu micchācara

所以，我们古代的老师说饮酒应该被包含在邪淫里面

because it is a form of wrong doing regarding the sensual pleasures that is taste

因为它是种感官享受的错误行为就是沉浸于它的味道

so lay buddhist keep these five precepts as their basic practice

所以在家居士，将守五戒作为基本修行

the five precepts are called niccasīla permanent sīla

这五戒被称为“常戒”

that means laypeople are expected to keep them always

意思就是在家人要时刻守好这五戒

and once these precepts are taken

一旦你受了这五戒

and you mean to keep them for life then you don’t have to take them again

你就要终生受持，不需要再受戒

because they will be with you as long as you want to keep them

因为只要你想守戒，它就一直伴随你

if you want to keep for just one day

如果你只想守一天戒

then they will be with you for one day

那么它们就伴随你一天

and if you want to keep them for one month and they will be with you for one month

如果你想守一个月它们就伴随你一个月

at the end of one month, they will not be with you, you don’t have to do anything

这个月结束之后，它们就与你解除关系，不需要做其他任何事情

but nowadays people take precepts everyday

但是如今大家天天受戒

so that is to affirm the purity of moral conduct

为了确保道德操守的纯净性

and also when you take everyday you get more and more merit

也是想通过天天受戒来增加功德

and also sometimes one or two of the precepts may be broken

同时，有时候，可能会犯一两条戒

so when you know that they’re broken

所以当你知道犯戒了

if one is broken then you can take that one only again

如果犯了一条戒，那么就需要将其再受一次

or you may take the five again

或者将五条再受一次

but there is one statement that

但是这里有一个说明

when you take the precepts

当你受戒之后

when you say, I take these five precepts

当你说：我受持这五戒

then if you break one precepts all are broken

如果你将来破了一条戒，所有五条都破了

because you undertake to keep them as a whole as a group

因为你是将这五条作为一个整体来受持的

I will keep five precepts

我要受这五戒

but if you say like pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi

但是如果你是这样受的：我受持不杀生戒

one by one that

这样一条条受持的

means if you break one you just break one not the others

意思就是：如果你犯了一条戒，那么你只犯一条戒，不涉及其他

so that is the difference

这就是区别

so it is better to take the precepts one by one

所以最好是一条条受戒

than taking five and saying I undertake to keep the five precepts

这比将五条作为整体受更好

so now we have ten unwholesome courses of action

我们现在有十不善业道

and now

现在

we will see what motivate these actions

我们看看这些业的动机

now of them killing, harsh speech, and ill-will spring from the root of hatred, dosamula

其中，杀生、恶口、嗔恨来源于嗔根

so pāṇātipātā springs from killing a living being spring from dosa

杀生来源于嗔

and harsh speech comes from dosa

恶口来源于嗔

and byāpāda it is itself dosa

嗔恨本身就是嗔

so when these happen, when these occur

所以当这些业产生时

these occur springing from the root of dosa

这些是从嗔根产生

so that means in buddhism there is no mercy killing

就是说：佛教里没有慈悲之杀

whether it is out of mercy or not, when you kill there is dosa at that moment

不管是不是出于慈悲，你杀的刹那，就是有嗔恨

that killing may be motivated by mercy

这种杀生的动机或许是出于慈悲

but at the real moment of killing, there is dosa

但是在实际杀生的刹那，有嗔恨

so you cannot get away from it

你不能摆脱这点

saying, it is mercy killing, because I don’t want this being to suffer more and so on

不能说：这是慈悲之杀生，因我不愿此众生受更多的苦等

because here in abhidhamma they said

因为这里，阿毗达摩讲

this killing comes from the root of dosa, that means when we kill

这种杀生来源于嗔因，意即，杀生时

at the moment of killing, what type of consciousness will be in our mind

在杀生的刹那，生起的是什么心？

when we kill something or somebody

当我们杀生的时候

one of these, right?

这些心之一，对吧？

so we kill with this citta or this citta

所以我们杀生时，生起这个心，或者这个心

so whenever we kill one of these citta arises in our mind

只要我们杀生，这些心中的一个就会生起

and both of them are accompanied by what

这两者都是伴随什么的？

dosa, right? dosamula, hatred ill-will or anger

嗔，对吧？嗔因，嗔恨

so killing can never be done with mercy or lobha or whatever

所以慈悲杀生是不可能的杀生不可能伴随慈悲、贪之类的

and

还有

sexual misconduct, covetousness and wrong view from the root of greed

邪淫、贪婪、邪见，来源于贪根

so sexual misconduct is done through greed or lobha

所以邪淫是通过贪来完成的

and covetousness also lobha

贪婪也是贪

and wrong view accompanies lobha

邪见是伴随贪的

so they come from the root lobha or the root of greed

所以它们来源于贪根

the remaining four arise from two roots

剩下的四个从两个根中生起

the remaining four means

剩下的四个是：

adinnādāna, stealing

偷盗

and then what?

然后是什么？

pisuṇāvācā, samphappalāpa

两舌、绮语

so the remaining four arise from the two roots

所以剩下的四个来源于两个根

when we say something to destroy friendship of others

当我们离间他人的友情时

it may be motivated by one of the two roots

可能来自于这两个因之一

that means motivated by hate or motivated by greed or just attachment or lobha

就是说嗔因或者贪因

so out of the ten

所以说，这十个当中

killing, harsh speech and ill-will spring from hate, dosa

杀生、恶口、嗔来自于嗔

and sexual misconduct, covetousness, and wrong view from greed or lobha

邪淫、贪婪、邪见来自贪

and the remaining four from two roots dosa and lobha

剩下四个来自两个根：嗔、贪

now

现在

we’re studying about kamma here

我们在这里学习业

and kamma is defined as cetana

业被定义为思心所

so actually killing means actually the cetana

所以实际上杀生就是思心所

the mental state that arises when we do the killing

是在杀生时生起的心所

so that cetana which accompanies the citta when we kill a being is called killing here pāṇātipāta

当我们杀生时伴随那时生起之心的心所，被称为杀生

so we must take all to mean the cetanas not just the action

所以我们将所有都指思心所，不仅仅是行为

not the killing action not the stealing action

不是指杀生的行为，偷盗的行为

but the cetana the volition that arises when we do these activities

而是在这些行为产生时的思心所

and these ten akusalas these ten unwholesome courses of action

这是十个不善业道

are done with one of the twelve akusala cittas

伴随着这十二个不善心之一而完成

so according to the classes of consciousness

所以根据心的分类

according to the arising of consciousness

根据心的生起

this unwholesome kamma is altogether twelve-fold

这些不善业一共是十二种

because there are twelve types of consciousness that can arise when we do these ten unwholesome actions

因为在做这十种不善业时，有十二种心会生起

so when we do pāṇātipāta then

所以当我们杀生时

we will have what of these two accompanied by dosa, right?

两个嗔根心之一就会生起，对吧？

and when we say harsh speech, when we wish other people’s ruin other people’s trouble

当我们恶口，希望别人受到伤害，陷入困境

then one of the two accompanied by dosa arises in our mind

那么这两个嗔根心之一就会生起

then kāmesu micchācāra, when people commit that crime

邪淫，当人们造这个业时

there is lobha in their mind, so

心中就有贪，所以

one of these eight akusala cittas accompanied by lobha

这八个贪根不善心之一生起

and abhijjhā again lobha and micchādiṭṭhi again lobha

贪婪，也是贪根，邪见，也是贪根

and then the other four when we do the other four

其他四个，当造其他四个业时

the consciousness that arises in our mind may be accompanied by lobha or accompanied by dosa

那么我们心中生起的心，可能是贪根，也可能是嗔根

now what about the last two moha

那么最后两痴根呢

there are not mentioned here

这里并没有提到

but they are like in the background

但是它们就像在幕后一样

because moha is concomitant with all these twelve types of consciousness

因为痴根伴随所有这十二种心

although we call just the last two mohamula

虽然我们只是称最后两个为痴根

actually moha is presented with all the twelve types of consciousness

实际上，痴伴随所有十二种心

so by way of cittas

所以根据心的分类

we can say there are twelve kinds of unwholesome kamma

我们可以说有十二种不善业

but by way of the door of action

但是按照业之门分类

then we say there are ten

我们说有十种不善业

three of the body door

身门三个

four of speech door

语门四个

and three of mind door

意门三个

so altogether there are ten unwholesome courses of action

所以一起就有十不善业道

and these ten unwholesome courses of action will give result in the future

这十个不善业道会在将来产生果报

at both re-linking and during life

在结生和生命中产生果报

and when they give results they will give bad results

当他们产生果报时，会产生恶报

so if we do not want to get bad results

所以如果我们不想获得恶报

we must refrain from doing these unwholesome actions

我们必须不造这些不善业

so when we can refrain from doing these unwholesome actions

所以当我们能够不做这些不善的业

we will not get the painful results of these actions

我们就不会获得这些业的痛苦果报

so understanding these ten unwholesome courses of action

所以明白这十不善业道

will help us to avoid getting akusala

会有助于我们避免造不善业

that means to avoid getting suffering in the samsara

即避免在轮回中受苦

so these are the unwholesome kamma

这些就是不善业

and they will give results in the woeful states and in the kamavacara and also rupavacara world

它们产生果报的处所是：恶趣、欲界、色界

so we will study them a little later

我们稍后再学习

ok, let’s have a break

好，我们休息一下

disk02track04

now we come to wholesome kamma or kusala kamma

我们现在看善业

so we finish the ten unwholesome courses of action

我们刚讲完十不善业道

wholesome kamma of the sense sphere is threefold according to the door of action, namely

根据业之门，欲界善业有三种，分别是：

bodily action pertaining to the door of the body, verbal action pertaining to the door of speech

身业、语业

and mental action pertaining to the door of mind this is

意业

almost the same as, with the unwholesome kamma

这几乎与不善业是一样的

so wholesome kamma is also of three kinds

所以善业也分三种

bodily actions, verbal actions and mental actions

身业、语业、意业

and they occur through the door of body, the door of speech and the door of mind

他们通过身门、语门、意门发生

so we get three kinds of wholesome kamma the bodily action and so on

所以我们获得三种类型的善业：身业等等

these are actually the opposite of the ten akusala kammas just mentioned

这些实际是上节课提到的十不善业的对立面

so for the kusala kāyakamma

所以对于身善业

that means abstention from killing living beings, abstention from stealing, abstention from sexual misconduct and so on

就是：离杀、离盗、离邪淫等等

and for the four through the door of speech

对于语门的四种

abstention from false speech and so on

离妄语等等

and for the three mental actions

对于四个意业

the first one is called non-covetousness

第一个是：无贪

and the second one is non-ill will, that means loving-kindness

第二个是无嗔，就是慈悲

and the third one is right view

第三是：正见

so in this way we get ten wholesome courses of action

这样我们就有十善业道

so actually they’re the opposite of the ten unwholesome courses of action

实际上，它们是十不善业的反面

and also

同时

the wholesome kamma of the sense sphere is

欲界的善业

divided into first three

首先被分为三种

giving, sila and mental development

布施、持戒、禅修

in pali dana, sila and bhavana

巴利语分别是：

dana, sila, bhavana when these wholesome actions are performed

当造这些善业

one of the eight kamavacara kusala consciousnesses arise in the mind

会生起这八个欲界善心之一

so by way of arising of consciousness

所以根据心的生起

they’re eightfold

有八种

that means with these eight types of consciousness

意即，根据这八种心

or with one of these eight types of consciousness

或者伴随着这八种心之一

we do these wholesome kammas of the sense sphere

我们造这些欲界的善业

dana, sila and bhavana

布施、持戒、禅修

again dana, sila and bhavana are expanded into ten kinds of wholesome actions

同样：布施、持戒、禅修可以扩充成十善业

so when they’re tenfold, they are: one giving, dana

所以如果看成十种，就是第一：布施

two: virtue, sila

第二：持戒

and three: meditation or mental development, mental culture, bhavana

第三：禅修

now dana as you know is giving, the practice of charity

布施，就是给予，做慈善

so giving what you have,

将你所有的东西给别人，

giving food to the monks and to the buddha and so on

供养僧人、佛陀食物

or offering other requisites

或者供养其他资具

or just giving to some charitable purposes

或者出于其他慈善目的布施

so this is giving, dana

这就是布施

when giving is done with respect to the recipient

当我们出于对受施者的尊敬来给予

we call it dana

我们称之为：布施

so actually dana means just giving

所以实际上布施就是：给予

so giving to the pets in your house is also a dana

布施给你家的宠物，也是布施

so feeding them food is also a kind of dana

所以你喂它们，也是种布施

and the second one is sila, virtue

第二个是：戒律

sila is actually abstention from wrong doing

戒律实际上是远离恶业

that is why you have the precepts as I undertake the training precept of abstention from killing and so on

这就是为什么你受戒：我受持不杀生戒等等

now with regard to sila

关于：持戒

please note that sila is the control of bodily actions and verbal actions

请注意：戒律是对身业、语业的约束

sila is not control of mental actions

持戒并不是对意业的控制

so by sila we can control our bodily actions and verbal actions but not mental actions

所以通过戒律，我们可以控制我们身业、语业，而不是意业。

because the nature of sila is abstention, abstention from wrong doing

因为持戒的性质就是远离，远离恶业

so

所以

suppose you practice dana in your mind

假设你在心里布施

that is not dana

那不是布施

it is just thinking in the mind

只是心里的想法

so sila here is the abstention from wrong doing by body or by speech

这里的持戒就是远离身体、语言的恶业

so

所以

if you think of killing a human being or killing a being

如果你只是脑子里想杀生

just thinking will not constitute breaking of sila

仅仅想想并不构成犯戒

your sila is still intact

你的戒律还是完整

although it may be contaminated

虽然它可能被染污了

although it may become dirty by your wish to kill

虽然因为你杀生的愿望，戒律受到玷污

but so long as you do not practice killing with your body

只要你没有实际去杀生

or some comments

也没有口头上让别人杀

your sila is still intact

你的戒行还是完整的

so this please note

所以请注意这点

because there are people who say if you even think of killing, you have broken the sila

因为有的人说：只要你想着杀生，就犯戒了

but that is not so

但是并非如此

so sila is broken only when you do something with your body and your mind

所以只有当你的身、意同时做了某事，才会破戒

just thinking in the mind will not break your sila

仅仅在心里想想，并不会破戒

although it is a bad unwholesome or wrong doing in the mind

虽然它是不善的意业

so sila has to do with only the bodily actions and verbal actions

所以戒律只是与身业、语业相关

and not with mental actions

不是与意业相关

I’m not encouraging you to think bad thoughts

我并不是鼓励你起不善的念头

but just thinking bad thoughts does not constitute breaking of the moral precepts

但是仅仅是起坏的念头并不构成破戒

so the third one is bhavana

第三个是禅修

bhavana means making much developing

巴利语原义是：很大的进步

so here developing means developing your mind through practice of meditation

进步这里是通过禅修得到灵性的进步

so it is just translated as meditation

所以就直接翻译成：禅修

with regard to meditation as you know

关于禅修，你们知道

that you can practice samatha meditation or vipassana meditation

你们可以修止禅，也可以修观禅

samatha meditation by itself

单单只有止禅

without vipassana meditation cannot lead you to enlightenment

如果没有观禅，是不能导致觉悟的

but vipassana even without samatha can lead you to enlightenment

但是观禅，即使没有止禅也能够导致觉悟

so

所以

whether you practice samatha or not

不管你有没有修止

you must practice vipassana if you want to gain enlightenment

如果你想获得觉悟，你必须修观

and there are forty subjects of samatha meditation

止禅有40个业处

you can take any one of these forty

你可以用这40个中的任意一个

and then you go to vipassana meditation

之后你就修观禅

or you can just practice vipassana meditation at the beginning without practicing any samatha meditation at all

你也可以不修止禅，直接就修观禅

so these are the three basic actions among the ten wholesome kamma of the sense sphere

这是欲界十善业之中三个基本的业

and then number four is reverence

第四个是：恭敬

being respectful to people

尊敬别人

being respectful to elders

尊敬年长者

being respectful to the three gems to the monks and so on

对三宝恭敬，对出家人恭敬等等

when you pay respects to the monks and others

当你恭敬出家人或其他人时

your mind has the one of the eight kamavacara kusala cittas arising in it

你的心就生起八个欲界善心之一

so it is called wholesome kamma

所以它被称为善业

and then number five is service

第五个：服务

so service to sick people, service to old people, service to monks, service to help people relieve suffering and so on

服务病人、老人、僧人，帮助他们离苦等等

so that is service

这就是服务

so when you do service also one of the eight kamavacara kusala cittas arise in your mind

当你服务的时候，八个欲界善心之一就会生起

and number six here is translated as transference of merit

第六个这里翻译成：回向功德

the word transference I don’t like

英文词本义是转移，我不喜欢

so I say sharing of merit

我就翻译成：分享功德

because transfer and share I think they’re different

因为转移、分享，我认为这两个意义不同

when you transfer something that means you change the place

当你转移某物的时候，说明改变了它的位置

when I transfer this thing from this place to this place

当我将此物从此处转移到彼处

then this is thing is no longer in this place

那么此物就不再在此处

so if you transfer your merit to another person then

所以如果你将功德转移给别人

the merit will go to another person and no merit will be left anew

那么功德就到别人那里去了你这里就不会剩下功德了

so this word transference is not so good

所以转移这个词不是很好

so we say sharing of merit

所以我们说分享功德

again sharing of merit should be understood not as sharing a cake

分享这个功德不可以理解为分享蛋糕

it is sharing a candle

就像分享一盏灯

when you share a cake you get to eat only half

你和别人分享蛋糕，你只能吃一半

but when you share merit

但是当你分享功德时

your merit does not decrease

你的功德不会减少

actually your merit increases because

实际上你的功德增长了，因为

the sharing of merit is also merit

分享功德也算功德

so you get double merit when you share merit after you’re doing some meritorious deed

所以当你做善事之后，进行功德回向，那么就有双倍的功德

and sharing of merit is compared to letting other people light their candle from your candle

功德回向就像让别人的蜡烛从你的蜡烛上取火

so you’ve a candle and then other people come and light their candle from the candle

所以你有一支蜡烛，别人拿蜡烛从你蜡烛上取火

and the light of your candle does not decrease actually it shines more with the light of other candles

你蜡烛上的火并没有减少实际上，加上别人的烛光你的蜡烛显得更亮了

so in this way sharing of merit

这样，分享功德

is not like sharing a cake, so you do not loose any merit

不像分享蛋糕，你并没有损失任何功德

actually you gain more merit

你实际上获得了更多的功德

and not only do you get more merit

你不仅获得了更多的功德

but other people also get chance to get merit depending on your merit

通过你的功德，其他人也有机会获得功德

so you’re helping other people also get merit by sharing merit

所以通过分享功德你在帮助别人获取功德

and when those who share your merit are the petas and others the hungry ghosts and others

分享你功德的饿鬼和其他众生

then they get the result of the share immediately

他们会立刻获得分享的果报

so sharing of merit is a very good practice

所以，分享功德是一种很好的修行

we should do whenever we do some meritorious deeds

所以当我们做善事的时候，应当回向

dana, or sila or meditation

布施、持戒或禅修

and number seven is rejoicing in others’ merit

第七是：随喜功德

that means simply saying sadhu sadhu sadhu

意即仅仅说三声萨度

so when you say sadhu sadhu sadhu that means you rejoice at the merit done by another person

当你说这三声萨度的时候，你就在随喜他人的功德

or you accept his share of merit

或者说你接收他的功德

if you do not say sadhu sadhu sadhu if you do not accept, then you do not get it

如果你不说这三声萨度，如果你不接受功德，你就没有功德

so in order to get the merit shared to you

所以为了获得别人分享给你的功德

you have to accept it by saying sadhu sadhu sadhu or good good good

你得通过说三声萨度来接收它萨度也就是善哉

so when you accept the merit that means you get merit yourself

所以当你接收功德时，意即你自己获得功德

not that you get the merit of another person

不是说你获得了别人的功德

but you get merit depending on the merit shared by another person

而是你基于别人分享的功德，获得功德

so not that merits of another person change place and come to you

不是说别人的功德换了地方，跑到你这里

but when you say, when you rejoice the merit done by others

当你随喜别人所做的功德

when you say sadhu sadhu sadhu

当你说萨度萨度萨度时

when you say that one of the eight kamavacara kusala cittas arises in your mind

当你这样随喜时，你就生起八个欲界善心其中一个

so you get merit

所以你就获得了功德

the merit you get is dependent upon the merit that is shared by the other persons

你获得的功德依赖于别人分享的功德

so sharing of merit can work for both one who shares and for those who accepts the share

所以功德回向对于回向功德者、接受回向者都有用

and who gets the share of merit they may even get the immediate results

接受回向者，他们甚至可以立刻获得果报

now we are human beings here and we will say

我们是人类，我们会说

let’s say I will share merit with you and you say, sadhu sadhu sadhu and

假设我回向功德，你们说三声萨度

you say sadhu sadhu sadhu and you get merit and just that

你们说三声萨度，获得功德，仅此而已

no body gets the results immediately

没有人会立刻获得果报

but when merit is shared to those hungry ghosts who have…

但是当把功德回向给饿鬼时

our relatives or friends who have passed away and will reborn as hungry ghosts

回向给我们过世的，现在在饿鬼道中的亲人、朋友

and they share our merit they say sadhu sadhu sadhu

他们分享了我们的功德，说了三声萨度

it is said that they get results immediately

据说他们会立刻获得果报

they get free from that miserable state and they will become prosperous and happy

他们脱离恶道，会变得幸福安乐

so sharing of merit and rejoicing at the merit is a very important kusala actions we should do whenever we do a merit

所以在我们做功德时，回向功德、随喜功德是非常重要的善业

sharing of merit and rejoicing in others’ merit

回向功德、随喜功德

now some people say we want to know

有人说：我们想知道

can we say sadhu sadhu sadhu even though merit is not shared to us

即使别人没有回向功德时我们能不能说萨度萨度萨度呢

we see some people do meritorious deed

我们看到有些人做善事

and let’s say they don’t share merit with us, and we see them doing it and we’re happy about that

假设他们没有回向功德我们看到他们做善事我们很高兴

can we say sadhu sadhu sadhu and get the share

我们能够说萨度萨度萨度，分享到功德吗

yes

是的

so whether merit is shared to you or not

无论功德有没有回向给你

you see somebody doing merit you say good good good sadhu sadhu sadhu

你看到别人做善事，你说：好好，善哉善哉，萨度萨度

then you will get the share of merit, ok

然后你就会分享到功德，好

and number eight is hearing the dhamma, listening to the dhamma talk

第八是：听闻佛法

attending classes like this

参加这样的讲座

so this is included in what?

所以，这被包括在什么里面？

bhavana, mental culture

被包括在禅修里面

hearing the dhamma,

听闻佛法

so learning an innocent type of knowledge

学习正面的知识

not learning something with which to cause harm to others

不学习给别人带来伤害的知识

but learning some innocent knowledge is also hearing the dhamma

学习正面的知识也是听闻佛法

so it is also a kind of bhavana

所以这也是种禅修

and teaching the dhamma, giving dhamma talks and teaching classes like this, is also an act of kusala

宣讲佛法，做佛教讲座像我这样办佛学讲座，也是善业

and teaching other innocent subjects is also teaching the dhamma

教授其他正面的知识，也是宣讲佛法

so the number eight is called dhamma savana

所以第八是：听闻佛法

and number nine is called dhamma desanā第九是：宣讲佛法

so

所以

both hearing the dhamma and teaching the dhamma are included in the bhavana

听闻佛法、宣讲佛法都被包含在禅修里面

and number ten is straightening out one’s view that means

第十是：让知见变得更正确

getting the right view of things

获得正确的知见

right view here means understanding that beings have kamma only as their own property

正见这里指：明白业是众生的唯一财产

so this is the belief in kamma the law of kamma

所以就是相信业，相信业的法则

now buddha always said

佛陀总是说

beings have kamma as their own property

业是众生唯一的财产

kamma is their matrix or let’s say their mother

业是众生之母

kamma is their relative kamma is their refuge and so on

业是众生之亲人；业是众生之庇护所等等

so

所以

believing in the law of kamma

相信业的法则

or understanding that beings have kamma along as their property

或者明白众生以业为财产

and whatever they do either good or bad they will get the results of their kamma

无论他们做善事还是恶事都会获得业的果报

so this is called a straight view or correct view

所以这就被称为正见

and this correct view can take many forms

这种正见有很多形式

believe in the kamma as the property of beings

相信业是众生的财产

and also

同时

seeing the true nature of things during the practice of meditation

通过禅修，看透诸法的本质

that is also straightening out one’s views

这也是获得正见

before you practice meditation you may think that things are permanent for sometime at least

因为在禅修前，你可能觉得事物有时候是恒常的

but when you practice meditation you really see the objects coming and going through your own observation

但是当你禅修时，你就真正看到观察到所缘的生灭

then you come to conclusion that nothing is permanent

然后你就得出结论：一切都是无常的

so when you see nothing is permanent you also see that

当你看到一切都是无常，你也看到

things are bombarded by arising and disappearing

诸法都是不断生灭的

and there is nothing you can do about it

你对此无能为力

you have to accept what it is there

你需要如实接受一切

and so you see the impermanent nature suffering nature non-soul nature of things

你看到诸法的无常、苦、无我

so seeing these three characteristics is also called right view

所以看到这三相也被称为正见

and the attainment of path is also called right view and so on

获得道心也被称为正见等等

so here we are concerned with only kamavacara sense sphere wholesome kamma

所以这里我们只涉及了欲界善业

so here right view means

所以这里正见意思是

understanding the law of kamma

明白业的法则

and also seeing the three characteristics of all conditioned phenomena through vipassana meditation

同时通过观禅看透有为法的诸相

so these are the ten that are called ten wholesome kammas so

所以这些就是十善业道，所以

there are two sets of ten wholesome kammas

有两种十善业

the first one is the opposite of ten unwholesome kammas beginning with pāṇātipātā and so on

第一种就是从杀生开始的十种不善业的对立面等等

this list is different and this begins with dana, sila, bhavana and so on

而第二种是不同的，从布施、持戒、禅修开始等等

now it is said that

据说

we can include the other ones in either dana or sila or bhavana

我们可以将其他几个包含在布施、持戒或禅修里

now we have ten

我们有十个

we can put the others into dana or sila or bhavana

我们可以将其他几个放进布施、持戒或禅修里

and so we will get only three

所以就只有三个了

so dana sila and bhavana only three or the ten

所以布施、持戒、禅修，只有三个，也可以说是十个

now the reverence and service

恭敬和服务

is included in sila

包含在持戒里面

or keeping moral precepts pure

就是让戒律清净

because it is a kind of practice

因为这种修习

being respectful to others and doing service to others

尊敬别人，服务别人

they’re like practicing sila and so they can be included in sila

就像持戒，所以被包含在持戒里

and sharing of merit and rejoicing in others’ merit

回向功德、随喜功德

is included in dana giving

被包含在布施里面

now the first one is clearly dana

第一个很明白是：布施

because when you share merits you’re giving a chance to other people to get merit

因为当你分享功德时，你布施给别人获得功德的机会

so that is a truly dana

所以这实际也是布施

and rejoicing in others’ merit is also included in dana or giving because it is connected with giving

随喜别人的功德，也被包含在布施里，因为这也涉及到给予

and hearing the dhamma and teaching the dhamma

听闻佛法、宣讲佛法

and straightening out one’s views is

获得正见

included in bhavana meditation or mental development

被包含在禅修里

and also the commentaries say that

注释书里也说了

straightening out one’s views can be related to all of them

获得正见可以与所有三种联系起来

not just to bhavana and also to dana and sila

不仅仅与禅修有关也与布施、持戒有关

because only when you have straight view do you practice dana sila and so on

因为只有当你获得正见时你才会布施、持戒等等

because guided by this straight view we do dana we do sila and so on

因为在正见的引导下，我们才去布施、持戒等等

all these twenty kinds unwholesome and wholesome known as kamma pertaining to the sense sphere

所有这二十种不善、善，都被称为欲界业

this is kamavacara kamma

这是欲界的业

so twelve, this is by way of arising of consciousness 12种，这是按照生起的心来分类

so twelve unwholesome kammas

就是12种不善业

and eight wholesome kammas

八种善业

that means twelve, twelve cetanas accompanying twelve akusala cittas

就是说12个思心所伴随12个不善心

and eight cetanas accompanying eight kamavacara kusala

八个思心所伴随八个欲界善心

so these twenty are called kamavacara kamma

所以这二十个，被称为欲界业

kamma pertaining to the sense sphere

属于欲界的业

that belongs to sense sphere

属于欲界

now we come to rupavacara kusala

我们现在看色界善业

or rupavacara kamma

或者色界业

wholesome kamma of the fine material sphere is purely mental action

色界善业是纯粹的意业

now when you practice samatha meditation

当你修止禅时

you develop your mind

你在修你的心

so meditation is not bodily action

所以禅修就不是身业

not verbal action but it is mental action

不是语业，而是意业

and only through meditation do you get jhana

只有通过禅修，你才获得禅那

so you practice samatha meditation and you get first jhana second jhana third jhana fourth jhana fifth jhana

所以你修止禅，你获得初禅、二三四五禅

so when you get jhana

当你获得禅那时

if you go back to mind door thought processes

如果回看意门心路过程

you know that jhana consciousness arises in mind door thought processes

你知道禅那心生起于意门心路过程

that means they’re mental, they’re not connected with physical actions

意即它们是属于心的，与身体行为没关系

so

所以

the wholesome kamma of fine material sphere is purely mental action

色界善业是纯粹的意业

so no verbal action, no bodily action but it is purely mental action

不是语业、不是身业是纯粹的意业

so it belongs to manokamma

它属于意业

it is consisted in meditation and it is bhavana

他被包含在禅修里

it is development of mind that has reached absorption

是到达禅定状态的心的开发

so when you practice bhavana when you practice samatha meditation

所以当你禅修，修止禅时

you get concentration

你获得禅定

first you get the neighborhood concentration

首先你获得近行定

and then later you get the absorption concentration

然后你获得禅定

absorption concentration means jhana, jhana concentration

禅定意思是禅那，禅那定

so the rupavacara kusala action is,

所以色界善业

one that has reached absorption

必须获得禅那

or it must be jhana and it’s fivefold by distinction of jhana factors

或者说必须获得禅那，根据禅支可分为五种

so the rupavacara jhanas are five in number

所以色界禅那以数目计有五个

first second third fourth fifth

初禅、二三四五禅

how do they differ one from another

它们是如何区分呢

they differ one from another by the number of jhana factors arising with them

它们通过生起禅支的数目来区分

now as you all know the first jhana is accompanied by how many factors? five factors

你们都知道，初禅有多少禅支？五个禅支

and the second jhana, four jhana factors

二禅，四个禅支

third jhana three

三禅，三个禅支

fourth jhana two, and fifth jhana also two

四禅两个，五禅也是两个

so

所以

so they differ from one another through jhana factors

它们因禅支而不同

so since they’re five, four, three, two and two

因为它们的禅支数目分别是：五、四、三、二、二

they’re five rupavacara kusala

所以是五个色界善业

so these five jhanas are called rupavacara kusala kamma

这五个禅那被称为色界善业

that means the cetana arising with them

相应的思心所与之共生

and then arupavacara

然后是无色界

so you can gain arupavacara jhanas also through practice of samatha meditation

你也可以通过修止禅获得无色界禅那

and they’re the same as rupavacara kusala so

它们与色界善业是一样的

they’re purely mental action

它们是纯粹的意业

so you practice meditation and you get jhana

所以你通过禅修获得禅那

and the mind door thought process arises

生起意门心路过程

they’re also consisted in meditation

它们也被包含在禅修里

so they’re mental development

所以它们属于心的开发

you have to practice mental culture or mental development

你们需要通过禅修修心

to gain these jhanas and

获得这些禅那

when you gain these jhanas, these jhanas themselves are mental development

当你获得这些禅那，这些禅那本身也是属于禅修

and then they have reached absorption

所以就获得禅定

so before reaching absorption

在获得禅定之前

the citta is kamavacara citta

心是欲界心

when absorption arises it is

当禅那生起时

rupavacara or arupavacara

心就是色界或无色界心

here arupavacara cittas

在这里就是无色界心

so they have those that have reached absorption

所以就是获得了禅定

and this wholesome kamma of immaterial sphere arupavacara kusala kamma

这种无色界善业

is fourfold by distinction of their object

通过所缘分四种

you can go back to the first chapter

你们可以回到第一章

the five rupavacara jhanas differ from one another by way of factors

五个色界禅那以禅支而区分开

but the four arupavacara jhanas differ from one another

但是四个无色界禅那的区分

not by way of factors

并不是通过禅支

because they all have two factors

因为它们都具有两个禅支

now the first arupavacara jhana has two factors

第一无色界禅那有两个禅支

the second third fourth has two factors

二三四禅那都是两个禅支

so they do not differ by way of jhana factors

所以它们不是以禅支数而区分

but they differ by way of the objects they take

它们依所缘而区分

the first arupavacara jhana takes what as object?

第一无色界禅的所缘是什么？

the concept of space

空的概念

so the first arupavacara takes the concept of space or infinite space as object

所以第一无色界禅以空的概念，或者说空无边为所缘

and the second arupavacara jhana

第二无色界禅

takes the first arupavacara jhana consciousness as object

以第一无色界禅的禅那心为所缘

and the third arupavacara jhana takes the absence of the first arupavacara jhana nothingness of the first arupavacara jhana as object

第三无色界禅以第一无色界禅心的缺失为所缘

and the fourth arupavacara jhana consciousness

第四无色界禅那心

takes the third arupavacara jhana as consciousness, I mean as object

以第三无色界禅的禅那心为所缘

so

所以

each one of them differs from the others by way of the obejct each takes

它们因所缘的不同而区分

and not by way of factors

不是以禅支来区分

so they’re here mentioned as fourfold by distinction of the object

所以，这里就通过所缘分为四种

now if you can turn the book to page sixty four

你们翻开书第64页

there is a diagram

有一张表格

now the immaterial sphere cittas

无色界心

now citta number one base of infinite space

第一个心：空无边为所缘

so that is a first arupavacara citta

这是第一个无色界心

and its object, direct object is concept of space

它的直接所缘是：空的概念

that meant space

就是指：空间

and two: base of infinite consciousness that’s a second one

第二：以空无边为所缘

the object is the second one is consciousness of infinite space

第二个的所缘是：空无边心

that means the first arupavacara citta

就是第一个无色界心

and number three is called base of nothingness

第三是：无所有

and its object is concept of non-existence of the first arupavacara citta

它的所缘是：缺失第一个无色界心的概念

because when the person gets the second arupavacara citta

因为当一个人获得第二个无色界心

there is no more first arupavacara citta

就没有第一个无色界心

so it is no more at that time so it is non-existence

所以那时就是：无所有

that non-existence is taken as object when a person tries to get the third arupavacara jhana

当一个人要获得第三无色界禅就以无所有为所缘

so the object of the third arupavacara jhana consciousness is the concept of non-existence of the first arupavacara jhana consciousness

所以第三个无色界禅的所缘就是第一个无色界禅那心的无所有概念

and number four by the perception no non-perception, this is the name of the fourth arupavacara citta

第四个非想非非想处，这是第四个无色界心的名字

and its object is consciousness of nothingness

它的所缘是：无所有处禅心

that means just the third arupavacara jhana consciousness

就是说第三个无色界禅那心

so they differ according to the object they take

所以它们以所缘的不同而区分

all of them have two jhana factors, upekkha and ekaggata

它们都有两个禅支：舍、一境性

and there is also in the chart, transcended object

这张表里，也有超越的所缘

by transcended object also they’re different from one another

根据它们超越的所缘来区分

the first citta must transcend or go beyond the concept of kasina

第一个心必须超越遍处的概念

and the second must go beyond concept of space

第二个必须超越空间的概念

the third must go beyond the concept of infinite space

第三个必须超越空无边的概念

and the fourth must go beyond concept of non-existence and so on

第四个必须超越无所有的概念，等等

so the each one of the arupavacara cittas has two kinds of object

所以每个无色界心有两种所缘

the object they take

缘取的所缘

and the object they have to transcend they have to go beyond

它们要超越的所缘

so by direct object or by transcend object each one is different from another

所以根据它们的直接所缘，根据它们超越的所缘它们彼此得以区分开

and so

所以

the wholesome kamma of immaterial sphere is fourfold by the distinction of the object

根据所缘的不同，无色界善业分四种

so up to now we have covered the kamma

所以现在，我们已经学了业

kamavacara kamma

欲界业

rupavacara kamma and arupavacara kamma

色界业、无色界业

and kamavacara kamma is divided into akusala kamma and kusala kamma

欲界业分成不善业、善业

and then rupavacara is only kusala

色界只有善业

and arupavacara also is kusala

无色界也只有善业

and lokuttara or supramundane kamma is not included here

这里就不包括出世间

because here it wants to show the kamma that gives results that gives results in future life

因为这里只是显示产生果报的业在将来产生果报的业

so now

所以

we will try to see

我们要明白

what kamma gives what results? where and when?

什么业在何时何地产生什么果报？

now it is a little complicated

这就有点复杂

but complicated or not, we must go through it

但是不管难不难，我们还是要学

now unwholesome kamma there are, let us say twelve unwholesome cittas

不善业，有12种不善心

so among them

其中

all unwholesome kamma excluding restlessness

除去“掉举”的所有不善心

that means the last of the akusala

就是说最后一个不善心

produces relinking or rebirth in the woeful plane

在恶趣产生结生心

so akusala kamma produces rebirth in apāya or woeful plane

所以不善业在恶趣产生结生

first we must understand this

我们首先必须明白这点

unwholesome kamma except the last one

不善业，除掉最后一个

or let us say unwholesome consciousness

我们还是说：不善心

except the last one

除掉最后一个

produce rebirth in where?

导致在哪里结生？

in the woeful plane that means in hell, in animal kingdom in hungry ghosts and in the host of asura

在恶趣，意思是在地狱、畜生道、饿鬼道、阿修罗道

so in one of those they will fructify they will give results

所以它们在这些之中产生果报

the result they give is first here

它们在这里首先产生

patisandhi or rebirth

结生心

so as a result of the eleven akusala cittas

作为十一个不善心的果报

a being is reborn in hell or as an animal as a peta or as an asura

众生就会投生到地狱、畜生、饿鬼或阿修罗

but during the course of existence

但是在生命期间

that means after rebirth, during life

意即结生之后，在生命中

all twelve types of akusala consciousness

所有十二种不善心

give effect that means produce result to the seven unwholesome resultants

产生七种不善果报心

any where in the sensuous world that means kamavacara world or fine material world or rupavacara world according to circumstances

根据因缘，地点是在：欲界或者在色界

now we must understand the resultant first

我们首先必须了解果报心

there are seven resultant consciousness of akusala among the eighteen ahetukas

在十八无因心中，有七种不善果报心

and eight resultant consciousness of kusala among the ahetukas now they’re resultant of kusalas

在无因心中还有八个善果报心

and then eight resultant consciousness of kamavacara sobhana

还有欲界美心中的八个果报心

and then five rupavacara resultants and four apuravacara resultant

五个色界果报心，四个无色界果报心

so now we are to concentrate on the seven resultant of akusala

我们现在要集中讨论七个不善果报心

eight resultant of kusala among the ahetuka or rootless consciousness and

无因心中的八个善果报心

eight resultant among the kamavacara sobhana

欲界美心中的八个果报心

so here it is said during the course of existence that means during life

这里写道：在生命期间

all twelve, all twelve means all twelve akusalas including the last one

一切十二不善心，就是所有不善心，包括最后一个

give effect to the seven unwholesome resultants

都能产生七种不善果报心

so these twelve will produce the seven unwholesome resultants among the ahetukas or rootless consciousness

所以这十二种产生七个无因不善果报心

anywhere in the sensuous world in the kamavacara world

于欲界产生这些心

how many realms are in the kamavacara world

欲界有多少生存地？

eleven

十一个

or the fine material world, how many?

色界，多少个？

fine material world, brahma world

色界梵天

fifteen

十五个

we have to exclude the mindless beings

我们要除去无想天

so this is how akusala kamma give results

所以这就是不善业产生果报的方式

now again akusala kamma or the eleven akusala types of consciousness excluding the last one

不善业，去掉最后一个不善心之后的十一个不善心

produces patisandhi in four woeful states

在四个恶趣产生结生

and all twelve

所有十二种

produce results during life

在生命期间产生果报

so

所以

can you tell me when a person a being takes patisandhi in the four woeful states

你们能够告诉我，当某个众生在四恶趣结生时

what is his rebirth consciousness?

结生心是什么？

this one, right?

这个，对吗？

so let us say the eleven akusala cittas give the santirana as rebirth results

所以我们说，这十一个不善心以推度心作为结生心

and during life time, all twelve akusala cittas give these all seven

在生命期间，所有十二个不善心产生所有这七个

in which realms?

在哪个生存地？

in all kamavacara realms and rupavacara realms

在所有欲界、色界生存地

so as a result of akusala kamma

所以作为不善业的果报

excluding the last one

除去最后一个

a person is reborn in hell animal kingdom among petas or host of asuras

众生投生到地狱、畜生道、饿鬼道、阿修罗道

then during life

在生命期间

that being suffers a lot of dukkha

他会受很多苦

that being sees undesirable sight

看到不可意的东西

that being experiences undesirable noise, undesirable smell and so on

听到不可意的声音，嗅到不可意的味道等等

so when he experiences those undesirable objects during life

当他在生命期间经历到这些不可意的所缘

that is the result of all twelve akusala cittas as one of these

这就是这十二个不善心的果报产生这些果报心之一

so when he sees something ugly he doesn’t want to see then this is produced

所以当他看到不想看的丑陋事物那么生起的就是这个心

when hears something that he doesn’t want to hear the second citta is produced ans so on

当他听到不想听到的声音，那么生起的就是第二个心，等等

that is in the world of woeful states

这就是在恶趣的情况

now let us take human beings

现在我们以人为例

when we are reborn as human beings

当我们投生为人时

we’re reborn as result of kusala not of akusala

这是我们善心结生的果报，不是不善心

so the akusala cittas cannot give results as patisandhi or as rebirth to human beings

所以不善心不能结生为人

but during life we encounter many undesirable things

但是在生命期间，我们遇到许多不可意的事情

we see undesirable objects we hear undesirable sounds

我们看到不可意的所缘听到不可意的声音

we smell undesirable smell and so on

我们嗅到不可意的气味等等

when we experience something that we don’t want to experience

当我们体验到不可意的体验时

then these twelve are producing the seven resultants to us

这十二个不善心就会给我们产生七个果报心

so when we see something which we do not want to see

所以当我们看到我们不想看到的事物时

then the eye consciousness arises in our mind

那么就会生起眼识

and that eye consciousness is the result of akusala kamma

这种眼识就是不善业的果报

so when we hear something we don’t want to hear

当我们听到不想听的声音

then we have the hearing consciousness which is the result of akusala

那么我们就生起耳识，这是不善业的果报

so all twelve akusala kammas

所以所有十二个不善业

give the seven akusala resultant cittas as results during life time

在生命期间产生七个不善果报心

so we have to differentiate the result as result at rebirth and result during life time

所以我们要区分：结生的果报、生命期间的果报

so I hope you remember

所以我希望你们记得

now the result of akusala we will go back result of akusala

不善心的果报，我们翻到前面

so among the twelve

在这十二个之中

the last one is said to be too weak to produce rebirth result

最后一个太微弱了，不能产生结生果报

so it cannot give rebirth

所以它不能产生结生

because it is restless and so it is restless and it is not strong

因为它是掉举，所以不是很强烈

but the other eleven when they give rebirth as result where do they give?

其他十一个，当它们产生结生心果报，会投生到哪里？

in which realms?

在哪些生存地？

in the four woeful states, in the four lowest states

四恶趣

that is at the moment of relinking at the moment of rebirth

这就是在结生时候的果报

but during life time

但是在生命期间

now the restlessness

这时候掉举

although it cannot produce rebirth result

虽然它不能产生结生果报

it can produce during-lifetime result

它可以产生生命期间的果报

so with regard to during life time result

所以对于生命期间的果报

we have to take all the twelve akusalas as kamma

就要包括所有十二种不善业

and their results are the seven resultant of akusala among the rootless consciousness

它们的果报就是无因心中的七个不善果报心

and they produce these results in where?

它们产生这些果报的处所在哪里？

in all kamavacara planes

在所有欲界生存地

in all eleven including the four lowest plane

所有十一个生存地，包括四恶趣

in all kamvacara plane and also in rupavacara plane

所有欲界，还有色界

you know brahma may sometime look down to the human world, and they may see undesirable objects

你们要知道，梵天可能会偶尔看看人间，他们可以看到不可意的所缘

so they can arise in the brahmas also

所以这些心也可以在梵天生起

the seeing consciousness the result of akusala and hearing consciousness also

作为不善的果报的眼识，还有耳识也是如此

the eight kamavacara kusalas also produce the ahetuka results also

八个欲界善心也产生无因果报心

so it gives effect to the eight rootless resultants anywhere in the sensuous world

所以它在欲界任何地方都可产生八个无因果报心

that means in all eleven kamavacara realms or the fine material world rupavacara realm according to circumstances

意即根据情况，在所有11个欲界或者色界生存地

so

所以

the akusala have only akusala results

不善心只能产生不善果报

but kusala have the kusala results with roots and kusala results without roots

但是善心产生有因善果报心、无因善果报心

so two kinds of results

所以是两种果报心

so kamavacara kusala gives both results with root and results without roots

所以欲界善心产生有因果报心、无因果报心

so the result of these eight

所以这八个心的果报

the kamavacara kusala are the eight kamavacara vipaka and the eight ahetuka vipaka of kusala

欲界善心的果报是：欲界果报心、无因善果报心

so

所以

in the sensuous blissful plane

在欲界善趣

the eight gives these eight as result

这八个的果报是这八个果报心

and during lifetime

在生命期间

the eight gives the ahetuka results anywhere in the sensuous world anywhere in the kamavacara and also in the rupavacara

这八个在欲界、色界的任何处所产生无因果报心

so

所以

when we see something we want to see, when we see something desirable

当我们看到可意的东西

then

那么

the seeing consciousness arises

生起眼识

this seeing consciousness is the result of one of these eight kamavacara kusala

这个眼识是这八个欲界善心之一

and when we hear something we want to hear

当我们听到可意的声音

when we smell something we want to smell also

当我们嗅到可意的气味

these types of consciousness arise

生起这些心

and they’re the result of the eight kamavacara kusalas

它们是这八个欲界善心的果报

and

此外

brahmas also can see desirable objects

梵天也能看到可意的所缘

and they can hear the desirable sound

他们可以听到可意的声音

so in the brahma world also

所以在梵天界

the eight kamavacara kusala can produce the ahetuka or rootless types of resultant consciousness

八个欲界善心也可以产生无因果报心

but not smell taste and touch

但没有鼻嗅、舌尝、身触

so this much we have to understand first

我们首先要了解这些

so let us go back again the kamavacara kusala

让我们回头再看欲界善心

so kamavacara kusala eight here

所以欲界善心，这里有八个

they can give the patisandhi result in what?

它们可以在什么地方产生结生？

sensuous blissful plane

欲界善趣

and when they give results one of the eight result of kamavacara sobhana will arise

当它们产生果报时，欲界美心中的八个果报心的一个会生起

so the result of these eight are the other eight

所以这八个的果报就是另外八个

that are resultants of kamavacara sobhana

也就是欲界美心中的果报心

that is at rebirth

这是在结生时

and during lifetime

在生命期间

these eight can produce these eight also

这八个也可能产生这八个

and here they can produce them in all kamavacara realms and rupavacara realms

这里它们可以在所有欲界、色界产生

if you have the thirty six (31?) plane chart also

如果你有这36 (31?)生存地表格

you can look at them and relate to them

你也可以查看它们的联系

this realm, this realm and so on

这个生存地，这个生存地，等等

this is a basis

这就是基础

now we come to some detail

我们现在稍微详细讲讲

when we do meritorious deeds

当我们做善事

we get kusala

我们就起了善心

and that kusala can be accompanied by two roots or three roots

这个善心可以是二因或三因

what are the roots?

是哪些因？

you go back to the third chapter

你们回到第三章

and in pali they’re lobha, dosa, moha on the akusala side

它们是不善方面：贪、嗔、痴

and alobha, adosa, amoha

无贪、无嗔、无痴

alobha means non-attachment, adosa means non-hate, and amoha means non-delusion

无贪意思是没有贪执，无嗔意思是没有嗔恨，无痴意思是没有迷惑，

amoha really is knowledge, pañña

无痴实际上就是知识，智

so when we do some meritorious deed

所以当我们做善事

sometimes our kusala kamma is accompanied by just two roots

有时候，我们的善业是伴随这二因的

non-attachment and non-hate

无贪、无嗔

sometimes, it will be accompanied by all three roots

有时候，它伴随所有三因

non-attachment, non-hate and non-delusion

无贪、无嗔、无痴

if we do some meritorious deed carelessly

如果我们随意做一些善业

not thinking about kamma and its results and so on

不去想业、业报等等

then our kusala will be accompanied by only two roots

那么我们的善业只伴随二因

because we do not invoke the knowledge to arise at that time

因为我们在此时没有生起智

but if we do some meritorious deeds

但是如果我们做善事

with the understanding that there is what is called kamma and there are what are called the result of kamma

明白业、业报

with that understanding if we do the meritorious act

带着这种理解，我们去行善

then our kusala is accompanied by three roots

那么我们的善业就是三因

so for our kusala to be accompanied by three roots

要使我们的善是三因的

we must remember that

我们要记住

there is kamma and there are the results of kamma

业、业报的存在

or in other words a belief in the law of kammas

或者换言之：相信业的法则

so with the belief, I don’t want to use the word belief, because

所以具有此种信，我不想用信这个词

belief could mean just blind faith

因为信可能让人想到盲信

so with the understanding that there is kamma and there are the results of kamma

所以具有对业、业报的理解

and also

同时

now I’m doing this kamma so this kamma will give results in the future

我们行此善，此善在将来会产生果报

with that understanding we do the act

具有此种理解，我们去行动

then our kusala is said to be accompanied by three roots

那么以此，我们的善就是三因的

if we do kamma carelessly without thinking of

如果我们随意造业，不去理解

the kamma and its results

业、业报

then knowledge will not be there

就是智不相应

then our kamma will be accompanied by only two roots

那么我们的业只是伴随着二因

so there are two kinds of kusala

所以有两种善

two root kusala, three root kusala

二因善、三因善

that is kamavacara kusala not rupavacara and arupavacara

这是欲界善、不是色界、无色界善

rupavacara and arupavacara kusalas are always three roots

色界、无色界善总是三因

if you do not use knowledge, you cannot get jhanas

如果是智不相应，就不能获得禅那

so that is always accompanied by three roots

所以就永远是三因的

but the kamavacara kusala can be accompanied by only two roots

但是欲界善可以是二因

or it can be accompanied by three roots

也可以是三因

depending on how we do the act

取决于我们行善的方式

that is why it is important that whenever we do a meritorious deed we must make it three root and not two root

所以当我们做善事的时候，我们要使之是三因善，不要让它是二因

because

因为

only three root kusala can give you three root results

因为只有三因善才能产生三因果报

we do not want two root results, right?

我们不想要二因果报，对吧？

if we get two root results, we will be doomed

如果我们获得二因果报，那么就注定失败

we cannot get even jhana in that life

因为二因结生此生就不能获得禅那

ok, so

好，所以

there is three root kusala

有三因善

again this three roots kusala can be of superior quality and inferior quality

同时，这个三因善可以是殊胜善业、低劣善业

here the word grade is used

这里用的是“等级”这个词

so superior grade and inferior grade

高等、低等

three root kusala, but three root kusala can be of superior grade

三因善业，三因善业可以是殊胜善业

or it can be of inferior grade

或者是低劣的善业

here also we must see to it that it is superior grade not inferior grade

这里我们必须要保证是殊胜善业，不是低劣的善业

how are we to do that?

我们要怎么做呢？

it is very important and it is very beneficial, right?

这很重要，也很有益处，对吧？

so in order for our three root kusala to be of superior grade

所以为了让我们的三因善业是殊胜的善业

then we must see to it that this kusala is preceded by kusala

我们必须保证这个善业之前也是善业

and followed by kusala

其后也是善业

that means suppose you have decided to make an offering

即假设你打算去布施

from the moment you decide you make an offering

从你打算布施的那一刻起

you should be happy about that offering

你应该为这个布施开心

whenever you think about that offering, you should be happy

只要你想到将要布施，你就开心

and that is one important thing

这很重要

and then after doing the offering

之后，做完了布施

when you look back to the offering action

你回想到布施的行为

you should feel happy, you should have kusala

你应该感到开心，你应该有善心

so to be preceded by and followed by kusala

所以之前是善业，之后也是善业

is one condition that makes it into a superior grade three root kamma

就是成就三因殊胜善业的条件

only superior grade three root kamma will give the best results we want

只有殊胜的三因善业才能产生我们希望的最好果报

so that is very important when we do meritorious deed

所以当我们行善时，这很重要

try to make it three root kusala

努力成就三因善业

and not only that but make it the superior grade three root

不仅如此，还要成就殊胜的三因善业

now you know what to do

现在你们知道怎么做了

you have to remember two things, right?

你们要记住两件事，对吧？

first, kamma and its results

第一：业、业报

I understand the kamma and its results or I believe the kamma and its results

我明白业、业报，并且相信业、业报

and then before doing the act

然后在造业之前

you must have kusala cittas regarding this act

你对行为必须生起善心

and also after doing it

其后

you must be happy about that you must not regret

你必须为此高兴，不要后悔

so if you can take care of these two

所以如果你能注意这两点

then your kusala will be of three roots superior

那么你的善业就是三因殊胜善业

if your three root kusala is not preceded by and accompanied by kusala

如果你的三因善业之前和之后不是善

that it becomes inferior grade

那么它就是低劣的三因善业

although it is three root it is inferior grade

虽然是三因，但是是低劣的

two root kusala can also be of two grades

二因善业也分两等

suppose we do kusala carelessly and we do not involve understanding of the law of kamma and so on

假设你随意行善，没有明白业的法则，等等

so our kusala is two roots

所以我们的业就是二因

that means it with two roots

意即具有两个因

and here also it can be preceded and accompanied by kusala or it cannot be

这里，它之前和之后可以是善业，也可以不是善业

so here also with regard to two roots kusala there are two grades

所以这里，对于二因善业，也有两个等级

superior grade and inferior grade

殊胜和低劣的

so now we have got how many kinds of kusala?

现在我们有多少种善业？

four kinds of kusala

四种善业

three root superior three root inferior

三因殊胜、三因低劣

two root superior two root inferior

二因殊胜、二因低劣

and what about one root?

那么一个因的呢？

there can be no one root kusala

没有一因善业

so kusala must be either two roots or three roots

所以善业要么是二因，要么是三因

so now we have four kinds of kamavacara kusala

所以现在我们有四种欲界善业

again they are three root superior, three root inferior,

再来，它们是：三因殊胜、三因低劣

two root superior, two root inferior

二因殊胜、二因低劣

so when they give results, they will give different results

所以它们会产生不同的果报

oh

哦

it’s almost ten o’clock

快到十点了

ok, you will get the results tomorrow

好，我们明天继续

disk02track05

so yesterday we left off at the wholesome sense sphere kamma

昨天，我们讲完了欲界善业

divided into two roots and three roots

分成二因、三因

and also divided into superior grade and inferior grade

也分成殊胜、低劣

so now you know how to do a superior grade three root wholesome kamma

你们现在知道如何成就殊胜三因善业

so three roots means non-attachment, non-hate, non-delusion or wisdom

三因即是：无贪、无嗔、无痴

so when an act of merit is accompanied of these three roots

所以当善业伴随这三因

then it is called three root kusala

那么它就被称为三因善业

and if it is accompanied by only two first roots

如果只是伴随前两个因

non-attachment and non-hate

即：无贪、无嗔

and without knowledge, non-delusion

智不相应，即缺无痴

it is called two root kusala

它就被称为二因善业

and three root kusala can be of superior grade and inferior grade

三因善业可以分为：殊胜、低劣

superior grade means preceded by and followed by kusala moments

殊胜意思是之前和之后都有善心

and inferior grade means not preceded by and not followed by kusala moments

低劣意思是之前和之后没有善心

so we have four kinds of kammas now

所以我们现在有四种业

three root superior, three root inferior, two root superior and two root inferior

三因殊胜、三因低劣二因殊胜、二因低劣

as to the result

对于果报

there are three root result

有三因果报

two root result

二因果报

and no root or rootless results

无因果报

by way of consciousness

按照心来分

three root results are these two

三因果报是这两个

the first and second kamavacara vipaka

第一、第二欲界果报心

and fifth and sixth kamavacara vipaka

第五、第六欲界果报心

so they are accompanied by three roots

它们是三因

and third and fourth kamavacara vipaka are accompanied by two roots

第三第四欲界果报心是二因

and then seventh and eighth also are accompanied by two roots

第七第八也是二因

so when we say three root result

所以当我们说三因果报

we mean one of the four

就是指这四个中的一个

one two and five, six

第一、第二、第五、第六

and when we say two root results we mean

当我们谈到二因果报，意思是

three, four and seven eight

第三、第四、第七、第八

and rootless results are the eight resultant consciousness among the eighteen rootless cittas

无因果报就是十八无因心中的八个果报心

that is with regard to kamavacara kusala

这就是欲界善心

in the rupavacara arupavacara and supramundane

在色界、无色界、出世间

the results are all three root results

果报心都是三因

there are no two root results in the rupavacara or arupavacara or the supramundane

在色界、无色界、出世间没有二因果报心

so they are all three root consciousness accompanied by three roots

所以都是三因心

please turn to page 212

翻到第212页

this is a diagram for understanding the passage we just went through

这个表就是我们刚学过的内容

number one eleven unwholesome kamma

第一：十一不善业

except restlessness or the last one

除去最后一个掉举

so at rebirth it gives unwholesome resultant investigation accompanied by equanimity that is one there in the four woeful states

在结生时，它在四恶道产生不善果报舍俱推度心，就是那个

so let us see, the first column is just numbers one two three four five

我们看，第一列，是序号：12345 and the second column is the kammas

第二列是业

and the third column is at rebirth

第三列是：结生时

and fourth column during life

第四列：在生命期间

and the fifth column where these results are produced

第五列：果报产生的处所

and then the others are the results that are produced

其他的是产生的果报

so the eleven unwholesome kammas except restlessness

所以除去掉举之外，十一个不善业

produce result that is unwholesome resultant investigation accompanied by equanimity that one in four woeful states at rebirth

在结生时，于四恶趣，产生不善果报舍俱推度心，那个

but during life all twelve unwholesome kammas give results in both kamavacara and rupavacara

但是在生命期间，所有十二个不善业在欲界和色界产生果报

when they give results in kamavacara

当它们在欲界产生果报时

they give the seven unwholesome resultants in the eighteen ahetuka or rootless cittas

产生的果报是18无因心中的

7个不善果报心

and when they give results in fine material sphere or rupavacara

当它们在色界产生果报时

only four

只有四个

because there are no nose, tongue and body consciousness in brahmas

因为梵天没有鼻、舌、身

so

所以

all twelve unwholesome kammas give results these four types of consciousness among the result of unwhome kamma in the eighteen ahetuka cittas

所有12个不善业，产生18个无因心中的四个不善果报心

now three root superior wholesome

现在，三因殊胜善业

now three root superior wholesome give results at rebirth in the seven blissful kammavacara

三因殊胜善业的结生果报在七个欲界善趣

that means the human beings and celestial realms

意思是：人间、欲界天

so in those seven

在这七个之中

it gives the result

它产生果报

only four

只有四个

great resultant associate with knowledge

智相应大果报心

that means one two and five six of the kamavacara vipaka

意即欲界果报心中的一二五六

one two and five six

一二五六

and during lifetime

在生命期间

and all eleven realms of kamavacara

所有十一个欲界生存地

they give eight resultant consciousness as result

产生八个果报心

so these eight are, first this, from the ahetuka and from the kamavacara

这八个，首先这个，从欲界无因心开始

so altogether they produce sixteen resultant consciousness in eleven kamavacara realms

在十一个欲界生存地，它们一共产生十六个果报心

and in fine material realms

在色界生存地

only five

只有五个

and eight and thirteen you have to strike out

八、十三，你们要划掉

it’s a mistake

是写错了

so instead of thirteen please enter five

把十三换成五

the kamavacara vipakas arise only in kamavacara worlds

欲界果报心只在欲界生起

and not in rupavacara

在色界不会生起

so for fine material sphere

所以对于色界

or fifteen fine material sphere during life

在15个色界生存地，生命期间

the three root superior wholesome kamma produces five resultant consciousness

三因殊胜善业产生五个果报心

eight minus three

八减去三

again nose tongue body are missing

同样，没有鼻、舌、身

so it should read five and then blank and five

所以是：五、空白、五

now that is three root superior

这是三因殊胜

three root inferior

三因低劣

and two root superior are put together here

以及二因殊胜放在一起了

because they produce the same result

因为它们产生相同的果报

so three root inferior and two root superior wholesome kamma

三因低劣和二因殊胜善业

produces at rebirth in the seven kamavacara blissful states

在七个欲界善趣产生结生

how many? four

多少个？四个

great resultant dissociated from knowledge

智不相应大果报心

that means

意思是

three four and seven eight

三四七八

so only four at rebirth

所以在结生时，只有四个

and during lifetime

在生命期间

in all eleven kamavacara realms

在所有十一个欲界生存地

eight plus four

八加四

again three four and seven eight

同样三四七八

altogether twelve

一起是十二个

for fine material sphere, fifteen fine material sphere

对于十五个色界生存地

five

五个

again no four

同样没有四

and nine should be five

九应该是五

so here five blank blank five

所以这里是：五，空白，空白，五

so now you see

所以现在你们知道

three root inferior

三因低劣

and two superior

和二因殊胜

cannot produce great resultant associated with knowledge

不能产生智相应的大果报心

that means they cannot give three root results

意即它们不能产生三因果报心

that is why it is important when we do meritorious deeds

当我们造善业时这很重要

to make it three root superior if we want to get the best results

如果我们要获得最好的果报就要成就三因殊胜善业

even three root inferior

即使是三因低劣善业

cannot produce three root results

也不能产生三因果报

so three root inferior and two root superior

所以三因低劣、二因殊胜

produce only two root results

只产生二因果报

now great resultant dissociated with knowledge means two root results

智不相应大果报心就是二因果报

great resultant associated with knowledge

智相应大果报心

three root result

是三因果报心

and then two root inferior

然后，二因低劣

so two root inferior at rebirth to human and gods cātummahārājikā realm only

二因低劣在结生为人、天人，只有四大王天

so in these two realms they produce only one at rebirth

在这两个界，它们只产生一种结生心

that is wholesome resultant investigation accompanied by equanimity, this one

就是舍俱善果报推度心，这个

and in all eleven kamavacara realms

在所有十一个欲界生存地

during life

在生命期间

they produce all eight ahetuka results

它们产生八个无因果报心

so they cannot produce even two root results

它们甚至不能产生二因果报心

because they are two root inferior

因为它们是二因低劣善业

they have no power to produce two root results

它们没有力量产生二因果报心

so they are only rootless result for them

所以它们只能产生无因果报心

and for fine material sphere again only five

对于色界，只有五个

now there is an opinion

这里有一种说法

said to be belonging to some teachers

据说是某些老师说提出

and according to them

根据他们的说法

asaṅkhārika unprompted

无行

asaṅkhārika kamma does not produce sasaṅkhārika result

无行业不能产生有行果报

and sasaṅkhārika kamma does not produce asaṅkhārika result

有行业不能产生无行果报

so according to them

根据他们的说法

the cause and effect the kamma and its results must be identical regarding being prompted or unprompted

在有行无行方面，因果必须是一致的

so unprompted kamma does not produce prompted resultant

所以无行业不能产生有行果报

and prompted kamma does not produce unprompted results

有行业不能产生无行果报

so in that case we have to modify what we have studied

所以这样，我们就要修正我们学习的内容

and these teachers are here in the note mentioned as

在注释里也提到这些老师

first, the view on resultant stated in section twenty nine was advanced by the ancient master tipiṭaka cūlanāga thera

首先，记录于29节对果报心的见解是由古代老师三藏小龙长老所提出

and and is the prevalent opinion among teachers of the abhidhamma.

也是广为诸阿毗达摩论师所接受的见解

so this is the common opinion of teachers of abhidhamma at that time

这是当时阿毗达摩论师之间普遍的看法

and cūlanāga thera was a famous abhidhamma teacher at that time

小龙长老是当时有名的论师

in section thirty the author states an alternative view

在第30节，作者提出了另外一种观点

held by the teachers of the school of mahā dhammarakkhita thera

它是由大护法长老提出的

an abhidhamma master at the ancient Moravāpi Monastery in Sri Lanka.

这位长老是古锡兰摩拉瓦毕寺的阿毗达摩论师

so according to that scholar

根据这位学者的看法

the unprompted kamma does not produce prompted resultants and so on

无行业不会产生有行果报等等

because his opinion was that

因为他的观点是

the image of your face on the mirror must be exactly the same as your face

你在镜子里的脸跟你真正的脸是一模一样

so they must produce the exact equivalent or express image of themselves

所以它们必须产生相同的图像

and so asaṅkhārika I mean unprompted kamma produces unprompted and

所以无行业产生无行果报

prompted kamma produces prompted results

有行业产生有行果报

so their opinion is given in table 5.5

所以他们的意见在表5.5里

on page 216

第216页

so first superior

第一个殊胜

and first inferior two

第一个低劣，两个

they’re unprompted

它们是无行的

and then second superior and second inferior they’re prompted

第二个殊胜、第二个低劣，有行

so two are unprompted and the next two are prompted

所以两个是无行的，两个是有行的

the same with third superior and third inferior are unprompted

第三个殊胜、第三个低劣也是如此，无行的

fourth superior and fourth inferior are prompted

第四殊胜，第四低劣，有行

fifth superior and fifth inferior are unprompted

第五殊胜，第五低劣，无行

and sixth superior and inferior are prompted

第六殊胜、低劣，有行

seventh superior and inferior are unprompted

第七殊胜、低劣，无行

and eighth superior and inferior are prompted

第八殊胜、低劣，有行

so first superior gives rebirth result as three roots

所以第一殊胜的结生果报是三因

and during life rootless resultant all eight

生命期间是无因果报，所有八个

and with roots that is according to general view

根据一般观点，是有因

one to eight

第一至第八

and according to alternative view

根据其他论师的看法

one three five seven only

只是一三五七

because one is unprompted, three unprompted, five unprompted and seven unprompted

因为一三五七都是无行

so according to the general view

根据一般看法

the result would be all one to eight

果报就是所有一到八

but according to alternative view

但是根据其他论师的看法

they’re one three five and seven

只是一三五七

and for the first inferior that is three root inferior kamma actually

对于第一低劣三因业

but it gives rebirth resultants two roots it cannot give three roots

它产生的结生果报是二因，不能产生三因

and then during life all eight

在生命期间

and because it does not give three roots

因为它不能产生三因果报

according to general view

根据一般观点

there are three four seven and eight

就是三四七八

according to alternative view, they’re just three and seven

根据其他观点，只有三七

so second citta when it is superior

第二个殊胜心

it gives results as three roots

产生三因果报

and then

然后

during life all eight rootless resultant consciousness

生命期间，产生所有八个无因果报心

and then kamavacara result also one to eight

然后是欲界果报心一到八

and then since they’re prompted

因为它们是有行心

then according to alternative view

根据其他论师的看法

two four six and eight

就是二四六八

and that second citta which is inferior

第二个低劣心

give only two root results as rebirth

只产生二因结生果报

and during life

在生命期间

all eight rootless resultants

所有八个无因果报心

and according to general view

根据一般看法

kamavacara sobhana vipaka

欲界善果报心

three four seven and eight

三四七八

and according to alternative view

根据其他论师看法

only four and eight prompted

只有四八，有行

and then the third citta when it is superior

第三个心，当它是殊胜时

and unprompted

如果是无行

because it is two root superior kamma

因为是二因殊胜业

so at rebirth it gives only two root resultant

结生时只产生二因果报

and then during life

在生命期间

all eight rootless resultants

所有八个无因果报心

and then the kamavacara sobhana resultants

然后是欲界善果报心

according to general view again, three four seven eight

同样根据一般看法， 三四七八

and according to alternative view only three and seven

根据其他论师的看法，只有三七

because they must be unprompted

因为它们必须是无行心

and then the third inferior

然后是第三个低劣

it is two root inferior kamma

它是二因低劣业

so it gives only rootless results

只产生无因果报

rootless results means just one

无因果报只有一个

and then during lifetime give all eight rootless resultants

在生命期间，产生所有八个无因果报心

but no kamavacara sobhana resultants

但是没有欲界善果报心

according to general view and also according to alternative view

根据一般看法，其他论师观点也是如此

and then the fourth citta fourth citta is two roots

然后是第四个心，二因

right?

对吧？

so two root superior

二因殊胜

and it is prompted

有行

since it is two root superior

因为是二因殊胜

it gives two root result at rebirth

结生时产生二因果报

and during lifetime all eight rootless resultants

在生命期间，所有八个无因果报心

as to the kamavacara

对于欲界

it gives three four seven and eight which are prompted

它产生三四七八，有行心

and

并且

let me see, three, four, seven, eight

我看看，三四七八

according to the alternative view, there are only four and eight

根据其他论师的看法，只有四八

because four and eight are prompted

因为四八两个是有行的

and three and seven are unprompted

三七是无行的

according to the general view all four are produced

根据一般看法，产生四个

but according to alternative view only four and eight are produced

但是根据其他论师，只产生四八

and then the fourth inferior

然后是第四低劣

it is two root inferior

是二因低劣

prompted

有行

so it gives only rootless rebirth

只产生无因结生

and during lifetime all eight rootless resultants

在生命期间，所有八个无因果报心

but none of the kamavacara sobhana resultants during life

但是在生命期间，没有欲界善果报心

and then the fifth citta

然后是第五个心

superior

殊胜

now fifth citta is two root or three root

第五个心是二因还是三因

fifth citta

第五个心

two root or three root

二因还是三因？

three root, right?

三因，对吧？

so it is three root superior

它是三因殊胜

since it is three root superior it gives three root rebirth resultant

因为它是三因殊胜，所以产生三因结生果报心

and then all eight rootless resultants

然后所有八个无因果报心

and also one to eight kamavacara sobhana resultants according to general view

根据一般观点,

同样一到八欲界善果报心

and one three five seven of the kamavacara sobhana resultants according to the alternative view

根据其他论师的看法，一三五七欲界善果报心

again fifth inferior

第五低劣

since it is inferior

因为是低劣

it produces only two root rebirth

只产生二因结生

and during lifetime all eight rootless resultants

在生命期间，所有八个无因果报

and then according to general view

根据一般观点

three four seven eight of the kamavacara sobhana resultants

欲界善果报心三四七八

and three seven of the two root

三七二因

so two root superior and the eighth is the prompted

所以二因殊胜，第八是有行

so since it is two root superior it can give only two root rebirth resultant

因为是二因殊胜，只能产生二因结生果报

and then during lifetime all eight rootless resultants

在生命期间，所有八个无因果报

and then three four seven eight of kamavacara sobhana resultants according to general view and

根据一般观点，三四七八欲界善果报心

four eight of the kamavacara resultant according to alternative view

根据其他论师的看法，四八欲界果报

now the last one eightth

现在最有一个第八个

again now it is inferior

它是低劣的

since it is two root inferior

因为是二因低劣

it cannot give two root results

不能产生二因果报

so it give only rootless rebirth resultants

所以只能产生无因结生果报

and during lifetime it gives only eight rootless resultant

在生命期间，只产生八个无因果报

and none of the kamavacara sobhana resultant

没有欲界善果报心

so this table shows in detail

所以这张表体现的很详尽

the results of all eight kamavaca kusala divided into superior and inferior

八个欲界善分成殊胜、低劣产生的果报

and also prompted and unprompted

也区分了有行、无行

and also according to general view and according to alternative view

还区分了一般的看法其他论师的看法

that means alternative view is upheld by just some teachers only

意思是其他论师的看法只是被某些论师所主张

and they’re not well accepted by all teachers

并不是为所有老师所接受

now the name of that teacher

这个老师的名字

who held the alternative view is here given as

就是持有其他论师的看法的，这里给出的名字是

dhammarakkhita thera

法护长老

and

同时

there is an end note, number four

这里有一个尾注4 so

所以

when we look at the end note number four

我们看看尾注4 of the fifth chapter on page 373

翻到第373页，第五章的注释

it says: see aṭṭhasālinī page 267-288

这里写道：参看《殊胜义注》页267-288 and expositor pages 257-279

评注页257-279 aṭṭhasālinī is the commentary of the first book of abhidhamma

殊胜义注就是《法集论》的注释书

and expositor is the english translation of that commentary

评注就是这个注释书的英译本

so these two are actually the same

所以这两个实际上是一回事

but when I looked in the aṭṭhasālinī但是我检视了《殊胜义注》

the name of the teacher is different

这个论师的名字是不同的

so there the name of the teacher is given as mahadatta

里面这个论师的名字是摩诃达多

m-a-h-a-d-a-t-t-a not dhammarakkhita

并不是法护

but the name dhammarakkhita is given in the commentary to this manual

但是法护这个名字是出现在概要精解的注释书里

so the commentary to this manual

所以这本概要精解的注释书

give the name dhammarakkhita of the teacher who has this alternative view

给出的名字是：法护长老是这个其他观点的持有者

but in the original let us say original in the commentary to the first book of abhidhamma

但是在原始文本，《法集论》的注释书里

that commentary was written by the venerable Buddhaghosa

这本注释书是觉音尊者写的

so in that book the name of the teacher was given as mahadatta

在这本书里，这个老师的名字是：摩诃达多

and so we must take name mahadatta to be the correct name

所以我们必须将摩诃达多作为正确的名字

so this is the akusala, kamvacara kusala kamma

所以这是不善，欲界善业

and the results they give

和它们产生的果报

both at rebirth and during life

在结生时，以及在生命期间

now we come to the results of fine material sphere rupavacara kusala

现在我们我们来看色界善业的果报

now rupavacara kusala are five

色界善心五种

and they’re first jhana, second jhana, third jhana, fourth jhana, fifth jhana

分别是：初禅、二三四五禅

wholesome cittas

对应的善心

so

所以

first jhana, second jhana, third jhana, fourth jhana, fifth jhana wholesome cittas

初禅、二三四五禅善心

when first jhana is developed to a limited degree

当初禅达到有限的程度

then the beings are reborn into the brahma’s retinue

众生就投生到梵众天

ok, you go back to page 213

好，你们翻到第213页

now first jhana developed to a limited degree

初禅达到一定的程度

inferior means develop to a limited degree

低劣，意思是发展到有限的程度

and medium means develop in a medium degree

中等就是发展到中等程度

and superior means develop in a superior degree

殊胜就是发展到殊胜程度

so the first jhana can be developed into three levels

所以初禅可以分为三种程度

say, inferior or limited degree

低劣或有限的程度

or medium degree and superior degree

中等、殊胜程度

the limited degree means

有限程度意思是

the person just gets the jhana and he is not very familiar with that jhana

该众生只是获得这个禅那，并不熟悉这个禅那

he just got the jhana and then he may let it off

他获得这个禅那然后放弃了

so that kind of development is called develop to a limited degree

所以这种程度的禅那被称为有限程度

so medium degree means

中等程度意思是

he enters into the jhana again and again after he first attains the jhana

他初次获得这个禅那后，反复进入这个禅那

but he is not very familiar

但是他还不是很熟悉

not exceptionally familiar with the jhana

不是特别熟悉这个禅那

the third one is the one who is exceptionally familiar with the jhana

第三是特别熟悉这个禅那

that means he can get into the jhana whenever he likes

意即他可以随时进入禅那

and he can be in the jhana for as long as he likes

可以在禅那中保持随意的时间

he can get out of the jhana at any time he likes

可以随时离开禅那

and then he can get into the jhanas again and again

可以反复进入禅那

and so he is the most familiar with the jhana

所以他非常熟悉这个禅那

so there are levels of the development of each jhana

所以每个禅那都分三个阶段

so when the first jhana is developed

当初禅达到

to a limited degree

有限的程度

then

那么

that person after death is reborn in the brahma’s retinue

这个众生死后就投生到梵众天

the first of the three first jhana realms

初禅三界第一个天界

and the rebirth consciousness that arises there is first jhana resultant

生起的结生心就是初禅果报心

and when it is developed to a medium degree

如果禅那发展到中等程度

he is reborn in brahma’s ministers the second of the three first jhana realms

就投生到梵辅天，初禅三天的第二天

but the resultant consciousness is the same, first jhana resultant

果报心是同样的，初禅果报心

and when the first jhana is developed to a superior degree

当初禅达到殊胜的阶段

then the person is reborn in the mahabrahmas of the first jhana plane

此众生就会投生到初禅的大梵天

and again the rebirth consciousness is just first jhana consciousness

同样结生心只是初禅心

then the second jhana

现在看二禅

[inaudible] development of second jhana

第二个禅那

so when second jhana is developed to a limited degree

当二禅发展到有限的程度

the person is reborn in minor luster

该众生投生到少光天

and the resultant consciousness is second jhana resultant consciousness

果报心就是二禅果报心

when the second jhana is developed to a medium degree

二禅发展到中等程度

then he is reborn in infinite luster

就会投生到无量光天

and with the same jhana resultant

禅那果报心相同

and when it is developed to superior degree

当禅那发展到殊胜程度

then he is reborn in radiant luster realm

那么他就投生到光音天

and again the resultant consciousness is the same second jhana resultant

同样果报心也是二禅果报心

and then third jhana

三禅

when it is developed to a limited degree

当禅那发展到有限的程度

then the person is reborn in the minor luster

此人就投生到少光天

and the result is third jhana resultant

果报就是三禅果报心

and when it is developed to a medium degree and then

当他发展到中等程度

infinite luster the same

也会投生到无量光天

and with third jhana resultant

三禅果报心

and when it is developed to superior degree

当发展到殊胜程度

again in the radiant luster he is reborn

也是投生到光音天

and his rebirth consciousness is the third jhana resultant consciousness

他的结生心是三禅果报心

now as you know

你们知道

there are five jhanas

有五个禅那

but the planes are only four

但是生存地只有四个

second and third we take as one here

二禅、三禅在这里合并为一

and so whether the second jhana or it is third jhana

所以不管是二禅、三禅

when it is developed to a limited degree

当发展到有限的程度

then the person is reborn in the minor luster and so on

那么这个人就投生到少光天等等

then the fourth jhana

四禅

when it is developed to a limited degree

当这个禅那发展到有限的程度

then the person is born in minor aura

这个人投生到少净天

and the rebirth consciousness is fourth jhana resultant

结生心是四禅果报心

and when it is developed to a medium degree

当他发展到中等程度

then rebirth in infinite aura

投生到无量净天

and again the fourth jhana resultant consciousness is the rebirth consciousness

结生心是四禅果报心

and when it is developed to a superior degree

当发展到殊胜的程度

then a person is reborn in steady aura

这个众生就投生到遍净天

and with fourth jhana resultant consciousness as rebirth consciousness

结生心是四禅果报心

now fifth jhana

现在是第五禅

when it is developed in a normal way

当禅那以普通形式发展

then a person is reborn in great reward

这个人就投生到广果天

and his rebirth consciousness is fifth jhana resultant consciousness

他的结生心是五禅果报心

when this fifth jhana is developed to arouse dispassion for perception

当五禅培育出对想的厌离

then that person is reborn in the realm of non-percipient beings

这个人就投生到无想天

that means no mind beings, mindless beings

成为没有心的众生

and so for him there is rebirth consciousness

所以对于他，就没有结生心

since there is no consciousness in that realm

因为此生存地无心识

there is no rebirth consciousness

所以没有结生心

and since there is no rebirth consciousness

因为没有结生心

there is no bhavanga and no death consciousness

就没有有分、死亡心

and then fifth jhana of non-returner

五禅不还

so non-returner means anagami

不还就是阿那含

so when an anagami attains a fifth jhana

当阿那含获得五禅

then he will be reborn after his death in the pure abodes

他就在死后投生到净居天

how many pure abodes are there?

净居天有几个生存地？

five

五个

in one of the pure abodes he will be reborn

他就会投生净居天其中的一个

and his rebirth consciousness is the fifth jhana resultant consciousness

他的结生心就是五禅果报心

then number thirteen base of infinite space

第十三：空无边处

that means the first arupavacara jhana

意即第一个无色界禅那

so persons who attain the first arupavacara jhana

获得第一无色界禅那的人

are reborn in the first arupavacara realm

投生到第一个无色界生存地

having the same name infinite space ākāsānañcāyatana

名字是一样的：空无边处

and their rebirth consciousness is first immaterial sphere resultant

它们的结生心就是第一个无色界果报心

so this is the first immaterial kusala

这就是第一个无色界善

and person who gets this jhana will reborn in the first arupavacara realm

获得此禅那的人就投生到第一个无色界生存地

his rebirth consciousness will be the first arupavacara resultant

他的结生心就是第一个无色界果报心

which is called infinite space

就是：空无边

the base of infinite consciousness that is the second arupavacara jhana

识无边处，是第二个无色界禅那

so those who attain the second arupavacara jhana will be reborn in the infinite consciousness realm

获得第二无色界禅那的人就投生到识无边处

that means second arupavacara realm

第二无色界生存地

and their rebirth consciousness is second arupavacara resultant

他们的结生心是第二无色界果报心

the next is base of nothingness

下一个是：无所有处

that means third arupavacara jhana

就是第三无色界禅那

so those who get third arupavacara jhanas

获得第三无色界禅那的人

will be reborn in the realm called nothingness

就会投生到无所有处

but do not misunderstand this word nothingness here

但是不要误解这里的：无所有

nothingness here means nothingness of the first arupavacara jhana consciousness

无所有在这里是说：没有第一个无色界禅那心

not nothingness of everything

不是说什么都没有

so this is third arupavacara jhana

所以这第三个无色界禅那

can take that absence of first arupavacana jhana or nothingness of first arupavacara jhana as object of his meditation

可以将第一无色界禅那心的缺失作为禅修所缘

so

所以

when he gets this jhana

当他获得这个禅那

then he will be reborn in the corresponding arupavacara realm

他就投生到相应的无色界

and his rebirth consciousness is third arupavacara resultant

他的结生心是第三无色界果报心

and the sixteen the last one is called

第十六，最后一个被称为：

base of neither perception nor non-perception

非想非非想处

this is the fourth arupavacara jhana

这是第四无色界禅

the name of the fourth arupavacara jhana

第四个无色界禅那的名字

so when a person gets this jhana

所以当某个人获得这个禅那

then he will be reborn in the realm called by the same name neither perception nor non-perception

他就会投生到这个生存地：非想非非想

that means in the fourth arupavacara jhana realm

就是第四个无色界生存地

and his rebirth consciousness will be fourth arupavacara jhana resultant

他的结生心就是第四无色界禅果报心

so since you know that in one life

所以因为你们知道在一期生命中

rebirth consciousness bhavanga consciousness and death consciousness are the same the identical one

结生心、有分心、死亡心都是一致的

so when we say a type of consciousness is rebirth consciousness

所以当我们说某种心是结生心

we also mean that it is also the bhavanga consciousness and death consciousness

我们也表示它也是有分心、死亡心

so that means

所以，就是说

let us say for the first jhana attainer

例如对于初禅的获得者

so first jhana attainer dies here

初禅获得者死亡之后

and then he is reborn in the brahma retinue

投生到梵众天

and his rebirth consciousness is first jhana resultant

他的结生心初禅果报心

then all through his life as a brahma

那么在他作为梵天的一生里

the bhavanga moments will arise

会生起有分心识刹那

and all the bhavanga moments are also first jhana resultant

他的所有有分心识刹那也是初禅果报心

and then at the end of life he will die

在他死亡的时候

and when he dies he will die with the same first jhana resultant consciousness

他死亡的时候，也是以初禅果报心而死

so the first jhana resultant consciousness will function for him as rebirth bhavanga and death consciousness

所以初禅果报心于他充当结生、有分、死亡心

so

所以

the mahaggata kusala

广大善心

you know the mahaggata, right? is the mahaggata there?

你们知道广大心，对吧？看到广大心了吗？

so mahaggata means rupavacara and arupavacara

广大心就是色界心、无色界心

so the conclusion in the manual says

所以在概要精解的结论里这样说

thus sublime merit that means mahaggata kusala

如是广大福，也就是广大善

determined according to planes, produces similar results (both) at rebirth-linking and in the course of existence.

依界分别，在结生和生命期间产生相同的果报

now the difference between kamavacara kusala and mahaggata kusala

欲界善、广大善的区别

is that kamavacara kusala gives both similar and dissimilar results

就是欲界善产生相同和相异的果报

so kamavacara kusala eight produce these eight kamavacara vipakas

欲界八个善业产生这八个欲界果报

and also these eight ahetuka vipakas

也产生八个无因果报

so they have both similar and dissimilar results

所以它同时产生相同、相异的果报

but the mahaggata kusala rupavacara kusala and arupavacara kusala

但是广大善：色界善、无色界善

they have the identical results

它们产生相同的果报

so first jhana kusala producing first jhana vipaka

初禅善产生初禅果报

and so on

诸如此类

so

所以

the sublime merit or mahaggata kusala

广大福或者说广大善

produces similar results both at rebirth and in the course of existence

在结生和生命期间产生相同的果报

until the moment of death

直到死亡的时候

so this is the kamma and its results

这就是业、业报

now so now you know

现在你们知道

which kamma produces which results

什么业产生什么果报

and so it teaches you that if you want a particular results

这让你知道：如果你想要某种果报

then you must acquire the particular kamma that will give that as the result

你必须获得特定的业以便获得那样的果报

so if you want to be reborn as three root person

所以如果你想要三因结生

then you have to do three root superior kusala

那么你必须造三因的善业

no three root inferior or two root

而不是三因低劣或者二因

that is why it is important

所以这很重要

that whenever we do merit we must do it with seriousness

我们行善的时候，必须郑重其事

and we must think abou the law of kamma and

我们必须想到业的法则

also we must see to it that it is preceded by and followed by kusala moments

也要保证之前之后都是善业相伴

so when we take care of that

当我们谨慎行事的时候

then we can be sure that

我们就能保证

we will be reborn as three root beings in our future lives

我们在将来就能获得三因结生

whatever merit you do

不管你行什么善

you should do with these in mind

你必须谨记这些

you should do it with seriousness

必须郑重其事

with understanding of kamma and its results and so on

明白业、业报等等

so when you do it this way

如果你这样行善

even a small act of merit can give you abundant results

即便是小小的善业，也能带来丰厚的果报

it is said in the book that

在经文中记载

just by offering a single flower to the buddha

仅仅是给佛陀供养一朵花

one will not be reborn in woeful states for millions of lives

你就在百万生中不会投生到恶趣

so that is possible because when you offer a flower it takes some time

这是有可能的，因为当你供养花的时候，需要一定的时间

as you know in one second there can be billions of thought moments

你们知道一秒钟可能有几十亿个心识刹那

so there are billions of cetanas

有几十亿个思心所

or billions of volitions arising

生起几十亿次思心所

and these volitions each give the rebirth results

这些思心所都会产生结生果报

and so we can accept that

所以我们可以认为

just by offering a flower to the buddha

仅仅是给佛陀供养一朵花

the abundant results can be produced

就可以产生很大的果报

so in order to make our kusala productive of abundant results

所以，为了让我们的善产生丰厚的果报

productive of high class results

产生高质量的果报

then we need to do the kusala to become a high class kusala

我们需要造高质量的善业

so high class kusala means three root superior

高质量的善业就是三因殊胜善业

so no three root inferior

不是三因低劣善业

no two root

也不是二因善业

just three root superior

只能是三因殊胜善业

so pleas keep it in mind and

请谨记于心

whenever you do merit

行善的时候

try to make it three root superior

让它成为三因殊胜善业

I think

我觉得

from now on

从今以后

your way of doing merit will change

你们行善的方式就会改变

you will not do merit carelessly

你不会再随随便便去行善

or superficially

或者肤浅地去行善

so whatever you do do with seriousness and

不管你做什么，要郑重其事

try to make it three root superior

让它成为三因殊胜善业

so that is for kamavacara

这就是关于欲界

ok, now

好现在

we come to the last moment of our life

我们来看生命中的最后一刻

the process of death and rebirth

死亡与结生的过程

now it is also very important

这也很重要

to understand correctly and clearly

要明白无误地理解

the process of death and rebirth

死亡和结生的过程

because many people

因为许多人

do not really understand, correctly understand

实际上并不能正确理解

and so they make mistakes in talking about them or in writing about them

他们无论在谈话著述中，都会搞错

first

首先

the manual gives us four modes of death

概要精解给出了四种死亡形式

four kinds of death let us call it

我们姑且称之为四种死亡

so on page 220 you will find that

在第220页，你们可以看到

(i) through the expiration of the life-span;

因为寿命已尽

death through the expiration of the lifespan

就是因为寿命已尽而死亡

(ii) through the expiration of the (productive) kammic force;

因为令生业力已尽

(iii) through the (simultaneous) expiration of both lifespan and kammic force;

寿命和业力两者同时耗尽

and (iv) through (the intervention of) a destructive kamma.

因为毁坏业的干预

so there are four kinds of death

这就是四种死亡形式

mentioned in this manual

在这本概要精解提到的

now what is death?

什么是死亡？

normally we understand death is the end of one life

我们通常理解的死亡就是生命的终结

we have what is called life faculty

我们有命根

there are two kinds of life faculty

有两种命根

mental and physical

名命根、色命根

so both are working in our body and mind when we are alive

所以在我们活着的时候，这两者分别在身体和心里发挥作用

so when we die they disappear they cease

我们死的时候，它们也消失

so death is defined as

所以死亡的定义是

the cutting off of life faculty that belongs to one life

切断属于生命的命根

now there are other kinds of death also

现在有其他形式的死亡

momentary death

刹那死亡

momentary death means every moment we’re dying

刹那死亡就是说我们每时每刻都在死亡

don’t be afraid

不要害怕

every moment we’re being reborn and we die and reborn and die reborn and die

每时每刻，我们死了又生，生了又死

so that is momentary death

这就是刹那死亡

but here we don’t mean momentary death

但是这里我们不是指刹那死亡

but we mean death according to convention

这里的死亡是指通常意义上的死亡

that means the end of one life

就是指生命的终结

the cutting off of the life faculty that belongs to one life

切断属于生命的命根

so the end of one life is called death for the purpose here

所以这里的死亡指一生的终结

and so there are four kinds of death and

所以有四种死亡

one kind of death is through the expiration of the lifespan

一种死亡是寿命的终结

now you have studied the lifespan of different realms

你们学习了不同生存地的寿命

for human beings there is no age limit

人类，没有固定的寿命

but for devas and brahmas there is lifespan

但是对于欲界天、梵天，有固定的寿命

so when a person dies at the end of lifespan

当一个人寿命结束死亡时

then he is said to die through the expiration of lifespan

就说他因寿命终结而死亡

so here it is said, in the human realm too this should be understood as death in advanced old age due to natural causes.

这里说，对于人类，这应该理解成寿终正寝

we should die about eighty, ninety or hundred

我们应该在八十、九十、一百岁时死亡

that maybe the death through the expiration of lifespan

这可能就是寿命已尽而死

the second is through the expiration of the productive kammic force

第二种，令生业已尽

although we’re born as human beings

虽然我们身而为人

and the lifespan of human being is supposed to be about one hundred years

人类的寿命应该是大约一百岁

people die young

人们往往很早就死了

at ten twenty thirty also people die

十岁，二十，三十，也有人会死去

so why?

为什么？

because although their lifespan is say eighty ninety or hundred

因为虽然他们的寿元是八十、九十、一百

their kamma generating rebirth is weak

但是他们的令生业很弱

so the rebirth producing kamma is so weak

令生业很弱

that it cannot give you a long life

不能让你长寿

I will not say you

我不该说“你”

so it cannot give a person a long life

不能让某人长寿

so he dies young

所以他就夭折了

so when a person dies young at the age of twenty thirty forty

当一个人在年轻时死亡，二十三十或四十岁就死了

then we say he dies through the expiration of productive kammic force

那么我们就说他的令生业尽而死

his kamma is exhausted

他的业已经耗尽了

so his kamma no longer maintain his life

他的业已经不能维持他的生命了

so he dies

所以他死了

and the third one is through the expiration of both lifespan and kammic force

第三种就是寿命和业力同时尽了

so that means a person dies at age ninety hundred

意即这个人九十或一百岁高龄而死

and his kamma is also able to give him a life of just that length

他的业也刚好能够给他那样的寿命

so

所以

when a person dies in that way he is said to die through the expiration of both lifespan and kammic force

如果某人这样死了，就说他因寿命和业力同时耗尽

now there is one more mode of death

现在还有一种形式的死亡

and that is through the intervention of a destructive kamma

就是通过毁坏业的干涉

through accident

通过意外事件

This is a term for the death that occurs when a powerful destructive kamma cuts off the force of the rebirth-generating kamma even before the expiration of the life-span

这是指极强的毁坏业在寿命未尽时终止了令生业力

so some people die before the expiration of lifespan

所以有些人在寿命未尽时就死了

some sudden death

突然死亡

so they’re said to die through the intervention of a destructive kamma

他们因毁坏业的干涉而死亡

it is said that devadatta was swallowed up by the earth

据说提婆达多被大地吞没

and so he went to avici hell

然后坠入阿鼻地狱

and he did two of the five heinous crimes

他犯了五逆罪的两个大罪

wounding the buddha and causing a division in the sangha

出佛身血，破和合僧

so that wounding the buddha and causing the division in the sangha is here a destructive kamma

出佛身血、破和合僧在这里就是毁坏业

so because of that destructive kamma

因为这样的毁坏业

his life is cut short

他的寿命被切断

and he was swallowed by the earth

被大地吞没

now the first three types of death are known as timely death

前三种是适时死

kālamaraṇa

适时死

and the last as untimely death akālamaraṇa

最后一种就是非时死

so death at the proper time and death at improper time

适时死和非时死

an oil lamp, for example, may be extinguished due to the exhaustion of the wick

例如一盏油灯，因为灯芯耗尽而灭

or the exhaustion of the oil,

或者因为灯油耗尽而灭

or the simultaneous exhaustion of both wick and oil

或者灯芯和灯油同时耗尽

or for some extraneous cause, like a gust of wind.

或者因为外来之因，例如一阵风

so when a lamp goes out as the…because of the gust of wind

当来了一阵风，灯就灭了

then its death is called caused by destructive kamma something like that

这种死亡就是毁坏业造成的

so this is an example to remember these four kinds of death

通过这个例子，可以记住四种死亡

so exhaustion of the wick, exhaustion of the oil

灯芯的耗尽，灯油的耗尽

exhaustion of both

两者同时耗尽

and then going out through due to a gust of wind

因为一阵风而熄灭

so with one of these

因为以上某个原因

everybody has to face

每个人都要去面对

so at the end of our lives

所以在我们生命终结时

we will come to death

我们会面对死亡

and we will come to death for one of these reasons

我们会因为上面的一个原因而死亡

and what happens when a person is about to die is explained in the following passages

当一个人临终的时候发生什么将在后续的章节介绍

so we will have a break now

我们现在休息一下

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the signs at the time of death

死亡之相

so what signs come to the mind of a person who is about to die.

临终之人心中出现什么样的相

now there are three signs mentioned here

这里提到了三种相

and these three you met in the third chapter also

这三种相在第三章也提到过

on page 138

第138页

they are mentioned in the note, in the guide

它们在注释，助读里提到过

so they are kamma, kammanimitta and gatinimitta

它们是：业、业相、趣相

so now the manual describes in some detail how they manifest themselves in the mind of a dying person

概要精解比较详细地解释了它们如何在临终之人心中呈现

now in the case of those who are about to die at the time of death that means

“对于临终之人，在死亡时刻”意思是

just before death consciousness arises just before death comes

就是在“死心生起”之前，死亡到来之前

one of the following presents itself

以下之一会出现

according to circumstances

根据情况

through any of the six sense doors

呈现于六门之一

so one of the following means

“其中之一”意思是

one of kamma, or sign of kamma or sign of destination

业、业相、趣相，三者之一

so one of them presents itself to the mind of a dying person

这其中之一呈现于临终者的心里

and it is according to circumstances

“根据不同的情况”

that means as the case may be, sometimes kamma will manifest itself, sometimes it is kammanimitta that will come to his mind

意思是根据不同的个案，有时呈现的是业有时心里呈现的是业相

or sometimes it is sign of destination

或者有时候呈现的是趣相

and in one commentary, it is stated that

在某处注释书里，说

according to circumstances mean for those who will not be reborn for arahants

“根据不同的情况”意思是“对于不再投生的，对于阿罗汉”

then these three will not manifest to the mind of them

这三相就不会在他们心里呈现

so for them other objects such as mind and matter which they are in the habit of taking as objects for meditation may appear to the mind.

所以，对于他们，其他所缘，例如他们在禅修中习惯缘取的名法、色法就会出现于他们的心中

so that is why here it is said “according to circumstances”.

所以这里就说：“根据不同的情况”

so you can understand this in two ways

所以你可以从两个方面来理解

the first is kamma will come or it will be a sign of kamma or it will a sign of destination that will come to his mind

第一种就是：业或业相或趣相呈现于心中

the second explanation is

第二种解释是

according to circumstances mean according to individuals

“根据不同情况”意思是：根据不同人的情况

that means those who are not to be reborn

即：有些人不再投生

so for them these kamma and others will not appear to their mind

对于这些人，业及其他相不会在他们心中呈现

but the other mind and matter which they are in the habit of taking as objects for their meditation

但是呈现的是他们在禅修时惯行的名法、色法作为所缘

so anyone of the following three

所以三相之一

will present itself to the mind of a dying person

会呈现于临死者的心中

and they present themselves or they become manifest through the force or power of kamma

它们呈现，或者通过业的力量来呈现

because of the power of kamma that is going to give rebirth as result

因为业的力量，以结生作为果报

these become manifest to the mind of a dying person

这些呈现于临终者的心中

now the first one is called kamma, now can you know what kamma it is?

第一个是：业，你知道什么是业吗？

kamma that is to produce rebirth linking in the next existence

业在下一世产生结生

so the kamma which is to give results, to produce rebirth

业就是产生果报，产生结生

so that kamma may come to his mind

所以“业”可能呈现于他的心中

so he may remember this kamma clearly in his mind as though he were doing that kamma right at that moment

他可能清楚地在心里忆念这个业如同他当时正在做这个行为一样

so that kamma can be the wholesome kamma as well as the unwholesome kamma

这个业可以是善业，也可以是恶业

so whether it is wholesome or unwholesome

不管是善业，还是恶业

this kamma will manifest itself to his mind

这种业会呈现于他的心中

sometimes it is not the kamma itself

有时候不是业本身

but the sign of kamma will manifest to his mind

而是“业相”呈现于他的心中

now the sign of kamma means the six kinds of object

业相指的是六种所缘

visible object, audible object and so on

色所缘，声所缘等等

six kinds of object that had been apprehended previously at the time of performing kamma

在当时造此业时所识知的六种所缘

when he did that kamma

当他当时造此业时

there are somethings that are involved

涉及到一些事情

not just that kamma

不仅仅是那个”业“

but to perform that kamma there must be some other things as well

为了完成此“业”，还有别的事情涉入

and those things may appear to his mind

这些事情也会呈现于他的心中

or something that was instrumental in performing the kamma

或者一些协助他造此业的事情

so not the kamma itself, but those that are instrumental in performing that kamma

不是业本身，而是协助他造业的一些事情

so that is called sign of kamma

所以它被称为：业相

here

这里

that had been apprehended previously

“以前识知的”

means the primary object

意思是：主要所缘

and that was instrumental in performing the kamma means a secondary object

协助完成此业的意思是：次要所缘

for example

例如

it is a dana of building a monastery

布施修建寺院

then the monastery itself is one that had been apprehended previously

寺院本身就是之前识知的

and when a person builds a monastery

当某人修建一座寺院

and he will also offer other requisites to the monks

他也给出家人供养了其他资具

like offering food, offering robes and so on

例如：供养食物、僧袍等等

so those things are the secondary object

这些东西就是次要所缘

so one of these two may appear or may become manifest to his mind, that means he will remember these things

所以这两者之一可能会出现，呈现于他心中意思是他会忆念到这些事物

he will even see if it is right at the moment he is doing he can see the objects himself or he may see them in his mind

如果当时他在做这件事，就能看到这些所缘如果不在做，他就可能忆念到这些所缘

or if it is a stupa

如果是一座塔

that is erected

被修建起来

then the stupa itself is the main object

那么这座塔就是主要所缘

and offering made to the stupa like water food flowers and incense or light are secondary objects

供养给塔的水、食物、香灯就是次要所缘

they may come to his mind

他可能会忆念到这些

or if it is fishing or hunting

如果是打渔，或者打猎

then the fish and the animals hunted are main objects

那么鱼、被猎的动物就是主要所缘

and the weapons or nets and others used in hunting them are the secondary objects

所用的猎枪、渔网就是次要的所缘

so there are primary objects and secondary objects of the sign of kamma

所以对于业相有主要所缘、次要所缘

so one of them will appear in his mind or will present itself to his mind

其中之一会呈现于他的心中

so that is a sign of kamma in pali it’s called kammanimitta

这就是业相

and the third is the sign of destiny

第三个是趣相

sign of destiny means sign of destination

趣相，就是所趣之相

destination means the life into which he is going to be reborn

所趣之相就是要投生的地方

so immediate next life

随即而来的下一世

so that is called destination

这就是所趣之相

the sign of destination means the sign of that life

趣相，就是下一世之相

if you’re going to be reborn as a human being

如果你要投生为人

then the walls of the mother’s womb may appear to him

那么母亲的子宫壁就会出现

and also the things he will use as a human being may appear to him

作为人他要用的东西会向他呈现

if a person is going to be reborn in hell

如果某人要投生到地狱

then hell itself is one primary object

那么地狱本身就是主要的所缘

and then hell fire, hell wardens, dogs, vultures and so on are the secondary objects

地狱之火、狱卒、狗、秃鹰，这些就是次要的所缘

if a person is going to be reborn in the celestial worlds,

如果一个人要投生到欲界天

there the celestial worlds the celestial mansions are the primary objects

那么欲界天，天宫就是主要所缘

and the celestial nymphs gardens and other wishing trees and so on so they are the secondary objects.

仙女、花园、如意树，就是次要的所缘

they will appear to his mind

这些会呈现于他的心

if a person is going to be reborn as an animal

如果一个人要投生为动物

then he will see the forests or the hills

那么他就会看到森林、山峰

and also he will see the bushes and others, the small trees as the secondary objects

同时他会看到树丛等等，这些是次要所缘

so when these appear to his mind

当这些在他心中出现

that means he is going to be reborn in those realms or in those existences

意即他会投生到这些界

now yesterday I told you about the father of that arahant.

昨天我跟你们讲过那个阿罗汉父亲的故事

so when he was about to die

当他临终的时候

first he saw dogs running after him

首先他看到狗在追他

and so that is a sign of hell

这就是地狱之相

so he is going to be reborn in hell

他要投生到地狱

and then later on he saw celestial mansions and celestial dancers and so on

后来他看到天宫、天女等等

so it changed.

已经改变了

so these are the sign called sign of destination

这些就被称为趣相

so to a man who is about to die

对于一个要死的人

one of these become evident in his mind

其中之一就会很明显地呈现于他的心

sometimes kamma or the sign of kamma or the sign of destiny

有时候是业，或业相，或趣相

and they appear to his mind by the power of the kamma which is going to give rebirth.

通过导致投生的业的力量，呈现于他的心中

now after that

随后

taking that very object thus presented to his mind

缘取呈现于他心中的所缘

the stream of consciousness continually flows,

心流继续流下去

that means the moments of consciousness arise

就是说：心识刹那生起

in accordance with the kamma that is to be matured

依据将成熟的业

whether pure or corrupted,

不管是清净或污浊

so taking that object

缘取所缘

there will arise in his mind the stream of consciousness or the flow of consciousness

在他心中生起心识之流

and that stream of consciousness may be pure

这个心识之流可能是清净的

or it may be corrupted

也可能是污浊的

that means if the kamma is the kusala kamma that is to give results

意思是：如果是善业产生果报

then his stream of consciousness is pure

那么他的心识之流就是清净的

if it is akusala kamma that is going to give results

如果是不善业产生果报

then his stream of consciousness is corrupted

那么心识之流就是污浊的

and in conformity with the state into which one is to be reborn

与即将投生之境相符

it flows continually

心流继续流下去

mostly inclining towards that state.

并且大多数时候倾向于该境。

I want you to follow with the book

我希望你们看书

now I place mostly in front of inclining

我将“大多数时候”放在“倾向于”之前

most inclining towards that states.

大多数时候倾向于该境

so when a person is about to die

所以当一个人临终时

his mind is inclined towards the life or towards the existence which he is going to be reborn

他的心倾向于要投生的那一世

it is like when you have to go to a place

就像你要去某地

before going there your mind is inclined towards that place

去之前，你的心要趋向那个地方

so in the same way now the mind of a dying person inclined towards that state

同样临终之人的心也要倾向于该境

that means that existence that life the future one

意思：就是下一世

now

现在

it is for those who die peaceful and natural death

以上是关于那些安详自然死亡的人

it is said that when you kill a fly, doing like this

据说当你杀死一只苍蝇的时候

it will get no chance to have this flow of or this stream of consciousness leisurely

它就没有机会有这样空闲的心识之流

because the moment you hit it, it dies

因为你打到它的时候，它就死了

so there are only a very very few thought processes arise and disappear and then he dies

所以只有很少很少的心路过程生灭，它就死了

so in that case, in the case of a fly who is killed or hit by something

在这种情况下，在打死苍蝇这个例子上

their mind will not incline towards the state that is to be reborn

它的心就不会倾向于要投生的地方

so that is why we say mostly inclining towards that states

所以就说“大多数时候倾向于该境”

sometimes it may not incline towards that state for those who die sudden death

有时候，对于突然而死的人，可能并不是倾向于该境

or that rebirth-productive kamma presents itself to a sense door in the way of renewing.

或者令生业有如重新造作般呈现于门。

now this is one way of kamma presenting itself to his mind

这是业呈现于心的一种方式

so now the person experiences that kamma again as though he were performing that kamma right at the time

这个人再次体验到这个业，如同当时正在造作此业一般

so vividly does that kamma appear to this mind

这个业生动地呈现于他的心中 now to one who is on the verge of death

对于濒临死亡的人

either at the end of a cognitive process consciousness

在心路过程心之末

or at the dissolution of mind continuum

或者在有分灭尽之时

the death consciousness, the consummation of the present life, arises and ceases in the way of death.

代表一世终结死亡的死亡心即生起与灭尽

now death occurs

死亡发生时

so to one who is on the verge of death, who is close to death

对于濒临死亡的人，将要死亡的人

either at the end of a cognitive process consciousness

在心路过程心之末

or at the dissolution of life continuum

或有分灭尽时

the death consciousness arises and ceases by way of dying

通过死亡，死亡心生起然后灭尽

now you need to have the diagram of dying thought process to understand this

你们需要有死亡心路过程的图表来理解这点

there is a diagram in the book as well as in the handout

在书里面，或者在下发资料里，都有这张表

I think the last of the handout for fifth chapter

应该是在下发资料第五章最后面

so there

在那里

a death and relinking thought process taking the present visible object is given

给了死亡结生的心路过程(缘取当下的色所缘）

now there are many types of death relinking thought processes

有很多种死亡结生心路过程

this is only one of them

这只是其中一种

now here you see the A, let us begin with PT

你们看到A，我们从PT开始

PT means patisandhi, rebirth PT意思就是结生心

and BH means bhavanga BH就是有分

and A means atita-bhavanga or past bhavanga A就是过去有分

C means vibrating bhavanga C就是有分波动

U means arrest bhavanga U就是有分断

so A, C and U are all bhavangas

所有A,C,U都是有分

and then P,

然后是P five sense door adverting

五门转向

and CK, seeing consciousness CK，眼识

S, receiving consciousness S，领受心

ST, investigating consciousness ST，推度心

V, determining consciousness V，推度心

and Js is javana consciousness Js，速行心

and CU, cuti death consciousness CU，死亡心

so in this thought process

所以在这个心路过程里

and then again PT and so on

然后又是PT等等

so here cuti comes after the fifth javana

所以这里死亡心在第五个速行心之后

so in such a thought process

在这样的心路过程里

javanas run only five times and not seven times as normal

速行只是生起五次，不像通常那样生起七次

because it is just close to death or it is almost death

因为快要死亡了，或者几乎死亡了

so the person is very weak when his body is very very weak

所以这个人非常虚弱，当他的身体非常虚弱

the mind that has to take that body as a locus is also weak

寄于身体内的心也非常弱

so since it is weak javanas cannot run seven times, so

因为心非常弱，所以速行不能生起七次

javanas run only for five times

所以速行只生起五次

then after the javana there is cuti, right?

速行之后，就是死亡心，对吧？

so in the text in the manual it is said

所以在概要精解里，写道：

either at the end of a cognitive process consciousness

在心路过程心之末

now bhavangas are not cognitive process consciousness

有分心不属于心路过程心

bhavangas are called process free

有分心是离路心

or door-free consciousness

或者离门心

so cognitive process consciousness means those that arise in thought processes excluding bhavangas

所以心路过程心意思是生起于心路过程中的心，不包括有分心

so from sense door adverting until the fifth javana are called cognitive process consciousness

所以，从五门转向心到第五个速行心，被称为心路过程心

so I want to put the word consciousness after process

我想将“心”放在“心路过程”之后

so cuti or death can come after javana

所以死亡心可以在速行之后生起

or at the dissolution of life continuum

或者在有分灭尽时

that means sometimes after javana there may be bhavanga

意思是：有时候速行之后，可能会生起有分心

and after bhavanga there may be cuti or death

有分之后，可能生起死亡心

so in that case death comes at the dissolution of life continuum

在这种情况下，在有分灭尽时生起死亡心

so there are different of death relinking thought processes

所以有不同的死亡结生心路过程

so death can come after cognitive process consciousness

所以死亡可以在心路过程心之后降临

or it can come after bhavanga life continuum

也可以在有分之后降临

immediately after death, death consciousness

死亡之后，或者死心生起之后

or death consciousness has ceased

或者死亡心灭尽之后，随即

a rebirth linking consciousness arises

生起结生心

and it’s established in the subsequent existence

下一世的结生心即刻生起

so in this thought process

所以在这个心路过程里

immediately after CU cuti you will find PT patisandhi, rebirth.

死亡心之后，立即就有结生心

so immediately after death there is rebirth

所以死亡之后，立即结生

so in order to emphasize this

为了强调这点

the manual says, Immediately after that (death consciousness) has ceased,

概要精解里说，一旦死亡心灭尽

a rebirth linking consciousness arises and is established in the subsequent existence.

下一世的结生心即刻生起

so by this the author of the manual wants us to understand that

所以借此，概要精解的作者想让我们明白

between cuti (death) and rebirth there is nothing intervening

在死亡和结生之间，没有中介

and rebirth arises

结生心生起

and when it arises, it is already in a new life.

当结生心生起时，就是一个新生命

so there are some people who think that rebirth consciousness there are three moments of rebirth consciousness, sub-moments of rebirth consciousness

有些人认为结生心有三个小刹那

so there are some people who think that the arising moment of rebirth consciousness may belong to past life

这些人认为结生心的“生时”属于过去世

and then only when during the present moment or dying moment it is in the new life

只有”住时“、”灭时“，才是属于新生命

so in order to refute such understanding or misunderstanding

为了反驳这种误解

the author said,

作者说道

rebirth linking consciousness arises and is established in the subsequent life,

结生心生起，并且建立在下一世

that means as soon as it arises

意思是，结生心一生起

it is already in a new life

就是在新的生命里

so here

所以这里

we have two lives here, life 1 and life 2

我们有两世：1世，2世

we can call life 1 old life, life 2 new life

我们可以用1世指前一世，2世指这一世

so in this thought process

所以在这个心路过程里

we see that patisandhi immediately follows death cuti

我们看到结生心立即跟随死亡心

so there is no time gap between death in one life, life 1 and patisandhi or rebirth in next life, life 2

所以在1世的死亡心和2世的结生心之间没有时间间隔

so there may be distance between these two

所以1世和2世之间可能有距离

one may die here and be reborn in a deva world

一个人可能在这里死亡，投生到欲界天

or in a brahma world

或者梵天界

so there may be thousands of miles of distance intervening between death and rebirth

或者在死亡和结生之间隔着千万里的距离

but as to time there is no time gap

但是对于时间而言，没有任何时间间隔

immediately after death rebirth arises

死亡之后，立刻结生

so there is no such thing intervening between death and rebirth

所以在死亡和结生之间没有中介

now

现在

theravada buddhism does not accept that there is an interim life between let us say here life 1 and life 2

上座部佛教不接受1世和2世之间有一个中阴身

many people believe that way

很多人相信中阴身

when a person dies then he is reborn as a ghost for seven days or forty nine days, right?

当一个人死亡后，就会投生为鬼，

7天或者49天，对吧？

and he may be roaming about near his house

他可能会在他的家附近徘徊

and then only after the end of seven days of forty nine days

过了7日或49日之后

as the case maybe is that person reborn in a new life

这个人才投生到下一世

so that is called in pali antara-bhāva

这就是“中阴”

so even among the buddhists

所以即使在佛教徒之间

among, because there are many buddhist sects

因为有不同的佛教派别

so even among the buddhists

即使在佛教内部

so buddhist sects believe that there is this interim life between two lives

有些派别认为在两世之间有过渡阶段

but theravada buddhism does not accept that

但是上座部不接受这种观点

so in order to show that there is no such thing as an interim period between death in one life and rebirth in another

为了表明：在1世的死亡和2世的结生之间没有中间阶段

the author here says

作者在这里说：

the rebirth linking consciousness arises and is immediately established in the subsequent life

结生心生起，立即出现在下一世

and also immediately after that has ceased immediately after the death consciousness has ceased

在死亡心灭尽之后，立即

there is patisandhi there is rebirth consciousness

生起了结生心

now I want to use Pali words more

我想更多地使用巴利语

I want to make you more familiar with Pali words

我希望让你们更加熟悉巴利语

but sometimes I think that you may not be familiar with the Pali words so I refer to the English

但是有时候，我又觉得你们可能不熟悉巴利语，所以就用英语

so immediately after death consciousness has ceased

所以死亡心灭尽之后，立即

rebirth linking consciousness arises

生起结生心

when it arises it is already in new life life 2 here

结生心一生起，就是在2世

so that we must understand clearly

我们必须清楚理解这点

and as I said theravada buddhism does not accept the interim life between two lives.

我说过，上座部不接受两世之间存在过渡阶段

so for theravada buddhists that what they call interim life must be one separate life

所以，对于上座部佛教，所谓的过渡阶段，必定是一个独立的生命阶段

we do not call it an interim life that is just one life

我们不将之称之为中阴，它是一个独立的生命阶段

suppose a person dies and is reborn as a ghost

假设某人去世了，投生为鬼

so that rebirth as a ghost is one separate rebirth

投生为鬼也是独立的一个生命形态

not just something life a buffer zone between two lives

并不是两世之间的缓冲区

so we take that also as a separate life

所以我们也将其看作独立的生命

so in this case there are three lives

所以这样，就有三期生命

now this life and then life as ghost and then reborn as a human being or as a deva

此世，投生为鬼道，然后再投生为人或天人

so in order to show that there is no interim life the author says, immediately after that has ceased

为了表明没有中阴，作者说：死亡之后

a rebirth linking consciousness arises

立刻生起结生心

and when it arises it is already in the new life

当结生心生起时，就是新的生命

now here we must understand that

这里我们必须明白

rebirth consciousness patisandhi

结生心

is not a result of death consciousness

不是死亡心的果报

that is very important

这点非常重要

this pati…when I say patisandhi, you will understand, right?

当我说结生心的巴利语时，你们懂吧？

so this rebirth, if the result of kamma in the past

这个结生心，如果过去业的果报

that same kamma in the past, and that kamma, a productive kamma produces this rebirth.

过去同样的业，过去的令生业产生了结生

when that past kamma produces the rebirth, the kamma at the javana moments here supports that kamma

当过去的业产生结生，在速行刹那的业支持这个业

so what produces the rebirth is the kamma in the past

所以产生结生的，是过去的业

and we can call them the javanas as present kamma

我们称速行为现在的业

so kamma at these five javana moments support that productive kamma

所以这五个速行刹那的业支持令生业

and so the rebirth is produced

这样就产生了结生

so rebirth is not caused by or not the result of even the javana moments

所以结生并不是由速行刹那的结果造成的

it is the result of the kamma in the past

它是过去业的果报

that is one thing

这是一点

now

现在

after death

死亡之后

rebirth immediately follows

立即跟随着结生心

so we can say that

所以我们可以说

rebirth is conditioned by death

死亡是结生之缘

and when we say conditioned by death

当我们说死亡是结生之缘

we do not mean produced by death

我们不是说死亡产生了结生

we mean just death consciousness disappears

我们只是说：死亡心灭尽

so that rebirth consciousness can arise

所以结生心就能生起

so that kind of condition is called proximaty condition in the 24 causal relations taught in the seventh book of abhidhamma, Paṭṭhāna

这种缘在发趣论24缘中被称为无间缘

in that sense

从这个意义上

death conditions rebirth

死亡是结生的缘

but here conditions means just to give place to another citta

这里“缘”只是给另外一个心让位

if death conditions does not disappear then

如果死亡这个缘没有灭尽

rebirth cannot arise

结生心就不能生起

so in that sense rebirth is conditioned by death consciousness

所以这个意义上讲，死亡心是结生心的一个缘

but it does not mean that rebirth is produced by death consciousness

但是并不是说结生心是由死亡心产生的

that also we must understand

这点我们也要明白

so the rebirth is the product of or result of the kamma in the past

所以结生是过去业的果报或者产物

and when the productive kamma gives this rebirth as result

当令生业产生结生的果报

the kamma at the javana moments five javana moments support that kamma

五个速行刹那的业支持这个令生业

so the kamma at the five javana moments are supportive kamma

所以五个速行阶段的业是支助业

and the kamma in the past that produces rebirth is the productive kamma

过去的业它产生了结生，就是令生业

so you know that productive kamma, supportive kamma, obstructive kamma, and what is the other one? destructive kamma

你们知道：令生业、支助业、阻碍业，还有一个是什么？毁坏业。

so here we have two kammas

所以这里我有两种业

productive kamma and supportive kamma

令生业和支助业

so they together let us say produce the rebirth

我们姑且说这两者产生了结生

immediately after rebirth

结生之后，立即

there are sixteen moments of bhavanga

有16个有分刹那

it is not mentioned in the manual

概要精解里没有讲这个

so sixteen moments of bhavanga

所以十六个有分刹那

after sixteen moments of bhavanga there is one thought process

十六个有分刹那之后，就有一个心路过程

and that thought process begins with M manodvāravajjana, mind door adverting

这个心路过程以意门转向心开始

and then there are seven javanas

然后是七个速行心

and then bhavanga again

然后又是有分

so this is one example of death relinking thought process

所以这就是死亡结生心路过程的一个例子

so there are many others

还有其他很多种

but even this one thought process is not easy to understand

但是即使是这一个心路过程也不是很好理解

now here

现在

we must understand also

我们也要明白

what object the individual types of consciousness take in this thought process

在这个心路过程里，每个心的所缘是什么

now the first patisandhi, that means patisandhi of this life let us say

第一个结生心，此世的结生心

so that patisandhi may have taken kamma K or kammanimitta KN or gatinimitta GN as object

所以这个结生心可能以业或业相或趣相为所缘

one of these

这三者之一

since one of these is the object of the patisandhi or relinking at the left and of the diagram

因为这三者之一是结生心的所缘

BH also takes that as object

有分也以此为所缘

and A, C and U are also bhavangas, right? A,C和U也是有分，对吧？

past bhavanga, vibrating bhavanga and arrest bhavanga

过去有分，有分波动，有分断

so they are also bhavangas

所以它们也是有分

so they take the same object as the patisandhi at the beginning

所以它们缘取的所缘跟开始的结生心是一样的

that equal sign meaning their object is also K or KN or GN on the left.

那个“等于号”表示它们的所缘也是左边的业、业相、趣相

now

现在

when these thought process arises

当这个心路过程生起时

there is a visible object

有一个色所缘

suppose a dying man is seeing somethings that are involved in doing the act

假设临终的人在造业时看到某物

so there is a seeing something to be seen or a visible object

所以有色所缘，被看到的东西

so that visible object arises here after the bhavanga

所以在有分之后，生起这个色所缘 or that visible object arises together with the atīta bhavanga the past bhavanga

或者这个色所缘和过去有分一起生起

although it arises there

虽然它生起于此

past bhavanga does not take it as an object

但是过去有分并不以其为所缘

because it must take the K or KN or GN

因为过去有分的所缘是业、业相或趣相

and then the vibrating bhavanga and arrest bhavanga also do not take that present visible object as object

然后有分波动、有分断也不是缘取当下的色所缘

because they must take the object of patisandhi before them

因为它们要缘起之前那个结生心的所缘

and so they must take one of the three K, KN or GN.

所以它们必须缘取业、业相、趣相之一

but P, adverting towards the object

但是P， 转向所缘

so P takes the present visible object as object

五门转向以当下的色所缘为所缘

and then CK as the all until the fifth J

然后是眼识直到第五个速行心

take that present object as object.

以当下的所缘为所缘

so it is very precise there

所以此处非常准确

so again let us start from the beginning

我们再重新开始

so the first PT takes K or KN or GN as object

第一个结生心以业、业相或趣相作为所缘

then the bhavangas including first bhavanga

然后是有分心，包括第一个有分

vibrating bhavanga and arrest bhavanga take the same K or KN or GN as object

有分波动，有分断以相同的业、业相或趣相作为所缘

now when the past bhavanga arises

当过去有分生起时

present visible object also arises

当下的色所缘也生起

so they arise at the same time

所以它们同时生起

but

但是

the bhavangas, the three bhavangas do not take that present visible object as object

但是，三个有分并不缘取当下的色所缘

so they take as usual the kamma or kammanimitta or gatinimitta as object

所以他们依旧缘取业、业相、趣相

now turning towards the object

然后转向所缘

five sense door adverting

五门转向心

from that moment the mind takes present visible object as object

从那时开始，心缘取当下的色所缘

and that object is here kammanimitta

那个所缘在这里是业相

and then the other cittas following until the fifth javana take the present visible object as object

然后随后的心直到第五个速行心缘取当下的色所缘

then what about cuti, what about death consciousness what does it take?

那么死亡心，死亡心的所缘是什么？

it must take the same K or KN or GN

它必须缘取相同的业、业相或趣相

that is taken by the rebirth at the beginning of life 1

跟1世开始的结生心的所缘相同

then there is patisandhi in life 2

然后是2世的结生心

rebirth consciousness

结生心

that rebirth consciousness takes the present visible object as object

这个结生心缘取当下的色所缘

that means that present visible object outlive this life it may go on to next life

意思就说：当下的色所缘持续到下一世

at cuti a person dies

在死亡心生起时，这个人死了

so he is no more

不再活着

now at patisandhi it is a new life

在结生时，新生命产生

although it is a new life, the present visible object is still existing

虽然是新生命，当下的色所缘还存在

because it has not reached the seventeenth moment

因为它还没有达到第17个心识刹那

so the rebirth in life 2 takes present visible object as object

所以2世的结生心也以当下的色所缘为所缘

but still there are two more moments to fill the seventeen moments

但是还差两个心识刹那才形成17个心识刹那

so the bhavanga, first bhavanga and second bhavanga after the rebirth also take that present visible object as object

所以结生心之后的有分心，第一个有分，第二个有分也是以当下的色所缘为所缘

when the process reaches the third bhavanga

当心路过程到达第三个有分

present visible object ceases, disappears

当下的色所缘灭去，消失了

so at the moment of third bhavanga it has become past

在第三个有分刹那，成为过去

so bhavanga three takes the same kammanimitta the present visible object but now it is past

所以3号有分缘取相同的当下色所缘，现在已经过去了

so you may write past after KN above the BH3

你可以在KN之后，BH3上面写上“过去”

it is the same KN which was present before it’s arising

这就是它生起之前的那个业相

but when it arises it has already disappeared, so it has become a past object

但是当它生起时，业相已经消失了所以它就成为过去的所缘

and since bhavanga must take the object of patisandhi, rebirth

因为有分必须缘取结生的所缘

it takes that KN as object

它就缘取这个业相作为所缘

which is now past

这个业相已经过去

and then all through life 2

然后在2世的整个生命过程

whenever bhavangas arise they must take this past kammanimitta as object

只要有分生起，就必须缘取这个过去的业相

and then death occurs at the end of this life 2

当2世生命的死亡心生起时

that death must have this KN past as object

这个死亡心也是以这个过去业相为所缘

now

现在

after the patisandhi

结生之后

there are 16 bhavangas and then they’re followed by one thought process

就是16个有分，有分之后就是一个心路过程

now in that thought process there are mind door adverting and seven javanas

在这个心路过程中，有意门转向，七个速行心

what do they take as object?

它们的所缘是什么？

now they take the relinking citta, cetasikas and rupa born of kamma as object

它们的所缘是：结生心，心所，业生色法

that means they take the patisandhi as object

就是说它们以结生心为所缘

they take the rebirth as object

它们以结生为所缘

rebirth in life 2 as object

以2世的结生为所缘

and it is said that the javanas are always accompanied by lobha

据说：速行永远伴随着“贪”

because whenever in whatever life a being is born he is always attached to it

因为不管投生为什么，都有“执着”

whether it is a life as a human being, a life as a celestial being, or life in hell.

不管是投生为人，天人，还是地狱众生

but at that very moment

在那个时刻

attachment to that life occurs

就会产生对那个生命形态的执着

so this thought process

所以这个心路过程

the process that immediately follow the sixteenth bhavanga takes the rebirth which consists of relinking citta, cetasikas and rupa born of kamma

紧随第16个有分之后的心路过程，缘取的结生包含结生心，心所，业生色法

so they’re the object of this thought processes beginning with mind door adverting

它们就是这个心路过程的所缘，这个心路过程以意门转向开始

so that is why we say we begin our life with attachment

这就是为什么我们说我们的生命始于“执着”

every body every being begins its life with attachment

每一个众生的生命都是以执着开始

so

所以

and then in life we experience many kinds of thought processes

在生命中，我们会体验到许多种类的心路过程

so it is important we understand these thought processes clearly.

所以清楚明白地理解这些心路过程很重要

now

现在

the rebirth bhavanga and death in life 1 1世的结生，有分和死亡

take K, KN or GN

缘取业，业相或趣相

as shown above the patisandhi at the beginning

就是上面开始的结生心

as object

以之为所缘

but the rebirth of life 2 takes another kind of, here kammanimitta KN

但是2世的结生缘取另外的，这里是业相

so

所以

the object of rebirth in life 2 2世结生心的所缘

and object of rebirth in life 1 1世结生心的所缘

are different

它们是不同的

although they’re the same kind they must be kamma or kammanimitta or gatinimitta

虽然它们是同类的，必然是业，业相或趣相

but

但是

although the type of object is the same

虽然所缘的类型是相同的

they’re individually different

但是是分别不同的所缘

let us say the K of rebirth in first life life 1

我们来看1世结生的所缘业

maybe say akusala kamma

例如，可能是不善业

but

但是

the object of the rebirth in life 2 may be kusala kamma something like that 2世结生的所缘可能是善业，诸如此类

so

所以

the object of rebirth at the beginning of each life is different from the object of the rebirth, bhavanga and death of previous life

每一世开始时结生心的所缘与前一世结生，有分，死亡的所缘是不同的

so that is why there is always a new object for rebirth in the beginning of every life

所以在每一世的开始，总是有新的结生所缘

now death can arise after the dissolution of life continuum

死亡心可以在有分灭尽之后生起

so that means, after the javanas

就是说，速行之后

there can arise registering tadārammaṇa also

也可以生起彼所缘

suppose there arise two tadārammaṇas

假设生起了两次彼所缘

and after tadārammaṇas there arise one bhavanga let us say

彼所缘之后，假如生起了一次有分

so in that case

这样

two tadārammaṇas

两次彼所缘

one and two bhavangas

一次，两次有分

in that case

这样

the rebirth will be out of the seventeen thought moments

结生心就在17个心识刹那之外

right?

对吧？

therefore the object of rebirth in life 2 can be present

所以，2世结生的所缘可以是当下的

or it can be past

也可以是过去的

so if death occurs after two moments of javana after two moments of bhavanga

如果两次速行两次有分之后，死亡心生起，

then the rebirth in life 2 will take the past kammanimitta

那么2世的结生心就缘取过去的业相

so the object of patisandhi in life 2 can be present

所以2世的结生心所缘可以是当下的

like in this diagram

像这个表格里

or it can be past

或者这个所缘也可以是过去的

if we take the death to arise after tadārammaṇa and bhavanga

如果在彼所缘和有分之后，死亡心生起

and when patisandhi arises in the new life

当在新的生命里生起结生心

in the book it is said, either supported by the heart base or baseless

在书里，这样说：有心所依处或无依处支助

that means if one is reborn as a human being as a deva as a brahma as a form brahma

意思是：如果投生为人，欲界天，或色界梵天

then it will have a heart base

就有心所依处

if the rebirth in the arupavacara world

如果投生到无色界天

that it will have no base

就没有依处

so it is either supported by the heart base or baseless

所以心所依处或无依处支助

and it is generated by a volitional formation that is enveloped by latent ignorance and rooted in latent craving.

它是由受到无明所束缚和以潜在贪爱倾向为根本的行所生

now

那么

the rebirth is generated by kamma, right?

结生是由业所生，对吧？

so here

这里

volitional formation means kamma

“行”就是“业”

so rebirth is generated by kamma

结生是由业所生

and that kamma is enveloped by latent ignorance

这个业受到潜在无明所束缚

and rooted in latent craving as it is appropriate

以潜在的贪爱为根本，视情况而定

I want to move “as is appropriate” after “in latent craving”

我想将“视情况而定”放在“潜在的贪爱”后面

now that means, you need to understand Patthana here

就是说，这里你需要明白发趣论

suppose there is kamma

假设有一个业

so when we acquire kamma

当我们造业的时候

this kamma may be accompanied by ignorance and craving

这个业可能伴随着无明、贪爱

these two are the basis for us to acquire kamma

这两个是我们造业的基础

if we do not have ignorance and craving we will not acquire kamma

如果我们没有无明、贪爱，我们就不造业

whatever we do be just doing like those of arahant

无论我们做什么，仅仅就是做而已如同阿罗汉一样

so whenever we do a kamma

所以，只要我们造业

this kamma is enveloped by latent ignorance and rooted in latent craving

这个业就是受到无明所束缚，以潜在的贪爱为根本

now this can mean two things

这可以有两个意思

the kamma maybe accompanied by ignorance and craving

业可能会伴随着无明和贪爱

or it is not accompanied by ignorance and craving

也可以不伴随无明和贪爱

but it is influenced by the ignorance and craving

但是受到无明和贪爱的影响

for example

例如

an unwholesome kamma

一个不善业

if it is an unwholesome kamma

如果是不善业

it will be enveloped by ignorance, right?

它就会被无明所束缚，对吧？

ignorance always accompanies akusala kamma

无明总是伴随着不善业

and if the akusala is desiring something attachment to something

如果不善业是渴望某事，执着某事

then it will be rooted in latent craving also

那么也是以潜在的贪爱为根本

but it is a kusala kamma

但是如果是善业

kusala is not accompanied by ignorance or craving

善业不伴随着无明和贪爱

because ignorance and craving are unwholesome

因为无明和贪爱是不善的

and kusala is wholesome

而善业是善的

wholesome and unwholesome cannot arise at the same time at the same moment

善和不善不能同时生起

so regarding kusala kamma

所以对于善业

ignorance and craving are not concomitant

无明和贪爱并没有伴随它

but they influence

但是它们会影响到它

because of ignorance and craving we do puñña or we do kusala

因为无明和贪爱，我们做功德，造善业

so that is what is meant by “as is appropriate”.

所以这就是“根据情况”的意思

so the rebirth is generated or produced by volitional formation or kamma

所以结生是由行（业）产生的

that is concomitant with ignorance and craving

就是伴随无明和贪爱

or that is influenced by ignorance and craving

或者被无明和贪爱影响

because of ignorance we do kusala

因为无明，我们造善业

those who want to criticize us say

有些人想批评这种说法，他们说

you say that because of ignorance you do kusala

你们说，因为无明就造善业

that means ignorance mean you are a fool, you’re ignorant so you’re foolish

意思就是，无明就是说你是傻瓜，你无明，就是说你是傻瓜

so because you’re foolish you do kusala

所以，因为你是傻瓜，所以你造善业

so there are three things here, right?

所以，这里有三项，对吧？

kamma, ignorance and craving

业、无明、贪爱

these, our teachers explained in this way

这三项，我们的老师这样解释

suppose a man was caught by three men

假设一个人被另外三个人抓住

and one man blindfolds him

其中一个人蒙住他的眼睛

and another man turns him to a precipice

另外一个人将他带到悬崖边

and the third man pushes him down into the precipice

第三个人将他推下悬崖

so ignorance is like the one who blindfolds

所以无明就是蒙住眼睛的人

because we’re ignorant we do not know the true nature of things

因为我们无明，我们就不知道事物的本来面目

and so when we’re blinded by ignorance

所以，当我们被无明蒙蔽了

we think to be reborn as a human is good

我们认为投生为人很好

to be reborn as celestial being is good and so and so

投生为欲界天很好，等等

we turn toward that life or we incline toward that life

我们转向生命，执着这些生命

so that is the work of taṇhā or craving

这就是贪爱在起作用

and then kamma comes and push us down precipice

然后业来了，将我们推下悬崖

so there are these three things producing rebirth

所以，这三项产生了结生

ignorance, craving and kamma

无明，贪爱，业

ignorance blinds us

无明蒙蔽了我们

and craving makes us turn to the life existence

贪爱让我们转向生命之存在

and then kamma pushes us down into another life

然后业将我们推向另外一期生命

so the rebirth consciousness or rebirth linking consciousness

所以结生心

is generated by kamma

是由业所生

that is enveloped by latent ignorance and rooted in latent craving

业是由潜在的无明所束缚，以潜在的贪爱为根本

that rebirth linking consciousness so called because it links together the two consecutive existences

之所以叫结生心，因为它连接相续的两期生命

now in Pali it is called patisandhi

巴利语叫：patisandhi patisandhi means joining two lives patisandhi意思就是连接两期生命

so it is called patisandhi because it links together the two lives two consecutive lives

之所以叫结生，是因为它连接两期相续的生命

and it is conjoined with its mental adjuncts

受到相应名法陪同

this is no strange thing

这并不奇怪

every consciousness is accompanied by mental factors

每个心都伴随着心所

so the rebirth consciousness is accompanied by mental factors

所以结生心也伴随着心所

so it is conjoined with its mental adjunts

所以：受到相应名法陪同

and acts as the forerunner to the conascent states

作为相应法的前导

mind is a forerunner of all mental states

心是所有名法的前导

buddha said in dhammapada

佛陀在法句经里就是这样讲的

so

所以

the rebirth consciousness arises and mental factors also arise at the same moment

所以结生心生起，心所也同时生起

and rebirth consciousness acts as the forerunner

结生心作为前导

the forerunner means not that rebirth consciousness arises first

前导并不是说结生心先生起

and then mental states arise later

然后心所才生起

it means rebirth consciousness is a leader

是说：结生心是首领

or the chief of the mental states that arise together

是一起生起的心所的统领

as their locus or foundation. that it is called forerunner

是相应法的住处，被称为前导

not because it runs in front of the mental factors

不是说它跑在心所的前面

but because it is the foundation, or depending on which the mental states or cetasikas arise

是因为它是基础，依赖它心所才生起

so the rebirth consciousness that is said to arise immediately after death

所以结生心，据说死亡之后它立即生起

is generated by kamma

由业所生

and that kamma is accompanied by or influenced by ignorance or craving

这个业是伴随着无明和贪爱，或者受到无明和贪爱的影响

and that consciousness is called relinking or in Pali patisandhi because it joins together the two consecutive existences

这个心被称为结生心，是因为它将相续的两期生命连接起来

and as it is its nature it is accompanied by cetasikas or mental factors

它的性质就是，有心所与它相伴

although they arise together this citta is their chief or their leader

虽然它们同时生起，“心”是它们的首领

because without this citta the other mental states or cetasikas cannot arise

因为没有这个”心“，其他心所就不能生起

now

现在

let us say at cuti and patisandhi again,

再看死亡和结生心

we say that a person dies here and he is reborn in the next life

我们说某人死于此，投生于下一世

reborn as a human being or reborn as an animal or whatever

投生为人或投生为畜生等等

so we are saying this as though something from this life moves to another life

所以我们这样说，就好像有东西从此世移动到彼世

now he is here he dies and then he is reborn there

他在此死去然后投生到彼处

this we say because there is no other way to say it to explain this

我们这样说，因为没有其他方式来解释

we have to use this conventional language

我们用这种方便的说法

even buddha said, I was hermit Sumedha

即便是佛陀也说，我过去是隐修者善慧

for incalculable and one hundred thousand eons ago

在无量劫之前

and then the same Sumedha is now me or something like that

现在的我就是同一个善慧，诸如此类

but according to the teachings of abhidhamma

但是，根据阿毗达摩的教法

nothing moves from this life to another life

并没有任何东西从此世移动到彼世

nothing goes from this life to another life

没有事物从此世移动到彼世

so whatever arises in the next life

所以下一世生起的

are newly produced mind and matter

是新生的名法和色法

not that mind from this life goes over to that life

并不是说此世的名法移动到彼世

or material properties from this life go over to that life

也不是说此世的色法移动到彼世

so whatever arise in the next life

所以无论下一世生起的是什么

say, relinking citta, cetasika and rupa born of kamma

例如，结生心，心所，业生色法

are new things

都是新生之法

not anyone of the old nama and rupa from the life 1 going over to new life, life 2

并不是1世的名法色法跑到2世去了

that also we must understand

我们也必须明白这点

so

所以

in fact even before death even we are living

实际上，即使是在死亡前，即便我们活着

at every moment

每时每刻

there is new pair of nama and rupa arising and disappearing

新的名法和色法生起又灭去

like the movie picture explained yesterday

就像昨天讲的电影画面

so

所以

even while living at every moment

即便每时每刻都活着

there are new nama and rupa arising and disappearing

有新的名法和色法生起又灭去

so how can nama and rupa from this life move to and go over to the next life

所以，此世的名法和色法怎么能跑到彼世呢？

so they arise here and they cease here

所以它们在此处生起又灭去

and in the next life new nama and rupa are produced

在下一世又产生了新的名法和色法

although they’re new

虽然它们是新生的

they have a kind of connection with the previous life

但是它们与前一世还是有某种联系

because rebirth in life 2 is the result of kamma in life 1

因为2世的结生心是1世业的果报

so they have this connection as cause and effect

所以这种联系就是因果

that is why there is the order of giving results to a person belonging to the same continuity

所以，这个人作为同一个相续能产生果报

that means my kamma gives results to me not to you, and your kamma gives results to you and not to me

就是说，我的业对我而不是对你产生果报你的业对你而不是对我产生果报

because although every moment we’re different

因为虽然每时每刻我们都不同

there is a kind of continuity going on

但是总是维持着某种相续

so it is important to understand this

所以，明白这点很重要

because if we do not understand properly we can fall into one of the two wrong views

因为如果我们不能正确理解这点，我们就会陷入两种邪见之一

one view is the life goes on, mind and matter goes on and on

一种邪见就是，生命不断持续，名法和色法不断持续

so that is the eternity view

这就是常见

or everything is finish as so the next life is just a new life which is not connected whatsoever to the past life

或者说一切都结束了，下一世是新的生命，与前一世没有任何关系

so if we take that way we fall into another view called annihilation view

如果我们这样认为，我们就会陷入断见

so we must still, properly between these two extremes

所以我们要避免这两个极端看法

so

所以

this is explained by a simile of an echo

这可以通过回声的比喻解释 you shout into a cave

你对着山洞大叫

and then the echo comes back to you

然后听到回声

and the echo is not your original voice

回声并不是你原来的声音

but without your original voice there would have been no echo

但是没有你原来的声音，就没有回声

so in the same way here also

所以同样，这里也是如此

what is reborn there is not what dies here

投生到彼处的，并非此处消失的

but it is not totally disconnected

但是也不是完全没联系

or not totally new from the past lives

也不是与过去世没有关系的

so one simile is that echo

所以这就是回声的譬喻

and another simile is a lamp

另外一个譬喻就是灯

so you light your lamp from another lamp

你从别人的灯，点燃自己的灯

then your lamp gets the light

然后你的灯被点亮了

so that light is not the same light as the other lamp

你的灯光与别人的灯光并不是同一个光

but you get the light not without the lamp of another person

但是你是从他的灯光那里获得灯光

so it is neither one nor the other

所以非一也非异

and also it is explained by impression of the seal

还有一个譬如就是印章

so when you put a stamp here

当你在这里盖印章

the impression let’s say on the paper

假如将印章盖在这个纸上

the impression on the paper is not the seal itself

这个纸上的印并不是印章本身

but the impression is there not without the seal

但是这个印离不开那个印章

so this is a simile given in our books

所以这个是书中的譬喻

but one of my brother monk suggested

我的一个师兄建议说

that what about giving the fax

也可以用传真来譬喻

as a simile for this rebirth

作为结生的譬喻

it’s very good

这个建议很好

you send a fax from here

你从此处发传真

and then the other person receives the fax

另外一个人收到了传真

this is not the same sheet of paper he receives

但是他收到的并不是同一张纸

and he has the fax because you send the fax to him

他之所以收到传真是因为你发了传真

so it is something like that, it may not go inside the 100%

就是这个譬喻，可能不是100%恰当

but I think it is also a good example

但是我觉得是很好的例子

so the formula we use is “neither he nor another “(na ca so na ca añño)

所以我们使用的公式就是：非一非异

so that means “neither he nor another”.

就是说：不是一模一样，也不是完全不同

the one who is reborn is neither the old person,

投生的人，他并不是跟前世的一样

or a totally new person

也不是彻底不同

because there is this continuity as cause and effect

因为这种相续，作为因果

we belong to the same continuity

我们属于同一种相续

so that is very important

所以这点很重要

so in abhidhamma

所以在阿毗达摩里

we use two methods at least to understand this

我们至少用两种方法来理解这点

law of identity and law of diversity

同一法，多样法

there are two different things going opposite to each other

有两个不同的事物，互相对立

but we compound these two

但是我们将它们结合起来

neither identical nor totally new

非一非异

so

所以

according to law of diversity

根据多样性法则

at every moment they’re different

每时每刻都不同

at every moment they arise and they disappear

每时每刻生起又灭去

but according to the law of identity there is some kind of identity going on through these different arising and disappearing of mind and matter

但是根据同一性法则，在名法色法的不同生灭之中存在某种同一性

so when we compound these two we come to the right view that neither the person who is reborn there is neither he nor another person

所以当我们结合此两者，我们就获得正见：投生到彼处的人非一非异

so that is very important but we have not finished with the process yet.

这点很重要，但是我们还没讲完心路过程

so we will continue it tomorrow

明天再继续

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now there is one question which I don’t want to answer

有一个问题，我不想回答

at one time,

有一次

it was in 1979, I was invited to Portland, in Oregon

在1979年，有人邀请我去俄勒冈州的波特兰

so there a woman asked me a question

有一位女士向我提了一个问题

she said, bhante

她说：尊者

if a woman had an abortion

如果一位女士堕胎

because she contracted German measles and so the baby is affected

因为她感染了风疹病毒，胎儿受到了影响

so if the baby were born and the baby would be deformed and so on and so

如果生下来，这个孩子就会是残疾

the doctor suggested that the baby be aborted and then she did

所以医生建议她堕胎，于是她就堕胎了

so she asked me this question

所以她就向我提这个问题

and she wanted to know whether that woman acquire akusala

她想知道，这位女士是不是造了恶业

so I said yes

我说：是的

because she let the child to be aborted

因为她把孩子打掉了

now according to abhidhamma

根据阿毗达摩

life begins with the very moment of patisandhi

生命从结生时就开始了

not after four weeks or some months after conception

不是受孕后的四个星期或者几个月后生命才开始

so according to abhidhamma

所以根据阿毗达摩

there is life beginning with the moment of patisandhi, so it is a killing of a human being

结生的那一刻生命就开始了，所以堕胎就是杀人

but I didn’t know that it was she who had that abortion

但是我并不知道堕胎的那位女士就是她自己

so later on she told me her story

所以，后来她才告诉我真相

so I was embarrassed and I wished I had not answered that question

所以我就很尴尬，我希望我没有回答过那个问题

now here it is almost the same question, not the same, but it is a very similar question

这里有一样的问题，不是相同的问题，但是是类似的问题

so I will read the question, right?

我来读读这个问题，好吗？

question 1 “sayadaw said that there will be kamma if we kill

问题1：尊者说了如果我们杀生就会造业

even if we kill to shorten the being’s sufferings

即使我们杀生是为了缩短别人受苦的时间

what for example, a being’s mother suffered from a series disease and she is depending on a life supporting system to live

如果一个人的母亲得了重病，依赖生命维持系统活着

she had before-hand asked, requested his son to turn off the life supporting system

在这之前，她也曾要求儿子关掉这个生命维持系统

so as to shorten her sufferings so that she would not be a burden to the family

这样就可以缩短她受苦的时间，也减轻家庭的负担

if the son were to turn it off

如果她的儿子关掉了这个系统

would there be kamma and will it be a matricide?”

会有恶业吗？这个算是杀母行为吗？

it’s very difficult to give an answer

这很难回答

because I’m a monk

因为我是出家人

so a monk has to be very careful talking about the human life, say, killing of a human life and so on

所以，关于杀人问题，出家人必须非常谨慎

if I say, it’s ok

如果我说，没问题

then I may come to a very grave offense

我可能犯下了很大的罪过

and if I say not ok

如果我说不行

the person who put the question had done that he would be very sorry

如果提问的人已经这样做了，他必定非常难过

it is a very difficult question

这个问题很难回答

so my advice is not to have this life supporting system put on any body

所以我的建议是，任何人都不要使用这个生命维持系统

on ourselves or on other people

自己不要使用，也不要给别人使用

because as in this question, it would be very difficult for sons and daughters to say, just take it off

因为就像这个问题，到时候让子女来关掉这个生命维持系统很困难

that means “kill her” or “kill him” something like that

这意味着：让她死掉，让他死掉

although it is done with some kind of compassion

虽然是出于某种慈悲心

it is motivated by compassion but the act itself is akusala

动机是慈悲，但是这种行为本身是不善业

accompanied by dosa

伴随着“嗔”

so it is better not to have this in the beginning

所以最好一开始就不要用这个生命维持系统

rather than face this dilemma when once it is put on

这样就不会有这样的两难困境

so in the united states there are now what are called living will

所以在美国，有一种生前遗嘱

you write a will and say that, please do not use this when I’m sick or something like that

你写下遗嘱：当我生病时不要使用这种设备

and you have to do it with an attorney

然后你找一个律师来见证

and then you say it clearly

清晰地表达出自己的愿望

and then they will take video picture of that

然后他们就会录影

and all these will be kept with the attorney

然后由律师保管这些资料

and then when you’re diseased and

当你生病的时候

the doctors want to put this system on you then the attorney can show this

医生想给你用上这样的设备，律师就可以出示这些资料

and then people want to know: is that suicide?

有人可能想知道：这是不是自杀？

again it is very difficult to give an answer

同样，这个也很难回答

and also

同样

there are some argument

有一些争论

although this person is said to be living he is like a vegetable

虽然这个人还活着，但是已经是植物人

he does not know anything

他没有任何知觉

and so he may not be alive actually

可能也不算真正活着

but his body is still functioning

但是他的身体还在运作

his body has not gone bad, right?

他的身体没有腐败，对吧？

so there is still what is called life faculty or jīvitindriya in his body

所以他的身体里还有“命根”

so to shorten the life, the flow of jīvitindriya

所以，缩短寿命，缩短命根

is called pāṇātipāta, taking life

这就被称为：杀生

so it is a sad situation, if someone is in this

所以如果有人处于这样的境遇，真让人难过

I’m sorry I cannot give you a clear answer

不好意思，我不能给你一个明确的答复

question 2: “when we do good deeds should

问题2： 当我们做好事的时候

we be doing it because of the merit we will gain

我们要因为将得到功德而做？

or just simply because we want to help?”

还是仅仅因为我们想帮忙而做？

now, bodhisattvas when they do good deeds

菩萨做好事的时候

they just do them, they do not expect any worldly results

他们仅仅是做而已，他们不期望世间的果报

what they expect is attainment of buddhahood

他们期望的只是成佛

so that is the best way of doing kusala

所以这就是做善事的最好方式

but if you are not a bodhisattva, if you do not aspire for buddhahood

但是如果你不是菩萨，如果你不想成佛

then you may want to get results also

你可能会想获得果报

you will get the results not because you want them

你获得果报，不是因为你期待这个果报

this is a law of cause and effect

这是因果法则

even if you don’t want the results

即使你不想要果报

they will come to you

也会产生果报

so

所以

if they’re coming to you

如果产生果报的话

would you want it to be good quality

你是不是希望好的果报呢？

or you will be satisfied with inferior quality

还是你满足于低劣的果报？

so it is good to do meritorious deed that will produce high quality results

所以做那些能带来殊胜果报的善事，很好

but at the same time we’re not to be selfish and we’re not to be attached to what results we will get out of meritorious deeds

同时，我们不要自私，不要执着于做善事的果报

but I think expectation we can make that may this before my rebirth in celestial worlds or something like that

但是我认为，我们也可以有期望愿以此功德投生到天界等等

but in the commentaries it is said that

但是在注释书里说

there are two kinds of kusala

有两种善业

one is depending on the round of rebirth

一种依赖于轮回

and the other is getting out of the round of rebirth

另外一种是脱离轮回

so one takes your back into the round of rebirth and the other takes you out of rebirth

所以一种就会让你陷入轮回，另外一种是让你脱离轮回

and the recommendation by the ancient teachers is

古代的老师建议

to do the merit that will take you out of this round of rebirth

做那些能让你脱离轮回的功德

that means whenever you do a meritorious deed

就是说，你做善事的时候

you wish for attainment of nibbana

发愿证得涅槃

you wish for getting out of the samsara

发愿脱离轮回

that is the one you should do first whenever you do a meritorious deed

这是你做善事的时候，首先要做的

say, may I attain nibbana for this meritorious act

例如，愿以此功德证得涅槃

but you can also add something

但是你还可以加一些东西

when I’m roaming in the samsara before I get enlightened

当我还没有证得涅槃，还在轮回的时候

may I be born in blissful states or something like that

希望我能投生到好的地方，等等

[laughs] [笑] you know the story of Anurādha

你们知道阿耨罗陀的故事吧

once he was reborn as a poor man

有一世，他投生为穷人

one day he visited the city

一天他到城里去

and then his friend took him to a rich man who was eating the meal that was one hundred thousand beads of money

他的朋友将他带到一个富人那里去，富人正在吃饭，这顿饭价值十万钱

so when the man who came from the village saw that man eating that good food

这个乡下来的人看到这么好的食物

he wanted to eat that food himself

他也想吃

that he went to the rich man and asked him

他走到富人面前，请求他

please let me eat the food

让我也吃吃这东西吧

so the rich man said, you have to do something to get something

这个富人说，你需要付出才能获得

you will not get anything doing nothing

你什么都不做，什么也得不到

so you can be my slave for three years

如果你可以给我做三年奴隶

I will give you this kind of food

我就给你这种食物

he was so attached to that food that

这个人很贪着这种食物

he agree to become a slave for three years

他就同意为奴三年

so at the end of three years

第三年年末

the rich bought food for him and then gave the food to him

富人买来食物给他了

when he was about to eat

正当他打算享用美食的时候

a paccekabuddha came

来了一个辟支佛

or a monk came

或者来了个出家人

so when he saw the paccekabuddha

当他看到这个辟支佛时

he took the bowl of paccekabuddha

他拿起辟支佛的钵

and put the food meant for him to the bowl of paccekabuddha

然后将自己的美食放到这个钵里

so when half of the food was in the bowl paccekabuddha said

装到一半的时候，辟支佛说

stop

停下

you have suffered for three years to eat this meal

你受了三年苦，才换来这食物

and so you deserve to take it too

所以你应该自己也吃一些

then he said, bhante I’m so poor

然后这个人说：尊者，我很穷

so poor that in order to eat this kind of meal I had to go through suffering for three years

我这么穷，为了吃到这种食物，我要受三年苦

so don’t look at me don’t look at this life

不要看我的此生

please

我恳求你

do a favor to me

发发慈悲

and please accept all so he put all of them in the bowl of paccekabuddha

请接收所有的食物，所以他将所有食物都供养给了辟支佛

and then he made a wish

然后他发了一个愿

bhante as a result of this puñña I mean good deed

尊者，作为此功德的果报

may I know what you know

我希望知晓你所知晓的

that means may I attain the spiritual attainment what you have attained

就是说希望我修行的成就像你一样

and also when I roam about in the samsara

同时，当我还在轮回的时候

may I never understand the meaning of the word “no” or “nothing”.

希望我永远不知道“没有”的意义

and then he died and he is reborn here and there

然后他就死掉了，他就经历了各种投生

and in his last life he was reborn as prince Anurādha

最后一生他投生为阿耨罗陀王子

now as Sakya princes they played with each other

作为释迦族的王子，他们整天戏耍

and whoever lost had to give cakes to the other princes

谁在游戏中输了就要给别的王子蛋糕吃

and it is said he always lost

据说阿耨罗陀王子总是输

so he had to give his food to other boys

所以他就要经常把自己的食物给其他小孩吃

and then when they are finish he sent for more food from his mother

食物给完了，他又派人向他妈妈要

so much so that there was no food left at the house also

最后他家里的东西也给光了

so the mother said, there is no food now

所以他的母亲说，家里已经没有食物了

so his servant came back and said, your mother said, there is no food

他的仆人回来告诉他：你妈妈说，家里没有食物

but he doesn’t know the meaning of the word “no”

但是他不懂“没有”的意思

or there was nothing at the house and he did not know what was nothing

家里没有食物，他不知道“没有”的意思

so he said, ok, then tell my mother

所以他说，好，告诉我妈妈

to give the nothing food or nothing cake

把“没有”这种食物拿给我

now the mother heard this, mother knew that my son must have done good deeds in the past and

他的妈妈听到这样说，知道他的儿子过去做了善事

so in order to let him know the meaning of the word “nothing”

所以为了让他知道“没有”的意思

she sent the bowl empty

他就给他一个空碗

without anything in it and put a lid on it

里面什么也没有，盖上盖子

but it is said that

据说

when he did that good deed

当阿耨罗陀当初做善事的时候

he shared merit with all beings including with devas

他将功德回向给所有的众生，包括天人

so the devas who got the share of his merit were there

获得他回向的功德的诸天人，当时在那里

so they said if we do not do anything about it

如果我们只是作为旁观者，不做任何事情

we will suffer or something like that

我们将来会受到恶报

so they put celestial food, say in the bowl

所以他将天人的食物放到那个空碗里

so when it was taken to the prince and he opened it

所以当阿耨罗陀王子打开碗盖

it was very good smell, fragrant

看到很美味，香味四溢的食物

and so he said, my mother did not love me

他说，我的妈妈以前不爱我

she never gave me nothing food before

以前从未给我这种“没有”食物

so from this time one I will only eat nothing food

从今以后，我只吃这种“没有”食物

but later on he became a monk he joined the order

但是后来他出家了

and then he became an arahant

然后成为了阿罗汉

and he was foremost among those who attained divine eye

成就了天眼第一的神通

first he made a wish for attainment of nibbana

开始的时候，他发愿证得涅槃

may I know what you have already known, right? and then

希望我知晓你所知晓的，对吧？然后

as an extra he said, may I not know the meaning of the word “nothing”

他又加了一个附加的愿望：希望我不知道“没有”的意思

as long as I am in the samsara

只要我轮回，就不要知道这个意义

so I think you may do so

我觉得你们也可以这样发愿

or you may just do it because I told this story and I asked what do you think

或者因为我告诉你们这个故事，让你这么做

which wish do you like

你们想发哪种愿？

is that I like the second one

是不是：想发第二个愿？

so you just make a wish for attainment or nibbana only or you may wish for nibbana first and then putting some more

你是只发证得涅槃的愿，还是先发愿证得涅槃，再加一个附加的愿？

ok

好

question 3 “you have emphasized the importance of understanding kamma

问题3： 你强调理解业的重要性

when we do meritorious deeds

当我们做善事的时候

wouldn’t then there be a possibility that we’re performing meritorious deeds

有没有这种可能：我们做善事

out of desire to gain kusala

出于渴望获得善业

rather than out of compassion and loving-kindness?”

而并非出于慈爱？

I think the question is more or less the same

我觉得这个问题跟刚才那个差不多

so if you can do the merit with clean heart I think it is ok

如果你可以带着纯净的心行善，我认为很好

but as I said, the other is also ok

但是，我刚说过，另外的形式也很好

so one thing is not to be selfish about that

所以要记住不要带着自私的目的做事

not to get result for yourself only or something like that

不是只为了给自己带来果报，诸如此类

question 4 “a meritorious deed with the right preceding and succeeding mindset is superior wholesome kamma with three root result,

问题4：善事之前和之后有正确的心念，那么就是殊胜三因善业

plus an underlying motive behind the deed

这个要加上做事时内心的动机

wouldn’t a deed performed with no expectation with any kind of rewards

难道不是说：不带任何期望果报的心去行善

purer, more superior and should lead to better karmic result?”

更纯净，更殊胜，会导致更好的业报？“

if you do not expect, if you do not specify, then you will not get the results, I mean you will not get the other results, right?

如果你没有期望，如果你不指定，那么你就不会有果报，我的意思是没其他果报

so when you do something and you do not wish for anything at all

所以当你做功德的时候，没有任何期望

even though you may get the results in the world

即使你获得了世间的果报

you may not get the results of attaining nibbana

你可能没有获得涅槃的果报

so you have to make a wish

所以你要发愿

and when we make a wish

当我们发愿的时候

we do not make a wish just asking something from somebody

我们并不是发愿要从别人那里索取什么

when we make a wish we say, “as a result of my merit, may I attain nibbana” or something like that

当我们发愿的时候，我们说：“以我此功德，愿我获得涅槃“诸如此类

so

所以

if you can perform a meritorious deed

如果你做了善事

without any kind of expectation of rewards and so

不希望获得任何回报，那么

it’s ok, then your kusala will be of high quality

这没问题，你的善业质量很高

but superior and inferior here means

但是殊胜和低劣在这里的意思是

being preceding by and followed by kusala moments, I think that you should do

之前和之后都是善的心识刹那，这就是你应该做的

and three roots is not wishing for results or whatsoever but

三因善心不是期望获得果报之类，但是

you just understand the law of kamma, you just understand that there is kamma and there are results of kamma

你只要明白业的法则，你明白业，业有果报

“for example, a magistrate just sentenced a convict to the death penalty,

例如，一个法官给犯罪分子判了死刑

we’re talking about this when we came on our way here

我们今天在路上还谈到这件事

“what type of kamma has the judge acquired based on the above mentioned?”

根据上面的事情，这个法官造了什么业？

he acquired panatipata akusala

他造了杀生的不善业

although he does not kill the convict himself

虽然他没有亲自杀这个罪犯

he orders the convict to be killed

但是他下令去杀这个罪犯

and so he breaks the rule of “abstaining from killing living beings”

所以他犯了杀生戒

so poor judges

可怜的法官

question 5 “is there any difference between usmā and tejo?

问题5：热、火，这两个词有什么区别？

in what context can usmā be used?”

“热”这个词是在什么语境用？

usmā and tejo are the same

热、火，是一样的

there is a saying that: āyu, usmā and viññāṇa, three things

有一个说法：命、热、识，三个词

so when they left the body

当它们离开身体……

that is what that means

这就是它的意思

so “āyu” means the life faculty, both physical and mental.

“命”指身命、名命

and usmā means bodily heat

“热”指身体的热量

so bodily heat is one kind of the fire element “tejo dhātu”

身体的热量，也是一种“火界”

and “viññāṇa” the consciousness

“识”就是指心识

so with heat pertaining to the body the word usmā is used

所以属于身体的“热”就用这个词

sometimes usmā may be just heat

有时候“热”泛指所有“热”

heat in animate object also

也包括生命体内的“热”

question 6 “we chant regularly in this verse

问题6：我们经常唱诵

will we stop from rebirth, ratana sutta

愿我们终止轮回-《三宝经》

thus the seeds of rebirth have been destroyed and their passion uprooted.

轮回的种子被消灭，贪爱被根除

now by reciting ratana sutta you are doing a kind of aspiration that means you’re saying something true

通过念诵三宝经，你就在发某种形式的愿意思就是说你说了真实无妄的话

and then wishing that by saying this truth may there be happiness

然后发愿通过此真实语，愿得安乐

but that will not stop you from rebirth.

但是这并不能让你脱离轮回

and dhammacakka say this is my last birth there is no more becoming for me

转法轮经说：这是我最后一生，我不会再投生

this is what is said by an arahant

这是阿罗汉说的话

so when an arahant reaches arahantship then

当一个人证得阿罗汉果

he is happy and then he said this is my last birth there is no more becoming for me

他很高兴，所以说：这是我最后一生，我不再投生

this is for him and not for us who recite this sutta

这是阿罗汉说的，不是说我们这些读这部经的人

and then karaniya metta sutta

在应作慈爱经里

virtuous and possessed of insight, having removed greed for sensual pleasures,

具戒具智，调伏诸欲莫贪求

he will surely come no more to any womb

从此不再入母胎

when you practice loving-kindness and you reach arahantship

当你修慈，证得阿罗汉果

and you will have no more rebirth in the future you will not go into any womb again

你就不再投生，不再入母胎

or if you do not achieve arahantship

如果你没有证得阿罗汉果

but you become anagami then you will not come back to this sensual world and so on

如果是阿那含，你就不再投生到欲界等等

so just chanting these suttas will not stop us from rebirth

所以只是唱诵这些经文，并不能让我们脱离轮回

but what stopping of rebirth mentioned in these suttas just effects

让我们脱离轮回的，在这些经典里说的，只是结果

now in the ratana sutta the seeds of rebirth have been destroyed because buddha is describing the qualities of those who have eradicated mental defilements

在三宝经里说，“轮回的种子被摧毁”，因为这是佛陀在描述断除烦恼之后的品质

so

所以

chanting can give us some peace of mind

唱诵可以给我们的心带来某些安宁

and also make some worldly results

同时也带来一些世间的果报

like freedom from danger and other things

诸如远离险境的果报之类

but just chanting will not help us to stop rebirth

但是仅仅唱诵不能帮助我们断除轮回

as you know we have to practice

你们知道，我们得修行

question 7 “looking at the 89 cittas and especially the kamavacara cittas we can see that

问题7：89心，特别是欲界心，我们可以看到

the sobhana cittas have both vipaka and kiriya cittas as the natural extension of kusala cittas

美心有果报心和唯作心作为补充

given what we know of the kiriya citta, why is it that there is no akusala vipaka citta as an extension of the 12 akusala citta in kamavacara?”

我们知道唯作心，为什么12个欲界不善心没有不善果报心？“

I don’t understand it “given what we know of the kiriya citta, why is it that there is no akusala vipaka citta as extension of the 12 akusala citta in kamavacara?“我不是很明白：”我们知道唯作心，为什么12个欲界不善心没有不善果报心？“

you mean why there are no 12 resultants of akusala

你的意思是说：为什么没有12不善果报心？

although kamavacara kusala citta has results both similar and dissimilar

虽然欲界善心有相应的果报心 akusala cittas have no such results

不善心没有这样的果报心

so the results they give are always undesirable nature

它们的果报总是不可意的

because they’re akusala they cannot give good results

因为它们是不善心，它们不能产生好的果报

so since they give bad results they come in the form seeing consciousness hearing consciousness and so on

因为它们产生不好的果报，所以它们以眼识、耳识等等的形式出现

so there is no 12 akusala vipaka cittas as for the eight for kamavacara kusala

所以没有12不善果报心，而八个欲界善心则有

“thus resultant consciousness arise in the seven javana process “所以果报心在七个速行过程里生起，

or it functions only as rebirth, relinking, bhavanga and death thought process?”

或者它的作用仅仅是结生，有分，死亡？“

Now you know the thought process for seeing

你们知道眼门心路过程

so in the thought process for seeing there are resultant consciousness like receiving, investigating

在眼门心路过程里，有果报心，诸如领受心，推度心

and so

所以

there are some resultant consciousness that function only as rebirth linking, bhavanga and death

有些果报心仅仅作为结生，有分和死亡心

and there are others that have more than these three functions

还有一些果报心起的作用不止这三种

the kamavacara sobhana vipakas have how many functions

欲界美心中的果报心，多少种作用？

four functions

四种作用

and the santiranas?

推度心呢? investigating consciousness, five functions

推度心，五种作用

so

所以

the resultant consciousnesses have different functions

果报心有不同的作用

and the first question is “thus resultant consciousnesses arise in the seven javana thought process?” yes

第一个问题是：“果报心在七个速行过程里生起吗？”是的

they arise

它们会在速行里生起

question 8 “when buddha mentioned that there are in general six realms of existence

问题8：当佛陀提到有六个生存地

doe the deva realms include the rupavacara and arupavacara?”

天界包括色界天、无色界天吗？

sometimes, the word “deva” is used to mean both devas and brahmas

有时候，“天”这个词，可以用来指欲界天、梵天

but in abhidhamma

但是在阿毗达摩里

we use deva for lower celestial beings only and not for brahmas

我们用“天”(deva)这个词指欲界天，不包括梵天

becaue if we use deva for both the celestial beings and brahmas there will be confusion

因为如果我们用“天”这个词指欲界天、梵天，就会造成混乱

so in abhidhamma we say there are six deva realms and these six deva realms are not brahma realms

所以在阿毗达摩里，我们说六个欲界天，

deva这个词不包括梵天

so when talking about abhidhamma or when studying this book

所以当我们谈到阿毗达摩，学习这本书

the deva realm realm does not include rupavacara and arupavacara

这里的“天界”不包括色界天、无色界天

but in the discourses you may find the word “deva” used for just the beings above the human beings.

但是在佛经里，你可能看到“天”这个词指的是人界之上的所有生存地

both devas of the six realms and also of rupavacara and arupavacara brahmas

包括：六欲界天，也包括色界、无色界梵天

[sadhu, sadhu, sadhu] [萨度，萨度，萨度]

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now today we continue our study of death relinking thought process

今天，我们继续学习死亡结生心路过程

now the section 38 page 223

第38节 第223页

objects of sense sphere rebirth consciousness

欲界结生心的所缘

so we already have gone through the death relinking thought process

我们已经学习了死亡结生的心路过程

so you can see in this thought process there are only five javana moments

你们可以看到在这个心路过程里，只有五个速行刹那

so the manual says here in the death proximate thought process

所以概要精解在这里说：在临死的心路过程里

so this process is called death proximate cognitive process or death proximate thought process

这个心路过程被称为：临死心路过程

although it is called “death proximate”, near death

虽然被称为：临死，濒死

death is also included in this thought process

死心也被包括在这个心路过程里

and also the rebirth in the future life and the bhavangas following and one thought process that follows the bhavangas is also included in this thought process

同时，来世的结生，随后的有分有分之后的心路过程也被包含在内

this is how our teachers taught in our country

缅甸的老师就是这样教的

in thought processes like this

在这样的心路过程里

only five feebly occurring javanas should be expected.

只有五个软弱的速行心

so here a person is just close to death

所以这里，某人濒于死亡

so his physical body or the material properties in the body are now very weak

他的肉身或者色法很虚弱

so since the heart is weak, the javanas are not strong enough to run for seven moments as usual

因为他的心很弱，速行不够强大不能像平常那样生起七次

and so in this thought process and in thought processes like this, that is

所以在这样的心路过程里

death relinking thought processes

在死亡结生的心路过程里

the javanas occur only five times

速行只生起五次

therefore when death takes place while present objects

所以，当死亡时，

are occurring and have entered the avenue of sense

现在的所缘呈现于根门

what this means is

意思就是

while present objects which have entered the avenue of sense are still existing

进入根门的现在所缘继续存在

in this thought process the present visible object KN, now it is still existing when the relinking consciousness arises

在这个心路过程里，现在的色所缘(业相)

当结生心生起后，继续存在

so

所以

while the present objects which have entered the avenue of sense

现在的所缘呈现于根门

that means which have come into the view of the eye the ear and so on are still existing,

意思就是，进入眼、耳等等，继续存在

then the rebirth linking and life continuum of the new existence also take a present object

那么新一世的结生、有分也缘取现在所缘

so in this thought process the present visible object is still going on when patisandhi arises

所以在这个心路过程里，当结生心生起时现在的色所缘继续存在

so in this thought process not only patisandhi but bhavanga 1 and bhavanga 2 also take the present visible object

所以在这个心路过程里，不仅是结生心第1第2个有分心也缘取现在的色所缘

in the case of a sense sphere rebirth linking in the kamavacara patisandhi

对于欲界结生心

when the object is a sign of kamma or a sign of destination

当所缘是业相或趣相

perceived at any of the six doors

呈现于六根门之一

that object may be present or it may be past

这个所缘可能是现在的，也可以是过去的

so

所以

it can be the present or it can be the past

它可以是现在的或者过去的

that means the object of patisandhi can be present or past

就是说，结生心的所缘可以是现在所缘，也可以是过去所缘

so in this thought process the object of patisandhi is present

在这个心路过程里，结生心的所缘是现在所缘

but if there follow after javanas two tadārammaṇa moments

但是如果速行之后跟随两个彼所缘刹那

and then also bhavanga moments

然后是有分心识刹那

then

那么

the present visible object will disappear with the bhavanga preceding the death consciousness

那么现在色所缘会随着有分结束，之后就是死心

or

或者

the present visible object will disappear with the disappearance of the death consciousness

现在的色所缘会随着死心的灭去而结束

so let us say there is cuti

所以假设一个死心

if the present visible object disappears with cuti

如果现在的色所缘随着死心结束

then at patisandhi it has become past

那么在结生的时候，就成为过去

so the object of a kamavacara patisandhi it can be present or it can be past

所以欲界结生心的所缘可以是现在所缘，也可以是过去所缘

and it is a sign of kamma or a sign of destination

可以是业相，也可以是趣相

kamma is always past

业永远是过去的

kamma is what one acquired through life

业是在生命过程中的造作

and so kamma is always past

所以业永远是过去的

but sign of kamma and sign of destination can be past or present or future, so here

但是，业相、趣相可以是过去的，现在的或未来的，所以这里

let’s say it is present, in this thought process

我们假设它是现在的，在这个心路过程里

it lasts until the end of the second bhavanga

它持续到第二个有分的结束

so in this particular thought process

所以在这个特定的心路过程里

the relinking consciousness and bhavanga 1 and bhavanga 2 following take the present object and

结生心，随后的第1第2个有分心缘取的是现在的所缘

bhavanga 3 take the visible object or KN that has become past now

第3个有分缘取过去的色所缘或业相

but kamma as object is only past and it is perceived only at the mind door

但是如果业是所缘，只会是过去所缘而且只呈现于意门

kamma cannot be seen with the eyes

眼睛看不到业

kamma is as you know the volition which is a mental state

业，大家知道，是思心所

and so it can be perceived only through the mind door

所以只能通过意门呈现

all these objects of sense sphere rebirth are limited phenomena only

所有这些欲界结生的所缘只是有限法

limited phenomena means kamavacara objects only

有限法就是说只是欲界所缘

now when describing the objects in the third chapter

第三章讨论了所缘

the author gives us six kinds of object

作者介绍了六种所缘

and also the objects are classified as kamavacara objects rupavacara objects, arupavacara objects

所缘被分为：欲界所缘，色界所缘，无色界所缘

so kamavacara objects means 54 kamavacara cittas, 52 cetasikas and 28 rupas

欲界所缘意思是

54欲界心，52心所，28色法

so they are called kamavacara objects

所以它们被称为欲界所缘

so the object of the kamavacara rebirth

所以欲界结生所缘

is limited phenomena only that belong to kamavacara only

只是有限法，只属于欲界

so it may be kamavacara citta, cetasikas going along with it

所以它可能是欲界心，相应的心所

or one of the 28 rupas or material properties

或者28色法之一

so this thought process is just one of the many thought processes

这个心路过程只是众多心路过程之一

that can arise at the end of the life of a being

可以在生命终结时生起

and this is for a kamavacara being

这是对于欲界众生的

now in the case of rebirth linking in the fine material sphere

对于色界结生

in the case of rebirth in the rupavacara sphere

对于色界的结生

the object is a concept

所缘是一个概念

and it’s always a sign of kamma

永远是业相

when a person gets jhana

当某人获得禅那

the object of that jhana is a concept

禅那的所缘是一个概念

it is not ultimate reality

并不是究竟法

the mental image of, let us say, the earth disk

例如，是泥盘在心里的图像

not the earth disk itself but the mental image of it

不是泥盘本身，是关于它的心里图像

so that mental image is in the mind of the person

所以这种心里图像，存在于心里

and so it is not an ultimate reality

所以它不是究竟法

it is called a concept or in pali paññatti

它被称为概念

so since the jhana consciousness takes the concept as object

因为禅那心以概念为所缘

the result of the jhana

禅那的果报

takes that concept as object

以那个概念为所缘

now there is first jhana here

所以这里是初禅

so first jhana takes how many objects as object

所以初禅的所缘有几种？

how many?

有多少？

you have to go back to the third chapter

你们需要回到第三章

ok, so let us say, it takes the mental image of earth kasina as object

好，假设，它以地遍的心理图像为所缘

so and then this rupavacara kusala

所以，这个色界善心

produces the rupavacara vipaka

产生色界果报心

so the rupavacara vipaka first jhana is the result of the rupavacara kusala first jhana

色界初禅心的果报就是色界初禅果报心

since the kusala takes the concept as object

因为善心的所缘是概念

the resultant consciousness also takes the concept as object

果报心也是以概念为所缘

so there are many kinds of objects there are ten kasina and ten foulness of the body and so on

有许多种所缘：十遍处，身体的十不净

and it’s always a sign of kamma so that’s a sign of kamma

永远是业相，所以那是业相

not the kamma itself not the sign of destinations

不是业、也不是趣相

it is called the sign of kamma

它被称为业相

the same with the second third fourth and fifth rupavacara jhana resultant consciousness

对于二三四五色界禅那，也都是果报心

so too in the case of rebirth linking in the immaterial sphere

无色界结生心也是如此

so with the four of the arupavacara vipaka cittas

对于四个无色界果报心

the object which may be a sublime state or a concept whichever is appropriate

根据情况，所缘是广大心或者概念

is always a sign of kamma, also they take the sign of kamma as object

必定是业相，它们也是缘取业相

now here

这里

it is said which may be a sublime state which may be a mahagata object

这里说，可能是广大心，广大所缘

or a concept

或者是概念

the object of the first arupavacara jhana kusala

无色界第一禅那善心的所缘

is what?

是什么？

concept of space

空间的概念

and the object of second jhana is the first jhana consciousness

第二禅那心的所缘是第一个禅那心

so when we say, concept of space and object is concept

所以，我们说空间的概念所缘就是概念

but when the object is the object of second arupavacara jhana

当所缘是，第二无色界禅那的所缘

is the first arupavacara jhana

是第一无色界禅那

then it is called mahagata object or sublime object

它就被称为广大所缘

so number 1 takes the concept as object the concept of space

所以第一禅那以概念为所缘，空间的概念

number 2 takes the number 1 citta as object and so

第二禅那以第一禅那心为所缘

it takes the mahagat object as object

它以广大所缘为所缘

then number 3, what is the object of number 3?

然后是第三禅那，所缘是什么？

nothingness

无所有

nothingness of the first arupavacara consciousness

第一个无色界心的无所有

so nothingness is also a concept

无所有也是个概念

so the number 3 takes the concept as object

所以第三禅那心以概念为所缘

and then number 4

然后第四禅那

number 4 takes the number 3 citta as object and so

第四禅那以第三禅那心为所缘

number 2 and number 4 take mahagata object as object

所以第二第四禅那心以广大所缘为所缘

and number 1 and number 3 take concept as object, so

第一第三禅那心以概念为所缘

the object of number 1 is concept of space and

第一禅那心的所缘是空间的概念

object of number 3 is nothingness of the first arupavacara jhana consciousness

第三禅那心的所缘是第一无色界禅那心的无所有

so as the case may be whichever is appropriate

所以根据具体情况

the object of the arupavacara patisandhi is a sublime state or a concept

无色界结生心的所缘是广大心或者概念

whether it is a sublime state or a concept it is always a sign of kamma

不管是广大心还是概念，都必定是业相

when a person tries to get the arupavacara jhana

当某人要努力获得无色界禅那

he must already have obtained the five rupavacara jhanas

他必须已经获得了色界五禅那

and after that when he wants to attain the arupavacara jhana, he practices meditation

之后他想获得无色界禅那，他进行禅修

and taking the object of the fifth jhana as object

以五禅的所缘为所缘

suppose the object of the fifth jhana is the earth disk

假设五禅的所缘是泥盘

or the mental image or earth disk

或者说是泥盘的心理图景

then he takes that mental image of earth disk as object and then

那么他以此心理图景为所缘

concentrate on that object saying: earth, earth, earth and so on

专注于这个所缘说：泥盘，泥盘，泥盘等等

and then after he gets into the practice

然后，他进行禅修后

he stops paying attention to that object

他停止专注这个所缘

so when he stops paying attention to that object

当他停止专注这个所缘

that object disappears from his mind

这个所缘从他心里消失

when it disappears it leaves a vacuum, it leaves a space in his mind

当这个所缘消失后，在他心里留下一个真空，空间

now he takes that space as the object of his attention

现在他以这个空间作为专注的所缘

because this person is the one who hates rupa

因为这个人憎恶色法

who doesn’t like rupa

他不喜欢色法

so if he doesn’t rupa, he also doesn’t like which is the image of rupa

如果他不喜欢色法，他也不喜欢色法的图像

so he tries to get rid of that image by not paying attention to it

他通过不关注这个图像来努力消除这个图像，

so he stops paying attention to the mental image of the earth disk

所以他就不专注这个泥盘在心里的图像

and so it disappears leaving a space

所以这个图像消失，留下空间

so now he concentrates on that space in his mind

现在他专注于这个心中的空间

and practice meditation saying, infinite space, infinite space and so on

他就禅修，说：空无边，空无边等等

and so

所以

when his meditation becomes mature

当他的禅修很娴熟了

then he gets the first arupavacara jhana

他就获得无色界第一禅那

so the first arupavacara jhana takes that space as object

无色界第一禅那的所缘就是这个空间

so that space is not an ultimate reality

这个空间不是究竟法

it is just in his mind so it is a concept

只是存在于他的心里，是概念

when that person gets the second arupavacara jhana

当这个人获得第二无色界禅那

first arupavacara jhana is no more it is disappeared

第一个无色界禅那消失了

so when he wants to get the third jhana

当他想获得第三禅那

he concentrates on the nothingness or absence of the first arupavacara jhana

他专注于第一无色界禅那的无所有

now he has obtained the second arupavacara jhana

他现在获得第二无色界禅那

but he has lost the first arupavacara jhana

但是他失去了第一无色界禅那

first arupavacara jhana is not in existence at that time

第一无色界禅那在此时不存在

so he takes that non-existence of first arupavacara jhana as object of his meditation

所以他以第一无色界禅那的无所有作为禅修的所缘

and when he gets the third jhana

当他获得第三禅那

the object of that third jhana is the nothingness of the first arupavacara jhana

第三禅那的所缘就是第一无色界禅那的无所有

so the first arupavacara jhana and the third arupavacara jhana take concept as object

所以第一、第三无色界禅那的所缘是概念

but the second and the fourth arupavacara jhana

但是第二和第四无色界禅那

take the ultimate reality as the object

以究竟法为所缘

because when a person after getting the first arupavacara jhana

因为当一个人获得第一无色界禅那后

wants to get the second arupavacara jhana

想获得第二无色界禅那

then he takes the first arupavacara jhana as the object of his meditation

那么他以第一无色界禅那作为禅修所缘

now he will say, the first arupavacara jhana is infinite, infinite consciousness, infinite consciousness and so on

他会说，第一无色界禅那是识无边，识无边等等

so when he gets the second arupavacara jhana that arupavacara jhana takes the first arupavacara jhana as object

当他获得第二无色界禅那，这个无色界禅那以第一无色界禅那为所缘

so the object of the second arupavacara jhana is a mahagata object

所以第二无色界禅那的所缘是广大所缘

that means a paramattha object or an ultimate reality

就是说是究竟法

and after getting the third arupavacara jhana

获得第三无色界禅那后

if you want to go further then

如果你想继续

he takes the third arupavacara jhana consciousness as object

就以第三无色界禅那为所缘

so he practices meditation on that third arupavacara jhana citta

所以就在第三无色界禅那心基础上禅修

and when he gets the fourth arupavacara jhana citta

当他获得第四无色界禅那心

that fourth arupavacara jhana citta takes the third arupavacara jhana citta as object

这个第四无色界禅那心以第三无色界禅那心为所缘

so the second and fourth take the mahagata object because

所以第二第四缘取广大所缘

the jhanas belong to the category of mahagata or sublime objects

因为禅那属于广大所缘

so here the manual says, which maybe a sublime state

所以概要精解说，也可以是广大心

or a concept whichever is appropriate

或者概念，根据情况而定

so as the case may be

所以根据情况

the sign of kamma so

业相

this is the object of rupavacara rebirth and arupavacara rebirth

所以这就是色界、无色界结生的所缘

so when a person is reborn in rupavacara realm

所以当某人投生到色界

he will be reborn with one of the five rupavacara resultant consciousness

他就是以五个色界果报心之一结生

now you all know that if he is reborn in the first rupavacara plane

你们都知道，如果他投生到色界初禅地

then the first rupavacara jhana resultant consciousness will function as patisandhi, bhavanga and cuti

那么色界初禅果报心就充当结生、有分和死亡心

the same with the other type of consciousness

其他心以此类推

so if he is to be reborn in the fifth rupavacara jhana plane

如果他投生到色界五禅生存地

then his rebirth consciousness will be the fifth rupavacara jhana resultant consciousness

那么他的结生心就是色界五禅果报心

but during life

但是在生命期间

he can experience other types of consciousness

他可以体验到其他类型的心

even the kamavacara consciousness a brahma can experience

梵天众生甚至也可以体验到欲界心

so when a person is reborn as an arupavaca brahma

当一个人投生为无色界梵天

bodiless brahma or immaterial brahma, then if he is reborn in the first of the arupavacara realm

无色界梵天，如果他是投生到第一个无色界天

then his rebirth consciousness will be the first arupavacara jhana resultant consciousness

那么他的结生心就是无色界第一禅那果报心

the same as the second third and fourth

第二、第三、第四同此

so this type of consciousness will function as patisandhi, bhavanga and cuti for him in that life

所以，这种心在生命中执行的作用是结生、有分和死亡

but during life time he may experience some other types of kamavacara consciousness also

但是在生命期间，他可能也体验到其他类型的欲界心

now

现在

the manual teaches us

根据概要精解的说法

what rebirth follow what death

什么样的结生心对应什么样的死亡心

so it is on page 226

在第226页

section 40 determination of rebirth 40节：投生的法则

when one passes away from an immaterial realm

当在无色界的众生死亡时

one may be reborn in superior immaterial realms

某人可能投生到更高级的无色界生存地

but not in lower immaterial realms

但并不是投生到低级的无色界生存地

and also

同时

in the sensuous plane with a three rooted rebirth consciousness

在欲界生存地，是三因结生心

now what patisandhi can follow the arupavacara death?

无色界死亡后是什么样的结生心？

it says

这里说

when one passes away from an immaterial realm

当一个人在无色界死亡时

so it begins with immaterial brahmas

就是以无色界梵天的身份死亡的

so when an immaterial brahma dies

所以当无色界梵天死亡时

his death consciousness will be one of these

他的死亡心就是其中之一

depending on which realm he is in

取决于他在什么样的生存地

so these will function as death consciousness for him

所以这些对他就充当死亡心

so after death there must come patisandhi

所以死亡之后，就会生起结生心

so what patisandhi can follow the death of arupavacara brahma

所以，无色界梵天死亡之后，生起的是什么样的结生心

so here it says

这里写的是

one may be reborn in superior immaterial realms

他可以投生到更高级的无色界生存地

but not in lower immaterial realms

不是投生在更低的无色界生存地

so when a person gets to the second arupavacara realm

当一个人投生到第二个无色界生存地

he is unable to get into the first arupavacara jhana

他就不能再进入第一无色界禅那

so when he dies

所以当他死亡时

he may be reborn in the same realm or in the upper realms

他可能会投生到同一个生存地，或者投生到更高的生存地

but not in the lower realms

不会投生到更低的生存地

so a person who dies from the first arupavacara realm

所以一个人从第一无色界生存地死亡

may be reborn in first arupavacara realm

可能投生到第一个无色界生存地

and also second third and fourth arupavacara realm

也可能是第二，第三，第四无色界生存地

but a brahma who dies from the second arupavacara realm

但是从第二无色界生存地死亡的梵天众

will not be reborn in first arupavacara realm

不会投生到第一无色界生存地

so he would be reborn in the second again or in the third and in the fourth

所以他会再次投生到第二无色界生存地或者投生到第三第四无色界生存地

so that is what is meant by saying

所以这就是这里的意思

but not in lower immaterial realms

“不能投生到更低层次的无色界”

so he will be reborn in upper realms but not the lower realms

所以他会投生到更高级的生存地，并不是投生到低级的生存地。

or he will be reborn in that realm again

或者他会再次投生到这个生存地

and also he can be reborn in the sensuous plane kamavacara plane

同样，他也可以投生到欲界

with a three rooted rebirth consciousness

结生心是三因结生心

three rooted rebirth consciousness

三因结生心

so what are the three rooted rebirth consciousness in kamavacara plane

所以在欲界生存地，哪些是三因结生心？

now these are the kamavacara patisandhi

这些都是欲界结生心

how many are kamavacara patisandhi?

有多少种欲界结生心？

these eight, right?

这八个，对吧？

kamavacara vipaka eight and also

欲界果报心八个，

two investigation right? so

还有两个推度心，对吧？

in the sensuous plane with three the rooted rebirth

在欲界以三因结生心投生

so he will not be reborn with these two

所以他不会以这两个心结生

and he will not be reborn with two roots

他不会以二因心投生

so he will be reborn with three rooted rebirth consciousness

所以，他会以三因结生心投生

so after these four

这四个之后

what rebirth can follow? these two three rooted

什么样的结生？这两个三因结生

and these two, three rooted

这两个，三因

when one passes away from the fine material sphere

当一个人在色界死亡

that is after the rupavacara cuti

就是色界死亡心生起之后

these five rupavacara vipaka cittas

这五个色界果报心

function as rupavacara cuti

执行色界死亡心的作用

so after this what can follow?

这之后，生起的是什么心？

one is not reborn without root

他不会以无因心结生

so one is not reborn without root means

“他不会以无因结生心投生”意思是

one is born with two root and three root rebirth

他是以二因或三因结生投生

so after death from rupavacara realms

所以从色界生存地死亡之后

a person is reborn with two root and three root

此人以二因和三因结生

but not the rootless

但是不是无因结生

after the five rupavacara vipakas functioning as death

这五个色界果报心充当死心

what patisandhis can follow?

随后生起的是什么结生心？

three root and also two root

三因，还有二因

so these eight can follow

所以，生起的可以是这八个心

that means these eight can function as patisandhi in the new life

意思是，在新一世里，这八个可以充当结生心

after passing away from a three rooted existence human beings, devas and brahmas

三因的人，欲界天，梵天死亡后

so after passing away from three rooted existence in the sensuous plane

欲界三因众生死亡之后

so for kamavacara only human beings and six devas

对于欲界，人，六欲天

one may be reborn anywhere

他可以投生到任何地方

because human beings are capable of the best and the worst

因为人类可以做最好的事，也可以干最坏的事

so

所以

a human being can become a buddha, the best of the beings

人类可以成佛，人中之尊

and also they can do something so that he is reborn in the lowest

人也可以做投生到下地狱的事情

great hell Avici

投生到阿鼻大地狱

so after a three rooted existence in the sensuous plane

所以欲界具有三因的众生死后

a person may be reborn anywhere

这个人可能投生到任何地方

so anywhere means all patisandhis

任何地方，指生起任何结生心

the rest that is those who pass away with two roots and no roots

其余的，就是死时是二因或无因的

so after two root death and no root death

就是以二因死亡，或者以无因死亡的

are reborn only in the sense sphere realms

只能投生到欲界

so they cannot be reborn in the rupavacara and arupavacara

他们不能投生到色界或无色界

because only three root persons are reborn in the rupavacara and arupavacara

因为只有三因的众生才投生到色界和无色界

so after the two root and rootless death of kamavacara

在欲界以二因和无因死亡的

what will follow?

会怎样？

sense sphere realms

欲界

three root and two root sense sphere realms

欲界三因和二因

so after two root and rootless death of kamavacara

所以欲界二因和无因众生死亡后

the rebirth is three root, two root and no root

结生是三因，二因和无因

so this is a general statement

这就是概述

just this is already a little difficult to understand

仅仅这个就有点难以理解

but that is because you may not be familiar with the preceding sections

那是因为你不熟悉前面的章节

but if you are familiar with preceding sections I think this statement is easy to understand

如果你熟悉前面的章节，我想你们就容易理解这些了

but our teachers

但是我们的老师

taught us not just this general statement

并不仅仅教导这些概述

but the detailed ones which patisandhis can follow which death

还对何种死亡心，跟随何种结生心有更详细的解释

in detailed manners

讲的很详细

so they’re given in the book as well as in the handout

这些在书里和下发资料里都有介绍

and there are some corrections to be made and

我要做一些更正

I don’t know whether they’re already made in your book

我不知道是不是已经更正过来了

so

所以

this we find at the end of this chapter

在此章最后

so page 230 230页

now number 31, neither perception nor non-perception this is all life

第31个生存地，非想非非想

and then next column is death consciousness

下一列是死心

when death occurs to that person

当此人生起死心

the fourth arupavacara resultant consciousness functions as death

第四个无色界果报心执行死亡的作用

he can be reborn in the new realm, 5 to 13 and 31

他可以投生到新的生存地，第5到第13，第31 now these numbers are the numbers of the 31 planes of existence

这些是31生存地的序号

that we studied at the beginning of the fifth chapter

我们在第五章开始学习过

so 5 to 11 means

第5到第11意思是

human beings and six deva realms

人界到第六欲界天

and 31 means

第31意思是

the highest plane

最高的一界

because he is the highest plane

因为他是最高一界

he will not be reborn in lower arupavacara planes

他不会投生到较低的无色界

and also he will not be reborn in rupavacara plane

也不会投生到色界生存地

so he will be reborn only in the fourth or highest arupavacara plane

所以他只会投生到第四个无色界生存地也就是最高的无色界生存地

and his rebirth consciousness in those planes can be fourth arupavacara resultant

他在这些生存地的结生心可以是第四无色界果报心

and three root kamavacara resultant

三因欲界果报心

there are four of them

是四个

so whether you look at the chart in the book or in the handout

不管你是看教材，还是下发资料的表格

they are the same

都是一样的

but in the handout I used Pali

但是在下发资料里，我用的是巴利语

and in the book the English is used

在教材里，用的是英语

but they are the same

但是他们是一样的

you may look at both

两者都可以参考

so in the handout we say fourth arupavacara vipaka

所以在下发资料里，我们说第四无色界果报心

four three root kamavacara vipaka and so on they are the same

四个三因欲界果报心等等他们是一样的

now from the thirtieth plane the plane of nothingness

从第30界，无所有地

the brahma dies from that plane

此界的梵天死亡

so when he dies

当他死亡的时候

the third arupavacara vipaka consciousness

第三无色界果报心

functions as death consciousness for him

于他充当死亡心的作用

and then he can be reborn in again 5 to 11, 30 and 31

然后他能投生到第5到第11，第30到31生存地

not in the lower arupavacara plane and rupavacara plane

不是投生到低级的无色界生存地也不投生到色界生存地

and his rebirth consciousness will be third and fourth arupavacara vipaka consciousness

他的结生心可以是第三第四无色界果报心

and also three rooted kamavacara vipaka consciousness

还有三因欲界果报心

there are four of them

有四个

and then number 29 infinite consciousness

第29，识无边处

this is the second arupavacara realm so

这是第二个无色界生存地

a brahma dies from that realm with second arupavacara vipaka consciousness

梵天众生从此界以第二无色界果报心死亡

and he can be reborn in

他可以投生到

5 to 11

第5到第11生存地

29 to 31

第29至第31生存地

and his rebirth consciousness can be second to fourth arupavacara vipaka

他的结生心可以是第二到第四无色界果报心

and three rooted kamavacara vipaka

欲界三因果报心

since it is three rooted there are four of them

因为是三因的，是四个

the number 28 this a first arupavacara realm

第28，是第一个无色界生存地

a brahma who dies from that realm

从这个生存地死亡的梵天众生

dies with first arupavacara vipaka consciousness as death consciousness

死亡心是第一无色界果报心

and he can be reborn in the kamavacara 5 to 11 and then 28 to 31

他可以投生到欲界第5到第11，然后是第28到第31 since his realm is the lowest arupavacara

因为此界是最低的无色界

he can be reborn in that arupavacara

他可以投生到该无色界

number 28 and

第28界

also he can be reborn in 29, 30 and 31

他也可以投生到第29界，30界，31界

and his rebirth consciousness will be first to fourth arupavacara vipaka consciousness

他的结生心可以从第一个到第四个无色界果报心 and also when he is reborn in 5, 11 and so on

当他投生到第5，第11等等

three rooted kamavacara vipaka consciousness

欲界三因果报心

now number 22, non recipient mindless being

现在看第22，无想天

since he is mindless being

因为他是无想众生

when he dies from that realm there is no death consciousness

当他从此界死亡时，没有死亡心

he can be reborn in 5 to 11

他可以投生到第5到第11界

because a non-recipient being is like a statue

因为无想天众生就像雕像

and he does not get any jhanas he can not experience any jhanas in that realm so

所以他不能获得任何禅那，在此界不能体验到任何禅那

he is in that realm for 500 world cycles

他在此界存在500大劫

like a statue with none mental activity

就像是没有任何心理活动的雕像

so when he dies

当他死亡时

because of the power of the jhana he practiced before

因为他此前获得的禅那之力

he is not reborn in four woeful states

他不会投生到四恶趣

so he is reborn in 5 to 11 as human beings or as devas

所以他投生到第5到第11界，投生为人或欲界天

and so his patisandhi consciousness will be great kamavacara resultant

所以他的结生心是欲界大果报心

all eight

所有八个

now kamavacara two root and three root

欲界二因，三因

kamavacara resultant

欲界果报心

so all eight kamavacara resultant

所有八个欲界果报心

now number 21

第21 I hope you have made the correction there

我希望你们已经更正过来了

so great reward

广果天

this is the fifth jhana realm

这是第五禅天

so when a brahma dies from that realm

当梵天众生从此界死亡 he dies with fifth rupavacara vipaka consciousness

他以第五色界果报心死亡

or fifth rupavacara vipaka consciousness functions as death consciousness

第五色界果报心执行死亡的作用

and that consciousness is or that brahma is reborn in 5 to 22

此梵天众生投生到第5到第22界

and then 28 to 31

还有第28到第31界

because here we are dealing with worldlings or puthujjanas

因为这里我们讨论的是凡夫

so a puthujjana cannot be reborn in the five pure abodes

凡夫不能投生到五个净居天

so we have to exclude these five pure abodes from other realms

所以我们要从中排除这五个净居天

so not from 5 to 31

所以，不是从第5到第31界

but from 5 to 22

是从第5到第22界

and from 28 to 31

从第28到第31界

and his rebirth consciousness will be the kamavacara vipaka eight kamavacara vipaka

他的结生心将是八个欲界果报心

and five rupavacara vipaka

和五个色界果报心

and four arupavacara vipaka

四个无色界果报心

because 28 to 31

因为从第28到第31 means both rupavacara and arupavacara realms

意思是：色界和无色界生存地

and then 20,19, 18, 17, 16, 15, 14

然后是第20,19, 18, 17, 16, 15, 14 up to 12 are the same

直到第12都是一样的

but since it’s on the new page

因为这是在另外一页

we have to make correction for number 14

我们要对第14项进行更正

so there also it should not be 5 to 31 but 5 to 22

这里也不能是第5到31，应该是第5到22 and 28 to 31

再从第28到第31 the rebirth consciousness are the same

结生心是一样的

and now we come down to number 11

我们现在往下看第11个

kamavacara

欲界

the highest of the six deva realms

六欲界天的最高界

so when a deva from that realm Paranimmitavasavattī dies

当欲界天的他化自在天死亡时

he dies with two rooted kamavacara vipaka

他以欲界二因果报心死亡

or three rooted kamavacara vipaka

或者三因欲界果报心

because the devas can be two rooted persons

因为欲界天人可以是二因的

as well as three rooted persons

也可以是三因的

so when his death consciousness is two rooted kamavacara vipaka

当他的死亡心是二因欲界果报心

he will be reborn in number 1 to 11

他就投生到第1到第11界

so he can go down to hell from the deva realm

所以他可以从欲界天堕落到地狱

and his rebirth consciousness will be eight kamavacara vipaka consciousness

他的结生心将是八个欲界果报心

and also two investigation consciousness

还有两个推度心

if his death consciousness is three root kamavacara vipaka

如果他的死亡心是三因欲界果报心

then he can be reborn in 1 to 22

然后他可以投生到第1到第22界

and 28 to 31

然后从第28到第31界

and the rebirth consciousness all possibilities except pure abodes all possibilities except suddhāvāsas

结生心，除了净居天，全部有可能

because he is still a worldling here

因为他还是凡夫

and so he cannot be reborn in the five pure abode

所以不能投生到五个净居天

then number 10 same as number 11

然后是第10界，然后是11界

9, 8, 7, same as number 11

第9，第8，第7，与第11相同

now number 6

现在第6界

when a person dies from number 6 cātummahārājikā当一个人从第六界，四大王天死去

his death consciousness can be wholesome resultant investigation santirana

他的死亡心可以是善果报推度心

or two root kamavacara vipaka

或者二因欲界果报心

or three root kamavacara vipaka

或者三因欲界果报心

so when his death consciousness is wholesome resultant investigation, santirana

如果他的死亡心是善果报推度心

then he can be reborn in 1 to 11

他就会投生到第1到第11界

and his rebirth consciousness in those realms

他在这些界的结生心

will be 8 kamavacara vipaka cittas

就是八个欲界果报心

and two investigation consciousness

和两个推度心

if his death consciousness is two rooted kamavacara vipaka, four of them

如果他的死亡心是二因欲界果报心，四个

then the same he can be reborn in 1 to 11

那么同样，他可以投生到第1到第11界

and his rebirth consciousness will be eight kamavacara vipakas

他的结生心就会是8个欲界果报心

and two santiranas

和两个推度心

but his death consciousness is three root kamavacara vipaka

但是如果他的死亡心是三因欲界果报心

then he can be reborn in 1 to 22

那么他就会投生到第1到第22 and 28 to 31

然后第28到第31 so the rebirth consciousness all possibilities except pure abode

所以结生心，除了净居天，都有可能

then human beings, human beings are the same as cātummahārājikā然后是人，人类和四大王天一样

so human beings can be born, the worldling human beings can be born in

凡夫的人可以投生到

1 to 22, 28 to 31

第1到第22，第28到第31 and the rebirth consciousness or all possibilities except pure abodes

结生心，除了净居天，其他的都有可能

now we come to the four woeful states

现在我们看四恶趣

asura, asurakaya

阿修罗，阿修罗道

since they take rebirth with unwholesome resultant investigation

因为他以不善果报推度心结生

their death consciousness is the same

他们的死亡心都是一样的

so unwholesome resultant investigation

所以不善果报推度心

and they can be reborn in 1 to 11

他们可能投生到第1到第11 so a person who is reborn as an Asura

所以投生为阿修罗的人

can be reborn as a human being as devas

可以投生为人，投生为欲界天

or can go to hell

或者可以去地狱

and his rebirth consciousness will be eight kamavacara vipakas

他的结生心可以是八个欲界果报心

and two investigation consciousness

两个推度心

the same with the peta the hungry ghost animal and hell beings

对于饿鬼界、畜生、地狱众生是一样的

so this is the different rebirth following different death

这是不同的死亡之后是不同的结生

so from this chart we understand that a person who dies from a certain realm can be reborn in these and these realms

从这个表格我们明白，从某个生存地死亡的人可以投生到哪些生存地

and also we know which type of consciousness function as death consciousness

同时我们知道，什么样的心执行死亡作用

and rebirth consciousness

或执行结生作用

so this is for worldlings or puthujjanas

所以这是对于凡夫

next table is a table for trainees

下一个表格是关于有学的

now in the handout

在下发资料里

I want you to make a correction

我希望你们做一个更正

the heading: cutis followed by patisandhis for

标题：死心之后的结生心

do you see: for ariyas

你们看到“关于圣人”

so you strike out “ariya” and

划掉“圣人”，

and put another word: s-e-k-kh-a-s

换上另外一个词：s-e-k-kh-a-s sekkhas

有学

s-e-k-kh-a-s

有学

now sekkhas are translated as “trainees”

有学就被翻译为”受训练的人“

because they’re still training to get the highest enlightenment

因为他们依然在走向觉悟的训练上

now you know that there are eight noble persons or eight ariya persons

你们知道八辈圣人

number 1 is the person at the moment of sotapatti magga or the first magga

第一个就是须陀洹道心的人

and number 2 is the person from the moment of sotapattipala

第二就是从须陀洹果心这一刻

until he reaches the second magga and so on

直到他获得第二个道心，等等

so there are eight persons

所以是八种众生

among these eight persons

在这八种众生中

the first seven are called trainees, sekkhas

前七种被称为“有学”

the last one an arahant is called asekkhas

最后一种阿罗汉被称为“无学”

so whenever you find the word asekkha or non-trainee

只要你看到“无学”这个词

please understand that means an arahant

要了解这是指“阿罗汉”

so trainees here means they may be sotapannas, sakadagamis and anāgāmis,

所以“有学”在这里指：须陀洹、斯陀含、阿那含

so for them there is a little difference

所以对于他们，区别很少

now the first neither perception nor non-perception

第一个，非想非非想

his death consciousness is same, fourth arupavacara vipaka

他的死亡心是相同的，第四无色界果报心

but he will be reborn in 31 only

但是他只会投生到第31界

since he is a noble person

因为他是一个圣者

he will not go down again

他不会再堕落

he will not be reborn in lower worlds

他不会投生到低级的生存地

either rupavacara realms or kamavacara realms

无论是色界生存地还是欲界生存地

he will be reborn in 31 he will be reborn in that realm again

他会投生到第31界，他会再投生到这一界

if he does not become an arahant

如果他没有成为阿罗汉

so he becomes an arahant, then there is no rebirth

如果他成为阿罗汉，那么就不会再投生

and when he is reborn in that realm again

当他在投生到该界

then his rebirth consciousness is fourth arupavacara vipaka

他的结生心就是第四无色界果报心

so the same with 30, 29 and 28

所以对于第30,29,28，是相同的

so an ariya brahma, a tainee brahma

所以，对于梵天圣者，对于梵天界的有学

who dies from the nothingness realm

如果从无所有处死亡

dies with third arupavacara jhana vipaka

以第三无色界禅那果报心死亡

and he can be reborn in 30 again or in 31

他就能再次投生到30界无所有处，或者第31界

but not lower down

但是不会堕落

and so his rebirth consciousness will be third arupavacara vipaka or fourth arupavacara vipaka

那么他的结生心就是第三无色界果报心或者第四无色界果报心

so similarly with 29 and 28

同样地，第29界和第28界也是如此

now 27

现在看第27界

highest pure abode you know there are five pure abode

最高的净居天，你们知道有五个净居天

and who are reborn in pure abodes?

投生到净居天的是什么样的众生？

anagamis

阿那含

only anagamis are reborn in pure abodes

只有阿那含才投生到净居天

no sotapannas, no sakadagamis, no puthujjanas

须陀洹果，斯陀含果，凡夫都不会投生到净居天

so the highest of the pure abode

净居天的最高界

pure abodes are all fifth jhana planes

净居天都是五禅生存地

so for them, the fifth rupavacara vipaka citta functions as patisandhi, bhavanga and also cuti

对于他们，第五色界果报心作为结生，有分和死亡心

so when that brahma dies

当这个梵天众生死亡

he dies with fifth jhana rupavacara vipaka consciousness

他以五禅色界果报心死亡

and it is said that

据说

a noble person who dies from the highest pure abode

在最高净居天死亡的圣者

is not reborn anywhere

不会投生到任何地方

that means he will surely become an arahant in that life

意思就是：他在此世肯定会成为阿罗汉

he will be reborn there as an anagami

他以阿那含投生到那里

and during life in the highest pure abode he will reach arahantship

在净居天期间，他会成为阿罗汉

so for him, there is no more rebirth and so no rebirth consciousness for him again

所以，对他而言，不会再投生所以对他而言，不再有结生心

and for number 26 clear sighted it is also pure abode

对于第26界，善见天，也属于净居天

the same fifth jhana vipaka consciousness

同样的五禅果报心

and he can be reborn in 21

他可以投生到21界广果天

because they will go up up until they reach number 27

因为他们会上升，直到第27界

and then 27 is the highest they will reach and then

到了最高27界，然后

they attain arahantship and they get out of samsara

获得阿罗汉果，然后脱离了轮回

so when he is reborn in number 27

所以当他投生到第27界

then his rebirth consciousness will be fifth rupavacara jhana vipaka consciousness

他的结生心就是第五色界禅那果报心

and then number 25, beautiful abode

然后第25界，善现天

so for them

所以对于他们

the death consciousness is the same

死亡心是相同的

and the realms they can be reborn are 26 and 27

他们可以投生到的生存地是第26，第27界

so the higher ones

更高的

and then serene abodes

然后是无热天

they can be reborn in 25 to 27

他们可以投生到第25到第27界

and durable abode they can be reborn in 24 to 27

无烦天，可以投生到第24到第27天

so this is for pure abodes

这是关于净居天的

for anagamis who are reborn there

对于投生都那里的阿那含

there is a saying in the manual

概要精解里有个说法

that anagamis are reborn in pure abode only

阿那含只投生到净居天

but

但是

there is a saying that it does not mean that

有一种说法，说不是说

anagamis are reborn in pure abode only

阿那含只投生到净居天

they may be reborn in other realms also

他们也可能投生到其他生存地

so

所以

anagamis only are reborn in pure abodes

阿那含只能投生到净居天

but anagamis can be reborn in other realms as well

但是阿那含也可以投生到其他生存地

that is the common opinion of many teachers

这是很多老师的普遍看法

so here they’re anagamis

所以这里他们作为阿那含

and since they’re anagamis they have very strong samadhi

因为他们是阿那含，他们有很强的三摩地

and so when they reach to the one of the, the lowest of the pure abodes

所以当他们投身到净居天最低一层

then they will just go up up and up

他们然后一直上升

they will not be reborn in their realm again

不会再投生到之前的生存地

and they will not be reborn in the lower realms

也不会投生到更低的生存地

now number 21, great reward

第21界，广果天

since he is a trainee, he is an ariya, noble person

因为他是有学，是圣者

and it is said that noble persons in great reward

据说广果天的圣者

will be reborn only in that realm again

只会再次投生到广果天

they will not be reborn in any other realm

他们不会投生到其他生存地

and they may become arahants and there will be no more rebirth for them

他们可能会成为阿罗汉，然后不会再投生

but if they do not become arahants

如果他们没有成为阿罗汉

they will be reborn in that realm again

他们会再次投生到此生存地

and not in 23 to 31

不会投生到第23到31界

so please strike out 23 to 31

所以划掉第23到31 and then the others steady aura

然后是其他的，遍净天

since they are trainees or noble persons

因为他们是有学或圣者

no lower realms

不会投生到更低的生存地

so the brahmas from 20 will be reborn in 20, 21

所以第20界的梵天众生，会投生到第20,21界

and then 23 to 31

然后23界到第31界

because 22 to 27 are reserved for anagamis only

因为第22到第27专门是给阿那含投生的

so if it is not an anagami he will not be reborn there

所以如果他不是阿那含，就不会投生到那里

and then infinite aura, 19 to 21, 23 to 31

然后是无量净天，19到21,23到31 minor aura because it is 18, 18 to 21, 23 to 31

少净天，因为是18界，所以投生到18到21,23到31 and radiant luster, 17 to 31, 23 to 31

然后是光音天，17到31,23到31 and infinite luster again 16 to 21, 23 to 31

无量光天，16到21,23到31 minor luster, 15 to 21, 23 to 31

少光天，15到21,23到31 and mahabrahma 14 to 21, 23 to 31

大梵天，14至21,23至31 mahabrahma belongs to the first jhana plane and

大梵天属于初禅生存地

so his death consciousness is first jhana rupavacara vipaka consciousness

他的死亡心就是初禅色界果报心

and since he will be reborn 14 to 21and 23 to 31

因为他会投生到14到21,23到31界

his rebirth consciousness in the next life can be from one to five rupavacara vipaka consciousness

他下一世的结生心可以是从第一到第五色界果报心

and also four arupavacara vipaka consciousness

也可以是四个无色界果报心

now number 13 Brahma ministers the same

第13梵辅天，是一样的

but 13 to 21, 23 to 31

从13到21,23到31 and number 12 brahams’ retinue because he is a noble person

第12梵众天，因为他是圣者

so he will not be reborn down and down so 12 to 21, 23 to 31

他不会投生到更低的界，所以是12到21,23到31 and then Paranimmitavasavatti the highest of the six deva realms

然后是他化自在天，六欲界的最高天

since he is a noble person, he is a three root person

因为他是圣者，他就是三因

no two root person can become an ariya or a noble person

二因的人不能成为圣者

so his death consciousness is one of the four three root kamavacara vipaka

所以他的死亡心是四个三因欲界果报心之一

and he can be reborn in 5 to 21

他可以投生到第5到21界

so he can be reborn in human world

因为他可以投生为人

he can be reborn in deva world and he can be reborn in brahma world

他可以投生到欲界天，可以投生到梵天

now think of the sakadagami

现在想想斯陀含

once-returner

一来果

once-returner means he reaches second stage of enlightenment as a human being

一来果就是说作为人，他证得二果

and then in the next life he will be reborn as a deva

下一世他会投生到欲界天

and then

然后

from that he will be reborn as a human being again

然后从那里再投生为人

so he can come down not like the brahmas

所以他是可以往低处投生，不像是梵天

so in paranimmitavasavatti, a deva

所以在他化自在天，是欲界天

so a deva dies with the three root kamavacara vipaka consciousness

欲界天人以三因欲界果报心死亡，

and he can be reborn as the human being

他可以投生为人

or as a deva in one of the six celestial realms

投生为六欲界天人之一

and also he can be reborn as a brahma

他也可以投生为梵天

so accordingly the rebirth consciousnesses are three root kamavacara vipaka

所以相应地，结生心是三因欲界果报心

or rupavacara vipaka or arupavacara vipaka

或者是色界果报心，或者无色界果报心

the same with Nimmānaratī化乐天也是如此

Tusitā, etc

兜率天等也是如此

until cātummahārājikā直到四大王天 so the six devas are the same as Paranimmita

所以六欲界天与他化天相同

and then human beings

然后是人类

human beings who are trainees, who are sotapannas, sakadagamis and anagamis

如果是有学的人类，或者须陀洹、斯陀含、阿那含

so for them

对于他们而言

when they die, they will die with three root kamavacara vipaka

当他们死亡时，他们会以三因欲界果报心死亡

only three root person becomes ariyas

只有三因众生才会成为圣者

so they can be reborn in human beings again in deva realms and then 23 to 31 brahma realms

所以他们可以再次投生为人类，投生为欲界天，然后是23到31梵天界

and their rebirth consciousness will be three root kamavacara vipaka consciousness and so on

他们的结生心会是三因欲界果报心等等

since there’re no ariyas in the four woeful states they’re not given here

因为四恶趣没有圣者，所以这里没有列出来

we end with human beings

到人类这里就结束了

and in the human worlds there can be both puthujjanas and ariyas or noble persons

在人界，有凡夫，也有圣者

but in the apāya or four woeful states there can be no ariya persons

但是在恶趣，没有圣者

there can be only puthujjanas

只有凡夫

so from this chart we know both for puthujjanas and for ariyas

所以，从此表我们了解了凡夫和圣者

what rebirth will follow their death

什么结生心跟随什么死亡心

and also we know that

我们还知道

what cittas will function as patisandhi, bhavanga and cuti for different persons

对于不同的人，什么样的心可以充当结生、有分、死亡作用

from this chart

从此表可以了解

so we will have a break now

我们现在休息一下

disk02track09

so up until now

到现在

we have studied the types of consciousness and the process of consciousness

我们学习了各种心和心路过程

and also the consciousness that are called process free consciousness

也学习了离路心

now process free consciousnesses are those that have the function of relinking, bhavanga and death

离路心就是执行结生、有分、死亡作用的心

now this flow of or stream of consciousness goes on and on and on

这个心识之流一直持续

until not the end of life, until the end of samsara

直到……不是直到死亡而是直到轮回终结时，心识之流才终止

so as a conclusion the manual says here

概要精解在此有一个结论：

for those who has thus taking rebirth

对于有如此投生者

from the moment immediately following the session of the rebirth linking consciousness

在结生心灭尽之后，立刻

that same type of consciousness apprehending that same object flows on uninterruptedly

就会生起识知同一所缘的同一种心

like the stream of a river

有如河流般

so a stream of a river just flows on and on and on

所以河流不断流下去

in the same way this flow of consciousness goes on and on and on

同样，这个心识之流也不断流下去

now at the beginning of one life there is rebirth consciousness

在生命开始时，有结生心

so that rebirth consciousness lasts for three sub-moments

所以这个结生心持续三个小刹那

so when the rebirth consciousness disappears

当结生心消失时

immediately following the cessation of rebirth consciousness

随即，在结生心消失之后

that same type of consciousness

这种相同的心

apprehending that same object flows on uninterruptedly

识知相同的所缘，不间断地流下去

so that means immediately after the rebirth consciousness

意思就是：结生心之后，随即

that consciousness arises again

心再次生起

but this time it has a different function

但是这次，执行不同的作用

and this consciousness that is repeated takes the object of the rebirth consciousness

这个再次重复生起的心，所缘是结生心

so it does not take any new object

所以它不缘起新的所缘

but just takes the object that was taken by the rebirth consciousness

只是缘取结生心的所缘

and it flows on uninterruptedly like a stream of river

并且不停息地一直流下去

and it does so until the arising of the death consciousness

直到死亡心的生起

so until one dies this flow of citta will go on and on so long as there is no occurrence of a cognitive process

所以，如果没有活跃的心路过程的话直到死亡，这个心识之流一直持续

so if there is no vīthi if there are no thought processes

如果没有心路过程

taking the prominent object and so on

如果没有缘取明显的所缘

then this flow of bhavanga will go on and on and on

这个有分心识之流就会一直流下去

it will flow uninterruptedly like a stream of a river until the end of one life

就会不停息地流下去，直到生命的结束

and here the manual gives the meaning of the word bhavanga

这里，概要精解解释了“有分”这个词

being and essential factor of existence or life

存有，生命的关键因素

this consciousness is called the life continuum or bhavanga

这种心被称为：有分

now bhavanga is made up of two parts: bhava and anga

“有分”这个词分为两部分：有、分

the word anga you find in the word maggaṅga

“分”，如同“道分”（道支）

factors of magga

道之支分

and bojjhaṅga, factors of bodhi

菩提分，也就是菩提支

so the same word anga is used here

这里都是同一个词“分”

now bhava means an existence or life

“有”就是生命之存在

anga means a factor a part

”分“意思就是：因素，部分

here an essential part

这里是关键部分

that means if the bhavanga does not arise life would have ended

意思就是：如果有分不生起，生命就会终结

so bhavanga is an important factor of existence or of life

所以“有分”是生命存在的一个重要因素

that is why it is called in Pali bhavanga

所以就称为“有分”

so it is difficult to translate it into English so they translated it as life continuum

这要翻译起来很难，所以就翻译成“有分”

so continuity of life

生命之存续

at the end life at the end of one life

在生命结束时

having become the death consciousness

就成为死心

this same bhavanga consciousness becomes a death consciousness

这个有分心就成为了死亡心

in the form of passing away

以死亡的形式

on the occasion of passing away in the book

概要精解里说的是：在死亡的情况下

I think it is better to translate it as “in the form of passing away”

我觉得应该翻译成：“以死亡的形式”比较好

it then ceases

有分心就停止了

so that is ceases for one life

就是此生的有分心停止

so one life is just arising of patisandhi or rebirth consciousness

一期生命就是结生心生起

and then during life many moments of bhavanga

然后，在此生中，许多有分刹那

and also many moments of other type of consciousness

还有许多其他类型的心识刹那

and at the end of the life

在生命终结的时候

then the same type of consciousness that has a function of relinking and bhavanga arises

执行结生作用的这种心、有分生起

functioning now as death

现在执行死亡的作用

so in one life these three are identical and they take the same object

所以在一期生命中，这三种心是相同的它们缘取相同的所缘

there after the rebirth linking consciousness and the others continue to occur

此后，结生心与其他心继续生起

now if you look at the diagram of death rebirth linking consciousness

如果你看死亡结生心的表格

you see life 1 and life 2

你看到1世、2世

so it can go on like life 2

所以在2世一样继续

from life 3, life 3 from life 4 and so on

到3世，到4世，等等

until the end of samsara

直到轮回的结束

so there after the rebirth linking consciousness and the others

所以“此后，结生心与其他心

and the others means the bhavanga consciousness and death consciousness

其他心，意思是有分和死亡心

continue to occur

继续生起

revolving in due sequence like the wheel of a cart

“有如车轮一般次第地转起”。

so there can be no end of the wheel of a cart when it is rolling, it rolls on and on and on

所以，车轮转动的时候，是没有终结的，一直转下去

so this continuity of consciousness

所以心的持续

also rolls on and on and on

也是不停地转动

until one attains parinibbana

直到证得般涅槃

or one becomes an arahant or a buddha or a paccekabuddha

或者成为阿罗汉或佛陀或辟支佛

and passes away

然后死去

so until then this flow of consciousness will go on and on

在此之前，心识之流会一直持续

doing different functions at different moment

在不同的时刻执行不同的作用

and as a conclusion the manual gave us some pali verses

最后，概要精解以巴利偈颂作结

they are just the same as what has been said

跟之前的是一个意思

so just as here so again in the next existence

有如这一世，在下一世

there arise rebirth linking consciousness, life continuum, cognitive processes and death consciousness

结生心、有分心、心路过程与死亡心也是如此生起

so what is life? life is just these types of consciousness going on and on

什么是生命？生命只是不断持续的各种心识

one after another in the due order

根据一定的次序一个接一个

again with rebirth and life continuum this stream of consciousness turns round, that means goes on and on

伴随结生及有分，心识之流不断转起就是说不停继续

the wise disciplining themselves long,

长期自制的智者

understand the impermanence (of life),

了知生命无常

impermanence of life here means impermanence of this round of rebirth and death

生命的无常，这里指生死轮回的无常

because here the author is describing the round of rebirth

因为作者这里阐述的是结生之轮转

the rebirth and life continuum the stream of consciousness turns round and goes on and on means

结生及有分，心识之流转起，意思是

this is the round of rebirth and death

这就是生死之轮转

and those who have disciplined themselves for a long time

长期自制的智者

understand the impermanence of this round of rebirth and death

了知生死轮回的无常

because at every moment there is a new consciousness arising

因为每时每刻，都有新的心生起

and that new consciousness lasts for only one moment and then

这个新生起的心只持续一个心识刹那

next moment there is another new type of consciousness and so on

下一个刹那，就会生起另外一种新类型的心，等等

so there is no permanency in this round of rebirth

所以在这样的生命轮转中，没有恒常

at every time there is a new mind and new matter arising and then disappearing

每时每刻，新生的名法、色法不断生灭

so they realize the deathless state, that means they become arahants

所以觉证不死之境，意思就是成为阿罗汉

and completely cutting off the fetters of attachment,

完全断除了贪执之结

so when they become arahants they completely cut the fetters of attachment

当成为阿罗汉时，就彻底断除了贪执之结

now attachment and other mental defilement are called fetters or ropes

贪执和其他烦恼被称为“结”或“绳子”

they are the ones that bind us to the round of rebirth

它们把我们捆绑在生命的轮回里

so long as we cannot cut these fetters we will be bound to this wheel of birth and death

只要我们没有断除这些结缚，我们就会被捆绑在生死之轮上

and so

所以

we will never get out of this round of rebirth

我们就永远不能摆脱生命的轮转

so once the fetters of attachment and actually other fetters as well are completely cut

当我们彻底断除了贪执和其他结缚时

then that mean the end of this round of rebirth and death

就是说我们终结了生死轮回

so completely cutting off the fetters of attachment they [will] attain peace

彻底断除了贪执之结，[将]获得永久的寂静

I want you to put the “will” before attain peace

你们应在”获得“之前加”将“

because the pali word there is “essanti” which is in future tense

因为这里的巴利单词是将来时

so “will attain peace”.

所以是“将获得寂静”。

and “peace” here means the final passing away

“寂静”这里指最后的死亡

now you may be aware that there are two kinds of nibbana described in the books

现在你可能意识到佛经里有两种涅槃

one nibbana is that which an enlightened person experiences during the time when he is alive

一种是觉悟者在生前体验到的涅槃

suppose a person becomes a sotapanna or say arahant

假设某人证了初果，假设他证了阿罗汉

so before he dies he can experience nibbana by getting into the samapatti by getting into the sustained attainment of fruition consciousness

在他死前，他就可以在果定中体验到涅槃

so by entering into the fruition samapatti

所以通过进入果定

he is said to experience nibbana

他就会体验到涅槃

so the nibbana experienced before the death of arahant is one kind of nibbana

所以阿罗汉在死前体验到的涅槃是一种形式的涅槃

it is called sa-upadisesa-nibbana

被称为有余涅槃

so at the end of the sixth chapter we will find that

在第六章的末尾，我们就会发现 nibbana with the aggregates remaining

伴随诸蕴的涅槃

that means nibbana that is experienced while the aggregates are remaining that means

就是说，在诸蕴存续时体验到的涅槃

while the arahant is still alive

但是阿罗汉还活着

and the other is the nibbana that becomes evident when an arahant or a buddha dies

另外一种涅槃就是阿罗汉、佛陀死后的涅槃

when an arahant or a buddha or a paccekabuddha dies

当阿罗汉、佛陀或者辟支佛死后

then his remaining aggregates, his remaining mind and matter cease

他的诸蕴、名法色法都停止了

and there is no rebirth or no new mind and matter arising after that

不会再投生，不会生起新的名法和色法

so that kind of nibbana is called anupadisesa nibbanadhatu,

这种涅槃被称为无余涅槃

the nibbana element with no aggregates remaining

就是诸蕴不存续的涅槃界

so here

所以这里

by saying “completely cutting off the fetters of attachments”

通过这句“完全断除贪执之结”

the author meant the first kind of nibbana

作者指第一种涅槃

so when a person completely cuts off the fetters of attachment

当完全断除了贪执之结

he experiences that the first kind of nibbana

他体验到第一种涅槃

and he will attain the second kind of nibbana when he dies

当他死时，他就会证得第二种涅槃

so here “peace” means not just “peace”

这里的“寂静”不是一般的“寂静”

but it is the element of nibbana with no aggregates remaining

这是无余依之涅槃界

so that means

意思就是

a person disciplines himself for a long time

长期自制的人

or practices meditation and so on

经常禅修，等等

and then understands the impermanence of life, understands impermanence nature, suffering nature, non-soul nature of all conditioned phenomena

了知生命的无常，了知有为法的无常性，苦性，无我性

and then he realizes the deathless state

然后证得不死之境

that means he becomes enlightened

就是说他觉悟了

and when he reaches the fourth stage of enlightenment

当他证得第四个层次的觉悟

he completely cuts off the fetters of attachment

他就完全断除了贪执之结

and then later on

稍后

at death he will attain peace

也就是死时，他将会证得寂静

or he will realize the second kind of nibbana element

或者说他将证得第二种涅槃界

and the first kind of nibbana is called nibbana of mental defilements

第一种涅槃被称为：烦恼的涅槃

and the second nibbana is called nibbbana of aggregates

第二种涅槃被称为：诸蕴的涅槃

because the first nibbana is when the fetters of attachment or mental defilements are destroyed

因为第一种涅槃是贪执或烦恼的摧毁

so that is the destruction of mental defilement, that is

就是心中烦恼的摧毁，就是

one nibbana

第一种涅槃

and when an arahant a buddha and a paccekabuddha dies

当阿罗汉、佛陀和辟支佛死亡时

then their aggregates just disappear

诸蕴消失

so no more aggregates

不会再有诸蕴

are produced

诸蕴不会再产生

so that second nibbana is called extinction of aggregates

所以第二种涅槃被称为诸蕴的灭尽

so after understanding the consciousness

了解心识后

and how they arise and disappear through the thought processes

它们如何在心路过程中生灭

and also understanding the thirty one planes of existence

同时了解了31生存地

and how beings are reborn from one existence to another

众生如何从这个生存地投生到那个生存地

and how this round of rebirth and death goes on and on

生死轮转如何不停继续

and then

然后

when a person practices vipassana meditation then

当一个人修习观禅

he will penetrate into the nature of all conditioned phenomena and he will reach enlightenment

他就通达诸法实相，并且证得觉悟

when he reaches the fourth stage of enlightenment

当他证得第四阶段的觉悟

he is able to eradicate all mental defilements and that is

他就能断除所有烦恼

the first kind of nibbana

这就是第一种涅槃

and at his death

在他死亡的时候

then he will realize the second kind of nibbana which is the extinction of all remaining aggregates

他将证得第二种涅槃，就是诸余蕴之断灭

so by this conclusion the author actually hinted to us that

所以通过这个结论，作者实际上就是指出

we should not just understand or study this book

我们不能仅仅学习书本知识

but we must try to practice

我们还要努力修行

so that we can destroy this flow of or stream of consciousness which is going on and on

这样我就能摧毁持续的心识之流

so this is the end of the fifth chapter

第五章结束了

now at the beginning of the fifth chapter

在第五章最开始

we study the thirty one planes of existence

我们学习了31生存地

and we call it cosmology of buddhism

我们称之为佛教的宇宙观

now there are many more things to know about the world

关于世界，还有其他许多方面的知识

how the world come into being

世界怎么形成的

how the world is destroyed and so on and

世界怎么被毁灭的，等等

how the world is first inhabited by beings or human beings

人类怎么来到这个世界的

so whether we believe it or whether we like it or not

不管我们信不信不管我们喜欢不喜欢

it is good to know how our ancient teachers basing on the teachings of buddha

这也是一件很好的事情，去了解古代的论师，如何根据佛陀的教法

understood about this world, the beginning of the world how the beings came into, reborn onto this world

来理解这个世界，理解世界的起源理解众生如何投生到这个世界

I will refer you to a book if you’re interested

如果你们感兴趣，我推荐你们读

and that is Visuddhimagga, it is called the path of purification

《清净道论》

I think it is in the thirteenth chapter

应该是在第十三章

in the abhiñña chapter

神通品

that coming into being and then destruction of world is described in some detail

世界的形成和毁灭，有较为详细的介绍

and in connection with the thought processes

与心路过程相结合

in our country, our teacher taught also the rupa process

在缅甸，我们的老师还讲色法的过程

the matter process

色法过程

and it is called rupavīthi in our country

在缅甸被称为色法过程

so we will also study just a little of that at the end of sixth chapter

在第六章结尾，我们也会稍微了解一下

so now we begin the sixth chapter

现在我们学习第六章

so up to the fifth chapter we have studied the citta cetasika

到第五章，我们学习了心、心所

only two

只学了这两种

we have studied only two or two ultimate realities

我们只学习了两种究竟法

the first chapter deals with the different kinds or divisions citta and

第一章是解释不同类型的心

the second chatper explains to us cetasikas and then how

第二章是介绍心所

they come into combination with different cittas

它们如何与不同的心结合

and the third chapter teaches us the classification of citta

第三章介绍了心的分类

with regard to feelings, roots, functions and so on

根据受、因、作用等等分类

now the fourth chapter teaches us the thought process

第四章介绍了心路过程

and fifth also process free consciousness

第五章也是，离路心、

and planes of existence

生存地

and how beings are born and so on

众生如何投生等等

so now we come to the third ultimate reality which is rupa which is matter

现在我们学习第三种究竟法：色法

so the first ultimate reality is as you all know, citta, now consciousness

第一种究竟法，大家都知道是：心

and the second ultimate reality is cetasika, mental factor

第二种究竟法：心所

and now we come to the third ultimate reality which is called rupa

我们现在学习第三种究竟法：色法

rupa is defined as something that changes when met with adverse conditions or opposite conditions

色法被定义为：当碰到妨害之缘时的变易之物

so when it is hot we have one continuity of material properties in our bodies

当天气热时，我们的身体就具有某种持续性

and then when it is cold, there is another continuity and so on

当天气变冷时，又有其他的持续性

so in that way there is change in the continuity of material properties

所以这里物质的持续性就发生了变易

and that is what we call rupa

我们就称之为色法

rupa is defined as something that changes

色法被定义为某种变易

that means that changes with cold with heat with hunger with thirst with bites of insects and so on

意思就是伴随着冷热饥渴昆虫的叮咬发生的变易

and change here means the apparent change, change which is evident, easy to see

变易，这里意思是明显的变易容易觉察到的变易

because if we say something that changes is called rupa

因为如果我们说事物的变易就是色法

then we should call mind rupa

那么“心”也是色法

because mind changes more quickly than mundane matter

因为心比世间的色法变化的更快

matter lasts for seventeen thought moments

色法持续17个心识刹那

mind lasts for only one moment so

但是心只持续一个心识刹那

mind changes more quickly than the matter

心比色法变易的更快

but here change means the apparent change changes that we can perceive that we can see

但是因为这里的“变易”指明显的变易可以被我们观察到的变易

so it is the apparent change

所以是明显的变易

that is meant when we say rupa is something that changes with adverse conditions

就是说，色法就是遭受妨害缘时的变易

and that rupa sometimes it is explained as something that is deformed

色法有时候被解释成遭受破坏的事物

it’s the same thing

意思一样

change means sometimes deterioration

变易就是事物败坏了

and sometimes just a different continuity of matters arising

物质的其他持续性生起了

so when it is cold, there is one continuity of matter and when it is hot another continuity and so on

冷的时候，是一种物质的持续性热的时候，是另外一种持续性，等等

so you may explain it as something that is deformed or something that changes or something that is afflicted

所以，你可能解释成某物被破坏，或某物发生变易，或者某物被恼扰

you can say anything

你可以任意这样讲

but the real meaning here is that it changes

但是这里真正的意义就是变易

something that changes with heat, cold, hunger, thirst, bites of mosquitoes wind, sunburn and creeping things

遭受热冷饥渴蚊虫叮咬风吹日晒爬虫，而发生变易

and in abhidhamma

在阿毗达摩里

the rupa or matter

色法

is first divided into two broad divisions

首先被分为两大类

the first division is called mahābhūta, great essentials

第一类是：大种（大元素）

and the second division is called upādā rūpa or upādāya rūpa

第二类是：所造色

I would translate it as depending matter

我偏向翻译成：所依色

so the first one is called mahābhūta or the great essentials

所以第一种是：大种，或者主要元素

they’re the basic elements of matter

他们是色法的基本元素

or there are four of them

有四种

earth element, water element, fire element and air element

地界，水界，火界，风界

and in abhidhamma

在阿毗达摩里

earth element means not necessarily the earth

地界并不一定非指大地

but the quality that resides in the earth that we find in the earth

而是大地所具的性质

so when we pick up a piece of earth and

所以当我们拿起一块泥土

handle it and we feel the softness or hardness of that piece of earth

我们感到这块泥土的柔软性或者坚硬性

and so the hardness or softness is what we call earth element

所以坚硬性或者柔软性被称为地界

not necessarily the earth

并不一定非指大地

so you put your finger in the water and you feel some softness there

所以你将手指放到水里，你就感受到某种柔软性

so that softness is earth element

所以这种柔软性就是地界

so you find earth element in water also

所以你在水里也能找到地界

and then there is water element

然后是水界

fire element and air element

火界和风界

so we will come to them later

我们稍后再讲

now the second division of matter is upādārūpa

第二类是所造色

it is translated as derived material phenomena in this book

概要精解里翻译成：衍生出的色法

the pali word upādā means depending, something dependent on

巴利语原义是：依靠，依赖于

so

所以

it is not accurate to translate it as derived material

所以翻译成“衍生的”并不准确

so derived means something coming the other one, another one

“衍生”的意思是从另外一种事物中产生

suppose there are great essentials

假设，几大元素

and then dependent ones come from them and derive from them or something like that

似乎所造色就是从它们衍生出来，

but it is not like that

但并非如此

these dependent ones are those that depend on the four great essentials to arise

这些所依色是依赖于四大种生起

not that they are derived from these four

并不是从四大种衍生出来

but for their arising they need these four as their bases

只是它们的产生需要四大种作为基础

so it is better to translate it as dependent matter

所以翻译成所依色比较好

than derived matter

比衍生色要好

so there are… the one division is derived matter and

一种就是所造色 the they are the ones that depend on the four great essentials to arise and to exist

它们依赖于四大种生起，并存在

so here the great essentials may be compared to the earth

所以这里，大种可以比喻成大地

the derivative phenomena to trees and shrubs that grow in dependence on the earth.

所造色比喻成树木丛林，依赖于大地而生长

so they arise and they exist independent on these four essentials

所以他们的生起存在依赖于四大种

I think they’re like cittas and cetasikas

我觉得它们就像是心、心所

so cetasikas are those that depend on citta to arise

心所依赖于心得以生起

so when there is no citta there can be no cetasikas

如果没有心，就没有心所

in the same way when there are no great essentials then these dependent ones cannot arise

同样，如果没有四大种，那么所造色也不能生起

so whenever they arise they arise independence on these four great essentials

所以所造色的生起，依赖于四大种

and there are 24 of the dependent matter taught in abhidhamma

阿毗达摩里介绍了24种所造色

so four great essentials plus twenty four dependent ones make twenty eight

四大种加上24所造色，一共是28种

so there are altogether twenty eight types of material properties

所以一共是28种色法

there is a table on page 236 of the book

第236页有一个表

so there is the overview of the 28 material properties

就是28色法的概述

now you see the great essentials

你们看大种

so there are four great essentials and they are earth element, water element, fire element and air element

四个大种：地界，水界，火界和风界

and then there are sensitive phenomena that means sensitive material properties

然后是净色

and they are eye sensitivity, ear, nose, tongue and body sensitivity

眼净色、耳、鼻、舌、身净色

and then the third group is objective phenomena

然后是第三组：境色

those that are objects

这些都是所缘

now visible form or visible object, sound, smell, taste and touch or tangibility

也就是色、声、香、味、触

now there is no number for tangibility here

这里“触”没标序号

that is because touch is not a separate object phenomena

因为触并非独立的境色

but just the combination of three elements or combination of three great essentials

它只是三大种的组合

earth, fire, and air

也即是地火风的组合

so combination of earth, fire and air are what we call tangibility or touch

所以地火风的组合，我们称之为触

so if you put a number here we will get twenty nine and not twenty eight

如果你给它一个序号，我们就有29色法

so it is not given a number here

所以这里就没有给序号

but when we say objective phenomena we say there are five object phenomena

当我们说境色时，我们指五种境色

visible form, sound, smell, taste and touch

色、声、香、味、触

and then the fourth group is sexual phenomena

第四组是性根色

femininity and masculinity, being a female and being a male

女根色、男根色

some characteristics from which we understand that a certain being is a male or a female

我们得以区分男女的一些特质

and then the next one is heart phenomenon

下一组是：心色（心所依处）

because there is only one heart it is called heart phenomenon

因为只有一颗心，用的是单数

so it is heart base

心色（心所依处）

you have met heart base in the third chapter

第三章你们学过“心色”（心所依处）

and then the sixth one life phenomenon is life faculty

第六组是命色

now this is material life faculty

这是色命根

now you met mental life faculty in the second chapter among the fifty two cetasikas

你们学过52心所里学过“名命根”

so among the fifty two cetasikas there is one called again life faculty jīvitindriya

在52心所里，有命根

so there are two life faculties, one mental and the other physical and

所以有两种命根，一个是名命根，另外一个是色法

now this is physical life faculty

这里是命根色

that means something that is in our body that keeps our body alive

就是说，让我们身体保持存活的

and then the next one is nutritional phenomenon

下一个是食色

that means some nutrition that we find in the food

就是说食物里存在的营养

so we eat food and then we get the nutriment from that food

我们饮食，我们获得食物里的营养

so that nutriment or nutritious element are what we call nutritional phenomenon

这种营养就是我们说的食色

so it is not necessarily the food

所以并不必定是食物

but the nutriment that is contained in the food

它是食物里含有的营养素

now these altogether eighteen are called concretely produced matter

这18种被称为完成色

they have real existence

它们是真实存在的

they’re the real ones

它们是真实的

now there are ten that are called non-concrete matter

还有十种不完成色

because they do not really exist

以为它们不是真实存在的

but they’re some mode or form of what really exist

它们是真实存在事物的形式

and among them the first one is limiting phenomenon

其中，第一组就是：限制色

or space element

或者空界

so space is one of matter, although space is nothing but we call it matter

空，是一种色法，虽然空是无所有，所以我们称之为色法

and the next group is communicating phenomena

下一组是：表色

bodily intimation and vocal intimation

身表、语表

so by bodily gestures we let other people know our wishes

所以通过身体动作，我们让他人明白自己的意愿

and by speech we let other people know our meaning

通过讲话，我们让别人理解自己

so these two are called intimation, bodily intimation and verbal intimation

所以，这两个被称为“表”身表、语表

and we communicate with bodily intimation or vocal intimation with each other

我们通过身表、语表相互交流

so there are named here communicating phenomena

所以这里就称为“表色

and then mutable phenomena

然后是：变化色

they can be changed

它们会变易

lightness, malleability and wieldiness

轻快性、柔软性、适业性

now these names you will find among the fifty two cetasikas also

这些名称，你们也可以在52心所里找到

and plus two intimations

加上两表色

so mutable phenomena consist of five

变化色包括五种

these three mentioned 22, 23, 24 22,23,24，这三种

plus 20 and 21

加上20,21 so these five are called mutable phenomena

这五种被称为：变化色

and then the last group is four characteristics of matter

最后一组：色法四相

and they are production of matter

它们是：色积集

continuity of matter, decay of matter and impermanence of matter

色相续、色老性、色无常性

so roughly, now we see that there are 28 material properties

所以，我们大略可以分为28色法

18 are called concretely produced, and 10 are called non-concrete matter

其中18种完成色，10种不完成色

now we will go through them one by one

我们现在一个个来解释

now the earth element the first one

第一个：地界

in Pali the earth element is called paṭhavīdhātu

地界的巴利语是：paṭhavīdhātu paṭhavī means earth and dhātu is translated as element paṭhavī意思是：地，dhātu是：界

in pali dhātu is something that bears its own intrinsic nature

巴利语的“界”就是具有本身的属性

so something that has its own characteristic its own intrinsic nature is called dhātu

所以，某种自身具有的属性被称为“界”

so here the earth or the earth element is called dhātu

所以这里被称为地界

and the earth is called paṭhavī in pali

“地”在巴利语里被称为：paṭhavī

because it serves as a support or foundation for the co-existing material phenomena

因为它是一起存在诸色法的基础

so the other phenomena depend on the earth element

其他色法依赖于地界

so earth element is something like a support or foundation and

地界就像是基础，支撑

so it is called paṭhavī in pali

所以巴利语称为：paṭhavī

because paṭhavī means the root of the word paṭhavī means to expand to spread out

因为paṭhavī的词根意思是：延展，伸展

and as I said before, the earth element is actually the hardnesss or softness that is contained in every material property

我前面也说过，地界实际上是任何色法都具有的坚硬性或者柔软性

now we say hardness we also mean softness because they’re relative terms

当我们说坚硬性的时候，也是讲它的柔软性因为这两个是相对的概念

and when we study the terms of abhidhamma

当我们学习阿毗达摩里的名相

our teachers taught us that there are four aspects of each of these

我们的老师教导我们，每个名相有四个方面

phenomena, each of these mental and physical phenomena

所有这些名法，色法，都是如此

so with regard to the cetasikas also

所以心所相关的，也是如此

this guide gives us the characteristics, function and so on of each of the 52 cetasikas

助读里，52心所都有相应的特相、作用等等

you may go back and read them so

你们可以翻回去看看

these four aspects are first: characteristics

这四个方面，首先是：特相

now second is function

第二个是：作用

and the third manifestation and fourth is proximate cause

第三是：现起，第四是：近因

so when we study any of the topic in abhidhamma

所以当我们学习阿毗达摩里的任何主题

we must understand these four aspects of

我们必须了知这四个方面

each one of the dhammas taught in abhidhamma

阿毗达摩里教授的任何法都有这四个性质

that is if we can

如果我们有能力的话

if it is too difficult we may just leave them

如果你们觉得太难了，就算了

so now here the guide gives us all these four aspects

所以，这里助读里列出了这四个方面

the earth element has the characteristic of hardness

地界的特相是：坚硬性

so hardness is the characteristic of earth element

坚硬性就是地界的特相

the function of, acting as a foundation, so acting as a foundation, acting as a receptacle is its function

作用是：作为其他元素的立足处、基础

and manifestation as receiving

现起是接受

so it manifests to the mind of a yogi as receiving something

所以对于禅修者，地界的现起就是接受某事物

now this is for meditators

这是对于禅修者的

so when they meditate they may meditate on the earth element

当他们禅修的时候，可以专注地界

so this earth element when meditated upon appears to the mind or manifest itself to their mind

所以当专注于地界，它就呈现于心

as receiving

这就是接受

so this is called mode of manifestation

这就是现起的形式

and its proximate cause is the other three great essentials

它的近因是：其他三大种

because they depend on each other

因为他们彼此依赖

both hardness and softness are modes in which the earth element is experienced by the sense of touch so

通过触，地界被体验到坚硬性、柔软性

when we say earth element

所以当我们提到地界

we mean both hardness and softness inherent in everything

我们指的是任何事物的软硬度

so that is why we can find earth element in the water in the fire in the air and so on

所以，我们也可以在水、火、风里找到地界

now the second element is in Pali āpodhātu

现在第二种：水界āpo means water so the water element apo意思是水，所以是水界

water element means fluidity

水界指：流动性

or trickling

滴落

oozing

渗出

so water element is the material factor that makes different particles of matter cohere

所以水界就是让不同颗粒聚合的物质元素

because there is water element things stick to each other

因为有水界，事物才会粘合在一起

things we use, things we see

我们使用的，我们看到的

are all manifestation of this āpodhātu

都是水界的显现

because there is āpodhātu there can be no such thing as a cup or as a flower or whatever

因为如果没有水界，就没有杯子、花朵等等

because every particle in it will be scattered like sands in riverbed

因为每个颗粒就会散开如同河边的沙子

so there is a kind of cohesiveness in the material particles

所以色法颗粒里有某种聚合的性质

and that cohesiveness is what we call āpodhātu or water element

这种聚合的性质就被称为水界

not necessarily the water

并不必然是水

so that is why we find āpodhātu in the earth, also in the water also in the fire and in the air.

所以在地、火、风里，都有水界

now it has a characteristic of trickling or oozing that means what we call that?

它的特相就是：流动或溢出，怎么说呢

the water oozing from something

水从某处溢出

its function is to intensify the co-existing material state

它的作用是增长其他俱生色法

so it helps the material states arising together to intensify

所以，它帮助色法同时生起

it is manifested as the holding together or cohesion of material phenomena.

现起是把诸色法握在一起或粘着

so when yogis contemplate on water element

当禅修者观想水界

it manifests itself to their mind as somthing holding together some other things

它将诸色握在一起呈现于心中

Its proximate cause is the same as the other one

它的近因与其他的一样

the other three great elements

近因是其他三大种

so dependent material properties depend on the four great essentials

所以所造色依赖于四大种

and one of these four great essentials depend on the other three

四大种中的一种依赖于其他三种

so their proximate causes said to be the three other great essentials

所以它们的近因就是其他三大种

now Abhidhamma holds that unlike the other three great essentials, the water element cannot be physically sensed

阿毗达摩的观点是：不同于其他大种水界不能被触摸到

but must be known inferentially from the cohesion of observed matter.

而只能间接地从观察其他色法黏在一起而得知

simply that means we cannot touch water element

简单说，我们不能触摸到水界

we can touch water, right?

我们可以触摸到水，对吧？

but what we touch is not water

但是我们触摸到的不是水

it is the combination of three fire element, earth element and air element

只是火界、地界、风界三大种的组合

but not water element

并不是水界

so according to abhidhamma, water element cannot be touched

所以根据阿毗达摩，水界并不能被触摸到

what we think we touch is not the water element

我们觉得触摸到的不是水界

but the other three elements

是其他三大种

so even in water, we cannot touch the water element

所以，即使在水里，我们也不能触摸到水界

and the third one is fire element, tejodhātu, the element of fire

第三种是火界

its characteristic is heat so temperature

它的特相是：热、温度

when we say heat we mean also cold, so heart and cold are relative terms

当我们说“热”的时候，也指“冷”，因为冷热是相对的概念

they are relative terms

它们是相对的词汇

so when heat decreases then we say it is cold when the cold decreases it is hot

当热减少，就是冷，当冷减少，就是热

its function is to mature or ripen other material phenomena

它的作用是：使其他色法成熟

just as fire can cook things

如同火可以煮饭

this is also a fire element

这也是火界

so it makes other material properties mature or ripen

所以他使其他色法成熟

and it is manifested as a continuous supply of softness.

它的现起是不断地提供柔软

so when treated with fire things become soft

当被火烧，事物就变软

so it is called continuous supply of softness

所以就是不断提供柔软

Both heat and cold are modes in which the fire element is experienced.

火界被体验为热或冷

when it is hot it is tejodhātu

热的时候，是火界

and when it is cold also it is tejodhātu

冷的时候，也是火界

and the last one is the air element, vāyodhātu

最后一个是风界

it is a principle of motion and pressure

是移动及压力的法则

its characteristic is distension so

它的特相是：膨胀延伸

characteristic of vāyodhātu is to distend things

风界的特相是让事物膨胀

to extend things

让事物延伸

now when you put the air into the balloon and the balloon stays extended

当你将气体充到气球里，气球膨胀

so because that is air element in the balloon

所以因为在气球里有风界

so

所以

the characteristic of vāyodhātu is distension

风界的特相是膨胀

and its function is to cause motion in the other material phenomena,

它的作用就是：导致其他色法的移动

when there is motion we know that there is air element

当有移动的时候，我们知道存在风界

without air element there can be no motion

没有风界，就不会有运动

and it is manifested as conveyance to other places.

现起就是：带动至另一处

so when there is movement, it is like conveying or moving things from one place to another

移动发生时，就是将事物从此移到彼

so that is the manifestation of the vāyodhātu or air element

这就是风界的现起

and its proximate cause is the other three great essentials

它的近因就是其他三大种

it is experienced as tangible pressure

它被体验为可触摸的压力

so when you practice meditation and you concentrate on the rising and falling of the abdomen

所以当你禅修的时候，专注腹部起伏

you experience some tension in the abdomen

你体验到腹部的紧迫

or the abdomen rises and falls

或者体验到腹部起伏

and so you actually are aware of the air element at that time

所以你此时就真正觉知到风界

so these are the four elements that are the bases for the other twenty four material properties to rise and to exist

这四大种就是其他24色法生起存在的基础

the teaching of four elements can be found in other teachings or other philosophers as well

有关四大种的说法，在其他哲学流派里也可以找到

but in abhidhamma the four elements are made to be very refined

但是在阿毗达摩里，四大种的理论很精致

because

因为

when we say earth element we do not mean necessarily the earth

我们说地界的时候，并不是必然指大地

but we mean the quality that inheres in earth

我们指的是大地具有的属性

the same with the other elements fire element and air element

对于其他火界风界，也是如此

and

所以

according to abhidhamma, again

根据阿毗达摩

water element cannot be touched

水界不能被触知

so we perceive we experience water element in other ways

所以我们通过其他方式感知水界

but not by touch

并不是通过触摸

whenever we touch something that means we touch the three great elements, combination of the three, the earth element, fire element and air element

当我们触摸的时候，我们是触摸到三大种的组合：地界，火界，风界

so these four form the bases for other material properties to arise and to exist

所以这四大种就是其他色法生起存在的基础

the next group consists of five sensitive material properties

下一组就包含五净色

and these are five types of matter located in each of the five sense organs

这五净色位于五种感觉器官

so the sensitive matter are located in the eyes, ears, nose, tongue and body

所以，净色位于眼耳鼻舌身

and these are very fine small material properties

它们是非常精细的色法

that are sensitive to light and color sensitive to sound waves and so on

对光、色、声波等很敏感。

now the eye

现在，眼睛

the eye is called a composite eye

眼睛被称为：混合眼

composite eye means eyeball is made up of not the sensitive part only but there are other parts as well

混合眼，意思是眼球并非由单一的净色组成，还包括其他部分

so the eye as we know is called a composite eye

所以眼睛就被称为：混合眼

and in this composite eye there are material properties

在这个混合眼里，有某些色法

that registers light and color

吸收光和颜色

and that serves as a physical base and door for eye-consciousness.

作为眼识的依处和门

so when eye consciousness arises,

所以当眼识生起时

it depends on these sensitive material properties in the eye

它依赖于眼睛里的净色

nowadays we may say that the eye sensitivity is the sensitive materials that are in the retina of the eye

如今，我们可能会说眼净色就是视网膜上的敏感物质

so retina is where the image is reflected and

视网膜就是反射物像的地方

so from there according to what modern scientists say is

所以根据现代科学的说法 they send the message to the brain and so on

从视网膜发射信号给大脑

but according to abhidhamma

但是根据阿毗达摩

when they strike at the retina they strike at the sensitive part at the retina

当目标撞击视网膜时，是撞击视网膜上的净色

and those sensitive substances serve as a base for the eye consciousness or seeing consciousness to arise

这些净色作为眼识的依处，使眼识生起

and that sensitive part in the eye is also called a door through which the objects are presented to the mind

眼睛里的净色也被称为门通过它目标呈现于心

or through which the different types of consciousness arise

或者通过它，不同的心得以生起

so the pali word for the sensitive material phenomenon is pasādarūpa

所以净色的巴利语是pasadarupa pasāda means clear, clear rūpa pasada意思是：净，净色

then the second one is

第二种净色

ear sensitivity

耳净色

so ear sensitivity means the small particles of matter that are located in the inner ear

耳净色指位于内耳的微小颗粒

so it is described as

所以这里的讲法是

to be found “in the place shaped like a finger-stall

位于一个状如指套的地方，

and surrounded by fine brown hairs”长着许多细小褐色毛发之处

so that is what is described in the ancient commentaries

这就是古代论书里的讲法

so

所以

we don’t know weather they really cut open the ear and describe this so accurately

我不知道他们是不是把耳朵切开过要不然怎么解释的这么准确

so in the place shaped like a finger-stall

位于状如指套的地方

finger-stall means a ring, finger ring

指套，意思就是指环

so there is an inner ear in the ear

所以在耳朵里面有内耳

where the sound waves strike and that serve as a basis for hearing consciousness to arise

声波撞击此处，耳净色作为耳识生起的依处

now nose sensitivity is in the nose

鼻净色位于鼻子里

it is inside the nasal orifice,

它在鼻孔内部

as the substance that registers smells.

它是接受气味的色法

so there are some part in the nose

所以鼻子里有一些位置

which sense the smell

能够感知到气味

not all of the whole nose

并不是整个鼻子都是

but at the upper end of the nasal cavity

只是鼻孔里面上部里面

there are some sensitive material properties that can sense the smell

有一些净色，可以感知到气味

and so when the smell comes into contact with those parts

当气味接触到这些部位

then we experience or we know the smell

我们就了知气味

or smelling consciousness arises in our mind depending on those sensitive parts

或者说依赖于这些净色，心里生起了鼻识

and then

然后

the next is tongue sensitivity

下一个是舌净色

there are taste buds in the tongue

舌头上有味蕾

distributed in many places on the tongue

分布于舌头上许多部位

and they register taste

它们感知味道

and the body sensitivity

然后是身净色

extends all over the organic body

遍布全身

so body sensitivity is “like a liquid

身净色如同液体

that soaks a layer of cotton,”浸透了一层棉布

and serves to register tactile sensations.

作用就是感知触觉

body sensitivity is found to be all of our body

身净色遍布全身

except the tip of nails and also hair

除了：指甲尖和毛发

everywhere else we can find the body sensitivity

其他地方都有身净色

so wherever it is touched we know the sense of touch

当被触摸到，我们就能觉知

so the sensitive parts in the body all over the body

所以身净色遍布全身

serve as a basis or a door for the touch consciousness a body consciousness to arise

作用就是身识的依处，或者身识生起之门

so these are called five sensitive material properties

这些就是五种净色

the sensitive parts in the eye, ear, nose, tongue and the body

眼耳鼻舌身处的净色

and the sensitive part of the body resides in the whole of the body except the tips of nails and hairs

身净色遍布全身，除了指甲尖和毛发

and the others reside or others are found in their respective palces

其他位于相应的部位

so these are called the five sensitive material phenomena

这些被称为五种净色

they will correspond to five kinds of objective material phenomena

它们对应于五种不同的境色

and

这样

we will do it tomorrow

我们明天再说

so now the questions

现在来答问

question 1: “why was it apparently so easy to become enlightened during buddha’s time?”

为什么佛陀时代，大家那么容易觉悟？

I think during buddha’s time there were more three root people than two root people

我觉得佛陀时代，三因结生的人比二因结生的人多

now those who meet buddha have already accumulated paramis in their past lives

生在佛陀时代的人，过去世积累了足够的波罗蜜

so they’re like flowers that are ready to open up

所以他们就像是含苞待放的花朵

just waiting for the rays of the sun to hit them

只是等待阳光的照射

so when they met buddha and buddha taught them

当他们遇到佛陀，遇到佛陀的开示

they just became enlightened

他们就觉悟了

but as you know

大家知道

from the thought process every moment of enlightenment must be preceded by vipassana moment

从心路过程，每个觉悟的心识刹那之前必须是观禅的刹那

so without practice of vipassana no body gets enlightenment

所以没有修观禅，就不能觉悟

their duration of the practice of vipassana is so brief or so short

观禅的持续时间很短

that we think that there was instant enlightenment during the time of the buddha

我们觉得在佛陀时代，是一下子就觉悟了

question 2 “Bird shops bring in birds for Buddhists to practice animal liberation

鸟贩子逮住鸟给人放生

when buddhists practice animal liberation in this way, will they gain merit?”

当人们这样放生，是不是也有功德？

Those who practice animal liberation

放生的人

who let go the animals from being put in the cages

他们让鸟从笼子里出来

I think they will gain merit

我认为他们有功德

but those who catch birds and put them in the cages

但是逮住鸟，放进笼子的人

just to be released again, I think it is not kusala.

他们捉鸟让人用来放生，我认为这些人造了恶业

because they cause suffering to the birds.

因为他们造成了鸟儿的痛苦

but those who let go the birds who liberate the birds they gain merit

但是放生的人，他们是有功德的

question 3: “can you explain bhavanga, javana and tadārammaṇa in detail or

你能详细讲讲有分、速行、彼所缘吗？

the difference between the process freed and cognitive process?”

离路心和心路过程的区别

now you know what bhavanga… it is the constituent of one life, right?

你们知道什么是有分，对吧，就是生命之组成，对吧？

and it means the consciousness that is produced by kamma and that arises in one life again and again and again

意思就是业生心识在一期生命中不断生起

as buffers between active moments or active thought moments

在活跃的心路过程之间充当缓冲

and javana

速行

are those that experience the object fully

就是完整体验到所缘的心识

so and they have the force or power because

所以它们具有力量，因为

they do not arise just once or twice, but they arise seven times so that they get momentum

它们不仅仅生起一次，它们生起七次，具有动量

and it is during the javana moments that we acquire what we call kamma

在速行阶段，我们才造业

so we acquire good kamma or bad kamma, kusala kamma or akusala kamma during the javana moments

所以，在速行阶段，我们才造善业，造恶业

and not during the moments before the javana or after the javanas

在速行之前或之后，并不造业

so javana moments are actually very important in the thought process

所以速行心识刹那，在心路过程中十分重要

and tadārammaṇa is those types of consciousness that arise after the javanas and take the objects that are taken by javana

彼所缘就是速行之后生起的心识刹那以速行的所缘为所缘

that is why they are called tadārammaṇas

所以它们被称为彼所缘

so when they arise after the javanas they are called tadārammaṇas

所以生起于速行之后，被称为彼所缘

but they may arise at other places also

但是，它们也可以在其它地方生起

so when they arise at other places and other circumstances

当它们生起于其它场合

they’re not tadārammaṇas they are mahavipakas and they’re santiranas and so on

它们就不是彼所缘，它们就是大果报心，或者推度心

now process free citta and cognitive process that means

离路心，心路过程，意思是

process freed means they do not belong to any thought process

离路心，就是不属于任何心路过程

these 19 types of consciousness that have the function of patisandhi, bhavanga and cuti

执行结生、有分、死亡作用的19种心

they do not arise through any door because they themselves are doors

它们不通过任何门生起，因为它们自己就是门

and they’re not included in the thought processes

它们不被包括在心路过程里

although in the diagram they may be put between inverted commas to show the seventeen thought moments

虽然在表格里，它们也被列出为了体现17个心识刹那，放在引号里

but actually they’re out of the thought process that’s why they’re called process freed

但是实际上，它们不属于心路过程所以它们被称为离路心

so process freed are also door free consciousness

所以离路心也是离门心

so cognitive process is active thought processes when we see something hear something and so on

心路过程就是我们看、听等等时产生的活跃心路过程

question 4: “how may one cultivate the causes and conditions so as to render unwholesome kamma defunct?”

如何按照因缘修行，才能让不善业成为无效业？

you may cultivate wholesome kamma as much as you can

你要尽可能多地造善业

so that the unwholesome kamma does not get chance to give results

这样不善业就没有机会产生果报

if the unwholesome kamma cannot give results

如果不善业不能产生果报

in the specific period

在一定的时间内

then it becomes defunct

它就成为无效业

so you can make the unwholesome kamma

所以，你们可以让不善业

from giving results by creating unfavorable conditions for the unwholesome kamma to give results

让它们不产生果报方法就是给不善业制造违缘

that means by creating the kusala environment

意思就是说，制造更多善的环境

by acquiring kusala kamma

就是造更多的善业

so when you have more kusala kamma the akusala unwholesome kamma may not get chance to give results

当你有更多的善业，那么不善业就没什么机会产生果报

question 5: “is it necessary to say sadhu sadhu sadhu aloud

有必要大声说“萨度”吗？

for it to be merit making?

这样才能获得功德？

or could it be said silently in the mind?”

在心里默念可以吗？

[laughs]（笑）

so what is important is for you to be happy about that to rejoice

重要的是随喜

so you can say sadhu sadhu sadhu in your mind

所以你可以在心里默念萨度

or you may say aloud

也可以大声说出来

so both ways you get the share

这两种方式都能得到功德

question 6: “now is it possible for beings in rupavacara and arupavacara realm to die before the end of the full life span?”

色界和无色界众生能在寿尽之前死亡吗？

it may be difficult for them to die before the full life span

对他们来说，寿元未尽之前死亡可能很难

unless they’re bodhisattas

除非他们是菩萨

because they’re reborn there as the result of powerful consciousness which is jhana consciousness

因为他们是因为强大的禅那心投生到那里

so the powerful jhana consciousness will give them I think full life span there

强大的禅那心，就使他们在那里享尽寿元

but bodhisattas, it is said that bodhisattas do not live their full life span when they’re reborn as devas or brahmas

但是对于菩萨，他们投生为欲界天或者梵天并不会受尽所有的寿命

because it is only the human world where they can accumulate paramis

因为在人间才能积累波罗蜜

so when you’re born as a deva

当你投生为欲界天人

you cannot practice much of these ten paramis

没有什么机会修十波罗蜜

so in order to fulfill their paramis

所以为了成就他们的波罗蜜

it is said that bodhisattas deliberately die from their lives as devas or brahmas

据说菩萨们会故意从欲界天或梵天死亡

and are reborn as human beings

投生到人间

it is called death by wish or something like that

这被称为：以愿力死亡，诸如此类

question 7: “how long before death do the signs of death appear and how long do they last?”

死前多久出现死亡之相，死亡之相持续多久？

it is difficult to say how long

具体多长时间，很难讲

but when a person is approaching death

当一个人临命终时

maybe sometimes it is days sometimes it may be just a few hours or even a few minutes

可能有时候是若干天，有时候是若干小时，甚至是几分钟

and how long do they last?

死亡之相持续多久？

they will last until the death

持续直到这个人的死亡

or even after death they can exist for some moments

甚至在死亡后，也能持续一段时间

but since these moments are very brief

但是因为这很短暂

we can say that they can last until the last moment in the life

我们可以说，它们可以持续到生命的最后时刻

question 8: “it is said that just before the buddha entered the parinibbana,

据说佛陀在般涅槃前

he entered into jhana in the following sequence

他依下面的次序进入禅那

first to fourth rupavacara jhana, first to fourth arupavacara jhana

第一到第四色界禅那第一到第四无色界禅那

fourth to first rupavacara jhana,

第四到第一色界禅那

first to fourth rupavacara jhana

第一到第四色界禅那

and then entered the parinibbana at the fourth rupavacara jhana

然后在第四色界禅那进入般涅槃

can the buddha not enter parinibbana of any other jhana stage? and why?

佛陀不能在其他禅那阶段般涅槃吗？为什么？

is this the same for all enlightened beings?”

对于其他觉悟者，也是如此吗？

it is not the same for all enlightened beings, it is for the buddhas only

对于其他觉悟者，并不是如此只有佛陀才是这样的

the fifth jhana or fourth jhana

第五或第四禅那

is an important jhana in the rupavacara jhanas

在色界禅那中是非常重要的禅那

it is a basis of abhiññas also it’s a basis of…

它是神通的基础，也是……

how can I say

怎么讲呢

now when bodhisatta was contemplating or practicing vipassana on the factors of dependent origination that is avijjā on saṅkhāra and so on

当菩萨通过缘起来修观禅：无明、行等等

it is said that sometimes he stopped practicing vipassana and get into the fourth jhana

据说，有时候他停止修观禅，进入第四禅那

and after staying in the fourth jhana for some time he emerged from the fourth jhana and then practiced vipassana on the factors of dependent origination

进入第四禅那一段时间后，他从第四禅那出来，然后通过缘起支修观禅

and then after some time he entered again the fourth jhana and so on

一段时间后，他又进入第四禅那

and why?

为什么这样？

it is said that vipassana is very difficult

据说观禅很困难

vipassana, whatever you experience in vipassana is

观禅，不管你怎样修观禅

just undesirable things

只是不可意诸法

you see the impermanence you see the suffering and

你了知无常、苦

so when you’re in vipassana for some time you become wearied

所以当你修观禅一段时间，就会累

that means your understanding becomes lamed

你的觉知力就变差

because you have to deal with what is not pleasant

因为你要面对的是不可意的诸法

so in order to sharpen his intellect again

所以为了让心智变得更锐利

buddha went into the fourth jhana attainment

佛陀需要进入第四禅定

then after staying in the fourth jhana for some times

在进入第四禅那一段时间之后

then his mind become sharp again he went into vipassana again and so on

他的心重新变得锐利它就继续修观禅等等

so fourth jhana I think an important jhana for all arahants and buddhas

所以第四禅那，我觉得，对于所有阿罗汉和佛陀，是很重要的禅那

ok now it’s past ten o’clock so

好，现在已经过了十点

I will take this for tomorrow

这个明天再讲

disk02track10

yesterday we ended with the objective phenomena

昨天我们学习了境色

so objective material phenomena means just the objects

境色意思就是所缘

and there are five sense sphere

有五根所缘之外境

which serve as the objective supports for the corresponding types of sense consciousness

他们作为与之相符的根识的所缘缘

now there are five sense consciousness

有五根识

eye consciousness, ear, nose, tongue and body consciousness

眼识，耳识，鼻识，舌识，身识

and so

同时

there are corresponding objects for these sense consciousnesses

对于这些根识，有相应的所缘

so there are visible objects

所以有色所缘

sound, smell, taste and tangibility or touch

声、香、味、触

and touch really means combination of three great essentials: earth, fire and air

触实际就是地火风三大种的组合

so these serve as the objects for these five sense consciousnesses

所以它们作为五根识的所缘

in pali there are called gocara-rūpa or visaya-rūpa

巴利语叫做：境色

now if you want to see the pali please have the page in the handout ready with you

如果你们想了解巴利，就看手头上的下发资料

so

所以

gocara-rūpa or visaya-rūpa, so they’re objective material phenomena

境色

and after that come bhāva-rūpa or sexual phenomena

然后是性根色

and there are two, they’re called faculties also

有两种，它们也被称为“根”

and they’re the faculty of femininity and faculty of masculinity

它们是女根、男根

now these faculties have respectively the characteristic of the male sex and of female sex and of the male sex

这两个根具有男性和女性的特相

their function is to show femininity and masculinity

它们的作用是显示女性、男性

they are manifested as the reason for the mark, sign, work and ways of the female and of the male

它们的现起就是：女与男特有的色身、特征、行为及工作之因

now the femininity or masculinity means something by which we know that a being is a male or female

女性、男性就是我们借此区分男女的东西

and they are said to be the mark, sign, walk and ways of females and males.

就是女与男的色身、特征、行为及工作之因

they have different marks, different signs, different walk and different ways of doing things of female and male.

男女有不同的色身、特征、行为及工作方式

and so by observing these

通过观察这些

we know that a being is a male or a female

我们就知道是男还是女

so the reason for the mark means

色身之因意思是

just the reason why we know that a being is a female or a male

就是我们知道他是男还是女的原因

and so the mark, sign, work and the ways themselves are reasons here

所以色身、特征、行为及工作就是“因”

for the sexual structure of the body

就是身体的性别结构

so a male is different from female, and a female is different from male

男性和女性是不同，女性与男性也是不同的

and so when we see this is a man we know that this is a man and when we see a woman we know this is a woman

当我们看到男人，我们知道是男人当我们看到女人，我们知道是女人

because their body structure is different

因为他们的身体结构是不同的

and its feminine or masculine features

他们的女性或男性特质

so their features are also different

他们的特质也是不同的

females have one kind of features and the male has another kind of features

女性是一种特质，男性是另外的特质

so just by observing the features we know that a being is a female or a male

通过观察这些特质，我们可以区别男女

and for the typical feminine and masculine occupations that means

对于特定的女性和男性工作，意思是

the work they do, men do heavy work and so on and women don’t do something like that

他们从事的工作，男性做粗重的工作女性不做这些事情，诸如此类

so

所以

and also

同样

when girls play, they play with some toys, small toys

女孩子的玩具，是一些小玩具

when boys play they play with different things

而男孩子玩的玩具是不同的

so by looking at how they play then you know that this is a girl or this is a boy

通过他们玩耍的形式，我们可以区分男女

and also the typical feminine and masculine deportment

同样，女性和男性的举止

so how they walk, how they sit and so on

他们行坐的姿态等等

now you can know, just by looking at a person how he or she sits or he walks

你们只要通过他们行坐的举止

you know that this is a man or this is a woman

就知道他是男孩是女

even though you cannot see the person clearly

即便你们看的不清楚

with a room, with a dim light

即使屋里光线很暗，

now you know that this is woman walking or this is a man walking

你也知道走进来的是女人还是男人

because they are different

因为他们的举止是不同的

so that something that makes us know that this is a man this is a woman

所以，让我们能够区分男女的东西

is what is called phenomena of sex

称为性根色

so this is a kind of rupa, this is a kind of material property

这是一种色法

and it is said that this rupa or material property is located in the whole of the body

据说这种色法位于全身

so wherever in the body of man the masculinity is distributed everywhere

所以在男人全身任何地方，都有男性根色

and in the body of a woman the femininity is distributed in all parts or places

在女人全身任何地方都有女性根色

and the next one is hadaya-rūpa material, phenomena of the heart.

下一个是心色

on the heart base, see chapter three section 20

心所依处，看第三章20节

The heart-base has the characteristic of being the material support for the mind element and the mind-consciousness element.

心所依处的特相是提供意界和意识界依止或支持的色法

now mind element means

意界的意思是

five sense door adverting

五门转向心

and two receiving consciousness

和两个领受心

so there are two things here: mind element and mind consciousness element

所以这里有两种：意界和意识界

five sense door adverting and two receiving consciousness

五门转向心和两个领受心

so they’re called mind element

被称为意界

and these two are called what

这两个被称为什么？

seeing consciousness element

眼识界

so seeing consciousness element, hearing, smelling, tasting and touching consciousness element

所以眼识界、耳识界、鼻识界、舌识界、身识界

and these, the five sense door adverting

这些五门转向心

and two receiving consciousnesses are called mind element in pali they’re called mano-dhātu.

和两个领受心被称为意界

and the rest are called mind consciousness element, mano-viññāṇa-dhātu

其他的被称为意识界

so heart base

所以心所依处

is the support for or is the seat of the mind element and the mind consciousness element

就是意界和意识界的支持或依处

for those types of consciousness rather than the ten sense consciousnesses

除了十个根识之外的心

its function is to uphold them, it is manifested as the carrying of these elements

它的作用是作为此二界的依处，现起是支撑此二界

so it is to be found in dependence on the blood in the heart

所以它位于心脏的血液里

now not the heart itself is called hadaya-vatthu

心脏本身并不是心所依处

although the word hadaya means a heart

虽然巴利语原义是心脏的意思

hadaya-vatthu is not the heart itself

心所依处并不是心脏本身

but it is to be found independence on the blood in the heart

而是心脏里的血液

so blood is always circulating from the heart

血液总是从心脏流出循环

and this heart base

这个心所依处

exists depending on the blood inside the heart

依赖于心脏的血液而存在

and it assisted by the four great essentials and

借助于四大种

maintained by the life faculty so

由命根所维持

it is kept alive by life faculty and it is supported by the four great essentials

所以由命根而存活，由四大种所支助

now hadaya vatthu is always a problem

心所依处一直是个问题

so please turn to page 144

请翻到144页

this is chapter three section 20

第三章20节

now the heart base

心所依处

according to the pali commentators, the heart serves as a physical support for all cittas other than the two sets of fivefold sense consciousnesses

根据巴利注释书，心脏是除了双五识以外所有心的色法支助

which take their respective sensitivities as their bases.

以相应的净色作为依处

In the canonical Abhidhamma the heart-base is not expressly mentioned. now this is a problem

在阿毗达摩典籍里，并没有明确提出心所依处这就是问题的所在

because abhidhamma is a place where all realities are mentioned

因为阿毗达摩包括了所有法

all cittas are mentioned, all cetasikas are mentioned

列举了所有心，心所

so we expect that all rupas are mentioned in abhidhamma

所以我们觉得阿毗达摩也列出了所有的色法

and the first book of abhidhamma

在阿毗达摩第一论书《法集论》里

enumerated all cittas, cetasikas and rupa

列出了所有心、心所、色法

but in that book the heart base is not mentioned

但是并没有提到心所依处

the heart base is missing in the dhammasangani

《法集论》没有提心所依处

the chapter on rupa of the dhammasangani

《法集论》里色法章里没有提到心所依处

but in the paṭṭhāna the seventh book of abhidhamma

但是在阿毗达摩第七论书《发趣论》里

the last book of abhidhamma

也就是最后一部论书

it simply speaks of that matter

只是简单地说，此色法

in dependence on which the mind element and mind consciousness element occur

为意界和意识界所依赖

so even in paṭṭhāna

所以，即使在《发趣论》

buddha did not use the word hadaya, heart

佛陀也没有使用“心脏”这个词

buddha used a pronoun

佛陀用的是一个代词

a certain matter

某种色法

depending on which the mind element and mind consciousness element occur

意界和意识界依此产生

and

并且

that matter serves as support and so on

此种色法作为支助，等等

so

所以

that’s a problem for the commentators here to explain that that matter means the heart base

所以，如果这里注释书说它就是指心所依处，就会有问题了。

the buddha did not say that it is the heart base, even in paṭṭhāna the seventh book of abhidhamma

佛陀并没有说它是心所依处，在《发趣论》里也没有这样说

so he just said only certain rupa the mind element and mind consciousness element depend

佛陀只是说，某种色法是意界和意识界的依处

and that mattter is a support for mind element and mind consciousness element

这种色法，是意界和意识界的支助

but the commentators interpreted that to mean the heart base

但是注释书就把这个色法解释为心所依处

they give us some reason for that

他们列举了一些理由

so

所以

on the handout I’ve given that

在下发资料里，我给出了

reasons for existence for hadaya vatthu as explained in the commentaries

根据注释书的解释：心所依处存在的理由

now mano-dhātu and mano-viññāṇa-dhātu mind element and mind consciousness element

意界和意识界

when they arise in kamavacara sphere and rupavacara sphere

当它们在欲界和色界生起时

they must depend on matter

它们必须依赖于色法

so when citta arises in kamavacara realm and rupavacara realm

所以当心在欲界和色界生起的时候

they must have a material base

它们必须有一个色法的依处

so mano-dhātu and mano-viññāṇa-dhātu are consciousness

所以意界和意识界，都是心

and when they arise in kamavacara and rupavacara realms

当它们在欲界和色界生起的时候

then they must depend on matter

它们必须依赖于色法

they cannot arise without depending on matter

不依赖于色法，它们无法生起

just as cakkhu-viññāṇa and others depend on eye sensitivity and others

如同眼识要依赖于眼净色等等

so seeing consciousness depend on the eye or eye sensitivity

所以眼识依赖于眼睛或眼净色

hearing consciousness depend on the ear sensitivity and so on

耳识依赖于耳净色等等

so just as the cakkhu-viññāṇa and others dependent on eye sensitivity and others

如同眼识依赖于眼净色，其他根识依赖于相应的净色

so mano-dhātu and mano-viññāṇa-dhātu must depend on some kind of matter

所以意界和意识界也必须依赖于某种色法

what can that matter be?

应该是哪种色法呢？

that rupa cannot be the four mahābhūtas

这种色法不能是四大种

mahābhūtas means the great essentials

大种就是主要的元素

earth element, water element, fire element and air element

地界，水界，火界和风界

so that rupa cannot be the four great essentials

这个色法不能是四大种

because they’re depended upon by upādā-rūpas

因为它们是所造色的依处

upādā-rūpa means depending rupas

所造色就是依赖于大种的色法

there are 24 depending rupas

有24种所造色

so because they’re dependent upon by upādā-rūpas

因为所造色需要依赖大种

they cannot be a dependence for mano-dhātu and mano-viññāṇa-dhātu

它们就不能是意界和意识界的依处

because they already have to be occupied with the upādā-rūpas

因为它们已经被所造色占据了

so the matter which mano-dhātu and mano-viññāṇa-dhātu depend

所以意界和意识界的依处

cannot be the four mahābhūtas, four great essentials

不能是四大种

so it is called a method of elimination

这种方法叫排除法

now we have some rupas and then we eliminated one after another

我们从这些色法里一个个排除

so this is a method of elimination now the mahābhūtas are eliminated

这就是排除法，我们已经排除了大种

therefore that rupa must be an upādā-rūpas.

所以这种色法必须是所造色

if it is not mahābhūta if it is not great essential

如果它不是四大种

then it must be the ones that depend on the four great essentials

那么它就必须是所造色

among the upādā-rūpas, they cannot depend on cakkhu or eye sensitivity etc.

在所造色里，它不能依赖于眼净色等

because they, the cakkhu and others are depended upon by cakkhu-viññāṇa seeing consciousness etc.

因为诸净色是眼识等的依处

so

所以

the upādā-rūpas cannot be the eye, ear, nose, tongue and body

这种所造色不能是眼耳鼻舌身

because they’re dependent upon by seeing consciousness and so on

因为这些是眼识等的依处

Neither can they depend on rūpa, sadda and so on

它们也不能是色、声等境色

that means these two, mano-dhātu and mano-viññāṇa-dhātu cannot depend on sight, sound and so on

就是说，意界和意识界，此二者不能依赖于色声等等境色

because they, sight, sound and so on, can be found externally too.

因为色、声、香也可以在外部找到

because hadaya must be internal, so

而心脏只能在内部

it cannot be the rupa that mano-dhātu and mano-viññāṇa-dhātu depend upon

所以，意界和意识界所依赖的色法

cannot be sight, sound, taste, smell and touch

不能是色声香味触

because they can be found externally also

因为这些境色是能位于外部的

they cannot depend on jīvita, life faculty

也不能依赖于命根色

because it has the specific function of protecting the conascent rupas

因为它的特别作用就是保护俱生色法

it has the work the job of protecting the other rupa that arise with it

它的工作就是保护与它一起生起的色法

and since it has that function, it cannot function as the seat for mano-dhātu and mano-viññāṇa-dhātu

因为它有这样的作用，它就不能是意界和意识界的依处

they cannot depend on the two qualities of sex either

它们也不能依赖于性根色

they cannot depend on femininity and masculinity

它们也不能依赖于女根色、男根色

why?

为什么？

because these dhātus arise also in those who have no sex qualities

因为在无性众生里，也有意界和意识界的生起

now there are beings who have no sex qualities who are neither female nor male

有些众生没有性别，非男非女

so they’re sexless persons

它们是无性众生

now these two mano-dhātu and mano-viññāṇa-dhātu can arise in those persons

意界和意识界，此二者也能生起于无性众生

and so they cannot be the support of mano-dhātu and mano-viññāṇa-dhātu

所以性根色也不能是意界和意识界的依处

then they do not depend on āhara we have not come to āhara yet

它们也不能依赖于食色，我们还没讲到食色

they do not depend on āhara, āhara means nutrition

它们不依赖于食，食的意思是营养素

so they do not depend on āhara, for the same reason that it’s found externally too

所以它们不依赖于食色，原因相同因为食色可以存在于外部世界āhara can be found in anything outside also

食色可以在外部世界任何事物中存在

it should therefore be understood

这样我们就知道

that there must be some other rupa or matter on which these dhatus must depend

必须有其他的色法，此二界依赖它存在

and that rupa must be a dependent one itself

这种色法必须是所造色

because it must depend on the four great essentials and not a mahābhūta

因为它必须依赖于四大种，而不是其中一个大种

and that dependent one which is a seat of these dhatus is none other than the hadaya vatthu

这个能作为此二界的所造色就只能是心所依处了

so here it is very arbitary

这里具有很强的独断性

so since the others cannot be the dependence of mano-dhātu and mano-viññāṇa-dhātu

因为其他的都不能是意界和意识界的依处

there is only one left and that one must be the hadaya vatthu or heart base

只有一个可能，这个就是心所依处

so this is the argument the ancient teachers put forward

这就是古代论师提出的论证

so

所以

following this argument then the rupa on which mano-dhātu and mano-viññāṇa-dhātu depend cannot be four essentials

根据这个论证，那么意界和意识界的色法依处不能是四大种

cannot be eye and so on

也不能是眼睛等净色

cannot be visible object and so on

也不能是色所缘等境色

cannot be jīvita

不能是命根色

cannot be femininity and masculinity

不能是男女性根色

cannot be nutriment

不能是食色

so what else

还有什么？

there is only one left and that is hadaya vatthu

只剩下一种，就是心所依处

now

现在

let us say we accept this

我们暂且接受这个结论

but we have another question

但是还要面对另外一个问题

now as you said we accept that there is a rupa called hadaya vatthu

如你所言，我们接受这个色法是心所依处

but why is it not mentioned in dhammasanghani

但是为什么在《法集论》里没有提到它

where actually all ultimate realities are listed

实际上其他所有究竟法都提到了

so in the list of rupas in the chapter on rupa in book dhammasanghani

《法集论》里色法一章

heart base was not mentioned

并没有提到心所依处

so the reason why it was not mentioned in the dhammasanghani

为什么《法集论》没有提到它

where all rupas are mentioned

而其他色法都提到了

actually not only rupas, cittas and cetasikas also

不仅提到了色法，也提到了心法和心所法

If it were mentioned there, the uniformity of presentation of the vatthu-duka and arammaṇa-duka so important for the understanding of the doctrine and the realization of the truth by listeners would be broken.

如果提到心所依处，那么就会损毁依处对法和所缘对法，而此对法对于听闻佛法的人的证悟十分重要

and thus defeat the very purpose of the doctrine — the realization of truth by listeners.

这样就会破坏佛陀讲经让人觉悟的目的

now listeners have some kind of peculiarities in their mind

听闻佛经的人，有一些个性特质

some like this some like another one and so on

有人喜欢这个，有人喜欢那个等等

so when buddha was enumerating the rupas

所以佛陀就通过数字列举色法

he enumerated in what we call dyads

这种列举法，我们称之为对法

so there two sets of dyads they are called Vatthu-duka and Ārammaṇa-duka

所以这里有两套对法，称之为：依处对法，所缘对法

so by way of bases and by way of objects

就是按照依处和所缘列举

so when teaching the Vatthuduka and Ārammaṇa-duka

当佛陀讲授依处对法和所缘对法的时候

buddha did not mention the hadaya vatthu or heart base there

佛陀并没有提到心所依处

that is because if he were to teach the Vatthu-duka and Ārammaṇa-duka

因为如果他要讲授依处对法、所缘对法

in detail, say in completion

如果要详细讲解，完整讲解

then it would make his listeners difficult to realize the truth

那么就会让听闻佛法的人难以觉悟真理

now when you’re taught to something and you’re listening to it

如果你讲授某种东西给人听

there is some kind of rhythm or something

你需要使用某种节拍节奏

so when listening to these are two, these are two, these are two, these are two

当你听闻佛法时，是这样：此对法，此对法，此对法

and then the last one this is only one, something like that

但是讲到最后一个，没有对法，只有一个，就是这样

when you hear this then your hearing is interrupted or disturbed

当听众听到最后只有一个时，就会被扰恼

so buddha did not want to make the mind of his listeners disturbed

所以佛陀不想扰恼听众的心

by stating not the full enumerations of the rupas here

所以他就没有完整列举出所有的色法

so buddha left them out

佛陀就没有讲

that means although there is hadaya vatthu

意思是虽然有所依处

buddha did not mention hadaya vatthu here

但是佛陀在此并没有列举心所依处

for fear that if he put in the hadaya vatthu

佛陀担心如果列举了心所依处

it would break the way of presentation of the rupas here

就会损毁列举色法的形式

and that way of presentation is very important for

而这种列举色法的形式

his listening to see the truth to gain enlightenment

对于听众觉悟真理很重要

now in order to understand this please turn to another page

为了明白此点，请翻到另外一页

in the handouts

在下发资料里

now vatthu dyad and arammaṇa dyad

依处对法、所缘对法

so there buddha mentioned there is rupa which is the base or seat of eye consciousness

佛陀提到，此种色法是眼识依处

there is rupa which is not the base of eye consciousness

此种色法不是眼识依处

now there are two

这里就出现了两种情况

so the base of eye consciousness that mean the eye

眼识的依处就是说眼净色

and not the base of eye consciousness that mean other rupas

不是眼识的依处就是其他色法

similarly with the second one

同样，看第二个

there is rupa which is the base of ear consciousness

此种色法是耳识的依处

and there is rupa which is not the base of ear consciousness

此种色法不是耳识的依处

so the first means the ears

第一种就是耳净色

and the second means all others except ears

第二种情况就是除了耳净色之外的所有色法

and the third is there is rupa which is the base of nose consciousness

第三种此种色法是鼻识依处

and there is rupa which is not the base of nose consciousness

此种色法不是鼻识依处

again there you can point out that one means

这里你也知道，一个是指

the nose sensitivity

鼻净色

and the other means the other rupas except the nose sensitivity

另外一个就是除鼻净色之外的色法

the fourth also, there is rupa which is the base of tongue consciousness and which is not the base of tongue consciousness

第四，同样，此种色法是舌识的依处，此种色法不是舌识的依处

and the fifth there is rupa which is the base of body consciousness and

第五，此种色法是身识的依处

there is rupa which is not the base of body consciousness

此种色法不是身识的依处

so they are easy to understand

这些都很好理解

now we come to Ārammaṇa dyad

现在看所缘对法

with regard to objects

关于所缘的

here buddha said there is rupa which is the object of eye consciousness

此种色法是眼识的所缘

what is the object of eye consciousness

什么是眼识的所缘？

visible object

色所缘

and there is rupa which is not the object of eye consciousness

此种色法不是眼识的所缘

the remaining material properties

就是说其他的色法

except the visible object

除了色所缘

so similarly with the other dyads

其他对法也是类似于此

there is rupa which is the object of ear consciousness and which is not the object of ear consciousness

此种色法是耳识的所缘此种色法不是耳识的所缘

now number three and four the same

第三第四都是如此

now we come to five there is rupa which is the object of body consciousness

第五，此种色法是身识的所缘

and there is rupa which is not the object of body consciousness

此种色法不是身识的所缘

until now we have no problem

到此，我们还没有任何问题

now if buddha were to put the sixth dyad

如果佛陀接下去列出第六对法

in the vatthu dyad, he would have said, there is rupa which is the base of mind consciousness

在依处对法里，佛陀就会说：此种色法是意识的依处

and there is rupa which is not the base of mind consciousness

此种色法不是意识的依处

now what is the base of mind consciousness

意识的依处是什么？

it is the heart base

心所依处

and what is not the base of mind consciousness

不是意识的依处，是什么？

the other material properties

其他色法

so we’re still ok with these six dyads in the vatthu dyad or base dyad

这六个依处对法，还是没有任何问题

but when we come to the arammaṇa dyad we have a problem

我们现在看所缘对法，就出现了问题

there is rupa which is the object of mind consciousness

此种色法是意识的所缘

that means all rupas

意思就是所有的色法

all rupas can be object of other consciousness rather than the ten seeing etc and then the three mind element

所有色法都可以是意识界的所缘

so the other types of consciousness are called mind consciousness

所以这些心统称为意识

and the rupa which is the object of mind consciousness means all the rupas

意识的所缘色法就是所有色法

so it is ok

好，没问题

but the second one there is rupa which is not the object of mind consciousness

第二个，此种色法不是意识界的所缘

there is nothing which is not the object of mind consciousness

不是意识的所缘，什么都没有

because every rupa is the object of mind consciousness

因为所有色法都是意识的所缘

so in this sixth dyad, arammaṇa dyad

所以在第六个所缘对法里

for sentence one we’re all right

第一句，没问题

because we can say all rupas are the object of mind consciousness

因为我们可以说所有色法都是意识界的所缘

but when we come to the second sentence

但是第二句

we have nothing to offer

什么都没有

we can say only “no, there is nothing.”

我们只能说：什么都没有

which is not the object of mind consciousness

没有东西不是意识的所缘

so way of presentation would be broken there

这样佛陀的列举方式就被破坏了

so when it is broken the mind of the listeners will be disturbed

这样听众的心就被扰恼

and so it will be impossible for them to get enlightenment or to see the truth

这样他们就没有办法觉悟真理

so

所以

in order not to disturb the understanding in order not to disturb the mind

为了不扰恼听众的心

buddha left out the sixth dyad also in the vatthu dyad

佛陀就没有讲第六对法，第六所缘和依处对法都没讲

although it is alright to have the sixth dyad among the vatthu dyad

虽然依处对法还没有出现任何问题

but when he came to the seven…arammaṇa dyad

但是当他讲到所缘对法时

then it would be impossible to put in the sixth arammaṇa dyad

讲到第六所缘对法时就会出问题

so when he could not put the sixth arammaṇa dyad among the arammaṇa dyads

所以当他无法讲第六所缘对法时

then he also left the sixth vatthu dyad from among the vatthu dyads

他也没有讲第六依处对法

that is why hadaya vatthu is not mentioned in the first book of abhidhamma the Dhammasaṅgaṇī所以在《法集论》里没有提到心所依处

so in the seventh book of abhidhamma

在《发趣论》里

hadaya vatthu is mentioned by the words a certain rupa

用“某种色法“指代心所依处

and that a certain rupa should be the hadaya vatthu for the considerations we just studied

根据我们刚才提到的原因这个色法应该就是心所依处

so by the method of elimination we eliminate one by one

所以通过排除法，我们一个个排除

and so we are left with just the heart base

最后只有心所依处

so according to the abhidhamma teachings heart base is the base of or seat of many types of consciousness

根据阿毗达摩的教法心所依处是很多心的依处

it is not the seat of seeing consciousness

它不是眼识的依处

but it is a seat of other types of consciousness

但是是其他心的依处

and nowadays there are heart transplants

但是如今出现了心脏移植

so this is a problem

这是个问题

I just read a article written by burmese monk

我最近读了一篇缅甸僧人写的文章

he was relaying an article in english he read, he lived in united states

他住在美国，他就是重新讲述了一篇英文文章

I don’t need to read that article in english

所以我就不需要再读英文原文

so in the burmese article he said, there was a report of a person who received the transplant

在他用缅甸语写的论文里他说有一则接受心脏移植的报道

so after he became well again

最后这个接受移植的人康复了

he began to like things that he did not like before

他开始喜欢以前不喜欢的东西

he want to do smoke and he like the food which he did not like before

他喜欢抽烟，喜欢吃以前不喜欢吃的食物

so he was unable to understand why this change

他无法理解这些变化

so he tried to find out the donor

所以他就试图找出器官捐赠者

so he met the wife of the donor and the wife of the donor her husband like smoking and this kind of food and so on

他和捐赠者的妻子见面了，那位妻子告诉他她的丈夫喜欢抽烟，喜欢某种食物等等

so it is nowadays

所以如今

at least accepted that there must be connections between mind and the heart

至少大家接受意识和心脏之间有某种关联

not just with the brain

意识不仅仅和大脑关联

so brain may be involved in this working of mind but

意识的工作可能牵涉到大脑

we cannot rule out the heart

但是我们也不能说跟心脏没关系

as the base of consciousness

因为心脏是心识的依处

and also we’re happy we have some kind of feeling in the heart

当我们高兴的时候，心里会有某种感受

when we’re sad, another kind of feeling

当我们难过时，心里会有另外的感受

and when we’re afraid the heart will beat violently and so on

当我们害怕时，心脏会激烈地跳动

and so we take that the heart is the base of many types of consciousness

所以我们说心脏是许多种心的依处

so this is the heart base

这就是心所依处

ok, the next one is jivitindriya, life faculty

下一个是命根

this is the material life faculty, and there

这里是命根色

is another life faculty among the 52 cetasikas

还有一种命根，属于52心所之一

so it is a material counterpart of mental life faculty

这是命根色，是名命根的对法

one of the seven universal cetasikas

是七个遍一切心所之一

now it is called a faculty because it is a dominating influence over its adjuncts.

之所以称之为“根”，因为它对其他俱生色法有很大的影响力

now this jivita or life faculty

这个命根色

protects the material properties that arise and exist with it

保护与之俱生的其他色法

now there is a question

这里有一个问题

if life faculty protects others, who protects it?

如果命根色保护其他色法，谁保护命根色呢？

so we say life faculty protects the conascent material properties, then who protect it?

我们说命根色保护俱生色法那么谁保护命根色呢？

it protects itself while protects other material properties

它自己保护自己，还保护其他色法

and it is explained with a simile of a boatman

可以通过船夫的例子来解释

so when a boatman takes the boat to the other shore he takes himself too

当船夫开船到彼岸去，他也载自己过去了

when a boatman takes other people to the other shore he takes himself to the other shore too

当船夫把别人载到彼岸，他也将自己载过去了

so in the same way, when it arises it protects other material properties as well as itself

同样，当命根色生起时，它保护其他色法，也保护自己

this is one of the components of life faculty

这就是命根的一个要素

the others are heat, body heat and consciousness

其他的是热、身体热量和心识

and the next one is āhāra, nutriment

下一个食色

and it is a nutritive essence that we find in the food we eat

是我们摄取食物里面的营养素

the pali word kabaḷīkārāhāra means loosely edible food

巴利语大意就是“断食”，可以食用的食物

now kabaḷīkāra means making a handful kabalikara意思就是手握之一团āhāra means nutritive essence or food ahara意思就是营养素或食物

so food after making a handful that means when you eat you make a handful of food and you put it in your mouth

就是说你吃东西的时候，用手抓取一团放到嘴里

but the āhāra here is not the food itself

但是ahara这里并不是指食物本身

but the nutritive essence that is in the food

而是指食物里的营养素

so that is why this āhāra can be found everywhere

所以说食色可以在任何地方找到

not only in food

不仅仅存在于食物里

but in outside things also, in flower also there is a kind of nutritive essence

在外部事物里，在花朵里，也有某种营养素

so that is what is called āhāra among the 28 types of material properties

所以，这就是食色，属于28色法之一

so until now we get 18 types of material properties

现在我们学习了18种色法

beginning with earth element, water element and so on

从地界，水界开始

and as I explained yesterday

我昨天也讲过

the tangibility has no separate number because

触没有单独的序号，因为

tangibility is nothing but earth, fire and water [air] combined

触是由地火风组合而成

and then there are femininity and so on, so we get these 18 types of material properties

还有女根色等等，一共有这18种色法

and these 18 are called in pali, top of the page, nipphannarūpa

这18种，被称为完成色

concretely produced matter

完成色

these are the real matter

这些都是真正的色法

and so they are described as first matter possessing intrinsic nature

他们被称为：有自性色

so they have their own nature

它们有自己的属性

each has a distinct objective nature such as hardness in the case of earth element etc

每一种都有自己的客观属性，例如地界的硬度等等

so earth element has hardness and water element has cohesiveness or fluidity as its characteristic and so on

地界具有硬度，水界具有粘合性或流动性等等

so they have their own characteristic

所以它们有自身的特相

and they are described as matter possessing real characteristic again

它们被称为有真正特性的色法

so here real characteristic means

这里的真正的特相意思是

they’re impermanent they’re suffering, they’re no soul.

它们是无常、苦、无我

and also they have the three marks of conditioned phenomena that is arising, present and passing away

它们也具有有为法的三相：生、住、灭

so these are called marks or characteristics

这些被称为特相

because by these marks we know that they’re impermanent

因为通过这些特相，我们知道它们是无常的

you know something to be impermanent when you see that it arises and disappears

当你看到事物的生灭，就知道它是无常的

and when you see arising and disappearing of a thing especially the disappearing after arising you know that it is impermanent

当你看到事物生灭，特别是生后的灭去你就知道它是无常的

when you know that it is impermanent you also know that it is suffering it is dukkha

当你知道它是无常的，你也就知道那是苦

and also you know that there is no core, no permanent entity there

同样，你知道，它没有核心，没有恒常的实体

and so you also know anatta

所以你也就知道：无我

so these are called characteristics or marks

所以，这些被称为特相

and these 18 since they’re the real existing phenomena have these characteristics

这18色法，因为它们是真正存在的色法，具有这些特相

so they’re called matter possessing real characteristics

所以它们被称为有真正自性的色法

and also they’re called concretely produced matter

同样它们也被称为完成色

because they’re directly produced by condition such as kamma etc

因为它们直接由业等缘所产生

now you will study the causes of rupa later

色法生起之因，以后会学

and there are four causes of rupa, kamma, consciousness,

色法生起有四个因：业生，心生

utu or temperature or ahara nutriment

时节生、食生

so they’re produced by these four or one or two or three or four of these causes

所以色法的生起有以上四个、一个、两个或三个原因

and so they’re called concretely produced matter

它们被称为完成色

and also they’re called material matter, that means matter matter, the real matter

同样它们也被称为色色，真正的色法

now rupa

色法

in pali it is called rūparūpa

巴利语是：色色

that means, when we repeat something we made it more emphatic

意思是，当我们重复一个词，就是在强调

so when we say not just rupa, but rūparūpa that means rupa which is real rupa

所以我们说色色的时候，就是说真正色法

now beginning with the space element there are ten material property

从空界开始，一共有十种色法

they are not real rupas actually

它们实际上并不是真正的色法

they’re just some modes of 18 we just studied

它们只是我们刚学过的18种色法的模型

so they do not have the real arising, present and disappearing

所以它们没有真正的生、住、灭

but they’re called rupa

但是它们被称为色法

so the 18 are not like those

所以前面18个与它们不同

the ten non-concrete matter the ten are called rupa

这十个不完成色被称为色法

but these 18 are rūparūpa, the real rupa, not like those

但是前面18个是色色，真正的色法不像这10种色法

when we say rupa they’re real rupa they possess the real characteristic of undergoing deformation or change

这18个是真正的色法，具有真正的特相会遭受损坏和变易

and they’re also called matter to be comprehended by insight now that is important 18色法也被称为：观智所思维色，这很重要

because they are to be made the objects of insight contemplating by way of the three characteristics

因为它们是观智观照三相的所缘

that means when you practice vipassana meditation

就是说当你修习观禅时

you can take only this one of these 18 as object

你只能将这18种色法中的一个作为所缘

and not the ten we are to study

不是我们接下来学的10个不完成色

because the other ten are actually not real ultimate reality

因为另外的10个其实不是真正的究竟法

although they’re mentioned as rupa here

虽然它们在这里也被称为色法

so only the 18 concretely produced matter can become the object of vipassana meditation

所以，只有这18个完成色才能作为观禅的所缘

so when you practice vipassana meditation you may take earth element as the object

所以当你修观禅时，你可以以地界作为所缘

and try to see it as impermanent, suffering and non-soul

观照它的无常、苦、无我

or you may take some others of these 18 as the object of your vipassana meditation

你也可以用这18色法中的其他色法作为你观禅的所缘

but you cannot take the space element as the object of vipassana meditation and so on

但是你不能将空界等等作为你修观禅的所缘

so these 18 kinds of material phenomena are

所以这18种色法

the real rupa or the real matter and they’re called by different names

是真正的色法，它们有很多名称

sabhāva-rūpa, matter possessing intrinsic nature

自性色

or matter salakkhaṇa-rūpa, matter possessing real characteristics or real marks

有相色

nipphannarūpa, concretely produced matter

完成色

rūparūpa, real matter or material matter

色色

and sammasana-rūpa, matter to be comprehended by insight, matter that can be comprehended by insight

观智所思维色

that can be the object of your insight meditation or vipassana meditation

可以作为你观禅的所缘

now we come to anipphanna-rūpa, non-concrete matter

我们现在看不完成色

so they are not real matter but they’re included in this list as matter

它们不是真正的色法，但是在这里也作为色法列出来

and the first one of them is pariccheda-rūpa

第一个是限制色

in the manual it is ākāsa-dhātu

概要精解里写的是空界

akasa means space akasa意思是空

and so this is space

所以这是空

space element

空界

and space element here means space between groups of matter

空界这里指的是色聚之间的空隙

in another section you will study the grouping of matters

在另外一节你就会学到色聚

so matters are grouped together like the thought processes

所以色法聚集在一起，就像心路过程一样

there are group of eight material properties nine ten eleven twelve thirteen and so on

色聚分：八种色法、

9，10,11,12,13等等

so they’re studied as groups

以聚合来学习

this space element is

空界

the space between these groups of matter

就是色聚之间的空隙

now when two groups meet even though we do not see the space there is the space

当两个色聚在一起，虽然我们看不到空隙，但是存在空隙的

so that space between the groups of matter is what is called space element here

所以色聚之间的空隙就是我们所说的空界

not the open space, what we call space now, so that is not space element meant here

不是天空，这里的空界不是这个意思

and then there is what is called a limited space

有一种限制空

that means the space limited by some hole or something

就是说空被空隙所限制

so

所以

that space is also not the space here

那个空也不是这个的空

and also there is another kind of space that a yogi removes when he wants to practice or attain arupavacara jhana

还有一种空，就是禅修者在修无色界禅那是移除的空

so when he wants to arupavacara jhana he takes the space as object, right?

当他想获得无色界禅那时，所缘是空，对吧？

so that space he obtained through or after removing the mental image

这个空，是移除心里图像后留下的

so that is also called space and that is the object of the first arupavacara jhana consciousness

这也被称为空，这是第一个无色界禅那心的所缘

but space here does not mean that

但是这里的空也不是这个意思

so space here means actually the space that becomes evident when two or three groups of matter come together

这里的空，实际上就是两三个色聚在一起时中间的空隙

so when these two or three groups meet, then between them there is a kind of space

所以当这两三个色聚聚在一起，其中存在空隙

that space in between the material groups is called space element or ākāsa-dhātu here

这种色聚之间的空隙在这里被称为空界

since it is just space it has no actual existence

因为它只是空，没有实际的存在

and the next are in pali called viññatti-rūpas communicating phenomena, or here intimating material phenomena

下一个是：表色

viññatti intimation is that by means of which one communicates one ideas

“表”就是通过它向别人表达思想

feelings and attitude to another.

表达感受、态度

so viññatti is something by which we let other people know our wishes

所以我们借助“表”让别人知道我们的愿望

know what we want to do

知道我们想干什么

so that is called viññatti in pali

在巴利语里就是vinnatti and it is translated here as intimation

这里翻译成“表”

and there are two kinds of intimations: bodily intimation and verbal of vocal intimation

有两种“表”：身表、语表

by body we make other people understand

我们通过身体让别人理解

and by speech we make other people understand our wish our desire and so on

我们通过语言让别人了解我的愿望等等

the bodily intimation is a particularly mode in the consciousness originated air element

身表是心生风界的一种特定的形式

which causes the body to move in ways that reveal one’s intentions

造成了身体的运动，来表达某人的意愿

do you understand that?

你们理解吗？

so let us say

假设

I want to call you, when I want to call you, when I want you to come here

我想叫你，我想让你来我这里

then I will use this gesture, right?

我就用这个手势，对吧？

so first there is intention in my mind: I want to call him

首先，我心里有意愿：想叫他

the desire and then

有这个愿望，然后

that desire along with the citta produces what are called air element in my hand

这个愿望，通过心在我的手上产生了风界

and since there are billions of thought movements the air elements are also billions

因为心路过程有几十亿个，所以风界也有几十亿个

so with the increase of the billions of the air element in the hand

所以随着手里风界增加到几十亿个

we think there is the movement in the hand

我们就认为手发生了移动

so that movement of the hand is what is called bodily intimation

所以，这种移动就是我们所说的身表

but not every movement is called bodily intimation

但是并非每种移动都是身表

when I am sleep I may make movements

我们睡觉的时候，身体也会动

but those movements not caused by this bodily intimation

但是这些移动不是由身表造成的

it just caused by some physical reasons

是由其他生理原因造成的

so here there is something which is particular to this kind of movement

所以，这里，对于这种移动有一种特别的东西

when I use this movement calling you with the hand

当我通过移动手来招呼你

there is something here so that you understand that: oh, I am called, he wants me to go there

这里你理解到一种东西：哦，他叫我，我要去那里

that particular mode is what is called bodily intimation

这种特定的形式，就是我们所说的身表

so that bodily intimation cannot see with your eyes, actually

所以实际上身表不能通过眼睛看到

what you see is just the hand, just the visible object in the hand

你看到的只是手，只是手上的色所缘

but from the movement of the hand, a particular mode of movement of the hand you know that: oh, he wants me to go there.

但是从手特定的移动，你知道：哦，他希望我去那里

so that kind of movement is called bodily intimation

所以这种移动就被称为：身表

it can be understood or perceived only through your mind

只能通过心才能理解到

not through your body

不是通过你的身体

although you see the….although what you really see is not the intimation but the movement of the body

虽然你真正看到的不是“表”，而是身体的移动

so in this case, there is a question

所以，这里有一个问题

are the air elements many pieces of air elements produced, are they bodily intimation

这么多的风界，它们是身表吗？

if air element is bodily intimation it can be anywhere

如果风界是身表，它可以位于任何地方

even it can be outside living beings

它可以在身体外面

is the desire or mind bodily intimation?

愿望和心识是身表吗？

in that case we have always this consciousness or some desire and

在那个例子中，我们总是生起了心或愿望

every time we desire there must be bodily intimation, it is not the case

我们有愿望，所以有身表，但并非如此

are the movements bodily intimation?

这些移动是身表吗？

not every movement is bodily intimation

并非说所有移动都是身表

like when I move when I am asleep

例如，当我们睡觉时身体的移动

so this movement is a particular movement

这种移动是特定的移动

caused by the wish on my part

由自身心中的愿望产生的

for you to come

让你过来

and so when you see this gesture calling you you know that

所以当你看到这个召唤你的姿势，你就知道

he wants me to go there so you come here

他希望你过去，所以你就过来了

so that is called bodily intimation

所以这就被称为：身表

so with bodily gestures we make other people know our inner thoughts or our desires

通过身体姿势，我们让他人知道我们内心的想法

now what bodily intimation do you use when you want to refuse?

你们想拒绝别人的时候，是什么样的身表？

you move your head like this, right?

你们这样移动头，对吧？

but

但是

many of you familiar with sinhalese people, sri lanka people?

你们很多人都熟悉斯里兰卡人吧？

what do they do when they want to say yes

他们同意的时候，怎么做

right?

对吧？

so when we first met sri lanka people we thought they were refusing

当我们第一次遇到斯里兰卡人时，以为他们在拒绝我们

they were saying no to us

以为他们对我们说“不”

but actually they were saying yes by that gesture

但是实际上他们通过这个动作表达的是同意

so that is kāyaviññatti in pali and the bodily intimation

这就是身表

now vocal intimation or verbal intimation

语表

is the speech the sounds we produce

就是我们发出的声音

so I want to call, say when I want to say come

所以，我希望召唤你，想说：过来

then first I have the desire for you to come or I have the desire to make that voice

首先，我希望你过来，希望发出这个声音

and then I make the voice

然后我才发出声音

so there are many vīthis going on there

所以发生了很多心路过程

when I try to make the voice what happens is

当我想发声的时候，

my mind causes the earth element to be produced in the throat

我的心在喉咙里产生地界

so the earth elements that are produced in abundance

产生了很多地界

have friction with the other elements in the throat

与喉咙里的其他元素发生摩擦

and through the friction of these elements the voice is produced

通过这些元素的摩擦，产生了声音

so when the voice is produced it depends on the earth element and other element

产生的声音依赖于地界和其他界

and they are caused by my desire or my mind

它们由我心中的意愿产生

so when the word “come” comes out of my mouth

当我口里说出”过来“这个词

then you know that I want you to come here

你就知道我希望你过来

so in the voice or in the sound “come”

所以这个“过来”的声音

there is something that makes you know my intention

有某种让你理解我愿望的东西

that particular mode of that sound is what we call vocal intimation

声音的这种特殊形式，我们就称之为语表

for easy understanding

为了便于理解

we may just say this is the speech or words we use

我们可能只说这是我们使用的语言、词语

but actually the words we use are the sounds

但是实际上，我们使用的词语就是声音

and in those sounds there is a peculiar mode that makes you understand

在这些声音里，有某种特别的形式，能让你理解

so that is called in pali vacīviññatti vocal intimation

所以，这就是语表

both of these intimations are just a particular mode of the material properties

这两个“表”只是色法的特殊模式

and they have no real existence of their own

它们没有属于自己的真实存在

that is why they are included in here among the non-concrete matter

所以它们就属于不完成色

now the next are the three

接下来是三个

and they are lightness, malleability and wieldiness or in pali: lahutā, mudutā, kammaññatā轻快性、柔软性、适业性

so lahutā of matter, mudutā of matter, kammaññatā of matter

色轻快性、色柔软性、色适业性

now lightness or lahutā has the characteristic of none slaggishness

轻快性的特相就是不迟钝

its function is to dispel heaviness in matter

作用是：去除色法的沉重

now when we are sick

当我们生病的时候

our body seems to be heavy

我们的身体似乎很沉重

when we do not have the food we want to eat

当我们没有吃东西

when we have to eat that is poor, there is something like heaviness in our body

我们吃不好的东西，身体似乎很沉重

the opposite of that heaviness when we have the good climate

相反，如果气氛很好

when we have good food

吃的也好

when we are healthy

我们又很健康

then there is some kind of lightness in our body

身体就很轻快

that we can walk lightly we can move quickly and so on

我们可以轻快地行走等等

so that kind of lightness is what is called here lahutā or lightness of matter

这种轻快性就是色轻快性

and second one malleability it’s a difficult word

第二个就是柔软性

the pali word mudutā means softness

巴利语意思是：柔软性

now your body is made up of four great essentials and other material properties

你的身体是由四大和其他色法组成

and when the earth element predominate in your body

当地界占身体的主导地位

there is some kind of hardness in the body

身体有点僵硬

when it does not predominate then there is the softness in the body

当地界没有占主导地位，那么身体就柔软

so that softness is what we call mudutā here

所以就称为柔软性

so it is explained here as non-rigidity

这里被解释成：不坚硬

so there is rigidness in your body

身体里不僵硬

and wieldiness, kammaññatā适业性

that is favorable to bodily action

就是适合身体作业

whatever you want to do you can do it

无论你想干什么，都可以顺利完成

so that is what we called wieldiness

所以这就是适业性

and pali word kammaññatā is also a difficult word to understand

这个词的巴利语也很难理解

that means

意思是

when you want to make thing you can make it easily

当你想做事的时候，很轻松就能做成

so the object lends itself to be made into anything easily

所以所缘让自身很容易被完成

so that is called wieldiness

这就是适业性

in the books it is compared to well prepared piece of gold

在书里，被比喻成一块准备好的黄金

so when gold is pure and it is well prepared

当你准备了一块纯金

and you can make this bar of gold into a necklace into a bangle and so on

你可以用这块纯金做成项链、手环等等

so that is called kammaññatā这就是适业性

favorable to bodily action here

适合身体去作业

so these can be detected in our bodies when we’re healthy

当身体健康时，这些都能在身体里发现

when we have good climate when we have to eat good food and so on

当天气好，吃的好等等

and these three are called mutable phenomena

这三个被称为：变化色

they are again the different modes of the material properties in our body

它们也是我们身体色法的不同模式

so these two plus two intimating material phenomena are

这三个再加两个表色

called vikāra-rūpa

被称为变化色

so they change or they’re changeable

它们会变化，或可以变化

the last group is of lakkhaṇa-rūpa

最后一组是：相色

characteristic of matter

色之相

now this category includes four type of material phenomena

这个范畴包括四种色法

of these, production is the number one

其中：积集性是第一个

and continuity number two

第二是相续性

are both terms for the genesis or arising or birth of matter

这两个词是表示色法的开始、生起、出生

one arising of matter is given here two names

色法的生起在这里有两个名称

the upacaya production and santati continuity

积集、相续

they differ in that production is the first arising of a material process

它们的区别是：积集性是色法的生起的开始

the initial launching or setting up of the process

起初阶段

while continuity is the repeated genesis of material phenomena in the same material process

相续性是色相续流随后不断再生起

for example the arising of the body, sex and heart groups at conception is production, upacaya

例如，在结生时身十法聚，性根十法聚与心色十法聚的生起是色积集性

while the subsequent arising of those same material groups throughout life is continuity.

而在五根具足之后，这些色聚的生起就是色相续性

so just the arising is given two names here production and continuity

所以”生“在这里有两个名称：积集、相续

and the commentaries also explain that

注释书也解释说

the production is the arising of material properties at the moment of rebirth

结生时，色法生起是积集

and the continuity is the arising of material properties when the eye decad and so on arise

当眼十法等生起，色法的生起就是相续性

now you have to understand how material properties arise after birth to understand this

你们需要先了解结生之后色法如何生起，才能理解这些

so the first arising let us say the first arising of rupa is called the production

所以，我们姑且说色法的初次生起是色积集

and then later arising is called continuity

稍后再生起就是色相续

just arising, but it is given two names

都是生起，但是有两个名称

now decay is the aging of material phenomena that is easy to understand

色老性就是色法的衰败，很好理解

and impermanence here means breaking up

色无常性就是色法坏灭

or cessation

或者消亡

so disappearance or breaking up or cessation of rupa is called here impermanence

所以色法的消失或者坏灭就被称为：无常性

so in pali decay is called jaratā巴利语色老性就是jarata and impermanence is called aniccatā色无常性就是aniccata so these are called characteristic of matter or matter of characteristics

这些就是色相，或者相色

so these are as I said before not real rupas

这些，我说过，不是真正的色法

so they’re called non-concrete matter

所以它们被称为不完成色

if we add concrete matter, 18 concrete matter and 10 non-concrete matter

完成色18个加10个不完成色

we get 28 material properties

就有28色法

so in abhidhamma we accept that there are 28 material properties taught

阿毗达摩里，我们说有28种色法

so the first group is called bhūta rūpa in pali

第一组是大种

and the second group upādā-rūpa

第二组是所造色

and among the upādā-rūpa

所造色里

again the first group pasāda-rūpa sensitivities

第一组是净色

and then the next group is gocara-rūpa, objective phenomena

下一组：境色

and next group sexual phenomena or bhāva-rūpa

下一组性根色

and next group hadaya-rūpa or heart phenomenon

下一组心色

and then the next one is jīvita-rūpa or life phenomenon

下一组命根色

and next is āhāra-rūpa, nutritional phenomenon

下一组食色

and then ten anipphanna-rūpas are non-concrete rupa consist of

然后十不完成色包括

limiting phenomenon or space element

限制色或空界

and then the two

然后两种

viññatti-rūpas or communicating phenomena

表色

bodily intimation and vocal intimation

身表、语表

and then the mutable phenomena lightness, malleability, wieldiness of rupa

然后变化色：色轻快性、色柔软性、色适业性

and the last are production, continuity, decay and impermanence

最后是：色积集、色相续、色老性、色无常性

so the last four are just the three that we are familiar with arising, present and disappearing

最后四个，其中三个我们熟悉：生、住、灭

so arising is here given two names, production and continuity

“生”在这里有两个名字：积集、相续

we will have a break now

我们休息一下

disk02track11

now we come to the next section

我们现在来看下一节

rūpa-vibhāga, classification of matter

色之分类

so in this section the 28 material properties will be classified into different categories

在这节里，28色法被分成不同类

so first it is stated that rupa or matter is just one

首先说：一切法是一种

so according to the definition that something that changes with the adverse conditions is rupa then there is just one rupa

根据定义：因妨害缘造成的变易就是色法所以色法只是一种

and that one rupa is also ahetuka, rootless

这种色法也是无因

so rupa is always called rootless

所以色法总是无因

because the association with roots is restricted to mental phenomena

因为名法才具有“因”

only citta can be called rootless or with root

只有心才能说有因无因

rupa is never with root or three roots

色法从不会有因，不会有三因

so rupa is always ahetuka

所以色法总是无因

now when we say some kamma gives ahetuka results

当我们说某些业产生无因果报的时候

we may also mean rupas

我们可能也是指色法

at the moment of patisandhi

在结生的时候

the resultant consciousness arises and cetasikas also arise with it

生起了果报心、心所

and also the rupa born of kamma arise

同时也生起了业生色法

so rupa born of kamma can be called ahetuka results

所以业生色法可以被称为无因果报

because they have no roots

因为它们是无因的

and also rupa is called sappaccaya, with conditions

色法也是“有缘”

with conditions means arising dependent on the four causes

“有缘”意思就是依靠四因生起

there are four causes of rupa that will be taught in next section

这四因下一节我们会学到

so every rupa is called with condition

所以每种色法都是有缘

with condition means conditioned by some causes

有缘意思是依赖于一些因缘

so there are four causes of rupa

色法有四因

and all 28 material properties are said to be conditioned by these four causes

所有28种色法要依赖此四缘

and so the rupa is called that which is with conditions

所以色法就被称为“有缘”

and then it is called subject to āsava

色法是“有漏”

now āsava is translated as taints or sometimes corruptions and so on

“漏”也翻译成染污，有时候翻译成败坏

you will study āsavas in the seventh chapter

你们会在第七章学到“漏”

so āsavas are some of the mental defilements

漏就是一些心里的烦恼

so subject to āsavas means

有漏的意思就是

actually object of āsavas

就是漏的目标

so rupa is the object of āsavas

色法是漏的目标

we can be attached to rupas

我们会执着于色法

we can have wrong views about rupa

我们可以对色法具有邪见

we can have ignorance of rupa

可以对色法具有无明

so rupa is always sāsava subject to āsavas

所以色法总是有漏的

and it is also called saṅkhata conditioned

它也是有为的

conditioned by again four causes

也是依靠四因

cittas and cetasikas are also saṅkhata

心和心所也是有为

because they arise dependent on some conditions

因为它们的生起也是依靠一些因缘

and rupa is called mundane lokiya

色法也被称为“世间”

it belongs to mundane worlds not to supramundane states

它属于世间，不是出世间法

rupa is always mundane

色法永远是世间的

because there is no matter that transcends the world of the five clinging aggregates

因为没有色法超越五取蕴之世间

in the word “lokiya” there is the word “loka”

“世间”这个词有一个“世”

so “loka” means the world

“世”就是“世界”

and the world means the world of five aggregates of clinging

世界意思就是五取蕴的世界

so matter does not transcend matter does not go beyond

所以色法不能超越

these five aggregates

这五取蕴

because matter is one of the five aggregates

因为色法是五取蕴之一

so it is called lokiya or mundane

所以被称为世间

and kāmāvacara

欲界

so matter is always of sense sphere

一切色法是欲界

it belongs to kāmāvacara

色法属于欲界

now matter exists in fine material plane

虽然在色界也有色法

but it pertains by its nature to the sense sphere

但是色法依本性是属于欲界

although there are rupa in the rupavacara plane

虽然色界地也有色法

we do not say that rupa as a whole belong to rupavacara realm

我们不说色法从整体上属于色界

so although it arises in the rupavacara plane it is called kāmāvacara

所以虽然色法也出现在色界地但是它被称为欲界

because it is the object of sensual craving

因为色法是贪欲的所缘

and it is also called anārammaṇa, no object

色法是“无所缘”

that means matter is without object, without object means it does not take object

意思是色法没有所缘，就是说色法不识知所缘

matter is object itself

色法自身就是所缘

and so it does not take object

所以它不识知所缘

it cannot cognize an object it cannot know an object

它不能认知，了知所缘

now mind

名法

mind can be both subject and object

名法可以是能缘，也可以是所缘

mind can take another mind as object

名法可以以其他名法为所缘

so sometimes mind is subject sometimes mind is object

所以有时候，名法是能缘，有时候名法是所缘

now it becomes clear when you practice meditation

当你禅修的时候，这就变得很清楚

now you’re making notes of the mental states arising in your mind

你对心里生起的念头进行标记

and so in that case one mind is the subject and the other mind is the object

这样一个名法就是能缘，另外一个名法就是所缘

so mind can be both subject and object

所以名法可以是能缘也可以是所缘

but matter can be just object

但是色法只能是所缘

it can never be taking object itself

它永远不能识知所缘

and also it is called in pali appahātabba not to be abandoned

色法也被称为“非当断”

not to be abandoned means it cannot be eradicated “非当断“意思是不能断除

now when the enlightenment occurs

当觉悟的时候

the path consciousness arises and it eradicates mental defilements

当生起道心的时候，就会断除烦恼

“eradicate” means these mental defilements are destroyed and they will not arise in the mind of that person in the future

“断除”意思是说这些烦恼被摧毁了将来不会再在此人心中生起

although some of the mental states can be abandoned or eradicated

虽然有些心理状态可以被断除

rupa is not like that

但是色法不像那样

so rupa cannot be abandoned rupa cannot be eradicated

色法不能被断除

it cannot be eradicated like the defilements by the four supramundane paths

不能像烦恼一样，通过四出世间道心断除

now there is a saying in the discourses that

佛经里有这样的话

monks, rupa is not your own

比丘们，色法不是你们自己的

give it up

放弃色法

or abandon it

或者说断除它

but there what buddha meant was not to abandon rupa but to abandon attachment to that rupa

但是这里佛陀的意思不是断除色法而是断除对色法的执着

so there when buddha said, abandon rupa

当佛陀说放弃色法的时候

buddha meant abandon attachment to rupa

佛陀的意思是放弃对色法的执着

so rupa can never be abandoned or eradicated

所以色法不能被断除

so this is the characteristic of rupa

所以这就是色法的特相

it is always without roots

色法总是无因的

it is always with conditions

色法总是有缘的

it is always subject to āsava

色法总是有漏的

it is always conditioned again it belongs to mundane sphere or mundane world

色法总是有为法，它属于世间的

and it always kamavacara

它总是世间的

it does not take object and it cannot be eradicated

色法是“无所缘”、“非当断”的

as the mental defilements eradicated by four path consciousnesses

不会像烦恼那样被四个道心断除

so just this one rupa

所以这个色法

comes to be classified manyfold

可以被分成很多类

by classifying it into the internal and external and so on

可以分成内色、外色等等

so if you can look at the chart also it would be clear

如果你看表格，也很清楚

so the chart is on page 262 and also in the handout

表格在262页，下发资料中也有

so there are 16 classifications there

所以有16种分类

and the first is internal

第一个是内色

actually there are eight, internal and external are one pair

实际上有八种，内色、外色是一对

so what are the internals, internal rupas

所以什么是内色

according to that chart

根据这个表格

eye, ear, nose, tongue and body

眼、耳、鼻、舌、身

so these five are called internal matter

这五种净色被称为内色

now internal matter does not mean that they are only inside the bodies

内色的意思不是说它们只是在身体内

because the kāya is itself a body

因为身净色本身就是身体

now the other types of material property also exists inside the body

身体内还有其他类型的色法

but they are not called internal here

但是它们在这里不被称为内色

so the world “internal” or the pali word “ajjhattika” is a term used in technical sense

所以“内”这里是个专门名词

so when we say internal rupas or ajjhattika rupas

我们所说的“内色”

we mean only these five

我们只是指这五种

not everything that exist in our body

不是我们身体里存在的一切东西

so now how many rupas does a man has?

一个男人有多少色法？

27, right? 27种，对吧？

and a woman also, 27

女性也是27种

so since they arise in our bodies

因为它们都是在我们身体内部生起

can we call all these 27 internal or ajjhattika? according to this classification, no

根据此分类，我们能称这27种为内色吗？不能

only the five are called ajjhattika

只有五种被称为内色

and they’re

他们是：

eye, ear, nose, tongue and body

眼耳鼻舌身净色

they’re the most useful material properties in the body

它们是身体内最有用的色法

so without the eye you cannot see and so on

没有眼睛，你就看不到等等

so there was as those saying to us

有一句名言这样说：

if we do not arise in you you will like a piece of log something like that

如果这些不生起于你身体，那么你就像一块木头，诸如此类

so they are the most useful material properties in our bodies

所以它们是我们身体里最有用的色法

and so they’re called here ajjhattika or internal

所以它们在这里被称为内色

since they’re internal the others are called external

因为它们是内色，其他的就被称为外色

so how many internal rupas are there？有多少内色？

five

五种

then external rupas? 28 minus 5

外色呢？28减去5 23 23种

so this is one pair, internal and external

所以这是一对：内色、外色

so although the other material properties arise in our body

虽然其他色法也在身体内生起

they are called external according to this classification

根据这种分类，它们被称为外色

and the next classification is

下一个分类为

bases and non-base

依处色、非依处色

so this is just another pair

这是另外一对

so base rupa and non-base rupa

依处色、非依处色

now what are the base rupa?

什么是依处色？

eye, ear, nose, tongue, body

眼耳鼻舌身

and heart base

心所依处

so these six are called base rupa

这六种被称为依处色

because they serve as a base for consciousness

因为它们是心识的依处

since they’re base rupa, the other 22 are called non-base rupas

因为它们是依处色，其他22种被称为非依处色

and then we have door rupa and non-door rupa

然后是门色、非门色

those that serve as doors

这些作为门

so again, eye, ear, nose, tongue and body are doors

再来：眼耳鼻舌身都是门

and then what else

还有什么？

bodily intimation and vocal intimation, they are also called doors

身表、语表也被称为门

so when we do something by body or by speech

我们通过身体和语言做事

we make use of the intimation

我们利用“表”

by bodily intimation or by verbal intimation

通过身表、语表

we perform the bodily actions

我们有身体活动

or verbal or vocal actions

语言活动

so they are called dvāra or doors

所以它们被称为门

so door rupa, how many? 1, 2, 3, 4, 5,

门色，有多少？一二三四五

6 and 7

六七

then the rest are non-door rupas they do not serve as doors for the arising of consciousness

剩下的是非门色，它们不能作为心识生起之门

and also for the arising of bodily actions and verbal actions

同样也不能作为身体和语言行为的门

now the next is faculty rupa and non-faculty rupa

剩下的是根色、非根色

now the pali word for the word faculty is “indriya”

“根”的巴利语是”indriya” indriya means controlling power of governing

“根”指控制力

so they have control power over the respective spheres

它们对相应的界有控制力

and so they’re called indriya, faculty rupas

所以它们被称为“根色”

now the eye, if there are no eyes we cannot see

眼睛，如果没有眼睛，就看不见

so the seeing is controlled by the eye

所以眼睛控制“看”

that means seeing is governed by the eyes

意思就是说：眼睛控制“看”

so the eyes are called faculty

所以眼睛被称为“根”

so in this way there are how many faculty rupas?

所以这样，有多少根色？

eye, ear, nose, tongue, body

眼耳鼻舌身

and then femininity, masculinity

男性根色、女性根色

and life faculty

命根色

so these eight are called faculty rupa or indriya rupa

这八种被称为“根色”

then the rest are called non-faculty in pali anindriya rupa

剩下的被称为“非根色”

and next is… let us leave the et cetera alone now

下一个是……让我们先跳过“等等”

gross and subtle

粗色、细色

so how many are gross

粗色有多少种

earth element, fire element, air element

地界、火界、风界

and then eye, ear, nose, tongue, body

然后眼耳鼻舌身

form, form means visible object

色，“色”指可见色

sound, smell, taste, touch

声、香、味、触

touch are the same as the three above

“触”就是地火风

that’s all, twelve

一共12个

so these twelve are called gross

这12个是粗色

now here

现在这里

these terms are used here in a technical sense

这些名词都是专有名词

we should not be confused with their ordinary connotations

不要被它们的通常意义所迷惑 gross means not really rough rupa

粗色不是说很粗糙的色

or big rupa

或者说很大的色

They are restricted in application to the material phenomena that are instrumental in the genesis of sense consciousness,

它们的作用局限于支助根识生起的物质现象

so they can be instrumental in the sense consciousness as arising and so on

所以它们对于根识的生起有支助作用等等

so that is why they’re called gross here

所以它们在这里被称为粗色

not because they’re big or they’re rough

不是因为它们很大或者粗糙

so they imply nothing about the relative size or nearness of the object.

所以它们完全与体积和目标的远近无关

so gross are altogether twelve

粗色一共有12种

when twelve are gross the others are called subtle

这12种被称为粗色，剩下的就是细色

so water is subtle rupa and then

所以水是细色

those beginning with femininity down to impermanence are called subtle rupa

从女性根色开始直到色无常性，都是细法

that means they are profound they are difficult to see

意思就是它们很细微、不易看到

not easy to see as gross rupas are

没有粗色那么容易看到

now water element

水界

according to abhidhamma is non-touchable

根据阿毗达摩，水界是触不到的

we cannot touch the water element

我们触不到水界

so the water element is said to be subtle rupa

所以水界据说是细色

but the earth element and others are called gross rupa

但是地界等被称为粗色

and along with the word gross that is another word near proximate

紧挨着“粗”的那个词是“近”

near means also not near in distance “近“不是说距离近

near to your understanding

与你的理解接近

or it is easy to understand

或者说容易理解

so they’re called proximate or near

所以它们被称为“近”

and also they’re called impinging

它们也被称为“撞击色”

that means it strikes on the senses

就是说撞击诸根

it strikes on the sense so they’re called impinging

它们撞击诸根，所以称为“撞击色”

impinging means with touching or something like that

“撞击”意思是“触”之类的

and so the opposite of those three are subtle

所以与这些对立的三个就是“细”

then far and then non-impinging

远、非撞击

and the next one is clung-to and not clung-to

下一对是：执取、非执取

now this word is important

这个词很重要

so please turn to page 245

请翻到第245页

now the English word clung-to is the translation of the pali word upādinna

这个“执取”的巴利词是upadinna the 18 kinds of matter born of kamma are known as clung-to 18种业生色法被称为“执取色”

because they have been acquired as the unit of kamma motivated by craving and wrong view.

因为它们是受到渴爱与邪见推动而造下的业的果报

Matter produced by causes other than kamma is known as “not clung-to.”

由业之外的因产生的色法名为“非执取色”

so matters that are produced by kamma are called clung-to

业生色法被称为执取色

and matters that are produced by the other three causes are called not-clung-to

其他三种原因产生的色法是“非执取色”

Generally, however, in a less technical sense,

然而， 一般而言，

all organic matter in the body is referred to as “clung-to,”身体里的一切色法都称为“执取色” while inorganic matter is spoken of as “not clung-to.”

而无生命的色法则称为“非执取色”

you may not be reading pali

你们应该不会看巴利文献

so it may not be useful for you

所以这可能对你们没用

but if you are going to read pali

但是如果你阅读巴利文献

you will find these words upādinna and anupādinna used in the senses other than mentioned here

你就会看到“执取”、“非执取”的用法可能跟这里不同

so

所以

the world clung-to or upādinna in many places mean

所以“执取”这个词在很多地方意思是

just the living body or just those that belong to living body

生命体，或者属于生命体的

not just caused by kamma only

不是仅仅指“由业造成的”

and also not clung-to means inorganic matter that means non-living things

同样“非执取”意思是无生命体

so

所以

it is important that we understand this difference clearly

所以，清楚了解这些区别很重要

whether the word upādinna means just the kamma born matter

不管“执取”这个词是指业生色法

or it means an organic matter

还是指生命体

it should be noted that unlike the other pairs used for the purpose of classification

要注意，与其他对词不同

the pair “clung-to” and “not clung-to” does not establish a mutually exclusive dichotomy,

“执取、非执取”并不是互不包括的不同色法

for nine kinds of material phenomena born of kamma can also originate from other causes.

因为有九种业生色也能够缘于其他因而生起

but in the ṭīkā of this manual

但是在概要精解的注疏里

it is said that if we take the ones not have been taken before

如果已经算作执取色，就不再算作非执取色的话

then we have 18 on the one hand and 10 on the other that means we have 18 for clung-to and 10 for non-clung-to

我们就有18种执取色，10种非执取色

so we can also divide in that way

我们也可以这样分

and see below seventeen

看下面17 I think that it is not seventeen but it is fourteen

我觉得那不是17而是14 so you may correct that

所以你们可以改一下

it is on page 251 251页

so we will be studying that later

我们等一下再学

so how many are clung-to

执取色有多少种？

eighteen 18种

four essentials and then

四大种

five sensitivities

五净色

form

颜色

and then smell, taste,

香、味

so tangibility also

还有触

femininity, masculinity

女性根色、男性根色

heart base

心所依处

life faculty, nutriment and space

命根色、食色、空界

so these eighteen are called clung-to

这18种被称为执取色

and the others are non-clung-to

其他的是非执取色

but here the number is given as nineteen

但是这里给的数据是19种

so the number can be nineteen or ten following the ṭīkā, following the subcommentary

所以根据注疏，可以是19或10, so clung-to are those that are caused by kamma

所以执取色是业生色法

and non-clung-to are those that are caused by citta utu and ahara

非执取色是心生、时节生、食生

the next pair

下一对

is taken objects and not taken objects

取境色、不取境色

so those that take objects and those that do not take objects

缘取所缘、不缘取所缘的

according to abhidhamma the eye and ear are regarded as sense organs

根据阿毗达摩，眼耳被看成

that do not reach or touch their respective objects

不到达其所缘境的净色

that is a special meaning

这是特殊的意义

first we try to find out which are rupa that are take object

首先我们要找出那些色法缘取所缘

so eye, ear, nose, tongue, body and then

所以眼耳鼻舌身

only five

只有五个

so these five are called those taking object

所以这五种被称为缘取所缘的

and the other 23 are called those that do not take object

其他23种被称为不缘取所缘的

now just a few moments ago

刚开始时

we learn that rupa does not take object

我们学习到色法不会缘取所缘

now on page 243 we found that

现在在页243我们看到

the matter is objectless

色法是“无所缘”的

but here matter is said to take object

但是这里色法又缘取所缘

so actually

实际上

it means that it is the base for consciousness that take objects

它是指它是让心缘取所缘境的依处

now eye is the base for seeing consciousness which takes the visible object as object and so on

眼净色是眼识缘取色所缘的依处等等

so taking objects mean not that these material properties take objects

所以缘取目标，并不是说这些色法缘取目标

but they serve as a base for consciousness that takes objects

但是它们作为缘取所缘的心识的依处

and among them eye and ear are said to be not reaching or not touching the objects

其中眼净色和耳净色据说不会达到其所缘

that means they take the objects before the objects reach them

就是说，它们在所缘达到它们之前它们就缘取所缘

even when you hear a sound

即使你听到一个声音

according to this explanation

根据这种解释

it takes a sound just before it really strikes at your ear drum

它在声所缘撞击耳鼓之前就缘取了声所缘

so just before it strikes the ear drum

就是在声所缘撞击耳鼓之前

the ear sensitivity takes that object

耳净色就缘取了那个所缘

later on it strikes the ear drum but it takes the object before the sound waves hit the ear drum

稍后，声所缘撞击耳鼓，但是它是在声波撞击耳鼓之前缘取所缘的

so eye and ear are here regarded as organs that do not reach or touch their respective objects

所以眼耳在这里被认为是没有到达其所缘的净色

but the others are called sampatta

但是其他的被称为：直接碰触

or those that directly touch the objects

直接碰触其所缘者

so only when you…the smell, only when the smell comes into contact with the sensitive part in the nose

只有当味所缘与鼻净色接触

do you get the smell and so on

你才能闻到味道，等等

these are the difference between the first two eye and ear

这些与眼耳此二者不同

and the other three nose tongue and body

其他三个鼻舌身则不同

so the others do not take objects, that is the others are not the base for those that take the objects

所以，其他不缘取所缘，其他的就不是缘取所缘的依处

and then the last pair inseparable and separable

最后一对：不分离色、分离色

those that cannot be separated, and those that can be separated

不能够被分离的，能够被分离的

those that cannot be separated are earth water fire air

不能够被分离的是地水火风

form or visible object, smell, taste

颜色、香、味

tangibility and nutriment

触、食素

so these are called inseparable

这些被称为不分离色

that means they cannot be physically separated

意思是它们不能实际分离的

even in the smallest particle of matter there are these eight material properties

即使在最小的色法微粒里，也有这八种色法

so they can be separated in your mind

它们可以在你心里分开

they can be separated by understanding

可以通过理解分开

but they cannot be separated physically

但是不能实际分开

so whenever a…even in a particle of dust there are these eight inseparable material properties

即使在一粒尘土里，也有这八不离色

now on page 246

现在看页246 it is explained that the four great essentials

解释了四大种

and the four derivatives color, smell, taste and nutritive essence

及四种所造色：颜色、香、味及食素

are known as inseparable matter avinibbhoga rupa

合称为八不离色

so this is the pali name for inseparables

这个巴利语意思是不可分离

because they are always bound together and are present in all material objects

因为它们总是在一起，存在于一切色聚

from the simplest to the most complex.

从最小的，到最复杂的，都有它们

So everywhere we found these eight inseparable material properties

所以我们处处能看到这八不离色

The other types of material phenomena may be present or not,

其他的色法可以存在或不存在

and are thus regarded as separable.

所以被称为可分离色

so the others are physically separable

其他的是可以分离的

A material group (kalāpa) that consists solely of these eight elements is known as a “pure octad”

只拥有八不离色的色聚名为纯八法聚

now the groups we will study later on

我们稍后再学习色聚

so that group of these eight elements is called pure octad

这八个元素组成的色聚名为纯八法聚

that means not mixed with others just these pure inseparable material properties

就是说，不与其他色法混合只有这些不分离色

in pali they are called suddhaṭṭhaka

纯八法聚的巴利语是suddhatthaka

‘suddha’ means pure and ‘aṭṭhaka’ means having eight. suddha是“纯” atthaka是“八”

so the having eight pure material properties

所以具有八个纯色法

or a group with nutritive essence as eight

以食素为第八法的色聚

sometimes it called ojaṭṭhamaka.

以食素为第八法的色聚

“oja” means nutritive essence

“oja”指食素

and ‘aṭṭhamaka’ means eighth atthamaka意思是第八

so the nutritive essence as the eighth element

以食素为第八法的色聚

so sometimes you will find the word pure octad

有时候你会看到“纯八法聚”这个词

sometimes the same group of material properties are called group with nutritive essence as eighth

有时候，这个色法聚合被称为“以食素为第八法的色聚”

so these are the classifications of matter

这些是色法的分类

the inseparables are twenty

不分离色20种

so the others can be separated

其他的是可分离色

Thus the wise analyze in a fitting way the twenty-eight kinds of matter with respect to such divisions as the internal and so forth.

如是智者依内等正确地分析28种色法

this is just a verse to help your memory

这只是帮助你记忆的偈颂

now in the olden days these books were written for memorization

在古时候，这些书都是要求背诵的

even now in our country

即使在如今，在缅甸

novices and monks have to get it by heart

沙弥和比丘都要求背诵阿毗达摩

but don’t ask me

但是你们别让我背

I have forgotten many of them

我已经忘得差不多了

now there may be some who could not memorize the whole book

有些人不能背诵整部书

so for those the authors give some verses at the end of sections

对于这些人，作者在每节末尾写了一些偈颂

so now the summary here you see is a reminder of this section

就是这里对整节书的总结

so if you memorize this verse then you can remember this section

如果你记住了这个偈颂，那么你就记住了整个章节

so it is to help memorization that these verses are given at the end of the sections

节末的偈颂就是为了帮助记忆的

so in these days it may seem to to superfluous

但是如今看起来可能是多余的

it may mean to be repetitious

可能显得重复

but

但是

please understand that these books are written made for those who have no writing materials readily available

但是请理解，这些书的成书的年代，并没有很方便的书写材料

so for them

所以，对于他们而言

the memorization is the only way to own a book

记忆是拥有一部书的唯一方法

books were written on palm leaves and they were not easy to get

书都写在棕榈叶上，很难获得

so novices young novices how can they get a book

年轻沙弥，怎么获得书本呢

it would be very difficult for them to get a book

对于他们来说，获得一本书很困难

so in stead of getting a real book

所以不能获得一本实体书

they get it and put it into their stomach

他们就把整本书记在心里

so that way the book is always with them

这样，这本书就等于是随身携带了

so if you can memorize the whole book, it would be much better

所以，如果你能记住整本书，那更好了

if you can not, then these verses will help you to remember what was taught in the book

如果你记不住，这些偈颂就帮助你记住书中教授的内容

so there may be repetition like this in the whole of this book

所以，在这本书里，可能有类似这样的重复

so now we go to the next section

我们看下一节

rūpasamuṭṭhāna, the origination of matter

色法生起之源

how matter is produced how matter comes to be

色法如何产生的

or the causes of matter

或者色法生起之源

there are four causes of matter

色法生起之源有四种

taught in abhidhamma

根据阿毗达摩

the first one is kamma and the second is citta or consciousness

第一：业，第二：心

and the thirs is utu or temperature

第三：时节

the meaning of the word utu is climate or weather

意思就是天气、气候

but here climate or weather means heat or cold and so it is temperature

这里气候或天气的意思就是：冷热，所以是温度

and the fourth one is ahara you have met ahara

第四个就是：食，你们前面学过

so nutriment

营养素

these are the four causes of rupa

这就是色法生起的四个原因

so some rupas are caused by kamma some by consciousness and so on

有业生色法，心生色法

those we will study in this section

我们在此节学习

but first we must make sure we understand what kamma is

首先我们必须明白什么是业

what citta is and so on

什么是心，等等

relevant to this section

与此节相关

so

所以

there are 25 kinds of wholesome and unwholesome kamma 25种善、不善业

pertaining to the sense sphere and the fine material sphere

属于欲界和色界

so they produce in one’s internal continuum,

在内相续流里产生

material phenomena originating from kamma

业生色法

moment by moment beginning with rebirth linking

自结生起始的每一个刹那里

so

所以

in this section kamma means only 25

在这节里，业只是指25种

25 kinds of wholesome and unwholesome kamma 25种善、不善业

pertaining to the sense sphere and fine material sphere

属于欲界、色界

so

所以

unwholesome twelve is easy

不善业12，很容易

and then what

然后是什么？

wholesome sense sphere, so wholesome sense sphere means these

欲界善心，欲界善心意思是这些

and then wholesome fine material sphere so these

然后是色界善心，这些

so twelve plus eight plus five

所以是12加8加5 we have twenty five

有25种

so here kamma means just these twenty five cittas or the twenty five cetanas concomitant with thse cittas

这里，业指这25种心，或者这25种心里的思心所

and these are not taken

这些不是

here

这里

arupavacara wholesome

无色界善心

kamma is not taken here

这里的思心所不算

simply because they do not produce matter

因为不能产生业生色

arupavacaras are those who hate matter

无色界憎恶色法

and so they cannot produce matter

不能产生色法

so we are studying those kammas that produce matter and

我们学习业生色法

so we take kamma as twenty five

所以有25种业

twenty five means twelve akusala 25种就是12不善心

eight kamavacara kusala 8个欲界善心

and five rupavacara kusala

五个色界善心

so these cause or these produce material properties

这些产生色法

and those material properties are called kamma born material properties

这些色法被称为业生色法

as you know kamma is cetana

你们知道业就是思心所

so cetana accompanying these twenty five kinds of kamma

所以就是这25种业相伴的思心所

produce rupa that is called rupa born of kamma

产生的色法，被称为业生色法

and when kamma produces results

当业产生果报

it produces moment by moment beginning with rebirth linking

它从结生开始每一刻都产生

so from the first moment of rebirth linking

所以从结生的第一个刹那

at every moment all through the life

在生命中的每一刻

the kamma born matter is produced

都产生业生色法

so how powerful kamma is you can imagine

所以你们可以想象业是多么有力量

all through life the kamma born material properties are produced

在整个生命中，都产生业生色法

at every moment

每一刹那都是如此

at every submoment

每一个小刹那都是如此

so from the moment of the arising submoment of rebirth

所以从结生的生时小刹那开始

until let’s say death

直到死亡

at every moment, at every submoment in life

在生命中的每一个刹那，每一个小刹那

the kamma born rupas are produced

都产生业生色法

so here it says moment by moment, beginning with rebirth linking

所以这里说：“从结生开始的每一刹那里”

so please note this, because later on we have to make use of this

所以请注意，因为稍后我们会用到这个

and there is one word volitionally conditioned

这里有一个词“以行为缘”

now this word is connected here with material phenomena

这个词与色法有关

originated from kamma

业生色

but in the other books explaining this manual especially in Myanmar language

但是在缅甸，其他解释概要精解的书里

this volitional conditioned is connected with wholesome and unwholesome kamma

“以行为缘”与善不不善业有关

wholesome and unwholesome kamma that are volitionally conditioned

以行为缘的善不善业

because when you do kamma, you’re said to condition kamma

因为当你造业的时候，就是有为之业

the word saṅkhata you have met sankhata这个词你遇到过

those that are conditioned are called saṅkhata,

有为法被称为“行”

abhisankhata is pretty much the same

这里用的巴利词是abhisankhata

意思也是差不多

and abhisankhata or its sister word abhisankhara abhisankhata，或者它的同类词abhisankhara is always used relating to kamma

经常用来指“业”相关的

so it is better to connect it with wholesome and unwholesome kamma

所以，与善不善业相关比较好

rather than with material phenomena

比与色法相关好一些

ok, so twenty five kinds of wholesome and unwholesome kamma of kamavacara and rupavacara

好，25种欲界、色界的善不善业

produces kamma born matter

产生业生色法

from the arising moment of rebirth linking all through life

从结生开始，在整个生命里

at every sub moment of these types of consciousness

在这些心的每一个小刹那

so at the moment of arising kamma born matters are produced

在业生色法生时

and then at the moment of the presence of rebirth linking

在结生心住时

they are produced

业被产生

and the moment of disappearing

在灭时

the kamma born rupas are produced and so on

产生业生色法等等

so kamma born matter increases at every moment

在每一个刹那，业生色法都在增长

but after the seventeen moments

但是过了17个刹那之后

those that are produced seventeen moments previously will disappear

这些17个刹那之前产生的色法就会消失

now that is kamma

这就是业

then second is citta, consciousness

第二个是心

here also we do not take all eighty nine or one hundred and twenty one types of consciousness

这里，我们并没有涉及89或121心

only how many

只有多少心？

seventy five types of consciousness 75种心

only seventy five types of consciousness can produce material properties

只有75种心可以产生色法

and they are excluding the immaterial sphere resultants

它们是排除无色界果报心

and the two sets of fivefold sense consciousness

双五识

two sets of five.

双五识

fivefold sense consciousness are these up to this

双五识到这里

so seeing consciousness, hearing consciousness and so on these ten

眼识、耳识等，一共是十个

and then excluding the immaterial sphere resultants, these four

然后排除无色界果报心，这四个

so ten and four, fourteen 10加4，等于14 eighty nine minus fourteen we get seventy five 89减去14就是75 so these seventy five types of consciousness can produce matter that are called consciousness born

所以这75种心可以产生心生色法

or produced by consciousness

心生色法

now material phenomena produced by consciousness bring up starting from the arising moment of the first bhavanga

心生色法从第一个有分心生起开始

now it is important

这很重要

they are produced at what moment

它们是在何时产生的？

produce material phenomena originating from consciousness

产生心生色法

beginning with the first moment of life continuum

从有分心的第一个刹那开始

that means beginning with the arising moment of first continuum

意思是从第一个有分心的生时开始

immediately following the rebirth linking is first bhavanga

结生之后，随即就是第一个有分心 so with the arising moment of first bhavanga or at the arising moment of each citta

所以第一个有分心的生时，或者在每个心的生时

the citta born matter are produced

产生心生色法

now please note that it says

现在请注意，这里说

beginning with the first moment of life continuum

从有分心的第一个刹那开始

but they do so only at the moment of arising that means

但是只是在生时，意思是说

at every moment of arising

在每一个生时

the citta born rupas are produced

产生心生色法

so citta born rupas are not produced during the moment of presence and death or disappearing

所以心生色法不会产生于住时，也不会产生于灭时

only at the first moment of every citta

只是在每一个心的第一个刹那

only at the arising moment of every citta

只是在每一个心的生时

is citta born matter produced

产生心生色法

now in the note, page 248

在注释里，第248页

the rebirth consciousness does not produce consciousness born matter

结生心不会产生心生色法

since at the moment of rebirth, the matter that arises is born of kamma and

因为在结生时，生起的是业生色法

because this consciousness is a newcomer to the new existence

因为这个心初来到新一世

so the rebirth consciousness is the newcomer to the new existence

结生心初来到新一世

it cannot produce matter

不能产生色法

and the tenfold sense consciousness lacks the power to produce matter,

双五识缺少产生色法的力量

because it has no strong mental states as the jhana factors

因为它没有强大的心所作为禅支

now they are among the rootless cittas

它们是无因心

so since they are rootless they are not strong

因为它们是无因心，所以不是很强

so they cannot produce matter

所以它们不能产生色法

and the four immaterial resultants cannot do so since they arise only in the immaterial realms

四个无色界果报心不能产生色法，因为它们只在无色界生起

so these four arise only in arupavacara realms and so they cannot produce matter

这四个只在无色界生起，所以不能产生色法

now according to the commentators

根据论师的说法

mental phenomena are strongest at the moment of arising

名法是在生时最强

and material phenomena strongest at the moment of presence

色法是在住时最强

now this we must understand

我们要明白此点

rupa is strong at the moment of presence or ṭhiti second moment

色法在住时也就是第二个小刹那最强

but consciousness is strong at the moment of arising

但是心法是在生起时最强

when rupa has firs arisen

当色法初次生起

it is just arising and so it is not strong yet

它只是生起，并不是很强大

but during the presence moment of matter

但是在色法的住时

it becomes strong

它就变得强大

because how many sub moments are there for presence moments of rupa

对于色法住时，有多少小刹那

fifty one minus two 52减去2 forty nine 49 so when it lasts for forty nine moments it becomes strong

当它持续52个刹那，就变得强大

so rupa is strong during the, its presence moment

所以色法在住时最强大

that means forty nine sub moments

就是说49小刹那

and citta is said to be strong only at the present (arising) moment

心据说只在生时最强

so when it arises it is strong

当它生起时，是强大的

but when it reaches the present stage

当它到达住时

it becomes a little weak

它就稍微变得弱了

and then when it reaches the third stage it goes away

当它到达第三个小刹那，就消失了

so the mental phenomena are strongest at the moment of arising

所以，名法在生时最强

and material phenomena are strongest at the moment of presence

色法在住时最强

consciousness therefore produces matter only at its arising moment when it is strongest

心只有在生时，也就是最强时，才产生色法

not at the moment of presence and dissolutions

不是在住时或灭时

this is a basis for what is to be taught from now on

这就是从现在开始要教学的基础

so first say, we understand that there are twenty five wholesome and unwholesome kamma or rupavacara and arupavacara (kamavacara) producing kamma born matter

首先，我们要明白有25善和不善业或者欲界和色界业生色法

at every moment from the beginning moment of rebirth linking

在结生心开始的每一个刹那

and there are seventy five types of consciousness

有75种心

seventy five means except the ten seeing consciousness and so on and the four arupavacara vipakas 75种心意思是除了眼识等10种，和4种无色界果报心

so these seventy five types of consciousness produce consciousness born matter

这75种产生心生色法

at the every moment of the arising of every citta

是在每个心生起的每一个刹那产生的

so all through life, at one moment kamma born rupas are produced

所以在整个生命中，一个刹那产生业生色法

and at another moment, kamma born and then citta born rupas are produced and so on

另一个刹那，业生色法，然后是心生色法等等

so you can find out how many material properties will be at the first moment of relinking

所以你可以找出，在结生的第一个刹那有多少色法

and the second moment of relinking

在结生的第二个刹那有多少

at the third moment of relinking

在结生的第三个刹那有多少

and then at the first moment of first bhavanga and so on

在第一个有分的第一个刹那有多少，等等

I have question from yesterday

这里有一些昨天的问题

question 1: “bhante, I remember one jataka story in which the buddha on his way for alms passed a cow with a wound on his shoulder

尊者，我记得有一个本生故事说佛陀在乞食的时候，遇到一头牛，肩膀有伤

and smiled to himself

佛陀然后就笑了

ananda saw that and asked the buddha why he smiles

阿难看到后，就问佛陀为什么笑

the buddha pointed to a male god in the wound

佛陀指着伤口上的一个神像

and told ananda that it was a brahmana in its last life

告诉阿难说，这头牛前世是梵天

if the story is true, how do you explain

如果这个故事是真的，如何解释

what was just told while one cannot be reborn in a lower realm?”

我们刚学过的，梵天界的天人不能投生到更低的生存地？

although in the…I don’t know where you get this story from

虽然，我不知道你这个故事从哪里来的

but

但是

the story I remember is a she pig

我记得的故事是一头母猪

when the buddha saw the she pig, buddha smiled

当佛陀看到母猪，就笑了

and ananda asked why he smiled, and he said

阿难问他为什么笑，他说

this she pig was a brahma in her former life

这头母猪过去世是梵天

now a brahma cannot be reborn as an animal directly

梵天不能直接投生为畜生

so we must understand that

我们必须明白此点

a brahma is first reborn as a deva or as a human being

梵天首先投生到欲界天或者人

and then from there he can be reborn in the four woeful state

然后从那里他可以投身到四恶道

so sometimes we have to understand this with reference to abhidhamma

有时候，我们要根据阿毗达摩来理解这个

that is why abhidhamma is important for correct understanding of the teachings of the buddha

这就是阿毗达摩对于正确理解佛教很重要

question 2 “now with reference to yesterday question on abortion

与昨天的堕胎问题相关

I would like to follow up with another question

我想再提一个问题

can transference of merit be performed to an unborn

能不能将功德回向给没有出生

baby died of sickness in the mother’s womb

已经病死在母胎中的婴儿？

if not, why?”

如果不能，为什么？

I think we can share, because

我认为可以回向功德，因为

after it’s dead, it will be reborn in another world

婴儿死后，会投生到另外的世界

and if he may be able to know the sharing of merit and

他可能会知道回向给他的功德

also he may be able to take the share of merit

同时他也可能获得回向给他的功德

question 3: “please enlighten us on the significance of taking eight precepts on wesak day for lay devotees

请就在家人在卫塞节受八关斋戒的意义作开示

how and what should be done?”

应该做什么，怎么做？

now taking eight precepts is

受八关斋戒

better than taking five precepts

比受五戒好

you get more merit and you get less akusala when you take and keep eight precepts

你如果受持八关斋戒，获得的功德更多，恶业就会更少

so you don’t eat afternoon and that helps you to get rid of attachment for food

你过午不食，这样就能对治对食物的贪

and you don’t use flowers perfumes and so on so you reduce attachment to your body

你不使用香花曼庄严自身，这样你就减少对身体的执着

and “what should be done?”

该做什么

just keep the precepts

好好守这些戒

and polish the precepts you practice meditation

通过禅修稳固这些戒

question 4: “from personal experiences it is easy and comfortable to meditate on these auspicious day as well as all full moon and half moon day

从个人体验来说，在节庆的日子，初一或十五进行打坐，就觉得更轻松容易

please comment.”

请开示

any day any time is time for meditation

不管哪一天，不管什么时候，都适合禅修

not just the full moons or new moons or half moons

不仅仅是初一十五

so you can practice on any day and get the results

你可以在任何时候修行，并获得成就

but sometimes people are conditioned that this is auspicious day and on this day we must do something religious and in that days

但是有时候，人是会受到局限的觉得节庆之日必须做一些宗教活动

you may do practice on the full moon days and so on

认为应该在十五进行打坐，等等

so but we must not forget that

但是我们必须记住

any time is meditation time

任何时候都是禅修的时候

I think I told you about this, right?

我记得我跟你们讲过这件事，对吧？

when I was in Sri Lanka it was about maybe forty years ago

当年我在斯里兰卡，大概40年前

on the road there are signs

路上有很多标语

you know Sri Lanka is a country that produces tea

你们知道，斯里兰卡生产茶叶

so they want you to drink tea so that they can sell you tea

他们希望你多喝茶，他们就能卖给你茶叶

so the sign board say that anytime is tea time

所以路边的广告牌写道：任何时间都是喝茶的时间

[laughs] [笑] question 5: “if a person suffers from a terminal disease for some time and later

如果一个人因为晚期病症，然后

dies after losing consciousness

失去意识之后，就去世了

according to conventional terms he is said to die a peaceful death

根据通常的看法，他走的很安详

is it right to say that he has died peacefully and will be reborn in a happy realm according to buddhist terms?”

根据佛教，说他走的很安详，必定会投生到善处，这样讲对吗？

now since we are no buddhas

因为我们不是佛陀

we cannot say for certain that the person will die peacefully

我们不能肯定地说一个人死的很安详

and he will be reborn in a happy realm

他必定会投生到善处

because

因为

a man is very difficult to know especially the mind of others

一个人很难了知其他人的心

so just before death that person may have some thoughts of

所以，在临死的时候，这个人可能会

evil will or anger

有一些嗔心

so although he may die peacefully

虽然他可能死的很安详

if he died with that anger or some thoughts of evil will

如果他带着嗔心死去

then he cannot be reborn in a happy realm

他就不能投生到善趣

so we cannot say that person will be reborn certainly in a happy realm

所以我们不能说这个人必定投生到善处

but if that person is one who had practiced charity and others during his life

但是如果这个人在活着的时候，做善事

in the habit of doing good things to the other people

养成了帮助别人的习惯

then he may get a good state of mind just before dying

在临死的时候，可能是质量高的心

“is it possible to know which realm he is reborn in?”

能不能知道他投生到哪里去了？

no

不能

“through dreams, medicine etc.”

能不能通过托梦，或药物等办法知道

we do not know

我们不知道

you know during the time of the buddha

你们知道，在佛陀时代

when somebody dies they went to the buddha and asked the buddha

某人死去，其他人去问佛陀

whether that person is a sotapatta or not and so on

这个人是不是须陀洹等等

so buddha said, if you ask me this question every time a person passes away

佛陀说，如果每个人死了你们都来问我这个问题

I would not have time doing any other thing

我就没有时间做其他事情了

[laughs] [笑] so buddha taught them one standard by which to judge

所以佛陀教他们一个标准来判断

question 6: “we always read the suttas that beings can attain the different stages of sainthood by listening to the discourses

我们经常读到佛经说人可以通过听闻佛经证得不同程度的果位

are there instances where the people attain such stages by reading instead of listening?”

有没有不经过听闻，而是通过阅读佛经证果的例子

it is possible to attain stages by reading but

阅读佛经是可能证果的，但是

you know reading is like thinking

阅读就像是思考

it may be possible during the time of the buddha, the buddha was talking and you’re reading what the buddha taught.

在佛陀时代，是有可能的，佛陀讲法你阅读佛陀讲法的内容

but nowadays now when you practice meditation

但是如今，当你禅修的时候

you’re discouraged to read

并不鼓励你阅读

because reading even reading books on dhamma is a distraction from your main object of meditation or main practice

因为即便是阅读佛经，对你禅修的所缘也是种干扰

but through reading you may get something like penetration into some stages

但是通过阅读，你可能会获得对圣果的某种洞见

but it is doubtful whether one can reach sotapannahood or other stages just by reading

但是能不能通过阅读证得初果等，这个不肯定

so you have to practice

你必须通过修行

and the enlightenment consciousness must be preceded by vipassana moment

觉悟的心必须以内观刹那作为前导

question 7: “it is said a sotapanna will be reborn only seven times,

据说须陀洹只投生七次

is it seven times as a human or seven rebirth?”

是投生为人七次，还是投生七次？

it is said that seven times as a human or a deva

据说这七次是人或者欲界天人

so he may be going back and forth between human and deva or only in devas or only in human

所以他可能在人界、欲界天或者只在人界、只在欲界天往返七次

now the second question is a tough one

第二个问题比较难

question 8: “if a sakadāgāmī is reborn above bhūmi eleven

如果斯陀含投生到第11生存地以上，

that is above the deva realm

即投生在欲界天之上

or if a sakadagami is reborn in the brahma world

或者说斯陀含投生到梵天界

is will not be possible for him to be a once returner

这样他就不能成为一来果

because the general statement is that

因为根据通常的说法

enlightened persons who are reborn in the brahma world will not be reborn in the lower existence.

投生到梵天的圣者不会再投生到低级的生存地

so the question is it will not be possible for him to be a once-returner to be reborn as human once more time, how is that possible?”

问题是：一来果就不能再投生为人了，这怎么能成为可能呢？

so this is a tough question

这个问题很难

during my younger days

我年轻的时候

I attended the teaching of one very famous sayadaw

亲近过一个很有名的西亚多

he was very popular

他很受欢迎

and a lot of people a lot of monks went to him to study

很多人，很多出家人亲近他跟他学习

so whenever he encounter a place which is difficult to explain

当他遇到很难解释的问题

he said this place is making this old man exhausted

他就说：这个地方让这个老头子精疲力尽

[laughs] [笑] so normally, a sakadagami

所以，通常说，斯陀含

who is reborn in the brahma world

投生到梵天之后

will not be reborn in the lower world so he cannot come to the human life

就不会投生到低级的生存地所以就不返回人间

but in one book it is stated that

但是有一本书说

there may be anagamis who are reborn in brahma worlds

也有投生到梵天的阿那含

and so for them the name once returner is just a name

所以对于他们而言，一来果只是个名称

not to be taken too literally

不要死抠字眼

because there are six kinds of sakadagami six kinds of once-returners

因为有六种斯陀含，六种一来果

and only one of them is the real once-returner

只有一种是真正的一来果

the others are not real once-returners but they’re also called once-returners so

其他的不是真正的一类果但是也被称为一来果，所以

this also for a sakadagami who gets jhana here and then who is reborn in brahma world will not come back here

对于斯陀含在此处获得禅那投生到梵天，也不会返回到人间

but he can still be called sakadagami

但是他还是可以被称为斯陀含

because he is like the other sakadagamis who have attenuated his mental defilements

因为像其他斯陀含一样，他也减少了他的烦恼

“anagami who is reborn in bhumi 23 will pass away and will reborn in bhumi 24 to 27

投生到第23界的阿那含，死亡之后会投生到第24界到第27界

does it mean an anagami could be reborn four times in pure abode or five times in total is included the rebirth in bhumi 23?”

是不是说：阿那含可以在净居天投生四次如果算上第一次，一共投生五次？

yes, he can be reborn in the first of the pure abodes

是的，他可以投生到净居天第一界

and then if he does not make any advance then he may be reborn in the next one the next one

然后，如果他不精进，他可能会投生到下一界

until he reaches the highest one

直到投生到最高一界

and attains arahantship there

在那里证得阿罗汉果

so in that case

所以在这种情况下

he may have to go from one pure abode to another he will have to spend long time in samsara

他可能需要从净居天一个个投生，这样他可能要在轮回或中呆很长时间

“is it then number of rebirth for sekkhas is actually uncertain?”

是不是说有学圣者的投生次数是不确定的？

for sotapannas now seven times is a general statement

对于须陀洹，七次只是一个概述

even there are three kinds of sotapannas those who have one more rebirth or two to six rebirths and seven rebirths and so on

甚至有六种须陀洹，有可能只投生一次投生二到六次，投生七次等等

so we may say that rebirth for sekkhas is actually uncertain

所以，我们可以说对于有学圣者，投生次数是不确定的

for a sotapanna it can be seven times or it can be just one time or three four five six times and so on

对于须陀洹而言，可以是七次，也可以是一次或三四五六次，等等

qeustion 9: “as we know, we will die one day

我们知道，我们总有一天会死去

if we chant abhidhamma every day, will it help?

如果每天念诵阿毗达摩，会有帮助吗？

is it alright to chant at home?”

在家里念诵，好不好？

it’s ok to chant at home.

在家里念诵没有问题

but just chanting abhidhamma will not help you to escape death or to avoid death

但是单凭念诵阿毗达摩，并不能帮助你逃脱死亡

because death is unavoidable and it will come one day

因为死亡是不可避免的它迟早会来临

but if you chant abhidhamma everyday and you have some kind of concentration

但是如果你每天念诵阿毗达摩你就具有一些定力

chanting abhidhamma then it will help you to die peacefully

那么这样说，念诵阿毗达摩能帮助你安详地死去

qeustion 10: “Person A offered rations, for example, can food and rice to the Sangha.

某甲供养了僧团一批罐头大米等食物

Due to the excessive amount of can food and rice in the temple, these rations are donated to the needy or elderly homes by the temple.

因为僧团的食物很多，这些食物被寺院转送给其他需要的人或者安养中心的老人

Person B: donated the same rations to the needy or elderly homes directly without going through the Sangha.

某乙没有经过寺院，直接将同样的食物捐赠给需要的人或者捐赠给安养中心

Is there any difference in the merit between A and B?”

某甲和某乙的功德有区别吗？

[laughs] [笑] now it is said that the Sangha is the best field to sow the seed of puñña, right?

经文说僧团是最好的功德福田，对吧？

the last attribute of the Sangha is just that

僧伽的最后一个性质就是这个

so there are many places where buddha said

佛陀多次讲过

giving to the sangha brings abundant results

供养僧团带来丰厚的果报

that is why buddha always exhorted others to offer to the sangha

所以佛陀经常鼓励别人供养僧团

now when gotami, his step mother wanted to offer him a set of robes

当佛陀的继母苟达弥，想供养给他僧袍

he said offer to the sangha

他让她供养给僧团

so offering to the Sangha can bring more results than offering to the needy or elderly homes

较之于供养需要的人或安养院，供养僧团带来更多的果报

so I think offering through the temples through the temple means through the Sangha

我认为通过寺院，通过寺院就是通过僧团

is better than just directly donating to the needy or to the elderly homes

比直接捐献给需要的人或安养院更好

question 11: “if a person is reborn as a human

如果一个人投生为人

will his rebirth be in the same raise and religion as in his previous life?”

会投生到过去世相同的宗教环境吗？

if it is true, we will always be buddhist or always be christians all through samsara.

如果是这样，我们在轮回中就永远是佛教徒或者基督徒

it is not sure where we will be reborn

我们投生到何处是不确定的

sometimes even a buddhist may die and born of christian parents and vice versa

有时候，佛教徒会投生为基督徒相反，基督徒也会投生为佛教徒

so this is the uncertainty of rebirth for those have not attained enlightenment for the puthujjanas

没有证得觉悟的凡夫，投生是不确定的

so a puthujjana can be reborn anywhere

凡夫可以投生到任何地方

but if that puthujjana has a good accumulation of paramis

如果这个凡夫积累了很多波罗蜜

even if he is reborn in a different religion

即便他投生到别的宗教环境

I think he will come back to the original religion

我觉得他也会回到佛教来

question 12: “…theravada tradition, the aim is to be an arahant

根据上座部传统，目标是称为阿罗汉

now I have a few questions in regard to the following: buddha and arahants

我有一些关于佛陀和阿罗汉的问题

a buddha can be described as someone who has awaken the thought of enlightenment to relieve suffering of all sentient beings.

佛陀可以被描述为某个觉悟并要帮其他众生摆脱痛苦的人

arahant is one who has the ten fetters and no longer…”

阿罗汉是具有十结的人，不再……“

I think who has destroyed, maybe

我觉得这里可能是“断除十结”

“…the ten fetters and no longer subject to rebirth.

断除十结，不再轮回

in theravada tradition the aim is to be an arahant

根据上座部的传统，目标是阿罗汉

there is also mentioned of buddhas in suttas

在巴利圣典里，也有提到诸佛

how is buddhahood attained in theravada tradition since an arhant no longer subject to rebirth?

因为阿罗汉不再投生，那么，根据上座部，如何成佛？

is there any difference in the stages in appanā between the arahants and buddha?”

阿罗汉和佛陀在禅那阶段有何不同？“

now

现在

it is not true that in theravada the aim is to be an arahant

说上座部的目标是成为阿罗汉并不正确

theravada has opened to its adherents different ways of enlightenment

上座部给信众提供不同觉悟的方式

a person can aspire for buddhahood or he can aspire for arahantship

信众可以追求成佛，也可以追求阿罗汉

and even arahantship he can aspire for the chief discipleship, or great discipleship or just an ordinary discipleship

甚至阿罗汉果，也分成首座声闻果大声闻果，普通声闻果

so it is open to the adherents of theravada buddhism to choose from these five ways of body of enlightenment

所以这都是由信众来选择这五种形式的觉悟

so it is not true that theravada aim is to be an arahant

所以说上座部的目标是成为阿罗汉是不对的

although for many people it is true

虽然很多人觉得是这样

but

但是

theravadas can also aspire for buddhahood and become buddhas

上座部信徒也可以追求成佛，并且成佛

“how is buddhahood attained in theravada tradition?”

根据上座部，如何成佛？

it may be a long talk

这个就说来话长了

now you aspire for buddhahood, right? and then you have to get the prophecy in the presence of a living buddha

你追求佛果，对吧？你需要在世的佛陀给你授记

and then after that time you try to accumulate or fulfill the perfections

然后你要积累成就波罗蜜

for a long long time

经过很长的时间

and when your perfections are fulfilled

当你的波罗蜜都成就了

when your perfections have become matured

当你的波罗蜜成熟了

then you will reach buddhahood

你就可以成佛了

so it can be a long long term before you become a buddha if you aspire for buddhahood

所以如果你追求佛果，可能要经过很长的时间

but you can become a buddha

但是你可以成佛

now mostly people understand that

大多数时候，人们认为

in theravada tradition the aim is to be an arahant

上座部的目标就是称为阿罗汉

and then there have buddhas also how do the theravada buddhists become buddhas or something like that

但是上座部也有佛，那么上座部的佛教徒怎么成佛呢，等等

theravada buddhists also can aspire for buddhahood and they can become buddhas also

上座部佛教徒也可以追求佛果他们也可以成佛

so they don’t have to borrow a buddha from the other tradition

所以并不需要从其他传统借一个佛陀

“is there any difference in the stage in appanā

between an arahant and a buddha?”

阿罗汉和佛陀的禅那阶段有什么区别？

I think it is yes and no

我觉得回答既肯定又否定

in the eradication of mental defilement there is a little difference

对于烦恼的断除，只有一点点区别

now arhants eradicate mental defilements and buddha also eradicate mental defilements

阿罗汉断除了烦恼，佛陀也断除了烦恼

but it is said that

但是据说

buddhas can eradicate mental defilement without any residue without any let us say smell or something like that

佛陀可以没有任何残余地断除烦恼

so buddhas can eradicate mental defilements along with the habits contingent upon the mental defilement

所以佛陀可以断除烦恼和伴随烦恼的习气

but it is said that arahants although they eradicate mental defilements are unable to shake that habits

但是据说阿罗汉虽然断除了烦恼，但是没办法断除习气

so that is the difference between the eradication of mental defilements between the arahants and the buddhas

所以这就是在断除烦恼上，阿罗汉和佛陀的区别

in the attainment of jhanas also because

在获得禅那上也是如此，

the question is appanā因为这个问题是关于根本定的

so in the attainment of jhanas also

在获得禅那上，同样

there can be difference

也有区别

as well as there can be no difference

也可以说没有区别

because when arhants attain the eight or nine jhanas

因为当阿罗汉获得八个或者九个禅那

they are the same as that the buddha attained

与佛陀获得的禅那是一样的

but what the buddha attained are not just the attainment but this attainments are accompanied by what are called the knowledges that are peculiar to buddha

但是佛陀获得禅那，还伴随着特有的佛智

question 13: “and thought process, eye door thought process can the object for kamma kammanimitta gatinimitta only one or more such as K and KN?”

……心路过程，眼门心路过程，业、业相、趣相的所缘一个还是多个？“

I don’t understand this question

我看不懂这个问题

now in one life

在一期生命中

the object of patisandhi bhavanga and cuti they are the same

结生、有分、死亡心的所缘是一样的

so if the object of patisandhi is kamma,

所以如果结生心的所缘是业

then for that life kamma will be the object of bhavanga and cutis

那么此生中有分和死亡心的所缘也是业

so there is no variation

不会有变化

but for the next life

但是对于下一世

it may be kamma or kammanimitta or gatinimitta

就可能是业、业相或趣相

even it was kamma that kamma may be different from the kamma of old or previous life

即使是业，这个业也可能与上一世的业不同

and “kamma can be described as deeds and results with intention behind the action.”

业可以被描述为行为和行为动机的果报“

results with intention?

动机的果报？

I don’t know what this mean

我不知道这是什么意思

kamma can be described as deeds

业可以被称为行为

and “results with intention behind the action”

行为的动机产生的果报“

results are the fruits produced by kamma

果报是业的果实

not the intention

不是动机

intention is actually kamma

动机实际上是业

so with intention you do something that is a kind of volition

你带着动机做某事，这是某种形式的思心所

question 14: “in killing for example, requires one to know that the being to kill is living

杀生成犯，需要知道被杀的是活物

the intention of killing and the method of killing

要有杀心，要兴方便

in noble eightfold path there is mention of right livelihood,

在八正道中，有正命

a butcher killed for a living

屠夫通过杀生来生活

but yet the volition during the act might not be greed or hatred

但是他杀生的时候，心里可能没有贪、嗔

it is impossible according to the teachings of the buddha to kill somebody without hate or dosa or ill will”

根据佛陀的教法，没有嗔，就不构成杀生“

although the killing may be a mercy killing

虽然可能是出于慈悲而杀生

at the moment of killing it is definitely accompanied by ill will or dosa

但是在杀生的时候，绝对是伴随着嗔的

“so a butcher kills for a living but yet the volition during the act might not be greed or hatred

所以屠夫杀生为生，杀生的时候没有贪或嗔

the whole course of action is carried out without the intention to kill.”

整个过程就不具有杀生的动机。“

no

这种说法不对

because there is killing he kills so he has an intention to kill

因为这是杀生，他杀了动物，就有杀的动机

“can venerable kindly comment on this?”

“尊者能不能就此开示一下。”

so there is always the intention to kill when somebody kills a living being

所以，当杀生的时候，永远都有杀生的动机

because he has intention he kills

因为他有动机，他就杀生

if he has no intention he will not kill

如果没有动机，他就不会杀生

so a butcher kills for a living but killing itself is an akusala act

屠夫杀生为生，但是杀生本身是不善业

it can never be neutral act

永远不会是中性的行为

question 14: “all beings are the masters of their own kamma

一切众生都是他们自身业的主人

how and why those human beings reborn as twin, triplets

那么有些人怎么投生为双胞胎、三胞胎的

or take the same sight or destiny in the same mother womb

在相同的母胎中，具有相同的趣相

can you enlighten us on this?”

你能就此进行开示吗？“

all beings are the masters of their own kamma”

所有众生都是自己业的主人“

it is not said that way

不是这样说的

all beings have kamma as their own property

所有众生以业为自身的财产

kamma is their matrix or mother kamma is their relative and so on

业为众生之母，业是众生的亲眷等等

beings are born different ways like twins or triplets or whatever

众生以不同方式投生：双胞胎、三胞胎等等

depending on the kamma their deed in the past

根据他们过去所作的业

to be reborn as a human being is the result of kusala kamma

投生为人是善业的果报

but there are other akusala kammas of obstructive nature

但是其他不善业，具有阻碍的性质

and so they may interfere with the rebirth as human beings so there may be twins or triplets or sometimes they are born with defects

它们可能会干涉到结生为人，可能产生双胞胎，三胞胎，或者出生时有缺陷

so that is all because of kamma in the past

所以这些都是因为过去的业

so twins or triplets may take the same sign of destiny in the mother’s womb

双胞胎、三胞胎可能缘取母胎中相同的趣相

because they are to be there together

因为他们一起在同一个母胎

if they have the sign of destination during deat,that sign may be the same

如果他们具有死亡时缘取的是趣相，那么他们的趣相可能是一样的

but if their object is not sign of destination but kamma or kammanimitta they can be different

但是如果他们的所缘不是趣相，是业或业相，那么就可以不同

Disk02track12

May I have your views on certain traditional religious practices performed by certain religion sect during funeral wakes with respect to rebirth linking

你能谈谈，某些宗教团体在葬礼守灵仪式上，举行的传统宗教仪式，它与投生的关系

according to what circulating in the community

根据这个团体流行的说法

the soul or mind of the departed would be wandering above the corpse matter during mourning period before rebirth

亡者的灵魂在投生之前，在祭奠期间，会在尸体上方游荡

during funeral wakes, religious leader would chant certain sutra or mantra

在守灵的时候，该宗派有人领头念诵某种经文咒语

to review the course of life

回顾亡者的一生

seek forgiveness for any wrong doing, reinforce on good merits making to help the departed gain rebirth in three rooted plane of existence in next life

对过去的恶业求忏悔，做功德帮助亡者在下一世获得三因结生心

due to the constrain of land pace available for accommodating the projected population cremation of dead bodies and disposing of the ashes in the seas

因为土地资源的限制，亡者遗体火化后就撒到大海去

would alleviate the pressure for this scarce land resources

这样就会缓解土地资源稀缺带来的压力

I wish to know if such an action would in any way have negative effect on doers

我想知道这样的行为会不会对举行仪式的人带来负面的影响

according to the consideration what the dhamma specified

根据佛法来考量这些

hungry ghost festival is observed during the lunar seventh month

饿鬼节是在农历七月举行

bodhisattva mahasattva

菩萨们

earth store bodhisattva is remembered

纪念地藏王菩萨

on the thirtieth day of the seventh luna month

是在七月三十

vow that he would only enter buddhahood after uplifting all those who are suffering in hells

地藏菩萨发愿：地狱不空，誓不成佛

in this respect would those chanting of sutra mantra and good merit making help the departed to gain rebirth in three rooted plane existence

这样来说，这些经咒的念诵、做功德会不会帮助亡者获得三因结生心

I have heard from a friend about offering of joss sticks

我听说一个朋友会上香

it should not matter whether the height of the joss stick is tall or short

香的长短是没有关系的

it is not interpreted as the merits gained from such offerings would be proportional do the offerings may

这个不是说：这些供养行为就是与所获功德成比例

in this regard, I wish to know, is this wrong view? thank you, venerable

这样，我想知道，这是邪见吗？感谢尊者

so

好

according to the teachings of the buddha

根据佛陀的教法

the soul or mind not really soul

灵魂并不是真正的灵魂

of departed would be wandering above the corpse of matter during mourning period

亡者的灵魂在祭奠期间，会飘荡在尸体上方

so that may or may not be true

这种说法可能对，也可能不对

for some person it’s may be true

对于某些人，可能是对的

but not for every person

但是并不是对所有人都是如此

a person may be reborn as a ghost and then he maybe hovering above the corpse

一个人可能会投生为鬼，他就会飘荡在尸体上

but as I said before

但是我之前说过

that is the other life so it’s not the interim life between two rebirths

投生为鬼就是第二世了，并不是两世之间的过渡

during funeral wakes religious leader would chant certain sutra mantra to review the course of life

在守灵的时候，有人领头念诵经咒，回顾亡者的一生

seek forgiveness for any wrong doing, reinforce on good

为他过去的恶业求忏悔，加强善业

merits making to help the departed gain rebirth in three rooted plane of existence in next life

帮助亡者在下一世生起三因结生心

now when a person dies, he is already in the next life

现在如果人死了，他就已经在下一世了

and also

同时

the chanting of sutras and mantras by people of this life can not have him

对于此世的人念诵经咒，并不能帮助他

and forgiveness, he has asked forgiveness himself and we cannot ask forgiveness for him

他需要自己求忏悔，别人不能替他忏悔

although they may be traditional and cultural

虽然这可能是传统，是一种文化

they’re not real help to those who has departed

但是对于亡者，并没有什么真正的帮助

we cannot help a person to be reborn in three rooted plane of existence after his death

我们不能在人死后，帮助他获得三因结生

he is already there so there is no help

他已经投生到下一世，所以就没有帮助

and then like scarcity of land space and so on

然后“土地资源的稀缺”等等

in Buddha’s teachings

根据佛陀的教法

it is immaterial whether there is a cremation or burial

是火化还是土葬，不重要

where the body is cremated or buried

骨灰撒在哪里，葬在哪里也不重要

because once a person has died then he is no longer here he is in another existence

因为，只要人死了，他就不在这里，就在下一世

and whatever we do to the body left behind has no effect to him

不管我们对他的遗体做什么，都不会影响到他

but to save the previous land

但是为了节省宝贵的土地资源

people may practice cremation and then scatter the ashes in the seas

人们可能会火化，将骨灰撒到海里

I don’t know whether it is allowed to scatter the ashes in the seas here in this country

我不知道你们国家准不准许将骨灰撒到大海

in the united states it is not easy

在美国，很难

they don’t want you to contaminate the environment

他们不希望你污染环境

and holy ghost festival, it is a mahayana festival and

鬼节，是大乘的节日

according to what I understand about Buddha’s teachings for those who has departed

对于亡者，根据我对佛教的理解，

it is very different here

这里很不一样

and then the vow that he would only enter buddhahood after uplifting all those who are suffering in hells that is doubtful

发愿：地狱不空，誓不成佛，这很值得怀疑

I don’t think anybody can uplift every being in hell

我认为没有人能够渡尽地狱众生

because they are suffering in hell according to their own kamma

因为他们根据他们自己的业在地狱受苦

and so no body can go there and lift them up according to the theravada teachings

所以，根据上座部佛教，没有人能够到地狱去把他们救出来

now venerable Maha moggallana often visited hells

大目犍连经常访问地狱

but he could not take any hell creature with him say from hell

但是他也不能将任何众生从地狱带出来

what he could do is just talk to them and to do good or meritorious deeds and so on

他能够做的只是从语言上劝说他们让他们做善事等等

joss sticks or whatever offering you do

不管你是上香，还是做什么供养

what is more important is your intention your cetana

你的动机，你的思心所更重要

rather than the size of offering you make

并不是你供养的东西有多少

now it is said that even offering just one flower can help you to avoid rebirth in woeful states in many many world cycles

据说即便是供养一朵花，也能帮助你在很多大劫里避免投生到恶道去

so then buddha said, if the mind is clear

所以佛陀说，如果心很清明

there is no such thing as a little dana, a little punna

就不会有小布施、小功德这回事

so if you do it with the right state of mind

如果你用正确的心行去做

then the size of offering does not count

供养的大小没有任何关系

so it is your intention it is your goodwill, it is your kusala cetana that is important

所以，你的动机，你的善念，你的善思心所，这才是重要的

then I have to stop here it is

到此为止

[sadhu, sadhu, sadhu] [萨度，萨度，萨度]

Disk02track13

yesterday we were at the beginning the section the origination of the matter

昨天我们开始学习了色法生起之源的

so there are four causes of matter

色法有四种生起之源

and they are kamma, consciousness, temperature and nutriment

业、心、时节（热能）与食（营养）

and kamma produces kamma born matter at the arising moment of relinking

业在结生心的生时产生业生色法

and also it produces kamma born matter at every sub moment all through life

同时在生命期间，每一个小刹那，都产生业生色法

and kamma here means twenty five wholesome and unwholesome kamma of kamavacara and rupavacara

业在这里指25欲界、色界的善不善业

and cittas

心

here citta means seventy five types of consciousness

这里心意思是75种心

excluding the immaterial sphere or arupavacara vipakas and then

除去无色界果报心，以及

two sets of fivefold sense consciousness they are seeing consciousness, hearing consciousness and so on

双五识，就也是眼耳识等等

and they produce material phenomena originating from consciousness

它们产生心生色法

that means consciousness born matter beginning with the first moment of life continuum

也就是说心生色法，从有分的第一个刹那开始

life continuum means the first life continuum immediately follows the rebirth

有分就是，结生之后的第一个有分

so from that time on at every moment of arising of each citta

从此刻开始，每个心的生时

the citta produces the citta born matter

该心产生心生色法

cittas are said to be strongest at the moment of arising

在生时，心据说是最强的

and matter is said to be strongest at the moment of presence

色是在住时最强

now among them there is something we should note

其中，我们要注意

and so that is given on page 248

在248页有介绍

among those cittas the javanas of absorption also uphold the bodily posture

于此，安止速行也保持姿势

that means in addition to producing citta born matter

意思是除了产生心生色法

they also uphold the bodily postures

它们也保持身体姿势

and they’re javanas of absorption

它们是安止速行

now javana of absorption means javanas of rupavacara, arupavacara and lokuttara

安止速行就是色界、无色界、出世间的速行心

so they are altogether, how many javanas of absorption?

所以一共多少个安止速行？

rupavacara kusala and kiriya

色界善心和唯作心

arupavacara kusala and kiriya

无色界善心和唯作心

and eight lokuttaras

以及八个出世间心

so altogether there are twenty six of them

所以一共有26个

so these javanas are called appanā javanas in pali

所以这些速行被称为安止速行

these javanas of absorption also uphold the bodily postures

这些安止速行也保持身体姿势

now that is why people can keep one posture for a long time when they are in absorption

所以人们可以在安止中保持姿势很长时间

that is why a person can be just sitting for the whole day or even seven days when they are in the appanna attainment

当他们在安止禅那中，可以坐一整天，或坐七天

so appanna javanas can

所以安止速行可以

uphold or maintain the bodily postures in addition to producing consciousness born matter

除了产生心生色法，还保持身体姿势

and then determining consciousness

确定心

javanas of the sense sphere

欲界速行心

and direct knowledge consciousness

神通心

produce also bodily and vocal intimation

也能产生身表与语表

there are two intimations bodily and vocal

两种表：身表、语表

so the determining consciousness, determining consciousness means the manodvāravajjana

所以确定心，意思就是意门转向心

from among the eighteen ahetuka cittas

属于18无因心之一

so the determining consciousness and javanas of sense sphere, kamavacara javanas

确定心和欲界速行心

so twelve akusalas 12个不善心

one smile producing, eight kamavacara kusala and eight kamavacara kiriya

一个生笑心、八个欲界善心、八个欲界唯作心

so they produce in addition to producing consciousness born matter, bodily and vocal intimation

他们还产生心生色法、身表、语表

and then the thirteen javanas accompanied by joy produce smilling too

此外，十三悦俱速行也产生笑

so the thirteen javanas accompanied by joy produce in addition to kamma born matter smiling also

所以除了产生业生色法，十三悦俱速行心产生笑

but it is to be understood that also means not just in addition to producing consciousness born matter

这里也是指不仅产生心生色法

but also uphold bodily postures

也能保持身体姿势

produce bodily and vocal intimation and the last produce smiling

产生身表、语表，最后也产生笑

this is shown in the table on the right side

这个可以在表的右边看到

this table goes through the types of consciousness in detail

这个表详细解释了心的种类

so greed rooted joy that means four cittas accompanied by lobha and somanassa

悦俱贪心，就是说四个悦俱贪心

there are four of them

一共是四个

and they can produce consciousness born matter

它们可以产生心生色法

they can uphold postures they can produce bodily and vocal intimation

它们可以保持姿势，它们可以产生身表、语表

and also they can produce smiling

它们也可以产生笑

and then the other four accompanied by equanimity

另外四个舍俱的

they can produce three things but not smiling

它可以产生前三个，但是不能产生笑

because you smile with joy

因为你笑的时候需要悦俱

you smile with somanassa and not you smile with upekkha

笑的时候是悦俱，不能是舍俱

and then hate rooted two

然后是嗔相应的两个心

can produce again three of them but not smiling

可以产生前三个，但是不能产生笑

and delusion rooted because they’re accompanied by equanimity produce three and not the last one smiling

痴相应的心，因为它们是舍俱所以产生前三者，不能生笑

and then sense consciousness ten, that means seeing consciousness, hearing consciousness and so on

然后是双五识，就是眼耳识等

they produce none

什么也不产生

and two receiving consciousness they produce consciousness born matter only

两个领受心，只产生心生色法

three investigating they produce consciousness born matter only

三个推度心，只产生心生色

and five sense door adverting

五门转向心

it produces consciousness born matter

产生心生色

and mind door adverting

意门转向心

that is the determining consciousness also

也就是确定心

so it produces consciousness born matter

它产生心生色

upholds posture and produces bodily intimation

保持姿势，产生身表

but not smiling

但是不产生笑

and smile producing, all four of them

阿罗汉生笑心， 产生四种

so it produces consciousness born matter

它产生心生色法

upholds posture produces two intimations and also produces smiling

保持姿势，产生两表，产生笑

and then sense sphere wholesome accompanied by joy they are four

然后是欲界悦俱善心四个

so they produce all four

产生所有四者

and sense sphere wholesome accompanied by equanimity there are four of them

欲界舍俱善心，四个

so they produce just three not smiling and then

只产生三个，不生笑，

the resultant consciousness

果报心

all eight produce consciousness born matter only

所有八个，只产生心生色法

and then functionals

唯作心

sense sphere functional accompanied by joy all four

欲界悦俱唯作心，产生所有四个

and accompanied by equanimity the first three

舍俱，产生前三者

and then fine material sphere wholesome there are five of them, first jhana, second jhana, third, fourth, fifth jhana

色界善心五个，第一禅那、第二、第三四五禅那

so they produce consciousness born matter and also they uphold the bodily postures

它们产生心生色法，也保持身体姿势

now they belong to appanna javanas

它们属于安止速行

and then the resultant ones

然后果报心

can produce mind born matter only not postures and so on

只能产生心生色法，不能保持姿势等

and the functionals because they are javanas they produce mind born matter and uphold postures

唯作心，因为它们是速行，它们产生心生色法，保持姿势

immaterial sphere wholesome four, four arupavacara jhanas kusala

无色界善心四个，

they produce mind born matter and uphold posture

它们产生心生色法，保持姿势

but the resultant nothing at all

但是果报心，什么也不产生

and the functionals again four

唯作心，也是四个

they produce consciousness born matter and uphold postures

它们产生心生色法，保持姿势

supramundane eight, because they are javanas of absorption

出世间心八个，因为它们是安止速行

they produce consciousness born matter and they uphold postures

它们产生心生色法，保持姿势

direct knowledge, abhiñña, direct knowledge means abhiñña

神通心

abhiñña is the specially developed fifth jhana

神通心是通过第五禅特别开发出来的

so there are two of them

所以有两个

one is kusala the other is kiriya

一个是善心，另外一个是唯作心

so these two can produce consciousness born matter uphold posture

这两个可以产生心生色法，保持姿势

and produce bodily and vocal intimation but not the smiling

产生身表、语表，但是不能生笑

so how many javanas produce smiling

所以，有多少速行生笑？

four, one, four, four, thirteen

四，一，四，四， 13个

now among those thirteen if you go to the bottom of the page 248

在这13个之中，你们看248页底下

trainee smile with six of these cittas

使有学圣者生笑的是六种心

so trainees are those who have reached enlightenmenet but who are not arahants

有学就是不是阿罗汉的觉悟者

so sotapannas, sakadagamis and anagamis

须陀洹，斯陀含和阿那含

so they smile with six of these cittas

有六种心能使他们生笑

there are two connected with wrong view excluded

两个邪见不相应心

this is, read from the beginning

从开始看起

an ordinary worldling may smile or laugh with any of the four cittas rooted in greed and accompanied by joy

四个悦俱贪心可以让凡夫生笑

and with any of four great wholesome cittas accompanied by joy

四个悦俱大善心也可以让凡夫生笑

so they may smile with akusala

所以他们可以以不善心生笑

and they may smile with kusala

也可以以善心笑

so they smile with one of the eight types of consciousness

这八种心之一可以让他们生笑

but the trainees smile only with six

但是有学只能以六种心生笑

because trainees have eradicated with wrong view and doubt

因为有学已经断除了邪见和疑

since they don’t have consciousness with wrong view these two are excluded

因为他们没有邪见相应的心，这两个就排除了

so only six cittas remain and

所以只剩下六个心

with one of these six cittas trainee smiles

有学可以以这六个心生笑

arahants may smile with one of the five cittas

阿罗汉可以以五个心之一生笑

the four joyful great functionals

四个悦俱大唯作心

that means kamavacara kiriya accompanied by somanassa

意思是欲界悦俱唯作心

and then smile producing citta

在加上阿罗汉生笑心

and buddhas also with one of these five smile producing cittas

佛陀也是以这五个心之一生笑

so this is how the rupas or matter, material properties are produced by different types of consciousness

这就是不同的心如何产生色法

and also the upholding of bodily postures

以及保持身体姿势

and producing bodily and vocal intimation and producing smiling

产生身表，语表，生笑

so from this chart we know what type of consciousness produce what type of matter

从这个表，我们就知道什么心产生什么色法

this is the mind born matter

这是心生色法

the production of mind born matter

心生色法

now we come to the temperature born matter

现在看时节生色法

temperature means heat or cold

时节指冷热

it is a fire element

是火界

so this fire element which comprises both cold and heat

所以火界包括冷和热

on reaching its stage of presence

在达到住时

produces according to circumstances

根据情况产生

both internal and external material phenomena originating from temperature

在内以及在外时节生色

so here there are two kinds of temperature, internal and external

这里有两种时节，内和外

and they produce only when they reach the present stage

它们只在住时才产生

now as the material properties are strongest at the stage of presence

因为在住时色法最强

they produce temperature born matter only when they reach the present stage

只有当它们达到住时，它们才产生时节生色法

now consider the patisandhi citta

现在看结生心

so at the first sub moment of patisandhi citta what meterial properties are produced

在结生心的第一个小刹那，产生什么色法

kamma born, right?

业生，对吧？

so kamma born materials are produced at the arising moment of relinking

所以在结生心的生时，产生业生色法

but at the presence moment of relinking

但是在结生心的住时

those kamma born material properties reach the stage of presence

这些业生色法达到住时

so when they reach the stage of presence they are strong

当它们达到住时，很强大

so among them there is the fire element

所以，此时就有火界

it may be cold or it may be heat

可能是冷或热

and so this fire element produces temperature born material properties from that moment

所以这个火界在此时产生时节生色

and at the next moment also

在下一个刹那

those that arise at the presence moment of relinking

在结生心的住时生起的

reach the present stage

达到了住时

then they are strong and they produce and

它们变强大，所以它们产生

so almost at every moment

所以几乎是每一个刹那

except the first sub moment of relinking consciousness temperature born matter is produced

除了结生的第一个小刹那，产生时节生色

and then we have nutriment born rupa

然后我们有食生色法

so nutriment known as nutritive essence on reaching its stage of presence

食，也就是食素，在达到住时

produces material phenomena originating from nutriment at the time it is swallowed

在吞下时产生食生色

now it is just a convenient statement that when at the time it is swallowed

“在吞下时”这只是一个方便的说法

even before you swallow it, when you put it in your mouth and then

即使在你吞下它之前，当你将它放到嘴里

the essence in the food touches the taste bud

食物中的食素接触到味蕾

then from that time on nutriment born rupa is produced

从此时开始，食生色法就产生了

not only when you swallow it so

不是仅仅在你吞下的那一刻

even before swallowing you can experience the taste

即使在你吞下之前，你都能体验到味道

so when you experience the taste the taste buds experience the nutriment in the food

当你体验到味道时，味蕾就体验到食物里的食素

and so when those nutriments in the food reach the present stage

所以当食物里的这些食素达到住时

then they produce nutriment born rupa

那么他们产生了食生色法

now in the note, in the guide

在注释里，在助读里

there is a saying the internal nutriment essence supported by the external

书上说在外在食素的支持下，内在的食素

produces material phenomena at the moment of presence starting from the time it is swallowed

从吞下的时候，在住时产生色法

now

现在

it is the opinion of one teacher

这只是某个论师的观点

so according to the opinion of that teacher

根据这个老师的观点

it is the internal nutritive essence

是内食素

that produces nutritive born matter

产生食生色法

it produces nutritive born matter when it gets support from the external nutritive essence

在外食素的支持下，内食素产生食生色法

now there is nutritive essence in the food

食物里有食素

and there is nutritive essence in your body

身体里也有食素

so according to this view

根据这种看法

what produces the nutritive born matter

产生食生色法的

is the internal nutritive essence

是内食素

but it can produce only when it gets the support of the external nutritive essence

但是只有在外食素的支持下，它才能产生食生色法

that means only when you eat something and you get nutriment from outside do they produce nutritive born rupa

意思是只有当你吃东西时，从外部获得食素，才能产生食生色法

but there are other teachers who believe that

但是其他有些老师相信

external nutritive essence can also produce nutritive born matter

外食素也能产生食生色法

now you eat something and you gain weight or you

你吃东西，你体重增加

take some medicine and you become healthy and so on

你吃药，病就好了，等等

and so they explain that that is the nutritive born matter caused by external nutriment

所以他们解释说，这就是外食素产生的食生色法

so whether they are internal nutritive essence or external nutritive essence

所以不管是内食素还是外食素

that produce nutritive born matter

产生食生色法

they produce only when they reach the stage of presence

它们只是在住时才产生食生色法

and not at the stage of arising

在生时不产生

and not at the stage of dissolution

在灭时也不产生

so now we try to find out which material properties are caused by which cause

现在，我们要找出什么色法由何种原因产生

so for these please turn to the chart at the end of this chapter

现在翻到本章结尾处的表格

so on page 263 263页

the second part of the chart

表格第二部分

so there you see four causes

你可以看到四种原因

and four causes are kamma consciousness temperature and nutriment

分别是：业、心、时节、食

so kamma born how many are kamma born here?

所以多少是业生色法

eighteen, right?

十八种，对吧？

earth, water, fire, air and then

地水火风

eye, ear, nose, tongue, body

眼耳鼻舌身

and form

色

not sound, and smell, taste, tangibility

没有声，但是有香、味、触（地火风）

femininity, masculinity, heart base

男根、女根

life faculty, nutriment

命根、食素

and space

空界

so they are said to be produced by kamma

这些都是业生色法

so you have eye sensitivities

你有眼净色

these eye sensitivities are produced by kamma

这些眼净色都是业生

ear sensitivity produced by kamma and so on

耳净色也是业生

so whether you have good eye sight or not

所以，不管你有没有好的视力

is the result of your kamma in the past

都是你过去业的果报

so you have good kamma and you will not have to wear glasses even when you get old

所以如果你有好的业，即使老了，也不用戴眼镜了

but we are not like that

但是我们不是这样的

now we have to use glasses because our eye sensitivity is not so good

我们要戴眼镜，因为我们的眼净色不是那么好

so that depends on your kamma in the past

所以这是由过去的业决定的

from this chart you know which material properties are caused by kamma only

从这张表，你知道什么色法只由业产生

and which are caused by both all kamma, citta, temperature and nutriment

什么色法由业、心、时节、食素一起造成

so among the eighteen, earth, water, fire and air are caused by all four causes

在这18种中，四种因都可以产生地水火风

but eye, ear, nose, tongue, body

但是眼耳鼻舌身

are caused by kamma only

只能由业产生

and then form or rupa

然后是色

visible object is caused by four causes

四种原因都可以产生色所缘

and then sound, now sound is caused by only two causes

然后是声，只有两种原因可以产生声

consciousness and temperature so

心和时节

sometimes it is caused by consciousness sometimes it is caused by temperature

所以，声，有时候是心产生的，有时候是由时节产生的

when you make a noise, when you make a voice, when you speak

当你制造声音，或者说话的时候

then that voice or that sound is caused by your consciousness

这种声就是由你的心产生

and there are sound outside the living beings

有些声音是外部声音

and those are caused by utu or temperature

这种声音就是时节产生的

and then smell caused by all causes and taste all four causes

四种原因都可以产生香，味

and then femininity is caused by kamma only

女性根只由业产生

according to kamma you are born as a female or a male

根据业力，你就称为女性或男性

masculinity also kamma, heart base also caused by kamma, life faculty caused by kamma

男性根、心所依处、命根都是由业产生

and nutriment is caused by all four causes

食素，所有四种原因都可以产生

and space

空界

space by all four causes

所有四种原因都产生空界

so when you read down you get the eighteen that are caused by kamma

你继续往下看，业产生十八种色法

and then the second column caused by consciousness

第二列，心生色法

so the four great essentials and then form

四大种，然后是色

sound, smell and taste

声、香、味

and then down there what is this

往下，是什么？

nutriment

食素

and space and all down until malleability

然后是空界，继续往下，直到适业性

so these fifteen are caused by consciousness

这十五个由心所产生

so they’re called consciousness born matter

它们被称为心生色法

and then temperature born matter, again, how many?

然后是时节生色法，多少个？

thirteen

十三

so these thirteen are temperature born

这十三个是时节生色法

and nutriment born are how many？食生，多少？

twelve

十二

so these twelve are nutriment born

这十二种是食生色法

so if we read across we see earth is caused by all four causes

如果我们横着看，就可以看到所有四因都产生地界

water by all four causes and so on

水界也是如此

so kamma born matter, material properties are eighteen

所以业生色法，十八种

citta born fifteen, temperature born thirteen

心生色法，十五种，时节生，十三种

and nutrition born twelve

食生色法，十二种

now we come to

现在我们看

the four characteristic matter

四相色

they’re not caused by anything

它们不由任何因产生

these characteristics of matter means arising

这些相色是：色积集

the production, continuity, decay and impermanence

色相续，色老性，色无常性

so

所以

there are blank here

这里是空白

so that means they’re not caused by any of the causes

就是说它们不由任何因产生

because

因为

these characteristics are not produced by any since their intrinsic nature consist solely in the qualities of being produced etc

这些相不由任何因产生，因为它们的自性只是生起等性质。

that means they are not real rupas but

就是说它们不是真正的色法

just the arising of rupa is called production and continuity and presence is

只是色法的生起被称为色积集，色相续

presence of rupa is called decay

色法的住时被称为色老性

and dissolution of rupa is called impermanence

色法的灭时被称为色无常性

so they’re said to be caused by any of the causes

所以它们不由任何原因所产生

now next section deals with

下一节讲的是

the groups of material phenomena

聚的构成

so material properties arise as groups

色法以色聚的形式生起

and they are called in pali rupakalāpa

它们被称为色聚

kalāpa means group and rupa means matter so kalapa就是“聚”，rupa就是“色”

group of matter

所以称为色聚

and there are said to be twenty one of them

据说有二十一种色聚

or the twenty one of them are mentioned in the manual

或者说概要精解里提到了二十一种

and they have a common base namely the conascent great essentials

它们有一个共同的依处，即俱生的四大种

which are the proximate cause for the derivative phenomena

这四大种是所造色的近因

as well as for each other and

而任何一个大种的近因则是其他大种

they all occur together from the arising to the cessation now

它们同生同灭

that are constituted as groups

它们组成色聚

must arise together

必须同时生起

and they must cease together

必须同时灭去

and they must have a common base

必须有相同的依处

something like cetasikas

有点像心所

now what is the characteristic of cetasikas

心所的特性是什么

they must arise together with citta

它们必须与心同时生起

they must perish together with citta they must of the same

它们必须与心同时灭去

object and

它们必须有相同的所缘

they must have the same base

它们必须有相同的依处

so similarly those that are grouped

类似于次，它们被分为

into different groups

不同的聚合

must arise together and they must cease together

必须同时生起，同时灭去

and they must have a common base

必须有相同的依处

base here means the four great essentials

依处在这里指四个大种

because they always depend on these four great essentials

因为它们总是依赖于四大种

now when making groups

当组成色聚时

the basis for these groups

每个色聚的依处

is the eight inseparable material properties

是八不离色

that are described as pure octad,

它们被称为纯八法

so we find pure octad

我们找到纯八法

on page 246 246页

so there it is said a material group kalāpa that consists

一个色聚包括

solely of these eight elements is known as a “pure octad”(uddhaṭṭhaka) or

组成纯八法

a “group with nutritive essence as eighth”以食素为第八法的色聚

so this pure octad will be the basis

这个纯八法就是依处

on which different groups are formed

形成不同的色聚

just as there are material properties produced by kamma

如同有业生色法

and others by citta and so on

心生色法等等

the groups are also said to be kamma produced, consciousness produced and so on

色聚也被称为业生、心生等等

so therein life and eight inseparable material phenomena together with the eye

所以命根与八不离色，加上眼净色

are called the eye decad

被称为眼十法

so first let us say the eye decad

我们首先谈眼十法

eye decad means

眼十法意思是

ten material properties grouped

十法聚

which has the eye sensitivity

包括眼净色

so there must be other nine material properties in this decad

和其他九种色法

so they are the eight inseparable ones

所以是八不离色

and life or jivita

加命根

so you keep eight inseparable ones

所以是八不离色

and then add jivita you have nine

加上命根，就是九法

and then add the eye sensitivity you get ten

然后加上眼净色，就是十法

so these ten material properties are called eye decad

这十法被称为眼十法

a group of ten material properties

这是十法的色聚

with eye in it

包含眼净色

similarly by joining the former nine together with the ear and so forth

类似地，前九法加上耳净色等等

the ear decad, nose decad

就是耳十法聚，鼻十法聚

tongue decad, body decad, female decad, male decad, heart base decad

舌十法聚，身十法聚，女性十法聚，男性十法聚，心所依处十法聚

should respectively be formed

就相应地形成了这些十法聚

so we have eye decad, ear, nose, tongue, body, female, male and heart

所以我们就有眼耳鼻舌身女性男性心所依处等十法聚

what does the heart base decad consist of

心所依处十法聚由什么组成

eight inseparables, life and heart base, right?

八不离色、命根色、心所依处，对吧？

so male decad, life eight inseparables and masculinity

男性十法聚，命根色、八不离色、男性根色

female decad, life, eight inseparables and femininity and so on

女性十法聚，命根色，八不离色，女性根色等等

inseparable material phenomena together with life are called the vital nonad

不离色和命根色一起被称为命根九法聚

nonad means nine, a group of nine nonad意思就是九，九法聚

so it is called vital nonad, jīvitanavaka in pali

所以被称为命根九法聚

since there are only nine it is the eight inseparable plus life

因为它们它们是八不离色加命根色组成的九法聚

so eight inseparables plus life is vital nonad

所以八不离色加命根色就是命根九法聚

and then you add eye, ear, nose, tongue, body, femininity, masculinity and heart base

然后你加上眼耳鼻舌身净色、女性根色、男性根色、心所依处

and you get the other decads

就是其他的十法聚了

so altogether there are nine decads that are

所以一起有九个十法聚

originated by kamma that are produced by kamma

是业生色聚

next is citta born groups

下一个是心生色聚

so the inseparable material phenomena constitute the pure octad

所以不离色组成纯八法

so first there is pure octad

首先是纯八法

this is one produced by citta

这是心生色聚

then

然后

together with bodily intimation constitute the bodily intimation nonad

加上身表，组成身表九法聚

so if you add bodily intimation to the eight inseparables

如果你用八不离色加上身表

then you get nine

就是九法

so those nine are called intimation nonad

这九法就是身表十法聚

together with vocal intimation and sound

加上语表和声音

vocal intimation decad

就是语表十法聚

so when there is vocal intimation, there is always sound so there the two are together.

所以只要有语表，就有声音所以这两个总是在一起

so vocal intimation, sound and pure octad

语表，声音和纯八法

a group of them is called vocal intimation decad

这个色聚被称为语表十法聚

together with the material phenomena of the lightness triad

加上轻快性三法

now lightness, malleability and wieldiness

就是轻快性、柔软性、适业性

they always arise together

它们总是一起生起

so we cannot just take one of them we must take three of them together and so

其中任意一个不能单独出现，必须三个一起

together with the material phenomena of the lightness triad

所以和轻快性三法一起

then we have un-decad of the lightness triad

我们有轻快性十一法聚

here un-decad mean eleven un-decad意思就是十一

the group of eleven

十一法聚

so eight plus three we get the group of eleven

八加三，就是十一法聚

then the dodecad of bodily intimation and the lightness triad

然后是身表轻快性十二法聚

so we combine bodily intimation and three began by lightness

我们将身表和轻快性三法放在一起

so we get tridecad, thirteen of them

所以我们就有十三法聚

these names are quite foreign to us

我们对这些名称很陌生

undecad, dodecad, tridecad

十一，十二，十三

now do means two, tri means three, ane or un means one do就是二，tri意思就是三，

ane或un意思是一

so undecad means, decad means ten, so ten plus one, eleven decad 是十，十加一，

undecad就是十一

dodecad twelve and tridecad three of vocal intimations dodecad十二，tridecad十三语表声轻快性十三法聚

so here tridecad or thirteen is eight plus vocal intimation

这里十三法聚是八法聚加上语表

sound and lightness three

声音和轻快性三法

and these six material groups originated from consciousness

这六个色聚是心生色聚

so they are the groups of material properties produced by consciousness there are six of them

这些是六个心生色聚

next is the temperature born groups

下一个是时节生法聚

there also the first one is the pure octad, the pure octad is one

这里第一个也也是纯八法聚，纯八法聚一个

the sound nonad, that means the pure octad plus sound

声九法聚，也就是说纯八法聚加声音

and then undecad of the lightness triad

然后是轻快性十一法聚

pure octad plus lightness triad so

纯八法聚加轻快性三法

eight plus three eleven

八加三就是十一

dodecad of sound and the lightness triad

声轻快性十二法聚

so here sound plus lightness, malleability and wieldness

这里声音加轻快性柔软性适业性

plus the eight

加八法

these four originate from temperature so these are temperature born kalapas or the groups of matter caused by temperature

这四种是时节生法聚

and the nutriment born groups

食生色聚

there are only two of them

只有两种

so the first one is the pure octad

第一种是纯八法聚

and the second one is undecad of the lightness triad so

第二种是轻快性十一法聚

the pure octad plus lightness triad

纯八法聚加轻快性三法

and we have eleven

所以就是十一法聚

so there are only two nutriment born material groups

所以只有两种食生色聚

Of them the two material groups produced by temperature: the pure octad and the sound nonad

其中时节生的两种色聚：纯八法与声九法聚—are found externally too.

也能在外部找到

All the rest are strictly internal.

其余一切都只是内在的而已。

so out of the twenty one groups

所以在这二十一种色聚里

only two groups can be found outside living beings

只有两种在众生外部找到

and the two are: pure octad and the sound nonad

这两种是：纯八法聚，声九法聚

the others are all strictly internal, only internally

其他的只能在内部找到

only in the bodies of living beings

只在众生的身体内

so following this we know that

据此我们知道

outside living beings what we call non-living things

在众生身体外，也就是无生命体

are just eight inseparable material properties

只有八不离色

and sometimes when there is sound

有时候如果有声音

and there are sound nonad

就是声九法聚

so only these two can be found outside living beings

所以在众生身体外面只能找到这两种

so the eight inseparables are everywhere

到处都有八不离色

in the trees in the stones in the rocks in the rivers and so on

树、石头、河流等等

but when there is sound then

但是如果有声音，那么

there is a sound nonad outside

外面就有声八法聚

so sound nonad can be both outside and inside

所以声九法聚可以在外也可以在内

pure octad also can be both outside and inside

纯八法也可以在外或在内

but the others are always inside or internal

但是其他的都是在内部

let us look at the chart again

我们再看表格

the chart is just a repetition of what we just read

这个表只是我们刚才内容的重复

so there are twenty one groups

一共是二十一种色聚

or in the book

在书里

the vertical line

竖线

after temperature born, should not go up until the top

时节生，不应该一直延伸到顶部

please look at the handout there is the chart

请看下发资料里的表格

the line should be like the one in the handout

那根线应该跟下发资料上一样

so twenty one groups

所以二十一法聚

section sixteen to twenty two

第16到22节

and then the line under it

下面的线

should go all to the end

应该一直延伸到尽头

and two nutritive born should be under that line

两种食生色聚应该在线下面

so the twenty one should contain or include the two nutriment born also

所以21色聚应该也包括两种食生色聚

so the line there is not quite correct

所以这里的线不是很对

so it should be like on the handout

应该跟下发资料上一样

now there are nine kamma born groups

业生法聚是九种

the first group is called eye decad

第一色聚是眼十法聚

and now you see the four essentials

现在你看四大种

and then eye, and then what is this?

然后是眼净色，然后是什么？

form,

色

and then smell and then taste

然后香、味

and then life faculty and then nutriment

命根色、食素

these ten are called eye decad

这十个被称为眼十法聚

and then ear decad with ear sensitivity

然后是包含耳净色的耳十法聚

tongue decad with tongue body decad with body

舌十法聚，身十法聚

female decad with femininity male decad with masculinity

女性十法聚，男性十法聚

and base decad with heart base

心所依处十法聚

and then there is the vital nonad

然后是命根九法聚

so nine of them

一共是九种

the eight inseparables and life faculty

八不离色和命根色

and then there are six consciousness born

然后是六种心生色聚

so there are pure octad the eight inseparables

纯八法聚，即八不离色

and then bodily intimation nonad that is eight plus bodily intimation

然后是身表九法聚，即纯八法加身表

go down and you see a bodily intimation there

下面你可以看到身表

and then vocal intimation decad

然后是语表十法聚

that means with vocal intimation and sound

意思是加上语表和声音

and un-decad the eight inseparables with three

然后十一法聚，就是八不离色加上三法

beginning with lightness

三法就是轻快性等三个

and then dodecad

然后是十二法聚

is eight inseparables and then nutriment

八不离色，食素

vocal intimation

语表

and the three

三法

there is sound also, right?

也有声音，对吧？

in the book they are not parallel to each other so it is difficult to read

书上没有对整齐，所以看起来费力

so you have to make some lines to show this

所以你需要画一些线才能看清楚

at least in my book, I don’t know whether it is in this book, 263

至少我的书没对好，不知道是不是如此，263页

yeah, a little

是的，有点没对好

so these are six consciousness born

这些是六种心生色聚

kalapa or groups of matter

色聚

and then temperature born, pure octad, sound nonad

然后是四种时节生色聚：纯八法聚，声九法聚

un-decad and dodecad

十一法聚，然后是十二法聚

and then two nutriment born pure octad and undecad

然后是两种食生色聚：纯八法聚，十一法聚

eight and eleven

八和十一

so from this chart you know

从这张表，你们知道

what material properties are contained in what group

什么色法被包括在什么色聚里

that I say, in the eye decad you know that there are eight inseparables and

在眼十法聚里，你知道有八不离色

life and eye and so on

命根色和眼净色等等

now under the twenty one groups

在这二十一色聚里

now we have space

我们有空界

space is always blank

空界总是空白

and the four beginning with production are always blank

从色积集开始的四个永远是空白

now it is mentioned in the manual that

在概要精解里提到过

space is not considered to be in the groups

空界不认为是色聚的成分

because it is outside the groups

因为它在色聚之外

it is something that demarcates the different groups

它只是区别不同色聚的色法

and the characteristic marks

相色

just indicate

只是表示

they are just the marks of the material properties

只是色法之相

they’re the arising, presence and dissolution of the material properties

它们是色法的生、住、灭

the wise state that they are not constituents of material groups.

所以智者说，它们不是色聚的成分

so they are not included in the material groups

所以它们不被包括在色聚里

actually the space is outside the group

实际上，空界是在色聚之外

and so it is not included in the group

所以不被包括在色聚里

and characteristic marks are just a mark or mode of material properties

相色只是色法之相

they’re not the real ones

不是真正的色法

the marks are not the real ones, not those that real exist

不是真正存在的色法

and so they are not included in the material groups

所以它们不被包括在色聚里

now we would like to know

现在我们要知道

when in one life these material properties first arise

在生命里，这些色法什么时候第一次生起

and also at what moment they arise

什么时候生起

and also we want to know when they last arise in one life

也要知道在生命里，什么时候是最后一次生起

so these will be told within the next section called the occurrence of material phenomena

所以这些将在下一节介绍：色法转起的次第

now all these material phenomena are obtained with no deficiency according to circumstances during the course of existence in the sensuous world

在欲界生命中，根据不同情况所有这些色法都能够毫不欠缺地被获得

during the course of existence means

在生命过程中，意思是

after rebirth

结生之后

now rebirth is called rebirth and the rest is called during the course of existence

结生就是结生，剩下的就是在生命过程中

in Pali it is called pavatti

巴利语直接翻译就是：转起

you see the word in the pali section on this page

你们在这页巴利语文字里可以看到

second line of pali pavattiyaṃ第二行：pavattiyam so we have two patisandhi and pavatti

所以我们有两个：结生、转起

at patisandhi moment and during pavatti

在结生时，意即在生命期间

so during pavatti means during life

转起就是说在生命期间

beginning with one moment from patisandhi

从结生的一刹那开始

all through life

在整个生命期间

so during the course of existence in the kamavacara world

所以在生命过程中，在欲界

all these material properties are obtained with no deficiency

所有这些色法都没有欠缺地被获得

but at rebirth linking

但是在结生时

to moisture born beings and to those of spontaneous birth

湿生和化生的有情

there arise at most the seven decads

至多有七种十法聚生起

the decads of eye, ear, nose, tongue, body, sex, and the heart-base.

即：眼、耳、鼻、舌、身、性与心所依处十法聚

As a minimum, sometimes the eye, ear, nose, and sex decads are not obtained.

至少，有时不能获得眼、耳、鼻、性十法聚

This is how deficiencies of material groups should be understood.

当如是知色聚会怎么样欠缺。

or therefore the deficiency of material groups should be understood by way of these groups

或者说色聚的欠缺应该如此来理解

now

现在

there are now in this paragraph two kinds of beings are mentioned

这段提到了两种众生

to moisture born beings

对于湿生有情

and to those of spontaneous birth

对于化生有情

now moisture born beings are like flies, mosquitoes

湿生有情如苍蝇、蚊子

those are born on moisture or on dirt

这些从湿气和垃圾中生

and those of spontaneous birth

化生有情

or the hell beings

或者地狱众生

now it is said that devas don’t have to be in the womb of their mother

据说天人不是生自母胎

so when they are reborn they are reborn fully developed about sixteen years of age

当他们投生时，他们一出生就是成人，大概是十六岁

so they’re called spontaneous born

所以他们被称为化生

but we human beings have to be in the mother’s womb for ten months and then

但是人类需要在母胎呆十个月

we are born we have to develop little by little

出生之后一点点发育

but for the devas

但是对于天人

as soon as devas born they are born the age of sixteen years

天人一出生就是十六岁

so they are called opapātika

所以他们被称为化生

opapātika means dropping

化生意思是：掉下来

so they are like, they have dropped from some other realm

就像从其他生存地掉下来一样

and so they are called opapātika in pali and this is translated as spontaneous birth

所以他们被称为化生

so moisture born beings include certain lowly forms of animal life

湿生包括出某些下等的畜生

so those that are born from dirt, water and so on

所以从垃圾里，水中等出生的

so for them at the moment of rebirth linking

对于他们，在结生时

how many decads arise

生起多少十法聚？

eye, ear, nose, tongue, body, sex and heart base decad, so these arise

眼耳鼻舌身性以及心所依处这些十法聚会生起

as a minimum, sometimes the eye decad, ear, nose, and sex decads are not obtained.

至少的时候，有时候眼十法聚，耳、鼻、性十法聚不能获得

sometimes there are may be no eye decads, ear decads and so on

有时候可能没有眼十法聚，耳十法聚等等

so it is said that eye, ear, nose and sex decad can

所以就说眼、耳、鼻、性十法聚

be deficient

可能会欠缺

they may not arise in some beings

有些众生可能在不能生起这些

so these two kinds of beings the moisture born beings and those of spontaneous birth

所以湿生和化生这两种有情

so for them at the rebirth linking there are seven decads

对于他们，在结生时，有七种十法聚

and sometimes some of them may be not found, some of them may be missing

有时候，可能会欠缺一些

now to the womb born creatures, there arise at birth three decads

对于胎生的众生，在结生时三种十法聚

the decads of body, sex and the heart base

身、性与心所依处三种十法聚

sometimes however the sex decad is not obtained

有时候，性十法聚可能不能获得

Thereafter, during the course of existence,

所以在生命过程中

that means during life after the moment of patisandhi

意思是在生命中，即结生之后

gradually there arise the eye decad and so forth.

则会渐次生起眼十法聚等

now

现在

human beings are born from womb of their mother and so they are called

人类是从母胎中出生，所以被称为

womb born creatures

胎生有情

they are human beings, animals and some other beings

就是人类、动物和其他有情

now there are two kinds of womb born creature

现在有两种胎生众生

first one is called egg born beings

第一种是卵生有情

those who are born from eggs

就是从蛋里孵化出来的

and the other is those who are born from wombs

另外一种就是从子宫生出来

birds are called egg born beings

鸟是卵生有情

first they have to be born as eggs and then again they have to be born as birds

首先需要下蛋，然后从蛋里孵化出来

actually they are called twice born

实际上它们被称为再生

let us say for human beings

我们来看人类

at the moment of patisandhi, how many decads are produced

在结生时产生多少十法聚？

body decad, sex decad and the heart base, heart base decad

身十法聚，性十法聚，心所依处十法聚

so these three decads are produced at the moment of patisandhi for human beings

这三个十法聚在人类结生时产生

so when a human being takes conception

所以当人类受孕时

at the moment of conception there is the resultant consciousness

在受孕的时候，会有果报心

and then cetasikas going along with it

然后是心所

and then these three decads

然后是这三种十法聚

since each decad has ten material properties that means

因为每种十法聚包含十个色法

thirty material properties are produced at the moment of rebirth

所以三十个色法

for human beings and other womb born creatures

这是对于人类和其他胎生有情的情况

however, sometimes the sex decad is not obtained

但是，有时候不会获得性十法聚

sometimes a human being may be born without sex

有时候人类可能没有性根色

thereafter, during the course of existence, gradually there arise the eye decad and so on, now

此后，在生命期间，则会渐次生起眼十法聚等

it is explained in the commentaries that

在注释书中解释说

at the beginning of this world system

在这个世界开始的时候

when the brahmas die from the brahma world

当梵天从梵天界死亡

and they are reborn as human beings

他们就投生为人类

so the first human beings are those born of spontaneous birth

所以第一批人类是化生

so the first human beings didn’t have to go through the process of pregnancy and so on

第一批人类不需要经过怀孕才出生

and at the beginning it is said that human beings are born without sex

开始的时候，据说人类没有性别

so they are neither men nor women, just human beings

他们非男非女，只是人类

and then later on due to the eating things and so on

然后因为吃了食物等等

they began differenciated as men and women

开始分化出男女

so that is why it is said that sometimes the sex decad is not obtained

所以这里说有时候没有性十法聚

sometimes means at the beginning of world cycle

“有时候”即使说这个世界开始时

and also human beings may be born without sex

人类可能在出生的时候没有性根色

in connection with it

与此相关

the commentaries explain how a fetus, not the commentaries but

注释书解释了胚胎，不是注释书

the buddha himself and the commentaries added some more

佛陀本人说的，只是注释书加了一些

so how a fetus develops in the mother’s womb

胚胎如何在母亲子宫里发育

I think it is interesting to know this

我觉得这很有趣

they’re given in the handout

在下发资料里有

development of the fetus in mother’s womb

胚胎在母胎的发育

according to a discourse in samyutta nikaya

根据相应部尼柯耶的经文

and also according to the commentaries

同时根据注释书

so there are two versions of these

有两个版本

now the first one

第一个版本

the first week there is what is produced is called kalala

第一个星期，产生的是称为羯罗蓝的

they give you the pali word also kalala

上面也有巴利语：羯罗蓝

it is clear water-like rupa

清澈的水状色法

that is three decads thirty rupas, so that is

这是三种十法聚

in pali it is called kalala

巴利语是kalala so that is produced at the moment of patisandhi and during the first week it develops

就是在结生时产生的，第一个星期继续发育

and then during the second week it changes to what is called abbuda,

在第二个星期，变成頞部陀

foam-like rupa

就像泡沫一样的色法

first it is just a clear liquid, now becomes a little thick, so it becomes like a foam

开始像透明液体，现在变稠了一点，像泡沫

and then third week it is called pesi, it has become a lump

然后第三个星期被称为闭尸，成了一团肉

and then fourth week it is called ghana, a solid rupa

第四个星期被称为健南，固定状态的色法

now it is hardened into a solid rupa

现在他变硬了，称为固态的色法

and then fifth week it is called pasākha

第五个星期被称为巴萨迦

that means five swellings

意思是五个肿块

now first it is just a bit of rupa and it has five swellings

开始是一点点的色法，现在有五个隆起的部位了

for head, two hands and two feet

分别是头、双手、双脚

and buddha stops there and did not talk about sixth week, seventh week, eight week and so on

佛陀就讲到这里，没有继续讲第六七八星期的情况

and then it is explained in the commentaries that

但是注释书有解释

at the eleventh week, during the eleventh week

第七星期的时候

eye, ear, nose, tongue sensitivities arise

眼耳鼻舌净色产生

and then jumping from the eleventh week to forty second week

从第十一星期跳到四十二星期

they said head hair body hair nail and so on appear

产生了头发、体毛、指甲等等

so this is how the development of a fetus in its mother’s womb is described in the commentaries

这是注释书里介绍的胚胎在母胎里的发育情况

it may not go inside exactly with medical science now

可能跟今日的医学不尽相同

but more or less it is interesting

但是还是多少有点有趣

ok, let’s have a break.

好，休息一下

Disk02track14

we have gone through the description given by the venerable buddhaghosa about the development of fetus in its mother’s womb

我们学习了觉音尊者对胚胎在母胎的发育的描述

there is another statement made by another teacher who was later than the venerable buddhagosha

在觉音尊者之后，也有一个论师提出了另外的说法

the name of the book is abhidhammattha vibhāvinī这本书的名字是《阿毗达摩义广释》

so in that book

在这本书里

first week to fifth week are the same

第一到第五周是一样的

but

但是

that book states that during the seventh week

这本书说，在第七周

eye sensitivity decad is produced and

产生眼十法聚

eighth week ear, ninth week, nose sensitivity

第八周，耳十法聚，第九周鼻十法聚

and tenth week, tongue sensitivity is produced

第十周，产生舌十法聚

so there are two statements here

所以，这里有两种说法

but almost all teachers accept the statement by the venerable buddhagosha

但是几乎所有的论师都接受觉音尊者的说法

and not of the abhidhammattha vibhāvinī不接受《阿毗达摩义广释》的说法

and it is explained in this way

解释如下：

venerable buddhagosha was a celebrated commentator

觉音尊者是著名的论师

and in one of his commentaries

在他的一个注释书里

he wrote about this

他写了这方面的内容

so when he wrote he used the word seventy seven nights

他使用的词是“七十七夜”

so at the seventy seven nights

经过七十七夜

the eye decad and others are produced

产生眼十法聚等

now

现在

our teachers

我们的老师

the eye decad and others are produced

产生眼等十法聚

now

现在

our teachers explain to us that

我们的老师给我们解释说

the commentary which the second author

第二个论师

the commentary of the first author which the second author read must have a different reading

第一个论师所据的文本与第二个论师的文本不同

instead of seventy seven nights he must have seven seven nights

第二个论师读到的不是七十七夜，一定是七七夜，

so seven seven nights means forty nine nights or seven weeks

七七夜意思就是四十九夜，也就是七个星期

so

所以

he wrote that it was during the seventh week that eye sensitivity was produced and so on

所以他写的就是：在第七周，产生眼净色等

so on the next page I gave you the text from samyutta nikaya

下一页，我给出了相应部的文本

and then the explanation given by the commentary to samyutta nikaya

然后还有注释书对相应部的注释

so that commentary was written by venerable buddhagosha

这个注释书的作者是觉音尊者

so I will read that

我读一下这段

first there is kalala

首先是羯罗蓝

after kalala there is abbuda

羯罗蓝之后是頞部陀

after abbuda it becomes pesi

頞部陀之后是闭尸

pesi becomes ghana

闭尸之后是健南

after ghana, pasākhas arise and also

健南之后，产生的是巴萨迦，同时

head hair, body hair and nails

头发、体发和指甲

so this is the words of the buddha

这是佛陀讲到的

in one of the discourses in samyutta nikaya

出处就是相应部的经文

now the commentary explains as follows

下面是注释书的解释

together with the first relinking consciousness there are no names as tissa or phussa

与第一个结生心同生的，并无tissa和phussa之名

but there is kalala which is as much as a drop of oil

但是羯罗蓝就像是一滴油

hanging on the tip of a single thread

挂在一缕毛的末梢

made of three hairs of a new born kid’s wool

而这缕毛是由胎儿[羊的胎儿]

的三根毛发组成

so very delicate very small hair

所以非常纤细的毛发

and the kalala is as much as a drop of oil hanging on the tip of a single thread

羯罗蓝就是像悬挂在一缕毛发末梢的一滴油

made of three hairs of a new born kid’s wool

这缕毛发由三根毛发组成

with reference to that it is said that like a drop of sesame oil

对此，书上说这如同一滴芝麻油

or of unclouded cream of ghee

或者一滴透明的酥油

thus the counterpart appearance, is kalala said to have.

这就是用来比喻羯罗蓝所具的形象

after kalala there is abbuda:

羯罗蓝之后，就是頞部陀

after the lapse of a week from that stage of kalala,

羯罗蓝持续一个星期之后

it becomes abbuda

就成了頞部陀

it develops into what is called abbuda

这个阶段就称为頞部陀

which has the appearance of water with which meat has been washed

这就像是洗肉之后的水

the name kalala at that time disappears

羯罗蓝的名称就消失了

so it is not longer called kalala, but now it is called abbuda

它不再称为羯罗蓝，现在它被称为頞部陀

after abbuda it becomes pesi

頞部陀之后，它就称为了闭尸

also from that stage of abbuda after the lapse of a week

頞部陀之后，经过一个星期

it becomes pesi by name which resembles molten lead.

就称为闭尸，就像融化的铅水

the name abbuda disappears

頞部陀这个名称就消失了

pesi becomes ghana

闭尸成为健南

from the pesi, after the lapse of a week, it becomes ghana by name

在闭尸阶段，经过一个星期，就称为健南

a lump of flesh resembling an egg of a hen.

成为像鸡蛋那样的肉团

the name pesi disappears

闭尸这个名称就消失了

after ghana, pasākhas arise

健南之后，就产生巴萨迦

during the fifth week

在第五个星期

five swellings appear for two hands and two feet and the head

有五个隆起的部位：两手、两腿和头

from here

从这里

skipping the sixth, seventh and other week

跳过第六第七和其他周

and condensing the discourse the buddha said

佛陀就很简单地说

kesa etc to show the time of growth during the forty second week

在第42周阶段“毛发等等”

so buddha skipped six, seven and other weeks and then he jumped to forty second week

所以，佛陀跳过了第六七等周，直接跳到了第四十二周

and also head hair, body hair and nails these appear during the forty second week

在第四十二周，产生了头发、体毛和指甲

that is the statement of the venerable buddhagosha

这就是觉音尊者的说法

in another commentary it is said: to those born of mother’s womb among the internal bases (Āyatanas)

在另外一本注释书里说：从母胎而生者，诸内处中

only manāyatana (mind base) and kāyāyatana (body base) arise at the moment of relinking.

在结生时，只产生意处和身处

The rest four bases

其他四处

Cakkhu, Sota, Ghāna and Jivhā bases, eye base, ear base, nose base and tongue bases

眼耳鼻舌诸处

appear at the 77th night in pali “satta sattati ratthimhi”

在第77周产生

this is a commentary to Kathāvatthu which is one of the books of abhidhamma

这是《论事》里面的说法

so

所以

our teachers explained that

我们的论师解释说

that satta sattati ratthimhi

第七十七夜

appeared to be satta satta ratthimhi

写成了七七夜

not satta sattati

不是七十七

satta means seven, satta means seven, so

两个satta意思都是七，

seven seven nights means seven nights multiplied by seven

七七夜，就是七七四十九夜

so the abhidhammatthavibhāvinī所以《阿毗达摩义广释》

must have followed that reading

根据这种写法

and so he said during the seventh week the eye sensitivities produced and so on

得出结论说在第七周，产生眼净色等

now at the moment of patisandhi what arises

在结生时，产生什么？

let’s say human patisandhi

我们假设是人类的结生

at the moment of conception what arises

在怀孕时产生的

is the group of three

是三者的集合

patisandhi citta that is one of the resultant types of consciousness

结生心，这是果报心中的一个

and then along with it some cetasikas and then thirty rupas

然后伴随它的是一些心所，然后是三十色法

so according to teachings of abhidhamma

所以根据阿毗达摩的教法

life begins at the moment of patisandhi

生命从结生时开始

not like people now say

不像现在人所说的

only about four months is life said to be existent

四个月之后，生命才产生

so according to abhidhamma life begins with the moment of conception

所以根据阿毗达摩，生命从怀孕时就开始

even though it may be a kalala or just a piece of matter

虽然可能是羯罗蓝，或者是一块色法

in that matter or in that group there is the heart base maybe very small heart base

在这个色聚里，有心所依处，可能很小

so on that heart base the consciousness depends

所以，心就是依赖于这个心所依处

so since there is consciousness there is heart base and there is what is called life faculty

因为有心，就有心所依处，就有命根

we understand that according to abhidhamma

根据阿毗达摩，我们知道

life begins as soon as a being takes conception in the mother’s womb

在母胎怀孕的时候，生命就开始了

and not four months later or some months later

不是四个月或多少个月之后

now the manual explains to us

概要精解里给我们的解释

how the material properties arise and so on

色法如何生起等等

so “Thus the continuity of material groups produced in four ways

如是，以四个方式生起的色相续流

namely, kamma-born from the time of rebirthlinking,

即，业生的从结生的那一刻开始

consciousness-born from the second moment of consciousness,

心生的从第二个心识刹那开始

temperature-born from the time of the stage of presence,

时节生的从[结生心的]住时开始

nutriment-born from the time of the diffusion of nutritive essence

食生的从食素传到开始

uninterruptedly flows on in the sense sphere

在欲界不间断地流下去

till the end of life

直到生命的终结

like the flame of a lamp or the stream of a river.

有如灯火或河水之流

just like consciousness arising and disappearing and the flow of consciousness goes on and on

如同心的生灭，心识之流迁流不断

the flow of material properties also flows on and on like a flame of lamp

色法之流也不断迁流，如同灯火

or the stream of a river

或者河水

so you look at the flame and you think it is the same flame

你们看灯火，一位是同一个火苗

but actually at every moment

但是实际上每时每刻

the flame changes

灯火都在变迁

the same way looking at the stream of a river

同样看河流

you think that the water is the same

你认为河水是一样的

but actually at every moment that is new water

实际上，每时每刻，都是不同的水

so in the same way, although we think that

所以，同样，虽然我们认为

the material properties last actually they don’t

色法在持续，实际上并非如此

they just arise and they disappear

它们生了又灭

so here it states that kamma born matter arises

所以，这里说，业生色法生起

at which moment?

什么时候生起的？

at the first moment of rebirth linking

从结生心的第一个刹那开始

and then all through life at every submoment

然后终其一生，在任何小刹那

kamma born rupa is produced

都产生业生色法

and then consciousness born from the second moment of consciousness

心生色法，是在心识的第二个刹那

here consciousness means bhavanga

这里的心识指有分心

the second moment of consciousness means the first bhavanga

心识的第二个刹那指第一个有分心

so beginning with the arising moment of first bhavanga

所以从第一个有分心生时开始

consciousness born matter is produced at every first moment of every citta

在每个心的第一个刹那产生心生色法

and temperature born matter is produced when the material properties reach the stage of present

时节生色从色法的住时开始

that means when they pass the stage of arising

意思是，当它们生时过去之后，

and nutriment born material properties are produced from the time of the diffusion of nutritive essence

从食素传到时，就产生食生色法

that means actually we cannot say at what precise moment

就是说，实际上，我们不能说在什么具体时间

the nutriment born matter was produced for the first time in one life

在生命中，第一次产生食生色法

sometimes people say there is nutriment in the body of the mother

有时候，人们说母体里的食素

and when that comes into the contact with the nutriment in the fetus

当母体的食素与胚胎的食素接触

then the nutriment born matter is produced

就产生了食生色法

so we cannot really say at what precise moment the nutriment born rupas are produced

我们实际上不能准确说出食生色法产生的时间

but with regard to other three we can really

但是根据其他三种，我们实际可以

pinpoint the first moment when they arise in one life

确定他们在生命中第一次产生的时间

now this is the first arising of these material properties in one life

这就是在生命期间，这些色法第一次生起的时间

now we want to know when they last arise in one life

现在我们想知道它们在生命中最后一次生起的时间

by the time of death

死亡的时候

kamma born material phenomena no longer arise starting with the stage of presence of the seventeenth consciousness preceding the death consciousness

在死亡心之前的第十七个心识的住时开始，业生色法不再生起

I don’t know whether you have the dying thought process

我不知道你是否有死亡心路过程

or in the book, yes

是的，在书里有。

so

所以

at the time of death

在死亡的时候

kamma born material phenomena or kamma born rupa no longer arise starting with the stage of presence of the seventeenth consciousness preceding the death consciousness

但在死亡时，在死亡心之前的第十七个心的住时开始，业生色不再生起

now you know that rupa lasts for seventeen thought moments

你们知道，色法持续的时间是17个心识刹那

right?

对吧

and kamma born matter must disappear with the last moment of death consciousness

业生色法必定在死亡心的最后一刹那灭尽

since it must disappear at the last moment of death consciousness

因为它必定在死亡心的最后一刻灭尽

then we go back from death to until we reach seventeenth thought moment

我们从死亡一刻直到第十七个心识刹那

so reckoning from the death consciousness backward until the seventeen thought moments so

从死亡心之前的第十七个心识刹那开时

at the arising moment of that seventeenth thought moment

在第十七个心识刹那的生时

the kamma born matter arises

产生业生色法

but it is the last arising of kamma born matter

但是这是业生色法的最后一次生起

although normally kamma born matter is produced at every submoment

虽然在每个小刹那都生起业生色法

but now kamma born matter is no longer produced beginning with the presence moment of the seventeen thought moments

但是从第十七个心识刹那的住时开始，不再产生业生色法

reckoned backward from death consciousness now seventeen thought moments

从死亡心开始之前的十七个心识刹那

reckoned backward from or preceding the death consciousness means

之前开始，或者死亡心之前，意思是

you have to include death consciousness as one

你要将死亡心算作一个心识刹那

not death consciousness as zero and then one two and so on

不是将死亡心作为零，然后一二算下去

so in that case you will get eighteen thought moments

如果你那样算，就有十八个心识刹那

now you need only seventeen thought moments

你们要的只是十七个心识刹那

so the seventeen consciousness preceding the death consciousness, from the present stage of that thought moment

所以死亡心之前的第十七个心识从这个心的住时开始

kamma born rupa are no longer produced

不再产生业生色法

so the kamma born rupa that is produced at the arising moment of the seventeenth thought moment from the death ceases with the last moment of death consciousness

所以从死亡心之前开始的第十七个心识刹那的生时开始，业生色法不再产生

so please note that kamma born matter must disappear with death

请注意：业生色法必定与死亡一起灭尽

and it cannot go on after death

在死亡后不能继续

so kamma born material phenomena that arose earlier occur till the death moment and then cease

所以业生色法在死亡时刻灭尽

following that the consciousness born and nutriment born material phenomena come to cessation

随后心生色法和食生色法也灭去

so after that, after the kamma born matter has disappeared

随后，就是说业生色法灭尽之后

then also the consciousness born and nutriment born material phenomena come to cessation

心生色法和食生色法也随之灭去

“Thereafter a continuity of material qualities produced by temperature persist in the form of the corpse.”

此后，在尸体里，只是由时节产生的色相续流

actually persist until the time it is called a corpse

实际上只是存在所谓的尸体里

but actually

但是实际上

even after that

即使在这之后

the temperature born rupas persist

时节生色法还存在

because temperature born rupas can go on and on arising and disappearing arising and disappearing even after the corpse has become just powder or just particles

因为即便是在尸体成为尘土之后，时节生色法不断生灭，

so actually the kamma [temperature] born matter will go on and on until the end of this world

所以实际上，业[时节]生色法会持续一直到世界的终结

now the manual does not say

概要精解并没有说

when consciousness born matter ceases

心生色法什么时候结束

and when nutriment born matter ceases

食生色法什么时候结束

now it is said that

书上说

citta can produce citta born matter

心可以产生心生色法

so citta born matter that is produced at the arising moment of death consciousness

在死亡心识的生时产生的心生色法

will go on existing for seventeen thought moments

会持续存在十七个心识刹那

so it will go on existing for seventeen thought moments and

所以它会持续存在十七个心识刹那

it will cease or it will disappear when seventeen thought moments are complete

当十七个心识刹那完结之后，它就会灭去

now the consciousness born matter that are produced at the arising moment of death consciousness will cease

在死亡心的生时产生的心生色法会灭去 how many moments after death?

在死亡心之后的多少刹那灭去？

death is one moment and then plus sixteen moments

死亡心算一个刹那，然后加上十六个刹那

so the consciousness born matter that is last produced in one life

所以在生命中，最后一次产生的心生色法

will go on existing until sixteen thought moments after death moment

在死亡刹那之后，会持续存在，直到第十六个心识刹那

by submoments there are forty eight

如果是按小刹那算，就是四十八个

and it is said that nutriment born matter can be produced even at the moment of the dissolution moment of death

据说，即使在死亡心识的灭时，还可以产生食生色法

so at the dissolution moment of death

所以在死亡心识的灭时

nutriment born rupa is produced

产生食生色法

and it will go on for seventeen thought moments or fifty one submoments

它会持续十七个心识刹那，或者五十一个小刹那

so the nutriment born matter will cease how many submoments after death moment?

所以，在死亡刹那之后的多少小刹那，食生色法会灭去？

it is last produced at the last moment of death

它的最后一次产生是在死亡的最后一刻

so there is one submoment there

所以，是一个小刹那

and it will go on until it reaches fifty first moment, right?

然后继续直到第五十一个小刹那，对吧？

so that means fifty submoments after the last moment of death

就是说，死亡心最后一刻之后的五十个小刹那

nutriment born matter will also cease

食生色法也会灭去

and with regard to temperature born, it will go on and on and on

对于时节生色法，会继续

not only when it is called a corpse but actually until the end of the world

不仅在所谓的尸体时存在实际上直到世界的终结

now please turn to the chart in the handout

请翻到下发资料的表格

the first arising and final cessation of matter

色法的初次生起和最后一次结束

I think that is not in the book

我想概要精解里没有

now you see

你们看

first bhavanga and then past bhavanga

首先是有分，然后过去有分

vibrational bhavanga

有分波动

arrest bhavanga and then

有分断，然后

five sense door adverting and so on

五根识等等

so where is death consciousness?

死亡心在哪里

the last one CU cuti

最后一个，CU，死亡心

so you reckon backward until you come to the seventeenth moment

往前数到第十七个刹那

so there

在那里

at the arising submoment of the seventeen thought moment backward from cuti backward from death

从死亡心开始往前数，在第十七个心识刹那的生时

that is the last moment of arising of kamma born matter

也就是业生色法的生起的最后一个刹那

so at that moment kamma born matter arises for the last time

所以，此时，是业生色法的最后一次生起

so that kamma born matter will go on seventeen thought moments

这个业生色法会持续十七个心识刹那

and with the third submoment of death it will cease

在死亡心的第三个小刹那，会灭去

so the final cessation of kamma born matter occurs at the last submoment of death consciousness

所以业生色法的最后一次灭去发生在死亡心的最后一个小刹那

from the second submoment of seventeenth thought moment

在第十七个心识刹那的第二个小刹那

no more kamma born matter arises, so no more kamma born matter from that moment until death

不会再产生业生色法，所以从此刻到死亡，不再有业生色法

now with regard to citta born or mind born matter

对于心生色法

consciousness is strongest at the moment of arising

在生时，心是最强的

so the arising submoment of cuti, I mean death

所以在死亡心的生时

is the last moment of arsing of mind born matter

也就是心生色法的最后一个刹那

and so it will go on existing until seventeen moments are complete

所以它会继续存在，直到完成十七个心识刹那

and so that we have this here

这里我们可以看到

the first moment of arising, oh, this is the next life

生起的第一个刹那，哦，这是下一世

so that mind born matter will cease with the sixteen thought moments after death moment

所以心生色法在死亡刹那之后的第十六个心识刹那会灭去

so you see under bhavanga sixteen

你在有分下面看到十六

final cessation of nutriment

食生色法的最后一次灭去

oh, under fifteen final cessation of mind born matter of previous life

哦，十五下面，前世心生色法的最后一次灭去

and then at the dissolution moment of death

死亡心的灭时

the last moment of arising of nutriment born matter so

食生色法的最后一次生起

at the nutriment born matter arises for the last time at that moment

所以在此刻，食生色法最后一次生起

and that will go on while a new rebirth takes place

它会持续，同时产生新的结生

and it will cease

然后它就灭去

when it reaches the fifty first submoment and

当它到达第五十一个小刹那

that is final cessation of nutriment born matter of previous life

这就是前一世食生色法的最后一次灭去

that is at the presence moment of the sixteenth bhavanga after patisandhi

就是结生之后的第十六个有分心的住时

so

所以

now we know when the rupas arise different, rupas caused by kamma and so on arise for the first time in life

我们现在知道了，业生色法等在不同的时刻生起

and also when they arise for the last time in one life

也知道它们在生命中，最后一次生起

and also when they cease

也知道它们灭去的时间

the except kamma born matter, the matter born of other causes will continue even after death

除了业生色法，其他色法甚至在死亡后也能继续

but since thought moments are very brief

但是因为心识刹那很短暂

it may be almost instantaneous or almost after death

可能是在死亡持续的时间很短

because forty eight submoments or fifty submoments are nothing when we think of the billions of thought moments in a second

因为一秒钟有几十亿个心识刹那四十八小刹那，简直可以忽略不计

so this is the first arising and final cessation of matter in one life

这就是生命期间，色法的第一次生起和最后一次灭去

but in the brahmas in the fine material world

但是在梵天界，在色界

the decads of nose, tongue, body, sex, and the material groups produced by nutriment are not found.”没有鼻、舌、身、性十法聚和食生色法

so in the brahmas there is no nose decad

所以在梵天界，没有鼻十法聚

tongue decad, body decad, sex decad and also material groups produced by nutriment

没有舌、身、性十法聚，也没有食生色法

because they do not eat so they have no external nutriment

因为他们不进食，所以没有外食素

since they have no external nutriment, there is no nutriment born matter produced there

没有外食素，就不产生食生色法“Therefore, to those beings, at the time of rebirthlinking there arise four material groups produced by kamma

所以，对于这些众生，在结生的时候生起四种业生色聚

and they are: the three decads of eye, ear, heart base

它们是：眼、耳、心所依处三个十法聚

and then vital nonad.

以及命根九法聚

so only four decads arise at the moment of rebirth linking

所以结生时，只有四种色聚

during the course of existence that is after relinking

在生命期间，也就是结生之后

material phenomena produced by consciousness and by temperature are also found.”也会出现心生色法和时节生色法

so they are also found

这些也会产生

so during the course of existence material phenomena produced by consciousness

在生命期间，心生色法

so those produced by consciousness arise and also those produced by temperature arise

也就是心生色法和时节生色法会生起“Among the non-percipient beings, the eye, ear, heartbase, and sound are also…”

“对于无想有情天，眼、耳、心所依处和声等也……

that means in addition to what we mentioned above “are also not found.”

就是说，除了我们上面提到的，这些“也没有”。

actually similarly non consciousness born material phenomena are found.

同样，也没有心生色法

so no rupa caused by citta arise in the non-percipient beings

在无想天，没有心生色法

so they have also no eye decad, ear decad, heart base decad

他们也没有眼十法聚，耳十法聚，心所依处十法聚

and sound also not found in addition to eye decad, ear decad and heart base decad

除了眼十法聚、耳十法聚和心所依处十法聚，也没有声音

therefore at the moment of their rebirth linking only the vital nonad arises

所以，在结生的时候，只生起命根九法聚

there is only vital nonad

只有命根九法聚

that means only nine material properties

意思是只有九种色法

during the course of existence after rebirth

在结生之后，在生命期间

material phenomena produced by temperature, with the exception of sound, continue.”除了声音，也有其余的时节生色法

so

所以

those produced by temperature will also arise in them

他们中，也生起时节生色法“Thus in the three cases of the sensuous world, the fine-material world, and non-percipient beings,

如是当知在欲界，色界及无想有情三处

the occurrence of material phenomena should be understood as twofold, by way of rebirth-linking and the course of existence.”的色法在结生时与生命期间有两种转起

so at the moment of rebirth linking and then during life

在结生时，以及在生命期间“In the sense planes, twenty eight material phenomena are found;

在欲界里有二十八色法

so in the Kāmāvacara realms, there are all 28 material properties.

在欲界，一共有二十八色法

in the fine-material planes, only twenty three

在色界，只有二十三种

so five are missing

少了5个

among the non-percipients, seventeen.

无想有情天有十七种

but none in the immaterial plane

在无色界里没有色法

at the moment of conception, sound, mutability, decay, and death are not found.”在受孕（结生）时，没有声音，变化色，色老性及死（色无常性）。“

so these sound, mutability, decay, and death

声音，变化色，色老性，色无常性

these four are not found at the moment of conception

这四个在结生时没有

in the course of existence there is nothing that is not obtained

在生命期间，则没有任何色法是不可得的

so in the course of existence that is after rebirth

在生命期间，就是在结生之后

there is nothing that is not found

没有什么是不能找到的

so that is how rupa arise and disappear in one life and also in different lives

这就是在一期生命，在不同生命里，色法的生起及灭去

ok, now we come to nibbana

好，我们来看涅槃

nibbana is termed supramundane and is to be realized by the knowledge of four paths

涅槃被称为出世间，是由四道智所证得

so nibbana belongs to supramundane sphere not mundane

所以涅槃是出世间法，不是世间法

and it is to be realized by the knowledge of four paths

是由四道智所证得

so only when we get the four paths

所以只有获得了四道智

can we really see or can we really experience nibbana

我们才能真正见到或者体验到涅槃

and it is called nibbana because it is a departure from craving

它被称为涅槃，因为它离渴爱

which is an entanglement

而渴爱是一种束缚

now the notes

现在看注释

The concluding section on this chapter deals briefly with the fourth ultimate reality, Nibbana.

作为此章结尾的这一节简要地介绍了第四种究竟法：涅槃

so we studied that there are four ultimate realities we have studied them

我们学习了四种究竟法

in first chapter, second chapter and so on until the sixth chapter

第一章，第二章直到第六章

now

现在

nibbana is treated just in one section

涅槃在此节进行介绍

like an appendix to the sixth section

就像第六部分的附录

so very briefly nibbana is explained here

所以这里简要地介绍了涅槃

Etymologically, the word nibbāna —the Pali form of the better known Sanskrit nirvāṇa—从词源学上讲，巴利文的nibbana，与更广为人知的梵文nirvana is derived from a verb nibbāti meaning “to be blown out” or “to be extinguished.”

源自动词nibbati，意思是“被吹灭”或“被熄灭”

It thus signifies the extinguishing of the worldly “fires” of greed, hatred, and delusion.

因此，它表示熄灭了世间的贪嗔痴之火

so nibbana means “blowing out”.

所以涅槃的意思是“被吹灭”

and blowing out of what? blowing out of the fire of greed, the fire hate, fire of delusion

吹灭了什么？吹灭了贪嗔痴之火

or blowing out of all mental defiements

吹灭了所有的烦恼

it thus signifies the extinguishing of the worldly fires of greed, hatred and delusion

因此，它表示熄灭了世间的贪嗔痴之火

But the Pali commentators prefer to treat it as the negation of, or “departure from”, the entanglement of craving,

但巴利论师们喜欢将之解释为对渴爱缠缚的否定或舍离

the derivation which is offered here.” here means in this manual

本书就采用这种引申义

so the pali commentators say nibbāna is a combination of ‘ni’ and ‘vāna’.

巴利论师们说解释说

nibbana是ni和vana的组合

so ‘ni’ and ‘vāna’ when combined becomes nibbāna ni和vana组合起来就是nibbana and vāna is here translated as entanglement vana在这里被翻译成“束缚”

now vāna is a name of craving vana是渴爱的名字

craving is called vāna because it stitches one life with another

渴爱被称为vana，因为它将此生与彼生链接起来

so long as there is craving then the rebirth will be produced

只要有渴爱，就会产生结生

so since rebirths are produced because there is craving

因为结生的产生原因是渴爱

craving is said to be stitching these existences together

是渴爱将此生与彼生相连

so craving is called vāna

所以渴爱被称为vana because it stitches together the existences

它将诸生相连

and here “ni” means getting out of ni意思是“脱离”

or departure from

或者“离开”

“getting out of” or “departure from craving” means

从渴爱中脱离或离开意思是

getting out of the range of, object of craving

脱离渴爱的范围和所缘

now craving cannot take nibbana as object

渴爱不能以涅槃为所缘

if you go back to the third chapter you will see that

如果你回到第三章，你会发现

craving or akusala takes only the mundane objects as objects

渴爱或者不善心只是以世间法为所缘

craving cannot take supramundane states as object

渴爱不能以出世间法为所缘

so nibbana is said to get out of the range of craving

所以涅槃是脱离了渴爱的范围

so it is called nivāna

所以被称为“离渴爱”

getting out of the range of, the object of craving

离开渴爱的范围和所缘

as long as one is entangled by craving one remains bound in samsara the circle of birth and death

只要被渴爱所束缚，就会继续轮回

but when all craving has been extirpated,

但是当灭尽一切渴爱时

one attains Nibbana, deliverance from the cycle of birth and death.” so it is…

就会证得涅槃，从生死轮回中解脱

nibbana is defined that “something that gets out of, that goes beyond the range of craving.

所以涅槃被定义为“脱离和超越渴爱范围的“

nibbana is also explained as something by which the fires of greed and so on comes to be extinguished

涅槃也被解释为熄灭贪嗔痴之火的东西

so in this case, nibbana is something, it is very difficult to describe

这样说来，涅槃是非常难以形容的

so when we say something, then people may think that it is something and so it must have an beginning and end

当我们谈到它的时候，人们可能会觉得它是某物，必须有始有终

but nibbana has no beginning and so it has no end

但是涅槃没有开始，也没有结束

so we cannot call it a state

我们不能将之称为某种状态

but in pali it is called a dhātu (element)

但是巴利语称之为“界”

nibbana is called element because it has its own intrinsic nature that is unconditioned deathless element totally transcent to the conditioned world

涅槃被称为界，因为它的本性是无为、不死之界，完全超越了有为的世间

so in that case nibbana is a dhātu or an element

所以，涅槃是界

and nibbana is here described as first supramundane

涅槃在这里首先被描述为出世间

so we must understand that nibban belongs to supramundane sphere

所以，我们必须明白涅槃属于出世间界

and it is said to be realized by the knowledge of four paths

它被四道智所证得

that means it is a ultimate reality

就是说它是究竟法

it does not reside in the imagination of people

不是人们想象出来的

it is a real state

是真实的状态

that can be realized by the four path knowledges

能为四道智所证得

so by this

所以这样

the author shows that nibbana is not nothing it is something that can be realized

作者表明涅槃并非一无所有，涅槃是可以证得的

and also it says it is the object of magga and phala

这里也说，它是道果的所缘

it becomes an object to the path and fruit

它是道果的一个所缘

that means it is the object of path and fruit

意思就是它是道和果的所缘

when path consciousness arises

当道心生起的时候

it takes nibbana as object

它以涅槃为所缘

and when phala or fruition consciousness arises

当果心生起时

it takes nibbana as object

它以涅槃为所缘

so since it is the object of path and fruit

因为它是道果的所缘

it is a reality

它就是真实的

and it can be realized through the attainment of path and fruition

它可以通过获得道果来证得

so nibbana is

所以，涅槃是

not a realm or not a existence

不是一个生存地

many people think nibbana to be something like an existence or a realm

许多人认为涅槃就像是个生存地

and that is why we say we go to nibbana or we enter nibbana and so on

所以我们就说，我们要去涅槃，或者进入涅槃等等

or we reach nibbana

或者我们达到涅槃

reaching nibbana may be alright

达到涅槃可能还行

but go to nibbana or to reach nibbana is just figurative language, it is not true language

但是去涅槃，或者达到涅槃是一种譬喻性的语言，不是真正的语言

because nibbana is not a place or not the realm to go to

因为涅槃并不是一个生存地，可以去那里

it is just a state, a state of peace

它只是一种状态，平和的状态

manifested as the destruction of mental defilements and also destruction of the aggregates

它的表现就是烦恼的灭去，诸蕴的灭去

so we should say, may I attain or may I experience nibbana rather than saying may I go to nibbana or may I reach nibbana

所以，我们应该说，愿我证得涅槃或者体验到涅槃，不要说愿我去涅槃或者达到涅槃

so nibbana is actually not a state, not a realm, not a realm not a place

所以涅槃并不是一个生存地或处所

but it is an element which has its own intrinsic nature

但是它是一个具有自己属性的”界“

of being transcendent to the conditional world

超越了有为的世间

being out of the conditional world

脱离了有为的世间

so nibbana is actually by this definition

所以涅槃实际上，根据这个定义

just one, there is no many nibbanas according to this definition

只有一种涅槃，没有很多种涅槃

but

但是

when we consider the basis for distinction

当我们依分别的根据

then it is of two kinds

涅槃就可以分为两种

that means the being with the aggregates remaining

就是还保留五蕴的众生

and being without aggregates remaining

没有保留五蕴的众生

if consider this then we can say there are two kinds of nibbana

如果考虑到这点，我们就说有两种涅槃

so though nibbana is one fold according to its intrinsic nature

根本它的自己的属性，只有一种涅槃

by reference to a basis for distinction it is twofold namely

但是根据分别的根据，则有两种

the element of nibbana with the aggregates remaining

有保留五蕴的涅槃界

and the element of nibbana without the aggregates of remaining

没有保留五蕴的涅槃界

so instead of residue I think we should have aggregates

这里不用“残余”我们应用“诸蕴”

now please look at the pali word

现在看巴利语

the first one is sa-upadisesa nibbānadhātu

第一个是：有余涅槃界

so dhātu is element, nibbāna is nibbāna, sa means “with”, upadi means aggregates dhatu就是界，nibbana就是涅槃，

sa就是“有”，upadi就是“诸蕴”

and “sesa” means remaining sesa就是“保留”

so the element of nibbana

所以涅槃界

which is with the aggregates remaining

保留有诸蕴

and the other word is ‘anupādisesa nibbānadhātu’另外一个词是“无余涅槃界”

this is the opposite of “sa”, “sa” means “with”, “an” means “not”

就是”sa”的反义词，sa是“有”

“an“就是”没有“

so with no aggregates remaining

就是没有保留诸蕴

so there are two kinds of nibbana according to this differenciation

根据此种区分，就有两种涅槃

so the first one is called in pali sa-upadisesa nibbānadhātu

第一种是有余涅槃界

the element of nibbana with the aggregates remaining

就是保留有诸蕴的涅槃界

and the second one is anupādisesa nibbānadhātu the element of nibbana which is without the aggregates remaining

第二种是无余涅槃，就是没有保留诸蕴的涅槃

now in the word sa-upadisesa, there is the word “upadi” and “sesa” sa-upadisesa里有upadi和sesa now upadi is explained as something that is clung to by kamma and also by sensual desire and so on upadi被解释成由业和欲望引起的执着

so those that are grasped by, that are clung to by sensual desire and so on are called upadi

所以被欲望抓取的东西，被称为upadi so upadi is a name of the five aggregates

所以upadi就是五蕴的一个名称

we can grasp at these five aggregates with sensual desire with wrong view

我们可以通过欲望和邪见抓取这五蕴

so they are called upadi, and sesa means remaining

所以它们被称为upadi，

sesa意思是“保留”

so sa means with sa的意思是“有”

so the first nibbana is nibbana with aggregates remaining

所以第一种涅槃是还保留有五蕴

now when a person becomes an arahant

当一个人成为阿罗汉

he eradicates mental defilements

他就断除了所有的烦恼

so after the eradication of mental defilement, then they’re gone

断除了烦恼之后，就没有烦恼了

but what remain?

那还剩下什么？

this physical body remains and also the other types of consciousness and cetasikas remain with him

还剩下肉体，以及其他的心和心所

so he still experiences other types of consciousness

所以他还体验到其他形式的心

he still experiences other mental factors

他还体验到其他心所

but from the moment he became an arahant

但是从他成为阿罗汉的那一刻开始

he no longer experiences any of the ten mental defilements

他不再体验到任何十种烦恼之一

so he does not experience attachment or greed

他不会再体验到执着或贪婪

does not experience anger, hate, does not experience illusion and so on

他不会体验到嗔、不会体验到痴等等

so for an arahant, what remains is these aggregates

所以，对于阿罗汉而言，保留的是诸蕴

and what are destroyed are the mental defilements

他断除的是烦恼

so at the moment he became an arahant

所以在成为阿罗汉的时候

he is said to realize this sa-upadisesa nibbānadhātu

他就证得了有余涅槃界

because

因为

he realizes nibbana with the aggregates remaining

他证得了涅槃，但是保留有诸蕴

so he still has these aggregates

所以他还有诸蕴

but he can experience nibbana

但是他能体验到涅槃

sa-upadisesa nibbāna is one nibbana which an arahant experiences during his lifetime before he dies

有余涅槃是阿罗汉在活着的时候体验到的一种涅槃

and this sa-upadisesa nibbānadhātu is also called destruction of mental defilements

这种有余涅槃也被称为“烦恼的断除”

on the next page

下一页

kilesa parinibbāna, extinguishment of that defilements

烦恼的般涅槃，就是烦恼的断除

so kilesa parinibbāna and sa-upadisesa nibbānadhātu are the same

烦恼的般涅槃和有余涅槃是一样的

and the other one is anupādisesa nibbāna

另外一种是无余涅槃

now when an arahant dies, then the remaining aggregates also disappear

当阿罗汉去世了，保留的诸蕴也消失了

so nothing is produced after the death of an arahant

所以，对于去世的阿罗汉，不会产生任何东西

so after the death of an arahant

所以阿罗汉死后

there are no remaining aggregates

就没有保留诸蕴

and the nibbana that becomes evident at the death or after the death of an arahant is called anupādisesa nibbānadhātu

这种在阿罗汉死后的涅槃，被称为无余涅槃

now we are not to say that anupādisesa nibbānadhātu is an element of nibbana which an arahant experiences after his death

我们不说无余涅槃是阿罗汉死后体验到的涅槃界

because after the death of an arahant, there is no arahant at all

因为阿罗汉死后，就没有阿罗汉

as buddha explained

如同佛陀所解释

he disappears like an lamp

他像灯火一样灭去

when the lamp is extinguished and it just disappears

当灯火灭去，就没有了

so in the same way, when an arahant dies

同样，当阿罗汉去世了

then he just dies

他就死了

that means his remaining aggregates cease

就是说，他保留的诸蕴结束了

after the cessation of these aggregates, nothing is produced

诸蕴结束之后，不再产生别的东西

so that is the end of his samsara

这就是轮回的终结

so we cannot say that

所以，我们不能说

the anupādisesa nibbānadhātu is the one that he experiences after his death

无余涅槃界是他死后体验到的

so we should say, that becomes evident after his death

所以我们应该说在阿罗汉死后，彰显的就是无余涅槃

and that anupādisesa nibbāna is also called

这个无余涅槃也被称为

khandha parinibbāna

诸蕴的般涅槃

extinguishment of the aggregates

诸蕴的消失

because at death the remaining aggregates are extinguished or they cease to exist

因为在死亡时，剩下的诸蕴消失了，或者停止存在

so there are these two kinds of nibbana

所以这就是两种涅槃

if we base our differencitation on whether the aggregates are remaining and not remaining

这是根据诸蕴是否保留而言的

and there is another classification of nibbana and that is into void, signless and desireless

还有一种涅槃的分类，就是分成：空、无相、无愿

so in this case nibbana is threefold

所以这样，涅槃就被分为三类

according to its different aspects, namely, void, signless and desireless

根据不同的层面，分成：空、无相、无愿

now here “void” means “devoid of greed, hatred and delusion.”

这里的“空”指贪嗔痴的空

now please understand the word “void” or “suñña” in theravada buddhism

请注意上座部的“空”

suñña or suññata is also used in theravada discourses

上座部也有“空”、“空性”，

but in theravada literature suññata means not just void

但是上座部文本里的“空性”不只是“空”

but it is void of greed, hatred and delusion

而是贪嗔痴的空

so when buddha said, the eye is suñña that means the eye is not atta

佛陀说眼是空，意思是眼无我

the eye does not belong to any atta

眼没有任何自性

so void in theravada means void of atta or something that belongs to atta

上座部里的空，指无自性，没有属于自己的

and also like here void of greed, hatred and delusion

像这里，也可以指贪嗔痴的空

there is no greed, no hatred and no delusion in nibbana and so nibbana is called suññata

在涅槃里没有贪嗔痴，所以涅槃被称为“空”

and it is also called signless, without sign

涅槃也别称为无相

here also greed, hatred and delusion are called signs

这里贪嗔痴也被称为“相”

because we understand people by these signs

因为我们通过“相”了解人

this person is greedy or this person is angry

这个人贪、那个人嗔

this person is deluded

这个人愚痴

so these are called signs

这些被称为“相”

but in nibbana there are no such signs as greed, hate and delusion and so

但是在涅槃里，没有这些贪嗔痴的相

nibbana is called animitta, signless, without signs

涅槃被称为无相，没有相

sign means the greed, hate, delusion and also from the sign of impermanence, suffering and non-soul

“相”指贪嗔痴，这也是源自无常、苦、无我

sign of all conditioned things

有为法的相

since nibbana does not arise it has no beginning so it has no end

因为涅槃不会生起，它没有开端，也没有结束

so we cannot take nibbana as the object of vipassana meditation because

内观禅修的业处不能是涅槃

nibbana does not possess the three characteristics of impermanence and so on

因为涅槃不具有无常等三相

and nibbana is also called appaṇihita, desireless

涅槃也被称为无愿

but here the word desire does not mean just desire

但是这里“愿”并不只是指“欲望”

it means again greed, hate and delusion

同样，它是指贪嗔痴

although there are three names: suññata, animitta and appaṇihita

虽然涅槃有三个名字：空、无相、无愿

they means the same thing

它们的意思是一样的

nibbana which is devoid of greed, hate and delusion

涅槃就是贪嗔痴的空

it is nibbana which has no signs of greed, hate and delusion

涅槃没有贪嗔痴之相

and it is a nibbana that is free from hankering of greed, hate and delusion

涅槃没有对贪嗔痴的意愿

so in this sense, nibbana is threefold

所以，这样说，涅槃分三种

so first there is just one nibbana

首先涅槃是一种

then there are two nibbanas and then again there are three nibbanas

然后分成两种，然后分成三种

the second divisions is according to its…

第二种分类，是根据……

it is twofold, namely the element of the nibbana with the residue of remaining, and the element of nibbana without the residue of remaining

是分成两种，就是有余涅槃和无余涅槃

it is threefold…

分成三种……

by reference to a basis to distinction

以分别为依据

so by references to a basis for distinction, there are two

以分别为依据，就是两类

and by its different aspects, nibbana is said to be threefold

根据不同的层面，涅槃分成三种

so now we come to the…close to the end of the sixth chapter

第六章我们讲完了

so

所以

this is just a summary

这是个总结 summary means a statement about nibbana

总结就是，关于涅槃的说明

for helping your memory

为了帮助你们记忆

Great seers who are free from craving declare that Nibbana is an objective state

解脱渴爱的大知见者说，涅槃是客观的状态

so nibbana is an objective state, nibbana is never subject

涅槃是一种客观的状态，不是主观的

and nibbana is never in the mind or mental

涅槃不在心里

just nibbana it is no rupa no nama it is not mind it is not matter

涅槃不是色法，不是名法

but it is distinct from mind and matter

它与名法、色法不同

and it is an objective state, it is the object of path and consciousness

它是客观的状态，是道和心的所缘

so nibbana is an ultimate reality

所以涅槃是究竟法

and objective state

是客观的状态

which is deathless

是不死

so nibbana is deathless

所以涅槃是不死

simply because it has no rebirth

因为涅槃没有生

simply because it has no beginning

它没有开端

so something that has no beginning

没有开端的事物

has no end or no death

就没有结束，也没有死亡

so it is, nibbana is called deathless

所以涅槃被称为不死

simply because it is without beginning

因为它没有开端

absolutely endless

无尽

that means nibbana is always there

意思是涅槃永远在那里

we cannot say nibbana ceases at some time or some moment

我们不能说涅槃在某时某刻停止存在

and it is unconditioned, not conditioned by anything at all in the world

它是无为法，不受任何世间法的限制

it is not produced by, it is not created by anything

它不被任何东西所创造

it is by its own intrinsic nature

它是属于它自己的属性

and it is unsuprassed because when a person attains nibbana and he gets free from mental defilements and he gets from from suffering

涅槃是无上，因为当某人证得涅槃，他就没有烦恼，没有痛苦

so now we come to the end of the four ultimate realities

我们学习完了四种究竟法

citta, cetasika, rupa and nibbana

心、心所、色法和涅槃

so now we come to the end of the sixth chapter

我们学习完了第六章

or the second part of our abhidhamma class

也就是我们阿毗达摩课的第二期

so we will have to continue this class in the future

我们以后会继续学习这门课

and I think we can finish the remaining chapters during the third part of our class

在第三期课程，我们就讲完剩下的部分

I’m glad that

我很高兴

I came this time and continue my teaching of abhidhamma

我在这个时候来继续讲阿毗达摩

and I’m very encouraged by the attendance

有这么多人来听课，我备受鼓舞

because everyday the hall is full

因为，每天讲堂都坐得满满的

not because you come to my teaching, but because it shows that there are many people interested in abhidhamma in singapore

不是因为你们来听我的课，是因为这表明在新加坡有很多人对阿毗达摩感兴趣

[laughs][笑] you are lay people, most of you are lay people

你们是在家人，大多数人都是在家人

and still you’re interested in abhidhamma

但是你们还是对阿毗达摩感兴趣

so that’s a good sign

这是好的征兆

as I told you abhidhamma has come to stay with us and we cannot just throw it away and so we have to try to understand it

我也告诉过你们，阿毗达摩传承下来，我们不能置之不理，我们要努力理解它

and through the understanding of abhidhamma or through the knowledge of abhidhamma

通过对阿毗达摩的理解

our knowledge of buddha’s teachings have greatly increased

我们对于佛陀教法的知识就会大大地增长

so without the knowledge of abhidhamma we can go wrong in many places

没有阿毗达摩的知识，我们很多地方可能会理解错

if you’re interested in theravada teachings

如果你们对上座部佛教感兴趣

then you have to study abhidhamma

你们就要学习阿毗达摩

and abhidhamma studied step by step, little by little

通过一步步，一点点地学习阿毗达摩

is not so difficult

这样就不是很困难

[laughs][笑] any subject which is new to us is difficult at the beginning, right?

我们学习任何新科目的时候，开始总会觉得困难，对吧

even the subjects taught in universities or even at schools

即使是大学里教授的课程

when we learn it first, it is difficult for us

当我们开始学习的时候，会觉得难

but little by little we get more familiar with the subject and

但是一点点，慢慢我们就熟悉了

later on, we become very familiar with the subject

后来，我们就对此科目非常熟悉了

and abhidhamma is also like that

阿毗达摩也是如此

abhidhamma is not just to study once, you have to go through it again and again

你不能只学习一遍，要不断地反复

on the second reading, you will understand more fully

你第二次学习的时候，就理解的更全面

and on the third reading, again more fully and so on

第三次学习，再次增加理解，等等

so after about five or six readings, you will become not only students of abhidhamma

通过五六次的学习，你就不是阿毗达摩的学生

you will become experts in abhidhamma

你就成了阿毗达摩专家了

so I’m glad that I’m instrumental in you having the knowledge of abhidhamma

所以，在你们学习阿毗达摩过程中，我对你们有所帮助，我很开心

and whenever I teach abhidhamma, I’m very glad

我教阿毗达摩的时候，总是很开心

so many people think that I would be tired

许多人认为我可能很累

so, so long as I’m talking, I’m not tired

只要我讲课，我就不累

so, I will end the class in the future

我在未来会讲完这门课

and I thank those who sponsor this class, there are how many sponsors here?

感谢支持这门课的团体，有多少个？

five sponsors

五个团体

Singapore Buddhist Federation

新加坡佛教协会

Ananda Metyarama Buddhist Youth Circle

阿难美提亚拉玛佛教青年团

Buddhist Fellowship, Leong San See Temple

佛教之友，龙山寺

Palelai Buddhist Temple

帕勒莱寺院

so if you do not sponsor this class

没有你们对这次课程的支持

there would not be this class, I would not be here

就不会有这个因缘，我也不会来这里

and so I would not be teaching abhidhamma to you

我就不能给你们上阿毗达摩课

I’m grateful to you for giving me this opportunity

我很感谢你们给我这次机会

so we monks live for all beings

我们出家人是为所有众生而活

so, so long as we are able we must be imparting the knowledge we have gained through our studies

只要我们有能力，我们就会将我们学到的知识传授出去

and so I’m very glad that I’m able to make you at least students of abhidhamma

所以，我很高兴，我至少能够让你们学习阿毗达摩

so and I hope that you will multiply yourselves

所以，我希望你们一传十，十传百

that means one will teach at least one more the population of abhidhamma students will increase

就是说，你们一个人至少给另外一个人教阿毗达摩，这样学习的人数就会增加

so in this way, we can spread abhidhamma in the country and in other countries as well

以这种方式，阿毗达摩就会在这个国家以及其他国家得到弘传

so thank you for inviting me to teach this class

谢谢你们邀请我来讲这门课

Disk02track15

good evening, every body

大家晚上好

so we will continue our study of the compendium of philosophy or the comprehensive manual of the abhidhamma

我们继续学习阿毗达摩概要精解

this is a third session or our abhidhamma class

这是我们阿毗达摩课程的第三期

and we started last year about this time

我们去年这个时候开始

after you have gone through the six chapters

大家已经学习了六章

you have already studied the four ultimate truths

你们已经学习了四究竟法

or the four ultimate realities, namely

这四个究竟法是：

consciousness, mental factors, material properties and nibbana

心、心所、色法和涅槃

during this class

这期课

we will study the remaining three chapters of this book

我们学习这本书的剩下课程

the seventh, the eighth and the ninth chapters

第七、第八、第九章

so the seventh chapter deals with what are called categories

第七章讨论的是：类别

actually this chapter gave us the different names given to different mental states and material properties

实际上，此章给不同的名法、色法不同的名称

that are included in the four ultimate realities

它们都属于四究竟法

it is important and necessary that

重要的是，我们需要

we’re familiar with some names or some designations given to these mental states and material properties

我们要熟悉这些名法和色法的名称

because

因为

if we do not understand this

如果我们不明白这点

it is difficult for us to understand the teachings of the buddha in the sutta pitaka

就很难了解佛陀在经藏的教法

for example in the dhammapada

例如在法句经中

we find the word āsava mentioned in two places asava（漏）出现过两次

and if we do not know what asavas are

如果我们不知道“漏”是什么意思

or how many of them are there

有多少种“漏”

we will not understand the teaching completely

我们就不能完全明白意思

only when we understand through the study of abhidhamma

只有我们通过学习阿毗达摩来理解

can we understand the teachings in the sutta pitaka fully and correctly

我们才能正确完整地理解经藏的教法

so this chapter gives such names such different names given to the mental and material states

这章给名法和色法不同的名称

now the chapter begins with a verse saying the seventy two kinds of entities have already been described with their characteristics and so on

此章开头的偈颂：“已说七十二种各别法及其特相”等等

up to this point we have studied the four ultimate realities

到目前为止，我们学习了四种究竟法

and the first one is consciousness

第一种是心

although there are eighty nine or one hundred and twenty one types of consciousness

虽然有89或121种心

as to the characteristic

但是根据特相

consciousness is taken to be one

心只是被视为一种各别法

consciousness has the characteristics of being aware of the object

因为心的特相就是觉知所缘

so being aware of the object is a characteristic of consciousness

所以觉知所缘就是心的特相

and so consciousness is said to be one although it is divided into eighty nine or one hundred and twenty one types

所以心是一种各别法，虽然它被分为89或121种

and next fifty two cetasikas or mental factors

下一个是52心所

each of these fifty two cetasikas has its own characteristic

每种心所都拥有自己的自性

and so we take them as fifty two

所以我们将其视为52种各别法

so we take consciousness as one

我们将心视为一种各别法

and mental factors or cetasikas as fifty two

心所被视为52种各别法

and then there are material properties and if you remember

还有色法，大家应该记得

in the sixth chapter the material properties are taught and there are twenty eight material properties

第六章教了28色法

but

但是

among the twenty eight material properties only eighteen are taken here

在28色法里，这里只有18种

because they are the ones concretely produced material phenomena

因为这些是完成色

that means they are the real ones the real material properties

意思就是它们是真正的色法

and the other ten are actually some modes of these material properties

其他10色法只是这些色法的模型

and these ten material properties are not the object of vipassana meditation

这10色法不是内观禅修的所缘

so

所以

these ten are not reckoned separately as individual entities here

所以这10种没有单独视作各别法

so we take eighteen of them, the first eighteen of the twenty eight material properties taught in the six chapter

所以我们只采用18个，第六章讲过的28色法的前18个

an then the last one is nibbana, nibbana is taken to be one

最后是涅槃，涅槃被视作一个各别法

and so when we add them up we get seventy two kinds of entities or seventy two kinds of states

全部加起来，我们就有72种各别法

that have their own individual essence

它们有各自的自性

these states both mental and material will be dealt within this chapter

此章将介绍这些名法和色法

so there are categories and this chapter is divided into four sections

类别之概要有四个部分

the section on unwholesome states

不善之概要

the section on mixed categories

混合类别之概要

and the section on requisites of enlightenment

菩提分之概要

and the section on the whole, that is on all

一切之概要

the first section, the section of unwholesome states

第一节：不善之概要

begin with what are called taints

首先就是：漏

you may see the word “taint” on page 265 of the manual

你们在概要精解265页可以看到“漏”这个词

when studying abhidhamma or studying the buddha’s teachings

当我们学习阿毗达摩或者佛教时

we cannot avoid using the original pali words

不可避免使用原始的巴利语

so we will always go with the pali words

所以我们总会提到巴利语

because translations can be misleading

因为翻译可能会误导大家

sometimes one and the same word is translated differently in English

有时候，同一个词

翻译成英文就成了不同的词

and so we’re not able to ascertain which is meant

所以我们就不能肯定到底是什么意思

now the word asava, the first word asava here

“漏”这个词，

is translated as defilement in one place

在一处翻译成“烦恼”

and then corruptions in another place

在另外一处翻译成“败坏”

and then here it is translated as taints

这里翻译成“漏”

and Ñānamoli translated it as cankers

智髻比丘翻译成：溃疡

so how are we to understand asavas

所以我们如何理解“漏”

so it is better to keep the word asava when we talk about or when we study this

所以我们学习的时候，最好还是保持原文asava and try to understand the meaning of the word asava

尽量理解它的意义

asava is originally the name of the intoxicating drinks asava本义是醉人之酒

because when people made this intoxicating drinks

因为当人们酿造此种令人迷醉之酒时

they have to ferment them

需要发酵

so one meaning of the word asava is long fermented drinks

所以asava的一个意义就是发酵许久的酒

or intoxicating drinks

或者令人迷醉之酒

and anything that is long fermented which can be called asava

或者说任何发酵很久的东西都可以称为asava is none other than the unwholesome mental state mentioned here

在这里就是指不善的心所

because they have been with us for how many lives

因为它们伴随我们很多世

not years

不是按年计算

they have been with us for long long time from time immemorial

它们从无始以来就伴随着我

and so when we say something is called asava because it is long fermented

当我们因长久发酵而称之为asava时

then we should call these mental states asavas

那么我们应该称这些心所称为asava so these mental states are called asava because they’re long fermented or they’re intoxicating

这些心所被称为asava，因为它们是长久发酵的，或者使人迷醉的

so whenever we have these mental states in our mind

当我们心里有这些心所时

our minds become intoxicated

我的心就迷醉了

and also asava is defined as something that flows out of something

同时，asava还指从某物流出之物

that oozes out of some other thing

从某物渗出

now there is an abscess for example

假设有一个脓包

and then pus and blood ooze out of that abscess

脓血从这个脓包中渗出来

so something that flow out is also called asava

或者渗出来的东西也是asava now when we see something and we like it

当我们看到某物，并喜欢它

and there is attachment

就有执着

there is greed for that object

对这个东西就有贪

and that means attachment or greed is flowing out of our eyes

意思就是贪执从我们眼中流出来

when we hear something and we like it

当我们听到声音并且喜欢它

then the attachment is oozing or flowing out of our ears and so on

那么执着就从我们的耳朵里渗出来，等等

and so they are called asavas in pali

所以，巴利语将其称为asava and the commentaries also explain it as something that flow right up to the topmost plane of existence

注释书也将之解释为“向上流至最高生存地”

by way of plane of existence

这是根据生存地

and that flow right up to what is called the change of lineage

流到改变种姓的地方

by way of the dhamma

这是根据法

that means

意思就是

these mental states can arise even in the highest of the thirty one planes of existence

这些心所可以上升到三十一生存地的最高处

the highest the thirty one planes of existence is the highest, the fourth of the four immaterial realms

三十一生存地的最高处，就是四无色界的第四界

so even in that immaterial realm

即使在这个无色界

these asavas or attachment, wrong view and ignorance can arise

也可能生起这些漏：贪、邪见和无明

so they’re said to flow up to the topmost plane of existence

所以据说它们上升到最高的生存地

and as to the mental states

对于这些心所

they can take as object almost everything

它们几乎可以以任何东西为所缘

except those that are called supramundane

除了出世间法

so the change of lineage mentioned here

所以这里提到的改变种姓

is the last moments before the moment of enlightenment

就是觉悟之前的最后时刻

so when one gains enlightenment

所以当一个人获得觉悟

one changes into another type of person

就改变了种姓

one’s lineage is said to be changed

他的种姓就改变了

from an ordinary worldling into a noble person

从凡夫变成了圣人

so these asavas can flow up to that point

所以这些漏可以向上流到此处

up to that point of change of lineage

流到改变种姓的地方

that means these can take as object the last moment before the moment of enlightenment

意思就是在觉悟之前的最后时刻，这些可以成为所缘

and so they’re called asava in pali

所以它们被称为asava and they’re said to be four of them

有四种

the first one is in pali called kāmāsava

第一种是：欲漏

and the second one bhavāsava and the third one diṭṭhāsava and the fourth one avijjāsava

第二：有漏，第三：邪见漏，第四：无明漏

kāmāsava means sensual desire

欲漏的意思是感官欲望

attachment to anything, desire for anything, desire for sense object

对任何事物的执着，对感官所缘的执着

and the second one bhavāsava is

第二个是有漏

attachment to existence

对存在的执着

that means attachment to existence in the material realm and immaterial realms

意思是对色界、无色界存在的执着

I hope you remember the thirty one planes of existence

我希望你们记得三十一生存地

there are planes of existence called rupavacara and arupavacara

色界、无色界生存地

so rupavacara and arupavacara are the planes that are higher than the kamavacara plane or sensuous plane

色界、无色界是比欲界更高的生存地

and attachment to those planes

对这些生存地的执着

the rupavacara plane and arupavacara plane are called the bhavāsava

对色界和无色界生存地的执着，就是有漏

the taint of, attachment to existence

对生存地的漏、执着

and also attachment to jhanas

还有对禅那的执着

is called bhavāsava

被称为有漏

when a person gets jhana

当一个人获得禅那

and say, he dies with that jhana intact

假如，以完整的禅那死去

he is reborn as a brahma

投生为梵天

so the jhanas can produce rebirth as brahmas

禅那可以导致投生到梵天

the attachment to those jhanas is called bhavāsava

对这些禅那的执着就是有漏

later on the author himself will explain what kamma and bhava here represent

后面，作者自己会解释“欲”、“有”表示什么

and the third is wrong view, the taint of wrong views

第三个是邪见，邪见漏

taking things to be permanent

把事物看成常

or taking things to be without cause and so on

把事物看成无因等等

and also the wrong view regarding one’s own self

还有关于自身的邪见

so they’re called wrong view

这些被称为邪见

the wrong view you’re already studied in the first chapter

在第一章你已经学习过邪见

and the last one is the taint of ignorance

最后一个是无明漏

not understanding correctly

不能正确理解

so these four are called asavas

所以这四个被称为漏

asava of sensual desire, asava of existence, asava of wrong view and asava of ignorance

欲漏、有漏、邪见漏、无明漏

so these four are called asavas

这四个被称为漏

intoxicants or flowing out

麻醉之物，或者流出之物

or those that can flow up to the topmost existence

可以从最高生存地流出

and that can flow up to the topmost mental state of change of lineage

可以流到最高心所，改变种姓

now next is four floods, oghas

下一个是暴流

in pali they’re called oghas

巴利语是ogha four kinds of floods

四种暴流

actually these four kinds of floods are the same as the four kinds of asavas

实际上，这四种暴流跟四种漏是一样的

so they’re given different name here

但是这里给出了不同的名称

so one and the same mental state is called asava in one place

所以同一个心所，在一处被称为漏

and ogha or flood in another place

在另外一处被称为暴流

this is the elegance of buddha’s teachings

这是佛陀教法的灵活性

now when buddha taught

当佛陀讲法时

he taught so that his listeners are able to understand and able to gain enlightenment

他讲法就是为了让听众能够理解，能够获得觉悟

and different people have different dispositions

不同的人，有不同的根性

different likes and dislikes

不同的爱憎

and so

同时

according to the likes and dislikes of his listeners

根据他的听众的爱憎

buddha used different terms or different names

佛陀使用不同的名称

to suit their different inner dispositions

来适应听众的根器

so at one point

所以，有时候

buddha may use the word asava to

佛陀可能会使用漏这个词

describe these four mental states

形容这四个心所

but another place

在另外一处

he may use the word ogha and so on

佛陀可能会使用暴流等等

so ogha are called floods

所以ogha就是暴流

they are the same, so flood sensual desire, flood of attachment to existence, flood of wrong views, flood of ignorance

欲暴流、有暴流、邪见暴流、无明暴流

now they’re called floods

他们被称为暴流

because they sweep beings away into the ocean of existence

因为他们将众生冲到轮回的大海

now when you’re caught in the floods

当你困在洪水中

you’re carried away by the floods

你被洪水冲走

and it is very difficult to get out of it

很难从中出来

so in the same way, when these arise in our mind

同样，当这些暴流在我们心里生起

it is very difficult to get rid of them

我们很难对付它们

we have been practicing meditation for many years

我们禅修多年了

and we still have these mental defilements we still have these floods in our mind

我们还有这些烦恼，在心里还有这些暴流

attachment, wrong view sometimes and ignorance

贪、有时有邪见，还有无明

when they overwhelm us, we’re carried away by them and it is difficult to get away from them

当它们将我们淹没，我们就冲走，很难逃脱

it is difficult to cross them

很难渡过暴流

so when there is flood

所以当发了洪水的时候

you know it is very difficult to cross the flood

很难渡过洪水

so because

因为

they sweep beings away into the ocean of samsara or existence

它们将众生冲到轮回的大海

and they’re hard to cross

很难越过

they’re hard to get rid of

很难应付

these mental states are called floods

这些心所被称为暴流

and the next category is called bonds

下一个类别是：轭

they’re also four bonds, the same mental states as the asavas

轭也是四个，与漏的心所是一样的

so the bond of sensual desire, the bond of attachment to existence, the bond of wrong view, the bond of ignorance

欲轭、有轭、邪见轭、无明轭

now they’re called bonds or in pali they’re called yoga

巴利语称为“瑜伽”

because they yoke beings to suffering

因为它们给众生套上痛苦之轭

they set beings to suffering

让众生受苦

and they do not allow them to escape

不让众生脱离

now once these mental states arise in our mind

当这些心所生起的时候

we are as it were yoked to suffering

我们就被套上痛苦之轭

we are bond to suffer because

我们被苦所缚，因为

since they’re unwholesome mental states

因为它们是不善的心所

they’re bond to bring unpleasant result

它们必定带来不愉快的结果

and it is very difficult to escape from them

非常难以逃脱

and so they’re called bonds

所以它们也被称为“轭”

so in pali they’re called yoga

巴利语就是“瑜伽”

now the word yoga is very popular

瑜伽这个词如今非常流行

and the word has different meanings

但是瑜伽有不同的意义

so

所以

it can mean making effort

它的意思可以是：精进

or practice

修持

so practice of meditation is also called yoga

所以禅修也被称为瑜伽

but here the word yoga does not mean meditation

但是这里，瑜伽这个词意思不是禅修

it means the mental states here

它在这里意思是心所

sensual desire

感官欲望

attachment to existence, wrong view

对有的贪，邪见

and ignorance

无明

they’re called yoga here

在这里被称为瑜伽

you may have made the word yogakhema

你们可能遇到过yogakhema这个词

if you’re familiar with pali

如果你们熟悉巴利语的话

you may be familiar with the word yogakhema

你可能熟悉yogakhema there yoga means these four bonds

瑜伽就是这四个“轭”

and not practice or meditation

不是指禅修

and then the next category is called gantha, knots, K-N-O-T-S

下一个类别是：系

they’re called knots, because they tie the mind through the body

它们被称为“系”，是因为它们将心系于身，

or the present body to bodies in the future existences

或者将现在之身系于未来之身

now

现在

the name of these knots

这些“系”的名称

are abhijjhā-kāyagantha

贪婪之身系

please look at the pali passage there

请看巴利语

abhijjhā-kāyagantha

贪婪之身系

now there is the word kāya

这里有一个词kaya the word kāya here means both the physical body and also the mental body kaya在这里指色身也指名身

and a group of mental states

是心所之聚合

so the word kāya often means not just the body we understand

所以kaya通常不仅指我们理解的身体

but it means a group, a collection

它指一个聚合

so here it is in that sense it is used here

所以这里，它就是这样使用的

the physical body and mental body

色身和名身

or a group of physical material properties

色法的聚合

and a group of mental states

心所的聚合

so these four knots

所以这四个系

tie the mind to the body

将心系于身

or the present body to the future existences

或者将现在之身系于未来之存有

that is why they’re called knots

所以被称为“系”

and the first one of them is the bodily knot of covetousness

第一个就是贪婪之身系

that means attachment

就是贪执

attachment is one knot

贪执是一个系

now it is very obvious that when there is attachment

很明显，当有贪执的时候

we’re tied to something so we’re in the knot

我们就被系缚住了，我们在系中

and the second one is the bodily knot of ill will, anger

第二个是嗔恚之身系

so the second one is anger, so anger is also called in pali kāyagantha, the bodily knot

第二个是嗔恚，所以嗔恚也被称为身系

the third one is the bodily knot of adherence to rites and ceremonies, now

第三个是戒禁之身系

here it is important to understand this word correctly

这里正确理解这个词很重要

the pali word is sīlabbata-parāmāsa

戒禁

wrongly taking sīla and vata as a means to purification

错误地认为某种行为可以导致清净

in the commentaries, sila is explained as the habit

在注释书中，“戒”被解释为行为

the habit of cows, habit of dogs, habit of animals and so on

像牛、狗等动物一样的行为

and vata is like habit, it is behavior, behaving like vata也是某种行为

like dogs, cows and so on

像狗那样，像牛那样等等

and taking those as the means to purification

认为这些可以导致清净

is called adherence to rites and ceremonies

被称为执着于行为和仪式

so according to the definition given in the texts themselves as well as in the commentaries

所以根据经文和注释书的定义

it is a wrong view about the habits and the behavior which one takes to be right path to enlightenment

是对于行为习惯的邪见，认为是获取觉悟的正道

so taking something that does not lead to nibbana directly as one leading to nibbana is this wrong view

所以将不能直接导致涅槃的东西视为导致涅槃的东西，这就是邪见

so according to the definitions given in the commentaries taking the practice of dogs and cows as the right way leading to enlightenment is this bodily knot

根据注释书里的定义，像狗、牛那样修行认为正确，可以导致觉悟，就是这种身系

but Mahasi sayadaw said

但是马哈希尊者说过

taking just dana to be the way to enlightenment

只将布施视为导向涅槃的方法

taking just sila to be the way to enlightenment is also this kind of wrong view

只将持戒视为导致觉悟的方法，也是这种邪见

not that dana is bad, not that sila is bad, we must practice dana, we must practice sila, right?

不是说布施不好，持戒不好，我们必须布施、持戒，对吧？

but we must not remain content with just practice of dana and sila

但是我们不要仅仅满足于布施、持戒

dana and sila can create conditions for the practice of meditation which will directly lead us to enlightenment

布施、持戒可以为禅修创造条件直接导致我们的觉悟

so only the practice of the eightfold path is the real path

所以，只有修持八正道，才是真正的道路

so taking the practices other than the eightfold as a way to enlightenment is also this kind of bodily knot

所以如果将八正道之外的行为作为觉悟的道路，也是这种身系。

the adherence to rites and ceremonies

执着行为和仪式

if we take chanting to be enough for our enlightenment

如果我们觉得诵经就足以觉悟

we may have this kind of bodily knot

我们也可能有这种身系

chanting is good, it suits our mind, it can lead our mind to the buddha

诵经很好，将我们的心导向佛陀

but still it is not enough

但是仅此还不够

so taking any practice other than the eightfold path, the practice of eightfold path as a way to enlightenment

所以以八正道之外的修持作为导致觉悟的方法

is this kind of bodily knot

就是这种身系

bodily knot of adherence to rite and ceremonies

戒禁之身系

and then the last one is bodily knot of dogmatic belief

教条主义信仰之身系

that this alone is the truth

“只有这才是真理”。

this alone is true and any other is false

只有这是对的，其他的都是错的

so taking that way is also a kind of bodily knot

这样也是一种身系

sometimes,

有时候

we think that what we believe in is true

我们觉得我们相信的才是对的

and any other belief is false

其他信仰都是错的

so if we take that way, we may not be free from this kind of bodily knot

如果我们这样想，我们就可能摆脱不了身系

so these are four bodily knots

所以这些是四种身系

bodily knots of covetousness

贪婪之身系

and then of ill will

嗔恚之身系

and then of adherence to rites and ceremonies and

禁取之身系 of dogmatic belief that this alone is true

教条主义信仰之身系，认为只有这才是对的

later on we will identify the ultimate realities with these

稍后，我们通过这些来分别究竟法

so the next category is clinging

下一个类别是取

in pali they’re called upādāna

巴利语是upadana when we talk about craving and clinging

当我们谈“贪”和“取”的时候

then there is a difference between craving and clinging

贪和取之间是有区别的 not so strong attachment is called craving

不是很强的执着是“贪”

and very strong attachment is called upadana or clinging

非常强的执着被称为取

but the commentaries point out that this kind of clinging can also be understood more broadly as craving for any of the things of the world

但是注释书里指出：这种“取”也可以从广义上理解成对世间任何事情的贪

so

所以

commentaries say that any kind of attachment

所以注释书说任何形式的执着

any kind of craving can be called upādāna or clinging

任何形式的贪都可以被称为取

but when we talk about the craving and clinging

当我们谈到贪和取的时候

as for example in the dependent origination

例如在缘起里

then we have to differenciate between craving and clinging

我们就要区分贪爱和取

so in that case craving is not so strong attachment and clinging is very strong attachment

在这种情况下，贪爱是不那么强的执着而取就是很强的执着

so when it reaches the level of clinging then it can not let go of

所以，如果达到了取的程度，就很难放下

and there are four kinds of clinging the first one is kāma-upādāna

有四种取，第一种是欲取

clinging to sensual pleasures

对感官欲望的执取

attachment to sensual things

对感官事物的执着

and second is clinging to wrong views

第二种是邪见取

actually wrong views themselves are called clinging

实际上邪见本身就被称为执着

and the third is clinging to rites and ceremonies the same as the bodily knot

第三是禁戒取，跟身系是一样的

and the fourth is clinging to a doctrine of self

第四个是我论取

so to believe in the existence of self and

相信我的存在

clinging to a doctrine of self

我论取就是

is adoption of personality view

具有身见

that means in pali it is called sakkāyadiṭṭhi

巴利语就是sakkayaditthi sakkāyadiṭṭhi means the wrong view about existing body

意思就是对于存在的身体的邪见

that means there is a self or the body is permanent and so on

就是有我、身体是恒常的等等

so that kind of view is called sakkāyadiṭṭhi

这种见就是身见

and clinging to that kind of view is clinging to doctrine of self

执着于这种邪见就是我论取

and there are twenty types of personality view mentioned in the suttas as well as in abhidhamma

在经和论中都提到了二十种身见

and they are considering each of the five aggregates in four ways

就是讲每一蕴以四种方式来理解

now there are five aggregates now

蕴有五种

when one regards the materiality as self, that is one kind of personality view

认为色蕴是我，这是一种身见

and also taking self as possessing materiality

认为我拥有色蕴

there is another kind of personality view

这是另外一种身见

or

或者

believing that materiality is in self it is one kind

认为色蕴在我里面， 是一种身见

and self in materiality is another kind of personality view

我在色蕴里，又是一种身见

so personality view can be of four kinds

所以身见有四种

taking materiality as self

以色蕴为我

or taking self as possessing materiality

认为我拥有色蕴

or taking materiality as in self

认为色蕴在我里面

or taking self as in materiality

或者认为我在色蕴里面

so the same with the other four aggregates and so altogether there are twenty kinds

其他四蕴也是如此，所以一共是二十种身见

we will find these clings again in the doctrine of dependent originations

在缘起理论里，我们会在讲这些“取”

and the next category is hindrances or nīvaraṇas

下一个类别是：盖

they are called nīvaraṇas because they obstruct

它们被称为盖，因为它们阻碍

the way to a heavenly rebirth and to the attainment of nibbana

障碍通向天界或者障碍获得涅槃

now these nīvaraṇas are obstacles to the way to a heavenly rebirth

这些盖，是通向天界的障碍

obstacles to attainment of jhanas

是获得禅那的障碍

and obstacles to attainment of nibbana

是获得涅槃的障碍

so they are called nīvaraṇas in pali

它们就被称为“盖”

nīvaraṇa is translated as hindrances

“盖”就是障碍

so these nīvaraṇas or hindrances are mental factors that prevent unarisen wholesome states from arising

这些盖是阻碍诸善生起的心所

and which do not arisen wholesome states to endure

让诸善不能持续下去

and it is said the first five hindrances are major obstacles to the attainment of jhanas

前五盖是获得禅那的主要障碍

and the sixth hindrance is the major obstacle to the arising of wisdom, now

第六盖是智慧生起的主要障碍

six hindrances are one (1) sensual desire, (2) ill will,

六盖是：贪、嗔

(3) sloth and torpor, (4) restlessness and remorse,

昏沉与睡眠、掉举与恶作

(5) doubt, and (6) ignorance.

疑、无明

so these are called hindrances

这些被称为盖

because they obstruct the way to heavenly rebirth and so on

因为它们障碍通向天界的道路等等

now here

现在

number one is sensual desire

第一个是贪欲

so it is attachment to sensual things and it is not difficult to understand

是对感官欲望的执着，这个不难理解

the second one is ill will, anger, hate and so on

第二个是嗔，愤怒、憎恨等等

but the third and fourth, sloth and torpor, and restlessness and worry

第三和第四，昏沉与睡眠、掉举与恶作

actually sloth is one mental factor,

实际上昏沉是一个心所

and torpor is another mental factor

睡眠是另外一个心所

so two mental factors combined as one here and called one hindrance

所以两个心所组合成一个，被称为一个盖

and the same with number four, restless and remorse

同样第四个，掉举和恶作

restlessness is one thing and remorse is another

掉举是一个，恶作是另外一个

restlessness is one cetasika and remorse is another cetasika

掉举是一个心所，恶作是另外一个心所

and these two are taken as one hindrance here

这两个组合成一个盖

so why?

为什么？

please go to page 268

请翻到268页

third line: Abhidhamma commentaries explain that sloth and torpor, and restlessness and remorse,

第三行：阿毗达摩注释书解释昏沉与睡眠、掉举与恶作

are joined into compounds because of the similarities in their respective functions, conditions, and antidotes or opposites.

将它们合二为一，是因为它们有类似的作用，也有相似的缘，以及相似的对治之法。 so they have similar functions

所以它们有相似的作用

similar conditions and similar opposites

相似的缘与相似的对治之法

that is why these two are joined together as one

所以这两个合二为一

now sloth and torpor

昏沉与睡眠

both have the function of engendering mental sluggishness

都具有令名法软弱无力的作用

so they have the same function of mental sluggishness

它们具有使名法软弱的作用

they are conditioned by laziness and drowsiness,

它们都缘于懒惰与昏昏欲睡

and they are countered by arousing energy.

它们的对治之法就是激起精进。

so that is why they’re taken as one hindrance here

所以它们合成一个盖

they’re described as one hindrance

被称为一个盖

but according to the ultimate reality they’re two not one

但是根据究竟法，它们是两个，不是一个

Restlessness and worry share the function of engendering disquietude,

掉举和恶作都有导致不宁静的作用

so restlessness cause disquietude and worry, I mean

所以掉举造成了不宁静和担忧，我的意思是

remorse as the function causing disquietude

恶作的作用是造成了不宁静

they are conditioned by disturbing thoughts,

它们是缘于困扰的念头

both are conditioned by disturbing thought

它们都是缘于困扰的念头

and they are countered by the development of calm.

它们的对治之法是开发定。

that means countered by the development of samatha

也就是通过开发止禅对治

since they’re similar in functions, conditions and opposites

因为它们有类似的作用、缘、对治法

they’re compounded together as one mental hindrance

它们就合为一盖

and number five is doubt, doubt is doubt about the buddha, the dhamma, the sangha, doubt about the practice and so on

第五个是疑，疑就是对佛法僧的疑，对修行的疑等等

and number six is ignorance

第六个是无明

it is delusion or not understanding or even understanding wrongly

就是迷惑不解，甚至是错误的理解

the next category is latent dispositions

下一个类别是随眠（潜在倾向）

the pali word for latent dispositions is anusaya

随眠的巴利语是anusaya lying dormant, something like that

潜伏之类的

so they’re seven of them

一共是七个 the latent disposition to sensual lust

欲随眠

number two attachment to existence again

有随眠

number three aversion, number four conceit number five wrong views

嗔恚随眠，我慢随眠，邪见随眠

number six doubt, number seven ignorance

疑随眠，无明随眠

now they’re called latent dispositions

它们被称为随眠

actually they’re defilements

实际上它们是烦恼

but they lie dormant in our mental continuity

但是在我们的名法之流潜伏着

looking for a chance to come up to the surface

伺机浮出表面

so they’re like lying under the surface

所以它们就像潜伏在表面之下

waiting for a chance to come up

伺机出现

now

现在

we are studying abhidhamma now

我们在学习阿毗达摩

I hope we have no attachment, or no ill will now in our minds

我希望我们心中没有贪嗔

but they lie dormant in our mental continuity

但是它们潜伏在我们的名法之流里

so if there is a condition for anger to arise, then anger will arise

如果嗔恚生起的因缘具足，那么嗔恚就会生起

so the anger that lie dormant in our mental continuity is called an anusaya or latent disposition

所以潜伏在名法之流的嗔恚称为随眠

so when they come up to the surface they may be called kilesas or defilements

当它们浮出表面，就称为烦恼

the last category

最后一个类别

they are said to be seven of them

一共有七个

and they’re sensual lusts that means attachment to sense objects

贪执，对感官所缘的贪

and then attachment to existence

有执

the same as the second asava

与第二个漏一样

and then aversion that means ill will

然后是嗔恚

and number four conceit, pride, and number five wrong view, and six doubt and number seven ignorance

第四是慢，第五邪见，六疑，七无明

it is this anusaya that path consciousness eradicates

这些随眠是通过道心来断除的

and only path consciousness can eradicate anusayas or latent dispositions

只有道心才能断除随眠

now we practice vipassana meditation

我们修习内观禅修

so when we are practicing vipassana meditation we’re making notes of the objects we observe

当我们进行内观禅修，我们对观察到的所缘进行标记

we’re preventing the mental defilements from arising

防止烦恼生起

but that abandonment of mental defilements is just momentary

但是这种对烦恼的舍弃只是暂时的

when there are conditions they will come up again

因缘具足，它们又会生起

so the abandonment of mental defilements by practice of vipassana is momentary abandonment

所以通过内观禅修舍弃烦恼只是暂时的

but the abandonment of mental defilements by path consciousness or at the moment of enlightenment is total

但是通过道心断除烦恼，或者在觉悟时断除烦恼，则是彻底完全的

that means the abandonment of anusayas the abandonment of the latent dispositions

就是说，随眠的舍弃

so once they’re abandoned, once they’re eradicated by path consciousness

一旦通过道心舍弃了或者断除了它们

they will not arise again

它们就不会再生起

in the mental continuity of that person

不会再在此人的名法之流生起

so that is the difference

所以这就是区别

so what the enlightenment or what the path consciousness abandons is this latent tendency

所以道心舍弃的是随眠

not the mental defilements that have arisen

不是已经生起的烦恼

not the mental defilements that were in the past

不是过去的烦恼

not the mental defilments that are to be in the future

不是未来要生起的烦恼

not the mental defilements that are present

不是现在的烦恼

but the latent tendencies of these mental defilements

而是这些烦恼的随眠

are what abandoned by path consciousness

被道心舍弃了

so this is the most difficult abandonment, the abandonment of the latent dispositions

随眠的舍弃，是最难的

and the next category is fetters

下一个类别是：结

and they’re ten of them

一共有十个

according to suttanta method and also ten according to abhidhamma method

根据经教法和论教法都是十个

so they’re (1) the fetters of sensual lust,

它们是：欲贪结

(2) attachment to fine material existence, that means rupavacara

指对色界有的贪

(3) attachment to immaterial existence arupavacara

对无色界有的贪

(4) aversion that is anger or dosa

嗔恚结

(5) conceit, (6) wrong views, (7) adherence to rites and ceremonies, (8) doubt, (9) restlessness and (10) ignorance

慢结、邪见结、禁取结、疑结、掉举结、无明结

now they’re called fetters

它们被称为结

because they bind beings to the round of existence

因为它们将众生束缚在轮回里

they’re like ropes that bind us to the existence or to the round of samsara

它们像绳索，把我们捆在轮回里

the next group is called fetters according to abhidhamma method

下一组是根据论教法的结

there is a little difference

有一点区别

(1) sensual lust, the same (2) attachment to existence,

欲贪结、有贪结

(3) aversion,

嗔恚结

(4) conceit, (5) wrong views, (6) adherence to rites and ceremonies,

慢结、邪见结、禁取结

(7) doubt, (8) envy, envy is not included in suttanta method

疑结、嫉结，嫉结在经教法里没有

(9) avarice, also not included in suttanta method, (10) ignorance.

悭结，悭结在经教法里也没有，无明结

so there is a little difference between these two lists

这两个列表有一点区别

and Ledi sayadaw said

雷迪尊者说

that the first of the ten fetters is mentioned both in sutta pitaka and abhidhamma pitaka

在经教法和论教法里，十结的第一个是相同的

but the second set is only mentioned in abhidhamma pitaka

但是第二组只在论教法里出现

and the next is defilements, we’re very familiar with defilements, we have been talking about defilements many times

下一个是烦恼，我们很熟悉烦恼，我们谈了很多次“烦恼”

but we must understand how many defilements are there

但是我们必须明白一共有多少烦恼

so there are ten defilements

一共有十个烦恼

(1) greed, lobha or attachment, (2) hatred,

贪、嗔

(3) delusion, that means ignorance

痴

(4) conceit,

慢

(5) wrong views, (6) doubt, (7) sloth, (8) restlessness,

邪见、疑、昏沉、掉举

(9) shamelessness, that means moral shamelessness

无惭，就是道德上无羞耻

we met moral shamelessness among the fifty two cetasikas

在五十二心所里我们也有无惭

(10) fearlessness of wrongdoing.

无愧

so shamelessness of wrong doing and fearlessness of wrongdoing

无惭、无愧

these ten are called defilements in English

这十个被称为烦恼

but in pali they’re called kilesas

巴利语是kilesa now there are two meanings to the word kilesa kilesa这个词有两个意思

one is afflicting, so they afflict

一个是扰恼

or they torment the mind

或者折磨你的心

when they’re these mental defilements in our mind, our minds are said to be afflicted or said to be tormented

当我们的心里有这些烦恼，我们的心就受到了折磨

so they’re called in pali kilesas

所以它们被称为烦恼

now the other meaning is they defile beings

另外一个意思是：它们染污众生

by dragging them down to a mentally soiled and deprived condition so

将他们拽入心的染污之境

since they defile our minds they are called kilesas or defilements so

因为它们染污我们的心，所以被称为烦恼

they’re two meanings to the pali word kilesa kilesa这个词有两个意义

one that affilicts

一个就是扰恼

and the other one that defiles

另外一个就是染污

so the English translation defilements is just one meaning

所以这个词的英语翻译只包含了一个意思

that is why it is important we always keep the pali word along with the English translation

所以我们总是要将巴利语与英语并列，这很重要

because here as indicates of the word asava

因为就像之前的“漏”一样，这里

there is no one English word to cover the meaning conveyed by the word asava or here kilesa

并没有一个英语单词能够传递asava或kelisa的意义

so we have now altogether how many categories

所以我们现在一共有多少类别？

asava, ogha flood, yoga bond,

漏、暴流、轭

and then gantha knot

系

and upādāna clinging

取

hindrances nīvaraṇa

盖

anusaya are latent dispositions, fetters and defilements

随眠、结、烦恼

nine categories, right?

九个类别，对吧？

so here is a clarification by author himself

所以作者自己在这里澄清

now

现在

in the names of the asavas and so on

“漏”等这些名称

there are the word kama and bhava

有“欲”、“有”

if you look at the pali passage you see the word kāmāsava

如果你看巴利语段落，你看到“欲漏”

bhavāsava

“有漏”

and then kāmayoga, bhavayoga

欲轭、有轭

and so on

等等

so what is represented by kama and what is represented by bhava in these words?

欲、有在这些词里代表什么？

so here the author gave us a clarification

这里作者做出了澄清

it is craving that is intended by the terms “sensual desire” and “(attachment to) existence,”

欲、有，这两个词指：渴爱

now kama originally means

“欲”的原始意义

something desirable objects

就是可欲的所缘

and bhava means existence

“有”意思就是存在

but here in the word kamasava, bhavasava and so on

但是在欲漏、有漏等词里

we must understand kama as tanha craving

我们要将“欲”理解成“渴爱”

that has the desirable sense object as object

它以可意的所缘为所缘

and also by bhava

对于“有”

we must understand not the existence but attachment or craving for existence

我们必须理解，不是“存有”，而是对“存有”的贪爱

craving that has existence as its objects

这个渴爱以“有”为所缘

so by kama it is here meant craving

所以“欲”在这里意思是渴爱

and by bhava also it is meant craving so

“有”也是指“渴爱”

kama-asava, bhava-asava, the asava that is kama

欲漏、有漏，这个漏是欲

and so that kama means craving

所以这个“欲”指“渴爱”

craving that takes the desirable object as object

这个渴爱以可意所缘为所缘

and bhava-asava, in the word bhava-asava also bhava means not existence

有漏，在有漏这个词里，“有”意思不是“存有”

but attachment to existence or craving for existence

是对存有的执着，对存有的渴爱

and then Sīlabbata-parāmāsa, Idaṃsaccābhinivesa, Attavādupādāna, three

禁取、教条（只有这是真的）、我论，三个

they’re just the wrong view

它们是邪见

we must understand these as wrong views

我们必须明白这些是邪见

adherence to rites and ceremonies

执着行为和仪式

and the dogmatic belief that this alone is the truth and clinging to the doctrine of self

教条主义地认为“只有这才是真的”、执着我之论

these three we must understand as just wrong view

这三个，我们要知道是邪见

so wrong view has these three names

邪见有这三个名称

adherence to rites and ceremonies

执着行为和仪式

dogmatic belief that this alone is truth and clinging to a doctrine of self

教条主义地认为“这才是真的”，执着我论

we must understand unwholesome mental states first

我们首先要了解不善心所

unwholesome mental factors

不善心所

how many unwholesome mental factors are there

有多少不善心所？

you go back to the second chapter

你要翻回到第二章

or you can just look at these charts

你也可以看这些表格

ok, let’s have a break

好，我们休息一下

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the next category is anusaya

下一个类别是随眠

latent tendencies

潜在倾向

and they are kāmarāgānusaya, sensual desire, it is lobha

他们是：欲贪随眠，感官欲望，是贪

bhavarāgānusaya, attachment for existence, again lobha

有贪随眠，也是贪

paṭighānusaya, paṭigha means ill will, so dosa

嗔恚随眠，嗔

and mānānusaya, pride or conceit, māna

我慢随眠，慢

and diṭṭhānusaya, diṭṭhi, wrong view

邪见随眠，邪见

vicikicchānusaya, doubt

疑随眠，疑

and avijjānusaya, moha

无明随眠，痴

so there are seven anusayas

所以，一共七个随眠

but according to ultimate realities, there are six mental factors that are called anusayas

根据究竟法，有六个心所，被称为随眠

and then saṃyojanas, fetters

然后是结

ten according to suttanta method

根据经教法，是十个

first is kāmarāga-saṃyojana

一、欲贪结；

and kāmarāga-saṃyojana is lobha

欲贪结，属于贪

rūparāga-saṃyojana is again lobha

二、色贪结；也是贪

arūparāga-saṃyojana lobha

三、无色贪结；贪

paṭigha-saṃyojana dosa

四、瞋恚结；嗔

māna-saṃyojana, māna, conceit

五、我慢结；慢

diṭṭhi-saṃyojana, diṭṭhi, wrong view

六、邪见结；邪见

sīlabbata-parāmāsa-saṃyojana wrong view

七、戒禁取结；邪见

vicikicchā-saṃyojana, vicikicchā八、疑结；疑

uddhacca-saṃyojana, uddhacca, avijjā-saṃyojana, moha

九、掉举结；掉举，十、无明结，痴。

so ten saṃyojanas, but only seven mental factors that are called saṃyojanas

十结，只有七个心所被称为结

and ten saṃyojanas according to abhidhamma method

根据论教法有十结

kāmarāga-saṃyojana again lobha

一、欲贪结；贪

bhavarāga-saṃyojana, lobha

二、有贪结；贪

paṭigha-saṃyojana, dosa

三、瞋恚结；嗔

māna-saṃyojana, māna, pride or conceit

四、我慢结；慢

diṭṭhi-saṃyojana, diṭṭhi, wrong view

五、邪见结；邪见

sīlabbata-parāmāsa-saṃyojana, wrong view

六、戒禁取结；邪见

vicikicchā-saṃyojana, doubt vicikicchā七、疑结；疑

issā-saṃyojana, issā, envy

八、嫉结；嫉

and macchariya-saṃyojana, avarice.

九、悭结；悭

avijjā-saṃyojana, moha

十、无明结，痴

so there are ten saṃyojanas according to abhidhamma method

论教法，有十结

but only eight mental factors called saṃyojanas

但是只有八个心所被称为结

next one

下一个

the last category is kilesa, defilements

最后一个类别是烦恼

so there are ten mental defilements

有十种烦恼

and the first one lobha is lobha

一、贪；

dosa is dosa, moha is moha, māna is māna

二、瞋；三、痴；四、慢；

diṭṭhi is diṭṭhi, vicikicchā is vicikicchā五、邪见；六、疑；

thina is thina, uddhacca is uddhacca

七、昏沉；八、掉举；

ahirika is ahirika, moral shamelessly

九、无惭；

anottappa, anottappa, moral fearlessness

十、无愧。

so here defilements are ten

所以这里烦恼是十种

and also ten mental factors are called defilements

也就是说十个心所被称为烦恼

so this is the identification of each of the items mentioned in this section

这是这节提到的每个类别

and there is another chart in the book

书上有另外一个表格

on page 270

第270页

first one greed

第一个是贪

greed has how many names

贪有多少名称？

greed is lobha, right?

贪就是lobha对吧，

so lobha has taints, floods, bonds, knots lobha的名称有漏、暴流、轭、结

clinging, hindrance

取、盖

latent disposition,

随眠

fetter, defilement

结、烦恼

so greed has nine names in this section

所以贪在这节有九个名称

but wrong view has only eight names

但是邪见只有八个名称

without the name of hindrance

它没有“盖”这个名字

and delusion has seven names

痴有七个名称

and hatred or dosa has five names

嗔有五个名称

and doubt four names

疑有四个名称

conceit three names

慢有三个名称

restlessness, three names

掉举有三个名称

sloth, two names

昏沉，两个名称

worry or remorse, one name

恶作，一个名称

torpor, one name, shamelessness one name, fearlessness one name

睡眠一个名称、无惭一个名称，无愧一个名称

envy one name, avarice one name

嫉一个名称，悭一个名称

so

所以

from this chart we can easily understand that

从这张表，我们很容易知道

greed has nine names and they are taints, floods, bonds and so on

贪有九个名称，它们是：漏、暴流、轭等等

so this section is a section of akusala cetasikas or unwholesome mental states

所以此节是关于不善心所的

so these unwholesome mental states are mentioned as having different names in this section

在这节，这些不善心所有不同的名称

and we need to understand these names

我们需要了解这些名称

so that when we read the discourses especially the discourses we understand

这样当我们读经的时候，就能理解

what the buddha taught

佛陀在讲什么

so it is good to remember these names

所以，记住这些名称很有用

you have to memorize a little

你们需要稍微记一下

but if you do it little by little you can get them easily or in a short time

如果你们一点点记下来你们就很容易，或者很快知道它们的名称

but do not try to take all at once, that is impossible

不要试着一次性全部记下来，这不可能

so please go little by little

请慢慢地记

now the second section

现在看第二节

the second section is called mixed categories

第二节是：混合类别之概要

mixed means there will be wholesome states, unwholesome states, and neither wholesome nor unwholesome states

混合类别意思是善、不善与无记。

and the first category is roots

首先是：因

now you are familiar with the roots, you met the roots in the third chapter

你们熟悉“因”，你在第三章见过“因”

so there are six roots and they are

所以，一共是六因，分别是：

one greed, two hatred, three delusion, four non-greed, five non-hatred and six non-delusion

一、贪；二、瞋；三、痴；四、无贪；五、无瞋；六、无痴。

so they are called roots, because they are like roots of trees

它们被称为因（根），因为它们就像树根

when there are roots trees can grow

因为有根，树才能生长

in the same way when the consciousness and other mental factors are accompanied by roots, they can grow

同样，当心和心所由“因”伴随，就能生长

and the second category is jhana factors

第二个类别是禅支

how many jhana factors are you familiar with

你们熟悉多少禅支

five jhana factors, right?

五个禅支，对吧？

the first jhana has five jhana factors

初禅有五个禅支

and can you tell me the five

你能告诉我这五个禅支吗？

vitakka, vicara, piti, sukha, ekaggata

寻、伺、喜、乐、一境性

now here we find seven jhana factors

我们这里有七个禅支

and they are vitakka, vicara, piti, ekaggata, somanassa joy, domanassa displeasure

寻；伺；喜；一境性；悦；忧；

and upekkha, equanimity

舍。

now somanassa is feeling

悦是感受

domanassa is feeling, upekkha is also feeling

忧也是感受，舍也是感受

the word jhana

禅那这个词

here if used not in the sense of the technical word jhana

如果不是严格意义上的“禅那”

but it is used in the sense of closely contemplating the object

如果指的是：紧密地观察所缘

if any state can contemplate on the object closely it is called a jhana factor

如果任何能够“紧密地观察所缘”的状态就称之为禅支

so here jhana factors does not mean those that accompanied the jhana consciousness only

所以这里的禅支，不仅仅是指伴随禅那心的

there are other also that are called jhana factors

还有其它的也被称为禅支

for example here, domanassa

例如这里的“忧”

now domanassa is displeasurable feeling

忧就是不高兴的感受

and this displeasurable feeling is also called jhana factor here

这种不高兴的感受，也在这里被称为禅支

so it is new to us

这对于我们来说是很新颖的讲法

before we know only the somanassa and upekkha as jhana factors and not domanassa

之前，我们只知道悦、舍是禅支，没听说忧也是

so here jhana means not only the technical jhana but also those factors that contemplate closely on the object

这里禅那不仅仅指严格意义上的禅那还指紧密观察所缘的诸法

and then path factors

然后是道分

now we are familiar with eight path factors

我们熟悉八道分

right understanding, right view, right intention and so on

正见，正思维等等

and but here path factors are given as twelve and not eight

但是这里道分有十二个，不是八个

because here we need mixed categories

因为我们在这里是混合类别

so there will be unwholesome path factors also

所以，也有不善的道分

so one is right view

一、正见；

two right intention or right thought

二、正思惟；

three right speech, four right action, five right livelihood

三、正语；四、正业；五、正命；

six right effort, seven right mindfulness

六、正精进；七、正念；

eight right concentration

八、正定；

up to this, we’re familiar with

这几个我们都熟悉

these are the factors of the eightfold path also

这些也是八道分

but number nine wrong view

但是第九、邪见；

now wrong view is also called a path factor

邪见也被称为道分

and number ten wrong intention or wrong thought

十、邪思惟；

and number eleven wrong effort and number twelve wrong concentration

十一、邪精进；十二、邪定。

now they are called path because they lead to some particular destination

它们被称为“道”，因为它们导向特定的处所

they lead to blissful states of existence they lead to rebirth in human realm

它们导向善趣，导向投生为人

and the celestial realms

投生到天界

and also they lead to rebirth in four woeful states

同时它们也导向投生到四恶趣

and some of them lead to nibbana

有一些导向涅槃

so because they lead to some particular destination

因为它们导向特定的处所

they are called path factors

所以它们被称为道分

now

现在

there are no distinct path factors of wrong speech, wrong action and wrong livelihood

在此并没有个别的邪语、邪业与邪命道分，

since these are simply unwholesome modes of conduct motivated by defilements

因为它们只是由烦恼鼓动而造的不善行。

although there is right speech, right action, right livelihood

虽然有正语、正业与正命

there are no wrong speech, wrong action and wrong livelihood

但是没有邪语、邪业与邪命

because these are simply unwholesome modes of conduct motivated by defilements

因为它们只是由烦恼鼓动而造的不善行。

there is no factor of wrong mindfulness

在此也没有邪念道分，

since mindfulness is exclusively beautiful cetasika absent in the unwholesome cittas

因为念是绝对属于美心所，不可能出现于不善心。

now we must note this carefully

我们必须特别注意这点

it is true there is no such thing as wrong mindfulness

没有“邪念”道分这是事实

because mindfulness is a beautiful cetasika

因为念是绝对属于美心所，

since it is a beautiful cetasika

因为它是美心所

it accompanies only beautiful consciousness

只伴随美心

it does not accompany unwholesome consciousness

它不伴随不善的心

so there can be wrong mindfulness or pali micchā-sati

所以就没有邪念道分

but in some discourses the word micchā-sati is used

但是在有些经文里，有“邪念”这样的词

so we find micchā-sati in some discourses

所以我们在一些经文里能找到“邪念”

so there the commentary explains that

所以注释书解释说

there is no such thing as micchā-sati actually

实际上并没有“邪念”道分

but the four mental aggregates that arise when remembering something in the past is called wrong mindfulness

所以在忆念过去某事产生的四种名法之蕴被称为邪念

so we may use the word wrong mindfulness but that is not mindfulness but some unwholesome mental states and the unwholesome consciousness

我们可以使用“邪念”这个词，但是它不是指“念”，而是指不善的心所、不善的心

strictly according to abhidhamma there is no such thing as wrong mindfulness

严格按照阿毗达摩来讲，没有“邪念”这个讲法

if it is mindfulness it must also be wholesome

如果是“念”，必定是善的

or in determinate

或者是无记的

but it can never be unwholesome

但是永远不会是不善的

and the next category is faculties

下一个类别是：根

you may be familiar with five faculties

你们可能熟悉五根

because during meditation retreat these five faculties mentioned again and again by the teachers

因为在禅修中，老师经常会提到这五根

but here faculties are said to be how many

但是这里有多少根？

twenty two faculties

二十二根

because both material faculties as well as the mental faculties are mentioned here

因为这里提到的根有色根和名根

so there are altogether twenty two faculties and they are

一共是二十二根，它们是：

one the eye faculty, eye faculty means eye sensitivity

一、眼根：眼根指眼净色

now among the twenty eight material properties there is one called eye sensitivity

在二十八色法里，有一个叫眼净色

sensitive material particles in the eye

眼睛里的敏感物质

so they are called eye sensitivity

所以被称为眼净色

and here they are called eye faculty

在这里被称为眼根

and number two the ear faculty number three the nose faculty, number four the tongue faculty, number five body faculty

二、耳根；三、鼻根；四、舌根；五、身根；

six femininity faculty, being a female

六、女根；

the masculinity faculty being a male

七、男根；

eight the life faculty

八、命根；

there are two kinds of life faculty

有两种命根

mental and physical

名命根和色命根

and nine the mind faculty, the mind itself

九、意根；

and the ten the pleasure faculty

十、乐根；

eleven the pain faculty

十一、苦根；

twelve the joy faculty, thirteen the displeasure faculty, fourteen the equanimity faculty

十二、悦根；十三、忧根；十四、舍根；

fifteen the faith faculty, sixteen energy faculty

十五、信根；十六、精进根；

the seventeen the mindfulness faculty, eighteen the concentration faculty, nineteen the wisdom faculty

十七、念根；十八、定根；十九、慧根；

and from twenty to twenty two the names of the faculties are difficult to memorize

第二十到第二十二，这些根的名字很难记

the faculty “I will know the unknown”.

二十、未知当知根；

and twenty one is the faculty of final knowledge, I will explain it later

二十一、最终知根；我稍后会解释

and twenty two the faculty of one who has final knowledge

二十二、具最终知根。

now the pali word for faculty is indriya

巴利语的“根”是indriya you see the word indriyani in the pali passage bāvīsat indriyāni

你看到bavisat indriyani段里的indriyani so indriya is the original pali word for the English word faculty

所以“根”的巴利语是indriya and indriya means to have control over to exercise control over

“根”的意思是“控制、掌控”

these faculties have control over their respective domains

根是在其范围之内控制其相应法之法。

for example the eye faculty, eye faculty has a control over seeing

例如，眼根能控制“看”

the ear faculty has control over hearing and so on

耳根能控制听等等

so in their respective domains they are the masters

在相应的范围内，它们是主人

so from eye faculty to number eight

所以从眼净色到第八个

life faculty, they are physical

命根，它们是色根

but number eight can be divided into two, one physical and the other mental

但是第八个可以分成两个：一个是名命根，一个是色命根

and then mind faculty means eighty nine types of consciousness all

意根是心整体，即所有八十九心。

and the pleasure faculty means what

乐根意思是什么？

feeling, right?

受，对吧？

the pain faculty also feeling, the joy faculty feeling, displeasure faculty feeling

苦根、悦根、忧根都是受

equanimity faculty feeling

舍根也是受

so here equanimity means feeling

这里的舍是受

not the other kind of equanimity

不是另外一种“舍”

and then fifteen, the faith faculty

然后第十五：信根

sixteen, energy faculty, seventeen mindfulness faculty, eighteen, the concentration faculty, nineteen the wisdom faculty

十六、精进根；十七、念根；十八、定根；十九、慧根；

these five faculties are very important faculties

这五根是非常重要的根

very important factors especially the practice of meditation

特别是在禅修中，是非常重要的

so during the practice of meditation, one have to keep them in proper balance, these five faculties

在禅修时，要将这五根保持平衡

and number twenty, twenty one and twenty two

二十、二十一、二十二

the author himself will explain a little later

作者稍后会解释

so there are these twenty two faculties

这就是二十二根

now if you want to read more about these faculties

如果你们想更多地了解这些根

please read path of purification chapter sixteen

请阅读《清净道论》第十六章

and then next category is powers

下一个类别是：力

in pali they are called bala, strength, power

巴利语是bala，力量

so there are power of faith, of energy, of mindfulness, of concentration, of wisdom

一、信力；二、精进力；三、念力；四、定力；五、慧力；

of shame, that is moral shame, or shame of wrongdoing

六、惭力；

and fear of wrong doing

七、愧力；

and the power of shamelessness

八、无惭力；

and the power of fearlessness of wrongdoing

九、无愧力。

so these nine are called powers

这九个被称为“力”

now you know the first five are the same as the faculties that are important in meditation

你们知道前五个与禅修中的重要的五个根相同

faith, energy, mindfulness, concentration and wisdom

信、精进、念、定、慧

and the others are shame of wrongdoing, the fear of wrongdoing

其他是惭、愧

shamelessness of wrongdoing and fearlessness of wrongdoing

无惭、无愧

they are called powers or balas

它们被称为“力”

because they cannot be shaken by the opposites

因为不会受到对立之法动摇，

so they are called bala means strong

它们被称为“力”，是因为它们强大

strong, they have strength, so that they cannot be shaken by their opposites

强大有力，不会受到对法之动摇

they strengthen their adjuncts, because they strengthen their concomitants

或因为它们增强其相应法而得其名。

now

现在

wholesome and unwholesome

善与不善

wholesome can eradicate unwholesome

善可以断除不善

but unwholesome cannot eradicate wholesome

但是不善不能断除善

at the moment of enlightenment, the wholesome consciousness arises

在觉悟的时候，善心生起

and that wholesome consciousness along with its concomitants

这种善心及其心所

eradicates the unwholesome mental defilements

断除不善的烦恼

so wholesome states have the power to eradicate unwholesome mental states

所以善心所具有断除不善心所的力量

but unwholesome mental states do not possess that power

但是不善心所不具有这样的力量

so here they cannot be shaken by their opposites

所以这里说“不能受到对立之法的动摇”

but among the nine powers there are power of shamelessness

但是在九力之中，有：无惭

and power of fearlessness

无愧

they are unwholesome

它们是不善的

since they are unwholesome they can be shaken by their opposites

因为它们是不善的，就能被对立之法所动摇

so they are called powers because they cannot be shaken by opposites actually apply to the wholesome and indeterminate factors only

“不能受到对立之法的动摇”实际上只适用于善、无记之法

and not to unwholesome factors

对于不善之法，则不适用

and then the next category is adhipatis predominants

下一个类别是：增上

they are four predominant things or factors

四增上：

and they are (1) chanda, predominance of desire,

一、欲增上；

(2) predominance of energy, (3) predominance of consciousness,

二、精进增上；三、心增上；

(4) predominance of investigation.

四、观增上。

now here predominant factors means those that dominate the consciousness and its concomitants to which they belong

增上法是支配它所属的心和心所

now when they arise together

当它们同时生起

they dominate the other mental factors and

它们支配其他心所

also the cittas that goes along with it

也支配一起生起的心

A predominant exercises supreme control over the entire domain or entire citta,

增上法全面地支配整个心，

now we must understand the difference between the faculties and predominants

我们必须了解“根”和“增上”的区别

faculties have control over the concomitants in their own domain

根在其范围之内实行其支配能力

but predominants have the supreme control over the entire citta, so that is the difference

增上法则全面地支配整个心，这就是区别

predominant is like a king

增上法就有如国王，

and faculties are like ministers

根如同大臣

so ministers are bosses in their own domains

大臣在各自的区域里有支配权，

but the king is the one who has the supreme authority over all the country

但是国王则在整个国家具有支配地位

over the ministers also

他也支配大臣

so there is difference between the predominants and the faculties

所以在增上和根之间有区别

among them the first one predominant of desire

一、欲增上；

here desire does not mean attachment

这里的欲不是指执着

or craving or greed or lobha

也不是指渴爱、贪婪

it is in pali chanda, just a desire to do

它的巴利语是chanda，行动之欲

now desire can be something without attachment, without greed

“欲”可以没有执着、贪婪

so here desire means just the will to do, or the desire to act

所以这里的“欲”只是行动之欲

chanda is compared to a person picking up the arrows to shoot

这里的“欲”被比喻成拿起箭要射箭

so a person picks up the arrow to shoot, he has no attachment to the arrows

当一个人拿起箭，它对箭没有执着

he just pick them up to shoot

他只是拿起箭去射

so the chanda is like that

“欲”就是如此

just the will to do, the desire to do, the desire to act

只是做事的欲求

is chanda

被称为chanda that chanda can be predominant in the mind of people

这个“欲”在人的心里可以成为增上

now when bodhisatta aspire for buddhahood

当菩萨发愿成佛

it is said that he had very strong chanda

据说他有很强的”欲“

very strong desire to act

非常强的行动之欲

that very strong chanda prompted him to aspire for buddhahood

这种强大的“欲”促使他发愿成佛

because he saw beings suffering in the round of rebirth

因为他看到众生在轮回中受苦

and so he had great compassion for all beings

所以他对所有众生具有大慈悲

and so he had that very strong desire

所以他具有这种非常强大的欲

to save people from the round of rebirth

要将众生从轮回中拯救出来

so strong that he would walk from this side of the world to the other side of the world

强大到他要从世界的这边走到那边

that is covered with embers that is covered with charcoal and so on

地上都是燃烧的炭火

so or maybe there are thorns all along the way

或者地上都是荆棘

and if you walk on this thorns to reach the other shore, you will become a buddha, he will do it

如果从这条荆棘之路走过去就能成佛，他就会去做

like that, so his desire is so great

诸如此，他的欲是如此大

so that is not attachment, not craving, just desire to do

这不是执着，不是渴求，只是行为之欲

and the second is viriya, you know about viriya, the effort or making effort

二、精进增上；这个大家都知道，精进

and the third is consciousness

三、心增上；

so sometimes consciousness can be predominant

有时候，心可以成为增上

and the last one is investigation, investigation really means understanding

四、观增上。“观”就是理解

not just investigating, investigating and understanding

不仅仅是观，观和智

so actually it is understanding or paññā实际上就是“智慧”

so these four

所以这四个

only one of these four can be predominant at one time

在同一时间，只有这四个增上法的一个

there can be no four kings in the country

同一个国家不能有四个国王

there can be only one king in the country

一个国家只能有一个国王

in the same way there can be only one predominant or one adhipati in the arising of consciousness and mental factors

同样，在心、心所生起时，只能有一个增上

but there can be or there may be different faculties

但是在一心里可以有好几个根存在

so faculties can co-exist and can arise at the same time

所以几个根可以同时存在

but these four predominants can arise only one at a time

但是这四个增上，一次只能生起一个

and later on the author himself will say where the predominants can be obtained and so on

稍后，作者自己会讲在哪里获得增上

and the next is

下一个是

nutriment or ahara in pali

食

so they are edible food, contact, mental volition and consciousness

段食、触、思、心。

so these four are called ahara

这四个被称为“食”

normally ahara means food or nutriment

通常ahara指断食或食素

but the contact is also called an ahara or nutriment

但是触也被称为食

volition is also called a nutriment and consciousness is also called a nutriment

思、心也被称为食

now according to the suttanta method of explanation

根据经教法的解释

edible food as nutriment sustains a physical body

段食维持色身；

ahara means holding or something like that or supporting ahara意思是“维持”之类的

so here the edible food as nutriment as ahara sustains the physical body

所以这里断食是滋养色身的

contact sustains feeling

触维持受；

because feeling is conditioned by contact

因为受缘于触

in the doctrine of dependent origination you know the Phassa-paccayā Vedanā在缘起里，你们知道触缘受

so feeling arises conditioned by contact

感受缘于触

and then mental volition or cetana sustains rebirth in the three realms of existence

思维持三界轮回，

cetana or kamma produces rebirth in the three realms of existence

思或业导致在三界轮回里投生

mean realms of sensual desire, realms of matter and realms of non-matter or immaterial realm

三界指：欲界、色界、无色界

and consciousness sustains the mind and body

心则维持名色。

so that is why they are called ahara, nutriments

所以它们被称为食

According to the Abhidhamma method, edible food sustains the material phenomena of fourfold origination in the body,

根据论教法，段食维持身体里由四种因产生的色法，

the material properties in the body

身体内的色法

and the other three nutriments sustain all their conascent mental and material phenomena.

而其他三食维持一切与它们俱生的名色法。

Whereas edible food, as matter, is indeterminate, the three mental nutriments can be of all three ethical qualities.

属于色法的段食是无记法，而其他三名食则可以属于所有三种道德素质（善、不善或无记）。

now we will differenciate them later

稍后再区分它们

so there are four kinds of nutriments or aharas

所以有四种食

and there are the first one is just food

第一：段食

actually the nutriment in the food

实际上是食物中的食素

and the second is contact or phassa, and the third is cetana or volition and the fourth is consciousness

第二：触，第三：思；第四：心

so how many categories do we have now

我们学习了多少类别？

roots,

因

jhana factors

禅支

path factors

道分

faculties

根

powers, predominants

力，增上

nutriments

食

seven

七种

so seven categories are treated in this section

这节讲了七个类别

section of mixed categories,

混合类别之概要

now comes the clarification

现在看说明

among the faculties it is explained that the faculty “I will know the unknown”. is the knowledge of the path of stream entry

于此，在诸根当中，「未知当知根」是须陀洹道智；

so that faculty, faculty number twenty

就是第二十根

faculty number 20 is none other than pañña or knowledge that arises with the path of sotapatti

第二十根是：须陀洹道生起的智

now “I will know the unknown”

「未知当知根」

that means before one becomes a sotapanna one has not known the four noble truths

就是在成为须陀洹之前，不明白四圣谛

so

所以

only when one reaches the stage of stream entry

只有证得了预流果

does one know the four noble truths

才知道四圣谛

so the pañña or knowledge that accompanies the path of stream entry is called faculty “I will know the unknown.”

所以伴随预流道的智被称为「未知当知根」

the faculty of one who has final knowledge is the knowledge of the fruit of arahatship

「具最终知根」是阿罗汉果智；

now number twenty two

第二十二

the faculty of one who has final knowledge

「具最终知根」

that means who has known

就是已经知道的人

that means whose work of knowing or understand has finished

他求知或理解的工作已经完成了

so that kind of person can be only an arahant

这种人只能是阿罗汉

so when a person becomes an arahant he has no more to do regarding the attainment of enlightenment

所以当一个人称为阿罗汉，他在证得觉悟上就已经完成了

so he is the one who is said to have final knowledge the ultimate knowledge

所以他就是具有极终智慧的人

so the knowledge accompanying the fruit of ararhantship

就是伴随阿罗汉果的智慧

is called the faculty of one who has final knowledge

被称为「具最终知根」

now number twenty one the faculty of final knowledge

第二十一：「最终知根」

now here the pali word is aññindriya,

这里的巴利语是aññindriya and añña añña can you find the pali word there? the last line of the pali passage

你们能找到巴利段落里最后一段的这个词吗？

aññindriya, aññātāvindriya

最终知根；具最终知根。

aññindriya is compound of añña and indriya aññindriya 是añña和indriya的合成

and that word añña is composed of two things: ā+ña añña这个词由ā和ña组成ā here denotes limits

ā这里表示限制ña means understanding

ña意思是“智”

understanding within the limits of sotapatti magga

在须陀洹道限制里的智

that means understanding like sotapatti magga

就是说像须陀洹道那样理解

that means understanding that can eradicate some mental defilements only and not all mental defilements

就是断除了一些烦恼，并没有断除所有烦恼

so

所以

aññindriya means knowledge accompanying the sotapatti phala

最终知根意思是这种智慧伴随须陀洹果

and then sakadagami magga and phala

斯陀含道、果

anagami, magga and phala and arahata magga

阿那含道、果，以及阿罗汉道

you know there are eight kinds of noble persons

你们知道八辈圣人

sotapatti magga person, sotapatti phala person, right?

须陀洹道、须陀洹果，对吧？

and sakadagami, anagami, arahata magga person, arahata phala person

斯陀含、阿那含、阿罗汉道、阿罗汉果

now the first one, sotapatti magga

第一个须陀洹道

knowledge accompanying that sotapatti magga is the number twenty

伴随须陀洹道的智慧是第二十

the faculty “I will know the unknown”

未知当知根；

and the knowledge accompanying the last

伴随最后一个的智慧是

is the number twenty two

第二十二

the faculty or who has final knowledge

具最终知根。

and the knowledge accompanying the six types of consciousness between is called the faculty of final knowledge

伴随这中间六种心的就是“最终知根”

or faculty of knowledge within limits

或者说“有限智”之根

so these three are actually the knowledge that accompanies the supramundane types of consciousness

这三种实际上是伴随出世间心的智慧

so they’re supramundane

它们是出世间的

nineteen, the wisdom of faculty can be mundane

第十九慧根，可以是世间的

and life faculty is of two kinds, the physical and mental

命根有两种：色命根、名命根

now you have met life faculty both among the cetasikas and material properties

你们已经在心所和色法里学过两种命根

among the fifty two cetasikas there is one called jīvitindriya life faculty

在52心所里，有命根

that is life faculty for mental states

这是名命根

and among the twenty eight material properties there is again jīvitindriya

在28色法里，也有命根

and that is physical

这是色命根

so they maintain the mental states and physical material properties respectively

它们分别维持名法和色法

now

现在

there are jhana factors:

禅支

vitakka, vicara,

寻、伺

piti, vedana and ekaggata

喜、受、一境性

so the jhana factors are not found in the fivefold sense consciousness

在五种根识里没有禅支；

that means

意思是说

in the fivefold sense consciousness

在五种根识里

although there may be some jhana factors they’re not called jhana factors

虽可能有一些禅支，但是不被称为禅支

let us say, one pointedness of mind, ekaggata

例如，心一境性

ekaggata accompanies every type of consciousness

一境性伴随每一种心

so ekaggata accompanies the fivefold sense consciousness or let us say, seeing consciousness

一境性伴随五根识，例如眼识

so there is ekaggata with seeing consciousness

所以眼识里有一境性

but that ekaggata is not called a jhana factor

但是这个一境性不被称为禅支

and it is given in this book because their function and physical base are weak

由于它们的作用与依处色还很弱，

and they occupy an elementary place in the cognitive process

也由于它们在心路过程里所占的是很基本的位置，

they can not engage in a close contemplation of the object,

因此它们不能紧密地观察目标，

and thus their concomitant feeling and one-pointedness do not acquire the stature of jhana factors.

所以与它们相应的受及一境性不能到达道分的程度。

so ordinarily we say there are five or seven jhana factors

所以通常，我们说有五或七个禅支

and feeling is one of them and

受是其中一个

one pointedness of mind is one of them

心一境性是其中一种

and feeling accompanies the seeing consciousness and so on

受伴随眼识等等

and one pointedness also accompanies seeing consciousness and so on

一境性也伴随眼识等等

but they are not called jhana factors when they accompany the seeing consciousness and so on

但是它们伴随眼识等时不被称为道分

and initial application is the foundation of the jhana factors

寻是禅支的基础，

so only when there is initial application, can there be jhana factors

只有在寻的基础上，才有禅支

and initial application does not accompany the seeing consciousness and so on

寻并不伴随眼识等等

and so

所以

those jhana factors that arise with seeing consciousness and others are not called jhana factors

所以与心同生的禅支并不称为禅支

and then

那么

the powers in those kinds of consciousness that are without energy

这些心里的力不具有精进心所

now there are types of consciousness that are not accompanied by energy

有些心不伴随有精进心所

and you have to go back to second chapter to understand that

你要回到第二章来理解这点

So, energy is required in a citta for its constituents to acquire the stature of powers (bala).

心必须拥有精进心所才能使到其成份达到力的程度。

the consciousness to be strong then energy is required

心要强大，必须有精进

So, in the sixteen types of consciousness that are devoid of energy

因此，在十六种没有精进的心里，

the mental factor of one-pointedness cannot fulfill the function of the power of concentration.

一境性心所不能够实行定力的作用。

now there are sixteen types of consciousness

有十六种心

that are not accompanied by viriya or energy

它们不具有精进

again you have to go back to the second chapter

同样，你们要翻回第二章

but with those types of consciousness one pointedness will arise

但是在这些心里，会生起一境性心所

so one pointedness that arises with those sixteen types of consciousness is not called a jhana factor

但是在这16种心中，生起的一境性，不被称为禅支

and also in the rootless consciousness no path factors can be obtained

无因心里不能获得道分；

so the path factors are not found in the eighteen rootless consciousness

因此在十八无因心里并没有道分。

again eighteen types of consciousness are accompanied by one pointedness

同样一境性也伴随18种心

but it is not called a path factor there

但是在此，它不被称为道分

In consciousnesses accompanied by doubt,

在与疑相应的心里，

one-pointedness lacks reinforcement by decision (adhimokkha) and is overrun by doubt, with its vacillating nature;

一境性缺少了「胜解」的支援，且被疑的犹豫不决本性所淹，

thus it cannot attain the status of a path factor, faculty, or power.

因此不能达到道分、根或力的程度。

there are two types of consciousness accompanied by moha only what is the first one?

有两种痴相应的心，第一种是什么？

two types of consciousness accompanied by moha only among the twelve akusala cittas 12不善心中，有两个是痴相应的心

the first one is accompanied by vicikicchā, doubt

第一个疑相应的

and the second one is accompanied by uddhacca, so

第二个是掉举相应

with that vicikicchā citta, there is ekaggata

所以，疑相应的这个心，有一境性

because ekaggata or one pointedness accompanies every type of consciousness

因为一境性伴随所有的心

but that one pointedness is not called a path factor or faculty or power

但是这个一境性不被称为道分、根、力

so cittas devoid… in the consciousness accompanied by doubt

所以，在痴相应的心里

one pointedness lacks reinforcement by decision there is no decision there

一境性缺少了「胜解」的支援，

and it is overrun by doubt with its vacillating nature; thus it cannot attain the status of a path factor,

且被疑的犹豫不决本性所淹，因此不能达到道分的程度。

so although one pointedness accompanies a consciousness with doubt

所以一境性伴随这个疑相应的心

it is not called a path factor

它不被称为道分

and predominants can occur only one at a time

在同一个时候只能有一个增上法存在，

for it is inherent in the nature of predominance that only one state can function as a predominant in any given citta,

因为增上法的本质即是在任何一个心里只能有一个执行总支配的作用，

and then only in javanas with two or three roots “according to circumstances,”而且根据情况，是在二因或三因的速行心里才能发生。

now

现在

there are fifty five javanas

有55个速行心

and some are accompanied by two roots

有些是二因

and others accompanied by three roots

其他的是三因

and also there is a javana that is not accompanied by any roots

还有一个无因的速行心

so among them only in javanas with two roots or three roots

所以，其中，只有二因或者三因速行

can predominant be obtained

才能获得增上法

so predominants can be found only with the javanas with two or three roots

所以增上法只在二因或三因速行心里才能找到

and not with one root

一个因的速行里没有

and according to circumstances means

“根据情况”指的是

the investigation predominance cannot accompany the two root javanas

观增上不能伴随二因速行

because it is knowledge

因为它是智

this is a little complicated

这个有点复杂

so first we understand that jhana factors, path factors and so on

首先，我们明白了禅支、道分等等

later from among them

后来，其中

there are some factors

其中有一些

that are not called jhana factors, path factors and so on

并不称为禅支、道分等等

although they may arise with a certain citta

虽然它们在某些心里会生起

so there is this difference

就是这些区别

ok, now

好，现在

I want you to find out

我希望你们找出

which are wholesome, which are unwholesome

哪些是善、哪些是不善

and which are neither wholesome nor unwholesome

哪些是无记

among the categories of this section

在这节的类别里找出来

if you read the book, you will already get it from the book

如果你们看书，你就可以直接从上面看到

so this section is compendium of mixed categories, right?

这节是混合类别，对吧？

so mixed means wholesome, unwholesome, neither wholesome nor unwholesome

混合意思是：善、不善、无记

lobha can be what? wholesome or unwholesome or indeterminate

贪是什么？善？不善？无记？

what is lobha? wholesome or unwholesome or indeterminate

什么是贪？善？还是不善？还是无记？

unwholesome

不善

alobha?

无贪？

alobha can be wholesome and also it can be indeterminate

无贪可以是善，也可以是无记

because it can accompany vipaka resultant cittas also

因为它也可以伴随果报心

adosa, same thing, amoha wholesome and indeterminate

无嗔，也是如此，无痴，善和无记

in this way, you can find out which belong to wholesome which to unwholesome

这样，你就可以找出哪些属于善、哪些属于不善

and which to neither wholesome nor unwholesome

哪些属于无记

or if you don’t want to try to find them out

如果你们不想找出来

just look at page 277

直接看书第277页

we will do the identification tomorrow

我们明天再来找找看

Disk02track17

now please look at the handout

请看资料

with the heading: missaka-saṅgaha

标题是：混合之概要

so now today we will identify the entities mentioned in this section

今天我们来对应本节提到的各种类别

now the first one, the first category is the category of hetus or roots

第一个，第一类就是因之概要

so there are six roots, lobha, dosa, moha, alobha, adosa, amoha

有六因：贪、嗔、痴、无贪、无嗔、无痴

and their corresponding mental states, their corresponding ultimate realities are the same as lobha, dosa, moha alobha, adosa, amoha

与它们对应的名法，究竟法是相同的：贪、嗔、痴、无贪、无嗔、无痴

and then there are seven jhānaṅgas

接着是七个禅支

and the first jhānaṅga is vitakka

第一个禅支是寻

and its ultimate reality is also vitakka

它对应的究竟法也是寻

and then, now pleas turn to this page

然后，翻到这页

with the heading: missaka-saṅgaha

标题是：混合之概要

it is

它是……

so there are seven jhānaṅgas or factors of jhana

有七个禅支

and the first one is vitakka and its ultimate reality is also vitakka

第一个是寻，与之对应的究竟法也是寻

and the second one is vicāra and its ultimate reality is also vicāra

第二个是伺，对应的究竟法也是伺

and number piti the same, ekaggata the same

第三个喜，也是如此，一境性，也是如此

and five somanassa

第五个悦

somanassa is according to ultimate reality

根据究竟法，悦是

vedana or feeling

受

pleasurable feeling

愉快的感受

and domanassa, displeasurable feeling

忧，不愉悦的感受

it is also vedana

它也是受

and upekkha, indifferent feeling, it is also vedana

舍，中性的感受，也是受

now the word upekkha

“舍”这个词

is a name for both indifferent feeling and equanimity

舍受和中舍性都是这个词

sometimes equanimity is called upekkha

有时候中舍性被称为舍

and sometimes the indifferent feeling is called upekkha

有时候舍受被称为舍

so when it is feeling, it is indifferent feeling or neutral feeling

当是舍受的时候，就是中性的感受

so here upekkha is a neutral feeling

所以，这里舍就是中性的感受

so these three, number five, six and seven are actually the cetasika, vedana or feeling

这三个，第五六七，实际上就是受心所，

and then twelve maggaṅgas, twelve factors of path

然后是十二道分

now the first eight are the ones that are familiar to you

头八个你们熟悉

number one: sammā-diṭṭhi right view or right understanding

第一：正见

and right view or right understanding is according to paramattha dhamma or ultimate reality the cetasika amoha

正见，根据究竟法，是无痴心所

it is called paññā also, so

它也被称为慧根心所

paññā, amoha are the same

慧根、无痴，是一样的

so sammā-diṭṭhi the right view is amoha or paññā understanding

所以正见就是无痴或慧

the second one sammā-saṅkappa right thought right intention

第二个是正思维

is the cetasika vitakka

是寻心所

so vitakka is called sammā-saṅkappa when it is included in the factors of path

在道分里面的寻心所就是正思维

and number three sammā-vācā第三个是正语

right speech is the same right speech among the cetasikas

正语在心所里面也被称为正语

and then number four is sammā-kammanta, the same cetasika sammā-kammanta in the 52 cetasikas

第四个是正业，在52心所里也被称为正业

and number five sammā-ājīva, the same sammā-ājīva cetasika

第五个正命，在心所里也是正命

and number six is sammā-vāyāma

第六正精进

vāyāma means making effort

精进意思就是努力

so it is the cetasika viriya effort or energy

所以是精进心所

and sammā-sati is sati

正念属于念心所

and sammā-sati is the cetasika ekagatta

正念是心所一境性

so ekagatta is actually a synonym for samadhi

一境性实际上是三摩地的同义词

and there are four wrong views and so on, so

然后是四个，邪见等等

number nine is micchā-diṭṭhi wrong view

第九个是邪见

micchā-diṭṭhi is the cetasika diṭṭhi among the fourteen unwholesome cetasikas

邪见是十四不善心所之一

and number ten micchā-saṅkappa

第十邪思维

it again, it is vitakka

这个也是寻

wrong direction of mind or wrong thought

心的错误导向，或者邪思维

number eleven micchā-vāyāma, wrong effort

第十一邪精进

is a cetasika viriya or effort

是精进心所

and number twelve micchā-samādhi is again ekagatta

第十二邪定，也是一境性

so

所以

the twelve path factors

十二道分

may come to how many paramattha dhammas

属于多少种究竟法？

you don’t take the one that is already mentioned, so how many?

重复的不算，多少种？

ok, let us use our fingers

好，扳指头算一下

amoha, vitakka,

无痴、寻

sammā-vācā, sammā-kammanta

正语、正业

sammā-ājīva, viriya

正命、精进

sati, ekagatta

念、一境性

diṭṭhi

邪见

vitakka already taken, right?

寻已经算过了，对吧？

and viriya already taken, ekagatta already taken

精进已经算过了，一境性也算过了

so nine

所以是九个

there are nine ultimate realities

所以是九个究竟法

that are called path, factors of path

被称为道分

and next we come to indriya or faculties

下面是根

there are twenty two faculties

有二十二根

and

那么

you may also look at the book if you want to read English

你们也可以看书，如果你想看英文

so here

这里

only pali words are given

只给了巴利语

so I deliberately use pali words

我故意使用巴利语

so that you will become familiar with the pali words

这样你就会熟悉巴利语

number one is cakkhundriya that means eye faculty

第一是眼根

eye faculty means cakkhu-pasāda eye sensitivity

眼根意思是眼净色

now there are 28 material properties and among them

有28色法

there is what is called eye sensitivity

里面就有眼净色

that means sensitive material particles in the eye

意思就是眼睛里的敏感微粒

those sensitive particles in the eyes are called eye sensitivity and

眼睛里的这些敏感颗粒被称为眼净色

here there are called eye faculty

这里被称为眼根

because they have the authority over the seeing function

因为它们对看的功能具有支配作用

number two sotindriya, sota means ear so ear faculty

第二是耳根

and ear faculty is sota-pasāda ear sensitivity

耳根就是耳净色

and three ghānindriya nose faculty is nose sensitivity

第三鼻根，就是鼻净色

four jivhindriya tongue faculty

第四舌根

is tongue sensitivity

是舌净色

and kāyindriya body faculty

身根

is body sensitivity

是身净色

now you remember that body sensitivity

你们记得身净色

resides in the whole of the body

遍布整个身体

except the tip of the hairs and nails

除了毛发和指甲末端

and number six is itthindriya femininity faculty being a female

第六是女根

that is among the twenty eight material properties

这属于二十八色法

itthibhāva, again femininity

也就是女性根色

and number seven purisindriya, masculinity faculty

第七男根

and that is pumbhāva masculinity

男性根色

so femininity or masculinity means some marks by which we understand that a person is a male or a female

女性根和男性根就是我们分别男女的一些特征

there are some peculiar ways of doing things between men and women

女性和男性做事分别有独特的方式

by looking at these peculiar marks

通过观察这些独特的方式

we know that a certain person is a male or a female

我们知道某人是男还是女

that maleness or femaleness

这种男性特征和女性特征

is what is called here purisindriya and itthindriya

在这里就被称为男根和女根

and number eight is jivhindriya life faculty

第八是命根

there are two life faculties

有两种命根

one is mental and the other is material

一种是名命根，另外一种是色命根

so among the fifty two cetasikas there is one cetasika called jivhindriya

在五十二心所中，有一个心所被称为命根

and also among the twenty eight material properties

同样，在二十八色法中

there is one material property called again jivhindriya

有一种色法也被称为命根

so

所以

the life faculty is of two kinds

命根有两种

mental and physical

名命根和色命根

mental life faculty maintains and keeps alive the mental states

名命根维持名法的生命

and material material life faculty maintains the material things or matter in our body alive

色命根维持身体内色法的生命

and number nine is manindriya

第九是意根

now mana means minds

末那指心

or here mana means consciousness or citta

这里的末那指心识

so mana according to paramattha dhamma according to ultimate reality is the eight nine cittas

所以，根据究竟法，末那指89心

the number ten is sukhindriya

第十是乐根

sukha

乐

pleasure faculty

乐根

this pleasure faculty is the feeling connected with the body

这个乐根是与身体相关的感受

you hit something by accident you have pain

你不小心撞到了某物，就会疼痛

and you touch something soft and you have a good feeling there

你摸到柔软的东西，你感觉很好

and that is called sukhindriya pleasure faculty

这就被称为乐根

so it is connected with the body and not in the mind

这是与身体相关的，而不是与心相关

the one in the mind will come later

与心相关的等一下再讲

and number eleven is dukkhindriya pain faculty

第十一是苦根

so you hit yourself and then there is pain

当你撞到自己，感到疼痛

the feeling that arises when you have pain in the body is called dukkhindriya

当你感到疼痛时，身体内生起的感受就是苦根

the pain faculty

苦根

and it is among the fifty two cetasikas just feeling or vedana

在52心所中，是受心所

and then number twelve somanassindriya, the joy faculty

第十二悦根

this is joy in the mind

心中的喜悦

happiness in the mind

心里的幸福

so it is mental

所以是心理上的

and number thirteen is domanassindriya

第十三是忧受

the displeasurable faculty again it is a mental feeling

忧受也是心理感受

so this is also a feeling

这也是受心所

and then number fourteen upekkhindriya

第十四舍根

equanimity faculty that means a neutral faculty

舍根意思是中性的根

neutral feeling faculty

中性感受之根

sometimes

有时候

the feeling is not pleasurable

感受不是乐的

not displeasurable,

也不是不乐的

and not pleasure not pain but something

非乐、非苦

something different from these four

就是与以上四种不同

so that feeling is called upekkha

这种感受被称为舍

or indifferent feeling or neutral feeling

或者中性的感受

so this upekkhindriya

所以这是舍根

is the neutral feeling faculty

中性感受之根

so it is also the cetasika vedana or feeling

也就是受心所

so now you see five kinds of vedana here

所以这里你们看到五种受

from number ten to number fourteen

从第十到第十四

at the beginning of the third chapter

在第三章开始

the manual says that there are five

概要精解讲了五种

five kinds of feelings

五种受

and they are

它们是

pleasure feeling, pain feeling and so on

乐、苦等等

and there the commentary says that

注释书说

the dividing vedana or feeling into five kinds according to the teachings of the faculties

受的五种划分是根据根的说法来的

so

所以

according to the teaching of faculties

根据诸根的教法

vedana or feeling is divided into five kinds

受被分为五种

sometimes vedana is said to be only three

有时候受只被分为三种

pleasurable, displeasurable and neutral

乐、苦和舍

sometimes it is said to be only two

有时候只被分为两种

pleasurable and displeasurable

乐和苦

sometimes it is said to be only one

有时候只被分为一种

it is dukkha

就是苦

because

因为

everything that has a beginning and an end is defined as dukkha

有始有终之事物被定义为苦

so one feeling, two feelings

所以，一种受，两种受

three feelings, five feelings

三种受、五种受

so five feelings are according to this teaching of indriya or the faculties

所以五受的分法就是来自于根之教法

the next number fifteen saddhindriya

下一个，第十五：信根

saddhā faculty, saddhā means faith or confidence

信根，信就是信心、自信

so it is not blind faith

不是盲信

it is faith with conviction, faith with understanding

是智信

so it is the cetasika saddhā among the twenty five beautiful cetasikas

是二十五美心所之一

and number sixteen is viriyindriya

第十六精进根

it is viriya energy or effort

就是精进心所

and number seventeen satindriya

第十七念根

mindfulness faculty

念根

and it is sati or mindfulness cetasika

是念心所

and eighteen samādhindriya ekagatta

十八定根，一境性

and number nineteen paññindriya

第十九慧根

and it is amoha the last of the fifty two cetasikas

是无痴，是五十二心所的最后一个

we will find these in the coming section also

在下一节里我们也会找到这些

in the section of the members of enlightenment

在觉支节里

and these five faculties are important ones

这五根是重要的

when you practice meditation

当你禅修的时候

you may have gone to meditation retreats

你可能会去禅修中心

and you may have heard teachers saying balancing of the five faculties

你可能会听到老师说平衡五根

so we will come to that later

我们稍后再讲

and number twenty is a long name in pali

第二十，很长的巴利语

as also in English

英语也很长

the faculty I will know the unknown

未知当知根

so that is according to ultimate reality

根据究竟法，就是

amoha or paññā无痴或慧根

concomitant with sotapatti magga

伴随须陀洹道

and number twenty one aññindriya

第二十一最终知根

know within the limit of the first magga

在第一道心界限内的所知

and aññindriya is amoha again according to ultimate reality

根据究竟法，最终知根也是无痴

and that amoha is that which accompanies the sotapatti phala

这种无痴是伴随须陀洹果

from sotapatti phala to arahata magga

从须陀洹果到阿罗汉道

sotapatti phala, sakadagami magga, sakadagami phala

须陀洹果、斯陀含道、斯陀含果

anagami magga, anagami phala

阿那含道，阿那含果

and arahat phala[magga?]

阿罗汉道

altogether six

一共是六种

so the amoha or paññā无痴或慧根

that is concomitant with these six types of consciousness

与此六种心相伴

is called aññindriya

被称为最终知根

so number twenty and number twenty one belong to the supramundane cittas

所以第二十和第二十一属于出世间心

and number twenty two is called aññātāvindriya

第二十二被称为具最终知根

faculty of one who has known the four noble truths

了知四圣谛者之根

who has the final knowledge

具有最终知识者

that means an arahant

即阿罗汉

arahant is a person who has known

阿罗汉所知

what is there to be known and there is no more to be done for knowing anything

已尽知，在知识上已无需再知

so aññātāvi means an arahant

所以具最终知者意思是阿罗汉

and aññātāvindriya means the faculty of an arahant

具最终知根就是阿罗汉之根

that means faculty of one who has obtained the final knowledge

就是具最终知者之根

or who has known the four noble truths

知道四圣谛者

and it is again cetasika amoha the last of the fifty two cetasikas

这也是无痴心所，五十二心所最后一个

and here amoha concomitant with arahat phala

伴随阿罗汉果心的无痴

now there are eight supramundane types of consciousness

有八种出世间心

sotapatti magga, sotapatti phala, right?

须陀洹道、须陀洹果，对吧？

and sakadagami magga and sakadagami phala

斯陀含道、斯陀含果

anagami magga, anagami phala

阿那含道、阿那含果

and arahat magga, arahat phala

阿罗汉道、阿罗汉果

the first one is here called the faculty I will know the unknown

第一个是未知当知根

the last one is called the faculty of one who has final knowledge

最后一个是具最终知根

and the six inbetween are called the faculty of final knowledge

中间的六个被称为最终知根

or the faculty of knowledge which knows within the limit of what the sotapatti magga knows

或者是此种知根所知范围为须陀洹道之知

so altogether there are twenty two faculties

所以一共是二十二根

some of them are material properties and others are mental states

其中一些是色法，另外属于名法

now number one is material property

第一个是色法

two

第二个

material property or mental states?

色法还是名法？

material property

色法

number three material property, number four material, number five material property

第三色法，第四色法，第五色法

number six material property

第六色法

number seven material property, number eight both

第七色法，第八两者都是

material and mental

色法和名法

and number nine, mental

第九名法

let’s say mental state, it’s citta

我们称其为名法状态，它是心

and then from number ten down to number twenty two

从第十到第二十二

mental states

名法状态

different cetasikas

不同的心所

vedana, saddha, viriya, sati, ekagatta and amoha or paññā受、信、精进、念、一境性和无痴或慧

and next is the category of bala strength or power

下一个类别是力

so there are nine mentioned in this section

此节提到了九种力

the first one is saddha bala the power of faith or confidence

第一种是信力

so power means so strong that it cannot be shaken by the opposite

力意思是它很强大，无法被对立之法所撼动

the second one is viriya bala

第二是精进力

strength that is viriya

这种力是精进

or the power that is effort

精进的力量

so it is actually the cetasika viriya

所以实际上它是精进心所

and number three sati bala

第三念力

so it is mindfulness

所以它是正念

number four samadhi bala

第四是定力

ekagatta or concentration

一境性或禅定

and number five pññā bala

第五是慧力

and it is the cetasika amoha

它是无痴心所

and number six hiri bala

第六是惭力

and it is the cetasika hiri

它是惭心所

hiri means shame to do wrong

惭就是为做坏事感到羞耻

ottappa-bala is ottappa fear to do wrong

愧力，就是为做坏事感到恐惧

and ahirika-bala, shamelessness to do wrong

无惭力

and anottappa fearlessness to do wrong

无愧力

so they are respectively ahirika and anottappa cetasikas

它们分别是无惭、无愧心所

so there are nine powers

所以有九种力

and they represent one each of the ultimate reality

它们各自表示一种究竟法

and so according to ultimate reality also there are nine powers

所以根据究竟法，也有九种力

on next page, adhipati predominance

下一页，增上

kings

国王

so there are four adhipati as you already know

大家知道，有四种增上

the first one is chandādhipati

第一个是欲增上

and it is the cetasika chanda

这是欲心所

the will to do or the desire to do

做事之欲

and number two is viriyādhipati,

第二个是精进增上

so it is effort or energy it is the viriya cetasika

所以是精进，是精进心所

and number three is cittādhipati

第三是心增上

that means citta or consciousness

就是心，心识

and number four vīmaṃsādhipati

第四是观增上

investigation predominant

观增上

and it is amoha or paññā它就是无痴或慧

so here vimamsa means not just investigating, but investigating and understanding

这里的观，不仅仅指观，是指观和智

so there are four predoninants

这四个增上

and there are four corresponding ultimate reality

四个相应的究竟法

chanda, viriya, citta and amoha

欲、精进、心和无痴

the last category is category of ahara nutrition

最后一个类别是食

the first one is kabaḷīkārāhāra edible food

第一个是段食

that means food that is eaten

就是吃的食物

actually it is not the food that is eaten

实际上并不是吃的食物

but the nutrition that is contained in the food that is eaten

而是所吃食物里包含的食素

so that nutriment in the food is called here ahara

食物里的食素被称为食

kabaḷīkārāhāra

段食

kabala means handful

段，意思是“手握的”

now when we eat, we eat with hand

当我们吃的时候，是用手抓取

so we make a handful before we bring it to the mouth

用手抓一把放到嘴里

so that handful is called in pali kabala

所以，手握的，巴利语就是kabala so kabalikara means making a handful

段食也就是抟食

that means after making handful we eat it

就是手抓一把吃掉

and so kabalikara comes to mean edible food

所以段食意思就是能吃的食物

actually food that is eaten

实际上所吃的食物

and in essence

本质上

not the food that is eaten

并不是吃掉的食物

but the nutrition contained in the food that is eaten

而是所吃食物包含的食素

and that is what we called ahara

我们称之为食

so this is one of the twenty eight material properties

所以这是28色法之一

and number two is phassa contact

第二是触

here contact means mental contact

这里的触指的是名法之触

not physical contact

并不是色法之触

now when we see something

当我们看到某物

there is something that is seen

就有被看之物

and there are the eyes that see

有所看之眼

and then there is the consciousness that also sees

还有心识也看

so when these three come together

所以这三者在一起

this contact arises

就生起了触

so contact is not just coming together of three actually

所以，触并不仅仅是三者在一起

something that arises out of the coming together of three

而是从三者在一起时生起之法

because if we say the contact is the coming together of the three

因为如果我们说三者在一起就是触

then contact would not be a separate mental state

那么触就不会是一个独立的心所

it may be some mode of the three coming together

那么只是三者在一起的模式

so phassa here or contact here means a mental state

所以这里的触指一个心所

that arises when the three come together

当三者在一起时，它就生起了

the three mean the eyes, the object that is seen, and the seeing consciousness

三者意思是眼、看到的所缘、眼识

and number three is

第三是

manosañcetanā意思

and this is actually the cetasika cetana or volition

这个实际上是思心所

so mental volition is one of the aharas

所以思心所也是食之一

and the last one is viññāṇa.

最后一个是心

viññāṇa is a synonym for citta which is translated as consciousness

心，就是心识

so there are four kinds of nutrition, or four kinds of aharas

所以，有四种食素，四种食

actually the number two three and four

实际上，第二三四

are not nutrition in the proper sense of the word

从字面来理解，并不是食素

but they are like the nutrition

但是它们就像是食素

they nurture the feeling

它们滋养受

they nurture the mental states

滋养名法

or they produce the rebirth in the future

或者它们导致未来的结生

so they are called ahara

所以它们被称为食

there are four kinds of aharas

有四种食

and there is a note in the manual

概要精解里有一个注释

given the name clarification

也就是说明

so according to that clarification

根据这个说明

we just read the note here

我们来读读这个注释

now ekagatta and vedana are not jhānaṅga in dvipañcaviññāṇa

在双五识中的一境性和受不是禅支

now dvipañcaviññāṇa means dvi means two, pañca means five

双五识，dvi就是双，panca就是五

so two five consciousness, viññāṇa means consciousness

双五识

so two multiply by five

就是二乘五

comes ten, so

等于十

these ten types of consciousness are called dvipañcaviññāṇa and they are

这十识被称为双五识，它们是

two seeing consciousnesses, two hearing, two smelling, two tasting,

两个眼识，两个耳识，两个鼻识，两个舌识

and two touching consciousnesses

两个身识

among the eighty nine or one hundred and twenty one types of consciousness

属于89或121心之中

with these ten cittas

这十种心

there arise ekagatta and vedana

生起了一境性和受

now you will remember that ekagatta and vedana are among the universals

你们记得，一境性和受属于遍一切心所

unversal cetasikas that means

遍一切心所意思是

they arise with every type of consciousness

它们伴随所有心生起

although they arise with these ten types of consciousness

虽然它们伴随这十种心生起

they are not called jhānaṅga there

但是它们在此不被称为禅支

now among the jhānaṅgas you have seen

在禅支中，你们可以看到

ekagatta and vedana, right?

其中有一境性和受，对吧？

vitakka, vicara, piti

寻、伺、喜

somanassa, domanassa, upekkha

悦、忧、舍

and ekagatta

一境性

so

所以

there are seven jhanangas, right?

有七个禅支，对吧？

so among them there are ekagatta and vedana

其中有一境性和受

but not every ekagatta and vedana are called jhānaṅga

但是并不是每个一境性和受都被称为禅支

when they arise with dvipañcaviññāṇa ten types of consciousness they are not called jhānaṅga

当它们与双五识生起时，它们不被称为禅支

because in order to be jhānaṅga

因为要想称为禅支

jhāna means contemplating the object closely

禅那意思是紧密地观察所缘

so there must be some kind of force, some kind of power there

必须有某种力

and without the vitakka

没有寻心所

there can be no contemplating closely

就不能紧密地观察

and so

所以

ekagatta and vedana

一境性和受

that accompanies the ten types of consciousness beginning with seeing consciousness

当它们伴随眼识等十识的时候

are not called jhānaṅgas

就不被称为禅支

and then ekagatta is not bala or power in these types of consciousnesses

一境性在这些心里不能达到力的程度

again

并且

ten types of consciousness and then sampaticchana, receiving consciousness santirana, investigating consciousness

十种识，然后领受心，推度心

pañcadvārāvajjana five sense door adverting consciousness

五门转向心

and vicikicchā citta citta accompanied by doubt

疑相应的心

so when ekagatta arises with these types of consciousness

当一境性伴随这些心的时候

it is not called a power

就不被称为力

and vitakka that arises with sampaṭicchana, receiving consciousness santirana investigating consciousness

寻与下列心生起时：领受心、推度心

pañcadvārāvajjana five sense door consciousness

双五识

manodvārāvajjana mind door consciousness

意门转向心

and hasituppāda, smile producing

生笑心

so vitakka that arises with these types of consciousness is not called a maggaṅga

当寻心所与这些心生起时不被称为道分

because they are actually rootless types of consciousness

因为它们实际上是无因心

and so they cannot reach the state of maggaṅga

所以它们不能达到道分的状态

and then viriya is not maggaṅga in manodvārāvajjana and hasituppāda

然后在意门转向心和生笑心中，精进不是道分

and ekagatta is not maggaṅga in eighteen ahetuka cittas rootless consciousness and vicikicchā cittas

在十八无因心和疑相应的心中，一境性不是道分

and ekagatta is not indriya in vicikicchā citta

在疑相应的心中，一境性不是根

now in order to understand these you have to be familiar with the combination of cittas and cetasikas

为了理解这些，你必须熟悉心、心所组合

if you are new you go back to the, in the book the end of second chapter

如果你对这些不熟悉，你就回到第二章结尾部分

and there is a chart

有一张表

so according to that chart you can find out

所以根据这张表，你可以找出

which cetasikas and cittas go together

哪些心所和心在一起

so the chart is one page 112

所以表在112页

and 113 113页

so from that chart we can find out which cetasikas go with which cittas

从这那张表，我们可以找出那些心所伴随那种心

and after referring to that chart

参照那张表

and we can have this clarification

我们就有这样的说明

so according to that chart

所以根据那张表

the universal seven

遍一切心所七个

are those that arise with all type of consciousness

就是伴随所有心生起

and so among them ekagatta and vedana

其中一境性、受

are there and so

也属于其中，所以

there are not called jhānaṅga when they arise with seeing consciousness and so on

当它们与眼识一起生起时，不被称为道分

so now let us find out how many ultimate realities are taught in this section

所以，我们找出此节教了多少种究竟法

if you look at this chart

如果你们看这张表

missaka sangaha two

混合之概要二

you can easily tell

你很容易看出来

you look down

你们往下看

and you get the states that are treated in this sangaha in this section

你们看到这节概要讨论了多少究竟法

so there are altogether how many?

一共是多少种？

paññā, amoha, viriya, ekagatta and so on

慧、无痴、精进、一境性等等

so how many are there?

一共多少？

thirty six

三十六

so these thirty six ultimate realities are treated in this section

所以，此节讨论了三十六种究竟法

so the first one paññā第一个是慧

so paññā in this section

此章的慧

is among hetus, right?

属于因，对吧？

because amoha is paññā因为无痴就是慧

and then it is among the maggaṅga

它属于道分

so among the magganga paññā is called sammādiṭṭhi

在道分中，慧被称为正见

and then indriya, among the faculties, paññā is called paññindriya.

然后是根，在根中，慧被称为慧根

paññā faculty

慧根

and among the bala

在力中

powers it is called paññābala

被称为慧力

and among the adhipati

在增上中

predominants it is called vimamsa

被称为观增上

vimamasadhipati, so

观增上，所以

paññā is included in one two three four five categories in this section

在此节中，慧属于一二三四五类别

and viriya only four

精进只属于四种

viriya is among magganga

精进属于道分

so among the magganga what is viriya called

所以，在道分中，精进被称为什么？

sammāvāyāma,

正精进

and then among the indriya, it is called viriyindriya,

在根中，被称为精进根

among the bala or power it is called viriya bala

在力中，被称为精进力

among the adhipati it is called viriyādhipati

在增上中，被称为精进力

so it is included in four categories

所以它属于四个类别

and ekagatta or samadhi

一境性或定

four

四个

among the jhanangas it is called ekagatta

在禅支中，被称为一境性

among the maggangas it is called sammasamadhi

在道分中，被称为正定

among the indriya, it is called samadhindriya

在根中，被称为定根

among the bala is called samadhi bala

在力中，被称为定力

four

属于四种类别

and then sati, mindfulness

然后念，正念

among the magganga it is called sammasati

在道分中，被称为正念

among the indriya, it is called satindriya

在根中，被称为念根

among the bala it is called sati bala

在力中，被称为念力

so it is included in three

所以属于三种类别

and citta, consciousness also three

心，心识也是三种

among the indriya citta is called what? mana indriya

在根中，心被称为什么？意根

and among the adhipati it is called

在增上中，被称为

citta adhipati

心增上

and among the ahara it is called viññānāhāra viññāna āhāra

在食中，被称为心食

so you see the different names are used for the one and same thing

所以，同一法有不同的名称

sometimes the word citta is used, sometimes viññāna, sometimes mana

有时候用心，有时候用心识，有时候用意

and then vedana

然后是受

vedana is included in two categories

受被包括在两个类别中

first one in jhananga

第一个属于禅支

so in the jhananga vedana is what?

在禅支中，受被称为什么？

somanassa

悦

domanassa and upekkha

忧和舍

and in indriya vedana is five

在根中，受是五种

sukha indriya, dukkha indriya, somanassa, domanassa, upekkha

乐根、苦根、悦根、忧根、舍根

so vedana is included in two

所以受属于两种

and saddha included in two again

信也属于两种类别

among the indriyas, it is called saddha indriya

在根中，被称为信根

and among the bala it is called saddha bala

在力中，它被称为信力

and then vitakka is included in two

然后是寻，也属于两种

among the jhanangas, it is called vitakka

在道分中，被称为寻

and among the maggangas it is called

在道分中，它被称为

sammāsaṅkappa

正思维

and then the others are included in only one category

其他的只属于一种类别

lobha is included in the roots

贪属于因

hetu as lobha

贪因

and dosa and hetus as dosa, moha and hetus as moha

嗔和嗔因，痴和痴因

alobha

无贪

and hetus as alobha, adosa and hetus as adosa

无贪因，无嗔，无嗔因

and then vicara

然后伺

it is included in jhananga

属于禅支

as what? just vicara

叫什么？也是伺

piti is included in jhananga

喜在禅支中

as piti

也是喜

and sammā-vācā is included in magganga

正语在道分中

path factors as sammā-vācā,

被称为正语

sammā-kammanta as sammā-kammanta, sammā-ājīva as sammā-ājīva

正业是正业，正命是正命

and then we have diṭṭhi, wrong view

然后是邪见

wrong view is included in the path factors

邪见在道分中

as micchādiṭṭhi or wrong view

是邪见

and hiri, shame

惭

as included in the balas or power

在力中

as hiri

是惭

and ottappa fear

愧

fear to do wrong, so

畏惧作恶

ottappa is included in bala as ottappa

愧在力中是愧

and ahirika shamelessness

无惭

as included in power

在力中

as ahirika and anottappa

是无惭，无愧

fearlessness as anottappa

无愧就是无愧

and then chanda

然后是欲

desire to do

做事之欲

now chanda is included in just one category and that is adhipati

欲属于一种类别，是增上

so it is called chanda adhipati

被称为欲增上

and then phassa or contact

然后是触

contact is included in aharas or nutriments

触属于食

as phassa

就是触

and cetana is included in araha again

思也被包括在食中

as what?

叫什么？

manosañcetanā意思

a long name

一个长名字

and then jīvita-nāma

名命根

is included among indriyas as

属于根，

jīvitindriya

叫命根

and then you come to the material properties cakkhupasāda

再看色法，眼净色

eye sensitivity is included in the indriyas as cakkhundriya

眼净色在根中被称为眼根

and ear sensitivity

耳净色

as ear faculty

是耳根

nose sensitivity as nose faculty

鼻净色鼻根

tongue sensitivity as tongue faculty and body sensitivity as body faculty

舌净色舌根，身净色身根

and then itthibhāva

然后女性根

femininity as femininity

女性根就是女性根

and pumbhāva masculinity as masculinity

男性根就是男性根

among the indriyas or faculties

属于根

and then jivita rupa

色命根

material life faculty

色命根

so it is included in just one

也只属于一个类别

category which is indriya

根

and then ahara

然后是食

is included in just one which is ahara

只属于一个类别：食

edible food

可以食用的食物

or nutrition contained and before eaten

或者说食物之中的食素

so this section deals with thirty six ultimate realities

所以这节讨论的是三十六种究竟法

and these have different names according to different categories

根据不同的类别，有不同的名字

and paññā has the most names that is five names

慧的名字最多，有五个

and viriya four names and so on

精进四个名字等等

so this is the second section

这是第二节

section called mixed categories

混合类别

so they are called mixed categories because

被称为混合类别，因为

some are wholesome some are unwholesome and some are

有些是善，有些是不善，

neither wholesome nor unwholesome or indeterminate

有些是无记

now we go to the next section

我们再看下一节

which is called bodhipakkhiya-saṅgaha

菩提分之概要

in the word bodhipakkhiya

在菩提分这个词中

the word bodhi means enlightenment

菩提这个词意思是觉悟

or path consciousness

或者道心

and pakkhiya is made up of pakkkha and iya pakkhiya这个词是由pakkha和iya组成

pakkha means side pakkha意思是“边”

S-I-D-E and iya denotes belonging iya表示“属于”

so bodhipakkhiya means belonging on the side of enlightenment

菩提分意思是“属于觉悟之边”

that means members of enlightenment

意思就是觉悟的部分

constituents of enlightenment

觉悟的组成部分

now in this section

在这节中

the paramattha dhammas or the ultimate realities that are called bodhipakkhiya only are mentioned

谈到的只是菩提分的究竟法

so it is not like the mixed categories,

所以这不像混合类别

all of them are the members of or on the side of enlightenment,

所有这些都属于觉悟的组成部分

and so they are the kusala and indeterminate neither kusala nor akusala

所以它们是善或无记

there are altogether thirty seven factors of bodhipakkhiya

一共有三十七菩提分

thirty seven members of enlightenment

觉悟的三十七个成分

and they are divided into one two three four five six seven

它们被分为一二三四五六七

so they are divided into seven categories

所以它们被分为七个类别

and the first category is of satipaṭṭhāna

第一个类别是念处

now satipaṭṭhāna means sati that is firmly established

念处意思是牢固地建立之念

it is translated as foundation of mindfulness

被翻译成念处

so mindfulness which is firmly established is called satipaṭṭhāna

所以牢固地建立的正念就是念处

now paṭṭhāna literally means standing firmly patthana字面意思是牢固地建立

or standing after approaching

或者接近之后的建立

so that means when you try to be mindful of an object your mind goes to that object

意思当你试图对所缘保持正念，你的心导向所缘

your mind goes to that object with force

你的心带着力量导向那个所缘

as it were rushing to the object

就像是冲向所缘

and staying on that object firmly

然后牢固地安住在所缘上

so that is what is called satipaṭṭhāna

这就是念处

so in order for it to be satipaṭṭhāna it must be firm

为了成就念处，必须牢固

and it must hits the object squarely

必须准确地撞击所缘

and there are four kinds of satipaṭṭhāna firmly established mindfulness

念处有四种

and the first one is kāyānupassanā satipaṭṭhāna

第一个是身体观察的念处

now kāyānupassanā身体观察

kāya means body kaya就是身体

and anupassanā means repeated observation anupassana是持续的观察

now it is translated as contemplation

被翻译成“观”

but the literal meaning is repeated seeing or repeated observation

但是字面意思是持续不断的观察

so the repeated observation of kāya is called kāyānupassanā所以对身体持续的观察就是kayanupassana and kāya here means the physical body

身体在这里指色身

and also parts of the physical body

也是色身的组成部分

or some modes of the physical body

或者色身的一些模式

so to be mindful of the physical body, to be mindful of the breath

所以对色身保持正念，对呼吸保持正念

to be mindful of the positions of the body

对身体的姿势保持正念

to be mindful of the small activities of the body and so on

对身体的细微动作保持正念，等等

is called kāyānupassanā satipaṭṭhāna

被称为身念处

the firmly established mindfulness of repeated observation of body

持续观察身体牢固建立的正念

now if you’re familiar with the mahāsatipaṭṭhāna sutta

如果你们熟悉大念处经

you will know that kāyānupassanā means

你们就知道身念处意思是

mindful of the breath, mindful of the positions of the body, mindfulness of the small activities of the body

对呼吸保持正念，对身体姿势保持正念，对身体的细微动作保持正念

mindfulness of the thirty two parts of the body

对三十二身分保持正念

mindfulness of the four essential elements

对四大种保持正念

that is earth element, water element and so on

就是地水等元素

and also mindfulness of the condition of the dead body

也对死尸的状况保持正念

so all of these are called kāyānupassanā这些被称为身体观察

repeated observation of the body or just contemplation of the body

对身体的持续观察，即观身

and here contemplation of the body means just being mindful of the body

这里的观身就是对身体保持正念

or being fully aware of the body

或者完全觉知身体

so when you keep your mind on the breath

所以当你将心保持在呼吸上时

you are to be really mindful of the breath

你就真正对呼吸保持正念

when your mind goes to the breath

当你的心导向呼吸

and as it were sinks into the breath

就像将心沉浸到呼吸

then it is called satipaṭṭhāna

它就被称为念处

and since the breaths are part of the body

因为呼吸是身体的一部分

the observation is called kāyānupassanā or contemplation of the body

这种观察被称为身体观察或观身

actually it is sati or mindfulness

实际上它就是念或正念

and the second is vedanānupassanā,

第二个是受观察

vedana means feeling

受，就是感受

anupassana means repeated observation or contemplation

观察，就是持续不断的观察

contemplation of the feelings is called vedanānupassanā satipaṭṭhāna

对感受的观察就是受念处

again here contemplation here means just mindfulness of the feelings

这里的观，意思是对感受保持正念

mindful of different feelings at different times

对于不同时期的不同感受保持正念

what is feeling?

什么是感受？

is it mental or physical

是心理感受还是身体感受？

both

两者都是

now

现在

I differenciate this way

我这样区分

pain is physical

苦是身体的

and feeling is mental

受是心理上的

now there is pain in my body

现在我的身体有痛苦

now when there is pain

当痛苦的时候

material particles in the body in the body has gone wrong

身体的色法颗粒出了问题

that is why there is pain

所以就有痛苦

if they are functioning well then I will not feel any pain

如果身体运作良好，我就不会感到痛苦

but some material properties have gone wrong in my body

但是身体内的有些色法出问题了

and then there is what we call pain

然后就有我们所称的痛苦

and I experience that pain with my mind

我通过心体验痛苦

I am aware of that pain

我觉知到那个痛

so my awareness of the pain

所以我对痛的觉知

is accompanied by the experience of that pain

伴随的是对痛苦的体验

and that experience is what we call vedana

这种体验我们称之为受

so vedana is always mental not physical

所以受总是心理上的，不是肉体上的

but when you teach meditation

但是当你指导禅修时

we talk about vedana as though it is a physical pain

我们谈论受，似乎把它当成肉体的痛苦

so we will say to you concentrate on the pain and be mindful of it

我们会说：专注于疼痛，对它保持正念

make mental notes as pain pain pain and so on

在心里对疼痛进行标记：痛，痛，痛等等

so actually what you are noting

但是实际上，你标记的

when you are practicing vedanānupassanā is

当你练习身体观察时，

noting the feeling in your mind

标记的是心里的感受

not the pain itself

并不是疼痛本身

but since pain and that feeling cannot be separated

但是因为疼痛和感受不能分离开

we take them as just one

我们将其视为一个

but actually they are two

但是实际上它们是两个

and vedanānupassanā is the

受的观察是

mindfulness of that feeling

就是对那个感受的正念

which is a mental state which is a cetasika

这感受是一个心所

so being mindful of that cetasika feeling

所以对于受心所的正念

whether that feeling is painful

不管这受是苦

or pleasant or even neutral

乐，还是舍

and it is called vedanānupassanā就被称为受观察

so vedana is not in your body

所以受不在你身体内

where is vedana? in your mind

受在哪里，在你心里

but that vedana is the experience of the physical things in your body

但是这个受是对身体色法的体验

like pain or stiffness numbness and so on

诸如疼痛、僵硬、麻木等等

and so vedanānupassanā所以这是受观察

although the word anupassana is used here

虽然用了“观察”这个词

there is the word satipaṭṭhāna again and so

后面也有“念处”

so vedanānupassanā satipaṭṭhāna means the mindfulness of the feelings

受念处就是对感受的正念

and number three cittānupassanā satipaṭṭhāna

第三是心念处

satipaṭṭhāna which is repeated observation of citta

就是对心持续不断的观察

repeated observation of consciousness

持续观察心识

now I don’t want to use the word mind here

这里我不想使用名法这个词

although many translations use the word mind

虽然许多翻译在这里用的是名法

say, contemplation on mind

例如，对名法的观察

but the mind may mean both citta and cetasika

但是名法包括心、心所

but here the pali word used is cittānupassanā但是这里的巴利语是心观察

and so it is the contemplation of the citta

所以是对心识的观察

and not of the cetasikas

不是心所

and there are different kinds of cittas

有不同种类的心

the citta that is concentrated

专注的心

the citta that is distracted

散乱的心

the citta that is accompanied by attachment

贪执之心

the citta that is not accompanied by attachment and so on

无贪执之心等等

so whenever a citta arises

只要心生起

you are mindful of that citta, now my citta is with lobha my citta is without lobha

你就对这个心保持正念，我现在有贪心，无贪心

my citta is distracted or my citta is concentrated so on

我的心散乱，我的心专注，等等

that kind of awareness of your citta of your consciousness is called cittānupassanā这种对心的觉知就是心观察

so cittānupassanā is watching one’s mind actually

所以心观察实际就是观察心

so mind means consciousness

心就是心识

since it is the mindfulness it is just the sati the cetasika sati

因为是正念，所以就是念心所

and the fourth one is dhammānupassanā satipaṭṭhāna

第四个是法念处

now dhamma this word dhamma is very difficult to translate

“法”这个词很难翻译

and it has different meaning in different places

在不同的地方有不同的意义

and so we can not translate it

所以，我们不能翻译它

especially here, so I just say dhamma object

特别是这里，所以，我只是说法所缘

sometime there they use the word mental object

有时候，它们用名法所缘

that may not be accurate

但是那可能不准确

if mental objects means object that is mental

如果名法所缘意思是所缘属于名法

then in the dhammānupassanā there are material properties also

在法观察中，也有色法

if by mental mental object

如果名法所缘

you mean object of mind

你的意思是心的所缘

then everything is the object to mind

那么任何东西都是心的所缘

so it cannot translated satisfactorily

所以它不能被准确地翻译

so it is better to keep it untranslated and say dhamma object

所以就不要翻译，就是法所缘

so the mindfulness of the dhamma object

所以对所缘法保持正念

is called dhammānupassanā就是法观察

and what are the dhamma objects

那么什么是法所缘呢

in order to understand it you have to read the Mahāsatipaṭṭhāna Sutta

要理解这点，你就要阅读大念处经

so in the section on dhammānupassanā在法观察一节

the five hindrances are mentioned

提到了五盖

five aggregates

五蕴

and six internal and six external bases

六内处，六外处

bojjhaṅgas factors of enlightenment

菩提支，即觉支

and four noble truths

四圣谛

these five things are mentioned there

提到了这五项

first is the hindrances

首先是盖

the second

第二

the aggregates of clinging

取蕴

the third bases or ayatanas

第三：处

and fourth bojjhaṅgas or factors of enlightenment

第四：觉支

and the fifth the four noble truths

第五：四圣谛

they are all called dhamma objects

它们被称为法所缘

so mindful of anyone of them is called dhammānupassanā所以对以上任何一种保持正念，都被称为法观察

so suppose you have attachment in your mind

假设你心里有执着

and you are aware of that attachment and you

你觉知到了这种执着

concentrate on that attachment

你专注于这种执着

then you are doing the dhammānupassanā你就是在修法观察

sometimes you are angry by meditation

有时候，你因禅修而有嗔恚

and then you take that anger as the object of your attention and make note as anger, anger, anger

然后你将这个嗔心作为注意力的所缘，标记它：嗔，嗔，嗔

then you are doing the dhammānupassanā你就是在修法观察

so

所以

dhammānupassanā is wider than the other three kāyānupassanā, vedanānupassanā and cittānupassanā,

所以法观察的范围比前三个身、受、心观察要宽广

all of them are just sati

所有这些只是念

so one sati is divided here into four

所以念在这里分为四个

contemplation of the body, contemplation of feelings, contemplation of consciousness and contemplation of dhamma objects

身观察、受观察、心观察和法所缘观察

ok, we will have a break.

好，我们休息一下

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now the next category is Sammappadhāna

下一个类别是：正勤

and there are four of them

一共是四个

and actually they do not have names so

实际上没有名称

their description is very long

描述很长

first the word Sammappadhāna

首先，看正勤这个词

it is made up of ‘Sammā’ and ‘Padhāna’由“正”和“勤”组成

now ‘Sammā’ you find in Sammādiṭṭhi and so on

“正”就是“正见”等等里面的“正”

so the same Sammā是相同的“正”

and ‘Padhāna’ means making effort or practice

“勤”意思就是“努力”、“精进”‘Sammā’ means in a proper way

“正”指“正确的方式”

so making effort in a proper way

所以是：以正确的方式精进

is called Sammappadhāna

就被称为正勤

and it is translated into English as supreme effort

翻译成英语意思是：终极精进

the effort here must not be lax

这里的精进就是不要懈怠

it must be strong and so

必须强有力

it is translated as supreme effort

所以翻译成终极精进

and there are four kinds of effort mentioned here

这里提到了四种精进

and the first one is the effort to discard or to abandon the evil states that have arisen

一、精进于断除已生的恶法；

now evil states means unwholesome states

恶法意思是不善之法

unwholesome kammas that have arisen in one’s mind in the past

过去在心里生起的不善之法

and this is the effort to get rid of or to discard these evil unwholesome states that have arisen

这就是精进于断除这些已经生起的恶法

now how do we discard the evil states that have arisen?

已经生起的恶法，我们怎么断除？

actually the states have already gone

实际上这些法已经发生了

but here

但是这里

to discard the evil states that have arisen means

断除已经生起的恶法意思是

not to feel remorse about what akusala or unwholesome act one has done

不要对于已经做过的不善行为后悔

now if we did something that is unwholesome that is evil

如果我们过去做了一些不善的事情

and we have remorse about that act

我们对之后悔（恶作）

we actually multiply our unwholesome kamma

我们实际上增长了不善业

so by being sorry about that by being remorseful about that act

通过对此后悔，对此恶作

we multiply the unwholesome kamma

我们增长了不善业

and what has been done is already done and you cannot undo it

已经做过的事情不能撤销

so there is no point in feeling remorseful about the evil unwholesome things that have been done

所以对做过的不善业后悔没有意义

so not thinking about them

所以不要想它们

and doing wholesome deeds instead

而要用作善事来取代

is what is called the effort to discard evil states that have arisen

这就是精进于断除已生的恶法

and we try not to do such evil states

我们尽力不要做这样的恶法

we try to forget about these evil acts we have done

努力忘记这些已经做过的恶业

and instead we do what is good or what is wholesome and that is the effort to discard evil states that have arisen

相反，我们要做善事，这就是精进于断除已生的恶法

and the second is the effort to prevent the arising of unarisen evil states

二、精进于防止未生的恶法生起；

there may be some unwholesome kamma that we have not done in the past

可能有一些不善的事情，我们并没有做过

and to prevent unwholesome kamma that has not arisen in our mind is

防止心里没有生起的恶业

called the second one the effort to prevent the arising of unarisen evil states

这就是第二个，精进于防止未生的恶法生起；

suppose you have not killed an animal

假设你没有杀生

since you have not killed an animal

因为你没有杀生

killing animal is an unarisen evil state for you

杀生对你而言就是没有生起的恶法

and if you kill an animal now

如果你现在杀生

then you are having the unarisen evil states arise in you

你就让未生的恶法生起

so preventing or avoiding killing animal

所以防止杀生

is the effort to prevent the arising of unarisen evil states

就是精进于防止未生的恶法生起；

there may be unarisen evil states in our minds

我们的心里可能有未生起的恶法

and we try to avoid doing those evil or unwholesome acts that we have not done before

我们努力避免做这些未曾做过的恶业

so that is one aspect of this supreme effort

这就是四正勤之一

and the third is the effort to develop unarisen wholesome states

三、精进于令未生的善法生起；

that means some wholesome states may not have been done by you before

意思是有些善法你可能没有做过

and now you do these wholesome states

现在你做这些善法

and that means you make an effort to develop unarisen wholesome states

就是说你努力开发未生的善法

suppose you have not practiced meditation before

假设你之前没有禅修

and now you practice meditation

现在你来禅修

so when you practice meditation you make an effort

当你禅修时，你在精进

and that effort is to develop unarisen wholesome states

这种精进就是开发未生的善法

because since you have not meditated before

因为你之前没有禅修

the meditation which is a wholesome state has not arisen in your mind before

禅修这种善法，在你心里没有生起过

and now you are doing this and so

现在你这样做了，所以

you make the effort to develop the unarisen wholesome states

你精进于开发未生的善法

and the fourth one is the effort to augment arisen wholesome states

四、精进于令已生的善法增长。

that means the effort to do the wholesome states you already have done

意思是精进于做已经做过的善法

so you do it again and again

你反复地做它

you practice dana again and again you keep sila again and again

你反复布施，反复持戒

you practice meditation again and again

你反复禅修

and so making effort to do the wholesome act that you have done before

精进于做已经做过的善法

is called the effort to augment the effort to develop arisen wholesome states so

就被称为精进于增长已经生起的善法

arisen wholesome states is the one you have done before

所以，已生的善法就是曾经做过的

and then you do them again and again

你继续反复做

so there are four kinds of the supreme efforts

所以这些就是四正勤

and two regarding the unwholesome states

两个是与不善法有关

and two regarding the wholesome states

两个是与善法有关

two regarding the unwholesome state are the unwholesome states that have arisen before

两个与不善法相关的是：已生的不善法

and that have not arisen before

未生的不善法

wholesome states are also the same

善法也是如此

so regarding the unwholesome states

所以与不善法相关

we try to get rid of the unwholesome states that have already arisen

我们努力断除已经生起的不善法

and try to avoid or prevent the unwholesome states that have not yet arisen

努力避免还没有生起的不善法

from arising in your mind

不让它们在心里生起

and regarding the wholesome

关于善法

you try to do some wholesome states that you have not done before

努力做一些未曾做过的善法

and you do the wholesome states that you have done before again and again

对于曾经做的善法，继续去做

so these are four kinds of supreme effort

所以这是四正勤

and according to the ultimate reality

根据究竟法

all four are just one viriya or one cetasika which is effort

所有四个属于精进心所

and the next category is Iddhipāda

下一个类别是成就之法（神足）

and there are four of them

有四个

Iddhipāda is translated as means to accomplishment

神足被翻译成成就之法

now iddhi and pāda iddhi和pada now iddhi means accomplishments or power iddhi意思是成就或力量

and literally pāda means feet or a foot pada字面意思是“脚”

so the feet or the base for the accomplishment is called Iddhipāda

所以成就之足，就是神足

iddhi here can mean the sublime or mahaggata and supramundane states iddhi这里可以是广大心或者出世间心

there are different kinds of powers

有不同的力量

magic powers

神通力

that can be reached or obtained by the practice of jhana by the practice of samatha meditation

通过修禅那，止禅可以获得神通

and having the will to do to attain that states

有获得此种状态的意愿

making effort having the mind or consciousness

精进，

and investigating or using the knowledge to attain those states is called Iddhipāda

让心探求，使用智慧获得这些状态就被称为神足

and they are four here mentioned

这里提到了四种

Chandiddhipāda

欲神足

that is the will to do

就是成就之意愿

and Viriyiddhipāda that is viriya or effort or energy

精进神足，就是努力精进

and three Cittiddhipāda that is consciousness

心神足

and Vīmaṃsiddhipāda, Vīmaṃsā Iddhipāda

观神足

it is investigation or

就是观

amoha, knowledge

或者无痴，智慧

so these are the four

所以这四个

means of accomplishment or four bases of accomplishment

成就之法

these four Iddhipādas are identical with the four predominants or Adhipatis

这四神足与四增上相同

mentioned in the last section

上节已经讲过四增上

while those states become predominants (adhipati) on any occasion when they are instrumental in accomplishing a goal, they become iddhipādas

在任何时候只要为了达到目标而起支助作用，该些法即是成就之法；

only when they are applied to achieving the goal of the Buddha’s teaching.

只有在运用它们于证得佛教的目标时

so

所以

when they are predominant and one of them is predominant and it is called iddhi

只要其中一个占主导，就被称为成就

and when they become instrumental in accomplishing a goal is called iddhipāda

只要是作为达到目标的主要成份，该些法即是成就之法；

so iddhipāda can ben both mundane and supramundane

成就之法包括世间与出世间法两者。

but mostly it is mundane power that is called iddhi

但是在世间的成就被称为iddhi and the next category is category of indriya again

下一个类别是：根

we have these five here mentioned again

这里再次提到五种根

because here they are the members of enlightenment or Bodhipakkhiya dhammas

因为这里它们属于菩提分

and they are five

一共是五种

Saddhindriya that is the

信根 cetasika saddha

信心所

Viriyindriya, Satindriya

精进根、念根

Samādhindriya and Paññindriya

定根、慧根

they are called indriya because they exercise authority in their own respective areas or respective fields

它们被称为根，因为它们在其范围之内执行支配作用；

and these five faculties exercise control in the spheres resolution regarding the Saddhā indriya

这五根，对于信根，在决意范围内起控制作用

now Saddhā, faith or confidence

信，信心

has the element of resolution

有决意的成分

so before you believe in something you make a resolution

你在相信某事之前，进行决意

this is it or something like that

“这就是如此”诸如此类

so there is an element of resolution

所以有决意的成分

and so Saddhā indriya

所以信根

exercises control over this resolution when it comes to getting faith or confidence in something

当要对某事起信心时，它对决意起控制作用

and viriya indriya, effort, making effort

精进根

and making effort is exertion

精进就是努力

and so viriya is, viriya exercises control over the exertion

所以精进就是对努力进行控制

and the satindriya exercises control over awareness or mindfulness

念根，对觉知进行控制

and Samādhindriya

定根

exercises control over non-distraction

对于专注进行控制

now when mind is concentrated it is not distracted

心在专注的时候，不会散乱

and so it is said to control non-distraction

所以它就是控制专注

and the Paññindriya or amoha

慧根或无痴

exercises control over understanding or discernment

对理解或辨识进行控制

so they are called indriya or faculties

所以它们被称为根

now if you have been to a meditation retreat

如果你们参加过禅修

especially vipassana retreat

特别是内观禅修

you may have heard the teacher say

你的老师可能会说

the balancing of the faculties

平衡诸根

so when you practice meditation especially vipassana meditation

当你在禅修的时候，特别是内观禅修时

balancing or keeping the five faculties in balance is very important

平衡五根是非常重要的

if they are not balanced

如果它们不平衡

if one of them is in excess of the others

如果有一个过度了

than your meditation becomes ruined

那么你的禅修就毁了

you will be not successful in the practice of meditation

在禅修中，你就不会成功

and so it is important these five faculties should be kept in proper balance when you practice meditation

所以当你禅修时，让此五根达到良好的平衡很重要

especially there should be balance of saddhā the faith and number five paññā.

特别地，信和第五项的慧要平衡

faith and understanding should be balanced

信和慧要达到平衡

that means you must not have too much faith

意思就是，你不要过度地信

or too much understanding

也不要多度地慧

if you have too much faith

如果你的信太多

you will believe in anything

你相信任何事情

you will not have any judgment

你不进行任何判断

so you will be a credulous person if you have too much faith

如果你的信太多了，就容易被人骗

and you will fall an easy prey to religious imposters or something

你很容易就成为宗教骗子的猎物

and if you have too much understanding

如果你的慧太多了

you tend to be crafty

你就会变得太狡黠了

you tend to be dishonest

你就不忠厚了

because you know too much you can argue

因为你世智辩聪太多了，你就争辩

and when the argument whether what you argue about is really correct or not

不管对错，你就去争辩

now the commentaries give the example of a man who has two wives

注释书举了一个例子，一个男人有两个老婆

now dana

现在谈布施

dana is defined as volition of giving

布施的定义就是给予的意愿

or volition when you give

也就是给予时的意愿

so he may say that

有人可能会说

without giving any thing you can have dana

不需要给予任何东西，也可以布施

you can practice dana

你可以布施

because dana is volition

因为布施是一种意愿

and so you can invoke that volition in your mind

你可以在心里激起这种意愿

and then you practice dana

就是布施

so you don’t have to give you don’t have to donate anything at all

所以你不需要实际给予别人任何东西

but actually that is impossible

但是实际上这是不可能的

because the volition of dana can arise in your mind only when you give something

只有当你真正给予东西的时候，才能生起布施的意愿

only when you practice dana

只有当你布施时

if you do not practice dana if you do not practice giving

如果你没有实施布施

then that volition of giving cannot arise in your mind

心里就不能生起布施的意愿

but he might say that volition can arise without giving anything

有人可能说不需要给予别人东西，也可以生起布施的意愿

and so he will not practice dana at all

所以他就完全不去布施

and he may even prevent other people from doing dana and so on and so

他甚至阻止别人去布施，等等

he acquire lot of demerit and unwholesome kamma

所以他就获得了很多不善业

so it is important that

所以这个很重要

the faith and understanding should be balanced

信和慧必须平衡

if you have too much faith in the buddha the dhamma and sangha

如果你对佛法僧有过度的信心

then you have to contemplate the nature of all phenomena

那么你就要观诸法的本性

that all phenomena are impermanent

诸法无常

suffering and non-soul

苦、无我

and so everything arises and disappears, everything is impermanent

诸法生起又灭去，诸法无常

and so there is nothing to be too much attach to

没有任何东西值得你过分地执着

and if you have too much understanding

如果你有过度的慧

that means your faith level is very low

就是说你的信的水平很低

so in that case you step up your faith level

这样，你就要增加你的信

by listening to dhamma talks by reading books

通过闻法，看书来增加信

or by talking with somebody who is more knowledgeable than you are in the field of dhamma

可以向比你博学的善知识学习

so in this way you balance faith and understanding

这样，你就可以平衡信和慧

and this is not only possible during meditation

不仅在禅修时这是可能的

but it is possible it should be maintained in your life also

在生活中也需要保持这种平衡

because when following a teaching, when following a religion

因为当追随某种教法或宗教时

we need to have this balance of faith and understanding

我们需要平衡信和慧

too much faith will lead to believing in anything

太多的信让你相信任何事情

indiscriminate believing

不加拣别地相信

and too much understanding will lead you to craftiness

太多的世智辩聪会让你变得狡黠

so your faith and your understanding should be balanced

所以信和慧必须平衡

sometimes people are too intelligent

有时候人们太聪明了

they think too much

想的太多

and then they spend their time or they waste time just by examining this and that and they don’t do anything rewarding

它们浪费时间检验这个，检验那个最后得不到任何益处

sometimes people will say

有时候人们说

chanting is not really taught by the buddha

佛陀没有教导大家诵经

so there is no use in chanting and so on

所以诵经没什么用，等等

so if you have too much understanding too much intellect

如果你的聪明太多

you may even think that way

你甚至就会出现这样的想法

so if you don’t do that you don’t get wholesome kamma

如果你不这样做，你就不能获得善业

so you listen to the chanting you get peaceful mind concentration and so on

所以你听人诵经，就能获得平静很专注等等

and you also gain faith in the buddha and so on

你也能够获得对佛陀的信心，等等

and so it is important that faith and understanding must be balanced

所以信和慧达到平衡很重要

and also especially when you practice meditation

同时，特别是当你禅修时

the concentration and effort must be balanced

定和精进必须平衡

there should not be too much effort or too much concentration

精进和定都不能过量

too much effort will make you agitated and you will find you cannot meditate

精进过量让你焦躁无法禅修

if you make too much effort your mind becomes agitated and you cannot concentrate

如果你太精进，你的心变得焦躁，无法专注

and if you have too much concentration

如果你的定过量

you will become lazy

你就会变懒

because too much concentration means now it is very easy for you to get concentration

太多的定意思就是，你现在很容易入定

and so you don’t make the necessary effort

你不用必要的努力

and so you become lazy or you become sleepy

所以你变懒了，容易睡觉

and you may be nodding like this when you practice meditation

当你禅修的时候，可能这样打瞌睡

so if for no apparent reason

所以如果没有明显的原因

you are nodding like that

你就会这样打瞌睡

please note that concentration might be too much

请注意到可能有过度的定

so in that case you have to do something, say, to reduce the level of concentration

所以，你必须要减少一些定

so when there is too much effort

所以当精进太多的时候

then you slow down

你就要放缓

take the attitude of I don’t care

采取“不在乎“的态度

that is what I said to yogis

这就是我对禅修者说的话

have the I don’t care attitude

采取“不在乎”的态度

sometimes people are too eager to achieve something and so they make much effort

有时候，人们太期待获得结果，所以过于精进

and the more effort they make the less they can concentrate

越是过于精进，就越不能专注

so in that case, just slow down

这样，就要放缓

and I don’t care

所以就是不要太在乎

whether I get concentration or not

是否能够入定

but I will just be mindful of the object at the present moment

只是对当下的所缘保持正念

you slow down and practice

放缓修习的节奏

if you think you have too much concentration

如果你认为你“定”过量了

then you step up your energy

那么就要加强精进

by paying closer attention to the object

更紧密地专注所缘

or by increasing the number of objects you make notes of

或者通过增加标记的所缘的数目

for example when you are practicing meditation and you are making notes of just two things

例如，当你禅修的时候，你只对两个所缘进行标记

in out in out or

入息，出息

rising falling, rising falling

或者起、伏，起、伏

and if you think you have too much concentration

如果你觉得你“定”过多

you can add some more objects as objects of meditation like

你可以增加一些禅修的所缘，例如

say, in out, sitting, in out, sitting

入息、出息、坐、入息、出息、坐

or rising falling, sitting, rising falling, siting

或者起、伏、坐、起、伏、坐

or you may add more, like touching, touching so on

或者你增加更多，例如触、触，等等

so by taking more objects at the time

所以通过缘取更多的所缘

you step up your energy

增长精进

so when energy level rises, concentration becomes slow down, so

当精进增加，“定”就放缓了

concentration and energy or effort should be balanced so that your meditation is good

所以，定和精进必须平衡，这样就能更好地禅修

then what about sati mindfulness?

那么“念”呢？

now it is said that there is no such thing excess mindfulness

“念”永远不会过量

so mindfulness cannot be too much

“正念”永远不会太多

so you need to have strong mindfulness any time or all the time

在任何时候，你都需要强大的正念

mindfulness is a regulating mental factor

“念”是一个调节的心所

so when mindfulness is developed

“念”得到了开发

it keeps the other mental faculties in proper balance

就会让其他诸根得到平衡

it is compared to putting salt in every dish

就像在每道菜里放盐

so when cook dishes you put salt in it

当你炒菜的时候，你加盐

so salt is everywhere

所以每道菜都有盐

in the same way mindfulness is needed everywhere

同样，所有地方都需要正念

so there can be no excess of mindfulness

所以“正念”不会过量

so when you practice meditation

所以当你禅修的时候

you have to keep these five mental faculties in proper balance by developing mindfulness and by doing something

你要通过开发正念，保持这五根平衡

so that they are not in excess of each other

所以它们彼此就不会过量

so these are the five mental faculties that are the members of enlightenment

这就是五根，它们都是菩提分

and the next category is the category of bala or power

下一个类别是力

and they are actually the same as the five indriyas or faculties

它们实际上与五根相同

when we call them indriya

当我们称其为根的时候

we emphasize their ability to exercise authority over their respective area

我们强调的是它们对各自范围内的支配

and when we call them bala I mean power

当我们称之为力的时候

we emphasize their strength

我们强调它们的力量

we emphasize they are not being shaken by the opposites

我们强调它们不会被对立之法动摇

and the next category is the category of Bojjhaṅga

下一个类别是觉支

factors of enlightenment

觉悟的因素

the word Bojjhaṅga

觉支这个词

for convenience sake it is translated as factors of enlightenment

为了方便，英语翻译成“觉悟的因素”

now the word bojjhanga is made up of the word bodhi and anga

觉支由“觉”和“支”组成

bodhi and anga

觉、支

now bodhi has two meanings here

“觉”在这里有两个意义

one is a person who has practiced vipassana meditation

一个就是修习内观禅修的人

and reached the stage of discerning rising and falling

达到了分别生灭的程度

that kind of person is called bodhi

这种人就称之为“觉”

and anga means

“支”的意思是

the cause or the member

原因、成员

so the cause of or the member of a person who has reached that stage in the practice of meditation

就是在禅修中达到这个程度的原因

also bodhi means

“菩提”的意思还是

the group of mental factors that arise at the moment of enlightenment

在觉悟的时候生起的一组名法

so at the moment of enlightenment

所以在觉悟的时候

these sati, dhamma vicaya and so on arise

生起的念、择法觉支等等

the group of these seven are called bodhi

这七个被称为菩提

and each one of them are called bojjhaṅga

每一个就称为觉支

so bojjhaṅga can be translated as factors of enlightenment

觉支可以被翻译成觉悟的因素

or factors of a person who has reached the stage of discerning rise and fall in the practice of vipassana meditation

或者在内观禅修中达到分别生灭程度的人的组成因素

and there are seven of them and the first is Sati-sambojjhaṅga, sati

一共有七个，第一个是念觉支

so sati is mindfulness

“念”就是“正念”

mindfulness means the full awareness of the object

正念就是对所缘的完全觉知

mindfulness is compared to something that sinks into the water

正念被比喻成沉入水中的东西

and that does not float on the surface

不会漂浮在表面

so its characteristic is said to be not floating on the surface

它的特性就是不漂浮在表面

so it must be on the object squarely

它直接在所缘上

it must be the full awareness of the object

对所缘完全觉知

and that is sati

这就是念

and the second one is Dhamma-vicaya-sambojjhaṅga

第二个是择法觉支

vicaya means investigating and dhamma means dhamma

“择”就是“观察”，“法”就是“法”

investigating the dhamma

择法

investigating the dhamma means investigating the mind and matter

择法就是探究观察名色

now when you practice vipassana meditation

当你修习内观禅修时

you take either mind or matter as object

你的所缘不是名法就是色法

being mindful of the mind or matter

对名法或色法保持正念

the object that is at the present moment, you develop concentration

对当下的所缘保持正念，开发出定

and through concentration

通过定

you come to see the true nature of mind and matter

你看到名法和色法的本性

when you see the true nature of mind and matter

当你看到名法和色法的本性时

this bojjhaṅga, this Dhamma-vicaya-bojjhaṅga is said to have arisen

就会生起了择法觉支

so Dhamma-vicaya-sambojjhaṅga is actually understanding

所以择法觉支实际上就是慧

the correct understanding of the object of meditation

对禅修所缘的正确理解

correct understanding of mind and matter

对名法和色法的正确理解

or correct understanding of the five aggregates

对五蕴的正确理解

because when you practice vipassana you concentrate on the five aggregates

因为当你内观修禅时，你专注于五蕴

and number three is Viriya-sambojjhaṅga, viriya making effort

第三个是精进觉支

so you have to make effort to be mindful

你精进地保持正念

this effort is mental effort not physical effort

这个精进是心理的精进，不是色身的精进

so actually when you practice meditation you don’t do physical effort

所以实际上，当你禅修时，你身体不做努力

or you don’t do much physical effort

你的身体不需要很多努力

but you have to make mental effort

但是你在心理上要精进

if you do not make a mental effort you cannot be mindful you cannot practice meditation

如果你不做心理上的努力，就不能保持正念，不能禅修

so making effort

所以精进

is called Viriya-sambojjhaṅga

被称为精进觉支

and how much effort must we make

我们要什么程度的精进？

we must have strong resolution when we practice meditation

当我们禅修时，我们必须有强大的意志

it is called four limbed effort

被称为四精进支

that means

意思就是

let my skin, bones and sinews remain

“但有皮筋尚在，

let my flesh and blood dry up

血肉虽尽，

but I will not decease from making effort

不捨精进，

until I reach the stage I am after, until I reach the stage of enlightenment

直到实现我的目标，即获得觉悟

so with that resolution you must make effort

通过这样的意志来精进

that is what buddha taught to his disciples

这就是佛陀教导他的弟子的

and that is what he did

他自己也是这样做的

when he sat down under the bodhi tree

当他坐于菩提树下

to practice meditation to become the buddha

通过禅修成佛

so after sitting down under the bodhi tree he said to himself

当坐在菩提下的时候，他对自己说

I will not break this sitting position until I reach buddhahood like that

如果我不成佛，我就不起此座，等等

so the effort we make

所以我们的精进

must be strong effort and not lax effort

必须强有力，不要松懈

and then Pīti-sambojjhaṅga

然后是喜觉支

Pīti-sambojjhaṅga is experienced when a yogi gains concentration

禅修者在获得禅定时体验到喜觉支

and begins to see the impermanence suffering and non-soul nature of things

开始看到无常、苦和无我的诸法本性

and especially when a yogi sees the arising and falling

特别是当禅修者看到生灭时

now in the dhammapada buddha said that

在法句经里，佛陀说

when a yogi sees the rising and falling of aggregates

当禅修者看到五蕴的生灭

he experiences joy

他就体验到喜

that is non-human

这种喜不是世间的喜

that means not experienced by ordinary human beings

意思是这种“喜”不会被普通世人所体验到

not experienced by those who do not practice meditation

不禅修的人体验不到这种“喜”

so that kind of joy you experience when you reach certain stage of vipassana meditation

所以当你达到内观禅修的某个阶段，你就会体验到这种“喜”

and number five is Passaddhi tranquility

第五个是轻安觉支

tranquility of consciousness

心的轻安

and tranquility of mental factors

心所的轻安

when there is piti

喜生起后

piti developed then

喜进一步发展

there arises what is called Passaddhi or tranquility

然后生起轻安

the consciousness as well as the mental factors become tranquil and peaceful

心和心所变得轻安、平静

and then number six is Samādhi-sambojjhaṅga

第六个是定觉支

that is concentration

就是定

so concentration is a mental factor

定是一个心所

which keeps the consciousness and its concomitant on the object

将心和其他心所保持在所缘上

or let’s say stuck to the object

或者说专注在所缘上

and which does not allow the consciousness and mental factors

不让心和心所

which does not allow them to be scattered

不让它们散乱

so

所以

concentration has these two things

定具有此两方面

it can keep the consciousness and mental factors on the object

它将心和心所置于所缘上

and when it keeps them there it keeps them compact

当它将这两者放在所缘上，它保持它们的紧密

it does not let them scatter away

不让它们散乱

so that is what we call samadhi

所以我们称之为三摩地

samadhi is not consciousness

三摩地不是心

samadhi is a cetasika or a mental state

三摩地是心所

so that cetasika or mental state

所以这个心所

can keep the mind on the object

可以将心放在所缘上

and it does not let the components of mind or it does not allow the consciousness and mental factors to be scattered

它不让心和心所散乱

so when there is samadhi

有了三摩地

mind is like water that has become clear

心就像是澄清的水

before a yogi gets samadhi

在禅修者获得三摩地之前

his mind is like a muddy water

他的心像污浊的水

his mind is contaminated with what are called nīvaraṇas or hindrances

他的心被诸盖所污染

now you have studied the hindrances yesterday

你们昨天学习了诸盖

when the hindrances are subdued

当诸盖被降服

when the hindrances settled down

当诸盖被安顿下来

the mind becomes clear

心变得清明

so that is when a yogi gets concentration

所以当禅修者获得定

once mind becomes clear

当他的心变得清明

a yogi begins to see the true nature of things

禅修者开始看到诸法的真实本性

a yogi begins to see the object clearly

禅修者开始清楚地看到所缘

and he begins to see the characteristic of that object or the features of that object

他开始看到所缘的特相

and begins to see that the object arises and disappears and so on

开始看到所缘的生灭等等

so what is important for the meditators is to get concentration

所以对于禅修者，重要的是获得定

once a yogi gets concentration

当禅修者获得定

understanding or seeing the true nature

看到实相

just follows by itself

自然而然地

you don’t have to make a special effort to see the true nature of things

你不需要特别地努力看诸法的实相

like when the water becomes clear

就像水变得澄清

you don’t have to make another effort to see what’s in it

你不需要努力地去看水里的东西

you just see it

你直接就看到了

so it is important that yogis gain samadhi or concentration or clarity of mind

所以禅修者获得定，获得心的清明很重要

so that he or she sees the object clearly

这样就能清楚地看到所缘

and the characteristic of that object and also

也能看到所缘的特性

the arising and disappearing of that object

也能看到所缘的生灭

now the last one is

最后一个是

Upekkhā-sambojjhaṅga

舍觉支

now here Upekkhā does not mean neutral feeling

这里的“舍”不是指中性的感受

it is in pali Tatramajjhattatā equanimity

这里指中舍性

so this upekkha is not neutal feeling

所以这里不是中性的感受

but it is called equanimity

但是它被称为“舍”

specific neutrality, right?

特定的中立性，对吧？

this is like sati

这就像“念”

so when this factor of enlightenment is strong

当这个觉支强大时

then the others are all kept in balance

其他的觉支就会保持平衡

since others are doing their function properly and

因为其他觉支能够恰当地执行作用

a yogi doesn’t have to make special effort

禅修者不需要特别地做努力

then this upekkha arises

这个舍觉支就会生起

so this upekkha is compared to a driver of a cart

这个舍觉支被比喻成马车的车夫

drawn by say four horses or eight horses

这辆马车由四匹或八匹马拉着

when the horses are running properly

当马跑得很平稳

then the drive doesn’t have to make special effort

车夫就不需要作特别的努力

he just look on and the horses are running properly

他只需要看着马平稳地拉车

so in the same way

同样地

when upekkha arises in the mind

当心里生起舍觉支

then it actually regulates the other factors

它实际上调整其他觉支

in their proper balance

使它们保持良好的平衡

when they are in their proper balance

当它们保持了良好的平衡

then there is not much to do for the meditator

对于禅修者而言，就不需要特别做什么

so he can just watch and let the meditation flow on and on

他只需要观察，让禅修继续

so that is what is called Upekkhā-sambojjhaṅga so

所以这就是舍觉支

equanimity or a mental factor that watches over the other factors in this group

舍这个心所照看同组的其他心所

so there are these seven factors of enlightenment

这就是七觉支

and these seven factors of enlightenment

这七个觉支

are both mundane and supramundane

属于世间，也属于出世间

now strictly speaking

严格来说

they are supramundane

它们是出世间

because they are called members of enlightenment

因为它们被称为觉支

if they are members of enlightenment

如果它们是觉支

then they must be arising with enlightenment

那么他们必须伴随觉悟生起

but if they are called the cause of enlightenment

但是如果它们被称为觉悟的原因

and they may be mundane also

它们也可以属于世间

when you practice vipassana meditation

当你进行内观禅修时

you experience all of these

你体验到所有这些觉支

you have to develop all these factors when you practice vipassana mediation

当你内观禅修时，需要开发所有这些觉支

and so the bojjhaṅgas can be

所以这些觉支可以是

both mundane and supramundane

世间，也可以是出世间

so when you reach the stage of enlightenment

所以当你获得觉悟的时候

again these mental states arise

那么这些心所生起

and among them the sati is the same as sammasati among the eight path factors

这里的“念”与八道分里的“正念”是一样的

and the second one amoha

第二个无痴

or Dhamma-vicaya-sambojjhaṅga is Sammādiṭṭhi among the eight path factors

择法觉支是八道分里的正见

viriya is Sammā-vāyāma

精进是正精进

and samādhi is Sammā-samādhi

定是正定

and so these factors that arise with the path consciousness are called path factors

所以这些觉支伴随道心生起，被称为道分

so there are factors of enlightenment

所以有觉支

that are also path factors

也有道分

and so they are to be developed by a yogi

禅修者开发这些

when a yogi is developing them

当禅修者开发这些

then they belong to mundane level

它们就属于世间层面

and when a yogi achieves his goal

当禅修者达到目标

and attains enlightenment

获得觉悟

then these become supramundane

它们就称为出世间

so the bojjhaṅgas are both mundane and supramundane

所以觉支是世间也是出世间

now the last category

最后一个类别

Maggaṅga path factors

道分

you are all too familiar with path factors

你们很熟悉道分

so the first one is Sammā-diṭṭhi, amoha

第一个是正见，无痴

and second one is Sammā-saṅkappa

第二个正思维

vitakka

寻心所

the third Sammā-vācā, Sammā-vācā第三个正语，正语心所

Sammā-kammanta, Sammā-kammanta, Sammā-ājīva, Sammā-ājīva,

正业，正业心所，正命，正命心所

Sammā-vāyāma is viriya

正精进，精进心所

Sammā-sati is sati, and Sammā-samādhi is again ekagatta

正念，念心所，正定，也是一境性

so now you see that

你们看到了

one and the same mental state

同一个心所

is called by different names

有不同的名字

in the group of bojjhaṅgas, it is called say sati-sambojjhaṅga

在觉支中，被称为念觉支

and in the eight path factors

在八道分中

and that same mental state is called sammā-sati and so on

同一个心所被称为正念，等等

now second one is dhamma-vicaya-sambojjhaṅga among the bojjhaṅgas

第二个是择法觉支

and it is sammā-diṭṭhi among the eight path factors

在八道分中被称为正见

so we must understand

所以我们必须知道

what these words denote, what these words stand for

这些名称的意思，代表什么

regarding the ultimate reality

代表哪种究竟法

we may call by different names but we must know what we are calling by that name

我们可以用不同的名称称呼但是我们要知道它们表示什么

when talking about bojjhangas, then we will say dhamma-vicaya-sambojjhaṅga

当我们谈到觉支时，我们说择法觉支

that dhamma-vicaya-sambojjhaṅga is actually the sammā-diṭṭhi among the eight path factors

这个择法觉支实际上就是八道分里的正见

now among the eight path factors, number two

在八道分中，第二个

Sammā-saṅkappa

正思维

is a little different

这有点不同

Sammā-saṅkappa is translated as right thought or right intention

正思维英语翻译成正确的思维

although the pali sankappa means thought

虽然sankappa的巴利语意思是：思维

it is not thinking actually

但是实际上它不是思维

it is the cetasika vitakka

它是寻心所

and what is the function of cetasika vitakka?

寻心所的作用是什么？

what is the characteristic of cetasika vitakka?

寻心所的特相是什么？

vitakka is the mental state

寻是一个心所

that puts the mind on the object

它将心导向所缘

so sammā-saṅkappa among the eight path factors has that function

所以八道分里的正思维有这个作用

it is not thinking, because at the moment of enlightenment there is no thinking

它不是思维，因为在觉悟的时候，没有思维

but the awareness or consciousness of nibbana

只是对涅槃的觉知

so Sammā-saṅkappa among the eight path factors

所以八道分里的正思维

means a mental factor that takes the mind

是一个心所，它将心

to the object or that puts the mind onto the object

导向所缘，将心放置在所缘上

and it is an important factor

这是个重要的道分

because if it does not put the mind on the object

因为如果它不将心导向所缘

the mind cannot know the object

心就不知道所缘

if it does not take the consciousness on the object then consciousness will not see the true nature of the object

如果它不将心导向所缘，那么心就不能看到所缘的真实本性

so Sammā-saṅkappa

所以正思维

is also an important factor

也是一个重要的道分

and since only when it puts the mind on the object

因为只有它将心导向了所缘

there can be understanding of the object

才能有对所缘的理解

it is grouped as understanding or it is grouped under understanding

所以它属于“慧”

now the eight path factors are grouped into three groups, right?

八道分分成三组，对吧？

group of sila, group of samadhi and group of pañña

戒、定、慧

so number three four and five

所以第三四五

are grouped as sila

属于戒

because sammā-vācā right speech

因为正语

means abstention from wrong speech

意思是离开妄语

and Sammā-kammanta right action means abstention from wrong action

正业意思是离开恶业

and Sammā-ājīva means abstention from wrong livelihood

正命意思是离开邪命

so abstention means when you say “pānātipātā veramanī sikkhāpadam samadiyami”

“远离”就是当你说:我受持离杀生学处

you are saying I will abstain from

你就是说：我远离

killing living beings and so on

杀生等等

so sila means abstention

所以戒就是“远离”

so abstention from wrong speech

远离妄语

wrong action and wrong livelihood

远离恶业和邪命

are grouped as sila factors

这些属于戒

so these three are sila factors

所以这三个属于戒

and then six seven and eight

然后六七八

are grouped as samadhi factors

属于定

because samadhi can arise only when there is sati

因为有了念，才有定

if you do not practice mindfulness you cannot get concentration

如果你不保持正念，没办法获得定

and if you do not make effort you cannot be mindful

如果你不精进，你就不能保持正念

so both effort and mindfulness support concentration

所以精进和正念都支撑定

so there are grouped together as concentration group

所以它们属于定

now number one and number two are grouped as panna group, understanding group

第一和第二属于慧

actually number one is the real understanding

实际上第一个是真正的慧

so number one is the mental state that really understands the true nature of things

第一个是真正了解诸法本性的心所

that really understands nibbana

真正了解涅槃

but number two

但是第二个

is also important

也很重要

because if it does not put the mind on the object

如果它不将心导向所缘

right understanding cannot understand

正见就不能理解

and so it is grouped with sammā-diṭṭhi or right understanding

所以它就与正见一起

in the understanding group

属于慧

so there are three groups

所以有三组

the eight factors are divided into three groups

八道分被分成三组

the group of sila, group of samadhi and group of paññā戒、定、慧

so when we practice

当我们修行的时候

the first we do is practice sila

我们首先做的就是持戒

sila factors

戒

we have to purify our sila before we practice meditation

我们在禅修之前要让戒清净

it is a prerequisite

这是前提

if our sila is not pure

如果我们的戒不清净

our meditation will not be successful

我们的禅修就不能成功

so the first thing we do is to purify our sila

所以，首先我们要持戒清净

and so the three middle ones

所以中间的三个

three four and five

三四五

are actually to be practiced first

实际上是首先修持的

and after that we practice right effort, right mindfulness and right concentration

之后，我们修正精进，正念，正定

once concentration is obtained

获得定之后

then we begin to see the true nature of things

我们开始看到诸法的真实本性

and we begin to see nibbana if you are successful

如果成功了，我们就开始见到涅槃

and so sammādiṭṭhi and sammāsankappa come last

所以正见和正思维是最后的

but sammādiṭṭhi has varieties

但是正见有许多变体

believing or understanding of the kamma and its results is also called sammādiṭṭhi

相信并了解业及果报也被称为正见

or let us say believe in the law of kamma is also called sammādiṭṭhi

我们姑且说相信业的法则也被称为正见

and understanding the true nature of things

理解诸法的真实本性

like vipassana knowledge is also called sammādiṭṭhi

例如内观知识，也被称为正见

so there are different kinds of sammādiṭṭhi

所以有不同的正见

and then at the moment of magga path consciousness

在道心的生起的刹那

and there is path sammādiṭṭhi

就有道心正见

and at the moment of phala I mean fruition consciousness that is fruition sammādiṭṭhi

在果心生起的时候，就有果心正见

and then at the reviewing stage there is reviewing sammādiṭṭhi

在省察阶段，就有省察正见

so there are different kinds of sammādiṭṭhi

所以有不同的正见

but the best and the highest of these sammādiṭṭhi is the understanding that arises at the moment of enlightenment

但是最好，最高的正见，就是在觉悟时候生起的慧

but before we reach the moment of enlightenment

但是在达到觉悟之前

we have to practice we have to practice all these factors

我们要修行这些道分

so all these factors are both mundane and supramundane again

所以这些道分是世间法，也是出世间法

so when we are practicing vipassana meditation

当我们修习内观禅修时

we are developing these eight factors as mundane factors

我们就是将这八道分作为世间法开发

and when we are successful and we reach enlightenment

当我们成功了，获得了觉悟

then they become supramundane

这八道分就成了出世间法

so the factors of path are both mundane and supramundane

所以道分可以是世间法，也可以是出世间法

and what we develop what we practice

我们修习，开发的

is the mundane eight factors

是属于世间八道分

not the supramundane eight factors

不是出世间的八道分

because actually supramundane eight factors are just the outcome of the practice of mundane eight factors

因为实际上出世间的八道分只是世间八道分的结果

so what is important for us is this

所以对于我们而言，重要的是

mundane eight factors

世间的八道分

and we must practice we must develop these factors so that we reach the supramundane factors

我们必须修持开发这些道分，这样我们就达到出世间道分

or the stage of supramundane factors

或者达到出世间道分的阶段

these are called the magganga

这些被称为道分

members of the path

道之成分

members of the path means those that arise at the moment of magga consciousness

道之成分意思是在道心刹那生起的诸法

so at the magga consciousness these eight arise

在道心刹那，这八个生起

and they are called

它们被称为

path factors or magganga

道分

and they arise before the magga moment

在道心刹那之前生起的时候

I mean during the moment of vipassana meditation

我的意思是在内观禅修时生起的时候

and they are also called magganga

它们也被称为道分

because magga can mean preliminary magga

因为道可以是初级道

and the real magga

和真正的道

so the enlightenment stage is called the real magga

所以觉悟的时候是真正的道

and the vipassana stage is called preliminary magga

内观阶段是初级道 so in order to reach the real magga

所以为了达到真正道

we practice the preliminary magga

我们要修初级阶段的道

so when we practice preliminary magga

所以当我们修习初级道时

we are developing these eight factors of magga

我们就开发这八个道分

and when they become mature

当它们成熟后

then they develop and

它们继续发展

the eight supramundane factors arise at the moment of enlightenment

然后在觉悟时，生起出世间八道分

so these are the eight factors of path

这些是八道分

and all together they are thirty seven of them

菩提分一共是三十七个

four foundations of mindfulness

四念处

four supreme efforts

四正勤

four means of accomplishments

四神足

five faculties, five powers

五根、五力

seven factors of enlightenment and eight path factors

七觉支、八道分

now let us go to this chart

我们看这张表

so how many mental states are treated in this section

这节讨论了多少心所？

there are fourteen of them

一共是十四个

viriya is one, sati one, amoha one and so on

精进、念、无痴，等等

so the fourteen mental states are treated in this section

所以此节讨论了十四心所

and the first one viriya

第一个是精进

is included in Iddhipāda means of accomplishment

属于神足

indriya, faculty, bala power, bojjhaṅga factors of enlightenment

根、力、觉支

and magganga factors of path

道分

so we take sammappadhāna the supreme effort as four

我们将正勤视为四个

and so

那么

four plus one two three four five, we get nine

四加一二三四五，等于九

and the same with sati

“念”也是如此

Satipaṭṭhāna, there are four Satipaṭṭhānas and so we take them as four

念处是四个，所以将其视为四个

and then sati is mentioned among the indriyas

然后念也属于根

balas, bojjhaṅgas and maggangas and so

力、觉支和道分

sati is included in the eight of them

所以“念”属于其中八个

and amoha or paññā five

无痴或慧，属于五种

it is mentioned among iddhipāda

属于神足

indriya, bala, bojjhaṅga and magganga

根、力、觉支和道分

ekagatta four

一境性，属于四种

indriya, bala, bojjhaṅga and magganga

根、力、觉支和道分

saddhā only two

信只属于两种

indriya and bala

根和力

and vitakka is only one, magganga

寻只属于道分

passaddhi one

轻安属于一种

as passaddhi-sambojjhaṅga

轻安觉支

and piti as piti-sambojjhaṅga

喜属于喜觉支

tatramajjhattatā舍

equanimity as upekkhā-sambojjhaṅga

舍属于舍觉支

and chanda as chanda iddhipāda or means of accomplishment

欲属于欲神足

citta as means of accomplishment

心，心神足

Sammā-vācā as path factor, Sammā-kammanta, Sammāājīva

正语，道分，正业、正命

as path factors

道分

so one viriya is mentioned nine times by different names in this section

所以精进在此节有九个名字

four sammappadhānas, one iddhipāda one indriya and so on

四正勤、一神足、一根等等

we must understand

我们要知道

these names also so that in our reading

这些名字，这样我们阅读时

we see these names we understand

我们看到这些名字，就能理解

otherwise we will be lost

否则我们就会迷惑不解

we will not understand what the book is saying about

我们就不知道书里讲什么

so it is important that we are familiar with these factors

所以熟悉这些很重要

familiar with these ultimate realities

熟悉这些究竟法

that are included in given categories

它们所属的类别

so there are thirty seven bodhipakkhiya dhammas

所以一共有三十七菩提分

and what we call the dispensation of buddha is

我们所说的佛陀行道之教

just these thirty seven mental states

就是这三十七个心所

ok

好

You have questions?

有问题吗？

question 1: venerable sir, you just mentioned that

尊者，您刚刚提到

these thirty seven mental states is buddha’s dispensation

三十七心所是佛陀的行道之教

among these thirty seven mental states, some are overlapped

在这三十七心所中，有一些是重叠的

so [inaudible]?

所以 [听不清]？

Sayadaw: actually there are only fourteen, right?

尊者：实际上，只有十四个心所，对吧？

only fourteen of them are treated actually

实际上只讨论了十四个心所

but they have different aspects and so

但是它们有不同的面向，所以

one and the same mental states is given different names

同一个心所有不同的名称

so that we say there are thirty seven bodhipakkhiya dhammas or thirty seven members of enlightenment

所以我们说有三十七菩提分

but in reality according to the ultimate reality there are only fourteen

但是根据究竟法，实际上只有十四个

ok, there is one question here

好，这里有一个问题

question 2: under the explanation of powers

在解释“力”的时候

sayadaw mentions that wholesomeness cannot be shaken by unwholesomeness

尊者说善不能被不善所动摇

but unwholesomeness can be shaken by wholesomeness

但是不善可以被善所动摇

why is this so?

为什么会这样？

Sayadaw: this is a nature of wholesome and unwholesome states

尊者：这是善和不善的性质

unwholesome states are said to be those that can be or that are to be abandoned

不善是可以断除的

in pali they are called pahātabba

在巴利语中它们被称为“可被断除的”

but wholesome states are never mentioned as pahātabba

但是善法从来不被称为“可被断除的”

those that can be abandoned that can be eradicated

可以被断除的，就是可以被消灭的

so the only wholesome states have this ability to destroy or to eradicate the unwholesome states

所以只有善法可以断除不善法

like when a person gets enlightenment

例如，当一个人觉悟的时候

at the moment of enlightenment

在觉悟的时候

there arises the path consciousness and its concomitants

生起道心和相应的心所

so path consciousness is a wholesome mental state

道心是善法

and so the mental states also are wholesome at that time

所以此时的心、心所是善的

those mental states actually the understanding among them can eradicate the mental defilements

这些善的心和心所，以及其中的慧可以断除烦恼

now at the moment of first stage of enlightenment

在觉悟的第一个阶段

the wrong view and doubt are eradicated

断除了邪见和疑

so it is a nature of wholesome

所以善法的性质

that the wholesome states that they can eradicate the unwholesome mental states

善法可以断除不善法

but unwholesome mental states cannot eradicate wholesome mental states

但是不善法不能断除善法

if the unwholesome mental states were able to eradicate wholesome mental states

如果不善法可以断除善法

we will be lost

那么我们就会迷失掉

because we have so much unwholesome mental states in our mind

因为我们心中有许多不善法

and wholesome mental states would not get chance to arise in our minds

善法就没有机会在我们的心中生起

so it is a nature

所以这就是它的性质

the nature of the wholesome mental states to be able to eradicate unwholesome mental states

善法的性质就能够断除不善法

and if this is so why can kusala cittas be followed by akusala cittas？如果是这样，那么为什么不善心可以在善心之后生起？

now

那么

wholesome consciousness and unwholesome consciousness

善心和不善心

strictly speaking

严格来讲

they cannot follow immediately after each other

它们不能立刻彼此相随

that means kusala cannot follow the akusala immediately

意思就是善心不能立即跟随不善心

and akusala cannot follow kusala immediately

不善心不能立即跟随善心

now you have studied the thought processes

你们学习了心路过程

so when you look at the thought processes

所以当你们看心路过程的时候

after the javanas there are always bhavangas

速行之后，总会是有分

there are always life continuum moments

总是有有分刹那

thousands of moments of live continuum

成千上万的有分

before another wholesome or unwholesome consciousness arises

随后才生起另外一个善或不善的心

so

所以

the kusala cittas cannot be followed by akusala cittas and akusala cittas cannot be followed by kusala cittas

善心不能跟随不善心，不善心也不能跟随善心

now there is another relationship between kusala and akusala and that is

善和不善之间还有一种关系

the relationship of strong support upanissaya

就是亲依止缘

so as upanisaya

作为亲依止

kusala can support, I mean wholesome citta can support unwholesome citta and unwholesome citta can support kusala

善心可以支持不善心，不善心可以支持善心

wholesome citta

善心

that means suppose I did some akusala

意思就是假设我造了恶业

and then I know that this akusala is going to give me bad result in the future

我知道这个恶业会在将来带来恶报

and so I want to at least get away from the consequences of those akusala

这样我至少想逃离这些恶业的果报

so I do kusala now

我就开始做善业

so my doing kusala is influenced by that akusala in the past

我现在做善业是因为过去恶业的影响

in that way kusala can be strong support condition for akusala and akusala can be strong support condition for kusala

这样善业可以是不善业的亲依止缘不善业也可以是善业的亲依止缘

so in this way they can be supporting each other

这样它们可以彼此支持

but kusala as I said before

但是，善法，我刚讲过

cannot follow or akusala cannot follow kusala immediately

善法不能立刻跟随不善法，不善法也不能立刻跟随善法

so there must be moments of bhavangas and moments of other types of consciousness between kusala and akusala

所以在善和不善之间，必须有有分刹那和其他心识刹那

question 3: when I meditate on concentration there is lot of pressure on the forehead that remains

当我禅修修定的时候，我的前额有很大的紧迫感

how can I remove such sensation?

我怎么移除这种感受？

Sayadaw: now you do not remove the sensation

尊者：你不是移除这种感受

you just try to understand the sensation

你只需要理解这种感受

so that is the important thing

这很重要

when people feel something like sensation here or pain

当人们感受到某种感觉或疼痛

they think that they are going to try to get rid of that pain

他们想去消除这种疼痛

here sensation

或者感受

but vipassana is not like that

但是内观禅修不是如此

now buddha said

佛陀说

there are three kinds of sensations

有三种感受

and it is for the full understanding of these sensations

为了完全理解这些感受

that you practice the four foundations of mindfulness

你才修四念处

so that means let us say when you have pain

意思就是说，当你有疼痛时

and you try to be mindful of it, it is not for getting rid of them

你尽量保持正念，目的并不是为了消除疼痛

but to understand them

而是为了去理解它们

to understand them correctly, to understand them fully

正确地去理解，彻底地去理解

to understand that what you think to be a solid pain

理解到，你所认为的实实在在的疼痛

is actually not one solid thing

实际上并不是一个实在的东西

so it is composed of the small moments of pain

它是由许多小的疼痛刹那组成的

and also this pain arises and disappears

同时，这种疼痛生起又灭去

so you get the full understanding of pain

你这样完全理解疼痛

and through the strong concentration

通过强大的定

the pain may disappear

疼痛可能会消失

so disappearance of pain is not the aim in trying to be mindful of pain

所以在对疼痛保持正念的过程中，目的并不是让疼痛消失

so here also

这里，同样

you have the pressure on the forehead

你的前额有紧迫感

just concentrate on that place and be

专注于那个地方

mindful or make mental notes as pressure, pressure, pressure

保持正念，在心里标记：紧迫，紧迫，紧迫

or if it is heaviness there heavy heavy heavy

或者是沉重，就：沉重，沉重，沉重

and so on

诸如此类

and don’t want it to go away

不要想去消除它

if you want it to go away it may stay longer with you

如果你想消除它，可能它会停留更长时间

because somehow you have some kind of attachment to it

因为你多少对它有执着

so just be neutral towards it

所以，只要对它保持中立

and just like a spectator

只是做一个旁观者

now when you are watching something happening at the distance

当你远距离观察某件事

you know what is happening there and you are not involved in it

你知道发生了什么，但是你不牵涉到其中去

so in the same way you have a sensation whatever sensation it is

所以同样，你有某种感受，不管是什么感受

you have a sensation there

你那里有一种感受

you just see them as just a sensation

你只是将它作为一种感受

and not your sensation

而不是你的感受

or not the you are experiencing that sensation

不是你在体验那个感受

if you connect the sensation with you

如果你将这个感受与你关联起来

let’s say I

用“我”比较好

if you connect that sensation with I

如果你将那个感受与“我”关联

it may become worse

它可能变得更糟糕

it will become more painful more severe

它可能变得更疼痛，更严重 and it may stay with you longer

并且持续更长时间

so whether it is with you or not, it is not important

所以不管它有没有跟你在一起，不重要

but what is important is you understand it while it is there

重要的是，当它存在的时候，你去理解它

so you pay close attention to the sensation and here the pressure

所以你对这个感受，在这里是紧迫感，保持密切的关注

and

然后

through concentration it will disappear

通过禅定，它会消失

but don’t want it to disappear

但是不要期待它消失

just watch it and let it go by itself

只是观察它，让它自行离开

so whatever sensations you feel

所以不管是体验到什么感受

don’t try to get rid of it

不要试着去消除它

stay with it

与它相处

and be mindful of it and understand it

对它保持正念，理解它

host: thank you very much sayadaw.[inaudible]

主持：感谢尊者[听不清]

Disk02track19

now, let us go to clarification on page 282

我们来看第282页的说明

here of mindful, right mindfulness alone is implied

于此，四念处可说为一正念，

similarly by the four supreme efforts, right effort is implied

同样地，四正勤可说为一正精进

that means there is only one mindfulness or only one sati

意思就是只有一正念

although there is only one sati

虽然只有一正念

in this section, sati is described

在这节，正念被分为

as of four kinds

四种

and there are contemplation on the body and so on

就是身念处等等

although mindfulness is only one

虽然正念只是一种

because there are four kinds of object

因为所缘有四种

mindfulness is divided into four kinds

因此正念被分为四种

so the body the feelings the consciousness and the dhamma objects

身、受、心、法所缘

and also

同时

in order to get rid of wrong notions

为了对治错误观念

four kinds of wrong notions

四种错误观念

the objects are divided into four

所缘被分为四种

it is said that people tend to take body to be beautiful

人们倾向于以身体为美

people think that body is beautiful

他们觉得身体很美丽

and they try to make their body beautiful as much as they can

他们尽量打扮自己的身体

but the buddha said, body is not beautiful

但是佛陀说，身体不美丽

in fact it is filthy or foulsome

实际上，身体很肮脏

so in order to know that the body is actually not beautiful

所以，为了了解身体实际上并不美丽

the contemplation on the body is given

所以就要观察身体

so while practicing contemplation on the body one comes to understanding that body in reality is not beautiful

所以修身念处，就会了解身体实际上不美丽

and it is said that people tend to take feeling as happiness

人们又倾向于认为受是美好的

especially the pleasant feeling

特别是愉快的感受

so when we have pleasant feeling we think we are happy we are in happiness

所以当我们有愉悦的感受，我们就觉得很开心

so in order to make people understand

所以为了让人们明白

that feeling is actually suffering or dukkha

受实际上是苦迫

buddha gave the second contemplation contemplation on feelings

佛陀教导受念处

so when we concentrate on feeling when we make notes of feeling

所以当我们专注于受，对受作标记

we come to understand what feeling is

我们就明白受是什么

especially painful feeling

特别是苦受

so when there is painful feeling and we concentrate on the feeling we know that it is something that inflicts our body

所以当生起苦受，我们专注于这个受我们知道有东西恼扰我们的身体

and something that is difficult to endure

这种感受很难忍受

and so we know that it is not happiness but it is dukkha

所以我们知道这不是快乐，而是苦迫

and also when we concentrate on pleasant feelings we know that pleasant feeling does not last for long

同时，当我们专注于乐受，我们知道乐受不会持续很久

it comes and it goes and so it is impermanent

乐受生起又灭去，所以是无常的

and buddha said that whatever is impermanent is dukkha

佛陀说无常之法是苦

whatever is impermanent is suffering

无常之法是苦迫

so here suffering means not painful

这里苦迫的意思不是痛苦

but being oppressed by rise and fall

而是被生灭所压迫

so the characteristic of dukkha is being oppressed by rise and fall

所以苦的特相就是被生灭所逼迫

that means having rise and fall, having a beginning and an end

就是说有生有灭，有始有终

so when we concentrate on the feeling

所以当我们专注于受

even on the pleasant feeling

即使是乐受

we come to know that this pleasant feeling has a beginning and an end

我们会知道这个乐受有开始，也有结束

and so it is oppressed by arising and disappearing and so it is dukkha or suffering

所以它是被生灭所逼迫，所以它是苦迫

in order to understand feeling as suffering

为了理解受之苦

the second contemplation is given

所以提出了受念处

and also people tend to take consciousness as permanent

人们倾向于认为心是常

we think that we have the same consciousness as we had as a child

我们觉得我们与小时候拥有的是同一个心

or as we had a few years ago and so on

或者与若干年前是同一颗心

although we think that at every moment there is different kind of consciousness

虽然我们认为在每个时刻都是不同的心

still we think that we have the same consciousness

我们还是觉得我们拥有同一颗心

so we tend to take consciousness as permanent

所以我们倾向于将心看作是常

so in order to show that consciousness is not permanent

所以为了展示心的无常

buddha gave us the third contemplation the contemplation on consciousness

佛陀提出了第三个心念处

so when we concentrate on the consciousness

当我们专注于心时

we come to see that consciousness comes and goes

我们观察到心的生灭

now when you are practicing meditation keeping your mind on the in and out

当你禅修时将心放在出入息上

or rising and falling of the abdomen

或者放在腹部的起伏上

and then your mind wanders

然后你的心四处游荡

and you’re aware of that wandering and you make mental notes as wandering wandering

你觉知到心的散乱，在心里做标记：散乱，散乱

and after two or three notes, wandering disappears and you go back to the breath or the movements of the abdomen

标记两三次后，散乱消失了你又回到呼吸或腹部起伏上

so you see for yourself that consciousness arises and disappears

所以你自己看到了心的生灭

and every moment there is a different

每时每刻都不同

or a new consciousness arising and then disappearing

下一个心生起又灭去

so when you see consciousness as coming and going at every moment

当你看到每时每刻心的来来去去

arising and disappearing at every moment

每时每刻生灭

you come to realize that consciousness is impermanent

你就意识到心是无常的

so in order for us to understand that consciousness is impermanent

所以为了了解心是无常的

buddha gave us the contemplation on consciousness

佛陀提出心念处

and then there are dhamma objects

然后有法所缘

the other mental states and also some material states

其他名法，还有一些色法

we tend to take these as self

我们倾向于将它们当成“我”

as abiding entity as soul

作为不变的实体、灵魂

so in order to show that they are not self, they are not abiding

为了展示无我，没有不变

they are without an inner core

没有一个内在的核心

buddha gave us the contemplation on the dhamma objects

佛陀提出法念处

so when we concentrate on the dhamma objects

所以当我们专注于法所缘

we come to see that they also come and go they arise and they disappear

我们也会看到它们来了又去，生了又灭

and they don’t even last for two consecutive moments

它们甚至不能持续两个刹那

so we come to realize that

我们就意识到

these dhammas have no inner core

这些法没有内在的核心

they do not last forever

它们不会永远存在

and they are just the phenomena rolling on and on

它们只是不断滚滚向前的现象

and so we come to realize the anatta nature of phenomena when we pay attention to dhamma objects

当我们专注于法所缘，我们意识到诸法的无我

since there are four kinds of objects

因为有四种所缘

four ways of wrong understanding of these objects

对这些所缘的认识有四种错误方式

buddha gave us the four kinds of satipaṭṭhāna

佛陀教导了四念处

or four kinds of setting up mindfulness

或者四种建立正念的方法

therefore we have not one satipaṭṭhāna but four satipaṭṭhānas in this section

所以我们在此节不止一种念处，有四种念处

and there are four supreme efforts

还有四正勤

similarly by the four supreme efforts right effort is implied

同样地，四正勤可说为一正精进

so right effort is actually one

正精进实际上只有一种

it is viriya or effort among the fifty two cetasikas

它是五十二心所之中的精进

but there are two kinds of states wholesome states and unwholesome states

但是有两种法，善法和不善法

and then there are two kinds of unwholesome states and two kinds of wholesome states

有两种不善法，两种善法

so with regard to these states we have to do something we have to make effort to abandon what unwholesome states that have arisen in us

对于这些法，我们要精进，断除已经生起的不善法

and we make effort to prevent new unwholesome states from arising

精进地防止新的不善法生起

and we have make effort to make wholesome states that have not arisen in us arise in us and we have to make effort to make wholesome states that have arisen in us grow

我们要精进地让没有生起的善法生起让已经生起的善法增长

so there are four ways of making effort depending on the four kinds of states

所以根据四种法，有四种精进的方式

and two each of wholesome and unwholesome states

善法两种，不善法两种

so although there is just one effort

所以虽然只有一种精进

that means one cetasika one mental factor that is called effort

就是说一种心所叫做精进

there are four supreme efforts

但是有四正勤

and then by way of states

根据个别法

there are only fourteen states treated in this section

本节讨论了十四种个别法

and these fourteen we studied yesterday

我们昨天学习了这十四种

on the chart on bodhipakkhiya-saṅgaha

在菩提分之概要的表里

you find these fourteen states

你可以找到这十四种个别法

and these fourteen states are arranged in the chart

这张表里介绍了这十四种个别法

following the order of times they are mentioned

根据它们提到的次数按顺序排列

like nine, eight, five, four and so on

例如九次、八次、五次、四次等等

but in the manual

但是在概要精解里

another sequences given

是另外的顺序

that is here the first is desire or will to do chando

第一个是做事之欲，欲

and then consciousness, then equanimity

然后是心，然后是舍

faith, tranquility, zest, right view, intention, effort, the three abstinences

信、轻安、喜、正见、思维、精进、三离

right mindfulness and concentration

正念、定

so these are fourteen that are treated in this section

这就是此章涉及的十四种个别法

so when we add all these we get thirty seven the states that are on the side of enlightenment

当我们将所有加起来，我们就有三十七菩提分

we also studied using the chart

我们也学习了，根据表格

how many names a certain mental state has in these chapters

在这些章里，某个心所有多少名字？

so viriya has nine names, sati eight names and so on

精进有九个名字，念有八个名字等等

the last verse in the section is “sabbe lokuttare honti” and so on

此节最后一个偈颂是：

sabbe lokuttare honti and the translation is “All these occur in the supramundane, “翻译出来就是：在出世间心里，这一切都会出现

that means they arise with supramundane consciousness

意思就是它们伴随出世间心生起

now

现在

how many types of supramundane consciousness are there?

这里有多少出世间心？

lokuttara consciousness, there are eight

出世间心，一共是八个

all these thirty seven factors

所有三十七菩提分

occur in the supramundane

出现在出世间心里

they all arise with supramundane consciousness

它们全部伴随出世间心生起

sotapatti magga consciousness, sotapatti phala consciousness and so on

须陀洹道心，须陀洹果心等等

except at times intention vitakka and zest piti

有时候，没有思维（寻）和喜

although we say generally all these thirty seven factors of enlightenment

虽然一般而言，我们说所有这些三十七菩提分

arise with supramundane consciousness

与出世间心同生

but there is an exception

但是也有例外

now intention

思维

intention here is vitakka or sammasankappa

思维这里就是寻，或者正思维

now the supramundane consciousness

出世间心

eight types of supramundane consciousness

八种出世间心

are multiplied into forty by way of jhanas

根据禅那扩充为四十种

so when we take supramundane consciousness as forty

如果按照四十来计算出世间心

they are first jhana supramundane consciousness, second jhana supramundane consciousness and so on

就是初禅出世间心，二禅出世间心等等

with the second jhana supramundane consciousness

对于二禅出世间心

there can be no vitakka

没有寻

now you all know that vitakka with first jhana consciousness

你们都知道寻伴随初禅心生起

with second jhana and third fourth fifth jhana consciousness

二禅三四五禅那心

vitakka does not arise

没有寻

so although generally we say all these thirty seven factors arise with supramundane consciousness

虽然一般而言，我们说所有这三十七菩提分伴随出世间心生起

we must understand this exception

我们要明白这个例外

so for vitakka

对于寻

it does not arise with the second jhana supramundane consciousness and so on

在二禅出世间心是不会生起的

and then the other is piti or zest

另外一个是喜

piti is not found in supramundane cittas occurring at the level of fourth and fifth jhanas

喜在四禅五禅的出世间心不会生起

now there are five jhanas and with first jhana

有五禅，对于初禅

there is piti

有喜

with second jhana, there is piti, with third jhana there is piti

二禅，有喜，三禅，有喜

but with fourth jhana there is no piti

但是四禅，没有喜

and with fifth jhana also there is no piti

五禅，也没有喜

so

所以

piti arises only with first jhana, second jhana and third jhana consciousness of supramundane level

喜只在初禅、二禅、三禅的出世间心生起

so these exception we must make note of

所以我们必须记下这些例外

In the mundane, too, they occur in the course of the sixfold purification, according to circumstances.

在世间心里，它们也会根据情况出现在六清净里

now in the ninth chapter

在第九章

we will find the stages of purification

我们会学到清净的层次

there are seven stages of purification

清净有七个层次

but here six are mentioned

但是这里提到六个

so during the six stages of purification

所以在清净的六个层次里

these thirty seven factors

这三十七菩提分

arise as the case may be

根据情况生起

so that means

意思就是说

when practicing meditation

当禅修的时候

with the intention of getting enlightenment

有志于觉悟

these thirty seven factors are arising together with the types of consciousness

这三十七菩提分与各种心生起

there are seven stages of purification and the first is purification of sila and the second is purification of mind

有七个清净的层次，第一个是戒清净第二个是心清净

or purification of concentration, the third is purification of view and so on

或者定清净，第三个是见清净，等等

so during those stages

所以在这些阶段里

when a yogi is practicing vipassana meditation

当禅修者修内观

these thirty seven factors of enlightenment arise with vipassana consciousness

内观之心中，生起三十七菩提分

so during those also

在这些阶段

these thirty seven requisites of enlightenment or members of enlightenment are found in various combinations according to circumstances

根据具体情况，这37菩提分会以各种组合生起

so when the practice of vipassasna meditation is with consciousness accompanied by somanassa

如果以悦俱之心修习内观禅修

there may be piti

那么就可能生起喜

but when it is not accompanied by somanassa there is no piti and so on

如果不是悦俱之心，就没有喜，等等

so they arise with mundane consciousness also during the six stages of purity in the practice of meditation

所以禅修时，在六清净的层次里它们也伴随世间心生起

now we come to the last sub section

我们现在看最后一个小节

section of the whole of all

一切之概要

so in this section

在这一节里

those mentioned comprise all ultimate realities mentioned at the beginning of this chapter

提到的这些包括此章开始所有究竟法

now for example the five aggregates

例如五蕴

the five aggregates include all the seventy two ultimate realities mentioned at the beginning of this chapter and so on

五蕴包括所有此章开始提到的72究竟法

and there are five categories in this section

此节有五个类别

and the first is the five aggregates

第一个是五蕴

and the second is the bases

第二个是：处

and the third the elements

第三个是：界

and the fourth is the compendium of truth

第四个是：四圣谛

the first of the compendium of the whole are the five aggregates

第一个一切之概要是五蕴

now you’re all familiar with the five aggregates

你们都熟悉五蕴

so they are rūpa aggregate

它们是：色蕴

vedanā aggregate, saññā aggregate

受蕴、想蕴

saṅkhāra aggregate and viññāṇa aggregate

行蕴和识蕴

now rupa aggregate means matter or material properties

色蕴意思是色法

feeling aggregate means feeling

受蕴意思是受

perception means perception

想蕴意思是想

mental formations means the cetasikas or mental factors other than the feeling and perception

行蕴指出了受、想之外的所有心所

there are altogether fifty of them

一共是五十个

and then the last one is aggregate of consciousness

最后一个是识蕴

now here

这里

we must understand the meaning of the word aggregate

我们必须理解“蕴”的意义

among these aggregates number two and number three

在这些蕴之中，第二和第三个

feeling aggregate and perception aggregate

受蕴和想蕴

now feeling is only one

受只是一种

it is vedana cetasika

就是受心所

so it is only one

所以它只是一种

but this one feeling is called aggregate of feeling

但是这一个受，被称为受蕴

or a group of feeling, a mass of feeling

或者一组受，受的集聚

now why is this one mental state called an aggregate

为什么一个心所也被称为“蕴”

although it is one it is called an aggregate

虽然它是一种，它被称为“蕴”

and that is because it can be of the past of the future of the present

这是因为它可以属于过去、未来和现在

or it can be internal and external

或者它可以是内、外

or it can be gross or subtle

或者它可以是粗或细

or it can be inferior or superior

可以是低劣或殊胜

or it can be far or near

可以是远、近

so

所以

taking all these together

将这些放在一起

and putting all these into a group

将所有这些放在一组

even vedana which is only one cetasika is called an aggregate

即使“受”只是一种心所，它也被称为“蕴”

so aggregate does not mean the group of material properties, group of feeling

所以“蕴”不是指一组色法，一组感受

group of perception and so on

一组想，等等

but even one material property is also called an aggregate

即便是一种色法也被称为“蕴”

one feeling is called an aggregate, one perception is called an aggregate

一种受也被称为蕴，一种想也被称为蕴

because they can be divided into past, present, future, internal, external, gross, subtle

因为它们可以分为：过去、现在、未来、内、外、粗、细

inferior, superior and far and near

低劣、殊胜、远、近

so when something can be divided into past present and future

所以当它可以分为过去、现在、未来

and so on

等等

it can be formed into an aggregate

它就可以组成一蕴

or we can call it an aggregate

或者我们可以称之为一蕴

so the first aggregate is the aggregate of materiality

第一个蕴是色蕴

that means just material properties

意思是只是色法

and there are altogether twenty eight material properties and they are taught in the sixth chapter

一共是28色法，第六章讲过

and the second is the feeling aggregate

第二个是受蕴

there are three kinds of feeling or five kinds of feeling

有三种受或五种受

and the third one is the perception aggregate

第三个是想蕴

perception is making marks or making note of the object

“想”就是给所缘做标记

so whenever we experience an object

所以无论我们体验到什么所缘

they arises in our mind a mental state called perception

它们在我们心中生起，这个心所就是想

so that mental state makes the mark of that object so

这个心所对所缘进行标记，所以

that when we experience it later

我们稍后体验到它

we remember it

我们就记住了它

so for remembrance when experienced later

我们后来体验到并记得它

this mental state makes a mark of the object

这个心所给这个所缘作标记

that mental state is called perception here

这个心所在这里被称为“想”

in pali it is called saññā巴利语是：saññā

so we should always use the word saññā with the word perception

我们在使用“想”的时候，应该总是附上saññā

because perception may mean other things as well

因为“想”也可以有其他意思

so perception here is a mental state

所以这里的“想”是个心所

that makes the mark of an object

它对所缘进行标记

it is compared to carpenters making marks on the timber

人们将它比喻成木匠在木头上做标记

so they make marks on the timber and later on they know that this part is to go to this place and that part is to go to another place

他们在木头上做标记，然后就知道这块木头干什么，那块木头做什么

this part is to be cut off and this part is to be taken and so on

这块要被切下，那块要被用起来，等等

so by those marks they know what to do with the timber

通过这些标记，他们就知道如何处理木材

so making mark like that is the function of saññā or perception

所以像这样做标记，就是“想”的作用

here it is translated as perception

在这里被翻译成“想”

and the fourth is mental formation aggregate

第四个是：行蕴

now the pali word for the mental formation is saṅkhāra

巴利语的“行”是sankhara now we will meet saṅkhāra again when we study dependent origination

当我们学习缘起时，还会遇到行

the word saṅkhāra is a difficult word

“行”这个词是个很麻烦的词

because it means almost opposite of each other

因为它可以有相反的意义

let’s say, saṅkhāra has two meanings

“行”有两个意义

at least two meanings

至少有两个意义

and these two meanings are opposed to each other

这两个意义彼此相反

saṅkhāra means something that makes

“行”意思是：制造者

and saṅkhāra means something that is made

“行”的意思也是：被造者

so one is the active sense and the other is the passive sense

所以一个意思是主动的意思，另外一个是被动的意思

that is why it is not easy to understand or to translate the word saṅkhāra

所以理解或翻译这个“行”不容易

whenever we find this word in our readings

当我们阅读时碰到这个词

we have to ascertain in what sense it is used

我们得确定它到底是什么意思

in the active sense or in the passive sense

是主动的意思，还是被动的意思

so here the word is saṅkhārakkhandha, saṅkhāra is used here

这里“行蕴”里面有一个“行”

and here it is used in the sense of active, active sense

这里，它的意思是主动的

so that means something that makes, that conditions

所以意思是：造作者

and something that makes or that conditions

制造者，限制者

is actually the volition or cetana

实际上就是：思心所

so volition or cetana is called kamma and it gives results in the future

所以思心所被称为业，在未来产生果报

and so the name saṅkhāra is actually the name of cetana

所以“行”这个名称实际上是“思”

and cetana is what is called kamma

而“思”就是“业”

but those other mental states that go along with cetana are also called saṅkhāra

但是其他与“思”同生的心所，也被称为“行”

and they do some kind of making or forming

它们的行为就是：制造、形成

so in English it is translated as formations or mental formations

所以英语翻译成：心理上的形成

so formation here means those that are formed, those that form or those that makes

所以这里的“形成”就是制造者、造作者

I think this word is a little tricky

我觉得这个词有点麻烦

some people translate it as volitional activity

有些人翻译成：思的活动

there is no satisfactory word in English

在英语里，没有一个完美的对应词

maybe I don’t know the satisfactory word although there is a satisfactory word

或许有一个很好的对应词，只是我不知道

so let us just follow the translation here mental formations

所以，我们姑且按照这里的翻译：行蕴

so here mental formations means those that form those that make

这里的行蕴就是制造者，造作者

and if you go back to the second chapter

如果你们回到第二章

you will find that there are fifty two cetasikas

你们就知道心所有五十二种

and among these fifty two cetasikas

这五十二心所里

there is feeling and there is perception

有受、想

they form the separate aggregate

它们各自是独立的蕴

and then the other fifty as a whole

其他五十个心所整体上

are grouped as

形成一组

the fourth aggregate that is saṅkhāra aggregate or mental formation aggregate

就是第四组：行蕴

and five is consciousness aggregate

第五个是识蕴

so you know there are eighty nine or one hundred and twenty one types of consciousness

你们知道有89或121种心

so all consciousness are called consciousness aggregate

所有心被称为识蕴

even one consciousness is called an aggregate

即便是一种心，也被称为蕴

because that one consciousness can be of past, future, present, internal or external and so on

因为这一种心可以是：过去、未来、现在、内、外，等等

now why are feeling and perception taken as separate aggregate?

为什么受、想单独成为蕴？

they are only one and they are taken as separate aggregate

它们各自是一种，却独立成为一蕴

now it is explained in the commentary that

注释书的解释是：

they are important and they are beneficial to the existence in the samsara

它们很重要，它们对轮回的存在有助益

when we feel good about something

当我们对某个东西感受很好

we like that object we are attached to it

我们喜欢这个所缘，执着于它

and in order for us to be attached to it

为了让我们执着于它

the perception makes us like it

“想”使得我们喜欢它

now perception can be right or wrong

“想”可能对，也可能错

whether right or wrong, when we are following the perception

不管对错，当我们追随“想”

then we experience the object more fully

我们就更完整地体验到所缘

so perception is like seasoning in the food

所以“想”就像给食物调味

and feeling is like the taste of the food

“受”就像是尝食物的味道

so in order for a being to go along the samsara

所以为了继续轮回

to go from one life to another to be in the samsara

为了在轮回中从此生投生到彼生

these two are beneficial

这两者很有帮助

these two are important

这两种很重要

that is one each one of them are taken as a separate aggregate

所以这两个都单独成为一蕴

the next category is the aggregate of clinging

下一个类别是：五取蕴

now there are two aggregates, right?

现在有两种蕴，对吧？

just aggregates and aggregates of clinging

蕴、取蕴

aggregates of clinging means aggregates that are the object of clinging

取蕴，意思是蕴是执取的所缘

or that can be the object of clinging

或者它们可以是执取的目标

so we must understand this clearly

我们必须清楚地知道这点

so aggregates of clinging means not clinging taken as aggregate

所以取蕴意思不是将执取作为蕴

but aggregates that are objects of clinging

是说蕴是执取的目标

or that are subject to clinging

或者说蕴受制于执取

that means aggregates we can cling to

意思是我们可以执取的蕴

and there are five of them the same as the five aggregates in general

一共是五取蕴，跟一般的五蕴是一样的

but here they are or they must be the object of clinging

但是这里，它们必须是执取的目标

so if we can cling to something

所以，如果我们可以执取某物

and that something is called an aggregate of clinging

这个东西就可以被称为取蕴

now we see something and we can be attached to it

我们看到某物，执着于它

we can cling to that object by craving or by wrong view

我们可以因为贪或邪见执取那个目标

and so that object is the aggregate of clinging for us

所以那个目标对我们而言就是取蕴

so can you tell me anything that can not be the object of clinging in the world

所以，你能告诉我这个世界还有什么不能是执取的目标吗？

there is nothing that cannot be the object of clinging in the world

世界上没有任何东西不能作为执取的目标

so actually aggreates of clinging means everything in the world

所以，实际上取蕴指世界上的任何东西

I may like one thing and you may like another thing

我可能喜欢此物，你可能喜欢彼物

but anything is or can be the object of clinging

但是任何东西都可以成为执取的所缘

we cling to the object by craving or by wrong view

因为贪或邪见，我们执取所缘

so the five aggregates of clinging are almost the same as the five aggregates in general

所以五取蕴几乎与一般意义上的五蕴相同

but there is one difference

但是有一点区别

now we can cling to different types of consciousness

我们可以执取不同的心

we can cling to this consciousness

我们可以执取这个心

we can cling to that consciousness

我们可以执取那个心

but

但是

we cannot cling to the consciousness that belongs to the supramundane level

但是我们不能执取出世间心

we cannot cling to the magga consciousness

我们不能执取道心

we cannot cling to the phala consciousness and so on

我们不能执取果心

so

所以

aggregates of clinging

取蕴

does not include supramundane states

不包括出世间法

only mundane states are said to be aggregates of clinging

只有世间法才是取蕴

so when we say just five aggregates

当我们只是说五蕴的时候

we mean all aggregates both mundane and supramundane

我们指所有蕴，包括世间和出世间

but when we say five aggregates of clinging

但是当我们说五取蕴时

we mean only the mundane aggregates and not supramundane aggregates

我们只是指世间之蕴，不是指出世间之蕴

that is the difference

这就是区别

and why are these two taught

为什么要教这两种蕴？

one aggregates and the other aggregates of clinging

一个是蕴，一个是取蕴

so for general understanding

所以对于一般意义上的理解

five aggregates, the teaching of five aggregates is given

五蕴，提出了五蕴的教法

but for the purpose of practicing vipassana

但是对于内观的修习

the five aggregates of clinging are taught

教导五取蕴

so

所以

we must understand that

我们要知道

when we practice vipassana meditation

当我们进行内观禅修时

we take five aggregates of clinging as object

我们将五取蕴作为所缘

and not just aggregates in general

不是一般意义上的蕴

because vipassna is actually to avoid clinging to objects

因为内观实际上是防止执取所缘

those objects that we can cling to

这些我们可以执取的所缘

can be taken as object of vipassana meditation

可以作为内观的所缘

and we practice vipassana meditation or satipaṭṭhāna meditation on it

我们内观或四念处禅修时，以它为所缘

and we are able to prevent clinging from arising

我们可以防止对它们的生起产生执取

so we must understand that

我们要明白

when we practice vipassana meditation we

当我们进行内观禅修时

take five aggregates of clinging as object

我们以五取蕴作为所缘

that means not five aggregates of clinging at one time or at one at the same moment

意思不是说同时以五取蕴作为所缘

but we take any one of these five aggregates of clinging as object

而是我们以五取蕴的任一个作为所缘

for the purpose of practicing vipassana

为了修习内观

the five aggregates of clinging are taught

所以教导了五取蕴

and you understand that clinging means

你们知道“取”意思是

craving or attachment and wrong view

贪或邪见

we can cling to an object with craving

我们可以以贪来执取

or we can cling to an object with wrong view

或者我们以邪见来执取

we can be attached to a thing

我们可以执取某物

and we can take that thing as permanent we can take that thing as soul, as abiding entity and so on

我们可以将之视为常、我、不变，等等

and so such object that we can cling to by way of attachment or wrong view

所以我们可以以贪或邪见执取这样的所缘

is called aggregate of clinging

这种所缘就是取蕴

so aggregates of clinging and aggregates are almost the same

所以取蕴和蕴几乎相同

the only difference is aggregates in general include both mundane and supramundane

唯一的区别，一般意义上的蕴包括世间和出世间法

and aggregates of clinging includes only mundane aggregates

而取蕴只包括世间蕴

the next section is

下一节是

the twelve sense bases

十二处

and they are as in the book

概要精解上讲到

eye base, ear base, nose base,

眼处、耳处、鼻处

tongue base, the body base

舌处、身处

and then the mind base

意处

the visible form base

颜色处

the sound base, the smell base

声处、香处

the taste base, the tangible base

味处、触处

and the last, the mental object base so

最后一个：法处

there are twelve bases

一共是十二处

these twelve bases include

这十二处包括

all the ultimate realities mentioned at the beginning of this chapter

包括这章开始时提到的所有究竟法

so they are included, they are mentioned here in this last section

在这最后一节也讲到

so the eye base, ear base and so on

眼处、耳处等等

please look at the handout sheet: sabba-saṅgaha

看下发资料上的：一切之概要

so on that page the third group

在那页第三组

is a group of āyatana

处

now ayatana is transalted as base ayatana翻译成：处

ayatana means location ayatana意思是：处所

or habitat

或者居住地

or base and so

或者基地，所以

here it is translated as base

在这里翻译成：处

and there are twelve ayatanas or bases

一共是十二处

and one is in pali: cakkhāyatana that means cakkhu āyatana

第一个是：眼处

and that is according to the ultimate reality

根据究竟法，它就是

cakkhu-pasāda, eye-sensitivity

眼净色

and the second is ear base sotāyatana

第二个是耳处，

and it is in reality the ear sensitivity

在究竟法里是耳净色

and the third is ghānāyatana or nose base

第三个是鼻处

and in reality it is nose sensitivity

究竟法里是鼻净色

and the fourth jivhāyatana or tongue base and in reality it is tongue sensitivity

第四个舌处，究竟法里是舌净色

and the fifth is kāyāyatana the body base

第五个身处

and in reality it is the body sensitivity

在究竟法里是身净色

and then the six is called manāyatana, the mind base

第六个是意处

and mind base consists of all cittas

意处包括所有心

eighty nine or one hundred and twenty one types of consciousness 89或121种心

so

所以

among these six bases

在这六处里

the five are material and the last number six is mind or actually it is consciousness

五个是色法，最后一个第六个是名法，实际上是心

and then number seven

第七个

is called rūpāyatana

颜色处

now here rūpa means visible object

这里的色，指可见的所缘

we must be careful when we see the word rūpa

我们看到“色”这个词必须小心

because it can mean matter in general

因为它可以指一般的色法

and also it can mean a visible object

也可以指可见的所缘

so here it means a visible object

这里指可见的所缘

and object that can be seen

可以看到的所缘

so the visible form base is rupa

颜色处是色

or the visible datum or visible object

或者说是可见的所缘

and then the sound base in pali saddāyatana, it is sound

然后是声处，是声音

the nine is gandhāyatana the smell base and it is smell

第九个是香处，气味

and number ten is rasāyatana or taste base and it is taste

第十个是味处，味道

and number eleven phoṭṭhabbāyatana tangible base

第十一个，触处

now tangible base is composed of three essential elements

触处包括三大种

they are

它们是

pathavī earth element, tejo fire element and vāyo air element

地界、火界和风界

now there are four essential elements, material elements taught in abhidhamma

在阿毗达摩里教了四大种

and they are element of earth, element of water, element of fire and element of air

它们是地水火风

and abhidhamma teaches us that element of water cannot be touched

根据阿毗达摩，水界不能被触摸到

and element of water means not necessarily the water

水界并不一定指水

but the cohesiveness in the water or moisture or something like that in the water

而是指水里的粘附性、湿性

that is what we call water element

我们称之为水界

and so that water element according to abhidhamma cannot be touched

根据阿毗达摩，水界不能被触摸到

so when we take the phoṭṭhabbāyatana to be tangible base or tangible object

所以，触处

we take just three of them

由三大种组成

we leave out the water element so

不包括水界

the element of earth element of fire and element of air combination of these three are what we call tangible object

我们所称的触，包括地火风三界的组合

so there is no separate tangible object

没有一个单独的触所缘

other than the combination of these three essential elements

只是这三大种的组合

then number twelve dhammāyatana

第十二：法处

it is translated as mental object base

被翻译成名法所缘处

I would say dhamma object base

我会翻译成法所缘处

dhammāyatana or just dhamma base

法处

dhamma base means cetasikas

法处包括：心所、

sukhuma-rūpa means subtle matter

细微色就是细微的色法

there are sixteen particles of subtle matter taught in the sixth chapter

第六章讲到的十六细微色

and then nibbana, altogether sixty nine so

然后是涅槃，一共是六十九种

these sixty nine are here called dhammāyatana dhamma base

这六十九种在这里被称为法处

so one to six are called internal

一到六被称为内处

and seven to twelve are called external

七到十二被称为外处

actually one to six are senses

实际上，一到六是根

but seven to twelve are not senses

七到十二不是根

they are the object of the senses

它们是根的所缘

so we would rather call them just bases rather than sense base

所以我们统称为处，而不是根处

or may be bases for senses as well as senses as bases

根之处，或者作为处的根

now here the dhammāyatana is important

这里法处是很重要

in the third chapter

在第三章

objects are divided into six kinds

所缘分为三种

visible object,

色所缘

audible object and so on

声所缘等等

and the last one is dhamma object

最后一个是法所缘

now dhamma object and dhammāyatana are not identical

法所缘和法处并不是一样的

that is why it is difficult to understand correctly whenever we find these words

当我们碰到这些词时，正确理解很难

so here we have the word dhammāyatana dhamma base

这里我们碰到的法处

and there in the third chapter page 135

在第三章，第135页

we have dhammārammaṇa dhamma object

我们有法所缘

so dhamma object and dhammāyatana here dhamma base are not identical

所以法所缘与这里的法处并不是一样的

so please turn to page 135

翻到第135页

there it is explained that dhamma object is sixfold

这里提到法所缘包括六种：

sensitive matter

净色

subtle matter

细微色

consciousness

心识

mental factors

心所

nibbana

涅槃

and concept

概念

these six kinds of object are called dhamma objects in the third chapter

在第三章，这六种所缘被称为法所缘

but not all of them are called dhammāyatana or dhamma base here

但是并不是所有的都被称为法处

here only the mental factors subtle matter and nibbana are called dhamma base

在这里只有心所、细微色和涅槃被称为法处

so please be careful about these two words

请注意这两个词

dhammārammaṇa and dhammāyatana dhamma object and dhamma base

法所缘和法处

again dhamma object consist of sensitive matter

法所缘包含：净色、

subtle matter, consciousness

细微色、心识

mental factors, nibbana and concepts

心所、涅槃和概念

but dhammāyatana consists of only mental factors, subtle matter and nibbana

但是法处只包括心所、细微色和涅槃

and this is explained in the note on page 287

这在第287页的注释里有解释

about the middle of the first paragraph

在第一段中间

Thus it excludes the first five objective bases,

它不包括五根所缘

the five types of sensitive matter, and citta, which is identical with the mind base.

也不包括五净色，及相等于意处的诸心

It also excludes concepts (paññatti),

它也不包括概念

since the notion of base extends only to ultimate realities,

因为处所辨识的只是究竟法

i.e. things existing by way of intrinsic nature,

即拥有自性而存在之法

they have their own existence

它们有自己的存在

and does not extend to things that owe their existence to conceptual construction.

并不包括由概念组成而存在之法

the concept are said to exist only in our imaginations

概念只存在于我们的想象

and they have no real existence

它们没有真实的存在

so they are excluded here

所以在这里被排除了。

the dhamma base

法处

comprises the fifty two mental factors sixteen kinds of subtle matter and nibbana

包括：五十二心所、十六细微色和涅槃

so

所以

in these twelve, the cakkhāyatana or eye base correspond to visible form, ear base correspond to sound base and so on

这十二种，眼处相应于色所缘，耳处相应于声音等等

but the mind base and dhamma object base are different, they do not correspond to each other

但是意处和法所缘处不同，它们不是对应于彼此

the mind base means eighty nine or one hundred and twenty one types of consciousness

意处指89或121种心

but dhamma base means

但是法处指

mental factors, subtle matter and nibbana

心所、细微色和涅槃

so these are the twelve bases or twelve āyatanas

所以这些是十二处

now the next category is of dhātus or elements

下一个类别是：界

they are called dhātus in pali

巴利语是：dhatu because they bear their own intrinsic natures

因为它们有各自的自性

they hold their natures

它们保持自己的自性

they have their intrinsic natures as their own

它们有各自的自性

and such things are called dhātu in abhidhamma

在阿毗达摩里，它们被称为：界

and these dhātus are said to be eighteen

界有十八种

and they are first eye element

第一个是眼界

and second the ear element, third nose element, fourth tongue element

第二个耳界，第三鼻界，第四舌界

and fifth the body element

第五身界

so they are the same as the first five bases

它们与前五处相同

and sixth visible form element

第六个颜色界

that means visible object

就是色所缘

seventh sound element

第七声界

eighth the smell element

第八香界

ninth the taste the tenth the tangible element

第九味界，第十触界

they correspond to the five in the bases

它们与处里面的五个相对应

and then eleventh is the eye consciousness element

第十一个眼识界

twelfth ear consciousness element

十二耳识界

thirteenth nose consciousness element

十三鼻识界

fourteenth tongue consciousness element

十四舌识界

fifteen body consciousness element

十五身识界

sixteenth the mind element

十六意界

seventeenth mental object element or dhamma element

十七法界

and eighteenth the mind consciousness element

十八意识界

now if you look at these eighteen

如果你看这十八个

you will see the first five are the senses

你们会看到前五个是根

and then from sixth to tenth

从第六到第十

are the corresponding objects of those

是与之相应的所缘

and then number eleven to eighteen

第十一到十八

are different types of consciousness

是不同的识

so number eleven is eye consciousness, number twelve is ear consciousness and so on

十一是眼识，十二是耳识，等等

and then you go to the mind element, mental dhamma object element

然后是意界、法界

and mind consciousness element

然后意识界

so they will be explained later

稍后再解释

now please turn to page 290

现在翻到290页

clarification

说明

Herein, sixty-nine states comprising (fifty-two) mental factors,

这六十九法包括五十二心所

(sixteen kinds of) subtle matter, and Nibbana, are regarded as the dhamma object base and the dhamma base and dhamma elements

十六细微色、涅槃，属于法处和法界

so

所以

among the twelve bases

十二处之中

the twelve the last one is dhammāyatana

第十二个，最后一个是法处

dhamma base

法处

among the eighteen eighteen elements the last one is dhammadhatu

十八界的最后一个是法界

dhamma element

法界

so dhamma base and dhamma element are the same

法处和法界是一样的

they are identical

它们是相同的

and they represent fifty two mental factors sixteen kinds of subtle matter and nibbana

它们代表五十二心所、十六细微色和涅槃

the mind base itself is divided into the seven elements of consciousness

意处被分成七识界

now the mind base among the bases

处中的意处

is divided into seven among the elements

在界中被分为七个

so that is why we have eighteen elements while there are only twelve bases

所以就有十八界，但是只有十二处

so twelve bases become eighteen elements because one of the bases the mind base is divided into seven here

十二处称为十八界，因为其中一个处在这里被分成了七个

and these seven are

这七个是

eye consciousness element, ear consciousness element, nose, tongue, body consciousness element

眼识界、耳识界、鼻、舌、身识界

and mind element

以及意界

and dhamma object element

法界

and mind consciousness element

和意识界

now mind element what is mind element

意界，什么是意界

you remember mind element

你们记得意界吗？

where do you find that

在哪里学过

in the third chapter

第三章

on page 145

第145页

last but one paragraph

最后一段

but the mind element namely the five door adverting consciousness

意界就是：五门转向心

and the two types of receiving consciousness

以及两种领受心

so mind element means five sense door adverting consciousness

所以意界就是五门转向心

that is one

一个

and two types of receiving consciousness

两个领受心

so altogether three types of consciousness

一共是三种心

five door adverting consciousness

五门转向心

and two receiving consciousness

以及两个领受心

these three are called mind element

这三个被称为意界

so here number sixteen mind element means

这里的第十六：意界，意思是

these three types of consciousness

这三种心识

and then number seventeen

然后第十七

dhammadhatu is explained by the author himself

法界，作者自己进行了解释

as comprising of fifty two mental factors sixteen kinds of subtle matter and nibbana

包含五十二心所、十六细微色和涅槃

and the rest

剩下的

types of consciousness are called the mind consciousness element

剩下的心识统称为意识界

so these are the terms we have to be familiar with

这些名相我们要很熟悉

if we are not familiar with these terms

如果我们不熟悉这些名相

when we get into the abhidhamma pitaka itself

当我们我们学习论藏时

we will be lost

我们就会迷惑不解

because these terms are used there instead of the familiar receiving consciousness investigating consciousness and so on

因为在论藏里用的是这些词，而不是我们熟悉的领受心、推度心等等

you do not find receiving consciousness in the Dhammasaṅgaṇī在法集论里你们找不到领受心

you do not find investigating consciousness in the Dhammasaṅgaṇī在法集论里你们找不到推度心

but they will be described as mind element, mind consciousness element and so on

它们被称为意界、意识界等等

so it is important that we are familiar with these terms

所以熟悉这些名相很重要

the last category is the category of truth

最后一个类别是圣谛

so as you know there are four noble truths

你们知道四圣谛

the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering and

苦圣谛、苦集圣谛、苦灭圣谛

noble truth of the way leading to this cessation of suffering

趣向灭苦之道圣谛

so there are four noble truths

这就是四圣谛

I think we will have a break

我们休息一下

Disk02track20

菩提字幕屋

Bodhi Fansubs so the four noble truths

四圣谛

and the four noble truths are noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the path leading to the cessation of suffering

四圣谛是：苦圣谛、集圣谛、灭圣谛、趣向灭苦之道圣谛

they are called noble truths because

它们之所以被称为圣谛，是因为

they are penetrated by the noble ones

它们被诸圣者所洞见

the noble ones are those who have reached any stage of enlightenment

圣者就是觉悟的人

so a person who reaches the first stage of enlightenment is said to see all these four noble truths

所以，达到觉悟第一个阶段的人就能看到所有这四个圣谛

so they are called noble truths because they are penetrated by the noble ones

它们被称为圣谛是因为它们为圣者所洞见

and also they are called noble truths because they are taught by the noblest of the nobles, that is the buddha

它们之所以被称为圣谛，还因为是圣者中的圣者——佛陀所教之谛

and also they are called noble truths because

它们被称为圣谛，还有一个原因是

they lead to the state of a noble one

它们导向圣者的境界

that means when a person realizes these four noble truths

意思就是，当某人洞见这四圣谛

he is called a noble person

他就被称为圣者

so they are called noble truths because they make anyone who realizes them become a noble one

它们被称为圣谛，是因为他们让洞见到此四者的人成为圣者

and also they are called noble truths because they are real

它们被称为圣谛，还因为它们是真实的

they are unalterable undeceptive truth about existence

它们是关于存在的不可变更、绝不虚假之谛

so they are called four noble truths

所以它们被称为四圣谛

it is strange in buddhism that

佛教里，这个有点奇怪

there are four noble truths and not just one truth

有四个圣谛，真理不是一个

many people say there is only one truth

许多人说，真理只有一个

and then different teachers taught it in different ways

不同的老师以不同的方式教授这个真理

but in the teachings of the buddha, there are four noble truths not just one

但是在佛教里，有四个圣谛，不是一个

and truth here means just something that is true

“谛”在这里，就是指真实的

that is not otherwise than is stated

就是如其所说

so in the teachings of the buddha

所以，在佛陀的教法里

a truth does not need to be wholesome or lofty

真理，并不一定是善的、高尚的

whether it is wholesome or unwholesome

不管它是善还是不善

whether it is lowly or high

不管是低劣还是高尚

if it is true, it is called a truth

如果是真实的，就被称为真理

now you know the second noble truth is craving taṇhā, it is

你们知道，第二圣谛是：贪

a unwholesome mental state

这是不善的心所

but this unwholesome mental state is called a noble truth

但是这种不善的心所，被称为圣谛

because it is the real cause of suffering

因为它是苦的真正原因

now the first of them is the noble truth of suffering

第一个是苦圣谛

noble truth of suffering

苦圣谛

is explained by the buddha in his first sermon as “birth is suffering

佛陀在初转法轮时讲过：生是苦

aging is suffering,

老是苦

death is suffering, sorrow, lamentation, pain, grief, despair are suffering

死是苦，愁、悲、苦、忧、恼都是苦

association with the unpleasant is suffering

怨憎会是苦

separation from the pleasant

爱离别是苦

unpleasant, pleasant means unpleasant things and unpleasant beings

怨憎、爱，包括讨厌和喜欢的人和事物

so separation from the pleasant is suffering

爱别离是苦

not to get what one wants is suffering

求不得是苦

and the five aggregates of clinging are suffering

五取蕴是苦。

so this is the definition given by the buddha himself

这是佛陀本人给出的定义

in the first sermon

在初转法轮时讲的

if I have to talk about these in detail

如果我要对此详细介绍

it may take some more hours

可能要多花几个小时

in July I went to Japan and I gave talks on these four noble truths in detail

七月份，我去了日本，详细讲了这四圣谛

and it took me six hours

花了大概六个小时

there are many books on the four noble truths

关于四圣谛，有许多著作

and the one written by the venerable bhikkhu bodhi, you have it?

有一本是菩提比丘写的，你们有吗？

oh

哦

what was that you wrote?

你写的那本是什么名字？

noble eightfold path, oh, right

八正道，哦，对

oh, ok, by the way

好，顺便提一下

I fail to introduce bhikkhu bodhi to you, because I thought you already know him

我没有向你们介绍菩提比丘，因为我认为你们应该都知道他

now say, you are studying his book

你们跟我学习他的这本书

for now almost a year

已经快一年了

but now you are seeing him in person

你们现在看到了菩提比丘本人

now this venerable is bhikkhu bodhi

这位是菩提比丘

bhikkhu bodhi: [inaudible]

菩提比丘：[听不见] [laughs] [笑] I am teaching his book

我现在在教菩提比丘的书

he is attending the class

而菩提比丘本人却在听我讲课

[laughs] [笑] ok, so there are books you can choose any book and read to know in more detail

好，书很多，你们可以选择任意一本更加详细地去了解

so I cannot go in many details here

所以，在这里我不能更详细介绍了

so the noble truth of suffering is described as birth is suffering and so on

所以，苦圣谛就是生是苦等等

and you can easily understand that birth is suffering, aging is suffering to get old is suffering

你们很容易理解：生是苦、老是苦

you don’t want to get old but you get old and so that is suffering and so on

你们不希望变老，但是你们还是会老去所以这就是苦，等等

but it is important that the last one you understand

但是了解最后一个很重要

the last one buddha said was

佛陀所讲的最后一个是

the five aggregates of clinging are suffering

五取蕴是苦

that we must understand

这个我们要理解

because

因为

the five aggregates of clinging include what we call happiness

因为五取蕴包括我们所说的幸福

what we call enjoyment

我们说的享受

so people enjoy something, enjoy good food, enjoy companionship

所以，大家享受某东西享受美食，享受友谊

or enjoy sights and so on

欣赏美景，等等

so that is enjoyment that should be happiness

这种享受，应该是一种幸福

but according to this definition

但是根据这个定义

the five aggregates of clinging are suffering

五取蕴是苦

they are also suffering

所以它们也是苦

so why are they called suffering

为什么称它们为苦呢

why are they given the name suffering by the buddha

为什么佛陀称它们为苦呢

although we think that they are enjoyable

虽然我们觉得它们是享受

now we must remember

我们要了解

buddha’s another definition that whatever is impermanent is suffering

佛陀的另外一个定义：无常之法是苦

now that we must hold onto firmly

我们要紧紧抓住这点

whatever is impermanent is suffering

无常之法是苦

so if you want to know whether something is suffering or not

如果你们想知道某东西是不是苦

find out whether it is impermanent or not

看看它是不是无常的

and if you want to know anything is impermanent or not

如果你想知道某东西是不是无常的

find out whether it has a beginning and an end

看看它有没有开始，有没有结束的时候

so if it has a beginning and end it is impermanent and

所以，如果有开始有结束，就是无常的

if it is impermanent

如果它是无常的

it is suffering according to buddha’s definition

根据佛陀的定义，它就是苦

and here

这里

suffering does not mean pain

“苦”并不是指痛苦

pain as suffering is very very

痛苦是一种苦，

easy to understand

这个很容易理解

but here suffering means being constantly oppressed by rise and fall

但是这里，苦的意思是：持续被生灭所逼迫

that is the characteristic of being dukkha or suffering

这是苦的一个特相

so what is the mark our characteristic suffering

所以，什么是苦的特相？

being constantly oppressed by arising and disappearing

持续被生灭所逼迫

so everything is afflicted with arising and disappearing, rise and fall

万事万物都被生灭所恼扰

everything has rise and fall

任何事物都有生灭

even what we called pleasures

即便我们说的快乐

enjoyment

享受

have a beginning and an end or arising and disappearing

它们都有开始，也有结束

so even when we are in the process of enjoying something

所以，即便我们在享受某东西的过程中

we are being bombarded by this arising and disappearing, arising and disappearing

我们也被生灭狂轰乱炸

so actually according to buddha’s definition

所以，实际上，根据佛陀的定义

we are suffering when we think we are enjoying

我们认为自己在享受的时候，其实是在受苦

so we must understand this

我们要了解这点

if we understand this definition of dukkha

如果我们理解了苦的这个定义

then we can easily accept that the five aggregates of clinging are suffering

我们就很容易接受：五取蕴是苦

so this is the understanding of suffering on a philosophical level

所以，这就是从哲学层面理解苦

that birth is suffering, aging is suffering, death is suffering

生、老、死，这是是苦

it is not difficult to understand

这个不难理解

we can understand easily

我们很容易就理解这点

but the last one is the most difficult to understand

最后一个五取蕴是最难理解的

and so

所以

we must understand the definition given by the buddha as whatever is impermanent is suffering

我们要理解佛陀给出的定义：无常之法是苦

so according to this teaching, everything in the world is suffering

所以，根据这个教法，世界上万事万物都是苦

but when we talk about the noble truth of suffering

当我们谈到苦圣谛的时候

we are concerned with the living beings only

我们只是关注众生

so we are not to say that this is suffering

我们不会说：这是苦

a tree is suffering, a stone is suffering, a rock is suffering

不会说：树是苦，石头是苦

we don’t say that

我们不会这样说

although they have the arising and disappearing or rise and fall

虽然这些事物也有生灭

so we are concerned with living beings

所以我们关注的只是众生

now second noble truth is called noble truth of the origin of suffering

第二个圣谛是苦集圣谛

or cause of suffering

或者苦因圣谛

so what causes suffering?

什么造成了苦？

buddha said that craving, craving causes suffering

佛陀说贪（渴爱）造成了苦

craving is the cause of suffering

渴爱就是苦之因

because we have craving

因为我们有渴爱

we are attached to our lives

我们执着于生命

we are reborn again and again

我们不断投生

so rebirth really means arising of some aggregates

所以投生实际上是蕴之生起

since the aggregates are suffering

因为这些蕴是苦

rebirth is itself suffering

投生是苦

and this rebirth is caused by the craving in the past life

这个投生是由过去世的渴爱造成的

we crave or we are attached to something

我们渴爱或执着某东西

and that attachment produces a rebirth

这种执着产生了投生

now attachment is a mental state

贪执是一个心所

this mental state has the power or potential to give result

这个心所有能力产生结果

and the result in the form of rebirth

这个结果以投生的形式出现

so

所以

the rebirth is caused by the attachment in the past

投生由过去的贪执造成

and that rebirth is nothing but suffering and so

这个投生就是苦，所以

the attachment is the cause of suffering

贪执就是苦之因

and the craving

渴爱

is said to be of three kinds

被分为三种

the craving for sense object

欲爱

and craving associated with the view of eternity

有爱（渴求恒常之见）

and craving associated with the view of annihilation

无有爱（渴求断灭之见）

view of eternity means

恒常之见意思是

the view that things are permanent

认为诸法是常

the beings are permanent, atman is permanent and so on

众生是常，我是常，等等

and annihilation view means

断灭之见，意思是

after death there is no more, nothing

死亡之后，什么也没有

so death is the end of all things and there is no more after death

死亡意味着一切的终结

so that is the view of annihilation

这就是断灭之见

so craving associated with that view is called craving for annihilation

所以与这种见相关的渴爱就是：无有爱

not actually craving to be annihilated

不是真正地渴爱断灭

at one time

有一次

I gave a book to a man and he read and then

我让某人读一读书

after a few days, he came back and said

几天之后，他回来说

buddha talked about suicide

佛陀谈到了自杀

and buddha allowed suicide

佛陀允许自杀

I was surprised, where did you find that

我很吃惊，你从哪里看到的

then he said, here is the craving for annihilation

然后他说，这里有对断灭的渴爱

[laughs] [笑] so I have to explain to him that this is craving for annihilation actually

所以我要向他解释，实际上并不是对断灭的渴爱

craving that is associated with the view that beings are annihilated at death

而是与“众生死亡之后，什么都没有”相关的渴爱

and no more of them after death

认为：死后什么都没有

so there are three kinds of craving

所以有三种渴爱

and craving causes rebirth

渴爱导致了投生

which is in ultimate analysis

究竟地去分析

suffering and so

这就是苦，所以

the craving is said to be the origin or cause of suffering

渴爱就是苦之因

and then the third noble truth is the cessation of suffering

第三个圣谛是苦之灭

this is the stoppage of suffering

这就是苦的断除

and cessation of suffering is actually nibbana

苦之灭实际上就是涅槃

so only the dukkha or suffering ceases when we realize nibbana or when we reach nibbana

所以只有苦灭之后，我们才证得涅槃

and it is achieved when craving is eradicated

苦断灭之后，就证得了涅槃

and the fourth noble truth is the path or the way leading to the cessation of suffering

第四个圣谛是趋向灭苦之道圣谛

it is actually the eightfold noble path or noble eightfold path

实际上这就是八圣道

now the first noble truth is like the diagnosis

第一个圣谛就像是诊断病情

so a physician diagnoses a patient to have a kind of disease

医生诊断病人患上了某种疾病

so you have this disease

你有这样的病

and then he knows the cause of the disease

然后他了解致病之因

and he knows that the disease can be cured

知道此种病可以被治愈

and he also knows what medicine to give to that patient

他也知道用什么样的药致病

so the four noble truths are like that

所以四圣谛就是如此

the first noble truth is like a disease

第一个圣谛就像是病

the second noble truth is like the cause of disease

第二个圣谛就像是病因

third noble truth is the cure of the disease

第三个圣谛就是病之治疗

and the fourth noble truth is the medicine

第四个圣谛就是药物

so what is most important when a person has a disease is

当人生病时，最重要的事情就是

to take the medicine

服药

so here buddha said, now you have this disease dukkha disease

佛陀在这里说：你现在有苦之病

and I know what causes it and I know that it can be cured, and this is what you have to do

我知道致病之因，我知道如何治疗你应该这样去做

and he gave us the noble eightfold path

他给出了八圣道

the last the fourth noble truth

最后，即是第四圣谛

so actually among the four noble truths

实际上，在四圣谛中

the fourth noble truth is the most important for us

对于我们而言，第四个圣谛最重要

and we have to practice it not just know it not just understand it

我们要去照着它修持，不要只是知道或了解它

just knowing it or just understanding it will not help us to get rid of suffering

只是了解，并不能帮助我们离苦

so in order to get rid of suffering

所以为了脱离苦

we have to put into practice what buddha taught us the eightfold path

我们就要照着佛陀教导的八正道去修持

or practice of meditation

或者禅修

so buddha’s teachings are like medicine

所以佛陀的教法就像是药

and so long as we do not take the medicine we will not get cured

我们不服药，病就不会好

we may have hundreds of bottles of medicine at home

我们可能家里摆了几百瓶药

but if you do not take anyone of them

但是只要你不服用

you will not get any benefit from the medicine, so

你就不能从这些药获取任何益处

medicine is to be taken

所以药是用来服用的

in the same way, buddha’s teaching especially the fourth noble truth

同样地，佛陀的教法，特别是第四圣谛

is to be practiced

我们要照着修持

so when we practice the eightfold path

所以，当我们修持八圣道

as the buddha did, we will also attain what we aim for

像佛陀那样修持，我们也会实现自己的目标

so among the four noble truths, the fourth noble truth is the most important for us

所以，在四圣谛中，第四圣谛对我们最重要

first, we must understand the four noble truths

首先，我们首先要明白四圣谛

and also the fourth noble truth

也要了解第四圣谛

and we must understand the components in the fourth noble truth

我们要知道，第四圣谛的组成道支

and wen must practice these components or we must practice the factors making us this eightfold path

我们要修持这些道支，就是八圣道的要素

you all know the factors of eightfold path

你们都知道八圣道的道支吧？

we have been talking about it again and again

我们重复过很多次

and we have with them in this chapter two times

这章我们讲了两次

the path factors, right?

道支，对吧？

in the second section and in the third section, we met them

第二节、第三节，我们都碰到它们

right understanding, right thought and so on

正见、正思维等等

and so we must practice them so as to achieve the cessation of suffering

我们要照着修持，才能离苦

or so as to eradicate the mental defilements

才能断除烦恼

so as to eradicate the craving and achieve the cessation of suffering, so

才能断除渴爱，离苦

by practicing the fourth noble truth

通过修持第四圣谛

we abandon the second noble truth

我们舍弃了第二圣谛

and we realize the third noble truth

从而证得第三圣谛

and we get out of the first noble truth

我们从第一圣谛解脱出来

so the fourth noble truth is the most important

所以第四圣谛是最重要的

and there is a note here in the manual

概要精解里有一个注释

it should be noted that while in the section on the requisite of enlightenment

要注意的是：在菩提分一节

the eight path factors may be either mundane or supramundane

八道分可以是世间，也可以是出世间的

so among the bodhipakkhiya dhammas or requites of enlightenment

在菩提分法里面

the eight path factors

八道分

can be either mundane or supramundane

可以是世间，也可以是出世间

but in the teaching of the four noble truths

但是在四圣谛的教法里

they are exclusively supramundane

八圣道只是属于出世间的

so first

所以，首先

what does the noble truth of suffering represent

苦圣谛代表什么？

what it is that we will say is suffering?

什么是苦？

the fourth is exclusively supramundane

第四圣谛是出世间的

so the first noble truth is everything except the supramundane states

所以，第一圣谛就是除了出世间法之外的一切法

so mundane cittas

所以世间心

and the cetasikas going along with them

相应的心所

and all rupas or material properties

所有的色法

now there are four ultimate truths

究竟法有四种

consciousness, mental factors, material properties and nibbana

心、心所、色法和涅槃

from among them

其中

the mundane cittas and the cetasikas going along with it

世间心及相应的心所

and twenty eight material properties are

还有28色法

or they belong to the first noble truth, noble truth of suffering

它们属于第一圣谛，苦圣谛

and the second noble truth is the cetasika

第二圣谛是心所

lobha

贪心所

craving means attachment, so lobha

贪，也就是渴爱，贪执

and the third noble truth is nibbana, it is supramundane

第三圣谛是涅槃，是出世间法

and the fourth noble truth is the eight factors

第四圣谛是八圣道

eight cetasikas

八个心所

and the eight cetasikas belong to the fourth noble truth

这八个属于第四圣谛的心所

only when they arise with magga consciousness and phala consciousness or

只有当它们伴随道心和果心生起时

only when they arise with supramundane consciousness

或者只有当它们伴随出世间心

so the real fourth noble truth is actually the outcome of the practice of the preliminary noble eightfold path

所以真正的第四圣谛实际上是修持初级八圣道的结果

so we divide eightfold path into preliminary and the real eightfold path

我们将八圣道分为初级八圣道和真正八圣道

so without the practice of the preliminary eightfold we cannot reach the real eightfold path

所以不修持初级八圣道，就不能获得真正的八圣道

now the last verse in this chapter

现在看此章的最后一个偈颂

Mental states associated with the paths and the fruits are excluded from the four truths.

与道及果相应的心所不包括在四谛之内。

so there are somethings that are out of the four noble truths

所以四圣谛并不是包括一切法

normally we would say everything is included in the four noble truths

通常，我们说四圣谛包含一切法

but according to abhidhamma

但是根据阿毗达摩

there are some states that are outside the four noble truths

有一些心所，不属于四圣谛

and what are they?

哪些心所不属于四圣谛呢？

mental states associated with the paths and the fruits are excluded from the four truths

与道及果相应的心所不包括在四谛之内。

let us take the first supramundane citta

我们以第一个出世间心为例

sotapatti magga

须陀洹道心

and along with that citta there arise thirty six mental factors

伴随这个心生起的是36个心所

among the thirty six mental factors there are eight factors of the eightfold path

在这个36个心所中，有8个是八道分

these eight factors are called the eightfold path or the fourth noble truth

这八个道分被称为八圣道，是第四圣谛

but

但是

the magga citta itself

道心本身

is it included in first noble truth?

它属于第一个圣谛吗？

no

不属于

second noble truth? no

属于第二圣谛吗？不属于

third noble truth? fourth noble truth? no

第三圣谛？第四圣谛？不属于

so magga citta is outside the four noble truths

所以道心不属于四圣谛

and also the mental factors other than the eight

八正道之外的心所也不属于四圣谛

so thirty six minus eight

所以，36减去8 twenty eight 28 so they are also outside the four noble truths

它们也不属于四圣谛

they do not fit in any of the four noble truths

它们不属于四圣谛的任何一个

they are not included in the first noble truth

它们不属于第一圣谛

they are not second noble truth

不属于第二圣谛

they are not third noble truth

不属于第三圣谛

and they are not included in the fourth noble truth

它们不属于第四圣谛

so they are also outside the four noble truths

所以，它们不属于四圣谛

and then

然后

let us take fruition consciousness, phala consciousness

现在看果心

with fruition consciousness also

果心也是如此

thirty six mental factors arise

有36个心所生起

and among thirty six, there are these eight factors

在36个心所中，也有这八个心所

but these eight factors that arise simultaneously with the fuition consciousness

但是，与这个果心同时生起的八个心所

are not called four truths

不被称为圣谛

so they are outside the four noble truths

它们不属于四圣谛

because they do not belong to the first noble truth, second noble truth, third noble truth, and also they do not belong to fourth noble truth

因为它们不属于第一圣谛、第二第三第四圣谛

so those that belong to the fourth noble truth are those that arise with the path consciousness

属于第四圣谛的，只是伴随道心生起的那些心所

not with fruition consciousness

不包括与果心生起的

so those that arise with fruition consciousness

所以与果心生起的

are also outside the four noble truths

也不属于四圣谛

so

所以

how many states are there that we can call outside the four noble truths?

不属于四圣谛的，一共有多少个？

one path consciousness 1个道心

and twenty eight mental factors 28个心所

twenty eight mental factors means thirty six minus eight 28就是36减去8 and fruition consciousness

果心

and all mental factors going along with them

所有伴随果心的心所

so they are outside the four noble truths

它们都不属于四圣谛

they do not fit in into any of the four noble truths

它们不属于四圣谛

now the four noble truths are discovered by the buddha

四圣谛是佛陀发现的

and then he taught the four noble truths to the world

他将四圣谛教授给世人

so four noble truths are not created by the buddha

所以四圣谛不是佛陀发明的

they are discovered by the buddha

而是佛陀发现的

and then buddha revealed them to the world

佛陀向世界展示了四圣谛

and he taught the four noble truths in his first sermon

他在初转法轮的时候开示了四圣谛

so when he gives his first sermon to his five disciples

当他向五位弟子初转法轮时

he taught the four noble truths there

就在那里讲了四圣谛

so the teaching of the four noble truths is very important in the teachings of the buddha

所以在佛陀的教法里，四圣谛很重要

we all need to at least to understand theoretically the four noble truths

我们所有人至少都要从理论上了解四圣谛

and then we try to understand them experientially

然后，从实修上了解它们

so that is we practice meditation and through practice of meditation we will be able to see all these four noble truths

我们禅修，通过禅修我们就能明了四圣谛

to see means to experience ourselves, not just understand through reading or listening to talks

“明了”就是亲自体证，并不是通过看书听开示了解

so these are the four noble truths

这些就是四圣谛

explained or just mentioned in this section

在此节的解释

this section is called section of the whole or section of the all

这一节被称为：一切之概要

that means they include all ultimate realities

就是说它们包括一切究竟法

now

现在

in this chapter in the seventh chapter

在这一章，也就是第七章

we have studied the asavas and so on and

我们学习了漏等等

so we now have a good knowledge of different names given to different mental factors and also material properties

对于不同心所和色法的名称，我们现在都很了解

and to understand the teachings of the buddha when we read the discourses and when we read abhidhamma

当我们读佛经、读阿毗达摩，就能理解佛陀的教法

it is important that we are familiar with these teachings or these terms

熟悉这些教法和名相就显得重要

if we do not know these terms according to abhidhamma

根据阿毗达摩，如果我们不知道这些名相

we may misunderstand some of the teachings

我们可能误解一些教法

or we may not understand the teachings at all

或者我们可能完全理解不了佛陀的教法

so it is important that we are familiar with these

所以，熟悉这些很重要

and also the author is giving us information here

作者在这里给的信息

not just giving us information actually

实际上并不仅仅是给出这些信息

he is preparing us for the ninth chapter

他是为第九章作准备

in the ninth chapter the meditation will be explained

在第九章，会解释到禅修

although these categories will not be mentioned there

虽然这些范畴在那里并不会被提到

still we need to have at least theoretical knowledge of these categories

至少我们还需要这些范畴的理论知识

so that we can practice them we can take them as object of our observation when we practice vipassana meditation

这样在内观禅修时，我们可以用到它们将之作为我们观察的所缘

so actually it is, in one way, it is in preparation for the vipassana meditation that

所以，某一方面，作为内观禅修的预备

the author is giving us this information in this chapter

作者在此章给我们提供这些信息

and this chapter is not difficult to understand as you know

你们知道，这一章并不难理解

ok

好

we will go to the next chapter

我们要进入下一章

eighth chapter

第八章

eighth chapter is to me the most difficult

对我而言，第八章是最难的

[laughs] [笑] it may not be encouraging

这可能会打消大家的积极性

eighth chapter is the most difficult chapter

第八章是最难的一章

because it deals with two most important teachings taught by the buddha

因为这章谈到佛陀教授的两个最重要教法

the one is the paṭicca-samuppāda or dependent origination

一个是缘起

and the other is paṭṭhāna, causal relations

另外一个是：发趣

now

现在

regarding the cause and effect

根据因果

there are three kinds of views

有三种观点

now one view is there is no cause for things to arise or things to come up

一个观点是：事物的生起没有因

they just arise and they disappear by their own free will

它们自生自灭

and so there is no cause for them there is no condition for them

所以，是没有原因，没有条件的

that is one view regarding the conditionality or causality of mind and matter

这是关于名色法的因缘的一种观点

and there is another view

还有一种观点

and that view takes that yes, there is a cause and

这种观点认为，是的，有原因

that cause is no other than the creation of a brahma or a god

这个原因就是梵天的创造

so things have cause and that cause is a creation of a god

万事万物有原因，这个原因就是神的创造

so that is another view

这是另外一种观点

and there is a third view

还有第三种观点

and this third view takes that there is cause

第三种认为有原因

and the cause is not the creation of a brahma or a god

这个原因不是梵天或神的创造

but they are conditioned by the states that arise before them or that arise simultaneously with them and so on

它们是由在它们之前的诸法决定的或者是与它们同生的诸法决定的

so there are these three kinds of views regarding the causality of things in the world

这就是关于事物的原因上的三种观点

and as you know buddhism advocates the third view

大家知道，佛教赞成第三种观点

so according to buddhism

根据佛教

nothing is uncaused

万事万物都是有原因的

everything is dependent on some other thing to arise

任何事物都是依赖其他事物生起

so there is always this conditionality of things in the world

所以世界上万物都有其因

so everthing that happens everything that arises

任何事情的产生

has its conditions

都有它的条件

we may not know them but

我们可能不知道这些条件，但是

there are conditions for everything that arises or that happens in the world

世界上万事万物的生起或发生都有条件

and buddha taught this condtionality of things by two teachings or two doctrines

佛陀就通过两种方法教授了事物的条件

and the first one is the dependent origination

第一个是缘起法

and the second one is the twenty four modes of causal relations

第二个就是24缘

both are not easy to understand

这两个都不太好理解

now the first one

现在看第一个

dependent origination

缘起法

is a teaching that whatever arises regarding the living beings

无论什么跟有情众生相关事物的生起

is conditioned by some other thing

都是由其他事物造成的

and in this teaching it goes like a chain reaction, now

根据这个教法，它们就像是链条

A conditions B and B conditions C and so on A造成了B，B造成了C，等等

according to this teaching

根据这个教法

everything is conditioned and so there can be no beginning of anything at all

万事万物都是有原因的所以就没有一个起点

because if we say there is a beginning

因为，如果我们说有一个最初的起点

then that beginning must be conditioned by some other thing

这个起点又需要另外的原因

and so it goes on at infinite turn

所以这是个无穷无尽的过程

and so we cannot come to the real first cause or something like that

所以，我们就不能获得第一因

and it teaches us that these two things are related

这种教法就是：此二者是相互关联的

A is related to B and B is related to C and so on A和B关联，B和C关联，等等

but it does not tell us

但是这并没有告诉我们

how they are related

它们是怎么关联起来的

in what way they are related to each other

它们以什么方式相互关联

and that is taken up by the other teaching

这要用另外一种方法来解释

the twenty four modes of causal relations

就是24缘

and also the twenty four modes of causal relation is more comprehensive than dependent origination 24缘比缘起更复杂

because dependent origination is the explanation of the conditionality of mind and matter in living beings

因为缘起法只是解释了有情众生名法和色法的关系

it does not say anything about outside world, it does not say anything about the causality of physical things

对于外部世界，对于无情之色法它就没有涉及

but in the other teaching, it is called paṭṭhāna, twenty four modes of causality

但是在发趣法，也就是24缘里

both animate and inanimate things are included

有情、无情都包括进来了

so we will find explanation of the relations between matter and matter, matter and mind, mind and matter and so on

我们将要讨论如下的关系：色法和色法、色法和名法、名法和色法等等

and also the paṭṭhāna the twenty four modes of causal relations explain to us how

同样发趣法，24缘也解释了

or in what way things are related

这些事物是如何关联的

so it is like, suppose A and B are related, we will say

就像，A和B相互关联

now that is dependent origination

这就是缘起法

but paṭṭhāna would say A and B are related as father and son or

但是发趣法会说，A和B是父子关系

uncle and nephew and so on

或者叔侄关系，等等

so

所以

how they are related is also explained in the twenty four modes of causal relations 24缘也解释了它们是如何关联的

that is why both are very interesting

所以此两者都很有趣

and I think these two teachings make buddhism unique among all religions

我认为，这两种教法让佛教在所有宗教中显得独特

because

因为

it teaches us the causality of everything

它教导了所有事的原因

so everything is dependent upon some other thing

万事都是依赖于其他某事

and nothing is absolute

没有事情是绝对的

and there is no divine power or something

并没有一个上帝之类的

that is involved in this rolling on of the phenomena

在干涉诸法的产生

and so it is very interesting

所以，这很有趣

but also it is difficult

但也很难理解

so in order to understand these two

为了理解这两者

you need to be familiar with the preceding chapters

你们需要熟悉前面的章节

so when in the united states, my disciples asked me to teach them the dependent origination

在美国的时候，我的学生让我教缘起

I said no

我说：不行

first you must study abhidhamma

你首先要学习阿毗达摩

so only after they have studied abhidhamma with me

只有跟我学了阿毗达摩之后

did I teach them the dependent origination in detail

我才详细讲解缘起法

it will be very good if we could study it as much detail as possible

对这个内容，当然是学得越详细越好

but as you know

但是，大家知道

time is limited for us

我们的时间是有限的

but we will cover as much as possible in this short class

在这次短暂的课程里，我们只能尽量多讲

so the first one is called dependent origination

第一个是缘起法

it is translated as dependent arising, dependent co-arising

英文有很多种译法

there are many other things, many other translations

有很多种翻译方式

the word paṭiccasamuppāda

巴利语是：paṭiccasamuppāda itself is a difficult word to understand

这个巴利语很难理解

and I don’t intend to explain this to you

我不打算给你们解释

according to the explanations given in visuddhimagga it is too involved

根据清净道论里的解释，太复杂了

so just understand that this is doctrine of dependent arising or dependent origination or

只要明白这是缘起法

a doctrine that teaches us that everything that arises is dependent upon some other things

或者是万事万物都依赖于其他事物

and this dependent origination was known to the buddha even before his enlightenment

佛陀在觉悟之前，就明白了缘起法

now first let us say that

首先，我们要说

dependent origination is not a creation of the buddha

缘起法并不是佛陀发明的

buddha himself said

佛陀自己说过

whether tathagatas appeared in the world or they do not appear in the world

不管如来有没有出世

there remains this structure of conditions

这种因缘的构建都是存在的

that means there remain this elements of causality in the world

就是说，这些因缘都是客观存在的

a tathagata, tathagata means buddha

如来就是指佛陀

a tathagata appears in the world

如来出现于世

and discovers it and then taught it to the world

发现了这个道理，并且向世人宣讲这个道理

so it is not the creation of the buddha

这不是佛陀发明

buddha did not create dependent origination

佛陀并没有发明缘起

but it is his explanation of what’s going on in the world

但这是他对于世界万事万物的解释

and it seems that buddha was familiar with dependent origination even before he became the buddha

这样可以看出，在成佛之前，佛陀就已经很熟悉缘起法了

now you all know that

大家现在都知道

buddha or rather the bodhisatta

佛陀，或者成佛之前的悉达多菩萨

spend six years in the forest

在森林里用六年的时间

practicing meditation to attain buddhahood

禅修，然后成佛

on the last day of his six years, let us say

在六年结束的时候

to make the long story very very short

我们长话短说

because I think you are familiar with this buddha’s renunciation

我想你们都知道佛陀的出家故事

so on the night of the full moon day of may

在五月的满月之夜

he sat down under the bodhi tree, right?

他坐在菩提树下，对吧？

and he practiced meditation

练习禅修

he practiced anapanasati meditation or mindfulness of breathing meditation

他修入出息念

and he gained first jhana, second jhana, third jhana, fourth jhana one by one

依次获得初禅、二禅、三禅、四次

and also he gained the four other immaterial jhanas

他还获得了其他四个无色界禅那

although they are not mentioned in some books

虽然在有些书里，没有提到这点

because in order to attain abhiññā, the supranormal knowledge

因为为了获得神通

one needs to attain all the material jhanas and immaterial jhanas

就要获得所有的色界和无色界禅那

so he attained all these eight or nine jhanas

所以他获得了所有这些八或九个禅那

and then he practice farther

然后进一步修习

and so during the first part of the night

在这个夜晚的初夜分

he gained or he attained the supranormal knowledge

他获得了神通

by which he was able to remember all his past lives

他能看到过去所有世

so that he gained during the first watch of the night

这是初夜分获得的神通

the night is divided into three parts

晚上被分为三个部分

and he went on practicing because that was not the end of the practice

他继续修行，因为还没达到终点

so he went on practicing

他继续修行

and during the second watch of the night

在中夜分

around midnight

也就是在午夜时分

he gained another supranormal knowledge

他获得了另外一个神通

and by that supranormal knowledge

通过这个神通

he was able to see beings dying from one existence and being reborn in another

他能够看到众生从某个生存地死去，投生到另外一个生存地

also he sees that

他也能看到

say, a being dies from this existence

例如，某个众生从这个生存地死去

and is reborn in hell

投生到地狱

because he did unwholesome deed in the past

因为过去世他造了恶业

and then he sees

然后，他看到

another being reborn in the world of devas

另外一个众生投生到天界

in the world of celestial beings

成为天人

and then he also saw that

他也看到

that being was reborn in the blissful state because he did wholesome kamma in the past

众生因为过去世做的善事，投生到天界

so that means

这就是说

buddha saw the law of kamma

佛陀看到了业的法则

very clearly as it were on a screen

就像看屏幕一样，很清楚地看到

so buddha’s teaching of kamma

所以，佛陀关于业的教法

was based on that supranormal knowledge

是基于这种神通的

many people say that buddha borrowed the law of kamma from hindu teachings

许多人说，佛陀从印度教教理借来了业的理论

but if you are familiar with hindu teachings you will know that

但是，如果你熟悉印度教的教理你就会知道

buddha’s law of kamma and the hindu teaching of law of kamma is very different

佛陀所讲的业的法则与他们是很不同的

so in the law of kamma taught by the buddha

佛陀所讲的业的法则

there is no agent, there is no lord or no one administering the justice or whatever

没有中介，没有上帝在主持公道，等等

it is just the natural outcome of wholesome or unwholesome kamma

只是善不善业的自然结果

so buddha discovered the law of kamma during that second or middle part of the night

所以说佛陀在中夜时分发现了业的法则

and then he went on practicing

他继续修行

and during the last part of the night

在后夜时分

from about two am to six am

大概是早晨两点到六点

he practiced vipassana meditation

他修内观

and when he practiced vipassana meditation

当他修内观的时候

he took the factors, you will find the factors later in doctrine of Paṭiccasamuppāda.

他观这些缘起支，在缘起法里会讲到这些

so he took the twelve factors one by one

他一个个缘取这十二支

and practiced vipassana on that factor

以此来修内观

so practice vipassana means

修内观意思是

try to see that that factor is impermanent, suffering and non-soul

去观察这些缘起支是无常、苦、无我

this he did on all twelve factors of dependent origination

他对所有十二缘起支都这样观察

and it is said he practiced millions and millions of times during these maybe four hours

据说在这四个小时里，他修了几百万次

so

所以

at the time he was not yet buddha

在他没有成佛的时候

he was still a bodhisatta

他还是一位菩萨

but even still a bodhisatta

即使他还是菩萨

he knew the dependent origination

就已经知道了缘起法

he knew the factors of the dependent origination

他就知道了缘起诸支

and he practiced vipassana on each of these twelve factors

以此十二支修内观

again and again, again and again

不断重复地修

and he was practicing vipassana on the twelve factors

当他以此十二支修内观的时候

at times

有时候

he stopped vipassana

他停止内观

and entered into the fourth jhana

进入第四禅那

and after living in the fourth jhana for sometime

在第四禅那呆一段时间后

he got out of fourth jhana

他从四禅中出来

and then he continues his vipassana

继续内观

so in this way

这样

he entered into the fourth jhana

他进入四禅

and then went back to vipassana and so on

然后再回来内观，等等

why did he do that?

他为什么这样做

now it is said that vipassana is very difficult

修内观是很困难的

so when you practice vipassana

当你修内观的时候

what you see is what you do not want to see

你看到的，都是你不想看到的

what you see is dissolution

你看到的是消亡

things disappearing, right?

事物灭去，对吧？

so that is what we don’t want to see

这是我们不想看到的

what we are seeing, the dissolution of things, dissolution of mind and matter when we practice vipassana meditation

修内观时，我们看到的是名法和色法的灭去

and so vipassana meditation is a tough job

所以内观禅修是很艰难的事情

so when doing a tough job

当我们做这些困难的事情时

we have to use our intellect or our wisdom

需要使用我们的理智或智慧

and that wisdom is like a sword cutting hard object

这种智慧就像是一把剑砍硬物

so when you cut a hard object with the sword

当你用剑砍一个硬物时

it becomes blunt

它变钝了

then you have to sharpen it

你需要打磨它

so you have to sharpen it and then cut again

打磨之后，再去砍

so in the same way when he practiced vipassana on these factors and

同样，当我们在十二缘起支上修内观

seeing that they are impermanent and so on

观察它们的无常等

his wisdom becomes maybe a little blunt

他的智慧变得有点钝

and so he went back into the fourth jhana

然后它回到四禅

for sometime

呆一段时间

like sharpening his wisdom

如同在打磨他的智慧

and then after that he went back to vipassana and practiced again

然后，他再回到内观，继续修习

so in this way, he practiced vipassana

这样，他修习内观

for, let us say, about four hours

暂且说，修了四个小时

for the last watch of the night

整个后夜分都在修

so as a result of this practice

这样修习之后的结果就是

he reached enlightenment as the dawn came

在黎明时分，他获得了觉悟

so when he reached enlightenment

当他获得觉悟之后

that means he reached the four stages of enlightenment one after another

意思就是他依次获得了四个层次的觉悟

in rapid succession

以很快的速度

first, say, sotapatti stage

首先，例如是须陀洹

and then sakadagami state and so on

然后是斯陀含等等

so when the dawn came

当黎明的时候

then he reached the fourth stage of enlightenment

他就达到了第四个觉悟的阶段

and he became the buddha

也就是成佛了

as soon as he reached the fourth stage of enlightenment

他获得了觉悟的第四个阶段

omniscience also came to him

也就是全知全觉了

knowing whatever he wants to know

只要他想知道的，他都能知道

so he was endowed with the destruction of defilement

所以他就断除了烦恼

and all knowing wisdom

全知全觉

so what I want to say here is

我这里想说的是

the dependent origination was familiar to the buddha even before he became the buddha

即使在成佛之前，佛陀就已经熟悉缘起法了

and he practice vipassana on the twelve factors of the dependent origination

他在十二缘起支的基础上修内观

and he contemplates on them many times millions of times

审察这些缘起支很多次，几百万次

and that is why vipassana he practiced there under the bodhi tree

所以他在菩提树下修的内观

is called mahavipassana the grand vipassana

被称为大内观

not like vipassana we do here

不像我们修的普通内观

so buddha’s vipassana was a grand vipassana

所以佛陀的内观是大内观

taking the twelve factors of dependent origination one by one

依次缘取十二缘起支

and contemplating on them as anicca dukkha and anata

观察它们的无常、苦、无我

ok, so he reached the fourth stage of enlightenment

所以，他达到觉悟的第四阶段

and he became the buddha

并且成佛

now after he became the buddha

成佛之后

he sat on that spot for seven days

他在菩提树下坐了七天

without breaking his sitting

没有起座

and while you are sitting there for seven days under the bodhi tree

当他在菩提树下坐了七天的时候

he was again contemplating on the dependent origination

他再次审察缘起法

in the regular order and in the reverse order

顺序和逆序

now regular order means the arising and reverse order means cessation not backward

顺序就是生，逆序就是灭，不是倒过来

but cessation is called here reverse order

灭在这里被称为逆序

so he was contemplating on the dependent origination for seven days under the bodhi tree after he became the buddha

在成佛之后，他在菩提树下持续了七天审察缘起法

and then

然后

after that, say, two months after his enlightenment

他觉悟之后过了两个月

he started his teaching

他就开始转法轮

so from that time on

从此之后

he taught the dependent origination many times

他多次教授缘起法

now his ministry lasted for forty five years

他讲法四十五年

so during these forty five years

在这四十五年里

he taught the dependent origination many times

他多次宣讲缘起法

and you can find the teaching of dependent origination in many books especially in the collection called samyutta nikaya

你们可以在很多佛经里找到缘起法，特别在相应部里

so he taught the dependent origination again and again during these forty five years

所以，他在这四十五年里，不断地宣讲缘起法

since he was very familiar with the dependent origination

因为他非常熟悉缘起法

his teachings were varied, different

他的教法就不拘一格

he taught differently to different audiences or different beings

针对不同的受众，他会因材施教

sometimes, he would pick up in the beginning

有时候，他从开始讲起

and then he would go to the end

然后讲到结束

sometimes he would pick up from the end and then go backward to the beginning

有时候，他从结束的时候开始讲，一直讲到开始

and sometimes he would pick up in the middle

有时候，他从中间开始讲

and go forward or backward

向前或向后讲

so he was adept with these dependent origination

他对缘起法是如此纯熟

that he taught in many different ways

他用不同的方式进行教学

so now

现在

we are going to study this dependent origination or dependent arising, whatever you may call it

我们就来学习缘起法

first I want you to be familiar with the formula of the dependent origination

首先，我希望你们熟悉缘起的公式

the regular formula for dependent origination begins with avijja-paccaya sankhara and so on

通常的公式是：无明缘行等等

but there is a short form of that formula also

但是这个公式有一个简明版

and you can find that on page 293

你们可以在293页看到

about the middle of the page

该页中间

if you don’t want to learn the long formula

如果你们不想记忆长的

you can just memorize this short formula

你就可以记忆这个简短的

when this exists that comes to be, with the arising of this, that arises

此有故彼有，此生故彼生

this is a very brief statement of dependent origination

这是缘起法的超级简要版

so for those who are very gifted, just this may be enough

对于利根的人，这个就够了

[laughs] [笑] but for us, no

但是对于我们来说，这个还不够

so we have to the detail teaching of dependent origination, so

所以，我们要探讨缘起法的详细内容

here when this exists that comes to be

这里：此有故彼有

with the arising of this, that arises

此生故彼生

this is a very very short

这个是非常简短

but meaningful dictum

但是非常有意义的格言

so when this exists, that comes to be

此有故彼有

with the arising of this, that arises

此生故彼生

or in pali here imasmin sati, idam hoti

巴利语：此有故彼有

Imassu uppada idam uppajjati, so

此生故彼生

and there is another verse

这里还有一个偈子

describing the dependent origination in brief

简要地描述了缘起

and that verse was actually taught to the venerable sariputta by the venerable assaji

这个偈子实际上是阿说示教给舍利弗的

now venerable sariputta

舍利弗尊者

before he became the venerable sariputta

在成为舍利弗尊者之前

he was an ascetic

他是个苦行者

belonging to a different teaching

不在佛陀的僧团里

so one day he saw the venerable assaji

有一天他看到阿说示尊者

who was the youngest of the five disciples of the buddha

阿说示是佛陀座下五比丘中最年轻的

and he was pleased with the venerable assaji’s demeanor

他看到阿说示的威仪，很欢喜

and so he approached venerable assaji and asked

所以他就亲近阿说示，问他

who his teacher was and what teaching he teaches and so on

问他的老师是谁，教什么样的法等等

and so the venerable assaji said, I don’t know much I am new to this teaching

阿说示尊者说，我知道的也不多

then sariputta said

尊者舍利弗说

either much or little, just tell me

不管多少，跟我讲讲

I can understand even if you just give me a little bit, so

哪怕你只是稍微讲讲，我也能明白

the venerable assaji uttered a verse

所以阿说示尊者就讲了一个偈子

and you may be familiar with that verse also, ye dhammā hetuppabhavā你们可能也熟悉这个偈子：诸法从因生, tesam hetum tathagato aha and so on

如来说其因；彼亦从因灭，此大沙门说。

so that means

意思就是

there are states that spring from the cause

诸法从因生

that cause the buddha teaches

佛陀宣讲了这个因

and also there are cessation buddha teaches

佛陀也宣讲了诸法之灭

so this is the teaching of the buddha

这就是佛陀的教法

and for venerable sariputta

对于舍利弗尊者

it is more than enough

这已经足够了

there are four lines in this verse

这个偈子一共四句话

after listening the first two lines

听到前两句

he became a sotapanna

他证得了须陀洹

so that verse also gave us the teaching of paṭiccasamuppāda or dependent origination in a very brief form

这个偈子也是缘起法的简要形式

so whatever states arise from the cause

诸法从因生

that cause buddha declared

如来说是因

and also he declared the cessation of this

诸法从因灭，是大沙门说。

so actually, the four noble truths are included in that also

实际上，四圣谛也被包括在里面

but we are not so gifted as the venerable sariputta

但是我们没有舍利弗尊者根器利

and so we have to go through the detail explanation of these to understand

所以我们需要详细地去理解

so the dependent origination or here

缘起法在这里

it is called dependent arising

依赖他法而生起

so dependent arising, the formula of dependent arising

缘起的公式

you will see on page 294

你们可以看第294页

if you don’t mind, I would like you to memorize the pali also

如果你们不介意，请将巴利语也记下来

avijjā-paccayā saṅkhārā无明缘行

sankhāra paccayā viññāna

行缘识

viññāṇa-paccayā nāmarūpaṃ识缘名色

nāmarūpa-paccayā saḷāyatanaṃ名色缘六处

saḷāyatana-paccayā phasso

六处缘触

phassa-paccayā vedanā触缘受

vedanā-paccayā taṇhā受缘爱

taṇhā-paccayā upādānaṃ爱缘取

upādāna-paccayā bhavo

取缘有

bhava-paccayā jāti

有缘生

jāti-paccayā jarā maraṇaṃ生缘老、死、

soka-parideva-dukkha-domanass’-upāyāsā sambhavanti

愁、悲、苦、忧、恼

evam etassa kevalassa dukkhakkhandhassa samudayo hoti

如是生起了这整堆苦

that is the paṭicca-samuppāda or dependent origination

这是缘起法

and the translation you see below

下面是翻译

(1) Dependent on ignorance arise kammic formations.

一、缘于无明，行生起；

(2) Dependent on kammic formations arises consciousness.

二、缘于行，识生起；

(3) Dependent on consciousness arises mind-and-matter.

三、缘于识，名色生起；

(4) Dependent on mind-and-matter arise the six sense bases.

四、缘于名色，六处生起；

(5) Dependent on the six sense bases arises contact.

五、缘于六处，触生起；

(6) Dependent on contact arises feeling.

六、缘于触，受生起；

(7) Dependent on feeling arises craving.

七、缘于受，爱生起；

(8) Dependent on craving arises clinging.

八、缘于爱，取生起；

(9) Dependent on clinging arises existence.

九、缘于取，有生起；

(10) Dependent on existence arises birth.

十、缘于有，生生起；

(11) Dependent on birth arise decay-and-death,

十一、缘于生，老、死、

sorrow, lamentation, pain, grief, and despair.

愁、悲、苦、忧、恼生起。

Thus arises this whole mass of suffering.

如是生起了这整堆苦。

this is the formula for the dependent origination

于此，这是缘起法。

but there are many terms that need explanation

但是这里很多名相都需要解释

so we just don’t understand by reading this translation like kammic formations

例如“行”，在这里，并不好理解

and then existence and so on

还有“有”等等

so we have to go to more detail to understand

我们需要更详细地去了解

the dependent origination

缘起法

so we will continue our study of dependent origination tomorrow

我们明天继续学习缘起法

so

所以

there is one question here

这里有一个问题

question 1: sayadaw has told that unwholesome states cannot overcome wholesome states

尊者讲过不善法不能克服善法

so “overcome” means actually to abandon or to destroy

“克服”实际就是“舍弃”、“消灭”

at the same time it has often been told

同时，我们经常听到说

that all beings were originally enlightened

众生本来是觉悟的

but according to theravada buddhism

但是根据上座部的教法

it is not true

这种说法是不对的

all beings were originally enlightened

众生本觉

if all beings were originally enlightened

如果所有众生本来已经觉悟了

then why practice for enlightenment

那为什么还要为了觉悟去修行呢

you’re already enlightened, you don’t need to do anything to get enlightenment

你已经觉悟了，不需要再通过修行去觉悟

so maybe in mahayana it is told in that way, I’m not sure

所以，或许大乘是这样教的，但是我也不是很肯定

so all being were originally enlightened

“所有众生本来都是觉悟的，

can sayadaw help reconcile these two teachings, so

尊者能不能调和这两种教法？”

actually

实际上

all beings are not originally enlightened

所有众生并非本来就是觉悟的

and according to the teachings of theravada

根据上座部的教法

we begin with our life with lobha

我们的生命一开始就有贪

it is said that

我们说

in the first thought process of rebirth

在结生的第一个心路过程里

the first javana movement

第一个速行刹那

is always accompanied by lobha

总是伴随着贪

it is called bhavanikanti

它被称为：有欲

that means attachment to bhava

意思就是贪着于有

so a person is reborn in an existence

所以当投生的时候

then the first javana moment that arises in that person in that being is always accompanied by attachment to that life

这个人生起的第一个速行总是伴随着贪的

whether a being is born in hell

不管是投生到地狱

or in states of misery

或者投生到恶道

there is invariably this attachment to life

都有这种对生命的贪执

so actually we begin with akusala or unwholesome

所以，实际上，我们始于不善

and also we have this latent tendency of the mental defilements in our mental continuity

我们在相续里也有随眠烦恼

and that, and to eradicate those latent tendencies we practice meditation

为了断除这些随眠烦恼，我们就禅修

so if we have no latent tendencies in our mind if our minds are pure

如果我们心里没有随眠烦恼，是清净的

then we don’t need to practice meditation to make it pure

我们就不需要通过修行来净化自己

so

所以

we’re not originally enlightened or

我们并不是本来就觉悟了

we’re not enlightened at all

我们根本没有觉悟

until we practice meditation and we get enlightenment

除非我们通过修行来获得觉悟

question 2: how can one ensure that one’s next rebirth citta is a sahetuka patisandhi citta with alobha, adosa and paññā?

如何确保下一世的结生心是三因善心

how can one know if one’s bhavanga citta has alobha, adosa and paññā?

如何知道有分心具有无贪、无嗔、无痴？

now

现在

to ensure that one’s next rebirth citta is a sahetuka patisandhi cita with alobha, adosa and paññā要确保下一世的结生心是无贪、无嗔、无痴

one has to take care

必须要谨慎

that whenever one does a meritorious deed

在行善的时候

it should be accompanied by these three roots

必须具有此三因：

alobha, adosa and amoha or paññā无贪、无嗔、无痴

so it is very important

这很重要

that whenever you do a meritorious deed

你在做善事的时候

your mind or your consciousness

你的心

must be accompanied by these three roots

必须具有这三因

alobha means non greed, adosa means non hate and amoha means understanding paññā无贪就是不贪婪，无嗔就是没有嗔恚，无痴就是慧

because only when the kamma performed here is accompanied by these three roots

因为只有伴随这三因造的业

will the result be with three roots

才会导致这三因的果

even then, you have to do it so that these three root wholesome kamma is the best one

即便如此，你也要确保这三因善业是最殊胜的

if it is not the best one, if it is inferior

如果不是殊胜的，是低劣的

or if it is of inferior class

如果是属于低劣的

then your rebirth consciousness will not be accompanied by paññā那么你的结生心就没有智

so that I think I explained in the fifth chapter

我想我在第五章的时候讲过

in the fifth chapter they are mentioned, the kamma as three root superior three root inferior and so on

在第五章有三因殊胜善业，三因低劣善业等等

only three root superior can give results as three root rebirth

只有三因殊胜善业才能导致三因结生

so to ensure that your next rebirth citta is sahetuka patisandhi citta with alobha, adosa and paññā所以，为了保证你的下一世结生心是三因结生

then you have to be careful when you do meritorious deeds

你在行善的时候必须谨慎

don’t do meritorious deeds coarsely or carelessly

不要漫不经心地行善

try to think of the law of kamma

要思量业的法则

when you do meritorious deeds

当你在做善事的时候

that you believe in the law of kamma

你相信业的法则

you believe that there is kamma and you also believe there are the results of kamma and so on

你相信业、业报等等

and so with that understanding

带着这样的理解

you do the meritorious deeds

去做善事

so that is very important, I would like to ask you to be careful when you do meritorious deeds

这很重要，我希望你们做善事的时候要谨慎

because most people do it without thinking of the law of kamma

因为许多人做善事，并不会想业的法则

although they have belief in law of kamma

虽然他相信业的法则

it should be invoked at the moment of, say, doing the meritorious deeds

但是在做善事的时候，必须要生起这种想法

suppose you’re doing a dana, you’re doing a giving

假设你正在布施

so at the moment of giving

在布施的时候

your mind should be accompanied by that understanding

你的心必须伴随着这种智

that understanding of law of kamma

知道业的法则

basically, you believe in the law of kamma that’s why you’re buddhist

从根本上说，你相信业的法则，所以才被称为佛教徒

[laughs] [笑] but if you do not invoke that understanding right at that moment

但是如果你在那时候没有生起这样的理解

then your consciousness at that moment is not accompanied by understanding

那么你那时候生起的心就不是智相应

that means your merit is not accompanied by three roots

就是说你的善行不是三因的

so if your merit is not accompanied by three roots

如果你的善行不是三因

it cannot produce three root results

就不能产生三因果报

but how can one know if one’s bhavanga citta has alobha, adosa and paññā?

那么怎么知道某人的有分心是无贪、无嗔、无痴

now bhavanga citta, you have to understand the bhavanga citta first

有分心，你必须先理解有分心

and bhavanga citta is very difficult to see

有分心很难看到

we are not aware of bhavanga cittas arising and disappearing

我们意识不到有分心的生灭

even when I’m talking now and you’re listening to me

即使我现在在讲话，你们在聆听

there are thought processes going on in your mind

你们心里有很多心路过程

and each thought process is followed by moments of bhavangas

每个心路过程都跟随着有分刹那

and then another thought process, then bhavanga and another thought process

然后是另外一个心路过程，然后是有分，然后是另外一个心路过程

and it is very difficult to see the bhavanga

有分心很难看到

it is almost impossible to know one’s bhavanga citta

几乎不可能知道某人的有分心

has alobha, adosa and paññā是无贪、无嗔、无痴

question 3: can you please explain the four ways of personality view

你能不能解释一下四种身见

text page 267

课本267页

one regards materiality as self

以色蕴为我

self as possessing materiality,

我拥有色蕴

materiality as in self,

色蕴在我里面

or self as in materiality.

我在色蕴里

now one regards materiality as self means

以色蕴为我，意思就是

one takes materiality to be self

认为色蕴是自己

or one say, this is self

或者他说，这是我

let us say rupa

我们用巴利语来称呼它

materiality means rupa

色法就是rupa rupa is self

色法就是自己

so, this is one way of having personality view

这是身见的一个方式

rupa is self

色蕴是自己

the next is self as possessing materiality

另一个是我拥有色蕴

that means

意思就是

rupa is the property of self

色法是我的属性

self is one thing, rupa is another

我是一个东西，色法是另外一个

in the first, self and rupa are the same

第一种，自我和色法是一回事

he takes rupa as self, so self and rupa are same

以色法为自我，所以色法和我是一样的

but in the second one,

第二种

self is one thing and rupa is another

自我和色法是不同的

and self possesses rupa

我拥有色法

or rupa is the property of self

或者色法是自我的属性

so that is another way of personality view

这是另外一种身见

and then materiality as in self

然后是色蕴在我里

so that is rupa is in self

色法在我里

there is rupa in the self

色法在自我里

self may be understood as something, say, something substantial

自我可以被理解为某东西，主要的东西

and then there is materiality or rupa in that self

自我里面有色法

like there is a thing in the box or something like that

就像盒子里装了东西之类

and then the fourth one is self as in materiality

第四种就是自我在色蕴里

so here

这里

there is self in rupa

自我在色法里

so it is going one to another, right?

调换过来了，对吧？

so rupa in self and self in rupa

色法在我里，我在色法里

so there are different ways of taking self

所以对于自我有不同的观点

and so these are the four ways of taking self regarding materiality or rupa

这就是对于自我和色蕴的四种身见

and the same with the feeling, perception, mental formation and consciousness

同样地，受想行识蕴也是如此

question 4: Saññā make marks on the obejct which allow us to remember, but mind is a series of rising and disappearing of mental process

想心所标记所缘，我们就有记忆但是心理活动只是心路过程的生灭

does saññā is also subject to this rule?

想心所也服从这个规则吗？

how does each saññā able to keep the records, marks, memory when they are subject to change?

如果每个想心所都有生灭，怎么能记录、标记、记忆？

or they are subject to not change when they’re subject to disappearing?

或者当它们消失的时候，并没有变化？

in what way, object that was previous marked by a saññā able to pass to the subsequent saññā?

被前一个想心所标记的所缘怎么传递到下一个想心所？

now

现在

we accept the moment we existence of states

我们接受诸法存在的刹那

so the mental states arise this moment

心所生起于此刹那

and then it disappears

然后灭去

but there is another mental state arising, let’s say saññā但是会有另外一个心所生起，以想心所为例

one saññā arises, it disappears

一个想心所生起，然后灭去

and then there is another saññā arising and disappearing and there is another saññā and so

然后又有一个想心所生起又灭去，然后又有下一个想心所生起又灭去

so these saññās arising are in one continuity

所以这些想心所的生起是相续的

since they arise in one continuity

因为它们相续地生起

the quality of the first saññā第一个想心所的品质

is inherited by the following saññā被接下来的想心所继承

and again the following saññā and so on

下一个想心所再继承，等等

so in this way, the memory or the saññā is maintained through this series of the arising and disappearing of saññā这样，通过想心所的生灭序列，记忆得到保持

not that memory is permanent and exist all through to the end

不是说记忆是永恒的，从开始一直持续存在到最后

but at every moment it is new

在每一个刹那，记忆都会更新

but since it is the outcome, or this is the follower of the former saññā因为它是前一个想心所的追随者

so it gets some of the qualities of the previous saññā, so

它就具有前一个想心所的某些品质，所以

it is, what we call it? transfer, something like that

我们怎么称呼它？传递？诸如此类的

so it is transfered to the next moment and the next moment and so on

它被传递到下一个刹那、下下一个刹那等等

so memory is actually kept in this way

所以记忆实际上是通过这样的方式保存的

not that memory is kept here

记忆并不是保存在某个位置，保存在这里

or kept there at a place

或者保存在那里

but it is somewhere, I know…mental continuity

实际上是一种心理的相续

we cannot say where it is stored

不能说记忆被储存在哪里

but it is there in our mental continuity

它是在我们的相续里

and so when we want to invoke that, then that becomes

所以，我们想激发起记忆

evident to us, so we have the what is called the memory

它们就会出现，我们就称之为记忆

question 5: venerable sir, thanks for your teaching, here is my story, a son and his father

尊者，谢谢你的开示，我讲讲我跟我父亲的故事

week ago my father called up asking money to buy a car

一个星期前，我父亲向我要钱，他要买车

because his car is old

因为他的车太旧了

he detains to spend time enjoy all the material things

他很愿意花时间进行物质享受

hence I refuse to give him the money

所以我就拒绝给他钱

while I spend it to further my study in next year

我要用这些钱用来做明年继续学习的费用

both are suffering, right?

我们两个都为此痛苦，对吧？

am I selfish?

我是不是很自私？

what’s your view?

你的看法是什么？

it keeps bothering me

这个问题一直困扰我

if you have the intention

如果你的动机是

that your father suffer

让你父亲受苦

there may be some akusala for you

或许你就造了恶业

but if your intention is

但是如果你的动机是

for father not to spend in the enjoyment of worldly pleasures

不想让你父亲在世俗享乐上浪费时间

but to further your study, I think it is alright

你自己想去继续求学，我认为是没问题的

so you should not feel remorse or something about this

所以你没必要为此觉得内疚

ok

好

Disk02track21

菩提字幕屋

Bodhi Fansubs ok, yesterday

好，昨天

I introduced you to the doctrine of dependent origination or paṭicca-samuppāda

我向你们介绍了缘起法

I told you

我讲过

that bodhisatta was familiar with the doctrine of dependent origination

菩萨对缘起法很熟悉

even before he attained buddhahood

在他成佛之前就已经很熟悉

and how he practiced meditation, taking the factors of paṭicca-samuppāda or dependent origination as the object of his vipassana meditation

我也讲了，他如何禅修，以缘起支作为内观禅修的所缘

and how he attained buddhahood

还讲了他是如何成佛的

so today we will study

今天，我们要学习

the dependent origination following the formula

根据缘起法的公式进一步学习

so please look at the first page of the handout for chapter eight

请看第八章下发资料第一页

so yesterday we read the formula

昨天我们读了这个公式

and so here is the formula again

今天再读一遍

the Avijjā-paccayā Saṅkhārā无明缘行

Sankhāra paccayā viññāna

行缘识

Viññāṇa-paccayā Nāmarūpaṃ识缘名色

Nāmarūpa-paccayā Saḷāyatanaṃ名色缘六处 Saḷāyatana-paccayā Phasso

六处缘触

Phassa-paccayā Vedanā触缘受

Vedanā-paccayā Taṇhā受缘爱

Taṇhā-paccayā Upādānaṃ爱缘取

Upādāna-paccayā Bhavo

取缘有

Bhava-paccayā Jāti

有缘生

Jāti-paccayā Jarā Maraṇaṃ生缘老、死、

yesterday the manual the text is Jarā Maraṇa

昨天概要精解上的文本是：老、死

Soka-parideva and so on

愁、悲等等

here I have Jarā Maraṇaṃ这里的老、死（后面加了一个ṃ）

they mean the same thing

它们的意思是一样的

but I prefer this reading: Jarā Maraṇaṃ但是我喜欢后面加一个ṃ

and then soka-parideva-dukkha-domanass’-upāyāsā sambhavanti

愁、悲、苦、忧、恼

Evam etassa It should be read evametassa

应该读成：evametassa not evam etassa

不要分开

so evametassa kevalassa dukkhakkhandhassa samudayo hoti

如是生起了这整堆苦

now if you look at the numbers, what do you see?

如果你们看序号，发现了什么？

after ten 10之后

what is the number?

序号是多少？

it is twelve, so that should be eleven

是12，那个应该是11 and number twelve should be in front of Jarā Maraṇaṃ所以老死前面应该是12 so eleven Jāti-paccayā and

生前面应该是11 twelve Jarā Maraṇaṃ

12老死

and then soka-parideva and so on

然后是愁悲等等

and avijjā means ignorance avijja意思是无明

not knowing or not understanding

不知道、不理解

and it is explained as not knowing the four noble truths in suttanta

它在经里被解释成：不知道四圣谛

and in abhidhamma it is explained as

在阿毗达摩里，被解释成：

not knowing the four noble truths plus not knowing the aggregates in the past

不知道四圣谛，还有：不知道过去的诸蕴

not knowing the aggregates in the future

不知道未来诸蕴

not knowing the aggregates both in the past and in the future

不知道过去和未来的诸蕴

and not knowing the dependent origination

不知道缘起法

so not knowing these eight things

所以，不知道这八法

is explained as avijjā就是无明

avijjā means not knowing, vijjā means knowledge or knowing and “a” means not avijja意思是无明，

vijja是“明”，a是“无”。

and so avijjā means not knowing

“无明”就是“不知道”

sometimes, wrong knowing is called not knowing

有时候，“错误的理解”也是无明

people know what is impermanent to be permanent, what is suffering to be not suffering

把无常理解成常，把苦当成不苦

what is non soul to be soul

把无我当成有我

what is ugly to be beautiful and so

把丑当成美

knowing wrongly is also called avijjā错误地了解也被称为无明

and the second

第二个

is sankhāra, kamma formations

行

so I explained the word sankhāra yesterday or the day before yesterday

我在昨天或者前天讲了这个“行”

so sankhāra here is used in the sense of active

“行”这里的意思是主动态的

those who do

就是造作者

those who do means those who produce

造作者就是制造生产者

so sankhāra actually is the name of cetana or kamma

所以“行”实际上就是“思”心所或者“业”

and other mental factors along with cetana are also called sankhāra

其他与思心所同生的心所也被称为“行”

and this word sankhāra is used in plural

这个“行”在这里是复数

that is why you have the verses like sabbe sankhāra anicca and so on

像在：诸行无常的偈颂里

so here also in the plural number sankhāra

这里的“行”也是复数

so kamma formations simply means kamma

所以“行”就是指“业”

it means the cetasika cetana

意思就是“思心所”

concomitant with wholesome and unwholesome types of consciousness so

与善心和不善心同生

we will come to them later

稍后我们再讲

and number three is viññāṇa

第三个是：识

viññāṇa is a synonym for citta or consciousness

识是心的同义词

so consciousness is sometimes called viññāṇa

心有时候又被称为“识”

sometimes called citta, sometimes mana or mano

有时候被称为：citta或者mana so they mean the same thing

它们都是一个意思

viññāṇa here means consciousness

识在这里就是心

so let us strike out the word resultant

这里划掉“果报”

because in the sentence “sankhāra paccayā viññāna, viññāna means resultant consciousness”,

因为在：行缘识，“识”意思是果报心。

but in the sentence “viññāṇa-paccayā nāmarūpaṃ”

但是在：识缘名色

it means both resultant and non-resultant consciousness

它指：果报心，也指非果报心

so here let us say just in general consciousness

所以这里我们用一般性的“心”

number four nāmarūpa mind and matter

第四个：名色

in pali nāma is one word and rūpa is another word

在巴利语里，

nama是一个词，rupa是另外一个词

and they are joined together, so when they are joined together

这里它们被结合成一个词，当成为一个词的时候

they are used in singular number

用的是单数形式

and when we translate it

但是我们翻译的时候

as mind and matter in English it may be plural

就是：名法和色法，在英语里可能是复数

or if we want to make it singular we can put the hyphens after “mind” and “and”

如果我们想把它们看成单数，就要在中间用短线连起来

taking it as just one unit

将它们视为一个整体

and number five is saḷāyatana

第五：六处

now you have met the word āyatana base

之前大家也学习了“处”

sa here means six sa在这里的意思是“六”

so sāyatana means six bases salayatana意思就是：六处

here also in pali it is in singular number

这里在巴利语里，也是单数

but in English it is plural, six bases

但是英语是复数，六处

six internal and six external bases

六内处和六外处

and number six phassa, contact

第六：触

so contact is not just meeting together of somethings

触不只是事物之间的接触

but it is a mental state

它是一种心所

that arises out of the meeting of the three that is the sense, the object and consciousness

触是根、所缘及心相会于一处

and number seven is vedanā feeling

第七个是：受

pleasurable feeling,

乐受

displeasurable feeling and neutral feeling

苦受，舍受

and number eight taṇhā craving

第八个：爱

so taṇhā literally means thirst

“爱”字面意思是“口渴“

when you are thirsty you want to drink water

当你口渴的时候，就想喝水

and you cannot get enough of water

总是喝不够

in the same way when there is taṇhā

当“渴爱”生起的时候

you cannot get enough of things

你总是填不满它

so it is called in pali taṇhā and it is

所以巴利语就是tanha translated in English as craving

翻译成英语就是“渴爱”

it is actually lobha among the fifty two cetasikas

实际上是52心所中的贪心所

and number nine, upādāna

第九：取

you have met upādāna in the seventh chapter

在第七章的时候，大家学习了“取”

and it is translated as clinging

翻译成“执取”

now upādāna is made up of upa and ādāna

这个巴利词由upa和adana组成

upa means firmly, ādāna means holding, holding on upa意思是牢固地，adana意思是抓取

so firmly holding on something

牢固地抓取某事物

is called upādāna

就被称为：取

and how many upādānas are there?

有多少种取？

four upādānas

四种取

but according to ultimate reality there are only two, two cetasikas

但是根据究竟法，只有两种，两个心所

the first one is lobha and the other one is diṭṭhi or attachment and the other one is wrong view

一个是贪心所，另外一个是邪见心所

so these two are called upādāna, clinging

这两者被称为：取

they are called upādāna because they hold on to the object firmly

之所谓被称为“取”，是因为它们牢牢地握住所缘

and once you hold on to the object, they will never let go

只要握住了所缘，就不会再放手

and the number ten is bhava

第十：有

and it is translated as becoming

被翻译成：存有

and there are two kinds of bhavas

有两种“有”

the first kamma bhava and the second in pali it is upapatti bhava

业有、生有

so here translated as kamma process and rebirth process

这里翻译成：业的过程、结生过程

now the word bhava can mean something that comes into being

这里的“有”可以指：存有的事物

so it is existence

所以是”存有“

and also it means something out of which some other thing arises that means the cause of something

也可以指事物存有的生起的原因

so when we take bhava as the cause of something to arise

当我们将“有”解释成事物生起的原因

we mean kamma

我们就是指业

because kamma produces results as rebirth

因为业产生果报和结生

and also resultant consciousness and kamma born matter

还有果报心和业生色法

when we take bhava to mean something that arises

如果我们将“有”解释成生起的事物

that means existence

那么它的意思就是“存有”

then it is the rebirth process that it means

那么它就是指结生的过程

so bhava has two meanings

所以“有”具有这两个意思

cause of bhava and bhava itself, cause of existence and existence itself

存有的原因、存有本身

so there are two kinds of bhavas

所以有两种“有”

number eleven is jāti, jāti means birth coming into being

第十一：生

and number twelve jarā maraṇa

第十二：老死

jarā means getting old, so aging

老：衰老

and maraṇa means death

死：死亡

and soka sorrow,

愁：忧愁

parideva, lamentation, lamention means crying, saying some words

悲：边哭边喊

and dukkha means bodily pain

苦：身体上的痛苦

domanassa means mental pain

忧：心理上的苦

and generally translated as grief

通常翻译成：忧

and upāyāsā, now upāyāsā is translated as despair upayasa被翻译成：恼

actually upāyāsā is made up of upa and āyāsa

这个词由两部分组成：upa和ayasa upa means excessively upa意思是过量的

and āyāsa means burning or something like that ayasa指燃烧之类的

so upāyāsa means burning in the mind

恼的意思是心中怒火中烧

anguish caused by excessive domanassa, that is called upāyāsa

由过量的忧造成的愤怒，就是恼

and in the commentaries, the difference between soka, parideva and upāyāsa is given with a simile

注释书通过比喻解释了愁、悲、恼的区别

so soka is like oil boiling in the pot

愁就像是锅里的油烧开了

and parideva is like the oil spilling over after boiling

悲就是油烧开了之后，继续烧，溅出来

and upāyāsa is the oil becoming dry through excessive cooking or excessive burning

恼，就是再继续烧，油被烧干了

so they are all unwholesome mental states

它们都是不善心所

and then the sentence at the end: eva metassa kevalassa dukkhakkhandhassa samudayo hoti

最后一句是：如是生起了这整堆苦

eva means in this way or thus eva意思是：如是

etassa kevalassa dukkhakkhandhassa dukkhakkhandha means a mass of suffering dukkhakkhandha，意思是一堆苦

kevalassa means the whole or unmixed kevalassa指整个，不混杂的

and etassa means that etassa指那个

so samudayo means arising and hoti means there is samudayo意思是生起，hoti就是有

so thus there is the arising of that whole mass of suffering

如是生起了这整堆苦

when we understand suffering as something that has a beginning and an end

如果我们知道苦有开始也有结束

we know that all of these are suffering because

我们知道这些都是苦，因为

all of these avijjā and others have a beginning and end so they are impermanent and so they are suffering

所有这些无明等等，都有开始和结束它们都是无常的，所以都是苦

so when dependent upon avijjā, saṅkhāras arise and so on

缘于无明，行生起，等等

that means the arising of dukkha, the arising of suffering

就是说苦的生起

now let us follow the train of thought made by boddhisattas

我们现在跟随菩萨的思维训练过程

it is said that every bodhisatta

据说每位菩萨

was familiar with the doctrine of dependent origination

都对缘起法很熟悉

and they found out these doctrine of origination through logical thinking

他们通过逻辑思维发现缘起法

and so their thinking begin with what is real at hand

他们的思维从现前的真实情况开始

what is real for us now is aging and death

对于我们来说，眼前最真实的就是老、死

immediately after rebirth

结生之后，立刻

immediately after conception in the mother’s womb

在母胎结生之后，立刻

that is for human beings and others

对于人类和其他众生而言

aging sets in

就开始衰老了

so aging comes not fifty years after birth or sixty years after birth

所以衰老并不是要等到五六十岁才开始

actually aging comes immediately after conception

实际上，从结生的时候，立刻就会衰老

so the first moment is the arising of mind and matter

第一个刹那就是名法和色法的生起

and from the second moment on, there is aging

第二个刹那开始，就有衰老

so that is always aging when one is living

只要活着，就总是在变老

and as you know at the end there is death

大家知道，最终就是死亡

and also there is death at every moment

死亡也是每时每刻都在发生

mind and matter arising and then disappearing

名法和色法生起又灭去

and then another set of mind and matter arising and then disappearing and so on

然后另外一组名色又生起，再灭去

so the disappearing is what we called death

这种灭就是我们所说的死亡

so at every moment also there is arising and disappearing or there is birth and death

所以，在每时每刻，都有生灭，也就有生有死

so bodhisattas contemplated that there is aging and death

所以菩萨思考老、死

and the beings take rebirth and then they become old and then they die

众生投生，然后老死

so what can be the cause of aging and death

老死的原因会是什么呢？

what conditions aging and death

缘于什么，会出现老死呢？

so when they apply what is called yoniso manasikara wise attention to this problem

当他们如理作意的时候

then the understanding dawn upon them that aging and death is conditioned by birth

他们就会明白，老死的原因就是生

now why do we get old? why do we have to die?

我们为什么变老？我们为什么会死？

because we have been born

因为我们出生了

if there was no birth, there would be no aging and no death

如果没有“生”，就没有老死

so aging and death is conditioned by birth

所以老死之缘就是生

because we are born as human beings

因为我们生而为人

we have to undergo aging at every moment and then at the end there would come death

我们每时每刻都要衰老，最终也会死亡

so aging and death are conditioned by birth

所以老死之缘就是生

so birth is the basis for the aging and death

所以生就是老死之缘

then bodhisattas again try to find out what conditions birth

菩萨又探究生之缘

and you can see from this list that

你们从这个列表可以看到

it is bhava means becoming or kamma process that conditions birth

缘于“有”，就有了“生”

now when we try to find the cause of birth or rebirth

当我们去探究生的原因时

we cannot look for the cause in this life

我们不能从此生找原因

because birth means the beginning of this life

因为生意思是此生的开始

so if we want to know the cause of rebirth

如果我们想知道结生的原因

we have to go beyond this life we have to go back to past life

我们要超越此生，回到过去世

and so bodhisattas found that it was kamma or kamma process

所以菩萨就发现是业，业的过程

that conditions rebirth or that produces rebirth

是结生之缘，它导致了投生

and kamma process simply means kamma

业的过程就是业

because being did good kamma or bad kamma in their previous life

因为众生过去世造善业或恶业

as the result of their kamma

作为业的果报

they are reborn in blissful states or woeful states depending on the quality of their kamma

根据业的质量，他们就会投生到善趣或恶趣

so birth is the outcome or product of the wholesome or unwholesome kamma

所以善、不善业的果报就是生

then they went back further

然后他们进一步向前推

what conditions kamma process

业的过程是缘于什么？

why do people do kamma? why do people do kusala and akusala wholesome and unwholesome act

为什么人们会造业，为什么人会造善业恶业？

because they have clinging

因为他们有贪执

they are firmly attached to this thing and that thing

他们贪执于此或彼

they are firmly attached to the blissful realms

他们牢固地执取善趣

they’re firmly attached to gaining a happy rebirth and so on

他们牢牢地执取获得善的投生等等

so when they want to gain a happy rebirth

当他们希望获得善的投生时

they may do something

他们就会有所作为

and sometimes they do what is wholesome and sometimes they do what is unwholesome

有时候，他们做善事，有时候做不善事

so whether they do wholesome and unwholesome act

不管是善行还是不善行

they acquire what is called kamma

他们就造了业

once kamma is acquired

只要造业了

kamma has the potential to give the result

业就有产生果报的能力

and so there is the result as rebirth

所以就会产生结生的果报

so the kamma process is conditioned by clinging

所以业的过程就缘于执取

if there is no clinging there will be no acting

如果没有执取，就没有业

there will be no doing something that is wholesome or unwholesome

也就没有善不善业

for example

例如

we have heard that

我们知道

the life as celestial beings is much better than life as human beings

天界的众生过的比人界幸福

now celestial beings do not have so much sufferings as we have

天界没有我们这么多的苦

although they are not totally free of suffering

虽然他们也没有彻底摆脱苦

but it is much better to be reborn as a celestial being

但是投生到天界就会舒服很多

than to be reborn as a human being

比在人间好

so suppose we want to be reborn in the celestial world

假设我们想投生到天界

then we go to somebody and asked

我们去向某人问

what must we do to be reborn in the celestial world

我们要做什么事情才能投生到天界

then we may meet some people who tell us to do a sacrifice

那个人可能会说，我们要去祭祀

now you sacrifice a lamb you sacrifice an animal

我们要杀一个牲口去祭祀

and then you will go to celestial world

这样就能投生到天界

and we believe in them

我们信任这个人的话

and so we sacrifice an animal

我们就杀生进行祭祀

but sacrificing an animal is killing an animal and so it is an unwholesome act

但是杀生祭祀犯了杀戒，是不善业

we think that it is a correct way to be reborn in the celestial world

我们觉得这是投生到天界的正确方法

but what we are doing is the opposite of what we want to be

但是我们做的是相反的事情

but whether it will bring what we want or what we do not want

不管是不是给我们带来了预期的结果

when we sacrifice an animal we acquire demerit or akusala

当我们杀生祭祀的时候，我们造了不善业

so that unwholesome kamma is conditioned by clinging

这种不善业是由“取”造成的

that is strong desire to be reborn in the celestial world

就是希望投生到天界的强烈愿望

sometimes we may go to a teacher and he will instruct us to do good

有时候，有的老师会教导你行善

you do dana, you practice sila and so on

布施、持戒等等

and so we do dana and sila and we will be reborn in celestial world

我们布施、持戒，然后投生到天界

so when we do dana, when we do sila we acquire wholesome act

当我们布施持戒的时候，就造了善业

this wholesome act or wholesome kamma

这种善业

will enable us to be reborn in the celestial world

会让我们投生到天界

so whether it is unwholesome or wholesome act we do

所以不管是不善还是善业

there is always the result of this act

都会产生业的果报

and so doing the wholesome and unwholesome act

所以造善业还是不善业

is conditioned by clinging

缘于“取”

clinging with attachment or clinging with wrong view

贪执于执着或者邪见

so it is very important that if we do not want to be reborn at all

所以，这很重要：如果我们完全不想投生

we try not to have clinging

我们就不能有：执取

because whether you are reborn in woeful states

因为不管你是投生到恶趣

or whether you are reborn in celestial beings

还是投生到天界

there is still dukkha, there is still suffering

都有苦

so you will get out of suffering so long as you are reborn in this samsara again and again

只要你在轮回里投生，就不能摆脱苦

only when you get out of this samsara do you get free from suffering

只有脱离了轮回，才不会有苦

so it is important that we try to avoid clinging if we do not want suffering to endure for a long time

所以这很重要：如果我们不想长期受苦，就要避免执取

now the bodhisattas contemplate on it further and try to find out what is a condition for clinging

菩萨继续探究，找出“取”之缘

and they find out that the condition for clinging is craving

他们发现缘于“渴爱”，产生了“执取”

now craving is not so strong attachment or greed

“渴爱”不是很强烈的贪

and clinging is strong attachment

而“取”是强烈的贪

there are two kinds of clinging, the attachment and wrong view, wrong view is always strong

有两种取：一种是贪，一种是邪见，邪见总是比较强烈

so the attachment which is not so strong is here called craving

贪不是很强烈的时候，就是“爱”

and when it has become strong so that it cannot let go of the object and then it becomes clinging

当贪变得强烈，不能放下目标，就成了“取”

so clinging is conditioned by craving

所以缘于爱，生起了取

or strong attachment is conditioned by not so strong attachment

或者说，强烈的贪是以不强烈的贪为缘

because there is not strong attachment there is strong attachment

因为有不强烈的贪，所以就有强烈的贪

then what is the condition of, the cause of craving

那么爱的缘是什么呢？

and they find out that because there is feeling, there is craving

他们发现，因为有“受”所以有“爱”

there are three kinds of feelings, pleasant feeling, unpleasant feeling and neutral feeling

有三种受：乐受、苦受、舍受

so when there is a pleasant feeling, you are attached to it

当生起乐受的时候，你执取它

you like it

喜欢它

when there is unpleasant feeling, can attachment arise or not?

当生起苦受的时候，会生起贪执吗？

attachment will arise

贪执会生起

because when there is unpleasant feeling

因为当生起苦受时

you crave for the disappearance for that unpleasant feeling

你渴求苦受的消失

if you have meditated and experienced pain you know that when there is pain

如果你禅修的时候体验到疼痛，你知道疼痛生起

the first thing you want is for it to go away

你首先就希望它消失

so there is craving for this disappearing

所以就存在渴求苦受的消失

and at the same time the craving for the pleasant feeling

同时，渴求乐受

even when there is unpleasant feeling, there can be craving

所以即使生起的是苦受，也会可能存在渴爱

and then there is a neutral feeling

当出现舍受的时候

the neutral feeling is so peaceful and it also the object of craving

舍受很平和，也是渴爱的所缘

so when there is feeling

所以如果有受

there is craving

就有渴爱

so craving is conditioned by feeling

所以缘于受，渴爱生起

so feeling means experience of the object

受就是对所缘的体验

so whenever we experience an object, we have this feeling

当我们体验到所缘时，就有受

as pleasant or unpleasant or neutral

乐受、苦受或舍受

so whether the feeling is pleasant or unpleasant or neutral

不管受是乐受、苦受还是舍受

there can always be craving

总会生起渴爱

when it is pleasant we like it we want to hold on to it when it is unpleasant we want it to go away

当它是乐受时，我们喜欢它，贪执它，如果是苦受，我们就希望它消失

and we want the pleasant feeling to arise and when it is

我们希望乐受生起

neutral feeling also we like it, because it is so peaceful

当是舍受时，我们也喜欢，因为它是平和的

and why is there feeling?

为什么有受呢？

and the bodhisattas found out that

菩萨继续探究，发现

because there is contact there is feeling

缘于触，所以有受

now here contact means not just coming together or meeting together

这里的触不仅仅是聚合在一起

but something that arises out of the meeting together

而是因为聚合在一起产生的事物

so that is what we called phassa or contact

这就被称为触

when there is contact there is always that feeling

缘于触，就会有受

suppose you see something, let’s say something beautiful

假设你看到某物，看到好看的东西

so there are the eyes there is the object there is thing

需要眼睛、被看到的事物

and there is seeing consciousness

还要有眼识

so these three arise

所以需要三者的生起

contact also arise

才会生起触

so the contact is the outcome of the coming together of these three

所以触是以上三者的会合

so when there is contact

触生起的时候

when there is connection between these three

就说明此三者之间有某种关联

there is feeling

就有受

so feeling invariable arises when there is contact

所以有触，就必定生起受

so we cannot avoid feeling if there is contact

如果有触，受就不可避免

so feeling is conditioned by contact

所以缘于触，受就生起

and why is there contact?

那么为什么有触呢？

because there are six internal bases and six external bases

因为有六内处和六外处

that means because there is the eye, there is the object to see, there is contact

就是说，因为有眼睛，有色所缘，所以有触

the object to see comes into the avenue of the eye

色所缘出现在眼根

and then they meet together

它们会合在一起

and seeing consciousness also arises

生起眼识

and then contact also arises

这样触也生起

so contact arises because there are the senses and there are the objects

触的生起，是因为有根和所缘

so contact is conditioned by six internal bases and six external bases

所以缘于六内处和六外处，生起触

and then bodhisattas wanted to find out

然后菩萨想探究

what condition internal bases and external bases, especially internal bases

六内处和六外处，特别是六内处之缘

and they found out that it is mind and matter

他们发现是名色

so mind and matter are the conditions of the bases

所以名色是处之缘

among the bases there are material properties as well as mental things

处之中，有色法也有名法

and they are conditioned by mind and matter

处之缘为名色

actually they themselves are mind and matter

实际上它们本身就是名色

and so these six bases are said to be conditioned by mind and matter

所以这六处之缘就是名色

and then

然后

what conditions mind and matter?

名色之缘是什么？

consciousness

识

now in the word mind and matter, mind means cetasika mental factors

在名色这个词中，“名”指心所

and matter means twenty eight material properties

“色”指28色法

so mind and matter are conditioned by consciousness

所以名色之缘是识

now at the moment of rebirth

在结生的刹那

there is the resultant consciousness

有果报心

along with the resultant consciousness there arise mental factors

伴随果报心生起的有心所

and also there arise material properties caused by kamma

也有业生色法

so at the moment of conception

所以在结生的刹那

the resultant consciousness is the condition

果报心是缘

and the mental factors and kamma born material properties are those that are conditioned

心所和业生色法以此为缘生起

and also at other times

在其他时候

when consciousness arises, it always arises with mental factors

当心生起时，总是伴随着心所

and also it produces the consciousness born material properties

也产生心生色法

so in that case too consciousness is the condition for mind and matter

这样，识也就是名色之缘

and then what conditions consciousness

那么识之缘是什么？

especially the resultant consciousness

特别是果报心之缘

and so the bodhisattas found out that it is the kamma formations that condition consciousness

菩萨发现“行”是“识”之缘

here consciousness means the rebirth consciousness

这里的识指结生心

so rebirth consciousness is the result of kamma

所以，结生心是业的果报

kamma in the past either wholesome kamma or unwholesome kamma

过去善或者不善业的果报

and also there are types of consciousness that arise during life

在生命过程中，生起一些心

that are the result of kamma, they are called resultant consciousness

他们是业的果报，被称为果报心

so the resultant consciousness is conditioned by or actually here produced by what are called kamma formations or just simply wholesome kamma and unwholesome kamma

果报心之缘实际上在这里是行，或者简单说是善、不善之业

and why are there wholesome kamma and unwholesome kammas

为什么有善业、不善业？

now the answer is ignorance

答案就是无明

because we are ignorant of the true nature of things

因为我们对于事物的本性不了解

because we are ignorant of the four noble truths

因为我们对四圣谛无知

because we are ignorant of the dependent origination

因为我们对缘起法无知

we do kamma formation

我们就造业

we perform wholesome and unwholesome act

就有善不善的行为

and so we acquire what are called kamma formations

我们就产生“行”

these kamma formations arise because we have ignorance

这种行的产生是因为我们的无明

with unwholesome kamma formations

对于不善的行

ignorance is a concomitant

无明是同时与之生起的

but with wholesome kamma formations

对于善的行

ignorance is not concomitant

无明没有伴随

but it is a strong support

但是无明是它的坚强基础

for the wholesome kamma formations to arise

这样善的行才能生起

so, so long as there is ignorance

只要有无明

there will always be kamma formations

就有行

those who have no ignorance

没有无明的人

do not acquire kamma formations

就没有行

and those are the buddhas and the aharants

这些人就是佛陀和阿罗汉

so when a person becomes an arahant

所以成了阿罗汉

he is able to eradicate all mental defilements including ignorance

就能够断除所有包括无明在内的烦恼

so an arahant has no ignorance

所以阿罗汉没有无明

since he is free from ignorance

因为没有无明

whatever he does is just an act, just doing

不管他做什么，只是单纯的行为

and that act has no power to give results

这种行为不能产生果报

technically, their actions are called kiriya, functional

这样的行为就是唯作

so they are just functional whatever they do

不管他们做什么，都是唯作

is just the doing

只是单纯的行为

and not productive of any results

不能产生任何果报

so an arahant when he practices dana

所以当阿罗汉布施的时候

he does not get kusala

他不会获得善业

he does not get merit

他也不会获得功德

because

因为

one gets merit only one has ignorance, one has not eradicated ignorance

无明之人才会获得功德

so long as there is ignorance there will be kamma formations

只要有无明，就有行

and when there are kamma formations

有行

there will be consciousness and so on

就有识，等等

so this is how bodhisattas found out the doctrine of dependent origination

这就是菩萨发现缘起法的经过

so they begin with what is important at the moment

他们从当下最重要的事情开始

what is real at the moment

当下真实发生的事情开始

and that is aging and death

就是从老死开始

so from aging and death, they went backward one by one until they reach ignorance

从老死开始，向前一个个推到无明

but actually ignorance is not the first cause

实际上，无明并不是最初的原因

there are conditions for ignorance also

无明也有它的缘

so it goes like a circle

这就像一个圆圈

by the way

还有

when buddha described this

当佛陀形容这些的时候

his contemplation on the dependent origination he said

他审察缘起法的时候，说

before my enlightenment

在我觉悟之前

when I was only a bodhisatta

当我还是一位菩萨时

not yet enlightened

我还没有觉悟

I think of this or I think of that

我思考这些或那些

so here buddha said, before my enlightenment before I became the buddha

这里，佛陀说，在我觉悟之前

when I was yet a bodhisatta

当我还是菩萨时

when I was not yet enlightened

我还没有觉悟

so in theravada teachings

所以，根据上座部的教法

a bodhisatta is not an enlightened person

菩萨是没有觉悟的

a bodhisatta is an unenlightened person

菩萨是没有觉悟的众生

now a bodhisatta is a puthujjana

菩萨是一名凡夫

he is not an ariya or a noble person

他并不是圣者

although bodhisatta is highly regarded in theravada buddhism

虽然菩萨在上座部佛教里地位很高

bodhisatta is just like us

但是菩萨跟我们一样

a puthujjana

还是凡夫

because if a bodhisatta becomes a noble person

如果菩萨已经是圣者了

before he becomes a buddha

但是他还没有成佛

he will not become the buddha

他将不能成佛

because in order to become a buddha

因为想要成佛

one has to go through many, many, maybe millions of lives

需要经过很多很多，几百万次投生

suppose about say, a thousand lives

假设一千次投生

a bodhisatta becomes a noble person, he will not become a buddha

菩萨成为圣者，就不能成佛

because he becomes a noble person maybe reaches even the first stage of enlightenment

因为成了圣者，即使是初果圣者

then he will be reborn seven times more

他只会再投生七次

and that is not enough to accumulate necessary paramis or necessary qualifications

就没有办法积累足够的波罗蜜

so in theravada buddhism

所以，在上座部佛教里

bodhisattas are yet unenlightened

菩萨还没有觉悟

they have not yet attained any stage of enlightenment

他们还没有证得任何果位

so even when buddha was a bodhisatta before his enlightenment

所以，在佛陀还没有成佛，还是菩萨时

he was familiar with the teaching of the dependent origination

他就对缘起法很熟悉

and when he practiced meditation to reach buddhahood

当他为了成佛，进行禅修时

he took these factors of dependent origination one by one

他依次缘取这十二缘起支

and practiced vipassana meditation on it

以此修习内观

so he practices vipassana meditation for millions millions of times

修了几百万次内观之后

and when his vipassana meditation becomes mature

他的内观成熟了

then he gained enlightenment

他就获得了觉悟

so he gained the fou stages of enlightenment one by one in rapid succession

他依次很快获得了四个觉悟阶段

bodhisattas came to know that

菩萨就知道了

this aging and death is conditioned by birth and birth is conditioned by kamma process and so on and so on

老死之缘是生，生之缘是有，等等

ok now we will go into more details, so next page

好，我们再详细讲述，下一页

avijjā-paccayā saṅkhārā无明缘行

because there is ignorance as condition

缘于无明，

kamma formations arise

生起行

now the word avijjā-paccayā缘于无明

is a combination of two words

可以分成两个部分

avijjā and paccayā无明和缘

so paccayā is condition

缘，就是条件

so condition means something that supports some other thing

条件就是支持其他事物产生的东西

and also paccayā it can mean something that produces some other thing

缘也可以是产生其他事物的东西

the two words are joined together

这两个词在一起

and then it is said avijjā-paccayā

就是无明缘

so that means because avijjā as condition

意思是：缘于无明

so this is the literal translation, so

这是字面上的翻译

because there is ignorance as condition

缘于无明，

saṅkhārā kamma formations arise

行生起

the usual translation is like in the manual

通常就是概要精解上的翻译

dependent on ignorance

依赖于无明

kamma formations arise

行生起

that’s ok, so

好

but I want to be literal here

我想按照字面上翻译

so I make this translation as: because there is ignorance as condition

我的翻译是：因为有无明作为条件

kamma formations arise

行生起

now we must understand what is ignorance what are kamma formations

我们要了解什么是无明，什么是行

and ignorance or moha is here explained as moha concomitant with twelve akusala cittas

无明或痴被解释成伴随十二不善心的痴心所

so now you have to use your knowledge of the previous chapters

你们现在需要利用以前学过的知识

to really understand the dependent origination

才能真正理解缘起法

so please send your mind back to the previous chapters now

请回想起前几个章节

so there are twelve akusala cittas

十二不善心

and all twelve akusala cittas are accompanied by moha or avijjā所有十二不善心都具有痴或无明

so here avijjā means moha

所以这里无明就是痴

arising together with all twelve unwholesome types of consciousness

与十二不善心同生的痴心所

that moha we call avijjā here

痴在这里被称为无明

and what are the saṅkhāras

那么什么是行呢

formations of merit

福行

formations of demerit and

非福行

formations of imperturbable

不动行

these are the words used in the texts themselves

书上用的就是这些词

formation of merit formation of kusala

福行，就是善行

here the word sankhāra means kamma or cetana volition

这里行这个词意思是业或思心所

so formation of merit means cetana that is concomitant with wholesome types of consciousness

福行意思是伴随善心的思心所

now there are eight kamavacara kusala cittas

有八个欲界善心

sensuous sphere kamavacara and kusala wholesome and five rupavacara kusala cittas

欲界善心，和五个色界善心

so you have to go back, you remember the chart?

你们要回到前面，记得那个表吗？

ok, you can visualize the chart and

你可以回想那个表

you can point out the eight kamavacara kusalas

找出八个欲界善心

and five rupavacara kusala cittas

五个色界善心

so you have the chart there?

你们有那个表格吗？

yes, so

好

this first column

第一列

is unwholesome types of consciousness, there are twelve

十二不善心

so moha concomitant with each one of them

每一个都伴随痴

is called avijjā here

在这里被称为无明

now sankharas, sankhara is cetana and

行是思心所

here formations of merit means cetana concomitant with kusala cittas

这里福行意思是与善心相伴的思心所

so eight kamavacara kusala means these eight

八个欲界善心，就是这八个

and five rupavacara kusala cittas, this one

五个色界善心，这个

so cetana concomitant with these

与这些心相伴的思心所

is called formation of merit

被称为福行

and formations of demerit cetana in twelve akusala cittas

非福行就是十二不善心里的思心所

so cetana accompanying these twelve

所以伴随这十二个不善心的思心所

is called formations of demerit

被称为非福行

and then formations of imperturbable formations of unshakable

然后是不动行

so the arupavacara kusala are called imperturbable or unshakable

无色界善心被称为不动

so that means four cetana in four arupavacara kusala cittas

就是说四个与无色界善心相伴的思心所

so avijja is moha in the twelve akusala cittas

无明就是十二不善心里的痴心所

and formations of merit is cetana in these eight kamavacara kusala cittas and five rupavacara kusala cittas

福行就是八欲界善心和五无色界善心的思心所

and formations of demerit

非福行

means cetana concomitant with these twelve cittas

就是与这十二个不善心相伴的思心所

and formations of perturbable means cetana concomitant with these four arupavacara kusala cittas

不动行就是与四个无色界善心相伴的思心所

so when there is avijja or moha

当有无明或痴时

then there is the fomrations or cetana or kamma

就有行，或思心所或业

and the kamma is here divided into three

在这里业被分为三种

as of merit as of demerit as of imperturbable

福、非福、不动

actually the formation of imperturbable is also merit

实际上不动行也是福

but here it is treated separately

但是在这里是单独处理

so kamvacara and rupavacara are taken together as formation of merit

欲界和色界一起被称为福行

and the arupavacara kusala cittas are taken as formation of imperturbable

无色界善心被称为不动行

the sankharas are conditioned by moha in different ways

痴以不同方式为缘，产生了行

now we will study how they are conditioned some time later

我们稍后学习它们如何为缘的

not today

今天先不讲

because you need to understand paṭṭhāna

因为你们先要了解发趣法

in order to understand the relationship between the conditioning factor and the factor that is conditioned

才能明白诸缘和缘的结果

number two sankhāra paccayā viññāna, because there are kamma formations as condition

第二项：行缘识，以行为条件

resultant consciousness arises

生起了果报心

so here formations are the same as number one but viññāna

这里的行与第一项的行是相同的，但是识

consciousness means thirty two mundane resultant consciousness

识意思是三十二世间果报心

now resultant consciousness so these are resultat consciousness and these

果报心，这些和这些都是果报心

and then the middle one, here also middle

这些，中间的这些

and then this one

还有这个

but in the paṭiccasamuppāda we are not concerned with the lokuttara so we take only the mundane up to here

在缘起法里，我们没有考虑出世间心，所以只有世间心，到这里为止

from here to here

从这里到这里

so in the sentence sankhāra paccayā viññāna

在行缘识里

viññāna means thirty two mundane resultant cittas

识就是指三十二世间果报心

not all eighty nine or one hundred and twenty one cittas

不是所有89或121心

only thirty two mundane resultant cittas

只是32世间果报心

now number three viññāṇa-paccayā nāmarūpaṃ第三项：识缘名色

because there is consciousness as condition

因为有心作为缘

and nāma-rūpa and nāmarūpa arise

名-色和名色生起

now here

这里

viññāṇa is different from viññāṇa in number two

这里的“识”与第二项的“识”不同

in number two viññāṇa is thirty two mundane resultant consciousness

第二项的识是32世间果报心

but here viññāṇa means thirty two resultant consciousness

这里的识意思是32果报心

and also kamma formation consciousness

也有行识

kamma formation consciousness means consciousness concomitant with mundane kusala and akusala cetana

行识意思就是与世间善不善思心所相应的心

now cittas was wrong

这里写的“心”是错误的

and so it is corrected, but the correction itself is not correct

已经被更正了，但是更正也是错的

so it should be c-e-t-a-n-ā应该是c-e-t-a-n-ā

and the last “a” should have a bar above it

最后一个a上面有一个横线

cetanā思心所

so that means

意思是

kusala consciousness and akusala consciousness also

包括善心，也包括不善心

and then all other consciousness

还有所有其他的心

so here viññāṇa means all consciousness

所以这里的识就是所有的心

not just resultant consciousness

不仅仅是果报心

or not just kusala and akusala consciousness but all consciousness

也不仅仅是善、不善心，包括所有心

and nāma means fifty two cetasikas, now please note this

名色意思是52心所，请注意这点

normally or ordinarily nāma means citta and cetasika both

通常来说，“名”包括心和心所

but here nāma means only cetasikas not only citta

但是这里的“名”只包括心所，不包括心

because they are to be conditioned by citta

因为它们的缘是心

so citta cannot be conditioned by citta

心不能作为心的缘

so citta is excluded from nāma here so

所以这里的名就不包括“心”

nāma, mental here means fifty two cetasikas or fifty two mental factors

这里的“名”指52心所

and rūpa twenty eight material properties so all rupas

“色”指所有28色法

so there are twenty eight material properties and all are to be taken as rupa here

这里的色包括所有28色法

now

现在

the word nāmarūpaṃ in pali is translated as nāma-rūpa and nāmarūpa

巴利语的名色，翻译成英语是名-色和名色

that is because sometimes viññāṇa is a condition for nāma only

因为有时候缘于识，只生起名，

sometimes viññāṇa is a condition for rupa only

有时候，缘于识只生起色

sometimes it is conditions for both nāma and rūpa

有时候，以它为缘，生起名和色两者

so we must understand the word nāmarūpaṃ所以我们必须理解名色这个词

as representing nāma-rūpa and nāmarūpa.

它表示名-色和名色

so actually we should say nāma-rūpa and nāmarūpa

所以我们应该说名-色、名色

but since the words are the same

应为这两个词都是一样的

only the last one is retained and the first two are elided

前两种形式就省略了，只保留了最后一种情况

so this is in pali grammatical term

这个在巴利语法里，有一个专有名词

called ekasesa

叫做“余一”

one remaining

只保留一个

so we retain only one and elide the others

我们只保留一个形式，其他形式省略掉

in pali there are such words

在巴利语里有很多这样的词

suppose there is a word pitaro

有一个单词是：pitaro pitaro literally means fathers

字面意思是：父亲们

but actually pitaro means father and mother

但是实际上pitaro的意思是：父母

so the word mother is elided and the father is retained

但是“母亲”这个意思被省略了，只保留了“父亲”的意思

that is called ekasesa

这个被称为“余一”

one remaining

保留一个

so here also instead of saying nāma-rūpa, nāmarūpa

所以，这里我们没有说名-色和名色

it is just said nāmarūpa

只是说名色

but we must understand that it means sometimes nāma

但是我们要知道，这个词有时候表示“名”

sometimes rūpa and sometimes both nāma and rūpa

有时候表示“色”，有时候表示“名”和“色”两者

now there are beings who have mind only

有一类众生只有名法

and there are beings who have matter only

还有一种众生只有色法

and there are beings who have both mind and matter

还有众生具有名法和色法两者

what do we have?

我们具有什么？

both mind and matter

名法和色法都有

but there are brahmas

但是有些梵天界众生

who have only mind

只有名法

who have only consciousness and and mental factors and no physical body

只有心、心所，没有色身

so for them

对于他们来说

it should be just nāma and not rūpa

那就只有名，没有色

it can be just nāma not rūpa

所以可能只有名，没有色

so viññāna the consciousness is the condition for cetasikas for those beings who are without physical body then it is nāma

所以对于这些没有色身众生，识，是心所之缘，只有名法生起

and then there are beings who are without mind

还有众生，没有心

who have like statues

他们就像雕像

it is said that as a result of the fifth jhana

作为五禅的果报

developed specially beings are reborn as brahmas without mind, so mindless beings

这些众生没有心

they are called non percipient beings, we just call them mindless beings

他们被称为无想天人，我们称之为无心之人

so for them there is no nāma

对于他们而言，没有名法

so viññāna is a condition for them only for rupa and no nama

所以缘于识，对于他们只有色法生起，没有名法

regarding them we must understand that viññāna is a condition for rupa

对于他们，我们要知道，缘于识，只生起色法

but for beings like us, viññāna is a condition for both nama and rupa

但是，对于我们这样的众生缘于识，生起名和色

so the word nāmarūpa is to be understood as meaning nāma, rūpa and nāmarūpa

所以，名色这个词，应该这样理解：名-色、名色

now next sentence: nāmarūpa-paccayā saḷāyatanaṃ另外一句：名色缘六处

because there are nāmarūpa and nāmarūpa as a condition

以名色为缘，

the sixth base and sixfold base arise

生起第六处和六处生起

now again, the word saḷāyatana is ekasesa, one remaining

同样，六处这个词，也是“余一”的用法

sixth and six

第六和六

these two words are joined together and sixth is elided

这两个词合在一起，但是第六被省略了

so we have only saḷāyatana

所以我们只有六处

now the sixth base is mind base

第六处是意处

and the other bases are physical bases

其他处是色法之处

so for those who are reborn as physical bodiless brahmas

对于没有色身的梵天

then the sixth base is the one conditioned

只生起第六处

and for those who are born with both mind and matter

对于投生时具有名法和色法的众生

sixfold base is conditioned by nama and rupa so

生起名色的六处，所以

here both words should be understood in this way

这里需要这样用两个意义来理解

nāmarūpa means nāma-rūpa and nāmarūpa

名色意思是：名-色和名色

and saḷāyatana six bases means sixth base and six bases

六处意思是：第六处和六处

and here nama means fifty two cetasikas and rupa means

这里的名指52心所，色指

four primaries that means four essential elements

四大种

elements of earth, water, fire and air

地水火风界

and six base matters

六处色

six base matters means eye sensitivity, ear sensitivity, nose, tongue, body and heart

六处色指：眼净色、耳净色、鼻、舌、身净色和心脏

and jivita is life faculty of matter and ahara nutriment

命根色和食色

so rupa means these

所以色法指这些

and then six bases are eye base,

六处指眼处

that means the sensitivity in the eye

指眼睛里的净色

ear base, nose base, tongue base, body base and mind base

耳处、鼻处、舌处、身处和意处

so mind base means all eighty nine types of consciousness

意处指所有89种心

number five saḷāyatana-paccayā phasso

第五项：六处缘触

because there are sixfold bases as condition, contact arises

缘于六处，生起触

now what is phassa here, eye contact, ear contact, nose, tongue, body and mind contact

触这里指什么：眼触、耳触、鼻触、舌触、身触和意触

that means when you see something

意思是当你看到某物

there is the object that is seen

有被看到的目标

and there are the eyes

有眼睛

that is the base of seeing and there is seeing consciousness

有眼处，有眼识

and along with these three there arises what is called contact

伴随着这三者，就生起了触

so that contact is called eye contact

这种触被称为眼触

when you hear something also

当你听到某种声音，同样

there arises contact and that contact is called ear contact

生起的触被称为耳触

when you smell something and the contact is called nose contact

当你闻到某气味，这种触被称为鼻触

when you taste something then it is tongue contact

当你尝到某种味道，就有鼻触

and when you touch something there is body contact and

当你碰到某东西，就有身触，

when you think in your mind, it is mind contact

当你心里思考某事情，就是意触

so there are six kinds of contact

所以有六种触

eye contact, ear, nose, tongue, body and mind contact

眼触、鼻、舌、身、意触

eye contact actually is phassa concomitant with two cakkhu-viññāṇa cittas

眼触，实际上就是与两种眼识同生的触

now cakkhu-viññāṇa cittas means seeing consciousnesses cakkhu-viññāṇa指眼识

this is one seeing consciousness

这是一个眼识

and this is another seeing consciousness

这是另外一个眼识

so these two

就是这两个

so the phassa or contact arising together with these two are called eye contact

与这两个眼识同生的触，被称为眼触

and contact arising with these two types of ear consciousness is called ear contact and so on

与两个耳识同生的触被称为耳触，等等

until this, they are body consciousness

直到这里，这是身识

and then mind contact means phassa

意触的意思是

concomitant with twenty two mundane result cittas

与22世间果报心同生的触

all together there are thirty two mundane result cittas

世间果报心一共是32种

but we subtract these ten from the thirty two and so we get twenty two

但是我们从32里面减去这10个，就是22 so phassa concomitant with these twenty two mundane resultant cittas is called mind contact

所以与这22世间果报心同生的触，就是意触

and six bases are the same six bases, the internal bases

六处还是一样的六处，内六处

eye base, ear, nose, tongue, body base and mind base

眼处、耳鼻舌身处和意处

and also the external bases here

还有外六处

visible data base that means

色处意思是

something that can be seen or visible object

可以被看到的色所缘

and then sound base, odor base or smell base, flavor base

声处、香处、味处

tangible data base

触触

now tangible data base means

触处意思是

the combination of three primary elements

三大种的结合

that is element of earth, fire and air

也就是地、火和风界

and then dhamma base

法处

so you know what dhamma base is

你们知道什么是法处

if you don’t remember, you go back to the seventh chapter

如果你们不记得，你们回到第七章

and then number six: phassa-paccayā vedanā然后是第六项：触缘受

because there is contact as condition feeling arises

缘于触，生起受

so vedana means feeling born of eye contact and so on

所以受意思是从眼触等生起的感受

so there is eye contact

当出现眼触的时候

and when there is eye contact there arises feeling

有眼触，就有受

and that feeling is called feeling born of eye contact

这种受被称为从眼触生起的受

so feelings born of eye contact, ear contact and so on

眼触生起的受、耳触生起的受等等

they are feelings concomitant with thirty two resultant cittas

这些受伴随32果报心生起

so they are to be taken

就是这些

vedanā-paccayā taṇhā, because there is feeling as condition, craving arises

受缘爱，缘于受，生起渴爱

so vedana here resultant sukha vedana

这里的受，果报乐受

sukha means pleasant sukha意思是快乐的

happy vedana, pleasant feeling

快乐的感受，愉悦的感受

resultant means the result of kamma

果报，意思是业之果报

so resultant sukha vedana

果报乐受

or resultant sukha, dukkha and upekkha vedana

或者果报乐、苦、舍受

or non resultant vedana

或者非果报受

so actually all vedana, all feelings

实际上是所有的受

now it is stated sukha vedana only because

首先只提到乐受，因为

it is obvious that tanha can arise through sukha vedana or pleasant feeling

很明显，通过乐受，就会生起渴爱

but tanha can arise conditioned by unpleasant feeling and neutral feeling also

但是缘于苦受、舍受，也能生起渴爱

so we take all

所以，包括所有的受

or non resultant vedana, vedana concomitant with other types of consciousness

非果报受，就是与其他类型的心同生的受

than the resultant consciousness

不仅仅是果报心

so actually all vedanas are taken as vedana here

实际上，这里的受包括所有的受

tanha craving for visible data

渴爱，对色之渴爱

craving for sound for odor for flavor

对声、香、味的渴爱

for tangible data and for dhamma data

对触、法的渴爱

so

所以

that means craving for everything

意思就是对一切的渴爱

because visible data, sound, odor, flavor, tangible data they are the five kinds of objects

因为色声香味触，这五种所缘

and the dhamma data include all others

加上法所缘，包括剩下的一切

so

所以

tanha is just craving for the objects that are mind and matter

“爱”是对名色所缘的渴爱

taṇhā-paccayā upādānaṃ爱缘取

because there is craving as condition clinging arises

缘于爱，生起了取

now you know there are four clingings, right?

你们知道四种取，对吧？

sense desire clinging, false view clinging, rite and ritual clinging

欲取、邪见取、戒禁取

that means clinging to rite and rituals

即是执取仪式

as the correct way to emancipation

认为它们是解脱的正确方法

and self clinging that means clinging to the view of self or the view of self itself which is clinging

我论取，意思就是执取身见

so in reality

所以，实际上

there are only two mental factors that are called clinging

实际上，只有两种心所被称为取

and they are lobha attachment and ditthi wrong view

它们是：贪、邪见

now the first one sense desire clinging is the same as lobha

第一个欲取就是贪

and the other three are the same as ditthi

其他三个就是邪见

tanha is to be taken as the seventh sentence

贪在第七项里有

and then upādāna-paccayā bhavo, because there is clinging as condition, becoming arises

然后是：取缘有，缘于取，生起了有

upādāna are the same in number eight

这里的“取”跟第七项里的“取”一样

but bhava here is of two kind

但是“有”分两种

the first one is kamma bhava, the second one is upapatti bhava

业有、生有

kamma bhava means cetana and covetousness etc concomitant with it

业有意思是思心所和与之伴随的贪等

mostly when we say kamma, we just mention cetana, cetana only

大多数时候，当我们谈到业的时候，我们指的只是思心所

but actually in the books, in the texts as well as in the commentaries

但是实际上，在经上，在注释书里

covetousness and others are also called kamma

贪等也被称为业

so here kamma bhava means kamma

所以这里的“业有”指“业”

and the kamma here represents cetana and covetousness and others concomitant with it

这里的业代表思心所和与之相伴的贪等

and the next one is upapatti bhava, existence

下一个是生有，存在

rebirth existence, something like that

结生之有，诸如此类

so upapatti bhava represents resultant aggregates

生有代表果报之蕴

resultant aggregates means resultant mental aggregates

果报之蕴指果报之名法蕴

and rupa born of kamma that means rupa produced by kamma

业生色法，指由业产生的色法

so there can be confusion here because there are two kinds of bhava

因为这类有两种“有”，可能会造成混乱

and we must understand which bhava is meant in a certain context

我们需要理解在特定的语境里，指的是哪种“有”

so here both bhavas are taken

所以，这里指两种“有”

because they can be conditioned by upādāna or clinging

因为它们可能是缘于取

so kamma bhava and upapatti bhava

所以就是业有和生有

so kamma bhava is simply kamma and upapatti bhava is simply rebirth

业有就是业，生有就是结生

so actually it is the same as next one, jāti

所以实际上它就跟下一个一样：生

ok, we have a break

好，我们休息一下。

Disk02track22

菩提字幕屋

Bodhi Fansubs ok, sentence number nine

好，第九句

upādāna-paccayā bhavo

取缘有

because there is clinging as condition, becoming arises

以取为缘，生起有

so here bhava is of two kinds

这里的“有”分两种

the first one is kamma bhava, the second one is upapatti bhava

业有、生有

so kamma bhava means cetana and covetousness etc concomitant with it

业有意思是思心所和与之伴随的贪婪等

actually kamma bhava means kamma

实际上业有就是业

both wholesome and unwholesome

善业和不善业

and upapatti bhava means rebirth

生有意思是结生

so what is rebirth? rebirth is the arising of resultant mental aggregates

什么是结生？结生就是作为果报的名法之蕴的生起

and also the arising of the material properties born of kamma or caused by kamma

以及业生色法的生起

so both kinds of bhava are applicable here in sentence number nine

所以这两种“有“都适应于第九句

so upādāna is a condition for kamma bhava

取是业有之缘

because there is upādāna, there is clinging

缘于取，即有执着

we do acts of wholesome or unwholesome

我们就造作善、不善业

and so upādāna is a condition for becoming bhava

所以取就是有之缘

and also upādāna is a condition for upapatti bhava

同时，取也是生有之缘

so upapatti bhava means rebirth

生有即结生

when there is clinging, there is action, when there is action, there is the reaction as the rebirth and so

有取，就有业，有业就有投生作为反应

upādāna or clinging is a condition also for upapatti bhava

取也是生有之缘

but in number ten bhava-paccayā jāti

但是第十句，有缘生

because there is becoming as condition birth arises

缘于有，生生起

so here bhava means kamma bhava only

这里的有只是指业有

and not upapatti bhava

不是生有

that is because upapatti bhava is the same as jati here

因为生有与这里的“生”是一个意思

jati is birth, upapatti is also birth jati和upapatti都是生

so since upapatti bhava is jati

因为生有是生

jati can not be conditioned for jati

生不能作为生的缘

so here by bhava we mean only kamma bhava

所以这里的“有”仅仅指业有

or just kamma process

或者仅仅指业的过程

so kamma process is a condition for jati or just kamma is a condition for jati

所以业的过程是生的缘，或者说业是生的缘

so condition here means producing cause

所以缘在这里指产生的原因

because kamma gives results

因为业产生果报

both at the moment of rebirth and also during life

不仅在结生时，还在生命期间产生果报

jāti-paccayā jarā maraṇaṃ生缘老、死

because there is birth as condition aging and death arise

缘于生，老死生起

so aging and death is conditioned by birth

所以老死之缘是生

birth is a basis for aging and death so

生是老死之基础

so long as there is rebirth

只要有生

so long as there is existence there is aging and death

只要有“有”，就有“老死”

so aging and death are conditioned by birth

所以老死之缘是生

and then

然后

birth is a condition for sorrow, lamentation, bodily pain, mental pain and burning in the mind

生是愁、悲、苦、忧、恼之缘

now

那么

why are they separated? aging and death as one group

为什么它们被分开了，老死是一组

and sorrow and others as another group

愁等是另外一组

they are separated because

它们之所以被分开，是因为

the first group aging and death is the inevitable result of birth

第一组的老死是生之不可避免的结果

whenever there is birth there are aging and death

只要有生，就有老死

so once you have birth you cannot avoid aging or getting old and death

所以你只要有生，就不能避免老死

so they are the unavoidable result of birth

它们是生之不可避免的结果

but sorrow, lamentation and so on may or may not arise for a being

愁、悲等，对于一个人，可能生起，也可能不生起

for example, those who are born as brahmas

例如，对于梵天众生而言

they do not have sorrow, they do not have lamentation

他们没有愁、悲

bodily pain

没有苦

mental pain, also they do not have burning in the mind

也没有忧、恼

they do not have, so

这些他们都没有，所以

there may not have sorrow, lamentation and so on in the world of brahmas

在梵天界，可能没有愁、悲等

so these are the incidental results or consequences of birth

这些只是“生”的偶然后果

that is why they are separated

所以就分成了两组

but for us, for human beings I think there can always be sorrow, lamentation, bodily pain, mental pain and burning in the mind

但是对于我们人类而言，一定会有愁、悲、苦、忧、恼

thus there is the arising of this whole mass of suffering

如是生起了这整堆苦

so this arising of whole mass of suffering mean arising of suffering not mixed with any pleasantness or happiness

如是生起了这整堆苦，就是说这些苦不掺杂任何快乐

and it is arising of suffering and not of a being or not of happiness and so on

是苦之生起，而不是快乐的生起

the pali word kevalassa, kevala means whole or it can mean not mixed with other things kevalassa在这里是整个的意思意思可以是“不掺杂的”

so we should understand what each factor represent

我们应该明白每个缘起支代表什么

so that we can understand the relationship between the conditioning factor and the factor that is conditioned

这样我们就能明白作为缘的项，以及作为缘之结果的项

in order understand what is represented by each factor

为了明白每个缘起支所代表的意义

you have to be familiar with past chapters especially the first chapter

你们就要熟悉前面的章节，特别是第一章

and the second chapter

还有第二章

so it is good to revive your memory if your memory has gone rusty

如果不记得了，就要再记记

so the chart on the screen is very useful

屏幕上的表很有用

to remember the eighty nine or one hundred and twenty one types of consciousness

可以让你记住89或121心

and I hope you have not lost the small cards also

我也希望你们的那些小卡片还没丢

you should use that card every night so you remember the types of consciousness

每天晚上用这些卡来记这些心

so when I say unwholesome consciousness

当我提到不善心的时候

then the first column should be in your mind

你们脑子里要出现第一列的内容

and then second third and fourth column, the three columns are what?

然后第二第三第四列，这三列是什么？

rootless consciousness

无因心

and then the next three columns

然后，接下来的三列

sense sphere consciousness, kamavacara

欲界心

sobhana

美心

sense sphere beautiful consciousness

欲界美心

and then three columns with five each

然后三列，每列五个

rupavacara

色界

form sphere consciousness

色界心

and then another three columns with four each

然后三列，每列四个

arupavacara consciousness formless sphere consciousness

无色界心

and then the next remaining

然后剩下的

the columns represent the supramundane consciousness

这几列表示出世间心

the first four are magga consciousness and the last four phala consciousness

前四个是道心，最后四个是果心

so if you have this in mind then you can easily identify the types of consciousness wherever you see in your reading

如果你脑子里有这些东西，当你读书的时候，就很容易判断

so now we have come to the end of the formula of the dependent origination

我们现在已经快学完了缘起的公式

and whatever is happening in us is

我们身上发生的一切

included in this dependent origination

都被缘起法所涵盖

so we see something

所以，我们看到东西

and when we see something

当我们看到东西的时候

what is there

有什么？

seeing is there, right?

看，对吗？

so along with seeing what is there?

什么伴随着“看”呢

contact

触

so when there is contact there will always be?

如果有触，那么一定有什么？

feeling,

受

and when there is feeling, there will be? craving.

有受，就有爱

invariably or not?

一定有“爱”，还是不一定？

[laughs][笑] so we will come to that later

我们稍后再讲这个

so after understanding the representation of the different factors

理解了每个缘起支所代表的意义

there are some more things to know about the formula of dependent origination

关于缘起支有更多的东西需要去学习

they are given in the manual so please turn to page 299

在概要精解里有，299页

it should be understood that there are three periods

当知有三时

so that we must understand

我们要理解

twelve factors

十二支

twenty modes

二十法

three connections

三连结

four groups

四摄类

three rounds and two roots

三轮转及二根

so have the formula handy with you

你们有这些吗？

first three periods

首先三时

so present, past or past, present and future

过去、现在、未来

so ignorance and kammic formations belong to the past

无明和行属于过去

so avijjā and saṅkhārā belong to the past

无明和行属于过去

and birth, decay and death belong to the future

生、老、死属于未来

jāti, jarā maraṇa, they belong to the future

生、老、死属于未来

the intermediate eight, that means: viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā, taṇhā, upādāna and bhava

中间的八个，即：识、名色、六处、触、受、爱、取、有

the intermediate eight factors belong to the present

中间八支属于现在

there are three periods

这就是三时

so the dependent origination covers three periods or three lives

所以，缘起法涵盖了三时或三世

the first one, number one and number two avijjā and saṅkhārā belong to the past

第一第二项的无明和行属于过去

and then viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā, taṇhā, upādāna belong to the present

然后识、名色、六处、触、受、爱、取属于现在

bhava also, some part of bhava belongs to the present, another part belongs to future

有，也是，有一部分的“有”属于现在另外一部分的“有”属于未来

and jāti and jarā maraṇa belong to the future

生和老死属于未来

so the paṭicca-samuppāda on dependent origination covers three lives

所以缘起法涵盖了三世

but it does not mean that you have to go through three lives

但是，并不是说你要经历过三世

to experience all twelve factors

才能体验到十二缘起支

now please do not misunderstand this

在这里不要起误解

although paṭicca-samuppāda covers three lives

虽然缘起法涵盖了三世

you don’t have to go through three lives to experience all twelve factors

你不需要经历三世才能体验到所有十二支

in this this very life, you experience all these twelve factors

在此生，你就能体验到所有十二支

don’t you have ignorance?

你难道没有无明吗？

and don’t you do wholesome kamma or unwholesome kamma?

你难道不会造善业、恶业吗？

and don’t you have consciousness and so on?

你难道没有心识等等嘛？

so in this very life you experience all those twelve factors

所以在此世，你就能体验到所有十二支

but the ignorance and kamma

但是无明和业

are said to belong to the past because

被归入过去世，因为

we take this life as present, so when we take this life as present

我们以此生为现在，当我们以此生为现在时

then what causes this life must be in the past

此生的原因就是过去了

so avijjā and saṅkhārā, ignorance and mental formations are said to belong to the past time

所以，无明和行就被归入过去

but this does not mean that we don’t experience these two at all in this present life

但是这并不是说我们此生就完全不能体验到此两者

whatever ignorance and kamma formations we have or we do here

无论我们现在在这里有什么无明和业

will become past when the future becomes present

在未来都会变成过去

so when we are reborn in the next life, then

所以当我们投生到下一世，

the ignorance and kamma formations we experience here will belong to the past time, so

我们现在体验到的无明和行就成为过去

it is important that you do not misunderstand that you have to go through three lives in order to experience the paṭicca-samuppāda

所以，不要误解，认为我们需要经历三世才能体验到缘起法

and the venerable buddhaghosa

觉音尊者

who explained the dependent origination in detail

详细地解释了缘起法

never said that you have to go through lives in order to experience all these

他从来没说需要经历三世才能体验到所有缘起支

what he said is just like this manual that there are three periods in this doctrine of paṭicca-samuppāda

他所说的如这个概要精解中的一样将缘起法分为三时

so the jāti, jarā maraṇa is said to belong to the future, right? here

所以生、老、死属于未来，对吧？

but didn’t we have jāti?

难道我们没有“生”吗？

since we have jāti, we are now experiencing jarā and then we will experience maraṇa at the end of the life

因为我们有“生”，我们现在就体验到老在生命终结时，还会体验到死

so we will experience them in this very life

所以我们在此生就能体验到所有缘起支

but when we acquire what is called kamma bhava

但是当我们获得所谓的“业有”时

that means actually kamma

它的意思实际上就是业

then this kamma will produce future aggregates and future result

那么这个业就会产生未来的果报，未来的蕴

so the future results are in the form of rebirth and aging and death

所以未来的果报就是结生和老死的形式

and so they are said to belong to the future time

所以它们被归入未来

so all these twelve factors we experience in this very life

所以所有这十二支我们在此生都能体验到

and twelve factors they are easy to understand

这十二支，很好理解

twelve factors are just: avijjā one, saṅkhārā two, viññāṇa three,

十二支是：1无明、2行、3识

nāmarūpa four, saḷāyatana five, phassa six, 4名色、5六处、6触

vedanā seven, taṇhā eight, upādāna nine 7受、8爱、9取

bhava ten, jāti eleven, 10有、11生

jarā and maraṇa are taken as one

老死合二为一

jarā maraṇa twelve 12老死

so these twelve are called twelve factors

这12个被称为十二支

these are the twelve factors which bodhisatta contemplated on, bodhisatta practiced vipassana on on the eve of his enlightenment

这十二支，是菩萨审思的内容菩萨在觉悟前一晚修内观时审思的内容

and then four groups

然后是四摄类

now by taking ignorance and kammic formations

在提到无明和行的时候

craving, clinging and existence are also taken

也包括了：爱、取、有也被含摄在内

likewise by taking craving, clinging and existence

同样，在提及爱、取、有时

ignorance and kammic formations are also taken

无明和行也被含摄在内

by taking birth and decay and death

在提到生、老死时

the five effects consciousness and so on are also taken

识等五果也含摄在内

now in order to understand this

为了理解这点

first we have to understand the three rounds

首先，我们要理解三轮转

so let us go to the three rounds

我们来看三轮转

at the bottom of page 300

在第300页底部

or on page 301

或者第301页

now the three rounds, number one

三轮转，第一个

ignorance, craving and clinging

无明、爱和取

belong to the round of defilement

属于烦恼轮转

they are called round because they go round and round

它们被称为轮转，是因为它们不断轮转

because there is the clinging of defilement, there is the kammic existence or there is kamma

因为有对烦恼的执取，所以有轮回、有业

and because there is kamma there is result

因为有业，就有果报

and so they go on and on like this

然后就一直这样继续下去

so they are called round

所以被称为轮转

so number one ignorance, craving and clinging

所以第一个无明、爱、取

belong to the round of defilement

属于烦恼轮转

so they are called round of defilement

它们被称为烦恼轮转

and number two one part of existence known as kammic existence that means kamma bhava

第二个属于存有之一部分，也就是业有

and kammic formations saṅkhārā还有行

belong to the round of kamma

属于业轮转

they are kamma

它们是业

so they belong to the round of kamma

所以属于业轮转

and one part of existence known as rebirth existence that is upapatti bhava

一部分存”有”称为生有

and the rest belong to the round of results

以及其他的属于果报轮转

so we must understand these three in order to understand the four groups

我们要理解这三者才能理解四摄类

so in the handout you turn to the next page

在下发资料里，翻到下一页

factors and three vaṭṭas

支和三轮转

in pali they are called vaṭṭas

巴利语是vatta so avijjā and saṅkhārā无明和行

they belong to past

属于过去

viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā, they are present

识、名色、六处、触、受，它们属于现在

and taṇhā, upādāna and kamma bhava, they are present

爱、取和也有，属于现在

and upapatti bhava, jāti, jarā maraṇa, they are future

生有、生、老死，它们是属于未来

so avijjā belongs to kilesa-vaṭṭa, round of defilement

所以无明属于烦恼轮转

so ignorance belongs to round of defilement

无明属于烦恼轮转

and kamma formations belongs to round of kamma

行属于业轮转

and then consciousness, mind and matter, six bases, contact and feeling belong to vipāka-vaṭṭa, round of result

识、名色、六处、触和受属于果报轮转

and taṇhā belongs to round of defilement, kilesa-vaṭṭa

爱属于烦恼轮转

upādāna belongs to again kilesa-vaṭṭa, round of defilement

取也属于烦恼轮转

and kamma bhava belongs to kamma vaṭṭa round of kamma

业有属于业轮转

and then upapatti bhava belongs to vipāka-vaṭṭa, round of result

生有属于果报轮转

and jāti belongs to the same vipāka-vaṭṭa and jarā maraṇa belong to vipāka-vaṭṭa

生也属于果报轮转，老死属于果报轮转

so looking at this page

所以看这页

how many past causes do you see?

有多少过去因？

avijjā and saṅkhārā, two past causes

无明、行，两个过去因

now the manual explains that

概要精解说

by taking ignorance and kammic formations

提及无明和行时

craving, clinging and existence are also taken

也含摄了爱、取、有

that means if you take one belonging to a certain vaṭṭa

意思是，如果你提及了属于某个轮转的缘起支

you have to take the others also that belong to that vaṭṭa

也含摄了属于同一个轮转的其他缘起支

so actually among the twelve factors

所以，实际上，十二缘起支中

avijjā and saṅkhārā are the past causes

无明和行属于过去因

but when you take avijjā但是当你提及无明

you also take taṇhā and upādāna

也就包括了爱、取

because they belong to the same round

因为它们属于同一个轮转

so in order to see clearly

为了看得更清楚

the kilesa-vaṭṭa are printed in capital letters

烦恼轮转是用大写字母显示

so when you take the capital letter, you take the other capital letters also

所以当你提及某个大写的缘起支也就包括了其他的大写字母

so when you take avijjā, you also take taṇhā and upādāna

当你提及无明，你也含摄了爱和取

because they belong to the same round

因为它们属于同一轮转

so when you take avijjā, you also take taṇhā and upādāna

所以当你提到无明，也就包括了爱和取

and when you take saṅkhārā, you also take kamma bhava

当你提到行，也就包括了业有

so there are altogether, how many causes in the past

所以，过去一共有多少因？

five, right?

五个，对吧？

avijjā, saṅkhārā, taṇhā, upādāna, kamma bhava

无明、行、爱、取、业有

so they are five causes in the past

所以，过去包括五因

and then present results

然后是现在果

they are stated there: viññāṇa, nāma-rūpa, saḷāyatana, phassa, vedanā它们是：识、名色、六处、触、受

so they belong to present period

它们属于现在

and they are the results of the avijjā and saṅkhāra

它们是无明和行的果报

so they are called vipāka-vaṭṭa, round of result

所以它们被称为果报轮转

and then present causes

然后是现在因

they are only three present causes here

这里只有三个现在因

taṇhā, upādāna and kamma-bhava

爱、取、业有

but when you take taṇhā and upādāna

你提到爱和取

you also take avijjā, the first one

也就包含第一个无明

because they belong to the same vaṭṭa

因为它们属于同一轮转

and when you take kamma bhava here

当你提到这里的业有

you also take saṅkhāra there

也就包括那里的行

because they belong to the same round kamma

因为它们属于同一轮转：业

I mean round of kamma

也就是业轮转

so here we get how many present causes?

这里，我们有几个现在因？

taṇhā, upādāna, avijjā, kammabhava and saṅkhāra

爱、取、无明、业有和行

five present causes

五个现在因

so although there are only three present causes in the formula

所以虽然在公式里只有三个现在因

we must understand that there are five present causes

我们要知道，有五个现在因

because when you take taṇhā and upādāna

因为当你提到爱和取时

you must also take avijjā也包括了无明

because they belong to the same round

因为它们属于同一轮转

and when you take kamma bhava

当你提到业有的时候

you must also take saṅkhāra

也包括行

which belongs to the same round

它们属于同一轮转

so there are five present causes, namely: taṇhā, upādāna, kamma bhava, avijjā and saṅkhāra

所以有五个现在因：爱、取、业有、无明、行

now future results

未来果

upapatti-bhava, jāti, maraṇa.

生有、生、死

now it is said that

根据书上所说

jāti, jarā maraṇa is the same as viññāṇa, nāma-rūpa, saḷāyatana, phassa, vedanā生、老死与识、名色、六处、触、受是一样的

so when we say jāti, jarā maraṇa

所以当我们提到生、老死时

we mean just five, beginning with viññāṇa

我们指识等五个

so there are five future results

所以未来果有五个

namely: viññāṇa, nāma-rūpa, saḷāyatana, phassa, vedanā即：识、名色、六处、触、受

because jāti and jarā maraṇa are the same as viññāṇa and others

因为生和老死与识等一样

so

所以

we have five past causes

我们有五个过去因

five present results

五个现在果

five present causes

五个现在因

and five future results

五个未来果

the four groups means these four groups

四个摄类就是指这四个

past cause one group, present result one group,

过去因、现在果

present cause one group, future result one group

现在因、未来果

so we have four groups

所以就是这四个摄类

and since there are five in each of the groups

每个摄类有五项

when we add them up together we get twenty

加起来就是20个

so there are twenty modes and they are called modes and the twenty modes

这就是二十法

and then there are three connections

三连结

and four groups

四摄类

three connections

三连结

between past cause and present results

过去因和现在果之间

that is one connection

是一个连结

and between present results and present causes another connection

现在果和现在因之间，是另外一个连结

and between present causes and future results another connection

现在因和未来果，另外一个连结

so there are three connections

所以有三连结

between past causes and present effects

过去因和现在果

that is between saṅkhāra and viññāṇa

就是在行和识之间

that is one connection

这是一个连结

and then the second connection is between present results and present causes

第二个连结是在现在果和现在因之间

that means between vedanā feeling and taṇhā craving

意思是在受和爱之间

and the third connection is between present causes and future effects

第三个连结是在现在因和未来果之间

that is between bhava or existence and rebirth or jāti

就是在有和生之间

so there are three connections

所以有三个连结

so three connections

三个连结

and three rounds and three rounds are round of defilement

三轮转是：烦恼轮转

round of kamma and round of results

业轮转和果报轮转

round of defilement are

烦恼轮转是：

avijjā, taṇhā and upādāna

无明、爱和取

and round of kamma are saṅkhāra and kamma bhava

业轮转是行和业有

and round of results are viññāṇa, nāmarūpa, saḷāyatana, phassa, vedanā果报轮转是：识、名色、六处、触、受

and upapatti bhava, jāti, jarā maraṇaṃ生有、生、老死

and then two roots

然后是两根

ignorance and craving should be understood as the two roots

无明和爱是两根

the two roots of dependent origination are

缘起法的两根是：

avijjā and taṇhā无明和爱

so for the first part avijjā is the root and for the second part taṇhā is the root

无明是第一部分的根，爱是第二部分的根

so they are called two roots of existence or two roots of paṭicca-samuppāda or dependent origination

它们被称为存有的两根，或者缘起的两根

so ignorance is called the root from the past extending into the present which reaches its culmination in feeling. so until feeling it is a root.

无明是从过去直透到现在受之根，所以直到受，它是根。

Craving is called the root from the present extending into the future,

爱被称为从现在到未来之根

because taṇhā is that we experience here.

因为爱是我们在当下所体验到的

which reaches its culmination in the last one, decay-and-death or jarā maraṇa.

它直透到未来老死。

now this is the dependent origination in due order or in regular order.

这是缘起法的正常顺序。

and in the discourses and also in abhidhamma

在经文里，同时在阿毗达摩里

the reverse or the cessation is also taught

也提到逆序或灭之缘起

here the original author of the manual

在这里，概要精解的作者

did not give us the formula for the cessation

没有介绍灭的公式

but he just said

他只是说

in a verse

写了一首偈子

it is on page 302 the section 10 302页，第十节

by the distraction of these roots

通过断除此二根

the rounds ceases

轮回即会断灭

he said just that

他只是提到这点

so that means we must understand the cessation formula also

这就是说我们也要了解灭之公式

so cessation formula runs something like this

这个灭之公式如下：

with the total cessation of ignorance

无明彻底断灭

there is the cessation of kamma formations

行就会断灭

with the total cessation of kamma formations

行的彻底断灭

there is the cessation of consciousness

识就会断灭

with the total cessation of consciousness there is the cessation of mind and matter and so on

识的彻底断灭，名色就会断灭，等等

so in this way there is the cessation of this mass of suffering

这样这整堆苦就会断灭

now

现在

we want to understand

我们要理解

what is the condition of ignorance

无明之缘是什么？

now ignorance is not the first cause

无明不是第一因

in buddhism there is no such thing as a first cause

在佛教里，没有第一因

because there is always a conditioning or conditionality going on

因为万事皆有缘

and so whatever arises is always conditioned by some other thing

所以不管什么生起，都是以其他事情为缘

and so

所以

there can be no first cause

就不存在第一因

although there is no first cause

虽然没有第一因

this dependent origination begins with avijja or ignorance

但是这个缘起法还是以无明为始

so we may think that avijja is the first cause of say beings or something like that

所以，我们可能会觉得无明就是众生的第一因，诸如此类

but that is not true

但是这并不对

so buddha said that

所以佛陀说

the first cause cannot be known or cannot be understood

我们不能理解第一因

we cannot say that

我们不能说

up to this time there was no ignorance

在某个时间之前，没有无明

and then from this time there have been ignorance

从某个时间起，就有了无明

we cannot say like that

我们不能这么说

so there can be no first cause

所以，就没有第一因

so long as we accept this conditionality of things

只要我们接受事物的因缘

so however far back say we go

无论我们回溯到多远

we will always be going and we will not come to the end of our search

我们总不能走到尽头

so there can be no first cause

所以，没有第一因

so avijja is not the first cause here

所以无明在这里并不是第一因

so what is the condition for avijja

那么无明之缘是什么？

now here

这里

in the manual it is said

在概要精解里说

With the arising of the taints or āsavas

当漏生起，

in those who are constantly oppressed by infatuation with decay and death,

对于常受老死之惑逼迫者

ignorance again occurs.

无明即再次生起

this is how avijja is conditioned by āsavas

这就是无明怎么以漏为缘

now you know the āsavas there are four āsavas

你们知道“漏”有四种

and three ultimate realities that are represented by them

代表了四种究竟法

so with the arising of the āsavas in the mind of those who are constantly oppressed by infatuation with decay and death

对于常受老死之惑逼迫者，一旦诸漏生起

we also experience aging we will experience death

我们也会体验到老死

and also the momentary death we also experience

我们也会体验到刹那之死亡

so when we experience death we are infatuated by this decay and death or aging and death

当我们体验到这种死亡时，我们就被老死之惑所逼迫

so when we are oppressed by infatuation with decay and death

当我们被老死之惑所逼迫

there arise in us the taints or āsavas

我们心里就会生起诸漏

so among the āsavas one is what?

在诸漏之中，有一个是什么？

ignorance, right?

无明，对吧？

there are four āsavas the last one is ignorance

有四种漏，最后一个是无明漏

so

所以

when we are oppressed by decay and death

当我们被老死所逼迫

we suffered old age and at last we suffer death

我们遭受老死，最后遭受死亡

and so when we suffer these

当我们遭受这些的时候

we are oppressed by this decay and death and so

我们被老死所逼迫，所以

there arise in us the taints or āsavas

我们心里就生起诸漏

among the āsavas there is ignorance

诸漏之中，有一个是无明

and so there is ignorance there are kamma formations

有了无明，就有行

when there are kamma formations there is consciousness

有了行，就有识

and so on and so

诸如此类

it goes on and on like that

这样一直下去

so that is why paṭicca-samuppāda is to be understood as a circle not as just something going on

所以缘起法被理解为一个圆圈，不是一条线

so when there is jarā maraṇa

所以，有了老死

there are taints or there are āsavas arising in the minds of those who are oppressed by aging and death

在被老死所逼迫者心里，就有诸漏

and so when they arise there is the ignorance

诸漏生起，就有无明

and so when ignorance arises there arise also sankhara and so on

无明生起，就有行生起，等等

The Great Sage has thus expounded this

如是大贤者开示此

entangled, beginningless round of becoming with its three planes as “dependent arising.”三地缠结及无始的轮回为缘起

so the buddha explains this:

所以佛陀就解释了这些：

sankharas and so on arising in dependence on avijja and so on

依赖于无明，行生起，等等

this buddha describes as paṭicca-samuppāda or dependent origination or dependent arising

这就是佛陀所说的缘起法

and since it is going on and on it is called vaṭṭa or round

因为它这样持续，所以被称为轮转

and there is no beginning for this round of avijja and others going on

这个无明等的轮转没有开始

so it is beginningless process

是一个无始的过程

so it is compared to a wheel or a circle

被比喻为一个圆圈

now

现在

here is a note

这里有一个注释

In the Sammaditthi Sutta (M.9/i,54-55) the Venerable Sariputta is asked to explain the cause of ignorance

在《正见经》里，舍利弗尊者受到询问解释无明之因

and he replies that ignorance arises from the taints.

而他回答说：当漏生起，无明即生起

When he is asked to state the cause of the taints,

当他被询问什么是漏之因时

he replies that the taints arise from ignorance.

他回答说漏之因是无明

[laughs][笑] Since the most fundamental of the taints is the taint of ignorance,

因为诸漏的根本就是无明之漏

so among the taints the fundamental taint is ignorance

所以在诸漏之中，最根本的漏是无明

so since the ignorance or avijja is the fundamental of the taints

因为无明是诸漏的根本

the venerable sariputta’s statement implies that the ignorance in any given existence arises from the ignorance in the preceding existence.

舍利弗尊者所说的是任何一世的无明之缘都是上一世的无明

So ignorance in this life arises from the ignorance from the preceding existence.

所以此生的无明来源于上一世的无明

This, in effect, establishes the round of becoming as beginningless

如此往回推的结果是无穷无尽的

since any instance of ignorance always depends on a preceding life in which ignorance was present,

因为任何一世的无明都依赖于前一世的无明

entailing an infinite regression.

这样就没完没了

So the explanation given by venerable sariputta and actually given by bhikkhu bodhi

舍利弗尊者的解释实际上就是菩提比丘的解释

so the cause of ignorance is the taints and the cause of taints is the ignorance.

所以无明之因是诸漏，诸漏之因是无明

so they go like a wheel.

它们像一个圆圈

now we come to the end of the paṭicca-samuppāda

我们已经快学完了缘起法

but there is much more to know regarding dependent origination

但是关于缘起法，还有很多东西我没讲

now at the beginning of this chapter

在这章开始的时候

the original author says that

原作者说

other teachers treat paṭicca-samuppāda mixed with paṭṭhāna.

其他老师将缘起法和发趣法放在一起讲

and he did not say how he will treat paticca samuppada

他没有讲自己是怎么介绍缘起法的

but from what he has written

但是从他书里的内容来看

we know that he treated paticca samuppada separately from paṭṭhāna twenty four modes of relations

我们知道，他将缘起和发趣(24缘)分开来讲

I think we should thank him

我想我们应该谢谢他

because he did not want us to become discouraged

因为他不想打消我们学习的积极性

because paṭṭhāna is the difficult abhidhamma subject taught in abhidhamma pitaka

因为发趣法是阿毗达摩里最难的

but

但是

I think if you do not understand paticca samuppada with reference to patthana

但是我想，如果不借助发趣法来学习缘起法

you do not understand it properly

你就不能正确理解

you do not understand it well

你就不能理解好它

sometimes you may even misunderstand the paticca samuppada

有时候，你甚至会误解缘起法

so we need to understand not just avijja conditions sankhara or sankhara are conditioned by avijja

所以我们要理解的不仅仅是无明缘行，行缘于无明

but we also need to understand how they are conditioned

我们也要知道它们是如何关联的

in what way they are conditioned

它们以何种方式关联

by what force they are conditioned and so on

什么力量让它们关联起来等等

now and also we think that

我们还会认为

since we read the links one by one

因为我们一项项这样读下去

we think that one link is the cause of another link

我们觉得一项是另外一项之因

the following link is produced by the preceding link

后一项是前一项创造的

we think something like that

我们就会这样去想

sometimes the translations also may lead us to this understanding

有时候，译文会引导我们产生这样的误解

say, because of avijja there are sankharas, because of sankharas there are viññāna and so on

因为无明，就有行，因为行就有识等等

so if you use this translation we may take it to mean that

如果用这样的译文，我们就会这样想

the avijja is the producing cause of sankhara and sankhara is the producing cause of viññāna or consciousness and so on

无明是行之创造因，行是识之创造因，等等

but actually

但是实际上

most relations taught in paticca samuppada

缘起法中教导的大多数关系

are not between producer and product

都不是造与被造的关系

it is just between like friends supporting each other

它们的关系就像是朋友，互相支持

or just supporting and not producing

只是相互支持的关系，并不是造与被造的关系

for example

例如

the phassa-paccayā vedanā触缘受

because there is contact there is feeling

因为有触，所以有受

do you think like feeling is produced by contact?

你们觉得受是由触产生的吗？

actually contact and feeling arise at the same time

实际上，触和受同时生起

although they arise at the same time

虽然它们同时生起

one is called a condition

有一个被称为条件

and the other is called something that is conditioned

另外一个被称为条件的结果

so to understand that

要理解这点

we must understand the dependent origination with reference to patthana

我们必须要通过发趣法来理解缘起

when we understand patthana

当我们理解了发趣法

patthana will not actually explain the links in paticca samuppada

发趣法实际上并没有解释缘起法的各项

but when we have the knowledge of patthana

但是当我们具有发趣法的知识

we understand that this relationship is not between producer and product

我们就知道这种关系不是造与被造

but between friends supporting something like that

而是像朋友一样的支持关系

so only when we understand that do we understand paticca samuppada correctly

只有我们理解了这点，才能正确理解缘起法

but

但是

since patthana is a difficult subject

因为发趣法很难

and many even authors are not familiar enough with patthana

许多人，甚至写书的人都不够熟悉发趣法

they do not touch upon patthana when they write about dependent origination

他们介绍缘起法的时候不敢涉及到发趣法

as far as I am aware

就我所知

there was only one author who treated paticca samuppada with reference to patthana also

只有一个作者，他用发趣法的知识来介绍缘起法

and he was the german buddhist monk the venerable Nyanatiloka

这个人就是德国僧人三界智尊者

so Nyanatiloka was the teacher of Nyanaponika

三界智尊者是向智尊者的老师

again a german buddhist monk

向智尊者也是德国僧人

and nyanaponika was, [to Bhodhi Bhikkhu] I think your teacher?

向智尊者[问菩提比丘]是你老师吗？

your mentor? you said mentor. mentor of Bhikkhu Bodhi.

你的导师？是菩提比丘的导师

so

所以

venerable nyanatiloka was the western author

三界智尊者是唯一的一位西方著者

who explained paticca samuppada with reference to patthana

将用发趣法解释缘起法

but his article, say now it is published as a book, small book

但是他的文章，现在已经出版了，一本小书

which is so technical

非常专业

that I don’t think people will understand that book

我认为大家看不懂这本书

it’s very precise and also concise

非常简明

and give the correct explanation with reference to patthana

用发趣论正确地解释了缘起法

but it is so technical

但是很专业

so it may be difficult to understand

所以可能很难让人理解

but if you can find that book, I think you should read that book

但是如果你能找到那本书，你就应该读一读

so next thing we will study is the twenty four modes of relations

下一课我们就要学习24缘

and after going through the twenty four modes of relations

学了24缘之后

we will come back to dependent origination

我们再回过头看缘起法

and try our knowledge of patthana

试着用发趣法的知识

with dependent origination for two or three sentences

来解释缘起法，解释两三句看看

because I cannot go in detail all the factors in dependent origination

因为我没有时间解释所有缘起支

but in the handout I have given that in detail

但是在下发资料里，都有详细解释

following the explanation given in visuddhimagga

是按照清净道论来讲的

but again it may be too technical for those who are not initiated to understand

对于基础不好的人，可能有点难

so we will study the twenty four conditions

我们将会学24缘

and then we will come back to the dependent origination

然后我们回过来看缘起法

ok there are two questions here

好，这里有两个问题

question 1: you taught that the mental state of feeling is, what about that?

你讲过受心所是……这是什么？

based on past experience

是基于过去的经验

then how does a child knows pain when he has never experience it before?

那么刚出生的小孩子，之前没有经历痛，怎么感受痛呢？

sayadaw: I don’t think I taught that feeling is based on past experience

尊者：我想我没有说受心所是基于过去的经历

maybe memory or saññā可能记忆或想心所是这样的

saññā is based on past experience

想心所基于过去的经历

perception, not feeling

想心所，不是受心所

so feeling can be very present

受心所可以是当下的

so when pain is there, a child knows it, it is natural

痛的受在那里，小孩子就自然知道了

and then the next one is

下一个问题

panatipata veramani

是关于杀生戒的

question 2: when a court judge awarded death penalty on a person

当法官判人死刑的时候

is he breaking the first precept?

是不是犯了杀戒？

sayadaw: yes

尊者：是的

[laughs][笑] because that person is a human being, right?

因为那个人是众生，对吧？

who he sentenced to death

他判他死刑

and when he passed the judgment

当他作出这个判决的时候

although he is following the law

虽然他是按照法律来判的

still in his mind there is desire to kill

但是他的心里有杀人的欲望

so he cannot get away from this

他没有办法摆脱这个愿望

so he is breaking the first precept

所以他就犯了杀戒

“how about the people who formulate the policy?

“那么制定这个法律的人呢？”

the cabinet who passed the bill in parliament

在国会通过这个法案的人呢

the head of state who approved the policy?

批准了这个法案的国家元首呢

and the people who is responsible for killing out the execution?“还有一些对这个死刑负责的人呢？“

is this group of people breaking the first precept?”

这些人都犯了杀戒吗？

[laughs][笑] I think they are.

我觉得他们都犯了杀戒

because when they formulate the policy or when they lay down the rule

因为当他们制定这个法律的时候

they have that desire in mind

他们有杀人的愿望

it is called intent to kill

这就是杀生的动机

intent for the person to die

希望别人死

so the person has that thought in his mind

这个人心里就有这样的想法

say when he makes a rule or something

当他们制定这个法律的时候等等

and also those who carried out the execution

还有执行死刑的人

so they also break the first precept

他们也犯了杀生戒

so the killing can be done by oneself

杀生可以是自己亲自去杀

or it can be done by encouraging others

也可以是鼓励别人去杀

or asking others to do the killing.

或者叫别人去杀

so they also break the first precept

所以他们也犯了杀生戒

“if the answer is positive, how can we address this issue?”

如果他们都犯了杀生戒，我们要怎么解决这个问题？

[laughs][笑] first there must be an intention, second the action must be carried out directly or indirectly

首先，要有杀生的动机其次自己直接或者间接杀生了

so

所以

you try to avoid being a judge

你尽量不要去做法官。

[laughs][笑] there are people who asked me

有人曾经问我

the work at the factory where say bullets or these things are produced

在军工厂工作，制造子弹等

and asked me whether that was right livelihood

他问我这是不是正命

so I said it cannot be right livelihood because you are making weapons to kill beings

我说，这不是正命，因为你制造杀生的子弹

but there is one thing important is the intent

但是最重要的一项是：动机

if your intention is for this thing to kill a person

如果你的动机是为了杀生而制造这些东西

or may beings be killed by this thing

或者希望别人因此被杀死

then

那么

you may not be free from guilt

你就不能免罪了

but sometimes

但是有时候

you have no choice

你没有选择

you cannot get another job then you have to do it

你找不到其他工作，只能如此

so in that case you can tell yourself I am just doing my duty

所以，这样的话，你可以告诉自己，我只是在履行职责

because it is my livelihood

因为我要靠此谋生

and so

所以

I have no intent to kill or something like that

我并没有动机去杀生，等等

so in that case I think you can be free from breaking the rule

这样的话，你就不会犯杀戒

but

但是

at last I just told them change the job

最终，我还是告诉他换一个工作

you change the job

去换一个工作

so that is the best thing to do

这是最好的解决办法

question 3: now according to the buddha’s teachings how do the meditators attain the rebirth seed of asañña-satta,

根据佛教，禅修者怎么投生到无想天

or how can one avoid it?

或者怎样避免投生到无想天？

avoiding is easy, right? not to develop that kind of jhana

避免投生到那里很简单，对吧就是不要开发那样的禅那

that will lead him to rebirth in that state

不要开发导致投生到那个生存地的禅那

asañña-satta means beings that have, asañña-satta

无想天的意思是……

no, not mind only

不对，不是只有心

asañña-satta means body only

无想天的众生只有色身

mindless beings

无心众生

so there are two kinds of beings, mindless beings and

有两种众生，一种是没有心

mind only beings

还有一种是没有色身

so I don’t know what you mean

我不知道你打算讲哪个

so asañña-satta means no mind beings

所以无想天就是没有心的众生

so mindless beings

无心众生

so do not practice or do not develop that kind of jhana that will lead you to rebirth there

不要开发能够导致投生到此生存地的禅那

and if you develop jhana that will lead you to rebirth in those states

如果你开发出让你投生到那里的禅那

then you will reborn in those states after your death here with that jhana intact

你死时如果那个禅那很完整那么你就会投生到那里

question 4: “how are the five faculties developed to become powers?”

五根怎么能变成五力

five faculties are faith, energy and so on

五根是：信根、精进根等等

so developing them means just developing

所以开发它们仅仅是开发它们

if you think you have too little faith

如果你觉得你的信很少

then you read books that will help you to get faith in the buddha and so on

那么你就去读书，帮助你建立对佛法僧的信心

or listen to a dhamma talk or talk to a person who is knowledgeable

或者听开示，听善知识的开示

and if you are lacking in effort or viriya

如果你缺少精进

you can admonish yourself by saying

你可以鞭策自己，说

if you are lazy you will not get the benefit of the practice

如果你懒惰，就不能获得法益

and you are following the path that is trodden by buddhas and others

你在走古圣先贤走过的路

and so you should not be indolent and lazy and so on

你不要懈怠、懒惰，等等

you admonish yourself to make more effort

你鞭策自己去更精进

and to develop mindfulness, you make closer attention to the object

开发正念，更紧密地专注于所缘

so that is how you develop mindfulness

这样去开发正念

try to be mindful of the object of the present moment

努力对当下的所缘保持正念

and pay real close attention and so your mind is

真正紧密地专注

just on the object and not distracted to other objects

你的心放在所缘上，不被其他所缘干扰

and say you want to develop samādhi you develop mindfulness

例如你想开发三摩地，你先开发正念

so your mindfulness becomes strong then samādhi

你的正念变得强大了，

you will gain samādhi and

你就会获得三摩地

once there is samādhi

有了三摩地

Paññā will arise

就会生起智慧

understanding of the true nature of things will arise

就会知道事物的本性

and then on to the twenty two faculties

然后是22根

among the twenty two faculties some of them cannot be developed 22根之中，有些不能开发

like the eye faculty, ear faculty and so on

例如眼根、耳根等等

so they are the product of kamma and so you cannot develop them

所以它们是业的产物，所以你不能开发它们

so only the ones that can be developed, five mental faculties

你能开发的是：五个修行之根

that are involved in the practice of meditation

就是与禅修有关的

question 5: if buddha teaches us that all things are conditioned, then is there free will?

如果佛陀说诸法皆有因，那么自由意志存在吗？

when one performs good or bad deeds

当某人行善或作恶的时候

are they conditioned by the preceding kamma

这是被以前的业所决定的吗？

or is there element of free will?”

”这里是不是有自由意志的元素？“

there is free will

是有自由意志。

we are not destined to do this or that by any power

我们并不是由某种力量决定做此或做彼

now

现在

in the paticca samuppada

在缘起法里

there is a link between vedanā and taṇhā受和爱之间有关联

feeling and attachment or craving

感觉和渴爱

so

所以

there is a free will here that means

这里有自由意志，意思是

you can do something so that you do not get craving although there is feeling

虽然有受，但是你可以不生渴爱地行动

that is actually where we can break this wheel of paticca samuppada or wheel or round of rebirth

我们实际上就是在此处打破缘起法之轮即在此打破生死之轮回

by practicing mindfulness

通过修习正念

you can avoid having craving although there is feeling

你就可以在受生起的时候不生起渴爱

so when we practice vipassana we are just trying that

当我们修内观的时候，就这样做

maybe we have pleasant feeling

虽然我们有乐受

then we have pleasant feeling, we try to watch it

当我们有乐受的时候，我们观照它

we try to make mental notes of it

在心里对它进行标记

so that we do not get attached to that feeling

这样我们就不执着于这个感受

so by practice of mindfulness

所以通过修习正念

we can avoid the craving from arising although there is feeling

虽然生起了受，我们也可以避免渴爱的生起

so this is a kind of free will

这就是某种形式的自由意志

this just depends on us whether we let craving arise or we do not let it

让不让渴爱生起，这取决于我们自己

and when we do something good or bad

当我们做善事或恶事的时候

we are not conditioned by preceding kamma

我们没有被以前的业所决定

and our action here is the fresh kamma we acquire in this life

我们这里的行为就是此生新造的业

and this fresh kamma is not the result

这个新造的业不是果报

it is the cause of the future results

它是未来果报之因

“if there is free will where does it reside?

“如果存在自由意志，那么它位于什么地方？

is it the same as self?”

自由意志是不是“我”？

now it is like asking where does the consciousness reside?

这就像是在问：心识位于什么地方？

we cannot say that consciousness is stored here or there

我们不能说心识被保存在这里或那里

but when the conditions come together consciousness arises

但是当因缘具足的时候，心识就会生起

so it is like you strike a match and there is fire

就像你划一下火柴，就会起火

so fire is not stored in the match box or in the match sticks

而“火”并不是储存在盒子里也不是储存在火柴棍上

but when you strike these two, fire is produced

当你摩擦此二者，就会产生火

so in the same way

同样地

consciousness or mind arises when there are conditions for it to arise

因缘具足的时候，心识就会生起

so

所以

we cannot say where it resides or where it is stored

我们不能说它位于什么地方，或者被储存在什么地方

we can just say what it depends on

我们只能说它依赖于什么

like seeing consciousness depends on the eye

如同眼识依赖于眼睛

hearing consciousness depends on the ear and so on

耳识依赖于耳朵等等

so that dependence we can say but we cannot say where it resides

我们可以说它是种依赖性，但不能说出他的位置

“is it the same as self?”

这跟“我”是一样的吗？

self is one thing and

“我”是一回事

free will or desire is another

自由意志是另外一回事

and self according to the teachings of the buddha is a non-existent thing

根据佛教，“我”是不存在的

question 6: “a person remembers the wholesome deeds at that time he experiences bliss

一个人想起了所做的善事，心中体验到欢乐

joy and happiness in his mind

他心里有欢喜和幸福

it is said by some that the person is experiencing the fruit or result of his wholesome kamma”

有人说，这个人正体验他善业的果报

it is not the fruit of his wholesome kamma

这不是他善业的果报

it is just remembering of his wholesome kamma he did in his past

只是想起了过去所做的善业

“a person can remember the unwholesome deeds of that time

一个人回想到所做的不善业

his mind becomes restless

他的心变得不安

displeasure and tormented

不开心，痛苦

it is said by some that he is experiencing the fruit or result of unwholesome kamma.”

有人说他正体验到不善业的果报

now wholesome kamma and unwholesome kamma give results as rebirth

善不善业产生结生的果报

and also during life time they can also give result

在生命期间也会产生果报

but feeling, say, feeling regret about the unwholesome deeds one did in the past

但是，感受，对过去不善业的懊恼感受

is not the result of unwholesome acts

并不是不善业的果报

it is just the fresh unwholesome kamma a person acquires by remembering the unwholesome kamma he did in the past

这是这个人通过忆念不善业所造的新的不善业

and feeling regret or being tormented

他就感受到后悔和痛苦

“it is said by some that he is experiencing

有些人说他体验到……

does this imply that memory that being remembered

这是不是说记忆

are the records from representation or result of kamma?”

是业报呈现的记录？

memory is not the result of kamma, memory is the saññā记忆并不是业报，记忆是想心所

or making marks of the objects

或者对所缘标记

“your article on Susīma Sutta of the samyutta nikaya.” it is not relevant here, right?

“你关于相应部《須師摩经》的文章”跟这里不相关，对吧？

susima became an arahant without the attainment of abhiññās

須師摩没有获得神通，但是成为了阿罗汉

he had not attained jhanas also

他也没有获得禅那

“right concentration of the noble eightfold path refers to the development of jhanas

八正道里的正定就涉及到禅那的开发

so how does the complete practice of right concentration fit in, please clarify.”

那么正定怎么会没有禅那呢？请解释“

whether a person gets jhana or not

一个人有没有获得禅那

it is possible for that person to attain enlightenment

都有可能获得觉悟

the venerable susima in this sutta is one example

这部经里的須師摩尊者就是一个例子

and there are many examples of

有很多例子

what are called dry vipassana practitioners who had became arahants

这被称为干观行者，他们也成为了阿罗汉

now right concentration

正定

is explained as four jhanas

被解释成四禅那

but

但是

the noble eightfold path or the eight factors that are called magga or noble eightfold path

被称为道心的八圣道

are those that arise simultaneously with magga consciousness

是与道心同时生起的

at the moment of magga consciousness there can be no jhana

在道心生起的时候，可以没有禅那

although magga consciousness is divided into first jhana magga consciousness and son

虽然道心被分为初禅道心等等

there are not real jhanas in the technical sense of that word

严格说，它们不是真正的禅那

a magga consciousness resembles a jhana consciousness

道心类似于禅那心

and so it is called first jhana magga consciousness, second jhana magga consciousness and so on

所以被称为初禅道心，二禅道心等等

so the explanation given of right concentration consisting of the four jhanas is, I think

所以正定的解释包含四禅那，

they pertain to those who practice samatha meditation

我觉得，这与修习止禅的人有关

and then move on to vipassana meditation

然后修观禅

but for those who do not practice samatha meditation but only vipassana

但是对于不修止禅，只修观禅的人

there can be don’t know jhanas

他们可以没有禅那

but without jhanas they are able to reach enlightenment

但是没有禅那，他们是可以获得觉悟的

question 7: “is the absorption mind jhana the same as upādāna clinging,

禅定的心和取是一样的吗？

that is clinging to the object of meditation?”

因为它执取于禅修的所缘

now, clinging is one thing, observing closely is another

“取”是一回事，紧密地观察是另外一回事

clinging is by attachment, by craving, or by wrong view

“取”是因为贪或者邪见

so if you are attached to something, you are clinging to it

如果你贪执某东西，这就是“取”

or if you take something to be permanent or to be a self then you are clinging to it

如果你觉得某法是常，是我那么你就是在执取它

but

但是

jhana is not clinging to the object

禅那不是执取所缘

but mind being concentrated on the object

是心专注于所缘

it is different from clinging

这与取不同

and jhana belongs to wholesome states

禅那属于善法

and clinging to unwholesome states

“取”是不善法

and wholesome and unwholesome states cannot arise at the same time

善与不善法不能同时生起

so it is different

所以它们不同。

ok

好

Disk02track23

so today we come to the paṭṭhāna or the method of conditional relations

今天我们要讲发趣法

paṭṭhāna or conditional relations are taught in the seventh or the last book or abhidhamma

发趣法是阿毗达摩第七论书所讲内容

which is called paṭṭhāna

就是《发趣论》

now abhidhamma was believed by theravada buddhists

南传佛教徒认为，阿毗达摩

to have taught to the celestial beings in the realm of tavatimsa

是佛陀在三十三天对天人所讲

and then buddha taught or buddha informed the venerable sariputta what he had taught every day

然后佛陀将每天所讲内容讲给舍利弗尊者

and then venerable sariputta brought that teaching to the human world

然后舍利弗尊者将它流传给世人

and taught his five hundred disciples

教给他的五百弟子

and what abhidhamma we have now is the one formulated by the venerable sariputta

我们现在拥有的阿毗达摩就是舍利弗尊者所讲

so there are seven books in abhidhamma

阿毗达摩有七本论书

and paṭṭhāna is the last book

《发趣论》是最后一本

now during the fourth week after his enlightenment

在佛陀觉悟之后第四个星期里

buddha sat in a house called jewel house

佛陀坐在名为宝屋的房子里

not because it was decorated with jewel

之所以叫宝屋，并不是说它为珠宝所饰

but because he contemplated on the jewel of dhamma which is abhidhamma in that house and

而是因为他在此屋省察法宝——阿毗达摩

so that house is called a jewel house

所以此屋被称为宝屋

so buddha sat in that jewel house for seven days

据说佛陀在此宝屋坐了七天

and contemplated on abhidhamma

省察阿毗达摩

when buddha contemplated the first six books of abhidhamma

当佛陀省察前六部论书的时候

nothing special happened

没有发生什么特别的事情

but when buddha contemplated on the seventh book of abhidhamma, paṭṭhāna

但是当佛陀省察阿毗达摩第七论发趣论的时候

it is said that six colored rays came out from his body

据说六色光芒从他身体射出

and covered the whole world

遍满整个世界

and that was because for the super wisdom of the buddha

这是因为佛陀甚深智慧所发之光

the first six books were not deep enough

前六部论书还不够深奥

although these books are very difficult for us

虽然对于我们来说，已经很难了

but for the omniscience of the buddha

但是对于全知之佛而言

they were not deep enough

前六部书不够深奥

so buddha’s omniscience did not get enough room to move about in these books

所以佛陀全知之智不能在前六部论书里得到充分的发挥

and so his mind was not so happy

所以他的心不那么愉悦

so his mind was like whale put in a small tank

他的心就像是一头大鲸鱼，被放进一个小水池

the whale which is put in a small tank could not move about freely

这头被放进小池子的鲸鱼，不能自由移动

so in the same way, his wisdom was so great

同样，佛陀之智如此深不可测

that it was not deep enough for his wisdom to move about

前六本论书不能让这种智慧畅游

but when he reached the seventh book

但是当他讲到第七本论书的时候

the seventh book or paṭṭhāna is like an ocean

第七本论书发趣论，就像是一片海洋

it is both great and profound

既宽广又深奥

since it is profound and great

因为它这么深奥和宽广

buddha’s wisdom gains room in the teaching of paṭṭhāna

佛陀的智慧在法趣论里就能获得发挥的空间

and so it was like the same whale released in the ocean

所以，这就像是一头鲸鱼，被放到海洋里

so when he could go into paṭṭhāna in every way he liked

佛陀能在法趣论里尽情畅游

his mind became clear, his mind became happy

他的心变得澄清，愉悦

and so when the mind is happy and clear

当他的心变得愉悦和澄清

the heart which is base of the mind also became clear

而他的心脏是心的依处，也变得清澈

and when the heart became clear

当他的心脏变得清澈

the other material properties in the body of the buddha also became clear

佛陀身体的其他色法也变得清澈

and so they emitted rays of six kinds from the body

这样他的身体就放射出六色光芒

so paṭṭhāna is both profound and great

发趣论不仅深奥，而且宽广

even in the every abbreviated form

即使是简本的发趣论

it comprises two thousand six hundred and forty three pages

也有2643页

in the sixth buddhist council edition

这是在第六次结集时的版本

but that edition contains many omissions

但是这个版本有很多省略

many many that to be repeated are omitted from the text

许多重复的地方，都被省略了

and so it is said that if all the omissions were to be put back

所以，有人说如果所有的省略处都补充完整

if the paṭṭhāna were to be printed with the omissions put back

这样，将所有省略处补充完整之后，

it would need thirty million books of four hundred pages each

发趣论就有三千万册，每册四百页

so it is very great very wide and also it is very deep or profound and difficult to understand

所以，发趣论很深奥，很难理解

so difficult to understand as it is

虽然它很难理解

we have to have to understand it

我们也要尽量去理解它

we have to do something to understand

我们得努力去理解

so today we will try to understand the twenty four conditions

所以，今天我们试着理解24缘

or twenty four modes of relationships taught in paṭṭhāna

或者说是发趣论里教授的24种关系

when we understand these twenty four conditions

当我们理解了这24缘

then we will be able to go in to the paṭṭhāna book it self

我们就能够深入到发趣论本身

so these twenty four conditions are called paccaya in pali

这24缘的“缘”巴利语是paccaya you have met the word paccaya in the doctrine of dependent origination

你们在缘起法里遇到个这个词

paccaya is translated as condition here paccaya在这里被翻译成“缘”

and it is defined in the commentary as

在注释书里，它的定义是

when a state is indispensable to another state’s presence or arising

当一法对另一法的出现和生起不可缺少

the former is a condition for the latter

则前一法为后一法之缘

if a state is indispensable to another state’s presence or arising

如果一法对另一法出现和生起不可缺少

now arising and presence that means arising and then existing

生起和出现，就是生起并存在

so when a state is indispensable for another state to arise and also to go on existing

如果一法对另一法的生起和持续存在不可缺少

then that state is called a condition for the latter state that arises and continues existing

那么此一法就是后一法生起和持续存在之缘

so that is called a condition or paccaya

这就被称为“缘”

and also it is said that any given state that assists the presence or arising of a given state is called the latter’s condition

这样协助另一法出现或生起之法就被称为后一法之缘

any state that assists the presence or arising the given state is called a condition

任何协助另一法出现或生起之法被称为缘

so a condition means something that assists another state to arise

所以缘就是协助其他法生起

or to go on existing

或者让它持续存在

sometimes condition may be a producing cause

有时候缘是一种令生之因

at other times it is the assisting factor or assisting state

另外一些时候，它是支助法

it assists or it supports the other state to arise

它支持其他法生起

to continue existing

让它继续存在

there are twenty four of them

缘有24种

I want you to be familiar with both pali and the English translation

我希望你们熟悉巴利词和相应的英语

first just let us go through the names

让我们看看这些名相

number one: hetu, that means the root

第一个：因，就是根

that means root condition

即因缘

I hope you are familiar with the word root

我希望你们熟悉“因”这个词

or the pali word hetu

或者巴利hetu in the third chapter you’ve learned that there were six hetus or six roots

在第三章，你们学习了六种因

and what are those six roots

这六种因是哪些？

lobha, dosa, moha

贪嗔痴

alobha, adosa, amoha

无贪无嗔无痴

attachment, ill will, delusion

贪嗔痴

and non-attachment, non-ill-will, non-delusion

无贪无嗔无痴

so these six are called hetus

这六个被称为因

and the hetu is explained as something like a root

“因”被解释成“根”

the root helps the tree to be strong

“根”帮助树茁壮成长

and to gain strength

获得力量

in the same way these factors or these mental states assist the associated mental states

同时，这些心所协助相应的心所

to gain strength

让它们获取力量

or to endure

或者让它们持续

so it is like a root assisting the tree to stand stable

就像是树根支助树牢固地屹立

and to gain strength

获取力量

now when we study paṭṭhāna we need to know three things

当我们学习发趣法的时候，我们要知道三法

that is the condition or conditioning state

缘法

and then conditioned state

缘生法

and the force of condition, the power of condition

缘力

so these three we must understand regarding everyone of these 24 modes of relations

所以，对于所有24缘，我们要知道此三法

the six roots are called the conditioning states

六因被称为缘法

they condition the associated state, that means

它们是相应之法的缘，也就是说

they help the associated state to endure, to gain strength and to be stable

它们支助相应之法的持续，使之获取力量，并且保持稳定

and the conditioned states are those that are associated these six roots

而缘生法则是与这六因相关的诸法

how many cittas are associated with these roots

有多少心与这些因相应？

there are eight nine types of consciousness

一共有89心

and among those there are types of consciousness that are associated with roots

其中，有一些心与这些因相关

and also there are those that are not associated with roots

还有一些心不与这些因相关

eighteen are not associated with roots

有18个与这些因不相关

they are called rootless consciousness

它们被称为无因心

so regarding this relation, regarding this condition

所以，对于此种缘

we don’t have to worry about the rootless consciousness

我们就不用考虑无因心

so the other seventy one cittas

剩下的71种心

and cetasikas going along with it

以及与之相伴的心所

and also material property produced by these cittas

还有由这些心产生的色法

so they are called the conditioned states of roots

他们被称为因的缘生法

or they are called conditionally produced or conditionally arisen states

或者说是由缘产生的诸法

and the conditioning force or the force of condition

缘力

is a particular way in which the conditioning states function as conditions for the conditioned states

这是缘法作为缘生法之缘的特有方式

so that is some power or some force that the roots possess

这就是说这些因拥有的某种力

and by way of being roots, they support their associated states

通过作为因，它们支助相应的法

so with regard to the hetu or root condition

所以对于因缘

we need to understand which are the conditioning states

我们要明白什么是缘法

and which are the conditioned states

什么是缘生法

and which is the force of the condition

什么是缘力

now force of condition and conditioning states are said to be not different

缘力和缘法是一样的

now let us take lobha

我们以贪为例

what is lobha, lobha is an attachment

什么是贪？贪就是执着

so attachment is lobha

所以执着就是贪

and firm attachment to associated states is what we called the force of condition

对于相应之法的牢固执着，我们称之为缘力

so actually the force of condition and the condition itself are the same

实际上，缘力和缘法，实际上是一样的

so now with regard to the first condition hetu

所以，对于第一个缘，因缘

the conditioning states are the six hetus

缘法就是六因

and conditioned states are those that are associated with hetus

缘生法是与因相关的诸法

so

所以

you know hetus are mental factor

你们知道，因是心所

and so they are associated with or they arise simultaneously with types of consciousness

所以它们与心同生

so they are seventy one types of consciousness

所以有71种心

that are associated with roots

与这些因相关

and also if you remember the sixth chapter

如果你们记得第六章

there are material properties that are produced by consciousness or by mind

有一些色法由心所产生

so at one given moment

所以在特定的刹那

there is a root or a hetu

有一个因

and then the consciousness concomitant with that hetu

与这个因同生的心

and then mental factors going along with that consciousness

还有与这个心同生的心所

and also the material properties that are produced by that consciousness

还有由这个心所产生的色法

now hetus act as conditioning states

因作为缘法

and the other are called conditioned states

其他的被称为缘生法

if we take lobha as conditioning state

如果我们以贪为缘法

then the citta accompanied by lobha and the cetasikas going along with it

那么伴随贪的心，以及与它同生的心所

and the material properties caused by it are called conditioned states,

还有由心产生的色法，就被称为缘生法

states that are conditioned or states that are conditionally arisen

也就是由缘所生的法

and they are related as root and trunk or something like that

它们之间的关系就是树根和树干之类的关系

the second is ārammaṇa, object condition

第二个是：所缘缘

there is nothing that is not an object in the world

世界上万事万物都是所缘

so object consists of all four ultimate realities

所以所缘包括所有四种究竟法

all cittas, all cetasikas, all rupas and nibbana

所有的心、心所，所有色法和涅槃

and they act as conditioning states for the types of consciousness that take them as object

它们作为缘取它们的各种心的缘法

now suppose we see something

假设我们看到某物

that something is an object

这个东西就是所缘

here let us say, let’s say a rose, so we see a rose

这里，我们假设我们看到一朵玫瑰

so the rose is an object it is rupa or matter

所以这个玫瑰是个所缘，它是色法

and there is seeing consciousness in my mind

我们心中生起了眼识

that seeing consciousness takes that rose as object

这个眼识以玫瑰为所缘

so the rose is the conditioning state for the consciousness that arises in my mind consciousness and also the concomitant mental factors

所以，对于眼识和相应的心所而言，这朵玫瑰就是缘法

and objects are called ārammaṇa in pali

所缘在巴利语是arammana because they are like that palces where one delights in

因为它们就像一个处所，为人所喜欢

now beautiful garden, a park

就像是个美丽的花园，一个公园

you go for pleasure

人们去欣赏

so in the same way, the objects are taken by the consciousness

同样地，心缘取所缘

as a place for pleasure

将之作为欣赏的处所

and so they are called ārammaṇa in pali

所以在巴利语里，它们叫做：arammana and also they are said to be like the staff

它们也像一个拐杖

or like a line of rope

或者像一条绳子

now when you are weak

如果你身体很虚弱

when you cannot walk properly

不能正常走路

you have to take the help of the staff

你需要借助一个拐杖

so leaning on the staff you walk

依靠拐杖行走

or holding on to the line you walk

或者扶着绳索行走

so in the same way leaning on the object or holding onto the object

同样地，依赖于所缘

mind arises

心得以生起

or citta and cetasika arise

心和心所就会生起

so

所以

because there are those that are held on, they are called ālambana in pali and

因为有所缘作为依赖，在巴利语称为alambana so we have these two words in pali: ārammaṇa and ālambana

我们有两个巴利词：arammana和alambana they are matched together and we just call them ārammaṇa

它们配在一起，我们就只用arammana so the object condition, the conditioning state of object condition

所以所缘缘的缘法

consists all things in the world, all cittas, cetasikas, rupas and nibbana

包括世界上的万事万物：心、心所、色法和涅槃

and the conditioned states are those that take those as object

缘生法就是以这些为所缘的诸法

so conditioned states are the consciousness and mental factors

缘生法就是心、心所

now we will come to detail later

我们稍后再详细讲

number three is adhipati

第三个是：增上缘

you are familiar with the word adhipati

你们对增上这个词很熟悉

you have met adhipati in the seventh chapter and there are four adhipati

在第七章我们学习了增上，一共是四个

four predominant factors

四个增上

and those predominant factors are called adhipati or predominant here

这些增上在巴利语里被称为：adhipati and those that are associate with these predominant factors

与这些增上相关的诸法

and also material states that are produced by these factors

以及由它们产生的色法

are called the conditioned states of predominants

被称为增上法的缘生法

so predominant means it is like a king, he has a sole authority in all the fields

增上就像国王，在所有领域具有独一无二的权威

and so it is called adhipati

所以被称为增上

sometimes chanda or will to do is predominant sometimes

有时候“欲”是增上

consciousness itself is predominant

有时候心本身是增上

sometimes effort or viriya is predominant

有时候精进是增上

sometimes investigating or understanding is predominant

有时候观是增上

and so

所以

when one of them is predominant it is called predominant condition

当其中一个是增上的时候，就是增上缘

or conditioning states of predominant condition

或者增上缘的缘法

and then those that are concomitant with that predominant are called the conditioned states of predominant

与这个增上同生的法就是缘生法

so sometimes

所以，有时候

we have very strong desire to do something

我们有很强烈的欲望去做某事

so when we have very strong desire, let’s say we have very strong desire to do some meritorious deeds

当我们有很强烈的欲望,例如做善事的欲望

then the chanda or the will to do is acting as a predominant factor

那么这个“欲”就作为增上

so along with it the other predominant factors will arise

伴随它，其他增上会生起

but at one time only one is predominant and the others are supporting that predominant factor

但是，每一次，只能有一个增上其他的只能作为此增上的支助

number four is anantara proximity

第四个是：无间缘

anantara is composed of an and antara

无间由“无”和“间”组成

antara means gap

“间”指“间隙”

so anantara means no gap

所以“无间”就是“没有间隙”

anantara condition is something like vacating your place

无间缘就像是让座

so that another person can sit in your place

这样另外一个人就可以坐下

so by disappearing one conditions, another to come or to arise

通过一法的消失，另外一法生起

so that is called anantara condition or proximity condition

这就被称为无间缘

so anantara condition there must be no gap

无间缘，没有任何空隙

no gap between the preceding and succeeding

前一法与后一法之间没有任何空隙

the anantara condition can be obtained only in the cittas or consciousness

无间缘只能是在心识之间发生

now you may remember a diagram of the though process

你们可能还记得心路过程的表格

so a thought process normally contains how man thought moments

一个心路过程包括多少心识刹那

seventeen thought moments 17个心识刹那

so let’s say number one thought moment

看第一个心识刹那

and then number two thought moment and number three thought moments and so on

然后第二个心识刹那，第三个心识刹那等等

now although we teach thought process with that diagram

虽然我们用那个表来教心路过程

actually we are not to understand that at one moment there are seventeen thought moments like in the diagram

实际上，并不是说一个刹那包含17个心识刹那

at one moment there is only one type of consciousness

在一个刹那，只有一个心识

so that one type of consciousness arises and stays for a little time

所以那个心识生起，持续一个短暂的时间

and then it disappears

然后就消失了

immediately after the disappearance of number one consciousness

第一个心识消失之后，

number two consciousness arises

第二个心识立刻生起

if number one consciousness does not disappear

如果第一个心识没有消失

number two consciousness cannot arise

第二个心识就不能生起

because there is only one space for them to arise

因为只有一个处所让心识生起

and if number one consciousness does not disappear

如果第一个心识没有消失

number two consciousness cannot arise

第二个心识就不能生起

so the disappearing number one consciousness is said to be a proximity condition for number two consciousness to arise

所以第一个心识的消失，就是第二个心识生起的无间缘

in the same way, number two consciousness

同样，第二个心识

when it disappears it is said to be proximinty condition for number three consciousness and so on

当它消失时，就是第三个心识的无间缘等等

so actually this is just vacating your place so that another can take your place

实际上，这就像让座，一个让座，另外一个才可以落座

and then number five samanantara

第五个：等无间缘

it is actually the same as anantara

实际上它跟无间缘是一样的

so number four and number five are actually the same

所以第四和第五实际上是一样的

the only difference is there is “sam” in number five

唯一的区别就是第五个前面有一个“等”

and there is no “sam” in number four

第四个没有“等”

apart from that there is no difference between these two

除此之外，这两者没有任何区别

in English also in order to make them two different conditions

英语里，为了表示这是两个缘

one is translated as proximity and another is contiguity

一个翻译成：proximity，另外一个翻译成：contiguity but actually they are the same

实际上，它们是一样的

now even in abhidhamma

即使在阿毗达摩里

we find such things

也有这种事情

that means why teach samanantara here?

即：为什么在这里要教等无间缘？

if they are the same, anantara and samanantara are the same

如果它们是一回事，如果无间缘和等无间缘是一回事

why teach samanantara or why teach anantara, just one would be enough

为什么要列出两个，一个不就够了吗？

the answer here is

对此，回答是：

even in abhidhamma buddha had to taken to account the inner disposition of the minds of his listeners

即使在阿毗达摩里，佛陀也要考虑到听法者的内在根器不同

different people have different experiences and different likes and dislikes

不同的人有不同的经历，不同的好恶

so one person may understand when he hears the word anantara

所以，一个人可能理解无间缘这个词

but another person may understand when he hears the word samanantara rather than anantara and so on

但是另外一个人可能理解等无间缘，等等

so in order to suit the inner disposition of the listeners

所以，为了适应不同人的根性

buddha used different names for one and the same thing

佛陀就使用了不同的名相讲相同的东西

so here also anantara and samanantara actually the same so

所以，这里无间缘和等无间缘实际上是一样的

samanantara or contiguity condition is the same as anantara condition

所以等无间缘和无间缘是一样的

so it is again given place to another state to arise

所以，也是给另外一个法让位

so whenver there is anantara condition there is samanantara condition too

只要有无间缘也就有等无间缘

so these can be seen in a thought process

所以这个可以在心路过程里看到

so the preceding consciousness is an anantara condition and samanantara condition for the succeeding consciousness and so on and so on it goes on and on

前一个心是下一个心识的无间缘，也是它的等无间缘，如此等等

and number six is sahajāta

第六个是：俱生缘

saha means together, jāta means arisen saha是“俱”，jata是“生”

arisen together, arising together and existing together is sahajāta

俱生就是一起生起

together means the conditioning state and conditioned state arise together

“俱”就是说缘法和缘生法一起生起

exist together

同时存在

and one supports the other or one assists the other

一个是另外一个的支助

so that is called sahajāta conascence

这就被称为俱生缘

now when a consciousness arises it arises with some mental factors

当一个心识生起时，伴随有一些心所

so they arise together so they are sahajāta

所以它们是同时生起，这就是俱生缘

consciousness is a conditioning state for mental factors

心识是心所的俱生缘

and mental factors are also conditioned state for consciousness

心所也是心的缘生法

we will come to that in number seven

我们在第七项的时候再讨论

so here sahajāta means arising and existing together

这里的俱生就是一起生起，一起存在

and one is the conditioning state and the other conditioned state

一个是缘法，另一个是缘生法

so when consciousness arises

所以当心识生起时

it arises with mental factors

伴随它的有心所

and so consciousness is a conascence condition for mental factors

心识是心所的俱生缘

so they are related as the sahajāta, conditioning factor and conditioned factor

所以它们之间就是缘法和缘生法的俱生关系

this can be obtained also between mental states and material states

这也是在名法和色法之间的关系

for example at the moment of rebirth

例如，在结生的时候

now there arise consciousness, mental factor and also rupa born of kamma

生起心、心所和业生色法

so consciousness is the conditioning state for the other two

所以心识是其他两者的缘法

and number seven is aññamañña

第七个是：相互缘

one to the other mutuality

彼此之间的

one to the other means A is a conditioning state for B and B is a conditioning state for A

相互指的A是B的缘法，B是A的缘法

so this mutual support is called aññamañña condition or mutuality condition

所以这种相互支助是相互缘

this can be had between citta and cetasika and cetasika and citta

这适用于心和心所，心所和心

and also with some material properties

也包括一些色法

again let us state the first type of consciousness

同样，看第一个心

the first one there the akusala consciousness

第一个不善心

so with that consciousness there are nineteen mental factors

这个心有19个心所

so when we take consciousness as conditioning state

我们以心识为缘法

then the mental factors are conditioned states

那么心所是缘生法

and then mental factors are conditioning states

当我们以心所为缘法

and the consciousness is conditioned state

心就是缘生法

so they go back and forth and so they are called mutuality condition

所以，它们是相互的，所以是相互缘

number eight is nissaya condition dependence

第八个是：依止缘

something you depend on that something is called a nissaya

所依赖之法就是依止缘

again citta and cetasika

这也适用于心和心所

so cetasikas arise only citta arises

只有心生起的时候，心所才生起

so citta serves as a conditioning state for cetasikas

所以心是心所的缘法

since there can be also the mutuality or reciprocity

因为这里也可以是相互关系

cetasikas can be also conditioning states of support for consciousness

心所也可以是心的缘法

and number nine is upanissaya, decisive support or strong support

第九个是：亲依止缘

so number nine is more powerful than number eight

第九个比第八个更有力量

actually number nine is wider in scope than number eight

实际上，第九个比第八个范围更广

it’s upanissaya or decisive support or strong support

亲依止缘

and number ten is purejāta prenascence

第十个是：前生缘

now that being the conditioning state arises before the conditioned state arises

就是缘法在缘生法之前生起

and it is existing when the conditioned state arises

当缘生法生起时，它还存在

suppose let’s take the eye

我们以眼为例

the sensitivities in the eye

眼净色

they arise, say before the seeing consciousness arises

眼净色在眼识之前生起

and then seeing consciousness arises

先有眼净色，然后眼识生起

so when seeing consciousness arises the eyes are in existence

当眼识生起时，眼睛还存在

eyes are existing at that time

在那时候，眼净色还存在

so the eyes are the conditioning states of prenascence to the seeing consciousness

所以，眼净色是眼识的前生缘的缘法

or we can take the heart, so some types of consciousness depend on the heart

我们可以以心脏为例，有些心识依赖于心脏

so the heart arises before the consciousness arises

心脏在这些心识之前生起

and when the consciousness arises the heart is still existing

当这些心识生起的时候，心脏还存在

so that kind of conditioning is called purejāta prenascence

所以这种缘是前生缘

that means arising before the conditioned state

就是在缘生法之前生起

and number eleven is pacchājāta

第十一是：后生缘

it is a opposite of purejāta

这是前生缘的反面

pacchā means back or later

“后”就是之后

here the conditioning states arise after the conditioned state arises

这里缘法在缘生法之后生起

and then it supports it

然后支助它

our teachers taught us with similes or with examples

我们的老师用这个例子来讲后生缘

so here for pacchājāta, one example is given, I don’t know whether it is true or not

这里有一个例子，我不知道是不是事实

the vultures

秃鹰

it is said that vultures do not feed their young ones

据说秃鹰不会饲养它的雏鹰

and those young ones survive with just the expectation

这些雏鹰靠希望存活

they just have the expectation that their parents will bring something for them to eat

它们只是在心中怀着期望：认为它们的父母会给它们食物吃

that expectation sustain them until they can search food for themselves

这种期望让它们一直存活，直到最后能够自行觅食

so the expectation for food sustain their body

它们对食物的期望维持了它们的生命

so their body arose first

它们的身体先生起

and then the expectation arises later

这种期望随后才生起

so when expectation arises their body is still in existence

当这种期望生起的时候，身体还存在

so the expectation arises later

所以这种期望随后才生起

but when it itself is also existing

但是身体自身还存在

it supports the body of the vulture or something those that have arisen before it

这种期望支助了秃鹰的身体而身体是事先就存在的

so it comes after what it is to support

所以后生缘是随后才生起并起支助的

therefore it is the opposite of purejāta

所以是前生缘的反面

purejāta is the conditioning state arises first

前生缘里，缘法先生起

and then conditioned state arises later

缘生法后生起

but in pacchājāta, conditioning state arises after

但是后生缘里，缘法后生起

and conditioned state arises before

缘生法先生起

so they are two opposite ways of supporting

所以这是两种不同的支助方式

and number twelve is āsevana

第十二是：重复缘āsevana is translated as repetition asevana被翻译成“重复”

that means doing it again and again

意思是重复做

so by doing it again and again you gain momentum

通过重复进行，获得动量

and this āsevana, since it is called repeating

重复缘，因为它被称为重复

it must be of the same kind

所以必须是同一个类型

now it can be had only between mental states in a thought process

所以只是适用于心路过程里的名法

javanas run how many times?

速行生起多少次？

javanas run normally seven times

一般速行生起七次

so when javanas run seven times that means

所以速行生起七次，就是说

javana repeats itself for seven times

速行自身重复七次

so first javana is a repetition condition for second javana

第一个速行是第二个速行的重复缘

and second javana is a repetition javana condition for third javana and so on

第二个速行是第三个速行的重复缘，等等

but these repetition condition can be had only between two things that belong to the same kind or same genus

但是这个重复缘，只能在同类型之间发生

so kusala to kusala, akusala to akusala

所以善法对善法，不善法对不善法

kiriya to kiriya, like that

唯作对唯作，等等

so there are seven thought javana moments

所以速行生起七次

first javana is a repetition condition for second javana and so on

第一个是第二个的重复缘，等等

so sixth javana is a repetition condition for seventh javana

所以第六个速行是第七个的重复缘

but after seventh javana there arises what is called registration

但是第七个速行之后，生起的是彼所缘

so registering consciousness

彼所缘心

registering consciousness is a resultant consciousness

彼所缘是果报心

so

所以

the akusala consciousness and resultant consciousness are different, they do not belong to the same kind

不善心和果报心是不同的，不属于同一个类型

so the seventh javana is not a repetition condition for registering consciousness that follows it

所以第七个速行不是随后彼所缘的重复缘

so repetition condition can be had only between those that belong to the same kind

所以重复缘只能在同一类型之间发生

now in the thought process for enlightenment

在觉悟的心路过程里

there is one moment of path consciousness

有一个道心刹那

and two or three moments of fruition consciousness

两个或三个果心刹那

there path consciousness is not a repetition condition for fruition consciousness because

这里道心不是果心的重复缘，因为

path consciousness belongs to wholesome cittas

道心属于善心

and fruition consciousness belong to resultant consciousness

而果心属于果报心

so they are of different kind and so

它们不是同一类型

they do not have this repetition condition

所以它们没有重复缘的关系

so only between those that belong to the same kind can there repetition condition

所以只有在同一类型里，才能有重复缘

number thirteen is kamma condition that you already know

第十三：业缘，你们已经知道

there are two kinds of kamma condition

有两种业缘

one is called conascence kamma condition

俱生业缘

that means same time kamma condition

也即是同时的业缘

and the other is different kamma condition

还有一个是异刹那业缘

now when the first citta of the lobha mula arises the first one

当第一个贪根心生起的时候

it arises with nineteen mental factors

与之伴随的有19个心所

among the nineteen there is cetana

其中有一个思心所

cetana is what is called kamma

思心所被称为业

so that cetana is a kamma condition for conascent kamma condition for the concomitant citta and mental factors

所以这个思心所是与之同生的心和心所的俱生业缘

and that cetana will produce results in the future

这个思心所在未来会产生业报

so that cetana is also a kamma condition for the resultant consciousness and material properties that will arise in the future

所以这个思心所也是未来生起的果报心和色法的业缘

so cetana has two functions, let us say

所以我们说思心所有两个功能

it is a conascence kamma condition for the concomitant cittas and cetasikas

它是与之同生的心和心所的俱生业缘

and also it is a different time kamma condition for the resultant consciousness and material property that will arise in the future

也是未来果报心和色法的异刹那业缘

so please note that there are two kinds of kamma

所以注意有两种业

same time kamma and different time kamma

俱生业和异刹那业

and number fourteen is vipāka result

第十四是：果报缘

now result condition is peaceful condition

果报缘是不活跃的缘

when something is a result of some other thing it is inactive

当一法是另一法之果报，它就是不活跃的

it is just the result produced by the cause

它仅仅是原因产生的结果

so it has no activity

所以它是不活跃的

so it is inactivity or the peacefulness or something like that

所以它就是不活跃的

and it imparts its peaceful nature to its concomitant cittas and cetasikas

它将它的不活跃性传递给与之同生的心和心所

and that is why it is called result condition

所以它被称为果报缘

so result condition is itself a result

所以果报缘自身就是果报

and it imparts its peaceful nature to concomitant mental states

它将它的不活跃性传递给与之同生的名法

and number fifteen is āhāra nutriment, you all know āhāra

第十五是：食缘，大家都知道食

how many āhāras are there?

有多少种食？

four āhāras

四种食

so they are the āhāra condition or nutriment condition for the concomitant cittas and cetasikas

所以它们是与之同生的心、心所的食缘

and also the edible food nutriment is the nutriment condition for conascent material properties

段食也是与之同生的色法的食缘

and number sixteen is indriya faculty

第十六是：根缘

so there are twenty two indriyas taught in seventh chapter

在第七章教了22种根

and among them except femininity and masculinity

其中除了女性根和男性根

the other twenty are called here indriya

剩下的22在这里被称为根

so they have authority over their own, over their respective fields

它们对自身具有主导，在各自的领域具有支配作用

and so they are called indriya

所以它们被称为根

they exercise authority over their concomitant cittas and cetasikas

它们对与之同生的心和心所具有支配的作用

and so they are called indriya

所以它们被称为根

and also the material properties like eye sensitivities and so on

同时，诸如眼净色等色法

so eye sensitivity has authority over seeing and so it is also called indriya

所以眼净色对看也具有支配作用，所以它也被称为根

so when a seeing consciousness arises

当眼识生起时

there is the eye or eye sensitivity

有眼净色

and there is something to be seen

色所缘

so eye sensitivity and then there is the seeing consciousness

所以眼净色，眼识

so eye sensitivity is the faculty condition for the eye consciousness and so on

眼净色是眼识的根缘，等等

and then number seventeen is jhāna conditions

第十七个是：禅那缘

again you have to find out how many jhanas are there?

有多少禅那？

seven

七个

vitakka, vicara, piti, ekaggata, somanassa, domanassa, upekkha

寻，伺，喜，一境性，悦，忧，一境性

so these are called jhana

这些被称为禅那

jhana means contemplating the object closely

禅那意思是紧密地审察目标

taking the object with intensity

紧密地关注目标

and so they are called jhana

所以被称为禅那

so they impart that quality of contemplating and object intensely on other concomitant states

它们将这种紧密审察目标的品质传递给与之同生之法

and number eighteen is magga path condition

第十八是：道缘

path means a road, so road is some means of reaching a destination

“道”就是路，就是抵达目标的方法

so in the same way the magga conditions are those that lead to good destination or bad destination

同样，道缘就是引导抵达好的目标和坏的目标之法

now there are twelve factors of magga

道支有十二个

and eight are wholesome and indeterminate

善和无记的有八个

and the four are unwholesome

四个是不善的

so four unwholesome magga factors lead to rebirth in four woeful states

四个不善的道支导致投生到恶趣

and the eight wholesome factors of magga lead to rebirth in blissful states

八个善的道支导致投生到善趣

now when a magga consciousness arises

当道心生起的时候

there arise also these eight factors

就会生起这八个道支

beginning with right understanding and so on

正见等等

so when we take right understanding as path condition

当我们以正见为道缘

then the magga citta and its concomitants are said to be the conditioned states of path condition

那么道心和与之同生之法就是道缘的缘生法

so we can take any one of these eight factors as conditioning states

我们可以以这八个道支作为缘法

and the remaining factors with consciousness as conditioned states

剩下的道支和道心就是缘生法

and also when an unwholesome consciousness arises

同样地，当不善心生起时

let us say the first citta

以第一个心为例

there is ditthi or wrong view so that is micchaditthi

是邪见相应的心

so if we take that micchaditthi as the path conditioning factor

所以如果我们以邪见作为道缘

conditioning states of path condition

作为道缘的缘法

then the citta and other concomitants are said to be the conditioned states of path condition

那么心和其他与之同生之法就是道缘的缘生法

number nineteen is sampayutta association

第十九是：相应缘

now in abhidhamma, sampayutta is used regarding mental states that have the same arising, the same disappearing the same object and the same base

在阿毗达摩里，相应缘适用于同生、同灭、同一所缘、同一依处的名法

even though the mental states and material states may arise together

虽然名法和色法可能会同生

they are not called associated

它们不被称为相应缘

so these associated or pali sampayutta is for mental states only

所以这个相应缘只是针对于名法的

so one mental state can be associated with another mental state

所以一个名法可以是另外一个名法的相应缘

but mental states are never said to be associated with material states

但是名法和色法不能是相应缘的关系

because in order to be called associated

因为要想被称为相应缘

they must arise together

它们必须同生

they must disappear together

它们必须同灭

they must have the same or common object

它们必须有同一所缘

and they must have the same base

它们必须有同一依处

again the first type of consciousness lobha mula consciousness

同样以第一个贪根心为例

and it arises with nineteen mental factors

它与19个心所同生

so if we take the consciousness as the conditioning state

如果我们以心识为缘法

then the nineteen cetasikas are the conditioned state

那么19个心所就是缘生法

or if we take one of the cetasikas as conditioning state

如果我们以其中一个心所为缘法

then the consciousness and the other cetasikas are called conditioned states and so on

那么心和其他心所就是缘生法，等等

so the sampayutta or association condition can be obtained only in the mental states

所以相应缘只适用于名法

now vippayutta dissociation

不相应缘

vippayutta is for mind and matter or matter and mind or mind to matter or matter to mind

不相应缘适用于名法和色法、色法和名法、名法到色法、色法到名法

so mind and matter may arise at the same time

名法和色法可能会同时生起

but they are not said to be sampayutta, so

但是它们不是相应缘

they are said to be vippayutta or dissociated

它们是不相应缘

that means they do not mixed with each other

就是说，它们并不相应

although they may arise together, they will not mixed each other

虽然它们可能同时生起，但是并不相应

now sampayutta association is compared to the four sweet things that monks allowed to take in the afternoon if they have some kind of disease

相应被比喻成四种药食，如果比丘生病了，午后可以食用这四种药食

that can be cured by that medicine

就可以治他们的病

they are called four sweet things

它们被称为四种药食

so when you mix these four sweet things

当你们将此四种药食混合时

they make so thoroughly that you cannot differenciate one from the other

它们混合得如此彻底，你不能分辨彼此

so sampayutta is like that

所以相应就是如此

cittas and cetasikas are so associated that it is difficult to tell the difference between citta and cetasika

心和心所是如此相应，很难分辨出心和心所的区别

they merge together so thoroughly that it is very difficult to differenciate them

它们混合得如此彻底，很难区分彼此

now vippayutta

不相应缘

is compared to different taste mixed together

被比喻成不同味道混合在一起

so although you mix the different tastes

虽然你混合不同的味道

they remain separate

它们还是各自分离

hot taste is hot taste

热的味道还是热的味道

and sweet taste is sweet taste

甜的味道还是甜的味道

so they do not mix together, they do not blend together and become one

它们没有混合在一起，成为一种味道

they are still different tastes

它们还是不同的味道

because they do not mix although they may be together

因为虽然它们在一起，但是并没有混合

so vippayutta is like that

不相应缘就是如此

although mind and matter may arise together at the same time

虽然心法和色法可能同时生起

they are not called associated but called dissociated

它们不被称为相应，而是被称为不相应

and then number twenty one is atthi present

第二十一是：有缘

that means it is present it is existing when it is called the conditioning state

就是说它被称为缘法的时候，是存在的

so when there is the presence condition that means the conditioning state must be present at that time

当存在有缘的时候，缘法必须在此时存在

and it is related to or it supports the other conditionally arisen state by way of presence condition

通过有缘，它支助缘生法的生起

we can take the same example, so the first citta

我们可以用相同的例子，第一个心

the citta and cetasikas arise, and so they are existing at the time

心和心所生起，它们同时存在

so one is the presence conditions for the other

一个是另外一个的有缘

and natthi absence

无有缘

so absence conditions is the same as number four anantara

无有缘与第四个无间缘一样

here natthi means absence nothing

这里“无有”就是什么都没有

so when it is absence then the other can take its place

当“无有”的时候，另一法即可生起

so it is obtained between cittas following one after another

此缘适用于前后生起的心

and vigata disppearance

离去缘

is the same as natthi absence

跟无有缘是一样的

and avigata non-disppearance is the same as atthi presence

不离去缘与有缘是一样的

so here also

同样地

the difference is only the names but not the real thing so

只是名字有异，实际是一样的

atthi and avigata or presence and non-disappearance are the same

所以有缘和不离去缘是一样的

and absence and disappearance are the same

无有缘和离去缘是一样的

so these are the twenty four paṭṭhāna conditions

这些就是24缘

and these twenty four or we do not take the same thing again

这24缘，去掉重复的

then how many? twenty one

一共是多少个？21个

so twenty four conditions or say, twenty one conditions

所以24缘或21缘

and these conditions govern all things in the world

这些缘适用于世间的万事万物

all things means both animate and inanimate things

万事万物包括有情和非有情

both mind and matter, living beings as well as things outside

心法和色法，活着的和外部世界的

so that is why it is more wide in scope than the dependent origination

所以，它的范围比缘起法更广

now dependent origination is for living beings only

缘起法只是适用于有情众生的

but the paṭṭhāna conditions are for both living beings and non-living things

但是法趣法适用于有情众生和无情众生

and it is the explanation of the relationship between living things and living things, living things and non-living things, both

可以解释有情和有情、有情和无情之间的关系

now it is important that actually we understand the conditioning states, conditioned states exactly

重要的是，我们实际已经明白缘法和缘生法

so what are the conditioning states for, let us say hetu

例如因缘，什么是缘法

and what are the conditioned states for hetu condition

什么是因缘的缘生法

only then can we understand how things are related

只有明白了这个，我们才知道事物如何关联

only then we will be able to explain the relationship between the different things

只有这样，我们才能解释不同事物之间的缘

so it is actually important that we know what are the conditioning states and what are the conditioned states for every of these twenty four paṭṭhāna conditions

所以，对于所有24缘，明白什么是缘法，什么是缘生法，很重要

and actually they are given on the pages with conditioning and conditioned states of twenty four conditions

实际上，这些都在“24缘的缘法和缘生法”有介绍

but I don’t want to take you through these conditioning and conditioned states

但是我不想让你们深入这些缘法和缘生法

because they are too technical

因为它们太复杂了

or you need to be familiar with the past previous chapters

或者说你们需要对前面章节很熟悉

otherwise you will be lost

否则你们就会很糊涂

so in order to understand this

所以要明白这个

first make you familiar with the previous chapters again

你们首先要重新熟悉前面的章节

and when you are familiar with the eighty nine or one hundred and twenty one types of consciousness and cetasikas

当你们熟悉89或121心，以及心所

and then the combination of cittas and cetasikas

然后是心、心所的组合

and also some portions of, almost of every chapter

也要熟悉几乎所有章节都要熟悉

then only after that you study this and then you will understand

然后，你学习时才能明白

so by looking at this, we understand that something is a conditioning state, and some other thing is a conditioned state

我们就知道一法是缘法，另一法是缘生法

so, ok, let’s have a break

好，我们休息一下

Disk02track24

菩提字幕屋

Bodhi Fansubs I hope you have got the overall view of the 24 conditions of patthana

我希望你们已经对发趣法的24缘有一个概览

now let us see how much we understand patthana

现在我们来看看对发趣法了解多少

let’s take seeing for example

我们以“看”为例

now seeing things is very common experience

“看东西”是一件很平常的体验

it is suppose to be very simple experience

大家认为它是很简单的体验

because we don’t have to do anything, we just open our eyes and then we see things

因为我们不需要作出任何努力，我们只要睁开眼，就能看到东西

but in the act of seeing, what are involved and how much we can understand about seeing

但是，在“看”的过程中，涉及到哪些东西？我们对于“看”又能理解多少呢？

the more we know abhidhamma, the more we know about that act of seeing

我们对阿毗达摩了解的越多，我们就对“看”的过程了解的越多

please turn to this page in the handouts, the name is “eye door thought process”.

翻到下发资料，题目是：眼门心路过程

maybe towards the end

可能是在结束的地方

so I will first explain to you about this process and then

我首先给你们解释这个过程，然后

let us apply the knowledge we gain from the patthana to this thought process

将发趣法的知识应用到这个心路过程

I was told there are new participants also who had not attend the first and second part of the class

有人告诉我，我们这里有些新人，之前的有些课程他们没有来

so for them, it may not be so easy to understand

所以，对于他们而言，要理解下面的内容就不容易

so when we see something

所以，当我们看到某物时

now there arises in our mind a thought process

我们的心里生起了一个心路过程

a series of cittas or a series of consciousnesses

一系列的心

and it is said that material thing, matter

根据阿毗达摩，色法

matter lasts 17 times longer than mental states

色法持续的时间是名法的17倍

or 17 times longer than consciousness or citta

或者色法持续的时间是心法的17倍

so consciousness lasts only for one moment, one very brief moment

所以，心法只是持续一个刹那，非常短

and how brief

有多短呢

it is said that there can be billions of thought moments in a second

据说一秒钟内，有几十亿个心路过程

so consciousness lasts for just one moment but

所以心只持续一个刹那，但是

material properties last for 17 thought moments

色法持续17个心识刹那

first please understand that

首先请了解这点

so if it is a matter, then it must last for 17 thought moments

所以如果是色法，它就持续17个心识刹那

now a visible object, the object we see

色所缘，我们看到的所缘

the object we see is matter

我们看到的所缘是色法

so that object lasts for 17 thought moments

这个所缘持续17个心识刹那

in this diagram the first line says present visible object

在这个表里，第一行写的是：现在的色所缘

and this is the object of vīthi cittas, vīthi means thought process

这就是路心的所缘，“路”就是心路

those that are included in thought process

就是被包括在心路过程里的心

and then second line, a short line with K, KN and GN

第二行，短行，K，KN，GN this is another kind of object

这是另外一种形式的所缘

K represents kamma K的意思是：业

and KN kamma nimitta and GN gati nimitta KN是业相，GN是趣相

now it is taught in abhidhamma that

根据阿毗达摩的教法

some types of consciousness take either one of these as object

有些心的所缘就是这其中的一个

now K means kamma K意思就是业 KN means in pali kamma nimitta the sign of kamma KN在巴利语里意思是业相

and GN means gati nimitta, sign of destination GN意思是趣相

so kamma means just kamma, either good or bad kamma

业的意思就是善恶业

and kamma nimitta or sign of kamma means

业相的意思是

the instrument or things we use to perform that kamma or things we use to perform that kamma

就是我们造业的时候使用的工具

for example, if the kamma is an offering

例如，如果业是供养

then the things that are offered or those who accept the offering and so on are called sign of kamma

那么，我们供养的东西，或者接受供养的人等等，都被称为业相

the offering itself is kamma

供养本身是业

and things that are involved in performing that kamma are called kamma nimitta or sign of kamma

造业的过程中牵涉到的事物就被称为业相

and gati nimitta means sign of destination

趣相意思是所趣地之相

sign of destination means sign of the future rebirth

所趣地之相意思是未来投生之相

so one of these are taken by some types of consciousness

其中的一相成为某些心的所缘

and then the third line there are small circles

第三行有小圈圈

and then they are called vithi cittas

它们被称为路心

those under the line are called vithi cittas

这行下面的被称为路心

and those beyond the line both preceding and following are not vithi cittas

此行之上的，之前的和之后的都不是路心

so they are called bhavangas

它们被称为有分心

so bhavanga is translated as life continuum

有分翻译成英语是：life continuum they are actually inactive moments of consciousness

它们实际上是心的不活跃刹那

so these inactive moments of consciousness take kamma or kamma nimitta or gati nimitta as object

所以这些心的不活跃刹那以业、业相或趣相之一为所缘

but the vithi cittas or active consciousnesses

但是路心或者活跃的心识

can take sights, sounds, tastes and so on as object

可以以色、声、味等等为所缘

so suppose there is a visible object

假设有一个色所缘

when the visible object comes into the range of the eyes

当这个色所缘进入视野

that visible object as it were strikes at the flow of bhavangas

这个色所缘撞击到有分流

and after it strikes the visible object strikes the flow of bhavanga

色所缘撞击到有分流之后，

that flow of bhavanga stops

这个有分流就停止了

and after the flow of bhavanga stops, the active thought moments take over

有分流停止后，活跃的心路过程开始了

so this is a typical thought process

这是一个典型的心路过程

so in this diagram

在这个表格里

now the first three small circles

前三个小圈圈

and you see the BH under it

你在下面会看到BH so that means that is bhavanga BH意思就是有分心

and then after that there is an A

然后是个A so A is also the bhavanga A也是有分心

it is called in pali atita-bhavanga, bhavanga that has past

这个就是过去有分

and then there is a C

然后是个C it is also a bhavanga it is vibrating bhavanga (bhavanga-calana)

这也是个有分心，是有分波动

so when the object hits the mind

当所缘撞击心的时候

the mind vibrates, the mind shakes

心开始波动

so that is shaking, C is shaking bhavanga or vibrating bhavanga

这个就是有分波动

and U is arrest bhavanga (bhavanga-upaccheda) U就是有分断

bhavanga that stops

有分停止了

so this is the last of the bhavanga and

所以这就是最后一个有分

after that there will be no bhavanga

此后，就没有有分心了

so it is called arrest bhavanga or cut-off bhavanga

所以它被称为有分断

now it is said that when a visible object strikes at the eye sensitivity or eye door

当一个色所缘撞击眼净色或者眼门的时候

that means when the visible object comes into the avenue of the eyes

就是说色所缘进入眼根门

it strikes the mind also

它也撞击心

so the mind at that moment is composed of what are called bhavanga moments

此时的心包括有分刹那

inactive moments

不活跃的刹那

the visible object strikes and then one moment is past

色所缘撞击之后，一个刹那过去了

after one moment is past at the second moment it shakes

这个刹那过去之后，第二个刹那就是波动

and then the third moment, it stops

第三个刹那，就停止了

so after that the mind turns toward the object that strikes it

之后，心就转向撞击它的所缘

so that is represented here by a P (pañcadvārāvajjana)

这里用P表示

these are all for pali words

这些都是巴利语的缩写

so it is, the P is five sense door adverting P的意思就是五门转向心

that means turning to the sense object

意思就是：转向感官所缘

so at this moment the mind turns to the sense object

在此刹那心转向感官所缘

before that

在此之前

mind is inactive state

心是不活跃的状态

and just one moment past

一个刹那是过去有分

and then one moment shaking or vibrating and the last moment stopping

然后一个刹那是有分波动，然后最后是有分断

so after this stopping the mind turns to the object here present visible object

有分断之后，心转向这个所缘在这里就是当下的色所缘

after turning to the object next one is CK(cakkhu-viññāṇa) that means seeing consciousness

转向所缘之后，下一个心是眼识

so it is at this moment that we see the object

在这个刹那，我们就看到了所缘

so before that moment we do not yet see the object

这个刹那之前，我们还没看到所缘

although the object is there

虽然所缘在那里

so that is seeing consciousness

所以那就是眼识

after seeing there is the receiving consciousness, SP(sampaṭicchana) here means receiving

眼识之后，就是领受心，用SP表示

after seeing, the mind receives or accepts the object

眼识之后，心领受所缘

so there is receiving

所以就是领受心

after receiving, there is investigating consciousness

领受之后，就是推度心

and after investigating, there is determining consciousness

推度心之后就是确定心

and after that there are seven Js

再之后，就是七个速行心

so during these seven moments, there is the full experience of the object

在这七个刹那，就是对目标的完整体验

there are in pali called javanas

在巴利语里，它们被称为速行

and this word is also difficult to translate

这个词也很难翻译

although it can be translated into English, I think English is as alien as the Pali for most of you

虽然它可以被翻译成英语，但是即使翻译了翻译出来的英语也像巴利语一样难懂

so it is better to keep the pali word

所以最好还是保持巴利语单词

then following the English translation

然后再加上英文翻译

like impulsion so

有的翻译成：impulsion some translate it as apperception

有的翻译成：apperception some translate it as impulsion, both are difficult words

有的翻译成impulsion，都是很难的单词

so let us just say javana, so at these moments the object is fully experienced

所以我们就用javana这个词，此时，所缘已经被完整地体验到了

and it is said that normally there are always seven javana moments

通常，有七个速行刹那

after the javana moments there are two Ts

速行刹那之后，就是两个彼所缘

T (tadārammaṇa) means registering consciousness

彼所缘就用T表示

that means actually following the javanas

意思就是：跟随速行之后

so two registering consciousnesses

是两个彼所缘

and then

然后

that thought process stops

这个心路过程停止了

and bhavanga takes over again

然后又是有分心

so there may be many moments of bhavanga again

所以，可能再次生起许多有分心

now if you count from A to second T, how many do you get?

如果你们从过去有分数到第二个彼所缘一共有多少个？

one two three four five six seven eight nine ten eleven twelve thirteen fourteen fifteen sixteen seventeen 1,2,3,4……17 so with the cessation of second registering

所以，第二个彼所缘结束的时候

the present visible object disappears

当下的色所缘消失了

because present visible object arises with A past bhavanga

因为当下的色所缘随着过去有分而生起

and it arises and it exists for the whole duration of seventeen thought moments

它生起之后，持续整个17个心识刹那

and when the seventeen thought moments are compete with the cessation of the second registering consciousness

当随着第二个彼所缘结束，

17个心识刹那完成

visible object also disappears

色所缘也消失了

so this is what we call eye door thought process it is seeing thought process

我们称其为眼门心路过程

so when we see an object

当我们看到一个所缘

this thought process arises in our mind

心中就会生起这个心路过程

and also here

同时这里

although they are shown here as a line of zeros and so on

这里显示出一行0等等

at one moment there is only one consciousness

在一个刹那，只有一个心识

so at one moment there can be only A or C or U or P

所以，一个刹那，只能有一个A或C或U或P and so on

诸如此类

not that we can have all seventeen thought moments at the same time

不是说同时有所有17个心识刹那

but we have to show the process in this way so that we understand

我们要用这样的方式展示出来让大家理解

so this is the thought process of seeing

这是眼门心路过程

but do not think that you have seen the object clearly with this thought moment

但是不要以为通过这个心路过程，你就清晰地看到这个所缘

what you see is just a visible object, not yet

你们看到的只是一个色所缘，并不是

let’s say a flower, not yet a flower

例如，一朵花，还不是一朵花

say, you think you see a flower right away, but

例如，你认为你现在就看到了一朵花

what you see is not a flower yet during this thought process

但是，在这个心路过程里你看到的还不是一朵花

so what you see just a visible object

你们看到的只是一个色所缘

something that can be seen, not yet a rose

能够被看到的事物，还不是一朵玫瑰

so in order to understand that it is a rose

所以为了理解它是一朵玫瑰，

you have to go through many more thought processes

你们必须体验更多的心路过程

but they are too complicated

但是这太复杂了

so let us just take this one very simple thought process

我们先用这个，很简单的心路过程

and A, C, U, P and so on are types of consciousness, cittas A,C,U,P这些都代表不同类型的心

A is one citta, C is another citta, U is a citta so on until A是一种心，C是另外一种心，

U是一种心，等等，直到

bhavanga is also citta

有分也是心

so each citta is accompanied by a number of cetasikas

所以每个心伴随着一些心所

so I don’t give any number here because it will make it crowded

我在这里就不列出数目了，不然太乱了

so for A there may be a number of cetasikas,

所以对于A，它有一些心所

for C, U and so on

对于C,U等等

there will be different number of cetasikas with different cittas

不同的心可能有不同数目的心所

so just please understand that this type of consciousness beginning with BH until the BH are all accompanied by certain number of mental factors or cetasikas

请明白：这些以BH开始的心识，直到BH，都有一些心所与之相伴

and also

同时

consciousness can produce material properties

心识可以产生色法

so at every moment of these cittas

所以，在这些心识的每一个刹那

the citta born material properties are produced

都会产生心生色法

cittajarūpa means citta born rupas cittajarupa意思就是心生色法

citta born material property that means

心生色法的意思是

material properties caused by citta

由心产生的色法

now when you are happy you have a different kind of material properties, when you are sad, another kind of material properties, when you are angry, another kind, and so on

当你高兴的时候，你有不同类型的色法当你难过的时候，另外类型的色法，当你愤怒的时候，又是不同，等等

so mind can create material properties also

所以心也可以产生色法

so at every moment

所以在每个刹那

cittajarūpas are also produced so they arise

心生色法也会生起

once they arise a cittaja material property arises how long it will last?

它们生起之后，心生色法会持续多长时间？

seventeen thought moments, it will go on for seventeen thought moments 17个心识刹那，它会持续17个心识刹那

then at the next moment, another material property is produced

另外一个刹那，会产生另外一个色法

and then it will also go on seventeen moments and so on and so on

它也会持续17个心识刹那，诸如此类

and also these types of consciousness must have their base, their seat

同样，这些类型的心，也必须有它的依处

and here let us take just two bases

这里，我们采取两个依处

one is cakkhuvatthu that means eye base

一个是眼依处

eye base means the sensitive part in the eye

眼依处意思是眼净色

so that is eye base

它是眼依处

and next one is hadayavatthu

另外一个是心所依处

heart base

心所依处

so cakkhuvatthu also arises and then it will last for seventeen thought moments

眼依处生起，它持续17个心识刹那

and the next moment, another eye base arises and then it will last for seventeen moments and so on

下一个刹那，另外一个眼依处生起，它会持续17个刹那，等等

and the same with the hadayavatthu or heart base

心所依处也是如此

so this is what is happening when we see something

这就是当我们看到某物时发生的事情

and this vithi or thought process is going on

这个心路就是如此进行的

now

现在

the upper most line is present visible object

最上面一行就是当下的色所缘

since it is the present visible object

因为它是当下的色所缘

it is the object condition

所以它是所缘缘

number two

第二个

it is the object condition for the cittas below

它是下面这个心的所缘缘

cittas below means beginning with P

下面从五门转向心开始

so beginning with P until T

从五门转向直到彼所缘

so these cittas beginning with P until T

这些从五门转向直到彼所缘的心

take the present visible object as object

以当下的色所缘为所缘

so there we can explain by way of patthana that present visible object is the

我们可以通过发趣法来解释，当下的色所缘

conditioning state for the cittas below beginning with P until T

是下面从五门转向到彼所缘这些心的缘法

so they are related as object and let’s say, subject

所以它们的关系就是所缘与能缘的关系

now each of these cittas beginning with BH

以有分开始的每一个心

when BH the left side BH, when BH disappears

当左边的BH消失时

in its place A arises

它的位置出现了过去有分

and then A disappears and C arises

然后过去有分消失，有分波动生起

C disappears and U arises, U disappears and P arises and so on

有分波动消失，有分断生起有分断消失，五门转向生起

so what condition can we have here?

那么这里，是什么缘？

you remember?

记得吗？

say number

说第几个

number one or two or three or four or five?

第一个还是第二、第三、四、五？

number four, right?

第四个，对吧？

so anantara, we can have anantara condition here

这里是无间缘

A and, BH is the ananta condition for A

有分是过去有分的无间缘

A is anantara condition for C and so on

过去有分是有分波动的无间缘，等等

so this relation we can explain through the knowledge of conditions

这种关系，我们可以通过缘的知识来解释

so when there is number four condition there is also number five condition

当出现无间缘的时候，也就有相续缘

so here BH to A, A to C, C to U and so on

所以这里，有分到过去有分，过去有分到有分波动，有分波动到有分断，等

there can be proximity condition as well as contiguity condition

可以是无间缘和相续缘

now P five sense door adverting

现在看五门转向心

belongs to the rootless types of consciousness

属于无因心

this one

这个

so P represents that type of consciousness

所以P代表那种心

so it is called five sense door adverting

被称为五门转向心

that means turning to the object in the five sense doors

就是在五根门里转向所缘

so this is functional consciousness

所以这是唯作心

now these are akusala unwholesome consciousness

这些是不善心

and these two columns, the first column and the second column

这两列，第一和第二列

they are resultant consciousness

它们是果报心

and the third is the functional or kiriya consciousness

第三列是唯作心

so after this P

所以五门转向心之后

there is accepting or receiving consciousness

就是领受心

and receiving is either of these two

领受心就是这两者之一

the receiving consciousness

领受心

and after the receiving consciousness there is investigating consciousness

领受心之后，是推度心

one of these three

这三个之一

and after the investigating consciousness there is the, what?

推度心之后，是什么？

determining consciousness, and determining consciousness is this one

确定心，确定心是这个

and then there come javanas

然后是速行心

so javanas may be let us say, we see a rose and we are attached to that rose

速行心，我们说，我们看到一朵玫瑰，执着于那朵玫瑰

so we like the rose we have lobha for rose

所以我们喜欢这朵玫瑰，对其有贪心

so it may be one of these eight

所以它可能是这八者之一

oh, not these, one of these eight

哦，不是这些，是这八个之一

and then there are registering consciousness tadārammaṇa

然后是两个彼所缘

so registering consciousness are these eight the middle column

所以彼所缘是中间一列的八个

and again these three

还有这三个

so one of these eleven are called registering consciousness

所以这十一个之一，被称为彼所缘

now

现在

P is kiriya

五门转向心是唯作心

it is one kind

是一种心

and seeing is resultant it is another kind

眼识是果报心，是另外一种心

so although seeing consciousness follows the P adverting consciousness

所以虽然眼识跟随五门转向心之后

there can be no repetition condition

这里没有重复缘

there are proximity condition and contiguity condition

这里是无间缘和相续缘

but there is no repetition condition because they do not belong to the same kind

但是没有重复缘，因为它们不属于同一种心

again with the SP, ST and VU,

与领受心、推度心和确定心，也是如此

but with the J

但是与速行心

now from VU from determining to javana

从确定心到速行心

there is no repetition condition

没有重复缘

because they belong to different kind

因为它们属于不同类型的心

but from first J to second J

但是从第一个速行到第二个速行

second J to third J, third to fourth, fourth to fifth, fifth to sixth, sixth to seventh J

从第二个速行到第三个速行，第三个到第四个，第四个到第五个第五到第六，第六到第七

there can be proximity condition

可以是无间缘

contiguity condition and repetition condition also

相续缘，也可以是重复缘

and then from last J to T

然后从最后一个速行到彼所缘

there is no repetition condition

没有重复缘

and from T to T also

从彼所缘到彼所缘，同样

it is the same consciousness repeating

是同一个类型的心在重复

there is no repetition condition

不是重复缘

because repetition condition has to do only with wholesome, unwholesome and functional

因为重复缘只是与善心、不善心和唯作心有关

the registering consciousnesses are not functional

彼所缘不是唯作心

so there is no repetition condition, so

所以，没有重复缘，所以

looking at these types of consciousness

考察这些类型的心

following one another

一个接一个

we can understand that there are conditioning and conditioned

我们知道缘法和缘生法

by way of proximity by way of contiguity

它们之间的关系是无间缘、相续缘

and some by way of proximity contiguity and repetition

有些是无间缘，相续缘，也是重复缘

actually we also get the absence condition

实际上，也有无有缘

and disappearance condition also because

也有离去缘，因为

absence condition and disappearance condition are the same as proximity condition

无有缘和离去缘跟无间缘是一样的

so we can explain their relationship with each other through patthana conditions

所以我们可以通过发趣法解释它们之间的相互关系

now let us take cetasikas also

现在我们把心所考虑进来

each consciousness that is BH, A, C, U and so on

每一个心，也就是有分、过去有分、有分波动、有分断等等

has a number of cetasikas arising with them

都伴随有一些心所

so let us say A and cetasikas

所以，我们来看过去有分和心所

what kind of relationship or what kind of condition we have?

我们可以获得什么缘？

A to cetasikas

过去有分和它的心所

they arise together

它们同时生起

so they can be conanscence arising together

所以它们可以是俱生缘

and they support each other

它们相互支持

so they can be mutuality condition

所以它们可以是相互缘

and then what else?

还可以是什么？

they arise together, they disappear together, they have the same object

它们同生、同灭、同一所缘

and they have the same base

它们也有同一依处

so there is also association condition also

所以也有相应缘

condition between A and cetasikas

过去有分和心所之间的缘

and the same with C and cetasikas, U and cetasikas and so on

有分波动心和心所，有分断心和心所也是如此，等等

so we can explain the relationship between the consciousness and mental factors in this way

所以我们可以这样来解释心和心所之间的关系

and at every moment there is material property produced

每个刹那都产生色法

or cittajarupas here

或者说心生色法

so A to cettajarupas

所以，过去有分和心生色法

what condition can there be?

可以是什么缘？

they arise together

它们同生

so there is the conascence condition

所以是俱生缘

and although they arise together, are they associated or disassociated?

虽然它们同生，它们是相应缘还是不相应缘？

disassociated

不相应缘

because the mind and matter cannot be associated

因为心法和色法不能相应

so there is disassociated condition also with the cittas with the cittajarupas or rupas born of citta

所以，心和心生色法是不相应缘

and then

然后

these cittas must have their bases or their seats

这些心必定有它们的依处

now just as we need a seat to sit

如同我们需要一个座位才能坐下

the consciousness need a seat to arise

心也需要依处才能生起

if there is no seat, consciousness cannot arise

如果没有依处，心就无法生起

so what is the seat of seeing consciousness?

所以，眼识的依处是什么？

the eye

眼净色

and the seat of hearing consciousness?

耳识的依处是什么？

ears and so on

耳净色等等

but there are some types of consciousness

但是有一些心

that have the heart as the base

以心脏作为依处

so first let us say cakkhuvatthu or eye base

所以，首先，我们看眼依处

and eye base is a seat of seeing consciousness

眼依处是眼识的座位

CK

眼识

so eye base is the seat of seeing consciousness

眼依处就是眼识的座位

so between seeing consciousness and eye base, what condition can we have?

所以在眼识和眼依处之间，有什么缘？

now please remember that

请记住

eye base arose and it is existing when seeing consciousness arises

眼依处生起，当眼识生起时，它就存在

pali purejata prenascence, right?

是前生缘，对吧？

so cakkhuvatthu or eye base arose before seeing consciousness arises

所以眼依处在眼识之前生起

and when seeing consciousness arises it’s still in existence

当眼识生起时，它还存在

so there is the prenascence condition

所以这里就是前生缘

and since seeing consciousness is consciousness

因为眼识是心识

and eye base is material property

眼依处是色法

there is a disassociation condition also

所以这里也是不相应缘

so in this way we can understand the relationship between the consciousness and their base

所以这样，我们就能理解心和它的依处之间的关系

now the cakkhuvatthu

眼依处

is the eye sensitivity

是眼净色

and so it is among the faculties also

它也是诸根之一

so cakkhuvatthu is the faculty condition for seeing consciousness, right

所以眼依处是眼识的根缘

and other types of consciousness have the heart as their base

其他类型的心，以心脏为依处

so they depend on heart base or their base is the heart

所以它们依赖于心脏，依处是心脏

so

所以

heart base is a prenascence condition for the other types of consciousness

心所依处是其他心的前生缘

and also they are disassociation and so on

也是不相应缘等等

so when we understand patthana

所以当我们理解了发趣法

we can explain how complex this very act of seeing is

我们可以解释“看”这个过程是多么复杂

now it is unbelievable that buddha got penetrate into the intricacies of the seeing mechanism

简直不可思议，佛陀能够透彻了解这么复杂的“看”的机制

so we are seeing things every day and it’s almost it is nothing for us, we don’t know about much about seeing

所以，我们每天都看东西，但是我们对“看”却知之甚少

but when we study abhidhamma especially patthana

但是当我们学习阿毗达摩，特别是发趣法

we come to know how complex just this seeing is

我们就知道这个“看”是多么地复杂

it is just the beginning of the complexity

这仅仅是复杂的开始

so in order to say I saw a rose

所以，为了能够看到玫瑰

you need how many more?

我们还需要多少？

you need four more kinds of thought processes

你们还需要四个心路过程

so that you can say I see a rose

这样才能说：我看到一朵玫瑰

and these thought processes will go on again and again

这些心路过程不断进行

similar to this but actually different from this but very similar

类似于此，但是实际上不同，但是非常类似

so when we understand abhidhamma we know these things very intricately

所以当我们理解了阿毗达摩，我们就知道这些很复杂

and also we know how they are related

我们也知道它们如何相互联系

and so we see that there is no agent or no person

所以，我们看到，其中没有中介，没有人

or no higher authority administering this seeing

没有更高的主宰控制这个“看”的过程

seeing just arises

眼识自行生起

and seeing arises because there is the visible object and because there are the eyes and then they come together and then seeing arises

眼识生起，因为有色所缘，有眼净色它们在一起，然后眼识就生起了

so seeing is not created by anything or anybody at all

所以眼识不是被任何事任何人所创造出来的

but just when there are conditions, they arise

它们只是在这些缘之下产生

so this is the teaching of the buddha

这就是佛陀的教法

and so through understanding this we can understand the anatta nature of things

所以通过理解这点，我们就能理解诸法无我的性质

there is no substance there is no person

没有实体，没有人

no individual and no authority

没有个体，没有主宰

giving us command

给我们命令

you will be adverting, you will be seeing

你将转向，你将看

you will be receiving and so on

你将领受等等

so they just arise and disappear following the fixed law of consciousness

所以它们只是生起又灭去，遵守心的固定规则

the fixed law of consciousness means

心的固定法则意思是

after adverting there is seeing consciousness if it is a visible object

如果是色所缘，转向之后，就是眼识

if it is sound there will be hearing consciousness and so on

如果是声所缘，就是耳识等等

and then it must be followed by accepting or receiving

然后，跟随它的是领受心

receiving must be followed by investigating, investigating must be followed by determining

领受心之后就是推度心，推度心之后就是确定心

determining must be followed by javanas or

确定心之后就是速行

full experience of the object and so on

这就是对所缘的完整体验，等等

so these follow one after another

这些心一个接一个

according to the fixed law of consciousness

遵循心的固定法则

and this fixed law of consciousness is the natural law and so we do not need any law maker for this law

这个心的固定法则是自然法则，对于此，我们不需要任何立法者

we do not need any body to regulate this law

我们不需要任何人来调控这个法则

but it is the natural law going on and on independent of a person or a being or whatever

这是不断运行的自然法则，不依赖于任何人等等

so we can understand the anatta nature of things through the knowledge of abhidhamma

所以我们可以通过阿毗达摩的知识来理解诸法的无我性

and I think

我认为

the whole of abhidhamma pitaka is just to teach us that there is no atta

整个阿毗达摩论藏只是教导我们：无我

every thing is non-atta

诸法无我

because whenever you read everything is analyzed into its components

因为，任何事物细分为更小的成分

and so there is no substance

都没有实体

and nothing enduring

没有什么永恒的东西

because they arise and disappear at every moment

因为它们每一个刹那都在生灭

and so we understand that there is no atta and abiding entity in all of the things

所以，我们就知道，诸法无我

and also we can understand how mind works with the stimuli or with the objects we come across or we experience

同样，我们也明白心和我们所体验到的所缘的运作，

and it is very difficult to see the mental states

名法很难被观察到

because they take the same object

因为它们是同一所缘

and they rely on the same base and so on

它们依赖于同一依处等等

but each one is different from another one and so on

但是每一个与另一个都不同，等等

and so it is very difficult to see or to be able to say

所以，很难观察，或很难说

this is adverting, this is seeing, this is receiving and so on

这是转向心，这是眼识，这是领受心等等

that is why

这就是为什么

venerable nagasena said that buddha had done a very difficult job

所以那先比丘就说，佛陀做了一件了不起的事情

in explaining mind to us

因为他向我们解释了心

that it is easier to pick up a handful of water from ocean and say: this is water from this river this is the water from another river

我们捧起一捧水，说出它来自哪一条河流，可能还比较容易

than to say that this is one citta, this is another citta, this is contact, this is feeling and so on

如果要我们说这是某某心，这是另外一个心这是触、这是受，这个更难

so it is a very difficult job buddha did

所以佛陀做了一件非常困难的事情

and so buddha taught this to first to gods and then

所以佛陀首先将这些讲给天人听

he taught this to venerable sariputta and venerable sariputta brought this down to human beings

然后，他将这些讲给舍利弗尊者听然后舍利弗尊者再讲给其他人听

so when we understand abhidhamma

所以当我们理解了阿毗达摩

we see life in a different way

我们就会以不同的方式看人生

so when you see something

所以，当你看见某物

now you can imagine what is happening in your mind

你们可以想象你们的心里发生了什么

or it may be too fast, but at least you can think of this

心的运作很快，但是至少你可以想象一下

so this is just one very simple thought process

所以，这只是一个很简单的心路过程

and in this very simple act in the life

生活中非常简单的行为

we can explain many things

我们可以解释出许多东西

and other things we can say about this but I think this much is much enough

关于此，我们还可以讲很多但是我觉得，就到此为止

so, oh, by the way

所以，哦，顺便说一下

in Myanmar we use the circles to represent the three sub-moments or one moment

在缅甸，我们用圆圈表示每一个刹那的三个小刹那

so you see the three circles here

所以，你们看到这里的三个圆圈

so these three circles represent one moment

这三个圆圈表示一个刹那

and this one moment is divided into three sub-moments

这个刹那被分成三个小刹那

so the first moment is called arising

所以第一个刹那被称为：生时

and the second moment is called standing or present

第二个刹那被称为：住时

and the third moment is called disappearing

第三个刹那被称为：灭时

so arising, standing for some time and then disappearing

所以，生起，住一段时间，然后灭去

these are the three sub-moments of one moment

这就是一个刹那内的三个小刹那

so in order to show these three sub-moments

所以为了表示这三个小刹那

we use three things here

我们用三个东西表示

and the circles or the empty circles

三个圆圈，或者空心圆

indicate that there is nothing, there is no substance in it

表示，里面什么都没有，没有实体

so just void or something

只是空的，诸如此类

some emptiness there

里面是空

to show that although we think that mind and matter are substantial

表示，虽然我们认为名法和色法是实在的

actually in the ultimate analysis there is no substance at all just void

实际上，究竟分析，没有任何实体，是空的

so in order to show that these types of consciousness are void

为了表示这些心识是空的

and immaterial

是非实在的

and the empty circles are used

就用空心圈表示

to show the three sub-moments of one moment of a consciousness

表示一个心识刹那的三个小刹那

so in this thought process

所以在这个心路过程

if you look at the first line

如果你看第一行

you see the line begins with the beginning of A

你们看到这行以过去有分开始

and it ends with the end of T

以彼所缘结束

so this is the duration of one material property

所以这就是一个色法的持续时间

here a visible object

这里是一个色所缘

although it arises with A

虽然它与过去有分一起生起

A does not take it as object

但是过去有分的所缘不是它

C does not take it as object, U does not take it as object

有分波动和有分断也不以之为所缘

so these three take K, KN and GN as object

所以这三个以业、业相和趣相为所缘

so this is also a fixed law

这也是一个固定法则

that the bhavangas take kamma or sign of kamma or sign of destination as object so

有分心以业或业相或趣相为所缘，所以

during these three moments the present visible object is not taken by these three bhavangas

在这三个刹那，当下的色所缘，并不是这三个有分的所缘

these moments of life continuum

这三个有分刹那

only when it comes to P or adverting

只有当到了转向的时候

does the consciousness take the present visible object as object

心才以当下的色所缘为所缘

and then it goes on until the end of the second registering consciousness

这样一直持续到第二个彼所缘

so with the end of the second registering consciousness

第二个彼所缘心结束的时候

the present object disappears

当下的所缘灭去

so that is the end of one thought process

所以，这就是一个心路过程的结束

after the thought process comes

这个心路过程之后

the moments of bhavanga

就是有分刹那

so it’s said that there can be thousands of moments of bhavanga between thought processes

据说，在心路过程之间，有成千上万的有分刹那

so the moments of bhavangas are like buffer zone between two conscious processes

有分刹那就像是心路过程之间的缓冲区

so this kind of thought process and bhavanga thought process and bhavanga go on and on and on

这种心路过程、有分、心路过程、有分一直不断地进行下去

not only in this life

不仅仅在此生

next life also this succession of thought moments go on and on and on

下一世也如此，心路过程也是不断进行

until the end of samsara until a person attain arahatship

直到轮回的终结，直到此人证得阿罗汉果

until a person becomes a buddha or an arahant and he dies

直到此人成为佛或阿罗汉，然后死去

so only then there is no more consciousness no more material properties arising

这时，才没有心识，也没有色法的生起

ok

好

so tomorrow we will read the conditioning and conditioned states of twenty four conditions

明天我们将会来看24缘中的缘法和缘生法

about one or two or three conditions

大概会讲两个、三个或四个缘

and then we will study the manual again, we will pick up the manual again

然后，我们就会再回到课本

question: what is the difference in the rebirth consciousness in the three persons?

问题：这三个人的结生心有什么区别？

1) one who gives mindfully 1）带着正念布施

2) one who thinks of cause and effect while giving 2）在布施时思考因果

and 3) one who thinks of what he will get when he gives 3）在布施时想着自己要获得什么

so mindfully, mindfully giving may be more or less the same as thinking of cause and effect while giving

正念地布施与布施时思考因果可能多多少少差不多

so in that case his rebirth consciousness will be accompanied by three roots

这样的话，他的结生心将会是三因

and number two person’s rebirth will definitely accompanied by three roots

第二个人的结生心肯定是三因

one who thinks of what he will get when he gives

布施时思考自己将获得什么

at this moment his mind is not accompanied by understanding

此时，他的心是智不相应

not accompanied by thinking of cause and effect

没有思考因果

and so his rebirth consciousness will be with at most two roots

所以他的结生心，最多是二因

question 2: it is common practice of buddhists to share and transfer merits from performing meritorious deeds to love ones and deceased relatives

问题2：通过行善将功德回向给亲人或者去世的亲戚，这种行为在佛教徒中很普遍

a) is this belief valid? a)这种信仰是有效的吗？

now

现在

I use the word share instead of transfer

我用“分享功德”这样的说法，不是用英文的transfer it is not transference of merits

英文翻译成传递功德，是不对的

it is actually sharing the merits

实际上是分享功德

even sharing or even share can be misunderstood

即使是用分享，也可能造成误会

so but there is, I think no better word than share

但是我想，没有比分享更恰当的词了

so I use sharing of merits instead of

所以我用分享功德，

transferring merits

而不是用传递功德

and sharing merit means not giving your share to another person

分享功德意思不是将你的功德给别人

it is letting another person or other beings get merit themselves

它是让其他人自己获得功德

by asking them to rejoice at your merit actually

实际上通过让他们随喜你的功德来获得功德

so when you say: may this merit be to you

所以当你说：愿你获得此功德

or something like that or I share merit with you

或者诸如此类，我分享功德给你

that means please rejoice at this merit and get merit yourself

意思就是：请随喜此功德，自己获得功德

and then the merit that they get themselves will give them results

然后，他们自己获得功德，给他们带来果报

so this belief is valid, this is a buddhist belief

所以这种信仰是有效的，是佛教的信仰

buddhists pracitce that people share merits with loved ones or deceased ones or with all beings whenever they perform a meritorious deed

当佛教徒做善事的时候，就是分享功德给亲人或者去世的人或者所有众生

and it is good

它是善的

and I wll recommend that you share merit with all beings whenever you perform a meritorious deed

当你做善事的时候我会建议你们分享功德给所有众生

you may think that it is a very small act of merit

你可能觉得它是一件很小的善行

and you don’t need to share merit

你不必需要分享功德

but buddha said

但是佛陀说：

if you have the good intention, if your mind is clear there is no such thing as a small dana

如果你有好的动机，如果你的心是清净的就没有所谓的小布施

so what is important is the quality of your cetana, it is the quality of your intention

重要的是你的思心所的质量，你动机的质量

and not the quality of the thing given

并不是所布施的东西的质量

so you may just offer a flower to the buddha

所以，你可能向佛陀布施一朵花

a flower you can get even without paying anything

你不需要花钱就能获得这朵花

but if you offer this flower to the buddha with

但是你如果将此花布施给佛陀

with your mind clear and with the understanding of the law of cause and effect and so on

以清净的心，明白因果之律的智相应的心布施，等等

then it can give great results

那么就可以给你带来很大的果报

so whenver you do a meritorious deed

所以当你做善事的时候

please share merits with all beings

请将功德分享给所有众生

question 3: how does the intended recipient supposedly benefit from this merit?

问题3：接受回向的人怎么能从此功德中获益呢？

particularly, the dead?

特别是去世的人？

now

现在

we often do service for departed persons

我们经常为去世的人做法事

and then

然后

sometimes we don’t want to tell the whole truth

有时候，我们不想告诉整个事实

because once the brahmin asked the buddha

因为有一次婆罗门问佛陀

bhante, we brahmins also give lumps of food for the dead

尊者，我们婆罗门也布施食物给逝者

and do they get the share?

他们会获得功德吗？

and buddha said

佛陀说：

there is a situation where they will get also there is a situation where they will not get

有一种情况他们会获得功德，还有一种情况他们不会获得

so sharing of merit we do sharing of merit

所以我们分享功德

for a person say for a relative who has just passed away

给某人或者给去世的亲戚

but if that person is reborn in hell

但是如果那个人投生到地狱

buddha said he can not get the share of the merit

佛陀说，他就不能获得分享的功德

because he doesn’t know about this

因为他不知道有人给他布施

and if he is reborn as a human being

如果他投生为人类

he will not get the share of merit

他就不能获得功德的分享

if he is reborn as a celestial being up in the space

如果他投生为天人

like tavatimsa heaven and so on

例如三十三天等等

he will not get the share of the merit

他也不会获得分享的功德

if he is born as a brahma

如果他投生为梵天

he will not get the share of the merit

他就不能获得功德的分享

only when he is reborn as a ghost

只有当他投生到鬼道

will he get the share of the merit

他才能获得功德分享

and also

同时

only when he knows about this and only when he rejoice this merit

只有当他知道此点，并且只有当他随喜这个功德

or only when he say sadhu sadhu sadhu only when he accepts the offer that he will get the benefit of this dana made for the benefit of him by those who are left behind here

只有当他接受布施时，说三声萨度时他才能获得此布施的功德，

that is why when you do an act of merit

这就是为什么你行善的时候

for the loved ones or your relatives who have passed away

给你的亲人和你的去世的亲戚做善事的时候

please do not confined to them only

请不要仅仅回向给他们

please share with all beings, not just

请回向给所有的众生，不仅仅

that is why I am a little sort of uncomfortable when people say

所以当人们说如下的话时，我就有点不舒服

idam vo ñātinam hotu, sukhitā hontu ñātayo

愿以此功德，祈愿你去世的亲人得安乐

you’re sharing merit with your relatives only

你只是将功德回向给你的亲戚

and not with all beings

没有回向给所有众生

so it is good to share merits with your relatives and also with other beings as well

所以将功德分享给你的亲人，也要分享给其他所有众生，这样才好

“kindly explain it in the context of the the doctrine of paṭiccasamuppāda.”

“请在缘起的教义下慈悲进行开示”

doctrine of paṭiccasamuppāda is something like a wheel of life

缘起的教义就像是生命之轮

and from one to another

一个到另外一个

now

现在

when you do some meritorious deed

当你做善事的时候

you are acquiring sankhara

你就获得了“行”

sankhara belongs to the past, let us say you are acquiring what is called kamma bhava

“行”属于过去，我们说，你获得了业有

kamma process of existence

即，存在之业的过程

so this kamma bhava will give results in the future of next life

这个业有会在下一世获得果报

at the moment of conception as well as during life

也就是在结生和生命期间获得果报

“which of the twelve factors relate or suggest that by such practice, one can break the link of existence?”

“通过修行，十二缘起支的哪一支可以打破存有之链？”

he cannot break the link of existence that way

不能那样打破存有之链

the only way he can break the existence is practice of mindfulness

打破（轮回）之“有”的唯一方法就是修习正念

so you practice mindfulness so you can break the wheel

你修习正念，所以就能打破轮回

at the place between feeling and craving, right?

在受和爱之间打破轮回，对吧？

so between feeling and craving is the place where you can break this link

就是在受和爱之间打破此链

because the others, you cannot

通过其他方式，你不能

they will go on and on

那样会继续轮回

but it is a place where you can break the link and that is between vedana and tanha

但是，在受和爱之间，你就可以打破轮回

so you have vedana you have good feeling

你有受，有好的感觉

but if you practice mindfulness

但是如果你修习正念

you will not be attached to vedana, and so there will be no craving

你不执着于受，就没有爱

and you have pain

你有疼痛

but you practice mindfulness and you have no desire for this pain to go away

你修习正念，你没有刻意想让疼痛消失

or you have no desire for the pleasant feeling to come, then you are breaking the link

你也不期望乐受，那么你就打破了这个缘起之链条

so only by practice of mindfulness, can you break the link

只有通过修习正念，你才能打破这个链条

question 4: why there is no first cause or first beginning, is there a predominant among the paṭiccasamuppāda?

问题4：为什么没有第一因，缘起支里有占主导地位的一支吗？

now there are two roots in paṭiccasamuppāda

在缘起支里有两因

I think you already learn that

我觉得你已经知道这点

the ignorance is the one root

无明是一个因

of one part, the first part

是第一部分

and craving is the root of another part

贪是另外一个因，另外一部分

so these two are the predominant among the paṭiccasamuppāda factors

这两个在缘起支里占主导

“which factor or factors would be the more practical one among the paṭiccasamuppāda to cultivate towards eliminating?”

“在缘起支里，通过哪一支的实际修习可以导致寂灭？”

I think mindfulness is the only thing

我想正念是唯一一可行的

not these factors

并不是这些缘起支

these factors just go on and on and on

这些缘起支只是不断持续

and so as I said before, you can break this process only at that moment when you have vedana and let yourself to get tanha on vedana

所以，我之前也说过，你只能在受时破除此过程，也就是在受时处理贪

question 5: do animals go through the same thought process?

问题05：动物也是同样的心路过程吗？

seeing thought process, yes

眼门心路过程，是一样的

but more complicated and more sophisticated thought processes they may not have

但是更复杂的心路过程，动物可能就没有了

but seeing thought process, hearing thought process is the same for animals as for human beings

但是眼门心路过程、耳门心路过程动物和人类是一样的

question 6: sayadaw you said that we read about five thought process to recognize a rose object

问题06：尊者你提到过认知一朵玫瑰需要经历五个心路过程

what about people who are mentally disabled?

对于有心理疾病的人是如何呢？

how come the abilities to recognize thing are poorer?

他们认知事物的能力怎么变弱了？“

now moha deludes the mind

“痴”是如何迷惑心？

so these people have more moha in their mind

这些人心里有更多的痴

so that their abilities to respond to the object are, have become dull

所以他们对所缘作反应的能力变得迟钝了

“does that mean that they need longer thought process to recognize the object?

“这是不是说认知所缘需要更长的心路过程？

or they never complete the five thought processes?”

或者他们没有完成这五个心路过程？“

if they do not come to knowing that this is a rose, this is a man, this is a woman

如果他们并没有认出这是玫瑰、这是人

then they do not complete all the five thought processes

那么他们就没有完成这五个心路过程。

question 6: “do devas and brahmas and other beings experience the same vithi citta process?”

问题06：“欲界天人、梵天等其他众生也能体验到相同的心路过程吗？“

yes

是的

but there are different kinds of thought processes

但是还有一些不同的心路过程

and some thought processes may not be experienced by brahmas

有些心路过程梵天可能并没有

like thought process with dosa

例如，具有嗔心的心路过程

question 7: if the buddha taught abhidhamma in person

问题07：如果阿毗达摩是佛陀亲口所说？

why is theravada abhidhamma different from sarasvati abhidhamma?

为什么上座部的阿毗达摩和说一切有部的阿毗达摩不同？

since both systems are not the same, which is correct?

因为这两个系统的阿毗达摩有所不同，到底哪一个是对的？

[laughs] [笑] I am a theravada buddhist monk

我是上座部的出家人

and so naturally I will say theravada abhidhamma is correct

所以，很自然，我会说上座部的阿毗达摩是对的

[laughs] [笑] you know according to theravada, sarasvati and others developed later

你们知道，根据上座部的说法，说一切有部等都是后来发展起来的

so according to theravada, abhidhamma was taught when buddha was alive

根据上座部，阿毗达摩是佛陀在世是所说

and these schools of buddhist thought arose only after the death of the buddha

而其他的学说都是佛陀涅槃之后出现的

about one hundred years after the buddha and between one hundred and two hundred years after the death of the buddha

大概是佛陀涅槃之后一两百年后产生的

so they have different understanding maybe of the abhidhamma and so their abhidhamma is not the same as theravada abhidhamma

所以，他们就对阿毗达摩有不同的理解所以他们的阿毗达摩和上座部的就不同

many are same or similar to each other, but there are differences also

大多数部分是相同，但是也有不同的地方

ok

好

Disk02track25

we studied the 24 conditions yesterday

昨天我们学习了24缘

and today we will follow the manual

今天我们照着概要精解讲

so please turn to page 305

请翻到305页

the original manual does not give explanations of each condition in the order given

概要精解并没有对所有缘进行解释

but it divides the conditions into mind, mind-and-matter, matter, mind-matter and concept and so on

但是它将缘分为：名作为名色的缘、色作为名色的缘、概念等等

so in this verse the application in brief now we find six ways mind is a condition for mind.

在这个“简要应用”中，我们可以看到名以六种方式作为名的缘

so here mind to mind in six ways.

名作为名的缘有六种方式

In five ways mind is a condition for mind-and-matter.

名以五种方式作为名色的缘

so mind to mind-and-matter five ways

名作为名色的缘有五种方式

Again, mind is a condition in one way for matter,

名以一种形式作为色的缘

so mind to matter, one way.

名作为色的缘，是一种方式

and matter in one way for mind. so matter to mind, one way.

色以一种方式作为名的缘，

In two ways concepts and mind-and-matter are a condition for mind.

概念与名色以两种方式作为名的缘

so concepts and mind-and-matter to mind, two ways

概念与名色以两种方式作为名的缘

In nine ways the dyad—mind-and-matter—is a condition for mind-and-matter.

名色以九种方式作为名色的缘

so here, mind-and-matter to mind-and-matter

这里是名色作为名色的缘

Thus the relations are sixfold.

所以这些关系分为六种

so there are six kinds of relations

六种关系

mind to mind, mind to mind-and-matter

色对色、名对名色

mind to matter,

名对色

and matter to mind

色对名

concept, mind-and-matter to mind

概念、名色对名

and mind-and-matter to mind-and-matter

名色对名色

and then the details are given below

详情如下

so six ways mind is a condition for mind, that means

名以六种方式作为名的缘，意思是

mind to mind relationship in six ways

名对名的关系有六种

that means conditioning state must be mind and the

意思是：缘法必须是名法

conditioned state must also be mind

缘生法也必须是名法

so mind to mind in six ways

所以，名对名，六种

now the first is: Consciousness and mental factors that immediately cease are a condition for present consciousness and mental factors by way of proximity, contiguity, absence and disappearance.

刚灭尽的心与心所是现在心与心所的无间缘、相续缘、无有缘及离去缘

these are explained to you with the diagram

这些都在图表中有解释

so in the diagram one

在第一个图表中

the previous citta is a condition for the following citta

前面的心是后面心的缘

actually, not the citta but the disappearance of the citta

实际上不是心，而是心的灭去

so when there is proximity relation there are also contiguity, absence and disappearance

如果有无间缘，也就有相续缘、无有缘和离去缘

so these four are always obtained together

这四个总是一起获得

preceding javanas are a condition for subsequent javanas by way of repetition

前生速行是后生速行的重复缘

javanas means wholesome, unwholesome

速行就是善心、不善心

functional or kiriya and also the fruition consciousness

唯作心，以及果心

so here preceding javanas are a condition for subsequent javanas

这里前生速行是后生速行的缘

so there are seven javanas in a thought process

在一个心路过程里有七个速行

so the first javana is a repetition condition for the second javana

所以，第一个速行是第二个速行的重复缘

second is a condition for third javana, third for fourth, fourth for fifth, fifth for sixth, sixth for seventh javana

第二个速行是第三个速行的缘第三个是第四个，第四是第五第五是第六、第六是第七的重复缘

now here

现在

although it does not say about proximity and others they are also obtained

虽然没有讲无间缘和其他的缘，但是这里也有这些缘

so the first javana to second javana

第一个速行到第二个速行

there are proximity, contiguity, absence and disappearance plus repetition

无间缘、相续缘、无有缘、离去缘，以及重复缘

and conascence consciousness and mental factors are a condition for one another by way of association.

俱生心与心所互相作为相应缘

so nonascence means arising together and existing together

俱生意思是同时生起和存在

so consciousness and mental factors that arise together

心和心所同时生起

are a condition for one another

互相作为彼此的缘

consciousness is condition for mental factors

心是心所的缘

and mental factors are condition for the consciousness

心所是心的缘

they are…

它们是……

oh, here by way of association

这里通过相应缘

by way of association means they must arise together

通过相应缘，意思是它们必须同时生起

they must disappear together they must have the same object they must have the same base

同时灭去，同一所缘和依处

so consciousness is a condition for mental factor by way of association

所以心是心所的相应缘

and mental factors are the conditions for consciousness by way of association

心所是心的相应缘

now with regard to repetition condition

现在，关于重复缘

on page 306 the bottom paragraph

翻到306页最下面一段

Although the four supramundane path cittas are wholesome javanas,

虽然四个出世间道心也是善速行

they do not become the conditioning states of repetition condition

但它们不能作为重复缘的缘法

because they are followed by fruition cittas,

因为随它们之后生起的是属于果报心的果心

so repetition condition can be obtained only between wholesome and wholesome, unwholesome and unwholesome and functional and functional

而重复缘只存在于善心与善心、不善心与不善心、唯作心和唯作心之间

it cannot be attained between wholesome and fruition and so on

而不能存在于善心与果心等等之间

so the four supramundane path cittas are

所以四个出世间道心

always followed by two or three moments of fruition

常常跟随者两个或三个果心刹那

although fruition consciousness follow the path consciousness

虽然果心在道心之后出现

fruition consciousness are not the conditioned state of the path consciousness by way of repetition

道心不是果心的重复缘

because they are not the repetition of the path consciousness

因为果心不是道心的重复

so path consciousness disappears and then fruition consciousness follows

所以道心灭去，然后果心随之生起

so there can be only proximity contiguity, absence and disappearance

所以这里只能是无间缘、相续缘、无有缘和离去缘

but not repetition

但是没有重复缘

and though fruition cittas can occur in succession in a javana process,

虽然果心能相续地生起于速行阶段

so fruition cittas can arise in succession two fruition cittas, three fruition cittas and in the samapatti, in the attainment of fruition thought process

所以在安止心路过程里，果心能够相续地生起，两个果心、三个果心

there can be millions of moments of fruition consciousness

果心可以生起几十亿次

but they are resultants, because they are resultants

但是它们是果报心，因为是果报心

they do not meet the full definition of the conditioning state in repetition condition, so

它们就不符合重复缘缘法的定义

although they repeat many many times

所以，虽然它们重复许多次

since they are resultants

因为它们是果报心

they are not wholesome, they are not unwholesome

它们不是善心，也不是不善心

since they are resultants they do not meet the full definition of the conditioning states in repetition condition.

因为它们是果报心，它们不符合重复缘缘法的定义

and so there is no repetition condition between path consciousness and fruition consciousness

所以在道心和果心之间没重复缘

and this repetition condition is explained with a simile that is

这个重复缘用以下譬喻解释：

just as a student by repeated study becomes more professional in his lessons

就像一个学生不断重复学习，他就对所学课程很熟悉

so when you repeat you gain momentum so the repetition helps you to understand more

当你不断重复，你就获得动量重复让你理解的更深入

and the books learned before

之前学过的内容

have the influence on what is learned later

会影响到之后学到的内容

and so there is like a repetition condition between learning before and learning after

这就像是之前学习和之后学习之间的重复缘

in the commentary and also in the subcommentary

在注释书，以及复注中

for some conditions the similes are given

为了解释一些缘，举了一些例子

so here the simile is the former learning is a condition of repetition for later learning

在这里，之前的学习就是之后学习的重复缘

and association condition

相应缘

as I said before it is characterized by

这个缘的特点就是

its members having a common arising and cessation

缘法和缘生法同生、同灭

the same arising, the same cessation

同生、同灭

and then a common object, that means they must take the same object

同一所缘

and a common physical base, they must have the same base

同一依处色

so when they have the same base and also the other three and they are said to be associated

当它们有同一依处，其他三项也相同时那么就说这是个相应缘

so the association condition condition can be obtained only between mental states not between material states

所以相应缘只能在名法之间发生而色法之间不存在这种缘

because material states do not possess these four conditions as common arising and cessation and so on

因为色法不能拥有同生、同灭等等此四种情况

this is mind to mind in six ways, in six ways means

这是名法对名法的六种情况，六种情况意思是

proximity, contiguity, absence, disappearance, repetition and association

无间缘、相续缘、无有缘、重复缘、相应缘

now we come to mind for mind-and-matter, that means mind to mind-and-matter relation

现在来看名作为名色的缘

In five ways mind is a condition for mind-and-matter:

名以五种方式作为名色的缘

Roots, jhana factors, and path factors are a condition for conascent mind-and-matter by way of root, etc.

因、禅支与道分是俱生名色法的缘等等

that means by way of root by way of jhana, by way of path

意思是通过因、禅那和道

now for this, please look at the handout

对于此，请看下发资料

with the title: for section 14 chapter 8

标题是：第八章14节

comprehensive manual of abhidhamma for page 307

概要精解307页

now the first one is hetu root condition

第一个是因缘

now let us take the first lobha mula citta

我们以第一个贪根心为例

that is the first citta among the twelve unwholesome cittas

这是12不善心的第一个心

so that citta arises with nineteen cetasikas

这个心伴随有19个心所

and also arises with rupa born of citta or rupa produced by citta

也伴随着心生色法

that means this lobha mula citta produces the material properties that are caused by mind or consciousness

意思就是这个贪根心产生的色法是由心生起的

so at the moment the first lobha mula citta arises they arise also the nineteen cetasikas

同时，伴随第一个贪根心生起了19个心所

and then material properties caused by consciousness

还有心生色法

now among then if we take lobha as conditioning state

如果我们以“贪心所”为缘法

then the others are conditioned state

那么其他的就是缘生法

so in the first lobha mula citta we take lobha as conditioning

所以第一个贪根心，我们以“贪心所”为缘法

and the first lobha mula citta plus eighteen cetasikas that is nineteen minus lobha

那么，第一个贪根心加上18个心所

18就是19个心所减去贪心所

and rupa born of citta as conditioned states

再加上心生色法，这些都是缘生法

so lobha is the root condition for the first lobha mula citta and so on

所以“贪心所”就是第一个贪根心的因缘

and the first lobha mula citta is accompanied by moha also

第一个贪根心也伴随着“痴”

so moha is one of the hetus or root,

“痴”也是因之一

so if we take moha as the conditioning state

所以如果我们以“痴心所”为缘法

then the others are called conditioned state

其他就是缘生法

so here moha is related to first lobha mula citta, eighteen cetasikas and rupa born of citta by way of root condition

所以这里，“痴”就是第一个贪根心，

18心所以及心生色法的因缘

if we take the first kamavacara kusala citta

如果我们以第一个欲界善心为例

there are 32 cetasikas arising with first kamavacara kusala citta

伴随第一个欲界善心生起的是32心所

in all there are 38 cetasikas

伴随这个心生起的心所总数是38个

but some are not fixed ones

但是有一些并不固定

fixed ones means they do not arise whenever the first kamavacara kusala citta arises

不固定的意思是说，当第一个欲界善心生起时，它们并不一定生起

so we leave them out and we take 33 cetasikas here

所以我们就去掉它们，在这里取33个心所

and then there is the cittajarupa or rupa born of citta

还有心生色法

so in this group

所以在这一组中

among the 33 cetasikas there are alobha, adosa and amoha

在这33个心所中，有无贪、无嗔、无痴

so if we take alobha as root condition

所以，如果我们以无贪为因缘

then the rest are the conditioned state

那么其他的就是缘生法

so if we take alobha as conditioning state, the other are conditioned state

如果我们以无贪为缘法，其他就是缘生法

and if we take adosa as conditioning state, then the rest are conditioned state, and if we take amoha, the same

如果我们以无痴为缘法，其他的就是缘生法，无痴也是如此

and if we take first kamavacara vipaka citta

如果我们以第一个欲界果报心为例

and there are 33 cetasikas arising with it

与之同生的有33个心所

and then kammajarupa that means rupa born of kamma, rupa caused by or produced by kamma at patisandhi

在结生时的业生色法

patisandhi means rebirth or relinking patisandhi就是结生

so at the moment of relinking or at the moment of conception

在结生的刹那

there arise first kamavacara vipaka citta, let us see here

生起了第一个欲界果报心

first kamavacara vipaka citta

第一个欲界果报心

and then 33 cetasikas

以及33个心所

and material properties caused by kamma

还有业生色法

there also among the 33 cetasikas

在这33个心所中

there are alobha, adosa and amoha

也有无贪、无嗔、无痴

so if we take alobha as the conditioning state, then

如果我们以无贪为缘法

the rest are conditioned state

剩下的就是缘生法

if we take adosa, amoha the same

如果我们以无嗔、无痴为例，也是如此

we can take other types of consciousness also if you want to

如果你们愿意，可以找其他类型的心为例

and then find out how many cetasikas are there

然后找出有多少心所

and also among the cetasikas, how many roots are there

心所之中，有多少是属于因

and then take those roots one by one as conditioning state and then

依次以这些因为缘法

the rest as conditioned states

剩下的作为缘生法

so they are related by way of root condition

它们之间的关系就是因缘

the root condition is explained here on page 307

因缘在这本书307页有解释

The root condition is a condition where a conditioning state functions like a root

因缘中缘法的作用就像是树根

by imparting firmness and fixity to the conditioned states.

使缘生法稳固

so a conditioning state is like a root

所以缘法就像是树根

just as a root is to a tree

就像树根对于树的作用

the conditioning state is to the conditioned state

此缘中，缘法对于缘生法也是如此

the root helps the tree to become firm to become fixed to grow

树根帮助树稳固地生长

in the same way, these conditioning states, that means six hetus or six roots

同样，这个缘法，即六因

impart firmness and fixity to the associated states

使相应之法稳固

now just as the roots of a tree

就像树之根

are the basis for a tree’s existence, growth, and stability,

是树存在、成长、稳固的基础

so these roots give rise to the conditioned states and make them firm and steady. so this is the meaning of the root condition

所以这些因使这个缘生法生起，让它稳固，这就是因缘的意思

so root condition is compared to root of a tree

所以因缘被比喻成树根

and the next is jhana condition

下一个是禅那缘

now there are five jhana factors

禅支有五个

and they are vitakka, vicara, piti, vedana and ekaggata

它们是：寻，伺，喜，受，一境性

and these jhana factors arise with other types of consciousness also

这些禅支也伴随着其他类型的心生起

they arise not only with jhana cittas

它们不只是与禅那心一起生起

but also with other cittas like kamavavara cittas

但也与其他欲界心一起生起

and so to explain the jhana condition, we take again first lobha mula citta

所以为了解释禅那缘，我们还是以第一个贪根心为例

and there are 19 cetasikas going along with it and then cittajarupa, rupa born of citta

伴随这个心的有19个心所，还有心生色法

so among the 19 cetasikas, there are vittaka, vicara, piti and vedana here somanassa and ekaggata

在19个心所中，有寻、伺、喜、受，受在这里指悦受，还有一境性

so we take vittaka as the conditioning state then the others are conditioned state and so on

我们以寻为缘法，其他的为缘生法等等

although they are not technical jhanas

虽然它们不是真正的禅那

still they are called jhana factors, you learned jhana factors in the seventh chapter

它们还是叫做禅支，你们在第七章学习了禅支

so take one of them as conditioning state, take the others or remaining as conditioned state

以其中之一为缘法，其他的为缘生法

and we can explain this relation as jhana by taking anyone of the jhana factors

所以以其中任意一个为禅支，我们就可以解释这种为禅那缘

and then first kamavacara vipaka citta, even in vipaka cittas

然后是第一个欲界果报心，即使在果报心中

there are vittaka and so on

也有寻等等

so if we take the first kamavacara vipaka citta

如果我们以第一个欲界果报心为例

then there are 33 cetasikas going along with it and then

伴随它的就有33个心所

kammajarupa at patisandhi

结生时的业生色法

again at the moment of relinking at the moment of conception

在结生时

the material properties caused by kamma arise

生起业生色法

among the 33 cetasikas there are vittaka vicara and so on

在33个心所中，有寻、伺等等

and so when we take vittaka as a conditioning state, then the remaining first kamavacara vipaka citta and so on are conditioned state

如果我们以寻为缘法，那么剩下的第一个欲界果报心等都是缘生法

similarly with vicara, piti, vedana and ekaggata

同样地，伺、喜、受、一境性也是如此

so first we find out which cittas arise with which cetasikas

首先，我们找出哪个心伴随哪些心所

and then find out whether there are vittaka, vicara and so on among the cetasika

然后找出心所中有没有寻、伺等等

when there are vittaka, vicara and so on among the cetasikas

如果心所中有寻、伺等等

and we know the relationship here can be jhana condition

我们就知道这里就可以有禅那缘

there may be other conditions as well

可能还有其他的缘

now jhana condition is a condition where a conditioning state causes the conditioned state to participate in the close contemplation of an object

禅那缘的缘法使缘生法紧密地观察所缘

so the meaning of the word jhana means the close contemplation

这里“禅那”的意思是紧密地观察

contemplating the object closely or intensely

紧密、密切地地观察所缘

so

所以

this condition is a condition where a conditioning state causes the conditioned state to participate in the close contemplation of an object

此缘的缘法使缘生法紧密地观察所缘

suppose vittaka, vittaka accompanied the first lobha mula citta

以寻为例，寻伴随第一个贪根心

now vittaka itself contemplate on the object closely

寻本身紧密地观察所缘

and also it helps it supports other mental factors

同时它也支助其他心所

to contemplate on the object closely

让它们紧密地观察所缘

so vittaka is called the jhana condition here and so on

所以寻在这里被称为禅那缘，等等

then about three lines down

请往下看三行

Although the conascent material phenomena cannot contemplate the object themselves,

虽然俱生色法本身并不能观察所缘

now we see that there are rupas or material properties involved here with a first lobha mula citta there are

我们看到第一个贪根心也牵涉到色法

material properties born of citta or consciousness

心生色法

and with the first kamavacara vipaka citta

伴随着第一个欲界果报心

there are material properties born of kamma

就有业生色法

although the conascent material phenomena

虽然俱生色法

although these material properties born of consciousness and kamma

虽然这些心生和业生色法

cannot contemplate the objects themselves,

自身不能观察所缘

because they are material properties

因为它们是色法

and so they do not have cognitive power

所以它们不具备认知的能力

and so they cannot contemplate on the object themselves

所以它们自身不能观察所缘

because they are produced by the close contemplation accomplished by the jhana factors

因为它们是因紧密观察所缘的禅那支而产生

they are included among the conditioned states.

所以它们也被包括在缘生法之内

so here the conditioning state cannot make the conditioned state that is here the material property to contemplate closely

所以，这里缘法不能使缘生法—在这里指色法—紧密地观察

because material properties cannot contemplate

因为色法不能观察

but they are produced by the close contemplation accomplished by the jhana factors, so they are included among the conditioned states

但是它们是由紧密观察的禅支所产生所以它们也被包括在缘生法之内。

now next is path condition

下一个是道缘

path means a road or a way

“道”的意思是：路

so path condition is a condition where a conditioning state relates to the conditioned states by causing them to function as a means for reaching a particular destination.

道缘的缘法使缘生法作为达到某个目的地的管道。

now a road is a means to reach some place

“道”就是抵达某个地方的方法

so like the road, these factors are

如同道路，这些因素就是

a means to reach some particular destination

抵达某些特定目标的方法

that means rebirth in woeful state, rebirth in blissful state

意思是投生到恶趣或者善趣

and also enlightenment

还有觉悟

and as you remember, I hope you remember

我希望你们记得

there are twelve factors of path

有12个道分

the eight factors of path are very familiar to us

八道分我们非常熟悉

but also they are four others

还有四个道分

that are not wholesome or indeterminate, but that are unwholesome

它们不是善的，也不是无记的它们是不善的

so there are twelve path factors

所以一共是12个道分

the four wrong path factors are the means for reaching the woeful destinations

四邪道分是到达恶趣的管道

so they are called path or path factors because

所以它们被称为道或道分

they are means for reaching the four woeful destinations

因为它们是达到四恶趣的管道

and the eight path factors are the means for reaching the blissful destinatons and nibbana so they are called path

八正道分是抵达善趣和涅槃的管道，所以也被称为道

now we take first lobha mula citta again as an example here

我们这里以第一个贪根心为例

so with it 19 cetasikas and

它有19个心所

material properties born of consciousness

还有心生色法

and among the 19

在这19个心所之中

there are vittaka, viriya, ekaggata and ditthi

有寻、精进、一境性、邪见

now you remember vittaka is one of the eight path factors, viriya also another one

你们记得寻(正思维)和精进都属于八道分

ekaggata also another one and ditthi wrong view also another one

一境性(正定)、邪见(邪思维)

也是属于其中

so when we take vittaka as the conditioning state then the others

如果我们以寻为缘法，那么其他的

first lobha mula citta plus 18 cetasikas that is 19 minus vittaka itself

第一个贪根心加上18心所，

18就是19减去寻心所本身

and rupa born of citta they are conditioned states

还有心生色法，它们就是缘生法

and their relationship is by way of magga condition

它们之间的关系就是道缘

we can take viriya as the conditioning state

我们可以以精进为缘法

then the others the remaining are the conditioned state and so on

那么其他的就是缘生法，等等

and the same with ekaggata and with ditthi or wrong view

一境性、邪见也是如此

and we can take kamavacara vipaka citta

我们也可以以欲界果报心为例

as example, and it is accompanied by 33 cetasikas

它有33个心所

and it is, at the same time there arise material properties born of kamma

同时，也会生起业生色法

that is at patisandhi at relinking at conception

就是在结生时生起的

so at the moment of conception, especially for those who have five aggregates

在结生时，特别是具有五蕴的众生

one vipaka citta arises with its cetasikas and also

果报心生起时，伴随着相应的心所

the rupa born of kamma

同时也有业生色法

so here with the first kamavacara vipaka citta

这里以第一个欲界果报心为例

there are pañña or knowledge

有慧或智俱

and vittaka, viriya, sati and ekaggata

寻、精进、念和一境性

and pañña is one of the factors of path

慧是道分中的一个

what is the name of pañña in the factors of path?

”慧“在道分中叫什么名字？

right understanding

正知

so there is right understanding

所以有正知

if we take right understanding the cetasika pañña as the conditioning state

如果我们以正知，也就是慧心所作为缘法

then the remaining are conditioned state

那么剩下的就是缘生法

that is at the moment of conception

这是在结生的时候

similarly with vittaka, so

类似地，寻也是如此，

when we take vittaka as conditioning state then

当我们以寻为缘法时

the remaining are the conditioned state and so on

剩下的是缘生法，诸如此类

now “while the path factors in the resultant and functional cittas do not lead to any destinations”

果报心和唯作心里的道分不能引领到任何趣向

now there may be a question

这里可能有一个问题

you said that the path condition is a means for reaching a particular destination

你讲过道缘是抵达某个趣向的管道

but the path factors in the resultant cittas and functional cittas

但是果报心和唯作心中的道分

do not lead to any destinations

不能引领至任何趣向

because resultant cittas are resultant, they are themselves the results of the kamma in the past and

因为果报心是果报，它们自身就是过去业的结果

so they do not lead to any destination and

所以它们不能引领至任何趣向

functional cittas are those that arise in the buddhas and arahants

唯作心是佛陀和阿罗汉心里生起的心

since they have no productive power

因为它们没有造业的能力

since they do not constitute kamma

不能造业

they do not lead to any destination so

所以不能引领至任何趣向

while the path factors in the resultant and functional cittas do not lead to any destinations

果报心和唯作心里的道分并没有导向任何目的地

they are still classed as path factors, they are still called path factors

但是它们还被划分为道分

because considered abstractly in their own nature,

因为依它们的本性

they are identical with those capable of leading to different destinations.

它们与能够导向各种趣向之法相同

they are the same as those that lead to different destinations

它们与导向不同趣向之法相同

because they are identical with those that are called path factors, they are also called path factors

因为它们与被称为道分之法相同，所以它们也被称为道分

Conascent volition is a condition for conascent mind-and-matter,

俱生思是俱生名色的缘

and asynchronous volition for mind-and-matter born of kamma, by way of kamma.

异刹那思是业生名色的缘 so this describes the condition called kamma condition

这里的缘，就是业缘

there are two kinds of kamma condition

有两种业缘

the first one is conascent sahajāta, conascent kamma condition

第一个是俱生业缘

and the other is called asynchronous kamma condition

另外一个是异刹那业缘

let us call same moment kamma and different moment kamma

我们也可以称之为同时业，异时业

so same moment kamma sahajāta kamma conascent kamma

同时业，也就是俱生业

is a conditioning factor for some resultant consciousness

是一些果报心的缘法

but the same moment kamma condition is for all cittas, not just resultant cittas

但是俱生业缘是对于所有心，不仅仅是果报心

so we can pick any citta

我们可以随便挑一个心

as an example here, so

来进行举例

we have first lobha mula citta here

我们看这里的第一个贪根心

so first lobha mula citta

第一个贪根心

and there are 19 cetasikas going along with it and then again

有19个心所伴随它

rupas born of citta

还有心生色法

there are cetana

这里思心所

among the 19 cetasikas there is the cetasika cetana volition

在19个心所之中，有一个思心所

so we take that volition as kamma condition

所以我们以此思心所为业缘

so when we take cetana as kamma condition, the others are the conditioned state of kamma condition

当我们以思心所为业缘，其他的就是业缘的缘生法

but here

但是这里

the conditioning state and conditioned state are not cause and effect

缘法和缘生法不是因果的关系

here conditioning state does not produce the conditioned state

在这里缘法并不能产生缘生法

because they arise together at the same moment so

因为它们是同时生起的

that is why it is called sahajāta kamma, conascent kamma

所以被称为俱生业

so here it is not the producing way of relationship, it is just supporting or assisting

这里，不是创造之缘，只是支助之缘

we take kamavacara vipaka citta as an example of

我们以欲界果报心作为

sahajāta kamma or conascent kamma

俱生缘的一个例子

that consciousness is accompanied by 33 cetasikas and then

这个心伴随着33个心所

rupa born of kamma that is at patisandhi or at relinking

结生时的业生色法

so there

所以

among the 33 cetasikas there is cetana again

在这33个心所之中，也有思心所

so we take cetana as the conascent kamma condition

我们以思心所为俱生业缘

when we take it as a conascent kamma conditioning state then the others the remaining are the conditioned state

当我们以之作为俱生业的缘法，那么剩下的都是缘生法

so they are related by way of conascent kamma

所以它们的关系就是俱生业

so that means they arise at the same time but cetana assist them to arise and to be present or to stay on

意思就是它们同时生起，但是思心所支助它们生起，存在，持续

now there is another kamma called in pali nānākkhaṇika kamma

还有一个，巴利语叫nānākkhaṇika nānā means different and khaṇa means moment nānā意思是不同的，khaṇa是刹那

so kamma having a different moment

所以不同刹那的业

so here kamma and its results belong to different moments, different times

这里，业和它的果报属于不同刹那

so they are not sahajāta, they are not conascent

它们不是俱生的，不是同时发生的

so here we have many examples

这里我们有许多例子

cetana in past lobha mula citta

过去贪根心中的思心所

if we take that as a conditioning state then the others are conditioned states, PT means patisandhi

如果我们以之作为缘法，其它的就是缘生法，PT就是结生

that means at the moment of conception

就是说在结生的刹那

so at the moment of conception what arises as a result of lobha mula citta

在结生的刹那，作为贪根心的果报生起

in order to know this, you have to go back to fifth chapter

为了了解这个，要回到第五章

fifth chapter on kamma, so

第五章关于业

according to the teaching in the fifth chapter

根据第五章的内容

the lobha mula citta produces akusala vipaka upekkha sahagata santirana as result

贪根心产生的是不善果报舍俱推度心作为果报

so that consciousness is the rebirth consciousness

这个心就是结生心

so with that rebirth consciousness there are ten cetasikas

这个结生心有十个心所

and rupa born of kamma

以及业生色法

so cetana in the past lobha mula citta is a conditioning state

过去贪根心里的思心所作为缘法

and the akusala vipaka upekkha santirana and so on in this life

此生中的不善果报舍俱推度心等等

are the conditioned state

就是缘生法

so here a cetana is the kamma and akusala vipaka upekkha santirana and so on are the results of kamma

这里思心所是业，不善果报舍俱推度心等是业的果报

and they belong to different moment and different times

它们属于不同刹那，不同的时间

now past lobha mula citta means lobha mula citta in the past life

过去贪根心，就是过去世的贪根心

and that cetaska concommitant with lobha mula citta in the past life

与这个过去世贪根心同生的心所

produces the rebirth consciousness here in this life

产生此世的结生心

so they belong to different times and different moments

它们属于不同的时间，不同的刹那

and so in pali the cetana is called nānākkhaṇika kamma

所以，这个思心所就是异刹那业

and then PV, PV means during life

然后是PV，PV就是“转起”

it is the short form for pavatti in pali

是巴利语pavatti的缩略

so during life, seven akusala vipaka cittas

在生命期间，七个不善果报心

and cetasikas

以及心所

and undesirable rupa born of kamma

以及不可意的业生色法

so they are the result of cetana in past lobha mula citta

它们是过去贪根心中的思心所的果报

so when kamma gives results

当业产生果报时

it gives results at two moments or two periods

它在两个刹那，两个时间产生果报

it gives results at the very first moment in the next life that is relinking

它在下一世结生的第一个刹那产生果报

and also it gives results after that during life

也在此后的生命期间产生果报

now cetana concommitant with lobha mula citta in the past

伴随过去贪根心的思心所

gives the rebirth consciousness in this life as result

在此生产生作为果报的结生心

and also it can give results during life as akusala vipaka citta and so on

也能在生命期间产生不善果报心等等作为果报

now suppose a person has lobha mula citta in the past

现在假设一个人过去具有贪根心

and that citta is accompanied by cetana

这个心伴随着思心所

so as the result of that cetana

作为这个思心所的果报

he is reborn in the next life having akusala vipaka upekkha santirana

它带着不善果报舍俱推度心在下世投生

that means in one of the woeful states

意思是投生到恶趣

during life also he may encounter undesirable rupa born of kamma

在生命期间，他也可能遇到不可意的业生色法

so undesirable rupa born of kamma is also the result of the past cetana in the past lobha mula citta

所以不可意的业生色法，也是过去贪根心的思心所产生的果报

so kamma gives two kinds of results

所以业产生了两种果报

result at the moment of relinking and result during life

结生刹那产生的果报，生命期间产生的果报

now during life we encounter many things that we don’t like

在生命期间，我们碰到许多不喜欢的东西

we see things that we don’t want to see or undesirable things

我们见到不想见的东西，见到不可意的东西

and we hear sound that we don’t want to hear and so on

我们听到不想听的声音，等等

so when we see something that we don’t like or when we see something that is undesirable

所以，当我们看到不喜欢的东西时当我们看到不可意的东西时

then the seeing consciousness is said to be the result of akusala I mean the unwholesome kamma in the past

眼识就是不善心的果报，意思就是过去不善业的果报

that result of unwholesome kamma in the past

这种过去不善业的果报

is experienced during life not at the moment of conception

在生命期间被体验到，不是在结生时出现

so at the moment of conception, the result of past kamma is the rebirth consciousness and then

所以在结生的刹那，过去业的果报是结生心

the cetasikas going along with it and the material properties caused by kamma

以及与之相伴的心所，还有业生色法

so what we call rebirth is just these three things together

所以我们所称的结生，就是这三者的聚合

a resultant consciousness

果报心

and cetasikas going along with it and material properties or matter caused by or born of kamma

伴随它的心所，以及业生色法

so these three we call rebirth or birth

这三者被称为结生

that is for beings like human beings

这些是对于人类这样的众生而言

if it is for mindless beings

如果是无心众生

there will be only rupa,

只有色法

if it is for beings without physical bodies, then there will be no rupa there will only be the citta and cetasika as

如果是对于没有色身的众生，就没有色法，只有心和心所

the result of the cetana in the past

作为过去思心所的果报

so cetana or kamma here belongs to a different time than its results and so it is called nānākkhaṇika

所以，思心所或这里的业，与它们的果报属于不同的刹那，就称为异刹那业

and we can take another example, cetana and first second fifth sixth kamavacara kusala cittas

我们可以举另外一个例子，思心所和第一、第二、第五、第六个欲界善心

and then the result of that cetana are at patisandhi or at relinking, 8 kamavacara vipaka cittas

然后这个思心所在结生时的果报，八个欲界果报心

actually one of the 8 kamavacara vipaka cittas cetasikas and kammajarupa, rupa born of kamma

实际上这八个欲界果报心，心所和业生色法

and during life there can be 8 kamavacara vipaka cittas plus cetasikas

在生命期间，可以是八个欲界果报心，心所

8 kusala vipaka cittas from among rootless cittas

无因心中的八个果报心

and cetasikas and desirable kammajarupa

心所和可意的业生色法

now this is little difficult and involved

这个有点难理解

because it reflects the teaching in the fifth chapter so

因为它涉及到第五章的内容

we are following the teaching in the fifth chapter and so we

我们按照第五章的内容

select first, second, fifth and sixth kamavacara kusala cittas here as an example

选择第一、二、五、六欲界善心作为例子

and it is ukkaṭṭha means the best or superior ukkaṭṭha意思是殊胜的

now when a person acquires a kamma when a person performs a kamma

当一个人造业时

that kamma especially kusala wholesome kamma, that kamma can be with three roots or with two roots

这个业，特别是善业，这个业可以是三因或二因

and also that kamma can be of superior standard or inferior standard

这个业可以是殊胜的也可以是低劣的

so they are divided into superior and inferior

所以它们被分成殊胜的和低劣的

and also they are divided into accompanied by three roots and two roots

同时它们也被分为三因和二因

for example, when you do a meritorious deed

例如，当你做善事时

you do it with full understanding of the law of kamma

你做的时候，完全理解业报的法则

then your merit or the wholesome cittas that arises at that moment

那么你的功德或者你那时候生起的善心

will be accompanied by three roots

就是三因善心

if you do it carelessly if you do not think of the law of kamma

如果你随意地做，不思考业报的法则

and you just do the act of dana

只是形式上布施

then your wholesome citta or your kusala citta will be accompanied by only two roots

那么你的善心就只是二因的

now three roots means alobha, adosa and a moha

三因意思是：无贪、无嗔、无痴

and two roots means alobha and adosa

二因意思是无贪、无嗔

and if that act of kusala is preceded by and followed by kusala

如果这个善行之前和之后都是善心

that is called superior

那么就被称为殊胜的

if that act is not preceded by and followed by kusala, it is called inferior

如果之前和之后没有善心，就是低劣的

sometimes, you do some meritorious deed and then later on you regret for it

有时候，你做善事，后来后悔了

it may be very rare but it can happen

这可能不常见，但是也是会发生的

you donate something to somebody

你向某人作供养

and then later on you know that somebody was not a real monk or something like that

后来发现那个人不是真正的比丘，等等

and then you regret for it

那么你就后悔了

sometimes because people have not

有时候，因为人们没有……

they are not sincere when they make offerings, and later they may regret

人们在供养的时候没有真诚之心那么事后，他们可能会后悔

or if I use this for myself or for members of my family it will be very good something like that

或者心里想：如果我自己享用，或者给家人享用，这样更好，等等

so if you have such thought after the act of merit

如果做善事之后，你有这样的想法

in connection with that merit then that merit is called inferior merit

那么你这个功德，就是低劣的功德

since it is inferior when it gives results it gives inferior results

因为它是低劣的，所以产生的果报也是低劣的

so whenever you do a merit you must do it so that it is

所以，你做善事的时候，你必须

accompanied by three roots and at the same time

保证它是三因的

preceded and followed by kusala

也就是之前和之后都是善心

so that is very important

这点很重要

these are B, C, D, E, they are according to the teachings given in the fifth chapter

这些BCDE的序号，是根据第五章

now please go to G

现在看G then cetana with fifth rupavacara kusala citta

第五个色界善心的思心所

for asañña-satta

对于无想天的

that means for mindless being

就是对于无心众生

at patisandhi as well as during life there is only

在结生时，同时也在生命期间

rupa born of kamma

只有业生色法

because they have no mind

因为他们没有心

so for them the rupa born of kamma is the conditioned state

对于这些众生，业生色法是缘生法

and cetana concommitant with fifth rupavacara kusala citta is a conditioning state

与第五个色界善心相伴的思心所是缘法

and then H, arupavacara kusala citta, cetana concommitant with arupavacara kusala citta

然后H，无色界善心，与无色界善心相伴的思心所

both at relinking and during life

在结生和生命期间

there arise first arupavacara vipaka citta

生起第一个无色界果报心

and 30 cetasikas

以及30个心所

so no rupas there

没有色法

so for that

所以，因此

the cetana in first arupavacara kusala citta

伴随第一个无色界善心的思心所

is a conditioning state

是缘法

and first arupavacara vipaka citta and 30 cetasikas are

第一个无色界果报心和30个心所

the conditioned state

是缘生法

now let us take magga citta as an example

现在，我们以道心为例

so cetana concommitant with first magga citta that means sotapatti magga citta

与第一个道心，也就是与须陀洹道心相伴的思心所

it is a cause and its fruit is firt phala citta and 36 cetasikas

它是因，它的果是第一个果心和36个心所

so here first phala citta and 36 cetasikas

所以这里，第一个果心和36个心所

are conditioned state

就是缘生法

and cetana in magga citta is a conditioning state

道心里的思心所就是缘法

so they are related as kamma and its results

所以它们的关系是业和果

so just note that there are two kinds of kamma

所以注意：有两种业

the same time kamma and different time kamma

俱生业和异刹那业

so same time kamma does not produce

俱生业不能创造

but it supports or it assists its concommitant states

但是它支助与它同生的法

different time kamma produces results as relinking and also during life time

异刹那业在结生和生命期间都产生果报

good kamma will produce good results, bad kamma will produce bad results

善业产生善的果报，不善业产生不善的果报

so even between magga citta and phala citta there is this condition,there is this condition of kamma and its result

所以，即使在道心和果心之间也有这种缘，就是业和它的果报

now here

这里

the result is produced immediately after the cause

在因之后，立刻产生果报

because in the thought process of enlightenment

因为在觉悟的心路过程里

the sequence of thought goes like this

心路的过程像这样

four moments of vipassana consciousness

四个刹那的内观心

and then path consciousness

然后是道心

and this path consciousness is immediately followed by

这个道心之后，立刻就是

fruition or phala consciousness two times or three times

生起果心，两次或者三次

so here the result is produced immediately

所以这里，果报是立刻产生的

there is no time gap between the cause and the result

在因和果之间没有时间间隔

and it is the only instance where the results are produced immediately after the cessation of the cause

这是唯一一个因结束之后，立刻就产生果报的例子

you may be familiar with the formula Svakato Bhagavata Dhammo

你们可能熟悉这个：法是世尊完美地闡述的。

so there is the word akaliko, so akaliko means what

里面有一个词akaliko，这是什么意思

it is difficult to translate that akalika

这个akalika很难翻译

no time

没有时间（akalika）

so no time means no waiting time for giving result

没有时间，就是说在产生果报上没有时间间隔

so that means it gives immediate result

意思就是，立刻产生果报

so we should not transalte it as timeless

我们不要将这个翻译成：永恒

sometimes people translate it as timeless

有时候这个词被人翻译成：永恒

thinking the dhamma is always there in the past in the present in the future

他们觉得：佛法永远在那里过去、现在、未来都存在

but the word akalika does not mean that dhamma is timeless or dhamma is forever

但是，akalika这个词不是说“法”是永恒的

but it means that the dhamma especially the magga citta

它的意思是法，特别是道心

produces its results immediately

立刻产生果报

so

所以

we understand that the meaning of akalika when we understand abhidhamma

我们明白阿毗达摩，就会理解这个词的意思

and the next one is the mental resultant aggregates are a condition for one another and for conascent matter by way of result

下一个是：诸果报(名)蕴相互作为果报缘及作为俱生色的果报缘

now result condition

果报缘

I think that’s all for the handout

我想下发资料只有这么多

so we come to now result condition

所以我们现在来看果报缘

result condition is the condition where a conditioning state makes the conditioned state that arise together with it be as passive effortless and and quiescent as itself.

果报缘的缘法使与它同生的缘生法保持被动及不活跃

now results are those that are caused by the cause, right?

果报是由因造成的，对吧？

so because they are results they are passive

所以，因为它们是果报，所以是被动的

there is no activity in them, so they are called effortless.

它们之中，没有活跃性，所以被称为：不活跃

first the result is passive it is inactivity

首先，果报是被动的，不活跃的

and it is effortless it is quiescent

它是不费力的，休眠的

and that result makes the other states concommitant with it

这个果报让与之同生之法

to be passive and so on so

处于被动等等

that is what is called the result condition

这就是果报缘

so result condition is not producing result

所以果报缘不是说创造了果报

now one of the kamma condition is producing result

有一个业缘是产生果报的

but result condition is not producing

但是果报缘不创造

but imparting its passive effortless and inactive nature

只是将它的被动与不活跃

to the states that arise together with it

传递给与之同生之法

so that is called a result condition

所以它被称为果报缘

since it is a result condition, it can be obtained only in the resultant consciousness

因为它是果报缘，所以只存在于果报心

The conditioning states in this relation are the resultant cittas and cetasikas.

所以它的缘法是果报心和心所

The conditioned states are those same resultants with respect to each other and the conascent material phenomena.

缘生法是这些果报名法，以及俱生色法

Since resultants are produced from the maturing of kamma,

由于该果报心是因为业成熟而产生，

they are not active but passive and quiescent.

它们并不活跃，是被动、休眠的

Thus in the mind of a person in deep sleep,

如是，在熟睡者的心中

the resultant bhavanga consciousness arises and passes away in constant succession,

果报有分心连续不断地生灭

so when you are asleep

所以当你睡觉的时候

the bhavanga moments arise and disappear, arise and disappear

有分刹那生了又灭

in rapid succession for millions and millions of times

速度很快，生灭几百万次

yet during this time no efforts are made for action by body, speech, or mind,

在此期间，并没有致力于造作身语意业

because you’re asleep

因为你处于睡眠之中

you don’t do anything by body or by speech or by mind

你的身语意并没有造作业

and there is not even distinct awareness of an object.

也没有清晰地觉知所缘。

so when you’re asleep, your mind has an object

所以，当你睡觉的时候，你的心有一个所缘

your mind is not without an object

你的心并不是没有一个所缘

but that object is not a vivid object

但是这个所缘并不是清晰的所缘

it is indistinct or obscure object

它是不清晰的、模糊的所缘

and that object is called kamma, or kamma nimitta or gati nimitta

这个所缘被称为业、业相或者趣相

Similarly, in the five-door cognitive process,

同样地，在五门心路过程里

the resultant cittas do not make an exertion to know their object.

果报心也没有致力于识知它们的所缘

so they are just something that are produced

它们只是被创造的

and so they do not make any exertion to know the object

所以，它们并没有致力于识知所缘

It is only in the javana phase

只有在速行阶段，

that effort is made to clearly cognize the object,

才有致力于清楚地识知所缘

and again it is only in the javana phase that actions are performed.

同样，只有在速行阶段才会造业

now in a thought process, if you remember, there are

在心路过程里，如果你记得

types of consciousness preceding the javanas

在速行之前有各种心

seeing, receiving, investigating, determining

眼识、领受、推度、确定

now determining is a functional consciousness and

确定是心的一个作用

seeing

眼识

receiving and investigating consciousness are resultant consciousness

领受、推度心是果报心

so during those moments there is no action whatsoever

所以，在这些刹那，不会造业

there are just the result of the past kamma and they arrive there

它们只是过去业的果报

but when we come to the javana moment

但是到了速行阶段

the mind become active

心变得活跃

and so it is at the moment of javana

所以在速行阶段

that the object is fully experienced

所缘才被完整地体验

so it is at the moment of javanas that actions are performed or kamma is acquired

所以，在速行阶段，才造业

so

所以

that is why kamma is cetana accompanying the unwholesome and wholesome types of consciousness

所以业就是伴随善、不善心的思心所

cetana accompanying the resultant consciousness and also functional consciousness

伴随果报心和唯作心的思心所

is not called kamma because it does not reach the stage of kamma with these types of consciousness

并不称为业，因为它在这些心里还没有达到业的阶段

only with wholesome consciousness and unwholesome consciousness

只有在善心和不善心里

does it reach the stage of kamma so

思心所才达到了业的阶段，所以

when we say kamma we mean cetana accompanying the wholesome and unwholesome types of consciousness

当我们说业的时候，我们指的是伴随善和不善心的思心所

that is why in the paṭiccasamuppāda

所以在缘起里

in the link between avijja and sankhara

在无明和行之间

sankhara are said to be just kusala and akusala cetana “行“就被称为善和不善之思

ok, this is the mind for mind-and-matter

好，这就是名作为名色的缘

so in this group the conditioning state is just mind, that means citta and cetasika

在这组里，缘法是名法，也就是心和心所

and conditioned state are mind plus matter

缘生法是名法和色法

so this is a relationship between mind at one hand and mind-and-matter in the other

所以这种关系就是名法和名色之间的关系

and there are five ways of relationship between mind and mind-and-matter

在名和名色之间有五种关系

and there are root, jhana, path, kamma and result

它们是：因缘、禅那缘、道缘、业缘和果报缘

ok, we will have a break.

好，我们休息一下

Disk02track26

so now

现在

the next section mind for matter

下一节：名到色

that means mind to matter relationship

意思是名作为色的缘

here mind is the conditioning state and matter is the conditioned state

这里名法是缘法，色法是缘生法

and there is only one condition in this relationship and that is postnascence

这种缘只有一种关系：后生缘

so by way of postnascence mind is a condition for matter

名作为色的后生缘

now postnascence condition is a condition where a conditioning state assists conditioned state that has arisen prior to itself

后生缘的缘法支助在它之前生起的缘生法

by supporting and strengthening them

通过支助及增强的方式

so here

这里

the conditioned state arose earlier

缘生法先生起

and then later when that conditioned state is still existing

稍后，缘生法继续存在

the conditioning state arises

缘法生起

and when it arises

当缘法生起时

it supports and strengthens the already existing conditioned state

它支助及增强已经存在的缘生法

The conditioning states in this relation are subsequently arisen cittas and cetasikas,

此缘的缘法是后生的心与心所

the conditioned states are the material phenomena of the body born of all four causes,

缘生法是由一切四因产生的色法

now there are four causes for matter

色法产生有四因

and so this body is said to be caused by these four causes

此色身是由四因产生

kamma, consciousness, nutriment and climate

业、心、食、时节

so these four causes

这就是四因

This condition begins with the first bhavanga

此缘始于一世当中的第一个有分心

in relation to the material phenomena born of kamma at the moment of rebirth-linking.

该有分心支助在结生那一刹那生起的业生色

so at the moment of conception

所以，在结生时

there arises a rebirth consciousness

生起了结生心

and after the rebirth consciousness, there arise many moments of bhavanga

结生心之后，生起许多有分心刹那

so at the moment of rebirth consciousness

在结生心的刹那

the rebirth consciousness and the material properties born of kamma arise together

结生心和业生色法同时生起

so in that case, there can be no postnascence condition

所以，这样，还没有后生缘

but when we come to the first bhavanga that follows the rebirth citta

但是，当我们来看结生心后生起的第一个有分心

then we can have this postnascence condition

我们就有这个后生缘

because let’s say heart base

因为，我们来看心所依处

heart base arises with the rebirth consciousness

心所依处与结生心一起生起

and it arises and then it will last for seventeen thought moments

心所依处生起之后持续17个心识刹那

now after the first rebirth consciousness

第一个结生心之后

they follow the moments of bhavanga, so

跟随着其他的有分心流

when it comes to the first bhavanga

第一个有分心生起时

and first bhavanga arises

第一个有分心生起

that first bhavanga is a condition for the heart base by way of postnascence

第一个有分心是心所依处的后生缘

it arises later and then when it arises it supports, and it strenghten the still existing heart base at that moment

它是后生起的，它生起的时候，它支助，增强继续存在的心所依处

so here it is the other way

这里是另外一种方式

the conditioning state arises after the conditioned state

缘法在缘生法之后生起

but when conditioning state arises, conditioned state must be existing

但是当缘法生起时，缘生法必须还存在

Just as the rainwater that falls later promotes the growth and development of the already existing vegetation,

就像后来才下的雨辅助已有的植物成长一般

so trees and plants have been existing for may be long time

树木和植物已经存在很长时间了

and then the rain comes like today

就像今天这样下雨了

today is too much rain

今天的雨下的太多了

so the rain comes and

下雨了之后

it promotes the growth and development of the already existing trees and plants

它就促进已经存在的树木和植物的生长

so the rain is a postnascence conditioning state

所以雨水是后生缘的缘法

and trees and plants are the postnascence conditioned states

而树木和植物是后生缘的缘生法

so we have too much of postnascence condition today

我们今天有很多的后生缘

Just as the rainwater that falls later promotes the growth and development of the already existing vegetation,

就有如后来才下的雨辅助已有的植物成长一般

so the subsequently arisen mental states support the pre-arisen material phenomena

后生名法也能支助前生色法

so that they continue to produce similar material phenomena in succession.

这样它们就继续产生类似的色法

so this is postnascence condition

这就是后生缘

and then next is prenascence condition

下一个是前生缘

I will not go into many details

我不想讲的太深入

it is difficult to follow

否则你们听起来很困难

so prenascence means conditioning state arises and it’s existing when the conditioned state arises

前生缘就是缘生法生起的时候，缘法已经生起并存在

So it is a condition where a conditioning state—a material state which has already arisen and reached the stage of presence (ṭhiti)— causes mental states, the conditioned states, to arise after it.

于此缘，属于缘法且已达到住时的色法致使属于缘生法的名法随之生起。

This is like the sun,

这就像太阳，

which arises first in the world

太阳于此世界首先生起

and gives light to people who appear after it has arisen.

给后来出现的人带来光明。

so the sun was there before and then people appear

所以太阳先出现，人类才出现

and so the sun is a prenascence condition and the people are the conditioned state of prenascence condition

太阳是前生缘，人类是前生缘的缘生法

There are two main types of prenascence condition,

前生缘有两大分类

(i) base prenascence (vatthu-purejāta) and (ii) object prenascence (ārammaṇa-purejāta.)

依处前生、所缘前生

vatthu means the base of or seat of consciousness vatthu意思是心识的依处

so eye base, ear base, nose base and so on

眼依处、耳依处、鼻依处等等

and object prenascence means objects

所缘前生意思是所缘

so there are six kinds of objects taught in the third chapter

第三章我们讲了六种所缘

so when a seeing consciousness arises

当眼识生起的时候

it arises depending on the eye base

它的生起依赖于眼依处

and it takes the visible object as object

它以色所缘为所缘

and the visible object arose before the seeing consciousness arises

色所缘在眼识之前生起

and eye base also arose before the seeing consciousness arises

眼依处也在眼识之前生起

so when seeing consciousness arises

当眼识生起的时候

the object as well as the base are still existing

所缘和依处继续存在

so when they are still existing, seeing consciousness arises

所以，当它们继续存在的时候，眼识生起

and that seeing consciousness is said to be conditioned by the eye base

这个眼识就是缘于眼依处

and also by the visible object

也是缘于色所缘

so the eye base here is called base prenascence condition

这里的眼依处就是依处前生缘

and the visible object is called object prenascence condition

而色所缘就是所缘前生缘

so in this condition

此缘之中

both base prenascence and object prenascence

依处前生缘和所缘前生缘

the conditioning states arise before the conditioned state

都是在缘生法之前生起的缘法

so conditioned state arises after the arising the conditioning state

所以缘生法在缘法生起之后生起

and those conditioning states serve as a base and object for that conditioned state

这些缘法作为缘生法的依处和所缘

in this example the seeing consciousness

在这个例子中，缘生法就是眼识

so when we see something we can think of these two conditions

当我们看到某物，我们就可以思考这两个缘

what we see is what condition?

我们所见的是什么缘？

object prenascence condition

所缘前生缘

and our eyes?

我们的眼睛呢？

base prenascence condition

依处前生缘

the same with when we hear something when we smell something and so on

当我们听到、嗅到的时候，也是如此

so paṭṭhāna can be put into daily activities

所以发趣法可以应用到日常生活

and the next is concept and mind-and-matter for mind

下一个是概念、名色作为名法的缘

so it is the relationship between

这种缘就是

concept, mind-and-matter on the one hand

一方面是概念、名色 and mind on the other

另一方面是：名

so the conditioning states consist of concept, mind-and-matter

所以缘法包括概念、名色

and conditioned state consists of only mind

缘生法只有名

and there are two varieties here

这里有两种

the one is object and the other is called decisive support

所缘缘、亲依止缘

now object condition is easy to understand

所缘缘很好理解

a condition where a conditioning state, as object, causes other states, the conditioned states, to arise taking it as their object.

此缘就是作为所缘的缘法，致使缘生法生起并以自己为所缘

so when you see something

当你看到某物时

then there is the object condition operating

就存在所缘缘

what you see is the object

你所看到的是所缘

and then you have the eye and there is the seeing consciousness

你有眼睛，就有眼识

seeing consciousness takes the visible object as object

眼识以色所缘为所缘

and so the object or the visible object

所缘或者说色所缘

is the conditioning state for seeing consciousness which is the conditioned state

是作为缘生法的眼识的缘法

and there is nothing that is not an object condition, so

没有任何东西不是所缘缘

everything is an object condition

万事万物都是所缘缘

89 cittas or 121 cittas 89或121心

52 cetasikas, 28 material properties 52心所、28色法

and nibbana and also

涅槃

paññatti or concept

以及概念

so all are the object of consciousness

所有的都是心的所缘

so there is nothing that is not an object condition

所以诸法都可以作为所缘缘

the next one is decisive support in pali is upanissaya

下一个是亲依止缘

so this decisive support is a condition where the conditioning state is an exceptionally desirable or important object which causes the conditioned states,

亲依止缘就是当缘法是非常可意或重要的所缘，产生了缘生法

the decisive support has three varieties

亲依止缘有三种

so first one is object decisive support

第一个是：所缘亲依止缘

so it must be object and it must be a strong object

它必须是所缘，必须是强烈的所缘

it can exert strong influence on the mind

可以对心产生强烈的影响

for example, a very desirable object, a very beautiful object

例如，非常可意的所缘，非常美丽的所缘

and second variety is called proximity decisive support

第二个是：无间亲依止缘

it is more or less the same as the proximity support

这个与无间缘多多少少差不多

so it can be obtained between different moment of consciousness and mental factors

可以在不同的心识刹那和心所之间产生

and the third one is natural decisive support

第三个是自然亲依止缘

this is the widest of the 24 modes of the relationship

这是24缘中范围最广的

so it is a wide relation that includes

所涉及的层面极广

as the conditioning states all past mental or material phenomena that become strongly efficacious for the arising, at a subsequent time, of the conditioned states, which are subsequent cittas and cetasikas.

其缘法包括了一切能够在往后有效地使用到属于缘生法的心与心所生起的过去名色法

now here

这里

in this condition, the conditioning states are mental and physical phenomena

在此缘中，缘法是名色法

so both mind and matter

就是名法和色法

but the conditioned states are only mind or cittas and cetasikas

但是缘生法只是名法，就是心和心所

now for example

例如

prior lust may be a natural decisive support condition for the volitions of killing, stealing, sexual misconduct, etc.;

以前的贪欲能够作为杀盗淫等思的自然亲依止缘

and

同时

prior lust may be a natural decisive support condition for the wholesome acts

以前的贪欲也可能是善行的自然亲依止缘

so it can be decisive support for both unwholesome and wholesome acts

所以它可以是不善行或善行的亲依止缘

now

现在

suppose a person has lust

假设一个人具有贪欲

through lust he may commit killing, stealing, sexual misconduct and so on

通过这个贪欲，他去杀生、偷盗、邪淫等等

and so his killing, stealing and sexual misconduct

所以，他的杀盗淫行为

are conditioned by the prior lust

就是缘于之前的贪欲

by way of natural decisive support

它们之间的关系就是自然亲依止缘

that means his lust that rose prior to the subsequent killing and so on

就是说，他在杀生等行为之前生起的贪欲

is a conditioning state and killing and so on are conditioned state

是缘法，而这些杀生等的行为是缘生法

sometimes, because of lust and greed, you do meritorious deeds

有时候，因为贪和嗔，人们去行善

now you are attached to or you want to be reborn in a blissful state you want to be reborn in a celestial realm

人们贪于，想投生到善趣或者天界

so in order to be reborn in a celestial realm you practice dana and sila

为了投生到天界，就布施持戒

so you practice dana or sila

你布施持戒的行为

because you are influenced by the desire by the greed for the blissful existence

是因为你的贪欲，你想投生到善趣

in that case, unwholesome state is a decisive support for wholesome state

这样，不善法就是善法的亲依止缘

so unwholesome state can be decisive support for wholesome state

所以，不善法可以是善法的亲依止缘

and wholesome state can be decisive support for unwholesome state

善法也可以是不善法的亲依止缘

that is why this condition is said to be very wide

所以说这个缘涵盖的层面很广

prior faith for the volitions of giving alms, undertaking precepts, and practising meditation;

以前的信心能够作为布施、持戒、禅修等思的自然亲依止缘

now

现在

even prompted by desire to attain enlightenment

即使是被想获得觉悟的欲望所推动

you practice meditation

你才进行禅修

so the practice of meditation is influenced by your desire

所以你的禅修是受到你的欲望的影响

or your attachment to enlightenment

或者说受到你对觉悟的执着所影响

so in that case your desire or greed or attachment is the conditioning state

所以这样，你的欲望或贪就是缘法

and the practice of meditation, and through meditation gaining jhana and enlightenment are the conditioned states

禅修，通过禅修获得禅那和觉悟就是缘生法

and faith or other wholesome states can be a decisive support condition for later wholesome states as well as unwholesome states

信心或者其他善法，可以是后来善法和不善法的亲依止缘

here also

这里，同样

motivated by faith in the three gems and so on

受到对三宝的信心所驱动 you practice giving alms or keep precepts or practice meditation

你布施、持戒、禅修

and so the giving alms, keeping precepts and practicing meditation

所以，布施、持戒、禅修

are the conditioned states

就是缘生法

and the faith is a conditioning state

而信心是缘法

sometimes you may have unwholesome acts

有时候，你可能有不善的行为

which is dependent on faith

这些不善心是依赖于信心的

once you have faith

一旦有了信

and then out of faith you may do something wrong

出于信，你可能或做错事

now you commit killing and so on

你可能会杀生等等

so in that case, faith is the condition for the later unwholesome mental states

这样的话，信就是你后来不善名法的缘

and also this includes

这也包括……

also the individual and food, climate, dwelling place and so on

个人、食物、气候、住所等等

so suppose you get good food and you eat food and after eating the good food

假设你获得了很好的食物，你吃这些食物

you may want to do something which is unwholesome or which is wholesome

你可能想做一些不善的或者善的行为

or you enjoy a good meal and then you want to get a good meal like this in the future and then you may do something

或者你享受美食，你想继续获得这种美食

unwholesome to get that kind of meal

你就做一些不善的行为去获得这样的美食

and so these can be the condition for the wholesome and unwholesome state that arise later

所以这些可以是后来生起的善不善法的缘

so this natural decisive support condition is very wide

所以这个自然亲依止缘很宽泛

although it is very wide

虽然它涉及的层面很宽广

the conditioned states of this condition are only cittas and cetasikas

这个缘的缘生法只是心和心所

now this natural decisive support is said to be of abhidhamma method and suttanta method

这个自然亲依止缘有两种解释：论教法和经教法

so according to abhidhamma method only the cittas and cetasikas are the conditioned states of this condition

所以根据论教法，只有心和心所是此缘的缘生法

but according to suttanta method

但是根据经教法

anything can be the natural decisive support of anything

任何事物都可以是自然亲依止缘

so we say as joke that if you cannot think of any other condition

所以我们开玩笑说，如果你想不起来其他的缘

just say: natural decisive support and you will not be wrong

你就说是：自然亲依止，那么就不会错

ok, next one is mind-and-matter for mind-and-matter

好，下一个是：名色对名色

so here conditioning state consists of mind and matter

这里缘法包括名色

and conditioned state also consists of mind-and-matter and there are

缘生法也包括名色

nine of them

有九种

and the first one is predominance condition

第一个是增上缘

and that predominance condition is of two kinds

增上缘有两种

at the bottom of page 316

在316页底下

one is object predominance

一个是所缘增上缘

is a condition where the conditioning state, as object, dominates over the mental states which take it as their object.

于此缘，作为缘法的所缘支配缘取它的名法

now for us

对于我们而言

the object of a buddha statue

佛像作为所缘

the object of a buddha statue is an object predominance condition for us

佛像这个所缘对于我们来说是所缘增上缘

whenever we see a buddha statue we become devoted and we pay respect to the buddha and so on

我们看到佛像时，我们就很虔诚，向佛像顶礼等等

Only those objects which are esteemed, cherished, or strongly desired can become the conditioning states in this relation.

只有极为尊敬、珍爱或渴望的所缘才能成为此缘的缘法

those that are very beautiful

非常漂亮的

or those that are very ugly, so such

或者非常丑陋的

objects belong to this relation

这样的所缘属于这种关系

This condition is virtually identical with the object decisive support condition,

实际上，此缘与所缘亲依止缘相同

differing from it only slightly in the conditioning forces:

差别只在于缘力稍微不同

and the next one is conascence predominance

下一个是俱生增上缘

that means they arise together and they predominate

意思就是它们同时生起，但是它们起支配

it is a condition where a conditioning state dominates conditioned states conascent with itself.

于此缘，缘法支配与它俱生的缘生法

you learn that there are four adhipatis or four predominance in the seventh chapter

你们在第七章学习了有四个增上

and there are will to do, energy, consciousness and investigation

欲增上、精进增上、心增上、观增上

Among them only one of these can take on the role of predominance condition on a given occasion,

其中，在任何时刻，只有它们之中的一个能够作为增上缘

so there can be no four kings in a country there can be only one king

所以同一个国家不能有四个国王，只能有一个国王

so in the same way, there can be only one predominant factor at the given time

同样，在同一时刻，只能有一个增上

so when one is predominant factor and the others are not

所以当一个是增上时，其他的就不是

and then only in javana cittas with two or three roots.

只发生在二因或三因的速行心里

so it is said that

根据阿毗达摩

the predominance can be obtained only with the two root consciousness and three root consciousness

增上缘只发生在二因或三因心

The conascent mental and material phenomena are the conditioned states.

俱生的名色法是缘生法

so those that arise together with these four

所以与这四者同时生起

the cittas, cetasikas and also material property born of citta

心、心所、心生色法

are the conditioned state in this relation.

它们是此缘的缘生法

so predominance is of two kinds

所以增上有两种

object predominance and conascence predominance one is the object and the other is like a friend

所缘增上和俱生增上，一个是所缘，另一个就像是朋友

they arise together and they act predominant over others

它们同时生起，支配其他法

and the next is conascence condition

下一个是俱生缘

so in this condition

于此缘，

the conditioning state and conditioned state arise at the same time and exist at the same time

缘法和缘生法同时生起，同时存在

it is a condition where a conditioning state, on arising, causes the conditioned states to arise simultaneously with itself.

于此缘，缘法在生起时，导致缘生法与它同时生起。

so it arises and at the same time it causes the conditioned states to arise

所以，它生起的同时，导致缘生法也生起

so not that it arises first and then later it causes the conditioned states to arise

不是说它先生起，然后导致缘生法生起

as soon as it arises

它生起的同时

it causes the conditioned states to arise also at the same time

它也导致缘生法同时生起

so it is compared to the flame of a lamp

这可以比喻为灯火

which, on arising, causes the light, colour, and heat to arise along with it.

在点燃灯火时，它导致光线、颜色及热能与它同时生起

as soon as a flame arises, then light, color and heat also arise at the same time

灯火生起的时候，光线、颜色和热能都同时生起

and light, color and heat are caused by the flame

光线、颜色和热能都是由灯火产生的

so flame is the conascence condition

所以灯火是俱生缘

and light and others are conditioning state or conascence condition and the others are conditioned states

光线等都是缘生法

this condition may be divided into three types:

这种缘可以分为三种：

that is in this manual

在概要精解里有

as it is done in the above text

可以如原文所示分为三种

or it may be more finely divided into five types:

或更详细地分为五种

(i) each mental state—citta or cetasika—每一个名法—心或心所—

for the associated mental states;

都作为相应名法的俱生缘

that means mental state to mental state

就是名法对名法

(ii) each mental state for the conascent material phenomena;

每一个名法都作为俱生色法的俱生缘

that means with consciousness there arise material properties

那就是说伴随着心生起色法

and so when they arise together

当它们同时生起时

one is the condition for the other

一个就是另外一个的缘

(iii) each of the four great essentials for the other three great essentials;

四大种的任何一个都作为其他三个的俱生缘

here great essentials means the four essential elements

这里的大种就是四大种

the element of earth, water, fire and air

地水火风

so these four when one is the conditioning state, and the other three are conditioned states and so on

这四个，当其中一个是缘法，其他三个就是缘生法，等等

(iv) each of the four great essentials for derived material phenomena;

四大种的每一个都作为所造色的俱生缘

that means the dependent material phenomena

衍生色就是所造色

so each the four essentials for derived material phenomena or dependent material phenomena

四大种的每一个都是所造色的俱生缘

and that means when material properties arise

意思就是当色法生起时

there arise the four great essentials

就生起四大种

and also those that are dependent on these four

以及依赖于四大种的诸法

so they arise together

它们是同时生起的

so when they arise together

当它们同时生起时

one of the four great essentials is the conascence, conditioning state of conascence condition

四大种的一个是俱生缘的缘法

and the other dependent material properties are conditioned states of conascence condition

其他的所造色就是俱生缘的缘生法

and (v) at the moment of rebirth-linking,

在结生时

the heart base for the resultant mental states,

心所依处作为果报名法的俱生缘

and the latter in turn for the heart base.

反之，后者也作为心所依处的俱生缘

it is said that at the moment of rebirth linking

在结生心生起的时候

there arise the resultant consciousness

生起果报心

and then cetasikas concommitant with it

以及伴生的心所

and the material properties caused by kamma

还有业生色法

so among them there is heart base

其中就有心所依处

so it is said that at the moment of rebirth linking

在结生的时候

heart base

心所依处

and heart base on the one hand

一方面，心所依处

and citta and cetasika on the other

另一方面，心和心所

can be condition for each other

可以互相作为俱生缘

so that means at that moment

意思就是在那个刹那

rebirth consciousness and cetasikas are conditioning states

结生心和心所是缘法

and heart base is conditioned state

心所依处是缘生法

and then heart is the conditioning state,

或者心所依处是缘法

and rebirth consciousness and mental factors are conditioned states

结生心和心所是缘生法

so in this way, there are five kinds of conascence condition

这样，就有五种俱生缘

and next is mutuality condition, if you understand the conascence you understand mutuality condition

下一个是相互缘，如果你明白俱生缘，就明白相互缘

in conascence condition

在俱生缘里

only one is the conditioning

只有一个是缘法

and the other is the conditioned state

其他的是缘生法

but in the mutuality condition

但是在相互缘里

both are conditioning and conditioned

两个都是缘法，也是缘生法

when one is conditioning the other is conditioned

当一个是缘法时，另外一个是缘生法

when the other is conditioning then the one is conditioned

当另外一个是缘生法，这个就是缘法

like at the moment of rebirth linking

例如在结生时

so at the moment of rebirth linking

在结生时

cittas and cetasikas are conditioning and heart base is conditioned

心和心所是缘法，心所依处是缘生法

and again heart base is conditioning and cittas and cetasikas are conditioned

同样，心所依处是缘法，心和心所是缘生法

the same with cittas and cetasikas arise together

同生的心和心所也是如此

so when cittas and cetasikas arise together

当心和心所同时生起时

citta is a conditioning state and cetasikas are conditioned state

心是缘法，心所是缘生法

and then in turn

反之

cetasikas are conditioning states and citta is conditioned state

心所是缘法，心就是缘生法

so they go back and forth, that’s why they are called mutuality condition

它们相互都是这样，所以这就是相互缘

so mutuality condition is actually a subordinate type of conascence condition.

所以，相互缘实际上就是俱生缘的一个分类

it is actually included in the conascence condition

它实际上是被包括在俱生缘里

In the general conascence condition,

于一般的俱生缘，

the conditioning state simply causes the conditioned states to arise together with itself,

缘法只是纯粹使缘生法与它同时生起

but no reciprocity in the conditioning force is required.

而无须具有相互支助的缘力

However, in the mutuality condition each of the conditioning states is, at the same time and in the same way, a conditioned state in relation to the very states that it conditions.

然而，在相互缘里，每一个缘法在支助缘生法的同时，也在同样的方式之下受到后者支助而作为缘生法

so they are to one another.

所以它们是相互的

Thus a conditioning state in the relation of mutuality gives its force to the conditioned state and also receives the force of the conditioned state, which is a conditioning state relative to itself.

所以，相互缘的缘法将缘力给予缘生法，同时也接收缘生法的缘力，而缘生法也是对方的缘法。

This is compared to a tripod,

这就好比是三脚架

each leg of which assists the other two legs reciprocally in enabling the tripod to stand upright.

每一只脚都相互支助，使得三脚架能够笔直地站立。

but I think the tripods in this room are not the example for mutuality condition

但是我想这个房间的三脚架不能作为相互缘的例子

because there are not just three sticks put together they are joined and top with some other thing

因为它们不仅仅是三根棍子撑着它们在一起，上面还有一个顶

so here tripod means just the three sticks put together and they depend on each other

这里的三脚架意思是只有三根棍子在一起，它们相互支持，

and then support condition, you know the support condition

然后是依止缘，你们知道依止缘

support condition is where the conditioning state causes the conditioned states to arise by serving as the support or foundation on which they depend.

依止缘，于此缘，缘法以作为缘生法的支助或依处而导致后者生起。

so here conditioning state is like a support, like a base

这里，缘法就像是一个支助或依处

like a location, and conditioned states are those that stays on it

就像一个处所，而缘生法就依赖其上

The conditioning state is said to be related to the conditioned state in a manner similar to the way the earth supports trees and vegetation

该缘法与缘生法之间的关系就好比大地支助树木和植物

so this condition is compared to the earth

这个缘就比喻成大地

which support the tree and vegetation

支助树木和植物

they grow on the earth and so earth is the base on which they grow

它们在大地上生长，大地是它们生长的依处

or a canvas supports a painting.

或者像画布支助上面的画

you paint something on the canvas, so

你在画布上画画，

canvas is the supporter of the painting

画布是画的支助

and there are two main categories of the support condition

依止缘有两大类

and they are (i) conascence support

第一：俱生依止

when you hear the word conascence

当你听到”俱生“这个词时

you understand that they arise together they exist together

你就知道它们是同时生起，同时存在的

and (ii) prenascence support

第二：前生依止

that is one exists before or one arises before the other

即，一个在另外一个之前生起

Conascence support condition is identical in all respects with the conascence condition.

俱生依止在各方面都与俱生缘相同

Prenascence support condition includes two subsidiary types.

前生依止则再有两个小分类

One is simple base-prenascence support

其一是：依处前生依止

which is identical with base prenascence,

这个与依处前生缘相同

discussed under the prenascence condition. page 314

已经在314页的前生缘讨论过了

so in order to be this condition, it must be a base

如果想要是这种缘，必须是一个依处

and it must have a reason before

之前必须有因

and it must be a support

必须有一个支助

so if anything answers this three conditions then it is called base prenascence support or vatthu-purejāta-nissaya

满足此三个条件，就被称为依处前生依止缘

the other condition is called base-object-prenascence support

另外一个是依处所缘前生依止缘

so in this case, it must be a base

这样，它必须有一个依处

it must be an object, it must be pre-existing

它必须是一个所缘，必须提前存在

or I mean it must be pre-arising

或者说提前生起

and also it must be a support

它也必须是一个支助

now this refers to the special case

这个指特殊的情况

when a citta arises supported by the heart base

这是心由心所依处支助而生起

and at the same time makes that heart-base its object.

而又同时缘取该心所依处为所缘

now citta can take the heart base as object

心可以以心所依处为所缘

it is very rare case

这是很少的情况

citta depends on the heart base to arise

心依赖于心所依处生起

at the same time, it takes the heart as object

同时，它又缘取心所依处

so when a person during meditation

所以一个人在禅修时

takes the heart as object

以心所依处为所缘

and practice meditation on it,

以之进行禅修

then the heart base becomes this condition

那么心所依处就是这个缘

the base object prenascence condition

依处所缘前生依止缘

because it is a base of consciousness it is called a base

因为它是心的依处，所以被称为依处

because it is taken as object, it is object

因为它被缘取，所以是所缘

and because it arose before the consciousness and it’s existing at the moment the consciousness arises and so it is prenascence

因为它在心之前生起，所以是前生缘

and also it is a base for this consciousness, so it is a support

它也是这个心的依处，所以是依止缘

Thus on such an occasion the heart-base is simultaneously a support and an object for a single citta.

于是在这种情况下，心所依处同时作为同一心的依处和所缘

the next is nutriment condition

下一个是食缘

the nutriment condition is twofold

食缘有两种

that is material and immaterial

色食、非色食

so edible food is a condition for this body

段食是身体之缘

edible food really means nutriment in the food eaten

段食实际上就是所吃食物中的食素

so that is the condition for this body

它是此身体的缘

produced by four causes

由四种原因产生

and the immaterial nutriment

非色食

is condition for the conascent mind and matter

是俱生名色的缘

now there are four kinds of nutriment

有四种食

we met in the seventh chapter

我们在第七章已经学过了

so the first is nutriment in the food that is eaten

第一个是段食的食素

and what are the other three?

其他三个是哪些？

contact, volition and consciousness

触、思、识

so these three are immaterial that means they are mental

这三个是非色食，也就是名食

so there are two kinds of nutriment condition

所以，食缘有两种

and nutriment condition is where a conditioning state relates to the conditioned states by maintaining them in existence,

食缘：于此缘，缘法维持缘生法的存在

and supporting their growth and development.

支助它的成长和发展。

sometimes it not only maintains, but it also produces

有时候不仅是维持，还会创造它。

This is compared to a prop

这个就像是一个柱子

which supports an old house and prevents it from collapsing.

支撑着旧房子，防止它倒塌

you don’t see such props in this country or in developed countries

在你们国家或者发达国家，你们见不到这样的柱子

but in the underdeveloped countries, you may see such things

但是在不发达的国家，你们就可以看到这种东西

almost everywhere

几乎是到处都可以看到

the house leaning to one side and then there are props put there to keep it from collapsing

房子朝一边倾斜，用柱子将它支撑住

Thus the essential function of nutriment is supporting or reinforcing.

所以，食的主要作用是支持或巩固

so material nutriment is the nutritive essense found in the food eaten

色食是食物里的食素

which is a conditioning state for this physical body. When food is ingested

它是色身的缘法。当食物被消化时

its nutritive essence produces new matter born of nutriment,

它的食素制造了新的食生色

now here it produces

这里食缘也会创造

and it also reinforces the material groups born of all four causes,

它也能支助由四因所生的一切色聚

so the nutriment both produces and reinforces or maintains the body

所以食制造、支助或维护身体

so material groups born of all four causes

四因所生的一切色聚

keeping them strong and fresh so that they can continue to arise in succession

能够增强让它们焕发生机，它们就能持续生起存在

The internal nutriment contained in the material groups born of all four causes also serves as a condition by reinforcing the internal material phenomena coexisting with it in its own group

在体内，由四因所生的一切色聚里的食素能够增强与它共存于同一色聚里的其他色法

and the material phenomena in the other groups situated in the body.

也能够支助其他色聚里的色法

now material properties are made into groups, this group that group

色法被分成色聚，这个色聚，那个色聚

and so the material phenomena co-existing with it in its own group

同一色聚里的其他色法

and the material phenomena in the other group situated in the body

和身体内其他色聚里的色法

so they support the material phenomena in one group

它们支助同一色聚里的色法

support the material phenomena in another group like that

支助另外一个色聚里的色法，诸如此类

Mental nutriment is threefold:

名食有三种：

the contact, volition and consciousness.

触食、意思食、识食 These are conditions for the conascent mental and material phenomena.

它们是俱生名色法的食缘

that means those that arise together

意思是它们同时生起

since there is contact, you can take any type of consciousness as

因为有触食，你可以以任何类型的心

example of this condition

作为此缘的例子

so the contact arising together with that citta is the nutriment condition and the others are those that are conditioned

与此心同生的触，就是其它缘生法的食缘

and mental volition also arises with every type of consciousness and you can pick up any type of consciousness as an example, and the consciousness itself so

思也与每种心同生，你可以选任何一个心为例

these are the conditions for the conascent mental and material phenomena

这些就是俱生名色法的缘

and then factulty condition, now faculty condition

下一个是根缘

there are three kinds of faculty condition

根缘有三种：

one is prenascence faculty

第一：前生根

now when you hear the prenascence you know that conditioning states arise before the conditioned states

当你听到前生这个词，你就知道缘法在缘生法之前生起

and are still existing when the conditioned state arises

当缘生法生起时，缘法继续存在

and two is material life faculty

第二：色命根

and three conascence faculty

第三：俱生根

that is mental life faculty

即名命根

In prenascence faculty,

于前生根

each of the five sensitivities (arisen at the static phase of the past bhavanga citta) is a faculty condition for its respective type of sense consciousness along with its cetasikas.

每一个（在过去有分住时生起的）五净色都是与它们各自相符的根识及心所的根缘。

in the body there are said to be five sensitivities or five sensitive parts

身体里，有五净色

that is there are sensitive material properties in the eye, in the ear, in the nose, in the tongue and in the body

即，眼净色、耳净色、鼻净色、舌净色、身净色

so what we call sensitivity is those sensitive part and not every part of the body

我们所称的净色，就是敏感的身体部分并不是身体里的每一个部分

suppose there is a eye ball, not the whole eye ball is called eye sensitivity

例如眼球，并不是整个眼球都是眼净色

only the material properties that can receive light or that can receive image are called eye sensitivity and so on

只有可以接受光或影像的色法被称为眼净色等等

so each of the five sensitivities is a faculty condition for its respective type of sense consciousness along with its cetasikas.

五净色都是与它们各自相符的根识及心所的根缘

that means, let us take eye sensitivity

意思就是，我们以眼净色为例

there is eye sensitivity and there is sense consciousness that means seeing consciousness

眼净色，以及根识，在这里是眼识

so when seeing consciousness arises

当眼识生起时

it arises dependent upon the eye sensitivity

它依赖于眼净色生起

and here eye sensitivity

这里眼净色

controls the efficiency of the consciousness

控制了眼识的效力

or controls the seeing function of the consciousness

或者控制了眼识看的能力

For example, good eyes produce acute vision while weak eyes result in poor vision.

例如，敏锐的眼睛视觉清晰，差劲的眼睛视力弱

when the eye sensitivities are not good

如果眼净色不好

then your eye sight is also not good

你的视力也不会好

when the eye sensitivities are good, your eye sight is good

眼净色好，视力也就好

so those who wear glasses

所以那些戴眼镜的人

have bad eye sensitivities

视力很差

so it is important that we get good eye sensitivities

所以获得好的视力很重要

and in order to get good eye sensitivities

要想获得好的视力

we need to do something here in this life so that we are endowed with good sensitivity in the future lives

我们此生需要做一些事情，来生就会获得好的眼净色

so that is why people offer lights and others to promote that good eye sensitivity

所以人们就供灯等想获得好的眼净色

or you may offer glasses to people who need glasses

或者你可以给需要眼镜的人提供眼镜

The material life faculty in the material groups born of kamma is a faculty condition for the other nine material phenomena in the same groups,

业生色聚里的色命根是同一色聚里其他九色法的根缘

for it controls them by maintaining their vitality.

因为它以维持它们的生命来控制它们

now when at the moment of relinking or rebirth

在结生的刹那

I said this many times right?

我讲过很多次，对吧？

at the moment of rebirth, the material properties arise

在结生的时候，色法生起

and the material properties arise in groups

色法成组生起

and for human beings, there are said to be three groups of material properties arisen

对于人类来说，生起三个色聚

and each group has ten material properties

每个色聚有十个色法

so we say three groups ten material properties

所以，我们说三个十法聚

among each of the groups

在每个十法聚里

there is what is called life faculty

有一个命根色

material life faculty

色命根

so there is one material property

这个色法

that controls them by maintaining their vitality

通过维持它们的活力控制它们

that keeps them alive

保持它们的存活

so if there were no life faculty in our bodies

如果我们的身体没有命根

our bodies will become rotten in a few moments

我们的身体很快就会腐朽

so our bodies are fresh and living

我们的身体生机勃勃

because there is this life faculty in our bodies

是因为我们的身体里有命根

and this life faculty is controlling the other material properties by maintaining their vitality by keeping them alive

这个命根通过保持它们的活力控制其他的色法

and then number three is the fifteen immaterial faculties

第三：十五种无色根

are each a conascence faculty condition for the associated mental states and the conascent material phenomena.

每一个都是相应名法及俱生色法的俱生根缘

now fifteen immaterial faculties

十五个无色根

you have to go back to the 22 faculties in the seventh chapter

你们要回到第七章的22根

to find the fifteen immaterial faculties

找出15个无色根

there are joy, ill will and others as feeling and also faith, energy

它们是：乐根、苦根，其他的受根、信根、精进根

mindfulness, concentration, wisdom and so on

念根、定根、慧根等等

so these faculties

这些根

they are each a conascence faculty condition for the associated mental states and the conascent material phenomena

是相应名法及俱生色法的俱生根缘

so when a consciousness arises there arise also the mental factors and

当心生起时，心所也生起 among those mental factors there is feeling

这些心所中，有受

so when there is feeling, we take feeling as a conditioning state

当有受的时候，我们以受为缘法

and the remaining consciousness and other mental states as conditioned states

剩下的心和其他心所就是缘生法

in a wholesome consciousness there is faith, there is mindfulness and there is understanding

在善心里，有信、念、慧

so we can take faith as the conditioning factor or conditioning state and the consciousness and the other mental factors as conditioned states and so on

我们可以以信为缘法，心和其他心所为缘生法，等等

now regarding the conditions

关于缘

we have to understand that

我们要明白

of the faculties the two sex faculties of femininity and masculinity

于诸根中，女性根和男性根

do not become conditioning states in the faculty condition.

并不是根缘里的缘法。

although they are included in the faculties

虽然它们也被包含在根里。

so among the 22 faculties, there are femininity and masculinity

在22根里，有女性根和男性根

but when we come to patthana

但是在发趣法里

we avoid these two from including in the faculties

我们在根里排除了此二者

so these two faculties of femininity and masculinity do not become conditioning states in the faculty condition

所以女性根和男性在根缘里根并不是缘法

so they do not serve as faculty condition

它们不充当根缘

They are excluded because they do not have the functions of a condition.

它们被排除，是因为它们没有作为缘的作用。

A condition has three functions—producing, supporting and maintaining—缘有三种作用——产生、支助和维持

but the sex faculties do not execute any of these functions.

但性根并没有执行此三种作用。

they do not produce, they do not support and they do not maintain anything

它们没有产生、支助、维持任何法

and so they are not called faculty condition here

所以它们在这里不被称为根缘

Nevertheless, they are still classed as faculties

然而，它们还是被列入根这一类

because they control the sexual structure, appearance, character, and disposition of the body,

因为它们控制（女或男）性的身体结构、外表、性格及倾向

although they are not counted as faculty condition

虽然它们没有被当做根缘

still they are called faculties.

它们依旧被称为根。

because they control the sexual structure, appearance, character and disposition

因为它们控制男女性的结构、外表、性格及倾向。

that means, these are not the real ultimate realities

意思是：这些不是真实的究竟法

the sexual structure, appearance, character and disposition

性别的结构、外表、性格和倾向

they are some modes of the ultimate realities.

它们只是究竟法的形式

since they are not ultimate realities

因为它们不是究竟法

they are not said to be produced by these two things: femininity and masculinity

所以不说它们是由女性根、男性根产生的

so that the whole personality tends towards either femininity or masculinity.

所以，整个人格倾向于女性或者男性

through femininity one may look delicate

如果是女性，就看起来纤细

one may look beautiful and one may play with cooking things or something like that

看起来漂亮，喜欢煮饭之类的

and the other may play with swords and so on

如果是男性，就喜欢舞刀弄枪的等等

so this is influenced by femininity and masculinity

所以，这些都是受到女性根和男性根的影响

although these are influenced by femininity or masculinity

虽然它们被女性根或男性根影响

they are not produced by them

但是它们并不是由女性根和男性根创造的

and they are just the way of behavior and so on

它们只是行为的方式等等

so that they are not ultimate realities

所以它们不是究竟法

so femininity and masculinity are not included in the faculty condition in the patthana

所以女性根和男性根在发趣法里并不被包含在根缘里

but they are included in just faculties in other abhidhamma texts

但是在其他阿毗达摩文本里，它们被包含在诸根之中

and so they can be called faculties

所以它们可以被称为根

but not faculty condition as to the patthana teaching

但是不属于发趣法里的根缘

now disassociation condition

现在看不相应缘

ok, I must finish this disassociation condition

我要讲完不相应缘

so disassociation condition is threefold

不相应缘分三种

at the moment of rebirth linking the heart-base is a condition for resultant (mental aggregates),

在结生的刹那，心所依处是诸果报(名蕴)的俱生不相应缘

and consciousness and mental factors for conascent matter, by way of conascence;

而心与心所则是俱生色法的俱生不相应缘

the postnascent consciousness and mental factors for this prenascent material body by way of postnascence;

后生心与心所是前生色身的后生不相应缘

the six bases, in the course of life,

在生命期间的六依处

that means during life

就是在生命期间

for the seven consciousness elements by way of prenascence.

是七识界的前生不相应缘

so the disassociation is said to be of three kinds

所以不相应缘分为三种

at the moment of rebirth the heart base and mental aggregates arise simultaneously

在结生时，心所依处和诸名蕴同时生起

and each is a disassociation condition for the other

而相互作为不相应缘。

by reason of the particular characteristics that distinguish them as material and mental phenomena.

这是因为有分别它们为色法与名法之相

although they arise together, they are not said to be associated

虽然它们同时生起，但是并不相应

because they do not fulfill the four condition as rising together, ceasing together, having the same or common object and having the same base

因为它们并不满足四个条件：同生、同灭、同一所缘、同一依处

so they arise together but they are called disassociated

它们同时生起，但是被称为不相应缘

At the moment of rebirth, again, the mental aggregates are a condition for the other kinds of kamma-born matter,

在结生时，诸名蕴也是其他业生色法的不相应缘

so at the moment of rebirth, there arise kamma born matter and

所以，在结生时，生起业生色法

the mental aggregates are the condition for the kamma born matter by way of disassociation condition

诸名蕴也是业生色法的不相应缘

and during the course of existence for mind-born matter,

在生命期间，诸名蕴则是心生色法的不相应缘

and also during life,

在生命期间，

the mental aggregates arise and at the same time the matter born of citta arises too,

名蕴生起，心生色法也同时生起

so in that case

这样

the mental aggregates are a condition for the mind born matter by way of disassociation condition.

诸名蕴就是心生色法的不相应缘

Dissociation also comprises prenascent and postnascent types:

不相应缘也有前生和后生的种类

the former obtains between matter as the conditioning state and mind as the conditioned state;

于前者，色法是缘法，名法是缘生法

so when matter is conditioning and mind is conditioned

当色法是缘法，名法是缘生法

there is prenascence condition

就是前生缘

because

因为

matter arises first then the mind or mental states arise later

色法先生起，名法后生起

the latter obtains between mind as the conditioning state and matter as the conditioned state

于后者，名法是缘法，色法是缘生法

when mind is said to be conditioning and matter is conditioned then

当名法是缘法，色法是缘生法时

mind arises later

名法后生起

and matter arises first

色法先生起

so there is postnascence conditioning

所以就是后生缘

These are identical with prenascence support condition and postnascence condition, respectively.

这两种分别于前生依止缘及后生缘相同

so they are mentioned earlier on page 318 and 313

它们在之前讲过，第318和313页。

so between mind and matter there is this disassociation condition

所以在名色之间，有此种不相应缘

they arise together but they are not associated

它们同时生起，但是并不相应

and the example is given of six kinds of taste not mixing together with one another

给出的例子就是六种味道彼此不相混淆

and also of oil and water said to not mix

还有油和水不能互相混淆

although you put oil and water they do not mix

虽然你将油和水放在一起，它们不会混合起来

so in the same way, although they are together, they do not mix, so

同样，虽然它们在一起，它们也不会混合

mental states and material states although they arise together they are not said to be associated

所以，名法和色法虽然它们同时生起，但是不相应

ok

好

question: sharing merit with the departed

问题：给去世者回向功德

the estimated 85,646 people who died while building the Death Railway linking Thanbyuzayat to Kanchanaburi between June 1942 and 16 October 1943 1942年到1943年在修筑泰缅死亡铁路时，大概死了八万多人

Father of construction and Hellfire Pass memorial were erected to commemorate them

我们需要修建纪念馆来缅怀他们

the agony they undergone before collapsing to death

他们在死亡前遭受的痛苦

something which they never begging for

是他们从未意想到的

but their lives were briefly stopped

但是他们的生命戛然而止

Peace to their grievous mental consciousness to harmonize their spirit is ceremony to radiate metta and merit sharing with the departed is necessary.

为了安抚他们的灵魂，有必要向他们散播慈爱并且给他们回向功德

Is this a right view and right action, please discuss and comment.

这种观点是正见吗？这样的做法如法吗？请进行评论。

To help them in their now respective existences

他们现在处于不同的生存地，要想帮助他们

what we do is sharing merit

我们要回向功德给他们

so sharing merit is more effective and better than just radiating metta

所以功德回向比仅仅散播慈爱更有效

we can radiate metta to them

我们可以给他们散播慈爱

but sharing merit with them is more beneficial to them

但是回向功德对他们更有好处

because they can get results and they can escape the miserable states they are in

因为他们可以获得果报，可以摆脱现在所处的恶趣

and as I said yesterday

我昨天也讲过

if those people, they died in 1942 and 1943

如果这些在1942和1943年去世的人

so, it’s about how many years? 60 years ago

大概多少年之前？60年前

and they may be reborn in different existences, and so

他们可能投生到不同的生存地

we can not hope to benefit all of them who died at that time

我们不能帮助在当时去世的所有人

but still we can share merit with them

但是，我们还是能回向功德给他们

so that there may be someone who can still know this sharing of merit with them and who can

这样，有一些人可能会知道这些回向

get the share of merit and get the benefit of the

可能会获得利益

good kamma they acquire through rejoicing at the merit done here

它们随喜这些功德的时候，可能获得善业

so it is a good practice to share merit with departed ones

所以向逝者回向功德是很好的方法

and we should share merit them as often as we can

我们应尽可能多地回向功德给他们

because they may miss to take the share if we share for just once

因为，如果只是回向一次，他们很可能错过

so if we do it many times or every day and then

如果我们每天做很多次

there will be some opportunity for them to get rejoice in our merit and get the benefit through the merit

他们就有机会随喜这些功德从而获益

in the states when

在美国的时候

some people to radiate metta to those who has departed

有些人请求我给逝者散播慈心

so I always say that please share merit with them

我总是说：请回向功德给他们

that is better and that is more beneficial to them than just radiating metta to them

回向功德比仅仅散播慈爱对他们更有好处

so you may do a ceremony to share merit with them, that’s a very good act

你可以做一场法事，回向功德给他们，这是很好的善行

I think I will put off this for tomorrow

我们明天继续

Disk02track27

菩提字幕屋

Bodhi Fansubs we were at the presence and non-disappearance condition, right?

我们学到了有缘与不离去缘，对吧？

so presence condition and non-disappearance condition are the same

有缘与不离去缘是一样的

and they are of five kinds

它们有五种

they are conascence, prenascence, postnascence, edible food, and material life.

俱生、前生、后生、段食及色命

These are two conditions identical in meaning and differing only in the letter.

此二缘含义相同，只是名称不同而已。

so they mean the same thing, one is prescence the other is non-disappearance

所以有缘、不离去缘，它们的意思相同

In this relationship a conditioning state helps the conditioned states to arise or persist in being during a time when it exists alongside the conditioned states.

于此缘，缘法支助缘生法生起，或在与缘生法同时存在的时刻支助缘生法继续存在。

they must be present at the moment when they are assisting other states

当它支助其他诸法时，自己必须也存在

It is not necessary, however, for the conditioning state and the conditioned states to be conascent;

然而缘法与缘生法并不需要是俱生法

it is not necessary but they can be conascent also

虽然不是必需，但是它们也可以是俱生的

all that is required is for the two to temporally overlap, and for the conditioning state to support in some way the conditioned states during the time they overlap.

所须的只是这两者有暂时重叠存在的时候，以及在重叠的时候，缘法给缘生法某种支助

sometimes, the conditioning state arises before and then conditioned states arise later

有时候，缘法先生起，缘生法后生起

or sometimes, conditioning state arises later and conditioned states arise before

有时候，缘法后生起，缘生法先生起

but when one is supporting the other they must be present

但当其中一个支助另一个时，它们必须存在

While the text mentions only five types of presence condition, since these five in turn include additional subsidiary types,

在文中只提及五种有缘，但由于这五种里面还有更细的分类

presence condition comprises a wide variety of other conditions.

所以有缘还包含了其他各种不同的缘

so many conditions can be grouped under the heading the presence condition

所以很多缘都可以列入有缘下面

This will become clear in the next section, which deals with the subsumption of all conditional relations under four master conditions.

关于这点，在下一篇解释把一切缘归结于四大主缘时就会变得清楚。

so presence condition and non-disappearance are of five kinds

所以，有缘和不离去缘有五种

and we have already met them before

我们已经学过了

so now the manual tells us that

概要精解告诉我们

all these 24 conditions can be reduced to four condition

所有24缘可以归纳为四缘

All conditions are included in the conditions of object, decisive support, kamma, and presence.

一切缘可以归纳于所缘、亲依止、业与有四种

now

现在

in this case

如果是这样的话

teachers have different opinions

诸论师就产生了不同的看法

one subcommentary teacher said that it means

有一个论师就说，这样就意味着

any condition can be included in object condition

任何缘都可以归为所缘缘

every condition can be included in decisive support or kamma and presence

任何缘都可以归为亲依止缘或业缘或有缘

so that is one opinion

这是一种看法

but that opinion is not accepted by many later teachers

但是这种看法并不被后来的许多论师接受

so later teachers try to show us

后来的论师试图向我们展示

which types of conditions could be grouped under which condition and so

何种缘可以归入何种缘

in the note it is said that Ledi sayadaw explains in some way different from some other subcommentary

所以，在注释里说，列迪长老的解释就与一些复注的解释不同

so if you look at the table on page 323

如果你看第323页的表格

you will see that

你就会看到

now under object conditions are grouped object predominance

在所缘缘下面，有所缘增上缘

base object prenascence support

依处所缘前生依止缘

object prenascence and disassociation

所缘前生缘和不相应缘

and then under decisive support

然后在亲依止缘下面

object predominance, base object prenascence support

所缘增上、依处所缘前生依止

object prenascence, asynchronous kamma

所缘前生、异刹那业

disassociation, proximity, contiguity, repetition

不相应、无间、相续、重复

absence and disappearance

无有、离去

and under kamma, only one, asynchronous kamma

在业缘下面，只有：异刹那业缘

under presence, there are many

在有缘下面，有很多

object predominance, conascence predominance, conascence support, base prenascence support, base object prenascence support

所缘增上、俱生增上、俱生依止、依处前生依止、依处所缘前生依止

base prenascence, conascent kamma, disassociation, root

依处前生、俱生业、不相应、因

conascence, mutuality, result, nutriment, faculty, jhana, path

俱生、相互、果报、食、根、禅那、道

association, non-disappearance and post-nascence, there are so many

相应、不离去、后生，这个有很多

and also the conditions are grouped according to…we may call it families

缘也可以按照“族”来分类

the conascence family, object family, proximity family and so on

俱生族、所缘族、无间族等等

and then there is a note by the author of the original manual

概要精解的原作者在这里有一个注释

that is the word conascent material phenomena, what does it mean?

就是“俱生色法”这个词，它是什么意思？

now if he does not define this word in pali sahajātarūpa

如果他没有定义“俱生色法”这个词

we may not understand it or we may misunderstand it or we may make mistakes

我们可能不能理解它，或者误解它

and so here

所以在这里

the author gave us what he meant by conascent material phenomena

作者在这里解释了“俱生色法“的意义

because the word conascent material phenomena was used in describing different relations previously

因为“俱生色法”在之前用来解释各种缘

so now

所以，现在

he defines the term he used conascent material phenomena

他在这里解释了他所使用的“俱生色法”

so that should be understood as twofold

这个词应该从两方面来理解

whenever conascent material phenomena this term is met

当遇到“俱生色法”这个词时

then we must understand one of two things, one is

我们必须理解两件事，一件是

through out the course of existence

在生命期间

that means after rebirth

也就是在结生之后

they should be understood as those born of consciousness

它就应该被理解成心生色法

so conascent material phenomena in one sense means

所以俱生色法，在一方面，意思是

only those born of consciousness

只是心生色法

not all types of material properties, but those that are born of consciousness or that are caused by consciousness

并不是所有类型的色法，只是心生色法

and they are in the course of existence that means during life after rebirth

在生命期间，也就是在结生之后的生命期间

and at rebirth linking

在结生时

as those born of kammas

如业生色法

so at rebirth linking

所以在结生时

the conascent material phenomena means material properties born of kamma or caused by kamma

俱生色法意思是业生色法

or that are the result of kamma

就是业报的结果

now we go to the summary

我们来看“总结”

Thus the things pertaining to the three periods of time and timeless, internal and external, conditioned and unconditioned, are threefold

如是于三时里及与时间无关的内外、有为无为诸法可归纳为三种：

by way of concepts, mind, and matter.

概念、名、色

that means

意思是

now the author has shown us the 24 relations and also how different states are related

作者展示了24种关系，不同诸法是如何关联的

these 24 relations can be reduced to just concept, mind and matter

这24缘可以被归纳为概念、名与色

and concept, mind and matter that belongs to three period of time that means

属于三时的概念、名、色

past, present and future and also timeless

过去、现在、未来，还有不具时间性

now nibbana is timeless and concept is timeless

涅槃和概念不具有时间性

and then internal and external and conditioned and unconditioned

内、外、有为、无为

all except nibbana is conditioned and nibbana is unconditioned

除了涅槃外，都是有为法，涅槃是无为法

so all these 24 conditions are just concept, mind and matter

所有24缘只是概念、名、色

so now the author is going to define mind and also concept in the next section

所以作者在下一节继续解释名、概念

now before we go to the next section

在进入下一节之前

let us go back to dependent origination

我们回到缘起法

and we cannot do this chart all of them here, but

我们不能解释整张表

we will take just one link

但是我们可以解释一个关系

and try to understand, so

试着去理解它

it is paṭiccasamuppāda by way of 24 paṭṭhāna conditions

通过24发趣缘理解缘起法

so in the paticcasamuppada or dependent origination

在缘起法里

the first link is between ignorance and kamma formations

第一个关系是无明和行

conditioned by ignorance formations arise

无明缘行

or because there is ignorance as condition there are formations and so on

以无明为缘，就有了行，等等

so that means ignorance conditions formations

意思就是无明缘行

and ignorance means moha in all…无明就是痴

moha that is concommitant with 12 akusala cittas

与12个不善心相伴的痴心所

becaue moha arises with all 12 akusala cittas

因为痴与12个不善心相伴

and formations means formations of merit formations of demerit, formations of imperturbable

行就是：福行、非福行、不动行

now formations of merit means cetana or volition concommitant with eight kamavacara kusala and five rupavacara kusala cittas

福行的意思是：与8个欲界善心和5个色界善心相伴的思心所

and formations of demerit means volition in all 12 akusala cittas

非福行意思是12个不善心里的思心所

and formations of imperturbable means volition in four arupavacara of imamterial wholesome cittas

不动行的意思是4个无色界善心里的思心所

so ignorance is a condition for these three kinds of formations

所以无明是这三种行的一个缘

that means ignorance and formations are related

意思就是说无明和行是相关的

how are they related? in what way or by what conditioning force

它们是如何相关的？以什么方式相关？依靠什么样的缘力相关？

now here you read the first one, conditioning ignorance

现在，你们在这里看：作为缘法的无明

and then the conditioned formations of merit

然后是作为缘生法的福行

so formations of merit means cetana in 8 kamavacara kusala and 5 rupavacara kusala cittas

福行意思是8个欲界善心和5个色界善心里的思心所

and then under the conditions you see two and nine

在缘下面，你们看到2和9 and then in the bracket, one zero two

在括号里是102，

so in order to understand it you have to have the list of the 24 patthana conditions handy with you

要明白它，你手头上需要有24缘的列表

so number two means object condition and number nine means decisive support condition 2意思是所缘缘，9意思是亲依止缘

so that means ignorance is a condition for formations of merit by way of object

意思就是说：无明是福行的所缘缘

and by way of decisive support

也是它的亲依止缘

and for this information you can read paragraph 102 in chapter 17 in the book called path of purification

更多信息，参考清净道论17章102段

the book path of purification is the english translation of visuddhimagga

清净道论的英译本

now ignorance is a condition for formations of merit by way of object

无明是福行的所缘缘

now that means when you practice say vipassana meditation

意思就是说，当你修内观的时候

you may take ignorance as object of your contemplation, object of your attention

你可以将无明作为你审察的所缘

you may try to see ignorance as arising and disappearing

你可以尽量观察无明的生灭

as impermanent and so on

看到它的无常性等等

so when you practice vipassna on ignorance or taking ignorance as object of vipassana

当你以无明作为内观的所缘时

then ignorance is a conditioning and your vipassana consciousness is the conditioned state

无明就是你内观的缘法，你内观的心就是缘生法

and also those who can read the other people’s mind

同时，有他心通的人

for those they can take the ignorance of other people as object

他们就能以别人的无明为所缘

and when they entered into that supranormal knowledge and sees or knows the ignorance in the mind of anthoer person

当他进入神通状态，看到并了知别人心里的无明

then that ignorance is the condition for his supranormal knowledge consciousness

那么别人的无明就是他的神通心的所缘

so in that way

这样的话

ignorance is an object condition for the formations of merit

无明就是福行的所缘缘

and also ignorance can be number nine decisive support condition for formations of merit

同时无明也可以作为福行的9号亲依止缘

now you try to diminish ignorance

你尽力消除无明

you try to get rid of ignorance by practicing meritorious deeds by practicing dana or keeping precepts or practicing meditation

你通过布施、持戒、禅修等善行来对治无明

so in that case

这样的话

the ignorance is the decisive support condition for your merit

无明是你福行的亲依止缘

so in this way ignorance is a condition for formations of merit in two ways

这样的话，无明以两种方式成为福行的缘

by way of being an object and by way of the decisive support

所缘缘、亲依止缘

and in order to reduce ignorance say you try to practice meditation to get jhana

为了减少无明，例如你通过禅修获得禅那

and then when you get the jhana, then that jhana is said to be conditioned by ignorance by way of decisive support or strong support

当你获得禅那时，无明就是这个禅那的亲依止缘

so in that way ignorance can be a conditioning state for the jhanas

这样无明可以是禅那的缘法

so here

这里

conditioning state which is ignorance

缘法是无明

and conditioned state formations of merit belong to different times

它和缘生法的福行属于不同时间

or different locations

不同地点

but next is the ignorance to formations of demerit

下一个是无明作为非福行的缘

that means ignorance to cetana in 12 akusala 12 unwholesome cittas

意思是无明作为12不善心中思心所的缘

here also there can be number two object condition

这里也可以是2号所缘缘

and there can be arammaṇa-adhipati that means predominance, object predominant condition and also arammaṇa-upanissaya object decisive support

可以是所缘增上缘、所缘亲依止缘

taking ignorance as object there can arise akusala unwholesome cittas

以无明为所缘，可以生起不善心

so when unwholesome cittas arise taking ignorance as object

当不善心以无明为所缘生起时

then ignorance is the conditioning factor of object

无明就是所缘缘的缘法

for the conditioned state that is volition in akusala cittas

缘生法就是不善心中的思心所

and if the object is taken closely

如果紧密地观察所缘

or if the object can exert strong influence on the consciousness

或者说所缘能够对心产生强大的影响

then we can have the arammaṇa-adhipati and arammaṇa-upanissaya

那么我们就有所缘增上、所缘亲依止

and also there is number nine here again, the decisive support

这里也有9号：亲依止缘

the former ignorance can be a decisive support for the later volition in one of the 12 akusala cittas

前面的无明可以是后面12不善心中某个心的思心所的亲依止缘

and then there is four, five

还有4、5 what is four? 4是什么？

proximity

无间缘

number five, contiguity 5号是相续缘

so there can be proximity, contiguity and anantara-upanissaya, it is variety of number nine

所以可以是：无间缘、相续缘、无间亲依止，无间亲依止是9号缘的一个变体

contiguity, decisive support and twelve repetition

相续缘、亲依止缘，以及12号重复缘

and twenty two absence and twenty three disappearance 22号无有缘，23号离去缘

now

现在

there again we explain by taking the javanas as the example

我们以速行为例再进行解释

suppose there are seven moments of javana of unwholesome cittas

假设有七个不善心的速行

with each of the javana consciousness there is ignorance

每一个速行心里，都有无明

and there is volition

都有思心所

so ignorance concommitant with say first javana

所以无明伴随着第一个速行

is a proximity condition for cetana or volition concommitant with second javana and so on

无明作为第二个速行中思心所的无间缘，等等

so there is first javana, first javana ceases

第一个速行，第一个速行灭去

so that second javana can arise

第二个速行生起

and second javana ceases, so that third javana can arise and so on

第二个速行灭去，第三个速行生起，等等

so there is this proximity condition between the first javana and second, second and third and so on

所以在第一个和第二个速行之间就有这个无间缘，第二和第三之间，等等

and since there is ignorance with all the javanas and

因为所有的速行都有无明

volition with all the javanas, we have these conditions proximity condition, contiguity condition and so on

所有速行也有思心所，我们就有无间缘、相续缘等等

so when there is proximity condition, there is always the contiguity condition and then

如果有无间缘，就必定有相续缘，

twenty two and twenty three, absence condition and disappearance condition

然后是22号和23号：无有缘和离去缘

now number twelve repetition condition

现在看12号重复缘

is for wholesome or unwholesome and functional consciousness

这个缘是针对善、不善和唯作心的

since here we take unwholesome consciousness the

因为这里我们以不善心为例

cetana with unwholesome consciousness as conditioned state we get the repetition condition also

不善心里的思心所作为缘生法，也有重复缘

and then one, six, seven, eight, nineteen, twenty one, twenty four

然后1号6号8号19号21号24号

one is the root condition 1号是因缘

now let us take the first akusala citta

我们以第一个不善心为例

with the first akusala citta there arise ignorance and volition

伴随第一个不善心生起无明和思心所

so since they arise together

因为它们是同时生起

there is the condition of root or root condition between ignorance and volition

在无明和思之间就存在因缘关系

and number six conascence

还有6号俱生缘

since they arise together at the same time there is conascence

因为他们同时生起，就有俱生缘

and also number seven mutuality

还有7号相互缘

and number eight support 8号依止缘

number nineteen, association 19号相应缘

twenty one presence and twenty four non-disappearance 21有缘、24不离去缘

so from this we understand that

于此，我们知道

sometimes ignorance and formations belong to different times

有时候，无明和行属于不同时间

and sometimes different persons or different places

有时候属于不同的人，不同的处所

but sometimes

但是有时候

conditioning state and conditioned state arise together

缘法和缘生法同时生起

but one is said to be conditioning state and another is conditioned state

一个是缘法，另外一个是缘生法

as in one six seven eight nineteen twenty one and twenty four

关系就是6号、7号、8号、

19号、21号、24号

so when you understand patthana

当你明白了发趣法

you understand fully and correctly about the relationships between the cause and effect mentioned in the doctrine of paticcasamuppada or dependent origination

完整正确地理解了缘起法里因和果之间的关系

so here

所以这里

ignorance is not the producer of formations of merit and so on but it is a condition

无明不是福行的创造者，而是它的一个缘

and it is a condition that belongs to different time

这个缘属于不同的时间

and also with regard to akusala cittas

是针对不善心的

it is the conascence, group of conascence condition that means

是俱生缘，就是说

they arise together and one is called a condition and the other is called the conditioned

它们同时生起，一个是缘，另外一个是缘生法

so now we understand that

所以，现在我们明白

conditioned by ignorance formations arise means sometimes ignorance and formations may arise together

无明缘行，意思是有时候，无明和行可能同时生起

although they arise together one is said to be conditioning and the other is said to be conditioned

虽然它们同时生起，一个被称为缘法另外一个被称为缘生法

now formations of the imperturbable that means

不动行，意思是

volition in the four arupavacara kusala cittas

四个无色界善心里的思心所

ignorance to four arupavacara kusala cittas

无明作为四个无色界善心的缘

there can be only one and that is decisive support

只有一种，就是亲依止缘

that means you see the faultiness of ignorance

意思是你看到无明的过患

and you want to diminish ignorance or you want to get rid of ignorance and so you practice meditation

你想消除无明，所以你禅修

and you attain one of the four or four arupavacara jhanas

你获得四个无色界禅那的一个

so when one of the four arupavacara jhana arise in your mind

当你心里生起四个无色界禅那的一个

then they are conditioned by the ignorance

这就是缘于无明

because you want to get rid of ignorance and so ignorance serves as decisive support for your practice of meditation and for your attainment of jhanas

因为你想对治无明，所以无明就是你禅修和获得禅那的亲依止缘

so here

在这里

the conditioning state and conditioned state belong to different times

缘法和缘生法属于不同的时间

so they can belong to different times, they can belong to the same time, they can belong to the same person, they can belong to different persons

所以，他们可以属于不同的时间，可以属于同一时间，可以属于同一人可以属于不同的人

and that we understand through the knowledge of patthana conditions

我们通过发趣法诸缘的知识可以了解这些

that is why understanding of patthana conditions is important

所以，理解发趣法之缘就很重要

in understanding correctly the dependent origination

这样才能正确理解缘起法

it would be good if we can go through to the end all these but

如果我们能将缘起法里诸支都讲清楚，那就好了

we have no time and also it would be involved and so

但是我们没有时间，而且也很复杂

I will leave it to you

所以，你们自己回去看

and if you are interested

如果你们感兴趣

please read this chart with the path of purification

请对照清净道论看这个表

so the paragraph numbers are given in the square bracket

方括号里是段落的序号

and so you can easily go to the path of purification and read about this

所以你们可以很容易参照清净道论阅读

now it is said that with regard to cause and effect there are four kinds of views

对于因果，有四种观点

one is one cause one result 1）一因一果

second is one cause many results 2）一因多果

the third is many causes one result 3）多因一果

and the fourth many causes many results 4）多因多果

what us buddhism advocate?

我们佛教提倡哪种观点？

one cause one result?

一因一果？

or one cause many results or many causes one result or many causes many results?

一因多果？多因一果？多因多果？

if we look at the “avijjā paccayā sankhārā” and so on

如果我们来看“无明缘行”等等

we may be tempted to say that oh, teachings of the buddha is one cause many results

我们可能会倾向于说：佛教是一因多果

but the commentary says that

但是注释书说

the buddha’s teaching is not one cause many results

佛陀的教导不是一因多果

because although ignorance is here stated as a conditioning state

虽然无明在这里被称为缘法

actually it is not the only conditioning state for sankharas

但是它并不是行的唯一缘法

there are other conditions for sankharas to arise

对于行的生起，还有其他缘

sankhara means cetana, right?

行就是思心所，对吧？

cetana must have a citta arising so that it can arise

有心的生起，才有思心所的生起

so the citta is also its condition

所以，心也是它的缘

and then that citta along with cetana must dependent on the heart base

这个与思心所同时生起的心必须依赖于心所依处

so heart base is also its condition

所以心所依处也是它的缘

so there are many conditions for cetanas or sankharas to arise

所以对于思心所或行的生起，有许多缘

so avijja is not the only condition

所以无明不是唯一的缘

but here buddha said avijja is the condition for formations

但是这里，佛陀说无明是行的缘

because it is the chief of them

因为它是最主要的

or sometimes it is obvious

或者说，有时候，它最明显

or sometimes it is not common to others

或者说，有时候，它与其他的不同

so

所以

in the teachings of the buddha we must understand that

在佛陀的教法里，我们要明白

there are multiplicity of causes and multiplicity of results and so

有许多因，也有许多果，

the buddhism accepts many causes many results view

佛陀接受多因多果

not one cause many results and so on and so

不是一因多果，等等

in buddhism only the fourth one is accepted as true

在佛教里，只有第四个是对的

many causes and many results

多因多果

so all results may not be stated but we must understand that

这里虽然没有提到所有结果，但是我们要明白

here the ignorance is not the only condition for formations and so on

这里，无明不是行的唯一因，等等

so with the knowledge of twenty four modes of relations taught in patthana

所以，根据发趣法里教导的24缘

we understand the dependent origination more correctly

我们就更正确地理解了缘起法

and in more detail and more depth

更加详细和深入

only when you understand the dependent origination with reference to patthana

只有当你参照发趣法了解缘起

can you say you really understand the dependent origination

你才能说你真正理解缘起

but the author of the original manual treated these two separately

但是概要精解的原作者对此二者分开处理

because it would be very involved and it would be very difficult for young people to try to study these two difficult teachings together

因为，对于年轻人来说，同时学习这两个艰涩的教法很困难

so he separated and he treated them separately

所以，他就将这两个分开讨论

but the celebrated commentator the venerable buddhaghosa

但是著名的论师尊者觉音

when he explained the dependent origination in visuddhimagga

他在清净道论里介绍缘起的时候

he explained the dependent origination with reference to twenty four patthana conditions

他就对照发趣法的24缘来解释缘起

and a brief description of these 24 patthana conditions are to be found in the path of purification

在清净道论里，有对这24缘的简要介绍

in that chapter, chapter seventeen

在第17章

chapter on the dependent origination

就是关于缘起的

in the path of purification

在清净道论这本书里

I don’t know why this chapter was given the name conclusion

我不知道为什么这章的标题是：结论

not dependent origination

而不是：缘起

so if you open the book you will not see the header as dependent origination

所以，如果你看这章，标题不是：缘起

but you will see the header as conclusion

标题是：结论

maybe it is the exposition of the last item before the practice of vipassana meditation

或许它是在进入内观之前的最后一项

now visuddhimagga was written for those who practice both samatha meditation and vipassana meditation

清净道论是为修止和修观的人写的

so first he explained the samatha meditation

所以，他首先解释了止禅

and then before explaining the vipassana meditation

然后，在解释观禅之前

he put in these chapters, chapters on aggregates, bases, elements

他插入了这些章节，关于：蕴、处、界

faculties

根

four noble truths and dependent origination

四圣谛、缘起

and only after that he explained to us the practice of vipassana meditation

在这之后，他对我们解释了观禅的修法

so it is a conclusion, concluding chapter on the knowledge necessary for the practice of vipassana meditation

所以，它就是结论，是内观禅修所需知识的最后一章

and so it may be given the name conclusion

所以，它的标题就是：结论

so you will not find heading as dependent origination but it is the chapter seventeen

所以你就找不到缘起的标题，是第十七章

ok, now we go back to the manual

好，现在我们回到概要精解

so twenty four conditions are reduced to concepts, mind and matter or concepts, nāma and rūpa 24缘被归纳为：概念、名、色

now what are concepts? what is mind? what is nāma? what is rūpa?

什么是概念？什么是名？什么是色？

so the manual explains to us here that the material phenomena are just the aggregate of matter.

概要精解在这里解释说：色法只是色蕴

that means the aggregates of matter are the material phenomena, so

就是说色蕴就是色法

we must understand the material phenomena or in pali rupa dhamma as rupa khandha

我们要明白色法，就是色蕴

that’s quite plain

这个很好理解

and then consciousness and mental factors which comprise the four immaterial aggregates and nibbana

由心与心所组成的四无色蕴及涅槃

are the five kinds that are immaterial

是五种无色

now please note

这里请注意

here nibbana is called nāma

这里涅槃被称为名

so they are also called name

名也被称为“名称”

I think instead of name, we should return the pali word nāma

我想不要用“名称”，要用巴利语：nāma so there can be confusion

所以，这里可能会产生混淆

is nibbana rupa or nāma?

涅槃是色还是名？

now we see that nibbana is also nāma

我们看到涅槃也是名

it is also called arupa

它也被称为无色

arupa and nama, so nibbana is

无色和名，所以涅槃

not rupa but it is nāma

不是色，是名

but although it is nāma it is not mind it is not mental property not a mental state

但是虽然它是名，它不是心，也不是心所

it is a different state than nāma and rupa so we must understand this

它是不同于名法和色法的状态，我们要明白

now why are the consciousness and mental factors and nibbana called nāma

为什么心、心所和涅槃被称为名

now it is explained down the page they are also called name

在这页下面：它们也被称为”名“

the four immaterial aggregates are called nāma

四无色蕴被称为名

in the sense of bending, because they bend towards the object in the act of cognizing it

因为它们倾向或转向目标以识知它

so when you take the object your mind as it were goes to the object

当你缘取一个所缘，你的心就导向那个所缘

or inclines towards the object or bends toward the object

或者倾向或者转向那个所缘

so that bending is what gives the state the name nāma

这种转向就使得此法被称为名

so the word nāma means bending

所以名的意思是转向

or inclining, something that bends something that inclines

或者倾向，转向或者倾向之法

inclines to the object

倾向于所缘之法

when consciousness takes an object

当心缘取一个所缘

it is said to bend towards the object it inclines toward the object

就是转向所缘，倾向所缘

and cetasikas are the same

心所也是如此

they are also called nāma

它们也被称为“名”

in the sense of causing to bend

因为它们造成了转向

since they cause one another to bend on to the object

因为它们造成了对所缘的转向

so the word nāma has two meanings

所以“名”这个词有两个意义

one is ordinary meaning bending the other is causal meaning

第一个就是普通的意思：转向，另外一个是具有致使的意思

so nāma means one that bends

所以“名”的意思就是转向之法

and the other is one that makes other bend

另外一个意思是：致使他者转向之法

now if you remember the section on objects in the third chapter

如果你们记得第三章所缘一节

you will see that consciousness can take other consciousness as object

你们就会看到心可以以其他心为所缘

consciousness can take mental factors as object

心可以以心所为所缘

consciousness can take nibbana as object

心可以以涅槃为所缘

so consciousness can be both subject and object

所以心可以作为能缘，也可以作为所缘

when you practice meditation

当你禅修的时候

and your mind wanders and you are making notes of that wandering mind as wandering, wandering

你的心散乱，你对其进行标记：散乱、散乱

than the wandering mind is the object of your noting mind

那么这个散乱的心就是你进行标记之心的所缘

so both are mind, one is the object and the other is subject

所以，这两个都是心，一个是能缘，一个是所缘

but subject can be called nāma because it bends towards the object

能缘可以被称为名，因为它转向所缘

and object can be called nāma because it makes the subject bends towards it

所缘也可以被称为名，因为它使得能缘转向它

so for these two reasons, the

所以，鉴于这两个原因

consciousness and mental factors are called nāma

心和心所被称为名

and nibbana is also called nāma

涅槃也被称为名

solely in the sense of causing to bend

仅仅因为涅槃能让别人转向它

for one reason only, not for two reasons

不是因为其他的原因

so nibbana is also called nāma because

所以涅槃也被称为名，因为

it as it were makes cittas and cetasikas bend towards it

它能让心和心所转向它

that means cittas and cetasikas take nibbana as object

意思就是心和心所以涅槃为所缘

so when they take nibbana as object they bend towards nibbana

所以当它们以涅槃为所缘，它们就转向涅槃

so it is nibbana making them bend towards it

所以，是涅槃让它们转向自己

so nibbana is also called nāma

所以涅槃也被称为名

but we cannot say that nibbana is mental

但是我们不能说涅槃是心理状态

because nibbana is not in our minds and nibbana is not a mental state

因为涅槃不在我们的心里，不是一种心理状态

it is a state separated from mind and matter

它超越了心理状态和色法

although it is not mind, it can be called nāma because

虽然它不是心理状态，也可以被称为名

it causes the mind bend towards it

因为它能够让心转向它

so we must understand this clearly

所以，我们要清楚地理解这点

mostly when we use the word nāmarūpa

大多数时候，我们使用“名色”这个词的时候

we mean only cittas and cetasikas

这里的名只是指心和心所

not necessarily nibbana but

并不一定包括涅槃，但是

sometimes we may use nāma to mean nibbana also

有时候，我们也用“名”指涅槃

so when we use nāma to mean nibbana

所以，当我们以“名”指涅槃时

that we must understand that the meaning of the nāma is something that makes others to bend towards it

我们要理解，名的意义就是让他法转向自己

and not something that bends towards others

不是自己转向他法

and then the remaining are concepts

剩下的是概念

three are mentioned, concepts, mind and matter

这里提到三项：概念、名、色

so now the author has defined matter and he has defined mind

所以，作者定义了色，也定义了名

and so what remains is the concept or paññatti or the concepts

剩下的是概念或施设

now there are two kinds of concepts

有两种概念

attha or attha-paññatti or concepts as meanings

意义概念

and nāma-paññatti or concepts as names

名字概念

The former are the meanings conveyed by the concepts,

前者就是概念所传递的意义

the latter the names or designations which convey that meaning.

后者就是表达该意义的名字或者名称

now here meaning does not mean what we understand with meaning

这里，意义并非我们理解的意义

now when we study language, say, we study English

当我们学习语言，例如学习英语时

and then we say what is the meaning of this word

我们说：这个词是什么意思？

and we think that

我们认为

the translation is the meaning

翻译就是它的意义

actually, translation is not the meaning of the word,

实际上，翻译并不是这个词的意义

it is the translation of the word, it is the word in another language

它只是这个词的翻译，是这个词在另外一种语言里的说法

it is actually not the meaning of the word

它实际上并不是这个词的意义

so the meaning of the word means something that is denoted by that name

所以，这个词的意义就是这个名称所指代的东西

for example the word man

例如，“人”这个词

so the word man is a nāma-paññatti concept as names

“人”这个词是名字概念

it is a name for a beings, say, who walks upright and who has two feet and two hands and so on

它是表示直立行走，具有两足两手等等的众生

but the real man the being that stands upright and that walks upright has two hands and two feet and so on

但是真实的人，也就是直立行走，两手两足

that being is what is meant by meaning here

这个人就是这里所说的意义

because when we say man that name represents the being a man a human being, so

因为当我们提到“人”时，表示一个人

what we call a human being is called attha-paññatti

我们称之为人的就是意义概念

concept as meaning

意义概念

I would rather call it thing concept

我更愿意称之为事物概念

and the other name concept

另外一个是名字概念

so the name and the thing that is represented by the name

名字和名字所代表的事物

if you translate the word man to your language I don’t know what you call man in your language

如果你将英语的“人”翻译成你的母语我不知道用你们的母语怎么讲

so that will be not a meaning actually, let’s say, translate man into Chinese

翻译之后的词实际上并不是它的意义假如，我们将“人”翻译成中文

so the Chinese word will be just the Chinese word, it is not the meaning actually

中文的单词只是中文单词，实际上并不是它的意义

the real meaning is the man the being

真正的意义就是“人”，那个人

that is called a man, so there are two kinds of concept

被称为“人”的东西，所以有两种概念

the thing concept or meaning concept and name concept

意义概念和名字概念

almost everywhere we can get these two

几乎在任何地方，我们都可以找到这两者

name concept and thing concept

名字概念和意义概念

let’s say a house

我们以一所房子为例

now the word a house or the sound a house is a, what concept?

“房子”这个词或者声音，是什么概念？

name concept

名字概念

and the building with the roof and walls and windows and so on is the thing concept or meaning concept

具有屋顶、墙壁、窗户等等的建筑它是意义概念

so there can be these two concept with almost everything

所以万事万物几乎都具有这两个概念

here in the explanation it is given, for example

这里，在解释里，有：例如

the notion of a four-legged furry domestic animal with certain physical features and traits is the concept-as-meaning of the term “dog”;

具有某种体型与性格、遍体生毛、具有四只脚的家畜是“狗”的意义概念

the designation and idea “dog” is the corresponding concept-as-name.

“狗”这个名称是相应的名字概念

so dog is a name concept

所以“狗”是一个名字概念

and four-legged furry domestic animal with certain physical features and traits is the thing concept

具有某种体型与性格、遍体生毛、具有四只脚的家畜是意义概念

I think who wrote this had an american dog in mind

我想写这段话的人，心里想到的一只美国狗的形象

not all those are furry

并不是所有的狗都是遍体生毛

ok, we have two concepts, meaning concept or thing concept and name concept

好，我们有两个概念：意义概念和名字概念

and there are two kinds of concept or

有两种概念

two meaning of the word paññatti

或者概念这个词有两个意义

the word paññatti means what makes known, what makes others known

概念这个词意思是令知，令他知

and also what is made known

也是所知

so there are two meanings to the word paññatti

所以概念这个词有两个意义

if we call something paññatti

如果我们提到概念

that can mean something that is made known

意思可以是所知者

or something that makes known

或者令知者

so the first there is the explanation of concept of what is made known

首先是解释所知者

what is made known means actually the thing concept

所知者实际上就是意义概念

now lands, mountains etc are called

土地、山岳等被称为

in pali santāna-paññatti formal concept that means which are form

是形状概念

since they correspond to the form or configuration of things.

因为它们相等于事物的形状

now the certain configuration of material properties

色法的某种形状

in a certain manner

某种形式

and that we call the land or we call a mountain

我们称之为土地、山岳

so the concept land, mountain etc are called santāna-paññatti

所以这种土地、山岳等概念被称为形状概念

concept of the form or configuration of things

形状概念

there can be many kinds of concepts actually

概念实际上有很多种

and then house, chariot, cart etc are

屋子、马车、手推车等等

called samūha-paññatti, collective concepts, since they correspond to a collection or group of things.

被称为“组合概念”，因为它们相等于事物的组合

now house is a collection of different parts

房子是由不同部件组成的

and chariot also is a collection of different parts

马车也是不同部件组成的

and cart is also a collection of different parts

手推车也是不同部件组成的

and so the designations or the concept house, chariot, cart are called collective concepts

所以房子、马车、手推车的概念就是组合概念

they are the collections of somethings

它们是某些事物的聚合

and east, west etc are called disā-paññatti or local concepts or directional concepts

东、西被称为方向概念，

since they correspond to a locality or direction

因为它们相等于方向

so east, west, north, south and so on

东西南北等等

morning, noon, week, month are called kāla-paññatti time concepts

早晨、中午、星期、月等被称为时间概念

since they correspond to periods or units of time

因为它们等于时间的单位

in the manual itself it is given as

在概要精解里写的是

named according to the revolution of the moon and so forth

根据月亮等的运行而命名

so that means

意思就是

the sun comes up during the day and the moon comes up during the night and there they take around the earth

太阳白天生起，月亮晚上生起它们轮流针对地球运行，所以

from the revolution of suns and moons

根据太阳和月亮的运行

we see this is morning, this is noon, this is a week, this is a month and so on

我们就知道，早晨、中午、星期、月等等

so these concepts are called kāla concepts or time concepts

所以这些概念被称为时间概念

and then well, cave etc are called ākāsa-paññatti spatial concepts

井、山洞等被称为空间概念

since they correspond to spatial regions void of perceptible matter.

因为它们相等于没有可触及物的空间

so a well, a cave

所以，井、山洞

we call them a well a cave because they have some space

我们称之为井和山洞，是因为它们具有空间

a well has a space, a cave has a space, and so

井和山洞具有空间，所以

that space is void of perceptible matter, you cannot touch the space

这个空间，没有可触及物，你们触摸不到空间

so that we call well, cave and so on

所以，我们就称之为井、山洞等等

and then kasina signs, that will come in the ninth chapter

遍相，这个第九章会讲

kasina signs are called nimitta-paññatti sign concepts

遍相被称为相概念

since they correspond to mental signs gained by meditative development.

因为它们等于通过禅修而获得的心之影像

so when you practice meditation especially the kasina meditation

当你禅修的时候，特别是修遍禅的时候

then you will get the signs the learned sign and counterpart sign

你就会获得相，取相和似相

and so they are called kasina or signs

它们被称为遍相

because they are gained by meditation, you meditate on the kasina and you get the sign in your mind

因为它们是通过禅修获得的，你通过修遍禅获得该相

so there are many kinds of concepts and

所以有各种概念

the list given here is not exhaustive

这里的列表并没有全部列出来

you can think of many more concepts like these

你们可以想出更多类似的概念

and in the commentary on puggala-paññatti

在《人施设》的注释书里

they are given altogether

它们一共列出了……

including the six mentioned in the text

包括在这里提到的六个

there are altogether 24 kinds of pannattis given by the commentators

论师一共给出了24种概念

so there can be many more pannattis or concepts

所以概念的类型还有更多

so this is concept what is made known

所以这是所知概念

what is made known by the name concepts

通过名字概念而所知

so that means we call a thing mountain so

所以那就是说我们称其为山岳等等

the thing mountain is the one that is made known by the name concept or by the word mountain

所以山岳的意义是通过山岳的名字概念所知的

when we hear the word mountain we know in our mind that this is a kind of thing

当我们听到山岳这个词的时候，我们心里就知道这是某种东西

which is a certain collection of material properties in such a way

是诸色法以某种方式的集合

and so we understand that that is a mountain

所以，我们就理解那是山

so the things that are denoted by the word are all concept what is made known

所以意义就是通过名字所知的概念

now there is another concept that is

还有一个概念就是

concept what makes known

令知概念

actually this is nāma-paññatti or name concept

实际上，这就是名字概念

and that name concept which makes known which makes others known is of six kinds

名字概念，就是令知，有六种

(1) a (direct) concept of the real;

真实的直接概念

(2) a (direct) concept of the unreal;

不真实的直接概念

(3) a concept of the unreal by means of the real;

通过真实的不真实概念

(4) a concept of the real by means of the unreal;

通过不真实的真实概念

(5) a concept of the real by means of the real;

通过真实的真实概念

and (6) a concept of the unreal by means of the unreal.

通过不真实的不真实的概念

so in this way we have here six kinds of paññatti or concepts that make known

所以，这样，我们这里就有六种令知概念

now here “real” means ultimate reality

这里的“真实”是指究竟法

if it is a name of ultimate reality

如果是究竟法的名称

it is called the concept of real

就被称为真实的概念

and it is a name of thing other than the ultimate reality

如果不是究竟法的名称

it is called a concept of unreal

就被称为不真实的概念

and then mixture of these two

然后这两者互相组合

became the number three, four, five and six

就有了三四五六

now

现在

say, matter, feeling

色，受

matter is a name concept

色是名字概念

the word matter or the sound matter is a name concept

色这个名称或者声音，是名字概念

and this name concept is of real or unreal

这个名字概念是真实的还是不真实的

matter is said to be a an ultimate reality

色法是究竟法

because there are four ultimate realities

因为有四种究竟法

so the word or the name concept matter is the concept of real

所以“色”这个名字是真实概念

feeling, real or unreal?

受，真实还是不真实？

real

真实

so it is the concept of real

所以它是真实概念

you can pick up other names of the cetasikas one by one and

你可以以心所的名字一个个举例

all of them are the concept of real

所有的都是真实概念

and then the concept of unreal

然后看另外一个：不真实的概念

now here land, mountain and so forth

这里土地、山岳等等

because land is not an ultimate reality

因为土地不是究竟法

what is ultimate reality is the material properties in what we call the land

究竟法是我们称之为土地里面的色法

so the land itself is non-existence in ultimate reality

究竟而言，土地本身是不存在的

so it resides only in our imagination and so it is unreal

所以土地只是存在于我们的想象中，是不真实的

mountain also it is unreal, river, unreal

山岳也不是真实的，河流也不是真实的

there are many things that are unreal concepts

有许多都是不真实的概念

and then we mix these two together

我们将此二者进行组合

the rest should be respectively understood by combining both

其余都是分别结合这两种

as for instance, “possessor of sixfold direct knowledge,”例如：拥有六神通的人“woman’s voice,” “eye-consciousness,” and “king’s son.”女人的声音、眼识、国王的儿子

now

现在

possessor of sixfold direct knowledge

具有六神通的人

which is real and which is unreal

哪个是真实？哪个不是真实？

possessor means a person

拥有者是人

a person who possesses sixfold direct knowledge

一个拥有六神通的人

so a person is unreal

人是不真实的

so there is no such thing as a person according to ultimate reality but just the five aggregates or nama and rupa

根据究竟法没有“人”这回事，不过是五蕴或名色

so a possessor or a person is unreal and sixfold knowledge is real

所以拥有者是不真实的，六神通是真实的

so it is called

所以它就被称为：

the concept of unreal by means of real

通过真实的不真实概念

and then woman’s voice

再看女人的声音

a woman

女人

is she real or unreal?

是真实的还是不真实的？

unreal

不真实的

and the voice, the voice is sound

声音

sound is real because sound is one of the 28 material properties

声音是真实的，因为它是28色法之一

so the designation or the name “woman’s voice” is the concept of the real by means of unreal

所以“女人的声音”这个称呼是通过不真实的真实概念

eye consciousness

眼识

is eye real or unreal?

眼睛是真实还是不真实的？

eye sensitivity, it is real and consciousness it is also real

眼净色是真实的，识也是真实的

so the concept eye consciousness is a concept of the real by means of real

所以眼识的概念是通过真实的真实概念

and then the king’s son

然后是国王的儿子

a king is unreal

国王是不真实的

and son is also unreal, so

儿子也是不真实的，所以

the concept a king’s son is the concept of the unreal by means of unreal

所以国王的儿子这个概念是通过不真实的不真实概念

so we get these six kinds of concepts

所以我们就有这六种概念

that make known

是令知概念

that make others known

令他知

so this section is for nāma-paññatti and the previous section is for attha-paññatti

所以此节是名字概念，前一节是意义概念

now comes the summary

现在看：总结

I don’t know why bhikkhu bodhi did not give any explanation of this summary

我不知道为什么菩提比丘对此总结为什么没有给出任何助读

it is an interesting and important statement

这是一个有趣并且重要的结论

By following the sound of speech through the process of ear-consciousness, and then by means of the concept conceived by (the process in the) mind-door that subsequently arises, meanings are understood.

以耳识心路过程跟随语音，再通过随后生起的意门(心路过程)所领受的概念而得知其意义

These concepts should be understood as fashioned by worldly convention.

当知这些概念受到世俗法所设

there are two verses

这是两个偈颂

so these verses show how we understand things when we hear something

这两个偈颂表明了我们听到名字的时候是如何对事物进行理解的

how many thought processes pass before we know what we see is a man, a woman, a cow and so on

当我们知道我们看到一个人、一头牛之前经历了多少心路过程

so it is very interesting

这很有趣

ok, we will have a break now

好，我们现在休息一下

Disk02track28

菩提字幕屋

Bodhi Fansubs so these two verses show how the meanings are understood

这两个偈颂表明了意义是如何被理解的

now by following the sound of speech

借助语音

through the process of ear consciousness

通过耳门心路过程

that shows one thought process

这是一个心路过程

by following the sound of speech, that means when you hear a word

借助语音，意思是当你听到一个单词的时候

through the process of ear consciousness

通过耳识

so when you hear the word

当你听到这个单词

let’s say, dog

例如：狗

you hear the sound with the process of ear consciousness or ear consciousness thought process arises

你通过耳门心路过程听到这个声音

so with that ear consciousness you hear the sound

通过耳识，你听到声音

although the sound is the dog

虽然声音是“狗”

at that moment what you hear is just a audible object

在此刻，你听到只是一个声所缘

not the word dog yet

还不是“狗”这个词

it is just a sound that can be heard

只是一个被你听到的声音

and then by means of the concept conceived by the process in the mind door that subsequently arises

借助随后生起的意门心路过程产生的概念

this shows another thought process

这就是另外一个心路过程

by means of the concept conceived by the process in the mind door

通过这个意门心路过程产生的概念

so there arises mind door thought process

这里生起的意门心路过程

taking the name as the object

以名字为所缘

so at this stage you hear the word dog

所以，这个阶段，你听到了“狗”这个单词

then meanings are understood

然后理解了它的意义

that shows another thought process

这又是另外一个心路过程

so here three thought processes are given

所以，这里已经产生了三个心路过程

the first is ear consciousness thought process

第一个是耳门心路过程

you hear the sound with that thought process

你通过这个心路过程听到声音

and then mind door thought process that follows

然后是随后的意门心路过程

and with that mind door thought process you hear the name dog

借助这个意门心路过程，你听到“狗”这个名称

or you take the name dog as object

或者你以“狗”这个名称作为所缘

and after the name comes

有了名称之后，

meanings comes

也就有了意义

so you know the meaning of the word dog with another thought process

你通过另外一个心路过程知道了“狗”这个词的意义

so here three thought processes are given

所以，这里给出了三个心路过程

so whenever you hear a word dog like the word dog with one syllable

当你听到一个单音节的词，例如狗

first there is the ear consciousness thought process

首先就是耳门心路过程

then mind door thought process

然后是意门心路过程

and then understanding the meaning, another mind door thought process

然后是理解意义，另外一个意门心路过程

but our teachers said or the subcommentary said that

但是我们的老师，或者复注里说

there is another thought process not shown here by name

还有一个心路过程，这里没有提到

and that is the thought process that takes the past sound as object

那就是另外一个心路过程，以过去的声音为所缘

so there are four thought processes before you understand what that word means

所以，在你理解单词意义之前，有四个心路过程

first there is the sound dog

首先，是“狗”这个声音

so you hear the sound dog with the ear consciousness thought process

你通过耳门心路过程，听到“狗”的声音

and then as soon as you have heard it, it disappears

然后，你听到了之后，它就消失了

but your mind takes the sound that have disappeared as object

但是你的心以这个消失的声音为所缘

and there is another thought process

这就是另外一个心路过程

and that thought process is through mind door not ear door

这是意门心路过程，不是耳门心路过程

the real sound you hear with the ear

你通过耳朵听到真正的声音

but now the sound has gone

但是现在声音已经过去了

but you recall the sound actually

实际上，你是在回想这个声音

so when you recall the sound it has already passed

当你回想这个声音的时候，它已经消失了

since it is past it does not come through ear consciousness thought process

因为它已经消失了，它就不再经过耳门心路过程

it comes through mind door and so it is mind door thought process

它现在通过的就是意门心路过程

which takes the passed sound as object

这个心路过程以过去的声音为所缘

so now you have two thought processes

现在，你就有了两个心路过程

and then another mind door thought process follows

然后，生起另外一个意门心路过程

and with that mind door thought process

在这个意门心路过程里

you take the name concept as concept

你以名字概念为概念

that means now you hear the word dog

意思就是现在你听到“狗”这个单词

at the first thought process, what do you hear is not the sound dog, but just the sound

在第一个心路过程，你听到的不是“狗”这个声音，你听到的仅仅是声音

something that can be heard

只是声所缘

and the second thought process takes that sound as object

第二个心路过程以那个声音为所缘

now the third thought process takes the sound dog as object

现在是第三个心路过程，以“狗”这个声音为所缘

after that, you know the meaning of the word dog

之后，你就知道了“狗”这个词的意义

so that means with another thought process

所以，就是说通过另外一个心路过程

you know the meaning, you know that a dog means

你知道了意义，知道了“狗”的意义

a four-legged animal

它是四足动物

what does it say here? a notion of the four legged furry domestic animal and so on

书上怎么说的？四足长毛的家畜等的概念

so only after the fourth thought process, do you know that it is a dog, it is an animal like that

只有在第四个心路过程之后，你才知道它是狗，是如此的动物

so we think that we understand the meaning of the word immediately we hear them, right?

所以，我们认为我们在听到声音时就立刻知道意义了，对吧？

now I am talking to you I am saying words one by one

我现在对你们讲话，一个接一个讲出各种单词

and you listen to the words and then you know the meaning of the words

你们听到词语，知道它们的意思

so you think that you know the meaning of the word immediately after you hear it but

你们就觉得你们听到声音之后，立刻就知道意义

according to this statement

但是根据阿毗达摩

you need how many kinds of thought processes

这其中有多少心路过程？

at least four, right?

至少有四个，对吧？

and each one of them

并且，其中的每一个

may arise and disappear for many times, not just one time

可以生灭很多次，并不是一次

the first thought process may arise and disappear many times

第一个心路过程可以生灭很多次

and then second thought process, many times, third thought process, many times, and fourth thought process, many times

然后，第二个心路过程，生灭多次第三个，第四个，很多次

only after these thought processes maybe hundreds of thought processes arise and disappear do you know the meaning of the word that dog means an animal

这些心路过程生灭之后，可能有成百上千个这之后，你才能知道“狗”这个词的意思

this being with four legs and so on

才知道它是四足等等的动物

so it is very complicated actually

所以，这实际上很复杂

and this is just the word with one syllable

这只是一个单音节的词

if there are two syllables in the word

如果是一个双音节的词

you need two ear consciousness thought processes you need two thought processes taking the past

你就需要两个耳门心路过程

here one more thought process is needed

这里就再需要一个心路过程

that is taking two as a whole

这个心路过程将前面的心路过程作为一个整体

combining the two sounds as a whole, let’s say

将前面的两个音节合二为一，例如

woman, right?

女人，好吧？

so first you hear the sound wo and then you hear the sound man

首先你听到“女”这个音节，然后是“人”这个音节

so you hear the sound wo with one thought process

你通过一个心路过程听到“女”

and then you hear the man with another thought process

然后另外一个心路过程听到“人”

and then with the third thought process, you combine these two into one unit woman

然后第三个心路过程将此二者合为一“女人”

so with two syllable word, you need one more thought process

所以，对于双音节单词，你就再需要一个心路过程

three syllable words, another thought process and so on

如果是三音节的单词，还要一个心路过程，等等

so if the word has four syllables or five syllables

如果这个词有四个音节，五个音节

how complicated this process of understanding will be, you can imagine

你们可以想象一下，这个心路过程有多复杂

so even for one syllable word, we need how many kinds of thought processes

所以，即使是单音节的单词我们需要多少种心路过程？

four kinds of thought processes to understand the meaning

四种心路过程，才能理解它的意义

with two syllable word, maybe two two one five six seven about so

对于双音节单词，可能有2,2,1,5,6,7 this is how we understand the meaning of the word

这就是我们如何理解单词的意义的

if we do not understand the meaning of the word, then the forth thought process will not arise in us

如果我们没有理解这个词的意义那么第四个心路过程可能没有生起

sometimes we hear the words

有时候我们听到单词

let’s say English, English is not my mother tongue

例如英语，英语并非我的母语

so sometimes I hear an English word, I don’t understand it

有时候，我听到英语，但是不理解

so if I don’t understand it, if I don’t understand it before hand

所以，如果我不理解它，在这之前不知道它的意思

then the last understanding thought process will not arise

那么，最后一个理解的心路过程就不会生起

I just hear the sound, I cannot connect that sound with the meaning that it represents

我只是听到了声音，我不能将这个声音与它代表的意义联系起来

so only when you have known the meaning of the word before

所以，只有当你在之前知道了这个单词的意义

will the fourth thought process arise

第四个心路过程才会生起

otherwise, it will not arise

否则，它就不会生起

the other day, somebody asked me

前几天，有人问我

whether all five thought processes must go or whether some people may stop with two or three thought processes

是不是所有五个心路过程都会生起，有些人是否可能只生起两三个心路过程

if we do not understand the meaning of the word there will be no understanding thought process

如果我们不理解这个词的意义，就没有理解的心路过程

and it is said in our books that in order to understand the meaning of the word you need two conditions

书里说了，要想理解词语的意义需要两个条件

you must hear the word

你要听到这个单词

so I must add distinctly

我要加上“清晰地”

so you must hear the word distinctly

你必须清晰地听到这个单词

and then you must have known the meaning of the word before hand

然后，你事先必须理解这个词的意义

only then do you understand the meaning of the word when it is uttered by somebody

只有这样，在别人讲出这个词时，你才理解它的意义

that is why sometimes we don’t understand because we don’t hear the word distinctly

所以，有时候，我们不明白，因为我们没有清晰地听到这个单词

and also when it is your mother tongue

如果它是你的母语

you can fill in for the word you do not really hear

你就可以将你没听清楚的单词补充完整

because it is your mother tongue

因为是你的母语

now we talk among ourselves we do not talk articulately actually

如果我们用自己的母语讲话，我们有时候讲的很含混

we blur, right? but we understand each other

会含糊其辞，但是我们还是能够彼此了解

because we can fill in

因为我们可以自己填充完整

but it is another language, like English for us

但是如果不是母语，就像英语

we cannot, because we are not able to fill the gaps

我们就做不到，因为我们没办法填充

simply because it is not our mother tongue

因为它不是我们的母语

so in order to understand the meaning of the word you must

所以，为了能够理解词语的意义

hear it distinctly, this is number one condition

你必须清晰地听清楚，这是第一个条件

and then you must have known the meaning of it before only then do you understand

然后，你要在事先知道它的含义，这样你才能理解

so only then the fourth thought process or the fifth thought process will arise

只有这样，才能生起第四个或者第五个心路过程

so it is the very complicated process to understand the meaning of the word

所以，理解词语的意义是个非常复杂的过程，

and you think that you know the meaning immediately after you hear the word, right?

你们觉得在听到单词之后，立刻会理解意义，对吧？

so that means your mind was so very fast

这意味着你的心运行的非常快

that even though there are hundreds of thought process going on until you know the meaning of the word, you don’t seem to be going through them

虽然在明白词语意思之前有成百上千的心路过程在运行但是你似乎并不知道它们在运行

because your mind works so fast, now as you know there can be billions of thought moments in a second

因为你的心运行的非常快，大家知道每秒钟可以有几十亿个心路过程

and so when you hear the word dog

所以当你听到“狗”这个词的时候

it may be half of the second

花的时间可能是半秒钟

so during that time many thought moments can come and go

在此期间，发生了很多的心路过程

and so there are many thought processes you have to go through before you know the word

在你理解这个词之前，有很多的心路过程发生

and this concept should be understood as fashioned by worldly convention

这些概念受到世俗法所设

now that means

这个意思是

people have agreed to call, say, the four legged animal described as furry and so on as a dog

人们约定：具有四足长毛等特征的动物是狗

so when they have agreed that, let us call it a dog

当人们这样约定，我们称之为狗

everybody accepts it, then it becomes a dog

大家都接受这个约定，它就是狗

then later when we hear the word we understand it

后来，我们听到这个词，就能理解它

so that is actually the worldly convention it is created by convention of people

所以，这实际上就是世俗的约定，

we don’t know why this animal is called a dog

我们不知道为什么这种动物被称为狗

it might be also called by another name

它也可能被称为另外的名字

so if they decided, if the people at the beginning of the world decided that, oh, let’s call it not a dog but by some other name

如果先人约定，我们不要称之为狗，把它叫做别的名字。

then we will be calling that animal with another name

那么我们就会以另外的名字称呼这种动物

so these are just sounds or names to represent the things

所以，这些只是代表事物的声音或名称

and what we call a person a man or a woman a house a cart and so on

我们所称呼的：人、女人、房子、手推车等等

all concepts

都是概念

because they are not ultimate realities

因为他们不是究竟法

the ultimate reality is just the mind and matter for living beings

对于有情众生，究竟法只是名法和色法

and just matter for non-living things

对于无情众生，只是色法

so

所以

in the ultimate analysis we cannot find a man or a woman or whatever

究竟分析，我们找不到男人、女人等等

but only mind and matter or the five aggregates

只有名法和色法或五蕴

now even mind or matter is a concept

即使名法和色法也是概念

the name mind or matter is a concept

名法、色法，这个名称是概念

but its meaning is real, now there is a difference

但是它的意义是真实的，这就是差别

with regard to the unreal according to ultimate reality

根据究竟法，关于这种不真实法

there can be name concept and thing concept

有名字概念和意义概念

but with regard to ultimate realities

但是根据究竟法

there is only a name concept but not a thing concept

只有名字概念，没有意义概念

but thing that is real

但是事物是真实的

so let us say, feeling, the word feeling is a name concept

例如，受，受这个词是名字概念

but feeling is an ultimate reality

但是”受“是究竟法

and so the feeling is not a thing concept or meaning concept

所以“受”不是意义概念

but it is an ultimate reality it is not a concept

它是究竟法，不是概念

but with things that are not ultimate reality

但是对于不是究竟法的事物

we can have these two things

就可以分为两类：

name concept and meaning concept

名字概念和意义概念

similarly when seeing something, although it is not mentioned here

类似地，当我们看到某物虽然这里没有提到

when we see something first we see the visible object

当我们看到某物，首先我们看到色所缘

and then

然后

we see the past visible object with mind door thought process

我们通过意门心路过程看到过去的色所缘

and then there is the stage of synthesis

然后就是合成阶段

collect the different parts of things together as a whole

将不同的部分集合为一个整体

and then we see the concept

然后我们就了知了概念

and then we get the name of that concept

然后我们就获得了这个概念的名称

so here the name concept thought process and meaning concept thought process are reversed

所以，这里，名字概念心路过程、意义概念的心路过程是反过来的

when you hear a word name concept comes first

当你听到一个名词时，首先是名字概念

and then meaning concept later

然后是意义概念

but when you see something, meaning concept comes first

当你看某物时，首先是意义概念

and then name concepts come later

然后才了知名字概念

you see a man

你看到一个人

first you see the visible object in that man, not yet man at that moment

首先，你看到这个人的色所缘在此刻还不是一个人

and then with another mind door thought process

然后，通过另外一个意门心路过程

you take the past visible object as object

你以过去的色所缘为所缘

and then you take the the combination of all these parts in the body and you take as a whole

然后，你将它的身体诸部位看成一个整体

and then you see the man, man as a concept

然后，你看到人，作为概念的人

and then the word man comes to you, so

然后，“人”这个名称现起

name concept comes last

所以说，名字概念最后出现

and that name concept will come to you only when you know the name of that thing

只有当你知道这个事物的名称，它的名字概念才会出现

sometimes we see things and we don’t know the name of the thing, then that name concept thought process will not arise in us

有时我们看到事物，我们不知道它的名称，那么这个名字概念的心路过程就不会生起

just as when we don’t know the meaning, there can be no understanding of the word

如同我们不知道意义的话，就不理解它的名称

so

所以

seeing, hearing and all other activities, although they seem to be very simple

看、听，所有其他活动，虽然看起来简单

when viewed from the viewpoint of abhidhamma

如果以阿毗达摩的角度来看

they are very complex experiences

它们是非常复杂的经验

so complex that we cannot explain them fully actually

因为它们太复杂了，我们实际上不能完全进行解释

what I have presented to you is not a full picture

我给你们讲的并不是完整的图景

it is just a simplified picture of what hearing or seeing is

只是听、看的简略图

our teachers have told us there are many more thought processes involved in this

我们老师对我们讲过，这之中，牵涉到更多的心路过程

you already know the meaning of the word

你已经知道名称的意义

and then you connect this meaning to the object now you are seeing, and there is a connecting thought process also

你将它的意义与所缘连接起来，实际上这里还有一个连接的心路过程

and then you come to the decision, this is it and then decision thought process also and so there are many thought processes

然后你确定：这就是它，所以还有一个确定的心路过程所以这里有许许多多的心路过程

but there are too much for us

但是对于我们而言，太多了

and so we should satisfied with just what is mentioned here and just a little more

所以，我们姑且稍作了解

so in this two verses only three thought processes are given

在这两个偈颂里，只给出了三个心路过程

but the subcommentary adds one more thought process and so there are

但是复注再添加了一个心路过程

four thought processes here when you hear something

所以当你听的时候，这里就有四个心路过程

and similarly when you see something there are four thought processes following the seeing thought process

类似地，当你看的时候，在眼门心路过程之后，就有四个心路过程

so when I say

所以，当我说

you see a man with your mind

你是用心在看一个人

you don’t see the man with your eyes, what would you say

你并不是用眼睛在看一个人，你们以为如何？

now you’re seeing me and I’m seeing you, right?

你们现在看着我，我在看着你们，对吧？

so do I see you with my eyes or with my mind?

我是用眼睛在看你们，还是用心在看你们？

actually with my mind

实际上，我是用心在看你们

what I see you is the visible object in you the visible data

我看到的你实际上是色所缘的数据

and then in my mind, I collect all the visible data into a shape of a man and said

然后，在我心里，将这些数据合成一个人

I think I see a man, so actually

然后，我就觉得我看到了一个人，所以实际上

what we see is really misleading

所以我肯看的体验，并非我们通常认为的那样

so we see with our minds not with our eyes

所以我们以心在看，并不是用眼睛在看

so what we see with our eyes is the visible object

我们通过眼睛看到的是色所缘

what we hear with our ear is the audible object

我们听到的是声所缘

now when you listen to a music beautiful music you like, but

当你在听一首美妙的音乐

what you hear with your ear is just a sound just audible object

你用耳朵听到的只是声音，声所缘

not the sound as tone or melody of the sound

并不是声音的音调、旋律

then you combine these sounds in your mind into a series

然后你在心里将这些声音组合成一个系列

then you say, this is a good sound

然后你说，这是很好听的声音

beautiful, I like it or something like that

很美妙，我很喜欢，诸如此类

so

所以

the activities that seem to be very simple

看起来非常简单的活动

are really very complex

实际上非常复杂

and it is very difficult to understand or to know these processes going on in our mind

要了解我们心里的这些活动非常困难

and it was the super wisdom of the buddha

是佛陀的殊胜智慧

that discovered all this

发现了它们

then taught them to the world

然后教授给世人

so following the teachings of the buddha and following the teachings of our elders

我们追随佛陀和诸多长老的教法

we understand a little

理解了一点点

but this just little

但是即使是一点点

we are proud of ourselves

我们也感到自豪

so now we come to the end of the eighth chapter

我们已经学习完了第八章

the chapter on conditionality

这章是关于诸缘

and this chapter is divided into two parts

此章分为两个部分

dependent origination and the

缘起法

patthana the modes of relationship

发趣法

and at the end the section on the pannatti or concepts is given

最后一节是关于概念

now with nibbana there is one thing I did not explain when we were in the seventh chapter

在讲第七章的时候，关于涅槃我有一点我遗漏了

nibbana is outside the aggregates, nibbana is not among the aggregates

涅槃是在五蕴之外，不在五蕴之中

if you want to read the book, please go to 290

如果你想参照课本，请翻看290页

as nibbana lacks differentiation

因为涅槃无可分别

such as past, present, future etc, so there should be etc

不能分别为过去、现在、未来等

it is excluded from the category of aggregates, so

所以不被包括在蕴类之内

nibbana is not among the aggregates

所以涅槃不属于蕴

nibbana is outside the aggregates

涅槃在蕴之外

so nibbana is not rupa aggregate not

所以涅槃不是色蕴

vedana, sañña, sankhara, viññāṇa aggregate

不是受想行识诸蕴

it is different from or separate from aggregate

它不同于蕴

why is nibbana not included in the category of aggregates

为什么涅槃不被包括在蕴类呢

because nibbana lacks differenciation

因为涅槃无可分别

nibbana lacks divisions into past, present, future

涅槃不能被分为：过去、现在、未来

internal, external, gross, subtle, far, near and so on

内、外、粗、细、远、近，等等

so nibbana is not present, not past, not future it is called timeless

所以涅槃不是现在、不是过去、不是未来，它被称为没有时间性

so there is no time in nibbana

在涅槃里，没有时间

and nibbana is always external

涅槃总是外

there is no internal nibbana

没有内在的涅槃

so it cannot be divided into two external nibbana and internal nibbana

所以，涅槃不能被分为二：外在的涅槃，内在的涅槃

nibbana is always external

涅槃总是外在的

and nibbana is always subtle and never gross

涅槃永远是精妙的、不是粗糙的

nibbana is always far and never near

涅槃永远是远的，不是近的

since nibbana lack this division

因为涅槃不能这样分类

into past, present, future and so on

不能分为过去、现在、未来等等

it is not included in the category of aggregates

它就没有被包括在蕴类

so we include in the category of aggregates only those that have these divisions into past, present, future and so on

所以，蕴类的诸法能够被分为：过去、现在、未来，等等

so that I did not explain during the seventh chapter

所以，这点我在第七章并没有讲

so now we come to the end of eighth chapter

我们现在已经学完了第八章

and I think we can go a little into ninth chapter

我觉得我们还可以再讲一点第九章

so the ninth chapter is the chapter on meditation

第九章是关于禅修的

in pali it is called kammaṭṭhāna saṅgaha

巴利语是：业处之概要

so the author said that he will explain in order the two types of meditation subject for the respective development of calm and insight.

作者说，他要解释培育止与观的两种业处

so first we must understand the term kammaṭṭhāna

首先，我们要理解“业处”这个词

kamma means work, here kamma does not mean kamma

“业”意思就是“行为”，这里的业不是业

kamma means work and ṭhāna means place

“业”意思是“行为”“处”意思是“处所”

so kammaṭṭhāna means work place place for work

所以业处意思是：行为的处所

work here means meditation

行为在这里指禅修

and there are two kinds of meditation taught in buddhism

佛教里有两种禅修

calm and insight or in pali samatha and vipassana

止和观

and of the two the development of insight is the distinctively buddhist form of meditation

在这两者之中，观禅是佛教特有的禅法

that means vipassana is taught only in buddhism

就是说，只有佛教才教授观禅

you can find vipassana only in Buddhism

你只能在佛教找到观禅

and in no other teachings

在其他宗教里找不到

this system of meditation is unique to the buddha’s teaching and is intended to generate direct personal realization of the truths discovered and enunciated by the Buddha.

修此禅法的目的就是要亲身体验佛陀所发现及所教导的真谛

now vipassana meditation is not common to other teachings

观禅是与其他宗教不共的教法

and it helps you to penetrate into the nature of things

它帮助你洞彻诸法的自性

it helps you to see the true nature of things

帮助你了知诸法的真实性质

it helps you to see that mind and matter are

帮助你看到名法和色法都是：

impermanent, they are suffering and they are non-soul

无常、苦、无我

and then that will lead you ultimately to the attainment of enlightenment

这引导你最终获得觉悟

the development of calm is also found in non-buddhist school of meditation

止禅在非佛教的宗派里也可以找到

calm meditation or samatha meditation is taught in other religions also

其他宗教也教止禅

so samatha meditation is not taught in buddhism only, but it is taught in other teachings as well

所以止禅并不是佛教所独有，其他宗教也有

but in buddhism samatha meditation is for vipassana meditation

但是在佛教里，止禅是为了观禅

now buddha meant samatha meditation to be a basis for vipassana meditation

佛陀将止禅作为观禅的基础

so buddha taught samatha meditation not just for samatha’s sake

所以佛陀教止禅，并不仅仅是止禅

actually buddha wants his disciples to practice samatha meditation

实际上，佛陀希望他的弟子通过修止禅

so that they can base vipassana meditation on what they gained through samatha meditation

从止禅所修的为基础修观禅

so according to the buddha’s wishes

所以，根据佛陀的目的

samatha meditation must always lead to vipassana meditation

止禅必定要导向观禅

now the word samatha means quiet quietness or calmness

“止”这个词代表宁静

quietness of mind or calmness of mind

心的宁静

and it is anonymous with the word samadhi

它是三摩地的同义词

in some discourses the word samatha just means samadhi

在有些佛经里，奢摩他的意思就是三摩地

and not in its technical sense as a distinct method of meditation

这时候就不是作为禅修的特殊方法了

so samatha can mean a distinct method of meditation called calm meditation

所以，奢摩他作为一种特殊的禅修方法叫止禅

and also it can mean just concentration samadhi

他的意思也可以是“定”——三摩地

and samatha meditation can lead to the attainment of jhanas

通过修止禅可以获得禅那

and also of abhiññas

也可以获得神通

abhiññas are a special form of jhanas

神通是一种特殊的禅那形式

through the attainment of abhiñña one can remember one’s past lives

通过获得神通，可以想起前世

one can know the mind of others

可以具有他心通

one can see beings dying from one life and being reborn in another

可以看到众生从此生死去投生到彼生

one can hear sounds far away

可以听到遥远之处的声音

or one can perform miracles like flying through the air

可以具有飞行之类的神通

or walking on the water and so on

或者可以在水面行走，等等

so samatha meditation by itself cannot lead to attainment of enlightenment

所以止禅本身不能导向涅槃

it can lead to the attainment of jhanas and abhiññas only

它只可以导向禅那和神通

that is why for the disciples of the buddha whose aim is to get out of suffering

所以，对于目的是了苦的佛弟子

samatha is not sufficient, samatha is not enough, so

止禅是不够的

even if one practices samatha

即使修止禅

one must ultimately practice vipassana meditation

最后必须也要修观禅

so vipassana meditation can lead us to understand the true nature of things

所以观禅可以导向对诸法真实本性的了解

and ultimately it leads to attainment of enlightenment

最终导向觉悟

or the cessation of our suffering

或者苦的止息

now the word vipassana is made up of two parts vi and passana

内观这个词分两个部分：vi+passana so “vi” means many, many ways or different ways vi意思是许多，不同的方法

“passana” means seeing passana意思是：看

so vipassana means seeing in many ways, seeing in different ways

内观的意思就是通过许多方式看

and seeing in different ways means seeing the mind and matter or the five aggregates in terms of the three characteristics

用不同的方式看，意思是观察名色或五蕴的三相

namely, impermanent, suffering and non-self

即：无常、苦和无我

so the function of vipassana is seeing the three characteristics

所以内观的功能就是观察三相

seeing the mental and material phenomena as impermanent, suffering and non-self

观察名法和色法的无常、苦和无我

and this seeing the three characteristics will lead a yogi to the attainment of enlightenment

通过观察这三相引导禅修者获得觉悟

the attainment of enlightenment is the outcome or the result of the practice of vipassana meditation

觉悟就是修观禅的结果

and both samatha meditation and vipassana meditation are explained in the book called visuddhimagga

止禅和观禅在清净道论里都有解释

so if you want to understand meditation in all its aspects

所以，如果你想了解禅修的所有方面

visuddhimagga is the book to read

就可以参考清净道论

and this chapter the ninth chapter

第九章

is like a summary of the entire visuddhimagga

就像是清净道论的概要

this is the brief form of visuddhimagga

这是清净道论的简版

but it is very very brief

但是非常非常简要

this chapter contains maybe about five or six pages

此章大概是五六页

but visuddhimagga in its english translation more than 800 pages

但是清净道论的英译本超过了800页

and the translation is not so easy to understand

这个英译本不是那么好理解

because of the language as well as the subject matter

因为翻译的原因，还因为所探讨的内容比较深

visuddhimagga is a book written by a monk for monks

清净道论是出家人写给出家人的书

so he took for granted that his readers already understand abhidhamma

所以，他理所当然地假设读者都懂阿毗达摩

many abhidhamma topics are mentioned but they would not be explained in detail

里面涉及很多阿毗达摩的内容但是并没有详细地解释

so you can test your knowledge of abhidhamma

所以，你们可以去测一下你的阿毗达摩知识

by picking up visuddhimagga and read one passage

去读一段清净道论的内容

now you will understand more

你们现在应该懂得更多

if you have read visuddhimagga before

如果你以前读过清净道论

please pick it up again and read the same passage that you thought you did not understand

你再去读读，找一段你以前不理解的内容

so after you have gained the knowledge of abhidhamma

你学习了阿毗达摩的知识

you will understand more of visuddimagga

你对清净道论的理解会更深入

so visuddhimagga is actually a handbook for meditating monks

所以，清净道论实际上是禅修僧人的手册

but I say meditating monks because it is written in pali language so it is for monks

之所以说是禅修的僧人，是因为它是巴利语的著作，是针对出家人的著作

but since now it is in English translation and also there is translation in other languages

但是，因为现在有了英译本，还有其他译本

it can be read by both monks and lay persons

出家人和在家人都可以来读

so now we begin with the samatha meditation

现在，我们开始来学习止禅

so samatha meditation here is explained in seven sections

所以，止禅在这里分七节来讲

so (1) ten kasinas,

十遍

and then (2) ten kinds of foulness,

十不净

(3) ten recollections,

十随念

(4) four illimitables,

四无量

(5) one perception,

一想

(6) one analysis,

一分别

and (7) four immaterial states.

四无色

so these are the subjects of samatha meditation

这些都是止禅的业处

if you add them all up, ten plus ten plus ten plus four, one, one, four

如果把他们全部加起来：

10+10+10+4，1,1,4 how many do you get?

一共是多少？

forty

四十

so we say, there are forty subjects of samatha meditation so

所以，我们说止禅有四十个业处

you can practice anyone of them, you have a choice here

你可以选择任何一个来修

and these seven categories will be explained in a little detail

这七组会稍作详细解释

and then

然后

there are what are called temperaments

然后是性格

we should understand temperaments so that we can choose a subject of meditation that

我们应该了解性格，这样就可以选择禅修的业处

is most suitable for our temperaments

看哪个业处更适合自己的性格

temperament means personal nature

性格就是个人的本性

the character of a person as revealed by his or her natural attitude or conduct

通过个人的自然态度与行为而显露出来的性格

so we can guess a person’s temperament by his conduct

所以我们可以通过一个人的行为来推测他的性格

by his behavior by his way of doing things by his way of talking and so on

通过他的行为、行事风格、讲话方式，等等

and temperaments of people differ owing to the diversity of their past kammas.

由于过去的业不同，人们的性格也不同

depending on their past kammas people who are born here may have temperament of lust or temperament of ill will or anger and so on

根据过去的业，投生到此的人的性格可能是贪或者嗔等等

so there are said to be six temperaments

有六种性格

and they are (1) the lustful temperament, or lust or lobha attachment

贪行者

(2) the hateful temperament,

嗔行者

now you may have met persons who get angry very easily

你们可能碰到有些人很容易就生气

so those persons have the hateful temperament

这些人就是嗔行者

and then (3) the deluded temperament,

痴行者

a dull person and he cannot come to the conclusion either one way or the other, something like that

迟钝的人，他们无法进行决断，诸如此类

(4) the faithful,

信行者

a person who has much faith is called has the temperament of faith

具有很强信心的人，就是信行者

and (5) the intellectual,

知识行者（觉行者）

that means he is bright and smart

意思是他很聪明

and possesses knowledge

具有知识

and (6) the discursive thinking

散漫行者（寻行者）

so these are the six temperaments

这就是六种性格

and people have these temperaments

具有这些性格的人

actually it is very difficult to say what temperament a person has

实际上很难说某个人具有什么性格

even I don’t know what temperament I have

即使我也不知道自己具有什么性格

and then later on

稍后

the author will tell us what subject of samatha meditation is suitable for people of what temperament

作者会告诉我们，什么性格人适合修什么业处

now the next category is development

下一个类别是：修习

that is the work of meditation

就是禅修的修习

so there are three stages of mental development

心之修习有三个层次

preliminary development,

遍作修习

access development, and absorption development.

近行修习、安止修习

so preliminary meditation occurs from the time one begins the practice of meditation

遍作修习始于人们刚开始禅修的时候

up to the time the five hindrances are suppressed

直至镇服五盖

and the counterpart sign emerges

并且出现似相

now you may not know counterpart sign yet

你们现在可能还不知道似相

but later you will understand

稍后会知道

so preliminary development is the development until sometime when the five hindrances are suppressed

遍作修习就是直至镇服五盖的修习

that means when your mind can be on the object of meditation

意思是，你的心安住在禅修所缘上

and your mind is not tormented by what are called the five hindrances

你的心不会被五盖所折磨

sensual desire, ill will and so on

欲贪、嗔恚等等

you know the five hindrances

你们知道五盖

and then access development occurs when the five hindrances become suppressed and the counterpart sign emerges.

近行修习是镇服了五盖及似相出现的时候

signs will be given later

稍后会讲到相

It endures from the moment the counterpart sign arises up to the change-of-lineage citta in the cognitive process culminating in jhana.

从似相出现直至种姓心的刹那都是属于近行修习的阶段

The citta that immediately follows change-of-lineage is called absorption.

紧接着种姓心之后生起的心被称为安止

This marks the beginning of absorption development,

这既是安止修习的起点

which occurs at the level of the fine-material-sphere jhanas or the immaterial-sphere jhanas.

安止修习发生在色界禅那或无色界禅那的阶段

so there are three stages of development

所以，这就是修习的三个层次

preliminary development and then access development or neighborhood development and the absorption development

遍作修习、近行修习、安止修习

and then there are three signs

接着是三相

three signs are preliminary sign, the learning sign and the counterpart sign

遍作相、取相和似相

these may mean not much to you right now

这个现在对你们没有什么意义

but please try to remember these signs

只要记住这三个相

the preliminary sign is the original object of concentration used during the preliminary stage of practice.

遍作相是在起始修行阶段用意培育定的目标

so in the beginning

所以在开始阶段

you use one object as an object of meditation

你使用某个所缘作为禅修所缘

and during the preliminary stage the sign is also called a preliminary sign

在遍作修习阶段，这个相也被称为遍作相

The learning sign is a mental replica of the object perceived in the mind exactly as it appears to the physical eyes.

取相是与肉眼所看到的目标是一模一样、出现在心中的影像。

now when you practice kasina meditation

当你修习遍禅的时候

first you look at the kasina the disk then you actually memorize the disk

首先你看这个遍禅的盘子，然后在脑子里忆念这个盘子

looking at it and then closing your eyes again looking, closing and so on

看着它，然后闭上眼再看，再闭眼，等等

in this way you memorize the disk

这样你就忆念这个盘子

and when you have memorized and you can see the disk in your mind

当你这样忆念之后，在心里就能看到这个盘子

without looking at the disk then you are said to have gain the learning sign

不需要再看这个盘子，这样你就获得了取相

and then you dwell on that learning sign again and again and it

然后你持续安住于这个取相

changes into what is called the counterpart sign

然后就转变成似相

so counterpart sign is much better than the learning sign

似相比取相更加清净

so these are the signs a yogi will experience or encounter in his practice of meditation

这些就是禅修者在禅修中要碰到的相

and then forty subjects of kammatthana in detail

接着是详细介绍四十业处

now there are ten kasinas

十遍

and they are earth kasina, water kasina, fire kasina, air kasina,

地遍、水遍、火遍、风遍

blue kasina, yellow kasina, red kasina,

蓝遍、黄遍、红遍

white kasina, the space kasina, and the light kasina.

白遍、虚空遍、光明遍

now

现在

what is kasina

遍是什么？

kasina means whole or total, all

遍的意思是整个，所有的

that means you look at kasina mostly in the form a disk

意思是你看遍相，大多数时候是盘子

so when you look at the disk and memorize the disk

当你看盘子并忆念它的时候

your mind should take the whole of the disk

你的心应该缘取整个盘子

not just part of the disk

而不是盘子的一部分

so that is why it is called kasina

所以它就被称为遍

the totality of the disk you take as object

缘取整个盘子

and there are ten kinds of kasinas, the first one is earth kasina

有十遍，第一个是地遍

that you have to make

你需要做这个

if you want to practice earth kasina, first you have to make that kasina

如果你想修地遍，你先要做这个遍相

you find the clay with a color of dawn

你找到一块黎明色的土

that means some red clay

也就是一些红色的泥土

first you need to have a frame and then there should be a piece of cloth or canvas on it

你首先需要一个架子，然后上面放一块布

and then you put the earth on the cloth in a circle about maybe ten inches in diameter

将那个泥巴做成十英寸的圆盘，放在上面

and after making it you put it in front of yourself

然后，将它放在你面前

and then look at it and practice

然后看着它，进行修习

meditation, saying, earth, earth, earth

你禅修的时观察它：地、地、地

thousands and thousands of times

成千上万遍这样做

that is you’re memorizing that earth disk

就是这样忆念这个泥盘

if you want to develop water kasina

如果你想修水遍

then you can take a vessel full of clear water

拿一个容器装满清水

and then contemplate on it as water, water, water and so on

然后观察它：水、水、水，等等

then fire kasina

接着是火遍

you look at fire

你看着火光

and view it through a hole in the piece of leather or a piece of cloth

从一块皮或布上的圆洞里看这个火光

and saying: fire, fire, fire

观察它为：火、火、火

and if you want to practice air kasina

如果你想修风遍

then you concentrate on the wind that enters through a window

你可以专注于从窗户吹进来的风

or an opening in the wall, saying: air, air, air

或者从墙壁上的洞里吹进来的风，观察它：风、风、风

and then there are color kasinas

然后是色遍

you make a disk of these four colors

你做一个具有这四种颜色的盘子

the first one is blue, second yellow, red, white

第一个是蓝色，第二个黄色，然后是红色、白色

so you may take a piece of cloth or something, or a card

你用一块布或者一张卡片

and then you draw a circle

画一个圆

and if it is to be blue kasina then you color it blue

如果是蓝遍，就涂上蓝颜色

if it is to be yellow kasina, you color it yellow

如果是黄遍，就涂上黄色

red, you color it red, white, you just leave it

或者红色，如果是白色，就不要涂

and then you keep your mind totally on the disk and say blue, blue, blue, yellow, yellow, yellow and so on

然后，你的心完全专注在盘子上观察它：蓝、蓝、蓝、黄、黄、黄，等等

now the word blue

“蓝”这个词

or nīla in pali

巴利语是：nila is translated in our country as brown

在我们国家翻译成褐色

but outside our country it is translated as blue

但是其他地方翻译成蓝色

now the color of hair is said to be nīla

头发的颜色也被称为nila so color of hair is not blue

但是头发的颜色不是蓝色的

it may be black or brown or something like that

头发的颜色可以是黑色，褐色之类的

but there is one lotus called blue lotus

但是有一种荷花被称为蓝莲花

and the color is really blue

它的颜色的确是蓝色的

so in pali it is called nīla-uppala

巴利语是：nila-uppala blue lotus

蓝莲花

so blue may be also correct

所以，翻译成蓝色，也可能是对的

and what color do you see on the buddhist flag

佛教教旗的颜色是什么？

the first color is blue, right?

第一个颜色是蓝色，对吧？

yeah

是的

so whether it is blue or brown

所以，不管是蓝色还是褐色

it doesn’t matter

都没有关系

but what is important is

重要的是

you make that color disk and then you keep your mind totally on that disk

你做一个带颜色的盘子，将心专注其上

and say blue blue blue, yellow yellow yellow and so on

观察它：蓝、蓝、蓝，黄、黄、黄，等等

and then light kasina

然后是光明遍

may be developed by concentrating on the moon

可以通过专注于月亮来修习

or on an unflickering lamplight,

或者专注于不摇曳的灯光

so it is more practical to take the unflickering lamplight than the moon

所以，专注于不摇曳的灯光更具有操作性

because you cannot get to see the moon every night

因为你并不一定每天晚上都能看到月亮

or on a circle of light cast on the ground,

或者照射到地上的光

or on a beam of sunlight or moonlight entering through a wall-crevice or hole and cast on a wall.

或者穿过墙缝照在另一道墙上的光

and the space kasina

虚空遍

you develop develop by concentrating on a hole about thirty centimeters in diameter,

要通过专注于30厘米的洞来修虚空遍

how big is thirty centimeter? 30厘米是多大？

about a foot, yeah

大概一英尺

but you need not to be exact

但是并不必须这么精准

contemplating it as “space, space” and so on

然后观察它：虚空、虚空、虚空等等

so these are called kasina

这些被称为遍

meditation on them is called kasina meditation

以其为所缘进行禅修就是遍禅

so you can choose anyone of the kasinas from these ten kasinas

你可以从这十个之中任意选择一个

earth kasina, water kasina and so on

地遍、水遍等等

the next foulness meditation or foulness subjects

下一个是不净观

and they are actually the different stages of a dead body

它们实际上是死尸的不同阶段

ten kinds of foulness are: a bloated corpse,

十种不净：肿胀

so after three or four days, a corpse became bloated and

死亡之后三四天，尸体变得肿胀

then a livid corpse, a festering corpse, a dismembered corpse,

青淤、肿烂

an eaten corpse,

食残

a scattered-in-pieces corpse,

散乱 a mutilated and scattered-in-pieces corpse, a bloody corpse,

斩斫离散、血涂

a worm-infested corpse, and a skeleton.

虫聚、骸骨

you don’t want to see any of them

你们不想看到这些，对吧

and nowadays it is very difficult to practice this foulness meditation because you do not get to see a bloated corpse and others anywhere,

如今，想要修不净观很难，因为你在任何地方都不能看到肿胀之类的尸体

even in the cemeteries you don’t see a bloated corpse now

如今即使在墓地，也看不到肿胀的尸体

cemeteries are so made that it is like a park

现在的墓地装扮的就像是公园

so I always say, you don’t get the notion of foulness even if you go to a cemetery nowadays

所以，我经常说，如今你即使去墓地，也不能获得不净的概念

so they are made to look pleasant

所以墓地被装扮得很好看

and good places to visit

是参观的好地方

but in the days of the buddha, in the olden days the cemeteries are really fouled palces

但是在佛陀时代，在古时候，墓地的确是不好的地方

and people are afraid to go to the cemeteries

那时候人们都害怕去墓地

and the dead bodies are just left at the cemetery

尸体就是那样放在墓地

for the jackals and others to eat

被野狗之类的动物吃掉

so there are maybe burying also and also just leaving the dead body in the cemetery

当然有的尸体会埋葬起来，有的还是就那样暴露在墓地里

so in those days

所以，那个时候

all of these can be viewed at some of the cemeteries

这些不净都可以在墓地看到

but it is very difficult to get those nowadays

但是，如今很难再看到这样的景象

but if you want to you can get a picture of some of them

但是如果你想看，你还是可以搞到一些尸体照片

and practice this meditation on it

可以通过看照片来修不净

this meditation is a powerful meditation

这种禅修很强大

for removing sensual lust

可以消除感官的欲望

if you have too much attachment to your body

如果你对自己的身体很贪着

or to the body of another person

或者对别人的身体很贪着

practice this foulness meditation

你就可以修不净观

and in the mahasatipatthana sutta

在大念处经里

this meditation is not just look at the bloated corpse and so on and

这种禅修不仅仅是观察肿胀的尸体

saying they are foul they are foul

观察尸体的不净

but also applying that nature of foulness to your own living body

而且要将这些不净的属性延伸到你们自己活着的身体

just as this dead body is foul disgusting so

如同这个尸体是如此不净一样

is my living body and so on

我的身体也是如此，诸如此类

so by practce this meditation

所以通过禅修

you can remove sensual lust

你可以消除感官欲望

you can remove attachment to your body and so on

你可以消除对你身体的欲望

and then the recollections

接着是随念

these are very pleasant

这些都是让人开心的

subjects of meditation

禅修业处

and many of you have been practicing this

你们许多人已经修习过它

buddhānussati recollection of the buddha

佛随念：忆念佛陀

recollection of the buddha means recollection of the attributes or virtues of the buddha

忆念佛陀意思就是忆念佛陀的属性和功德

recollection of the good qualities of the buddha

忆念佛陀殊胜的功德

and recollection of the dhamma means again recollection of the virtues of dhamma

法随念，就是忆念法的功德

and recollection of the sangha the same thing

僧随念，也是如此

recollection of the morality that means

戒随念意思是

you keep your sila pure

你保持你的戒律清净

and then you recollect on your purity of sila

然后你忆念你清净的戒律

I have kept my sila pure and it is not broken in any place it is not torn something like that

我持戒清净，在任何时候都不会破戒，等等

so keeping the moral precepts pure and then recollecting on it

保持戒律清净，然后忆念它

and you gain happiness

这样你就获得快乐

and then recollection of generosity

施随念

you do some generous acts, say, dana and so on

你做一些慷慨的行为，布施等等

and then you recollect on it and be happy

然后就忆念它，感到高兴

and recollection of the devas mean

天随念意思是

actually recollection of yourself

实际上就是忆念你自己

The deities are born in such exalted states on account of their faith, morality, learning, generosity, and wisdom.

诸天神因为他们的信、戒、多闻、布施及慧而得以投生到如此殊胜之地。

I too possess these same qualities.

而我也拥有这些品德。

so actually you concentrate on your own qualities but

所以实际上你专注于你自己的品德

making the qualities of the deities as an example

但是以天神的品德为榜样

so this is one of the mindful meditation

所以，这是一种正念禅修

but you recollect or you think of your

但是你忆念或者想到

qualities like morality, learning, generosity and wisdom

你自己的品德，诸如：戒、多闻、布施和慧

with the devas standing as witness that means

如同天神站在一旁作见证

taking devas as example

意思就是以天神为榜样

and then recollection of peace

寂止随念

means contemplation on the peaceful attributes of nibbana

就是观察涅槃的寂止属性

you are not seeing nibbana direct

你不是直接看到涅槃

but you are recollection on the peacefulness of nibbana

而是忆念涅槃的寂止属性

nibbana is good, nibbana is peaceful, peaceful, something like that

涅槃很殊胜、很安详之类的

and then recollection of death

接着是死随念

is also a powerful meditation

这也是很强大的禅修方法

contemplation of the fact that one’s own death is absolutely certain,

观察自己肯定会死

that the arrival of death is utterly uncertain,

死亡何时来临无法肯定

so we know

所以，我们知道

death is certain, death will come, but we do not know when it will come

死亡是肯定的，肯定会来，但是我们不知道死亡何时降临

and that when death comes one must relinquish everything.

当死亡来临时，人们必须舍弃一切

so when death comes, we have to leave everything behind

所以当死亡来临时，我们得舍弃一切

we cannot take anything with us

我们不能带走任何东西

and so the fact that death is certain and death will come to us will recollect that way

所以，死亡是肯定的，一定会来，我们应该这样忆念这个事实

now recollection of death can make us not afraid of death

死随念能让我们不害怕死亡

it is very strange

这很奇怪

thinking of death will make you not afraid of death

忆念死亡会让你不惧怕死亡

because say, death will come, death will come and so you will become familiar with death

因为，观察：死亡会来临，死亡会来临你就会对死亡很熟悉

and so you are no longer afraid of death

你就不再害怕死亡

so if you are afraid of death, try

如果你害怕死亡

practice of this meditation recollection of death

试着修习这个死随念

Mindfulness occupied with the body is taking the thirty two parts of the body

身至随念，就是以三十二身分

and see them as repulsive

看到它们的不净

see them as loathsome

看到它们的恐怖

there are thirty two parts

三十二身分

like hairs of the head, hairs of the body, nails, teeth, skin, flesh, sinews, bones,

例如：头发、体毛、指甲、牙齿、皮肤、肉、腱、骨

marrows and so on

骨髓等等

now these thirty two parts are taught for practice of meditation

这三十二身分是为了禅修的目的而教授

and not for anatomical lessons

并不是为了学习人体解剖知识

so they may not correspond with what is taught in anatomy

所以它们可能跟解剖学上教的有所不同

but still the purpose here is

但是这里的目的是

to get rid of attachment to one’s body

对治对身体的贪着

by seeing them as filthy and so on

通过观察它们的不净等等

now hairs of the head

头发

are filthy

头发很脏

so this is very evident, hairs of the body are filthy

这很明显，体毛也很脏

nails, teeth and skin because

指甲、牙齿、皮肤都很脏，因为

when they are on our bodies, we think that they are beautiful

如果它们在我们身体上，我们就觉得它们好看

we don’t think them as filthy

我们不觉得它们很脏

but once they are removed from our bodies

如果它们脱离了我们身体

then they become filthy

就变得很脏了

if there is a hair in your meal

如果我们的饭里有头发

you would throw the whole meal away

你就把整碗饭都倒掉

and then mindfulness of breathing it is very familiar to many people

入出息随念，很多人都熟悉

it is the concentrating on the breathing in and out

就是专注于出入息

keeping your mind at the tip of the nose

将心放在鼻尖

or at the entrance of the nostrils

或者鼻孔的入口处

or on your upper lip

或者上嘴唇

and you may feel a sensation there

你在那个位置可能感到到一种感觉

and you can concentrate on that sensation also

你也就能专注于那种感受

so that is mindfulness of breathing meditation

这就是入出息随念

so these are the ten recollection meditations

这就是十随念

so recollections of buddha’s attributes and so on

随念佛的功德等等

metta and others we will do tomorrow

慈等四无量，我们明天再讲

some questions here

这里有一些问题

question 01: what are the things we should be mindful when we do chanting for it’s to be effective and proper?

当我们唱诵的时候，该如何保持正念，才能让唱诵更有效果，更如法？

now when we chant it is said that we must chant it correctly

我们诵经的时候，不要出现错误

and we must know the meaning of what we chant

我们要知道所唱诵的内容

these are the requirements on the part of those who do the chanting

这就是对唱诵的要求

first, learn the chanting correctly

首先：正确无误地学习唱诵

and then understand the meaning of the chant

其次，理解唱诵的意义

and then have loving-kindness and compassion for all beings

然后对所有众生散播慈悲

question 02: are thought objects or consciousness

思想是所缘还是心识？

thoughts are objects

思想是所缘

and thoughts are consciousness both

思想也是心识

so one consciousness can be the object of another consciousness

一个心可以是另外一个心的所缘

and what we call thoughts are the combination of consciousness

我们所说的思想就是心识的集合

so it is both objects and consciousness

所以它是所缘也是心识

question 03: is awareness of thoughts part of the practice of vipassana

觉知思想，是不是内观的一部分？

yes

是的

question 04: does everything happen due to their respective causes?

万事万物的发生都有相应的原因吗？

how significant are dreams? can dreams help in our spiritual development?

梦有什么意义？对于修行而言，梦能起到什么作用？

in buddhism, there is not much saying about dreams

在佛教里，对梦的解释不多

although the dreams are said to be experienced by people in different ways

虽然人们以各种方式做梦

question 04: I have read that some highly developed yogis can cause some people to make certain decisions and in particular way that is

我看到书上说，有一些禅修厉害的人，可以让某些人按照自己的意愿做决定

they are able to manipulate other people’s thought processes

他们能够控制别人的心路过程

if this is true, how can this be explained?

如果真有其事，如何解释呢？

I am not sure that one person can manipulate the other person’s thought process

一个人能够控制另外一个人的心路过程，对此我不是很肯定

but there is what is called hypnotizing

但是有一种所谓催眠的方法

and it is something like manipulating the other people’s thought process

这就像是控制别人的心路过程

so it may be possible

所以这种事情也许可能

“if this is true how can this be explained?”

如果这是真的，怎么解释呢？

by his maybe mental power

可能是通过他的精神力量

but hypnosis is used as a suggestion, so by its suggestion

但是催眠是使用某种暗示，通过他的心理暗示

the other person actually hypnotizes himself

实际上是那个人自己催眠了自己

not that the hypnotist hypnotized the other person

并不是催眠者催眠了他

say, he just gives suggestion and the person hypnotizes himself

催眠者只是进行暗示，那个人自己催眠了自己

so

所以

I think by the power of samadhi

我认为通过定力

it may be possible to influence other people’s thought

是有可能会影响到其他人的思想的

but I am not sure about this

但是对此，我并不是很肯定

this is question from yesterday

这是昨天的问题

question 05: how can we teach dhamma to these two groups of people

对于如下这两种人，如何对他们弘法呢？

is there any skillful means by which we can use to lead them to the path of dhamma

有什么善巧的方法可以接引他们走上佛道

these two groups are: 1) people who have little interest in listening to dhamma;

这两种人是：1）对听闻佛法没什么兴趣的人

2) people who have no interest at all in dhamma 2）对佛法完全没有兴趣的人

these two groups have something in common they would not want to attend any dhamma classes, dhamma talks and read dhamma books

这两种人有某种共同点：他们不想参加任何佛法讲座，不想听闻任何佛法，不想看任何佛教的书籍

it would be difficult to force another person do what you want to do

想要强迫别人按照自己的意愿行事很难

only I think, only by suggestions can you persuade anther person to want to do something

我认为，只有对他们提出建议，这样才可能说服别人做某件事

instead of giving him the book and read and saying to him: read it

不要把佛教书籍给他们，让他们去读

you may talk to him like: you read a book and it is good and it helps you

你可以这样对他们说：这里有一本书，你读读，可能对你有好处

some of your problems and so on

可能会解决你的一些问题，等等

and then maybe put a suggestion: if you want to read you can borrow it from me and something like that

或许可以给他建议：如果你想读，我就借给你，等等

so the practice of meditation is also like that

所以，禅修也是如此

if you tell a person point blank: practice meditation, come with us to practice meditation

如果你直接告诉他：去禅修，跟我去禅修

and he may not want to practice

他可能就不会想去

because there is a resistance in him

因为他内心有抗拒

but if you persuade him subtly

如果你巧妙地去劝他

he might get interested in it

他就可能会产生兴趣

so not by forcing them

所以不要强迫别人

but by giving hints to them or

而是通过暗示

suggesting them and persuasively talking to them

建议他们，对他们说理

you may be able to bring them to attend the dhamma course and dhamma talks and read dhamma books

你就有可能带他们参加佛教讲座或者让他们阅读佛教书籍

question 06: I have been practicing samatha meditation for about three years, how come I easily agitated, is there any problem with my practice?

我修止禅三年了，为什么还是很容易激动？你对我的禅修有什么建议？

that means because you do not get real good concentration

这就是说，你没有获得高质量的禅定

so you practice samatha meditation, if you get really good concentration

如果你修止禅，获得高质量的定力

your mind will become calm

你的心就会变得安静

because it is called calm meditation

因为它是止禅

then when you’re calm, you will not be easily agitated

当你的心安静下来，就不容易激动

so make more effort to gain a better concentration than you already have

所以，更加努力去获得更高质量的定力

I think it can help you to keep yourself more calmed

我觉得这样就能让你更加安静

Disk02track29

菩提字幕屋

Bodhi Fansubs so today we begin with this illimitables

今天我们开始学习无量

the four illimitables also called divine abodes are: loving-kindness, compassion, appreciative joy, and equanimity.

四无量也被称为梵住：慈悲喜舍

these four subjects of meditation are called in pali appamaññā这四个禅修的业处巴利语是无量

so appamaññā comes from the word appamāṇa that means no measure

这个词是从appamana来的，意思是无法测量

no measure no limit no obstruction that means

无法测量，没有限制，没有障碍

when you practice one of these four

意思是当你修习四个之中的一个

you take all beings as object

你以所有的众生为所缘

when you send metta thoughts to beings

当你将慈的念头散播给众生

and you send thoughts to all beings without exception

你把这个念头散播给一切众生，没有例外

since they must take all beings without measure without limit

因为它们要以一切无量众生为所缘

they are called appamaññā in pali

所以它们就被称为无量

so I would prefer to call them limitless ones

所以，我喜欢称它们为“无限制”

rather than illimitables

而不是“无量”

and they are all called brahmaviharas

它们也被称为梵住

now brahma means divine or brahmas

“梵”意思就是天、梵天

and vihara means dwelling or abodes

“住”就是居住、住所

so they are like the dwellings of the brahmas

所以它们就像是梵天的住所

because it is said that brahmas live with these four subjects of meditation

因为梵天界众生的心安住于这四个业处

so the mental dwellings of the brahams are loving-kindness, compassion, appreciative joy, and equanimity.

所以梵天的心安住于慈悲喜舍

now the first one loving-kindness is the wish for the welfare and happiness of all beings

第一个是慈，希望一切众生幸福快乐

it is a wholesome wish, wholesome desire for the well-being of all beings

这是对所有的众生的善的愿望

so it is love without attachment or love without craving

这是无执着之爱

it is kind of love, but it is without love or craving

这种爱没有贪执

so it is the wholesome desire for the welfare and happiness of all living beings

所以这是希望所有众生幸福快乐的善良愿望

and it helps to eliminate ill will, dosa

它有助于除去嗔恚

so if you have much dosa and you can practice loving-kindness meditation, so

所以，如果你嗔心很多，就修慈无量

practice of loving kindness meditation can make you have less ill will or less dosa

修慈可以让你减少嗔恚

and also when you practice loving kindness meditation

当你修慈的时候

you have to be careful of the near enemy

你要小心它的近敌

the near enemy is greed or attachment

它的近敌是贪执

now you practice loving-kindness toward some person

你对某人修慈

and then you can be attached to that person

这样你可能会贪执于此人

and so we have to watch that greed does not come in when we practice loving-kindness meditation

当我们修慈的时候，注意不要让贪生起

sometimes greed is very difficult to avoid

有时候，很难避免贪

because when you love a person, then greed or attachment also comes in

因为当你爱一个人的时候，同时也会生起贪心

but when attachment comes in it is no longer loving-kindness

但是如果生起了贪心，就不再是慈了

it has become an unwholesome mental state

它就成了一个不善的心所

so when you practice loving-kindness, be careful that you do not have attachment to the persons or to beings you send thoughts to

所以当你修慈的时候，小心不要对那个人生起了贪执

so metta has one near enemy and one far enemy

所以慈有一个近敌，有一个远敌

near enemy is greed and far enemy is ill will

近敌是贪，远敌是嗔

because greed can come to us unawares

因为贪可以不知不觉生起

and effects our loving-kindness

影响到慈

and the second one is compassion, karuna

第二个是悲

karuana is that which makes the heart quiver when others are subject to suffering.

到看到别人遭受痛苦时心生不忍

so when you see beings suffering

所以，当你看到众生受苦

your heart quiver or your heart trembles

你心生不忍，你的心在颤抖

so it makes your heart tremble when you see somebody or some being suffering

当有人有众生受苦时，会让你的心颤抖

and it is the wish to remove the suffering of others so

希望拔除出他人的痛苦

compassion is the wish to remove the suffering of others

所以，悲就是希望拔除他人的痛苦

so when you practice compassion, you say: may all beings be free from suffering

当你修悲的时候， 你就发愿希望所有众生离苦

or may all beings escape suffering

希望所有众生脱离痛苦

and it is opposed to cruelty

它与残酷相对

now here also the compassion has grief based on home life as near enemy

这里，悲的近敌是基于家庭生活的悲伤

that means

这个意思是

when you see someone suffering, if that one is dear to you

当你看到某人在受苦，如果他是你的亲人

you may also suffer, you may also feel sorry for him

你也可能和他一起受苦，感到难过

and so there can be grief which is based on home life means based on worldly things

就有基于家庭生活的悲伤，意思就是基于世俗生活

and its far enemy is or opposite enemy cruelty

它的远敌就是残忍

and the third one is appreciative joy

第三个是随喜

it is a quality of rejoicing at the success and prosperity of others

就是随喜他人的成就与富裕

so when we see other people in success or in prosperity

所以，当我们看到其他人成功或富裕

we must be happy we must rejoice at their success and prosperity

我们要高兴，我们要随喜他的成功和富裕

It is the congratulatory attitude, and helps to eliminate envy

它是恭喜他人的态度，协助除去嫉妒

and discontent over the success of others.

并除去对别人成功的不满

if we have too much envy then we need to practice mudita or appreciative joy

如果我们有太多的嫉妒，我们就要修随喜

and when you practice appreciative joy you say

当你修习随喜的时候，你们希望

may they not fall away from this success may they not fall away from this prosperity

希望他们不要从成功跌落，不要从富裕跌落

so in this way, you send thoughts to them

这样，你就给他们散播念头

and mudita has joy based on home life as near enemy

随喜的近敌是基于家庭生活的快乐

that means you become joyful

就是你变得开心

it is not appreciative joy you become happy with attachment or something with a person

如果你对别人的某东西产生的愉悦具有贪着，就不是随喜

and so appreciative joy must not be associated with attachment or craving

随喜必须不具有贪着

so there can be joy associated with attachment or craving regarding someone who is in success or in prosperity and so we must be

所以，有一种愉悦就是对别人的成功和富裕带有执着

careful not to get that kind of joy

我们必须小心，不要有这样的喜

and its far enemy is aversion

它的远敌是厌恶

like discontent over the success of others

就像对别人的成功产生不满

and the fourth is equanimity upekkha

第四个是舍

now this upekkha is different from the feeling upekkha

这个舍不同于舍受

so whenever you see the word upekkha please be careful

当你看到“舍”的时候，请小心

or please find out whether it means equanimity or neutral feeling

请看看它的意思是“舍”还是“舍受”

because both are called upekkha in pali language

因为这两个在巴利语里都是upekkha so here equanimity is one of the fifty two mental factors which is called specific neutrality

所以，这里舍是52个心所之一，中舍性

equanimity as is defined about is a state of mind that regards others with impartiality, free from attachment and aversion

舍是没有执着、没有厌恶而平等地对待他人的心境

so you do not like them, you do not dislike them, that what is upekkha

你不喜欢他们，也不讨厌他们，这就是舍

An impartial attitude is its chief characteristic,

平等的态度是它主要的特征

and it is opposed to favouritism and resentment.

它与偏爱及反感相对

now in visuddhimagga it is explained that its near enemy is

在清净道论里，是这样解释的，它的近敌是

unknowing based on home life, unknowing means ignorance

对家庭生活的无知，无知就是无明

a kind of ignorance connected with worldly things

与世俗事情有关的无明

and its far enemy, there are two

它的远敌，有两个

its far enemies are greed and resentment

它的远敌是贪、怨

that means when you think of a person or something

当你想起一个人或事的时候

you may like him, like it or you may hate him or hate it

你可能喜欢他，也可能讨厌他

but upekkha is neither liking nor disliking, neither loving nor hating

但是舍不是喜欢，也不是讨厌

this upekkha is a very important factor or a very important subject among the four brahmaviharas

这个舍在四梵住里是非常重要的一个

because it is with upekkha that we balance the other three metta, karuna and mudita

因为通过舍我们来平衡其他三者：慈悲喜

now it is important that when you practice karuna, you do not fall into grief or anger

当你修悲的时候，不要陷入悲恸或嗔恚，这点很重要

sometimes you see someone being mistreated

有时候，你看到某人被不公正地对待

and then you are angry with those who afflict suffering on that person

然后，你对施加痛苦的一方产生嗔恨

so if you get angry you are no longer practicing compassion

如果你有嗔恚，你就不在修悲

you have fallen into akusala or unwholesome mental states

你就生起了不善的心所

so regarding those who are in distress who are in suffering

所以，对于身陷痛苦的人

in order not to get angry, in order not to grieve with them

为了不生起嗔恚，为了不因他们产生痛苦

we practice equanimity

我们就要修舍

when you practice equanimity you say, beings have kamma as their own property

当你修舍的时候，你就告诉自己：众生都有各自的业

so this is how you practice equanimity

这就是你修舍的方法

that means we cannot help

就是说：我们无能为力

it just happens according to his own kamma

事情的发生只是因为他们的业果成熟了

so my suggestion is do whatever you can

所以，我的建议是：尽力而为

to help people who are in distress or suffering

尽力帮助处于痛苦中的人

but when you cannot do anymore then you stop there, practice equanimity

但是当你无能为力的时候，你就适可而止，开始修舍

that means oh, I have done what I can

意思就是：我已经尽力了

and now it is beyond my power to help them

现在，对于帮助他们，我无能为力

and they suffer according to their own kamma, something like that

他们因为自己过去的业而受苦，诸如此类

so these four are called limitless ones and also called brahmaviharas

所以这四个被称为无量，也被称为梵住

there are fifty two cetasikas

心所一共是五十二个

and metta loving-kindness is what we call adosa non-hate

慈，我们也称为无嗔

so non-hate and loving-kindness are the same

所以无嗔与慈是一回事

and karuna and mudita are, as karuna and mudita among fifty two cetasikas

悲和喜，是属于五十二心所

and then the last one upekkha among the fifty two cetasikas is in pali tatramajjhattatā, neutrality

最后一个舍，是五十二心所中的中舍性

and next one is one perception

下一个是：一想

the one perception is the perception of loathsomeness in food.

一想是：食厌想

now when we eat food

当我们用餐的时候

we must try to avoid attachment to food, greed for food

我们必须要避免对食物产生执着

so in order to avoid attachment for food, greed for food

为了避免对食物产生执着

we have to make some reflection on the food

我们要对食物进行审思

and we have to make reflections on how we have to search for food, especially for monks

我们要审思如何获得食物，对于僧人尤其如此

and then the repulsiveness of using it

然后审思享用食物的可恶

and then the digestive process, excretion and so on

审思消化、排泄时的不净等等

so monks are trained to practice this perception or this saññā僧人要训练进行这种想

so that when they take food, they do not have attachment to food

当他们用餐的时候，不对食物产生执着

or greed for food

不对食物产生贪执

for many people it may be offensive

对于大多数人来说，让他们这样做显得冒犯

because the food you eat you never think of as loathsome

因为你们吃东西时，从不把它看成不净 if you think of the food you are eating as loathsome

如果你们审思所食用的食物是不净的

maybe you cannot eat it

你们可能就吃不下去

but still it is a good practice to avoid attachment to food and greed greed for food

但是这是避免对食物产生执着的很好修习方法

and also it can prevent over eating

它也能防止暴饮暴食

so you can keep your weight down by practicing this perception

所以，食厌想可以让你减肥

so there are many ways of reflecting on this loathsomeness in food

修食厌想有很多种方法

so for monks early morning they have to go out to collect food in village

对于僧人而言，早晨，他们需要到村落里托钵行乞

so early morning they have to get up, even if they do not want to get up they have to

他们很早就要起床，虽然不想起床，也必须起床

and then go to the village

然后去村落

stepping on everything on the road

踏上各种各样的路途

rocks and dirts and all these things

路上有碎石、垃圾等等

and also in the village also sometimes people are not so friendly to monks

在村落时，有时候，人们对出家人并不那么友好

and so they may say words that are not suitable for monks and so on

他们可能说一些对出家人不友好的话，等等

and also come back to the monastery and then take the food with sweat and all things

然后回到寺院，带着辛辛苦苦乞讨回来的食物

and then chewing the food and swallowing it down and then digest and until it leaves our body

然后咀嚼食物、吞咽食物，然后排泄出来

so these we have to reflect when eating

出家人在用餐的时候，需要审思这些

so this is called one perception

这就被称为一想

perception actually notion of loathsomeness in food

这种想实际上就是食厌想

since we are trained to practice this and also monks are trained to make reflection on food when we eat like

出家人训练自己这样修行，审思我们食用的东西

I take this food not to beautify myself not to take pride in my body and so on

我吃东西不是为了庄严自身，不是为了骄慢自身，等等

so at one retreat

有一次禅修的时候

I was served by a person he was an American

有一个美国人给我端来食物

so when he offered food to me

当他供养我食物的时候

he said, bhante, enjoy the food

他说：尊者，好好享用饮食

I was uncomfortable

我有点不适应

so we are not to enjoy

因为我们并不是在享受食物

but we eat so that we can be alive and we are strong enough to practice what the buddha taught

我们饮食是为了存活，能够有体力修习佛法

now the next one is called one analysis

下一个是：一分别

this is the analysis into the four elements

一分别就是四界分别

you already know the four elements, the elements of earth, water, fire and air

你们都知道四界：地水火风

so our body is made of the four elements and also some other material properties

我们的身体是由四界和其他色法构成

so the analysis into the four elements involves contemplating of the body as compounded out of the four great essentials

四界分别涉及到审思身体由四大构成

the earth element as manifested in the solid parts of the body

身体的坚硬部分展示出地界

so you can take any part of the body and try to contemplate on the earth element in that part of the body

你可以用身体的任何部分审思它的地界

and the water element in the bodily fluids

从体液里审思水界

the fire element in the body’s heat and the air element in the breath and vital currents

从身体热能里审思火界，从呼吸和气脉里审思风界

so you sit down and then you try to see these elements in different parts of the body

你坐下，尽力从身体各部位审思诸界

like head hair, body hair, nail, teeth, skin and so on

例如：头发、体毛、指甲、牙齿、皮肤等等

and it is for getting rid of the notion of compactness

这样做是为了对治整体的观念

for getting rid of the notion of a being, of a man, of a woman

对治一个众生、一个男人、女人的观点

in the mahasatipatthana sutta, buddha gave a simile

在大念处经里，佛陀作了一个譬喻

that a man after killing a cow was sitting at the cross road

有一个人屠宰了一头牛，坐在十字路口

and that means when that man takes the cow to the slaughtering place and he kills the cow and

意思就是当这个人将这头牛送到屠宰场，并屠杀了它

when he cut the cow into pieces

然后将这头牛切成很多块

during those times

在此期间

he still has the notion that it is a being, it is a cow

他还是会认为这是一个众生，一头牛

but once he cut the cow into different pieces and he put the pieces on the table like this

但是他把这头牛切碎之后，放在案板上

and for sale

进行售卖

he loses the notion that it is a cow now it is just meat

他不再认为这是一头牛，只是觉得它是肉

so at that time he knows that selling not the cow but the meat

这时候，他知道他不是在售卖牛，而是在卖肉

and people thus buy meat from him

这样，大家就从他这里买肉

so in the same way

同样地

when we are able to see our bodies as just compose of these four elements

当我们能够看到我们的身体只是由四大组成

earth element, water element and so on

地水等等

we lose the notion of a being in ourselves

我们就不会将自己看成一个整体的众生

so it is also a very powerful subject of meditation

所以这也是很有用的业处

and also it is to get rid of attachment to our bodies

它也是为了对治对身体的执着

and to get rid of a notion of a soul or a person

对治灵魂、主宰的观念

and it is also very useful in many ways

这也是在多个方面管用的方法

one thing taught in visuddhimagga for getting rid of resentment

在清净道论里教了一种对治怨恨的方法

is to use this analysis into four elements

就是这种四界分别观

so when you are angry with somebody

当你对某人产生嗔心的时候

you analyze him into four elements

你将他分别观为四界

and ask yourself whether you are angry with the earth element or the water element in him

你问自己：你是对组成他的地界还是水界生气

if you can really analyze him into these four elements and ask

如果你能真正地这样将他分为四界

these questions, and then your anger will have no footing

向自己问这些问题，那么你的愤怒就没有立足之地

and so it will disappear

它就会消失

so it is very powerful subject of meditation and it is very useful

所以这是很有用的禅修业处

even in our daily lives

即使是在我们的日常生活中

so next time when you are angry with somebody you can just ask yourself

如果你下次再对某人生气，你就可以自问

am I angry with the earth element in him or water element in him and so on

我是和他身上的地界还是水界生气

and also when you analyze yourself into four elements

同时，当你将自己分析成四界

you see there are these four elements only and nothing else like a person or a soul 你只看到四界，就看不到主宰或灵魂

so it is useful in getting rid of the notion of a soul, a person or a individual

所以，这个对治灵魂主宰之类的观点很有用

the next is the immaterial states

下一个是无色

now up to one analysis

到一分别为止

many of these subjects of meditation can lead one to attainment of material jhanas, rupavacara jhanas

许多业处都导向色界禅那

not all of them but some of them

不是所有的，是其中一些

now we come to the immaterial states, the subjects of meditation are called immaterial states

我们现在来看无色业处

The four immaterial states are the base of infinite space, and so forth.

四个无色是空无边处等等

you already know these four from the first chapter

你们在第一章时已经学习过了这四个

so in the first chapter there are what are called immaterial types of consciousness

在第一章，有无色界心

so they have long names in pali and also in English

巴利名字和英语名字都很长

so to be brief: (1) the base of infinite space;

简而言之：1）空无边处

(2) the base of infinite consciousness; 2）识无边处

(3) the base of nothingness; 3）无所有处

and (4) the base of neither-perception-nor-non-perception.

非想非非想处

so these four are called the four immaterial states

这四个被称为四无色

the author will explain some of them in some more detail later

作者稍后对其中一些会详细讲解

so up to this we finish the forty subjects of meditation

到此为止，我们已经讲完了四十业处

now analysis of suitability

现在看：适合之分析

which subject of meditation is suitable for which type of person

什么类型的人适合修什么样的业处

With respect to temperaments, the ten kinds of foulness and mindfulness occupied with the body, i.e. meditation on the thirty-two parts, are suitable for those of a lustful temperament.

关于性格，贪行者适合修十种不净及身至念，即三十二身分

so if you think you are of lustful temperament

所以，如果你认为你是贪行者

and you can pick up one of these subjects of meditation and practice meditation on them

你可以选取其中一个进行禅修

ten kinds of foulness that means the different stages of a corpse

十不净，就是尸体的不同阶段

you take one of them as object and then practice meditation on it

你选取一个作为业处进行禅修

and also mindful occupied with the body means meditating on the thirty two parts on the body

身至念，意思就是对32身分进行禅修

seeing the thirty two parts of the body and then trying to see that each part is loathsome, each part is foul and each part is not beautiful

审察三十二身分，尽力去观察每个部位的不净、可恶、丑陋

so for those who have lustful temperament these subjects of meditation are suitable

对于贪行者，这些业处是合适的

The four illimitables and the four coloured kasinas are suitable for those of a hateful temperament.

嗔行者适合修四无量及四色遍

so if you get angry easily then you practice one of the four limitless ones or one of the four brahmaviharas

如果你很容易生气，你就修习四无量即四梵住中的一个

and also you can practice four colored kasinas

你也可以修四色遍

blue, yellow, red and white

蓝、黄、赤、白

so when you see color your mind becomes calm

当你看到颜色，你的心就变得平静

so you can get rid of hate by looking at colors or color kasinas

你就可以通过修色遍对治嗔恚

so the four limitless ones and four colored kasinas are suitable for those of a hateful temperament

所以嗔行者适合修四无量及四色遍

Mindfulness of breathing is suitable for those of a deluded and discursive temperament.

痴行者与散漫行者适合修安般念

mindfulness of breathing, because you try to be mindful of the breathing at the tip of the nose, in out, in out, in out

安般念，对呼吸保持正念，专注鼻尖：入息出息、入息出息、入息出息

and this helps you to get rid of delusion or ignorance

这帮助你对治痴或无明

and also thinking discursive temperament means much thinking

散漫行者就是想的太多的人

vittaka

寻行者

so if you think too much and you want to calm your mind down, then you practice mindfulness of breathing

如果你想的太多，你想让心安静下来你就需要修安般念

the six recollections of the buddha and so on, the buddha, the dhamma, the sangha

六个随念：佛随念、法随念、僧随念

morality, devas, peace

戒随念、天随念、寂止随念

so these recollections are suitable for those of a faithful temperament;

这些随念适合信行者

so if you have faith, they are suitable for you

所以，如果你具有信心，这些就适合你

recollections of the virtues of the buddhas and so on

忆念佛陀的功德等等

recollection of death, of peace,

死随念、寂止随念

the perception of loathsomeness in food, 食厌想

and the analysis of the four elements, are suitable for those of an intellectual temperament.

四界分别适合知识行者

so if you want to say you are of intellectual temperament

如果你说你是知识行者

try one of these subjects of meditation

试着修这些业处

the analysis of the four elements

四界分别

so you need intellect to be able to analyze your body into four elements

你需要理智来将身体分为四界

and you need intellect to recollection on death

你需要理智来忆念死亡

now recollection on death is also a powerful type of meditation

死随念也是一种强大的修行方法

but you need to be intelligent your need to be wise

但是你需要具有理智，具有智慧

because everybody is afraid of death

因为大家都害怕死亡

and so when you do recollection on that you may become afraid

所以，当你做死随念的时候，你可能会害怕

or sometimes when you recollect death of a hated person, you may become happy

或者有时候，你对你讨厌的人进行死随念，你就高兴起来

or when you recollect death of a loved one, you will become sorry and so on

当你对你喜欢的人进行死随念，你就难过，等等

so you should be very balanced when you practice a recollection of death

所以当你修死随念的时候，需要很好的平衡

and recollection of peace means recollection of the peaceful nature of nibbana

寂止随念意思就是随念涅槃的寂止属性

nibbana itself is a very difficult and subtle object

涅槃本身是一个非常深奥的业处

and so the attribute of nibbana as peaceful also of profound nature

所以涅槃的寂止属性和深奥性质

and so you need intellect you need understanding you need wisdom to practice this kind of meditation

你需要理智，需要智慧才能修这个业处

All of the remaining subjects of meditation are suitable for all temperaments.

其余的业处适合一切性格

so the remaining subjects of meditation

所以剩下的禅修业处

are suitable for any of the temperaments

适合任何性格的行者

but there is one note

这里有一个注意事项

Of the kasinas, a wide one is suitable for one of deluded temperament,

于遍处，痴行者适合采用大的圆盘

and a small one for one of discursive temperament.

散漫行者适合采用小的圆盘

so when you make a kasina disk, if you are of a deluded temperament

所以当你制作遍处圆盘时，如果是痴行者

then a wide one is suitable

适合采用大的圆盘

because your mind has more room to dwell on the object

因为你的心有更大的空间可以安住这个业处

but if you are of a discursive temperament, if you think too much

但是如果你是散漫行者，想的太多

then it is important to have just small areas for your mind to keep on

所以你的心应该专注于小的范围，这很重要

so in that case a small kasina disk is suitable

这样，适合采用小的圆盘

nowadays

如今

people practice mindfulness of breathing meditation

人们修习安般念

and teachers just teach everybody who comes to them to practice

老师对所有人都这样教

mindfulness of breathing meditation or other types of meditation

安般念或者其他禅修方法

and then there is a criticism that

有人因此批评说

people have different temperaments

人们有不同的性格

and why is this teacher giving just this one type of meditation to all who come to him?

为什么老师对所有人都教同一种修法呢？

but it is explained in visuddhimagga

但是在清净道论里解释说

all this has been stated in the form of direct opposition and complete suitability.

“此等一切是根据正对治与极适当而说的。”

now here it is said that

这里讲到

say the ten kinds of foulness meditation and mindfulness occupied with the body

十不净和身至念

are suitable for lustful temperament

适合贪行者

so that is said

就是说

in the form of direct opposition

这是正对治

because they are direct opposite of the temperament

因为这个业处正对治此种性格

and they are completely suitable

所以是极为合适的

but there is actually no profitable development that means mental development that does not suppress greed etc

但是实无此等善法的修习而不镇服贪等

and help faith and so on

或无利益于信等

so actually you can practice any type of meditation

所以实际上你可以修任何业处

but if you know that you have such a temperament

但是如果你知道你具有什么样的性格

then you may choose more suitable one for you

那么你就可以选择一个更适合你的

say if you do not know of what temperament you are

如果你不知道你是什么性格

you can just take one of these forty subjects and practice

你可以从这四十个种任意选择一个

and this is said in the Meghiya Sutta

在弥酰经里

so one sutta buddha said,

佛陀在这部经里说

one should in addition develop these four things

更應修習四法。

foulness should be develop for the purpose of abandoning greed or lust

即為捨貪應修不淨觀，

loving-kindness should be developed for the purpose of abandoning ill will

為捨恚應修慈悲觀，

mindfulness of breathing should be developed for the purpose of cutting of applied thought that means cutting of thinking or distractions

為滅寻應修數息觀，

and perception of impermanence should be cultivated for the purpose of eliminating the concept “I am”.

為根絕我慢應修無常觀。

so here buddha was teaching four kinds of meditations to just one person

这里佛陀对同一个人教导四种禅修方法

and also in the Rahula Sutta in the passage beginning: develop loving-kindness, Rahula

在罗睺罗经里，开始的时候也是教罗睺罗修慈

seven meditation subjects are given for a single temperament

对同一个性格给出了七种业处

buddha was once giving meditation subjects to his son Rahula

佛陀有一次教导罗睺罗诸业处

just one person

对于同一个人

but buddha said, Rahula, practice loving-kindness meditation, practice compassion and so on

佛陀说：罗睺罗，修慈、修悲等等

and so there are as many as seven subjects of meditation given to just one person

对于同一个人给出了七个业处

so if you know that of what temperament you are

如果你知道你是什么性格

and you can choose a suitable subject of meditation, well and good

你可以选择一个合适的禅修业处，这很好

but if you don’t know then any subject of meditation can be practiced

但是如果你不知道，就可以修任何一种业处

because there is no mental development that does not suppress greed and so on and that does not help faith and so on to grow

因为实无此善法的修习而不镇服于贪等或不利益于信等

now you can read this in this book, the path of purification

这些你可以在清净道论里读到

visuddhimagga, the translation of visuddhimagga

清净道论的英译本

please do not afraid of this book

不要害怕清净道论

because it’s more than eight hundred pages

这本书超过了800页

so it is third chapter paragraph 122

此处在第三章122段

I think you can get even this book free from some place

我知道你们可以免费结缘到这本书

it is published by singapore buddhist meditation center

是由新加坡佛教禅修中心印刷的

maybe for free distribution

可能是免费流通的

ok, this is the suitability

好，这就是适合之分析

so if you can choose the suitable one, it is good, if you cannot

如果你能找到合适的业处，很好，如果你找不到合适的业处

any subject of meditation is good for you

你可以修任何一个业处

now we come to analysis of development actually three kinds of development

我们现在来看：修习之分析，实际上是三个阶段

The preliminary stage of development is attainable in all these forty subjects of meditation.

所有四十种业处都能达到遍作修习的阶段

so in all these forty subjects of meditation

所以对于所有这四十种业处

there can be the preliminary stage of development

都可能达到遍作修习的阶段

when you first practice a subject of meditation

当你第一次修习某个业处的时候

you’re in the preliminary stage

你就在遍作阶段

so preliminary development can be had in all these forty subjects of meditation

所以，所有四十种业处都可以达到遍作修习的阶段

In ten subjects of meditation—于十种业处——

the eight recollections of the Buddha and so forth, the one perception, and the one analysis—佛随念等八种随念、一想、一分别——

only access development is attained

只能达到近行修习的阶段

only neighborhood development is attained but not absorption not jhana

只能达到近行阶段，不能达到安止即禅那阶段

so the eight recollections

所以八个随念

beginning with the recollection of the buddha

从佛随念开始

and then one perception that’s perception of loathsomeness in food

一想，就是食厌想

and one analysis, analysis into four elements

一分别，就是分别四界

they can lead only to access development or neighborhood development

它们只能导向近行修习阶段

and they cannot lead to absorption, they cannot lead to attainment of jhana

它们不能导向安止阶段，不能导向禅那阶段

so if you want to attain jhana, you do not practice these ten

所以，如果你想获得禅那，不要修这十个业处

so recollection of the buddha will not lead you to attainment of jhana

所以佛随念不能将你导向禅那

it can lead you only to attainment to what is called neighborhood or access concentration

它只能将你导向近行定

in the thirty remaining subjects of meditation

其余的三十种业处

the absorption stage of development is also attained

也能达到安止修习的阶段

so the other subjects of meditation can lead you to access development as well as the absorption development

所以，剩下的业处可以将你导向近行阶段，也可以将你导向安止阶段

so if you want to get jhana, then you avoid practicing recollection of the buddha and so on, the ten subjects

所以，如果你想获得禅那，你就不要修佛随念等十个业处

but practice other subjects like kasina meditation and so on

而是去修其他业处，例如遍禅等等

now recollection of the buddha and so on

佛随念等等

cannot lead to absorption, cannot lead to jhana

不能导向安止，不能导向禅那

because buddha’s attributes are many

因为佛陀的属性很多

you have to be mindful of many things

你需要对许多事情保持正念

itipi so bhagava, araham samma-sambuddho, vijjacarana-sampanno, sugato and so on

世尊即是：阿罗漢、正等正覺者、明行足、善逝，等等

at least there are nine attributes of the buddha, and you have to be recollecting all these nine one by one, one by one

佛陀至少有九种属性，你需要对这九个属性一个个忆念

and so there are many different things to recollect

所以有许多不同的事情需要忆念

and also each one attribute of the buddha is very profound

同时，佛陀的每一个属性都很深奥

and so

所以

because it is profound, because the attributes are many

因为它们很深奥，属性也很多

your mind cannot reach the stage of jhana or your concentration cannot reach the stage of jhana

你的心就不能达到禅那

so it will only reach the stage of neighborhood concentration

所以，只能获得近行定

and the same with perception

一想也是如此

since you have to take many things as objects

因为你的所缘很多

it cannot lead you to jhana concentration and

它不能将你导向禅那之定

also one analysis, they cannot lead to attainment of jhana

一分别也是如此，也不能将你导向禅那

other thirty can lead to attainment of jhanas

其他三十个业处可以导向禅那

now for these information, you can again read visuddhimagga

对于这些信息，你们也可以参看清净道论

if you are interested, I want you to write down the chapter and paragraph numbers

如果你们有兴趣，你们可以记下章节的序号

so chapter seven paragraph 66

第七章66段

eighty seven, ninety nine 87段、99段

one zero five, one one three 105段、113段

one one seven 117段

and chapter eight, paragraph forty

第八章，40段

and chapter eleven paragraph twenty five and forty four

第十一章，25和44段

you can read those paragraphs for the reasons why the subjects of meditation cannot lead to jhana concentration

你可以通过阅读这些段落了解为何这些业处不能导向禅定

now forty subjects of meditation by way of jhana

现在：依禅那来讨论四十业处

that means which subject of meditation can lead to which jhana

就是什么业处可以导向什么禅那

now the ten kasinas and mindful of breathing

十遍和安般念

produce five jhanas

能够产生五禅

that mean you can attain all five jhanas by the practice of ten kasinas and mindfulness of breathing

意思就是你可以通过修十遍和安般念获得所有五个禅那

so if you want to reach all five jhanas then you choose

所以如果你想获得所有五个禅那

the kasina meditation or mindfulness of breathing meditation

你就要修遍禅和安般念

the ten foulness and mindfulness occupied with the body

十不净与身至念

only the first jhana

只能产生初禅

so they can lead to the attainment of first jhana only

所以它们只能导向获得初禅

the ten foulnesses and mindfulness occupied with the body

十不净和身至念

now for these subjects of meditation the object is very gross

对于这些业处，所缘很粗

then you have to look at corpse

你需要去观察尸体

and the corpse bloating and

看尸体的肿胀

cut to pieces and so on

断坏等等

and so since the object is gross

因为所缘是粗重的

and also the thirty two parts of the body, you have to recollect on the loathsomeness of these thirty two parts of the body

同时，三十二身分，你需要忆念三十二身分的不净

so the object is also gross

所以这个所缘也很粗重

so when the object is gross, you need vittaka

当所缘是粗重的时候，你需要运用寻

you need initial application for your mind to be on the object

你需要寻让心安住在所缘上

that is why you can attain only first jhana with this subject of meditation

所以你只能通过这个业处获得初禅

you cannot reach second jhana, because second jhana has no vittaka

你不能获得二禅，因为二禅没有寻

third jhana has no vittaka and so on

三禅等也没有寻，等等

so you need vittaka to keep your mind on the object

所以你需要寻让心安住在所缘上

so it is compared to using a pole to keep the boat steady in a strong current

这就被比喻成用撑杆在湍急的河流里将船保持稳定

when the boat is in a strong current then you need a pole to keep the boat from being carried away by the current

当船处于湍急的水流，你需要一个撑杆才能将船稳住，不被水冲走

so they can lead only to attainment of first jhana

所以它们只能导向初禅

the first three limitless ones such as loving-kindness

慈等首三无量

lead to four jhanas

能够导向四禅

you practice loving-kindness meditation and you can reach first, second, third and fourth jhana

你修慈，你可以获得初禅、二三四禅

not the fifth

不能获得第五禅

and you practice compassion and you practice sympathetic joy and you reach one of the four jhanas

你修悲、喜，你可以获得头四个禅那之一

because when you practice loving-kindness and so on

因为当你修慈等时

your mind is happy, your mind is accompanied by somanassa or happiness

你的心是愉悦的，你的心是悦俱的

but the fifth jhana is accompanied by neutral feeling

但是第五个禅那是舍俱的

so you cannot reach fifth jhana by the practice of loving-kindness, compassion and sympathetic joy or appreciative joy

所以你不能通过修慈、悲、喜获得五禅

and then equanimity can lead you to the attainment of the fifth jhana only

舍只能让你导向五禅

because

因为

it is accompanied by neutral feeling

它是伴随着中性的感受

Thus these twenty-six subjects of meditation produce fine-material-sphere jhanas.

如是这二十六种业处能够产生色界禅那

so they produce rupavacara jhanas

它们产生色界禅那

The four immaterial states produce immaterial jhanas.

四无色能够产生无色禅

so if you want to attain immaterial jhanas then you practice the four immaterial states

如果你想获得无色禅那，你修四无色

and these four immaterial states can be practiced only after you have gained the five jhanas

只有获得五个禅那后，你才能修四无色

now the analysis of terrain

现在是：境之分析

actually the analysis of the signs

实际上就是禅相的分析

now you remember the three signs mentioned at the beginning of this chapter

你们记得在此章开头提到的三相

section five on page 331

第五节，331页

so three signs should be understood as the preliminary sign, the learning sign and the counterpart sign

三相就是：遍作相、取相和似相

now

现在

this is some information about these signs

关于此三相的信息

Of the three signs, the preliminary sign and the learning sign are generally found in relation to every object, in the appropriate way.

在三种禅相当中，通常于一切业处都可以适当的方法获得遍作相和取相

that means

意思是

you can get the preliminary sign and you can get the learning sign when you practice anyone of the forty subjects of the meditation

当你在修四十个业处的任何一个时你可以获得遍作相和取相

But the counterpart sign is found only in the kasinas,

但是似相只出现于遍处、

foulness, the parts of the body,

不净、三十二身分

and mindfulness of breathing.

以及安般念。

so counterpart sign can be obtained only through the practice of kasinas, ten kasinas

所以似相获得的方式只有：十遍处

and foulness of the body meditation and the parts of the body meditation and mindfulness of breathing meditation

观身不净，三十二身分，安般念

It is by means of the counterpart sign that access concentration and absorption concentration occur.

通过似相而生起了近行定和安止定

when you get the counterpart sign

当你获得似相的时候

your mind is said to have reached the access concentration level

你的心就达到了近行定阶段

and you practice farther and then you get absorption or concentration at jhana level

你进一步修习，你就获得安止定或者禅那

so the counterpart sign is an important one

所以似相是很重要的

if you do not get the counterpart sign

如果你没有获得似相

you cannot hope to get even access concentration or neighborhood concentration

你甚至就没有希望获得近行定

neighborhood means neighborhood of jhana

近行就是离禅那很近

now the appearance of signs in meditation, from now we come to the real practice of meditation

在禅修中出现相时，我们就抵达了真正的修行

When a beginner apprehends a particular sign from the earth disk, etc.,

当初学者观察地遍圆盘等时

that object is called the preliminary sign,

该所缘即被称为遍作相

so when a person begins to practice and take this disks as an object and practice meditation on that disk

当禅修者开始禅修，例如以圆盘作为所缘进行禅修

then that object is called a preliminary sign

这个所缘就被称为遍作相

because this is the object he takes during this stage of preliminary development

因为这是他在遍作阶段所缘取的目标

and that meditation is called preliminary development

这种禅修就被称为遍作阶段

now here

这里

the subcommentary gave some instructions for the preparation to practice meditation

这里复注给出了一些禅修预备的指导

to practice meditation yogis have to make some preparations

要禅修，行者需要一些预备

the mundane concentration should be developed by one who has taken his stand on virtue that is quite purified in the way already stated

世间定应该以前述的方法而净戒已住于遍净戒

so that is a first thing a yogi has to do before he practices meditation

这是行者在禅修之前需要做到的

as a preparation for the practice of meditation

作为禅修的预备

the first thing he must do is to stand on virtue that is quite purified that

首要的是：净戒住于遍净戒的

means to have the purity of virtue, purity of sila purity of moral conduct

意思就是戒行清净

so before you practice meditation you have to purify your sila

所以你在禅修之前，需要持戒清净

and

并且

how long must you purify your sila before you practice meditation?

你在禅修之前，需要持戒清净多久？

one month or two months?

一个月还是两个月？

for lay people, to achieve purity of sila is not difficult

对于在家人来说，持戒清净不是很难

they just need to take precepts

在家人只需要持戒

you say panatipata veramani sikkhapadam samadiyami

例如你说：远离杀生戒等

and keep them and then your moral conduct is said to be pure

守持好它们，那么你就算持戒清净

you don’t have to worry about your moral conduct in the past whether it is pure or not, but

你不需要担心你过去的戒行，不用担心过去的戒行清净不清净

before practicing meditation

但是在禅修之前

your take the precepts and keep them and you are said to be

你受戒，持戒，

pure in moral conduct

这样你就算是戒行清净了

so you can practice meditation without worry without remorseful feeling

所以你这样去禅修，就没有忧虑和恶作

so it is easy for lay people to achieve purity of moral conduct

所以对于在家人，持戒清净很容易

but for monks it is a little difficult

但是对于出家众，就有点难

because you know monks have to keep many rules, how many rules?

因为，你们知道出家人要守很多戒，多少？

227 there are just fundamental rules, there are many more

这些只是基本的戒条，还有更多的

ok

好

and also there are different kinds of offenses

犯戒也分很多情况

say we break one rule, and then we come to one kind of offense

例如，我们违反了一个戒条，就有一个罪过

we break another rule, maybe we come to another kind of offense

破了另外一个戒条，就是另外一个罪过

and to get rid of that offense

为了处理这些罪过

we have to do something like confession

我们需要进行忏悔之类的事情

so confession is easy you just confess to another monk and that’s all

忏悔很容易，你只需要对另外一个僧人忏悔，就可以了

and confession in buddhism is just telling that you have done something wrong

佛教里的忏悔就是告诉别人：你做了错事

and then in the future you will refrain from doing it again

未来，你不会再犯

and just that

只是如此

and the other person say, ok, it is good to confess, and don’t do it in the future, something like that

那个人说：好，你忏悔很好，未来不要再犯了，诸如此类

but not like confession in catholicism

但是不同于天主教的忏悔

there you will be released from your sin

在天主教，你忏悔后就从罪中解脱出来

so here just we declare our transgression to another monk and that’s all

但是佛教里，只是向另外的僧人发露自己的罪过，仅此而已

but there is another kind of offense

但是还有一种罪过

that needs not just confession

不仅仅需要忏悔

but we have to give up the thing involved in this also

但是我们还要放弃牵涉到的事物

like we buy something with money

例如用钱去买东西

we handle money and buy the thing with money, then we come to offense

我们经手金钱，去买东西，我们就有罪过

in this case we have to confess and also we have to give up the thing involved

这样的话，我们需要忏悔，我们也要放弃买来的东西

and there is another kind of offense that needs monks to stay on probation for as many days as he covers up his transgression

还有一种罪过，僧人需要别住一段时间这段时间就是他隐瞒罪过的时间

if he covers for one hundred days, then he must be under probation for one hundred days

如果你隐瞒了罪过一百天，就需要别住一百天

if he conceals his offense for ten years, then he would be under probation for ten years

如果他隐瞒了罪过十年，就需要别住十年

so then it needs sangha to take him back into the fold of sangha so

然后需要僧团再将他召回到僧团

it is a little difficult

这就有点困难

it is difficult for monks to achieve purity of moral conduct

对于僧人，获得戒行清净就比较难

but lay people

但是作为在家人

you’re very fortunate

你们非常幸运

so you just take precepts and then you’re pure in moral conduct so

你只需要持戒，就是戒行清净

that is why at the retreat we make yogis take precepts very day

所以，在禅修营的时候，我们让行者每天都受戒

but precepts taken once will be with you for as long as you decide to keep

但是只要你受了戒，并且一直持戒，它就永远伴随着你

actually you don’t have to take precepts everyday but it is good to take precepts everyday

实际上你并不需要每天都受戒，但是每天受戒很好

reminding you of what you have to refrain from

可以提醒你不该做什么

and also reminding you of the purity of your sila

还提醒你戒行的清净

so first you do that before you practice meditation

所以，你在禅修之前就要如此

and then you should cut off the ten impediments that you may have

然后，你需要断除十种障碍

there are what are called impediments

这些所谓的障碍

some obstacles to your practice

是你修行的障碍

I cannot go in detail about all these

我不能详细讲解所有的障碍

so I will always refer you to visuddhimagga

我会总让你们参考清净道论

so

所以

you have to sever the ten impediments

你们要断除十种障碍

for example, a dwelling place, sometimes a dwelling place is a impediment for a monks

例如住所，有时候住所对于僧人是一种障碍

if he has to take care of the dwelling place

如果他要打理住所

because it is too old or because it is too new

因为住所太旧或者是新建的

there are something to repair you have to do the repair and so on

需要维修，你需要做维护等等

then you don’t get time for meditation

那么，你就没有时间去修行

so such a dwelling place is an impediment for that person

所以，这样的住所就是此人的障碍

so he must avoid that or he must go to another place, something like that

所以他就要避免这样的情况，需要去其他地方，等等

so you must cut off ten kinds of impediments

所以你们需要断除十种障碍

so that you can practice meditation without obstructions

这样你就能没有障碍地进行禅修

and then

然后

approach a good friend the giver of a meditation subject

亲近教授业处的善友

so you must find a teacher

你必须找到一位善友

a meditation teacher who will teach you meditation

他可以教导你禅修

and then take among the forty meditation subjects

从四十种业处中

that is suitable for your temperament

找到适合自己性格的业处

so you choose a subject of meditation with the help of a teacher

所以你依靠善友的指导，选择一个合适的业处

after that you should avoid a monastery unfavorable to the development of concentration and so on there are

然后，舍离不合适禅修的寺院

many kinds of places that are not suitable for meditation

有许多寺院并不适合禅修

when the, say, monastery is new

例如，寺院是新建的

when it is old, when it is close to a highway and so on

是老旧的，离大街很近等等

so the place where you pracitce meditation should be quite, secluded

所以，你禅修的地方必须安静，

and not crowded and so on so you have to choose this also

不嘈杂，等等，你需要选择

then he should cut off the lesser impediments

破除细障

two kinds of impediments, larger impediments and lesser impediments

有两种障碍：粗障、细障

that means if your nails are long, you should cut them, if your hair is long, you should cut

意思就是，如果你的指甲长了，就要剪短如果你的头发太长，你应该剪短

if you clothes are dirty you should wash and so on

如果你的衣服太脏了，你就要去清洗等等

so after cutting off the lesser impediments

除去细障之后

then you can get into the practice of meditation

你就可以开始禅修

so this kind of preparation

这种预备

a yogi must make

就是禅修者必须做的

suppose a yogi has done all these preparations

假设禅修者做了如此的预备

and also he has made for himself a kasina disk so

他也制作了一个遍禅的圆盘

When a beginner apprehends a particular sign from the earth disk, etc.,

当初学者观察地遍圆盘等时

that object is called the preliminary sign,

这个所缘就是遍作相

so he sits down and looks at the earth disk and

所以他坐下，观察地遍圆盘

then he puts his mind on the whole of the disk

将他的心安住在整个圆盘上

and then says to himself, earth, earth, earth, many times

然后观察：地、地、地，持续多遍

sometimes with his eyes open, sometimes with his eyes closed

有时候，眼睛睁开，有时候闭上眼睛

so during that time, that object or that sign is called a preliminary sign

在此期间，这个相就是遍作相

and his mental development at that time is called preliminary development

他的修习就是遍作修习

When that sign has been thoroughly apprehended

在透彻地观察该相之后 and enters into range of the mind door

并且呈现于意门

just as if it were seen by the eye,

如同他睁开眼睛看到的一样

that means when you have thoroughly memorize that disk

就是说当你完全记忆住了这个圆盘

and you can see it in your mind

你可以在心里看到它

you can see it with your eyes closed

眼睛闭上，也能看到

or you can see it even though it is not in front of you

或者即使它不在你面前，你也可以看到

so when you can see it in your mind like this when you have thoroughly memorize it

当你可以在心里这样观察它时，当你完全记忆住了它

then it is called the learning sign

这就被称为取相

now the word learning sign, I prefer another word

这里的英文单词，我喜欢换一个

you may say learned sign not learning sign

你可以说学到的相，而不是正在学的相

the sign that is learned or the sign that is memorized

这个相已经记住了

or the sign that is grasped

或者已经被抓取了

so a grasped or a learned sign

所以就是取相

or memorized sign

或者被记住的相

so when you can see the kasina disk in your mind like that

所以当你可以在心里这样观察这个遍相圆盘

then that image in your mind is called a learned sign

你心里的这个影相就是取相

or in pali it is called uggaha, uggaha nimitta

巴利语就是uggaha and that meditation becomes concentrated, that means now your concentration become better

而其时的修习则变得专注（等持）就是说你这时的定质量更高

because now you can see the sign even with your eyes closed

因为你现在即使闭着眼睛，也可以看到这个相

when one is thus concentrated one then applies oneself to meditation by means of that preliminary concentration based on that grasped sign,

如是专注者继续运用依于该取相的遍作定修习。

that means you take that grasped sign and then practice meditation on it saying, earth, earth, earth again and again

意思就是，你缘取该取相禅修，观察：地，地，地

as one does so, an object which is counterpart of that grasped sign becomes well established and fixed in the mind

当他如此修时，与取相类似的似相即安立及紧系于心

so that means that memorized sign

就是说这种取相

you concentrate on that memorized sign

你专注于这个取相

and now that memorized sign becomes well established and fixed in the mind

现在这个取相安立紧系于心

now that means it becomes more refined

意思就是它变得更加精细

during the time when it is the grasped sign the grasped or the learned sign is a exact replica of the disk

当取相是圆盘完全的复制

when there are some flaws or blemishes on the disk

如果圆盘上有一些缺陷

then the learned sign has those blemishes

取相上也有这些缺陷

suppose there are impressions of fingers on the earth disk

假设地遍圆盘上有一些指纹

then the learned sign has these impressions

那么取相上也有这些指纹

so it is like photocopy of the disk with its blemishes

所以这就像是复印，连缺陷也复印过去了

but when it reaches the stage of counterpart sign

但是到了似相阶段

these blemishes disappear

这些缺陷就消失了

and so it appears to him as smooth and shining

展现在他面前是的光洁的圆盘

so it is explained in visuddhimagga as it appears as if breaking out from the learned sign and a hundred times or a thousand times more purified

根据清净道论的解释，这个似相就像是脱胎于取相但是却是成百上千倍的精细

like the moon’s disk coming out from behind a cloud

就像是圆圆的月亮从云朵里出现

so

所以

the sign first it was a learned sign

首先是取相

and so it is the exact replica of the earth disk

这就是地遍圆盘的完全复制

now you practice meditation on that sign

现在你以此相进行禅修

seeing that sign in your mind

在心里观察这个相

and then that sign becomes more and more pure, refined

这个相变得越来越干净、精细

and it is fixed in the mind

紧系于你的心中

so when it is fixed in the mind, free from the flaws of the original object

当他紧系于你的心，没有原来所缘的缺陷

it has become a counterpart sign

就成了一个似相

and that counterpart sign is called a concept

这个似相被称为概念

it is not a reality, reality is the earth kasina

它不是实在之物，实在之物是地遍

now this is the image of the earth kasina

似相是地遍的影像

mental image of the earth kasina

是地遍圆盘的心理影像

and so it is not a ultimate reality but it is the concept

所以它不是究竟法，是概念

and it is born of meditation it is produced by your meditation

它是由禅修产生出来的

so that object is called a counterpart sign

所以这个所缘被称为似相

ok, let’s have a break

好，我们休息一下

Disk02track30

菩提字幕屋

Bodhi Fansubs ok, now how many of you saw the counterpart sign when you went down for break?

好，你们有多少人下楼休息的时候看到了似相？

did you look up to the sky?

你们看了夜空吗？

did you not see the moon?

你们难道没看月亮吗？

so counterpart sign is like that moon

似相就像是那个月亮

it is without blemish, it is shining

没有瑕疵，很光洁

and so

所以

from that moment on, that means, when the learned sign has changed to counterpart sign

“从此刻开始”意思就是当取相变成似相

access development is said to be accomplished

即已成就了近行定

so a person is said to gain access concentration when the counterpart sign appears to him

所以，当似相生起时，某人即获得近行定

so access development is accomplished consisting in concentration of the sense sphere

近行定的成就属于欲界

that access concentration is kamavacara, it belongs to sense sphere consciousness

近行定属于欲界心

in which the obstacles have been abandoned, so at that time the nivaranas or the hindrances are subdued.

及已舍弃了障碍，所以此刻诸盖已经被镇服

following this, as one cultivates the counterpart sign by means of access concentration

此后，以该似相及近行定继续修习

that means the yogi dwells on that counterpart sign again

意思就是：行者继续安住于似相

calling to his mind the counterpart sign

将心安住于似相

and practicing saying to himself, earth, earth, earth and so on

观察：地，地，地，等等

one enters the first jhana of the fine-material sphere.

他证得了色界初禅。

so in this way, he attains the first jhana

这样，他就获得了初禅

so first he looks at the disk with his eyes and memorize the disk

首先他用眼睛看圆盘，记住圆盘

so when he is memorizing the disk

当他在记忆圆盘时

that signs is called preliminary sign and his development is also called preliminary development

这个相就被称为遍作相，该修习即被称为遍作修习

when he is able to memorize that sign

当他能够记住此相

and he can see the sign without looking at it or with his eyes closed

闭着眼睛也可以看到这个相

he is said to obtain the learned sign or grasped sign

他就获得了取相

and at that time the development is still preliminary development

此刻，仍然是处于遍作修习

then he continues practicing meditation on that disk

他就此圆盘继续禅修

actually the image of that disk in his mind

实际上，是他心里的圆盘影像

since it is the image of the disk in the mind

因为是他心里的圆盘影像

it is not ultimate reality it is a concept

它就不是究竟法，而是概念

so he dwells on that object

所以他安住于这个所缘

and the sign develops into a counterpart sign that means

相就变成了似相

the blemishes, flaws and others begin to clear away

就是说，缺陷、瑕疵都不见了

and so the sign remains clean, clear and bright

这个相变得光洁明亮

and when he obtains the counterpart sign, his development is said to be access development

当他获得似相，他的修习就是近行修习

and at that time, access concentration also is obtained

此刻，他就获得近行定

so counterpart sign with access concentration

所以，近行定时刻的似相

preliminary sign and learned sign with preliminary development

遍作修习时的遍作相和取相

and he continues practicing meditation on that counterpart sign

他继续就这个似相进行禅修

and when his concentration becomes mature

当他的禅定变得成熟

then he is said to enter into the first jhana

他证得了初禅

so that means in his mind, a thought process arises

意思就是，他的心里生起了心路过程

taking the counterpart sign as object

以似相为所缘

and when it becomes jhana

当它成为禅那

then it belongs to rupavacara or fine-material sphere

它就属于色界

so if you remember the thought process of jhana

所以如果你记得禅那的心路过程

you will notice that

你就会注意到

preceding the jhana thought moment are the four sense-sphere types of consciousness

在禅那心路过程之前，是四个欲界心

preparation, access, conformity and then change of lineage

遍作、近行、随顺、种姓

and then after change of lineage there is jhana

种姓心之后，就是禅那心

so at that moment he is said to enter into jhana or actually get the jhana

此刻，他就证得了禅那

since it is the first one he gets, it is called first jhana

因为这是他证得的第一个禅那，所以被称为初禅

after getting the first jhana, following this

获得初禅之后

one masters the first jhana by means of the five kinds of mastery—他再修习初禅的五自在

so after getting the first jhana

获得初禅之后

you cannot get to second jhana yet

你还不能进入二禅

you have to be very familiar with the jhana

你需要对这个禅那很熟悉

the first attainment of jhana is just one moment

初禅的获得只是一刹那

this jhana consciousness arises just one moment

这个禅那心的生起只是一个刹那

and then bhavanga follows

然后就是有分心

so just one moment, it is very brief

所以只是一个刹那，非常短暂

so it is not enough for you to get higher jhanas

这还不足以让你获得更高的禅那

so you have to make yourself very familiar with the first jhana

你需要让自己对初禅很熟悉

and there are five kinds of masteries you can practice on that jhana you have attained

你可以对你获得的这个禅那修习五自在

so those five kinds of mastery are

这五个自在是：

adverting, attainment, resolution,

转向、入定、决意、

emergence and reviewing

出定及省察

so these are called the five masteries

这就被称为五自在

for five masteries, please turn to page 342

五自在，看第342页

Of these, mastery in adverting is the ability to advert to the different jhana factors

这五自在中，转向自在是能够转向各种禅支的能力：

such as vitakka, vicara, etc.,

例如：寻、伺等等

quickly and easily in accordance with one’s wish.

随心所欲地、轻易地转向

now after getting the jhana

获得禅那之后

there follows a thought process called reviewing thought process

有一个审察的心路过程

now reviewing thought process takes the factors of jhana as object

审察的心路过程以禅支为所缘

so if it is a first jhana, there are five jhana factors

如果是初禅，就有五个禅支

so on each one,

一个接着一个

there is reviewing thought process for vitakka, reviewing thought process for vicara

寻的审察心路过程、伺的审察心路过程，等等

before really reviewing the mind must turn to these factor

在真正审察之前，心必须转向这些禅支

so that turning to the factors is what is called here adversion

这种转向就是：转向自在

so that turning a yogi must be very familiar with

行者必须非常熟悉这种转向自在

that means when he wants to and what he wants to he must be able to turn to that object which are the vitakka and vicara and so on

就是说，他必须能够转向所缘，即，寻、伺等等

so that is called the adverting mastery

所以这就被称为转向自在

and then next is mastery in attainment

下一个是入定自在

it is the ability to attain the different jhanas quickly and easily

就是迅速轻易地证得各种禅那的能力

without many bhavangas arising in the process of the attainment

而且在达到入定的过程中并没有很多的有分心生起

that means if a person wants to get into first jhana, he must be able to get into it quickly

意思就是，一个人希望获得初禅，他必须能够迅速进入初禅

if you want to into the second jhana he must be able to get into it quickly and so on

如果你希望获得二禅，就必须能够迅速进入二禅，等等

so this is mastery in attainment

这就是入定自在

the third one is mastery in resolution

第三个是决意自在

now resolution is the ability to remain in the jhana for length of time

决意就是安住于禅那时间长度的能力

determining by one’s prior resolution

决定于他自己事先所决定的入定时间

so although it is resolution, actually it is the ability to stay in the jhana as long as one wishes

决意实际上就是一种随心所欲安住于禅那的时间

so before getting into the jhana, a person may wish or make a resolution

在进入禅那之前，他可能会进行决意

may I be in this jhana for one hour

我希望在此禅那中安住一个小时

or may this jhana last for one hour or two hours and so on

或者希望这个禅那持续一个小时、两个小时等等

and at the exact time he gets out of the jhana

时间到了，他就会精确地出定

so the ability to stay in the jhana or to remain in the jhana for as long as one wishes is called mastery in resolution

所以随心所欲地按照自己决定的时间安住于禅那，这种能力就是决意自在

and then mastery in emergence is the ability to emerge to get out from the jhanas quickly and easily

出定自在就是轻易及迅速地从禅定中出来的能力

so at the end of that period

在此阶段结束时

he had resolved he must be able to get out of the jhana quickly

他已经决意他必须能够从禅那中迅速出来

and at the time he resolved

如同他决意的时间那样

so that is called mastery in emergence

所以这就被称为出定自在

that is getting out of jhana

就是从禅定中出来

so the mastery in attainment is getting into jhana

入定自在就是进入禅定

mastery in emergence is getting out of jhana

出定自在就是从禅定中出来

and mastery in resolution is ability to stay in the jhana for as long as one wishes

决意自在就是随心所欲地安住于禅那的能力

and mastery in reviewing

审察自在

is the ability to review the jhana from which one has just emerged

就是在出定之后，审察刚才所证入禅那的能力

so this reviewing and the first one adverting go together in one thought process

这种审察自在和转向自在在同一个心路过程里

you know if you go back to the fourth chapter and look at the diagram of the jhana thought process

如果你回到第四章，找到禅那的心路过程

you will see that it begins with bhavanga

你就看到它是以有分心开始的

and then mind door adverting

然后是意门转向

and then preliminary and so on and then jhana

然后是遍作等等，然后是禅那

so the mind door adverting is what is called here the mastery in adverting

这里的意门转向就是转向自在

and javanas in that sense-sphere thought process are called reviewing

在这个欲界心路过程中的速行就是审察自在

so they belong to the same thought process

所以，它们属于同一个心路过程

so the ability to review the jhana factors from which one has just emerged is called mastery in reviewing

所以审察刚才所证入的禅支的能力就被称为审察自在

so a yogi must practice so that he gain these five kinds of mastery over first jhana

所以禅修者需要通过修习，他就能获得初禅的五自在

and besides these five masteries, the meditator is also encouraged to develop skill in extending the visualized counterpart sign by gradually increasing its size until it appears as if encompassing the entire world.

除了这五个自在，也鼓励禅修者掌握如何渐次扩大遍处似相，直至遍布整个无边宇宙

so the counterpart, even the learned sign can be extended in one’s mind

似相，即使是取相，都可以在心里扩大

first, it may be just the same as the kasina disk about ten inches in diameter

开始的时候，它可能与遍禅的圆盘一样大，直径10英寸

then he can extend it little by little

然后他可以一点点扩大

until it encompasses the whole world

直到遍布至整个宇宙

this also he has to practice

他也需要这样修习

so after he has the gained the five kinds of mastery over first jhana

他获得初禅的五个自在后

then by striving to abandon the successive gross factors such as initial application etc

然后，努力相继舍弃寻等粗的禅支

and to arose the successive subtle factors

相继生起细的禅支

such as sustained application etc, one enters the second jhana etc

例如伺等，他就证入二禅。

so that means

意思就是说

there are five jhana factors

禅支一共有五个

and the preceding factors are in comparison with the succeeding factors are called gross

前一个禅支相对于后一个禅支被称为粗禅支

and the succeeding factors are called subtle

后一个禅支被称为细的禅支

so in comparison with vicara, vitakka is gross

所以，相对于伺，寻就是粗的禅支

and vicara is subtle

伺是细禅支

but vicara is again gross, piti is subtle

但是伺是粗禅支，喜是细禅支

piti is again gross, sukha or happiness is subtle

喜是粗禅支，乐是细禅支

and sukha is again gross, upekkha is subtle

乐是粗禅支，舍是细禅支

now a person who wants to get higher jhanas

如果想获得更高的禅那

must eliminate these factors

就要消除这些禅支

first he must find fault with these factors

他必须找到这些禅支的过患

it is like a person who has got a BA degree

就像一个人获得了学士学位

wants to get MA degree

现在希望获得硕士学位

and one who has a MA degree goes for Phd and so on

获得了硕士学位之而后，想获得博士学位，等等

so after getting first jhana suppose a person wants to get second jhana

证得初禅之后，假设禅修者想获得二禅

first, he must gain mastery over the first jhana

首先，他必须获得初禅的五自在

and then he must find fault with the first jhana

然后他必须找到初禅的过患

if he cannot find fault with the first jhana

如果他找不到初禅的过患

he cannot go beyond that

他就不能超越初禅

now this first jhana has five factors

初禅有五个禅支

and vitakka means thinking

寻，意思就是思考

vitakka takes the mind to different objects

寻让心缘取不同的所缘

so vitakka is a little distracting

所以寻有一点散乱

and it is close to mental hindrances

它与盖也比较近

so what if I can eliminate the vitakka

如果能够消除寻，那怎么样？

so if there is no vitakka, there is less chance for mind to be distracted

如果没有寻，心就不容易散乱

so he finds fault with the factor vitakka

所以他就找到寻禅支的过患

and he sees vicara as subtle, he sees vicara as peaceful

以伺为更精细，更宁静

vicara is better than vitakka

伺比寻更好，诸如此类

with that desire in mind, he practices meditation

心里有这种欲求，他继续禅修

and when the jhana arises

当生起禅那的时候

according to his wish, that jhana is without the first factor vitakka

按照他的愿望，这个禅那就没有第一个禅支寻

so his jhana has only four factors

所以这个禅那只有四个禅支

without vitakka, so

没有寻禅支，所以

vicara, piti, sukha and ekaggata

伺、喜、乐、一境性

again he must practice to gain mastery over the second jhana

他必须修习获得二禅的五自在

and then he wants to get third jhana, now he must find fault with the second jhana

如果他想获得三禅，现在就必须找出二禅的过患

second jhana is vitakka, vitakka and vicara are friends

二禅里是伺，寻和伺是朋友

so when you accept vicara, vitakka may come

如果你接受伺，寻也可能会来

so it is good that vicara is also eliminated

所以，最好将伺也消除掉

and piti is much better

喜更好

much more subtle and much more peaceful

喜更精细，更安静

so he practices meditation with that wish

所以他带着这个愿望修习

and when the next jhana arises in him

就会生起下一个禅那

according to his wish that jhana is without vicara

根据他的愿望，这个禅那就没有伺

again after getting the second jhana

获得二禅之后，

he wants to gain third jhana, after getting the third, he wants to gain fourth, fifth and so on

他希望获得三禅，获得三禅后，他希望获得四禅、五禅，等等

so in order to gain the higher jhanas

为了获得更高的禅那

he must first find fault with the lower jhanas

他必须首先找出低一级禅那的过患

and he must eliminate the factors one by one

他必须一个接一个消除禅支

so by striving to abandon the successive gross factors such as initial application etc

通过努力相继消除粗重的禅支，诸如：寻等

and to arose the successive subtle factors such is sustained application etc

相继生起精细的禅支，例如伺等等

one enters a second jhana etc in due sequence according to one’s ability

禅修者根据自己的能力相应进入二禅等等

so in this way, a yogi gets first jhana, second jhana, third jhana, fourth jhana and fifth jhana

这样的话，禅修者获得初禅、二三四五禅

if a yogi is an intelligent person

如果禅修者是利根者

and he can eliminate vitakka and vicara at one stroke

你就可以一次性消除寻、伺禅支

then for him, there are only four jhanas, not five

所以，就只有四个禅那，不是五个禅那

as I said before, in the discourses

如同我之前讲过，在佛经里

almost always four jhanas are mentioned

几乎总是提到四个禅那

not five

而不是五个禅那

there is one place, in the discourses

在佛经里，有一处

that indicates that there are five jhanas

暗示有五个禅那

but not expressly mentioned

但是并不是明确地这样讲

but in abhidhamma both methods are mentioned, four jhana method and five jhana method

但是在阿毗达摩里，有两种提法：四个禅那和五个禅那

so what is the difference between four jhana method and five jhana method

四禅那和五禅那的说法有什么不同呢

that is the ability of the yogi to eliminate two factors at once

也就是禅修者是一次消除两个禅支

and only one factor at a time

或者一次只消除一个禅支

so if a yogi can eliminate only one factor at a time

如果禅修者一次只能消除一个禅支

for him there are five jhanas

对于他来说，就有五个禅那

if he can eliminate vitakka and vicara at once, then there are only four jhanas for him

如果他能一次性消除寻、伺，那么对他来说，就只有四个禅那

so this is how a person gets jhana practicing kasina meditation

这就是禅修者如何通过遍禅来获得禅那

thus the counterpart sign is found in 22 meditation subjects

因此，在22个禅修业处里存在似相

the earth kasina etc

地遍等等

but of the remaining 18 subjects

对于剩下的18个业处

the illimitables or the limitless ones occur with the concept of beings as their object

四无量则取有情的概念为所缘而出现

now metta, karuna, mudita and upekkha, loving-kindness, compassion, sympathetic joy and equanimity

慈悲喜舍

when a yogi practices these four he takes beings as object

当禅修者修习此四无量时，他以众生为所缘

since beings are not ultimate reality but concept, they are called concept of beings

因为众生不是究竟法，而是概念，他们就被称为有情的概念

so most jhanas take beings as object

所以大多数禅那以众生为所缘

so this is how a yogi gets first, second, third, fourth and fifth material jhanas

禅修者就是这样获得色界初禅、二三四五禅

now the immaterial jhanas or the immaterial attainment

现在看无色界禅那

Next one withdraws any kasina except the space kasina,

此后，除了虚空遍之外，他抽掉任何一种遍处的似相

and does the preliminary work by contemplating the space that remains as infinite.

然后以观察所留下来的无边空间进行预作

when a person who has obtained let’s say five jhanas

当禅修者获得，假设是五个禅那

who has obtained the five jhanas

他获得了五个禅那

wanted to get the first immaterial jhana

希望获得无色界初禅

he must first enter into the fifth jhana he has obtained

他必须首先进入他获得的五禅

and then withdraws the kasina except the space kasina

然后他抽掉除了虚空遍之外的遍处

now there are ten kasinas

有十个遍处

so among them space kasina cannot be withdrawn

其中，虚空遍不能抽除

so space kasina is excepted

所以排除了虚空遍

so that yogi withdraws the kasina

禅修者抽掉遍处

and does the preliminary work

进行预作

that means practice meditation on that actually here kasina means sign

意思就是在禅相的基础上进行禅修

counterpart sign

禅相就是似相

so by contemplating the space that remains as infinite

观察所留下来的无边空间

now a person gets into the fifth jhana

禅修者获得五禅

and let us say, his fifth jhana takes the counterpart sign of earth kasina as object

我们假设他的五禅是以地遍的似相为所缘

so he takes the counterpart sign of earth kasina as object

他以地遍的似相为所缘

and then he stops paying attention to that counterpart sign

然后他停止对这个似相的专注

so when he stops paying attention to that counterpart sign

当他停止对这个似相的专注

at that counterpart sign disappears

这个似相就因此消失了

and in its place only space remains

在它的位置就只有空间留下来

now he takes that space as the object of his meditation

现在他以这个空间作为禅修的所缘

there is nothing in the space

这个空间里什么也没有

so he takes that space as object

他以此空间为所缘

by doing so, one enters the first immaterial attainment

这样，他就进入无色界第一个禅定

so he contemplates on that space

他审察这个空间

saying to himself

他对自己说：

infinite space, infinite space, infinite space and so on

空无边、空无边、空无边，等等

and then he gets the first immaterial attainment

他就获得第一个无色界禅定

then he gets the first immaterial jhana

他就获得第一个无色界禅那

the first immaterial jhana is base of infinite space

第一个无色界禅那就是空无边处

when one does the preliminary work by contemplating the first immaterial sphere consciousness as infinite

当他通过审察第一个无色界禅心为无边进行预作时

one enters the second immaterial attainment

他就进入了第二个无色界禅定

after getting the first immaterial jhana

获得第一个无色界禅那之后

he wants to get the second immaterial jhana

他就希望获得第二个无色界禅那

in that case he takes the first immaterial sphere consciousness as object

这样，他就以第一个无色界禅心为所缘

and contemplates on it as infinite consciousness, infinite consciousness, infinite consciousness

观察它为：识无边、识无边、识无边

and then he gets the second immaterial jhana

然后他获得第二个无色界禅那

so the first immaterial jhana takes the, what?

所以第一个无色界禅那以什么为所缘

space, right?

空间，对吧？

so first immaterial jhana takes the space as object

第一个无色界禅那以空间为所缘

but the second immaterial jhana takes the first immaterial sphere consciousness as object

但是第二个无色界禅那以第一个无色界心为所缘

so when he gets the second immaterial jhana

所以当他获得第二个无色界禅那

there is no first immaterial jhana

就没有第一个无色界禅那

so when he wants to attain the third immaterial jhana

当他希望获得第三个无色界禅那

he contemplates on the nothingness or absence of the first immaterial consciousness

他审察第一个无色界心的无所有

so he gets the second immaterial jhana

当他获得第二个无色界禅那

there is no first immaterial consciousness

就没有第一个无色界心

the first immaterial consciousness has disappeared

第一个无色界心消失了

it is now absent, it is nothing

它现在没有了，无所有

so now the yogi takes that nothing of first immaterial sphere consciousness as object

现在禅修者以第一个无色界心的无所有为所缘

and concentrate on it, now practices meditation on it saying, there is nothing, there is nothing, there is nothing

专注于其上，进行禅修，说：无所有，无所有，无所有

and then he gets the third immaterial jhana

然后他就获得了第三个无色界禅那

so the third immaterial jhana takes that nothingness as object

第三个无色界禅那以此无所有为所缘

not ordinary nothingness, but nothingness of the first immaterial sphere consciousness

不是一般性的无所有，是第一个无色界心的无所有

when he wants to get the fourth immaterial jhana

然后他想获得第四个无色界禅那

he takes the third immaterial sphere consciousness as object

他以第三个无色界心为所缘

and contemplates on it as this is peaceful, this is sublime

审察它的平静和殊胜

this is sublime because it can take even nothingness as object

它之所以殊胜，是因为它甚至可以以无所有为所缘

it is not easy take nothing as object

以无所有为所缘并不容易

but it is so subtle, it is so sublime that it can take the nothingness of the first immaterial sphere consciousness as object

它是如此地精细，如此地殊胜，它可以以第一个无色界心的无所有为所缘

contemplates on that nothingness saying to himself

审察那个无所有，告诉自己：

this is peaceful, this is sublime, this is peaceful, this is sublime

这是安静的，这是殊胜的

and then he gets the fourth immaterial jhana

然后他获得了第四个禅那

so this is how a yogi gets the four immaterial jhanas one after another

这就是禅修者相继获得四个无色界禅那的方法

the explanation for attainment of jhanas is not explained here

禅那的获得在这里没有进行解释

probably because it has been explained in the first chapter

可能是因为在第一章已经讲过了

so you go back to first chapter, page 32 and 33 and you will find how a yogi attains the immaterial jhana

所以，大家回到第一章，32和33页，你就可以看到禅修者如何获得无色界禅那

yes, base of infinite space,

是的，空无边处

the base of infinite consciousness

识无边处

the base of nothingness

无所有处

and the base of neither perception nor non-perception

非想非非想处

so the fourth immaterial jhana

第四个无色界禅那

and also the fourth immaterial sphere consciousness is called neither perception nor non-perception

第四个无色界心被称为非想非非想

that means the mind has become so subtle

意思就是说这个心很微细

that it is almost not there

几乎不存在

very, very subtle mental activity remains

只残存了非常非常微细的心的活动

so it cannot be said it is there

所以不能说心存在

and it is cannot be said that it is not there

也不能说心不存在

so it is called neither perception nor non-perception

所以被称为非想非非想

perception here means not saññā only

想，这里不仅仅指saññā

perception here means just mind

想这里是指“心”

it is so subtle that it is almost non-existent

它是如此细微它几乎不存在

but still it is there and so we cannot say it is or it is not

但是它还是存在，所以我们不能说它存在，也不能说他不存在

it is explained in visuddhimagga by a simile

在清净道论里有一个比喻

a monk and his pupil, a sāmaṇera a novice went on a journey

一个僧人和他的弟子一位沙弥在行脚

so the novice went ahead

这个沙弥走在前面

and the novice saw some water on the road

这个沙弥在路上看到有水

so he saw some water on the road, he said, bhante there is water

当他看到路上的水的时候，他就说：尊者，路上有水

then his teacher the monk said,

他的师父就说

bring the bathing robe, I want to take a bath

把洗澡巾拿过来，我想洗个澡

then he said bhante there is no water

然后他说：尊者，没有水

first he said there is water

他开始说有水

but next he said there is no water, now

然后又说没有水

when he said there is water, there is enough water to wet the feet of them

当他说有水的时候，就是说这水够他洗脚

but when he said there is no water, it means there is not enough water to take bath in

当他说没有水时，意思是，这些水不够洗澡

so in the same way

同样地

the mind has become so subtle when it reaches this fourth arupavacara consciousness

当心到达第四个无色界心的时候，很细微

that it is almost non-existent

几乎不存在

but still it is there and so it is called neither perception nor non-perception

但是，心还是在那里，被称为非想非非想

so these are called the four immaterial jhanas

这些就是四无色界禅那

and a person who gets these immaterial jhanas and dies with them

获得这些禅那，并带着这些禅那死亡的人

will be reborn as immaterial brahmas

会投生到无色界梵天

without physical bodies, just mind there

在那里没有色身，只有心

and we might think

我们可能会想

it will be good to be reborn as the arupavacara brahmas

投生为无色界梵天可能很好

no physical body and so you do not have pain

没有色身，所以没有疼痛

you do not have diseases and so on

你不会生病，等等

it would be very good

这样应该很好

but it is called one unsuitable place

但是，它被称为不合适的处所

because there is only mind, there is citta and cetasika and none physical body

因为只有名法，只有心和心所，没有色身

those that are reborn there cannot hear the teaching of the buddha

投生到那里的众生不能听闻佛陀的教法

they cannot see the buddha because they have no eyes

他们看不到佛陀，因为他们没有眼睛

they cannot hear the teaching of the buddha because they have no ears

他们听不到佛陀的教法，因为他们没有耳朵

and so they cannot get any benefit from the buddha and his teachings

所以他们不能从佛陀和佛陀的教法里受益

so they are called, let’s say unsuitable places

所以那里被称为不合适的处所

With the other ten meditation subjects, when one does the preliminary work by taking the virtues of the Buddha, etc., as one’s object,

对于其他十种业处，当他取佛陀等的功德为目标进行预作

when that sign has been thoroughly acquired,

当他透彻地获取该相时

one becomes concentrated upon it by means of preliminary development

他即已经通过遍作修习变得专注于它

and access concentration is also accomplished.

同时也成就了近行定

so by practicing the recollection of the virtues of the buddha and so on

通过忆念佛陀的功德等等

one can reach only access concentration or neighborhood concentration

禅修者只能获得近行定

and one cannot get jhana

不能获得禅那

I have explained this before

我之前也解释过这点

because there are profound things and also one has to take many things as object and so

因为那是很深奥的所缘，禅修者需要以很多东西为所缘

the concentration cannot reach the level of absorption or jhana concentration

他所获得的定不能达到禅定的程度

so only access concentration or neighborhood concentration can be obtained through the practice of recollection of virtues of buddhas and so on

所以通过修行佛随念等只能获得近行定

so now please go to the forty kammatthanas at a glance

现在看：四十业处概述

it is in the book and also in the handout

书上和资料上都有

in the book it is on page 334 and 335

书上的是334页和335页

so on the first column on the forty subjects of the meditation

第一列就是禅修的四十业处

and then

然后

the other columns are temperament, development, sign and jhanas

其他几列是：性格、阶段、禅相和禅那

earth kasina is suitable for people of all temperament

地遍适合所有性格的人修习

and by practicing earth kasina there is preliminary development, access development and absorption development

通过修习地遍，有遍作阶段、近行阶段、安止阶段

and there is preliminary sign, learned sign and counterpart sign

有遍作相、取相、似相

and one can reach first to fifth jhana by the practice of earth kasina

通过修地遍可以获得初禅到五禅

so you read like that

你可以以此往下看

water kasina, fire kasina, air kasina and so on

水遍、火遍、风遍等等

now blue kasina is suitable for hateful temperament

蓝遍合适嗔行者

and the others are the same

其他的都一样

and then space kasina is suitable for all temperament and light kasina also suitable for all temperament

虚空遍适合所有性格，光明遍也是适合所有性格

then foulness ten

然后是十不净

bloated corpse is suitable for lustful temperament

肿胀的尸体，适合贪行者

and there can be preliminary development, access development, absorption development

可以有遍作、近行和安止修习阶段

preliminary sign, learned sign and counterpart sign

遍作相、取相和似相

but one can get only first jhana

只能获得初禅

no second, third, fourth and fifth jhana

没有二三四五禅那

and the other one is discolored, festering, dismembered

其他的是：青淤、脓烂、断坏

eaten, scattered, mutilated, bloody, worm infested, skeleton

食残、散乱、斩斫离散、血涂、虫聚、骸骨

there are all suitable for lustful temperament

这些都适合贪行者

and all development, all signs

所有阶段、所有禅相

and they can lead to, or the attainment of first jhana only

它们只能导向初禅

and then ten recollections

然后是十随念

recollection of the buddha is suitable for faithful temperament

佛随念适合信行者

and there is preliminary development, access development but no absorption development

有遍作、近行阶段，没有安止阶段

and preliminary sign, learned sign

遍作相、取相

but no counterpart sign

但是没有似相

and no jhana can be obtained through the practice of recollection of the virtues of the buddha

通过修习佛随念不能获得禅那

the same with dhamma, sangha

法随念、僧随念也是如此

and there one is missing

这里少了一个

so please write down after sangha, morality

僧随念之后，请写上戒随念

and faithful yes

信行者，是的

and development, the same as above

修习阶段，同上面的一样

preliminary and access, no absorption

遍作、近行，没有安止

and sign also

禅相也是如此

preliminary, learned, no counterpart sign

遍作相、取相，没有似相

and no jhana

没有禅那

and recollection of generosity

施随念

recollection of devas

天随念

are suitable for faithful temperament and so on

适合信行者，等等

and recollection of peace is suitable for intellectual temperament

寂止随念适合知识行者

and the others, same, you cannot get jhana by practice of recollection of peace or recollection of death

其他的，同样的，你不能通过修习寂止随念和死随念获得禅那

and then recollection of the body

然后是身至念

it is suitable for lustful temperament

适合贪行者

and there is preliminary development, access development

有遍作阶段、近行阶段

and absorption development

安止阶段

and there can be preliminary sign, learned sign and counterpart sign

可以有遍作相、取相和似相

and only first jhana can be attained

只能获得初禅

breathing

入出息念

recollection of breathing or mindfulness of breathing meditation is suitable for deluded temperament and discursive temperament

入出息念适合痴行者和散漫行者

three developments, three signs and first to fifth jhana

三个阶段、三个禅相、初禅到五禅

then illimitables or limitless ones

无量

loving-kindness, compassion, appreciative joy and equanimity

慈悲喜舍

so they are suitable for hateful temperament and the others

它们适合嗔行者

there are no counterpart signs for these illimitables

关于这些无量，没有似相

but they can lead to the attainment of first to fourth jhana

但是它们可以导向初禅到四禅

and equanimity can lead to fifth jhana

舍可以导向五禅

and then one perception, foods as loathsome

一想：食厌想

it is suitable for intellectual temperament

适合知识行者

and

并且

only two developments, two signs and no jhana

只有两个阶段、两个禅相，没有禅那

and analysis into four elements, again, intellectual temperament

四界分别，也是知识行者

and two developments, two signs and no jhana

两个阶段、两个禅相、没有禅那

immaterial states

无色

are suitable for all temperaments

适合所有性格

and all three developments, three signs

所有三个阶段、三个禅相

and first immaterial sphere jhana

第一个无色界禅那

second, third, fourth immaterial sphere jhana and so on

第二三四无色界禅那等等

so this is a chart to understand the forty meditation subjects

这就是用来理解四十业处的表格

by temperament, development, sign and jhana

分了：性格、修习阶段、禅相和禅那

now, we come to the last section in samatha meditation, that is direct knowledge or in pali, abhiññā我们现在来看止禅的最后一节：神通

having emerged from the fifth jhana taken as a basis for direct knowledge,

从作为神通基础的第五禅出定之后

having adverted to the resolution, etc.,

转向决意等等

when one does the preliminary work,

他即如此进行预作

one enters into the fifth fine-material sphere jhana occurring by way of direct knowledge

他进入产生神通的第五个色界禅那

with respect to such objects as visible forms, etc.

以可见色等为所缘

this is the description of how direct knowledge arises

这就是神通产生的过程

how abhiññā is attained

怎样获得神通

so in order to attain abhiññā为了获得神通

one has to have attained the five jhanas

禅修者需要获得五禅

actually not only five jhanas

实际上不仅仅是五个禅那

one has to have attained all jhanas both material and immaterial

禅修者需要获得所有色界和无色界禅那

but he must make the fifth material jhana as a basis for his direct knowledge

但是他需要以第五个色界禅那作为神通的基础

so a person who has attained all eight jhanas or all nine jhanas

所以获得所有八个或九个禅那的人

must entered into the fifth jhana if he wants to gain abhiññā如果想获得神通，必须进入第五个禅那

and that fifth jhana is here called a basis jhana

这个第五禅在这里被称为基础禅那

so it is the basis for direct knowledge

这是神通的基础

and then having adverted to the resolution etc

然后转向决意等等

so there is a kind of resolution thought process

在这里有一个决意的心路过程

and when does the preliminary work

当他进行预作时

one enters into the fifth fine material sphere jhana

他进入第五个色界禅那

so then the fifth fine material jhana arises by way of direct knowledge

所以第五禅那以神通的形式生起

so direct knowledge is actually the fifth jhana

所以，神通实际上就是第五个禅那

the fifth jhana especially developed

是特别开发的第五禅那

not the ordinary fifth jhana

不是普通的第五禅那

but after getting all the nine jhanas

获得了所有九个禅那之后

a yogi must be very familiar with the jhanas

禅修者必定非常熟悉禅那

he must be able to practice jhana, taking earth kasina as object

他必定能够修习禅那，以地遍为所缘

fire kasina as object and so on

以火遍等等为所缘

and so there are fourteen ways of making himself very familiar with the jhanas

他让自己熟悉禅那的方法有十四种

so they are mentioned in visuddhimagga

在清净道论里有介绍

and then

然后

he must get up from that basis jhana

他必须从基础禅那中出来

and he enters into another thought process

进入另外一个心路过程

so with that thought process

通过这个心路过程

he makes some preliminary work

进行预作

that means if he wants to create a hundred images of himself

意思就是：如果他想显现一百身

then he may say, let me become a hundred, let me become a hundred

他就决意：让我显示一百身，让我显示一百身

and then he enters into fifth jhana again

然后他再次进入第五禅那

and after that fifth jhana, comes the abhiññā or direct knowledge

通过第五禅那，神通就出来了

with the arising of that direct knowledge

通过神通

now he becomes a hundred persons

他就变成了一百身

you have heard the story of cūḷapanthaka

你们听过周利槃陀伽的故事

he was very dull and he could not even memorize a four-line stanza in three months

他根器非常钝，他三个月都记不住四行偈颂

so his elder brother was disappointed with him

所以他的哥哥对他很失望

so one day

有一天

a devotee invited all monks at the monastery for lunch

有一个信众邀请寺院的所有出家人应供

and his elder brother accepted for all except his younger brother

他的哥哥让所有其他出家人接受应供，但是没让周利槃陀伽去

so he was left out

所以周利槃陀伽就被排除了

so he was sorry, he was crying

他感到很难过，就哭起来了

so on that day

应供的那天

his brother and other monks went out

他的哥哥和其他僧人就去应供了

and he was crying and so buddha saw him and

佛陀看到他在哭泣

buddha asked him why he was crying and he told the story to the buddha

佛陀问他为什么哭，他就告诉了佛陀事情的原委

so the buddha gave him a piece of cloth or handkerchief or something like that

佛陀然后给他一块手巾之类的东西

and to look at that cloth

他看到这块手巾

so he took the cloth and to his hands and he looked at the cloth and maybe he was massaging the cloth or something

他用手接过手巾，看着手巾可能是因为他用手摩挲了这块手巾

so the cloth became soiled

手巾就变脏了

because of his hands sweated and others

因为他的手上有汗之类的东西

and so he saw that the cloth which was clean has now become dirty when in contact with this physical body

他看到干净的手巾因为和身体接触一下子变脏了

and so he got the sense of foulness at that time

当时他就获得了不净的观念

he practiced meditation

他进行禅修

and he became an arahant

然后就成了阿罗汉

now a person who cannot memorize a four-line stanza in three months

他三个月都记不住四句偈颂

became an arahant by looking at the cloth

因为看到一块手巾就成为了阿罗汉

so after he became an arahant

成为阿罗汉之后

it was time for lunch for the sangha, right?

僧团那天中午要去应供，对吧？

so the buddha went to the house where the sangha was invited

佛陀去了那一家去应供

and then the person offered food

那家居士供养食物

and he wanted to dedicate his dana, pouring water

他希望作供养，倒水

and then buddha said, wait, there is one monk at the monastery, go and bring him

然后佛陀说，等一下，寺院里还有一个僧人，去把他叫过来

so the man went back to the monastery to bring the monk

那个居士去寺院邀请周利槃陀伽

and at that time, the monk knew that some people are coming to take him to the monastery

当时，周利槃陀伽知道有人到寺院邀请他

and so he created a thousand images of himself in the monastery

所以他就在寺院显示了一千个分身

so when the man went to the monastery he saw not one but a thousand monks

当那个居士到寺院，他看到的不是一个僧人，而是一千个僧人

some sitting, some walking, some reciting and so on

有的坐着，有的行走，有的在诵经，等等

and so they did not know what to do

所以那个居士不知道该怎么办

so they went back to the buddha and

所以他回去告诉佛陀

reported that, bhante, we saw not one monk but there are thousand monks

尊者，我看到的不是一个僧人，而是一千个僧人

so buddha said, go back

佛陀说：再回去

and then said, please cūḷapanthaka

到寺院里说：周利槃陀伽尊者

come with us

请来应供

so they went back and they talked to all the monks, please venerable cūḷapanthaka, come with us

他再回到寺院，对所有僧人说：周利槃陀伽尊者，跟我去应供

then everybody said, I’m cūḷapanthaka, I’m cūḷapanthaka

所有的僧人都说：我是周利槃陀伽

so next time buddha said

他又回去，佛陀告诉他

now when they said cūḷapanthaka, you just hold the hand of one who says first

当他们说自己是周利槃陀伽的时候，你抓住第一个回答者的手

so

这样

he went back and again, say, please cūḷapanthaka come with us, and then say

他回到寺院说：周利槃陀伽，与我去应供

one of them says, I’m cūḷapanthaka, they hold the hand of the monk and then all other images disappear and only he remained

其中一个人说，我是周利槃陀伽，他就抓住他的手，其他人就都消失了

so he was taken to the house and he took food

然后，周利槃陀伽就被带到居士家应供

buddha asked him to gave a dhamma talk

佛陀让他作一次开示

and it is said that he gave a very profound dhamma talk

据说，周利槃陀伽当时进行了甚深的佛法开示

now he had become an arahant and so all the learning came to him

他成了阿罗汉之后，一下子具备了所有知识

so he was familiar with all the teachings of the buddha at that time he gave a dhamma talk, maybe according to the teachings of the buddha

他当时就熟悉了佛陀的所有教法，可能就根据佛陀的教法进行开示

so here cūḷapanthaka transformed himself into a thousand persons a thousand images by this direct knowledge

这里，周利盘陀伽通过神通将自己变成一千个分身

so when a person wants to get into direct knowledge

当一个人想获得神通

and first he must have nine jhanas already

首先他必须具有九个禅那

and then he must get into the fifth jhana as a basis for that direct knowledge

然后，他必须以第五个禅那作为神通的基础

and then he must do a preliminary work saying

他必须进行预作，决意：

let me become a hundred, let me become a thousand and so on

让我分身一百，分身一千等等

and then he enters into the fifth jhana again

然后他再进入第五个禅那

as the basis for his abhiññā以此作为他神通的基础

then that fifth jhana arises in the form of abhiññā or direct knowledge

然后，第五个禅那以神通的形式生起

so when that abhiññā arises then what you want to become just become

当那个神通生起的时候，他所希望的就实现了

now there are five of those direct knowledge mentioned here

这里提到的神通有五种

and so the first is supranormal power

第一个是神变通

supranormal power direct knowledge

神变通

they include the ability to display multiple forms of one’s body

它包括：分身

to appear and vanish at will

随心所欲地显示或消失

to pass through walls unhindered, to dive in and out of the earth

穿墙术、遁地术

to walk on water, to travel through the air,

水上行走、空中飞行

to touch and stroke the sun and moon, and to exercise mastery over the body as far as the Brahma-world.

触摸日月、去到梵天

so this is called supranormal power direct knowledge

这被称为神变通

the second is divine ear

第二个是天耳通

so divine ear means having the ear like the ear of devas

天耳通意思是具有像天人那样的耳朵

now devas are said to be able to hear the sounds that are too subtle to ordinary ears

据说天人能够听到对于普通人而言很微细的声音

and they are able to hear sounds very far far away

能够听到很远地方的声音

this yogi when he had this direct knowledge

当禅修者具有这种神通

is like the devas, he can hear subtle sounds

就像是天人，能够听到微细的声音

and also those that are far

也能听到很远处的声音

and number three is the knowledge of other’s mind

第三个是他心通

it is the ability to read the thoughts of others and to know directly their states of mind.

就是能够知晓他人的心念，以及直接地知道他人的心境

number four is the the recollection of past lives

第四个是宿命通

it is the ability to know one’s past births and to discover various details about those births.

能够忆及许多过去世，以及知道在那些世里的细节

so what was his name, in what clan he was born and so on

他的名字，出生于什么样的种姓，等等

and then divine eye it is the capacity for clairvoyance,

然后是天眼通

which enables one to see heavenly or earthly events, both far or near.

能够看到天界或地界远近的事情

and also able to see things very very subtle and things that are far away

也能够看到非常微细非常远的事物

Included in the divine eye is the knowledge of the passing away and rebirth of beings

天眼通中也包括死生智

I told you about bodhisatta practicing meditation under the bodhi tree

我讲过佛陀在成道前是菩萨当时他在菩提树下禅修

and during the middle part of the night he attained this direct knowledge

在中夜时分，他获得了这样的神通

that is the knowledge of the passing away and rebirth of beings

就是死生智

this is not a separate direct knowledge

这没有被单独列为另外一种神通

because it is based on divine eye

是因为它是基于天眼通

so first a yogi or a person who has attained this

首先，具有此神通的人

get the divine eyes

必须具有天眼通

and then he inclines his mind toward seeing passing away and rebirth of beings

然后将他的心导向：众生的死生

these kinds of direct knowledge are all mundane

这些神通都是世间法

and are dependent on mastery over the fifth jhana.

依靠对第五禅的掌握能力

so actually not only the fifth jhana, mastery over all jhanas and able to

实际上并不只是掌握第五禅那而是掌握所有的禅那

get into the jhana, get out of jhana

能够自在进出禅那

and also able to take different kinds of objects of jhana and so on

也能够缘取禅那的不同所缘，等等

The texts also mention a sixth direct knowledge.

在经典里也提及第六种神通

This is the knowledge of the destruction of the taints, which is supramundane and arises through insight.

即通过修习观禅证得的出世间“漏尽智”

so this is also called a direct knowledge

所以这也被称为神通

but it is not supranormal power or divine ear and so on

但是不是神变、天耳等等

but it is the knowledge that can destroy the taints and mental defilements

但是，是能够断除诸漏诸烦恼的智慧

since it destructs the mental defilements it is supramundane

因为它断除了烦恼，所以是出世间法

and arises through insight

通过观智而生起

so you practice vipassana meditation

所以你修习观禅

and you can get this knowledge of destruction of taints

你就可以获得这种漏尽智

so there are five mundane abhiññās

有五种世间神通

and the sixth one is supramundane which is called in pali āsavakkhaya

第六种是出世间神通：漏尽通

so this is the highest state one can reach through the practice of the vipassana meditation

这是修行者通过观智能够获得的最高境界

so you practice vipassana meditation and

你修观禅

you can get the jhanas

你就可以获得禅那

and if you practice farther you can get these direct knowledges

如果进一步修习，你就可以获得这些神通

so this is the highest stage one can reach through the stage of samatha meditation

这是通过修习止禅，可以达到的最高境界

and as you see here samatha meditation does not lead to understanding the true nature of things

你从这里也可以看到，止禅不能导向对诸法真实本性的认识

it just leads to attainment of jhanas and attainment of abhiññās.

止禅只能导向禅那和神通

so in order to understand the true nature of things and also in order to eradicate mental defilements one needs to practice vipassana meditation

为了理解诸法的真实本性，为了断除诸烦恼，就需要修观禅

so tomorrow we will study the vipassana meditation

明天，我们会学习观禅

question 01: in the practice of kasina, how should we treat the area outside the disk?

在修遍禅的时候，如何处理圆盘外的部位？

do we treat them as black?

把它当做黑色的吗？

now we do not taking into account the area outside the disk

我们并不考虑圆盘外的区域

so we try to keep the mind only within the disk

我们努力将心专注在圆盘内

question 02: for the counterpart sign, do we still see the edge of the sign?

对于似相而言，我们还能看到似相的边缘吗？

so you see the whole of the counterpart sign

你看到似相的全部

both middle and edge

包括中间和边缘

question 03: as equanimity as subject, can a meditator experience fifth jhana without first, second, third and fourth jhana?

以舍为业处，禅修者能够不经过初禅、二三四禅，直接体验到五禅吗？

now these jhanas as you say, are attained by eliminating one jhana factor after another

这些禅那是通过一个个消除禅支而获得的

but when you practice equanimity

但是当你修舍时

it can only be the fifth jhana, because it is without somanassa

它只能是五禅，因为它没有乐

and equanimity can be practiced successfully

要成功地修舍

or that means you can get fifth jhana through the practice of equanimity

或者说，你要想通过修舍获得第五禅

only when you have attained the first four jhanas through the practice of loving-kindness or compassion or sympathetic joy

前提是你通过慈悲喜获得开始的四个禅那

question 04: when a meditator practices on five subjects

当禅修者修五个业处

loving-kindness, foulness of body parts etc

慈、身不净等等

should the subject be contemplated in one sitting in succession

这些业处必须在一坐之内连续完成吗？

or separate sitting such as separate time of the day?

还是可以在多坐完成，例如一天内不同时间？

it can be practiced in separate sittings

可以在多坐完成

because you cannot sit for the whole day

因为你不能整天打坐

so you sit for some time and you may get up and do other things and then you practice it again

你打坐一段时间，然后起坐做其他事情，然后你再打坐

question 05: if a meditator uses mindfulness of breath as subject

如果禅修者以入出息念为业处

what would be considered as sign?

那么禅相是什么？

learning and counterpart sign, would the sign appear?

取相、似相？会出现禅相吗？

yeah, here also sign appears, so

是的，禅相也会出现

you can read the signs in this book

你可以看清净道论里的禅相

question 06: sayadaw, if we take ānāpānasati as our meditation object, what is the preliminary sign?

如果我们以安般念为业处，遍作相是什么？

learning sign and counterpart sign?

取相、似相是什么？

here the sign is always the breath, the breath as concept

这里，禅相就是呼吸，呼吸这个概念

now when you practice anapana as samatha meditation

当你通过修安般念来修止禅的时候

you take the breath as object, that means breath as concept

你以呼吸为所缘，就是呼吸作为概念

and you ignore all other objects, but just try to be mindful of the breath

你无视其他的所缘，只对呼吸保持正念

at the entrance of nostrils or on the upper lip

关注鼻孔的入口或者上唇

and in order to get strong concentration

为了获得强大的定力

you may use counting

你还可以数息

as in one out one, in two out two and so on

这样数：入1出1，入2出2等等

and when your meditation matures you begin to see the signs

当你的禅修熟练后，你看到禅相

and then you concentrate on the sign on the breath again

那么你继续专注于呼吸的禅相

and until you get into jhana

直到进入禅定

so you can read about

大家可以参照

anapana meditation in visuddhimagga

清净道论里的安般念

there is a very detailed instruction and explanation

里面有非常详细的指导和解释

for the practice of mindfulness of breathing

教大家修习入出息念

question 07: thoughts that arise in our minds, are they resultant vipaka citta?

我们心中生起的念头，是果报心吗？

results of our kamma?

是我们业的果报吗？

neither one nor two?

或者两者都不是，都是？

and be what influence it above?

以上是受到什么的影响？

now thoughts that arise in our minds

我们心里生起念头

thoughts mean…what do you mean by thoughts?

你这里的念头意思是什么？

if you mean consciousness, then all of these arise in our minds

如果你指心，那么所有心都包括

vipaka cittas arise in our minds

也包括生起的果报心

and these vipaka cittas are result of our kamma

果报心是我们业的果报

but the wholesome cittas and unwholesome cittas are not result of our kamma

但是，善心和不善心不是业的果报

so

所以

we see something good or something bad and that seeing is the result of past kamma

我们看到好东西，坏东西，这样的眼识就是过去业的果报

so it is the resultant vipaka citta

这就是果报心

but our reaction to this object, we like it or we don’t like it

但是我们对所缘的反应，喜欢它，不喜欢它

that is not vipaka, that is not predestined

这就不是果报心，这不是受业决定的

that is our response to this object

而是我们对所缘的反应

so if we have what is called yonisomanasikara, wise attention

所以，如果我们如理作意

then we will not respond to it with attachment or with ill will

我们就对其不产生贪或嗔

if we do not have the wise attention

如果我们不能如理作意

then we may react to it with attachment or anger and so on

我们就可能对其有贪、嗔等

so kusala is influenced by wise attention and

所以善心是如理作意的结果

akusala is influenced by unwise attention

不善心是不如理作意的结果

and results are just results of the kamma in the past

果报心，只是过去业的果报

question 08: when the objective is in dana, sila or bhavanga, can talking be motivated by kusala citta?

如果动机是布施、持戒、有分，那么讲话的动机可以是善心吗？

you mean bhavana, right? not bhavanga

你这里的意思应该是禅修，对吗？不是有分

when the objective is in dana, sila or bhavana

当动机是在布施、持戒、禅修

can talking be motivated by kusala citta?

语言的动机就可以是善心？

talking itself maybe, it can be motivated by kusala or akusala

语言本身的动机，可以是善或不善的动机

it depends on what you talk about and with what citta you talk

取决于你讲的是什么，讲话的时候生起的是什么心

question 09: does an anagami still has lobha mula citta?

阿那含还有贪根心吗？

yes, anagami has not eradicated lobha altogether

是的，阿那含还没有彻底根除贪心

so he still has lobha for rupavacara and arupavacara realms

他还有色界和无色界的贪心

question 10: are all kinds of ditthi akusala kamma patha?

所有的邪见都是不善业道吗？

the ditthi that is akusala kamma patha is described as fixed view, fixed view about kamma, fixed view about the world and so on

属于不善业道的邪见是定见，关于业、世界等的定见

you know kamma and kamma patha, there is a difference between kamma and kamma patha

你们知道业和业道，业和业道是有区别的

it may be kamma, but it may not be kamma patha

属于业的，不一定是业道

kamma patha means reaching the full course of an action

业道指完成了行为的整个过程

and that is this kamma patha that gives results

就是说业道已经产生了结果

sometimes it does not amount to kamma patha but it still a kamma

有时候，虽然没有成为业道，但是是属于业

all kinds of ditthi akusala kamma patha?

所有的邪见是不善业道吗？

there may be some weak ditthi that may not be akusala kamma patha

可能有一些弱的邪见不是不善业道

but it is akusala, because micchaditthi is always akusala

但是是不善，邪见总是不善的

question 11: is the beauty of the world meaningless? what is its purpose?

自然之美没有意义吗？

sometimes people asked me

有时候，有人问我

whether I enjoy the beauty of nature

问我是不是享受自然之美

so I said, yes I do a little

我回答说：是的，我有点享受

but we’re trained to view things a not beautiful, as impermanent

但是我们修行就是要视诸法为：不美、无常

as unstable and so on, so

不稳定，等等

immediately after being pleased with the object

所以，发现自己享受所缘的瞬间

this notion comes to my mind

我们就要提起念头

oh, it’s going to go away in a few moments, suppose a beautiful flowe, so

它片刻之后就会消失，假设是一朵美丽的花

seeing a beautiful flower

看到一朵美丽的花

I may enjoy the flower but then

我可能会欣赏这朵花，但是

I think of the flower as in a few hours it is going to fade away and then disappears like that

我知道这朵花几个小时之后就会凋零，消失，等等

so beauty is just beauty, and now people think that it is for us to enjoy the beauty, beauty of the nature

美不过就是美，现在人们认为自然之美是给我们欣赏的

I don’t know whether it is true or not

我不知道这种说法对不对

say, a flower is produced by a tree and so on and they say

假设，树上开了一朵花，他们说

it is meant to be enjoyed

这朵花是给人欣赏的

I don’t know whether it is true or not

我不知道这样说对不对

but if we are attached to beauty

但是如果我们贪执于美丽

then that attachment is unwholesome

那么这种贪执就是不善的

and this attachment to beauty may lead us to other unwholesome acts

这种对美的贪执可能导致其他不善的行为

we may steal, we may kill a person, or we may do any kind of thing

我们可能或偷盗，杀人，我们可能做各种各样的事情

and so it is important for us first we are not attached to beauty

所以，不要贪执于美丽之物很重要

so even if we are attached to beauty we must have control over it and not let it control us

即使我们贪执于美丽，也要能够控制它不要让它控制住我们

question 12: why is the color kasina restricted to blue, yellow, red and white?

为什么色遍的颜色仅仅限于：蓝、黄、赤、白？

can other colors be used?

可以用其他颜色吗？

I thought the same way

我也有同样的疑问

but I think these four colors are the usual colors used during the time of buddha

但是我认为，在佛陀时代，这四种颜色是经常使用的颜色

and so whenever colors are mentioned, these four colors are there

所以，只要提到颜色，总是这四种

and also I think these four colors are not difficult colors to get from nature

同样，我想从大自然很容易获得这四种颜色

question 13: I’ve been a meditation retreat I began to

我参加禅修

learn and improve my mindfulness,

开始学习提高正念

however I have some difficulties in sitting comfortably with my right leg over my left leg cross-legged posture

但是我的坐姿并不让我感到舒服我是右腿放在左腿上，跏趺而坐

pain experience way before I started naturally

我很快就感到疼痛

thus I change my posture with my left leg cross while my right leg is squared.

所以，我改变了姿势，左腿盘上，右腿散放

that allow me to meditate for an hour but

这样我就能禅坐一个小时，但是

once it enters into the second hour my body tends to

从第二个小时开始

fall towards my left-hand side

我的身体就向左边倾倒

that disturb my progress

这样我就很难有进展

I think you should do exercise, yes

我觉得你应该进行锻炼，是的

so that you can sit in this posture

这样就能以你的姿势打坐

you do exercise little by little I think you can sit in any posture

你慢慢进行锻炼，我觉得你就可以以任何姿势打坐

at one time a woman came to our monastery

有一次，一位女士来到我们的寺院

and she wanted to attend to the morning service, so she came

她想参加早晨的法事活动

and she sat in the lotus posture

她以双盘的姿势坐着

and our service lasted about forty five minutes

法事持续了45分钟左右

so she sat in that posture and then I looked back and I saw her and I asked her

她一直那样坐着，我回头看到她，问她

how can you sit in that posture a westerner?

你作为一个西方人，怎么能够以这样的姿势坐着？

you know, westerners cannot sit even in simple cross-legged posture

大家知道，西方人，散盘都很困难

so she said

她回答说：

I had to exercise for one year

我练习了一年

to be able to sit in that posture

才能够这样坐着

so if you have difficulty in sitting

所以，如果你觉得打坐有困难

try to do some exercise

试着做一些练习

and also

同时

you can practice meditation not in cross-legged posture only

你也可以不要一味要求盘腿坐

actually you can practice in any posture

实际上你可以以任何姿势打坐

so long as it does not lead to idleness

只要不让你昏沉都可以

sometimes when you are very comfortable

有时候如果你感到非常舒服

you become lazy and you don’t want to practice and so on

你就很懒散，不想禅修

so in one book, it is said that you should be comfortable enough to practice,

所以，有本书里说：打坐姿势必须足够舒服

you should be uncomfortable enough not to go to sleep

但是也不能太舒服，太舒服了容易睡觉

so you can sit on a chair and practice or on a couch or whatsoever

所以你可以坐在椅子上，或者沙发椅上，诸如此类

question 14: when it’s a time when we said our mindfulness is matured

做到什么样的程度，我们就可以说我们的正念成熟了？

when your mind can be on the object, your mind can be with the object and not much distractions then you have good mindfulness

当你的心可以专注于所缘，不怎么散乱这样你就有很好的正念

question 15: why people say that if you’re good at meditation mental effort, you don’t need to exercise or walk

为什么人们说，如果你禅定修的很好你就不需要进行锻炼，

for example, jogging, physical effort, please comment

例如：不需要跑步等体育锻炼，请评论

mind when it is concentrated

当心专注的时候

is very relaxed, it’s so relaxed

是非常放松的

and I think it can also have to relax the muscles in the body

这种放松，也会导致肌肉的放松

those who are advance in the practice of meditation

禅修修的很好的人

can sit for hours without moving

可以几个小时不动

three four hours

三、四个小时

and they do not feel any discomfort after getting out of meditation

出定后，他们不觉得有任何不舒服

so that means although they are sitting cross-legged for two three four hours at a stretch

就是说，他们一坐虽然坐了三四个小时

their mind is concentrated so it is relaxed

他们的心很专注，所以很放松

when mind is relaxed the body is also relaxed

心放松，身体也就放松

but I think use your own judgment

但是，我认为还是要自己判断

you may need some physical exercise to relax your body there is no harm in doing that

你可能也需要一些身体的锻炼，来放松身体身体锻炼也没有什么坏处

but when you are at the retreat

但是你参加禅修的时候

and I recommend that you do not do any physical exercise also

我建议你不要同时做身体锻炼

because you will be practicing meditation sitting and walking alternatively

因为你参加禅修，禅坐和经行交替进行

and so you get at least movement of your body about four five hours a day and so

每天你的身体至少也得到了四五个小时的运动

we think that is enough for your body to get exercise

我认为这对于你身体的运动已经足够了

question 16: what is the counterpart sign that arises from mindfulness on breathing

入出息念生起的似相是什么？

is breathing itself a counterpart sign?

呼吸本身是似相吗？

although the other signs maybe appear to you

虽然其他相可能会生起

I love to consult visuddhimagga again to find the answer of this question

我喜欢再次参考清净道论，来找出这个问题的答案。

ok. [sadhu, sadhu, sadhu]

好。[萨度，萨度，萨度]

disk02track31

菩提字幕屋

Bodhi Fansubs today we come to vipassana meditation

今天我们来学习内观禅修

so please note that the word vipassana means seeing in various ways

请注意，内观这个词意思是：用不同的方式观察

and seeing in various ways means seeing mind and matter or the five aggregates

用不同的方式观察意思是：观察名色、五蕴

or the conditioned phenomena as impermanent, suffering and non-self

或有为法，观察它们的：无常、苦、无我

now the manual at the beginning of this section

概要精解在此节开始的时候：

gives us the name of the seven stages of purity

列出了七个清净的层次

when we practice vipassana meditation

当我们进行内观禅修的时候

we go through these seven stages of purity one after another

我们要依次体验这七个清净的层次

and there are given as a chart on page 345

它们被列在第345页的表格上

so the first is the purification, purification of sila

第一个是戒清净

it will be explained later

稍后再解释

so purification of sila, four kinds of purified virtue, that is for monks

戒清净，四遍清净戒，这是针对出家人的

and then second purify is purification of mind

第二个：心清净

purification of mind really means purification of concentration

心清净真正的意思是定清净

the word mind here is used to represent concentration

这里的“心”用来表示“定”

so access concentration and absorption are said to, or said to constitute purification of mind

心清净包括：近行定和安止定

and then third is purification of view

第三：见清净

purification of view means understanding characteristic etc

见清净意思是依特相等

of mental and physical phenomena

理解名法和色法

first

首先

defining mind and matter

分别名法和色法

and then understanding their characteristics

然后理解它们的特相、

function, mode of manifestation and proximate causes

作用、现起、近因

and fourth is purification by overcoming doubt

第四：度疑清净

purification of overcoming doubt

度疑清净

and that is discernment of conditions for mental and material phenomena

辨识那些名色的诸缘

so at this stage, yogi sees the conditions or causes for mental and physical phenomena

所以，在此阶段，行者看到名色的诸缘

and fifth is purification by knowledge and vision of path and not path

第五：道非道智见清净

that means the right way and wrong way

就是正道和邪道

so it consists of knowledge of comprehension

它包括：思维智

knowledge of rise and fall, tender phase

生灭智，未成熟阶段

now knowledge of rise and fall has two phases

生灭智包括两个阶段

so the first is called tender phase

第一个是：未成熟阶段

or it is called young vipassana

或者称为年幼的内观

and distinguish wrong path from right path of contemplation

分辨观之染为非道

during this stage of, or between the stages of tender phase and mature phase

在不成熟和成熟阶段之间

then distinguishing wrong path from right path of contemplation occurs

产生了道非道智见清净

and then six is purification by knowledge and vision of the way

第六个是：行道智见清净

and it consists of: knowledge of rise and fall (mature phase)

它包括：成熟的生灭智

and knowledge of dissolution, of fearfulness, of danger

坏灭智、怖畏智、过患智

of disenchantment

厌离智

of desire for deliverance, of reflection

欲解脱智、审察智

of equanimity towards formations

行舍智

and knowledge of conformity

随顺智

and between six and seven

在第六和第七之间

between sixth purification and seventh purification

在第六个清净和第七个清净之间

there is change of lineage

存在种姓的更改

so change of lineage is not included in the sixth or in the seventh

种姓更改不被包括在第六或第七项

so it is out of both sixth and seventh

它不属于第六第七

and then there is the last one seventh purity, purification by knowledge and vision

最后一个清净：智见清净

that is knowledge of four supramundane path

这是四个出世间道的知识

that means attainment of enlightenment

意思就是获得了觉悟

so a yogi goes through these seven stages of purity

所以行者经历这七个清净阶段

to reach enlightenment

获得觉悟

and they are to be attained in sequence

它们是依次第而获得的

you cannot skip anyone of these purities

你不能跳过任何一个清净

then these purities will be explained in some detail later

稍后，会更详细介绍这些清净

so next

下一个

the three characteristics are given and they are

列出了三相，它们是：

characteristic of impermanence, characteristic of suffering, and characteristic of non-self.

无常相、苦相和无我相

now characteristic means mark

“相”意思是标记

mark of impermanent, mark of suffering, mark of non-self

无常的标记、苦的标记、无我的标记

so when we see the mark, we know something is impermanent, something is suffering, something is non-self

当我们看到这些标记，我们知道它是：无常、苦、无我

and the characteristic of impermanent or the mark of impermanent is

无常相是

the mode of rise and fall and change

生灭与变易的呈现方式

so if you want to know whether a given mind or matter is impermanent or not

如果你想知道特定的名或色是不是无常

you find out whether it has arising and then falling away

你就去看它是不是生起然后又灭去

whether it changes or not

它会不会变易

if you find they arise and fall and change and you know that it is impermanent

如果你发现它们生灭、变易，你就知道它是无常的

and in the commentaries, it is explained as non-existence after having come to be

在注释书里，它被解释成存在之后又不存在

it is a book language

这是书面解释

so non-existence after having come to be simply means disappearing after appearing

存在之后又不存在，意思就是生了之后又灭去

so here disappearing is important

这里灭去很重要

disappearing after appearing

生了之后又灭去

if you see only the appearing if you see only the arising

如果你只看到生起

you may not know that it is impermanent

你可能不知道它是无常的

you may even take it as permanent

你甚至可能会觉得它是常

because you just see the beginning, you just see the arising

因为你只看到开始，只看到生起

so it is important to see the disappearance or to see the fall

所以看到灭去，看到结束很重要

so that you know this is impermanence

这样你就知道它是无常

so the mark of impermanence is

无常相就是

disappearance after appearance

生了之后又灭去

first there is nothing

开始什么也没有

then there arise some state

然后某法生起

and then immediately it disappears so

立刻，此法又灭去，

first nothing then arising and staying for some time

所以，开始什么也没有，然后生起，持续一段时间

and then disappearing

然后灭去

so when you see the disappearing along with the arising you know that this thing is impermanent

当你看到生起之后的灭去，你知道它是无常的

so the mark of impermanent is non-existence after having come to be

所以无常相是存在之后又不存在

the second one dukkhalakkhana, the characteristic of suffering is the mode of being continuously oppressed by rise and fall

第二个苦相是不断地遭受生灭逼迫的呈现方式

now it is important that you understand this characteristic of being suffering

了解苦相也是很重要的

because although the word suffering is used

虽然这里的用词是“苦”

we don’t mean just pain

它的意思不仅仅是“痛苦”

so when we hear the word suffering or when we see the word suffering

当我们听到“苦”这个词时

we always think that it is some pain or painfulness

我们总是觉得它是某种“痛苦”

but yes pain or painfulness is suffering

是的，“痛苦”是“苦”

but the word suffering or the word dukkha means more than that

但是“苦”这个词意义更广

so what is the characteristic of suffering

苦之相是什么？

by what mark do we know that something is dukkha or suffering

通过什么相，我们能够知道它是苦

so here the characteristic of suffering is given as the mode of being continuously oppressed by rise and fall.

苦相是不断地遭受生灭逼迫的呈现方式

that means

意思是

the states appear and disappear, appear and disappear, appear and disappear

诸法生了又灭，生了又灭，生了又灭

so when you see things appearing and disappearing

当你看到诸法的生灭

continuously

持续不断

then you come to the conclusion that this is oppressed by rising and falling

然后你得出结论：它遭受生灭逼迫

that oppression by rising and falling is what we call dukkha or suffering

这种生灭的逼迫我们称之为苦

when you know this you can accept the buddha saying that

当你知道这点，你就接受佛陀的教导

all five aggregates of clinging are suffering

所有五取蕴是苦

because among the five aggregates of clinging there are what we call happiness

因为在五取蕴中，有些我们称之为快乐

there are feeling of, pleasant feeling

有乐受

and there are unpleasant feeling and neutral feeling also

也有不乐和舍受

but according to this characteristic

但是根据此相

what we call pleasures have a beginning and an end

我们所称的乐有开始，也有结束

they come and they go they do not last forever

它们生了又灭，不会永远存在

so they are said to be oppressed by rise and fall

所以，就说它们为生灭所逼迫

one criteria buddha gave was whatever is impermanent is suffering

佛陀给出的一个标准就是：只要是无常，就是苦

so if you want to know whether something is suffering or not

如果你想知道某法是不是苦

find out whether it is impermanent or not

看看它是不是无常

and if you want to know whether something is impermanent or not

如果你想知道某法是不是无常

find out whether it has arising and disappearing

找出它是不是会生灭

whether it rises and then disappears

是不是会生起又灭掉

if you see the arising and disappearing of something and then you know that thing is impermanent

如果你看到生灭，你就知道它是无常的

and whatever is impermanent is, according to the criteria given by the buddha suffering

根据佛陀的标准，无常就是苦

so suffering here means continuously oppressed by rise and fall

苦在这里就是持续地被生灭所逼迫

now rising and falling occur at every moment

每时每刻都有生灭

mental states arise and disappear in very rapid succession

名法的生灭是非常快的

and the material properties also rise and disappear in rapid succession but

色法的生灭也很快

not as fast as mental states

但是没有名法这么快

so these arising and disappearing occur at every moment

这些生灭每时每刻都发生

there is no moment when there are no rising and falling

每时每刻都有生灭

so rising and falling is continuous

所以生灭是连续不断的

rising followed by falling and falling followed by rising and so on

生之后就是灭，灭之后又是生，等等

so this continuous oppression by rise and fall

生灭的这种持续逼迫

is the characteristic of dukkha or suffering

就是苦之相

and then the characteristic of non-self

然后看无我之相

is the mode of being insusceptible to the exercise of mastery,

无我相就是不受控制的呈现方式

that means we cannot have control over them

就是说，我们不能控制它们

so mind and matter, they arise and disappear on their own account

名法和色法，它们自生自灭

and we have no control over them

我们不能控制它们

we cannot make them stay longer than they normally stay

我们不能让它们延长存在的时间

or we cannot give orders to them: not to arise or not to disappear and so on

我们不能给它们下令：不要生，不要灭等等

so we have no exercise of authority over them

我们不能对它们进行控制

so that is one meaning of characteristic of non-self

这就是无我的一个意义

the fact one cannot exercise complete control over the phenomena of mind and matter, that is the meaning of that

意思就是一个人不能彻底控制名色的现象

another meaning of non-self is

无我的另一个意思是

that there is inner core, there is no substance

就是没有核心、没有实体

they arise and they just disappear

它们生了又灭去

and there are just arising and disappearing of mental states and the material properties or the elements

只是名法和色法的生灭

so there is no abiding entity found in mind and matter, there is no self or no soul that last forever

所以名色里面没有永恒的实体没有永恒的自我或者灵魂

the characteristic of non-self is

无我之相是

having no authority over it

没有主宰

or having none inner core

没有核心

or insubstantial

没有实体

so these are the three characteristics

以上就是三相

and they are called the common or general characteristics of all conditioned phenomena

它们被称为所有有为法的普遍特相

and then there is another characteristic of the states both mental and physical

名法和色法还有另外一个特相

and that is the individual characteristic

就是个别之相

so there are two characteristics we must understand

所以我们必须了解两种相

individual characteristic and general characteristic

一个是个别之相，一个是共有之相

all mental states

所有的名法

have the individual characteristic of bending towards the object

都有个别之相：导向所缘

so this is the characteristic of mind or mental states

这就是名法之相

if it is a mental state it bends or it inclines towards the object

如果是名法，它就会导向所缘

so bending or inclining towards the object is the individual characteristic of the mind

所以导向或朝向所缘就是心的个别之相

only mind has this characteristic and not matter

只有名法才有此特相，色法没有

and this mind has the characteristic of impermanent, suffering and non-self

名法具有无常、苦、无我的特相

and these three characteristics are called the general or common characteristics

这三相被称为共相

not only is mind impermanent, suffering and non-self, but also matter, so

不仅名法是无常、苦、无我，色法也是如此

we need to understand and we need to see both kinds of characteristic when we practice vipassana meditation

当我们修内观的时候，我们需要理解这两种相

first we see the individual characteristic of mind and matter or material states and mental states

首先，我们观察名法和色法的个别之相

and then we see the common or general characteristic of them

然后我们看到它们的共相

as impermanent, suffering and non-self

无常、苦、无我

it is very important that when we practice vipassana meditation we see these three characteristics

当我们修内观的时候，看到这三相很重要

and we see them from our own observation, from our own experience

我们是通过我们自己的观察，自己的体验来观察它们

and not by recitation

而不是靠背诵

now you may be saying, impermanent, impermanent, impermanent

你可能会不停地念叨：无常、无常、无常

but if you do not really keep your mind on the object and really see it

如果你不能真正将心放在所缘上，真正观察它

it is like repeating something you have learned by heart

那就像是重复你记忆中的东西

so here the understanding means through one’s own experience through observation

所以这里，”理解”就是通过自己的体验和观察

and next there are three contemplations, they are contemplation of impermanence, contemplation of suffering, and contemplation of non-self.

下一个就是三随观：无常随观、苦随观和无我随观

that means also the word anupassanā, the pali word is aniccānupassanā, so there is the word anupassanā这里有一个“随观”，无常随观

so anupassanā means repeated seeing repeated observation

“随观”意思是持续地观察

so aniccānupassanā really means repeated seeing of impermanence

无常随观，实际就是持续观察无常

repeated seeing of suffering, repeated seeing of non-self

持续观察苦，持续观察无我

the manual will say something about this later

稍后概要精解还有介绍

and then the ten insight knowledges

然后是：十种观智

so when a yogi practices vipassana meditation

当行者修内观的时候

he has to go through the seven stages of purity

他需要经历七个清净层次

and in the seven stages of purity are included the ten insight knowledges

在七个清净层次里包括十观智

and there are here (1) knowledge of comprehension,

思维智

knowledge of the understanding of mind and matter and so on

就是理解名色等等的知识

knowledge of understanding of mind and matter, knowledge of the three characteristics of mind and matter or all conditioned phenomena

明白名色的知识、明白名色和所有有为法的三相知识

(2) knowledge of rise and fall (of formations),

生灭智

so at this stage the yogi sees that rising and falling of the phenomena

此阶段，行者观察到现象的生灭

rising and falling of mind, rising and falling of matter

名色的生灭

(3) knowledge of the dissolution (of formations),

坏灭智

so at this stage, the yogi sees only the fall, only the dissolution

这个阶段，行者只看到灭

and not the arising

不是看到生

(4) knowledge (of dissolving things) as fearful,

怖畏智

now at this stage, a yogi sees the formations or mind and matter as fearful

在此阶段，行者观察到名色的形成很恐怖

because they are arising and disappearing at every moment, because they are dissolving at any moment

因为它们时刻生灭，时刻灭去

they are frightful or they are fearful

它们觉得怖畏

so a yogi sees them as fearful

行者观察它们的怖畏之处

now when a yogi sees them as fearful, he just sees them as fearful and he is not afraid

当行者观察它们的怖畏之处，他只是如实观察，并不害怕

if he is afraid, then he is out of meditation

如果他感到恐惧，他就不在禅定中

so although that it is fearful, he is not afraid of it

所以虽然看到它的怖畏之处，但是他不害怕

(5) knowledge of (fearful) things as dangerous, or as faulty

过患智

so after seeing that it is fearful

看到它的怖畏之处

you see fault in mind and matter

你看到名色法的过患

so that seeing faults in mind and matter is here called knowledge of things as danger

所以看到名色法的过患在这里被称为过患智

(6) knowledge of disenchantment (with all formations),

厌离智

so when you see something disappearing and fearful

当你看到某法的灭去和怖畏之处

and faulty, then you don’t want them

看到它的过患，你就不想拥有它

so there is disenchantment for these objects or for mind and matter

所以对所缘或名色法有厌离

sometimes it is translated as turning away, so turning away from the object

有时候这也被翻译成舍离，舍离所缘

you’re not attachment to the object, you want to turn away from the object so that is

你不执着于所缘，你希望远离所缘

called disenchantment

所以被称为厌离

(7) knowledge of desire for deliverance

欲解脱智

after the knowledge of disenchantment, that means you don’t want it now

厌离智之后，就是说你不再想要它

then there is a desire for deliverance, that means you want to get away from it

就产生了解脱的需求，意思就是你想摆脱它

or you want to throw it away

或者你想扔掉它

so that is knowledge of desire for deliverance

这就是欲解脱智

(8) knowledge of reflecting contemplation,

审察智

actually it is re-reflecting, so reflecting again

实际上它是再次审察

(9) knowledge of equanimity towards formations,

行舍智

so at this stage

此阶段

the practice is effortless

不需要努力去修行

you don’t have to make effort to be mindful, you don’t have to make effort to get concentration

你不需要努力去保持正念，不需要努力获得禅定

so

所以

they come as though out of their own will

它们就像是自己出现

and (10) knowledge of conformity.

随顺智

so we will come to knowledge of conformity later

我们稍后再讲随顺智

so these are the ten insight knowledges

这些是十种观智

but before a yogi reaches the first knowledge, knowledge of comprehension

但是行者达到第一个观智（思维智）时

he must go through two stages of knowledge

他必须经历两个观智阶段

defining mind and matter

来分别名色

and discerning the conditions or causes of mind and matter

并分别名色的因缘

so these two are not included here

这两个在这里没有包括进来

but in the commentaries

但是在注释书里

these two are also called vipassana knowledge

这两个也被称为观智

so vipassana knowledge can be ten or more

所以观智可以是十个或者更多

but according to this manual, there are ten vipassana knowledges or insight knowledges

但是根据概要精解，观智有十个

it is probably because

可能是因为

when we take the word vipassana literally

如果我们从字面上看观智这个词

it means seeing three characteristics

它的意思是观察三相

so that means only when you see the three characteristics

意思是只有你观察三相时

do you practice vipassana

你才是在修内观

but you will not see the three characteristics as soon as you sit down and practice meditation

但是你刚坐下来禅修的时候，是看不到三相的

so in order to reach the stage of seeing the three characteristics

为了达到观察三相的阶段

you need to go through two stages of knowledge

你需要经过两个观智阶段

and the first stage is defining mind and matter

第一个是分别名色

that means seeing mind and matter clearly

意思就是清晰地观察名色

mind clearly, matter clearly, mind and matter clearly

清晰地观察名法，清晰地观察色法，清晰地观察名色二法

and defining this is mind, this is matter and so on

分别这是名法，这是色法，等等

and another stage is seeing the causes or conditions of mind and matter

另一个阶段是观察名色的诸缘（缘摄受智）

we will come to that later too

我们稍后再讲

so these two are not included in the ten insight knowledges here

这两个在这里没有被包括在十个观智里面

because during these two stages

因为在这两个阶段

a yogi does not see the three characteristics yet

行者并还没有看到三相

only when he reaches the knowledge of comprehension

只有当他达到思维智阶段

does he see the three characteristics and so

他才看到三相

he is said to be practicing vipassana meditation

所以，就说他在修内观

and then next is the three emancipations

下一个是三解脱

these are the void emancipation

它们是：空解脱

signless emancipation and desireless emancipation

无相解脱、无愿解脱

so we will know about them later

我们稍后再详细了解

and then the three doors of emancipation

然后是三解脱门

there are contemplation of the void, the doors actually means the means

空随观解脱门，门实际指方法

say, means of emancipation

解脱的方法

so there are: contemplation of the void, contemplation of the signless,

空随观、无相随观

and contemplation of the desireless.

无愿随观

also we come to that later

这个也是稍后再讲

now

现在

a little in detail

稍微详讲

now the first purification, what is the first purification

第一个清净，是什么？

it is a purification of virtue

戒清净

purification of sila

戒清净

so here on page 347

书上347页

Purification of virtue consists of the four kinds of purified virtue, namely:

戒清净包含了四遍清净戒

(1) virtue regarding restraint according to the Patimokkha;

别解脱律仪戒

(2) virtue regarding restraint of the sense faculties;

根律仪戒

(3) virtue consisting in purity of livelihood; and

活命遍净戒

(4) virtue connected with the use of the requisites.

资具依止戒

now these are for monks

这些都是针对出家人的

so again this manual also is written by a monk for monks

同样，概要精解也是出家人为出家人写的

[laughs] [笑] so virtue regarding restraints according to the patimokkha

别解脱律仪戒

on page 348, there is the explanation 348页上有解释

The Patimokkha is the code of fundamental disciplinary rules binding upon a Buddhist monk.

别解脱是比丘必须遵守的基本戒

that means the disciplinary rules a buddhist monk is expected to keep

就是佛教僧人需要持守的戒条

This code consists of 227 rules of varying degrees of gravity.

此戒一共有轻重不等的227条戒

so some are more grave, some are less grave and so on

有些比较重，有些比较轻，等等

Perfect adherence to the rules laid down in the Patimokkha

完全遵守别解脱则被称为别解脱律仪戒

that code which consists of 227 rules is called patimokkha

这个包含有227条的戒律被称为别解脱

today is the full moon day

今天是满月之日

so monks on full moon days and new moon days monks have to observed Uposatha

所以在望晦日，比丘需要行布萨

and when they observe Uposatha

当他们行布萨的时候

they listen to the patimokkha rules

就要聆听别解脱戒

say, all the monks were at the temple at a place in a sima, a consecrated place

同一个戒场的比丘都要聚在一起

and one monk would recite the patimokkha rules

其中一个僧人会念诵别解脱戒

and other monks must pay attention and listen to the rules

其他人都必须认真聆听这些戒条

because

因为

at the time when there were no books, or no books are easily available

当时没有书本，或者说书本很难获得

it is helpful for monks to remember the rules

对于僧人，记住这些戒条很好

every fortnight

每隔半个月

listening to the chanting of the patimokkha

聆听别解脱戒的唱诵

since today is the full moon day

今天是满月之日

we went to a uposatha ceremony held in the Burmese Buddhist temple

我们去了一家缅甸寺院行布萨

so

所以

these are the rules

这些戒条

Perfect adherence to the rules laid down in the Patimokkha is called “virtue regarding restraint according to the Patimokkha.”完全遵守别解脱则被称为别解脱律仪戒

that means before practice meditation

意思就是在禅修之前

a monk must keep all these precepts

比丘必须持守所有这些戒律

he must not have broken any of the precepts

他必须不要违反任何戒律

that is what is meant by perfect adherence to the rules

所以就说是：完全遵守这些戒律

keeping the rules

持守这些戒条

so that he does not break any of the rules

这样就不会违反任何戒律

and if he has broken any of the rules than he must do some amendments

如果他违反了任何戒条，必须采取某些措施

the second is virtue regarding restraint of the sense faculties

第二个是：根律仪戒

the eyes, ears, nose, tongue and body are called senses

眼耳鼻舌身，被称为根

there are six senses in Buddhism not just five

佛教里，有六个根，不仅仅是五个

the usual five senses plus mind

五个常见的，再加上意根

so mind is called the sixth sense in abhidhamma and in the teachings of the buddha

在阿毗达摩和佛陀的教导里，意被称为第六根

so here virtue regarding restraint of the sense faculties

这里的：根律仪戒

means the exercise of mindfulness in one’s encounter with sense objects,

意思是用正念防护诸根

that means a monk sees something, hears something and so on

也就是当比丘看到或者听到等时候

he must exercises mindfulness, he must practice mindfulness, he must be mindful

他必须保持正念

not allowing the mind to come under the sway of attraction towards pleasant objects

不让心执取可喜的所缘

and repulsion towards unpleasant objects.

也不让心排斥不可喜的所缘

so whether he encounters with a pleasant or an unpleasent object

所以不管他是碰到可喜还是不可喜的所缘

he must stay calm and impartial

他都保持平静、不偏不倚

he must not have attachment to the pleasant object

他必须不执着于可喜的所缘

and he must not have anger or aversion to the unpleasant object

他必须不排斥不可喜的所缘

so controlling one’s senses so that one does not get unwholesome states regarding pleasant object or unpleasant object is what is meant by is virtue regarding restraint of the sense faculties

所以根律仪戒就是对于可喜或者不可喜的所缘，防护诸根，避免出现不善心

that means avoiding unwholesome states from arising regarding the sense objects

就是对于诸根所对之境，防止不善心的生起

some sense objects are pleasant and some are unpleasant

有些外缘是可喜的，有些是不可喜的

whether a monk encounters a pleasant object or unpleasant object

不管碰到可喜的还是不可喜的外缘

he must try to avoid like or dislike

比丘总是尽力避免喜欢或者不喜欢

he must try to avoid attachment or aversion towards these objects

他必须尽力避免对所缘的执取或者排斥

and he accomplishes it by practice of mindfulness

他通过修习正念达到这个目的

so restraint of the sense faculties does not mean keeping the eyes closed

所以防护诸根并不是说闭上眼睛

or keeping the ears closed

或者把耳朵塞起来

because maybe it is possible to keep the eyes and ears closed, but how about the nose

因为，虽然可以将眼睛闭上耳朵堵上但是鼻子怎么办呢？

you cannot keep it closed and the tongue and the body

你不能将鼻子塞起来，还有耳朵和身体

so actually, restraint of the sense faculties means

所以，实际上，根律仪戒意思是

practicing mindfulness so that you aovid unwholesome states from arising regarding these sense objects

针对诸根所对之外境，修习正念避免不善心的生起

and the third is virtue consisting in purity of livelihood

第三是：活命遍净戒

it deals with the manner in which a bhikkhu acquires the necessities of life.

是有关比丘获取生活必需品的方式

now there are four kinds of requisites for monks

比丘需要四资具

clothing, food, dwelling place and medicine

衣食住药

they are called requisites or necessities

它们被称为资具

because they are necessary for life

因为它们是生活的必需品

because without these four, we cannot survive

因为没有这四者，我们就不能生存

now purity of livelihood means a bhikkhu must acquire these necessities of life lawfully

活命遍净意思就是比丘必须如法地获得这些资具

according to the laws or rules laid down by the buddha

要根据佛陀制定的戒律来获取它们

so that means a monk must acquire the necessities

意思就是，比丘如果要获得这些资具

for example food by going on alms round

例如食物，他就需要托钵

He should not acquire his requisites in a manner unbecoming for a monk,

他不应以不适合比丘的方式获取必需品

who is dedicated to purity and honesty.

比丘是献身于清净和诚实

so he must not acquire, he must not try to acquire the requisites in an unbecoming manner

所以他必须不能以不合适的方式来获取资具

and unsuitable manner

不合适的方式

that means he must not tell fortune

意思就是他不能算命

he must not treat diseases for lay people and so on

他不能给在家人看病等等

so try to get things through these practices is called improper way of acquiring the requisites

所以，如果他们这样获取就是以不合适的方式获取资具

so monks are actually forbidden to tell fortune

所以比丘不能给人算命

or to treat people with medicine and so on

也不能给人看病，等等

they are called improper search

这些就是不正确的获取方式

and the last one is connected with the use of the requisites

最后一个是与资具的使用有关

again for monks

也是针对比丘的

that means that the bhikkhus should use the four requites: robes, alms food, lodging and medicines

意思是比丘必须在使用衣食住药四资具之前

after reflecting upon their proper purpose

审思运用它们的正确目的

so when a monk wears the robe, he must reflect on the robe as

所以当比丘穿衣服的时候，他必须如此对衣服进行审思

I use this robe just for protection against cold, against heat

我着此衣，只是为了抵御寒暑

against bites of mosquitoes, crawling insects and so on

抵御蚊虫叮咬、爬虫侵袭等等

and also I use the robes just to cover myself properly and so on

我着此衣只是为了恰当地遮蔽我的身体，等等

so that means I use this robe, not to take pride in the robes, not to take pride in myself

意思就是我着此衣不是为了以此衣为骄慢，不是为了骄慢自身

not to get arrogance regarding the robes and so on

不是以此衣而傲慢，等等

so monks are expected to do this reflection whenever they make use of these four requisites

所以比丘在使用这四资具时，应该作如此的审思

when they put on the robes when they eat, when they use the dwelling place, entering

当他们着衣时，乞食时，安住时

going out of the dwelling place, they must make this reflection

外出去住所时，他们就如此审思

since monks have to make reflections while they eat

因为比丘在用食时必须如此审思

the talking while eating is discouraged among monks

比丘在用食时就不能讲话

it is actually a bad behavior of monks, say to talk while they eat

对于比丘而言，用食时讲话是个坏习惯

these four are called four kinds of silas for monks

这四个是出家人的四种清净戒

and when a monk is pure with regard to these four kinds of silas

当比丘在这四个戒上清净

he is said to have achieved the purity of sila, the first one the purity of virtue

他就获得了戒清净，第一种清净

now the second one, purity of mind

第二：心清净

purity of mind consists of two kinds of concentration

心清净包括两种定

namely: access concentration and absorption concentration

近行定、安止定

here two kinds of samadhi two kinds of concentrations are mentioned

这里提到了两种定

the first one is access concentration

第一种是近行定

now the pali word for it is upacāra-samādhi

巴利语是：upacāra-samādhi upacāra means neighborhood upacāra意思是：临近

that means

意思就是

in the neighborhood of absorption or in the neighborhood of jhana

在安止的附近，或在禅那的附近

the other one is absorption concentration

另外一个是安止定

jhana concentration and magga concentration

禅那定和果定

these two are said to be purification of mind

这两种被称为心清净

so if you want to achieve purification of mind

所以如果你想获得心清净

according to this statement

根据这里的说法

you must practice samatha meditation

你必须修止禅

and get first access concentration

首先获得近行定

and then later absorption concentration

然后获得安止定

this statement is not only found in this manual

这种说法，不仅仅在概要精解里有

but also found in many commentaries

在许多论书里也能找到

so when they define the purification of mind

所以当他们定义心清净的时候

they almost always say, purification of mind consists of

他们总是说心清净包括：

access concentration and absorption concentration

近行定和安止定

or sometimes, they may use the other expressions but meaning the same thing

有时候，他们可能用其他的说法，但是意思是一样的

they may use the purification of mind means

他们可能用心清净表示

the eight attainments together with access concentration

八种禅定和近行定

so they mean the same thing

所以他们的意思是一样的

in order to achieve purification of mind according to this statement

根据这里的说法，为了获得心清净

you have to practice samatha meditation and get at least access concentration

你必须修习止禅，至少获得近行定

or you can practice until you get absorption concentration

或者你可以修习直到获得安止定

but what about those who do not practice samatha meditation

但是那些不修习止禅的人呢

who practice vipassana only

他们只修观禅

in one commentary it is said that

有一本注释书这样说

purification of mind consists of access concentration and absorption concentration for those whose vehicle is samatha

心清净包括止乘的近行定和安止定

for those whose vehicle is vipassana

对于观乘的人

purification of mind means access concentration

心清净的意思是近行定

or if there is no access concentration

如果没有近行定

then momentary concentration

那么就是刹那定

that commentary is the only commentary where I found mention of the momentary concentration as purification of mind

这是我发现的唯一一处注释书，以刹那定作为心清净

so according to that commentary, purification of mind means access concentration, absorption concentration and momentary concentration

所以根据注释书，心清净的意思是近行定、安止定和刹那定

now this is important

这个很重要

because there are people who think that

因为有些人认为

since it is stated here that purification of mind means access concentration and absorption concentration

因为这里提到心清净指近行定和安止定

you must practice samatha meditation first

你必须先修止禅

and get the access concentration and absorption concentration

获得近行定和安止定

before you can practice vipassana meditation

这样才能进行观禅的修习

so

所以

you cannot practice vipassana concentration without attaining access concentration or absorption concentration

如果没有获得近行定或安止定，你就不能修习观禅

because when you practice vipassana meditation

因为当你修观禅的时候

you have to go through these seven stages of purity

你必须要经过这七个清净层次

so if you do not have access concentration

所以，如果你没有近行定

if you do not have absorption concentration

如果你没有安止定

how can there be purification of mind?

怎么获得心清净呢？

if there is no purification of mind

如果没有心清净

then the next one cannot follow, the purification of view and so on

那么就不能具有随后的见清净等

so there are people who think that

所以，有些人就认为

you must practice samatha meditation and attain at least access concentration

你必须修止禅，至少先获得近行定

if you want to practice vipassana meditation

这样才能修观禅

but according to that one commentary which states that

但是根据有一本注释书的说法

the momentary concentration is also the purification of mind

刹那定也是心清净

then you don’t need to practice samatha meditation and get access concentration or absorption concentration to achieve purification of mind

那么你就不需要修止禅获得近行定或安止定才能获得心清净

if you get the momentary concentration

如果你获得了刹那定

and that momentary concentration is the purification of mind

这个刹那定就是心清净

now the explanation given for this is very good

此处的解释很好

and so let us read that explanation

我们来读读此处的解释

The Pali Buddhist tradition recognizes two different approaches to the development of insight.

巴利佛教传统认可两种开发观智的方法

One approach, called the vehicle of calm samatha-yāna

一种被称为止乘

involves the prior development of calm meditation

包括止禅的前期开发

to the level of access concentration or absorption concentration

直到近行定或安止定

as a basis for developing insight.

作为开发观智的基础

now there are two kinds of practitioners

有两种行者

the first one is one who has samatha as a vehicle

第一种是止乘行者

that means that person practices samatha meditation first

意思就是他先修止禅

and he gains access concentration and absorption concentration

获得近行定和安止定

then he takes the access concentration or absorption concentration as the object of his vipassana meditation

然后他以近行定或安止定作为观禅的所缘

so from that time on, his practice is vipassana

此后，他就是在修观禅

such is person is called a person who has samatha as a vehicle

这样的人被称为止乘行者

so having samatha as a vehicle

以止禅为乘

does not mean that he practices samatha meditation only

并不是说他只修止禅

he practices samatha meditation first

他先修止禅

and then he practices vipassana meditation based on the access concentration or the absorption concentration he gained through the practice of samatha meditation

然后基于通过止禅获得的近行定和安止定修观禅

now there is another type of practitioner of meditation

还有一种行者

and that person is called a person who has vipassana as the vehicle

此种人被称为观乘行者

vehicle means a vehicle to reach nibbana to go to nibbana

“乘”意思是通往涅槃的工具

now that person does not practice samatha meditation at all

此种人完全不修止禅

since he does not practice samatha meditation

因为他不修止禅

he does not get access concentration

他就不会获得近行定

he does not get absorption concentration

他不会获得安止定

then what kind of concentration does he get?

那么他获得什么样的禅定呢？

he gets the momentary concentration

他获得刹那定

so momentary concentration is very similar to access concentration

所以刹那定与近行定很类似

oh, let me read the explanation

我来读读解释

One approach, called the vehicle of calm (samathayana), involves

有一种被称为止乘

the prior development of calm meditation to the level of access concentration or absorption concentration

包括止禅的早期开发直到近行定或安止定

as a basis for developing insight.

以之作为开发观的基础

One who adopts this approach, the samathayanika meditator,

采用这种方法的人就是止乘行者

first attains access concentration or one of the fine-material or immaterial-sphere jhanas.

首先获得近行定或色界或无色界的某个禅那

Then he turns to the development of insight by defining the mental and physical phenomena occurring in the jhana as mentality-materiality and seeking their conditions,

然后他通过禅那中的名色来分别名色和名色诸缘，转向观的开发

after which he contemplates these factors in terms of the three characteristic.

此后，他观察诸法的三相

so he first tries to get access concentration or absorption concentration by the practice of samatha meditation

所以他首先通过止禅的修习努力获得近行定或者安止定

and then he takes the access concentration or absorption concentration as the object

然后他以近行定或安止定作为所缘

and he practices vipassana on these concentrations

然后他在这些定上修观禅

so when he practices vipassana, he first defines the mental and physical phenomena in the jhana or in the access concentration

所以当他修观禅时，他首先分别禅那或近行定里的名色

and then he finds a condition for them

然后找出它们的一个缘

and then he tries to see the three characteristics

然后就努力观察三相

for this meditator

对于这个禅修者

his prior attainment of access or absorption concentration is reckoned as his purification of mind.

他在前期获得的近行定或安止定就被视为心清净

so for such a practitioner

所以对于这样的行者

the attainment of access concentration or absorption concentration is called his purification of mind

所获得的近行定或安止定被称为他的心清净

The other approach, called the vehicle of pure insight (suddhavipassanayana),

另外一种方法，被称为纯观乘

does not employ the development of calm as a foundation for developing insight.

并不以止的开发作为开发观的基础

so the second type of practitioner does not practice samatha meditation at all

所以第二种行者完全不修止禅

Instead the meditator, after purifying his morality sila

相反，行者在戒清净之后

enters directly into the mindful contemplation of the changing mental and material processes in his own experience.

直接进入对所体验到的名色过程的变易进行正念观察

that means

意思就是

after purifying the morality

戒清净之后

a person practices vipassana say, on breathing in and out, on the rising and falling of the abdomen

行者通过，例如入出息和腹部起伏修观

or on any object which is prominent at the moment

或者缘取当下最明显的所缘

As this contemplation gains in strength and precision,

当此种审察不断获得力量和精准

the mind becomes naturally concentrated upon the ever-changing stream of experience

心自然安定于变易的体验

with a degree of concentration equal to that of access concentration.

这种定的程度等同于近行定

so

所以

a person who practices meditation on mind and matter on the object that becomes prominent at the moment

当行者以名色，以当下显著的所缘，来进行禅修的时候

he gains what is called momentary concentration

他获得的是刹那定

now momentary concentration is concentration just for a moment and then it disappears

刹那定是一刹那的禅定，然后就消失了

but it is replaced by another concentration, another concentration and so on

之后是另外一个定，又是另外一个定，等等

and so it gains momentum and it becomes strong

它获得动能，变得强大

so it becomes as strong as the access concentration in samatha meditation

它变得与止禅里的近行定一样强

This moment-by-moment fixing of the mind on the material and mental processes in their present immediacy is known as momentary concentration. or in pali khaṇika-samādhi

这种在当下对名色和名法过程刹那的专注被称为刹那定

Because it involves a degree of mental stabilization equal to that of access concentration,

因为它具有的心理稳定程度和近行定相同

this momentary concentration is reckoned as purification of mind for the vipassanayanika meditator,

这种刹那定被认为是观乘行者的心清净

for a meditator who has vipassana only as the vehicle

观乘行者就是只是以观禅作为方法

the meditator who adopts the vehicle of pure insight.

他采取纯观的方法禅修

Such a meditator is also called a “dry insight worker” in pali sukkhavipassaka

这种禅修者也被称为干观行者

because he develops insight without the “moisture” of the jhanas.

因为他不需要禅那的滋润来开发观

so there are two kinds of practitioners,

所以有两种行者

one practices both samatha and vipassana and the other practices vipassana only

有一种修止也修观，另外一种只修观

the vipassana only practitioner practices vipassana on the objects or on mind and matter or on five aggregates

只修观禅的行者，以所缘、名色或者五蕴来修观

now in the books it is stated that he tries to see the three characteristics

在书里，说此行者尽力观察三相

of say, mind and matter, or of the objects

就是观察名色或者所缘的三相

but actually in the beginning

但是实际上，在开始的时候

he does not see the three characteristics yet

他是观察不到三相的

he just tries to keep the mind on the object

他只是尽力将心放在所缘上

he tries to get concentration

尽力获得定

so there is a kind of samatha here not really a samatha

所以这里就有某种形式的止禅，但是不是真正的止禅

but the concentration is essential

但是关键是定

without concentration

如果没有定

you cannot see the objects clearly and you cannot see the true nature of things

你就不能清晰地观察所缘，也看不到诸法的真实属性

since concentration is necessary

因为定是必须的

and since the dry vipassana practitioner does not have access concentration or absorption concentration

因为干观行者没有近行定或安止定

his concentration is called momentary concentration

他的定被称为刹那定

so that momentary concentration is for a sukkhavipassaka meditator the purity of mind

这个刹那定对于纯观行者来说，就是心清净

please note this carefully

这点要特别注意

because there are people who want to say

因为有些人他们会说

if you do not practice samatha meditation and get the access concentration or absorption concentration

如果你不修止禅，没有获得近行定或安止定

you cannot practice vipassana

你就不能修观禅

because you cannot have purification of mind

因为你没有心清净

but that is not true

但是这样说是不对的

you can get purification of mind without the practice of samatha meditation

你可以不修止禅，也获得心清净

and that purification of mind is here called momentary concentration

这种心清净在这里被称为刹那定

so that momentary concentration is important

所以这个刹那定很重要

and in one subcommentary it is said

在某个复注里说

there can be no vipassana without momentary concentration

没有刹那定就没有内观

so when you practice vipassana meditation you need to gain momentary concentration

所以当你修观禅时，你需要获得刹那定

and momentary concentration is said to be gained when your mind is on the object almost all the time

当你的心几乎是时时刻刻都在所缘上时就可以说你获得了刹那定

and there are very few wanderings of mind

你的心不会散乱

and also you are able to be mindful or you are able to catch it as soon as it goes out as soon as the mind goes out

当心离开所缘时，你能够具有正念，迅速将它带回来

so when you are able to be on the object

当你能够安住在所缘上

and when there are wandering also you can catch it right away

当有散乱时，你立刻能将心带回来

then you are said to have gained the momentary concentration

这样就说你具有了刹那定

now momentary concentration in vipassana

观禅里的刹那定

and access concentration or absorption concentration in samatha

止禅里的近行定和安止定

between them there is difference

它们之间是有区别的

now access concentration or absorption concentration takes only one object

近行定或安止定的所缘只有一个

as you learned yesterday, let’s say a counterpart sign

你们昨天学习过，例如似相

so the object of the access concentration is counterpart sign, and only that none other

所以近行定的所缘只是似相，不是别的

and the object of absorption concentration is also that counterpart sign

安止定的所缘也是似相

so there is only object for access concentration and absorption concentration

所以对于近行定和安止定，所缘只有一个

but for momentary concentration there are many objects

但是对于刹那定，有许多所缘

at every moment, object may be different

每一个刹那，所缘都可能不同

now suppose you are concentrating on the breath here as the air element

假设你此刻专注于作为风界的呼吸

so the air element is the object of your meditation and

风界就是你禅修的所缘

suppose you’re able to keep your mind just on the air element

假设你能够将心专注于风界

then you hear a noise

然后你听到一个声音

now when you hear a noise you have to be mindful of that noise

当你听到声音时，你必须对声音保持正念

that means you have to take that noise as the object

就是说，你要以声音为所缘

so you change to that object and

所以你更换了所缘

make notes as: hearing, hearing, hearing

在心里标记：听，听，听

then that disappears

然后声音消失了

so when the noise disappears, you go back to the breath

声音消失后，你回到呼吸

so there is different object at different moment

所以在不同的刹那有不同的所缘

after you go back there may be pain in your body

你拉回去之后，可能身体有疼痛

and then your mind turns to pain

然后你的心转向疼痛

and so

所以

for momentary concentration there are many objects

对于刹那定，有许多所缘

many objects means one at a time

许多所缘，意思就是每个刹那只有一个，不是同时的

but for access concentration and absorption concentration

但是对于近行定和安止定

there is only one object

只有一个所缘

that is the difference between these two kinds of concentration

这就是这两种定的区别

access concentration and absorption on the one hand

一方面是近行定和安止定

and momentary concentration on the other

另一方面是刹那定

so regarding momentary concentration there should be concentration also on this side

所以对于刹那定，必须总是有定，

and the objects on this side may be different

但是它的所缘可能是不同的

so concentration on object A, concentration on object B, concentration on object C

所以对于所缘甲的定，所缘乙的定，所缘丙的定

so object may differ, say ABCD and so on

所缘可以不同，甲乙丙丁等等

but there should always be concentration, concentration, concentration on this side

但是必须总是有定

so when your mind can be on the meditation object

当你的心可以专注于禅修所缘

and there are very few wanderings of mind and you are able to catch the wandering as soon as it occurs

你的心就很少散乱，即使散乱你能迅速将心找回来

then you are said to have momentary concentration

这样就可以说具有刹那定

after you gain momentary concentration

获得刹那定之后

you begin to see the object clearly

你开始清晰地观察所缘

before you gain momentary concentration

在获得刹那定之前

your observation is not clear

你的观察不清晰

because it is interfered with by what are called mental hindrances

因为它被诸盖所干扰

so when you gain momentary concentration

所以当你获得刹那定之后

as in the gaining access concentration and absorption concentration

如同获得近行定和安止定

the mental hindrances are subdued

诸盖被镇服

so they settled down as it were so your mind becomes clear

心安顿下来，所以就变得清晰

so for a vipassanayanika or for a person who does not practice samatha meditation but practice vipassan only

对于观乘行者，对于不修止禅只修观禅的行者

momentary concentration is what is called purification of mind

刹那定就是心清净

so in the practice of vipassana nowadays

所以，如今，对于修观的人

especially in the tradition of mahasi sayadaw

特别是马哈希系统

there is momentary concentration

就有刹那定

so this momentary concentration serves as purification of mind

这种刹那定作为心清净

and so you cannot say that there is no purification of mind in this method

所以你不能说这种方法没有心清净

next is purification of view

下一个是见清净

purification of view consists of discernment of mind and matter with respect to their characteristics functions, manifestations and proximate causes

见清净是依特相、作用、现起与近因辨识名色

purification of view is so called because it helps to purify one of the wrong view of a permanent self

之所以叫见清净是因为它帮助清除“常我”的邪见

so when a yogi comes to this stage

当行者达到此阶段

he is able to get rid of the wrong view of a permanent self

他就能够消除常我的邪见

This purification is arrived at in the course of meditation by discerning the personality as a compound of mental and material factors which occur interdependently,

通过辨识所谓的人只是在因缘和合之下生起的名色法组合

without any controlling self within or behind them.

在它们之内或背后并没有一个主宰的我存在

This stage is also called the analytical knowledge of mind-and-matter

此阶段也被称为：名色分别智

so at this stage you are able to define mind and matter separately

所以在此阶段，你能够分别名色

and this is mind, this is matter, this is mind and matter and so on

这是名，这是色，这是名色，等等

because the mental and material phenomena are distinguished by way of their characteristics, etc.

因为是依名色法的特相等分别它们。

so a yogi is supposed to or expected to see the characteristics, function, manifestation and also proximate cause of the objects he keeps his mind on

所以行者应该看到他的心所专注的所缘的特相、作用、现起、近因

now characteristic means its mark, its individual essence

特相意思就是特性、个别的本质

and functions means its work and manifestation means the manifestation of it to a yogi

作用就是功能，现起的意思是向行者所显现的

now when a yogi when a meditator concentrates on some state

当行者或禅修者对某法保持专注

that state manifests itself to his mind as this or that

此法向该行者作这样或那样的呈现

and then the proximate cause

然后是近因

proximate cause may or may not be discerned by every body

并不是所有人都能分辨近因

if you want to understand this

如果你想理解这点

because they are not explained here

因为在这里没有解释

because they are explained far back

因为在很久之前讲过了

in the first chapter on page twenty nine

在第一章，第29页

understanding of this characteristic function manifestation

理解这个特相、作用、现起

is explained by mahasi sayadaw with a simile of looking at the lightning

马哈希尊者用观看闪电的比喻进行了解释

suppose you are looking at the sky

假设你在看天空

there is a rainstorm and then lightning flashes

正在下暴雨，然后起了一道闪电

how long is a duration of lightning

闪电的持续时间是多长？

less than a second

不超过一秒

but if you are looking at the sky

但是如果你看着天空

when the lightning flashes you see the lightning

当闪电生起时，你看到它

I will ask you, what is the characteristic of lightning

我问你，闪电的特相是什么？

what is its function? what is its manifestation?

它的作用是什么？现起是什么？

you may say I don’t know

你可能说：我不知道

but I saw the lightning very clearly

但是我非常清晰地看到了闪电

so when there is lightning

当闪电出现的时候

there is light

有光

giving light is the characteristic of lightning

闪电的特相就是产生光

and when there is light there is no darkness

当光出现时，就没有黑暗

so dispersing of darkness is the function of lightning

所以消除黑暗就是闪电的作用

and the shape

然后是闪电的形状

it is like the shape of a crooked line or shape of a root of tree and so on

闪电像曲折的线段或者树根等等

so that is the manifestation of the lightning

所以这就是闪电的现起

so at least these three things you see at once

至少你能立刻看到这三点

you are looking at the sky and there was lightning and then

你正看天空，看到了闪电

you see all three at once

你立刻看到这三者

in the same way, a yogi

同样，对于禅修者

when contemplating or practicing mindfulness on the object

当对所缘保持正念时

he sees all these things

他看到所有这些

he may not be able to say this is the characteristic

他可能不能够说这是特相

this is function, this is manifestation just as a person who saw the lightning

这是作用，这是现起，可能不能像看到闪电的人那样说出来

may not be able to say this is the characteristic of lightning this is a function and so on

可能不能够像看到闪电那样说：这是闪电的特相、作用等等

but he sees all at once in a very brief moment even in a fraction of a second

但是在非常短的时间里，他立刻看到所有诸法

he sees all these three things

他看到所有此三法

so in the same way when you pay attention to the object, then you will not fail to see these also

同样，当你专注于所缘，你也会看到这些

so at this stage

所以在此阶段

when a yogi dwells on the object

当行者安住于所缘

he is able to distinguish mind from matter or matter from mind or mental states from material state and material state from mental state

他能够从色中分辨名，从名中分辨色

and he also knows that the mind as it were goes to the object

他也知道名法朝向所缘

bends towards the object

名法倾向于所缘

so whatever bends towards the object is mind

所以倾向于所缘的就是名法

and then when he takes matter as object

当他将色法作为所缘

he knows that it has no cognitive power

他知道色法没有认知的功能

it does not know anything

色法什么也不能认知

so that is one way of understanding the manifestation of matter

这就是理解色法现起的一种方式

sometimes you feel heaviness

有时候你觉得沉重

so that is also a manifestation of matter

这也是色法的一种现起

so when a yogi pays close attention to the object

所以当行者紧密地关注所缘

he will not fail to see characteristic, function and manifestation of that object

他就能看到该所缘的特相、作用和现起

when a yogi sees that

当行者看到

whatever object he keeps his mind on

无论他将心专注于何种所缘

he sees that it is mind it is matter

他观察到此是名法，此是色法

and also he knows that there is the mind which is aware of the object

同时，他知道名法觉知所缘

so there are two things going on at every moment

所以每个刹那都有这两项发生

the object which is noted and the noting mind

就是被识取之所缘和能缘之名法

so that is at that moment

所以此刻

you stop meditating and go back, activities and you may get that notion again

你停止禅修，回到日常活动中，你可能再次获得这种常我的观念

but when you are observing the object in your practice

但是当你在禅修中观察所缘

you are able to at least put this wrong view away from you for some moments

你至少能够暂时将这种邪见清除

so that is why it is called purification of view

所以它就被称为“见清净”

understanding the characteristic, function, manifestation and proximate causes of mind and matter

理解名色的特相、作用、现起、近因

is called the purification of view

这就被称为见清净

after that stage

这个阶段之后

the next state is purification by overcoming doubt

下一个阶段就是度疑清净

purification by overcoming doubt is the discernment of the conditions of that same mind and matter.

度疑清净就是辨识那些名色的诸缘

so at this stage a yogi discerns or sees the conditions or causes of the mind and matter he is trying to be mindful of

在此阶段，行者分辨他尽力保持正念的名色的诸缘

so purification by overcoming doubt is so called because it develops the knowledge which removes doubts about the conditions for mind and matter during the three periods of time: past, present and future

所以度疑清净是因为它除去对过去、现在、未来三时名色法的诸缘之迷惑而得名

so regarding the past or the present or the future

所以对于过去、现在、未来

he is able to remove the doubt

他能够消除疑问

so doubt means indecision not wrong view

疑意思就是犹豫不决，不是邪见

doubt is indecision, you cannot make a decision, you are at a crossroad and

疑就是犹豫不决，你不能做决定，在十字路口

you don’t know which to take

你不知道该走哪一条路

if you know which one to take then you are not in doubt

如果你知道该走哪条路，你就没有疑

you may take a wrong road, but you are not in doubt

你可能会选择一条错误的路，但没有疑

so when you are in doubt, you cannot decide which is which

所以当你有疑的时候，不能确定谁是谁

so

所以

with regard to mind and matter you’r observing

你在观察名色

since you are observing you are experiencing them

因为你在观察，你在体验它们

you know that they are true they are real

你知道它们是真实的

and you have no doubt about whether they existed in the past

你对它们过去是否存在没有疑

whether they will exist in the future

对它们未来是否存在不疑

you know that they existed in the past and they will exist in the future

你知道它们过去存在，未来也存在

and they exist right now

它们现在存在

so with regard to mind and matter you are able to remove doubts

所以对于名色，你能够消除疑

the knowledge which removes doubts about the conditions for mind-and-matter during the three periods of time—消除对于三时名色诸缘的疑的智慧

It is achieved by applying, during the contemplative process, one’s knowledge of dependent arising

是在审思过程中，运用缘起的智慧而获得的

in order to understand that the present compound of mind-and-matter has not arisen by chance

为了明白名色组合并不是无端生起

or through a hypothetical cause such as a creator god or primordial soul,

也不是万能之神所造或因灵魂而有

but has come into being from previous ignorance, craving, clinging and kamma.

而是因为过去世的无明、爱、取、业而生起

that is where the knowledge of dependent origination comes in

这就是缘起智出现的地方

so that is why dependent origination is taught in the eighth chapter

所以在第八章教了缘起法

in preparation for the practice of vipassana meditation

是为内观禅修做准备

so when you know the dependent orgination

所以当你知道缘起法

you know that mind and matter here in this life

你就知道此世的名色

is conditioned or caused by ignorance, craving, clinging and kamma in the previous lives

是由前世的无明、爱、取、业造成的

so you discern them that the mind and matter in the present life

所以你分辨此生的名色

are caused by or conditioned by ignorance, craving, clinging and kamma in the past

知道它们由过去的无明、爱、取、业造成

so when you see this you know that

所以当你观察到此点，你就知道

there was a life in the past and

存在过去世

now there is life here and just as there was a life in the past and life here

现在我们拥有此生，如同有过去世，有现在世一样

so there will be life in the future

还有将来世

so you are able to remove doubt about whether the past exist or not whether the future will exist or not

这样你就能够消除是否有过去世未来世的疑问

you definitely know that he past existed before

你肯定就会知道之前存在过去世

and now it is present and then the future will come

现在世也知道，将来还有未来世

so you are able to remove doubt at this stage of discerning the conditions of mind and matter

你就能够在此阶段消除疑问，此阶段就是分别名色诸缘

conditions of five aggregates of clinging or conditions of conditioned phenomena

五取蕴诸缘，有为法诸缘

One then applies this same principle to the past and future as well. This stage is also called the knowledge of discerning conditions so this is also called in pali paccayapariggahaññāna

行者也运用相同的法则辨识过去与未来，此阶段也被称为缘摄受智

when a person a yogi has reached this stage

当行者达到这个阶段

and is able to remove doubt

能够消除疑

he is called a lesser sotāpanna he is called a cūḷa-sotāpanna

他被称为：小预流果

he is called a cūḷa-sotāpanna because he resembles the real sotāpanna

他被称为小预流果是因为他像真的预流果

by having next, at least next rebirth fixed for him

因为下一世对他是确定的

now a sotāpanna, a real sotāpanna

预流果

will not be reborn in the four woeful states

不会投生到四恶道

so a sotāpanna will be reborn as a human being or as a celestial being

所以预流果会投生为人或者天人

but never in hell or as an animal and so on

但是不会投生到地狱或者畜生道等等

cūḷa-sotāpanna a lesser sotāpanna

小预流果

is said to have fixity in his next rebirth

下一世是确定的

so for his next rebirth he is sure

对于他来说，下一世是确定的

that he will not be reborn in the four woeful states

他不会投生到四恶道

that is if he does not fall away from that stage

就是他如果不偏离这个阶段

he may reach that stage one day, and then he gave up meditation and then he lost that stage

他可能有一天达到这个阶段然后他放弃禅修，就失去了这个阶段

then his rebirth is not assured

那么他的下一世就不确定

but if he practices meditation he reaches that stage

但是如果他禅修达到这个阶段

and he can stay in that stage with practice

他可以通过禅修保持这个阶段

and with that he dies

这样他死后

then his rebirth is assured

他的下一世就是确定的

that means he will not be reborn in four woeful states

就是说他不会投生到四恶道

but will be reborn in the blissful states such as human beings and celestial beings

但是会投生到善趣，诸如人、天人等

so

所以

it is very worth practicing vipassana meditation

修内观很划算

now you have not entered into the vipassana proper

你还没有获得真正的内观

at this stage, you are not in vipassana yet

在这个阶段，你没有获得内观

you have not seen the three characteristics

你还没有看到三相

what you have seen is this is mind, this is matter

你看到的只是：此是名、此是色

and then there are conditions for this mind and matter, just that

然后是：名色的诸缘，仅此而已

by just seeing that you are said to

仅仅是看到这些而已

have become a cūḷa-sotāpanna

你就成了小预流果圣者

not a real sotāpanna

不是真正的预流果

a lesser sotāpanna

只是小预流果

and your next rebirth is assured

你的下一世就是确定的

so you will not be reborn in hell and so on

所以你就不会投生到地狱等等

even before you enter the proper domain of vipassana

即使在获得真正的内观之前

you are assured of your rebirth

你的下一世就是确定的

so we should practice vipassana with diligence

所以我们应该精勤地修习内观

because if we have reached at least this stage

因为如果我们，至少达到这个阶段

then we can rest assured that our next rebirth will be a good one

那么我们就可以确保我们下一世投生到不错的地方

ok, let’s have a break

好，我们休息一下

Disk02track32

菩提字幕屋

Bodhi Fansubs ok, so

好

the purification of overcoming doubt

度疑清净

during this stage of purification

在这个清净阶段

a yogi sees the condition or causes of mind and matter

行者看到名色的诸缘

now in actual practice

在实际的修行中

if you have no knowledge of, say, dependent origination

如果你没有缘起的知识

and not much knowledge of aggregates and so on

没有什么五蕴的知识，等等

you still can see the conditionality of things you still can see the conditions or causes of mind and matter

你依然能够看到诸法之缘，看到名色的诸缘

now when you make notes of objects

当你在心里对所缘进行标记的时候

you can see that because there are objects there is noting

你们知道，因为有所缘，所以有标记

because there are no objects there will be no noting

没有所缘，就没有标记

that you can understand easily from just observing

仅仅通过观察，你就很容易理解这点

and because there is something to see, there is seeing

因为有可见的东西，所以就有见

because there is something to be heard, there is hearing and so on

因为有可以听见的，就有听，等等

in that way also, you can see the conditionality of things

这样，你也能观察到诸法之缘

and also when you bend when you stretch

当你弯曲、伸展的时候

because there is the intention to bend there is bending

因为在弯曲之后有一个动机，所以就会弯曲

because there is intention to stretch there is stretching and so on

因为在伸展之后有一个伸展的动机，所以就有伸展，等等

so you also see there the conditionality of things

所以你在这里也能看到诸法之缘

and when you see something there is the seeing consciousness

当你有所见的时候，就有眼识

now you know that seeing consciousness arises because there is the eyes to see and the object that is to be seen

因为你知道有眼睛去看，还有可以被看见的所缘，所以生起了眼识

so

所以

you can see the conditionality of things even without the knowledge of abhidhamma without the knowledge of dependent origination

即使你没有阿毗达摩和缘起的知识，你也可以看到诸法的缘

now if you have the knowledge of abhidhamma and know dependent origination

如果你有阿毗达摩的知识，知道缘起

you can go deeper into the understanding of conditions

你对于诸缘的理解，就可以更深入

so when these conditions are understood, you know that

所以当你明白这些缘，你就知道

the aggregates in this life are conditioned by or caused by, say, ignorance, craving, clinging and kamma in the past

此生的诸蕴缘于过去的无明、爱、取、业

and so the ignorance, craving, clinging and kamma in the past will be conditions for the aggregates in the future

所以，过去的无明、爱、取、业就会成为将来诸蕴的缘

and so you can dispel the doubt about the past aggregates and dispel the doubt about the future aggregates

所以你就可以消除对于过去诸蕴的疑消除对于未来诸蕴的疑

so when you are able to dispel the doubt or perplexity

当你能够消除疑

you are said to have reached the state of cula-sotapanna or a lesser sotapanna

你就可以说是获得了小预流果

so now it is the next stage, when he has thus discerned the formations of the three planes together with their conditions,

现在是下一个阶段，当他如此辨识三地诸行及它们的诸缘时

the meditator collects them into groups by way of such categories as the aggregates, etc., divided into the past, present, and future.

禅修者将归纳为过去、现在、未来的蕴等组别

now the yogi enters into the next stage

现在行者进入了下一个阶段

this is the stage of purification of path and not path

这个阶段就是：道非道智见清净

so at this stage

在此阶段

a yogi begins to see the three characteristics

行者开始看到三相

and he tries to discern the three characteristics taking aggregates by way of taking the mind and matter as groups by way of aggregates, by way of doors by way of object and so on

他尽力以名色、诸蕴、门、所缘等为组别，来分别三相

he divides them into past, present and future

将它们归纳为过去、现在、未来

internal, external and so on

内、外等等

so he next comprehends with the knowledge of comprehension those formations in terms of three characteristics

他随后以思维智观照那些行法的三相

so he tries to see the impermanent nature, suffering nature and non-self nature in the objects

他尽力观察所缘的无常相、苦相和无我相

by way of duration, continuity and moment

依世、相续与刹那来观照

they will be explained

这个稍后介绍

Then he contemplates with the knowledge of rise and fall the rising and falling (of those formations) by way of condition and by way of moment.

然后，他依缘与刹那以生灭智观照那些行法的生灭

As he does so, there arise: an aura, zest, tranquillity, resolution, exertion, happiness, knowledge, mindfulness, equanimity, and attachment.

当他如此修时即生起了：光明、喜、轻安、胜解、策励、乐、智、念、舍与欲

Purification by knowledge and vision of what is the path and what is not the path is the discrimination of the characteristics of what is the path and what is not the path by discerning that those imperfections of insight—the aura, etc.—are obstacles to progress.

道非道智见清净是通过辨识光明等观之染为进展的障碍而得以分辨道与非道之特相。

so at this stage a yogi meets with what are called obstacles to progress

所以在此阶段，行者碰到所谓的进展的障碍

or impediments of vipassana

或者内观的障碍

now first

首先

the explanation on collects them into groups

解释：把它们归纳为蕴等组别

This shows the preparation for knowledge of comprehension, the phase in the development of insight wherein the mental and material phenomena are explored in terms of the three characteristics. again

这是准备培育思维智，即以观照名色法三相修观的阶段。

The meditator first considers all materiality—whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— as comprised by the materiality aggregate.

禅修者必须把过去、未来、现在、内外、粗细、劣胜、远近的色法都归纳为色蕴

so the material object, whether past, present or future and so on

所以色法所缘，不管是过去、现在还是未来

are comprised by the material aggregates, they belong to material aggregates

都是由色法组成，属于色蕴

Similarly, he considers all feelings, perceptions, mental formations, and acts of consciousness

同样地，他也把一切受、想、行与识

to be comprised by their respective aggregates— that means

归纳于各自的蕴，即：

feeling aggregate, perception aggregate, formation aggregate and consciousness aggregate

受蕴、想蕴、行蕴和识蕴

so this, he collects them into groups

这样，他把它们归纳为蕴等组别

and then he next comprehends, with the knowledge of comprehension:

随后他以思维智观照

This shows the actual ascription of the three characteristics to the formations collected into the five aggregates.

这是真正地观照归纳为五蕴等的行法之三相

All those formations are characterized by “impermanence in the sense of destruction”一切行法都有以下三相：1）坏灭而无常

so

所以

why are they impermanent? because they come to destruction

为什么它们是无常？因为它们会坏灭

they come to dissolution

它们会解散

because they undergo destruction exactly where they arise, and do not pass on to some other state retaining their identity;

因为它们在生起之处即遭受坏灭，而没有转变为其他法或有所遗留；

now this is an important statement

这是很重要的说法

please highlight it if you have a highlight

请在此处画重点

because they undergo destruction exactly where they arise

因为它们在生起之处即遭受坏灭

according to abhidhamma, nothing moves

根据阿毗达摩的说法，没有任何物体在运动

everything, every particle of matter and also every state of mind

所有法，所有色法微粒，所有心法

arises and then they disappear

生了又灭去

so they do not move to another place or another movement

它们并没有移动到另外的地方

they do not pass on to some other state

它们并没有延续到另外的状态

retaining their identity

没有遗留

so at the place they arise they disappear

它们在生起的地方灭去

they do not move on to another moment or another place

它们没有持续到下一个运动也没有移动到其他的地方

but at another moment or at another place there arise a new particle of matter

在另外一个运动里，或者另外一个地方生起的是一个新的色法微粒

and a new state of mind

或者新的名法

so at every moment there is arising and disappearing

所以在每一个刹那，都有生灭

and things do not move to one place to another

诸法并没有从一个地方移动到另外一个地方

and there is no such thing as going from one place to another strictly according to abhidhamma

严格按照阿毗达摩，没有从一个地方到另外一个地方这回事

so that may be difficult to understand, difficult to accept

这可能很难理解，很难被接受

because we have movement now we..

因为我们能看到运动

we move our hands and there is movement

我们移动自己的手，就有运动

so we think that our hand is moving, my hand is moving, I think, right?

我们认为我们的手在移动，对吧

but actually, according to abhidhamma there is no movement

但是，实际上根据阿毗达摩，没有运动

but at one place the material particles arise and they disappear

但是在某处某个色法生起然后灭去

and then in a place another material properties arise and they disappear and another arise

然后在某处另外一个色法生起，然后灭去，然后另外一个又生起

and when I have the intention to move

当我们具有移动的动机

my mind produces some particles of what are called air element

我的心创造了某些风界的微粒

and that increase of air element is what we call movement

而风界的增加，我们称之为运动

actually there is no movement

实际上，并没有运动

so this is the strict theravada view of things

所以这是严格的上座部对事物的看法

so those that arise undergo destruction exactly where they arise and do not pass on to some other state retaining their identity

所以，生起之法在生起之处即遭受坏灭，而没有转变为其他法或有所遗留

they are suffering in the sense of fearfulness. they are fearful 2）可畏而苦，它们是可畏的

because they are dissolving they are disintegrating

因为它们在消亡，解散

they are being destroyed

它们正在被毁灭

so they are fearful

所以它们是可畏的

because whatever is impermanent provides no stable security and thus is to be feared;

因为一切无常之法都不可靠而可畏

if this building is not stable

如果这个讲堂不稳定

right? will you want to be in this building?

对吧？你们还想呆在这里吗？

no, you will get out of this building as soon as possible

不会的，你们会立刻想出去

so this building becomes fearful

所以，这个讲堂就变得可畏

so whatever is impermanent is fearful

所以无常的都是可畏的

because it provides no stable security

因为无常不能提供稳固的安全感

and they are “non-self in the sense of corelessness”

3）它们无实质而无我

no essence no substance

无实质、无本质

just the phenomena going on and on

只是来来去去的现象

because they lack any core of self or substance or any inner controller.

因为它们缺少自我的核心或者本质，或者内在的主宰

mind and matter just arise and disappear on their own accord

名色只是自生自灭

and there is no controller or no person administrates over mind and matter

没有主宰或者没有人对名色进行调控

so a yogi tries to see these three characteristics

所以行者尽力观察此三相

they are impermanent because they are destroyed or they dissolve at every moment

它们是无常的，因为它们时时刻刻被摧毁

and they are suffering because they are fearful

它们因为可畏而苦

and they are non-self because there is no inner core

它们因为无内在的核心而无我

so in this way a yogi practices meditation on the mind and matter he takes as objects

这样行者以他缘取的所缘即名色进行禅修

so at this stage there is a lot of thinking

在此阶段，有许多思维

now when practicing vipassana meditation we usually say: do not think

当修观禅的时候，我们经常说：不要思考

do not make judgment or do not analyze

不要进行判断或者分析

just take the object as it is

只是如实地缘取所缘

or pay bare attention to the object

或者对所缘保持纯然的注意力

that means just the attention and no additions of your own

就是说，只是专注，不要添加自己的东西

because in the beginning stages if you are thinking in this way you will not make progress

因为在开始阶段，如果你这样去思维，就不会进步

first you need to steady your mind, you need to make your mind stable

首先，你需要让心稳定下来

and so at this stages

所以，在此阶段

what you are doing is actually trying to develop concentration

你做的实际上是努力发展定

so at these stages thinking is detrimental

所以在这些阶段，思维是有妨害的

but when you reach this stage the stage of purification of path and not path.

当达到这个道非道智见清净时

you do some thinking here

你在此需要有一些思维

that is why you can use your knowledge of abhidhamma, knowledge of the aggregates, bases and so on knowledge of dependent origination

所以你可以用你阿毗达摩的知识、蕴、处，等等，以及缘起的知识

and try to see the conditionality of things and so on

尽力观察诸法之缘等等

so especially at this stage there is a kind of mental activity

特别是在此阶段，有某种心理的活动

not just passively watching

并不是被动地观察

and when a yogi tries to see the three characteristics he use by way of duration by way of continuity and by way of moment

当行者努力通过世、相续、刹那来观察三相

that is, by way of duration means in terms of an extended period of time.

依世，意思就是依据长时间

we take one life time

我们采用一期生命

formations in each single lifetime are all impermanent, suffering, and non-self,

每一世里的行法都是无常、苦、无我的

let’s say, aggregates in this life are impermanent, suffering and non-self

例如，此世的蕴是无常、苦、无我

aggregates in the past were impermanent, suffering and non-sef

过去世的蕴是无常、苦、无我

aggregates in the future will be impermanent, suffering and non-self

未来世的蕴也是无常、苦、无我

and then

然后

then one progressively reduces the periods:

然后进一步减少这个时间段

to the three stages of a single life, that means

把一世分为三个阶段，就是说

mind and matter in the first part of the life

初期生命里的名色

arise there and disappear there and they do not go over into the second stage of life

生了又灭去，不会延续到生命的第二个阶段

and the mind and matter in the second stage of life also arise and disappear at that stage and they do not go over to the third stage

中期生命里的名色也是生了又灭它们也不会延续到第三期生命

so in this way, you contemplate

你这样进行审思

then to the ten decades,

然后是十年一个阶段

mind and matter during the first ten years

第一个十年的名色

do not go over to the second ten years

不会延续到第二个十年

and mind and matter in the second ten years do not go over to third ten years and so on

第二个十年的名色不会延续到第三个十年等等

so they arise and they disappear then and there

它们在这个阶段生了又灭去

and then to each year,

然后是每一年

you reduce the time little by little

你这样不断地缩短时间

mind and matter in this year will not go over to the next year

此年的名色不会延续到下一年

they will arise here in this year and they will disappear in this year

它们会在此年生，此年灭

and then you take month and you take

然后采取月为阶段

half month or fortnight

半月为阶段

then you take day, hour, etc

然后以天为阶段、以小时为单位等等

until one recognizes that even in a single step

然后你认识到即使在走路时的每一步里

formations are impermanent,

行法都是无常的

painful, and non-self.

苦、无我

this is by way of duration

这就是依世

and then you can contemplate by way of continuity

然后是依相续

that means by way of a continuous series of similar mental or material phenomena.

就是说依相似的名相续流或色相续流。

now when you’re in the sun, there is one series of material properties in your body

当你在太阳下，在你的身体里是一个系列的色法相续

when you get into the shade there is another continuity of material properties and so on

当你跑到树荫下，是另外一个色法的相续

so mind and matter at the continuity of heat

所以名色的热相续

do not go over to continuity of cool and so on

不会延续到凉相续里去

and then by way of moment

然后是依刹那

this is a most detailed

这个最精细

means by way of momentary mental and material phenomena

意思就是依据刹那的名法与色法

so at every moment mind and matter arise and disappear

在每一个刹那，名法和色法生了又灭去

and this you can see for yourself when you pay close attention to the objects

如果你紧密地专注所缘的时候，这个你自己可以亲自体验

now the knowledge of rise and fall

现在看生灭智

after seeing the three characteristics

观察了三相之后

another stage is, or another knowledge is the knowledge of rise and fall

下一个智就是生灭智

this is the knowledge in contemplating the arising and cessation of formations or mind and matter

是观照名色或诸行生灭之智

By “rise” is meant the generation, production, or arising of states;

“生”是指生起之时

by “fall” is meant their change, destruction, dissolution.

“灭”是指变易、毁坏与消失之时

so at this stage you see the formations or you see the objects arise and disappear

在此阶段，你看到行法或者所缘的生灭

and you see very clearly at this point this arising and disappearing

在此阶段你非常清晰地观察到生灭

so whatever object you take

所以，不管你缘取什么所缘

you see that object arises and then disappears so

你观察到所缘的生灭，所以

the arising and disappearing are very clear to you when you reach this stage

当你达到这个阶段，生灭对你就十分清晰

and here this knowledge of rise and fall is exercised by way of condition

这里生灭智是依缘而修习

when one sees how formations arise through the arising of their conditions and cease through the cessation of their conditions.

观察诸行如何由于它们的诸缘生起而生起以及由于它们的诸缘灭尽而灭尽

so when there are conditions

所以当诸缘会合时

the mind and matter arise

名色生起

and when the conditions are no more, mind and matter cease and so on

诸缘离散时，名色就灭去，等等

it is exercised “by way of moment”依刹那而修习

when one contemplates the actual generation and dissolution of the momentary phenomena in the present moment as they arise and pass away.

在当下的名色生灭的时候观察刹那现象的实际生灭

so when you pay close attention and watch

所以当你紧密地专注并观察时

you will not fail to see this, arising and disappearing at every moment

你就会观察到每个刹那的生灭

as he does so

当他如此行时

so when a yogi is seeing the arising and disappearing very clearly in this way

当行者这样非常清晰地观察生灭时

during the first phase

在第一个阶段“tender” knowledge of rise and fall, as the process of contemplation gains momentum,

未成熟的生灭智，当审思的过程获得动能

ten “imperfections of insight” arise in the meditator.

十种“观之染”会生起于禅修者

so these are the obstacles actually

这些实际上是障碍

the first is light

首先是光

he may witness an aura of light emanating from his body.

他可能会看到从身体里发射出的光明

so some yogis see lights

所以有些行者会看到光

He experiences unprecedented piti,

他体验到前所未有的喜

since he is now seeing the rise and fall

因为他现在看到生灭

which he has not seen before

他以前从未见过

he becomes happy, he becomes joyous

你就生起了欢乐、喜悦

so there is the unprecedented zest or piti

所以就生起了前所未有的喜悦

and this piti is called non-human happiness

这种喜被称为非人的快乐

because it not experienced by ordinary people who do not practice meditation

因为不禅修的普通人是体验不到的

and then he experiences tranquility

然后他体验到轻安

especially his mind becomes very tranquil

特别是他的心变得非常宁静

and when mind is tranquil the physical body is also tranquil

当他的心变得宁静，身体也变得宁静

and then he experiences happiness

然后他体验到“乐”

his resolution increases

他的胜解增长

resolution here means resolution and faith or confidence

胜解这里指胜解和信

so it increases

它会增长

he makes a great exertion

他努力策励

he makes effort

他精进

he doesn’t have to encourage himself to make effort

他不需要鼓励自己去精进

he just makes effort

他自然而然地精进

and his knowledge ripens

他的智慧成熟

his understanding is very clear at this stage

此阶段他的理解非常清晰

and his mindfulness becomes steady

他的念变得稳定

and he develops unshaking equanimity

他开发出了不动摇的舍

so all these, these are nine, all these arise in him or happen to him who has reached this the phase of tender knowledge of rise and fall

所以，当达到未成熟的生灭智阶段时所有这些九种都生起于禅修者

so we have to divide knowledge of rise and fall into two divisions

我们要将生灭智分为两个阶段

the first is the tender phase and the other is mature phase

未成熟阶段、成熟阶段

so during the tender phase

在未成熟阶段

these impediments of vipassana arise in him

这些观之染生起于他

now the last is the subtle attachment

最后是细微的欲

when light appears to him

当他看到光明

he likes it

他很喜欢这个光明

so he attaches to it

他对之产生执着

he wants to keep it he doesn’t want to it to go away

他希望保持这种体验，不想失去它

and the same with the piti, passaddhi and so on

对于喜、轻安，也是如此

so when he experiences the, he is very happy and joyous

所以当他体验到这些，他非常开心

and also he is tranquil and in equanimity

他也有轻安和舍

so he is attached to them

所以他执着于这些感受

so that is the last one which is called nikanti in pali

这是最后的，是微细的欲

an enjoyment of these experiences and a clinging to them.

享受与执着这些体验

so among these ten impediments

所以在这十种观之染中

the first nine are not necessarily unwholesome

前九个并不一定是不善的

they are good experiences

它们是很好的体验

but the last one is an unwholesome mental state

但是最后一个是不善的心所

because it is the subtle attachment

因为它是微细的执着

whether it is subtle or not, attachment is attachment so this is unwholesome mental state

不管是否是细微，执着都是不善的心所

unwholesome mental state taking the wholesome mental state as object

不善的心所以善心所为所缘

so these ten impediments of vipassana arise in him when a yogi reaches the stage the tender knowledge of rise and fall

所以，当禅修者达到未成熟的生灭智，就会生起这十种观之染

so when these appear to him, what must he do?

当他体验到这些，他必须做什么？

a yogi who is not knowledgeable may think that these are the enlightenment

智慧不够的行者或许觉得这就是觉悟

or I have gained enlightenment

或者觉得自己觉悟了

because I have never experienced this before and now I am experiencing them

因为我体验到前所未有的感受

so this must be what they call enlightenment

这个肯定就是所谓的觉悟

once you think they are enlightenment

只要你觉得这些就是觉悟

you will stop there, you will not go on practicing

你就会得少为足，不再修习

that is why they are called impediments

所以称这些为观之染

so when such elevated experiences occur to a meditator, if he lacks discrimination

所以当禅修者获得这些殊胜的体验，如果他们缺少分辨的能力

he will give rise to the misconception that he has reached the supramundane path and fruit.

他就可能会以为自己已经达到了出世间道果

He will then drop his insight meditation and sit enjoying these experiences,

他也就可能会停止观禅的修习，停下来享受这些体验

unaware that he is clinging to them.

而不知道自己是执着于它们。

so when yogis experience these

所以当行者体验到这些

it is very important that they know that these are not yet enlightenment

重要的是：要知道这些还不是觉悟，

these are just experiences every yogi experiences during their practice of meditation

这些只是每一个行者在禅修中的经历

so he drops his insight meditation and sits enjoying these experiences

他停止观禅的修习，享受这些体验

but sometimes

但是有时候

I would tell them, you can enjoy for a little

我要告诉他们，你们可以稍微享受一下

for some time

稍微享受

because they are precious

因为这些体验很珍贵

and so unusual

不同寻常

that a yogi may want to enjoy them

行者可能想享受它们

so I think enjoying a little for a moment or two is not harmful

所以我觉得，稍微享受一下是没有害处的

but actually a yogi must see them as impediment as obstacles

但是，实际上行者要知道它们是观之染，是障碍

and so he must try to overcome them

所以他们要努力战胜它们

but if he possesses discrimination, he will recognize these states as mere natural by-products of maturing insight.

但若他有能力分辨，他就知道这些体验只是成熟的观智的副产品。

they are the results of insight

它们是观智的结果

He will contemplate them as impermanent, suffering, and non-self

他会观察它们的无常、苦、无我

so however good he is feeling

所以不管他的感觉是多么好

however much there is happiness at that moment at that time

不管那个时候他体验到怎样的快乐

however piti he is experiencing

他体验到什么样的喜

he must see all of them as impermanent, suffering and non-self

他必须观察所有这些是无常、苦、无我

and proceed with his insight contemplation

继续提升其观禅之修习

so when these occur then a yogi has to be mindful of them or make note of them

所以当体验到这些，行者需要对它们保持正念，在心里对它们进行标记

so that he does not get attached to these

所以他不会对这些产生执着

This discrimination between the ten imperfections as not being the path,

分辨十种观之染为非道

that means a right way

道指正确的方法

and the practice of insight contemplation as being the correct path,

观禅的修习是正道

is called purification by knowledge and vision of what is the path and what is not the path.

被称为道非道智见清净

so at this moment

所以此刻

a yogi is able to distinguish between what is the correct way of practice and what is not

行者能够分辨什么是正道修习什么不是

now he understands now that these ten things are not enlightenment

他现在知道这十种观之染不是觉悟

actually they are impediments or obstacles to his progress

实际上，它们是进步的障碍

and he must understand that practicing vipassana on this is the correct way of practice

他必须明白以此进行修习则为正确的修习

so he must practice vipassana on these impediments

所以他必须对这些障碍进行观禅的修习

seeing them as impermanent, suffering and non-self

观察他们的无常、苦、无我

so when he is able to overcome when he is able to go beyond these ten impediments

当他能够克服，能够超越这十种障碍

his knowledge of rise and fall is said to have become mature

他的生灭智就成熟了

so between tender knowledge of rise and fall and mature knowledge of rise and fall

所以在未成熟的生灭智和成熟的生灭智之间

come the ten impediments

就有这十种障碍

because a yogi is interfered with by these impediments

因为行者被这些障碍所扰

his knowledge of rise and fall was not mature

他的生灭智就是不成熟的

but when is able to see them as impediments

但是当他能够观察到它们是障碍

and also see that practicing vipassana on them is the right path

同时观察到以此进行观禅修习是正道

then he is able to move into the mature stage of knowledge of rise and fall

那么他就能够进入成熟的生灭智

the next purification is purification of the way, purification of the practice

下一个清净是行道智见清净

When he is thus free from those obstacles to progress,

当他如此脱离了那些进展的障碍之后

when he is able to surmount when he is able to go beyond these impediments

当他能够超越这些障碍

as he practises he passes through a succession of insights in regard to the three characteristics,

继续修习，他证得了有关三相的一系列观智

beginning with knowledge of rise and fall and culminating in conformity.

从生灭智至随顺智

that means from that time on

意思就是，从此之后

he makes progress and he goes through one stage of knowledge after another

他继续进步，从一个智到达另外一个智

so here these knowledges are given as beginning with knowledge of rise and fall

这里这些智以生灭智开始

and culminating in conformity

一直到随顺智

so if you go back to the ten vipassana knowledges

如果你回到十个观智

on page 346 346页

you see knowledge of rise and fall is number two

你会看到，生灭智是第二个

and knowledge of conformity is number ten

第十个是随顺智

so from number two to number ten

所以从第二个到第十个

he moves from one to another

他依次进展

now here the guide gives the explanation of these vipassana knowledges

这里助读里给出了这些观智的解释

now here the first one is knowledge of rise and fall

第一个是生灭智

this is the same knowledge as that which preceded the imperfections of insight,

这与观之染生起之前的观智是同一智

but when the imperfections have been overcome, it now matures and develops with increased strength and clarity.

但是在克服观之染之后，它变得成熟、更强及敏锐

so very clearly, a yogi sees the rise and fall of every object he keeps his mind on

行者非常清晰地观察他专注的每一个所缘的生灭

and the next knowledge he gains is knowledge of dissolution

下一个获得的就是坏灭智

so at this stage

在此阶段

he pays attention to dissolution rather than the arising

他专注坏灭，而不是生起

and also only dissolution appears vivid to him but not the arising

同时，是有坏灭清晰地向他展现，而不是生起

When the meditator’s knowledge becomes keen, he no longer extends his mindfulness to the arising or presence of formations, but brings it to bear only on their cessation, destruction, fall, and breakup.

当禅修者的观智变得敏锐时，他不再对诸行法的生时与住时保持正念，而只观照它们的坏灭。

so this is knowledge of dissolution.

这即是坏灭智

after that there comes the knowledge of fearful

然后是怖畏智

knowledge that mind and matter are fearful

名色是怖畏的知识

As the meditator contemplates the dissolution of formations in all three periods of time,

当禅修者观照三世的行法的坏灭时，

he recognizes that all such dissolving things in all realms of existence are necessarily fearful.

他觉知这些在一切生存地里不断坏灭的行法是可畏的

so mind and matter in the human realm are fearful

所以人道的名色是可怖畏的

mind and matter in the realms of devas and brahmas are fearful

欲界天和梵天的名色是怖畏的

because whenever they arise they have the three characteristics and

因为只要它们生起，它们就具有三相

more importantly they dissolves

最重要的是，它们会消失

and then the knowledge of danger, knowledge of full in fault

然后过患智

By recognizing that all formations are fearful, the meditator sees them as utterly destitute of any core or any satisfaction and as nothing but danger.

通过觉知一切行法为可畏，禅修者照见它们为毫无实质、不圆满、毫无可取，只有过患

so he sees now the faultiness of mind and matter

他现在看到名法和色法的过患

He also understands that only in the unconditioned, nibbana free from arising and destruction, is there any security.

他也明白只有无生灭的有为法才是安全的。

so whatever is conditioned is subject to rise and fall or whatever is conditioned rises and falls

所以，有为法屈从于生灭，或者说，有为法有生有灭

so when there is rising and falling, there is no security

只要有生灭，就没有安全性

and then next is the knowledge of disenchantment

下一个是厌离智

knowledge of turning away

舍离之智

When he sees all formations as danger, he becomes disenchanted with them,

当知见一切行法的过患之后，他对它们感到厌离

and takes no delight in the field of formations belonging to any realm of existence.

不再乐于一切生存地的任何行法。

so at this stage

在此阶段

a yogi becomes wearied with mind and matter

行者对名色感到厌倦

he becomes disenchanted with mind and matter

他对名和色感到厌离

he feels very miserable actually

实际上，他感到很痛苦

so it is a stage where some yogis run away from the meditation center

这个阶段，有些行者会逃离禅修中心

ok the next stage is desire for deliverance

好，下一个阶段是欲解脱智

so after he is disenchanted with mind and matter

对名色产生厌离之后

when he takes no delight in mind and matter

他对名色丧失了兴趣

he wants to get rid of them he wants to get away from them

他希望远离它们

so there comes the knowledge of desire for deliverance, desire for escape

此时就产生了欲解脱智

so it is the desire, arisen in the course of contemplation of being delivered from the whole field of formations and escaping from it.

这是在观照时生起欲脱离一切行法之愿

and then when the yogi wants to get away from them

然后，当行者想摆脱它们

he re-reflects on the mind and matter

它再观照名法和色法

In order to be delivered from the whole field of formations, the meditator again re-examines

为了脱离诸行法，禅修者再观照

that means he practices vipassana again on mind and matter or on the five aggregates

意思就是他在名色或者五蕴的基础上再次修观禅

attributing the three characteristics to them

就是观照那些行法的三相

that means seeing them as impermanent, suffering and non-soul, non-self

就是观察它们的无常、苦、无我

When he clearly reviews those formations as marked by the three characteristics,

当他清晰地审察诸行法的三相时，

this is knowledge of reflective contemplation or knowledge of re-reflection

这就是审察智，或者再审察智

now this stage is necessary because

这个阶段有必要，因为

if he does not re-reflect on the mind and matter as impermanent and so on

如果他没有再审察名法和色法的无常等等

his mind may turn back to seeing them as permanent and so on

他的心可能会回头将之视为常等

so it is important that he practices vipassana farther on the mind and matter or on the formations or on the aggregates

所以这很重要：他进一步在名色或诸行或诸蕴上修观禅

and then

然后

he reaches another stage, knowledge of equanimity towards formations

他达到了另外一个阶段：行舍智

After he has passed through the reflective contemplation, the meditator sees nothing in formations to be taken as “I” and “mine,”在审察之后，禅修者照见诸行法中无一物可执取为“我”和“我的”

so he doesn’t see anything in the mind and matter to be taken as this is “I’ or this is “mind”

所以，他在名色中不将任何法视为“我”或“我的”

so he abandons both terror and delight

因此他舍弃了怖畏和喜乐两者

he is still taking mind and matter as object

他依然以名色为所缘

but he is able to abandon both terror and delight

但是他能够舍弃怖畏和喜乐

he is not afraid of mind and matter, he does not take delight in mind and matter, his mind becomes impartial

他不害怕名色，也不以名色为喜乐，他的心不偏不倚

and becomes indifferent and neutral towards all formations.

而对一切行法感到中舍

Thus there arises in him knowledge of equanimity towards formations.

如是生起了行舍智。

so when a yogi reaches this stage

当行者达到此阶段

he doesn’t have to make effort to be mindful or to see the three characteristics

他不需要努力保持正念来观察三相

so the mindfulness as it were comes by itself

正念自然而然产生

and it is effortless mindfulness at this stage

此阶段是不需要努力就能获得正念

and also his mind becomes very subtle

同时，他的心非常微细

and his understanding becomes very sharp at this stage

他在这个阶段的认知很敏锐

from that stage he enters into another stage called knowledge of conformity

从此阶段他进入另外一个阶段：随顺智

this knowledge is also called adaptation

这种智也被称为顺应智

this is a knowledge in the sense sphere cittas that is kamavacara cittas that arise preceding the change-of-lineage citta in the cognitive process of the supramundane path

这是在出世间道心路过程里，于种姓心之前生起的欲界心

(dealt with in the following section).

下一节会介绍

This phase of insight is called conformity because it conforms to the functions of truth both in the preceding eight kinds of insight knowledge and in the path attainment to follow.

此智被称为随顺是因为它顺着之前八种观智的作用，以及顺着之后道智的作用。

this is called conformity because it conforms with the previous as well as the succeeding

之所以被称为随顺，是因为顺着之前，也顺着之后

it is like a buffer between two things

就像两者之间的缓冲

it is in conformity with the preceding as well as it is with the succeeding

它顺着之前的，也顺着之后的

next is the attainment of enlightenment

下一个是证得觉悟

purification by knowledge and vision

智见清净

When he thus practises contemplation, owing to the ripening of insight (he feels),

当他如此观照时，因为其智已经成熟“Now the absorption (of the path) will arise.” now this

他感到：如今道安止即将生起

the pali sentence: idāni appanā uppajjissatī巴利语是：idāni appanā uppajjissatī

now we need to understand this correctly

我们要正确理解这句

actually this is a pali idiom

这个实际上是一句巴利语习惯用法

the yogi is practicing vipassana and he goes from one vipassana knowledge to another

行者在修习观禅，他从一个观智到另外一个观智

until he reaches the conformity knowledge

最后达到随顺智

so that means he is now in the thought process of enlightenment

意思就是他现在已经到了觉悟的心路过程

so there is no stopping here there is no turning back, he must go on

这里不会停止，不会倒退，只会继续

since he must go on, he is in the thought process of attainment

因为他必须继续，他在安止的心路里

there can be no thinking that now the absorption of the path will arise

他不会这样思维：道安止即将生起

if he thinks that way he will be out of vipassana at that moment

如果他这样思维，那么他就从内观中出来了

because vipassana takes the formations as the object

因为内观是以行法为所缘

mind and matter as object

以名色为所缘

so he thinks now absorption of the path will arise

如果他思维：现在道安止即将生起

and if he thinks that way if he knows in his mind

如果他这样思维，心里这样了知

then he is back to the normal sense sphere type of consciousness

那么他就回到了普通的欲界心

so he is out of meditation

这样就从禅定中出来了

so this sentence means

所以这句话意思是

not that he feels or he knows or whatever

不是说他觉得，或者他了知，诸如此类

but actually it means when the appanā is about to arise

实际上意思是：当安止即将生起

so that is the correct meaning to be understood here

这样理解才是正确的

we find this construction in visuddhimagga also

我们在清净道论里也找到这种结构

and there are constructions like this in other places as well

这种结构在其他地方也能找到

like when the commentaries describe the bodhistta’s attainment of buddhahood

当注释书描述菩萨证得佛道时

they say, when, say, idāni aruṇo uggamissatī’ti

是这样写的：idāni aruṇo uggamissatī’ti when dawn is about to arise

当黎明即将来临

he reached buddhahood

他证得了佛道

so bodhisatta practiced meditation the whole night

所以菩萨整个晚上都在禅修

and as dawn comes, he reached enlightenment he reached buddhahood

黎明来临时，他证得佛道

so that is described as when dawn is about to come

就是这样描述：当黎明即将来临

just almost simultaneously as dawn

与黎明的到来同时发生

bodhisatta attained buddhahood

菩萨证得了佛道

so something like also in this sentence

所以类似于这样的句子

when he says now the absorption of the path will arise

当这里写道：如今道安止即将生起

means not that he is thinking in this way at in his mind at this moment

意思不是说他在此时心里这样想

so we must take it as a usage in pali language

所以我们必须以之作为巴利语的用法

which means when, say, here when the absorption is about to arise

意思是：安止即将生起

so when the absorption is about to arise, what happens?

当安止即将生起时，会发生什么？

arresting the life-continuum, there arises mind-door adverting,

于是，在有分断之后，生起了意门转向

now you have to remember the thought process

你们要记得心路过程

when a thought process is going to arise

当一个心路要生起的时候

first there are moments of life-continuum or bhavanga

首先，有分的刹那

and then cutting the flow of life-continuum there arises here mind-door adverting

然后是有分断，然后生起意门转向

because it is a mind door thought process

因为这是意门心路过程

and followed by two or three (moments of) insight consciousness

随着生起的是两个或三个观智心

having for their object any of the characteristics such as impermanence, etc.

它们的所缘是目标的无常等任何一相

so after mind door adverting consciousness

所以意门转向心之后

there are two or three moments of insights consciousness

生起两个或者三个观智心

so after the mind-door adverting consciousness

意门转向心之后

then insight consciousness arises for two or three moments

观智心生起两次或者三次

and these insight consciousnesses take the characteristics as object

这些观智心以诸相为所缘

and these two or three moments of insight consciousness are called first preparation

这两个或者三个观智心首先被称为遍作

and then access and then conformity

然后被称为近行、随顺

That knowledge of equanimity towards formations together with knowledge that conforms (to the truths), when perfected, is also termed “insight leading to emergence.”当行舍智与随顺智圆满时也被称为“导向出起之观”

so the knowledge of equanimity towards formation together with knowledge that conforms to the truths

所以行舍智与随顺智

that means the knowledge just mentioned above

就是指以上提到的智

so when perfected, is also termed insight leading to emergence

圆满时，也被称为“导向出起之观”

ok, now we are very close to enlightenment

好，我们现在非常接近觉悟了

Thereafter, the change-of-lineage consciousness, having Nibbana as its object, occurs,

随后生起了取涅槃为目标的更改种姓心

so now change of lineage arises

所以现在更改种姓心生起了

overcoming the lineage of the worldlings and evolving the lineage of the noble ones.

超越了凡夫的种姓，而达到了圣者的种姓。

that is why this moment, or this type of consciousness is called change of lineage

所以，在此刻，此种心被称为种姓改变

overcoming the lineage

超越了种姓

is one meaning of the original pali word

这是巴利原文的一个意思

and evolving the lineage is another meaning of the same pali word

同样的巴利词还有一个意思是：使种姓进化

the word is gotrabhū这个词是：gotrabhū

you can see the pali word above in the pali section: gotrabhūcittam

你们可以在上面的巴利语段落里找到它

so gotra means lineage and bhū is made to mean overcoming and also evolving or entering into

所以gotra意思是种姓，

bhū的意思是超越，进化，或者进入

so that consciousness arises taking nibbana as object

所以此心的生起以涅槃为所缘

Immediately after this, immediately after the change of lineage

在此之后即刻，在种姓改变之后即刻

the path (of stream-entry), that means the first path

生起了预流道，就是初果道心

fully understanding the truth of suffering,

该道心彻知苦谛

abandoning the truth of its origin,

断除集谛

realizing the truth of its cessation,

证悟灭谛

and developing the truth of the path to its cessation,

及开展灭苦之道谛

enters upon the (supramundane) cognitive process of absorption.

而证入出世间安止心路过程

you know what it means?

你们知道意思吗？

that means just path consciousness arises

它的意思只是：道心生起了

now when path consciousness arises

当道心生起时

it is said to do four functions simultaneously

会同时执行四个作用

when there is a lamp, oil lamp

一盏油灯

it does four functions at the same time

它同时具有四个作用

it gives light

它产生光

it dispels darkness

驱除黑暗

it burns the wick and also it exhausts the oil

它燃烧灯芯，消耗灯油

so in the same way when path consciousness arises

同样地，当道心生起时

it does four functions simultaneously

它同时也执行四个作用

and these four functions are fully understanding the truth of suffering, that is one function

这四个作用是：1）完全了知苦谛

full understanding of the truth of suffering this is the first function

彻底了知苦谛

abandoning the truth of its origin the second function 2）舍弃苦集谛

realizing the truth of its cessation that means seeing face to face the nibbana, it is the third function 3）证得苦之灭谛，也就是亲证涅槃

and developing the truth of the path to its cessation, that means the fourth noble truth 4）发展苦灭之道谛，就是第四圣谛

so at the moment of path consciousness

所以在道心生起的时候

that path consciousness does these four functions simultaneously

道心同时具有此四个作用

and enters upon the surpamundane cognitive process of absorption

而证入了出世间安止心路过程

so

所以

up to change of lineage it is mundane

直到种姓的改变之前，还是世间

but beginning with path consciousness, it becomes supramundane

从道心开始，就成了出世间

after that two or three moments of fruition

道心生起两三次之后

consciousnesses arise and cease

心生起又灭去

immediately after path consciousness

道心之后，随即

there are two or three moments of fruition consciousness

生起了两次或三次果心

arise and cease

生起又灭去

then there is subsidence into the life continuum

然后又沉入有分

so this describes a thought process, an enlightenment thought process

这就描述了觉悟的心路过程

now first

首先

it mentions the mind door adverting

提到了意门转向

we begin from there

我们从那里开始

so before mind door adverting, there are moments of bhavanga

在意门转向之前，是有分刹那

so there are moments of bhavanga and then mind door adverting

有分刹那之后是意门转向

and after mind door adverting there are

意门转向之后

two or three moments of insight

观智心生起两或三次

so they are called preparation access and conformity

它们被称为遍作、近行和随顺

so let us take just three here

我们这里采用三次

and after that

此后

there is change of lineage

就是种姓的改变

after that there is path

之后，就是道心

after path there are two or three moments of fruition

道心之后，就生起两次或三次的果心

so this is the enlightenment thought process

所以这就是觉悟的心路过程

let’s do it again

我们再来一次

we begin with what?

我们从什么开始？

moments of bhavanga and then there is mind door adverting

有分刹那，然后是意门转向

and then

然后

preparation, access and conformity

遍作、近行和随顺

these three belong to sense sphere consciousness

这三个属于欲界心

here the sense sphere consciousness accompanied by knowledge

这里，是智相应的欲界心

and after conformity comes

随顺之后

change of lineage

生起种姓的改变

and after change of lineage comes path

种姓改变之后，是道心

and after path, two or three fruition consciousness

道心之后，果心生起两次或三次

and after that again moments of bhavanga

之后，又是有分刹那

so this is a thought process of enlightenment

所以这就是觉悟的心路过程

now here

这里

the consciousnesses preparation, access and conformity take formations as object

这里遍作、近行和随顺心以行法为所缘

but change of lineage takes nibbana as object

但是种姓心以涅槃为所缘

and path consciousness and fruition consciousness also take nibbana as object

道心、果心也是以涅槃为所缘

so in this thought process

在这个心路过程里

some moments of consciousness take one object

有些心识刹那缘取一个所缘

and others take another object

另外的心缘取另外的所缘

so there is difference of object in this type of thought process

在这个类型的心路过程里，存在不同的所缘

but in other types of thought process

但是在其他心路过程里

the object must be the same for all the types of consciousness included in the thought process

该心路里的所有心的所缘必须一样

but here

但是这里

the individual moments of consciousness take different objects

不同的心识刹那所缘是不同的

so some take the formations as object

所以有些以行法为所缘

and then one takes nibbana as object that belongs to sense sphere

有一个欲界心以涅槃为所缘

and then path and fruition take nibbana as object

道心和果心以涅槃为所缘

so when fruition consciousnesses arise and disappear

所以当果心生起又灭去

a person is said to have gained the first stage of enlightenment

此人就获得了初果

so he is a sotapanna

所以他就是须陀洹

after that enlightenment thought process

觉悟心路过程之后

there come the reviewing thought processes

然后是审察的心路过程

so after getting enlightenment everybody

获得觉悟之后

reviewed five things

任何人都要审察五件事

they review the path

审察道

they review the fruit that means the fruition consciousness

审察果，就是果心

they review the nibbana

审察涅槃

and these three things they invariably review

这三法他们总是会审察

so after getting enlightenment, every person reviews these three

觉悟之后，每个人都审察此三法

the path, the fruit and nibbana

道、果、涅槃

and he either reviews or does not review defilements destroyed

他可能或审察或者不审察烦恼的摧毁

now at the moment of path consciousness, defilements are destroyed, defilements are eradicated

在道心的刹那，烦恼被断除

so some those who have gained enlightenment review the defilements that are destroyed

所以有些获得觉悟的人会审察烦恼的摧毁

and also the defilements remaining

还会审察剩余的烦恼

now at the moment of first path

在初果道心的刹那

doubt and wrong these two defilements are eradicated

疑和邪见这两个烦恼被断除了

so if he reviews them

所以如果他审察

then he will review that I have eradicated two defilements

他会审察到：我断除了两个烦恼

and so there are eight defilements remaining

还剩下八个烦恼

so he may or may not review the defilement destroyed and the defilements remaining

所以他可能会也可能不会审察烦恼的摧毁和残留的烦恼

but he will always review the first three which are path, fruit and nibbana

但是他总是会审察前三法：道、果、涅槃

Thus the fourfold path which has to be developed in sequence by means of the sixfold purity is called purification by knowledge and vision.

如是必须通过修习六清净而次第地证得的四道名为智见清净

so this is called purification by knowledge and vision

所以这就被称为：智见清净

fourfold means the first path, second path, third path and fourth path

四道意思是：初果、二三四果道心

sometimes we read in the stories that people gain enlightenment very quickly, very easily

有时候，我们看书里写有些人很快、很容易地就获得了觉悟

say, after listening to a discourse eighty thousand beings gained enlightenment and so on

听了佛陀开示之后，8万人获得觉悟等等

it seems that they didn’t have to practice vipassana at all

似乎他们都不需要修观禅

and they gained enlightenment like by magic

他们奇迹般地获得觉悟

but actually the commentaries explain that

但是实际上，注释书解释说

even if the enlightenment seems to be instaneous

即使他们的觉悟看起来是瞬时的

they have to go through these stages of knowledge and these stages of vipassana

他们也需要经过这些观智阶段

without going through the vipassana stages there can be no enlightenment

不经历这些观智，他们就不会获得觉悟

ok

好

question 01: in the given notes, 24 conditions patthana condition of upanissaya and atthi are not listed explicitly?

在24发趣缘的解释里，亲依止缘和有缘并没有明显地列出来

please comment

请解释一下

please explain what vatthu-purejāta-nissaya, vatthārammaṇa-purejāta, nānākkhaṇika kamma means

请解释：依处前生依止、依处所缘前生，异刹那缘的意思

because upanissaya and atthi along with arammana

因为亲依止缘和有缘和所缘缘

and kamma are the heads under which others are listed

以及业缘，在其他缘下面进行了介绍

so that is why they are not listed again

所以它们没有重复再列出来

vatthu-purejāta-nissaya means three things, it must be a base, it must have arisen before and it must be a support

依处前生依止，包含三个意思：必须是依处、必须在之前生起、必须是支助

and vatthārammaṇa-purejāta means it must be vatthu, it must be object, it must have arisen before

依处所缘前生，意思是必须是依处、必须是所缘、必须在之前生起

and also nissaya, it must be a support

还有依止，必须是一种支助

the heart base can be both the support and object of some type of consciousness

心所依处可以是某些心的支助也可以是所缘

and nānākkhaṇika kamma means I think I already explained this, different time kamma

异刹那业的意思，我想我已经解释过，不同时间的业

so different time kamma means kamma that arises at the different from its results

不同时间的业意思是业的生起时间和果报不同

it is opposed to conascent kamma

它与俱生业相对

because conascent kamma arises with its conditioned state at the same time

因为俱生业与缘生法同时生起

but nānākkhaṇika kamma or asynchronous kamma in a different time than its result

但是异刹那业是与果报不同的时间生起

question 02: to reach the jhana of happiness, it is necessary to have highest level of zest

为了获得禅那，是不是要获得最高程度的喜？

pervading zest so we can reach the next jhana of sukha

遍满的喜，这样我们就能达到下一个乐的禅那

it is said that a person expriences all five kinds of piti when they practice meditation

当禅修的时候，行者会体验到所有五种喜

so a person needs to experience all these five in order to get jhana

所以禅修者要获得禅那，需要体验所有这五种喜

question 03: when I am in second jhana

当我处于二禅

with piti, if I don’t have pervading zest

具有喜，如果我没有遍满的喜

only have minor zest

只有少量的喜

is my mindfulness on the object not good enough？我对于所缘的正念是不是不够好？

my object is breathing method

我的所缘是入出息

here on the upper lip as object

这里，以上嘴唇为所缘

so you try to improve your quality of zest by paying closer attention

所以你尽力通过紧密地专注，提升喜的质量

your object can be air

你的所缘可以是风

air means the breath

风意思是呼吸

and then the breath must be as concept and not as air element

呼吸必须是作为概念，而不是风界

if you are taking air element as object you are not going to get jhana

如果你以风界为所缘，你就不能获得禅那

because analyzing into four elements meditation does not lead to attainment of jhana

因为四界分析的禅修不能导向禅那的获得

it can lead to only the attainment of access concentration

它只能导向获得近行定

so if you want to get jhana you have to take the concept of breath as object

如果你想获得禅那，你必须以呼吸的概念作为所缘

and not the air element

不是以风界为所缘

but if you want to practice vipassana on the breath

但是如果你想以呼吸来修观禅

then you take the air element as object

那么你以风界为所缘

not the concept of breath as object

不是呼吸的概念作为所缘

that is important and you should understand

这很重要，你要理解

that you can practice both samatha and vipassana on the breath

你可以在呼吸基础上修止禅和观禅

both means not at the same time

不是说同时修这两种禅

so if you want to practice samatha meditation on the breath

所以如果你想以呼吸来修止禅

and you keep your mind here and try to be mindful of the breath as concept breath

你将心专注，保持对呼吸这个概念的正念

in breath out breath, in breath out breath

入息出息、入息出息

so when you are saying in out in out

当你观察入出、入出时

you are concentrating on the concept of breath

你专注于呼吸的概念

you can practice vipassana on the breath also but

你也可以用呼吸来修观禅

then you don’t try to be mindful of in breath out breath, in breath out breath

你不是尽力对入息出息保持正念

but in stead you try to be mindful of the air element here

相反，你要对风界保持正念

you notice the air element functioning here

你注意此处风界的作用

and air element has the characteristic of extending and support

风界的扩展、支助之相

and it has a function of moving

它具有运动的功能

and so anyone of them will be clear to you here

你可以清晰地了知任何一个相

and so you practice vipassana on the air element

所以你以风界来修观禅

keeping your mind at the entrance of the nostrils

将心专注于鼻孔的入口处

so if you want to get jhana

如果你想获得禅那

you take concept as object

以概念为所缘

and not the elements as the object

而不是以界为所缘

so that’s all, ok

到此为止，好

Disk02track33

菩提字幕屋

Bodhi Fansubs so this is the last day of our class

今天是我们课程的最后一天

yesterday we finished up to the attainment of magga or path

昨天我们讲完了道、果的获得

so after the attainment of magga or path

道、果获得之后

there followed two or three moments of fruition moments

有两三个刹那的果心刹那

and then the thought process subsides into bhavanga

然后心路过程沉入有分

and then what follows are called the reviewing thought process

然后就是审察的心路过程

so everybody who has reached enlightenment reviews the path, the fruit, that means fruition consciousness and nibbana

所以所有获得觉悟的人审察道、果，也就是果心和涅槃

not invariably and regarding the defilements destroyed and defilements remaining he may or may not review

但并不一定会省察已断除及还剩下的烦恼

now I want you to understand the moment of enlightenment with reference to the chart

我希望你们通过表格来理解觉悟的刹那

that was distributed long ago

这张表格很早之前就发了

during the time we studied the fourth chapter

也就是在我们学习第四章的时候

but fortunately

但是幸运的是

there is a transparency and so I want you to look at the transparency on the screen

我们有投影胶片，大家看屏幕上的投影

so this is the thought process, it is called path thought process actually it contains path and also fruition

这是道心心路过程，实际上它包括道，也包括果

so when a person is about to gain enlightenment

当一个人即将获得觉悟

this thought process occurs in his mind

他的心里生起这个心路过程

so first we have a bhavanga

首先是有分

and then vibrating bhavanga and arrest bhavanga as usual

然后依然是有分波动、有分断

but there is no past bhavanga because it is mind door thought process

但是没有过去有分，因为是意门心路过程

and not five sense door thought process

不是五门心路过程

and then manodvāravajjana or mind door adverting

然后是意门转向心

so at that moment

此刻

the active moments of consciousness begin

活跃的心识刹那开始了

so first the mind turns to the object so there is manodvāravajjana or mind door adverting

首先心转向目标，就有意门转向心

and then follow preparation, access and conforming in pali they are called parikamma, upacāra and anuloma

然后是遍作、近行、随顺

so these three moments of consciousness arise

生起了这三个心识刹那

and after the conformity or anuloma comes gotrabhu, G, gotrabhu

随顺之后，就是种姓心

that is change of lineage

改变种姓

so change of lineage happens at that moment

所以此刻发生种姓的改变

and following that magga or path consciousness follows

此后，道心生起

and here two fruition moments follow

然后，在这里是两个果心刹那

and after the second fruition moment

第二个果心刹那之后

the flow of consciousness subsides into bhavanga again

心识之流再次沉入有分

so this is the enlightenment thought process, we can call it

所以我们可以称此为觉悟的心路过程

now in this thought process

在这个心路过程里

first look at the objects

首先看所缘

the first three takes the kamma or kammanimitta or gatinimitta as object as usual

首先三个依然是以业、业相或趣相为所缘

so bhavanga cittas or bhavanga consciousnesses always take one of these three kamma or sign of kamma or sign of destination

所以有分心总是以业、业相和趣相之一为所缘

and then

然后

mind door adverting and others arise

生起了意门转向心等等

and they take what are called miscellaneous formations

他们以有为法为所缘

that means the object of vipassana meditation

也就是观禅的所缘

so when you practice vipassana meditation

当你修观禅的时候

you take the mind as the object or matter as object

你以名法或色法为所缘

and mind and matter are here called miscellaneous formations different kinds of formations

名法和色法在这里被称为有为法

since mind and matter are conditioned by some other causes

因为名法和色法都是由因造作的

they are called formations

所以被称为有为法

so they take miscellaneous formations as object

所以它们以有为法为所缘

so three moments following the mind door adverting take the miscellaneous formations as object

所以意门转向心之后的三个刹那以有为法为所缘

actually they are the vipassana consciousness

实际上它们是内观心

since they are vipassana consciousnesses they take miscellaneous formations as object

因为它们是内观心，它们以有为法为所缘

and then gotrobhu or change of lineage arises

然后生起种姓心，改变种姓

but it takes nibbana as object

但是它以涅槃为所缘

now upacāra, anuloma and gotrabhū are actually wholesome sense-sphere consciousness kamavacara kusala cittas

近行、随顺和种姓实际上是欲界善心

so the four moments of kamavacara kusala cittas arise before the arising of magga or the path

在道心生起之前，生起四个欲界善心

among these four, the first three take miscellaneous formations as object

在此四者之中，前三个以有为法为所缘

and G gotrabhu takes nibbana as object

种姓心的所缘是涅槃

and after it magga or path arises

之后，道心生起

and magga takes nibbana as object

道心以涅槃为所缘

and the following fruition moments also take nibbana as object

接下来的果心也是以涅槃为所缘

so in this thought process

所以在这个心路过程里

there is the difference of objects for different thought moments

不同的心识刹那有不同的所缘

in other types of thought processes

在其他类型的心路过程里

the object of all the types of consciousness

所有类型心识的所缘

in one given thought process must be the same

在一个特定的心路过程里，都是相同的

but here the objects are different

但是在这里，所缘是不同的

some take miscellaneous formations as object and the others nibbana as object

有些以有为法为所缘，有些以涅槃为所缘

now gotrabhu is called change of lineage

种姓就是种姓的改变

that means at that moment

就是说，在此刻

a person is changed into a noble person

此人变成了圣者

actually he will change as a noble person when he reaches the magga moment

实际上，当他到达道心的刹那，他成为圣者

so it is a preparation of change actually

种姓实际上是改变的前行

so from this moment on that means beginning with magga moment

所以，从此刻开始，就是从道心开始

he is called an ariya or a noble person

他被称为圣者

so he changes from an ordinary or puthujjana to an ariya or an noble person

所以他从凡夫变成圣者

and so it is called change of lineage

所以被称为种姓改变

actually you have met change of lineage regarding the jhana thought processes also

实际上在禅那心路过程里，你们也遇到过种姓改变

but there change is from kamavacara to rupavacara

但是那里的改变是从欲界到色界

but here change is from puthujjana to ariya or worlding to noble persons

但是这里的改变就是从凡夫到圣者

although gotrabhu takes nibbana as object

虽然种姓心以涅槃为所缘

it cannot do the function of eradicating mental defilements

但是它不具有消除烦恼的作用

it just takes nibbana as object it just sees nibbana

它只是以涅槃为所缘，只是见到涅槃

but it cannot eradicate mental defilements

但是不能消除烦恼

eradication of mental defilements occurs only at the moment of path or phala

只有在道心和果心刹那才能消除烦恼

at the moment of path

在道心刹那

destruction of defilements or eradication of defilements is achieved

烦恼得到消除

now you will remember that

你们应该还记得

consciousness is always accompanied by mental factors

心总是伴随着心所

so along with path consciousness magga there

所以伴随着道心

thirty six mental factors arise

生起36个心所

and among the thirty six there are eight that are called eight factors of path

在这36个心所中，有8个道分

among the eight factors of path there is

在这八个道分里

pañña or right understanding

有一个：慧或正智

actually it is that pañña that accomplishes the destruction of defilements

实际上就是这个慧完成了烦恼的消灭

so destruction of defilements or eradication of defilements takes place at the moment of path or magga

所以烦恼的消除发生在道心刹那

and following magga there are two in this process, there are two moments of fruition or phala consciousness

道心之后，这个心路过程里有两个果心刹那

and the function of these two is further of tranquilization of defilements

这两个果心的作用是进一步镇服烦恼

defilements are destroyed at the moment of path or magga

在道心刹那，烦恼被消除

but at the moments of fruition they are further tranquilized

但是在果心刹那，它们进一步得到镇服

that means suppose a person puts out a fire

就是说：假设一个人熄灭了一堆火

that putting out the fire is like path moment

火的熄灭就如同道心刹那

destruction of mental defilements

消除了烦恼

and then

然后

after that he would pour water on the fire already extinguished

此后他会在已经熄灭的火堆上浇水

so that it cannot burn again

这样火就不会复燃

so in the same way

这样

so that defilements cannot come up again

所以烦恼不能再次生起

the phala moments further tranquilize the defilements

果心进一步镇服烦恼

so the actual eradication of mental defilements occurs at the moment of path

在道心刹那，烦恼实际上就已经被消除

and during the phala moments they are further tranquilized they are further subdued

在果心刹那，它们进一步得到镇服

so this is the path thought process or enlightenment thought process

这就是道心心路过程或者觉悟的心路过程

so according to the fixed law of consciousness

所以根据心识的固定法则

the moments of consciousness shown here must follow one after another

这里展示的心识刹那必须一个接一个

there can be no skipping of any one of them

不能跳过任何一个

and so without the three moments parikamma, upacāra, anuloma

如果没有遍作、近行和随顺这三个刹那

there can be no gotrabhu G

就没有种姓心

and when there is no gotrabhu there can be no path magga

如果没有种姓心，就不会有道心

when there is no magga there can be phalas

没有道心就没有果心

so that means

也就是说

enlightenment can occur only through the practice of vipassana meditation

只有通过观禅的修习，才能觉悟

because parikamma, upacāra, anuloma these three are the vipassana consciousnesses

因为遍作、近行、随顺，这三个是内观心

strictly speaking, gotrabhu is not vipassana

严格来讲，种姓心不是内观

because vipassna must take miscellaneous formations as object

因为内观必须以有为法为所缘

but it does not take miscellaneous formations but nibbana as object

但是种姓心不是以有为法为所缘而是以涅槃为所缘

so it is not vipassana

所以它不是内观

but since it comes after the flow of vipassana

但是因为它是在内观心识之流之后生起

it is included in vipassana

所以也被包括在内观内

but strictly it is not vipassana

但是严格来说，它不是内观

so only the parikamma, upacāra and anuloma are vipassana

所以只有遍作、近行和随顺是内观

so this is how we must understand the enlightenment

这就是我们对觉悟要掌握的

we often talk about enlightenment

我们经常讲觉悟

but sometimes,

但是有时候

we may not know what enlightenment is

我们可能不知道觉悟是什么

so it is important when we talk about enlightenment we define it

所以在谈到觉悟的时候，对它进行定义很重要

so that the other person understands what we mean

这样其他人知道我们的意思

enlightenment may mean different things to different people people of different religions

对于不同的人，不同宗教的人，觉悟可能是不同的意思

so if you ask a Christian you will get one answer if you ask a Hindu you may get another answer

如果你问基督徒，他们会告诉你一个答案如果你问印度教徒，他们会告诉你另一个答案

so it is important that when we talk about enlightenment we must define it

所以我们谈到觉悟的时候，要先定义它，这很重要

and enlightenment consists in the arising of path consciousness and mental factors along with it

觉悟包括道心和随之生起的心所

and eradication of mental defilements

烦恼的断除

and taking nibbana as object

并且以涅槃为所缘

so

所以

these four things constitute what we call enlightenment

这四法组成了觉悟

so at the moment of enlightenment path consciousness arises

所以在觉悟的刹那，道心生起

and along with path consciousness cetasikas mental factors arise

伴随着道心，心所生起

so among the mental factors there are eight factors of path

所以在这些心所中，有八个道分

and then there must be the eradication of mental defilements

那么，必须有烦恼的消除

and the path consciousness must take nibbana as object

道心必须以涅槃为所缘

so only when it can take nibbana can magga consciousness or path consciousness arise

只有能以涅槃为所缘，道心才生起

so nibbana serves as an object, object condition for the path consciousness

所以涅槃作为所缘，作为道心的所缘缘

so a yogi must go through different stages of vipassana one by one

所以行者必须依次经历内观的不同阶段

he must begin with defining mind and matter

他必须从名色的分别开始

and then discerning the conditions

然后分别诸缘

and then seeing the three characteristics and

然后观察三相

then discernment of rise and all and so on

然后分别生灭等等

actually these stages are logical sequence in the practice

实际上，这些阶段是修行的逻辑顺序

you see the three characteristics and then you will become disenchanted with them

你观察到三相，然后厌离

and then you want to throw them away or you want to get rid of them and then you make another effort

你想舍弃他们，你们作另外的努力

and then as a result, you reach enlightenment

然后获得觉悟的结果

this is explained in visuddhimagga with a very powerful simile

在清净道论里有一个有力的譬喻

it is a simile of a person catching a fish

就是抓鱼的比喻

you may have part of this simile

你们的资料上可能有这个譬喻的一部分

so I will read it to you

我读给你们听

ok

好

here is a simile

这里有一个譬喻

a man thought to catch a fish,

有一人想捕鱼

so he took a fishing net and cast it in the water.

他将一个鱼篓放到水里

and net here means not the net fisherman used, it is a basket, basket-like net

这里的鱼篓不是渔网，是一个鱼篓

so he put it into the water

他将鱼篓放进水里

he put it and then

放到水里后

when he thought that he had caught a fish

他觉得他抓到了一条鱼

he put his hand into the mouth of the basket under the water

他将手伸进水中的鱼篓里

and seized a snake by the neck

他抓住了一条蛇的颈部

he was glad, thinking: I have got a fish

他很高兴，觉得是抓住了一条鱼

and believed that he had got a big fish

他相信自己抓住了一条大鱼

he lifted it up to sea

他将其抓出水面观看

when he saw the three marks, like: poison mark on the neck of the snake

他看到了蛇的三条花纹，就是毒蛇颈上的条纹

three lines

三根条纹

he perceived that it was a snake and he was terrified

他发现那原来是一条蛇，他感到很惊恐

he saw danger, felt dispassion or revulsion for what he has seized

他看到了过患，并厌离所捕之蛇

and desired to be delivered from it

欲求脱离

Contriving a means to deliverance,

为作解脱的方便

he unwrapped [the coils from] his hand, starting from the tip of its tail.

自尾部解除他被缠的手臂

Then he raised his arm,

然后他举起自己的手臂

and when he had weakened the snake by swinging it two or three times round his head,

将蛇在头上旋转两三次弄晕它之后

he flung it away, crying “Go, foul snake.”然后扔掉它，说：走开，恶蛇！

Then quickly scrambling up on to dry land,

急上河岸，

he stood looking back whence he had come,

回望来路

thinking, “Goodness, I have been delivered from the jaws of a huge snake!”心里想：妈呀，我刚从蛇口逃脱！

this is the simile given in visuddhimagga

这是清净道论里给出的譬喻

the time when the meditator was glad at the outset to have acquired a person

行者起初获得自身而生欢喜之时

is like the time when the man was glad to have seized the snake by the neck.

恰如那人捕住蛇颈而以为是鱼而生欢喜

that means, now we are born as human beings and we have this body

就是说，我们身而为人，具有人身

and we are pleased with this body, we attached to this body, we are happy that we have this body

我们为获得人身而开心，执着于身

so it is like the man who thought that he has got a fish

就像是那人认为他抓住了一条鱼

This meditator’s seeing the three characteristics in formations after effecting resolution of the compact [into elements]

行者分析诸蕴的稠密而观察到诸行的三相

is like the man’s seeing the three marks on pulling the snake’s head out of the mouth of the net.

就像那人从鱼篓中拿出蛇，看到蛇的三根条纹

so a meditator during the stage of comprehending the mind and matter

所以在思维名色的阶段，禅修者

he sees the three characteristics

他看到三相

so that is like the man seeing the three marks of the snake

就像那人看到蛇的三根条纹

so when he sees the three marks he knows the snake is poisonous

当他看到蛇的三根条纹，他就知道是毒蛇

and it could bite him and it could kill him

毒蛇可能会咬到他，他可能会死亡

so it is like the yogi seeing the three characteristics

所以就像是行者看到三相

The meditator’s knowledge of appearance as terror is like the time when the man was frightened.

行者因怖畏而起智，就像那人看到蛇而惊恐。

so after seeing the three marks he began frightened he know that it was a poisonous snake

看到蛇的三根条纹，他就很惊恐，知道是条毒蛇

and now he was afraid

他就感到害怕了

so it is like the meditator’s knowledge of appearance as terror

就像行者现起的怖畏智

that mean seeing formations as fearful

就是看到诸行之恐怖

Knowledge of contemplation of danger is like the man’s thereupon seeing the danger.

过患随观智就像那人看到危险

so after seeing the snake as poisonous he sees danger in the snake

看到那蛇是毒蛇后，他看到蛇的危险

in the same way, after seeing three characteristics

同样，看到三相之后

he sees danger or he sees faultiness in mind and matter or his body

他看到名色或身体的过患

Knowledge of contemplation of dispassion is like the man’s dispassion (revulsion) for what he had seized.

厌离随观智如同厌离所捕之蛇

now he doesn’t want it

他现在不想要那条蛇

he wants to turn away from it

他想远离它

man’s dispassion for the conditioned phenomena or for mind and matter

对有为法的厌离，就是对名色的厌离

that means he loses interest now

就是说，他现在没有兴趣了

he no longer wants to keep it in his hand

他不再想抓取它

since he knows that it is a snake

因为他知道那是一条蛇

and there is danger

就有危险

so in the same way

同样

when a yogi sees three characteristics and understands that

行者看到三相，了知

the mind and matter are fearful and faulty

名色是怖畏有过患的

he loses interest in being attached to mind and matter

他对执着于名色丧失了兴趣

Knowledge of desire for deliverance is like the man’s deliverance from the snake.

欲求解脱智有如欲求于蛇解脱。

so now he wants to get rid of mind and matter

所以，他现在想摆脱名色

because they are faulty they are dangerous

因为它们是有过患的，是危险的

they are like the poisonous snake

它们就像是毒蛇

The attribution of the three characteristics to formations by knowledge of contemplation of reflection

审察随观智提起诸行的三相

is like the man’s contriving a means to deliverance.

就像那人作解脱的方便

that means after he has the desire to get rid of or to give up, mind and matter

意思是他欲求解脱名色之后

he further contemplates on the three characteristics

他进一步审察三相

that is like the man taking the snake and swinging the snake over his head

就像是那人抓取蛇，在头上旋转

to make it weaker

把蛇弄晕

just as a man weakened a snake by swinging it

就像人通过旋转蛇来弄晕它

keeping it away and rendering it incapable of biting,

摆脱蛇，不让它来咬人

and was thus quite delivered,

这样就能摆脱蛇，

so too this meditator weakens formations by swinging them with the attribution of the three characteristics,

行者也通过三相旋转诸行令其力弱，

that means he again tries to see the mind and matter as impermanent suffering and non-soul

就是他再次观察名色的无常、苦、无我

so that he does not go to taking them as permanent and so on again

这样他就不去执它们为常等等

so this is the simile given in visuddhimagga

这就是清净道论里给出的譬喻

so you can find this simile on page 761 of this book

你可以在此书的761页里找到这个譬喻

or by chapter, it’s chapter 21, paragraph 49 and 50

在21章，第49和50段

and you should also read the paragraph 93

你也应该读读第93段

as a continuation of this explanation of the simile

作为此譬喻的延伸阅读

so

所以

like this fisherman

就像这个捕鱼的人

we are first pleased with our bodies, we’re first pleased with what we encounter, what we have, what we experience

我们首先为我们的身体感到高兴，为我们所遇到的，所体验到的高兴

but from the moment we see the three characteristics

但是从看到三相的时候开始

we are not so happy

我们就不是那么高兴了

because we now know that it is disintegrating or dissolving every moment and so there is danger, it is fearful and it is dangerous and faulty and so on

因为我们就知道了它每时每刻都在消解所以就有过患、怖畏

so we want to get rid of it

所以我们想摆脱它

and so we put forth effort again

所以我们再次努力

to thoroughly understand mind and matter as impermanent and so on

彻底明白名色的无常等等

and then later when our meditation becomes mature

然后当我们的禅修成熟了

then we will get into the stage of enlightenment

我们就达到了觉悟的阶段

and now the manual tells us about the three doors to emancipation

然后概要精解讲了三解脱门

and the emancipation itself

和解脱本身

now these are not so important for the practice

这些对于修行并不是很重要

whether we know through which door emancipation comes

不管我们知不知道通过何门而解脱

what is important is for the emancipation to come

重要的是获得解脱

so if you are curious about which door emancipation comes

所以如果你对由何种门的解脱感到好奇

then you need to understand this

你就需要了解这些

so the contemplation of non-self

无我随观

which discards the clinging to a self, becomes the door to emancipation

去除我执，成为解脱门

termed contemplation of the void.

被称为：空解脱门

emancipation simply means magga

解脱就是道心

or enlightenment moment

或者觉悟的刹那

The contemplation of impermanence, which discards the sign of perversion, becomes the door to emancipation termed contemplation of the signless.

去除颠倒相的无常随观名为无相解脱门

The contemplation of suffering, which discards desire through craving, becomes the door to emancipation termed contemplation of the desireless.

去除爱欲的苦随观名为无愿解脱门

so there are three contemplation, contemplation of non-self, anatta contemplation of impermanence, anicca and contemplation of suffering, dukkha

三随观：无我随观、无常随观、苦随观

so when insight reaches its culmination, it settles upon one of the three contemplations

当观智达到顶点时，它即会观照三相之一

the yogi actually made all three contemplations

行者实际上会进行三种随观

because he sees the impermanence of the conditioned phenomena

因为他观察有为法的无常

he sees the suffering nature and he sees the non-self nature of the conditioned phenomena

他观察有为法的苦相、无我相

but when insight reaches its culmination

但是当观智达到顶点时

then it settles upon just one of the three contemplations

它只是观照三相之一

and while making that three contemplation, emancipation may arise or enlightenmenet may arise

当进行三相随观时，就可能生起解脱或觉悟

so when enlightenment arises

当生起觉悟时

the enlightenment is called emancipation

这个觉悟就被称为解脱

and contemplation is called the door to emancipation because

随观就被称为解脱门

through the contemplation of non-self

因为通过无我随观

one reaches enlightenment

行者获得觉悟

and when a person or when his vipassana settles up the contemplation of impermanence

当行者的观智进行无常随观

then his emancipation is said to come to the door of contemplation of the signless

那么他的解脱就是被称为从无相随观门获得

contemplation of the signless means contemplation of the signs of perversion,

无相随观意思是观照颠倒相，

as permanence, stability and durability which lingers over formations owing to the perversion of perception.

由于颠倒想而呈现的诸行虚假的常、稳定、持续相

And the contemplation of suffering which discards desire through craving becomes a door to emancipation is termed contemplation of the desireless

去除爱欲的苦随观名为无愿解脱门

so the contemplation of suffering is the contemplation of desireless

所以苦随观就是无愿随观

and the emancipation can come through this door also

也可以从此门而获得解脱

so there are three emancipations and three doors to emancipation

所以有三解脱，三解脱门

if with the insight leading to emergence one contemplates on non-self,

若人以导向出起之观观照无我

then the path is known as the void emancipation;

其道即名为空解脱

so we can called the path void emancipation

我们称此道为空解脱

if the insight leading to emergence contemplates on non-self

若人以导向出起之观观照无我

so contemplation on non-self and when emancipation arises it is called the void emancipation

无我随观，当生起解脱，被称为空解脱

or in pali, suññatā巴利语：suññatā

suññatā emancipation

空解脱

if a person contemplates on impermanence anicca

如果观照无常

then the path is known as the signless emancipation;

其道即名无相解脱

if one contemplates on suffering, then the path is known as the desireless emancipation.

如果观照苦，其道即名为无愿解脱

so according to the contemplation

根据随观

the emancipation gets its name

解脱得其名

void emancipation

空解脱

signless emancipation

无相解脱

and desireless emancipation

无愿解脱

Thus the path receives three names according to the way of insight.

如是根据观照的方式而得三种名称。

Likewise, the fruit (occurring) in the cognitive process of the path receives these three names according to the way of the path.

同样地，在道心路过程里的果也依道的方式而得三种名称。

if the path gets the name void emancipation then

当道获得空解脱的名称

the fruition moments following it also

随后的果刹那

get the name void emancipation and so on

也会被称为空解脱，诸如此类

so the fruition moments get the name according to the path which precedes them

所以果刹那的名称根据其前的道而来

that is

就是说

in this cognitive process or in the process like this

在这样的认知过程里

but in the attainment of fruition thought processes

但是在果定心路过程里

the names are different

名称是不同的

so however in the cognitive process of the attainment of fruition that means in pali phalasamāpatti,

然而，在果定心路过程里

to those who contemplate in the foregoing manner, the fruits that arise respectively in each case are termed the void emancipation, etc., only in accordance with the way of insight.

对于以上述方式观照的行者，在每一种情况生起的果只依观照的方式而被称为空解脱等。

so in order to get into the attainment of fruition

为了获得果定

enlightened person has to practice vipassana

觉悟者要修内观

so there is always vipassana

所以必定有内观

so after getting enlightenment

在获得觉悟之后

after going through the first thought process

经过第一个心路过程之后

that is something like on the screen

就像屏幕上的

and later, if he wants to get state again

其后，如果他再想获得那样的状态

if he wants to be in that state again the state of fruition

如果他想再获得果定的状态

first he must practice vipassana meditation

他首先必须进行内观禅修

but when he practices vipassana meditation

当他修习观禅时

his aim is not to reach the higher stage of enlightenment

他的目标不是获得更高的觉悟层次

but to reach the stage he has already reached

而是获得已经获的层次

to get into the state again he has already reached

就是再次进入已经获得状态

since his direction is not for the higher stage of enlightenment

因为他的目标不是为了获得更高的觉悟

the outcome of his vipassana comes to the arising of the fruition moments which he has already gained

他内观的结果导致已经获得的果心的生起

so that is called phalasamāpatti,

所以被称为果定

actually it is like a vocation taken by noble persons

实际上，它就像圣者度假

so the noble persons who have seen the three characteristics of all phenomena

观察到诸法三相的圣者

cannot take delight in life, cannot take delight in the samsara

不会喜悦于生命和轮回

but still they have this body and mind

但是他还是具有色身和名法

and so they’re subject to suffering connected with body and mind

所以他还会具有名色相关的痛苦

but they wanted to get a way from the sufferings of body and mind

但是他希望摆脱身心之苦

even for a short period of time

即便是暂时的摆脱

so they try to get into the phalasamāpatti,

所以他们就会进入果定

so when they are in the phalasamāpatti,

当他们进入果定的时候

that means

就是说

a thought process like the one on the screen

如同屏幕上的心路过程

but not with magga

但是没有道心

only with phala moments

只有道心刹那

and there can be millions of phala moments

可以有几百万的果心刹那

because when he prepares to enter into this phalasamāpatti,

因为当他准备进入果定时

he makes a resolution

他进行决意

say, may I be in that stage for one hour

例如，希望我进入果定一个小时

or may I be in that stage for two three hours and so on

或者希望我进入果定两、三个小时等等

so according to his wish he will be in that stage for one hour two hours three hours one day two days maybe

所以根据他的愿望，他会进入果定一个小时、两个小时、三个小时，一天，两天

during that time his mind is on nibbana

在此期间，他的心安住于涅槃

nibbana is the most peaceful state

涅槃是最宁静的状态

and so the consciousness that takes nibbana as object

以涅槃为所缘的心

is also peaceful

也是平静的

so he experiences the highest form of peace when he enters into attainment of fruition

所以当他进入果定时，他体验到最高形式的平静

so that is why the noble persons try to get into phalasamāpatti or attainment of fruition as often as they can

所以圣者尽可能多地进入果定

so in that attainment of fruition

在此果定中

the names of fruition is determined by the vipassana he practices immediately before

果定的名称由此前的观智决定

so the name of his fruition here is not dependent upon the name of the path he realizes maybe sometime ago or some days or weeks ago

所以这里果定的名称不是由之前、若干天、若干周前证得的道心的名字决定

but it depends on the vipassana he practiced to get into this attainment of fruition

而是由导向证入果定的观智种类而决定

so his original fruition maybe say void emancipation

他最初的果心，例如是空解脱

but if his vipassana is mainly on the other type of contemplation like signless contemplation

但是如果他的观智主要是其他随观，例如无相随观

then the name of his fruition will not be void emancipation but

那么他的果定名称就不是空解脱

signless emancipation and so on

而是无相解脱，诸如此类

so the name of the fruition moments is different in the initial attainment of enlightenment later attainment of fruition

所以果心刹那的名称在最初觉悟的果心和后来果定时是不同的

enlightenment thought process arises in a person that means he has gained enlightenment

觉悟的心路过程生起说明已经证得觉悟

and there are four stages of enlightenment

觉悟分四个层次

so there are four kinds of enlightened persons

所以有四种觉悟的人

now having developed the path of stream entry that means having reached the sotapatti magga citta

开发出预流道，意思就是获得须陀洹道心

by abandoning wrong views and doubts

断除邪见与疑

one becomes a sotapanna

称为须陀洹

so at the moment of magga

所以在道心刹那

two mental defilements are abandoned

两种烦恼被断除

one is ditthi or wrong view the other doubt or vicikicchā一个是邪见，另外一个是疑

so these two mental defilements are eradicated at the moment of path the first path

这两种烦恼在初果时被断除

so at that moment of first path

所以在获得初果道心的刹那

he is called a person at the path consciousness

他被称为道心人

and after that he is called a person at the phala moments or he is called a person who has entered into the stream

之后，他被称为果心人，或者他被称为预流者

so here stream really means the eight factors

这里的“流”实际就是指八道分

so once a person falls into these eight factors

当行者进入此八道分

then one will go closer and closer to nibbana

他就会离涅槃越来越近

just like if one falls into the current of the river

就像一个人落入水流之中

then one will be taken closer and closer to the ocean

那么他就被逐渐带到大海

so he is sure to reach nibbana once he gets into the stream

所以他一旦入流，就必定会证得涅槃

and he is the one who has escaped from rebirth in woeful states

他已经逃脱了投生到恶趣

so he will not be reborn in hell he would not be reborn as an animal and so on

他不会再投生到地狱，不会投生为畜生等

and will be reborn at most seven more times in the samsara

他至多再轮回七次

that means if he does not reach the highest stage of enlightenment

就是说，如果他没有获得最高的觉悟

suppose a person reaches the first stage of enlightenment here in this life

假设一个人此生证得了初果

and then he does not reach anymore higher stages

然后他没有证得更高的觉悟

in that case he will be reborn in human beings

这样他就会投生到人界

or he would be reborn as celestial beings and so

或者投生到天界，所以

he may be reborn in these two realms for seven times

他可能在此两界投生七次

and at the seventh rebirth

在第七次投生时

he will surely reach the highest stage of enlightenment

他必定会获得最高的觉悟

and gain what is parinibbana

证得涅槃

final cessation of suffering

最终熄灭诸苦

so this is what a sotapanna is

这就是须陀洹的意思

a sotapanna eradicates wrong view and doubt two mental defilements

须陀洹断除了邪见和疑两种烦恼

and he has escaped from rebirth in woeful states

他已经脱离恶道的投生

so he will not be reborn in the woeful states

所以他不会投生到恶道

and he will reborn at most seven more times

他至多投生七次

but in the commentaries it is also said that

但是在注释书里，还说

he eradicates envy and avarice

他断除了嫉、悭

jealousy

嫉、

avarice is difficult to explain

悭难以解释

it is intolerance of one’s property being common to another

就是不能容忍自己的财产与人共享

so that is what is called macchariya in pali and macchariya is translated as avarice

这就是悭

now I have this thing

我拥有某物

I don’t want it to be used by any other person

我不想它被其他人所使用

if any other person makes use of it

如果别人要使用它

I don’t like it, I am angry, something like that

我就不高兴，就会生气，诸如此类

so that is avarice

这就是悭

mostly people understand avarice as stinginess

人们通常将悭理解为“吝啬”

but stinginess is not avarice, stinginess is attachment

但是“吝啬”不是悭，吝啬是执着

but here it is dependent on attachment

这里的悭是：依赖于执着

but it is intolerance of one’s property being common to another

但是，它是不能容忍自己的东西被别人享用

so I want to use for myself only

所以，我只是想自己独用

and if anybody comes and makes use of it

如果别人想过来使用它

I am angry

我就会生气

so that is avarice

所以就是悭

so that kind of thing also the sotapatti magga eradicates

所以预流道心也断除这个烦恼

that is what the commentary says

这是注释书里讲的

and also in the abhidhamma text called puggalapaññatti

在《人施设》里

three kinds of sotapannas are mentioned

提到了三种预流果

now you will find them on page 359

在概要精解359页

(1) One who will be reborn seven times at most in the human and celestial worlds (sattakkhattuparama).

最多会再投生于人间与天界七次的须陀洹

(2) One who takes birth in good families two or three times before attaining Arahantship (kolankola).

在证得阿罗汉果之前再投生于良善家庭两或三次的须陀洹

two or three times actually means two to six times

两或三次实际上指两到六次

(3) One who will be reborn only once more before attaining the goal(ekabījī).

只会再投生一次即证得阿罗汉果的须陀洹

so there are three kinds of sotapannas

所以有三种须陀洹

they differ depending on how strong their vipassana is

他们的不同在于他们内观的强弱

and also a sotapanna is marked by scrupulous observance of the Five Precepts:

须陀洹的行为特征是坚守五戒：

that is also important thing to note

这也是需要注意的重点

if a person is a sotapanna

如果一个人是须陀洹

he will observe the five precepts perfectly

他就会完美地持守五戒

he will never break any of the five precepts

他永远不会破五戒之任何一戒

that is abstinence from taking lives, stealing, sexual misconduct, false speech and use of intoxicants

不杀生、不偷盗、不邪淫、不妄语、不服用麻醉品

now a sotapanna is said to have escape from rebirth in the woeful states

须陀洹据说已经不会投生到诸恶道

we say that the doors of the woeful states are closed for him

我们说：诸恶道之门对他已经关闭

but that is because a sotapanna does not do anything any unwholesome act that would lead him to rebirth in woeful states

这是因为须陀洹不会再做让他投生恶道的不善之事

that also please note carefully

请注意这点

a sotapanna is not reborn in woeful states

须陀洹不会投生到恶道

because he does not do any misdeeds that will lead him to rebirth there

因为他不会做任何让他投生到那里的坏事

if he does any unwholesome act that will lead him to woeful states then he will be reborn there

如果他做了任何这样导致投生到恶道的不善的事情，他就会投生到那里。

because sometimes people want to deceive other people

因为有时候，人们希望欺骗其他人

they will say, I am a sotapanna

他们说：我是须陀洹圣者

so I can do drinking

所以我可以喝酒

I can do stealing, something like that

我可以偷盗，诸如此类

and I am immune to this

我对这些具有免疫力

but that is not the case

但是并不是这样

you are never immune to this

你永远不会对这些事情免疫

if you do these acts

如果你做了这些事情

because it a natural law that unwholesome kamma will give you unpleasant results

因为这是自然法则：不善的业带来不愉快的果

so please note that a sotapanna is not reborn in woeful states

所以请记住，须陀洹不会投生到恶道

because he does not do anything that will lend him in those woeful states

因为他不做任何导致进入这些恶道的事情

so a sotapanna still has other mental defilements

所以须陀洹还有其他烦恼

he still has attachment lobha, he still has dosa, he still has moha

他还有贪、嗔、痴

he still has pride and so on

他还有慢心，等等

but his mental defilements are not strong enough to lead him to rebirth in woeful states

但是他的烦恼程度轻微，不足以导致他们投生到恶道

so his mental defilements are not potent

所以他的烦恼没有力量

say to cause him to be reborn in the woeful states

不能导致他们投生到恶道

after reaching the first stage

证得初果之后

a person will try meditation again to reach the second stage

行者继续禅修，证得二果

suppose a person reaches the second stage

假设行者证得二果

so when he reaches the second stage

当他证得二果时

the thought process is more or less the same

心路过程有些类似

the only difference is

唯一的不同是

instead of gotrabhu now there is what is called vodāna or purity

明净心取代了种姓心

because there is no change of lineage when a person becomes a sakadāgāmī or once-returner, because

当一个人成为斯陀含时，没有种姓的改变

when he has become a sotapanna he is already a noble person

当他成为须陀洹时，他已经成为了圣者

when he reaches the second stage, he becomes a once-returner, he is still a noble person

当他证得一还果时，还是圣者

so there is no change of lineage here

所以这里没有改变种姓

so instead of change of lineage

所以没有种姓的改变

that moment is called in pali vodāna, purification or purity

这个心识刹那被称为：净化

so that is the only difference the others are the same

这就是唯一的区别，其他的都是一样

so when one has become a sakadāgāmī or once-returner

所以当行者成为斯陀含时

with the attenuation of lust, hatred, and delusion,

减轻了欲、嗔、痴

one becomes a once-returner,

他成为一还者

that means a once-returner does not eradicate any more mental defilements

就是说一还者没有断除更多的烦恼

but he makes the remaining mental defilements weaker

但是他让剩下的烦恼变得更微弱

so again a once-returner has lobha

所以一还者还有贪

he has dosa, he has moha and so on

还有嗔，还有痴，等等

but his lobha, dosa and moha are very very weak, very subtle

但是他的贪嗔痴非常非常微弱

and also these arise in him very infrequently

并且很少于他生起

because with the attainment of the sakadāgāmi magga

因为获得了斯陀含后

he has weakened the mental defilements

他减弱了烦恼

he has made the mental defilements weaker

他让烦恼更加微弱

and there are said to be five kinds of once-returner

一还者有五种

so you may take them on page 361

大家可以看概要精解361页

(1) One attains the fruit of once-returning in the human world,

他在人间证得一还果

takes rebirth in the human world,

再投生于人间

and attains final nibbana here and so on

及于此证得涅槃，等等

among these five only the fifth answers the meaning of once-returner

在这五种中只有第五种对应了一还者的意义

once-returner means he comes back to this life once

一还者意思是来此世一次

that means

意思就是

after dying from this life he will be reborn, say, as a human being or as a deva

从此世死去后，他将会投生到人间或者天上

and then again he will come back here

然后他在投生到这里

so actually, a once-returner has two more lives

实际上，一还者还要投生两次

not one life

不是投生一次

although he is called once-returner, that means he come back here once

虽然被称为一还者，意思是来此世一次

in order to come back here once, he must go from here to there

为了来此世，他需要先投生到别的地方

so that is one life

所以投生到别的地方一次

and then he comes back to here that’s another life

然后再投生到这里，又是一次

so there are two more lives for once-returner

所以对于一还者，还要投生两次

so only the fifth one, exact once-returner

所以只有第五种是真正的一还者

and the others are called once-returner

其他的被称为一还者

because they are similar to the fifth

因为他们和第五种很像

description, in this description of once-returner, there is the word “this world”

在这段关于一还者的描述里有“此世”的词语

who returns to this world

再回到此世

there is difference of opinion among teachers, what this world means

关于“此世”是什么意思，不同的老师有不同的看法

some take it to mean this human world

有的说“此世”指人间

but there are others who take it to mean human world and also the world of celestial beings

但是其他的有的认为“此世”指人间和天界

so according to them it is the kamavacara world and not just human world

根据他们的说法，“此世”指欲界，不仅仅指人间

and then there is a third stage of enlightenment

然后是觉悟的第三个层次

and when a person reaches a third stage of enlightenment

当行者达到了觉悟的第三个层次

he is called a non-returner, he will not come back here again

他被称为不还者，他不再投生到这里了

so having developed the path of non-returning,

培育了阿那含道之后

by totally abandoning sensual lust and ill will,

彻底断除了欲欲和嗔恨

that means eradicating sensual lust and ill will

就是说断除了欲欲和嗔恨

sensual lust means lust for sense objects

欲欲就是指感官欲望

lust for objects in the human world and in the celestial world

对于人间和欲界天的所缘的贪求

but there remains lust for brahma world

但是他们还有对于梵天界的贪欲

so an anāgāmi eradicates sensual lust that

所以阿那含断除了欲欲

means destroys sensual lust all together

意思是断除了所有的感官欲望

so that anāgāmi has no desire for pleasures in human life or in the life of devas

所以阿那含对于人界和欲界天没有欲望

and ill will or dosa

没有嗔恨

so anāgāmi abandons sensual lust and ill will

所以阿那含断除了欲欲和嗔恨

and he is the one who does not return to this sensual state

他不会再回到欲界

so an anāgāmi will be reborn in the brahma world only

所以阿那含只会投生到梵天界

and not in the sensual state

不投生到欲界

or in the human world and in the world of devas

不会投生到人界和欲界天

so a non-returner has fully eradicated sensual lust and ill will

所以不还者彻底断除了欲欲和嗔恨

but he still has lust or attachment for rupavacara and arupavacara realms or material realm and the immaterial realm

但是他还有对色界和无色界的贪欲

and it is said that

据说

only non-returners are reborn in the pure abodes

只有不还者才投生到净居天

but there is no fixed determination that all non-returners are reborn there

但是并不是说所有的不还者都投生到那里

normally we say an anāgāmi will be reborn in the pure abodes

通常，我们说阿那含会投生到净居天

but actually they can be reborn in the other realms also

但是实际上他们也可以投生到其他生存地

not in pure abodes only

并不是只投生到净居天

but in pure abodes there are only anāgāmis

但是在净居天，只有阿那含

no sotapannas, no sakadāgāmis

没有须陀洹、没有斯陀含

Bodhi Bhikkhu: there are also arahants

菩提比丘：净居天也有阿罗汉。

what did you say? [to Bodhi Bhikkhu]

问菩提比丘：你刚说了啥？

Bodhi Bhikkhu: in the pure abodes there will also be arahants

菩提比丘：在净居天也有阿罗汉

now, wait, wait

等一下，等一下

we are here talking by way of patisandhi

我们在这里是根据结生来说的

by way of taking rebirth

根据结生而论

so by way of taking rebirth

所以，根据结生而论

an arahant has no more rebirth

阿罗汉不会再投生

so arahant is not reborn there

所以阿罗汉并非是投生到净居天

but after being reborn there as an anāgāmi

他只是以阿那含的身份投生到净居天

that anāgāmi will become arahant in the pure abodes

然后在净居天成为阿罗汉

so by way of patisandhi or by way of rebirth

所以根据结生来说

only anāgāmis go to the pure abodes

只有阿那含才会投生到净居天

so after reaching the pure abodes they reach the arahantship

所以投生到净居天之后，他们才证得阿罗汉

right?

对吧？

and also there are five types of anāgāmis given in abhidhamma or puggalapaññatti

根据阿毗达摩或《人施设》，阿那含也是五种

so there the five mentioned here

就是这里提到的五种

now we will go to the arahant

我们现在看阿罗汉

when a person reaches the fourth stage then

当行者达到第四个层次

he becomes an arahant

他就成了阿罗汉

the worthy one

应供者

a person who is worthy to accept gift from, say, other people

值得别人供养的人

the gifts given to an arahant brings abundant results

供养阿罗汉有巨大的功德

and here with the total abandonment of defilements

完全断除了一切烦恼

that means all the remaining defilements are eradicated at the moment one reaches arahantship so

在证得阿罗汉的时候，所有的烦恼都断除了

all the remaining mental defilements and they are very subtle and weak ones

所有剩下的烦恼都是很细微

so they are all eradicated on reaching the arahantship

所以在证得阿罗汉时全部被断除了

and an arahant is called a destroyer of the taints,

阿罗汉被称为漏尽者

because all taints all āsavas are gone

因为诸漏皆断

when he was an anāgāmi there were still avijja

当他是阿那含时，还有无明

avijja taint, I mean ignorance taint

无明漏

but when he becomes a arahant

当他成了阿罗汉时

he eradicates that taint also

他也断除了无明漏

and so there is no more taints for him

所以他没有任何漏

and so he is called a destroyer of the taints

所以被称为漏尽者

actually here I think taints represent all mental defilements

实际上，这里的漏表示所有烦恼

so he is destroyer of all mental defilements

所以他断尽了所有烦恼

a supreme recipient of offerings, that means

至上应供者

he is the one who is most deserving to receive offerings

意思是他最值得大家供养

because offering made to him bring abundant results

因为供养阿罗汉带来巨大功德

an arahant is said to eradicate five of the saṃyojanas or ropes

阿罗汉断除了五种结

now you know there are ten saṃyojanas,

你们知道有十种结

so there are five that tie one down to lower realms

有五种将人系缚于较低生存地的

and the others that tie down one to higher realms

另外将人系缚于较高生存地

so those that tie down to lower realms

系缚于较低生存地的

are eradicated during the lower stages of enlightenment

在觉悟的较低层次就被断除

and the five ones that tie down beings to higher existences

将人系缚于较高生存地的五个

are eradicated on reaching arahantship

在证得阿罗汉时被断除

so when one becomes an arahant there is no mental defilements whatsoever

当行者证得阿罗汉时，便没有烦恼

so an arahant is not capable of being attached to anything

所以阿罗汉不会执着于任何东西

he is not capable of getting angry, not capable of pride

他不会生气，不会生慢心

envy, avarice and so on

没有嫉、悭，等等

so his mind is totally pure

所以他的心是完全的纯净

so once I told a man that Buddha as an arahant

有一次我告诉某人佛陀是阿罗汉

was say incapable of getting angry

他不会生气

however beautiful object he sees

无论看到多么漂亮的东西

he will not attached to it and so on

他也不会执着，诸如此类

and however great the provocation is, he will not get angry

不管怎么挑衅他，他也不会生气

then he said,

他说：

then Buddha was abnormal

这样说，佛陀是个变态

sometimes you get the most unexpected remarks from these people

有时候，有些人会讲出让你跌破眼镜的话

[laughs] [笑] it’s true that buddha was

佛陀的确不同于常人

but I don’t want to say yes

但是我不想用那样的词

so I thought about it and then answered

我思索了一下，说：

ok, he is supranormal

佛陀是非同寻常的

not abnormal

但并非是变态

he is above normal, right? so

他是超越了普通人，对吧？所以

arahant and buddha are like that

阿罗汉和佛陀就是这样

they will never get angry, they will never be attached to anything at all

他们永远不会生气，永远不会执着于任何东西

their minds are totally pure

他们拥有彻底纯净的心

so we should aim at that total purification of mind

所以我们应该把心灵的彻底纯净作为目标

sometimes I said, don’t say that I practice because I want to attain nibbana

有时候，我说，不要说修行是为了获得涅槃

because you don’t know what nibbana is

因为你不知道涅槃是什么

and you think that you can attain nibbana only in the next life

你认为只有在下一世才能获得涅槃

what is more practical is the total purification of mind

内心的彻底纯净更实际

so we can relate it to ourselves

我们可以将这个目标和自己联系起来。

we can think of our mind as totally pure

我们可以想象自己的内心彻底纯净

and how good it will be if our mind is totally pure

可以想象内心彻底纯净的殊胜之处

we are not attached to anything we are not influenced by anything

我们不执着于任何事情我们不会受任何事情影响

and so we can stay calm and firm in the face of all ups and downs of life

所以，在面对人生祸福的时候，我们可以保持平静、安稳

so that is the ideal stage we should aspire for

这就是我们应该追求的理想状态

and that can be achieved in this very life if we have the paramis or necessary qualifications

如果我们有足够的波罗蜜，在此世就可以实现这个目标

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# Exported by Aegisub 3.2.2

菩提字幕屋

Bodhi Fansubs now samāpatti

现在看定之分析

all noble persons can enter into their respective phala samapattis

一切圣人都能证入与各自所证得的果相等的果定

a sotapanna can enter into sotapatti phala samapatti, a sakadagami can enter into the sakadagami phala samapatti and so on

须陀洹可以证入须陀洹果定，斯陀含可以证入斯陀含果定，诸如此类

so when they want to enter into phala samapatti, as I said before

就像我之前说的：当他们想证入果定

first they practice vipassana meditation

首先，他们修观禅

and then they enter into the phala attainment

然后进入果定

and that process is described in section 42

这个过程在42节进行了介绍

now we go to the section 43

我们现在看43节

section 43 is attainment of cessation, nirodhasamapatti 43节是灭尽定

nirodhasamapatti can be attained by anagamis and arahants only

只有阿那含和阿罗汉才能证入灭尽定

not by sotapannas and not by sakadagamis

而须陀洹和斯陀含则不能

because they do not have the degree of samadhi needed for practice towards attainment of cessation

因为他们没有证入灭尽定所需的三摩地

so when a person, let us say, a anagami and an arahant wants to get into the attainment of cessation

当阿那含和阿罗汉希望进入灭尽定

first he enters successively upon the sublime attainment

首先他次第地证入广大定

rupavacara and arupavacara attainment beginning with the first jhana

从初禅开始的色界和无色界定

ok

好

an anagami or an arahant who wants to get into attainment of cessation

阿那含和阿罗汉如果想获得灭尽定

must have attained the jhanas first

必须先获得禅那

he must have attained all the eight or nine jhanas

他必须获得所有的八个或者九个禅那

and he wants to enter into nirodhasamapatti or attainment of cessation

当他想获得灭尽定的时候

then he enters into first jhana, second jhana, third jhana, fourth jhana and so on

他进入初禅、二禅、三禅、四禅等等

and then after emerging from them

然后出定后

one contemplates with insights the conditioned states within each of those attainment

他以观智观照每一定里的行法

that means he enters into first jhana

意思是他进入初禅

and then he gets out of the first jhana

然后从初禅出来

and he practices vipassana on the first jhana

然后通过初禅修观

or on the conditioned state that arose with first jhana

或者说通过初禅的行法修观

that means the mental factors and others

就是说心所等等

having proceeded thus, up to the base of nothingness,

如此修习直至无所有处之后

so he should go on like this, the first jhana and then emerge from it

他当如此继续，初禅，然后出定

and then practice vipassana and then enter into the second jhana

然后修观，然后进入二禅

and then get out of it and then practice vipassana and so on

然而出定，然后修观，等等

in this way he must proceed or go

这样，他一直进行

up to the base of nothingness that means ākiñcaññāyatana

直至无所有处

the third arupavacara jhana

第三个无色界禅那

so he goes up to third arupavacara jhana

如此直至第三个无色界禅那

after that

此后

he attends to the preliminary duties such as the resolution, etc.,

他再实行事先的任务，如决意等

and enters the base of neither-perception-nor-non-perception.

然后证入非想非非想处。

so

所以

he enters into the third arupavacara jhana and then

他证入第三个无色界禅那，然后

he did the preliminary duties

实行事先的任务

so there are five of them

一共有五个

before entering into the nirodhasamapatti

在进入灭尽定之前

he must take care of these five

他必须照顾好此五个任务

and those are given on page 364

这些在概要精解364页

about the middle of the page

在这个页面中间位置

(1) that any requisites not connected to his body should not be destroyed during the attainment

决意不属于他自身的必需品在定中不会被毁坏

the requisites connected to his body such as his robes are automatically protected by the attainment itself

属于他自身的必需品，例如他的僧袍，自动地被他的定所保护

so when a person is in the state of jhana or in the state of attainment

所以当一个人在定中时

the things that attached to him cannot be destroyed by fire or water or whatever

属于他的东西不会被火或水等所毁坏

but there are somethings that are not attached to his body for the protection of those he makes this resolution

但是有一些东西，不属于他自身，他为了保护这些东西，进行这样的决意

(2) that he should emerge if his services are needed by the Sangha;

决意若僧团需要他的服务，他就出定

he makes a resolution, if the sangha needs me, may I emerge from this attainment or something like that

他进行决意，如果僧团需要我我就出定，诸如此类

and when sangha needs him

当僧团需要他的时候

he will emerge from that attainment or when somebody goes to him

他就从定中而出，或者有人走到他那里

and then tells him that you’re needed by the sangha or expected by the sangha

告诉他：僧团需要你

then he must emerge from the attainment

那么他就必须出定

(3) that he should emerge if he is summoned by the Buddha

决意若佛陀要见他，他就出定

(during the Buddha’s lifetime);

在佛陀活着的时候

so if Buddha wants to call a monk and if he is in this attainment

如果佛陀想召见某比丘，若他在定中

then as soon as buddha has the desire to call him

那么佛陀生起了想见他的愿望时

he will emerge from his attainment

他就会出定

so buddha’s desire is so powerful

所以说，佛陀的意愿十分强大

and also the sangha’s need for the service is so powerful

僧团的需要也是十分强大

that even when he is in this attainment

即使行者在这样的定中

he emerges from the attainment

他也会出定

and (4) that he is not bound to die within seven days.

他不会在七日之内死亡

so that is for human beings

这是对人类而言的

so it is said that human beings can survive only for seven days without food

据说人类在没有食物的情况下，只能活七天

so a person must look into his life whether he is, be alive for more than seven days

所以，行者必须观察自己所剩下的寿命不会少过七天

so he is not going to be alive for more than seven days or if he is going to die within seven days then he must not get into this attainment.

如果他观察到自己活不过七天，他就不会入这种定

because during this attainment, there can be no death

因为在这样的定中，不会死亡

and after making this resolution, he enters the fourth immaterial jhana

这样决意之后，他证入第四个无色界禅那

so he enters into the fourth arupavacara jhana which occurs for two moments of javanas, two moments

他进入第四无色界禅那，生起两个速行心

Immediately after he attains cessation, that means immediately after the mental activities stop

然后，他立刻获得灭尽定，就是说，他的心理活动立刻停止

so from that moment until he emerges from the attainment he is like the statue

从此刻直至出定，他就像一座雕像

where he is just a physical body, no citta, no cetasika, just rupa going on

他只是一尊肉身，没有心，没有心所，只有色法继续存在

so the stream of consciousness is temporarily suspended.

所以心识之流暂时中断了

now it is a fact that when entering into this attainment of cessation because they want to be less oppressed by suffering

事实是：他们想少受苦的逼迫而进入灭尽定

now when you have mind and body there is always suffering

如果你有名法和色身，总是会有苦迫

so only when you have no mind and body

所以，如果没有名法和色身

can suffering cease altogether

苦迫也就会消失

but at least although you have the body, if you can suspend your mental activity for sometime

但是，虽然你有身体，你至少可以暂时中断名法的活动

then during that period, you feel very peaceful

在此阶段，你就会感到十分平和

or you do not experience suffering during that time

或者你在此阶段体验不到苦迫

and so anagamis and arahants who are the attainer the all eight or nine jhanas often enter into this attainment of cessation

所以阿那含和阿罗汉，在获得所有八个或九个禅那后，经常进入灭尽定

when emerging from the attainment of cessation

当从灭尽定出来后

in the case of an anagami, then the anagami phala consciousness arises for one time

对于阿那含，阿那含果心生起一次

for an arahant, then arahant phala consciousness arises for one time and then there is subsidence into the life-continuum again.

对于阿罗汉，阿罗汉果心生起一次，然后即沉入有分

and following this, reviewing knowledge occurs, then reviewing thought processes follow

在此之后，生起了省察智，然后是省察的心路过程

this is the attainment of cessation or nirodhasamapatti

这就是灭尽定

so when one is in nirodhasamapatti, one does not know anything

所以当行者进入灭尽定，他什么都不知道

because his mental activities are temporarily suspended

因为他的名法活动暂时被中断了

no consciousness, no mental factors at that time, just the physical body

在此期间，没有心，没有心所，只有色身

and in visuddhimagga

在清净道论里

these attainments are described as benefit of the mental culture or benefit of development of mind

将此定描述为心的开发的利益

so these are the benefits, the best benefits a person get from developing his mind,

所以这些就是利益，这是行者从心的开发中获得的最大利益

that means from attaining enlightenment

也就是说获得觉悟

so we come to the conclusion

我们看到结论

One who aspires to enjoy the taste of practice in the Buddha’s Dispensation

若人欲体验，佛教修行味

Should develop this twofold meditation

当修此二禅，

that means both samatha and vipassana

也就是止禅和观禅

So excellent in the way explained.

至上之修习

so here to enjoy the taste of practice in the Buddha’s dispensation

这里体验佛教修行之味

so we live in the buddha’s dispensation, we are all disciples of the buddha

我们都在修习佛法，我们都是佛陀的弟子

and so we need to enjoy the taste of practice in the buddha’s dispensation

我们需要体验佛教修行味

the taste of practice in the buddha’s dispensation means attainment of enlightenment

佛教修行味意思就是获得觉悟

so in order to enjoy the taste of practice in the buddha’s dispensation

为了体验佛教的修行味

we should practice samatha and vipassana

我们就要修习止禅和观禅

but we may practice samatha first

但是我们可能是先修止禅

but we must always go to vipassana

但是我们必定会修观禅

or we can practice as we know vipassana only and not samatha

或者我们只修观禅不修止禅

what is important is to practice vipassana

重要的是修观禅

so vipassana can be practiced through practice of samatha first and then go to vipassa or just vipassana

所以可以先修止再修观，或者只修观

and then the colophon is the conclusion,

“结语”是结论

the section 45 are conclusion of this chapter 45节是此章的结论

and colophon is the conclusion of the whole book

“结语”是全书的结论

in the colophon even the name of the author was not given

在“结语”里，甚至连作者的名字都没有给出

that is a trouble, our problem with books written long long ago

对于古代的书，有一个问题

because the authors were not interested in records

因为作者对记录自己的名字没兴趣

so they did not give us even their names or the time when these treatises were written

写论著的时候，他们甚至连名字和写作时间都不给出

and we are left with just conjecture

我们只能猜测

and then we will argue with one another about the truthfulness of this opinion or that opinion

我们就会众说纷纭

now it is believed that this manual, I mean the original manual was written in Sri Lanka

据信，这本阿毗达摩概要是在斯里兰卡写的

but even Sri Lankans don’t know where the author lived

但是即使是斯里兰卡人也不知道作者生活在哪里

so they may point to this place and that place

他们可能会说是这个地方，那个地方

but no body really knows which was the place mentioned here

但是没有人知道这里提到的是哪个地方

and also there is a difference of opinion regarding the name of the temple the author lived

关于作者所住的寺院，也有不同的意见

there are two opinions some say that the name of the temple is tumūlasoma

有两种说法，一种说寺院的名字是：杜母拉苏玛

and some say that, no, it is mūlasoma, not tumūlasoma

一些人说，不对，是母拉苏玛，不是杜母拉苏玛

because the original author was in the habit of using the “tu”

因为原作者习惯于使用“杜”

as the particle, here and there

这是个冠词

so this is not the part of the name, this is the particle put here just to fill in the meter

所以这个“杜”不属于寺院名字，这个冠词放在这里是出于音律的考虑

so the real name is mūlasoma not tumūlasoma

所以寺院的真正名字是：母拉苏玛，不是：杜母拉苏玛

that is one opinion

这是一种说法

the other opinion is, no, the name is tumūlasoma

另外一种说法是，不对，寺院名字是：杜母拉苏玛

and we do not know which is correct

我们不知道哪种看法是对的

but there is an ancient Sinhalese translation of this book written during the Parākaramabāhu

但是，这本书在帕拉卡玛王时代出了一个僧伽罗语的译本

so in that book, if my memory does not fail me

在这本书里，如果我没记错的话

because I don’t have the book with me

因为我手头没有这本书

in that book I think the name of the temple is given as Mūlasoma

在这本书里，这个寺院的名字是：母拉苏玛

so it is more probable that the name of the temple is Mūlasoma rather than Tumūlasoma

所以这个寺院的名字更有可能是：母拉苏玛

and the name of the author was said to be Anuruddha

作者的名字据说是：阿耨楼陀

at the very end of this book , it is said

在书的最后一段写道：

Thus ends the treatise called the Manual of Abhidhamma composed by ācariya Anuruddha.

阿耨楼陀尊者所著的《阿毗达摩概要》至此完毕。

it may have been written by him or it may have been put in by some of his pupils we don’t know

这本书是他所写或者是他弟子借他名字所写，我们不清楚

so the name is given just this one here

这里给出的名字就是这个

and so we know that the name of the author of the original manual was Anuruddha

所以我们知道这本概要的作者名字是阿耨楼陀

so this manual was written by Anuruddha

所以这本概要是阿耨楼陀所写

now

现在

which again? the wheel

讲到什么？轮

I want to show the dependent origination wheel

我想介绍缘起之轮

you have seen this wheel at other place also

你们在其他地方也看到过此轮

oh, your transparency is old

哦，这个投影片很老旧

this is the wheel

这就是缘起之轮

in order to understand the saying

为了理解这个说法

that when you take avijja ignorance

当你取无明时

you also take tanha and upadana

你也取爱与取

and when you take kammabhava

当你取业有时

you also take sankhara

你也取行

so here they are shown by shading

它们都被打上了阴影

so dark shading avijja

黑色的阴影：无明

so when you take this, so you must also take these two

你取此，你必须也取另外两个

so in the past, this is past period

这是过去

so in the past there are actually two causes

过去实际有二因

avijja and sankhara

无明和行

but when you take avijja you also take tanha and upadana

但是当你取无明时，你必定取爱和取

and when you take sankhara you also take kammabhava

你取行，你也取了业有

so in fact there are not two but five causes in the past

所以实际上，过去不是二因，而是五因

so you get five causes in the past that way

所以这样过去就有五因

and then five results in the present

现在五果

they are plain

它们没有涂阴影

and then

然后

five causes in the present

现在五因

here also there are only three

这里也只有三个

but if you take these two tanha and upadana

但是如果你取了爱和取

you must also take avijja

你必须取无明

and if you take kammabhava you must also take sankhara

如果你取业有，你也必须取行

so why do you have to take tanha and upadana when you take avijja

当你取无明时，你为什么必须取爱和取

because they belong to the same round

因为它们属于同一轮转

round of defilement

烦恼轮转

so when you take one belonging to the round of defilement

当你取烦恼轮转之一时

you must take the others also that belong to the round of defilement

你必须取烦恼轮转中的其他几个

the same with other rounds

对于其他轮转，也是如此

so when you take avijja you also take tanha and upadana

当你取无明时，你也要取爱和取

and when you take sankhara you also take kammabhava

当你取行时，你也要取业有

I think the others are not difficult to understand

其他的就不难理解

when you take jati and jara-maraṇa

当你取生和老死

you virtually take these three four five six seven, because

实际上你就取了这三四五六七，因为

viññāṇa consciousness begins with rebirth

识在投生时开始

rebirth consciousness and also resultant consciousness during life

生命中的结生心和果报心

so when we say jati and jara-marana

所以当我们提到生和老死

we virtually say these five

我们就指这五个

so it is said that in the future there are five fruits

所以，在将来有五果

ok

好

so we’ve come to the end of this class

我们要结束本次课程的学习

but not come to the study of abhidhamma or even this book, right?

但是阿毗达摩的学习并没有结束，对吧？

so I’m very glad that we are able to complete this course today

我很高兴今天我们能够圆满本次课程

and also I’m glad that I’m able to help you study abhidhamma

能够帮助你们学习阿毗达摩，我也很高兴

abhidhamma is said to be a treasure house

阿毗达摩是个宝库

so there are many treasures in that house

在这个宝库里有很多宝藏

but suppose you did not have the key to that house

但是假如你没有这个宝库的钥匙

however much you want to enjoy the treasures in the house

不管你是多么想欣赏里面的珍宝

you could not simply because you did not have the key

因为你没有钥匙，你的愿望就不能达成

and the first key was made by the venerable Anuruddha

阿耨楼陀尊者提供了第一把钥匙

when he wrote the original manual

他写了这个概要

and then there are two persons here who made that key available to you

然后有两个人让你们能够获得这把钥匙

and they are Sayadaw U Rewatadhamma and Bhikkhu Bodhi

他们是列瓦达尊者和菩提比丘

they wrote this book and it is very written book, I think it is the best of the translations

他们写了这本书，这本书很好我认为是最好的译本

as far as know, there are, including this, four translations of abhidhammatthasaṅgaha

就我所知，包括这个译本在内这本阿毗达摩概要一共有四个译本

and believe me, this is the best book

请相信我，这本是最好的

[sadhu, sadhu, sadhu] [萨度萨度萨度] so we, I am the person who gave the key to you

我是把钥匙交给你们的人

so now you have the key

你们现在拥有了钥匙

it only remains for you to use that key, open the treasure house

你们现在需要用这把钥匙打开宝库

and enjoy the treasures in it

欣赏里面的珍宝

so please do not be satisfied with just understanding the manual

不要仅仅满足于理解这本概要

please try to understand the manual more intimately by going through it

请通过实践来加深对它的认识

not just one, many times

不只是一次，要多次地实践

and then please open the treasure house and enjoy the treasures in it

请打开宝库，欣赏里面的珍宝

go to the abhidhamma pitaka

深入阿毗达摩藏

and you can pick up any abhidhamma book now and read and you can understand

你可以选择任何一本阿毗达摩的书，然后去阅读它，你可以理解它

and so we’re very grateful to the venerable Anuruddha and also grateful to Dr. U Rewatadhamma and Bhikkhu Bodhi

所以我们非常感恩阿耨楼陀尊者，感恩列瓦达博士和菩提比丘

for giving us this well written book

他们提供了这样殊胜的一本书

and also there are many people we owe thanks for this class

我们也要感谢促成本次课程的许多人

now the first person is Mr. Gan, because it was he who called me one day in the United States

第一个人就是甘先生，是他在美国给我打电话

and invited me to teach abhidhamma, but it was not in Singapore but in Malaysia

邀请我讲阿毗达摩，不是在新加坡讲，是在马来西亚讲

I did not know him

我并不认识他

but I accepted it

但是我接受了邀请

and so I went to Malaysia and I taught the class

所以我就去马来西亚讲了阿毗达摩

and then he asked me to teach abhidhamma here in Singapore also

然后他请我也在新加坡讲阿毗达摩

so this class was jointly organized by Singapore Buddhist Federation, Ananda Metyarama Buddhist Youth Circle

这次课程的联合举办方是：新加坡佛教协会、阿难美提亚拉玛佛教青年团

Buddhist Fellowship, Leong San See Temple

佛教之友、龙山寺

Palelai Buddhist Temple

帕勒莱寺

and now the Burmese Buddhist Monastery has joined the organizers

现在缅甸佛寺也加入进来了

so we should thank them for organizing this class

所以，我们应该谢谢他们组织这次课程

and also there are people who supported us during the three sessions of this class

在这三期的课程学习期间，还有其他支持我们的人

and for accommodating me at different places

给我在不同的地方提供食宿

and this time I am accommodated at Palelai Buddhist Temple

这次我住在帕勒莱寺院

and they fed me every day and so I’m very grateful to them

他们每天给我准备食物，我很感谢他们

I was eating like at a feast every day, there was a big table and there were many dishes on the table, so like a feast

每天我都像吃宴席一样，我面前有一张大桌子，有很多菜

and I was taken care of very well

我被照顾的很好

and also I thank Mrs Gan for meticulously preparing breakfast for me

我也要谢谢甘夫人，细心地为我准备早餐

so that I get real healthy and good food

因此我能够吃到健康而美好的食物

and also

同时

I am not good at remembering names

我不太擅长记住人名

who offered transportation to and from this place

还有给我的往返提供交通工具的人

from the beginning of the class until today, I don’t…please, Mr.

从课程开始直到今天. Right, so

对，所以

please excuse me for not remembering the name

请原谅我，我记不住名字

and also I thank Bhikkhu Bodhi

我也要谢谢菩提比丘

for coming to the class everyday

他每天都来听课

and to support me and to encourage me

支持我，鼓励我

I feel more comfortable when he is here

有他来听课，我感到更安心。

[laughs] [笑] so we have to thank everybody for the success of this class

对于本次课程的圆满，我们要谢谢所有人

and I hope that you will not stop just here but go on studying the Abhidhamma

我希望你们不要止步于此，要继续学习阿毗达摩

and also

同时

to spread abhidhamma

弘扬阿毗达摩

now when I taught abhidhamma to Mexican people

当我教墨西哥人阿毗达摩的时候

so first they came to the United States and then I went to Mexico to teach them, much like this

他们开始是去美国学习，然后我就去墨西哥教他们，很像这次这样

three chapters at a time

每次讲三章

and I told them, each one of you must teach ten people

我告诉他们：每个人需要再去教十个人

in that way, abhidhamma can spread very quickly and very extensively

这样，阿毗达摩就可以传播的很快很广

so I would like to say the same to you

我也想对你们提出同样的希望

so please share your knowledge of abhidhamma however small or however big it may be now

请将你们的阿毗达摩知识分享出去不管你们学的多，还是学的少

please share your knowledge of abhidhamma with your friends at least ten of them

请向朋友分享你们的阿毗达摩知识至少分享给十个人

so I am told that there are about two hundred people here

据说参加这次课程的有两百人

now if each of you teach us ten people

如果你们每个人再教十个人

that means two thousand people,

就是两千人

so if you do like that, I think Singapore will become the stronghold of abhidhamma in southeast asia.

如果这样下去，我想新加坡就会成为东南亚阿毗达摩学习的要塞

ok, I thank all of you for giving this opportunity to teach you

好，谢谢你们所有人给我讲课的机会

because if you don’t invite me to teach, I will not have the opportunity to teach

因为如果你们不邀请我来讲课，我就没有作讲座的机会

and I’m always glad when people are interested in abhidhamma and want to study it

当有人对阿毗达摩感兴趣想学习的时候，我总是很高兴

now abhidhamma has come to stay with us

阿毗达摩流传下来，我们接触到它

so I think it is waste of time to find out whether it was really taught by the buddha or it was taught by somebody else or whether it was edited

如果想找出它是否是佛陀所讲，或者是否是后人所编写，我觉得是浪费时间

because it has come to stay with us and then the whole of theravada is based on abhidhamma

因为阿毗达摩流传下来，整个上座部佛教就建立在阿毗达摩基础上

we cannot throw away abhidhamma and still be theravada Buddhist

如果抛弃阿毗达摩，我们就不能自称是上座部佛教徒

so it is, my attitude towards it is like this.

所以，我对此的态度就是这样的

well, like it or not, abhidhamma has come to stay with me

好，不管你喜不喜欢，阿毗达摩流传下来了

and so I must study it so that I understand the theravada teachings correctly and fully

所以我必须学习它，这样我就能正确完整地理解上座部的教法

so, abhidhamma has come to stay with us and so we should just study it

所以，阿毗达摩流传下来了，我们应该学习它

and after studying it, you can decide for yourself, whether it is useful or not or whether it is good or not.

学习之后，我们可以决定：它是否有用

but coming to the decisions without even trying to know what it is is not a good thing to do

但是如果你不了解它就作决定，就不是一件很好的事情

you may say that abhidhamma is very good or abhidhamma is not necessary

你可能会说阿毗达摩很好，或者说阿毗达摩没什么必要

but if you do not study it, if you do not understand what it is

但是如果你不学习它，如果你不理解它讲什么

there is no point saying it is good or it is not good

你说它好或不好，就没什么意义

so I want you to or I hope you will study more of abhidhamma

所以我希望你们学习更多的阿毗达摩知识

or going through this book, again and then you will have discussions with your people.

或者再次深入这本书，然后与人讨论

and spread abhidhamma to other people or if possible to other countries

向其他人弘扬阿毗达摩，如果有可能，将阿毗达摩传播到其他国家去

and also I must thank venerable again, venerable Shi Kwang Phing

我也要谢谢释广品法师

so I thank you very much for supporting our class

非常谢谢你支持我们的课程

and also for doing what he could

也谢谢你所做的一切

to get visa and to get the permission and so on

帮助获得签证，帮助获得讲座许可，等等

so that I can teach you without interference

这样，我才能不受干扰地进行讲座

and not only did he helped me in that way

他不仅提供各种帮助

he also attended the class

也亲自来听课

there are many people I have to thank you

我还要感谢许多人

and if I do not mention somebody words of thanks, please excuse me

如果我没有提到某些人，请原谅我

because I am a old man, so I forget many things now

因为我现在已经老了，经常忘东忘西

my memory is not as good as it is when I was young

我的记忆力已经比不上年轻时候了

so if I leave out any names to thank, please forgive me

如果有些名字没提到，请原谅

so I am very glad today because we have successfully completed this course of abhidhamma in the country of Singapore

今天我很高兴，因为我们圆满结束了在新加坡的阿毗达摩课程

so I think Singaporeans are very lucky in that they are now able to see three persons involved in the production of this book at this place

我想新加坡人很幸运能够看到与此书有关的三个人相聚一堂

so if you open the book you will see that

如果你们翻开这本书，你们会看到

venerable bhikkhu bodhi, venerable u rewatadhamma and me three persons, these three persons are involved in bringing about this book

菩提比丘、列瓦达尊者和我，三个人这三个人与此英译本有关

I am not an active participant although

我不是这个译本的直接参与者

and our meeting here is actually very rare

我们能够聚在一起很难得

bhikkhu bodhi and me have not met each other for nearly twenty years

我和菩提比丘有大概二十年没有见面了

we met last in 1982 and then although I know that he was in Sri Lanka

我们最后一次是在1982年见面，虽然我知道他当时在斯里兰卡

we have no personal contact with each other

但是我们没有私人的联系

but the contact we have was through the third body

我们是通过第三方进行联系

so it is a rarely chance that Sayadaw U Rewatadhamma, Bhikkhu Bodhi and me meeting here at the conclusion this abhidhamma class

所以在本次阿毗达摩结课的时候，列瓦达西亚多、菩提比丘和我能够在此相聚很难得

I don’t know when three of us will meet again

我不知道我们三人何时能再见面

so again, thank you very much for attending the class

在此感谢你们参加本次课程

so thank you very much

非常感谢

[sadhu, sadhu, sadhu] [萨度！萨度！萨度！]

禅修开示(行禅、坐禅、生活禅）

禅 修 开 示

——迦那卡禅师演讲集（共八卷）

一、毗婆舍那的实修介绍

毗婆舍那禅修活动，也是正念的训练。马哈希大禅师所教导的毗婆舍那修习的技巧，是根据佛陀开示的一部经——《大念处经》（Maha Satipatthana）（四念住法）提倡的。

首先我们要了解毗婆舍那这个字的意思。毗婆舍那（巴利文Vi-passana）可分为两个字，毗（Vi）和婆舍那（Passana）。“毗”的意思是种种的性质，在这里“毗”指的是身的现象和心的现象之三种共同性质——无常、苦、无我，“婆舍那”的意思是具有正见或是彻底了悟；当这两个字合起来，毗婆舍那的意思是彻底了悟一切身心现象的共同性质——无常、苦、无我。唯有当我们能够亲身去直接体验身心现象的三种共同性质，我们才算是走在毗婆舍那之道路上；也就是说，能够了悟无常、苦、无我三项性质，才叫做毗婆舍那。

毗婆舍那所注重的是必须经由我们直接亲身的经验，经由我们直观的智慧去体验、证实一切身心现象——无常、苦、无我。但是要达到亲身体验直接证悟，必须要有某种深度的定力，否则修行者无法亲身体验到身心现象的真实本质。而如何才能达到某种深度的定力呢？要达到某种深度的定力，必须正念持续不间断一段相当的时间，比如说几小时、半天，乃至一整天。如果想要正念持续不间断，必须勇猛精进，努力修行，时时保持醒觉，注意观察当下一切发生的身心现象。时时注意观察当下身心状况叫做“念”，而这样子的“念”用在善的方面叫做“正念”。当修行者精进的力量强而持续，正念能够保持相续不间断，则定力就能越来越深，内观觉悟力越来越敏锐，能够透视了悟身心的真实本质——无常、苦、无我。当修行者了悟身心的真实本质，心就能够从某些部份的烦恼当中清净出来，于是便能感受到幸福、安乐、自在。但是，这还不是毗婆舍那修行法的目的，必须继续修行直到能彻底了悟四谛。

四谛：第一谛——苦谛，苦的真理；第二谛——集谛，苦的原因这项真理；第三谛——灭谛，灭除苦，解脱苦的这项真理；第四谛——道谛，达到解脱苦的道路之方法的这项真理。当你能够彻底了悟四谛，你就是证悟了圣者的果位，你就能够完全根除烦恼。苦的原因是烦恼，当你灭除苦的原因，一切痛苦不再生起，达到解脱一切苦的境界，这才是毗婆舍那的真正目的。要达到这项离苦得乐的目的，必须时时刻刻保持醒觉，正念观察当下一切发生的身心现象。

在这里我们有必要解释奢摩他修行法与毗婆舍那修行法二者之间的差别，如此才能够依照正确方法修行，达到离苦得乐的目地。在佛法当中有两种修行法，那就是奢摩他修行法或者说禅定的修行法，及毗婆舍那修行法或者说内观觉悟修行法。奢摩他禅定修行法的目的，只是为了得到深度的禅定，不是为了了悟身心真实本质，解脱一切痛苦。除了得到深度禅定之外，奢摩他修行法还能够令修行者得到神通，也就是超乎常人、超乎自然的能力。毗婆舍那内观觉悟修行法的目的是为了解脱一切痛苦，而藉着正确了悟一切身心的三种性质——无常、苦、无我，让修行者能够了解烦恼之因，灭除一切烦恼，解脱一切痛苦。毗婆舍那修行法也需要某种深度的定力才能启发内观觉悟力，透视到无常、苦、无我三项性质，证悟涅槃，离苦得乐。这是奢摩他和毗婆舍那的一项差别——两种目的不同。另一项差别是，奢摩他修行者只专注观察单一项目标，单一项修行者所攀的境界；而毗婆舍那修行者则不同，他必须观察许多项修行目标，许多项修行者所攀缘的境界，一切当下所发生的身心现象都必须注意观察，所以，观察的目标不只单一项目标。也就是说，奢摩他修行者必须深度地专注单一项目标，当他心跑出去胡思乱想时，他必须将心拉回专注观察单一项目标，不应该观察正在胡思乱想的心；一发现胡思乱想，就必须马上将心拉回来，安住所观察的目标；但毗婆舍那修行者正好相反，当修行者的心跑出去胡思乱想时，不应该将心拉回来，必须跟随他的心去观察当下心里胡思乱想的状况，也就是说必须观察正在打妄想的心，并且内心标记“妄想、妄想、妄想”，或“想、想、想”，或“回忆、回忆、回忆”；或者内心看到任何影像的时候，则观察说“看到、看到、看到”。必须这样正念观察当下所发生的心理状况，一直到这些妄想、回忆、影像消失为止，他才能够回来观察他主要观察的目标。这项是很重要的差别，要特别注意！

我们或许会问一个问题，为什么毗婆舍那修行者必须观察妄想心，同时内心标记“妄想、妄想、妄想”呢？因为妄想心是一种心理现象，具备无常、苦、无我三种性质。为了要了悟妄想心的无常、苦、无我三项性质，修行者必须正念地观察妄想，一直到妄想消失，才回到平常观察修行的目标。当修行者勤观妄想，很精勤地观察当下所生起的妄想，他的心就能够越来越专注，定力则越来越深。在他观察主要所缘的目标，这时候他越来越能够深度地专注。反过来说，如果修行者不愿意精勤地观察妄想，他不能以敏锐的警觉力觉察每一个妄想，他的心就不能够达到深度的定力，心会常常分散，会浮动不安，妄想会一直很多。唯有当他能够精勤观察妄想，内心的警觉性才能够越来越敏锐，定力则越来越深。渐渐地，他会感觉非常平静、安宁，妄想越来越少，心能够深度专注在修行的目标上。所以，当毗婆舍那修行者的心打妄想时，不该将心拉回来；如果将妄想心拉回来，那么表示他用奢摩他修行法在修毗婆舍那，这是混淆的状况，应当特别注意！我们了解奢摩他和毗婆舍那的差别之后，我们也就能够正确地来修行。毗婆舍那是一种觉悟修行法，能够令修行者觉悟真理，灭除烦恼，解脱痛苦。

在这里，我们还必须了解毗婆舍那的原则。毗婆舍那修行法是要看清楚当下一切发生的身心现象，发生时自然的面貌、实在的样子，以单纯的正念去观察它、了解它。任何一项当下发生的身心状况，修行者都必须照着它们的样子去了解它们。因此，毗婆舍那的原则很简单，是一种训练心、培养心正念的方法。当身心现象发生时，将用单纯的正念去了解观察；不应该去推理、思维、分析、批评、判断、教理、对照等等，在毗婆舍那修行法当中没有这些分别、思维、推理、判断等等作用的余地。修行者唯有用单纯的正念，直接观察来修行。以如此的正念，定力才能渐渐加深，内观觉悟力才能变得锐利，才能透视了悟身心的一切现象。单纯的正念来观察一切当下发生的身心现象，正念能够持续不间断，一小时、二小时、三小时，乃至半天、一整天与正念打成一片，持续不断。

根据《大念住经》，我们必须从事三方面的修行：第一方面：坐禅、静坐；第二方面：行禅、经行，或者说走路修行；第三方面：观察日常生活的每一举动。在每一次坐禅之前，一定要先行禅，也就是说每次静坐之前必须先经行，而每一次的行禅经行至少要走一小时。在行禅的时候，脚步的移动是非常清楚且容易注意到的观察目标，因此在行禅时，修行者的心很容易专注下来，容易得到定力，而且所得到的定力相当稳固；所以说，在每一次静坐之前必定先行禅一个小时，然后才静坐。修行者将行禅的定力一直保持到坐禅当中，慢慢地走到禅坐的位子，然后慢慢地蹲下，慢慢地坐下，慢慢地移动手臂和脚，调整坐姿。每一个举动都必须很慢很专注地观察，直到调身稳定坐好，这样子他行禅当中的定力就一直能保持住，且带到坐禅当中；因此，当开始坐禅的时候，他的定力已经相当好。所以，每一次坐禅前必先行禅。除了坐禅行禅之外，日常生活当中的一举一动，都必须保持醒觉，正念观察。佛陀在《大念住经》中特别在专门一章里面讲到观察日常生活，这章的名称“正知”的意思是彻底的醒觉或是完全的了知。佛陀在这一章当中特别强调修行者在日常生活当中，每一举动都必须正念观察，不管是行、住、坐、卧、吃饭、睡觉，在自己的房间、浴室、厕所，凡一举一动都是修行者不应该放过的。因为正念观察日常生活的举止行动，对于开悟真理非常重要，这也就是我们之所以时时强调大家必须保持正念，观察日常生活的每一项举动，而且要越来越慢、越观越细心。

想要修行毗婆舍那顺利、进步，最重要的条件就是要观察一切的妄想，譬如贪心、生气、瞋心、我慢、悲伤、懒惰、昏沉等等，一切当下发生的心理现象都必须去觉照它，正念观察它，如此，我们才能了悟我们的心。

第三项重要的条件就是专注观察日常生活中的一举一动——放慢动作并仔细观察。讲到要注意观察每一个当下生起的妄想，这对初学者而言，刚开始是有一些困难，因此给初学者一项主要攀缘的对象、主要修行的目标，使初学者能够容易学习。初学者的心专注观察腹部上下起伏。当腹部向外膨胀上升时，修行者必须专注观察上升的过程，同时内心标记说“上”；当腹部向内收缩下降时，他必须专注观察腹部下降的过程，同时内心标记“下”。如此，修行者的心仅仅跟随腹部起伏上下，而且内心标记“上、下、上、下”。观察腹部起伏上下，就是在观察风大的作用。风大的作用是一种身体的现象，具有无常、苦、无我的三项性质。这风大生起后迅速消灭，然后有下一个风大迅速生起，然后迅速消灭。不断地在生灭、生灭当中，是一种无常性；受到这种刹那生灭的压迫，所以是一种行苦；由这种生灭无常的现象，察觉到并没有一个真实的人或者是一个主宰的我，或者是一个完整的众生，所以说是无我。因此，腹部起伏上下这种风大作用是我们必须要正念观察的，以便了悟无常、苦、无我这三种特性。当腹部下降时，内心很准确地感受腹部的下降，同时内心标记“下”。腹部的上下是因为空气进出我们的身体所引起。然而，观察腹部的上下是毗婆舍那修行者主要的观察目标；这是当没有其他目标发生时，修行者才观察腹部的上下；如果有其他明显的身心现象发生，修行者就必须专心观察那一项的身心现象，一直到该项身心现象消失，才能够回来观察腹部。

腹部上下并不是毗婆舍那修行法唯一的观察目标——一切身心现象明显发生时，都是毗婆舍那修行法必须观察的目标；所以，修行者不应该执著只观察腹部上下。初学者不容易觉察妄想的存在；只要认真继续修行，渐渐地，他能发现到心在打妄想，或想象某件事，或看到内心浮现的影像，于是他必须专注观察妄想的心、想象的心或看到影像的心。这时观察必须很专注、很准确、很有精神，而且速度要稍微快些，所做的标记是“妄想、妄想、妄想”，或“想、想、想”，或“看到、看到、看到”。如此观察，正念才能越来越强而有力，妄想则会越来越弱乃至消失，然后才回到观察腹部上下。

当修行者感觉到痛、麻、酸、痒，他必须正念观察感受痛、麻、酸、痒，同时内心标记“痛、痛、痛”，“麻、麻、麻”，“酸、酸、酸”，“痒、痒、痒”，一直到这些痛、麻、酸、痒等不愉快的感受消失为止，才回来观察腹部的上下。修行者正念观察痛、麻、酸、痒不是为了让它们消失，而是为了了悟它们的真实本质。修行者不应该存着要让痛、麻、酸、痒赶快消失或减弱，这样的心态是不对的；而要存着以了悟它们真实本质的心去观察一切不愉快的感受。这时必须很专注、很准确、很有精神，而且必须要有忍耐性；如果不能忍耐，修行者就不能好好地观察这一切的痛、麻、酸、痒。所以修行者应具备“忍耐”的精神，才能够很清楚地观察这一切不愉快的感受，进而透视他们的真实本质，了悟他们的无常、苦、无我。所以，在痛、麻、酸、痒等一切不愉快感受生起时，修行者必须正念观察。有时候疼痛变得很厉害，虽然你尽量忍耐，可是疼痛继续加剧，达到你难以忍耐的程度；你会想要更换坐的姿势；但是如果你能坐到五十分钟，疼痛才变得难忍时，这时你最好不要换姿势起来经行，因为如果你在静坐中更换坐的姿势，渐渐地会养成换姿势的坏习惯，这对修行定力或内观的进步会变成一项很大的障碍。所以，当你疼痛时，要尽自己最大的努力忍耐，这样你就能够观察到、体验到疼痛的真实本质。

静坐时如果闻到某种气味则要正念观察“闻、闻、闻”；同样的，身触到的感受也要正念观察“触、触、触”；妄想时也要正念观察“想、想、想”。

行禅时，最先观察站立的姿态，身体直立为一条线，观察站立几次后，然后开始经行。注意右脚移动，内心标记说“右步”；然后注意左脚移动，同样内心标记“左步”。经行时，必须用心注意脚步移动，不应该注意身体的其他部份，这样才能了解脚步移动的生灭、无常现象。收摄眼神，不应该左顾右盼，观察身体前六尺之地面；若太近会造成头部感觉压力，造成脖子酸、头痛、眼睛痛等等。用心注意脚步“左步、右步”，或“提起、移动、放下”。初学者刚开始或许不能很清楚地观察脚步的移动，但认真修行后，渐渐地就能够很清楚感受脚步移动的过程。

初学者经行时先观察左步、右步三十分钟，然后观察提起、落下三十分钟，如此行禅一小时、坐禅一小时相互进行。切记行禅时间不该少于一小时！开始修行三天，如果能行禅一小时三十分钟，也是很好。渐渐地，熟练之后要观察左步、右步十五分钟，提起、落下十五分钟，提起、移动、落下三十分钟。更熟练之后，你就可以增加所观察的步骤，这要依据个人的情况而定，没有一定的标准。

行禅时打妄想应观察“妄想、妄想、妄想”，如果妄想持续不停，则必须停止脚步，专注观察妄想，直到妄想消失才继续行禅。走到尽头不要立刻转身，应观察站的姿势“站、站、站”十次；向后转时，“要转、要转、要转”，才慢慢转身；转身后，一样先观察“站、站、站”十次，然后再继续经行。

在行禅时尽量放慢脚步，才能够了悟脚步移动的真实本质。另一方面，修行法是将日常生活一举一动的动作放慢，心才能够清楚地观察每一个举动。在观察日常行动时，不需要去管妄想，重点在于继续不断地观察一切的举动，除非很明显的心情状况生起，譬如说：生气、悲伤，这时要用心注意观察“生气、生气、生气”，或“悲伤、悲伤、悲伤”，直到情绪消失，才继续观察一切的举动。如此再坐禅，行禅，努力精进修行。正念持续，定力加深，内观觉悟力能够达到一层又一层毗婆舍那智慧，乃至究竟证悟，这就是毗婆舍那实修的介绍。

二、坐禅、行禅的注意事项

在坐禅的时候，修行者必须端身正坐，身体保持正直，不要向前倾，或向后仰，或偏向右边、左边；头部、颈部也要保持正直；眼睛轻轻闭着。在坐禅过程中，眼睛绝对不要睁开。有时候修行者内心烦燥不安，就想要睁开眼睛，但是修行者不应该睁开眼睛；因为如果养成睁开眼睛的习惯，有时候不知不觉之间就睁开眼睛，定力就会散失掉。因此，修行者必须很小心——在静坐当中绝对不要睁开眼睛！

记得在1983年我曾经到日本参加三天的禅坐，发现他们在禅坐时都是睁着眼睛；于是请教他们这是为什么。那位日本禅师回答说：静坐的时候睁开眼睛比较不容易打瞌睡。这可能是静坐时睁开眼睛唯一的好处；但是，静坐时睁开眼睛的话，定力就无法加深，在修行毗婆舍那上会是一种障碍。

1979年我陪同马哈希大禅师在欧洲举办禅修活动。我们遇到一位修行者，他在静坐时无法闭上眼睛，因为他已经参禅五年，他静坐的时候习惯于必须睁开眼睛，所以在那次参禅当中一直无法闭上眼睛静坐。他的定力很容易分散，不能够专注观察腹部的移动。

但是有时候例外，就是当修行者昏沉很重，打瞌睡很厉害，无论如何用心观照都不能去除昏沉，这时候，他可以睁开眼睛继续观察一切身心现象，眼睛睁开观察外界的光明，心能够变得更清醒。他必须勇猛精进、提振精神地来观察。如果睁开眼睛、提振精神观察之后，心能够变得清醒，然后就必须闭上眼睛，继续提振精神来修行。如果你在静坐的时候内心烦燥不安，想要睁开眼睛，你不应该睁开眼睛，必须专注观察想睁开眼睛的欲望、这个动机，观察说“想要、想要、想要”，或“动机、动机、动机”，一直观察直到睁开眼睛的欲望、这个动机消失。如此，你就不必睁开眼睛，可以继续来修行。

另外很重要的一点是，修行者在静坐的时候，必须像雕像一样——像我们看见的佛像是静止不动的，坐在那里如如不动，即使身体感觉疼痛或酸、麻、痒，也不应该移动身体任何部份；必须专注地来观察，感受你的痛、酸、麻、痒。一些修行者有些不好的习惯，在静坐的时候，他会不自觉地移动他的手，一会儿摆这里，一会儿放在那里，一会儿举起来抓头，抓身体，或者一会儿就移动他的脚；这些都是他的内心不安定的表现，这也是令修行者心散乱的原因，对定力有很不好的影响。修行者在静坐当中感觉痛、麻、酸、痒等这些不愉快的感受时，必须要忍耐，必须用心地去感受、观察这些痛、麻、酸、痒。如果疼痛达到修行者难以忍受的程度，修行者最好起来行禅、经行。当修行者已经达到相当深度的定力，事实上不需要换腿、换姿势，因为他的定力不受痛、麻、酸、痒的干扰；但是他有换腿的坏习惯，时间一到，他不知不觉地换腿，改变坐姿，于是他的定力就散失掉了。

再来说在坐禅的时候，不应该依靠任何物体，像依靠墙壁、柱子、或椅子的靠背；因为依靠是造成昏沉的原因，造成想打瞌睡的原因。当你的背后靠着某个物体，你的精神很容易松懈，渐渐地昏沉、瞌睡就来了。

静坐时你的身体也不应该向前倾。有的人坐下来身体喜欢向前倾，乃至倾向手肘支撑某个地方，或脚或地面，这容易造成精神懈怠，容易引起昏沉、瞌睡。必须要端身正坐。当你发觉身体慢慢弯下去，背慢慢弯下去的时候，你必须观察背弯的情况。当你提起正念，振作精神来观察，身体渐渐会坐直起来。同时，你在身体坐直的过程中要注意观察坐直的移动，同时内心标记说“坐直、坐直”。毗婆舍那的原则，就是要正念觉察注意一切当下发生的身心现象；如此，修行者才能正确了悟身心的真相。所以当你感觉昏沉，犯困的时候，你必须提振精神，注意观察当下昏沉的状况，因为昏沉也是修行者必须完全了悟的；但是如果你的觉察力不够强，这种昏沉的情况不会消失，你会越来越犯困。所以，当你感觉昏沉的时候，你的观察必须很有精神，很专注，很准确，而且标记时的速度要稍微快一点，这样来注意观察当下昏沉的情况。如果这样专注观察，你仍然无法克服昏沉，佛陀说你必须用力拉扯、扭转你的耳朵，这样你的精神就能够振作起来——佛陀在教导他的第二大弟子目犍连的时候如此的开示，他教导目犍连好几项对治昏沉的方法。

在昏沉的时候，你的身体会不知不觉地开始弯曲，头也会低下来，因为你的精进力变弱，而正念力量也变弱了。当你的精进力变弱，正念的力量变弱，你的身体就会慢慢地弯下来，头慢慢地低下来。你一觉察到这种情况时，必须马上提振精神，用心注意观察背弯或头弯下来的情况，观察说“弯、弯、弯”。因为背弯或头低下来，这是风大的作用。风大的独特性质是具有移动性、动作性和支持性，身体会向前倾，向后仰，向左右倾斜，这是风大的作用。背部向后弯，这也是风大的作用。你必须用心注意观察“弯、弯、弯”。然后，当“想要让身体坐直”这个动机发生的时候，你如果能察觉到，就要观察这个动机——“想坐直、想坐直”，或者“想要、想要”，或者“动机、动机”，然后在身体坐直的过程中，用心注意观察坐直的每一个移动，同时内心标记说“坐直、坐直、坐直”。当你身体完全坐直之后，就回来专注观察腹部的起伏、上下。

在行禅的时候，《大念住经》的注解上叙述到：修行者，应该注意脚步的移动，专心去感受脚步移动的情况；而且注解上叙述到：在行禅中，修行者会有许许多多的经验、境界。在《清净道论》中所提到的情况也是一样。因此，在行禅的时候，你必须只注意观察感受脚步移动的情况，不应该注意身体的其他部分，或注意身体重量的转变。如此，你才能体会到脚步每一个移动的单独状况，以及接触地面的感受及向地面落稳（压下）[1]的感受。修行者想要顺利进步，必须培养五种心理功能，也就所谓的五根。

在《清净道论》中提到，当修行者的五根强而有力时，他的修行就能够顺利进展。这五根也就是信、进、念、定、慧。第一、信：就是要对三宝、对修行方法具有坚定的信心；第二、进：就是要付出勇猛精进，很勤劳地努力修行；第三、念：就是要保持正念。所谓正念，也就是时时正确认清知道当下所发生的身心状况，时时觉察到每一个当下身心所发生的现象，叫做正念。这个正念必须保持持续不间断，能够到半天，乃至全天；第四、定：就是有深度的定力。要达到深度的定力，必须要正念持续不间断达到相当的时间，定力才能够加深；第五、慧：内观的智慧。当定力达到相当深度的时候，定力同时生起的内观觉悟力，慧观的力量就变得锐利，于是修行者能够透视了悟身心的现象。这种了悟也就是毗婆舍那的智慧，所谓观智。修行者如果想要达到毗婆舍那的智慧，他必须具备相当深度的定力；想要达到相当深度的定力，修行者须保持正念持续不间断，至少几小时乃至半天、全天；想要保持正念持续不间断，修行者必须勇猛精进，精勤地努力修行；想要能够勇猛精进地修行，修行者必须具备对于修行方法坚定的信心，相信这样的修行方法必然能带给自己莫大的利益。

所以，为了正确了解行禅时脚步的移动，你必须专注观察脚步移动的每一个过程。当脚提起来的时候，脚提起的每一个过程都必须很准确、很密切、很专注地被观察到。当脚跨出时，从头到尾跨出的每一个过程也是必须很准确、很密切、很专注地被观察。当脚接触到地面的时候，接触的感受也必须很准确、很密切、很专注地被观察。当脚向下落稳（压下）的时候，也就是在后脚要提起之前，前脚会有向地面落稳（压下）的举动，这时候前脚向下落稳（压下）的情况，必须很准确、很密切、很专注地被观察到。

当前脚完全站稳之后，后脚才能够开始提起。如此脚步的每一个移动，你都必须很准确、很密切、很专注地观察，这样才能了悟移动的真实本质。在行禅当中，如果你的心注意到膝盖的弯曲或腿部的动作，这时候表示你的心已经分散，定力分散，你必须回来用心注意脚的移动；更确切地说，只注意到脚板或脚底移动的情况，而不是注意到脚的形状。当你在户外行走的时候，如果你无法行走得很慢、观察得很仔细，需要以稍微快的速度来行走时，你仍然必须要保持普通的注意，以一般的正念来观察。无论走到哪里，你不可以没有正念地走路，不应该忘掉你的注意力。你必须时时刻刻注意脚的移动，内心标记“左步、右步，左步、右步”。在毗婆舍那修行当中，持续不间断的正念是极为重要的。所以你必须非常谨慎小心，不要让定力忘失的时间过久，也就是不要让定力出现大的间隔。定力稍微忘失的时候，必须能迅速地觉察，继续保持专注，注意观察当下的状况。如果你正念的空隙很大，也就是忘失正念的时间很长，那就表示，你的正念觉察的力量还很弱，观察日常生活一举一动的正念力还相当薄弱。所以，日常生活中任何一举一动你都必须用正念时时注意地观察。想要时时保持正念，注意观察，你就必须尽量放慢每一个举动。如果在禅修当中，你能够保持正念，时时注意观察每一个当下的举动，你必能得到很大的利益。

禅修是整个系统化的修行，这种修行将能够带给修行者莫大的利益。所谓整体化的修行，也就是不止在坐禅或行禅当中修行，乃至日常生活中一举一动都要注意观察，都是在修行，让你的正念持续不间断；持续不间断的正念能够带给修行者达到离苦得乐的境界。所以无论你走到哪里，不应该失去正念地走，至少要用普通的注意、一般的正念来观察脚步的移动。你的每一步跨出去的长度不应该超过一个脚掌的长度。如果一步跨得太长，超过一个脚掌的长度，你就无法很正确很清楚地观察脚的提起、跨出、落下、接触、落稳（压下），也就无法了悟风大的作用。所以，你每一步不应该跨得太长，不应该超过一个脚掌。必须平平地放下，平平地接触地面，你才能够很清楚地感受脚触地面的状况。

在经行的时候很重要的一点是，不应该左顾右盼，东张西望。当你东张西望的时候，你的定力就散失掉了。如果你有想要东张西望的欲望，这个欲望，这个想看的动机，必须要很密切、专心地观察，同时内心标记说“欲望、欲望”，或“动机、动机、动机”，一直观察直到想要东张西望、想要往其他地方看的欲望消失为止；此时就不会东张西望；继续保持正念地经行，观察脚步每一个移动，如此，你就能够在观察脚步移动的时候保持相当稳定持续的定力，然后你就能够体验、了悟风大的独特性质。为什么我们需要了悟体验风大的性质？明天有时间，我会来解释。

在日常生活当中，你必须尽量地训练自己，放慢每一个举动，如此才能够仔细地观察日常生活中的一举一动，也才能够经验到每一个举动是自然的过程、这个自然过程中的真实本质以及一切贪欲、瞋恨、愚痴、傲慢、嫉妒、掉举、昏沉、散乱等等。所有一切烦恼之所以生起，就是因为我们无法正确了悟到身心的真实本质。如果我们在行禅、坐禅和日常生活当中能够正确了悟到身心现象的真实本质都是无常、苦、无我，然后我们就能够灭除一切痛苦的原因，也就是一切贪欲、瞋恨、愚痴、傲慢、嫉妒、昏沉、散乱等所有的烦恼。当苦的原因——一切烦恼被灭除之后，我们就能够达到解脱一切痛苦的境界，过着真正幸福、安乐、自在的生活。要达到这项离苦得乐的目标，你必须尽自己最大的努力精进修行，让你的正念能够持续两小时、三小时、整个上午、整个下午、乃至全天，这样你就会很快提升毗婆舍那的智慧，能够达到离苦得乐的目标。

最后愿大家能够正确了解毗婆舍那修行方法，在坐禅、行禅、日常生活当中，努力保持醒觉，专注地来观察，让正念能够持续整天，进而提升毗婆舍那智慧，达到离苦得乐的涅槃境界。

三、身心现象的特别性质与共同性质

昨天，我已经解释了如何有规律地经行、行禅，那就是清楚地觉察在每走一步之中的每一个阶段，即：提起、跨出、放下、接触、落稳（压下）。当你能够观察得很好，准确专注于这些阶段，你就应该观察每一个动作之前的意念（动机），那就是在一步中的每一个阶段——提起之前有个意念，跨出之前有个意念，放下之前有个意念；但在接触之前没有意念。这是因为当你把脚放下之后，不管有没有意念要跟地面接触，你的脚底自然地与地面接触。所以你不需要去注意观察意念，但是在你还没有把脚落稳（压下）之前，有个意念。

意念是一种心理状况，在巴利文称为nama；而物质现象是rupa。精神（心）是nama；物质是rupa。任何心的状况nama，是它导致脚的提起。同样地，是意念导致脚的跨出，是意念导致脚的放下，是意念导致脚的落稳（压下）；意念就是如此地在这些脚步的阶段之前产生。这不只是发生在这些脚步的阶段，在每一个身体的动作之前，也有一个意念。因为有一个意念，你才会把手举起来；因为有一个意念，你才把手放下来。是意念致使你把手伸出去，是意念致使你的手弯曲，意念就是如此；有意念才会去做任何动作。所以在任何动作还没有开始之前，如果你知道有一个意念升起，你就要观察这个意念，譬如说：当你要从座位站起来（之前），（你的心）是想要站起来，这就是意念，所以你可以观察“意念，意念”（那就是意念“站起来”；意念“站起来”，然后才站起来）；接着，观察“站起来，站起来”。当你要坐下之前，你有意念要坐下，你应该观察这个意念：“意念、意念”，然后观察“坐下，坐下”。当你把食物送到口边之前，是有一个意念要把食物送到口边，观察这个意念，然后观察“提、提”——把食物送到口边的动作。当你把食物送到接近口边时，你得张开口，你有意念要把口张开，当时你应观察“意念、意念”，然后观察“张开、张开”。当食物在口里时，你要咀嚼，你有意念“咀嚼、咀嚼”。当咀嚼完毕时，你要把食物吞下之前，你有意念要吞，用心注意“意念、意念”，然后用心注意“吞下、吞下”，其它的意念和动作也是如此地用心注意。在每一个行动与动作之前，都有一个意念要动。如果你知道的话，你就用心注意“意念、意念”，或是“想要、想要”；如果你没有觉察到，你不必用心注意它。如果你能把一切的动作和行动放慢，你将能容易觉察到意念（意念产生之后，才有动作或行动，当时你要用心注意“意念，意念”等等。）当你习惯地用心观察意念之前与接下来的动作，而定力足够深时，你将能正确了解意念是如何与动作的相连关系。这种了悟，也就是正确了解意念与动作的相连关系，这就是内观智慧。这内观智慧是你能体验到的。当你用心（深入地）观察意念，用心尽力去注意意念时，你就会知道有意念的生起。当没有意念生起时，就不必用心去观察，不必去寻找它。如果意念自然地生起，而你知道它的生起，你就用心注意它，如意念“提起”、意念“跨出”等等。要发现这个意念，你须要把一切动作和行动的速度放慢下来，越来越慢。此刻，我们随时在认知心的状况或是身体动作的过程，我们用心标明（给目标一个名称）或用心注意目标，这将能帮助我们的心很准确及密切地观察目标。

所以你应该尽力依照目标的本来样子去观察，用心注意。当腹部上升时，你就用心注意“上”；当腹部下降时，你就用心注意“下”；当你感受疼痛时，你就用心注意为“痛、痛、痛”。在观察时，心对着那真正的疼痛感觉，注意为“痛、痛、痛”。当你把脚提起时，你应该知道脚真正提起的过程，同时心标明为“提起”。当你知道有意念生起时，是心觉察到有个意念，你就用心注意“意念”，然后再提起等等。你应该训练自己用心标明或用心注意一个目标。当一个目标生起时，用标记并不是非常重要；但在习禅学习的初期，将能帮助心很准确、密切地集中注意力于目标上。有些习禅者还不习惯标记，他们只是觉察目标如实地存在，并没有进一步用心标记。

当他们开始训练自己要用心标记每一个目标时，他们很难去认清目标，因需要用心标记，而心却没有真正去观察那个目标。但过了一段时间之后，他们已经能熟练标记的时候，他们发觉，藉着标记，认清目标的能力变得锐利且能深入目标。藉着标记，定力也会越来越深。如此的话，习禅者在认清目标时——心的状况或是身体动作的过程，尝试标记和不标记，他将会发觉到标记和不标记的差别——哪种方法比较有效地得到定力和内观智慧。所以最初时，你应该用心标记。但若是你的定力足够深时，身和心的现象一个接着一个非常迅速地生，非常迅速地灭。一个目标的刹那生灭是如此迅速，所以标记的速度可能跟不上生灭的速度。在这阶段，你暂时不必标记了，只须觉知当下发生在身与心的原来样子就好。当你在习禅中得到相当深的体验时，譬如在生灭随观智或是在行舍智阶段，你可放弃标记，因你的心在觉知或在观察时，注意力已能集中目标，这是因为你已经习惯如此。当你证悟了最高的一个果位时，你将袪除或根除导致你痛苦的一切消极心理状况和一切烦恼。当一切心的烦恼，在你证悟最高的一个果位而被袪除之后，你将不会再感受到心的痛苦或身的痛苦，也就是达到苦的止息了。修毗婆舍那的目地就是要达到一切苦的止息。要证悟最高的果位并不困难。但假如我们不能证悟到最高的果位，而只体验到一些内观经验，这也将能袪除一些致使心中痛苦的烦恼或消极的心理状况，如此，痛苦也将减少。

在修毗婆舍那或做正念的训练时，我们应时时记住这一点：在修毗婆舍那时，最重要的是不可遗漏，要完全觉知到每一个妄想、概念、意念、心中的影像，或是任何心理状况，或是任何心里的情绪。如果一位习禅者遗漏掉，没有用心观察这些心理状况或是情绪，他将不能得到深的定力，他的心将不能很好地深入观察现象，这是因为当这些致使心散乱、干扰注意力的妄想生起时，他没有用心注意这些妄想，妄想就一直不停地生起；生起之后，又持续不停。当这些妄想持续不停时，你的心将不能深入地观察任何目标。这些令心散乱及干扰的思想、任何思维应以正念观察，观察之心必须加强且集中，妄想将不再持续。所以每一次你在思考、辩论时，在想象地思考时，心中有着影像，你该用心观察，标记为“妄想、妄想”；“想、想”；“幻想、幻想”；“看到、看到”等等，一直到这些念头消失，才重新回来观察主要目标。用心观察思想的过程是为了不要让它持续下去，但是真正的目地是要正确了解这些思想过程的真实本质。

当心在胡思乱想时，不要把心拉回来观察原来的目标，这并不是修毗婆舍那或正念训练的方法，这是修禅定的方法。当毗婆舍那修行者能够专注，把任何心的状况或身体动作的过程观察得很好时，他在这段时间内能够感受到某种程度的清净和轻安。若定力再加深，内观智慧产生，就能透视身心现象的真实本质。当奢摩他修行者能够如实地专注观察单一目标时，他也能感受到清净和轻安，这是因为在当时心已远离一切烦恼和障碍，心不散乱了。

虽然这两种修行者，当他们能很专注地观察目标时，都会感受到清净和轻安，但这两种修行法是有差别的。当奢摩他修行者认真及专注地观察目标时，他会感受到清净和轻安，不过这些感受只是暂时而已；当他的定力中断，或是因为没有专注观察目标时，烦恼或障碍立即侵入心中，例如，贪可能侵入心，欲可能侵入心，贪求可能侵入心，瞋恨或忿怒可能侵入心。如此，你的心马上被这些消极的心理因素污染。此时奢摩他修行者再也不能享受清净、轻安了。但毗婆舍那修行者，当他认真地专注观察任何心的状况或身体动作的过程时，若定力够深的话，内观智慧同时生起，而透视到当时被观察的心的状况或身体动作过程的真实情况，正确了解到这些现象的真实本质；在当时不只是定力的产生，内观智慧也在心中生起，正确了悟任何身心现象的真实本质；所以，心中就没有烦恼，烦恼在那时被袪除一部份，我们称为部份之袪除。这是被定力与内观智慧袪除。内观智慧能袪除烦恼，因它能透视身心现象的真实本质而正确了悟它。所以，当毗婆舍那修行者的心远离烦恼时，他将会感受到快乐、清净和轻安。如果他的体验非常明显，这种体验不会完全消失。当他停止用心观察目标，或是他的注意力转移到其它目标时，他便不能体验到这种了悟或智慧。事后，如果他回忆起这种体验，透视身心现象的真实本质之内观智慧，将在他的心中重新呈现，正如好像是当时的体验。在那一刻，他的心也是没有烦恼，远离一切烦恼，而感受快乐、清净和轻安。奢摩他修行者停止习禅之后，并不能得到这种利益。所以，这也是两种修行法的不同之处。即使你不能证得任何果位，假如你只能体验一些内观智慧，这种体验是不会完全消失的，每一次当你回忆起来，因为这些体验已切记在心中，所以就好像是在当下的体验，你同时再一次感受快乐、清净及轻安等等，这也是修毗婆舍那的好处。

唯有你的精进之力足够强，你才能以正念观察每一次在当下生起的每一个心理状况，或身体动作的过程，尤其是正念观察一切举动和动作时，我的意思是指日常生活的一举一动——用餐、洗澡、穿衣、换衣、行走、如厕等一切举动的动作，如此，你的正念才能持续不中断，非常锐利且强大。这持续不中断的正念是引发深度定力的原因。当正念持续不中断时，心能平静又深入地观察每一个心的状况或身体动作的过程，如此，你才能得到深的定力。深的定力是引生明显透视身心现象的原因。所以，当定力变得深时，内观智慧力生起，透视身心现象的真实本质，这种智慧我们称为毗婆舍那智慧。当我们正确了解身心现象的真实本质时，我们了悟到这些现象的两种性质：一种是身心过程的特别性质或独特性质；另外一种是身心过程的共同性质或普遍性质。当我们的心深入地专注任何身心过程时，此时，心从一切烦恼和障碍中清净出来。因心的清净或具有定力，同时生起的内观智慧力变得锐利，透视力也极强，这内观智慧力让我们了悟身心现象的特别性质或称独特性质和普遍性质或称共同性质。

每一个心的状况有它自己的性质——特别性质或独特性质，每一个物质或是身体的现象也有它自己的性质——特别性质或独特性质；而每一个心的状况和身体动作的过程同样都具有三种普遍性质。每一个心的状况都是一直在变，生起及灭没；同样地，每一个身体动作的过程也是在生起时迅速地消失，所以是无常。如此，所有心的状况和身的现象都具有这种无常性质。这种无常性质是属于共同性质或普遍性质。不只是无常的性质，一切心的状况和身体动作的过程也具有苦的性质和无我的性质。所以，这三种性质——无常、苦和无我，属于普遍性质或共同性质。

没有深的定力，内观就没有透视力，也就不能了悟这三种性质。只有在深的定力辅助之下，内观具有透视力，才能透视和体验这三种普遍或共同性质。不过，在内观了悟或正确了解这种普遍或共同性质之前，先要了悟在当下被观察的任何一个心的状况或身体动作过程的特别或独特性质。

所以在这里，根据阿毗达摩论，简单地解释一些身心现象的特别性质或独特性质。所谓的身体，主要是四大组合起来的。在某一部经典里，佛陀开示说：所谓的“人”是由六界组成的，这六界包括四大及精神和空间。所谓“精神”是指心识，只有一个而已；但物质却有四大。当这四大聚合在一起，它们之间是有空隙的，这空隙称为空间。

什么是四大？四大是地、水、火和风。巴利文地大是Pathavi Dhatu，水大是Apo Dhatu，火大是Tejo Dhatu，风大是Vayo Dhatu。每一个都有它自己的特别或独特性质。如果我们说地大，我们是给予硬和软的性质一个名称。所以当我们说“地大”，是指明硬和软的自然本质。当我们在用心观察身体的任何一部分、任何身体现象，将会体验到硬和软的性质。水大的特别性质是流动和黏合。当我们在修毗婆舍那达到深的定力时，我们会觉察这两种性质——流动和黏合，时时刻刻都存在我们的身体中。火大（确切地说，是温度）的特别性质是热或暖和冷。当我们的心能够专注地观察任何身体现象，我们也能体验到热或暖和冷的性质。最后一个是风大，它的特别性质是动作、移动、震动和支持。在密集禅修之后，我们是在体验风大的性质——动作、移动、震动和支持，它导致一切动作的连续性。当我们正念观察身心时，能观察到这些性质——动作、移动、震动和支持，也就是风大。

当我们用心注意腹部的起伏上下时，会感受到腹部的上升和下降。有时我们会感受到它慢慢地上升和慢慢地下降，这些上升的过程和下降的过程只不过是移动动作罢了，有时它也有支持的自然本质。所以，观察腹部起伏上下的目地，是要正确了悟风大的特别性质和共同性质。若我们的定力足够深，我们透视及体验到腹部的移动时，会发现它只不过是一种移动的自然过程，一个移动接着一个移动，腹部的下降也是如此。我们了悟到，这只不过是一种过程。因我们正确了解腹部的移动只不过是上升与下降移动的自然过程，我们就不会把这些移动认为它属于一个人、一个众生、男人或女人。为什么呢？因为我们已正确了解这些移动是自然移动的过程。经由我们亲身体验移动的自然过程，透视风大特别性质的内观智慧会越来越深，越来越纯熟。每当我们用心观察腹部起伏、上下，所观到只有自然上下移动的过程。这种对风大特别性质的正见，能把我们的心从有一个人或一个众生的邪见中清净出来，也把我们的心从贪欲、瞋恨、忿怒等等的烦恼中清净出来。这些导致我们受苦的烦恼之所以能生起，是因为我们有一个人、一个众生、一个我或灵魂、一个男人或女人的概念。当修行者经由亲身体验，正确了解到那只不过是一种自然的过程。因有着对风大特别性质的正见，烦恼也不会在心中生起。如此，你的心也会从消极不良的心理状态，如压力、恐惧、失意、忧伤、不安等等中清净出来，而且越来越清净，修行者就能过着某种程度的安祥、快乐的生活。这就是修行者在毗婆舍那所体验之利益。越深地体验，你的心就越清净；越清净的心，你将过着更安祥、快乐的生活。

最后，祝福大家正确了解修毗婆舍那的利益，以最大的努力去达到能透视你的目标生起时的确实状况，并达到一切苦的止息——涅槃。

四、正念的训练──如何解脱一切身和心的痛苦

今天，我们要讨论为什么必须修毗婆舍那或做正念的训练。如果有人问为什么我们应该修毗婆舍那或做正念的训练，它的答案是：因为我们要解脱一切痛苦；因为我们要解脱一切身和心的痛苦，所以我们必须修毗婆舍那。如果是这样的话，我们应该知道修习毗婆舍那，或做正念的训练，或修习智慧禅是如何能够让修行者达到解脱一切身和心的痛苦的。

接着我们也应该了解什么是痛苦。痛苦有两种：一种是心的痛苦，另外一种是身体的痛苦。身体的痛苦：如疼痛、僵硬、麻、痒，任何疾病。根据佛陀的教义，任何疾痛、任何东西对身体有害、不舒服都是身的痛苦。心的痛苦：如悲伤、担心、悲哀、忧愁、失意、不快乐、失望、不安、恐惧等等。没有一个人喜欢这些身心的痛苦，每个人都想袪除这两种苦，每个人在每天尝试用种种方法去解脱身心的痛苦，但都失败；只有修毗婆舍那或是智慧禅才是唯一的道路，它能引导人达到一切苦的止息，这是一种能克服痛苦的方法，一条非常自然、合理的道路，也非常有效果。

有两种痛苦，一种是心的痛苦，另外一种是身的痛苦。在巴利文，心的痛苦是domanassa，而身的痛苦是dukkha。有时是身的痛苦造成心的痛苦，有时是心的痛苦造成身的痛苦。但在这世上，心的痛苦往往多过身的痛苦，这是因为一个人尽管富有、聪明，但是假如他得了疾病，他将不能享受任何快乐，而只有身心的痛苦。这种身体的不舒服、疾病造成他的心痛苦。所以，不管你如何的富有，如果你没有正确了解身心过程的自然本质，你就不能远离痛苦。但是，如果你能够正确了解身心现象的真实本质，你一定能袪除身心的痛苦。有些时候，说不定你会碰到一些令心痛苦的事，但这完全不会影响你的心，你的心完全没有感受到痛苦，因你已正确了解身心现象的真实本质。

在佛陀的教义里，具备正见是非常重要的因素，因为要达到解脱一切身心的痛苦。什么是心的痛苦？佛陀开示说：心的痛苦也是心的烦恼。当心被烦恼污染，不清净时，它就感受到痛苦。当心已清净，当你有了清净的心，一切的痛苦也就止息了。是什么造成心被污染呢？心被污染是因为有消极不良的心理状态存在，如：贪欲、渴望、渴爱、执著、瞋恨、忿怒、生气、恶意、傲慢、邪见、疑惑、昏沉、掉举和后悔、无惭、无愧，这些心理状况是不可以有的，它们被称为烦恼，因它们污染了心。当你的心充满这些消极不可有的现象，你的心一定会是受苦的，你的精神一定也是在受苦的。所以，它们被称为心中的烦恼。在巴利文，这些不可有的心理状况，称为lobha, dosa, moha,mana, ditthi, vicikiccha, thinamiddha, udhaccakukkucca, ahiri, anottappa等等。它们翻译为：贪、瞋、痴、慢、邪见、疑、昏沉睡眠、掉举和后悔、无惭、无愧等等。所以，当你贪求一些东西时，你就会尝试去得到它。有时，说不定你会得到；有时，你得不到。当你得到了所祈求的东西时，你以为会快乐；实际上，你要确保它的安全，以便没有人能毁坏它，没有人会偷走它，不会被火烧毁，不会被水冲走等等，这种执着——要保护这些东西不被毁坏，也是一种苦。这种苦会生起，是因你的心祈求或贪于得到它，拥有这些东西。所以，贪、祈求、渴爱是痛苦。

接下来说“忿怒”。当忿怒生起时，或是你对一些人或一些事感到忿怒，你就受苦，这是因为忿怒致使你不快乐而受苦。所以，忿怒本身是苦。因忿怒，说不定你会做恶，或许，说不定你会去杀人或杀害动物。如此，你将会受更多的痛苦。为什么你会遭受到这些痛苦？这都是因忿怒、慎恨、恶意、怨恨等等所产生的。一切不可有的消极心理状况本身就是痛苦，它们也是造成痛苦的原因。在所有的烦恼中，贪爱是痛苦的近因，在巴利文我们称为Lobha或tanha。 Lobha或tanha的含义包括欲、贪、祈求、渴爱、执著和其它相同意思的字。所以，若贪爱执著时时生起，你一定会受苦。

佛陀开示说：贪爱就是集谛。不管是什么痛苦，它生起的原因是贪爱。所以，如果我们要解脱一切痛苦，我们须袪除痛苦之因。导致痛苦的原因是心中的烦恼，也就是一切消极的心理状态；如果我们不要心被烦恼污染，应把这些烦恼从心中清净出来。要袪除这些烦恼，我们应该做什么呢？要袪除导致烦恼生起的因。当因被灭了，任何烦恼再也不会生起了。当没有烦恼时，就完全没有痛苦，也就是远离一切痛苦。要袪除这些心中的烦恼，我们必须找出它生起的原因。是什么导致心中的烦恼生起呢？烦恼产生的原因是因为在我们心中存有“我”、“你”、“我的”、一个人或一个众生、或灵魂的观念，这种观念是导致一切烦恼生起的原因，是一种邪见；如果我们能够灭掉这种错误邪见的观念，一切烦恼就不会生起。当心中没有烦恼，一切痛苦也止息了。

那么如何灭除这个观念呢？必须找出是什么原因导致邪见的产生。在巴利文，邪见是Sakkaya-ditthi Atta-ditthi。邪见产生的原因是无明。“无明”在巴利文是Avijja，有时也称为Moha。所以，对身心现象的真实本质无明，导致我们把这两种现象当作是一个人、一个众生、一个自我或灵魂。若能够正确了解是由这两种现象组成的，在我们心中就不再存有任何一个人、一个众生、一个自我或一个灵魂的观念，如此的话，任何烦恼就不会在心中生起。假如我们对精神和物质的过程没有正确了解，就会认为这两种过程与我或我的、你、他、一个人、一个众生、一个男人或女人、一个自我或灵魂之观念是一致的。如果我们能把无明替代为正见，这种错误观念就不会生起。所以，我们必须做的是：去正确了解精神和物质这两种现象的真实本质。如果我们已经正确了解身心现象，无明就会消失，正见代替了无明；当无明消失时，认为有一个人、一个众生、一个自我或灵魂的错误观念也就不复存在。换句话说，如果我们能够正确了解身心现象的真实本质，我们就不会把这两种现象认为是一个人、或一个众生、一个我或你、一个男人或女人。如此，这种邪见就被袪除了。当邪见被袪除之后，能导致痛苦的任何烦恼将不再生起；当烦恼没有了，一切痛苦也止息了，也就是说我们已解脱一切痛苦。所以，应该精进努力，以便能正确了悟身心现象的真实本质。

那么，我们应如何做以便能正确了悟身心现象的真实本质？在此，应阐释什么是正见。当佛陀说“正见”这两个字时，佛陀指的是了解任何事物的实在样子。在巴利文，佛陀用的字是“Yatha-bhutam”（如实），意思是“实在样子”或“就是这样子”。佛陀说：诸比丘，你们应照着物质现象的样子，了悟它的实在样子即是如此，这就是正见。同样地，佛陀在说受、想、行、识时也如此开示说：诸比丘，你们应该照着受、想、行和识的样子，了悟它们的实在样子即是如此，这就是正见。

根据佛教的哲学，这五蕴组成所谓的一个人、一个众生、一个男人或女人、一个自我或灵魂，总共有五种蕴或集合。第一是身的现象或物质现象的集合，第二是受蕴，第三是想蕴，第四是行蕴，第五是识蕴，我们必须彻底了悟五蕴的实在样子就是如此。当一个人能够如此了悟五蕴的实在样子，他就有了正见，他就不会把任何五蕴之一看作与一个人、一个众生、一个男人或女人、一个自我或灵魂是一致的；因这并不是一个人、不是一个众生也不是一个男人或女人；那它是什么呢？这只是身体现象、感受、想、行和识罢了！

总的来说，这都是身心现象一个接着一个地生起与消失。当你如此领悟之后，你就不会把它们当作与一个人、一个众生、一个自我或灵魂、一个男人或女人是一致的。如此，这种有一个人、一个众生、一个自我或灵魂的观念就被袪除。当这种引起一切烦恼生起的观念被袪除之后，一切烦恼就不再生起；当没有烦恼之时，痛苦也完全没有了，痛苦就在此止息。

所以，你必须要做的是：正确了解身心现象的确实样子。那么，我们必须做什么以便能正确了解身心现象的确实样子呢？佛陀教导我们一个最好、最简单又最容易的方法，那就是正念的训练。在《大念处经》中佛陀详细地阐述了这种方法。在这部经里，佛陀说要以正念依照当下心和身发生了什么而观察，一瞬间接一瞬间地观察，以便能正确了解任何心的状况和身的过程，或身心现象的真实本质。这种以正念观察身心现象，是唯一能使我们根除这种有一个人、一个众生、一个自我或灵魂的观念和灭除所有的心中烦恼的方法，这种方法也就是正念的训练。

那么，我们必须正确地了解正念的训练，或修习毗婆舍那或内观智慧禅的原则。修习这种禅的目地是要了悟或正确了解身心现象的真实本质或确实的样子就是如此。所以，毗婆舍那的原则是：以正念知晓当下在身和心发生什么的确实情况。我们应对这正念的训练之技巧具有正确的了解。依据这个原则，我们应以正念观察任何在当下生起而又明显的心理状况或身的动作过程，照着确实样子观察它。如果我们能够正念观察一切心理状况或身的动作过程，一瞬间接一瞬间不停地观察，我们的正念就变得持续不中断。当心深入地观察任何心理状况或身的动作过程时，内观智慧现起；觉悟这两种现象的真实本质，这就是正见。所以，我们必须以正念观察在当下生起的任何现象的原本样子，不能遗漏任何一个。为了让习禅者更容易实行正念的训练，我们指示习禅者以腹部的起伏上下作为基本的习禅目标或是最初的目标。如此，当我们在坐、站、走、躺下时，我们必须以正念观察任何在当下生起的心理状况或身的动作过程的确实样子，目的是要正确了解它的真实本质。正如我早已说过，当正念持续不间断一段时间，定力就变得足够深，让我们能透视、觉悟到身心现象的特别性质或独特性质，第二是身心现象的普遍或共同性质，第三是身心现象的生与灭的性质。在巴利文，特别或独特性质是Sabhava lakkhana;普遍或共同性质是samanna lakkhana;生与灭的性质是saṅkhata lakkhana。其实，生与灭的性质包含在普遍或共同性质里面，共同性质是指无常、苦和无我。一切身心现象都有这三种共同的特征。那么，什么是无常？无常是生与灭或出现与消失；任何心理状况，不管好或不好，在当下生起，又非常迅速地消失，所以这就是无常。

比如说，生气从你的心中生起后，然后非常迅速地消失；但它又会再生起，然后又消失；接着它又再生起及消失；如此，生灭依照这种规律生与灭，所以是无常。意思是说，我们了悟生与灭，或出现与消失，这是因为任何心的状况或身的动作过程都是无常；因它生起之后，非常迅速地消失，所以，当我们说共同性质的无常，它包括生与灭的性质sankhata lakkhana。在佛经的注释，只提到特别性质和共同性质，因生与灭的性质已包含在共同性质里面。所以，当我们的正念持续不中断，强而有力，我们的心就能深入地观察任何心的状况或身的动作过程，心就从烦恼中清净出来。当心清净之后，与定力同时生起的内观觉悟力将变得锐利且强，首先，它透视或了悟任何当下被观察的心的状况，或身的动作过程之特别或独特性质；当定力再加深时，内观觉悟力将透视或了悟当下被观察的身心现象之共同性质，那就是——无常，苦和无我。

今天的开示就到此为止。祝愿大家正确了解修习毗婆舍那的技巧，尽你们的最大努力，时时保持正念，清楚知晓什么是身和心。

五、戒清净、心清净、见清净

昨天已经向各位解释过身心的痛苦，以及苦的原因。痛苦之所以生起，乃是因为种种烦恼，像贪爱、欲望、瞋怒、忿怒、愚痴、骄慢、怀疑、昏沉、掉举、散乱、嫉妒、焦虑等等；当我们能够灭除一切烦恼，我们就能够解脱一切的身心痛苦，过着幸福安乐自在的生活。

什么是烦恼的原因？烦恼的原因就是认为有真实的人、我、众生之错误见解；因为我们无法正确了解身心现象的真实本质是自然的过程、自然的现象，也没有时时刻刻提起正念，专注地观察身心现象的真面目，正确认识与了解身心现象。

修行毗婆舍那，训练我们的正念，让我们的正念强而有力，就能够时时专注地观察一切当下发生的身心现象，正确了悟到身心的真实本质，不再误认为身心现象是人、我、众生。袪除我见的错误观念，一切烦恼就不再生起。痛苦的原因、烦恼灭除掉了，便能够过着幸福安乐自在的生活。

在这里需要特别指出的是，遵守五戒是修行最基本的条件；因为如果不遵守五戒，身业、口业不能得到清净。若身业、口业不清净，对自己所曾经做过的行为，或者曾经说过的言语必会有罪恶感，这种罪恶感就造成你心理不愉快、不安稳，于是在修行的时候，就不能用心注意观察一切修行的目标；你的修行当然受到障碍，于是很不容易进步。如果修行的时候，能够遵守五戒，心就会很平安、很清净、明觉；假使身业、口业清净，这种平安、清明的心便是达到深度定力的基础；因为当你的心觉得平安清明，很容易专注观察一切修行目标，不久你就能够达到深度的定力。因此，我们必须确实遵守五戒，令我们的心能够专注观察修行目标。不论是行禅、坐禅或者修行内观，若心很平静、清明，能够深度地专注观察修行目标，渐渐的，我们就能达到相当深度的定力，心就能从烦恼和五盖中清净出来。这时候我们的心就非常平静、安宁、喜悦、快乐；这样，随着定力生起来的内观觉悟力会变得锐利，能够透视、了悟身心的本质。因此，就纯粹修行毗婆舍那的修行者而言，刹那定就是心清净，他是藉着刹那定达到深度的定力；当心有深度定力的时候，心从烦恼五盖当中清净出来，也就是达到心清净。

刹那定的意思，是因为修行者（所指的是毗婆舍那修行者）必须去观察每一项当下发生的身心现象，因此他所专注的目标一直在改变，观察每一个目标只是一瞬间非常短暂的时间；然后下一个目标生起，就改换观下一个目标；然后又有下一个目标生起，他又转移目标继续观察；所以他的心观察每一个目标，只专注短暂的时间，这种定叫做刹那定。譬如，当修行者观察腹部的起伏、上下，当腹部开始胀起来，开始上升的时候，修行者专心观察腹部上升的过程，他的心一直停留在观察腹部上升这项目标；可是腹部上升的过程就短短的两、三秒钟，然后上升就完成；这时候，修行者没有上升的目标可以继续观察；接着腹部开始向内缩、下降，修行者就改换觉知腹部下降的过程；他用心注意在腹部下降的动作，然后一直到腹部下降结束。腹部不再下降时，观察下降的心就跟着停止作用；接着腹部又开始膨胀上升，修行者就改换观察“上升、上升”。如此，他的心只停留在每一个目标短暂的时间，用心注意在每一个目标的时间极短暂，而且必须马上更换下一个目标，专注观察下一个目标。虽然如此，当修行者能持续专注地观察每一个不同目标，专注观察到下一个目标时，他的专注力持续没有间断，心能够持续地专注，定力会越来越加深，定力的深度、强度能够达到近行定的深度、强度。

所谓近行定，就是接近不动禅定，接近安止定的定力。例如在行禅当中，当脚提起的时候，修行者专注地感受观察提起的移动，从开始提起就非常用心注意感受，一直到提起动作完成，这时候不再有提起的动作可以观察；从脚开始跨出，修行者专注地感受注意脚跨出的移动，一直到跨出的动作结束，不再有跨出的移动可以观察。接下来，修行者观察脚落下的过程，落下的移动，一直到落下移动结束；脚接触到地面，修行者用心注意感受，注意接触的感觉；然后脚开始向地面落稳（压下），修行者用心注意感受，注意脚向下落稳（压下）的情况。如此，修行者的心专注观察每一个目标的时间虽然不长，但是他持续保持正念和正念之间没有空隙，所以，他的定力能够越来越加深，越来越强；渐渐地，定力深到相当的程度，心能够从烦恼和五盖中清净出来，也就是藉着刹那定达到心清净。我们需要清净的心，才能够透视了悟身心的真实本质，达到觉悟的智慧；如果我们的心受到烦恼和五盖的染污，我们的心不清净，也就无法透视了悟身心的真实本质。

所谓五盖，也就是贪欲盖、瞋恨盖、昏沉盖、掉悔盖和疑盖。当我们的心达到相当深度的定力，心就脱离五盖的染污，这时候就是达到所谓的心清净。随着定力同时生起的内观觉悟力也会变得锐利，此时，能够透视身心的真实本质，我们开始能够分辨身体现象或物质现象与心理现象或精神现象二者之间的差别，亦即分辨身体与心理现象的差别，或是物质与精神现象的差别。刚开始修行的时候，我们的心常常向外跑，打妄想，有时候开始时便能觉察到，有时候妄念想到一半才觉察到，有时候妄想已经结束了才觉察到自己在打妄想；不管怎样，一旦觉察到妄想，我们必须立刻很专注地观察这个妄想。在观察妄想的时候，必须用心注意，准确专注，而且要速度稍微加快地观察，全神贯注地注意当下妄想的心，同时心里对妄想标记说“妄想、妄想、妄想”；如果注意观察妄想的正念薄弱，就无法很有精神、很专注、很准确地观察，此刻妄想就会持续不断，甚至压倒正念，乃至忘失了正念。所以，为了让我们观察的正念强而有力，在观察注意妄想时，必须提振精神，要很准确、密切、专注地来观察，而且所做的标记速度要稍微快；当我们的正念持续不断，力量越来越强，就能够超越妄想的力量，妄想就会越来越弱，乃至消失。于是，修行者了解到妄想也是生灭的，是无常性，不是长久不变的，然后还会有另外的妄想生起。修行者必须立刻专注观察“妄想、妄想、妄想”，一直到妄想消失为止，才能回来观察腹部的起伏、上下。如此，对每一个妄想能够很有精神、很准确地正念观察到它的消失。

一旦胡思乱想，我们立刻观察“妄想、妄想、妄想”；若在想象某一件事情、某一个状况，就观察“想象、想象、想象”；或者回忆过去的事情时，我们就观察“回忆、回忆、回忆”；或内心有某种影像现起，我们的心正在看内心的影像时，我们就观察说“看见、看见、看见”。任何一种心理状况你都必须立刻觉察，且专注地来观察当下心理状况的面貌，直到这些妄想消失。

当修行者的心越来越专注，定力越来越深，渐渐地，修行者能够观察到腹部起伏上下的真正面目。当修行者观察腹部上升的动作，从腹部开始上升到持续上升的中间，一直到上升完成，整个过程，能够很清楚地感受观察；腹部下降时也一样，从头到尾能够专注，很清楚地感受；如此，他开始发现腹部的上下是两项不同的过程，能够很清楚地观察到腹部的上、下，了解到腹部上下只是很单纯的自然现象、单纯的移动；有时候完全没有腹部的感觉，腹部的形状消失了，乃至身体的感受完全消失，所观察到的只是单纯的移动。这时候，发现到腹部的上升是单纯的移动过程，观察腹部上升的心是另外一个单纯的过程；而腹部下降也是一项单纯的过程，观察腹部下降的心也是另外一项过程——腹部上升下降的移动和观察的心是两种不同的过程。这时，能很清楚地分辨出身体的现象——腹部的移动和心理现象——观察的心二者之间的差别，很清楚地分辨出物质现象与精神现象的差别；在这时候，完全没有人、我、众生的分别心，观察到的只有两项过程，也就是腹部上下的移动过程和观察的心。这时，他不会认定腹部上下的移动是一个人、一个我、一个众生；同时，也不会认定观察腹部上下的心是一个人、一个我、一个众生。于是，经由亲身的体验，他非常清楚地了解到腹部上下的移动和观察的心是两项单纯的自然过程。达到这种能够分辨身心现象差别的智慧，也就是所谓色心辨别智（名色分辨智），这是第一层的观智——能够去除人、我、众生这种我见，于是，达到了正见，正确了悟到只是身心现象，不是人、我、众生。在这时候，一切烦恼不会生起，因为一切烦恼的原因——我见，被去除掉了。但是我们的心不应该去分析；虽然我们的心不主动去分析，但是正念和觉观的智慧结合，自然会起分析的作用，这时是智慧的作用。在这个当下，人、我、众生这我见被去除掉，修行者的见解得到清净，得到所谓的正见，也就是修行者达到见清净，这是七清净中的第三项。第一项是戒清净，持守戒律，而身业、口业清净；第二项是心清净，也就是修行者达到相当深度的定力；第三项也就是现在所说的见清净，去除了人、我、众生这种错误的见解——我见。

当修行者达到相当深的定力，达到心清净，然后才来观察一切身心现象时，譬如他来观察腹部的上下，他开始能够分辨出风大的独特性质。当修行者定力深的时候，观察腹部的上下，会发现腹部的上下并不是平滑的单一移动，而是分开成一系列的小移动——腹部的上升是一系列彼此分开的小段上升，小段上升；腹部的下降也是一样。当修行者观察腹部上下越来越清楚，他发现到腹部的上下，只是单纯的移动，这时他完全没有腹部的形象或身体的感觉，所存在的只有一系列上升的移动与一系列下降的移动，或者说逐渐向外的移动与逐渐向内的移动。在这种情况下，修行者了悟到风大的独持性质只是一个接一个生起、消灭，生起、消灭的自然现象，他完全没有自我的感受或身体存在的感受，腹部上下只是一个接一个分开的小移动；这时他也就去除了人、我、众生这种错误见解。他藉着了悟到风大的独特性质而去除我见，和刚才藉着分辨身心现象的差别而去除我见，是同样的情况，都是达到了见清净。

同样道理，当修行者对日常生活中的一举一动，观察手臂的“伸出、伸出、伸出”，或“弯曲、弯曲、弯曲”，或者手臂“举起、举起、举起”，“落下、落下、落下”，或“站起、站起、站起”，“坐下、坐下、坐下”，“开、开、开”，“关、关、关”等的一切移动，若当时能够用心注意，慢慢地观察，他都能够发现这些移动也都是单纯的身体现象，也都是生灭不停的。

如果他能够在日常生活中观察，让正念持续不断，定力越来越深，他也能观察到每一个移动都只是单纯的自然过程，当中没有人、我、众生，所以同样也能够达到去除我见的见清净。很重要的是，观察一切身心现象必须用心注意，很准确、很密切地来观察每一项当下发生的身心现象；观察越来越仔细，如此，修行者很快就能够在修行上得到进步，得到成就。最后，愿大家尽自己最大的精进，努力修行，去除人、我、众生这种错误的见解，灭除一切烦恼，达到离苦得乐的境界。

六、第一、二、三内观智慧

上次跟大家解释过，当定力达到足够深度的时候，修行者如何透过了悟身心的独特性质，而达到见清净；同时，修行者也能够经由分辨身心现象差别的这种智慧，而达到见清净。

在毗婆舍那修行当中，注意观察每一个妄想，是进步最重要的条件；因为毗婆舍那是一个心的训练。所以，观察当下的心是非常重要的。随时观察当下的心理状况是妄想或任何情绪作用，这是修行毗婆舍那能顺利进步的最重要因素。修行者观察妄想时，他的态度应是要了解妄想的真面目而不是令妄想赶快消失。

在坐禅及行禅当中，一切妄想生起的时候，都必须觉察并观照这个妄想：或者有任何的回忆、回忆过去的情形；或者计划未来的事情；或者心中生起任何影像；或其他情绪作用，如快乐、悲伤、忧愁、焦虑、懒惰、懈怠等。任何一种心理现象，情绪作用生起的时候，修行者都必须注意觉察，观察当下生起的心理状态；同时，要很准确地、很密切地注意，然后心中标记，一直注意观察直到这一切妄想消失为止。如果能够勤观妄想，不遗漏任何一个妄想，定力就能越来越深，妄想就会越来越少，能够专注观察修行目标的时间就会越来越长，于是，就能够透视、了悟到身心的真理。如果修行者不能勤观妄想，他遗漏掉很多妄想，懒得去观，他的定力就无法加深，因为他的心中常常夹杂妄想在干扰，妄想一直是那么多，这样就无法达到长时间专注修行目标，当然也就无法透视、了悟身心的现象。因此，在坐禅、行禅当中，觉察到有妄想时，必须立刻用心注意观察这个妄想；这时，观察妄想的正念必须要很专注、很有精神、很准确、密切，而且要稍微快地标记“妄想、妄想、妄想”；这样，观察妄想的正念才能越来越强而有力，持续不断，妄想的力量就会越来越弱，最后消失。反过来，如果观察妄想的正念不够强，只是表面上的、肤浅的这样的观察，或者观察得慢“妄——想、妄——想、妄——想”，这样妄想会继续存在，正念力量会越来越弱，最后忘失了正念，跟着妄想跑了。因此，观察妄想的心，必须是很有精神，用心注意，很准确、很密切地观察，而且速度要稍微快地标记“妄想、妄想、妄想”，这样专注地观察下去，一直到妄想消失。妄想消失时，你就了解到妄想并不是恒常的，不是常久不变的，妄想也是生灭无常的。

这时你了解妄想的无常性，无常是身心三种共同现象的一种。我们修行的时候，精勤来观察妄想，具有两项利益：第一项利益就是了悟到妄想是无常的性质，第二项利益，观察妄想到妄想消失之后，心就能够专注地观察修行目标。越勤观妄想，观察力越敏锐越能够专注，定力会越来越深。因此，在坐禅或行禅当中，不要遗漏任何一个妄想，觉察到有妄想的存在，必须立刻用心注意地观察妄想。

在毗婆舍那内观修行法当中，观察妄想对于定力及慧观的进步，具有至关重要的影响。如果修行者能够很认真、很精进地努力修行，那么，在日常生活当中，时时刻刻保持正念，注意自己的一举一动，观察一切动作移动的过程就会越仔细，于是，他的定力越来越深。当修行者的定力渐渐加深，观察腹部起伏，从开始上升到上升的中间，然后到上升的最后，他都能够观察得很清楚；腹部下降也是一样，从一开始下降到下降的中途，到下降的结束，从头到尾注意观察得很清楚。如果修行者能够持续地专注腹部上下，观察它的开始、过程、结束，这时，修行者的定力相当好。有时候，修行者会发现在腹部下降和上升的中间有一个空隙，意思是说腹部下降到底，下降的移动动作结束之后，这时停顿住了，还没有开始上升，这中间会有个空档；在这空隙时，修行者没有任何目标可以观察，所以他的心很容易向外跑去打妄想、胡思乱想。为了防止在下降和上升的中间，在空档的时间里打妄想，这时，修行者可以在这空隙添入一个目标，也就是观察“坐”——观察自己坐的时候，上半身直立的情况。修行者可以专心地感受自己上半身直立的情况，而不去注意头部的形状、或身体的形状、或手的形状，只观察上半身直立的形态；好像是划一条直线，这是风大的作用，支持上半身的作用。当修行者观察下降，下降的过程到下降结束，腹部上升的动作还没有开始，这中间空隙的时间，修行者用心注意观察感受上半身直坐的状态，然后内心标记说“坐、坐、坐”，然后上升的动作开始，就继续观察“上、上、上”，这样修行者的观照就有三个标记，也就是——下、坐、上。如此，修行者的定力会越来越好，因为心起妄想的机会越来越少。有时候，修行者观察下降到下降结束，然后观察坐之后还有空隙存在，还有空档的时间，在这空档的时间心会很容易跑掉，打妄想，会忘失正念；这时修行者可以添入观察触感。有很多接触点可以观察，譬如：臀部和地面接触，所接触的感受，接触的感觉，看是要选择右边的臀部或是左边的臀部接触地面的感觉，或两手接触的感觉，或手和脚接触的感觉，或两脚接触的感觉，乃至嘴唇接触的感觉等等，修行者可以选择一个很明显的接触点来注意感觉，同时内心标记说“触”；如此修行者就有四个标记了——他观察下、坐、触、上。这时，必须付出相当的努力，才能够观察得很准确，于是他的定力更好了，心更加活跃、敏锐，也就是说在下降和上升的中间空档的时间添上“坐”，也就是观察“下、坐”，但下降和上升之间的空隙变得更长更大时，修行者必须添入坐和触而观察“下、坐、触、上”；这样修行者的定力会越来越深，乃至能够透视、了悟到身心的真相。

同样道理，在行禅当中，如果你观察“左步、右步、左步、右步”，可以观察得很好，很顺利；这时，应该增加标记，一步需要做两个标记观察“提起、落下，提起、落下”。当你观察两个标记，能观得很清楚、很专注、很轻松愉快，你就必须再增加到三个标记。这时观察“提起、跨出、落下”；当你一步三个标记能够观察得很好，这时可以增加到四个标记。当脚提起时，可以观察脚提起的移动，标记说“提起”；当你跨出时，注意感受跨出的移动，标记说“跨出”；当脚落下时，注意感受落下的过程，心里标记说“落下”；当你的脚底平平地接触到地面时，注意接触的感觉，同时标记说“接触”，于是你完成“提起、跨出、落下、接触”的观察。然后更进一步，当接触时，你的重心会慢慢向前移动，你的前脚会感受到压力——脚底向地面落稳（压下）的感觉，所以你的心专注感受脚向下落稳（压下）的压力，而不去注意身体的其他部分或身体重量的移动，完全只注意脚向下落稳（压下）的感觉，同时，内心标记“落稳（压下）”，于是就有了五个标记——提起、跨出、落下、接触、落稳（压下）。更进一步，你可分别脚跟提起时是一个过程，所以你就可以观察脚跟慢慢提起的动作，同时内心标记“提起”；接着脚尖部分要慢慢提起，注意脚尖慢慢提起的移动过程，内心标记说“抬起”；接下跨出、落下、接触、落稳（压下），于是就有了六个标记——提起、抬起、跨出、落下、接触、落稳（压下）。当以六个标记慢慢地经行、行禅，你能观察得非常顺畅，非常的清楚，而且相当容易地就能够观察，这时你的定力已达到相当好的程度。

进一步可观察到动机。在脚要提起之前，要提起脚跟之前，你要注意想要提起脚跟的动机，你就可以观察动机，或者观察说“想要”，然后观察提起，然后脚趾抬起、跨出、落下、接触、落稳（压下），于是你就有七个标记。先注意到想提脚的动机，标记说“动机”，然后观察提起、抬起、跨出、落下、接触、落稳（压下），当你能够轻而易举地观察这七个动作很清楚，这时需要更多的标记，因为你能轻易观察这七项部分。于是，每一个部分能观得更仔细，可以做二次的标记或三次的标记，于是观察到“动机”，“提起、提起、抬起、抬起、跨出、跨出、落下、落下、接触、接触、落稳（压下）、落稳（压下）”；如此，你能够加深你的定力，然后乃至于每一个动作、每一个移动之前你都能觉察到有一个要做动作的“动机——提起、提起”“动机——跨出、跨出”，“动机——落下、落下”、接触、接触，“动机——落稳（压下）、落稳（压下）”。大家可以注意到，接触的感觉是没有动机，因为脚向下落下的过程，当脚落到地面时，是自然而然产生接触的感觉，心里没有事先生起动机；所以除了接触没有动机，其他的动作之前，都有想要做这样动作的动机存在。所以当你能够很容易地察觉到这一项动机，你就要注意观察这个动机，同时标记“动机”或“想要”。当你这样观能够观察得很清楚而不费力，这时你的定力已相当的深。

但是如果你不能够做到，你就不应该这样观察这么多的标记；当你观察这么多标记时，如果你感觉到心里紧张疲累，感觉到身体沉重，身体觉得疲累，那就表示你不能够观察得好。不能够做这么多的标记，你就不应该这么观察，就不应该继续做这么多的标记，应该减少标记数目，直到你能够很轻松、很自然观察很清楚的程度。也许你只观察说“动机提起、跨出、落下”，或者说“动机提起、跨出、落下、接触、落稳（压下）”，能不必费很大力气就能够观得很清楚分明，那么应该照着这个数目来观察。在注意观察的时候，必须要用心注意、很密切、很准确地来观察每一个移动，感受移动的过程；不应该是很肤浅、很轻柔表面地观察。如果只是很浅、表面的观察，心就很容易跑掉，打妄想；于是，你一面胡思乱想，一面走路行禅，这时并没办法达到真正修行的效果。因此，你不应该很肤浅、很表面地观察，必须振作精神，用心注意，很准确、很密切观察感受移动的每一个过程。当你的定力越来越好，渐渐地，你感受到脚步很轻，有时像在空中走路一样，脚步好像没有接触到地面；有时感觉好像在海上航行的船只一样，感觉地面会摇动；有时好像走在棉花上，脚接触地面上的感觉非常柔软。你很容易地能够一步一步地走，每一个移动都很容易而且很清楚地观察，于是，你能观察到移动本来真实的样子——这时完全没有脚的形状那种脚的感觉；乃至于当你的定力更深，你完全没有自我身体存在的感觉。这时候，你所感受到的只有一系列的“提起、提起、提起、跨出、跨出、跨出、落下、落下、落下”，只感受到移动，还有一个在观察移动的心。这时，就去除掉有一个在走路的人这种观念，因为在当下，你所观察到只有单纯移动的过程或单纯移动的感觉，没有脚的存在，没有自我身体的存在，没有自我的观念；这时没有一个人在走，没有一个我在走路。有时，当脚落下的时候，你的脚会反弹过来；有时在脚跨出时，你的脚会自然向前跨出、向前滑出去，你一点都不需要费力，这些是风大的独特性质。

风大的独特性质就是具有移动性、动作性、振动性及支持性。走路是风大的作用。当你很清楚地体验到风大的作用时，会发现不是一个人在走路，也不是一个我在走路。你很清楚地亲身体验到透过了悟风大的独特性质，这种智慧使你能去除人、我、众生这种错误见解，这时所观察到的是一系列分开的小动作，而且不断地生灭、生灭。一个小动作生起，然后迅速消灭，接着下一个小动作生起，迅速消灭；经由自己亲身直接地体验到，观察了悟到身心的真实本质，会发现这些移动——一个接一个迅速生灭相续不停的现象，让你了悟到身体移动是无常的；这时，就了悟到身心的共同性质。身心的共同性质是无常、苦、无我，这三项是一切身体现象与一切心理现象所共有的；每一项身体现象都是无常、苦、无我；每一种心理现象也都是无常、苦、无我；因此，我们说无常、苦、无我是一切身心现象的共同性质。

在行禅当中，当你发现脚的移动只是一系列分开的小移动，一个接着一个地生灭相续，此刻，你完全没有人、我、众生这种错误观念；于是你透视、了悟到风大的独特性质及共同性质。脚的移动只是单纯的自然过程、自然现象，不是一个人、一个我、一个众生；你已去除有一个人在走路，一个我在走路，一个众生在走路这种错误见解。去除人、我、众生这种错误见解之后，就不会生起贪欲、瞋恨、愚痴、傲慢、嫉妒、怀疑、昏沉、掉举等等一切的烦恼。

所有的烦恼都是因为有人、我、众生这种错误见解才会生起。如果你认定身心现象是一个人、一个我、一个众生，那么这个人、我、众生，他就有欲望，想要发财、富有；这个人想要英俊、美丽；想要具有崇高的地位——当总统、总理；当他人对这个人不礼貌或污辱，这个人就会生气发怒；这个人会嫉妒、自私、骄慢；这一切贪、瞋、痴、慢、疑种种烦恼都是因为有人、我、众生这种错误见解生起。当你透视、了悟身心的真实本质，你就去除人、我、众生的错误见解，于是一切贪、瞋、痴、慢、疑种种烦恼不再生起。而烦恼是痛苦的根本、痛苦的原因；当烦恼不再生起，烦恼被灭除掉，一切的痛苦也就不再生起；于是你解脱一切的痛苦，能够过真正的幸福、安乐、自在的生活。

因为你的心很清净，没有任何的烦恼，所以当你能够很精进专注地行禅时，能体验到一些不寻常的经验，这是第一层的观智。第一层毗婆舍那的智慧，叫做色心分别智（名色分别智），也就是能够分辨身体现象与心理现象的差别，或者说分辨物质现象与精神的差别。当你的定力更深，能够透视、了悟到身心现象的生灭，渐渐地，了悟到身心现象都是无常、苦、无我，这种智慧是第三层毗婆舍那智慧。第三观智，有人译作三法印智（或遍知智，或触知智），也就是了悟到无常、苦、无我等三项性质。

当修行者肯精进努力修行，他的正念保持持续不间断，于是他的定力越来越深，内观觉悟力越来越锐利，在行禅当中能进一步觉察到动机的存在，而且觉察到动机越来越清楚，于是观察“动机提起，动机抬起，动机跨出，动机落下、接触，动机落稳（压下）”。

同样道理，在日常生活当中，一切的动作，在它发生之前，必然先有动机的存在；如果没有动机，不会有一切的动作发生，是动机造成动作的产生。当修行者定力够深，能够觉察到每一个动作之前动机的存在，譬如说要坐下之前，先觉察到有一个想坐下的动机，于是马上观察这个动机，并且标记说“动机”，然后开始坐下，观察坐下的移动过程“坐下、坐下”；同样的，要站起、伸手、曲手、开门、关门、举手等等，先注意到动机之后才观察动作移动的过程。在禅修训练时，观察日常生活当中一举一动必须像蜗牛一样，把动做放慢仔细来观察，不应像兔子一样；每一个动作若做得很快，你就无法透视、了悟身心的真实本质。

毗婆舍那修行者在精进禅修的期间，训练自己将一切的动作尽量放慢，譬如在你伸手的时候，必须慢慢地伸手，专注观察手伸出移动的过程；必须注意移动的本身，而不是注意手的形状，然后内心同时标记“伸、伸、伸”，必须做十五次，乃至二十次或二十次以上的标记，这样才能够将动作尽量放慢。尽量仔细地观察，于是你的定力越来越深，你所观察感受到的是许多小的伸出动作，彼此分开的，完全没有自我身体的感觉，这时，你就去除了人、我、众生这种错误见解。

当我们还没了悟到伸手的过程的独特性质的真实面貌，我们就会认定是我在伸手，我的手伸出去，于是你就有人、我、众生的错误见解，你就会生起贪爱、瞋怒、傲慢、愚痴等种种烦恼；这一切贪瞋痴慢疑种种烦恼是痛苦的原因。但是，当你透过很仔细很慢地专注观察、感受到一系列小的移动，彼此分开的移动；这一系列移动的过程不是人、我、众生，于是你会去除人、我、众生的错误见解，所以，一切烦恼不再生起，能够解脱痛苦。

因此为了要透视、了悟风大的独特性质，要了悟移动的真实面貌，我们必须放慢一切动作，正念专注地观察每一个移动过程的一举一动，没有遗漏，没有间断，这样，定力就能够越来越深；乃至你能够觉察到每一个动作之前的动机，于是你观察“动机伸出、伸出、伸出”，“动机缩回、缩回、缩回”，“动机坐下、坐下、坐下”，“动机提起、提起、提起”。有时候你发现到，当你观察动机之后，动作自然地发生，譬如在行禅当中，当你定力相当好，观察到动机非常地清楚，你观察想提脚的动机之后，脚会自动地慢慢提起；观察到想要跨出的动机，脚它自动地跨出，不必费力；有时候脚会跨得太出去，你自己无法去阻止它，无法去控制它；你会发现你并不是命令脚提起的人，不是命令脚跨出的人，不是命令脚落下的人，是动机令脚提起，动机令脚跨出，动机令脚落下。动机是因，脚提起、跨出、落下的动作是果；有因才有果，有动机才有动作；如果没有动机，就没有动作。这时，你了悟到因果的关系、因果的法则。

同样道理，在日常生活当中，你观察到动机；你会发觉，是动机造成手伸出，动机造成手握住，动机造成手舀菜，动机造成手缩回，动机造成口张开，动机造成手送入，动机造成咀嚼。当你很清楚地觉察一切动作的动机，你了悟到动机与动作之间的因果关系，这时你完全没有人、我、众生这种错误见解，你发现世界上所存在的只有因和果，没有一个真实的人、我、众生，这是第二层毗婆舍那的智慧。第二观智，也就是了悟因果法则的智慧。如果你想要达到这一层的智慧，你必须要很有耐性，不能太快，一切动作必须放慢。如此训练后，经过不久的时间，你就能达到这一层观智。而很重要的关键是在于你必须具有持续不间断的正念，能够让观察的正念持续数小时，乃至半天，乃至一整天；如此定力会越来越深，内观觉悟力变得锐利，而能够透视到身心的真实本质，能够觉察到动机的存在。最后，愿大家正确了解佛陀所教导的修行方法，对这样修行方法生起坚定的信心，付出勇猛精进，努力修行让正念持续不间断，定力越来越深，生起锐利的内观觉悟力，能够透视、了悟身心的独特性质与共同性质，达到一层又一层、越来越深的内观智慧，最后都能够离苦得乐，证悟涅槃。

七、四谛

在佛陀的教法当中有四种法，毗婆舍那修行法是根据佛陀的这四种法修行，毗婆舍那就是这四种法的过程；这四种法：第一种、必须完全了知的法，第二种、必须完全灭除的法，第三种、必须完全证悟的法，第四种、必须完全修行的法。第一种——必须完全了知的法，指的是身体现象及心理现象。精神与心理现象叫做名，身体现象（物质）称为色，所以名色这两种法涵盖心理现象及身体现象。身心这两种现象是必须完全了知的；如果修行者还不能了知身心这两种，他就无法解脱一切痛苦。第二种——必须完全灭除的法，指的是贪爱；贪爱是修行者必须完全灭除的，因为贪爱是一切痛苦的原因；一个人若能完全灭除贪爱，就能够解脱一切痛苦，过着幸福、安乐、自在的生活。第三种——必须完全证悟的法，指的是止息一切痛苦的境界，解脱一切痛苦的境界，那就是涅槃。修行毗婆舍那四念住、正念的修行法，这样的修行者，只要他精进努力，必然能够解脱一切痛苦，证悟到涅槃的境界。第四种——必须完全修行的法，指的是八正道分；八正道指的是中道，它能引导修行者灭除一切烦恼，达到解脱痛苦的涅槃境界。

佛陀就是根据这四种法而教导毗婆舍那，第一种法——必须完全了知的法，就是身体现象与心理现象。为什么我们必须完全了知身体现象与心理现象呢？因为想解脱一切痛苦。佛陀教导的四谛法门，第一项——苦谛，所说的苦这项真理，苦谛所指的是一切的身体现象与心理现象，它就是苦。这是修行者必须了知的，因为如果一位修行者不完全了知苦，就不能真正地解脱苦；唯有当他能完全了知苦，他才能真正解脱苦；因此，修行者必须完全了知苦，苦就是一切的身体现象与心理现象。在佛陀第一次说法所说的《转-法1轮经》当中开示到：生是苦，老是苦，痛是苦，死是苦，忧愁、悲伤、苦恼、焦虑等等都是苦，与亲爱的人分离也是苦，与自己所厌恶的仇人相会也是苦，所欲望、所追求的得不到也是苦，总而言之，一切五蕴都是苦。

所谓五蕴：第一、色蕴，是一切物质现象的集合，或者说身体现象的集合。第二、受蕴，就是一切感受的集合。第三、想蕴，是一切欲望、想像的集合。第四、行蕴，是心理现象的组成，也就是一切附属心理作用的，除了感受、想、心意识本身，其他所有一切的附属心理现象，或者所谓心所，其集合是行蕴。第五、识蕴，是心意识本身，具有认知力的部分，即心识的集合。五蕴归纳起来也就是身心这两部分；或刚才说的名色，也就是身体现象与心理现象。所以，想要解脱一切痛苦的人，必须完全了知一切身心现象就是苦、不愉快、不顺意、不舒服等。

这是佛陀之所以教导毗婆舍那，教导我们要正念观察一切身心现象的理由。这种苦可以分为三种：第一种、苦苦，是一切众生普遍能够了解的，一切众生受到苦苦，而且很容易就可以知道，感受到苦苦的存在。一切身体的不愉快、不舒服就是苦苦，譬如说疼痛、麻痹、酸、痒、老、疾病、死等等都是苦苦，这是身体方面的苦苦；一切心理方面的不愉快、不舒服也是苦，像忧愁、悲伤、焦虑、烦恼、懊恼、灰心等等，这是心理方面的苦苦；尤其是对于修行者而言，身体方面的苦苦是很明显很容易注意到的。毗婆舍那的原则是要按照一切当下发生的现象、发生时的样子去观察它们；但是，修行者仍然不喜欢这种身体方面的苦苦，像打坐时感觉到痛、麻、酸、痒，或感觉压力、胀、僵硬等等。修行者越修行，经验到苦的机会就越多。然而，修行者应该感到很幸运，能够经验到这一些苦、这些身体方面不愉快的感觉，因为苦能帮修行者专注地观察痛、麻、酸、痒这些苦的感受，使他能够具有强而有力的正念。修行者如果能够忍耐，持续地、很有恒心地一直观察下去，他就很容易开悟佛法；但是，有些修行者很不喜欢观察这些苦的感受，希望这一切不愉快的感受赶快消失。其实真正了解毗婆舍那的人，不会存着希望苦、痛、麻、酸、痒赶快消失的心态；他具有正确的观念——当一切痛、麻、酸、痒等不愉快的感受生起时，他能够很准确、很注意、很密切地来观察这一些痛、麻、酸、痒，所以他的正念强而有力，定力可以迅速加深，能够达到一层又一层的内观智慧、一层又一层的开悟。

讲到第二种苦：坏苦——变坏时所感受的苦；其实是指一切快乐的感受。为什么说一切快乐就是坏苦呢？因为一切快乐的境界、快乐的感受并不能持久，一切的快乐都会消失变化。当快乐的境界、快乐的感受变坏、消失的时候，我们就感觉到不愉快，感到可惜、粘着。我们感受到的这种痛苦之所以生起，是因为快乐变坏消失掉；所以，快乐本身是一种坏苦，当它变坏消失的时候会引起痛苦的感受。如果快乐是持久的，佛陀就不会说快乐是一种苦；因为快乐并不能持久，它也不断地在生灭；当快乐变坏消失时，我们会去想念这个快乐，渴求这个快乐，但是我们不再得到这种快乐，于是感觉到痛苦。一切快乐都必然会变坏，必然会消失，所以称它为坏苦。

第三种苦：行苦，指的是生灭现象——所有一切身心现象都不能够持久不变，一切身心现象都是迅速生起，然后迅速消灭；下一个身心现象迅速生起，迅速消灭；一切都是变化无常，这种生灭无常叫做行苦。刹那刹那之间没有停止过，一直在生灭变化当中。这三种苦是修行者必须完全了知的；尤其行苦，修行者必须完全了知，才能解脱一切的痛苦。然而修行者不能藉着研究、讨论、思维、分析、推理、判断这些方法来了知行苦，要了知行苦必须藉着修行毗婆舍那，用单纯的正念专注观察一切当下发生的身心现象；如此，修行者才能真正了知行苦。唯有当修行者能够专注观察一切当下发生的身心现象，让正念保持相续不断，定力越来越加深，内观觉悟力才会变得锐利；而能透视、了悟到一切身心现象，都是不断在变化，迅速地生起又迅速地消灭，他才能够体验了悟这种身心的现象，也就是完全了悟到行苦。一切身心现象都是生灭变化无常的。即使有人想要一切身心现象恒久不变，但是却永远无法做到，因此，一切身心现象是苦。于是，想要解脱一切身心现象的苦，想要解脱这三种苦——苦苦、坏苦、行苦，想解脱痛苦，必须先了解痛苦的原因。什么是这三种苦的原因呢？佛陀说这三种苦的原因是贪爱、执著。贪爱执著是一切身心痛苦的原因，也就是一切生死轮回的原因；因为贪爱执著，才会造作种种善业、恶业；这些善业、恶业造成我们继续不断地生死轮回。佛陀说贪爱、执著是必须完全灭除的法。

当你对你的房子财产有贪爱、执著，你就会很珍惜地爱护它们。万一有一天你的房子、财产受到了损坏，被火烧毁或被水冲走或被仇人损坏，你会觉得很伤心、难过、焦虑；这些伤心、难过、焦虑的痛苦，是因为你对你的财产贪爱执著所产生的。当你对你的儿女有贪爱，如果有一天他们出了意外，你会非常的伤心难过；失意的感受、伤心难过等心理的痛苦，是因为你对你的儿女有贪爱、执著才生起的。因此佛陀说：贪爱、执著是痛苦的原因。如果你能够灭除贪爱、执著，你就能解脱一切痛苦，过着真正幸福、安乐、自在的生活。而灭除贪爱执著的方法就是正确了知身心现象的方法。如果你能完全了知苦，也就是完全了知苦苦、坏苦、行苦；完全了知一切身心现象都是无常，就不会对一切有生命的人或无生命的事物生起贪爱、执著，因为你了解到一切有生命的生物或没有生命的事物，都只是自然的物质现象、精神现象的组合。你了解到一切物质现象与精神现象，或者是一切身体现象与心理现象都是苦，你就不会再对这一切身心现象生起贪爱执著，你不会贪爱、执著痛苦，所以你能解脱一切痛苦，达到止息痛苦的境界。如果想要正确了知一切身心现象，解脱一切痛苦，你必须修行八正道分。

八正道分就是正见、正思维、正语、正业、正命、正精进、正念、正定。当你修行毗婆舍那，按照一切当下发生的身心现象的真实面貌去观察它们，就是在修行八正道分，你就能够了知身心现象是苦，于是能灭除贪爱、执著。当你灭除贪爱、执著，就能解脱一切痛苦，而达到离苦的涅槃境界。想要达到离苦的涅槃境界，就必须修行八正道分，也就是修行毗婆舍那四念住正念的法门；如果能修行八正道分，必然能够了知身心现象就是苦，而且能够灭除对身心现象的贪爱、执著；当你完全灭除贪爱执著，一切痛苦就不再生起，达到解脱痛苦的涅槃境界；这就是你必须修行毗婆舍那正念修行法的原因。

在修行毗婆舍那时，譬如察觉在行禅当中，很专注地观察脚步的每一个移动——提起、抬起、跨出、落下、接触、落稳（压下），这时必须付出身体的精进，身体必须按照正确的要领来行禅；也必须付出心理的精进，才能够很专注、很准确、很密切地观察。这种精进是正确的，是正精进。因为这种精进能令你正确了知身心现象是苦，能令你灭除贪爱、执著，令你证得解脱痛苦的涅槃，所以这种精进是正确的，叫正精进。

当你在观察脚步每一个移动，必须一直保持注意每一个脚步移动的过程，这种保持密切的注意就是念。所谓念，就是时时保持注意现在、当下身心的情况；这种念、这种密切的注意，是正确的，叫正念。因为这种念能够正确了知身心现象是苦，令你去除贪爱、执著，令你达到解脱痛苦的涅槃境界，所以这种念是正确的，叫做正念。

你的正念必须很敏锐，用心注意观察，而且要持续不断，于是你的心专注程度越来越深，达到相当的定力，这种定力是正确的，叫正定。因为这种定能令你了知身心现象是苦，令你灭除贪爱、执著，最后达到解脱的涅槃境界，所以这种定是正定。

但是在行禅当中，你的心不会一直保持在脚步的移动，有时心会胡思乱想，有时会想到过去，有时计划未来。这时，有一种心理作用能够将你的心引导回来观察修行的目标，这种心理作用能够令你的心越来越专注；这种将心引导走向修行目标的作用，叫正思维。这种思维是正确的，因为能令你了知身心是苦，令你灭除贪爱、执著，最后达到解脱痛苦的涅槃境界，所以这种思维是正确的，叫正思维。

佛陀在经上讲到正思维，能引导心走向修行目标，而且将心保持在观察修行目标，令心专注目标；于是，有这四种的帮助——正精进、正念、正定、正思维。修行者专注修行目标，修行者专注脚移动的过程，透视、了悟脚步移动的真实本质，而没有脚步形态的感觉，乃至修行者感觉不到自我身体的存在；当时所存在的只有移动的本身，脚步每一个移动是一系列分开的小动作，这时所达到的智慧是正见。因为能够正确了知脚步本身的真实本质，于是能称作正精进、正念、正思维、正语、正业、正命、正定。

修行毗婆舍那时，在行禅时身体不造作三种业——不杀生、不偷盗、不邪淫，所以具备正业——所谓正当的身体行为。你的嘴不说谎话、粗话、骂人的恶语和没有意义的话，也就是妄语、两舌、恶口、绮语，因为不说这四种言语，所以具备正当的言语，所叫正语。而且，在行禅中你不从事邪恶的活命——用不正当的手段从事职业损害生命。如果从事杀、盗、淫这三种职业行为，或说妄语、两舌、恶口、绮语这四种邪恶的语言，藉由不正当的身体、行为与言语来赚钱养活生命，那么就是邪命；但是在行禅当中，不藉由这种错误的行为来从事职业养活生命，所以具备正命。于是，在修行毗婆舍那专注的行禅当中，你具备八正道全部八项，也就是正见、正思维、正语、正业、正命、正精进、正念、正定。

这八正道分能正确引导了知正确修行方向，完全灭除贪爱、执著，证悟到离苦得乐的境界。八正道就是中道，也是所谓的道谛，所以毗婆舍那依据这四种法，也就是：必须完全了知的法是苦谛——了知一切的身心现象；必须完全灭除的法是集谛——对五蕴的贪爱执著；必须完全证悟的法是灭谛——离苦的涅槃；必须完全修行的法是道谛——八正道分。如果能够持续不间断，精进努力修行，就能够完全修行八正道分。

经由八正道分修行毗婆舍那的修行者，能够令你灭除一切贪爱、执著，解脱痛苦。最后，愿大家正确了解毗婆舍那修行的原理、方法，尽自己最大努力修行八正道分，能够达到离苦，解脱一切烦恼。

八、修行四念处之七项利益，禅修问与答

禅修者们十天的禅修已经到了尾声，十天的时间只是一个开始，还不足以令你证悟阿罗汉果。不过对于老修行的人，他可能在这十天当中能够达到某种深度的内观智慧。毗婆舍那智慧在佛法当中有四个阶段的证悟：第一阶段须陀洹——初果的证悟，第二斯陀含，翻译为一来——二果的证悟，第三阿那含翻译为不来——三果的证悟，第四阶段阿罗汉翻译为无生——四果的证悟。

当你能够证悟这四个阶段的道智或果智，你就能够灭除某种烦恼。第一阶段的证悟：当初果须陀洹时就能够去除我见——一切烦恼的根本；第二阶段的证悟：斯陀含能够拔除粗的贪、瞋、痴等等烦恼；第三阶段的证悟：三果阿那含能够拔除几乎所有的贪、瞋、痴烦恼，剩下来的是微细烦恼；到了第四阶段阿罗汉，就能拔除全部的烦恼，心完全从烦恼中清净出来，这时就能够过着真正幸福、快乐、自在的生活。

所谓十天只是一个开始，只是学习的阶段。回到自己的地方，自己的家里，必须要继续精进努力地修行。若能够留在禅修中心修行，或者有机会参加禅修活动，就在禅修期间修行。如果修行时付出的精进努力少，只能得到很有限的利益；因为没有付出足够的精进努力，定力不能够加深到相当程度，内观觉悟力就不能够开显出来，或仅仅少部分地开显，只有偶尔的体会。然而，你能够付出足够的精进，很努力精勤地来修行，勇猛精进，持续努力，你的定力能够持续加深，内观觉悟力越来越锐利；而能够达到一层又一层更高的内观智慧，才有希望在今生证得初果、二果、三果，乃至四果。在经上，佛陀教导四念处的法门。四念处就是所谓的身念处、受念处、心念处和法念处，佛陀在讲解这四念处法门之前先说到修行四念处具有七项利益。七项利益就是：

第一项利益是清净众生：当你提起正念观察一切身心现象，你就有机会透视、了悟到身心的真实本质，而能灭除一切烦恼；当你的心能够解脱某种烦恼，就能过着幸福、快乐的生活。如果你能够精进修行到达第四阶段——证悟阿罗汉果，你就能够从烦恼当中清净出来，能够过着真正幸福安乐的生活，这也就是清净众生的意义。即使你还没达到第四阶段的证悟，只达到第三阶段的证悟，或是第一阶段的证悟，同样的能从某些烦恼当中清净出来，而达到某种程度的自在、安乐，这就是清净众生这项利益。

第二项利益是超越忧愁。

第三项利益是能够超越悲痛：如果你能够了悟身心现象的真实本质，就不会认定身心现象是人、我、众生，是男人是女人等等，于是你不会因为身心现象而生起种种烦恼，所以就不会因为人、事、物而生起忧愁或悲痛；因为一切的人事物都只是生灭变化无常的、自然的过程，这里面没有一个真正的人，真正的我，真正的众生，没有实在的事物存在，因为你有这样的透视了悟，所以能够超越忧愁和悲痛。

第四项利益是能够超越一切身体的痛苦。

第五项利益是能够超越一切心理的痛苦：如果你能够精进修行，达到初果，乃至四果，就能超越身体与心理的痛苦。

第六项利益是果智的证悟。

第七项利益是达到离苦得乐涅槃的境界：如果你能够付出足够的勇猛精进，努力修行，而且具有足够长的时间，投入在修行当中，你必然能够达到灭除烦恼，解脱痛苦的证悟。

从初果的道智、果智直到四果的道智、果智，这些都是可以达到的修行成就，这也是佛陀在《大念住经》教导我们要来努力精勤修行的四念住。正念的修行法，也就是毗婆舍那修行法，以便得到这七项利益，你须要做的就是精进努力修行。禅修的活动大多是十天的时间，十天的时间不足以令你证悟到初果，乃至四果。如果你有充分的时间，能够继续留在禅修中心，长期地修行，这是最好的，这样能够让你的修行工夫持续进步，境界持续提高；但是既然没有时间，要回到自己的家里，你仍然要继续修行，因为正念修行是必须保持下去的，不应该令它间断。如果你在家里能够继续修行，这就表示你能够将禅修期间中所学到的运用在你的日常生活当中。譬如说你每天能够修行两小时、三小时这是最好的情况；但是即使只有五分钟空闲的时间，你也必须用五分钟的空闲来修行。

如果你每天早晨有一小时的时间用在修行上，你必须先行禅约十分钟至十五分钟；然后你慢慢走到坐禅静坐的地方，坐禅四十五分钟到五十分钟，总共一小时的时间坐禅。静坐之前必须先行禅、经行，因为在行禅中你很容易将心安定下来，很容易引生定力，然后要慢慢地走到静坐的地方，保持正念，观察每一个动作。每一个动作必须放慢，而且很仔细地观察，直到你完全坐好，调整好姿势，端身正坐开始坐禅，如此，就能将你在行禅中所得到的定力一直保持到坐禅当中。

但是，有时因家事或者事业种种不如意，会引起你忧愁、焦虑、烦燥，这时，你必须提起精神，用心注意地来观察当下的情绪，同时标记说“忧愁、忧愁、忧愁”，“焦虑、焦虑、焦虑”，或“烦燥、烦燥、烦燥”，一直观察到这些忧愁、焦虑、烦燥等情绪消失为止。你不应该因为自己的内心生起这些不愉快的情绪——忧愁、焦虑、烦燥而感到沮丧；因为当你在家里修行时，不比在禅修期中，必然有许多不如意的情绪在起作用，所以你不必感到沮丧，反而必须提起精神，振作你的正念，很努力地来观察这些情绪，一直到这些情绪消失为止。

如此，每一小时的修行，每一次的修行，都必须包括行禅和坐禅两项。

然后在日常生活当中，不必作意将动作放慢，只需保持正常的速度来运作一切的举动；但是也必须保持普通的注意，保持正念，时时知道自己的动作、情绪。在观察日常生活的一举一动中，你不必要标记，所须要做的只是尽量保持醒觉，知道你当下所做的一切动作。

一旦有机会参加禅修活动，你应该尽量把握这个机会去参加；更好的是你若能够有充份的时间到禅修中心修行两个月、三个月，如此你就有机会达到相当阶段的证悟，你就能够过着真正的幸福、安乐、自在的生活。最后，愿大家尽自己最大的精进努力修行。禅修结束之后，仍要继续保持努力，让你的修行工夫不间断。每个人都能够达到解脱一切痛苦，得到究竟安乐的涅槃境界。

以下有几个问题：

问题一：情绪作用是否属于受蕴？生气这种情绪是否属于受蕴？

答：受蕴包括一切感受——一切身体的感受和心理的感受，这一切感受的集合就叫做受蕴。身体的感受，譬如说：身体的痛、麻、酸、痒、冷、热等等；心理的感受，譬如说：快乐、喜悦、忧愁、苦恼、悲伤、失意等等。所以，一切的情绪作用，不管是快乐、喜悦、忧愁、悲伤、苦恼都是被受蕴所涵盖。然而，在佛法当中，生气并不算是情绪作用，不是属于受蕴；生气是另外一个范围，是属于行蕴。所谓行蕴，是一切附属的心理作用，所涵盖的层面很广，除了心意本身，以及一切感受、一切想的作用之外，其他心理作用都涵盖在行蕴当中，意思是说：除了识蕴、想蕴、受蕴这三类，其他心理作用，贪心、瞋心、愚痴、我慢、嫉妒，或精进、正念、定力等等，这些都属于行蕴——一切附属心理作用，或者说是心所。

问题二：在行禅当中脚步的移动是否算是主要的目标？当最明显的目标消失后，是否我们应该观察第二个目标？当第二明显目标消失后，我们是否应该回来观察脚步的移动？

答：是的。在行禅当中我们必须观察明显的目标，而行禅中最明显的目标往往是脚步的移动，因此，脚步的移动是行禅中主要的目标。但是，当有其他更明显的目标发生时，譬如说：妄想，你必须暂时停住脚步，专注地来观察妄想，内心同时标记说“妄想、妄想、妄想”。当妄想很浅、很弱的时候，你可以不必停住脚步观察妄想，在你继续行走的时候专注观察几次，妄想消失，你就继续专注脚步的移动；可是如果你观察妄想几次之后，妄想仍然不停止，这时你必须停止行禅，停止行走，站在原地专注观察妄想的心，同时内心标记说“妄想、妄想、妄想”，一直到妄想心停止、消失为止，才能够再继续经行，继续行禅。如果还有其他明显目标发生，譬如说：疼痛、麻、酸、痒、僵硬等等，你也必须停住脚步观察“痛、痛、痛”，“麻、麻、麻”，“酸、酸、酸”，“痒、痒、痒”，“硬、硬、硬”等等，一直到这些明显的目标消失，你才再继续观察脚步的移动。毗婆舍那修行法的原则，就是要观察当下最明显的目标；当最明显的目标消失后，你必须观察第二明显的目标；当第二明显目标也消失，没有其他更明显的目标存在，你就回来观察主要的目标。在行禅当中，主要的目标是脚步的移动；所以，当其他明显目标消失之后，你应该继续行禅、经行，观察脚步的移动。

问题三：如果没有痛苦，是否我们就不需要修行？

答：是的。修行目地就是要解脱痛苦；如果我们没有痛苦，我们就不需要修行。

问题四：修行毗婆舍那是否要研究经论？

答：当你在修学期间，你不需要学习研究经论，因为我们的禅修方法就是根据经论而来修行的一套方法；不过，如果你已经能够去除相当程度的贪、瞋、痴烦恼，你会有想要研究经论的欲望，但是最好你能够证悟到初果须陀洹，乃至四果阿罗汉，然后你才去学习研究经论，因为学习研究经论不能令你灭除烦恼，过着真正幸福安乐的生活。

问题五：十天的禅修之中，我能够达到某种程度的定力，而且能够达到某种程度内观透视的觉悟力；回家之后，若我能够花半小时乃至一小时时间来修行，是否能够维持我的定力和内观觉悟力，达到禅修期间的百分之五十？

答：这是因人而异。如果回家以后，在假日当中，你能够有全天时间用在修行上，你就必须下定决心全天时间完全投注在修行当中，如此也许能达到在禅修期间的定力和觉悟力；但是这要依你的精进程度而定，也许你能在半小时或一小时之内达到相当深度的定力，相当程度的觉悟力，这是有可能的；如果你能够注重你的日常生活，培养你的正念，持续让你的定力加深，觉悟力会变得锐利。因此，你若有可能抽出半小时，就必须作半小时的修行；若能够有一小时空闲，你就必须要在一小时之内完全放下其他的杂务，专注地来修行，这样才能够达到最好的修行效果。

Chanmyay Sasana Yeiktha （恰密禅修中心）

55-A　Kaba Aye Pagoda Road, Yangon 11601, Myanmar

Tel：(95)(1) 661-479；Fax：667-050

网址：http://www.chanmyay.net/

E-mail：chanmyay@mptmail.net.mm；chanmyay@pacific.net.sg

Chanmyay 是安祥的隐居处（Peaceful Hermitage）。禅修中心1977年成立，位于仰光市内，距仰光机场约15分钟路程. 在离仰光市约50分钟车程的莫比（Hmawbi），另有人供养十英亩的森林道场（1995.4.成立），可直接前往静修。

住持 Janakabhivamsa Sayadaw （迦那卡西亚多，1928年生），1953年跟随马哈希法师习禅。西亚多教学特别重视在行、住、坐、卧等生活举止轻柔缓慢。他建议行者每日5~6小时行禅，5~6小时坐禅，他警示：一天五分钟的谈话可能破坏一天的专注。

西亚多通英语，马来西亚籍 Ashin Nyanransi （智光比丘）可帮忙翻译。森林道场地址：Chammyay Yeiktha, 24　Pyay Road, Shan Su Village, Hmawbhi, Tel：(95)(1)620-321

迦那卡西亚多2000年底曾应邀到台湾举办禅修。他有作品十多种，由“慈莲寺”出版一本《智慧禅》（正理依译）。

这份《禅修开示》，是根据迦那卡西亚多在澳大利亚的演讲录音带整理而成，由台湾的德雄比丘口译，笔录方面曾由马来西亚比丘智光比丘润饰。

  1. 编者注：很多翻译把最后这个动作翻译成“压下”，从翻译上没问题（比如有的文章的英文原文是press），不过这个压下是重力转移到前脚的一个自然的过程，不是刻意用力往下下压。但有的禅修者标记“压下”的时候，会不自觉地有点往下用力，然后会感到有些不适，如果有这种情况，标记“落稳”比较好。 ↑

开发高阶道和果的正确方法

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The Correct Way of Progressing to

Higher Magga and Phala

开发高阶道和果的正确方法

昆达拉毗旺萨禅师著

saddhammaramsi sayadaw grey

Ashin Kuṇḍalābhivaṃsa

作者 昆达拉毗旺萨

马哈希禅法大导师

至上大业处导师

沙达马然希禅修中心西亚多

缅译英 谭谭年（Than Than Nyein）

英译中 郑见

校对 汤华俊

2021年8月

今天是公元两千年解夏点灯节的满月日,下午的法谈的内容是关于开发高阶道和果的正确方法。

前些年我讲过这个话题，但是在临近结束的时候给出的材料并不是特别的完整。这就是为什么我现在要再次谈一下这个话题，这次可以给出更多需要的信息。

开发高阶道果的正确方法的法谈将分成三个部分：

  1. 如何通过正确的方法获得低阶的道和果
  2. 如何通过训练来巩固已获得的低阶的道和果
  3. 如何通过正确的方法获得高阶的道和果

一共有几段？（三段，尊者）。第一段是如何通过正确的方法获得低阶的道和果。

第二段如何通过训练来巩固已获得的低阶的道和果。第三段是如何通过正确的方法获得高阶的道和果。我将依次讲解。

现在正在听这个法谈的听众们都是在严肃地练习禅修，大多数听众都想从已经获得的法的成就继续前行，到达更高的观智。熟练的禅修者们都非常恳切。这个法谈是讲给那些想要证得更高圣法的人听的。

证得低阶的道和果

现在我要讲解获得低阶道和果的正确方法。因为禅修者还是凡夫，为了获得低阶道和果，他们必须修习，以获得名色分别智。禅修者开始时需要修习以获得名色分别智么？（是的，尊者，禅修者必须这样修习）。

让我们念诵这条偈颂：

偈颂：凡夫开始标记观照[1]

为了看见名色真相

这条偈颂的意思是说凡夫为了证得低阶果与智，必须开始禅修以获得名色分别智。

如何禅修以获得名色分别智？

熟练的禅修者们已经听过很多次指导，“听了一遍又一遍”，但是，你们还要再听一遍。首先，必须标记观照以了知事物[2]的特相[3]。开始修习毗婆舍那的时候，必须观照事物的特相。第二，必须通过观照看到现象的生起和灭去。第三，必须通过观照看到现象的灭去或消逝[4]。一旦经验到灭去，观智变得如此有力（Balavant），修行人会从坏灭智（Bhaṅga ñāṇa）开始，进阶到怖畏（Bhaya ）智，逐步经历过患随观（Ādīnava）智，厌离随观（Nibbidā）智，欲解脱（Muñcitu kamyatā）智，审察（Paṭisaṅkhā）智,行舍（Saṅkhārupekkhā)智，随顺（Anuloma）智，种姓（Gotrabhū）智(行道智见清净)，然后到达须陀洹道和果智。

这就是为什么首先必须观照事物的特相。只有了解事物的特相，才能体验生灭。如何知道事物的特相？让我们念诵这条偈語：

偈颂：只有观照当下才能真正看到事物的特相。

只有通过观照当下才能看到事物的特相。轻盈，沉重，推动，拉动，摇晃，移动等是事物的特相，推动和拉动是事物的特相。摇晃和移动…..它们是什么？（它们是事物的特相，尊者）。是的，你将因此体验事物的特相。

在坐禅时，标记“上升，下降，坐着，接触”的时候，要尽可能专心地觉知当前的那一刻以了解事物的特相。在注意到“上升”时，一旦吸气开始，腹部就会一步步上升。这一步步升起的过程的每一个当下，是不是应该尽可能多地觉知？（必须这样觉知，尊者）。是的，必须这样觉知。当觉知上升的当下的每一刻，推动和拉紧的特相是否明显？（很明显，尊者）。是的，当觉知在当下时，推动和拉紧的性质通常是显而易见的。

当事物的特相明显时，禅修者的觉知就会变得更好，而且他对他的觉知也很满意。压力，推动和绷紧的特相是风元素（vayo dhātu），是究竟法（paramattha）。熟练的禅修者们过去已经多次听说过如何觉知这种究竟法（paramattha dhamma）。但请再听一遍。尽可能地忽略腹部的形状，但要尽量觉知绷紧和推动这些特相。腹部的形状是表面现象，是一个概念（paññatti）。而绷紧或推动这些特相是什么？（是究竟法，尊者）是的，这是究竟法，必须尽可能投入地觉知它们。在尽可能投入地觉知时，事物的特相一步步形成的过程，必须在当下精确地觉知到，然后绷紧或推动诸特相会变得显而易见。

在观照“下降”的时候，同样地必须尽可能准确地觉知当下一步步下降和松弛的过程。一步步地下降和松弛是究竟（法）（paramattha）。

偈颂：支撑，拉紧，松弛，推动，摇动和移动，

这是风元素（vayo dhātu）。觉知它，禅修者们！

松弛，移动等特相是究竟（法），必须尽可能地观照。当禅修者跟上了这一步步下降，事物的特相才能真正被看到。尽可能地忽略腹部的形状，那是概念法。尽可能地去觉知逐级移动现象的性质。

偈語：忽略概念法，

必须真正觉知究竟法。

必须尽可能地忽略腹部的形状，那是概念法。毗婆舍那中不要觉知概念法，当注意到“上升”时，内部的紧张和压力的性质，以及当注意到“下降”时，内部逐级下降的性质，就是究竟法。必须尽可能用心觉知这个究竟法。

在注意“提升，推动，下降”时，观照必须以相同的方式进行。尽可能地忽略脚的形状(概念Paññatti）。观照“升”的时候，尽可能注意看到一步步上升的性质。观照“推”时，忽略脚的形状。尽可能留心地注意看到一步步前移的过程。在观照“下降”时，尽可能忽略脚的形状。通过小心仔细地观照，尽可看到一步步下落的过程。

现在可以跟随并观照当下一步步移动这个特相。这样，当觉知到“提升”时，不仅是逐步向上的移动，还有向上移动时逐步增强的轻盈感；当觉知到“推动”时，不仅是逐步的向前移动，而且还有移动中越来越轻的感觉；在觉知“下降”时，不仅是逐步向下的运动，还有下落时逐步增强的沉重感。有经验的禅修者自己会体验到。对于新手来说，如果用正确的方法练习觉知，他们也很快就会看到这些事物的特相。

首先，为了了知（一个事物），是否必须注意事物的特相？（是的，尊者。为了了知（一个事物），必须首先注意事物的特相）。在观察这个事物后，对色法（rūpa dhamma）和名法（nāma dhamma）的分别自然地变得明显，称为名色分别智（Nāmarūpa pariccheda ñāṇa）。在觉知“上升”时，上升，紧张和压力的性质是一个东西，觉知到这些现象的心是另一个东西。在注意到“下降”时，下降，向下运动的性质是一个东西，觉知的心是另一个东西；这样实现了对这两个东西的分别。上升，紧张或推动的性质并不会觉知所缘，所以它是色法。下降运动的性质也不觉知所缘，因此它是色法。注意到上升和下降是了知的心，这是什么法？（这是名法，尊者）。因此，禅修者必须从名色分别智开始观照吗？（是的，尊者，禅修者必须这样观照）。

作为一个凡夫，想要获得低阶道和果的禅修者必须从名色分别智开始观照 。行禅时，注意“提升，推动，下降”，当提升时，向上的逐步运动是一个东西，了知的心是另一个东西。在推动中，向前的逐步运动是一个东西，觉知的心是另一个东西。在下降中，向下的逐步运动是一个东西，觉知的心是另一个东西。当这种现象发生时，辨别紧跟着而来。提升，推动，下降的性质不会觉知所缘，这是色法还是名法？（这是色法，尊者）。因为对提升、推动、下降的觉知，是对所缘的觉知，这是色法还是名法？（这是名法，尊者）。

在禅修者的五蕴里，只有色法和名法。没有我或灵魂。“我”只是在世俗交谈时用的一个名词。这种对名和色的辨别力被称为什么智？ （它被称为名色分别智，尊者）。是的，必须首先修习以体证名色分别智。

偈語：凡夫，首要的是

必须观照以真正了知名色

在名色分别智之后是缘摄受智（Paccaya pariggaha ñāṇa），即关于因果的智慧。当名色分别智基本上正确地被体证时，缘摄受智也不是很难。实际上它几乎是自动被体证的。由于“上升，下降”在觉知的心里出现在最显著的位置，因此心自然地会通过觉知而跟随它。这样就体证了“上升，下降”是因，觉知的心则是果。这个更高一层的智慧就是缘摄受智。“上升，下降”是因，觉知的心是什么？（果，尊者）。

由于“提升，推动，下降”首先出现，因此觉知必须跟上。“提升，推动，下降”的现象是因，而觉知的心是什么？（果，尊者）。对因和果的了知就是缘摄受智（Paccaya pariggaha ñāṇa）。当法的特相被认识到的时候，名色分别智和缘摄受智就会相继被体证。

在缘摄智之后是遍知智（Sammasana ñāṇa）。遍知智是一个令人痛苦的观智。熟练的禅修者们在到达这个观智阶次时，通常自己知道，在坐禅中用不了多久，疼痛，刺痛，钝痛，锐痛，头晕，发痒，恶心等等会出现，苦受将变得明显。禅修者意识到：哦，这一大团身体（蕴khandha）只是一块苦（dukkha）。这个苦dukkha也不是永久性的，不时地会从一种类型改变为另一种类型；现在是疼痛，然后是刺痛，之后又变成钝痛，它不是永久性的。这是无常。无常impermanence是英语，巴利语是什么？（Anicca，尊者）。禅修后禅修者明白这就是无常（Anicca）。禅修者们来参加毗婆舍那内观不是想来体验这样的苦行的，他们期望通过练习毗婆舍那来迅速地、愉快地体验法并进步。他们现在明白，现实和和期待的不一样。这个庞大的蕴（khandha）是不可控制的。不可控制（uncontrollable）是英文，巴利文是什么？（无我（Anatta），尊者）。体证无常（anicca），苦（dukkha）和无我（anatta）的观智被称为遍知智（Sammasana ñāṇa）。当可以精确地在当前时刻观照而且感知法的特相时，名色分别智，缘摄受智和遍知智相继被体证。

其次，必须通过观照来了知生起和灭去。只有了解真实特相，才能了知生起（udaya）和灭去（vaya）。当觉知“上升”时，绷紧和推动是一小段一小段地发生的;在觉知“下降”时，可以体验到下降和移动的现象也是一小段一小段地发生的。当修行人获得更高一层的内观智慧时，他会发现这些微小的阶段不是连续的。一个微小的阶段出现然后止息;另一个微小的阶段出现然后消失，换句话说，这些微小的阶段在生起并灭去。

以同样的方式，在觉知“提升，推动，下降”时，微小的阶段是不连续的，即，一个微小阶段出现并消失。下一个微小阶段形成然后灭去等等。这个体验会非常明显。当看到到事物的特相时，是否可以体验到生起和灭去？（是的，可以被体验到，尊者）。在感觉到轻盈和沉重之后，熟练的禅修者们可能会亲自体验到这些轻盈和沉重一段段地生起和灭去。

偈語：只有在看到到事物的特相时，

才会体证生起和灭去。

其次，必须通过观照来体验现象的生起和灭去。第三，必须通过观照看到现象的灭去或消逝。在体证生灭智（udayabbaya-ñāṇa）的初始阶段时，生起和灭去并不是很明显。

禅悦只是显而易见的，[5]禅修者会体验身轻快性（kāya lahutā）和心轻快性（citta lahutā）；身柔软性（kāya mudutā）和心柔软性（citta mudutā）；身适业性（kāya kammaññatā）和心适业性（citta kammaññatā）；身练达性（kāya Pāguññatā）和心练达性（citta Pāguññatā），并且心好像可以自动地觉知对象，觉知变得非常容易。禅修者经常报告说，“我觉得我好像坐着看一样”。这是哪一智？（生灭智，尊者）。是的，这是生灭智的初始阶段。

身体愉悦，内心安宁，所以禅修者报告说：“在我的一生中，从未如此平和和安宁过。我不知道如何表达这种体验。我的身体就像一个不倒翁，可以自发地做到稳定，挺拔和平静，心也是平静和祥和的”。因此，禅修者经常报告其觉知的质量很好也很容易。这一内观智阶段是生灭智的初始阶段，有身乐受（kāya sukha）和心乐受（cetasika sukha）。

Suññāgāraṃ paviṭṭhassa，santacittassa bhikkhuno，

amānusī rati hoti，sammā dhammaṃ vipassato。

Suññāgāraṃ，去一宁静的禅修地;

paviṭṭhassa，进入;

santacittassa，获得平静的心;

sammā，极好的;

dhammaṃ，色法（rūpa dhamma）和名法（nāma dhamma）的生起和灭去

vipassato，修习内观禅修;

Bhikkhuno，能看到轮回的危险的圣弟子;

amānusī：普通人和天人无法体验;

rati，毗婆舍那的喜乐（vipassanā pīti sukha）;

因此如来佛陀以慈悲和智慧如是宣说。

善哉！善哉！善哉！

获得生灭智的禅修者去到一个宁静的禅修地，觉知色法和名法的生起和灭去，充满了毗婆舍那的喜（piti）和乐（sukha），佛陀说，不用说一个普通人，即使是一般的天人也不能像他一样快乐。

如佛陀所宣说的那样，禅修者观照得好时可以自己获得这样的经验。在生灭智的初始阶段，有时可能会很快乐，通常感觉充满喜悦，可能会看到各种颜色和光等等。随着觉知的继续，在到达成熟的生灭智时，一开始没有多少不一样，当他继续很真诚很投入地觉知，生起和灭去变得明显。而对于一些过于喜爱那些禅悦的禅修者来说，他们会因此延误见到生起和灭去。这些禅修者错误地以为：这一定是最高的圣法了。他们感知到了一些诸如寺院，宝塔（cetiyas），男女天人，宏伟的宫殿等等感官对象。难道禅修者不会以为他获得了圣法吗？（是的，禅修者会这么认为，尊者）。

业处老师（kammaṭṭhānācariya）必须特别努力教导这些禅修者，“修行人，只是表面上的觉知是不行的，你必须很真诚很投入地觉知。集中注意力仔细留心“上升”的开始和结束，以及“下降”的开始和结束！”按照老师的指示，当谦恭和用心地觉知时，他通常会体证“上升”的开始和结束。他会报告：“前一两天不明显，尊者，只是一如既往地觉知，但一两天后就显而易见了。现在我可以清楚和专注地觉知到“上升”的开始和结束。“上升”的开始是生起，那么“上升”的结尾是什么？（灭去，尊者）。“下降”的开始是生起，“下降”的结尾是?（灭去，尊者）。现在，禅修者体验到了生起和灭去。只有通过了知真实的特相，生起（udaya）和灭去（vaya）才能被体证。现在，禅修者已经清楚地体验到了生起和灭去。这是什么阶段？（这是第二阶段，尊者）。

当定（三摩地）发展得越来越好时，在觉知“上升”时，会发现“上升”是一段段地生起和灭去，觉知“下降”时，会发现“下降”是一段段地生起和灭去。因此在体证了生起和灭去之后，应当继续练习去体验灭去或消逝。

第三，你们观照是要体证什么？（为了体证灭去或消逝，尊者）。是的，你必须练习以体验灭去。只有当灭去被体证后，内观智才变得强大（balavant）。名色分别智，缘摄受智，遍知智和生灭智是内观智中较弱（taruṇa）的几种观智，仍然是稚嫩、脆弱和不成熟的。为了忽略概念法（paññatti）而觉知到真实法（paramattha），你们需要专心地觉知么？ （是的，我们必须专心觉知，尊者）。尽可能地忽略概念法。因为内观智仍然很弱，为了尽可能多地觉知真实法，必须努力去专心觉知。

当到达坏灭随观智时，形状和形态（概念paññatti）逐渐褪去或变得模糊不清。只有事物的特相（究竟paramattha）变得明显。由于内观智的强大，通常只会体证灭去。但它不会立即被体证。对于一些定力（三摩地samadhi）较弱且观照的方法也不太正确的禅修者，他们不会马上体验到灭去。当没有体验到灭去时，内观智还不强大，所以进步是慢还是快？（进步将是缓慢的，尊者）。是的，进展缓慢。

这就是为什么，时不时地，必须要给禅修者开示通过观照来体验灭去的方法，不是吗？（是的，必须开示，尊者）。 “禅修者们，当注意到“上升，下降”时，请全神贯注地觉知以尽可能多地了解上升的结束阶段和下降的结束阶段”。常常一些有智慧的禅修者回答说：“在最后，停顿和灭去发生。上升和下降不是连续的，尊者。上升和下降是不同的部分，尊者”。当上升结束时，则出现下降。当下降结束时，则出现上升。上升结束时和下降结束时，灭去是不是很分明？（它们是很分明，尊者）。

“禅修者，对于开始和结束，您必须在结束阶段多加留意。当您觉察到结束时，这和您觉察到灭去是一样的。”应当小心谨慎地觉知上升和下降的结束阶段。不论您在觉知哪种感官对象，只有专心地觉知其结束阶段，您才能觉知到最后的灭去。

在觉知“提升，推动，下落”时，提升的结束阶段，推动的结束阶段，下落的结束阶段，是不是要更加小心和正念地觉知呢？（是的，尊者，需要这样觉知）。禅修者本人知道他在生灭智（Udayabbaya ñāṇa）阶段，但还未到坏灭智（Bhaṅga ñāṇa）阶段，没有什么特别的事情发生，也没有体验到灭去。某些禅修者过了很多天都没能体验到“灭去”。当没有体验到“灭去”时，他们应该如何觉知呢？他们需要更加注意对象的结束阶段。难道不是要专心觉知感官对象的结束么？（必须这样觉知，尊者）。

当专注地觉知上升的结束，推动的结束，下降的结束时，可以体验到上升的结束迅速消失，推动的结束迅速消失，下降的结束迅速消失。熟练的禅修者们会自己体验这一过程。体验到灭去是在坏灭智（bhaṅga ñāṇa）的阶段。体验到灭去是在什么智？（坏灭智，尊者）。现在，内观智已经变得强大起来。属于概念法（paññatti）的形体和形状逐渐消失。只有灭去的现象被体证。当内观智变得强大（balavant）时，觉知的力量也变得更强，并且观智可以进步。任何感官对象一被觉知，就灭去或消失了。体证到迅速灭去的禅修者难道不会认为这是非常可怕的吗？（是的，太可怕了，尊者）。体证到恐惧的观智就是怖畏智（Bhaya ñāṇa）。

知道一切时中坏灭都在发生，禅修者会认为这个身体（khandha 蕴）没有任何好处。你们没有明白这一点吗？（是的，我们已经意识到了，尊者）。这就是过患智（Ādīnava ñāṇa）。因为一直都在体验坏灭，你们难道不会认为，蕴是如此令人厌烦吗？（是的，尊者，我们是这么认为的）。因此，知道这就个是厌离智（Nibbida ñāṇa）。

这令人厌烦的蕴正在腐烂或消失。能从这充满腐朽感的蕴中解脱出来，一定是很好的。想要解脱是什么智？（欲解脱智（Muñcitukamyatā ñāṇa），尊者）。某些禅修者报告说：“我想彻底放弃。我不想再觉知了。我不想在任何一界重生，我希望这一生是最后的一生，尊者”。这禅修者是在哪一个智？（欲解脱智，尊者）。禅修者不想要任何东西，他想要放弃一切。想要放弃是哪个智？（欲解脱智），尊者）。禅修者想完全放弃觉知，有时他确实停止了觉知。但是即使这位禅修者放弃了觉知，觉知仍在自动进行，不会被放弃。

不能这样放弃觉知。必须继续觉知。这个再次开始觉知的智是审察随观智（Paṭisaṅkhā ñāṇa）。在审察随观智阶段，有时苦受比遍知智（Sammasana ñāṇa）时更为明显。那些在第三阶观智遍知智没有经历太多苦受的禅修者在达到第十阶智审察随观智时会经历更多的苦受，身体受苦，心也受苦。不时地，想要起座，想要甩手，想要活动腿脚。坐不多久，他就想起身走动，变得不安。这是什么智？（审察随观智，尊者）。时光流逝，却无法体验法，经历很糟糕。刚开始时对法的体验相当不错，但现在情况越来越糟，禅修者认为他再也无法体证法了。

遵照老师的指示，禅修者用心地觉知，到达了行舍智（Saṅkhārupekkhā ñāṇa）。到了行舍智，禅修者可以控制局面，容忍生活中的的变迁。当继续觉知时，定力更加成熟也更有力，达到了成熟的行舍智，此时和道（magga）与果（phala）相应的随顺智（Anuloma ñāṇa）生起。在随顺智，凡夫（puthujjana）的种姓被切断，圣人（ariya）的种姓智（Gotrabhū ñāṇa）开始出现。

在种姓智（Gotrabhū ñāṇa）之后，不到一个心刹那的时间，须陀洹道和果（Sotāpatti magga phala)就生起了。通往恶趣(apāya)的门已完全关闭，涅槃(nibbāna)已被实证，而这位禅修者再也不会堕入在轮回中的恶趣了。现在您已经证得了低阶道智和果智。关于获得低阶道智和果智的正确做法的论述，现在完整了么？（是完整的，尊者）。是的，相当完整了。但这不是重点。正在修习以证得道和果的熟练的禅修者们，或者已经证得道和果的禅修者们通常记得他们过去的练习方式。但是这里我将这种方法教授给新手们。我必须讲这个吗？（是的，必须包括在内，尊者）。关于证得低阶道果的正确方法的讨论现在相当完整了。

安稳地保持低阶果

现在，我将讨论如何修习以安稳地维持已经证得的低阶果。那些想要继续前进以达到高阶果的禅修者。他们难道不需要让低阶道果保持安稳吗？（是的，他们必须这样做，尊者）。这是非常非常重要的。如果低阶道果尚未安稳，禅修者却希望继续前进至较高阶的道和果，他们能达到目标吗？（不，他们无法达到他们的目标，尊者）。不，他们无法实现目标。获得低阶道果的禅修者，是圣人还是凡夫？（圣人，尊者）。我是否需要问这个常识问题？（是的，需要问，尊者）。为了知识起见，必须要问。获得低阶道果的禅修者，是圣人还是凡夫？（圣人，尊者）。

偈颂：从生灭智开始，

圣人需要真正地修习。

有低阶道果经验的人已经是圣人。成为圣人后，禅修者必须修习以进入低阶道果。练习的内容是安稳地保持低阶道和果。如何练习呢？最好先背诵偈颂。让我们念诵偈颂：

偈颂：真正已证果的人，

为了迅速再次证得并保持更长的时间

以此为目的，反复练习。

“真正已证果的人，为了迅速再次证得”意味着：如果是较低的果，那就是须陀洹果。还必须修习迅速地到达须陀洹果。在修习快速达到该果后，还必须修习使其保持更长的时间。不仅要修习，而且为了要保持更长的时间，还必须通过学习一遍又一遍地修习，使其成为一种根深蒂固的习惯。这里有几个要点？（三个要点，尊敬的先生）。对，必须修习再次证得，保持更长的时间，并一次又一次地重复修习。在偈颂中，“真正已证果的人，为了迅速再次证得”是指：必须修习才能迅速到达，保持更长的时间，并反复修习。必须朝向这三个目标，通过学习来修习。

禅修者必须从哪个智开始？（必须从生灭智开始，尊者）。对，从生灭智开始，然后是坏灭智，怖畏智，过患智，厌离智，欲解脱智，省察智，行舍智，随顺智三到四次，到达随顺智然后直接到低阶果位。这些观智需要要迅速连续地展开才能进入低阶果位的果定中。努力认真地练习和训练，以迅速达到目标。

如何训练？听众和禅修者们一般习惯坐着觉知一小时。如今，禅修者为坐禅分配多少时间？（尊者，分配的时间是一小时）。是的，通常分配一个小时。在这一个小时内，在觉知到“上升，下降，坐着，触摸”的同时，开始时应该决意在五十分钟内到达低阶果。“在五十分钟时，愿我可以达到之前获得的低阶果智”，这就是禅修者应该如何决意。如果禅修者在五十分种内到达低阶果智，那么下一次应该决意在四十分钟内到达低阶果智。所以已经快了十分钟，不是吗？（是的，尊者，这已经快了十分钟）。当禅修者下次在坐禅中可以在四十分钟内达到低阶果智时，应当决意进一步在三十分钟内获得。这不是越来越快了吗？（是的，变得越来越快了，尊者）。

如果在三十分钟内能达到果智，那么在下一座中，必须决意在二十分钟内达到须陀洹果智。如果在二十分钟内完成，则下一次的目标是十分钟。觉知十分钟然后就达到了果智，这是不是很快？（是的，很快，尊者）。这就是逐步训练实践的方法。在巴利语中，这个词是“Vasi”，意味着具有精通此道的能力。

如果在五十分钟之内达到了果智，则下次尝试四十分钟。如果可以在四十分钟内达到果智，则下次可以争取更快，目标是在三十分钟内达到。在三十分钟内能获得之后，尝试二十分钟。如果在二十分钟内达到目标，请尝试更快地在十分钟内达到目标。此过程说明了“快速地再次到达”此句的含义，是否清楚？（是的，意思很清楚，尊者）。这是训练更快到达果智的方法。在开始的时候，训练目标是五十分钟，然后在三摩地的力量发展之后，根据您的意愿和耐力进行练习。您将能够做这些练习。

还必须练习以“保持更长的时间”。像上述的决意一样，在觉知“上升，下降，坐着，触”的一小时中，愿我在五十分钟时，经历（苦的）止息，持续时间为十分钟，以此类推，然后决意更长的时间。如果止息的时间是十分钟，下次则将时间增加到十五分钟。当止息时间可以达到十五分钟时，下次将其增加到二十分钟。你们是否需要练习以保持更长的时间？（是的尊者，必须这样练习）。当止息时间是二十分钟时，下一次的目标是三十分钟。你们需要练习以保持更长的时间吗？（必须这样练习，尊者）。

当能做到三十分钟的止息时，练习使止息达到四十分钟的时间。愿我下次可以持续止息四十分钟；愿我下次可以持续止息五十分钟；愿我下次可以持续止息整个小时。这就是如何根据自己的三摩地来决意的方法。“维持更长的时间”的意思已经很清楚了吗（是的，意思很清楚，尊者），这种修习要逐步地建立起来以延长（在苦的）止息状态中的时间。三摩地已达中等强度的人可以这样练习来达成目标，当三摩地到中等强度时，可以这样练习，如果三摩地变得较弱，即使练习也无法获得止息。

现在，我将告诉你们我作为禅修老师（kammaṭṭhānācariya）的经历。由长老（僧侣）选出的僧侣被任命为禅修老师，被送往马哈希总中心。所有这些僧侣都通过了法师考试（dhammācariya）。他们修习很努力，而且由于他们非常聪明，因此他们报告说他们很快就进入了(苦的）止息阶段。现在，我必须建议他们做出决意，例如，“愿我在半小时内到达止息，持续时间为五分钟，十分钟，等等”。由于这些出家人将成为禅修老师，因此要求他们做出决意。在要求他们做出决意之后，他们却无法达到已经达到过的果智。在此之前，他们可以很容易地达到果智。这是怎么回事（由于三摩地（定）较弱，尊者）。

哦，不是的。这是因为有担忧，例如：“我能到达果智吗？我有能力实现决意”吗？”这样的担忧。这些担忧出现过吗？（是的，这些担忧出现过，尊者）。通常的情况下，这些僧侣可以获得果智，但因为他们被要求做出决意，他们却做不到了，因为他们担心是否会获得果智，是否会达到目标，这些怀疑出现。因此，如果有任何担忧（还能完成决意么）？（无法完成，尊者）。是的，决意无法实现，这就是为什么保持心的放松很重要。不要太在意是否会再次获得果智，我都会决意。也就是说，心必须放松，是吗？（是的，心必须放松，尊者）。

“我必须达到它！我必须达到它！”。如果你如此焦虑，你是否能达到果智？（无法达到，尊者）。佛陀是不是说过必须遵循中道（majjhimapaṭipadā）？（是的，佛陀对此进行过阐述，尊者）。在每件事中，中道都非常重要。应当一遍又一遍地进行练习，以达到已经获得的果智。

我所讨论的第二部分相当完整，也就是说，如何练习以保持已经达到的果智。现在开始讲第三部分，也就是解释达到更高阶的道和果的正确方法

达到更高阶的道和果

首先，念诵偈颂。

偈颂：限制天数，

放弃欲望，

心中向往，

这三个必须真正做到

首先，为得到更高的道和果而进行的修习必须限制天数。其次，必须放弃享受低阶果智的愿望。第三，心中必须向往达到更高的道和果。这里有几个要点？（三个，尊者）。首先，必须限制天数。从这一天到那一天，我将为了体证更高的道和果而修习，也就是说，限制了修习的天数。其次，必须限制享受低阶果智的愿望。第三，心中必须向往为证得更高的道和果而修习。尊敬的马哈希西亚多（Mahāsi Sayādaw）亲自建议按照上述三点进行修习。

要尝试达到更高的道和果，从哪一个智开始呢？它必须从生灭随观智开始。在成了圣者时，修习必须从生灭随观智开始。但是与低阶的果不同，连续经历这一系列的观智不会很快。为了证得低阶果智，经过训练很快就达到了（苦的）止息。而现在就没那么快了。但这并不像第一次尝试体证低阶果智时候那样的慢。现在它处于两者中间。这个特点需要了解吗？（是的，尊者，应该知道）。

这不如体证低阶果智那么快。但也没有像凡夫尝试证得低阶果智时那么慢。它介于两者之间。修习应从什么地方开始？（必须从生灭随观智开始，尊者）。现在从生灭随观智的初始阶段再次开始！可能会再次清晰地看到颜色，灯光，图像和形状（nimitta）。

发生这种情况时，禅修者会有怀疑，并认为他再次处于低阶观智，不知道他所经历的“法”是否正确。这种疑问会出现，不是吗？（是的，这种疑惑会出现，尊者）。不用这样怀疑。

现在，禅修者又回到了生灭随观智的初始阶段，可以再次清晰地看到图像，形状，寺院，宝塔等。因为它如此清晰，在它们出现时你们需要觉知吗？（是的，必须在出现时觉知，尊者）。看到光时，请觉知“看到，看到”。看到各种形态时，也请觉知“看到，看到”。随着禅修者一步一步地练习，将达到成熟的生灭随观智。成熟的生灭随观智之后，将到达坏灭随观智。在坏灭随观智阶段，许多禅修者没有明显的觉知。如果坏灭随观智不明显，禅修者应该如何进一步修习？（禅修者无法进一步修习，尊者）。是的，禅修者无法前行。

尽管我已经讨论过坏灭随观智阶段如何觉知，我还是再次简短地谈一下。在坏灭随观智阶段如果其（坏灭）特性不明显，你是否需要更加注意事物的分解？（是的，尊者，必须更加注意）。更多注意“上升”的结束和“下降”的结束？（必须更加注意，尊者）。 “抬起”的终点，“推”的终点，“下落”的终点？（必须加倍注意，尊者）。禅修者无论注意到哪个感官对象，他都必须专心注意以抓住结束的部分。当这些结束的部分被了解后，这些结束部分的消逝过程将被禅修者逐渐清晰地觉知。这越明显，禅修者的觉知力也就越强。由于结束部分是明显的，消逝的过程可以被觉知，然后形态（nimitta）也自动消失。毗婆舍那智从从坏灭随观智开始变得强大（balavant）。正如我之前所说，名色识别智（Nāmarūpa pariccheda），缘摄受智（Paccaya pariggaha），遍知智（Sammasana）直到生灭随观智都是弱（taruṇa）的毗婆舍那智。禅修者必须忽略形状和形态（这些概念法（paññatti））。因为当表面的真相——概念法（paññatti）被清晰地认知时，真实法（paramattha）就被掩盖了。

偈颂：当概念法很明显时，

真实法被掩盖了。

从名色识别智（nāmarūpa pariccheda），缘摄受智（Paccaya pariggaha），遍知智（Sammasana）直到生灭随观智（Udayabbaya ñāṇa），概念法都是如此的明显以至于真实法被掩盖了。禅修者必须尽可能多地觉知被掩盖的真实法。在坏灭随观智（bhaṅga ñāṇa），内观智变得如此强大，以至于只有真实法显现出来。当真实法显现时，概念法（paññatti）就退居幕后了。

偈颂：当真实法很明显时，

概念法被掩盖了。

当真实法变得明显时，禅坐一会儿后，头，身体，腿，手等的形状就不再明显了。“上升”的动作迅速消失，“下降”的动作迅速消失，凡是被觉知到的感官对象，其现象都会迅速消失。这意味着内观智已经变得强大。坏灭会很快被体验到，（多快）依禅修者心的敏锐度而有不同。一旦觉知到“上升”，“上升”的动作迅速灭去，紧随其后的觉知之心的灭去也会被感知到。当觉知到“下降”时，下降的动作迅速灭去，紧随其后觉知的心的灭去也会被感知到，这使禅修者证得无常。禅修者是以其心智自动地证得这无常的吗？（是的，尊者，禅修者是自动地证得无常的）。无常impermanence这个词是英语，在巴利语中这个词是什么？（Anicca，尊者）。在坏灭随观智（bhaṅga ñāṇa），真正的无常，真实法的无常（the paramattha anicca），被禅修者亲自正确地体证。

由于灭去是如此之快，禅修者感到如同受到折磨，变得不快乐。禅修者认为这是痛苦吗？（是的，是这样认为的，尊者）。如何阻止“灭去”这痛苦折磨呢？无法阻止这种情况。灭去和折磨的发生是自然的特性，是不可控制的。无法控制（Uncontrollable）是英文，巴利文是什么？（Anatta，尊者）。很久以前自孩提时代起就听到过的这三个词anicca（无常），dukkha（苦）和anatta（无我），现在，你在哪里找到了它们？（在我自己的身上，诸蕴（khandhā）中，尊者）。在自己的蕴（khandhā）中找到它们真是太令人高兴了。

“尊者，我从来没有经历过这个。现在，我的心倾向于坏灭，这样就可以清楚地体验到坏灭，引向对无常（anicca），苦（dukkha）和无我（anatta）的了知。我正在老去，能亲证无常，苦，无我这三个真实特质，真是太高兴了，我甚至流下了眼泪，尊者”。因为非常幸福，所以流下了眼泪，不是吗？（是的，流下了眼泪，尊者）。他们是热的眼泪还是冷的眼泪？（冷的眼泪，尊者）。这种经验也是体证法的因。

禅修者在自身即诸蕴中体证到坏灭后，是如此地喜欢它，他会认真而专心地去觉知。通过这样的觉知，禅修者会在观智的道路上逐渐进步吗？（是的，禅修者会逐渐进步，尊者）。

看到快速的灭去，禅修者是否知道这蕴是如此恐怖？（是的，尊者，会这样认知）。认识到这恐惧是哪个智？（怖畏智（Bhaya ñāṇa)，尊者）。是的，是怖畏智。一直看到灭去让禅修者看到过患，知道蕴中没什么好东西。看到这样的过患是在哪个智?（过患智，尊者）。一直觉察到灭去和消逝使禅修者知道蕴中没有任何可爱的，而产生厌倦。当体证到这厌倦时，这是什么智？（过患随观智，尊者）。想要从这蕴中迅速地脱离是哪个智？（欲解脱智，尊者）。

对这一系列观智的体证比以前更加明显。寻求更高阶道和果的禅修者，对会导致轮回之苦的世俗感官对象更加恐惧了。这些过去没有那么明显。禅修者更害怕体验感官对象带来的世间苦。禅修者在看到过患时，也越来越多地看到感官对象带来的世间苦的过患。禅修者从未经历过像现在这样在厌离随观智阶段感受到的厌离。厌离感更加明显。出离的欲望变得格外明显。毕竟，禅修者的心很不愿与世间的感官对象打交道。

由于禅修者的这种极度不情愿，他认为自己再也无法证得佛法。他可能会沮丧，是不是？（是的，禅修者会感到沮丧，尊者）。厌离和勉强占据如此主导的地位，导致没有其他什么可以清楚地被体验。以至于禅修者认为他再也无法体证佛法。抑郁也会发生，但是禅修者应该抑郁么？（不，不应该，尊者）。

这种对厌离的体证是证得高阶道果的良好基础。这些苦恼状态越明显，出离的欲望就会生起得越多。禅修者需要在修行上加倍努力么？（是的，必须更加努力地禅修，尊者）。像这样厌离，对所有的行的感官对象恐惧，是一个很好的基础。禅修者越恐惧，基础就越牢固。知道这是一个很好的基础，禅修者可以更努力地禅修吗？（禅修者可以更加努力地禅修，尊者）。是的，禅修者可以更努力地进行禅修。应该了解这个事实。现在，与低阶道果的时候相比，心更不愿意与世俗的感官对象发生联系。禅修者的情绪如此低落和抑郁，甚至不想再禅坐了。禅修者必须注意这种心理状态吗？（禅修者必须非常小心，尊者）。是的，禅修者必须小心，不要陷入抑郁。

思维这些事情可以为达到高阶道果打下良好的基础，禅修者应该付出更多努力吗？（是的，应该更加努力，尊者）。随着禅修的继续，当到达行舍智（Saṅkhārupekkhā）时，感知力或感知将比以前更好。不仅感知本身更好，而且发生频率越来越高。感觉比以前更强力更清晰。

对于即将达到高阶圣道的禅修者来说，这些是不是更清楚了？（是的，尊者，通常人们的感知会变得更清晰）。觉知变得异常好，并且间隔很近。你是否需要留心即将到达的阶段？（是的，尊者，必须留心）。通常，感知比以前越来越清晰。当感知良好，频繁且清晰时，禅修者是在朝着高阶道果前进吗？（禅修者是在朝着高阶道果前进，尊者）。是的，禅修者一定会再前进。当观智尚未完全发展；时，禅修者可能会停留在行舍智两三天或一两个月。禅修者会因为进展迟缓而感到沮丧吗？（不，尊者，不会情绪低落）。是的，禅修者不应情绪低落。

为什么？因为感知力或感知更好，更清晰，更频繁，所以禅修者本人应该决定“有一天我要证得更高阶的道和果”吗？（禅修者必须做出决定，尊者）。是的，禅修者必须如此做出决定：没关系，不管用多久，我都会继续修习。随着不断的修习，当观智的力量得到充分发展时，特别优质和迅速的感知就会出现，然后所有的行法（saṅkhāra dhamma）都会停止，证得二果斯陀含的道和果。

第二个道和果是指二果斯陀含的道和果。禅修者有进步吗？（禅修者进步了，尊者）。是的，禅修者已经进步了。我只能告诉你道路，但禅修者的职责是？（尊者，禅修者的职责是去修习）。现在在这更高的阶段，即二果斯陀含的道和果的阶段，感受到的幸福是更加清晰，更加微妙和更加深刻的。这需要被觉知吗？（是的，尊者，应该如此觉知）。禅修者从未像现在这样快乐。

现在，在见到寂灭涅槃且心识恢复之后，禅修者极其高兴。如果幸福感比以前更多，是否达到了更高阶的道和果？（是的，尊者，是证得了更高阶的道和果）。

您也可以用这种幸福感来做出判断，但是禅修者在相当长的一段时间内将无法自己知道。

在此阶段修习时，苦（dukkha）是否比以前更严重？然后在行舍智时感知能力是否更加迅速和显著？（是更显著，尊者）。

感知能力自动地变得异常出色，并且觉知变得更加连续。这种现象不是禅修者刻意而为的，而是自发出现的。觉知变得越来越清晰，必须予以注意。它越来越接近目标。如果这些觉知更好，更容易且更清晰，那么觉知的力量正在增强以达到更高阶的道和果这件事，不是很显然吗？（很明显，尊者）。是的，很明显。我们这个关于如何达到更高阶的道和果的方法的法谈已经相当完整了。

在结束这次法谈时，我将解释限制天数和放弃欲望的益处。天数必须加以限制。限制努力争取高阶道果的时间的原因是：如果在有限的时间内没有达到高阶道果，例如在十天之内没有获得更高的道和果，则很容易再次享受低阶的道果。当有限的天数结束并且无法达到较高的果时，您是否会体验已习惯了的低阶的果？（是的，尊者，这很容易体验）。好处就是您可以轻松获得低阶的果。

如果修习时没有限制天数，并且经过许多天而没有达到低阶果并且也没有达到高阶果，那么禅修者可能会感到犹豫不决。限制天数会带来益处吗？（会获得利益，尊者）。是的，有益处。让我们诵读偈颂。

偈颂：限制天数，

即使逾期，

低阶果很容易达到。

修习时许下了一个愿望限制天数：“在选定的天数里，愿我证得高阶的道和果”。如果没有及时证得高阶的道和果，并且已经逾期，那么修行人可以很容易的体验到低阶的果。如果没有限制天数，而很多天过去还未证得高阶道果，也会无法再次证得低阶的果。

偈颂：不限天数

多日已逝，

无法证得低阶果。

在不限制天数的情况下，在许多天过去后，只是通过将心趋向高阶道果来修习，不仅无法证得高阶道果，连低阶道果也无法获得。因此，修习的天数应加以限定。关于限制天数的讲解现在完整了。

我将继续解释放弃想要证得已经证得的低阶果的欲望的好处。必须完全放弃这一欲望，益处就是不必再次证得低阶果。万一禅修者一次又一次地回到低阶的果，他会更慢还是更快地到达高阶的果？（他会很慢，尊者）。如果禅修者反复体验低阶果，则其观智可能需要很长时间才能获得进步。由于他习惯于一次又一次地经历低阶果，他能进步吗？（他将无法进步，尊者）。

如果欲望被斩断并被完全消除，禅修者将不会再经历低阶果。因为回不到低阶果，到高阶果的动力是否增强了？（势头变得更强了，尊者）。当观智的力量完全成熟时，肯定会达到更高阶的果。因此可以获得达到高阶道果的益处。

在继续修习而没有完全消除欲望的情况下，如果观智的力量不是很强，就会一次又一次地获得较低的果，并且无法获得高阶的道果。只有斩断欲望，才能达到更高的道和果。消除欲望是很有益的吗？（非常有益，尊者）。

在到达更高的道和果之后，一些禅修者希望再次体验低阶的果。如果禅修者认为他已经达到了更高阶的道和果，但他还是想尝试体验低阶的果。他能做到吗？（禅修者将无法做到，尊者）。

我遇到一位禅修者，向我报告说：“我再次尝试获得低阶果，但未能做到，为什么呢，尊者？”

对的，无法获得低阶果。为什么？因为禅修者已经成为一个不同的人。已证得高阶道果的禅修者是否能够体验低阶的道果？（无法体验，尊者）。是的，他再也无法体验了，因为他已经成为一个不同的人了，到达高阶的果位时，低阶的果位消失了。（低阶果无法再次体验了，尊者）。让我们念诵偈颂，以便更好地记住。

偈颂：对于高阶的圣人，

低阶果位

无法再次被体验。

证的高阶果位的圣人，能体验低阶果位么？（不可能，尊者）。是的，不可能了。要理解为什么会这样，让我们念诵偈颂。

偈颂：在高阶的果位，

低阶的果

真正熄灭了。

禅修者已经成为一个不同的人。在高阶的果位，所有低阶果位的法会自动熄灭。一旦熄灭，会再次产生么？（不，不会发生了，尊者）

偈颂：由于这种熄灭，

证得高阶果位的圣人

无法体验低阶果。

那些没有太多常识的禅修者，以为自己已经达到高阶果位并尝试体验低阶果，他能做到吗？（他将无法体验低阶果，尊者）。是的，他不能。当禅修者绝对经历不到低阶果时，那么他的高阶法是真正坚实的。他知道这是真正坚实的吗？（是的，他可以知道这是真正坚实的，尊者）。

这里要注意的一个特殊信息是，证得初果（sotāpanna）和二果（Sakadāgāmī）的人都是“sīlesu paripūrakārī”，这是巴利语，sīlesu是持戒（sīla），paripūrakārī是一直修习至圆满。两者在修习持戒圆满方面是一样的水平。初果和二果圣人在持戒方面有同样的努力吗（他们是一样的，尊者）。因为他们在持戒方面是同一水准，已证初果者比较容易证得二果。他们修习持戒的方法是一样的，所以容易。

对于一个三果（阿那含）圣者来说，他是“samādhisamena pūrakārī”，巴利语的意思是拥有圆满的三摩地（samādhi sekha）（定学），这就是为什么要从二果（sakadāgāmī）进阶到三果（anāgāmī）不容易，要更困难一些。他必须修习才能拥有圆满的三摩地么？（是的，是这个意思，尊者）。

某些禅修者会报告说：“尊者，我们至少是二果了。我们努力争取更高水平的三果，但做不到。我们不知道为什么？”。（这两者）水平是相同还是不同？（不同，尊者）。禅修者会问：“由于水平不同，我们该怎么做呢，尊者？我们不知道如何前行。我们不想再修习了。”因此，我必须这样建议：“禅修者，修习止业处（samatha-kammaṭṭhāna），慈心（mettā kammaṭṭhāna）和佛随念（Buddhānussati kammaṭṭhāna)”。要开发出三摩地的全部力量，您需要得到止业处的帮助么？（是的，必须得到支持，尊者）。止业处肯定是一个很大的帮助。现在禅修者们很满意，他们可以再次开始修习了。之前他们完全不能修习，不能继续了，因为（目标）的水平很高，当禅修者无法再进步时，他应该得到什么帮助？（止业处的帮助，尊者）。是的，止业处是很大的帮助。

现在这个法谈话已经相当完备了。重复偈颂以帮助更好地记忆是好事吗？（很好，尊者）。让我们来念诵此演讲的第二部分中，关于如何实践和保持已经实现的低阶果位的偈颂。

偈颂：真正已证得的果，

为了迅速再次进入并保持更长的时间，

为此目的，反复练习。

此演讲的第三部分中，关于证得更高的道和果的正确方法的偈颂。

偈颂：限制天数，

放弃欲望，

心中向往，

这三个必须真正做到

已证高阶果位的圣人

无法再次体验低阶果。

了解这一事实后，达到高阶的果位难道不是很容易吗？（是的，很容易，尊者）。

偈颂：在高阶的果位，

低阶的果

真正熄灭了。

由于这熄灭，

证得高阶果位的圣人

无法体验低阶果。

这意味着禅修者无法体验低阶果。现在这个法谈相当完备了。

今天，借助聆听关于“达到高阶道和果的正确方法”的演讲的功德，愿您能跟随这（教导）修习和进步，也愿您能够迅速和轻松地修习证得您所渴望的圣法和涅槃的极乐，消除所有的苦难。（愿我们蒙受此祝福之恩，尊者）。

萨度！萨度！萨度！

愿十方所有众生，

免受伤害，

无身体上的痛苦，

无精神上的痛苦，

身心安乐，拥有和平与幸福，

愿他们能够承受生活的重担。

沙达马然希禅修中心西亚多

（Saddhammaraṃsi Yeiktha Sayādaw）

  1. 英文的note，既有“注意”的意思，相当于观照或觉知，又有标记的意思，但中文没有同时含有这两种意思的词，所以需要根据上下文选择合适的译法，有时翻译成标记，有时翻译成观照或觉知，有时翻译成标记观照。马哈希从禅修的开始到前面几个观智都要标记，到生灭太快标记不过来可能舍弃标记。 ↑
  2. 事物这里是指身心现象。 ↑
  3. 内观禅修先观照事物的特相，也就是一个事物的特性，过去又译作自性，是一个事物区别于另一个事物的特点；在此基础上会进一步看到看到事物共同特点，无常、苦、无我，也就是三共相。 ↑
  4. 生灭随观智会看到现象的生起和灭去，坏灭随观智则只看到现象的灭去。 ↑
  5. 这里的身轻快性等的“身（kāya）”是指名身，即心所的整体。如《发趣论轻松谈》则直接翻译成心所的轻快性：心所轻安（kāya-passaddhi）、心轻安（citta-passaddhi）、心所轻快性（kāya-lahutā）、心轻快性（citta-lahutā）、心所柔软性（kāya-mudutā）、心柔软性（citta-mudutā）、心所适业性（kāya-kammaññatā）、心适业性（citta-kammaññatā）、心所练达性（kāya-pāguññatā）、心练达性（citta-pāguññatā）。《阿毗达摩概要精解》则四在助读里解释其为心所，但翻译成“身”：…八、身轻安；九、心轻安；十、身轻快性；十一、心轻快性；十二、身柔软性；十三、心柔软性；十四、身适业性；十五、心适业性；十六、身练达性；十七、心练达性…。 ↑

The Vipassana Dipani (By Ledi Sayadaw)

 

THE VIPASSANA-DIPANI

The Manual of Insight

by Mahathera Ledi Sayadaw, Aggamahapandita, D.Litt. 
Translated into English by Sayadaw U Nyana, Patamagyaw of Masoeyein Monastery Mandalay.
Edited by The English Editorial Board
 

Note to the electronic version:

This electronic version is reproduced directly from the printed version The text is an English translation from the original Burmese. No attempt has been made to to change any of the English phraseology. The reason for putting this book into electronic media is that the book is out of print and the text has been found very a valuable source of inspiration to those practising Vipassana meditation, despite using English language which is somewhat archaic.

Union Buddha Sasana Council Kaba-Aye, Rangoon, Burma, 1965.
Reprinted from from The Light of The Dhamma, Vol. I, No.4, (pp.16-21), Vol. II, No.1 (pp. 7-14), Vol. II, No 2, (pp. 14-18), Vol. II, No. 3, (pp. 19-31)
 

Contents

PREFACE

    • The fact that a reliable compilation of the materials which one who enters upon the practice of meditation ought to be in possession of before commencing the Practice of Exercises of Insight (vipassana- kammatthana) is much needed by the Buddhists of the West, has been duly taken into consideration by the Venerable Ledi Sayadaw, Aggamahapandita. To supply supply such a need he has written the Vipassana-Dipani (Exposition of Insight), first in Pali and afterwards in Burmese, (the latter only being sent to me for translation; the former, I am told, not being yet revised), treating of the following subjects: –the Vipallasa, the Mannana, the Abhinivesa, the Bhumi, the Gati, the Sacca, the causes of phenomena, the Abhinna, and the Parinna. Each of these subjects is fully expounded and furnished with brief illustrations, some of which are drawn from the Pali Text, while others are the product of the Mahathera’s own mind and pen.

The purpose of Vipassana or the Exercise of Insight is to resolve into the three salient characteristics of Anicca, Dukkha and Anatta the illusory “Soul” (Atta) or imaginary “Self-principle” which from time out of mind has been held to exist in living beings by all Puthujjanas (ordinary unenlightened people) both Buddhist and non-Buddhist, the idea of “Soul” arising from simple ignorance, or unconsciously or through direct error.

Before the meditator begins his task, it is necessary that he should know how and through what this Soul-theory is formed and maintained; and why and in what it is so deeply rooted, as not to be eradicated or even disturbed no matter what may be done to try to correct it; and what is the destiny of those who take their stand upon this platform of Soul- belief.

The first five sections are intended to serve this purpose, for it will be seen that the belief in Soul is formed by the Vipallasa; that self-esteem is maintained by the Mannana, and that it is not firmly rooted in the soil of the Puthujjana-bhumi because of the Abhinevasa; and that the Putthujjana-gati, the “dispersion of life” is the destiny of all those who take their stand on the platform of Soul-belief.

Under the heading of Sacca and Cause, it will be shown that Atta in the sense of “self” or personal identity, may or may not exist according as we treat of the matter from the standpoint of ordinary every-day speech, or from that of actual truth or fact, and that from a genuinely philosophical point of view, a living being is no more than a collocation of phenomena, mental and material, produced by causes, the classifications of which under categories, are methodically and fully given in detail. The meditator, then, keeping these facts in view, should begin his exercises bearing in mind that phenomena never abide even for a moment, but are continually arising and again disappearing.

To see things thus is what we call “seeing things as they are”, namely, in accordance with their three inherent characteristics of impermanency, infelicity, and non-substantiality.

Under the headings of Abhinna and Parinna, the classification of knowledge pertaining to Insight is dealt with, the specific meaning of each being adequately explained; and how each is developed, when each arrives at perfection, and how the final goal is won, also are shown.

In concluding, the Mahathera, faithful to the Master’s words: “viriya-vato bhikkhave kim nama na sijjhati” “Brethren, a man of energetic perseverance, why should he not succeed in anything at all.” Sums up with the encouraging counsel that a meditator ought never give up the exercises, but continue to practise them until he gains the Paths; for while it is true that some are more highly virtuous than others and are naturally endowed with the power of penetrating into the nature of things in respect to their impermanence, infelicity and unsubstantiality, while others are otherwise; nevertheless the faithful and persistent practiser is sure to gain the Paths either in this life or in the one immediately following; and the Insight of the Dhamma, moreover, cannot be acquired in any perfection save by long and continuous practice.

Turning to the details of the actual translation, the expositions being a blend of metaphysics and ethics, I have ventured to confine every word to its main or original import, and to steer a mean course between the dangers of being too literal on the one hand and too free on the other.

Repetitions of words and small groups of nearly synonymous words have a tendency to spread themselves, as it were, in the obligation I am under to follow the peculiar style adopted by the Mahathera.

Notwithstanding all the pains I have bestowed on this translation, I am well aware of its falling far short of the degree of excellence that might be attained; and therefore in a rendering of this kind, where perfection lies at so great a distance, I have thought it best to limit my ambition to that moderate share of merit which it may claim in its present form, trusting to the indulgence of those for whose benefit it is intended.

U NYANA,

Patamagyaw.

The terms are explained in the body of the work. Meantime, the following brief definitions may be helpful.

      • vipallasa – hallucinations.
      • mannana – fantasies, consciously feigning things to be that which they are not .
      • abhinivesa – firmly rooted beliefs, basic stages of consciousness from which other states develop.
      • gati – stage of going, re-newing, faring on.
      • sacca – truth, relative and absolute.
      • abhinna – supernormal knowledge.
      • parinna – profound insight.

Aggamahapandita is a title of honour, meaning “Chief Great Pundit”.

The Vipassana Dipani Or The Exposition Of Insight

Honour to the Buddha

The Three Vipallasa

Vipallasa means hallucination, delusion, erroneous observation, or, taking that which is true as being false, and that which is false as true.

There are three kinds of Vipallasa, to wit:

      1. Sanna-vipallasa: hallucination of perception;
      2. Citta-vipallasa: hallucination of thought;
      3. Ditthi-vipallasa: hallucination of views.

Of these three, hallucination of perception is fourfold, thus:

      1. It erroneously perceives impermanence as permanence;
      2. Impurity as purity;
      3. Ill as good; and
      4. No-soul as soul.

The same holds good with regard to the remaining two vipallasa, i.e. those of thinking and viewing.

All these classifications come under the category of “This is mine! This is my Self or living Soul!” and will be made clear later.

The three Vipallasa may be illustrated respectively by the similies of the wild deer, the magician, and a man who has lost his way.

This is the simile of the wild deer to illustrate the hallucination of perception.

In the middle of a great forest a certain husbandman cultivated a piece of paddy land. While the cultivator was away, wild deer were in the habit of coming to the field and eating the young spikes of growing grain. So the cultivator put some straw together into the shape of a man and set it up in the middle of the field in order to frighten the deer away. He tied the straws together with fibres into the resemblance of a body, with head, hands and legs; and with white lime painting on a pot the lineaments of a human face, he set it on the top of the body. He also covered the artificial man with some old clothes such as coat, and so forth, and put a bow and arrow into his hands. Now the deer came as usual to eat the young paddy; but approaching it and catching sight of the artificial man, they took it for a real one, were frightened and ran away.

In this illustration, the wild deer had seen men before and retained in their memory the perception of the shape and form of men. In accordance with their present perception, they took the straw man for a real man. Thus their perception of it was an erroneous perception. The hallucination of perception is as here shown in this allegory of the wild deer. It is very clear and easy to understand. This particular hallucination is also illustrated in the case of a bewildered man who has lost his way and cannot make out the cardinal points, East and West, in the locality in which he is, although the rising and setting of the sun may be distinctly perceived by any one with open eyes. If the error has once been made, it establishes itself very firmly, and is only with great difficulty to be removed. There are many things within ourselves which we are always apprehending erroneously and in a sense the reverse of the truth as regards Impermanence and No-soul. Thus through the hallucination of perception we apprehend things erroneously in exactly the same way that the wild deer take the straw man to be a real man even with their eyes wide open.

Now for the simile of the magician to illustrate the hallucination of thought.

There is a pretended art called magic by means of which when lumps of earth are exhibited in the presence of a crowd, all who look at them think they are lumps of gold and silver. The power of the magical art is such as to take from men their ordinary power of seeing and in its place put an extra-ordinary kind of sight. It can thus for a time, turn the mind upside down, so to speak. When persons are in command of themselves they see lumps of earth as they are. But under the influence of this magical art, they see the lumps of earth as lumps of gold and silver with all their qualities of brightness, yellowness, whiteness, and so forth. Thus, their beliefs, observations, or ideas, become erroneous. In the same way our thoughts and ideas are in the habit of wrongly taking false things as true and thus we delude ourselves. For instance, at night, we are often deceived into thinking we see a man when it is really the stump of a tree that we are looking at. Or, on seeing a bush, we imagine we are looking at a wild elephant; or, seeing a wild elephant take it to be a bush.

In this world all our mistaken ideas as to what comes within the field of our observation, are due to the action of the hallucination of thought which is deeper and more unfathomable than that of the perception, since it deludes us by making false things seem true. However, as it is not so firmly rooted as the latter, it can easily be removed by investigation or by searching into the causes and conditions of things.

Now for the simile of the man who has lost his way, to illustrate the hallucination of views.

There was a large forest haunted by evil spirits, demons, who lived there building towns and villages. There came some travellers who were not acquainted with the roads through the forest. The demons created their towns and villages as splendidly as those of Devas, or celestial beings and themselves assumed the forms of male and female Devas. They also made the roads as pleasant and delightful as those of the Devas. When the travellers saw these, they believed that these pleasant roads would lead them to large towns and villages, and so, turning aside from the right roads, they went astray following the wrong and misleading ones, arriving at the towns of the demons and suffering accordingly.

In this allegory, the large forest stands for the three world of Kama-loka, Rupa-loka and Arupa-loka. The travellers are all those who inhabit these worlds. The Right Road is Right Views; and the misleading road is Wrong Views. The Right Views here spoken of are of two kinds, namely, those that pertain to the world, and those pertaining to Enlightenment. Of these two, the former is meant to connote this right view; “All beings are the owners of their deeds; and every deed, both moral and immoral, committed by oneself is one’s own property and follows one throughout the whole long course of life” while the latter is meant to connote the knowledge of the Doctrine of Causal Genesis, of the Aggregates, of the Ayatana (Bases), and No-Soul. Of these two views, the former is as the right road to the round of existences. The worlds of the Fortunate (i.e., the abodes of human beings, Devas, and Brahmas), are like the towns of good people. The erroneous views that deny moral and immoral deeds and their results or effects, and come under the names of Natthikaditthi, Ahetuka-ditthi, and Akiriya-ditthi, are like the wrong, misleadfing roads. The worlds of the Unfortunate which are the abodes of the tortured, of Animals, Petas, and Asuras, are like the towns of the demons.

The right view of knowledge which is one of the factors of Enlightenment, is like the right road that leads out of the round of existence. Nibbana is like the town of good people.

The views “My Body!” and “My Soul!” are also like the wrong and misleading roads. The world comprising the abodes of human beings, Devas, and Brahmas, or the ceasless renewing of existences, is like the towns of the demons.

The aforesaid erroneous views are known as the hallucinations, such being deeper and more firmly established than that of thought.

THE THREE MANNANA

    • Mannana means fantasy, egotistic estimation, high imagination, or feigning to oneself that one is what one is not. Through nescience hallucination arises and through hallucination fantasy arises.

Fantasy is of three kinds, to wit:

      1. tanha-mannana: fantasy by lust(desire of the sense);
      2. mana-mannana: fantasy by conceit;
      3. ditthi-mannana: fantasy by error (in beliefs).

of these, “fantasy by lust” means the high imagination: “This is Mine!” “This is my Own!” in clinging to what in reality is not “Mine” and “My Own”. In strict truth, there is no “I”; and as there is no “I”, there can be no “Mine” or “My Own”. Though indeed, it is the case that both personal and impersonal (external) objects are highly imagined and discriminated as “This is Mine, that other thing is not mine,” and “This is My Own; that other thing is not my own”. Such a state of imagination and fanciful discrimination is called “fantasy by lust”.

Personal objects mean one’s own body and organs. Impersonal or external objects means one’s own relations, such as father, mother, and so forth: and one’s own possessions.

“Fantasy by conceit” means high imagination of personal objects expressed as “I”, “I am”. When it is supported or encouraged, so to speak, by personal attributes and impersonal objects, it becomes aggressively haughty and fantastically conceited.

Here, personal attributes means vigour or plentitude of eyes, ears, hands, legs, virtue, intuition, knowledge, power and so forth. Impersonal objects means plentitude of families, relations, surroundings, dwellings possessions and so forth.

“Fantasy by error” means over-estimation of personal objects as “My Frame-work; My Principle; My Pith; My Substance; My Soul; My Quintessence.” In the expressions: “earthern pots” and earthern bowls”, it is understood that earth is the substance of which these pots and bowls are made, and the very earth so made, so shaped, is again called pots and bowls. In the expressions “Iron pots” and “iron bowls”, and so forth, it is also understood that iron is the substance from which iron pots and bowls are made, and the very iron, so made, so shaped is again called pots and bowls. In exactly the same way that in these instances earth or iron is the substance from which the vessels are made, so, assuming the Element of Extension, the earth-element which pertains to the personality or the substance of living beings, of the “I” this fanciful estimation of the facts of the case arises:

“The Element of Extension is the living being: the Element of Extension is the “I”. What is here said in connection with the Element of Extension is in like manner to be understood in connection with the Element of Cohesion, the liquid element, and all other elements found in a corporeal existence. This over-estimation or fantastic imagination will be expounded at greater length further on.

These three kinds of fantasy are also called the three Gahas, or three Holds, to indicate their power of holding tightly and firmly. Since also they multiply erroneous, mistaken actions which tend gradually but continuously to increase past all limits and never incline to cease, they are also called three Papancas or Three Multipliers.

The Two Abhinivesa

    • Abhivinesa means strong belief set in the mind as firmly and immovably as door-posts, stone pillars, and monuments, so that it cannot be moved by any means or expenditure of effort. It is of two different kinds to wit:

      1. Tanhabhinivesa: Firm belief induced by lust.
      2. Ditthibhinivesa: Firm belief induced by error.

Of these, tanhabhinivesa means the firm and unshakable belief in what is not my own body, head, hands, legs, eyes, nose and so forth, as being my own body, my own head and so forth, throughout a long succession of existences.

Ditthibhinivesa means the firm and unshakable belief in the existence of the Soul or Self or Separate Life in a person or creature, which is held, in accordance with this belief, to be an unchanging supreme thing that governs the body. These two kinds of belief are so called tanhanissaya and ditthinissaya respectively. They may also be called the Two Great Reposers upon the Five Aggregates, and on Body-and -Mind; or as the Two Great Resting-places of puthujjanas or ordinary men of the world.

THE TWO BHUMI OR STAGES

    • Bhumi means the stage where all creatures find their footing, generate and grow. It is of two kinds, to wit:

      1. Puthujjana-bhumi
      2. Ariyabhumi.

Puthujjana-bhumi is the stage of a puthujjana, an ordinary, or normal being, and speaking in the sense of ultimate truth, it is nothing but the hallucination of views. All creatures of the ordinary worldly kind live in the world making this Ditthi-vipallasa or erroneous view their resting place, their main support, their standing ground: “There is in me or in my body something that is permanent, good and essential.”

The Ditthi-mannana or fantasy through error, the Ditthigaha or erroneous hold, the Ditthi-papanca or multiplier of error, and the Ditthi-abhinivesa or strong belief induced by error, are also the landing stages, the supports, the resting places, and the standing grounds of all puthujjanas. Hence they will never be released from the state or existence of a puthujjana, so long as they take their firm stand on the ground of the said many-titled error.

As to the Ariya-bhumi, it is a state of an Ariya, a noble and sanctified being, in whom hallucination is eradicated. It is, speaking in the ultimate sense, nothing but this Right View, this Right Apprehension, the Right Understanding: “There is in me or in my body nothing permanent, good, and essential”. As an Ariya lives making Right View his main footing, this Right View may be called the stage of the Ariya. Upon the attainment of this Right View, a being is said to have transcended the Puthujjana-bhumi, and to have set foot on the Ariyan stage.

Among the innumerable ordinary beings (Puthujjanas) who have been treading the ground of Puthujjanaship during countless existences that have no known beginning; if a certain person trying to eradicate the hallucination of error to implant the Right View within himself, on a certain day succeeds in his attempts, he is said to have set foot that self-same day upon the ground of the Ariya, and to have become an Ariya, that is a sanctified being. Even if there should remain the hallucinations of mind and perception in some of the Ariyas, they would not commit such evil deeds as would produce for them evil effects in the worlds of misfortune, for they have eradicated the weighty hallucination of error. The two remaining hallucinations would merely enable them to enjoy such worldly pleasures as they have lawfully earned.

THE TWO GATI

      • Gati means transmigration. (Here it does not mean that “Transmigration of Soul”, so called, which is current in non-Buddhist philosophies. I have adopted the word “transmigration” for Gati which literally means “going”, merely in order to indicate the idea while dealing with it from the standpoint of Buddhist philosophy). It is the change of existences. It is of two kinds:

        1. Puthujjana-gati.
        2. Ariya-gati.

    Of these two, the former is the transmigration of the ordinary person which is Vinipatana or dispersive. That is to say: one cannot transmigrate into whatever kind of existence one might wish, but is liable to fall into any one of the 31 kinds of abode or existence, according as one is thrown by one’s past kamma. Just as, in the case of the fall of a coconut or of a palm-fruit from a tree, it cannot be ascertained beforehand where it will rest; so also in the case of the new existence of a Puthujjana after his death, it cannot be ascertained beforehand whereunto he will transmigrate. Every creature that comes into life is inevitably laid in wait for by the evil of death; and after his death he is also sure to fall by “dispersion” into any existence. Thus two great evils of death and dispersion are inseparably linked to every being born.

Of these two, “dispersion of life” after death is worse than death, for the four realms of misery down to the great Avici Hell, stand wide open to a Puthujjana who departs from the abode of men, like space without any obstruction. As soon as the term of life expires, he may fall into any of the Nirayas or realms of misery. Whether far or near, there is no intervening period of time. He may be reborn as an animal; as a Peta, a wretched shade; or as an Asura or Titan, an enemy of Sakka the king of the gods, in the wink of an eyelid. The like holds good if he dies out of any of the upper six realms of the Kamavacara Devas. But when he expires from the worlds of Rupa-loka and Arupa-loka, there is no direct fall into the four realms of misery, but there is a halt of one existence either in the abode of men or in those of Devas, wherefrom he may fall into the four worlds of misery.

Why do we say that every being fears death? Because death is followed by dispersion to any sphere of existence. If there were no “dispersion” as regards existence after death, and one could take rebirth in any existence at one’s choice, no one would fear death so much, although, to be sure, sometimes there may be thirst for death when a being after living a considerable length of time in one existence, desires removal to a new one.

By way of showing how great is the dispersion of existence which is called Puthujjana-gati–the Nakhasikha and Kanakacchapa Suttas may be cited. However only an outline of each will here be produced.

Nakhasikha Sutta

    • “At one time the Buddha, showing them some dust which he had taken upon the tip of his finger-nail, addressed the disciples thus: ‘If, O Bhikkhus, these few grains of dust upon my finger-nail and all the dust in the universe were compared in quantity, which would you say was less, and which more?’ The disciples replied: ‘Lord, the dust on your finger- nail is less, and that of the universe is more. Surely, Lord, the dust on your finger-nail is not worthy of mention in comparison with the dust of the universe.’ Then the Buddha continued; ‘Even so, Bhikkhus, those who are reborn in the abodes of men and Devas whence they have expired, are very few even as the few grains of dust on my finger-nail; and those who are reborn in the four realms of misery are exceedingly many, even as the dust of the great universe. Again, those who have expired from the four miserable worlds and are reborn in the abodes of men and Devas are few even as the grains of dust on my finger-nail; and those who are repeatedly reborn in the four miserable worlds are innumerable, even as the grains of dust of the great universe.”

What has just been said is the substance of the Nakhasikha Sutta. But, to say nothing of the beings of all the four realms of misery, the creatures that inhabit the four great oceans alone will suffice to make evident how great is the evil of Vinipatana-gati, that is, the dispersion, the variety of possible kinds of existence after death.

Kanakacchapa-Sutta:

    • “At one time, the Buddha addressed the disciples thus: ‘There is, O Bhikkhus, in the ocean a turtle, both of whose eyes are blind. He plunges into the water of the unfathomable ocean and swims about incessantly in any direction wherever his head may lead. There is also in the ocean the yoke of a cart which is ceaselessly floating about on the surface of the water, and is carried away in all directions by tide, current and wind. Thus these two go on throughout an incalculable space of time: perchance it happens that in the course of time the yoke arrives at the precise place and time where and when the turtle puts up his head, and yokes on to it. Now, O Bhikkhus, is it possible that such a time might come as is said?’ ‘In ordinary truth, O Lord,’ replied the Bhikkhus ‘it is impossible; but time being so spacious, and an aeon lasting so long, it may be admitted that perhaps at some time or other it might be possible for the two to yoke together, as said; if the blind tortoise lives long enough, and the yoke does not tend to rot and break up before such a coincidence comes to pass.’

Then the Buddha said, ‘O Bhikkhus, the occurence of such a strange thing is not to be counted a difficult one; for there is still a greater, a harder, a hundred times, a thousand times more difficult than this lying hidden from your knowledge. And what is this? It is, O Bhikkhus, the obtaining of the opportunity of becoming a man again by a man who has expired and is reborn once in any of the four realms of misery. The occurrence of the yoking of the blind tortoise is not worth thinking of as a difficult occurrence in comparison therewith. Because those who perform good deeds and abstain from doing bad alone can obtain the existence of men and Devas. The beings in the four miserable worlds cannot discern what is virtuous and what vicious, what good and what bad, what moral and what immoral, what meritorious and what demeritorious, and consequently they live a life of immorality and demerit, tormenting one another with all their power. Those creatures of the Niraya and Peta abode in particular, live a very miserable life on account of punishments and torments which they experience with sorrow, pain and distress. Therefore, O Bhikkhus, the opportunity of being reborn in the abode of men is a hundred times, a thousand times harder to obtain than the encountering of the blind turtle with the yoke.”

According to this Sutta, why those creatures who are born in the miserable planes are far from human existence is because they never look up but always look down. And what is meant by looking down? The ignorance in them by degrees becomes greater and stronger from one existence to another; and as the water of a river always flows down to the lower plains, so also they are always tending towards the lower existences; for the ways towards the higher existences are closed to them, while those towards the lower existences are freely open. This is the meaning of “looking down”. Hence, from this story of the blind turtle, the wise apprehend how great, how fearful, how terribly perilous are the evils of the — Puthujjana-gati, i.e. “the dispersion of existence.”

What has been said is concerning the Puthujjana-gati. Now what is Ariya-gati? It is deliverance from the dispersion of existence after death. Or it is the disappearance of that “dispersion of existence” which is conjoined with the destiny of inevitable death in every existence”. It is also the potentiality of being reborn in higher existences or in existences according to one’s choice. It is also not like the fall of coconuts from trees; but it is to be compared to birds which fly through the air to whatsoever place or tree on which they may wish to perch. Those men, Devas and Brahmas who have attained the Ariyan state, can get to whatever better existence, i.e., as men, Devas, Brahmas, they may wish to be reborn into, when they expire from the particular existence in which they have attained such Ariyan state. Though they expire unexpectedly without aiming to be reborn in any particular existence, they are destined to be reborn in a better or higher existence, and at the same time are entirely free from rebirth into lower and miserable existences. Moreover, if they are reborn again in the abode of men, they never become of the lower or poorer classes, nor are they fools or heretics, but become quite otherwise. It is the same in the abodes of Devas and Brahmas. They are entirely set free from the Puthujjana-gati.

What has been said is concerning the course of Ariyas. Now we will explain the two Gatis side by side. When a man falls from a tree he falls like a coconut because he has no wings with which to fly in the air. In precisely the same way when men, Devas and Brahmas who are Putthujjana, riveted to the hallucination of wrong views and having no wings of the Noble Eightfold Path to make the sky their resting-place, transmigrate after the dissolution of their present bodies into new ones, they fall tumbling into the bonds of the evils of dispersion. In this world ordinary men who climb up very high trees fall tumbling to the ground when the branches which they clutch or try to make their resting place break down. They suffer much pain from the fall, and sometimes death ensues because they have no other resting-places but the branches, neither have they wings to fly in the air. It is the same with men, Devas and Brahmas who have their hallucination of Wrong Views, when their resting-place of Wrong Views as regards self is broken down, they fall tumbling into the dispersion existence. For their resting- places are only their bodies; and they have neither such a resting place as Nibbana, nor such strong wings as the Noble Eightfold Path to support them. As for the birds, though the branches they rest on may break, they never fall, but easily fly through the air to any other tree. For the branches are not their permanent resting places but only temporary ones. They entirely rely on their wings and the air. In the same way, men, Devas and Brahmas who have become Ariya and are freed from the hallucination of Wrong Views, neither regard their bodies as their Atta or Self, nor rely upon them. They have in their possession permanent resting places, such as Nibbana which is the entire cessation of all tumbling existence. They also possess the very mighty wings of the Noble Eightfold Path which are able to bear them to better existences.

What has been said is concerning the distinction between the two Gatis, i.e., the Putthujjana-gati and the Ariya-gati.

THE TWO SACCAS OR THE TWO TRUTHS

    • Sacca or Truth is the constant faithfulness or concordance of the term which names a thing, to or with that thing’s intrincic nature.

It is of two kinds, to wit:

        1. Sammuti-sacca, conventional or relative truth.
        2. Paramattha-sacca, or ultimate Truth.

    Of the two, conventional truth is the truthfulness of the customary terms used by the great majority of people, such as “Self exists”, “a living soul exists” “men exist”, “Devas exist”, “Sakkas exist”, “elephants exist”, “head exists” and so on. This conventional truth is the opposite of untruth, and so can overcome it. It is not a lie or an untruth when people say:

“There probably exists an immutable, permanent, one continuous self or living soul which is neither momentarily rising nor passing away throughout one existence,” for this is the customary manner of speech of the great majority of people who have no intention whatever of deceiving others. But according to ultimate truth, it is reckond a Vippallasa or hallucination which erroneously regards impermanent as permanent and non-self as self. So long as this erroneous view remains undestroyed, one can never escape from the evils of Samsara, the wheel of life. All of the foregoing alike holds good when people say “a person exists” and so on.

Ultimate truth is the absolute truthfulness of assertion or negative in full and complete accordance with what is actual, the elementary, fundamental qualities of phenomena. Here stating such truth in affirmative form, one may say:”The element of solidity exists”, “the element of extension exists”, “the element of cohesion exists”, “the element of kinetic energy exists”, “mind exists” “consciousness exists”, “contact, feeling and perception exist”, “material aggregates exist” and so on. And expressing such truth in a negative form, it can be said: “No self exists”, “no living soul exists”, no person exists”, “no being exists”, “neither does an elephant exist”, “nor do hands, nor legs, nor any members of the body exist”, “neither does a man exist nor a Deva” and so on. In saying here “No self exists” “no living soul exists” we mean that there is no such ultimate entity as a self or living soul which persists unchanged during the whole term of life, without momentarily coming to be and passing away. In the expression: “No being exists” and so forth, what is meant is that nothing actually exists but material and mental elements. These elements are neither persons nor beings, nor men, nor Devas etc. Therefore there is seperate being or person apart from the elements. The ultimate truth is the diametrical opposite of the hallucination, and so can confute it. One who is thus able to confute or reject the hallucination can escape from the evils of Samsara, the evolution of life.

According to conventional truth, a person exists, a being exists; a person or a being continually transmigrates from one existence to another in the ocean of life. But to ultimate truth, neither a person nor a being exists, and there is no one who transmigrates from one existence to another. Here, it may be asked: “Do not these two truths seem to be as poles asunder?” Of course they seem to be so. Nevertheless we may bring them together. Have we not said: “According to conventional truth” and “according to ultimate truth”? Each kind of truth accordingly is truthful as regards its own mode of expression. Hence if one man should say that there exists a person or a being according to conventional truth, the other to whom he speaks ought not to contradict him, for these conventional terms describe what apparently exists. And likewise, if the other says there exists neither a person nor a being, according to ultimate truth, the former ought not to deny this, for in the ultimate sense, material and mental phenomena alone truly exist and in strict reality they know no person or being. For example: Men dig up lumps of earth from certain places, pound them into dust, knead this dust with water into clay, and from this clay make various kinds of useful pots, jars and cups. Thus there exist various kinds of pots, jars and cups in the world. Now when discussion takes place on this subject, if it were asked: “Are there earthen pots and cups in this world?” The answer, according to the conventional truth should be given in the affirmative, and according to the ultimate truth, in the negative, since this kind of truth admits only the positive existence of earth out of which the pots and so forth were made. Of these two answers the former requires no explanation in as much as it is an answer according to the established usage; but as regards the latter, some explanation is needed. In the objects that we called “earthen pots” and “earthen cups”, what really exists is only earth; not pots nor cups, in the sense of ultimate truth: because the term “earth” applies properly not to pots and cups but to actual substantial earth. There are also pots and cups made of iron brass, silver, and gold. These cannot be called earthen pots and cups, since they are not made of earth. The term “pots” and “cups” also are not terms descriptive of earth but of ideas derived from the appearance of pots and cups, such as their circular or sperical shape and so on. This is obvious, because the terms “pots” and “cups” are not applied to the mere lumps of earth which have no shape or form of pots and cups. Hence it follows that the term “earth” is not a term descriptive of pots and cups, but of real earth; and also the terms “pots” and “cups” are not terms descrptive of earth but of pictorial ideas (santhana-pannati) which have no separate elementary substance other than the dust of clay, but are mere conceptions presented to the mind by the particular appearance, form, and shape of the worked-up clay. Hence the negative statement according to the ultimate truth, namely, that “no earthen pots and cups exist” ought to be accepted without question.

Now we come to the analysis of things in the ultimate sense. Of the two kinds of ultimate phenomena, material and mental, as mentioned above, the former is of twenty-eight kinds:

        • (I) The four great essential elements, viz:
          • 1. The element of solidity.
          • 2. The element of cohesion, or the holding, the fluid.
          • 3. The element of kinetic energy.
          • 4. The element of motion.
        • (II) The six bases, viz:
          • 5. The eye basis
          • 6. The ear basis
          • 7. The nose basis
          • 8. The tongue basis
          • 9. The body basis
          • 10. The heart basis
        • (III) The two sexes, viz:
          • 11. The male sex
          • 12. The female sex
        • (IV) One species of material quality of life, viz:
          • 13. The vital force
        • (V) One species of material quality of nutrition, viz:
          • 14. Edible food
        • (VI) The four sense fields, viz:
          • 15. Visible form
          • 16. Sound
          • 17. Odour
          • 18. Savour

    These eighteen species are called Jatarupani or genetic material qualities, as they possess the power of production.

        • (VII) One species of material quality of limitation, viz:
          • 19. The element of space
        • (VIII) The two communications, viz:
          • 20. Intimation through the body
          • 21. Intimation through speech
        • (IX) The three plasticities, viz:
          • 22. Lightness
          • 23. Pliancy
          • 24. Adaptability
        • (X) The four salient features, viz:
          • 25. Integration
          • 26. Continuance
          • 27. Decay
          • 28. Impermanence or death.

    These last ten species are called Ajatarupani or non-genetic material qualities, as they do not possess the power of production.

FIFTY-FOUR KINDS OF MENTAL PHENOMENA

    • There are 54 kinds of mental phenomena.

Citta: mind or consciousness;
Cetasika: mental properties or concomitants, fifty-two in number and
Nibbana: Getting out of the circle of existences;

(Nibbana is here reckoned as a mental phenomenon, not from the subjective, but from the objective point of view.) Citta means the the faculty of investigating an object (aramana) or the faculty of taking possession of an object, or the faculty of knowing an object, or the faculty of being conscious of an object.

Cetasikas are characters of consciousness, or mental properties born of mind, or concomitants of mind.

Nibbana means freedom from every kind of infelicity.

        • (I) CONSCIOUSNESS is divided into six classes:
          1. Consciousness of sight
          2. Consciousness of sound
          3. Consciousness of smell
          4. Consciousness of taste
          5. Consciousness of touch
          6. Consciousness of mind.
          1. The Consciousness arising at the eye-basis is called the consciousness of sight, and has the function of seeing.
          2. The Consciousness arising at the ear-basis is called the consciousness of sound, and has the function of hearing.
          3. The Consciousness arising at the nose-basis is called the consciousness of smell, and has the function of smelling.
          4. The Consciousness arising at the tongue-basis is called the consciousness of taste, and has the function of tasting.
          5. The Consciousness arising at the body-basis is called the consciousness of touch, and has the function of touching.
          6. The Consciousness arising at the heart-basis is called consciousness of mind. In the Arupa-loka, however, mind-consciousness arises without any basis. The mind-consciousness is again subdivided into four kinds.
          • a) Kama-consciousness
          • b) Rupa-consciousness
          • c) Arupa-consciousness
          • d) Lokuttara-consciousness
          • a) Of these, Kama-consciousness is that which lies within the jurisdiction of desire prevailing in Kama-loka (Kama-tanha) and is fourfold, thus: Moral (kusala), Immoral (akusala), Resultant (vipaka), and Ineffective (kriya).
          • b) Rupa-consciousness is the jhanic or estatic mind which has become free from Kama-desire but still remains within the jurisdiction of the desire prevailing in Rupa loka (Rupa-tanha) and it is threefold, thus:
            • Moral,
            • Resultant,
            • Ineffective.
          • c) Arupa consciousness is also the jhanic or estatic mind which has become free from Rupa-desire, but still remains within the jurisdiction of the desire prevailing in the Arupa-loka (Arupa-tanha), and it also is threefold, thus:
            • Moral,
            • Resultant,
            • Ineffective.
          • d) Lokuttara, or transcendental consciousness is the noble mind (Ariya-citta) which has become free from the threefold desire, and has transcended the three planes, Kama, Rupa and Arupa. It is of two kinds, thus: Noble consciousness in the Path, and Noble consciousness in the fruition.
        • II) FIFTY-TWO KINDS OF CETASIKA Mental properties are of 52 kinds.
          • a) The Seven Common Properties (Sabba cittaka), so called on account of being common to all classes of consciousness, viz:
            1. phassa (contact)
            2. vedana (feeling)
            3. sanna (perception)
            4. cetana (volition)
            5. ekaggata (concentration of mind)
            6. jivita (psychic life)
            7. manasikara (attention)
          • b) The six Particulars (pakinnaka) so called because they invariably enter into composition with consciousness, viz:
            1. vitakka (initial application)
            2. vicara (sustained application)
            3. viriya (effort)
            4. piti (pleasurable interest)
            5. chanda (desire-to-do)
            6. adhimokkha (deciding).

            The above thirteen kinds (a) and (b) are called Mixtures (vimissaka), or better, as rendered by Shwe Zan Aung “Un-morals”, as they are common to both moral and immoral consciousness in composition.

          • c) The fourteen Immorals (papa-jati), viz:
            1. lobha (greed)
            2. dosa (hate)
            3. moha (dullness)
            4. ditthi (error)
            5. mana (conceit)
            6. issa (envy)
            7. macchariya (selfishness)
            8. kukkucca (worry)
            9. ahirika (shamelessness)
            10. anottappa (recklessness)
            11. uddhacca (distraction)
            12. thina (sloth)
            13. middha (torpor)
            14. vicikiccha (perplexity).
          • d) The twenty-five Morals (kalayana-jatika), viz:
            1. alobha (disinterestedness)
            2. adosa (amity)
            3. amoha (reason)
            4. saddha (faith)
            5. sati (mindfulness)
            6. . hiri (modesty)
            7. ottappa (discretion)
            8. tatramajjhattata (balance of mind)
            9. kayapassaddhi (composure of mental properties)
            10. cittapassadhi (composure of mind)
            11. kayalahuta (buoyancy of mental properties)
            12. cittalahuta (buoyancy of mind)
            13. Kayamuduta (pliancy of mental properties)
            14. citta muduta (pliancy of mind)
            15. kayakammannata (adaptability of mental properties)
            16. cittakammannata (adaptability of mind)
            17. kayapagunnata (proficiency of mental properties)
            18. cittapagunnata (proficiency of mind)
            19. kayujkata (rectitude of mental properties)
            20. cittujukata (rectitude of mind)
            21. sammavaca (right speech)
            22. sammakammanta (right action)
            23. sammaajiva (right livelihood)
              (the immediately preceding three are called the Three Abstinences)
            24. karuna (pity)
            25. mudita (appreciation)
              (the last two are called the two Illimitables or Appamanna).
          1. Phassa means contact, and contact means the faculty of pressing the object (arammana), so as to cause the agreeable or disagreeable sap (so to speak) to come out. So it is the main principle or prime mover of the mental properties in the uprising. If the sap cannot be squeezed out, then all objects (arammana) will be of no use.
          2. Vedana means feeling, or the faculty of tasting the sapid flavour thus squeezed out by the phassa. All creatures are sunk in this vedana.
          3. Sanna means perception, or the act of perceiving. All creatures become wise through this perception, if they perceive things with sufficient clearness in accordance with their own ways, custom, creed, and so forth.
          4. Cetana means volition or the faculty of determining the activities of the mental concomitants so as to bring them into harmony. In the common speech of the world we are accustomed to say of one who supervises a piece of work that he is the performer or author of the work. We usually say: “Oh, this work was done by So-and-so”, or “This is such and such a person’s great work”. It is somewhat the same in connection with the ethical aspects of things. The volition (cetana) is called the doer (kamma), as it determines the activities of the mental concomitants, or supervises all the actions of body, of speech, and of mind. As every kind of prosperity in this life is the outcome of the exertions put forth in work performed with body, with speech and with mind, so also the issues of new life or existence are the results of the volition (asynchronous volition is the name given to it in the Patthana, and it is known by the name of Kamma in the actions of body, speech and mind) performed in previous existences. Earth, water, mountains, trees, grass and so forth, are all born of Utu, the element of warmth and they may quite properly be called the children or the issue of the warmth- element. So also living creatures may be called the children or the issue of volition, or what is called Kamma-dhatu, as they are all born through Kamma.
          5. Ekaggata means concentration of mind. It is also called Right Concentration (samadhi). It becomes prominent in the Jhanasampatti the attainment of the supernormal modes of mind called Jhana.
          6. Jivita means the life of mental phenomena. It is pre-eminent in preserving the continuance of mental phenomena.
          7. Manasikara means attention. Its function is to bring the desired object into view of consciousness.These seven factors are called Sabba-cittika, Universal Properties, as they always enter into the composition of all consciousness.
          8. Vitakka means the initial application of mind. Its function is to direct the mind towards the object of research. It is also called Sankappa (aspiration), which is of two kinds, viz., Sammasankappa or Right Aspiration, Micchasankappa or Wrong Aspiration.
          9. Vicara means sustained application. Its function is to concentrate upon objects.
          10. Viriya means effort of mind in actions. It is of two kinds, right effort and wrong effort.
          11. Piti means pleasurable interest of mind, or buoyancy of mind or the bulkiness of mind.
          12. Chanda means desire-to-do, such as desire-to-go, desire-to-say, desire-to-speak, and so forth.
          13. Adhimokkha means decisions, or literally, apartness of mind for the object; that is, it is intended to connote the freedom of mind from the wavering state between the two courses; “Is it?” or “Is it not?”These last six mental properties are not common to all classes of consciousness, but severally enter into their composition. Hence they are called Pakinnaka or Particulars. They make thirteen if they are added to the Common Properties; and both, taken together are called Vimissaka (mixtures) as they enter into composition both with moral and immoral consciousness.
          14. Lobha ethically means greed, but psychically it means agglutination of mind with objects. It is sometimes called Tanha (craving), sometimes Abhijjha (covetousness), sometimes Kama (lust) and sometimes Raga (sensual passion).
          15. Dosa in its ethical sense is hate, but psychically it means the violent striking of mind at the object. It has two other names i.e. Patigha (repugnance), and Byapada (ill-will).
          16. Moha means dullness or lack of understanding in philosophical matters. It is also called Avijjha (nescience), Annana (not knowing) and Adassana (not-seeing).The above three just mentioned are called the three Akusalamula, or the three main immoral roots, as they are the sources of all immoralities.
          17. Ditthi means error or wrong seeing in matters of philosophy. It takes impermanence for permanence, and non-soul for soul, and moral activities for immoral ones; or it denies that there are any results of action, and so forth.
          18. Mana means conceit or wrong estimation. It wrongly imagines the name-and-form (nama-rupa) to be an “I”, and estimates it as noble or ignoble according to the caste, creed, or family, and so on, to which the person belongs.
          19. Issa means envy, or disapprobation, or lack of appreciation, or absence of inclination to congratulate others upon their success in life. It also means a disposition to find fault with others.
          20. Macchariya means selfishness, illiberality, or unwillingness to share with others.
          21. Kukkucca means worry, anxiety, or undue anxiousness for what has been done wrongly, or for right actions that have been left undone. There are two wrongs in the world, namely, doing sinful deeds and failing to do meritorious deeds. There are also two ways of representing thus “I have done sinful acts”, or “I have left undone meritorious acts, such as charity, virtue, and so forth.” “A fool always invents plans after all is over”, runs the saying. So worry is of two kinds, with regard to viciousness, to sins of ommissions and sins of commission.
          22. Ahirika means shamelessness. When a sinful act is about to be committed, no feeling of shame such as “I will be corrupted if I do this”, or “Some people and Devas may know this of me”, arise in him who is shameless.
          23. Anottapa means utter recklessness as regards such consequences, as Attanuvad-abhaya (fear of self-accusations like: “I have been foolish; I have done wrong”, and so forth), Paranuvadabhaya (fear of accusations by others); Dandabhaya (fear of punishments in the present life inflicted by the rulers); Apayabhaya (fear of punishments to be suffered in the realms of misery).
          24. Uddhacca means distraction as regards an object.
          25. Thina means slothfulness of mind; that is, the dimness of the mind’s consciousness of an object.
          26. Middha means slothfulness of mental properties that is, the dimness of the faculties of each of the mental properties, such as contact, feeling and so forth.
          27. Vicikiccha means perplexity, that is, not believing what ought to be believed.The above fourteen kinds are called Papajati or Akusala-dhamma, in fact, they are real immoralities.
          28. Alobha means disinterestedness of mind as regards an object. It is also called Nekkhama-dhatu (element of abnegation or renunciation), and Anabhijha (liberality).
          29. Adosa, or amity in its ethical sense means inclination of mind in the direction of its object, or purity of mind. It is also called Abyapada (peace of mind), and Metta (loving-kindness).
          30. Amoha means knowing things as they are. It is also called Nana (wisdom), Panna (insight), Vijjha (knowledge), Samma-ditthi (right view).These three are called the three Kalayana-mulas or the three Main Moral Roots as they are the sources of all moralities.
          31. Saddha means faith in what ought to be believed. This is also called Pasada (transparence).
          32. Sati means constant mindfulness in good things so as not to forget them. It is also called Dharana (Retention), and Utthana (readiness).
          33. Hiri means modesty which connotes hesitation in doing sinful acts through shame of being known to do them.
          34. Ottappa means discretion which connotes hesitation in doing sinful deeds through fear of self-accusation, of accusation by others, or of punishments in spheres of misery (apayabhaya).
          35. Tatramajjhattata is balance of mind, that is to say, that mode of mind which neither cleaves to an object nor repulses it. This is called Upekkha-brahmavihara (equanimity of the Sublime Abode) in the category of Brahmavihara; and Upekkhasambojjhanga (equanimity that pertains to the factors of Enlightenment) in the Bojjhanga.
          36. Kayapassaddhi means composure of mental properties.
          37. Cittapassaddhi means composure of mind. By composure it is meant that the mental properties are set at rest and become cool, as they are free from the three Immoral (Papa-dhamma) which cause annoyance in doing good deeds.
          38. Kaya-lahuta means buoyancy of mental properties.
          39. Citta-lahuta means buoyancy of mind. By buoyancy it is meant that the mental properties become light, as they are free from the Immorals which weigh against them in the doing of good deeds. It should be explained in the same manner as the rest.
          40. Kaya-muduta means pliancy of mental properties.
          41. Citta-muduta means pliancy of mind.
          42. Kaya-kammannata means fitness of work of mental properties.
          43. Citta-kammannata means the fitness of the mind for work.
          44. Kaya-pagunnata means proficiency of mental properties.
          45. Citta-pagunnata means proficiency of mind. Proficiency here means skilfulness.
          46. Kayujukata means rectitude of mental properties.
          47. Cittajukata means rectitude of mind.
          48. Samma-vaca means Right Speech, that is abstinence from the fourfold sinful modes of speech i.e. lying, slandering, abusive language and idle talk.
          49. Sammakammanta means Right Action, that is abstinence from the threefold sinful acts, i.e. killing, stealing, and unchastity.
          50. Samma-ajiva means Right Livelihood. These three Samma-vaca, Samma-kammanta and Samma-ajiva are called the Triple Abstinences.
          51. Karuna means pity, sympathy, compassion or wishing to help those who are in distress.
          52. Mudita means appreciation of, or congratulation upon or delight in the success of others.
          53. These two are respectively called Karuna-brahmavihara and mudita-brahma-vihara. They are also called Appamanna (illimitables) according to the definition “Appamanesu sattesu bhava ti Appamanna”, that is: “Appamanna is so called because it exists without limit among living beings.”

    Nibbana may be classified into three kinds, viz:- First Nibbana, Second Nibbana and Third Nibbana.

Freeing or deliverance from the plane of misery is the First Nibbana.

Freeing or deliverance from the plane of Kama-loka is the Second Nibbana.

Freeing or deliverance from the planes of Rupa-loka and Arupa-loka is the Third Nibbana.

Consciousness one, Mental Properties fifty-two, Nibbana one, altogether make up fifty-four Mental Phenomena. Thus the twenty eight material phenomena and 54 mental phenomena make up 82 ultimate things which are called Ultimate Facts. On the other hand, Self, Soul, Creature, Person and so forth, are Conventional Facts.

The Four Mahabhutas or the Four Great Essentials

      • Mahabhuta means to develop greatly:

        1. The element of extension is the element of earth; that is the fundamental principle or foundation of matter. It exists in gradations of many kinds, such as, hardness, more hardness, stiffness, more stiffness, softness, more softness, pliability, more pliability, and so on.
        2. The element of cohesion is the element of water, that is, the cohesive power of material qualities whereby they form into mass or bulk or lump. There are apparently many kinds of cohesion.
        3. The element of heat is the element of fire, that is, the power to burn, to inflame, and to mature the material qualities, This maturative quality is of two kinds, namely, the maturative quality of heat and the maturative quality of cold.
        4. The element of motion is the element of wind, that is, the power of supporting or resisting. It is of many kinds, such as supportive, resistive, conveying, vibratory, diffusive, and so on. From these four great Elements all other forms of matter are derived or are born. Or, expressed in another way: All matter is a combination, in one proportion or another, of these four elementary properties.

          The Six Bases

          Basis is that where consciousness generates, arises, develops, or that whereupon it depends.

        5. The eye-basis is the element of the sensorium within the eye- ball where consciousness of sight is generated; and the consciousness of sight connotes the power of seeing various kinds of colours, appearances, forms and shapes.
        6. The ear-basis is the element of the sensorium within the organ of the ear where consciousness of sound is generated, and the consciousness of sound connotes the power of hearing various kinds of sound.
        7. The nose-basis is the element of the sensorium within the nose organ where consciousness of smell is generated, and the consciousness of smell connotes the power of smelling different kinds of odours.
        8. The tongue-basis is the element of the sensorium upon the surface of the tongue where consciousness of taste is generated, and the consciousness of taste connotes the power of tasting many kinds such as sweet, sour, and so forth.
        9. The body-basis is the element of the sensorium locating itself by pervading the whole body within and without from head to foot, where consciousness of touch is generated, and the consciousness of touch connotes the power of feeling or sensing physical contacts.
        10. The heart-basis a kind of very fine, bright, subtle matter within the organ of heart where mind consciousness, comprising sixty- nine classes of the same in number is generated.From these six bases all classes of consciousness are generated and arise.

          The Two Bhavas or Sexes

          Bhava means production or productive principle.

        11. The Itthi-bhava or the female sex is a certain productive principle of matter which produces several different kinds of female appearances and feminine characters.
        12. The Pum-bhava or the male sex is a certain productive principle of matter which produces several different kinds of male appearances and masculine characters.The two sexes respectively locate themselves in the bodies of male and female, like the body-basis pervading the entire frame, from the sole of the foot to the top of the head within and without. Owing to their predominant features the distinction between masculinity and feminity is readily discerned.

          Jivita-Rupa or Material Quality of Life

        13. Jivita means life, that is, the vital force which controls the material qualities produced by Kamma and keeps them fresh in the same way that the water of a pond preserves the lotus plant therein from decay and so informs them as to prevent from withering. The common expressions of ordinary speech, “a being lives” or “a being dies” are descriptive merely of the presence or absence of this material quality of life. When it ceases forever with reference to a particular form, we say “a being dies” and we say “a being is living” so long as it continues to act in any particular form. This also locates itself by permeating the whole body.

          Ahara-Rupa or the Material Quality of Nutrition

        14. Ahara-Rupa means element of essential nutriment that chiefly nourishes or promotes the growth of material qualities. Just as the element of water that resides in earth or that falls from the sky, nourishes trees or plants or mainly promotes their growth or helps them to fecundate, develop and last long; so also this material quality of nutrition nourishes or mainly helps the four kinds of bodies or matter produced by the four causes namely, kamma, mind, temperature and food, to fecundate and grow. It is the main supporter of the material quality of life, so that undertaking various kinds of work in the world for the sake of getting one’s daily food, is called a man’s living or livelihood.

          Gocara-Rupas or the Four Sense-Fields

          Gocara means sense-field or object of the five senses.

        15. The object “visible form”, is the quality of colour or of shape of various objects.
        16. The object “sound” is the quality of sound itself.
        17. The object “odour” is the quality of scent or smell.
        18. The object “savour” is the quality of savour or taste. Mention is not made here of touch or the tangible, as it consists in the Great Essentials or Elements. It is of three kinds, Viz., Pathavi-potthabba or extension tangible, Tejo-potthabba or temperature tangible. Vayo- potthabba or movement tangible. Counting in the tangible also we thus get five sense-fields in all. Of these, visible form is the object of eye; sound, of ear; odour, of nose; savour, of tongue; and the tangible, of body.

          Akasa-Dhatu or Material Quality of Limitation

        19. Akasa-dhatu means the element of space. In a heap of sand there is a space between each particle of sand. Hence we may say that there are as many spaces as there are particles of sand in the heap; and we can also distinguish the particles of sand from one another. When the heap is destroyed the particles of sand are scattered about, and the space enclosed between them disappears also. Similarly, in very hard lumps of stone, marble, iron, and metal, there are innumerable atoms and particles of atoms which are called kalapas or groups. Into every finest, smallest particle of an atom there enters at least these following eight qualities of matter, i.e., the Four Essentials and colour, odour, savour, and nutritive essence. And each group is seperated by the element of space which locates itself between them. Therefore there is at least as much of space as there is of the matter of the lump. It is owing to the existence of this space that lumps of stone and iron can be broken up, or cut into pieces, or pounded into dust, or melted.

          The Two Vinnati-Rupa or Modes of Communications

          Vinnatti-rupa means mode of communication or sign employed to communicate the willingness, intention, or purpose, of one person to the understanding of another.

        20. Kaya-vinnatti is that peculiar movement of body by which one’s purpose is made known to others.
        21. Vaci-vinnatti is that peculiar movement of sounds in speech by which one’s purpose is made known to others.Those who cannot see the minds of others know the purpose, the intention, the willingness, of others through the use of these two modesof communication or Vinnatti-rupas. These two are employed not only in communicating one’s purpose or intention to the understanding of another, but also in moving the parts of the body while walking, and so forth, according to one’s own will; as also in learning by heart, reading to one-self, and so forth.

          The Three Vikara-Rupas or the Three Plasticities

          Vikara means the peculiar expression or distinctive condition of the Jata-rupas, the genetic material qualities.

        22. Lahuta is the lightness of the material quality.
        23. Muduta is the pliancy of the material quality.
        24. Kammannata is the adaptability of the two media of communication. When one of the Four Great Essentials falls out of order and becomes disproportionate to the rest in any parts of the body, these parts are not light as usual in applying themselves to some work, but tend to become heavy and awkward; they are not pliable as usual, but tend to become hard, coarse and rigid; they are not as adaptable as usual in their movements in accord with one’s will, but tend to become difficult and strained. Likewise when the Essentials are out of order, the tongue, the lips, are not adaptable according to the wish in speaking, but become firm and stiff. When the Four Great Essentials are in good order and the parts of the body are in sound health, the matter of the body (rupa) is said to be in possession of these qualities, i.e. lightness, pliancy, and adaptability, which are called the three plasticities (vikara-rupas).

          The Four Lakkhana-Rupas or the Four Salient Features

          Lakkhana means salient feature or mark by means of which it is decisively known that all material and mental qualities are subject to impermanence.

        25. Upacaya-rupa means both integration and continuance of integration, of which the former may be called Acaya (initial integration) and the latter Upacaya (sequent integration).
        26. Santati-rupa means continuance. From the cessation of sequent integration to the commencement of decay the phenomenon continues without any increase or decrease. And such a continuous state of material phenomenon is called Santati or Pavatti (Prolongation). The production (jati) of the groups of material qualities alone, is described by the three names of Acaya, Upacaya and Santati.
        27. Jarata is the state of growing old, of decline, of maturity, ripeness (in the sense of being ready to fall), decayedness, caducity, rottenness, or corruption.
        28. Aniccata means impermanence, death, termination, cessation, brokenness or the state of disappearing. (It is our Ledi Sayadaw’s style in writing to express an idea by means of as many synonymous terms as he can collect and a translator, such as I, who has not fully attained the mastery of the language in which the treasures of Burmese literature are to be deposited, can with difficulty furnish the translation with a sufficient number of appropriate terms).

    A plant has five periods, the Acaya period, the Upacaya period, the Santati period, the the Jarata period, and the Aniccata period. It is first generated then grows up gradually or develops day by day and after the cessation of growth it stands for sometime in the fully developed state. After that it begins to decay and at last it does and disappears leaving nothing behind. Here the primary generation of the material qualities is called

acaya

    • period; the gradual growth or development, the

upacaya

    • period; and their standing in their fully developed state, the

santati

    • period. However, during these three periods there are momentary decays (khanika jarata) and momentary decays (khanika jarata) and momentary deaths (khanika-aniccata), but they are not conspicuous.

The declining of the plant is called jarata period. During the period of decline there are momentary births (khanikajati) and momentary deaths (khanikamarana), but they are also inconspicuous.

(The Commentator of the “Dhammasangani” in his Athasalini, explains this by an illustration of a well dug out on the bank of a river. The first gushing out of water in the well, he says, is like the Acaya of the material phenomenon; the flushing up or the gradual increasing or the rising up of water to the full, is like the Upacaya; and the flooding is like the Santati. Tr.)

The death of the plant and the final disappearance of all its constituent is called the aniccata period. During what we call death there are also momentary births and decays but they are invisible. The five periods allotted to what is apparent to the view are shown here only in order to help one to grasp the idea of Lakkhana rupas.

In a similar manner we may divide, in the life of a fruit tree, the branches, the leaves, the buds, the flowers, and the fruits into five periods each. A fruit can be divided into five periods thus: the first period of appearance, the second period of growth or development, the third period of standing, the fourth period of ripening and decaying, and the fifth period of falling from the stem or total destruction or final disappearance.

Just as we get five periods in the life of plants so is it with all creatures and also with all their bodily parts, with their movements or bodily actions such as going, coming, standing, sitting, with their speech and with their thought. The beginning, the middle, and the end are all to be found in the existence of every material thing.

The Four Producers or Generators of Material Phenomena

    • There are four kinds of producers which produce material phenomena:-

      1. Kamma
      2. citta
      3. utu
      4. ahara

Kamma means moral and immoral actions committed in previous existences.

Citta means mind and mental concomitants existing in the present life.

Utu means the two states of Tejo-dhatu, the fire-element, i.e., heat (unha-tejo) and cold (sita-tejo).

Ahara means the two kinds of nutritive essence, internal nutriment that obtains from the time of conception and external nutriment that exists in edible food.

Out of the twenty-eight species of material qualities, the nine species, i.e., the six bases, two sexes, and life, are produced only by Kamma. The two media of communications are produced only by Citta.

Sound is produced by Citta and Utu. The three plasticities are produced by Citta, Utu, and Ahara. Of the remaining thirteen, excluding Jarata (decay) and Aniccata (impermanence), the eleven–comprising the Four Great Essentials, nutriment, visible form, odour, savour, the element of space, integration, and continuance are produced by the four causes. These eleven always appertain severally to the four classes of phenomena produced by the four causes. There are no phenomena that enter into composition without these. Material phenomena enter into composition with these, forming groups of eight, nine, and so forth, and each group is called Rupa-Kalapa.

As to the two salient features, decay and impermanence, they exclude themselves from the material qualities born of the four causes as they disorganise what has been produced.

CAUSES OR ORIGINS

    • Of these eighty-two ultimate things

Nibbana

    • , inasmuch as it lies outside the scope of birth (Jati), does not not need any originator for its arising; neither does it need any cause for its maintenance since it also does not come within the range of decay and death (Jara-Marana). Hence

Nibbana

    • is unconditioned and unorganized. But, with the exception of

Nibbana

    • , the eighty-one phenomena, both mental and material, being within the spheres of birth, decay and death, are conditioned and organized things.

Among the four causes already dealt with in connection with the material qualities, Kamma is merely an originator and Citta (mind) is simply a stimulus. The physical body develops, stands, and is maintained by the power of the warmth element called Utu and by the power of the essence of nutriment. If the forces of the latter two come to an end, the forces of the former two also can no longer operate but cease simultaneously.

In the case of trees, for example, the seeds are only their origins. They grow, develop, and are maintained by means of the elements of earth and water. If these two principles fail them, the power of the seed also fails along with them. Here the physical body is like the tree; Kamma is like the seed; the warmth-element, or what is called Utu is like the earth; the nutritive essence is like the rain-water, which falls regularly at proper seasons; and mind is like the atmosphere and the heat of the sun, both of which give support from outside.

With regard to the causes of mind and mental properties, three things are needed for the arising of Resultants; a past kamma, a basis to depend upon, and an object. The first is like the seed of the tree, the basis is like the earth, and the object is like the rain- water.

Two things are necessary for the arising of each of the mental phenomena of the Morals, the Immorals and the Ineffectives, :- a basis to depend upon, and an object. However, to be more detailed, full rational exercise of mind (yonisomanasikara) is needed for the Morals, and defective irrational exercise of mind (ayoniso-manasikara) for the Immorals. The Ineffectiveness which have apperceptional functions have the same causes as the Morals. As for the two classes of consciousness called “Turning towards”, if they precede the Morals, they have the same causes as the Morals and if they precede the Immorals they have the same causes as the Immorals. Here yoniso-manasikara means proper exercise of reason, and ayoniso-manasikara means improper exercise of reason. These are the functions of the two classes of consciousness called Avajjana, “Turning towards.” On seeing a man, if the manasikara be rationally utilized, moral consciousness arises; and if the manasikara be irrationally utilized, immoral consciousness arises. There is no particular object which purely of itself will cause to arise only a moral consciousness, or only an immoral consciousness. The process of the mind may be compared to a boat of which the Avajjana-citta or “Turning-towards-thought” is the helmsman, so also the occurrence of the moral and the immoral consciousness lies entirely in the hands of Avajana.

What the seed is to the tree, that the Manasikara is to the Morals and the Immorals. What the earth is to a tree, that their “Basis” is to the Morals and Immorals. While what the rain-water is to a tree, that their “object” is to the Morals and Immorals.

We will now set forth the causes in another way.

Each of the six classes of consciousness has four causes. For the arising of the consciousness of sight there is needed Cakkhu-vatthu, Ruparammana, Aloka and Manasikara. Of these, Manasikara is the name of the Avajjana-citta which turns the process of mind in the direction of the object of sight. Aloka means light. Unless there is light, the function of seeing will not take place, nor the process of cognition. Cakkhu-vatthu means eye-basis; and Ruparammana means object of sight, literally, form-object.

For the arising of the consciousness of Sound, there is needed Sota-vatthu (ear-basis) Sadda-rammana (object of sound), Akasa and Manasikara. Here Akasa means the space through which sound is communicated to the ear. The function of hearing can take place only when it is present; the process of ear-door cognitions also occurs only when hearing takes place.

For the arising of the consciousness of smell, there is needed Ghana-vatthu (nose basis), Gandharammana (object of smell), Vata and Manasikara. Here Vata means the air in the nose or the inhaled air. If this is not present, odours cannot come into contact with the nose-basis, and consequently the function of smelling and the nose-door cognitions cannot take place.

For the arising of the consciousness of taste, there is needed Jivha-vatthu (tongue-basis), Rasarammana (object of taste), Apa and Manasakira. Here Apa means wetness of the tongue. If the tongue is dry, the savour or sapidity cannot come into contact with the tongue-basis, and consequently the function of tasting and the tongue-door cognitions cannot take place.

For the arising of the consciousness of touch, there is needed Kaya-vatthu (body basis), Photthabbarammana (object of touch), Thaddha and Manasikara. Here Thaddha means the quality of the object of touch, i.e., the degree of coarseness of it. Only a some- what coarse touch can make an impression upon the body-basis. If the object of touch is too subtle, it cannot impinge upon the body-basis. And unless there is impingement, neither consciousness of touch nor the body-door, cognitions can arise.

For the arising of the consciousness of mind, there is needed Hadaya-vatthu (heart-basis), Dhammarammana (object of thought) Manodvara (mind-door), and Manasikara. Of these, Dhammarammana means all objects comprising all material qualities other than the five-fold objects, all mental qualities, all ideas, and Nibbana. As a matter of fact, the five-fold objects (form, sound, smell, taste and touch) are also the objects of consciousness of mind, but in order to set forth what is not related to the five doors, or five senses, only thought-objects are mentioned here. Mano-dvara or mind-door means the continuum of sub-consciousness. Though the heart- basis is the place where consciousness of mind arises, since it does not possess the appropriate kind of sensuous organs, the impressions of objects cannot appear in it, hence they have to appear in the mind-door only.

The Two Abhinnanas or THE TWO SUPER-KNOWLEDGES

Abhinnana

    • means super-knowledge, or the faculty of knowing pre-eminently beyond that of ordinary mankind. It is of two kinds,

Samatha-abhinnana

    • and

Dhamma-abhinnana

    • .

Samatha-abhinnana

    • means super-knowledge acquired through the carrying out of the exercises in Calm (Samatha). It is of five different kinds:-

      1. Iddhividha-abhinnana
      2. Dibbasota-abhinnana
      3. Cetopariya-abhinnana
      4. Pubbenivasa-abhinnana
      5. Yathakammupaga-abhinnana

The first is the supernormal powers of passing through the air, sinking into the earth, by oneself creating wonderful things, transforming oneself into different personalities.

The second is extreme sensitiveness of hearing such as is possessed by Celestial beings.

The third is the supernormal knowledge of others’ thought.

The fourth is the supernormal knowledge of previous existences.

The fifth is the supernormal knowledge of living beings and of the kammas in accordance with which they are thrown down into the various spheres of existence; it resembles such supernormal vision as is possessed by Celestial beings.

Dhamma-abhinnana means the insight by which are discerned all the things of ultimate truth mentioned in the section on the Truths, together with their respective characteristics beyond the range of conventional truth. It is divided into three kinds:-

      1. 1. Sutamaya-nana, knowledge acquired by learning.
      2. 2. Cintamaya-nana, knowledge acquired by reasoning.
      3. 3. Bhavanamaya-nana, knowledge acquired by contemplation.

The last of the three is again subdivided into two:-

        1. 1. Anubodha-nana
        2. 2. Pativeda-nana

    Of these last two, the former is the triple insight into Impermanence, Infelicity, and No-soul, or it is the insight into things with all their characteristics as they truly are. The latter is the transcendental knowledge of the Four Paths. By this knowledge, which can dispel the darkness of the defilements (kilesa) such as error, perplexity, and so forth, those who have attained the Paths are brought into the light.

The Three Parinnas

Parinna

    • means profound knowledge. It is of three kinds, viz:-

      1. Nata-parinna, Autological knowledge.
      2. Tirana-parinna, Analytical knowledge.
      3. Pahana-parinna, Dispelling knowledge.

Nata-parinna means a profound and accurate discernment of mental and material phenomena with all their proximate causes, and also of Nibbana, as shown in the previous sections on the Truths and the Causes. It discerns things deeply by means of Dhamma-abhinnana (philosophical knowledge) in their ultimate aspects, dispelling all merely pictorial ideas or representations (santhana-pannatti) such as hair, hair of the body, and so forth. Even if all of these are not discerned, if only the Four Great Essentials out of twenty-eight material phenomena are discerned accurately in the aforesaid manner, it may be said that the function of Nata-parinna as regards Rupa(form), is accomplished. As regards Nama, the mental side, if only four of the mental things, i.e., mind, feeling, perception, and volition, are thoroughly discerned in the aforesaid manner, it may also be said that the function of Nataparinna as regards Nama is fulfilled. If Nibbana can also be discerned as shown above the function ofNata-parinna would be fully realized.

Tirana-parinna means a profound and accurate discernment of momentary phenomena (both mental and material) with insight into waxing and waning, by skilfully dissecting the continuity of mentals and materials (Nama and Rupa) into momentary ultimates. It is of three kinds:-

      1. Anicca-parinna
      2. Dukkha-parinna
      3. Anatta-parinna.

Of these three, Anicca-parinna means either a perfect or a qualified knowledge of the law of death (marana). Here by death is meant the two kinds of the same, conventional death (sammutimarana) and the ultimate death (paramatthamarana). Of these two terms, by conventional death we mean that kind of death concerning which we are accustomed to say, according to the conventional truth, that “to die some time is unavoidable for every living person or every living creature”. By ultimate death we mean the momentary death of mental and material phenomena which occurs innumerable times even in one day. The former neither possesses the real salient feature of Impermanence, nor does it lie properly within the domain of anicca-parinna, but only of the recollection of death (marananussati). In fact, it is only the latter, ultimate death, which exhibits the salient feature of Impermanence, and lies within the domain of Anicca-parinna.

Dukkha-parinna means either a perfect or a qualified knowledge of the intrinsic characteristic Ill or infelicity. Here Ill is of two kinds:-

      1. Vedayita-dukkha (Pain-feeling ill).
      2. Bhayattha-dukkha (Fear producing ill).

Of these two, by Vedayita-dukkha, bodily and mental pains are meant; and by bodily pain is meant the unbearable, umpleasant pain that comes to the various parts of the body; while mental pain means such pains as Soka (sorrow), Parideva (lamentation), Domanassa (grief), Upayasa (despair), which are experienced by mind. Bhayattha-dukkhasare those pains which fall within the sphere of Bhaya-nana (knowledge of things as fearful), and of the Adinavanana (knowledge of things as dangerous): Jati-dukkha (ill of birth), Jara-dukkha (ill of decay), Marana-dukkha (ill of death). Sankhara-dukkha (ill of conditionality), and Viparinama-dukkha (ill of changeability), which will be explained afterwards.

Here is an illustration to show the difference between the vedayita-dukkha and bhayattha-dukkha. A man has a dangerous disease. He has to live on a simple diet, such as vegetables and fruit, so as to keep himself healthy and the disease in a subdued condition. If he takes rich diet, such as poultry, fish, meat, and confectionery, even though a sense of comfort and enjoyment may accompany such a dainty meal, after partaking of it he will suffer almost deadly pain for the whole of that day or maybe for many days from indigestion, which will cause to arise again in full force the disease that was subsiding. The more dainty the meal was, the longer will he suffer. Now suppose that a friend of his, with a view to acquiring merit, brings him some nicely cooked, buttered rice, fowl, fish, and meat. The man, fearing the agony of pain which he will undergo if he should eat of the meal so well prepared , though only for a few moments, has to thank his friend but decline it, telling him that the meal is too rich for him, and that should he partake of it he would be sure to suffer. In this instance, the richly prepared food is, of course, the pleasurable object (vedayitasukha-vatthu), for it will probably furnish a nice savour to the palate while it is being eaten, which feeling of pleasure is called Vedayitasukha. But to him who foresees that it will cause him such pain as may break down his health, this same food is really an unpleasurable object. He shrinks from and fears it, for he knows that the better the savour the longer he must sufffer; hence the pleasure his palate will derive from the food is to him a real fear-producing ill.

ln the world, he who has not got rid of the error of Ego and become safe against the danger of the dispersion of life (vinipatanabhaya), and its passage to realms of misery, is like the aforesaid man who has the dangerous disease. The existences of men, Devas and Brahmas, and the pleasures experienced therein, are like the richly prepared food and the feeling of pleasure derived from it. The state of being reborn in different existences after death is like the agony which the man has to suffer after the enjoyment of the food.

Here Vedayita-dukkha is synonymous with Dukkha-vedana which is present in the Vedana Triad of Sukhaya-vedanaya-sampayutta- dhamma, Dukkhaya – vedanaya-sampayutta-dhamma,and Adukkhamasukhaya-vedanaya-sampayutta-dhamma. Bhayattha-dukkha is synonymous with Dukkha-saccam and with Dukkham, which is present in the three salient features, Anicca, Dukkha, and Anatta.

Hence, the perfect as well as the qualified knowledge of the intrinsic nature of the ill of the existences of men, Devas and Brahmas, as of the pleasures experienced therein, is called the Dukkha-parinna.

Anatta-parinna means the perfect or the qualified knowledge of things mental and material as possessing the characteristic of No-soul.” By this knowledge of things as no-soul, the Anatta-nanna, all the mental and material phenomena that belong to the ultimate truths are discerned as having no-soul. By it also is discerned the non-personality of the “person” of conventional truth. Neither are persons and creatures discerned as the soul or personality of mental and material phenomena; nor is it discerned that there exists, apart from these, a soul or personality which never dies but transmigrates from one existence to another. If this knowledge attains to its highest degree, it is called Anatta-parinna. The triple Parinna (of’ Anicca, Dukkha, and Anatta), is called Tirana-parinina.

Pahana-parinna means the perfect or the qualified knowledge which dispels hallucinations. It dispels the three Nicca-vippallasas by means of the insight acquired through the contemplation of Impermanence, the three Sukha-vipallasas and the three Subha-vippallasas, by means of the insight acquired through the contemplation of Ill, and the three Atta-vippallasas by means of the insight acquired through the contemplation of No-soul.

(Note by Translator.—Here the three Nicca-vippallasas are :-

      1. Anicce niccanti sannavippallaso,
      2. Anicce niccanti cittavippallaso
      3. Anicce niccanti dihttivippallaso

That is to say : Impermanence is erroneously perceived, thought and viewed as permanence.

The three Sukha-vippallasas are :-

      1. Dukkhe sukhanti sannavippallaso,
      2. Dukkhe sukhanti cittavippallaso,
      3. Dukkhe sukhanti ditthivippallaso.

That is to say: Ill is erroneously perceived, thought, and viewed as pleasure.

The three Subha-vippallasas are :-

      1. Asubhe subhanti sannavippallaso,
      2. Asubhe subhanti cittavippallaso,
      3. Asubhe subhanti ditthivippallaso.

That is to say : Impurity is erroneously perceived, thought, and viewed as purity.

The three Atta-vippallasas are :-

      1. 1. Anattani attati sannavippallaso,
      2. 2. Anattani attati cittavippallaso,
      3. 3. Anattani attati ditthivippallaso.

That is to say : No-soul is erroneously perceived, thought, and viewed as soul.-End of Note By Translator.)

Here Atta or- soul is the supposed underlying essence of a pictorial idea (santhana-pannatti), and Jiva or life is the supposed underlying essence of an aggregate-idea (santati-pannatti).

Of these two delusions, the former may be got rid of by a knowledge of the two kinds of truth, the ultimate and the conventional; but the latter can be got rid of only when the Anicca-parinna reaches its summit.

Here, by Santati is meant the continuum of aggregates of the same kind, and by Nana-santati is meant the continua of aggregates of different kinds.

This santati is of two kinds mental and material. And the continuum of the material variety of aggregate is again sub-divided into four classes, namely, into those produced by Kamma, by mind, by temperature, by food. Each of these four kinds of continua is liable to change if the respective causes of each changes. When changes take place, the change of the continuum, of the Kamma-produced class is not apparent but that of the mind-produced class is very apparent. In the one single act of sitting down only, many movements of the different parts of the body are to be observed. These movements and actions are nothing but the changes in the continua of aggregates. In each aggregate there are three periods: birth, growth-and-decay, and death. Birth is called Jati, growth-and-decay is called Jara, and death is called Marana. In each step taken in the act of walking posture, there are beginning, middle, and end. These are respectively birth, growth-and-decay, and death. Though we say “a step,” this connotes the whole body; that is to say, the whole body undergoes change; the aggregates of the whole body undergo new births, new growth-and-decays, and new deaths. If a hundred steps or a thousand steps are taken in the course of a walk, then, a hundred or a thousand new births, new growth- and-decays, and new deaths take place in the whole body. A step may also be divided into two, as, the lifting-up aggregate and the laying- down aggregate of the foot. And in each single step, birth, growth-and- decay, and death must be noted. The same holds good with regard to all the postures of the body, such as standing, sitting, sleeping, stretching out, drawing in. Only, what is to be understood here is that all tired, wearied, inflammatory, irritative, inflictive, painful states are changes in the continua of aggregates produced by temperature. Both in exhaling and inhaling, beginnings, middles and ends are all discernible. The phase of continuance, of stability in the existence of the aggregates, is immediately followed by decay which, in connection with such matter, is called exhaustion or weariness. It is produced by inflammatory and irritative matter, and through it unbearably painful feelings arise. Then, through these painful feelings, people become aware that exhaustion is present; but they do not apprehend the perpetual growths-and-decays of the continua. Weariness is indeed the name applied to the growth-and-decay of the continua of aggregates which at first spring up strongly and cheerfully; while the end of each of these aggregates is the death of the continuum (santati-marana). In the same manner it is to be understood that there are beginnings, middles, and ends in every aggregate produced by laughter, smiling, gladness, joy, grief, sorrow, lamentation, groans, sobs, greed, hate, faith, love, and so forth. In speaking also it is obvious that every word has its beginning, its middle, and its end, which are respectively the momentary birth, growth-and-decay, and death of speech.

With regard to matter produced by temperature, aggregates arise and cease at every stroke of our fan when, in hot weather, we fan ourselves. In exactly the same way, while we are bathing there arise and cease cool aggregates each time we pour water over ourselves. Tired, fatigued, ailing aggregates, generally speaking, are changes in the temperature- produced continua. Through hot and cold foods we observe different changes in the body which are sometimes due to temperature (utu). The arising, the increasing, and the curing of diseases by unsuitable or suitable food and medicines, are also due to temperature. Even in the mind-produced aggregates, there may also be many changes which are due to temperature. With regard to the aggregates produced by nutritive essence, poverty or abundance of flesh, vigorousness or defect of vital force must be taken into account. By vigorousness of vital force, we mean that as soon as the food taken has entered the stomach, the vital force which pervades the whole body becomes vigorous and is strengthened. Therefore, the most necessary thing for all creatures is to prevent the vital force from failing, and to promote it. What we call getting a living in the world is nothing else but getting regular supplies of food for the maintenance of the vital forces. If people hold that it is of great importance to remain in life, it will be, obvious to them that a sufficient supply of suitable food is also a matter of great importance. It is more necessary to supply food than to increase the blood ; for if the supply of food to the stomach is reduced, all blood and flesh in the body will gradually decrease. The life of the Kamma-produced material qualities, such as the eye, the ear, and so forth, is the javita-rupa, or the vital force which depends upon the supply of food. If the supply of food fails, the whole body, together with the vital force, fails. If the supply of fresh food is suspended for six or seven days, the vital force and all the Kamma produced materials, come to their ends. Then it is said that a being dies. Now it is not necessary to indicate the changes (i.e., the birth, the growth,-and-decay, the death) of the aggregates of the food-produced materials, for they are apparent to every one of themselves.

What has been shown is the growth-and-decay and the death of the continua of material aggregates.

Now come the continua of mental phenomena. They are also very numerous. Every one knows his own mind. There are continua of various kinds of greed, of various kinds of hate, of various kinds of dullness, of various kinds of faith, of various kinds of love. In the single act of sitting only, the arising of various kinds of countless thoughts is recognised by everyone. Each process of thought has its birth, decay, and death. Everyone knows oneself thus: “Greed is rising in me now,” or “Hate is rising in me now’,; or “Greed has ceased in me”; or “Hate has ceased in me.” But it cannot be said that it has ceased forever or that it has come to its final end, for this is only the temporary cessation or death of the process or continuum of thoughts. If circumstances are favourable, they will rise again instantly. What has just been said is in exposition of the decay and death of the mental continuum.

Nata-parianna is relevant to Tirana-parinna, which in turn is relevant to Pahana-irapanna the one sole necessary thing.

Exposition of Tirana-parinna.

    • The three salient marks or features are :

      1. Anicca-lakkhana: The Mark of Impermanence.
      2. Dukkha-lakkhana: The Mark of Ill.
      3. Anatta-lakkhana : The Mark of No-soul.

Anicca-lakkhana or the Mark of Impermanence, is the characteristic of the sphere of Vaparinama and of Annahabhava.

Viparinama means metastasis, that is, a radical change in nature; a change from the present state into that which is not the present state. Annathabhava means subsequent change of mode. If the spheres of Viparinama and Annathabhava are exposed to the view of the mind’s eye, it will be distinctly discerned that the mental and material phenomena which are within the spheres of these two, Viparinama and Annathabhava, are really impermanent things. Therefore we have said: “The anicca-lakkhana or the mark of impermanence, is the characteristic of the sphere of Viparinama and of Annathabhava. When we closely observe and analyze in mind the flame of a lamp burning at night, we take note of the flame together with its five salient features, i.e. birth, growth, continuance, decay, and death. We note that the fire is momentarily arising. This is the birth of a material phenomenon; but it is not fire. We observe that the flame after arising, is constantly developing. This is the growth of the material phenomenon; but it is not fire. We observe that the flame is uninterruptedly continuing in its normal state. This is the continuance of the material phenomenon, but it is not fire. We observe that the flame is dying down. This is the decay of the material phenomenon; but it is’not fire. We observe that the flame is dying away. This is the death of the material phenomenon, but it is not fire. The property of hotness is, of course, fire. The flame quivers merely on account of the presence of these five salient features. Sometimes it may quiver when the lamp is removed, and in that case it may be said that the quivering is due to wind. These five salient features are therefore the subsequent changes (annathabhava) of the flame, called the Marks of Impermanence. By observing and taking note of these five salient features, it can be understood that the flame is an impermanent thing. Similarly it should be understood that all moving things are impermanent things.

The mobile appearances of the most delicate atoms of matter which are not discernible by the human eye, are discovered by the help of that clever revealer of nature’s secrets, the microscope. Through the discovery of these moving appearances, it is believed nowadays by certain Western people — Leibnitz and Fechner, for example — that these material phenomena are living creatures. But in truth they are not living creatures, and the moving appearances are due only to the reproduction of the material phenomena through the function of the physical change (utu). By reproduction we here mean the Acaya-rupa. In some organisms, of course, there may be living creatures in existence.

When we look at the flowing water of a river or a stream, or at the boiling water in the kettle, we discern moving appearances. These are the reproductions of material phenomena produced by physical change. And in water which seems still or quiet to the naked eye, moving appearances will also be seen with the help of a miscroscope. These two are reproductions of material phenomena produced by physical change. Here, “reproductions” mean the constant integrations of new phenomena which are called acaya-rupas. By discerning the integrations of new phenomena, the subsequent deaths or disappearances of the old phenomena which are called the Aniccata-rupas,are also discernible. When the integration of new matter and the death of the old matter take place side by side, the Santati-rupa is discernible. When the reproduction is excessive, the Apacaya-rupa is discernible. When the death of old matter is excessive, the Jarata-rupa is discernible. We have shown above that in every tree, root, branch, leaf, sprout, flower, and fruit there are these five salient marks. So, when we look at them with the aid of a microscope, we see that they are full of very infinitesimal organisms moving about as if they were living creatures; but in fact these are mere reproductions of matter produced by physical change.

As regards the bodies of creatures or persons, these five salient marks are also discernible in every member of the body, such as, hair, hair of the body, finger-nails, toe-hails, teeth, the inner skin, the outer skin, muscles, nerves, veins big bones, small bones, marrow, kidney, heart, liver, membrane, lungs, intestines, entrails, undigested food, digested food, and the brain. So, when we look at them with the help of a microscope, moving organisms like very small creatures are seen. These are the reproductions of matter produced by Kamma, mind, food, and physical change. There may of course be microbes in some cases. Thus, if we look with the mind’s eye, the mark of impermanence in all the matter of the whole body will clearly be discerned.

What has just been expounded is the mark of impermanence in the matter.

In mental phenomena, i.e., mind and its concomitants, the mark of impermanence which has two distinct features, the radical change (viparinama) and the subsequent change (annathabhava), is no less clearly to be seen. In the world, we all know that there are many different terms and expressions which are applied to the different modes and manners of the elements of mind and body which are incessantly rising and ceasing. For instance, there are two expressions, “seeing” and “not-seeing,” which are used in describing the function of the eye. Seeing is the term assigned to the element of sight-consciousness; or, when we say “one sees,” this is the term applied in describing the arising of sight-consciousness from the conjuncture of four causes, namely, eye-basis, visual-form, light, and attention. And when we say, “one does not see,” this is the phrase we use in describing the non-existence of sight-consciousness. When, at night in the dark, no source of light is present, sight-consciousness does not arise upon the eye-basis; it is temporarily suspended. But it will arise when the light from a fire, for instance, is introduced. And when the light is put out, sight-consciousness also again will cease. As there are five salient marks present in the flame, if the light comes to be, seeing also comes to be, sight also arises. If the light develops, seeing also develops. If the light continues, seeing also continues. If the light decays, seeing also decays. And if the light ceases, then seeing also ceases. In the day-time also, these twin terms “seeing “not- seeing” may be made use of. If there is no obstruction, one sees; and if there is obstruction, one does not see. As regards eye-lids, if they are opened, one sees; and if they are shut, one does not see. What has just been expounded in the Viparinama and Annathabhava of sight- consciousness through the occasioning cause, light. In cases where the destruction of the eyebasis occurs after conception, sight consciousness also is lost for ever. If the visual form is taken away out of view, sight-consciousness also ceases. While sleeping, as there is no attention, so sight-consciousness subsides for some time. The genesis of all classes of consciousness that take part in the process of eye- door is to be understood by the term seeing”; and the subsidence of the same is to be understood by the term “not-seeing.”

Similarly in each function of hearing, smelling, tasting, and touching, a pair of expressions (existing or otherwise) is obtainable, and these must be dealt with as to their impermanency, i.e., Viparinama and Annathabhava, in the same way as sight- consciousness. With regard to mind-cognition, it has many different modes, and each is apparent in its nature of Viparinima and Annathabhava through the changes of the different kinds of thought. Among the mental concomitants, taking feeling for example, the changes of pleasure, pain, joy, grief, and hedonic indifference, are very evident. So also, the changes of perception, initial application, sustained application, from good to bad and vice versa, are very obvious. It may be easily noticed by anyone that in the single posture of sitting alone, greed, disinterestedness, hate, and amity, are each rising by turns.

What has just been expounded is the impermanence of mental phenomena. So much for the Mark of lmpermanence.

Of The Mark Of Ill

    • Briefly speaking, the marks of impermanence in

Viparinama

    • and

Annathabhava

    • may also be called the Mark of Ill, for they are to be feared by the wise in

Samsara,

    • the evolution of life. Why are they to be feared by the wise? Because, in the world, the dangers of decay and death are the dangers, most to be feared.

Viparinama

    • is nothing but momentary decay and death; it is the road to death, and to

Vinapatana

    • (the dispersion of life into different spheres). All creatures remain alive without removing to another existence only because they are sustained by various methods of preservation.

Viparinama

    • is also to be feared on account of the disadvantages which may fall on ourselves.

Acaya, Upacaya

    • and

Santati

    • which are the features of

Annathabhava,

    • may also bring many disadvantages. They may establish in the physical body many kinds of disease and ailments. They may establish in the mental continuum many kinds of afflictions (Kilesa), many kinds of hallucination, and many other disadvantages. Every material phenomenon possesses these two marks of impermanence; and also every mental phenomenon pertaining to

Kama-loka Rupa-loka

    • and

Arupa-loka

    • has the same two marks of Impermanence. Therefore the existences, or the bodies (comprising the mentals and materials) of men, Devas, and Brahmas are all subject to Ill. The two marks of impermanence being always present there are approximately three different marks of Ill, to wit:

Dukkhadukkhata, Sankharadukkhata,

    • and

Viparinamadukkhata.

Dukkhadukkhata means both bodily (kayika) and mental (cetasika) pains. Sankhara-dukkhata is the state of things (i.e. material and mental phenomena) which exists only if they are always determined, conditioned, and maintained with a great deal of exertion in every existence. The existences or the bodies (khandas or the sum total of a being) of Brahmas have a great amount of Sankharadukkha. Hardly one out of a hundred, who has abandoned all sensual pleasures, renounced the world, and practised the “Stations” without regard to his own life, hereafter attains the existence of a Brahma. Though people know that such existence is a very good thing, they do not venture to practise them, for they take them to be very hard, difficult and paingiving. When Jhanadhammas and supernormal intellections are attained, they must be maintained with great care and trouble, for if not, they are liable to recession in a moment upon the most trifling occasion.

Viparinamadukkhata is the state of destruction, or the state of death after conception, if circumstances are favourable to the same at any time, day or hour. The existences, or the bodies, of men, Devas and Brahmas are the real Ills, since they are severally subject to the said three marks of Ill.

Speaking broadly, there are eleven marks of Ill :-

      1. Jati-dukkha: Ill of birth.
      2. Jara-dukkha: Ill of decay.
      3. Marana-dukkha: Ill of death.
      4. Soka-dukkha: Ill of sorrow.
      5. Parideva-dukkha: Ill of lamentation.
      6. Kayika-dukkha: Bodily ill.
      7. Cetasika-dukkha: Mental ill.
      8. Upayasa-dukkha: Ill of despair.
      9. Apiyasampayoga-dukkha: Ill due to association with enemies.
      10. Piyavippayoga-dukkha: Ill due to separation from loved ones.
      11. Icchavighata-dukkha: Ill due to nonfulfilment of wishes.

Of these, Jati means birth or reproduction. It is of three kinds, to wit:- Kilesajati: birth of defilements, Kammajati: birth of actions, and Vipakajati: birth of effects.

Of these three, Kilesajati is the birth or the reproduction of defilements such as, greed, hate, dullness, error, conceit, and so forth.

Vipakajati is the birth or reproduction of different kinds of diseases, different kinds of ailments, and different kinds of painful feelings in the body, or the reproduction of mean and low existence such as those of birds and animals, and so forth. Among the Kilesajatis, greed is very fierce and violent. It will rise at any time it finds favourable circumstance, like fire fed with gunpowder. When it rises it can with difficulty be suppressed by any means whatever; it will develop in volumes in an instant. Hence, it is a real “Ill,” since it is very much to be feared by all Ariyas. The like should be understood in connection with hate, dullness, and so forth, which ethically are one thousand and five hundred in number. Just as a hill which is the abode of very poisonous serpents is feared and no one dares to approach it, so also the existences of men, Devas and Brahmas are feared; and no Arjya dare approach them with the views: “Myself” and “My body,” for they are the birth-places of the said defilements. Therefore they are real “Ills” that are to be feared.

Of the Kammajati, immoral actions of body, speech, and thought are the developments of the defilements. Therefore they are equally as fierce as the defilements. Hence this Kammajati is also a real “Ill” to be feared by all Ariyas. Just as the villages where thieves and robbers take up their quarters are feared, and good people do not venture to approach them, so also the existences of men, Devas and Brahmas are feared, and no Ariya dare approach them with such views as “Myself” and “My body,” for they are the birth-places of the said Kammajati.

Of the Vipakajati, owing to the dreadfulness of Kilesajati and Kammajati, Vipakajati the rebirth into the planes of misery is likewise always a terrible thing in the revolution of existences.

Therefore the existences of men, and so forth, to which the Vipakajati together with the Kilesajati and the Kamajati are joined, are real “Ill.” The moral actions and the fortunate realms furnish food for the defilements, fuel for the flames of the defilements, so that the birth of moral actions and the birth of results therefrom, are all obtainable in the Kilesajati. So much for the Jatidukkha.

Concerning the Jaradukkha and Maranadukkha: these are the momentary decays and deaths which follow a being from the moment of conception, and are at all times ready to cause him to fall in decay, death, or unfortunate realms whenever opportunities for the same occur. They also obtain in connection with Viparinamadukkha; and since they dog the steps of all living beings in every existence from the moment of conception, the existences of men, Devas and Brahmas are real “Ill”. So much for the Jaradukkha and Maranadukkha.

Sokadukkha, Paridevadukkha, Kayikadukkha, Cetasikadukkha, and Upayasadukkha, always follow the existences of men and Devas, ready to arise whenever an opportunity occurs. The realms of the Niraya and the Peta worlds are the realms of sorrow, lamentation, pain, grief and despair.

So much for the five kinds of Dukkha.

To come into union with persons, creatures, things, objects with which one does not wish to unite or does not wish even to see, is Apiyasampayoga Dukkha.

Separation from persons, creatures, things and objects which one always wishes to meet or be united with, from which one never wishes to be parted in life or by death — this is Piyavippayogadukkha.

To strive hard, but all in vain, to obtain anything is Icchavighatadukkha.

These “Ills” or Dukkhas are very numerous and very evident, and are also frequently met with in the world. Hence the existences, or the bodies of men, Devas and Brahmas are real “Ills.” Of these eleven varieties of Dukkha, birth, decay and death, are the most important. So much for the Mark of “Ill.”

Anatta

    • The mark by which mental and material phenomena are to be understood as No-soul is called the

Anatta-lakkhana

    • or the Mark of No-soul. In considering the word

Anatta,

    • the meaning of

Atta

    • ought first to be understood.

Atta

    • in ordinary sense means essence, or substantiality. By essence or substantiality is meant, as we have already explained in connection with Ultimate Truth, the earth which is the essence or the substantiality of pot. The word “pot” is merely the name by which is indicated a certain pictorial idea (santhanapannati); it is not a name for earth. And a pictorial idea possesses no essence or substantiality as an ultimate thing; here earth alone is ultimate thing and possesses essence or substantiality. If the question is asked:”Does such a thing as pot exist in the world?” those who are unable to differentiate between the two kinds of truth, ultimate and conventional, would answer that the pot exists. These should then be asked to point out the pot. They will now point to an earthen pot near at hand, saying: “Is not that a pot?” But it is not correct of them thus to allege that earth is pot; it is a false allegation. Why is it a false allegation? Simply because earth is an ultimate thing and has essence or substantiality; while pot is a mere conception having no essence or substantiality, and thus, like space, is void. To allege of earth that it is pot, is in effect to try to make out that essential earth constitutes the essence or substantiality of pot, which is actual fact, seeing that pot as a mere representation of the mind, possesses no substantial essence whatever. Here, what actually is non-existent pot becomes existent pot, and earth also becomes

Atta

    • of the earth, so that earth and pot become one and the same thing, the identity of the one is confused with the identity of the other. For this reason it is that we call this a false allegation. In this illustration, “earth” corresponds with the Five Aggregates or their constituents, material and mental phenomena, while “pot” corresponds with persons and living creatures. Just as earth becomes the essence of pot in the statement that the earth is the pot; so also the Five Aggregates or their constituents become the

Atta

    • or the essence of persons and creatures, when it is said that the Aggregates are persons and creatures. This is the meaning of

Atta.

Now for Anatta. In the expression “earthern pot”; if one is able to discern that earth is one thing, and pot another, and that earth is an ultimate thing and pot a mere conception of the mind; and again, that earth is not pot, and pot is not earth, and also that it is false to call earth a pot, and to call pot, earth; then the earth becomes not the essence or Atta of the pot, but becomes Anatta: while at the same time also, pot is seen to be void like space, since it is a mere conception of form. A like result is obtained if one is able to discern the Five Aggregates and the material and mental phenomena thus: The Fivefold set of Aggregates are ultimate things; persons and creatures are ideas derived from the forms and the continua; hence the phenomena are not persons and creatures; and persons and creatures are not the phenomena. If the phenomena are called persons and creatures, this is a false naming of them; and if persons and creatures are called the phenomena, this is false too. Accordingly the phenomena become, not the essence of persons and creatures, but become Anatta, or the reverse of substantial essence. And also, persons and creatures become quite evidently void and empty, inasmuch as they are mere ideas derived from the forms and continua of the phenomena.

What has just been said is in exposition of the meaning of Anatta.

The marks of Impermanence and Ill expounded in the foregoing pages are also the marks of No-soul (Anatta). How ? It is supposed that the ideas (pannatti) of persons and creatures are eternal and immortal both in this existence and in those that follow, and it has been explained that the phenomena are not eternal since they are subject to momentary decays and deaths which are the marks of impermanence; and also because they are constantly ceasing and being reproduced many times beyond possibility of beeing numbered, even in one day, the which is the mark of that kind of impermanence known as Annathabhava.

In Buddhist philosophy there are three things which are “eternal and immortal”, in the sense in which that phrase is here used in the text. These three things are called in the Pali, pannatti (plural, pannattiyo), akasa, and nibbana, that is: Concepts (or ideas), Space and that which supervenes when Craving, Hate and Delusion are completely wiped out. Of these three things it is held that their existence is something which has nothing whatever to do with time, never enters time, is never limited by time. The law of Rise-and-fall, of arising and ceasing, which applies to all things else, does not apply to them. They exist independent of whether any particular being thinks them or not. In other words: they are eternal and immortal and independent of time, not in any sense of being unbrokenly continuous in time. Nibbana is distinguished from the two other “eternal and immortal” things in that it has Santilakkhana or it is Santibhava, a word which may be rendered quite accurately in English (if not literally, at least in accord with its spirit) as “The Great Peace” and all that this implies. (Trb,) But in the ideas (pannatti) of persons and creatures no marks of Viparinama and Annathabhava are to be seen. lf such marks were to be found in the ideas (pannatti) of persons and creatures, then, of course, the ideas ofPannattiyo would also be subject to births, decays, and deaths, and would be reborn and decay and die many times even in one day. But these marks are not to be found in the Pannatti or ideas; we discern these marks only in the mental and material phenomena. Therefore it comes to this, that the mental and material phenomena, that is, Nama-rupa- dhamma are not to be regarded as the essence or substantiality of persons and creatures. It is in this way that the mark of “No-soul” becomes the mark of impermanence, in accordance with the Text: “Asarakatthena anatta,” or, “On account of being without a core, the word Anatta is used.”

How does the mark of Ill become the mark of Impermanence? The marks of Ill are very evil, very disadvantageous, and very unsatisfactory; and all creatures desire to be in good states, to be prosperous, and to be satisfied. If mental and material phenomena are the true essence of persons and creatures the phenomena and the person must be one and the same. And if this be so, their desires must also be one and the same; that is, the person’s desire must also be that of the phenomena, and vice-versa. But if this is not so, then each must be a thing separate from the other. Here by “person’s desire” we mean Greed (lobha) and Desire-to-do (chanda) and by “the desire of phenomena,” the happening of things in accordance with their cause. A main characteristic of persons and creatures is the craving for happiness of mind and body; and an outstanding feature of phenomena is their uniformity with their causes or conditioning things: that is, the arising and the ceasing of phenomena are subject to causes, and never entirely in accordance with the desires of persons in defiance of causes. For example: if warmness is wanted the cause that produces warmness must be sought out; or if coldness is wanted, the cause that produces coldness must be sought out. If long life is wanted, the conditioning cause, a supply of suitable food daily, must be sought out; for no man can live long merely by wishing to live long. And if rebirth in the worlds of the Fortunate is wanted, then the cause of this, moral or virtuous deeds, must be sought out; for no one can get to the worlds of the Fortunate merely by wishing to be reborn there. It is sometimes erroneously thought or believed that one can be whatever one wishes to be, upon occasions when something one has wished for is later on fulfilled, although the actual fact is that it has come about only in accordance with a cause that has previously been sought out and brought into play. It is falsely thought or believed by many people that one can maintain oneself according to one’s wish when in sound health or at ease in any of the four bodily postures, ignoring the fact that the cause, the partaking of food on previous days, was sought out by them and brought into play. They also mistakenly think that their wishes are always fulfilled, when they find themselves living happily in buildings previously in existence. But in truth, if one looks about him in this world and sees how great and how numerous are the businesses affairs, occupations and so forth, of men in all their extent and variety, he will soon discern with the mind’s eye that the Sankharadukkha, the Dukkha associated with the Sankharas, is great and manifold in precisely the same measure as men’s activities. And this Dukkha is due to the begetting or the establishing of the causes necessary to the acquiring of the effects desired; for the phenomena can never become exactly all that beings may wish them to be, or may give orders that they are to be. Thus simply in beholding the marks of Sankharadukkhata all about us, it becomes evident that phenomena do not conform themselves to the desires of persons and creatures, and hence they are not their essence or substance.

In addition to this it is also to be noted well how conspicuous is non-substantiality with regard to Dukkhadukkhata, Viparinamadukkhata, Jatidukkha, Jaradukkha, Maranadukkha, and so forth.

So much for the mark of Anatta from the standpoint of Dukkha.

The three knowledges, pertaining to the Insight which fully grasps the meaning of the Three Marks, are called Tirana-parinna.

These three knowledges pertaining to the Insight are :-

      1. Aniccavipassananana: Insight-knowledge in contemplating
      2. “Impermanence”
      3. Dukkhavipassananana: Insight-knowledge in contemplating
      4. “Ill.”
      5. Anattavipassananana: Insight-knowledge in contemplating
      6. “No-soul.”

Of these three Knowledges the last-mentioned must be acquired first, as it must also be acquired in fullness, in order to dispel the error of soul doctrine. And in order to obtain full acquisition of this last- mentioned Knowledge, the first must primarily be introduced for, if the first is well discerned, the last is easily acquired. As for the second, it does not culminate through the acquisition of the first. It is owing to imperfection in obtaining the second Knowledge that the transcendental Path has four grades, and that lust and conceit are left undispelled. Hence the most important thing for Buddhists to do is to free themselves entirely from the Apayadukkha, the Ills of the Realms of misery. There is no way of escaping from the Apayadukkha open to men when the Teaching of the Buddha vanish from the world. And to escape Apayadukkha means to put away all immoral actions and erroneous views. And to put away all erroneous views means to put away utterly the view of “Soul.” Therefore in that life in which we are so fortunate as to encounter the Religion of the Buddha, we should strive so to contemplate or meditate upon the impermanence of things, as to bring to fullness the Insight-knowledge of No-soul. In confirmation of this, here is a quotation from the Text :-

“Aniccasannino Meghiya annattasanna santhati anattasannino samugghatam papunati ditthe’va dhamma Nibbanam.” “To him, 0 Meghiya, who comprehends Impermanence, the comprehension of No-soul manifests itself. And to him who comprehends No-soul, the fantasy of an ‘I’ presiding over the Five Aggregates is brought to destruction; and even in this present life he attains Nibbana.” There is no need for us to expatiate upon the truth of this text for we have already shown how the mark of Impermanence can become the mark also of No-soul.

The Insight exercises can be practised not only in solitude as is necessary in the case of the exercise of Calm or Samatha, but they can be practised everywhere. Maturity of knowledge is the main, the one thing required. For, if knowledge is ripe, the Insight of Impermanence may easily be accomplished while listening to a discourse, or while living a householder’s ordinary life. To those whose knowledge is developed, everything within and without oneself, within and without one’s house, within and without one’s village or town, is an object at the sight of which the Insight of lmpermanence may spring up and develop. But those whose knowledge is yet, so to speak, in its infancy, can accomplish this only if they practise assiduously the exercise in Calm.

The consideration of the momentary deaths which occur innumerable times even during the wink of an eye, are only required in discussion upon Abhidhamma. But in meditating or practising the exercises in Insight, all that is needed is consideration of the Santativiparinama and the Santatiannathabhava, that is, of the radical change and of the sequent change of the continua, things which are visibly evident to, and personally experienced, by, every man alive.

The exercises in Insight that ought to he taken up are first, the Four Great Elements from among the material qualities, and the six classes of cognition from among the mental qualities. If one can discern the arisings, and ceasings of the Four Elements innumerable times in one day alone, the changes, or the risings and ceasings of the rest (i.e., upadarupas: the derivative material qualities) are also discerned. Of the mental qualities also, if the changes of consciousness are discerned, those of the mental concomitants are simultaneously discerned. In particular, feelings, perceptions, volitions, and so forth, from among the mental qualities, and forms, odours, and so forth from, among the material qualities, which are extraordinary may be taken as objects for the exercise, as they will quickly enable a meditator to acquire with ease the Insight of Impermanence.

However, from the philosphical point of view, the Insight is acquired in order to dispel such notions as “creatures,” “persons,” “soul,” “life,” “permanence,” “pleasures,” and to get rid of hallucinations. The acquisition of Insight also mainly depends on a sound grasp of the Triple Marks, which have been sufficiently dealt with already.

So much for the exposition of Tiranaparinna.

PAHANA-PARINNA

    • In Buddhist philosophy there are five kinds of Pahana which it is necessary to deal with:

      1. Tadangapahana,
      2. Vikkhamabhanapahana,
      3. Samucchedapahana,
      4. Patipassadhipahana,
      5. Nissaranapahana.

In order to make them clear, the three periods of the Defilements which are called Bhumi must here be mentioned.

They are :-

      1. Anusayabhumi,
      2. Pariyutthanabhumi,
      3. Vittikkamabhumi.

Of these three, Anusayabhumi means the period during which the Defilements do not come into existence as mental properties representing themselves in the three phases of time, i. e., nascent, static, and arrested, but lie latent surrounding the life-continuum.

Pariyutthanabhumi means the period at which the Defilements come into existence from the latent state as mental properties at the mind-door when any object which has power to wake them up produces perturbance at one of the six doors.

Vitikkamabhumi means the period at which the Defilements become so fierce and ungovernable that they produce sinful actions in deed and word, Thus, in the revolution of existences that have no known beginning, every Greed that follows a creature’s life contiuum has three bhumis. Similarly, the rest of the Defilements, error, dullness, conceit, and so forth, have three periods each.

In Buddhist ethics, there are three Sikkhas, namely, Silasikkha, the training of morality; Samadhi-sikkha the training of ecstatic thought; and Panna-sikkha, the training of lnsight. Of these three, the first training, that is the training of morality, is able to dispel or put away only the third (Vitikkamabhumi) of the Defilements. As there remain two Bhumis undispelled, the Defilements which are got rid of by Sila would again arise and soon fill up till they reached the Vitikkamabhumi. Therefore, the putting away by Sila is called the Tadangapahana, which means the temporary putting away.

The second training, that is, the training of ecstatic thought in the first Jhana, the second Jhana, and so forth, is able to dispel or put away only the second, the Pariyutthana-bhumi of the Defilements which have been left undispelled by Sila. As there still remains the Anusaya-bhumi undispelled, the Defilements which were put away by Jhana would soon arise and fill up till they reach the Vitikkamabhumi if obstacles to the Jhana were encountered. Therefore the putting away by Samadhi is calledVikkhamphana-pahana, which means the putting away to a distance. Here Jhana can dispose of the Defilements for a considerable time so that they do arise again soon, for it is ecstatic moral culture and more powerful than the sila.

The third training, that is, the training in the Knowledge that belongs to Insight and in the Knowledge that pertains to the Transcendental Path, is able to dispel or put away the first Anusaya-bhumi of the Defilements that have been left undispelled by Sila and Samadhi. The Defilements that are entirely got rid of through the said knowledge, leaving nothing behind, will never rise again. Therefore the putting away by Panna is called the Samucchedapahana, which means, literally, the “Cutting-off, Putting-away.” The knowledge that pertains to Transcendental Fruition puts the Defilements away by tranquillizing the same Defilements that have been put away by the knowledge that pertains to the Transcendental Path, and this putting away is called the Patipassaddhi-pahana. The putting away by entering Nibbana is called the Nissarana-pahana, which means the utter relinquishment of an escaping from, the ties of existences for ever and ever. Now we have seen that knowledge is of three kinds. Knowledge of Insight, Knowledge pertaining to the Transcendental Path and Knowledge pertaining to Transcendental Fruition. Of these, though the Knowledge of Insight is able to put away the Anusaya-bhumi, it is not able to put it away completely. Only the knowledges pertaining to the Paths are able to put away all the defilements that respectively belong to each Path. The knowledge pertaining to the Sotapattimagga, the First Path, dispels utterly and eradicates all erroneous views and perplexities. It also dispels all immoral actions which would result in life in the realms of misery, so that they do not rise again. The knowledge that pertains to Sakadagamimagga, the second path, dispels all coarse lust and hate. The knowledge pertaining to Anagamimagga, the Third Path, dispels all subtle lust and ill-will which have been left undispelled by the Second Path. To him (the Anagami-puggalo, Never-Returner) the link of kinship with the world is broken, and the Brahma-loka is the only sphere where he may take rebirth. The knowledge pertaining to the Arahatta-magga, the Fourth Path, dispels the Defilements which are left undispelled by the lower paths. And he (the Arahatta-puggalo, one who kills all Defilements), becomes the Arahant, and escapes from the three Lokas or worlds. In our Buddhist Religion this Samuccheda-pahana is the chief thing to be accomplished.

So much for the Pahana-parinna.

Now I will indicate the main points necessary to those who practise the exercises of Insight. Of the three knowledges of Insight, the knowledge of Impermanence must first and foremost be acquired. How ? If we carefully watch the cinematograph show, we will see how quick are the changes of the numerous series of photographs representing the wonderful scene, all in a moment of time. We will also see that a hundred or more photographs are required to represent the scene of a moving body. These are, in fact, the functions of Viparinama and Annathabhava, or the representation of Impermanence or Death, or cessation of movements. If we carefully examine the movements in a scene, such as the walking, standing, sitting, sleeping, bending, stretching, and so forth, of the parts of the body during a moment of time, we will see that these are full of changes, or full of Impermanence. Even in a moment of walking, in a single step taken with the foot, there are numerous changes of pictures which may be called Impermanence or death. It is also the same with the rest of the movements. Now we must apply this to ourselves. The Impermanence and the death of mental and material phenomena are to be found to the full in our bodies, our heads, and in every part of the body. If we are able to discern clearly those functions of impermanence and death which are always operating in our bodies, we shall acquire the Insight of the Destruction, the breaking-up, falling-off, cessation, and changes of the various parts of the body in each second, in each fraction of a second. That is to say, we will discern the changes of every part of the body small and great, of head, of legs, of hands and so forth and so on. If this be thus discerned, then it may be said that the exercise on the contemplation of impermanence is well accomplished. And if the exercise on the contemplation of impermanence is well accomplished, then that of the contemplation of Non-soul is also accomplished. If this is thus discerned, then it may be said that the exercise on the contemplation of Impermanence is well accomplished. By the word “accomplished,” it is meant that the exercise has been properly worked out so as to continue a permanent possession, during the whole term of life, but it is not meant that the knowledge of the Path and of Fruition, has been attained. The attainment of the knowledge of the Path and Fruition, however is quick or slow, according to opportunity or lack of opportunity, in the practice of higher virtues. It is also very difficult correctly to become aware of the attainment of the Path and of the Fruits. In fact, even the Ariyan who has attained the First Path hardly knows that he has become an attainer of the Path-of-the-Stream. Why? Because of the unfathomableness of the latent period of the Defilements. Those Yogis or meditators who do not know the unfathomableness of the latent period of the Defilements, sometimes think themselves to be attainers of Path-of- the-Stream, while as yet, their erroneous views and perplexity are only partially, but not completely, put away. If error and perplexity with all their latent states, are eradicated by the Samuccheda-pahana, they would become the real attainers of the Path-of-the-Stream. The meditators or practisers of Insight, however, for the whole term of life, must gladly continue in the exercise on the contemplation of Impermanence until the exercise is systematically worked out. Even the Arahants do not give up these exercises for the securing of tranquillity of mind. If meditators practise these exercises for the whole term of life, their knowledge will be developed till they passed beyond the Puthujjana-bhumi and arrive at the Ariya-bhumi either before death or at the time of death, either in this life or in the life following, in which latter they will be reborn as Devas.

Here the concise Vipassana-dipani, or the Outline of the Exercises of Insight for the Buddhists of Europe, comes to a close. It was written in Mandalay, while I was sojourning in the Ratanasiri Monastery, where the annual meeting of the Society for Propagating Buddhism in Foreign countries took place; and it was finished on the 14th waxing of Taboung in the year 2458 B.E., corresponding to the 26th February, 1915 C. E.

转自：http://www.abuddhistlibrary.com/Buddhism/B%20-%20Theravada/Teachers/Ledi%20Sayadaw/Manual%20of%20Insight/Manuals%20of%20Buddhism,%20Vipassana%20Dipani.htm

随顺法流

I

随顺法流

四念处观禅进展中的所缘

流程图及说明

第二版

慈济瓦禅师 著

英译中：田苗苗

绘图：Rob Moult

总校对：汤华俊

校对组成员：李佩桦 张贵人

2020年8月

休斯敦禅修中心

英文第一版前言

制作这些流程图的缘起是：当时在缅甸，我琢磨为什么禅师们没有告诉我们：为何要观照这一所缘而非其他所缘。我觉得他们一定有充分的理由，于是我第一次想到有关禅修所缘的优先次序这一问题，到后面就发展成现在图表形式的流程图了。起初的几个流程图主要是有关身念处和受念处，后来基于自己的实践和观察经验，我又增加了心念处的内容。

最近一位禅修者提到，如果出一本手册来注释这些流程图，对于禅修实践者会很有帮助。我也很认同，于是就有了你们手上的这本小册子。

这些流程图告诉修习四念处观禅（Satipaṭṭhāna Vipassanā Meditation）的禅修者，如何选择所要跟随和观察的所缘。不同于止禅（samatha bhāvanā）的修习，从最初遍作相(parikamma nimmitta预备相)到发展成似相(paṭibhāga nimitta)，一直固定在一个所缘上，观禅不是这样。因为观禅（Vipassanā）的所缘是真实法的生灭过程，是非概念化的。尽管禅修之初仍会涉及相关的概念，其后的所缘将更为精准地导向其超越概念的本质——无常、苦、无我这三共相。因此，观禅的所缘，必须是自然的刹那刹那变化的一个过程、一种特质或特性，否则应视为不恰当的禅修所缘而予以舍弃。选择所缘的前提条件很多，难于在此尽述，这个事实提示我们要选择符合实际情况和发展阶段的所缘。

这些流程图不应被视为禅修发展的必然进程。但在通常的清况下，对于依据缅甸最尊敬的马哈希尊者的教法而修习观禅的人来说，都是适用的。

再次，请读者们留意，切勿教条地遵从你所读到的内容，要灵活善巧。本书的指导准则是正念而且尤指毗婆舍那正念。禅修所缘无疑是重要的，就如同通往终点的道路，但关键仍在于司机。因为只要你拥有正确的毗婆舍那正念（Vipassanā Mindfulness），尽管禅修的所缘在当时并非理想，但都会自然成为观禅的所缘。

本手册没有包含“法念处”（Dhammānupassanā）这部分内容，有待后续写入。

慈济瓦

2017年8月25日

瑞士 伯拉格

英文第二版前言

这本手册比预期更早结缘完毕，因再版的需求，便借机修订错误、完善内容。

二版新增的文字内容是“法念处”，即第四个念处。基于某些原因，这部分新增的内容在以往很少被清晰地阐述，尤其涉及观禅实修层面的内容则更少，且往往偏于理论和思辨。希望本手册里的阐释能填补理论和实修之间的空白，从更多层面开启观禅的门径，拓展观禅的广度与深度。一旦禅修者建立起身、受、心这三个念处，便能在后续的修习中更加得心应手。

慈济瓦

2019年1月6日

意大利樱树也原禅修中心

身念处——坐禅

Picture 15

 

主要所缘是指一位禅修者在培育正念和正定时所选用的主要观照目标。

主要所缘通常是腹部起伏，它首先被最敬爱的马哈希西亚多用于四念处观禅的修习。而当腹部起伏不适宜作主要所缘时，可替换为鼻端处的入出息。两者都是身体自然律动的过程，皆为身念处(kāyānupassanā)修习的一部分并同属于粗显的色法(oḷārikarūpa)——五感官（眼、耳、鼻、舌、身的净色）以及七境色（色、声、香、味、坚硬、温度和触压/移动）。

遇到以下情况时，次要所缘将替代主要所缘：

主要所缘不再显着，难以观察或者观察不到；

次要所缘显着增强并呈现主导态势。若此情形发生并持续相当一段时间，那么次要所缘可以成为主要所缘。

当主要所缘优势明显，次要所缘一般不会持续引起注意，它们或者消失或者消退成为背景。这时，次要所缘可被忽略。烦恼/五盖是不善法，因此不能被当做主要所缘。若烦恼/五盖持续增强，这表明已丢失正念或正念的羸弱，应该采取有力措施。

当主要所缘和次要所缘势均力敌时，觉知主要所缘的同时也需留意次要所缘。尽管有时主要所缘不如次要所缘明显，但只要它仍可被正念跟随，就不要改变所缘。只有当次要所缘太吸引注意力且频繁发生时，我们才去(标记)观照[1]它。

图中“坐/触”是指正念观照身体的觉受。“坐”是指观照内在的觉受，诸如脊柱和四肢中保持姿势那种紧绷感。“触”指的是身体表面呈现的觉受诸如双手相互接触或臀部接触地面时的觉受。“坐”、“触”可以交替观照。不同的指导老师对于“坐、触”的观照方法会有不同的教授。

当疼痛变得强烈并持续，你不得不去关注它时，疼痛即成为主要所缘。只要你仍可以保持很好的正念，就应该持续观察疼痛。但当正念减弱或失去正念时，最好更换坐姿以继续保持正念相续。

当其他所缘都不再明显或不清晰时，心识可以成为主要所缘。

Paramattha——真实法，因其自性而存在。如果你的正念敏锐、了了分明且超越概念，就可经由其自相直接体验。

当你以身、受、心以外的现象作为所缘时，即是以法（Dhamma）作为主要所缘。当你进展至第一观智体验无我或到达更高阶的观智，法（Dhamma）则成为主要所缘。

身念处——行禅

Picture 17

 

行禅时，禅修的主要所缘是脚上的觉受。你应当每次跟随一只脚，尽管有时没动的那只脚产生更强的觉受吸引心的注意，但你都应该专注于移动的那只脚。

随着正念不断增强，每步需要标记的阶段也随之增多，这将使觉知力更贴近移动过程。随着标记阶段的增多，脚步移动的速度会自然放慢。当你的正念逐渐增强，每步标记的阶段可以由一个逐步增加到六个，就取决于你能否做到。这六个阶段动作是：1. 抬起，2. 上提（脚跟），3. 前推，4.放低，5.轻踏，6.放平。重要的是正念的提升，而不是行禅的速度或者每步可以标记多少个阶段。

Picture 22

行禅时，脚步移动之外的其他所缘都被视为次要所缘。当你在观照脚步移动时，次要所缘被认为已被正念观照到。你不必刻意去标记次要所缘除非它们变得明显且需要标记，比如，有人过来跟你说话，或强烈的视觉图像或声音分散了你的注意力等等。

最终，觉受及其流转变化成为正念的所缘。当这种情况发生，脚的形状淡出。可能是自然发生也可能是有意为之。禅修者所体验到法的类型（法1/法2/法3...）包括真实法（心，心所法和色法）。

受念处

根据中部尼柯耶第137经《六处分别经》

Picture 29

这个流程图指出在修习四念处时，可采用的步骤和所缘，同时也指明当使用正确的禅修方法时，禅修的一种自然发展方向，如图中标识所指：

采用正确的禅修方法是指刹那刹那持续观照真实法的生灭过程，例如如实地观照感受。

由于正念的丢失使得烦恼生起，或者因为使用了错误类型的正念使其修行偏离了观禅，都会阻碍这一流程的进展，甚至使其倒退。

受念处

世俗之受是指那些我们在日常生活当中会体验到的感受。非世俗之受是禅修者在禅修中才会体验到的感受。

流程图的第一个部分为将世俗之受转换为非世俗之受：

世俗之苦受非世俗之苦受

世俗之乐受非世俗之乐受

世俗之舍受非世俗之舍受

未被留意的嗔随眠可能引生世俗的苦受。以正确的内观方法观照，非世俗之苦受可能生起。

未被留意的贪随眠可能引生世俗之乐受。以正确的内观方法观照，非世俗之乐受可能生起。

未被留意的痴随眠可能引生世俗之舍受。以正确的内观方法观照，非世俗之舍受可能生起。

流程表的第二个部分是更深一层的转换：

非世俗之苦受非世俗之乐受非世俗之舍受

在每一种受生起灭去的时候观照它们，就起到相应的转换作用。转换的终点是非世俗之舍受。

对于禅修结果的渴爱，若未被留意，可能引生非世俗之苦受。此时，若采取正确的方法观照，将由此转为非世俗之乐受。

非世俗之乐受，若未被留意，可能引起执取。因此，必须采用正确的内观方法引导它转为非世俗之舍受。

流程图的第三部分是由多元目标（许多感官目标）向单一目标的流转。

通过包含培育止与观的正确内观修行，观照的所缘由多元目标向单一目标的转化过程会自动发生。随着有了高阶禅修的体验和技巧，这个过程就会发生，在本书中将不做讨论，禅修者需向有经验的禅师寻求指导。

最后一词“atammayatā”很难恰切地翻译[2]。有时，它被译为无造作，非认同为我等等。建议译为非实体化（Non-reification）比较好。总之，它的含义是指一种无法描述，出世间的非缘起（无为）状态。

心念处

心念处(1)

S_06.jpg

到此阶段，心识（Citta）成为正念的所缘。我们必须区分心(Citta)和心所(Cetasika)，它们的关系就像水和水波。心（水）与心所（水波）在一个心识刹那当下作为相应缘[3](sampayutta paccaya)是密不可分的，但是我们可以分开来作分析。

在“遛狗”阶段，心如同一只狗不断地追逐能引起它兴趣的各种目标。当六尘冲击心时，会生起六识并产生不同的反应。当心奔向六根门时会被正念观照。同样地，心的种种生灭过程也将被正念观照。在遛狗阶段，心在学习了解其自身本质的过程中，养成习惯性的正念。

在“火烛和飞蛾阶段”，心在意门处被观照。心是主要所缘而其他所缘成为次要所缘。心如同明亮的火焰而次要所缘如同围绕在火焰旁边的飞蛾。有时，飞蛾会扑撞火焰而自灭，同时使火焰发生摇曳或晃动，这将取决于飞蛾的大小。

当心被作为主要所缘时，发展一定程度的持续正念是很重要的。这样，在失念的时候，正念的习惯性会自发地将失念作为所缘来观照。识别失去正念状态的出现，对于发展观禅至更深的层面，是很重要的，在这些层面只有善心的现起。

以心为主要所缘时，你会注意到冲撞心的所缘，这些所缘可以是外在的（五感官所缘）也可以是内在的（内心构建造作的所缘）。对于内在所缘，你需要凭经验来决定是跟随所缘还是最好以正念观照心——它的流动、变化。

在森林池塘阶段，此时心非常宁静，可以清楚地察觉到所有来池塘喝水的神奇的动物们（所缘）。在意门可看到心，它平静得如同森林的池塘，对轻微的变化都会很敏感。

在“行舟阶段”，正念相续，观照心毫不费力。尽管心在定中（Samahita），也会被自动观照。.

“飞翔阶段”包含更多深定（jhāna）的精微、升华的状态，心正在经历广大心(Mahaggata)的生起和灭去。

如果你能够修观禅使无常(Anicca)、苦(Dukkha)、无我(Anattā)三共相的观智得以开发和深入，那么心的超越就会发生。这是从有为(Sankhata)和世间(Lokiya)向无为(Asankhata)和出世间(Lokuttara)转变。

心念处（2）

S_07.jpg

世俗正念（worldly mindfulness）与毗婆舍那正念（Vipassanā mindfulness）之间的区别在于毗婆舍那正念包含无我(anattā)的体验。借助毗婆舍那正念，你将有可能证得十六观智的第一观智。这可用于观智进展和观智本身的判断。尽管你还没有真正达到这一观智，但或许你已经有过较为相似的体验，所以在评鉴你自己的进步时需要小心仔细。一旦正念现起，证得毗婆舍那正念就会很快了。这个流程图标明毗婆舍那正念现起后，可以发展心念处的不同路径。

上一个流程图——心念处（1）展示了基于理论的步骤，而本篇这一流程图指明了基于实践的步骤。在本篇的流程图里，左侧流程是以更加专注的形式在意门观察到的内容。右侧流程是一种更加开放的形式，甚至外部感官目标也经由意门被直接感知。

遛狗阶段”和“烛火与飞蛾”阶段在上一个流程图已做阐述。有时，“室内空间”阶段会取代“遛狗阶段”而被经验到。在“室内空间”阶段，那些所缘看似在心识里，同时心识包围且容纳着这些所缘。当这些目标快速地生起和灭去时，“室内空间”阶段便发展至“繁星”阶段。

在“漩涡+鱼类”这个阶段，刹那刹那的心识体验，如同一个不断加深的漩涡中心，而所缘如同被卷入漩涡里的鱼。在“飞舞的蒲公英”阶段，你能够在当下某一点持续观照当下的心识（蒲公英种子），同时也觉知到心的诸缘和其他感官所缘，它们如同一个扩展参照系，随着心识蒲公英的飞舞而变化。

“繁星”/“漩涡+鱼类”阶段和“烛火与飞蛾”/“飞舞的蒲公英”阶段分别用虚线连接起来，意指两个阶段处在相同的实践层面但是经验不同。左侧列出的阶段（“繁星”阶段/“漩涡+鱼类”阶段）指的是更为专注的正念而右侧列出的阶段（“烛火与飞蛾”/“飞舞的蒲公英”阶段）指的是对其他感官目标更为开放的正念。

在“念珠”阶段，生灭变化更为迅速，心刹那刹那变化极为快速，如同手指快速撵过念珠。在“翔雁”阶段，定力更为深细，心如同在高高的云端震颤。这相当于上一个流程图里的“飞翔”阶段。“心识之河在三角洲汇入法海”阶段相当于前一个流程图里的“行舟”阶段。在“漩涡+鱼类”，“飞舞的蒲公英”和“心识之河在三角洲汇入法海”这三个阶段里，都会经历一段快速且流程很长的过程。在“云团和闪电”阶段，行苦(sankhāradukkha)的特相变得很明显。

最终，心变得有力，可以比作龙。这个被比作出世间心的神秘生物，超越了无明、愚痴、错觉的乌云，而高高在上翱翔。

法念处

Picture 4

在我修学的最初那段时间里，法念处（Dhammānupassanā Satipaṭṭhāna）的“法（dhamma）”通常被译为心的所缘[4]。尽管这一翻译被普遍认为符合法这个词的含义，但这个词本身不止一种含义，而对于我来说它具有何种实修上的意义却并不清晰。因此，这种译法似乎更倾向于一种学术角度而非实践角度。直到当我在一篇关于四念处的泰语论文里读到法念处的“法”的意思时，才找到了一个正确的注释。它被译为一种“状态”，即是在阿毗达摩的名相里经常被提及的“真实法”，巴利词为Paramattha Dhamma。可以通过其自身固有的特性被认知，比如通过硬的特性认知地元素，粘滞的特性认知水元素。因此，本流程图中的词汇需要从这一角度来理解。

法念处涵盖了所有心的所缘，所以早期翻译也是有道理的。更严格来讲，它应包含所有真实法。但对于初学者来说，一部分真实法在禅修时是被排除在外的。既然法念处涵盖了四念处发展的整个范畴，包括前三个念处，我们可以在正念和内观发展的流程图里看到：根据进程是如何选择所缘的。各别主题比如五盖、蕴等等会在此方案里被简要阐述。

内观正念的发展

依因缘生起正念：可能是依业力、所缘、当下的意志力或持续的修习。所缘可以包罗万象，包括概念和幻象，二者随着正念的充分发展而消失。

依有意的用功生起正念，如念处的修习：是指通过修习念处内观禅修生起正念。这包括诸如在大念住经（Satipaṭṭhāna Sutta）及其注释书里描述的初步的禅修练习，直到获得第一观智，深刻体证无我特相。

观禅正念/观智的发展——由真实法（Paramattha dhamma），进而到三共相：包含了在十六观智和十八大观(Mahāvipassanā)里所包含并描述的后续内观修行。禅修目标包括在大念处经里作为标题被提到的所缘例如：呼吸、身体姿势、受、心等等，也包括相关概念。

体证出世间法(Lokuttara Dhamma)：所用的所缘只是出世间所缘。

进一步发展至更高阶的圣道和观智：所用的所缘包括更深的出世间层次的真实法和三共相。

法念处——初学者使用的真实法所缘

S_09.jpg

 

在这些不同部分中，特别感兴趣的是在依真实法（Paramattha dhamma）培育毗婆舍那正念/观智并进一步发展至观见三共相的过程中（详见前一个流程图）所缘的多样性。这些所缘是真实法并且依据你的入手处而有所不同。举例来说，身念处将带你进入色法，而受念处将引领你进入对受心所的观察。同样的，法念处里包含不同的主题比如五盖、五取蕴，等等，将引领你契入相应组别的真实法。

让我们来了解一下适用于观禅（Vipassanā）初学者的真实法的种类。我已经从缅甸最值得尊敬的马哈希导师一些众所周知的著作里摘取了一些值得关注的内容，他的这些著作是以巴利原典和《清净道论》（Visuddhimagga）为参考依据。

以下是出自《摄阿毗达磨义论》（Abhidhammattha Sangaha）全部的真实法：

  • 28 色法
  • 89/121 心
  • 52心所法
  • 涅槃

那些适用于初学者的所缘如本章开篇第一页内容所示。

值得注意的一点是只有已获证禅那的人才可以将禅那心作为所缘。然而，其中非想非非想禅那心即使对于圣弟子舍利弗（Sāriputta）来说都太过微细。

另外需要补充一点，曾有人问：过去，现在或者未来，哪一个应该被作为所缘来观照？很显然，答案是“现在”。值得注意的是即使是过去一瞬间的目标都不行，更别说那些宿住随念的目标。我认为重点在于正念观照是否足够敏锐以生起内观智慧。

在这里，对于已阐述的内容，我将不予以论证和讨论，仅就用于观照的所缘的流程提供一个概括性的说明。

法念处——依据《念处经》的心念处

S_10.jpg

 

前面已经说明了身念处和受念处的禅修所缘，它们也包含于法念处中。心念处的所缘也见于法念处中，并且那部分经文所述的（心的）名相，我们以一个心的类型流程图作为例子显示在上页。

有定心(samāhitaṃ)是指近行或安止定心。

广大心(mahaggataṃ)是禅那心。

无上心(anuttaraṃ)是无色界定心。

解脱心(vimuttaṃ)是指解脱于烦恼的心。

值得注意的是解脱烦恼可以发生于（禅定的）不同层次，而最终必定是通过修习毗婆舍那，不过初学者还未能到达那些层次。

因此我们能够看到，可以有一个由粗显的所缘到微细的所缘的流转变化，正如在心念处的发展一章中阐明的那样。通常，流程的方向为：

粗重的不善欲界心

↓

善欲界心

↓

欲界定心

↓

色界和无色界广大心

法念处——观照五盖

Picture 34

观照五盖

五盖(Nīvaraṇa) 真实法(Ultimate Reality)
感官之欲(Kāmacchanda) 8贪根心里的贪(lobha)
嗔(vyāpāda) 2嗔根心里的嗔(dosa)
昏沉睡眠盖(Thīna-middha) 5有行不善心里的昏沉、睡眠心所
掉举和恶作(Uddhacca-kukkucca) 12不善心里的掉举心所和2嗔根心里的恶作心所
疑(Vicikicchā) 1痴根心里的疑心所

首先，从真实法的角度观照五盖。然后，观察五盖之缘起，比如其因缘(hetupaccayo)，以便将不善心转为善心；这里的观照不是“想”而是在最初现量智之后生起的比量智，这和培育第三观智类似。

说得更清楚一点，现量智是指（诸如）在第一观智里所经验的，那时心很清楚地知见到：只有这个有正念的心正在知道一个真实法的特性。在这之后紧随发生的任何推论和省思都是概念法的过程。

比量智是从第一个现量智发展出来的。直觉探寻的过程会覆盖真实法更宽和更深层的范畴，因此，会从缘起关系（包括一种以上真实法的关系）进入更深层面。这种“直觉”观智深刻地了悟一切行涉及三共相的层面（思维智sammasana）。这如同不仅仅只是看到波浪而是深入全面地看见整个大海。因此“直觉”观智不是概念法，但其后会跟着概念性的省思，后面跟着的不是“比量”而是省思。

法念处——观照五取蕴

Picture 38

观照五取蕴

五取蕴(Upādānakkhandha) 真实法(Ultimate Reality)
色取蕴 28种色法，是渴爱所执取的对象
受取蕴 3种或者5种受，是渴爱所执取的对象
想取蕴 3个阶段的想，是渴爱所执取的对象
行取蕴 除去受取蕴、想取蕴，以思心所为主的50种心所法，是渴爱所执取的对象
识取蕴 81种世间心，是渴爱所执取的对象

如前所述，不是所有这些内容都适宜作为初学者的禅修所缘。

观照五取蕴流程图类似于观照五盖流程图。首先，作为真实法来观察蕴，然后如下图所示观察蕴形成的因缘：

五取蕴(Upādānakkhandha) 因缘示例
色取蕴 无明、渴爱、业、生/灭的共性、食物
受取蕴 无明、渴爱、业、生/灭的共性、感官刺激
想取蕴 无明、渴爱、业、生/灭的共性、感官目标(rūpārammaṇa, saddārammaṇa, etc.)
行取蕴 无明、渴爱、业、生/灭的共性、痴(avijjā/moha cetasika)
识取蕴 无明、渴爱、业、生/灭的共性、名色法(nāmarūpa – nāma名: cetasikas/心所; rūpa色: 物质)

再次强调，这里的观照不是“想”而是在最初现量智之后生起的比量智，这和培育第三观智类似。

法念处——观照六根门、七觉支

Picture 6

Picture 40

 

观照六根门(Saḷāyatana)

内六处是：眼处——眼净色，耳处——耳净色，鼻处——鼻净色，舌处——舌净色，身处-——净色，意处——89心

外六处是：色处——色所缘，声处——声所缘，味处——味所缘，触处——触所缘包括地、火、风，法处——法（其他五处不包含现象，也不包括概念，例如52心所法，16细色，涅槃）

构成物质性的10处的因缘包括：无明、渴爱、业、食物、和生/灭的共性。构成意处和法处的因缘包括无明、渴爱、业、感官刺激和生/灭的共性。

观照七觉支(Bojjhanga)

七觉支 (Bojjhanga) 真实法(Cetasika) 七觉支因缘示例
念觉支 Sati 念心所 有正知的正念，远离无正念的人，与具有正念的人为伴
择法觉支 Paññā慧心所 探寻蕴、处、界等法，身体、衣物之整洁，平衡五根五力，远离愚痴之人，亲近智者
精进觉支 Viriya 精进心所 思维恶道的怖畏，思维解脱道的利益，远离怠惰之人，与奋勇精进之人为伴
喜觉支 Pīti喜心所 忆念佛、法、僧三宝，思维经典法义，远离恶人，与善友为伴
轻安觉支 Passaddhi轻安心所 适宜的饮食、天气和姿势，中道之践行，远离身不安宁之人，与身安之人为伴
定觉支 Ekaggatā一境性心所 平衡诸根，远离散乱之人，与有定力者为伴
舍觉支 Tatramajjhattatā舍心所 对众生/诸事离执之心态，远离自我中心之人，与无偏曲之人为伴

注意：禅那（jhāna）和道(maggapaccaya)也可以作为缘。

法念处——观照四圣谛

Picture 7

 

观照四圣谛(Cattāro Ariya Sacca)

圣谛(Ariya Sacca) 真实法（Ultimate Reality）
苦谛 除属于集谛的渴爱（执取）之外的一切世俗现象
集谛 欲爱、色爱和无色爱的贪(lobha)心所
灭谛 涅槃
道谛 正见:慧（paññā）心所

正思维:寻(vitakka)心所与伺(vicāra)心所

正语:正语(vaci-duccarita virati离语恶行)心所

正业:正业(kāya-duccarita virati离身恶行)心所

正命:正命(ājīva-duccarita virati离命恶行)心所

正精进:精进（Viriya ） 心所

正念:念（Sati）心所

正定:一境性（Ekaggatā ） 心所

在根本道(Mūla magga)阶段，修习的内容是苦应知、集应断（通过放下或离执，断除苦因），这些仍处于世俗层面，直到获得第一观智。

在前分道(Paṭipadā magga)阶段，透过观照真实法无常性和无我性而逐渐了解行苦的本质。在此阶段，随着观智的不断深入，渴爱被逐渐灭除，前分道随观智的进展被培育出来。

在圣道(Ariya magga)阶段，在观智的圆满时圣道的实证完成，其所缘皆为出世间法。

在修培育道即修习毗婆舍那时，道支现起，否则，道支不现起。

《念处经》注释和《清净道论》有更多关于苦集、苦灭之因果链的详细阐述。这部分内容超出了本书所讨论的范围，此不赘述。

法念处的进一步阐述

有趣的是，每一个子题会在禅修实践的不同方面有其自身独特的影响。举例来说：

  • 观五盖带来洞见，溯源心理问题的深细根结。
  • 观照五蕴带来洞见，破除“我论取的邪见(attavādupādāna micchādiṭṭhi)”和“我是慢(asmimāna)”。
  • 观照六入处带来洞见，洞察在六根门运作的心及其因缘的因果链。
  • 观照七觉支带来洞见，洞察引生超越世间（解脱）的诸要素，也展示它们是如何运作并且是如何通过观照三共相而得以超越世间的。
  • 观照四圣谛带来全面的洞见，明了每一圣谛的修行方向和作用。

法念处的最后一点注解

作为对法念处的最后一点注解，我想提一下我在早年的修学阶段所获得的一点心得。那时，我的老师告诉我从禅修实践的角度分析《大念处经》，所有那些导向圣道和圣果但不属于前三个念处的修习，都属于第四念处。于是我想，如果被问到：一个人怎么就发现了除传统和经典所教授的方法之外的道路了呢？这，应该是一个真正简洁的回答。

这样讲，实际上并不是为了回避问题，而是确实有它的道理。因为“法念处”涵盖了通往圣道的一切方法，只要你达到了以真实法作为正念所缘这一关键点。这些真实法可以有许多许多种组合，尽管有些组合比起其它的更难以被洞察，这同时也非常有赖于个人的潜力和学识。因此，用一句中国话来表达就是“一法生万法”。法念处是广泛且灵活的同时，也是深奥且丰富的。简言之，统合四念处为一处的话那就是“法念处”。

  1. 英文note既可以表示标记（labeling）的意思，也可以表示注意、觉知或者观照的意思。一般开始要标记，到生灭随观智或坏灭随观智生灭太快标记不过来会自然停止标记。 ↑
  2. 这个巴利词atammayatā=a非+taṃ彼+maya制造+tā状态，按字面意思就是：非造作彼的状态 ↑
  3. 相应缘是：四种非物质（即：名）蕴彼此相互为缘。——《发趣论轻松谈》 ↑
  4. 英文的法念处的译法是Foundation of Mindfulness of Mental objects, 也就是把法念处的法等同于‘心的所缘 （mental objects）’。 ↑

 

超凡的智慧 （下册）

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超凡的智慧

Transcendent Wisdom

 

班迪达大长老

国际禅修营开示（下册）

2015年1月

缅译中：圣法西亚莉（Sayalay Santa Dhammā）

2019年

 

2015年1月1日

昨天在开示中讲到了七觉支（sambojjhaṅga）。所谓正觉者，就是指一个人最终具有了正觉的智慧（Sambodhi）。所谓正觉的智慧（Sambodhi），是指完全彻底地觉悟四圣谛的智慧，这种智慧才被称为正觉（Sambodhi）。如果没有正觉的智慧（Sambodhi），一个人就不能觉悟四圣谛，但是，正觉的智慧并不是通过修习单独的某个觉支而成就的，而是需要修习七个觉支。一个人圆满地修习七觉支，将会成就觉悟四圣谛的智慧（正觉）。

现在YOGI们通过修习前行道（pubbabhāga-magga），开发增长内观智慧，当内观智慧逐阶地递升，直至圆满成就的时候，YOGI将会觉悟四圣谛。修习前行道，使YOGI深刻地了知到苦谛，到最后，圣道智、圣果智生起时，在见证涅槃的当下，YOGI即全面地觉悟了四圣谛，这意味着：

了知到了苦谛，消除了苦因（集谛），觉悟了灭谛，修习了道谛。

觉悟了四圣谛的人，被称为完全彻底地觉悟的人，在巴利语中有一个词是sambodha，其意思是正觉者，是指全面地觉悟四圣谛的人。成就一个人全面地觉悟四圣谛，一共有七个因素，称为七觉支，念觉支是其中之一。所谓觉支，就是觉悟四圣谛的因素，巴利语称为aṅga。Sambodhi与aṅga两个词组合起来，成为合成词sambojjhaṅga，意思是七觉支。

昨天，班迪达大长老的开示提到，四圣谛之中最后两个圣谛是出世间圣谛，是属于甚深而高尚的圣谛，是具足了圆满功德的圣谛，请大家在心中记住它们，把它们作为耳熟能详的教理常识。实际上，与YOGI习禅相关的是前面两个圣谛，即：苦谛和集谛。

在刹那间生灭的所有名法与色法，都是苦谛，在看到、听到、闻到、尝到、触到、想到等等的当下，如实观照和觉知，YOGI就能够如实知见到苦谛。如果对六根门发生的这些现象，没有在当下正念观照和觉知，YOGI就不会如实地了知苦谛（真理）。不了知真理，人们就会颠倒是非，被假象所迷惑，将苦的误以为是乐的，并会对其产生贪爱、执着，这就是产生苦的原因——集谛。

以四念处内观禅修的方法如实观照和觉知身心的现象，将能够如实知见到名法与色法在当下生生灭灭的本质实相。如此习禅，是在修习圣道之前的前行道，当内观智慧生起之后，就能够不断地消除苦的因。昨天的开示提到，在观照目标的当下，烦恼暂灭，由此可见，在亲证苦谛的当下，其他三圣谛也在同时地发生，即：消除苦因（集谛），到达苦灭（灭谛），修习正道（道谛）。

在精进地修习前行道过程中，从开发增长了名色分别智开始，内观智慧不断逐级、逐级地递升，在前行道圆满成就的时候，在觉悟灭谛的当下，同时生起了圣道智、圣果智。在看到、听到、闻到、尝到、触到、想到等现象发生的时候，目标（所缘）与观照目标的心（能缘），互为因缘而发生的名法与色法如河流般不停地转起、不断地轮转（pavatta），当这些因缘的转起不相续的时候，意味着因缘的轮转发生了寂止(apavatta)。名法与色法的因缘轮转（pavatta）是苦谛，在苦谛的轮转发生寂止(apavatta)的刹那，即是到达了灭谛，就在这个刹那，圣道智生起，YOGI从前行道转入到圣道，生起的圣道智是微妙而殊胜之法，这时候，YOGI将切实地体证到从未体验过的非感官之乐（avedita sukha）。而在此前，所经验的一切乐受，都是从六根门处体验到的感官欲乐（vedita sukha）。

非感官之乐（avedita sukha）又被称为寂静之乐（santi sukha），习禅人在体证的当下虽然不懂得如何标识这种乐受，但是，习禅人切切实实地将体验到，这种乐受是殊胜的，是超级寂静的，是令人满意的。巴利语sukha的意思是乐受，是众生体验到的愉悦的感受，乐受是令人感到满意和快乐的。众生都喜欢追求乐受，而不喜欢体验与之相反的苦受，这是众生的本性。经典开示说：

Sukhakāma dukkhapaṭikkūla.

意思是：（众生）避苦求乐。

乐受有两种：

一种是指，接触到悦意的感官目标，会生起幸福快乐的觉受，巴利语称为vedita sukha，即：感官欲乐；

另一种是指，并不是通过接触感官目标而体验的寂静之乐，巴利语称为avedita sukha，即：非感官之乐。

今天，班迪达大长老将为大家开示这两种乐受，至于哪一种更加殊胜，YOGI要自己来作出判断。

人们看到美丽的景物和异性，会生起崇拜、喜爱的心；

听到悦耳的声音，会生起崇拜、喜爱的心；

闻到芳香的气味，会生起崇拜、喜爱的心；

尝到美味的食物，会生起崇拜、喜爱的心；

触到柔软细滑之物和异性，会生起崇拜、喜爱的心，天气冷，喜欢让身体暖和起来，天气热，喜欢让身体凉快起来，坐着不舒服了，就会想着要马上改变姿势才好。特别是那些初学禅修的YOGI，还缺乏忍耐力，只要不舒服，就动来动去，坐不安稳。甚至在现场听开示的YOGI当中，有人已经支起了腿，显然是不想盘坐，还有人在左摇右晃，表现出缺乏忍耐。身体内只要有一点不舒适，马上就要调整姿势，直到让身体感到舒服为止。世间的人们喜欢质地细滑柔软的衣服，喜欢异性的碰触，喜欢天马行空地做白日梦。每当六根门处接触到悦意的目标，看到了好看的，听到了好听的，闻到了好闻的，尝到了好味道，触到了舒服的，全部都乐意享受，心中崇拜和喜欢这些乐受，感到自己非常幸福快乐，这些被称为感官欲乐，世间凡夫都喜欢感官欲乐（vedita sukha），追求乐受（Sukhakāma）。

世尊佛陀自己完全了知这些感官欲乐，他深刻地洞察到，这一切感官欲乐并非众生真正的幸福所在，它们仅仅是短暂的存在，巴利语ṭhitisukha的意思是，由于感受到喜爱的目标存在而体验的快乐。而一旦人们失去这些喜爱的目标，就立即体验到坏苦（viparināmadukkha）。所以，感官欲乐并不是可靠的、真正的幸福快乐。有的人由于心理非常脆弱，当失去世间的某些幸福快乐之后，会感到非常沮丧痛苦，甚至因此而发疯或丧命。如果人们极其地崇拜感官欲乐，那么，越是崇拜，就会越发执着，而越是执着，就会越发痛苦。

世尊佛陀寻找到了avedita sukha，即：非感官之乐，这并不是通过接触六根门的目标而体验的快乐。

平常人们体验的是感官欲乐：

因为看到美丽的景物和异性，产生乐受，从而生起崇拜、喜爱的心；

因为听到悦耳的声音，产生乐受，从而生起崇拜、喜爱的心；

因为闻到芳香的气味，产生乐受，从而生起崇拜、喜爱的心；

因为尝到美味的食物，产生乐受，从而生起崇拜、喜爱的心；

因为触到柔软细滑之物和异性，产生乐受，从而生起崇拜、喜爱的心；

因为在做白日梦产生乐受，从而生起崇拜、喜爱的心。

而世尊佛陀觉悟的非感官之乐，顾名思义，它并非通过六根门接触目标而生起的快乐。非感官之乐，也称为寂静之乐（santi sukha），是心远离了贪、嗔、痴烦恼动荡的寂静之乐。

然而，世间大多数的人们都趋之若鹜地寻求、执着感官欲乐，恣纵逸乐，无法自拔，例如：

崇拜、喜爱、追求观赏美丽的景物和异性；

崇拜、喜爱、追求倾听悦耳的声音；

崇拜、喜爱、追求闻到芳香的气味；

崇拜、喜爱、追求品尝美味的食物；

崇拜、喜爱、追求触到柔软细滑之物和异性……

这些感官欲乐的目标紧紧地系缚住了那些随心所欲地执着、抓取它们的人们，人们无法挣脱被这些欲乐的系缚，人们甚至已经到了若不满足欲望，誓不罢休的程度。

然而，无论感官目标是何等的悦意，反反复复地面对同一个目标之后，就不再兴致勃勃，甚至心生腻烦，这是众生的本性。例如，观赏一处胜地美景，一个人能够持续地看它多久呢？能持续几天？几个小时？其实，不需要多久，人们对它就不再感到稀奇，所谓观赏将变得索然无味。

同样地，无论多么悦耳的声音、多么诱人的香气、多么上好的味道、多么美妙的碰触，特别是异性的碰触，都将是同样的，由最初的新鲜、新奇，到最后感到平淡无奇。因为平淡而鄙弃了旧有的之后，还会继续追求新奇的。人们忘乎所以、随心所欲地追逐感官欲乐，特别是色欲之乐，一些人放纵地邪淫，已经到了无法自拔的程度。一些人随心所欲地放纵自己，任贪欲之火熊熊地燃烧，日思夜想所爱之物，若不得手便誓不罢休，乃至为了满足自己的贪欲而发动战争，大举杀戮，因为欲望得不到满足，身心便被嗔恚之火灼烧。人们对贪欲的鄙陋与弊害视而不见，便颠倒地崇拜、追求感官欲乐，身心被贪欲之火灼烧。

普通的人，被贪、嗔、痴之火不断轮流反复地灼烧着，其中痴火永远都在燃烧着。痴就是不了知真理，贪、嗔、痴之火并不是物质世界里面燃烧的烟火，而是无形地在人们心中熊熊燃烧的烦恼之火，只要贪欲存在，人们的心就不得满足，所谓欲壑难填，多少都不够，厌弃了旧的，再追逐新的。诚然，感官欲乐会令人快乐，而其鄙陋与弊害却是各种社会问题和矛盾的根源，过度的贪欲如同势不可挡的大火煎熬着人们。

远离感官目标的幸福快乐，没有任何鄙陋与弊害，因而能根除各种社会问题和矛盾。寂静之乐，并不是接触到六根门悦意的目标所感受到的欲乐，而是熄灭了贪欲之火的平静幸福，世尊佛陀自己寻找到的这种寂静之乐，并不是心中所梦幻的意乐，而是在经过四念处内观禅修之后，当内在的贪、嗔、痴之火冷却下来的时候，所感受到平静安宁的幸福快乐。

修习四念处内观禅修，就是在修习戒、定、慧三学，习禅过程将使不断灼烧人的烦恼之火逐步地平静冷却下来，包括粗重的烦恼、中等程度的烦恼和微细的烦恼。四念处内观禅修是我们获得非感官之乐（avedita sukha）的正道，换句话说，四念处内观智慧禅修是众生获得寂静之乐（santi sukha）的正道。世尊佛陀亲自觉悟体证了这唯一正道之后，为了众生的解脱利益，向众生宣讲了这条正道。

没有体验过这种真正幸福的人们，可以在世间尝试找到某种程度上的类似的体验。比如，一个相当富有的人，他很容易就能满足自己的感官欲望，很容易就可以享受到看好看的、享受到听好听的、享受到闻好闻的、享受到吃好的味道、享受到触碰舒服的接触，甚至各种各样、丰富多彩的享乐，他都能够轻而易举地获得，丝毫没有困难。但是，经过连续地享受这些感官欲乐之后不久，他就会感到空虚、无聊、乏味，退一步说，就算他一直兴致盎然，他是否可以每天24小时无休无止地享乐呢？显然不行，他一定需要休息，要上床睡觉。

在他进入卧室，躺在床上香香甜甜地酣睡时，家里人如果把他平时喜欢的东西都拿出来，叫醒他，他会不会高高兴兴地过来享受呢？想一想，被吵醒的人会是什么心态？显然，熟睡着的人都不会乐意被吵醒。为什么呢？因为，香香甜甜地熟睡时，人的身心是安安静静的，是舒适满足的，即使是片刻的宁静幸福，这种幸福满足感也没有人不喜欢，香香甜甜地睡上一觉之后，在醒来的时候，自己都知道自己睡了一个好觉，并感到心满意足，赞口不绝。

酣睡一觉之后，如果请他说说这一觉到底睡得怎么个好法，他没法说清楚，只知道睡得好。虽然语言上说不出具体怎么好，但是，却不能否认而说没睡好。在世间，既感到满足，又无法表达清楚的幸福，只有睡眠状态这一种。好的睡眠令人感到平静的幸福，这种幸福不是因为看到好看的、听到好听的、闻到好闻的、尝到好味道、触到舒服的等等而感受到的感官欲望的满足；香香甜甜地熟睡的时候，也没有思考、妄想；熟睡的人远离了六根门的这些感官欲乐的目标，在世间，只有幸福的睡眠类似于寂静之乐的体验。

一个人为了家人的衣食住行，每天都要外出工作，下班回家时，身心疲惫，饥肠辘辘，既想好好地睡一觉，又想饱饱地吃一顿，他到底是先上床睡觉呢？还是先坐下来吃饭呢？要选择。如果非常饿，就会先去吃饭，如果非常困，就会先去上床睡觉，身体挨上床，香香甜甜地睡一觉之后，身心的疲累消失了，睡觉的时候，饥饿感也消失了，而人却是心满意足，这种幸福人人都体验过，班迪达大长老他也体验过。

这种幸福并不是因为他下班回到家里见到了妻子、儿女后消除了困乏，而是在香甜地睡了一觉之后，感到非常解乏，同时恢复了体力，感受到了身心清爽自在，在入睡后，远离了感官欲乐的目标，体验到的一种清净平静的幸福。睡觉时到底如何好，无法说清楚，但是，事实又不可否认。

在世间修习四念处内观智慧禅修，最终将能够到达比睡一个好觉还要更加幸福的出世间的寂静之乐，如果足够精进，今生就可以达到，如果一个人智力正常，能够恭恭敬敬地、仔细认真地习禅，并不需要很久就能够实现目标，有的人一周、两周，有的人三周、四周，有的人两三个月，达到寂静之乐时，就自然地消除了诸如“这世间到底有没有寂静之乐呢？”这种疑惑。

前辈们在禅修获得成就之后，曾经写下赞叹的偈颂，比如：

Susukhaṃ vata nibbānaṃ, sammāsambuddhadesitaṃ

Asokaṃ virajaṃ khemaṃ, yattha dukkhaṃ nirujjhati.

意思是：寂静之乐真幸福，世尊觉悟并宣说。无忧无垢无危险，一切大苦皆寂灭。

在涅槃寂静之中，寂灭了生命过程中的所有苦，寂灭了令人难以忍受的身苦，人们因为接触感官目标而生起的感官欲乐，失去目标的同时，便感受到了痛失所爱之苦，因缘和合而生起的因缘法所带来的行苦，在世间存在的一切苦，到达涅槃的时候将全部寂灭，一切生命之苦的寂灭，称为寂静之乐。到达寂静之乐的人，是非常幸福的。寂静之乐是世尊佛陀通过亲自实践内观禅修而觉悟到的，并不是他思考推理出来的结论。

世间令人焦虑的事多如牛毛，不计其数，渴望的事一直不发生，人、财、物的损失，身体多病不健康，心情忧郁低落等等，而到达涅槃寂静，一切焦虑都将寂灭。

平日里众生心中泛起的多是烦恼及无明，包括贪、嗔、痴、邪见、我慢、疑、妒忌、吝啬、无惭、无愧等等，自己生命中随缘泛起的这些烦恼沉渣，如同被风吹起的路上的尘土，被人们所忽视，如果人们看到了这些尘土，会发现它们竟是如此厚密，而在涅槃寂静之处，这些烦恼、无明都寂灭了，那是绝对清净之处。

在世间存在各种各样的危险，各种敌人、水火灾难、战争灾难，而涅槃寂静之处则远离了所有一切灾难。

为了到达涅槃寂静，YOGI必须精进地修习四念处内观智慧禅修，即使目前尚未达到目标，也应能够理解到其感受就如同良好的睡眠一样令人平静快乐、远离危险和感官欲望，那的确是令人向往的，所谓人生的意义唯此无他。

如果能够恭恭敬敬、仔细认真、持续不断地习禅，可以保证大家最终能够达到涅槃寂静。俗话说，信则有，不信则无。大家精进地习禅，亲自去验证吧。

今天，班迪达大长老开示了被称为正觉（Sambodhi）的智慧生起时的所缘，以及促使该智慧生起的和合因素——七觉支。达到正觉，是习禅人圆满地修习了七觉支而自然地获得的结果。

接下来，班迪达大长老将继续开示七觉支，包括：

精进力衰弱的时候，应该修习哪些觉支；

精进力过度的时候，应该修习哪些觉支。

2015年1月3日

昨天，班迪达大长老开示了七觉支。在巴利语中，sambojjhaṅga的意思是觉支，这是一个复合词；其中sam的意思是，全面的，bodhi的意思是，觉悟的智慧，或觉悟之人；aṅga的意思是和合的支持因素、和合的因缘。世尊佛陀开示说，成就众生觉悟的因素有七个，所以，它们被称为七觉支。

今天，班迪达大长老以经典结合禅修实践，为大家开示七觉支之一的念觉支。

念觉支，在巴利语中是个复合词，即satisambojjhaṅga，sati的意思是念力，是指注意觉知当下存在的目标的念力，它是成就正觉者的因素之一。习禅人需要具有念力，不断地培育和增强念力，以使念力一个接着一个地生起。首先，要开发（uppatana）念力，开发出来念力之后，还要继续培育、使之强大（vattana），这个过程就是禅修（bhāvana）。开发并培育念力，使之强大起来，巴利语称之为Satipaṭṭhāna，意思是念住（以正念而安住）。当念力增强的时候，心就受到了安全保护。世尊佛陀曾经开示说，

rakkha vāraṇa gutti.

rakkha指防护，以免贪、嗔、痴进入心识之流。防护做好了，就挡住（vāraṇa）了不善法，使不应进入的危险因素无法进入，危险因素被挡住，心自然就安全了（gutti）。这是念力的特相。如果按照正确的方法，开发培育念力，念力就增强了，念力增强的时候，就远离了放逸，与此同时，到达了不放逸，这被称念住（Satipaṭṭhāna），同时，也圆满地成就了念觉支（sati-sambojjhaṅga）。

首先，念力增强之后，心清净了，将能够开发增长内观智慧，开发增长内观智慧称为前行道（pubbabhāga-magga）。从开发名色分别智开始，YOGI开启了前行道。当内观智慧渐渐地成熟、渐渐地圆满成就的时候，道智将会生起，道智被称为正觉的智慧（Sambodhi），道智生起的人，也被称为觉悟四圣谛智慧者。这就是为什么说念觉支是成就一个人觉悟的因素之一，这一点是显而易见的。

念力所念住的目标，在经典里被划分为四类，念力来来回回地、反反复复地念住这些目标，它们是：

  1. 身念处（kāyagata），是指众生的色身；
  2. 受念处（vedanāgata），是指觉受；
  3. 心念处（cittagata），是指清净或不清净的心；
  4. 法念处（dhammagata），是指六根门发生的一切名法与色法现象。

这四类念处的目标，都是YOGI在习禅过程中应该观照觉知的目标，它们是习禅人应该观照觉知的广袤的目标之田。YOGI应该观照觉知每一个当下生起的最显著的目标。这其中，身念处的目标通常都是最显著的，YOGI所观照觉知的目标主要都是身念处的目标，其中包括身体所做的动作，例如，弯曲、伸展、移动四肢，转动、倾斜身体，行、住、坐、卧的威仪姿势、睁眼、闭眼、眨眼睛等等一系列动作。

使用经典开示的专业语言，就是身体内的软、硬、粗糙、细滑、凝结、凝固、湿粘、融化、冷、热、暖、轻、重、僵硬、拉伸、震动等等特相，眼净色、耳净色、鼻净色、舌净色、身净色、心净色等净色，以及撞击这些净色的所缘，包括：色所缘、声所缘、香所缘、味所缘、触所缘、法所缘等等。所有身念处的目标，世尊佛陀称之为kāya，意思是色身，是指色法的聚集，色身是可被观照觉知的、广泛的目标之田。在色身这个广泛的目标之田里，每一个当下都会生起显著的目标，比如，弯曲手臂、伸展手臂、坐着、站着、躺着、走着、提脚、放脚、转身、睁眼、闭眼、眨眼睛、硬、软、冷、热、暖等等这些目标。它们是一小块、一小块地在当下生起的显著的目标之田，这些目标之田是念力所应该作业、出没之处。在这些目标生起的当下，念力就应该立即到达“工作现场”。

在最初习禅的时候，YOGI的念力时有时无，很不稳定，这是自然的，所以，习禅新人不需要为此感到挫败，不要灰心丧气，应该继续练习提起正念。经过反反复复地观照练习，正念就能够开发出来。正念能够防护烦恼污染进入心识之流，这就是念力的保护、防护的特相。念力使心识之流免于受到烦恼污染，并使之处于安全状态，甚至能够达到令人不可思议的安全的状态。当念力的保护、护卫能力强大起来的时候，心就会避免受到贪、嗔、痴等不善法的控制，心就自在了，获得了解脱，这是刹那短暂的解脱（vimutti）。这种心处于解脱状态的时间累积多起来之后，乐受将会生起（vimuttisukha），习禅人会感受到幸福满足，体会到这种禅悦与平时通过眼、耳、鼻、舌、身能够感受到的五欲之乐是不同的。世尊佛陀开示说，解脱之乐是更加殊胜的，解脱之乐远远超越于五欲之乐，解脱之乐是习禅过程中自然而然生起的，并非是通过祈祷而得来的。在具念觉知的当下，因为念力的防护作用，阻止了烦恼污染进入心识之流，心处于安全状态，自由自在，这就是解脱之乐。

反复地观照目标，渐渐地，将开发出内观智慧，内观智慧逐阶、逐阶地增长，这时候，念力也会越来越稳固。巴利语paṭṭhāna，意思是稳固地建立，pa的意思是杰出的、卓越的，ṭhāna的意思是，（念力）在所观照的目标之上安住不动、稳固地建立，这是卓越的、杰出的念力，巴利语称为satipaṭṭhāna，意思是，稳固地建立起来的卓越的念力。

到了这个程度，念力已经具足了力量，被称为sati-bala。在具足念力的时候，其对立法pamāda（失念、放逸）就被镇服、被控制，作为五力之一的念力占据了统治地位，从而，习禅人开启了不放逸之道（appamāda），谨慎而具念。所谓的paṭṭhāna，就是卓越的、杰出的念力，是当下一个紧接着一个生起的念力，念力具足了持续的力量。在《大念处经》中，世尊佛陀以satimā来定义这种杰出的念力，这种念力是令人赞叹的。

可被觉知到的色身的目标分为粗大的、中等的、微细的三个层次，这种杰出的念力（satipaṭṭhāna）能够稳固地建立于当下生起的微细的色法目标之上。习禅过程中，身心觉受会生起，觉受包括乐受、苦受、不苦不乐受，刚刚开始练习内观禅修，生起的多数都是苦受，想要开发增长内观智慧的习禅人，随着内观定力的生起，苦受会跟着多起来。那些为了心的平静而修习止禅的习禅人，随着止禅定力的生起，乐受会随之而来，行、住、坐、卧都感到舒适惬意。而在修习四念处内观智慧禅的过程中，YOGI刚刚生起一些定力，各种苦受就跟上来了，通常YOGI都会经验到痒、凝结、麻木、疼痛等等的苦受。在这些苦受生起的时候，应具念地观照觉知这些苦受，并要谨慎地警觉想要舒适的乐受这种渴爱的生起。经典开示说：

Dukkhī sukhaṃ patthayati, sukhī bhiyyopi icchati.

这句开示的意思是，感受到苦受，渴望要乐受，感受到乐受，则渴望更多。

在苦受生起的时候，从人的本性而言，必然是要渴爱舒适的乐受的，而在舒适的时候，则渴爱更多的乐受，人对乐受的渴爱是无止境的。经典中另一句开示是：

upekkhā pana santattā sukhamicceva bhāsitā.

意思是，舍受平静无苦，亦被称为乐受。

舍受即是不苦不乐受，因为这种觉受是平静无苦的，通常将之归类为乐受。人们对舍受也会产生渴爱，当内观智慧提升的时候，多数时间感受的都是舍受，YOGI如果对其产生执着和喜爱，就很难再取得进步，使YOGI难以获得殊胜的智慧，最终反受其苦。

在习禅过程中，不可避免地要经验到这些觉受，苦受、乐受、舍受，无论如何，YOGI都应该以卓越稳固的念力（satipaṭṭhāna）如实观照当下生起的任何觉受，以避免贪爱等烦恼生起。假如苦受增强了，觉知的心不要过于紧绷，在苦受非常强烈的时候，可以暂时放下这个目标，回到自己一直在观照觉知的主要目标——身念处的目标。

如果规定自己禅坐一个小时，那在这一个小时期间尽可能地避免活动身体，避免更换姿势。如果在苦受生起的时候，老是要动身体，定力就很难培育起来，同时，自己也不能够真正地超越苦受。一个懦弱、智慧力欠佳的人，就会害怕苦受，一个贪生怕死、害怕残疾的人，就会不停地换坐姿，那他永远都无法克服苦受。所以，习禅人应该尽可能地忍耐苦受，具念地如实观照，这是非常重要的。只有这样，一个人才算是在如实地随观受念处，具念地随观受念处。

有时候，心会到处飘荡。一旦放松警觉，心就会从目标上跑开。一旦心从目标上飘走，通常都会沉溺于贪欲之中，这时候要及时地观照觉知这些妄念的心。通过观照妄念，心远离了贪欲等烦恼，远离烦恼的心是清净的，这些心的状态都应如实地去观照。有时候，令人不悦的目标生起，嗔恚的心就生起，YOGI应及时观照觉知嗔恨心；通过如实观照，嗔恨心消失了，生起了清净的心，这些都应该观照觉知。痴心、掉举的心生起，要观照觉知；昏沉的心、无聊的心、清净的心、污秽的心都会生起，无论怎样的心生起，YOGI都应该如实观照觉知。

通过反反复复地观照，念力不断地增强，YOGI便成就了卓越稳固的念力（satipaṭṭhāna）。日常生活中，人们大部分时间都是在渴爱欲乐的目标，这期间还会生起嗔恨、疑惑、昏沉睡眠、掉举恶作等等不善心，YOGI如实观照这些心的状态，就是在修习法念处。无论善心、不善心，凡是当下生起的显著的心的状态，都应该观照觉知，这些心消失之后，应该回到腹部上下起伏，这是通常都应该回到的主要目标。

如现在这样，养成毫不漏失地如实观照的习惯时，念力就在潜移默化之中增强了，并且变得卓越稳固，能够紧紧密密地觉知目标，几乎都不会有丢失，即使有丢失，当下立即就会觉知到失念了。念力好的时候、有观照觉知的时候，自己知道，忘失观照的时候也会立即觉知到，这就是卓越、杰出的念力。当念力能够观照觉知每一个当下生起的目标时，念力就会一直持续不断地投入到当下身心之内目标之田中生起的目标上。

如果把浮泡丢到水里，它就会漂浮在水面上，如果把石子丢到水里，它就会直接沉入水底。每一次丢石子进水里，它都会嗖地一下子就到水底了。apilāpana的意思是，不漂浮，不像浮泡那样在水面漂浮，比喻目标生起的当下，念力在同时即刻地投入到目标之中，沉入到目标之中，这就是念力的特相。

强大的念力，保护了清净的心识之流不被污染，心处于安全状态，自由自在，这实在是太好了。在了知到了念力的价值之后，一个恭恭敬敬地、细致认真地习禅的YOGI，将能够培育起强大的念力，而一个放逸散漫的YOGI，他的念力就会像是浮泡漂浮在水面之上一样，无法沉入目标观照觉知，无法如实知见到目标的本质实相。散漫的心随心所欲地到处飘荡，大部分时间都浪费于粘滞在欲乐的目标上了。

习禅人应该为了增强念力而不断精进地观照觉知目标，就像把石子投入到水里一样，持续不断地练习使心沉入到目标之中，当心沉入到腹部上下起伏之中的时候，便能够如实地了知到其紧绷、僵硬、震动、松弛等等的特相，显然，当YOGI能够如实知见到目标的特相时，说明他已经能够沉入到目标之中，并能够紧紧密密地观照觉知目标。念力就是这样培育起来的。这是自己亲自了知到的目标的特相。

在此之后，YOGI会进一步地了知到因果关系。YOGI观照腹部上下起伏的时候，腹部回落结束之后，回落的动作消失时，观照觉知这个目标的心也不存在了，腹部膨胀结束之后，膨胀的动作消失时，观照觉知这个目标的心也不存在了。所缘存在，能缘的心（ārammaṇika）才生起，所缘不存在，能缘的心就不存在。显然，知道了所缘存在，能缘的心（ārammaṇika）才生起的时候，就了知到了能缘和所缘之间的因果关系。

这是最初的正觉（sambodhi），是对身心实相完整的了知、亲自的了知，这不是通过阅读经典了知的，也不是通过善知识了知的，是对真相亲自的、完整的了知。继续练习观照觉知，腹部膨胀之后消失，它是一层一层地膨胀，一层一层地消失，在刹那间膨胀发生，下一个刹那间膨胀就消失了，目标一个接着一个。念力好到什么程度，正觉就清晰明了到什么程度。最后，互为因缘而发生的名法与色法当下寂止。在体证涅槃的时候，念觉支即圆满成就，当下生起正觉的智慧。YOGI也将真正地觉悟到，觉支法是一个人觉悟的因素，是七觉支和合在一起而圆满成就了正觉的智慧。显然，目前来说，YOGI还没有觉悟到这一点。

一个人无法成就的事，需要许多人联合起来一起成就的时候，其领头人就要调动和平衡所有人的力量。类似地，念觉支够强大的时候，习禅人都能够毫无漏失地观照觉知每一个当下生起的目标，YOGI的工作任务只有这一项，就是毫无漏失地观照觉知当下的目标，YOGI成就念觉支，对开发增长内观智慧是非常重要的。

自己身心内的身、受、心、法四类念处广袤的目标之田里面，身念处的目标包括软、硬、粗糙、细滑、凝结、凝固、湿粘、融化、冷、热、暖、轻、重、僵硬、拉伸、震动等等。通过反反复复地观照练习，前行道的正念道支将培育起来（pubbabhāga sammāsati-magga）；当前行道的正念道支圆满成就的时候，圣道的正念道支（ariya sammāsati magga）将培育出来。前行道的道支转为圣道的道支时，被称为无为界的正念道支（appavatta sammāsati-magga），同时也称为圣道的正念道支（ariya sammāsati-magga），清净的正念，就是观照觉知涅槃的正念。

当前行道的正念道支（pubbabhāga sammāsati-magga）圆满成就时，必然将变成圣道的正念道支（ariya sammāsati-magga）。当前行道的正念道支没有成就时，就不会生起圣道的正念道支。想要成就能够体证涅槃的、圣道的正念道支，那么，就要在此之前修习前行道，要能够紧紧密密地、持续不断地观照觉知自己身心内的身、受、心、法四类念处的目标之田中当下生起的显著目标，以便能够成就前行道的正念道支。

在精进习禅的过程中，观照觉知的念力不应该像水中的浮泡那样浮于表面不稳定，而是应该像投石子一样“嗖地一下子”沉入到水底，念力要能够沉入到每一个当下生起的目标之中，习禅人需要时时刻刻具足念力，念力是成就七觉支十分关键的因素。

今天，班迪达大长老开示了念觉支，当念力强大起来的时候，YOGI就不会再失念、放逸，而是成就了不放逸、不失念，在念觉支圆满成就的时候，其它的觉支也将随之圆满成就。在修习念觉支的过程中，观照的心有的时候会失去积极性、想退缩、萎靡不振、呆滞，有的时候则妄念会杂乱地浮起来，心因为兴奋而丢失念力，这时候，要调整自己的状态，既不要过分呆滞、退缩，又不能过分兴奋，需要这两者之间平衡。关于如何平衡地发展七觉支，改天继续开示。

2015年1月5日

前几天，一直在开示七觉支。YOGI通过精进地习禅，在七觉支圆满成就的时候，将能够觉悟圣道智，圣道智又被称为正觉（Sambodhi）。换句话说，正觉的智慧并非无缘无故地获得的，也不是通过深入经典而获得的，也不是通过发愿祈祷而获得的，只有在修习七觉支法圆满的时候，习禅人才会觉悟圣道智。七觉支就是促成圣道智生起的七个因素。

真的想要从基础开始认识正法，就要圆满地修习七觉支。习禅人知道要圆满成就这七个促成觉悟的因素，是非常重要的。一个人无论是想要得到世间的教育，还是想要寻求世间的财富，或者为了寻求任何事业的成功，任何好事想要成功地达成，都是需要努力奋斗的。除此之外，没有其它方法能够使人成功。YOGI们应该明白这一点。

现在大家能够修习内观禅修，这需要良好的基础，首先是要做一个名副其实的人，使自己避免造作备受众人谴责的身恶行、语恶行。在达到身行清净、语行清净的时候，才算是一个名副其实的人。在此基础上，要进一步地使心态清净，心态清净时才算是端正了人类的心态。

真正的正法，是真实存在的真理，它不仅仅是停留于书本的知识，而是通过亲自实践之后才能够了知到的真理，修行人按照经典的开示，不断地努力实践，在亲身体悟正法时，才算是觉悟真理的人。这样的人，比普通人的心智更加杰出、卓越，他们是具有超凡智慧的人。具有超凡的智慧是非常重要的人生目标。

为了使众生能够提升自己生命的品质，世尊佛陀以各种方式开示佛法。班迪达大长老现在所开示的七觉支法，是以佛法教理结合实践而进行的开示，并非仅仅是从单方面照本宣科而已。细致认真的YOGI，如果立志想要做一个名副其实的人，想要具有人类的心态，想要在具有人类智慧的基础上，成为具有超凡智慧的人，就应该双管齐下，既要认真地听经闻法，也要精进努力地实践禅修。

有了如理作意的智慧，懂得了正确的禅修方法，为法精进永远都是功不唐捐的，修习正法从来都不会是白白地浪费时间的，而是会带来善的果报利益。在世尊佛陀文明教化的领域范围里，四念处内观智慧禅修是最重要的核心教导，使众生能够培育强大稳固的正念。

菜肴如果没有放盐，就会寡淡无味，而适当放过盐的菜肴吃起来才会是有滋有味的。四念处内观禅修是人生基础的培训，它如同盐一样，对生命的提升来说非常重要。人生如果缺失了四念处内观智慧禅修，就是有缺陷的，就是不圆满的。一个人这一生必须要修习四念处内观智慧禅修，它就是如此这般地重要。大家要意识到，它对每一个人来说都是最重要的事。

最重要的事，通常都有四个特征：

  1. 必须要做，不做不行；
  2. 自己要亲自做，不可以找代理帮忙完成；它无法用钱买得到，也无法用财富交换得到；
  3. 要有计划地定时、准时地做，不能随心所欲地偷懒怠工。

密集禅修的时候，该坐禅时，就坐禅，该行禅时，就行禅，不可以休息、发呆、思考、聊天说话。

  1. 利益巨大。比如，获得心清净可不是一丁点利益的事，而是人生最有利益的事。

每个人生命中最重要的事情都是具有这些特征的，班迪达大长老的意思是，习禅人要把四念处内观智慧禅修放在生命中最重要的位置。

经典开示说，圆满地修习四念处内观智慧禅，等同于圆满地修习七觉支法。所以说，习禅人要圆满成就七觉支法，最重要的就是要修习四念处内观智慧禅。YOGI持续不断地观照觉知当下发生的身体动作，持续不断地观照觉知当下生起的觉受，持续不断地观照觉知当下生起的妄念，持续不断地观照觉知当下六根门处发生的显著的身心现象，只要是当下生起的显著的身心现象，YOGI都要警觉地观照觉知，而不应该马虎随意、漏失觉照，这是非常重要的。

anupassana的意思就是反反复复地随观，能够做到反反复复地随观的人，被称为随观者（anupassī）。那么，应该反反复复地随观什么呢？就是色身上生起的目标，巴利语kāye的意思是在色身上。所谓目标，包括尚未生起的目标，同时，生起的目标中包括显著的和不显著的，这其中，习禅人应该如实观照当下色身上生起的显著的目标，其他不显著的则不需要理会。

色身的目标本身具有生起后即刻消失的特相，所谓消失就是死亡了，死亡属于不美好的特征。生灭无常是自然发生的，它是不美好的。世尊佛陀如实地揭露了色身无常的特性，习禅人便应该要反反复复地观照觉知无常、苦、无我、丑陋的色身。

问题是，如何观照呢？就是随观色身（Kāyānupassanā），这是指要时时刻刻地观照觉知当下生起的显著的色身目标，例如，热（色身）生起，观照热；冷（色身）生起，观照冷；僵硬（色身）生起，观照僵硬；紧绷（色身）生起，观照紧绷。

世尊佛陀开示了观照方法，持续不断地观照觉知每一个当下生起的色身，热显著地生起，反反复复地观照热，这被称为身随观（kāye kāyānupassanā）。一个随观色身的人，被称为身随观者（kāyānupassī）。如何才能够做到反反复复地随观呢？有哪些因素，促成了反反复复地随观呢？如果缺失了这些因素，就做不到反反复复地随观。为了持续不断地做到反反复复地随观，世尊佛陀作出了具体开示。

持续不断地、反反复复地随观显著生起的色身，需要精进力，显然，松松垮垮、随随便便是不行的，态度散漫冷漠也是不行的，不积极、磨磨蹭蹭也是不行的。这里，世尊佛陀用ātāpī表达了精进的程度，就是要具足能够使烦恼枯干的勇猛无畏的精进力，或者说，具足炽热的精进力。习禅人需要有这种精进力。这不是一点点的努力就可以的，而是要付出很大的努力，才能够具足精进力。

在每一个身体动作发生的当下，都要毫不迟疑地使心导向并到达目标，并紧紧地贴住目标，正念不漏失一秒钟，这样，才能够做到反反复复地随观身。如此激发炽热的精进力，目的不是让自己的生命变得污秽、不是让自己的生命趋于堕落，而是为了让自己的生命越来越清净、越来越提升。这是令人赞叹的精进力。习禅人就要像这样激发出杰出卓越的精进力。如果身体动作发生的当下，没有激发出精进力，懒惰就浮现出来。在心散漫松懈的时候，做不到反反复复地随观，烦恼就会进入心里。只有做到持续不断地激发炽热的精进力，才能够做到反反复复地随观，才能够远离烦恼。

如果能够激发炽热的精进力，自然就具有念力（satimā），而且是具足了念力。这种念力不是环顾左右而念住其它的念力、念想，而是能够使生命变得清净的、开发增长内观智慧的念力，这是令人赞叹的念力。如果激发精进力，以使心贴住在每一个当下生起的目标上，念力就紧紧密密地安住在目标之上，这就是具念。激发精进力一次，念力就贴住目标一次，如此地具念，才能够做到反反复复地随观。YOGI要明白这一点。

在具念的时候，自然而然地心就紧紧密密地安住在目标上，心不断地专注于当下的目标之上，定力就培育起来。以这种方法，激发的精进力程度有多大，念力就有多强。当心紧紧密密地安住于身体发生的显著的动作上时，心不再到处游荡，而是专注在当下这个目标上。这种有定力的心，一次又一次，反反复复地多次生起，就称为反反复复地随观（anupassana）。分析当下觉知的心，这时候它不会想要去杀生，不会想要占有他人的财物，不会想要去邪淫，不会想要去欺诈，也不会想要去酗酒吸毒，心自然地获得了清净。这是非常明显的心清净，心识之流远离了污染。

世尊佛陀开示说，这就是众生获得心清净的唯一之道。习禅人要一直持续不断地、反反复复地随观身。这需要激发炽热的精进力，只有激发炽热的精进力，才能够具足念力；在具念的时候，才会产生专注于当下目标的定力；只有同时具足了精进力、念力、定力，YOGI才能够做到反反复复地随观。

做到了反反复复地随观，将能够消除心中的缠缚性烦恼（pariyuṭṭhāna kilesa）。所谓的具有人类的心态，就是指心中没有了缠缚性烦恼的心态。如果散漫放逸，就是丧失了人类的心态。如果恭恭敬敬地地观照觉知，就会具有人类的心态。所谓的心识之流，就是一次又一次反复生起的心。使自己反复生起清净心，就是内观禅修（bhāvanā）。凭借精进力、念力、定力的支持，越来越多地能够做到反反复复地随观当下发生的身体动作，渐渐地，精进力增强了、念力增强了、定力增强了，这时候，慧力（jaññā）就产生了。

例如，观照腹部膨胀时，了知到僵硬、紧绷，观照腹部回落时，了知到松弛、松软，在其它显著的身体动作发生的当下，YOGI了知到不同的特相。在慧力产生的时候，每一次都能够清清楚楚地了知到色身的本质实相。就在当下，清清楚楚、了了分明地了知到一个又一个显著发生的不同的特相。巴利语jaññā，就是内观慧力，它被称为圣道之前的前行道（pubbabhāga magga）。这种内观慧力的了知是正知（samjaññā），它不是道听途说的知识，不是在经典中阅读到的单纯的理论，而是一种正确的了知、圆满的了知、亲自的了知，这种了知就是正知（samjaññā）。任何人都无法否认正知。

此外，YOGI还清清楚楚、了了分明地了知到当下发生的名法与色法是互相不同的两种法。腹部上下起伏这个目标是一层一层地发生的，了知目标的心也是跟随其一个接着一个发生的，YOGI不再将名法与色法混为一谈。巴利语词节pa的意思是，清清楚楚、了了分明地了知，这种了知既不是听老师说的，也不是从经典里面读到的，而是亲自的、殊胜的了知，世尊佛陀用sampajaññā（正智）表达其特别的意义。世尊佛陀开示说，正觉（sambhodi）是自觉者，也是指自己觉悟的智慧。正智是成就正觉的因素，也是成就正觉者的因素，也是觉悟四圣谛的因素，这是任何人都无法否认的事实，正智被称为（慧）觉支（sambojjhaṅga）。

随观身（kāyānupassanā），即是反反复复地观照觉知显著生起的身体的动作。YOGI必须激发精进力，具足紧密觉知的念力，以及专注的定力，如此随观，正智（sampajaññā）就生起了。YOGI清清楚楚地了知到，这是色法，这是热的，这是冷的，这是僵硬、紧绷，等等，清清楚楚地了知到无常——色法生起后即刻灭去，无论是谁都不能否认这些事实真相。如实知见到色法的本质实相的时候，就不再执着恒常的观念。YOGI尽己之力如实观照当下生起的色法，会了知到，色法生起后就灭去了，了知到其无常的本质实相。

如果没有如实观照，丢失了正念，一方面烦恼就有机会生起，另一方面，刚才说的精进力、念力、定力都不复存在，正智就不会发生。如此，YOGI对当下生起的被称为色身的目标没有觉知，那么，他对于悦意的目标会生起贪爱，对于不悦意的目标会生起嗔恨。相反地，如果能够及时地如实观照当下生起的目标，贪爱和嗔恨都不会发生。为什么呢？因为，当下生起了智慧，若智慧生起，烦恼就不会生起。马哈希西亚多济开示说，

不观照，烦恼进。有观照，烦恼净。

观照觉知目标的当下，心获得了清净。观照一次，就清净一次，能够连续观照两次，心就持续清净两次，那么，烦恼就在每一次具念观照的当下被平伏了，这被称为当下舍离，巴利语称为tadaṅga-pahāna。观照觉知越是持续不断，舍离烦恼的时间越是持久。这好比在路上驾驶汽车，当汽车均速行驶的时候，驾驶员就不需要更多的操控一样。当内观智慧递升的时候，舍离烦恼的状态就非常地突出。即使偶尔漏失观照，烦恼也不会立即生起，这被称为镇伏舍离，巴利语称为vikkhambhanavinaya。烦恼被长久地镇伏，远远地避开了。这就是习禅人在反反复复地观照目标的当下，所获得的舍离烦恼的利益。这是最重要的利益。舍离了贪、嗔、痴，心清净的时候，将能够如实知见到目标的本质实相。这就是修习随观身可以获得的心清净的利益。

同样地，除了随观身，习禅人随观其它任何身心当下生起的目标现象，都可以使自己舍离烦恼。一次观照就舍离一次烦恼，累积一次心清净。如果一个人对佛法没有生起信心，习禅时马马虎虎、敷衍了事，那他就失去了心清净的利益，失去了当下舍离烦恼、镇伏烦恼的利益。不恭不敬、放逸散漫的人，就丧失了获得殊胜利益的机会。一些YOGI当初是为了获得法的利益而来这里禅修，但是，假如习禅时并没有获得舍离烦恼的利益，这显然说明，他们在习禅过程中没有恭恭敬敬地地观照目标，也没有细致认真地观照目标，他们一会儿观照、一会儿休息，心不在焉。禅师们虽然没有亲眼看到这些，但是，这种推断是八九不离十的。

YOGI对身心内生起的其它目标，例如，当下生起的各种觉受，也应该以相同的方法反反复复地随观，这就是受随观（vedanānupassanā）；反反复复地随观当下生起的妄念、思考的心，就是心随观（cittānupassanā）；反反复复地随观当下生起的六根门处的显著的目标，就是法随观（dhammānupassanā）。

能够做到反反复复地随观，必然具足了精进力、念力、定力、慧力，它们都是成就正智的因素。如果缺乏了这些因素，习禅人就无法到达正觉。为了圆满地成就这些觉悟的因素，习禅人首先必须对四念处内观智慧禅修具足信心，恭恭敬敬地、细致认真地、持续不断地随观目标。如果是抱着三心二意、试试看的心态习禅，那是行不通的。假如态度不恭不敬、马马虎虎、偷懒磨蹭，即使禅修一辈子都不可能成就。

此外，既需要具足信心，又需要有善法欲，那种似是而非的信心，是激发不出求法的欲望的。真心实意地相信世尊的教导，想要获得四念处内观禅修成就的欲望就会强烈，这种强烈的欲望，对于YOGI能够成为一个名副其实的人，成为一个有人类心态的人，并在具有人类智慧的基础上，成为一个具有超凡智慧的人来说，是非常重要的基础。

如果一个人道德不良，行为不端，那么，在世间——

即使受过最高等的教育，他还算不上是名副其实的人；

即使再怎样富可敌国，他也算不上是名副其实的人；

即使前呼后拥的随从众多，他也算不上是名副其实的人。

假如一个人完全地丧失了道德良知，严重地行为不端，那么这个人的生命就根本地失去了价值意义。大家能够明白这一点是相当重要的。

如今，YOGI们自己已经做到了持戒清净，也都具有平稳的心态，并能够在这一段时间里，修习四念处内观智慧禅，开发增长内观智慧，YOGI们就是在赋予自己的人生以真正的价值和意义，并提升了自己生命的高度。

如果一个人想要赋予自己的人生以真正的价值和意义，首先要对世尊佛陀开示的佛法生起信心，并激发出强烈求法的欲望，以炽热的精进力，认认真真地实践四念处内观智慧禅修。

班迪达大长老愿大家都能够激发炽热的精进力，认认真真地习禅！

2015年1月6日

昨天，班迪达大长老开示说，一个人想要圆满地成就七觉支法，最主要的就是修习四念处内观智慧禅修。所谓四念处内观智慧禅修，就是以精进力、念力、定力，观照觉知当下显著地生起的身心现象，包括了身念处、受念处、心念处、法念处等四类念处的目标，当刹那定增强之后，内观智慧将会逐级开发增长。

当然，修行之路都不是一帆风顺的，想要到达的目的地也不是一下子就能够直通到底的。习禅的过程中都会出现这样那样的困难和障碍。因为最初阶段还体会不到禅修所带来的利益，YOGI这时候就会放松警觉，妄念便随之而生起。因此，精进力变弱了，心感到无力；另外一种情况是，YOGI能够持续地激发精进力，在观照觉知持续地好起来时，YOGI就会过度欢喜兴奋。

这两种状况都是不可取的，在从事能够带来善果报的生命事业的时候，既不要使精进力松懈下来，也不要使之过度地亢奋，而是要适度地调节精进力，使之不松不紧、不多不少。今天，班迪达大长老将会根据世尊佛陀在经典中的开示，为大家讲解如何在习禅过程中正确地调节适度的精进力。

对于正当的、有利益的工作，大家一定要安排一定的时间来做。如果不来做有利益的工作，就不能获得其利益。在得到机会来做有利益的工作时，由于力不从心，最初阶段的努力也尚未带来任何突出的利益，YOGI便容易松懈、懒惰下来。世尊佛陀开示说，懒惰（kosajja）是令人厌恶的行为举止，如果不尊重自己的利益好处，随随便便地对待这项重要的工作，YOGI就会受到周围人的谴责批评。大家会说他是懒人，就算是人家嘴上不说，心里面也会鄙视这种懒人。懒人，就是缺乏精进力的人。

无论在哪，懒人都不受人待见。特别是，现在大家所修习的内观禅修正道，将会使自己成为一个名副其实的人，一个有人类心态的人，一个在具有了人类智慧的基础上，具有超凡智慧的人。如果没有为了这样高尚的目标而精进努力，而是在习禅过程中表现得懒惰，那必将会使自己的生命趋向堕落，最终，还将受到他人的谴责。因此，YOGI们应该要精进地习禅，以真正地提升自己。当然，即使是行进在人生正道上，在最初尚没有看到任何利益好处的时候，精进力很可能会松懈下来。这时候，懒惰会自然地发生，针对懒惰，世尊佛陀在经典中开示了解决方法。

YOGI们在精进习禅的过程中，一旦松懈下来，就会表现出不能够顺利地进行观照，也看不到身心的本质实相；另外的情况是，有的人过分地期待开发增长内观智慧，并使之迅速圆满成就，但是，自己所期待的目标没有在短期内实现的时候，YOGI会感到很挫败，随之就松懈下来；有时候，实际上自己每天都在进步之中，但是，YOGI往往以为自己老是没有什么进步，这时候也会心灰意冷，感到气馁，从而松懈下来。经典对此有开示说：

Līnaṃ cittaṃ kosajjānupatitaṃ.

（习禅人）跟随退缩的心而懒惰下去。

令人厌恶的行为举止——备受谴责的懒惰表现出来的时候，YOGI什么都不想做，不想再观照下去，就这样懒惰松懈下来了，这是符合实际的普遍状况。在世间，为了求得读书机会，受到高等教育，为了追求、累积财富，为了成就自己的事业、工作，都需要打拼努力。如果不能够按部就班地努力，半途而废的话，就不会有机会达成自己的目标。因此，自己就可能会感到心灰意冷，一蹶不振。

同样地，自己如果想要达成解脱的目标，就不应该在困难面前灰心失意，不应该因为这个或那个原因而放弃禅修。YOGI应该振奋起来，按照禅师指导的方法继续精进禅修。一个人在接触到了明智的善知识之后，应该要接受善知识所给出的修行建议。

如同一个人想要得到物质财富，就要自己努力奋斗，进一步地，还需要持续不断地努力拼搏，而不应该半途而废。假如遇到困难就灰心失意，什么努力都不想做，懒惰松懈下来，那就必然导致失败。YOGI在习禅过程中如果缺乏耐心，也可能会变成这样，最终一无所获。在这个时候，YOGI就会退出密集禅修，即使人没有离开禅修中心，自己的心也已经松懈了下来。假如这样漫不经心地禅修，YOGI就是在耗时间。

作为YOGI，要做到能够激发精进力，瞄准目标，紧紧密密地观照觉知自己身心内每一个当下生起的目标，内观禅定将会产生。内观禅定就是刹那定，刹那、刹那生起的定力，就是刹那定。然而，懒惰是内观禅定的可怕敌人，是干扰刹那定生起的敌人，是给YOGI带来无尽苦头的敌人。懒惰的YOGI无法战胜困难。特别是，习禅人对于自己身心内生起的烦恼敌，坚决不能留情面，必须要坚定地铲除。

懒惰是受众生苦的根源。懒惰会使自己丧失道德修养，使自己生起贪、嗔、痴烦恼，从而去伤害别人，所以，面对懒惰，YOGI不应该姑息养奸。如果呵护了懒惰，自己反而会受到伤害。晓得了懒惰是内观禅定的敌人，就要在它生起的当下精进地观照，直到它消失。这就是消除懒惰的方法。

以这种方法观照，懒惰还是会不断地重现、反反复复地抬头，那么，YOGI就要追寻一个振奋精神的方法，为此，世尊佛陀接下来开示说：

taṃ paggaṇhitvā kosajjaṃ pajahati.

应该振奋这种（懒惰的）人的心，以消除懒惰。

消除懒惰的方法非常多，注释书里面开示了十一种方法，这些方法在专题开示精进力的时候再详细讲解。假如懒惰，精进力必然不强，习禅人就会不够勇敢。如果随心所欲地懒惰下去，那就成了懦夫。一方面，YOGI缺乏勇气去避免造作不该造作的恶行，缺乏勇气远离没有利益功德的作为，一方面，也缺乏勇气接近能够帮助自己修正生命缺陷的善知识。一个人越是懦弱，就越是会堕落。不能够毅然地放弃造作导致堕落的行为，自己便丧失了提升的机会，无法成为一个名副其实的人、一个有人类心态的人、一个在具有了人类智慧的基础上具有超凡智慧的人。

懦夫使自己沦落于贤善之人的圈子之外，当下这一生就失败了，想一下这种境况，都是令人不寒而栗的。如果真的错失了走上清净正道的机会，那就将追随非正道，将自己置于危险境地，会际遇到各种人生的坎坷灾难，那就成了大问题了。自己千万要三思而行，在社会上，因为懒惰，人与人之间会产生各种各样的问题。

作为出家众，假如没有精进地修习内观禅，会被称为懦弱的僧人，那么，他就愧对了在家居士们的护持供养；居士们没有获得本应该获得的护持的功德，懦弱的僧人浪费了所受用的衣、食、药、住等各种资具供养。世尊佛陀接下来的开示是：

evampi cittaṃ na vikkhepaṃ gacchati.

如果用正确的方法，纠正了这些错误，心不再散乱。

当观照的心不再脱离目标，就能够专注于目标，这是非常重要的。YOGI精进力增强之后，前一个观照紧接着下一个观照，紧紧密密，连绵不断，心变得清明起来，YOGI对自己的禅修感到满意，心生欢喜，当然，这是一种特别的喜悦——法喜禅悦。这时候，对于新奇的体验，心很容易兴奋，对于兴奋起来的心，YOGI要把它克制下去，以避免发生掉举。因为，精进力过剩的时候，心就会从目标上滑落下来，开始飘荡。经典这样描述：

Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ.

过度地激发精进力，心将发生掉举。

班迪达大长老小时候玩过投飞镖游戏，为了要把飞镖投到靶子上，一方面要瞄准，一方面要用力投出去。如果此时心过于着急兴奋，飞镖就会超越靶子，不能击中靶子。投飞镖时，心要平稳，并且要瞄准靶心，否则，一旦过度用力，就会飞过了头，超越靶子。YOGI观照目标的道理也是一样的，例如，当下生起的腹部上下起伏的目标等等，假如观照的心过于紧张用力，精进力过剩，心没有贴住目标，就会发生掉举。为了避免过度地激发精进力，YOGI要适当地放松下来。让心放松下来的方法，经典中有许多开示。YOGI在习禅过程中应该激发出恰到好处的精进力。只有在精进力恰当适度的时候，观照的心和目标才能够成对地同步发生，不再互相错开。这需要YOGI们小心认真地练习。

如果过分地紧张，在观照目标的当下，心与目标就无法面对面地彼此互相对上，而是互相错位。面对每一个当下生起的目标，要冷冷静静，使观照的心对准目标，并努力地沉入到目标之中，如此，任何念头都进不来。假如YOGI非常急躁，或下意识地紧张，生怕丢失当下生起的目标，那么，越是担心就越是会发生。YOGI不应该产生这种焦虑。如果心中始终念叨着：要从细小的目标开始，毫不漏失地观照任何一个目标，类似这种焦虑反而成了习禅的障碍，容易使心发生掉举，或者，YOGI总是担心：生起的每一个目标我是不是都跟上观照了，还是没有跟上呢？这些思考和念头会使心不安稳，如果各种各样的念头多起来，观照觉知的心就跟不上当下生起的目标的节奏，从而发生散乱掉举，使心与目标互相分离，心从目标上跑开之后就漂浮起来，经典描述其为：飘扬、飘荡（vikkhepa），就是指心没有贴住目标，而是久久地漂浮出去了。

人们原本以为，通过思考推理而获得智慧就是真正的智慧。在学校读书的时候，注重的是培养思考能力，比如，这是什么？为什么是这样的呢？怎么会是这样的呢？等等，人们在世间的教育体系中，非常执着这种思考习惯，并误以为缺乏了思考推理，就没有真正的智慧。假如在习禅过程中，执着这种错误的观念，心就容易发生散乱掉举，思考推理是内观智慧禅修领域中内观刹那定的敌人。

另外一些YOGI，习禅的时候会咬紧牙关，攥紧拳头，感到特别紧张，担心自己观照不到目标，这也是精进力过剩。越是担心，反而无法正常地观照觉知当下生起的目标。

修习内观禅修不是让大家如临大敌一样，要咬紧牙关，攥紧拳头，而是要放轻松，心态放平，就跟日常起居的心态一样，要保持正常的呼吸，平静地保持警觉的觉知力，如实观照当下生起的显著的目标。这就是YOGI的工作任务。假如不是这样做，而是咬紧牙关，攥紧拳头，心和目标就彼此对不上号。心滑落了，与目标互相错失的时候，散乱掉举就发生了。如此，习禅过程中，自己虽然精进努力了，可是没有达到任何效果。这时候，YOGI就会感到沮丧，感到心灰意冷。所以，YOGI自己要明白，假如太过于急躁，急于求成，导致心态不平稳，反而会欲速不达。

精进力过剩，将导致无法正常地观照目标。所以，如果意识到自己过于急躁的时候，就要首先消除这种心态，让自己先放轻松，平静下来；这时候，再使心瞄准目标，并努力地把心推到目标之上，观照的心与目标同步发生了，渐渐地，YOGI就能够继续进行正常顺利地观照觉知；心会越来越安稳，不再掉举飘荡。

如此练习激发适当的精进力，并避免精进力松懈下来，从而，心会越来越专注，观照力也越来越持续；同时，在精进力过剩的时候，练习让紧张的心态放松下来，保持正常的呼吸，使观照的心不偏不倚地对准目标，观照将变得越来越顺畅。平平静静，安安稳稳，心已经不再漂浮动荡，不再左右摇摆，心也没有懒惰呆滞，这时候，观照觉知的心不松不紧地与目标面对面地发生，适度而警觉。习禅人就应该这样练习激发精进力，使自己安稳地走在中道上。

简要地说，就是当心松散懒惰的时候，自己要激发适当的精进力。禅师在指导小参的时候，会鼓励YOGI激发精进力。当然，YOGI自己也要能够自我激励，抑制懒惰；当心激动掉举、过度紧张的时候，就要放松下来，避免过度激发精进力。总之，精进力太过松懈不好，太过紧绷也不好，要调整适当的不松不紧的精进力，这样，观照的心与目标将能够时时刻刻地同步发生，如此，观照就能够顺利地进行下去，内观禅修的刹那定也能够逐步地增强，内观智慧也将能够逐级、逐级地开发增长。

以上就是如何在习禅过程中，练习调节过度松懈的精进力和过度紧绷的精进力的方法。

没有走过的路，在开启了之后，就要经常走，当自己对路况越来越熟悉的时候，会越来越看得清楚哪里是该躲避的地方、或有障碍的地方，也会了知到，这是远离危险和敌人的正道，只要经常不断地行走，结果就会是这样。YOGI要从腹部上下起伏这个主要目标开始观照，并且其它任何当下生起的显著目标，也都毫无漏失地观照，小心地注意觉知。在紧紧密密地观照觉知的念力增强之后，刹那定将圆满成就，这时候，内观智慧将逐级、逐级地开发增长。

YOGI以这样的方法习禅，使五力最终达到平衡。特别是在了知到快速生灭的目标时，即在生起了生灭随观智的时候，心变得清净、清明，能够看到目标当下快速地生起、灭去。这时候，YOGI信心增强了。强大的信力在心中具足了统治力，称为具足统治力的信力，巴利语是saddhindriya或saddhābala。YOGI曾经需要不断地激发精进力，才能够观照目标，而这时候，已经不需要再特别地激发精进力，精进力已经能够持续；如同高速公路上轻松地驾驶汽车一样，不再遇到障碍。精进力稳定持续，称为具足统治力的精进力，巴利语是viriyindriya。精进力增强了，具有了统治能力，随着精进力持续稳定，念力越来越强，称为satindriya。念力也具足了统治能力，不再有漏失观照，就连细小的目标也能够毫无漏失。念力稳固增强的时候，定力也具足了统治力，称为具足统治力的定力，巴利语是samādhindriya，在这之后，定力足够强，观照目标的心与目标同步发生，就能够如实知见目标的本质实相，慧力也具足了统治力，称为具足统治力的慧力，巴利语是paññindriya。当五力都平衡地增强之后，再继续精进禅修，可以保证，YOGI将体证殊胜之法。习禅人自己可以对照鉴定自己是否能够到达这个目标。

信力、正直诚实、健康、精进力、如实知见到快速生灭的现象，今生能够觉悟殊胜之法的这些条件在这个时候就圆满地具足了，那么，继续精进地习禅，一定能够觉悟殊胜之法。这时候对自己在今生会成就觉悟这一点，就胸有成竹了。

当今时代有四种人，有一些是在说话的时候，语速很快，并且，也能够清清楚楚地作出小参报告的人。如果能够恭恭敬敬地、细致认真地、持续不断地习禅（sakkaccakiriyāya sappāyakiriyāya），那么，他们在一个星期之内，就可以到达生灭随观智，或者，两周之内保证可以达到；另外一些人，能够表达清楚，但是，语速很慢的人，在三周以内将能够到达生灭随观智；第三种人，虽然语速比较快，但是表达得不清不楚，这样的人必须要经过长期加倍的努力才能够到达生灭随观智；而第四种人，说话的语速很慢，又表达不清楚的人，他们就需要禅修很久很久才行。

YOGI小参做禅修报告时，说话语速快，也能够清清楚楚地表达禅修经验，这样的YOGI如果能够按照禅师教导的方法认认真真地习禅，他们一周之内就能够见证殊胜之法。当YOGI证悟了生灭随观智的时候，就会被殊胜的法喜所牵引，从此，禅师们不需要再特别地敦促他，他自己就能够精进用功。而另外一些，说话慢慢吞吞，表达也不清不楚的人，如果不精进努力，就需要禅师们经常地敦促他们要精进用功。

习禅人知道禅修的正确方法，不需要禅师多费口舌，自动自觉地精进用功，同时，说话语速快，也能够清清楚楚地表达禅修经验，这是习禅人达成觉悟的非常重要的条件。当习禅人能够清清楚楚地如实知见到目标的本质实相的时候，就能够做到比较快速和清楚地表达自己的禅修经验。面对这样的YOGI时，禅师会感到非常满意。禅师们都很清楚，这样的YOGI真的是在用功努力，既懂得禅修方法，又懂得自己提高效率，对目标的了知也清清楚楚、了了分明。借用世间通俗的表达就是，禅师对这样的YOGI是非常喜爱和满意的。

为了使自己能够得到禅师的喜爱，让禅师们感到满意，YOGI就要按照教导的禅修方法，细致认真地习禅；在小参报告时，要能够表达得清清楚楚，并快速简明。

2015年1月8日

前几天的开示中班迪达大长老提到过，在修习内观智慧禅的过程中，YOGI要做到一直顺利地进步是很难的；通常YOGI都会在习禅的过程中遇到障碍，导致自己前进的步伐摇摇摆摆，忽上忽下。那么，在禅修状态不好、情绪低落的时候，YOGI应该怎么办呢？

相反地，有时候YOGI的禅修状态很顺、很好，这又会导致情绪高昂，那么，在激动不已、心从目标上滑落下来的时候，YOGI又该怎么办呢？

YOGI懂得如何应对这些问题是很重要的。禅师们在小参的时候，应该一方面根据经典，一方面结合禅修实践，给予具体的纠正和指导。今天，班迪达大长老针对这些常见问题，继续开示应对技巧。

修习四念处内观智慧禅，能够赋予自己的生命以真实的意义，能够为自己的身心带来无上的利益，最终使心获得清净，获得强大稳固的心力，以及心的自制力。

比如，自己拥有一块土地（bhūmi），如果把它清理出来，种上树木花草，这会给自己带来诸多的利益；相反地，如果弃之不顾，土地一方面被白白地浪费了，另一方面，还会生长出不良的杂草树木，最终，即使自己不需要，也无法根除。

大家对自己的这副身心也应该有类似的思考。世尊佛陀在经典中开示说，自己的这副身体就如同土地一般，会生长出有用的或者无用的“植物、树木”，而其中无用的树木、植物通常都是占多数的，只有少数的才是有益的。假如有心想要打理好一块土地，首先，要把无用的植物、树木砍掉，并清理干净，腾出地方来种植有益的树木植物。

自己这副有生命的身体如同大地，现在我们说要修行，就是要修习四念处内观智慧禅，把身、语、意中不健康的烦恼清理根除掉，使我们将这副身心开发培育成为一个心态清净、行为高尚文明的人。根据世尊佛陀的教导，如同要在大地上种植有价值的树木，才能够带来殊胜的利益一样，YOGI要修习七觉支法，才能够使被称为生命的这副身心越来越健康，才能够具有控制自心的能力。

互为因缘而生起的名法与色法，就如同大地（bhūmi）一样，大地上生长的树木植物，有的是有益的，有的是无益的，修行人要有意地种植培育“有益的树木”。然而，假如缺乏修行，身心内原本潜伏的最粗重的贪、嗔、痴等违犯性烦恼，会由于心力不足而失控，自己未免会造作诸多的恶行，那就会伤害到他人，所有的恶行就像是带刺扎人的灌木一样有害无益。缠缚性烦恼也是常常不由自主地出没在心里，使自己身心焦灼，不得安宁。修行人应该为了根除这些烦恼而实践内观禅修。

世尊佛陀为众生开示了三种清净的方法：

通过持戒，避免造作恶行，从而消除粗重的违犯性烦恼；

通过培育定力，能够消除心中的缠缚性烦恼；

通过开发道智，将会彻底地根除潜伏性烦恼。

如果还没有根除烦恼，自己的这副身心就是各种烦恼杂草灌木肆意滋长的大地，经典开示说：

Apariññātā hi khandhā kilesānaṃ bhūmīti.

意思是，假如没有了知这副身心的本质实相，那么，它就是诸多烦恼的滋生之地。

那么，烦恼是如何在身心内滋生的呢？

在目标生起的当下，如果不懂得观照觉知，烦恼就生起了。没有练习观照目标，就不会了知到当下发生的名法与色法，也不会了知到名法与色法是互为因缘而发生的，更加不会了知到名法与色法在当下生灭的本质实相。不懂得当下观照，或者漏失了观照当下生起的名法与色法现象，这副身心就成了烦恼滋生之地，因为，众生并不知道要根除烦恼，以及根除烦恼的方法。

想要了知这副身心的本质实相，YOGI究竟应该如何做呢？

就是要在身心现象生起的当下，进行如实观照，例如，在看到、听到、闻到、尝到、触到、想到的当下，弯曲、伸展四肢的当下、倾斜身体、弯腰、提脚、放脚、睁眼、闭眼、眨眼睛的当下，等等。名法与色法，都是互为因缘而发生的。YOGI以四念处内观智慧禅修的方法，具足正念地观照当下生起的目标，就能够了知到其本质实相，这时候，名法与色法就成为了内观智慧生长之地。

身心作为大地来说，当下只会是一种，不会分成两种，要么是烦恼之地，要么是智慧之地。在这副身心内，烦恼与智慧是无法共生的。

假如对待自己的身心就像对待弃置的土地一样，不用心清理和种植，那么，它就会杂草丛生，看上去一片杂乱，有害的动物就会潜入这片荒芜的土地，带来诸多危险和痛苦；假如用心打理，清除杂草，并种植有益的植物花草，那么，它将会呈现出一番赏心悦目的美丽景象。所以，YOGI应该精进地用功习禅，要把这副身心变成超凡殊胜的内观智慧生长之地。

为了开发增长内观智慧，YOGI现在就要修习四念处内观智慧禅修。60天的密集禅修已经过去了一个月，到目前自己的内观智慧开发增长到什么程度了呢？在开示的时候，班迪达大长老会随着YOGI们的进步程度，讲解相关的禅修方法和技巧，以方便大家自己对照比较。若没有显著进步，自己就要加倍地精进努力。

为了能够圆满地修习七觉支，要重视念觉支的开发培育。七觉支之中，最重要的是念觉支。所谓念力，就是不放逸、不失念、不失职。只要有念力，就能够反反复复地观照觉知当下的目标，最主要地是反反复复地观照觉知自己的身体动作，例如，腹部上下起伏的现象，这是身念处的目标，此外，每当生起其它显著的目标时，也都应该反反复复地观照，包括：受念处、心念处、法念处的目标。为了能够做到一直反反复复地观照当下生起的目标，YOGI需要激发炽热的精进力。有了精进力，人就不会冷漠、懒惰；在警觉地专注的时候，人就不会发呆；积极警醒的时候，就消除了散漫放逸。

激发出炽热的精进力，念力将会增强、稳固，念力稳固的时候，心就会专注在目标上，定力就培育起来。这时候，有定力的心与目标面对面地接触，就会了知到目标的本质实相。在具足了信力、精进力、念力、定力、慧力的时候，YOGI就能够做到反反复复地如实观照当下生起的目标。在能够反反复复地观照当下生起的目标的时候，同时培育了择法觉支，YOGI不需要用特别的方法来修习择法觉支。这就是将身心变成内观智慧之地的方法。

身心内生起的名法与色法，以及身体之外的六根门的所缘目标，包括：色、声、香、味、触、法，都是应该被观照察看的目标，在观照察看当下生起的这些在身心内外发生的名法与色法的同时，YOGI就是在修习择法觉支，这其中，包括对目标特相的了知，例如，软、硬、冷、热、震动、移动等等，以及了知这些特相在生起之后立即灭去的本质实相，此外，还包括了知六识、六触、六受的生起，即：

看到的时候，眼识生起了，同时，眼触、视觉感受生起了（好不好看）；

听到的时候，耳识生起了，同时，耳触、听觉感受生起了（好不好听）；

闻到的时候，鼻识生起了，同时，鼻触、嗅觉感受生起了（好不好闻）；

尝到的时候，舌识生起了，同时，舌触、味觉感受生起了（好不好吃）；

触到的时候，身识生起了，同时，身触、触觉感受生起了（舒不舒服）；

想到的时候，意识生起了，同时，意触、心的感受生起了（喜不喜欢）。

在每一个如实观照目标的当下，YOGI都能够如实知见到，无论是名法还是色法，都各自有各自的特相，同时，了知到它们当下生起和灭去的共相。在念觉支圆满成就的时候，同时也圆满成就了择法觉支，习禅人并不需要用特别的方法修习择法觉支。越是恭恭敬敬地、细致认真地观照，习禅人对目标就越是能够看得清清楚楚、了了分明。

例如，坐禅的时候，如果没有其它明显的目标，心就应该专注在腹部上下起伏这个主要目标上，并紧紧密密地观照觉知每一次腹部的膨胀和回落，从开始膨胀的时候，直至膨胀结束，以及从开始回落的时候，直至回落结束。观照的心要自始至终地、紧紧密密地贴住目标，毫无漏失地完全跟上觉知。在膨胀的过程中，会觉知到一次或两次明显的紧绷或僵硬，以及精进力、念力、定力足够强的时候，会明显地觉知到整个过程是由三、四次的分段动作构成。

例如，仔细地观察路上一整条蚂蚁的大队伍，会发现它们是三三两两地结成小分队之后，再一段一段地构成了大队伍，每一小段的几只蚂蚁，实际上也是彼此有间距的。如果近距离地仔细观察，就会看到单一的蚂蚁爬过来，又爬过去。同样地，观照的心越是接近目标，对目标了知的清晰度就越好，了知也越彻底全面，每一个细节都能够了了分明。所谓的法，就是名法与色法，预先专注在目标上，紧紧密密地观照名法与色法，就如同用显微镜来观察镜片上细微的目标一样，镜头要对准目标。这就是在修习择法觉支。

为什么YOGI能够做到如实了知目标呢？

因为，YOGI在按照四念处内观智慧禅修的方法进行如实观照。为了如实了知其本质实相，就要在每一个目标生起的当下，紧紧密密地、专注地观照觉知。巴利语Satipaṭṭhāna，由三个词节构成，sati + pa+ ṭhāna，pa特别地、过度地，ṭhāna在该处建立后稳住，这样，在念觉支逐步地圆满成就的同时，择法觉支也圆满成就了。

曾经对佛法教理有所研究的人，对这些法义和教理都已经耳熟能详，但是，基于纸上谈兵的教理以及仅仅善于思考推理，这些都无法给予自己真实的智慧。只有像现在这样，亲身通过实践四念处内观智慧禅修，才能真正地开发增长内观智慧，通过自己寻找、自己看，最后，必须脚踏实地地实修，才算是真正地了知了正法，这样的智慧才称为正智。

在自己观照觉知的目标中，被称为身念处、受念处、心念处、法念处的目标范围里，在每一个观照觉知的当下，YOGI都生起正智，智慧生起一次、两次、三次，反反复复地随观，正智越来越多地生起，越是持续不断地观照觉知目标，正智越是增多，这就被称为禅修（bhāvanā）。当善心越来越多地生起的时候，身心内那些原本会在正念觉知缺失的时候必然发生的疑虑重重、不清楚、模模糊糊的痴蕴（sammoha）不再有机会生起。迷妄被消除了，明蕴就生起了，YOGI不再疑惑迷惘，心中生起了清净的、清明的明蕴（asammoha）。每一个观照的当下，都生起内观智慧，这种智慧被称为正觉（sambodhi）。正觉是觉悟道智、果智的因素之一。这是YOGI自己觉悟的智慧，是YOGI分别地了知名法与色法以及名法与色法互为因果关系等内观智慧的因素之一，正觉生起时，内观智慧才能够稳固地发展。

这时候，在清清楚楚、了了分明地了知到名法与色法的特相的时候，就不会有诸如“这是什么，怎么回事”等等疑惑产生。经典开示说，

yathā sabhāva pativedha lakkhaṇa paññā.

意思是，这就是洞察到了（名法与色法的）特相的智慧。

paññā的意思是，清清楚楚、了了分明地了知，进一步地说，就是了知到名法与色法的分别，了知到名法与色法互为因缘地发生，了知到当下互为因缘而发生的名法与色法——旧的灭去、新的生起，旧的灭去、新的生起，当下生起，当下灭去，非常清楚明了，这就是洞见到了实相（pativedha），这是洞察到名法与色法的特相、因缘相、共相的智慧。

当洞察的智慧生起时，YOGI便清清楚楚地了知到了以前从未被了知的目标的实相，如同光明出现就消除了黑暗一样，如果每一个当下都专注在目标上，YOGI还有没有疑惑和不清楚呢？当然没有，而是生起了清明的智慧（明觉）。为什么会生起明觉呢？

这是因为，YOGI在持续不断地观照觉知目标的当下，心远离了污秽，变得清净了，这就是在修习择法觉支（dhamma vicaya sambojjhaṅga）。当明觉的智慧生起的时候，YOGI心中不再对目标生疑，而是清清楚楚、了了分明地了知到了目标的本质实相，甚至能够觉知到当下生起的目标的微细特相。

例如，在生起生灭随观智之后，观照觉知现在听到声音，耳根与声音是两个色法，耳根不是指外面的耳朵，而是指耳洞里面能够接受声波的耳净色，声音是撞击元素，耳识、耳触、听觉感受是三个名法。在耳净色处，声音和耳识的接触，就是耳触，对悦意的声音会生起乐受，对不悦意的声音会生起苦受。

在听到发生的当下，比较粗显的色法就是耳净色和声音，比较显著的名法就是耳识、耳触、听觉感受，如此具念地观照“听到”，就能够非常细致地了知到苦圣谛，这样YOGI会感到非常满意。班迪达大长老让大家恭恭敬敬地练习观照觉知试试看，是否能够了知苦谛。

实际上，看到的当下、闻到的当下、尝到的当下、触到的当下，都在发生类似的现象，包括睁眼、闭眼、眨眼睛等所有的身心现象，互为因缘而发生的名法与色法在当下生起、当下灭去，旧的灭去，新的生起，旧的灭去，新的生起，YOGI清清楚楚、了了分明地了知到当下名法与色法的生灭现象。

接下来，继续深入地习禅，可以保证YOGI将觉悟道智果智。世尊佛陀开示说，

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.

YOGI要安住于紧紧密密地观照觉知目标，正确无误地了知、圆满地了知、细致入微地了知、亲自体证地了知、清清楚楚、了了分明地了知，具足正念、正知而安住。这（安住于正念正知）就是诸佛反反复复地对弟子们的教诫。

所谓安住，是指无论行、住、坐、卧、弯曲、伸展、倾斜身体、弯腰、提脚、推脚、放脚，时时刻刻地，心都安住于当下的目标，如此，心将永远地安住于念正知（satisampajañña），世尊佛陀说，

Ayaṃ vo amhākaṃ anusāsanī

这（安住于正念正知）就是诸佛反反复复地对弟子们的教诫。

懂得了这句开示的人，就能够紧紧密密地具念观照，通过时时刻刻地如实观照，每一个当下就了知到了名法与色法彼此是各不相同的法，名法与色法互为因缘而发生，名法与色法快速地生灭，在如实知见到这些实相之后，就保证YOGI能够觉悟殊胜之法。

2015年1月9日

昨天，依据巴利经典并结合禅修实践，班迪达大长老既不冗长、也不过简地开示了七觉支中的择法觉支（dhamma vicaya sambojjhaṅga）。今天，按照常规顺序，要开示精进觉支（vīriya sambojjhaṅga）。

所谓精进（Vīriya），意思包括了努力、进取、勇悍。巴利语Vīriya是复合词，由vīra +iya两个词节构成。其中vīra的意思是，勇士、勇敢的人。复合词Vīriya的含义就是勇士的所作所为、勇士的努力职责。

比方说，在世间一方与另一方打仗，战斗在前线的战士要非常勇敢；在修习内观禅的时候，要以勇猛的精进力观照觉知自己身心内的目标；换句话说，YOGI在与烦恼作战的时候，要激发勇猛的精进力才能够战胜烦恼；YOGI能够战胜烦恼的时候，就被称为勇士（vīra）。重要的是我们要知道，要时刻防范烦恼敌，烦恼敌比身外的敌人更多、更坏。身外的有形敌人，这辈子就只是一次性的敌人而已，即使自己在战斗中失败，他们也只能杀死自己一次；然而，烦恼敌却生生世世地在攻击自己，致使自己身、语、意行为缺失功德、生命堕落、丧失道德。烦恼敌一直不断地在压制着人们，给生命带来无尽之苦。能够认识到烦恼敌的本质，对众生来说非常重要。

在禅修的时候，具足勇气面对内在的烦恼敌是非常重要的，所以，YOGI不应该像懦夫一样怜惜娇贵自己的身体和生命。能够不怜惜、不娇贵自己身体和生命的人，就被称为勇士（vīra）。舍生忘死就是勇士的所作所为、勇士的努力职责。

世尊佛陀将vīra解释为ussāha，其意思是勇猛、竭力。在为了避免造作错误行为、为了获得功德利益、为了获得生命中真正的利益而努力的时候，身心会感到疲惫，也会感受到各种痛苦，特别地，会经验各种身苦，这时候，缺乏忍耐力的人就会在困难面前退缩（Līna），不想再向前进，不想再坚持，而只想舒舒服服地裹足不前而已。

要获得生命中高尚的利益就不应该退缩，只是舒舒服服地呆着是不会获得任何成就的，要获得解脱的成就，就要舍得努力，要能够忍耐身心的疲累和辛苦。不言而喻，不付出努力就得到的东西是没有价值的。在如理作意之后，明白了承受身心之苦是无法回避的道理，就要敢于承受身心的疲累和辛苦，要敢于将身心的精进力都投入到禅修之中，要做到勇猛无畏、竭尽全力（ussāha）。U是痛苦出现的意思，sāha的意思是忍耐、咬紧牙关。

虽然遇到困苦，但是，YOGI要具有很强的能力忍耐才行，要激发出勇士般的勇猛精进力。这在习禅过程中自己就能够理解明白。忍受了禅修过程中的痛苦之后，YOGI将懂得，自己并非是白白地苦熬着，在获得有价值的利益的时候，YOGI对自己会感到满意，很快地就会生起法喜。

现在，大家来到禅修中心密集地习禅，要舍得付出努力，不精进就不会成功，不可以期待舒舒服服地混日子，那是行不通的。在现代科技发达的国家，人们的生活越来越依赖发达的工业产品，因此，人们越来越懒惰，生活轻松，也没有重体力活需要做。但是，在过去，人们日常生活中通常需要做许多体力活，因此身体很有力气，而现代人的身体渐渐缺乏了力气，习惯于优渥懒惰的生活，一旦遇到需要付出身苦、心苦的工作，本能地想要逃避痛苦，想要舒舒服服地得到一切。虽然现代人的生活变得方便了，但体力上却不如从前的人了，体力下降了，缺乏忍耐力。

如今，像这样为了实现人生高尚的目标——成为名副其实的人；成为具有端正的人类心态的人；在具有了人类智慧的基础上，获得超凡智慧的人——大家来参加密集禅修，却都不想精进努力，而是习惯于想要舒舒服服地就实现目标，那是不现实的。想要赋予人生以价值和意义，只能依赖自己本身的努力奋斗，只有通过自己精进努力的习禅，才能够实现如此高尚的目标，而现代工业科技对于修心之法是无能为力的。在这个生命提升的过程中，当遇到困难痛苦的时候，需要忍耐的品质，要能够勇猛无畏地、竭尽全力地去克服，这在巴利语中被称为ussāha。

人人都应该获得生命的利益，得到生命的文明觉醒，人人都应该具有促使周围的人文环境达到安宁与和平的能力，这是生而为人非常重要的责任义务。为了使自己能够给周围的环境带来和平因素，需要精进地实践佛法。在内观禅修的过程中，必然会遇到困难障碍，习禅人要敢于直面所遇到的这些困难，这需要培育勇士般的勇气。具足了勇气之后，在习禅过程中真正遇到困难的时候，就能够做到吃苦忍耐。这种吃苦忍耐是功不唐捐的，是有殊胜的功德利益的。最后，在勇敢地克服了困难之后，习禅人自己会感到欢喜满意。

明白了勇猛的精进力能够带来殊胜的利益，习禅人就会更加鼓足勇气，精进努力地习禅。当稳固的、坚毅的精进力形成一贯的威势的时候，就被称为人们所说的毅力。为了使精进力最终到达持续坚毅的程度，YOGI首先需要如何努力呢？这就是今天将要开示的主题，精进觉支。

在习禅过程中，需要激发的精进力分三个阶段：

一、初发精进（ārambhadhātu），顾名思义，是最初习禅阶段发起的精进力。

二、递升精进（nekkhammadhātu），是为了克服懒惰、疼痛等困难而加倍地付出的精进力。

三、持续精进（parakkamadhātu），是为了要达到最终目标而持续不断地付出的精进力。

每个人生阶段都应该有目标，比如，学生为了受到良好的教育，要有学业成就的目标；成人之后为了生存，要有工作事业的目标；人们为了健康，要有保健的目标；为了社交，要有与人交际的目标。特别是，每个人都应该设立这样一个高尚的目标，即：要成为名副其实的人、成为具有端正的人类心态的人、在具有了人类智慧的基础上成为具有超凡智慧的人，懂得设定这个人生目标非常重要。

现在修习内观禅修，不要仅仅存有“试试看”的心态，而是要真正地设定这个高尚的人生目标。

每个人都应该设定这个正确而高尚的人生目标，这是人生最重要的目标，它要比一个人即使受到了世间各种教育却品行不端更加殊胜和有意义。世间很多人虽然在社会上各个方面都如鱼得水般地成功成名，但是，如果这些人品行不端，道德堕落，他们并不是真正高尚的人。另外一些人，虽然在世间各个方面都普普通通、默默无闻，也不算是社会成功人士，但是，他们品行端正，能够做到自律、自制，这样的人仍称得上是品德最高尚的人。所以，人们应该珍视并实现这个有价值意义的目标。

因为珍爱、珍视修习四念处所带来的利益而前来参加密集禅修的YOGI，不要忘记最初的发心。虽然自己目前尚未感受到其真实的利益，但是，要相信世尊佛陀的开示，获得心清净是真实不虚的巨大的利益，一个真正达到了心清净的人，必然是一个名副其实的人、一个具有人类心态的人、并在人类智慧之上获得了超凡的智慧的人。世尊佛陀所开示的心清净的利益是非常殊胜的。

为了实现获得心清净这个高尚的目标，就要实际地按照正确的方法修习四念处内观正道。首先，习禅人需要寻找善知识，一个具有资质的善知识（kalyāṇa-mitta），无论在教导经典方面，还是在深入禅修实践方面，都是具足了经验和成就的，善知识能够清晰地、正确地教导禅修。在找到了善知识之后，就要去接近，进一步地学习禅修方法，即：目标生起，当下观照，持续精进，提起正念。

自己身心内当下生起的目标，世尊佛陀将之划分为四类，包括：身念处的目标、受念处的目标、心念处的目标、法念处的目标。目标之田是极其广袤的，在广袤的目标之田里面，时时刻刻都有最新生起的小块的目标之田。为了能够做到紧紧密密地观照当下生起的目标，就要激发精进力，提起正念，使心专注在当下的目标上，这时候激发的精进力就是初发精进。

习禅人无法观照当下生起的所有目标，所以，要观照其中最显著的目标，即：主要目标。在坐禅的时候，心要专注在腹部，腹部膨胀起来的时候，要把心导向腹部、并推向腹部，以使觉知的心到达腹部；腹部回落下去的时候，要把心导向腹部，并推向腹部，以使觉知的心到达腹部，这时候激发的精进力就是初发精进。

在还没有形成观照觉知当下目标的习惯的时候，习禅人就要这样练习激发精进力。在行禅的时候，心专注在移动的脚上，要把心导向目标、并专注在目标上，以使觉知的心与移动的脚步同步发生，这时候激发的精进力也是初发精进。在观照提脚、放脚的时候，或者，在观照提脚、推脚、放脚的时候，每一次脚的移动，都要努力地使心专注于目标之上，这就是初发精进。

习禅人为了如实知见到任何在当下生起的身心现象的特相所激发的精进力，都是初发精进。

身心内所发生的任何粗显的或微细的目标现象，都应该持续不断地观照觉知，当然，习禅新人观照目标都会发生漏失，这在习禅过程中是正常的。渐渐地，通过不断地努力，心能够持续地专注于当下的目标上。最初激发的精进力能够持续，YOGI就能够养成持续不断地观照觉知目标的习惯。特别是，到了能够持续不断地观照觉知身心当下生起的粗显的目标时，说明初发精进已经圆满成就了。YOGI能够激发初发精进力，是非常重要的。

即使这样，在最初习禅的时候，YOGI看不到任何利益好处，可能会生起疑惑，导致精进力不稳固、不持续，但是，要相信世尊佛陀的开示是正确的，即：这是一切众生获得心清净的唯一正道，此外别无其它道路。本着这样的信心习禅，初发精进力渐渐地就有了持续不断的势头。初发精进力有多好，懒惰就能够消除多少。最初习禅时，如果初发精进力还没有持续的势头，有妄念生起时，YOGI就会感到灰心丧气，哎，我一直在坐禅、行禅，可为什么老是不进步呢。YOGI心不再专注在当下，要么是期待未来，要么是想东想西，导致定力减弱。定力减弱时，懒惰就会随之生起，同时，还会畏惧身心内生起的苦受。这时候，为了克服这些障碍和困难，要激发递升的精进力，而不是从此退却。不要娇贵身体和生命，如果真的决心要努力地使自己的禅修成就，就要自己鼓励自己，决不向困难妥协，进一步激发加倍递升的精进力，唯有如此，自己的禅修才能够有进步。

面对敌人的时候，如果因为害怕而退却，敌人就会乘虚进攻。为了击败敌人，自己习惯了冲锋的话，就不会退却，并且敢于直接迎战敌人。一旦自己犹豫不决，敌人就会反扑过来。同样地，在习禅初期能够克服障碍和困难是非常重要的。假如自己不想进一步激发精进力，没有精进力的基础，YOGI自然而然地就懒散下来，不再谨慎专注，在各种妄念、思考、苦受的干扰下，就不会再想继续禅修下去，而是想着要打退堂鼓了。就算没有立即退出密集禅修，习禅时的态度也会变得马马虎虎、心不在焉，这样就浪费了时间。所以，这时候，YOGI应该加倍地激发递升的精进力，保持促进精进力的势头，这将克服暂时的懒惰等障碍和苦受等困难。通常，YOGI们都会遇到这些障碍和困难。

在开示《大念处经》的时候，世尊佛陀给予了利益保证：

Ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā.

诸比库，这是唯一确定的、使一切众生获得清净的正道。

这条正道就是指四念处内观禅修，四念处即是指身念处、受念处、心念处、法念处等四类目标；在这些目标生起的当下，具足正念地、紧紧密密地观照觉知，就是四念处内观禅修（cattāro satipaṭṭhāna）。欧美人不喜欢“唯一确定之道”这种说法，但是，这是世尊佛陀在2500多年以前觉悟并宣说的真理。这不是仅仅针对现在的人的开示，而是针对一切轮回中的众生的开示。这是2500多年以前世尊佛陀寻求并觉悟的真理。如今班迪达大长老依照世尊佛陀的本怀开示，并没有刻意地要针尖对麦芒，并非就是要让人不喜欢、让人不满意的。然而，有的欧美人不喜欢这样的说法，本来已经在密集禅修，竟然因为在听经闻法时听到了这句开示而迅速离开了禅修营。

但事实如此，四念处禅修就是能够使众生获得心清净的唯一确定的正道。

心清净意味着消除了焦虑等烦恼污染，当人们在烦恼焦虑时，烦恼污染就如同自己的身体接触了屎粪一样非常肮脏、不洁净，令人不舒适，而修习四念处内观禅则能够使人远离心的烦恼染污，消除焦虑。比如，心中自然生起的烦恼污染，心中变异生出的烦恼污染，身体行为的肮脏，这些都如同屎粪一样，既不好闻，又难看，而修习四念处内观禅，能够保证习禅人远离这些烦恼污染，这是多么好的保证，这是多么好的利益，大家自己想想看。大家精进地禅修，就是为了获得如此殊胜的心清净的利益。

通过精进禅修，获得初步的心清净的时候，习禅人将能够分别出名法与色法的不同，能够了知到名法与色法互为因果的关系，并最终了知到互为因缘而生起的名法与色法无常、苦、无我的共相，这是思维智。继续精进禅修，如实知见到目标在当下生起、当下灭去，老的灭去、新的生起，如实知见到目标在当下快速地生灭、生灭，生起了生灭随观智。这时候，习禅人自己设立的目标已经确定，并将不再后退反悔。即使因缘不和合的时候，不能够继续密集禅修，但是，对于四念处禅修，习禅人也已经到了爱不释手的程度。继续精进习禅的YOGI将能够激发持续的精进力，持续的精进力使YOGI能够不断地精进禅修，直到最终达成自己设立的目标。

为了受到世间的教育，为了谋生获得世间的财富，在世间无论做什么事，都需要努力奋斗，只有付出三个阶段的精进力，才有机会成功。现在密集地修习四念处内观禅修，习禅人为了要做一个名副其实的人、为了具有端正的人类的心态、为了在人类智慧的基础上进一步获得超凡的智慧，激发出三个阶段的精进力，则变得更加重要。到了持续精进的阶段，精进力的势头已经很强，能够做到一秒都不漏失地观照觉知目标。每一个当下，都不会漏失观照，精进力已经保持持续，这种精进力又称为殷勤精进（āraddhaviriya）。

经过了初发精进、递升精进、持续精进，YOGI的精进力已经圆满地发展，具足了势头。巴利语Paggaha的意思是策励、鞭策，这是指殷勤精进的YOGI，精进力绝不会在中间停下来，精进力也绝不会再松懈下来，而是渐渐地提升，直至最后达到圆满成就（paripuṇṇa）。

这时候，YOGI圆满成就了四正勤（Sammappadhānā）。所谓四正勤成就，就是指能够以勇猛的精进力避免造作不曾造作过的恶业；在不善业发生的时候，立即就能够觉知，并勇猛地避免造作相同、类似的不善业；能够以更加勇猛的精进力修习曾经修习的身、语、意清净的善业；同时，能够在不断进取的策励精进之下，使已经修习的善业不断地增长。

在圆满成就四正勤的时候，就自然成就了精进觉支（viriyasambojjhaṅga）。换句话说，修习四正勤，即等同于修习精进觉支。这时候，在过去生原本就修习过内观智慧的人，如果能够按照现在教导的方法，恭恭敬敬地、细致认真地、持续不断地精进习禅，在一周内就能够重新恢复过去生曾经到达的观智，有的人需要两周。对于利智利根的人，如果两周内还没有起色，那就需要找找原因了。

是不是不能够恭恭敬敬地习禅？是不是不能够细致认真地习禅？是不是不能够专注，心老是在掉举散乱呢？有的人曾经学习过多种禅修方法，在向禅师小参报告的时候，会这样报告：

我什么都知道，我什么都明白。

当禅师进一步地问，到底都知道了什么？明白了什么？就哑口无言了。

这种习禅人基本上就是在禅坐中打妄想，心在神游，就好像吸食鸦片的人在过瘾一样。有的YOGI一个月过去了，还是没有丝毫进展，这样的人无法了知到身心的本质实相，就好像囫囵吞枣地吞下了各种块状、片状的食物，却食不知其味。吃饭的时候是应该咀嚼食物的，只有咀嚼食物，才能够尝到其滋味。如实观照目标也是同样的道理，当下生起的名法与色法，各自有各自的特相，就好比食物有各自的味道一样。四大元素中，地界元素的特相是硬、软，粗糙、细滑，水界元素的特相是流动、粘结、凝结，火界元素的特相是冷、热、暖，风界元素的特相是紧绷、僵硬、震动等等，六识的特相是了知目标，六触的特相是接触目标，六受的特相是感受目标。最新生起的目标的各种特相，如同饭桌上的食物所具有的各种味道；观照目标的时候，如果没有觉知到目标的特相，就如同吃食物不知道食物的味道，巴利语sarasa的意思是，自味。

假如观照腹部膨胀起来、腹部回落下去之后，什么都不知道；观照提脚、推脚、放脚之后，什么都不知道；这就好像吃饭的时候，没有注意品尝食物味道，最终不知其味是一样的道理。为了发现目标的特相，为了清清楚楚地了知目标的特相，在观照目标的时候，应该做到恭恭敬敬地、细致认真地观照觉知。

对于自己确定了知的事物，自己一定会表达清楚，不会支支吾吾不确定。班迪达大长老劝告那些对打妄想很过瘾的习禅人，一定要警觉和小心，不要随着妄念去做小参报告。假如一天又一天就这样平平庸庸地过去了，表面上下了很多力气功夫，还是没有进步。习禅人如果按照禅师教导的方法精进地习禅，必然会有进步。如果禅师教导的方法是有效的，自己禅修时却并没有按照这样的方法去习禅，那必然不会有效果。

恭恭敬敬地接受了僧众们赠予的礼物之后，YOGI们要随身使用。所谓的礼物，特别是无价的宝贵礼物，自己应该要小心翼翼地、恭恭敬敬地接受，并及时地随缘使用。唯有如此，赠送法礼的人才会相应地感到，这一切都是值得的。

2015年1月10日

昨天，班迪达大长老开示了精进觉支，以及三个阶段的精进力。三个阶段的精进力包括：初发精进、递升精进、持续精进。当YOGI克服了习禅初期的苦受以及懒惰等习禅障碍之后，精进力的持续性便会增强。所谓持续精进，就是指精进力不断地提升。

为了使心能够到达当下生起的目标，要激发精进力以便把心推向目标，把心推向目标的精进力必须是持续的、无间断的。特别是到了生灭随观智阶段，精进力也到达了殷勤精进（āraddhaviriya）的阶段。策励精进（Paggaha）的意思是使精进力不向下跌落，使其不在中间停住，使其趋势持续地向上提升。当习禅人通过持续精进到达最终目的地时，便成就了圆满的精进力（paripuṇṇavīriya）。

不论做什么，具足精进力非常重要。精进力有多好，就会相应地带来多少禅修进步。特别是，精进禅修的YOGI，精进力发展到了殷勤精进（āraddhaviriya）的阶段，就已经能够排除不善法，使心中不生起不善法，同时，善法不断地得到开发增长，YOGI的行为举止都能够做到免于被人们说三道四，自己能够始终如一地修持清净之法。这就是精进力带来的利益。这是一个人很重要的利益。

与此同时，持续精进（parakkamadhātu）也随之相应地提升了。修习精进觉支，就是要能够毫无漏失地观照觉知每一个当下生起的显著的目标，这包括自己身心内发生的身、受、心、法四念处的目标，或者说六根门处的六种所缘，要能够一次、两次、反复多次地不断观照，增加观照次数。持续精进地观照目标，便能使倾向于懒惰的不善法没有机会发生。只要激发了精进力，当下就消除了不善法，同时，警觉的、积极的善法不断地开发增长，习禅人渐渐地改变了心态，心越来越清净、越来越高尚。

以四念处的禅修方法，不断地激发精进力，最终，精进力发展成为策励精进（Paggaha），这时候的精进力不再减弱、不再停滞，精进力以势不可挡的趋势增强了，最后，精进力形成了惯性。具足精进力的人，当下获得的利益就是断恶 （akusalaṃ pajahāti）。策励精进使善法的敌对法——恶法没有机会生起，这意味着消除了恶法。所谓消除，并非指发生之后消除，而是在尚未发生的时候就切断了发生的机会；如同疾病的预防，想要防患于未然，就要预先增强身体的抵抗力。

当然，不善法一旦生起，YOGI已经能够在立即观照觉知的当下消除不善法，这就是以精进力为首要善法而做到的正念观照觉知。在观照觉知的刹那间，不善法就消失了。当恶法没有机会生起，那生起的就是善法，清净的善法不断地开发培育起来。随着以精进力、念力、定力为首的清净善法不断地增强，慧力将同时开发增长。

原来最初开始习禅的时候，YOGI要不断地瞄准目标，使心导向目标，随着观照技能的提升，被称为寻的瞄准力便不再需要，到达了生灭随观智，寻禅支已经被排除了，同时，伺禅支也被排除了。虽然寻与伺已经排除，但是，它们的余韵犹在，心已经能够自动地瞄准并守护住目标，这好比手准的飞镖手不需要再努力地去瞄准靶子，一出手即能够百发百中一样。经过反复训练，人们在技能上总是自然而然地熟能生巧，习禅的过程也是如此，观照技能熟练的时候，自然就不再需要寻和伺。观照觉知的心与当下的目标能够时时刻刻地同步发生，如同彼此面对面地互相摩擦一样。

在观照技能熟练之后，习禅人会对自己感到满意、满足，心生欢喜，这是法喜。喜觉支是成就内观智慧、特别是道智的因素之一。法喜就是习禅过程中生起的欢喜心，习禅人感到愉悦、高兴。在此之前，因为尚未生起法喜，YOGI会有懒惰的心态，并感到无聊乏味；特别是那些一心盼望法喜的人，在没有体验到法喜的时候，会散漫、灰心，不想再继续禅修，想退出密集禅修，即使是留在禅修中心，自己也因信心不足，而放逸懒散下来；这样下去必然无法达成设定的目标。

当心能够专注于目标上，如实知见到目标快速地当下生起、当下灭去，旧的灭去、新的生起的时候，YOGI会非常满意，自然地生起法喜。生起法喜的时候，会感受到一些未曾经验的喜悦，例如，好像自己升入了空中，或者，好像自己漂浮地坐在空中，身体仿佛失重了似的，这是上升喜（ubbegāpīti）。遍满喜（pharaṇāpīti）发生的时候，如同是一团棉花吸满了油一样，欢喜遍满全身。

每当法喜充满的时候，心中感到欢喜满意，YOGI身心都感到非常舒适自在，禅悦带来的乐受消除了单调、无聊的情绪。只要生起法喜（dhammarati）自然会生起法乐，YOGI都是喜爱法喜、法乐的（dhammanandī）。从开始感受到法喜、法乐之后，随着喜觉支的开发培育，这个因素将促使习禅人最终证悟殊胜之法。

从来都没有体验过法喜、法乐的人，认为世间五欲之乐是人间极乐，人们乐意花费一生的光阴去追逐、享受所谓的人间幸福：追逐、享受佳人美景，追逐、享受轻歌曼乐，追逐、享受迷醉之香，追逐、享受饕餮之味，追逐、享受曼妙之触。虽然人间的五欲之乐确实有着五花八门之乐味，但是，人们沉溺于五欲之乐却是潜伏着危险的。追求五欲之乐，是导致人们掉进生命堕落与死亡之陷阱的原因。

而体验过法喜的人，特别是，在生灭随观智阶段所体验到的殊胜的法乐，将促使YOGI为了觉悟殊胜之法而精进地习禅。世尊佛陀开示说：

Sabbaratiṃ dhammarati jināti.

意思是，法喜超胜于一切世俗的喜乐。

体验到了法喜，习禅人不会再过度地追求感官欲乐，有的人还会决意要放弃追求五欲之乐。习禅人只想要累积更多、更多的禅修功德，越是精进地习禅，法喜越是会不断地增强，到了一定程度，随着观照能力的提升，习禅人不需要再过多地努力，自然而然地就能够立即觉知到当下发生的极其快速生灭的身心现象。从禅修营开始到现在如果还没有达到这种正念觉知的能力，显然说明YOGI在习禅过程中是心不在焉的。

到了生灭随观智阶段，如果没有好的禅师指导，一些YOGI在体验到殊胜的法喜法乐之后，会过高地评判自己，由于从未经验过这些乐受，习禅人会误以为自己已经觉悟，因此，忘乎所以地沉溺其中，停止了禅修，丢失了观照。这使得YOGI至此而停滞不前，很容易导致YOGI误入歧途。因此，在这时候禅师的正确指导是关键因素。

没有观照觉知法喜，就不会知道其本质实相。无论当下生起的目标是好、或不好，是悦意的、还是不悦意的，作为习禅人，都应该一律如实观照，并如实了知当下生起的目标的本质实相。如果不能够如实观照当下的目标，就不能够知见其苦的本质实相（Dukkhe añāṇaṃ）。如果丢失了正念，就不明了、不了知当下的目标，这就是痴（avijjā），痴就是对目标疑惑重重、模模糊糊不清楚。

生起法喜之时，如果忘乎所以，失去正念，那习禅人就根本不能够了知到法喜的本质，不能够了知（añāṇa）苦谛。不了知苦谛，导致烦恼生起。烦恼生起的时候，无惭（hiri）、无愧（otappa）必然随之而来，当心从目标上滑落、从目标上飘走的时候，便开始掉举（uddhacca）起来，这时候，四种不善心所，即：痴（avijjā）、无惭（hiri）、无愧（otappa）、掉举（uddhacca）等会同时生起，一秒钟漏失一次观照，一分钟就会生起60次至少伴随着这四种不善心所的不善心，这些都是禅修的障碍，这些障碍将阻止YOGI觉悟殊胜之法。如果是丢失正念5分钟，意味着至少包括这四种不善心所在内的不善心已经在心中生起了300次。如果因为体验到了法喜而导致心摇摇晃晃不安稳，并漏失了观照，在一个小时内就至少生起了3600次这些不善心。除此以外，贪心、嗔心都会随之而来。如此，习禅人的心态又重新返回到了普通人的状态。

因此，YOGI应该充分地利用自己能够掌控的时间，使之为自己带来最多的利益，而丢失正念的时候，就是给予了不善心生起的机会，所以，应该警觉地控制好自己的习禅状态，以免在疏忽观照觉知的时候生起掉举等不善心，通过精进努力地警觉观照，就能够防御不善心进入心中，从而，心获得了清净。

特别是，了知到所观照的目标快速生灭的本质之后，YOGI品尝到了法的滋味，为避免耽迷于法喜而导致禅修停滞不前，世尊佛陀曾经在一次开示中，最后以谜语的形式警示习禅人说：

心既不要在外，也不要在内。

如果既不要心飘在外，也不要心滞于内，习禅人将能够觉悟真正的寂静之法。显然，一般的人并不能够理解这句谜一样的偈子的真实意义。

就这样，在说出了迷偈之后，结束了开示，世尊佛陀从法座上起身离开了。假如开示就这样到此为止，众人是都无法听懂世尊佛陀这句开示的深刻含义的。在佛陀时代，僧团中有教行兼备的执事僧人，专门管理世尊佛陀出行服侍的事务，在这个关键的时候，大家因为猜不透这个迷偈，就过来求教执事尊者，执事尊者义不容辞，清清楚楚地解释了世尊佛陀迷偈的含义。

这句开示对目前禅修阶段的YOGI们来说，是非常适合牢记的教诫。先看这个偈子：

目标生起无观照，心即漂浮于其外。

这里“目标生起”的意思，涵盖了当下生起的一切名法与色法，具体来说，就是指：

在“看到”发生的时候；

在听到、闻到、尝到、触到、想到等发生的时候；

在弯曲、伸展四肢发生的时候；

在提脚、推脚、放脚发生的时候；

在站着、转身、睁眼、闭眼、眨眼睛发生的时候；

以及其它不计其数的身体动作发生的时候。那么：

“看到”时，若没有具念地观照“看到”，心就漂浮出去了；

“听到”时，若没有具念地观照“听到”，心就漂浮出去了；

“闻到”时，若没有具念地观照“闻到”，心就漂浮出去了；

“尝到”时，若没有具念地观照“尝到”，心就漂浮出去了；

“触到”时，若没有具念地观照“触到”，心就漂浮出去了；等等，以此类推。

“目标生起无观照”的意思，就是在目标生起的当下，如果没有激发出足够的精进力，以使心专注于目标，那么，懒惰就会进入心里；如果没有精进力，那正念就丢失了，心并没有导向目标、瞄准目标，致使YOGI放弃了观照目标。正念丢失的时候，定力必然削弱了，心就这样远离了目标。假如面对的是悦意的目标，贪爱就生起了；假如面对的是不悦意的目标，嗔恨就生起了；而痴心永远与贪、嗔同时发生。

在漏失观照目标的时候，至少会生起这四个不善心所，包括：痴、无惭、无愧、掉举，以及必然伴随着所缘生起的贪爱或嗔恨，这就是“心飘在外”的意思。“心即漂浮于其外”就是指心受到了烦恼的攻击，不能专注于目标。接下来的偈子是：

目标生起有观照，心不漂浮于其外。

同样地，“目标生起”的意思，涵盖了当下生起的一切名法与色法，具体来说，就是指：

在“看到”发生的时候；

在听到、闻到、尝到、触到、想到等发生的时候；

在弯曲、伸展四肢发生的时候；

在提脚、推脚、放脚发生的时候；

在站着、转身、睁眼、闭眼、眨眼睛发生的时候；

以及不计其数的身体动作发生的时候。那么：

“看到”时，若具念地观照“看到”，心就不会漂浮出去；

“听到”时，若具念地观照“听到”，心就不会漂浮出去；

“闻到”时，若具念地观照“闻到”，心就不会漂浮出去；

“尝到”时，若具念地观照“尝到”，心就不会漂浮出去；

“触到”时，若具念地观照“触到”，心就不会漂浮出去；等等，以此类推。

偈子虽短，而其意甚深。其中深刻的含义，就是当精进力、念力、定力同时生起的时候，心不会漂浮于外。

目标生起无观照，心即漂浮于其外。

既然如此，YOGI就应该努力地管束好自己的心，要激发精进力，瞄准当下的目标，专心一志地观照目标，从而避免了心漂浮于外。即：

目标生起有观照，心不漂浮于其外。

如此精进地习禅，就符合了世尊佛陀在经典中的教导，YOGI的心变得清净了，激发了精进力，就消除了懒惰，瞄准了目标，心就能够专注。目前这个阶段（即：生灭随观智阶段），YOGI已经不需要刻意地去瞄准目标，心已经能够熟练地到达目标，不偏不倚，自然而然地也能够对准目标、接触到目标，并且是百发百中地接触到目标。这是非常明显的进步。

此外，念力也已经增强。念力有多强，定力也随之正比例地增强，这是谁都无法否认的事实。念力增强了，身心内发生的一些微细微妙的目标也能够清清楚楚地觉知到了。这时候，YOGI感到法喜充满，禅悦超劲。YOGI轻易地会经验到各种光明、各种喜、轻安等观染，令人感到极其舒适惬意。但是，YOGI不要误以为自己已经觉悟了殊胜之法，不要眈溺于法喜法乐。而是要继续警觉地如实观照，下面的偈子这样警示大家：

目标生起，当下观照，提起正念，时刻警觉。

当下生起的一切目标，无论是悦意的还是不悦意的，每一个当下都要如实观照，不观照，就不知道目标，心即漂浮于其外。

那么，心不要停滞于内，是什么意思呢？

为了不执着这些法喜法乐，YOGI要警觉地观照当下生起的显著的目标。一旦生起了贪爱、执着，就应该立即观照它们，当下生起的贪爱、执着便会消除。这是非常重要的。因为，贪爱、执着于法喜法乐是内观之染，所以，要立即消除这种贪爱、执着。为了避免生起贪爱、执着乐受而使心停滞不前，YOGI要预先警觉地观照觉知当下的目标。

做到了使心既不飘浮在外也不停滞在内，YOGI将能够继续在正道上进一步地向前行进，每一步迈进，都接近了最终的目标一步。克服了停滞不前，意味着YOGI进步了。正如下面的偈子所言：

观染生起要警觉，避免停滞即进步。

精进习禅的YOGI都应该了知这个偈子的含义，它完全地吻合了世尊佛陀在经典中的开示内容。

喜觉支是促进YOGI生起殊胜的内观智慧以及殊胜的道智的因素之一。换言之，喜觉支是成就正觉者的因素之一。对禅修感到欢喜满意，开发培育了喜觉支，YOGI身心内不再有烦恼焦虑，随之而来的是心越来越平静安稳。世尊佛陀开示说：

pītimanassa kāyo passambhati.

生起法喜，将使身心获得轻安平静。

在最初习禅的时候，是需要按照这个偈子来练习的：

目标生起，当下观照，提起正念，时刻警觉。

在看到、听到、闻到、尝到、触到等现象发生的时候，就要在目标发生的当下，精进地观照，当观照觉知能力达到娴熟程度的时候，心就远离了障碍善法生起的五盖恶法，这显然是符合事实的。获得心清净之后，内观智慧将会开发增长。

最初生起的法喜是小喜，其强度是微弱的，例如，时不时地浑身汗毛竖立，或者时不时地在身心内发生刹那、刹那的电击感觉。当内观智慧增长到了生灭随观智阶段，法喜更加强烈，由于身心内生起势不可挡的强烈法喜，YOGI不再感到禅修是件令人沉闷无聊的事，而恰恰相反，习禅人感到内观禅修是其乐无穷的，随着心越来越清晰，身心远离了沉重的烦恼负担，生起了轻安。

到了这个阶段，YOGI体验到了身心的轻安，习禅过程中不再有任何担忧、焦虑，而是感受到安全、平静、安宁；此外，还感受到身心的轻快，身体变得飘忽轻盈，不再有昏沉睡眠；以及身心的适业、身心的练达等等善法；观照觉知的心能够快速地到达目标，与目标同步发生，而不是像当初那样手忙脚乱，必须要笨拙地付出努力才能够做到如实观照。

所谓熟能生巧，反反复复地练习，观照的技能即渐渐娴熟，此外，当回忆起过去在自己未曾禅修、未曾开发增长内观智慧的时候，自己曾经如何“作奸犯科”，无论自己曾经如何“作恶多端”、缺乏道德修养等等，都庆幸现在能够找回良知，忏悔往昔，知错而悔改，YOGI的心地自然地变得正直诚实起来，并且会在自己的善知识面前坦诚地承认过去犯过的过失，甚至有的习禅人曾经杀过人，他也敢于忏悔认错，特别的是，这些都是自告奋勇承认的过失，并非是在“刑讯逼供”之下不得已而作出的“坦白交待”的行为。这是YOGI们在这个阶段发生的非常明显的改变。

YOGI需要小心，到达生灭随观智时，必然会生起法喜，如果发生贪爱、执着，这将障碍禅修进步；其它善法也自然地随之而来，例如，生起轻安，身心轻快而练达，身体外貌也变得皮肤漂亮、面容清洁，此外，YOGI变得敢于承认自己的过失，等等，这些善法都是贤善之人所具有的功德，从此开始，这些善法功德将渐渐地圆满起来。修习四念处内观禅修所带来的这些变化，是令人十分地赞叹的。

2015年1月11日

昨天，班迪达大长老开示了七觉支之中的喜觉支、轻安觉支，七觉支是促成如实了知四圣谛的正觉智慧的因素，换句话说，七觉支是促成YOGI觉悟四圣谛正觉智慧的七个因素。至今为止，已经开示过其中四个觉支。今天，班迪达大长老以经典教理结合禅修实践，继续开示轻安觉支、定觉支和舍觉支。

巴利语passaddhi sambojjhaṅga，意思是轻安觉支，轻安的意思是指身心的清凉平静，这里的清凉既不是指身体感受到外界的气候是凉爽的，也不是指令人不舒服的冰冷的觉受，这里的清凉是指人人都想拥有的冷静安宁的身心状态.当心远离了热恼的时候，自然是处于清凉平静、舒爽安适的状态。

许多因素会导致人们身心内生起热恼，其中包括五欲带来的热恼，表现在贪爱、执着外界的所缘，以及贪爱、执着各种生命状态.五欲等热恼如果在身心内不断地增长，就会变得越来越如饥似渴、迫不及待、势在必得，直至最后，得到的时候，才感到满意。这就是世间的欲望之火（rāgaggi）。

世间的凡夫如果遇见不悦意的、憎恶的、令人沮丧的情境，随即就会生气、感到挫败，在失控的时候就表现为发怒、恼火，这些是在世间燃烧的嗔恨之火（dosaggi）。嗔恨之火在当今的世界依然炽盛，嗔恨之火带给人们的是热恼。

人们没有智慧、无明、愚痴，不了知苦，不了知苦因、不了知真正的苦灭、不了知能够体证苦灭的正确的修习方法，对于知（苦）、除（苦因）、达（苦灭）、修（灭苦之道）等真谛完全地无知；换句话说，就是世间人对于“苦以及苦因”没有正确的认知，颠倒地认为那是“福以及福因”；由于不了知不再有生命状态的涅槃才是真正的幸福，人们颠倒地以为“涅槃”就是“终极死亡”，是令人恐怖的大死亡。

YOGI们现在禅修，是为了超越生命的轮回，而世间无知的人却颠倒地以为，这是在修练“终极死亡”，因此，人们反感、抵制四念处内观禅修。普通凡夫看重的是五欲之乐，执着五欲之乐的人，不会喜欢生命寂灭的状态，不会喜欢参与这样能够到达寂静涅槃的四念处内观禅修的实践，这显然是颠倒的认知。

不了知真理、颠倒地认知真理，在对真理的认知上有疑惑、不清晰、糊里糊涂，那就是愚痴。世界上多数人的心都是被愚痴覆障的，愚痴的凡夫多到不计其数，愚痴导致人们五欲炽盛、嗔恨炽盛。人们因自己的五欲炽盛而犯错，因自己的嗔恨炽盛而犯错。众所周知，当今世界各地存在着各种错综复杂的社会问题，根本无法解决，这些都是极其恐怖的现实。

追求真理的人，为了获得世间的常识，千方百计地通过阅读经典，通过互相请教、互相讨论，通过如理作意去明白佛法教理；但仅仅具有闻所成慧是不足够的，修行人还要为了真正地了知苦而实践禅修。在了知到苦谛的时候，对于导致苦的原因的贪爱执着就渐渐地减弱了，通过密集禅修，贪爱大幅地减少了，YOGI就能够体会到清凉平静。为了获得真正的寂静幸福而实践四念处内观禅修，在这个过程中，YOGI的身心渐渐地远离了各种热恼。

通过修习戒学，最粗重的热恼将不会有机会发生；通过修习定学，纠缠于心中的热恼没就有机会发生；通过修习慧学，最终智慧圆满成就的时候，将能够根除心中热恼的种子。习禅人通过严谨地修习戒、定、慧三学，将能够逐步地息灭粗重的、中等的、微细的热恼。能够认真地如实观照当下生起的目标的YOGI，在熟练地掌握了正确的禅修方法之后，定力大步伐地提升了。这时候，大家会赞叹地说，内观禅修带来的利益真实不虚，的确是太殊胜了，身心状态真的发生了改变，感受到了清凉、平静，真是太好了。

那些已经幸运地来到了法界的人，虽然尚未到达正觉的智慧，通过精进地习禅，体验到佛陀教法背离于世间的五欲之乐的殊胜法味，习禅人或多或少地见证到寂静之法所显露出的“冰山一角”、“飞鸟之影”，这是令人赞叹的进步。

然而，心不在焉的YOGI，则见不到寂静之法所呈现出来的任何迹象。假如习禅人老是东看西看、想东想西，那就是浪费时间，他不会有任何收获。而一个恭恭敬敬、细致认真的习禅人，如果一直保持正念、专注于当下，那么，无论当下他处于何种威仪状态，行、住、坐、卧，弯曲、伸展四肢，提、推、放脚，都能做到如偈子所说，目标生起，当下观照，提起正念，时刻警觉；习禅人提起正念，从而预防了烦恼进入心识之流里。世尊佛陀开示说：

Rakkhāvaraṇagutti.

意思是，正念关闭了（不善法的）门户，保护了心的清净。

Rakkha的意思是保护，预防。预防的工作做好了，就关闭了（不善法进入的）大门（āvaraṇa），这样就安全了。在一定程度上具足正念，YOGI就远离了使心烦乱的事，有时候是一分钟，有时候是两分钟，有时候三分钟，有时候持续观照觉知目标的时间会更长。观照觉知越来越紧密，心就越来越清明，YOGI远离了烦恼污染，心就变得非常清净。比如，把泥水放入罐子里，渐渐地，泥土杂质沉淀下去之后，上面部分的水就变得非常清澈洁净，沉淀的时间越长，水则越清澈。

心远离了烦恼污染，变得清明了，YOGI对佛法生起了净信；虽然尚未完全坚定信心，但是，净信产生了；再继续禅修下去，将清清楚楚地了知到，当下生起的名法与色法是彼此有区别的法，彼此之间了了分明。随着内观智慧的开发增长，YOGI的信心越来越强；虽然，这时候信心尚未十分地确定无疑，但在如实知见到名法与色法彼此互为因果而发生的时候，YOGI对身心现象就是名法与色法互为因缘而发生的这一本质不再产生疑惑。YOGI如实地了知到，名法与色法现象的发生不是无缘无故的，而是彼此互为因缘而发生的，这时候无因邪见（ahetuka-diṭṭhi）就脱落了。在了知到只有某种相关因缘存在，才会产生某种特定的结果时，YOGI就消除了错因邪见（visama hetuka diṭṭhi）；错因邪见即是指执着地认为存在着某个非真实的因缘。

因为色所缘和眼净色（色法）的存在和接触，结果，眼识（名法）生起，当下就看到了；“看到”发生的时候，“看到”是结果，“色所缘和眼净色”是其因缘。因为声所缘和耳净色的存在，耳识生起，在听到的当下，耳识在耳净色处发生；如果是聋子，因为没有耳净色，就听不到声音；如果没有声音撞击耳净色，也不会有耳识生起；“听到”发生的时候，“声所缘和耳净色”是因缘，“听到”是结果。只有声所缘撞击了耳净色，才会生起耳识，“听到”才会发生。

假如没有了知到这个事实真相，就会误以为（听到）是具有神通的创造者创造出来的，这是错误的认知。巴利语visama的意思是，错误的。不知道要通过观照觉知当下的身心现象而了知名法与色法互为因缘的本质实相，就会执着错误的认知，误以为这个身心现象的发生是由于其它不相干的因缘导致的。这是错因邪见。在如实知见到身心现象互为因缘而发生的本质实相时，YOGI就会生起信心，相信名法与色法互为因缘而发生的事实，如实地了知到，这些现象并非是由具有神通的创造者创造出来的。

通过观照觉知当下发生的身心现象，心中生起了定力，YOGI远离了疑惑等五盖法，信心便产生了，这是净信（pasāda saddhā）。再继续观照觉知每一个当下生起的目标，内观智慧将不断地开发增长，随着定力的提升，YOGI渐渐地超越了苦受，观照越来越顺畅无碍，将能够了知到当下快速生起和灭去的目标现象，如实知见到，目标在当下生起之后，立即就消失了，旧的灭去，新的生起，旧的灭去，新的生起，生灭速度非常快。当YOGI能够毫无漏失地观照觉知到这些目标的生灭现象时，心是非常清净的。当心能够清清明明地觉知每一个当下发生的目标时，心中会生起光明。YOGI清清楚楚地了知到世尊佛陀所开示的真实不虚之法，心中不禁赞叹：

真的，这就是正法，如果按照这个方法继续禅修下去，自己一定会觉悟殊胜之法，通过亲身体验，相信这毫无疑问就是正法。这被称为信解（adhimokkha，坚固的信心）。

到了这个阶段，YOGI将会消除原本执着的错误知见，如同光明出现时，黑暗自然就随之消失，正见生起的时候，邪见自然就随之脱落了，同时，YOGI生起了对正法的坚定信心，这被称为坚信（okappanā saddhā）。

在自己一生的生命过程中，如果能够做到如实观照每一个当下生起的身心现象，心就是清净的。通过听经闻法，了知到世尊佛陀的教导，再通过亲自禅修体证，了知到佛法与禅修实践的结果是互相吻合一致的，YOGI将会感叹：

哇，这是真实不虚之法!

习禅人能够持续不断地观照觉知当下生起的目标时，心变得越来越清净，这时候，已经能够全盘接受世尊佛陀教导的佛法，这就是生起了坚信（okappanā saddhā）。

随着精进力的持续提升、增强，念力强大起来，信力强大起来，定力强大起来，就连微妙细小的目标也能够持续不断地如实观照。当初要努力激发精进力才能够观照觉知到粗显的目标，现在无需再特别地激发精进力，就能够持续不断地观照觉知当下生起的无论是显著的还是微细的目标。有时候，因为观照觉知具足了一惯性，即使不再激发精进力，心也会自动地观照觉知目标；好比路上行驶的汽车，在达到一定速度的时候，就不需要特别地提速加油门，汽车自身依然会惯性地行驶。

正念观照目标的练习也是同样的道理，在形成了观照觉知目标的习惯之后，观照将自动地、持续不断地发生，这就是卓越的念力。在YOGI懂得了具念地观照目标所带来的价值利益之后，就会珍惜每一个当下的观照练习。在每一个观照目标的当下，YOGI是处于持戒状态的，身行、语行显然是清净的，同时，心是清净的，粗重的、中等程度的烦恼没有机会生起。在如实知见到当下生起的目标的本质实相时，内观智慧便生起了。

经过分析，我们了知到，观照目标的每一个当下，YOGI都是在持戒、修定、开发智慧；或者说，修习四念处内观智慧禅的YOGI就是在修习圣道尚未开启之前的前行道，即：八正道。修习内观禅修，时时刻刻地开发、培育八正道，这是在累积无比殊胜的善业功德。懂得了这其中的价值利益的YOGI，都会非常珍惜每一个当下的观照练习；因此，每当在不经意间漏失了观照时，他都会感到十分惭愧；生起惭愧心的人，不会有贪心，而会生起无贪的心；不仅仅不会生起渴爱的贪心，连微细的贪爱也不会生起；此外，当下也没有生起嗔心，生起的是无嗔的心；无贪、无嗔的心没有动荡，处于平衡中立的状态，使得观照觉知顺畅无碍。

接下来，生起了身轻安、心轻安，这时候的心以及心所都远离了焦虑烦恼，处于宁静、安稳的状态，身心都非常清凉、平静。身心的轻安状态不是YOGI祈求而来的，而是在达到生灭随观智之后，自然而然地生起的身心轻安。如实知见到目标快速的生灭，身心获得了清凉平静，超越了沉重懒惰，超越了昏沉睡眠，身心变得极其轻盈，来来去去都感觉不到身体的重量，如一阵风一样轻盈，举手投足等身体动作都是轻快无重、毫无障碍迟钝的，观照目标也不再有绊绊卡卡等障碍，而是顺滑敏捷，技能娴熟，不再有失误遗漏，连最微妙细小的目标也不会再漏失，如神枪手百发百中一样练达。

这时候，YOGI品尝到了殊胜的法味，身心正直性也随之显露出来，对于未参加密集禅修之前曾经犯过的一些错误，自己已经开始有所觉悟，并能够忏悔和自我纠正，“哎，我那时候错了，不仅没有修习善业，反倒是造作了恶业”。特别是，对于一些重要的失误，清清楚楚地知道了自己在哪里犯过错。

懂得自我反省、懂得检讨自己的过失是一个人非常重要的品质。知错才能改，知错就是进步。在弥补了过失之后，生命进一步地提升了。明白自己过去走了邪道，现在已经能够纠正过来，幸运地迈步于正道，生命之路将会正直通畅。一方面，自己意识到过去的罪过、失误，并自我纠正；另一方面，还会勇敢地在善知识、师长面前坦诚地承认自己过去所造作的不善行为；这是一个人具有了正直诚实的品德的表现；这就是一个名副其实的人所应该具有的基本品德——正直诚实。不实践内观禅修的人，很难在真正意义上具有正直诚实的品德。通过参加密集内观禅修，YOGI在潜移默化中，获得了生命的提升。

当一个人具足了正直诚实的品质之后，还会不会再虚伪狡诈了呢？显然是不会的。一个正直诚实的人，容易得到周围朋友的帮助和支持，而一个虚伪狡诈的人，是得不到人们的信任的，人们只乐意相信正直诚实的人。此外，非常重要的是，正直诚实的品质是促成一个人觉悟的必要条件之一。

到了生灭随观智的时候，YOGI完全具足了促成今生觉悟的五个条件（padhāniyaṅga）。

第一个条件是信心，原本普通的净信已经转变为坚信（okappanā saddhā）。通过实践内观禅修，YOGI体悟到了佛法的功德，进而更加懂得了觉悟佛法真理的世尊佛陀的伟大功德。通过修习戒学，众生避免了堕落，同时提升了生命的品质；通过实践四念处内观智慧禅，身、语、意三方面的行为都获得了清净，远离了烦恼污染，身心都获得了安稳平静。亲身实践佛法的人自己都体悟到了这些殊胜的利益，从而，推己及人，YOGI真正地懂得了，世尊佛陀在解脱了贪、嗔、痴等一切烦恼之后，为了使众生也能够解脱烦恼轮回，便决意向众生宣说他自己亲身觉悟的解脱之法。YOGI都深深地感恩礼敬具足无上功德的世尊佛陀。

以下是巴利语赞叹世尊佛陀的无上功德的偈子之一：

santo so bhagavā samathāya dhammaṃ deseti.

彼世尊佛陀宣说了自己觉悟的寂静之法，以使众生能够获得心清净，解脱烦恼轮回。

菩萨圆满了布施等十波罗蜜之后，在2500多年以前，在人界成就了佛果。so bhagavā 的意思是，彼世尊佛陀是弟子们真正的皈依处。Santo 的意思是，远离了（烦恼）动荡之后的寂静。

人以及其它的众生，在贪爱生起的时候，心就被贪爱所动荡，在嗔恨生起的时候，心就被嗔恨所动荡，在愚痴生起的时候，心就被愚痴所动荡；无论任何烦恼都会使众生的心无法平静，烦恼众生的心都是烦躁不安、动荡摇摆的。众生就是如此地在水深火热的烦恼之中无尽地轮回。

当初菩萨为了众生都能够解脱烦恼之苦，誓愿觉悟成佛，最终，经过宿世的修行、累积，在圆满成就了波罗蜜的最后一生，终于寂灭了一切烦恼。在自己觉悟之后，世尊佛陀才开始宣说寂静之法。这就是世尊佛陀觉悟寂静之法的伟大功德。

YOGI在习禅过程中，自己的心能够达到何种程度的平静，就能够在其相当程度上感同身受地体悟到，世尊佛陀的寂静之法的功德有多么伟大，从而对世尊佛陀的无上功德生起坚定的信心。

一些YOGI原本身体并不健康，通过密集禅修，身体健康状况很快地得到了改善提升，心理状态也在潜移默化中发生了转变，心态变得正直诚实了，不会再假装自己具有某些并非是自己真正具有的品德，也不会遮掩自己的错误过失，心态越来越慈悲向善。这时候，精进力也稳固持续了，并形成了一定的势头，内观智慧也显著地增长了，YOGI能够如实知见到当下极其快速生灭的身心现象。

信心、健康、精进力、正直诚实的心态、生灭随观智是促进觉悟的五个条件。当这些条件都具足的时候，如果YOGI再接再厉，继续密集禅修，可以保证他能够就在今生解脱成就。

来到中心禅修的人，有的人已经禅修了一个多月，大家对照一下，是否自己已经具足了这五个条件。假如自己已经具足了这些条件，那就应该继续精进禅修，可以肯定地说，YOGI将会在今生觉悟殊胜之法，即：在今生觉悟道智、果智。能够到达生灭随观智是关键的，这是令人非常满意、非常有成就感的阶段。

到达了生灭随观智，YOGI会对自己的内观禅修感到满意；了知并体悟到了内观禅修的利益，YOGI会法喜充满，有的人甚至每天都乐不可支，行、住、坐、卧都感到非常舒适安稳，平静快乐。经典开示说：

passaddhakāyo sukhaṃ vediyati.

意思是，轻安令身心感受到快乐。

在内观刹那定增强之后，YOGI将会体验到身轻安、心轻安，在坐禅的时候，持续地感受到舒适安稳、平静喜乐。当法喜生起的时候，身心生起乐受，行、住、坐、卧都感受到了舒适自在安乐，曾经的各种纠结、疼痛、不适都烟消云散的时候，YOGI感受到的只有法喜、法乐。

在尚未到达生灭随观智的时候，YOGI习禅过程并非一帆风顺，而是时进时退、时好时坏，禅修状态也是起起伏伏，观照觉知目标难以达到平衡顺利，而这时候却已经克服了一切障碍，习禅状态平衡稳定，身心状态也令人感到舒适满意。

sukhino cittaṃ samādhiyatī.

意思是，快乐的心能够入定。

密集禅修的YOGI，很快就能够达到身心平静安稳，心不再掉举散乱，能够持续地专注在目标上，正如偈子所言：心专一境无掉举。

无论观照任何目标，观照觉知的心都能够持续地专注于当下的目标，这就是定力的特相；无论是显著的目标，还是微细的目标，具足定力的心都能够持续地专注在目标上；心专一境的时候，即是到达了禅定。禅定的现起是心的安定，心安稳平静，远离了贪、嗔、痴的动荡，远离了掉举、散乱。

达到心一境性的YOGI会赞叹：真是寂静啊！

YOGI亲身体悟到了解脱之法的寂静本质。到了这个阶段，定觉支已经接近圆满成就，定觉支就是这样随着精进力的提升自然而然地圆满成就的。

2015年1月12日

班迪达大长老以经典教理结合禅修实践，既不过多累赘也不过分简短，适当地开示讲解了精进觉支、喜觉支、轻安觉支等七觉支相关的教理常识。YOGI们已经了解了相关法义，今天，大长老继续简洁地讲解开发培育精进觉支、喜觉支、轻安觉支的方法。

我们的导师世尊佛陀开示说，YOGI应该知道，自己达不到禅那的原因就是懒惰。巴利语kusīta的意思是，受人责备的懒惰行为。懒惰的人，时时处处都不积极主动，更加缺乏敏捷伶俐的特质，这种人，甚至连最基本的衣食住行等谋生的工作都懒得做，那就更不要说愿意为众生的利益而付出努力了。特别是，像目前这样修习四念处内观智慧禅，是需要克服懒惰的。一个人要提升自己的生命层次，如果态度懒散怠惰，将无法实现目标。一个人如果懒惰，就无法使自己消除身心的不净污染，无法获得最终的身心清净。懒惰是获得心清净的障碍。身心不净的、懒惰的人会受到多数人的责备、会被周围的人指指点点地议论。经典开示说：

hīnavīriyo kusīto bhikkhave akusalaṃ uppādeti kusalaṃ na bhāveti

sāvajjaṃ uppādeti anavajjaṃ na bhāveti, attānaṃ suddhaṃ na pariharati.

意思是，缺乏精进力、极其懒惰的人，长养不善法，不培育善法；长养过失，不培育无过失；他无法让自己的心获得清净。

在世间生活，都需要适当的努力奋斗。懒惰、不作为的人缺乏积极的努力，无论是在接受教育方面还是谋生工作方面，或者在社会上与人交往等方方面面，他们的表现都是令人失望的，这是毫无疑问的。在听经闻法之后，便从善知识这里获得了禅修方法。一个有心愿想要发展内观智慧的习禅人，就会在禅修过程中激发出炽热的精进力。

习禅人需要持续不断地激发精进力，并非是五分钟热度而已。人们在世间要获得成功也同样需要拼搏的。想要修习善法的欲望很热切，因而激发出精进力，这被称为殷勤精进（āraddhaviriya），也被称为策励精进（paggāhaviriya）；这种精进力将不再减弱，并会不断地提升；直至最终，成就圆满的精进力（paripūraviriya）。这时候，这一期生命提升到了焕然一新、卓越的高度。经典接下来的开示是：

āraddhavīriyo ko bhikkhave akusalaṃ pajahati, kusalaṃ bhāveti;

sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati.

意思是，无论谁，只要具足殷勤精进，就会舍弃不善法，并培育善法；舍弃过失，并培育无过失；他将会获得心清净。

具足殷勤精进的人，就是具足了三个阶段精进力的人，包括：初发精进、递升精进、持续精进。具足殷勤精进，不善法没有丝毫机会生起，那么，习禅人分分秒秒生起的都是清净心。在舍弃了受到多数人责备的不善行的同时，不断地培育、增长善法，从而，习禅人提升了自己的生命，时时处处都获得了心清净。现在YOGI们密集精进地实践禅修，就能够体悟到，经典中的这句开示与禅修实践的结果是完全一致的。

这就是精进力在习禅过程中最主要的意义所在。

在具体观照目标的时候，如果缺乏对目标的瞄准，精进力容易用力过度，观照的心就会越过目标，从目标上滑落下来；有时候，精进力不足够，掺杂了懒惰，观照的心便无法到达目标。为了激发适度的精进力，需要以寻禅支来平衡力度。心能够紧紧密密地贴住目标观照的时候，就到达了禅那；到达禅那的时候，会生起构成禅支的六种心所，它们包括：

1.寻禅支，使心瞄准目标；

2.伺禅支，使心接触、摩擦目标；

3.喜禅支，心中生起的欢喜，愉悦；

4.乐禅支，身心快乐舒适的感受；

5.一境性禅支，心安稳地专注于目标；

6.舍禅支，心达到了平衡、安稳的观照觉知的状态。

定力提升到生起禅那的程度时，心会十分安稳平静。在习禅初期，练习观照觉知目标的时候，必须要培育寻禅支和伺禅支，心要瞄准目标，并守护住目标。这好比投飞镖的运动，在瞄准靶子（寻）并投向目标的时候，飞镖就到达了靶子（伺）。当飞镖击中靶心的时候，运动员立即感到了欢喜愉悦（喜），生起了乐受（乐），心达到了安稳专注（一境性）。

内观禅修的过程中，定力的培育也是同样的道理。在观照觉知腹部上下起伏的时候，时时刻刻都要激发炽热的精进力。所谓激发炽热的精进力，就是指为了使心到达当下生起的目标，而努力地把心推向目标，并以瞄准目标来平衡当下的精进力；瞄准目标是永远都需要的；所以，激发精进力的同时要瞄准目标，这是非常重要的方法。在观照目标的技能娴熟之后，观照觉知的心与当下生起的目标就会面对面地吻合在一起，或说，心面对面地接触到目标、摩擦到目标。

那么，在腹部膨胀起来的时候：

紧绷显著地发生了，观照的心就觉知到了紧绷；

震动显著地发生了，观照的心就觉知到了震动。

观照的心紧紧密密地与当下的腹部膨胀（上）的过程同步发生，就将如实知见到腹部“上”的本质实相。

观照其它的目标也是同样的道理，心要能够面对面地专注在当下生起的目标上，这就是YOGI的工作责任；这需要YOGI时时刻刻激发精进力，并同时瞄准当下生起的目标。渐渐地，心就能够贴住目标，法喜会随之自然地生起，法喜生起之后，即会感受到乐受。法喜和乐受都是随着定力的提升自然而然地发生的，YOGI不需要刻意地追求法喜、法乐。

为了使心到达每一个当下生起的目标，YOGI就要一直不断地激发精进力。具足持续精进力的YOGI，不会生起懒惰的心。那些令人厌恶的、懒惰的行为举止（kosajja）不会发生在精进的YOGI身上。一个懒惰的人会受到周围人的谴责，人们会说，“这个人真懒”，如此，懒人就是会受到他人的怪罪和指责。如果避免了懒惰的行为，就避免了受到怪罪和指责，远离了懒惰的人，就是精进力好的人。一个精进习禅的人，不会生起贪心、不会受到他人责备、不会生起嗔心、远离了昏沉睡眠、远离了掉举恶作、对法生起了信心，远离了疑惑。当心能够面对面地摩擦住目标的时候，心中不会生起欲乐思维、恼害思维、嗔恚思维，这些都是凡夫心中的邪思维。

心专注于腹部的上下起伏，即使仅仅了知到腹部的形状以及上下起伏的运动形态，心也是专注的，没有东飘西荡。当观照觉知力提升的时候，观照觉知的心就能够超越形状和形态，直接洞察到坚挺、紧绷、运动等等的本质，YOGI自己非常清楚，自己已经能够紧紧密密地观照目标并洞察到目标的本质实相。这时候，寻禅支和伺禅支已经显著地培育起来，心能够准确地瞄准并摩擦住目标。当专注的心能够清清楚楚地了知目标的本质实相的时候，当下就消除了疑惑。

一个能够做到恭恭敬敬地、细致认真地习禅的人，一个懂得珍视四念处内观禅修的利益、认为其具有宝贵价值，并丝毫不间断地持续观照目标的人，才算是真正的YOGI。为了获得心清净、为了开发增长内观智慧，这样的YOGI能够激发出三个阶段的精进力，即：初发精进、递升精进、持续精进。能够激发三个阶段精进力的YOGI就是最精进的YOGI，对这样的YOGI，世尊佛陀开示说：

Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati,

pamuditassa pīti jāyati, pītimanassa kāyo passambhati,

passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

这段开示的简要意思是：

彼五盖断舍，达如实了知，法喜渐增强，

身心得轻安，轻安生乐受，喜乐得定力。

如此这般地，能够持续观照当下生起的目标的YOGI，就能够远离欲欲等五盖；获得清净心之后，就能够如实知见到目标的本质实相；反之，在不能够持续观照目标的时候，心识之流中就夹杂着五盖；五盖是障碍法，阻止内观智慧的生起。如果前一个正念紧接着下一个正念不间断地观照目标，五盖就没有机会生起，远离了五盖的时候，YOGI获得了心清净，因此，就能够如实知见到身心现象的本质实相。这时候，YOGI感到非常满意，心中生起了法喜，一开始会不断地生起小喜、刹那喜，好像浑身在起鸡皮疙瘩，有时候感觉好像浑身被喜悦之流冲刷着。当精进力、念力、定力、以及寻禅支、伺禅支同时生起的时候，YOGI就能够紧紧密密地观照觉知目标，自然地法喜充满；当法喜生起的时候，轻安等善法也随之而来，YOGI感受到了善法带来的乐受；与此同时，内观智慧进一步增长，达到了生灭随观智；YOGI如实知见到了当下的目标在极其快速地生起、灭去，生起、灭去。

随着定力的进一步增强，观照目标更加专注，YOGI会体验到上升喜，感觉到身体似乎升入了空中，全身好像是没有重量的气球一样漂浮着，YOGI感到非常舒适快乐，身心轻安、清凉，极其安稳平静。

在内观禅那各个禅支都同时生起的时候，YOGI初步地体验到了法喜、法乐，从此以后不会再放弃禅修。

根据观照的方法，即目标生起，如实观照，提起正念，时刻警觉，YOGI继续深入地精进习禅，在生灭随观智阶段，伴随着各种法喜，观照技能越来越娴熟。

实际上，一个持戒清净的人，即使在尚未开发增长内观智慧的时候，都会经验到因持戒清净而带来的各种法喜；而那些没有认真持戒，身行、语行不谨慎的人，在未禅修之前就不会体验到清净的法喜。因为心中常常懊悔自己犯下的过失，从而导致心烦意乱，心神不定，所以没有持戒的人很难培育定力。

持戒清净的习禅人，通过精进地习禅，就能够培育内观禅定，并开发增长内观智慧；法喜充满的时候，身心平静清凉，当下就远离了烦恼灼热；当然，习禅人在内观智慧还没有圆满成就的时候，尚未完全彻底地消除烦恼。在刚才的经文里，世尊佛陀开示说，

passaddhakāyo sukhaṃ vedeti,

达到身心轻安、平静的时候，就感受到了快乐，

sukhino cittaṃ samādhiyati.

快乐的心，能够专注于当下生起的目标，进入禅定。

一个精进地修习四念处内观智慧禅的YOGI，一定会到达内观禅定。无论是谁，只要努力地按照正确的方法习禅，将会很快地培育出内观禅定，这是毫无疑问的。YOGI通过亲身实践禅修之后，再对比世尊佛陀的经典开示，自己就能够判断出经典的开示与禅修实践到底是否是互相吻合一致的。

假如不能达到禅定，就是自己还没有做到恭恭敬敬地、细致认真地、持续不断地习禅，还没有克服五盖；而那些到达了内观禅定的YOGI，则都是能够恭恭敬敬地、细致认真地、持续不断地习禅的人，这些YOGI体验到了远离五盖之后的法喜法乐。

精进地习禅，达到了法喜法乐，感受到身心的清凉平静，心越来越安稳，YOGI便安住于内观禅定。世尊佛陀开示说，

Samāhite citte yathābhūtaṃ pajānāti passati.

意思是，达到内观禅定的人，心专注在当下生起的目标上，会如实知见到目标的本质实相。

这个意思是指，刹那定增强之后——

当观照觉知的心到达紧绷，就如实地了知到紧绷的特相；

当观照觉知的心到达僵硬，就如实地了知到僵硬的特相；

当观照觉知的心到达震动，就如实地了知到震动的特相；

当观照觉知的心到达酸胀，就如实地了知到酸胀的特相；

当观照觉知的心到达疼痛，就如实地了知到疼痛的特相；

等等，以此类推。

内观智慧开发增长之后，YOGI将如实知见到名法与色法是互相有区别的两种法，如实知见到名法与色法是互为因缘而生起的法，如实知见到名法与色法在当下生起之后又立即灭去，如实知见到名法与色法快速地生灭，旧的灭去，新的生起，当下生起即刻灭去。到达生灭随观智，习禅人对自己的禅修状态会感到非常满意、欢喜，每天都快乐地习禅。

想一想，在到达生灭随观智之后，身心该是多么地轻安自在。如实知见到目标快速生灭，观照觉知目标已经毫无障碍，十分顺利。而在此之前，观照觉知常常会出现障碍，习禅状态老是起起伏伏不稳定。这个时候，所有的障碍法都被克服了，观照一直平稳顺畅，超越了绊绊卡卡。心如爽朗的秋空一般纯净时，YOGI能够如实知见到每一个当下生起的目标，观照技能娴熟起来，清净的心流持续不断地生起，心的状态发生了改变，习禅人越来越正直。这是实践四念处内观智慧禅所带来的殊胜利益。深入地修习四念处内观智慧禅，能够使未来的生命状态美好起来（sobhana）。美好的心态宛如珠宝一样美化自己未来的生命，使自己的生命越来越高尚美好，外貌也变得越来越庄严。这不是使用化妆品加以修饰而带来的美丽的外貌，而是由美好的心铸就的美好的生命样貌。

这时候，原本只是受到身边佛弟子亲友善行的耳濡目染而成为佛弟子的人，起初对佛法仅仅是有肤浅地了知，并不了知其真实法义；在开发增长内观智慧之后，他们对佛法生起了真正坚定的信心（Okappanā saddhā）；这种信力已经具足了力量，使自己能够控制自己的生命方向；即使有人极力劝说自己去相信外道教法，也会坚决地拒绝接受。

为什么呢？因为，自己通过亲身实践佛法，内观智慧增长到了一定程度之后，对三宝生起了坚定的信心，这种信心是具足了控制力的信力，是自己对世尊佛陀的教法不再摇摆不定的信力。在巴利语中，saddhindriya的意思就是，具足控制力的信力。

与此同时，精进力也累积了持续增长的势头，不再减弱，并发展成为策励精进（paggaha），策励精进生起的时候，心中不再生起不善心。策励精进能够使善心不断培育增长，因此，精进力也具足了控制力（viriyindriya），习禅人这时候不再惧怕苦受，而是具足勇气，敢于面对疼痛、疲累等苦受；生起的各种苦受也不再如习禅初期那般令人难以忍受；随着忍耐力增强，YOGI不再害怕疲累，越来越能够吃苦耐劳。

精进力持续提升、发展，成为具足控制力的精进力；同时与之并驾齐驱的念力、定力、慧力等都在平衡发展，也都具足了控制力；精进觉支、轻安觉支、定觉支等也都接近圆满成就了。这时候，观照觉知一个目标接着一个目标，紧紧密密、不漏失不间断；如果偶然间漏失了当下的目标，微细的烦恼污秽不经意地进入心里的时候，习禅人都会立即觉知到，并会因自己的不小心而感到十分惭愧；习禅人立即觉知到，就是因为漏失了观照，才使得微细的烦恼进入了心里。从而，自己生起了惭愧心。这时候惭愧心也更加敏感微妙，越是感觉到惭愧，习禅人越是会加倍地小心谨慎，越是小心谨慎，观照觉知就越是紧紧密密、毫无间断，这就是具足了控制力的念力（satindriya）。

内观禅修能够使自己不断地增强五力，直至五力都具足控制力，此时习禅人会获得自控力的智慧。所谓的自我控制，就是指拥有自控力的智慧。

当习禅人越来越具足正念、越来越具足惭愧心的时候，就能够做到持戒清净，他不会再去伤害他人，不会再去造作恶业；YOGI越来越具有慈悲心，使自己能够完全自然地做到己所不欲勿施于人。当一个人具足了惭愧心和慈悲心的时候，他在这个世界上才算是名副其实的人、才算是具有了人类心态的人、才算是具有了人类智慧的人。

习禅人就是要通过精进地密集禅修，断恶修善，坚定不移地做一个名副其实的人、一个具有人类心态的人、一个具有人类智慧的人，直至最后，成为具有超凡智慧的人。

2015年1月14日

班迪达大长老开示过，开发培育精进觉支（viriyasambojjhaṅga），习禅人将会克服懒惰、苦受等困难；观照力提升之后，能够越来越紧密地观照觉知当下的目标；随之而来的禅悦法喜会此起彼伏地生起。法喜充满的时候，习禅人不再懒惰；定力增强了，身心双方面都消除了苦受。这时候，习禅人感到身心清净之后带来的快乐、平静、轻安。

passaddhakāyo sukhaṃ vedeti.

达到身心轻安、平静的人，（远离了身心的痛苦，）感受到了快乐。

无论何时何处，习禅人都感到舒适自在，平静快乐，这是习禅人在远离了感官目标之后，深入禅修达到禅定状态时，才会经验到的法喜、轻安、法乐。它有别于人们在世间所追求的五欲之乐。诚然，由于人们生活在欲界，从本性而言，人们喜爱佳人美景，喜爱轻歌曼乐，喜爱迷醉之香，喜爱饕餮之味，喜爱曼妙之触；享受这些感官欲乐时，人们感受到身心的快乐、幸福。然而，耽溺于感官欲乐是危险的，甚至是致命的。

原本执着于感官欲乐的人，通过精进地禅修，内观禅定增强了，内观智慧也得到开发增长。在达到生灭随观智的时候，习禅人将体验到殊胜的法喜、法乐。在身心清净的时候，YOGI就会明白，实际上法喜、法乐要比感官欲乐更加殊胜且清净无染。

sukhino cittaṃ samādhiyati.

快乐的心，专注在当下生起的目标，进入禅定。

进入禅定的人，心达到平静安稳的状态，不再动荡，YOGI的觉知力能够紧紧密密地专注在当下生起的目标上。特别是，如实知见到当下的目标快速不停地生灭、生灭的时候，刹那定已经相当强大了。只有培育出足够强大的刹那定，才能够如实知见到目标的本质实相。经典开示说，

Samāhite citte yathābhūtaṃ pajānāti passati.

达到内观禅定的人，心才能够专注在当下生起的目标上，如实知见到目标的本质实相。

在刹那定累积了一定的力量之后，观照腹部上下起伏会更加得心应手；从腹部膨胀一开始至结束，观照觉知的心都能够自始至终地专注于腹部；同样地，从腹部回落一开始至结束，观照觉知的心都能够自始至终地专注于腹部；从而，YOGI能够如实知见到每一个当下发生的僵硬、紧绷、运动、松软等等特相。此外，当下任何其它显著的目标生起，心都能够立即到达目标，并自始至终地专注在目标上；这时候，刹那定已经变得强大起来，心一境性产生了。刹那定就是心能够刹那、刹那地，无间断地专注在每一个当下最新生起的目标之上。经典开示说，

Sopi hi ārammaṇe nirantaraṃ ekākārena pavattamāno

paṭipakkhena anabhibhūto appito viya cittaṃ niccalaṃ ṭhapeti.

那刹那定如同安止定一样使心达到一境性，镇服五盖等敌对法，使心安稳无动荡。

修习止禅禅那能够达到安止定，心专注在单一的概念性目标上；刹那定并非是安止定，刹那定的心是专注在每一个当下生起的名法与色法之上，并能够了知究竟法的本质实相，例如，

了知到当下生起的显著的色法的特相：

硬、软、粗、细、凝结、流动、粘结、冷、暖、热、轻、重、紧绷、坚挺、松弛，等等。

或者，有时候了知到当下生起的名法：

看到（眼识）、听到（耳识）、闻到（鼻识）、尝到（舌识）、触到（身识）；眼触、耳触、鼻触、舌触、身触；以及好不好看、好不好听、好不好闻、好不好吃、好不好触，等等感受。

从目标最开始生起，到目标消失，具足刹那定的心都能够专注在目标上。当刹那定足够强的时候，就能够了知到：当下的目标以及观照觉知的心在同时生起、同时灭去。能够了知到目标的生起、灭去，被称为内观（vipassanā）；能够了知到觉知的心与当下的目标同时生起、同时灭去，被称为返观（paṭivipassanā）。在到达生灭随观智的时候，YOGI能够清清楚楚地了知到当下成对、成对生起、灭去的名法与色法。当心时刻紧密地专注于目标的时候，具念觉知的心紧贴于目标，安稳而不飘荡。

这时候的心绝不会散乱，而是稳固地专注在当下生起的目标之上。禅定的作用，就是使心专注于目标，获得内观禅定的身心是安稳平静的。达到禅定的YOGI，感受到了禅定的殊胜威力，那是绝对异于平时生活中所体会的普普通通的平静感受的。

在生灭随观智阶段，稳固的刹那定已经培育出来，这种殊胜的内观禅定是成就道智、果智的因素，是成就正觉智慧的因素，因此，被称为定觉支。刹那定稳固的时候，内观智慧将会不断地开发增长。当内观智慧最终圆满成熟的时候，YOGI会觉悟圣道智。

所以，参加密集禅修是必要的，在密集禅修中能够培育出稳固的刹那定。稳固的刹那定使心专注在每一个当下生起的目标之上，这种定力即是习禅人觉悟四圣谛的因素，被称为定觉支（samādhisambojjhaṅga）。稳固的刹那定使心安稳无动荡，巴利语的开示是：

cittaṃ niccalaṃ ṭhapeti（心安于平静无动荡）.

由于刹那定已经稳固了，心能够安稳地专注于当下不断生起的目标上，清净的善心就是这样培育起来的。习禅人的心变得非常稳定，没有摇摆动荡，心刹那刹那地、持续不断地专注在目标之上，远离了欲乐思维等等邪思维。这种无间断生起的刹那、刹那专注于当下目标的心，如同安止禅那心一样用心专一（appito viya cittaṃ），使心安稳牢固地贴住目标。安止定与刹那定的区别在于，安止定的心是专注在单一的目标之上，而刹那定的心是专注在每一个刹那生起的彼此不同的名法与色法的目标之上。

如同世间的禅那定能够使心专注于目标上，内观刹那定也一样能够使心专注于目标上，两种定力所专注的目标是不同的。刹那定所专注的目标，是每一个当下最新真实发生的名法与色法，例如，看到的当下、听到的当下、闻到的当下、尝到的当下、触到的当下、想到的当下、弯曲伸展的当下、弯腰、直腰的当下，提起、移动、放下脚的当下、腹部上下起伏的当下、睁眼、闭眼、眨眼睛的当下。习禅人专注观照这些在每一个当下最新生起的目标，前一个观照紧接着后一个，彼此之间没有丝毫间断，就会达到心一境性。虽然说，每一个当下生起的目标是千变万化、各不相同的，但是，观照目标的心是同样地专注、持续无间断的，这是刹那定始终如一的品质。刹那定如同不停流淌的河水一般，在刹那、刹那地生起。

稳固的刹那定，能够使清净的善心持续不断地生起。YOGI的工作任务，就是要培育这种稳固的刹那定。刹那定增强之后，内观智慧将会开发增长。特别是，到达生灭随观智的时候，观照的心能够持续不断地专注在目标之上。当精进力得到平衡发展的时候，念力也已经稳固地建立在目标之上了，刹那定变得更加稳固强大。此时，观照力非常敏锐，习禅人能够毫无漏失地观照觉知到每一个当下的目标都在快速地生灭着。

稳固强大的刹那定，并非是随随便便地顺手拈来之物，也非是通过任何其它玄妙密法获得的，这是YOGI从进入密集禅修开始，通过恭恭敬敬地、细致认真地、持续不断地习禅而获得的功德。如果YOGI不能够恭恭敬敬地、细致认真地、持续不断地习禅，便无法获得稳固的刹那定。

今天，班迪达大长老看到了一个YOGI，不知道他已经禅修了多久，他走路的样子跟一个普通俗人一样没有正念。如果一个人不能精进地习禅，缺失了正念，那么，他就很难培育出强大的刹那定。如果一个人轻视了四念处内观智慧禅修的工作所能带来的殊胜利益，他就做不到恭恭敬敬地、细致认真地、持续不断地习禅，那么，无论他在禅修中心呆多久，一个月，两个月，或更长时间，他都不会取得任何进步，更不用说觉悟殊胜之法了。

通过精进地习禅，YOGI的心已经不再东飘西荡，远离了懒惰、放逸。YOGI的心能够安安稳稳地专注在目标之上的时候，自己会有什么感受呢？YOGI会感到高兴，心变得越来越清明，并由衷地赞叹佛法的功德；犹如父母看到孩子已经成就学业，并拿到了大学毕业证书一样高兴，会随口赞叹，“这个孩子表现良好，没有犯错，平静乖巧，并成功顺利地获得了学业证书，实在太好了。”父母因此感到非常高兴。试想一下，如果孩子表现不良，经常犯错，甚至违法犯罪，父母又怎么会对他感到满意呢？

由于YOGI能够精进地禅修，而非心不在焉地敷衍了事，善心不断地得到开发培育。随着各种善心的力量不断地增强，清净的善心持续稳固地生起，因此，YOGI对自己的工作感到非常满意，并会自我赞叹。可想而知，当内观智慧不断开发增长的时候，YOGI该有多么快乐满意！

在达到生灭随观智的时候，习禅人能够如实知见到，每一个当下极其快速生起的新的目标，以及每一个当下迅速灭去的目标，旧的灭去、新的生起，旧的灭去、新的生起，当下生起、当下灭去，当下生起、当下灭去。习禅人观照觉知目标已经毫无障碍，不再需要激发过度的精进力，能够驾轻就熟地觉知每一个当下的目标，自然地生起了法喜、法乐（dhammarati）。

法喜、法乐并非是无缘无故生起的，也不是因为自己跪天拜地祈求之后获得的，也不是向着某个有神通力的有情祷告后，由外力赐予自己的。法喜、法乐的生起，是因为修行人自己在了解了正法之后，远离了人声鼎沸的城市，经过风尘仆仆地跋涉来到这个教导正法、并具足完善的条件、能够让自己为法密集精进的禅修中心，通过精进努力实践禅修而获得的结果。这种禅修中心，就是符合世尊佛陀本意的寂静之处，虽然时不时会听到各种飞鸟的叫声，但是，这里是符合经典所开示的“寂静之处”的条件的。

能够激发三个阶段精进力的习禅人，才被称为YOGI，三个阶段的精进力包括：初发精进、递升精进、持续精进。特别是持续精进，这是指只要没有到达最终的目标就绝不放弃的精进力。一个名副其实的YOGI，已经远离了邪思维，邪思维包括：欲乐思维（kāmavitakko）、恼害思维（vihiṃsāvitakko）、嗔恚思维（byāpādavitakko），以及远离了使心动荡的一切污秽烦恼，因此，YOGI的心寂静安稳下来，获得了心清净。经典开示说，

Yathā ekaggacittassa sammā dhammaṃ vipassato.

意思是，达到一境性的心，如实知见法的本质实相。

在获得了心清净之后，YOGI会如实知见到名法与色法的不同特相，如实知见到名法与色法互为因果的关系；进一步地，习禅人会如实知见到，彼此互为因缘而发生的名法与色法无常、苦、无我的共相；再进一步地，习禅人会如实知见到，每一个当下生起的目标在迅速地灭去，旧的灭去、新的生起，旧的灭去、新的生起，当下生起、当下灭去，当下生起、当下灭去，这时候，殊胜的法喜、法乐将会生起。接下来的开示是，

Amānusī rati hoti.

意思是，生起了天人之乐。

心清净之后，生起的殊胜的法喜、法乐，是非凡的天人之乐，它是无法在人间的感官欲乐中寻觅得到的。殊胜的法喜、法乐，远远地超越于在世间所能获得的一切感官欲乐，它永远不会变得无聊而令人生厌，而是永远清新，不会变老。一旦习禅人体验到了天人之乐，他就不会再放弃内观禅修，而且实践佛法的信心也将永不退转。

世间的感官欲乐，久了就使人感到单调无聊、令人生厌，试想一下：

人能够兴致勃勃地重复观看多少遍同样的影片呢？

人能够兴致勃勃地重复聆听多少遍同样的歌曲呢？等等，以此类推。

就算是人们都乐此不疲的异性碰触，到最后，彼此间也都成了左手与右手一样，不再感到稀罕。

世界上只有法喜、法乐与所有的感官欲乐是截然不同的。法的喜乐是殊胜的，令人爱不释手，一旦品尝到了天人之乐，习禅人就永远不会想要丢弃它。当清净心、内观禅定和内观智慧稳定地开发培育起来之后，令人永不厌倦的法喜、法乐就会自然地生起。佛陀倍加赞叹这种在世间难以获得的、稀有的、殊胜的法喜、法乐为天人之乐。

在世俗生活中喜欢寻欢作乐的人们的观念是独乐乐不如众乐乐，参加任何娱乐活动都要呼朋唤友，人们需要彼此结伴，经常要更换娱乐的内容才会感到满意，否则，就会心生厌倦。然而，当一个人通过修习四念处内观智慧禅，达到生灭随观智的时候，习禅人会在远离人群之处，一心专注于当下生起的目标；清净心持续不断地生起，习禅人体验到殊胜的法喜、法乐；他不需要结伴搭伙。当清净的善心与内观智慧达到稳固的时候，习禅人独自地体验法喜、法乐。殊胜的法喜法乐是任何世间的感官欲乐都无法取代的，习禅人从此对内观禅修将永不放弃，并继续在内观正道上坚持不懈地禅修下去。

最初习禅的时候，YOGI必须通过标记所观照的目标，来使心与当下的目标面对面地同时发生，但是，到了生灭随观智阶段，由于目标生灭极其快速，YOGI还未来得及标记，目标就已经消失了，这时候，YOGI可以运用两种方法来观照目标：

一方面，在能够标记的时候，继续标记目标；

一方面，在目标快速变化，无法标记的时候，就可以放弃标记。在能够觉知到旧的目标快速灭去，新的目标即刻生起的快速生灭的现象时，YOGI只需要将心专注在当下生灭的目标之上，如实观照即可。

小参的时候，有的YOGI报告说，“禅师，目标的生灭非常快，我根本来不及标记”。对于这种情况，禅师们就会告诉YOGI们，应该适时地放弃标记。对于快速生灭的目标，已经来不及标记，YOGI只需要觉知到目标快速生灭的实相即可。当YOGI的观照力达到这样细致的程度时，如果能够继续不断深入地习禅，他就能够确保在今生证悟殊胜之法。

所以说，喜觉支是习禅人觉悟道智、果智，觉悟四圣谛的重要因素之一。

到达生灭随观智之后，习禅人继续深入地禅修，将会显著地了知到目标快速地灭去、灭去。当目标的灭去变得越来越显著的时候，习禅人会超越法喜与法乐，内观禅定会更加深入稳固，观照觉知也更加轻松无碍，舍受将会代替乐受而生起。这时候，YOGI的观照觉知力达到了平衡状态，内观禅定越来越强大。随着内观禅定的不断增强，原来模糊不清的目标也能够清清楚楚、了了分明地觉知到了，内观智慧也更加敏锐清晰了。

明天，班迪达大长老将开示，随着定觉支的深入开发培育，舍觉支将自然地培育起来。

2015年1月15日

昨天，班迪达大长老以内观禅修实践结合巴利经典，对刹那定做了相关讲解。内观刹那定就是心刹那刹那地、持续不断地专注在当下生起的目标上所产生的心一境性。持续的刹那定就是在持续的时间内每一刹那与下一刹那的刹那定都毫无间断。虽然每一个当下生起的目标是彼此不同的，但是，专注于目标的、每一个刹那的定力的品质却是彼此相同的。具足了刹那定的心持续不断地专注于目标，这样的刹那定就如同安止定一样，能够平定和镇伏五盖，使心安稳平静下来。因此，通过内观禅修培育刹那定，YOGI将会获得心清净。 获得心清净的时候，内观智慧将会开发增长，从最初如实知见到名法与色法互不相同的特相开始，YOGI开发出了名色分别智。生起内观智慧的最近的、根本的因缘，就是足够强大的刹那定。当然，促成内观智慧开发增长的还有其它因素，但是，其它因素都不是最根本的因素。由于强大的刹那定能够使心毫无间断地专注在当下生起的目标上，因此，习禅人将会如实知见到目标的本质实相，同时，开发增长内观智慧。 习禅人如果想要不断地开发增长内观智慧，需要培育无间断的刹那定。在生起了名色分别智之后，随着刹那定的增强，YOGI将会进一步如实知见到，名法与色法之间互为因果的关系。觉悟缘摄受智，并不需要思考琢磨，经典开示说， samāhito yathābhūtaṃ pajānāti. 得（刹那）定者，能够如实知见到当下互为因缘而生起的名法与色法（无常、苦、无我）的本质实相。 yathābhūta的意思是指当下互为因缘而生起并存在的名法与色法。 当YOGI能够如实知见到当下生起的名法与色法的本质实相的时候，即会觉悟到，这是自己亲证的智慧，并非是通过思考推理得到的“智慧”。在西方人的教育体系中，会执着这样的观念，即：人要学会思考、学会分析、学会推理，否则，就没有智慧。假如养成了这种习惯，在实践内观禅修的时候，老是去思考、分析、推理的话，YOGI就不能及时地如实观照当下生起的目标现象。习惯于思考、分析、推理的人，在内观禅修的时候会被这种习惯障碍。打个比方说，有两个行脚人，他们都想要去同一个地方，他们同时出发，其中一个人认识许多人，一路上常常会被朋友拉去家里歇脚聊天、吃吃喝喝、环顾左右、走走停停，然后才继续上路；而另外一个人，没有什么朋友，一路上也没有歇过脚，一心只管一直朝前走，没有耽误任何工夫，所以，他很快就到达了目的地。 禅师们是在依照世尊佛陀的本怀教导内观禅修，YOGI应该遵照禅师指导的业处，单刀直入地、不假思索地精进习禅，因此，不需要很久，只需要一周或者两周，就能开发增长内观智慧；甚至有的人在三周之内就能够觉悟殊胜之法，更不要说四周以上、两个月密集禅修的收获了；最终，YOGI必然会心满意足地满载而归。 假如已经禅修了一个月，但是，依然没有开发增长内观智慧，那可能就是自己有过多的分析思考，而障碍了禅修进步，这就如同比喻中的第一类行脚人，因为交友广泛，一路蹉跎，而延误了自己的行程。修习四念处内观智慧禅，不需要分析、思考、推理，不需要太多想法，而是要像冲向战场上的士兵，毫不犹豫地听从上级的指挥口令，叫卧倒时就立即卧倒，叫射击时就立即射击；YOGI也是一样，只有按部就班地按照禅师的指导习禅，自己才能够不断地开发增长内观智慧。 如同强大的刹那定是产生内观智慧最近的因缘，强大的正念也是使内观智慧生起的近因。正念就是指心能够专注于四念处的目标。所谓四念处，在经典中都有定义，包括： 身随观念处（kāyānupassanāsatipaṭṭhāna），简称身念处，就是习禅人以稳固持续的正念反反复复地观照并了知当下生起的色身现象； 受随观念处（vedanānupassanāsatipaṭṭhāna），简称受念处，就是习禅人以稳固持续的 正念反反复复地观照并了知当下生起的各种苦受、乐受、不苦不乐受； 心随观念处（cittānupassanāsatipaṭṭhāna），简称心念处，就是习禅人以稳固持续的正念反反复复地观照并了知当下生起的心的状态； 法随观念处（dhammānupassanāsatipaṭṭhāna），简称法念处，就是习禅人以稳固持续的正念反反复复地观照并了知当下六根门处生起的自然现象； 所谓的念处（satipaṭṭhāna），就是反反复复地以稳固持续的正念观照当下的身心现象。要做到稳固持续地正念观照，就需要持续不断地激发炽热的精进力，使心专注于当下的目标。 paṭṭhāna的意思是，正念紧紧密密地建立在目标之上。 anupassanā的意思是，反复无数次地发生。 当正念能够紧紧密密地建立在目标上的时候，持续无间断的刹那定（khaṇikasamādhi）就产生了。这种强大的刹那定是生起正智（sampajañña）的最近的因缘。正智（sampajañña）的意思就是，对目标正确无误的了知、清清楚楚的了知、全面完整的了知、殊胜卓越的了知、亲身体证的了知。 如果想要逐步地开发增长内观智慧，首先，需要培育强大的刹那定，心专注于每一个当下生起的目标，当心能够安住于目标的时候，将会如实知见到目标的本质实相。内观智慧就是这样不断开发增长的。 众生自身粗重的、中等的、微细的贪、嗔、痴烦恼，导致自己造作身、语、意的不善行，这些烦恼是： 粗重的违犯性烦恼， 中等的缠缚性烦恼，以及 微细的潜伏性烦恼。 这些烦恼都应该是倍受人们唾弃并且需要远离的。如果有非常严重的烦恼生起，会令人失去自我控制，导致造作粗野的恶行。在心中生起的缠缚性烦恼，导致人们的心态卑劣邪恶。如果控制不住缠缚在心中的烦恼，就会常常通过语言和身体行为造作恶行。 一个人能够避免造作身、语、意的恶行是非常重要的。一个人能够远离造恶的行为，就是文明的人、有教养的人。巴利语sāsana的意思是，佛陀的文明教化。Sāsanasampatti的意思是，文明成就，其中，Sampatti的意思是，成功、成就。没有圆满地修习戒、定、慧三学的人，是不会达到文明成就的（sāsanasampatti）。如果背离了佛陀的文明教化，就变成了文明的摧毁者（sāsanavipatti）；所谓文明摧毁者，就是致力于破坏、摧毁佛陀文明教化的人。 现在参加四念处内观智慧密集禅修的人，禅修到怎样的程度，内心的文明就到达其相应的程度。修习戒学，使自己远离造作恶行；身行、语行获得清净，就会避免受到责备指责；行为举止做到有文明、有礼貌、有教养，各方面行为稳定平和，就不会给周围人带来任何伤害。假如能够时时刻刻具足正念，观照觉知每一个当下生起的目标现象，心中就不会进入任何烦恼污染，内心便是清净文明的，这被称为文明教化（sāsana）。 当开发增长了内观智慧的时候，心能够专注于目标，清净的心也能够如实了知到目标的本质实相。当习禅人回想密集禅修中的觉知状态时，能够记得自己当时的清净心是如何持续不断地生起的，内观智慧是如何持续递升的。无论是多么令人悦意的目标，或者多么令人不悦意的目标，只要在目标生起的当下，做到紧紧密密地观照，习禅人就能够如实知见到互为因缘而生起的名法与色法是在生起后立即就灭去的；专注且有定力的、清净的心识之流持续不断地生起，心便远离了缠缚性的烦恼污秽，同时，内观智慧的生起消除了潜伏性烦恼的种子。 在圆满地修习戒、定、慧之后，在三学成就之时，即意味着世尊佛陀的文明教化成就了。 一个人能够达到文明成就（sāsanasampatti）不是无缘无故的，而是由各种因缘合力促成的。这些因素包括： 第一个因素，聚精会神地听经闻法（sādhukaṃ sāvaṇa） 想要获得文明教化的人，应该怎么做呢？要恭恭敬敬地听经闻法，不应该马马虎虎，不应该心生我慢，比如，心里这么想，“哦，这教理我早就知道了！”等等。聚精会神地听经闻法，才会懂得禅修方法，同时，还要按照方法认认真真地习禅。只有自己知道是不是已经明白了禅修方法。要珍惜四念处内观智慧禅修的方法。 第二个因素，聚精会神地作意于目标（sādhukaṃ manasikāra ） YOGI应该恭恭敬敬地、细致认真地习禅，具念的心要同步地专注在每一个当下生起的目标上，紧紧密密地、聚精会神地观照觉知。 这两个因素是彼此紧密相关的，如果在习禅过程中缺乏这两个因素，自己就无法得到文明教化。如果原本的文明教养已经被糟蹋，不懂得禅修的话，就会被继续糟蹋。生而为人，就要具有人类的文明教养，从懂事的时候开始就应该具备。缺乏人类的文明教养，就不能被称为人，只要是明白人，都会接受这种说法。佛陀的教导并不是强硬地逼迫他人来相信的，而是人人都应该心悦诚服地相信的。所谓文明，就是要做到自我净化，具有文明教养的人是不会去滋扰、欺压他人的。当自己的世界平静安乐时，给周围环境带来的便是和平安宁，每个人都应该这样修养自己。这是非常殊胜的事业。 现在，有些YOGI已经禅修了一个多月，大家对照今天的开示反思一下自己。如今，YOGI精进地习禅，就是为了要做一个名副其实的人，一个具有人类心态的人，并在具有了人类智慧的基础上，成为具有超凡智慧的人，这等同于努力地获得真正的文明教养。除了睡觉的时间，在其它清醒的时间里，都应该细致认真地观照觉知自己的行、住、坐、卧、弯曲伸展四肢、以及其它身体微细的动作等等。YOGI应该不断地检视自己，到底有没有恭恭敬敬地、细致认真地观照目标呢？ 在检视自己的习禅过程时，要了知到自己的薄弱之处，例如， 是不是真的每时每刻都在激发精进力？ 是不是时时刻刻都在瞄准目标？等等。这些只有自己最清楚。 对自己的弱点和不足，要及时地加强和补足。如果没有及时修正自己，最终形成陋习之后，再想纠正已经来不及了。例如，病人在治疗过程中需要服药，假如每天需要服三次药，那就应该准时服药；如果忘记服药，或者服药的量不够，药力就不够强，就不会治好病；没有及时地根除疾病，时间久了就会变成慢性病。所谓药到病除，药的剂量应该足够，如果药量不够，疾病没有消除，就会变成慢性病。而病人却误以为，这个药方没有疗效，应该去试试其它药方。若再换一种药，还是这样马马虎虎服药的话，那还是治不好病。巴利语Rogī的意思就是病人。 在YOGI里面，也有类似的“病人”（Rogī），我们称呼他们是“慢性病YOGI”。虽然他们知道了禅修方法，但是，并不能恭恭敬敬地、细致认真地习禅，只有在一时想起来的时候才去观照目标，多数时候马马虎虎不认真，最终，他们成了“慢性病YOGI”。如果长此以往地混日子，“慢性病YOGI”在任何时候都不会有明显的进步；这次来参加密集禅修没有什么起色，下次再来密集禅修也没有什么进步，每次差不多都一样。 假如是这样，YOGI就要反思一下，自己是不是在浪费时间？一个明智的YOGI总能够发现自己的弱点。假如能及时地纠正自己，并且按部就班地精进习禅，还是能够进步的。只要及时地激发精进力，习禅人还是能够获得禅修的利益的。 生命轮回中带来的贪、嗔、痴等潜伏性烦恼，就是在心中潜伏的疾病。在遇到悦意的目标时，生起贪心，遇到不悦意的目标时，生起嗔心；贪心、嗔心生起的时候，都伴随着痴心。最开始生起微细的烦恼，渐渐地变得粗重，这些烦恼潜伏在心识之流中，当它们如瀑流般爆发的时候，就会难以遏制，导致人们造作违犯他人的恶行；烦恼疾病通过身行和语行爆发出来，就会伤害别人。 修习内观禅就是按照佛陀教导的方法给自己治病。比如，有伤口的地方，为了避免感染细菌，要对伤口进行保护，一旦感染了细菌，就要清洗伤口。有了伤口不能置之不理，否则，任其感染细菌，可能会导致死亡。同样地，YOGI习禅的时候，就是在治疗自己的“伤口”；首先，要保护好伤口，避免细菌感染，一旦感染了细菌，要立即清洗；按照最伟大的医生世尊佛陀给出的四念处内观智慧禅修这一药方进行治疗，就能治愈好自己在轮回中带来的烦恼疾病。身体有病的人，都会服用药物；药物随着血液在体内循环，并以药力杀死病菌，治疗心理疾病也是同样的道理。 现在有些YOGI已经禅修了一个多月，但是，他们的定力、内观智慧还没有显著地提升，在小参报告的时候，不能清清楚楚地报告自己的习禅经验，这样的YOGI已经变成了慢性病YOGI。对于慢性病YOGI来说，就是给他“看病”，也治不好他，他死又死不了。这样的YOGI觉悟不到殊胜之法。即使他每天照例禅修，不停地转换禅修方法，或者去其它禅修中心并且向禅师学习，退一步而言就算他依然没有改变禅修方法，只要得了慢性病就很难被治好，所以，无论他怎么禅修都不会成就。为了避免患上习禅慢性病，YOGI需要生起一些自尊心。

为了使大家不断地激发精进力，班迪达大长老才如此郑重其事地敦促大家。能够按照禅师敦促指导的方法禅修的YOGI，将会渐渐地到达心清净，各种清净法也会随之不断地逐步成就。从分别出名法与色法是各不相同的法开始，就开发增长了名色分别智，YOGI将会逐步地如实知见到名法与色法彼此互为因果的关系，以及互为因缘而生起的名法与色法如何在当下生起和灭去的本质实相，从此以后，真正的内观智慧便开发增长了。 继续恭恭敬敬地、细致认真地习禅，在如实知见到旧的灭去，新的生起，当下生起、当下灭去，到达了生灭随观智的时候，YOGI会不断地经验到光明、法喜、轻安、乐受；看到光明的时候，内观智慧变得更加敏锐，YOGI法喜充满。对习禅状态感到满意的时候就会生起法喜，YOGI不再像以往那样对禅修感到无聊乏味，心越来越多地体验到平静喜乐，不再陷入忧愁焦虑。当心平静的时候，就会感受到快乐，身心都感到非常舒适满意，YOGI感受到了内观禅修令自己的身心快乐自在。 在超越了当初的各种困难、障碍之后，获得的利益就是满意和快乐，继续深入地禅修下去，寻、伺、喜、乐等禅支将渐渐变弱，法喜、法乐将渐渐退去。由于法喜、法乐渐渐地消退，内观禅定将进一步加深增强，专注力以不可阻挡的力量专注于每一个当下生起的目标上。由于精进力、念力、定力都累积了相当的力量，心能够刹那、刹那地、持续不断地专注于目标。没有了令人激动的法喜法乐，心变得非常安稳平静，达到不偏不倚的平衡状态，不再有“风吹草动”般的动荡，这种状态被称为中舍（upekkhā）。当舍禅支和心一境性禅支都渐渐趋于成熟，即是到达了成熟的生灭随观智。 今天，班迪达大长老想要说的就是定力和舍（upekkhā），当然，主要是开示舍，包括刚刚到达舍upekkhā之前的习禅状态。在生灭随观智未成熟阶段，习禅人心中生起法喜和法乐，法喜充满的时候，心中会有各种激荡、不安、兴奋，虽然法喜带来的是乐受，而实际上，在法喜、法乐消退之后，将会达到更加殊胜的中舍平静的心的状态。这时候生起的舍心所，巴利语称为tatramajjhattatā。tatra的意思是，凡是在当下生起的目标，majjha的意思是，中舍、在中间。所谓中舍地观照，就是指觉知的心达到了平衡、平等地观照目标的状态。中舍，即是于中间的意思，既不偏于此，也不倚于彼，不偏不倚。既不靠近（upagamana）悦意的目标，也不抗拒（apagamana）不悦意的目标。 通常情况下，人们的习性是顺从（anurodha）悦意的目标，同时，抗拒（virodha）不悦意的目标。当舍心生起的时候，则既不迎合，也不敌对，心达到了平衡，不偏不倚。这好比马车夫驾驭着由两匹马拉拖的马车，当两匹马被调御平衡的时候，马车就能够顺利无碍地快速行驶。这种状态被称为舍（upekkhā）。 在刚开始习禅的时候，必须要刻意地激发炽热的精进力，但是，即使再努力，也还是无法达到顺利地观照；有时候想偷懒一下，减弱一些精进力，这就会导致习禅时正念不断地丢失；失去了正念，观照便感到不舒适、不顺心；想要在日常生活的观照中精进努力，依然是感到力不从心。 明明自己已经知道内观禅修是高尚的工作，是获得心清净的工作，但是，无论如何努力，习禅初期，YOGI都不能够得心应手地观照觉知目标。理解了佛法理论，相信了佛陀的教导，相信能够获得心清净，生起了禅修的欲望，YOGI在一开始入手禅修的时候，也还是不能一帆风顺地获得强大的正念和定力。 培育善法是需要一个过程的。渐渐地，当自己能够克服初期的一些困难和障碍之后，观照技能娴熟的时候，YOGI将会感到非常满意；体验到殊胜的法喜、法乐，心越来越平静安稳，再继续深入地习禅，YOGI已经不需要刻意地激发精进力，观照力已经步入轨道，能够顺其自然地进行；越是深入地习禅，心越是平静如水；精进力累积了一定力量的势头，能够如顺水推舟一般自然而然地发生，YOGI的禅修状态已经渐入佳境。假如习禅初期，YOGI不能激发出炽热的精进力，则其禅修状态始终都无法渐入佳境。 当内观智慧禅修达到成熟的生灭随观智的时候，YOGI已经十拿九稳地步入了内观正道；YOGI的五力增强了，并渐趋圆满，将会更加信心十足地修习内观正道；YOGI会不禁赞叹： 这就是解脱正道！ 我相信，这就是正法！ 我相信，无数的前辈们就是沿着这条觉悟的正道到达终点的！ 习禅人对佛、法、僧三宝生起了坚定的信心，特别是，由于自己体悟到了内观禅修所带来的殊胜利益，所以，YOGI坚定不移地相信觉悟并教导正法的世尊佛陀。 缅甸是佛教最为兴盛的国家，每一个佛弟子家庭在孩子出生之后、懂事的时候，都会教导孩子们用巴利语的句式念诵皈依佛、法、僧三宝，即： Buddhaṃ saraṇaṃ gacchāmi, Dhammaṃ saraṇaṃ gacchāmi, Saṅghaṃ saraṇaṃ gacchāmi. 虽然人人对皈依三宝的念诵都能够倒背如流，但是，多数人却没有正确深入地了知世尊佛陀的伟大功德，也不懂得佛法的功德和意义。而所谓的僧众，在一般的佛弟子眼里，就是那些满街穿着棕黄色僧袍的人。人们并不真正地了知三宝的功德，茫然无知地追随着父辈的信仰，盲目地顶礼朝拜，这被称为盲信，巴利语是muddhappasanna。 如果仅仅是浮于表面肤浅的信仰，而不进行内观禅修实践，那么，很多佛弟子就这样在盲信中虚度了一生。如果实践内观禅修，就能够如实知见到法的本质实相；特别是如实知见到在当下快速地生灭的身心现象的时候，如实知见到了不可思议的法力，习禅人能够觉悟到： 正法的功德原本如此！ 内观智慧开发增长之后，YOGI将会生起智信（vijjā ppasanna）。随着内观智慧的逐阶递升，智信也越来越稳固。直至最终，生起道智、果智、见证涅槃的时候，习禅人会生起坚定不移的智信。 所谓的内观禅修，就是通过开发增长内观智慧，使心的品质从根本上得到转化和升华的过程；从而，一个盲信的佛弟子转变成为依赖自己的内观智慧而对三宝生起坚定不移的智信的佛弟子。

2015年1月16日

昨天，班迪达大长老以经典教理结合内观禅修实践，适当地开示了定觉支，既不过于冗长也不过于精简。今天，班迪达大长老将以同样的形式为大家开示七觉支中的最后一个觉支——舍觉支（upekhāsambojjhaṅga）。如果要详细地开示七觉支，需要花费很长时间。由于六十天的国际禅修营时间所限，需要根据大家具体的实修状况，相关的开示既不能过于简略，也不能太多赘述。

为了帮助大家都能够切实地获得禅修的利益，一方面依据世尊佛陀的本怀，一方面本着已故的马哈希西亚多济的叮咛嘱托，班迪达大长老竭尽所能地为禅修者们作必要的开示。YOGI们亲身实践四念处内观禅修，佛法之血液将会不断地再制造并持续地广为传输，输入佛法之血液的人越来越多，彼此便成为佛法家族的法眷属。如果佛法家族的成员人数在全世界人口比例中不断地增多，那就可以保证促进世界和平。

班迪达大长老除了祈愿全世界获得真正的和平之外，今生再没有其它的期望。

世尊佛陀使用巴利语tatramajjhattatā这个词的意义是非常恰如其分的。tatra的意思是，于那些目标中，majjhattatā的意思是，心的中立平衡。tatramajjhattatā这个复合词的意思就是，无论面对任何目标，心态是平衡的、不偏不倚的、无执着的、立于中间的。经典中记录有十种舍，而舍觉支所指的就是tatramajjhattatā，是十种舍之一。

YOGI们已经了知到，名法与色法是真实存在的究竟法。在六根门处，名法与色法始终是互为因果而发生的。例如，在看到的当下、在听到的当下、在闻到的当下、在尝到的当下、在触到的当下、在想到的当下，在弯曲、伸展四肢的当下，在弯腰、直腰的当下，在提起、移动、放下脚的当下，在睁眼、闭眼、眨眼睛的当下，名法与色法一直都在无止无息地发生着，即使睡觉的时候，名法与色法也是在时时刻刻地发生着。在众生身心内，都分别具有使名法与色法之命相续的因素，能够维持心与心所之命相续的，是名命根，能够维持色身之命相续的，是色命根。名法与色法的生命之流因两种命根的存在而鲜活地相续转起。

身心内每时每刻发生的、可以被觉知到的所有这些名法与色法，就是巴利语tatra所指的意思，即：目标。面对当下的目标时，如果缺乏力量，心就会左右摇摆，进行分别，因此，人们在遇到悦意的目标的时候，心便欢喜地接受，悦意的程度分为好、比较好和最好，面对最令人倾心的目标，心便与之难舍难分，生起执着，不情愿放手，这是心生贪爱；当遇到不悦意的目标时，心就拒绝接受它，下意识地要把它推开，生起抗拒，这是心生嗔恨。

对于世俗之中的人来说，正常情况下都是类似这样的反应，面对当下的境遇，要么是对悦意的目标生起贪心，要么是对不悦意的目标生起嗔心，而痴总是伴随着这些贪和嗔一同生起。习禅新人在习禅初期大多是这样的心态，基本上不能以平衡、客观的心态来观照觉知目标。

经过一段时间的密集禅修之后，心增强了力量，恶法五盖已经被镇伏。当心解脱了五盖的时候，内观智慧将不断地开发增长，渐渐地，心会充满力量。特别是到了生灭随观智阶段，五力已经显著地增强了。经典开示说，生灭随观智分两个阶段，即初期的未成熟的生灭随观智阶段，以及后期的成熟的生灭随观智阶段。在初期的未成熟阶段，生起的喜禅支与乐禅支都是比较活跃和激动的，这时候的定力还不足够强大，还没有具足控制心的力量，到了后期的成熟阶段，喜与乐完全消退之后，心平静安稳下来，定力进一步增强，五力已经达到了能够统治心的程度，同时，舍禅支生起，这种舍就是舍觉支。舍觉支是一个人到达觉悟的因素之一，是一个人体证四圣谛的因缘之一。

七觉支之中除了念觉支外的六个觉支被划分为两组：

第一组，由精进觉支、喜觉支、慧觉支组成，这几个觉支都比较活跃，使心感到欢喜快乐。假如误以为它们是殊胜的，并执着它们，习禅人就会丢失正念，忘记观照，心即会随之而散乱、掉举。

第二组，由轻安觉支、定觉支、舍觉支组成，这几个觉支都是比较稳定的，使心安稳宁静。如果让心长时间地停滞于宁静之中，也会发生执着，习禅人疏忽了观照目标，丢失了正念，心趋于呆滞懒惰，昏沉睡眠即会有机可乘。

在密集禅修一段时间之后，如果已经顺利地取得禅修进步，习禅人则应该更加小心翼翼，绝不应该让自己轻易地丢失正念，忘记观照目标，而是要学习调整不良状态，达到平衡地观照；禅师也应该在这时候及时地给予开示帮助，正确地引导YOGI尽快做到平衡地觉知。

具体来说，禅师应该及时地指导习禅人，在习禅过程中，在什么状态时，精进觉支、喜觉支、慧觉支已经很明显了，或者，在什么状态时，轻安觉支、定觉支和舍觉支已经明显地生起了。YOGI们应该练习平衡地修习七觉支，禅师的小参指导是非常重要的。平衡地修习七觉支，是YOGI觉悟四圣谛的因素。如果YOGI既不偏于欢喜激动，也不过于呆滞宁静，平衡警觉地观照目标，内观智慧将会顺利地提升。

古代的时候，马车是商人们经常使用的交通工具，商用马车由两匹马驾驶，如果其中一匹马过于激进，或者过于缓慢，马车在行进时会失去平衡，跑不快，也不稳，乘车人也不舒服，但是，当两匹马势均力同地并驾齐驱，道路也平坦无碍的时候，马车夫便可以轻松、平衡地驾驭马车，快速而顺利地行进。这是经典中开示的与修习舍觉支相关的比喻。

如果习禅人这时候已经能够平衡七觉支，那么，观照觉知目标将会顺利无碍，所以，生灭随观智这个阶段对习禅人来说，是非常关键的。若用现代交通工具比喻，在七觉支达到平衡的时候，就如同驾驶员在畅通无碍的高速公路上，驾驶着一部性能良好的汽车一样舒适；当习禅人的定力和内观智慧开发增长到这个程度的时候，就能够不偏不倚地、平衡地观照觉知每一个当下生起的目标，习禅状态是轻松而愉快的，这是舍觉支的特征。

在这个阶段的习禅过程中，YOGI能够平衡地观照觉知目标，在稳定的习禅状态下，一些人还可能神奇地治愈长期不愈的慢性疾病，这在佛陀时代就有例证。那时候在森林里，有一颗树正开花，世尊及其两个大弟子mahākassapa尊者与moggallāna尊者的肺中都吸入了它散发在空气中的有毒性的花粉，他们因此而生病发烧了。佛陀忍耐着身体的不适，亲自去探视两个病人之一——大弟子mahākassapa尊者。在询问病情之后，mahākassapa尊者回答说，世尊，我身体很不舒服。作为已经觉悟了阿罗汉道果的尊者，虽然身体不可避免地会生病，而且会感受到身苦，但是，他的心却不再感受到痛苦烦恼。

因为两个弟子此时正遭遇着身体的病苦，世尊佛陀便为他们开示了《七觉支经》。

正在谛听开示的当下，mahākassapa尊者回忆起了自己当初在出家之后第七天的时候，亲身体证过刚刚听到的七觉支法；对比之下便思忖到，世尊佛陀所教导的法确实是解脱生命之苦的正法，虽然自己当初未曾听到过关于七觉支的开示，却在禅修实践中亲身体悟过了；如今，听闻到世尊佛陀的相关开示后，对照自己曾经的实证，发现两者竟然完全吻合一致，因此，mahākassapa尊者内心感到十分满意；同时，因为自己当下一心专注于善法，mahākassapa尊者心中充满了法喜，就在听经闻法之后，病痛即刻痊愈了。

他们得的病是因为吸入了某种敏感性花粉导致的血液中毒，并引发了高烧，现代人称为花粉热，美国人称为pollenosis；毒花粉被吸入肺中时，人们便会发病。佛陀所开示的《七觉支经》具足了彻底疗愈疾病的法力，mahākassapa尊者谛听了七觉支法的开示之后，花粉热就彻底消退了，身体完全康复了。

正确地按照世尊佛陀开示的禅修方法习禅的人就会懂得，通过实践佛法，能够亲自体证佛法所具足的功德，即：实践佛法避免了生命堕落，同时，提升了身心健康的品质。感受到了佛法法力的人，会恭恭敬敬地谛听佛法，就像现在在座的禅修者们一样，认认真真地听经闻法。明白了佛法教理之后，再对照自己的禅修实践，了知到佛法教理与禅修实践彼此之间确实是互相吻合、毫无偏差的，心中会满意地接受，不尽地赞叹，佛法之味实在殊胜无比，习禅人当下即会法喜充满，这是自然而然地发生的。习禅人会肯定地认同世尊佛陀的教导是真实不虚的真理，亲身实践佛法的人，都能够获得身、语、意的清净，最终解脱身心之苦。

诚然，佛法是来自实践的真理，修所成慧是殊胜的，相形之下，闻所成慧和思所成慧是不值一提的。只有按照世尊佛陀的教导亲身实践佛法，才能够获得修所成慧，才能够真正地掌握佛法真理。禅修者体悟到佛法的教理和实践是完全吻合一致的之后，必然会感到心悦诚服、法喜充满、幸福安乐，自此以后，法的喜乐会反反复复、持续不断地生起。

随着清净心越来越多地生起，禅修者的血液被净化了，色身也随之变得越来越健康；健康纯净的血液在周身循环，使肤色越来越光亮，面容更加明净，身体散发出香味，眼睛看东西时也更加清晰，有近视眼的人会感觉到视力在恢复，听觉更加灵敏，对气味也更加敏感，鼻子有堵塞的人，也能够顺畅地呼吸了，舌头对食物的滋味感觉更加灵敏，吃东西越来越香甜，以前身体的触觉感受是粗糙麻木的，现在的触觉感受变得非常灵敏微妙，等等，身体内的四大所造色全都得到了净化（upādārūpaṃ visuddhaṃ ahosi）。

不仅仅世尊佛陀的两个大弟子mahākassapa尊者与moggallāna尊者能够获得内观禅修所带来的这些利益，只要做到恭恭敬敬地、细致认真地、持续不断地观照觉知目标，YOGI们也都能够获得相当的利益，并会品尝到殊胜的法味。在持续不断地观照觉知当下生起的目标形成了很强的惯性之后，心越来越清净。当心远离了贪、嗔、痴等烦恼的污染时，就如同荷叶不沾水一样，荷叶的特点就是一滴水都沾不住。清净的血液排除了毒素之后，在周身循环，渐渐地，不健康的旧的色身被健康的新的色身所替换。经过密集禅修之后的新的色身变得清洁健康，免于疾病的侵扰，实在是太好了。

现代社会多数人身体都有病，班迪达大长老多年来一直在忍受着身体上的疾病困扰，一些疾病无法通过吃药治疗，只能通过禅修来帮助消除。在马哈希禅修中心的时候，班迪达大长老曾经给一个身患胃病的美国男众YOGI小参。他通过精进地习禅，很快到达了生灭随观智，这时候，他的胃痛到无法忍受，任何食物都吃不下，吃什么药都没用，每次胃病发作的时候，都需要20天，痛才会停止。班迪达大长老建议他准备一些蜜油（注：sādumadhu——由酥油、麻油、棕榈糖、蜂蜜四种成分混合的蜜油，佛陀允许出家众过午食用），每隔两个小时吃两勺，按照指导，他坚持每天继续禅修。当觉受生起的时候，他坚韧地继续观照，就这样，在他持续精进地观照疼痛的时候，腹部的形状消失了，腹部上下起伏的形态也不见了，他只看到了震动、疼痛，震动、疼痛；身体的形状、形态这些概念消失的时候，“我”也消失了，当下只有震动、疼痛，以及观照觉知的心。就这样坚持观照疼痛，过了不久，虽然疼痛依然在，但是，他心中充满法喜，感到非常满意；他依然没有放弃观照，直至全身大汗淋漓的时候，他的胃痛彻底地消失了，之后，再也没有犯胃病。这是班迪达大长老亲眼所见。

另外一个是有高血压疾病的女众，班迪达大长老告诉她，要紧紧密密地观照觉受，当酸痛、胀痛发生的时候，应该专心致志地观照觉知，疼痛的身体形状消失了、形态消失了，每一个当下观照觉知的心仅仅专注在疼痛上，虽然是身体疼痛，但是心不再紧绷难受；苦受渐渐地减弱消失，生起法喜。就这样，她通过持续精进地观照疼痛，最后超越了身体的苦受，身体虽然痛，但心不再痛。

班迪达大长老对她开示说，面对疼痛要忍耐，不要退缩，继续不断地观照疼痛。当然，在实在不能再忍受的时候，可以暂时放松一下精进力，稍后再回头继续紧密地观照疼痛，这样经过三、四次进进退退地观照疼痛之后，再放下疼痛的目标，把心转回到腹部上下起伏这个主要目标，继续紧紧密密地观照觉知，定力将会快速地增强。渐渐地，YOGI不再恐惧疼痛，并且能够克服任何程度的身体疼痛了。

在没有到达生灭随观智的时候，YOGI的观照是不稳定的；有时候能够观照，有时候会出现各种障碍；观照不顺利的时候，心里会不满意，生起嗔恨心；喜爱的目标出现的时候，又舍不得放下，想紧紧地抓住，贪心会自然地生起。最初习禅的YOGI就是这样在左右摇摆，要么是拒绝不悦意的目标，这是嗔恨，要么是喜爱悦意的目标，这是贪心。到达生灭随观智的成熟阶段之后，定觉支和舍觉支已经渐趋稳定，心变得安稳平衡，没有了摇摆动荡，不会再抗拒不悦意的目标，也不会再执着悦意的目标，觉知的心仅仅是平衡地观照，不迎不拒。如果YOGI能够继续坚持禅修，这种平衡觉知的心态会更加稳定。

以这种方法习禅，习禅人将会克服身心的苦受，当以中舍平衡的心态观照觉知目标的时候，YOGI就能够顺利轻松地观照目标，就好像一个马车夫驾驭着由拉力均衡的两匹马驾驶的马车行驶在顺畅的道路上一样轻松自在。这时候，如果YOGI继续按部就班地禅修，可以保证今生能够觉悟殊胜之法。

习禅人通过观照觉受而开发增长了智慧。如同面对苦受不会生起嗔心一样，YOGI也不会生起渴望苦受立即消失的贪心，YOGI也不会执着悦意的目标，或者期待更加令人欢喜的感受。当YOGI能够平衡稳定地观照目标的时候，心态是平静安宁的，巴利语中这被称为santi（平静）。santi的意思就是，既不喜爱也不憎恶，不迎不拒，和平宁静。面对任何好的、不好的目标，YOGI的心态都不会有起伏动荡，仅仅是以平衡中舍的心觉知观照当下生起的目标而已。YOGI达到这个程度之后，无需几日，就能够觉悟殊胜之法。

YOGI需要明白，在自己的身心中，七觉支法是在什么阶段发生的呢？

有些禅师开示说，七觉支在一开始习禅的时候就生起了。

在没有获得心清净的时候，内观智慧还没有开发增长，七觉支法怎么可能生起呢？

即使达到了心清净，七觉支法也还没有生起；

在名色分别智生起的时候，七觉支法还没有生起；

即使在如实知见到了名法与色法互为因果的关系，生起缘摄受智的时候，七觉支法还是没有生起；

在如实知见到互为因果而发生的名法与色法无常、苦、无我的共相，生起思维智的时候，七觉支也还是没有生起，当然，这时候，七觉支刚刚开始培育。

在克服了苦受之后，习禅人如实知见到，最新生起的名法与色法在极其快速地替代旧的灭去的名法与色法，习禅人生起了生灭随观智，这时候，七觉支法才生起。特别是在达到了成熟的生灭随观智阶段之后，法喜、法乐渐趋消退，舍觉支被培育起来，七觉支法至此才趋于圆满成就。

YOGI们只有把教理和禅修实践结合起来，才能够真正明白，什么是七觉支法。

2015年1月17日

前几天，班迪达大长老一直在开示七觉支，修习七觉支是促进YOGI内观智慧增长的因素，也是成就圣道智、圣果智的因素。换句话说，七觉支是YOGI最终圆满内观智慧、生起道智、果智的因缘。如果习禅人想要开发增长内观智慧，想要觉悟道智、果智，想要觉悟四圣谛，他必须圆满地修习七觉支。圆满的内观智慧、道智、果智都不是轻而易举地、随随便便地就能够觉悟的，而是需要首先修习觉悟的因素，假如还没有具足因缘，一个人不会成就圆满的内观智慧、道智、果智，也不会觉悟四圣谛。根本不需要向谁祈祷或祈求，因缘具足的时候，相应的果报自然会成就。

作为YOGI来说，要明确地知道，自己的工作任务就是面对面地如实观照每一个当下生起的目标。在经典中，这被称为如理作意（yonisomanasikāra），就是指面对面地如实观照目标。要做到面对面地如实观照，必须具足精进力，并同时瞄准目标。持续无间断地观照觉知目标，内观智慧自然地就会生起。如实观照目标的意思，不是去思考目标，如果去思考了，那就是在白白地浪费时间。禅师应该适当地敦促YOGI，要按照正确的方法如实观照每一个当下生起的目标。

按照正确方法精进习禅的YOGI，在短时间内，就会开发增长内观智慧，有的人甚至很快地觉悟了道智、果智。YOGI的进步状况基于个人所具有的善业资粮以及精进力。有的YOGI在一周内，就能够开发培育起来七觉支法，有的人需要两周或三周，多数人通常需要一个月左右的时间。假如在一个月之后，还没有生起七觉支，这种习禅人就会像慢性病人的状态一样，要取得有效的禅修进步是很难的。

YOGI要全天候地习禅，每天至少禅修14个小时，行禅与坐禅应该交替进行。假如YOGI习禅时间不足14小时，说明他根本就不想做一个名副其实的人，也不知道应该要端正人类的心态，更不想成为一个在具有了人类智慧的基础上，获得超凡智慧的人。他并不想通过实践佛法提升自己。他不仅仅在这里禅修不会进步，就是转去其它地方也是一样耽误工夫。有的人尝试这个方法不行，再尝试其它的方法，也一样不行。

一个人不付出精进力，做任何事都不会成功。班迪达大长老在此严肃地敦促大家，要细致认真地、持续不断地精进禅修，不应该有不劳而获的心态。

七觉支在什么时候生起呢？

在禅修初期，七觉支法还没有生起；

在生起名色分别智生起的时候，七觉支法还没有生起；

即使在生起缘摄受智的时候，七觉支法还是没有生起；

在生起思维智的时候，七觉支也还是没有生起；

只有在到达生灭随观智的时候，七觉支才开始培育起来，并稳定地发展、不断地增强。在生灭随观智成熟阶段，七觉支也趋于成熟。要平衡地成就七觉支，并非是通过其它玄妙的修习方法，只需要按部就班地按照正确的方法习禅即可。所谓正确的方法，即如偈子所言：

目标生起，当下观照，提起正念，时刻警觉。

所谓目标生起，就是在看到的当下、在听到的当下、在闻到的当下、在尝到的当下、在触到的当下、在想到的当下，在弯曲、伸展四肢的当下，在弯腰、直腰的当下，在提起、移动、放下脚的当下，在睁眼、闭眼、眨眼睛的当下，等等，每时每刻发生的身心现象。在习禅初期，YOGI应该从主要目标开始练习观照，坐禅时的主要目标是腹部的上下起伏，行禅时的主要目标是脚步的移动，比如，脚步的提、推、放。恭恭敬敬地、细致认真地、持续不断地观照每一个当下生起的目标的YOGI，很快就会到达生灭随观智；令人赞叹的、不可思议的七觉支法也会随之发生。

到目前为止，有的YOGI已经禅修了一个多月，根据每天所听的法义，再对比一下自己实际禅修的状态，就会知道进步到了什么程度。现在自己想一想，有没有做到以下提及的方面呢？

有没有每天都恭恭敬敬地、细致认真地、持续不断地用功禅修呢？

对当下生起的细小的目标，有没有毫无漏失地如实观照呢？

如果觉知力已经很强，YOGI自己都会知道，当下正在观照目标，也会知道，什么时候丢失了观照。没有正念的YOGI，自己当下有没有在观照都不会知道，更不知道是什么时候丢失了观照。在弯曲、伸展四肢的当下，在弯腰、直腰的当下，他不知道都发生了什么现象，这样的YOGI妄念非常多，也没有按照禅师教导的方法去习禅。很可能他比较执着于过去学习过的其它禅修方法。

假如习禅人学过其它禅修方法后，再来学习这种禅修方法，想要取得进步是不容易的。比如，布料需要染色的时候，假如布料本身有其它颜色，就需要先褪色处理，褪色如果不彻底，就很难再染上需要的颜色；如果布料本身是无色的，就可以轻易地把它染成需要的颜色。禅师们都遇见过这种禅修者，要帮助他们是很难的。当然，如果YOGI自己乐意完全放弃过去学习过的其它禅修方法，认真努力地学习真正的四念处内观智慧禅修的方法，他们也可以染上正法的“颜色”，重要的是，YOGI必须自己愿意“改过自新”。

七觉支是如何生起的呢？

四圣谛又是在什么时候觉悟的呢？

YOGI能够具足正念地观照当下生起的目标，并如实知见到当下生起的名法与色法的微细的生灭现象的时候，与内观智慧相关联的念觉支、择法觉支便显著地培育起来。习禅过程中，YOGI要能够激发出三个阶段的精进力，包括初发精进、递升精进、持续精进。在达到策励精进（paggaha）的时候，精进觉支培育起来，这种已经形成很强势头的精进力，不会再减弱，也不会停滞不前，只会是持续不断地提升。因为能够持续不断地观照目标，YOGI法喜充满，感到开心快乐，这是喜觉支。在安稳宁静的时候，身心达到了轻安，轻安觉支显著时，YOGI对自己的禅修状态感到非常满足自在。与此同时，定觉支进一步地增强，觉知的心不偏不倚地平衡观照当下生起的目标，对当下悦意的目标没有生起欢喜执着，对不悦意的目标也不会抗拒厌恶，这种不迎不拒的心态，是舍觉支。

这时候，YOGI将完全地了知四圣谛。首先，在世间法的意义上，YOGI清楚地理解四圣谛是有必要的。到达生灭随观智成熟阶段，如实观照当下生起的四类念处的目标，并如实知见到其“苦”的本质实相，YOGI觉悟到了苦谛，这样的觉悟与世尊佛陀的教导是完全吻合的。如果一个人不曾修习四念处内观智慧禅，就不能生起内观智慧，他便无法如实知见到身心现象都是苦谛。因此，世间的普通人都颠倒地以为身心不苦，认为拥有身心是令自己幸福快乐的，并对这副身心十分地爱恋执着。

YOGI每时每刻以正念观照觉知自己的身心现象，如实知见到苦谛，便远离了爱恋执着，消除了贪爱，这被称为镇伏断舍（vikkhambhana-pahāna），在观照觉知的当下，习禅人远离了贪爱。当YOGI具足正念的时候，观照觉知力非常强，烦恼没有生起，在这样远离烦恼的时候，YOGI甚至以为自己已经完全根除烦恼了。

实际上，这时候并非是彻底地舍断了烦恼，而只是暂时地舍断（tadaṅga-pahāna）了烦恼的缠缚。YOGI很清楚自己获得了心清净，七觉支法这时候也趋于圆满。

认真分析YOGI观照目标的当下的状态，实际上，他已经了知了四圣谛。如实观照当下生起的目标，了知到当下的名法与色法都是苦谛。假如不懂得观照，便不能够了知苦谛，那就会生起贪爱，在观照的当下，贪爱就没有机会生起。贪爱是带来苦的根源，被称为集谛。具念观照的当下，便消除了贪爱（集谛）。观照觉知的心了知了苦谛，生起了如实知见的智慧。智慧生起，消除了无明、消除了邪见，无明、贪爱、执取、邪见等烦恼轮转（kilesavaṭṭa）发生了寂止（vivatta）。烦恼寂止的当下，便没有造业，业轮转（kammavivaṭṭa）也寂止了。善业带来善趣的出生，恶业导致恶趣的出生；因为导向出生的业发生寂止，则生命的轮回也会寂止；解脱了生命轮回，果报轮转（vipākavaṭṭa）也发生了寂止。

经过分析，YOGI已经明白了，修习四念处内观智慧禅，最终会导致烦恼轮转、业轮转、果报轮转这三轮转发生寂止。这就是解脱生命轮回的方法。如实观照目标的当下，三轮转发生寂止，带来生命轮回的寂止，这被称为刹那寂止（tadaṅganirodha）。每一个刹那的观照，意味着生命轮回的刹那寂止。

显然，如实观照目标的当下，都包括了对四圣谛的知（苦谛）、除（集谛）、达（灭谛）、修（道谛）。所谓达（灭谛），即是指到达了应该到达之处（寂灭之处）；再细致地分析修（道谛），每一个当下的观照都包括了戒正道、定正道、慧正道的修习。修习戒正道，消除最粗重的违犯性烦恼；修习定正道，消除萦绕在心中的缠缚性烦恼；修习慧正道，消除烦恼的种子（潜伏性烦恼）；这是修习道谛的功德利益。

修习四念处内观智慧禅，观照觉知每一个当下生起的目标，YOGI通过知、除、达、修而了知了四圣谛，每时每刻，YOGI都是在修习（圣道开启之前的）前行道（pubbabhāgamagga）。那么，在尚未觉悟出世间法之前，YOGI所做的是：

该了知的苦谛要了知；

该消除的集谛要消除；

该到达的灭谛应该到达；

该修习的道谛应该修习。

就在如实知见到苦谛的当下，实际上，其它的除（集谛）、达（灭谛）、修（道谛）都在同时自然地发生。这就是一箭四雕的工作。大家各自在心中衡量一下，每一个当下的观照，到底有多大的价值利益呢？实际上，七觉支法在这个过程中也自然而然地培育起来。

当内观智慧生起的时候，无明没有机会生起，贪爱没有机会生起，其它的邪见等等烦恼，统统都没有机会生起。犹如光明出现时，黑暗自然地消失一样。持续不断地如实观照目标的时候，清净心具足了力量，YOGI暂时地镇服了烦恼（vikkhambhana）。所谓暂时镇服，是指渐渐地远离了烦恼，烦恼没有机会生起，即使偶尔丢失了观照，烦恼也不会立即反弹生起。但是，暂时地镇服烦恼并非是彻底根除烦恼。只有道智、果智生起的时候，才会彻底地根除相应的烦恼，即：永远地根除了潜伏性的烦恼种子。

比如，一个人得了疟疾，在严重发病的时候，要通过吃药或冰敷来帮助降低发烧的体温，但是，最初的用药仅仅是控制体温和发烧症状，疟疾并未根本治好，发烧还会再次发作。为了根除疟疾，必须坚持服用根治性药物。服药量足够之后，便不再发烧了，说明疟疾已被治好。

消除在生命轮回中的潜伏性烦恼的过程就如同治疗疟疾的过程。内观禅修就是医治烦恼疾病的有效良药，不断地修习四念处内观智慧禅，烦恼就会渐渐地减弱。当内观智慧开发增长直至圆满成熟，被称为轮回的、持续不断发生的名法与色法的生灭之流，会在某一瞬间停止发生，在这一瞬间，相关的一些烦恼也被彻底地根除，这就是正断（samucchedapahāna）。

禅修到这个程度的时候，YOGI感到非常快乐、满足，YOGI终于觉悟到了可以依赖之法，拥有了真正可靠的皈依处。YOGI清楚地意识到，通过修习世尊佛陀教导的四念处内观禅修，自己已经如实知见到了殊胜之法。世尊佛陀开示说，见法之时，即如面见世尊。虽然如今不能够面见觉悟正法的世尊佛陀本人，但YOGI由衷地对世尊佛陀感恩戴德。同时，YOGI坚信，那些依法遵照世尊佛陀教导的正法而实践的不可计数的前辈们，亦如自己所证悟的一样，都消除了烦恼，一些大德应该能够完全彻底地根除烦恼。

习禅人禅修之后，体悟到了佛法的功德，这种亲身的体悟有别于听经闻法而获得的闻所成慧，通过自己实践佛法，开发增长了内观智慧；当内观智慧圆满成就的时候即会见证到，轮回中一直转起（pavatta）的生灭法在刹那间到达了被称为无生的涅槃（appavatta，无生，无转起）。就在这个刹那，YOGI觉悟了四圣谛：

了知了苦谛；

消除了集谛（相关的烦恼）；

到达了灭谛；

修成了道谛。

如同办一件事到了最后时刻，在刹那间签字之后，文件即刻生效一样，YOGI见证到无生的那个刹那，即刻开启了圣道。前辈大德开示过一个偈子这样说：见证涅槃觉四谛。

最初习禅的时候，YOGI激发精进力，如实知见到苦谛，但是，尚未真正地觉悟四圣谛。只有在道智生起的刹那，内观智慧达到成熟，生起道智的刹那，YOGI觉悟了四圣谛，彻底体证到知（苦）、除（集）、达（灭）、修（道）。

如同秘书要预先做好基础的工作，最后把所有文件都收集好，交给领导签字之后，工作任务才算告一段落；签字只需要一秒钟，但是，在此之前，需要做大量的准备工作。假如基层工作人员没有准备好相关文件，领导就不能签字。

同样地，内观智慧还没有开发增长到成熟阶段，YOGI不会生起道智，亦不能觉悟殊胜之法，大家要明白这个道理。在内观禅修过程中，分为两个阶段，即：世间法修习阶段，及觉悟出世间法阶段。

在世间法修习阶段，YOGI如实观照名法与色法，将如实知见到苦谛，当内观智慧不断地开发增长之后，YOGI客观平衡地观照目标，既不执着目标，也不抗拒目标。每一个当下具念观照，心都远离了烦恼，在如实知见目标的本质实相的当下，无明被消除了，这是显而易见的。虽然并没有彻底地根除烦恼，也没有获得禅修的终极利益，但是，习禅人已经行进在正道上了，如偈子所言——当下见苦行正道。如实观照当下的目标，如实知见到苦谛，就是在修习正道。虽然禅修的工作一直在做，但是，仍然在世间法阶段，还没有完成修行任务。

在当下体证涅槃的时候，YOGI生起道智、果智，并同时觉悟了四圣谛，如偈子所言——体证涅槃觉四谛。在见证到涅槃的当下，YOGI了知了苦（苦谛），消除了苦因（集谛），到达了苦灭（灭谛），修成了正道（道谛）。YOGI只有如此修习正道，才能够最终见法。

因此，YOGI能够持续不断地如实观照当下的身心现象是非常重要的。每天都有二十四个小时，除去四个小时睡觉时间，其余二十个小时都要警觉地保持正念，或者说，每天至少应该密集地禅修十四个小时，包括：坐禅七个小时，行禅七个小时。此外还有六个小时，分别用来吃饭、洗漱和来回走路。如果每天禅修达不到十四个小时，就不能算是合格的YOGI。每天如果不能禅修十四个小时以上，YOGI很难觉悟殊胜之法。

为了提升自己的生命，需要克服惰性，激发勇猛的精进力。YOGI不要过于娇贵自己的身体，不应该贪生怕死，也不应该惧怕禅修会使四肢残废或导致其它疾病。从古至今，从来没有发生过因为禅修而生病或致死的案例，与之相反，到目前为止，人们通过禅修，身心状态都得到了改善，习禅人的心态越来越好，还有的人彻底医治好了疑难疾病，延长了寿命。

所以，YOGI在密集禅修的时候，要克服怕吃苦、怕劳累的心态，不要太过于娇贵自己的身体，或着过于怜惜自己的生命。YOGI是为了解脱生死轮回而敢于舍生忘死的战士，绝非是甘于在生死轮回中苟且偷生的懦夫。

2015年1月18日

前几天，班迪达大长老开示过，修习四念处内观智慧禅，会增强五力，五力是具足统治力的善法。五力增强了，意味着自制力的增强，众生才能够自我控制身、语、意的行为，避免造作恶业。全世界有自制力的人越来越多，人类世界将会更加和平。因为缺乏自制力，人就会缺失道德，背离文明教养，随心所欲地造作各种野蛮、粗暴的行为。全世界缺乏自制力的人每天都处于焦躁不安的心态之中。

世尊佛陀在觉悟之后，教导众生如何系统地修习戒、定、慧三学，以增强自制力并获得解脱。具足自制力的人，懂得如何文明地与人在社会上互相交往。首先，一个人如果有道德修养，就能让自己的小世界平静安宁，在与周围人交往的时候，彼此双方都能够和谐互动。有文明教养的人越来越多的时候，全世界人类将能够和平共处，因此，内观禅修是人类非常重要的工作。即使一个人不相信过去生或未来世，还没有为来世做打算的概念，就今生来说，能够具足自制力都是非常必要的。如果一个人现在开始修习戒、定、慧三学，那么，至少他今生的生命会平安度过。明白这一点很重要。

班迪达大长老在此之前的几个星期开示过增强五力的九个因素中的六个因素。增强五力即是增强自制力，今天继续开示第七个因素。

kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti.

不怕痛、不怕死，为法勇猛精进，宁肯奉献身心，绝不娇贵身体。

一个人为了自己谋生以及为了家庭的幸福利益，需要勤勤恳恳地工作，不应该偷懒放逸，贪图安逸。古人语，业精于勤荒于嬉。不乐意付出努力，不想吃苦受累，只想不劳而获，那将不会有任何成就。为了做一个名副其实的人，需要严谨地持戒，不应该马虎随意。对于自己应该履行的责任和义务，就应该不折不扣、义无反顾地履行，在大是大非面前，敢于舍生取义，这是高尚的奉献精神。

现在为了解脱轮回的大业，YOGI要将自己的身心全心全意地投入到禅修之中。虽然有的人确实是在习禅过程中过世了，那倒不是因为他太过于精进禅修而导致的，而是他本来在禅修之前就已经病入膏肓，到了寿命限期。在重病时精进地禅修，好过浑浑噩噩地在疼痛中惊恐。针对如何舍弃贪生怕死的心态，以及如何全身心精进地习禅，班迪达大长老今天将给予相关的开示。

经典中有开示两个巴利词汇，apekkha与nirapekkha；apekkha的意思是顾虑、体谅，nirapekkha的意思是无顾虑、不体谅。

有的人非常会顾虑自己的利益，有的人更多地顾虑家人的利益，包括担心自己或家人会生病、会有危险等等。如果对私人的利益过于执着，他将无法正常地工作，收入必然会相对地减少，甚至无法平衡日常生活开支。人们为了求学、赚钱、满足衣食住行、健康医疗等的需要，都要不懈地付出努力，这是众所周知的常识。假如背离了常理，只想贪图安逸、不劳而获，自己最终将无法正常地生活，甚至陷入贫困。在世间，人们都有责任和义务照顾好自己和家人的生活，以免经济拮据，捉襟见肘。

在实践禅修的时候，习禅人当然应该照顾好自己的生活，只有身心健康，才能够激发精进力，培育善法。但是，在照顾护理自身的健康方面应该适可而止，不应该过于娇贵自己的身体，否则就会倾向于极端。习禅人需要付出精进力，不该顾虑之处就不要过于顾虑，不要怕疼痛，不要担心自己会残废，也不应该贪生怕死，而是要舍得付出，敢于为法献身、舍生忘死，只有做到这样，才有机会达到觉悟；同时，才有可能成为一个名副其实的人，一个能够端正人类心态的人，一个在具有了人类智慧的基础上，获得超凡智慧的人。

这是符合世尊佛陀本怀的。为了不断地增强统治心的五种力量，习禅人要勇猛精进，宁肯奉献身心，绝不娇贵身体。

YOGI们修习四念处内观智慧禅，能够淬炼生命，使之升华，就如同从垃圾堆中提炼“黄金”一样。人们从垃圾堆里面可以挑拣出某些可以再利用的废物；按照不同的分类，可以再回收利用某些“废品”，重新赋予其使用价值。假如没有再利用这些垃圾，它们自然地就埋入地下，变成了土地肥料。如果有人去挑选出可以再利用的废物，那么，经过再次加工，就变成了有价值的商品。这是把垃圾提炼为“黄金”的方法，使之变废为宝。

众生的身体和垃圾桶没有多大区别，试想一下：如果不洗澡行不行？不洗澡就会臭味熏天，外表看上去也变得邋遢不堪，身体变得既难闻又丑陋。这副身体里面，有鼻涕、眼泪、口水、粪便、油脂和尿，这些废物在排泄之后，如果不去擦拭干净，想想看会怎么样呢？显然，这副身体就如同垃圾桶一样，人人欲弃之而唯恐不及。

身体是不净的，巴利语asuci的意思是，污垢、排泄物，每个人的身体都一样不洁净。人们应该看到，自己的身体污秽不净的本质。如同垃圾桶，谁都不想靠近。但是，假如众生能够遵照世尊佛陀的教导，利用不净的身体来精进地实践佛法，那将会为自己带来殊胜的利益。众生应该意识到，虽然这副身体实在不雅不净，却可以从中淬砺出生命的精华。

生命的精华部分包括了戒学的修持。持戒使身行和语行获得了清净，远离了他人的谴责、批评。当一个人言谈举止彬彬有礼的时候，他是令人欢喜的，有戒的人是可爱的。修持戒学是淬砺生命的精华之一。进一步地，众生的心中还应该远离邪思维，这些邪思维包括：想要占有他人财物的贪欲、想要破坏他人的恼害思维、想要他人受苦受难的嗔恚思维。远离邪思维的同时，要端正人类的心态，包括希愿众生幸福安乐的慈心、怜悯众生受苦的悲心；与此同时，心中远离了嫉妒和吝啬，能够随喜并协助他人获得成功的利益，此外，还懂得了因缘业果对一切众生是平等的。勤修四梵住，培育慈、悲、喜、舍的心态，亦是在淬砺生命的精华。

特别地，YOGI现在在密集禅修期间，要如实观照每一个当下生起的目标，观照的方法即如偈子所言：目标生起，当下观照，提起正念，时刻警觉。在身念处、受念处、心念处、法念处等四类念处的目标生起的当下，要激发精进力，提起正念，使心专注于当下的目标。当精进力、念力、定力足够强的时候，心中远离了邪思维，这时候，心获得了清净。这些善法是利用这副身体所淬砺出的生命的精华。

在持续不断地密集禅修过程中，从最初能够分别出名法与色法各自不同的特相开始，逐渐地，习禅人能够如实知见到名法与色法互为因果的关系，再进一步地，习禅人能够如实知见到互为因果关系的名法与色法极其快速地生灭的本质实相，等等，习禅人的内观智慧不断地逐阶递升。慧力也是从这副身体淬砺出的生命的精华。

从垃圾桶中提取有价值的“黄金”时，不需要对垃圾桶有所挂碍，因为有用的主要是其有价值的部分，而不是垃圾桶。同样地，YOGI要淬砺出生命的精华，也不应该对这副身体有所爱惜和娇贵，要把这副身心看做是一具发臭的尸体，或者就看做是一个大垃圾桶。如果老是对这副身体顾虑重重，小心翼翼地伺候，很怕它痛到了、很怕它伤到了，左也不行、右也不行，只想要它舒服，不能让它吃苦，那么，人就会偏离正道；即使暂时地保护好了这个“垃圾桶”，却没有淬砺出生命的精华，最终还是一无所获。

此外，YOGI也不应该怜惜生命，在密集禅修期间，就算食物不如意，睡眠时间减少了，甚至是生病了，都不要担心会死。习禅人不要有贪生怕死的心态，而是要把“生”当作自己最近的敌人，这个敌人根本不想让自己获得任何利益。众生的本性是要“生”、要活着，正如世俗所言，好死不如赖活着。

然而，只要人活着一条命，随之而来的就是诸多麻烦，一方面人会造业，甚至造作犯法之事，一方面色身会变老、生病、死亡，生命过程就是没完没了地经验身苦、心苦，以及各种忧、悲、苦、恼。如果没有出生，那么，由于生命的出生所带来的一系列问题也会自然地不复存在；正如古人所语，皮之不存，毛将焉附。众生因为贪爱生命，就要面对这些没完没了的苦。生命本身就是自己的敌人，非常可怕的敌人。生命不再存在，就不再有它所附带而来的一连串的问题、麻烦，诸苦皆寂灭。

想要在今生淬砺生命的精华的人，根本就不需要顾虑死亡，要不怕苦、不怕死，为了解脱大业就要敢于舍生忘死。这是世尊佛陀的开示。贪生怕死的人，娇贵自己身体的人，并不适合来禅修。当然，历史上从来没有发生过因为精进禅修而死亡的YOGI，相反地，很多人通过内观禅修神奇地医治好了各种各样的顽固疾病，比医生所预料的生命期限更加长寿。禅师们所教导的YOGI中，发生这种案例的不乏其人。

习禅人要有将生死置之度外的毅力；该坐禅的时候，要坐足一个小时；该行禅的时候，要行满一个小时；其它时间的日常活动中，YOGI也都要精进努力地保持持续的观照觉知力。精进力持续不断地增长，念力和定力也随之不断地增强。当精进力、念力、定力增强到一定程度，YOGI如实知见到身心内名法与色法的本质实相，内观智慧必将不断地开发增长。

要促使内观智慧开发增长，并不需要修习其它隐秘的方法，只要如实观照当下身心内发生的名法与色法，YOGI就能够如实知见到名法与色法各自的特相，如实知见到名法与色法互为因果的关系，以及如实知见到当下老的名法与色法在灭去、新的生起，在生起之后、即刻又灭去的共相。如实知见到在当下生起的名法与色法的特相和共相的智慧，被称为内观智慧。

促使内观智慧生起的因素包括：信力、精进力、念力和定力。班迪达大长老今天以经典结合禅修实践，开示促进内观智慧增长的各个因素。

在到达生灭随观智的时候，刹那定已经增强。内观智慧刹那定就是心刹那、刹那地、毫无间断地专注在每一个当下生起的目标上。刹那定越强大，越能够如实知见到微细的目标现象。在刹那定的定力达到圆满的时候，内观智慧会变得非常锐利敏捷。经典开示说，具足强大的定力的人将生起智慧。刹那定足够强大，能够清晰地明了每一个当下生起的目标，观照觉知的心能够与每一个当下的目标成对地发生。如同锐利的刀锋能够把瓜果快速地切断一样，内观禅定强大的时候，观照的心觉知到当下快速生灭的目标现象，清清楚楚，了了分明，所以说，强大的定力能够促进内观智慧更加敏捷和锐利。

这时候，正念也稳固了，YOGI几乎不会漏失观照目标，即使偶尔有漏失观照，也能够立即觉知到。正念稳固的时候，内观智慧也稳固了，正念越强，越能够洞察和觉知到更加广泛和微细的目标现象。具念地观照每一个当下的目标，将了知到目标更多的特相。例如，观照腹部上下起伏，在腹部膨胀起来的时候，觉知到了紧绷；一次的上下起伏之中，觉知到“上”的过程中，紧绷在一个接着一个地发生；觉知到“下”的过程中，松弛在一层一层地发生。觉知到热生起的时候，不仅仅能够看到一团热，还觉知到其中的微细变化和震动，等等。能够很快地意识到妄念生起了，并及时迅速地觉知到极其微妙的念头。所以，前辈大德开示说，强大的正念使内观智慧更加稳固和宽广。

觉知力越来越清晰敏锐、越来越稳固广泛，YOGI对自己感到非常满意，很多YOGI会自我赞叹，哇，太好了！随着定力、念力的增强，体验到更多的法喜、轻安，YOGI可能会对禅修更加兴趣盎然，不知不觉中陷入贪爱，忘乎所以，从而导致正念丢失。忘记观照的时候，烦恼会趁机而入，烦恼一旦进入，心被污染了，就又变得不清净了。这时候，更加要坚定信心，不要对内观禅修心生怀疑，要立即地重新提起正念，回到当下的目标上。

如果把带有泥沙的水放入玻璃杯，再加一点盐，过一段时间，泥沙全部沉淀下去，水变得透明纯净，能够清晰明了地一眼看到底。这就如同清澈的信力，YOGI具足净信，将使内观智慧更加清晰明了。比如，观照腹部上下起伏，每一次的膨胀，会清晰地觉知到一层一层的紧绷在发生；每一次的回落，会清晰地觉知到一层一层的松软在发生；妄念生起的时候，能够迅速地捕捉到，并清晰地看到妄念一个一个地在生灭。YOGI要时刻警觉，不要沉溺于各种法喜和轻安的觉受，微细的贪爱也是烦恼，就如同水中的泥沙再次被搅动起来使水浑浊不清，烦恼再次现起使心动荡起来。YOGI应该持续地提起正念，时时刻刻观照觉知当下的目标，避免因执着法喜、法乐而变得动荡不安稳。如此一来，信力会随之增强，这种净信的力量能够促使内观智慧更加清晰明了。

当精进力不断递升的时候，内观智慧也会不断地增长。然而，一部分YOGI并不能持续精进地习禅，时间日复一日过去了，禅修却没有进步，每天摆摆样子坐下去，观照腹部上下起伏，或者，行禅的时候，似是而非地观照提脚、推脚、放脚，或者，日常的弯曲伸展四肢的动作也忘失观照。如果自己缺乏勇猛的精进力，缺乏为法捐躯的决心，在被懒惰或疼痛等等困难袭击的时候，就会不停地来回变换坐姿，内心烦躁，如坐针毡，这是怯懦者的表现。相反地，勇猛精进的YOGI是能够忍耐的。具足精进力的人，在各种困难面前从不退缩，而是勇往直前。精进力有勇猛的特相。YOGI坐禅久了，会感到疲累，有的人坐一个小时都觉得困难。

在不可避免地和敌人迎面相对的时候，如果掉头就跑，敌人就会立即射击。如果坚毅忍耐，鼓足勇气面对敌人，敌人便不敢轻易地出手。自己主动勇敢地上前迎战，敌人便会撤退。因此，习禅人要能够忍耐苦受，同时，加倍地付出精进力，最终，习禅人将会克服这些困难。

YOGI面对疼痛等困难的时候，要坚毅勇敢，激发出勇猛的精进力，最终一定能够克服所有的困难和障碍。禅师们一直开示说，习禅时就是要激发炽热的精进力，持续不断地观照觉知当下生起的目标，一旦精进力减弱的时候，懒惰、昏沉睡眠等就会抬头；很多YOGI都经历过这种状态，常常丢失观照，心无法安住于当下，这说明自己是怯懦的、缺乏精进力的。假如YOGI是贪生怕死的人，那肯定不会激发出勇猛的精进力，也无法克服任何困难，因为自己根本不敢面对困难。

但是，如果YOGI具足勇气，敢于面对面地迎战困难和障碍，通过激发勇猛的精进力，最终将会克服困难。当初可能以为自己根本克服不了这些困难和障碍，当看到自己战胜了困难之后，就会感到很高兴；同时，在持续不断地精进习禅过程中，内观智慧将不断地递阶增长。精进力持续不断，内观智慧将随之持续地增长。所以，前辈大德开示说，勇猛精进开智慧。

随着定力、念力、信力、精进力不断平衡地增强，内观智慧最终趋于圆满成就。习禅人从如实知见到名法与色法各自的特相开始，会逐渐地如实知见到名法与色法互为因果的关系，以及互为因果关系的名法与色法不断地生灭无常的本质实相，直至如实知见到，每一个当下生起的目标都是在快速生起和灭去的，当下生起后，即刻又灭去。

接下来，会如实知见到一切目标当下仅仅是在灭去、灭去而已，这时候，习禅人感到了怖畏。就这样，内观智慧逐阶地增长，最后，在定力增强的时候，如实知见到当下所有的目标极其快速的生灭现象如流水一般地发生，YOGI以平衡中舍的心态，客观舒适地观照觉知每一个当下生起的目标现象，对当下生起的目标了了分明，清清楚楚。这不仅仅是在经典中开示的教理而已，而是YOGI通过禅修实践，切切实实地体证的正法。大家努力禅修试试看。只要舍得付出努力内观禅修，习禅人一定会增长内观智慧。

YOGI如果能够舍生忘死地精进禅修，内观智慧将会趋于敏捷锐利，趋于稳固宽广，趋于清澈明了，趋于不断提升，这时候，习禅人还会不会感到单调无聊呢？还会不会怯懦退缩呢？还会不会偷懒磨洋工呢？绝对不会了。因为敢于舍生忘死地精进习禅，习禅的利益自然地浮现出来，习禅人将越战越勇，内观智慧将很快圆满成就。

假如YOGI到现在还没有达到这个阶段，这显然说明自己哪里有欠缺了，缺乏恭恭敬敬的、细致认真的习禅态度，缺乏信力。现在还有时间，一个人要成为名副其实的人，具有人类心态的人，在拥有了人类智慧的基础上，具有超凡智慧的人，最终，成为具足自制力的人。班迪达大长老再次敦促大家，为了自己的终极目标，在余下的禅修时间里，要持续精进地用功习禅。

2015年1月20日

昨天，班迪达大长老开示了增强五力的九个因素中的第七个因素，即：

Kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti.

不怕痛、不怕死，为法勇猛精进，宁肯奉献身心，绝不娇贵身体。

习禅人要能够将生死置之度外，把身体当成尸体一样看待，同时，把生命看作是自己身外的敌人，跟自己毫无关系的敌人。自己根本不需要在乎敌人的幸福利益，所以，对这副身心不要“姑息养奸”，不要娇宠迁就它，而是要舍得为法捐躯。

在战场上跟敌人战斗的战士贪生怕死，他就不是好战士，也不会成为英雄。勇于抛头颅洒热血的才是英勇的战士。具足无畏奉献精神的战士，才能打胜仗。在内观禅修的过程中生起苦受时，害怕自己因为疼痛而死去，老是不停地动、不停地换腿，倒是没有“遭罪”，但是，心无法专注在目标上，定力培育不起来，自己就得不偿失了。禅坐中，身体通常都会生起苦受，特别是稍微有了一些定力的时候，对疼痛更加敏感，这时候不应该在疼痛面前怯懦。YOGI要把这副身体当作不是自己的，是与自己无关的、令人厌恶的尸体，同时，把这条命看做是给自己带来痛苦的外敌。从而，使自己不再顺从迁就这副身心的欲求。

不娇宠这副身心，就不会偏离正道，不会丢失戒、定、慧的功德利益，缅甸有句俗语说，倾壶倒水。显然，倒茶水的壶是倾斜的。这个比喻是说，不娇贵、不宠爱、舍得奉献这副身心，才会获得戒、定、慧的利益，才能够最终见法。假如顺从身心的欲求，不肯吃苦忍耐，最终自己将损失功德利益。娇宠自己的人，不论禅修一个月、两个月，都不会有任何进步、起色。有偈子言，不娇不宠狠下心。真的狠下心来精进习禅，YOGI将会获得无穷的利益。

昨天，班迪达大长老已经开示过了第七个因素。今天，针对如何勇猛精进地克服苦受再进一步地开示增强五力的第八个因素，即：

tattha ca abhibhuyya nekkhammena.

YOGI要以坚毅舍欲克服苦受。

习禅人要能够坚毅地忍耐在禅修时生起的苦受，宁肯舍弃身心，也要战胜苦痛。众生在苦受生起的时候，自然地想到要如何逃避受苦，欲避苦求乐，痛苦来了的时候立即就想投降。习禅人则不应该轻易地投降，每次苦受生起的时候，首先要咬牙忍耐，以坚毅忍耐的精进力克服这些苦痛。假如真的能够忍耐克制，最终将会克服苦痛，随之而来的，是清净心的力量进一步地增强、圆满。

内观禅修过程中，习禅人不要轻易地逃避身心内生起的苦受和疲累，不要惯于娇贵自己的这副身心，要以勇猛的精进力克服这些困难。如果习禅人真的能够激发精进力，就一定会克服这些困难。一次又一次不断地尝试勇敢地面对苦受，只要自己能够坚毅地忍耐疼痛，通常不超过三次，就能够超越所有粗显的苦受。

以勇猛的精进力修习四念处内观禅修，五力将不断地增强。从最初自己并不了知名法与色法的本质实相，不相信名法与色法互为因果关系的法则，到最终开发增长了内观智慧，坚定了信心。如今世间存在各种宗教信仰，信心不足的时候，如果遇到外道的鼓动，会轻易地被善于言辞的人所蛊惑。甚至，有的人会不择手段地利诱信众。但是，假如自己开发增长了内观智慧，对佛法生起了坚定的信心，他人无论如何恐吓或花言巧语，都不会再偏离正道，这种不动摇的信力已经具足了控制力，称为具足控制力的信力（巴利语为：saddhindriya或saddhā bala）。五力在这个阶段同时具足了控制力：

具足控制力的精进力，控制住了懒惰的心；

具足控制力的念力，控制住了烦恼，以免清净心受到污染；

具足控制力的定力，控制住了掉举、散乱的心；

具足控制力的慧力，控制住了愚痴的心。

五力具足控制力的时候，任凭别人怎样劝说甚至天花乱坠，YOGI对佛法的信心都如如不动。

通过修习内观禅，有益正知、适宜正知的智慧增强了，说话时或者做一件事时，都会清清楚楚地考虑到是有益的还是无益的，是适宜的还是不适宜的。无论是自己的事还是他人的事，YOGI已经能够事先做到如理作意，作出智慧合理的评判，这种智慧被称为成熟之慧（nepakkapaññā），也称为护卫之慧（parihārika paññā），这些智慧使一个人能够毅然地远离无益之事，并欢喜地修持有益善业。当有益正知、适宜正知的智慧渐趋成熟的时候，YOGI便具足了辨别是非的能力。YOGI想要获得这样的智慧力，必须按照四念处内观智慧禅修的方法坚持不懈地习禅，直至五力都具足了控制力。仅仅通过听经闻法或深入经典是无法获得成熟之慧的。

如果敢于舍生忘死，以勇猛的精进力克服一切苦痛，五力将增强到不可思议的程度，特别是到达生灭随观智的时候，五力已经具足了控制力。但是，如果自己太娇贵这副身心，顺从身体而避苦求乐，反而是舍本求末，日复一日地为了伺候这副身心而忙得团团转，YOGI的禅修将不会成功，最终五力也依然不会增强。

曾经，班迪达大长老在学习《阿毗达摩》的时候，注意到有25个美心所，当心远离了烦恼，获得清净心的时候，心中会生起这些美心所。由于美心所的生起，心会变得清净美好，色身也相应地变得纯净美丽，越来越庄严。即使不化妆，习禅人的自然本色都很漂亮美丽，通过精进禅修，到达生灭随观智的阶段，即使是原本不漂亮的人，也变得漂亮庄严起来。随着内观智慧的不断提升，色身变得越来越漂亮，根本都不需要化妆，会自然地美丽大方。特别是女性，都会不惜重金购买高级化妆品来涂抹、美化自己的外表，而内观禅修带来的自然的庄严美丽，却不需要分毫的花费，内观禅修让女众省却了购买化妆品的花费。因此，对于那些爱美人士，修习四念处内观智慧禅是再经济合适不过的美容方法了。

生而为人，需要面对和解决人生中各种各样的问题。从小就开始读书学习，完成学业之后要谋生，要保护身心健康，要和社会中的各类人打交道，要照顾自己和家人的衣食住行，这些都是生活在世间的人的生活目标。假如自己的生活没有正确的目标和方向，生命就会在漫无目的之中流失荒废了。同样地，我们应该相信世尊佛陀的言教，生命不仅仅是这一生，众生都是在轮回的，都有未来世；这一生要修持戒行，约束自己的言行举止，使身行、语行获得清净；为了端正人类的心态，还要修习正法，提升正能量，努力消除烦恼污秽，开发增长内观智慧，并使之不断地提升、圆满。这是人生非常重要的工作和目标。

一个人修习戒、定、慧圆满的时候，生命就会获得美化和清净，自己会感到非常欢喜满足，相信世尊佛陀教导的真理，同时，相信觉悟真理的世尊佛陀；通过内观禅修改善和提升了自己的生命品质，身心双方面都美丽庄严起来，这是实践内观禅修所突显出的利益。自然地，自己也会希望身边的人都能够像自己一样获得生命的净化和提升。任何人修习四念处内观智慧禅，最终都会增强五力，提升自制力。一个人在生命中最重要的事，就是能够做到自我控制。如果仔细认真地思考一下，这的确是非常重要的，应该是生命中最重要的事。

生命中最重要的事就是实践佛法，内观禅修是必须要实践的，这一生不修不行。要亲力亲为地修习，不能找代理人帮自己禅修。还要按时、准时地禅修，不要拖拖拉拉。内观禅修的利益是重要且众多的，能够提升自制力，获得身心的平衡、安稳、自在，给周围环境带来和谐和平的氛围，不侵略、不骚扰周围的人。为了使这个世界上具足自制力的人越来越多，让越来越多的人修习四念处内观禅是非常重要的。

YOGI通过精进地习禅，自己就能够明白这个道理。

增强五力的第九个因素是：

antarā ca abyosānenā.

意思是，不达目标，誓不罢休。

antarā的意思是，在……期间，在一项工作开始之后、尚未达到终极目标期间。习禅人要为自己设立一个目标，没有达到自己的目标，绝不放弃努力、半途而废。abyosānenā的意思是，不放弃、不退宿。如果老是要在中途把事情搁置起来，吊挂一边，就会养成坏习惯，不能及时完成工作。

现在YOGI应该设立一个什么最基本的目标呢？如果这个目标是为了保障生命不再堕落，那至少应该觉悟须陀洹道智、果智，也就是自己今生至少要成为初果圣者。在最初禅修时，自己要决意，不达目的誓不罢休。在尚未实现终极目标之前，要始终做到恭恭敬敬地、细致认真地、持续不断地精进禅修，绝不轻易认输，而是决意要面对困难勇往直前。这种精神非常重要。

当内观智慧接近成熟的时候，YOGI的心态已经有所转化，慈悲心都有所增长，越来越希愿他人能够获得自己的幸福利益，越来越能够替他人着想，具备己所不欲勿施于人的心态；希望他人都能够精进禅修，愿众生都能够通过禅修解脱轮回之苦；自己如实知见到了苦谛，也希望他人都能够从苦中解脱。

僧众们的导师世尊佛陀是通过内观禅修觉悟成佛的，菩萨在一整夜的禅坐中根除了一切烦恼，分别觉悟了三明，包括：

宿住智（pubbenivāsañāṇa），是能够回想起宿世的生命的神通智慧。

天眼智（dibbacakkhuñāṇa），是能够看到普通人肉眼无法看到的远处的、被遮盖的事物的神通智慧。

漏尽智（āsavakkhayañāṇa），是铲除了一切烦恼之漏的智慧。

菩萨生起宿住智，观察到自己在过去无数次的生命轮回中，由于修习了善业，而轮回到善趣，由于心被贪、嗔、痴污染了，造作了恶业，则堕落恶道。在观察未来时，世尊佛陀看到自己因为断除了无明，生起一切知智，无论自己想知道什么事，都能够清清楚楚地明白其来龙去脉。世尊佛陀洞察到了，今生之后自己将不再有轮回。此外，世尊佛陀通过宿住智还观察到，不仅仅自己在随业流转，其他众生亦复如是，无一例外。

如果不修习正法，就不会具足自制力，那么，众生就一定会造作恶业，堕落恶道而受苦，洞察到多数众生都是在恶道轮回的，世尊佛陀伟大的慈悲心油然而生。

现在YOGI们的波罗蜜当然无法跟世尊佛陀相比，但是，在自己能力所及范围内，已经开发增长了内观智慧。当亲身体证到内观禅修给自己的生命所带来的保障利益之后，就会想到，要让自己的亲人朋友都获得同样的利益；假如不修习四念处内观智慧禅，亲人们必然会在贪、嗔、痴烦恼中轮回受苦。YOGI也自然地生起了慈悲心。

世尊佛陀在这方面的能力是最圆满的，明行具足（Vijjā caraṇa sampanno）是世尊佛陀的九大功德之一。

Karuṇāya paraṃ rakkhanto attānaṃ rakkhati, paññāya attānaṃ rakkhanto paraṃ rakkhati.

世尊佛陀以大悲心保护众生的同时也保护了自己，世尊佛陀以智慧保护自己的同时也保护了众生。

这就是一箭双雕的利益。圆满地修习四念处内观智慧禅，YOGI以智慧力保护了自己，以自律的行为免于冒犯他人，这就是在保护他人。当自己感同身受地慈悲他人的时候，就保护了他人，与此同时，也保护了自己。假如懂得悲智双运的人越来越多，那这个世界将会是多么美好！

虽然说让一个国家的所有人都具足智慧与慈悲是很难的，但是，至少要做到我们这里的每个人，都成为这个犹如灼热沙漠的世间当中，具足智慧与慈悲的小小绿洲。僧众们有责任和义务敦促大家精进地修习内观禅，大家需要时时刻刻地激发精进力，持续不断地观照觉知每一个当下的目标，这是非常重要的。

现在，大家要恭恭敬敬地、细致认真地按照禅师教导的方法习禅，以获得具足控制力的内观智慧力、具足控制力的信力、具足控制力的念力、具足控制力的精进力、具足控制力的定力。内观智慧接近成熟的时候，懂得如理作意，以及有益正知、适宜正知的智慧保护自己，在保护自己的同时，自然而然地避免了伤害他人。大家精进地禅修，直至到达真正的满意、满足的程度，将会具足信力，并能够以己所不欲勿施于人的慈悲心，保护自己和他人的利益，避免身、语、意的行为失误。全世界的人都应该作出这种努力，以使智慧与慈悲的小绿洲出现在世界的各个角落。

现在就试试看吧，相信四念处内观禅修是提升自己、促进社会文明、对生命有保障的工作。

2015年1月21日

关于七觉支和增强五力的九个因素的开示，到昨天为止已经告一段落。如果要展开相关法义进行详细地开示，一个月、两个月的时间都不够用。为了让大家学到适用的教理常识，班迪达大长老根据目前的禅修实践需要，把主要内容概括起来，为大家做了既不太过简略、也不太过累赘的开示。

从今天开始，班迪达大长老将为大家开示八正道分（maggaṅga）。所谓道（magga），就是为了到达目的地而开发的道路。

我们要到达什么目的地呢？就是要到达完全脱离感受的寂静之乐（Avedita sukha, Santi sukha）这个目的地。

怎么到达目的地呢？通过禅修。今天，将开示八正道的修习。

巴利语maggaṅga（八正道分）是组合词，由magga与aṅga组合而成，magga的意思是道、道路，aṅga的意思是因素、要素。世尊佛陀开示的到达寂静之乐的正道包括八个正道分：

第一个道分：正见道分（sammādiṭṭhi）；

第二个道分：正思维道分（sammāsaṅkappa）；

第三个道分：正语道分（sammāvācā）；

第四个道分：正业道分（sammākammanta）；

第五个道分：正命道分（sammā-ājīva）；

第六个道分：正精进道分（sammāvāyāma）；

第七个道分：正念道分（sammāsati）；

第八个道分：正定道分（sammāsamādhi）。

八正道分又分为三组（蕴），其中：

戒蕴一组包括了正语道分、正业道分、正命道分；

定蕴一组包括了正精进道分、正念道分、正定道分；

慧蕴一组包括了正见道分、正思维道分。

这三组又分别称为戒学、定学、慧学。

修习戒学，会戒除粗野的身行、语行，远离粗重的违犯性烦恼；

修习定学，会远离粗野的意行，远离心中的缠缚性烦恼；

修习慧学，会根除潜伏性烦恼污秽的种子。

巴利语sāsana的意思是，佛陀的教法。针对人类身、语、意的野蛮邪恶的行为恶习，佛陀分别教导了戒、定、慧三学来克服，它们被称为佛教三学。修习佛教三学，才能提升人类身、语、意的文明化教养。修习八正道就等于修习佛教三学。没有修习过八正道的人，或者说，没有修习过四念处内观禅的人，可能以为修习八正道是遥不可及的、是不容易的事。实际上，假如一个人乐意亲近善知识，并且在听经闻法之后，按照善知识教导的方法精进修习四念处内观禅，八正道会自然而然地开发出来。

了解了世尊佛陀开示的戒蕴、定蕴、慧蕴之后，就应该开始精进地修习四念处内观智慧禅，并坚持到底，直至圆满成就。四念处内观智慧禅，顾名思义，包括了以下四类业处：

身念处，精进地观照觉知身体的动作；

受念处，精进地观照觉知身体的觉受；

心念处，及时地观照觉知各种心的行为，包括思考、计划等等；

法念处，精进地观照觉知六根门处的身心现象。

修习八正道无需找寻其它特别的、秘密的方法。系统地修习四念处内观智慧禅的人，是在自然而然地开发修习八正道的。那么，八正道是如何在修习四念处内观禅的时候开发修习的呢？

举例说明，就会非常清楚。例如，观照觉知腹部上下起伏的目标，随着自然的呼吸，腹部发生上下起伏的动作，“上下起伏”是名称概念，每个国家用不同的语言来表达，腹部上下起伏过程中的不同形态，巴利语称之为ākāra（形态），身体以及构成身体的所有部位、包括腹部，都各自有各自的形状（saṇṭhāna），腹部上下起伏过程中，发生的究竟法主要是色法，色法主要是四大元素，其中风大的特相（sabhāva lakkhaṇa）在腹部上下起伏的过程中最显著。腹部发生的紧绷、移动、震动、坚挺等等都是风大的特相。因此，YOGI要在目标生起的当下，如实观照到色法的目标所呈现出的三类特征，即：形状（saṇṭhāna）、形态（ākāra）、特相（sabhāva lakkhaṇa）。

YOGI要在小参报告时，如实地报告禅修经验。在刚刚开始禅修的时候，心还不清净，定力不稳定，YOGI不能观照觉知到每一个当下发生的目标，很多时候都漏失了观照，忽而能够观照到腹部上下起伏的动作，忽而生起各种妄念，包括思考、回忆、计划等等。

但是，随着不断地练习观照，YOGI越来越能够专注在主要目标上，有时候，心到达了腹部，看到了腹部的形状；有时候，看到了腹部上下起伏的形态。刚刚开始练习观照的时候，能够观照觉知到腹部的形状、形态都算很好了，至少心不再到处飘荡了。为了使心专注于目标上，YOGI要激发精进力，这就是正精进（sammāvāyāma）——正确的努力，要努力地把心推到腹部并紧紧地贴住目标，同时，心要瞄准目标。最开始习禅的时候，心能专注于腹部的形状，没有东飘西荡，有时候，心专注于腹部的形态而不散乱，无论是看到目标的形状还是形态，都不差。渐渐地，定力提升了，心安稳下来，YOGI不仅仅能够看到腹部的形状、形态，同时，还能够觉知到腹部发生的紧绷、震动、松软等等的特相，例如：

当心能够专注在紧绷的特相时，即了知到紧绷；

当心能够专注在坚挺的特相时，即了知到坚挺；

当心能够专注在松软的特相时，即了知到松软……

在最初看到色法的特相的时候，心还没有完全清净下来；在观照腹部上下起伏的时候，时不时地会混合着腹部的形状、形态和色法的特相；这样的了知都是好的，至少心没有到处飘荡。

在习禅初期，习禅人需要耐着性子沉稳下来。发现心在打妄想的时候，要立即观照并标记“妄念、妄念”，之后，要即刻回到腹部上下起伏；坐久了之后，身体会感到不舒适，酸胀、疼痛等等会出现，任何不舒适的觉受都应该认真地观照；观照苦受的时候，不要期待疼痛快点消失，而是要力求如实知见到苦受的本质；心专注在苦受的目标上就不会散乱掉举。无论当下生起任何目标，为了如实知见到其本质实相，习禅人都要立即同步地如实观照。

假如在苦受生起的时候，为了让苦受消失而去观照觉知它，而苦受并没有像自己期待的那样很快消失，那就会感到非常失望沮丧。世尊佛陀从来没有开示说，为了让苦受消失而观照苦受；而是开示说，在苦受生起的时候，YOGI应该先忍耐，通过专注地观照苦受，将会如实地了知到其本质实相。这一点需要注意。

习禅时激发的精进力，是正确的努力，这不是努力地造作恶业，而是努力地使心获得清净，这就是正精进。激发了正精进，念力提起来了，这就是正念，正确地觉知目标。心专注在当下生起的目标上，这是正定。正精进、正念、正定是在观照目标的当下，同时生起的，这些都是具足功德的善法。

禅修的利益就在当下体现，正精进、正念、正定同时生起的时候，那些经常缠缚在心中的烦恼不再有机会生起，即使偶尔生起，也会立即被觉知到，被当下生起的善法消除掉；正如预防疾病一样，每一个当下都在精进地观照目标，这样就事先预防了缠缚性烦恼在心中生起。那真的生病了要怎么办？当然要及时治疗。同样地，烦恼偶尔生起的时候，要及时地观照觉知它，持续不断地观照当下生起的目标，烦恼渐行渐远，最后便消失了。

如此精进地练习观照，定蕴培育起来，其中，精进力克服了懒惰，念力阻止了烦恼生起，定力使心专注于目标。想想看，一分钟有六十秒，假如每一秒观照目标一次，一分钟就会获得六十次心清净，或者，假如每两秒观照目标一次，一分钟也能够获得三十次心清净，习禅人要会这样计量。会这样计量禅修的利益，自己才会进步迅速。

最初习禅时候，要从最容易的目标开始观照。坐禅时，腹部上下起伏就是最容易观照的目标，呼吸一直都有，每一次的上下起伏，心都要预先警觉地专注在腹部，腹部膨胀的时候，要立即努力地把心推向腹部，腹部回落的时候，同样要努力地把心推向腹部。巴利语ātāpa的意思是，炽热的精进力，习禅新人要激发出炽热的精进力，这种精进力也称为策励（vāyāma）、正精进（sammāvāyāma）。

当然，最初激发的精进力的力量尚不足够、不稳定。如果YOGI心态急躁，想要立刻达成目标，往往会过度激发精进力，使心超越目标，从目标上脱落下来，这时候，心无法贴住腹部；如果YOGI太松散放逸，精进力不足，心便无法到达腹部。习禅初期，YOGI要么是过度精进，要么是缺乏精进，非常不稳定；为了使精进力平衡适度，YOGI必须要以寻禅支来调节力度。能够紧贴目标观照，才会到达禅那，这是内观禅那。为了开发增长内观智慧，必然要经过培育内观禅那的过程。其中，寻禅支就是使心瞄准、导向目标，瞄准之后，还要使心紧紧密密地专注在目标上。

一方面激发精进力，努力地将心推到目标上，一方面瞄准目标，使心与目标面对面地对准，反反复复地练习，久而久之，心就能够守护住目标，摩擦住目标。紧绷生起的时候，心摩擦住紧绷，震动发生的时候，心摩擦住震动，移动发生的时候，心摩擦住移动。心与目标面对面的时候，将会清清楚楚、了了分明地了知到目标的特相，并消除对目标的疑惑。为了消除疑惑，YOGI要一直激发精进力，并同时瞄准目标。这就是YOGI的工作任务，时时刻刻警觉、精进地保持正念观照觉知当下生起的目标。

如果做不到一秒钟观照目标一次，至少要做到两秒钟观照一次。虽然说观照一次，生起的善法力量是微弱的，但是，微弱的心力如果累积起来，最终会强大到不可思议，习禅人的正能量就是这样增强的。

为了远离懒惰、放逸，为了不变得冷漠、呆滞，YOGI要激发炽热的精进力。在目标生起的当下，心紧紧密密地接触到目标，那么，懒惰、放逸就不会存在心里了，这就是“当下观照”带来的利益。当心瞄准目标的时候，就不会生起昏沉睡眠盖。昏沉睡眠盖，会使一个人的精进力消失殆尽，心变得无力怠惰的时候，就会像冷却的牛油一样呆滞、凝固。相反地，在心能够瞄准目标的时候，将变得清新活跃。使心导向目标是非常重要的，寻能够使心保持清醒且有活力。

每一个当下的观照，YOGI都需要激发精进力，并同时瞄准目标。反反复复地练习观照目标，心就像是摩擦住了目标一样，与目标面对面的的时候，才能够将其看得清清楚楚，了了分明。每一次的腹部上下起伏，全部都要紧紧密密地跟踪观照，当下生起的任何显著的目标，都要同步地观照。

当初看不清楚目标的时候，心中会有不确定、有疑惑，这是疑盖。但是，当心能够摩擦住目标的时候，明明白白地看到了目标，就消除了不确定的疑心。这就是习禅当下获得的利益。

现在，习禅人已经具足了精进力、念力、定力。当寻禅支、伺禅支培育起来的时候，心紧紧密密地摩擦住了目标，自己感觉怎么样呢？YOGI自己回顾一下。能够紧紧密密地同步观照腹部上下起伏，当然是可以清清楚楚地了知目标了。如实知见到目标的本质实相，就是生起了正见，实实在在地看到了当下的目标，就是智慧生起了。心瞄准当下生起的目标，就是正思维。正见、正思维是慧蕴的两个正道分。

每一次对目标的观照觉知，定蕴的正精进、正念、正定三个正道分，以及慧蕴的正思维、正见两个正道分，这五个正道分都在同时“工作（觉知目标）”，它们被称为五支道（pañcaṅgikamagga），五支道是导向涅槃的正道。

在如实观照的当下，习禅人并不存在犯戒的机会。习禅时，是没有机会持离戒（viratisīla）的，但是，习禅人在观照目标的当下，在持守心戒；观照觉知目标的每一个当下，正语、正业、正命自然地圆满了；换句话说，习禅人善持了根律仪戒，时时刻刻地守护了诸根门，包括眼根、耳根、鼻根、舌根、身根、意根等六根门的守护。

如此，五支道再加上戒蕴的三个道分，构成了八正道，包括：戒蕴三个道分、定蕴三个道分、慧蕴两个道分。八正道分是导向涅槃正道的八个因素。现在YOGI已经有了禅修体证，再来对照一下世尊佛陀的开示：

Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā,

āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.

比库们，修习四念处内观禅圆满的人，会如何呢？

他会圆满地成就圣道，完全彻底地到达无苦。

YOGI习禅时，应该观照觉知最新生起的身、受、心、法四类念处的目标：

有时候随观身念处的目标；

有时候随观受念处的目标；

有时候随观心念处的目标；

有时候随观法念处的目标。

一个修习四念处内观禅的YOGI，在智慧到达圆满（paripuṇṇa）时，意味着八正道修习圆满（Parisuddha）：

戒正道修习圆满，身行、语行清净高尚，远离了他人的怪罪指责，言行举止达到了圣者的品质；

定正道修习圆满，心中远离了缠缚性烦恼，圣者达到了心清净；

慧正道修习圆满，圣者根除了潜伏性烦恼的种子，达到彻底的心清净。

八正道修习圆满之时，YOGI到达了圣道，通过实践四念处内观智慧禅，YOGI验证了世尊佛陀的教导与佛法的实践两者是完全吻合一致的。

假如没有持戒、也没有修定，众生的心每天都处于烦恼污秽之中，生命的状态是堕落的，但是，实践内观禅修之后，心彻底清净的时候，YOGI铲除了给众生带来苦的、使众生堕落的烦恼污染，最终，到达彻底无苦的境界。

2015年1月22日

昨天，班迪达大长老开示了前行道。在修习前行道之前，还有基础道的修习，这一点昨天没有讲到。修习前行道圆满之后，就会到达涅槃，开启圣道。那么，要解脱轮回、到达涅槃，都要经过三个阶段的道的修行，即：

第一阶段，基础道（mūlamagga）；

第二阶段，前行道（pubbabhāgamagga）；

第三阶段，圣道（ariyamagga）。

所谓基础道，就是指具足业自作正见，持戒修善，相信修习善业会带来善果报，造作恶业会带来恶果报，众生都各自承受自己的业果。具足了知因果的智慧是非常重要的。

食物当中，有一些是有益于健康的，有一些是无益于健康的。如果食用了无益于健康的食物，就会生病受苦，如果食用有益于健康的食物，就会健康有体力。如同食物被分成有益的和无益的一样，人们的言行举止和心态也分为善的和不善的两种：

造作了不清净的、污秽的、野蛮的身、语、意的行为，就会带来恶果报；

修习了清净的、美善的、文明的身、语、意的行为，就会带来善果报。

这就是业自作正见（kammassakatā sammādiṭṭhi）。众生是自己所造作的善业、恶业的继承者，业是众生真正的“财产”，所有众生都受制于因果法则。

具足业自作正见的同时，还要懂得正思维。懂得正思维的人，才会修习正语、正业、正命、正精进、正念、正定。懂得修习八正道，必然会修习布施，同时，还会善持戒律，修养清净的身行、语行，更进一步地，通过精勤禅修，使心清净无染，提升生命的品质。修习布施、持戒、禅修，累积了清净的善业福德。

基础道就是修习清净的善业福德（puñña ），越完善地修习基础道，在修习前行道时就会越轻松无碍。今天，班迪达大长老将详细清楚地开示这些内容。

巴利经典中开示了六种正见，所谓正见，就是正确无误的知见。

第一种是业自作正见，作为基础道来说，它就如同交通枢纽，是非常重要的基础。所谓交通枢纽，就是道路交通汇合、转向的中心枢纽。

第二种是禅那正见（jhāna sammādiṭṭhi），修习专注的定力可以证得禅那，生起禅那正见。

第三种是内观正见（vipassanā sammādiṭṭhi），修习四念处内观智慧禅，生起洞悉无常、苦、无我的智慧。

第四种道正见（magga sammādiṭṭhi），内观智慧达到成熟之时，生起道智、道正见。

第五种果正见（phala sammādiṭṭhi），道智生起之后，生起果智、果正见。

第六种省察正见（paccavekkhaṇa sammādiṭṭhi），体证道、果、涅槃之后，立即省察检验已证得的道、果、涅槃。

基础道作为基础枢纽，又称为人天善业道，以此为基础，分出两种道，即：禅那道和内观道。显然，基础道、禅那道和内观道，形成了三种不同方向的分道。

基础道的修习包括修习布施、持戒，以及基本的慈悲心止禅业处等善业的修习，因此，基础道的修习促使了身、语、意获得基本的清净，使行者成为名副其实的人，并且具备人类最基本的清净心态。身、语、意达到清净无染，特别是达到基本的意业清净，都基于业自作正见。止于基础道的修习，即止于人天善业道的修习，最后就只能往生人道、天道。具足业自作正见的人，要尽可能地修习布施、持戒、止禅业处的禅修等等福德善业，这些福德善业会保障自己下一生再次获得人身或者升天。但是，生命还没有得到进一步提升、没有得到免于堕落的保障。

具足业自作正见，精进努力地修习善业，以保证下一生再次获得人身或者升入天界，仅仅修习人天善业道，最终极限的果报就只是这样。在人间亦或天界，众生虽然会有乐受，每一次生命不可避免地要经历生、老、病、死之苦，以及各种烦恼之苦，包括忧、悲、苦、恼等等，除了遭受各种各样的难言之苦以外，人间、天界众生的寿命都如此短暂。有些众生看到了这些生死轮回之苦，意识到一生又一生重复轮回生死的恐怖，于是盼望可以长生不老，渴望逃避轮回。

有的行者通过修习世间禅定，化生到了非常长寿的梵天界。这些众生通过道听途说了知到，确确实实可以通过修习世间禅那，最终化生到无比长寿的梵天。于是，他们当中有人首先修习布施、持戒等等善业，然后以此为基础，再进一步修习止禅业处。获得禅那之后，心识之流远离了五盖，镇伏了缠缚性烦恼，内心的各种热恼都烟消云散，因此，心变得非常清明敏锐，舒适自在。临终的时候，如果仍然没有丢失禅那，那么，他们下一生就会化生到与禅那的力量相对应的极其长寿的梵天界。因为安止定镇伏了五盖，心中的缠缚性烦恼被镇伏了，所以，梵天天神的寿命是非常、非常长的。

打个比方说，各种食物的保质期不一样，常温下有的只能保质一、两天，有的可以三、四天。如果天气很热，食物就会更容易腐烂；但是，如果把食物放入冰箱冷藏，保存期就会延长，延长至一周、两周，或更长；低温冷空气保护了食物不被细菌感染，使常温下易腐烂的食物的保存期延长了。同样的道理，去到梵天界的众生，其热恼的五盖恶法被镇伏。在梵天界，强大的禅定“冷冻”了五盖恶法，远离了五盖热恼的梵天界众生因此能够长寿不老。这是由于他们具足了禅那正见，修习禅那正道而最终“修成正果”，到达了梵天界。修习安止定的果报，就是能够化生到梵天界，生命极其长寿。

具足业自作正见，修习基础道，包括修习布施的功德善业、持戒的功德善业，以及其他的功德善业，因为内心发自善的意愿，而获得了趣向人界、天界的善果报。在此基础上，具足禅那正见，修习世间的禅定，具备了清净的心态，根据不同程度的禅那定力，化生到相应的天界、梵天界，特别是在梵天界，众生的寿命极其长寿。

然而，三界众生，生命依然还是在不断地轮回。当禅定的业力消耗殆尽之后，就会在梵天界死亡，再次投生或堕落，尚未解脱轮回的生命永远是随业流转的，总是会再次堕落到最低处的生命层次，生命安全并没有保障，在何时、在何处流浪都是不一定的。

众生要寻求一条有保障的提升生命之道，远离危险的幸福之道，这就是内观正道。修习内观正道，YOGI如实知见到互为因缘而生起的名法与色法的无常、苦、无我的共相，持续精进地习禅，不断地开发、增长内观智慧，直至最终成就。内观智慧即是内观正见。

实践内观禅修的人，开发的是修所成慧，内观智慧生起之后，他绝不会否认名法与色法互为因果的关系，习禅人了知到：

因为目标（因）生起了，观照觉知目标的心（果）才生起；

因为有眼睛和色所缘，才会看到；

因为有耳朵和声所缘，才会听到；

因为有鼻子和味所缘，才会闻到；

因为有舌头和味所缘，才会尝到；

因为有身体和触所缘，才会觉知到冷、热、软、硬、坚挺、紧绷；

因为有心所依处色和法所缘，才会思考、妄想。

YOGI觉悟到，六根门处生起的名法与色法，都是互为因缘而发生的现象。这包括了：

由色法之因，而生起名法之果；

由名法之因，而生起色法之果；

由色法之因，而生起色法之果；

由名法之因，而生起名法之果，等等。

从来就没有无缘无故的存在，所有的现象都是由相关的因缘和合而存在的。此外，因缘和合而产生的事物，在生起后就灭去了。如实知见到名法与色法彼此互为因缘并且不断生灭的本质实相的智慧，就是内观智慧。通过内观禅修实践之后，生起的内观智慧，就是内观正见（vipassanā sammādiṭṭhi），因此，为了生起内观正见，大家要努力修习内观正道，开发增长内观智慧。

目前在这里修习四念处内观智慧禅的人，都已经到达了内观正道。修习内观正道，将会铲除潜伏性烦恼的种子，特别地，在内观智慧成熟之际，会生起永不退转的圣道智、圣果智，并同时体证涅槃。为了到达涅槃，YOGI需要修习内观正道，具足内观正见。现在，YOGI已经稳步地走上了正直的内观正道。

道正见（magga sammādiṭṭhi）、果正见（phala sammādiṭṭhi）、省察正见（paccavekkhaṇa sammādiṭṭhi）这三种正见的生起，并非是通过修习其它专门的方法，而是在修习了内观正道之后，内观正见圆满具足的时候，自然而然地依顺序得到的结果。在内观智慧成熟的时候，YOGI如实知见到，被称为轮回（pavatta）的名法与色法生灭相续之流，到达被称为解脱轮回（appavatta）的名法与色法生灭之流的断流，此时依次生起道正见、果正见、省察正见；当下即刻省察刚刚发生的、不同寻常的刹那间生起的道智、果智，这是清净的省察正见。

YOGI并不需要为了生起道正见、果正见、省察正见而特别地作出努力。只要在业自作正见的基础上，修习内观正道，按照四念处内观禅修的原则习禅，即：目标生起，当下观照，提起正念，时刻警觉，以腹部上下起伏这个主要目标为基础，持续不断地观照觉知当下生起的目标，内观智慧就会开发增长直至最终成熟，这时候，三种正见就会自然地生起。YOGI需要努力培育的，就是内观正见。

培育内观正见，关键是要激发三个阶段的精进力，包括：初发精进、递升精进、持续精进。培育内观正见，就要在开启圣道（ariyamagga）之前不断地修习前行道（pubbabhāga magga）。昨天已经开示过，前行道即是八正道，包括了慧正道（慧蕴）、定正道（定蕴）、戒正道（戒蕴）的修习。

YOGI需要明确地了知，基础道、前行道、圣道是一切众生提升生命的正道。

昨天的开示中还提到了，如实观照每一个当下生起的目标，通过激发三个阶段的精进力而修习四念处内观禅并达到圆满的人，将会圆满地成就圣道，直至完全彻底地到达无苦。一个修习四念处内观禅的YOGI，在内观智慧达到圆满时，意味着八正道修习圆满，并开启圣道。只有亲身实践内观禅修，切实地修习八正道，内观智慧才能够达到圆满成就；此外，无论通过听经闻法、深入经典，或通过交流讨论、推理思考，都无法圆满成就内观智慧。

圆满地修习八正道，意味着圆满地修习戒正道、定正道、慧正道，它们分别具足了提升生命的力量：

戒正道圆满，使身行、语行清净高尚，远离了道德堕落，远离了他人的指责怪罪，达到了圣者的品质；

定正道圆满，使心远离了缠缚性烦恼，远离了污染的心达到了清净，这就是圣者的心；

慧正道圆满，通过开发增长内观智慧，圣者根除了潜伏性烦恼的种子，最终达到彻底的心清净。

YOGI通过修习包括戒蕴、定蕴、慧蕴的前行道，分别消除了粗重的烦恼、中等的烦恼、微细的烦恼，最终到达清净的圣道，成为清净的（Parisuddha）、高贵的（uttama）圣者。这是多么贤善的功德啊！分分秒秒地观照觉知当下生起的目标，就能够获得这些清净的、高贵的功德。真是善哉！

真正恭恭敬敬、细致认真禅修的人，还将获得无法计数的善业功德，班迪达大长老在此所能讲到的是有限的，仅仅只是管中窥豹而已。精进习禅的人，获得了禅修的利益，信心会自然地生起。

觉悟道智、果智的时候，圣者获得了殊胜的功德，完全彻底地到达无苦的尽头，只要完全符合正道的修习，三种苦的轮转最终都会寂止。只有前行道修习圆满，才会到达圣道，一切功德将会圆满成就。

假如不了知四念处内观智慧禅修，不了知内观正道修习的方法，或者，虽然知道了修习方法，但是，如果每一个当下没有实际地练习观照觉知四念处的目标，这样的习禅人依然无法控制自己的身行、语行、意行，还是会在身、语、意等行为方面冒犯他人，或者道德堕落，或者心态邪恶，或者纯粹地十恶不赦。没有铲除烦恼种子的人，心中依然会被烦恼缠缚。无法控制心中的烦恼时，烦恼就会爆发出来，使人造作身恶行、语恶行、意恶行，作奸犯科之后，都会悔不当初。不信的话，就看看这个世界，有多少人能够控制住自己的烦恼呢？

为了解脱烦恼，YOGI要激发三个阶段的精进力，圆满地修习四念处内观智慧禅，在观照觉知能够达到绵绵密密的时候，违犯性烦恼平息了，缠缚性烦恼平息了。因为，每一个当下都生起了精进力、念力、定力，定力培育起来，一心专注于目标之上，如实知见到每一个当下生起的名法与色法的本质实相。假如没有观照，就不会生起定力，没有定力就不会开发增长内观智慧，没有定力和慧力，那还能够获得心清净吗？没有修习内观正道，身、语、意都不会清净，心不清净，就是污秽的，污秽的心是不是堕落的呢？当然是堕落的。

没有修习四念处内观智慧禅的人，或者虽然在修习，但是没有开发增长内观智慧的人，仅仅修习布施、持戒等等的福德善业，他们的心还达不到清净的程度，无论是出家人还是在家人，无论他的年龄、身份、财富如何，只要心不清净，他的生命就会堕落。

修习四念处内观智慧禅的人，无论他是谁，无论他有何种宗教信仰的背景，当他圆满地修习了前行道的时候，心就会获得清净，心清净了，生命才会变得高尚。如果深入剖析的话，清净的心远离了烦恼，远离了无明。无明就是不了知真理，错误地了知真理。心清净便具足了正知。

觉悟了道智、果智，YOGI不再对五欲的目标生起贪爱。经典中有开示说，因为无明而执着，因为具足正知而放弃执着。这时候，那种若不得到则决不罢休的强烈欲望不再会生起，原本顽固的我执，已经烟消云散，每一个观照觉知目标的当下，都在觉悟无我、消除我见。无明、贪爱、执着等这些烦恼都是苦，都是使众生受苦的原因，道智、果智生起之后，这些烦恼不再有机会生起，它们已经被完全彻底地铲除了。

如果没有彻底铲除烦恼，烦恼还会不断地伺机生起。虽然有时候没有烦恼，身行、语行、意行都是清净的，一旦心被烦恼污染，就会造作身恶行、语恶行、意恶行。只要烦恼不断地轮回，就将不断地造作善业、恶业。业轮转是苦，烦恼是苦。

如实观照目标的每一个当下，并没有造作带来轮回的善业，同时，远离了恶业，当下心是清净的。没有烦恼轮转，就不会有业轮转。有业轮转，就会有果报轮转，果报轮转亦是苦。如果没有业轮转，则不会有果报轮转。在每一个如实观照名法与色法生起的当下，三种苦的轮转同时发生寂止，苦在具念观照的当下寂止了。这就是内观正道具足的功德，能够使苦寂止。

所以，修习内观正道，最终能够止息苦。换句话说，修习四念处内观智慧禅修正法，将能够到达烦恼轮转、业轮转、果报轮转三种苦的轮转寂止之处。这是多么殊胜的功德！

恭恭敬敬禅修的人，了知到修习前行道的功德之后，会感到非常满意。想要到达幸福的寂静之处的人，就要修习四念处内观正道，换句话说，要修习八正道，包括要圆满地修习戒蕴的三个道支、定蕴的三个道支、慧蕴的两个道支，最终可以觉悟道智，成为清净的圣者，至此，生命达到了真正高尚的层次。这意味着，圣者根除烦恼污秽的能力增强了，解脱了粗重的、中等的、微细的烦恼之苦，能够分分秒秒地努力止息烦恼。

YOGI应时时刻刻修习前行道，以此来止息当下的苦的轮回，最终，到达真正的苦灭之处，获得殊胜的功德。

真正恭恭敬敬习禅的人，会懂得到达无苦之处意味着什么。这意味着烦恼轮转、业轮转、果报轮转都止息了。修习八正道，具足了使心清净的功德利益，具足了趋向灭苦之处的功德利益。

明天，班迪达大长老会继续开示三轮转如何不断地轮回与如何止息。

2015年1月23日

昨天，班迪达大长老开示了修习八正道的方法。修习八正道圆满成就，将会开启圣道，这是殊胜的善业功德，是众生能够获得的最清净、最高尚的功德。如果没有修习内观正道，就无法达到心清净，心若不清净，众生必然会堕落。那么，想要获得心清净的人，该修习哪一种法呢？世尊佛陀开示说，就是要修习八正道，只有修习八正道才能够彻底地消除烦恼污秽，最终到达苦灭之处。

世尊佛陀指明的正道，是众生最应该修习的法。顾名思义，正道就是非邪道，正道不是非道。今天，班迪达大长老以教理结合禅修实践，针对想要到达苦灭的人，明确地开示到达苦灭的方法。

经典巴利语sammā dukkhakkhayagāmī的意思，需要解释一下。

dukkha就是指轮回之苦，互为因果而发生的名法与色法在相续而生的生命轮回中，本质是苦的；

khaya的意思是，不存在、灭尽、坏灭；

gāmī的意思是，到达之人。

sammā的意思是，正确地，彻底地。

这个词组的意思就是，（一个）彻底地到达苦灭之人。

在轮回中，众生要经验言之不尽的苦。今天要讲的三种苦，都是轮回之苦（vaṭṭadukkha）。vaṭṭa，是轮回的意思，凡夫众生的生命是不停地在三界轮回的，轮回的生命是苦的。虽然在轮回中夹杂着一些潜伏着危险的短暂的欢乐，但是，这些“欢乐”相对于大苦来说，实在微不足道，几乎可以忽略不计。在轮回中，因与果的轮转如永动的机械大轮，这种轮转的本质就是大苦。大家首先要明白这一点。

因果轮回，就是名法与色法在互为因果地生灭轮回。烦恼不尽，新生命就不断地出生。新生命出生之后，就在不停地老去，同时，众生不可避免地会生病，最后疾病治不好就会死去，长生不死的众生是不存在的。有了色身，就有身苦；有了心，就有心苦。特别是，在自己的亲人去世的时候，在自己的财物丧失的时候，会感受到极度地难过、悲伤之苦，甚至要失声痛哭。谁能说这些不是苦呢？谁又能够逃避这些苦呢？

人人都无可避免地要遭受各种身苦、各种心苦，世尊佛陀洞察到了生命苦的本质，给出警示众生的结论：在新生命出生之后，必然带来老、病、死之苦。

大家自己反思一下：

生命是不是这样的过程呢？

这样的生命过程中到底有多少幸福可言呢？

有保障的幸福在世间能不能找到呢？

众生所喜爱的享乐，不外乎就是来自感官的五欲之乐，包括：想要看好的，想要听好的，想要闻好的，想要尝好的，想要触好的。众生不知疲倦地追逐欲乐，一生大部分的光阴都荒废于造作贪、嗔、痴的恶业，很多人都不懂得要累积善业功德。五欲之乐的确会使人暂时地感到幸福快乐，但是，这种快乐如竹篮打水一般毫无实质意义，而在追求虚浮的欲乐之时，埋伏了危险与死亡的陷阱。当人们追逐这些会带来危险、会导致死亡的幸福快乐的时候，忘失了要精进地修习正道，丢失了在这一生应该有的、能够获得有保障利益的幸福的机会。

由于人们热衷于感官欲乐，众生的业力所感召的，就是一个动荡不安的、水深火热的世界。

世尊佛陀通过自己的努力，寻找到了克服身心之苦的幸福快乐。世尊佛陀开示说，只有克服了生、老、病、死之苦的寂静之乐，才是众生应该追求的真正幸福。生命中永恒不断地生起的苦是轮回之苦。众生都应该寻求解脱了轮回之苦的寂静之乐。

经典开示说，互为因果而发生的名法与色法的生灭之流就是轮回之苦，所谓轮回即是指三种轮转，包括：

第一，烦恼轮转，烦恼污秽不断地生起；

第二，业轮转，烦恼众生不断造作的各种业行，包括善业、恶业、无记业；

第三，果报轮转，由不断造作的善业、恶业所带来的善果报、恶果报。

在三轮转之中，烦恼轮转的最根本的烦恼是无明（avijjā）、渴爱（taṇhā）、执取（upādāna）。无明就是不了知真理，错误地了知真理。所谓真理，是指四圣谛，包括：苦谛、集谛、灭谛、道谛。

众生不了知苦，就颠倒地以为是乐；

众生不了知苦因，就颠倒地以为苦因是乐因；

众生不了知苦灭是真正的幸福，就误以为不再出生就是终极死亡，众生害怕不再有新生命出生；

众生不懂得修习道谛会导向苦灭之处，就颠倒地以为修习正道会导致终极死亡。

众生不了知四圣谛善法，便颠倒地以恶为善，以假为真。

巴利语Apaṭipattivijjā的意思是，不明了应修习正道；micchāpaṭipattivijjā的意思是，精通邪道。

世间多数众生的生命状态就是这样，无知于修习正道，却非常精通于歪门邪道。

不了知应修习正道的人，都是渴爱五欲之乐的，渴爱好看的，渴爱好听的，渴爱好闻的，渴爱好吃的，渴爱舒服的触感。渴爱（taṇhā）的意思，就是饥渴、不满足、想要；执取（upādāna）的意思是，抓住后不愿放手。就像在捕食青蛙的蛇一样，当一条蛇一口咬住一只青蛙之后，会紧紧地咬住不想放。蛇紧紧地咬住青蛙不放，就像人们对五欲之乐的执着一样，人们紧紧地抓住感官欲乐的目标，不愿放手。

巴利语attamhā、atta，是指（众生执着的）“我”，执着有主宰力的“我”；kāmupādāna的意思是，（众生）执着欲乐；diṭṭhupādāna的意思是，（众生）执着邪见。这些执着是众生的烦恼。

世间凡夫全天候地生活在这些烦恼之中，这就是烦恼轮转。每当在看到、听到、闻到、尝到、触到的时候，在举手投足的时候，无时无刻地不是处于无明烦恼之中的，众生因为无明而不了知真相，在颠倒梦想之中、在烦恼之中，麻木不仁地饱尝轮回之苦。

无明、渴爱、执取构成了烦恼轮转；烦恼生起之后，便随缘造业；偶尔地在善念生起的时候，才会修习布施、持戒等清净的善业；在贪、嗔、痴等恶念生起的时候，就会造作恶业。生起贪心的时候，就会去造作偷盗、邪淫、强奸、乱伦、为了自私自利而欺骗他人等等恶行；心中生起极度的嗔心的时候，便会造作杀人、恼害众生、毁坏他人的福祉、撒谎欺骗等等恶行；心中生起极度的痴心的时候，就会去吸毒、酗酒等等，吸毒、酗酒使人失去正念、精神失常。头晕目眩的时候，人失去了理智，不知所为，极易造作伤害他人利益的恶行，甚至造作邪淫、抢劫、杀生等等的身恶行。

目前全世界的人类因为无法控制贪、嗔、痴，而不断地造作、累积恶业，所有的恶业会确定无疑地带来恶果报，就如同食用了有毒的食物会中毒受苦一样。众生自己所遭受的恶果报之苦，是因为自己没有避免造作恶业，并非是由他人所带来的结果。

假如众生能够端正心态，修习正道，那么，想要再次获得人身，就要修习布施、持戒、禅修等等普通的善业；一些人想要投生到极其长寿的焚天界，那就要修习禅那的善业，如此才会达成目标。修习不同的善业，将会获得相对来说不同层次善趣生存地的果报。

假如心态不端正，众生必然误入邪道，造作恶业，就会遭受恶果报，堕落恶趣。而心态端正，修习善业，就会带来善果报。众生造作的善业、恶业都累积了如同种子一般的能量，遵循着因果定律：善有善报、恶有恶报。即如谚语所说，种瓜得瓜，种豆得豆。人们因为在无明、渴爱、执着等烦恼中轮回，所以反反复复地造作善业、恶业；除了睡觉的时候，烦恼心会暂时稍作歇息，醒来之后，每当在看到、听到、闻到、尝到、触到的时候，又再次反复地陷入烦恼轮转、业轮转；所有这些造作，包括了或者是污秽的行为、或者是清净的行为，虽然各种行为在因缘和合之下发生之后就过去了，但是，其中的业力却并未灭去；这种无形的业力种子累积的能量，在未来因缘和合之下将会展现出来，这是果报轮转；这其中包括两种果报：根本果报和相续果报。

过去造作的、成熟的恶业、善业，可能导致下一生堕落于恶趣中的畜生界，或者再次出生于善趣中的人界。导致生命在何处出生是根本果报，如同种瓜得瓜，种豆得豆一样不昧因果。在投生时，受孕的刹那间结生心就生起了，即：在父母的精卵结合的刹那，新生命的结生心生起，与此同时，还生起了一组相关的心所，以及微妙的色法。这是新一期生命最开始刹那生起的名法与色法。此后的刹那、刹那间，受精卵的名法与色法继续不断地生灭、生灭，这其中的色法的转起包括业生色法、时节生色法、食生色法等等。随着受精卵的生长发育，生长出头、四肢以及胎儿完整的器官，包括眼、耳、鼻、舌、身、意等六根门的净色。在出生之后，婴儿就能看到、听到、闻到、尝到、触到相对应的感官目标，还有心识的活动。从胎儿到婴儿出生，再到一生的成长过程，不断转起的是相续果报。

众生因为有无明、渴爱、执着这些烦恼，所以在轮回中不断地造业；烦恼轮转是导致业轮转的因；由于造作善业、恶业，必然要带来果报；业轮转是导致果报轮转的因。世尊佛陀开示说，众生的三轮转就是苦的轮转，轮回中能够修习善业是难得的，众生多数时间里都是在造作恶业。如果不消除烦恼，就会不停地造业、不停地承受果报，三轮转就如此这般地无法寂止：

烦恼轮转导致业轮转，业轮转导致果报轮转，果报轮转导致烦恼轮转，循环往复，永远地没完没了。

长在土地里的大树的树根，对大树的生长状态起到什么作用呢？其作用就是吸收营养，包括水分和土肥养料，以使大树枝叶繁茂、生机勃勃，这就是树根与树木生长之间的因果关系。树根吸收输送了水和养分，使大树在适当的季节生出花苞，之后开花结果。如果没有树根输送水和营养，大树怎么会生出花苞，怎么会开花结果呢？大树没有白白地结出果实，其中包含果核种子。种子可以再入土，在阳光、空气、湿度、营养等因缘适当的时候，又生长出新的果树。这是种子定律，全世界生长的树木种类各种各样，其规律是相同的，这是无可否认的事实。

如果把树木比作人，滋养树木的水分比作人的无明、渴爱、执着等烦恼，花苞和果实比作业力，种子比作果报，显然，无论造作的是善业还是恶业，都会带来业果，如同树木生出的果实里面的种子一样。无明、渴爱等烦恼之水滋润了人的五欲之乐，使之活色生香并开花结果。

经过三十多年生长的柚木大树通常会被砍掉，以便作为木材使用。在砍树的时候，首先要截断水分、养分的输送，要在地面以上的树根部位割掉一圈树皮，这样，树木不能再吸收地下的水分、养分，就渐渐地干枯而死了。

YOGI们如果想要生命不再轮回，就要精进努力地修习内观正道，以断除滋养五欲之乐的无明、渴爱等等烦恼，为此，YOGI们必须要细致认真地禅修。每当在看到、听到、闻到、尝到、触到那些悦意的感官目标的时候，都要提起正念观照觉知；只要培育起来强大的精进力、念力、定力，内观智慧就会生起；这时候，就如同根部被剥了树皮的、渐渐枯干的柚木大树一样，内观智慧将逐步地消除烦恼，五欲之乐不再被烦恼滋养，三轮转的动力逐渐被截断，最终必然会到达苦灭。

2015年1月24日

昨天，班迪达大长老开示说，每一个众生都受制于三轮转。名法与色法在互为因果地轮回流转，因与果这两方面循环往复地发生，被称为轮回（vaṭṭa）。

这种轮回过程并非是美善的，轮回的主流是苦的。虽说众生偶尔会体验到生命中那么一点点快乐，但是，那些不可靠的、潜伏着危险的快乐在无常来临的时候，立即如梦幻般化为泡影，世尊佛陀称之为坏苦（vipariṇāmadukkha）。烦恼轮转、业轮转、果报轮转就是极大之苦。

烦恼轮转主要是无明、贪爱、执着的轮转。无明的意思是指不了知四圣谛，或者，错误地了知四圣谛；众生对轮回的陋弊视而不见，颠倒地以苦为乐，渴爱五欲之乐：人们都想要看好的，想要听好的，想要闻好的，想要尝好的，想要触好的，想要活着、有生命；出生之后，执着其为“我”、“我的”。由于渴爱和邪见，众生顽固地执着“我”。

巴利语kāmupādāna的意思是，执着欲乐；diṭṭhupādāna的意思是，执着邪见。

凡夫众生都不甘于放弃执着欲乐、执着邪见。由于这些无明、贪爱、执着等等烦恼缠缚于心，众生就会造作相关的业，如果生起善念，就会修习清净的善业，如果生起恶念，就会造作恶业。当人们生起这些善念、恶念的时候，同时也生起了造业的思心所。

具足善念、善思，会造作身、语、意的善业，其所带来的必然是善果报；心存恶念、不善思，会造作身、语、意的恶业，其所带来的必然是恶果报。因为有烦恼轮转，便导致了业轮转，因为有业轮转，便导致了果报轮转。世尊佛陀开示说，三轮转并非是善的轮转，而是极苦的轮转，并用巴利语vaṭṭadukkha概括它，其意思是，轮转之苦。

那么，三轮转到底是在哪里轮转的呢？是在哪里因果相续而不断地轮转呢？

只要有众生存在，三轮转就在众生身心内发生、转起。以世间通俗的概念说，人们说有众生存在。而从究竟真理的角度来说，根本就不存在众生。在人们的概念中，所谓的众生，实质上仅仅是互为因果的名法与色法在轮回流转，巴利语称之为saṃsāra，意思是持续不断地轮回。

那么，轮回流转的名法与色法的本质究竟是什么呢？它们是一些自然发生的因缘和合的元素，包括：接受元素、撞击元素、同生元素。

这些元素在因缘和合之下生起于六根门处，包括：在眼睛看到的时候、在耳朵听到的时候、在鼻子闻到的时候、在舌头尝到的时候、在身体触到的时候、在心想到的时候，在睁眼、闭眼、眨眼睛的时候，等等，六根门处互为因缘而发生的名法与色法都不外乎这些元素。

如果分析“在看到的当下”究竟发生了什么，可以了知到：

生起的眼净色是接受元素；

生起的色所缘是撞击元素；

生起的眼识、眼触、视觉感受等是同生元素。

人们所谓的“众生”看到了、“男人”看到了、“女人”看到了，实际上根本就不存在众生、男人、女人。

同样地，在听到的当下，也没有众生、男人、女人在听到，当下发生的仅仅是这些元素的和合存在，即：

有声波撞击了耳根，声波与耳净色接触了，生起耳触，同时还生起了耳识、听觉感受，对悦意的声音生起乐受，对刺耳的声音生起苦受，对中性的声音生起舍受。耳识、耳触、听觉感受都是名法（同生元素），声波（撞击元素）与耳根（接受元素）都是色法，仅此而已。

假如把这些元素抽离掉，那还剩下什么呢？还有众生在吗？还有人在吗？所谓的看到、听到、闻到、尝到、触到、想到，在这些现象发生的当下，仅仅只是这些因缘和合存在的元素而已。

鼻子闻到的当下，鼻根处的鼻净色是接受元素，空气中的气味是撞击元素，生起的同生元素包括：鼻识、鼻触、嗅觉感受；吃东西的时候，布满舌头的舌净色是接受元素，食物的酸甜苦辣咸淡等味道是撞击元素，生起的舌识、舌触、味觉感受是同生元素，舌识了知到食物各种各样的味道，对悦意的味道会生起乐受，对不悦意的味道会生起苦受，对中性的味道生起舍受，仅此而已。

这些接受元素、撞击元素、同生元素是自然而然地发生的，这种自然而然地发生的元素，在巴利语中被称为dhātu（元素）。在触到的当下，发生的同样是这三种元素，其中身净色是接受元素，除了干燥的部分之外，身净色在全身的湿润处都存在，身识能够了知到的有地界、火界和风界的特相，例如，软、硬、粗糙、细腻，以及冷、热，或紧绷、震动、松弛等等特相，触到悦意的目标生起乐受，触到不悦意的目标生起苦受，触到中性的目标生起舍受。

在回忆、思考、计划的时候，发生的同样是这三种元素。世尊佛陀开示说，众生的意识发生在心脏内，在心脏里面循环的血液净色是心所依处色，是意门所依赖的生起之处；意门是接受元素；法所缘是撞击元素；那些除了当下真正在五根门直接接触到的目标以外的其它目标都是法所缘，这些目标包括了：好像在看到、好像在听到、好像在闻到、好像在尝到、好像在触到的目标，以及其它的目标，其中包括了某些记忆中的目标或者想象出来的目标。这时候生起的意识、意触、心理感受是同生元素。

这些元素在六根门处因果相续地发生，世尊佛陀称之为轮回（saṃsāra），这些元素是在因缘和合时，当下发生的名法与色法。名法与色法，以及三轮转，一直都在因果相续地轮回着，这在巴利语中被称为saṃsāravaṭṭadukkha，意思是轮回中的轮转之苦。

昨天，班迪达大长老以种子和果树的生长对生命的轮回做了比喻。为了使大家能够融会贯通，今天，再进一步地开示这个比喻。生长在土地上的大树，如果树根生长在有养分的泥土里，同时，还有充足的阳光、空气和水分，它就会长得枝繁叶茂；如果缺乏水分和空气，果树便无法正常地生长，甚至会枯萎死亡；如果土地干涸，种子根本都不会发芽。只有把果树的种子埋进湿润肥沃的土地，种子才会发芽，并渐渐地长成郁郁葱葱的大树，大树也会长出花苞，然后开花结果，果实成熟之后，里面就有了种子（bīja），种子落入泥土，又会再次长出一棵大树。果树就这样不断地繁殖生长。

无明、渴爱和执着构成了烦恼轮转，众生除了睡眠以外的时间，无时无刻不处于烦恼之苦中。为什么呢？因为众生基本上都不了知身心内生起的名法与色法是苦谛，所以，没有修习四念处内观智慧禅修，众生就自然地生起烦恼，并对其视而不见，麻木不仁地造业。

在无明黑暗之中生活，众生不识真相，颠倒是非，全天候地处在渴爱、执着五欲之乐中。只要没有修习正道，无论是谁，无论是社会地位怎样高或不高的人，无论是穷人、中产、还是富人，无论是有知识、没有知识的人，无论是男人、女人，众生一直都处于无明之中。假如以一秒钟生起一次无明计算，一分钟则生起六十次无明，一个小时会生起三千百六百次，一天二十四小时，那半天是多少次呢？每一天累积起来的无明次数已经十分庞大，一年累积的无明就是不可计数的厚度，这是众生的无明、愚痴之厚（mohapātāla）。

闻名世界的中国长城跨越了万山叠嶂，如果把中国长城绵延万里的长度算作厚度，也远远比不上无明之盖的厚度。无明有多厚，渴爱就有多强烈，渴爱有多强烈，执着就有多顽固。众生在无明、渴爱、执着等烦恼中不断地轮回造业，业轮回不断地导致永无休止的果报轮回。众生在这三轮转中饱受着言之不尽的煎熬之苦。

轮回中的众生造作的恶业，在经典中被划分为十种，其中包括：

三种身恶业：杀生、偷盗，以及各种各样的邪欲乐；

四种语恶业：妄语、两舌、恶口、绮语；

三种意恶业：贪恶念、嗔恶念、邪见。

邪见，是指不依正见的错见；认为没有因果，认为修习善业不会带来善果报，造作恶业不会带来恶果报。其中包括一些人持有断见（ucchedadiṭṭhi），认为自己无论做什么，都不会产生果报，人死后就一了百了；还有人持有常见（sassatadiṭṭhi），认为有永恒的我存在。

这些就是众生造作的身、语、意方面的十种恶业。

众生对造作十恶业将带来恶果报根本没有先见之明，有意无意都会造业，一生一生地在颠倒梦想中生死轮回。多数众生以恶为善，认为贪爱是善的，认为能够随心所欲地获得自己想要的邪欲乐就是极乐，这被称为精通邪道（micchāpaṭipattivijjā）。

事实上，只要造作了恶业，就会带来恶果报。只要没有远离烦恼，就会造作各种恶业；只要造作了恶业，最后必然会带来各种恶果报。所以，自己所遭受的各种善恶果报并非是他人带来的，而是自己继承了自己业的遗产，自己是自己遭受的果报的始作因者。如此，以因果定律追根究底、展望未来，会显然地明了，如果众生不修习可以到达寂静之处的八正道，就会走上邪道；在无明、渴爱、执着等烦恼的鬼使神差之下，走上随心所欲地造作杀、盗、淫、妄等等恶业的邪道，堕落于流浪生死的不归路。

不持五戒，将受制于最粗重的无明、贪爱、执着等等烦恼。一个随心所欲的人，只要不修习四念处内观智慧禅，就难以克制缠缚于心中的烦恼，心中渴望满足五欲之乐，想要看好的，想要听好的，想要闻好的，想要尝好的，想要触好的。很多人为了达到自己的目的不择手段，甚至敢于冒天下之大不韪，造作违法犯罪之事。

没有修行的人，心中必然是常存恶念的，会不断地造作意恶业。如果懂得修习内观正道，善于控制心，就能够避免造作意恶业，倘若心不受控制，就必然会造作意恶业，内心难以安宁清净。假如仅仅是善于修习禅定，虽然能够暂时地镇伏烦恼，获得一时的心清净，但是，如果没有修习八正道，没有开发增长内观智慧，潜伏性的烦恼种子就无法被彻底根除。只要存在烦恼种子，YOGI就要为了铲除它而修习内观正道，如此一来内观智慧得以开发增长，将会如实知见到互为因缘而发生的名法与色法的本质实相，如实知见到无常、苦、无我的实相；当道智生起的时候，将会铲除潜伏性的烦恼种子。

修习内观正道，就是在修习八正道，八正道包括戒学、定学、慧学的修习。世尊佛陀所教导的戒学、定学、慧学，能够分别消除粗重的、中等的、微细的烦恼。反之，如果没有修习戒学、定学、慧学，没有修习八正道，就无法根除烦恼的种子，那么，三轮转就会没完没了地轮转。

那些不知道要像现在这样修习四念处内观正道的人，以及虽然知道内观禅修正道，却没有亲身实践的人，不论是谁，只要还没有修习内观正道，没有按照内观正道的方法——目标生起，当下观照，时刻警觉，持续精进——来练习观照目标，就是没有修习八正道的人，那么，三轮转就永远轮转不止，这是确定无疑的。

缺乏戒、定、慧三学的训练，烦恼轮转将永不停止地轮转，这其中包括：粗重的违犯性烦恼轮转、心中生起的缠缚性烦恼轮转、如种子般的潜伏性烦恼轮转。只要有烦恼在轮转，就会造作善业、恶业，因为造了业，生命就会出生于善趣、恶趣。只有修习八正道，YOGI才能最终使三轮转发生寂止。

了知了修习四念处内观智慧禅的方法，就了知了修习八正道的方法，习禅人要做到恭恭敬敬地、细致认真地、持续不断地禅修，与此同时，也是修习了戒、定、慧三学。在内观智慧成熟的时候，最终消除烦恼轮转；烦恼轮转寂止的时候，就不再有业轮转；业轮转停止了，就不会再出生到善趣、恶趣。

修习八正道，将会使三轮转彻底寂止。时时刻刻修习八正道，戒、定、慧三学的功德将会圆满成就，最后，彻底铲除粗重的违犯性烦恼、中等的缠缚性烦恼、微细的潜伏性烦恼。截断了水土养分的供给，哪里还会再生长大树？没有大树，怎么会有果实？没有果实就没有种子了。

修习内观正道的YOGI，为了铲除潜伏性烦恼的种子而精进努力。这就好像没有继续给树木提供水土养分和阳光氧气一样。昨天说过，采伐柚木大树时，要在树根部位割掉一圈树皮，断供水土养分，枯干树木主干。同样的道理，自己修习戒、定、慧三学的功德、修习八正道的功德，将使无明、渴爱、执着等烦恼轮转不再继续轮转，不再继续造业，不再造业就不再有果报。三轮转不断轮转的动力枯竭，最终寂止发生。

没有做到恭恭敬敬地修习八正道，三轮转就会永远不停地轮转；恭恭敬敬地修习八正道，三轮转最终将会彻底寂止，到达无苦。恭恭敬敬地禅修的人，就是这样获得殊胜的、无价的利益的。

2015年1月25日

今天，班迪达大长老再进一步地开示，YOGI持续修习八正道，三轮转将会寂止。

人类最重要的身体器官就是头，如果头被砍掉了，身体其它部分都不得动弹，人就死了。在三轮转的相互推动之中，烦恼轮转是最关键的，它就像人类的头颅，其它两个轮转——业轮转和果报轮转，可比喻为身体的其它部分。身体的手、脚、肝、肾、心脏等器官都可以通过器官移植手术来替换，生命还能延续。但是，头颅坏了却不能通过做移植手术继续活命。头掉了之后，生命就彻底结束了。

只要烦恼还在轮转，众生就仍然会造业，业轮转将会延续，果报轮转也不会停止，生命也将继续轮回。由于无明、贪爱、执着等烦恼种子没有被彻底铲除，三轮转就像永动机一样轮转不止，新的生命便相续不断地出生轮回。假如铲除了无明等烦恼，烦恼轮转寂止了，接下来业轮转、果报轮转也将随即发生寂止，最终解脱生命轮回。

铲除无明等烦恼的方法，就是修习八正道。首先，YOGI必须要持戒圆满，出家众要圆满地修持出家众的戒律，在家众要圆满地修持在家众的戒律，持戒圆满时，即达到戒清净。在戒清净之后，通过禅修达到心清净。通过止禅的修习，或者，通过纯观禅的修习，都可以达到心清净。来到禅修中心的YOGI，通过实践四念处内观禅修，将会达到内观禅那，这是以纯观禅的方法达到心清净。通过激发精进力，瞄准目标，紧紧密密地观照每一个当下生起的目标，随着精进力、念力、定力的不断增强，YOGI将会获得内观禅定。

在初初习禅的时候，定力不足，心受制于五盖恶法。经过反反复复、精进地观照目标之后，定力将不断地提升，直至远离五盖，达到心清净。目前YOGI自己都有同样的体证。当刹那、刹那的心清净达到一定程度之后，YOGI如实知见到名法与色法各自的特相，觉悟到了名法是一类法，色法是另一类法，清清楚楚地分别出了名法与色法彼此互不混淆的特相。觉悟了名色分别智的时候，就消除了“我见（attadiṭṭhi）”。

“我见”就是指认为每一个众生都有一个“我”在主宰自己的生命。消除了我见，就意味着邪见脱落了。身心里面并没有一个“我”，真实存在的仅仅是名法与色法而已，这就是见清净（diṭṭhivisuddhi）。随着定力的进一步提升，YOGI将如实知见到名法与色法互为因果而发生的本质实相。例如，因为有了心动念，才会发生相关的身体动作；因为色法的生起，导致相关的名法生起，等等。精进习禅的YOGI，很快就会了知到，名法与色法之间互为因果的关系。YOGI觉悟到缘摄受智。

YOGI十分确定，这副身心在过去生也同样是互为因缘而发生的，因为，YOGI如实知见到了当下生起的名法与色法是互为因缘而发生的本质实相，YOGI不再怀疑，未来要发生的名法与色法现象，必然亦复如是——互为因缘而发生。在如实知见了自己生命过程的本质实相之后，就理解了其他众生也是同样的生命过程。

没有修习内观禅修的人认为，是神通广大的创造者创造了世界和众生。在YOGI觉悟了缘摄受智的时候，那些不符合事实的观念便随之脱落，YOGI远离了疑惑，达到度疑清净。

这时候，真正的内观智慧尚未生起，但是，基本的智慧已经具有了。在此基础上继续精进习禅，将会开发增长内观智慧。现在那些恭恭敬敬习禅的人，在一周内就能够开发出这些基本的智慧，或者，一些人需要两周的时间，假如在一周、两周内还没有开发出这些基本的智慧，说明他并不珍视修习四念处内观智慧禅的价值利益。

在觉悟缘摄受智的时候，YOGI如实知见到了名法与色法各自的特相。

色法的特相包括：硬、软、流动、粘性、湿润、凝结、热、暖、冷、轻、坚挺、紧绷、运动，等等；

名法的特相包括：对目标的识知，即：在看到、听到、闻到、尝到、触到、想到发生的时候，分别生起的眼识、耳识、鼻识、舌识、身识、意识等六识。

这些是能够被显著地了知到的名法与色法的特相。继续精进地观照目标，YOGI将会觉悟到，六根门处的名法与色法在生起之后，立即就灭去了，即：

看到时，眼识生起之后就灭去；

听到时，耳识生起之后就灭去；

闻到时，鼻识生起之后就灭去；

尝到时，舌识生起之后就灭去；

触到时，身识生起之后就灭去；

了知到，腹部膨胀之后就灭去；

了知到，腹部回落之后就灭去；等等等等。

YOGI已经显著地了知到名法与色法的特相，这些特相在生起之后，即刻灭去，才刚开始，即刻就结束了。YOGI如实知见到名法与色法快速生灭的现象是普遍发生的，生灭无常就是名法与色法的共相，如实观照当下发生的这些不断生灭、生灭的现象时，有的YOGI会觉悟到无常相最显著，有的YOGI会觉悟到苦相最显著，有的YOGI会觉悟到无我相最显著。还有时候，YOGI没有了知到生灭的现象，而是仅仅了知到名法与色法的特相而已。

最终，YOGI将觉悟到没有一个“我”存在，身心现象并非是什么好的、令人快乐的事物。每一个当下实际发生存在的仅仅是名法与色法而已，名法与色法是无常的、苦的、无我的，这就是名法与色法的行相（ākāra）。了知到互为因缘而发生的名法与色法最完整的行相，就是最初的内观智慧。

如实知见到了名法与色法的无常、苦、无我的本质实相，YOGI不再执着颠倒想，不再执着常、乐、我。继续深入地习禅，YOGI将如实知见到每一个当下发生的名法与色法都是在快速生灭的，当下生起之后，就在当下灭去，当下生起、当下灭去，旧的灭去、新的生起，旧的灭去、新的生起。这时候，YOGI会看到殊胜的光明，并对每一个当下身心内发生的生灭现象都清清楚楚、了了分明。

在越来越多地体验到殊胜的法喜、轻安等善法的时候，YOGI不再感到禅修是无聊的工作，而是会更加勇猛精进地习禅。在智慧生起的时候，就脱离了无明，如同光明出现，黑暗就消除了一样。在正见生起的时候，邪见就消除了，这被称为断除无明之首。

无明不存在，就解脱了渴爱，没有渴爱，就无可执着。在开发增长了名色分别智之后，YOGI消除了邪见，不再执着我见，这是多么殊胜的利益。烦恼之首消除之后，其他的烦恼都将偃旗息鼓，烦恼轮转就止息了。

每一个当下具念地观照目标，就远离了恶业，也没有造作那些会带来在善趣轮回的果报的善业。每一个当下的观照觉知，都不再促进业轮转，业轮转止息的时候，果报轮转也止息了。所以，内观禅修能够止息烦恼轮转、业轮转、果报轮转。

实际上，内观禅修就是在修习戒正道、定正道、慧正道，到达生灭随观智的时候，YOGI继续深入精进地习禅，精进力、念力、定力越来越增强，定力有多强，觉知力就有多清楚，观照能力越来越娴熟的时候，即使不再额外地激发精进力，心也能够自然地到达目标，强大的念力将使心越发紧密地贴住目标，心越是贴紧目标，对目标的了知越是全面完整。

YOGI将了知到目标生起之后的始（生）、中（住）、后（灭）三个过程，其中最后灭去的阶段会越来越显著地被觉知到，当定力强大到一定程度的时候，如实知见到目标与觉知的心在成对、成对地灭去、灭去，就好像花式游泳的两个人手拉手地同时跳入水中一样，两个人成对、成对地入水、消失，YOGI非常清楚地看到了灭去。

此前，YOGI仅仅清清楚楚地了知到当下目标的生灭，这时候，却是清清楚楚地了知到灭去，不仅仅目标在生起之后灭去，观照觉知的心与当下的目标是成对、成对地在灭去、灭去的。反反复复地返观（paṭivipassanā），对于目标与了知的心成对、成对地在生灭、生灭的现象，是清清楚楚、了了分明的。

这时候，YOGI一心专注于目标之上，身体、手、脚等形状已经消失，了知到的仅仅是名法与色法的特相而已，所谓的众生、人、男人、女人，都不存在，究竟存在的只是当下的名法与色法而已。了知到目标的本质实相，对目标的不了知（无明）就不存在；了知的心生起，就消除了不了知的心；无明、渴爱、执着等烦恼在具念观照的当下不再有生起机会。

智慧在当下生起时，无明等烦恼轮转就止息了，如同光明出现黑暗就消失一样。没有烦恼，就不会造业，包括不再造作使新生命出生的善业和不善业，不再有业力，就不会再有相关的果报和生命轮回。业轮转不停止，果报轮转必然要转起，带来新生命的出生。以世尊佛陀教导的内观方法修习八正道，最终三轮转将会发生止息，在巴利语中称之为Vivaṭṭa（离轮回）。这个当下的善业被称为Vivaṭṭagāmikusalaṃ，意思是，离轮回的善业。

离轮回，就是达到了寂止、寂静。世尊佛陀使用的巴利语santi是最贴切的，意思是，渴求的欲望寂止了，一切都寂静了。能够达到寂静意味着：

令心动荡的贪欲不再有机会生起；

令心动荡的嗔恨不再有机会生起；

令心不安的愚痴不再有机会生起。

铲除了贪、嗔、痴，即是铲除了不善心之根。一秒钟观照一次，寂静发生一次，观照两次，寂静发生两次，持续观照一分钟，贪欲等烦恼将达到寂静六十次，世尊佛陀称这种寂静为santi。

内观禅修过程中实际发生的是tadaṅgasanti，意思是彼分寂静。当内观智慧生起的时候，无明、渴爱、执着寂静了，或者说，贪爱等烦恼都在那个观照的当下寂静了。虽然烦恼还没有彻底地达到寂静，但是，只要在每一个当下生起清晰的内观智慧，就即时地消除了这些烦恼，心达到了彼分寂静（tadaṅgasanti）。

从这时候开始，如果再继续深入地禅修，YOGI将顺序地证悟坏灭智、怖畏智、厌离智等等内观智慧，即使目标更加微妙微细，YOGI也能够轻松自如地观照，内观智慧将会趋于成熟，并会很快到达涅槃城门口。这些迈向涅槃城门口的内观智慧，都称为彼分寂静（tadaṅgasanti）。

被称为彼分寂静（tadaṅgasanti）的内观智慧成熟的时候，意味着烦恼寂静了：

因为持戒清净了，违犯性烦恼寂静了；

因为精进力、念力、定力提升了，缠缚性烦恼达到了彼分寂静；

因为内观智慧逐阶递升，潜伏性烦恼的种子达到了彼分寂静。

每一次观照目标，YOGI都是在修习戒、定、慧三学，换句话说，YOGI如实观照当下生起的身心现象，就是在修习八正道，八正道也被称为前行道，修习八正道成就时，将会开启圣道，这就是真实不虚的正道。

在圣道开启之前，要修习前行道，开发增长内观智慧，最终烦恼轮转、业轮转、果报轮转将发生止息。在三轮转最终止息之前，YOGI会体悟到彼分寂静，不断地累积彼分寂静，最终将到达究竟寂静（accantasanti），究竟寂静才是真正的寂静。YOGI体证到了观照觉知的心与所缘双双发生了止息，觉知到名法与色法生灭之流发生停止的当下，生起了道智、果智，这个当下被称为究竟寂静（accantasanti）。在不断地累积彼分寂静达到圆满成就的时候，必将会发生究竟寂静。

现在世间存在一些人以为，仅仅凭着某种信仰，比如，只要相信天主，自己就可以得救；人们相信，梵天中有一个永恒万能的天主，能够拯救世人，他可以使世人升入梵天，获得幸福寂静。这种信仰并没有鼓励大家通过修炼自己而使生命得到提升，而是把一切交给天主即可。这是在世间存在的、由某些人世袭认可的一种寂静，世尊佛陀称之为施予寂静（sammutisanti），sammuti的意思是，授权的，批准的。要获得所谓的施予寂静，并不需要系统的修行方法，只要相信即可获得。施予寂静仅仅是施设的概念而已，并非真实存在的。

世尊佛陀开示的三种寂静是：彼分寂静，tadaṅgasanti；究竟寂静，accantasanti；施予寂静，sammutisanti。

YOGI必须要修习内观禅修，不断地累积彼分寂静。在累积了足够的彼分寂静之后，最终即会到达究竟寂静，这时候，YOGI无论如何都不会再接受施予寂静等邪见。在当今时代，树立正见是非常重要的。

在彼分寂静圆满成就时，或说内观智慧圆满成就时，便到达了究竟寂静。那时候，原本没有根除的烦恼，特别是导致堕落恶趣的、极度顽固的贪爱、嗔恨、愚痴等，将一次性大幅度地被铲除，YOGI远离了极度的贪、嗔、痴的同时，也远离了与之相关的邪见。

YOGI生起了正见，就不会在名法与色法之上，再执持我见，不会执持有创造者等等的邪见。如同光明消除黑暗一样。觉悟到真实存在的因果法则，觉悟到彼分寂静和究竟寂静的存在，YOGI消除了疑惑（vicikkica）。疑惑与愚痴（moha）是成对的；邪见（diṭṭhi）与贪（loba）是成对的；消除了贪，就远离了邪见，或者，邪见脱落了，也就消除了贪爱；同样地，消除了疑惑，也不再有愚痴，愚痴不在，也就没有了疑惑。YOGI一次性、成双成对地清理干净了这些烦恼。当然，最初生起的道智并没有彻底根除烦恼，只有在觉悟阿罗汉道果的时候，才能够完全彻底地根除愚痴等烦恼。

修习八正道，增强了信心，YOGI相信以四念处内观禅修的方法禅修，最终一定能够使烦恼寂静。在了知了正道的同时，就不会再步入非道，不再执着修习苦行，不吃、不喝、不睡，并不能消除烦恼。YOGI也不会执着地认为，只要相信梵天，自己就可以被拯救。不再相信所谓的不经过系统正确的正道修习就能够远离烦恼。

修习八正道一定能够达到寂静，这是YOGI在实践禅修之后生起的信心。觉悟须陀洹道果的时候，才是真正地觉悟了永不退转的正道，自此便永远不再踏上邪道。轮回中累积的厚重的贪、嗔、痴烦恼，被智慧克服了，道智彻底地清理了最低级的贪、嗔、痴烦恼，击碎了烦恼的厚石板，那些过去造作的导致堕落的贪、嗔、痴，将无法再带来堕落的果报，YOGI也不会再造作导致堕落恶道的严重的贪、嗔、痴恶业。

须陀洹道智生起之后，生命中轮回的次数也大大缩减，最多再在人界、天界往返七次，轮回之海已经干涸，换句话说，须陀洹圣者得到了生命的安全保障。没有觉悟须陀洹道果，以后必然会继续受制于三轮转之苦，生命将永远轮回，看不到苦的尽头。觉悟须陀洹道果之后，生命轮回便有了尽头。大家要了解这些殊胜的利益。

如果不修习八正道，没有累积彼分寂静，没有觉悟究竟寂静，那么，贪、嗔、痴烦恼依然厚重，烦恼常常会在无法控制的时候爆发出来。有时候，经过努力，能够在心中控制住这些烦恼，使贪、嗔、痴暂时地止息下来。有时候，心难以控制之时，会爆发出违犯性烦恼，造作身、语、意的恶业。轮回中，贪、嗔、痴烦恼的种子就是这样潜伏地存在着。

在觉悟须陀洹之后，虽然已经根除了最粗的烦恼，但是，依然还有剩余的烦恼。最粗的烦恼即是：邪见、疑、以及最粗重的导致堕落恶道的贪、嗔、痴。虽然还会有微细的贪、嗔、痴种子，但是，须陀洹不再造作能够导致堕落到没有幸福快乐的恶道的恶业，永远关闭了恶道之门。须陀洹的生命得到了保障。

YOGI修习四念处内观禅，这一生将成为名副其实的人、成为具有人类心态的人，并在具有了人类智慧的基础上，成为获得超凡智慧的人。YOGI不仅这一生有了保障，下一生都有了保障。世间只有世尊佛陀是能够教导众生通过修习解脱苦的方法而带来安全保障的人，这样的保障并非是言而不实的，而是有根有据切实可以获得的。有信心的人就应该来禅修试试看，一周之内就会有很突出的体验，更不要说两周。假如禅修一个月还没有突出的体验的话，说明他信心不足，或者虽然有信心，但是，并没有做到恭恭敬敬地、细致认真地习禅。

2015年1月26日

昨天，班迪达大长老开示，一个人要获得心清净，应该首先圆满戒清净。在修习持戒清净之后，再通过修习四念处内观智慧禅，逐步达到心清净、见清净、度疑清净等七清净。班迪达大长老适当地开示了内观智慧的开发增长次序，包括从名色分别智开始到生灭随观智成熟阶段期间，内观智慧不断递升的过程。再接下来逐步递阶的内观智慧，还包括坏灭智、怖畏智、过患智，等等。

班迪达大长老并没有根据经典教理详细叙述各阶内观智慧，为什么呢？因为，在YOGI密集禅修期间，进行名相繁多的教理开示，恐怕YOGI会偏重理论而沉溺于思考，反倒会成为禅修的障碍。

觉悟生灭随观智之后，内观智慧将会不断地递升，这方面的相关教理只要大概了解即可。最重要的，YOGI应该要了知将要觉悟的道智、果智，在内观智慧成熟的时候，会觉知到被称为生死轮回（pavatta）的名法与色法生灭之流，从其流动的状态消失，转而发生了寂止，这个名法与色法生灭之流发生寂止的当下，被称为解脱生死轮回（apavatta），这就是体证涅槃。

最初见证涅槃的时候，生起了第一个道智，被称为须陀洹道智（sotāpatti maggañāṇa），道智刹那间生灭之后，下一个刹那便生起了须陀洹果智（sotāpatti phalañāṇa）。内观正见成熟之后，自然会生起道正见、果正见，随之生起省察正见，这三个正见并没有特别专门的修习方法，也不需要特别专修。

经典开示说，证悟须陀洹道果的圣者，会获得七项主要的功德利益。

第一项利益，使无尽的生命轮回之苦海干涸了。

那些原本不曾禅修的人，没有体证过道智、果智，烦恼也没有被根除过，众生无力挣扎，随业浮沉于生命轮回的苦海。如今，YOGI来到禅修中心，遇到世尊佛陀的教导，依止了善知识，并根据佛法经典的教导，精进地修习四念处内观智慧禅。从培育心清净开始，内观智慧将不断地开发增长直至成熟。在证悟须陀洹道果的时候，就会卸下那些沉重的，能够导致堕落恶道的烦恼包袱，包括：

有身见（sakkāyadiṭṭhi）、疑（vicikiccha）、戒禁取见（sīlabbata-parāmāsa）。

须陀洹道智铲除这些烦恼的同时，还击碎了与这三种烦恼相互纠缠的、粗重的贪、嗔、痴烦恼硬核。须陀洹圣者彻底解脱了四恶道的轮回。四恶道包括：

地狱道（niraya）、畜生道（tiracchānayoni）、饿鬼道（pettivisaya）、阿修罗道（asurakāya）。于四恶道中的众生因缺乏福德，少受诸乐，不行诸善，而了无解脱的因缘。

须陀洹圣者在人界和天界的出生，最多不再超过七次，之后，便不再出生，永远地解脱了生命轮回。须陀洹道智生起，使原本无始无终地在轮回的名法与色法生灭之流的长度，缩减到有限的几次生命轮回，极大地弱化了烦恼轮转、业轮转、果报轮转等无尽的三轮转之苦。这是非常殊胜的功德。

第二项利益，新生命的出生最多再发生七次，之后将永不再生。

一个新生命出生之后，想永葆青春，但是，他必然要渐渐衰老；想永远健康，但是，他必然要经历病痛的折磨；想永生不死，但是，他必然要被死亡逼迫。因为有了身体，就要遭受身体的痛苦，因为有了心，就要遭受精神的痛苦。当失去亲人的时候，要遭受悲痛之苦，当失去财富的时候，要遭受失落之苦。人的一生，快乐之事少之又少，痛苦之事却言之不尽，正如俗语所言，人生在世，不如意事常八九。尽管苦不堪言，众生依然喜爱拥有生命。

如果把新生命的出生断绝了，随着生命而来的一切苦都将不复存在，正所谓皮之不存毛将焉附。须陀洹圣者已经铲除了导致堕落四恶道的恶业，彻底地解脱了四恶道的轮回。最多再来人间和天界出生七次之后，即将永远解脱生命轮回。

第三项利益，永远地关闭了四恶道之门。

如果没有禅修，众生不会觉悟须陀洹道智，四恶道之门将一直敞开。因为恶道之门敞开着，过去生累积造作的不善业，在因缘成熟之时就会堕落下去。因为恶道之门一直敞开着，即使不算过去生的恶业，只算今生累积造作的恶业，也足以使自己堕落四恶道。只有在修习内观正道之后，觉悟须陀洹道智，四恶道之门才会自动关闭。

第四项利益，觉悟须陀洹道智的圣者，获得了七种圣财。

这些圣财是：

一、信财，二、戒财，三、惭财，四、愧财，五、闻财，六、舍财，七、慧财。

在须陀洹道智生起的当下即获得了这些圣财，这些财富即刻呈现于面前，宛如自己亲眼所见一样，清清楚楚、真真切切。获得了这些圣财的圣者即成为了“富人”。当然，这些财富并非是物质的，而是比物质财富更加重要的精神财富。

行于正道才能到达正确的目的地。修习了前行道，开启了圣道，体证了涅槃，须陀洹圣者已经明白，自己因为沿着内观正道修习，最终获得了这些利益。须陀洹圣者坚信，坚定地踏上内观正道，就不会再误入歧途，这实在是令人赞叹。

第五项利益，永远脱离了八邪道。

与八正道相背离的是八邪道，其八个道支是：邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定。须陀洹圣者开启了导向涅槃的八圣道，永不退转。显然，凡夫一旦误入邪道，就会危机四伏，常遇危险和敌人，任何人，步入了八邪道之后，都无法脱离各种危险和敌人，如果谁不信，就自己去试试。

第六项利益，征服了内在的和外在的敌人。

须陀洹圣者的内心坚定于正道，行于正道即远离了危险和敌人。所谓敌人分两种，一种是内在的敌人，一种是外在的敌人，所谓内敌，是指贪、嗔、痴等烦恼敌，包括粗重的违犯性烦恼、中等的缠缚性烦恼、以及微细的潜伏性烦恼，巴利语vera的意思是，敌意。烦恼是潜伏在内心里面的敌人，被称为烦恼敌，巴利语为kilesavera或akusalavera，这些内敌是离自己最近的敌人。内敌是非常可怕的，但是，无知者无惧，多数人缺乏这种意识，根本不知道内敌有多可怕。

巴利语puggala vera的意思是外在的众生敌，人与人之间会成为怨敌，以及在森林里危险的动物也是潜在的敌人，外敌还包括其他可见的与不可见的众生敌。凡夫生存于危险和敌人之中，而须陀洹圣者则远离了一切危险和敌人，这真是善哉！

  1. 利益，成为了佛陀真正的儿女。

儿女如果听从父母的教导，才会乖巧又有智慧，成为孝顺贤善的儿女。父母生育了孩子但不教导，或者，儿女并不服从父母的教导，儿女就成了不孝逆子，桀骜不驯，道德堕落。如今YOGI已经获得了人身，并且遇到了佛法，佛子们能够听从世尊佛陀的慈悲教导，恭恭敬敬地实践佛法，就会获得殊胜的利益，远离内在的危险和敌人，直至最终彻底地消除烦恼。须陀洹圣者成为了真正的爱法之子、爱法之女。换句话说，修习了内观正道，觉悟了须陀洹道果，须陀洹圣者成为了世尊佛陀真正的儿女。

上述这些是YOGI在生起须陀洹道智之后，获得的最主要的利益。实际上，须陀洹圣者获得的功德利益远远不止这七项，而是获得了数之不尽的功德利益。YOGI们按照佛陀的教导实践佛法，已经步入了光明的内观正道，到达了生命的安全之处。在获得了殊胜的出世间利益的时候，佛子们心中对亲如慈父般的佛陀，会生起怎样的恭敬和感恩之心呢？

YOGI修习了基础道、前行道，内观智慧逐级地开发增长，最终，内观智慧圆满成就的时候，将见证到无止无息的名法与色法生灭变化之流（pavatta）发生了双双止息（appavatta），不断生灭的色法目标脱落了，觉知色法的名法也同时寂止了，道智生起。假如没有觉悟须陀洹道智，粗重的贪、嗔、痴一如既往地潜伏在心中，心也无法脱离与这些贪、嗔、痴相互纠缠的其它烦恼污染。

觉悟了须陀洹道智，就完全彻底地击碎了那些最粗重邪恶的、导致堕落恶道的贪、嗔、痴烦恼硬核，步入了圣道，道心将永不退转，未来的生命将永不堕落。虽然一些微细的贪、嗔、痴依然存在，但是，须陀洹圣者已经彻底地远离了那些非常粗野的、邪恶的、伤害他人的违犯性烦恼。

贪、嗔、痴是一切不善烦恼之根，在凡夫的一生中，常常会生起极度的贪心、极度的嗔心和痴心，当一个人不了知身心的本质实相的时候，会自然生起欲贪，甚至于生起极度自私自利的贪心，有时候会生起嗔心，甚至会生起难以控制的极度的嗔恨，凡夫没有意识到无明、痴心一直存在于心中，当然，暂时地无知要好过顽固地执持邪见。

有一种与贪心同时存在的邪见——执着“我”，认为每一个众生都有“命我（jīva atta）”，这是邪见之一，同时，认为天上有一个最大的“梵我（parama atta）”在掌控“命我”，命我是梵我的一部分，梵我对命我有生杀予夺之力，等等。这些认知都是邪见（micchā-diṭṭhi）。执持这些邪见时，就不能了知正见，而且会怀疑正见。执持邪见者心中无法确定，到底这个是真理，还是那个是真理，这就是疑惑。没有树立正见，就会产生疑惑（vicikiccha），这是非常不善之烦恼。

如果自己心智迷糊，缺乏正见，就很容易被花言巧语的人误导，会相信修习某些宗教仪式或修习某些苦行，能够导向解脱。戒禁取见（sīlabbata-parāmāsa）使人以修习不正道为正道。因为走上了不正道，不仅使自己受尽折磨，无法解脱，最终，还将导致生命堕落。

须陀洹圣者已经远离了所有不正道，只会沿着八圣道继续修行下去，行于正道永不退转。生起的须陀洹道智不仅击破了坚固的贪、嗔、痴烦恼硬核，还铲除了与贪相纠缠的邪见，这主要包括有身见（sakkāyadiṭṭhi），经典开示说，

Santo kāyo sakkāyo.

意思是，在当下生起存在的身称为有身。

现在有开示佛法的声音撞击耳净色，大家可以清清楚楚地听到；耳净色是色法的聚集，被称为色身，巴利语为rūpakāya；声波也是色法的聚集，是色身（rūpakāya）；生起的耳识、耳触等是名法的聚集，被称为名身（nāmakāya）；这些名身与色身在当下显著地发生着，对于当下发生的色身和名身的集合，世尊佛陀称之为sakkāya，意思是，生起存在的身。

那么，有身见（sakkāyadiṭṭhi）是在哪里生起的呢？就是在“存在的身”之上生起的，众生执着当下生起存在的身（色身和名身）为“我”。如果没有如实观照每一个当下生起的色身和名身，就不知道它们仅仅是名法与色法而已，不了知身的本质实相，就会执着地认为当下“生起的身”就是“人”“众生”“我”“男人”“女人”，有身见（sakkāyadiṭṭhi）就是这样生起的。此外，一些人还会执着地认为，在“男人”“女人”的身体里面，有一个命我（jīva atta）存在。众生在“存在的身”之上，执着地认为有“我”、有“命我”，这些就是邪见。

须陀洹道智生起的当下，这些邪见就彻底地脱落了。YOGI在生起名色分别智的时候，就如实知见到了，在名法与色法之外根本没有一个“人”“众生”“命我”存在，当下发生存在的仅仅是名法与色法而已。在清清楚楚地了知到当下只有“生起存在的身”的时候，暂时地消除了邪见（我见）。在须陀洹道智生起的时候，才算是彻底地根除、脱离了有身见。根除了有身见的时候，与有身见纠缠在一起的贪心也彻底地被破除了。

想要彻底地根除有身见，YOGI必须按照正确的方法禅修直至生起道智。如果不知道正确的方法，就无法按照正确的方法禅修。首先，应该按照“目标生起，当下观照，如实知见，名色特相”这个正确的方法，观照觉知当下生起的目标。不了知禅修方法，就是痴，了知了禅修方法的时候，就远离了痴。然而，即使了知了正确的方法，却并没有按照其方法实践禅修，还是不能如实知见到名法与色法的本质实相，也不能根除有身见。

在听经闻法之后，按照正确的方法实践禅修，才能够如实知见到当下生起的色身和名身就是当下“生起存在的身”。如实知见的智慧生起，便消除了无明，YOGI不会再对当下生起的目标究竟是什么而感到模模糊糊不清楚。清清楚楚地了知目标的当下就消除了疑惑。

一个人如果能够听从佛陀的教导，按照内观禅修的方法正确地修习戒、定、慧三学，身、语、意三方面的行为将逐步获得清净。当内观智慧成熟，生起道智的时候，智者将不会再执着戒禁取见，不相信实践所谓的宗教仪式或修习外道的苦行能够获得身、语、意的清净和解脱。智者也不再执着于“只要相信上帝就能够得救”等等外道的说法。智者抵达了安全之处的时候，将会只修习内观正道，完全彻底地摒弃了所有邪道。

觉悟了须陀洹道智，一个人就彻底地根除了我见、疑和戒禁取见，同时击碎了与之盘根错节的、粗重的贪、嗔、痴的烦恼硬核，道心生起，将永不退转。过去大家并没有修习内观正道，所以，烦恼便一直伴随着无尽轮回中的生命直至今生。如今，习禅人修习了前行道，就有希望在内观智慧开发培育成熟的时候，生起圣道智、圣果智，从而，一次性彻底地排除这些生命中从未脱离的、根深蒂固的烦恼毒素。

2015年1月27日

昨天，班迪达大长老开示，一个人证悟须陀洹道果之后，最主要的功德是击碎了最粗重的贪、嗔、痴烦恼硬核，并彻底地根除了有身见、疑、戒禁取见等烦恼结，而在过去的生命中，从未曾破除过贪、嗔、痴等烦恼。如果说自己在生命轮回中曾经误入歧途，修习过各种外道，那无疑地遭受过不必要的痛苦。如今，在觉悟了须陀洹道果之后，坚实地步入了正道，永远地脱离了邪道，这一点在须陀洹圣者心中是十分清楚的。

根据世尊佛陀经典的教导，无始无终的生命轮回，本质上就是名法与色法生灭之流在持续不断地轮回。众生被无明系缚在烦恼轮转、业轮转、果报轮转等三轮转中难以解脱。三轮转到底是在哪里轮转的呢？它们就在六根门处轮转，在看到的当下、在听到的当下、在闻到的当下、在尝到的当下、在触到的当下、在想到的当下、在弯曲伸展四肢的当下、在弯腰直腰的当下，在提脚、推脚、放脚的当下，在睁眼、闭眼、眨眼睛的当下，在名法与色法的生灭之流中，三轮转在无休无止地发生着。

众生纠缠于三轮转的大苦之中，生命沉浮于黑暗的轮回大海，四下了无着落。只有在觉悟须陀洹道果的时候，以须陀洹道智的威力之剑，刺破无明黑夜，刹那间，无边无际的轮回之海亦骤然地干涸了。今天，班迪达大长老根据《清净道论》所述内容，再结合禅修实践来进一步地开示。

经典开示说，觉悟了须陀洹道智的圣者将最多在人界和天界再往返七次，之后他将彻底地解脱生命的轮回。如果须陀洹圣者证悟过世间禅定，那他会投生到梵天界，一旦投生到梵天，他将不再回到人界或天界，最终在梵天界解脱生命轮回。虽然梵天的生命状态是寂静的，但是，梵天界的众生依然有微细的色法和名法，任何生命状态的本质都是苦的。只有在名法与色法彻底寂止的时候，才到达了无苦的究竟寂静。

须陀洹道智生起的当下，即关闭了四恶道之门，这意味着从最苦的四恶道中解脱出来了。巴利语apāya的意思是，恶道、恶趣，apāya由apa和āya两个词节组合而成，āya意思是快乐，善业增长，apa的意思是脱离。如果直译apāya，其意思是脱离善处。众生都是不想脱离善处、不想堕落恶趣的，众生都是想避苦求乐、生活富足的。但是，幸福快乐的果报不是想要就能够白白地俯首可得的，而是必须要修习清净的身、语、意善业，才能够获得的。

众生最基本的福业是持守五戒，同时，还要懂得对其他众生培育强大的慈心、悲心，再进一步地实践四念处内观禅修。就像现在这样，精进地修习前行道，持续不断地观照觉知当下生起的目标现象，以内观智慧洞察法的本质实相，最终到达道智、果智。在见证涅槃的时候，内观智慧亦达到成熟。

一个人只有做到持戒圆满，才算是名副其实的人；内心清净，远离各种烦恼的时候，才算是具有了人类的心态；内观禅修之后，至少觉悟了一次道智、果智的时候，意味着获得了人类超凡的智慧。第一次觉悟道智、果智之后，脱离了凡夫的种姓，成为了比凡夫清净高尚的须陀洹圣者。那些能够促进智慧增长、觉悟道智、果智的善法，被称为āya，善法是获得人界幸福、天界幸福、到达涅槃的因缘。

造作恶业，则会堕落恶趣，在恶趣根本就不存在修习善业并使善业增长的机会。显然，恶趣众生没有布施的机会，也不懂得持戒、修定和修慧。脱离了善处，就是到达了缺乏快乐、缺乏富足善业的恶道。获得人身则可以修习内观正道，在觉悟须陀洹道果的时候，将永远地关闭四恶道之门，换句话说，须陀洹圣者永远不再堕落恶道，这是最真实可靠的保障，所以说，只有内观智慧才能够为众生带来真正的安全保障。

觉悟须陀洹道果，就根除了邪见、戒禁取见，并将自然地远离身恶行、语恶行。证悟道果的人，在巴利语中称为ariya，意思是清净的圣者、圣人。显然，心里藏污纳秽的人是堕落的，而内心清净、内心无染的人才是高贵的。越是清净、无染，越是高贵，没有丝毫污秽烦恼之心的人，是世界上最清净高贵的人。阿罗汉就是彻底根除了烦恼的、最清净的四果圣者。证悟须陀洹道果，成为了清净的一果圣者。在这里，清净与高贵是同义的。

须陀洹圣者自然地获得了七种圣财，之所以说是自然获得的，是因为在觉悟须陀洹道果的刹那间，这些圣财便宛如从天而降一般，自然地就归属于圣者了，而非是千方百计地寻求而来的。生起道智的刹那间，心性发生了根本性的转变。在没有禅修的时候，通过阅读经典了知到，四念处内观智慧禅修的功德是获得七清净，在了知到了法的这些功德时，信心便开始苏醒了，心中会不禁地赞叹，果真如此啊！信心觉醒之后，便生起了要获得心清净的善法欲，想要自己的身、语、意都达到如经典描述一般地清净，无论如何，至少自己很想要尝试一下，体验一下内观正道的法力到底如何。

无论当初抱着什么心态，来到禅修中心之后，遇到了指导禅修的善知识，通过听经闻法，按照正确的方法实践禅修，走上正道之后，必然会到达正确的目的地，这是毋庸置疑的。恭恭敬敬求法的人，具足了精进力、念力、定力，每一个当下都远离了缠缚性烦恼，觉知的心与观照的目标彼此面对面地互相对准，如实知见到目标的本质实相，心越来越清净的时候，烦恼便无法进入心里。习禅人行于正道，身行、语行完全获得了清净，这些是习禅人自己能够切实体悟到的。

从最初开发出内观智慧，到内观智慧逐步递升，信心不断地增强。当如实知见到名法与色法的本质实相时，YOGI亲身验证了经典所开示的法是真实的，是与禅修实践完全吻合一致的，心中会赞叹，的确如此，世尊佛陀教导的法是真实不虚的真理，于是全身心地接纳了佛法。YOGI对内观正道的信心更加坚定了。

这就是那些真正珍视佛法的人所获得的、真正属于自己的财富——信财、慧财。特别是，到了生灭随观智的时候，YOGI已经非常相信实践禅修所带来的真实利益，生起了信解。信解（adhimokkha）的意思是，决定性的信心，信心已经坚定不疑。在尚未生起生灭随观智之前，信心尚未达到信解的程度。

在YOGI觉悟须陀洹道果的时候，信心变成了证信（adhigamasaddhā），证信才是完全属于自己的财富。具足证信的人，其证信无论怎样都不会丧失。即使以恐吓的手段威胁，也无法使之放弃，或者以财务贿赂，也无法使之放弃，即使具有把石头人说活的口才的人来游说，也无法使之放弃。证信是稳固不坏的信心，是真正属于自己的财富。巴利语称之为saddhādhana，意思是，信财。获得了信财，不仅仅这一生属于自己，今后的生命轮回中直至解脱轮回，圣者都不会再失去信财。

为了使自己不犯错，不以任何方式侵犯到他人，修行人走上了清净道，经过不断地修习戒学、定学、慧学，达到了相当程度的清净。修习四念处内观正道，培养出来正直诚实的品德。行于正道之上，最终获得了属于自己的财富，巴利语称之为dhana（财富）。

首先，须陀洹圣者敢于大胆地宣说，我有信财！从当初寻找正道开始，将信将疑，到最终成就道果的时候，获得证信，变成了自己的信财。他人无法损毁圣者的财富，无论人为的各种“因缘”如何具足，最终都不可能损毁圣财。这是永远坚固不失的财富。

接下来是戒财。应该戒除的行为要戒除掉，在家众养成持戒的好习惯是重要的功德。普通的在家众，要修持五戒，五戒修持圆满，才能成为最基本的名副其实的人。众所周知，五戒即是：戒除杀生、戒除偷盗、戒除邪淫、戒除妄语、戒除滥用酒精和毒品。须陀洹圣者已经不会再违犯五戒。不违犯五戒的行为已经成了须陀洹圣者“改不掉”的好习惯，以及不能割离的财富，巴利语称为sīladhana，戒财。即使遇到违犯五戒的境遇，如同厌恶碰触粪便一样，须陀洹圣者毅然决然地远离造作恶行，远离杀生、远离偷盗、远离邪淫、远离妄语、远离滥用酒精和毒品；如同惧怕碰触烧红的热铁棒一样，须陀洹圣者绝不姑息懦弱，凛然正气地杜绝造作这些恶行。有惭、有愧对一个人来说是非常重要的品德。须陀洹圣者已经拥有了惭财（hiridhana）、愧财（ottappadhana）。

世间很多人都缺乏惭愧心，无惭、无愧地造作恶行，因此，全世界多数人已经道德堕落。人们并没有像厌恶粪便一样厌恶造作恶业，没有像惧怕碰触热铁棒一样害怕造作恶业，由于缺乏惭愧心，人们道德败坏了，行为堕落了。为了免于道德堕落，人们需要有惭愧心。须陀洹圣者已经具足惭财、愧财，能够自我控制所作所为，能够自然而然地约束自己的行为。这是多么令人赞叹！

惭愧心具有清净的特相，是获得心清净之法。比如，夏天在太阳出来的时候，穿白色衣物不会吸热，穿黑色衣物则会吸热。如同白色衣物有排斥热能的特性，惭愧心能够排除身心内的烦恼之热。拥有惭愧心的人，对于造作恶行感到羞耻和惧怕，具足这样心态的人是清净的。惭愧心使人远离了烦恼之热，身心平静清凉。具有惭愧心的人，一方面保护了个人小世界的安宁，另一方面，也给周围的环境带来了和平因素。这是非常重要的功德，所以，惭与愧被称为世界护卫之法（lokapāla dhamma）。

对于造作恶行感到惭愧，能够自觉地控制自己的行为，为周围的世界带来和平。有惭、有愧的须陀洹圣者，具足了善的功德和清净的功德，随时随处都不失惭财、愧财。只要惭愧心常在，天人之法（deva dhamma）就常住于心里。惭愧之善法是被世尊佛陀赞叹的天人之法。

如果想要具足这些圣财，首先要懂得禅修的方法，可以通过深入研读世尊佛陀的经典来学习禅修方法，可以谛听佛法开示；在听经闻法时，生起初信（āgamasaddhā），相信四念处内观智慧禅修是给自己带来利益、并同时利益他人的方法；换句话说，只要实践内观正道，就能够获得殊胜的自利利他的功德。实践佛法不仅为当下这世带来利益，也继续为未来世带来利益。从良师益友处（kalyāṇamitta）学习了方法之后，自己实践禅修，通过亲自体证内观智慧，生起证信（adhigamasaddhā）。

恭恭敬敬地、精进地习禅的YOGI，自己能够把握住目标，如实知见到目标的本质实相，品尝到法的滋味。牢记有关禅法的偈子，经过一句又一句地思维对照，了知到经典的开示完全与自己的体悟相吻合。在心清清明明的时候，思维自己所获得的宝贵圣财，不知道有多满意。这就是闻财，巴利语称为sotadhana。

具足闻财，就是具足了听经闻法的能力。了知到消除身心内不善法、污秽法、恶法的方法之后，通过实践禅修，实现消除恶不善法的目标时，就获得了舍财（cāgadhana），即：能够舍弃自己原本所有的不善法。舍弃不善法，就是在自然地累积善法。越是能够消除更多的不善法，内观智慧越是会增长，直至成就道智、果智，这就是慧财（paññādhana），这是真正属于自己的智慧。内观智慧成熟，体证脱离轮回的涅槃时，即获得了慧财。

修习内观正道，获得了心清净的圣者，自然地获得了七圣财，包括：信财（saddhādhana）、戒财（sīladhana）、惭财（hiridhana）、愧财（ottappadhana）、闻财（sotadhana）、舍财（cāgadhana）、慧财（paññādhana），这是清净的须陀洹圣者所拥有的、永远都不会损失的财富。

Sattadhanaṃ ariyadhananaṃ bhavo.

意思是，七种圣财永不损失。

在道智生起的时刻，属于清净的圣者的七种财富即呈现于圣者面前，如同现实中真真切切地看到了放在自己面前的财物一样。

听闻高尚之道的指导方法之后，细致认真地按照这个方法修习，只要一心坚定地走在正道上，就会到达正确的目的地，相信按照这个正确的方法禅修，就能够获得这样的利益。如果禅修方法不正确，就会错失正道，其结果将会是什么？对此，YOGI自己是清清楚楚地了知的。这时候，若能够得遇良师益友，帮助纠正原本走错的路，YOGI将不会再次走上邪道。特别是，须陀洹道智生起，一次性地根除了所有修习非正道的倾向。

最重要的是，须陀洹道智一次性根除了八邪道，因为：

生起正见，就消除了邪见，

生起正思维，就消除了邪思维，

生起正语，就消除了邪语，

修习正业，就消除了邪业，

有了正命，就消除了邪命，

具足正精进，就排除了邪精进，

具足正念，就没有了邪念，

具足正定，就排除了邪定。

八邪道就是修习邪戒、邪定、邪慧。无论如何引诱须陀洹圣者，无论多么地能说会道、软硬兼施，无论使用何种恐吓手段，都不会让须陀洹圣者舍离八正道、修习八邪道，这是须陀洹圣者自然获得的功德利益之一。

还有一个利益，就是须陀洹圣者远离了各种危险和敌人。敌人包括了内敌和外敌，即烦恼敌和众生敌。所谓烦恼敌，就是心中生起的贪、嗔、痴等烦恼。如果无法控制内心的烦恼，缺乏慈悲心，在粗重的嗔恨爆发时，将导致造作杀生、偷盗、邪淫、妄语、酗酒、吸毒等等恶行。而严谨持守五戒的须陀洹圣者，则远离了造作这些恶行。

内敌是非常可怕的敌人。那些难以控制的粗重的贪、嗔、痴等烦恼敌是内敌，缠缚于心中的贪、嗔、痴等烦恼是内敌，以及如种子般地潜伏在心中的烦恼是内敌。这些烦恼敌也被称为不善敌，这些内敌是离自己最近的敌人，稍微一疏忽就会受到内敌的攻击。

外敌并不令人感到可怕。外敌或者是人、或者是动物、或者是无形的其他众生，这些有形、无形的众生敌是远距离的、易于防范的和能够躲避的。对自己造成伤害最频繁和最严重的，并非是外敌，而是内敌。

对于内敌，世尊佛陀既教导了躲避和防范的方法，又教导了根除其种子的方法。躲避和防范内敌的方法就是持戒。至少持守五戒，就能够彻底地消除粗重的贪、嗔、痴烦恼，避免违犯性烦恼爆发出来；修习禅定获得心清净的时候，禅定就能够医治存于心中的烦恼，消除心中缠缚性的烦恼敌；为了铲除烦恼种子，要修习四念处内观禅；内观智慧成熟，至少生起须陀洹道智的时候，这些烦恼敌就都平息了。

如果敌人尚未消灭，心中会感到惧怕，生起怖畏。假如自己造作了不善业的话，回想起来时都会不开心，都会谴责自己说：我怎么会做出这种事呢？自己对自己不满意，自己吓自己，这称为怖畏（bhaya），这是受到自我谴责的怖畏（cittuttarāsabhaya），心里想起来自己曾经造作的恶行，会感到后悔莫及，十分惊恐。

此外，自己造作了恶行，还会遭受到周围人的谴责；人们会谴责说，这个人是坏人、恶人、流氓等等；这是受到他人谴责的怖畏（parānuvādabhaya）。如果造作恶行已经达到了违犯法律的程度，还会遭受国家法律的制裁，被逮捕诉讼，或者坐牢，这是受到法律制裁的怖畏（Daṇḍabhaya）。造作恶行的时候，必然有不善思在心中作祟，这种不善思就是恶业。造作了恶业，将来会导致自己堕落恶道，这是会堕落恶趣的怖畏（Dugatibhaya）。

只要没有平息内敌和外敌，众生就会有这些怖畏。在觉悟了须陀洹道果之后，已经平息了内敌，自然就远离了这些怖畏，这有多好！道智生起，一下子就进入了平静安宁的小世界。

走上正道，必然会到达正确的目的地。那些按照禅师教导的方法，恭恭敬敬地、细致认真地、持续不断地禅修的YOGI，在这些利益显现出来的时候，对于指出这条正道的世尊佛陀，该会是如何地感恩呢？大家自己想想。虽然没有亲见世尊佛陀曾经在世的色身，但是，按照世尊佛陀教导的方法实践禅修的时候，必然会如实知见到法的本质实相。世尊佛陀开示过，见法的当下就等同于亲见到了佛陀。世尊佛陀鼓励弟子们，为了见法必须要精进禅修。

由父母生养的孩子，都应该遵从父母的教诫。正直听话的孩子都彬彬有礼且有教养，身行、语行都符合道德规范，远离了违法犯罪的野蛮行为。作为规矩听话的儿女，时时处处都表现出一定程度的道德修养，自己在受益于道德修养的时候，会深深地感恩父母对自己的严格教导，孩子们会想到，正是由于严父慈母的道德文明教育，自己才成为了一个名副其实的人。那些乖巧听话的孩子才算是父母亲生的儿女，只有规规矩矩、远离不道德行为的孩子，才算是父母亲生的孩子。

孩子虽然聪明，但是，并不听从父母的教诫，秉性恶劣，缺乏EQ（情商）或者说SQ（德商），父母对这种孩子会是怎样的态度呢？父母不会认为他们是好孩子，甚至要与孩子脱离关系。

只有遵从父母言教的孩子，才是好孩子，听话的孩子是值得父母依赖的。同样的道理，YOGI修习了正法，觉悟了须陀洹道果之后，就成了世尊佛陀真正的儿女。为什么这么说呢？因为，YOGI按照世尊佛陀教导的方法恭恭敬敬地、细致认真地禅修，没有辜负世尊佛陀的教导。最终，在觉悟须陀洹道果的时候，获得了不可计数的功德利益。班迪达大长老在这段时间里所开示的，仅仅是最主要的功德利益。

大家如果精进地习禅，在战胜自己内在的敌人之后，将会远离四种怖畏。无论外面的世界演变得如何水深火热，须陀洹圣者自己内在的世界却是平静安宁的。只有自己内在的世界和谐安宁了，才能够给周围的世界带来和平的因素。愿大家为达成这样高尚的目标而继续精进地习禅！

2015年1月28日

为期60天的国际禅修营明天即将结营，来自世界各地的YOGI，现在应该衡量一下，经过两个月的密集禅修之后，自己获得了多少功德利益呢？衡量的方法就是，根据世尊佛陀在经典中的教导，是否完善地修习了戒学、定学、慧学呢？目前自己是否确确实实地远离了粗重的烦恼、中等的烦恼以及微细的烦恼呢？

通过修习戒学，能够平息粗重的违犯性烦恼。在紧紧密密观照目标的当下，定力具足的时候，缠缚于心中的烦恼根本没有机会生起。烦恼偶然出现，立即提起正念去观照，它们则迅速地被平息了。在定力足够强大的时候，即使当下的心有飘走的倾向，也都能够立即察觉到。习禅过程中，反反复复地如实观照当下生起的目标，从生起名色分别智开始，内观智慧在不断地递阶增长，到了生灭随观智的时候，法喜不断地生起，YOGI品尝到了禅悦的滋味，不再对禅修的工作感到乏味单调；相反地，YOGI已经无法舍弃内观禅修，因为，妙不可言的法喜、法乐无比殊胜于世间的五欲之乐，YOGI已经不再看重感官欲乐。

长时间地密集禅修，促使内观智慧逐步提升，特别是到达生灭随观智之后，YOGI经验到殊胜的法喜、法乐，相形之下，YOGI觉悟到，世间任何种类的感官欲乐都无法超越于禅悦的滋味。YOGI对佛法的信心进一步地增强了。到达生灭随观智，YOGI对自己今生将何去何从已经能够做一个决断了。如果继续深入地习禅，很快就能够觉悟清净的道智、果智。在实践佛法之后生起的这种信心，被称为胜解（adhimokkha），这属于坚定的信心。

YOGI的状态已经今非昔比，如今和以前未曾禅修的时候完全不一样了。通过开发增长内观智慧，洞察到了法的本质实相，能够做到在目标生起的当下立即观照觉知，并洞见互为因缘而生起的名法与色法当下生起、当下灭去，旧的灭去、新的生起这个事实真相。YOGI确定地相信，世尊佛陀觉悟的法是真实不虚的真理，心中生起了决定性的信心（okappanā saddhā）。在未曾禅修、尚未亲身体证法的本质的时候，决定性的信心尚未生起。

特别是，在生灭随观智阶段，控制心的五种能力不可思议地增强了，五力包括：

信力（saddhābala），对三宝的信心力增强了；

精进力（viriyabala），四正勤增强了，四正勤包括：避免造作恶业的精进力，勇于不再造作曾经造作的恶业的精进力，修习善业的精进力，以及使善业不断增长的精进力；

念力（satibala），非常地警觉，即使漏失了观照，也能够立即觉知到，特别是，能够观照觉知到细微的目标现象——细致入微地觉知到一个接着一个迅速变化的心，一旦心离开目标、心猿意马的时候，立即就了知到了；

定力（samādhibala），心时时刻刻地专注于当下生起的目标，刹那定非常强大；

慧力（paññābala），如实知见到名法与色法的细微特相和共相，慧力敏锐强大。

五力都平衡地增强之后，YOGI已经能够控制住自己的心，这意味着，YOGI自己能够掌控自己的人生了。自我控制力增强，避免了内心生起烦恼污秽，保护了心清净。五力有多强，自控力就有多强，禅修的利益之一就是增强自我控制力。如果做到了自我控制，说明内观智慧已经达到了一定的程度，也会懂得为他人着想，慈爱、悲悯众生。

如理作意的智慧增强，具足了有益正知、适宜正知，增长了己所不欲勿施于人的悲心。假如看到他人受苦受难，会自然地同情他人。慈悲是人世间非常需要的、贤善之人的品德，这是人类应该具有的非常重要的品质。

在初期的生灭随观智生起的时候，YOGI体验到各种法喜，特别是上升喜（ubbegāpīti ）、遍满喜（pharaṇāpīti），好像自己的身体不着地升起来了，全身感受到激荡身心的欢喜舒适。法喜越强烈，乐受越显著。常常感受到身心的轻安和愉悦舒适。在未成熟的生灭随观智阶段，被称为心一境性的定力达到一定程度的时候，必然会生起法喜、轻安和乐受。然而，掺杂了法喜法乐的定力，并非是品质最好的定力。

再继续深入紧密地习禅，了知到当下更加迅速生灭的目标现象，渐渐地，法喜、轻安、法乐消退了，定力进一步增强，心刹那、刹那地、毫无漏失地专注于当下生起的极其微细的目标现象。舍心所（tatramajjhattupekkhā）生起的时候，YOGI能够不偏不倚、不迎不拒、平衡稳定地观照觉知当下的目标。这时候，舍与一境性（定力）同时存在，心非常平静安稳。

达到平衡地觉知目标的时候，即达到了成熟的生灭随观智，YOGI体验到一种突出的舒适平静，这是最初的寂静之乐。每一天的行、住、坐、卧都很舒适自在，身心健康安乐。当初在未成熟的生灭随观智阶段，法喜、法乐生起的时候，内心激荡不平静，只要有一阵一阵地法喜生起，就会感受到一阵一阵地快乐激荡，快乐充满了内心。到了成熟的生灭随观智阶段，内心不再有喜乐激荡，而是生起平静的快乐，心很舒适很自在，不存在有贪欲、嗔恨的起伏动荡，心能够紧紧密密地观照每一个目标当下生起、当下灭去，觉知力非常快速敏锐，觉知的心平静安稳，这就是最初的寂静之乐。没有动荡的寂静之乐要殊胜于有动荡的法喜、法乐。

经典中记载了世尊佛陀对这种最初的寂静之乐的赞叹：

Amānussī rati hoti.

（寂静之乐）是超越于五欲之乐的。

人世间，人们自然地喜爱五欲之乐，喜爱看好的、听好的、闻好的、尝好的、触好的，因为喜爱五欲之乐的目标，便执着这些目标，被绑缚于五欲之乐，巴利语称之为kāmaguṇa（五欲之乐）。人们不识五欲之乐的真面目，因为，世间的人沉溺于五欲之乐，不能自拔。但是，世尊佛陀开示说，寂静之乐更加殊胜，它超越于世间的五欲之乐。寂静之乐是达到一定程度的内观智慧之后获得的殊胜的快乐。这种寂静之乐并不是不知不觉生起的，而是轰然之间就呈现于面前的寂静。

什么人才能够获得寂静之乐呢？世尊佛陀开示说，

sammādhammaṃ vipassato.

（持续地）内观身心当下生起的名法与色法的人。

持续不断地观照并了知身心内显著发生的法当下快速生灭的本质实相的习禅人，才能够获得寂静之乐。当下生起的身心现象，被称为法（dhamma），精进的习禅人都能够洞察到目标在生起之后就灭去、生起之后就灭去的实相，法在当下生起、当下灭去，一切身心现象都在快速地生灭。

如实知见到互为因缘而发生的名法与色法快速生灭的人，被称为jhāyī，意思是习禅人。习禅人以内观禅定，紧紧密密地、持续不断地观照觉知六根门处在生灭的名法与色法，如果做到毫无间断地观照目标，当下观照觉知的心就是寂静之心（santacitta）。寂静之心所见到的都是生灭、生灭的现象，寂静之心没有感到生灭现象是令人高兴、快乐之事，寂静之心对当下的生灭现象也没有生起嗔恨。由于当下自己很清楚地了知到生灭的本质实相，寂静之心对当下的生灭现象也不存在怀疑、疑惑。

法在当下快速生起、快速灭去，生起的当下立即灭去。如实观照的心是寂静的，寂静之心没有渴爱，渴爱寂止了；寂静之心没有不满意、没有嗔恨，嗔恨寂止了；寂静之心清清楚楚地了知一切，疑惑和不清不楚寂止了。

心中连最微细的贪、嗔、痴生起的机会都没有，烦恼都寂止了，这被称为寂静之心（santacitta）。习禅人持续不断地观照目标，心中没有烦恼动荡，即使难以察觉的微细烦恼也都寂止了，内心生起寂静之乐，习禅人品味到了寂静之乐与五欲之乐的品质的天壤之别。

为了使习禅人能够获得超凡的智慧，世尊佛陀指明了禅修的地方应该选择在何处。习禅人应该去到那些远离村庄的空旷之处（suññagāraṃ），在空旷之处盘腿而坐，置心于面前，紧紧密密地如实观照当下生起的身心现象，每一个观照目标的当下，贪欲、嗔恨等烦恼动荡都寂止下来。内观智慧不断地开发增长，最终会如实知见到极其快速生灭的身心现象。到达这个阶段的时候，会生起法喜、法乐，习禅人体验到了超越于人类五欲之乐的喜乐。这是唯一能够令世人出离五欲之乐，并从此对其爱不释手的清净快乐。这时候，YOGI不会再感到禅修是无聊单调的苦修，自然而然地，会计划要进一步深入密集地习禅，努力地使自己具足正念，紧紧密密地、持续不断地观照目标。

在此之前，YOGI在禅修时感到受拘束、不自在，最初习禅时，行为举止都不能放慢速度，走在路上习惯性地东张西望，越是动作快的人，越是爱东张西望，随心所欲地来来去去。观照目标做不到紧密连贯，心散乱不定，精进力松松垮垮，习禅态度散漫随意，其结果必然是漏失很多观照。观照的心没有紧密地贴住目标，贪欲、嗔恨、愚痴等烦恼就不停地动荡不安，妄念非常多，妄念越多，心越难以清净。达不到心清净，就谈不上开发增长内观智慧，更不要说生起超越于人类五欲之乐的喜乐。

世尊佛陀对这种人的评判有明确的开示，在经典中是这样描述的：

Yo ca vassasataṃ jīve, apassaṃ Udayabbayaṃ,

Ekāhaṃ jīvitaṃ seyyo passato udayabbayaṃ.

若人寿百岁，不见生灭法，不如活一日，得见生灭法。

一个人如果洞察不到身心生灭的现象，时间都荒废在追求五欲之乐，即使活一百年，也比不上那些在这样的禅修中心洞察到了生灭法的习禅人。YOGI依照方法恭恭敬敬地、细致认真地、持续不断地精进禅修一天，贪、嗔、痴不再动荡，烦恼寂止下来，特别是，在达到生灭随观智的时候，会体验到令人爱不释手的法喜、法乐。

来到这里参加60天国际禅修营的人，要按照世尊佛陀给出的标准方法来估量一下，自己的人生价值达到哪一个层次了呢？今天，班迪达大长老会开示这方面的内容。

根据世尊佛陀的开示，庸庸碌碌的人，不了知互为因缘而生起的名法与色法的快速生灭现象，没有觉悟生灭随观智，他们活一百年都没有意义。假如在人生百年间，没有遇到佛法，那是非常遗憾的。没有生起如实知见的智慧，说明根本没有获得内观禅定。假如能够持戒，这样的人生还算有一些功德。实际上，世间多数人根本不乐意持戒，那么，这些人连最粗重的违犯性贪、嗔、痴烦恼都还没有消除，他们难以获得使心安稳的定力，更加不会开发增长内观智慧。

有些YOGI虽然有来禅修，但是，在没有达到生灭随观智的时候，就匆匆忙忙地退出了禅修营，实在令人惋惜。没有觉悟生灭随观智的人，亦同属于这样的一群人，他们虽然活了一百年，却没有洞察到身心的生灭现象。像现在这样，修习四念处内观禅，达到生灭随观智之后，即使仅仅活了一天的生命，其价值意义要远远比活了百年却没有见到生灭的人的生命价值高尚得多。这是世尊佛陀所开示的这句偈子的内涵意义。

现在参加60天国际禅修营的习禅人，一部分人只有一个月的时间，一部分有两个月的时间。大家自己深入体会一下今天所开示的内容，就会知道自己的生命价值到底为几何了，具有自知之明的智慧是重要的。但是，不要自己糊弄自己，不要马马虎虎，而是要诚恳老实地、认认真真地度量一下，自己目前所觉悟的内观智慧，到底达到何种程度了呢？

参加了密集禅修，并且至少达到了生灭随观智的话，YOGI就已经品尝到了法的殊胜滋味。就好像自己吃到了好吃的，都会要跟亲朋好友分享一样，品尝到法的殊胜滋味之后，也会想到让父母、亲人儿女、亲戚朋友等，都能够在这一生和自己一样得到法的利益，这是慈爱之心。因为，习禅人懂得，假如亲朋好友没有得到法的利益，他们依然生活在轮回之苦中，自己不想要他们这么受苦，这是悲悯之心。

习禅人生起的是非同一般的慈悲心，内观智慧越高阶，生起的慈悲心程度越非凡。内观智慧达到相当程度的人，遇到适当的机会，都会生起如理作意的智慧，懂得没有利益的事不做，有利益却不适宜的事不做。有益正知、适宜正知的智慧趋于成熟。YOGI以如理作意的智慧控制自己的行为，不会随意冒犯他人的利益。一个具足智慧和慈悲心的人，在保护他人的幸福利益的同时，也保护了自己的利益。世尊佛陀开示说，

karuṇāya paraṃ rakkhanto attānaṃ rakkhati;

paññāya attānaṃ rakkhanto paraṃ rakkhati.

以慈悲心保护他人的同时，也保护了自己；

以智慧保护自己的同时，也保护了他人。

在见法之后，有益正知、适宜正知更加成熟，习禅人以如理作意的智慧保护自己的同时，也保护了他人的幸福利益。在适当的时候，习禅人以慈悲心保护了他人的幸福利益的同时，也保护了自己的利益。这实在是令人赞叹的一箭双雕。

世间的学识和财富，无法使世间人达到这种程度的觉悟，无法圆满成就有益正知、适宜正知的智慧，不懂得如理作意，缺失自控力，就做不到既保护自己、又保护他人的利益。像现在这样，精进地修习内观正道，习禅人的自控力具足之后，以内观智慧的力量就可以做到自我控制，能够避免犯错和过失。只要自己不犯错、不犯法，就是保护了自己和他人的利益，具足智慧的习禅人慈悲心增强了，绝不会伤害他人，这就是在保护他人的幸福利益。这种对他人的保护行为，促使自己不再作恶、不再有过失。

在具足了自我控制力的时候，一个人才称得上是得到了真正的文明教养。

当今世界，人们口口声声说进入了现代文明时代，各自标榜各自的文明、进步，实质上，其中缺乏了根本实质的文明。为了实现世界和平，重要的是，首先让自己身心的小世界达到和谐安宁，自己内在的小世界和平了，对他人才能够具足慈悲心，自身也具足有益正知、适宜正知的智慧。如果自己的小世界还没有达到和谐安宁，个人的修为尚未圆满成就，人类将难以实现真正的世界和平。

为了实现自我的小世界和平，就要像现在这样修习四念处内观智慧禅。因为实践了禅修，戒、定、慧的功德都将逐步地圆满成就。至少达到生灭随观智，修行才算是告一段落。在心的力量增强之后，具足了如理作意的智慧，一个人才成为名副其实的人。具足了自我控制力，意味着五力平衡地增强了。

具足自控力的人，才会对他人生起真正的慈心，希愿他人幸福，同时，也具足了悲心，不想给他人带来痛苦，时时处处都做到己所不欲勿施于人。实践证明，内观禅修是人人都需要的灵丹妙药。

为了人类社会的文明，为了避免众生彼此互相伤害，人人都应该修习内观正道。首先，自己要参加密集禅修，达到一定程度的内观智慧。如同在饥渴、灼烧的世间，培植出来美丽的小绿洲，小绿洲越来越多，越来越成片、成片地出现，使世间变得清凉怡人一般，这样的习禅人越来越多，从一个人，到两个、三个，再到一组、一群，将会使动荡、灼热的世间渐渐平静下来。虽然使水深火热的人类世界一下子完全变成和平的绿洲是不现实的，但是，培植更多、更大面积的美丽清凉的绿洲，是世界上有智慧的人不可回避的最重要的责任。

假如原本自己有能力变成一小块绿洲，却被世间灼烧的火焰所吞没，那就太可惜了。现在，大家首先要努力把自己培植成这样一块为人类世界带来清凉幸福的小小绿洲，坚定不移地、圆满地修习内观正道。

如果过去没有圆满地修习四念处内观智慧禅，那么，从现在开始恭恭敬敬地禅修也是令人赞叹的。但是，生若逢时，大家决不能再掉以轻心，马马虎虎地荒废生命，时不我待，决不能再不恭不敬地习禅；不要观照一会、休息一会，或者发呆一会、思考一会，这样的习禅态度是无法圆满成就内观智慧的。

按照世尊佛陀教导的方法，习禅人要从身边亲近的善知识处学习禅修方法，并细致认真地实践禅修，绝不可以随意散漫。假如不恭敬、不认真的话，马马虎虎地禅修一辈子，也都没有效果。假如两个月密集禅修还没有达到生灭随观智的话，接下来还是这样松松垮垮地禅修，那无论如何都无法成就。习禅人要及时修正自己的缺点不足，要常常做这样的检视，看看自己每天都花了多少时间在精进习禅上，多少时间用来偷懒松懈了，多少时间荒废于思考发呆了，多少时间花在以错误的方法来禅修了？

自我检视之后，任何不足都要及时地弥补，这样才能进步。及时弥补缺点，修行才会圆满，特别是，发现方法出现错误了，要立即纠正。

班迪达大长老再一次郑重地敦促大家：

为了赋予自己的人生以高尚的价值和意义，愿大家都能够精进认真地习禅。现在大家有这样的机会习禅，就不要轻易地丧失良机，不要让自己的人生以失败、堕落而告终。

为了成为名副其实的人，愿大家努力地实践佛法。

愿大家具足智慧力和慈悲心，获得一箭双雕的利益——

既保护自己又保护他人的幸福利益。

2015年1月29日

今天是六十天国际禅修营结营日，来自国内外的YOGI们为了净化自己的身心，按照禅师教导的方法密集禅修了两个月。YOGI体悟到，佛法确实具足了避免众生堕落、同时提升众生生命的功德。时至今日，YOGI自己为法精进努力到何种程度，就获得了相应程度的功德利益。

YOGI深入地实践了佛法之后，身心内输入了法血，一方面，自己仿佛重获了新生，一方面，与共同实践内观禅修的YOGI们一起成为了佛法家族的成员。来自世界各地的YOGI，原本就是班迪达大长老的亚洲亲属、世界各地的亲属、轮回中的亲属，如今，彼此都输入了法血，成为了更加亲近的法眷属。作为法眷属，YOGI都已经明白彼此之间应该相亲相爱、互惠互利。

修习四念处内观智慧禅之后，生起了如理作意的智慧，知道什么事是对自己和他人都有益的，在何时何处做才是适宜的，从而，希愿亲人们都能够获得同样殊胜的利益，这就是慈爱。所谓以慈爱心互动，并非是因为执着彼此而难舍难分地纠缠在一起。慈爱心的真正意义是，无论是呆在一起还是彼此分离，都会怀有同样的慈爱祝福。今天，班迪达大长老开示的内容是：如何修习真正的慈爱之心。

班迪达大长老没有研究过各个国家都是如何定义慈心的，今天要开示的慈心（mettā）的意义，源于世尊佛陀所教导的巴利经典。所谓修习慈心，即是让心中生起一种祝福愿望——希愿一切众生幸福，比如：

愿众生健康、幸福、快乐！

愿众生各个方面如意圆满！

慈心是丰润、柔软之心。相反地，如果心怀嗔恨（dosa），就不会想要祝福他人获得幸福利益。嗔恨越重，越希望他人不幸，嗔心是僵硬、干涩的心。心怀嗔恨的人，在与家人、社会团体、朋友交往的时候，会发生冲突、设置障碍或寻衅滋事，缺乏慈心的人是难以与他人和谐相处的。如果人们在交往时彼此心怀慈爱，就容易互相团结合作，和睦共处，建立友谊。

关于慈心，有个比喻非常恰当。慈心好比胶水，能使彼此亲密无间。如果想要把两张纸粘在一起，需要在纸上涂上胶水，如果仅仅在一面纸上涂胶水，粘合效果并不好，因为中间还会有气泡隔离，不能严丝合缝。如果把两张纸的表面都涂上胶水，它们就紧密地粘在一起变成了一张，这样的粘合效果才最理想。

慈心（mettā）具有融合的特性，但是，这种慈爱并非是指彼此执着地呆在一起不可分离的意思，也不是彼此分开就不再心存慈爱了；而是在互相交往时，内心怀着美好的祝福，愿对方永远幸福快乐；即使彼此分离了，内在的慈爱心依然不变。

在世间，人与人之间彼此祝福的时候，通常是祝福学业有成、祝福受到最高等的教育，祝福升官升职，祝福衣、食、住、行等方面的生活幸福圆满、安居乐业，祝福在各个方面都事事如意，等等。

世尊佛陀开示的慈爱（mettā）的意义在本质上并非是世间人的那些祝福。众生有内敌和外敌，换句话说，人们都有近敌和远敌，众生都想远离一切内敌（近敌）和外敌（远敌）。所谓内敌，就是人们内心的烦恼敌，比如：普通的贪心、渴爱程度的贪心、极度执着的贪心。极度的贪心使人道德堕落，泯灭良心。世尊佛陀在经典中开示，具有真正慈爱心的人，希愿他人熄灭这些内敌，希愿他人都远离这些可怕的内敌。所有这些贪心都是离众生最近的内敌。

人们彼此之间缺乏慈爱的话，就容易生起嗔心，甚至生起各种怨恨、或极度冷酷的嗔恨。有慈爱心的人，不愿意看到他人有嗔恨心，希愿他人远离嗔恨。如果一个人因为缺乏慈爱而生嗔恨，其内心也缺失了对他人的悲悯之心，容易心存嫉妒，性情吝啬。为了使他人遭罪受苦或受到各方面的损失而欺诈诱骗他人。心怀恶意嗔恨的人，缺乏有益正知、适宜正知的智慧，造作没有利益不适宜的恶行，想让他人吃苦受罪、不得好处。有慈爱心的人，希愿他人没有嗔恨，希愿他人获得有益正知、适宜正知的智慧。

懂得了如理作意，将会正确地培育慈心，在心中祝福他人戒除杀生、戒除偷盗、戒除邪淫、戒除妄语、戒除酗酒和吸毒等恶行；愿他人具足慈爱、悲悯之心；愿他人具足有益正知、适宜正知的智慧，等等。这些“祝福众生远离内在的烦恼、获得慈悲智慧的心”，是真正的慈爱心。这是世尊佛陀开示的慈心（mettā）的意义。

要懂得思考自己在身、语、意三方面的行为是否对自己和他人都有利益、是否适宜当下的情境。具足有益正知、适宜正知的智慧对培育慈悲心是非常重要的。违犯法律的行为使自己和他人的身心都陷入苦难困顿，自己不喜欢这样，他人更不喜欢这样。毋庸置疑，人人都喜欢幸福平安的生活。因此，同时具足慈悲与智慧是非常重要的。

假如具足如理作意的智慧，在有惭、有愧的基础上，保持慈、悲、喜、舍的心态，将会远离造作给自己和他人带来痛苦的恶行，也将远离身、语、意三方面的恶行。悲悯之心（Karuṇā），就是希愿拔除他人之苦，能做到己所不欲勿施于人；换句话说，既不想自己遭受身心之苦，也不希望他人遭受身心痛苦。具足慈悲心，远离造作那些违法犯罪的、不道德的行为，使他人远离了身心之苦；他人不会因为自己而受到伤害，他人的幸福利益也不会因为自己而遭受到恶意伤害。具足慈悲心，会帮助他人减轻痛苦，并愿望他人获得幸福利益。

这是多么地令人赞叹！

世尊佛陀说，只有舍弃自私自利之后，具足了智慧的慈爱，具足了悲悯的慈爱，才是真正的慈心。修习真正的慈心，人与人之间才能够切实地做到在身体和语言的行为上，以及在心意上和睦、友善地交往。

懂得如理作意的人，会生起己所不欲勿施于人的悲悯之心，越是具足有益正知、适宜正知的智慧，越是会具足悲悯之心。假如自己受到了伤害，自己会感到痛苦，同理，对他人来说亦复如是。在如理作意之下，悲悯之心更加强大起来。有好事发生人人都喜欢，都会感到幸福快乐。有坏事发生大家都不喜欢，都会感到痛苦不幸。圆满地培育出悲悯之心的话，就能够为了他人、为了其他众生的幸福利益而努力奉献。

首先，心中怀有希愿他人健康幸福的祝福，特别地，应该要希愿他人能够持戒清净，希愿他人有道德教养，希愿他人远离并熄灭内敌。只有熄灭了内敌，才能够远离令人恐怖的危险。

修习慈心，就是要让心中满怀慈爱，例如：祝愿众生幸福快乐。这是慈心的自然本质。首先，不应该假装对别人有慈心，如果慈爱在心中强大起来，言谈举止中也自然会表现出慈爱，那是发自内心的慈爱，是真正的慈爱。为他人的利益而付出行动努力，以慈爱心在身体行动上帮助他人，以慈爱心在语言交流过程中帮助他人。慈爱应该表现在言谈举止上，要以慈爱心与他人交往互动，以慈爱心努力地给他人带来幸福利益。

应该避免假装慈爱。慈爱真的在内心圆满具足，那必然会表现出慈爱的行为、慈爱的言语、慈爱的心态。假如曾经彼此是敌人，互存敌意，那么，因为彼此培育慈心，就可以化敌为友。慈心使双方远离了内在的敌人，促使彼此的“外敌”化干戈为玉帛，成为相互尊重，和平共处的朋友。

像现在这样，YOGI具足了愿他人幸福快乐的慈心，在言行举止方面都表现出友好慈爱，生起的是朋友间友爱的心。“祝福友人幸福快乐”，像这样培育友爱之心，一次再接着一次地开发培育，就是培育慈爱心的方法。大家应该这样努力地修习慈心。世尊佛陀鼓励众生修习真正的慈爱心，而非自私自利的贪爱。具足慈爱心非常令人赞叹。由内而发的慈爱是假装不出来的，真正的慈爱能够化敌为友。努力修习慈爱的行为、慈爱的语言、慈爱的心，可以使自己远离内敌和外敌。

生起慈心最近的因缘是见到他人的可爱之处。人们的心态并非全天候地正直无邪，对凡夫来说，人人都有缺点，一旦自己不喜欢他人，就会彼此生起嗔恨。人们的身、语、意行为并非一直向善的，做不到全天候地远离过失。极少数人能够做到在身体行为上、言语上、心态上全面贤善、毫无瑕疵。有的人是身、语、意之中有两方面表现良好，有的人是一方面表现良好。修习慈心，就要看到他人好的方面，可爱的方面，刻意地看缺点、令人厌恶的方面，很难培育慈心。在看到其优点可爱的方面之后，自己才能够生起慈爱心。培育慈心的时候，就要刻意地看到他人可爱的方面；对于自己来说，要做到在身、语、意三方面都表现出慈爱心。

现在很多人都在说对众生有慈心、有慈心，“愿你幸福”脱口就来，其实说来容易做来难；仅仅存在于口头的慈心很顺耳，如果它并没有发自内心，就没有多少意义。所谓慈爱，就是要做到内心远离对他人不满意的嗔恨，如此才会生起真正的慈爱。

慈心里面包含了忍耐，培育慈心的同时要学习忍辱，首先自己不会欺负别人、不会占他人的便宜。越能够忍耐，慈心越好。要能够忍耐他人的辱骂，忍耐他人不文明的行为。能够忍耐的人，嗔心就不是很严重，就不会怀恨他人、不会想要报复他人。有忍耐力就不会造作杀人的恶业，不会造作欺凌他人的恶业。培育慈心就远离了嗔恨，不会为了自己的好处而想要占有他人的财物，也不会造作邪淫等恶行，不会为了私人利益而欺骗他人。

缺乏如理作意的智慧，会表现得粗野无礼。具足如理作意的智慧非常重要。基本的如理作意的智慧，是能够做到己所不欲勿施于人的，可以很容易地生起慈心。具足慈悲，内在的贪、嗔、痴寂静了，最近的内敌寂静了、镇伏了；最近的敌人寂静之后，不会造作身、语、意恶行，免于造业就远离了四种怖畏，自己的生活将会非常地平安自在。越是远离内敌，越是远离了四种怖畏。

修习慈心的时候，“愿众生无（四种）怖畏”。就是祝愿众生能够平安自在地生活，这是巴利语avera hontu所表达的意义。

全世界的人都应该具有的最基本的责任就是修持五戒，自己要思考一下这份责任。持守五戒，寂灭了最粗重的违犯性内敌。因为最粗重的内敌寂灭了，结果就是远离了四种怖畏；在免于恐慌的情况之下，身心是快乐自在的，人是平安幸福的。五戒持守越圆满，越是寂静了令人恐怖的内敌。敌人寂灭了，意味着远离了各种怖畏。远离了怖畏，身心就快乐自在了。这种平安幸福比起由于智商比较高、财富比较多、官职比较大所带来的幸福快乐要更加高尚、更加轻松。这种消除了怖畏的幸福快乐，比家庭紧密团结，比在社会上混得如鱼得水要清净、高尚。这种幸福快乐是在远离危险、远离敌人、远离怖畏之后，才能体会到的身心清爽的幸福快乐。

如果全世界的人都获得了这种幸福快乐，那该有多好！

在获得了这种幸福快乐之后，还有什么其它需要做的呢？身心获得了清净的幸福快乐之后，还需要继续照顾好这副身心，身体需要吃喝、排泄、休息、洗漱等等，要照顾好身心各方面的卫生健康。愿众生能够舒服自在地照顾好自己的生活，这样才算圆满。这样的生活该有多幸福！

如此切切实实地修习慈爱心，该有多么令人赞叹！——“祝福众生幸福安康！”

这样修习慈心，就是愿望他人获得想要的幸福利益；所谓获得幸福利益，在经典的意义中，意味着寂静了内敌。众生要努力地获得幸福，远离危险和敌人（烦恼），获得身心寂静，获得令人欢喜的身心和谐安宁。

我们都要具足慈爱心，我们都要修习慈心，我们都要赞叹慈心。想要身心健康幸福，就要为获得健康幸福而付出身心的精进努力。在远离危险和敌人的时候，内在寂静了，具足了智慧和慈悲，是令人欢喜赞叹的。我们要培育慈爱的心态，让慈爱心增长，我们还要鼓励众生修习慈心。

经典开示说，假如不持五戒，会带来四种怖畏。在培育慈心的时候，心中还应愿望他人有惭、有愧，愿他人远离危险和远离敌人，愿他人远离怖畏，愿他人能够修持最基本的五戒。

全世界人人都非常需要慈爱，心怀慈悲是人类最重要的事。之所以培育慈心是最重要的事，是因为其具足四点特征，即：

人与人之间彼此需要有慈爱心，慈心需要培育，不修不行；

慈心必须要自己努力地修习，无法找代理修习；

要有规律地按时修习慈心，不能三天打鱼两天晒网式地修习；

修习慈心的利益巨大，最大的利益就是能够平息内在的敌人。

世尊佛陀开示说，修习慈心实在令人赞叹！

大家可以这样修习慈心，比如：

愿众生远离危险、熄灭敌人！

愿众生远离心里的痛苦！

愿众生远离身体的痛苦！

愿众生照顾好自己的生活，身心舒适自在！

其它宗教也有修习慈心，为什么？因为他们也是人，只要是人，都应该要有人类的心态。如果人与人之间缺失了慈爱，那么，人就不像是人。持守五戒，才能够使人成为名副其实的人。对他人心怀慈爱，人才像是真正的人，才算是具有了人类心态的人。

现在，YOGI修习了四念处内观智慧禅，品尝到了法的殊胜滋味，远离了烦恼，获得了心清净；自然地想到自己周围所爱的人也能够禅修，那就应该这样培育慈心：

愿自己所爱的亲人们都能够获得法的利益！

愿他们幸福安乐!

实践了内观禅修之后，YOGI获得的殊胜利益之一是生起了真正的慈爱心，同时，也希望他人具足这样的慈心。班迪达大长老祝愿大家都具足基本的、坚固的慈心！祝愿大家都能成为一个为了自己小世界的和平、为了周围世界的和平、为了社会团体的和平而精进习禅的人！

（第十六届国际禅修营结营式开示完毕。）

（《超凡的智慧》下册翻译完毕。）

马哈希尊者传授八戒（音频+文字）

 

请点击播放视频：

 

马哈希大师

亲授八关斋戒文
 Eight Precepts Administered by the

Ven. Mahāsī Sayādawgyī

（中国）澳门佛教正勤禅修中心

Sammappaddāna Buddhist Meditation Centre (Macau, China)

2020年5月初版

文字版PDF 下载 （繁体）

 

目录 Contents

1.忏悔发愿文（马哈希传承版） – Repentance & Aspiration (Mahasi version) 1

2.八戒请戒文 – Request for Eight Precepts 3

3.三皈依及八戒文 – Three Refuges & Eight Precepts 4

4.受戒后回向- Dedication after Taken Precepts 7

缘起：

在佛教里面，皈依受戒必须从具格的清净僧人处求授，方为如法，行者持守清净戒律，获得「戒清净」，才可以成就解脱，没有持戒的支持，修行是难以成就的。故此，笔者曾在2012年5月，在台湾的南投正醒禅院禅修营期间，请求已故班迪达大师录像传授三皈五戒的影片，好让信敬具足的在家行者，能够依影片受得净戒。这些年来，笔者一直另外在寻找马哈希大师亲授的八关斋戒音档，可惜一直遍寻不见，2020年5月6日，笔者在马哈希禅修中心总部的社交媒体专页中，发现了大师在46年前（约在1974年前后）的一次朝圣活动中，有这么一段授斋戒录音，并连同《吉祥经》及其他护卫经的唱诵。笔者感到欣喜非常，所以特别剪辑了一个中英文版的影片，发布网络，期许有缘的人都能够亲从大师受得斋戒，得戒清净。

原来的版本为28分钟长度，先是活动主持人的介绍，接着是大众的忏悔发愿、求戒启请、大师祝福、正授三皈八戒、回向、《吉祥经》等经的念诵、简要开示。剪辑后的版本（约6分钟），仅留下「大众的缅文忏悔发愿、求戒启请至回向」的部分，之间删去了大师一段约两分钟的缅文祝福，以方便行者自修或共修受戒之用。笔者都将这些版本全部上载到网络，供养大众。

注意大师使用的是缅甸式的巴利语，发音部分跟国际拼音不一样，但大同小异。所以文本和影片字幕还是使用国际拼法。

马哈希大师传授八关斋戒影片网址：

  1. 马哈希大师亲授八关斋戒 Eight precepts administered by Mahasi Sayadawgyi

https://youtu.be/EHVL-2PTVwE

  1. 马哈希大师《吉祥经．慈经》等念诵．Mahasi Sayadawgyi – Mangala Sutta, Karaniya Sutta etc. Chants

https://youtu.be/zztu11lGjtA

3.　原开示档 Full original talk：

https://youtu.be/_LSsTF_YoFg

4.　国内同修观看「马哈希大师亲授八关斋戒」视频网址：

https://mp.weixin.qq.com/s/tjkqKgQMH2J68zjCGA5BTA

2020年5月10日于澳门

陈永威

马哈希传承忏悔发愿文（缅文）


 Mahasi Okasa

忏悔发愿文（马哈希传承版）

1. 喔嘎哒．喔嘎哒．喔嘎哒．嘎丫甘．哇悉甘．慢诺甘．的护多．阿撇卡丁．帕标粘锐．啊爹试耍．阿哪搣依．雁必建舟．沟木命咖喇．撇吧四煎．雅舟雅．

（意思） 恳请！恳请！恳请！往昔我因贪嗔痴，造诸身口意恶业，为使我免离于罪报，得获长寿、解脱于诸苦和危害，并促成福德吉祥。

2. 呸呀夜但娜．爹呀夜但娜．邓咖夜但娜．的护多．夜但娜蔑东巴．瑟呀打吗都古．阿唷阿爹．列屋目锐．史库普唆．铺妙慢哩唷．咖都霸意．阿信撇呀．

我今双手合十于额前，至诚谦卑向佛、法、僧三宝（以及我的导师）敬礼。

 Repentance & Aspiration
(Mahasi Sayadaw’s version)1. Okātha, Okātha, Okātha, Kayakan, Wazikan, Manawkan, dee hu thaw, ahpyit khat thein, pah pyauk nyein ywet, athet shay swar anah met yei, yan bei khin chaung, kaung hmu mingalar pyitkpa zaychin, achoe ngha(Meaning) May I, May I, May I, for the purpose of being absolved from all consequences of wrong doings committed by bodily, verbal and mental behaviours. And for the sake of being blessed with longevity, of freedom from pain, enemy and danger.2. Phaya Yadana, Taya Yadana, Thagan Yadana, dee hu thaw, yatanar myat thone bah, hsaya thamar du go, ayo athay let oat moe ywet, shi kho puzaw, hpu hmyaw hman lyaw, kadaw bah ei, Ashin Phaya..

I place the plam of both hands together above my head and humbly bow down to pay homage to the Triple Gems, namely the Buddha, Dhamma and Sangha (together with my teachers.)
八戒请戒文

（读音）阿寒 班爹 梯色拉内那 沙哈 阿汤嘎 沙满那嘎堂 乌波沙沓希郎 当芒 呀恰咪 阿怒尬航 喀驼哇　希郎 爹踏 梅 班爹

（意思）尊者，我请求受三皈依及布萨八戒，请尊者摄受，传授给我

督地央毕 阿寒 班爹 梯色拉内那 沙哈 阿汤嘎 沙满那嘎堂 乌波沙沓希郎 当芒 呀恰咪 阿怒尬航 喀驼哇 希郎 爹踏 梅 班爹

第二次．尊者，我请求受三皈依及布萨八戒，请尊者摄受，传授给我

搭地央毕 阿寒 班爹 梯色拉内那 沙哈 阿汤嘎 沙满那嘎堂 乌波沙沓希郎 当芒 呀恰咪 阿怒尬航 喀驼哇 希郎 爹踏 梅 班爹

第三次．尊者，我请求受三皈依及布萨八戒，请尊者摄受，传授给我

尊者说：请跟我念

戒子答：啊玛．班爹

（意思）是的．尊者

 Request for Eight Precepts

Ahaṃ bhante, tisaraṇena saha aṭṭhaṅga-samannāgataṃ uposatha-sīlaṃ　dhammaṃ yācāmi anuggahaṃ katvā sīlaṃ detha me bhante
Venerable sir, I would like to request the uposatha eight precepts with refuge in the Triple Gem. Please kindly grant me the request.

Dutiyampi…Ahaṃ bhante, tisaraṇena saha aṭṭhaṅga-samannāgataṃ uposatha-sīlaṃ dhammaṃ yācāmi anuggahaṃ katvā sīlaṃ detha me bhante

For the second time, Venerable sir, I would like to request the uposatha eight precepts with refuge in the Triple Gem. Please kindly grant me the request.

Tatiyampi…Ahaṃ bhante, tisaraṇena saha aṭṭhaṅga-samannāgataṃ uposatha-sīlaṃ dhammaṃ yācāmi anuggahaṃ katvā sīlaṃ detha me bhante

For the third time, Venerable sir, I would like to request the uposatha eight precepts with refuge in the Triple Gem. Please kindly grant me the request.

Teacher: Yam ahaṁ vadāmi, taṁ vadetha

Follow what I say.

Student: āma bhante

Yes, teacher.
三皈依 & 八戒

那眸 踏剎 跋嘎瓦多 阿拉哈多 三妈三菩达剎　（三次）

礼敬彼世尊 阿罗汉正等正觉者

卜担．沙啦霖．隔差咪

担猛．沙啦霖．隔差咪

删甘．沙啦霖．隔差咪

我皈依佛。我皈依法。我皈依僧。

督地央毕．卜担．沙啦霖．隔差咪

督地央毕．担猛．沙啦霖．隔差咪

督地央毕．删甘．沙啦霖．隔差咪

第二次我皈依佛。我皈依法。我皈依僧。

打地央毕．卜担．沙啦霖．隔差咪

打地央毕．担猛．沙啦霖．隔差咪

打地央毕．删甘．沙啦霖．隔差咪

第三次我皈依佛。我皈依法。我皈依僧。

尊者：沙啦那架吗霖．帕莉般音．

意思──（您们）授三皈依圆满。

戒子答：啊玛．班爹

（意思）是的．尊者

 Three Refuges & Eight Precepts

Namo tassa-bhagavato arahato sammā sambuddhassa (×3)

Honour to the Blessed One, the Exalted One, the fully Enlightened One

Buddhaṃ saraṇaṃ gacchāmi

Dhammaṃ saraṇaṃ gacchāmi

Sanghaṃ saraṇaṃ gacchāmi

I go for refuge to the Buddha

I go for refuge to the Dhamma

I go for refuge to the Sangha

Dutiyampi Buddhaṃ saraṇaṃ gacchāmi

Dutiyampi Dhammaṃ saraṇaṃ gacchāmi

Dutiyampi Sanghaṃ saraṇaṃ gacchāmi

For the second time,

I go for refuge to the Buddha

I go for refuge to the Dhamma

I go for refuge to the Sangha

Tatiyampi Buddhaṃ saraṇaṃ gacchāmi

Tatiyampi Dhammaṃ saraṇaṃ gacchāmi

Tatiyampi Sanghaṃ saraṇaṃ gacchāmi

For the third time,

I go for refuge to the Buddha

I go for refuge to the Dhamma

I go for refuge to the Sangha

Teacher: Saraṇagamaṇaṃ paripuṇṇaṃ

Teacher: The going for refuge is completed.

Student: āma bhante

Yes, teacher.
1. 巴那梯怕它 威拉麻尼 希喀巴当 沙麻低牙米

我持守不杀生的学习规则。

2. 阿钉那搭那 威拉麻尼 希喀巴当 沙麻低牙米

我持守不偷盗的学习规则。

3. 阿不拉麻恰利呀 威拉麻尼 希喀巴当 沙麻低牙米

我持守不淫欲的学习规则。

4. 木沙哇搭 威拉麻尼 希喀巴当 沙麻低牙米

我持守不妄语的学习规则。

5. 苏拉 梅拉呀 吗架 巴吗达他那 威拉麻尼 希喀巴当 沙麻低牙米

我持守不饮酒及麻醉品的学习规则。

6. 威咖拉播佳哪 威拉麻尼 希喀巴当 沙麻低牙米

我持守不非时食的学习规则。

7. 那恰 给它 哇迪塔 威苏嘎搭沙那 吗拉 甘达 威类帕那 达拉哪瞒搭那 威布沙纳塔那 威拉麻尼 希喀巴当 沙麻低牙米

我持守不跳舞、唱歌、听音乐、看表演、远离作为美化身体的花鬘、芳香、涂油、衣物、妆饰品的学习规则。

8. 乌恰沙呀那 吗哈沙呀那 威拉麻尼 希喀巴当 沙麻低牙米

我持守不（坐卧）高广大床的学习规则。

 1. Pāṇātipātā veramaṇi sikkhāpadam samādiyāmi.

I undertake the training rule to abstain from taking life.

2. Adinnādānā veramaṇi sikkhāpadam samādiyāmi

I undertake the training rule to abstain from taking what is not given.

3. Abrahmacariyā veramaṇi sikkhāpadam samādiyāmi.

I undertake the training rule to abstain from incelibacy.

4. Musāvādā verāmaṇi sikkhāpadam samādiyāmi.

I undertake the training rule to abstain from false speech.

5. Surāmeraya-majja pamādaṭṭhānā veramaṇi sikkhāpadam samādiyami.

I undertake the training rule to abstain from fermented and distilled intoxicants which are the basis for heedlessness.

6. Vikāla-bhojanā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the training rule to abstain from eating beyond the time limit

7. Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-
maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the training rule to abstain from dancing, singing, instrumental music, unsuitable shows, and from wearing garlands, using scents, and beautifying the body with cosmetics.

8. Uccāsayana mahāsayanā veramaṇī sikkhāpadaṃ samādiyāmi

I undertake the training rule to abstain from high and luxurious beds and seats.
受戒后回向

依当 梅 喷娘 阿沙哇喀呀 哇航 喉督

愿我此功德．导向诸漏尽！

蒋诺踢．意勾牧踢．啊罗爹雅列吧．度意．普呀．普呀岸施多．灭颜．普呀岸．涅扮故．咩梭哇．吧瑟．搭．啲

愿我此功德．为涅槃道缘。

尊者：梯色拉内那．．．阿帕嘛甸娜．渗罢跌他

（意思）授三皈八戒已竟……

您们当勤精进．慎勿放逸。

受戒者：阿吗．班爹

（意思）是的．尊者

洒度．．．洒度．．．洒度

善哉．．．善哉．．．善哉！

 Dedication after Taken Precepts

Idaṁ me puññaṁ āsavakkhayāvahaṁ hotu

May my merit bring about the destruction of the defilements.

Kyano thee, Yee Kau mu thee, a law deiya leiba du yee, punya punyam shee daw, magg-yam, punyam, nibbagu, myat sua pa sei tha thee

May all the merits, be a condition for the attainment of the path to nibbana

Teacher: tisaraṇena…. appamādena sampādetha

Teacher: 3 refuges and 8 precepts have been completed……Strive to attain the goal by diligence.

Student: āma Bhante

Yes, teacher.

Sādhu……Sādhu……Sādhu!

Excellent! Excellent! Excellent!

恰宓长老禅修营开示视频下载（2015和2019年）

一、2015年恰宓长老内观禅修营（视频有字幕）共17集

恰宓大长老、Vayama禅师、智光禅师均分别有开示内观和慈心禅

链接：https://pan.baidu.com/s/1sBXAT_g_tyy44HNS6P_PxA
提取码：9qiw
复制这段内容后打开百度网盘手机App，操作更方便哦

二、2019年恰宓长老慈心禅暨内观禅修营（视频）共10集

恰宓大长老、U Baddiya禅师、U Ujjotana禅师 开示（曾国兴居士 翻译）

链接：https://pan.baidu.com/s/1GOBx4bBQ73sxr_kDou0n6Q
提取码：7sou

 

 

 

巴马正观禅院国庆节十天密集禅修营通告

巴马正观禅院定于国庆节举办十天四念处内观禅修营，由善戒尊者指导禅修。
一、时间：10月1日-10日 （9月30日报到）。
二、地点：广西巴马县。
三、规模：20人。
四、费用：禅修期间免费。欢迎随喜供养禅院。
五、报名：参加者亲自报名，如实填写报名表，然后才能得到录取通知书。
六、报名方法：请加莫比禅院微信（mobichanxiuzhongxin）注明：“禅修报名”，即可得到报名表，填表后发给莫比禅院或QQ邮箱：3645850@qq.com。
七、义工：发心做义工的贤友，请在报名表里注明。
 
善戒尊者简介：
法名：Ashin susila（善戒）。
出生于1972年，籍贯：吉林省延吉。
1992年开始学佛。
1999年开始读阿含经。
2005～2007年专攻阿含四部并开始整理阿含笔记。
2008年开始修习毗婆舍那内观禅（在韩国菩提树禅院）。
2009年到缅甸恰密禅修中心以恰密西亚多为戒师受比丘戒。
2010～2012年在恰密禅院专修毗婆舍那内观禅三年。
2013～2017年期间在恰密分院莫比森林道场以韩语和汉语指导禅修。
2018年回国，开始整理《阿含笔记》及《阿含讲义》等禅修开示。目前已整理《阿含笔记》60期，并出版禅修指导手册——《阿含笔记精选》。
2019年入住广西巴马，开始在国内定期指导禅修。
禅师继承于缅甸马哈希系统的内观禅法并精通于阿含教理。从2015年开始在国内弘法以来，以严谨的教学风格，受到广大禅修者的赞誉和追随。禅师以弘扬阿含教理（原始佛教）及毗婆舍那禅修为终身己任。
 
巴马正观禅院（精舍）简介：
巴马正观禅院坐落于中国有名的长寿之乡——广西巴马。这里青山绿水，自古养育了无数的长寿群灵，是最适合于人类居住的地方，更适合于修心养性及禅修。
善戒尊者传承于缅甸马哈希系统的禅法，带领大家修习从佛陀时代开始沿袭下来的解脱之道——内观禅修。禅院具备禅堂和住宿，可是住宿床位有限，所以需要提前报名才能入住禅修。
欢迎大家到广西巴马来养生及禅修！
联系方式：请加莫比禅院微信（mobichanxiuzhongxin）得到报名表之后填表申请。
附：禅院实景照片
信息转自：http://url.cn/5C5fxFM

四川成都鹿野苑10月1-10日四念处禅修通告

礼敬世尊、阿罗汉、无上正等正觉者！

比丘们！只有一条道路可以使众生清净、克服愁叹、灭除苦忧、实践真理、体证涅盘，这条道路就是四念住。——《大念住经》

佛法长兴，法界安宁！值此善因缘成熟，四川成都鹿野苑举办四念处内观禅修营，特邀苏玛那尊者指导禅修。

 

一、时间：9月30日报到，10月1日开营，10月10日上午结营，全程10天。

二、地点：四川省成都市鹿野苑。

三、规模：70人。

四、费用：禅修免费。禅修所产生的相关费用，大家可以通过随喜供养和布施予以支持。

五、报名：

报名条件：年龄从18岁到60岁的佛教四众弟子，申请者应身心健康，无触犯国家法律法规，恭敬三宝，尊重僧团，并且对佛教基本义理和内观禅修有所了解。

报名方式：申请学员请点击文章左下方的“阅读原文”详细填写报名表，我们将尽快回复您是否录取。

报名联系人：

熊晓晓：15828208882（微信同）

李彦辰：18084815058

郑舒元：13683607083

报名截止日期：2019年9月28日

注意事项：

1. 需个人亲自报名，如实填写相关信息，不接受个人和团体代替报名，不得瞒报、漏报、谎报信息；

2. 阅读并确认能够遵守共修规约；

3. 请在收到回复后再确定行程，不接受空降人员入营。

4. 一切布施以法布施为最上，护持禅修是一种法布施，发心做义工的学员可以在报名表里注明。

六、交通路线：

会在录取通知中说明。

七、共修规约：

1. 禅修者每天要有13个小时正规的坐禅和行禅。

2. 禅修者要独处和禁语，尽量克制谈话，不允许社交。绝对不许在禅堂谈话，避免噪音。不要干扰其他禅修者。

3. 禅修者必须要把读写降到最低限度，以免耽误禅修，禅修者应全天持续保持正念。

4. 在家众必须认真持守八戒，不许吸烟，出家众必须严格持守僧尼戒律。

5. 禅修者必须严格遵守禅师的教导，不许修习其他禅法。

6. 禅修者不许有与密集禅修无关的活动。

7. 禅修者必须克制自己的感觉器官的功能（列如视觉、听觉等），不能东张西望。要像一个盲人、聋哑人、病人。

8. 禅修者必须行动缓慢。不许以粗鲁的、快速的、急转方向的、充满噪音的方式行禅。不许靠近坐禅者行禅。

9. 睡眠控制在4-6个小时内。

10. 要恭敬、真诚、勤奋、不虚假、坦率、勇猛精进、坚持不懈、有忍耐心。从每天早晨睡醒的那一刻到晚上睡觉前为止，必须持续不间断地保持正念。

11. 密集禅修期间，禅修者应全力专注于禅修，尽量不要有思考、深思、推测、分析、比较和解释的空闲。

12. 凡具备正常、稳定思维者，可以参加密集禅修。精神状态不好者，不适合参加。

13. 禅修者尽量不要穿着化纤类衣服，避免发出声音干扰他人。不可以自带闹钟或响器入禅堂。

鹿野苑往期禅修营照片：
附：苏玛那尊者简介
苏玛那尊者于1976年1月23日出生，2010年2月出家。2012年在缅甸仰光的马哈甘达勇禅修中心（Tharmanykyaw Mahagandhayon Monastery）受比库戒，戒师是达马聂久西亚多（Tharmanaykyaw Sayadaw）；在缅甸班迪达禅修中心森林道场跟随毕林西亚多（Beelin Sayadaw），在马来西亚爱达华.尼乐塔禅修中心跟随南达悉谛西亚多（Nandasiddhi Sayadaw）等长老修习毗婆舍那内观禅修，每年至班迪达森林道场安居修行。苏玛那尊者修持精进，多次带领信众进行四念处内观禅修训练，其学员受益匪浅。
信息转自：http://url.cn/5z4iEPR

青少年内观智慧禅修夏令营通告

治水者疏导水，矢师矫正箭，木匠修饰木，智者制伏自己。

——《法句经》智者品

 

智慧是人生中父母能赠送给孩子最好的礼物。在生命的成长历程中，青少年阶段心性未定，如同幼苗一般，需要家长的保护和培育，帮助其建立积极的人生观、健康的价值观。青少年的心性纯洁良善，容易接纳和体验向上、向善的智慧之光，播下智慧的种子。藉此暑假期间，又逢诸多因缘成熟，由四川内观禅修群发起，特别针对6-17岁的青少年举办为期7天的内观智慧禅修主题夏令营，以内观禅及慈心禅为主体，辅以有益青少年心智成长的写经练习和美术训练等课程。

通过短期内观禅修（Vipassana）之训练与体验，启发青少年的内观智慧，引导慈心和专注力的培养，让孩子们增长自信心和慈悲心，引导其身心健康成长。

 

一、时间：2019年8月1日-8日

 

二、地点：四川省泸州市尧坝古镇 长江大学堂

 

三、费用：课程本身不收任何费用，食宿与学费都免费，所有经费都来自往期禅修营捐款。夏令营中的老师和法工都是自愿服务而没有分毫报酬。学员家长可以随喜布施，以推动夏令营活动的良性循环，支持四念处禅修在国内的推广，利益大众。

 

四、报名条件：6岁-17岁身心健康的少年儿童。

 

五、活动人数：50人。

 

六、报名方式：点击文章底部左下角的“阅读原文”。

 

七、报名联系人：

石虹：13708281913

曾珠：18011028023

李彦辰：18084815058

 

八、住宿安排：

住宿条件是大学堂提供的独立封闭式院落，男女学员分开住大通铺，通铺中设有小隔间，每个小隔间住3-6名孩子。本期禅修营有10位辅导员，每位辅导员陪同照顾5-6名孩子。

 

九、每日课程表

十、交通路线图

会在录取通知中说明。

 

四川内观禅修群

2019年6月24日

 

附件一：报名须知（家长必读）

1.为了保障孩子们的健康及夏令营顺利举办，家长不能隐瞒孩子的病史或特殊身心问题。

2.本次夏令营不接受家长陪伴，如有家长或监护人陪同前来，请自行营地外等候。夏令营学习期内家长不可随意进入与孩子接触、沟通，干扰夏令营进程。

3.航空托送的孩子，我们将在录取通知中提供指定接待人，请家长务必完善托管信息和手续，保障孩子的行程安全。

4.希望孩子参加此次夏令营的家长，务必尊重孩子自身的意愿，在征询孩子同意后再报名，不可单方面强制其参与。

5.由于夏令营时间为七天，如果事先了解孩子可能中途离开，不能全程参加的家长，请谨慎报名，不要占用机会和名额。

6.夏令营的内观禅修，有止语、静坐等训练，如果孩子不能调整自身行为，跟随课程的进程和遵守行为准则，原则上我们不鼓励参加。

7.如有不具备与父母分开独处能力的青少年，本夏令营可能不适合参加，请家长注意。

8.在申请参加夏令营之前，请确定你和孩子都阅读过本夏令营的规约及课程安排。报名时务必签写和提交：家长同意书。

 

附件二：夏令营行为规范（家长必读）

学习内观智慧，练习内观禅和慈心禅，是为训练心迈向专注和平静，增强信心、锻炼意志，在言语上、行为上，趋于平和安详，带来内在喜悦宁静。

为了帮助参加夏令营的青少年更好地学习内观智慧，在课程期间请你尽力遵循导师给予的指导，并认真遵守相应的行为规范。

在夏令营的第一阶段，你将会被要求复述以下五条誓言，请仔细阅读并理解它们。

1.我不杀生（我答应尝试善待一切有生命的众生，并在任何情况下不杀或伤害它们）。

2.我不偷盗（我答应只是拿那些给予我的东西，没有经过他人的同意，我不拿属于他人的东西）。

3.我不做不正当的行为（我答应对待其它的男生和女生如同我的兄弟姐妹或好朋友）。

4.我不说谎、不说粗暴的话、不说伤害别人的话（我答应诚实、亲切和温和地讲话，不讲谎话或讲一些会伤害他人的话）。

5.我不用任何迷幻药、麻醉剂、毒品（我答应不喝酒、不服用麻醉药或毒品，以保持思想清醒）。

 

附件三：长江大学堂实景照片

文章来源：青少年内观智慧禅修夏令营通告

两次赴缅甸禅修真实经历分享

前言：

自2013年接触到南传佛法以后，我每年都要参加多次四念处密集禅修活动，几年来，我接受过班迪达西亚多、毕林西亚多、高差西亚多、恰宓棉西亚多、妙乌西亚多、南达西迪西亚多、智光西亚多、德加尼亚西亚多等多位禅师的禅修指导，也参加过宣隆内观、葛印卡内观和泰国森林系的禅修营，在多次尝试后，我发现马哈希内观是最适合我的禅法，所以我选定长期修习马哈希禅法。

马哈希大师开示过禅修如同钻木取火的譬喻，如果每次木头刚发热就停止摩擦，那么即使你努力很多次，也难以生起火焰。虽然每次参加禅修营，我都会有新的进步和收获，但是我一直没能养成持续禅修的习惯，禅修经常中断搁置，这让禅修进步变得很困难。在禅师和尊者们的建议下，我萌生了去缅甸禅修的心愿。2016年11月底，因缘成熟，我赴缅参加了班迪达森林中心举办的国际禅修营，历时76天。2019年2月底，我第二次去班迪达森林中心禅修，历时30天。我将在本文中根据禅修笔记的时间线来详细分享这两次禅修过程中的真实经历、心路历程和一些个人经验，希望能对大家有所帮助。

Aggacitta

2019年6月15日

 

 

第一次赴缅禅修

 

2016年11月27日  到缅第一站

今天，我到达了班迪达仰光中心，开启了第一次赴缅禅修之旅。仰光中心地处仰光市区繁华地段，离大金塔很近，具有现代化的生活设施。去森林中心禅修的YOGI（禅修者）通常会先到这里参访。在森林中心国际禅修营开营前，仰光中心会派车送YOGI们集体前往森林中心。仰光中心负责接待的美国西亚莉很热情，为我们安排好了住宿，都是单人间，房间设施齐备，干净整洁。

班迪达仰光中心

在安顿好住处之后，我和同行的两位女众贤友，一起去拜见仰光中心住持毕林西亚多（Beelin Sayadaw）。初见毕林西亚多时我有些紧张，但是西亚多的慈祥和柔和让我渐渐放松下来。西亚多许可了我们短期出家的申请，还悉心的安排了车辆和翻译，送我们去朝拜著名的仰光大金塔，我们虔诚的礼拜、忏悔和发愿。

礼拜大金塔

11月29日  到达森林中心

午饭后，仰光中心安排车辆送我们几十位YOGI一同前往班迪达森林中心，参加每年一度为期60天的国际禅修营（12月1日-1月31日）。

班迪达森林中心

经过3个小时的车程，我们到达森林中心，中心的住宿条件很好，有独栋的禅修木屋和联排木屋等，都是每人一间，很安静，房间内生活设施齐全，独立卫生间可洗浴，床上用品、蚊帐、雨伞、闹钟、手电筒、拖鞋、桶装水、卫生纸、洗衣粉等都已提前备好。

我的宿舍

中心的餐厅有两层，空间很大，设施良好，饭菜也丰富可口，分素食区和荤食区可供自行选择，男女众就餐区域分开，互不影响。禅修时男女众都有独立的禅堂，男众禅堂宽敞明亮，能容纳500多人禅修，女众禅堂有上下两层，也很舒适。国际禅修营期间每晚会有西亚多做缅语开示，中心的中文翻译圣法西亚莉（西亚莉在班迪达森林中心常住已满10年，其中连续密集禅修2年，被班迪达大长老指定留在中心从事翻译工作8年，一直热心的为中国YOGI们服务。）会连夜将开示译成中文，并在第二天播放录音给中国YOGI们听。每隔2天或3天，中心会为YOGI们安排一次小参指导，小参时间表会在禅堂和食堂贴出，很荣幸的是此次禅修营由毕林西亚多亲自为我们中国YOGI小参。

男众禅堂

 

11月30日  四念处的魅力

晚上，禅修营举办开营仪式，我们这期禅修营有40多个国家的YOGI报名，最终录取了来自25个国家的100多位YOGI（有些国家的语言禅修中心无法提供翻译，所以没有录取）。每当早晚课时，来自五洲四海，不同民族、不同肤色的YOGI们，不分国界、不分种族，一起虔诚的礼拜佛陀，一起认真的朗诵巴利语课诵，身处此境时，我深深的感受到四念处禅法的魅力。

来自世界各地的YOGI（男众签到表）

12月1日-4日  开始禅修，困难重重

禅修第1天-第4天，禅修营刚开始的前4天，因为来缅甸之前一直处于紧张忙碌的工作中，禅修已中断良久，坐禅时过了40分钟腿就很疼，每坐都要多次换腿，坐禅时内心很浮躁，总是浮现出生活和工作中的情境，心也会随之喜怒哀乐，挥之不去。因为有过禅修经验，我知道这是惯性使然，焦虑和驱赶只会让情况变得更糟糕，这时需要的是平静和耐心。

 

12月5日  法名Aggacitta

禅修第5天，我在森林中心短期出家，成为一名沙弥。毕林西亚多亲自为我传授沙马内拉戒，也就是沙弥十戒，赐我法名Aggacitta，中文意思是具高尚心者。西亚多平静、庄严的为我开示戒律时，我感觉内心对俗世的眷恋犹如枯萎的花瓣一样，一片片飘落，被尘封已久的纯净信仰显露出来。在西亚多亲自为我换上袈裟，给我系上腰带时，我的内心充盈着神圣感。西亚多还细心的检查了中心为我准备的钵，告诉我这个钵清洗的不够干净，让我回去重新洗一下。

这次出家的因缘不可思议，是这次禅修营给我的最大惊喜，因为我并没有申请短期出家。在来缅甸之前，我确实想过短期出家，但是国内的尊者告诉我，班迪达中心对于短期出家的男众考核标准较高，最好是在精进禅修一个月之后再向中心提出申请，这样容易被许可。还有一位在中心禅修过的男众师兄建议我不要申请短期出家，因为审核期长、难通过，如果禅修时总挂念这件事，会影响禅修状态。听了这些建议后，我决定这次不申请短期出家了。

但是与我同行的两位贤友想要受戒成为西亚莉（八戒女），在委托中心的临时翻译郁雅西亚莉向毕林西亚多提出短期出家的申请时，因为语言上的误会，西亚莉为我们三个人一同提出了申请，没想到获得了西亚多的当场许可。西亚多告诉我们，仰光中心是西亚莉学院，所以明天就会为她俩安排受戒，森林中心是沙马内拉（沙弥）学院，会安排我在那里受戒。郁雅西亚莉还当即决定供养我一身袈裟，但西亚多说一身不够换洗，让她供养我两身。当西亚多的话被翻译成中文传进我耳朵里时，我震惊了。没想到曾经以为很难的事，竟然这样意料之外的水到渠成了，不但允许我短期出家，连袈裟都有了……

受戒后，圣法西亚莉邀请在禅修中心留学的广志师父教我基本的规矩和礼仪，广志师父当时对我说：“佛教里没有短期出家这一说法，既然毕林西亚多给你受戒了，你就是一个真正的出家人，你要以一个真正出家人的标准要求自己，我们也会把你当成真正的出家人来对待……”这些话使我受益良多。

受戒出家

12月5日-12月9日  戒的鞭策

禅修第5天-第9天，受戒成为沙马内拉后，按照禅堂规矩，坐禅时我搬到了第一排，因为身后有很多YOGI，在惭愧心的鞭策下，我不好意思再换腿了，每坐中不管疼痛变得多么尖锐，我都坚持着不换腿。而且成为出家众后，受到戒律的鞭策，对自己的要求很自然的提高了，在行住坐卧四威仪时，总是提示自己要庄重，动作要慢下来，确实感到有些拘束。

 

12月9日  灼烧的剧痛

禅修第9天，晚上最后一座（20:00-21:00）时间快结束时，腿部出现了灼热的剧痛，脚与禅垫接触的地方就像被火烤一样疼，我牢牢忍住不动，并且持续观察这个疼痛，当疼痛似乎到达顶点的时候，恰好禅修时间结束开始做晚课，我就移动了腿部，疼痛和灼热也随之消失，这时我还专门看了一下脚背有没有真的被灼伤，发现一切正常。

 

12月10日-11日  不断回放的场景

禅修第10天，因为昨天晚上听开示前一位中国男众YOGI过来向我合掌，说是要请教个问题。来缅甸之前多位尊者都曾经提醒我禅修营里一定要遵守止语的规定，我也一直严格遵照执行。对于这位YOGI无视禅修营止语规定的行为，我心里不太高兴，没有回答他的问题，转身避开了。结果今天禅修时，特别是坐禅时，昨天晚上那名YOGI来找我说话的场景总是不自觉的浮现出来，大多数情况下我都会及时标记：看见、看见或者回忆、回忆，然后将心带回到禅修目标上，但是有几次忘了标记，就会纠缠到情境中去。

禅修第11天，那名YOGI来找我说话的场景仍然时不时的回放出来，这很耽误禅修。经过两天的观照标记，才解决了这个问题，禅修不再受影响。

感悟：有禅修经验的贤友应该都知道，在精进禅修时，心是细腻、敏锐的，说话甚至是眼神的交流都会破坏定力的培养，然而我们中国YOGI对于止语重要性的认识，普遍不够深刻。

12月12日  坐禅变得很舒适

禅修第12天，经历过9号晚上的剧痛，这几天坐禅时发现每一坐的疼痛越来越少，1个小时的坐禅里已经不会出现尖锐的疼痛了。坐禅变得越来越舒服，出现的各种觉受都变的很柔和，腿部触点的感受从以前的坚硬、压迫、疼痛变成了柔软、温暖和舒适。坐禅时我观察腹部起伏，这时候生起了一个明显的感受，有点特别，我转移注意力去观察它，过了一会才辨认出，原来是痒。以前出的痒都很尖锐，向笔尖反复刺皮肤一样难以忍耐，而现在生起的这个痒，就像笔帽在轻触皮肤，那么的柔弱无力。疼痛偶尔也会彬彬有礼的出现，也是变得很柔和，不再令人抗拒。坐禅时还经常会失去肢体的概念，觉得胳膊找不到了，腿找不到了。

 

12月13日  禅修进入困难期

禅修第13天，随着腿部疼痛的消失，我的坐禅失去了明显的所缘，回忆起2013年恰宓棉西亚多（Chanmyay Myaing Sayadaw）曾对我们开示过：“疼痛是修行人的朋友，忍耐导致涅槃。”果然是这样，失去疼痛这个朋友以后，狡猾的妄想便有了可乘之机。这时候我开始怀念坐禅时有疼痛的日子了，那时正念比现在多，而且用功也有着力点。现在，禅修进入了困难期。以前坐禅是半个小时观腹部，半个小时观疼痛，疼痛是很明显的目标，容易观察，而且剧烈疼痛时妄想和昏沉也很少。当坐禅变得很舒适时，疼痛没有了，却成了滋生妄想和昏沉的温床，特别是妄想，变得非常多，一坐里正念通常只有5-10分钟，其他时间都是妄想。经常坐着坐着正念就没了，标记也忘了，妄想就像肥皂剧一样没完没了的浮现出来。

 

12月13日–19日  突破瓶颈

禅修第13天-第19天，这几天禅修状态起伏不定，每次跟毕林西亚多小参汇报时，我都会说两件事，一是坐禅腿太舒服，二是妄想太多了。毕林西亚多鼓励我，让我提高精进力，每次发现妄想时要记得标记，然后让心回到目标上。听了西亚多的教诲，我下决心要激发自己的精进力。在坐禅开始前，我提醒自己：要恭恭敬敬的观察、认认真真的观察、仔仔细细的观察，要清清楚楚的观察、全面完整的观察、如实准确的观察。通过这样的提醒，我的心变得更有力、更警觉了。妄想频繁时我还会提醒自己，要认识到妄想是禅修进步的障碍，觉察到妄想时，要能够尽快回到目标上，不要喜欢它，不要沉浸其中。通过强化这样的认知，发现妄想的粘合度降低了，心更容易回到目标上了。如果妄想还是绵密不断，我就增加标记的频率，比如妄想少的时候标记：起、伏，妄想多的时候，我会标记起、起，伏、伏。通过这样增加心的工作量，发现出现妄想的频率降低了。有时候妄想太多，我干脆就睁开眼睛观察一会，然后再闭上眼睛，妄想就会被强制打断。如果精进力变的太弱，标记也不管用，妄想还是很多时，我就选择思维一个主题来激发自己的精进力，比如：佛陀圣弟子们精进修行的事迹，禅修的利益，西亚多的鼓励，为参加这次禅修付出的努力等等……这样精进力就会重新被激发起来，妄想也会减少。通过多日的努力和保持耐心，妄想开始慢慢减少了，心也慢慢稳定下来了，每天跌跌撞撞的进步，从触点舒适、妄想很多、腹部起伏微弱难以观察，逐步成熟到可以连续、清楚的观察腹部起伏的全过程以及触点的微细变化，终于慢慢的走出了困难期。

感悟：总结了这段时间的瓶颈期，在困难阶段可以使用一定的禅修技巧，但是又不能过于依赖技巧，其实最可靠的技巧就是耐心和坚定的信心，相信困难是一定会过去的。这期间，毕林西亚多也给了我很多的鼓励，在小参时教导我：当发现自己精进力减弱时，要努力的将心专注在目标上，你能做到的。我自己也意识到，在禅修中出现的很多问题，都是因为心从目标上跑开了，很多时候并不需要采用专门的对治方法，最简单的方法就是让心重新回到目标上，全程紧跟目标。长老的鼓励还让我认识到小参老师并非只是答疑解惑，还会给我们提升信心，提携我们渡过难关。

禅修笔记原文

 

12月19日  全身概念的消失

禅修第19天，晚上最后一坐，上坐后我开始观察腹部起伏，突然发现全身的概念开始模糊，然后感觉身体完全消失，这种感觉跟平时有些不一样，以前都是感觉胳膊没了，腿没了等等，这是我第一次出现全身的概念消失的现象，这时候觉得世界变得很简单，就像潮水退去石头显露一样，几种名色法变得清楚和独立，这个是疼痛、这个是移动、这个是热……以前观察疼痛时会有腿部、后背等肢体概念的形状、影像混杂其中，观察移动、软硬等色法时也会有腹部形状的混杂，而现在这些混杂的概念消失的干干净净，剩下的名色法变的很清楚。而且以前观察到的名色法，被包含在身体这个大概念之内，就像被盛在碗里的面条一样混在一起，这次身体的概念完全消失后，几种名色法就像面条失去碗一样，被一根一根拉开了挂在眼前，不需要借助思考就可以清楚的观察到它们之间是分开的、独立的。

 

12月30日  克服手的移动

禅修第30天，坐禅时发现自己腿和身体能够保持稳定不动摇，但是手总不自觉的移动，为了让双手稳定，我将双手十指相互交叉放在腿上，这样效果很好，双手不再移动了。但是过了几天后发现手指接缝处因为汗渍变红脱皮，于是我改成只让两个指尖交叉，也很稳定，又过了几天手正常放置也不会移动了。

12月31日  行禅的进展

禅修第31天，我在禅堂外的水泥地上光着脚行禅。还记得刚来中心行禅时，感觉地面很硬，走1个小时脚就很疼。现在感觉水泥地很软，踩上去很舒服。提脚时会观察到提脚的作意心，然后是压力的变小，脚尖离开地的一瞬间会感觉到膨胀，随后会产生1-2次类似乐受的轻松感，推行的过程中能观察到移动的轨迹，有时候气流与脚底的接触更明显，落地时会观察到接触，然后是压力的增大，最后是脚后跟与地面的接触。在禅堂内的地板上行禅时，有时会观察到脚底出汗，提脚时会观察到脚底和地板间因汗液产生的粘稠拉力，推行过程中凉的感受比较明显。

禅堂外的水泥地

2017年1月3日  困扰来袭

禅修第34天，我旁边新来了一位比库（具足戒出家众），坐禅前经常在身上涂一种味道奇特的驱蚊液，对我来讲这是一种初闻还能接受，时间长了难以忍受的味道。我多次尝试着接纳这个味道，但是失败了，这个困扰以2天后我换了个远处的坐禅位置而终结。

感悟：不要把禅修营想象的很完美，困难、麻烦、干扰和意想不到的事是一定会有的。禅修的过程，也不可能一帆风顺，困难是一定会有的。这些时候要做的是冷静、放松、平和，把心带回目标上，只要有正念，就不会有烦恼。

 

1月3日–9日  坐禅的进步

禅修第34天-第38天，这几天妄想变少了，坐禅时正念多起来了，定力有所进步，开始不自觉的喜欢延长坐禅时间，有时候坐1个半小时，有时候坐2个小时（下午最后一座，连着行禅），而且觉得椰棕禅垫很软，喜欢用硬的凉席来代替。

禅修第39天，我感觉坐两个小时还不够，没有明显苦受产生，心也并不烦躁，还想延长坐禅时间。于是我将下午的坐禅、行禅、坐禅三段时间连在一起，坐了3个小时5分钟，坐禅前提示自己不着急、不期盼、不挑剔，3个小时里也没有产生明显的苦受，正念维持的也不错，没有产生烦躁，腿部在2个小时过后会达到一个疼痛的顶点，但是那个顶点在我感受起来也就是刚有点疼，不需要用心忍耐，顶点过后腿部感受又变得舒适。起座时血脉通畅，不需揉腿。当旁边的越南比库和斯里兰卡比库看到我连坐3个小时还能立即站起来自然行走时，他们感到有些惊讶。

禅修第40天，我想知道我到底能坐多久，于是还想延长坐禅时间，下午坐了3个小时之后又继续坐了15分钟，但这时尿意变得很明显，让我总是分心，于是我就起坐了。连续两个下午的长坐，让我感觉有点疲惫，之后隔了几天才继续长坐，这次我中午仅喝了几口水，去禅堂前和坐禅前上了两次卫生间，就是想试试到底能坐多久，结果3个小时之后尿意还是变得很明显，于是后来的几次长坐都是维持3个小时，没有再增加时间。

感悟：以前我认为长坐5、6个小时，并不能代表有定力。在亲身体验后发现能久坐并不容易，就算腿没问题，但是心不够稳定的话，也很难坚持那么长时间。

 

1月11日  昏沉与饥饿

禅修第42天，前几天下午坐禅时总犯困，感觉是中午吃的有点多，这两天尝试减少食量，今天下午坐禅时发现昏沉确实减弱了。但是减食量并不好掌握，晚上会偶有饥饿感，我观察这个感觉，很快饥饿感消失了，我发现这只是个感觉，身体并不乏力。下午坐禅前，我看见水杯药品存放区里有一罐球形的棕色酥糖，我回忆起前几天听开示录音时，长老说有一种叫“佳都麻杜”（catumadhura）的食物，是由酥油、蜂蜜、棕榈糖、芝麻油4种食材，按各1/4的比例混合制成，被允许在晚上食用，我当时认为这个糖球就是佳都麻杜。于是就吃了一颗，但是我发现只是糖，没有牛奶、蜂蜜的味道，这时我意识到我可能违反过午不食戒了。我将这个情况咨询了圣法西亚莉，西亚莉告诉我那个是棕榈糖，下午允许吃，我没有破戒。小参时我也将这个情况汇报给了毕林西亚多，西亚多在开示时没有提这件事，只是简单的开示说：昏沉出现了，要及时观察，昏沉是会消失的。晚上我再一次到水杯存放区时，发现那里已经摆放了很多罐“佳都麻杜”。我心里感觉很暖和，我以前就听说毕林西亚多很照顾我们中国YOGI，在中国办禅修营时还进入厨房查看YOGI们的饭菜，并要求法工们：给YOGI们吃什么，就给我吃什么。这次我亲身感受到了长老对我们的悉心照顾。

佳都麻杜

1月12日  疼痛像一串串水泡

禅修第43天，晚上最后一坐，精进力很强，观察腹部起伏时，身体的概念开始消失，心变得稳定，这时候两个小腿的接触点出现了微细的疼痛，我将注意力转移到疼痛上，作意寻找疼痛的中心，然后深入紧贴观察，疼痛很微细，但是变化得却非常迅速，像水快烧开时壶底会冒出一条条微小水泡组成的细线一样，我选择其中一条最明显的细线观察，忽略其它的，直到它完全消失。

小参时，毕林西亚多开示说：这样的选择是对的，就是要选择最明显的现象观察，忽略其它的，直至现象完全消失。

 

1月13日  戒律的保护

禅修第44天，我体会到戒律和守则原来是保护自己的。以前我总感觉持戒、遵守共修守则，对自己是一种约束，穿着袈裟时对自己的威仪和行为都要时刻保持注意，这让自己很不自由。但是随着禅修的深入，我感受到每一条戒律、每一条守则，都很有用，都不可忽视，它们并不是在约束自己，而是像一个防护罩保护着我们善法的成长。

 

1月14日  刻意制造疼痛

禅修第45天，坐禅时腰以下都是舒适的感觉，疼痛和痒等感受都很轻微、若有若无，除了腹部起伏这个主要目标以外，没有明显的次要目标了。由于很舒适，心开始懒惰，无法紧贴目标观察了。这时候我发现观察到的腹部起伏好像与真实的腹部起伏并不同步，我提起精神观察，发现是心在跟着幻想出来的腹部起伏的影像观察，并不是在观察真实发生的现象。于是我停下来找到真正的腹部起伏继续观察。但是过一会精进力弱了，犯困了，又跟着影像观察了，我再提起精神回来，这样反复了好几次。于是我想出个办法，将两腿之间的距离拉近，加大盘腿的幅度，刻意制造出疼痛，用来创造一个明显的目标，同时也用来提高精进力。但是发现这样效果并不好，刚开始时疼痛点很多有3-4个主要痛点，分心严重不容易聚焦在一点上，过一会疼痛就减弱了，又不疼了，我自己意识到这样的方法不可取。

小参时，毕林西亚多开示：出现这样的情况是因为心没有紧贴目标，精进力减弱造成的，要能清楚的观察到腹部上升到顶点之后转下，以及下到底点之后的转上。对于坐姿问题，马哈希禅法的建议是用舒适的坐姿，不要刻意制造疼痛，卧禅时也是如此。

禅修笔记原文

 

1月15日  观察到耳膜的振动

禅修第46天，晚上听开示录音时，突然感到右耳发痒，于是我就观察痒，当痒变化了几种方式逐步消失后，我观察到耳朵内部在振动，而且振动频率是与开示声音同步的，我意识到这个振动是声音撞击耳膜产生的。当持续观察这个振动时，振动变得很强，耳朵内外一起振动，并且发现听不清开示声音了，然后我就让注意力回到开示内容上，这时又可以听清楚声音了，但是振动也随之消失。

 

1月19日  思维戒德

禅修第50天，毕林西亚多开示录音中讲到：要思维戒的法喜。通过思维自己的戒德，思维自己对戒律的实践，会对自己很满意，会产生戒的法喜。如果今生没有证得道果，也没有证得禅那，临终之时思维自己的戒德，可生善道，甚至生为天人。在听开示的过程中，我也在思维戒律的利益，思维自己的戒德，从受沙马内拉戒以来我持戒还是认真严格的，在做完了这些善思维后，内心真的充满了喜悦和幸福感。

晚上最后一坐，我带着思维戒德的法喜，心变得平静、自然，妄想非常少，心与目标同步一致，九成以上都是清楚的观察，是自打我禅修以来妄想最少的一坐。

摄于中国YOGI们听开示的小佛堂门口

 

1月20日  世界因正念而清晰

禅修第51天，昨天晚上禅修的定力明显带到了今天，早上起床后发现心变得警觉了，日常观察时心能够沉淀下来，可以很少漏失的持续观察日常活动了，走路时可以连续的观察到身体的移动，用餐时也能保持觉知，可以清楚连续的观察到自己肢体的移动轨迹、每一下咀嚼的接触和感受、咽下食物时的压迫感和不适感等等。发现自己的生活变得很清醒、很清楚，从来没有过的清醒，对比起来以前的生活都是混沌的、模糊的、昏沉的，这是我第一次体验到有持续正念的生活状态这么好。

行禅去餐厅

1月21日-22日  疑盖生起

禅修第52天，禅修时妄想开始反弹，心变得厌倦观察，坐禅、行禅时心都很懒散，失去了焦点，全天状态都很差。坐禅时还总是对比最近的体验来思考一些法义上的问题，这样很影响禅修进展。

禅修第53天，我提醒自己要清醒点、要打起精神来，经过这些提醒，禅修状态好了一些。

小参时，向毕林西亚多提出了“我总是观察到情绪在心脏附近出现，而思维、计划、幻想总是在大脑附近出现，这是什么原因？”等等多个问题。西亚多对我开示：你想的太多了，这样定力很难生起，下面的问题不要问了，继续精进吧。

我意识到这是疑盖生起了，慧力强于信力造成了不平衡，按照西亚多的要求，我放弃了那些牛角尖的问题，继续精进禅修。

个人经验：不要带着疑惑禅修。带着疑惑禅修会对禅修造成很大的危害。在《向马哈希大师学正念Ⅱ》里有这样一个问答：

问：尊者！我相信您的禅修一定进步神速，观智一个接着一个地生起。是吗？

答：就我而言，练习了四、五天后，甚至过了一个月了，依旧没有任何进展，那时可说是一无所获。这是因为我对这方法没有足够的信心，而且没有付出足够的努力。这情况是，巴利称为vicikiccha的怀疑，阻碍了观智、道果的生起。所以，去除这种怀疑是很重要的。我当时浪费时间在怀疑上，误把怀疑当作有效的分析。

在上文中，马哈希大师明确的告诉我们，他带着疑惑禅修了一个多月，结果一无所获，所以我们对于疑盖要非常警惕，如果YOGI们带着疑盖禅修，那只会白白浪费了宝贵的禅修时间。对于马哈希禅法，我们要树立坚定的信心。在禅修营里对禅法和指导老师要给予充分的信任，带着初学者的态度，严格按照小参老师的指导来调整自己。在禅修时，如果出现了对法义的思维，要立即标记，不要让思考继续延伸下去。如果是在家自修，可以多读一读四念处禅修的相关资料，这样会让自己的慧力和信心都得到稳步的提升。

 

1月23日  精进力与定力的平衡

禅修第54天，上午坐禅时，发现自己为了提振禅修状态，用力过强，心产生了焦躁和紧迫感，心绷得过紧，我意识到自己的精进力强于定力造成了不平衡，于是我标记：紧绷、焦躁，并提醒自己：不要着急，对当下不批评、不抗拒、不提要求，不强求看的清楚、不强求观察的连续，轻松自然的观察目标，经过这些调整，心渐渐平稳下来。

下午坐禅时，心很宁静，但是发现心力逐步变弱，心与目标渐渐变远，已无法紧贴目标观察。这时我意识到自己的精进力变弱了，需要激发精进力。于是我标记：贴不紧、看不清，并提醒自己按照班迪达大长老的开示：要恭恭敬敬的观察、认认真真的观察、仔仔细细的观察。而且我还增加了对目标标记的频率，通过这些方法，心又可以准确地观察腹部起伏了。

感悟：五力是在不断变化的，需要我们去维持动态平衡，通过这些天的禅修练习，我逐渐熟悉了自己五力不平衡时会出现的现象，所以可以快速做出调整。

班迪达长老以五力为内涵设计的LOGO

 

1月26日  违反了止语

禅修第57天，临近春节，跟我同行来的一位西亚莉找到我，给我一张本地电话卡，建议我给家人报个平安，同时也帮她订一下回国的机票。因为她年龄比较大，上网不熟练，虽然我知道这样违反了禅修营止语和使用手机的规定，但是我还是答应了。从办公室取回手机后，我与家人和朋友通了电话，晚上帮西亚莉订好机票后就立即将手机锁了起来，但还是受到了不小的影响，坐禅时，心中起伏不定，各种妄想纷飞，经常穿越回国内思考家人和工作的事情，有时还会生起强烈的情绪，我使用慈心禅进行了对治。

个人经验：此次的违规行为，对我禅修的直接影响持续了2天，一直到5天后才完全不受影响。参加禅修营，要做好止语，这样对自己和别人都是一种保护，生活上的事可以找法工，禅修上的问题可以找小参老师，不要去打扰其他YOGI。

禅修笔记原文

1月27日  学习对治五盖的方法

禅修第58天，中心的一位西亚多为我们开示了对治五盖的方法：

对于贪欲，要尽早发现，并马上标记：贪欲或可爱等，然后持续观察它，当发现贪欲消失后，要注意到它的消失，并立即标记：贪欲消失或可爱消失。

嗔恨也是如此，要尽早发现并标记，嗔恨如人生病，小病时好治疗，发展成大病就难治了，所以要尽早发现。对于昏沉、睡眠，掉举、疑，也是这样生起时标记、消失时标记。

1月28日  特殊的体验

禅修第59天，经过了近2个月的持续禅修，我逐步掌握了平衡五力的方法，学会了怎么去调整。对于五盖也能够保持警觉，掌握了消除五盖的方法。从这时开始，禅修进入了平稳进步的阶段，禅修不再是一件困难、痛苦的事，而是变得轻松、快乐。

晚上最后一座，妄想极少，偶尔几次妄想也很微弱，无法动摇正念。观察腹部起伏时，心变得轻松、活跃，心自然的、稳稳的沉入目标，不会过紧也不会过松。由于没有五盖，我体验到了心清净，发现五盖原来是个重担，而心一直习以为常的背负着这个重担，现在这个重担被卸下来了，心变得非常轻快和安适，下坐之后没有任何疲惫感，不想睡觉，坐禅时的定力很明显的延续到了生活中，回到宿舍后还要继续打坐。对比起来以前虽然也有禅修状态很好的时候，但是那需要持续的付出精进力，心还要警觉的维持平衡，而现在五力自然的平衡，心不需费力就可以清楚的观察目标。

晚上禅修结束回到宿舍继续练习卧禅时，突然全身上下出现了许许多多快速生起消失的感受，就像无数雨点一个接一个持续的打在全身上下一样。同时我还看见很多快速移动和变化的光，这让我感到害怕，于是就睁开眼睛，这些现象就消失了。

小参时西亚多开示：第一次见到这样的现象，害怕是正常的，以后见到光，标记看到、看到就可以了。

回到宿舍继续坐禅

1月29日  戒的快乐

禅修第60天，我持守沙马内拉戒已将近2个月了，对于戒律的利益，我有了更深刻的体会，我体验到了戒律的快乐，这种体验让我感到始料不及，生活变得那么轻松、踏实，毫无压力和焦虑，就连走在三点一线（禅堂、食堂、宿舍）的路上时都如沐阳光，变得那么从容、自信，对自己的行为高度的认可，这时我回忆起佛经中对于出家众快乐生活的描述果然是真实无误的。

感悟：五欲之乐是一种需要通过不断获取来维持的浅表快乐。而戒律的快乐是放下的快乐，是减法的快乐，这样的快乐更丰盈、更安稳，是一种深深扎根于内心的幸福感，让生活变的很轻松。当守护戒律时，多体验放下烦恼后的清凉感和轻松感，这样心会逐步喜欢上持戒的快乐，当烦恼敌再次来临时，心会自动的更倾向于守戒。

 

1月30日  观察到骨节的运动

禅修第61天，下午坐禅，我在观察腹部起伏时，发现有许多振动，吸气时观察到全身在膨胀，呼气时观察到全身在收缩。还观察到自己的身体虽然没有移动，但是骨骼与骨节之间不是静止的接触，它们在不断振动，相互之间还有摩擦和碰撞，而且还可以听见这个摩擦和碰撞的声音，类似于金属之间摩擦、碰撞的声音。观察到这个现象让我感到浑身不舒服，好像是心不想接受身体很不稳固这个事实。

 

1月31日  国际禅修营结营

禅修第62天，历时2个月的国际禅修营结束了，中心举办了简单的结营仪式。几位YOGI代表作了禅修感言，我的英语水平还听不太懂，从现场喜悦的氛围来看，想必是很风趣幽默的。仪式结束后大家合影留念，然后大部分YOGI就整理行囊踏上归乡之路了。毕林西亚多也要回仰光中心了，中国YOGI的小参老师更换为森林中心的主持高差西亚多（Kawche Sayadaw），由于我的假期还没结束，所以我留在森林中心继续禅修。

 

2月1日  频繁的喜乐和光

禅修第63天，禅修时全身各种各样的喜乐和光出现的非常频繁和容易，在1小时的坐禅里，有时会出现2-3种不同的喜乐，甚至在休息时间，躺在床上身心一放松就会出现喜乐。光出现的也很频繁，甚至在坐禅前闭眼礼佛三拜那么短的时间里，都会出现微弱的光。心在被喜乐充分的滋养后，变得细腻、安稳，禅修变得简单、轻松，日常生活中也充满了幸福感，让我对于三宝的信心愈加坚固。

 

2月2日  电击的体验

禅修第64天，练习卧禅时从脖颈到小腿，感受到像被电棍一节一节的电击一样，每次电击从后向前贯穿过去，电击一遍之后再次按从脖子到小腿的顺序电击，大约10几遍之后停止，然后全身酥麻喜悦，躺在床上一点都不想移动。

 

2月3日  漂浮的体验

禅修第65天，上午坐禅观察腹部起伏时，感觉心里变得越来越明亮，然后身心像蜡烛一样开始熔化，粗重感逐步消失，觉得自己变得越来越轻，比空气还轻，最后就像气泡一样要漂浮起来。因为是第一次经历这样的体验，所以当感觉身体的一侧已经飘起，身体开始倾斜时，我感到有点害怕。这时刚好坐禅时间结束，我就睁开眼睛看了一下，发现自己仍然是牢固的坐在禅垫上，并没有飘起。

 

2月4日  苦受变乐受

禅修第66天，有一次坐禅时的体验很特别，观察腹部起伏时，身上出现了几处明显的苦受，过了一会我就感觉哪里好像不对劲，然后发现刚才有苦受的地方，突然间就像川剧变脸一样，都变成乐受了，这种现象让我感到很奇异。

 

2月5日  心开阔的体验

禅修第67天，下午坐禅在观察腹部起伏时，突然间心好像被外力强行拉开了一样，心变得非常广大开阔，大到探测不到边际，这种感觉就像一个人长期生活在狭小的空间内，突然坐到了鸟巢体育馆这种开阔空间的座椅上，随着空间的巨大扩展，心也随之变得宽坦和安适，这时的心非常稳定，但是无法观察目标，一动念观察目标就会从定境中逐步退出来，那是我第一次体验到定的味道，后来还体验过其他形式的定，有时候心好像是突然掉进陷阱里一样，有时候心变得越来越明亮，然后心消融在明亮中。

 

2月6日  美到难以描述的光

禅修第68天，晚上最后一坐，在观察腹部起伏时，突然感觉全身被强烈的电击，全身从上到下，从里到外被彻底贯穿，身体里充满了电流，电流的滋滋声可以清楚听见，好像全身每一个点都被充满了能量，电流过后全身都充满了喜悦，然后出现了许多快速移动的光，这些散乱的光开始汇集在一起，形成了一个很大的方形的非常皎洁明亮的白光，光的边缘还有闪烁的光焰，这个光非常漂亮、非常完美，美到难以形容，最迷人的月光相比它也要黯然失色。见到这个情境，当时我就呆住了，毫无正念了，就那么呆呆看着它，过了十几秒钟这个光渐渐消失了，这次经历让我印象非常深刻。

晚上下坐之后有点头疼。

禅修笔记原文

 

2月7日  被西亚多看穿

禅修第69天，早上小参时，我将这些天的体验向高差西亚多进行了汇报。西亚多开示：你现在已经体验过微小的、中等的、强烈的法喜了。止禅的禅相是概念法，观禅的光是心光，是真实法，光是不断变化的，可以观察光的变化。头疼是因为你对目标有偏好，对喜欢的目标追着观察，对不喜欢的目标抗拒、抵抗，如果完全中立的观察最明显的目标就不会这样。

高差西亚多的开示让我很惊讶，就像能看见我的心一样，那段时间坐禅时我确实不喜欢观察腹部上下，觉得很枯燥、没意思，我喜欢追着观察感受的微细变化，对那种丰富多彩的变化感兴趣。

 

2月8日  无法阻止的宁静

禅修第70天，晚上，我写了一小段对于这几天坐禅体验的总结：我发现最近坐禅时不管我打不打妄想，心都会不可阻止的越来越宁静，当宁静到一定程度就会出现光和喜乐，再宁静下去就会出现定境。因为自己也很清楚，光和喜乐是内观禅修道路上的杂染，所以在大多数情况下，我都是按照马哈希禅法的要求，标记并放弃了喜乐和定境，继续观察目标。

禅修笔记原文

 

2月9日  回国前的小参

禅修第71天，临近回国，小参时我向高差西亚多请教了两个问题：

1.当身体的感受和心的情绪等次要目标变得明显时，观察次要目标以多久为宜？

西亚多开示：并没有固定的时间，马哈希禅法使用腹部起伏做为主要目标就是为了让心有个主要的目标依靠，对于心的情绪观察久了容易陷入其中，所以在觉知标记后要尽快回到主要目标上，其他身体感受可以观久一点，不需要总换目标，但是也不要太久，单一的目标观察久了会松懈，还是要回到主要目标上。

2.当腹部上下变的很微弱，其他次要目标也很微弱时，该怎么观察？

西亚多开示：如果腹部上下很微弱，可以观察触点、坐姿，如果这两样也变得非常微弱，可以观察“觉知道没有明显目标的心”，过一会其他目标也会重新变得明显，这时再去观察明显的目标。

小参室

2月10日  还俗

禅修第72天，禅修中心的长老为我做了一个简单的还俗仪式，并重新为我受了八戒。这次短期出家成为沙马内拉一共68天，让我终身难忘。在禅修营里气氛很和谐，特别是一位斯里兰卡比库、两位越南比库和一位美国沙马内拉，对我很友善并且帮助过我，由衷的感谢他们。

摄于还俗后

2月11日  带着不舍和遗憾回国

这天下午，来到缅甸已经76天的我，终于踏上了回国的旅程。离开禅修中心时，我感觉很不舍，因为我已经适应并喜欢上禅修中心的生活了。在飞机上我回忆和总结了这70多天的禅修经历，我认识到持续禅修是进步最大的保障，如果我在禅修的第10天离开，那么就会跟以前一样，不会有显著的进步；如果我在第20天离开，也不会体验到以后的进步；如果第30天离开……但是正因为我在禅修的第76天，在禅修状态渐入佳境时离开了，所以我也没法体验到持续禅修第100天、半年、1年时会获得的进步了，这让我感到很遗憾。

 

 

回国以后

 

禅修中的不足

2017年初回国后，我向国内的几位尊者汇报了我这次赴缅禅修的过程，尊者们耐心的为我做了剖析，加上我自己的反思总结，我发现这次禅修中存在以下不足之处：

1.我过早的放弃了标记，为禅修进步制造了困难；

2.对于生起的目标没有做到平等心，存在偏爱，喜欢观察疼痛；

3.忽视了日常观察，使得正念无法高度连续；

4.没有对禅修状态好时产生的期待保持警觉，那是一种微细的贪，阻碍了禅修的进展。

 

禅修的搁置

这次赴缅禅修让我受益匪浅，回国后，我很想分享禅修的利益，让更多的人了解马哈希禅法，所以我耗费了大量的精力来维护、充实我创办的马哈希内观公众号，陆续增加了多个专题板块，为处于不同阶段的禅修者提供禅修帮助。工作和生活也很忙碌，再加上自己的懈怠，导致禅修中断，搁置良久，但是我对再次赴缅禅修的热情却从未动摇。

 

禅的烙印

经过这次赴缅禅修，我认识到强烈的善法会给内心留下难以磨灭的痕迹。在体验过禅修的高品质快乐后，发现自己对于五欲之乐的渴求已大幅度的削弱了，心不再为五欲之乐而汲汲钻营了，心变的自由、自主、宽广、自信、稳当、快乐，自己的道德水平也随之提高。

在日常生活中，还经常会观察到身体各部位出现的微细振动，特别是手部的振动，常常变得很明显。虽然禅修中断了一年多，但是这种观察力并没有随着时间的推移而减弱消失。

 

 

第二次赴缅禅修

 

2019年2月28日  再赴缅甸，困难重重

时隔两年，终于在2019年2月底，我排除万难，如愿再次踏上了赴缅禅修之旅。这一次的禅修之旅能够成行，可谓困难重重，来自工作、家庭的阻力很大，旅途中也遭遇了意想不到的难题，差一点不能够顺利入境。就连我的常备药品哮喘喷剂也忘带了。

2月28日早上到达仰光后，我先去大金塔进行了礼拜、忏悔和发愿，中午在班迪达仰光中心用餐后，乘车抵达班迪达森林禅修中心，这次禅修期间，由森林中心的主持高差西亚多为我们中国YOGI做小参指导。

再次礼拜大金塔

3月1日  疼痛再次来袭

禅修第1天，此时的缅甸气候开始炎热，中心的YOGI很少，男众禅堂里只有10来个人。我在后排找了个位置坐禅，第一坐刚过30分钟时腿就开始疼了，但是心好像还没有准备好迎接疼痛，于是就频繁的换腿，妄想也开始连绵不绝。

接下来的几次坐禅，继续频繁换腿，没有一坐能坚持住不动，我观察到腿部的疼痛其实并不强，只是心对疼痛失去了忍受力，总是在躲避。行禅时也如此，过了20分钟脚底就开始出现尖锐的疼痛和肿胀感，到了40分钟这种感觉变得很强，脚踩在地板上就像踩在钢板上一样，非常硬。有几次行禅到40多分钟的时候，实在坚持不住了，就到禅堂后面的椅子上坐着休息了几分钟。

 

3月3日  腹部起伏的优势

禅修第3天，还没有适应缅甸热季的气温，白天心是烦躁的，晚上温度适宜后，禅修状态有所好转。晚上最后一坐时，切身体验到了腹部起伏这个目标的优势，它很稳定，不需要费力的寻找，心开始喜欢观察腹部起伏了，精进力自然的变强，心也变得更平和了，妄想很少出现。我以前总觉得腹部起伏这个目标很单调枯燥，所以喜欢追着观察感受的变化，但是当一系列的感受消失后，需要刻意去寻找其他的感受，这会影响禅修的连续性，而腹部起伏这个目标的优势就是很稳定。兴趣是最好的老师，当认识到腹部上下的优势后，心自愿的付出精进力，不需刻意激发。

 

3月5日  腹部“撞墙”

禅修第5天，经过了5天的适应期，禅修状态开始好转，坐禅时能够按照西亚多的要求，清楚的观察到腹部起伏的顶点。有几次，观察腹部膨胀时，腹部变得很坚硬，在腹部碰触到衣服时觉得衣服也很硬，像撞到墙壁一样。

 

3月7日  不停的流口水

禅修第7天，坐禅时不断的流口水，越想控制流得越多，每隔1-2分钟就要咽一次口水，很影响禅修。这个情况第一次来缅甸禅修时也出现过，上次也没找到什么好的解决办法。

小参时，我向高差西亚多汇报了这个问题，西亚多开示：口水多、身体发热等都是自然现象，觉知到就行了。

 

3月8日  心无处不在

禅修第8天，坐禅时观察腹部起伏，总感觉是心在起伏；行禅时观察脚步的移动，总感觉是心在移动；日常生活的观察中，总感觉是心在接触，是心在运动等等。这让我产生了疑惑，担心自己是不是偏向于修止禅了。

小参时，我向高差西亚多汇报了这个情况，西亚多开示：感觉什么都是心在做是很好的，是心与目标同步、心紧贴目标、沉入目标的结果。西亚多还提醒我，妄想多的时候要知道自己妄想的频率、时间、多久能回到业处上，要尽快回来。

 

3月10日  观察到高速振动

禅修第10天，坐禅时观察腹部起伏，突然发现右手指背出现了高速振动，这是我观察过的最快速的振动，直观的感觉好像每秒超过百次的频率。让我有点意外的是，心可以清楚、准确的观察到每一次振动的过程，几乎没有漏失。

 

3月11日  熟练的运用标记

禅修第11天，我发现如果方法得当，连续的日常观察是可以做到的。首先我提醒自己每次只做一个动作；其次是只观察动作移动的轨迹，这是最容易观察的目标；另外我还坚持用密集标记的方法保持正念的连续性。就这样通过了几天的练习，养成了在日常生活中密集标记的习惯，通过标记的辅助，即使在吃饭的时候，也能够清楚连续的观察到自己手臂每次挥动的轨迹以及咀嚼时发生的各种强度的触碰。在洗漱、走路的时候也能够较好的保持正念的连续，日常观察已经可以将坐禅和行禅时的正念连接起来了，一整天里正念的连续性都保持得不错。这个经历让我认识到，标记是马哈希禅法的重要工具。以前我对标记的重视程度不够，而且还过早的放弃了标记，这是个严重失误。

个人经验：能够熟练掌握禅修方法并不容易。刚接触马哈希禅法时，我觉得这个禅法很简单，但是当自己亲身付诸实践时，遇到了很多细节上的问题，而且自己也很难达到禅师高标准的要求。我发现这不仅仅是精进力不够的问题，对禅法掌握的不够细致、不够熟练也是个重要原因。

经过几年的禅修练习，我开始认识到禅法中的逻辑性和系统性。认识到遵守戒律和《共修规约》是禅修的重要基础，每一条都不容忽视（特别是止语），忽视哪一条，哪一条就会成为短板；还认识到了标记的重要作用，熟练掌握了标记的方法，当标记成为习惯后，连续的日常观察变得容易了，这样就可以将坐禅和行禅连接起来保持正念的持续不断。

通过反复练习，我学会了在禅修时警觉的认清和消除粗糙的及微细的五盖；学会了通过辨识身心现象来发现五力的失衡并能够及时进行调整；掌握了几种能够有效激发自己精进力的方法。

当我熟练的掌握了以上方法后，发现禅修的进展变得稳固和全面，避免了局部短板。这时我才醒悟到，原来自己从2013年初次学习马哈希禅法起至今，通过几年亲身实践的摸索，才刚刚算是熟悉了禅修方法。

班迪达大师在“森林中心第17届国际禅修营”里开示过：“只要大家能够按照教导的方法，精进禅修，可以保证，在三周内，每个人都会有显著的进步，更不要说超过三周，会有更加可观的进步。”通过亲身体验，我认识到如果能够真正熟练、准确的掌握了禅修方法，并始终保持着热切的精进力，那么三周之内取得显著的进步是完全可能的。

禅修笔记原文

3月13日  立即消失的感受

禅修第13天，坐禅时我观察腹部的起伏，不久疼痛出现了，我将注意力转移过去观察疼痛，疼痛就立即消失，我将注意力带回腹部起伏上，过了一会痒出现了，我转移过去观察，痒也是立即就消失了。后来出现的几种其它感受也是如此，只要一观察立即就会消失。

 

3月14日  日常观察过于细致

禅修第14天，我在进行日常观察时，发现手在触碰到门把手等物体时，触碰后生起的感受会一层层向内传递，传递很多次后才消失。观察眨眼时，发现眨眼前先是一个苦受生起，然后想眨眼的心生起，最后眨眼的动作发生，苦受得到缓解。还观察到有时手指会发生一些很微小的移动，这个移动在平时看来是没有具体目的性的，但是现在可以观察到在手指移动前生起的微弱作意心了。在多次观察这类目标后，我发现不管是多么细微的动作，都是先生起了作意心，然后才有动作的发生。

小参时，我将这些发现向高差西亚多做了汇报，西亚多对我开示：在日常观察中不用太细了，这样很浪费时间，只要观察最粗浅的动作就足够了，明显的感受可以简单观察，不要太细。

我的禅修宿舍

3月15日  对治行禅中的妄想

禅修第15天，行禅时妄想很多，我使用了下决意心的方式提高精进力。每次转换方向后站立时，我都下决意在到达下个转向点前，要精进观察不打妄想。使用了这个方法后，精进力确实得到了提升，妄想也减少了。

小参时，高差西亚多开示：行禅时如果发现妄想了，站住别动，先标记：妄想、妄想，然后再继续行禅。如果不是特别明显的目标出现，不用去分心观察，保持心专注在脚步移动上。

 

3月17日-20日  病痛让我感悟无常

禅修第17天，天气很热，下午冲凉水澡后感冒了，晚上开始发烧，头疼了20多个小时，疼的无法入睡，夜里只睡了2-3个小时，我尝试着观察疼痛，但是发现生病后心力变得很弱，无力进行持续的观察。

18日中午，圣法西亚莉顶着烈日给我送来很多药品，服药后症状缓解了一些。

19日晚，感冒非常意外的激发了我的过敏性哮喘，以前每次出远门都带着哮喘喷剂以防万一，就这次没带，但就这次犯了，一躺下就憋得严重，喘不上气，只能靠在椅子上用力呼吸，这一夜也是只睡了2-3个小时。

20日上午，圣法西亚莉得知情况后，立即找办公室的工作人员去镇上帮我买来了哮喘喷剂，再一次顶着烈日给我送药，治好了我的哮喘，我的心中充满了温暖和感动。

这次生病对我的禅修练习影响非常大。也让我深刻的意识到生命的无常，在病苦来临时的无助和无力，必须要精进禅修才会让自己不留遗憾。

 

3月21日  地面很柔软

禅修第21天，受到感冒和哮喘的影响，我在宿舍里休息了3天后，感冒症状有所缓解，今天恢复了正常禅修。因为流鼻涕的感冒症状非常严重，需要频繁擦拭，对于坐禅影响较大，于是我减少了坐禅时间，增加了行禅时间。行禅时感觉身体很轻盈，1个小时的行禅时间里，脚不疼了，没有尖锐的感觉了，脚接触地面时，就像有一层薄垫一样，感觉很柔软，踩上去很舒服。

小参时，高差西亚多开示：感觉地面软，这是因为定力增强了，粗大、尖锐的感受不生起了，细腻的感受变得明显。西亚多还鼓励我要保持正念，对我开示：要知道心与目标在一起时，心是没有烦恼的、清净快乐的。

 

3月22日  正念的快乐

禅修第22天，我遵照高差西亚多的开示，尽量的保持正念。我发现自己能平静的面对病痛了，心不再抱怨，变的安宁了。通向觉悟解脱的禅修之路，并不只有单调和忍耐，还有许多幸福和快乐，如果能够多留意品味实践佛法的快乐，那么修行之路将无需鞭策，自发精进前行。比如：在禅修和日常生活中，多品味正念给我们带来的安宁、快乐，让心慢慢的接受和喜欢正念后，心会更自愿的精进努力。

 

3月23日  与毕林西亚多重逢

禅修第23天，小参时得知我的戒师毕林西亚多今天来森林中心。我邀请圣法西亚莉做翻译，一同去拜见毕林西亚多。西亚多见到我很高兴，详细询问了我的情况，我如实的向西亚多做了汇报，当说到我目前正在北京筹办四念处学习中心时，西亚多当即表示了赞许和支持，并鼓励我要每天坚持禅修不要中断，让我每天练习2-4次简易的慈心禅，每次15分钟，养成禅修的习惯。不知不觉中，西亚多亲切的和我聊了20多分钟。临别前，西亚多让我靠近他一些，并用他的手机给我们照了一张合影，西亚多告诉我：这样他一看到手机里的照片就会记住我了。这次拜见，毕林西亚多亲切的话语给了我莫大的信心和动力。

与毕林西亚多的合影

 

3月25日  期盼的陷阱

禅修第25天，坐禅时心很清净，能够紧紧的跟随腹部起伏，这时我感觉这个状态似曾相识，产生了“光和喜悦就要出现了”这种预判，但是这种预期没有出现，接着我就观察到心失去了平衡，出现了焦躁，这时我警醒过来了，马上标记“期盼”“期盼”，然后回到观察腹部起伏上。

个人经验：警惕“期盼”的陷阱。因为第一次赴缅禅修时，取得的收获比较多，这让我对实践禅法的信心大幅提升，但这也造成了我对禅修之路想象的过于简单、乐观，想当然的认为下次禅修一定比这次禅修更顺利、进步更大。当带着这种预先设定的“期盼”去参加下一次禅修时，总爱对照以往经验去做预判，认为这时该出现什么了，该发生什么了…但这种期盼和预设，恰恰是阻碍禅修进步的贪欲盖，会使心失去平衡，当期盼的结果没有到来时，又会进一步促使心产生焦躁，如果处理不好这些问题，禅修很难取得进步。

所以当我们认为这次禅修营/今天的禅修/这一次坐禅…状态好，进步大，对下一次禅修产生期盼时；当发现自己对特殊体验/禅修进展/观智等产生期盼时；当期盼对目标观察得更清楚、更细微，期盼心更加清净、安稳时；当对观察的目标有要求，期盼目标改变成自己喜欢的状态时，我们都要很警醒的认识到，这些“期盼”都是会阻碍你禅修进步的贪欲盖。当发现心中产生了这些期盼时，要立即标记并将心带回目标上，我们唯一要做的就是让心保持正念观察，至于进步和成果就让它自然的发生。

 

3月29日  背着《走向寂静》回国

历时30天的禅修之旅结束，我启程归国。这次禅修受到生病的影响，我没能付出持续的精进力投入到禅修中，感到很遗憾。

离开禅修中心之前，圣法西亚莉委托我带了18本《走向寂静》结缘给国内的禅修者。这本书稀有难得，既有实体版也有网络版，是班迪达大长老在2015-2016年“森林中心第17届国际禅修营”中的系列开示，由圣法西亚莉根据开示录音翻译整理而成。近几年，西亚莉一直在参与班迪达大长老开示的翻译工作，据西亚莉介绍，这是班迪达大长老圆寂前最后一次系列开示，大长老非常慈悲，想把四念处内观禅修的系统方法完整地教给我们，可以说是手把手的在教禅，基本上禅修中的所有问题，这套书中都有解答。2016年4月16日上午，距这次开示完两个半月后，班迪达大长老圆寂。圣法西亚莉希望大家能够珍惜班迪达大长老的慈悲之心，认真阅读学习这套书，用精进禅修来向大长老致敬。

 

 

两次赴缅禅修后的感悟

通过这两次赴缅禅修的经历，我认识到四念处是一条实践佛法的真实之路，是佛陀时代质朴的实修方法，不是神秘主义，不是玄学，也不是书本知识，更不是看似高深却无法触及的空洞理论。四念处禅修的利益是我们通过实践就可以亲身体验到的。一个真正实践四念处禅法的YOGI，对于法的体验会越来越深刻，随之而来的，对三宝的信心、对实修的信心，也会越来越坚定。希望大家都能够接受佛陀的邀约，珍惜宝贵的四念处禅法，踏上这条通向涅槃的圣者之路。

作者：Aggacitta

邮箱：aggacitta@foxmail.com

死到生——业在死亡和投生过程中的作用

死到生

——业在死亡和投生过程中的作用

（选译）

第一章 临死的人会看到什么 4

第二章 投生时业报成熟的次序 6

重业 7

临死业 8

惯行业 16

已作业 22

第三章 总结和具体运用  27

一个重要的例子  30

结论  42

作者阿嘎吉答（Aggacitta）比库简介 43

编译序

很多人可能感兴趣一个人造的业如何影响他下一生投生到什么地方，这本书就是讲的这方面的内容。此书的英文原名是 “Dying to Live——The Role of Kamma in Dying and Rebirth”，当中举了好些例子来说明这个问题，而且特别强调了临终一念的重要性。这些例子浅显易懂又很能说明问题，过去在论坛上讨论业报问题的时候为了引用曾经翻译过一些，最近在论坛和博客上关心业报的问题的人又比较多，所以我觉得有必要把已翻译的部分加以补充，串成一个整体，这样使中文读者能够了解南传佛教的业报观。

由于这样，翻译的部分是英文原版后面的章节，此书前面部分讲了一些涉及业的阿毗达摩知识，虽然很重要，但是因为有了中文版的《阿毗达摩概要精解》，有兴趣的人可以直接阅读，在觉悟之路等网站上可以查到，这里就暂且不作翻译。这样一方面是为了省些时间，另外阿毗达摩知识对普通读者可能比较抽象，如果在书的开始就放上阿毗达摩的知识，有人就会觉得此书是深奥难懂的东西，也可能不会往下读了。而死亡和投生的现象和故事一般人都能读，如果读后有兴趣进一步了解阿毗达摩知识关于业报的知识，则可以阅读《阿毗达摩概要精解》。

此书的原作者是Aggacitta Bhikkhu, 是一位马来西亚出家人，是大家比较熟悉的《法的医疗》和《就在今生》的英译者。

当然为了大家能看懂后面的故事，死亡时候会出现的现象和业的关系还是需要交代的，这些内容是英文原版第三章的部分内容，所以这里第一章就是这部分内容再加上一些别的必要的介绍。由于考虑上下文衔接以及完整性去掉和添加了一些内容，这章就不是直译。第二章基本上就是直接翻译原书第四章，只是最后一个故事原书是根据记忆叙说的，而我这里直接找到了故事的出处，就直接翻译了过来，另外省略掉了一个故事没有翻译。第三章是完全从原书的最后一章翻译过来的。

需要特别指出的是，原书和《阿毗达摩概要精解》中关于业报成熟的顺序都是重业、临死业、惯行业、已作业这样的顺序，而《清净道论》的排序时重业、惯行业、临死业、已作业。马哈希尊者在讲缘起法时认为应该按后一种方法排序，就是惯行业比临死业优先，但也存在一些临死业比惯行业优先的特例。我个人认为马哈希尊者这样的解释是合理的。所以阅读此书请注意这一点，详细情况我会专门用一篇附录加以说明。

metta

2010年10月

第一章 临死的人会看到什么

一个人一生可能做了很多善事或恶事，这些行为都会留下潜在的力量，到了时间因缘成熟就会产生相应的果报。特别是在人死的时候，这些善业恶业的力量就会决定一个人最终投生到什么地方，善业现前就会投生到天上、人间，恶业现前就会投生到地狱、饿鬼、畜生、阿修罗道。当然这是对六道轮回中的凡夫而言，而佛和阿罗汉已经超越了生死，不再轮回，其他已经见道属于圣者的人则不会堕落恶道。投生往往也叫作“结生”。“结生”你可以理解为过去的业力结出了新的果、新的生命。南传佛教认为，人在这一刹那死亡了，他的意识下一刹那就进入了新的生命体。如果还是生为人，因为人是胎生，那么他的意识就进入新的胚胎。如果是投生到天界，天界的人是化生的，他就立即化生到天界。南传佛教不认为有中阴身，这和汉传佛教和藏传佛教的说法不一样。 对中阴身的看法，有的南传禅师认为那只是有的人短暂投生到鬼道，不久鬼道寿命结束又转生到其它地方，而这种短暂的鬼道生命被误认为是中阴身。

那么一个人过去造的业怎么在临终的时候体现出来而决定他投生哪一道呢？

第一种情况是看到业，就是记忆中会出现过去做善事或恶事的景象，这个业就会决定他投生哪一道。比如说一个经常喜欢行善作布施的人，他可能就看到他布施的情景；一个经常参加禅修打坐的人，可能就会看到他打坐的情景。 而一个劫匪、盗贼就可能看到他过去行劫或盗的情景。

第二种情况是会看到业相，就是象征他造善业或恶业的一个图像，或者作业的工具，这将决定他的投生。例如一个虔诚的佛教徒可能看到一个出家人或佛塔的图像，一个医生可能看到听诊器的图像，一个屠夫可能会看到一把杀猪刀。

第三种情况是会看到趣相，就是他要投生之地的景象。例如一个会投生天界的人可能会听到仙乐，一个要投生畜生道的人可能会看到森林或田野，一个要投生地狱的人可能会感到地狱之火的热力，一个要投生鬼道的人可能会看到鬼来把他/她带走。

在《阿毗达摩概要精解》和其他一些资料中通常都只讲上面三种情况。但是也存在第四种情况，就是决定投生的业不是以记忆中现起过去业的图像方式出现，而是在死前的时刻心里觉得自己正在做这件事。例如，一个临终的人觉得自己正在和丈夫吵架，但这种吵架实际是很多年以前发生的事。

第二章 投生时业报成熟的次序

对一个人更有意义和更有用的事，是懂得死前决定性的几个刹那中，业报现起的次序遵循什么样的规律。在一生中所造的业是极为多样性的，那么在决定投生何处问题上，哪一种业会比别的业更优先？

按照阿毗达摩，重业最优先，然后是临死业、惯行业、已作业。[注：如在编译序中提到，《清净道论》讲的次序是重业、惯行业、临死业、已作业。马哈希尊者在讲缘起法时认可后一种排序，而认为临死业优先是一些例外的情况。这样看按照南传的传统在临终做一件善事也任然是有意义的。]

重业



重业在道德上的分量是如此之强，只要它存在它就决定了投生，以至于别的业不可能取代它的位置决定投生。不善的重业是指如下这些事产生的业报潜能：

恶意分裂僧团；

出佛身血；

杀阿罗汉；

杀母；

杀父；

固执邪见否认道德基础（见原书25页，这些邪见是：断见、否认业报、否认因果）。

善的重业是指获得禅那并且能够在死前保持入定，死后则生在和禅那层次相应的梵天。如果有人在两周的精进禅修中证得禅那，但是他回家后没能保持它，这样的禅那就不能作为重业。如果有人培养了禅那，但是后来犯上述重业的重罪之一，他的善业（决定投生的作用）会因为这些恶业而失效，这些恶业将产生结果使其投生到恶道。例如，提婆达多在出佛身血和分裂僧团后失去了神通并投生到地狱。

但是如果一个人先犯了上述重罪，就不能在后来证得禅那或道与果，因为恶业会成为不可逾越的障碍。所以阿色世在听佛开示《沙门果经》时，尽管他具备了证得初果的别的所有条件，但因为他过去杀了他的父亲频婆萨罗王，所以无法证得道与果。

但是佛陀预言在他偿还了他们的业债后，提婆达多和阿色世都会在将来某一生中证悟而成为辟支佛。

临死业

在临死前记忆或造作的一个很有力量的业是临死业，它指的是死亡前的最后一个认知过程之前的这段时间造的业。如果一个坏人凭临命终前记起或作了一件善事就有可能生到善处。 下面是一些例子。

过去的猎人

这个故事发生在上座部佛教鼎盛时期，人们普遍认为那时有仍很多阿罗汉在世。其中有一位阿罗汉长老，他的父亲过去是猎人。这位父亲到了老年的时候出家，当他快要死的时候精神变得失控，面部扭曲，充满恐惧，好像在和看不见的敌人搏斗。

“怎么回事，父亲？” 长老问。

“一条黑狗，一条凶猛的黑狗正在攻击我！” 他父亲急慌慌地回答。

这位长老知道这是他父亲过去不正确的谋生方式造的恶业现前了。他立即让沙弥去采摘鲜花来整齐地放在寺院的佛塔周围。然后他把在病榻上的父亲抬到了佛塔前。“看呀，父亲，”长老指着佛塔周围的鲜花说，“我们以你的名义给佛塔供养鲜花，高兴起来吧，父亲。”

他的父亲睁开了双眼，露出了欣喜感激的微笑。 然后他又闭上了眼睛，平静安详地吐出最后一口气。

从这个故事中我们可以学到很多东西。 如果这位长老没有及时干预，而只是被动地看他父亲在恐惧中死去，他父亲将会落入恶道。但因为他及时而有效地介入，在他父亲死亡前的最后时刻，给他制造了一个生起善心的重要的机会——一个具有无贪根伴有喜的善心——这是一个足够有力使他生于善处的善心。

行刑者（刽子手）

另一个例子是一个刽子手的故事。在国王任命他为刽子手以前他是抢劫犯和杀人犯。当了55年刽子手之后他退休了。那一天他穿上了自己最好的衣服，准备了自己喜欢的食物，正当要用餐的时候，刚从定中出来的尊者舍利弗来到他门前乞食。 他觉得在他一生的这个重要时刻尊者舍利弗来了真是太好了。所以他请尊者舍利弗进来，用他所喜欢的食物供养尊者，当尊者进食的时候他站在旁边给他打扇。饭后舍利弗给他开示佛法。可是他因为老是想起过去他行刑杀掉的人，他就无法专心听讲。

舍利弗注意到这点就问：“你为什么不能专心？”

他如实回答后，舍利弗想：“我得哄哄他。” 然后问：

“你做这些事是出于自己的选择还是别人命令你做的？”

“国王命令我做的，大师。”

“既然这样，居士，这是坏事吗？”

这个从前的刽子手是一个有点迟钝的人，当他听舍利弗这么问，一下如释重负地说：“不，不是坏事。那么请你继续讲法，大师。” 这时他的心平静了，能够专心听法。结果当他听讲的时候，培育出了内观智慧的行舍智，这是见道以前的最后一阶智慧。 讲法后，他陪着舍利弗从街上走过，然而在他回去的路上被牛撞死了。 比丘们听到他的死讯，就问佛陀他的去处。佛陀回答说，由于他听尊者舍利弗的开示证得的内观智慧，他生于兜率天。

另一方面，如果一个善良的人在死前想着过去做过的坏事或临死作了恶事，他可能会生在恶道。 下面是《法句经》注疏中的三个故事。

变成跳蚤的比丘

在佛佗时代，一位叫蒂啥(Tissa）的比丘，他得到了一件精致漂亮的僧袍，非常喜欢，把它挂起来后，心里想：“我明天来穿”。不幸的是，他晚上因为食物不消化而命终，并转生为一个跳蚤，住在他的崭新的僧袍里。安葬他后，僧团开会要处理他的遗物。这只跳蚤在僧袍里急得跑来跑去大叫：“这些僧人要抢夺我的东西！”

佛佗以清静的天耳听到了他的叫声，就对阿难尊者说让僧团七天以后再处理他的遗物。第八天，僧团分发了他的遗物，比丘们好奇地问佛佗为什么要推迟到今天。佛佗说：“因为执着于他的新僧袍，蒂啥转生为跳蚤。如果你们过早的分发了他的遗物，他的愤愤不平会让他掉入地狱。在第七天这只跳蚤死了，转生到兜率天。这就是为什么我让你们在第八天分发他的遗物。”

在这个故事中， 蒂啥尊者持戒方面无可挑剔。他唯一错误的行为就是对正当的属于他自己的东西怀有强烈的执著。因为这样的心念具有贪根，终究是不善的。因为这样的心念持续到他死前，它的力量强到足以导致投生于恶道，不过在恶道中持续的时间不长。

一种流行的观念是，对自己拥有的有生命或无生命的东西执著很深的人会投生为鬼或动物，经常出没在他的这些东西周围。

茉莉王后的恶业

憍萨罗国的波斯匿王的王后茉莉夫人是嫔妃的主管。一天她带着宠物狗在澡堂。当她弯腰去洗她的小腿肚子时，她的宠物狗趁机发情地扑到她身上，她没有赶开它，相反她保持姿势享受接触的快感。国王正好从高处王宫的窗户看到。当她上来的时候，国王骂道：“滚开，贱人！你怎么可能做这种事？”

“我做了什么，陛下？”

“和狗性交。”

“从来没有的事，陛下。”

“我亲眼所见，我不信你的话。滚开，贱人！”

“哎呀，大王，从这个窗户看澡堂，任何人看起来都是双影。陛下，如果你相信我，你到澡堂去，我从这个窗户看看你怎么样？”

国王尽管气还未消，仍有怀疑，但是还是听了她的话进了澡堂。茉莉王后站在窗边观看。然后她大叫，“哎呀，愚蠢的国王！这在干什么呀！怎么在和一头母羊在性交！”

“绝没有的事，亲爱的，我没有干这种事！”

“我亲眼所见。我不相信你，”茉莉王后坚持说。

然后国王想，“嗯，可能她是对的，也许只是光线产生的幻象。”

糊涂的国王被蒙骗了。但在茉莉王后的心里却充满后悔。她想：“因为国王的愚笨他被我欺骗了。我做了恶而且中伤了他。然而佛和他的上首弟子和大弟子会知道我的恶行。天啦，我造的业确实很严重。”

我们知道茉莉王后非常虔诚和慷慨。他陪同国王一起向佛陀为首的僧团做过无比大布施，花费超过一亿四千万。供佛的白色的伞盖、座位、钵架、脚凳都是用珠宝、贵金属做成，无比贵重。当茉莉王后要死的时候，她没记起这些大布施，而是回忆起那次不幸的事件，处于追悔之中，结果就落入阿鼻地狱。

国王非常爱茉莉王后，因为她的死，大为悲伤。在葬礼之后，国王去见佛陀，想知道他的虔诚的王后往生何处。但佛陀让他忘记了这次拜见的目的。当他回到王宫后，他奇怪自己怎么没有提要问的问题，所以第二天他又去见佛陀。连续七天，佛陀都让他忘记了自己的问题。在地狱里受了七天罪之后，茉莉王后生到兜率天。在第八天，佛陀亲自到王宫化缘，这时波斯匿王趁机向佛陀询问王后的去处。当他听到他的亲爱的王后生到兜率天之后，一下就放心了，心中非常高兴。

龙王的故事
……（略）

总的来说，当没有重业的时候，如果作了一个强有力的临终业，这个业一般会执行产生结生的作用。但这并不意味着一个人可以逃避他一生中所作的其它善业恶业的果报。当恰当的助缘存在时，这些业也会产生它们的果报。

惯行业

在没有重业和临终业的时候，惯行业通常会起产生结生的功能。 惯行业是一个人习惯做的事。这里是几个经典里的例子。

生为天人的比丘

有一个年轻的人在听了佛陀的一次开示之后，想到出家修行会更有益于彻底地体证佛法。于是他就出家成为了一位比丘。在他完成了五年期必不可少的跟师学习之后，他掌握了戒律，有了独立禅修的能力。由于他急切希望证得阿罗汉果，他极为精勤地用功修行。为了尽可能多地利用时间用功，他根本就不躺下睡觉，而且吃得也极少。可是他这样就毁坏了自己的健康。腹部积了很多气，引起腹胀和刀割一样的疼痛。然而这位比丘继续专心地修行而没有改变自己的习惯。疼痛加剧，直到有一天在经行中间，疼痛要了他的命。

这位比丘立即化生为帝释天（即三十三位天神主持的天界）的一位天人。就象在梦里，他突然醒来发现自己身着金色精美的服饰，站在一个闪闪发光的宫殿门口。从天宫里面，一千位天女急忙出来迎接这位她们期盼已久的新主人。在兴高采烈的欢呼声中，我们这位可怜的英雄却不知道自己已经死了并且已经往生。他以为这些天女只不过是来参观他隐居处的在家信徒而已，这位新的天人垂下他的眼睛看着地面，谨慎地撩起他的金色外衣的一角盖住自己的肩膀。从他这些动作天女们猜想到他是怎么回事了，于是大声说，

“你现在是在天界了，这不是禅修的时间，是享乐和嬉戏的时间。来吧，我们一起跳舞吧！”

我们的英雄几乎没有听见她们说什么，因为他正在修行密护六根。最后一些天女进入宫殿拿出一面比人高的镜子。一照镜子他大吃一惊，发现自己不再是一个比丘。整个天界都没有一个安静的地方可以禅修。他觉得自己象落入了陷阱一样。

在惊愕中， 他想，“我出家是为了最高的成就——阿罗汉果。可是我现在就象一个拳击手为了获得金牌参加比赛得到的却是大白菜。”

这位前比丘甚至害怕踏入他宫殿的门。他知道自己的心力无法长时间抵抗这里的快乐，这里的快乐比人间的强多了。突然他意识到作为天人有能力去人间，那里佛陀正在教化众生。他立即飞到佛陀所在地，那里佛陀由上千的弟子陪伴。他向佛陀陈述了他的困境，佛陀于是给了他非常精准的禅修指导。这位天人领悟了佛陀的开示的要点，立即证得了入流果。尽管佛陀开示的是成就阿罗汉的法，但是这位比丘天人只有证得初果的潜能。他的菠萝蜜只足以让他证得入流果。

在这个故事里，内观修行是他的惯性业，产生了在兜率天的结生。由于他甚至没有察觉到自己已经死后再生，所以在他死前最后几个心刹那不大可能有业、业相或趣相呈现。这里似乎出现的是业的第四种情况：业就好像在要死的那一刻作的。 在受到他属下的天女热烈的欢迎的时候，新的天人仍然在密护根门，就很好地证明了这一点。这个故事是一个很好的例证，说明如果一个人在修内观的过程中死去，这本身就奠定了他下一生速证涅槃的基础。

屠夫纯陀

在佛陀时代有个人叫纯陀，他是粗暴而铁石心肠，通过折磨猪只杀猪。他干这个职业很多年了而没有做一件善事。死前他经受巨大的疼痛和痛苦，像猪一样不断发出咕哝声和长声尖叫，四肢着地四处乱爬，这样经过好几天。经受很多折磨之后，他在第七天死掉了。

有些比丘听到从他房子里发出咕哝声和长声尖叫好几天，猜想他一定是在杀更多的猪。他们评论这个人是一个非常粗鲁缺德没有慈悲心的家伙。

当佛陀听到他们的评论时，佛陀说，“比丘们，纯陀不是在杀猪，他正在遭受过去造的恶业的报应。因为他死前无法避免的巨大痛苦，所以他长声尖叫，发咕哝声，表现象一头受折磨的猪一样。今天他死了并投生到地狱去了。”

昙弥居士

在舍卫国曾经住着一位居士名叫昙弥，他持戒清净，乐善好施。他不仅定期供给僧团食物和各种必须品，在一些特定的时间他还另有供养。他实际上是舍卫国很多持戒清净居士的领头人。他有很多儿女，他们都象他一样持戒清净、乐善好施。当昙弥临终前病重卧床时，他请求僧众坐在他床边为他念《大念处经》。当僧众开始念“Eakayano ayam bhikkhave maggo sattanam visuddhiya…”

这个时候六辆装饰精美的天车从六层欲界天到来。在天车里的天人都在大声喊他，“我们迎接您去我们的天界！我们迎接您去我们的天界！投生到我们的天界来过快乐的日子吧！”

但昙弥想听经不想别打断，所以他给天人说，“等等，等等。”

但那里的比丘们以为是对他们说的，就停止了念经。昙弥的儿女们看到他父亲这种异常的行为就开始哭泣。比丘们觉得这样待着很尴尬，就离开他们回寺院去了。过了一小会，昙弥恢复了意识（刚才他似乎失去了意识），他问儿女们为什么在哭，比丘们都去哪里了。当他听到儿女的回答之后说，“我不是和比丘们说话，我是和天车上面的天人们说话。”

“什么天车？我们没有看见天车呀，”他的儿女们说。

“我作的花环在那里？那一层天界更让人喜悦？”昙弥问到。

“爸爸，兜率天，所有菩萨和佛陀的父母待的地方，是最令人喜悦的。”

“那就把这花环扔向空中说，‘让花环挂到从兜率天来的天车上吧。’”

当子女们这样做了，他们看到花环悬在半空中，因为他们看不到天车。

然后昙弥就说，“你们看，花环挂在从兜率天来的天车上，我要去那儿了。不要为我担心。只希望你们想到天上和我聚会，继续象我一样做善事吧。”说完之后他死了，转生为那辆天车里的天人。

这是临终的人看见趣相的例子，这种趣相是普通的其他人看不见的。

忠实的慈母往生

我听到这样一个现代的故事。一个禅师守在一位临终的老太太的病榻前。老太太呼吸和心跳都停止了，医生试图通过按摩他的胸部救活她。这时禅师看到天车到来，这个天车更像伊丽莎白的四轮马车，而不是罗马的马车。但很奇怪，驾车的却穿戴的是中国古代皇家的服饰。

他告诉医生，“太晚了，天车已经到来，”并且对临终的老太太说，“去吧，不要执着这世界上的任何东西。”

自然的，她的子女和亲属在她床边开始悲伤。这是不应该的，因为这会加强死者对所爱的人的执着，从而可能阻碍死者转生到一个好的地方。幸好这种情况没有发生在这位老太太身上。

过了一会，一辆更大的天车到了。似乎由于受人尊敬的比丘在场，天人们不好把她接走，所以这位禅师只好离开这个房间。按照这位禅师讲，稍后，老太太离去了，但是在那辆小的天车里。后来通过询问，这位禅师发现老太太是一位非常尽责和非常慈爱的母亲。所以可能是她的惯行业产生了在天界的结生。

已作业

在没有重业、临死业、惯行业的时候，已作业担当产生结生的角色。这里“已作”一词是根据巴利文katatta在上下文中的意思来定的，这个巴利词照字面的意思就是“因为是过去所作或过去已作。”这种类型的业实际是指所有今生所作但没有包括在重业、临死业和惯行业中的所有业，同时还包括过去生所作的业。下面是几个例子。

跳蚤在天界投生

蒂啥比丘由于对自己的新僧袍强烈执着而投生为跳蚤七天。这个可以看作临死业产生结生的例子。在作为跳蚤的七天生命中，它没有机会去做任何善的重业、临死业或者惯行业去产生投生善道的业力。但是在七天后它死了生于兜率天。那么它往生善道是什么类型的业力引起的呢？蒂啥比丘是一位持戒清净无可挑剔的比丘。由于不善的临死业的作用，他持守比丘戒的善的惯行业没有机会在死的时候成熟。但现在让他变为跳蚤的不善的临死业受报完了，蒂啥比丘的善的惯行业变成了跳蚤的善的已作业，由此它生到兜率天。

茉莉王后的情况

茉莉王后生在地狱七天，这是由于他的临死的不善业。同样地，不善业的受报完了，让她过去的善业有机会以现在这位地狱众生的已作业方式成熟。换句话说，这位地狱众生在地狱中没有机会做任何善的重业、临死业或已作业。而是他的已作业，这些是在她做王后的一生中作善事积累的，产生了在兜率天的结生。

一小量筒米

有个叫崇哟（Chaungyo）的村子住着大约400人，位于东顿邑（Taundwingyi）西北10英里。村子里的两个年轻人恩伽•恩哟和巴•塞英他们是好朋友，一起走村串户卖槟榔叶为生。有一天跑完生意在回来的路上，巴•塞英的米吃完了。他从恩伽•恩哟哪里借了少量的米给自己作了晚饭。吃完饭之后他们借着月光从容地回他们的村庄。不幸的是巴•塞英被毒蛇咬伤即刻死去。那大约是在缅历1270至1280之间，两人年纪大约在20左右。

可能由于他念念不忘借的少量的大米，在他死的时候转生为恩伽•恩哟屋里的一只小公鸡。恩伽•恩哟训练它成为一只斗鸡，让它参与斗鸡比赛。恩伽•恩哟的公鸡赢了前三轮比赛，但不幸的是第四轮输了，因为对手比它老比它壮。恩伽•恩哟很失望，气得提着他的公鸡的腿使劲往地上扑打。他把半死的公鸡拿回家后扔在了水缸傍边，恩伽•恩哟的牛过来用唇触了它（似乎是表达同情）。

可怜的公鸡随后死去投生到牛胎里。当小牛犊长得相当大的时候，恩伽•恩哟的朋友用四缅币买去作宴席，恩伽•恩哟也参加。当他们在杀那小牛割肉准备宴席的时候，一位从东顿邑来的书记和他的妻子刚好看到这种情景。他妻子同情地说，“如果是我的小牛我就不会这么残忍地对待它。即使它自然死去，我也没有心情吃它的肉。我会埋了它。”

过了一些时间之后，书记的妻子生了一个儿子。这个孩子一直到七岁都不说话。有一天他爸爸告诉他，“儿子，请说点话吧，和我们说说话吧。今天我领工资，我要给你买些漂亮的衣服回来。”傍晚他父亲回来正如其所说买了一些漂亮的服装给他并说，“喂，儿子，这些漂亮的衣服都是你的。请现在就和我们说话呀。”这孩子于是喃喃地说，“恩伽•恩哟的一量筒大米。”

这位父亲说，“儿子，只要和我们说话，不要说一量筒大米，就是一袋大米都没问题，我们会替你还债。” 于是那孩子说，“如果是这样，把那袋大米放在马车上，我们现在就去解决我的债务问题。” 把米袋放到车上之后，他们出发上路了。父亲问儿子，“往哪里走？” 这孩子给他父亲指路，驾车向东顿邑的北边驶去。最终这孩子说，“就是它，就是这个村庄。” 于是他们到了崇哟村，然后孩子带着他父亲穿过村庄的大街小巷到了恩伽•恩哟家。当他们问这是不是恩哟的家时，恩哟自己出来作了证实。当恩哟到了车前，这孩子对他打招呼，“恩伽•恩哟，还记得我吗？” 被一个象他儿子年纪的小孩子粗鲁地直呼其名，恩哟觉得被冒犯了。但当这位书记解释说，“请别生气，恩哟，这孩子有些奇怪。” 他也就平静了下来。

当他们进了屋，那孩子说到，“所以呀，恩伽•恩哟，你不记得我了 ？我们曾一起走村串户卖槟榔叶。我借了你一小量筒大米，然后我被毒蛇咬死，我未能在死前还你的大米。我后来变成了你家的小公鸡。在赢了三次斗鸡之后，第四次我输了，因为对方比我强壮多了。由于输了那场斗鸡，你一生气把我给打死了。半死的时候，你把我扔在水缸附近，牛来亲了我一下。我投生到它的胎里转生为牛。当我变成了一个小母牛，你们大家把我杀了吃肉。在那时书记和他的妻子，也就是我现在的父母，来到附近并表达了对我的同情心。当我作为牛死掉以后，我转生为我现在父母的儿子。我现在来还我欠的那一量筒大米债。”

对恩哟来说这个孩子所有叙述都是真的，他泪流满面，对给予他过去朋友的虐待感到非常后悔。

这个故事是已作业如何产生结生的另一个例子。成了斗鸡和小牛就没有造善业的机会。投生为人是善业的结果。所以我们可以比较保险地认为，小牛投生到一个相对来说境况比较好的家庭成为一个小男孩，其直接原因就是已作业，这可能是他还是巴•塞英的那一生作的善业。

第三章 总结和具体运用

希望我讲的故事既有教育意义又有乐趣。现在我要总结一下我所讲过的，然后给出一些关于如何得善终的建议。

开始我说过，由于我们一生造的业是极为复杂的，所以业在死亡和投生的过程中的作用也是难预料的。在介绍了阿毗达摩的一些基本原理和讨论业的各个方面之后，我阐述了从阿毗达摩的观点如何看四种死因、四种产生结生的业如何在临终之人心中显现以及四种决定投生的业的成熟次序，并且提供了说明后四种业如何起作用的例子。

到此为止我们学到了什么呢？ 这些将如何帮助我们无惧死亡、如何对我们未来投生的去处有一定控制？如何运用这些知识帮助我们的亲友善终并投生到一个好地方？ 这些都是我们要想的问题。我想作一些适当的建议，希望这建议能象催化剂一样让你想出更多的有创造性的主意。

临终的善巧

在斯里兰卡，因为知道和了解临终业力具有巨大潜力，所以形成了一个古老的传统。从前面讲述的两个故事中已经可以看出这个传统：

· 昙弥居士的故事，在临终时他请求僧众念诵《念处经》。

· 一位长老的故事。他通过提供有利的环境让他父亲在临终最后的时刻完成一件善事，这样巧妙地改变了他父亲可怕的趣相。

这个传统突出的要点如下：

· 提醒临终的人过去所作的善事。可以用一个专用的笔记本记录所作的很有意义的善事的时间后地点。当此人临终的时候，别人可以读给他/她听。

· 给临终的人提供一个机会作一件善事。如果能听懂巴利文，用巴利文给他/她诵经；听佛法开示；以临终人的名义供养鲜花，就象前述长老的故事中那样；鼓励默念三归依，象念咒一样连续念；或者按最熟悉的方法作禅修而不打扰他/她。这只是几个例子，你可能会创造性地想出更多的方法。

劝说并帮助临终的人放下对所爱的人和所拥有的东西的执着，以及放下对过去所作的一切的遗憾或悔恨。我们在前面的故事中已经看到临死前的执着和悔恨会有致命的结果，如变成跳蚤的蒂啥

比丘，生为龙王的比丘，掉人地狱的茉莉王后。还有很多别方法帮助临终的人安详地离去（更详细的帮助临终人的建议请参看附录）。就这个主题，已有一些书。其中之一，我觉得喜欢又发人深省，是Final Gifts—Understanding the Special Awareness, Needs, Communications of the Dying, by Maggie Callanan and Patricia Kelly(New York: Bantam,1997)。

一个重要的例子

下面讲一个很说明问题、实际运用上述原则的例子。这是尊敬的大师拉斯特拉颇博士所叙述的个人经历，发表在1977年。此事发生在1957年，是他出家十五年的时候遇到的事情。当时有人邀请他去帮助一位正要死去的一位著名的佛教徒，阿比那西•禅德拉•邱杜瑞，56岁。下面是尊敬的大师个人叙述的辑要：

当我到达他家的时候，见屋里都是他的亲朋好友，那时大约是晚8：30。大家都静下来了，一种寂静笼照着整个屋子，我开始诵了几篇经，当我诵完了的时候，我听见邱杜瑞先生以微弱的声音间歇地但却很虔诚地说出：“佛…法..僧…无常…苦…无我…慈…悲…喜…舍…”。

我看他越来越不行了，于是用手握住他的前臂问他：“你感觉怎么样了？”

“我离开这个世界的时间到了，” 他说，“没有任何多活的希望，尊者。”

“可是优婆塞呀，你只有56岁，”我试图安慰他说，“你不可能这么早就死。你一生奉持戒律，是村里人的榜样，生命不会这么早就中断…你现在愿意受五戒并听一些经吗？”

“愿意，尊者，”他回答说。

我给他授了五戒并诵了几篇经，他非常虔诚地聆听。停了一会，我想知道是否有一些临终的景象出现在他眼前，因为我在他病榻旁的时候他一直闭着眼睛。我过一会就问他一次，但每次他都告诉我没有任何景象。

大约11：30他说了点什么。我们能够辨别出他说的是看到一个景象，那是佛陀成道之地菩提加耶的菩提树。这可能是他参观那里的记忆。于是我问：“还有别的什么在那里吗？”

“是的，尊者！” 他叫到，“我过世的父母在那里，他们正在给菩提树下（佛陀成道时坐的）金刚座献花。” 这句话他重复了两次。

“优婆塞，问问他们是否愿意受五戒。”

“是的，尊者。他们已经合掌等待了。”

给他们授了五戒之后，我问他，他的过世的父母是否愿意听一些经，得到肯定的回答之后，我诵了慈经（Karaniya Metta Sutta）。事情有这样的转机，我很兴奋；我想周围观看的人也一样兴奋，因为这是他们未曾经历过的。

我这时很清楚地意识到，看到他父母的这种景象意味着他将投生为人，并且是比较高层的人，因为菩提树也在那个景象中的缘故 [作者注：不同意这种看法，这种景象表明他可能生于精灵类，他过世的父母可能就生在那里]。

但是我觉得像他这样一个虔诚的佛教徒应该投生到更高层次，所以我继续问他是否还看到别的景象。过了一小会，我注意到他有些变化。似乎他的心转向了世俗的事情，在求他的亲友免去他的债务。那时大约是凌晨1：40。这时我问他是否看到别的景象。

“我看到长发！” 他以微弱的声音叫到。

“你看到眼睛了吗？”我问。

“没有，” 他说，“因为从头到脚都被黑发盖住了。”

我不能确定这种鬼影意味着什么，但我觉得如果这位居士在这时候死去，他会投生到一个低层次。（后来请教了两位很有学问的大德，他们都认为如果在这时侯死去他会投生到鬼道。）

为了驱除这种鬼影，我开始念一些经。念经达到了期望的效果，因为我问他的时候他说鬼影已经消失。

然而他的世俗的执着似乎持续着。他随即请他的亲戚把他床下的一个新床垫移开，因为他想留给他唯一的儿子，这个儿子这时远在印度的加尔各答。他不想这个床垫和他一起被火葬(孟加拉的佛教徒有这个习俗)。这时他有进入一中特别虚弱的状态。

“优婆塞，你现在正经历什么呢？” 我问到。

“我看到两只黑鸽子，尊者，” 他回答到。

我立即认识到这是畜生道的景象，他死后可能生在那里。这时是凌晨2：00。我不愿意他死后投生到畜生道，我又开始念经。

我念了几篇之后问他，“ 你还看到什么景象吗？”

“没有，尊者，” 他回答说。

我然后又开始作佛法开示，过了一会，我问他，是否看到别的景象，问了几次，最后他叫到，

“我看到天界的马车正向我驶来！”

尽管我知道没有什么能障碍天界的马车，但是为了对天人表示敬重，我还是请他的亲戚从他床边退开让路。

然后我问他，“马车离你有多远？”

他作了个手势示意马车就在他身边。

“你看到马车里有什么人吗？”

“有，” 他点头，“天界的男人和女人。”

“问他们是否愿意受五戒，” 我告诉他，我读经典知道天人不仅顺从和尊敬出家人，也尊敬虔诚的佛教徒。在他说了他们愿意，我就授了五戒。然后我又问他们是否愿意听慈经（Karaniya Metta Sutta），得到同意之后，我诵了此经。我再问他们是否愿意听Mangala Sutta，获得同意之后我又诵了此经。然而当我问他们是否愿意听Ratana Sutta的时候，这位临终的居士摇摇手表示天人不愿意听。【原注3：可能这些天人担心更具威力的天人来听经他们则必须让道】

“他们希望你回你的寺院，” 他告诉我。 这时我意识到天人可能不耐烦，他们想要带他去天界，我却想要延长他在世间的寿命。

于是我告诉邱杜瑞居士，“听着，优婆塞，告诉他们请他们回去，因为还不是你死的时间。你只有56岁。他们来接你去天界是弄错了。我和所有在场的人将对他们做功德回向。作为回报，希望他们能够留下你的命。”

在这之后，有约十分钟的停顿。这位临终的居士的姿势似乎显示天人陷入沉思。但最后他说，“他们不同意你的建议。他们希望你会回你的寺院。”

他的亲戚这时变得不安，希望我继续待到他的最后时刻，因为担心不好的鬼影再现会把他拖入恶道。但是天人坚持我应当离开。当他的亲戚认识到无法再留我，其中一位亲戚出来把我领到了另一房间。 我装着是离开这家人，但是却溜入了另一房间等着看他死后去天界。

过了一会他叫到，“尊者正坐在另一房间。天人希望他不要待在那个房间而要回到他的寺院！。”

我感到很有意思，不管他们的要求我继续带在那里。

突然我听到他惊恐的喃喃自语，“不要捆我拖我！” 他重复地说了几次。

我不能再隐藏我自己，立即赶到他床前。 “出了什么事？” 我问。

“一些可怕的恶鬼正要拖我跟他们走，” 他回到说。

我意识到如果他在这一刻死去，他会去地狱。于是我又开始诵经。过了一会我问他，“那些恶鬼还在吗？”

“不在了，” 他说，“他们离开了。”

这个时候，长夜已经过去，东方天空现出一缕黎明的光晕。天人仍在天界的马车里等候。这是通过询问这位临终人知道的。 这时我再次通过邱杜瑞要求天人留下他，作为交换在场的人包括我对他们做功德回向。所有天人欢喜地同意了我的建议。这一次，天人们变宽厚了，离去了，这是我通过这临终人知道的。

“你还看见什么景象吗？”我问。

“是的，”他说，“我的父母仍然徘徊在菩提树下。”

这意味着人间对他的吸引力还是很大的【见前面注】。我又建议我们用功德回向给他过世的父母，希望作为回报他们能够象天人那样离开。从临终人那里得到的消息表示他父亲同意但他母亲不同意。我很不悦，表达了对母方的执着的反感。

“怎么会这样？” 我说，“现在你告诉他们，既然天人都同意了我的要求，他们不这样要作是很不恰当的。他们这样的行为会对他们有害。”

我这样训诫了好几次，最后才达到了目的。从他那里知道，他的父母最终离开了。

现在，出现在临终人面前的所有景象都没有了，他的外表也出现了明显的变化。他深深地吸了口气显露出了生机。一些亲戚拿着灯走近查看他好转的样子，他叫道，“不要再担心我，我不会死。”

看到要死的人回复了生机，大家经历一阵欢喜，如释重负。我们所有人都为这从未经历过的事所震惊，简直就像看万花筒一样。这时是早晨5点。在场的人都经历了一个不眠之夜，但很奇怪，但没有任何人有疲劳的迹象，可能是因为这件事太吸引人太令人兴奋。于是我离开这里回到寺院。

但我们战胜死亡的胜利是短暂的。 在10：30左右，邱杜瑞居士的妻弟来告诉我，在过了五小时的平静时光之后，他又掉入极度衰弱的状态，随时都可能离去。我们赶紧去他家，此时家里挤满了好奇的村民，他们都听说了昨天的奇事。

我在他病榻前的一张椅子上坐下问题，“你觉得怎么样？”

“我无法再活下去了，” 他喘着气说。

我说了些鼓励的话，让他回忆一生所作的善事。时不常地我问他是否看到任何景象。每次他都说没有。

此时是上午11：20，他的一个亲属意识到比丘一天的最后一餐的时间到了，就叫我去吃饭。我很坚决地说我不可能在邱杜瑞先生处于这种关键的时候离开，即使去吃饭也不行。这在旁观者中引起一些动静，因为他们都热切地希望看到事情会怎么发展。

我再次问这位临终人，“你看到任何景象吗？”

“是的，” 他说，“他们又来了…天人在马车中。”

在我做出坚持留在他身边不去吃饭的决定的时候天人就出现了，这事让我很长时间觉得费解。后来当我从两位大德寻求解释的时候，两位都说天人一定是在等你吃午饭离开的时候带走他，但是当它们发现我决定留下时，他们最终决定出来带走他。

“尊者，天人恳请你回你的寺院，” 临终人说，“他们坚持你应当回寺院。”

“为什么？” 我问我自己。难到是他们因为从我受五戒和听经而觉得不应该当着我的面把他带走，因而犹豫不决？后来和两位大德讲此事的时候他们也认为应当是这个道理。

因为我觉得他立即就会死去，我叫他告诉天人，“他们可以当我的面带你走。我不会反对他们这样做。我允许你愉快地离开我们。”

我这样作是因为他会去天界，这是他的善报，也是我所真诚地希望的。然后我让他的兄长、妻子和女儿和他说最后的再见，他们都高兴地作了。

现在是他离开这里去另一个世界的时候了。当他说最后一句话 “我去了” 表示他要离去的时候，他的脸色鲜明起来了，充满幸福。

然后我把手放在他的胸口。我感到那里仍然很温暖。据我的判断，这位临终人仍然还有意识，似乎在喃喃自语地念诵他念了一辈子的佛教功课。然后他尽力举起他的右手，似乎他要想够着什么。我开始弄不明白他想做什么，后来人群中有人说，“尊者，可能他想触摸你的脚，就像昨天晚上那样。”

我移动右脚接触他伸出来的手。触摸似乎让他和满意，这从他脸上的表情可以看出。他弯曲手臂用手触摸自己的额头，然后将手臂在体侧放直。我感到他的胸口的温暖在一两分钟内渐渐地消失，他的身体突然痉挛了一下，喘了最后一口气之后静下来就不再有生命的迹象。当他的胸口很凉了，我拿开手看看周围。没有人哭泣，也没有悲伤的声音从任何角落传来，每个人或站或坐都很平静。这是一个很恰当的对临终人的最后再见，这和我过去讲法的时候给佛教徒开示的情况高度一致。

在上面的叙述中，我们注意到临终人看到的景象随他的心的状态改变。有利的景象，如菩提树和天界的马车，是在他的心倾向于佛法的时候看到的；披发鬼、黑鸽子和可怕的恶魔是在他心转向世俗的事情或骚动的时候看到的。另一个值得注意的事是诵经驱散了他世俗的念头，结果也驱散恐怖的鬼影；而受五戒的结果是出现了天人，虽然中间经历了一些曲折，但由于尊者拉斯特拉颇比丘的慈悲而善巧地干预，最终铺垫了临终人投生天界的路。

结论

除了尽量多作善事增加往生善道的可能性外，可能修内观是保证往生善道的最有效的事，这是因为内观让人放下一切——所有的执着、恐惧、追悔、愤怒、怨恨。要是蒂啥比丘在死前用内观智观照了他的执着，茉莉王后观照了他的追悔，都不会经历一周（地狱）的磨难，而会象那位禅修比丘那样直接生到天界。更进一步讲，如果死前最后几个关键的心刹那包含观照身心现象的无常、苦、无我，那么下一生的结生心和有分心的所缘也都会是内观的所缘。这意味着此人的下一生会拥有三个善根，蕴蓄着迅速见道的潜能。

愿我们所有人努力过一个虔诚、清净和禅修的一生，从而增加往生善道的可能，并且坚固速证涅槃的可能性

作者阿嘎吉答（Aggacitta）比库简介

阿嘎吉答（Aggacitta）比库于1978年当其24岁时在马来西亚受沙马内啦（沙弥）戒，于1979年从缅甸仰光的马哈希禅修中心的拿亚卡西亚多（Nayaka Sayadaw）受具足戒，马哈希西亚多为其戒师。

他出家后跟随诸多老师修学佛法，如Phra Khru Dhammabarnchanvud, Sayadaw U Javana,

Sayadaw U Pandita, Lampang Sayadaw U Dhammananda, Yan Kin Forest

Sayadaw U Tissara, and Pha Auk Forest Sayadaw U Acinna，亦独处自修，其中包括在东南亚丛林中十余年林居僧生活。

作为一个修行人，阿嘎吉答尊者还著述/翻译/编辑了如下有关修行的书籍：The Importance of

Keeping the Five Precepts (1982)《持五戒的重要性》（1982年）; Cessation Experiences and the Notion of

Enlightenment (1995)《入灭的经验和证悟的概念》（1995年）; “Tales of Cessation” (in Vipassanà Tribune, Nov 1998)“入灭的传说”

《内观论坛报》1998年11月刊; Dhamma Therapy (trans., 1984)《法的医疗》（1984年英译）; In this Very Life (trans., 1993)《就在今生》（1993年英译）; Raindrops in Hot Summer (ed., 1995)《夏雨清凉》（编辑，1995年）

吉林省6月1-10日四念处禅修营

吉林省蛟河圣佛寺6月份四念住禅修营通告

礼敬世尊、阿罗汉、无上正等正觉者！

比丘们！只有一条道路可以使众生清净、克服愁叹、灭除苦忧、实践真理、体证涅槃，这条道路就是四念住。——《大念住经》

佛法长兴，法界安宁！值此善因缘成熟，吉林省蛟河圣佛寺（中道书院）举办四念处内观禅修营，特邀离垢菩提尊者来寺指导。

一、时间：5月31日报到，6月1日开营，6月10日结营，全程10天。

二、地点：吉林省蛟河林业局圣佛寺（中道书院）。

三、规模：80人。

四、费用：禅修免费。学员可以随喜供养禅修营及寺院，以保证活动良性循环。

五、报名：

需个人亲自报名，如实填写相关信息，不接受个人和团体代替报名，不得瞒报漏报谎报信息。

报名条件：佛教四众弟子，申请者应身心健康，无触犯国家法律法规，恭敬三宝，尊重僧团，并且对佛教基本义理和内观禅修有所了解。

报名流程：

1. 报名表及共修规约下载地址：

https://pan.baidu.com/s/16DdirDz5_uOMCawAz2hiHA

（点击左下角“阅读原文”可跳转）

2. 阅读并确认能够遵守共修规约。

3. 如实填写报名表并发送给报名联系人。

报名联系人：崔敖铭

手机号13596276533，微信二维码：

请备注：禅修报名+姓名。

4. 等待回复。

5. 请在收到回复后再确定行程，不接受空降人员入营。

6. 一切布施以法布施为最上，护持禅修是一种法布施，发心做义工的学员可以在报名邮件里注明。

请填写报名表的同时，务必扫以下二维码申请加入“蛟河中道书院禅修报名群”，备注：禅修报名+姓名。

入群联系人：崔敖铭

手机号13596276533，微信二维码：

报名截止日期：2019年5月30日

六、交通路线：

1. 吉林、长春到蛟河有动车，一个半小时一趟。

2. 到蛟河火车站的左侧（站前水果店），搭乘直接到蛟河林校的大巴士。

3. 车班次是每隔30分钟一班车，最后一班车是下午3：00从蛟河市发车。

七、报到：

1. 请全程参加，按时报到，如不能参加请提前一周通知主办方；

2. 报到时请携带身份证原件，否则不予安排住宿；

3. 请安排好自己的行程时间，提前买好回程车票；

4. 禅修期间需上交手机，停止一切与禅修无关的活动；

5. 寺院可提供床单、被套、枕巾，学员也可自带；

6. 服从寺院禅修作息安排，全身心安住于当下；

7. 遵守寺院相关规定，爱惜寺内物品及节约用水用电；

8. 按寺院规定食用素食，勿将荤食带进寺院。

八、禅修营时间表：

6:30   起床

6:50   早课

7:00 —7:50     早餐

8:00 —11:00   山路行禅

11:00 —12:00  午餐

12:00 —14:30  卧禅

14:30 —17:00  站禅、行禅 、坐禅 自行安排

17:00 —18:00  饮料  洗漱

18:00 —18:20  晚课

18:30 —21:30  坐禅

21:30 —21:40  滴水回向

21:40 —22:30  禅修汇报

22:40   卧禅

附：离垢菩提尊者简介

巴利名：Vimala Buddhi

中文名：离垢菩提

出家之路

1970年2月长江北岸出生。

出家前，媒体从业者。

2013年8月17日，缅甸受沙玛内拉戒，戒师缅甸敬法西亚多。

2014年1月19日，缅甸受比库戒，戒师缅甸敬法西亚多。

巴利经典学习

2013年，缅甸仰光阿江边佛学院，学习巴利语三藏。

2015年，缅甸国际上座部佛教弘法大学，学习巴利语三藏。

禅修心路历程

2012年，修习慈心禅，禅修导师缅甸敬法西亚多。

2013年，修习慈心禅，禅修导师缅甸敬法西亚多。

2015年，修习马哈希禅法，禅修导师缅甸因德嘉西亚多。

2015年，修习莫哥禅法，禅修导师缅甸妙乌西亚多。

2016年始，创建北京慈悲峪精舍，指导四念处内观禅修。

2017年，2018年，修习白骨观和不净观禅法。

安住西双版纳

2019年始，西双版纳 龙罕佛寺主持  导师。

禅修风格

以自然的方式，观照身心自然的现象。

1. 观照所缘

所有明显的所缘，皆是观照目标：

呼吸、腹部起伏、心跳、酸麻胀痛、感受、情绪、运动时身体姿势。

2. 禅修姿势：

坐禅

行禅

站禅

卧禅

跪禅

3. 慈心禅修习。

4. 吃饭时，修习生活禅。

5. 山林湖泊间，放松身心，长距离行禅。

6. 不认证不讨论不分析禅那、观智、果位。（这些是禅修的结果，过程好结果就好）

信息全文链接： http://url.cn/5F3SeXC

六月(夏至)天津七日四念处禅修

太湖四念处禅修中心（承办）

六月夏至

让我们来一次

与众不同的身心之旅

坐在当下、行在当下、活在当下

听一听，清晨鸟儿鸣叫

闻一闻，新鲜湿润空气

品一品，别样粗茶淡饭

内观禅修

也称为智慧禅修（VIPASSANA)

意思是直接观察、了悟、洞察当下身心的种种现象的本质，并将佛法的智慧应用于现实生活工作中。

内观禅修，以培育心的稳定、准确、耐心等真实现象为目标，用如实观察身心现象的方法，来开启身心智慧大门。

日常工作生活，我们都会用到身心，怎样才能更好的应用身心呢？

想了解的更多，那就要放下工作与手机，

给自己几日放松学习的时间，

保持热忱、正知的去了解真相，精进禅修。

智严法师

出生于天津，修习佛法禅修多年！

法师持戒严谨，言行柔和，时时刻刻以法为准绳，将佛法的智慧应用于现实生活中。

法师思维缜密严谨，能发现禅修者的问题，并及时有效地解决问题。

法师内心有着很强的慈心，指导耐心细致精准，回答问题善巧，并不厌其烦。

日程安排

禅修日期：2019年6月19日——26日

报到时间：6月19日 17:00 前

结营时间：6月26日 15:00 后（离营）

报到地点：天津蓟州区山庄

学        员：50名

费        用：免费（随喜布施，将用于今后禅营）

此次禅修费用供养名单：

-上次蓟州禅修学员（2018）

-天津禅修小组

-智严法师

-宋晓峰居士

基本指南

1、在这里，每个禅修者需要尊重诚实地、勤奋精进地、坚韧耐心地于晨起至睡前持续不断地练习禅修

2、禅修者应保持止语（小参、分享除外），社交是不被鼓励和支持的

3、禅修者必须要认真遵守禅修规范

4、禅修者须把阅读和书写减至最低程度

5、禅修者不得进行与密集禅修无关的活动（如：收听广播和磁带、接待访客、烹煮食物等）

 

 

注意事项

1、请自带洗漱用品、水杯、纸笔、闹钟、手电等

2、请穿不发出声响的平底鞋，和宽松柔软的衣服

3、禅修期间，全程止语，报道后手机交由法工统一保管，禅修结束后领取

4、请如实填写报名资料，不实者将取消学习资格

5、全程参与，无特殊情况，不得提前离营

禅营地址

天津蓟州区山庄

盘山脚下，人杰地灵，山庄幽静，空气清新

1、自驾，具体地址咨询报名负责人

2、乘坐公共交通，到达蓟州客运站后，打车前往山庄（约30分钟，费用约30元）

3、天津站至山庄路线：天津站后广场通莎客运站乘坐187路至蓟州客运站（约两个半小时），打车前往

4、天津滨海机场至山庄路线：可乘坐地铁二号线到达天津站后，参考上条路线

报名方式

1、在线报名

点击结尾 “阅读原文”，在线填写报名表

2、微信、短信报名（发送内容包括：姓名，性别，年龄，联系方式，身份证号，通讯地址，紧急联系人电话，是否参加过密集禅修）

M: 130 3223 3131 （刘小姐）

M: 139 2044 6581（begins辛辛）

微信扫码报名：

报名最后截止时间：2019年6月10日

（额满即止）

若被予录，请务必在截止时间内，发送信息，确认是否参加!

（未发送者，将视作自行放弃）

不接受，未经报名，直接入营者！

报名注意事项

1、入营须持身份证原件，否则无法办理住宿

2、报名者应身心健康，无传染疾病，无精神疾病

3、无触犯法律法规，恭敬三宝，尊重此次禅修班

4、老年人报名，年龄需在80岁以下（需要具备完全自理能力，儿女有过禅修经历并可以全程陪伴）

报名请点下方 “阅读原文” 填写报名表，等待通知。

5月15宜兴澄光寺第二期内观禅修营

智严法师，常住福州圣泉寺，圣泉书院禅修导师，2009年有因缘接触上座部佛教。缅甸恰宓禅修中心出家，戒师为恰宓大长老。法名PANNASIRI，意为智慧庄严。

法师持戒严谨，言行柔和，时时刻刻以法为准绳，依法生活，将佛法融入生活，将佛法的智慧灵活地运用在生活的各种场合和情境。
法师思维缜密严谨，能发现禅修者的问题，并及时有效地解决问题。法师内心有着很强的慈心，指导耐心细致，回答问题巧妙机智，并不厌其烦。法师讲法生动活泼、亲切温和，善于用贴切形象的譬喻来描述深奥的佛法。深受习禅者欢迎。

礼敬世尊、阿罗汉、无上正等正觉者！

内观禅修，用觉知加智慧来欢迎每一个当下。内观禅修，是自我淬炼的过程，让我们拥有勇敢、坚韧，持续精进，无所畏惧的力量。培育善心所，开发内观智慧，灭除烦恼获得内心的清净，直至涅槃彼岸。
佛法长兴，法界安宁！值此善因缘成熟，宜兴市东城禅寺举办四念处内观禅修营，特邀福建智严禅师来指导。

禅修使身心打开通往智慧的大门，禅观也称为智慧禅（vipassana）在古老的巴利经典中的意思是 直接观察，了悟，洞察，当下种种身心现象的本质。禅修是让我们的心回归当下。了悟当下心的本质。【念头的发起者】

“浩瀚”、“纯净”、“平和”、“临在”、“大美圣神”，很喜欢这几个词，也许这对每个人来说可能理解得不尽相同，但转达出来的都是同个意思——思维波动背后的爱与喜悦，这是你一直在寻找的东西，埋藏了很久，你在外面所遍寻不到的一切，都在这里，朗然现前，蓦然回首，原来，就在“灯火阑珊处”。来吧，让我们拿出勇猛精进的心来走上佛陀教导的法。找到回家的路。

佛教的興盛常駐，

絕不是現實社會層面上的讚譽與熱忱。
有多少人依佛教法，
自淨其意，自利利他，
是正法久住唯一的標準。
佛徒們應摒棄染污的世間八法，
回歸到內心的清淨平和，
安住在正念的喜悅中，
直至趨入究竟的解脫之道。

　　2019年5月15日—5月22日 观自在澄光寺禅修营第二期7日禅

一， 禅修纪律
1、恭敬三宝，遵守寺规；
2、神圣寂默，有事写纸条；
3、行住坐卧，保持威仪；
4、遵守作息时间，每天清扫；
5、与善心相应，持续觉知，保持正念；
6、男女分隔，避免身体、目光接触；
7、衣着朴素，宽松整洁，不暴露；
8、以感恩心接受素食，避免贪嗔之心；
9、平时止语，讲座、小参，保持正语；
10、惜福培福、节约水电，爱护常住物。
禅修期间，敬请严格遵守以上禅修纪律，严重违反者，将被要求离开！
二，参加者声明
1、以上填写的内容真实不虚；我将对自己的身体和心理问题全权负责；
2、若被录取，一定严格遵守以上禅修纪律，及相关规定，绝对服从管理，态度谦恭；
3、在禅修期间，我会遵照禅修营的指示，进行相应的练习；
4、我同意：让不严格遵守以上禅修纪律者离开，包括我本人。
需要参加的法友，可以发邮件或短信，微信索取报名表。

禅修时间：2019年05月15日至05月22日

禅修费用：个人发心随喜功德
禅修地点：宜兴澄光寺
报名方式

1）微信报名：扫码报名，将姓名+性别+年龄+省市有没有禅修过+手机编送至微信号或短信即可。

2）禅修咨询：13801535622 庄健居士
若被予录，请务必在规定时间内，发送确认邮件，确定是否参加（未发送者，将视作自行放弃）。
2、欢迎您推荐符合录取原则的禅修爱好者踊跃报名！
3、欢迎您发表禅修心得，并对禅修管理等各个方面，提出合理化建议。
4、禅修使身心打开通往智慧的大门，禅观也称为智慧禅（vipassana）在古老的巴利经典中的意思是 直接观察，了悟，洞察，当下种种身心现象的本质
指导法师：福州圣泉寺·智严法师
禅修内容：慈心禅，生活禅，行禅，坐禅。
来寺院的路线：
自驾车前来路线：可以导航到澄光寺。

动车前来路线：可以直接坐车到宜兴，下车以后可以直接打车到澄光寺。

寺院一角

明亮的禅堂

学院夏令营活动中

信息出处：https://url.cn/517BYTz

吉林省2月26日-3月4日四念处禅修营

吉林省蛟河圣佛寺2月26日-3月4日四念处禅修营通告

 

礼敬世尊、阿罗汉、无上正等正觉者！

比丘们！只有一条道路可以使众生清净、克服愁叹、灭除苦忧、实践真理、体证涅盘，这条道路就是四念住。——《大念住经》

佛法长兴，法界安宁！值此善因缘成熟，吉林省蛟河圣佛寺（中道书院）举办四念处内观禅修营，特邀苏玛那尊者来寺指导。

一、时间：2月25日报到，2月26日开营，3月4日上午结营，全程7天。

二、地点：吉林省蛟河林业局圣佛寺（中道书院）。

三、规模：70人。

四、费用：禅修免费。学员可以随喜供养禅修营及寺院，以保证活动良性循环。

五、报名：

需个人亲自报名，如实填写相关信息，不接受个人和团体代替报名，不得瞒报漏报谎报信息。

报名条件：佛教四众弟子，申请者应身心健康，无触犯国家法律法规，恭敬三宝，尊重僧团，并且对佛教基本义理和内观禅修有所了解。

报名流程：

1. 报名表及共修规约下载地址：

https://pan.baidu.com/s/16DdirDz5_uOMCawAz2hiHA

（点击左下角“阅读原文”可跳转）

2. 阅读并确认能够遵守共修规约。

3. 如实填写报名表并发送给报名联系人。

报名联系人：崔敖铭

手机号13596276533，微信二维码：

请备注：禅修报名+姓名。

4. 等待我们的录取回复。

5. 请在收到回复后再确定行程，不接受空降人员入营。

6. 一切布施以法布施为最上，护持禅修是一种法布施，发心做义工的学员可以在报名邮件里注明。

报名截止日期：2019年2月24日

 

六、交通路线：

1. 吉林、长春到蛟河有动车，一个半小时一趟。

2. 到蛟河火车站的左侧（站前水果店），搭乘直接到蛟河林校的大巴士。

3. 车班次是每隔30分钟一班车，最后一班车是下午3：00从蛟河市发车。

七、报到：

1. 请全程参加，按时报到，如不能参加请提前一周通知主办方；

2. 报到时请携带身份证原件，否则不予安排住宿；

3. 请安排好自己的行程时间，提前买好回程车票；

4. 禅修期间需上交手机，停止一切与禅修无关的活动；

5. 寺院可提供床单、被套、枕巾，学员也可自带；

6. 服从寺院禅修作息安排，全身心安住于当下；

7. 遵守寺院相关规定，爱惜寺内物品及节约用水用电；

8. 按寺院规定食用素食，勿将荤食带进寺院。

八、禅修营时间表：

04:30 起床、盥洗

04:30-05:00 行禅

05:00-06:00 坐禅

06:00-06:15 早课

06:30-06:50 集合排班缓行前往斋堂

07:00-08:00 早餐、打扫

08:00-09:00 坐禅

09:00-10:00 行禅

10:00-11:00 坐禅

11:00-11:20 集合排班缓行前往斋堂

11:30-13:00 午斋、午休

13:00-14:00 行禅

14:00-15:00 坐禅

15:00-16:00 行禅

16:00-17:00 坐禅

17:00-18:00 喝饮料

18:00-19:00 禅修开示

19:00-20:00 行禅

20:00-21:00 坐禅

21:00-21:30 晚课

 

附：苏玛那尊者简介

苏玛那尊者于1976年1月23日出生，2010年2月出家。2012年在缅甸仰光的马哈甘达勇禅修中心（Tharmanykyaw Mahagandhayon Monastery）受比库戒，戒师是塔玛内乔 西亚多（Tharmanaykyaw Sayadaw）；在缅甸班迪达禅修中心森林道场跟随 蓽林西亚多（Beelin Sayadaw），在马来西亚爱达华.尼樂塔禅修中心跟随 南达悉谛西亚多（Nandasiddhi Sayadaw）等长老修习毗婆舍那内观禅修，每年至班迪达森林道场安居修行。尊者修持精进，多次带领信众进行四念处内观禅修训练，其学员受益匪浅。

完整的通知连接：http://url.cn/5VS7Jf6

替隆西亚多-古缅甸禅修大师

 PDF  下载

替隆西亚多

（1786—1861）

古缅甸禅修大禅师

乌·泰莱法师著

（Dhammācariya U Htay Hlaing）

英文翻译出版：

Aggācāra Dhamma Distribution Group

英译中：陶巧云

校对：汤华俊

2019年1月

 

英译序

替隆西亚多是谁？他在缅甸广为人知，在其它国家却鲜少听闻。很多外国人只有在读全世界闻名的马哈希西亚多的传记时才见到这名字。译者读完”缅甸禅修的杰出僧人及禅修者”这本书后，决定把替隆西亚传记一书译成英语，以便那些对缅甸的佛法修行人非常感兴趣但不会缅语的人也能读到此书。

本翻译遵循如下翻译方法：

为了保留原有的缅语写作风格和特点，译文将按照缅语的句子特点翻译。只有必要时译者才会重新安排译文或者在括号里进行更多的解释。

1. 翻译巴利语的时候，巴利语将在随后的括号里给出。

2. 为了帮助新接触佛法的人，某些话题的进一步信息将在译注里给出。

因为原文系缅甸作者—法师乌·泰莱（Dhammācariya U Htay Hlaing）用古缅语写作，译成英语并不容易。

在此我们感谢那些曾参加此书的编辑与翻译的人：拉明图博士（Dr Hla Myat Thu，ITBMU的英语老师）和其他法友。

希望阅读此文后，你能相信在二十世纪和二十一世纪仍然有人能证不还圣果（anāgāmī，第三果即阿那含圣者），仍然有人能证阿罗汉果。也希望你能在学习教理和实际禅修上找到平衡。

翻译出版：

Aggācāra Dhamma Distribution Group

(Aggacara2013@gmail.com)

2nd September 2013

简介

以下内容摘自于戒谛腊（Jaṭila）西亚多所写的《佛法开示》，他是仰光马哈希禅修中心的禅修导师。

溯源马哈希禅修法，则是源自古老的传承。敏东国王时期（大约公元1850）有一位著名的禅修大师—尊敬的替隆西亚多。替隆西亚多圆寂后，他在明坤寺的弟子—敏祖沓（U Minzutha）西亚多和德通明坤杰打汪西亚多接续教导这种禅法。

这位马哈希禅修中心的创始人，即最尊敬的马哈希西亚多（有至上大智者（Aggamahāpaṇḍita）称号）—是明坤杰打汪西亚多的学生。最尊敬的马哈希西亚多索巴那大长老是本世纪最杰出的禅修导师，他密切指导了此禅修中心禅师们的训练。

以下摘自于《 马哈希尊者传》

谢昆村是索巴那（未来的马哈希尊者）的出生地。这是一个非常不平凡的村庄，因为杰出的大长老们——西亚多济们[1]曾经在这居住过。这就使其成为学习教理和禅修优先考虑的地方。位于谢昆村西北方约400「塔」（ta，约5,600码），有一座史上闻名的隐净多佛塔（Ingyindaw Pagoda）。

这座佛塔供奉着替隆西亚多济的遗骨舍利。这位尊者在全国禅修界非常著名。人们认为他是一位阿罗汉圣者，拥有禅那及神通（abhiññā）。 此塔的主要捐助者是缅甸的敏东王。所在位置就是上面提到的尊者闭关的地方。

（摘自于《马哈希尊者传》22页，该书由Selangor Buddhis Vipassna Meditation Society出版。）

替隆西亚多（1786-1861）

雪布王及其儿子敏东王统治时期，雪布区谢昆村附近有一个替隆村，村子那儿有一座森林寺院，替隆西亚多驻锡于此。他是第一个雪晋（Shwegyin）西亚多（他在佛教里非常有名）的老师，也是仰光空多亚（Kyaungtawya）寺的首任住持的老师。

以前，古代的僧人即使不得不讲习佛法，也不会不禅修。讲法期间他们讲法，但到了禅修时间，他们就去禅修。他们把学习和教授佛法与禅修结合起来，从来不割裂两者。尊者马哈希也同样如此。在仰光的许多地方，僧人导师从来也没有把教授与禅修分隔开来，他们也总是在习禅。当条件具备，时间合适的时候，他们会完全放弃教职而专门去禅修。

在缅历1199年（Sakkarajā 1199 years，约公元1837年[2]），雪布王统治时期，替隆西亚多52岁，雪布王认为西亚多属于与众不同的杰出僧众，并在西亚多那里皈依。国王授于西亚多”柬谛玛毗旺萨 庄严正法旗 大法王 皇家导师[3]“称号。

那时的敏东（Mindon）王子是长子，他侍奉他的父王并参与宫廷事务。即使在那时，敏东王子也非常敬重西亚多。当他成为缅王后，便邀请西亚多到曼德勒内比都（ Nepyidaw）（新王城）来。然而西亚多并未到来。因此国王在替隆村兴建了拉达那磅散（Ratanabonsan）寺献给西亚多。

（注：敏东王是缅史上一个著名的国王，他以在缅甸发起佛教圣典第五次结集而著称。因着他贤明的统治及对僧团的护持，佛法在其时广为流传。第五次佛教经典结集在1854年5月举办。）

值得注意的修行与阐释法的事

替隆西亚多在教（pariyatti研究并教授佛典）与行（paṭipatti禅修）两方面都很精通。

在佛典研究方面，他编写了八卷专著，《中部第一部分义注巴缅对译》（Mūla Paṇṇāsa aṭṭhakathā Nissaya），《戒律判定》（Decision on discipline，属律藏），《判定谁毁了家》（Decision on one who ruins the family，Kuladāsago Vinicchāya），《奥义开示》（Gambhirattha Desanā），《清净道论灯释》（Visuddhimagga Dīpani），《佛教修行阐释》（Paṭipatti Pakāsanī）。这些专著到目前为止达67本之多。

一天晚上，他收了一个年轻的男孩作弟子，这弟子即后来的塔拉卡西亚多（Tharaka Sayadaw），但此弟子后来又返俗，名叫乌翁荣特 （U Ohn Nyunt）。就在那天晚上替隆西亚多做了一个梦，梦里，一头白象在楼梯口请他教授。该事记载在一本叫《了解缘起之义》（Paccayatthāvabodhanī）的书里。

同样的，在未来的空多亚（Kyaungtawya）的雪晋西亚多（Shwegyin）到来时，替隆西亚多梦到了一颗非常明亮的星撞入到他的胸膛。该事记载在钦多亚西亚多的自传里。我们可以在大义注（Mahāva Aṭṭhakatha）里读到一个有大福德的人的预兆（nimitta），他能在梦里（在特殊事情上）预知。

《佛教修行阐释》

有记录表明替隆西亚多曾编著64本书。很多人见过那些完成了的著作。在缅历1315年（公元1954年），由于像乌莫恩纪（U Maun Ji）等这样的法友的助力，曼德勒缅甸达拉（Tara）出版公司第二次出版了《佛教修行阐释》（Paṭipatti Pakāsanī）一书，总共八卷。有关禅修的短篇，如果能找到的话，也会在未来出版。

八卷共291页。这些卷的标题是：

1. Paṭipatti Pakāsanī佛教修行阐释

2. Paññati Pakāsanī概念阐释

3. Diṭṭhibheda各种邪见辨别

4. Gontaw pwin 念诵和戒律的概述与详解

5. Thingaha Kobain par shiko（礼佛九章合集）

6. Kawlin sutta Pāḷi Anek）歌林经（Kawlin sutta）巴利文和缅文翻译

7. Dvattiṃsākāra Pāḷi Anek Kyeh（巴利文32身分的详尽翻译）

8. Bhavanā Lerseh anek kyeh（40种业处的详细翻译）

在这八卷中，替隆西亚多（过去被称作阿辛·柬谛玛（Ashin Candima）在结尾亲自写了关于他出生的村庄顺德（Shwin Tek）的介绍。我们能发现他完成《佛法修行阐释》一书的日期是缅历1205年（公元1844年），即德固（Tagu）月的月盈日的第二天，星期六。

（注:德固（Tagu）是缅历的第一个月，相当西历的三月至四月间）

《歌林经》（Kawlin）是对诗偈Suvanniya的巴利解释，这是一段很有名的给歌林城国王的忠告。《常见的过患灯释》（Niccādidāsadīpanī）和32身分（Dvattiṃsākāra）两本书也被一起送去印刷。

以下是结语：

Caja dujjana saṃsaggaṃ,

愿你远离不善之人

Bhaja sādhu samāgamaṃ;

愿你常与善人同住

Kara puññamahorattiṃ,

日日夜夜行善

Saranicca-m-aniccataṃ.

敬请常思身体的无常

应他的待者柏伦别（Bo Lun Pye ）和 珀欧（Bho Oh）的请求，替隆西亚多对怎么行八正道和证果(magga-phala)也给予了善巧的指导。

他的指导如下：

1. 三皈依和守五戒。

2. 心中时时忆念佛陀。

3. 亲近善知识。

然后他又说：

“带着智慧与精进禅修。具足智慧和精进力的禅修者将最终体验到世间和出世间的快乐。只有带着智慧的精进才能使一个人的巴拉密（parami kamma）成熟。请注意这点。

他建议，重视过去的业（kamma），用现生的努力去发掘过去的（善）业的潜力。这个讲法在《增支部 第4集31 轮经》经中能找到[4]。

忍耐

自孩提时代，替隆西亚多就是一个非常有耐心的人。一个有耐心的人应能接受世俗的一切好坏的呈现，热、冷、穷、富、赞扬与责备等等。每个想解脱的人应该有这样的基本且重要的特质。

有一次，在西亚多童年时，他是个沙弥，名叫柬谛玛（Candimā，月亮），在湖边沐浴。另一个和他同住的沙弥故意藏起了他的袈裟。沐浴完，刚出家的柬谛玛想要换上他的袈裟（把那件潮湿的下衣换掉），但怎么也找不着它，冷得发抖。

过了一会，那个藏他袈裟的沙弥回来了。他并没有给回柬谛玛的袈裟，反而戏耍柬谛玛，说他的袈裟在这儿，或在那儿。而柬谛玛很有礼貌的索要自己的袈裟，但并没得到。最后，他竟然忍下来了也无抱怨，只是默默地穿着那潮湿的下衣。

等耍够了柬谛玛后，那个沙弥就走掉了。其他的沙弥们很同情柬谛玛，就去找回他的袈裟。然而那个戏耍柬谛玛的沙弥还不满足。当柬谛玛换下衣和大衣的时候，他从藏身处跑出来，拎着一桶水，倒在柬谛玛头上。柬谛玛的全身被水湿透，但他仍然保持微笑。

那个戏耍他的沙弥后来说：”人们都说他很有耐心，我不相信，因此我要试试他。”

此事在40年后或50年后才被人们所知。从缅甸南部地区来了一个非常富有的商人，他的船装满了干鱼、鱼酱、食物和其他东西。这些全部都捐赠给了多亚(Tawya)寺，寺里当时四资具匮乏。

捐赠者就上次藏衣之事向替隆西多道歉时，西亚多阻止了他。”请敲一下那块木块，然后等会。”当那块木块被敲击的时候，大约30个比丘和沙弥来到西亚多面前。西亚多请捐赠者告诉他们捐赠那么多食物的目的是什么。

那时，捐赠者说：”当我年轻的时候，我是你们西亚多的同修。我学习很多佛典，一直到差不多该受比丘戒的时候（大约19岁或20岁时），我不相信柬谛玛的耐心并试验他。后来我向替隆西亚多请法时，才发现他就是那个柬谛玛。我为我的错误感到惭愧”。所有的比丘及沙弥都觉得有趣。那些年轻的沙弥看到这么多食物都非常开心。

“耐心在佛法中是最珍贵的教导。有耐心的人会胜过其他人。那些折磨和折辱他人的人最终都会下地狱。一想到这，我就感到恐惧。为了弥补我的错误，我特地来向西亚多道歉。”

柬谛玛西亚多对他的比丘弟子及沙弥们说：”年轻的比丘们，听听他刚说的话。他从他的禅师那儿得到了警告，因为他知道了佛法，他才能如此做。佛法中，最珍贵的教法就是耐心。从耐心，到戒，到止（奢摩它），慧才得以开发。佛陀还说Khantī paramaṃ tapo titikkhā：‘最好的戒的训练就是忍耐及忍辱[5]。’这是佛法中最重要的教导。”

只有当一个人有耐心时，他才能有戒，才能培育慈心，才能有止，等等；他才能够战胜内在和外在的敌人。这些珍贵的特质不能被破坏，只有当这些珍贵的特质发展时，我们才能长寿，才能获得现世和轮回世中的幸福。因此我们应该保护这些高贵特质并培育它们。

（注：内在的敌人意指内在的污染（kilesa）像贪、嗔、痴。而外在的敌人意指有害的情形，像敌人、灾难等等 。）

“居士啊，你不应该把这些东西捐赠给我，或这个僧团。你应该把这些捐赠给按佛陀的教法修行忍耐品质的人。‘最好的戒的修行是忍耐与忍辱’。请记住这一点。”

“现在，年轻的比丘们和沙弥们，把你们的僧服、伞、鞋和能吃的供养给这位居士。居士，请不要把这些东西当作来自于比丘们的馈赠，你应当记住是忍耐这个美德带给你这些。”

曼德勒城的拉达那蒲甘（Ratana Bagan）寺的茫昙西亚多（The Maun Thaun Sayadaw ）乌伽利延那（U Kalyāṇa），评论道：”不仅是这一生，未来世也应该记住这点。”

当替隆西亚多驻锡森林时，国王和王后都来皈依和礼敬他，然而他仍然在进入禅定（Jhāna）、证得神通（abhiññā samāpatti）以及教（pariyatti）与行（paṭipatti）方面精进努力以做到更加善巧。所有人都应该学习他的精进。

钦多亚西亚多（Kingtawya Sayadaw）

在敏东王统治时期，替隆西亚多因为善巧于经教的教导（pariyatti）而非常有名。他给很多学生讲课。每天晚上，作为他的同学和密友的乌凯玛加拉（U Khemacara）通常会来替隆寺见著名的西亚多那摩（Sayadaw Namo）。乌凯玛加拉住在明坤（Mingon）[6]北面，他只禅修，人们称他为钦多亚西亚多。每天晚上，这位西亚多都会从实皆省明坤（Mingon）走很远的路来到雪布的替隆寺，仅仅是为了讨论经教（pariyatti）和修行（paṭipatti）。

他经常敦促替隆西亚多去禅修。”替隆师兄，不要以国王皈依的比丘身份而感到满足。能研究学习教授佛法(ganthadura)固然很好，但就这样死去不值…”他通常一开始会这样说。他们会讨论道果（magga-phala）、涅槃，怎么获得通智（abhiññā），怎么了解理论并实践以及神通的修习。

他们也真诚地希望他人也像他们一样经历法喜。他们通常会敦促那些还未闻法的人来闻法。对那些无法克服对灵异力[7]的执着的亲戚朋友，他们会给予正确的指导。

（注：钦多亚西亚多想帮助替隆西亚多禅修以获得证悟和受用法喜。）

替隆西亚多精通佛典教义，因为他的心力很强。

理论与实践

钦多亚西亚多只接受那些与巴利圣典、注释(aṭṭhakatha)和复注（ṭika）相符的有关禅那、道智果智的内容，他反对那些与佛陀教导不一致的观点（tipiṭaka）。有些地方办禅修营，有些规定不如法，他会加以反对。替隆西亚多也不接受这些东西，但他同时也会说出反对的逻辑、理由及各种证据。

钦多亚西亚多说：”替隆师兄，许多关于上人法（uttarimanussa, lokuttara）证悟的理论与佛陀的教法不一致，也并非出自于巴利圣典。那些理论来自于不同的人，不同的习惯，不同的智慧，只是一般的（世间法）。而在巴利圣典中是不可能有这样的错误的。

就像一个木匠打洞，先用线测量，当然测量是正确的。但当他实际钻洞时，却会有钻弯、钻直、钻浅、钻深的情况，而没能做到测量的那样。就像木匠要钻洞必须按照测量的来做一样，佛陀的教导也是这样。教导的没错，但却由于听法者的倾向和本性不同，而产生差异，总体情况就是这样。”

“如果它不符合佛陀的教导，我们就不能接受这种教法，它也不能引导我们获得禅那、通智、道及果或涅槃。佛陀的教导事实上已非常完美，没有必要摒弃任何一点。我们可以把自己的经验与佛法经典比较，我们所需要的就是智与慧。”钦多亚西亚多解释道。

确实如此。在巴利文《相应部》的《说明经》[8] 和《中部》的《狮子吼大经》的经文里，佛陀说道：”为了了解四圣谛，我们需要详细的解释。（现存的）词汇是不够的。它意味着现存的经典可能只是解释了其要点与精华。在集结圣典编排的时候，那些开示变得更加概述性。

有一次，当佛陀驻锡某一寺院时，他说他知道的法很多，而他只能说一些精华与要点。为了说明这一点，他用了林中叶手中叶的比喻——把未说的法比作森林的树叶，已说的法比作他手上的树叶。

以上内容均来自于钦多亚西亚多的教示。

（注：佛陀只解释了法的精华，即怎么样从轮回的苦中解脱）。

钦多亚西亚多每天都来看替隆西亚多。他经常说起禅修的好处，试图说服替隆西亚多去禅修。但替隆西亚多似乎偏重于佛法理论一面，研究佛理，教授佛理，而不是去实际禅修。钦多亚西亚多非常有耐心，用各种方法来说服他。后来却不再多说什么，只是劝他去禅修。

他们的最后一次见面，钦多亚西亚多只留下一句”保持正念不要放逸。”（don’t be heedless(appamāda)），便结束了他们的讨论。然后他说：”替隆师兄，我该走了。”说完他就起身离开，替隆西亚多一直送他到附近的村庄，他们过去每次都在那儿告别。

“佛法真实不虚，但我们需要信并且精进。当遇到佛陀的教法住世的时代，你需要信心与智慧，用精进建立正念。” 说完后，他脱下袈裟，用神通力从空中飞回去了。

替隆西亚多大为震惊。他举起手向钦多亚西亚多致礼。他站在那儿呆呆地望着，过了很长一段时间都没回过神来。他生起了强烈的欲望，要获得他朋友钦多亚西亚多那样的成就，他生起了强烈的信心和精进，对佛陀的教法无比欢喜。

（注：那个时代，有神通力，获得解脱的人是真实存在的。那证明佛陀的教法是真实不虚的，即使是现在也是可以解脱的。因此替隆西亚多非常震惊，也因为佛陀的教法而非常欢喜 。）

每天晚上钦多亚西亚多都从明昆来到他这里，直到现在才显示神通，这让替隆西亚多大大地震惊了。只有那时他才意识到钦多亚西亚多和他所有的那些佛法讨论的目的。

他过去常常在钦多亚西亚多面前背诵巴利经典，也常和他争论。他现在感觉非常惭愧。他生起了强烈的欲望想向钦多亚西亚多道歉，急切地想立刻再次见到他。

应该回寺的时间到了，他却没有回去。他寺里的一个叫肯（Kain）的沙弥沿路寻找他，沙弥发现替隆西亚多站在那儿盯着天空看，而西亚多并没有意识到这个沙弥已走近他。当沙弥叫他的时候，他才回过神来。

“啊，沙弥凯玛（Khema，这里意指钦多亚西亚多， Khema是他作沙弥时的用名）已经在佛陀的教法中获得了实实在在的利益，但我却一无是处。”他哀叹道。而沙弥肯却不知道他在说些什么。

沙弥肯想知道他在做什么，就问：”西亚多，发生了什么？”

“与你无关。”西亚多生气地回答，然后转身走回了寺院。

沙弥也不敢再问，只是跟着。而替隆西亚多却盼望着钦多亚西亚多第二天的来访。

然而第二天，西亚多的所有希望和计划，诸如与钦多亚西亚多来个推心置腹的讨论，向他道歉，承诺禅修等等，都落空了。他认为两人会很愉快，但一切都没发生。他感到非常烦闷。而从明坤传来消息，钦多亚西亚多就在那天黎明圆寂了。

他不知道去依止谁，他非常自责，他有种迫切的心情，那就是去禅修。

替隆西亚多独自去了明坤[9]。七天内，他参加了钦多亚西亚多的圆寂仪式。自那时起，替隆西亚多和他的待者就去了森林，开始精进禅修。不久，如他所愿，他在禅修中获得突破性进展。

当人们问起现在是否还可以证得禅那及智慧时，他并不提及他自己的成就。因为一生中的一半时间，他只是佛理上很强，而实践禅修却很少。他为此感到羞愧而不愿谈及他的成就。

以上摘自于明昆杰打旺西亚多的传记。

神通与在空中飞行

在替隆西亚多的一生中发生过一件非常重要的事情，是在替隆西亚多和他的侍者突多（Thutaw）一起驻锡森林寺院期间。初夏的一个晚上，突多告诉西亚多他想到离寺院很远的一个湖里去沐浴，那天晚上的月亮很亮很美。

离湖还很远的时候，突多看到湖里有人在沐浴。靠近湖时，他惊讶地发现那人就是替隆西亚多。他想，那个年纪大的、虚弱的西亚多是怎么在夜晚来到这么远的地方，他怎么来的，又为何来得如此之快？当侍者走到湖边的时候，西亚多已快洗完了。侍者问他此事。

“突多，在我活着的时候不要对别人谈及此事。”西亚多让他闭嘴。然后他从空中飞回了寺院。西亚多圆寂后，侍者才告诉人们此事。

这件事摘自《雪晋区所包含的佛教传承》（Inclusion of Lineage of Buddha’s Teaching on Shwegyin sect，Shwegyin Nikāya ThāThanawin book（page67）有些关于此事的信息）。

替隆西亚多只是获得了世间的增上慧或神通（abhiññā）？我们不敢说他没有获得全部六通，其中包括烦恼灭尽的漏尽通（āsavakhaya abhiññā）。因为即使生活在他们身边的人也很难察觉这些圣人的特质。

曾经有一位阿罗汉长老生活在基达拉（Cittala）山。有一天，他的侍者拿着钵与袈裟跟在他后面去托钵。那时，侍者问他的老师，谁是圣者（ariya），圣者是怎么样的人？

已是阿罗汉的老师回答道：”有些人常跟在圣者后面，拿着袈裟与钵，还和他生活在一起，但却不知他是圣者。了知一个人是否是圣人真的很难啊。”然后，那年轻的僧人仍然没能悟出他的老师是位圣者。

有一次，德通杰打汪（Thaton Jetawun）西亚多对一位实皆省的阿拉伽跋（Ālakappa）西亚多说：”替隆西亚多是一位不还圣人(anāgāmī)。他甚至知道从替隆寺到明布（Mingbu）寺要走多少步。不还圣人是很有正念且很精准的。他不需要有意提起觉知。”杰打汪西亚多的话是值得注意的。

谷空（Gukyaung）西亚多，82岁，住在玛济（Magye）镇的拓撇桑多亚（Thapyesang Tawya）寺，他曾写过一本书叫《禅修灯释》（Bhāvanāya dīpanī）。该书于1916年由仰光的拓拓那历嘎喇（hathanalikara）印刷出版社出版。

书中说道：替隆西亚多常常研究和修习32身分观。正因为如此，当他看到捐赠者向他顶礼时，他看到的不是一个男人或女人的形象，他只看到骨头、肉、胆、血液。就像一个屠夫把他的水牛割成了肉块堆在草垫上一样。

（注：起初，屠夫是牵着一头牛，他有牛的概念。把牛剁成不同的部分后，他已失去了一头牛的概念，只看到像肉、骨头这样的部分而已。

同理，一个禅修者观三十二身分时，他将会看到这些真实的东西，并意识到没有一个”我”，”我所”或”灵魂”。他不会执着于他的身体是个独立的存在。他将会丢掉他的个性及灵魂信仰（sakkāya-diṭṭhi）。当他彻底舍弃了错误知见时，他将成为入流者。）

替隆西亚多与廷伽加（Thinggaja）西亚多

据说替隆西亚多成名后，敏东国王非常崇拜他。为了评测替隆西亚多的佛典和禅修知识水平，他根据很多西亚多的推荐，选择了佛学上和文学上博学的廷伽加西亚多去做这件事。

皎苗（Kyaukmyaung）城的南面靠近伊洛瓦底江（Irrawaddy）岸有一个村叫国廷（Kekthin），村旁有座森林寺院。有一段时期，西亚多驻锡在此。村与寺院之间隔了一条河。一天清晨，廷伽加西亚多来看替隆西亚多，他正在削小树枝作牙签。

即使在作牙签，替隆西亚多也很轻松地就回答了廷伽加西亚多事前精心准备的关于佛典及禅修的颇具难度的问题。问完问题后，廷伽加西亚多作礼并请求回去。

这时，替隆西亚多说：”廷伽加师兄，国廷村的人供斋，请我们去吃午饭。请和我们一道应供完再回去吧。廷伽加师兄，你怎么过来的？”

“乘船，尊者。”

“那你就乘船先走吧。”他说道。

廷伽加西亚多没在意替隆西亚多的话，作礼后，就乘他来时的船去了国廷村。当船到岸时，他并没太注意，只是看到一位西亚多站在那儿。结果，令人惊讶的是，那位西亚多就是替隆西亚多。

在廷伽加西亚多心中，他还没问完的问题已豁然开朗了。他心中非常满意，回到他在内毗多（Nepyidaw）的住处。

用亲身经历教学

在《内观禅要》（Vipassanā Shunirchan，关于毗婆舍那的方法）的一书介绍中，大恩人马哈希西亚多写道：

替隆西亚多的念处禅法（appamāda paṭipatti）与日月一样显耀。

以下内容来自于另一个人的讲述。

在沈玛伽（Sheinmakar）村，许多有皇家导师头衔的西亚多从四面八方来此，有的从实皆省来，有的从曼德勒来等。他们来到这里是为了给戒堂结界（戒堂：一个为比丘授戒和其它仪式使用的特殊的地方）。那时，由于比丘们的邀请，替隆西亚多给他们讲法。

“我将给你们讲我喜欢并亲自实践的法，”说完后，他就开始详细地讲述修习内观，培养各种观智 ，证取道果（magga-phala），进入果定（phala samāpatti），一直讲到不还者，即果位的第三阶段——阿那含（anāgāmī）。

他讲的法甚深微妙，引起了这些西亚多听众们的极大震憾。廷伽加西亚多说：”如能把尊者刚讲的编成一本书就太好了。”

“阿伽雷（Aggare）尊者（即廷伽加西亚多），关于我的法谈你可以去出版成书。但如果你写书的话，要确保与佛典一致。这样，如果我还活着，人们如有问题我可以回答，他人也就能明白。但我也会很快离开这世界。那时人们将对一些超越常人的事情起争议，那将是一种悲哀。”这些话是由萨拉（Sāla）森林寺院的西亚多传出的，他住在谢昆（Sheikkun）村，经常背诵古代注释书（aṭṭhakathā）。

以上这段话证明了替隆西亚多过去禅修很厉害，但没写下任何（禅修）著作。我们可以推测，并没有很多人能跟得上他的解释，因此他没有写下来。他说如果禅修方法与书上的不一样，那只是纸上的文字。只有当实践与佛典一样时，我们才去学习这些正确的教法。

杰打汪西亚多和马哈希西亚多

在替隆西亚多的众多弟子中，有一位叫阿雷多亚（Alehtawya）西亚多或乌曼局萨（Mañjūsa），他住在实皆省明坤区的山坡上。他从来不关注别人，只是按照不放逸行（appamāda paṭipatti，即培养正念不间断）禅修。杰打汪西亚多曾依止于他。杰打汪西亚多讲授不放逸念处（Appamāda Satipaṭṭhāna，即四念处）达60年之久。

现在这种不放逸行或四念处的禅修方法的继承者则是我们的恩人马哈希西亚多。他继承了这个内观方法，并广为宣讲不放逸行。

建言

替隆西亚多给出以下建言：

“Jalena bhavati paṅkaṃ， jaleneva visujjhati;

Cittena bhavati pāpaṃ， citteneva visujjhati.”

稀泥由水而成，也仅由水而净；

恶业由心而成，也仅由心而净。

Sādhu!Sādhu! Sādhu!

最后的注释

替隆西亚多又称阿辛·柬谛芒拉伽拉（Ashin Candimāñlakara），出生于缅历（Sakarit）1147年（即公元1786年）。

75岁圆寂，于缅历1222年（即公元1861年）。

附录

本书中一些巴利文的解释

Abhiññā:通智（神通），共有6种：

1. 神足通：像在空中飞行、水上行走、分身等神通。

2. 天耳通

3. 他心通

4. 宿命通

5. 知道别人的轮回（天眼通）

6. 漏尽通

Appamāda: 不要放逸，具足正念为证悟而奋进。

Pariyatti: 学习和教导教理。

Patipatti: 奢摩他（止）、毗婆舍那（观）禅修。

Satipaṭṭhāna: 四念处（身念处、受念处、心念处、法念处），习禅者应随时随地观察所呈现的身心目标，并且观照无常、苦、无我的特征。

致谢

感谢李珍珍和朱文勇贤友做的最后一遍校对!

注释

  1. 西亚多济（Sayadawgyi）：一个寺院戒腊最长的尊者。 ↑
  2. 按照英文维基百科解释Cula sakarat：The calendar was launched in 640 CE in Sri Ksetra Kingdom (in modern Myanmar) with the epochal year 0 date of 22 March 638. It was largely a recalibration of then prevailing Mahasakaraj or Saka Era.在谷歌搜索“sakkaraja years”，找到一份资料说419 sakaraja =A.D. 1057，二者数字相差638年，和上面吻合，由此推算是1837年。 ↑
  3. Candimābhivaṃsa Sīrisaddhammadhaja Mahādhammarājādhi Rājāguru，这个称号里Candimābhivaṃsa=candima月亮+abhivaṃsa阿毗旺沙，阿毗旺沙相当于佛学博士。 ↑
  4. 适当的住所地点、依止善人、许正愿、以前种福德的事实，比丘们！这是四轮，当具备之天与人这四轮转起时，具备之天与人不久在财富上到达巨大、广大状态。」 –《增支部4.31 轮经》庄春江居士译 ↑
  5. 巴利文tapo是苦行，但是这里的英文原文是按照巴利经文的上下文进行的意译。《长部·大品·譬喻大经》庄春江居士的翻译：“忍辱、忍耐是最高的苦行”，但上下文讲的是戒：“比丘们！在那里，毗婆尸世尊、阿罗汉、遍正觉者对比丘僧团这么诵说波罗提木叉：『忍辱、忍耐是最高的苦行，诸佛说涅槃是最高的，「恼害他人者」不是出家者，伤害他人者不是沙门。

    一切恶的不作，善的具足，

    自心的净化，这是诸佛的教说。

    不非难、不恼害[他人]，在波罗提木叉中自制，

    在食物上知量，以及边地的住处，

    在增上心上努力，这是诸佛的教说。』” ↑

  6. 在《马哈希尊者传》里，英文拼写是Mingun，中文翻译是明坤，这里沿用‘明坤’的翻译以保持一致。 ↑
  7. Psychic power一般翻译成神通，但这里所指应该是一般民间信仰所涉及的那些通灵人士具有的能力，所以翻译成灵异力。 ↑
  8. 《相应部·谛相应19经》 ↑
  9. 英文本原文是Mindon，应该是Mingon之误，因为前面讲钦多亚西亚多在明坤。 ↑

修行次第经文两篇

 

增支部11集2经/应该意图经(庄春江译)

「比丘们！持戒者戒具足时不应该意图：『令我的不后悔生起。』比丘们！持戒者戒具足时生起不后悔，这是法性。

比丘们！不后悔者不应该意图：『令我的欣悦生起。』比丘们！不后悔者生起欣悦，这是法性。

比丘们！欣悦者不应该意图：『令我的喜生起。』比丘们！欣悦者生起喜，这是法性。

比丘们！喜者不应该意图：『令我的身变得宁静。』比丘们！喜者的身变得宁静，这是法性。

比丘们！身宁静者不应该意图：『令我感受乐。』比丘们！身宁静者感受乐，这是法性。

比丘们！有乐者不应该意图：『令我的心入定。』比丘们！有乐者入定，这是法性。

比丘们！得定者不应该意图：『令我如实知见。』比丘们！得定者如实知见，这是法性。

比丘们！如实知见者不应该意图：『令我厌。』比丘们！如实知见者厌，这是法性。

比丘们！厌者不应该意图：『令我离染。』比丘们！厌者离染，这是法性。

比丘们！离染者不应该意图：『令我作证解脱智见。』比丘们！离贪者作证解脱智见，这是法性。

比丘们！像这样，离贪是为了解脱智见，解脱智见为其效益；厌是为了离贪，离贪为其效益；如实智见是为了厌与离贪，厌与离贪为其效益；定是为了如实智见，如实智见为其效益；乐是为了定，定为其效益；宁静是为了乐，乐为其效益；喜是为了宁静，宁静为其效益；欣悦是为了喜，喜为其效益；不后悔是为了欣悦，欣悦为其效益；善戒是为了不后悔，不后悔为其效益。比丘们！像这样，为了从此岸走向彼岸而法使法润泽；法使法完成。」

 

相应部12相应23经/近因经(因缘相应/因缘篇/修多罗)(庄春江译)

起源于舍卫城。

「比丘们！我说诸烦恼的灭尽是属于知者、见者的，非不知者、不见者。比丘们！知、见什么者有诸烦恼的灭尽呢？『这样是色，这样是色的集，这样是色的灭没；这样是受……（中略）这样是想……这样是行……这样是识，这样是识的集，这样是识的灭没。』比丘们！这么知、这么见者有诸烦恼的灭尽。

比丘们！我说关于灭尽的灭尽智是有近因的，非无近因的，比丘们！什么是灭尽智的近因呢？应该回答：『解脱』。

比丘们！我说关于解脱是有近因的，非无近因的，比丘们！什么是解脱的近因呢？应该回答：『离贪』。

比丘们！我说关于离贪是有近因的，非无近因的，比丘们！什么是离贪的近因呢？应该回答：『厌』。

比丘们！我说关于厌是有近因的，非无近因的，比丘们！什么是厌的近因呢？应该回答：『如实智见』。

比丘们！我说关于如实智见是有近因的，非无近因的，比丘们！什么是如实智见的近因呢？应该回答：『定』。

比丘们！我说关于定是有近因的，非无近因的，比丘们！什么是定的近因呢？应该回答：『乐』。

比丘们！我说关于乐是有近因的，非无近因的，比丘们！什么是乐的近因呢？应该回答：『宁静』。

比丘们！我说关于宁静是有近因的，非无近因的，比丘们！什么是宁静的近因呢？应该回答：『喜』。

比丘们！我说关于喜是有近因的，非无近因的，比丘们！什么是喜的近因呢？应该回答：『喜悦』。

比丘们！我说关于喜悦是有近因的，非无近因的，比丘们！什么是喜悦的近因呢？应该回答：『信』。

比丘们！我说关于信是有近因的，非无近因的，比丘们！什么是信的近因呢？应该回答：『苦』。

比丘们！我说关于苦是有近因的，非无近因的，比丘们！什么是苦的近因呢？应该回答：『生』。

比丘们！我说关于生是有近因的，非无近因的，比丘们！什么是生的近因呢？应该回答：『有』。

比丘们！我说关于有是有近因的，非无近因的，比丘们！什么是有的近因呢？应该回答：『取』。

比丘们！我说关于取是有近因的，非无近因的，比丘们！什么是取的近因呢？应该回答：『渴爱』。

比丘们！我说关于渴爱是有近因的，非无近因的，比丘们！什么是渴爱的近因呢？应该回答：『受』。

……（中略）应该回答：『触』。……应该回答：『六处』。……应该回答：『名色』。……应该回答：『识』。……应该回答：『行』。

比丘们！我说关于行是有近因的，非无近因的，比丘们！什么是行的近因呢？应该回答：『无明』。

比丘们！像这样，以无明为近因而有行；以行为近因而有识；以识为近因而有名色；以名色为近因而有六处；以六处为近因而有触；以触为近因而有受；以受为近因而有渴爱；以渴爱为近因而有取；以取为近因而有有；以有为近因而有生；以生为近因而有苦；以苦为近因而有信；以信为近因而有喜悦；以喜悦为近因而有喜；以喜为近因而有宁静；以宁静为近因而有乐；以乐为近因而有定；以定为近因而有如实智见；以如实智见为近因而有厌；以厌为近因而有离贪；以离贪为近因而有解脱；以解脱为近因而有灭尽智。

比丘们！犹如当天下雨时，大雨下在山上，向下流的雨水使山洞、裂缝、溪流充满；山洞、裂缝、溪流遍满者使小水池充满；小水池遍满者使大水池充满；大水池遍满者使小河充满；小河遍满者使大河充满；大河遍满者使大海洋充满。同样的，比丘们！以无明为近因而有行；以行为近因而有识；以识为近因而有名色；以名色为近因而有六处；以六处为近因而有触；以触为近因而有受；以受为近因而有渴爱；以渴爱为近因而有取；以取为近因而有有；以有为近因而有生；以生为近因而有苦；以苦为近因而有信；以信为近因而有喜悦；以喜悦为近因而有喜；以喜为近因而有宁静；以宁静为近因而有乐；以乐为近因而有定；以定为近因而有如实智见；以如实智见为近因而有厌；以厌为近因而有离贪；以离贪为近因而有解脱；以解脱为近因而有灭尽智。」

2019年1月广西贵港禅修营

内观禅修

内观禅修也称为智慧禅（VIPASSANA）,意思是直接观察、了悟、洞察当下身心种种现象的本质，并将佛法的智慧应用于现实生活工作中。

内观禅，以培育心的稳定、准确、耐心等真实现象为目标，用如实观察身心现象的手段，来开启身心智慧的大门。

日常工作与生活，我们都会用到身心，怎样才能更好的应用身心呢？

想了解的更多，那就要暂时放下工作与手机，给自己几日放松学习的时间，保持热忱、正知地去了解现实，练习禅修！

佛法长兴，法界安宁！值此善缘成熟之际，贵港市南山寺举办四念处内观禅修营，特邀福建智严禅师前来指导。

指导老师简介

智严法师，出生于天津市，学习佛法禅修多年。现常住福州圣泉寺，圣泉书院禅修导师。

法师持戒严谨，言行柔和，时时刻刻以法为准绳，依法生活，将佛法融入生活，将佛法的智慧灵活地运用在生活的各种场合和情境。

注意事项

1、请自带洗漱用品、水杯、纸笔等用品，请穿不发出声响的平底鞋，着宽松柔软的衣服2、禅修期间全程止语，报到后手机就交由法工进行统一保管，禅修结束后领取。（手机关机时请务必关闭所有闹钟）建议自带手表或闹钟3、如实完整填写报名资料，资料不实者将取消报名资格4、全程参与，无特殊情况者不得提前离开5、报名表格提交后请等待我们的录取回复，请在收到回复后再确定行程，不接受空降人员入营。 

报名事项

一、报名条件：

1、住宿须持身份证原件，否则无法办理住宿

2、申请报名者应身心健康，没有传染疾病，没有精神疾病

3、无触犯国家法律法规，恭敬三宝，尊重此次禅修班

4、对佛教基本义理和内观禅修有所了解

5、18–60岁≤（需要具备完全自理能力）

二、禅修时间：2019年1月6日至1月12日

（报到时间：1月5日08：00-20：00至客堂报到）

客堂联系人：18978592020（黄居士）

禅修费用：个人发心随喜功德

禅修地点：广西贵港市南山寺

报名人数：50人

报名截止时间：2018年12月20日

指导法师：智严法师

禅修内容：慈心禅，生活禅，行禅，坐禅。

三、报名方式：见文末

四、招募义工：在本次禅修期间为学员进行学习和生活上的服务。有禅修经验者优先。欢迎有医学技能者为大家服务。

此次报名以全程参加者优先。

禅修咨询 GuiGangShiNSS
报名联系人：18978592020

来寺院路线

自驾车前来路线：可以导航到贵港市南山寺【南门】（寺内可停车）。

动车前来路线：①可以直接坐车到贵港市高铁站，下车以后直接打车到南山寺南门（南环路大门）。

②在高铁站乘坐K3路到【江南大道】南山寺路口下车转乘8路到终点站【南山公园】，下车后直行步行800米在南山寺东后门入寺（或再往前300米在正门【南门】入寺）

识别二维码报名

琴弦的比喻·阿罗汉随观坏灭

增支部6集55经/受那经[1]

我听到这样：

有一次，世尊住在王舍城耆闍崛山。

当时，尊者受那住在王舍城寒林。

那时，当尊者受那独处、独坐时，心中生起了这样的深思：

「在世尊所有住于活力已被发动的弟子中，我是其中之一，但我的心尚未以不执取而从诸烦恼解脱，而我俗家有财富，能够享用财富，并且作福德，让我放弃学而后还俗，然后享用财富，并且作福德。」

那时，世尊以心思量尊者受那的心思，犹如有力气的男子能伸直弯曲的手臂，或弯曲伸直的手臂那样[快]地在耆闍崛山消失，出现在寒林尊者受那的面前。

世尊在已设置好的座位坐下，尊者受那向世尊问讯后，也在一旁坐下。在一旁坐好后，世尊对尊者受那这么说：

「受那！你在独处、独坐时，心中生起了这样的深思：『在世尊所有住于活力已被发动的弟子中，我是其中之一，但我的心尚未以不执取而从诸烦恼解脱，而我俗家有财富，能够享用财富，并且作福德，让我放弃学而后还俗，然后享用财富，并且作福德。』不是吗？」

「是的，大德！」

「受那！你怎么想：你以前在家时，熟练弹奏琵琶琴吗？」

「是的，大德！」

「受那！你怎么想：当你的琵琶琴弦过紧时，你的琵琶琴调好音，能弹奏了吗？」

「不，大德！」

「受那！你怎么想：当你的琵琶琴弦过松时，你的琵琶琴调好音，能弹奏了吗？」

「不，大德！」

「受那！你怎么想：当你的琵琶琴弦不过紧、不过松，弦与弦的均衡建立时，你的琵琶琴调好音，能弹奏了吗？」

「是的，大德！」

「同样的，受那！过于发动活力，则导向掉举；松弛的活力，则导向懈怠。

受那！因此，在这里，请你确立{止的活力}[活力的平衡]、通达诸根的平衡，并且请在那里取相。」

「是的，大德！」尊者受那回答世尊。

那时，世尊以此劝诫来劝诫尊者受那后，犹如有力气的男子能伸直弯曲的手臂，或弯曲伸直的手臂那样[快]地在寒林消失，出现在耆闍崛山。

那时，尊者受那过些时候确立{止的活力}[活力的平衡]、通达诸根的平衡，并且在那里取相。

那时，当尊者受那住于独处、隐退、不放逸、热心、自我努力时，不久，以证智自作证后，在当生中进入后住于那善男子之所以从在家而正确地出家，成为非家生活的那个无上梵行目标，他证知：「出生已尽，梵行已完成，应该作的已作，不再有这样[轮回]的状态了。」

尊者受那成为众阿罗汉之一。

那时，尊者受那证得阿罗汉果后，这么想：

「让我去见世尊，见了以后，在世尊面前记说完全智。」

那时，尊者受那去见世尊。抵达后，向世尊问讯，接着在一旁坐下。在一旁坐好后，尊者受那对世尊这么说：

「大德！凡那烦恼已尽、修行已成、应该作的已作、负担已卸、自己的利益已达成、有之结已被灭尽、以究竟智解脱的阿罗汉比丘，倾心于六件事：倾心于离欲、倾心于独居、倾心于无瞋害、倾心于渴爱的灭尽、倾心于执取的灭尽、倾心于无痴。

大德！这里，或许有些尊者会这么想：『这位尊者仅靠信的程度，而倾心于离欲。』但，大德！不应该这样认为。烦恼已尽、修行已成、应该作的已作的比丘，不见还有自己所应作的，或已作的还要增加，他以贪的灭尽，从离贪而倾心于离欲；以瞋的灭尽，从离瞋而倾心于离欲；以痴的灭尽，从离痴而倾心于离欲。

又，大德！或许有些尊者这么想：『这位尊者为了祈求利养、恭敬、名声，而倾心于独居。』但，大德！不应该这样认为。大德！烦恼已尽、修行已成、应该作的已作的比丘，不见还有自己所应作的，或已作的还要增加，他以贪的灭尽，从离贪而倾心于独居；以瞋的灭尽，从离瞋而倾心于独居；以痴的灭尽，从离痴而倾心于独居。

又，大德！或许有些尊者这么想：『这位尊者返回戒禁取为核心，而倾心于无瞋害。』但，大德！不应该这样认为。烦恼已尽、修行已成、应该作的已作的比丘，不见还有自己所应作的，或已作的还要增加，他以贪的灭尽，从离贪而倾心于无瞋害；以瞋的灭尽，从离瞋而倾心于无瞋害；以痴的灭尽，从离痴而倾心于无瞋害。

以贪的灭尽，从离贪而倾心于渴爱的灭尽；以瞋的灭尽，从离瞋而倾心于渴爱的灭尽；以痴的灭尽，从离痴而倾心于渴爱的灭尽。

以贪的灭尽，从离贪而倾心于执取的灭尽；以瞋的灭尽，从离瞋而倾心于执取的灭尽；以痴的灭尽，从离痴而倾心于执取的灭尽。

以贪的灭尽，从离贪而倾心于无痴；以瞋的灭尽，从离瞋而倾心于无痴；以痴的灭尽，从离痴而倾心于无痴。

大德！当比丘的心这样完全地解脱时，即使能被眼识知的强大色来到眼的领域，也不能占据他的心，他的心无染、稳固、不动，且他随观彼心消散[2]；即使能被耳识知的强大声音……（中略）能被鼻识知的气味……能被舌识知的味道……能被身识知的所触……能被意识知的强大法来到意的领域，也不能占据他的心，他的心无染、稳固、不动，且他随观彼心消散。

大德！犹如一无孔、无洞、坚厚的岩石山，如果从东方来了暴风雨，不能使它移动、震动、转动；如果从西方来了暴风雨……（中略）如果从北方来了暴风雨……如果从南方来了暴风雨，不能使它移动、震动、转动。同样的，大德！当比丘的心这样完全地解脱时，即使能被眼识知的强大色来到眼的领域，也不能占据他的心，他的心无染、稳固、不动，且他随观彼心消散；即使能被耳识知的强大声音……（中略）能被鼻识知的气味……能被舌识知的味道……能被身识知的所触……能被意识知的强大法来到意的领域，也不能占据他的心，他的心无染、稳固、不动，且他随观彼心消散。」

「如果倾心离欲与心的独居，

如果倾心于无瞋害与执取的灭尽，

如果倾心于渴爱的灭尽与心的无痴，

看见[六]处的生起后，心完全解脱。

对那遍解脱、心寂止的比丘，

已作的不须增加，不再有所应作的。

如同一坚厚的岩石不被风动摇，

同样地，色、味道、声音、气味、所触与念头。

可爱与不可爱之法都像那样不搅动，

心坚固、自在，且他随观彼心消散。」

  1. 这是基于庄春江居士译本改了一句话，主要是把省略了的一个词补全以使法义更清楚，见注2。 ↑
  2. 注释书的解释：Vayañcassānupassatīti tassa cesa cittassa uppādampi vayampi passati （“Vayañcassānupassati”且那个人随观彼心的生起亦观察他的心的坏灭）. Vayañcassānupassatī=vaya ca assa anupassati. Cesa=ca esa, esa=eso. 这里assa是单数属格，所以它是指心而不是所缘，因为所缘在这里都用的复数，所以翻译成‘彼心’，在原来的译本中省略了，现在补全。这里和《无碍解道》讲的坏灭随观智以及《清净道论》坏灭随观智部分讲的相对应：不仅看到所缘的坏灭，还看到观照所缘的心的坏灭。 ↑

 

南传菩萨道

南传菩萨道

下载

（The Great Chronicle of Buddhas）

原作者：明昆三藏持者大长老

The Ven. Mingun Sayadaw

缅译英：乌哥烈及乌叮灵

U Ko Lay and U Tin Lwin

英译中：敬法比丘

作者简介

本书的作者是缅甸已故的Bhaddanta Vicittasārābhivaṃsa，一般上人们都称他为明昆三藏持者大长老。

他于1911年11月11日出生于Thaibyuwa。八岁时，他被送去Min-gyaung寺读基本佛学。十岁时，他在那间寺院出家为沙弥，授戒师是U Sobhita大长老。

十年后，他去到Sagaing，明昆山的法流寺深造。在1930年时，他受了具足戒。当他的授戒师，即第一代法流寺住持在1937年去世时，他成了该寺的住持。

大长老在1953年成了缅甸有史以来的第一位三藏持者（Tipiṭakadhara）。他花了四年的时间通过了在缅甸最艰难的佛学考试。这项考试不单只要求应考者能流利地背诵三藏，更需要精通一切注疏与疏钞。在1985年，大长老能一字不差地背诵一万六千页佛教经典的能力被列入健力世大全里。(过后另有五位比丘通过了这项最艰难考试。目前在世的还有三位。)

在佛教第六次经典结集召开前，他被委为三藏经典总编辑。在召开经典结集的两年期间内，他扮演了回答者的角色(即第一次结集时优婆离尊者与阿难陀尊者的角色)。其时发问者是已故的马哈希大长老(他扮演了大迦叶尊者的角色)。

经典结集结束之后，在当时缅甸首相乌努（U Nu）多次恳求之下，大长老从1956年至1969年期间，一共花了十三年的时间来编这套《大佛史》。这套《大佛史》一共有六集八册。第一集上下两册解释如何修习菩萨道，其主要数据来源是《佛种姓经》、《行藏》、《本生经》及它们的注疏，也有些部份是引用自其它经典及论著，例如《清净道论》。其余五集六册则解释佛法僧三宝：第二至第五集细述佛陀降生人间至证入般涅盘期间的事迹；第五集的最后一章解释法宝；而第六集上下两册则简述诸大弟子的事迹，包括比丘、比丘尼及在家男女居士。这套巨著为缅甸佛教作出了巨大的贡献，普遍受到僧伽与在家众的欢迎与称颂。

除此之外，大长老也成立了三藏协会以训练年轻一代的比丘成为三藏持者。他也协助推动成立佛教大学与为僧伽特设的佛教命施专科医院。

一九九三年二月九日，大长老在明昆山法流寺病逝，享年八十一岁。

中译序

此书分为上下两册，译自英文版的《大佛史》（The Great Chronicle of Buddhas）的第一集上下两册讲解菩萨道的部份。译此书的原意是希望发愿修菩萨道者得以窥见记载于巴利圣典里的菩萨行道，而对他们在实践其愿方面有所助益；也希望欲证悟阿罗汉道果者能更了解应当如何修习波罗蜜，再实践之以令其成熟，而早日解脱生死苦海。

在学长推荐之下，译者细阅此书的英文本，深觉该书极具启发性，而且实际管用，肯定会令认真的读者获益良多。就译者本身而言，他从以在家身份翻译此书，再以出家身份校稿，有此转变实多得此书法水沐浴之故。这的确合乎世尊所说的「护法者法亦护之」，而且在今生亦得见其成效。

在此，译者谨以翻译此书来礼敬世尊、正法与圣僧伽。愿世尊善说的正法宝藏得以久住于世。

感谢蔡伟恒先生把手稿输入计算机、灵泉禅寺提供计算机及打印机、弘誓文教基金会提供打印机及铜版纸。也感谢校稿者及所有协助出版此书之人。愿他们对此书的贡献有助于他们早日证悟涅盘。

最后，译者与他敬爱的母亲、长辈、亲人、朋友、所有的读者及一切众生分享翻译此书的功德，也把此功德回向予其已故的父亲。愿他们的随喜成为他们早日获得解脱的助缘。

译者敬法比丘

一九九九年五月

写于台湾月眉山灵泉禅寺

 

 

Namo tassa bhagavato arahato sammāsambuddhassa[1]

礼敬世尊、阿罗汉、正等正觉者

南传菩萨道（上）

第一章：礼敬与原意[2]

我以最高的敬意顶礼佛陀。有如过去诸佛一样，他的出现是稀有的；在人、天与梵天三界里没有与他同等的伙伴；作为信他的众生的归依处，以及拥有一切的荣誉、美德与素质。（除了八个各自的特征[3]，即：寿命、高度、家族、修苦行的时间、身体的身光、出家时所用的交通工具、菩提树与金刚座的面积）。

我以最高的敬意顶礼法。这是由于佛陀怜悯众生而作出最适当的教法[4]。而且佛陀本身也对法怀有很高的敬意。

我以最高的敬意顶礼僧，圣者的僧团。他们正确与正直地修习法[5]，是导师真正的儿子。

礼敬佛法僧之后，我应该以不太短也不太长，不太简单也不太难懂的文法，主要根据经典中的《佛史》或《佛种姓经》[6]（Buddhavaṃsa）和它的注疏，以及其它有关的经典与注疏，著作这部《大佛史》（Maha-Buddhavaṃsa）──一本有关过去多过恒河沙数的无数量佛之中的二十五尊佛的生平之书，始于授记[7]须弥陀隐士（妙智，Sumedha）为菩萨的燃灯佛（Buddha Dīpaṅkara）。

愿那些欲寻求善业与智慧的有德之士，已具备信心地归依了佛法僧三宝，正确与正直的培育戒（sīla）、定（samādhi）、慧（paññā）三学的人，能够证得道、果与涅盘。

第二章：稀有的佛出世

生于佛陀出世的时代是稀有的机会。

有一次给孤独长者[8]（Anāthapiṇḍika，祗树给孤独园Jetavana的施主）去王舍城（Rājagaha）探访他的妹夫时，第一次听到「佛陀」这个字眼。当他一听到「佛陀」这个字时，他即刻颂扬：“Ghoso’pi kho eso gahapati dullabho lokasmiṃ yad idaṃ ‘buddho buddho’ti”──意即「朋友，在这世上能够听到『佛陀』这个字已是很稀有难得的事。」

当佛陀住在鸯崛多罗波国（Aṅguttarāpa）的阿巴那城（āpaṇa）时，有一个闻名的婆罗门导师施罗（Sela）从他的朋友哥尼亚隐士（Keniya）口中听到「佛陀」这个字。当他一听到「佛陀」这个字时，他即刻说：“Ghoso’pi kho eso dullabho lokasmiṃ yad idaṃ ‘buddho buddho’ti”──意即「在这世上能够听到『佛陀』这个字已是很稀有难得的事。」不久之后，他跟他的三百位弟子都成为「善来比丘」[9]（ehi-bhikkhu），再过七天之后，他们都证得了阿罗汉果。

这些经典的摘要显示出，即使是听到「佛陀」这名词已是很稀有及难得之事，佛陀出世之难能可贵更是无以形容的。

关于这点，我们须了解，当人们提到「钻石」时，它可以是指货真价实的钻石或假货。同样地，在佛陀还未开悟时，早已有佛陀出世的广泛谣言。给孤独长者和施罗两人肯定早已听过六外道导师[10]冒称自己为佛。就像只有提到真实的钻石的时候：「钻石」这两个字眼才能令一位懂得分辨真假钻石的人感到高兴；同样地，只有在提到真实的佛陀的时候：「佛陀」这一词才会令有高度智慧的给孤独长者与施罗感到欢喜。

就有如一个愚人把假钻石当真是一种错误，六外道弟子误以为他们的导师（六外道导师）是真的佛陀也是一种错误与有害的决定，即「邪胜解」（micchādhimokkha）。

为了更深入的体会与珍惜佛陀的稀有出世，（开始时）简要地知道以下有关菩萨与佛陀的事是相当重要的：

  1. 菩萨（肯定以后会成佛者，即未来佛）；
  2. 菩萨的任务；
  3. 佛陀（一位已经圆满菩萨的任务和觉悟的至上者）；
  4. 佛陀的任务（佛陀的日常任务）。

菩萨

菩提（bodhi，觉悟）是指四个道智[11]（maggañāṇa）。一切知智[12]（sabbaññutañāṇa）可以有或没有跟它一同生起。

菩提有三种：

  1. 三藐三菩提或正等正觉（sammāsambodhi）：此菩提是四道智连同一切知智。在此，正等正觉者没有依靠导师，而是自己证得彻知四圣谛[13]的四个道智。除了能断除内心的烦恼之外，它也能断除过去世的习气（vāsanā）。一切知是明了一切值得了解之事。
  2. 辟支菩提（paccekabodhi）：此菩提是指无师自通地证得彻知四圣谛的四个道智。
  3. 声闻菩提或弟子菩提（sāvakabodhi）：此菩提是指必需依靠导师（佛陀）的帮助才能证得彻知四圣谛的四个道智。

有很强烈的善欲想要证得三藐三菩提者是为三藐三菩萨（sammāsambodhisatta），即「未来圆满佛」。有很强烈的善欲想要证得辟支菩提者是为辟支菩萨（pacceka-bodhisatta），即「未来辟支佛」。有很强烈善欲想要证得弟子菩提者是为声闻菩萨（sāvaka-bodhisatta），即「未来弟子」。

三种未来佛（菩萨）

未来佛可分为三种，即（a）慧者菩萨（paññādhika），（b）信者菩萨（saddhādhika）和精进者菩萨（vīriyadhika）。

成佛即是证得一切知智（sabbaññutañāṇa）。为了获得这至上的智慧，寻求者的心必须以智慧为主导。以智慧为主导这因素是指在作出一切的身语意业之前，都有一番细心的思考。如此，他的智慧一世复一世地日渐成熟，而在完全圆满时证得远远超越其它智慧的一切知智。

有如在俗世里，我们投资金钱以赚钱，同样地，我们投资知识以获得一切知智。

「慧者菩萨」的慧根最利，在每一分努力里都以智慧为主导，在勤修波罗蜜[14]（pāramī）四阿僧祗[15]与十万大劫之后即当成佛。

有些菩萨深信自己能够通过修习波罗蜜而成佛。他们的心最显著的是信。这类菩萨的信比智慧扮演了更重要的角色，因此他们被称为「信者菩萨」。由于他们并不是以智慧为主导，而是以信为主导来修习诸波罗蜜，因此不能在四阿僧祗与十万大劫之后成佛，而必须在八阿僧祗与十万大劫之后才能成佛。

还有另一类菩萨纯粹依靠自己的精进力，智慧并不是他们的重要因素，也不太注重修习波罗蜜能够达到成佛这一信念。他们坚持精进就能成佛。因此，在修习波罗蜜时，他们把精进放在首要与优先的地位，而只能在十六阿僧祗与十万大劫之后才成佛。因此，他们被称为「精进者菩萨」。

在此，我们必须注意慧者、信者以及精进者这三类分法只是应用于未来佛（菩萨）而已，而不是已经开悟的圆满佛。只有他们还是菩萨时才有这三类分法；一旦证得佛果之后，他们在智慧、信与精进各方面都是没有差别的。我们不能说某位佛在其中一方面比其它的佛更圆满。

Paññādhikānaṃ hi saddhā mandā hoti paññā tikkhā;

慧者菩萨慧强信弱；

Saddhādhikānaṃ paññā majjhimā hoti saddhā balavā;

信者菩萨慧中信强；

Vīriyādhikānaṃ saddhā-paññā mandā vīriyaṃ balavaṃ.

精进者菩萨信与慧皆弱，但精进强。

三类菩萨差别的原因

如前面所提到的，有三类菩萨，以及三种圆满波罗蜜的期限，即是四阿僧祗与十万大劫、八阿僧祗与十万大劫和十六阿僧祗与十万大劫。这差别的原因是基于菩萨所选择的行道，即是慧者菩萨选择需要四阿僧祗与十万大劫才能达到目标的慧行道；信者菩萨选择需要八阿僧祗与十万大劫才能达到目标的信行道；精进者菩萨则选择需要十六阿僧祗与十万大劫才能达到目标的精进行道。

根据其它论师的见解[如《行藏注疏》（Cariyāpiṭaka Aṭṭhakathā）中的「杂论」（Pakiṇṇakakathā）所述]，三种期限的差别是由于三种不同的精进力层次，即是强、中与弱。[此见解认为慧者菩萨是由于显著的精进力而得以在四阿僧祗与十万大劫的时间里圆满诸波罗蜜。这一点免不了有「混乱的缺点」（saṅkara-dosa），因为它把慧者菩萨与精进者菩萨混合起来。]

根据护法论师（Dhamanpāla）与其它论师的见解，这些期限的差别是由于「导致解脱之波罗蜜的成熟程度」（vimutti paripācanīya dhamma）有所差异，即强、中与弱。

更详细的解释：在菩萨被授记时已可分为三类：

  1. 敏知者菩萨（略开智者菩萨，ugghāṭitaññū bodhisatta）；
  2. 广演知者菩萨（vipañcitaññū bodhisatta）；
  3. 所引导者菩萨（neyya bodhisatta）。

（一）如果「敏知者菩萨」有意在他被授记的那一世证得弟子菩提（sāvaka-bodhi），即成为阿罗汉，他有能力在佛陀还未讲完一首四行偈的第三行时，即证得阿罗汉果，连同六神通[16]与四无碍解智[17]（paṭisambhidāñāṇa）。这是被授记的八条件之一。

（二）如果「广演知者菩萨」有意在他被授记的那一世证得弟子菩提，他有能力在佛陀还未讲完一首四行偈的第四行时，即证得阿罗汉果，连同六神通与四无碍解智。

（三）如果「所引导者菩萨」有意在他被授记的那一世证得弟子菩提，他有能力在佛陀刚讲完一首四行偈的第四行时，即证得阿罗汉果，连同六神通与四无碍解智。

敏知者菩萨的「导致解脱之波罗蜜的成熟程度」已经强到他只须在被授记之后，再修习四阿僧祗与十万大劫即可成佛。广演知者菩萨的「导致解脱之波罗蜜的成熟程度」只是中等而已，因此在被授记之后，还须再修习八阿僧祗与十万大劫方能成佛。所引导者菩萨的「导致解脱之波罗蜜的成熟程度」很弱，因此他在被授记之后，还须再修习十六阿僧祗与十万大劫方能成佛。

于此，敏知者菩萨即是慧者菩萨；广演知者菩萨即是信者菩萨；所引导者菩萨即是精进者菩萨。

不可能在未圆满波罗蜜的期限之前证得佛果

需要三、四或五个月才能成熟的稻种是无论如何都不可能在十五天或一个月即可收割的。即使在一天里浇很多次的水，它还是不能如你所愿地生茎、长叶、结米与成熟。同样地，这三类菩萨无论如何是不可能在四、八或十六阿僧祗与十万大劫的圆满波罗蜜期限之前，在诸波罗蜜还未圆满时证得佛果的。[即使是在被授记之后就每天有如维山达拉王子[18]（Prince Vessantara）一般地行布施及勤修其它的波罗蜜，如持戒等等，也是不可能提早成佛的。]

菩萨的任务

只空想获得财富而不事努力的人将会是一无所成。只有付出了足够的努力，我们才能期望获得目标。情同此理，欲证得佛果的菩萨必须圆满诸波罗蜜，奉献自己的生命与肢体以修舍离（cāga）和善行（cariya）来培育美德。他们以修行作为证悟佛果的管道。

在商场企业里，能够赚取多少有视其资本与努力之多寡。当资本巨大与精进力强时，盈利也多。当资本与棈进力少时，盈利也少。情同此理，通过修习「导致菩提」（bodhiparipācaka）的波罗蜜、舍离与善行而证得的觉悟是与其它的觉悟有所不同的。其差别是与其所注入于修习波罗蜜、舍离与善行的差异程度相等的。

其差别的分析如下：

三藐三菩萨（未来佛）在还未被授记时已经累积了许多的功德，以及在心中发愿成佛。

有如在《譬喻》（Apadāna）中的「佛譬喻」（Buddhāpadāna）里的一段经文提到：

“Aham pi pubbabuddhesu, buddhattam abhipattayiṃ

Manasā yeva hutvāna, dhammarajā asankhiyā.”

「从无量劫以来，未来佛已当着无数尊佛面前，在内心里发愿成佛。」

如此，在难以估计的长时间里，他不断地在内心发愿成佛，以及累积特殊的功德，而（有如须弥陀隐士）具备了八条件[19]时，菩萨将在一尊佛面前被授记。

在此须注意的一点是，发愿修菩萨道者所发的「至上愿」[20]（abhinīhāra）是由两句短语组成的。在他还未具备八条件时，他在许多佛面前所发的愿主要是在内心里，而且是不具足的，因此，那时他还不能够成为菩萨。

然而当他有如须弥陀一般具备了八条件时，他就会开口说出自己的愿：

“Iminā me adhikārena katena punisuttame

Sabbaññutaṃ pāpuṇitvā tāremi janataṃ hahuṃ.[21]”

「愿我为这尊一切知的佛陀[22]所作出的增上行（不惜奉献自己的生命）之果，能使我得证佛果，以及得渡无量的众生。」

如此他的愿即刻具足，也令到他自己被授记成为不退转菩萨。

至上愿是由于省察佛陀的不可思议之素质，以及对一切众生的大悲心而生起的大善心[23]。这大善心有特殊的能力，可以激使他圆满波罗蜜、奉献自己的生命与肢体来修舍离及善行以培育种种美德。

当该大善心在菩萨的心中生起的那一刻，他已经踏上了朝向一切知智之道。由于他已肯定会证得佛果，从这一刻起他获得了菩萨的称号。由于上述的至上愿是大善心，他建立了菩萨愿，以及修习波罗蜜、舍离及善行之无可匹比能力。

也由于上述的大善心，他得以省察应该修习什么波罗蜜，以及它们的次序。他是以无需导师之助的「波罗蜜思择智」（pāramī-pavicaya-ñāṇa）省察诸波罗蜜。此智是证得一切知智的前提，接下来则是真实地实践与逐一地圆满诸波罗蜜。

有如《行藏注疏》[24]里的「因缘论」（Nidāna-kathā）所述，菩萨在被授记之后，即通过四成就[即：一、一切资粮成就（sabbasambhāra　bhāvanā）；二、无间断成就（nirantara　bhāvanā）；三、无时懈怠成就（cirakāla　bhāvanā）；四、恭敬成就（sakkacca　bhāvanā）。]不断和独特地修习证得阿罗汉道智与一切知智的先决条件之波罗蜜、舍离及善行[25]。

在这四成就之中，（一）「一切资粮成就」是全面与完整地培育一切的波罗蜜。（二）「无间断成就」是在四、八或十六阿僧祗与十万大劫圆满诸波罗蜜的期间里，毫不间断地实行，甚至没有一世是没有修习诸波罗蜜的。（三）「无时懈怠成就」是在漫长的期限里（最短为四阿僧祗与十万大劫）毫不懈怠地实行，甚至少修一个大劫也是不可能发生的事。（四）「恭敬成就」是认真与透彻地培育波罗蜜。

菩萨的道德素质

当看到无助的众生在艰苦的生命旅程里没有归依处，必须面对种种无可忍受的痛苦，譬如生、老、病、死、仇杀、残废、谋生的困难及投生到恶道时的痛苦，已被授记的菩萨深深地被此情景所感动而激起大悲心。由于这大悲心，他能忍受盲目与无知的人对他所犯下的恶毒与残暴之罪行（譬如斩手、切脚、割耳等）所带给他的痛苦。而且他对他们的大悲心是永恒不变的。

他如此地散布悲心予他们：「我该如何对待这些折辱我的人？我是一个真正抱着帮他们脱离生死轮回之苦而致力于修习波罗蜜的人。愚痴的力量是多么的可怕！爱染是多么的强劲！他们是多么的可悲！由于受到爱染与愚痴的控制，他们对我这致力于帮他们解脱的人犯下了极大的罪恶。由于他们犯下了这些残暴的恶行，严重的后果正在等待着他们。」

如此地对他们散布着悲心，他尝试寻找解救他们的方法，而省思：「由于受到爱染与愚痴的控制，他们错误地把无常之事物视为恒常、苦的视为乐和无我的视为我。我该以什么方法解救他们，使他们得以解脱由因缘和合（有为）而生起之苦。」

当菩萨如此省思时，他正确地观察到忍辱（khanti）是唯一可以帮众生解除生命束缚的方法。对于向他犯下残暴的行为（如斩断肢体等）的众生，他甚至不会怀有最微细的瞋恨心。他想：「由于在过去世所造下的恶业，现在我是应受到这些苦的。我是导致这些恶行的祸首。」如此他视别人的恶行为己恶。

接下来他想：「只有具备了忍辱，我才有能力解救他们。若我以牙还牙，我将跟他们一样是个犯错的人。我将跟他们没有差别。那我又怎么能够把他们从生死轮回之苦中解救出来呢？我是不能够的。因此，依靠作为一切力量的根基之忍辱，和把他们的恶行视为己恶，我将忍受这一切。再者，以慈悲为引导，我将圆满诸波罗蜜。唯有如此实行我才能证得佛果。唯有证得佛果之后我才有能力救渡他们，使他们得以解脱由因缘和合而生起之苦。」如此他得以看透正确的情况。

如此观察之后，菩萨以独特的方式圆满诸波罗蜜，即十种普通波罗蜜、十种中等波罗蜜与十种究竟波罗蜜，一共三十种波罗蜜。它们是菩提的资粮（bodhisambhāra）。波罗蜜的修习法是以上述的四成就方式实行。

圆满波罗蜜时不长住于天界

当波罗蜜还未完全圆满时（还正在修习波罗蜜、舍离及善行），由于大善业的果报，菩萨可能时常投生至长寿的天界。但是他选择「决意死」（adhimutti-maraṇa）来缩短自己在天界的寿命，因为在天界是很难修习波罗蜜的。因此，他时常投生于人间以继续圆满诸波罗蜜。

波罗蜜与海洋的比较

无论海洋有多大，它还是有个极限的。它的下方界限是海床，上方界限是海面，而四周的界限是铁围山（cakkavāḷa）。另一方面，菩萨所修习与累积而成的布施波罗蜜之洋是无限的。关于这布施波罗蜜的界限，我们是不能以「外物施」或「外财施」的数量，或所布施的血与肉之数量，或所奉献的眼睛与头的数量来衡量的。同样地，我们也无法形容持戒等其它波罗蜜的界限。因此，当把海洋跟波罗蜜之洋作比较时，我们应当知道前者无论多大都是有极限的，反之后者是无限的。

菩萨不会感到极端的痛苦

在夏季的中午时刻，某人可能潜入湖里冲凉。当他如此做时，他不会感到来自天空的炽热。同样地，菩萨将自己沉潜于大悲心之中，当他为众生寻求福利时，他把自己沉浸在波罗蜜之洋里。由于他把自己沉潜于大悲心之中，即使邪恶残暴之徒斩断他的手足等等，他也不会视这极端的苦楚为痛苦。

圆满波罗蜜需要极漫长的时间

菩萨在被授记之后，需要以最少四阿僧祗与十万大劫的时间来修习诸波罗蜜，直到波罗蜜完全圆满的最后一生（例如维山达拉王子那一世）。根据《相应部》（Saṃyutta Nikāya），一个大劫的时间相等于一个众生在生死轮回中，把每世的骨头堆积成一座高山的时间。因此，在四阿僧祗与十万大劫这漫长的时间里，菩萨出生的次数远比海洋里的水滴还多。在这无数世里，没有一个众生不曾亲眼看到他修习的波罗蜜，或是没有从中得益的。

《本生经》（Jātaka）里的五百五十个故事及《行藏》里的故事只是菩萨在这四阿僧祗与十万大劫极漫长的时间里的一小部份例子而已。它有如从大海洋里取来一碗海水，以便作为样本。佛陀是在因缘具足与情况适合时才说出这些故事的。已说和未说的故事就有如碗里的水与大海洋的水的比例。

在《胜者庄严》（Jinālaṅkāra）里有以下对菩萨修习的布施波罗蜜的称颂：

“So sāgare jaladhikam rudiraṃ adāsi

Bhumiṃ parājiya samaṃsam adāsi dānaṃ

Meruppamāṇam adhikañ ca samoḷisīsaṃ

Khe tārakādhikataraṃ nayanaṃ adāsi.”

「充满信心与热诚地，为了无限的智慧，菩萨所布施的己身之血已远比大洋之水来得多。充满信心与热诚地，为了无限的智慧，他所布施的己身之肉也超过二十四万由旬（yojana）广的大地。充满信心与热诚地，为了无限的智慧，他所布施的戴着宝石皇冠之自己的头堆积起来也比须弥山为高。充满信心与热诚地，为了无限的智慧，他所布施的自己的眼已多过宇宙中星辰的数目。」

辟支菩萨（未来辟支佛）必须修习波罗蜜长达两阿僧祗与十万大劫。如果他们修习波罗蜜的时期少过两个阿僧祗与十万大劫，他们是不可能成为辟支佛的。就如三藐三菩萨的情形一般，期限未到时波罗蜜是不能圆满的，所以不能证得辟支菩提。

弟子菩萨（声闻菩萨）有三种，即：一、未来上首弟子（aggasāvaka），每一尊佛都有两位上首弟子，就如舍利弗尊者与目犍连尊者一般；二、未来大弟子（mahāsāvaka），就如释迦牟尼佛时的八十大弟子一般；三、未来普通弟子（pakatisāvaka），除了上述以外的阿罗汉。因此一共有三种未来弟子。

在这三者之中，未来上首弟子必须修习波罗蜜长达一阿僧祗与十万大劫；未来大弟子则须修习十万大劫；关于未来普通弟子的期限，经典里并没有提到。无论如何，批注《大本经》[26]的「宿住论」之注疏与疏钞提到大弟子可以看到自己的过去世长达十万大劫，而普通弟子的能力则少过此数。由于他们在每一生皆有修习波罗蜜，从这一点推测，未来普通弟子修习波罗蜜的期限是不会超过十万大劫的。因此，他们的期限是不定的，它可能是一百或一千大劫等。根据一些论师的看法，它可能只是一或两世而已，就有如青蛙的故事[27]中所述一般。

佛陀

如前所述，三类菩萨（未来佛）在各自的期限里圆满了诸波罗蜜之后，即会无师自通地证得彻知四圣谛的四道智（maggañāṇa），以及能知一切事的一切知智（Sabbaññutañāṇa）。他们同时也获得了无限（ananta）与无量（aparimeyya）的佛之特质。这些特质是真的太多了，若一尊佛只是颂扬另一尊佛的素质而不谈及其它事，当一个大劫结束后，这些素质还没能说完。已证得这种菩提，在三界中没有相等的众生之圣人被称为一切知佛或正等正觉者（三藐三菩陀，Sammāsambuddha）。

当在两阿僧祗与十万大劫的期限里圆满了诸波罗蜜之后，辟支菩萨即能无师自通地证得彻知四圣谛的四道智。但是他却不能证得一切知智和十力智等。这类圣人被称为辟支佛。

三类未来弟子在各自的期限圆满了诸波罗蜜之后，即会依靠一位导师（即佛陀）之助而证得彻知四圣谛的四道智。证得弟子菩提的圣人被称为弟子，他们是上首弟子、大弟子或普通弟子。

佛陀的任务

在这三类觉者之中（即一切知佛、辟支佛与弟子），一切知佛被称为济渡者（tārayitu）；他是至上者，在自渡后再渡他人脱离娑婆苦海（即生死轮回）。辟支佛在佛陀与其佛法住世时是不会出现的，他们只出现在两尊佛住世之间无佛的时期。佛陀无师自通地觉悟四圣谛及有能力教导他人觉悟它。辟支佛也是无师自通地觉悟了四圣谛，却无论如何都没有能力教导与使他人觉悟。在亲自觉悟了道、果与涅盘之后，他无法解说这些证悟的体验，因为他没有掌握对于这些出世间法的恰当文字。因此，辟支佛对四圣谛的智慧（dhammābhisamaya，法现观）被论师们譬喻为哑巴的梦或文盲农夫无法以文字来形容的生活体验。因此辟支佛已自渡，然而却不能渡他。

辟支佛可以为那些出家为比丘的人剃度，他们也可以教人「等正行仪学」（ābhisamācārika），说道：「你应该如此平静地向前走、向后退、看、说等」。但是却不能教人如何分别名色（nāma-rūpa）以及观照它们的三相（三法印：即无常、苦和无我）等等，以使他人觉悟道与果。

弟子被称为受渡者（tārita），因为他们是受到佛陀之助与解救而得越渡娑婆苦海的。当乌婆帝沙（Upatissa，后来被称为Sāriputta，舍利弗）听到阿说示尊者（āssaji）说：“Ye dhammā hetuppabhavā tesaṃ hetuṃ tathāgato.”──「由因而生之诸法，世尊已说出它们之因。」，他即证得了须陀洹道果。

从这一点，有人可能会以为弟子可以同时是受渡者（tārita）与济渡者（tārayitu）。但是弟子的教法是源自佛陀，而不是自己的。他不能不借助佛陀的教法去弘法。因此弟子被称为受渡者，而不是济渡者，因为他们是不可能无师自通地觉悟四圣谛，而是只有在佛陀之助力下才能证得道与果。

因此，辟支佛是自渡者，弟子是受渡者。自从他们证得阿罗汉道与果后，他们时常进入果定（phalasamāpatti）和灭尽定（nirodhasamāpatti），以体验寂静之乐，而不是时常致力于为众生带来利益。

在另一方面，佛陀是不会只停留在为自己带来快乐而已。事实上，在他圆满波罗蜜的时候，他已下定决心：「在我明了四圣谛后，我将使他人同样地明了它。」等等。因此，他日以继夜地执行佛陀的五项任务。

由于必须执行这五项任务，佛只在用餐过后休息一阵子。晚上时，只用后夜的三分之一时间来休息。其它的时间他都用来执行任务。

只有佛陀才有「独特与至上的精进力」（payatta），这也就是佛陀的多种成就之一；所以只有佛陀才能执行这些任务。执行这些任务并不是在辟支佛与弟子的能力范围之内。

省思佛陀的稀有出世

深入地省思菩萨与佛陀的四方面，即：菩萨、菩萨的任务、佛陀、佛陀的任务，能够让我们醒悟到佛陀的出世是一个非常稀有的现象。

详尽的解释：有许多人在看到或听到佛陀的威神力与成就之后。（譬如击败傲慢自大的外道、显现双神变等），都发愿成佛。当佛陀在三十三天（Tāvatiṃsa）教完论藏（Abhidhamma）之后回来人间时，他显出「自天下降神变」（devorohaṇa），令到人、天神与梵天都能互相见到对方。这自天下降神变的范围上至有顶天[28]（Bhavagga），下至阿鼻地狱[29]（Avīci），四面八方则远至无边世界。那天看到佛陀之非凡风采的人群，没有一个是不因此而发愿成佛的。这点在《法句经注》的自天下降的故事及《胜者庄严疏钞》里解释三种神变时有提到。

虽然那些看到或听到佛陀的成就之后发愿成佛的人数很多，但是其中信心、智慧、愿力与精进力弱的人，在得悉有关波罗蜜的各方面，圆满诸波罗蜜的深度及漫长的时间，生生世世不可间断，以及必须认真、透彻及不惜牺牲性命地实行时，都退缩不前了。只有坚忍不拔地圆满波罗蜜才能证得三藐三菩提。因此佛果被称为「难得」[30]（dullabha）之事。佛陀的出世是真正非常稀有的现象。

因此在《增支部‧一集‧一人品》（Aṅguttara Nikāya, Eka-nipāta, Ekapuggala Vagga）的第二部经里提到：

“Ekapuggalassa bhikkhave pātubhāvo dullabho lokasmiṃ: katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa imassa kho bhikkhave ekapuggalassa pātubhāvo dullabho lokasmiṃ.”

「诸比丘，在这世上有一个人的出现是非常稀有难得的。那是谁呢？那即是世尊、阿罗汉、正等正觉者。他的出现真是非常稀有难得的。」

在这部经的注释中也有解释为何佛陀的出世是非常稀有的。单只说到十波罗蜜中的布施波罗蜜，我们是不可能只修了一次，或两次，或十次，或二十次，或五十次，或一百次，或一千次，或十万次，或一千万次，或十亿次，或一千亿次，或十万亿次就可成佛的。同样地，我们是不可能只修了一天，或两天，或十天，或二十天，或五十天，或一百天，或一千天，或十万天，或十亿天，或一个月，或两个月，或十万亿个月，或一年，或两年，或十万亿，或一个大劫，或两个大劫，或十万亿个大劫，或一阿僧祗大劫，或两阿僧祗大劫，或三阿僧祗大劫就可成佛。（其它的波罗蜜，即持戒、出离、智慧、精进、忍辱、真实、决意、慈与舍也是同样的情形。）事实上最短的期限是四阿僧祗与十万大劫。只有在这么久的时间里，非常恭敬、热诚、认真、透彻与毫无间断地圆满诸波罗蜜之后才能成佛。这就是为什么佛陀的出世是非常稀有的原因。

这部经的疏钞也强调只有至少修习诸波罗蜜四阿僧祗与十万大劫之后才能成佛。除此之外，是没有其它方法的。这是为何佛陀的出世是非常稀有的。

没有譬喻可以形容波罗蜜

菩萨在四阿僧祗与十万大劫里的出生次数（如从须弥陀隐士至维山达拉王子），多过大海洋里水滴的数目。在生生世世毫不间断地圆满的波罗蜜已多至无可计数。实际上这些波罗蜜是无可譬喻的。在《胜者庄严》里有一首颂偈：

“Mahāsammudde jolabinduto’pi

tad antare jāti anappakā va

nirantataṃ puritapāraminaṃ

kathaṃ pamāṇaṃ upamā kuhiṃ va.”

「在须弥陀与维山达拉王子之间，

他出生的次数，

多过大海洋里水滴的数目。

有谁能衡量，

毫无间断地圆满的波罗蜜？

能形容它的譬喻到底在那里？」

除此之外，《道路粮经》（Pātheyya Sutta）的注疏与疏钞和《胜者庄严疏钞》（注释有关一百种善业的美德或相，satapuñña lakkhaṇa）中提到：「若从须弥陀隐士在燃灯佛面前发愿成佛时算起，直到维山达拉王子布施马帝王后（Maddi）为止的期间之内，把无边世界众生所修的布施等善业累积起来，再跟菩萨于同时期里所修的善业来作个比较，前者的善业也不足于后者的百分之一，甚至是千分之一。」

即使欲成为菩萨也是非常艰难的

莫说成为一位正等正觉者，即使想要达到有如须弥陀隐士能够获得被授记的境界，也需要具备以下八项条件：

一、 是人

二、 是男人

三、 波罗蜜已经圆满至足以使他在那一生证得阿罗 汉果。

四、 遇到一尊活着的佛陀

五、 是一位相信业力的隐士（kammavādi，佛教以外 的出家人）或是一位佛教的比丘。

六、 具备四禅八定与五神通。

七、 有不惜牺牲自己生命修波罗蜜的非凡精进力。

八、 善欲足够强大至令他发愿成佛。

只有具备了这八条件的人才能戴上「授记之冠」。因此，莫说成为佛陀，即使想要达到有如须弥陀隐士可以获得授记的境界也是非常困难的。

若欲被授记成为菩萨已是如此困难，对于在被授记之后还要以至少四阿僧祗与十万大劫的期限，通过四成就的方式圆满诸波罗蜜才能成佛的难度是如何才能形容呢？成佛是真正很困难的。

由于佛果是非常难得的，佛陀出世的「时期」也是很难遇到的。关于这一点，《增支部‧八集》（Aṅguttara Nikāya, Atthaka Nipāta）举例了在娑婆世界的八个「不幸的时期」。它们是：

  1. 生于地狱（niraya），这是一个不幸的时期，因为生在这里的众生时时刻刻都受到极端痛苦的折磨，他们是不可能行善的。
  2. 生于畜生道（tiracchana），这是一个不幸的时期，因为这些生物时常活在恐惧里而不能修善，而且他们也不能分辨善恶。
  3. 生于饿鬼道（peta），这是一个不幸的时期，因为这里的生命时常感到干燥、炽热和受尽极度饥渴的折磨，是不可能修善的。
  4. 生于无想有情天（asaññāsatta-bhūmi），这是一个不幸的时期，因为这里的生命是不可能修善的。由于他们没有耳根，因此连听闻佛法也是不可能的。（在《胜者庄严疏钞》里，无色界也 包括在内。）
  5. 生于遥远的部落，这是一个不幸的时期，因为生在这个地方没有机会接触到比丘、比丘尼及其它的佛弟子与信徒。这里的人民都很落后与缺乏知识，因此他们不能修什么善法。虽然他们有耳根，但是却没有机会听闻佛法。
  6. 生为一个持有「定邪见」（niyata-micchadiṭṭhi）之人；这是不幸的，因为即使持有「定邪见」的人生于佛陀出现的国度，法音之吼不断响遍全国，他也不能听闻与修习佛法。
  7. 生为五根不具足之人；这是不幸的，由于过去世的恶业，他的「结生心」（paṭisandhicitta）缺少了三善因，即无贪、无瞋与无痴（ahetuka-paṭisandhika，无因结生）。因此他的眼、耳等五根不具足。即使他生于「中国」[31]，也没持有「定邪见」，但是由于五根不具足，他不能得见圣者，也不能听闻与修习他们所教的佛法。
  8. 生于没有佛陀出世的时期；这是不幸的，因为在这段时期，即使人们生于「中国」、五根具足与持有正见（即业报智），也没有机会修习戒定慧三学。

不同于上述的八个「不幸时期」（akkahana），第九个时期是很幸运的，它被称为「佛出世之第九时期」（Budd’uppāda-navamakhaṇa），因为这是有佛出世的时期。生于这时期、五根具足又持有正见的人，将有机会培育与修习佛陀所教之法。「佛出世之第九时期」包括佛陀在生的时期以及佛法住世的时期。

让这「佛出世之第九时期」成为有成果的

现今的佛教徒有幸生为人、五根具足、持有正见及生在正法住世的时期，他们已遇到稀有的「佛出世之第九时期」。虽然已遇着如此殊胜的因缘，若他们懈怠而不修习戒定慧，他们已经错失了黄金机会。生于八个不幸时期的机会是很高与频密的，反之生于正法住世的时期的机会是非常渺茫的。只有在很漫长的无数大劫之后，才有一尊佛出现。因此「佛出世之第九时期」是非常稀有难得的。

现今的佛教徒已经获得了两项祝福。第一即是生于非常难得的正法住世时期，第二即是生为一个持有正见之人。因此，对于这「佛出世之第九时期」，他们应该认真与正确地省察：「我们如何才能了知佛法？我们不可错失了这个正法住世的黄金时期。若错失了它，我们将很凄惨地在四恶道里长期受苦。」

谨记这一点，得遇稀有的「佛出世之第九时期」的人们，希望你们能够培育与修习佛陀所教的戒定慧三学，直到证得阿罗汉果。

第三章：须弥陀婆罗门

《佛种姓经》或《佛史》（Buddhavaṃsa）是佛陀开悟后第一次回去迦毗罗卫城（Kapilavatthu）时，向其释迦族（Sakya）亲人开示的。释迦族的长辈在见到佛陀的时候，由于固执和自满而不肯向他顶礼。为了克制他们的我慢，以使他们向他致敬，佛陀以神通在天空中变出一座由东至西广伸一万个世界的宝石台，然后在台上显现水火双神变（yamaka-pāṭihāriya）。此时，他接受舍利弗尊者的请求，从须弥陀婆罗门开始，说出了诸佛的生平历史。

在第一次结集时，大迦叶尊者、阿难陀尊者等为了背诵整部《佛种姓经》及序文，而引用一种特定的背诵方式，以“Brahmā ca lokādhipati Sahampati…”的诗句开始。

在此，当从须弥陀婆罗门的故事开始叙述。

四阿僧低与十万大劫之前，有一个很繁荣的城市，名为不死城（Amaravati）。这是一个在各方面都有良好计划的城市，它很美丽与令人感到愉快。四周是青翠与优美的空地，有许多凉爽的树荫与长满花草。有充足的食物与各种各样供人娱乐的事物。这城市令到天神与人心都感到温暖。有十种声音时常在城市里响起，即：象、马、马车、大鼓、小鼓、琴、歌、螺、拍掌及邀请他人用餐之声。（其它的城市时常充满不愉快的声音与哭喊）

这城市具备了大城市的一切特征。它不缺乏谋生的商业与艺术。它富有七宝，即：钻石、金、银、猫眼、珍珠、翠玉与珊瑚。外来游客到处可见。它有如天界一般地具备了各种供品，是有大善业之人享受善报的住所。

须弥陀菩萨

在不死城里住着一位名叫须弥陀（妙智，Sumedha）的婆罗门。他的父母都是婆罗门家族的后裔。因此，他的出身是属于纯正的婆罗门世系。他的母亲是一位具有美德的女人。人们不能污辱他的出身，说道：「生于七代祖先皆是低贱之家族。」；他是不可受污辱与轻视之人。事实上，他有纯正的婆罗门血统，而且仪表非凡。

他在宝库中的财富以数千万计，有大量的谷类及其它的日常用品。他修读与精通梨俱（Iru）、耶柔（Yaju）和沙磨（Sāma）三吠陀（Veda），能够毫无差错地背诵它们。他毫无困难地掌握与精通词汇（解释各种词汇的意思）、修辞学、语法和古传说。

他也同样地精通顺世论（Lokayata），一种不鼓励人们修善和鼓励人们长住于娑婆世界的哲学。他也懂得看相，例如未来佛、未来辟支佛等大人相。他也精通多代传承下来的婆罗门学问，是一个合格的导师。

须弥陀的父母在还很年轻时就去世了。之后他家里的总管拿给他一个财务单，打开装满金、银、宝石、珍珠等的宝库向他说：「小主人，这么多的财富是你母亲遗留下来的财产，那么多的财富是你父亲遗留下来的财产，而这么多的财富是你祖先遗留下来的财产。」他告诉须弥陀说那些是他的七代祖先所遗留下来的财产，然后说：「你可以随意动用这些财富。」之后把这些财富移交给他。

第四章：须弥陀出家

有一天，当他在屋子楼上独自静坐时，他想：「生是苦的，身体的毁坏也是苦的，受到老的折磨及愚痴地死也都是苦的。」

「这些都逃不过生、老与病。我将寻找息灭老、死与恐惧的涅盘。」

「若我能够毫不执着地舍弃这充满尿、粪、脓、血、胆汁、痰、唾、涕等污秽物的身体，那不是太美妙了吗？」

「肯定是有一个趣向寂静涅盘之道。不可能是没有的。我将寻找这趣向涅盘的善道，以便解脱生命之束缚。」

「譬如，这世界有苦（dukkha）也有乐（sukha），同样地，有导致苦的生死轮回，必定也有灭苦的涅盘。」

「再者，有热必定也有冷，同样地，有贪瞋痴之火，必定也有息灭这三种火的涅盘。」

「再者，有恶业也有善业，同样地，有再生必定也有止息再生的涅盘。」

过后，他更深入地想：「譬如有个掉入粪坑而沾满粪的人，看到远处有一座以五种莲花点缀的清澈水池，若他见到这水池之后依然不去找出可通向它的道路，这并不是那水池的错，而是他自己的错。同样地，这世上有个不死的涅盘池以供人们清洗心中的烦恼，若人们不去寻找这涅盘大池，这并不是涅盘的错。」

「再者，若人为敌所困，然而有路可逃却不逃，这并不是那条路的错；同样地，若有人为烦恼之敌所困时，见到通往安全的涅盘金城之大道依然不愿逃跑，这并不是那条大道的错。」

「再者，若人患上重病时，遇到明医却不求医，那并不是医生的错；同样地，若人受到烦恼之病折磨时，有明师也不求教，这并不是导师的错。」

如此省察之后，他再观察如何舍弃自己的身体：

「若人肩上有个动物死尸之负累，他将舍弃这污秽的尸体，自由自在与快乐地任意漫游。同样地，我将舍弃这实际上只是充满各种虫类与不净物的身体，而走向涅盘之城。」

「再者，如人在厕所大便之后，毫不回顾地离它而去；同样地，我将舍弃充满各种虫类与不净物的身体，而走向涅盘。」

「再者，如一位船主拥有一艘陈旧、损坏、腐烂与破漏的船，他会厌恶地舍弃它；同样地，对于这个有九个洞孔不断流出污秽物体的身躯，我将舍弃它而走向涅盘。」

「再者，若有个身怀巨宝的人不幸与强盗同途，见到强盗对巨宝觊觎的危险，他将弃宝逃至安全之地；同样地，由于善业被盗之险时常令我感到恐惧，我将舍弃有如首要强盗的身体[32]，而寻找一条道路以通往肯定带给我安全快乐的涅盘。」

大布施

以譬喻的方式省察了出离之后，须弥陀继续想：「累积了这许多财物之后，我的父亲、祖父，以及上至七代的祖先在去世时，连一个钱币都带不去。然而我将找出一个方法以带它们到涅盘[33]。」之后，他去晋见国王，说道：「陛下，由于我心中充满对生、老等引起之苦的恐惧，我要出家为隐士。我有好几千万的财富，请您收下吧。」

「我不想要你的财富。你可以用任何方式分发它。」国王这样回答。须弥陀说：「好的，陛下。」然后他在不死城各地击鼓宣布：「谁要钱财的都来把它取去。」他以平等心、不分等级阶层地分发财产，以实行大布施。

出家

做了此大布施之后，须弥陀就出家，希望在当天可到达喜玛拉雅山脉的如法山（Dhammika）。帝释天王（Sakka）看到他出家后前往喜玛拉雅山脉，就招来毗首羯磨[34]（Vissukamma），说道：「去吧，毗首羯磨，须弥陀已经出家为隐士，你就为他准备一间住所吧！」

「好的，大王。」毗首羯磨接受了帝释天王的命令。他选了一个优美的地方作为禅园，在里面建了一个坚固的草舍和一条无瑕疵的行禅小道。

[在此，作者解释这行禅小道没有五种缺陷，即：一、 地面不平；二、道中有树挡路；三、道上长满杂草；四、太窄；五、太阔，因此它是无瑕疵的。

作者进一步形容这行禅小道与它的尺寸，它的长度是六十腕尺[35]，有三条行道，主行道居中，阔一腕尺半，两旁各有阔一腕尺的次道。地面平坦且以沙覆盖。

作者列举了可为隐士带来舒适的禅园的八个条件，就有如毗首羯磨所造的一样，那即是：

  1. 不收藏财物与谷类；
  2. 易于获得适当的食物；
  3. 只食用适当的食物（不须杀生）；
  4. 没有抽税与充公财物所带来的忧虑、烦恼与不安；
  5. 不执着于用品与衣物；
  6. 有安全感，不会受到强盗的威胁；
  7. 不须和国王与官员打交道；
  8. 可以自由自在地四处走动。

除此之外，作者指出毗首羯磨所造的禅园是特别有助隐士易于证得知见诸法实相（无常、苦与无我）之观智的。它有房子、山洞、隧道、花树、果树和一座清澈的水池。它是一个宁静之地，不受到鸟兽的干扰。

草舍里有各种出家隐士的用具，譬如头罩、袈裟、三脚桌、水壶等。毗首羯磨在草舍内墙刻上「谁想成为隐士的可用这些用具」的字眼，然后返回天界。]

开始隐士的生活

到喜玛拉雅山下时，须弥陀走在山与峡谷之中，寻找一个适合的地方，以便可以舒适地生活。在如法山区里的一个河湾处，他看到毗首羯磨所造的优美禅园。他慢慢地走到行禅小道旁，但却看不到足印，他想：「这禅园的住户应该是在邻村托钵回来感到疲倦，因此在草舍里面休息。」如此想后，他即在外边等候。

过了好一阵子，他还是没有看到有人住的迹象，他就想：「我己经等了相当久。现在我应该检查一下这里是否有人居住。」他就开门走进草舍里。探看了一下，他看到了刻在墙上的字，他想：「这些用具很适合我，我可用它们而成为一个隐士。」决定后他再省察俗家服装的九个坏处与袈裟的十二个好处，然后将身上的俗家装束换成袈裟。

舍弃草舍而居于树下

当须弥陀除下锦衣拿起袈裟时，它红得像是一束阿诺佳花（anoja）。他发现袈裟是折好放在竹架上。他把作为下衣的袈裟围在腰间，再把作为上衣的金色袈裟穿上。把兽皮坐具放在左肩。用象牙针把头罩别在发髻上。他拿起一支轭状扁担，一端挑起装着珊瑚色水壶的网，另一端挑起一支长钩（用于摘取树上的果子）、一个篮子、一个三脚木架等。然后把装齐隐士用具的扁担放在肩上。右手拿了一支木杖，他走出了草舍。当他在六十腕尺长的行禅小道上来回走着时，看着穿上新装束的自己，他快乐地想：

「我已经实现了心中的愿望。

出家隐士的生活实在太美妙了。

一切智者如佛陀与辟支佛都称颂出家隐士的生活。

在家生活的束缚已经被舍弃了。

我已经安全地远离了世俗欲乐的生活。

我已经开始了出家隐士的圣洁生活。

我将努力、精进获取圣洁修行的利益。」

然后他放下扁担，庄严地静坐在石头上度过白天。

当黑夜降临时，他进入草舍里，躺在床上，以袈裟当被入睡。清晨醒来时，他省思来此的原因与此地的环境：「看透了俗家生活之恶，再舍弃了巨大的财产、资源与随从，我来到森林成为出家隐士，是为了寻找解除欲乐陷阱的善法。从今天开始，我不可疏忽失念。人心有三种恶思惟，即：对欲乐的欲贪思惟（kāmavitakka）；想要杀生、毁灭与伤害的瞋恨思惟（vyāpādavitakka）；想要伤害别人的伤害思惟（vihiṃsavitakka）。这些恶思惟就有如野蝇一般，以放弃修习内心不执着于烦恼和身体上不执着于欲乐之人为食物。现在是我全心全意地投入于修习舍离（paviveka）的时候了。

事实上，在看透俗家生活阻碍与危害到修习法的缺陷之后，我才出家。这草舍实在是很优美，平地金黄细致，墙白如银，叶子做的屋顶红得有如鸽爪之色般美丽，藤做的床有如拥有斑驳的床单。这住所实在是很舒适。我不认为我以前的豪华住宅会比这草舍来得舒适。」

如此省思之后，他再省察草舍的八个坏处与树下的十个好处。过后，在当天他即舍弃了草舍而住在树下。

培育禅定和以水果为食物

隔天早晨他去邻近的乡村托钵。村人细心地准备美食来供养。用餐后，他回到森林里坐下，想道：「我不是因为缺少食物或营养才出家。细心的照顾增长感到身为人的我慢心。作为保持生命的食物给人们没完没了的麻烦。我应该避免食用耕种得来的谷类，而只食用自树上掉下来的水果来维持生命。」

从那一刻开始，他即只依靠自树上掉下来的水果来维持生命。他不再躺下身体，而只以坐、立与行三种姿势连续不断地精进修禅。七天之内，他证得了八定（四色禅那与四无色禅那）与五神通（Abhiññā）。

《佛种姓经》里有描述须弥陀菩萨的故事；从他行大布施开始到他得八定与五神通的内容如下：

1. Evā’haṃ cintayitvāna ‘nekakoṭisataṃ dhanam. Nāthānāthānaṃ datvāna himavantam upagamim.

2. Himavantassāvidūre dhammiko nāma pabbato

assamo sukato mayhaṃ paṇṇasāla sumāpitā.

3. Caṅkamaṃ tattha māpesiṃ pañca dosavivajjitaṃ aṭṭhaguṇa-samupetaṃ abhiññābalam āhariṃ.

4. Sāṭakaṃ pajahiṃ tattha navadosaṃ upāgataṃ

vākacīraṃ nivāsesim dvādasaguṇaṃ upāgataṃ.

5. Aṭṭhadosa-samākiṇṇaṃ pajahiṃ paṇṇasālakaṃ

upāgamiṃ rukkhamūlaṃ guṇe dasah’upāgataṃ.

6. Vāpitaṃ ropitaṃ dhaññam pajahim niravasesato anekaguṇa-sampannaṃ pavattaphalam ādiyiṃ.

7. Tatthappadhānaṃ padahim nisajjaṭṭhānacaṅkame abbhantaramhi sattāhe abhiññābala-pāpuṇiṃ.

  1. 舍利弗，当时是须弥陀菩萨的我，如此省察后决定出家，把数千万的财产平等地布施给贫者富者。之后向喜玛拉雅山前进。
  2. 离喜玛拉雅山不远处，有座山名为如法（因为是古代圣人修习正法的地方）。在如法山区里，我造了一所优美的禅园和一间精致的草屋[36]。
  3. 在如法山区里，我造了一条没有五种缺陷的行禅小道。我造了一所能令人获得隐士的八种舒适的禅园。成为出家隐士之后，我开始修习止禅与观禅，以证得五种神通与八定。
  4. 我舍弃有九种缺陷的服装，披上了有十二种美德的袈裟。
  5. 我舍弃了有八种缺陷的草屋，而走向有十种美德的树下。
  6. 我完全不吃耕种得来的谷类食物，只吃从树上掉下来的水果。
  7. （不躺下身体）以坐、立与行三种姿势，我精进地修禅，在七天之内，我证得了五种神通。

第五章：授记

在须弥陀隐士成就了圣洁的修行和证得八定与五种神通之后，世上出现了三界之尊的燃灯佛（Buddha Dīpaṅkara）。三十二瑞相（例如一万个世界震动）在燃灯佛出现的四个阶段发生，即：入胎、出生、证悟佛果与初转法轮。但是须弥陀并没有察觉到这些瑞相，因为他完全沉入于禅悦之中。

开悟之后，燃灯佛在妙乐居（Sunandārama）向一万亿的天神与人初转法轮。过后他开始了为众生去除内心烦恼的旅途，有如大雨降落于四大洲般，他向众生遍洒清净法水。

有一次他带同四十万阿罗汉来到「喜乐城」（Rammāvatī），住在妙见寺（Sudassana）。那时须弥陀还在森林里沉入于禅悦中，而没有察觉到燃灯佛已在世上出现。

喜乐城的市民听到佛陀来到妙见寺时，在吃完早餐之后，带了牛油等上等的药食，以及花和香水去拜见佛陀。他们向佛陀顶礼，以花及香水等向佛陀致敬，之后在适当的地方坐下聆听佛陀说法。佛陀说完后，他们邀请佛陀和比丘僧团隔天用餐。在绕佛为礼后他们即离寺归去。

大事准备迎接燃灯佛与其随从

隔天，喜乐城的市民大事准备「无比大布施」（asadisa-mahādāna）。他们建了一座特别的建筑物，里面散放着纯洁美丽的蓝莲花，以四种香水使空气清新。在四个角落各放置一个冷水壶，再以如翠玉般的蕉叶覆盖。在天花板上挂着一支以金、银及宝石星点缀的华盖。四周挂满了香花圈。当这建筑物的装饰完毕后，市民开始扫除城市使它整齐。大道两旁都置放了水壸、花、香蕉树、旗与布条。在适当的地方也置放了屏饰。

当市内的布置完毕后，市民就去修补佛陀将会用来走进城里的路。他们以土来修补被淹水造成的破洞与裂缝，把不平的泥地弄平。他们也在路上盖上一层白沙，再散放一些花等等。他们如此地进行一切布施节目的安排与准备。

那时候须弥陀隐士从禅园起飞，在天空中看到喜乐城的市民愉快地为修路与布置忙碌。他奇怪下面发生了什么事，就当着众人面前飞下来，站在一个适当的位置，问道：

「你们愉快与热忱地补路，

你们是为谁修补路呢？」

市民答道：

「须弥陀尊者，

这世上已出现了无比的燃灯佛，

他已征服了五魔，

是全世界的至上世尊。

我们就是为他修补路的。」

（以上的对话显示燃灯佛是在须弥陀证得八定与五神通很久之后才出现的。须弥陀没有察觉到燃灯佛的入胎、出生、成佛与初转法轮四时是因为他只周游于森林与天空中，又时常沉入于禅悦与修习神通，对于人间俗事完全不感兴趣。只有这次他在天空飞行，看到喜乐城市民修补路与大扫除时才下来探个究竟。这表示当时须弥陀已经有好几千岁。燃灯佛那时期的人类寿命是十万岁）

须弥陀参与修补道路的工作

听到喜乐城市民说「佛陀」这个字时，须弥陀内心充满欢喜。他感到非常快乐，不自禁地重复说：「佛陀！佛陀！」

立于当地，须弥陀心中充满欢喜，受到信心的鼓励，他想：「我将在这大福田（即燃灯佛）种下殊胜的善种子，以培育善业。能够亲眼看到佛出世的这一快乐时期，是非常稀有与难得的。现在我已遇到令人快乐的时刻，我不可错失了它。」

这样想后，他问那些市民：「朋友们，若你们为佛陀准备路，可否分配一段路给我，我也想参与你们修补道路的工作？」

「好的！」市民答道。由于他们相信他是一位有超凡能力之人，他们分配给他一大段不平，且难以修补的地段。分配好后，他们说：「你可以修补和装饰，使它变得美丽。」

其时，须弥陀省思佛陀的美德而感到非常喜悦，他想：「我有能力以神通来修补此路，使它变得美丽愉人，但是若这么做，周围的人可能不认为这有什么好（因为这么做可以很容易又很快就办好了）。今天我将以自己的体能来执行我的任务。」这么决定之后，他亲自从远处载泥土来修补破洞。

燃灯佛的到来

当须弥陀还来不及完成补路工作时，燃灯佛与四十万阿罗汉已经到来。那些阿罗汉都证得了六神通，是八风吹不动且已经完全清净内心烦恼的圣人。当燃灯佛与四十万阿罗汉来到路上时，天神与人击鼓来迎接他们。他们也唱礼敬世尊之歌来表露内心的喜悦。

当时天神与人能够互相见到对方，他们都跟在佛陀的后面，一些合掌致敬，其它则奏乐致敬。众天神在天空中向上下前后左右各方撒下曼陀罗（mandārava）、莲花（paduma）和俱毘陀罗（kovilāra）等天界之花，以礼敬佛陀。地上的人们也同样地以各种花来礼敬佛陀。

须弥陀不眨眼地凝视具足三十二大人相与八十种好的佛陀。他亲眼见到佛陀至高成就的色身光彩，其身如纯金，身上时刻散发六色身光，有如蔚蓝天空中的一道闪电。

此时他想：「今天我应该在佛陀当前奉献自己的生命。且让佛陀与所有的四十万阿罗汉从我的背上踏过，就有如踏过宝石色之桥一般。以身体作为佛陀与诸阿罗汉的通路，肯定会带给我长久的福利与快乐。」

如此决定之后，他解开了发髻，用黑豹皮与袈裟来覆盖泥坑，然后有如一座拱桥般地在其上做五体投地之礼。

须弥陀发愿成佛

此时做五体投地之礼的须弥陀心中生起了发愿成佛之念：「若我愿意，我可在今天即成为一位漏尽的阿罗汉。但是像我这样超凡之人，在燃灯佛的教法之中，证得阿罗汉果与涅盘而成为一个普通弟子，这对我有什么好处呢？我将付出至上的精进力以证得正等正觉。」

「既然我清楚地知道自己是拥有超凡智慧、信与精进的非凡人，自私地独自脱离生死轮回又有什么好处呢？我将致力于成就佛果，再解救一切众生脱离生死轮回的苦海。」

「我在泥坑上向燃灯佛顶礼，作为一座桥来为他奉献生命，当我因此无比善业证得佛果后，我将把无数的众生自生死轮回之苦海中解救出来。」

「舍弃三界、渡过生死苦海之后，我将踏上八正道之法筏，再去解救一切众生。」如此，他的心已倾向于成佛。

须蜜多（Sumittā）：未来的耶输陀罗（Yasodharā）

在须弥陀发愿成佛的当下，有位名叫须蜜多的婆罗门少女来参与观看佛陀的人群。她带了八朵莲花来礼敬佛陀。来到人群中，第一眼看到须弥陀时，她即对他一见倾心。虽然她想送他礼物，但是除了那八朵莲花之外，她再无他物。因此，她对须弥陀说：「尊者，我送你五朵莲花以便你可以自己布施给佛陀。其余三朵我将亲自布施给佛陀。」过后她把五朵莲花交给须弥陀，再说出她的愿望：「尊者，在你圆满波罗蜜的时期里，愿我成为与你共同生活的伴侣。」

须弥陀接受了须蜜多送他的五朵莲花，然后在人群当中送给向他走过来的燃灯佛，再发愿成佛。

看到须弥陀与须蜜多两者之间所发生的事情，佛陀在人群里做了预言：

「须弥陀，这个名叫须蜜多的少女，将会是你许多生中的伴侣，永远一样热诚地助你证悟佛果。她的每一个身语意言行都能令你感到愉快。她外表甜美、言语柔和及令人心中感到愉快。在你最后一生成佛的时候，她将成为你的女弟子，获得你的阿罗汉果与诸神通之精神财产。」

授记

须弥陀具备了成就佛果的先决条件。事实上，他的心已倾向成佛，因为他已具备了被授记的八项条件。即是：（1）生为人、（2）生为男性、（3）具足证悟阿罗汉果的条件、（4）遇到一位活着的佛陀、（5）是一位相信业报的修行者、（6）具有四禅八定与五神通、（7）愿为燃灯佛奉献自己的性命、（8）有极强想要成佛的善欲。若燃灯佛与其四十万阿罗汉弟子在作为拱桥的须弥陀身上走过去，他将无法活命。明知这一点，他还是毫不犹豫、勇敢地奉献自己以服侍佛陀，根据经典，这是增上行善法（adhikārakusala）。即使整个宇宙满布着烧得火红的火炭与尖利的矛，他也会毫不退缩地踏上它们，以证得佛果。

知道须弥陀具备了这八项条件，燃灯佛走到在泥地上向他敬礼的须弥陀面前，运用神通去看发愿成佛的他在未来是否能实现心愿。如此省察之后，燃灯佛知道「须弥陀在四阿僧祗与十万大劫之后，将会成佛，名为乔答摩（Gotama）。」立在当地，佛陀说了九首预言偈（授记）：

  1. 诸比丘，你们看这勤修善行的修行者，须弥陀隐士。他将在四阿僧祗与十万大劫之后，在众梵天、天神与人当中，出现为佛。
  2. 在成佛的边缘，须弥陀将会出家，舍弃了非常令人愉快的迦毘罗卫城。之后他投入禅修和实行极度的苦行（dukkharacariyā）
  3. 在一棵阿阇波罗榕树（ajapāla nigrodha）下，他接受了乳饭的供养，再走去尼连禅河（Nerañjarā）。
  4. 在将要成佛时，他在河边吃了乳饭。然后在天神整理好的道路上，走向菩提树。
  5. 来到证悟地点的菩提树下，他顺时针向它绕转，从南走向西，从西走向北，再从北走向东。他将成为正等正觉者、无人可匹比、善名远播。坐菩提树下，他将证得彻知四圣谛之观智。
  6. 这尊佛的母亲名为摩耶夫人（Māyā Devī）；他的父亲是净饭王（Suddhodana）。这尊佛则名为乔答摩（Gotama）。
  7. 他的一对上首弟子是拘利多（Kolita）和优婆低沙（Upatissa）。已经无漏、无贪、心平静与定力极深。一位名叫阿难陀（ānanda）的比丘将是佛陀的侍者。
  8. 诃摩长老尼（Khemā）与莲华色长老尼（Uppalavaṇṇā），两者皆已无漏者、心静且定，将是一对上首女弟子。阿剎陀榕树（asattha）将是这尊佛的菩提树；他即在此树下证得佛果。
  9. 吉达（Citta）和阿多罗婆各（Hatthāḷavaka）将是佛陀的首席俗家男弟子。同样地，优多罗（Uttarā）和难陀母（Nandamātā）将是佛陀的首席女弟子。

天神与人的喝采

听到三界中独一无二、常住于善法的燃灯佛之预言，天神与人皆快乐地欢呼：「须弥陀隐士是真正的未来佛。」他们愉快地拍着自己的上臂[37]。来自一万个世界的天神与梵天，连同人们都合掌致敬。他们也祈祷道：

「即使我们在燃灯佛世尊的教导之下未能如法修行，我们将亲身遇到在未来出世为佛的圣洁隐士，那时我们将能够致力于证悟正智之法。

譬如某人尝试越渡一条河，但是由于被河流卷走而未能到达彼岸。无论如何，在下游某地，他们将找到踏足之地，而成功越渡至彼岸。同样地，虽然我们在燃灯佛的教导之下未能如法修行，我们将会遇到这在未来肯定成佛的圣洁隐士，那时我们将会证得道与果。」

燃灯佛向喜乐城前进

「应受自远地前来供养」（āhuneyya）与「世间知」（Lokavidū）的燃灯佛授记之后，把八朵莲花送给须弥陀，再从他的旁边走过去。在佛陀授记之地，四十万阿罗汉也以右肩朝向须弥陀，离开远去。人、龙与干闼婆（天界音乐神）也都以花及香水向须弥陀致敬后离去。

在天神与喜乐城的市民向他示敬之下，燃灯佛与四十万阿罗汉走进城里，坐在为他特设的座位上。坐在当地，他有如从持双山（Yugandhara）升上来的旭日。有如旭日之光令到莲花盛放；佛陀也散发菩提之光，令在觉悟边缘的众生得以次第地透视四圣谛。四十万阿罗汉也整齐地坐在当地。喜乐城市民则实行「无比大布施」（asadisa-dāna）来供养佛陀及众比丘。

须弥陀感到喜悦与满足

当燃灯佛与四十万阿罗汉离开视线之后，须弥陀愉快地起身，心中充满喜悦与满足。他盘足坐在天神与人抛来向他致敬的花堆上省思：「我具足了四禅八定与五神通的顶点。在一万个世界之中没有任何一位修行者可与我匹比。我没有看到任何人的神通是与我同等的。」

如此的省思后，他感到非常的喜悦与满足。

天神宣布三十二种预兆

当须弥陀盘坐着回忆燃灯佛的预言时，他快乐得感到一切知之宝有如已在掌握之中。来自一万个世界的天神与梵天前来向他大声地宣布：

  1. 圣洁的须弥陀，三十二种预兆已经发生了。这些预兆在过去诸菩萨被授记，以及有如你一般地盘腿坐着时也发生过，因此你肯定会成佛。
  2. 圣洁的须弥陀，当过去诸菩萨被授记时，天气的严寒与炽热消失。今天这两个现象可以很清楚地察觉到，因此你肯定会成佛。
  3. 圣洁的须弥陀，当过去诸菩萨被授记时，一万个世界完全宁静、毫无吵杂之声。今天这两个现象可以很清楚地察觉到，因此你肯定会成佛。
  4. 圣洁的须弥陀，当过去诸菩萨被授记时，没有暴风吹，河水停止不流。今天这两个现象可以很清楚地察觉到，因此你肯定会成佛。
  5. 圣洁的须弥陀，当过去诸菩萨被授记时，一切陆上与水中的花都一齐盛开。相同的现象已在今天发生，因此你肯定会成佛。
  6. 圣洁的须弥陀，当过去诸菩萨被授记时，一切的爬藤与果树一齐结果。相同的现象已在今天发生，因此你肯定会成佛。
  7. 圣洁的须弥陀，当过去诸菩萨被授记时，一切天上与陆地的宝石皆散发光芒。相同的现象已在今天发生，因此你肯定会成佛。
  8. 圣洁的须弥陀，当过去诸菩萨被授记时，在无天神与人奏乐之下也可听到响亮的天上与人间的音乐。相同的现象已在今天发生，因此你肯定会成佛。
  9. 圣洁的须弥陀，当过去诸菩萨被授记时，异花如雨从天而降。相同的现象已在今天发生，因此你肯定会成佛。
  10. 圣洁的须弥陀，当过去诸菩萨被授记时，大海洋出现了漩涡，一万个世界都震动。今天这两个现象带来了啸吼，因此你肯定会成佛。
  11. 圣洁的须弥陀，在过去诸菩萨被授记当天，一万个世界的地狱之火皆熄灭。相同的现象已在今天发生，因此你肯定会成佛。
  12. 圣洁的须弥陀，在过去诸菩萨被授记当天，太阳变得洁白无瑕，一切的星辰皆可清楚地看到。相同的现象已在今天发生，因此你肯定会成佛。
  13. 圣洁的须弥陀，在过去诸菩萨被授记当天，没有下雨也有水自地底流出来。相同的现象已在今天发生，因此你肯定会成佛。
  14. 圣洁的须弥陀，在过去诸菩萨被授记当天，星辰皆散发出华丽的光芒。氏星（Visākha）在月圆日出现。相同的现象已在今天发生，因此你肯定会成佛。
  15. 圣洁的须弥陀，在过去诸菩萨被授记当天，住在坑洞里的蛇、猫鼬等，和住在峡谷里的狐狸等动物，都自窝里跑出来。相同的现象已经在今天发生，因此你肯定会成佛。
  16. 圣洁的须弥陀，在过去诸菩萨被授记当天，众生的心中没有不满足之感，他们都满足于自己所拥有的。相同的现象已在今天发生，因此你肯定会成佛。
  17. 圣洁的须弥陀，在过去诸菩萨被授记当天，众生的病痛与饥饿都获得消除。相同的现象已在今天发生，因此你肯定会成佛。
  18. 圣洁的须弥陀，在过去诸菩萨被授记当天，众生得以暂时不执着于贪瞋痴的外尘。相同的现象已在今天发生，因此你肯定会成佛。
  19. 圣洁的须弥陀，在过去诸菩萨被授记的当天，众生心中没有恐惧。相同的现象已在今天发生，因此你肯定会成佛。
  20. 圣洁的须弥陀，在过去诸菩萨被授记当天，空气清新、无尘无雾。相同的现象已在今天发生，因此你肯定会成佛。
  21. 圣洁的须弥陀，在过去诸菩萨被授记当天，空气没有恶臭的气味，而充满了天界的香味。相同的现象已在今天发生，因此你肯定会成佛。
  22. 圣洁的须弥陀，在过去诸菩萨被授记当天，天神与梵天（除了无色界梵天之外）都变得可见到。相同的现象已在今天发生，因此你肯定会成佛。
  23. 圣洁的须弥陀，过去诸菩萨被授记当天，墙与门，甚至山岳都打开，不成为障碍或阻碍物。今天这些墙、门与山岳都有如无物的空间或天空。相同的现象已在今天发生，因此你肯定会成佛。
  24. 圣洁的须弥陀，在过去诸菩萨被授记的那一刻，没有众生的生与死发生。相同的现象已在今天发生，因此你肯定会成佛。

天神与梵天的鼓励

来自一万个世界的天神与梵天如此赞美与鼓励须弥陀：「圣洁的须弥陀，持恒与热诚地奋斗、绝不退缩、精进地向前迈进。我们绝不怀疑，你是肯定会成佛的。」

第六章：省察诸波罗蜜

须弥陀菩萨对于燃灯佛的预言和天神与梵天的鼓励感到很欢喜。在天神与梵天离去之后，他如此省察：

「佛陀是不会说意义含糊的话，也不会空口说白话。他们的话不曾错过。肯定的，我会成佛。

一粒抛向天空的石头肯定会掉回地上，同样地，佛陀之言是永远不会错的。肯定的，我会成佛。

再者，生者必有死亡的一天。同样地，佛陀之言是永远不会错的。肯定的，我会成佛。

再者，有如狮子从洞穴出来之后肯定会啸吼，同样地，佛陀之言是永远不会错的。肯定的，我会成佛。

再者，有如受孕之后必会出世，同样地，佛陀之言是永远不会错的。肯定的，我会成佛。」

如此省察这些例子之后，须弥陀肯定自己会有如燃灯佛的预言一般证得佛果。过后他想：「好，我将透彻地探索十方（指三界[38]）成就佛果的因缘之基本原则。」

因此他省察成就佛果的种种因缘，即：「佛行法」（Buddhakara Dhamma[39]）。

一、布施波罗蜜

当须弥陀正在省察成佛的因素时，他首先发现到过去诸菩萨皆修习布施波罗蜜；它有如一条通向佛果的康庄大道。

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你首先必须持续不断地培育布施波罗蜜，以使它达到圆满。当一个盛满水的水壶被倒转过来时，内盛之水全部流出，同样地，须弥陀，你应尽你所有，不分上、中、下地布施予一切众生。」

二、持戒波罗蜜

当发现与省察了布施波罗蜜之后，他继续省察：「布施波罗蜜不可能是成佛的唯一因素，肯定还有其它因素有助于成就道果智与一切知智，我必须探索。」

如此省察时，他发现持戒是过去诸菩萨皆修习的第二个波罗蜜。

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育持戒波罗蜜，以使它达到圆满。若尾巴被夹住时，牦牛[40]会不惜性命地保护牠的尾巴，宁愿死也不肯因挣扎而弄伤了尾巴。同样地，须弥陀，你必须以四清净法来持戒，即是（1）别解脱律仪[41]（paṭimokkhasamvara）、（2）根律仪[42]（indriyasamvara）、（3）活命遍净[43]（ājīvaparisuddhi）与（4）资具依止[44]（paccayasannissita）。它们是善业的根基。有如牦牛不惜性命地保护尾巴，你必须不断地防护自己的戒律。」

三、出离波罗蜜

发现与省察了持戒波罗蜜之后，他继续省察：「这两个波罗蜜不可能是成佛的全部因素。肯定还有其它因素有助于成就道果智与一切知智，我必须探索。」

如此省察时，他发现出离是过去诸菩萨皆修习的第三个波罗蜜。

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育出离波罗蜜，以使它达到圆满。当人长期受困与时时刻刻受尽折磨时，他只会寻找机会逃脱。同样地，须弥陀，你必须视欲、色与无色三界为牢狱，并寻找出离以逃脱三界。」

四、智慧波罗蜜

发现与省察了出离波罗蜜之后，他继续省察：「这三个波罗蜜不可能是成佛的全部因素。肯定还有其它的因素有助于成就道果智与一切知智，我必须探索。」

如此省察时，他发现智慧是过去诸菩萨皆修习的第四个波罗蜜。

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育智慧波罗蜜，以使它达到圆满。比丘不分上中下地逐户托钵以获得足够的食物。同样地，须弥陀，你必须时常向一切有学问的人请教。不管他们的学问有多深，都向他们发问以请教应懂的知识。譬如问道：「先生，什么是善？什么是恶？什么是错？什么是对？」等等。你必须致力于成就智慧波罗蜜。当你成功圆满它时，你将证得道果智与一切知智。」

五、精进波罗蜜

发现与省察了智慧波罗蜜之后，他继续省察：「这四个波罗蜜不可能是成佛的全部因素。肯定还有其它因素有助于成就道果智与一切知智，我必须探索。」

如此省察时，他发现精进波罗蜜是过去诸菩萨皆修习的第五个波罗蜜。

他训诫自己道：「须弥陀，若你欲证得道果智与一切知智，你必须持续不断地培育精进波罗蜜，以使它达到圆满。身为万兽之王的狮子无论是在蹲伏、站立或行走的姿势，皆具有毫不退减的精力与警觉。同样地，须弥陀，你必须在每一生里持续不断地激起精进力。当你成功圆满它时，你将证得道果智与一切知智。」

六、忍辱波罗蜜

发现与省察了精进波罗蜜之后，他继续省察：「这五个波罗蜜不可能是成佛的全部因素。肯定还有其它有助于成就道果智与一切知智的因素，我必须探索。」

如此省察时，他发现忍辱是过去诸菩萨皆修习的第六个波罗蜜。

他训诫自己道：「须弥陀，若你欲证得道果智与一切知智，你必须持续不断地培育忍辱波罗蜜。绝不可因人因时而有所差别。若你能如此修持，你将证得道果智与一切知智。大地对一切异于其身之物皆不显示爱恨之相，而只是默默地承受，无论它们是清洁与美好的，或是污秽与恶臭的。同样地，须弥陀，无论人们称赞或轻视你，你都必须忍受它们。当你成功圆满了忍辱波罗蜜时，你将证得道果智与一切知智。」

七、真实波罗蜜

发现与省察了忍辱波罗蜜之后，他继续省察：「这六个波罗蜜不可能是成佛的全部因素。肯定还有其它因素有助于成就道果智与一切知智。我必须探索。」

如此省察时，他发现真实是过去诸菩萨皆修习的第七个波罗蜜。

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育真实波罗蜜。你只可说真话，所说的话绝不可时真时假或因人而有真假。若你能只说真话，在圆满了真实波罗蜜时，你将证得道果智与一切知智。指航的晨星绝不因季节的变异（如雨季、冬季或夏季）而偏移其轨道。同样地，须弥陀，你绝不可偏移了八部真实之道，即是所见、所闻、所感、所知、所不见、所不闻、所不感与所不知。当成功圆满了真实波罗蜜时，你将证得道果智与一切知智。」

八、决意波罗蜜

发现与省察了真实波罗蜜之后，他继续省察：「这七个波罗蜜不可能是成佛的全部因素。肯定还有其它因素有助于成就道果智与一切知智，我必须探索。」

如此省察时，他发现决意是过去诸菩萨皆修习的第八个波罗蜜。

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育决意波罗蜜。当你不动摇地圆满了它时，你将证得道果智与一切知智。一座岩石山岳在受到暴风吹打时，依旧稳固地立于原地，绝不动摇，同样地，须弥陀，你必须时时刻刻如愿行善。当成功圆满了决意波罗蜜时，你将证得道果智与一切知智。」

九、慈波罗蜜

发现与省察了决意波罗蜜之后，他继续省察：「这八个波罗蜜不可能是成佛的全部因素。肯定还有其它因素有助于成就道果智与一切知智，我必须探索。」

如此省察时，他发现慈是过去诸菩萨皆修习的第九个波罗蜜。

他训诫自己道：「须弥陀，若你欲证悟道果智与一切知智，你必须持续不断地培育慈波罗蜜和以无比的方式去修习慈心。对于所有来洗澡的人，不论是有道德或邪恶之人，水皆给与他们清凉，也为他们清除尘土。同样地，须弥陀，无论众生愿你幸福与否，你都必须平等地对他们怀有慈心，当你成功圆满了慈波罗蜜时，你将证得道果智与一切知智。」

十、舍波罗蜜

发现与省察了慈波罗蜜之后，他继续省察：「这九个波罗蜜不可能是成佛的全部因素。肯定还有其它因素有助于成就道果智与一切知智，我必须探索。」

如此省察时，他发现舍是过去诸菩萨皆修习的第十个波罗蜜。

他训诫自己道：「当秤的两端放有同等重量时，它不向任何一方偏斜。同样地，若你的心能在面对苦乐时保持平稳，你将证得道果智与一切知智。须弥陀，大地对一切异于其身之物皆不显示爱恨之相，无论它们是清洁或污秽的，大地皆默默地承受。同样地，须弥陀，你必须时刻保持心境平稳，不受爱恨所影响。当你成功圆满了舍波罗蜜时，你将证得道果智与一切知智。」

省察完十波罗蜜之后发生大地震

当须弥陀省察舍波罗蜜之后，他想：「成就道果智、一切知智、成佛与身为菩萨必须修习的波罗蜜，即是这十个。除此之外再无其它的波罗蜜。它们并不在我身外，也不在天上或地下，不在东方也不在其它的方向。事实上，它们就在我心中。」如此想后，他鼓励自己道：「须弥陀，绝不改变方向地修习这十个波罗蜜，这十个优越的成佛因素吧！」

过后他以顺序省察诸波罗蜜：布施、持戒、出离、智慧、精进、忍辱、真实、决意、慈与舍。再以逆序省察：舍、慈、决意、真实、忍辱、精进、智慧、出离、持戒与布施。

过后他以双对从中间开始省察：精进与忍辱、智慧与真实、出离与决意、持戒与慈、布施与舍。再以双对两端开始省察：布施与舍、持戒与慈、出离与决意、智慧与真实、精进与忍辱。如此，他透彻地省察十波罗蜜，就有如榨油机精密地压出种子里的油一般。

他也省察一切有关诸波罗蜜的事：布施外物为普通波罗蜜（pāramī）、布施自己的身体为中等波罗蜜（upapāramī）和布施自己的生命为究竟波罗蜜（paramattha-pāramī）。

由于思择十波罗蜜及其作用和相所产生的力量，一万个世界之大地向左右、前后、上下激烈地倾斜震动。它也造成了巨响、波动及有回声的声音。这大地有如工人操作的榨甘蔗机，或有如榨油机的转轮一般地旋转与震动。

当须弥陀逐一省察诸波罗蜜时，刚好是燃灯佛在喜乐城里用餐。在省察波罗蜜完毕后，地震才发生。由于强烈的地震，所有正在招待佛陀的市民都不能站稳。有如持双山（Yugandhara）上的榕树受到暴风吹倒一般，他们七零八落地跌倒在地上。在供养的场地，有上千盛装食物的碗盆及上百的水壶互相碰撞至粉碎。

由于受到大地震的惊吓，以及弄至心中困扰，他们全体一致地去请教燃灯佛，问道：「具足五眼的尊者，这是好还是坏的预兆？极恐怖的危难已降临于我们身上，愿世尊能为我们消除恐惧。」

世尊答道：「不必为这地震感到惊慌与忧虑。并没有什么值得害怕的事发生。今天我已经授记须弥陀为未来佛。他刚省察了过去诸佛所圆满的十波罗密。由于须弥陀毫无遗漏地省察了十波罗蜜，也就是成佛的重要因素，一万个世界之大地才会强烈地震动。」

如此，燃灯佛向喜乐城的市民解释了大地震的原因，以及确保他们并无任何危难。

天神与梵天向须弥陀致敬

听了燃灯佛的话之后，喜乐城的市民即刻平静下来而不再忧虑。事实上，他们心中非常喜悦。他们带了花、香水及其它以供布施的物品，出城去供养须弥陀，以向他致敬和顶礼。

根据过去诸菩萨的传统，须弥陀省察佛之美德。以一颗平稳的心，他面向燃灯佛的方向顶礼。然后从盘坐的座位上站立起来。当须弥陀站立在座位上时，天神与人都把所带来的天上与人间的花抛向他致敬。

他们称赞及鼓励他道：「圣洁的隐士，你已发愿成佛，愿你的愿望得以实现。

愿你的一切危难与障碍自动消失，不再出现。愿你没有忧虑、没有危险。愿你早日证悟道果智与一切知智。

大英雄，有如世上的树在适当的季节开花一般，愿你能够获得诸佛所有的四无畏智（catuvesārajjañāṇa）、六不共智（cha-asādhāraṇañāṇa）和十力智（dasabalañāṇa）等。

大英雄，有如过去诸佛一般地圆满十波罗蜜吧！愿你能够办到这点。

大英雄，有如过去诸佛在菩提树下证悟四圣谛一般，愿你能在菩提树下、胜利之地证悟四圣谛后成佛。」

大英雄，有如过去诸佛开示《转法轮经》（Dhammacakkappavattana Sutta），愿你能够开示《转法轮经》来转法轮。

有如月圆日的月亮在没有霭、雾、云、阿修罗王（Asurinda）和烟五种瑕疵之下照耀，愿你能够光采地出世于一万个世界之中，心愿得以实现。

有如自阿修罗王口中解放出来的太阳，以自己的光芒照耀大地。愿你能够自三界解脱出来之后，散发佛陀的光辉。有如一切河都流向大海洋，愿一切的天神与人在你面前聚合。」

如此，在受到天神与人歌颂、鼓励与祝福之后，须弥陀回去喜玛拉雅山里的大森林、意志坚定地修习十波罗蜜。

第七章：杂集

这是提供给发心修菩萨道者有关波罗蜜多方面的探讨与分析之杂集。

在此我们结束须弥陀隐士（Sumedha，妙智）的故事，以便根据《行藏注疏》（Cariyāpiṭaka-aṭṭhakathā），提供十波罗蜜之杂集给予发心修菩萨道者。希望对于探讨、理解、修习与累积波罗蜜方面对他们有所助益。

这一章将以问答方式来讨论有关波罗蜜的性质与特色。有关题目如下：

  1. 什么是波罗蜜？
  2. 为何称为波罗蜜？
  3. 有多少个波罗蜜？
  4. 波罗蜜的次序是如何排列的？
  5. 什么是波罗蜜的相、作用、现起与近因？
  6. 什么是波罗蜜的基本条件？
  7. 什么是污染波罗蜜的因素？
  8. 什么是净化波罗蜜的因素？
  9. 什么是波罗蜜的对立因素？
  10. 什么是修习波罗蜜之详细与深入的方法？
  11. 什么是波罗蜜的全面分析？
  12. 什么是波罗蜜的组合？
  13. 什么是圆满波罗蜜的因素？
  14. 需要多长的时间圆满波罗蜜？
  15. 波罗蜜可以带来什么利益？
  16. 什么是波罗蜜的果？

第一篇：什么是波罗蜜？

这问题的答案是：波罗蜜是那些以大悲心和行善之方法善巧智为基础的圣洁素质，例如布施、持戒等。而且这些素质必须不受渴爱、我慢与邪见所污染。

进一步的解释：当行布施时，若作此想：「这是我的布施。」，那它已被渴爱污染了；或作此想「这布施就是我。」，那它已被我慢污染了；或另作此想「这布施就是我自己。」，那它已被邪见污染了，这类布施被称为已受渴爱、我慢及邪见所污染。

只有不受渴爱、我慢及邪见污染的布施才配称波罗蜜。（持戒波罗蜜等也是如此。）

为了具备成为波罗蜜的条件，诸善行如布施、持戒等不单只必须不受渴爱、我慢及邪见所污染，而且必须以大悲心（māha-karuṇā）和行善之方法善巧智（upāya-kosallañāṇa）作为基础才成。

大悲心： 菩萨必须对无边众生，无论远近，皆培育深切的怜悯，视众生为自己的亲生孩子。他视众生为同是在生死轮回中打滚的天涯沦落人，受尽贪、瞋、痴、生、老、死、愁、悲、苦、忧及恼之烈火所煎熬，而不以分别心来分辨他们为朋友或敌人。他以此观想而对众生培育起强大的悲愍心。他的悲心必须强大至足以使他不惜牺牲自己的生命来帮助一切众生脱离苦海。如此的悲心即是形成所有波罗蜜之根基的大悲心。

当须弥陀隐士在遇到燃灯佛（Buddha Dīpaṅkara）时，他的修为已圆满至足以使他自己脱离苦海。（若是他愿意的话，他即可在那一生证得阿罗汉果。）但是他是一个具有大悲心的伟人，为了圆满所有的波罗蜜以便得以解救苦难的众生脱离苦海，他愿意在生死轮回中多受苦长达四阿僧祗与十万大劫的漫长时间。

方法善巧智： 这是对行布施、持戒等善行的方法善巧智，以使它们成为成就正等正觉的管道与助力。发心修菩萨道者必须只抱着唯一的目标，即是成就正等正觉，而以此心全心全意地投入修习布施、持戒等善法。他不可祈求投生天界等福报，因为这些事实上是导致生死轮回之苦的原因。他只可以以涅盘为最终的目标。方法善巧智即是能令他只视正等正觉为唯一的成果之智慧。

上述之大悲心与方法善巧智即是修习波罗蜜和成佛的根基。发心修菩萨道者应该先致力于具备这两个基本条件。只有具足这两个基本条件的布施、持戒等波罗蜜才是真正的波罗蜜。

第二篇：为何称为波罗蜜？

有个疑问可能会生起，即是：为何布施、持戒等十种素质被称为波罗蜜（pāramī）？

答案是： pāramī在巴利文是parama和ī的组合。Parama的意思是「至上」，而在此被用以代表菩萨，因为：

  1. 他们具有超凡的素质，例如布施、持戒等，因而在众生之中他们是最高尚的。
  2. 他们修习与护持这些特别的素质，例如布施、持戒等。
  3. 他们的作为有如以这些特质来吸引其它的众生。
  4. 他们以最热诚的方式来化除他人的烦恼。
  5. 他们只是朝向正等正觉这唯一的目标。
  6. 他们以观照今世而得知来世去到何方。
  7. 他们以无可匹比的方式来修习这些特质，有如它们已根深蒂固地深埋在他们的心流里。
  8. 他们排除与消灭所有威胁他们的烦恼。

因此，菩萨被称为“parama”。

菩萨无可匹比地具备了布施、持戒等特别素质。因此才有「此人是菩萨，他是parama──至上的人。」的声称与知识出现。因此布施、持戒等特质被称为“pāramī”（波罗蜜）。

再者，只有菩萨才能以无可匹比的方式来修习布施、持戒等诸善法。由此，这些善法被称为波罗蜜（pāramī），意思是菩萨的责任（paramānaṃ kammaṃ pāramī），或是菩萨的财富（paramānaṃ ayaṃ pāramī）。

第三篇：有多少个波罗蜜？

Dānaṃ silañ ca nekkhamaṃ, paññā vīriyena pañcamaṃ, khantī saccaṃ’ adhiṭṭhānaṃ, mett’upekkhā ti te dasa.

波罗蜜有十个，即：布施、持戒、出离、智慧、精进、忍辱、真实、决意、慈与舍。

第四篇：波罗蜜的次序如何排列？

有五种排列的方式：

  1. 真实发生的次序（pavattikkama）。
  2. 去除的次序（pahānakkama）。
  3. 修习的次序（paṭipattikkama）。
  4. 生命界的次序（bhūmikkama）。
  5. 佛陀教法的次序（desanākkama）。

（一）真实发生的次序：例如怀孕。根据经典的记载。 “Paṭhamam kalalaṃ hoti, kalalā hoti abbudaṃ…”胎生生物的第一阶段的生命是七天的液体形态（卵黄，kalala），第二阶段是七天的泡沫形态（abbuda），第三阶段是肉团形态（pesi）等。

这种依据事物真正如何连贯性发生的次序之教法称为真实发生的次序。

（二）去除的次序：例如去除烦恼的次序。根据经典的记载：“Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā…” 有些不善法是在第一圣道（magga）中被去除，有些不善法是在其它三个较高的圣道中被去除。

这种依据去除不善法的步骤之教法被称为去除的次序。

（三）修习的次序：例如修习七清净的次序。第一阶段的修习是戒清净；第二阶段是心清净；第三阶段是见清净；第四阶段是度疑清净；第五阶段是道非道智见清净；第六阶段是行道智见清净；第七阶段是智见清净。清净之层次必须照此次序进行。这种依据修习的次第之教法被称为修习的次序。

（四）生命界的次序：第一层次的教法是属于欲界（kāmāvacara），接着是色界（rūpāvacara），再接着是无色界（arūpāvacara）。依此排列之教法被称为生命界的次序。

（五）佛陀教法的次序：除了上述四种排列法，第五种是佛陀基于某些特别的原因而排列的教法。例如五蕴之色、受、想、行与识。这种排列法被称为佛陀教法的次序。

对于前四个排列法，每一个次序都有固定的原因。因为怀孕的阶段是真的依照固定的次序而发生；不善法的确是依照固定的次序被去除；七清净的确是依照固定的次第修习；生命界的确是如此排列。但是有关第五种排列法，佛陀是基于特别的原因而采取特定的排式，以符合个别的佛法，例如五蕴（khandhā）、十二处（āyatana）等。

关于波罗蜜这一章，它并不是采取真实发生、去除、修习与生命界的次序排列，而是根据第五个方式，即是基于特别原因的佛陀教法的次序（desanākkama）。

你可能会问：为何佛陀采取特别的排式来教布施、持戒、出离等波罗蜜，而不是其它的排式？

答案是： 当须弥陀隐士第一次被授记为菩萨之后，他就观察必须修习什么波罗蜜，而他所发现的波罗蜜是依据一个特定的次序排列，因此他也依照这个次序去修习。在他开悟之后，他也依照同样地次序来教波罗蜜。

进一步的解释：在十波罗蜜之中，布施特别有助于持戒，即使是一个没有道德修养的人（在他的儿子受戒出家时作为一个施主），也很可能毫无困难地持戒。而且修习布施是比较容易的。（虽然某人可能会觉得难以持戒，但是却觉得行布施很容易。）由此，布施波罗蜜被排在第一位。

只有以持戒为根基的布施才是最有效益的，因此持戒排在接下来的位置，即是第二个。

只有以出离为根基的持戒才是最有效益的，因此持戒后的下一个波罗蜜即是出离。

以此类推，出离基于智慧；智慧基于精进；精进基于忍辱；忍辱基于真实；真实基于决意；决意基于慈；慈基于舍，才是最有效益的。因此教完慈后即教舍。

只有以大悲心为根基的舍才是最有益的。而菩萨这个大伟人早已具备了大悲心这基本条件。

有关大悲心与舍的问题

你可能会问：身为一位具有大悲心的菩萨，为何会以舍心（平等、不分别）来看待众生呢？

有些导师说：「菩萨并不是在任何时候及每一个事件中都以舍心对待众生，他只是在有必要时才如此做。」

其它导师说： 「他们并没有以舍心看待众生，而是以舍心看待众生所做的恶事（对事不对人）。因此大悲心与舍波罗蜜并没有对立。」

波罗蜜排列法的其它解说

(1) 最先举出的是布施：

  1. 因为它是一切众生所共有，即使是普通人也有能力行布施。
  2. 因为它的成果比不上持戒等。
  3. 因为它最易于修习。

(2) 在布施之后举出持戒：

  1. 因为持戒可以净化施者与受者。
  2. 因为教完为他人提供服务之后（例如布施），佛陀希望教众生不去伤害他人（例如不杀生）。
  3. 因为布施是积极的行动，而持戒是戒禁的修习。佛陀为了在教积极行动（即布施）之后，即教戒禁的修习。
  4. 因为布施带来财富，而持戒则导致投生到人间或天界。佛陀为了在教完如何获得财富之后，即教如何获得来世投生为人或天神。

(3) 在持戒之后即举出出离：

  1. 因为通过出离，持戒可以达到圆满。
  2. 为了在解说身语的善行（持戒）之后，再指出心的善行（出离[45]）。
  3. 因为持戒清净的人较易于证得禅那（jhāna），即达到舍离欲乐。
  4. 因为持戒可去除身语的恶业，由此而获得身语的「加行清净」（payogasuddhi）。通过出离则可去除心的烦恼，由此潜在的常见（sassatadiṭṭhi）与断见（uccheda-diṭṭhi）这两种邪见可被去除；另外他也通过观智（vipassanāñāṇa）与自业智（kammassakatāñāṇa，自己所造的业是属于自己的） 而获得了意清净（asaya-suddhi）。而佛陀希望在教完身与口精进之清净之后，即教意清净（通过出离而达到的清净）。
  5. 为了解说只有在通过持戒去除违犯性的烦恼[46]（vitikkamakilesa）之后，才有可能通过出离来去除困扰性的烦恼（pariyutthanakilesa）。

(4) 在出离之后即举出智慧：

  1. 因为出离缘于智慧而获得圆满与净化。
  2. 为了解释没有禅那即无智慧可得，因为它是慧的近因，而慧是定的现起。
  3. 为了在解说定力的基本原因（即出离）之后，再指出舍心的基本原因（即智慧）。
  4. 为了解说只有不断地为世人的利益着想（出离），行善之方法善巧智才可能显现出来。

(5) 在智慧之后即举出精进：

  1. 因为智慧必须具备精进力才能发挥其作用。
  2. 为了在解说洞察究竟法之空与无我实相的智慧之后，再指出为众生之利益而付出的精进力之非凡德行。
  3. 为了在解说舍心的原因之后，再指出奉献的原因。
  4. 为了在解说先具足小心地思考与分析之后，再作出的持恒与精进才会有特出效益。

(6) 在精进之后即举出忍辱：

  1. 因为忍辱通过精进而达到圆满（只有充满精进力的人才能忍受所面对的种种苦难。）
  2. 为了解说精进是忍辱的庄严（一个因无能而表现出忍气吞声之人并不值得敬仰，而一个充满精进力之人，即使是在优势之中也表现出他的忍耐力与涵养）。
  3. 为了在解说精进力的原因之后，再指出定力的原因（由于过多精进力而产生的散乱“uddhacca”可以 通过「法忍观想法」“Dhammanijjhanakkhanti”而得以去除）。
  4. 为了解说只有充满精进力的人才能持恒（只有具备无量忍辱心之人才不会散乱烦躁，而能时时刻刻皆在行善。）
  5. 为了解说当某人在具有正念地努力为他人之福利而奉献时，祈求回报的贪欲心是不能生起的。
  6. 为了解说即使菩萨在尽力为他人之福利而奉献时遭受到恶劣的对待与折磨，他也难忍能忍地忍受它。

(7) 在忍辱之后即举出真实：

一、因为具备真实的忍辱才会长久，没有真实时，忍 辱就不复存在。

二、因为在教完如何忍受他人加诸己身的痛苦与折磨 之后，佛陀欲解说菩萨如何实践他所立下援助众 生的誓愿，甚至对恶人以德报怨。

[在被授记时，菩萨发愿渡脱一切众生。果真如其坚定之决意，他甚至对伤害他的人也以德报怨。例如《大迦比本生经》（Mahākapi Jātaka）中记载，在那一世生为猴子的菩萨为了救出一个掉在深坑里的婆罗门而费尽了全身的力气，过后疲乏与毫无戒心地躺在那人身上睡着了。那个心肠恶毒的婆罗门醒来后，竟然想把救他一命的猴子作为食物充饥。而毫无感恩心地以石头击打那猴子的头。然而，菩萨不但毫无一丝瞋恨地默默忍受头上的伤痛，而且继续帮那人脱离野兽的威胁。通过在树上跳跃，它以滴血的方式为那人指出一条走出森林之路。]

三、为了解说具有忍辱的菩萨是绝不放弃只说真实话 的修行，即使是被他人错误与丑化地形容他时。

四、因为佛陀要在解说无我观法之后，再解说法忍观 想法[47]（Dhammanijjhanakkhanti）。

(8) 在真实之后即举出决意：

  1. 因为真实通过决意而达到圆满。对于一个决意只说真实话的人，即使在受到生命威胁时也绝不动摇。
  2. 为了在解说真实之后，指出菩萨对自己的誓愿的坚决与不动摇之责任感。
  3. 为了解说只有已了解有关波罗蜜之人才有能力修习与圆满波罗蜜。而已了解真谛（如实知见诸法）的人才能决意地修习诸波罗蜜，在面对种种对抗力时也毫不犹豫地圆满它们。

(9) 在决意之后即举出慈：

  1. 因为慈心有助于生起决意为他人之福利而奉献。
  2. 为了在解说决意行善之后，指出如何才能真正地为他人带来福利。（决意修习波罗蜜的菩萨的心时常安住于慈爱。）
  3. 因为只有已具备坚决与不动摇之决意于为众生的福利奉献时，菩萨才能以慈心平稳地实践他的悲愿。

(10) 在慈之后即举出舍：

  1. 因为舍净化慈。（只修慈而不修舍是可能被戴上慈心面具的欲欲欺骗的。）
  2. 为了指出如何在助人反受他人伤害时保持舍心。（菩萨带着慈爱的心为众生之福利而奉献，他也保持一个平稳的心，原谅众生对他所做出的一切伤害。）
  3. 在解说如何修习慈心后，再指出如何修习从慈心中更上一层的舍心。
  4. 为了指出菩萨对祝福他的人也能保持平稳舍心之非凡修养。

我们的导师世尊即以上述的适当次序解说十波罗蜜，是本着开示的原则，而不是随便与错乱的排列。

第五篇：什么是波罗蜜的相、

作用、现起与近因？

首先我们先解释何谓相、作用、现起与近因。之后我们再讨论十波罗蜜的定义、涵义和它们共同与个别的相、作用、现起与近因。

只有通过直接观照每一个究竟名法（paramatha-nāma）和色法（paramatha-rūpa）之相、作用、现起与近因，才有可能证得超越我见（atta-diṭṭhi）的智慧。同样地，只有在了解十波罗蜜共同与个别的相、作用、现起和近因之后，我们才会对它们有明确的认识。因此，经典常对波罗蜜做出这四方面的解释。

相（lakkhaṇa）：注疏提供的定义是： “Sāmaññaṃ vā sabhāvo vā, dhammānaṃ lakkhaṇaṃ mataṃ.”

相有两种：

  1. 共相（sāmañña）是共有的；
  2. 特相或自性相（sabhāva）是某一法特有的特别素质，而不与他法共有。

[例如色法中的地大（paṭhavī）有两种相；即是：

  1. 无常、苦、无我；
  2. 硬。

其中(a)是与其它三大（水、火、风）共有的共相，而(b)硬则是地大专有的特相，而不与其它三大共有。

作用（rasa）：也作味。注疏提供的定义是： “kiccaṃ vā tassa sampatti, rasoti paridīpaye.”

作用有两种：

  1. 执行作用（kicca rasa）是实行的作用；
  2. 成就作用（sampatti rasa）是获得成果的作用。

现起[48]（pacupaṭṭhāna）：注疏提供的定义是：“phalaṃ va paccupaṭṭhānam-upaṭṭhānākāropi vā.”

当人们对某法（心之目标）深入观照时，在他的心中会呈现出：一、有关那法的本质；二、有关它的作用；三、有关它的原因；四、有关它的成果。现起是指有关法的本质、作用、原因或成果，当中任何一个呈现在他心中。

近因（padaṭṭhāna，也作足处）：注疏提供的定义是： “Asannakāraṇaṃ yaṃ tu, padaṭṭhānanti taṃ mataṃ.”──「导致某个究竟法生起的最接近原因。」

那么，十波罗蜜的上述四个素质是什么呢？答案是：首先这十波罗蜜皆共有：

  1. 援助众生为相。
  2. 提供援助给众生为执行作用，或不犹豫地修习波罗蜜为成就作用。
  3. 现起是呈现在修行者心中，希望他人获得福利之本质，或佛果。
  4. 近因是大悲心与方法善巧智。

以下是个别波罗蜜的定义与专有的相、作用、现起与近因。

  1. 布施波罗蜜（dāna）是以大悲心与方法善巧智为基础的舍思，是愿舍弃自己本身和所拥有的身外物给他人的舍思。（思的巴利文是cetanā，是一个心所法，业力即是由它产生。）
  2. 它的相是舍弃。
  3. 作用是消灭对布施之物的执着。
  4. 现起是呈现在修行者心中的不执着，或是获得财富与投生至善界。
  5. 近因是可供布施之物，因为只有它存在时，布施才可能发生。

只有在透彻地明了这四个共有与四个专有的素质之后，才是真正地认识了布施波罗蜜。如此则能明确地掌握到布施是具有舍弃相的行为；同时它有消灭使施者执着布施之物的贪欲的作用；也有不执着或获得财富与善界的现起；而其近因则是可供布施之物。对其他波罗蜜也应当能够如此掌握。

  1. 持戒波罗蜜（sīla）是以大悲心与方法善巧智为基础的善身语业。根据论藏的定义则是离心所（viratī cetasika）与实行当行之善的思心所（cetanā）。
  2. 它的相是不让身与口为恶，而保持它们行善；它的另一个相是作为一切善业的基础。
  3. 作用是防止道德沦落（即防止造三种恶身业与四种恶语业），它也有帮助获得无瑕疵、无可批评的完美道德之作用。
  4. 现起是身与语的清净。
  5. 近因是惭（hirī，羞于为恶）与愧（ottapa，害怕为恶）。
  6. 出离波罗蜜（nekkhamma）是以大悲心与方法善巧智为基础的出离心识（viññāṇa）与心所（cetasika）。出离是指在感受到「欲乐目标」或「事欲」（vatthukāma）、「烦恼欲」（kilesakāma）与其它生命界的不圆满之后所生起的舍弃欲界之愿。
  7. 它的相是舍弃欲欲（对欲乐的欲求）与欲界。
  8. 作用是看透欲乐与生命的不圆满。
  9. 现起是远离欲欲与欲界。
  10. 近因是悚惧智（samvegañāṇa）。
  11. 智慧波罗蜜（paññā）是以大悲心与方法善巧智为基础的透视诸法之共相与特相的心所。
  12. 它的相是透视诸法之实相，或是毫无错误地观照目标的共相与特相，有如一个熟练的射手一箭即射中红心。
  13. 作用是有如灯般照明其目标（驱除掩盖事物之本质的黑暗愚痴，moha）。
  14. 现起是不混乱，有如向导为迷失在森林中的旅人引路，或是对目标不再愚痴的成就。
  15. 近因是定力或四圣谛。
  16. 精进波罗蜜（vīriya）是以大悲心与方法善巧智为基础，而为众生之福利所付出的身与心之努力。
  17. 它的相是奋斗（吃得苦）。
  18. 作用是支持与提升跟精进同时生起的素质，令它们不会在行善的努力上松弛下来。
  19. 现起是对抗有损害善业的昏沉、无心力。
  20. 近因是悚惧智（samvegañāṇa），或八精进事（vīriyarambavatthu）。

 

（悚惧智是对生、老、病、死、轮回、恶道的危险之惧怕而形成的智慧。）

八精进事：八个助长精进的因素，两个关于维修工作；两个关于远游；两个关于生病和两个关于食物。

两个关于维修的因素：

  1. 某人可作此想：「我需要修补袈裟。那时我将难以全心全意地投入于世尊的教导。我必须在还未修补之前更努力修行。」
  2. 在修补之后，他想「我刚完成修补工作，修补时我不能专注于世尊的教导，现在我应更努力修行来补救这损失。」

两个有关远游的因素：

  1. 他想：「我必须远行，在旅途上是难以专注于佛陀的教导的。我必须在远行之前更努力修行。」
  2. 远游之后，他想：「我刚完成远行，远行时我不能专注于佛陀的教导，现在我应更努力修行来补救损失。」

两个有关生病的因素：

  1. 刚生小病时，他想：「我感到不适，这病可能会变得更严重。我必须在它还未变得更糟之前努力修行。」
  2. 复原之后，他想：「我刚刚病好，它任何时候都可能再来。我必须在旧病未复发之前努力修行。」

两个有关食物的因素：

  1. 当得不到足够的食物时，他想：「刚才托钵只得到一点食物，吃得少可保持身轻体健不昏沉，我应即刻努力修行。」
  2. 当获得足够的食物时，他想：「充足的食物给我精力修行，我应即刻开始努力。」

以上是八个激起精进力的因素，与这八个因素对立的是八懈怠事（kusītavatthu），即：

当某人需要做维修工作时，他想：「这将使我感到疲倦，我应在未修补之前先好好睡上一觉。」当他有远行时也作此想。当稍微感到不适时，他即埋怨身体虚弱而去睡大觉；当吃得饱时他只管打瞌睡，因为肚子太重了。当修补完毕或刚远行回来，或是刚病好，或吃不饱，他就发牢骚，说：「我很累，我要休息。」如此，愚痴的人为自己多找借口而不努力修习善法。

八精进与八懈怠事记载在《长部‧巴帝迦品‧僧吉帝经》（Dīgha Nikāya, Pāthikavagga, Sangīti Sutta）里。

  1. 忍辱波罗蜜（khanti）是以大悲心与方法善巧智为基础，而忍受他人恶待自己的忍耐力。（根据论藏则是在忍耐的时候生起以无瞋为主的心所与心识。）
  2. 它的相是耐心地忍受。
  3. 作用是克服喜欢与厌恶的事物的影响力。[对于无忍耐心的人，在遇到喜欢的事物时贪欲即生起；遇到厌恶的事物时则不喜欢或生气。如此，他已被可喜与不可喜的事物打败。具有忍耐心的人在面对贪和瞋时能够稳立不倒与不受影响。因此忍辱足以克服任何感官的目标（六尘）的影响力，包括可喜与不可喜的事物。]
  4. 现起是耐心地接受可喜与不可喜的事物，或是不与它们对抗。
  5. 近因是如实知见诸法（看清事物的本来面目）。
  6. 真实波罗蜜（sacca）是以大悲心与方法善巧智为基础，而只说实话及言而有信。[根据论藏则是离心所（viratī-cetasika），或思心所（cetanā-cetasika）或是慧心所（paññā-cetasika），这有视情况而定。]
  7. 它的相是诚实不欺的言语。
  8. 作用是指明事实。
  9. 现起是圣洁、美妙。
  10. 近因是身、语、意的清净（诚实）。
  11. 决意波罗蜜（adhiṭṭhāna）是以大悲心与方法善巧智为基础、行善毫不动摇之决心。[根据论藏则是下定决心时所生起的心识与心所。]

一、它的相是修习波罗蜜、舍离（cāga）、善行（cariya） 之不动摇决心。

二、作用是克服与菩萨行对立的恶法。

三、现起是修习菩萨行之坚贞不移。

四、近因是菩萨行（波罗蜜、舍离、善行）。

  1. 慈波罗蜜（mettā）是以大悲心与方法善巧智为基础、为众生之福利与快乐所做的奉献。根据论藏则是无瞋心所，adosacetasika。
  2. 它的相是希望众生富有与快乐。
  3. 作用是为众生的福利而努力，或消除九个瞋恨的因素。
  4. 现起是平静、友善。
  5. 近因是视众生可接受的一面。（若视众生为不可接受，慈心是不可能生起的。）
  6. 舍波罗蜜（upekkhā）是以大悲心与方法善巧智为基础，对一切可喜与不可喜之法采取平衡与不分别的态度，舍弃爱与恨。[根据论藏则是中舍性心所。]

一、它的相是对爱与恨采取中立的位置。

二、作用是减轻爱与恨。

三、现起是减轻爱与恨。

四、近因是自业智（众生是自己所造的业之主人）。

以上每一个波罗蜜的解释皆有「以大悲心与方法善巧智为基础」这一个合格标准。这两个基本素质时时刻刻皆存在于菩萨的心流中，而只有以它们为基础的布施、持戒等才是真正的波罗蜜。

第六篇：什么是波罗蜜的基本条件？

简短的说，它们是：

  1. 至上愿（abhinīhāra）；
  2. 大悲心与方法善巧智；
  3. 四佛地（Buddhabhūmi）；
  4. 十六种内心气质（ajjhāsaya）；
  5. 省察智（paccavekkaṇañāṇa）：观察不布施等的坏处和布施等的好处；
  6. 十五种行（carana）、五种神通（abhiññā）及它们的组成部份。

至上愿

至上（abhi）是指正等正觉。愿（nīhāra），是指朝向，或意向；由此至上愿即是愿得正等正觉。

在第一次被授记成为菩萨时，修行者必须具备八个条件，即：

  1. 他必须是人；
  2. 必须是男人；
  3. 修行已圆满至可在那世成为阿罗汉；
  4. 遇见在世的佛陀；
  5. 出家；他必须出家为比丘或是一位相信业报的修行者；
  6. 圣洁成就；他必须拥有四禅八定与五神通；
  7. 增上行；极强的诚意，不惜为佛而牺牲自己的性命；
  8. 极深之欲；极强的善欲，不畏艰难地去成就佛果。

当具备以上八个条件时，至上愿才有生起的条件。其时，菩萨即会不必受任何人指点之下如此思惟（如须弥陀隐士）：

「当我脱离苦海之后，我必须渡脱众生；当我得以解脱娑婆世界之锁后，我必须渡脱众生；当我成功克服六根后，我当教导众生克服它们；当我消灭内心烦恼之烈火后，我必须去平静众生有如在火中燃烧之心；当我证得涅盘最美妙的寂静后，我当与众生分享此乐；当我消灭自己的三种生死轮回之火[49]后，我当消灭焚烧众生之火；当我清除自己的烦恼之后，我当使众生获得清净；当我证得四圣谛之后，我当把它教给众生。（简而言之，我当为成佛而奋斗，再去解救众生。）

（没有具足八条件的这类思惟并不是至上愿。）

如此，成佛之愿这大善心（mahākusalacitta）及其心所则连续不断与强烈地生起。这发愿成佛的大善心与心所即是至上愿，也是十波罗蜜的基础。

事实上，只有至上愿生起之后，他才能被佛陀授记为菩萨。被授记之后，「波罗蜜思择智」即会顺序发生，再决意修习诸波罗蜜至圆满。

至上愿的相是内心倾向于正等正觉；作用是发愿成佛与希望成佛之后解救众生，让他们得证涅盘；现起是菩萨行的根本条件；近因是大悲心（或是主要的辅助条件已达到圆满。有关方面过后将会讨论。）。

至上愿的目标是不可思议的佛果与无边世界众生的福利，因此是波罗蜜、舍离（cāga）、善行（cariya）这些菩萨行的基础，也是拥有无比力量的最崇高善法。

简短地分析此特别力量：

在至上愿生起的那一刻，菩萨即已准备好进入「大菩提乘行道」（mahābodhiyāna-paṭipatti）。他已肯定将在未来成佛。在至上愿生起之后，这一切已是不退转的了，因此他被称为菩萨。（当一个人还未具备至上愿时，他还不配被称为菩萨。）

从那一刻开始，菩萨完全倾向于成就正等正觉。而其修习波罗蜜、舍离与善行的力量也已具备。

由于须弥陀隐士已具备至上愿，因此他可以准确无误地以「波罗蜜思择智」（pāramī-pavicayañāṇa）来观察全部的波罗蜜。这是他不需要导师的帮助而自己获得的智慧，因此也称为「自生智」（sayambhūñāṇa），也是正等正觉的预兆。在明确无误地省察十波罗蜜之后，他再以四阿僧祇与十万大劫的时间去修习以达到圆满。

至上愿有：

  1. 四缘（paccaya）；
  2. 四因（hetu）；
  3. 四力（bala）。

(a) 四缘（远的因素）是：

  1. 当发愿修菩萨道之伟人亲眼目睹佛陀显现神通之后，他想：「正等正觉具有非凡的力量，佛陀在证得它之后变得如此超凡、美妙与拥有不可思议的力量。」亲眼得见佛陀的力量之后，他的心已倾向于正等正觉。
  2. 虽然没有亲眼见到世尊的非凡力量，但是他从他人之处听到：「世尊拥有如此如此的威神力。」听后，他的心也已倾向于正等正觉。
  3. 虽然没有亲见或耳闻世尊之威神力，他学到有关佛陀的威神力之经典。学后，他的心已倾向于正等正觉。
  4. 虽然没有亲见或耳闻世尊之威神力，也没有学到有关佛陀威神力的经典，但他本身已具备非常圣洁的倾向，所以他想：「我将护持佛陀的传承、血统、传统与正法。」由于这对法至高的敬仰（Dhammagaru），他也倾向于正等正觉。

(b) 四因（近的、直接的因素）是：

  1. 这伟人具有为过去佛做出增上行（adhikāra）之特别善业为亲依止（upanissaya）。
  2. 他自然地拥有悲悯的性格，而愿意不惜牺牲自己的生命去减轻众生之苦。
  3. 他具有持恒之精进力，足以使他长期奋斗至成就佛果，不会因为轮回之苦与为众生的福利奉献之艰难而生退心。
  4. 他乐于跟劝他人离恶行善之善知识结交为友。

在以上四因之中，拥有亲依止是指他曾当着过去佛面前（经典并没有记载需要多少尊佛），在心中默念与亲口发愿修菩萨道，他一直倾向于正等正觉与为众生之福利而奉献。

由于他具备此亲依止，他在某些方面与那些未来将成为辟支佛或弟子的人有很明显的差别，即是：

  1. 五根（indriya）；
  2. 为众生福利的修行；
  3. 助人之善巧与辨别善恶智（thānāthāna-kosalla-ñāṇa）。

 

（从以上三个素质，可以推断菩萨在过去佛前曾种下特别的善业。）

有关亲近善知识这一点，善知识是指具备八个素质的人，即是信、戒、多闻、出离、精进、念、定与慧。

具备了信，善知识对世尊之正等正觉及自业果报有充份的信心。由于此信念，他绝不放弃为众生图福利之愿，而此愿是成就正等正觉的基本原因。

具备了戒，尊敬他的众生感到他很亲切。

具备了多闻，他时常开示为众生带来福利与快乐的深奥道理。

具备了出离，他少欲知足，不执着于五根（感官）的享受，而保持超越的态度。

具备了精进，他时常为提升众生之福利而奋斗。

具备了正念，他从不忽略修善。

具备了定力，他的心不散乱而专注。

具备了智慧，他能如实知见诸法。

善知识以正念分析善业与恶业之果报；通过智慧他真正地明了什么是对众生有益与有害的；他以定力保持稳定的心；通过精进力，他使众生远离有害的事物，再引导他们努力不懈地向善。

如此菩萨亲近与依靠具备这八种素质的善知识，而努力地加强自己的亲依止。通过持续的努力，他获得了洁净的智慧与非常清净的身语业，由此他具备了四力。不久之后，他将具备被授记之八条件，再无畏与明确地发至上愿，如此他成为真正的菩萨。

自此以后，除了正等正觉他再无其它愿望。他已成为一个圣洁的人，成佛已是肯定且不可退转的成果。

(c) 四力是：

  1. 内力（ajjhattikabala）：[单凭自身之能力与对法至高的敬仰（Dhamma gārava，上述之第四缘）而极度倾向于正等正觉（三藐三菩提）。]他自力更生、具有惭心（羞于造恶），再运用此内力，菩萨发愿证得佛果，修习诸波罗蜜，直至最终证得正等正觉。
  2. 外力（bāhirabala）：[凭借外力，上述之前三缘，他极度倾向于正等正觉。]运用此外来之力，再加以自尊与自信：「我是具有能力证得佛果之人。」菩萨发愿证得佛果，修习诸波罗蜜，直至最终证得正等正觉。
  3. 亲依止力（upanissayabala）：[凭借上述四因的第一项而极度倾向于正等正觉。]他具有敏锐的根、拥有正念的自然清净，再运用此力，菩萨发愿证得佛果，修习诸波罗蜜，直至最终证得正等正觉。
  4. 精进力（payogabala，加行力）：[具备了足够证得正等正觉的正确精进力，他持续不断地累积助缘与善行。]运用此身语清净与不断修善之力，菩萨发愿证得佛果，修习诸波罗蜜，直至最终证得正等正觉。

具备了此四缘、四因与四力，而后在修至有如须弥陀修行者的阶段，他将具足被授记为菩萨之八个条件。具足此八条件之后，他将生起发至上愿的大善心与心所：「我将毫不懈怠地致力修行以成就佛果与解救众生。」这大善之至上愿是为十波罗蜜的根本条件。

四大奇迹

自从至上愿生起之后，圣洁的菩萨即拥有了四大奇迹的素质：

  1. 他对每一界的众生皆培育慈心，视他们为亲生孩子般，然而却不受世俗感情污染。
  2. 他的倾向与精进力已转向为众生谋求福利与快乐。
  3. 他潜在的佛陀之素质已日渐增长与成熟。
  4. 由于菩萨拥有至善与仁爱之流、快乐的泉源，他成为应供（值得接受最好的供养），值得被众生致以最高的恭敬，是世间的无上福田。

大悲心与方法善巧智

有如大善之至上愿，大悲心与方法善巧智也是十波罗蜜的根本条件。（这两个条件在前面已讨论过。）通过它们，菩萨得以持续不断地为众生谋求福利与快乐，而无视自身的利益。虽然修菩萨道是非常艰难且非常人所能办到，但是他却不以为苦。

由于他具有大悲心与方法善巧智，那些对他有信心、恭敬，或只见到、忆念他的众生皆可获得福利与快乐。

进一步的解释：菩萨通过智慧证得正等正觉，而通过大悲心执行佛陀的任务。他通过智慧得以脱离苦海，而通过大悲心去解救众生。他通过智慧对苦感到厌倦，而通过大悲心视苦为乐致力于解救众生。他通过智慧发愿证得涅盘，而通过大悲心在娑婆世界中轮回。

如此，大悲心与智慧在多方面是有益的，它们不单只是波罗蜜的基础，也是发菩萨愿的根本条件。

四佛地

有如至上愿、大悲心与方法善巧智，以下之四佛地也是波罗蜜的根本条件：

  1. 精进（ussāha）：这是修习波罗蜜、舍离与善行的精进力。
  2. 上智（ummaṅya）：即是方法善巧智。
  3. 决意（avatthāna）：这是对修菩萨道不可动摇之决心。
  4. 善行（hitacariya）：即是培育慈悲心。

这四个因素名为四佛地，因为它们利于成就正等正觉。

十六种内心气质

（内心气质即是倾向或性格，它影响人的个性之形成，基本上有两种，即是善与恶。）有十六种善的内心气质，即是倾向于出离（nekkhammajjhāsaya）、隐居（pavivekajjhāsaya）、无贪（alobhajjhāsaya）、无瞋（adosajjhāsaya）、无痴（amohajjhāsaya）、解脱（nissaranajjhāsaya）及每一个波罗蜜。

由于强烈的出离倾向，菩萨看透欲乐与在家生活的危险；由于强烈的隐居倾向，他看透群体与社交生活的危险；由于强烈的无贪、无瞋与无痴倾向，他看透贪、瞋、痴的危险；由于强烈的解脱倾向，他看透各生命界的危险。若不能看到贪、瞋、痴等的危险，也无强烈的无贪、无瞋、无痴等倾向，他是不可能修得什么波罗蜜的。因此无贪等六种倾向是波罗蜜的根本条件。

同样地，十个对波罗蜜的倾向也是波罗蜜的根本条件。布施倾向是看到它的对立法（即：不布施）的危险之后所强化的无贪所造成的坚定不移之倾向于布施。

由于强烈的无贪倾向，菩萨看透其对立法自私的危险，因此努力修习布施；由于强烈的持戒倾向，他看透无道德的危险，因此努力修习持戒。对于其它波罗蜜也是如此。

在这里必须特别注意的是：与出离对立的倾向是欲乐与在家生活；与智慧对立的是愚痴和疑；与精进对立的是懈怠；与忍辱对立的是无忍和瞋；与真实对立的是妄语；与决意对立的是犹豫不决（不够坚定于行善）；与慈对立的是瞋恨；与舍对立的是屈从世事的兴衰变迁。

由于强烈的舍倾向，菩萨看透其对立法（即是屈从世事的兴衰变迁）的危险，因此努力修习舍波罗蜜。如此，对十波罗蜜的倾向也是波罗蜜的根本条件。

省察智

──观察不布施等的坏处和布施等的好处

省察不修十波罗蜜的坏处与修十波罗蜜的好处之省察智也是波罗蜜的根本条件。

（发心修菩萨道者应详细地研究这一篇。）

一、深入地省察布施波罗蜜

「私人财物如地、金、银、牛、水牛与男女奴仆等和自己的妻儿将为执着的主人带来灾害，因为这些是五欲的目标，许多人都在垂涎；他（它）们会被五敌（水、火、王、贼和敌人）所抢或消灭；他（它）们导致争吵；他（它）们不是实在的；为了争取与保护他（它）们则必须骚扰或侵袭他人；失去他（它）们则带来极度的痛苦；由于执着而满怀自私的人死后则很可能投生恶道，因此财物与妻儿为物主带来多种的伤害，给掉与舍弃他（它）们是唯一开脱至快乐的途径。」

菩萨如此地省察与修习正念，以免怠于行布施。

每当恳求者来讨时，他如此省察：「他是我亲近的朋友，向我吐露自己的秘密；他在指示我如何通过布施把死不带去的财物带到来世；这世间有如被死亡之火焚烧的火宅，他是帮我把财物带往安全处的好朋友；他就有如一个绝妙的藏室，可好好地保存我的财物，以免被烧毁；他是我最要好的朋友，通过给与我布施的机会，他已在帮我获取最杰出与艰难的成就，那即是佛地」。

他也应如此省察：「这人在给我行至善的机会，我不可错失此良机。」「生命终有结束的一天，我应该不求而给，何况人家亲自来求我。」「强烈倾向于布施的菩萨四处寻访欲接受布施之人，而现在由于我的福报，竟然有乞求者亲自来接受我的布施。」「虽然接受财物的是受施之人，然而我才是真正的受惠者。」「我应利益众生如利益我自己。」「若无人来接受我的布施，我怎么能修习布施波罗蜜？」「我应该只为了给与乞求者而赚取与累积财物。」「何时他们才能不请自来地给我机会行布施？」「我如何才能亲切地对待受施者，而他们又如何才能变得对我友善？」「如何才能在布施之时与之后充满喜悦？」「如何才能使受施者到来？」「又如何培育倾向于布施？」「如何才能获知他们的心思，而无须请教地提供他们所需之物？」「当我有东西可供布施而又有人愿意接受时，若我没有布施的话，这将是我极大的错误与损失。」「如何才能布施我的生命与肢体给与乞求它们的人？」

他如此不断地培育布施的倾向。

「有如回力捧（kīṭaka[50]）般飞回投掷者，善报也一样地回到不祈求回报的施者。」如此地省察，他培育了不祈求任何成果之心而行布施。（在此成果是指天界或人间的快乐，而不是指佛果。）

布施时的内心态度

当受施者是亲近的人时，他愉快地想：「亲近的人来向我讨东西。」若施者是中立的人（不亲近也不厌恶），他愉快地想：「做了布施之后，我将获得他的友情。」若施者是个厌恶的人时，他特别愉快地想：「我的敌人来向我讨东西，布施之后他将成为我亲近的朋友。」

因此，他必须如同对待亲近的人一样，具有慈悲心地布施给中立与厌恶的人。

当陷入极大的困境时

若发心修菩萨道者发现由于长久以来受到贪欲的影响，而对某物起了执着，他应省察：「你这好人，在发愿修菩萨道时，你不是说愿意奉献自己的生命与所修得的善业以援助众生吗？执着身外物就有如大象在冲凉[51]，因此你不该执着任何东西。就有如一棵可作药的树，需要根的人可以取走它的根；任何需要树皮、干、枝、木心、叶、花、果的人皆可任取所需。虽然被摘取了根、皮等，药树不会因此而受影响，不会想：『他们夺取了我的东西。』」

菩萨也如此省察：「为众生之福利而极力奋斗的我，即使对非常微小的坏念头都不可放纵，而应善用这充满痛苦与不净的身体。内在（身体）与外在（身外）的四大皆逃不过坏灭，内外的四大根本没有什么差别。在无此差别之下，若执着身体而想：「这是我的，这就是我，这是我自己」，这只是愚痴的展现（sammoha vijambhita）。因此，有如对待身外物一般，我无须顾虑自己的手、脚、眼、肉和血，而准备好舍弃全身地想：『让任何需要那一部份的人取走它吧！』」

如此省察之后，他不再对自己的生命与肢体有任何顾虑，而肯为了觉悟而舍弃它们，因此他的身、语、意就很容易获得净化与提升。菩萨如此净化自己的身、语、意业之后，即拥有了分辨善恶的智慧，因此，他成为一个真正能够给与众生越来越多的物施（vatthudāna）、无畏施（abhayadāna）与法施（dhammadāna）的人。

（以上即是菩萨对布施波罗蜜的深入省察。）

二、深入地省察持戒波罗蜜

「戒律是甘露法水，能洗净连恒河之水也洗不清的内心烦恼。戒律是良药，能医连檀香木等也治不好的贪婪之火。它是智者的庄严，并不与凡人的服饰如项链、皇冠、耳环等相同。

它是一种天然的香，香味广播四方，而且适于任何情况；它是一个具有吸引力的卓越咒语（vasikaraṇa mantam），能获得王室与婆罗门等的贵族、天神与梵天的尊敬与顶礼。它是修证禅那与神通的方便，也是通向涅盘大城的大道，也是三类觉悟（正等正觉、辟支菩提、弟子菩提）的根基。由于它实现持戒者的所有愿望，因此它比愿望宝石（cintamani）与宝树（kappa rukkha）更优越。」我们应该如此地省察持戒的素质。

[注疏介绍《火蕴譬喻经》（Aggikkhandhapama Sutta）作为省察不持戒的害处。以下是《增支部‧七集‧火蕴譬喻经》（Aṅguttara Nikāya, Sattaka Nipāta, Aggikkhandhopama Sutta）的摘要。]

一时佛与众比丘在憍萨罗国（Kosala）游方，在某处看到一堆烈火。佛陀即离开那条路，走到一棵树下，坐在阿难陀尊者以袈裟为他准备好的座位上。过后佛陀问众比丘：

  1. 诸比丘，是那一者比较好，是坐下抱着一团烈火好呢，还是坐着抱着一位身体柔软、触觉美妙的少女？

众比丘（无知）地回答说抱着少女会比较好。

佛陀即解释对不持戒的人来说，抱着烈火是比较好的，因为这只会让他痛苦一生，然而抱着少女将导致他们投生恶道。

过后佛陀再问众比丘：

  1. 是给一个强壮的人折磨、鞭打双脚至皮、肉、骨都破裂与粉碎比较好呢，还是乐受信徒的顶礼比较好？
  2. 是给一个强壮的人以尖利的矛刺穿胸膛比较好，还是接受信徒的顶礼比较好？
  3. 是给一个强壮的人以一块烧得火红的铁片紧捆全身比较好，还是穿用信徒布施的袈裟比较好？
  4. 是给一支烧得火红的器具拉开嘴巴，再投入一粒烧得火红的铁球以烧掉从口唇、口腔、舌头、喉、胃与肠至肛门的全部内脏比较好，还是食用信徒布施的食物比较好？
  5. 是给一个强壮的人紧抓头肩，再强压下去坐或躺在一个烧得火红的铁床比较好，还是用信徒布施的床比较好？
  6. 是头上脚下地给一个强壮的人抓着，再抛进一大锅烧得火滚的铁里比较好，还是住在信徒布施的寺院里比较好？

对于较后的六个问题，众比丘也给予有如第一题（无知）的答案。而佛陀的解释也有如第一题，即：对于不持戒的人，双足给人撕裂、打碎或胸给利矛刺穿等是比较好的，因为他们将只受苦一世。反之，若乐受信徒的顶礼、接受信徒的顶礼等，将会导致他们投生恶道，在漫长的日子里遭受极端的痛苦。

佛陀以下面的话结束这一次的开示：

「为了带给布施的信徒最大的利益，和使自己在僧团里的生活有益，比丘必须致力于三学[52]（sikkhā）；希望带给自己与他人福利的比丘必须时时刻刻保持正念与精进。」

开示结束时，六十位不持戒律的比丘当场口吐热血；六十位犯了轻戒的比丘则即刻还俗；六十位持戒清净的比丘则证得阿罗汉果位。

我们必须继续如下地省察持戒的性质：

「持戒清净的人欢喜地想，我做了一件毫无错误的善业，它保护我得以不受伤害。」他不会受到自责与智者责备的烦恼，对他来说惩罚与投生恶道是不可能的事。智者称赞他说：「这是一个有德行的人，他跟没有道德的人不一样，因为他是绝对无悔的。」

持戒是安全的基础，因为它是正念的根本原因，而且带来众多的利益，例如：避免失去财产等。而且它能去除不善业，因此它是我们幸福与快乐的最主要来源。

即使一个出身低微的人，当他具有道德时，也会受到出身高贵的王族与婆罗门等的尊敬与顶礼。因此持戒的成就是优于高贵的出身。

道德的财富超越了外在的财富，因为它不会受五敌威胁。它将跟随我们到来世，带来极大的利益，也是修定与慧的基础。

即使所谓的世界统治者也控制不了自己的心，而只有持好戒律的人可以控制自己的心（cittissariya），因此持戒优于国王的权力等。

有道德的人在生时获得优越的素质。

道德甚至比生命更可贵，就有如佛陀所说的：「一天有道德的生活远比一百年无道德的日子来得好。」而且若活着时并没有什么道德，那跟死了并没有什么差别。

由于有道德的人甚至会受到敌人的敬仰，也由于他不会受到老、病与恶运所征服，因此他的德行超越了外表的美丽。由于它是天界与涅盘之乐的基础，因此它远比世界上最好的楼阁与皇宫更可贵，也远比最高阶级的国王、王子与大将军等更高贵。

持戒也比关怀你的幸福的亲戚朋友们来得更好，因为它真正带给你福利与益处，而且是紧随着你去到来世。

戒律有如一位特别的保镖，保护这难以看护的躯体，甚至能防止军队、毒药、咒语与魔法的危害。

当你省察：「持戒充满了无可计数的品德」，你不圆满的戒律将会变得圆满，或不清净的戒律将会变得清净。

如果由于过去所累积的力量，与持戒对立的反感等法不时生起，发心修菩萨道者应如此省察：

「你不是下定决心要证得阿罗汉道智（arahatta-maggañāṇa）与正等正觉的吗？若你的戒行有缺陷，你根本连世俗的事都不会有成就，更别说是出世间的事。你发愿欲证得的正等正觉是最高的成就。由于持戒是正等正觉的根基，你的戒行必需具有很高的素质。因此你应该是一个热爱戒律的人。」

再者，为了解救众生，你需要教他们佛法，教他们观照无常、苦与无我三相；你也需要帮助五根未成熟的人达到五根成熟，即是信根、精进根、念根、定根与慧根。给错医法的医生是不可信任的，同样地，人们也不能信赖没有道德的人之言论。如此这般地省察，若要成为一个值得信任的人，你必须有清净的戒行，这样才能解救众生，帮助他们达到五根成熟。

而且，只有在我拥有禅那等特别素质之后，我才能有能力帮助他人，以及圆满智慧等波罗蜜。若没有清净的戒行，是不可能获得禅那等特别素质。因此你必须自然地已具备清净的戒行。如此省察之后，菩萨就很认真地致力于清净他的戒行。

（以上是对持戒波罗蜜的深入省察。）

三、深入地省察出离波罗蜜

菩萨必须省察在家生活的缺点，即是被对妻子儿女们的责任所约束。反之，应该省察比丘生活的好处，即有如天空般广阔自由，而不受不必要的责任所约束。

《中部‧苦蕴经》提到，我们必须谨记欲乐目标带来的是比较多的忧虑与悲痛，而不是快乐的事实。认清在追求欲乐目标时，必须经历热、冷、蚊子、苍蝇、风、烈日、爬虫类、跳蚤、昆虫等所带来的苦难。认清在努力追求欲乐目标遇到失败时所带来的失落、伤痛与烦躁。认清在获得它们之后，又会担心与忧虑是否能够保护它们不受五敌的损害。认清只是为了追求欲乐目标而展开的恶战所带来的极度痛苦。认清因为欲念而造恶的人将在现世面对三十二种严重的果报（kamma-karaṇa）。认清来世投生四恶道时将面对的极恐怖的苦楚。

（以上是对出离波罗蜜的深入省察。）

四、深入地省察智慧波罗蜜

「没有了智慧，布施等一切波罗蜜则不清净，布施之思、持戒之思等则不能执行应有的作用。」我们应如此省察智慧的素质。

「没有生命，这身体则失去重要性，不能正常运作。没了心识，眼、耳等根门则不能执行各自的作用，如看、听等。同样地，没有了智慧，信根、精进根等就不能有效地运作。因此智慧是圆满布施等波罗蜜的主要因素。」

智能如何帮助圆满其它波罗蜜？

（一）由于时常保持张开的慧眼，因此菩萨在布施肢体与内脏的时候，也能不赞扬自己或贬低他人。他有如（前述）的伟大药树，毫无恶意地奉献自己，不论在过去、现在、未来都时常充满欢喜。

只有在拥有智慧时，你才能具有方法善巧智地做布施、惠益他人，而只有这样的布施才是真正的波罗蜜。（若没有智慧，人们则易以自己的利益为出发点来行布施，这类为自己的利益而行的布施就有如进行投资来获取利益。）

（二）没有具备智慧的戒行可能是充满贪念、瞋心等的，难以达到清净，更别指望它成为正等正觉的基础。

（三）只有具备智慧的人才能观察到在家生活的害处与出家生活的好处、欲乐的害处与禅那的好处、生死轮回的害处与涅盘的好处。如此的观察之后，他走向无家的生活、培育禅那及朝向证悟涅盘。他也能帮助他人出家与培育禅那和朝向证悟涅盘。

（四）没有智慧的精进是错误的努力，它无助于达到所期望的目标。（比起错误的精进，完全不努力是来得更好的。）当具备了智慧，它就成为正精进，得以达到目标。

（五）只有具备智慧的人才能有耐心地忍受他人的折辱。对于没有智慧的人，他人的恶待往往激起他与忍辱相反的不善心，如瞋恨等。对于智者，折辱只是在帮助他培育忍辱，以及提升它到更高的层次。

（六）只有具备智慧的人才能如实地明了三种真实，即是真实戒、真实语、真实智，以及它们的起因与相对因素。在透彻地明了它们之后（通过去除应去除的和培育应该培育之法），他有能力帮助他人走上圣道。

（七）以慧力滋养自己之后，智者得以成就禅定。基于很有定力的心，他有能力发下不动摇的决心去圆满一切波罗蜜。

（八）只有具备智慧的人才能对三种不同的人持有不变的慈心，而不分别他们为亲近、中立或敌对的。

（九）只有通过智慧才能对生命中的（好与坏等）起落保持舍心而不受影响。

我们应该如此省察智慧的素质，知道它是清净波罗蜜的原因。

再者，菩萨应如此反省：「没有智慧是不可能有正见的，没有正见就不可能有清净的戒行，没有清净戒就不可能有正定。如果没有正定，想为自己带来福利也不可能，更别说去帮他人。因此，为了他人的福利而修行，你应该认真努力地培育智慧。」

由于智慧的力量，菩萨才得以成就四住处[53]，以四摄法[54]利益众生，帮他们继续走在解脱道上，以使他们五根达到成熟。

同样地，由于智慧的力量，他勤于观照究竟法，如五蕴、根门等，才得以如实地了解生死轮回与它的止息。他致力于提升自己的布施波罗蜜等善行至最高境界，也致力于证悟道果。因此，他致力于圆满与成就菩萨行。

如此省察智慧的各种素质之后，他持续不断地培育智慧波罗蜜。

（以上是对慧波罗蜜的深入省察。）

五、深入地省察精进波罗蜜

即使是可预见其成果的世间事，若不努力的话也不可能成功达到目的。反之，一个精进而毫不气馁的人是无事不可成就的。我们应该如此省察：「缺乏精进力的人根本连去开始把众生从生死轮回的漩涡中解救出来也不能。一个具有中等精进力的人会开始这项工作，但是却中途而废。只有具备最上等精进力的人才能不顾自身的利益地完成这项工作，证得正等正觉。」

再者，缺少了足够的精进力，即使发愿成为阿罗汉或辟支佛的人也解救不了自己，不能证悟涅盘。那么，若缺少了足够的精进力，发心修菩萨道者又如何能够解救众生？

无量的贪、瞋等烦恼就有如醉象般难以控制，而由这些烦恼所造成的业力就有如死刑执行者正在高举利刀，就要把我们处死；四恶道的门永远为我们的恶业开着；恶友时常围绕着我们，鼓励我们为恶，因此把我们送到四恶道。愚痴的凡人的本性是易于服从这些恶友的不良劝告，因此，我们必须远离这些爱诡辩的恶友，因为这些诡辩的人时常提出错误与不理智的论点，说道：「若解脱生死是实有的话，我们应该可以不付出努力而自动获得它。」只有通过精进力才能远离这些错误的言论。

或者：「若能够依靠自己的能力证得佛果，像我这般高等的人又有什么精进的难题呢？」

应该如此省察精进的素质。

（以上是对精进波罗蜜的深入省察。）

六、深入地省察忍辱波罗蜜

「忍辱可以去除对抗所有美德的瞋恨心，也是善者培育种种美德的万灵工具。它是领导众生的菩萨之服饰；是沙门与婆罗门的力量；是一道扑灭怒火的流水；是中和恶人无礼之毒的神咒；是已成功摄受五根的非常者的自然本性与态度。」

「忍辱之素质如海深，也有如海洋的大浪停止之地，即海岸。它有如直透天界与梵天界的云梯，也有如一切美德皆聚在一起的圣殿。它是身、语、意的至高清净。」我们应该如此的省察忍辱的素质。

再者，我们必须如此省察以不断地培育忍辱：「若不紧握带来平静与安宁的忍辱，众生就会追求伤害自身的恶业，后果是他们在今生及来世皆要受苦。」

「虽然我是真的被他人折辱而受苦，然而起因却是在我自己，因为此苦是以我的身体为田，以他人的作为为种子。」

「我的忍辱是还清苦债的方法。」

「若没有做坏事的人，我又怎么可能修持忍辱波罗蜜？」

「虽然此人现在折辱我，但是过去他也曾经惠益过我。」

「他的恶行是我修持忍辱的因，因此它对我有益。」

「众生就有如我的亲生孩子们，一位智者又怎么可以对自己做错事的孩子生气呢？」

「他折辱我是因为他已被愤怒之魔控制了，我应该帮他驱除这只魔鬼。」

「我也是这带来痛苦的恶行的原因之一。（因为若我不存在的话，这件事就不会发生。）

「是名色法在为恶，是名色法受折辱，这两组名色法在此刻已消逝。那么是谁在生谁的气呢？瞋恨是不应该生起的。」

「究竟法都是无我的，并没有造恶者，也没有受折辱的人。」如此省察之后，他不断地培育忍辱。

若是由于长期以来的习气，对折磨而生的怒气继续控制他的心，发心修菩萨道者应该如此省察：「忍辱是对治折辱的修行。」

「带给我痛苦的折辱是一个激起我的信心的因素（因为苦是信心的亲依止缘），也是一个感受世间苦与不圆满的因素。」

「眼等五根门会遇到各种不同的目标是自然的，包括可喜与不可喜的，若想不会遇到不喜欢的目标是不可能的事。」

「由于服从瞋恨的命令，他已因愤怒而精神狂乱。向这种人报复又有什么用呢？」

「佛陀视众生为自己的亲生孩子。因此，发愿修菩萨道的我不可为他们而灰心与生气。」

「若折辱我的人是具有戒行等圣洁的美德，我应该省察：『我不可对这有德行的人生气。』」

「若折辱我的人没有戒行等圣洁的美德，我应该省察：『我应该对你怀有大悲心。』」

「瞋恨使我的美德与名誉受损。」

「对他生气使我将看来丑恶，令我不得安眠等[55]。而这些是我的敌人所期望与感到高兴的。」

「瞋恨是个强敌，它带来许多危害及破坏一切成就。」

「具有忍辱的人没有仇敌。」

「造恶者会因其恶行而在未来遭受痛苦。只要我能忍辱，我就不会和他一样遭受痛苦。」

「若我以忍辱克制瞋恨，我将克服我那成为怒火之奴的敌人。」

「我不可为了瞋恨而放弃忍辱这一个圣洁的美德。」

「身为一个具有戒行等圣洁美德的人，我怎么可以让排斥这些美德的污染趁着生气而生起？而且缺少了这些美德，我又怎能援助众生与证得佛果。」

「只有具备了忍辱，我们才不会受到外物干扰，而心才有定力。只有具备了定力，我们才能观到诸行（saṅkhara，有为法）是无常与苦的，诸法（有为法与无为法）是无我的，涅盘是无为法，是不死的等等，而佛性是不可思议与具有无边的力量。」

通过观照而培育了「随顺忍」（anulomika khanti），他了解：「他们是无我的自然现象，根据各自的因缘而生灭。他们不从何处来，也不到何处去。他们并不是一个永恒的个体，也没有一个主宰这些现象的主人。（因为根本就是无我的。）」得以如此如实知见之后，他们明了自己不是「我」的住所。如此省察之后，菩萨不动摇与不退转地朝向目的地，肯定会获得正等正觉。

（以上是对忍辱波罗蜜的深入省察。）

七、深入地省察真实波罗蜜

应该如此省察真实波罗蜜：

「没有真实就不可能拥有戒行等美德，因为不真实就根本不会依愿实行。」

「当不守真实时，全部的恶行也跟着而来。」

「不时时刻刻皆说真实话的人在今生也不会受到他人信任，在每个来世，他的话也无人肯接受。」

「只有具备了真实，我们才能培育戒行等美德。」

「只有以真实作为基础，我们才能净化与成就圣洁的美德，譬如波罗蜜、舍离与善行。因此，在对各种现象保持真实之下，我们才能实行波罗蜜、舍离与善行的作用。而成就菩萨行。」

（以上是对真实波罗蜜的深入的省察。）

八、深入地省察决意波罗蜜

「若无不动摇的决意修习布施波罗蜜等善行，在遇到敌对的吝啬、不道德等烦恼时，我们就不能再坚定与平稳地行善。若不能坚定与平稳，我们即不能善巧与勇猛地行善。缺少了善巧与勇猛，就不能成就正等正觉的先决条件，即布施波罗蜜等。」

「只有对修习布施波罗蜜等善行持有不动摇的心，在遇到敌对的吝啬、不道德等烦恼时，才能继续坚定与平稳地行善。若能保持坚定与平稳，即能善巧与勇猛地行善。唯有如此才能成就正等正觉的先决条件，即布施波罗蜜等。」我们应该如此省察决意的素质。

（以上是对决意波罗蜜的深入省察。）

九、深入地省察慈波罗蜜

「一个很爱自己、时常都为自己的利益着想（自私）的人，若对他人没有慈心，不想去利益他人，那他在今生与来世都不会有成就。那么，一个想要帮助众生证得涅盘之乐的菩萨又该具备多少的慈心呢？只有对众生孕育了无量慈心，菩萨才能帮助众生证得涅盘之乐。」

「我希望在成佛之后能够帮助众生获得出世间之乐──涅盘，因此现在我必须开始希望他们能够获得世间的成就。」

「若我在心里也不能为众生的福利着想，何时才能从身语的行为上去帮助他们获得福利？」

「我现在对众生怀有慈心，未来他们将得以分享我所遗下之法，成为法的继承人与同伴。」

「没有这些众生，就没了修习波罗蜜的条件。因此他们提供了成就佛陀种种德行之条件。他们是一块良田，适于播下善业的种子，是最好修善的场所，是一个值得尊敬的特别地点。如此我们更应该对众生怀有慈心。」

我们也可如此省察慈的素质：

「悲心是导向佛果的第一与最重要的根本修行。因为菩萨乐于毫无分别地为众生提供福利与快乐（慈），所以他为众生除苦的心念（悲）也已根深蒂固而有非常的力量。因此我们必须培育对众生的慈心，也即是悲心的基础。」

（以上是对慈波罗蜜的深入省察。）

十、深入地省察舍波罗蜜

「若没有舍心，他人的污辱与折磨可能会干扰与动摇我的心。心不平稳就不能修善，譬如布施等成佛的先决条件。」

「若不培育舍心，而只是对众生培育慈爱，那是不可能净化诸波罗蜜的。」

「没有舍心，就不能把善业与善果导向提升众生的福利。」

「菩萨对所施之物与受者是不含分别心的。没有舍心就不可能做到这一点。」

「若不具备舍心，我们难以不顾虑生命与肢体的危险地修持净戒。」

「只有以舍心克服了不喜于善行及克服乐于感官享受之后，我们才会有出离心的力量。」

「只有以智舍（ñāṇupekkhā）才能正确地省察诸波罗蜜的作用。」

「没有舍心，过多的精进力将导致不能修禅。」

「只有具备了舍心才能专注于忍辱。」

「由于舍心，我们才会真诚。」

「由于对生命中的起起落落保持舍心，我们对修习波罗蜜的决意才能坚定不移。」

「只有舍心才能不顾他人的折辱，这样才能长久住于慈心。」

如此修习诸波罗蜜，保持不动摇的决心去圆满与成就它们。只有具备了舍心才可能办得到这点。

我们应该如此省察舍波罗蜜。

（以上是对舍波罗蜜的深入省察。）

因此省察不修十波罗蜜的坏处与修十波罗蜜的好处之省察智也是诸波罗蜜的根本条件。

十五种行、五神通及它们的组成部份

有如上述的省察智，十五种行、五神通及它们的组成部份也是波罗蜜的根本条件。

十五种行是：

  1. 持戒（sīlasamvara）。
  2. 以正念摄受六根门（indriyesu guttadvarata），即眼、耳、鼻、舌、身、意，以便恶行不会生起。
  3. 知足于食（bhojanamattannuta）。
  4. 在一天二十四小时里的六个部份，即上午、中午、下午、初夜、中夜与后夜，只用中夜的时间睡觉，其它五段时间皆以两种姿势来修禅，即是坐禅与行禅。

五至十一、七种美德，即：信、念、对造恶的羞耻心（惭）、对造恶的恐惧心（愧）、勤学、精进 与慧。

十二至十五、四禅（初、第二、第三与第四禅）。

在这十五种行之中，前四个的组成部份是十三头陀支[56]（dhutaṅga）及少欲知足等美德。

善法的七种美德的组成部份是：

  1. 信：
  2. 佛随念（Buddhānussati）；
  3. 法随念（Dhammānussati）；
  4. 僧随念（Sanghānussati）；
  5. 戒随念（sīlānussati）；
  6. 舍随念（cāgānussati，此舍是指舍离或布施）；
  7. 天随念（devatānussati，即是以天人为证，而随念自己的信、戒、勤学、舍离与慧）；
  8. 寂静随念（upasamānussati），即随念涅盘的素质；
  9. 远离无信之人（lukhapuggala parivajjana）；
  10. 亲近具有信心与亲切的人（siniddhapuggala）；
  11. 省察能激发信心之法（pasādanīya dhamma paccavekkhanā）；

十一、时时刻刻都倾向于提升信心（tadadhimuttatā）。

  1. 念：

一、正念与明觉于七种动作，即前进、后退等；

二、远离粗心与无正念的人；

三、亲近有正念的人；

四、时时刻刻都倾向于提升正念。

（c-d）惭与愧：

一、省察恶法的危险；

二、省察投生恶道的危险；

三、省察善法的支持性、援助性；

四、远离无惭愧心的人；

五、亲近有惭愧心的人；

六、时时刻刻都倾向于提升惭愧心。

  1. 勤学：

一、过去对学习所付出的努力；

二、不断地学习与探索；

三、亲近与修习善法；

四、学习无可责备的知识；

五、成熟的五根，即信、精进、念、定与慧；

六、远离烦恼；

七、远离无知的人；

八、亲近博学者；

九、时时刻刻都倾向于增广知识。

  1. 精进：

一、省察投生恶道的危险；

二、省察努力精进的益处；

三、省察跟随智者（佛陀等）所行之道的益处；

四、以勤修佛法来尊敬供养食物的施主；

五、省察神圣的善法遗产；

六、省察我们的导师──即佛陀的无上素质；

七、省察我们的特出传承，即是佛陀的后代；

八、省察我们佛法上的同伴的圣洁德行；

九、远离懒人；

十、亲近精进的人；

十一、时时刻刻都倾向于提升精进力。

  1. 慧：
  2. 重复地观照五蕴、六根、四大等；
  3. 保持体内与体外皆清洁；
  4. 时常保持信与慧平衡，精进与定的平衡，有如一句格言：

「过多的信导致太过热忱；

过多的慧导致狡滑；

过多的精进导致烦躁散乱；

过多的定导致心昏沉；

但是绝不会有过多的念。」

  1. 远离愚痴的人；
  2. 亲近智者；
  3. 省察有关微细的目标（譬如五蕴等）之广泛与深奥的智慧；
  4. 时时刻刻都倾向于培育智慧。
  5. 四个禅那的组成部份是：

一、（上述）始于持戒的十五种行的首四个；

二、止禅；

三、禅那的五自在。

通过十五种行与五神通，则可以获得加行清净、意清净。通过加行清净，我们做了无畏施给众生。而通过意清净，我们就会行物施。通过两种清净，我们就可以做法施。

如此，我们可以了解十五种行与五神通如何是诸波罗蜜的根本条件。

第七篇：什么是污染波罗蜜的因素？

对于这个问题：「什么是污染波罗蜜的因素？」，它的答案是：由于渴爱、我慢与邪见，而以为诸波罗蜜是「我的」、「我」与「我自己」，这些就是污染波罗蜜的原因。

对污染每一个波罗蜜的因素更精确的答案如下：

  1. 对布施之物之间有分别心，与对受者之间有分别心便污染了布施波罗蜜。（在修习布施波罗蜜时，无论菩萨有什么东西，他都毫无分别心地给与任何一个来讨取的人。他不应该对布施之物的品质作此想：「这个太差，不好拿去布施。这个太好了，不能拿去布施。」他也不应对受者作此想：「这是个没有道德的人，我不可以布施给他。」这分别心污染了布施波罗蜜。）
  2. 对不同的生物与不同的时候有分别心即污染了持戒波罗蜜。（在修习持戒波罗蜜时，不应该对生物与时间有分别心地想：「我只须对某某生物持不杀生戒，对其他众生我可以不持戒。我只须在某个时候持戒，其它时候我可以不持戒。」这种分别心导致持戒波罗蜜不清净。）
  3. 认为两种欲[57]与三界生命是快乐的，而认为欲与生命的止息是苦的；这些是污染出离波罗蜜的原因。
  4. 错误地认为有「我」与「我的」是污染智慧波罗蜜的原因。
  5. 软弱无力的心带来昏沉与散乱是污染精进波罗蜜的原因。
  6. 分别自己与他人（我的人和他的人）的心是污染忍辱波罗蜜的原因。
  7. 没有看到、没有听到、没有触到与不知道的说是有看到、听到、触到与知道。反之，有看到、听到、触到与知道的却说没有看到、没有听到、没有触到与不知道；这些都是污染真实波罗蜜的原因。
  8. 认为波罗蜜、舍离与善行诸菩提资粮是无益的，反而认为与它们对立的恶法是有益的；这些是污染决意波罗蜜的原因。
  9. 分别谁人对自己有恩与否（谁是友善与不友善的）是污染慈波罗蜜的原因。
  10. 分别所遇到的感官目标为可喜与不可喜的心是污染舍波罗蜜的原因。

第八篇：什么是净化波罗蜜的因素？

对于这个问题：「什么是净化波罗蜜的因素？」，它的答案是：不被渴爱、我慢与邪见污染破坏，以及（有如上述的）无分别心是净化波罗蜜的因素。

因此，只有不受渴爱、我慢、邪见与分别心污染的波罗蜜才是清净的。

第九篇：什么是波罗蜜的对立因素？

对于这个问题：「什么是波罗蜜的对立因素？」，答案是：概括来说，一切烦恼与恶法皆是波罗蜜的对立因素。

深入的探讨：执着布施之物和自私跟布施波罗蜜对立。身、语、意恶行跟持戒波罗蜜对立。取乐于欲乐目标、烦恼欲与生命跟出离波罗蜜对立。愚痴跟智慧对立。前述的八懈怠事跟精进波罗蜜对立。由于贪或瞋而不能忍受可喜与不可喜的目标跟忍辱波罗蜜对立。没有如实地说出真相跟真实波罗蜜对立。无能力去克服那些与波罗蜜对立的恶法是决意波罗蜜的对立因素。九个导致瞋恨的原因是慈波罗蜜的对立因素。不中立地看待可喜与不可喜的目标是舍波罗蜜的对立因素。

更深入的探讨：

  1. 对布施之物起执着（贪）、对受者起反感（瞋）和对布施与其善果的愚痴（痴）都是布施波罗蜜的对立因素，因为只有在无贪、无瞋、无痴时才能成就布施。
  2. 十恶业是持戒波罗蜜的对立因素，因为只有在身语意远离邪恶时才能成就戒行。
  3. 出离是远离欲乐、远离恶待他人与远离自我折磨的圣行。因此沉迷在欲乐（贪）、恶待他人（瞋）与自我折磨（痴）是出离波罗蜜的对立因素。
  4. 贪瞋痴导致众生盲目，反之，智慧令盲目的众生复明。因此，这导致众生盲目的三恶法是智慧波罗蜜的对立因素。
  5. 由于贪欲，我们对行善退缩不前；由于瞋恨，我们无能建立善行；由于愚痴，我们不能正确地努力。只有通过精进我们才能行善，建立起善行与朝向正确的方向去努力。因此，贪瞋痴三恶法是精进波罗蜜的对立因素。
  6. 只有具备了忍辱，我们才能对治对可喜的目标起贪欲的倾向，对治对不可喜的目标起瞋恨的倾向，以及能够观察到无我与空的本质。因此，令人不能观察诸法无我与空之本质的贪瞋痴是忍辱波罗蜜的对立的因素。
  7. 缺少了真实，我们就可能在接受人的善待时被贪欲误导，以及在受到他人折辱时被瞋恨误导，因此在这种情况之下失去了真实。只有具备了真实，我们才能在面对优与劣的情况之下不会因为贪而有所偏差，也不会被瞋与痴阻碍真实的显现。因此这贪瞋痴三恶法是真实波罗蜜的对立因素。
  8. 具备了决意，我们得以克服生命中的苦、乐、起、落，以及保持不动摇的心去圆满诸波罗蜜。因此令人不能克服生命中的起落的贪瞋痴是决意波罗蜜的对立因素。
  9. 培育慈心可以克服五盖（提升精神道的阻碍[58]），因此这三个构成障碍的贪瞋痴恶法是慈波罗蜜的对立因素。
  10. 没有舍心将不能停止与消灭对可喜目标之贪婪和对不可喜目标之憎恨（反感），我们也无法以平等心去看待它们。只有具备了舍心，我们才能做到这一点。因此这三恶法是舍波罗蜜的对立因素。

第十篇：什么是修习波罗蜜之

详细与深入的方法？

对于这问题：「如何去圆满波罗蜜？菩萨又是怎样修习波罗蜜的？」，其答案如下：

关于布施波罗蜜

为了众生的利益，菩萨以多种方法圆满布施波罗蜜：致力为众生谋求福利、舍弃自己的肢体与生命、防止将发生在他们身上的危险、给予他们佛法的指导等。

详细的答案是：布施有三种，即：一、物施；二、无畏施；三、法施。

一、物施

物施又可分为两种，即（i）内物施和（ii）外物施。（根据经藏的列举法）可以布施的外物有十种：食物、饮品、衣服、交通工具、香水、花与药膏、座位、床、住所和点灯的物品。这些物品可以再分为更多种，譬如食物可以分为硬食、软食等。

同样地，（根据论藏的列举法）物品可以依据六尘（六所缘）的分法分为六种，即可视物、声音等。这些六尘的物品又可以再分为许多种类，譬如可视物可以是蓝的、黄的等等。

同样地，物品可以分为许多无生命的种类，譬如宝石、金、银、珍珠、珊瑚、稻田、其它适于耕种的地、公园、花园等。而有生命的则可以分为女奴、男奴、牛等。因此有许多可以布施的东西。

如何行外物施？

当菩萨行外物施时，他布施所需之物给需要的人。当他知道某人需要某物时，即使是那人不讨，他也会布施。若他人来讨，他会布施得更多。当行布施时，他毫无条件地实行。

当有足够的物品，他就给每一个人足够的份量。若物品不足时，他则平均分配。

这里有一项须注意的特点：在行布施时，他不布施会带来坏处的物品，譬如武器、毒药与麻醉物。他也不布施没有益处且导致懈怠、忽视与嬉戏的玩乐物。

对于病人，他不布施不适当的食物与饮品，他只布施适当与适量的物品。

同样地，当有人向他讨时，他给在家人适合在家人的物品；给比丘适合比丘的物品。（他不给在家人比丘所用的东西，反之也是如此。）布施时，他不会给亲近的父母亲、亲戚、朋友、同事、孩子们、妻子、仆人及工人带来麻烦。

答应了给优等的东西，他不会给劣等的东西。布施时，他不会期望利益、尊敬、名誉或回报。除了正等正觉之外，他不会期望投生善界、富有之类的善报。他行布施的唯一愿望即是证得正等正觉。

布施时，他不会厌恶受者或所施之物。甚至对于辱骂他的受者，他也绝不以无礼的态度（不会像在倒垃圾般）或恼怒地行布施。他时常具有悲心、尊敬与平静地行布施。行布施时，他绝不相信吵闹的欢呼是吉祥事，而是坚定地对因果有信心。

布施时，他不会令受者自认卑下及须向他致敬，也不会有误导或导致分裂的动机。他只以一颗非常平静的心行布施。布施时，他绝不用粗言恶语，或骄傲地撅嘴，或愁眉不展，而只用爱语、面带笑容及心平和宁静。

每当对某物生起太强的执着或贪欲时，可能是因为它的优等品质，或是因为长期为个人所用，或是自己对有价值与特出的物品有贪欲的性格，菩萨会清楚地觉察此贪念，以及很快地去除它，然后去寻找受者，直到遇到受者与布施了那物品为止。

假设他即将食用一餐只够一人份量的食物时，有人来到向他讨取，在这种情况之下，菩萨会毫不犹豫与尊敬有礼地布施全部给那人，就有如我们的菩萨身为阿吉帝[59]（Akitti）时所做的一样。

当有人向他讨他的孩子、妻子、奴仆等时，首先会向他的孩子、妻子等解释所建议的布施，只有在他们同意时，他才把这些乐于帮他圆满波罗蜜的人送给他人。但是若知道向他讨取的是非人（例如夜叉、阿修罗等），那他就不会行此布施。

同样地，他绝不会把国家送给为人民带来危害与痛苦的人，而只送给会正当地保护人民的有德之士。这就是行外物施的方法。

如何行内物施？

菩萨有两种行内物施的方式：

  1. 布施全身：有如为了衣食而卖身为奴去服侍他人的人，菩萨甚至做出献身捐躯地服务众生，完全不期求欲乐或投生到善界，只是希望为众生带来至上的福利与快乐，以及把布施波罗蜜圆满至最高境界。
  2. 布施四肢与器官：他毫不犹豫地布施自己的四肢与器官（譬如手、脚、眼等）给与需要的人。有如布施外物一般，他绝不执着于自己的四肢与器官，也不会有一丝的心不甘情不愿。

两个目的

在舍弃自己的四肢、器官与全身时，菩萨有两个目的：

  1. 成全受者的心愿与让他获得所需。
  2. 通过慷慨与不执着地布施而获得修习波罗蜜的善巧。菩萨在布施全身或任何器官（内物施）时，就有如在行慈善时布施外物一般，想道：「通过这样的布施，我肯定会证得正等正觉。」

在布施时，他只给对受者有益之物。若知道来讨取的是欲伤害他的魔王或他的兵卒，菩萨就不会布施身体或器官，而作此想：「别做这对他们毫无结果的布施。」同样地，他也不布施身体或器官给受魔王魔兵所控制的人与精神不正常的人。除此之外，在其它人向他讨取时，他会即刻布施，因为做这类布施的机会是非常稀有的。

二、无畏施

当众生面临国王、盗贼、大火、敌人、野兽、龙、夜叉、阿修罗等的危害时，菩萨就会布施无畏予他们，保护与解救他们，甚至不惜舍却自己的生命。

三、法施

法施是指以一颗无贪、无瞋、无痴与清净的心，毫不模棱两可地教导真实法。

对于一个有很强的善念想要成为弟子（阿罗汉）的人，菩萨将会向他开示三归依、持戒、防护诸根、知足于食、修习正念、七善法、修止禅与观禅、七清净、四道智、三明、六神通、四无碍解智与弟子菩提，即阿罗汉果。

他详细地阐述以上诸法的素质而做法施，协助尚未建立三归依、持戒等之人建立这些德行。协助已建立这些德行之人更进一步地提升与净化它们。

同样地，对于那些发愿成为辟支佛与圆满佛之人，菩萨向他们详细地解说十波罗蜜的相、作用等，而行法布施。他也详细地阐述菩萨三个阶段的荣誉，即修习波罗蜜时、成佛时及执行佛陀的任务时。他帮助他人建立足以证得辟支佛果与佛果的修行，协助已建立的进一步提升与净化。

根据经藏列举法之十种外物施

关于外物施，当菩萨布施外物时，他作此想：「通过此物施，希望我能帮助众生获得长寿、美丽、快乐、体力、聪明与至上的阿罗汉果。」

同样地，他布施饮品以减轻众生贪婪的饥渴。

他布施衣服以获得金黄色的皮肤和惭愧的庄严。他布施交通工具以获得神通与涅盘之乐。他布施香水以获得无比戒行之清香。他布施花与药膏以获得佛陀的威神力。他布施座位以获得菩提树下的金刚座。他布施床以获得佛陀之睡，即进入第四禅。根据一句格言：「向左躺是贪欲之睡，向右躺是狮子之睡，仰躺是饿鬼之睡，进入第四禅是佛陀之睡。」他布施供旅客休息之房舍等住所，以成为众生的归依处。他布施灯以获得五眼[60]。

各种布施及所施之物

他布施颜色（rūpadāna）以获得身光。此身光经常照亮佛陀周围八十腕尺方圆之地，即使是在新月、云盖满天空时的半夜里，而且是在黑暗的密林中，它也明亮如常。他布施声（saddadāna）以获得梵天之声。他布施味道以成为一个众生可亲之人。他布施触觉以获得佛之柔和性（Buddha sukhumālatā）。他布施药以获得无岁无死的涅盘。他布施自由给奴仆以获得正法之乐。他布施自己的孩子以便众生成为他圣生（出家）的孩子。他布施妻子（例如马蒂王后[61]）以成为世界之尊。他布施十种珍宝（例如金、宝石、珍珠、珊瑚等）以获得三十二大人相。他布施种种装饰品以获得八十种好。他布施财产以获得正法宝藏。他布施国家以成为法之王。他布施花园、水池与公园以获得禅那、解脱、定力、道与果。他布施双足给与需要的人，以便能够以具有吉祥轮之相的双足走向菩提树。他布施双手，因为他希望得以伸出正法的双手去帮助众生渡过四大瀑流[62]，他布施耳、鼻等以获得信根等。他布施眼睛以获得普眼（samantacakkhu），即是一切知智。他布施肉与血，想道：「愿我的身体时刻为众生带来福利与快乐，即使是我在看、听、省思帮助自己的时候。愿它成为帮助世界之物。」他布施头，身体最高的部份，以成为世间至上之人。

在行布施时，菩萨绝不采取不正当的方式，或恶待他人，或由于害怕才布施，或由于羞耻才布施，或使到受者恼怒，或在有上等之物时布施下等之物，或称赞自己与贬低他人，或期望佛果之外的成果，或带着厌恶、讨厌与轻视的心去布施。事实上，他的布施是经过细心的准备、亲力而为、在适当的时刻进行、对受者充满敬意、无分别心，以及在（布施之前、当时与之后）三时皆充满欢喜心。

因此他不会在布施之后感到后悔。他也不会目中无人或轻视受者，而是很友善地对待他们。他明白受者的话，是个平易近人之人。布施时，他会连同布施其它物品，譬如当他想布施食物时，他想：「我将连同食物一起布施饮品、袈裟等其它适当的物品。」当他想布施袈裟时，他想：「我将连同袈裟一起布施其它适当的物品。」因而也布施食物等。对于布施交通工具等也是如此。

每当他想布施颜色时，他也同时布施声音等。在布施声音等时也是如此。

在根据经藏的方式布施十种物品，如食物、饮品等时，这些物品都是可触摸及易于理解的。但是在根据论藏的方式布施感官的目标，如颜色、声音等时，是相当难以理解怎样才算是布施颜色（色施），或是必须有怎样的布施心态才能做到色施。以下将会解释如何实行这类布施。

论藏列举法的六种布施

（一）色施（rūpadāna）

根据论藏列举法的六种布施，色施是：在获得花、衣服、蓝黄红白宝石等布施之物时，他只把它们当作是颜色，想道：「我将做色施，这是我的色施。」而后把花与衣服当作颜色布施；这种布施是为色施。

当然我们是不可能把颜色与物品分开来做布施，我们必须选择所要的颜色的花、衣服、宝石等做布施，想道：「我将做色施，这是我的色施。」这就是行色施的方法。

（二）声施（saddadāna）

声施是通过鼓声等进行的。做声施是不可能以布施莲花的蕊与根或一束蓝莲花给受者来进行的。声施是通过布施可以发出声音的物品，例如鼓或钟。当他想：「我将做声施」的时候，他奏乐或促使他人奏乐以礼敬三宝。或是建立寺院的平台，再去击鼓或是促使他人击鼓，想道：「这是我的声施。」或是布施给法师可润喉之物，如蜜糖、糖浆等。或是报告与邀请大众来聆听佛法。或是对来求法的人讲法与讨论佛法。或是对他人供养食物给比丘或建寺院的善行表示欢喜，或促使他人表示欢喜。这类的布施是为声施。

（三）香施（gandhadāna）

同样地，香施是在获得一些有香味的物品（譬如根、枝与粉等）之后，把它们只当作是香味（而不是物品）布施给三宝，想道：「我将做香施。」或者是布施一些香木，如檀香木，而心愿是想实行香施。这类的布施是为香施。

（四）味施（rasadāna）

同样地，味施是在获得一些好味的根、蕊等时，把它只当作是味道（而不是物品）地布施给受者，想道：「我将做味施，这是我的味施。」或布施一些好味的食物，譬如饭、玉蜀黍、豆、奶等，这类的布施是为味施。

（五）触施（phoṭṭhabbadāna）

触施是通过布施椅子、床、床单、被单等进行的。在获得椅子、床、床单、被单等柔软舒适的物品之后，把它们只当作是触的素质（而不是物品）地布施，想道：「我将做触施，这是我的触施。」这类布施是为触施。

（六）法施（dhammadāna）

法施是指布施法尘[63]（六尘或六所缘之一）。根据一句格言：「营养、饮料与生命是为法施。」因此法施是通过布施营养、饮料与生命进行的。

更深一层的解释：在获得一些富有营养的食物（譬如牛油与酥油）之后，把它们只当作营养（事实上是法尘）布施，想道：「我将布施法尘，这是我的法尘施。」或者布施八种由果与根所做成的饮料[64]，想道：「这是生命施。」他也布施适于延长寿命之物，譬如以餐票布施食物，或带医生去看病人，或消除鱼网、鸟笼与捕兽器，或释放被关的人，或击鼓宣布：「止杀动物，不可卖鱼或肉。」亲自或促使他人保护众生的生命。这类的布施是为法施。

菩萨奉献一切布施的成就为众生带来快乐与福利，直到他们证得涅盘为止。他把这些成就导向成为支助证悟正等正觉的条件，导向证悟阿罗汉果以获得无止竭的欲（chanda）、精进（vīriya）、定（samādhi）、慧（paññā）与解脱（vimutti）。

在修习布施波罗蜜时，菩萨培育起对自己的生命与财物无常的领悟力。他也看待这些财物是与他人共有。他连续不断地对众生培育大悲心。在培育大悲心时，他从财物中收聚了功德的精华。有如某人的屋子陷入火海时，自己逃出以保命，以及带出最珍贵之物到安全的地方。同样地，菩萨慷慨无私地布施全部的财物而不留一物，如此得以从不断被欲火等十一种火[65]肆虐的（人、天、梵天）三界宫殿里解救出自己，以及带出珍贵的财物。布施时，他毫不顾虑布施何物与保留何物给自己，而且是没有分别心的。

（以上是修习布施波罗蜜的方法。）

如何圆满持戒波罗蜜？

若想在物质上给予他人援助，我们首先必须赚取财物。同样地，为了给众生穿上戒行的装饰，菩萨首先清净自己的戒行。

有四种净化戒行的方式：

一、净化自己的倾向；

二、从他人处受戒；

三、不犯戒；

四、忏悔所犯的戒。

  1. 由于清净的倾向，某人会自然地厌恶邪恶之事。通过激起对造恶的羞耻心（惭），他的戒行变得很清净。
  2. 同样地，当某人从他人之处受戒过后而作此想：「我从这位导师处受戒。」而且由于对众生的尊敬，他激起对造恶的恐惧心（愧）而使戒行清净。
  3. 当具备了惭愧心，他就不会去犯戒。由此他的戒行变得很清净与圆满。
  4. 若是由于疏忽而犯了一两个戒，那么，由于自己的惭愧心，他即向其它比丘忏悔或实行别住（parivāsa）与摩那埵（mānatta）的处罚来补救，以使戒行再次清净。（在犯了僧残戒后，比丘必须实行别住与摩那埵的处罚。在家人与沙弥则必须再次受戒以恢复已失去的戒。）

止戒（Varitta Sīla）与行戒（Cāritta Sīla）

通过以上四个方式净化的戒行可分为两种，即止戒与行戒。

  1. 止戒（止持戒）是不做佛陀和其它圣人所禁止的事，说道「这是错的，是不应做的，是应被禁止的。」因此不造杀生等十恶业是为止戒。
  2. 行戒（作持戒）是向应受尊敬的导师、双亲、善友等致敬，以及向他们实行无可指责与有益的责任。

菩萨如何持止戒？

  1. 菩萨对众生有大悲心，即使在梦中也不会对众生有瞋恨心，因此他戒杀生。
  2. 由于他时刻献身助人的精神，他对待别人的财物就有如在握着一条毒蛇，是不会有不正当的倾向的。
  3. 身为比丘或隐士时，他修习梵行。他不单只避免同妇女行房事，也避免《增支部》提到的色欲七小束缚，即：
  4. 乐于女人的抚摸；
  5. 乐于和女人嬉笑；
  6. 乐于和女人眼对眼互相注视；
  7. 乐于隔墙听女人的笑声、歌声与哭声；
  8. 乐于回忆过去与女人相处的欢乐；
  9. 乐于观看他人享受欲乐及希望获得这种快乐；
  10. 希望投生天界地修梵行。

基于他连色欲的七小束缚都避免，对他来说破邪淫戒是不可能的。他从很久以前即已戒绝邪淫。

在身为在家人时，菩萨绝不放纵甚至只是一个对别人的妻子生起欲念的念头。

（d，e，f，g）说话时，他避免四种不正当的语言，而只说真实的话、有助于朋友之间和平相处的话、友善的话、及在适当的时候讲适度的佛法。

（h，i，j）他的心没有贪婪（这贪婪是指贪图他人之物）与瞋恨（这是指想害人之心），以及时常信受正见，具有众生自业智[66]（kammassakatañāṇa）。他对修习正法的隐士有信心与善意。

由于他避免导致投生恶道的恶业，也由于他通过身语意的清净而建立导向天界与涅盘的善业，菩萨希望众生获得福利与快乐之愿得以很快地实现，也获得圆满的波罗蜜。

戒止行恶的好处

通过不杀生（pānātipāta），菩萨布施无畏给众生。他毫无困难地培育慈心与获得它的十一种利益。除了获得健康、长寿与快乐的益处，他也获得特出的大人相，譬如长与尖的手指和脚趾。他能去除瞋恨的习气。

通过不偷盗，菩萨获得不会被五敌毁坏的财富。他不会令别人起疑心。他友善、亲切、值得信任、不执着于财富、具有舍弃财富的倾向，以及能够去除贪欲的习气。

通过不邪淫，菩萨保持谦虚、身心平静、对众生友善与亲切、不被他们厌恶。他有良好的声誉。他对女人不会有执着与强烈的贪欲。由于认真地倾向于出离，他得以去除贪欲的习气。

通过不妄语，菩萨受到众生很高的敬仰、信任与依靠。他的言语易被接受、对大众有很大的影响力；他对天人友善与亲切。他有香甜的口气。他在言语与行为上有良好的克制。他获得特出的大人相，譬如身体上的每一个毛孔只有一条毛等。他能去除烦恼的习气。

通过不两舌，菩萨获得不能被毁坏的身体和不能被奸计分裂的弟子及随从。他对法有不动摇的信心。他是一个稳定的朋友、对众生亲切，以及得享少烦恼的好处。

通过不恶口，菩萨对众生友善、有愉快与亲切的性格、言语温和、受众生所敬仰。他获得有八种素质的声音[67]。

通过不绮语，菩萨对众生友善与亲切、受他们敬仰。他只说适度的话。他的言语易于被接受及对众生有很大的影响。他拥有大权与能够善巧地立刻回答他人所问的问题。他只用一种语言，即摩揭陀语（Magadhi），也即圣者之语来回答。（单只用摩揭陀语来回答也可让一百零一个不同语言与种族的听众明白。）

通过不贪婪，菩萨毫无困难地实现所愿。他能根据所喜的获得优越的财富。他受富有的国王、婆罗门与在家人所敬仰。他不会被困境折服。他的眼、耳、鼻、舌与身五根没有缺陷。他成为无上士。

通过不瞋恨，菩萨成为一个亲切的人、受到众生爱戴。他很容易地激起别人对他的信心。他的本性不粗野、常住于慈心及拥有极大的力量。

通过不接受邪见而培育正见，菩萨获得善友。即使是受到斩头的威胁，他也不愿造恶。他持有自己是己业的主人之正见（自业智），因此不会迷信于预兆[68]之论。他对正法与佛陀有坚定的信心。（有如天鹅不会在粪堆里取乐）除了正见之外他绝不会乐于迷信。他对无常、苦与无我三相有全面（亲身体验）的理解。在最后一生成佛时，他获得了无碍智（anāvaranañāṇa），即是可以毫无障碍地得知所有想知道的事。还未成佛时，在每一世他投生的地方，他都是最主要的人物，获得最好的幸福。

「戒行是各种成就的根基与来源，是佛陀一切素质的来源，是诸波罗蜜的起点。」如此地省思与具备了高层次的戒行，菩萨培育起念力与对四事保持明觉。四事是：一、克制身语的行为；二、防护诸根；三、清净的正命；四、善用四种必需品（即袈裟、食物、住所与药物）。他充满敬意与小心地修习持戒，视利益与名声为伪装成朋友的敌人。

（这是如何修习止戒的方法。）

菩萨如何修持行戒

菩萨对朋友时常保持欢迎，有敬意及有礼地合掌问候与招待他们。对病人他亲自周到地服侍。听了佛法之后他表示欢喜。他赞赏有德者的美德。对别人的折辱他耐心地忍受，以及不断重复地回忆他们对他的恩惠。他随喜他人的善行，而奉献自己的善业以证得正等正觉。他时刻不忘修习善法。若他做了错事，他会承认（不会尝试隐瞒）及向法友忏悔。他修习越来越多的法，成就也越来越高。

同样地，采取自己可接受，同时又可惠益众生的方式，他善巧又精进地为众生服务。当他们受到疾病折磨时，他会尽力去解除他们的痛苦。当不幸（vyasana）降临在他们身上，譬如危害到他们的亲戚、财富、健康、戒律与信仰时，他带给他们安慰和消除他们的痛苦。他正义地指出他们需要被纠正的不当行为，带他们脱离邪恶而建立善行。对于应受支持的人，他正义地给予援助。

在听到过去的菩萨如何付出最高尚的努力圆满最难实行、具有不可思议的力量和肯定为众生带来快乐与福利的波罗蜜、舍离与善行时，菩萨也完全不害怕、不气馁与不灰心。

他省察：「过去诸菩萨也跟我一样只是人而已，然而通过持续不断地修习戒定慧而达到正等正觉。跟过去诸菩萨一样，我将实行完整的戒定慧三学。如此，在完成同等的三学之后，最终我将证得同样的目标，即正等正觉。」

因此，以信心为先躯，再通过不气馁的精进，他实行成就戒学等。

同样地，菩萨不会宣传自己的善行，反之，他不隐瞒地承认自己的过错。他少欲知足、乐于隐居而不混杂于社会之中。他忍受种种苦难、不对任何事物起贪欲或烦躁的反应。他不傲慢自大、不恶意地说骂人的话、也不说废话。他安宁、平静与脱离不正当与虚伪的生活。

他具有正当的身语行为与禅修的业处。对最微小的过错，他也看出它的危险，因此很严谨地持戒。由于对身体与生命没有执着，他全心全意只为了证得正等正觉与涅盘，同时不断地投入于善行。他不会对身体与生命有最微小的执着，反之他舍弃它们。他去除会败坏德行的污染因素，例如恶意、怨恨等。

他不会对小小的成就感到自满，而不断地为更高层次的目标奋斗。由于这样的精进，他的禅那等成就不会退减或停滞不前，而不断地朝向更高的境界成长与迈进。

同样地，菩萨帮助盲人去到目的地或引导他们走上正确的路。对于聋哑之人，他以手势与他们沟通。他提供椅子或交通工具给残障人士，或在有必要时亲自背他们到目的地。

他勤奋地致力于令无信心的人建立信心、懒惰的人培育起精进力、没有正念的人培育起正念、烦躁与多忧虑的人培育起定力，及愚痴迷糊的人培育起智慧。他努力使受到五盖干扰的人得以克制它们，也使受贪欲、瞋恨与残忍的恶念压迫之人得以去除这些压迫力。

他感恩帮过他的人，以亲切的言语来问候他们、以同等或更多的份量来回报他们、及在他们遭遇不幸时成为他们的良伴。

明了了众生各种不同的本性，他帮助他们解脱恶法与培育善法。他亲近他们以实现他们的需要与愿望。[这是指和他们作朋友以帮助他们远离恶法而建立美德。他通过四摄法来达到目标，即布施给予喜欢接受布施的人、说爱语给喜欢听友善的话之人、展示一个有益处的生活（有益处、向善的行为，即利行）给认同这类生活的人、以平等心对待喜欢别人对待他们有如对待自己一样之人。]

同样地，在帮助他人的时候，他不会伤害他们或与他们争吵、不会羞辱他们或让他们感到后悔。他不会轻视或专门挑出他人的缺点。在与人相处时他不自居高尚、不会傲慢而能保持谦虚。

他不对别人保持优越的态度，却也避免在不当的时候与他们相处或过度的亲切。他只在适当的时间与地点跟值得交往的善友相处。他不在某人的朋友面前提起那人的坏处，或在某人的敌人面前称赞那人。他不跟不适于交往的人有密切的关系。

他不拒绝适当的邀请，却也不过度地纵容他人的要求。他不接受超过他所需的份量。通过讲解信的功德，他鼓励有信心的人，使他们感到欢喜。同样地，对于具有戒行、勤学、布施和智慧的人，他讲解以上的素质以鼓励他们，使到他们感到喜悦。

若菩萨成就了禅那与神通，通过这些力量，他激起怠惰（于修善行）之人的恐惧，显现给他们看到某些恶道的恐怖；他使到那些没有信心与其它美德之人建立信心等，以及带领他们接触佛法。他帮助那些已具有信心等美德之人达到成熟。

如此，菩萨的行戒有如无量善行的「洪水」一般，一世又一世地变得越来越大。

（以上是修习持戒波罗蜜的方法。）

如何修习出离波罗蜜？

如前所述，出离波罗蜜是以大悲心与方法善巧智为基础、欲脱离欲乐与生命界的心与心所。它的前提是对欲乐与生命界的不圆满感到厌恶及悚惧智。因此，菩萨首先以过患智如实地观照欲乐与生命界的不圆满。

他如此观照它们的不圆满：「由于在家生活是诸多烦恼的住所；由于有妻子儿女等约束是自己修善的障碍；由于牵涉与受束缚在种种活动当中，譬如经商与耕种，因此它不是一个可以获得出离之乐的适当地方。」

人们的欲乐就有如在利剑尖端上的一滴蜂蜜，实是危害多于享受的。这些享受都是很短暂的，就有如电影片段的影像。只有像疯子的服装扭曲般（的混乱）知觉才会享受它们。它有如掩盖一堆粪的掩饰物般具有误导性。有如舔舐手指上的水份一般难以满足。它们有如饥饿过度的人吞食的食物一般，带来许多的不幸与具有危害性。有如钩上之饵带来过去、现在与未来诸苦。有如焚烧之火的炽热。有如树胶之黏。它有如凶手的斗篷，掩饰了凶器。首先省察了欲乐与生命界的坏处，再省察脱离它们（指出离）的好处之后，菩萨致力于修习出离波罗蜜。

由于出家是出离波罗蜜的根基，在没有佛法的时候，为了修习此波罗蜜，菩萨就在相信业力与相信作业的修行者之下出家为隐士。但是，若佛陀出现，他将加入比丘僧团。

出家后，他培育止戒与行戒；为了清净这些戒行，他再修持头陀行。

菩萨以受头陀行加持的净戒水洗掉内心的烦恼，而具备了无可指责的清净身语业。他对任何所获得的袈裟、食物与住所都感到知足。跟从了圣者的四个传统[69]（ariyavaṃsattaya）之前三项之后，他致力于获得第四个，即乐于禅修（bhāvanārāma），而从四十种业处当中选修一个适合的，直到证得近行定（upacāra）与安止定（appanā）。证得禅那时，菩萨即成就了出离波罗蜜。

（有关四十种业处的深入解释，可以参考《清净道论》）

（以上是修习出离波罗蜜的方法。）

如何修习智慧波罗蜜？

由于智慧之光不能与愚痴之暗共存，修习智慧波罗蜜的菩萨避免导致愚痴的原因，譬如对善法反感（arati）、怠惰、昏沉（无正念）地伸手等，而精进地致力于获得更广泛的智慧、各种禅那等。

智慧有三种：一、闻所成慧（sutamaya paññā）；二、思所成慧（cintāmaya paññā）；三、修所成慧（bhāvanāmaya paññā）。

一、闻所成慧

为了把（也称为闻谛的）闻所成慧带至成熟，菩萨以方法善巧智为根基，而具有正念、精进与智慧地细心读、听、学、记、问和分析探讨，以培育闻所成慧。闻所成慧的整体组合是：

（i）五蕴、十二处、十八界、四圣谛、廿二根、十二因缘、由四念处等所组成的三十七菩提分，以及善恶等各种法的排式。

（ii）无可责备、有助于为众生带来快乐与福利的世间知识。如此菩萨培育了闻所成慧而成为智者，成就自己，也为他人建立智慧。

同样地，为了服务众生，菩萨培育了可以即刻在当地找到适当方法的智慧，也即是方法善巧智。运用这种智慧，菩萨有能力在与人交往的时候明了有助益的因素与导致破坏的因素。

二、思所成慧

同样地，菩萨通过深入地省察五蕴等究竟法，以培育思所成慧。（细心地读、听、学与记五蕴等诸究竟法为闻所成慧。先思考而后省察已读、已听、已学与已记的诸究竟法是思所成慧。）

三、修所成慧

同样地，在透彻地了解五蕴等究竟法的特相与共相，而建立了俗谛的知识之后，菩萨进而修禅以便获得前面部份的修所成慧（通过禅修而亲自体证的智慧），即是前九个观智，譬如观察有为法无常、苦、无我的思惟智。

如此地修习观智，菩萨全面地观到身外与身内之物皆只是名色的现象而已：「这组自然现象，只是名色而已，根据因缘而生灭。事实上，并没有造作者或被造者。名色在生起之后肯定会消失，因此它是无常的。由于它不断地生灭，因此它是苦的。它是无可控制的，因此它是无我的。」如此地观照内外物的实相，他舍弃了对它们的执着，也助他人做到这一点。

在未成佛之前，菩萨基于大悲心去帮助众生进入三乘行道（paṭipatti，通过这三乘行道，众生可以成就三种菩提），或帮已进入行道之人达到成熟。

对于他本身，菩萨致力于获得禅那的五自在与诸神通。由于禅那与神通的定力之助，他达到智慧的顶峰。

[关于修习禅那、神通与十种观智的方法，可参考《清净道论》。有一点值得注意的是，《清净道论》解释佛弟子的智慧进展直到证得道的阶段。然而此书所讨论的是发心修菩萨道者的智慧进展；他们注入于禅修的一切精进力必须以大悲心与方法善巧智为基础，再停留在属于第六阶段的行道智见清净，也即是在证得圣道之前。道也被称为智见清净。关于十个观智，菩萨的智慧进展只能达到行舍智（saṅkhārupekkhañāṇa）的第一部份，即是只能获得首九个观智。]

（以上是修习智慧波罗蜜的方法。）

如何修习精进等波罗蜜？

一个为了打败敌人的将军会毫不间断地奋斗，如是，欲依靠自力而不依赖他人的帮助克服烦恼敌，以及带领众生进行同等征服行动的菩萨，需要时时刻刻皆精进于圆满诸波罗蜜。

因此菩萨不断具有正念地省察：「今天我累积了什么菩提资粮与智慧？今天我帮了他人什么？」每天如此省察，他精进地致力于为众生服务。

为了帮助众生，他很慷慨地布施自己的财物，包括生命与肢体。无论是什么言行，他的心只是倾向于正等正觉。无论获得什么功德，他也奉献给唯一的目标，即正等正觉。

即使是上等与稀有的欲乐目标，他的心也不执着而倾向于出离，更别说是下等与普通的欲乐目标。

在做每一件事时，他都培育与运用方法善巧智。

他时刻精进地为众生的福利而努力。

他有耐心地忍受所有可喜与不可喜的感官目标。

他坚持真实，即使受到生命威胁也不动摇。

他毫无分别心地对一切众生散播慈悲。有如一个父亲愿意承担孩子们的痛苦，因此他愿意承担一切将降临于众生的痛苦。

他对众生的善行都感到欢喜。他时常省察佛陀的伟大与无边的力量。无论是造作任何言行，他的心只倾向于正等正觉。

如此这般，菩萨持续地献身于布施等诸善行，而日复一日地累积了无可匹比的功德。

而且，他舍弃自己的生命与肢体去帮助与保护众生；他寻找与实行各种方法来减轻众生的种种痛苦，譬如饥饿、口渴、寒冷、炽热、风吹、日晒等。

他无分别心地希望一切众生能够获得种种身心舒适的快乐，譬如消除上述诸苦而得来的快乐；住在愉人的公园、花园、宫殿、池塘、森林之乐；佛陀、辟支佛、弟子与菩萨出家后体证禅那之乐。

（至目前为止，所述的一切活动都是在菩萨还未证得禅那时所做的。）

当他成就禅那时，他致力于让他人也可体验喜、静、乐、定及如实知见的智慧，就跟他所体验的一样。

而且，他明白众生无助地沉沦在生死轮回之苦、烦恼之苦、令众生逗留在轮回里的诸行业之苦。

他如此看待苦难的众生：他清楚地看到地狱的众生长期持续不断地体验极端的痛苦，被砍、切、研磨成粉与烈火焚烧。

他清楚地看到生为动物的众生时刻受到互相仇恨、压迫、伤害、互相残杀或为人所用的极大痛苦。

他清楚地看到身为饿鬼的众生受尽烈火折磨，受尽饿、渴、寒风、烈日等的苦楚，食用人们呕吐出来的食物、痰等，以及不断地痛哭与悲伤。

他清楚地看到某些人类为生活劳苦，犯罪时被罚斩掉手足等，丑陋难看，深陷于痛苦的泥坑，跟地狱众生的痛苦并无差别。有些人在饥荒时遭受的饥渴就跟饿鬼一样地痛苦。某些质量弱的人则受强者征服，被压迫去为他们服务，以及必须依靠主人生存。他视这苦与动物所受的一模一样。

他清楚地看到六个欲界的天神（被人类认为只有快乐而没有痛苦）在吞食「欲乐之毒」与受尽贪瞋痴之烈火焚烧，而遭受心烦意乱之苦，有如干柴烈火受到风的助力，而不曾有一刻的宁静，只是不断地挣扎着活下去。

他清楚地看到色界与无色界的梵天在享尽最长的八万四千大劫天寿后，还是逃不过无常的自然法则，而掉入无敌的生老病死轮回之苦海里。这就像强健的鸟，在飞至遥远的天边时必有力尽的一刻，或有如一个有神力之人射往天空的箭，最终还是会掉下来。

这般清楚且透彻地看到众生之苦后，菩萨的内心生起了悚惧感，而毫无分别心地对三十一界的众生散布慈悲。

菩萨毫无间断地以身语意至善之业来圆满诸波罗蜜，恒心地彻底奋斗，以便所有的波罗蜜都可达到最高峰的境界。

再者，负责把他带往佛果（即不可思议、无上、无边、无染与诸清净美德之库）的精进力有不可思议的力量。普通人甚至不敢听闻菩萨所付出的精进力，更别说亲自去实行它。

更深入的解释：只有通过精进力，菩萨才得以培育、累积与成就种种证得正等正觉的条件，即：三愿（成就佛果之愿、解脱之愿、越渡苦海之愿）；四佛地；四摄法[70]；大悲心；省察佛陀的美德以得知成就佛界的殊胜因缘；在诸行中不受渴爱、我慢与邪见的污染；视众生为自己的亲生孩子；在为佛果奋斗时不会因娑婆世界之苦而感到厌倦；施舍一切可供布施之物；在布施方面不会自大地作此想：「在这宇宙里，无人可以在布施方面与我匹比。」；致力于培育增上戒、增上定、增上慧；对修习诸善法有不动摇的决心；喜爱和乐于善行；倾向于三种远离[71]；致力于培育禅那；不会认为修习无可指责之法到了某个程度就够了；善意地教导所闻之法；勇猛精进于实行圆满诸波罗蜜；具有勇猛的坚毅恒心；不受他人的指责与折辱所困扰；建立了不可动摇的真实；掌握禅那的五自在；获得诸神通之力；观照诸行的无常、苦、无我三相；通过修习四念处等以培育证悟四出世间道智的资粮；成就九个出世间法[72]。只有通过精进力，才能实行致力于培育、累积与实践种种菩提资粮。因此从发愿到开悟成佛的期间，菩萨彻底、不间断、勤奋而不懈怠地致力于圆满精进波罗蜜，以便能够不断地提升至更高善法之境。

当他成就了精进波罗蜜的勤勇（parakkama，前进力）之后，跟随在后的忍辱、真实等诸波罗蜜，以及之前的布施、持戒等诸波罗蜜，也由于修习诸波罗蜜的精进力而达到圆满。因此，应该如此地理解忍辱与其余波罗蜜之修习法。

因此，以种种方法布施来利益及带给众生快乐是修习布施波罗蜜的方法。

不毁坏而保护众生的生命、财物与家庭；不离间；说爱语；说有益的话（不说废话）等是修习持戒波罗蜜的方法。

同样地，接受众生布施的四资具（cattāro paccaya，即袈裟、食物、住所与药物），以及行法布施等善法是修习出离波罗蜜。具备方法善巧智地提供众生福利是在修习智能波罗蜜。热忱地致力于实行此善巧，面对种种困难也绝不退缩是修习精进波罗蜜。耐心地忍受众生对己的折辱是修习忍辱波罗蜜。不欺骗而遵守援助众生的承诺是修习真实波罗蜜。即使是在为众生服务时有损于己也保持不动摇的决心是修习决意波罗蜜。重复地省思众生的利益与快乐是修习慈波罗蜜。在受到别人帮助或为难时保持不受动摇是修习舍波罗蜜。

因此，菩萨致力于累积无上的善业与智慧，是不与普通人共有的。他为了无边众生而彻底细心地修习以上诸波罗蜜的条件。简而言之，这种种修行可称为修习「成就波罗蜜」

第十一篇：什么是波罗蜜的全面分析？

对于这问题：「有多少个波罗蜜？」，简短的答案是：波罗蜜有三十个，即是十个普通波罗蜜（pāramī）、十个中等波罗蜜（upapāramī）和十个究竟波罗蜜（paramatthapāramī）。

布施有普通布施波罗蜜、中等布施波罗蜜和究竟布施波罗蜜。关于持戒、出离等其它九个波罗蜜，每个皆有三个层次，因此原本的十个波罗蜜则可分为三十个波罗蜜。

普通、中等与究竟波罗蜜

对于这问题：「什么是普通、中等与究竟波罗蜜？」，在《行藏注疏》的「杂集」一章里有给与答案。在那里，论师详尽地回答这个问题，提供各导师不同的解释、见解与评论。若在此提供注疏的全文，可能会给读者带来混乱。因此我们将只提供大护法上座论师认为最恰当的见解。

（一）布施妻子、儿女与财产这些外物是属于普通布施波罗蜜。布施自己的手脚等肢体是属于中等布施波罗蜜。布施自己的生命是属于究竟布施波罗蜜。

（二）同样地，不为了妻子、儿女与财产外物而犯戒是属于普通持戒波罗蜜。不为了自己的手脚等肢体而犯戒是属于中等持戒波罗蜜。不为了自己的生命而犯戒是属于究竟持戒波罗蜜。

（三）断除对外物的执着而出家是属于普通出离波罗蜜。断除对自己的手脚等肢体的执着而出家是中等出离波罗蜜。断除对自己的生命之执着而出家是究竟出离波罗蜜。

（四）舍弃对外物的执着，而明智地分析善恶法是普通智慧波罗蜜。舍弃对自己肢体的执着，而明智地分析善恶法是中等智慧波罗蜜。舍弃对自己的生命之执着，而明智地分析善恶法是究竟智慧波罗蜜。

（五）致力于成就（前述与后述的）普通波罗蜜是普通精进波罗蜜。致力于成就中等波罗蜜是中等精进波罗蜜。致力于成就究竟波罗蜜是究竟精进波罗蜜。

（六）耐心地忍受危害自己的外物之事是属于普通忍辱波罗蜜。耐心地忍受危害自己的手脚等肢体之事是属于中等忍辱波罗蜜。耐心地忍受危害自己的生命之事是属于究竟忍辱波罗蜜。

（七）不为了自己的外物而舍弃真实是属于普通真实波罗蜜。不为了自己的手脚等肢体而舍弃真实是属于中等真实波罗蜜。不为了自己的生命而舍弃真实是属于究竟真实波罗蜜。

（八）即使自己的外物受到危害也不动摇修习诸波罗蜜的决心是普通决意波罗蜜。即使自己的肢体受到危害也不动摇的决心是中等决意波罗蜜。即使自己的生命受到危害也不动摇的决心是究竟决意波罗蜜。

（九）即使众生伤害到自己的外物也不舍弃对他们的慈爱（连续不断地对众生散播慈爱）是普通慈波罗蜜。即使众生伤害到自己的手脚等肢体也不舍弃对他们的慈爱是中等慈波罗蜜。即使众生伤害到自己的生命也不舍弃对他们的慈爱是究竟慈波罗蜜。

（十）对众生有助与有害于自己外物的事物保持舍心是普通舍波罗蜜。对众生有益与有害于自己的手脚等肢体的事物保持舍心是中等舍波罗蜜。对众生有益与有害于自己的生命的事物保持舍心是究竟舍波罗蜜。

应该如此理解波罗蜜的分类法。

第十二篇：什么是波罗蜜的组合？

对于这个问题：「什么是波罗蜜的组合？」，它的答案如下：

三十个波罗蜜可以缩小成十波罗蜜，即把性质相同的组成一个（譬如三种层次的布施波罗蜜组成一个；三种层次的持戒波罗蜜组成一个等等。）同样地，十波罗蜜可以再缩小为六波罗蜜，把性质有关联的组成一个。六波罗蜜是布施、持戒、忍辱、精进、禅那与智慧。

以下是如何把它们缩小为六波罗蜜的方法：

出离是指过隐士生活、禅那及普遍性的善业。在此，隐士生活的出离可算是持戒波罗蜜，因为它们有相同的性质。同样地，禅那的出离，即克服五盖，可算是禅那波罗蜜。普遍性善业的出离则可归列于一切波罗蜜之中。

真实有三种：真实语、真实离（即不妄语，也就是正语心所）、真实智（属于慧心所）（属于究竟谛的涅盘并不包括在内）。在此，真实语和不妄语跟持戒有关，因此可归列在持戒波罗蜜之内。属于慧心所的真实智则归列在智慧波罗蜜里。

慈波罗蜜与禅那波罗蜜有相同的性质，因此被归列在后者之中。

舍波罗蜜拥有中舍性心所与慧心所。由于有关连的性质，中舍性心所应列为禅那波罗蜜。而跟智舍有相同性质的慧心所则应归列在智能波罗蜜里。

决意波罗蜜应该被归列在所有六波罗蜜之中。

（修布施之不动摇决心应归列在布施波罗蜜之中。修持戒、忍辱、精进、禅那与智慧的不动摇决心则应归列在各别的波罗蜜之中。）

把六波罗蜜组成双对的好处

布施、持戒、忍辱、精进、禅那及智慧这六波罗蜜可以配成十五对，即：

一、布施与持戒；

二、布施与忍辱；

三、布施与精进；

四、布施与禅那；

五、布施与智慧；

六、持戒与忍辱；

七、持戒与精进；

八、持戒与禅那；

九、持戒与智慧；

十、忍辱与精进；

十一、忍辱与禅那；

十二、忍辱与智慧；

十三、精进与禅那；

十四、精进与智慧；

十五、禅那与智慧。

菩萨修习：

  1. 布施与持戒这一对，而获得了利益众生与避免伤害他们的双重好处。
  2. 布施与忍辱这一对，而获得了无贪与无瞋的双重好处。
  3. 布施与精进这一对，而获得了慷慨与勤学的双重好处。
  4. 布施与禅那这一对，而获得了远离贪欲与瞋恨的双重好处。
  5. 布施与智慧这一对，而获得了止禅与观禅的双重好处，也获得学习经典禅定的双重好处。
  6. 持戒与忍辱这一对，而获得了身语清净与意清净的双重好处。
  7. 持戒与精进这一对，而获得了止禅与观禅的双重好处。
  8. 持戒与禅那这一对，而获得了去除违犯性烦恼与困扰性烦恼的双重好处。（违犯性烦恼是导致造作身语恶业的烦恼；持戒可以去除这类烦恼。困扰性烦恼是浮现在心里的烦恼；禅那可以去除这类烦恼。）
  9. 持戒与智慧这一对，而获得无畏施与法施的双重好处。只有具备了戒行才可能行无畏施，而只有具备了智慧才可能行法施。
  10. 忍辱与精进这一对，而获得了耐心与恒心的双重素质。（只有忍辱才能经得起生命中的起起落落，而只有具备了精进才能热心于行善。）

十一、忍辱与禅那这一对，而获得去除因瞋恨而生起 的怨仇及因贪欲而生起的偏爱之双重好处。（没 有了忍辱就会对世上不可喜的一面生起厌恶感。 没有了禅那就会因贪欲而受到世上可喜的一面控 制内心。）

十二、忍辱与智慧这一对，而获得观照名色性空无我 和观照涅盘的双重好处。

十三、精进与禅那这一对，而获得了正勤与心平衡的 双重好处。

十四、精进与智慧这一对，而获得了身为众生之归依 处与自身之归依处的双重好处。（通过精进成为 众生之归依处；通过智慧成为自身之归依处。）

十五、禅那与智慧这一对，而获得了止禅与观禅的双 重好处。

三元的好处

（同样地，也有把六波罗蜜组成三元的好处。）

菩萨以修习三元组合而获得了三重好处。譬如：

  1. 通过布施、持戒与忍辱三元，而去除了贪瞋痴三个恶法之根源。
  2. 通过布施、持戒与精进三元，而得以提炼出自己的财物、身体与生命的精华。（由于逃不开五敌，财物并没有实际的价值，只有把它们拿去布施才是真正有价值。由于必须面对种种病痛，这身体也是没有实质的，它的真正精华是在于持戒。生命终有一死，因此它也是没有实质的，它的真正精华是在于培育观智。这方面的课题在《十集‧干哈本生经》的注疏有解释。）
  3. 通过布施、持戒与禅那三元，而获得了布施、持戒与禅那三重善业的好处。
  4. 通过布施、持戒与智慧三元，而行三种布施，即：物施、无畏施与法施。（以布施而行物施，以持戒行无畏施，以智慧行法施。）

如此，可以把六波罗蜜组成不同的三个一组或四个一组来同时修习，而获得相等的三重与四重好处。

把六波罗蜜归纳入四住处[73]的列举法

说明如何把十波罗蜜缩成六波罗蜜之后，在此应该再讲解如何把六波罗蜜归纳入四住处里。

  1. 真实住处；
  2. 舍离住处；
  3. 寂静住处；
  4. 慧住处。

（一）真实住处是：究竟谛的涅盘及导向涅盘的前分道，即：真实语（正语心所）、真实离（也是正语心所）及真实智（智慧心所）。（真实语、真实离及真实智是菩萨在修波罗蜜的期间和成佛那一世所依靠的住处。属于究竟谛的涅盘是他成佛那一世所依靠的住处。因此它们组成了真实住处）。

（二）舍离住处是：以阿罗汉道舍弃与根除一切烦恼，而不再有一丝一滴残留下来。在起先还是菩萨的时候，他通过修习布施波罗蜜等来舍弃欲乐目标与欲念。（当他还是在修习波罗蜜的菩萨时，他是不可能舍弃与根除一切烦恼。他只能通过布施波罗蜜等暂时舍断或镇伏舍断欲乐目标。只有如此菩萨才能建立可供依靠的住处。只有在他证得阿罗汉果与正等正觉而成佛时，他才可算是稳固地建立了完全舍弃与根除一切烦恼的住处。因此，以阿罗汉道完全舍弃与根除烦恼和暂时舍断与镇伏舍断欲乐目标及欲念成了舍离住处。）

（三）寂静住处是：通过阿罗汉道平息一切「烦恼之火」、证得涅盘以断除生死轮回之苦，以及在还是菩萨时通过修习布施等诸波罗蜜来暂时平息或镇伏「烦恼之火」。（当还是身为菩萨时是不可能完全平息「烦恼之火」与断除生死轮回之苦的。因此菩萨只能修习布施等来减轻它们，暂时平息或镇伏「烦恼之火」。如此菩萨得以为自己建立暂时立足的住处。只有在证佛果时，他才能完全去除「烦恼之火」与生死轮回之苦，而建立了稳固住处。在此平息「烦恼之火」与生死轮回之苦组成了寂静住处。）

（四）慧住处是：阿罗汉果智、正等正觉及一切在他开悟之前已拥有的智慧，例如方法善巧智等。（在身为菩萨时，他只有前面部份的智能，例如方法善巧智等。只有在证得佛果时，他才能以阿罗汉果智与正等正觉建立稳固的住处。因此上述的种种智慧组成慧住处。）

至于一般无知的俗人，他们只能依靠欲乐目标与欲念，而这些就组成了他们的住处。然而菩萨则能很清楚地看到欲乐目标与欲念的危险，因此为自己建立了真实、舍、寂静与慧住处，以朝向解脱欲乐目标与欲念，即涅盘。

菩萨如何在心流里成就四住处？

被授记后，菩萨以波罗蜜思择智省察诸波罗蜜。之后，他发愿成就一切波罗蜜，进而依愿实行。如此真实住处即在菩萨的心流里现起。

在他修习诸波罗蜜时，他舍弃对立的烦恼、欲乐与欲念。因此舍离住处也现起。

由于波罗蜜的德行而得以去除烦恼，寂静住处也因此现起。

菩萨通过诸波罗蜜而具备了方法善巧智，慧住处也因此现起。

（这里的意思是：每当他修习十或六波罗蜜时，或实行与波罗蜜有关的善业时，在菩萨的心流中即会现起：　一、真实住处，精进而不畏缩地如所发之愿实行；二、舍离住处，即舍弃与波罗蜜对立的烦恼；三、寂静住处，即去除烦恼；四、慧住处，即利益众生的方法善巧智。因此六波罗蜜可以再缩小为真实、舍离、寂静与慧四住处。）

当某人在进行无可指责的事业后得到盈利时，他将更努力与勤劳地继续投入于事业里。在此，起先进行事业得来的盈利是因，更努力与勤劳地继续投入于事业是果。

同样地，在菩萨实行无可指责的诸波罗蜜时，他得享其四住处的成果，即真实语的甘味、舍弃烦恼（舍离住处）、去除「烦恼之火」（寂静）及方法善巧智。因此，他一生复一生，以越来越强的精进力实行诸波罗蜜。在此，修善而获得四住处之利益是因，连续不断地付出更大的精进力则是果。在这里必须明白一点，即是修习诸波罗蜜善行与获得四住处是同时发生的，只是从不同的角度来看而已。

更深入的分析：

（一）在修行布施波罗蜜时，菩萨得享以下的利益：（a）真实住处，即得以依愿而行，没有失去自己曾说过「我将在见到乞求者时行布施」的承诺；（b）舍离住处，即得以舍弃跟布施对立的吝啬等恶法；（c）寂静住处，即去除对布施之物的贪婪、去除对受者的瞋恨（发生在不愿意布施的人），以及去除对布施的愚痴（比较易于发生在不惯于布施的人，因为他们害怕浪费了布施之物，害怕所施之物会受到毁坏）；（d）慧住处，即有智慧地依照计划在适当的时候布施适当的东西。

得享四住处的利益之后，菩萨更勤于修习布施波罗蜜。

（二）同样地，在修行持戒波罗蜜时，菩萨得享以下的利益：（a）真实住处，即得以如愿不犯戒；（b）舍离住处，即得以舍弃恶思与恶法；（c）寂静住处，即去除恶行所带来的危害；（d）慧住处，因为智慧是主要的因素。

得享四住处的利益之后，他更勤于修习持戒波罗蜜。

（三）在修行忍辱波罗蜜时，菩萨得享以下的利益：（a）真实住处，即得以依愿修习忍辱；（b）舍离住处，即得以舍弃因他人的邪恶言行而生起的恶念；（c）寂静住处，即去除凶暴的瞋恨；（d）慧住处，因为智慧是主要的因素。

得享四住处的利益之后，他更勤于修习忍辱波罗蜜。

（四）在修行精进波罗蜜时，菩萨得享以下的利益：（a）真实住处，即得以依愿为众生的福利付出努力；（b）舍离住处，即得以舍弃懈怠；（c）寂静住处，即去除恶法所带来的危害；（d）慧住处，因为智慧是主要的因素。

得享四住处的利益之后，他更勤于修习精进波罗蜜。

（五）在修行禅那波罗蜜时，菩萨得以享以下的利益：（a）真实住处，即依愿深思如何利益众生；（b）舍离住处，即舍弃五盖；（c）寂静住处，即心平静；（d）慧住处，因为智慧是主要的因素。

得享四住处之后，他更勤于修习禅那波罗蜜。

（六）在修行智慧波罗蜜时，菩萨得以享以下的利益：（a）真实住处，即与其愿相符的方法善巧智；（b）舍离住处，即舍弃邪道与恶行；（c）寂静住处，即去除一切因无明而生起的忧虑；（d）慧住处，因为智慧是主要的因素。

得享四住处的利益之后，他更勤于修习智慧波罗蜜。

如此，在每付出一份努力修习波罗蜜，四住处皆会生起。因此六波罗蜜是可以被归纳在四住处里的。

四住处归纳于一住处

就有如六波罗蜜可以归纳在四住处里，每一个住处皆可包含其它三个住处。其方法如下：

舍离、寂静与慧住处跟真实住处一样，皆有诚意依愿而行的本质，因此可以归纳于真实住处里。

真实、寂静与慧住处跟舍离住处一样，皆有舍弃对立因素的本质，是为完全舍弃的成果，因此可以归纳于舍离住处里。

真实、舍离与慧住处跟寂静住处一样，皆有去除因业与烦恼而生起之火的本质，因此可以归纳于寂静住处里。

真实、舍离与寂静住处皆以智慧为首，因此可以归纳于慧住处里。

四住处如何带来利益？

因此一切波罗蜜皆始于真实住处，现起于舍离住处，成长于寂静住处，通过慧住处而得以远离烦恼、达到清净。

再者，在修习波罗蜜的最初阶段，真实住处扮演领导的角色，因为只有具备了真实住处才能开始实行成就波罗蜜。在中期时，舍离住处扮演领导的角色。在以真实住处开始修习波罗蜜之后，于中期时再通过舍离住处来为众生的福利而舍弃自己的躯体与生命，以继续成就诸波罗蜜。在最后阶段，寂静住处扮演领导的角色。只有完全去除了一切生死轮回之苦，才能达到成就诸波罗蜜的任务。

慧住处在初、中与后三个阶段皆处于最高的地位。只有具备了智慧，才能开始修习诸波罗蜜，完全舍弃自己的躯体与生命，以及最终完全断除一切生死轮回之苦。

每一住处皆不断地提升自己与众生的福利，以及致使某人受到尊敬与爱戴。在这四住处里，菩萨在身为在家人时，通过真实与舍离住处行物施来利益众生。在身为出家人时，通过寂静与慧住处行法施来利益众生。

四住处的利益

以真实住处而得戒清净；以舍离住处而得命清净；以寂静住处而得心清净；以慧住处而得智清净。

再者，以真实住处（因为他不乖离真理），他得以不走向瞋恨的邪道；以舍离住处（因为他不执着于欲乐目标），他得以不走向贪欲的邪道；以寂静住处（因他清净无染），而无所畏惧，他得以不走向恐惧的邪道；以慧住处（因为他如实知见诸法），他得以不走向愚痴的邪道。

除此之外，通过真实住处，他得以毫不生气地忍受寒冷、炎热、饥饿、蚊虫、苍蝇、风吹、日晒、爬虫类所带来的不适、他人的污辱、及病痛的折磨。通过舍离住处，他得以善用袈裟、食物、住所与药物四资具，而没有因贪欲生起的执着。通过寂静住处，他避免野象、野马、野狗等的危险，而彻底地保持平静。通过慧住处，他毫无愚痴地去除贪欲、瞋恨与残恶的念头，以及其它恶法的因素。

通过真实住处，他获得出离的快乐；通过舍离住处，他获得独处之乐；通过寂静住处，他获得平静之乐；通过慧住处，他获得四道智之乐。

通过真实住处，他获得初禅之乐；通过舍离住处，他获得第二禅之乐；通过寂静住处，他获得第三禅之乐；通过慧住处，他获得第四禅之乐。

应如此理解如何把所有的波罗蜜归纳于四住处，以及它们的种种素质。

如何把所有的波罗蜜归纳于两个因素？

就有如诸波罗蜜可被归纳于四住处，它们也可被归纳在两个因素，即悲心与智慧。事实上，只有以悲心和智慧为根基的布施等诸德行才能成为证得正等正觉的条件。

（以上即是波罗蜜的组合。）

这一篇里解释了：

如何把三十波罗蜜缩成十波罗蜜，再浓缩为六波罗蜜，即布施、持戒、忍辱、精进、禅那与智慧；再如何把六波罗蜜归纳于四住处；最终把一切的波罗蜜归纳于两个因素，即悲心与智慧。

第十三篇：什么是圆满波罗蜜的因素？

对于这问题：「什么是圆满波罗蜜的因素？」，它的答案是：

一、培育四种成就；

二、省察诸波罗蜜的对立因素，再进而去除它们；

三、献身于佛。

简而言之，圆满波罗蜜的方法即是：一、断除自私的爱；二、培育对众生的慈爱。

详尽的解释：

（一）四种圆满波罗蜜的良方即是：（a）一切资粮成就──心中只抱着正等正觉这唯一的目的，而毫不余漏地培育与累积一切波罗蜜、舍离与善行菩提资粮；（b）恭敬成就──以至上的敬意去实行；（c）无间断成就──在每一世里毫不间断地实行；（d）无时懈怠成就──在直到成佛为止的漫长时间里，毫不懈怠地实行。

（二）菩萨应有这样的决心：「我将毫不犹豫地布施他人向我讨取之物，包括我所有的财物与自己的生命。我只用布施之后所剩下来的东西。」因此，他甚至在乞求者还未上门时已把自己拥有的一切财物布施予人。

如此，他已首先在心中决定舍弃任何自己拥有之物。但是有四个阻碍他布施的因素（布施之系缚）：

  1. 以往不惯于布施；
  2. 没有足够的财物以供布施；
  3. 所拥有之物太好了，舍不得布施；
  4. 忧虑财物会减少。

对于这四个障碍：

（1）当菩萨有东西可供布施，而又有乞求者到来，但是他的心却没有倾向于布施时，他了解到：「肯定的，我以往并不惯于行布施。因此在有这么好的因缘时我也没有布施的念头。」之后他再省思：「虽然布施之念没有在我心中生起，我将布施以便惯于行布施及乐于其中。从现在开始，我将慷慨地行布施。我不是已决定布施所有的财物给向我讨取的人吗？」

如此省思之后，他快乐与不执着地行布施。因此菩萨得以去除「以往不惯行布施」这第一个障碍。

（2）当没有足够的财物以供布施时，菩萨这么省思：「由于以往我没有布施，因此现在我陷于缺乏财物的困境。所以无论我有什么东西，我都应该拿去布施，不管它只是少量或品质劣等，甚至是使到我的生活更困苦也愿意。通过这布施，未来我将得以达到布施波罗蜜的顶点。」

如此省思之后，他很快乐与不执着地行布施。因此他得以去除「没有足够的财物以供布施」这第二个障碍。

（3）当所拥有之物品质太好而舍不得布施时，菩萨这么省思：「嘿！你不是发愿欲证得最圣洁、最令人羡慕的正等正觉吗？为了获得它，你应该布施最圣洁、最令人羡慕之物。」

如此省思之后，他很快乐与不执着地布施最上等与美妙之物。因此他得以去除「所拥有之物品质太好而舍不得布施」这第三个障碍。

（4）在布施之后看到财物减少时，菩萨这么省思：「逃不开毁灭与损失是财物的本质。由于以往我没有进行毫不减损的布施，因此我现在面对财物减损。我将不论多或少地布施我所拥有的财物。通过这布施，未来我将得以达到布施波罗蜜的顶点。」

如此省思之后，他很快乐与不执着地布施所拥有的东西。行了此布施，他得以去除「忧虑财物减少」这第四个障碍。

通过适当的省思而去除这些布施的障碍是一个圆满布施波罗蜜的良方。同样的方法也适用于持戒等其它波罗蜜。

（三）除此之外，菩萨初见佛陀时已自愿奉献身躯，说道：「我愿把自己的躯体献给佛陀。」这献身于佛陀是一个圆满波罗蜜的良方。

事实上，已献身于佛的菩萨这么省思：「我已把此身献给佛陀，无论什么（难题）都尽管来吧！」在每一世奋力修习诸波罗蜜时，若是遇到可能伤害他身体或生命的苦难，或难以忍受的困苦，或受到他人的伤害，甚至可能夺去他的性命，他也这么地省思。如此省思之后，他保持绝对不动摇的心去面对一切难题，甚至是威胁到性命的，而坚决地累积诸波罗蜜善业。

如此，先献身予佛是圆满诸波罗蜜的一个良方。

再一次简短表明圆满波罗蜜的方法，即：一、断除自私的爱；二、培育对众生的慈悲心。

详尽的解释：

通过透彻地明了一切现象的真实本质，菩萨在面对它们时得以保持不受渴爱、我慢与邪见的污染。看到自己其实只是五蕴的自然现象，对自己的执着则日复一日地减轻。

他重复地培育大悲心，视众生为自己的亲生孩子，对他们的慈悲心不断地增长。

因此菩萨时常远离吝啬等与波罗蜜对立的因素，得以暂时脱离对自己与众生的贪瞋痴，再运用时常与四住处为伴的四摄法来援助众生。四摄法是布施、爱语、利行（有益的行为）与同待（即：平等心；待人如待己之心）。他以导向三种菩提的戒定慧三学帮助众生，使未得其门而入者得以入门，使已入门者达到成熟。

菩萨的悲心与智慧的确是受到四摄法之布施庄严。（没有布施，悲心与智慧就不能显现。它们在进行布施时同时显现。）爱语使到布施更加优美，因为菩萨是不会在布施时对受者或侍从粗言恶语，而只说亲切友善的话。利行使到爱语更加优美，因为菩萨并不是为了肤浅的快乐说爱语，而是真心诚意地为了众生的利益服务。）修习波罗蜜、舍离和善行这些菩提资粮即是为了众生的福利而修习，因此利行是四摄法之一。平等心（同待）使到利行更优美，因为在修习诸波罗蜜时，无论是在任何苦乐的情况之下，菩萨都是有如对待自己一样地看待一切众生。

成佛之后，他也以四摄法来进行驯服与教导众生的任务，以便利益众生。而他早已通过四住处把四摄法修至最高峰。

再详尽地分析：

佛陀的布施已经通过舍离住处而达到圆满，爱语通过真实住处而达到圆满，利行通过慧住处而达到圆满，平等心（同待）通过寂静住处而达到圆满。

关于四住处与四摄法，《行藏注疏》有四首颂扬其德行的偈：

“Sacco cāgī upasanto

paññava anukampako

sambhatasabbasambhāro

kaṃ nāmattham na sādhaye.”

「他真实、慷慨与寂静，

有智慧与慈悲，

具足一切资粮（波罗蜜），

还有什么是办不到的呢？」

 

佛陀已达到真实与舍离住处的最高成就；他已息灭了烦恼之火、拥有正等正觉、以大悲心看待一切众生、具备了诸波罗蜜。还有什么是他办不到的呢？

“Mahākaruṇiko sattha

hitesī ca upekkhako

nirapekkho ca sabbattha

aho acchariyo jīno.”

「他是有大悲心的导师，

有舍心却又为众生的福利着想，

任何时刻皆不起执着，

这胜利者是多么的美妙！」

佛陀是人天师，具有大悲心，为众生寻找福利，直到他们证得涅盘。他对生命中的起起落落保持平衡的舍心。对身内与身外物完全没有爱染与执着。战胜五魔[74]的佛陀是多么的美妙！

“Viratto sabbadhammesu

Sattesu ca upekkhako

Sadā sattahite yutto

Aho acchariyo jīno.”

「不执着于诸法，

以舍心对待众生，

却还是热心于众生之福利，

这胜利者是多么的美妙！」

他不执着于诸法，以舍心对待众生，但还是日以继夜地致力于为众生带来福利。战胜五魔的佛陀是多么的美妙！

“Sabbadā sabbasattānaṃ

hitāya ca sukhāya ca

uyyutto akilāsū ca

aho acchariya jīno.”

「时时刻刻致力于为众生

带来福利与快乐，

而不曾因难题而退缩。

这胜利者是多么的美妙！」

时刻致力于为众生（人、天、梵天）带来福利与快乐，日以继夜地执行佛陀的任务，却没有显示出疲累之相。战胜五魔的佛陀是多么的美妙！

（圆满波罗蜜的因素一篇至此完毕。）

第十四篇：圆满波罗蜜需要多久？

对于这问题：「圆满波罗蜜需要多久？」，它的答案是：

圆满波罗蜜的最短期限是四阿僧祗与十万大劫；中等的期限是八阿僧祗与十万大劫；最长的期限是十六阿僧祗与十万大劫。以上的期限是从被授记为菩萨之后算起。（只有在固定的期限里修习了诸波罗蜜，波罗蜜才能达到圆满，然后菩萨才能成佛。）

三种不同的期限是跟三类菩萨有关联的，即是慧者菩萨、信者菩萨与精进者菩萨。（慧者菩萨需要四阿僧祗与十万大劫来圆满波罗蜜；信者菩萨需要八阿僧祗与十万大劫；精进者菩萨需要十六阿僧祗与十万大劫。）

对于这问题：「他们同样都是菩萨，为何有三种不同圆满波罗蜜的期限？」，它的答案是：慧者菩萨信弱而慧强，信者菩萨信强而慧中等，精进者菩萨则慧弱。正等正觉是通过慧力得证。慧强则速于证悟，反之慧弱则慢于证悟。智慧强弱的差异决定了圆满波罗蜜的期限。（这是注疏所提供的解释。）

「同等论师」（与作者有同等资格的论师）认为三种不同期限是因为精进力的不同层次，即强、中等与弱。

再者，其它论师则认为是由于导致解脱之波罗蜜的成熟层次有所差异，即强、中等与弱。

若我们考虑以下三类菩萨之差别后，在以上的三个观点当中，注疏所提供（第一种）的是为最适当。

三类菩萨

在菩萨第一次被授记时（例如须弥陀隐士），他们已可被分别为三类菩萨：一、敏知者菩萨（略开智者菩萨）；二、广演知者菩萨；三、所引导者菩萨。

在三类菩萨中，如果敏知者菩萨有意在他被授记的那一世证得弟子菩提（即成为阿罗汉），他有足够的善业可以使他在佛陀还未讲完一首四行偈的第三行时，即证得阿罗汉果，连同六神通与四无碍解智。敏知者菩萨也被称为慧者菩萨，他们有最强的智慧。

如果广演知者菩萨有意在他被授记的那一世证得弟子菩提，他有足够的善业可以使他在佛陀还未讲完一首四行偈的第四行时，即证得阿罗汉果，连同六神通与四无碍解智。广演知者菩萨也被称为信者菩萨，他们的智慧属于中等。

如果所引导者菩萨有意在他被授记的那一世证得弟子菩提，他有足够的善业可以使他在佛陀刚讲完一首四行偈的第四行时，即证得阿罗汉果，连同六神通与四无碍解智。所引导者菩萨也被称为精进者菩萨，他们的智慧是为最弱。

以上三类菩萨皆在还未被授记的无数劫以前已在心中下定决心欲修习菩萨道。在被授记之后，他们如前述地圆满诸波罗蜜，而根据固定的期限成就佛果。

提前成就佛果是不可能的

就好像稻种必定在过了固定的时候才会开花、结米与成熟。即使是很勤力地为它灌水等，它也不会提前开花、结米与成熟。情同此理，每一类菩萨是不可能以任何方法在固定的期限之前证得佛果的。即使他每天都以更强的精进力修习波罗蜜、舍离与善行，但因为他的智慧还未成熟，成佛的条件也就不能具足。

因此必须很清楚地知道只有根据固定的期限实践诸波罗蜜才能令它们达到圆满。

第十五篇：波罗蜜可以带来什么利益？

对于这问题：「波罗蜜可以带来什么利益？」，它的答案是：波罗蜜带来的利益是不会投生至阿鼻地狱等。

更详细的解释：

波罗蜜带来的利益是：不会投生至十八不生处，譬如阿鼻地狱等（将在第八章作更详细的解释）、有能力为这世界的福利去修行、二十种美妙（如《中部‧后分五十经篇‧空品‧美妙经》所描述般）、实现菩萨所有的愿望及精于种种工艺。（如《本生经》与《佛种姓经》等所述。）

（在第十二篇：「什么是波罗蜜的组合」里所提到十五对波罗蜜的好处也是波罗蜜所带来的利益。）

再者，以下也是波罗蜜所带来的利益：

自从发愿成佛之后，菩萨时刻为众生的福利着想，就有如他们的父亲。他拥有特殊的素质，值得接受布施与礼敬。他有如一块优越的福田。他受天与人敬爱。他的心充满了慈悲，不会受到狮、豹、虎等野兽的伤害。由于拥有超凡的善业，不论投生到那里，他的相貌、名誉、快乐、体力与权力都比他人来得优越。他没有病痛。他有非常清净的信、精进、念、定与慧。他只有很轻微的烦恼，因此他易于接受批评。他很有耐心、乐于行善。他不会显露生气或瞋恨，或毁坏他人的名誉。他不乐于斗争、妒忌、狡猾与虚伪。他不傲慢与自大。他很平静，时刻警觉于善法。他耐心地忍受他人的折辱，而不去报复伤害他们。无论他住在那里，是城镇、乡村或某个地区，那地方就不会有危险与灾难。每当他由于所造的恶业投生到恶趣时（譬如在他身为德米亚王子的前二世投生在增盛地狱里时），他不会跟其它的众生一样感到极度的痛苦，反而培育起更强的悚惧智。

再者，命圆足、色圆足、族性圆足、主权圆足、可信语与大威神力也是波罗蜜所带来的利益。

命圆足是指无论他投生到那里皆得到长命，他以此圆足而得以修习更多的善业。

色圆足是指相貌美好。菩萨以此圆足得以激起懂得欣赏相好之人对他的信心与敬意。

族性圆足是指投生于上层阶级的家族。通过此圆足，菩萨得以影响自满于高贵出身的人们，引导他们清除我慢心。

主权圆足是指巨大的财富、权势与众多的随从。通过此圆足，菩萨得以运用四摄法帮助应获益之人，以及正义地阻止人们不当的言行。

可信语是指他为人诚实可靠。以此他成为众人所依靠的非凡尺度与毫无偏心的标准。他是无可质疑的权威。

大威神力是指有无边的力量。他不会被击败，而只以正义征服他人。

如此，命圆足等皆是波罗蜜带来的利益。它们本身也是促使波罗蜜增长至无量的原因，也是进入三乘及使它达到成熟的管道。

（以上是波罗蜜带来的利益。）

第十六篇：什么是波罗蜜的果？

对于这问题：「什么是波罗蜜的果？」，它的简短答案是：波罗蜜之果是以阿罗汉道智与一切知智为首的无量之佛陀素质。即是说，得证佛果是波罗蜜之果。

详尽的解释：

其果是获得具三十二大人相；八十种好；从身体散发出来的八十腕尺周圆身光（此身光即使是在四种情形[75]之下也不会减弱。）；以色身为根基而具有十力智、四无畏智、六不共智和十八不共法[76]等无量素质的法身。

再者，论师提到以下这一首诗：

“Buddhopi buddhassa bhaṇeyya vaṇṇam

Kappam pi ce aññam abhasamāno

Khīyetha kappo cira dīgham antare

Vaṇṇo na khīyetha tathāgatassa.”

「若某尊佛只是颂扬另一尊佛的美德，而在整个大劫里不另谈他事，直到这个大劫结束，而还不能尽颂世尊的美德。」

以上佛陀的一切美德皆是波罗蜜之果。

在此，为了激起读者对佛陀无量之素质的信心与欣赏，进而修习有助于智慧增长的善行，我将在此以善喜隐士（后来的舍利佛尊者）颂扬高见佛（Anomadassi Buddha）的三首诗来结束「杂集」一章。

“Sakkā samudde udakaṃ

pametum āḷhakena vā

na tveva tava sabbaññu

ñāṇaṃ sakka pametave.”

「大海洋之水虽无量却还是可以度量，

但是对于一切知的佛陀，

没有任何天神或人，

可以测知世尊智慧的深度。」

“Dhāretuṃ paṭhaviṃ sakkā

ṭhapetva tulamaṇḍale

na tveva tava sabbaññu

ñāṇaṃ sakkā dharetave.”

「大地虽无量却还是可以以秤来度量，

但是对于一切知的佛陀，

没有任何天神或人，

可以测知世尊智慧的深度。」

“ākāso minitum sakkā

rajjuyā angulena vā

na tveva tava sabbaññu

ñāṇaṃ sakkā pametave.”

「天空虽辽阔却还是可以以尺或手来度量，

但是对于一切知的佛陀，

没有任何天神或人，

可以测知世尊智慧的深度。」

在此结束探讨波罗蜜各方面的「杂集」一章。

第八章：十八不生处

十八不生处是指已被授记之菩萨不可能投生的地方。那些跟须弥陀隐士一样具备了八项条件[77]，再得到授记的菩萨，以后在娑婆世界里是不可能投生至这十八不生处。这点在《经集‧犀牛经》的注释有提到。

十八不生处是：

  1. 天生瞎眼。
  2. 天生耳聋。
  3. 生为疯子。
  4. 生为哑吧。
  5. 生为残废。
  6. 生为野人。
  7. 生于女奴之胎。
  8. 生为顽固邪信者。
  9. 生为变性人（从男变女）。
  10. 造五逆恶业[78]者。
  11. 痲疯患者。
  12. 小于鹌鹑。
  13. 生为「饥渴饿鬼」（khuppipāsika peta）、「烧渴饿鬼」（nijjhāmatanhika peta）或「起尸阿修罗」（kālakañcika asura）。（「饥渴饿鬼」是永久都受饥渴折磨之鬼，极少有机会得到吃。「烧渴饿鬼」是永久感到炽热之鬼，因为他时刻都被火焚烧。这些饿鬼在过去世皆是比丘或出家人，就有如目犍连尊者在灵鹫山所遇到之鬼。「起尸阿修罗」的体积有三伽浮他[79]之大，但是却只有少许的血肉，因此肤色有如枯叶一般。他的眼睛吊在头上，有如龙虾之眼一般突出来。由于他细如针尖的嘴巴也长在头上，即使找到食物也不得不弯下头来拾取。）
  14. 生于阿鼻地狱与「世界中间地狱」。（世界中间地狱是三个世界相接的空间，在那里，为恶者受到恶业果报的痛苦。）
  15. 生为他化自在天的魔王。
  16. 生于无想梵天界与净居梵天界。
  17. 生于无色梵天界。
  18. 生往其它的世界。

关于十八不生处，《殊胜义注》和《佛种姓经注》两者与《经集注》之间有共同点也有差异。对于上述《经集注》所提出的十八不生处，以下八项并没有在《殊胜义注》里提到：

  1. 生为疯子。
  2. 天生残废。
  3. 生为野人。
  4. 生为变性人。
  5. 生于女奴之胎。
  6. 生为痲疯病患者。
  7. 生为魔王。
  8. 生往其它世界。

《殊胜义注》没有肯定地指出有多少个不生处。

而《经集注》没有提到的是：

  1. 生为女人。
  2. 生为双性人。
  3. 生为黄门。

（《佛种姓经注》所列举的跟《殊胜义注》的一样。）

南传菩萨道上册至此完毕。

 

Ciraṃ titthatu saddhammo,

dhamme hontu sāgaravā, sabbepi sattā.

愿正法久住，愿一切众生向法致敬。

Namo tassa bhagavato arahato sammasambuddhassa

礼敬世尊、阿罗汉、正等正觉者

南传菩萨道（下）

第一章：布施波罗蜜

关于布施波罗蜜，巴利文经典里的《佛种姓经》已清楚地阐述须弥陀菩萨训诫自己先修布施波罗蜜，因为过去诸菩萨也是这么做。很明显的，在十波罗蜜之中，布施波罗蜜占了最优先修习的地位。

然而，在《相应部‧俱偈品》中有一首偈：“Sīle patiṭṭhāya naro sapañño…”──「具戒有慧人……」

在此偈中，佛陀解说若某人投生时三因具足[80]，而慧根又已成熟，他只要勤修戒、定、慧，就能解开欲爱之网结。在此佛陀只提及戒定慧三学，他对修习布施甚至些许的暗示也没有。

同时，整部《清净道论》即是注释《相应部‧俱偈品》上述偈文的论著，但在其中却完全没有提及布施波罗蜜。而且导向涅盘的八正道只有戒定慧之道，而无布施之道。因此，有些人误以为佛陀认为布施并非要素，是无助于证悟涅盘的，反而是造成不断在轮回中生死的因素，因此不应该修习布施。

缅甸明敦王的有名大臣乌良在其书《解脱之味》中极端地解释说佛陀只是向非常平凡的俗人才教布施。

有很多佛教徒对「不应该修习布施」这一观点感到很愤怒；也有很多人对乌良所写的「佛陀只是向平凡的俗人才教布施」感到愤怒。但是纯粹对这些观点不喜欢与愤怒是无补于事的。更重要且有益的是正确地去了解佛陀教理的含意。

关于上述《相应部‧俱偈品》一偈中，我们应该了解它的真正含意如下：佛陀教此偈的对象是上等根器的人，他们有能力在这一生精进修行至证悟阿罗汉果，完全断除一切烦恼，而不会再有来生。若这类具有上等根器的人真正地在这一生精进修行以证悟阿罗汉果，由于他的精进力，他将成为阿罗汉，已经没有再生的需要。布施的业力能制造新生命与新的福报。在这一生已断除生死轮回之人将不会再有来生。由于已经没有新生命去享用布施的福报，因此对他来说，布施并非是必要的。这就是为何在《相应部》的这部经里，佛陀为了上等根器之人的利益，而着重于解说戒定慧，因为在以断除烦恼为目标时，三学是比布施来得更重要的。佛陀根本不曾说过不应该修习布施波罗蜜。

布施有令人柔软的素质。当某人在布施时，这个布施行动即成为亲依止缘，以令心更柔软，更易于持戒、修定及修习观禅来培育观智。每个佛教徒去寺院受戒，或听经，或修禅时，若没有做布施的话，难免会感到有些不自在与不好意思。因此，去寺院的时候一定要布施已经成为圣弟子们的一个习俗，例如每当毘舍佉去拜访佛陀时，若是在早上，她会带饭、糖、水果等去供养；若是下午，她就会带些饮品和药物。

在这一生里没有成为阿罗汉的人必须继续在轮回里生死。在轮回时，若他们在今世没有行布施，他们将难以投生到好的地方。即使他们得以投生到善道，他们将缺少财物而难以行善。（你可能会说在这种情况下，他们可以投入于修习戒定慧，但是却是易说难行。事实上，只有在过去世的布施善报支持之下，才能成功地修习戒定慧三学。）因此，修习布施对于还必须在娑婆世界里轮回的人是非常重要的。在这漫长的旅途上，只有具备了充足的旅费，即布施，我们才能到达美好的终点。在此，由于过去的布施之善报而拥有了财物，我们才能如愿地投入于修善。

在娑婆世界里的众多旅人当中，菩萨是最伟大的人物。在被授记之后，菩萨必须继续以至少四阿僧祗劫与十万大劫的时间来圆满诸波罗蜜，以证悟一切知智。欲证辟支佛果者须以两阿僧祗劫与十万大劫的时间来圆满波罗蜜。欲成为上首弟子者则须一阿僧祗劫与十万大劫的时间，而欲成为大弟子者则须十万大劫的时间。因此，对于这位在漫长娑婆旅途上的伟大旅客，即菩萨，布施波罗蜜是非常重要的。在巴利文经典中的《佛种姓经》经文里，布施波罗蜜的修持占了主要的地位。

因此，上述《相应部》里的经文的对象是具有证悟阿罗汉果的成熟因缘之人。对于波罗蜜还未圆满之人，他们不应说布施波罗蜜并非重要因素。

有些人问说只修习布施波罗蜜是否能够证得涅盘。这问题可以如此回答：若只修习一个波罗蜜，无论是布施，或持戒，或禅定，皆不可能证得涅盘。因为只修习布施即表示没有持戒与禅定。同样地，只修习禅定即表示没有持戒与布施的助力。当不以持戒来摄受自己，人们将易于造恶。若有此恶习之人尝试去修禅，他将只是白费气力。这就好像把一粒好的种子放在烧得火红的铁锅里，它将不可能发芽，而只会被烧成灰。因此，「只修习布施」是不正确的。

《佛种姓经》中的布施一章很清楚地提到布施时不可分别受者为上中下等。根据这一段经文，有分别心地选择受者来做布施是不当与不必要的。但是，在《中部‧后分五十经篇‧施分别经》里，佛陀列出七种僧伽施和十四种个人施。这部经里指出，关于布施给一位受者的个人施，其善业将根据受者而有所差别，最低为动物，依次增加至最高的佛陀。至于僧伽施，善业最强的则是供养以佛为首的僧团。

《饿鬼事‧安古罗鬼经》提到两位天神；当佛陀坐在三十三天帝释天王的座位上开示《阿毗达摩论》时，有两位天神──因陀卡（Indaka）和安古罗（Ankura）到来听佛说法。每当有上等的天神到来听法时，安古罗必须让位，如此他退后至距离佛陀十由旬之地。

但是因陀卡安然坐在原位而不须退让。它的原因是：在人类的寿命是一万岁时，安古罗是一位很富有的人。在那一生中，他每天都布施食物给许多的普通人。其煮食之地长达十二由旬。由于这些善业，他得以投生为天神。然而因陀卡只是供养阿那律尊者一汤匙的饭即得以投生为天神。

虽然因陀卡只是布施一汤匙的饭而已，但是由于受者是阿罗汉，因此善业也非常大与圣洁，由于他是上等的天神，因此他不需要让位。反之，虽然安古罗在一段非常长的时期里做了大量的布施，但是由于受者皆是一般的普通人，因此，他所获得的福报并非上等。所以每当有上等的天神到来时，他就必须让位退后。因此在巴利文经典里有一个训诫：“viceyya dānaṃ databbaṃ yathā dinnaṃ mahāpphalaṃ.”，意即：「每当做布施时，应选择会带来最大的福报之人为受者。」

从这点看来，在巴利文经典之中，《佛种姓经》和《施分别经》等好像有矛盾。但若了解到《施分别经》的对象是普通人与天神，而《佛种姓经》是专为欲证悟一切知智或佛智的菩萨道行者所讲的，那么，这矛盾即得以解开。菩萨必须布施给任何到来的受者，毫不分别他们为上中下等之人。他不需要想：「这是下等受者，若布施给他，我将只会获得下等的佛智。这是中等的受者，若布施给他，我将只会获得中等的佛智。」因此，对倾向于证悟一切知智的菩萨，无分别心地布施予一切到来的受者已是一种惯常的修习。反之，普通人与天神修布施的目的是获取所喜爱的世俗之乐，因此他们很自然地选择最好的受者为布施的对象。

结论是：以菩萨为对象的《佛种姓经》和以普通人与天神为对象的其它经典（如《施分别经》）之间是没有矛盾的。

波罗蜜的意思

《行藏注疏》中解释「波罗蜜」（pāramī）这个字可能具有的各种不同意思：

Pāramī是由parama和ī组合而成的。Parama的意思是「最优越」，在此是指菩萨为最优越者。或者，Pāramī是演变自para（词根）与ma（后缀）。Para的意思是「成就」或「保护」。由于他成就与保护布施等诸美德，因此菩萨被称为parama。

或者，para（前缀）跟意为「结合」的mara（词根）组合成一字。由于菩萨的行为好像是以美德来吸引众生、跟众生结交来往，因此他被称为parama。

或者，param（前缀）跟意为「清净」的maja（词根）组合成一字。param的意思是「更加」。由于菩萨心中无染和比他人清净许多，他称为parama。

或者，paraṃ（前缀）跟意为「走向」的maya（词根）组合成一字，paraṃ的意思是「上等」。由于菩萨以特别的方式走向涅盘这一上等境界，他被称为parama。

或者，param（前缀）跟意为「决定」的mu（词根）组合成一字。由于菩萨决定自己的来世，就有如决定今世的情形，他被称为parama。（这里是指菩萨有能力准确地分别该做何事以使今生愉快与无瑕。同样地，对于来世他也能办得到。即是说他有能力改善自己的生命。

或者，paraṃ（前缀）跟意为「放进」的mi（词根）组合一字，paraṃ的意思是「更多」。由于菩萨把越来越多的持戒等美德放进自己的心流里，他被称为parama。

或者，paraṃ的意思是「不同于」或「对立」，mi（词根）的意思是「粉碎」。由于菩萨粉碎一切跟美德对立与不同的不净法，他被称为parama。

或者，pāra（名词）跟意为「清净」的maja（词根）组合成一字，pāra的意思是「彼岸」。在此，娑婆世界是「此岸」，而涅盘是「彼岸」。由于菩萨清净自己及他人，以越渡至彼岸（涅盘），因此他被称为pāramī。

或者，pāra（名词）跟意为「结合」或「置于一处」的mava（词根）组合一字。由于菩萨把众生结合或置于涅盘，他被称为pāramī。

或者，它的词根是maya，意即「走向」。由于菩萨走向涅盘彼岸，因此他被称为pāramī。

或者，它的词根是mu，意即「了解」。由于菩萨彻底如实了解涅盘彼岸，因此他被称为pāramī。

或者，它的词根是mi，意即「放进」。由于菩萨把众生放进和载至涅盘彼岸，因此他被称为pāramī。

或者，它的词根是mi，意即「粉碎」；由于菩萨在涅盘把众生之敌的不净法粉碎，因此被称为pāramī。

（以上各种不同意思是根据词源学分析而得，并非随便分析的。）

Paramānaṃ ayaṃ pāramī：意即波罗蜜是菩萨的修行。或Paramānaṃ kammaṃ pāramī：意即波罗蜜是菩萨的任务。或paramissa bhāvo pāramitā paramissa kammaṃ pāramitā：意即波罗蜜的任务是令别人知道他是菩萨。

这些意思是：菩萨必须执行的布施等任务是为波罗蜜。

《胜者庄严疏钞》里提到：“Pāraṃ nibbānnaṃ ayan ti gacchanti etāhī ti pāramiyo, nibbānasādhakā hi dānacetanādayo dhammā pāramī ti vuccanti.”意即：「组成导向娑婆世界的彼岸（涅盘）之道的布施思等种种思是为波罗蜜。」

《行藏注疏》提到：“taṇhāmānadiṭṭhīhi anupahatā karun’ūpāyakosalla pariggahita dānādayo gunā pāramiyo.”意即：「波罗蜜是由通过悲智而得以掌握的种种美德组成的。悲愍的对象是受到渴爱、我慢与邪见极度击溃的众生。」

在此，智是指方法善巧智。以悲智为主导的布施等是为波罗蜜。这是特别针对正等正觉者的波罗蜜的分析法。

波罗蜜

十波罗蜜是：

一、布施（dāna）；

二、持戒（sīla）；

三、出离（nekkhamma）；

四、智慧（paññā）；

五、精进（vīriya）；

六、忍辱（khanti）；

七、真实（sacca）；

八、决意（adhiṭṭhāna）；

九、慈（mettā）；

十、舍（upekkhā）。

（这些波罗蜜的真正含意将在下文显示得更清楚。）

关于这些波罗蜜，在「稀有的佛出世」一章中有提及四种培育心之法（四成就）。其中之一即是从被授记那一刻到最后一世成佛的漫长期间里，菩萨没有任何一段时期是不修习十波罗蜜的，最少他都会修布施波罗蜜。省察菩萨的种种圣洁修为给了我们很大的鼓励。

波罗蜜的相、作用、现起和近因

修习观禅的人必须了解名色法的相、作用、现起与近因。如此他才能清楚地看透名色法。同样地，只有在了解诸波罗蜜的相、作用、现起与近因之后，人们才能清楚地明了它们。因此在《行藏注疏》里有一章是专门解说诸波罗蜜的相、作用、现起与近因。

十波罗蜜都共同具有：

  1. 援助众生为相。
  2. 提供援助给众生为「执行作用」，坚定地修习波罗蜜为「成就作用」。
  3. 现起是（a）呈现在心中希望众生获得福利之本质，或（b）佛果。
  4. 近因则是大悲心与方法善巧智。

在此必须为上述的名相之定义作一番解释。

相有两种：一、共相，即是每个波罗蜜共同拥有之相；二、特相（自性相），即是个别波罗蜜专有之相。例如，在色法之中，四大中的地大有无常与硬这两个相。在这两者之中，无常是地大与其它诸大共同拥有之相，因此它是共相。反之，硬是地大专有之相，因此它是特相。

作用也有两种：一、执行作用；二、成就作用。例如，善法是在克服恶法之后才能生起的，因此它的执行作用是克服恶法。善业的成就是带来福报，因此善法的成就作用是获得福报。

当人们对某法（心之目标）深入观照时，在他心中会呈现出有关该法的本质（自性）、有关它的作用、有关它的原因或有关它的成果。现起是指有关法的本质、作用、原因或成果，当中任何一个呈现在他心中。例如，当某人观照「什么是善法？」时，在他心中会现起：一、有关它的本质：「善法之本质是清净。」；二、有关它的作用：「善法克服或对抗恶法。」；三、有关它的原因：「善法只有在接近善知识时才能生起。」；四、有关它的成果：「善是令人获得福报之法。」。

导致某个法生起的最有力与最接近的因素是为近因。例如，在众多导致善法生起的原因之中，如理作意是最接近与最有力的因素，因此它是近因。

一些有关布施波罗蜜值得探讨的层面

对布施波罗蜜必须认知的要素是任何施物或施与的行为都是布施。布施有两种：

一、福业境施；

二、顺从习俗的布施。

以清净的信心来行布施是福业境施，只有这种布施才是布施波罗蜜。但是因爱、恨、恐惧或愚痴等而做的布施并不属于布施波罗蜜。

布施与舍离

关于善施，若能了解布施与舍离的共同点与差异是有助益的。

《八十集‧大鹅本生经》中列举了身为国王的十个责任，即：布施、持戒、舍离、正直、温和、自制、无瞋、有同情心、忍辱和无碍。在此我们可以看到布施和舍离是分开列于其中的。

根据《本生经》，施物有十种，即：食物、饮品、衣服、交通工具（包括雨伞、拖鞋、或鞋）、花、香粉、药膏、床、住所和点灯的物品。促使布施这些物品的思是为布施。促使布施其它物品的思为舍离。因此，布施与舍离的差别是在于施物种类的不同。

但是《本生疏钞》引用许多论师的观点，说道：「为来生得享福报而给是为布施，为了今生得享成果而给佣人与服务人员报酬是为舍离。」

在巴利文经典的《行藏注疏》和《十三集‧本生经注》里有一个故事可显示出布施和舍离的差别。其简要故事如下：有一次菩萨出生为很有学问的婆罗门，名叫阿吉帝。当他的双亲死后，遗留下很多财产给他。受到悚惧智的激励，他如此省思：「我的双亲与历代祖先累积了这么多的财富，但是死时也带不去。至于我，我会在采取它们的精华（即：布施之善业）之后才离去。」然后他获得了国王的同意，在全国各地击鼓宣布他将进行大慈善活动。他用了七天的时间亲自把财产分发给别人，但是财产仍然还有许多。

他感到没有亲自主持分发财产的必要，因此把楼阁、宝库和谷仓的大门开放，以便任何人可以随意拿所喜之物。他就这样离开，出家去了。

在上述的故事里，菩萨在首七天亲自分发财产是为布施，反之在七天之后舍弃财产的行动是为舍离。这差别的原因是布施必须具足四个条件：一、施主；二、施物；三、受者；四、布施思。阿吉帝智者在首七天分发财产时，这四个条件都具足，因此这是布施。七天之后，他在受者还未到来之前已舍弃财富离去，因此这应该是舍离。

在日常生活里，当我们给某人东西时，我们只是「给」而已，「给」的巴利是deti，这并不属于善业。但是，当我们舍弃自己的财富时想道：「谁要都可拿去，若无人要就让它留在原地。」这样的行为并不是「给」，而是舍离。其巴利文不是dāna，而是cāga。

简而言之，当我们亲自把财物交给他人时，这就是布施。当我们舍弃对自己的财物拥有权时，这就是舍离。（就有如舍弃无用之物一般。）

另一种分别法是：给与圣洁的人是为布施；给与下等之人是为舍离。因此当国王在执行其十项责任时，供养比丘和婆罗门等是属于布施；当他给乞丐食物时是属于舍离。

布施与舍离的分别即是如此。

布施与舍离的共同点

虽然在国王的十项责任之中，布施与舍离是被分开的，但是事实上并无差别。布施之中可能有舍离的成份，舍离之中也可能有布施的成份。其原因是，无论是给与远或近的受者，这都是属于布施；（在布施的那一刻）当拥有权的感受消失时，这放下即是舍离。因此，在布施之前某人会想：「我将不再需要它」，这即是舍离。因此，舍离时常与布施善业在一起。

关于十波罗蜜，在巴利文经典的《佛种姓经》里，佛陀提及布施波罗蜜，而没有提及舍离波罗蜜，因为（如上述的解释）舍离已经包括在布施里。《佛种姓经》以究竟法（究竟谛）来讲解（没有运用俗谛的方式），它提到无论给与上、中或下等的受者皆属于布施。因此若说给予圣洁的受者是为布施，而给予下等的受者为舍离是不恰当的。

同样地，在《增支部》和其它巴利文经典里，述及圣人有七个使他流芳百世之素质，即是：信、戒、勤学、舍离、慧、惭与愧。在此只列出了舍离而没有提及布施，因为布施已是理所当然地包括在舍离里。

这些是把布施和舍离作为同意词通用的例子。

称为舍离的布施

虽然一般上每一项布施皆可算是布施波罗蜜，但是（有非凡素质的）大布施在经典里被称为大舍离。大舍离有五种，在不同的注释里有不同的列举法。

《戒蕴》、《根本五十经篇》和《增支部》的注释（在解释「如来」这一词的意思时）所举的大舍离如下：

一、舍弃四肢；

二、舍弃眼睛；

三、舍弃财富；

四、舍弃王位；

五、舍弃妻子儿女。

《根本五十经篇》的注释在说明《狮子吼小经》时所列举的是：

一、舍弃四肢；

二、舍弃妻子儿女；

三、舍弃王位；

四、舍弃身体（生命）；

五、舍弃眼睛。

《清净道论疏钞》列举的是：

一、舍弃身体（生命）；

二、舍弃眼睛；

三、舍弃财富；

四、舍弃王位；

五、舍弃妻子儿女。

《长部‧大品》的疏钞在说明《大波那经》时列举的是：

一、舍弃四肢；

二、舍弃眼睛；

三、舍弃身体（生命）；

四、舍弃王位；

五、舍弃妻子儿女。

《如是语注》在说明《双品‧双集经》时列举的是：

一、舍弃四肢；

二、舍弃身体（生命）；

三、舍弃财富；

四、舍弃妻子儿女；

五、舍弃王位。

《佛种姓经注》列举的是：

一、舍弃四肢；

二、舍弃生命；

三、舍弃财富；

四、舍弃王位；

五、舍弃妻子儿女。

《维山达拉本生经注》列举的是：

一、舍弃财富；

二、舍弃四肢；

三、舍弃儿女；

四、舍弃妻子；

五、舍弃生命。

《胜者庄严疏钞》也列举了相同的五种舍离，只是排法不同而已。

虽然上述的列举之间稍微有些差别，但是它们的要素是相同的，即是身外物和自己的身体。（除了自己的身体之外）身外物的项目包括了：舍弃财富、舍弃亲爱的妻子儿女及舍弃人们视为重宝的王位。在自己的身体这一项里，它可分为两类：第一类是没有威胁到生命的，即是肢舍；另一种是有威胁到生命的，即是眼舍、命舍和身舍。在此舍离自己的眼睛或身体被视为会对生命有威胁，因此被视为与舍弃自己的生命相等。

维山达拉王以七种东西，每样的数目为一百来进行布施；注释形容这布施为大布施，而非大舍离。但是人们可以争辩说这可算是五大舍离的舍弃财富。

关于布施不同层面的杂集

为了启发那些发愿成佛，或辟支佛，或声闻弟子的人，在此我们提供了关于布施不同层面的杂集。布施是证悟的条件之一。这杂集将以回答以下的问题来呈现：

一、什么是布施？

二、为何称为布施？

三、什么是布施的相、作用、现起和近因？

四、有多少种布施？

五、什么是增强布施之福报的因素？

六、什么是减弱布施之福报的因素？

（在讨论其它的波罗蜜时，将会采取相同的方式。）

一、什么是布施？

简短的答案是：「促使施与他人适当之物的『思』[81]是为布施。」它的含意将在下文里显得更清楚。

二、为何称为布施？

「布施思」被称为布施，因为此思导致布施的行动发生。若没有布施思，是不可能有布施的；只有在布施思生起时，才可能有布施的行动。

关于这点，思是指：

  1. 在布施当时生起的思，被称为「脱欲思」（muñcacetanā），muñca的意思是脱欲或舍弃。只有具备此思的舍弃行动才能形成真正的布施。
  2. 在布施之前生起准备布施之思被称为「前思」。只要在「我将布施此物」这意愿（思）生起的时刻，而身边又果真有此物，那么，这种思也可算是布施。若在生起布施之思时并没有施物，那么这只算是前思，并不是布施。这只可算是普通善业之善思。

为何思被视为布施是根据“dīyati anenāti dānam”这一句的语法定义，它的意思是「促使布施者是为布施。」（在此，思肯定是布施的决定性原因。）

根据“dīyatiti dānam”这一句的语法定义，布施之物也被称为布施。“dīyatiti dānam”的另一个意思是「可供布施之物是为布施。」

根据这些语法定义，经典提及两种布施，即是思施和物施。关于这点，有人问为何布施之物也被称为布施？他们感到疑惑是因为只有思才会产生业报，物质是不能有业报的。只有思才会产生业报是不争的事实，因为思是意业。但是如上述的分析，只有在拥有布施之物时生起的布施思才算是布施，因此布施之物也是布施的重要条件之一。

例如，当我们说：「有得煮饭是因为有火柴。」事实上是以火来煮饭。火能烧是因为有火柴，能煮饭是因为有火。若把这些现象的关系考虑在内，说「饭煮得好是因为有好的火柴」并没有错。同样地，我们可以正确地说「因为有布施之物而获得善报。」

由于布施之物是布施的重要因素，经典根据不同种类的布施之物分别布施的种类。律藏说明有四种布施，即是布施食物、袈裟、住所和药物（比丘的四资具，即四种必需品）。虽然律藏并不注重列举布施的种类，但是由于佛陀准许僧团拥有四资具，因此向僧团所做的供养很自然地被归列于这四个项目。因此律藏列举的这四种布施，基本上是根据布施之物的种类分别出来的。

根据论藏的排列方式，世上的一切事物皆被归纳于六尘（六所缘）的项目之下。因此根据布施之物是属于色、声、香、味、触、法而分为六种布施。虽然论藏里没有直接提及六种布施，若以六尘之物来布施，即有六种布施。由此，根据论藏的排列法，布施一共有六种。

根据经藏列举法，布施一共有十种，即是布施食物、饮品、衣服、交通工具、花、香粉、药膏、床、住所和灯火。在此，事实上经里只提及有十种物品可供布施，但是在以这十种物品来布施时，即有十种布施。由此，在经藏的排列法里，一共有十种布施。

虽然佛陀说有十种物品可供布施，但是我们不应以为只有这十种物品可供布施，而其它物品则不能用以布施。我们必须了解佛陀只是提及十种时常用来布施的物品，或者是指任何物品皆可归纳入这十种布施的其中之一。因此这十种物品已经包括了圣者的一切日常用品。

从以上看来，布施之物如何成为布施思生起的重要因素已经是很明显的了。在接下来将提及的各种布施之中，有许多是关系到布施之物的。

在此重述这篇的要点：思是布施，因为它促使实行布施；布施之物是布施，因为它可用来行布施。

三、什么是布施的相、作用、现起和近因？

  1. 布施的相是舍弃。
  2. 它的「执行作用」是消灭对布施之物的执着；「成就作用」是获得无瑕的财富。
  3. 它的现起是：不执着，即是在施者的心中感到从执着中解放出来；或者是知道布施有助于投生善道和获得财富，即是在想到布施的成果时，施者知道布施将会使他投生至人间或天界和获得许多财富。
  4. 近因是拥有可布施之物。若没有东西可布施，则不可能有布施的善行发生，而只是空想罢了。因此布施之物是布施的近因。

四、有多少种布施？

这是一个很大的课题，需要以清晰与灵敏的心来探讨它。

布施有二种

一、物施（财施）和法施

布施饭等物质的东西是为物施。（当向比丘供养四资具时）它也被称为资具施。

以讲座等方式来弘扬佛法是属于法施。佛陀说法施是至上的布施。（这个排列布施为二种的方法是根据布施之物的分别排列的。）

根据这种分法，我们应探讨建佛塔和造佛像的人所行的是属于那一种布施。

有些人认为虽然建佛塔和造佛像需要很多费用，但并不是布施。原因是他们认为布施必须具足三个条件，即：受者、布施之物和施者。肯定有施者在建佛塔和造佛像，可是受者是谁呢？在没有受者的情形之下，这又怎样能算是布施呢？

这一观点的看法是佛塔和佛像并非供以布施之物，而是观想佛陀的美德的工具。建造佛塔与佛像者的心中并没有固定的受者，他只是帮助来礼拜佛陀的人在修习佛随念时，心中能生起清楚的佛陀之相。因此他们认为造佛塔与佛像是跟佛随念这一禅定法门有关，而不是布施。

除此之外，也有人认为造塔与佛像者的本意是礼敬世尊，因此它应该算是一种崇敬佛陀的行为。这是十种带来福业的素质之一。他们也说由于礼敬尊者是一种「行戒」（作持戒），因此它属于戒而非佛随念。

但是佛随念和崇敬两者皆没有涉及舍弃布施之物，反之造塔与佛像却需要一笔花费。因此这一项善业应是属于布施。

在此有人可能会问：「若它是布施，没有受者也能形成布施吗？」根据经典，我们可以四个要点，即是相、作用、现起和近因来分析某个行为是否算是布施。在前文里已有述及真正的布施的四个要点是什么。现在就把它们运用于这个问题。首先我们可看到舍弃之相，因为造塔与佛像者必须舍弃一笔钱。它的作用是消除施者对布施之物的执着。施者也感到这布施会使他投生至人间或天界与变得富有（现起）。最后也有布施之物为近因。在此已具足了布施的四个要点，因此我们可以下结论说造塔与佛像是属于布施。

关于谁来接受布施这一问题，若说一切来顶礼佛塔及佛像以随念佛之功德的天神和人是受者，这并没有什么错。同时，由于它们是天神与人礼拜与修习佛随念的工具，它们可算是布施之物。世上的一切物品都可因物而用，食物是用来吃的，衣服是用来穿的，宗教的信仰物品是用来作为礼敬的代用对象。

若在大路旁造水井和水池，大众就可用它们来喝水，洗东西等等。施者在造这水井和水池时，心中并没有特定的受者。若他的意愿是供给任何过路的旅客用，没人能说这不算是布施，即使是没有进行布施仪式。（见下文）

结论是：造塔与佛像者是施者；塔与佛像是布施之物；来礼拜的天神和人是受者。

另一个问题是：「把佛塔和佛像当作是布施之物不是有轻渎的成份在内吗？」在寺院里，书架用来置放被视为神圣法塔的经典。同样地，佛塔和佛像是用来盛放神圣的舍利子和作为礼拜之像，因此把它们归纳为布施之物是恰当的。

仪式是否是布施的要素？

在此要探讨的是没有通过仪式是否算是布施？事实上经典里并没有提及这一个条件，但是这种习俗已经成为了一个传统。

《律藏‧大品‧袈裟犍度》的注释里提及仪式这一传统，其文如下：「在一次雨季安居之后，在还未进行布施袈裟仪式之前，有一个寺院的僧团闹分裂。当时有一群在家居士把一些袈裟聚成一堆，然后布施给一群比丘。然而，过后他们却向另一群比丘进行布施仪式，说道：「我们把袈裟供养给另一群比丘。」关于如何在僧团里分配袈裟，《大注释》提及若在那个地方的施主们没有采用「整体供养」的布施仪式，袈裟是属于亲自接受袈裟的那群比丘，那群只是进行仪式的比丘并没有份。但是，若在那个地方的施主们采用「整体供养」的布施仪式，那么只是进行仪式的那群比丘有分配袈裟的份，亲自接受袈裟的那群比丘也有份，因为袈裟已经布施给了他们。因此这两群比丘应该把袈裟平分。这种分配法是「海洋彼岸」的传统。

斯里兰卡所指的「海洋彼岸」是指印度。因此仪式是印度人的一个传统习俗。

考虑到有些地方的施主有采用「整体供养」的布施仪式，而有些地方的施主则没有采用「整体供养」的布施仪式，因此，若说只有在进行仪式之后才能算是布施是不正确的。这仪式只是对那些有跟随传统的人重要而已，对于没有跟随这传统的人，仪式并不是布施的重要条件。

法施

关于法施，在这个时代，有些人并没有能力说法，但是为了做法布施而捐钱印赠佛书、贝叶经等。虽然赠送佛书并不算是真正的法施，但是由于读者会在阅读书中导向涅盘的指导之下而从中得益，因此可视赠送佛书者已做了法施。

就有如某人并没有药给病人，但是他却有治病的药方。当依药方配药服下后，病人痊愈了。虽然那人并没有真正给药，但是由于他那有效的药方，他被视为治好那病人。同样地，虽然印赠佛书的人自己并不能教佛法，但是他已令阅读佛书的人获得佛法的知识，因此可以被视为布施法的人。

物施和法施也可以个别被称为物敬（以物质来致敬）和法敬（以法来致敬）。

巴利文“puja”的意思是「敬」，一般上是用在后生供养长辈或上等的人时。根据此普遍用法，有些人认为布施应分为「敬施」和「摄益施」。敬施是用于后生供养长辈或上等之人以致敬时，摄益施则是「长辈或上等之人善意地布施给后辈或下等的人。」

但是「敬」和「摄益」两者皆可适用于上等与下等。虽然一般上「摄益」是用于长辈布施给后辈或上等之人布施给下等之人的情形，但是在弘扬佛法的工作里，曾有「物摄益」和「法摄益」的形容词。在此，「摄益」一词甚至用来形容向佛法做出的布施（受者是佛法）。因此敬施和摄益施之间其实并无绝对的差别，而纯属普遍用法的分别方式而已。

二、内物施和外物施

内物施是指布施自己的生命和肢体；外物施则包括布施一切身外之物。即使在现代，有时我们也能从报纸上看到一些报导，说某某人布施自己的肢体给佛塔或以油包身点火来布施致敬。对于这类涉及自己肢体的布施，世人有诸多评论。他们认为布施生命与肢体是只有伟大的菩萨才可实行，跟普通人是无关的。他们怀疑普通人做这种布施是否能带来善业。

现在让我们来探讨这些观点。菩萨并不会突然间出现在世上。只有在尽其能力渐次地修习诸波罗蜜，他的根器才能逐渐成熟至成为菩萨。古代诗人曾经这么写：「只有渐次地冒险，我们才能在轮回里继续进步。」因此我们不应该冒然地批评那些布施自己肢体之人。若某人以不退缩的思与信心，很有勇气地布施自己的肢体，甚至舍弃生命，他是值得我们尊敬为做内物施的人。

三、物施和无畏施

物施是布施物质的东西。无畏施是对生命或财物给与安全或保护，这是国王时常做的。

四、轮转依止施和不轮转依止施

轮转依止施是在布施时希望来生能够获得财富与快乐，事实上这是在带来轮回的痛苦。不轮转依止施是在布施时希望能够证悟涅盘，即是不再有轮回之苦。

五、有罪施和无罪施

杀动物来布施即是有罪施的例子。不涉及杀生而布施的肉是属于无罪施。第一种是含有恶业的布施，第二种是不含恶业的布施。

让我们看看渔夫的例子，在捕鱼致富之后，他们决定放弃这一行业，想道：「我应该放弃捕鱼的恶业，而转换清净的正命。」改行后，经济上变得越来越不好，再换回本行时，财富又多了起来。这即是过去世造下的有罪施在今生成熟结成果报的例子。由于所做的布施涉及杀生，因此它的福报只有在涉及杀生时才会成熟。当没有涉及杀生时，过去世的有罪施之福报就不能成熟，因此他的财富就退减了。

六、亲自施与非亲自施

这两种即是亲自做的布施和通过他人之手做的布施。（巴利经典的《长部‧大弊品宿经》提及亲自施比非亲自施有更大的福报。）

七、细心施与不细心施

这两种即是适当与细心准备的布施和没有适当与细心准备的布施。譬如布施花，在摘好花后，施者把它们做成漂亮的花束才布施，这是属于有适当与细心准备的布施。若少了细心准备，而只是把摘自树上的花原样地拿去布施，以为只是布施花就够了，这是属于不细心施。

一些古代的作者把“sakkacca-dāna”和“asakkacca-dāna”译成缅甸文时，它们的意思变成是「有敬意的布施」和「无敬意的布施」。这时常误导现代的读者，以为它们的原本含意是布施时对受者有或没有敬意。事实上，「有敬意」在此的意思只是对布施细心的准备而已。

八、智相应施和智不相应施

布施时，对于思和布施的果报具有明觉心是为智相应施。若只是纯粹跟随别人做布施而没有明觉心，那是属于智不相应施。在此必须说明在布施时，只是对布施的因果有醒觉心已足以形成智相应施。关于这点，在此必须解释如下的训诫：「每当布施时都必须具备观智，如下：我这施者是无常的；布施之物也是无常的；受者也是无常的。无常的我布施无常的东西给无常的受者。每当布施时，你都必须如此观照。」

这个训诫只是为了鼓励修习观智，不可误以为没有观智的布施即是智不相应施。

事实上，欲培育观智的人首先必须舍弃我、他、男人、女人的观念，即我和自己的假相，而只是观照他们为名色蕴。接下来必须观照与了解到这些名色蕴的本质是无常、苦、无我的。若不能分别名色蕴，而只是以世俗的观念来省察「我是无常的；布施之物是无常的；受者是无常的。」真正的观智是不可能如此生起的。

九、有行施与无行施

「有行施」是在犹豫和受到怂恿之后才做的布施；「无行施」是自动而无需受到怂恿的布施。在此「有行」的意思是指在某人犹豫不决或不愿意布施时，促使或认真地请求他布施。在如此的怂恿之下所做的布施是为有行施。但是一个简单的请求并不算是怂恿。例如，当人还未决定是否要做布施时，某人到来向他讨取食物，而他愿意与毫不犹豫地给了他。这是一种对简单的要求做出自动反应的布施，因此它是（没受到怂恿的）无行施，而不应只是因为他受了简单的请求而称之为有行施。另一人在受到相同的请求时，首先并不愿意而拒绝布施。但是在受到「请做个布施，请别退缩」的言语再次催促时，他做了布施。这种在受到催促之后才做的布施是属于有行施。即使没有人前来请求做布施，若某人先想要做布施，后来又想不要做，但是在经过一番自我激励之后，最终做了布施，这种布施也是有行施。

十、乐施与舍施

以愉快的心做布施是乐施，而以平稳、不苦不乐的心做布施是舍施。

十一、如法施与不如法施

以正命赚来的财物做布施是如法施；以涉及杀生、偷盗等的邪命赚来的财物做布施是不如法施。虽然以邪命赚取的财物是不如法的，但是以这些财物所做的布施依然是善业，只是这种布施的福报比不上如法施的福报。这可以以优良与恶劣品质的种子所生出不同的树作比喻。

十二、奴隶施与无拘束施

布施时祈求获得世俗的快乐是奴隶施。这种布施使施者成为贪图欲乐之奴隶；他做这种布施只是在服侍他的主人，即是贪欲，以满足它的欲望。布施时希望证悟道果与涅盘是无拘束施（反抗贪欲主人之命令的布施。）。

在这无止尽的轮回里的众生都有欲望要享受感官的快乐，即享受色、声、香、味、触。这种享受感官快乐的欲望即是贪欲。在生命中的每一刻里，他们都在尝试满足贪欲，为贪欲提供所需，因此他们已成为它的奴隶。尽其一生日夜不停地努力赚钱，无非只是为了满足贪欲的愿望，即是获取最好的食物、衣服和最豪华的生活方式。

不满意今生的生活，我们布施以确保来世生活富裕。这种对来世的世俗欢乐含有强烈欲望的布施肯定是奴隶施。

在未遇到佛法时，我们以为在无止尽的轮回里，这种为满足贪欲而做的布施是最好的。但是，一旦我们有幸听闻佛法时，我们就会了解到贪欲的魔力是有多强，是多么地不知足，而我们必须遭受多少痛苦来满足它的欲望。然后，我们下定决心：「我将不会再成为这可怖的贪欲之奴隶，我将不再满足它的欲望，我将反抗它。为了根除邪恶的贪欲，我将布施和发愿证悟道果和涅盘。」这种是为了自由而做的无拘束施，也就是反抗贪欲主人的命令而做的布施。

十三、定立施与不定立施

布施长久与不能移动的东西，例如塔、庙、寺院、旅舍、井、水池等是定立施。布施可移动和供短暂用途的东西是不定立施。

十四、有陪施与无陪施

布施时有配以其它合用的物品是有陪施。例如，在布施袈裟为主要物品时，也同时布施其它适当的物品和资具是为有陪施。若除了主要的袈裟之外再无其它陪同的物品，那么，这是无陪施，在布施其它东西时也是如此分别。

佛陀有许多随从的这一特相即是做有陪施的成果。

十五、经常施与非经常施

时常做的布施，譬如每天供养僧团食物是经常施。不时常而只是偶而才做的布施是非经常施。

十六、执取施与不执取施

受到渴爱与邪见污染的布施是「执取施」；没有受到渴爱与邪见污染的布施是「不执取施」。根据《阿毗达摩论》，在只是受到邪见误导时，我们已经受到污染了，但是邪见是时常与渴爱共存的，所以，当邪见污染与误导我们时，渴爱也已被牵涉在内。在做了布施之后，若某人热诚地表示他的善愿「愿这功德能使我迅速地证悟道果与涅盘。」，那么，这布施即是不轮转依止施，以及可成为证悟道果与涅盘的强大前缘。但是当他受到渴爱和邪见污染与误导时，他并没有发证悟涅盘之善愿，反而希望这功德能够令他成为突出的天神，譬如三十三天的帝释天王，或只是一个长寿的天神，那么，他的布施即不能成为证悟涅盘之前缘，而只是属于受到渴爱与邪见污染的执取施，失去了成为证悟涅盘的前缘。没受到渴爱与邪见污染，而是以证悟涅盘为唯一目的而行之布施是不执取施。

在没有佛法的时期也有许多修布施的机会，但是只有可能修执取施。只有在佛法时期才能修习不执取施。因此在遇到了稀有之佛法时，我们应该尽力确保所做的布施都是不执取的。

十七、残施与非残施

用剩下不要、劣质与残坏的东西来布施是残施；用非剩下不要、非劣质与非残坏的东西来布施是非残施。例如，在某人准备着用餐的食物时，有个受者前来，而他把一些已准备好却还未吃的食物布施给受者，这可算是上等施，也是非残施，因为这并非以剩下来的食物做布施。若当他正在吃，但还未吃完时，有个受者前来，而他即以正在吃的食物来布施，那么这也算是非残施，甚至可说是高尚的布施。若是以吃完后剩下的食物来布施，那即是残施，是残坏与劣质的。然而我们必须注意到，若某人除了剩下的食物之外再无他物可供布施，那么他那微薄的布施也可算是非残施。只有在有能力做更好的布施，却还是以剩下的来做布施才被视为劣质的残施。

十八、有命施与身后施

在还活着时做的布施是有命施，在死后才生效的布施是身后施（譬如说「我把这些财物给某某人，让他在我死后拿去随意用。」）。

比丘是不准做身后施的，即是他不可以把自己的东西在死后给他人。即使他真的那样做，那也不成为布施，而未来的受者也没有权力拥有它们。若某个比丘在还活着时把自己的东西送给另一个比丘，受者就有权接受；或是他跟另一个比丘共同拥有某些东西，在他死后，活着的比丘即成为唯一的主人。除非具足以上的条件，否则在他死后，他的东西即为僧团所有。因此，若比丘做身后施，说：「在我死后，我把这些东西送给某某人。让他拥有它们。」，这即是把属于僧团的东西送人。他这么做并不成为布施，而未来受者也无拥有权。只有在家众可合法地行身后施。

十九、个人施与僧伽施

布施给个别一个或两个人是个人施；布施给整个僧团是僧伽施。僧伽的意思是组、团或群体，在此是指整个佛陀圣弟子所组成的群体。在布施给僧伽时，施者绝对不可想着组成僧团的个别圣弟子，而应想着整体的圣弟子群体。只有如此他的布施才是僧伽施。

《中部‧施分别经》列举了十四种个人施和七种僧伽施，能明白它们是很有用的。

十四种个人施是：

  1. 布施给佛陀；
  2. 布施给一个辟支佛；
  3. 布施给一个阿罗汉或已证得阿罗汉果之人；
  4. 布施给一个致力于证悟阿罗汉果或已证得阿罗汉道之人；
  5. 布施给一个阿那含或已证得阿那含果之人；
  6. 布施给一个致力于证悟阿那含果或已证得阿那含道之人；
  7. 布施给一个斯陀含或已证得斯陀含果之人；
  8. 布施给一个致力于证悟斯陀含果或已证得斯陀含道之人；
  9. 布施给一个须陀洹或已证得须陀洹果之人；
  10. 布施给一个致力于证悟须陀洹果或已证得须陀洹道之人；

十一、（在没有佛法的时期）布施给一个已证得禅那 或神通的沙门；

十二、布施给一个有戒行的在家凡夫；

十三、布施给一个没有戒行的在家凡夫；

十四、布施给一只畜生。

在这十四种个人施当中，布施一餐给一只畜生将带来一百世长寿、美丽、快乐、强健与聪明的善报。

跟着上升的次序而提高，布施一餐给一个戒行不好的在家人将带来一千世这些善报；在没有佛法的时期布施给一个戒行良好的在家人将带来十万世这些善报；布施给一个已证得禅那的沙门将带来一百亿世善报；在佛法住世时期，布施给一个已归依三宝的在家人，或沙弥，或已证得须陀洹道的圣人，将带来一阿僧祗世的善报；布施给证得更高果位的圣人，直到无上的佛陀，将带来无可计数世的善报。（根据注释，即使是一个只归依了三宝之人也可被视为致力于证悟须陀洹果之人。）

在上述的十四种个人受施者之中并没有提及戒行不好的比丘。佛陀所列举的无戒行之人只是指生于没有佛法时期的人。由于这个原因，有些人会想在佛法时期布施给戒行不清净的比丘是不好的。但是我们必须记得那些人至少已归依了三宝而成为佛教徒，而注释解说任何归依了三宝之人即是致力于证悟须陀洹果之人。再者，在没有佛法的时期布施给没有戒行的俗人已有许多功德，所以无疑地在佛法时期布施给没有戒行的俗人也是有功德的。

再者，在《弥陵陀问经》里，那先长老解释在十个方面上（譬如礼敬佛、礼敬法、礼敬僧等），布施给无戒行的比丘优于布施给无戒行的在家人。因此，根据《弥陵陀问经》，无戒行之比丘是优于无戒行之在家人的；而且，既然注释把他列为致力于证悟须陀洹果之人，我们不可说布施给无戒行之比丘是不好与无益的。

关于这件事，人们也有另一个观点，即在没有佛法的时期，无戒行之比丘就不会危害到佛法，但是当正法存在时，他们就会危害到它。因此缘故，在佛法时期是不应该布施给无戒行的比丘的。但是佛陀已指出了这观点是站不住脚的。

在开示七种僧伽施的结论时，佛陀向阿难尊者解说：「阿难，未来将会有无戒行之比丘，他们只是名义上的比丘，穿着袈裟。在布施给他们时，若原意是欲布施给僧伽，那么，我宣布，这样的僧伽施将会带来无可计数的益处。」

还有另一点我们必须考虑的，在四个施清净里，第一个清净是：即使受者戒行不清净，但若施者戒行清净，此布施基于施者之清净而清净。也因为这些缘故，我们不能说无戒行之比丘并非受者，以及布施给他们是不会获得益处的。

因此，我们必须谨慎注意，只有以邪恶之心来布施给他们，即认同与支持他们的恶行时才是应受责备的。若不去理会他们的恶习，而以一颗清净之心来行布施，只是想：「若有人来讨时，我们应该布施。」，那么，这是无可指责的。

七种僧伽施是：

  1. 在佛陀还活着时，布施给以佛陀为首的比丘和比丘尼僧团。
  2. 在佛陀入大般涅盘之后，布施给比丘和比丘尼僧团。
  3. 布施给比丘僧团而已。
  4. 布施给比丘尼僧团而已。
  5. 当施者欲布施给整个僧团却无能力时，他可以向僧团要求派几位比丘和比丘尼来作代表（在他能力之内的人数），以接受他的布施。在僧团选好了代表之后，他心中想着布施给整个僧团地布施给他们。
  6. 在要求僧团派出他能力所及的比丘人数之后，心中想着布施给整个僧团地布施给作为代表的诸比丘。
  7. 在要求僧团派出他能力所及的比丘尼人数之后，心中想着布施给整个僧团地布施给作为代表的诸比丘尼。

在这七种僧伽施之中，可能有人会问在佛陀入般涅盘之后，是否还能做第一种布施，即以佛陀为首的比丘和比丘尼僧团。答案是：「可以的。」而其施法应该如此进行：把内有佛舍利的佛像置放于受邀前来的比丘与比丘尼僧团之前，然后做布施，说道：「我做这布施给以佛陀为首的比丘和比丘尼僧团。」

在做了第一种布施之后，有人会问该如何处理布施给佛陀的东西。就有如在传统上，父亲的财产是留给儿子的，因此，布施给佛陀的东西应该转移给执行佛陀之教育工作的比丘僧团。尤其是供养之物有油、牛油等时，它们应该被用来做灯油以供养光给佛陀；所供养的布应该做成旗帜来供养。

在佛陀时代，一般上人们都没有执着于个人的倾向，在他们心中僧团是整体的，因此他们可以做到圣洁的僧伽施。所以僧团成员之所需多数是由僧团分配而得的，他们不太需要依靠在家男女施者，因此不太会执着在家众为「这些是我寺院的施者，这些是布施给我袈裟的人等。」因此比丘得以解脱执着的系缚。

郁伽居士的简短故事

欲行清净僧伽施的人应该学习郁伽居士（Ugga）所立下的榜样。郁伽居士的故事出现于《增支部‧八集‧居士品》。

有一次，世尊住在伐地国的象村时，世尊对众比丘说：「诸比丘，你们应该看待象村的郁伽居士为具备八种奇妙素质之人。」如此简短地说后，佛陀没有详尽地解释就走进寺院里。

之后有个比丘在早上去到那居士家问道：「居士，世尊说你是具备八种奇妙素质之人，世尊所说的那八种奇妙素质是什么呢？」

「尊者，我并不很确定佛陀说我拥有的八种奇妙素质是什么，但是请倾听我说我的确拥有的八种奇妙素质。」然后他提出了那八种奇妙素质，它们是：

  1. 第一次见到佛陀时，那时我正在铁木林里饮酒享乐。当我见到佛陀从远处走来时，我即刻变得认真、严肃与虔诚，心中对佛陀的功德生起了信心。这是第一个奇妙。
  2. 就在第一次遇到佛陀时，我归依了佛，以及听他说法，结果成为了须陀洹，以及受持梵行五戒。这是第二个奇妙。（梵行五戒与人们一般上所持的五戒类似，差别只在于它的第三戒并非「不邪淫戒」而是「不淫戒」。一般的五戒禁止跟自己妻子以外的人有性交，但是梵行五戒则绝对禁止性交，即使是跟自己的妻子也不例外。）
  3. 我有四个妻子，当我回到家里，我就向她们说：「我已发愿持不淫戒，妳们之中想要留下的可以留下来，随意用我的财产来行善；想要回去娘家的也可以回去；而想要嫁给其它男人的则只需要告诉我应该把妳送给谁。」我的大老婆表示她想嫁给她所讲的男人。我就把那个男人请来，左手握住我的大老婆，右手拿着一壶水，就这样我把她送给了那个男人。在把妻子送给那男人时，我依然完全不受动摇或影响。这是第三个奇妙。
  4. 我决定与有德之士分享我的一切财富。这是第四个奇妙。
  5. 我时常恭敬地对待比丘，不曾有过不敬的。若那比丘向我说法，我只是恭敬地听他说法，不曾有过不敬的。若那比丘没有向我说法，我就会向他说法。这是第五个奇妙。
  6. 每当我邀请僧伽来我家接受供养时，天神就会在他们还未到时先来通知我：「居士，某某比丘是圣人，某某比丘是有戒行的凡夫，某某比丘是无戒行的。」天神们先来通知我关于那些比丘的事，这对我来说并无惊奇之处，奇妙的是当我供养食物或物品给僧伽时，我不曾想过「我将多供养给这个比丘，因为他是个圣人；或我将少供养给这个比丘，因为他的戒行不清净。」事实上，我毫不分别谁是圣者、有德者或无德者，而以平等之心布施给每一个人。这是第六个奇妙。
  7. 尊者，天神们告诉我佛陀的教法是善说的，它有善说之功德。天神告诉我这个消息对我来说并无惊奇之处。奇妙的是在那个时候，我会回答天神说：「天神，不管你是否告诉我，事实上，佛陀的教法是善说的。」（他并不是因为天神告诉他才相信佛陀的教法是善说的，而是他自己亲身体验了佛法的确是如此。）虽然我可以跟天神们如此交谈，我并不会因此而感到骄傲。这是第七个奇妙。
  8. 若我比世尊先死，而世尊说：「郁伽居士已完全根除导向欲界轮回的五个结，他是个阿那含。」，这也是无可惊奇的。即使佛陀没有说，我已经知道自己已成为了阿那含。这是第八个奇妙。

在郁伽居士所形容的八个奇妙之中，第六个是平等地布施给圣者、有德者与无德者。我们应该知道在这种情形之下如何会有平等而不分别之心。这平等的态度是可以如此理解的：「由于我存着欲供养整个僧团才作出邀请，当我布施给圣者时，我不会视他为圣者，心中只是想着在供养僧伽。而当我布施给戒行不清净比丘时，我不会视他为无德者，而只是在心中想着供养整个僧团，佛陀的整体圣弟子。」如此则可保持平等心。

我们应学习郁伽居士的榜样，在布施时不去理会受者的层次、不对他有个人的感受，以及致力保持心向着整个僧团，以便所做的布施是属于圣洁的僧伽施。

根据佛陀在《施分别经》里明确的指出，在行僧伽施时，即使受者戒行不清净，但若心中想着的是供养整个僧团，那么，这布施还是会带给施者无可计数的利益。

在行僧伽施时，必须对整个僧团具有恭敬心才算符合，但是这并不是易于办到的。例如某人决定了要做僧伽施，在做好一切准备之后，他去到寺院里向众比丘说：「尊者们，我想要做僧伽施，请您们派一个人来代表僧团。」若比丘们派了一个当时轮到他作为代表的沙弥，施者就可能感到不快；若他们选了一位大长老作为代表，他又可能会过份兴奋狂喜，说：「我得了个大长老作为受者。」这种受到受者个人为谁影响之布施已不算完满的僧伽施。

只有能够完全没有疑惑地接受僧团轮流派出的任何代表，不去分别受者是个沙弥或比丘，是个年轻比丘或年老比丘，是个愚蠢的比丘或博学的比丘，以及在布施时只是想「我供养给僧团」，心中又是对僧团满怀敬意，这样他才是做了真正的僧伽施。

一个寺院施者的故事

这件事发生在印度。有一个布施了寺院的富有在家居士想要做僧伽施。在做好一切准备之后，他去到僧团那里向他们说：「尊者们，请您们派一个人代表僧团接受我的供养。」刚巧那天轮到一个戒行不清净的比丘作僧团代表接受供养。虽然他很清楚地知道受派来的比丘戒行是不清净的，但是他还是满怀恭敬地招待那比丘。有如是为了庆典地布置那比丘的座位，上面挂了个白色华盖，再以花来点缀及喷些香水。他为那比丘洗脚，又很恭敬地擦上些油，就好像是在服侍佛陀本人一般。然后他对僧团充满敬意地供养那位比丘。

当天下午那比丘再来到他的家，站在门口向他借把锄头，以便修理寺院。那寺院施者甚至懒得从座位起身，只是用脚把锄头推向那位比丘。他家里的成员就问他：「今早你恭敬得好像是个乞丐般来服侍那位比丘，但是现在连对他表示一点敬意都没有。为什么在早上和下午对待那位比丘的态度会有差别呢？」那人回答：「亲爱的，今早我是在向僧团表示恭敬，并非向这位戒行不清净的比丘。」

一些对于个人施与僧伽施值得考虑的要点

有些人依然认为若人来向我们托钵，而我们又早已知道他是戒行不清净之人，那么，我们就不应该布施给他，若我们布施的话，那就好像是在浇水给一棵有毒之树。

但是我们不能说一切明知地布施给戒行不清净之人的行为是应受责备的。在此我们必须考虑到施者的动机。若施者认同受者的恶习，又是为了支持与鼓励他继续行恶而布施，那他的布施就像是在浇水给一棵有毒之树。若施者并不认同受者的恶习，也无意鼓励他继续行恶，而只是学习上述的寺院施者之模范来布施，那么其布施即是真正的僧伽施，这样的布施是无可指责的。

再者，有些人认为受者的戒行好坏与施者并无关联，那只是受者个人的事，因此无需理会受者的人格是好的，还是坏的，施者只应在心中谨记「这是一个圣人（或阿罗汉）。」他们认为这样的布施是无可指责的，而且就好像布施给阿罗汉一样地好。这种观点也是站不住脚的。

外道的弟子没有能力分辨某人是否圣人或阿罗汉，因此误信他们的导师是圣人，误信导师是已证悟的阿罗汉。这种相信是邪胜解，即做了错误的判断或结论，因此是恶的。若某人明知受者并非圣人，却还是在心中紧挂着「这些人是圣者，是阿罗汉」，那么他肯定做了错误的判断，因此肯定是恶的。因此持有这种观点是不正确的。

当面对这样的受者时，正确的态度是：「菩萨在成就布施波罗蜜时，并没有分别受者的地位或修为是上、中或下等。我也应该向菩萨学习，毫无分别心地布施给一切来向我讨取之人。」如此，我们不是在支持或鼓励恶习，也不会对受者的修为作出错误的判断或结论。这样的布施是无可指责与没有瑕疵的。

只有在个人施的事件才会发生争执与难以分辨的困惑，因为有许多种善或恶的个人；在僧伽施的事件里，只有一个僧伽存在，并没有善恶两者。（在此僧伽是指佛陀的圣弟子。）圣僧伽并不会被分有上、中或下等的层次或修为，他们都是同样地圣洁。因此，有如前面已解释的，每当有受者前来时，我们都应该不去理会他的人格来行布施，心中想着「我供养佛陀的弟子，圣洁的比丘僧团。」这样即是僧伽施，而受者即是僧团。前来接受供养的受者只是僧团的代表。无论他的戒行如何低劣，真正接受供养的是圣洁的僧团，因此这是真正高尚的布施。

有些人认为这是很难实行的，很难不去理会戒行不清净的受者之人格，也很难把心导向僧团而不是他，把他只当作是僧团的代表。这种困难只是因为缺少了在这方面有惯常的修习。在恭敬地向佛像顶礼时，我们只把它当成佛陀的代表，我们如此习惯于把它当作佛陀本人，没有人会说这是难做到的。就有如佛陀时代的郁伽居士与印度的寺院施者已经惯于在布施给戒行不清净的比丘时只把他当作是僧团的代表，现代的佛教徒也应该把心训练到变成惯于持有这种心态。

律藏提及的四种僧伽施

律藏把原意是对僧团所做出的布施分为四种。但是这四种僧伽施跟在家众并无关系，只有上述的七种僧伽施才跟在家众有关。律藏的方法只是为僧团而设的，以便他们懂得如何在他们之间分配施物。这四种是：

  1. 现前僧伽物：把施物分配于在当时当地出席的僧团。例如在某个市镇或村子里有人把袈裟供养给一些在当地集合的比丘众，而施者是布施给整个僧团，说道：「我把这些布施给僧团。」这样是很难把施物分配给那市镇或村子里的所有比丘。因此应该把施物分配于在当时当地出席的僧团。因此它被称为「现前僧伽物」。
  2. 园住僧伽物：把施物分配于住在寺院范围之内的僧团。例如有个施者进入一间寺院的范围之内，然后把袈裟供养给他遇到的比丘或比丘众，说：「我把这些布施给僧团。」由于这布施是在寺院的范围之内进行的，因此它是属于住在那间寺院里的整个僧团共有，并非只属于几个现前的比丘所有。由此它被称为「园住僧伽物」。
  3. 往返僧伽物：无论被带往何处，施物即是属于当地的僧团所有。例如有个施者来到一间只有一位比丘的寺院，然后布施了一百件袈裟，说：「我布施这些给僧团。」若那位住院比丘精通戒律，他只需要说「当下在这寺院里，我是唯一的比丘，因此这一百件袈裟都是属于我的，而我拥有了它们。」，就可以独自拥有所有的施物。根据戒律，他是有权如此做的，不能指责他独享供养给僧团之物。若那位比丘并不精通戒律，他可能不懂应该怎么做。若他没有决定「我是唯一的拥有者，我拥有了它们」，那么，当他带着那些袈裟去到其它地方时，而其它比丘们又问他如何获得那些袈裟，知道后若他们为获得分配而说：「我们也有获得分配的份」，结果就必须在他们之间平均分配那些袈裟。这样地分配袈裟是正确的。但若他没有把袈裟分配出去就继续他的旅程，那么，他所遇到的比丘都有权获得分配那些袈裟。如此，无论那位比丘把袈裟带到何处去，其它的比丘都有权获得分配那些袈裟。由此它被称为「往返僧伽物」。
  4. 四方僧伽物：施物属于来自四方的一切比丘。这些施物是贵重与应受到敬重的处理，例如寺院。它们不可以用来分配，而应该给来自四方的僧团共享。由此它被称为「四方僧伽物」。

由于没有觉察到戒律里有这四种僧伽施物的分配法，有些比丘错误地享用施者所做的供养。举个例子来说，若某个居士由于对某位比丘的敬爱，而建了间寺院想要布施给僧团，但是并非布施给那位比丘而已。在布施的仪式，他邀请了十位比丘，包括他所敬爱的比丘。在诵完保护经（paritta）[82]之后，应该正式宣布布施时，那位比丘却要把这布施作为个人施，因为他觉得住在一间属于僧伽的寺院有太多的工作与责任。但是施者却比较喜欢做僧伽施，因为他相信这种布施比较高尚与有许多功德。那群比丘最终决定平息施者与那位比丘的争执，而叫施者在布施时说：「我布施这间寺院给现前的僧团。」然后其它九位比丘就向那位比丘说：「我们向您舍弃对这间寺院的拥有权。」，就把新寺院交给他而离去。

如此有些人就会跟随这种程序，以为这样做就能完成施者行僧伽施的心愿，同时又令到喜欢独自拥有的受者欢喜，因为其它九位共同拥有者已经舍弃了他们的拥有权，而使他成为唯一的拥有者。

但是事实上这种程序是不正确及不可依循的。布施寺院是贵重的布施，那十位接受布施的比丘不可以把它用来分配。而施者也没有做到布施给整个僧伽，只是布施给现前的十位比丘而已。

二十、应时施与非应时施

在特别的时刻做的布施是「应时施」；在任何时候都可行的布施是「非应时施」。在雨季安居过后的一个月期间内布施迦絺那袈裟、在雨季安居刚开始时布施袈裟、布施有营养的食物给病人、布施食物给到访的比丘、布施食物给要开始旅程的比丘，都是在特别的时刻、具有特别意义所做出的布施，因此被称为应时施；其它一切不是在特别时刻所做的布施是为非应时施。

应时施比非应时施有更大的功德，因为它是在特别时刻为了符合特别的需求而做的。在应时施成熟时，它会在需要的时刻带来特别的善报。例如，若施者想要吃一些特别的东西，他的心愿可以即刻实现；同样地，若他想要有特别的衣服穿，他就会得到它们。这些是应时施之特别功德的例子。

廿一、眼前施与非眼前施

巴利文paccakkha是pati和akkha两个字组成的。Pati的意思是朝向；akkha的意思是眼、耳、鼻、舌、身五根。虽然一般上paccakkha的意思是眼前，它的完整含意应该是「五根可感受的」。因此眼前施有更广的范围，并非只是施者亲眼看到的布施，而是也包括了其它根门可感受到的，即听、嗅、尝和触到的。有关这点，我们必须注意到眼前施并非完全跟亲自施一样的。亲眼看到自已的布施，却没有真正亲自布施是属于非亲自施。（在自己的要求或命令之下由别人代做。）

廿二、同等施与无比施

别人可以比得上的布施是「同等施」，无人可比得上的布施是「无比施」。在做有竞争性的布施时，施者致力在质量上超越其它人。在这样的竞争里，无可匹比的布施是无比施。

根据《法句经‧世间品‧无比施经》的注释，在每一尊佛的时期只有一个施者会做到无比施。在我们佛陀的时代的故事如下：

有一次在长途旅程之后，佛陀与五百位阿罗汉回到祗园精舍。憍萨罗国的波斯匿王（巴舍那提王，King Pasenadi）邀请世尊与五百弟子去皇宫里接受极多的供养。国王也邀请舍卫城市民来观看布施仪式，以便他们能够看到及随喜他的功德。隔天舍卫城的市民为了与国王竞争，全城集资地做了比国王所做更大的布施给佛陀与五百弟子。他们也邀请国王来观看他们的布施仪式，以便他可以随喜。

在感受到其竞争精神之下，国王接受了市民的挑战，而在隔天做了更大的布施。市民又再做个超越国王的更大的布施。如此国王与市民双方的竞赛进行到双方各做了六次布施。（而其竞赛还未有胜负。）

在第七圈赛时，国王已感到沮丧，心想：「很难在第七圈里超越市民，若身为统治者的我竟然输给我统治的市民，那么活着就没有意义了。」为了安慰他，他的皇后胜鬘为他想出了一个市民无法匹比的宏大布施之计划。她叫人建了一间很大的殿堂以供佛陀与五百弟子在里边坐，并吩咐五百位公主为他们扇凉，又以香水洒在殿堂内。在五百位罗汉的背后，各跪着一只撑着白色华盖的大象。

当照着计划准备时，他们发现只有四百九十九只温驯的象，因此他们只好把一只出名蛮横的野象放在指鬘尊者背后，再令牠有如其它象一般撑着一支白色华盖。当人们看到这只野象也有份参加仪式，又是很温顺地撑着一支白色华盖在指鬘尊者上空时都感到很惊讶。

在僧团用完餐后，国王宣布：「我把这殿堂里的一切东西，包括受准许与不受准许的，都布施给僧团。」在他如此宣布后，市民只好认输，因为他们没有公主、白色华盖与大象。

因此在释迦佛时代行无比施的人即是憍萨罗国的波斯匿王。我们应该知道其它每一尊佛都有一位向他们做了无比施的施者。

布施有三种

（一）布施也可分为下等、中等与上等三种。它们的功德多大有视在布施中其欲、心、精进与观之强度几何。若这四个因素弱，则布施是为下等；当它们是中等时，布施也是中等；当它们都很强时，其布施即是上等。

（二）当布施是为了获得名誉与赞赏时，其布施是为下等；当布施是为了获得投生作个快乐的人或天神时，其布施是为中等；若布施时是为了恭敬圣者或菩萨，以及学习他们布施之模范，那即是上等的布施。

（在巴利文经典的许多部经典里有提及一些公园与寺院是以施者之名命名的，如祗陀太子布施的祗园、给孤独长者布施的给孤独精舍、美音富翁布施的美音精舍。在第一次经典结集时，众长老采用这种命名法是为了鼓励别人向他们学习，而因此获得功德。所以现今的施者在布施时把自己的名字刻在大理云石或石碑上。在如此做时他们应该以正念摄心，不可为了名誉，而谨记只是为了立下布施的模范，希望他人也会布施而获得功德。）

（三）当施者发愿欲成为快乐的人或天神时，其布施是下等的；当他发愿证悟弟子菩提或辟支菩提时，其布施是为中等；当他发愿欲证得三藐三菩提或正等正觉时，其布施是为上等。

[菩提或觉悟是指四个道智。古代圣者劝告我们，若欲使所做的布施成为脱离生死轮回的助缘（不轮转依止），我们就绝对不可以随便的态度来做布施，应该在布施时认真地发愿欲证悟三种菩提之一。]

（四）再者，布施也可分为三种，即施仆人、施友人与施主人。

就好像在日常生活中，人们自己享用品质优良的东西，而把品质低劣的给仆人用，因此若我们布施品质低劣过自己享用的东西，那么这即是施仆人，是下等施。就好像在日常生活中，人们与朋友分享同等品质的东西，因此若我们布施品质相等于自己享用的东西，那即是施友人，是中等施。就好在日常生活中，人们以品质优于自己用的东西来送给上司，因此若我们布施上等的东西，那即是施主人，是上等施。

（五）有三种法施。第一种法施之「法」是与前面把布施分为两种的「物法施」有关的。根据记载，「物法施」是布施贝叶经典或经书。在这种分法里，「法」即是经典本身，是佛陀所教而记录在贝叶或书上的教法。因此，这种法施是指教佛法或把佛学知识布施给他人。教法（即佛学理论）是施物，听众是受者，而弘法之人即是施者。

在第二种法施里，「法」是指论藏把布施分为色、声、香、味、触、法六种布施的法施。在此法被解释为一切法尘或意识的目标。法尘是：一、五净色；二、十六种微细色；三、八十九种心识；四、五十二种心所[83]；五、涅盘；六、观念或概念。在教法里，「法」的意思是「圣」；而在此「法」的意思是「诸法实相之究竟谛」。

这种法施是通过帮助感官残缺之人来进行的，譬如帮助视力不良、听觉有问题的人等。帮助别人改善视力是眼（法）施；帮助别人改善听觉是耳（法）施；等等。在这种布施里最为特出的是命施，即使到别人长寿。剩下的香、味、触法施也可以此类推。

在第三种法施里，「法」是指佛、法、僧三宝里的法宝。跟第一种法施一样，法是指佛陀的教法。只是在第一种法施里，法是施物及听众是受者；然而在第三种法施里，身为三宝之一的法宝则是受者，是接受施物的受者。当佛与僧伽是受者时，有关之法也成为受者。

举个例子来说：有一次佛陀住在舍卫城的祗园精舍。当时有个对佛法具有信心的富有居士这么想：「我常常都有机会供养食物、袈裟等给佛陀与僧伽，以向他们致敬，但是我却不曾供养法，以向它致敬。现在是我应该如此做的时候了。」这么想着，他就去请教世尊应该如何做。

世尊答说：「若你想要向法致敬，你应该以食物、袈裟等供养精通佛法的比丘，但是心中必须清楚地知道是在向他所证悟之法致敬。」

当那位居士问世尊那一位比丘适合接受供养时，佛陀就叫他去问僧团。僧团则指示他去布施给阿难尊者。所以他就邀请了阿难尊者，布施了许多食物、袈裟等，心中想着是在向阿难尊者所证悟之法致敬。这故事记载在《杂集‧次第供养本生经》之序文里。

根据这故事，那位居士是施者；食物、袈裟等物品是施物；阿难尊者心中之法是受者。

那位居士并非唯一做这种以法为受者的布施之人。经典清楚地提及阿育王由于对法的敬爱，而建了八万四千间寺院来向八万四千法蕴致敬，这八万四千法蕴即是完整全套的佛陀教法。（「蕴」的意思是「组」。）

（必须小心注意的事项）：许多人都听过阿育王的大布施，也想效仿他如此做。但是正确的学习方法是很重要的。阿育王的真正动机并非只是布施寺院，而是向个别的法蕴致敬。建寺院只是为他提供施物。后代想要向阿育王学习的施者应该明白建寺院并非只是作为施物，也并非为了获得名誉，而是只有向法致敬的唯一目的。

当忆及佛法的重要性时，我们就会珍惜这些法布施的意义。觉音尊者大论师在为批注《法聚论》的《殊胜义注》写结语时这么发愿：「愿正法久住，愿一切众生向法致敬。」（Ciraṃ tiṭṭhatu saddhammo, dhamme hontu sagāravā, sabbepi sattā.）他这么发愿是因为他真正透彻地了解法的角色之重要性。他知道只要法还存在，佛陀的教法就不会退减，而每个恭敬法之人将会依法实行。佛陀曾经说：「只有见法者见我。」在他临终时，佛陀又说：「在我入灭后，你们应以法与戒为师。」

因此我们必须致力培育扮演着重要角色的第三种法布施。

（六）另外三种布施是难行施、大布施和普通施。难行施的其中一个例子是「有木者帝须」所做的布施。这故记载于《增支部‧一集‧一法禅那廿八品》的注释。

有木者帝须布施的故事

以前在斯里兰卡的大村里住着一个很穷的男人，他是以卖木柴为生的。他的真名是帝须，但是由于他是卖木柴为生的，因此人们都叫他作「有木者帝须」（意为只有木柴作为财产的帝须）。

有一天，他向妻子说：「我们的生活是那么的低贱，虽然佛陀有教过经常布施的利益，但是我们却无能力培育这种布施。然而我们也能做一件事情，即开始例常地在每个月里布施两次食物，当有能力布施更多时，我们将尝试以食券[84]来做更高等的布施。」他的妻子同意了他的建议，而在隔天早上开始尽他们所能布施食物。

当时是很繁荣的年代，比丘们都能获得许多食物。某些年轻的比丘和沙弥托得有木者之家所布施的劣质食物，但是却当着他们面前把食物倒掉了。有木者的妻子就向他回报说：「他们倒掉了我们的食物。」但是她不曾对这件事感到不快。

过后有木者帝须就跟妻子讨论，说：「我们实在穷到没有能力布施圣者喜欢的食物。我们应该怎么做才能满足他们。」他的妻子说：「有孩子的人是不穷的。」，以便给他安慰与鼓励，以及劝他让女儿去跟人家签约工作，再把所得的钱用来买只乳牛。有木者接受了妻子的劝告，再把所得的十二个钱币用来买只乳牛。由于他们清净的善意，那只牛产了大量的牛奶。

他们把傍晚挤获的牛奶做成奶酪和牛油。他的妻子又把早上挤得的牛奶用来煮奶粥。他们就把奶粥连同奶酪与牛油布施给僧团。如此，他们终于能够布施僧团乐于接受的食物。从那时起，只有证得高等果位的圣者才会收到有木者的食券。

有一天，有木者向他的妻子说：「我们得以不再受到藐视，真是该感激我们的女儿。我们已经达到圣者很满意地接受我们的食物。现在，当我不在时，别忘了例常布施的责任。我会找工作赚钱，赎回我们的女儿后才回来。」之后，他就在一间糖厂做了六个月的工，而终于存了十二个钱赎回女儿。

一天清晨起程回家时，他看到帝须尊者正走在前头，想要去大村的寺院礼拜。这是一位修习「常乞食头陀支」的比丘，即是只食用在托钵时得来的食物。有木者快步地赶上那位比丘，与他一同步行及听他说佛法。来到一座村子时，有木者见到有个男人带着一包熟饭走出来，他就出价一个钱币来买那包食物。

那人知道有木者肯定有特别的原因才会出价一个钱币来买那包食物，因为那包食物甚至没有十六分之一个钱币的价值，所以拒绝卖给有木者。有木者把价钱提高至两个钱，然后三个钱等等，直到十二个钱币。但是那人还是拒绝卖给他（因为那人以为有木者还有更多的钱）。

最后有木者向他解释：「我就只有这十二个钱币，若有更多的话我是愿意给你的。我买这包食物并不是自己要吃，而是为了用来做布施。我已经邀请了一位比丘在那树下等，我买这食物是要布施给他的。请你以十二个钱币卖给我。你如此做也会获得功德的。」

最终那人答应把食物卖给他，而他很欢喜地拿着那包食物走向正在等他的比丘。有木者向那位比丘接过手中的钵，然后把食物放在钵里，但是那位长老只愿意接受一半的食物。有木者就很认真地向那位比丘恳求说：「尊者，这食物只足够一个人吃。我不想吃它，我是为您而买的，希望尊者慈悲地接受所有的食物。」

在那位长老用完餐后，他们继续一同走，在途中长老问及有木者的自身来历。有木者很坦白地把有关自身的事全盘告诉长老。长老为有木者的极度虔诚感到震撼，心中想道：「这人已经做了个难行施。在他这样的困境之下吃了他布施的食物，我实在欠他良多。我应该对他表示感激。若能够找到一个适合的地方，我将尽力奋斗在一次坐禅里证阿罗汉果为止。且让我的皮与血干枯，我将不会起身，直到证悟阿罗汉果为止。」当到达大村时，他们就分手各自离去。

到达帝须大寺时，那长老获得分配一间房间，他就在其地极尽努力地修禅，决定在断除一切烦恼与成为阿罗汉之前不起身。他甚至不起身去托钵，就是如此持恒地修禅。在第七天凌晨时，他成为了具备四无碍解智的阿罗汉。过后他想：「我的身体实在很虚弱，我想是活不久的了。」通过神通，他知道组成自己身体的名色法是持续不了多久的了。收拾好房间后，他带着钵与大衣走到寺院中央的大殿，击鼓召集寺内所有的比丘。

当所有的比丘到齐后，住持问是谁击鼓召开集会的。修习常乞食头陀支的帝须长老答道：「是我击的，尊者。」「为了什么呢？」「我没有其它目的，但若僧团之中有谁对道果有疑问，我希望他们发问。」

住持告诉他没人有问题。然后他问帝须长老为何不惜牺牲性命地为证悟奋斗。帝须长老就告诉他们一切经过，然后说他将会在当天死去。过后他再说：「愿置放我的尸体的灵柩台不会移动，直到我的施主有木者来亲手抬起它。」他就在当天圆寂了。

乌色帝须王命令手下把尸体放在灵柩台上，然后抬去火葬场，但是他们却移不动它。知道了个中缘故之后，国王召来有木者，给他穿上锦衣，再要他抬起灵柩台。

经典很详尽地描述有木者如何轻易地把灵柩台举过头顶，而在他如此做时，灵柩台自己飘上天空与飞往火葬场。

有木者无怨地把六个月赚来作为女儿赎金的十二个钱币用来做布施的确是很难行之布施，因此被称为难行施。

另一个例子记载于《法句经‧第十品‧乐沙弥》的注释。在成为沙弥之前，有一世他是个很想吃富人丰盛美味食物的穷村夫。名为「气味」的富翁向他说必须做三年工才能赚取这么一餐。所以他就做了三年工来赚取极度渴望的一顿丰盛美餐。当他正要享用那丰富的一餐时，他看到一位辟支佛前来托钵。毫不犹豫地，他把做了三年工赚来的美食布施给那位辟支佛。

在《杂集‧痴狂本生经》中有另一个例子。在那故事里，有一个穷女孩为了一套衣服而做了三年工。当正要穿上所渴望的衣服时，她看到一位迦叶佛的弟子前来（由于被土匪抢去了袈裟，因此那位比丘只好以树叶遮体）。她把辛苦工作了三年才赚取所渴望的衣服布施给那位比丘；这也是难行施。

大量的布施是为大布施。阿育王为了向八万四千法蕴致敬而布施八万四千所寺院是为大布施。对于这件事，大目犍利子帝须尊者说：「在这正法里，甚至包括佛陀时代，没有人在布施四资具方面是与你同等的。你的布施是最大的。」

虽然大目犍利子帝须尊者如此说，但是阿育王的布施是自动而无竞争性的，因此不被列为无比施。波斯匿王是与舍卫城市民在竞赛布施，因此他的布施才是无比施。

其它一切不难也非大量的普通布施是普通施。

除了这些之外，《律藏‧附随篇》及其注释也有另一个三种法布施的例举法。它们是：

一、在布施给僧团时，口中宣布把施物布施给僧团。

二、在布施给佛塔时，口中宣布把施物布施给佛塔。

三、在布施给个人时，口中宣布把施物布施给那人。

这些被称为「如法施」。（关于这布施的细节，将在后来的九种不如法施中述及。）

布施有四种

经典并没有提及布施可分为四种。但律藏有列出可作为施物的四资具。它们是：

一、袈裟施；

二、食物施；

三、住所施；

四、药物施。

布施也可根据施者与受者之清净而分为四种布施，即：

一、施者有戒行而受者无戒行之布施；

二、受者有戒行而施者无戒行之布施；

三、施者与受者都无戒行之布施；

四、施者与受者都有戒行之布施。

布施有五种

《增支部‧五集‧善意品‧应时施经》里提及下列五种在恰当的时刻所做的布施：

一、布施给访客；

二、布施给出发远行之人；

三、布施给病人；

四、在饥荒时布施；

五、把刚收成的谷物布施给有德行之人。

第五种与农夫有直接的关系，但是我们应该明白，它也包括了做其它工之人，在首次赚取了钱（东西），而自己还没开始用的时候，就把所赚取的拿去做布施之布施。

五种非善士施

有五种由无戒行之人所做的布施：

  1. 没有确保食物是新鲜、清洁、有益与受到细心准备的布施。
  2. 布施时没有恭敬心。
  3. 没有亲手布施。（譬如弊宿王[85]并没有亲手布施，而只是叫他的侍从「最上」代他做。）
  4. 有如把剩下不要的东西丢掉般地做布施。
  5. 没有具备善有善报的智慧而做的布施。

五种善士施

有五种由有戒行之人所做的布施：

  1. 确保食物是新鲜、清洁、有益与受到细心准备的布施。
  2. 布施时有恭敬心。
  3. 亲手布施。（自无始轮回以来，有许多世我们是缺手缺脚的。今生有幸得以手脚具足，我们就应该掌握稀有的布施机会，亲手去做，省思我们正在善用自己的手来为解脱而奋斗。）
  4. 细心的布施，而并非有如把剩下不要的东西丢掉一般。
  5. 布施时具备了自业智。

这两组五种布施记载于《增支部‧五集‧三品‧经七》。还有另外五种善士施，它们是：

  1. 信施：布施时对因果法则具有信心。
  2. 细心施：确保食物是新鲜、清洁、有益与受到细心准备的布施。
  3. 应时施：在适当的时刻与情形之下所做的布施。（在用餐的时刻布施食物，在迦絺那时布施袈裟。）
  4. 摄益施：布施是为了帮助受者或向他表示善意。
  5. 无破损施：布施时没有破坏到他人之尊严。

这五种布施都会带来极大的财富。除此之外，信施也会带来清秀美丽的相貌；细心施则使到施者的随从与侍者都很细心及服从命令；应时施的果报则是在适当的时刻带来极大的利益；由于摄益施，施者在善报来时可以真正地享受它；由于无破损施，施者的财富不会受到五敌摧毁。（五敌是水、火、国王、盗贼与敌人。这五种布施记载于上述经典的第八部经。）

在经典中并没有提及与这五种相对的布施，但是我们可以推测五种相对的非善士施是：

  1. 无信施：布施时对因果法则没有信心，而只效仿他人布施，或为了避免受到指责与辱骂才布施。（这种布施将为施者带来财富，但是却没有美好的相貌。）
  2. 不细心施：没有确保食物是新鲜、清洁、有益与受到细心准备的布施。（这种布施将带来财富，但是施者的下属将不会有纪律与听从命令。）
  3. 非应时施：（它将带来财富，但是其利益不大，而且不是在需要的时候。）
  4. 非摄益施：马虎敷衍地布施，并无帮助受者或向他致敬的意思。（这种布施将会带来财富，但是施者无法真正享用他的财富，或没有机会去享用它。）
  5. 破损施：布施时破坏他人之尊严。（这种布施会带来财富，但是却会受到五敌摧毁。）

关于上述的应时与非应时施，我们应该注意到即使有好的善意，若在白天供养光给佛陀，或在下午供养食物给他也是不当的。

五种恶施

《律藏‧附随篇》里提及五种一般人认为有功德的布施，但是事实上却是有害而无功德之恶施。它们是：

一、布施酒与麻醉品；

二、办戏场；

三、提供妓女给想要享受性交之人；

四、把公牛放进母牛群中去交配；

五、画或布施春宫图。

佛陀把这些布施形容为恶施，因为在其中是不可能有善思的。有些人以为提供白粉给由于没有毒吸而将近死亡的吸毒者是一种善的命施，但是事实上它并无功德，因为是恶心促使人们布施不适于服用的白粉。对于布施其它麻醉品也是如此。

《本生经注》述及维山达拉菩萨所做的大布施也包括了所陈列的酒。

有些人在尝试解说为何维山达拉王的布施也把酒包括在内时，说他在布施时并没有提供酒给人饮用的念头，以及是由思来决定布施是否有功德，所以并无涉及恶思。他只是为了避免人们批评他的大布施里没有酒而已。（但是这种推理是站不住脚的。）像维山达拉王般的伟人是不会担心他人批评的，尤其是对无理的批评。事实上罪恶只在于饮酒，若把酒适当地用来做药是无罪恶的。因此我们应该看待他的大布施包括酒的目的即在于此。

五种大布施

《增支部‧八集‧第四品‧经九》以“Pañcimāni bikkhave dānāni mahādānāni”起始详尽地说明五戒是五种大布施。但是我们却不可因为上述的经典把五戒形容为五大布施而错误地认为持戒即是布施。佛陀并无意把持戒与布施两者说为没有差异或完全一样。持戒是摄受自己的言行，而布施是把施物给与他人，这两者是不可被视为一体的。

当有德行之人持不杀生戒时，事实上他是在给与众生无畏施。其余之戒行也可以此类推。因此有德之士善持五戒时，他即是通过摄受而布施给众生无害、无危难、无忧虑等。佛陀是基于这点才把持五戒说为五大布施。

布施有六种

如同经典没有提及布施可分为四种的方法，在此也没有直接提及布施可分为六种的方法。但是批注《法聚论》的《殊胜义注》有说明六种施物，即色、声、香、味、触及法六尘。

布施有七种

同样地，经典里并没有提布施可分为七种的方法。但可以把「布施有二种」的七种僧伽施归纳在此。

布施有八种

在《增支部‧八集‧第四品‧经一》中，佛陀说布施可分为八种，它们是：

  1. 在受者一出现时，即毫不犹豫或拖延地布施。
  2. 由于害怕受到指责或投生恶道受苦而布施。
  3. 由于受者以前曾经给过他东西才布施。
  4. 期望受者将来回报而布施。
  5. 心想着布施是善业而布施。
  6. 基于「我是一个可以自己煮食物来吃的居士。若我自己吃却没有布施给不被准许自己煮食物之人（因为戒律不允许而不能煮食物的佛教比丘），那是不对的」这种想法而布施。
  7. 认为布施会为他带来善名远播而布施。
  8. 认为布施会帮他在修止禅与观禅时获得定力（与观智）而布施。

在这八种布施之中，最后一种是最好与圣洁的。原因是它最为特出，有助于修习止观禅之人获得喜悦，因而对他修禅有帮助。首七种布施并无助于促使心修止观。在这七者之中，第一和第五种是上等施，第七种是下等施，而第二、三、四、六种是中等施。

这八种布施可分为两组，即属于善业的「福境施」和「世俗境施」。第一、五、八种是福境施，而其余的则是世俗境施。

再者，《增支部‧八集‧布施品‧经三》也有另一个八种布施的列法：

  1. 由于挚爱而布施。
  2. 在无可避免的情形之下，不情愿与恼怒地布施。
  3. 不懂得因果法则而愚痴地布施。
  4. 由于害怕受到指责，或害怕投生恶道受苦，或害怕受者会伤害他而布施。
  5. 基于布施是自己祖先之传统的想法而布施。
  6. 为了获得投生天界而布施。
  7. 希望体验清净心之喜悦而布施。
  8. 认为布施会帮助他在修止观禅时获得定力（与观智）而布施。

在这八种布施之中，也只有第八种是最圣洁的。第六与第七种是福境施，因此也是相当善的；其余五种是属于世俗的下等施。

再者，在《增支部‧八集‧布施品‧经五》里，佛陀很详尽地讲解「施再生」，即由于布施而获得的轮回。根据未来的八个轮回去处，布施可分为八种：

  1. 看到人们今世富裕幸福的生活，他期望来世有富裕舒适的生活而布施，同时致力过着有戒行之生活。死后其愿得以实现，他投生在人间，过着快乐舒适与富裕的生活。
  2. 听到四大王天的天神有大神力，又过着快乐舒适的生活，他发愿投生至其界而布施，同时致力过着有戒行之生活。死后其愿得以实现，而投生在四大王天。
  3. 听到三十三天的天神……而投生在三十三天。
  4. 听到夜摩天的天神……而投生在夜摩天。
  5. 听到兜率天的天神……而投生在兜率天。
  6. 听到化乐天的天神……而投生在化乐天。
  7. 听到他化自在天的天神……而投生在他化自在天。
  8. 听到梵天很长寿、相貌美好、生活快乐，他发愿投生梵天界而布施，同时致力过着有戒行的生活。死后他如愿地投生梵天界。

我们不可以从上文下结论说只须布施就肯定会投生梵天界。如同前两种分法的第八种布施所提及的，只有以布施令心柔软之后，再修四无量心禅法，即慈、悲、喜、舍，直到证得禅那，我们才能投生在梵天界。

再者，在《布施品经七》里提及八种善士施：

  1. 以清洁、纯正与吸引人的施物来布施。
  2. 以特选和品质优良的施物来布施。
  3. 应时施。
  4. 布施适合受者与可接受的东西。
  5. 细心挑选受者与施物后才布施。所选的受者应是如法修习的有德之士，不应选没有戒行之人。当有优质与劣质的施物时，应选品质较好的来布施。
  6. 根据自己的能力而经常布施。
  7. 以清净平和之心实行布施。
  8. 布施后感到快乐。

在经典中并没有提及相对的八种非善士施，但是我们可以猜测它们应是：

  1. 布施不清洁、不纯正与不吸引人的施物。
  2. 布施劣质的施物。
  3. 非应时施。
  4. 布施不适合受者的东西。
  5. 没有细心挑选受者与施物而做的布施。
  6. 虽然有能力经常布施，却只是偶而才布施。
  7. 心不平静地实行布施。
  8. 布施后感到后悔。

布施有九种

在《律藏‧附随篇》里，佛陀说有九种不如法布施。其注释对这九种所作的解释是：

  1. 使到施者原想要布施给某个僧团之物，被转为布施给另一个僧团。
  2. 或转为布施给佛寺。
  3. 或转为布施给某个人。
  4. 使到施者原本想要布施某间佛寺之物，被转为布施给另一间佛寺。
  5. 或转为布施给僧团。
  6. 或转为布施给个人。
  7. 使到施者原本要布施给某个人之物，被转为布施给另一个人。
  8. 或转为布施给僧团。
  9. 或转为布施给佛寺。

在此施者原本想要布施之物是指施者早已在口头上答应要布施给僧团，或某个佛寺，或某个人之袈裟、食物、住所与药物四资具，以及其它必需品。

在律藏之《波罗夷》与《波逸提》中记载为何佛陀开示九种不如法施的故事。有一次佛陀住在舍卫城的祗园精舍里，有一群人决定要布施食物与袈裟给僧团。所以他们就准备好食物与袈裟。但是却有一群无戒行的比丘去向他们强求布施袈裟给自己。由于被强迫布施袈裟给无戒行的比丘，那些人只剩下食物可供养僧团。当少欲知足的比丘知道了这件事后，他们向佛陀揭发无戒行的比丘之恶行。即是在当时，世尊立下了这样的戒条：「任何比丘明知地使到早已宣布为布施给僧团之物转为布施给自己，他即犯了舍堕罪。（必须舍弃所受的施物。）」

关于这个戒条的从戒，佛陀解释说：「若使到口头上已答应布施给僧团之物被转为布施给自己，这是舍堕罪。明知其物原是要布施给某间佛寺的，却使到它转为布施给另一间佛寺，或僧团，或个人，那是恶作罪。明知其物原本是要布施给某个人的，却使到它转为布施给另一个人，或僧团，或佛寺，那是恶作罪。」

这故事说明了原本好意之善业如何会被他人干涉而受到损害，以及变成不如法施。佛陀也解说与九种不如法施有关的九种不如法受用，以及跟如法施有关的九种如法受用。

然而我们必须注意，并不是每次使到施者把施物转而布施给其它受者都会造成不如法施。施者可能会基于好的原因而改变主意，或受到他人的劝导而转为去做有更大功德的布施。

其中一个这样的例子是摩诃波阇（大爱道）原本想要把新做好的袈裟供养佛陀的故事。佛陀劝她把袈裟布施给僧团。若这是有罪的，佛陀就不会劝她这么做。事实上，佛陀知道把袈裟布施给以他为首的僧团会为她带来更大的功德。

在另一个例子里，佛陀劝波斯匿王改变让外道在祗园精舍旁建庙的主意。由于受到外道贿赂，国王答应拨地给他们建庙。预见如此将会导致无休止的争论，佛陀先派了阿难尊者与其它比丘，后来又派了舍利弗尊者与目犍连尊者两位上首弟子去劝国王别受贿赂及拨地给外道。国王却找借口对这些大弟子避而不见。最终佛陀必须亲自去见国王，告诉他《二集》里婆留王如何由于接受贿赂而遭受许多痛苦的故事。明白了自己所犯的错误，波斯匿王收回拨地的命令，又充公了外道收集的建筑材枓。然后他再用这些材料在当地建了间寺院布施给佛陀。

如同上面所提及的，若施者基于善的原因而改变主意，布施给另一个受者是没有犯罪的。这直接引据了圣僧伽的其中一个功德（素质）。譬如有个施者为将会来访的比丘准备了施物，但是这时又有证悟的比丘众现前来，他可能就会改变主意而布施给他们，以便获得更大的功德。而他们也可以受用施物。值得接受原本想要布施给他人的施物是圣僧伽的其中一个功德，即称为「极应请」。

布施有十与十四种

经典里也没有提及布施可分为十种，但是注释提到十种可供布施之物。

同样地，《施分别经》列出了十四种个人施。（见「布施有二种」一节）。

五、什么是增强布施福报的因素？

六、什是是减弱布施福报的因素？

《增支部‧六集‧天神品‧布施经》解释了增强与减弱布施之福报的因素。有一次世尊住在舍卫城的祗园精舍时，他以天眼通看到一个名为「难陀母」的女信徒正在远方的「也卢干达基城」（Velukandakī）里供养以两位上首弟子为首的僧团。他向众比丘说：「诸比丘，也卢干达基城的难陀母正在供养以舍利弗和目犍连为首的僧团。其布施有个显著的特征，即是施者具备了三种清净思，它们是：一、布施前感到快乐；二、布施时心清晰与清净；三、布施后感到欢喜。而受者也具备了三种清净心，即是：一、无贪或正致力于解脱贪；二、无瞋或正致力于解脱瞋；三、无痴或正致力于解脱痴。

「诸比丘，就好像海洋之水是无量的，这种具备了六项特质的布施之福报也是无量的。海洋之水被形容为一团巨大无量之水，同样地，这种具备了六项特质的布施也带来了一堆巨大无量之福业。」

根据这部经典，我们可以看到施者与受者各有的三个素质组成了增强布施之福报的因素。因此缘故，布施之福报将根据施者与受者缺乏这些素质的程度而减低。

再者，《本生‧十集‧大护法本生经》提及净饭王在过去世有一次是个婆罗门徒。他儿子来自德西拉的老师问他为何他的族人不会在年轻时死亡，而都能活到很老之后才死去。

他即以偈回答：

「在布施前我们已经感到很快乐，

布施时我们感到喜悦与满足，

布施后我们感到欢喜，不曾后悔。

由于这三个原因，我们族人不曾早死。」

从这个故事中，我们可以猜测若布施时具备这三个条件（思缘），其善报之一是在今生得享长寿。

再者，《殊胜义注》与《法句经注》里提及可在今生带来善报的四个布施因缘：

  1. 如法获取的施物；
  2. 布施时具有信心与三种思缘；
  3. 受者已证得最高等的果位，即阿罗汉或阿那含；
  4. 受者刚从灭尽定中出定。

譬如富楼那（Puṇṇa）、迦迦瓦利耶（Kākavaliya）和善意卖花女（Sumanā）所做的即是完全具足这四个因缘的布施，因此他们得以在现世得到极大的福报。

在《殊胜义注》中，这四个布施因缘被称为四施清净；在《法句经注》里，它们被称为四圆足。

再者，《后分五十经篇‧施分别经》列出另一种四施清净，它们是：

  1. 布施清净是因为施者而非受者。（即使受者无戒行，但若施者有戒行、如法地获取施物、布施前后与当下具备清净思，以及对因果法则有信心，那么，其布施将因施者而得以清净，而会带来极大的福报。）
  2. 布施清净是因为受者而非施者。（即使施者无戒行、不如法地获取施物、布施前后与当下没有具备清净思，以及对因果法则没有信心，但若受者有戒行，那么，其布施将因受者而得以清净，而会带来极大的福报。）
  3. 布施没有受到施者或受者令之清净。（当无戒行的施者布施不如法获取的东西给无戒行的受者，布施前后与当下没有具备清净思，以及对因果没有信心，这样的布施将是不会好好地成长与结果的。）
  4. 布施受到施受两者令之清净。（当有戒行的施者布施如法获取的东西给有戒行的受者，布施前后与当下具备了清净思，以及对因果法则有信心，这样的布施将带来极大的福报，就好像把好的种子种在好的土地会有好的收成一样。）

当然第三种布施是无清净可言的，只是为了完整地述及一切情形才把它包括在内。把一切我们已经考虑过的因素浓缩起来，一共有五个增强布施之福报的因素。

  1. 施者有持戒且戒行良好。
  2. 受者也是戒行良好。
  3. 如法地获取施物来布施。
  4. 布施前感到快乐，布施时感到喜悦与满足，布施之后感到欢喜。
  5. 施者对因果法则有完全的信心。

布施必须具足这五个因素才是最清净与有益的。其福报将会根据缺乏这些因素的程度而减低。

对「信」的一些探讨

清楚地了解第五个因素，即「对因果法则有信心」是很重要的。「信」的巴利文是“saddhā”，意即「善于持守」。

如同渣物沉淀在底之后，水变得清澈，能够很好地映出日月的影像，以及很好地保持住它，同样地，无内心烦恼的信心可以很稳固地持守、忆念佛陀之功德（作为随念之目标）。

举另一个例子来说，若某人没有手，即使看到珠宝也不能亲手戴上它们。若他没有钱财，就不能为自己买东西。没有种子将不会有收成。同样地，没有信心，我们就不会有布施、持戒与止观禅修之珠宝。也不能享受到人间或天界之乐，或涅盘之寂乐。由此佛陀把信比喻为拥有手、财富或种子。

在《弥陵陀问经》与《殊胜义注》里，信被比喻为转轮圣王的皇冠宝石，无论水多么肮脏，只要把它放进去，水就会立刻变得清澈。同样地，信能够立刻去除心中的污秽而使心变成清净。若心充满了信，它就不会有哀伤、忧虑等诸烦恼。

保持心平稳地随念佛陀之功德有多难是每个佛教徒应该自己去体验的，即是说欲保持心中只有信而无烦恼并非易事。但是通过修习，我们能够以信保持心清净的时间就会更长。

至于上述对因果法则的信心，我们应该如此省思：「我把一些自己的财富用来做布施是不会白花的。通过布施，我得以培育比所花的财富更有价值之思（五十二心所之一，业力即由它产生，因此被称为「思业」）。我的财富有可能受到五敌摧毁，但是此思却无可摧毁，而将随着我轮回，直到我证悟涅盘。」能够如此保持心清净即是对因果法则之因（即思业）有信心。

在省思「思业」将会带来的果报之后，我们将得到清晰与肯定的结论：「由于这思业，我会在未来的轮回里获得善报，这是无可置疑的。」如此省思与体验令人愉悦的心清净即是对因果法则之果有信心。

因此，通过省思因果法则来培育有助于清净之信是很重要的，因为它是增强布施福报的第五个因素。

布施波罗蜜一章至此完毕。

第二章：持戒波罗蜜

牦牛

在缅甸原文里，作者详尽地形容我们译为「牦牛」之cāmarī。他引据许多权威的看法来排除把cāmarī视为是一种鸟类的看法，他也引据曼德勒（Mandalay）的无畏住大长老与毛淡棉（Mawlamyine）的东钵大长老的看法，说牠是牦牛，是一种西藏运载货物的动物，也可食用其乳与肉。用其尾巴制成之扇是皇族的象征。

即使是只有一条尾毛被草丛挟住，为了保护不使它受到损坏，牠甚至不惜牺牲性命，也不肯挣扎去开脱它。须弥陀隐士以牦牛的模范来训诫自己，为了持清净戒也不惜牺牲性命。

持戒各方面之杂记

如同布施波罗蜜，这些杂记将根据《清净道论》以回答下列问题之方式来呈现：

一、什么是戒？

二、为何称之为戒？

三、什么是戒的相、作用、现起和近因？

四、什么是戒的利益（功德）？

五、戒有多少种？

六、什么是污染戒的因素？

七、什么是净化戒的因素？

一、什么是戒？

有许多种心与心所法可被定义为戒，它们是：

  1. 在戒绝杀生等身语恶行时生起之思，或在向长辈、老师等实行应做的义务时生起之思。
  2. 三种离心所，即正语（离语恶行）、正业（离身恶行）、正命（离邪命）。
  3. 无贪心所。
  4. 无瞋心所。
  5. 正见心所（也作无痴与慧）。
  6. 五种律仪。
  7. 不犯心所。

因此我们可以把戒分成五个标题以方便探讨：

  1. 在戒绝身语恶行或在向长辈与老师等实行应做的义务时生起之思。
  2. 离身恶行、离语恶行与离邪命三种离心所。
  3. 无贪、无瞋与正见三种心所。
  4. 五种律仪。
  5. 不犯心所（即避免犯戒时生起的心所）。

思戒与离戒

三种身恶行是杀生、偷盗与邪淫。四种语恶行是妄语、两舌、恶口与绮语（讲废话）。犯这两类恶行可以跟赚取生活有关（譬如渔夫与猎人）或无关（譬如打猎为乐）。

同样地，远离这两类恶行也可以跟赚取生活有关或无关。跟赚取生活无关地远离三身恶行是为正业离；跟赚取生活无关地远离四语恶行是正语离；跟赚取生活有关地远离这两类恶行，以及远离其它邪命（尤其是比丘必须遵守的）是为正命离。

上述的三种心所是为离戒，而陪同它们生起的思心所是为思戒。服侍导师时生起之思也是思戒。

无贪、无瞋与正见戒

贪令到人们贪求他人之财物，心想「若这些是我的那该多好」是贪意恶行。当去除了这种想法时，心中就会生起去除思与无贪心所；这些心所即是戒。

希望他人受到伤害时，心中即会生起瞋心所，这即是瞋意恶行。当去除了这种瞋心所时，心中会生起去除思与无瞋心所；这些心所即是戒。

当某人持着没有布施与没有布施的福报之见时，他所持的邪见是为邪见恶行。当他去除此见时，心中就会生起去除思与无痴或正见心所；这些心所即是戒。

当贪、瞋、邪见这三种恶意行出现时，人们就可能会犯下杀生等恶业而损害了自己的戒。当思与三善意业生起时，人们是不可能犯下杀生等破戒之恶业的。因此无贪、无瞋与正见三种善意业是为戒。

每当心识生起时，思必定跟它一同生起。这思负责促使心注意目标，它扮演了使心与目标连接之角色。没有它的促使，心与目标就不会连接，心将不会停在目标上，不会觉察到目标。只有通过思的运作，心才会与目标相接。因此在每一个戒行里，陪同心生起之思即是戒。

律仪戒与不犯戒

前面所述诸戒可同等地运用于比丘和在家众。但也有其它戒只与比丘有关，即律仪戒与不犯戒。。

律仪戒：

  1. 「别解脱律仪」：以比丘之根本戒（即227比丘戒）来自制；持好这些戒将令到持戒者免受堕入恶趣之苦。
  2. 「念律仪」是指防护眼、耳、鼻、舌、身、意六根门，以使「恶贼」不得其门而入。
  3. 「智律仪」是指以观摄心，以中止渴爱、邪见与无明诸烦恼之常流。它也包括了资具依止戒，即正当地善用四资具。
  4. 「忍辱律仪」是指摄心，以便在忍受酷热或严寒时不会受到恶念困扰。
  5. 「精进律仪」是指心精进于防止欲贪思惟（kāmavitakka）、瞋恨思惟（byāpāda-vitakka）与伤害思惟（vihiṃsavitakka）诸恶念生起。活命遍净戒也包括在此律仪之内。

不犯戒：

此戒是通过在身语方面不犯自己所持之戒而得以培育。从以上对五律仪与不犯戒之描述，我们可以推测在究竟界上，别解脱律仪是指一组心所，包括思、三离、无贪、无瞋与无痴；念律仪指念心所；智律仪是指慧心所；忍辱律仪是指一组以无瞋为首之心与心所，其相是不生气（或可说是无瞋心所）；精进律仪是指精进心所。

至于不犯戒，在究竟界上它是令人避免去犯自己所持之戒的一组心与心所。于布施，思是它的根本。于持戒，思也是其主要因素，然而除了思之外，它也包括了以三离（离身恶行、离语恶行、离邪命）、无贪、无瞋、无痴、念、慧、精进诸心所为首之心与心所组合。

二、为何称为戒？

戒之巴利文是sīla，它有两种含意：第一个是指天性、行为或习惯。它曾被用来表达「惯于行恶之人」（pāpakaraṇa-sīlo）；「惯于言恶之人」（dubbhāsana-sīlo）；「惯于向尊者致敬之人」（abhivādana-sīlo）；「惯于弘法之人」（Dhammakathano-sīlo）；它也被用来形容自然现象：「树一般上是在雨季时生长」（Vassāna-samaye rukkha ruhana-sīla）；「树一般上是在夏季时落叶」 （gimhasamaye patta patana-sīla）。它的第一个含意是用来形容有德及无德之人的习惯，也用来形容与善恶无关的自然现象。

它的第二个含意是圣洁、有道德之善行。持戒波罗蜜所指的即是此含意。而在此它再有两种含意，即：一、导向；二、支持。

（一）「导向」是指防护自己的身语业，以及把它们导向正确的方向，以免它们不受控制。没有持戒之人的言行就好像胡乱纺织的纱布一样地混乱。但有持戒之人却会紧密地看守自己的言行，确保它们有秩序与受控制。即使脾气火爆、轻易被激怒之人在持戒时也能守好自己的言行。

（二）戒是「支持」，因为没有戒就不能成就任何善行。只有持戒之人才会有善业，因此戒即是一切善业的基础，它促使行善以成就可获得投生四界之善业。这四界是欲界、色界、无色界与出世间界。

须弥陀隐士在被授记将会成佛之后，训诫自己首先成就布施波罗蜜，但这并非表示他无需持戒地先修布施。在他以「波罗蜜思择智」省察一切成佛之因素时，布施波罗蜜第一个在他心中生起，接着来的是持戒波罗蜜、出离波罗蜜等。经典所列的波罗蜜次序即是诸波罗蜜在须弥陀隐士心中出现的次序。他不可能同时省察所有十个波罗蜜，而只能逐个地省察。恰巧第一个被省察的即是布施波罗蜜，由此它被列为诸波罗蜜之首，但这并非表示波罗蜜的排列即是修习它们的次序。

在实际修行上，只在施者有持戒时，其所做的布施才清净，而有持戒的布施福报会更大。这是为何众比丘受到在家众邀请接受袈裟等物供养时，他们会确保在家众先受戒（即使邀请时并没有提到要受戒）。

因此，对「为何称为戒？」这个问题，其明确的答案是：它称为戒是因为：一、它不让身语业变得残暴与混乱，而控制及使它们变得平静与温和；二、它作为四种善心生起的基础，而这四种善心是欲界、色界、无色界与出世间之善心。

自这些讨论中，可能会生起以下的疑点：

  1. 若戒与定两者皆属于「导向」，它们的作用有何差别？（其答案是）戒以控制好言行来促进安宁与平静；而定则是把心与心所导向于单一个目标，以防止它们受到干扰及变得散乱。这即是戒与定在作用上的差别。
  2. 若戒与地大两者皆属于「支持」，它们的作用有何差别？（其答案是）戒是四种善心生起的根本原因，由此它是欲界、色界、无色界与出世间四种善心生起的基础。就好像皇家奶奶抱着小王子以防止他四处乱爬，地大也紧紧捉住同时生起的其它三大以免它们四散。这即是戒与地大在支持与协助的作用上的差别。

《清净道论》只提及上述两种含意，但是有些论师又有其它的看法。根据他们的看法，sīla一字是演变自sira或sisa，两者的意思皆是「头」。当头破掉时，一个生命的整个身体已被毁；因此当戒毁坏时，一切善业皆毁坏了。所以戒就好像善业身之头，而sīla则是以“l”替换sira和sisa之“r”或“s”演变出来的。

但是作者认为这类看法是不正确的，因为其论点只基于sira，sisa和sīla有类似的发音，而没有涉及《增上财灯》偈1092为sīla所下之定义。

根据《增上财灯》所下的结论，戒有两种含意，即：一、天性；二、善行。

虽然天性可指善恶两者，但由于我们讨论的是古代圣人、菩萨、阿罗汉等的习惯与修行，我们应该视戒只是指善的一面。譬如法可以是善或恶的，但是当我们说「我归依法」时，其法只是指善法。同样地，虽「僧伽」的意思是「一组」或「一群」，譬如“manussa-sangha”是「一群人」，“sakuṇa-sangha”是「一群鸟」，但当我们说「我归依僧伽」时，它是指比丘僧伽。

如此考虑之后，戒应是《增上财灯》所说的「天性」。因此它被称为戒是因为它是古代圣人、菩萨、阿罗汉等的天性。

三、什么是戒的相、作用、现起和近因？

戒的相是防护人们的身语业，以及把它们导向正确的方向；它也作为一切善业的基础。

它的作用是防止人们由于不受控制的身语业而变得不道德。它帮人们保持言行无瑕，不受智者指责。

戒的现起是身语意之清净。当智者省察戒的本质时，他觉察它即是身业、语业与意业之清净。

它的因是惭（羞于为恶）与愧（害怕为恶）。虽然听法有助于戒之生起，但这只是较远的原因。只有通过惭愧才会有持戒。

四、什么是戒的利益（功德）？

有戒行之人得享许多利益，譬如心中感到愉悦。接着它会带来喜。对于感受到喜之人，心与身轻安随之生起（在此身的意思是心所），而乐也紧接着生起。心与身轻安将引生定，而此定则令人得以如实知见诸法。当人们获得如实知见智时，他们就会对痛苦的生死轮回感到厌倦与不再执着。在他们心中已生起看透实相的「强力观智」。以此观智他们不再执着于渴爱，而得以证悟道智与果智，最终获得解脱。证悟道果智之后，他培育省察智，此智令他们能够看到自己的名色蕴已止息，即是说他们已证得了圆满寂静之涅盘。因此戒有许多利益，包括证悟涅盘。《增支部，第515页）。

在几部经里，佛陀提及持好戒律之人可获得以下五项利益：

  1. 由于持戒之正念，他获得巨大的财富。
  2. 他有好名声。
  3. 他自信（因戒而生之自信）地走进圣者、婆罗门、居士或隐士群中，不会感到自卑。
  4. 他得以活至寿终，死时心不迷惑。（无德之人临终时对其一生不修善业感到懊悔。有德之士临终时则不会感到懊悔，反之心中显现过去所做的善事，而使他感到无畏，心清晰与不迷惑地面对死亡，就好像将要获得金壶之人很愉快地舍弃手中的陶壶一般。）
  5. 他死后投生到快乐的天界或人间。

在《中部‧愿经》里，佛陀列举了持戒的十三种利益；它们包括了受到法友之敬重，乃至最高的阿罗汉果。

五、戒有多少种？

戒有二种

一、作持戒与止持戒

在这两者之中，佛陀说「这应该做」而立下之戒条是为作持戒（行戒）。譬如实行对授戒师或导师所应尽的义务即是修习行戒。

不做佛陀所禁止的即是修习止持戒（止戒）。譬如持禁止比丘性交、偷盗、杀人与骗说已证道果智的波罗夷戒即是以不犯来修习止戒。

有些人胡乱地注释这些戒条，说不修作持戒是无罪的，但修习它会使到戒行清净。如此的解释即表示他们并没有分别比丘和在家众。

事实上，佛陀有很清楚地立下弟子必须向授戒师与导师实行义务的戒条。任何没有遵守这些戒条的弟子不单没有实行作持戒，同时也犯了「破责任恶作罪」。

因此对于比丘，不实行作持戒是不可说为无罪的，因为作持戒是佛陀为他们立下必须遵守的戒条。

对于在家众则可以说不犯肯定导致恶趣轮回之恶业是属于止持戒。反之不犯可能会也可能不会导致恶趣轮回之恶业，以及尊敬长辈则是属于作持戒。

譬如有在家众必须持守的五戒：不杀生、不偷盗、不邪淫、不妄语及不饮酒或服食麻醉品。沉溺于这些恶行肯定会投生至恶趣。因此戒绝这五个肯定导致恶趣轮回之恶业即是止持戒。

居士也可持守八戒，它包括了不杀生、不偷盗、不妄语、不饮酒或服食麻醉品（这四个是止持戒），以及附加的不淫、过午不食、不歌舞视听取乐也不涂饰香粉、不用高广或豪华之床。这四个附加戒里的行为不一定会导致恶趣轮回。须陀洹与斯陀含在家圣者可以和丈夫或妻子有合法的性关系，可以在午后吃东西、歌舞等，以及睡在高广或豪华的床。但由于他们如此做时并无邪见相应心，因此他们所造之业并不会导致恶趣轮回。

但是凡夫可能以邪见相应心或邪见不相应心来做这些事，因此所造之业可能会也可能不会导致恶趣轮回。因此这四个附加戒是属于作持戒。

当某人归依佛法僧三宝，以及精进地持守五戒，他即是优婆塞或优婆夷，是佛陀的在家弟子。若他更进一步地持守八戒，那么，其目的即是以更高层次的精进来修梵行。但是佛陀并没有说过持守八戒会使人得免堕入恶趣，也没说只守五戒是不足以保护人们不堕入恶趣。

因此，八戒里的四个附加戒是属于作持戒。而佛陀严禁比丘犯这四个戒。由此，对于比丘它们则肯定是属于止持戒。

一些值得特别思考的要点

若只是粗略地读过上述作持戒与止持戒之间的差别，或只是粗浅地思考有关圣弟子（譬如毘舍佉）涉及合法性关系、午后食、歌舞视听及涂饰香粉、睡高广或豪华的床之事件，这可能会导致错误的观念，以为这些行为都没有错与无可指责。有这种看法之人就可能会具有邪见地越来越沉湎其中。避免堕入这种错误之观念是很重要的。

由于杀生、偷盗、邪淫、妄语与饮酒或服食麻醉品是恶业，它们肯定是导致恶趣轮回的。这是为何即使在受到生命威胁时，圣者也不会做这些事。他们愿意牺牲性命也不肯顺从地做这些事，因他们已经通过道智根除了做这些恶业的潜伏性烦恼。不能只因为圣者（须陀洹与斯陀含）也会好像凡夫一样地享受过午食等，就说他们都是以同样的心态来做这些事。

圣者对欲乐目标的看法是有别于凡夫的；他们享受欲乐的方式也是别于凡夫的。

《增支部注》说圣者对欲乐目标的态度就好像一个身体清洁的婆罗门徒，在受到怒象追赶时，极不愿意地躲在粪池里。当受到还未被道智断除的欲爱困扰时，须陀洹或斯陀含会无邪见相应地享受欲乐，只是为了缓和与平定烦恼之火。

对于这说明必须仔细地思考。在引述毘舍佉等圣者的时候，凡夫有可能会说这些圣者享受欲乐的方式是跟他们一样的。如《增支部注》所指出，圣者以「邪见不相应心」享受欲乐，只是为了平定还未被道智断除的欲爱烦恼之火。反之，一般上凡夫是以「邪见相应心」享受欲乐。

简而言之，在与丈夫或妻子有性关系、过午食、歌舞视听取乐及涂饰香粉、睡高广或豪华之床时，人们可能会以导致恶趣轮回的「邪见相应心」来进行，或以不会导致恶趣轮回的「邪见不相应心」来进行。因此，戒绝这四种行为是属于作持戒而非止持戒。

把八戒分为四个作持戒与四个止持戒的分法只可用在受戒时是个别受每个戒的方式。若把八戒作为整体地受戒，说：「我受持八戒」，那么这只可算是受持作持戒，因为八戒包括人们可以要或不要持之戒。

至于五戒，无论是作为整体或个别戒来受持，它们肯定是属于止持戒。（在杂集一章有更深入地讨论止持戒与作持戒。）

在这两类戒之中，只有具备了信与精进才能成就作持戒。信是相信持戒之善业将会带来善报；精进则是依据信而毫不厌倦地持戒。

成就止持戒则无需特别的精进，而只需要信。纯粹以信来戒绝佛陀说为邪恶之业已足以成就止持戒。

二、等正行戒与活命八戒

除了活命八戒之外，一切为了证悟道果之戒行皆属于等正行戒。

由于它是初梵行，包含正命之活命八戒也被称为初梵行戒。活命八戒包括了三善身业（不杀生、不偷盗、不邪淫）、四善语业（不妄语、不两舌、不恶口、不绮语）和远离邪命（即正命）。

《清净道论》注明活命八戒也可称为初梵行戒，因为它包括了培育圣道最初阶段必须实行之戒。

这注释论点可能会被人曲解为只有活命八戒才是为了证道而应首先受持的唯一戒之组合。甚至有些人认为现今一般上人们受持的五戒、八戒与十戒并非求证道而应首先受持之戒。

反之，有些人则说他们甚至不曾听过这种陌生的活命八戒，所以说它不可能是佛陀教的，只可能是后人加上去的无用之戒。

事实上，活命八戒肯定是佛陀亲自教的。《清净道论》引述《后分五十经篇‧第五品‧经七》的“Tenāha pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī ti”来证明佛陀曾经教过活命八戒。

佛陀出现在受到黑暗与邪恶力量淹盖的世间。当时人们是无戒行的，沉湎在身语意恶业里。为了灌输这些野性的众生一些温和的文明，佛陀在许多组戒之中选了一组适合他们粗野之心的戒。于是佛陀在最初阶段教他们活命八戒。当通过活命八戒去除了这些众生较粗的恶习之后，佛陀即不再用它，反之运用五戒和八戒于更进一步的教育工作里。

当人们的戒清净到达某个程度之后，佛陀就把活命八戒置之一旁，而后从佛陀时代至今的导师都不太注重它，在家众也没有特别地去受持它（因为活命八戒起初只是用于野性无德之人）。

在此有个疑问：「既然活命八戒是初行，而且用于佛陀刚出现的时期，现今去受持它不是更适合吗？」

「初梵行」这一词只适用于在最初阶段没有戒律时，人们受持活命八戒作为证道之基础。对于刚舍弃邪见，而开始接受佛法之人，当然应该先受持活命八戒来净化自己，但是当他们早已受到持戒的良好训练而深信佛法时，它已不能再被称为「初梵行」。

即使佛教家庭的子女也早已受到父母教导，明白了杀生等严重恶行之可怕后果，而戒绝去犯这些恶行。所以当长大后开始持戒时，他们已无需受持活命八戒。他们应该渐次地提升自己的修行，从五戒至八戒与十戒。

换句话说，只有那些沉湎在恶行之中的人才需要受持活命八戒来去除自己的恶习。但对于在佛教家庭里受到良好教育长大的孩子们，显然他们早已具备了适量的戒行，因此并没有受持活命八戒的特别需要。上述所说的适用于佛法广为人接受的今日。

虽然是在佛教环境中长大，也受到教育别犯粗显的恶业，但若自觉戒行不足，而且已犯了所有的严重之戒，那么他就别无选择，只好受持活命八戒作为修习圣道的初阶段净化。

若有人指出在受持此戒时，持戒者不需要戒饮酒或服食麻醉品，不需要禁止歌舞视听取乐，说它是易持与没有任何因难的制限，而且又是证悟道果的基础，那么，对于不爱受制限之人它是深具吸引力的。

找易致富的快捷方式是人性的弱点。人们忘了或无视即使勤勉奋斗也不一定会实现发达的梦想之事实。许多人都成了自称有神奇魔力可令人致富之欺诈恶徒的受害者。为了寻找易致富的快捷方式，人们变成贪婪之受害人。

就好像在俗事中有欺诈之人一般，在宗教上也有欺世盗名之人，尤其是对不易证悟之道果的欺世教理。由于倾向于寻求快捷方式，许多人都跟随自称证悟的导师之虚假教理。这些导师保证若修其教法，他们就会在七天之内得「须陀洹果」，或若有足够的慧根，就可证得「斯陀含果」。

在修完七天的课程之后，这些导师虚假地宣布其弟子们已成为「须陀洹」或「斯陀含」，而使他们对这些虚幻的成就感到欢喜。由于误信这些导师，他们遭受了极大的损失。

在此我想给句劝告，若铜是可以通过炼金术改变成金，那它将变成拥有与其本质有极大差异的金质。对于已证悟初道与果的须陀洹圣者，那是易于通过他们的言行举止与心态来辨认他们是否是真的圣人或只是凡夫而已。与其轻易地接受这些导师所宣布的「须陀洹果」或「斯陀含果」，他们应该检验自己真正的性格，看看自己是否已经变得良善，以及在这七天的修习当中有何获益。只有如此地自我检讨才能避免受到可疑的宗教导师误导。

因此在持戒或其它修行的事件上，是没有达到目的的快捷方式或易行道。上了酒瘾之人甚至要持好五戒也不能，更别说有如八戒等更高层次的修行。

在活命八戒之外的戒都属于「等正行戒」（意即促进善行之戒）。即使五戒也被视为优于活命八戒。

有人可能会问：「在四个离语恶行之中只有其中之一（即不妄语）的五戒又怎能优于拥有所有四个的活命八戒？」

其答案在于事实上妄语是犯所有四个不恶语戒的根基。佛陀说一个说谎之人是没有什么恶事他不能做的。所以当人能够戒绝妄语，他就能够很容易地持好其余之戒。不说谎之人又怎能沉湎在两舌、恶口与绮语之中呢？这解释了为何五戒之中只有不妄语戒。所以五戒优于活命八戒是毫无疑问的。

再者，有人可能会问：「由于活命八戒包括了五戒所没有的离邪命戒（即正命），它肯定是应该被视为优于五戒的。」

其简要的答案是：对于持五戒之人，他是不需要离邪命的特别修持。而且邪命即是指通过杀生、偷盗或妄语来赚取生活。通过精进地持守五戒，持戒者自动地避免杀生、偷盗和妄语诸恶业。因此活命八戒的附加离邪命戒并不成为它优于五戒的理由。上述所讨论的只适用于在家众。

至于佛陀为僧团所立下的戒律则被称为「学处」，它们记录在律藏里。根据各自的本质，所犯的罪可分为七大类，即：

  1. 波罗夷（pārājika）；
  2. 僧残（saṅghādisesa）；
  3. 偷兰遮（thullaccaya）；
  4. 波逸提（pācittiya）；
  5. 悔过（patidesanīya）；
  6. 恶作或突吉罗（dukkata）；
  7. 恶语（dubbhāsita）。

波罗夷罪和僧残罪是属于重罪。其余五类则属于轻罪。

比丘们所持以避免犯下轻罪之戒是为「等正行戒」，而他们所持以避免犯下重罪之戒则是「初梵行戒」。

在律藏的五部律典之中，合称为《两分别》的《波罗夷》与《波逸提》论及初梵行戒；合称为《犍度品》的《大品》与《小品》则解释等正行戒。（最后一部的《附随篇》则提供前四部之摘要。）

（只有在完成持守等正行戒之后，比丘才能成就初梵行戒。当比丘精密地避免犯即使是小小的轻罪时，他会极小心不去犯重罪是不必再说的了。）

三、离戒与非离戒

  1. 离戒是指三个离心所，即正语、正业与正命。（在「什么是戒？」一篇已解释过。）
  2. 非离戒是指除了三个离心所之外与戒有关的种种心所。

四、依止戒与不依止戒

（一）「依止戒」是基于渴爱或邪见而持之戒。当人持戒是为了来世投生于富裕的善界时，其戒被称为「依止渴爱之戒」。具有邪见地持戒或实行仪式（譬如模仿牛或狗），以为它们有助于净化心是为「依止邪见之戒」。

（信奉佛教者不大可能会修依止邪见之戒，但他们应该防护自己别修有可能会修的「依止渴爱之戒」。）

（二）「不依止戒」是不基于渴爱或邪见，而以培育圣行为唯一目标所持之戒。这是指修世间戒作为出世间戒之先决条件。

五、时限戒与终生戒

一、「时限戒」是作为在一个时限之内所持之戒。

二、终生戒是尽其一生当持之戒。

在形容「时限戒」时，《清净道论》只是一般地提到有持戒之时限。但它的疏钞却更明确地形容其时限，即整天或整夜等。

现今有许多人持戒时并没有提及时限，所以它被视为属于终生的。但由于受某些戒时其原意只是要持一天或在一个时限之内，那么，这肯定是属于时限戒。注疏与疏钞里所说的受戒方式要求人们在受时限戒时注明其时限，但是没有如此做也没有犯错，它依然是时限戒。

虽然并没有说出其原意，但一般上它是被接受为一日，或一夜，或一日一夜。但是根据《无碍解道注》，它并非是完全如此的，人们也可只持一个短暂的时期，譬如在家居士归依了三宝之后，只在供养比丘的过程里持戒。他只是在布施仪式里的时限持戒。他们也可以在寄居于寺院里一两日的时期内持戒。这些都是短暂的时限戒。

根据这注释，即使只持短时间的戒也是有益的。因此导师解释鼓励不惯于不吃晚餐的孩子们只在布萨日的早上持八戒是恰当的。无论时间有多短暂，持戒这一善业肯定是有功德的。

《饿鬼事‧小品》里的两个故事说明了这一点。在佛陀时代的王舍城里住着一个猎人，他日夜都猎鹿为生。他有一个朋友是归依了三宝的佛教徒，这朋友劝他戒绝杀动物这一恶业，但是他却不听劝告。这朋友并不感到气馁，他再提议猎人至少在夜间戒绝杀生，而修习持戒之善业。最终猎人屈服于朋友不断的劝导，舍弃在夜间杀生的一切准备而持戒。

死后，他投生在王舍城附近为「宫殿鬼」。白天他受尽极大的痛苦，但是夜晚时他却快乐地生活，可尽情享受欲乐。

那罗陀长老在旅途中遇到这个鬼时，问他在过去世做了些什么善业。那鬼说起前世他是个打猎为生的猎人，又提及朋友如何劝他舍弃邪命，而他首先拒绝了朋友的劝告，但是最终不大情愿地接受了劝告，不再于夜间杀生，而持戒修善。由于白天所造的残酷恶行，他在白天受尽极大的痛苦，但是在夜间却过着天神般快乐的生活。

第二个故事与上述的类似。（但它是有关一个富有之人日夜地打猎取乐。他首先也不理会朋友为他的利益着想的劝告。最终被一位到他朋友家托钵的阿罗汉说服了；那阿罗汉指导他至少在夜间持戒修善，不好日夜的都在打猎取乐。死后他遭受到与前一个故事中的猎人一样的后果。）

从这两个故事里，我们知道即使只短暂地在夜间修善也会有善报的。所以无论时间多短暂，我们都应该尽力好好地持戒。

六、有限制戒与无限制戒

（一）「有限制戒」是指在持戒的规定时间之前，由于某种原故而中止了戒，譬如受到别人以财富或仆人来诱惑而破戒，或受到别人以自己或亲人的性命或肢体来威胁而破戒。对于这种戒，我们应该知道虽然它受到外来因素的干扰而中止，但是早先所持之戒还是有功德的，而不会因为中止变得白费。

（二）「无限制戒」是指能够持戒到所规定的时间，没有受到外来影响而缩短。

七、世间戒与出世间戒

  1. 世间戒是指有漏或烦恼之戒（譬如有欲爱、有爱、邪见与无明）。
  2. 出世间戒是指无漏或烦恼之戒。

世间戒有助于获得投生善界（作为人或天神），也是一个脱离生死轮回的先决条件。出世间戒导致解脱生死轮回，也是省察智的其中一个目标。

戒有三种

一、下等戒、中等戒、上等戒

（一）若持戒时，欲、精进、心与观（也作慧）四个素质是下等，其戒是为下等戒。当它们是中等素质时，其戒是为中等戒。当它们是上等素质时，其戒为上等戒。

（二）当持戒为了名誉时，它是下等戒。这样的持戒是虚伪的，只是一个虔敬的外表，并没有真正为了修善的清净思，由此它是下等的。

至于为了投生善界而持戒肯定有某些贪欲的成份，但它是一种祈求所做的善业有善报的善愿，以及具备了思与信。由此它是比为名誉持戒更为圣洁。然而由于它的动力依然受到祈求善报的污染，所以不被列为上等，而是中等而已。

持戒时并不是为了名誉或善报，反之，明白持戒是一种清净的圣行，为此而清净持戒是为上等戒。只有这种具备清净善思与无贪的上等戒才是真正的持戒波罗蜜。

（在其中两个过去世之中，当菩萨生为「瞻波龙王」与「盘达龙王」时，他不能修上等戒，而只是希望来世投生为人地持戒。关于这点，他所持之戒是为中等。然而由于他不惜牺牲性命也不肯破戒，他所做的努力符合了持戒波罗蜜。）

（三）当戒受到自赞与贬低他人之恶念所污染时，它是属于下等戒。（譬如想：「我有道德，他人没有，他们比我低下。」）没有受到这些恶念污染的世间戒是为中等戒。具备出世间道果，没有受到污染之戒是为上等戒。

（四）为了投生快乐的善界而持之戒是下等戒。为了自己脱离生死轮回而持之戒是中等戒（即未来佛弟子与未来辟支佛所持之戒）。菩萨为了把一切众生从生死轮回解救出来而持的戒是为上等戒，也是持戒波罗蜜。（这项注释的注明是指最圣洁的戒。但这并不是指只有菩萨所持的戒才是波罗蜜。虽然辟支佛与佛弟子之戒并不是最圣洁的，但它们还是属于持戒波罗蜜。）

二、自增上戒、世间增上戒、法增上戒

  1. 「自增上戒」是由于自重和通过舍弃不当、无益的来使自心感到满足而持之戒。
  2. 「世间增上戒」是为了世间，以及避免他人指责而持之戒。
  3. 「法增上戒」是由于恭敬佛法而持之戒。修此戒之人深信佛陀所教的道果与涅盘是脱离生死轮回之道，以及持戒是向法致敬的方法。

三、执取戒、不执取戒、安息戒

（一）「执取戒」跟依止戒一样（戒有二种之第四项），是具有渴爱或邪见之戒。由于渴爱，持戒者对自己的戒行将会带来所渴望的善界感到高兴。由于邪见，他以为自己的戒行即是「灵魂或实质」。在任何一种情形里，其戒都是属于执取戒。（即使是在持戒的当下，此戒也受到渴爱与邪见之火燃烧。渴爱与邪见之火并非只在享受欲乐时燃烧，而是在布施与持戒时也会如此。只有在达到禅修层次时，这些善业才不受到它们燃烧毁坏。在修观禅到觉悟了此身是无我的，只是名色法而已时，禅修者即不会受我见所燃烧。）

（二）「不执取戒」是那些已归依了三宝，以及为了证悟道果而开始修习八正道的「有德凡夫」所持之戒。这也是「有学圣者」之戒。（有学圣者是至少已证得须陀洹道，但还未证得阿罗汉果的圣人。）

（三）「安息戒」是在证得四果之后变得平静之戒。

四、清净戒、不清净戒、疑惑戒

（一）「清净戒」是比丘不曾犯罪，或在犯罪之后有向其它比丘忏悔改过之戒。

（二）「不清净戒」是比丘在犯罪之后没有向其它比丘忏悔改过之戒。

（三）疑惑戒是比丘对所接受的肉有所怀疑（不知它是受允许或不受允许的肉（有十种肉是比丘不被允许吃的），或对所犯之罪有所怀疑（比丘不知它是波逸提罪还是恶作罪等），或是不知道所做的事是否有犯罪。[对于正在修禅的比丘，若戒不清净的话，应该使它重新清净。若犯了轻罪（譬如九十二个波逸提罪之一），他应向另一位比丘忏悔以使其戒清净。若是犯了重罪（指十三僧残罪之一），他应该向僧团忏悔。然后依照僧团的指示先守别住[86]之惩罚，之后再进行摩那埵[87]惩罚。这样他的戒才能重新清净，以及适合修禅。若他对所接受的食物或所做的事有所怀疑，他应该细心地审察它们，或是请教精通律藏的律师，如此才能去除良心的不安且清净其戒。]

五、学戒、无学戒、非学非无学戒

  1. 学戒是还需要再修行之人所持之戒。这是至少已证悟初道（须陀洹道），但还未证悟四果（阿罗汉果）之人所拥有之戒。
  2. 无学戒是不需要再修行之人所持之戒。这是已证悟阿罗汉果之人所拥有的戒。
  3. 世间戒是非学非无学戒。这是非有学圣者非无学者所持之戒，也即凡夫所拥有之戒。

戒有四种

一、退分戒、住分戒、胜分戒、抉择分戒

（一）「退分戒」是为退步戒。（只亲近无德者，却不亲近有德者之比丘并不知道或看不出犯罪的错。他时常持有错误的思想，以及不摄受诸根。这种比丘之戒不会提升，反而日渐衰退。）

（二）停留不进不退之戒是为「住分戒」。（比丘满足于现有之戒，不愿修禅以进一步提升自己。他相当满足于只拥有戒，而不为更高层次的修行奋斗，其戒不会进步也不会退步，只是停留在现状。）

（三）会获得优越成绩之戒是为「胜分戒」。（在建立起戒之后，某个比丘并不满足于只拥有戒，而为定力奋斗。这种比丘之戒是为胜分戒，或将获得定力特别利益之戒。）

（四）能够透入及去除烦恼之戒为「抉择分戒」。（某个比丘并不满足于只拥有戒，而努力地修习观禅以获得厌离生死轮回之苦的「强力观智」。这是以道智透入及去除烦恼的比丘之戒。）

二、比丘戒、比丘尼戒、未具足戒、在家戒

（一）世尊为比丘所制的戒，以及为比丘尼所制但比丘也须遵守的戒是为比丘戒。

（二）世尊为比丘尼所制的戒，以及为比丘所制但比丘尼也须遵守的戒是为比丘尼戒。

（三）沙弥与沙弥尼所持的十戒是为未具足戒。（非比丘被称为「未具足」。虽然根据这个定义在家居士也是未具足，但是他们被分开列于「在家」里，因此不包括在此。论师只把沙弥与沙弥尼视为「未具足」。除此之外也有另一种被称「正学女」的人。由于「正学女」是正受特别训练以成为比丘尼的年长沙弥尼，她们并没有被分隔开来，而被视为是沙弥尼。）

（四）在家众所持之戒是在家戒。

关于在家戒，《清净道论》说：

「五戒为常戒（永久戒）；有能力时则持十戒；在布萨日特别受持的是八戒。这些都是属于在家男女应受持之戒。」

对于《清净道论》的「（有能力时）」这一词之含意，有几种不同的看法。

有些法师认为不只是五戒，但包括十戒也应是常戒（永久戒）。他们错误地把只属于五戒之常戒运用于十戒。

根据这些法师的观点，「持五戒是不必要考虑到持戒者之能力的，他们应该永久地持五戒。虽然人们受鼓励永久地持十戒，但是只有有能力的人才可受持。有能力是指有能力不再执着地舍弃自己所有的金银财富。这样地舍弃了财富之后，他应该终生受持十戒，而不是几天或几个月而已。若他只是在持戒期间不动金银，期限过后又用回它们，那么他就应该完全不去持十戒。」

又有一些人错误地说：「人们是很难舍弃自己所拥有之金银财宝的，因此在家众不适合受持十戒。」再者，根据《清净道论疏钞》，「十」（dasa）应视为是沙弥的十戒。他进一步评论说「戒」（sīla）在此是指有如「陶师」（Ghātikāra）与其它人所持之戒。这论点使到原本早已有错误观点的这些人更混乱。他们的观点极端到认为人们只是避免获取或接受新的财富是不够的，应该有如《中五十经篇‧王品‧陶师经》里的陶师一般，舍弃一切的财富，再终生戒绝用金银。当人们在这方面能够做到好像陶师般时，他们才可以受持十戒。因此这些法师已经言过其实了。

澄清：

他们的看法是只有在能够「不再执着地舍弃自己的金银财富」才可以受持十戒。这错误的看法源自对十戒之「不持金银学处」的误解。根据这解释，只有当人们能够不再执着地舍弃自己的一切财富时，他们才可以完全地受持十戒。陶师是个阿那含，已不再执着地舍弃自己的一切财富。如今，虽然在家居士在持十戒那天不会获得新的财富，但是他们在家里与其它地方收藏着过去所赚来的财富，因此已经触犯了「不持金银学处」。由此他们不应该受持十戒，除非能够不再执着地舍弃自己的一切财富。否则，即使他们受了十戒也不能持好它们。

这些法师的解释是站不住脚的，因为还有一个比在家众的更微细的「不持金银学处」是有关比丘的。根据这学处，比丘不可以亲自或叫人为自己接受金钱。若人把金钱放在靠近他的地方，而又没有人把它收起来，他不应该保持沉默，而应该反对地说：「比丘是不允许接受金银的，我们不要它。」若他没有反对，那么他就犯了罪，那金钱也应被舍弃。这是世尊所制的戒条。

若有施主不理比丘的阻止与拒绝，依然把金钱留下后离去。当另一位施主来时比丘向他说起那件事，而那施主说：「请指示一个安全处，」那么，那比丘甚至可以带着那施主走上寺院的七层楼，然后说：「这里就是安全处。」但是他不可以说：「把它收在这里。」当那施主把金钱收好离去后，那比丘可以关上房门，再小心地看管它。注释在分析「不持金银学处」时很明确地说，那比丘这样做并没有犯任何戒。

若受持「不持金银学处」（jātarūpa sikkhāpada）的在家居士也不被允许拥有金银，那么受持更微细、圣洁之戒的比丘是不可能被允许看管金银的。因此我们应该知道，若比丘如此做没有罪，那么受持「不持金银学处」的在家居士把财富收藏在安全之处是不会影响其戒的。

《清净道论疏钞》引述陶师的例子并非为了表示「只有在家众能够像陶师一样不再执着地舍弃一切自己的财富时才可受持十戒」。事实上，引述陶师这位优越的十戒持戒者，只是为了训诫人们不可以只满足于自己一般地受持十戒，而应该向陶师学习，以更高层次的方法来修持。即使他们不能做到跟陶师一样，所引述的也可鼓励他们尽力效仿陶师。

对于这点的权威评论是来自「护法长老」，也即是《清净道论疏钞》的作者所著的《如是语注》：“sīlamayanti niccasīla uposatha niyamādivasena pañca attha dasa vā sīlāni samādiyantassa.”

这注释述及三种戒，即：一、作为常戒来受持的五戒；二、在布萨日受持的八戒（布萨戒）；三、偶而受持的十戒。根据这注释，很楚清地十戒并非作为常戒来持，只是偶而受持而已。

再者，《相应部‧俱偈品‧帝释相应》记载了以下的事件。有一次帝释天王从胜利殿出来要去花园时，在登上马车之前他向八方顶礼。摩多梨天神就问：「尊者，您是在向谁顶礼？」

帝释天王说：

「有行善的居士，

归依三宝与具备戒，

如法地养妻活儿，

我即是向他们致敬，摩多梨。」

论师在解释帝释天王回答的「具备戒」时说：

「具备戒的居士是指那些已归依三宝、受持五戒和十戒之人。」（根据这注释，很明确地帝释天王所致敬的人是在家受持五戒与十戒的居士。）

再者，《相应疏钞》有这样的评论：「应把五戒视为常戒，把十戒视为偶而戒。」

偶而戒（时而戒）

《摩揭陀辞典》的第444首偈简明地解释了偶而戒：「应尽其一生永久受持的戒是常戒，非永久但只是偶而持的戒是偶而戒。」常戒和偶而戒的用法是源自婆罗门。（不伤害、不妄语、不偷盗、不邪淫及不接受供养食物五项是必须永久受持的常戒。清净、易知足、苦行、诵吠陀、观想梵天五项是偶而受持的偶而戒。（《不死茧婆罗门品》、偈49）

根据《相应部》及其注释，即使必须以正命养家之人也可以受持十戒。因此「只有人们能够像陶师一样不再执着地舍弃自己的一切财富时才可以受持十戒」的观点是不正确的，而只是言过其实罢了。

而且对于《八十集‧大鹅本生经》提到国王的十项任务，注释说「戒」是指五戒与十戒两者。因此证明了国王有持十戒为十项任务之一。若说只有能够永远受持时才可受持十戒，那么拥有皇后、妃子、宫女及金银财宝的国王就因为「不淫戒」与「不持金银学处」两项而不能受持十戒。若国王不可能受持它，论师就不会把它包括在国王的十项任务之内。但肯定地论师有提及它，因此十戒并非常戒，而只是在人们有能力时受持之戒。

再者，《小诵经注》解释了八戒是如何演变自十戒：「在十戒之中，在家众与沙弥应把首两个不杀生和不偷盗作为常戒来受持。（第三个不淫戒于在家众并不是常戒，而是在有能力时受持而已。）第七个不歌舞视听与第八个不涂饰香粉戒合为一戒。最后的『不持金银戒』不包括在内。」

根据这注释，在十戒之中，在家众应该永久受持的有四个，即不杀生、不偷盗、不妄语及不饮酒或服食麻醉品。

在家人不能时常都持守不淫戒。他们也不能永久地持过午不食、不歌舞视听等戒。因此很明显地这些都属于偶而戒。

虽然《小诵经注》提及「不持金银学处」是沙弥当受之戒，但是犯了此戒并不会失去沙弥的资格。因为《律藏‧大品》提到，在世尊立下失去沙弥资格的十个因素之中，只有首五戒包括在其中，后五戒并没有包括在内。所以虽然破了后五戒的其中之一，沙弥并不会失去沙弥的资格，而只是受到惩罚罢了。若他们实行导师所给的惩罚，譬如扛沙、抬水等，他们就能够消罪，而再次成为沙弥。

因此即使是必定要受持十戒的沙弥也不会因为破了「不持金银学处」而失去沙弥的资格。所以对沙弥来说，后五戒并不如前五戒来得重要。因此很严厉地训诫在家众必须严守「不持金银学处」是不恰当的，因为即使对沙弥来说，它也不是最为重要的。

人们都认同《清净道论》和《小诵经注》都是由觉音尊者所写的。由于这两本书的作者是同一人，其说明是不应该有差异的。《清净道论》所说的「十戒不是在家众的常戒，而只是在『有能力时』受持的偶而戒」应该和《小诵经注》与《如是语注》所说的相符。

在讨论过有关的沙弥戒后，《小诵经注》讨论有关破戒的事项时说：「在家人在受了五戒之后，若破了其中一个，就只有那个戒被破除了。若他再重新受过其戒，五戒就可恢复完整。」但是有些论师说：「若五戒是个别受持，即逐一个戒受持，那么，破了一个戒并不会导致其它戒被破除。」然而若他们在受戒时说：「我愿受持完整的五戒」，那么，若破了其中一戒，其余的戒也被破除了，因为其愿是一起持守五戒。至于破戒的后果只限与所破的有关，其它戒是不受影响的。

但是有些导师则认为在受持完整的五戒之后，若破了其中一戒，其余的并没有破。若我们接受这观点，如何受戒都没有分别了。关于这点，《迷惑冰消》的「学处分别」说：

「若在家居士受戒后破了其中一戒，就只有那戒破了，其余的并没有破。因为在家众并不像沙弥一样有必定要持受的常戒，他们可以受持在能力范围之内的戒，譬如一个、两个或三个戒，并不一定要持所有五戒。我们不能因为他们只持一部份而不是完整的五戒就说这不算是持戒，说他们不会因此而获得任何功德。」

我们应该知道即使在家众不能受持所有的五戒，而只是尽力受持其中几个，他们也会有功德的，以及他们所持之戒也是真实的。关于这点，《无碍解道注》对「制限遍净戒」（将在「戒有五种」的项目下更全面地分析）作了评论：戒的制限有两种，即戒的数目与持戒的时限。在家众可以受持一、二、三、四、五、八或十戒，但是沙弥与沙弥尼则必须受持全部十戒。这是受持戒的数目制限。

在此其要点是：若在家居士好好地受持一、二、三、四、五、八或十戒，其戒即是数目的「制限遍净戒。」

因此，虽然在仪式上人们并没有发愿受持一、二、三或四个戒，而是所有五戒，但是却不一定要受持全部。若只能持一戒，他们就应该持那一戒。若只能持两戒，他们就应该持那两戒等。

有人可能会问，既然在家众有权随心所欲地受持多少戒，为何《清净道论》又针对戒说「在家众应该把五戒作为常戒来受持」?

答案是其注释着重的是持戒的原则，这原则要求人们永久地持守所有五戒。我们并没有权力随心所欲舍掉任何戒。无论是犯了任何一项都是有罪（恶业）的。其实并非只有《清净道论》，其它经典也根据持戒的原则而把五戒例为常戒。

梵行五戒

除了五、八及十戒之外，也有在家众受持的梵行五戒。然而，事实上梵行五戒即是五戒。在受持梵行五戒时，原本五戒的不邪淫戒被换成不淫戒。

在迦叶佛时代，有「伽威斯」居士（Gavesī）受持梵行五戒（《增支部‧五集‧优婆塞品‧伽威斯经》）。在释迦佛时代，有毘舍离城的「郁伽」财政和伐地国授手村的「郁伽」财政两人受持梵行五戒（《增支部‧八集‧居士品‧经一与经二》）。两位郁伽都向世尊受梵行五戒，然后把各自的四位妻子嫁给她们自己选的男人，之后就终生保持单身。他们两人都是阿那含。我们不可以误以为现今已婚的男人若要受持梵行五戒就必须不再执着地舍弃自己的妻子。换句话说，我们不可以为除非他们准备完全地舍弃自己的妻子，否则不可持此戒，因为上述的《小诵经注》提到，在十戒之中，不杀生、不偷盗、不妄语及不饮酒与服麻醉品四个戒才是常戒。由此证明了不淫戒与过午不食戒等并非常戒，它们只是偶而戒。即使他们不能完全像陶师一样地持守，他们也可尽力把它作为偶而戒来持。所以，关于梵行五戒，两位郁伽都是阿那含，他们都能不再执着地舍弃自己的妻子，然后终生持守此戒。若别人能够做到这点那是很好的，但若他们不能做到完全一样，他们也可以根据自己的能力去持守此戒。

一食梵行五戒

还有另一种戒是「一食梵行五戒」。一食是指一天中只有在早上吃一餐。所以若在家众要受持此戒，他们可以在受了梵行五戒之后，再多受「过午不食戒」。若他们受整体的戒，他们可以说：「我受持一食梵行五戒。」根据《经集‧如法经》，在佛陀时代，此戒的受持者有「如法」优婆塞和「难陀母」优婆夷等。在迦叶佛时代，伽威斯优婆塞与其它五百个居士也都受持此戒。（《增支部‧五集‧优婆塞品‧伽威斯经》）

布萨八戒

有人可能会问，在提到五戒时，只用了个「五」字；在提到十戒时，只用了个「十」字，但是在提到八戒时，为何却多了个「布萨」？

布萨有五个意思，即：

  1. 诵念别解脱律仪；
  2. 人或动物的名字；
  3. 受持；
  4. 应受持之戒；
  5. 受持戒的日子。

在这五者之中，（一）只跟比丘有关；（二）是人的名字（譬如布萨王子）或动物的名字（譬如布萨象）等，跟戒是无关的。在这一章里，我们只讨论余下的三个。

余下的三个意思是演变自巴利文的“upavasa”，其意义是受持或实践戒。（三）的意思受持戒的行为；（四）的意思是戒，是人们应持之戒；（五）的意思是受持该戒的日子。

古代大德并没立下受持五戒与十戒的特别日子，只有八戒才有特别受持的日子。由此八戒得了特别的「布萨」之名称。

在此有另一点值得考虑：五戒比八戒来得少，而且它是人们每天受持的，因此并没有特别受持的日子，但十戒比八戒的层次更高，古代大德应为它立下特别受持的日子，然而为何他们并没有如此做？其可能的原因是八戒特别适合在家众，但是十戒并不很适合。根据《清净道论》，十戒是为沙弥和沙弥尼而设的；《小诵经注》也提及十戒的最后一戒，即「不持金银学处」是特别为沙弥而设的。因此证明了十戒是特别为沙弥而设的，并非为了在家众。

因此在两种与在家众有关的戒当中，古代大德选了更高层次的八戒作为在特别的日子受持之戒。所以在《清净道论》里只有八戒有「布萨」的名称。

有德之士并不满足于只是持戒，他们要布施行善，而这就需要去买与获取东西来布施。所以他们不能受持「不持金银学处」。因此古代大德只为八戒设下特别受持的日子。

布萨九戒

在《增支部‧九集‧狮子吼品‧经八》说明布萨九戒时有这么地介绍：「九戒是很有利益与力量的。」在列举布萨九戒时，世尊说了八戒，再加上修慈心观的第九戒，即：「我安住于向一方的众生散播慈爱。」

根据这部经，受持布萨九戒的方法是在受持八戒后，再持续地培育慈爱。能够持守八戒不破及持续培育慈爱的人即是九戒受持者。慈爱应受到培育，而戒则应受到持守。因此修习九戒并不需要在受戒时诵念九戒。持戒者只需要受八戒，再尽力培育慈爱，那他就是在修持布萨九戒。

关于培育慈爱，世尊特别提及「一方」，即心朝着一个方向散播慈爱比没有固定的方向更为有效。修行者应该逐一地把慈爱散播于十方（即四周八方加上下方）。他可以从任何一方开始。

虽然有四无量心[88]，但是世尊只选慈心加于八戒之上来作为第九戒，因为慈心有很大的力量。这是为何世尊在《小诵经注》与《经集》里开示了《慈爱经》。

《增支部‧十一集‧随念品‧经五》提及不断培育慈心之人可获得十一种利益：

  1. 他睡得安宁；
  2. 他平静地醒来；
  3. 他不会发恶梦；
  4. 他受到人类喜爱；
  5. 他受到非人喜爱（夜叉和鬼）；
  6. 他受到天神保护；
  7. 火、毒与武器不会伤害到他；
  8. 他的心容易定；
  9. 他相貌安详；
  10. 他死时不会迷惑；

十一、若在今生没有证悟阿罗汉道果，他将投生在梵 天界。

因此明显地慈心比其它三无量心更为有力。

三种布萨戒

世尊在《增支部‧三集‧大品‧毘舍佉布萨经》开示布萨戒有三种：

  1. 牧牛者布萨；
  2. 裸体外道布萨；
  3. 圣者布萨。

它们的含意是：

（一）以牧牛者的思想来受持布萨戒是为「牧牛者布萨」。放牛吃草一整天之后，牧牛者在黄昏时把牠们还给主人。到家时他只是这么地想：「今天我把牛放在某某地方吃草，带牠们去某某地方喝水。明天我将放牠们在某个草地吃草，带牠们去某个地方喝水。」

同样地，受持布萨戒者对食物有贪欲地想：「我今天吃了这样的食物，明天我将吃那样的食物。」若他整天有如牧牛者般地度过，他所持的戒就是牧牛者布萨。

（二）持有邪见的裸体外道所持的布萨戒是为「裸体外道布萨」。譬如根据他们的不杀生戒，东南西北方一百由旬之外的生物是不可杀的。但是在这距离之内杀生是受允许的，因此，给了人们造恶的机会。如此地分别被禁止与不被禁止造恶的地区之后，他们受持自己的布萨。持有这种邪见之人所受持的布萨是为裸体外道布萨。

（三）在以佛随念等清除心中的烦恼之后所持的布萨是为「圣者布萨」。圣者布萨有六种：

（a）梵布萨；

（b）法布萨；

（c）僧布萨；

（d）戒布萨；

（e）天布萨；

（f）八布萨。

（a）受持八戒后再不断地随念佛的功德（譬如阿罗汉等）是梵布萨。

（b）受持八戒后再不断地随念法的功德是法布萨。

（c）受持八戒后再不断地随念僧的功德是僧布萨。

（d）受持八戒后不曾破过任何戒，再不断地随念戒的功德是戒布萨。

（e）受持八戒后再不断地修天随念，他把天与自己来比较地省思：「有些众生在过去世具备了清净信、戒、闻法、布施与智慧的圣洁素质，因此死后得以投生在天界与梵天界。而我也同样地具备了这些圣洁的素质。」这种布萨是天布萨。（在此天代表天神与梵天两者。）

（f）在受八戒后，他如此省思：「就好像阿罗汉绝不会杀生或伤害任何生命，而时常对众生怀有悲心，我也不会杀生或伤害任何生命及时常对众生怀有悲心。如此地修行，我即是在跟随阿罗汉之道。」如此省思八戒的每一条戒来受持布萨是八布萨。

应注意的是布萨是根据其持法而分为三种与六种。然而根本上只有两种布萨戒而已，即布萨八戒与布萨九戒。

三、自然戒、惯行戒、法性戒、前因戒

（一）北俱卢洲的人自然地不会犯五戒是为「自然戒」。（这些人并没有发愿受五戒，而是本性就是不造杀生等恶业。）他们不会犯五戒并不是属于「受戒离」而是「自然离」，即使情况迫使他们犯戒，他们也不会犯戒。

（二）跟随家族、地区或宗派的传统而持戒是为「惯行戒」。（由于祖先们都不造恶，因此现今自己也跟着「家族惯行」远离造恶；由于某个地区的人民普遍上都不造恶，因此自己也随着「地方惯行」远离造恶；由于自己的宗派的成员们都不造恶，因此自己也随着「宗派惯行」远离造恶。）

（三）由于菩萨的功德，其母亲在怀孕期间里是不会想要男人的，那时她所持的是法性戒。（从怀孕了菩萨那一刻开始，菩萨的母亲就自然地持五戒与不会想要男人，包括自己的丈夫。这是因为极圣洁的菩萨正在她的胎内。由于她是基于自然法则而持戒，因此该戒被称为法性戒。）

（四）没有受到他人指导，而是由于自然倾向而持梵行戒是前因戒，例如大迦叶尊者与大具戒王菩萨。（由于在许多过去世里的持戒习惯，他们自然地在今世倾向于持戒。）

四、别解脱律仪戒、根律仪戒、活命遍净戒、资具依止戒

这四个戒主要是关系到比丘。当须弥陀隐士省察持戒波罗蜜时，他向自己说：「同样地，你应该成就四戒地。」

（一）别解脱律仪戒：

使到持戒者解脱四恶趣之戒是「别解脱律仪戒」。持此戒者：（i）应该行为正当；（ii）常去之处是恰当与无可指责的；（iii）应该视小错为大害，其罪可能有如微尘一般的小，但应看它的危险有如在水面上下的高度与深度各有十六万八千由旬的须弥山一般大；（iv）应该正当地修持戒。

更进一步的解释：

（i）在世上有应该修的善惯行法及不应该修的恶惯行法。杀生、偷盗、邪淫三身恶行与妄语、两舌、恶口、绮语四语恶行，合共七种恶行，以及其它导致犯戒的即是「恶惯行法」。

在此举几个导致犯戒的恶行的例子：在世间有些比丘把竹、叶、花、果、肥皂粉、牙签等东西送给在家众，他们以这种方法为生；这些比丘认同在家众说错的话，奉承他们以讨欢心，所说的话少实多假，因此降低自己的人格。他们有如保姆般地照顾在家众的孩子们，抱他们、为他们穿衣等；他们为在家众跑腿传讯；他们为在家众医病，为他们看管财物，与他们交换饮食。这些及其它受到佛陀指责的邪命是为「恶惯行法」。

即使在家众来讨竹、叶等，比丘都不可以给他们，更何况是他们没有来讨时。这种给与并非比丘们的任务，若他们如此做，他们是在毁坏在家众对戒律的信心。

关于这点有人可能会问，若比丘不给在家众所要的东西，那么不是毁了他们的信心？或者若比丘给在家众所要的东西，那不是使他们有信心，想「这是能够满足我的需求的比丘」？

即使在还未收到礼物之前，在家众对身为世尊弟子的比丘的信心是真实与清净的。但是在收到礼物之后，在家众将把比丘视为送竹、叶等之人，使到心中生起了执着。因此他们对比丘的信心已受到执着污染。真实的信心已经被毁灭了。所以世尊指责比丘送礼物的行为，称这种行为作「污染在家众的信心」。

跟一切上述的恶惯行法相对的即是应受到培育的惯行法。

（ii）去处有两种，即错与对。

错去处：有比丘跟妓女、寡妇、离婚妇女、少女、中性人与比丘尼亲蜜地相处。他们常去比丘不可去的酒馆；他们就好像在家人一般地跟国王、大臣、外道与俗家弟子混在一起。他们跟无信心、诽谤及恐吓佛弟子（比丘、比丘尼、男女居士）的人相处在一起。这一切比丘跟他人的亲密关系和常去之处皆是比丘的错去处。

在此「错去处」是指不善的友情和关系，以及比丘不应去之处。但若有妓女邀请比丘来接受供养食物，他们可以保持正念地去接受它。在此妓女、寡妇、离婚妇女、少女、中性人与比丘尼被视为恶去处是因为她们是五欲之乐的根源。酒馆、旅店等会危害到修习佛法。跟国王与大臣相处是无益的，他们所做的供养也可能是具有毁灭性的。无信与时常辱骂恐吓佛弟子的人之家是恶去处，因为他们会令到比丘退心与害怕。

跟上述相对的人与地方是比丘的善去处。有些居士对三宝有信心，相信业力果报，他们就好像比丘可享无尽之泉的井或湖。由于比丘们时常到来，这使到他们的家时常映着袈裟的光彩，空中流着因比丘们走动而生的凉风。这里的人希望比丘、比丘尼及男女居士们健康幸福，这样的屋子是比丘的善去处。

再进一步地解释正行、不正行和行处

不正行是指不正当的行为。

有两种不正行，即身不正行和语不正行。

身不正行：加入僧团之后，某比丘对僧团无礼。他站立或坐着时推挤上座们；站或坐在他们前面；坐高过上座们；坐着时以袈裟遮头；站着说话；说话时摆手；上座们赤脚走路时，他穿着鞋走；上座们[89]走在较低的路时，他走在高的路；他站立或坐着时，不让下座比丘有位子；在没有上座的允许之下，他把柴捆放在火炉里，又把门关上；（在冲凉的地方）他推开上座们而先他们入水冲凉；冲完后推挤着他们先出来；他走在上座的前面；来到村子或市镇时，他急忙地跑去女子的房间；他摸小孩的头（作为喜爱的表示）。这些都是身不正行。

语不正行：加入僧团后，某比丘对僧团无礼。他没有得到上座允许就说法、回答问题或诵念别解脱；站着说话；说话时摆手；来到村子或市镇时，他毫无自制地向女人或少女说：「妳们之中某家有什么东西？有没有粥？有没有饭？有没有主要的食物可吃？我们将喝什么？我们将吃什么主要的食物？我们将吃什么甜品？妳们会供养我什么？」等等。这即是语不正行。

正行：与不正行相对的即是正行。而且有正行的比丘是有恭敬心、顺从、有惭愧心与良知的。他正确地穿好上下衣，无论前进、后退、旁视、伸弯手脚，他都保持眼光垂视，摄受自己的六根门；他的举止能激起人们的恭敬与信心；他懂得适量地吃，时常保持醒觉、正念与明觉；他少欲知足，勤于修习善法，极小心地持守等正行戒。这即是正行。

行处：行处有三种：一、亲依止行处，对提升心灵很有帮助的行处；二、护行处，作为保护心的行处；三、近缚行处，作为系缚心的行处。

（一）时常说十种有助于解脱生死轮回的正语的朋友是「亲依止行处」。依靠了这样的朋友，他得听闻未听过之法、去除疑惑、纠正见解、心变得清晰。除了这些利益之外，他提升了自己的信、戒、多闻、布施与智慧。由此，善友是亲依止行处，对提升诸如戒等善法有助益的行处。

十种有助于解脱的话语：

一、少欲论；

二、知足论；

三、离群论；

四、独处论；

五、精进事论；

六、持戒论；

七、定力论；

八、智慧论；

九、解脱论；

十、解脱智见论。

简而言之，善友时常说十种有助于解脱轮回的言论，因此带来得闻所未闻之法等五种好处。他们能够令到别人提升信、戒、多闻、布施、智慧五种素质，而他们就是亲依止行处，提供培育诸如戒等善法的助缘。

防护心的正念是「护行处」。修习正念的比丘在村子或市镇里托钵时眼光下垂，只前视一犁之地，防护六根门。他走着时不会看象群，或马群，或马车队，或军队，或女人，或男人。他不会环顾四面八方或往上下望，而只是向前垂视。没有安住于正念的比丘在村子或市镇里托钵时东张西望的，就好像一只以布盖着鸟笼里的乌鸦。由此正念是保护比丘的心不受邪念侵犯的行处。

由于四念处是心紧系之处，它被称为「近缚处」。

欲使自己的别解脱律仪戒完全清净的比丘必须具备正行、善行处，以及视小错如大危难。

（二）根律仪戒：

防护六根是根律仪戒。（六根是眼、耳、鼻、舌、身、意。）根的意思是支配或控制。在见到色尘时，眼是支配器官。若眼睛瞎了，它就看不到东西。同样地，听到声音时，耳朵是支配器官。若耳聋了，它就听不到声音，因此耳朵是耳根。在嗅到气味时，鼻子是支配器官。若鼻子坏了，它就嗅不到气味，因此鼻子是鼻根。在尝到味道时，舌头是支配器官。若舌头坏了，它就尝不到味道，因此舌头是舌根。在触到东西时，身是支配器官。若身体坏了，它就失去了触觉，因此身体是身根。在认知法尘时，意是支配者，没有意就不会有意识，因此意是意根。所以防护六根即是根律仪戒。

防护六根当是如此：当眼睛看到色尘时，他应该觉知它只是色尘，不应该一般地去认知它，譬如「这是女人」、「这是男人」、「这很美丽」，这样会导致烦恼生起。他也不应该去注意所看到的女人、男人等的细节，譬如手或脸的形状、微笑、大笑、说话、旁视等举止，这些都会导致烦恼不断地生起。

大帝须长老的例子

关于防护眼根，住在寺山的大帝须长老是其中一个榜样。有一天大帝须长老去阿奴罗度托钵。那天有个女人跟丈夫吵架后穿上漂亮的衣服要回娘家。看到大帝须长老摄受诸根地走向前来，她大声笑着想：「我将引诱他作我的老公。」听到了笑声，大帝须长老抬起头来看是发生了什么事。看到了她的牙齿，他即培育起不净观，（进而修行观禅）而证得了阿罗汉果。

那女人的丈夫赶上来时看到长老，他就问：「尊者，您有没有看到有个女人在此走过？」

「施主，我不知道是男人还是女人走过，我只看到一副骨头走过这条路。」

虽然那长老看到那个女人，但是他只是看到而已，并不知道那是个女人。反之，他只是修禅至成为阿罗汉。这件事应被视为榜样。

没有防护眼根的比丘在看到美好的东西时，心中就会生起贪欲；若他看到的是丑恶的东西，心中就会生起不快与忧愁。因此人们应该以正念防护眼根，以防止这些不善心生起。

其它诸根都应当如此防护，以便在听到声音、嗅到气味、尝到味道、触到东西或识知法尘时，烦恼不会生起。

（三）活命遍净戒：

活命遍净戒是指远离戒律禁止的六种邪命，以及其它邪命。佛陀立下有关活命的六个学处是：

  1. 由于心中怀着邪恶的意图，比丘骗说自己已证得禅那、道与果，而事实上却未曾证过，那么他是犯了波罗夷罪。
  2. 为了生活，他作媒人安排婚事，那么他即是犯了僧残罪。
  3. 虽然没有直接地说：「我是阿罗汉」，但为了谋生而说：「在你的寺院里有个比丘是阿罗汉。」而寺院施者也懂得其意，那么他就犯了偷兰遮罪。
  4. 为了生活，若他没有生病，却讨取与吃了丰富的食物[90]，那么他就犯了波逸提罪。
  5. 为了生活，若比丘尼没有生病，却讨取与吃了丰富的食物，那么她犯了悔过罪。
  6. 为了生活，若比丘没有生病却讨与吃了菜肴或饭，那么他就犯了恶作罪。

除了以上六种，其它邪命是：

一、虚伪；

二、虚谈；

三、暗示；

四、贬抑；

五、以利套利。

虚伪有三种：

一、虚伪地用资具；

二、虚伪地说接近证悟道果的课题；

三、欺骗信徒的虚假威仪。

（一）当俗家信徒供养袈裟等给某位比丘时，虽然他想要，但是由于心怀要装出高尚，以获取更多供养的邪恶意图，他说：「这些昂贵的袈裟对比丘来说有何用处？只有用弃布做成的『粪扫衣』才是适合他的。」（对于食物）他说：「这么贵的食物对比丘来说有何用？只有托钵得来的食物才是适合比丘的。」（对于住所）他说：「这么好的住处对比丘来说有何用？只有树下或露天才是适合比丘的。（对于药物）他说：「这么贵的药物对比丘有何用？只有牛尿或『没食子』才是适合他的。」

为了依言而行，他只用劣质的袈裟、住所和药物。所以在家信徒把他看得很高尚，想着：「这位尊者真是少欲知足，不会渴求物质与欲乐。他不和在家众混在一起，也很精进地修习佛法。」过后他们邀请他接受越来越多的资具，而那位比丘心怀邪恶意图地自夸，说：「施主，当信心、施物与受者具足时，那么虔诚的施者将会获得许多功德。现在你们肯定是有信心的，也有东西做供养，而我即是受者。若我不接受你们的供养，你们的功德就会退减。由于对你们的慈悲，虽然我不需要它们，也只好接受下来。」如此说后，他接受了许多的袈裟、食物、住所和药物。因此虽然他很贪婪，却装作少欲与用劣质的资具，以令别人看高他。这即是虚伪地用资具。

（二）虽然没有直接说：「我已经证得了禅那、道与果。」，他却巧妙地暗示以使人们以为他已经证得了它们，说：「有位穿这样的袈裟的比丘修为很高；有位带着这样的钵、这样的滤水器、这样的腰带、这样的拖鞋的比丘修为很高。」这即是虚伪地说接近证悟道果的课题。

（三）为了获得在家信徒的称赞与尊敬，比丘想：「若我这样子走路，人们将会称赞我，以及把我看得很高。」所以他就模仿圣者的行、立、坐、卧的举止。这即是欺骗信徒的虚假威仪。

虚谈：

虚谈是指怀着邪恶动机地说话。当比丘看到人来到寺院，他先向他们说：「施主，你们来这里的目的是什么？你们是来邀请比丘的吗？若是就请先行，我将带钵随后来。」或说：「我是帝须长老，国王尊敬我，大臣们也尊敬我」等等。当人们说话时，他小心地避免抵触他们，或避免令他们感到烦闷，以避免令他们感到不快。他阿谀地称呼他们为「大财政」、「大厂家」等。这样阿谀地说话以获得信徒的供养即是虚谈。

暗示：

暗示是指怀着邪恶动机地暗示以促使他人做供养。譬如看到有个人带着食物时说：「你已经得到食物了吗？你是在那里得到它的？你是怎么得到的？」等等。看到牧牛者，他就指着小牛说：「这些小牛是喝奶还是喝水长大的？」牧牛者回答说：「尊者，这些小牛是喝奶长大的。」「我不认为如此。若这些小牛有奶喝，比丘们也应该获得牛奶」等等。如此令到牧牛童传讯给父母以供养他们牛奶。这样暗示以促使人们做布施即是暗示。

更直接与明显地暗示要什么的话语被称为「周遍热望」。暗示和周遍热望都是不同种类的虚谈，它们的本质都是邪恶的。

《清净道论》在形容周遍热望时举出了檀越比丘的故事。（檀越比丘的意思是惯于拜访在家众的比丘。）

檀越比丘的故事

有个惯于拜访在家众的比丘想要食物，在无人邀请之下就走进一间屋子里坐下来。屋里的女人看到了那比丘，但却不愿意给他食物，于是她发牢骚地说：「我没有米。」然后装作去找米地离去，而逗留在邻居的家里。那比丘就偷偷地走进内室到处看，看到门后有甘蔗，碗里有黄糖，篮子里有鱼干片，罐里有米和壶里有牛油。然后他就出去坐回原位。

那女人回来时低声抱怨地说：「我找不到米。」那比丘就说：「施主，今天早上我看到一些预兆显示我会得不到东西吃。」那女人问：「尊者，那是什么预兆？」「当我来这间家托钵时，在路上我看到有条像门后面的甘蔗般大的蛇。当我想找东西赶走牠时，我看到像妳碗里那粒黄糖般大的石头。当我用那石头丢向蛇时，他的腮张开到好像妳的篮子里的鱼干片般那么大。当那蛇张开嘴咬石头时，他露出的毒牙就好像妳罐子里的米粒。那蛇渗了毒的唾液就好像妳壶里的牛油。」避免不了这明显表示他的期望的话，那女人想：「没有办法能骗得了这秃头！」所以她不情愿地给他甘蔗，再煮好饭，连同牛油、黄糖和鱼干一起供养给他。

贬抑：

贬抑（激磨）是指抹杀，或研磨，或彻底摧毁在家信徒的德行，以求有所得，就好像研磨或摧毁香料来做香水。这种求取的方法有许多种，例如：用恶语迫使人们布施，指责地说：「你这家伙根本没有信心。」、「你根本不像其它信徒。」或讽刺没有布施的人说：「啊，施者，伟大的施者！」或在人群中讽刺没有布施的人说：「为什么你们说这人没有布施东西？他时常布施给托钵的人这么一句话『我没有东西』！」这样贬低在信徒的德行以求有所得是为贬抑（激磨）。

以利套利：

这是指受到贪欲煽动的以利套利。譬如在某个施主的家里接受供养食物后，比丘把它分给邻居的小孩子们。他这么做是为了使孩子的家人给他更多，以表示他们对他（那看来像是喜爱孩子）的感谢与欢喜。简而言之，把所接受的施物送给别家人以获得更多是为以利套利。

上述的虚伪等五种邪命只差别在求取的方式。在本质上它们都是相同的，即是骗取在家信徒不情愿的供养。

依靠犯了佛陀立下有关活命的六学处，或通过虚伪、虚谈、暗示、贬抑和以利套利诸恶行而得来的东西生存即是邪命。远离一切邪命，以使活命清净是为活命遍净戒。

（四）资具依止戒：

依四资具成就的戒是为资具依止戒。

四资具是袈裟、食物、住所和药物。它们是不可或缺的，没有了它们就不能生存。但在用它们时，比丘应该省察资具的本质，以便贪、瞋等烦恼不会生起。

比丘应该如此省察：

当穿用袈裟时，他不视它为装饰物（这会导致恶念生起），而是有智慧地省察它，想：「我穿这袈裟是为了御寒；我穿这袈裟是为了不受到烈日曝晒；我穿这袈裟是为了避免蚊子、牛蝇、蛇、蝎子、跳蚤等的干扰；我穿这袈裟是为了遮盖身体私处。」

吃东西时，他省察：「我吃东西并不是像小孩子一般地为了取乐；我吃东西并不是热衷于提高男性魅力；我吃东西并不是为了要英俊；我吃东西并不是为了皮肤美丽；我吃东西是为了去除饥饿；我吃东西是为了利于修行。吃了这些食物，饥渴的痛苦将会消失；通过适量的饮食，我可避免因吃过多而导致消化不良之苦，也能够保持身体健康。我正当地获取这些食物，以无可指责的方式来吃，如此适量地饮食，我将得以舒适地过活。」

关于适量地饮食，以便得以舒适地过活，佛陀说：「在吃饱前的四或五口，比丘应该以喝水代之。对于决心要修禅的比丘，这已足以使他舒适地活着。」

虽然佛陀所说的主要对象是禅修者，但这对非禅修者也是有益的。跟随这指示，他们能够舒适地过活，免除饮食无节制带来的不适。

住在住所里时，他省察：「我住在这里是为了御寒和避免烈日曝晒；我住在屋子里是为了避免蚊子、牛蝇、蛇、蝎子、跳蚤等的干扰。我视这住所为避开极度的气候及享受独处之地。」

在用药物时，他省察：「我服食这些药是为了治病以保存生命。」这种详尽的省察称为「大省察」。

如何成就这四种戒？（即：别解脱律仪戒、根律仪戒、活命遍净戒和资具依止戒。）

在这四者之中，别解脱律仪戒应以信心来成就。他对佛陀有这样的信心：「立下戒律（学处）的世尊的确是佛陀，他毫无遗漏地知晓一切法则（即是对佛陀有清楚的认识）。」他对法有这样的信心：「僧团应遵从的戒律的确是佛陀立下的（即是对法有清楚的认识）。」他对僧伽有这样的信心：「僧团的成员是佛陀的弟子，他们都善于持戒（即是对僧团有清楚的认识）。」

因此，若某人对佛、法、僧有信心，他就能够成就别解脱律仪戒。

因此当以信心持守佛陀立下的每条戒，即使牺牲性命也在所不惜。佛陀曾经这么说：「就好像母鸡不惜牺牲性命地保护牠的蛋；就好像牦牛不惜牺牲性命地保护牠的尾巴；就好像居士怀着慈爱、不惜牺牲性命地保护独生子；就像独眼的人极尽小心地保护唯一的眼睛，所以持戒者在其生命的三个阶段里都应该极关心与挚爱地保护其戒。」

不惜牺牲性命地成就别解脱律仪的故事

有一次在斯里兰卡的大义务山里，有一群强盗捉了一位长老，再以藤把他绑在地上。虽然他有能力挣扎开脱束缚，但他害怕挣扎时会弄断了藤而犯了「草木波逸提罪」。所以他躺在地上七天，修观禅至证悟阿那含果，过后他就在当地死去，而投生在梵天界。

在斯里兰卡有另一位长老也遭受到强盗类似的恶待。当时森林起了大火。虽然他有能力逃脱，但他害怕会犯了草木波逸提罪。所以他就躺着修观禅，而成为「等首阿罗汉」[91]，而证入般涅盘。过后身为长部诵者的无畏长老与五百位比丘来到现场。看到了长老的尸体，他就好好地把它火化，然后再为它建了座塔。因此注释里说：

「善行者为了保持别解脱律仪戒清净，即使牺牲自己的性命也不肯犯了佛陀所立下的戒律。」

有如别解脱律仪戒当以信成就，根律仪当以正念成就。只有在根律仪戒受到正念护持时，别解脱律仪戒才能长久。当根律仪戒破时，别解脱律仪也将随之而破。

在佛陀时代，刚出家为比丘的婆耆舍尊者（Vaṅgisa）在托钵时看到一个女人而破了根律仪戒，心中充满了欲念，无法摄受诸根。他向阿难尊者说：「阿难尊者，我现已是欲火焚身，心已被欲火吞噬了，请您基于慈悲教我息灭这烈火之法。」

阿难尊者答道：「当你错误地去认知时，欲火吞噬了你的心。别去认知所见的美好一面，因为它引生欲念；你应见其不净来净化自己的心。」婆耆舍尊者听从阿难尊者的劝告得以止息欲火。

以下是想成就根律仪戒之人应学习的两个模范。

护心长老的故事

在斯里兰卡的古兰陀伽洞的洞壁上画着观慧佛等七尊佛出家的美丽彩图。有一群到访的比丘看到后向护心长老说：「尊者，您这山洞里的画很美丽哪！」护心长老答道：「朋友，我住在这洞已经六十多年了却不知道此地是否有图画。今天你们让我知道了，我想你们的视力真好。」（虽然护心长老已在洞里住了六十多年，但是他却连举目一望洞壁也没有。他也不曾抬头看树，只有看到地上的花瓣时才知道那棵树开花了。）

听到长老如此严格的持守根律仪戒，大村的王三次派人去请他进宫，以便可以亲自向他致敬。但是长老却不愿意去见国王。因此国王下令把村里所有婴儿的母亲的乳房给包扎起来，然后说：「只要长老还是不肯来，就让这些小孩子们没有奶喝。」出自对那些小孩子的慈悲心，长老终于来到大村。

听到长老已经到来的报告，国王说：「去把长老请进宫来，我想要受戒。」国王就在内室里向长老顶礼与供养食物，然后说：「尊者，今天我不适于受戒，我将在明天受戒。」在提着长老的钵，跟着长老走了一小段距离后，他和皇后再向长老顶礼。无论是国王或皇后顶礼，长老都是说：「愿国王快乐。」一连七天都是如此。

其它比丘就问护心长老，说：「尊者，为何不论是国王或皇后向您顶礼，您都是说『愿国王快乐』？」长老答道：「朋友，我并不清楚那是国王或皇后。」七天后，当国王知道长老住在皇宫里并不快乐就让他离去。

长老就此回去古兰陀伽洞。夜晚降临时他走出洞外行禅。住在铁树的天神拿了把火炬站在一旁。长老的禅修清净与光明至令他感到欢喜。刚过中夜时长老证了阿罗汉果，令到整座山发出一声巨大的回响。

大弥多长老的故事

有一次大弥多长老的母亲生了乳癌。她就向身为比丘尼的女儿说：「去找哥哥，告诉他我的困难，以及向他要些药回来。」当她的女儿见到大弥多长老时，他说：「我不懂得如何采草配药，但我会告诉妳一种药：『自从我出家后，我不曾因见到异性而生起欲念，不曾因此而破了根律仪戒』，愿如此说真实语能令我母亲病愈。妳回去重复我所说的真实语，再按摩母亲的身体。」他妹妹就回家把一切告知母亲，依他的指示去做。那母亲的瘤即刻如水泡破灭般地消失了。她站起来愉快地说：「若世尊还活着的话，他会不以他那有网印的手[92]摸我儿子的头吗？」

大弥多长老与护心长老防护六根的方法是有所不同的。护心长老是以垂视不看东西地防护六根。但大弥多长老并非如此，他只是如实地看一切事物，即使看到异性，他也能够防护眼根，不令欲念生起。

护心长老防护六根的方法就好像把屋子的门全关上，不让任何盗贼进来。大弥多长老防护六根的方法并不是像把门关上，而是守护着门，不让盗贼进来。这两者都是杰出与值得效仿的。

防护六根当以正念来实行，活命遍净则应以精进来实践，因为只有运用精进才能舍弃邪命。因此为了避免不正当的活命方法，比丘应精进地以托钵等正当的求生方式来清净活命。

不可通过暗示、转弯抹角的言语、指示或明白的请示来获取袈裟和食物。但是有关获取住所则只有明白的表示是不受准许的。

暗示：当有多位比丘好像是要建东西地准备空地时，人们问他：「尊者，这是在做什么？又是谁要做的？」而他回答：「没有人。」他这么回答即是一个暗示（暗示还没有施者布施住所）。一切其它带出他需要住所的言行也是暗示。

转弯抹角的言语：比丘问在家信徒，说道：「你住什么样的屋子？」「住在巨宅，尊者。」「施主，比丘是不可以住在巨宅的吗？」这样的表达方式是转弯抹角的言语。

指示：「这住所对比丘僧团来说是太小了。」这种含有建议的言语是指示。

关于在生病时获取药物，以上四种言语都是受允许的。但是病好后是否还可以用之前这样得来的药物？关于这点，律师认为既然佛它已经开放了用药的方式，那是允许的。但是经师却认为这样虽然没有犯罪，然而已经污染了活命之清净，因此是不允许的。虽然是佛陀允许的，但是想要活命彻底清净之人应该完全不用暗示、转弯抹角的言语、指示和明白的表示。具备了少欲等特别素质，即使在生命受到威胁时，他都不会涉及暗示等而获取资具。这样的人是非常圣洁之人，譬如舍利弗尊者。

舍利弗尊者的故事

有一次，舍利弗尊者和目犍连尊者住在一座森林里。有一天，舍利弗尊者中了极严重的肠胃绞痛。目犍连尊者在傍晚来找他讨论时看到他躺在地上。目犍连尊者就问：「发生了什么事？」听了舍利弗的解释之后，他再问：「那么在以前是什么东西会帮到你的病呢？」舍利弗尊者说：「朋友，当我还是在家人时，我母亲煮粥，再加入酥油、蜜糖、糖等给我吃。那可治愈我的病。」目犍连尊者说：「那好，朋友，若你或我有足够的福报，可能明天我们就可以获得一些。」

此时有个住在小径尽头树上的天神听到了他们的交谈。他就想：「明天我将找粥给长老。」他当下就去一间时常供养目犍连尊者的人家，附上了家中大儿子的身捣蛋。当那小孩的家人到前来时，他就向他们说若他们能够在隔天准备这样的粥给长老，他就放了小孩。他们答道：「即使你不说，我们都是经常供养食物给长老的。」隔天他们就准备了粥。

早上时目犍连尊者就去向舍利弗尊者说：「朋友，你留在这里等我托钵回来。」之后他就去村子里托钵。那家人看到他时就把钵接过来，把依照指示所准备的粥装进去后再还给他。当他想要离开时，他们说：「尊者，请吃吧！过后我们还会再给您更多。」当他吃完后，他们再布施一钵的粥给他。他就把它拿回去给舍利弗尊者吃。当舍利弗尊者看到它时，他想：「这粥很好，它是怎么得来的？」当省察后得知它是如何得来的，他说：「朋友，这食物是不适合吃的。」目犍连尊者并没有因此感不快或想：「像我这样的人带来的食物他竟然不吃。」他只是当下即把食物倒掉（并不是因为生气）。

当粥掉在地上的那一刻，舍利弗的病也就好了。（在他剩下的四十五年余生里，他不再患上此病。）

过后，他向目犍连尊者说：「朋友，即使饿到肠都掉在地上，这以言语表示得来的食物还是不可吃的。」

在此，我们必须注意到世尊只是禁止比丘以言语表明来获取食物，但是舍利弗尊者并没有以言语表明来获得食物。当目犍连尊者想知道他以前是用什么治好那病时，他只是提起在过去粥能帮他去除病。然而他并不愿接受曾提过的食物。

大帝须长老的故事

莫说佛陀时代像舍利弗尊者般的长老，即使在佛入灭许久后，在斯里兰卡的吉拉昆巴（Ciragumba）有位不甚出名的大帝须长老也是严守戒律的。有一次大帝须长老在饥荒时远行，由于缺乏食物和路途劳顿，他感到非常疲惫与虚弱。所以他躺在一棵长满芒果的树下休息，而有几粒芒果即掉在他身边。虽然他很饥饿，但却不曾想过拾起它们来吃。

其时有个老人经过，看到他虚弱的状况，就弄了些芒果汁供养给长老。然后背起长老带他到要去之处。当被背着时，长老心想：「这人并不是我的父亲，或母亲，或亲戚。但他还是背负着我，这只是因为我所拥有的戒。」如此省思后，他训诫自己必须保持戒与定完美无瑕。然后就还在被背负着时，他培育观智与次第地证悟至阿罗汉果。

大帝须长老持戒的态度是值得我们学习的。活命遍净戒当以精进来实践，资具依止戒则应以智慧成就，因为只有智者才能分辨有益与危险的资具用法。因此比丘应该心无贪欲且具有智慧地作了省察之后，才可用合法获取的资具。

两种省察

对四资具的省察有两种，即：一、在接受它们时省察；二、在用它们时省察。不单只是用四资具时应该省察，在接受它们时也应省察它们为界或不净。

（一）省察它们为界：袈裟等只是由八种色法在因缘具足时结合而成的。（中译按：这八种色法是地、水、火、风、色、香、味和食素。）

（二）省察它们为不净物：对食物的省察是与食厌想禅法一样。对袈裟等的省察是：「这些原本不可厌的袈裟等，在接触到污秽的身体后也变得极度不净了。」

（再提一次，省察的方法一共有三种：一、大省察，即省察四资具的用处；二、界省察；三、厌恶作意省察。）

若比丘在接受与用四资具时有作省察，他由始至终都可以无可指责地受用它们。

四种用法

资具的用法有四种：

（一）盗贼受用：无德之比丘受用资具就好像是盗贼的行为。（世尊只允许有德之士受用资具。在家信徒也只想供养有德之士，期望这会带来极大的福报。因此无德者是无权享用的。由此这些无权无德者受用资具就好像盗贼的行为──《清净道论疏钞》）

（二）欠债受用：有德者在受用资具时，若没有作适当的省察就好像欠了债。每当穿用袈裟或东西时，比丘都应该省察。若在用资具时忘了省察，他应该在早上、黄昏、初夜、中夜与后夜时省察。若破晓还未作省察，他即是欠了债。

每当他走进住所、坐下和躺下时，他都应该适当地省察。在受用药物时也应该适当地省察。若他在接受时有省察，而在用它们时却没有省察，那么他即犯了罪。反之，若他在接受时没有省察，但是在用时有省察，那么他是无罪的。

四种戒清净：若比丘犯了罪，他应该以四种戒清净的其中一个来净化其戒，即：

  1. 说示清净：以公开言明其罪净化别解脱律仪戒。
  2. 律仪清净：根律仪戒是以决意来净化，说：「我绝不会再做这回事。」
  3. 遍求清净：以舍弃邪命，以及合法地获取资具来净化活命遍净戒。
  4. 省察清净：以前述的省察法来净化资具依止戒。

（三）继承者受用：七种有学圣者受用资具是继承者受用。（有学圣者是指至少已证得初道，但还未证得四果的圣人。）他们是佛陀的孩子。就好像孩子是父亲的继承人，这些身为继承人的圣者可受用佛陀允许的资具。（虽然实际上这些资具是在家众供养的，但由于它们是佛陀所允许的，因此它们被视为是佛陀的资具。）

（四）主人受用：凡夫与有学圣者还未断除渴爱，所以他们还是受渴爱所制，受用资具时并不像是个主人在受用，而只是像渴爱之奴隶在受用。反之，阿罗汉已完全断除渴爱，因此他们就像主人能够控制自如般地受用资具。他们可以在受用不净物时省察其净，或在受用净物时省察其不净，或在受用资具时省察它为非净非不净。

在这四者之中，主人受用和继承者受用是受允许的。在此，主人受用只是属于阿罗汉的，但是若有学圣者与凡夫在受用资具时能够以不净想来去除渴爱，那么他们就好像不再是渴爱的奴隶，而其用法也可归纳于阿罗汉的主人受用。同样地，阿罗汉与凡夫也可被视为佛陀的继承人。

欠债受用是不被允许的，盗贼受用就更别说了。有德者在受用资具时有作省察地受用是与欠债受用相反的，即无欠债受用。受用资具时有适当地省察的有德凡夫可以被视为是有学圣者，因此他们的用法也可被视为是继承者受用。

在这四者之中，阿罗汉的主人受用是最圣洁的。因此想象主人般地受用资具的比丘应以省察来成就资具依止戒。

戒有五种

（A）戒有五种：

一、制限遍净戒（pariyanta pārisuddhi sīla）；

二、无制限遍净戒（apariyanta pārisuddhi sīla）；

三、圆满遍净戒（paripunna pārisuddhi sīla）；

四、无执取遍净戒（aparāmattha pārisuddhi sīla）；

五、安息遍净戒（patippassadhi pārisuddhi sīla）。

（一）在家信徒与沙弥所持的戒是制限遍净戒，因为它有戒条数目的制限。《清净道论》有解释制限遍净戒的戒条数目制限，但《无碍解道注》提到两种制限，即：一、学处制限；二、时间制限。

「学处制限」是指在传统上在家信徒所受的戒条数目，即一、二、三、四、五、八或十戒。沙弥和沙弥尼则受持十戒。

「时间制限」：有些信徒在布施仪式的期间里持戒；有些信徒于逗留在寺院的期间里持戒；有些则持戒一、二或三天，或更多天；有些则在白天或黑夜持戒。

（二）无制限遍净戒：《二分别》的摘要《二本母》列举了两百二十七条比丘戒。在扩大后，这些戒一共有九百十八亿五百零三万六千条。第一次经典结集简要地记录了佛陀为比丘立下的戒律。这些戒的整体是为无制限遍净戒。

（三）致力于证悟的凡夫所持的完满清净戒是为「圆满遍净戒」。其戒在加入僧团时即已非常清净，就好像一粒受到精磨的宝石或细炼而成的黄金。因此它未曾受到邪念污染，以及是阿罗汉果的近因。由此它被称为圆满遍净戒。大护僧长老和他的侄儿护僧长老两人立下了如何持守此戒的模范。

大护僧长老的故事

当戒腊六十（即八十岁）的大护僧长老临终躺在床上时，比丘们问他：「尊者，您已经证悟出世间果位了吗？」

大长老答道：「我还没有证得任何果位。」

其时一位服待长老的年轻比丘向他说：「尊者，住在十二由旬方圆的人都集合到这里来，他们以为尊者就要证入般涅盘了。如果他们知道您死时还是个凡夫，他们将会感到很失望。」

大长老就说：「朋友，我原本想要见未来的弥勒佛，所以并没有修习观禅。若这样会令到许多人失望，你就扶我坐起来，让我以正念修观。」

那年轻比丘扶长老坐起来后就要离去。当他刚走出室外时，大长老就已经证悟阿罗汉果，以及弹指发声要他回来。那年轻比丘回去扶他躺下，过后再把这件事报告给僧团。过后他们向长老说：「尊者，您做了一件很难做的事，竟然能够在临终时证悟。」

大长老答道：「朋友，在临终时证悟阿罗汉果对我来说并非难事。我将告诉你们什么是真正难以办到的事。朋友，自从我加入僧团至今，我不曾看到自己有任何言行是没有正念与明觉的。这种时时刻刻都具备正念与明觉的言行才是真正难以办到的。」

大长老的侄儿也在出家为比丘五十六年之后，跟他一样地证悟阿罗汉果。

（四）不受邪见与渴爱污染的戒是「无执取遍净戒」。这就像帝须长老所持的戒。

帝须长老的故事

有位住在斯里兰卡的居士有两个儿子。在父亲死后，身为大儿子的帝须把所有的遗产让给弟弟，然后出家成为比丘，住在一所森林寺院里修禅。他的弟媳心想：「现在我们拥有全部的遗产是因为舅子出家成了比丘。若有一天他想还俗，我们就得还他一半的财产。而这是未可预料之事。只有他死了我们才能安心。」所以她就收买杀手去杀长老。

黄昏时那些杀手去到森林寺院把长老捉住。帝须长老向他们说他没有什么东西他们会要的。那些杀手就说：「我们不是来抢你的东西，而是（受你弟媳之命）来杀你的。」长老说：「我有清净戒，但还未证悟阿罗汉果。由于我想依靠此清净戒来证悟阿罗汉果，请你们让我修观禅到黎明。」

「我们不能答应你。若你在晚上逃走，我们就必须面对再次捉你的麻烦。」

「我会让你们知道我是如何也逃不掉的。」说后长老就用一块石头打断自己的双膝。

当双膝尽断后，长老说：「现在你们已经看到我的情况。我是无法逃过你们的。我厌恶作为一个还有贪欲的凡夫就死去；我为这感到羞耻。」

在这情况之下，那些杀手才答应让他修禅。长老就依靠他那不受渴爱污染的戒彻夜修禅，在黎明时证悟了阿罗汉果。

一位大长老的故事

有一次有位大长老病得很严重，连举手拿东西吃也不能。他躺在自己的粪尿之中。一位年轻的比丘看到他时说：「噢，生命是多么痛苦的过程！」

大长老说：「朋友，若我现在死去，我肯定会投生天界。对于这点我是毫无疑惑的。但是以破戒[93]来获取天悦就好像还俗一般。我已经决定死得有完整无缺的戒[94]。」

说后他就躺在原地观照名色蕴之苦直到证悟阿罗汉果。

（这位大长老的戒是属于无执取遍净戒。）

（五）已经完全根除烦恼的阿罗汉等[95]之戒是安息遍净戒。

（B）戒有五种：

一、断戒（pahāna sīla）；

二、离戒（veramani sīla）；

三、思戒（cetanā sīla）；

四、律仪戒（samvara sīla）；

五、不犯戒（avitikkama sīla）。

（一）以舍弃杀生等而持守的戒是为断戒。（在此「等」并不只是包括了偷盗、邪淫等恶行，而是包括了一切应舍弃之法。根据论藏的定义，「断」是一组具有舍弃当舍弃之法的作用的善心及其心所。）

（二）以远离杀生等而持守的戒是为离戒。根据论藏的定义，「远离」是一组以离心所为首的善心及其心所。

（三）跟远离杀生等诸心相应的思是为思戒。

（四）防止杀生等恶念污染心而持守的戒为律仪戒。根据论藏的定义，它是一组以念心所为首的善心及其心所。

（五）以不犯杀生等恶行而持守的戒为不犯戒。根据论藏的定义，它是善心及其心所。

（这五种以「断戒」为首的戒在实际上是无分别的。持其中一戒时也同时持守了其它四戒。）

六、什么是污染戒的因素？

七、什么是净化戒的因素？

这两个问题应同时作答。

污染戒是指破损戒，反之不破损戒即是净化戒。

污染戒的因素可能是名闻利养等，或是色欲七小束缚。

更深入的分析：

在七组罪[96]之中，若比丘为了名利等而犯了第一组或最后一组的其中一戒，那么他的戒就好像是剪断布角般地撕破了。

若属于中间组成的戒破损了，那么他的戒就好像布的中间破了个洞般地破裂了。

若两或三个连贯的戒破损了，那么他的戒即是有了斑点污迹，就好像牛身上有不规则的褐、红及其它颜色的斑点。

若戒间隔地破损了，那么他的戒即有了斑纹污迹，就好像牛的身上有不同颜色的斑纹。

因此为了名利等令到戒受到撕破、破裂、斑点污迹和斑纹污迹的破损即是戒的污染。

即使没有上述的破损，戒也可能会受到色欲七小束缚的污染。

佛陀在《增支部‧七集‧大供牺品‧迦努娑泥经》（Jāṇussoni Sutta）中详尽地讲解色欲七小束缚。它们的摘要如下：

  1. 某个沙门或婆罗门声称自己修习不淫的梵行，但是却享受女人为他抚摸、按摩和冲凉。（他喜欢受到女人服侍。）
  2. 他没有与女人性交，也没有享受女人服侍，但是却享受与女人玩笑。
  3. 他喜欢与女人眼对眼相望。
  4. 他喜欢隔墙听女人笑、说话、唱歌或哭泣。
  5. 他喜欢回忆以前如何与女人谈天、说笑与玩乐。
  6. 他喜欢观看在家人享受五欲及受到下人服侍。
  7. 他渴望投生天界，所以在修梵行时他发愿：「以此戒、修行、精进和梵行，愿我投生为有大神力的天神。」

名利等和色欲七小束缚是污染戒的因素。

净化戒的因素是：

  1. 不犯任何戒（学处）。
  2. 每当犯戒后有适当地补救。
  3. 远离色欲七小束缚。
  4. 不生气、怀恨、贬低他人、斗争、妒嫉、吝啬、欺诈、虚伪等。
  5. 培育少欲知足、头陀支等。

这些戒是不受污染的。由于它把人们从作为渴爱的奴隶之中解放出来，它也被称为「无拘束戒」；由于它受到智者称赞，它也被称为「智者所赞戒」；由于它不受渴爱或我见污染，因此也被称为「不执取戒」；由于它有助培育近行定和安止定，因此也被称为「定转戒」。

上述的七个因素，即没撕破、没破裂、没有斑点污迹、没有斑纹污迹、解脱、智者所赞及不受渴爱与邪见污染是有助于净化戒的。只有当戒具足这七个因素时，才能培育近行定与安止定。因此欲培育这两种定的善行者应当认真与努力地确保其戒具足这七个因素。

持戒波罗蜜一章至此完毕。

第三章：出离波罗蜜

在此出离与解脱的涵义相同。解脱有两种，即解脱生死轮回与解脱欲欲，前者是后者之果。只有修习至解脱欲欲之后才能解脱生死轮回。佛陀开示《佛种姓经》是为了解说如何解脱生死轮回；他把三有[97]比喻为监狱。

出离波罗蜜的内涵

根据《行藏注疏》，从论藏的角度来看，出离波罗蜜是在舍离欲欲和三有时生起的善心及其心所。《大义释》中形容了两种欲欲，即事欲（欲乐的目标）与烦恼欲（欲获取欲乐目标的烦恼）。于出离波罗蜜，解脱欲欲是指解脱这两种欲欲。

如何有正念地获得解脱

《大义释》里解释了如何有正念地解脱烦恼欲：

「贪欲！我已经看到你的来源，你源自我的欲贪思惟。我将不会再想要任何欲乐目标。那么，贪欲就不会再生起。」

关于这点，我们必须明白三种邪思惟与三种正思惟。

三种邪思惟是：

一、欲贪思惟，即想象欲乐目标为可喜之物。

二、瞋恨思惟，即想要伤害别人。

三、伤害思惟，即想要折磨别人。

三种正思惟是：

一、出离思惟，即是想要解脱欲欲。

二、无恨思惟，即是以慈心对待别人。

三、无害思惟，即是以悲心对待别人。

在深入地检验之下，烦恼欲的来源是属三邪思惟之一的欲贪思惟。只要还想获取欲乐目标，贪欲即会不断地增长，以及不可能解脱烦恼欲。只有不再想获取欲乐目标时，贪欲才不会再生起，而获得解脱。因此，我们应该保持正念以解脱烦恼欲。解脱欲欲就会导向脱离生死轮回，同样地，致力于解脱贪欲即导致解脱事欲。

关于出离波罗蜜的相、作用、现起、近因等，我们在「杂集」中已经讨论过。

出离与比丘生活之间的关系

《行藏注疏》为出离所立下的定义是：“ nekkhammam pabbajja-mūlakam.”这定义有两种解释，即「比丘生活是出离的因」与「出离是成为比丘的因」。第一种解释符合《大生本生经》的故事。大生王先有了袈裟、钵等资具，然后在没有通知皇后、妃子与大臣的情形之下，悄悄地走上皇宫的顶楼使自己成为沙门，过后他才宣布出家。在这事件里，大生菩萨先成为沙门，然后才出家。因此可说比丘生活是因，而出离是果。

第二种解释符合须弥陀隐士、护象兄弟等的故事。须弥陀先出家，然后在到达如法山帝释天王为他准备的住所里成为沙门。同样地，护象兄弟也先出家，然后在不管父母与全国大臣的哀求之下，他们成为了沙门。因此，可以说须弥陀和护象兄弟等出家是因，而成为沙门是果。

《行藏注疏》所给的说明是根据第一种解释。（这在上册「杂集」一章里有更深入的讨论。）虽然须弥陀与护象兄弟等先出家，然后成为沙门，但是他们如此做是因为他们想要沙门的生活。因此虽然出离先发生，但是却可说随之而来的比丘生活是真正的原因。（譬如为了建屋子，人们先斩木材。虽然斩木材比建屋先发生，但是斩木材的本意是为了建屋子。所以应说欲建屋是因，斩木材是果。）

五种森林住宿

《律藏‧附随篇》与《头陀支品‧优婆离问经》有解说五种森林住宿：

  1. 出自愚痴地住在森林，并不知道住在森林的益处与理由。
  2. 心怀着「若我住在森林，人们就会乐于支助我这个森林隐士」的邪恶念头而住在森林。
  3. 由于精神不正常而住在森林。
  4. 由于是佛陀与有德者所称赞的修行而住在森林。
  5. 由于具备少欲知足等美德而住在森林。

只有最后两种森林住宿是值得称赞的。

出离波罗蜜重要的并不是人们住在何处，因为无论在何处烦恼欲都是可能生起的。每当烦恼生起时，我们都应该即刻去除它，莫让它继续滋长。如此地解脱烦恼欲是出离之相。

至于解脱事欲的例子则有须弥陀隐士与护象兄弟等，他们出离远至喜玛拉雅山。因此，有人可能会问想要（解脱事欲）成就出离波罗蜜的人是否一定要远离俗世至喜玛拉雅山。若修行者有能力，或有心，或在环境允许之下，他是应如此做的。在有关出离的《本生经》里，多数时候菩萨与弟子们远走至喜玛拉雅山。他们如此做是因为情况适合他们。

根据《摩伽天本生经》（Maghadeva Jātaka）与《尼弥王本生经》（Nimi Jātaka），从摩伽天王开始至尼弥王之间连续不断的八万四千位国王都是在第一根头发变白后即出家。然而他们之中没有一个是去到喜玛拉雅山的。他们只是住在弥体罗首都附近的皇家芒果园里。经中记载，由于精进修禅，他们都证得了禅那，以及死后都投生到梵天界。这些故事明显地指出虽然没有远走至喜玛拉雅山，但只是离开令烦恼欲滋长的住处已足于成就出离波罗蜜。那八万四千位国王已彻底地舍弃了豪华的皇宫，而得以住在芒果园里成就出离波罗蜜。

因此任何人只要能够彻底地舍弃烦恼欲滋长之处，以及住在无此烦恼的适当地方，他就能够成就出离波罗蜜。

出离有两种

菩萨的出离有两种：

一、年轻与单身时出家；

二、年老与婚后出家。

须弥陀隐士与护象兄弟等出家是为了脱离事欲，即豪华的家。虽然《本生经》中把他们视为欲成就出离波罗蜜者的模范，但是他们其时还年轻，而且又是单身。虽然他们拥有许多可供取乐的事物（指事欲），但却可说他们与事欲之间的束缚还不是很强。只有已有妻儿家庭的年长者才是紧紧地受缚于事欲。由此可说年长已婚者出家的难度比年轻人来得更高。但有些人可能会说德米亚王子在年仅十六岁未婚时出家是真正极难之事。可是他所面对的困难并不是事欲的束缚，而是如何假装全身瘫痪、耳聋与哑吧以达到出家的目的。因此，虽然他在出家前必须面对许多困难，但是在真正出家时，他并没有面对多少阻难，因为他只有非常少的事欲束缚。

《殊胜义注》在出离波罗蜜一章中详细地描述当菩萨生为欢喜王子、护象王子、铁屋王子等时如何成就出离波罗蜜。那注释把小须陀须摩王所修的出离波罗蜜列为究竟波罗蜜。

欢喜王子、铁屋王子、护象王子与德米亚王子出家时都还很年轻。大生王出家的难度比他们更高，因为他比较年老，而且又是已婚的人。他在皇后、妃子与大臣们毫不知情之下成为沙门。只有在出家时他才面对皇后与随从哀求的难题。他们根本没有想到他会出家，也没有作出认为他会出家的反应。

摩伽天王等八万四千位国王则公开宣布自己想要出家的意愿。虽然在家人的哀求之下，他们也不肯降服，而坚决地出家。但是他们并没去到很远的地方，而是住在皇宫附近自己的芒果园里。

与他们相反的，小须陀须摩王看到头上白发而激起悚惧后，宣布了想要出家的念头。虽然他的皇后、父母与市民们都痛哭哀求他打消出家的计划，他依然对他们的哀求保持平舍与不受动摇，再远走至喜玛拉雅山。因此，小须陀须摩王出离的难度比起摩伽天王等来得更高许多。所以论师形容小须陀须摩王所修的出离波罗蜜为究竟波罗蜜。

出离波罗蜜一章至此完毕。

第四章：智慧波罗蜜

《论藏‧分别论》的「智分别」一章里提及三种智慧：

一、思所成慧（cintamaya-paññā）；

二、闻所成慧（sutamaya-paññā）；

三、修所成慧（bhāvanāmaya-paññā）。

（一）各种不同的智慧，无论是低劣或圣洁的，包括手艺与专业知识，只要是自己通过思考得来，而不是从他人之处听来的，即称为「思所成慧」。

这种智能不只是世俗的知识而已，也包括佛法。因此它包含了世俗的木工、耕种等知识，也包含了布施、持戒、止观禅等佛学知识。若愿意的话，甚至可以把佛陀的一切知智视为思所成慧，因为悉达多太子是自己思惟出修习一切知智之道，而不是从他人之处听来的。

然而，作为菩萨所修习的第四个波罗蜜的智慧，应该只是包括了道果智与一切知智之前的智慧。在此并没有关系到菩萨在最后一世所证悟的智慧。在直到最后一世之前，菩萨所修的智能波罗蜜只是到达观智的行舍智的第一部份。后面部份的行舍智将会直接导向道智。所以在最后一世之前菩萨并不会尝试去跨越第一部份，因为若他如此做，他就会证悟道果而成为圣者，以及证入涅盘。这样他就不能成佛。因此我们应注意到菩萨所修的智慧波罗蜜只到行舍智的第一部份而已。

（二）从别人讲解中听来的智慧是闻所成慧。跟思所成慧一样，这种智慧的范围也是很广泛的。这两者之间的差别只在于第一种是自己思考而得的智慧，而第二种则是从他人之处听来的智慧。

（三）在体验到禅那、观智或道果时所获得智慧是修所成慧。

《论藏‧分别论》在「智分别」一章中列出智慧有一种、二种等，乃至十种。

然而这些智慧的组别都可被归纳在上述三种智慧之内。例如《分别论》在列举了闻、思与修所成慧三种智慧之后，再列举了施所成慧、戒所成慧与修所成慧。施所成慧是布施造成的智慧。与布施相应的思有三种，即布施之前、布施时与布施之后所生起的思。与这些思相应的智慧即是施所成慧。同样地，在持戒之前、当时与之后生起的智慧即是戒所成慧。

若施所成慧与戒所成慧是自己从思考中推理出来的，它们即是思所成慧；若是从他人之处听来的，它们即是闻所成慧。其它智能的种类也可同样地被归纳在闻、思与修所成慧三种慧之下。

《佛种姓经》中提及的「向智者学习以成就智慧波罗蜜」已清楚地显示佛陀把闻所成慧视为基本的智慧。这是因为还没具备这种基本智慧的世人是无法自己想出什么道理来的。他们必须先听智者讲解而从中学习。因此佛陀说在还未具备基本智慧之前，欲修智能波罗蜜者应先向智者学习。

简而言之，在培育思所成慧之前应先获得闻所成慧。

《殊胜义注》等注疏描述了菩萨许多世成就智能波罗蜜的生平，例如比豆梨、大典尊、锄贤人、阿罗迦、菩提沙门与大药等。在这几世里，菩萨早已具备了基本智慧，也拥有思所成慧。由于他的基本智慧已经非常高，他在那几世里已不再需要刻意去获取闻所成慧。

四种智者

在《增支部四集》里有提及四种智者：

  1. 思智者；
  2. 闻智者；
  3. 注释智者；
  4. 应辩智者。

（一）有能力自己思考某项事情的人是思智者。作诗来歌颂值得称赞的人是属于这种人的范围。因此，思智者是凭着自己的思考力作诗之人。

（二）把听闻得知的写成诗的人是闻智者。

（三）他不是凭着自己的思考力，也不是从别人之处听来，而是以自己已知的有关知识来解释某个难题；这种人被称为注释智者，他根据所提出的题目写诗。

（四）他不需要自己推理，不需要从他人之处听来，不需参考已知的，而有能力即刻深入所举出的题目；这种人被称为应辩智者。（就好像佛陀时代的婆耆舍长老。）

智慧的本质

智慧是一个个别的心所，是究竟法之一。在《法聚论》里，智慧有慧根、慧、智等不同的名称，因为提供每一个项目应讲的细节是《阿毗达摩论》的特征。

智慧的主要名称是由慧与根组成的「慧根」。

它称为慧是因为它有助于了解四圣谛或无常、苦、无我三相的各方面。

它称为根是因为它能够克服无明与愚痴，或因它主宰了解实相的作用。慧的相是带来光明，就好像光一出现即能驱除暗室的黑暗；同样地，当慧一出现时，它能即刻去除令我们盲目的无明，使到我们能够看清事实。因此佛陀说：「没有其它的光明可以比得上慧。」

慧的另一个相是能够分辨所觉知的事物，就好像明医能够分辨什么食物适合病人，以及什么食物不适合病人；同样地，当慧生起时，它令人能够分辨善恶。

慧有透入地如实知见的相，它就好像高明的射手所射出的箭，毫无差误地射进目标里。

对于智慧的这个相，有个要点需要注意的是：真正的智慧是对诸法如实知见，这是无可指责的智能。所以在《法聚论》里，慧心所被列入美心所之内。

关于《八集‧苏拉莎本生经》中苏拉莎的智慧，人们可能会有所置疑。在波罗奈国，有一个名叫苏拉莎的妓女救了一个快要被处决的强盗苏达迦。过后苏拉莎嫁了给他，跟他一起生活。但贪图她的珠宝的苏达迦说动她戴上值十万个钱币的首饰，再和他一起去山顶。来到山顶时，他就叫她把首饰脱下来，准备把她杀掉。那时苏拉莎心想：「他肯定是要杀死我的。我必须先施计把他杀死。」所以她就假装向他哀求说：「亲爱的，即使你就快要杀死我，我依然是爱你的。请你在我临死前让我在你前后左右四方向你顶礼。」他没料到她会有计谋，所以就答应了。当时他就站在悬崖边，而她在他的左右与前面向他顶礼之后，在来到他的背后时就尽全力把他推下悬崖，把他杀死。

当时菩萨生为住在那山上的天神，见到这情形之后，他说：「并非在一切情形里的智者都是男人，女人也可以是聪明与有远见的。」

有些人觉得身为天神的菩萨称赞苏拉莎为智者不知是否可算是恰当，因为她的动机是要杀死那强盗，属于杀生恶业，而不可能与慧心所相应。

在解答这一点时，有些人说苏拉莎的知识并非真正的智能。在三种智之中，即想智、识智与慧智，苏拉莎的智只是属于识智，即是说那是想象得来的智。在此所说的智是指这种知识。

又有些人则曲解地说在邪见与正见两者之中，苏拉莎所拥有的是邪见，而菩萨所说的慧是指其邪见，并非称赞她的慧根，因此与《阿毗达摩论》是没有冲突的。

但是这些把识与邪见视为慧的答案是与《阿毗达摩论》的原则相对的，因此是完全错了。

苏拉莎知道自己可以施计打败强盗是属于真正的知识，因此是智能。我们不置疑真正的智慧是否可以知道涉及恶行的事情。举个例子来说，很详细地知道某种酒有多少酒精、价钱多少，以及喝了会有什么后果是无可指责的。只有在人们开始想要喝酒时，它才算是恶的。

同样地，我们可以透彻地去研究世上的一切见解与信仰，去分辨何为正确有理，以及何为错误的。这样地研究与如实了解它们为善或恶是没有错的。只有在把邪见当作正见时才是错的。

所以在苏拉莎的事件里，知道「我可以施计打败他」是一种正确的知识，是以智能得知的，是无可指责的。但自她决定以计谋来杀死丈夫的那一刻开始，她的作为已变成邪恶与当受指责。菩萨称赞她为智者是指她在杀丈夫之前所具有的正确知识。

所以我们应当清楚地分辨，知道何为恶与造恶是两回事。若某人坚持知道何为恶并非真正的智慧，那么他也已犯了一个错误，即把一切知的佛陀视为不能免除指责的。

以他的至上智慧，佛陀能够知道一切事物，包括一切善与恶的，由此他名为一切知者。若真正的智慧是不涉及恶事的，那么佛陀就不会知道什么是恶事。事实上，佛陀的智慧是非常广泛与无边的，因此名为一切知。

简而言之，佛陀对一切善恶是无所不知的。但是由于他已根除了一切潜伏的烦恼，他是绝不会想要造恶的，更别说是付诸行动。在省思佛陀已知一切恶、已舍弃一切恶，以及远离一切恶之后，我们应培育对佛陀的信心。

再者，我们应该研究《大药本生经》。在那故事里，小梵与王和他的属国派兵围攻韦提河王的京城。其时大药智者是韦提河王的左右手。他为了守城而设下许多计谋误导敌军，令到敌军士气动摇，最终彻底溃退。若我们认为大药所采用的诱敌计谋是属于不善，因此不算是智慧，那么菩萨就没有机会去成就智慧波罗蜜。事实上，大药所采用的一切计谋皆是出自菩萨的智慧。因此佛陀特地提出大药的故事作为菩萨成就智慧波罗蜜的例子。

考虑了上面所说的，我们应知道天神称赞苏拉莎为智者是因为她是真正有智慧的人。

智慧的种类

《殊胜义注》等注疏对智慧所下的定义是导向完全了解或完全了解四圣谛与（无常、苦、无我）三相的智慧；这是最高层次的智能（胜慧）。除此之外也有一些较低层次的智能。

《分别论注》（即《迷惑冰消》）在解说思所成慧和闻所成慧时说及关于谋生的业处与工巧的智慧。业处与工巧两者的智慧又可分为高低两种。木工是低等业处的例子，耕种和经商则是高等业处的例子。织草席、织布等是属于低等的工巧；写作、会计等是属于高等的工巧。

它们的差别主要在于业处是不需要经过特别训练，而工巧则是需要经过特别训练才得来的谋生技术。当涉及特别的口才训练时则称为「明处」。

当我们分别「大火」或「小火」时，我们不是根据燃料的种类，而是根据燃料的数量来分辨。在智慧这方面也是如此，当把它分别为「强与弱」或「深奥与肤浅」时，我们不是根据知道什么，而是根据知道多少来分辨。我们不应只视注释里提及的高等智慧为智慧，而应把较低等的智慧也包括在内。

因此欲修习智能波罗蜜的人应该不分高低地向智者学习。所以《佛种姓经》里说：「不断地向智者学习以成就智能波罗蜜……。」

七个培育智慧的方法

注释《分别论》的《迷惑冰消》的「四念处」一章中举出了七个培育智慧的方法。

（一）经常不断地问智者。

（二）保持身体与身外物清洁。（对于身体的清洁，头发、指甲与胡须不可太长，也不应满身臭汗与污秽。对于身外物的清洁，衣服不可臭秽、住所应该清洁。当身体和身外物不干净时，所生的智慧就好像在混浊灯油中的肮脏灯蕊，所燃放之灯火也是不明的。若要有如明灯之光一样清净的智慧，我们应保持身体与身外物清洁。

（三）保持诸根平衡。（五根支配众生的心识与心所。若信根过强，其它四根就会较弱，结果精进根不能执行支助奋斗的作用；念根不能执行对目标保持醒觉的作用；定根不能防止散乱；慧根也不能观照。当信根过强时，我们应省思有缓和信根作用之法，或避免省思有增强信根作用之法，以便缓和过强的信根，直到与其它诸根平衡。

若精进根过强，信根就不能执行其作用，其它诸根也不能执行各自的作用。我们应培育轻安或定来平衡过强的精进根。对于其它诸根的情形也是如此。）

智者尤为称赞的是平衡信与慧，以及平衡定与精进。若某人信强慧弱时，他就会盲信不值得信之人。（由于慧弱，他分辨不出谁值得恭敬，把假的佛法僧当作是真的，令到他的虔诚白费了。）对假佛或假法的信仰并非真正的信，而只是邪胜解。

若某人慧强信弱，他就会错失正道而走上误人的狡猾之道。要把这种人引回正途就好像要治好服错药的病人一般地困难。譬如布施有两种，即思施与物施。思想狡猾的人可能会认为只有思而非物会在未来带来福报，因此，不需要以东西来做布施，思施已是足够的了。这种人没有做到布施的善业，而由于狡猾的思想，死后他将会投生在恶趣。

只有在信与慧平衡时，人们才会对可信之人有正确的信心。而且在没有狡猾的思想干扰之下，他们能够种下许多善业。

精进也应该和定平衡。若精进弱而定强，它可能引致懈怠、心不活跃。人们会把这昏沉之心当成好的定力。

当精进强而定弱时，心就会烦躁激动、不能平稳。受到掉举吞噬的人可能会乱想：「若修行法门不能带来预期的成果，我将舍掉它与改修其它法门。」

当精进与定平衡时，懈怠和掉举就不会产生。这两者的平衡使到禅修者迅速地证得禅那或安止定。

然而念是不可能过多的，有的只是不足。经典把它比喻为盐，是煮一切菜肴的必要成份。它也像是治理一切国家大事的首相。因此在尽力保持最高的正念时，应善于平衡信根与慧根，以及平衡精进根与定根，任何一个过多都是无益的。关于这点，乌佛尊者在其所著的《大念处依止》一书中这么说：

信过多导致过度热忱，

慧过多导致狡猾，

精进过多导致掉举，

定过多导致昏沉，

但绝不会有过多的念。

（四）远离无知的人。（无知之人是指没有观照五蕴、六处等诸法的智慧之人。）

（五）亲近智者。（智者是指体证了生灭随观智五十个相之人。若欲知生灭随观智五十个相的细节，可参阅《无碍解道》。）

关于第四和五项，论师只提及最高层次的智能（胜慧）。在第四项里，无知之人是指没有观照五蕴、六处等法的智慧之人。反之，能观照这些法之人肯定是有大智慧之人。但有些人虽然没有观照这些微妙法的智慧，却懂得一般的修行，如：「这种布施是适合的，那种布施是不适合的。应该如此持戒，不应那样持戒。」他们也懂得世俗生活的事情：「这么做会令人长寿，那样做会令人短命。」我们是不能说这种人是完全没有智慧的，而也应该亲近他们。

在第五项里，智者的定义是体证了生灭随观智五十个相之人。论师这么说时只是针对修观禅已经很有成就之人的胜慧。

但关于求知，佛陀在《佛种姓经》里说：「就好像比丘在托钵时毫无分别心地逐户去托，求学之人应该不理社会地位或教育程度地向一切有能力解答问题的人请教。」因此求学之人应该只避开完全无智之人，而请教一切能够增加其知识之人。

简而言之，我们应该只远离完全无能解答任何问题之人。而只要某人能够提供我们些少的知识，我们都应该亲近他。

根据《佛种姓经》，在求知时，我们应该向智者发问及听他解说以培育闻所成慧。过后，若对某一点不清楚，我们应该省察与思考它，以培育思所成慧。

在《增支部‧三集‧大品‧伽罗摩经》（Aṅguttara Nikāya, Tikanipāta, Mahāvagga, Kalama Sutta）里，伽罗摩人告诉佛陀有许多宗教导师来到他们的村子，而所有的导师皆只称颂自己的教理，以及贬低和批评他人的教法，所以他们感到很迷惑，不知应该听从那一个教法是好。佛陀给他们回答的摘要是：「在适当地思考之后，若你发现其教法是无误的，那么就可接受它。」

这部经显示了我们应先听闻导师说法以获取闻所成慧，然后再以思所成慧来分辨何者是无误的教法。

再者，在《初本生‧十集‧大护法本生经》里，当德迦尸罗（Takkasila）的大导师亲自到护法的家乡去探索为何那村子里的人民都不会早死时，大护法村长（后来的净饭王）向他说：「对一切来此说法之人，我们都听其说法。听后我们都会思考其教法。对于无德者所教的，我们舍弃而不理它。我们只信受有德者所教之法；对其教法我们感到欢喜，也会依法实行。因此在这村子里，不会有年轻人在寿终前早死。」

这部《本生经》清楚地显示了人们是先获取闻所成慧，然后只接受思所成慧印证无误的教法。

「亲近智者」并不是指只是与智者日夜相处，而是指向智者学习与获取他们的智识。

《吉祥经》中所说的「远离愚者」并不是指不跟愚者交往。我们甚至可跟愚者住在一起，以引导他走上正途。在这种情况之下，我们并没有违反《吉祥经》中的劝告。其中一个例子即是佛陀逗留在乌鲁维拉园（Uruvela）里跟一群持有邪见的拜火外道相处，以助他们舍弃邪道。

因此只有在信受与实践愚者的教法时，我们才算是亲近愚者。同样地，亲近智者并非只是与他们相处，只有从他们那里学习到某些知识之后，我们才可算是有亲近智者。

（六）省察含有深奥智慧之法。（在此智慧就好像是燃烧一切大小可燃物之火。火的大小是根据所烧之物的数量。同样地，智慧知道一切可知之法。智慧是肤浅还是深奥是根据所知之法是肤浅或深奥。含有深奥智慧之法包括了五蕴、六处等。深奥智慧指体证这些深奥之法而生起的智慧。深奥智慧的数目跟深奥之法的数目一样多。省察这一切深奥之法会增长智慧。）

（七）倾向于培育智慧。（在行、立、坐、卧四种姿势里，我们都应倾向于培育智慧。这种心态是增长智能的其中一个原因。）

七个培育智慧的方法之摘要：

一、问了再问；

二、保持清洁；

三、平衡五根；

四、远离愚者；

五、亲近智者；

六、省察深奥之法；

七、倾向于培育智慧。

智慧的素质

在（心与心所）执行各种作用的当下，如果智慧占了最显著的地位，它即名为观增上缘，是四个增上缘之一。

在二十二根里，有四根是属于智慧的，它们是：

  1. 三十九个世间智相应心里的慧心所。（世间智相应心的慧心所是为慧根。）
  2. 与须陀洹道心相应的慧心所，名为未知当知根。
  3. 与阿罗汉果心相应的慧心所，名为具最终知根。
  4. 与须陀洹道心和阿罗汉果心之间的六个出世间心相应的慧心所，名为最终知根。

智慧波罗蜜只涉及世间心，因此它包括在三十九个世间智相应心[98]中的十三个智相应善心之内。

[无记唯作心只是阿罗汉才有的，因此跟还是凡夫的菩萨无关。果报心（也作异熟心）是由于过去的业力而自动生起。因此与这两种心识相应的智慧并不算是智慧波罗蜜。]在成就智慧波罗蜜时，菩萨只是专注于修习世间智能至最高层次。

在三十七菩提分里的五根，其中一个是慧根。这慧根有两种，即世间与出世间。出世间慧根并不包括在菩萨所修习的智慧波罗蜜之内。只有在证悟道果之前，与世间善心相应的智慧才是菩萨所修习的智慧波罗蜜。

同样地，在三十七菩提分里，还有其它四个属于智能，却有不同名称的菩提分。它们是五力里的慧力、四神足里的观神足、七觉支里的择法觉支、八正道里的正见。

跟慧根一样，这些有不同名称的智慧也有两种，即世间与出世间。与出世间心相应的慧并不包括在菩萨所修习的智慧波罗蜜之内。只有在证悟道果之前，与世间善心相应的智慧才是菩萨所修习的智慧波罗蜜。

在省察智慧的这些特别素质之后，愿你能够修习智慧波罗蜜至最高层次。

智慧波罗蜜一章至此完毕。

第五章：精进波罗蜜

菩萨的精进力

关于精进波罗蜜，经典举出雄狮的例子。牠的本性是无论是捕捉兔子或大象，牠都会付出最大的努力。牠不会因为兔子是小动物而付出较少的努力，也不会因为大象的体积大而付出较多的努力。在这两件事里，牠都付出同等的努力。

跟雄狮的态度一样，当菩萨在修习精进波罗蜜时，他不会因为事小而付出较少的精进力，也不会因为事大而付出较多的精进力，无论任务大小他时刻都付出同等最高的精进力。

佛陀对过去世精进的深刻印象

由于在过去世身为菩萨时，他已培育了对一切大小事情付出同等精进力的习惯，当他最终成佛之后，每次说法时也付出同等的精进力。他不会在只向一个人说法时减低付出的精进力而随便说说就算，也不会在向群众说法时付出较多的精进力。在这两种情形之下，他都付出同等的精进力。

佛陀拥有不可思议的大威神力，在一般说话之下，他的声音已足以同等地让一切听众听到。若只有一个人听他说法，就只有那个人听到；当有许多人听他说法时，无论远近的每一个人都能清楚地听到。（当舍利弗尊者开示《平等心经》时，由于听众非常多，他正常的声音不能令每个人都听到，所以他必须运用神变通之力令他们都能听到，也就是说他必须运用「神通扩音机」。然而佛陀却不需要依靠神通即能让每个听众都可听到。）

每尊佛在过去世身为菩萨时，每世都会修习精进波罗蜜。除此之外，在将要开悟的最后一世里，在出家后他会至少修苦行七天。过后，在将快开悟时，他会坐在菩提树下的金刚座上，下决心奋斗，想：「且让我剩下皮，且让我剩下腱，且让我剩下骨头，且让我的血肉干枯。除非能证悟一切知智，否则我绝不从此座起身。」

通过精进，他培育了大金刚观智，令他首先觉悟了缘起，再得以观照一切名色法的无常、苦、无我三相。

精进与智慧都是属于心所。慧心所只能与美心相应，然而属于杂心所的精进能与善、恶或无记心相应。所以精进可以是善、恶或无记。善的精进是正精进。反之，具有邪恶动机的精进是邪精进。只有正精进才是修精进波罗蜜时应培育的。

四正勤

正精进也名为正勤，其意义是相同的。佛陀在《论藏‧分别论》里解说正勤时提及四种正勤，即：

  1. 致力于防止未生之恶生起。
  2. 致力于断除已生之恶。（事实上已生之恶是除不去的。过去的恶已生起又消失，早已不复存在；不存在的东西是除不去的。在此应理解的是我们应致力于防止造下相同的恶。）
  3. 致力于激起未生之善。
  4. 致力保持及提升已生之善。（在此应当理解的是我们应不断地致力于实践相同的善事。）

培育精进的十一个因素

《念处分别注》和《大念处经注》述及培育精进的十一个因素：

（一）省察恶趣的危险：若有人如此省察：「若疏于修行，我可能会投生到恶趣。在四恶趣之中，若投生到地狱里，我将会遭受残酷的折磨而感到极度痛苦；若投生为畜生，我就会遭受到人类的虐待；若投生到饿鬼界，我就会（在许多大劫里）长期遭受饥饿的折磨；若投生为阿修罗，我将拥有六十或八十腕尺的巨大身体，但却只剩下皮包骨，受尽炽热、严寒与风吹的痛苦。在这其中的任何一个轮回里，我都不会有机会培育四正勤。今生是修行的唯一机会。」那么，他的精进力就会增长。

（二）明了培育精进的益处：若有人能够省察培育精进的益处，想：「懒惰的人是不会有机会脱离生死轮回及证悟出世间道果的。只有精进的人才能证悟出世间道果。精进的益处是能证难以证得的道果。」那么，他的精进力就会增长。

（三）省察进发之道：若有人如此省察：「一切佛、辟支佛与声闻弟子都是修习精进道而达到目标的。精进是圣者所行的直路。怠惰的人不能走这条路，只有精进的人才能走这条路。」那么，他的精进力就会增长。

（四）恭敬信徒所供养的食物：这是特别对比丘有关系的因素。若他们感激供养食物的信徒，想：「这些信徒并不是我的亲戚。他们并非依靠我维生而供养我食物。他们这么做是因为供养僧团会有极大的功德。佛陀并不允许我们不经心地吃，或懒散地过活。他允许我们吃，以便我们能够修习佛法、解脱轮回。这食物并不是提供给懒人的，只有精进的人才有资格吃它。」那么，他们的精进力就会增长。

（五）省察遗产的圣洁性：若有人如此省察：「佛陀所遗留下来给弟子们的功德宝藏之遗产有七种，即信、戒、多闻、舍离、智慧、惭与愧。懒人并没有资格接受佛陀的遗产。就好像被父母断绝关系的坏孩子是不能接受父母的遗产，同样地，懒人也没有资格接受佛陀遗下来的「功德宝藏」。只有精进的人才有资格接受它。」那么，他的精进力就会增长。

（六）省察师尊（佛陀）的圣洁性：若有人如此省察：「我的师尊（佛陀）是多么的圣洁，以致当他入母胎（菩萨的最后一世）、出家、开悟、初转法轮、在舍卫城显现双神通以击败外道、自三十三天下去僧迦舍城、舍弃命行，以及进入般涅盘时，一万个世界都在震动。身为如此圣洁的佛陀之子女，我怎么能够疏懒于修习他的教法呢？」那么，他的精进力就会增长。

（七）省察传承的圣洁性：若有人如此省察：「我的传承不是低贱的，我是高级与清净的大选出王的后代，是罗候罗的兄弟，罗候罗是净饭王与摩耶夫人的孙子，是佛陀的儿子。由于我已加入而成为释迦传承弟子，他和我即是兄弟。由于我的传承是如此圣洁，我不应该懒散地过活，而应该精进地修习圣法。」那么，他的精进力就会增长。

（八）省察梵行同伴的圣洁性：若有人如此省察：「我梵行中的同伴，包括舍利弗尊者、目犍连尊者，以及八十大弟子都修习圣法而证悟了出世间道果。我应该跟随这些梵行同伴的作法去修。」那么，他的精进力就会增长。

（九）远离怠惰之人：远离怠惰的人将会使到我们的精进力增长。怠惰之人是那些已经放弃修身语意善业的人，他们时常有如刚吃饱的蟒蛇一般地昏睡。

（十）亲近精进之人：亲近精进与全心全意地执行任务之人将会令到我们的精进力增长。

专精之人时常都有决心与精进地执行任务，直到成功为止（若没有成功的话，就努力到死去）。没有责任感的人在还未开始做事时已在犹豫，想：「不知我能否成功？」在办事时，若不能轻易地达到目标，他就会退缩，想：「即使我继续做下去也是不会成功的。」因此就不再继续奋斗。

（十一）倾向于在一切四种姿势里都培育精进：若有人倾向于在卧、坐、立、行四种姿势里都培育精进，那么，他的精进力就会增长。

以上是培育精进的十一个因素。

精进的主要来源

精进的主要来源是悚惧感。悚惧感一共有三种：

  1. 心困扰悚惧；
  2. 愧悚惧；
  3. 智悚惧。

（一）心中对大象、老虎、武器等生起的恐惧与困扰是为「心困扰悚惧」。从《阿毗达摩论》的角度来说，它是瞋心所。由微弱的瞋而生起恐惧；由强烈的瞋而生起攻击性。

（二）害怕造恶是为「愧悚惧」，这是一个美心所。

（三）由于省察因果而生起的恐惧为「智悚惧」。这是有德者对生死轮回的恐惧。在经典里，智悚惧也被指为与愧相应的智慧。

（若把「法悚惧」也包括在内，那么就一共有四种悚惧。法悚惧是阿罗汉看到有为法之危害时，与悚惧相应的智慧。）

在这些悚惧里，只有智悚惧才是精进的真正主要来源。当某人以智慧看到生死轮回的危险而感到悚惧时，他肯定会为解脱这些危险而奋斗。若没有这种智慧，人们将不可能为解脱而奋斗。

即使在日常的世俗生活里，学生也会对贫穷感到悚惧而勤奋地读书，省思：「若没有受到好的教育，长大时我将会贫穷。」而其它没有这种悚惧感之人将不会努力学习。

同样地，由于对贫穷的悚惧，工人就会努力工作以获得生活的必需品。反之，没有考虑到将来的人就会继续疏懒地过活。从这一点我们可以猜测到只有智悚惧才会导致精进力增长。但这只是指增长属于波罗蜜的精进。在前文已有述及两种精进，即正精进和邪精进。邪精进的来源也是悚惧感，但这种悚惧感是心困扰悚惧而非智悚惧。

有些急需钱用的穷人会去偷盗，他们没有如理作意。这即是一个由不善的心困扰悚惧引生邪精进的例子。没有正确心态的心就会以邪精进防止危难。但心态正确的人决不会造恶，而时常努力向善。

所以，虽然悚惧感是精进的主要来源，但心态才是决定正或邪精进的因素。邪精进并不属于波罗蜜，只有无可指责的正精进才算波罗蜜。

当我们考虑到四正勤时，我们可能会觉得只有行善的精进才算是波罗蜜。但有些精进并不涉及行善，也不是邪精进或会造恶业，这种精进也可能是属于精进波罗蜜的。

其中一个例子是注释里提到的大生王子的超凡精进波罗蜜。当时生为大生王子的菩萨在大海洋里奋力游了七天七夜（他所乘的船已沉入海里）。他的精进力并非为了行善，或布施，或持戒，或修禅而激起的。它也没有涉及贪、瞋、痴，所以它是无可指责的精进力。大生王子无可指责与非恶的超凡精进力被视为属于精进波罗蜜。

当他所乘的船快要沉时，船上的七百人都绝望地伤心哭泣，根本没有尝试去脱困。但是与众不同的大生王子却心想：「在面对危难时恐惧地伤心与哭泣并非智者所为，智者应该奋力自救。像我这么有智慧的人应该奋力游至安全之地。」以这决心，他毫不恐慌而充满勇气地尝试游上岸。由于其心是圣洁的，所以他这一举动是值得称颂的，而他的精进力也是非常值得称颂的。

菩萨在每一世里都勇敢与毫不退缩地做当做之事。别说生为人，即使他生为牛时也会如此做。当时菩萨是一只名为阿黑的牛，由于对养牠的女主人感恩，牠拖了五百车的货物越过一片大沼泽。

即使生为动物，菩萨也不会疏于培育精进波罗蜜。所以当他生为人时，精进的倾向依然存在。当他生为枯沙王（King Kusa）时，他几经辛苦地才赢回巴峇娃帝公主的芳心（在之前她基于他的丑恶外貌而离开了他）。这些都是菩萨坚定的精进力及勇于面对困难的例子。这种欲培育精进的倾向生生世世都常存在菩萨的内心里。

大药的生平

经典把大药（Mahosadha）的生平列为成就智慧波罗蜜的例子。但在那一生里，菩萨也修习精进波罗蜜。在整体上，大药以智能作为执行各种任务的主导，但当他决定如何实行后，他即会以持续不断的精进力去完成它。虽然大药的精进力并非用于布施、持戒或禅修，但由于他是为了别人的幸福着想而做，所以应是属于精进波罗蜜。

大药的精进

有些人可能会问有些大药所做的事不是导致其它人受苦吗？例如，当小梵与王带领十八支无敌军围攻弥帝罗城时，大药运用计谋彻底击溃了他们，为小梵与王及他的军队带来许多痛苦。难道大药令到敌军痛苦是不应受到指责的吗？

对于这疑问的答案是：举惊吓一条将要捕捉一只青蛙的蛇来说，有些人认为这么做是错的，因为那只青蛙虽然得以脱离危险，但是那条蛇却得饿肚子。佛陀说在这种情况之下，思是决定性的因素。若某人吓跑那条蛇是为了使牠饿肚子，那即是错的。反之，若他如此做只是为了帮助那只青蛙脱离危险，而没有想到要令那条蛇饿肚子，那么是无可指责的。

再者，在《弥陵陀问经》里，弥陵陀王问那先尊者道：「尊者，难道佛陀不是早已事先知道若让提婆达多成为比丘的话，他就会造成僧团分裂？若早已知道，为何佛陀还是让他加入僧团？若他没有加入僧团，他就不可能导致僧团分裂。」

那先尊者答道：「噢，国王，佛陀是真的预先知道提婆达多会导致僧团分裂，但佛陀也知道若不让提婆达多加入僧团的话，他将会犯下持有『定邪见』等恶业，由此他须遭受的痛苦将比分裂僧团的后果更糟。分裂僧团无疑是会使他投生地狱，但在地狱受苦依然是有时限的。然而，若他没得加入僧团，而犯下持有『定邪见』等恶业，他将会在地狱里无限期地受苦。由于预见他的痛苦是有期限的，佛陀基于悲心的缘故而让他加入僧团，如此在某个程度上已减低了他的痛苦。」

同样地，在击退小梵与王的军队时，大药在没有使到敌国人民受苦的情况之下，保全了自己的国家。他这么做是为了双方的好处，因此是无可指责的。

精进的素质

（一）在（心与心所）执行各种作用时，若精进扮演最显著的角色，它即被称为精进增上缘，是四个增上缘之一。

（二）精进是二十二根之一，称为精进根。但只有与世间善心相应的精进才是属于精进波罗蜜。在三十七菩提分的五根里，它被称为精进根。就好像慧根一样，只有在世间清净里的精进才算是波罗蜜。

同样地，关于四正勤，只有属于世间清净的精进才算是波罗蜜。

（三）在五力里的精进名为精进力；在四神足里的精进名为精进神足；在七觉支里的精进名为精进觉支；以及在八正道里的精进名为正精进。这些具有不同名称的精进只有在与世间清净的世间善心相应时才算是精进波罗蜜。

省察了精进的种种特别素质之后，愿你得以成就精进波罗蜜至最高境界。

精进波罗蜜一章至此完毕。

第六章：忍辱波罗蜜

经典训诫我们「耐心地忍受称赞与藐视。」我们不应该在遇到美好的目标时感到高兴，也不应该在遇到令人不快的目标时感到气愤。若我们在顺境时令到贪欲增长，那么我们即是不能忍受美好。若我们在逆境时感到愤怒，那么我们即是不能忍受不快。在此的要义是：「只有能够无贪地面对顺境及无瞋地面对逆境时，我们才是真正的有耐心。」

然而，关于忍辱波罗蜜，一般上注释只是形容忍辱波罗蜜为无瞋地忍受他人加诸己身的身体或语言上的攻击。《行藏注疏》在「杂集」一章中提到：「以大悲心及方法善巧智为根基，在忍受他人的折磨时，以无瞋心所为主的心与心所组合是为忍辱波罗蜜。」

《初疏钞》在批注《殊胜义注》里简要提到的（戒、念、慧、忍辱、精进）五律仪时，把忍辱律仪定义为：「忍辱事实上是在忍受的四个名蕴。有些导师认为它是慧，或者只是无瞋心所。」

有些学者认为：「巴利经典中训诫『耐心地忍受称赞与藐视』好像是指我们应该忍受称赞与藐视两者。但实际上人们只有在受到折辱与藐视时才会感到不快与生气，没有人会在受到尊敬时感到生气。因此，忍辱这一词应只适用于无瞋地面对一般上人们会感到生气的处境。若在文字的含意上接受巴利经典的训诫，那么忍辱波罗蜜和舍波罗蜜两者之间是无差别的。」

由于这些学者所引据的是《行藏注疏》和《初疏钞》，所以他们的见解是不可不受考虑的。然而，我们必须注意到忍辱是忍受他人的对待，而舍是无瞋无爱地对众生保持中舍。

列迪长老在其《吉祥经义释》一书中为忍辱所立的定义是「遇到美好的目标时不狂喜，遇到困难时也能无瞋地忍受。」这定义符合「耐心地忍受称赞与藐视」这一训诫。

注释与经典的中和解释是：「菩萨在本性上是认真的人，所以美好的处境并不会令他贪心激动。他自然无需特别努力即能安然不动心地面对美好的处境。然而，在面对不快的事件时，他必须付出特别的精进以耐心地忍受它们，以便成就其忍辱波罗蜜。」

修习忍辱波罗蜜的菩萨必须忍受美好与不快的体验，以便贪和瞋不会增长。由此，经典训诫我们应无贪地忍受称赞，以及无瞋地忍受辱骂与恶待。但对本性认真的菩萨来说，能不受贪欲动摇地忍受美好的体验并不是奇事。因此注释才会只说忍受他人不能忍的不快境遇是忍辱波罗蜜。这样看来，注释与经典的说明是没有冲突的。

忍辱的本质

忍辱是以无瞋心所为首的心与心所组合。无瞋心所的相是无恶念或不生气，它并不像智慧与精进一样是个别的究竟法（这是指无瞋心所并不是忍辱专有）。然而，无瞋心所当然是其中一个究竟法。

虽然忍辱是无瞋，但并不是每一个无瞋都是忍辱。在每一个美心里都有无瞋心所随之生起，但只有在其作用是忍受他人的恶待时才属于忍辱。若那美心是由于其它原因生起，那么随之生起的无瞋心所即不是属于忍辱。

富楼那尊者的忍耐力

富楼那尊者（Puṇṇa Thera）的心态是一个修习忍辱的人应学习的好榜样，所以在此我们会简短地描述它。在佛陀时代，有一次富楼那尊者向世尊说他想去住在西方输那（Sunāparanta）。佛陀问他：「富楼那，西方输那的人民很粗鲁与野蛮。若他们辱骂你，你会有什么感受？」

长老答道：「世尊，若西方输那的人民辱骂我，我会把他们视为好人，无瞋与耐心地忍受他们，想：『他们是好人，是非常好的人，他们只是辱骂我，却没有以拳头和手肘来攻击我。』」

佛陀再问他：「富楼那，若西方输那的人民以拳头和手肘来攻击你，你会有什么感受？」

「世尊，我会把他们视为好人，无瞋与耐心地忍受他们，想：『他们是好人，是非常好的人，他们只是以拳头和手肘攻击我，却没有用石头丢我。』」

（过后佛陀再问他若那些人用石头丢他、用木棍打他、用刀斩他，甚至杀死他，那他会有什么感受？）

长老答道：「世尊，我会无瞋与耐心地忍受他们，想：『世尊的弟子，譬如瞿低迦尊者和阐那尊者，由于对身体与生命感到厌恶，所以必须自杀。我是多么的幸运，因为我不需要自杀。』」

过后佛陀称赞他的看法，以及为他祝福。（《中部‧后分五十经篇‧六处品‧教授富楼那经》）

再者，在《舍罗邦伽本生经》里，帝释天王问舍罗邦伽沙门道：「噢，拘利若传承的沙门，什么东西是我们杀了之后不会懊悔的？什么东西是我们舍弃之后会受到智者称赞的？我们应该耐心地忍受谁人的辱骂？请回答我这些问题。」

当时是舍罗邦伽沙门的菩萨答道：「我们可以毫不后悔地杀死瞋恨；舍弃无感恩心以获得智者的称赞；无论对方是比我们高级、低级或与我们同等，我们都耐心地忍受每个人的辱骂，有德者称这为最高级的忍辱。」

帝释天王再问：「噢，隐士，我们可能忍受比我们高级或与我们同等的人辱骂，为何我们应该忍受比我们低级之人的粗言恶语呢？」

菩萨答道：「我们可能基于害怕而忍受比我们高级之人的无礼，或为了避免斗争而忍受与我们同等之人的辱骂（这两种都不是上等的忍辱）。但是智者认为不基于任何原因地忍受比我们低级之人的粗言恶语是最上等的忍辱。」

帝释天王的忍耐力

有一次三十三天的众天神与阿修罗打扙。最终天神们捉住了身为阿修罗王的吠波质底，把他带到帝释天王的面前。他在前来及离开的时候都以粗言恶语辱骂帝释天王，但帝释天王却毫不生气地默默忍受。（《相应部‧俱偈品‧帝释天王相应‧吠波质底经》）。

（帝释天王的马车夫）摩多梨就问他为何能够平静而不气愤地默默忍受辱骂。帝释天王就以偈来回答：

「在各种提升之中，自我提升是最好的。

在各种自我提升的修行之中，忍辱是最好的。

身为强者而能忍受弱者，

智者称这为最优等的忍辱。」

虽然上述摘自《帝释天王相应》及《舍罗邦伽本生经》的文篇是专指忍受言语上的辱骂，但我们应该知道它是包括了身体上的攻击。经典提及言语上的辱骂是因为这是比身体上的攻击较常遇到。富楼那尊者的故事即包括了忍受各层次身体上的攻击。

在《忍辱主义者本生经》里，忍辱主义者沙门立下了至上的忍辱模范。他无瞋地忍受迦蓝浮王切断他的耳、鼻、手脚直到死去。

无忿与忍辱

忍辱是在受到他人言行上的攻击时控制自己，不使自己生气。但另一种瞋怒是与他人言行上的恶待没有关系的。譬如有人请个工人办某件事，而那工人已尽力办事，但雇主却不满意而生气。能够在这种情形之下控制自己的脾气并非忍辱，而只是无忿而已。

无忿与忍辱都是王的任务

在《大鹅本生经》里，佛陀所教的国王的十项任务即包括了无忿与忍辱两者。

在执行转轮圣王的命令时，下属们可能已尽力而为，却仍然不能令到国王满意。国王的无忿这一项任务即是要他在这种情形之下不生气。反之，忍受他人的言行攻击是国王的另一项任务。

瞋恨的九个原因

有九个关系到自己、亲友或敌人而导致瞋恨生起的原因。瞋恨也可以关系到过去、现在或未来的事件而生起。

因此在对人对时上，一共有九个瞋恨的原因：

  1. 在关系到本身的事件上，某人生气地想：「他曾经伤害过我。」
  2. 在关系到本身的事件上，某人生气地想：「他正在伤害我。」
  3. 在关系到本身的事件上，某人生气地想：「他将会伤害我。」
  4. 在关系到亲友的事件上，某人生气地想：「他曾经伤害过我的亲友。」
  5. 在关系到亲友的事件上，某人生气地想：「他正在伤害我的亲友。」
  6. 在关系到亲友的事件上，某人生气地想：「他将会伤害我的亲友。」
  7. 在关系到敌人的事件上，某人生气地想：「他曾经帮助过我的敌人。」
  8. 在关系到敌人的事件上，某人生气地想：「他正在帮助我的敌人。」
  9. 在关系到敌人的事件上，某人生气地想：「他将会帮助我的敌人。」

无理之瞋

除了上述的九个瞋恨的原因之外，人们也会对雨下得太大、风太强、天气太热等感到气愤。对于这些不应生气之事感到生气是为无理之瞋（aṭṭhānakopa）。一般上它是生于无理解能力之人的瞋心所。远离这种无理之瞋即是无瞋（akkodha）。

八种力量

在八种力量之中，忍辱是圣者与有德者的力量。（《增支部‧八集‧居士品‧经七》）那八种力量是：

  1. 哭是小孩的力量；
  2. 生气是女人的力量；
  3. 武器是强盗的力量；
  4. 统治大国是国王的力量；
  5. 吹毛求疵是愚者的力量；
  6. 细心探索是智者的力量；
  7. 重复思考是博学者的力量；
  8. 忍受他人恶待是沙门与婆罗门的力量。

沙门与婆罗门

关于上述的第八项，有人可能会问沙门与婆罗门是否是同等的。

在没有佛法的时期，沙门是指隐士。在佛法时期里，它是指比丘，是僧团的一份子，是佛子。因此沙门一词已是众所周知而无须再多作解释。

需要详细解释的是「婆罗门」一词。在《长部‧起世因本经》里提及婆罗门一词是如何被人开始采用的。

在这世界的早期，（在人类住在地球很久之后）人群之中开始出现了邪恶，所以他们选了「大选出王」来统治世界。其时有些人说：「世界已经充满了邪恶力量，我们不想与那些腐败至需要王来管制的人相处。」所以他们就离开人群，去住在森林里修禅，而证得了禅那。由于他们这样地过活，所以被称为婆罗门。

婆罗门一词是源自巴利文brāhmaṇa，意即已去除邪恶的人。婆罗门并没有自己煮食；他们依靠树上掉下来的水果或去村镇托钵得来的食物过活。他们称为婆罗门是因为他们过着清净圣洁的生活。因此他们是「德婆罗门」，即有德行的婆罗门。

经过许久之后，有些德婆罗门无法继续修禅及证入禅那。他们就去住在村镇的外围，编着吠陀，以及把它教给渴望学习的人。他们不再修禅入定以去除邪恶。但他们还保留着婆罗门的名称。然而，事实上他们已不再是德婆罗门，因为他们已不再具有任何梵行的素质。他们只配称为「生婆罗门」，即由于是德婆罗门的后代而被称为婆罗门。由于他们不能修禅入定，所以他们是属于低等的。但经过一段时期之后，由于他们会编写及教导吠陀，他们被视为是相当可敬与圣洁的。虽然这些「生婆罗门」没有修禅以去除邪恶，但他们却浸入河水里来欺骗别人，说他们这种作法是「净体礼」，能够洗去不净。

在《盘达龙本生经》里提及婆罗门这种洗掉罪恶的修行。盘达龙王经常去到人间受戒。有一次，他无法在预定的时间内回到龙宫。所以他的两位兄弟就去找他。（他们终于及时把他自折磨他的弄蛇师手中救出来。他会被弄蛇师捉去是因为当他在蚁冢上持戒时受到名为「腊师」的婆罗门陷害。）

当他的弟弟苏波伽龙沿着耶牟那河找他时，苏波伽龙遇到了致使他被弄蛇师捉去的腊师婆罗门。其时那婆罗门正浸在耶牟那河里以洗掉他陷害盘达龙的罪恶。

当佛陀说忍辱是沙门或婆罗门的力量时，他心中所想的只是德婆罗门而已。在《起世因本经》中以穿白衣来去除烦恼的修行者只是普通婆罗门或生婆罗门。但佛陀所说的「德」是指婆罗门的美德。在《法句经》里，佛陀用了整整一品，即拥有四十三首偈的「婆罗门品」解说令人称为婆罗门的圣洁素质。这些婆罗门都是德婆罗门，是没有等级之分的。然而「生婆罗门」是有许多等级的。

忍辱波罗蜜一章至此完毕。

第七章：真实波罗蜜

就好像晨星不曾脱离方位一般，我们应该正真与坦诚地说话，这即是真实语。因此觉音论师以晨星来比喻真实语。

两种谛

谛（真实）并非有如慧或精进一般是个别的究竟法。它是真实不虚，包括了离心所、思心所等。真实在不同的情况之下有不同的层次，一般上它可分两类，即：一、俗谛；二、究竟谛（真谛）。（佛陀只教这两种谛，除此之外再无其它谛。）

俗谛

在这两种谛之中，俗谛是符合一般上人们给予事物的名称。一般人们是根据形状来为东西命名。他们称这种形状的东西为「人」，那种形状的东西为「牛」，另一种形状的东西为「马」。再者，在人类之中，他们称这种形状的人为「男人」，那种形状的人为「女人」。如此，有多少东西就会有多少名称。

若你把人称为「人」，那么它是属于俗谛，因为在世俗上这么称呼是对的。若你把人称为「牛」，那么它即不是俗谛，因为在世俗上这么称呼他是错的。若你把女人称为「男人」，那么它也不是俗谛，因为在世俗上这么称呼她是错的。

究竟谛

在究竟上存在的真实法是为究竟谛。譬如，当人们说：「识知各种事物的是心」，那认知之法本身即是究竟谛，因为在究竟上它是存在的。当人们说：「由于热和冷等相对的现象而变化的东西即是色」，那变化之法本身即是究竟谛，因为在究竟上它们是存在的。如此，心所及涅盘也是究竟谛，因为在究竟上它们是存在的。

想和慧

在这两种谛之中，俗谛是与想有关系的。换句话说，俗谛是有赖于想的。自孩儿时期开始，我们已经根据形状去认知事物，说这是男人，这是女人，这是牛，这是马等等。这些即是想。以想来认知事物的人会说：「真的有人体存在，真的有男人，真的有女人。」等等。

究竟谛是慧的目标。换句话说，它是通过智慧而显现的。智慧愈强就能看透愈多的究竟谛。智慧分析及看透一切事物的本质。当说及「识知各种事物的是心」，智慧即会探索是否有认知之法存在，而终于找出它是真的存在。若没有认知之法存在的话，智慧即会思虑众生岂非都是不存在的，有的只是色法组成的东西而已，就好像石头、岩石一般。但一切众生都有认知的能力。当智慧如此思虑时，认知事物之心即显现了出来。

因此以智慧省察的人能很清楚地知道心在究竟上是存在的。当省察得更多时，他们就会了解到更多。但对于以想来认知事物的人，心是什么依然是模糊的，是不能够省察到的。这是因为想是在认知形状。当说有心的存在时，思想主义者就会问：「心是圆的，扁的，还是四方的？它是粉状，液体，还是气体？」但你不能够回答它是圆的，扁的或是四方的。你也不能说它是粉状，液体或是气体。若你不能够形容它，他就会争辩说心是不存在的，因为若心是存在的话，那它一定是圆的，扁的或四方的；一定是粉状，液体或气体。对于执着形状观念的思想主义者来说，心是不存在的，因为它没有任何形状。

就好像思想主义者不能看到究竟谛一样，智者看不到俗谛。当智者看思想主义者所认为的「人」时，他就会分析那人为三十二个部份，即头发、体毛、指甲等。「头发是人吗？」「体毛是人吗？」这些问题的答案当然是「不」。同样地，在问到身体的其它部份时，其答案也是「不」。若没有任何部份可称为「人」，那么智者就会说：「事实上是没有『人』的存在。」

只有以想来认知事物时，俗谛才会出现。当以智慧来省察时，俗谛即会消失。同样地，只有以智慧来省察时，究竟谛才会出现。当以想来认知事物时，究竟谛即会消失。

在此有一点值得我们特别注意的是涅盘也是究竟谛。它是止息一切苦的寂乐。而只有强劲的观照力才能省察到它，想是不可能省察到它的。

思想主义者的看法

现今有些人可能会问：「在涅盘里有宫殿吗？那些已证入涅盘的人在那边是如何享受？」等等。他们这么问是因为他们以想来认知应以智慧省察的涅盘。

事实上，在涅盘里并没有宫殿，也没有人进入涅盘。（那些已证悟阿罗汉果及涅盘之寂乐的人将不再生死；当他们在最后一生圆寂时，他们的名色法将不复存在，就好像熄灭之火一般。这种止息称为入般涅盘。在涅盘里并没有生命存在。）

思想主义者将会说：「若是这样的话，涅盘是不存在的。所以它是无用与不必要的。」为了鼓励他，有人就会说：「涅盘是有情以另一种特别的心与形体常住不死之地，他们住在宫殿里享受着无比的快乐。」只有这样思想主义者才会感到满足，因为这种说法符合他们的成见。

若以想来认知事物形状，那么那事物并不是究竟法，而是观念或概念。同样地，当以智慧来观照事物，直到事物的形状消失，这也不是究竟法而只是观念。只有以智慧知见事物的本质时，那才是究竟法。这样观得愈多，所观到的究竟法也愈多。因此，寂乐的涅盘是非常特别的究竟法，是不能以想来看到的。反之，应以看破事物形状及能看透事物本质的智慧来看它，这样涅盘才会显现出来。

从以上看来，俗谛和究竟谛都是被人接受的。譬如有人发誓说：「我说在世间上真的有男人与女人存在。若我所说的是错的话，那就让我遭遇不幸。」而另一个人则发誓说：「我说在世间上真的没有男人与女人存在。若我所说的是错的话，那就让我遭遇不幸。」这样，他们两人都不会遭遇不幸。原因是：虽然他们两人所说的相反，但从各自的观点来看，他们双方都是对的。前者在世俗的观点来看是对的，因此是俗谛。后者在究竟的观点来看是对的，因此是究竟谛。

虽然佛陀的最终目的是教导究竟法的本质而已，但他并没有完全除去世俗惯用的名称。反之他把世俗和究竟法的名称互相配合来用。譬如在初转法轮时，虽然是想说修行的两个极端与中道，但他却说：「沙门不应修习两个极端。」在此「沙门」一词只是属于世俗名称而已。

世俗名称的重要性

在教究竟法时，佛陀会在必要时采用世俗的名称。他这么做并不是为了显示它们的差异。对于普通人来说，俗谛就跟究竟谛一般地重要。若佛陀只以究竟名称来说法，那么有慧根的人将会懂得什么是：「诸行是无常的、苦的及无我的。」他们也会精进地修习导向涅盘的观禅。

反之，没有慧根的人则会这么想：「佛陀说世间只有无常、苦和无我的名色法而已，一切都是无我的，也没有他人的存在。那即是说没有『我的财富、我的儿子、我的妻子』的存在。人们都可以随心所欲地取用任何东西，因为根本就没有『他』，所以也就没有『杀死他』、『偷他的东西』、『偷他的妻子』这些事。」所以他们就会随顺着兽欲去做尽恶事。死后，他们就会投生到恶道。为了避免这些不幸的事，佛陀开示采用世俗名称的经藏。所以经藏能够有效地防止他人堕入四恶道。

除此之外，经藏的教育也能带引众生投生至人、天与梵天诸善界，这是因为它的教育包含了能带引众生投生至善界的布施、持戒与禅定。（譬如若要形成布施，那就必须有施者、布施思、受者与施物。在以上的条件之中，只有布施思是究竟法，其它的都只是观念。但若没有它们就不可能有布施。）因此俗谛能带引众生投生善界是无可置疑的。若没有俗谛的话，修习波罗蜜的路上就会有阻碍。

虽然经藏的教育令人避免造恶，但佛陀在经中所说的「我」、「他」、「我的」、「他的」、「我的妻子儿女」、「他的妻子儿女」等也有令人认为及执着他们果真存在的危险性，而导致人们渐渐远离道果与涅盘。为了帮助人们证悟道果及涅盘，佛陀在论藏里教究竟法。

教两种谛的原因

经藏中说到有人物的存在是为了符合一般世俗的用法。但在论藏里，佛陀则除去人们对「我」、「他」、「男人」、「女人」等存在的邪见。所以我们不应该只因为经藏引用世俗名称就误认他们是真的存在。事实上它们都是无常、苦、无我的。

如此，佛陀向人们解说在世俗上是有「我」、「他」、「男人」、「女人」等的存在，但在究竟上他们都是不存在的。由此他必须教两种谛。

自性谛与圣谛

究竟谛有两种：一、自性谛；二、圣谛。所有四种究竟法即，心、心所、色法及涅盘组成了自性谛（sabhāva-sacca），因为在究竟上它们是真实的。

在世间的事里，有属于自性谛的身体快乐和心的愉悦两者。若某人接触到可喜的目标，由于触觉他会感到快乐。无人能够否认说：「不，那不是真的」，或是说：「接触可喜的目标是不可喜的。」无人能这么说是因为那人所接触的是真正的可喜触所缘。

同样地，若某人的心接触到可喜的法尘，他的心也会感到愉悦；这种感受称为悦受。这也是无可争论的，因为这心的愉悦是真实的。所以在世间的事里，身体的快乐和心的愉悦都是存在的。

苦圣谛

在圣谛方面，人们在世间法里看不到有任何快乐与愉悦。若某人执着有快乐和愉悦的存在，他就无法舍弃世俗，不能证悟圣果。因此发心成为圣者的人应该致力于看清属于自性谛的乐与悦心所都是苦的。这些乐与悦的感受是不可能保持永恒不变的。事实上，它们在每一秒钟里都迅速地变化。

凡夫会贪求人间与天界的快乐，误认它们为快乐的泉源。他们会这么做是因为他们并不知道这些快乐都是短暂与无常的。由于无知而多欲，他们不能了解这些快乐的真正本质。在它们还没有毁坏之前，无知的人都把它们视为可喜可爱的。但是它们的本质却是无常的；当无常显现时，这些人就会感到非常痛苦。

举个例子来说，一个穷人在听到自己赢获了巨彩之后感到非常的高兴。所以他就开始想象如何去享受这笔财富，以弥补过去的穷苦。当他正在建起空中楼阁时，他不幸地失去了所有的财富。我们可以想象其时他是多么的伤心。失去财富的悲伤会远远超越突然间发达的快乐。

在每一件世间的事情里都具有乐与苦两面。五根的欲乐对凡夫来说是一种享受，但佛陀说它们苦的成份比乐来得多。然而，不同于凡夫的是，佛弟子并不认为它们是乐的，更别说佛陀对它们的看法是如何。在此佛陀并没有说它们是完全无乐可言，而只是说它们苦多于乐而已。

对于任何事情，智者首先考虑的是它的对与错，而不是它的乐与苦。若是错的，即使它带来多大的快乐，智者也没有兴趣。若是对的，即使无乐可言，智者也会认为是好的。

假若有谁愿意的话即可当一天的转轮圣王，但是隔天就会被处决，这样的王是没有人敢或愿意当的。从世俗的观点来看，当一天的转轮圣王是很令人动心的，但隔天就要死却是极大的害处，所以没有人会有心去享受只有一天的转轮圣王的生活。

同样地，在看到一切东西都是易坏的时候，圣者再也不会执着短暂的快乐。只有在省察「世间没有快乐这回事，一切因缘和合而成的事物都是无常的。由于无常则无乐，有的只是苦而已」之下，人们才可能成为圣人。

只有在省察世间一切事物苦的本质而培育起观智之后，人们才可能成为圣者。作为禅修目标的五蕴即是圣谛（意即五蕴是苦）。换言之，由于圣者在禅修中如实知见五蕴，所以它被称为圣谛。

那些正致力于获得及已获得圣果的人所拥有的正见或观智能够如实知见三界轮回只苦不乐这一项圣谛，即苦圣谛。

简而言之，五取蕴（也被称为三界的现象）皆是苦。五取蕴即是色、受、想、行、识，是造成执着「我」、「我的」和「我自己」的东西。这五蕴即是苦谛。

集圣谛

组成苦谛的五取蕴并不会无缘无故地自己生起。它们有各自生起的原因，最基本及重要的原因即是渴爱。

在世间上，每个生命都必须受苦，因为他必须为生存而劳动，而这一切都是受到渴爱的鼓动。对美好的生活有更强的渴爱即有更多的痛苦。若某人能满足于简朴的生活，只以简单的必需品维生的话，他的痛苦即会依其知足的程度而获得减轻。所以，很明显地渴爱是误视苦为美好生活的原因。

众生为了在今生与来世有美好的生活而奋斗。当因此而获得新生时，新生的真正原因即是渴爱。

渴爱被称为集圣谛是因为它是苦（五取蕴或新生命）的原因。

灭圣谛

渴爱执取世间感官的目标，但没有投入于涅盘之中的能力。其原因是涅盘是属于无为的究竟法，在渴爱的观点来看是毫无吸引力的。根据佛陀在缘起所说的「受缘爱」，渴爱是由受产生的。但是在无为（没有因缘和合）的涅盘里是没有感受的，有的只是寂乐而已（没有感受之乐）。

那么有人会问：「若完全没有感受，涅盘还可说是可喜可乐的吗？」

若有人会这么问，那是因为他认为感受才是真正的快乐，或不认为寂乐是真正的快乐。

其答案是：乐有两种，即感受乐和寂乐。在此打个比喻，假若有个贪吃的富翁，花了许多钱来享受美味的食物，但是持明咒者（以咒术力量维生之人）则可能会对那富翁的美食感到厌恶，因为他凭着咒术的力量得以不食而生存。若问在食物方面这两者之中谁比较乐，有渴爱的人就会说是富翁比较快乐，因为那富翁可以随意享用美食，而持明咒者则没得享受。他们会这么说是因为他们受到渴爱的控制，以为欲乐感受是可取的。

反之，智者则会说持明咒者比较快乐。因为由于贪吃，那富翁必须面对购买与准备食物之苦，以及渴望之苦。为了享受感受的快乐，他必须面对准备与渴望两种苦。反观持明咒者则没有这些苦，能够不必为食物烦恼而快乐地过活。他的快乐是绝对的，是没有丝毫忧虑的。因此智者说他比较快乐。

有渴爱之人说那富翁比较快乐是因为他们没有看到内在的烦恼，他们看到的只是享受食物之乐而已。他们不以为无须饮食的持明咒者的清净生活有什么好。反之，他们妒嫉的是那富翁的生活，也希望自己能够发达。同样地，渴爱本身是不会希望证悟寂乐的涅盘，因为涅盘是没有感受的，有的只是寂静而已。

关于这点，《增支部‧九集‧大品‧经三》里提及：

有一次，舍利弗尊者向众比丘说：「朋友，涅盘真是快乐，涅盘真是快乐。」

伏陀夷尊者就问他：「舍利弗友，若涅盘里并没有感受，它怎能是乐的呢？」

舍利弗尊者答道：「伏陀夷友，涅盘没有感受即是乐。」

缺少智慧的凡夫把苦的五蕴视为乐；具有智慧的凡夫与圣人则视息灭五蕴为乐。以下举个息灭五蕴之乐的比喻：一个患了肠胃气胀的病人在服食良医所给的药后病愈了。我们可以想象其时他是多么的快乐，而他的快乐却纯粹是来自肠胃气胀的消失而已。他肯定会愉快地想：「啊，我的烦恼已经没有了！」若与生死轮回的痛苦比起来，肠胃气胀的痛苦是微不足道的。若人们对除去肠胃气胀的痛苦也感到快乐，难道他对断除生死轮回之苦还会感到不快乐吗？他肯定会非常快乐。

涅盘

什么是灭苦的涅盘？当四道智证悟了无为界（涅盘；其相为寂）时，所有一千五百个烦恼都被根除及不会再生起。当证悟阿罗汉道后，阿罗汉就不会再有来生，死后五蕴都全部息灭，就好像熄灭的火一般。那无为界即是涅盘。

凡夫不能有如圣者一般清楚地明了涅盘的本质。若他们不清楚却勉强要说或写有关涅盘的情况，以让他人明白，他们是可能会犯错的。暂且别说涅盘，就只说他们从书中得知的俗事，若他们想要当作亲眼看过的来向人解说，他们也很可能会犯错。由于凡夫不能有如圣者一般看到涅盘的各层面，他们应该只以上述的解说法来向他人解说。

当那些还未如实知见涅盘的人在想象何为涅盘时，他们可能会以为涅盘是一个金刚不坏的城市或国家。当有部经把涅盘形容为安全的城市时，那只是一种形容法而已。涅盘并不是一个城市或国家。但还是有人相信涅盘是一个城市，而其居民的身心是没有老病死的。事实上，佛陀、辟支佛和阿罗汉进入涅盘是指五蕴完全止息，死后不会再出生在任何一界里。（涅盘是道心和果心的目标，是一个究竟法。般涅盘则是五蕴或名色法完全止息，不再生起。）他们进入涅盘并非进入涅盘城。在究竟上是没有涅盘城这个东西的。

当人们行善时，他们的导师会训诫他们发愿证悟涅盘。虽然他们照办了，但一般上他们都不晓得涅盘的含意，所以他们对欲证悟涅盘并不热心。因此，导师应该要他们发愿解除一切痛苦，这样信徒才能真正明白，而能够热诚与认真地发愿。

两种涅盘

譬如有一件很名贵的衣服。当它的主人还活着时，你会说：「这是一件有主人的名贵衣服。」当那主人死后，你就会说：「这是一件没有主人的衣服。」同样地，阿罗汉在活着时以道果体证的涅盘（涅盘的相是寂，在各种究竟法之中，它是唯一的无为究竟法。）是为有余涅盘（有余涅盘是指五蕴还存在时所体验的涅盘）。然而，在他们死后，五蕴已不再生起，所以其时的涅盘是为无余涅盘。

只有在以智慧克服渴爱之后，心想及涅盘时才会想要证得涅盘的寂静。若人还未能以智慧克服渴爱，他是不会发愿想要证悟涅盘的。

三种涅盘

根据其最为显著的素质，涅盘可分三种，即：一、空涅盘；二、无相涅盘；三、无愿涅盘。

（一）涅盘的第一个素质是没有执受（无我），所以它被称为空涅盘。

（二）涅盘的第二个素质是没有因缘和合的（有为法）心、心所和色法；有为法是烦恼的原因。这些有为的名法或色法是互相配合而生起的。色法在至少八种色法相聚在一起时才能生起（这是为何它们被称为八法聚）。名法也是至少八种名法相聚在一起时才能生起（这是就眼、耳、鼻、舌和身五识而言）。当名法和色法组合在一起形成五蕴时，它们被人误认为「我自己」、「我的身体」、「一个有实质的东西」，所以它们导致渴爱等诸烦恼产生。因此有为法被称为「相」或「因」。准确地来说，世间心、心所和色法是为相。然而在涅盘里是没有「我自己」、「我的身体」等烦恼之因的，由此它被称为无相涅盘。

（三）涅盘的第三个素质是没有渴爱。由于涅盘里并没有可贪爱的东西，因此它被称为无愿涅盘。如此，根据其素质，涅盘一共可分为三种。

灭谛是无为法，也被称为无缘法。

道圣谛

虽然涅盘本身是无为或没有原因的，而是永远地存在，但是没有足够的因缘却是不可能证悟涅盘（涅盘本身是没有原因的，但是我们却必须有足够的因缘才能令道心和果心生起。这两种心的目标即是涅盘。），而那因缘即是八正道。因此导向涅盘的八正道被称为导向灭苦之行道。

中道

随顺着渴爱去享受世间的欲乐并非趣向涅盘之道。它只是一种欲乐束缚，是不好的。反之，以火的热气和阳光来折磨自己，或长时期举手不放，以为这样就会去除烦恼，这种修行法也不是趣向涅盘之道。这种方法是苦行，也是不好的。避开欲乐和苦行两端，而适中地取其中道，就有如不太紧也不太松的琴弦，肯定是趣向涅盘之道。

这中道即是趣向涅盘之道。不善的邪见等是为恶趣道或邪道，因为它们是导向四恶道的。善的正见等是为善趣道或正道，因为它们是导向涅盘的。《谛分别注》中有说明道心里的正见等心所是为道，因为它们是欲证悟涅盘之人所寻求的、因为它们导向涅盘、因为它们在断除烦恼之后达到涅盘。

此道并非只有一支而已，而是拥有八支，由此它被称为八道支。这八道支是：

  1. 正见（了解苦、集、灭、道四圣谛的智慧。所以一共有四种智慧。）；
  2. 正思惟（有三种思惟，即出离思惟、无恨思惟及无害思惟。）；
  3. 正语（远离四种恶语业。）；
  4. 正业（远离三种恶身业。）；
  5. 正命（职业不涉及七种恶行。）；
  6. 正精进（未生恶令之不生，已生恶令之断，未生善令之生，已生善令之增长。）；
  7. 正念（对身、受、心、五盖等保持警觉。）；
  8. 正定（初禅、第二禅、第三禅与第四禅。）。

在世间心里，这八支不会同时生起。然而在出世间心里，八支则会同时生起。只有在证得出世间道、八支在同一个心里生起时，它们才被称为道圣谛。因此导向灭苦的道谛是指同时生起的八道支。跟圣果及涅盘同被包括在出世间法里的圣道即代表道谛的八正道。

教法谛及行道谛

到目前为止，我们所讨论的只是从经典学来的教法谛（理论）。但事实上却是菩萨等智者所修习的行道谛（修行）才算是真实波罗蜜。行道谛是指真实语。落实所成就的真实波罗蜜即是真实语。真实语有三种，即：

  1. 取信真实语；
  2. 许愿真实语；
  3. 离妄真实语。

一、取信真实语

在这三种真实语之中，《杂集‧莲根本生经》述及菩萨如何成就「取信真实语」。以下是其故事的简要内容。

以前有一个名为大黄金的年轻婆罗门。他的出生地是波罗奈国。他连同另外十人一起出家，包括六个弟弟、一个妹妹、一个男仆、一个女仆和一个朋友。他们住在森林里的一个莲花池旁，以摘野果维生。

开始时他们一同出去摘野果，依然有如村人一般地交谈，并不像是森林隐士。为了终止这种不良的情形，身为大哥的大黄金说：「我单独一个人去找水果。你们都留下安静地修行。」其兄弟则说：「您是我们的首领，所以不应该让您去摘水果。妹妹和女仆也不应该去，因为她们是女人。我们八个人应该轮流去摘水果。」每个人都同意这个建议。

过了一段日子，他们的心变得非常知足。他们不再贪求水果，而只取近处莲花池里的莲藕来维生。值班的人把莲藕拿去茅屋里分为十一份。最年长的先拿他的份，击石鼓为讯，然后回到自己的地方安静地吃，再继续自己的修行。排行第二的在听到石鼓响后就去拿自己的份，然后再击鼓为讯。如此他们一个接一个地去拿自己的食物，回去自己的住处安静地吃，然后继续修行。如此，除非有特别的原因，他们是没有相见的。

由于他们非常精进修行，因此导致帝释天王的宝座震动。帝释天王想了一下就知道其原因所在。其时他对他们是否真的不执着欲乐存有疑心。为了探其究竟，他连续三天以神通藏起作为大哥的食物。

第一天，大哥去拿自己的食物时，他没有看到自己的食物，他想应该是值班的人遗忘了。他没有说什么，只是回去自己的住处继续修禅。第二天，他也没有看到自己的份，他想可能是其它人误会他做了错事，而故意不给他食物来惩罚他。他有如第一天般保持沉默。第三天又没有看到自己的份时，他想若自己果真有做错事的话，他应该向他人道歉。所以他在黄昏时击鼓招集众人，说：「为什么你们没分食物给我？若我有做错的话你们就讲出来吧，我将向你们道歉。」二弟就起身向大哥致敬，然后说：「大哥，可否让我为自己说几句话？」在获得大哥的允许之后，他就发誓说：「大哥，若我偷了您的食物，让我现在就拥有许多马、牛、银、金和一位美丽的妻子，跟我的家人住在一起，尽情享受世俗的生活。」（这种誓言表示只要我们还执着欲乐，当我们失去它时就会感到痛苦。发这誓言是为了表示厌恶欲乐。）

大哥说：「你已经发了很严重的誓。我相信你没有拿我的食物。你可以回去坐下。」

其它人则掩耳说道：「哥哥，请您别这么说。您的话实在太严重、太可怕了。」（他们掩耳是因为身为禅修者的他们对欲乐感到厌恶。欲乐实在可怕到他们不能忍受听到有关欲乐的话。）

接下来三弟则说：「大哥，若我偷了您的莲藕，愿我变成戴花涂檀香的人，拥有许多孩子，很沉迷及执着欲乐。」

（其它八人也发了类似的誓言。）

在这故事里，身为大哥的大黄金隐士即是菩萨，其它人则是未来大弟子。由于他们的心已非常清净，他们真的厌恶欲乐。他们每人都很勇敢地发了可怕的誓言以取信他人。由于这些誓言是根据事实而发，所以是和真实语一样的。在他们每人的誓言里，其要点是「我们没有偷您的莲藕」。由于它是真实的话语，所以它是真实语。「愿我拥有这或那」等字眼则是建议应受到的惩罚，以取信他人。所以这种真实语是为取信真实语。

诅咒

没有根据事实，而是想要他人遭遇灾害的话并非发誓，而是诅咒。以下的故事里就有一个例子。

从前，当梵与王统治波罗奈国时，有一个名为提雨罗的沙门住在喜玛拉雅山里。有一次他去波罗奈城讨取醋和盐。在获得主人的允许后，他住在城附近一个陶师的小屋子里。不久又有位一名叫那罗陀的沙门为了同样地目的而跟他住在一起。晚上睡觉的时刻到来时，那罗陀先看好了提雨罗睡觉的位置及门的位置才上床睡觉。但当他睡后，提雨罗却跑去睡在门口。

在半夜那罗陀起身出去小解时，他不刻意地踏到提雨罗的发髻。提雨罗就说：「是谁踏我的头发？」那罗陀温和地回答道：「尊者，是我，因为我不知道你睡在这里。请接受我的道歉。」在提雨罗的牢骚声中，他走出了屋子。

为了避免事情重演，提雨罗掉转位置来睡。当那罗陀回来时，他想：「由于不知道他的头在那里，我出来时不小心地踏到他的头发。现在我应该从另一边进去。」因此他又不小心地踏到提雨罗的颈。提雨罗就问：「是谁踏我的颈？」那罗陀答道：「是我，尊者。」提雨罗就说：「你这恶毒的沙门。第一次你踏我的头发，这一次你又踏我的颈，我要诅咒你！」那罗陀说：「尊者，这并非我的错。第一次我不小心犯错是因为我不知道你睡在那里。为了避免重犯，这次我特意从你的脚的位置走过。请你原谅我。」

「哼！你这恶毒的沙门，我要诅咒你。」提雨罗威胁着说。虽然那罗陀请求他别这么做，提雨罗依旧诅咒说：「当明天太阳升起的时候，愿你的头裂成七块。」那罗陀则说：「我道歉了你还要诅咒我。愿错的一方的头裂成七块。」如此那罗陀也回报一个诅咒给提雨罗。（跟提雨罗不同的是，那罗陀的诅咒是没有害人的恶意的。他诅咒提雨罗是为了让提雨罗感到害怕而认错。当时他是具有很强神通力的人，能够看到过去四十个大劫及未来四十个大劫，一共八十个大劫。）当他以神通看提雨罗的未来时，他预见后者将会死亡。由于对提雨罗的悲悯，他用神通令到太阳不能升起。

在太阳应升起却没有升起时，市民们涌到皇宫前齐声叫喊：「国王，太阳在您统治时没有升起。请改善您的行为以让太阳重现。」国王在检讨自己的言行后并没有发现有什么错失。他想肯定是有特别的原因导致太阳没有升起，可能是在他的国家里有沙门吵架。在查探之下，他得知有两位沙门吵架。所以他在黑夜里去见那两位沙门。听从那罗陀的指示，他令人把一块石头放在提雨罗的头上，再用力把提雨罗推进水池里。当那罗陀撤去神通时，太阳即刻升起，而那块石头已同时裂成七块。提雨罗则潜在水里从另一边安全地出来。

在这故事里，提雨罗诅咒那罗陀是出自瞋恨心，所以它不是发誓，而只是诅咒。

在《须陀须摩本生经》里，我们也可以看到取信真实语的例子。以下是它简要的故事。

以前有个名为食人鬼的人住在森林里。他原本是波罗奈国的国王（后来因为被诸大臣发现他吃人肉，所以被逼下台）。他发了个愿，若他受到相思树的刺割伤的脚在七天之内不药而愈，他就会以一百零一位国王的血来拜祭一棵榕树。（因为他要求那棵榕树的树神医好他的脚伤。）过后他的脚伤果然好了（但那是它自己好的，并非树神医好的），而他也成功捉到了一百位国王（及把他们都吊在树上）。随着树神的要求，他必须捉俱卢国的须陀须摩王为第一百零一位国王（因为树神知道只有须陀须摩王才能制服他。）。他成功在鹿胜园里捉到须陀须摩王，再把那王背回森林里去。须陀须摩王就向他说：「我必须回家一下子，因为在我去鹿胜园的途中，我遇到一位名为难陀的婆罗门，他要教我值得四百个钱币的四首偈。我已经答应他从园里回去时向他学那四首偈，所以叫他在我家里等我。请你放我回去学它们以完成我的诺言。过后我会再回来找你。」

食人鬼则说：「你说得好像已经脱离了死神的手掌心。我不相信你。」

须陀须摩王就说：「我的朋友，（食人鬼与须陀须摩两人还是王子的时候本是同学。）食人鬼，在这世间里，有道德地过活后死去好过长寿却充满罪恶，因为它是人们所厌恶与指责的。不真实的话语不能保护人们在死后不投生恶道。朋友，甚至有人说『狂风把岩岳吹到天空去了』，或『太阳和月亮掉在地上了』，或『所有的河水都向上逆流了』，你都可以相信。但若有人说『须陀须摩讲骗话』，那是不可信的。朋友，若有人说『天空已经裂开了』，或『海洋已经干枯了』，或『须弥山已经被磨到不遗下丝毫痕迹了』，你都可以相信。但若有人说『须陀须摩讲骗话』那是不可相信的。」然而食人鬼依旧不相信他。

由于食人鬼还是不相信，须陀须摩心想：「食人鬼还是不肯相信我。我将发誓让他相信我。」所以他就说：「朋友，请你放我下来，我要发誓来说服你。」

当食人鬼把他放下来时，他说：「朋友，我拿着剑与矛发誓：我要离开你一阵子，以实现我对难陀婆罗门所许下的诺言，去城里向他学四首偈。过后我会坚守我的承诺回来见你。若我不是说实话，愿我不会投生在受到剑矛等武器保护的皇族里。」

食人鬼听后心想：「这须陀须摩王已经发了普通国王不敢发的誓。不管他是否会回来，反正我自己也是个国王。若他没有回来，我就割破自己的手臂取血来拜祭榕树神。」这么想后，食人鬼就让须陀须摩菩萨离去。

须陀须摩王用以说服食人鬼的真实语也是属于取信真实语。这是菩萨应该成就的真实波罗蜜。

二、许愿真实语

在《黄金晱摩本生经》（Suvaṇṇasāma Jātaka）和其它本生经里，我们可以看到「许愿真实语」的例子。

在《黄金晱摩本生经》里提到，有一次，照顾瞎眼父母的黄金晱摩菩萨去河里取水。正在打腊的华利夜佉王看到他时以为他是龙王，所以就用箭射他。菩萨中了毒箭后不醒人事。过后华利夜佉王把菩萨的双亲带到他昏迷的地方。菩萨的父亲「黄麻」抱着他的头；菩萨的母亲「波利迦」则抱着他的双脚痛哭。就在他们摸着儿子的身体时，他们感到儿子的胸部还有微温。作母亲的就对自己说：「我的儿子还没有死，只是中毒昏迷而已。我当说真实语来为他除毒。」于是她就说了含有七个要点的真实语，即：

  1. 之前我的儿子是修习正法的。若这是真的，愿我儿子所中的毒得以清除。
  2. 之前我的儿子时常修习梵行。若这是真的，愿我儿子所中的毒得以清除。
  3. 之前我的儿子只说实话。若这是真的，愿我儿子所中的毒得以清除。
  4. 我的儿子有照顾父母。若这是真的，愿我儿子所中的毒得以清除。
  5. 我的儿子尊敬家中的长辈。若这是真的，愿我儿子所中的毒得以清除。
  6. 我爱我的儿子更胜于自己的生命。若这是真的，愿我儿子所中的毒得以清除。
  7. 以他父亲和我所做的善业，愿我儿子所中的毒得以清除。

这么说后，向一边躺着的黄金晱摩转身躺向另一边。

作父亲的心想：「我的儿子还活着。我也要说跟他母亲所说一样的真实语。」

过后菩萨再转换躺着的姿势。

在当时有一位名为多孙陀利的女神。她在过去有七世是黄金晱摩的母亲。现在她住在香醉山。她也从山上下来到黄金晱摩昏迷的地方，自己说：「我已经住在喜玛拉山里的香醉山很久了。在我的一生里，我最爱的人即是黄金晱摩。若这是真的，愿黄金晱摩所中的毒得以清除。在我所住香醉山里，那边的树都是香的。若这是真的，愿黄金晱摩所中的毒得以清除。」

当父母与女神正在悲伤时，年轻的黄金晱摩菩萨很快地清醒起身。

在这故事里，父母和女神说真实语是为了实现清除黄金晱摩所中的毒之愿，所以它们是许愿真实语。

苏波罗哥的故事

在《苏波罗哥本生经》（Suppāraka Jātaka）里也有许愿真实语的例子。以下是其简要的故事。

从前菩萨有一次名为苏波罗哥，是很有学问的。他住在拘楼卡杂港口。他曾经当了船长很久，但双眼由于接触到海水的蒸气变瞎了，所以他就退了休。然而在一些商人的要求之下，他再次作船长去航海。七天后，他们的船遇上了意外的狂风，而不能保持原来的航线，胡乱地漂流了四个月。它越过了许多大海，譬如剃刀海、火海、凝乳海、吉祥海和那罗海，而最终就快要到达最可怖的最上力海了。其时苏波罗哥船长说所有的人都不可能再有机会回去了，只有溺死在海里这一条路而已。这令所有的商人都感到非常惊慌。

后来菩萨心想：「我要说真实语来解救这些人。」所以他就郑重地说：「自从我长大后，我不曾恶待过任何一个人。我不曾偷过别人的东西，甚至一根草或一小支竹子也没有偷过。我不曾以贪爱的眼瞧过别人的妻子。我不曾说骗话。我不曾喝过酒，甚至连一小滴也没喝过。愿我这真实的话语，能令船安全地回到原处。」当他这么说后，原本漫无目的四处漂荡了四个月的船，变得好像有超能力一般，通过菩萨所说的真实语的力量，在一天之内就安全地回到拘楼卡杂港。

苏波罗哥所说的真实语也是属于许愿真实语，因为他这么做是为了实现解救船上的人的生命之愿。

尸毘王的故事

有一次菩萨是住在尸毘国阿利咤城的尸毘王（King Sivi）。他每天都拿六十万个钱币来做布施。虽然布施了这么多，他还是不够满意，所以他想把身体的一部份拿来布施。为了实现国王的愿望，帝释天王化身为一个瞎眼的婆罗门来向国王说：「噢！国王。您的双眼都看得到，但我的却不能。若您肯把一粒眼睛给我，那您还能以剩下的另一粒眼睛看东西，而我也能以您所给的眼睛看东西。希望您慈悲地给我一粒眼睛。」

国王听了很高兴，因为他刚想要布施时就有人来向他讨取。所以他就把斯雨迦御医叫来，然后说：「把我的一粒眼睛拿出来。」御医、众大臣和皇后妃子们都尝试说服他放弃这么做，但他却还是坚持他的命令，所以斯雨迦只得把他的一粒眼睛取出来。看着割下来的眼睛，国王很愉快他发愿证悟正等正觉，而后把那粒眼睛交给那位婆罗门。

当由帝释天王所化装的婆罗门把那粒眼睛放进自己的眼眶时，它就好像是原本的那么恰恰好。尸毘王看了很是高兴，因此他再向斯雨迦说：「把我的另一粒眼睛也拿出来。」虽然众大臣都反对，但国王还是把剩下的眼睛割下来给那位婆罗门。后者把国王给的睛放进自己的另一个眼眶，这粒也好像是原本的那么好。过后他为国王祝福后就离开了。

由于尸毘王已经全瞎，以及不再适合治理国家，所以他就退休住在皇家花园里的水池旁。他就在那里省思自己所做的布施。这时帝释天王又来到他的身边来回走着，以便他能够听到脚步声。当国王听到脚步声时，他就问是谁在走。帝释天王答道：「我是帝释天王。你可以向我要求任何东西。」

国王说：「我有许多的财富，有宝石，有金也有银。现在我只是要死，因为我已经没有了双眼。」

帝释天王说：「噢，国王，你说你想死。你是真的想要死？还是因为你瞎了才这么说？」

当国王说是因为瞎了才想死时，帝释天王说：「噢，国王，我不能令你重看得见。但你可以用自己真实的力量得以重新看得见。你可以说句真实语。」

国王听后就说：「我敬爱那些向我讨取礼物的人。我也敬爱那些真正来向我讨取必需品的人。以这真实语，愿我得以重见光明。」当他这么说后，他的第一粒眼睛即刻出现。过后他再说：「当那瞎眼的婆罗门向我讨取眼睛时，我把双眼都给了他。当时我是满心欢喜地做的。以这真实语，愿我得到另一只眼。」

而他也果真获得第二只眼。这两只眼睛并非他与生俱来的那两只，也不是天眼。事实上，它们是因为他的真实波罗蜜而出现的。

尸毘王所说的真实语也是许愿真实语，因为他这么说是为了实现重见光明之愿。

在《鱼族本生经》里提到，有一次菩萨投生为鱼时，牠所住的水池由于干旱而干枯了。有些乌鸦就来吃池中的鱼。其时菩萨就真实地宣说：「虽然我生为鱼而必须吃其它生物来过活，但我却不曾吃过有如米粒般大小的鱼。以这真实语，愿这里下场大雨。」当牠如此说完后，天就即刻下大雨。

在《鹌鹑本生经》里提到，有一次菩萨投生为鹌鹑。当牠还不会飞或走时，森林起了大火，而牠的父母都飞逃了。牠心想：「在这世间里有清净戒、真实与悲心等美德。除了发真实誓言之外，我再也没有其它方法了。」这么想后，牠就说：「我有翅膀，但不能飞。我有脚，但不能走。我的父母都飞逃了。噢，森林大火莫烧我！」那森林大火也就此灭了，而完全没有伤害到那只小鹌鹑。

关于这点，在此必须给予澄清。在前面所提及的黄金晱摩等故事里，他们所说的真实语都是有关善业，所以他们的愿望得以实现是应该的。但这小鹌鹑所说的却与善业无关。牠所说的只是「我有翅膀，但不能飞。我有脚，但不能走。我的父母都飞逃了。」牠所说的真实语根本与善业无关。那为何又能得偿所愿呢？

事实上，说真实语的要点是在于真实，而不是善或恶。若说及善事，但并不是真实的，那也算不得是真实语，是没有力量的，也不能实现其愿。只有真正的真实语才有力量，才能实现所愿。

由于是真实的，所以菩萨所说的即是真实语，而能令牠得偿所愿。虽然牠所说的与善业无关，却也与恶业无关。即使是有关恶业的，只要真实地说，它也算是真实语，而能实现其愿。在《黑岛乘本生经》里就可看到这样的例子。

有一次名为岛乘的菩萨和一位朋友在把家产完全拿去布施后，去到喜玛拉雅山里成为沙门。过后人们称他为黑岛乘。有一天，布施住所给他的施主带同妻子和儿子来拜访他。当父母在跟黑岛乘交谈时，名为祭施的儿子就在路上玩着陀螺。那陀螺滚进蛇住的土墩洞里。当那男孩伸手进洞去拿回陀螺时被蛇咬了一口。中了蛇毒之后，他就倒在地上昏迷不醒。

当时那对父母得知儿子中毒之后，他们就把儿子带到黑岛乘面前来。当他们要求他医那男孩时，他说：「我不懂得医治蛇毒的药方，但我将以宣誓来尝试医治他。」他就把手放在那男孩的头上说：「由于厌倦了世俗的生活，我出家为沙门。但我只能快乐地作个沙门七天，从第八天开始，我就不再快乐，至今已经有五十年了。这么久以来我都很勉强地挣扎着维持下去。以这真实语的力量，愿这男孩所中的毒得以清除，愿他得以活着。」这么说后，那男孩自胸部以上的毒就流了出来，再流进地下。

祭施张开眼睛看见了父母，只说了一声「爸爸，妈妈」就又昏迷过去。那沙门就向男孩的父亲说：「我已尽了自己的责任，而你也应尽自己的本份。」那父亲说：「每当沙门或婆罗门来见我时，我都不曾感到欢喜，但我不曾向别人透露这一点。我只是把自己的感受藏在心里。当我供养食物时，我的心很不愿意。以这真实语，愿我小儿子所中的毒得以清除，愿他得以活着。」这么说后，那男孩自腰部以上的毒就流了出来，再流入地下。

那男孩坐了起来，但还不能站起来。当作丈夫的叫妻子也说些真实语时，她说：「我有些话可作为誓言，但我不敢在你面前说出来。」当作丈夫的坚持要她说时，她只好遵从地说：「我恨那咬我儿子的蛇。而我恨我的丈夫，就像我恨那蛇一般地深。以这真实语，愿我儿子所中的毒得以清除，愿他得以活着。」这么说后，祭施所中的毒全部都流了出来，再流入地下。而他站起身后又再去玩陀螺。

那沙门与两位信徒所发的誓言都是各自收藏了很久的坏事。现今他们都很勇敢地如实透露出来。由于这些都是真实的，他们的愿望都得以完全实现。

关于这点，有人可能会问：「若无论有善业或恶业的真实语都有效的话，在现代是否也是一样地有效？」

答案是：在三种真实语之中，离妄真实语是有德者时时刻刻都持守的。发有如上述的誓言的古代大德们都是一直持守离妄真实语的。他们的真实是非常的圣洁至能令他们实现愿望。当真实在古代非常普遍时，说骗话是会即刻带来恶报的，而真实语也会很快地带来善报。我们可以从塔王的故事里看到妄语即刻带来恶报的例子。（在那故事里，塔王故意说骗话。他把两位国师候选人的长幼辈份掉转来说，结果他被大地吞掉了。）

然而现代的格言是「无谎则言不美」，所以大多数的人都有讲骗话，因此现代是谎言为主的世界，令到现代的真实语不能显著地带来其善报。同样地，妄语的恶报也是不显著的。

以下是其它涉及真实誓言的《本生经》：

《芦饮本生经》述及生为猴王的菩萨如何宣誓真实语而令到许多芦苇变得中空。

《姗波拉本生经》述及姗波拉公主所说的真实语完全地治好了吉祥军王子的痲疯病。

《德米亚本生经》述及月天女皇后如何在持戒后宣誓真实语而怀了德米亚王子。

《生本生经》述及波拉生王子以真实语逃脱铁链与囚牢。

《运薪本生经》述及一个砍材为生的母亲如何在宣誓真实语后把儿子丢向空中，以令国王相信那是他的儿子。由于那真实语的力量，那孩子得以盘腿坐在空中而没有掉下来。

《大孔雀王本生经》述及一位辟支佛如何宣誓真实语而令到许多鸟得以脱离关住牠们的鸟笼。那辟支佛之前是位猎人，他捉到生为孔雀王的菩萨。在听了菩萨所说的法后，他开悟成了辟支佛。（根据菩萨的劝告）他宣说：「现在我已脱离烦恼的束缚。愿所有我关在鸟笼的鸟像我一样得到自由。」从这些故事中，我们应知道真实的力量有多强大。

佛陀时代真实的力量

在佛陀时代，有一次毘舍离城同时遭遇了三种不幸，即：瘟疫、饥荒和夜叉的危害。佛陀带同众比丘去到那城市时就教阿难尊者诵念宣说真实语的《三宝经》。阿难尊者花了整夜的时间绕着城的三道围墙内边诵念《三宝经》。由于那经的力量，那三种不幸即刻消失。《三宝经》里详细地描述当时的情形。这部经文包含了几首宣说真实语的偈。它始于宣说佛陀的素质，即「在人、天、龙、金翅鸟各界有许多珍宝，但没有一样可比得上佛宝。以这真实语，愿一切众生得以解脱不幸而获得快乐。」在《三宝经》里，有十二首偈宣说佛法僧三宝的素质。（再加上帝释天王所说的三首偈，一共有十五首偈。）在结集时，这部经被排列为《经集‧小品》的第一部经，也是《小诵经》的第六部经。

《中部‧王品‧指鬘经》里有佛陀时代的另一个故事。当佛陀住在舍卫城的祗园精舍里时，指鬘尊者告诉佛陀有位临盆的妇女生产有困难。在佛陀的指示之下，指鬘尊者去到那妇女的跟前，以宣说真实语来帮她顺利的生产。尊者说：「自从我成为圣人的那一天开始，我不曾有意地杀害生命。以这真实语，愿这对母子都安康。」这么说后，那妇女就很顺利与毫无困难地生下了儿子，而母子两人都安康。

所以，在佛陀时代，宣誓真实语也是有效的。

真实语在斯里兰卡的力量

在佛陀入灭几百年后，佛法传到斯里兰卡。有一次，一位名为大友（大弥多）的长老的母亲患上了乳癌。那母亲就叫她出家为比丘尼的女儿去向长老讨药。长老说：「我不懂得医药。我将告诉妳一种治病的方法：『自从我出家后，我不曾以贪欲的眼光看过任何女人。以这真实语，愿我母亲得以复原。』当妳回去时，妳用手指按摩母亲的身体，同时说我刚才所说的话。」那比丘尼就回去她的母亲身边，再遵从那长老的指示照办了。当她这么做后，她母亲的瘤就好像泡沫一般地消失了（《清净道论》、说戒品）。

《殊胜义注》的「门论」里述及一个类似的故事。有一个妇女生了某种病。医生告诉她必须以野兔的肉来配药。她的一个儿子吩咐名为札迦纳的弟弟去田捉野兔。有一只野兔看到札迦纳时惊慌地逃跑，却不小心被蔓藤缠住了。牠害怕得惊叫起来。札迦纳就跑过去捉住那野兔，但他心想：「为了救母亲的生命而把这小生命杀了是不合理的。」所以他就放走了那野兔。回去时，他哥哥问：「你有捉到野兔吗？」当札迦纳告诉哥哥他做了什么时，后者很生气地骂他。札迦纳就走到母亲的面前站着说：「自从出生以来，我不曾看到自己刻意地杀害生命。以这真实语，愿我母亲健康快乐。」其时他的母亲即刻复原与再次快乐起来。

如此可见在佛陀入灭后也是有人说许愿真实语的。

三、离妄真实语

在《比豆梨本生经》（Vidhura Jātaka）和其它《本生经》里，我们可以看到离妄真实语的例子。以下是《比豆梨本生经》的简要故事。

高罗婆王和富楼那迦夜叉玩骰子时下了这么样的赌注：若国王输了，富楼那迦可拿走国王的任何东西，除了国王本身、皇后和白色华盖；反之，若富楼那迦输了，国王可以赢得他的「意所成宝石」和马。结果国王输了，富楼那迦就说：「我赢了！噢，国王，把赌注给我。」

由于国王是真的输了，所以他不能拒绝，只好让富楼那迦任选所要的东西。富楼那迦选了国王的大臣比豆梨。国王听后哀求说：「这大臣就是我本身，是我的归依处，因此不能把他拿来跟我的金银等财宝比较。他即是我的生命，所以我不能把他让给你。」

富楼那迦说：「我们争论下去是没有结果的。就让我们去见他，听他的判断。」国王答应了，所以他们就去见那大臣。富楼那迦问道：「噢，大臣，身为俱卢国大臣的你受到天神们的称赞为公正的人。这是真的吗？你是高罗婆王的仆人？或是国王的亲戚，跟他是同等级的？或是国王的亲戚，却比他更高级的？你的名字比豆梨是有意义的，还是无意义的？」

（最后一个问题的意思是：在世上有两种名字。无意义的名字是没有代表性的，只是随便选的而已。另一种是有意义的名字，代表其人果真如其名。譬如，若有个丑陋的男孩名叫「英俊的男孩」，那么这只是一个没有意义的名字而已，因为这名字并不符合那男孩。若有个英俊的男孩名叫「英俊的男孩」，那么这即是有意义的名字，因为它与那男孩的外表是相符的。当富楼那迦问比豆梨名字是无意义或有意义的时候，他是想证实那大臣是否真的公正，因为「比豆梨」的意思是「一个公正无邪之人」。若那大臣是不公正的话，那么他的名字即是无义的。若他是公正的话，那么他的名字即是有意义的。）

其时，比豆梨心想：「我可以说自己是国王的亲戚，或比国王更高级，或跟国王完全没有关系。但这世上没有其它归依处可比得上真实。所以我应该说实话。」所以他就说：「朋友，在这世间里有四种服务，即：一、奴隶的服务；二、为金钱而服务；三、自愿的服务；四、俘虏的服务。在这四种服务之中，我是属于自愿服务国王的。」因此他很真实地回答。

这真实无欺的回答是真实语，但并非取信真实语，因为它并不是为了取信他人而说的。它也不是许愿真实语，因为它并不是为了实现愿望而说的。它只是纯粹为了避免说骗话，因此它是「离妄真实语」。

同样地，在《黄金晱摩本生经》里，当华利夜佉王问黄金晱摩说：「你是什么族人？你是谁的儿子？」当时若黄金晱摩告诉国王说他是天神，或龙，或人非人，或是王族的人，国王都会相信。但是他想他应该只说实话，所以他真实地说：「我是渔夫的儿子。」黄金晱摩与比豆梨所说的话是一样的，即不是为取信别人，也不是为了实现愿望。事实上它只离妄真实语而已。

在《盘达龙本生经》里，当尼沙陀婆罗门问持戒的菩萨（当时他是龙王）：「你是谁？你是天神？还是有大神力的龙？」龙王心想：「即使我说自己是天神，这人也会相信我，但我应向他说实话。」所以就告诉婆罗门说自己是龙。这龙王所说的和比豆梨所说的一样，并非为了取信他人，也不是为了实现愿望。它是为了避免骗人而说出事实，所以是离妄真实语。

组成第七个波罗蜜的即是这离妄真实语。古代的菩萨都时时刻刻培育这离妄真实语。他们生生世世皆以只说实话来成就真实波罗蜜。若他们只是保持沉默以避免说谎，那并不是真正的真实语，因为他们本来就没有说话。那只是离妄而已。

菩萨如何运用这三种真实语

只有在需要取信他人的情况之下，菩萨才会说取信真实语，否则他是不会说的。同样地，只有在需要实现愿望的情况之下，他才会说许愿真实语。至于离妄真实语，那是菩萨时时刻刻都持守的。所以有德者应向菩萨学习，努力培育只说离妄真实语。

两种真实

上述的三种真实语可归纳为两种，即：

一、语发表成就真实；

二、随后实践真实。

大黄金所说的取信真实语；黄金晱摩、苏波罗哥、尸毘王、鱼、小鹌鹑、黑岛乘、芦饮、珊波拉、德米亚、生、运薪和大孔雀王故事里的许愿真实语；以及比豆梨、黄金晱摩和盘达龙王故事里的离妄真实语都在说完后即完成了它们的作用，因此这些真实语是「语发表成就真实」。

然而须陀须摩王对食人鬼所说的真实语却是不同的。那是为了取信食人鬼，让他相信须陀须摩王会再回来见他的取信真实语。但只有当那国王实践他的承诺回去见食人鬼时，那真实才是真的完成了。所以这是「随后实践真实」。

同样地，伏敌王和罗摩王子所说的真实语也是属于随后实践真实。以下是伏敌王的简要故事。

有一次，当迦毘罗国北般阇罗城的伏敌王去打猎时，他在途中遇到从德迦斯拉回来的难陀婆罗门。这婆罗门想向国王说法，国王也答应从森林回来时才听他说法。

来到森林时，国王与大臣们分区猎鹿。有一只鹿从国王的猎区逃出去，所以国王就追赶了过去。在经过一番很久的追逐后，国王终于捉到那只鹿。他把那只鹿斩成两半，挑在肩上。半途中他在一棵榕树下休息。当他起身想继续走时，住在那棵榕树的「人夜叉」阻止他离去，说：「你现在已经成了我的猎物，你不可以走！」（人夜叉并非真正的夜叉。事实上他是那国王的哥哥。在还是婴孩时，他被一个母夜叉捉走了，但她却不想吃那婴孩，而对待他有如亲生子一般地养大。当他的母夜叉养母死后，他就一个人有如夜叉般地独自生活。）

伏敌王说：「我和从德迦斯拉回来的婆罗门有个约会。我已答应了听他说法。且让我先回去听法，过后我将会回来。我会遵守承诺的。」那人夜叉很爽快地接受了国王的承诺，而放他回去。（其实这人夜叉和国王是亲兄弟。由于血缘的关系，虽然两者皆不知道，但前者对后者怀有某个程度的慈悲，所以放后者回去。）那国王就回去听那婆罗门说法。过后当他想要回去见那人夜叉时，他的儿子阿利那沙度王子（我们的菩萨）要求自己代替父亲去。由于儿子的坚持，国王最终让他去。之前国王所说的「我将会回来」必须在说后果真有实践才是真实语，所以它是随后实践真实。

罗摩王子的简要故事：十车王的皇后在生了大儿子（罗摩）、二儿子（相）和女儿（悉达女）后就去世了。国王就娶了一位新皇后。这新皇后生了婆罗达王子。新皇后不断地压迫国王把王位交给她自己的儿子。国王就叫来大儿子和二儿子说：「我为你们担心，怕你们会有危险，因为新皇后和婆罗达王子可能会害你们。占星家说我还可多活十二年。你们应该住在森林里十二年，过后回来接收王位。」

罗摩王子答应了，所以他们两兄弟就出城而去。由于不愿与他们分离，他们的妹妹也跟他们一起离去。虽然占星家预测国王还可活十二年，但由于他时常为儿女担心，在九年后他就死了。当时那些不想立婆罗达王子为王的众大臣就去找他们三兄妹，告诉他们国王已经死了，以及邀请他们回去治理国家。但罗摩王子却说：「我已经答应父亲过了十二年才回去。若我现在回去，我就是没有遵守对父亲立下的承诺。我不想破誓，所以你们应把我的弟弟和妹妹带回去，立他们为太子与公主。你们这些大臣则负责治理国家。」在此罗摩王子决意要等到十二年的时限过去，以实现他对父亲所立下的承诺。这也是随后实践真实。

真实与时间

为了更容易明白「语发表成就真实」和「随后实践真实」之间的差别，真实可再分为四种，即：

一、只关系到过去的真实；

二、关系到过去和现在的真实；

三、只关系到未来的真实；

四、没有特定时间的真实。

在这四种真实之中，只关系到未来的真实即是随后实践真实，其它三种则是语发表成就真实。

在《黄金晱摩本生经》里，菩萨的父母所说的真实语关系到过去的，因为他们说：「之前我的儿子有修习正法；他时常修习梵行；他只说实话；他有照顾父母；他有尊敬长辈。」

当他的父母说及「我们爱晱摩更胜于自己的生命」和多孙陀利女神所说的「我最爱的人即是黄金晱摩」时，这些真实语是没有特定时间的。

《苏波罗哥本生经》和《尸毘王本生经》中的许愿真实语是与过去有关的。同样地，《黑岛乘本生经》和《芦饮本生经》里的许愿真实语也是与过去有关的。

在《鹌鹑本生经》里，小鹌鹑所说的「我有翅膀，但不能飞。我有脚，但不能走」是跟过去与现在两者有关的。

《姗波拉本生经》里所说的「你是我最爱的人」，以及《德米亚本生经》里月天女皇后所说的真实语都没有特定的时间。

如此，我们可以把真实语和时间互相联系。

究竟真实波罗蜜

关于真实波罗蜜，《殊胜义注》和《佛种姓经注》解释须陀须摩王的真实波罗蜜是究竟波罗蜜，因为为了遵守承诺，他必须冒着生命的危险回去见食人鬼。在这事件里，他在食人鬼面前发誓，但其时那誓言只是誓言而已，它的作用还未完成。为了完成誓言，他必须去实践它。而他果真遵守承诺，在已经回到因陀跋达城后，再回去找食人鬼。起初当他许诺「我将回来」时，那还不是他牺牲生命的时刻。只有在他再回去见食人鬼时，他才是真正地牺牲生命。因此注释称他为「以牺牲自己的生命来保护真实语的国王」，而不是「冒着生命危险发誓的国王。」

须陀须摩王与比豆梨大臣的真实是值得拿来作个比较的。比豆梨说他是个仆人；当他说完后，他的真实已完成了。但当他那么说时，他并不须为自己的生命担心，他不会因为自己是个仆人而死去。因此有人可能会说比豆梨所成就的真实是比须陀须摩来得低。

然而比豆梨可能早已准备牺牲自己的生命，心想：「这人在得到我后可能会杀死我。若他真的那么做，我也愿意接受死亡。」这是因为他是个智者，他应该曾经这么想：「这年轻人要得到我并非为了向我致敬。若他想要向我致敬，他应该早已公开地说出来意及作出请求。现在他并没邀请我。他是以赌博来赢取我。他是不会让我自由的。」除此之外，他还是个夜叉。虽然外表是个年轻人，但看到他的行为之后，大臣应该知道他是个粗野的人。另一点应受到考虑的是：当比豆梨要离去时，他训诫国王及自己的家人，然后说：「我已尽了自己的责任。」富楼那迦夜叉则回答说：「别害怕。捉紧我的马的尾巴。这是你最后一次活着看这世界。」比豆梨说：「我没有做会令我投生恶道的恶业。为何我要害怕呢？」那大臣的话已显示了他早已决定牺牲自己的生命。

这几点显示了比豆梨的真实也是冒着生命危险的，因此并不低于须陀须摩王的真实。所以，若它并不是比较高级的，至少也与须陀须摩王的真实同等级。

真实波罗蜜与之前的波罗蜜不同的特点是它具有以说真实语来实现愿望的能力。在《须陀须摩本生经》里也有说到：「在世间的一切味道当中，真实之味是最甜美的。」因此我们应该非常精进地修行，以体验真实的美味。

真实波罗蜜一章至此完毕。

第八章：决意波罗蜜

决意的巴利原文是adhiṭṭhāna。若有人想修决意波罗蜜，那么他的决意必须是坚定与稳固地深植于心中。这是为何当须弥陀菩萨在省察决意波罗蜜时，他把它比喻为一座不受狂风动摇的岩岳。

这比喻很清楚地显示决意是指心中对已决定去做的事绝不动摇。因此，若有人想要证悟道果智或一切知智（即想要成佛），那么他对修行以证悟它们的决心必须稳固如岩岳般地深植于心中。

各种决意

经典里提及各种不同的决意。

关于布萨的决意

《律藏‧大品》里的布萨犍度提及三种布萨，即：僧伽布萨、组合布萨和个人布萨。「僧伽布萨」是在满月及新月那一天，至少四位比丘在戒堂里所进行的布萨。其中一位比丘会诵出别解脱戒，其它比丘则恭敬地聆听。这布萨被称为「诵经布萨」。

若当天只有两位或三位比丘，他们应该实行「组合布萨」，因为至少需要四位比丘才能组成僧团，所以在只有两或三位比丘的时候，他们必须先宣说动议；若只有两位比丘的话则不需要动议，然后每位比丘都以巴利文宣说自己的戒是清净的。所以它也被称为「遍净布萨」。

若只有一位比丘的话，他就必须实行「个人布萨」。在他还没有这么做时，若还有时间的话他应该等其它比丘来参与。当时间到时还没有其它比丘来的话，他只好独自实行布萨。根据佛陀的训示，他应该决意地说：「今天是我的布萨日。」这是指他时常警觉到今天是布萨日。这种布萨是为「决意布萨」。这即是关于布萨的决意。

关于袈裟的决意

在接受袈裟之后的十天之内，比丘必须对那袈裟作出决意或说净（即与其它比丘共有那袈裟）。若过了十天还未对那袈裟作出决意或说净，那么他必须根据戒律舍弃它。那比丘也犯了尼萨耆波逸提罪。因此在接受袈裟之后的十天之内，他必须决意地说：「这是我的袈裟。」那么他就不必舍弃那袈裟，也没有犯罪。对那袈裟作出决意是指心要坚定地决定用那袈裟为下衣，或上衣，或外衣，或作为一般的用途。

关于钵的决意

同样地，当比丘获得钵之后，他必须在十天之内决意它的用途，说：「这是我的钵。」若他没有在十天之内这么做，他也犯了尼萨耆波逸提罪，必须根据戒律舍弃它。对钵作出决意是指心要坚定地决意：「这是我的钵。」

决意在以上三个事件里是属于戒律的术语，它与以下的三个事件是无关的。

关于禅那的决意

在证得初禅后，禅修者应培育初禅的五种自在，这点在《清净道论》的「说地遍品」及其它地方都有解释。五自在是五种掌握的善巧。在证得初禅后，禅修者必须继续修习初禅，直到能够掌握初禅的五种自在。

第一种自在是「转向自在」，即转向于禅那的禅支，以及各禅支的相。开始时，他不能很容易地省察它们，可能会稍微慢一点，因为他还不善巧于转向。当他有经验后，他就会比较容易省察它们。那时他已具备转向自在。

第二种自在是「入定自在」。禅修者在掌握了转向自在后，必须再掌握入定自在。他可以不断重复进入他已证得的禅那来培育入定自在（就好像通过重复背诵，人们就能掌握早已能记得的课文一般）。在还没有掌握入定自在时，若他尝试进入禅那，禅那心是不会很容易在他的心流中生起的。只有在他已掌握了入定自在时才能比较容易地办到。

第三种自在是「决意自在」或「住定自在」，即决定入禅多久。在还没有掌握决意自在时，若他尝试决定入禅的时间，他可能会入禅比原先决定的时间来得长或短，譬如他决定「让我入定一小时」，他可能在一小时之前或之后出定。这是因为他还未掌握决意自在。当他已经很熟练时，他就能很准确地根据自己的决定入定多久。

第四种自在是「出定自在」，即准确地在所决定的时间出定。

第五种自在是「省察自在」，即省察禅那里的所有禅支。就好像转向自在一般，在还未掌握好时，那些禅支是不易显现的。只有在掌握了省察自在后，它们才比较容易显现。（转向自在发生在心路过程的意门转向心里；省察自在则发生在接着生起的速行心里，意即它们发生在同一个心路过程的不同心里。）若禅修者掌握了转向自在，他也已掌握了省察自在。因此经典中解说具备了转向自在的心也已掌握了省察自在。

在这五种自在里，关于禅那的决意是指决意自在。

关于神变的决意

《清净道论》的「说神变品」述及十种神通，即：

一、决意神变；

二、变化神变；

三、意所成神变；

四、智遍满神变；

五、定遍满神变；

六、圣神变；

七、业报生神变；

八、具福神变；

九、咒术所成神变；

十、彼彼处正加行缘成神变。

（神变的巴利文是iddhi，意即成就，或所愿成就。）

（一）决意神变：譬如，当某人决意：「让我现出百身或千身。」而他果真在当时即能现出百身或千身，就有如他所决意数目一样多。（这是能够变出多个跟自己一样的身体，而自己在当时并没有消失。那些所变出来的身体的姿势跟原来身体姿势可以是一样的，也可以是不同的。）

（二）变化神变：这是隐去本来的形态，而显现为龙或金翅鸟的形态，乃至种种形态的能力。

（三）意所成神变：这是用心在自己的身体之内再造另一个自己的色身的能力。（这并不是有如决意神变所映现的色身，也不是有如变化神变般改变自己的形态，而是在自己的体内再造出一个自己的小色身的能力。）

（四）智遍满神变：即将生起的（阿罗汉道）智所导致的神奇现象。例如两家长老（薄拘罗长老）等。

两家长老

以下是《增支部‧一集》两家长老（Bākula Thera）的故事的摘要。

两家是憍赏弥国一位富人之子。在庆祝他出生那天，他被带到耶牟那河中沐浴。由于乳母不慎使他掉入河里，而被一条鱼吞了下去。那鱼感到腹部非常炽热，所以就游走了。此鱼游到波罗奈城附近的渡头为渔夫捕获，并且卖给一位长者的妻子。那妇人对此鱼起爱好心，说道：「我自己来煮。」当她剖开鱼时，忽见一幼儿在鱼腹中俨如金像。由于她自己并没有孩子，而且很渴望有个孩子，所以她非常高兴地说：「这就是我的儿子。」

当这件事传到住在憍赏弥国的亲生父母时，他们赶快去到波罗奈城讨回孩子。但那波罗奈城的妇女却拒绝把孩子还给他们，说：「这婴儿来到这里是因为我们应获得他。我们不能把他还给你们。」

当他们去法庭解决这项争论时，法官判决那婴儿平等地属于那两对夫妻。如此，那婴儿有两位母亲和两位父亲，所以他被命名为「两家」。

婴儿能够在被鱼吞下后毫无损伤的确是件奇迹。那奇迹的原因是智遍满神变，即两家肯定会在那一世证得阿罗汉道智。（或是因为那婴儿具备肯定会令他在那一世证得阿罗汉道的波罗蜜智的影响之故。）

僧结笈沙弥

当僧结笈沙弥（Saṅkicca Sāmaṇera）还在母胎时，他的母亲在快要生产前死了。在火葬时，人们用叉刺穿她的尸体以便烧得更好时，有一支叉刺伤了那婴儿的眼睛，令到他哭了。当知道婴儿还活着时，人们便取尸剖腹，取出那婴儿。那小孩在长大至七岁时就成了阿罗汉。

那小孩得以逃生的奇迹也是因为智遍满神变的缘故。

（五）定遍满神变：在生起（初禅等）定之前或之后或那一剎那之间所产生的殊胜妙用是为定遍满神变。关于这种神变，《清净道论》描述了几个故事，在此我们只提及舍利弗尊者的故事。

舍利弗大长老

有一次舍利弗尊者与目犍连尊者住在一个名为迦布德的山峡里时。当时舍利弗尊者新剃了头发，于月夜中坐在露地入禅。有一位凶恶的夜叉与另一位朋友来到时，看到了尊者的光头正在发亮，而想用手敲它。他的朋友劝他别做，但他还是尽全力给予舍利弗尊者当头一击。那一击强至所发出的声音有如雷鸣。然而大长老却没有感到任何疼痛，这是由于大长老的定遍满神变的缘故。

（六）圣神变：圣者有能力省察不净为净，或省察净为不净。圣者可以随意省察事物为净或不净的能力即是圣神变。

（七）业报生神变：鸟能够在空中飞；牠们在今生并不需要特别努力即有飞行的能力。这是过去世所造的业的果报。天神、梵天、世上第一代的人与阿修罗都有飞行的能力。这些能力是属于业报生神变。

（八）具福神变：转轮圣王等能在天空中飞行。他们能这么做是因为他们所累积的善业。那些和转轮圣王在空中一起飞行的人的飞行能力真正来源是与拥有福报的转轮圣王相处的缘故。殊胜居士（Jotika）、发髻居士（Jatila）、美音居士（Ghosaka）和文茶居士（Meṇḍaka）等的财富也是来自具福神变。

（业报生神变和具福神变之间的差别：业报生神变并不是因为今世所造之业产生的力量，而是由在过去世造下之业产生的力量，它随着那人出生而来。具福神变并不只是由于在过去世造下的业产生，而是在今世的业支持过去世的业之下才能产生。它并没有随着那人出生而来，而必须在那人于今世造了足够的善业时才能生效。例如转轮圣王的宝轮并不是在他出生时即有，而必须在他持守某些戒及实行了转轮圣王的特别任务之后才能出现。所以这种神变并不只是基于过去业即能产生，而必须也有今世的努力之下才能产生。）

（九）咒术所成神变：咒术师能在天空中飞行及拥有其它超能力。

（十）彼彼处正加行缘成神变：由于某种正加行戒或努力而获得的成就。（此神变包括的范围很广。由于正精进而证语的道果智是最高等的彼彼处正加行缘成神变。简而言之，由于学习工巧业、三吠陀、三藏，乃至耕种等而获得的成就都是彼彼处正加行缘成神变。

在以上十种神变之中，决意神变就如周利盘陀迦尊者（小路尊者）等所拥有的。他们能够现出百身千身。若没有这种神变的普通人也决意要现出百身千身，由于他们没有禅那等基本条件，他们不能实现所决意的。反之，拥有这种神变的人能实现其决意，那是因为他们的禅那或定足够强的缘故。

入灭尽定之前的决意

当一位具备八定的阿那含或阿罗汉要入灭尽定时，他会如此决意：「在我入灭尽定的期间里，愿我别处的东西不会遭到毁坏。若僧伽要召见我的话，愿我在传讯的人还未到前已出定。当佛陀要见我时，愿我能够即刻前去。」只有如此决意之后，他才入灭尽定。

根据他的决意，在他入灭尽定的期间，他在别处的东西不会遭到五敌摧毁。其时若僧伽召见他，在传讯的人还未到时他已出了定。当佛陀要见他时，他已即刻出定。虽然他没有决意，但五敌也不能摧毁他身上的袈裟等。那是因为他的定力的缘故。

三种决意

根据不同的内容，决意可分为三种，即：

一、预兆决意；

二、愿望决意；

三、任务决意。

一、预兆决意

我们可以在《瞻波龙王本生经》和其它故事里看到这种决意。以下是《瞻波龙王本生经》的摘要。

当瞻波龙王告诉美意皇后说他要去人间持戒时，皇后说：「人间充满了危险。若您发生了什么事，有什么相是可令我知道的呢？」龙王就带她到皇家水池，说：「看那水池。若我被敌人捉去了，那池水就会变黑。若我被金翅鸟捉去，那池水就会滚。若我被玩蛇的人捉去了，那池水就变得血红。」过后龙王就去人间持戒十四天。

然而在过了一个月后龙王还没有回去，因为他被玩蛇的人捉去了。由于担心他的安全，皇后去到那水池，看到池水变得血红。

瞻波龙王所作的决意是预兆决意，因为他在预兆还未出现之前已作了决意。

同样地，根据《本生经注》，当悉达多太子出家时，他剪断了头发，再把它丢向天空，说：「若我会开悟的话，愿这头发留在空中，不然就让它掉回地面。」那头发有如花圈一般地留在空中。这也是预先作出的预兆决意，以知道他是否能够成佛。

再者，在修了极度的苦行六年之后，当他在尼连禅河边吃完善生所供养的乳饭之后，他把金钵放在河中，决意地说：「若我会成佛，愿这钵向上流漂去，不然的话就让它往下流漂去。」而那钵果真向上流漂去，最终沉入迦罗龙王的龙宫里。这项决意也是预兆决意。

同样地，在这世上人们为了预先知道其愿是否能实现而作出决意，以获取其预兆。这也是一种预兆决意。在今天这种决意还是受到普遍采用的（尤其是在缅甸）。有些人会去出名的佛塔前或神庙前，在提起石头之前决意地说：「若我的计划会实现，愿这石头是重的，否则就让它是轻的。」或是相反的决意。在提起那块石头时，他就以感觉那石头的重量来判断他是否会成功。

二、愿望决意

愿望决意是为了实现其愿而作出的决意。我们可以在《比豆梨本生经》里看到这种决意的例子。

注释里提到，当富楼那迦夜叉就快要带走比豆梨大臣时，那大臣勇敢地说：「我并不怕死。」然后他决意地说：「愿我的下衣不会损坏。」在省察自己的波罗蜜之后，他绑紧自己的衣服，再俨如狮王般无畏地捉住富楼那迦的马的尾巴，跟着他离去。比豆梨所作的这项决意是愿望决意。

在《芦饮本生经》里，身为猴王的菩萨带领着八万只猴子。他发现到要喝某一座池塘的水会有困难。牠就拿起一根长在池边的芦苇，说句真实语再发愿使那根芦苇的节都通了，而那根芦苇也就整根变成中空了。所以牠的随从都得以用那根中空的芦苇饮水。然而其时猴子的数目太多了，猴王不能给牠们每只一根中空的芦苇。所以就决意地说：「让这池塘四周的芦苇变成中空。」猴王为了实现让每只猴子有得饮水之愿而作出的决意即是愿望决意。

《犬本生经》里述及，有一次波罗奈国梵与王的马车皮带被城里的狗咬坏了。由于误会是城外的狗咬坏的，兵卒们就去追杀城外的狗。所以城外的狗都害怕得躲到坟场去。作为狗群首领的菩萨（当时他是狗）知道是城内的狗咬坏皮带的，因此牠叫其它的狗等牠，而牠自己独自进宫去。当牠进城时，牠专注于省察自己的波罗蜜，再散播着慈爱，然后决意地说：「愿没有人能够用石头或棍子丢我。」这为了实现城外的狗得以脱离危害之愿而作出的决意也是愿望决意。

《摩登伽本生经》提及，有一次当梵与王统治波罗奈国时，菩萨生为一个低级的首陀罗，名为摩登伽。有一位长者的女儿名为「见吉祥」，因为她相信吉祥的预兆。有一天当她带同侍女们去花园玩乐的途中，她看到正在进城的摩登伽。虽然摩登伽已因为自己是低级的人而避开在一旁，但是看到了他的见吉祥还是感到不快。过后她就转身回去了，因为她觉得看到首陀罗表示那天对她来说是不吉祥的。她的随从感到非常生气，说：「为了你，我们今天没得好玩。」然后把摩登伽打得昏死过去才离开。过了一阵子，当摩登伽回复知觉时，他心想：「见吉祥的随从竟然折磨我这无辜的人。」他就去到见吉祥父亲的家，躺在门口，决意不赢获见吉祥绝不起身。摩登伽为了使见吉祥低头的决意也是愿望决意。

《律藏‧大品》的注疏也提到：在刚开悟过后，佛陀在菩提树四周的七个地方入定七个星期，每个地方一个星期。在王处树下过了最后七天之后，达布沙和跋梨伽两兄弟供养糕饼给佛陀。当佛陀在考虑如何接受他们的供养时（陶师梵天供养的钵在佛陀接受善生供养乳饭时已消失了），四大天王来到佛前，以及供养四个翠玉钵给佛陀。然而佛陀拒绝了。四大天王再供养四个腰豆色彩的石钵给佛陀。此时，为了增强他们的信心，佛陀接受了他们所供养的钵，然后决意说：「愿这四个钵变成一个。」其时那四个钵就变成一个有四道环口的钵。佛陀的这项决意也是愿望决意。

决意与真实语的差别

看起来好像预兆决意、愿望决意和许愿真实语都是一样的，因为它们都涉及实现愿望。

关于许愿真实语，当黄金晱摩的父母与多孙陀利女神各自说真实语时，他们都希望黄金晱摩所中的箭毒得以清除。关于预兆决意，当菩萨作出决意再把剪下来的头发丢向天空时，他希望若自己能够成佛的话就让那头发挂在天空中。关于愿望决意，当比豆梨作出决意时，他也希望自己的下衣能够完整无损。它们都与愿望有关连令到人们以为它们都是一样的。这是为何现今有些人把真实和决意两个不同的词作为一词来用，说：「我们在修真实决意。」

然而，事实上在十波罗蜜里，真实和决意是个别不同的波罗蜜。因此，它们是两个不同的东西。而它们的差别是：无论是善恶，只要是事实的即是真实。以真实为根基的愿望是许愿真实。没有以任何事实为根基，只是决意实现愿望的作法是决意。

再作进一步的解说，当黄金晱摩的父母说真实语时，他们说：「之前晱摩有修正法。」（这是作为根基的事实。）然后再说：「以这真实语，愿他的毒得以清除。」（这是他们的愿望。）因此以事实作为根基的愿望是为许愿真实语。

当菩萨把剪断的头发丢向空中时，他决意地说：「若我能够成佛的话，愿这头发留在空中。」他这么做时是没有以任何事实为根基的。他所作的决意是为了预先知道他是否能够成佛。

当比豆梨捉住马尾，就要跟富楼那迦离去时，他决意地说：「愿我的下衣完整无损。」他这么做时也是没有以任何事实为根基的，所以是愿望决意。

所以，真实语和决意的差别是在于有没有以事实为根基。

三、任务决意

在此任务是指布施、持戒等善行。当某人决意实践这些善行时，他的决意可称为任务决意，但只是决意并非已成就了决意波罗蜜。其原因是那决意是不属于过去与现在的。只有在未来他果真有如已决意的去实践时，他才是成就了决意波罗蜜。无论现在他的决意有多强，若过后并不能实践的话，那么他的决意是无用且毫无意义的。

《佛种姓经》里提及决意必须是坚定不移的，就好像犀牛角一样，只有一个，而不是两个。

之前所提及的布萨决意，以及关于袈裟和钵的决意，是不能被归纳在预兆决意、愿望决意及任务决意之内的，因为它们只是戒律指定必须作的决意而已。反之，入定决意和入灭尽定之前的决意，则是愿望决意。

菩萨与三种决意

在以上三种决意之中，菩萨实行预兆决意和愿望决意并不是为了成就决意波罗蜜，而只是为了符合情况的需求罢了。反之，菩萨修任务决意则是为了成就决意波罗蜜，以证悟阿罗汉道智和一切知智。

以下是摘自《行藏》形容菩萨如何修决意波罗蜜的经文之片段：

「舍利弗，当我是尸毗王时，我在皇宫里这么想：

『在人们所做的布施之中，没有一种是我不曾做过的。若有人来向我讨眼睛的话，我将心不动摇地把眼睛布施给他。』」

这是指尸毗王已经坚决地决意：「若今天有人来向我讨取眼睛，我将毫不犹豫地把眼睛布施给他。」

当帝释天王化成一个婆罗门来向他讨一粒眼睛时，他果真有如早已决意的，毫不犹豫地把双眼送给那婆罗门。尸毘王的这项决意是与布施有关的。

在盘达龙王一章里提到：

“Caturo ange adhiṭṭhāya semi vammikamuddhani chaviyā cammena maṃsena nahāru aṭṭhikehi vā yassa etena karaniyam dinnaṃ yeva harātu so”

这段巴利经文形容了盘达龙在持戒时如何决意。它的意思是：「在对我身体的：一、厚皮与薄皮；二、血与肉；三、肌肉；四、骨四个部份作出决意之后，我就躺在蚁丘上。任何人想要用到我身体的任何部份，都可以把它拿去，因为我已决意用身体来做布施。」为了提升戒行，盘达龙王决意地说：「我将牺牲我身体的四个部份来保护我的戒。」

盘达龙王的这项决意是与持戒有关的。

在《瞻波龙王本生经》里，瞻波龙王告诉他的皇后什么是他遇难的兆相之后，就到人间去持戒。关于这点，注疏提到：

「在说完兆相及决意新月十四布萨日当天持戒之后，瞻波龙王离开了龙界，去到人间躺在蚁丘上。」

瞻波龙王的这项决意是纯粹与持戒有关的。

在以上的所有故事里，布施或持戒是一回事，而决意则是另一回事。尸毘王的布施在他把眼睛送出去时发生，但他的决意则在布施之前已发生。因此是决意在先，布施在后。在龙王持戒的事件，也是决意在先，持戒在后。在俗事里，一般上也是在决意「我将这么做」之后，才会真正有去做的行动。

德米亚王子的决意

有一次菩萨生为迦尸国国王的儿子，名为德米亚。（他父亲把他命名为德米亚是因为在他出生那天，迦尸国全国下了一场大雨，这令到百姓们都很欢喜。）当王子一个月大时，他的父亲抱着他审判四个小偷，每个小偷都受到处罚。当王子看到时感到很惊骇与悲伤，心想：「我应怎么做才能脱离这皇宫？」

隔天当他独自躺在白色华盖之下时，他想起了父亲的作为，而害怕以后会成为国王。当时保护那华盖的女神在过去其中一世是他的母亲，她抱起菩萨说：「孩子，别害怕。若你想要脱离这皇宫，你只须决意装成哑巴、耳聋及全身瘫痪，那么你的愿望就会实现。」其时王子就决意照着办。

在接下来的十六年里，王子受到了各种考验，但他还是对自己的决意坚定不移。最后他的父亲下令说：「我的儿子真的是哑巴、耳聋及全身瘫痪。把他带去坟场活埋了。」

虽然他在漫长的十六年里受到各种艰难的考验，他还是有如不受动摇的岩岳一般地坚定。他那坚定不移的决意是非常高难度的决意。只有人们能够有如德米亚王子一般尽全力不动摇地去实行任务决意时，他们才是在成就菩萨所修的决意波罗蜜。

决意波罗蜜一章至此完毕。

第九章：慈波罗蜜

慈的巴利原文是mettā，pema则是爱。慈是一种特定的爱，pema则是爱的普遍用语。所以pema可分为三种，即：

一、爱爱（taṇhā-pema）；

二、世俗爱（gehasita-pema）；

三、慈爱（mettā-pema）。

（一）爱爱是男女之间的爱，是由渴爱与贪欲所引起的。

（二）世俗爱是父母子女、兄弟姐妹之间的执着，是由于一家人相处所引起的。

爱爱和世俗爱两者皆是不善的，前者是爱欲（taṇhā-rāga）后者则是贪（lobha）。

（三）慈爱是无界限地希望他人幸福。这是完全无执着、不会想要时常与他人相处的爱。人们可能各处一方，然而却在听到住在远方的那人生活幸福而感到快乐。这种分离不会令到他感到不满足。因此慈爱是清净与圣洁的，所以它被称为梵住。这即是说，培育慈心即住在梵心里。除了慈之外，悲、喜与舍也是梵住。

所以梵住包含了这四种美德；它们也名为四梵住。（梵住的另一个名称是无量心，因为它们是应受到培育与散播给无量众生的内心素质。）

我们必须小心地注意到培育慈爱并非培育不净的爱爱与世俗爱，而是清净与圣洁的慈爱。过后我们将讨论如何培育慈爱。

慈与无瞋

慈是一个究竟法。然而在列举诸究竟法（即心、心所、色及涅盘）时，慈并没有被列为个别的究竟法，因为它是包括在无瞋心所之内的。无瞋心所本身有很广泛的含意。所以慈是无瞋心所的一部份。

再进一步的解释：根据《阿毗达摩概要》，无瞋心所与五十九种美心相应。每当这五十九个心的任何一个生起时，无瞋心所也会同时生起。无瞋的目标有许多种，然而慈却只能以有情生命为目标。只有在取有情生命为目标，心想「愿他们健康快乐」，希望他们幸福时，所生起的无瞋心所才是慈。

关于之前所提及的忍辱波罗蜜，忍辱也是无瞋心所，但不是一切的无瞋心所都是忍辱。只有在受到他人的恶待，而能保持不生气时，那时生起的无瞋心所才是忍辱。同样地，不是一切无瞋都是慈，只有在希望众生幸福时生起的无瞋才是慈。

五百二十八种慈爱

关于慈，有些人说慈爱有五百二十八种，但实际上并非如此。我们应该知道，人们会这么说是因为《无碍解道》里列出了培育慈爱的五百二十八种方式。

在这五百二十八个方式中，五个是无限的，即：

一、一切有情；

二、一切有息者；

三、一切生物；

四、一切人；

五、一切有生命者。

当禅修者采用这五个方式的任何一个去散播慈爱给三十一界的一切众生时，一切众生都毫遗漏地被包括在内。由于没有任何众生是不被这五个方式包括在内的，所以它们被称为无限。（也称为五无限众生。）

散播慈爱给有限众生时，其分类法如下：

一、一切女众；

二、一切男众；

三、一切圣者；

四、一切凡夫；

五、一切天人；

六、一切人类；

七、一切恶道众生。

以上每一个皆是属于个别种类的众生，所以他们被称为有限众生（也被称为七有限众生。）

如此我们应该散播慈爱给这十二种众生，五无限的与七有限的。

我们应以下列的方法散播慈爱给这十二种众生：

一、愿他们得以脱离仇敌；

二、愿他们得以脱离身体的痛苦；

三、愿他们得以脱离内心的痛苦；

四、愿他们生活快乐。

当以这四个方式散播慈爱给每一组的众生时，散播慈爱的方式一共有了四十八个。在这四十八个方式里是没有方向的分别的。

在这四十八个方式里，若再依东、西、南、北、东南、西北、东北、西南、下方和上方十个方向分别时，一共再有另外四百八十个方式。譬如：「愿东方的一切有情得以脱离仇敌、得以脱离身体的痛苦、得以脱离内心的痛苦、生活快乐。」也应如此地散播慈爱给其它方向的众生。

若把没有分别方向的四十八个方式跟有分别方向的四百八十个方式加起来，那么就一共有五百二十八个方式。

这五百二十八个为人们所熟悉的培育慈爱的方式是《无碍解道》里所教的。该经在解释如何散播慈爱后，并没有提及散播悲心、喜心与舍心。然而现今有些课文在列出散播慈爱之后，再列出：

  1. 「愿他们得以脱离痛苦」，即属于培育悲心；
  2. 「愿他们所得不失」，即属于培育喜心；
  3. 「愿他们以自己的业为自己的资产」，即属于培育舍心。

古代导师把它们列入课文里的，以便那些想培育悲、喜与舍心的人可以运用培育慈心为前导。因此想要培育悲心的人应该心想：「愿一切有情得以脱离痛苦。」想要培育喜心的则心想：「愿一切有情所得不失。」想要培育舍心的则心想：「愿一切有情以自己的业为自己的资产。」

然而这并不意谓我们只可采用经典里所提及的方式，因为不只是「有情、有息者、生物、人、有生命者」这些词才包含无限众生，其它的词句，譬如「身、命、生类」等也包含了无限众生的意义。所以我们也可以「愿一切身得以脱离仇敌」来散播慈爱给一切众生。

《无碍解道》中列了四个散播慈爱的方式，然而我们也可以采用其它方式，譬如「愿一切有情快乐」、「愿一切有情平安」，这些心念也是慈心。事实上，《慈爱经》已证明了可采用其它句子与方式培育慈爱。

《慈爱经》培育慈爱的方式

《慈爱经》是佛陀向一群住在森林里的比丘所说的。在结集时，这部经被列入于《经集》和《小诵经》里。这部经的开端举出了欲培育慈爱的人所应具备的素质。

经中说：

「欲获得寂静（涅盘）的善行者应具备：

  1. 能干；
  2. 坦诚；
  3. 绝对正直；
  4. 谦恭；
  5. 温文；
  6. 不骄傲；
  7. 知足；
  8. 易于护持；
  9. 事务少；
  10. 简朴（即远行时不应带太多自己的物品。比丘应该只带自己的八资具，简便如鸟只带着双翼地去远行。）

十一、五官安详；

十二、摄受诸根；

十三、谨慎；

十四、不执着俗家（这是为比丘特设的，因为这部经 原本的对象是比丘。在家众则不应该执着家庭和 朋友。）

十五、只要智者会指责，即使是最小的错也不犯。」

经中解说在具备了上述十五个条件之后，应如何培育慈爱。它提到「愿他们快乐与平安，愿一切众生快乐」等。

以下是《慈爱经》所教的培育慈爱的方式：

  1. 对一切众生培育慈爱（全体慈爱）；
  2. 把众生分为两组来培育慈爱（二组慈爱）；
  3. 把众生分为三组来培育慈爱（三组慈爱）。

全体慈爱

若有人想以这个方式来培育慈爱，他应该心念：

  1. 「愿一切众生身体舒适」；
  2. 「愿一切众生平安」；
  3. 「愿一切众生内心快乐」。

二组慈爱

众生可分为四对，即：

  1. 弱与强（指阿罗汉）两种众生；
  2. 可见与不可见两种众生；
  3. 住在远处与近处两种众生；
  4. 不会再生（指阿罗汉）与还会再生两种众生。

所以我们可以这么培育二组慈爱：

  1. 「愿一切弱与强的众生身心皆快乐」；
  2. 「愿一切可见与不可见的众生身心皆快乐」；
  3. 「愿一切住在远处与近处的众生身心皆快乐」；
  4. 「愿一切不会再生与还会再生的众生身心皆快乐」。

三组慈爱

三组的众生有三种，即：

  1. 长、中与短的众生；
  2. 大、中与小的众生；
  3. 胖、中与瘦的众生。

所以我们可以这么培育三组慈爱：

  1. 「愿一切长、中与短的众生身心皆快乐」；
  2. 「愿一切大、中与小的众生身心皆快乐」；
  3. 「愿一切胖、中与瘦的众生身心皆快乐」。

由于运用全体、二组及三组培育慈爱都是希望看到他人幸福与快乐，所以它被称为「乐利益处慈爱」。

希望看到他人脱离不幸痛苦的慈爱则被称为「灭苦利益处慈爱」。巴利文有这么形容这种慈爱：

「愿无人欺骗他人，

或在任何地方轻视任何人，

愿他们不互相怀恨，

不思挑拨与敌对。」

有人可能会问：「为何《无碍解道》和《慈爱经》形容多种培育的方式，而不是一个方式而已？」

其答案是：凡夫的心不断地从一个感官目标飘荡至另一个目标。这样的心是难以用单一个培育慈爱的方法来使它稳定下来的。只有采用不同的方式才能使心定下来。因此，佛陀教导多种培育慈爱的方式。后代的圣者也这么解说各种培育慈爱方式。

另一种解释是：修慈心的人都有不同的资质，对于有些人，无限的方式比较易于理解；有些人则对有限的方式比较明白；有些人以各种方向来散播慈爱比较清晰；有些人对全体慈爱比较清楚；有些人比较适合二组慈爱；有些人则感到三组慈爱比较恰当。由于修慈爱的人有不同的资质，因此佛陀教各种不同的方式，以适合每个人，所以后代的导师也这么解说。

菩萨的慈爱

《行藏》与《大集》解释在《黄金睒摩本生经》里的菩萨如何修慈爱。摘自《行藏》的故事简要如下：

「舍利弗，当时我是黄金睒摩，住在帝释天王所准备好的住所。我散播慈爱给森林里的狮子与老虎。我与狮子、老虎、花豹、野狼、水牛、花鹿和熊相处在一起生活。这些动物都不怕我，我也不怕牠们。我很快乐地住在森林里，因为我充满了慈爱的力量。」

从这段经文里，我们并不知道黄金睒摩的家庭、出生等，我们只知道他是圣洁的，以及无畏而快乐地与野兽住在森林里，心中充满了慈爱。

然而《大集》则说当黄金晱摩菩萨中箭时，他问道：「为何你用箭射我？」华利夜佉王则答道：「当我瞄准一只花鹿时，牠却被你吓跑了。所以我生气地射伤了你。」

黄金睒摩就说：「鹿是不会因为看到我而害怕的。森林里的其它动物也不会怕我。」他也说：「噢，国王，即使住在香醉山非常胆小的人非人，当他们来到这座山林漫游时，也会欢喜地来见我。」

从这段经文里，我们就知道住在森林里的黄金睒摩菩萨时常播慈爱给森林里的一切动物，包括人非人。因此他与每只动物都能互相爱护。

在培育慈爱的十一个益处之中，其中一个是受到人、天人与非人的喜爱。然而从黄金睒摩的故事里，我们知道动物也会喜爱有慈心之人。关于受非人喜爱的益处，《清净道论》的「说梵住品」举出毗舍佉长老（Visākha Thera）故事为例子。

毗舍佉长老的故事

住在波咤厘子城的毗舍佉居士听到锡兰的情形后，就想到那个国土去修习佛法。离家后，他乘船去到锡兰，在大寺成了比丘。在他已有五个戒腊时，他已通晓二部母论（比丘戒本及比丘尼戒本）。过后，他离开大寺出外游历，准备在每一间寺院居留四个月修禅。

在去羯但罗山寺的途中，他遇到条分叉路。当他在想该走那一条路时，住在该山的山神向他指明正确的路。来到羯但罗山寺时，他就在那里住了四个月。当他准备好明天去另一间寺院后就去睡觉。当他正在睡时，摩尼树的树神便坐在梯级上哭泣。长老问：「是谁在哭？」「尊者，我是摩尼树神。」「为什么哭？」「尊者，因为您就要离去了。」「我住在这里对你有什么好处？」「尊者，您住在这里令到此地诸非人得以互相慈爱。您走后，他们就会互相争吵，甚至说粗言恶语。」

长老说：「若我住在这里能帮助你们快乐地过活，那么我就再多住四个月。」当四个月过后，他再想要离去时，那树神又再悲泣。如此那长老无法离开那寺院，最终在那寺院里进入般涅盘。

这故事显示了接收到慈爱的人（众生）不单只喜爱那散播慈爱的人，在他们之间（接收者）也因为那慈爱的影响而互相慈爱。

一位猎人的慈爱

在《大鹅本生经》里提到，有一次大鹅王（菩萨）中了陷阱而受了重伤。看到牠时，后悔的猎人细心地拾起鹅王，散播慈爱给牠以减轻牠的痛苦。由于这猎人慈爱的力量，鹅王的伤竟即刻恢复，变得有如不曾受伤一般，完全没有留下任何伤痕。

伪装为慈爱的欲爱

修习慈爱者应小心避免错误地培育了伪装为慈爱的欲爱。注释里警告说：「伪装为慈爱的欲爱是很会欺骗人的。」《清净道论》的「说梵住品」也说：「去除了瞋恨即是成就慈爱，然而欲爱的生起却表示慈爱已被毁了。」

其意义是：若有人能对他所生气的人散播慈爱，而令到怒意消失，取而代之的是慈爱。因此瞋恨的消失导致慈爱生起。若在他培育慈爱时生起了欲爱，那么他的慈爱即是消失了。现在他已受到外表跟慈爱相似的欲爱所欺骗。

至于要达到波罗蜜的程度，所散播出去的慈爱必须足以令到对方也以慈爱来响应，就好像黄金睒摩的例子一般。慈爱不只是属于十波罗蜜之一，同时它也是四十种止禅之一，能够令到禅修者证得禅那与神通。因此菩萨与古代大德皆以非常深且强的定力来修慈，直到证得禅那与神通。我们可以从《善人本生经》与《一王本生经》看到这种修慈的成就。

《善人本生经》

以下是善人本生经的简短摘要：

当梵与王统治波罗奈国时，他公正地治理国家，尽了国王的十项任务。他行布施、持五戒与布萨戒。其时有一位犯了罪的大臣被国王驱逐出境。那大臣就去到邻近的憍萨罗国，为那里的国王服务。他煽动憍萨罗王派兵去攻打与占领波罗奈国，说那是很容易就可办到的。憍萨罗王照他的建议去办，很轻易地就捉到及囚禁了毫不反抗的梵与王及其众大臣。

在牢里，梵与王散播慈爱给憍萨罗王，而证得了慈心禅那。由于那慈爱的力量，憍萨罗王感到全身有如被火焚烧一般。受到这痛楚时，他问众大臣道：「为什么我会这样？」众大臣答道：「噢，陛下，您会这么痛苦是因为您囚禁了具有德行的梵与王。」

听后，憍萨罗王就赶去见梵与王，请求他原谅，再把国家还给他。从这故事里，我们已清楚地知道慈爱是有助于证获禅那的。

《一王本生经》

《一王本生经》、《善人本生经》与《大戒本生经》里的故事是差不多一样的。

在《一王本生经》里的不同点是：当梵与王与大臣们坐在皇宫里时，憍萨罗王到来把他捉住绑起来，再把他倒吊在宫门上。其时梵与王散播慈爱给憍萨罗王，而证得了禅那与神通。过后他成功脱绑及盘腿坐在空中。憍萨罗王感到全身有如被火烧一般，痛得他在地上翻来滚去，不断地号叫：「很热，很热！」过后他问众大臣道：「为什么我会这样？」众大臣答道：「噢，陛下，您现在这么痛苦是因为您把无辜而有德行的梵与王捉起来倒吊。」「若是如此，你们就快去把他给放了！」

在他的命令之下，大臣们即刻赶去见梵与王，却见到梵与王盘腿坐在空中。所以他们转回去告诉憍萨罗王他们所见之事。

佛陀的慈爱

有一次，以佛陀为首的僧团去拘尸那罗时，马罗国的众王子在他们之间立了一个协议，若有谁不去欢迎僧团的话就要受到惩罚。当时有一位名为罗加的马罗王子，他是阿难尊者还未出家前的朋友。（虽然他不想去迎接，却也）只好依照协议去欢迎僧团。其时阿难尊者就告诉罗加说能这么做是一个难得的机缘，因为那僧团是以佛陀为首的。罗加则答说不是因为对三宝信心，而是因为他们之间的协议才这么做。由于不满意罗加的回答，阿难尊者把这件事告诉佛陀，也请求佛陀设法令罗加的心变得更柔软。佛陀就单散播慈爱给罗加一个人，令到他好像一只离开母牛的小牛，即刻赶来寺院见佛陀。由于真正对佛陀生起了信心，他向佛陀顶礼，再听他说法，而成为须陀洹。

另一回，当以佛陀为首的僧团进王舍城托钵时，早已跟阿阇世王商量好的提婆达多放了醉象那拉奇林去攻击佛陀。佛陀散播慈爱给那只醉象而制伏了牠。当时王舍城的市民都欢呼道：

「有些驯牛师、驯象师与驯马师以棒击、鞭打地来驯兽。然而佛陀不用棍棒或任何武器即驯服了疯象那拉奇林。」

慈波罗蜜一章至此完毕。

第十章：舍波罗蜜

舍的含意

在此舍的巴利原文是upekkhā，意为避开苦乐两端而保持中舍。若不深入省察的话，有些人会把它曲解为「不关心」或「漠视」。然而舍心并非不关心或漠视。舍心是对目标有关心的，只是它是以中舍与平稳的态度去面对苦乐而已。

培育舍心

培育舍心的方式与《无碍解道》中提及培育慈爱的方式是一样的。由于修习慈爱有四种基本方式，所以一共有五百二十八个方式。反之，修习舍心只有一个基本方式，即「愿一切众生以自己的业为自己的资产」，所以只有一百三十二个方式，即五百二十八的四分之一。

跟修习慈爱一样，众生可分为十二组，即五无限及七有限。由于修习舍心只有一种基本方式，所以没有分别方向的散播方式只有十二个，即：

一、「愿一切有情以自己的业为自己的资产。」

二、「愿一切有息者以自己的业为自己的资产。」

三、「愿一切生物以自己的业为自己的资产。」

四、「愿一切人以自己的业为自己的资产。」

五、「愿一切有生命者以自己的业为自己的资产。」

六、「愿一切女众以自己的业为自己的资产。」

七、「愿一切男众以自己的业为自己的资产。」

八、「愿一切圣者以自己的业为自己的资产。」

九、「愿一切凡夫以自己的业为自己的资产。」

十、「愿一切天人以自己的业为自己的资产。」

十一、「愿一切人类以自己的业为自己的资产。」

十二、「愿一切恶道众生以自己的业为自己的资产。」

当把这十二个方式运用于十个方向时，即有一百二十个方式。所以加上十二个没有分别方向的方式，一共有一百三十二个方式。任何一个适合的方式皆可以采用来修习舍心，然而不可把其它方式视为无效。

与修习慈爱一样，若采用其它字眼来修习舍心也是可以的。我们可以把「以自己的业为自己的资产」跟有相同涵义的字句相换，就有如《增支部‧五集‧盖品‧常习经》里提到的，即：

一、「以自己的业为自己的资产。」

二、「以自己的业为自己的遗产。」

三、「以自己的业为自己的出处。」

四、「以自己的业为自己的朋友。」

五、「以自己的业为自己的依归。」

由于它们都有相同的涵义，所以修习舍心者可用任何一个他喜欢或最明白的来替换。如把「愿一切有情以自己的业为自己的资产」换成以下任何一个：

「愿一切有情以自己的业为自己的遗产。」

「愿一切有情以自己的业为自己的出处。」

「愿一切有情以自己的业为自己的朋友。」

「愿一切有情以自己的业为自己的依归。」

在此，有一点值得考虑的是：慈爱属于波罗蜜是可以理解的，因它是为了促进众生的幸福。反观也是属于波罗蜜之一的舍心，它持有「乐或苦是各自拥有的。若某人有获得乐的善业，他就会快乐。若某人拥有的是获得苦的恶业，他就会痛苦。我是无法改变他们的业力的」的态度，这不是很难说这种态度是圣洁的吗？若说舍心是不理会他人的幸福，是一种无情的态度，难道会有错吗？因此我们应该思考为何舍心被列为崇高的波罗蜜。

在世俗与精神两方面，自然地难得的东西是珍贵的，易得到的东西则只有低微的价值。因此世上易得的东西，譬如沙石都是便宜的。而难得的金、银、宝石等都是珍贵的。

在精神方面也是如此。贪、瞋等不善心易于生起，所以它们是没有价值的。我们不需要特别努力它们也会生起。事实上，难得的是如何防止它们变得不受控制。它们根本就像是无用的杂草。反之，若没有正精进的话，布施、持戒等善业就不会产生，它们是不会自动发生的。在众善业之中，修习慈爱是其中之一，它比布施和持戒更为崇高。事实上要培育慈爱是很难的。

人可分为三类，即敌人、中立之人（非敌人也非友人）和友人（亲近之人）。散播慈爱给敌人来修慈是很难的，散播给中立之人比较不难，而散播慈爱给友人则最容易。若慈爱的对象并无敌人与中立之人，而只是友人，那么无论修习多久，那慈爱依然是没有很大价值的，因为这只是一件易办之事。

若有人想正确地成就慈波罗蜜，他必须先散播慈爱给自己。由于每个人都乐于对自己慈爱，所以慈爱能够很容易与透彻地生起。这对自己的透彻慈爱可作为一个榜样或标准。由此他应先散播慈爱给自己。

当散播慈爱给敌人、中立之人与友人时，他应平等与无分别心（无喜恶之心）地散播慈爱给他们，就好像对待自己一样。这是易办到的吗？不，这是不容易的。事实上，要像对待自己一样地散播慈爱给友人也是很难的，更别说是散播给敌人或中立之人，因为我们最爱的人即是自己。只有在我们能够有如对自己的慈爱一样，平等与不分别地散播慈爱给友人、中立之人和敌人时，那才是真正属于慈波罗蜜的标准。

这显示了要培育真正的慈爱是多么的难，以及它的价值是多么的高。由于培育了这种慈爱，黄金睒摩受到老虎、狮子等野兽喜爱。而修舍波罗蜜却比修慈波罗蜜更为困难。

即使要对中立之人培育舍心也是不易的。有些人会说：「现在我对他保持舍心」，或在这件事里，我要采取「自己的业是自己的资产」的态度等等。这种说法看起来像是没有关心与热忱，使到舍心看来是不重要的。事实上，舍心是对目标有关心与热忱的，但它只是站在中舍的立场而已。

以友人为对象易于培育慈爱，以中立之人为对象则易于培育舍心。由于对中立之人不爱也不恨，我们比较容易保持中舍的态度，而没有想要见到他快乐或痛苦之心。但对于敌人，要培育舍心就比较困难。由于恨他，当见到他失败时，我们就会高兴；见到他有成就时，我们就会妒嫉。要防止这两种心生起是很难的。当其中任何一个只要生起了一点点，我们已经失去了舍心。

更困难的是对友人保持舍心。由于执着于朋友，当见到他有成就时，我们就会高兴；当见到他遭遇不幸时，我们就会伤心。要防止两种心生起是很难的。

只有在能不受到这些困难影响地对那三种人与自己保持中舍的心时，我们才能修习舍心。只要对这三种人还有分别心，我们的舍心就还离成功很远。

如前所述，舍心并非不关心或漠视的态度，反之，它是对目标具有关心与热忱的。在这么修习舍心时，他心想：「我无法令到众生与自己快乐或痛苦。有善业的人会快乐，有恶业的人则会痛苦。由于他们的苦乐是与过去业有关，我不能做什么去改变他们由于过去业成熟而须面对的果报。」只有以众生为目标，作了如此清晰的省察才是真正的舍心。由于它不涉及忧虑与不安，它是圣洁、安详与平静的。当它超越慈爱愈远时，它的精神层次就愈高。

跟慈一样，舍也是四十种止禅之一，也是十波罗蜜之一。想要修舍心禅的人，只能在最高的禅那层次修它，而不能在较低的禅那层次修舍。那些钝慧的人必须经过五个层次才能证得最高的禅那，对于这些人，佛陀教他们的色禅分为五个禅那，即第一次证得的禅那是初禅；第二次是第二禅；第三次是第三禅；第四次是第四禅；第五次是第五禅。

然而，利慧者只需要四次即可证得最高的禅那。对于这些人，佛陀教他们的色禅分为四个禅那，即第一次证得的禅那是初禅等。

至于那些未曾证得禅那的人则不应尝试修舍以证得最高的禅那，因为舍心禅是属于禅那五分法的第五禅及禅那四分法的第四禅。钝慧者只可在通过其它止禅证得第四禅之后才修舍心禅，而利慧者只可在证得第三禅之后才可修舍心禅。其原因是舍心是非常微细、安详与圣洁的，所以它只属于最高的禅那，而不属于较低的禅那。

反之，慈心则是属于较低的四个禅那（禅那五分法）或三个禅那（禅那四分法）。这显示了舍心比慈心更高级。若不是把舍心作为禅修，而是作为波罗蜜来修，那么我们是可以在任何时候都培育舍心的。

大身毛竖立行

关于舍波罗蜜，在此我们将举出《行藏注疏》里提到的「大身毛竖立行」。

有一次，菩萨出生于一个富有的贵族之家。长大后他去向一位闻名的老师求学。学成后他回家乡照顾双亲。在双亲死后，亲戚要他保护所获得的遗产，以及赚取更多的财富。然而，由于看透一切有为法（因缘和合之法）的无常性，菩萨对所有三界都感到害怕。他也看透了身体的不净，所以他也不想被世俗生活的烦恼缠住。事实上，长久以来他都一直想要脱离欲乐的世界。所以他想在舍弃自己的财富之后就出家。他又心想：「但人们称颂我所做的舍弃将令我闻名。」由于他不喜欢出名与荣誉，所以他并没有出家。为了考验自己是否能够毫不动摇地面对世间的一切起起落落，譬如得失等，他穿着平时的衣服就离家而去。他这么做是为了通过忍受他人的恶待来成就最高等的舍波罗蜜。他的艰苦修行与作为令到人们以为他只是一个懦夫，是不会向别人发怒的。当他漫游于各大小村镇时，人们都无礼地对待他，认为他是不值得尊敬的人。当某地的居民对他侮辱得更厉害时，他就在其地逗留更久。当衣服破损时，他尝试以所剩的来遮蔽身体。当剩下的再破损时，他也不接受任何人给他的衣服，而只以可用之物来遮蔽身体，然后继续漫游。

过了一段很长的日子之后，他来到一个村子。那村子的小孩子们非常粗野。有些寡妇与皇族的孩子们非常自大、性格不定及爱说废话。他们四处游荡、作弄他人。当见到老弱之人在走路时，他们跟在后面，把灰撒在老人们的背后。他们也把一些叶子放在老人的腋下，令老人们感到发痒。当老人转回头来看时，他们模仿老人走路的样子，驼背弯腰、哑声无言地，以作弄人为乐。

当菩萨见到这些粗野的孩子们时，他想：「现在我已找到很好的东西来帮助我成就舍波罗蜜。」所以他就留在那村子里。看到他时，那些坏孩子就来作弄他。而他则装作无法忍受与害怕他们地逃走。然而他走到那里，那些孩子就跟到那里。

当菩萨来到一座坟场时，他想：「在这里没有人会阻止这些坏孩子做坏事。现在我有机会成就高等的舍波罗蜜。」他就走进这坟场，以骷髅头当枕地睡了。在获得做坏事的良机之下，那些愚昧的孩子们就用尽各种方法来侮辱菩萨，向他吐痰等，然后离去。如此他们每天都来折磨菩萨。

看到这些坏孩子恶待他，有些智者就阻止他们。他们想：「这是一位有大神力的梵行沙门。」所以他们以最高的敬意向菩萨顶礼。

对于愚昧的孩子和这些智者，菩萨皆采取相同的态度。他没有喜欢向他致敬的后者，也没有讨厌侮辱他的前者。反之，他对两者皆采取不喜不怒的中舍态度。他如此修习舍波罗蜜。

（虽然故事名为《大身毛竖立行本生经》，但是大身毛竖立行并非菩萨的名字。它是指出对知道菩萨如何修行的人会有什么效果。这恐怖的故事能令听者毛发竖立，因此它被名为大身毛竖立行。）

成就舍心

无爱无恨即是成就舍心。（舍波罗蜜是指这两种心的平息，否则是不会有舍波罗蜜的。）

对事物漠视与不关心则破坏了舍心。这种态度是不能称为舍的，只是人们误以为它是舍而已。事实上，它是不醒觉的心。真正的舍并非无动于衷或不醒觉，而是清楚地看到导致乐与苦的善恶。修习舍心的人这么省察：「这些苦乐与我无关，这些是他们自己的恶业与善业的果报。」

注释里提到：「显现为对各种好恶目标无动于衷的不醒觉（失念）是具有误导性的。（伪装为舍的痴是具有误导性的。）不愿意修善也是会欺骗人的；它会显现为好像是舍心一般。懒于行善也会伪装成舍心。因此我们应该小心，以免受到伪装成舍心的愚痴或懈怠欺骗。

舍的要素

舍是一个究竟法，是中舍性心所。然而并非一切的中舍性心所都可称为舍波罗蜜。中舍性是其中一个与一切美心相应的心所。属于舍波罗蜜的中舍性心所以众生为目标而省思：「众生的苦乐是缘于他们自己的业，是无人能够更改的。」若这中舍性心所并非省思众生，而是省思三宝、布施与持戒，那么它就不是舍波罗蜜。

当保持中舍地省思众生的苦乐时，中舍性心所并非独自生起的，而是与一切相应的心与心所同时生起。虽然它们都有同一个目标，然而对众生的苦乐保持中舍则是最主要的作用。因此这中舍性心所被列为舍波罗蜜。与它相应的心及心所都被包括在舍波罗蜜之内。在此中舍性扮演了主导的角色；这即是它与相应的心及心所唯一差别之处。

十种舍

也有其它不属于舍波罗蜜的舍，然而它们每一个都是究竟法。《清净道论》与《殊胜义注》列举了以下十种舍：

一、六支舍；

二、梵住舍；

三、觉支舍；

四、精进舍；

五、行舍；

六、受舍；

七、观舍；

八、中舍性舍；

九、禅舍；

十、遍净舍。

（一）出现在六根门的有好与坏的六尘。当六尘是好的时候，阿罗汉不会因此而感到欢喜；当六尘是坏的时候，阿罗汉也不会排斥它们。时时刻刻皆持有正念与明觉的他们能保持中舍地去面对它们，而保持自然清净的心。这种内心的平衡名为六支舍。（六支是指六根门与六尘。）

（二）中舍地看待众生因自业而遭遇到的乐与苦是为梵住舍。（舍波罗蜜即是这种舍。）

（三）当精进修行以证悟道果时，若诸支有强弱，则必须增强弱支与压制强支。然而当诸支达到觉支层次时，它们都有同等的力量。此时诸支之中的舍即是舍觉支。

（四）在精进修行以证悟道果时，注进不多不少，而是恰恰好的精进即是精进舍。

（五）在精进修行以证悟道果时，对五盖等诸行（有为法）不执着是为行舍。（当观智成熟时行舍才会生起，即在行舍智时生起。）

（六）对六尘的感受不苦不乐即是受舍。

（七）在修观禅时，以中舍的心观照五蕴的无常等相是为观舍。

（八）无需刻意努力即能保持相应之法平衡地运作的舍即是中舍性舍。

（九）对第三禅里的乐保持舍心即是禅舍。（只有在最高的禅那里才有这种舍。）

（十）在去除了相对因素之后，不必再致力于去除它们即是遍净舍。

在以上十种之中，其中六种，即六支舍、梵住舍、觉支舍、中舍性舍、禅舍与遍净舍在究竟上是一样的；它们都是中舍性心所。

那么为何把它们分为六种？那是因为它们在不同的时候生起。上述注疏举出一个比喻来解释这一点。一个男人在孩儿时期被称为「男孩」；较年长时被称为「少男」；更年长时被称为「成年男人」、「将军」、「国王」等。如此，一个男人在不同的生活阶段有不同的名称。

更进一步的解释：它们的分别是在于它们有不同的作用，即：

  1. 中舍地观察一切好坏的六尘是六支舍的作用。
  2. 中舍地观察众生的苦乐是梵住舍的作用。
  3. 在致力于证得禅那与道果时，中舍地观察应受去除的五盖是觉支舍的作用。
  4. 不多不少地培育精进是精进舍的作用。
  5. 平等地观察诸行是行舍的作用。
  6. 中舍地感受目标是受舍的作用。
  7. 中舍地观察（无常、苦、无我）三相是观舍的作用。
  8. 中舍地观察平衡的诸相应法是中舍性舍的作用。
  9. 中舍地观察禅那之乐是禅舍的作用。
  10. 中舍地观察已被去除的相对因素是遍净舍的作用。

因此不只它们的作用不同，它们的目标也是不同的。精进舍是精进心所；受舍是受心所。行舍与观舍皆是慧心所，然而它们却有不同的作用，即：

不需刻意努力即能观照诸行的三相是观舍；中舍与无畏地观照诸行是行舍。

舍波罗蜜与十种舍

在论师们所举出的上述十种舍之中，并没有直接列出波罗蜜舍。因此有人可能会急着想知道：它们之中没有波罗蜜舍是因为舍波罗蜜根本就跟这十种舍没有关系，或是因为论师们的疏忽？论师们是不会疏忽到把它们遗漏的，事实上，波罗蜜舍是包含在梵住舍之内。

然而有些人认为梵住舍与波罗蜜舍是两个不同的东西。他们说平等地对待敌人、友人与自己是波罗蜜舍；平等地对待众生的苦乐，视它们为众生自己业力的果报是梵住舍。这即是说，（他们认为）省察众生的苦乐的舍波罗蜜并非波罗蜜舍，而是梵住舍。

然而《佛种姓经》如此解释舍波罗蜜的本质：

Tath’eva tvam pi sukhadukkhe

Tulābhūto sadā bhava

Upekkhāpāramitaṃ gantvā

Sambodhiṃ pāpuṇissati.

在这首偈里，“sukhadukkhe tulābhūto”的意思是「对于乐与苦，他有如一个平等的尺度。」

因此省察苦乐是舍波罗蜜的根基。《行藏》的大身毛竖立行也说：

“Ye me dukkaṃ upadahanti

Ye ca denti sukhaṃ mama

Sabbesaṃ samako homi.”

「有些人伤害我，有些人帮助我。我对他们的态度都是同等的。」Sukhadukkhe tulābhūto yasesu ca，意即「无论苦乐与毁誉，我都有如一个平等的尺度。」这些生活的相对两面也是舍波罗蜜的根基。

《殊胜义注》与《本生经注》也以苦乐两种心境为根基而作解释：「虽然村童的恶待（吐痰等）一般上会带来苦，以及村民以花、香等来致敬一般上会带来乐，然而菩萨对这两者皆持有平等的心态。菩萨那不脱离平衡点的舍心是究竟舍波罗蜜。」

除此之外，《清净道论》与《殊胜义注》在解释梵住舍的相等时说道：sattesu majjhattakaralakkhaṇa upekkhā，意即「舍的相是平等地看待有情。」在此「有情」是一般用语，它是指侮辱与善待自己的人，或那些快乐与痛苦的人。因此对自己的敌人与朋友采取中舍的态度是梵住舍。所以它也很清楚地表示了波罗蜜舍是包括在梵住舍之内。

舍波罗蜜一章至此完毕。

Ciraṃ tiṭṭhatu saddhammo,

dhamme hontu sagāravā, sabbepi sattā.

愿正法久住，愿一切众生向法致敬。

资料来源：觉悟之路 网站

国际域名：http://www.dhamma.org.cn

镜像站1：http://dhamma.meibu.com

镜像站2：http://sss2002.vicp.net

这一句巴利文常用于向佛陀致最高的敬意。译为「礼敬世尊、阿罗汉、正等正觉者」。一般上，佛学著作皆以这一句作为开场，以示作者对佛陀的最高敬意。

这里「原意」的巴利原文是paṭiññā，意思是「承诺」或「愿」。

八个各自的特征的巴利原文是aṭṭhavemattāni，被译为「佛与佛之间不同的特征」。这八个是：寿命（命劫，当时人类的寿命）、家族[剎帝利（王族，khattiya）或婆罗门（brahmin）]、修苦行的时间、身体的身光[吉祥佛（Buddha　Maṅgala）的身光遍布一万个世界，释迦牟尼佛的身光则只有八十腕尺（一腕尺大约是十七至廿二英吋）]、出家时所用的交通工具、菩提树的种类、证悟时所用的金刚座（pallaṅka）的面积。

这是法宝的第一个素质。

这是僧宝的首两个素质。

经藏中的《小部》（Khuddaka-Nikāya）的第十四部经。

授记（Niyata vyākaraṇa，肯定的预测）是成为菩萨很重要的一个特征。我们将在须弥陀隐士的故事里更深入地讨论。

给孤独长者是舍卫城（Sāvatthi）的一个富商，是佛陀与僧团的一个忠坚支持者。给孤独（Anāthapiṇḍika）的意思是「养穷苦人家的仁者。」他的原名是须达多（Sudatta，善施）。他去王舍城经商时看到妹夫大事准备食物以供养佛陀和僧团。他就是在这个时候（佛陀开悟后的第一年里），第一次听到「佛陀」这个字。参阅《律藏‧小品》（Cūlavagga）的「卧坐具犍度」（Senāsanakkhandhaka）。

「善来比丘」（ehi-bhikkhu）是佛陀接受有特别善业的人成为比丘时所说的话。在佛陀说完这句话后，那些人就会即刻现出出家相。这是最初加入僧团的方式。

六外道导师（cha-satthara，六师）是指富兰那迦叶（Pūraṇa Kassapa）、马卡里哥沙罗（Makkhali Gosāla）、阿耆多翅舍欢钦婆罗（Ajita Kesakambala）、波拘陀迦旃（Pakudha Kaccāyana）、尼干陀若提子（Nigaṇṭha Nāṭaputta）和册阇耶毘罗胝子（Sañjaya Belaṭṭhaputta）。他们全是非婆罗门导师，跟佛陀是同时期的人物，但是年纪上老于佛陀。

导向灭苦之道即是组成四圣谛中最后一谛的八正道。八正道是（1）正见（sammādiṭṭhi）、（2）正思惟（sammāsaṅkappa，正志）、（3）正语（sammāvācā）、（4）正业（sammākammata）、（5）正命（sammā-ājīva）、（6）正精进（sammāvāyāma）、（7）正念（sammāsati）和（8）正定（sammāsamādhi）。首两个是属于慧学，3至5是属于戒学，后三个是属于定学。

具备一切知智（sabbaññutañāṇa）的人是为一切知者（sabbaññū）。佛陀是一切知者，这并非说佛陀「知道」一切事，而是若他有意的话，他「可以」知道任何一件事。

四圣谛是苦谛（dukkhasacca）、集谛（dukkha-samudayasacca）、灭谛（dukkha-nirodha灭苦）与道谛（dukkha-nirodha-gāminīpaṭipadā，趣向灭苦之道）。

波罗蜜（pāramī），也称为波罗蜜多（pāramīta）。《巴英辞典》提供的意思是「圆满」与「最高境界」。一共有十个波罗蜜。它们是「菩萨的十个主要美德之圆满实行」。

阿僧祗（asaṅkheyya）意即「无量」。有些论师认为它的数目是一个一之后再加上一百四十个零，即是10140。

六神通（abhiññā）是：一、神变通或如意通（iddhi-vidha）；二、天耳通（dibba-sota）；三、他心通（citta-pariya-ñāṇa或cetopariya）；四、天眼通（dibba-cakkhu）；五、宿命通（pubbenivāsānussati或pubbenivāsa）；六、漏尽通（āsavakkhaya）。前五个是可通过修定而证得的世间神通。最后一个是只有通过修观禅（vipassanā）才可证得的出世间神通。（漏尽即断尽贪瞋痴。）

四无碍解智是：一、义无碍解智（attha）；二、法无碍解智（dhamma）；三、词无碍解智（nirutti）；四、应辩无碍解智（patibhāna）。

维山达拉王子以最勇敢的布施出名。当他的父王让他在十六岁那年登基为王后，他每天都做出价值六十万个钱币的布施。除此以外，他还违背人民的意愿，把有降雨力量之白象送给闹旱灾的祗杜达罗国（Jetuttara）的人民。因此他被放逐至梵卡寄里（Vaṅkagiri）。在这时候，他还把儿子与女儿送给如迦卡（Jūjaka），一个要把他的子女作为奴隶的老婆罗门。他也把妻子送给化为婆罗门来试验他的帝释天王（Sakka）。这一世是他投生至兜率天（Tusita，欲界的第四层天）之前的最后一世。

八条件，请参阅下节。

至上愿（abhinīhāra）是一个发愿成佛的行为。作者解释它为心倾向于证得佛果。

《佛史》（Buddhavaṃsa）、须弥陀论（Sumedhakathā）、第五十七页。

这里的佛是指燃灯佛（BuddhDipaṅkara）。

大善心的巴利文是mahākusala-citt’uppāda。

Catasso hi bodhisambhāresu bhāvanā sabbasambhāra-bhāvanā

nirantara-bhāvanā cirakāla-bhāvanā sakkacca-bhāvanā cā ti.

波罗蜜、舍离及善行（pāramī-cāga-cariya）：波罗蜜有十个。在此舍是指大舍（mahāpariccāga）或超凡性质的舍弃（或布施）五种东西，即财富、子女、妻子、肢体及生命。善行（cariya）的意思是为自己与他人双方的福利而培育的「行为或修行」。善行有三种，即（一）「世间利益行」（lokattha-cariya），为众生的利益而修的善行；（二）「亲族利益行」（ñātatha-cariya），为亲戚与族人的利益而修的善行；（三）「佛果利益行」（Buddhattha-cariya），为证得佛果而修的善行。

《大本经》是《长部》（Dīgha Nikāya）的第十四部经。它详尽地细述观慧佛（Buddha Vipassī）的生平。他是释迦牟尼佛之前的第七尊佛。由于这部经拥有最多章（bhāṇavāra），因此注疏把它称为「经中之王」。

在佛陀讲经的时候，这只青蛙听到佛陀的声音。由于这个原因，它死后得以投生为天人。当他是天人时，他去听佛陀说法而成为须陀洹（Sotāpanna）。细节请参考《天宫事经》（Vimānavatthu）的青蛙（maṇḍuka）的故事。

有顶天是色界梵天最高一层。

阿鼻地狱是地狱的最下一层。

Dullabha意即：「难得」。一共有五个难以遇到或得到的稀有现象，即：一、佛出世（Buddha’uppāda）；二、人生（manussattabhāva）；三、信受三宝与因果（saddhāsampattibhāva）；四、出家为僧（pabbajitabhāva）；五、听闻佛法（saddhammasavana）。

在此「中国」是指古印度的文化中心（现在的东北部），是上等素质之人，包括过去诸佛的出生地。

作者解释：当人们不明智地作意，以及受到贪与瞋的鼓动时，这身体变成一个杀生、偷盗等的强盗，抢去自己善的财富，因此，这身体就有如首要的强盗。

当然他并不是能够用身体把财产带去涅盘。在此，须弥陀是指以财富行布施之善业所带来的善报。

毗首羯磨是帝释天王的首席建筑神。

一腕尺大约是十七至廿二英吋。

实际上是毗首羯磨所造的。佛陀这么说是指这些事物出现是由于他的善业所致。

以右掌拍左上臂是一种表示愉快的方式。

三界是欲界（kāmāvacara）、色界（rūpāvacara）与无色界（arūpāvacara）。

作者指出此一省察智是为「波罗蜜思择智」（pāramī-pavicayañāṇa）。在须弥陀心流中生起的此一智慧具有极大的潜能。它有助于清楚地省察诸波罗蜜、舍离与善行，这些都是证悟一切知智的要素，被称为菩提资粮（bodhi-sambhāra）。这智慧是无师自通的。根据《法聚论》（Dhammasanganī）的疏钞，这智慧是一切知智的前导。

作者继续解释：燃灯佛只是预言须弥陀在未来会成佛。他并没有开示如何修习才能成佛。须弥陀必须以波罗蜜思择智来自己省察及探索这些修行法。当他如此省察时，他很清楚的看到如何去修习与进行。

前一段的「基本原则」是译自巴利文的dhammadhātu（法界）。Dhātu（界）意即「自然现象」，即是说它并不是受某人制造出来的现象，而是由某种因缘自然生起的。若某种现象有造物者，它即不能称为自然现象。因此「基本原则」（法界）是指「不是缘于某人的造作，而是自然因缘的成果之现象。」

牛的巴利文是camari。

别解脱律仪是据别解脱戒（paṭimokkha）去摄受。

根律仪即是防护诸根。

活命遍净即是正命。

资具依止是指比丘省察善用四资具。

出离并不仅是舍弃物质而已，而是包括去除内心的烦恼。

烦恼的显现有三个层次：

一、 潜伏性或随眠（anusaya）；烦恼潜藏在心流里，而没有呈 现在心识中，有如在冬眠的状态。

二、 困扰性（pariyutthana）：烦恼已从潜伏状态出来而显现在 意门里。

三、 违犯性（vītikkama）：烦恼已经非常暴烈与不可控制，它 已显现在身语的恶业里。

持戒可以阻止违犯性的烦恼显现在身与口的恶业里。这是暂时性的去除烦恼（tadanga-pahana，暂时舍断）。

修习止禅可以阻止困扰性的烦恼显现在意门里，尤其是在禅那（jhāna）之中。这足以去除烦恼而令它不在短时期里再显现（vikkhambhana-pahana，镇伏舍断）。

通过智慧，即道果智，则可以连在冬眠层次的烦恼也根除，而不留一点一滴在心中。这已完全去除了烦恼，使它无从再显现（samuccheda-pahana，正断舍断）。

「法忍观想法」并不是真正直接地体验真谛，而是在还没有能力体证真谛时所作的思惟。因此在理论上理解了实相（如无常、无我、缘起等），而产生了适当程度的信心、接受与忍辱之能力。

现起是phala和upaṭṭhānākāra。Phala是究竟法的成果，upaṭṭhānākāra是某法在修行者心中的呈现方式。当修行者深入观照某个究竟法时，有关那个究竟法的本质、作用、因或果会呈现在他的心中，其中的任何一个皆是现起。

三种生死轮转：业轮转（kammavaṭṭa）、烦恼轮转（kilesavaṭṭa）和果报轮转（vipākavaṭṭa）。

Kīṭaka：在标准的辞典之中没有符合上文的意思，回力捧可能是最好的猜测。根据缅甸《巴利三藏辞典》，它的意思是「跳跃的昆虫」，根据莫尼尔‧威廉士（Monier Williams）所著的《梵英辞典》，它的意思则是「武器」。根据《饿鬼事注疏》，它的意思则是（热）铜盘。

其它的动物冲凉是为了清洗身体。但是大象冲凉并不是为了清洗身体，而只是为了踩踏莲花。大象冲凉是无用的，执着于身外物也是毫无结果的，它不会带来佛果的利益。

Sikkhā（学），佛弟子必须致力于三学；即增上戒学（adhisīlasikkhā）、增上心学（adhicittasikkhā）与增上慧学（adhipaññāsikkhā）。这三学组合成为八正道的三个部份，即戒，定与慧。

四住处（caturādhiṭṭhāna）：慧（paññā）、真实（sacca）、舍离（cāga）与寂静（upasama）。

四摄法（catusaṅgahavatthu）：布施、爱语、利行（善与有益处的行为、）与同待（旧译为同事），即是没有分别心，有如对待自己一样地对待每一个有情。

其它的后果是失去财物、失去属下、失去朋友及投生恶道。（《增支部‧七集》）

在《清净道论》里有提到十三头陀支：

  1. 穿用粪扫衣（pamsukūlik’aṅga）；
  2. 只穿用三件袈裟（tecīvarik’aṅga）；
  3. 托钵（piṇḍapātik’aṅga）；
  4. 缘户托钵，不漏掉任何一家（sapadānik’aṅga）；
  5. 一日一食（ekāsanik’aṅga）；
  6. 只食用托钵得来的食物（pattapiṇḍik’aṅga）；
  7. 拒食其它的食物（khalupaccha-bhattik’aṅga）；
  8. 住在森林（āraññik’aṅga）；
  9. 住在树下（rukkha-mūlik’aṅga）；
  10. 住在露天下（abbokāsik’aṅga）；
  11. 住在坟场（susānik’aṅga）；
  12. 知足于任何住所（yathā-santhatik’aṅga）；
  13. 只以坐的姿势睡觉和绝不躺下身（nesajjik’avga）。

两种欲：事欲（欲乐目标）与烦恼欲。

有五个提升精神之道的阻碍，即五盖：一、各类的渴爱与欲欲（kāmacchanda）；二、瞋恨（vyāpāda）；三、昏沉与睡眠（thina-middha）；四、掉举与追悔（uddhaca-kukkucca）；五、疑（vicikkicchā）。

有一次我们的菩萨出生在波罗奈国的一个婆罗门富豪家，名为阿吉帝（Akitti）。在布施了所有的财产之后，他隐居在森林里。在那里他继续把获得的东西布施给他人，甚至只剩下古拉叶（Kura）可吃的地步。

五眼即五种慧眼，根据注释的解释是：

一、 佛眼：可以即刻完全地知道他人的倾向、意念、愿望、渴 望、性格、德行等。

二、 普眼：周遍知、智慧圆满之眼（即：一切知智）。

三、 法眼或智眼：真谛之眼，即首三个圣道。

四、 天眼：即天眼通，能清楚地看到世界各隐蔽之处。

五、 净眼或肉眼。

马蒂王后（Maddi）是以布施闻名的菩萨维山达拉王子（Vessantara）之妻。

四大瀑流（ohga）：欲、有、邪见与无明。

法尘或法所缘：根据那拉陀长老（Narada Thera）所著的《阿毗达摩手册》，法尘包括一切意识的目标。法包括名色两者，第126，128，181页。许然傲先生（U Shwe Zan Aung）的《哲学概要》（A Compendium of Philosophy）一书里形容意识的目标是「感官的目标或意识的目标。」他进一步形容有五种意识的目标，即：一、心；二、心所；三、净色与微细色；四、概念；五、涅盘。而结论是这五种即是法尘（第2-3页）。

八种饮料是从芒果、玫瑰苹果、大蕉、香蕉、蜜果、葡萄、睡莲与「巴鲁沙果」所做成的饮料。

十一种火：贪、瞋、痴、生、老、死、愁、悲、苦、忧、恼。

众生自业是指业力是属于自己造的，只有他自己去负责自己所造的业，包括善与恶。

根据《长部‧大品‧摩诃哥云陀经》（Dīgha Nikāya, Mahā Vagga, Mahāgovinda Sutta），沙南子梵天（Sanankumara Brahmā）的声音有八种素质：一、发音清晰；二、明确；三、音调美妙；四、悦耳；五、完整圆满；六、不散乱；七、深沉与有共鸣力；八、不超越听众范围。跟梵天一样，佛陀的声音也有这八种素质。

迷信的预兆（diṭṭha suta mutamaṅgala）。《三藏巴利缅甸辞典》形容它的意思是akotūhalamaṅgala（在《行藏注疏》中提到），即是「对五根门的色、声、香、味、触五种目标的迷信，视它们为某某事件的预兆。」

圣者的四个传统即知足于任何袈裟、食物、住所与乐于禅修。

四摄法，即布施、爱语、利行（有益的行为）与同待（平等心）。

三远离，即：一、身远离，远离世俗的社交；二、心远离，心无欲乐之念；三、依远离，不执着于诸烦恼。

九个出世间法是四道、四果与涅盘。

住处（adhiṭṭhāna）：之前我们把adhiṭṭhāna翻译为「决意」。但是这意思在这里并不符合，而「住处」或「依处」是比较适当的意思。《巴英辞典》把adhiṭṭhāna译为「决定；决意；自我决定」等之外，也把它译为「固定、不变的住处」。

五魔是：一、时常挑战佛陀智慧之座，带有一群魔兵的天子魔王，是一位他化自在天的天神；二、烦恼之魔；三、导致生死轮回之诸行业（上行魔）；四、名色法之五蕴（五蕴魔）；五、死亡（死魔）。

四种情形是：午夜、新月、大森林之中与乌云满天而没有闪电。

十八不共法是：一、毫无障碍的过去世智；二、毫无障碍的现世智；三、毫无障碍的未来世智；四、一切的身业皆以智慧为主导；五、一切的语业皆以智慧为主导；六、一切的意业皆以智慧为主导；七、欲不退减；八、勤（精进）不退减；九、定不退减；十、慧不退减；十一、弘法不退减；十二、解脱不退减；十三、不嬉戏或开玩笑；十四、不会犯错；十五、没有任何事是他的智慧不可理解的；十六、没有任何急事；十七、不会粗心大意；十八、不会在没有适当的省察之下实行某事。

八项条件是授记成为菩萨的八个条件。

五逆恶业是弒父、弒母、杀阿罗汉、出佛身血与破和合僧团。

伽浮他：根据《巴英辞典》是稍为少于两英里。

三因结生心是指在结生那一剎那的心具足了无贪、无瞋与无痴三因。

思（cetanā）：巴利文cetanā与citta（心）是源自同一词根；它是实现识知过程的目的之心所，由此它称为「思」。诸注疏对思的解释是：它组织各相应法以对目标采取行动。其特相是意愿的状况；作用是累积（业）；现起是指导互相配合；近因是相应法。它就有如一位大弟子，不单只自己背诵功课，也确保其它弟子都有背诵功课；所以当思开始对目标作业时，它也指挥其它相应法执行各自的任务。思是造业的最主要因素，因为所采取的行动之善恶即决定于思。──《阿毗达摩概要精解》、第二章、节二。

Paritta的意思是保护，在佛教的传统上，时常有人会念诵一些经，譬如《吉祥经》、《三宝经》等来辟邪。

诸心所（cetasika）是与心同时发生的名法，它们通过执行个别专有的作用来协助心全面地识知目标。心所不能不与心同时生起，心也不能脱离心所而单独生起。虽然这两者在作用上互相依赖，但心被视为是最主要的，因为诸心所必须依靠心才能协助心识知目标，所以心是识知的主要成份。心与心所之间的关系就有如国王与大臣。虽说「皇上来了」，但国王是不会单独来的，而时常都有随从陪伴。同样地，每当心生起时，它决不会单独生起，而必定有心所陪伴。

一切心所都拥有以下四相：

一、与心同生（ekuppāda）；

二、与心同灭（ekanirodha）；

三、与心缘取同一目标（ekālambana）；

四、与心拥有同一依处（ekavatthuka）。

──《阿毗达摩概要精解》、第二章、节一。

根据霍能所著的《戒律》，食券是在饥荒时发出的。但是有木者帝须的故事提示了食券也在食物充裕时被用来作为高等的布施。

弊宿王（Pāyāsi）是憍萨罗国制多毘耶城的首长。由于在人间所行的布施，死后得以投生在四大王天里。他向到访的伽宛巴帝大长老（Gavampati Mahāthera）说起往事。他说在布施时没有细心地准备，没有亲手施，没有恭敬心和好像在丢掉东西一样，因此他投生在六个欲界天中最低的一界。但是听从命令为他监督布施的「最上（Uttara）」年轻人却投生在更高的三十三天，因为他布施时很细心与恭敬地亲手施，并非有如在丢掉东西。这故事教导我们正确的布施方法。

别住是对僧残罪的一种惩罚，犯罪者将受到根据他故意隐瞒其罪的天数，实行与其它僧团成员隔离。在别住结束之后，他须再进行摩那埵惩罚。

摩那埵惩罚有六天，之后他须请求僧团把他升回正常的比丘。

四无量心是慈、悲、喜、舍。

译按：上座是戒腊较高的比丘，下座则是戒腊较低的比丘。

丰富的食物是指加入酥油、牛油、油、蜜糖、糖浆、鱼、肉、牛奶和凝乳的食物。

「等首阿罗汉」是证得阿罗汉果后就即刻证入般涅盘的阿罗汉。

「有网印的手」是三十二大人相之一。

在此破戒是指还未成为阿罗汉就死去。

完整无缺的戒是指证得阿罗汉果之后才死去。

在此「等」是指辟支佛与正等正觉者。

波罗夷、僧残、偷兰遮、波逸提、悔过、恶作（突吉罗）、恶语。

三有是：一、欲有，即生于欲界；二、色有，即生于色界；三、无色有，即生于无色界。

  1. 这一句巴利文常用于向佛陀致最高的敬意。译为「礼敬世尊、阿罗汉、正等正觉者」。一般上，佛学著作皆以这一句作为开场，以示作者对佛陀的最高敬意。 ↑
  2. 这里「原意」的巴利原文是paṭiññā，意思是「承诺」或「愿」。 ↑
  3. 八个各自的特征的巴利原文是aṭṭhavemattāni，被译为「佛与佛之间不同的特征」。这八个是：寿命（命劫，当时人类的寿命）、家族[剎帝利（王族，khattiya）或婆罗门（brahmin）]、修苦行的时间、身体的身光[吉祥佛（Buddha　Maṅgala）的身光遍布一万个世界，释迦牟尼佛的身光则只有八十腕尺（一腕尺大约是十七至廿二英吋）]、出家时所用的交通工具、菩提树的种类、证悟时所用的金刚座（pallaṅka）的面积。 ↑
  4. 这是法宝的第一个素质。 ↑
  5. 这是僧宝的首两个素质。 ↑
  6. 经藏中的《小部》（Khuddaka-Nikāya）的第十四部经。 ↑
  7. 授记（Niyata vyākaraṇa，肯定的预测）是成为菩萨很重要的一个特征。我们将在须弥陀隐士的故事里更深入地讨论。 ↑
  8. 给孤独长者是舍卫城（Sāvatthi）的一个富商，是佛陀与僧团的一个忠坚支持者。给孤独（Anāthapiṇḍika）的意思是「养穷苦人家的仁者。」他的原名是须达多（Sudatta，善施）。他去王舍城经商时看到妹夫大事准备食物以供养佛陀和僧团。他就是在这个时候（佛陀开悟后的第一年里），第一次听到「佛陀」这个字。参阅《律藏‧小品》（Cūlavagga）的「卧坐具犍度」（Senāsanakkhandhaka）。 ↑
  9. 「善来比丘」（ehi-bhikkhu）是佛陀接受有特别善业的人成为比丘时所说的话。在佛陀说完这句话后，那些人就会即刻现出出家相。这是最初加入僧团的方式。 ↑
  10. 六外道导师（cha-satthara，六师）是指富兰那迦叶（Pūraṇa Kassapa）、马卡里哥沙罗（Makkhali Gosāla）、阿耆多翅舍欢钦婆罗（Ajita Kesakambala）、波拘陀迦旃（Pakudha Kaccāyana）、尼干陀若提子（Nigaṇṭha Nāṭaputta）和册阇耶毘罗胝子（Sañjaya Belaṭṭhaputta）。他们全是非婆罗门导师，跟佛陀是同时期的人物，但是年纪上老于佛陀。 ↑
  11. 导向灭苦之道即是组成四圣谛中最后一谛的八正道。八正道是（1）正见（sammādiṭṭhi）、（2）正思惟（sammāsaṅkappa，正志）、（3）正语（sammāvācā）、（4）正业（sammākammata）、（5）正命（sammā-ājīva）、（6）正精进（sammāvāyāma）、（7）正念（sammāsati）和（8）正定（sammāsamādhi）。首两个是属于慧学，3至5是属于戒学，后三个是属于定学。 ↑
  12. 具备一切知智（sabbaññutañāṇa）的人是为一切知者（sabbaññū）。佛陀是一切知者，这并非说佛陀「知道」一切事，而是若他有意的话，他「可以」知道任何一件事。 ↑
  13. 四圣谛是苦谛（dukkhasacca）、集谛（dukkha-samudayasacca）、灭谛（dukkha-nirodha灭苦）与道谛（dukkha-nirodha-gāminīpaṭipadā，趣向灭苦之道）。 ↑
  14. 波罗蜜（pāramī），也称为波罗蜜多（pāramīta）。《巴英辞典》提供的意思是「圆满」与「最高境界」。一共有十个波罗蜜。它们是「菩萨的十个主要美德之圆满实行」。 ↑
  15. 阿僧祗（asaṅkheyya）意即「无量」。有些论师认为它的数目是一个一之后再加上一百四十个零，即是10140。 ↑
  16. 六神通（abhiññā）是：一、神变通或如意通（iddhi-vidha）；二、天耳通（dibba-sota）；三、他心通（citta-pariya-ñāṇa或cetopariya）；四、天眼通（dibba-cakkhu）；五、宿命通（pubbenivāsānussati或pubbenivāsa）；六、漏尽通（āsavakkhaya）。前五个是可通过修定而证得的世间神通。最后一个是只有通过修观禅（vipassanā）才可证得的出世间神通。（漏尽即断尽贪瞋痴。） ↑
  17. 四无碍解智是：一、义无碍解智（attha）；二、法无碍解智（dhamma）；三、词无碍解智（nirutti）；四、应辩无碍解智（patibhāna）。 ↑
  18. 维山达拉王子以最勇敢的布施出名。当他的父王让他在十六岁那年登基为王后，他每天都做出价值六十万个钱币的布施。除此以外，他还违背人民的意愿，把有降雨力量之白象送给闹旱灾的祗杜达罗国（Jetuttara）的人民。因此他被放逐至梵卡寄里（Vaṅkagiri）。在这时候，他还把儿子与女儿送给如迦卡（Jūjaka），一个要把他的子女作为奴隶的老婆罗门。他也把妻子送给化为婆罗门来试验他的帝释天王（Sakka）。这一世是他投生至兜率天（Tusita，欲界的第四层天）之前的最后一世。 ↑
  19. 八条件，请参阅下节。 ↑
  20. 至上愿（abhinīhāra）是一个发愿成佛的行为。作者解释它为心倾向于证得佛果。 ↑
  21. 《佛史》（Buddhavaṃsa）、须弥陀论（Sumedhakathā）、第五十七页。 ↑
  22. 这里的佛是指燃灯佛（BuddhDipaṅkara）。 ↑
  23. 大善心的巴利文是mahākusala-citt’uppāda。 ↑
  24. Catasso hi bodhisambhāresu bhāvanā sabbasambhāra-bhāvanānirantara-bhāvanā cirakāla-bhāvanā sakkacca-bhāvanā cā ti. ↑
  25. 波罗蜜、舍离及善行（pāramī-cāga-cariya）：波罗蜜有十个。在此舍是指大舍（mahāpariccāga）或超凡性质的舍弃（或布施）五种东西，即财富、子女、妻子、肢体及生命。善行（cariya）的意思是为自己与他人双方的福利而培育的「行为或修行」。善行有三种，即（一）「世间利益行」（lokattha-cariya），为众生的利益而修的善行；（二）「亲族利益行」（ñātatha-cariya），为亲戚与族人的利益而修的善行；（三）「佛果利益行」（Buddhattha-cariya），为证得佛果而修的善行。 ↑
  26. 《大本经》是《长部》（Dīgha Nikāya）的第十四部经。它详尽地细述观慧佛（Buddha Vipassī）的生平。他是释迦牟尼佛之前的第七尊佛。由于这部经拥有最多章（bhāṇavāra），因此注疏把它称为「经中之王」。 ↑
  27. 在佛陀讲经的时候，这只青蛙听到佛陀的声音。由于这个原因，它死后得以投生为天人。当他是天人时，他去听佛陀说法而成为须陀洹（Sotāpanna）。细节请参考《天宫事经》（Vimānavatthu）的青蛙（maṇḍuka）的故事。 ↑
  28. 有顶天是色界梵天最高一层。 ↑
  29. 阿鼻地狱是地狱的最下一层。 ↑
  30. Dullabha意即：「难得」。一共有五个难以遇到或得到的稀有现象，即：一、佛出世（Buddha’uppāda）；二、人生（manussattabhāva）；三、信受三宝与因果（saddhāsampattibhāva）；四、出家为僧（pabbajitabhāva）；五、听闻佛法（saddhammasavana）。 ↑
  31. 在此「中国」是指古印度的文化中心（现在的东北部），是上等素质之人，包括过去诸佛的出生地。 ↑
  32. 作者解释：当人们不明智地作意，以及受到贪与瞋的鼓动时，这身体变成一个杀生、偷盗等的强盗，抢去自己善的财富，因此，这身体就有如首要的强盗。 ↑
  33. 当然他并不是能够用身体把财产带去涅盘。在此，须弥陀是指以财富行布施之善业所带来的善报。 ↑
  34. 毗首羯磨是帝释天王的首席建筑神。 ↑
  35. 一腕尺大约是十七至廿二英吋。 ↑
  36. 实际上是毗首羯磨所造的。佛陀这么说是指这些事物出现是由于他的善业所致。 ↑
  37. 以右掌拍左上臂是一种表示愉快的方式。 ↑
  38. 三界是欲界（kāmāvacara）、色界（rūpāvacara）与无色界（arūpāvacara）。 ↑
  39. 作者指出此一省察智是为「波罗蜜思择智」（pāramī-pavicayañāṇa）。在须弥陀心流中生起的此一智慧具有极大的潜能。它有助于清楚地省察诸波罗蜜、舍离与善行，这些都是证悟一切知智的要素，被称为菩提资粮（bodhi-sambhāra）。这智慧是无师自通的。根据《法聚论》（Dhammasanganī）的疏钞，这智慧是一切知智的前导。作者继续解释：燃灯佛只是预言须弥陀在未来会成佛。他并没有开示如何修习才能成佛。须弥陀必须以波罗蜜思择智来自己省察及探索这些修行法。当他如此省察时，他很清楚的看到如何去修习与进行。

    前一段的「基本原则」是译自巴利文的dhammadhātu（法界）。Dhātu（界）意即「自然现象」，即是说它并不是受某人制造出来的现象，而是由某种因缘自然生起的。若某种现象有造物者，它即不能称为自然现象。因此「基本原则」（法界）是指「不是缘于某人的造作，而是自然因缘的成果之现象。」 ↑

  40. 牛的巴利文是camari。 ↑
  41. 别解脱律仪是据别解脱戒（paṭimokkha）去摄受。 ↑
  42. 根律仪即是防护诸根。 ↑
  43. 活命遍净即是正命。 ↑
  44. 资具依止是指比丘省察善用四资具。 ↑
  45. 出离并不仅是舍弃物质而已，而是包括去除内心的烦恼。 ↑
  46. 烦恼的显现有三个层次：一、 潜伏性或随眠（anusaya）；烦恼潜藏在心流里，而没有呈 现在心识中，有如在冬眠的状态。

    二、 困扰性（pariyutthana）：烦恼已从潜伏状态出来而显现在 意门里。

    三、 违犯性（vītikkama）：烦恼已经非常暴烈与不可控制，它 已显现在身语的恶业里。

    持戒可以阻止违犯性的烦恼显现在身与口的恶业里。这是暂时性的去除烦恼（tadanga-pahana，暂时舍断）。

    修习止禅可以阻止困扰性的烦恼显现在意门里，尤其是在禅那（jhāna）之中。这足以去除烦恼而令它不在短时期里再显现（vikkhambhana-pahana，镇伏舍断）。

    通过智慧，即道果智，则可以连在冬眠层次的烦恼也根除，而不留一点一滴在心中。这已完全去除了烦恼，使它无从再显现（samuccheda-pahana，正断舍断）。 ↑

  47. 「法忍观想法」并不是真正直接地体验真谛，而是在还没有能力体证真谛时所作的思惟。因此在理论上理解了实相（如无常、无我、缘起等），而产生了适当程度的信心、接受与忍辱之能力。 ↑
  48. 现起是phala和upaṭṭhānākāra。Phala是究竟法的成果，upaṭṭhānākāra是某法在修行者心中的呈现方式。当修行者深入观照某个究竟法时，有关那个究竟法的本质、作用、因或果会呈现在他的心中，其中的任何一个皆是现起。 ↑
  49. 三种生死轮转：业轮转（kammavaṭṭa）、烦恼轮转（kilesavaṭṭa）和果报轮转（vipākavaṭṭa）。 ↑
  50. Kīṭaka：在标准的辞典之中没有符合上文的意思，回力捧可能是最好的猜测。根据缅甸《巴利三藏辞典》，它的意思是「跳跃的昆虫」，根据莫尼尔‧威廉士（Monier Williams）所著的《梵英辞典》，它的意思则是「武器」。根据《饿鬼事注疏》，它的意思则是（热）铜盘。 ↑
  51. 其它的动物冲凉是为了清洗身体。但是大象冲凉并不是为了清洗身体，而只是为了踩踏莲花。大象冲凉是无用的，执着于身外物也是毫无结果的，它不会带来佛果的利益。 ↑
  52. Sikkhā（学），佛弟子必须致力于三学；即增上戒学（adhisīlasikkhā）、增上心学（adhicittasikkhā）与增上慧学（adhipaññāsikkhā）。这三学组合成为八正道的三个部份，即戒，定与慧。 ↑
  53. 四住处（caturādhiṭṭhāna）：慧（paññā）、真实（sacca）、舍离（cāga）与寂静（upasama）。 ↑
  54. 四摄法（catusaṅgahavatthu）：布施、爱语、利行（善与有益处的行为、）与同待（旧译为同事），即是没有分别心，有如对待自己一样地对待每一个有情。 ↑
  55. 其它的后果是失去财物、失去属下、失去朋友及投生恶道。（《增支部‧七集》） ↑
  56. 在《清净道论》里有提到十三头陀支：
    1. 穿用粪扫衣（pamsukūlik’aṅga）；
    2. 只穿用三件袈裟（tecīvarik’aṅga）；
    3. 托钵（piṇḍapātik’aṅga）；
    4. 缘户托钵，不漏掉任何一家（sapadānik’aṅga）；
    5. 一日一食（ekāsanik’aṅga）；
    6. 只食用托钵得来的食物（pattapiṇḍik’aṅga）；
    7. 拒食其它的食物（khalupaccha-bhattik’aṅga）；
    8. 住在森林（āraññik’aṅga）；
    9. 住在树下（rukkha-mūlik’aṅga）；
    10. 住在露天下（abbokāsik’aṅga）；
    11. 住在坟场（susānik’aṅga）；
    12. 知足于任何住所（yathā-santhatik’aṅga）；
    13. 只以坐的姿势睡觉和绝不躺下身（nesajjik’avga）。

    ↑

  57. 两种欲：事欲（欲乐目标）与烦恼欲。 ↑
  58. 有五个提升精神之道的阻碍，即五盖：一、各类的渴爱与欲欲（kāmacchanda）；二、瞋恨（vyāpāda）；三、昏沉与睡眠（thina-middha）；四、掉举与追悔（uddhaca-kukkucca）；五、疑（vicikkicchā）。 ↑
  59. 有一次我们的菩萨出生在波罗奈国的一个婆罗门富豪家，名为阿吉帝（Akitti）。在布施了所有的财产之后，他隐居在森林里。在那里他继续把获得的东西布施给他人，甚至只剩下古拉叶（Kura）可吃的地步。 ↑
  60. 五眼即五种慧眼，根据注释的解释是：一、 佛眼：可以即刻完全地知道他人的倾向、意念、愿望、渴 望、性格、德行等。

    二、 普眼：周遍知、智慧圆满之眼（即：一切知智）。

    三、 法眼或智眼：真谛之眼，即首三个圣道。

    四、 天眼：即天眼通，能清楚地看到世界各隐蔽之处。

    五、 净眼或肉眼。 ↑

  61. 马蒂王后（Maddi）是以布施闻名的菩萨维山达拉王子（Vessantara）之妻。 ↑
  62. 四大瀑流（ohga）：欲、有、邪见与无明。 ↑
  63. 法尘或法所缘：根据那拉陀长老（Narada Thera）所著的《阿毗达摩手册》，法尘包括一切意识的目标。法包括名色两者，第126，128，181页。许然傲先生（U Shwe Zan Aung）的《哲学概要》（A Compendium of Philosophy）一书里形容意识的目标是「感官的目标或意识的目标。」他进一步形容有五种意识的目标，即：一、心；二、心所；三、净色与微细色；四、概念；五、涅盘。而结论是这五种即是法尘（第2-3页）。 ↑
  64. 八种饮料是从芒果、玫瑰苹果、大蕉、香蕉、蜜果、葡萄、睡莲与「巴鲁沙果」所做成的饮料。 ↑
  65. 十一种火：贪、瞋、痴、生、老、死、愁、悲、苦、忧、恼。 ↑
  66. 众生自业是指业力是属于自己造的，只有他自己去负责自己所造的业，包括善与恶。 ↑
  67. 根据《长部‧大品‧摩诃哥云陀经》（Dīgha Nikāya, Mahā Vagga, Mahāgovinda Sutta），沙南子梵天（Sanankumara Brahmā）的声音有八种素质：一、发音清晰；二、明确；三、音调美妙；四、悦耳；五、完整圆满；六、不散乱；七、深沉与有共鸣力；八、不超越听众范围。跟梵天一样，佛陀的声音也有这八种素质。 ↑
  68. 迷信的预兆（diṭṭha suta mutamaṅgala）。《三藏巴利缅甸辞典》形容它的意思是akotūhalamaṅgala（在《行藏注疏》中提到），即是「对五根门的色、声、香、味、触五种目标的迷信，视它们为某某事件的预兆。」 ↑
  69. 圣者的四个传统即知足于任何袈裟、食物、住所与乐于禅修。 ↑
  70. 四摄法，即布施、爱语、利行（有益的行为）与同待（平等心）。 ↑
  71. 三远离，即：一、身远离，远离世俗的社交；二、心远离，心无欲乐之念；三、依远离，不执着于诸烦恼。 ↑
  72. 九个出世间法是四道、四果与涅盘。 ↑
  73. 住处（adhiṭṭhāna）：之前我们把adhiṭṭhāna翻译为「决意」。但是这意思在这里并不符合，而「住处」或「依处」是比较适当的意思。《巴英辞典》把adhiṭṭhāna译为「决定；决意；自我决定」等之外，也把它译为「固定、不变的住处」。 ↑
  74. 五魔是：一、时常挑战佛陀智慧之座，带有一群魔兵的天子魔王，是一位他化自在天的天神；二、烦恼之魔；三、导致生死轮回之诸行业（上行魔）；四、名色法之五蕴（五蕴魔）；五、死亡（死魔）。 ↑
  75. 四种情形是：午夜、新月、大森林之中与乌云满天而没有闪电。 ↑
  76. 十八不共法是：一、毫无障碍的过去世智；二、毫无障碍的现世智；三、毫无障碍的未来世智；四、一切的身业皆以智慧为主导；五、一切的语业皆以智慧为主导；六、一切的意业皆以智慧为主导；七、欲不退减；八、勤（精进）不退减；九、定不退减；十、慧不退减；十一、弘法不退减；十二、解脱不退减；十三、不嬉戏或开玩笑；十四、不会犯错；十五、没有任何事是他的智慧不可理解的；十六、没有任何急事；十七、不会粗心大意；十八、不会在没有适当的省察之下实行某事。 ↑
  77. 八项条件是授记成为菩萨的八个条件。 ↑
  78. 五逆恶业是弒父、弒母、杀阿罗汉、出佛身血与破和合僧团。 ↑
  79. 伽浮他：根据《巴英辞典》是稍为少于两英里。 ↑
  80. 三因结生心是指在结生那一剎那的心具足了无贪、无瞋与无痴三因。 ↑
  81. 思（cetanā）：巴利文cetanā与citta（心）是源自同一词根；它是实现识知过程的目的之心所，由此它称为「思」。诸注疏对思的解释是：它组织各相应法以对目标采取行动。其特相是意愿的状况；作用是累积（业）；现起是指导互相配合；近因是相应法。它就有如一位大弟子，不单只自己背诵功课，也确保其它弟子都有背诵功课；所以当思开始对目标作业时，它也指挥其它相应法执行各自的任务。思是造业的最主要因素，因为所采取的行动之善恶即决定于思。──《阿毗达摩概要精解》、第二章、节二。 ↑
  82. Paritta的意思是保护，在佛教的传统上，时常有人会念诵一些经，譬如《吉祥经》、《三宝经》等来辟邪。 ↑
  83. 诸心所（cetasika）是与心同时发生的名法，它们通过执行个别专有的作用来协助心全面地识知目标。心所不能不与心同时生起，心也不能脱离心所而单独生起。虽然这两者在作用上互相依赖，但心被视为是最主要的，因为诸心所必须依靠心才能协助心识知目标，所以心是识知的主要成份。心与心所之间的关系就有如国王与大臣。虽说「皇上来了」，但国王是不会单独来的，而时常都有随从陪伴。同样地，每当心生起时，它决不会单独生起，而必定有心所陪伴。一切心所都拥有以下四相：

    一、与心同生（ekuppāda）；

    二、与心同灭（ekanirodha）；

    三、与心缘取同一目标（ekālambana）；

    四、与心拥有同一依处（ekavatthuka）。

    ──《阿毗达摩概要精解》、第二章、节一。 ↑

  84. 根据霍能所著的《戒律》，食券是在饥荒时发出的。但是有木者帝须的故事提示了食券也在食物充裕时被用来作为高等的布施。 ↑
  85. 弊宿王（Pāyāsi）是憍萨罗国制多毘耶城的首长。由于在人间所行的布施，死后得以投生在四大王天里。他向到访的伽宛巴帝大长老（Gavampati Mahāthera）说起往事。他说在布施时没有细心地准备，没有亲手施，没有恭敬心和好像在丢掉东西一样，因此他投生在六个欲界天中最低的一界。但是听从命令为他监督布施的「最上（Uttara）」年轻人却投生在更高的三十三天，因为他布施时很细心与恭敬地亲手施，并非有如在丢掉东西。这故事教导我们正确的布施方法。 ↑
  86. 别住是对僧残罪的一种惩罚，犯罪者将受到根据他故意隐瞒其罪的天数，实行与其它僧团成员隔离。在别住结束之后，他须再进行摩那埵惩罚。 ↑
  87. 摩那埵惩罚有六天，之后他须请求僧团把他升回正常的比丘。 ↑
  88. 四无量心是慈、悲、喜、舍。 ↑
  89. 译按：上座是戒腊较高的比丘，下座则是戒腊较低的比丘。 ↑
  90. 丰富的食物是指加入酥油、牛油、油、蜜糖、糖浆、鱼、肉、牛奶和凝乳的食物。 ↑
  91. 「等首阿罗汉」是证得阿罗汉果后就即刻证入般涅盘的阿罗汉。 ↑
  92. 「有网印的手」是三十二大人相之一。 ↑
  93. 在此破戒是指还未成为阿罗汉就死去。 ↑
  94. 完整无缺的戒是指证得阿罗汉果之后才死去。 ↑
  95. 在此「等」是指辟支佛与正等正觉者。 ↑
  96. 波罗夷、僧残、偷兰遮、波逸提、悔过、恶作（突吉罗）、恶语。 ↑
  97. 三有是：一、欲有，即生于欲界；二、色有，即生于色界；三、无色有，即生于无色界。 ↑
  98. 译按：在三十九个世间智相应心当中，善心、果报心及唯作心各有十三个。 ↑

 

吉林省12月份四念处禅修营通告

吉林省蛟河圣佛寺（中道书院）12月份四念处禅修营通告

 

礼敬世尊、阿罗汉、无上正等正觉者！

比丘们！只有一条道路可以使众生清净、克服愁叹、灭除苦忧、实践真理、体证涅盘，这条道路就是四念住。——《大念住经》

佛法长兴，法界安宁！值此善因缘成熟，吉林省蛟河圣佛寺（中道书院）举办四念处内观禅修营，特邀苏玛那尊者来寺指导。

 

一、时间：12月19日报到，12月20日开营，12月30日上午结营，全程10天。

二、地点：吉林省蛟河林业局圣佛寺（中道书院）。

三、规模：70人。

四、费用：禅修免费。学员可以随喜供养禅修营及寺院，以保证活动良性循环。

五、报名：

需个人亲自报名，如实填写相关信息，不接受个人和团体代替报名，不得瞒报漏报谎报信息。

报名条件：佛教四众弟子，申请者应身心健康，无触犯国家法律法规，恭敬三宝，尊重僧团，并且对佛教基本义理和内观禅修有所了解。

报名流程：

1. 报名表及共修规约下载地址：

https://pan.baidu.com/s/16DdirDz5_uOMCawAz2hiHA

（点击左下角“阅读原文”可跳转）

2. 阅读并确认能够遵守共修规约。

3. 如实填写报名表并发送至报名邮箱1307365384@qq.com

联系人：曾珠

咨询电话：18011028023

4. 等待我们的电子邮件录取回复。

5. 请在收到回复后再确定行程，不接受空降人员入营。

6. 一切布施以法布施为最上，护持禅修是一种法布施，发心做义工的学员可以在报名邮件里注明。

请填写报名表的同时，务必扫以下二维码申请加入“蛟河中道书院禅修报名群”，备注：禅修报名+姓名。

入群联系人：崔敖铭

手机号13596276533，微信二维码：

报名截止日期：2018年12月18日

 

六、交通路线：

1. 吉林、长春到蛟河有动车，一个半小时一趟。

2. 到蛟河火车站的左侧（站前水果店），搭乘直接到蛟河林校的大巴士。

3. 车班次是每隔30分钟一班车，最后一班车是下午3：00从蛟河市发车。

七、报到：

1. 请全程参加，按时报到，如不能参加请提前一周通知主办方；

2. 报到时请携带身份证原件，否则不予安排住宿；

3. 请安排好自己的行程时间，提前买好回程车票；

4. 禅修期间需上交手机，停止一切与禅修无关的活动；

5. 寺院可提供床单、被套、枕巾，学员也可自带；

6. 服从寺院禅修作息安排，全身心安住于当下；

7. 遵守寺院相关规定，爱惜寺内物品及节约用水用电；

8. 按寺院规定食用素食，勿将荤食带进寺院。

八、禅修营时间表：

04:30 起床、盥洗

04:30-05:00 行禅

05:00-06:00 坐禅

06:00-06:15 早课

06:30-06:50 集合排班缓行前往斋堂

07:00-08:00 早餐、打扫

08:00-09:00 坐禅

09:00-10:00 行禅

10:00-11:00 坐禅

11:00-11:20 集合排班缓行前往斋堂

11:30-13:00 午斋、午休

13:00-14:00 行禅

14:00-15:00 坐禅

15:00-16:00 行禅

16:00-17:00 坐禅

17:00-18:00 喝饮料

18:00-19:00 禅修开示

19:00-20:00 行禅

20:00-21:00 坐禅

21:00-21:30 晚课

 

附：苏玛那尊者简介

苏玛那尊者于1976年1月23日出生，2010年2月出家。2012年在缅甸仰光的马哈甘达勇禅修中心（Tharmanykyaw Mahagandhayon Monastery）受比库戒，戒师是塔玛内乔 西亚多（Tharmanaykyaw Sayadaw）；在缅甸班迪达禅修中心森林道场跟随 蓽林西亚多（Beelin Sayadaw），在马来西亚爱达华.尼樂塔禅修中心跟随 南达悉谛西亚多（Nandasiddhi Sayadaw）等长老修习毗婆舍那内观禅修，每年至班迪达森林道场安居修行。尊者修持精进，多次带领信众进行四念处内观禅修训练，其学员受益匪浅。

 

蛟河圣佛寺（中道书院）实景照片：

阅读原文

文章来源：http://url.cn/5ckQoPq

缅甸12月18-1月10日三周慈心禅

缅甸莫比恰宓禅修中心举办三周的慈心禅通告

恰宓大长老与WAYAMA长老

2018年12月18日到2019年1月10日将在缅甸莫比恰宓禅修中心举办三周的慈心禅活动，由恰宓大长老、WAYAMA长老和智光禅师指导。

可以办旅游签证去，期限28天。

有意向去参加禅修的学员可与明慧西亚莉联系咨询，具体资料信息请发给明慧，她将会组织中国学员一起前往缅甸莫比禅修道场。

联系方式：13522355208（电话与微信同号）

莫比禅修中心一角

小编曾在2018年1月-2月去莫比禅修中心参加两个月慈心禅修习，很感恩每位尊者的耐心、慈悲与智慧的指导。因心生欢喜，分享这份禅修资讯给微友们，愿大家都能亲近善知识。莫比禅修中心环境好，吃住不错，基础设施齐全，禅堂宽敞明亮、清净、很适合禅修。我在平台也写过禅修分享稿。

相关内容介绍请点击查看以下蓝色链接：

恰宓禅修中心

在缅甸“短期出家“的见闻与慈心禅分享

发展中的缅甸佛教（缅甸佛教概况）

——以上内容由明慧西亚莉授予编辑分享

附：禅师简介

恰宓西亚多

恰宓西亚多（Chanmyay Sayadaw）是马哈希西亚多座下优秀弟子，为缅甸最受敬仰的当代大师之一。

恰宓西亚多生于1928年7月24日，15岁出家受沙弥戒，法号辛•迦那卡(Shin Janaka)。由于资质聪颖，非常用功，虽为小沙弥，却已精通巴利文经、律、论三藏及其注疏，故而被其师长派任去教导学生。1947年10月28日，恰宓西亚多受具足戒成为比库，法名为阿辛•迦那卡（Ashin Janaka）。1952年，他在摩诃维斯陀旺佛教大学担任讲师期间，被曼德勒圣典教益（Pariyatti Sasana Hita）协会授予阿毗旺萨（Abhivamsa）。这个称谓非常稀少，获得这种荣誉必须在28岁前达到并展示对巴利文、三藏经典、义注及复注有博士一样的精通程度，他在27岁通过了这一考试。从那以后，他被人们称为阿辛•迦那卡阿毗旺萨（Ashin Janak abhivamsa）。

1953年，恰宓西亚多遇到马哈希西亚多，在马哈希禅修中心由尊者本人直接指导，密集地练习内观。1967年, 他成为马哈希禅修中心的一名禅师，最终成为最可敬的马哈希西亚多四大弟子之一，他协助马哈希西亚多准备了许多书籍的出版。

1977年2月，恰宓西亚多成立恰宓禅修中心。从1979年4月至今，恰宓西亚多在亚洲、非洲、澳洲、欧洲及美洲等五大洲的28个国家，主持无数佛法演讲及独处禅修，广泛而不知疲倦的传播佛法。1994年，恰宓西亚多在莫比成立了第二个新的恰宓禅修中心，即莫比中心。随着时间的推移，恰宓西亚多的禅修中心遍布整个缅甸。除了仰光和莫比，在眉谬（Maymyo)、雷威（Lei Way）、 牟空（Moe Kaung）、兴实达（Hin Thada）和东枝（Taung Gyi）也都有恰宓中心。在国际上，加拿大温哥华和卡尔加里（Calgary）、南非、泰国、美国和新加坡等地也设有恰宓中心。

为了表彰禅师在弘法上的贡献，缅甸政府封恰宓禅师为——

1993年 大禅师（Mahā-kammatthānācariya）

1995年 首座大禅师（Agga-Mahā-Kammatthānācariya）

1999年 首座大法王 (Agga-Mahā-Saddhamma-Jotikadhaja）

2009年 最高庄严胜光大法师（Abhidhaja-Aggamahā-Saddhamma-Jotika）

这些称号实至名归。

WAYAMA西亚多

（WAYAMA Sayadaw），缅文“WAYAMA”的意思是“精进”。生于1954年11月17日，出生在缅甸Ayarwady地区，Pathein镇，Pann Thin村。祖籍福建南安，自幼随父母移民缅甸。

从1967年至1974年，WAYAMA西亚多在Pathein镇第六高中接受早期教育。他八年级毕业，学习直到九年级。1977年，他在Maunng Taung 寺院和Jeyyamedini寺院学习佛教经典（Pathamagyi）。

1977年5月，时年23岁的WAYAMA西亚多在Ayarwady地区，Maununng Taung寺院受戒成为比丘。他的戒师是昆达拉西亚多，供养人是他的父母。

1987年，WAYAMA西亚多33岁时，在恰宓大长老的指导下禅修近六个月。

多年来，西亚多协助恰宓大长老到中国、台湾、泰国、马来西亚、新加坡和印度尼西亚等地区指导禅修。西亚多是恰宓大长老十分赏识的弟子之一。

为了更好地帮助中国的禅修者，西亚多勤奋学习中文，现在已能用中文做简单的交流。

目前WAYAMA西亚多在缅甸恰密禅修中心莫比森林道场担任主持。

 

智光西亚多

智光西亚多1960年出生于马来西亚吉达州，1985年毕业于马来西亚国立大学会计学专业。智光西亚多1995年7月，在缅甸仰光恰宓禅修中心正式皈依并拜恰宓大长老为戒师，2000年起，禅师开始陪同恰宓大长老（当时已被缅甸颁颂为缅甸国家首座大法王）到台湾、泰国、印尼、马来西亚、新加坡等地弘法。自2003年开始，长期在马来西亚佛教协会指导禅修。近年来协助恰宓大长老的开示做中文出版的文稿润饰和校对工作。此外，智光西亚多从2004年至今每年在台湾独立开办毗婆舍那禅修活动，自2007年至今每年独立在印尼、泰国、新加坡、马来西亚、缅甸开办禅修活动。2012年后智光西亚多开始连续在中国大陆举办禅修。在中国由华文出版社正式出版的著作有《正念的培育》。禅师戒德清净、简朴慈悲、通达法义，并对马来文、英文、中文、巴利文经典词汇掌握熟练，无论是在独立的禅修指导中，还是为恰宓大长老做开示同传翻译，都以严谨的风格著称，在东南亚地区深具影响力，是马哈希禅修体系第三代传承中的杰出禅师之一。

文章来源：https://url.cn/5C3ZOhd

四川11月26-12月6日四念处禅修营

四川泸州金龙寺11月26日-12月6日四念处禅修营通告

 

礼敬世尊、阿罗汉、无上正等正觉者！

 

比丘们！只有一条道路可以使众生清净、克服愁叹、灭除苦忧、实践真理、体证涅盘，这条道路就是四念住。——《大念住经》

 

佛法长兴，法界安宁！值此善因缘成熟，四川泸州金龙寺举办四念处内观禅修营，特邀苏玛那尊者来寺指导。

 

一、时间：11月25日报到，11月26日开营，12月6日上午结营，全程10天。

 

二、地点：四川省泸州市江阳区蓝田镇两里村金龙寺（蓝田坝气矿旁）。

 

三、规模：70人。

 

四、费用：禅修免费。学员可以随喜供养禅修营及寺院，以保证活动良性循环。

 

五、报名：

需个人亲自报名，如实填写相关信息，不接受个人和团体代替报名，不得瞒报漏报谎报信息。

报名条件：年龄从18岁到60岁的佛教四众弟子，申请者应身心健康，无触犯国家法律法规，恭敬三宝，尊重僧团，并且对佛教基本义理和内观禅修有所了解。

报名联系人：

曾珠 手机号：18011028023

陈玉琪 手机号：18982730858

付波 手机号：13398290616

报名截止日期：2018年11月23日

 

报名流程：

1. 报名表及共修规约下载地址：

https://pan.baidu.com/s/1o8eEWRo

（点击左下角“阅读原文”可跳转）

2. 阅读并确认能够遵守共修规约；

3. 如实填写报名表并发送至报名邮箱1307365384@qq.com；

4. 等待我们的电子邮件录取回复；

5. 请在收到回复后再确定行程，不接受空降人员入营。

6. 一切布施以法布施为最上，护持禅修是一种法布施，发心做义工的学员可以在报名邮件里注明。

 

六、交通路线：

1. 泸州市新机场云龙机场已通航，开通了国内十几条航线，乘飞机到泸州云龙机场后，①乘坐95路公交车在商贸城下车，转128路到达两里村下车，前行500米，即可看到金龙寺的指示牌；②也可乘坐94路公交车到长起桥下车，转18路公交车到两里村下车；③从云龙机场直接打车到金龙寺约80元。

2. 乘飞机到重庆机场，到机场内长途汽车站乘坐重庆到泸州的大巴（上午9点起滚动发车），到达泸州市西南商贸城汽车总站，机场大巴司机会根据乘客要求，免费安排换乘其他专车送达目的地（告之司机送达泸州蓝田坝金龙寺）。如果不想乘坐专车，也可在泸州西南商贸城汽车总站直接乘坐128路公交车到两里村站下车，前行约500米，即可看见金龙寺指示牌（从西南商贸城汽车总站打车到金龙寺，约30元）。

3. 乘飞机到成都机场后，可询问成都机场直达泸州的大巴车（班次较少），如果没有班次，可乘机场大巴到成都五桂桥汽车总站，换乘到泸州西南商贸城汽车总站（滚动发车），再乘坐128路公交车到两里村车站。

4. 从成都东客站乘坐高铁到隆昌站下，出站后即可乘坐中巴车到泸州市西南商贸城汽车总站转乘128路公交车到两里村站下车。

5. 自驾车到泸州市蓝田收费站，驶出后导航到泸州蓝田汽矿，再前行约5公里即可看见金龙寺指示牌。

6. 泸州本地学员可乘坐128路、3路、18路公交车到两里村站下车。

 

七、报到：

1. 请全程参加，按时报到，如不能参加请提前一周通知主办方；

2. 报到时请携带身份证原件，否则不予安排住宿；

3. 请安排好自己的行程时间，提前买好回程车票；

4. 禅修期间需上交手机，停止一切与禅修无关的活动；

5. 寺院可提供床单、被套、枕巾，学员也可自带；

6. 服从寺院禅修作息安排，全身心安住于当下；

7. 遵守寺院相关规定，爱惜寺内物品及节约用水用电；

8. 按寺院规定食用素食，勿将荤食带进寺院。

 

附：苏玛那尊者简介

苏玛那尊者于1976年1月23日出生，2010年2月出家。2012年在缅甸仰光的马哈甘达勇禅修中心（Tharmanykyaw Mahagandhayon Monastery）受比库戒，戒师是塔玛内乔 西亚多（Tharmanaykyaw Sayadaw）；在缅甸班迪达禅修中心森林道场跟随 蓽林西亚多（Beelin Sayadaw），在马来西亚爱达华.尼樂塔禅修中心跟随 南达悉谛西亚多（Nandasiddhi Sayadaw）等长老修习毗婆舍那内观禅修，每年至班迪达森林道场安居修行。尊者修持精进，多次带领信众进行四念处内观禅修训练，其学员受益匪浅。

 

金龙寺实景照片：

吉林省11月份四念处禅修营

吉林省蛟河圣佛寺（中道书院）11月份四念处禅修营通告

 

礼敬世尊、阿罗汉、无上正等正觉者！

 

比丘们！只有一条道路可以使众生清净、克服愁叹、灭除苦忧、实践真理、体证涅盘，这条道路就是四念住。——《大念住经》

 

佛法长兴，法界安宁！值此善因缘成熟，吉林省蛟河圣佛寺（中道书院）举办四念处内观禅修营，特邀 U Susila善戒尊者来寺指导。

 

一、时间：11月17日报到，11月18日开营，11月28日上午结营，全程10天。

 

二、地点：吉林省蛟河林业局圣佛寺（中道书院）。

 

三、规模：100人。

 

四、费用：禅修免费。学员可以随喜供养禅修营及寺院，以保证活动良性循环。

 

五、报名：

需个人亲自报名，如实填写相关信息，不接受个人和团体代替报名，不得瞒报漏报谎报信息。

报名条件：年龄从18岁到60岁的佛教四众弟子，申请者应身心健康，无触犯国家法律法规，恭敬三宝，尊重僧团，并且对佛教基本义理和内观禅修有所了解。

报名流程：

1. 报名表及共修规约下载地址：

https://pan.baidu.com/s/1VHTYm4tA647PIiDMkdRk7g

（点击左下角“阅读原文”可跳转）

2. 阅读并确认能够遵守共修规约；

3. 如实填写报名表并发送至报名邮箱1065095735@qq.com；

4. 等待我们的电子邮件录取回复；

5. 请在收到回复后再确定行程，不接受空降人员入营。

6. 一切布施以法布施为最上，护持禅修是一种法布施，发心做义工的学员可以在报名邮件里注明。

请填写报名表的同时，务必扫以下二维码申请加入“蛟河中道书院禅修报名群”，备注：禅修报名+姓名。

报名联系人：崔敖铭

手机号13596276533，微信二维码：

报名截止日期：2018年11月15日

 

六、交通路线：

1. 吉林、长春到蛟河有动车，一个半小时一趟。

2. 到蛟河火车站的左侧（站前水果店），搭乘直接到蛟河林校的大巴士。

3. 车班次是每隔30分钟一班车，最后一班车是下午3：00从蛟河市发车。

七、报到：

1. 请全程参加，按时报到，如不能参加请提前一周通知主办方；

2. 报到时请携带身份证原件，否则不予安排住宿；

3. 请安排好自己的行程时间，提前买好回程车票；

4. 禅修期间需上交手机，停止一切与禅修无关的活动；

5. 寺院可提供床单、被套、枕巾，学员也可自带；

6. 服从寺院禅修作息安排，全身心安住于当下；

7. 遵守寺院相关规定，爱惜寺内物品及节约用水用电；

8. 按寺院规定食用素食，勿将荤食带进寺院。

八、禅修营时间表：

4:20 起床、盥洗

4:50-5:30 早课

5:30-6:30 坐禅

6:30-7:00 缓慢去斋堂

7:00-8:00 早餐、打扫

8:00-8:30 早课开示

8:30-9:30 行禅

9:30-10:30 坐禅

10:30-11:00 缓慢去斋堂

11:00-13:00 午斋、午休

13:00-14:00 行禅

14:00-15:00 坐禅

15:00-16:00 行禅

16:00-17:00 坐禅

17:00-18:00 喝饮料

18:00-19:00 行禅

19:30-20:30 禅修开示

20:30-21:30 自由精进

22:00 休息

 

附：U Susila善戒尊者简介

法名：Ashin Susila(善戒)。

出生于1972年，吉林省延边人。

1992年开始学佛。

2008年开始修习毗婆舍那禅。

2009年到缅甸恰密禅修中心并以恰密西亚多为戒师受比丘戒。

2010年～2012年在恰密禅院专修毗婆舍那三年。

2013年开始在恰密分院莫比森林道场指导禅修。

现常住在莫比森林道场。

禅师从2015年起每年回国一次，在国内各地应邀举办内观密集禅修班与阿含教理学习班。

禅师严谨的教学风格受到广大禅修者的赞誉和追随。禅师著作有《阿含笔记》系列和《阿含讲义》等一些密集禅修开示内容。禅师以弘扬毗婆舍那禅修为终身己任。

 

蛟河圣佛寺（中道书院）实景照片：

南传八关斋戒传授－－萨萨那禅师

南传八关斋戒传授－－萨萨那禅师

（Undertaking Eight Precepts from Sayadaw U Sasana）

视频下载（33M）

萨萨那禅师是缅甸马哈希传承的资深导师，是已故班迪达大师的长老大弟子，录音是过去在台湾弘法时所录。禅修者可以跟随禅师的念诵，自受斋戒并禅修。

Sayadaw U Sasana is a senior meditation teacher from Mahasi Vipasana tradition of Myanmar, he is one of the foremost disciples of the late Sayadaw U Pandita. The audio was recorded in his retreat in Taiwan, yogis may follow his words to receive the precepts from the venerable and practice at home.

 

八关斋戒文：

Namo tassa-bhagavato arahato samma sambuddhassa (×3)

（意思）皈依诸世尊阿罗汉正等正觉者

I respectfully pay the highest homage to the Buddhas, arhats, the completely enlightened one.

 

Buddham saranam gacchami

Dhammam saranam gacchami

Sangham saranam gacchami

（意思）我皈依佛。我皈依法。我皈依僧。

I respect and take refuge in the Buddha, Dhamma and Samgha

 

Dutiyampi Buddham saranam gacchami

Dutiyampi Dhammam saranam gacchami

Dutiyampi Sangham saranam gacchami

（意思）第二次我皈依佛。我皈依法。我皈依僧。

For the second time, I respect and take refuge in the Buddha, Dhamma and Sangha

 

Tatiyampi Buddham saranam gacchami

Tatiyampi Dhammam saranam gacchami

Tatiyampi Sangham saranam gacchami

（意思）第三次我皈依佛。我皈依法。我皈依僧。

For the third time, I respect and take refuge in the Buddha, Dhamma and Sangha

 

Teacher: Saranagamanam paripunnam

禅师──（您们）授三皈依圆满。

Teacher: You have now completed the act of taking three refuges.

 

Student: āma bhante.

（弟子）是的．尊者

Yes, teacher.

 

－－－－－－－－－－－－－－－－－－－－－－

  1. Panatipata veramani sikkhapadam samadiyami

（意思）我持守不杀生的学习规则。

I undertake the Precept to refrain from killing and injuring living

beings.

 

  1. Adinnadana veramani sikkhapadam samadiyami

（意思）我持守不偷盗的学习规则。

I undertake the Precept to refrain from taking that which is not given.

 

  1. Abrahmacariya veramani sikkhapadam samadiyami

（意思）我持守不淫的学习规则。

I undertake the Precept to refrain from sexual misconduct / sexual

activities.

 

  1. Musavada veramani sikkhapadam samdiyampi

（意思）我持守不妄语的学习规则。

I undertake the Precept to refrain from false and harmful speech.

 

  1. Sura-meraya-majjha-pamadatthana veramani sikkhapadam samadiyami

（意思）我持守不饮酒的学习规则。

I undertake the Precept to refrain from liquors and intoxicants.

 

6) Vikala bhojana veramani sikkhapadam samadiyami

（意思）我持守过午不食的学习规则。

I undertake the Precept to refrain from taking food at an unreasonable time

 

7) Nacca – gita – vadita – visuka – dassana – mala – gandha vilepana -dharana mandana vibhusanatthana veramani sikkhapadam samadiyami

（意思）我持守不以香花蔓庄严自身、亦不歌舞倡伎的学习规则。

I undertake the Precept to refrain from dancing, singing, music, and unseemly shows; from the use of garlands, perfumes, and unguents; and from things that tend to beautify and adorn [the person]

 

8) Ucchasayana – Mahasayana veramani sikkhapadam samadiyami

（意思）我持守不坐卧高广大床的学习规则。

I undertake the Precept to refrain from using high and luxurious seats and beds

 

Idam me silam

（意思）愿我此戒德。

May my observance of precepts

 

magga-phala ñanassa paccayo hotu.

（意思）为道果智缘。

be a condition for the attainment of path-fruition knowledge.

 

Teacher: appamadena sampadetha

（意思）：您们当勤精进．慎勿放逸。

Teacher: Be diligent, don’t indulge yourself.

 

Student: Ama Bhante

（意思）是的．尊者。

Yes, teacher.

 

Sadhu……Sadhu……Sadhu!

（意思）善哉．．．善哉．．．善哉！

Excellent! Excellent! Excellent!

内观要义（马哈希尊者）

──新译内观基础

PDF下载

马哈希大师◎着

陈永威校译

MBSC编译小组◎编整

马哈希大师新传

陈永威　撰

MBSC编译小组◎编整

2018年3月

生平与学习背景

马哈希大师于1904年7月29日，出生在缅甸北部实皆省瑞波镇[1]（Shwe Bo）的谢昆村（Seik Khun）。其双亲均务农，父名堪道（U Kan Taw），母名欧珂（Daw Ok）。六岁时，便跟随彬马那寺（Pyinmana）住持阿迪萨尊者（U Adicca）学习佛法，并于十二岁时在那里成为沙弥，法名「梭巴纳」（U Sobhana），意为美好或庄严。

满20岁的时候，他受具足戒成为比丘，由于学习认真和天资聪睿，他在经教上进步很快，在受具随后的三年中，分别通过初、中、高阶的官方巴利文考试。及后再到曼德勒访寻博通经教的大师们，继续深化学习。在25岁左右，他受邀到缅甸南部的毛淡棉（Mawlamyine）唐渊伽寺（Taungwainggale Taik Kyaung）教导佛法，期间，他并没有停止对经论的研究，尤其是《大念处经》（Mahāsatipaṭṭhāna Sutta）的相关典籍。由于对此经的探究，引领了当时的他从理论走向实践，于是在28岁的时候，他和一位志同道合的比丘，只带着三衣一钵等八资具，便离开了毛淡棉，寻访能够实践念处禅修的方法。

最后在直通镇[2]（Thaton），他找到教界尊崇的禅修大师──明贡尊者（Mula Mingun Jetavan Sayadaw U Nārada，1869-1954年）[3]，明贡大师的师公是替隆大师（Theelon Sayadaw，1786-1861年），是敏东王时期（1853-1878年）在实皆山被公认为证悟很深的高僧，通达经论且具足神通[4]。替隆大师的禅法后来传给众多弟子，其中阿雷多亚大师（Alehtawya Sayadaw）就是明贡大师的师父。[5]

从1932年3月至7月，在短短四个月的密集禅修期间，马哈希大师近乎不眠不休、全程止语、怀着热忱精进地觉察每一个身心活动，使其「内观智」迅速开展并成熟。后来，由于唐渊伽寺的年迈住持病危，于是他必须返回该寺，在长老辞世两年后，正式接任住持职务，负责寺内的管理和教学。

缅甸高僧──马哈希大师及弟子們的昔日照片

马哈希大师德相

成为禅师及逐渐闻名

1938年，由于大师希望将禅修的利益带返家乡，于是他回到谢昆村，并住在村子里的「马哈希寺」（Ingyindaw Taik Mahāsi Kyaung），这也是大师被称呼为「马哈希」的由来[6]。在那里，大师开始教导亲友内观禅法，由于村内最先修习的三位居士，在一周之内获得很深入的内观智，透视到名色法的生灭乃至崩坏，获得前所未有的法喜与宁静，而且改变了生活上的许多恶习（嚼槟榔及抽烟等）。于是村内的人们逐渐闻风而至，加入了密集禅修的行列。如此，他在那儿教了七个月的内观禅，后来因事被请回唐渊伽寺，但是大师对于回乡教导内观禅法（四念处）的心愿从未忘失。

在返回唐渊伽寺教学期间，大师参加了1941年缅甸政府第一次举办的、内容十分困难的「法阿阇黎」（Dhammācāriya）会考，由于深谙经论和巴利语，他只是第一次参加便通过九个科目的考试，并获颁发「最胜光法阿阇黎」（Sāsanadhaja Sirīpavara Dhammācāriya）的头衔。不久，日军入侵缅甸，战争全面爆发，由于邻近区域危险，马哈希大师便返回谢昆村的「马哈希寺」，并在那儿履行其教导禅法的初衷，确立他后来弘扬禅法的成就。

战乱期间，空袭不断在瑞波邻近的城镇发生，然而大师则在信徒们的祈请下，于1945年以七个月的时间，完成了毕生的大作，两册共858页的缅文《内观禅修手册》（Manual of Insight），这是当时一部教行兼备的大作，被不少高僧们赞赏，此时大师才四十一岁。差不多七十年之后，这部巨著的英译本，终于在2016年5月，被美国智慧出版社（Wisdom Publications）发行。早期这部书的第五章被摘要出来，就是我们熟知的《实用内观练习》，至今仍是学习具体实修内观的必读文章。

此后不久（约在1947年），马哈希大师教授内观禅法的事，被广泛地在实皆省等地传开，并引来当时缅甸政界元老、著名的虔诚佛教居士和推广者──邬对爵士（U Thwin）的注意，这位犹如佛经中所描述的富裕大长者，恰巧正在缅甸全国，遍寻一位德学、教证俱备的大师，来担任他在仰光所筹划的、同时弘扬「教理」（pariyatti）和「实修」（paṭipatti）的「佛陀教法中心」导师。此前，他已经探访过不少当时的大德，但都没有满意。后来经过一位资深的八戒尼介绍，邬对爵士亲自听了马哈希大师的开示，最终确信他找到了一位德学兼备的高僧，可以指导禅修。

马哈希禅修中心成立的缘起及故事

现在仰光的「马哈希佛陀教法中心」（Mahāsi Thathana Yeikthā），是今日缅甸全国乃至海外所有「马哈希禅修中心」的总部，也是邬对爵士亲自捐出地皮、亲任主席，在1947年所成立的「佛教摄益协会」（Buddha Sāsana Nuggaha Organisation）所在。如前所述，这个中心重视佛教所讲的「教理」和「实修」，在「教理」方面，中心所礼请的是缅甸史上第一位取得「持三藏大师」（Tipiṭakadhara）学位（1953年），能够把整套南传巴利文三藏全部背诵下来的「持三藏明昆大师」（Tipiṭakadhara Mingun Sayadaw U Vicittasārābhivaṃsa，1911-1993年）。指导「实修」的方面，便由马哈希大师负责。这两位教界巨人，后来便成为南传佛教「第六次佛典结集」的两位最主要人物。

Yeiktha

马哈希禅修中心总部（仰光）

其实，在邬对爵士礼请马哈希大师驻锡中心指导禅修之前，当时与他携手合作的总理吴努（U Nu）所想礼请的禅修导师，并非当时还年轻的马哈希大师，而是国内一位年资更长，被广泛认为是阿罗汉的著名大师──孙伦长老（Sunlun Sayadaw，1878-1952年，又称宣隆大师）。[7]

据了解，吴努曾觐见孙伦大师，请其驻锡仰光的「佛陀教法中心」，不过大师向他表示自己不谙经论[8]，并告诉他欲将佛法传弘海外，便需要寻找一位博通经论而又有修证的大师。在缅甸，孙伦大师是以其禅定与神通闻名的，这番话彷佛在预示着未来「教法中心」是另有其主。结果，吴努便透过邬对爵士，找到了马哈希大师，并在1949年11月，恭请大师到中心指导密集禅修，同年12月教导了第一批25名禅修者。

在大师莅临指导禅修不久，吴努逐渐对内观禅法产生了信心，首先他是听闻那批参加者身心都产生了大变化，性格转变，甚至证得了经论中所描述的圣人果位。抱着实验的态度，于是他找来一位行为恶劣，杀盗淫妄俱作的恶人到那儿禅修，结果那人禅修结束后，彻底改变了这些坏性情。

再来，他把自己个性叛逆的女儿送去禅修，出来的时候，女儿竟变得温柔和孝顺父母，从前那些无礼行为都消失了。在这些眼前的实证之下，吴努和家人更深信和努力禅修，并以其影响力，在全国各地推动马哈希禅法的发展。光在1981年，仅缅甸国内的马哈希禅修中心便有293间，截至2016年终，已增至683间，而缅甸国内外曾参加马哈希中心禅修的人数则达4.8百万人。[9]

实用的马哈希禅法

马哈希禅法，之所以广泛受到欢迎，是因为它容易入手、成效快速和显著。一般禅修方法的教导，很多时候比较偏重于坐禅，在日常生活或其他身心活动，容易会放任内心到处攀缘，所以纵然学人坐禅时有不错的体验，很多时候都无法延伸至其他日常活动中。由于功夫无法延续，致使解脱难以发生。马哈希禅法，能够具体地教导学员观察行住坐卧的各类身心现象，在不间断的密集修持环境中，当下正念不绝，只要学员热忱、精进地按照指导修习，便不难获得经论所载的定慧体验。

相关的行住坐卧修法，都是紧贴《大念处经》的教导，以及《相应部．蕴相应》、《六处相应》等有关观照五蕴、六根门等内容。在大师弘扬内观的期间，曾有部分人质疑大师所教导，说以「腹部」起伏为观照对象的修法，为他所独创，来源不明。事实上，这观法是以「风大」为对象，其来源是《中部．界分别经》有关观察腹部风大的段落[10]，而这种方法，在马哈希大师之前，他的导师明贡大师已在教导，而同期的雷迪大师（Ledi Sayadaw，1846-1923年）著名弟子莫因长老（Mohnyin Sayadaw，1872-1964年），也有类似的教导[11]。事实上，观腹部起伏的教法，多年来一直获教内众多通达经论的大师们（包括多位持三藏大师）所认同。

佛陀法只有一味──解脱味，而所解脱的，是指「贪瞋痴」烦恼的缠缚，因而涅盘的定义是「贪瞋痴的熄灭」。许多修习过马哈希禅法的人们，在密集修持后，坏性格转变了、对世间人事的忧苦断了、慈爱增长了，这都是「贪瞋痴熄灭」（苦灭）的亲身证明。

对上座部教法的巨大贡献

第六次佛典结集

为了让巴利三藏（Pāḷi tipiṭaka，经律论）更好地流传、重新仔细校订三藏、出版善本，以及整理审核以往结集所没有进行的对「注释」（aṭṭhakathā）、「复注」（ṭīkā）和「藏外文献」（anya）的结集；缅甸政府决定举办一场空前的「第六次佛典结集」（Chaṭṭha Saṅgāyanā），旨在将2500年前的佛陀教法更完整地保存下来。这项历时两年（1954-56年），获得泰国、柬埔寨、斯里兰卡等主要南传佛教国家支持，超过2500名僧侣出席参与的活动，在仰光盛大地展开。

这次结集，是仿照两千多年前，古代佛教僧团第一次结集佛典的模式进行，马哈希大师担任当时佛陀大弟子迦叶尊者「提问者」（pucchaka）的角色，而持三藏明昆大师，则担任阿难尊者「诵答者」（vissajjaka）的角色。全部都是以巴利文对答进行，马哈希大师还需要参与审定、最终校正等工作，且在三藏的结集后，另外再进行了「注释」和「复注」的结集。这需要就一些极为艰难的典籍间的不同观点、外道论议等，妥善地做好梳理和说明，这些工作大师都得担任诵读、审定、修订等角色，若不精通典籍的人，是无法进行和完成的。全部典籍加起来，超过四万多页，这可谓是一次佛教史上的大成就。

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第六次佛典结集

《大念处经巴缅对译》及《清净道论大疏钞巴缅对译》

马哈希大师著作等身，从开示辑录成的讲记以及亲自撰写的著作超过七十多部。除了先前提及的大作《内观禅修手册》，其中重要的，还包括1949年写成的《大念处经巴缅对译》。由于教导内观禅法的根据在于《大念处经》，早期的弟子们于是请求大师为这部重要的经典，作一个巴利文对应缅文的「对译」（Nissaya），使具体的内观修法得以说明。书中除了把难以处理的巴利文准确译成缅文外，还就一些如观照行走时「标记」的问题，增补、阐述了古代注释书的说法。让当时不能阅读巴利文的禅修者，能够窥探经文的意义。

另一部可以说是影响整个缅甸佛教界的作品，是大师对公元五世纪觉音尊者所编著的《清净道论》（Visuddhimagga）所作的缅译。在南传佛教，这部书是被视为百科全书般的巨作，但是过去的缅文译本并不完善，马哈希大师为了让缅甸佛教徒能够阅读学习此书，花了六年（1961-67年）的时间，在「教法禅修中心」将《清净道论》及法护尊者所作的《清净道论大疏钞》（Visuddhimagga Mahāṭīkā）等书，全部讲解及对译。这些典籍内容的深入和复杂性，相信没有人会质疑，大师能够将这些书籍准确地翻译，厘清各类哲学和修行观念，并得到教界大德的嘉许，说明他本人的佛学造诣，是何其渊博及高超。[12]

海外弘法的成就

在1952至1981年期间，纵然忙碌于审理典籍、寺内教导禅法、写作等事务，大师仍然孜孜不倦地应邀到海外弘法，尤其值得提及的，是他对西方禅修的影响。在上世纪七十年代，不少年轻的欧美人士，闻风而至仰光马哈希禅修中心，在获得了法的喜悦和体证之后，便礼请大师前往美国及其他欧洲国家弘法。其中美国麻省的「内观禅修学会」（Insight Meditation Society）影响最深远，可说是美国弘扬禅修的先驱和重镇。今日著名的西方禅修导师──杰克‧康菲尔德（Jack Kornfield）、约瑟夫‧戈尔斯坦（Joseph Goldstein）及莎朗‧萨兹伯格（Sharon Salzberg）等人，全部均受教于马哈希大师及其弟子的座下。

除了西方国家，日本、印度尼西亚、马来西亚、斯里兰卡、尼泊尔、印度、泰国、越南等地，在马哈希大师到该地弘法后，均纷纷成立禅修中心。

大师的甚深德行和修证

在上世纪五十年代，这种交通、信息均远远落后于今的年代，马哈希大师仍能够在短短三十年内，迅速传播内观禅法的种子，这除了因为他的博学外，主要归功于他的德行和修证。邬对爵士十分赞叹大师的行仪，说他的举止十分庄严、寂静、威仪具足，在任何时候和姿态均是如此，因此他深信已找到了一位教导禅法的高僧。

美国的杰克‧康菲尔德，在回忆他对马哈希大师的印象时写道：「在大师访美期间，我们绝少见到他笑或批判，反而他总是散发出泰然寂静的氛围。事情和对话会在他周边发生，但他总是处于寂静不动之中。他，就好像虚空一样──无形的、没有人在那里，这是『空』的证悟。」[13]

对于大师凝然自若的神态，仰光班迪达禅修中心住持柏林禅师（Beelin sayadaw）曾回忆说：某次马哈希大师在其寮房会客，在大家对话中突然灯管从天花板整支掉下来，然而大师只是说了一句「灯掉下来了」，丝毫没有被惊吓到。马哈希禅修中心已故的财务长丁汉（U Thein Han）也曾忆述类似的情景，某次在马哈希禅修中心的一个邻近村落发生了大火，大师在目睹这些场面时，并没有任何恐慌或躁动，显得平静非常。

大师的大弟子戒喜禅师述说其戒德时，提到一次到海外弘法期间，临时需要中途转机停留台湾，入住旅馆一晚。前来迎接大师的人，催促大师快一点走路，然而大师只维持着从容不迫的步伐，烙守着比丘不能跑的规则。及后大家均入住旅馆休息，然而大师只管彻夜坐在椅子上，不曾躺在床上睡过，相信这是为着守护戒律上，有不能与异性同住一栋楼房的规定。大师对戒律的严谨若此。

大师也是少数南传佛教中，茹素的高僧，在《减损经讲记》中他说明了其理由，是因为供给比丘的肉食，不能排除是为他所杀，在那个时代，缅甸节庆中存在着为供僧而屠宰的事实。大师甚至连鸡蛋、鸭卵也是不食用的，因为可能孵出生命之故。

大师的德行和证量是深不可测的，这些列举只是寥寥数例。读者可以从网络搜寻大师的影片和照片，将不难发现其任何时候，犹如上述一样，均是举止庄严，心地寂然不动一般。[14]

教界内大师们的赞赏和认可

因为尊崇大师的戒定慧德行，缅甸政府在1957年向大师颁发「最上大智者」（Agga Mahā Pandita）的头衔[15]，这并非一个经考试可以取得的荣誉，只有教界公认戒行、学识、教学、资历等方面极为卓越，影响巨大深远的高僧才能获得。

时至今日，无论是教内的多位持三藏大师，如已故的明昆尊者、善吉祥尊者（Sayādaw U Sumingalalankara）或者今日的尤大师（Yaw Sayādaw U Sirindābhivaṃsa），还是比马哈希大师年资更长的教界长老，巴利文专家──南迪亚大师（Ashin Nāndiya Thera）、瓦塞塔毘旺萨长老（Vaseṭṭhābhivaṃsa Thera）等，都曾公开赞赏马哈希大师的才学和禅法。

笔者在拜访被教内赞誉，修证甚高的持三藏尤大师时，他表示若教人禅修，都是推荐马哈希大师的内观练习。

出众的弟子们

一位成功的导师，必然是桃李满门，英才辈出的。马哈希大师的大弟子们，继承着他的衣钵，许多都是弘化一方的大师，其中多位都是佛学精湛的「阿毗旺萨」（abhivaṃsa），这是缅甸国内非常难考取的佛学学位[16]。马哈希传承中，最著名的五位出家大弟子，包括雪吴敏尊者（Shwe Oo Min Sayadaw，1913-2002）、班迪达尊者（Sayādaw U Paṇḍitābhivaṃsa，1921-2016）、沙达马然希尊者（Saddhammaraṃsi Sayadaw U Kuṇḍalābhivaṃsa，1921-2011）、戒喜尊者（Sayadaw U Sīlānandābhivaṃsa，1927-2005）及恰宓尊者（Chamyay Sayadaw U Jānakābhivaṃsa，1928- ）。而俗家闻名的除了上述几位外国导师外，还有慕宁达居士（Anagarika Munindra，1915-2003）和其女弟子蒂帕妈（Dipa Ma，1911-1989）。

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犹如亲兄弟般的班迪达尊者（左）与雪吴敏尊者（右）

这些弟子们，有的被大众誉为阿罗汉，其中雪吴敏尊者便是。他于1951-1961年间在马哈希禅修中心禅修及指导学员，并被马哈希大师委任为「教诫阿阇黎」（Ovādacariya），即最主要的导师之一。其后他于1961创立雪吴敏禅修中心（Shwe Oo Min Dhamma Sukha Yeiktha），并担任住持。犹如马哈希大师一样，尊者在任何时候，均展现出无间断的正念、平静的举止和庄严的威仪。尊者以其长期闭关修行著名，到八十多岁，他还是每年固定闭关独自禅修。

一位马来西亚的居士向笔者忆述说：「在雪吴敏尊者圆寂前七天，我去到医院的病房中礼敬他，那时候虽然大师的双肾基本已失去功能，但是盘腿坐在病床上的他，只是寂然不动，丝毫没有半点苦状。在大师的跟前，我只是感到无比的平静，妄念怎样也起不来。」另一位指导马哈希禅法的出家导师亦对笔者忆述过：「见到尊者的时候，感觉是：怎么会有人具有这般高的证量。」与其他大弟子不一样的是，尊者不多说法，亦没有主持禅修营，因此基本没有著作传世。

另一位大弟子，沙达马然希长老的德行也是广被赞扬，亲近过的人们都表示他的和蔼、温柔、谦卑无人能及，几十年来，弟子们从没见过他有半点不悦或脾气，而长老总是精进地禅修。沙达马然希长老后来在1979年，创立了沙达马然希禅修中心（Saddhammaraṃsi Mahāsi Yeikthā），教导众多海内外弟子马哈希内观禅法，著作甚丰，很多都已翻成英文。

笔者并没有机会亲身接触上述两位大师，然而却有幸多次参加班迪达长老住持的禅修营。大长老在马哈希大师圆寂后，担任其中心的「教诫阿阇黎」八年，是马哈希禅法传弘的重要人物。八十年代，到美国多次弘法，住持禅修营。其后于1990年创立班迪达禅修中心（Paṇḍitārāma Sāsana Yeikthā），至今海内外有十多个分中心。在长老的身旁，总能感觉到他沉稳的仪态，在他讲经开示的时候，纵使很多时候长达两小时甚至三小时，但是他总是如盘石一般，安坐椅子上动也不动地开示着，全无小动作，不换姿势亦毫无躁动，声调始终如一地平稳，唯一能看到的动作，只有翻一翻手上几张笔记卡而已。他的定力和证量，在举止中完全散发出来。[17]

缅甸国母昂山素姬（Aung San Suu Kyi）是班迪达长老的著名在家弟子，在她被软禁期间，内观禅修成了她的精神依靠。她还有另一位禅修导师，也是马哈希传承的另一位弘法大将──恰宓长老，长老以其甚严的身教、流利的英语，在海内外亦成立了超过十间道场，其中还包括南非这个偏远之地。到了九十岁高龄，长老仍是不疲厌地到中国各地弘法，将马哈希内观禅法积极地传入华语地区，传承不绝。

 

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马哈希大师（中）、戒喜尊者（左二）、恰宓尊者（右二），1979年摄于美国

除了出家的弟子，证量可以如此高深之外，马哈希传承的许多在家居士，一样有着过人的成就。其中著名的女成就者──蒂帕妈（1911-1989），她于上世纪五十年代末，在仰光马哈希中心密集禅修，几天内将当时丧夫丧子的悲痛彻底消除，很多人相信她是一位具备甚深证悟，兼通达禅定和神通的在家圣者。一位美国尊者说她有时候会入定七日七夜，另外许多美国的弟子们，均表示在接触到她之后，总会被她的无比慈爱溶化着，内心的烦恼随之一扫而空，喜悦充满。

碍于篇幅所限，这里仅能列举几位大弟子们的德行和证境。

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昂山素姬于住所供养班迪达禅修中心的资深导师们

大师的圆寂

马哈希大师的终身，全部时间和生命，都奉献在学习、实践和传弘佛法上，从来没有任何疏忽或放纵身口意的事，他所度化的人数以万计，为南传佛教的教理和实修的传扬，树立了空前的伟业。海内外，无不视之为近代南传佛教的大师之一。然而，就算再盛开和亮丽的花朵，亦总有飘落之时。1982年8月13日晚上，大师在与侍者谈话当中，发生急性脑中风而昏倒[18]，并在翌日8月14日病逝，享年78岁，戒腊59，其遗骨在荼毘后，供奉在仰光马哈希禅修中心总部的陵墓中。大师的肉身已灭，然而他的教法并未随之而散，依然保存在修学内观禅法的弟子们心中，他的德行亦会继续流芳百世，垂裕后昆。

Mahasi Sayadaw passed away pic

马哈希大师圆寂照片

让我们一同随喜马哈希大师一生为佛法和众生所作的一切奉献和善业。

善哉！善哉！善哉！

延伸阅读：

1）戒喜尊者编著，温宗堃、何孟玲中译，《马哈希尊者传》，2012年3月MBSC佛陀原始正法中心出版。

2）达玛聂久著，温宗堃、何孟玲中译，《一生的旅程：班迪达西亚多传记》，2010年5月MBSC佛陀原始正法中心出版。

3）艾美．史密特著，周和君、江翰雯中译，《佛陀的女儿：蒂帕嬷》，2013年橡树林出版

4） Translated in English by Aggācāra (2013), Theelon Sayadaw, written by U Htay Hlaing, retrieved from:

http://aggacara.blogspot.com/p/theelon-sayadaw1786-ad-1861-ad-great.html

 

《内观要义》

──新译内观基础

马哈希大师1959年讲于仰光

达诺1981年缅英翻译
戒喜禅师1991年缅英编订

明法比丘2004年中译

陈永威2018年校译及补注
MBSC编译小组◎2018年新修订

一、英译序

《内观要义》（The Fundamentals of Vipassanā Meditation）是马哈希大师在1959年新年期间的一系列演讲，这次演讲以书本的形式发行是在1961年，它发行以来广受读者的欢迎而多次再版。此书是第一个英译版（1981）。

读者将从本书中看到，这演讲是针对在家听众，对他们而言，内观禅法（vipassanā，毗婆舍那）的细致要点是全新的知识。因此，大师费很大的苦心，把它讲得平白、简易、直接及到位。他带领听众一层一层地，从基本面分别「止禅」和「观禅」（即内观），到深奥的法义，如「真实」与「概念」、心路过程和心识剎那、修证观智的进程，乃至涅盘的体证。

听众（或读者）从「内观是什么」、「如何修习内观」开始学习第一课。然后，大师教导如何开始用功，如何进步，如何保护自身免于陷入修行过程中的陷阱，以及最重要的是，知道什么时候去觉知。听众因而受到激励、鼓舞，感觉自己似乎已经踏上通向涅盘的圣道。

佛教是一个实用性的宗教，要人们活出教义，而不是外人所惯于想象的另一种形而上学系统。它审察有情众生的各种苦，发现他们的苦因，开显苦的灭除，并指出消除所有苦的道路，任何渴望解脱的人都能踏上这条道路，但是，他必须付出努力迈步前进，没有人能免费载送别人到达永恒的平静。

「你们应该自己努力，佛陀只是指出正道而已，奉行此一正道并且禅修的人，可以解脱无明的桎梏。」（《法句经》第276偈）

Tumhehi kiccam ātappaṃ akkhātāro tathāgatā. Paṭipannā pamokkhanti jhāyino māra-bandhanā. ~Dhammapada

那么什么是解脱之道呢？佛陀在《念处经》（Satipaṭṭhāna Sutta）告诉我们，确立正念是通往解脱的唯一道路。而确立正念，正是马哈希大师半世纪以来，所努力阐释并广为传播的整个内观修行系统的基石。

弘扬内观不同于弘扬其它的佛法，如道德或形而上学的部分，精通经教的人都能做得到。然而内观只有经过亲身体验才能令人信服。佛陀（或更精确地说是「菩萨」）本人经过探索圣道、发现圣道、亲身仔细体证，然后才依据他自己的经验教导众生。

「诸比丘，我发现一条古道，一条过去正觉者所随行的古道，我沿着那条古道前行，当我随之而行后所彻底证知的，我已告知诸比丘、比丘尼、在家男女。」（《相应部》）

马哈希大师本人沿着佛陀指给我们的道路，亲自体证了法，然后依据他的亲身体验给弟子讲法。弟子们也得以亲自体证法。关于这一事，大师在讲席中提到：

「在这里的听众，有很多已经达至这阶段的观智。我不只是从个人的经验而言，也不只是从我的四十或五十位弟子的经验而言，而是数以百计的人的经验。」

佛法的一个特性是「来亲身体证」（ehipassiko），二千五百年来已有数以百万计的人「来亲身体证」，我们看当今世界各地的禅修中心，已有成千上万的人来亲身体证，将还有成千上万人要来亲身体证。所剩下的，就是发愿寻求解脱的人，醒觉起来并加入他们的步伐。这本书已将解脱之道的蓝图在其面前铺展出来，如著名的学者在本书缅文版序文中所说：这不是一本给读者纯粹阅读的书，而是一阶一阶趣向更高智慧的参考指南。

翻译本书时，我尝试用英文全部译出大师缅语演讲所想要说的话，但我不能逐字直译，也不是编一本随意的简略本。重复是口语的一大特性，我略去重复的句子，亦未译出大师演讲中，辅助记忆的（缅文）偈诵。除此之外，我努力保留大师说法的原貌，尽能力保存其简单、直接和清晰的风格。

大师引用的巴利文经典的翻译，我大部分依据著名的学者，如雷斯．戴维（Dr. Rhys Davids）、伍德瓦（F.L.Woodward）、荷诺（I.B.Honer）、三界智大师（Nyanatiloka）、髻智大师（Nyanamoli）、佩茅丁（Pe Maung Tin）他们的作品，只是偶尔在有些地方作修改。这里我必须向他们致意。

达诺（Maung Tha Noe）[19]

1981年3月3日

于仰光

二、简介

当前的「内观」（毗婆舍那禅法，又称「观禅」或「智慧禅」）不需特别的介绍，每个人都说内观很好，这与二十年前的情况恰好相反（指1940年前后），那时人们还以为内观是专门给比丘和隐士们修习的，而不适用于他们。当我们刚开始传授内观时，有一段艰辛的历程，现今这种情况已经改善了。今日人们一直请求我们讲解内观，但是当我们告诉他们内观的简单事实时，他们似乎无法欣赏，一些人甚至站起来并离开，人们不应该责难他们，他们没有禅修背景来了解任何东西。

有的人以为「止禅」（samatha，奢摩他，又称「寂止禅」）就是「观禅」，有的人以为「观禅」跟「止禅」没有任何分别。有的人所弘扬的内观，虽然说得很玄妙，但显然无法实践，导致其听众充满困惑，为了让这些人受益，我们将说明内观禅修的要素。

三、止与观

我们禅修的对象为何？我们如何培育内观？这是很重要的问题。

禅修有两种：止禅（寂止）[20]和观禅（内观）。修习十遍处（kasiṇa）[21]只能产生止禅，不是内观。修习十不净[22]（例如：肿胀的身体），也只能产生止禅，不是内观。十随念[23]，如忆念佛、法等，也只能培育止禅，不是内观。修习三十二种身体成分，像观「发、毛、爪、齿、皮……等」[24]，也不是内观，它们只能培育专注（止禅）。

正念于呼吸也是开展专注力，但亦可以培育内观。然而《清净道论》将它包括在止禅的业处[25]中，因此我们在此也如此称它作止禅。

接着有四梵住（或四无量心）：慈、悲、喜、舍；以及四无色处所达至的四无色定，以及食厌想，所有这些都是止禅的对象。

当你观察身体内的四大元素（地、水、火、风），它被称作分别四界观。虽然它是止禅，但它一样可以开展内观。

这四十种业处禅法为修止的对象，只有出入息（又称：安那般那）和分别四界与内观有关，其它不能产生内观。如你要获得内观，你需进一步努力。

回到「如何培育内观？」这问题，答案是：「我们以观照五取蕴来培育内观。」众生的心理和物质现象为诸取蕴。它们可以透过「渴爱」（taṇhā）而被人喜悦地执取，这种情况被称为「执取感官对象」（欲取）。或可能因「邪见」（diṭṭhi）而错误地执取，这被称为「以邪见执取」（见取）。你需要观照它们，并看清它们的实相。否则，你将因「渴爱」和「邪见」而执取它们。一旦如实地看清它们，便不再执取。你正是这样培育内观。我们将详细谈论五取蕴。

四、蕴

「五取蕴」[26]为色、受、想、行、识。它们是什么？它们为你每时每刻所体验到的事物。你无需到别处寻找它们，它们就在你自身。当你看时，它们就在看的过程中；当你听时，它们就在听的过程中；当你嗅、尝、触或想时，它们就在嗅、尝、触或想的过程中。

当你弯曲、伸出或移动肢体时，五蕴就在弯曲、伸出或移动里，只是你不知它们为五蕴。这是因为你没有观照它们，因此未能如实地看清它们。由于不知道它们的实相[27]，你就以「渴爱」和「邪见」执取它们。

当你弯曲时，什么事发生？它始于要弯曲的意欲（动机），接着，弯曲过程的物质现象一一显现。在要弯曲的意欲中，有四种属于心理的蕴。要弯曲的那个（知道的）心是「识蕴」。当你要弯曲，然后弯曲，你可能感到乐、苦或不苦不乐。如你快乐地弯曲，那就有乐受，如你不开心或生气地弯曲，那就有苦受。如你不苦不乐地弯曲，那就有不苦不乐受（舍受）。因此，当你要弯曲，这过程当中便有「受蕴」。接着有「想蕴」，即记认弯曲的蕴。[28]然后是催使你弯曲的心理现象，它好像在说：「弯吧！弯吧！」，这是「行蕴」[29]。

因此在弯曲的意欲中有受、想、行、识──涵盖四种心理的蕴。弯曲的动作是物质，或者说「色」，这是「色蕴」。如此，要弯曲的意欲和弯曲的动作形成五蕴。

因此，在弯曲手臂的一次活动中，就有五蕴。你移动一次，就有五蕴生起。当你再次移动，就有更多的五蕴。每次的移动，都会产生五蕴，如果你没有正确地观照它们，没有正确地了知它们，我们是无需告诉你发生什么的，你需要自己去了知。

你会想：「我要弯曲」和「我弯曲」，不是吗？每个人都如此认为。问小孩们，他们也会给予同样的答案。问那些不懂得读和写的成人，也得到同样的答案。问懂得读写的人，如果他按心中所想的话来说，也是同样的回答。但因他读得多，他将编构适合经典的答案而说：「名法和色法」（意即「心」和「身」）。这并非他自己（体验）知道的，只是编构来符合经典。在他内心深处，他在想的是：「这是『我』要弯曲，这是『我』在弯曲；这是『我』要移动，这是『我』在移动。」他也想：「『我』过去是这样，现在是这样，将来也是这样；『我』永远存在。」这想法称为「常见」。没有人会如是想：「这个要弯曲的意欲只存于此刻。」一般人通常想：「这心过去存在，此刻在想着弯曲的『我』和以前存在的『我』是一样。」他们也想：「此刻正在想问题的『我』，未来也将继续存在着。」

当你弯曲或移动肢体时，你想：「这正在移动的肢体，和过去存在的是同一个肢体。这正在移动的『我』是和过去一样的『我』。」移动后，你又会想：「这些肢体、这『我』，一直存在。』你不曾想过它们消失。这也是「常见」。这是执取「无常」的东西为「常」，执取「无人」、「无我」的东西为「身」、为「我」。

当你顺着你的意愿弯曲或伸展，你觉得这很好。譬如说，如你感到手臂僵硬，你移动或换姿势，那僵硬便消失。你感到舒服。你觉得这很好。你觉得这是快乐。舞蹈员和业余舞者，在跳舞时弯曲和伸展，并觉得如此做非常好。他们以此为乐，并对自己感到满足。当你们在一起谈论时，你们时常晃头摆手并感到满足。你觉得这是快乐。当你做事，取得了成功，你也会觉得这很好，这很快乐。这就是你如何透过「渴爱」、执取于事物而感到喜悦。你把「无常」当作「常」而乐在其中。你将只不过是「名」和「色」蕴（身心现象），非乐、非我的东西，当作是乐、是我并沉溺其中。你对它们感到喜悦并执取它们。你也误认为它们为「真我」或「我」，并执取它们。

因此，当你弯曲、伸展或移动肢体时，「我将弯曲」的想法为执取蕴，「弯曲的动作」是执取蕴。「我将伸展」的想法是执取蕴，「伸展的动作」是执取蕴。「我将移动」的想法是执取蕴，「移动的动作」是执取蕴。我们所说需要观照的执取蕴，意指的就是这些。

同样的情况发生在看、听等过程中。当你看时，眼根，即眼睛，则显现于此。所见的目标也显现于此。两者为物质，没有认知能力。但如一个人在看的时候，未能当下予以观照，就会执取它们。他以为所看的整个物质世界为常、美、好、乐、我，并执取它。因此，物质的眼睛和所见的物质对象是执取蕴（色蕴）。

当你看时，「看」也显现，这包括四种属于心理的蕴。看的过程中单纯的了知是识蕴，看的时候感觉乐或苦为受蕴，对所见的目标形成印象为想蕴，而促使注意力去观看则为行蕴。它们组成四种属于心理的蕴。

当一个人在看时，若未能当下观照，将会认为那视觉「曾经存在过，现在还存在着。或者当一个人看到好的事物，他可能会想：「看见是好的。」如此想时，他将追寻好的和新奇的事物以享受视觉。他不惜耗费金钱、睡眠和健康去看表演和电影，因为他认为这样做很好。如一个人不认为这是好的，他将不会浪费金钱或损及健康。认为所见或享受的是「我」、「我在享受」，就是以「渴爱」和「邪见」去执取。因为执取，所以说看时所显现的身心现象是执取蕴。

你以同样的方式执取于听、嗅、尝、触或想。尤其你以能思考、想象和忆念的心为「我」、「自我」。因此，五取蕴不是别的东西，正是当一个人看、听、感受或认知时，所显现于六根门的身心现象。你需如实地观照这些蕴的实相。观照它们并如实见到其实相──这就是内观智慧。

五、智慧与解脱

「内观是观照五取蕴」，这是按照佛陀所教导。佛陀的教导称为「经」（sutta，意即「线」）。当一个木匠将要刨平或锯一块木材时，他以墨线画一条直线。同样地，当我们实践圣道，我们以「线」也就是「经」来规划我们的行为。佛陀已给我们线，也就是训练戒德、培育定力和增长智慧的教示。你不可脱离此线并随心所欲的讲话或行动。有关观照五蕴，这里是一些取自经典的引述：

「诸比丘，色是无常，无常者是苦，苦者是无我，
无我即非我所、非我，亦非我的真我。应以正慧如实作如是观。」[30]
Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

你必须禅修，才能了悟此无常、苦、无我的物质（色蕴）确实是无常、苦、无我。你应同样地观照受、想、行、识。观照这些五蕴为无常、苦、无我有何用？佛陀告诉我们：

「多闻圣弟子，作如是观者，则厌患色、厌患受（想、行、识）等。」
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.

了悟五蕴的无常、苦、无我性质者，厌弃色，厌弃于受、想、行、识。

「厌患者，则离贪。」

Nibbindaṃ virajjati

即是说，他已达到圣道。

「离贪者，则解脱。」

virāgā vimuccati

一旦达到无贪的圣道，他也达到了无烦恼的四种圣果。

「解脱则自知『已解脱』。」[31]

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti

当你已解脱，你自己知道确实如此。也就是说，当你已成为那已断尽烦恼的阿罗汉时，你清楚知道烦恼已断尽。

这些是引用《凡无常者经》（Yadaniccasuttaṃ）[32]的经文，并且有很多类似的经典，整个《相应部．蕴品》（Khandha-saṁyutta）就是收集这些。其中，特别值得注意的是《具戒经》[33]（Sīlavanta Sutta）和《多闻经》[34]（Sutavanta Sutta）这两部经。在这两部经里，摩诃俱絺罗尊者（Mahā Kotthika）向舍利弗尊者（Sāriputta）提出一些问题，舍利弗尊者给予很简短但清晰的答案。摩诃俱絺罗尊者问：

「舍利弗，什么东西是一位持戒比丘应当如理作意的？」

Sīlavatāvuso, Sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti

注意这个问题中的「持戒」。如果你要修习内观以证得道、果及涅盘，最低资格你需要持戒清净。如果你没有清净戒行，你不可能期望更高的定力与智慧。舍利弗尊者回答：

「摩诃俱絺罗，五种执取蕴为持戒的比丘需要如理作意的，观它们是无常、是苦、是病、是痈、是刺、是痛、是疾、是敌、是坏、是空、是无我。」

Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.

如此修习有何好处？舍利弗尊者继续回答：

「的确，朋友，一位持戒比丘如理作意，观此五取蕴是无常等等，可获得预流果位。」

Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato …pe… anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti

因此，如果你要成为「预流圣者」[35]而不再投生四恶趣，你必须观照五取蕴，以证知它们的无常、苦、无我的性质。

但这并非到此为止，经文接着教导你也可以成为阿罗汉[36]。摩诃俱絺罗尊者继续问：

「舍利弗，什么东西为预流果位的比丘应当如理作意的？」

Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?

舍利弗回答指，一位预流圣者应当如理作意的，也是五取蕴，观它们为无常、苦、无我。那结果呢？他上升至「一来圣者」[37]。一来圣者观照什么呢？同样是五取蕴。接着他成为「不还圣者」[38]。不还圣者观照什么呢？也是五蕴。然后成为阿罗汉。阿罗汉观照什么呢？也是五蕴。因此很清楚，五取蕴正是我们必须观照的，即使已成为阿罗汉圣者也是这样。

「学友！阿罗汉不再有更进一步应作的，或对已作的增加（什么），但当这些法已修习、已多修习时，当生导向乐的住处，以及正念与正知。」

Natthi, khvāvuso, arahato uttari karaṇīyaṃ katassa vā paticayo api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārā ceva saṃvattanti satisampajaññā cā”ti. Dasamaṃ.[39]

阿罗汉再继续这样禅修有什么好处呢？他可能成为辟支佛吗？或正等觉者（佛）吗？不，都不可能。他将是以阿罗汉的身分脱离轮回，进入涅盘。阿罗汉不再有未断或未镇伏的烦恼。一切的烦恼已断除和镇伏。因此，他没有需要再作什么，以断除或镇伏未断或未平熄的烦恼。他已无需再改善任何戒德、定力与智慧。应当圆满的一切戒德、定力与智慧都已圆满。所以他无需再进行改善未尽完美的，或增加那已圆满的。内观的修习不会为阿罗汉带来这些好处。

阿罗汉观照五蕴所获得的其中一项好处，是快乐地活在世间。尽管他是阿罗汉，如他不禅修；不宁静与不舒服会不时从六根进入。这里的不宁静，并非指心理上的苦恼，而是因六根对象不由控制，不断地出现，令他感到心不宁静，如此而已。不用说阿罗汉，就是我们这些全心全意地禅修的行者，面对感官接触的各种事物，也常感到不自在。

当他们从禅修中心回到家里，他们看到这事物，听到那事物，忙于各种生意洽谈，根本没有安宁。因此，有的人选择再回到禅修中心。但对一些人而言，这种不宁静感并没有维持很长，大约只持续四、五天或十天。不久，家庭的气氛沾染把他们压倒了，他们对家庭生活感到快乐，又开始打理家庭的生活。阿罗汉不再回复这些旧有的习惯。如他遇到各种感官目标而没有加以观照时，只会感觉不宁静。惟有沉浸于内观时，他才会感到内心安宁。因此，观照五取蕴使阿罗汉在世间生活得安乐（即「现法乐住」）。[40]

再者，如果他时常安住禅观中，对无常、苦、无我的正念与正知（sati-sampajaññā）会不断生起，此为另一项好处。一位正念与正知不断生起的阿罗汉，可说是常住正念（satata-vihāri）。这种人可在任何时刻随其所欲享受证得的果位（果等至）。为了这两种好处──在世间生活得安乐和正念正知，阿罗汉活在禅修中。

以上为舍利弗尊者在《具戒经》里所给予的答案。同样的答案也可在《多闻经》里找到。唯一的不同是词句，《具戒经》所用的是「持戒」（Sīlavata）或「具有戒德」的弟子，而《多闻经》是用「得到教导的」或「多闻的」的弟子，其它的用字都一样。根据这两部经和其它有关「蕴」的经典，可以归纳出下列的结论：

「观照五取蕴可证得内观智慧。」

现在再回到由六根门所生起的执取。当人们看的时候，他们以为他们或其他人是永恒的、曾存在过的、现在存在、未来存在、一直存在。他们以为他们是快乐的、好的或美的。他们以为他们是活着的实体。当听、嗅、尝或触的时候也作如此想。这「触」遍于全身──存在于任何有肉和血的地方。每当触生起时，执取也生起。前面所述的弯曲、伸展或移动肢体，全都是「触」的例子。腹部上升与下降（起伏）的紧松移动也是如此。对此，我们以后将加以详述。

当一个人在思考或想象时，他想：「之前曾存在的『我』现在正在思考。思考了之后，『我』继续存在着。」因此，一个人以为自己为永恒的、为自我，他也以为思考或想象为一种享受，很好的。他以为这是快乐。如被告知思考将会消失，他无法接受。他感到不快乐，这是因为他对其执着。

如此，一个人执着于一切出现在六根门的事物为永恒、为快乐、为自我、为真我。他享受「渴爱」的喜悦并执着于它。他因「邪见」而错误地执着于它。你需要观照这些可以引生系着或执取的五蕴。

六、正确的方法

当你禅修时，你要懂得用方法禅修。只有正确的方法才能产生内观。如果你将事物当成永恒的，那怎会有内观呢？如果你当它们为好的、美的，有灵魂、有自我，那怎会有内观呢？

「名法」和「色法」（心和身）是无常的现象。你需观照这些无常的现象，以看见它们的实相，为无常的。它们生起与消失，并且不断逼迫着你，因此它们是可怕的、是苦的。你需要如实地观照它们，以见其实相为苦。它们是空无个体（身）、无灵魂、无自我的过程。你需要观照以见到它们为无个体、无灵魂、无自我。你必须尝试如实地观察它们。

因此，每当你见、闻、觉或知时，你必须尝试如实观照那由六根门生起的身心现象过程的实相。当你看时，你必须标记「看、看」[41]。同样地，当听时，标记「听、听」；当嗅时，标记「嗅」；当尝时，标记「尝」；当触时，标记「触」。疲倦、热、痛和难以忍受的不悦感受也会因接触而生起。观照它们为：「疲倦、热、疼痛」等。念头、想法也可能出现，当它们生起时，标记「思考、想象、渴求、愉快、高兴」。但对初学者而言，是很难观照到所有由六根门生起的一切现象，他必须从少许几个开始。

你以这样的方式禅修。当你吸气和呼气时，腹部的移动、即其「上升」与「下降」（起、伏）是特别显著的。你以观照这个移动（movement）开始，升起的移动，你观照它为「起」，下降的移动，你观照它为「伏」。这种起与伏的观察，并没有用上经典的字眼。不熟悉禅修的人们，于是以藐视的态度说：「这种起伏的修法，与经典都没有关系。它甚么都不是。」他们可能以为它甚么都不是，因为它没有用上经典的语汇。

然而，本质上，它是真实的现象（paramatha）。那「起」是真实的，那「伏」是真实的，那移动的风大是真实的。我们使用通俗的话语「起」与「伏」是为了方便，在经典的专门名词，起伏是「风大」（vāyo-dhātu）。如你专注地观察腹部的起和伏时，会有支撑（vitthambhana）、动摇（samudīraṇa）、带动（abhinīhāra）的现象。在此，支撑是风大的特相（lakkhaṇā），动摇为其作用（rasa），带动是其现起（paccupaṭṭhānā，或呈现）[42]。如实地知道风大的实相，意即知道它的特相、作用和现起。我们禅修以了解它们。

内观始于清楚地分辨出「名法」（心）与「色法」（身）。为达到这一点，禅修者以色法开始修习，如何做呢？

「（禅修者）应以特相、作用等方式观察。」《清净道论》

lakkhaṇa-rasādivasena pariggāhetabbā（Visuddhimagga）

当你观照「名法」或「色法」，你应观照其特相或作用。「等」是指现起。与此相关，《摄阿毗达摩义论》（Abhidhammatthasaṅgaha）颇为切中要点。

「见清净是依特相、作用、现起和近因分辨名和色。」

Lakkhaṇa-rasa-paccupaṭṭhāna-padaṭṭhāna-vasena nāmarūpa-pariggaho diṭṭhivisuddhi nāma.

意思是：内观始于「名色分别智」。在七清净的次第里，首先你必须圆满「戒清净」和「心清净」，接着「见清净」。要达到「名色分别智」和「见清净」，你需观照名与色，通过其特相、作用、现起和近因来了知它们。一旦你如实地了知它们，你便获得「名色分别智」。一旦此智圆熟，你即具有「见清净」。

这里，「通过其特相了知它们」，意即了知名色的「特有性质」。「通过作用」了知，即是了知其功能。「通过现起」是指它们呈现的模式。在刚开始禅修的阶段，还不需要了知「近因」。因此，我们只讲述特相、作用和现起。

在《清净道论》与刚引述的《摄阿毗达摩义论》中，并没有指出以名字、数字、物质粒子群的元素或不断生起的过程来观照名色[43]；而只是指出，应观照它们的特相、作用和现起。人们应小心注意这一点。不然，他可能掉进名字、数字、粒子或过程的概念。注释提及你应以它的特相、作用和现起来观照名色。因此，当你观照风大时，你观照它的特相、作用和现起。

风大的特相是什么？它有「支持」的特相，这是它的特有性质。风大就只此而已。风大的作用是什么？它是动摇。它的现起是什么？是带动。现起即是呈现给禅修者心智的东西。当禅修者观照风大时，带动、推动、拉扯的现象会呈现在其心智面前。这就是风大的现起。当你观照腹部的起伏时，一切支撑、动摇、带动会变得清楚。这是风大的特相、作用与现起。风大是重要的。在《念处经》中，（古代的）注释者对身念处「威仪章」（iriyāpathapabbaṃ，关于姿势）与「明觉章」（sampajānapabbaṃ，行为的正知），均特别强调风大。佛陀说：

「当行走时，觉知『我在行走』。」

Gacchanto va ‘Gacchāmi’ ti pajanati.

佛陀教导我们每次行走时，都应标记「走、走」，以觉知行走的色法。注释者说明了如此观照时，智慧是如何培养出来的：

「我要行走的心生起。这产生风大。风大产生表色[44]，当风大散布全身而将身体推动向前，这就是所谓行走。」

（《大念处经注释书》）

“Tasmā esa evaṃ pajānāti – ‘‘gacchāmī’’ti cittaṃ uppajjati , taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalakāyassa purato abhinīhāro gamananti vuccati.”[45]
~ Mahāsatipaṭṭhānasuttavaṇṇanā

这意思是说：习惯在每次行走时，观照「行走、行走」的禅修者，他所体悟的是如此。首先，「我要行走」的心生起。这种意欲引起整个身体的紧松活动，随后，导致色身向前一下一下的移动。我们说这是「我在行走」或「他在行走」。在究竟层面上，没有我或他在行走。只有要行走的意欲及走的色法。这是禅修者所体悟的。在此，注释书的解说指出，重点在于体悟风大的「移动」。因此，若你能够通过特相、作用和现起了知风大，你就可以自己确定你的禅修是否正确。

i）风大的特相

风大有「支持」的特相。在足球里面，是空气在充满和支撑着，才使足球能够撑开来并保持坚挺。在日常用语，我们说球胀满及坚挺。用哲学的词汇，则说是风大在支持着。当你伸展手臂时，你感到有些僵硬。这是风大在支持着。同样地，当你以身体或头，按压一个充气枕头或床垫，你的身体或头将不会跌下来，这是因为枕头或床垫里的风大支持着你。一堆砖头的堆砌，是底下的砖支持着上面的砖，如果底下的砖不支持，上面的将塌下来。同样地，人体内充满着风大，支持着身体，使它能站得坚挺和稳固。我们说「稳固」是相对地而言，如有更坚固的东西，我们可能称它为「松懈」；如有更松懈的，它再次被称为「稳固」。

ii）风大的作用

风大的作用为「动摇」。当它强大时，就从一处移动到另一处。是风大使身体弯曲、伸展、坐、起身、去或来。那些没有修习内观的人常说：「如你标记『弯曲、伸展』，只有如手臂的概念会产生。「如你标记『左、右』，只有如脚的概念会出现。如你标记『起、伏』，只有如腹部的概念会出现。」这对一些初学者可能是真的。但认为这些概念会一直不断生起是不对的。

对初学者而言，「概念法」（paññatti）与「真实法」（paramatha）都会出现。一些人教导初学者只观照真实法，这是不可能的。在开始时要忘记概念法，是蛮不切实际的。将概念法连同真实法观察，则是可行的。佛陀是用概念法的语言，告诉我们在行走、弯曲、伸展时，觉知「我正在走」等。他没有用真实法的语言，告诉我们要「觉知这是支持、移动」等。虽然你禅修时，使用概念法的语言，如「行走、弯曲、伸展」，但当你的正念与定力增强时，所有概念消失，只有真实法如支持和移动出现。而当你达到「坏灭随观智」（bhaṅgānupassanāñāṇa）时，虽然你观照「走、走」，但不会有脚或身体（的概念）生起，只有相续的移动在。虽然你观照「弯曲、弯曲」，但不会有手臂或脚（的概念）生起，只有那移动。虽然你观照「起、伏」，但不会有腹部或身体的影像，只有出入的移动。这些以及摆动都是风大的作用。

iii）风大的现起

在禅修者的心里呈现的「带动」是风大的现起。当你弯曲或伸展手臂时，犹如有某种东西在拉入或推出它。这种情形在行走时更为明显。透过标记「行走、左步、右步、提起、向前、放下」，定力增加并变得敏锐的禅修者，会相当明显的感到好像后面有什么东西推动向前。腿好像自动地被推向前。腿是如何无需用力就向前移动，对他来说十分清楚。这样行禅标记很好，有的禅修者因而花很长时间行禅。

因此，当你观照风大，你应当以其支持的特相、动摇的作用、带动的现起来了知它。只有如此，这观智才是正确及如其所然。

你可能问：「我们是否只有学会它的特相、作用和现起后才可以禅修？」不是，你无需学会它们。如果你观照当下生起的名法和色法，你也将了知其特相、作用与现起。当你观照生起的名法和色法，除了透过观照其特相、作用与现起之外，别无它法。

当你在下雨天仰望天空，你看到闪电，这亮光是闪电的特相。当电光闪亮，黑暗就被驱除。驱除黑暗是闪电的作用，它的功用。你也看到它的样子──长的、短的、是弧形、是圆圈、直的或大片的。你在同一时间里，看到它的特相、作用、现起。只是你可能无法说出亮光是其特相，驱除黑暗是其作用，它的形状或外型为其现起，但你全都看到了。

同样地，当你观照生起的名色法，你知道它的特相、作用、现起等全部现象。你不需要学会它们。一些有学问的人们，以为在禅修前你需要学会这些。不是的。你所学的只是名字概念，不是真实现象。禅修者观照当下生起的名色法，了知它们犹如以手触摸到它们一般。他无需学会它们。就如有大象在你眼前，你无需看大象的图画。

禅修者观照腹部的起伏，了知那儿的紧或松──其特相。他知道移出或移入的活动──其作用（动摇）。他也知道拉入和推出──其现起（带动）。如果他如实地了知这些事物，他需要学习它们吗？如果他只需自己体悟，他不需要学。但是，如果他要教导他人，他便需要学习有关它们的种种。

当你观照「右步、左步」，你知道每一步的紧松──其特相。你知道那个移动──其作用。你也知道它的带动──其现起。这是恰当的观智，正确的观智。

iv）苦受的特相

现在，如果想亲身知道怎样才能通过观照当下生起的现象，辨明特相等，就要试着禅修。现在你身体的某部分，肯定有一些热、痛、疲倦或刺痛，这些是难以忍耐的苦受（不舒服的感受）。将心专注于这苦受，并标记「热、热」或「痛、痛」，你将会发现，你正经历一种不舒服的经验和苦。这是在经历不舒服的经验时，苦的特相。[46]

v）苦受的作用

当这苦受出现，你变得精神低落。如苦受是一点点，那精神低落也是一点点。如苦受很大，那精神低落就很大。即使那些有强大意志力的人，如果那苦受很强烈，他一样会精神低落。一旦你很疲倦，你甚至不能移动。这使人精神低落是苦受的作用。我们说的「精神」，是指心识。当心识低落时，其相随的心所也低落。

vi）苦受的现起

苦受的现起是身体的压迫感，它在禅修者的心，呈现为一种身体的苦楚，是某种难以忍受的东西。当他观照「热、热、痛、痛」，对他来说显现出来的，是对身体的某种压迫，一种很难忍受的东西。它出现太多以致让你叹息。

如果你观照身体生起的苦受时，你了知正经验到不可喜的可触及对象──其特相；相应（心理）状态的退减──其作用；身体的痛楚──其现起。这是禅修者获得智慧的方法。

七、心

i）心的特相

你也可以以心为禅修的对象[47]。心能认知和思考。所以能够思考和想象的就是心。任何时刻，心生起时，即观照此心「思考、想象、沉思」。你会发现它有趋向目标、认知目标的特有性质。这是心的特相，一般如此说：「心有认知的特相。」（vijānanalakkhaṇaṃ cittaṃ）每种心均认知。眼识认知目标，耳识、鼻识、舌识、身识和意识也是这样。

ii）心的作用

当你参与集体工作时，你会有一个主导者。心识是认知任何在感觉器官（根门）出现的目标的主导者。当可见的对象在眼门出现，心识先认知它，跟随其后的是受、想、欲、喜、憎、羡慕等。同样地，当可听的对象在耳门出现，是心识先认知它。在你思考或想象时，这更为明显。当你观照「起、伏」等时，如一个想法出现，你需要标记想法。如你在它出现的那刻标记它，它立刻消失。如你不能做到，心的几个随从，如喜、欲将一个接一个冒出来。禅修者就会了悟心识如何当主导者──这是心的作用（pubbaṅgamarasaṃ）。

「诸法意先导」

──（《法句经》第一偈）

Manopubbaṅgamā dhammā

~Dhammapada

如果你在心识生起的任何时刻就标记它，你会很清楚的看到它如何扮演主导者的角色，此刻导向这个目标，而彼时它导向另个目标。

iii）心的现起

再者，注释里说：「相续是心的现起。」 （sandhānapaccupaṭṭhānaṃ)[48]当你观照「起、伏」等时，心有时跑开，你标记它，它就消失。接着另一心识生起，你标记它，它消失。另一心识接着生起，你再次标记它，它再次消失。另一心识再生起。你需标记很多这些不断生起与消失的心识。

禅修者会产生体悟：「心识是相续发生的事件，一个接一个的生起与灭去。当一个消失，另一个生起。」因此，你体悟到连续现起的心识。体悟这些的禅修者，也了悟死与生。「死并不陌生，它只是如我一直标记的每一剎那的心识那样消失。再次投生，就如我现在标记的心识的生起，它接着前一个心识持续生起。」

为证明一个人即使未曾学会特相、作用和现起，也可以了解它们，我们以色法中的风大、名法中的苦受和心识为例。你只需在它们生起时观照它们。同样的方法，也适用于观照其它的名法和色法。如果你在它们生起时观照它们，你将了解它们的特相、作用和现起。初学者只有透过特相、作用和现起来观照和了解名色的执取蕴。

在「名色分别智」和「缘摄受智」的最初阶段，即内观禅修中最基本的观智，了解到这些已足够。当你达至真正的内观智如「思惟智」（sammasana ñāṇa，又译作「触知智」或「遍知智」）时，你便了知无常、苦和无我的性质。

八、为何和何时

现在生起这样的问题：为何我们要观照执取蕴？我们应在何时观照，当它们已过去、或当它们未出现之前、或当它们生起之时？

我们为何禅修？我们观照执取蕴是为了世间财富吗？为了去除病痛？为了得天眼通？为了能够腾空及此类神通吗？内观禅修并非以这些为目标。曾有人因禅修而治愈严重疾病。在佛陀的时代，那些成就内观的人拥有神通。现今的人如修行圆满，可能会拥有这些能力。但获得这些能力，并不是内观的根本目的。

我们应观照过去（已消逝）的现象吗？我们应观照未来（未出现）的现象吗？我们应观照现在（当下）的现象吗？还是，我们应当观照既非过去，亦非未来，亦非现在，但我们从书上曾阅读、可以想象的现象吗？对这些问题的答案是：

「我们禅修是为了不执取，以及我们观照正在生起的现象。」

是的，没有禅修的人们，每当他们看、听、触或觉察时，便执取于正在生起的名色。他们以渴爱执取它们并感到喜悦。他们以邪见执取它们为永恒、快乐、我或真我。我们观照，是为了不让这些执取生起，从它们解脱，这是内观禅修的基本目标。

我们观照当下生起的现象。我们不观照过去、未来或时间不确定的现象。在这里，我们所讲的是现量的（实际发生的）内观禅法。在比量的（推论的）禅修中，我们可以观照过去、未来和时间不确定的现象。

让我说明一下，内观智有两种：「现量智」（paccakkhañāṇa）和「比量智」（anumānañāṇa）[49]。观照当下实际生起现象的特相、无常等自性，所获得的智慧是「现量智」。从这「现量智」，你推论过去、未来（未曾经验的）的现象为无常、苦、无我，这是「比量智」。

「藉由比类所缘，而确定二者为一，
且胜解寂灭，是为衰灭相之观。」

～（《无碍解道》（坏灭随观智））

Ārammaṃa-anvayena ubho ekavavatthanā;
nirodhe adhimuttatā, vayalakkhaṇavipassanā

~ Patisambhidamagga（bhaṅgānupassanāñāṇa）

《清净道论》讲解这一段文字如下：

「藉由比类所缘而确定二者为一」的意思是：比类、类推已亲见的所缘，确定两者〔即「现见的」与「未现见的」〕有相同的性质：「如同此〔现在所缘〕一样，过去的诸行已坏灭，未来的诸行亦将坏灭。」

～（《清净道论》）

Ārammaṇa-anvayena ubho ekavavatthanāti paccakkhato diṭṭhassa ārammaṇassa anvayena anugamanena yathā idaṃ, tathā atītepi saṅkhāragataṃ bhijjittha, anāgatepi bhijjissatīti evaṃ ubhinnaṃ ekasabhāveneva vavatthāpananti attho.

– Visuddhimagga

「已亲见的所缘」──这是现量智。「已亲见的所缘……确定两者……过去的……未来的」──这是比量智。但在此应注意，只有在获得现量智后，才有比量智。没有先了知现在，是不可能作出比量推理。同样的解释在《论事》（Kathavatthu）的注释书里有述及：

「即使，见一个行的无常，关于剩余〔的行〕，依理趣〔即推论〕而作意：『一切行无常』…」。「一切行无常」等语句，乃就「依理趣之见」而说，非从一剎那里的所缘〔而说〕。」[50]

Kathāvatthu-aṭṭhakathāyaṃ pi vuttaṃ : “ekasaṅkhārassa pi aniccatāya diṭṭhāya ‘sabbe saṅkhārā aniccā’ti avasesesu nayato manasikāro hotī” ti ca, “Sabbe saṅkhārā aniccā’ti-ādivacanaṃ nayato dassanaṃ sandhāya vuttaṃ, na ekakkhaṇe ārammaṇato”ti ca

为何我们不观照过去或未来的事物？因为它们无法让你明了实性及清除你的烦恼。你无法记住过去生，即使今生，你也记不住过去大部分的童年往事。因此，若观照过去的事物，你如何如实了知事物的特相与作用？比较近期发生的事物可回忆，但当你回忆它们时，你想：「我看、我听、我想。这是我在那时看到，这是我现在在看。」你有「我」的观念，甚至有永恒和快乐的观念。因此，透过回忆过去的事物来观照，并不能完成我们观照的目的。你已经执取于它们，而这执着不能被去除。虽然以你所学和所想，将它们视为只是名法和色法，但「我」的观念持续着，因为你已执取着它。你一方面说「无常」，另一方面却持有「常」的观念。你观照「苦」，但「乐」的观念继续浮现。你观照「无我」，但「我」的观念仍然强而坚固。你与自己争辩。最终，你的禅修让路给你预设的观念。[51]

未来还未发生，你无法确知它发生时会是怎样的。你可能已预先观照它们，但当它们真正生起时，却可能观照不到。因此，渴爱、邪见和烦恼全部重新生起。因此，经由学习和思惟观照未来，是无法如实了知事物的实相，也非调伏烦恼的方法。

不确定时间的事物不曾存在，将不会存在，也不存在于己身或他人之中。它们只是由学习和思惟想象出来。它们只是很动听及看似精深，但再加省察，它们只是名字、符号和形状的概念。假如某人正在观照：「色是无常的；色剎那、剎那地生起，也剎那、剎那地消灭」，问他：是什么色？是过去的、现在的或未来的色？自己或他人的色？如果在自己，这色在头？身体？肢体？眼睛？耳朵？你将发现一样都不是，这只是一个概念、想象，例如名字概念，所以我们不观照不确定时间的事物。

九、缘起

当下生起的现象，是此刻正在六根门所出现的现象。它还未受污染。如未弄脏的布或纸。如果你够快、能够在它生起时随即观照，它不会受到污染。如果你观照不及，它就会受污染。一旦被污染了，就不能够除去污染。如你做不到在名色生起时立即观照，执取会介入。那儿会有带着渴爱的执取──感官欲求的执取。带着邪见的执取──执取于邪见、仪式、真我的理论。当执取发生，将如何呢？

「以取为缘而有有；以有为缘而有生；以生为缘而有老、死、愁、悲、苦、忧、绝望生起，这样是这整个苦蕴的集。」

～（《相应部12相应1经/缘起经》）

upādānapaccayā bhavo; bhavapaccayā jāti jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

~ SN.12.1 Paṭiccasamuppādasuttaṃ

「执取」并非小事。它是善行与恶行的根本原因。一个有执取的人，努力完成他所认为是好的事。我们每个人都认为所做的是好。什么使他认为那是好呢？是「执取」。他人可能认为不好，但做的人认为好。如他认为不好，他肯定不会去做。

阿育王的石刻诏书中有很值得注意的一段：「一个人认为自己所做的为好，不会认为自己所做的为恶。」小偷以偷为对他好的事。盗贼以抢劫为好的事。杀人者以杀人为好的事。阿阇世王（Ajatasattu）杀死父亲频毗娑罗王（Bimbisara），因为他认为这是好的。提婆达多阴谋伤害佛陀，对他来说这是好事。一个人服毒自杀，因为他以为这是好的事。飞蛾扑火，因为它以此为好的事。一切众生行其所行，因为他们以其所行为好的事。认为是好的是「执取」。一旦你真的执取了，你就去做事情。结果呢？就是世间的善行与恶行。

克制自己不造成他人痛苦是一种善行，帮助他人是一种善行，布施是一种善行，礼敬值得尊敬者是一种善行。善行可为今世带来平安、长寿和健康。它也将为来世带来善果。这种「执取」是好的、正的执取。如此执取的人，作善事如布施和持戒，由此将引生善的业。那么结果如何？「有缘生」，死后再生。生在哪里？在善界，人与天界。为人时，他们就赋有好的果报，如长寿、漂亮、健康、好的出生、好的拥护者和财富。可以称他们为「快乐的人们」。为天人时，他也将被大批的天人和天女所围绕，并住在富丽堂皇的宫殿里。他们执取所有快乐的念头，在世俗的角度，他们可以说是快乐的。

但从佛陀的教法看来，这些快乐的人和天人都不能免除于苦。「以生为缘而有老、死」。虽然生为一个快乐的人，他将会长大成为「老的」快乐人。看看世间那些快乐的老人，一旦超过七十或八十岁，不会一切都如常的。发白、断齿、视力差、听觉差、驼背、全身皱纹，力气耗尽，一无可取！带着他们的财富、名誉，这些老的男人和女人，他们会快乐吗？接下来是老年的病痛。他们无法睡得好、无法吃得好，他们坐下或站起都会倍感困难。最后，他们必须死。有钱人、国王或有权人，总有一天会死。没有任何东西可依赖。朋友和亲戚虽然围着他，但当他躺在临终的床上，他闭上眼便死去了。死后他独自地投生到另一世。他必定难以舍离其全部财富。如他非行善的人，他将会为来世担忧。

天王，也是一样，必然会死。天人也无法幸免。在祂们死前一个星期，五衰相出现（pañca pubbanimittāni，或五个前兆）。祂们所戴的不曾凋谢的花开始凋谢了（mālā milāyanti）、所穿的不曾破旧的天衣现在看来破旧了（vatthāni kilissanti），汗从腋窝流出（kacchehi sedā muccanti），这是不寻常的事。祂们那永远年轻的身体现在变老（kāye dubbaṇṇiyaṃ okkamati）。祂们不曾感觉厌烦的天人生活，现在感觉厌烦。（《小部/如是语83经/五个前兆经》）

当此五衰相出现，祂们瞬间会知道死亡逼近，并非常惊慌。在佛陀的时代，帝释天王出现这些衰相。祂非常惊慌死亡将近和失去其尊荣，祂前往寻求佛陀的帮助。佛陀教导他佛法，他证得预流果位。那老的帝释天死了，并再投生为一位新的帝释天。他很幸运有佛陀救渡。如非佛陀在，老帝释天将遭不幸。

不只老和死，「愁、悲、苦、忧、绝望生起」，这些都是苦。「这样是这整个苦蕴的集。」所以缘于「执取」而生的快乐生命，终究是可畏的苦。人或天人，全都要受苦。

如果缘于善行的快乐生命是苦，那我们不是最好不去做？不，如我们不行善，恶行会产生，这会使我们堕入地狱、畜生道、饿鬼道、修罗道，这些下界恶道远远更苦。人与天人的生命，与不死（amata）的涅盘乐相比是苦，但与下界恶道的苦相比，的确是乐的。

正向的执取使人行善。同样地，错误的执取会使人作恶。有人以作恶为好的事，就去杀、偷、抢、伤害他人。结果，他们投生恶道──地狱道、畜生道、饿鬼道、修罗道。堕落在地狱，犹如跳入大火中一般。就算是天王，对地狱之火也无可奈何。在拘留孙佛（Kakusandha Buddha）的时代，有一位名叫度使（Dusi）的魔王，他蔑视拘留孙佛和他的僧团。有一天，他造成了一位（佛陀）大弟子的死亡。因此残酷的作为，这魔王死后投生到阿鼻地狱（avīci）。一旦在那里，他只能任凭狱卒（nirayapālā）的宰割。在此世上欺负他人的人，将有一天会遭遇如魔王度使的厄运。在地狱受长期的苦后，他们将再生为畜生或饿鬼。

十、执取如何生起？

因此执取是可怕的。它也是非常重要的。我们观照，使执取无法形成并终止它。我们禅修是为了脱离渴爱或邪见的执取，即不执取为永恒或快乐、不执取为「我的」、「我」、「真我」。那些无法观照的人们，在看、听、感受或觉察的任何时间均产生执取。你们试问自己有没有不执取？答案是很显然的。

让我们从「看」开始谈起。如你看到某种漂亮的东西，你如何想呢？你对它感到喜悦、满意，不是吗？你不会说「我不要看，我不要看到它。」实际上，你在想，「多美丽的东西！多可爱啊！」你对它感到高兴而欣然微笑。同时，你在想它是永恒的。不管所见的目标是人或无生命的东西，你认为它曾经存在，现在存在着，将继续永远存在。虽然不属于你的，心理上你当它为己有，并感到高兴。如那是一块布，你想象穿上它，并感到满意。如是一双拖鞋，你想象穿上它们。如果是一个人，你想象利用他或她，并感到高兴。

同样的事也发生在你听、嗅、尝或触的时侯，每种状况你均会享受那悦乐。通过想象，你那喜悦的范围就越为宽广。你幻想和享受于非你所拥有的东西，渴望得到它们，及想象它们为你所有。如它们为你所有，不用说，你总在不断地想它们，并时常感到满意。我们禅修是为了觉察这些享乐和执取。

我们也会以邪见而执取。你执取于「身见」（sakkāya-diṭṭhi）。当你看时，你以为你见的是一个人，一个我。你也把你的眼识当作一个人、一个我。若没有充分的内观智慧，我们在看见事物的一刻便执取。想想自己，你将会明白自己怎样产生这种执取。你想象自己及他人为一个我，已经活了一生。实际上，并没有这东西。没有一样事物活了一生，只有名色一个接一个不断的生起。你把这名色当作个人、我，并执取。我们观照，使这些邪见的执取不再产生。

但我们需要在事物生起时观照。只有如此，才能防止执取。执取由看、听、嗅、尝、触和想生起。它们由六处──六根门产生。你能执取于看不到的事物吗？不可能。你能执取于听不到的事物吗？不可能。佛陀曾问过这些问题。

「摩罗迦子！你怎么想：你对那些能被眼识知而未曾见过、以前未曾见过、你未看见、你不可能看见的色，有欲，或贪，或情爱吗？」
「不，大德！」

（《相应部35相应95经/摩罗迦子经》）

“Taṃ kiṃ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? “No hetaṃ, bhante”.

~ SN.35.95/(2). Mālukyaputtasuttaṃ

你未曾见过的色（影像）指的是什么？那些你不曾到过的城市、乡村、国家，在那里居住的男女，及其他景物。一个人如何能爱上不曾见过的男人或女人？你如何会执取于他们？所以你不会执取于未见过的事物，不会因它们生起烦恼。你不需观照它们。但你看见的事物是另一回事。烦恼可以生起──那是说，如果你不观照以防止它们生起的话。

对所听、嗅、尝、触、想的事物也是这样。

十一、即刻观照

如果你无法观照当下生起的现象，便不会知道它们无常、苦、无我的真实性，因此，你可能会让它们再生起，因而让烦恼存在。这是随眠烦恼（anusaya kilesa，潜伏性的烦恼）的情况。因为它们由所缘而生起，我们称之为「所缘随眠」（或随眠于目标，ārammanānusaya）。人们执取于什么，以及为何执取？人们之所以执取于事物或人，是因为曾经见过这些人和事。如果你在它们生起时无法观照，不知不觉间执取便生起。烦恼潜伏于我们的看、听、尝等的一切之中。

如果你观照，你会发现你所见的事物会消失，所听的声音会消失。它们一瞬即逝。一旦你如实地看到它们，就无从去爱、去憎，也就没有可以执取的东西了。如果没有可以执取的东西，就不会有系着或执取存在。

你须即刻观照。看到的一刻，你就观照。不能拖延。你可以赊账买东西，但你无法赊欠观照。即刻观照，只有这样，执取才不会生起。用论典的说法，你在「眼门心路过程」（cakkhudvāra-vīthi）刚结束，

而随之的「意门心路过程」（manodvāra-vīthi）尚未开始前观照。

i）彼随起意门心路过程（tadanuvattika-manodvāra-vīthi）

当你看到一个可见的对象，其发生的过程是如此（随眼门起的意门心路过程）：

起初，你看到那出现的对象，这是「眼门心路过程」（cakkhudvāra-vīthi）。接着，你重现之前所见的对象，这是「取过去心路过程」（atītaggahaṇa-vīthi）。接着，你把所见的各部分影像组合起来（samūha）[52]，然后见到形状或物质，这是「取形心路过程」（atthaggahaṇa-vīthi，又译意义的抓取）。最后，你知道名称的概念，这是「取名心路过程」（nāmaggahaṇa-vīthi）。

对于之前从没有见过的对象，你不知名称的，这个「取名心路过程」不会发生。

这四个过程中，当第一个「眼门心路」发生时，你见到的是当下生起时的影像──真实法（Paramattha）。当第二个「取过去心路」发生时，你回顾到过去的影像，即所曾见的影像——这也是真实法。[53]这两个心路过程均专注于真实法──所见的影像（色法）。到此还没有形成「概念法」（Paññatti）。不同之处在于现在的真实法与过去的真实法。

到第三个过程，你进入形状的概念（「取形心路」）。第四个过程进展成名称的概念（「取名心路」）。接着而来的过程则全是各种概念。上述的一切，对没有修习内观的人是普遍的现象。

ii）眼门心路过程（cakkhudvāra-vīthi）

（第一个过程）「眼门心路过程」有十四个「心识剎那」（cittakkhaṇa）。在眼识、耳识、意识还没有生起时，「有分心」（bhavaṅga）持续着，它与「结生心」（paṭisandhicitta）是相同的[54]。这也是深层睡眠中持续运作的心识。当一个可见的对象或其他种类的感官对象生起时，「有分心」会被中止，眼识（耳识）等生起。

当「有分心」停止时，一个心识剎那（五门转向心，pañcadvārāvajjanacitta）生起，使心识转向那呈现于眼门的对象。当这个心识剎那灭去，「眼识」（cakkhuviññāṇa）生起。当眼识也灭去，（领纳对象的）「领受心」（sampaṭicchanacitta）生起。然后生起（考察对象的）「推度心」（santīraṇacitta）。接着出现确定所见对象是好或不好的「确定心」（voṭṭhabbanacitta）。根据你对事物的正确或错误态度，造作善或恶的「速行心」（javanacitta）强而有力地生起，并持续七个心识剎那。当这七个心识剎那灭去，两个心识剎那的「彼所缘心」（tadārammaṇa-citta）生起。当这些都灭去，心就有如入睡般沉入「有分心」。从「转向心」到「彼所缘」之间共有十四个心识剎那[55]。所有这些呈现为一个看的识，这就是「眼门心路过程」（看的过程）如何发生[56]。

一个内观禅法修得好的人，当「有分心」紧接着「眼门心路过程」之后生起，那个审视「看」的内观智会生起，你应尝试即刻观照。如你能够这样做，你会觉得它们好像刚生起、刚被看到时，你就加以观照。这种观照在经典称之为「观照当下」。

「当下生起的诸法，此时此刻观照。」
（《中部131经/贤善一夜者经》）

Paccuppannañca yo dhammaṃ, tattha tattha vipassati

「随观现在生起诸法变坏之慧，是观生灭智。」[57]

（《小部‧无碍解道‧大品第一》）

Paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ.

~ Mahāvaggo, Paṭisambhidāmaggapāḷi, Khuddakanikāye

这些自经藏的摘录，清楚地显示我们必需要观照当前的现象。如你无法观照当下，（意门）转向（manodvārāvajjana）生起，截断有分心流。这过程生起以回顾刚才所见的现象。

iii） 意门心路过程（manodvāra-vīthi）

这个过程的心识剎那包括：（意门）转向心1个、速行心7个和彼所缘心2个──总共有10个心识剎那。每次你在思惟或沉思，这三种心和十个心识剎那发生。

但对于禅修者，它们只显现为一个心识剎那。这与《无碍解道》和《清净道论》里有关「坏灭随观智」（bhaṅgānupassanāñāṇa）的说明是一致的。如你能够在意门转向之后观照（或标记），你便可以不进入概念法，而住于真实法──那所见的对象。但这对初学者而言不太容易。

如果你连「意门转向」都无法观照，你将进入「取形心路过程」和「取名心路过程」，接着各类「执取」产生。如果你在「执取」出现后才观照，它们将不会消失。这就是为何我们指导你在「概念法」没有生起前即刻观照。

有关耳门、鼻门、舌门、身门的心路过程，亦应作类似的理解。

当意门正存在着思惟（想法），如你无法即刻观照，随后的心路过程会在那想法后出现。因此你即刻观照，那么它们便不会生起。有时候，在你标记「起、伏、坐、触」时，其间可能会生起一个想法或主意。你在它生起的剎那标记。你标记它，它就在那儿灭去。有时候，心将要胡思乱想，你标记它，它就安静下来。用一些禅修者的话：「它有如一个顽皮的小孩，当被喊『安静！』时会定下来。」

因此，如你在看、听、触或知觉的剎那作标记，就不会有随后的心识生起而造成执取。

「在所见中将只有所见；在所闻中将只有所闻；在所觉中将只有所觉；在所知中将只有所知。」[58]

（《相应部35相应95经/摩罗迦子经》）

diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati

~ SN.35.95/(2). Mālukyaputtasuttaṃ

这段《摩罗迦子经》的摘录显示，只是见，只是闻，只是觉，只是知存在。记取这些话，那么只有你已明了的真实性才会出现，不会有执取。当禅修者在现象生起时如实观照其生起，见到每一个现象怎样生起和灭去，他将越来越清楚知道每一个现象为何是无常、苦、无我。他自己亲身知道──并非因为老师向他讲解。这才是真实的智慧。

十二、不断的修习

要达到此智慧，需要充分地修习。没有人能保证你在一次的坐禅中，就可以获得这种智慧。或许百万分之一的人可以。佛陀在世时，有人听完一四句偈后，即证得「道」（magga）与「果」（phala），但在今日，你不可能预期这种事发生。那时候是佛陀亲自教导，他很清楚听众们的根性（倾向）。那些听者们，也是具足波罗密的人们；即他们在过去多生多世，已累积修行资粮。

今日的弘法者只是一个凡人，他教导其所学到的一点点而已。他不懂听者们的根性，而且很难确知这些听者们是具足波罗密的男人或女人。如果他们已具足波罗密，那他们应该在佛陀时代已获得解脱。所以我们无法保证你在一次坐禅中，便获得特别的智慧（证悟解脱）。我们只能告诉你，如果你足够努力修习，就有可能。

我们要修习多久？了解无常、苦、无我始于「思惟智」（sammasana ñāṇa，第三观智）。但它不会一下出现。在这之前，需要获得「心清净」（cittavisuddhi）、「见清净」（diṭṭhivisuddhi）、「度疑清净」（kaṅkhāvitaraṇavisuddhi）。以今时的禅修者的程度而言，特别具资质的人可在两、三天内获得这智慧。大多数需五、六或七天，但他们必须精勤奋力地修习。那些懈怠于修行的人，即使过了十五或二十天，也无法获得。所以在开始时，我会讲一下有关真诚地用功的问题。

内观禅修是要不间断地工作──每当看、听、嗅、尝、触或想，都必须观照，不可遗漏任何现象。但对于初学者，要标记每一个现象是不可能的。开始时先从几个现象下手。观照腹部起伏的移动是容易的，这我们已谈过。不停地标记「起、伏、起、伏」。当你的正念与定力增强时，加上「坐」和「触」，并标记「起、伏、坐、触」。当你持续标记，想法可能生起，也要标记它们：「思惟、计划、知道」。它们是障碍（盖），除非你去除它们，不然你不会证得心清净，也不能清楚的了知名色现象。所以别让它们侵入，标记它们、去除它们。

如果身上出现无法忍受的感受，如疲倦、热、痛或痒，在它们生起时专注它们并标记：「疲倦、疲倦」，「热、热」。如伸展或弯曲四肢的意欲生起，也要标记它：「想弯」、「想伸」。当你弯曲或伸展，每个动作应予以标记：「弯、弯」，「伸、伸」。同样地，当起身时，标记每个动作。当行走时，标记每一步。当坐下时，标记它。如果你躺下，也应标记它。

每做一个身体动作，每生起一个想法，每出现一个感受，全部都必须标记。如果没有特别可以标记的对象，就标记「起、伏 、坐、触」。吃饭或洗浴时，你必须标记。如你特别看到或听到什么，也要标记它们。除了睡觉的四、五或六个小时外，其它时间你应持续标记现象。你必须尝试最少每秒标记一个现象。

如果你持续这样用心地标记，在两、三天内，你就会发现正念与定力相当强。如不是两、三天，那就在五、六天内。那时候，妄念极少生起。即使它们生起，你能够在它们生起的剎那标记它们。而且，就在你发现它们的剎那便立即消失。所标记的对象如「起、伏」与标记的心，好像在时间上同步一般，你轻松地标记。这些都是你的正念和定力变强的征兆。也就是说，你已成就「心清净」了。

十三、事物的分解

从此开始，每次你标记，所标记的对象和标记的心，看起来是两个不同的东西。你发觉到物质现象（色法）如起伏是一件事，而标记它的心所法（心理活动，cetasika）为另一件事。一般来说，物质现象和了知的心不像是分开的，它们好像是一体和同一个东西。你的书本知识告诉你，它们是分开的，但你个人感受它们是一体。摇动你的食指，你看到那想要摇的心吗？你能分辨心与摇吗？如你诚实回答，答案将是「不能」。但对正念与定力已很好地培养了的行者，所观照的对象和觉知的心是分开的，正如墙和抛向它的石头一样。

佛陀用珠宝和线当譬喻（《长部》）。就如同你看着一串青金石，你知道：宝石由线穿过，这是宝石，这是穿过宝石的线。禅修者亦如是知道：这是物质现象，这是觉知它的心识，它依赖于物质现象，并与其相关连。注释书说此心识为内观的心识──内观智，观察那色法的心识。青金石是物质现象，而线是观察的心识。那线穿在宝石中，就如内观智穿透物质现象。

当你标记「起」时，「起」是一件事，那个「觉知」是一件事──只有这两者存在。当你标记「伏」时，「伏」为一件事，那个「觉知」是一件事，只有这两者。这种智慧自动清楚显现。当你提起一只脚走路时，「提起」是一件事，那「觉知」是另一件事，只有这两者存在；当你推它向前，（只有）那「向前」和「觉知」；当你将它放下，（只有）「放下」和「觉知」。物质和觉知（色法和名法），只有这两者，没有其它。

当你的定力进一步增强，你了解到那些你一直标记的物质与心理现象，各自不断地消失。当你标记「起」，「起」的色法逐渐出现并消失；当你标记「伏」，「伏」的色法逐渐出现并消失。你也会发现，「起」以及「觉知」的消失、「伏」和「觉知」的消失。每一次观照，你发现只有生起和灭去。当标记「弯曲」，这一个弯曲和下一个弯曲不相混淆。弯曲、消失，弯曲、消失──如此，那要弯曲的意欲、弯曲的色法、以及那觉知，各自依其时、处，生起与消失。当你标记疲倦、热、痛，这些在你标记它们时消失。你越来越清楚：它们生起然后消失，所以它们是无常的。

禅修者自己明白到注释书所说：「它们是无常的，在生起后转向灭去之故。」这种智慧并非从书本或老师获得，他是自己了悟的，这是真实的智慧。相信他人所说的是信仰。因信仰而记住的是学问，这不是智慧。你必须以自己的经验了知，这才重要。内观是通过「随观」（anupassanā）使自己了悟。你观照，亲自看见及明白──这就是内观。

有关「随观无常」（aniccanupassanā），注释是这样说的：

「……那无常的应被了知」

aniccaṃ veditabbaṃ

「……无常性应被了知。」

Aniccatā veditabbā

「……随观无常性应被了知。」

Aniccānupassanā veditabbā

（《清净道论》）

这简单的陈述后面，接着有一个说明：「在这里，『那无常的』是指五蕴。」（Tattha aniccanti pañcakkhandhā）你必须知道五蕴是无常。虽然你可能无法以自己的知识理解它，但你应知道这些。不仅如此，你应知道它们全部是苦、全部是无我。如你知道这些，你可以修习内观。《中部37/爱尽小经》（Cūḷataṇhāsaṅkhayasuttaṃ）里提及透过学习而得到的了解：

「天王，当比丘听到『一切法都不值得执持』时，他证知一切法。」

Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti– ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti;

「证知」（abhijānāti）是指观照名与色，并保持对其觉知。这是基本的内观智：「名色分别智」和「缘摄受智」。如果你已经明白名与色，全部均为无常、苦、无我，你可从「分辨名色」开始禅修。接着，你便能够趋进更高的观智，如「思惟智」。

「证知一切法，他遍知一切。」

sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti

所以内观禅法的初学者，所需的最低资格是他必须曾听闻或学习名色法的无常、苦、无我性。对于缅甸的佛教徒，这些是自小就知道的东西。

我们说名色法是无常，因为它们出现，然后消失。如一件事从没生起，我们不能说它是无常。什么事物从来没有生起？那是概念。

概念从来没有生起，不曾真正存在过。就如一个人的名字，它在小孩取名那一天开始被使用。这好像显示它曾存在过，但实际上人们只是在呼唤他时使用它。它不曾出现，从来没有真正存在过。如果你认为它存在，那找它出来。

当一个小孩出世时，父母替他取名，假设一个男孩被取了名字叫「Master Red」（红少爷）。在取名之前，根本没有人知道Master Red。但从小孩取名那天开始，人们开始叫他Master Red。但我们不能说自此那名字就存在了。Master Red 这名字事实不存在，让我们找它看看。

Master Red这名字在他身内吗？在他头上？在他身旁？在他脸上？没有，不在任何地方。人们同意叫他Master Red，仅此而已。如果他死了，名字会和他一起死吗？不会。只要人们没有忘记，那名字将继续流传。所以说：「名字或姓氏从不会被破坏。」只有当人们忘记它，Master Red这名字才会消失，但它不是被破坏。若有人再使用它，它将再度出现。

试想一下在《本生经》里，菩萨的名字：须大拿（Vessantara）、大药（Mahosadha）、摩诃旃纳卡（Mahajanaka）、毘楼（Vidhura）、多弥亚（Temiya）、 尼密（Nemi）……这些名字在故事发生的时代都为人所知，但之后消失了几百万年，直到佛陀恢复使用它们。在四大阿僧祇劫（asankheyyas，1后加140个零的年数）又十万劫前，燃灯佛（Dipankara）和隐士善慧（Sumedha）非常出名。这些名字在后代遗失了。但我们的佛陀又再重现它们，使我们知道这些名字。只要佛法住世，它们将继续为人知悉。一旦佛教从这世界消失，这些名字也将被遗忘。但如果一位未来佛再次谈起他们，他们将再被知悉。所以，概念、名字只是世俗施设，它们从未真实存在。它们不曾存在且将不会存在。它们不曾生起，所以我们不能说它们「消失」。我们也不可以说它们无常，每个概念都是如此──不存在、不成为、不消逝，所以不是无常。

涅盘，虽然是真实法，但不能说是无常，因它不曾生起或消失。它被视为永恒，因它表示永恒的安宁。

十四、无　常

在涅盘之外的真实法──名法与色法，从一开始就不是（永恒的）。每当有因出现，它们就会生起，生起后它们就消逝。因此，我们说名色这些真实法为无常。以看为例，开始时没有看见，但如眼根良好，对象生起，有了光线，注意力被拉向它──如这四个因素同时发生──那么就有看见。一旦它生起，它随即消失。不再有。因此我们说看是无常。一般人要知道看是无常并不容易。听则比较容易了解。开始时并没有听，但如耳根完好，声音出现，没有阻碍，注意力被拉向它──如这四个因素同时发生──那么就有「听见」。它生起，然后消失，不再有。因此我们说听是无常。

现在你听到我讲话，你听到一个声音接着另一个声音。一旦听到它们，它们就消失。大家（现在请）听着：「声音、声音、声音」。当我说「声」，你听到，接着它就消失。当我说「音」，你听到，然后它消失，这是它们如何生起和灭去。对其他的心理和生理现象也是这样。它们生起和灭去。看、听、嗅、尝、触、想、弯、伸、移动──全部都生起和灭去。因为它们不停地消失，我们说它们是无常。

其中，心识的灭去是非常清楚的。如果你在标记「起、伏」时心散乱，你标记「散乱」。当你标记它时，那散乱的心不再存在。它消逝了。它之前不存在。它只是那一刻生起，然后当你一标记，它就立刻消逝。因此我们说它是无常。

苦受的灭去也是一样明显的。当你继续标记「起、伏」时，疲倦、热或痛在身体某部分出现。如你专注于它，标记「疲倦、疲倦」等，有时候它完全消失，而有时候它在你标记的那段时间消失。因此，它是无常的。禅修者观照它的生起和灭去，从而体悟它无常的特相。

这种体悟现象转瞬即逝的特相，就是「随观无常」（aniccānupassanā）。只是思惟而没有亲证的经验，并非真实的智慧。若不禅修，你将会不知道甚么现象生起，甚么现象灭去。那只是书本知识。这可能是善行，但不是真正的内观智慧。

真正的内观智慧，是你通过观照现象的生起和灭去而证知的。在这里的听众，有很多是达到这个观智阶段的禅修者。我说的不只是就我个人的经验而言，也不只是局限于我的四十或五十个弟子的经验而已，而是数以百计的人的经验。初学者可能还没有这种清晰的智慧。它不是那么容易，但也不太难达到。如你跟随我们的指示，努力修习，你可以达到。如你不努力，你就不能达到。学历、优异成就、荣誉──都是努力的成果。没有辛苦何来收获。要获得佛陀的内观智慧，也是要努力才行。

当你的定力变得更敏锐，你将会在一个弯曲或伸展肢体的动作中看到有很多心念。当你要弯曲或伸展时，你将会看到很多心念一个接一个的生起。当你踏步时，也是如此。在一眨眼间，也有非常多的心念生起，你需要在这些快速飞逝的心念生起时标记。如你不能（逐一）命名它们，就只标记「觉知、觉知」。你将看到有四、五或十个心念在你每次标记「觉知」时接连地生起。有时候当那觉知很快捷，连「觉知」这个词都不再需要。只要以你的观智紧随它们就可以了。

此时一念生起，心立即觉知到它；现在另一念生起，那观照的心也立即觉知到它。就如一句缅甸俗语：「一口食，舀一匙。」每一个生起的心念，都有觉知到它的能知心。当你如此觉知，这些生起和灭去无所遁形地清晰呈现。那个在你观照腹部起伏时生起的散乱心，被能知的心截取，犹如一只动物直接跌入陷阱或一块石头命中目标。一旦你觉知到它，它就消失。你发现这非常清楚，好像你在手里握着它一般。任何心识生起时，你都能如此发现。

当疲倦生起，你标记「疲倦」，它就消失。它再出现，然后再次消失。这种消逝在更高阶次的内观智，会显得更加清楚。疲倦、标记、消失；疲倦、标记、消失──它们一个接一个的消逝。这一个疲倦与另一个疲倦并无关连。痛也是如此。痛、标记、消失；痛、标记、消失──每一个痛在每次标记时消失。这一个痛与另一个痛不相混。每一个痛都明显不同的。

一般人没有觉知疲倦或痛的间断，它好像使你疲倦或痛上一段长时间。实际上没有长时间的疲倦或痛。一个疲倦接另一个，一个痛接另一个，只是很小段和分开的。禅修者在标记时会看到。

当你标记「起」，起逐渐出现，并逐渐地消失。当你标记「伏」，伏逐渐地出现和消失。常人不了解这事实，认为腹部的奇特形状在起和伏。因此按他们的经验，认为禅修者也只能观察到腹部的奇特形状。有些人基于此而作出指责。请不要以猜测来说话。我提醒这些人，请自己试试看。如果你努力，你将会发现事实的。

当你标记「弯曲」，你清楚地看到它怎样移动和消失、移动和消失，一个移动接另一个。你现在了解到论典所讲的真实法，如名和色不会从一个地方移动到另一个地方。一般人以为是同一只手在移动，是弯曲前的那只手。他们以为，同样的手向内移及向外移。对他们来说，那手永远不变。这是因为他们无法穿透色法的相续（rūpassa-santati），即物质接连生起的情形。这是由于他们缺乏智慧无法看透。无常被「相续」所遮蔽，这是论典所说的。之所以被遮蔽，是因为一个人没有观照生起和灭去的现象。《清净道论‧第二十一品》说：

「因不观照生灭，为相续所覆蔽，故不现起无常相。」

Aniccalakkhaṇaṃ tāva udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti.

由于禅修者看着每一个生起，一切身心现象在他看来，显现为分离的、片段的──而不是完整和无破碎的现象。从远看，蚂蚁看似一条线，但靠近看，可看到一只一只的蚂蚁。禅修者看到现象为破碎的片段，所以对他来说，相续无法遮蔽事实。无常相展现在他眼前，他不再被迷惑。

「然而把握生灭破除相续之时，则依如实的自性而现起无常相」

Udayabbayampana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.

这就是你怎样禅修而获得随观无常的智慧。只省思而不禅修，不会生起这智慧。一旦产生了这智慧，随观苦与无我的智慧随之而生。

「弥酰，知无常想者，则确立无我想。」

（《增支部9集3经/弥酰经》）

Aniccasaññino, meghiya, anattasaññā saṇṭhāti.

~ AN.9.3/ 3. Meghiyasuttaṃ

你怎么能接受那些你很清楚生灭不已的现象，为我、真我、一个众生？人们执取于我，因为他们认为其一生都是同一个人。一旦你从亲身的经验了解到，生命是不断生灭的现象所组成，你将不再执取它为我。

一些固执的人，说此经典只适合弥酰而已。这是不应该有的说法。这样我们恐怕其他人会说，佛陀所说的只是适合于佛陀时代的人们，而非现代的我们。事实这句话，不只在那经典可以找到，在《正觉经》（Sambodhi Sutta），佛陀说：

「诸比丘，知无常想者，则确立无我想。」

（《增支部9集1经/正觉经》）

Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti.

~ AN.9.1/ 1. Sambodhisuttaṃ

如一个人了悟无常，他也会了悟苦。了知现象如何生起和灭去的禅修者，可看到这两者──生、灭──如何一直在压迫着他。《正觉经》的注释说：

（「确立无我想」指：）「见到无常相，则见无我相。当见到三相之一，则可见其它二相。」[59]

（《增支部9集1经/正觉经》注释）

（Anattasaññā saṇṭhātīti）Aniccalakkhaṇe diṭṭhe anattalakkhaṇaṃ diṭṭhameva hoti. Etesu hi tīsu lakkhaṇesu ekasmiṃ diṭṭhe itaradvayaṃ diṭṭhameva hoti.

~ Sambodhisuttavaṇṇanā, Aṅguttaranikāya (aṭṭhakathā)

因此，了悟其中之一的无常相是非常重要。

十五、重新发现

关于此，让我讲述一则我作为禅修指导老师的故事。这是发生在我的故乡瑞波（Shwebo）的谢昆村，有关一位禅修者的故事，他是我的一位表兄弟，是村里最早参加修习内观的三人之一。他们三人决定先修习一周。当时非常地勤奋。他们带了雪茄烟、槟榔嚼块到隐居处，以便一天吃一口。但当他们从隐居处回家时，他们带回全部不曾动过的七块雪茄烟和槟榔嚼块。

他们如此奋力修行，至使在三天内证得「生灭随观智」（udayabbaya-ñāna），并非常高兴体验到禅定并见到光明围绕。他们充满喜悦地说：「到这么老我们才发现真理。」因为他们是第一批开始禅修的人，我想让他们带着喜悦离开，因此只告诉他们继续标记，没有告诉他们要标记喜悦，所以虽然他们继续精进四天，却没有更高的进步。

几天的休息后，他们再来禅修一个星期。我的表兄弟后来达到「坏灭随观智」（bhaṅga-ñāna）。虽然他在标记「起、伏、坐」，他没有见到腹部的形状，而他的身体似乎不见了，他需要用手触摸以便了知腹部是否还在，他这样告诉我。后来，任何时候当他观察或看见，每样事物似乎都在分解及碎开。他看到的地在分解，连树林也是。这些都与他过去所想的事物相反，他开始感到奇怪。

他从来不曾想过这些外在的、时节生成的、粗大的物质东西，如土地、树林、木材等，会不停地碎开。他以为它们要经历相当长的时间才坏灭。现在，随着内观智因禅修而变得有力，现象的生灭自然呈现，而不需禅修者特别对它们观照。这些事物在他眼前消逝、碎开。这一切和他以前的观念相反。或许他的新看法是错？或他的视觉有问题？

因此他来问我，而我给他解释说：「你见到每件事物在消失和碎开是真的。随着你的内观更加敏锐和快速，你无需观照它们，就能见到事物的生起和灭去。这些全部都是真的。」后来，随着他的内观更进一步，他再告诉我他的发现。今天他不在了，已去世很久。

当内观智变得很敏锐，它将胜过邪见和邪思。你见到事物的真相，为无常、苦、无我。一颗未经训练的心，或没有禅修的省思，是不能够给你洞悉事物性质的真实智慧。只有内观才能做到。

一旦你了知无常，你会见到它们如何以生灭压迫你，你无法从中获得快乐，它们不可能成为皈依处，它们可在每一刻消逝，因此它们是可畏的、是苦等等。

「依怖畏之义为苦。」

（《清净道论第二十品》）

dukkhaṃ bhayaṭṭhena

~Visuddhimagga

你想：「这身体不会这么快坏灭，它将持续一段颇长的时间。」因此你把它看为大皈依处。但现在当你观照，你发现只有不断的生灭。如名色灭后没有新的生起，人就死了。这随时都可能发生。在任何时刻都可能死亡的名色中，造一个我出来并皈依它，这就如同在一间正在倒塌的旧屋子里寻求庇护一样的可怕。

你会发现到没有一件事随你的意愿发生。事物只随着它的自然进程发展。你以为你可以随你的意愿前行，随你的意愿坐、起身、看、听、做任何你想做的。现在当你观照时，你发现并非如此。名与色被看见是相互协作的。只有当有意欲要弯曲时，才有色法的弯曲。只有当有伸展的意欲时，才有色法的伸展。有了因才有果。只有当有事物可看时你才看。如有事物可看，你无法不看。当有事物可听时，你听到。当有高兴的理由时，你才感到高兴。当有忧虑的因，你才感到忧虑。有因就有果，你无法阻止。没有任何东西活着并造作其所欲的事，没有我的、没有真我、没有我，只有生灭的过程。

清晰地了悟在内观中最为重要。当然，在修习的过程中，你会经历喜悦、宁静、光明。这些都不重要。重要的是了悟无常、苦、无我。你只要继续按所说明的方法禅修，这些特相会清楚的显现。

十六、最终的安宁

你自己使事情变得清楚，而不是信奉他人向你所说。你们如果是初学者，还未有这种自得的智慧，只需要知道自己还没有到这阶段，继续努力，如果别人能够，你也能够。这不会花很长时间，智慧会在你禅修时出现。只有当你清楚知道一切为无常、苦、无我，你才不再执取感官对象为常、乐、美、好；也不会执取它们为个人、灵魂、我。一切执取被去除。之后怎样呢？一切烦恼得到平息，并证得圣道和涅盘。

「他在世间中不执取任何事物。不执取则不战栗，不战栗就自证涅盘。」

（《中部37经/渴爱的灭尽小经》）

na kiñci loke upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati

MN.37/(7) Cūḷataṇhāsaṅkhayasuttaṃ

每当你禅修，你不会缠绕在那被观照的对象，因此没有执取生起。对所见、嗅、尝、触或所觉知的现象都没有执取。它们每个依其时生起然后消失。它们呈现出自身为无常。没有任何现象可以执取。它们以生灭压迫我们。它们都是苦的，没有快乐、好的或美的现象可以执取。它们生起灭去，这是它们的性质，因此没有活着及永续的个人、灵魂或我可以执取。全部这些你都非常清楚明白。至此，执取被祛除。然后，你透过圣道（magga）而证得涅盘。我们用缘起和五蕴来讲述这一点：

「爱灭则取灭，取灭则有灭，有灭则生灭，生灭则老、死、忧、悲、苦、恼皆灭。如是纯大苦聚集灭。」

（《相应部12相应1经/缘起经》）

taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

~SN.12.1/(1) Paṭiccasamuppādasuttaṃ

一个观照六根门所出现的身心现象的人，知道它们的本性为无常、苦、无我，就不会对这些现象感到悦意。由于他不执取这些现象，他不会付出努力来享受它们。他不肯作出努力，故没有称为「有」的业力生起。因为没有业力生起，即没有新的投生。没有新的投生，即无老、死、悲等。这是一个人禅修时，通过内观道所体证的剎那涅盘。以后我们将讲述经由圣道所体证的涅盘。

在先前引述的《具戒经》中，舍利弗尊者讲述一个具足戒行的比丘，怎样观照五取蕴为无常、苦、无我，他便可成为预流圣者（初果）。如果一位预流圣者观照，他可证成一来圣者（二果）。如果一来圣者观照，可证成不还圣者（三果）。如果不还圣者观照，他可证成阿罗汉（四果）。在此，证得预流、一来、不还和阿罗汉四圣果，意即通过四圣道体证涅盘。

十七、进　步

要达至圣道，一个人由内观道开始。内观道始于「名色分别智」，接着达到「缘摄受智」。继续修习后，他将获得「思惟智」，在此阶段，禅修者乐于省思现象、审视它们，有一些学识的人常花长时间这样做。如你不想省思或审视，就继续观照。你的觉知现在变得轻且快。你对所标记的现象如何生灭，看得很清楚。这就达到「生灭随观智」。

在这阶段，标记变得容易。生起光明、喜悦、平静。经历意想不到的体验，一个人感到非常喜悦和快乐。在最初禅修的阶段时，禅修者要很费劲地不让心到处游荡。但心一直飘荡，大部分时间，他无法好好观照。所有事看起来都觉不妥。有些人需要很努力抗争。不过，因为对老师有强大的信念，良好的意愿和决心。他跨越了这些困难的阶段。他现在到达了「生灭随观智」的阶段，一切都很顺利，标记容易和不费力。标记进行得很好，而且亮丽的光明生起。他充满喜悦并起鸡皮疙瘩，身心轻松，他感到非常舒服。要标记的对象好像自动地跌入他的正念中。正念也好像自动地投入对象。一切都被标记着，不会疏失或忘记标记。每次标记，觉知都非常清楚。如你注意某个现象，并省思它，这是很平白而简单的事。如果你忆起所听过的无常、苦、无我，它们变成清晰可辨识的现象。因此你感到好像在弘法。你觉得可以成为一个非常棒的弘法者。但如果你没有受教育，你将是一个很差的弘法者。但你感到在弘法一般，你甚至可能变得爱讲话。这就是禅修者体验的「理想的涅盘」。它不是真正圣者的涅盘。我们可称之为「仿制的涅盘」。

「证知者得不死。」

（《法句经》374）

amataṃ taṃ vijānataṃ[60]

禅修有如爬山。你从山脚开始爬起，不久你感到疲倦。你问下山的人们，他们会以鼓励的语气告诉你：「现在已经靠近。」虽然疲倦，你继续爬，不久你到达一处有凉风吹送和树荫的歇息地方。你的疲倦全部消失。周遭的美景吸引你。你恢复精神可以继续往上爬。「生灭随观智」为你歇息的地方，以便你往上爬，达到更高的内观智。

那些尚未到达此智慧的禅修者，可能会感到失望。好多天过去了，而尚未尝到观智的味道。他们常常感到气馁。有些人离开禅修中心，认为禅修终究毫无益处。他们还未发现「禅修者的涅盘」。因此，我们禅师须鼓励到中心来的初学者，希望他们最少达到此观智。我们要他们努力修习以证得它。很多在我们的劝导下成功。他们不再需要进一步的鼓励，他们现在充满信心和决意努力修习至最终目标。

「禅修者的涅盘」时常被称为「amānusī rati」[61]，即非凡人的喜悦或超人的悦乐（超越一般人间欲乐）。一般人从教育、财富、家庭生活获得各种的快乐，而「禅修者的涅盘」超越这些全部的快乐。一个禅修者曾告诉我，他曾经放纵于各种世间欲乐，但没有一样能够与禅修所获得的快乐相比。他无法形容它是多么令人喜悦的。

但就只有这样吗？不是，你必须继续努力修习。你继续标记。那么，随着你进步，形状和特征不再呈现，你发觉它们总在不断消失。任何生起的现象在你标记的当下即剎那消失。你标记「看」，它迅速消失。你标记「听」，它消失。弯曲、伸展，也一样迅速消失。不只生起的现象如此，觉知的心也与之一起成双地消失。这是「坏灭随观智」。

每次你标记，它们迅速消失。在证见到这状态一段长时间之后，你变得害怕它们。这是「怖畏现起智」（bhayañāṇa）。接着你发现到这些不停消逝的现象的缺陷，这是「过患随观智」（ādīnavañāṇa）。然后随着你继续观照，你对它们感到厌离，这是「厌离随观智」（nibbidānupassanāñāṇa）。

「因此，见到这一切，多闻圣弟子厌离于色，厌离于受……」

（《相应部12相应61经/未受教导经》）

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati……
SN.12.61/(1). Assutavāsuttaṃ[62]

i）于五蕴「色、受、想、行、识」厌离

你的身体曾经是令人感到喜悦的。或坐或起，或来或去，或曲或伸，或说或做，这一切好像非常美好。你以为你的色身是可靠、令人喜悦的事物。现在你观照它，看到一切消失，你不再认为它可靠。它不再令人喜悦。它只是无谓的、令人厌倦的。

你享受过身体与心理的乐受。你曾经如是想：「我正在享受」、「我感到快乐」。现在这些感受不再愉快，当你观照它们时，它们也消失。你对它们感到厌倦。

你以为你的「想」很好，但现在它也在你观照时消失。你也对它们感到厌倦。

「行」涉及身、语、意的行为。认为「我坐、我起身、我去、我行动」，就是执取于「行」。你也曾经认为它们很好。现在你见到它们消失，你厌恶它们。

你曾经乐于种种认知（了别）。当刚来禅修中心则被告知不可以想各样的事情，只应不停地标记，他们并不悦纳。现在你看到念头、想法，如何生起与消失，你也厌倦它们了。

ii）于「六根门」厌离

同样的情况发生于你的感官。你现在对在六根门生起的事物都感厌倦。有些极度厌恶，有些则到了某种程度的厌恶。

接着生起去除它们的意愿。一旦你厌倦它们，当然你要去除它们。「它们不断的生灭，它们都不好，它们最好全都灭尽。」这是「欲解脱智」（muñcitukamyatāñāṇa）。那「一切都灭尽」是涅盘。欲解脱是渴求涅盘。一个人如想要涅盘应怎样做？他要更努力地不断修习。这是「审察随观智」（paṭisaṅkhānupassanāñāṇa）。经过特别努力，无常、苦、无我的特相变得更清楚，尤其是苦。

审察之后，你将到达「行舍智」（sankhārupekkhañāṇa）。现在禅修者非常的轻松。无需以很多努力，标记就能很顺利进行并非常好。他坐下来禅修，开始用功后一切顺利地进行，犹如一个钟一旦上链就可自动地运作。在一个小时左右，他不需改变姿势，连续用功没有中断。

证得此观智之前，可能会受到干扰。譬如你的心可能被引向听到的声音并受到干扰。你的心可能游荡它处，你的禅修受到干扰。痛苦的感觉如疲倦、热、疼痛、痒、咳嗽出现并干扰你。然后你需要重新来过。但现在一切都很好，不再受干扰。你可能听到声音，但你不理它们并继续修习。出现任何现象，你照常标记不受影响。心不再游荡。令人快乐的景象可能生起，但你内心却无喜悦或快乐生起。你遇到苦的目标，但不会觉得不舒服或恐惧。痛苦的感觉如疲倦、热、痛，甚少发生。如有，它们并非不能忍受。你的标记比它们来得更有力。一旦你获得这种观智，痒、痛和咳嗽即消失。有些甚至治好严重的疾病。即使病没有完全康复，当你认真标记你会感到轻松一些。因此，在一个钟头左右的时间内，标记不会有中断。有些人可以连续观照两、三个小时而没有中断，并且身体不会感到疲倦。时间在不经意中流逝。你想：「才没过多久。」

在这样炎热的夏天，如能获得这种观智是非常好的。当他人因非常炎热而愁叹，努力于这种智慧的禅修者，将完全不会感觉到那热力。一整天似乎转瞬即逝。这是非常好的内观智，但可能有危险，如过份的忧虑、野心或执着。如果这些无法去除，是不会进步的。一旦它们被去除，就可以体证圣道智。如何做呢？

十八、圣　道

每次当你标记「起、伏、坐、触、看、听、弯曲、伸展」等，都是在作出一种努力，这是「八正道」（ariya-aṭṭhaṅgika-magga，或「八圣道」）的「正精进」（sammā-vāyāma）。还有，这当中有你的觉知，此为「正念」（sammā-sati）。另外是定力，它能沉入所标记的目标，并使心固定在目标上，这是「正定」（sammā-samādhi）。这三项被称为圣道中的「定学」。

再来是「寻心所」（vitakka）[63]，它配合定力，使心导向被标记的目标。这是将心所投向目标上。根据注释书，它的特相是使心所安置于目标上（abhiniropana-lakkhaṇa）。这是「正思惟」（sammā-saṅkappa）。然后，还有体悟到那被注意的目标只是移动、只是没有认知的（色法）、只是看、只是在认知，只是在生起和灭去、只是无常等等。这是「正见」（sammā‑diṭṭhi）。正思惟与正见构成圣道中的「慧学」。

构成戒学的三项为：「正语」（sammā-vācā）、「正业」（sammā-kammanta）、「正命」（sammā-ājīva）。这在你尚未修内观前所受的戒，就已圆满。除此以外，对那被标记的目标，都没有妄语、恶行或邪命。因此，每当你标记，你也在圆满圣道的「戒学」。

如是者，每次觉知中都包含八正道的元素。它们形成内观道，一旦执取被去除即可出现。你需要逐渐准备此正道直至达到「行舍智」。当这个观智变得成熟、强壮，在适当时机你便抵达圣道。它是这样的：当「行舍智」已经成熟及变得强壮，你的标记变得更敏锐与快速。在如此标记及越来越快速觉知时，突然之间，你进入涅盘的寂静境界。

它是蛮奇特的。你预先不会知道将到达至此，你也不可能在达到之时加以省察，只有在达到了之后你才能够省察它。你会省察是因为你发现到不寻常的现象，这是「省察智」（Paccavekkhaṇāñāṇa）。这样你知道发生什么事。这就是你如何通过圣道证悟涅盘的过程。

因此，如你想要证得涅盘，重要的是努力修习脱离执取。对于常人，执取随处生起：在见、闻、觉、知中。他们执取事物为永恒、快乐、好的、灵魂、自我、人。我们必定要努力修习以完全脱离这些执取。修习是指观照任何生起的现象，任何见、闻、觉、知的现象。如果你继续如此修习，执取消失而圣道生起，导致涅盘。这就是其过程。

十九、总　结

如何培育内观？

以观照五取蕴来培育内观。

我们为何、何时观照五蕴？

每当五蕴生起时，我们观照它们，以便不会执取于它们。

如果我们无法在名色法生起时观照，执取便生起。

我们执取于它们，以为它们是常、乐和我。

如果我们在名色生起时加以观照，执取就不会生起。

只是单纯地观照一切皆为无常、苦，它们只是过程。

一旦执取消失，圣道生起，导致涅盘。

这些是内观的要素。

鼓 励 的 话

二十、年轻的织工

现在讲一些鼓励的话。

在佛陀教授佛法时，他的听众听闻佛所说的法，禅修并获得觉悟。因此很多人在每次听法结束时觉悟。根据注释书，有时候一次开示结束时，会有八万四千众生觉悟。不过，读了这些，有的人可能会说：「获得觉悟看起来非常容易，但我们在此非常勤奋修习却毫无所获，为什么有此差别？」

在此，你必须记住，注释书只记述了当时的情况，但并没有深入说明听者的根基。说法者不是他人而是佛陀，他的听众具足波罗密。让我们以一个故事为例。

有一次佛陀在阿罗毗（Alavī），现今的安拉阿巴德（Allahabad）讲佛法。主题是「死随念」（maranānussati）。他吩咐听众记住「我的生命非永恒，我一定会死亡，我的生命以死亡为结局。死亡为无法避免的。我的生命无法确定，死是肯定的。」然后他回舍卫城（Sāvatthi）去。

在阿罗毗的其中一位听众，是一位十六岁女孩，一名织工。自此以后，她修习死随念。三年后，佛陀再次到阿罗毗。当佛陀坐在听众当中，他看到女孩向他走来。他问：「年轻女子，妳从哪里来？」女子回答：「世尊，我不知道。」他再问：「妳要到哪里去？」。她回答：「世尊，我不知道。」（佛问：）「妳不知道吗？」（她回答：）「我知道，世尊。」 （佛问：）「你知道吗？」（她回答：）「我不知道，世尊。」

人们很轻视她，他们认为她对佛陀不敬。佛陀因此叫女子解释她的回答。她说：「世尊，佛陀是不会闲谈的，故当您问我从哪里来，我立刻知道您的问话有特别的含意，您是问我前世是哪里来，这我不知道，所以回答『不知』。当您问我将去哪里，您是指我来世将投生哪里，这我也不知道故回答『不知』。然后您问我知不知道有一天会死，我知道我有一天会死，故回答『知道』，您再问我是否知道我何时将死，这我不知道，故回答『不知』。」佛陀对她的回答说：「善哉。」

因此，从第三个问题，可肯定我们将会死。何时将死则不肯定。让我们自问第二个问题，「你将去哪里？」这相当难回答，是不是？但有方法使这问题不难答。想想看你的身、语和意行，哪一类较多，善行或恶行？如多善行，你将到善趣；如多恶行，你将到恶趣。因此我们必须尽力行善。最好的方法是修习内观，那你将永远脱离恶趣。你应尝试最起码达到预流果位。这样足够吗？如你可达到那阶段，我将感到欣喜。但按佛陀的教法，你必须努力直到证得阿罗汉果位。

现在再回头谈那年轻的织工，她在佛陀说法结束时成为预流圣者。明显的，她获得觉悟是由于她在三年内一直修习死随念。由此，我们可推断很多人如她一样。

当佛陀住在舍卫城的祇树给孤独园时，每天都有集会说法。舍卫城的人民在傍晚时穿着整洁衣服并带花和香来听闻佛法。当佛陀住在王舍城的竹林精舍时，也是如此。因此，在听闻佛法时，他们一定禅修和守戒。时至今日，人们听禅师开示后也会禅修。当时是佛陀在开示，人们怎能不修习呢？就是这些曾听过他之前说法集会的人们，在听闻一次说法后，便获得觉悟。

那时候，有比丘、比丘尼、在家男女众、各阶层的人们。这些人们有机会听闻佛陀说法，必定是具有广大波罗密的男女。而当佛陀讲法，他会讲适合听者根性的内容。这点很重要。

二十一、愚笨的年轻比丘

曾有一位叫周利盘陀迦（Cūḷa Panthaka）的比丘，他在四个月里都无法背诵一句有四十四个音节的偈颂。他的哥哥摩诃盘陀迦感到不耐烦并叫他回去。佛陀叫他来，给他一块布，教他如何用那一块布并重复念着「去除污秽、去除污秽。」那比丘遵循佛陀的教导，了悟到名色法的本质并成为阿罗汉。他最多只花了两、三个小时。他如此容易获得觉悟是因为他被给予一个适合他的根性的禅修业处。

二十二、长老舍利弗的弟子

舍利弗尊者（Sāriputta）的一位弟子，修习不净观四个月却毫无进步。因此，舍利弗尊者带他去见佛陀。佛陀以神通力显现一朵金莲花给那位比丘。那位比丘的前五百世一直都是金匠。他喜欢漂亮的东西，不喜欢不净的事物。当他见到金莲花，他着迷并在见到它时证得禅定。当佛陀使莲花凋谢，他了悟到事物的无常、苦、无我。佛陀就教他一首偈子，听完之后，他成为阿罗汉。

阐陀长老（Channa）在努力过后都无法觉悟，因此他向阿难尊者请教。阿难尊者告诉阐陀：「你是可以得到觉悟的人。」阐陀充满喜悦和愉快，他跟随阿难尊者的教导，不久就觉悟。

现今一些禅师不知如何教导，以适合想学禅修的人的根性，他们用的话不适合他们。结果，怀着希望的禅修者气馁地回家。但一些禅师懂得如何教导，弟子本想只在禅修中心住几天，却受到激励而继续住在中心直到满意地完成修习（全部观智）。按听者根性而作教导是非常重要的。难怪上千的人们在佛陀一次说法结束时就觉悟。

在我们的听众之中，可能有一、两个人已具足波罗密，正如那些在佛陀住世时期的人们。还有那些会在几天或几月的修习之后而成熟的人，这些人可能在现在听佛法时觉悟。如你无法现在觉悟，你应继续努力，不久即可成就。那些不曾修习过的人，现在已学习到正确方法。如你在适合的时间修习，你亦将会证得它。无论你是否已觉悟，或只是作了善行，你们全都将在死后投生到六欲天。在那里，你将会遇到从佛陀住世时就在那里，已成为圣者的天人们。你将会遇到给孤独长者（Anāthapindika）、毗舍佉（Visākhā）及其他天人。你可问他们从佛陀所学的和他们所修习的东西。与天界善人讨论佛法是非常愉快的事。但如你不想投生天界，只想要投生人界，你将会投生于此。

有一次，大约25或30年前，一名华人施主邀请一些比丘到他在毛淡棉（Moulmein）的住家受供。用完餐后，主持的比丘在场作出了一些祝福的话语。他说因为供僧的善行，这施主最终会投生于天界，在那里生活充满快乐，拥有豪华的宫殿和美丽的花园。比丘接着问那华人：「好了，施主，你不喜欢投生天界吗？」「不喜欢。」华人施主回答，「我不要投生天界。」比丘感到惊讶地问：「为什么？」「我不要去其它地方，我只要在我的家，我自己的地方。」比丘说：「好的，那么你将投生在你的家，你自己的地方。」比丘是对的，他的业将引领他投生他想要去的地方。

「持戒者心的誓愿以清净性而成功。」

（《增支部8集35经/布施的往生经》）

Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

AN.8.35/ 5. Dānūpapattisuttaṃ

在此刻，这里的听众们都有清净的戒，当大部分仰光的人们在新年庆祝享乐，而你们在此行善，远离作乐。你们其中有一些穿着袈裟接受禅修训练。有些守着八戒禅修，所以你们的善行是清净的。如你们想要投生天界，你将可投生到那里。如你要投生人界，你将会如愿。

关于此点，有一件事令我们感到关注。现今欧洲的国家和美国很繁荣，我们怕那些行善的缅甸人倾心那些国家，并将投生到那里。我想已经是这样了。有些人问：「虽然佛教徒行善，为何佛教国家不繁荣？」他们似乎这样想：「当一个缅甸人死后，他只投生缅甸。」并非如此。一个行善的人，可在任何地方投生。一个缅甸人，如果他想，可以投生他处。

那些其它国家的富有人们，可能以前是缅甸的善良佛教徒。有很多人在此行善，但这里没有足够的富有父母，在来世中接收他们。所以他们需投生他处。如你们投生那里，如你只是常人，你需跟随信仰父母的宗教。这是很重要的。

因此，要对你的宗教信仰坚定不移，你现在必须努力。你应修到对佛、法、僧的信念永不动摇的阶段。这阶段就是预流果（初果）。一旦获得预流果，无论你投生至任何国家，你对三宝的信念不会再动摇。

现今，投生人界并非很好。生命短暂、诸多疾病、意识形态混乱、充满危险。因此，假如你不想投生人界，你将投生天界。即使你未证得道与果，布施和持戒的善行，将带你到你所要去的地方。如你已获得道与果，那就更好了。

要投生天界并不难。过去在王舍城的印达卡（Indaka），有一则供养一匙的饭给僧团，获得投生忉利天（Tāvatimsa）的典故。我们缅甸的在家居士，远超过供养一匙饭的物品。有关戒律，守戒一段时间可让人们投生天界，一些持守八戒半天的人投生天界。现在你们认真受持八戒并好乐地禅修。如你愿意，你可轻易的到达天界。有什么不可以的？一旦在那里，可向已得圣果的天人请示有关佛陀的教导，并和他们讨论佛法。我请你们如此做。

二十三、布萨天女

佛陀时代，在中印度拘萨罗地方的娑鸡帝城（Sāketa），有一位名叫布萨（Uposatha）的女子，她学习佛陀的教法并证得预流果位。当她死后，她投生忉利天。在那里，祂居住在一座宏伟的宫殿里。有一日，目犍连尊者游历诸天界时遇到祂。那个时代的比丘们圆满通智（abhiñña），并证得诸神通。他们可到各个天界游历，或以他们的天眼（dibba-cakkhu）见到天界，或以天耳（dibba-sota）听见祂们。但今日没有比丘拥有这种能力。我们不能到天界去，即使以某种方法去到那里，也无法见到天人。不用说那些高层次的天人，即使是这世间的欲界天人，如树的守护神或财富的守护神，我们都无法见到。

目犍连尊者常以其神通力到天界游历。他有意地与天人们对话，以便从天人获得第一手报告，了解祂们如何到天界，祂们做过何种善事使祂们获得那儿的美好生活。当然，他可以用他心通知道祂们的故事，无需去问祂们。但他希望祂们亲口讲述。当他到达天界，他前往布萨天女的宫殿，布萨在宫殿向他敬礼。目犍连尊者问祂：「年轻的天女，妳庄严华丽如金星般明亮，妳曾做过什么善事，令妳获得此庄严华丽和美好的生活？」

天女回答：「我曾是娑鸡帝城一个名叫布萨的女子。我听闻佛陀教法，对他的教法充满信心，并成为一位皈依三宝的在家弟子。」

皈依是指敬信三宝：佛、法、僧。你可以透过反复念诵「我皈依佛，我皈依法，我皈依僧」来皈依。

佛陀知晓一切法。他已证悟涅盘，了结一切苦，如老、病、死，他教导佛法使众生能如他一样，享受涅盘之乐。如一个人遵循佛陀的教法，即可远离四恶趣，脱离一切苦。相信这些，你就是皈依佛陀。当你病时，你应相信医生。你应信任他。「这医生是专家，可以医好我的病。」同样地，你信仰佛陀，知道遵循他的教法将脱离一切苦。但到了今日，有些人不懂三皈依的重点。他们念诵是因为父母或师长要他们念诵。这是不对的。你应知道那意义，心里忆想并慢慢念诵三皈依。如你不能常做，至少应不时尝试去念诵。

当你说：「我皈依法」，亦即你信仰佛陀的教法：道、果、涅盘。你表白你的信仰，修习这些教法将救渡你免于四恶趣和一切轮回的苦。

当你说：「我皈依僧」，亦即你信任僧团，那些在修习佛陀所教之法，已证得或将证得道和果的圣者们。你深切地相信，依靠僧团的引导可使你脱离四恶趣和轮回。

受持皈依的男众，在巴利文叫「优婆塞」（upāsaka），女众叫「优婆夷」（upāsika）。成为优婆塞或优婆夷，等同造作能够引领你至天界的善行。

「凡任何归依佛者，他们必将不去苦界之地，
舍弃人的身体后，他们必将充满天众。」

（《相应部1相应37经/集会经》）

“Ye keci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ.
Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī”ti.

SN.1.37/(7). Samayasuttaṃ

布萨天女也行其它善业。祂说：「我很有道德观念，我供僧，我受持八关斋戒。」

那些不懂佛教者，嘲笑受持八戒，并时常说：「你只是断食和挨饿，如此而已。」他们不懂善行与恶行。他们不懂得怎样通过克制想吃的欲望（贪欲），可以培育善心。但他们知道禁食对病人有益，并赞扬它，他们只了解当前的物质利益而已，完全不明白心与来世。受持八戒即避免恶果生起，并培育如节制的善行。「圣者们，那些阿罗汉，永远止熄恶行，如杀生、偷盗、淫欲、妄语、饮用烈性饮料，不非时食。我将仿效他们的榜样一整日，透过如此行持来尊敬他们。」圣者在他们持八戒时如此想，当你饿时，你控制自己，尝试脱离饥饿的烦恼，这是善行。当善行在心中生起，心变得清净。就如当你病时禁食并净肠。既然你的心清净，当你死时，清净的心识持续着，这就是我们所说：「生为人或天人。」

二十四、圣　谛

布萨天女接着说：「我之所以居住此宫殿，是因为节制和布施的果报。」在此，「节制」是非常重要的。即使在这世间，如不节制开销，你将变穷困。如你的行为不检点，你将感染疾病或牵涉犯罪。对来世，节制是重要的，因它能清净内心。对佛教徒而言，布施将生于天界是普通的知识。

她说：「我知道四圣谛。」四圣谛是圣者所应知、所证知的真理。一旦你了悟这些真理，你就是圣者。它们为「苦圣谛、集圣谛、灭圣谛、道圣谛」。这是最重要的部分。

「知道四圣谛」并非指道听涂说地学到。它的意思是亲自证悟。你应彻底了解它们（苦谛），弃舍所应弃舍的（集谛），证悟（灭谛）和使自己修成（道谛）。注释这么说。

我们所谈论过的五取蕴构成苦谛。因此标记五蕴并了解它们，即了悟苦圣谛。当你标记时，你见到它们怎样生灭，它们怎样构成苦。这些在你禅修时便能体悟。当你到达圣道时，你见到涅盘──苦的终结，透过省思，你了解到任何生灭及未止熄的现象均是苦。这些，你在证得「道智」的剎那就会了解。了解这些并不是通过标记所缘，而是通过（道智）的功能而体悟。

当你禅修时，对于观照的对象都不会存在渴爱，这是通过弃舍所获得的了悟。通过省思，渴爱不会在那些你已经看清是无常、苦、无我的东西上生起。它已灭去。这是你怎样在禅修中了悟。当你体证道智和涅盘，视乎所证得的道智，（不同程度的）渴爱将不再生起。在预流圣者（须陀洹）的道智，任何粗的，会引领向恶趣的渴爱已消除。在不还果（阿那含的道智），则所有欲界的渴爱已完全断除。在阿罗汉（道智），则所有余下的渴爱完全断除。

任何时候你标记，就没有烦恼，没有业力，因此，所标记的对象都不会生起苦。一切都灭尽。这种苦的止熄，在每一次标记中都被体验到。这是你如何体证到灭谛。在道智的剎那你体证涅盘，到此显而易见。

每次你观照，对于名色法真实性的正见就生起。一旦正见生起，它的心所如正思惟也伴随生起，这些前面我们已说过。修习八正道就是要开展圣道。这是你在禅修时所了悟的。在见圣道（道智）的剎那，圣道的八支生起并体证涅盘。到达「道」与「果」的人，在省思时可以知道圣道是如何证得的。这也是了悟。

因此，如果你了解名色是苦（苦谛），假如你弃舍引起痛苦的渴爱（集谛），假如你体证苦灭（灭谛），假如你修习圆满八正道（道谛），我们就可以说你知道四圣谛。因此，当这布萨天女说她已知道四圣谛，她的意思是，她已经透过亲身体验而见到内观道和圣道，换句话说，她是一位预流者（初果）。

一旦你知道四圣谛，你也知道圣法。我们引述经典来说明：

「……见圣道的多闻圣弟子，于圣人法为得善巧者。」

如果你不是圣者，你不会有正确的智慧了解圣者是什么样的人。那些从未剃度加入僧团的人，无法亲身体验比丘的行为和生活，不曾禅修的人，不会知道禅修者的行为和生活。只有当你自己是圣者，你才能分辨谁是圣者。

依照注释书，圣法包括四念处、四正勤、四神足、五根、五力、七觉支、八正道等总共七个修行类别（道品）。假如你了悟七类之中的一类，你就了悟其它六类。所以，我们说如果你了悟四圣谛，你就了悟圣法，因为八正道是圣法中的一类，它包括在四圣谛中。

当你自身努力成就七类修行的任何一类，比如四念处，你可以通过亲身的经验了悟它。这是真实的了悟。道听途说无法使人了悟。

i）四念处（cattāro satipaṭṭhāna）

「比丘走路时，觉知『我在走路』。」因此，一位将会成为圣者的禅修者，在他走路时，会标记「走、走」或者「提起、向前、放下」。当他这样走路时，随着他的标记，正念就生起，连带了知被标记对象的观智亦生起。你清楚走路的意欲（动机）、走路的色身、觉知的心如何生起和灭去。每次当你这样标记，所生起的正念和智慧，就是透过「身念处」（kāyānupassanā）所确立的正念（sati）。

「当他感觉苦受时，他觉知『我感觉苦受』。」无论何时当热、痛生起，禅修者标记「热、热」或「痛、痛」。如此，他保持觉知，并清楚知道各种受如何生起和灭去。这是透过「受念处」（vedanānupassanā）确立的正念。

「当内心热恼时，他了知热恼。」每次当这样的心念或观念生起时，禅修者观照「执取、喜悦」等。他如此保持正念，觉知和知道心念如何生起和灭去。这是透过「心念处」（cittānupassanā）确立正念。

「当他有感官欲望时，觉知『我有感官欲望』。 」禅修者标记「欲望、喜悦」等，觉知并了知感官欲望等倾向，如何生起和灭去。这是透过「法念处」（dhammānupassanā）确立正念（法即「五盖」及「十二处」等）。

ii）四正勤（cattāro sammappadhānā）

你们当中一直在这里接受训练的人，一直在此禅修，并从亲身体验去了解。你熟练圣者的法──四念处。同时，你也是在修「四正勤」。当你标记时，你正尽力弃除已生起之恶，或阻止未生起的恶行生起，或增长未生起的内观和道的善行，或增加已生起的内观智慧。

iii）四神足、五根、五力及七觉支

这也涉及「四神足」（cattāro iddhi-pādā），当你修习时，你依靠欲、精进、心、观[64]。「五根」（pañcindriyāni）即信、精进、正念、定、慧，也存在。「五力」（pañcabalāni）和「五根」一样。

七觉支（satta bojjhaṅgā）也存在。当你标记时，你有正念、择法、精进、喜悦、轻安、定、舍。八正道也涉及，这里无需再重复。

再返回布萨天女的故事。祂说：「我谨守五戒，我是佛陀的女在家弟子。我时常听到欢喜园（Nandana），并想要到那去，结果我投生到欢喜园。」

欢喜园是忉利天一座花园的名称。在那时，人们谈论欢喜园就如现今人们谈论美国或欧洲。布萨听到人们说天人的花园，并希望出生在那里，因此祂投生到那里。但现在祂在那里并不快乐。祂对自己很不满。祂告诉目犍连尊者：「我没有遵循佛陀的话，把心转向了此低阶世界，现在我充满懊悔。」

佛陀教导我们，生命──无论何种形式──都不好，它只是苦。他教我们修行，直到苦的灭尽。但布萨忽略了佛陀的教导，并期望获得天界生活，现在祂发觉到祂错了。

你可能会问：「为何不在天界修行，使苦完全消灭？」在那里不易禅修。天人时常唱歌、跳舞和寻乐。在那里没有像人界有宁静的地方。即使人界，当你们这些禅修者回家去时，亦不能好好禅修，是吗？因此，现在就要好好努力。

目犍连尊者鼓励祂说：「布萨，不用担忧，世尊已宣称你为预流圣者，获得特别证悟，你已脱离了苦界。」

这位年轻的天女，现在仍然在忉利天。以天界的时间计算，祂在那里其实不久。这儿的一百年相等于那里的一天。从佛陀时代到现在是2500多年，在忉利天只有25天。祂还不到一个月大。如你现在获得觉悟，在四十、五十、六十年后，你将投生天界，遇见祂，并和祂平起平坐讨论佛法。如果你还没有获得任何果位，无需气馁，最低限度你会投生天界。然后问那些天人圣者，听祂们的教导，并注意祂们所教导的。那么你将证得道和果。天人的身躯非常清净，依此纯净色身生起的心识是敏锐和迅速。因此，如你记得在人界所修习的东西，你将了解名与色的生灭，不久便可达到圣道和果。

「在那里，当有福者对他说出法句时，比丘们！忆念的生起是徐缓的，但那位众生迅速地到达非凡处（证悟涅盘）。」

（《增支部4集191经/入耳经》）

Tassa tattha sukhino dhammapadā plavanti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti.
AN.4.191 Sotānugatasuttaṃ[65]

一位释迦族的女子，名叫瞿碧迦（Gopikā），她是一位预流圣者，死后投生为忉利天王的儿子。在那里，祂看到三个干闼婆天人在祂父亲的皇宫里跳舞。省思时，瞿波迦（Gopaka，祂现在的名字）看到三位天人的前世为祂敬仰的比丘，于是祂告诉祂们。其中两位记得祂们修习过的佛法，于是系念观照，就在当场获得禅那，成为不还圣者并升上梵辅天（Brahmapurohita）。

有很多天人和天女像布萨那样现在住于天界，祂们在佛陀住世时修习佛法。有些像瞿波迦天人由女子投生天人。祂们都像你们一样修习佛法，这是非常令人振奋的。此为古道，圣者所走的路。你应知我们正依循着这条路。每次你标记，你便沿着这条路走，如旅行者每一步正靠近目的地，你的每一个标记也在靠近涅盘。

假如一万次标记可达至道果，而如果你现在已做了一千次标记，那么你还需要九千次标记以达到目标。如你已有九千次标记，那么你还只需一千次标记。如你已有九千九百九十九次标记，那么你的下一次标记就可以达到道智。你越勤于标记，就越靠近证悟道智。

愿你们能标记任何时刻由六根门生起的五取蕴。

愿你们能了悟它们的无常、苦、无我性。

 

愿你们的内观能够快速进步，

愿你们证悟涅盘，脱离一切苦！

后记

缅甸马哈希大师的《内观要义》（Fundamentals of Insight Meditation，旧名《内观基础》）中译本，其实早于2004年，已经由已故的明法比丘译出。然而，可能碍于当时的网络资源，及译者本身的英语水平所限，致使旧译的内容，存在蛮多的误译及漏译等情况，这在一些英文句子稍长的译文中，可以见到内容出现倒置或错解的问题。因此，笔者在佛陀原始正法中心（MBSC）的委托下，重新将此书逐字校译，并作了大幅度的修正，较之原来的中译，内容充实和清晰了许多。

在重新编译的过程中，笔者多次发现，旧译中的某些关键教法内容，存在不少被略去重点词汇或要义的地方，例如「观照腹部起伏的『移动』」，多处被略译为「观腹部的起伏」；然而，马哈希禅法所侧重的，正是以此「移动」（风大）为观察目标。另外，马哈希大师提及腹部起伏的方法「并没有用上经典的词汇」，而明法比丘的版本则不慎地理解为「经典未记载……」，这是对意义的诠释存在了偏差，因为没有用上经典的词汇，并不表示没有经典的依据。禅修者只要观察到移动，就是观察到风大，禅修者并不需要懂得风大这个词汇，或必须用上巴利语来修习，起伏这些字不在经文里面，但是它所表达的内容，并没有偏离经典原意。

在「第十一章、立刻观照」，是笔者整理比较多的部分，在比对论典的相关内容后，将旧译表达得不顺畅，以及用词不太恰当的地方，都做了修正，并插入了多个「小标题」以分别大师所讲的多种「心路过程」（vīthi），原文中的这一大段落，在这些标题区分后，读者可以清楚辨别段落内容所表达的差异，不至于被混淆。这特别需要感谢美国如来禅修中心（Tathagata Meditation Center）的赖明老师（U Hla Myint），多次解答笔者的疑惑，并提供所应该用的巴利词汇。这里还需要感谢杜察如尼师（Sayalay Daw Carudassini）[66]，使用缅文原书中的内容为笔者作说明，较正了英译的不足和模糊处。另外，笔者亦感谢大陆的汤华俊师兄提供不少适切的帮忙。

本书内文的多处，笔者都加入了区分内容重点的「小标题」，以及补上许多英译没有提供的巴利经文、经藏特定出处及专用词汇等等，希望读者可以知道马哈希大师所说均有依据，并没有偏离经论及古代注释书的说法。

此外，旧中译本原来有一篇《马哈希西亚多略传》，但是内容也是存在错误，如将大师圆寂的原因「急性脑中风」（severe stroke），错写为「心脏病」；全文内容亦较为简略，读者或许未能整体及多方面地了解大师的德行和成就。因此，笔者不揣凡愚，从多方搜集资料，重新撰写了一篇《新传》，希望读者对大师能够有全面的了解，从而生起敬仰之心。

此书并附录圣法尼师缅中翻译的马哈希大师《内观禅修练习》指导、班迪达大师的《禅修者小参引导》以及马哈希传承在全球各地的中心联络，让有心学习马哈希禅法者，了解入门方法，并找到教授这套内观禅法的道场。衷心地希望这本书，能够让有心学习内观禅法的人们，了知修法的重点，并熄灭身心的苦。

愿以这些功德，回向一切众生，同登解脱的彼岸。

善哉！善哉！善哉！

陈永威

2018年4月记于澳门

内观禅修练习

马哈希大师

1951年讲于缅甸仰光马哈希禅修中心

圣法尼师缅中（简体）翻译

陈永威修订[67]

 

内观禅修（Vipassanā，又称毗婆舍那、观禅或智慧禅）是禅修者为了能够如实知见自身所发生的身心现象的本质实相，而付出的精进努力。能够被觉知的整个身体，就是一组被称为色法的物质（rūpa）。色法是禅修者能够在当下清楚地觉知到的，在周身内外发生的物质现象。所谓名法（nāma），主要就是指了知色法的心。

  1. 观照六根门

名法与色法，就是每当在看到、听到、闻到、尝到、触到、想到的当下，显著地生起的身、心现象。禅修者一定要通过观照这些当下正在发生的身心现象，来了知它们的本质实相。因此，

在看到的时候，观照并标记「看到、看到」；

在听到的时候，观照并标记「听到、听到」；

在闻到的时候，观照并标记「闻到、闻到」；

在尝到的时候，观照并标记「尝到、尝到」；

在触到的时候，观照并标记「触到、触到」。

每当意识到心在思考、妄想、回忆的时候，观照并标记「思考、思考」，「妄想、妄想」，「回忆、回忆」。需要注意的是，标记的时候，只需要默默在心里标记，不用出声来念。

  1. 主要所缘──腹部的起伏

初学禅修者无法持续不断地观照当下发生的所有身心现象，所以，禅修者应从当下生起的，最显著和容易被察觉的名法与色法现象，开始来练习观照。

每一次的呼吸，腹部会膨胀起来（起），然后，回落下去（伏），腹部在起、伏移动的时候，生起的坚挺、紧绷、移动的现象，总是很明显。这就是被称为「风界」（vāyodhātu）的色法现象。禅修者要从腹部起、伏这个目标，开始练习观照。

为了能够观照到腹部起、伏移动时，所生起的坚挺、紧绷、移动的现象，首先要将心专注在腹部。禅修者将会发现，当吸气的时候，腹部就会膨胀起来，生起向上的移动，呼气的时候，腹部就会回落下去，生起向下的移动。腹部胀起来的时候，要同步地在心里默念标记「起、起」，腹部回落下去的时侯，要同步地在心里默念标记「伏、伏」。如果腹部起、伏的移动不明显，禅修者可以把手掌放在腹部上面来觉知它。

不要改变呼吸的速度，既不要太慢，也不要太快。不要用力呼吸，否则，你会感到很累。你应该要和平时一样，保持稳定、自然的呼吸状态，同时，要在腹部起、伏移动的当下，观照并在心中默默地标记「起、伏」， 「起、伏」。

在内观禅修，禅修者用什么「名称」标记并不重要，真正重要的，是觉察当下生起的身心现象，并了知它的实相。当观照腹部向上膨胀的时候，从腹部一开始移动，直到膨胀结束，观照的心要能够与「起」的移动，一直同步地全程紧贴着，就好像你在用眼睛看着一样。在腹部向下的回落，也要用同样的方法观照。在观照腹部起、伏移动时，觉知的心要与腹部的起、伏同步地生起，就如同用石头击中目标的时候一样同步。当没有其他显著的目标生起时，禅修者要能够持续不断地观照腹部起、伏移动这个目标。

  1. 心念处

在你观照腹部起、伏移动的时候，心会到处飘荡。心在飘荡的时候，你要尽快地觉知到，要用标记的方法来观照，如「飘荡、飘荡」。这样观照一、两次后，心会停止飘荡，你应该回来继续观照腹部。

如果是觉知到了心在妄想，就标记「知道、知道」；

如果心到达了某个地方，就标记「到达、到达」；

如果是想象与人会面，就标记「会面、会面」；

如果是想象与人见面并谈话，就标记「谈话、谈话」；

如果是一般的想象，就标记「想象、想象」；

如果是思考，就标记「思考、思考」；

如果是计划，就标记「计划、计划」；

如果是沉思，就标记「沉思、沉思」；

如果是感觉快乐，就标记「快乐、快乐」；

如果是感觉无聊，就标记「无聊、无聊」；

如果是感到高兴，就标记「高兴、高兴」；

如果是感觉沮丧，就标记「沮丧、沮丧」。

总之，无论是哪一种心生起，都应该觉知并标记心在当下的状态。禅修者每当观照并了知这些心识活动的时候，都称为「心念处」（cittānupassanā）。

由于没有练习正念观照，没有了知这些心识的活动，人们就误认为这个心就是「我」，人们认为，那是：

「我」在想象；

「我」在思考；

「我」在计划；

「我」在觉知。

人们认为自己就是，从小到大一直拥有生命、拥有思想的那个「我」。实际上，不存在这样一个「我」。那些所谓的「我在思考」，只不过是一系列连续不断的心识活动。因此，禅修者一定要通过观照每一个当下生起的，那些变得明显的心识活动，来了知心的本质实相。当如此观照心识的活动，这些活动将很容易地消失，这时候，禅修者要再回到腹部，继续观照这个「起、伏」的移动目标。

  1. 观照苦受（受念处）

当坐禅一段时间之后，僵硬、热等等一些觉受将会生起。禅修者需要仔细地观照这些觉受。如果感到僵硬，观照的心就要瞄准「僵硬」的部位，仔细观照并标记「僵硬、僵硬」。要以同样的方法，观照热、疼痛、疲累等等这些觉受。这些都是「苦受」（dukkhavedanā），观照这些觉受，就是「受念处」（vedanānupassanā）。

没有观照，或忘记观照这些觉受，就不能够了知这些觉受的本质实相，禅修者就会认为：

「我」身上很僵硬，

「我」感觉热，

「我」感觉痛，

刚才「我」还挺好的，现在这些苦受让「我」不舒服。

把这些觉受当做一个「人」，就是错误的知见。实际上，这些觉受里面没有「我」，它们只是在当下刚刚生起的、一系列连续的苦受的生灭现象。

这就像是电灯，当电流持续地通过时，电灯就相续地点亮。同样地，这些觉受也是一个接一个、连续地生起，无论是僵硬、热、还是痛，都需要用心专注地观照。禅修者最初开始禅修的时候，当这些觉受生起时，往往感到疼痛难忍。因此，想要更换姿势的「意欲」（chanda）就会生起。这种想要变换姿势的「意欲」也要注意观照，之后，观照的心再回到僵硬、热等等的觉受上，并持续地观照，直至它们消失。

有句话说：「忍耐导向涅盘」。在内观禅修过程中能够忍耐，要比在其他任何境遇下能够容忍更为至关重要。如果能够忍耐苦受，那么，禅修者将会证悟涅盘（nibbāna）。内观禅修，就是需要忍耐。如果因为无法忍受僵硬、热等等觉受，总是在更换姿势，「定力」（samādhi）就开发不出来。定力发展不出来，内观智慧（ñana）就不能够生起，因此，你将无法证悟「圣道智」（ariya magga-ñana）、「圣果智」（ariya phala-ñana）及「涅盘」。

在坐禅时，身体会生起诸多苦受，如僵硬、热、痛，以及其他难以忍耐的觉受，禅修者不要在苦受生起的时候，立即放弃观照，或者改变姿势，而是应该保持原来的姿势，尽可能地忍耐苦受。禅修者要精进地观照这些苦受，并标记「僵硬、僵硬」、「热、热」、「痛、痛」，等等。经过耐心地观照，轻度的苦受将会消失。当定力很好、很强的时候，甚至非常强烈的苦受也会消失。苦受消失之后，禅修者再回到腹部，持续地观照腹部起、伏的移动。

如果经过长时间的观照后，苦受还是不消失，并且变得忍无可忍时，禅修者当然可以更换姿势。这时候，你要首先观照「想动、想动」这个意欲，之后，要缓慢地做一切动作，同时，必须要观照并标记这些动作。

抬起手臂时，标记「抬手、抬手」；

移动手臂时，标记「移动、移动」；

身体晃动时，标记「晃动、晃动」；

抬起脚时，标记「提起、提起」；

移动脚时，标记「移动、移动」；

放下脚时，标记「放下、放下」。

换好了姿势之后，身体坐直了，你应该再回来继续观照腹部。观照的心要一个动作接着一个动作、连续地进行观照，定力也要前一个剎那接续后一个剎那，无间断的。只有这样，禅修者的正念、定力，以及内观智慧才会连续提升直至最终圆满成就。当正念、定力以及内观智慧趋于成熟、圆满成就的时候，将会生起道智、果智。

内观禅修的过程，如同古代的人们为了生火，需要不停地用力转动，摩擦两个引火木块，直至火苗生起时，才可以放弃摩擦。

同样，修习内观也应该是一个现象接着一个现象地观照，定力必须要一直持续，毫无间断。例如，如果有僵硬或热的觉受生起，在这些觉受消失之后，观照的心也不要停下来「休息」，而是立即将心再带回到腹部，持续地、不间断地观照起、伏的移动。

当痒的觉受生起时，心要专注地观照痒的部位，并标记「痒、痒」，由于它是苦受，你就会想要抓痒，那么，痒的觉受与想要抓痒的意欲都要立即观照，并标记「痒、痒」，「想抓，想抓」，需要注意的是，禅修者不应该立即先去抓痒。

如果禅修者能够忍耐并持续地观照，一般来说，痒的觉受就会消失，这时候，你要再回来观照腹部起、伏的移动。如果痒的觉受一直不消失，你当然可以抓痒。首先，想要抓痒的意欲需要认真观照，「想抓，想抓」，之后，所有抓痒的动作都要仔细观照并标记，例如，手触到痒处、来回刮痒等等，抓痒后，手臂如何放置，接触到什么部位等等。最后，你再回来观照腹部起、伏的移动。

  1. 观照各种姿势的转换

每次在变换身体姿势的时候，都不要漏失任何一个动作细节。从想要更换姿势的「意欲」开始，接下来的一系列动作都需要细致认真地观照。

从座位上要站起来时，注意自己生起了想站起来的意欲，标记「想起身、想起身」，然后，在起身的同时，观照一系列的身体及四肢的动作，并做相应的标记。比如，抬起手臂、移动、伸展，支撑身体，身体前倾等等。当开始起身时，要小心翼翼地放慢动作，要观照并默念标记「起身、起身」，同时，注意自己身体变轻并站立起来。

禅修者的行为动作，应该要像个虚弱的病人一样缓慢。普通身体正常健康的人，通常是动作迅速敏捷而不假思索的。衰弱的病人却不是这样，他们动作缓慢、轻柔、细腻。比如，有腰痛、背痛的人，或其他类似身体病痛的人，站起身的时候就会非常小心、缓慢，以免弄伤自己的身体。

在禅修的时候，禅修者唯一需要做的工作，就是如实观照。除了观照目标之外，看到了什么，听到了什么都不要理会。所以，无论是看到了什么，要跟瞎子看不到一样，只是观照「看到、看到」；无论听到了任何声音，要跟聋子听不到一样，只是观照「听到、听到」。

禅修者在更换姿势的任何时候，必须要像个病人，任何动作都要缓慢、轻柔、细腻，只有这样，正念、正定以及内观智慧才能够开发、培育起来。在座位上要起身之前，观照「坐着、坐着」，然后再慢慢地、像个虚弱的病人一样站起来，例如，要轻轻地移动手、慢慢地抬脚，轻轻地弯曲或伸展四肢，慢慢地低下头，慢慢地抬起头，一切动作要轻柔、细腻，同时标记「站起来、站起来」。当身体站直后，观照站在那里的姿势，标记「站着、站着」，在左顾右盼的时候，要标记「张望、看到、张望、看到」。

  1. 行禅的修习

走路的时候，观照走路的脚步，默念标记「左步、右步」，「左步、右步」。你一定要觉知当下迈出的是左步，还是右步，每一步从提脚开始，到踩下脚为止，心必须要持续专注地观照每一步的动作。这是在较快走路时，一段式的行禅观照方法。当走路快速，以及要走一段距离的时候，能够观照左步、右步就足够了。

稍慢一点走时，就要标记「提起、放下」。练习两段式行禅时，同样需要观照脚的活动，同时标记「提起、放下；提起、放下」，开始练习行禅时，要练习观照提起脚、放下脚的动作，并同时还需要了知，提起脚或放下脚时「轻」或「重」的感觉。练习两天之后，观照就变得容易了。这时候就可以练习观照三段式行禅。

在经行道上来回行禅（caṅkama）的时候，需要进一步练习三段式行禅，每跨出一步，禅修者需要观照三个连续的活动。当提起脚时，标记「提起」，当向前推动脚时，标记「向前」，放下脚时，标记「放下」。对于初学禅修者，一开始时练习一段式和两段式行禅已经足够。

当行禅结束后，想要修习坐禅时，需要先观照「想坐」的意欲，当坐下去时，观照并标记「坐下、坐下」，同时，觉知身体下降时，重的感觉。坐下之后，安置手脚的动作，也要能够全面地观照。静静地坐好之后，要立即观照腹部起、伏的移动。

  1. 躺卧及睡前的观照

如果感到困倦，就观照并标记「困、困」，当时间到了要睡觉的时候，在躺卧时，移动手脚的全部动作，都需要仔细观照。

抬手时，观照「抬手、抬手」；

移动手臂，观照「移动、移动」；

支撑身体时，观照「支撑、支撑」；

身体晃动，观照「晃动、晃动」；

伸展腿脚，观照「伸腿、伸腿」；

躺卧，观照「躺下、躺下」。

观照躺卧的一系列动作，是非常重要的。在躺卧的过程里，你可能会证悟殊胜的智慧。当定力与智慧开发成熟的时候，随时随地你都可能会证悟「道智」与「果智」，即使在弯曲或伸展手臂的时候，也都有可能证悟涅盘。在佛陀入涅盘后不久，他的侍者阿难尊者（Ānanda），就是在躺下来的过程中，证悟了解脱一切烦恼的阿罗汉（arahant）。

阿难尊者在第一次佛典结集的前夜，为了证得阿罗汉的果位，他十分精进地不断禅修。尊者几乎整夜都在修习身念处，他一直在修习行禅，他观照自己的脚步，「左步、右步」，「提起、向前、放下」，他一个脚步接着一个脚步地观照，观照想要走的意欲，仔细地观照每一步脚的移动过程。虽然阿难尊者一直在练习行禅，观照并了知名法与色法，极其快速生灭的本质实相，但几乎快到黎明的时候，他还是没有证悟阿罗汉。当意识到自己已经过度地修习行禅，太过精进时，为了平衡定力与精进力，他决定，应该要修习一会儿卧禅。于是尊者进入自己的房间，坐在床上，开始躺下去。当他正在躺下，细致入微地观照所有动作之时，在短短的一瞬间，阿难尊者证悟了阿罗汉的果位。

在他这样躺卧之前，阿难尊者只是须陀洹圣者（sotāpanna），在他躺卧的过程中，由于他精进地观照，因此，就在一瞬间，他连续地证悟了斯陀含（sakadāgāmi）的道智、果智；阿那含（anāgāmi）的道智、果智；以及阿罗汉的道智、果智。

禅修者应该想一想阿难尊者在躺卧的瞬间，证悟阿罗汉的例子，任何时候，如果能够精进地观照，你也有可能证悟「道智」、「果智」，时间不需要很长的。

所以，无论何时何地，禅修者应丝毫不可疏忽任何细节的观照。因此，像刚才所说，躺卧的所有身体动作，以及安排手脚的动作，都应该小心翼翼地注意，恭恭敬敬地观照。当身体静止地躺好后，再回到腹部，专注地观照起、伏的移动。

一个非常认真、精进的禅修者，应该珍惜这种正念的修习，虽然到了夜间时，人已经困倦，但是，禅修者也不应该放弃观照。禅修者应该继续精进地观照，直到睡着。如果禅修状态好，一些观照技巧娴熟的禅修者就不会睡觉了。相反地，如果瞌睡得厉害，你自然就会睡着。

当你感觉困了，想睡觉，就应该观照这个意欲，标记「想睡觉、想睡觉」。如果你的眼皮下垂，就标记「下垂、下垂」。如果眼皮沉重，要标记「重、重」。如果眼睛痛，要标记「痛、痛」。以这样来练习观照并标记，困意将会消逝，眼睛会再次变得清晰明亮，这时，要观照「清醒、清醒」，之后，再把心专注回腹部，持续地观照起、伏的移动。

禅修者想要睡着并不难，实际上非常容易。如果修习卧禅，渐渐的你就会感到眼困，最后就自然地入睡了。所以，禅修初学者不要修习卧禅太久或太多。禅修初学者应该多多地修习坐禅与行禅。

睡眠的时间就是禅修者休息的时间。作为一个认真的禅修者，应该限制睡眠的时间为4个小时左右。这是佛陀允许禅修者在午夜休息的时间。4个小时的睡眠，基本上是足够的。如果不足够，你可以延长至5到6个小时。显然，6小时的睡眠对大多数人的健康需要是足够的了。

  1. 日常活动的观照

一个真正想要证悟道智、果智的禅修者，应该只有在睡觉的时候，才会停止精进。在清醒的时间里，禅修者应该马不停蹄地、毫不懈怠地一直保持持续的正念观照力。所以，每当醒来时，你就要观照身心醒来的状态，标记「醒来、醒来」。如果已经醒了一会儿才意识到，这时候要立即观照腹部的起、伏移动这个目标。

如果想起床，应该先观照这个意欲，标记「想起床、想起床」。然后，观照起床时手脚的一系列动作，抬头时，观照并标记「抬头、抬头」，坐起身后，观照坐着的姿势，标记「坐着、坐着」等等，禅修者能够认真地观照所有的动作，是非常重要的。如果接续已没有任何活动，而只是静静地坐着，你应该把心专注在腹部持续地观照。

起床后，在你洗脸与洗澡的时候，也不要忘记观照所有的动作。此外，穿衣服，整理床铺的活动，开门、关门的活动等等，因为这些活动相当快速，所以，要尽可能地用心观照。

当禅修者来到饭堂，注视自己的餐桌时，应观照这个行为，标记「注视、看到、注视、看到」。当你伸手取食物的时候，在触到食物的当下，在搅拌食物，抓取食物，递送食物，以及低头，把食物放进嘴里，放下手，抬起头时，所有这些动作都应该仔细地、尽可能持续地观照。这是按照缅甸人用手抓取食物时的观照方法，使用刀叉与筷子的禅修者，应该以同样的方法观照进餐时一系列的动作。

咀嚼的时候，应该观照并标记「咀嚼、咀嚼」，

尝到味道时，应该观照并标记「知道、知道」。

喜欢食物的味道，要观照并标记「喜欢、喜欢」，

觉得食物质量很好，要观照并标记「很好、很好」。

当你品尝食物、吞咽食物、食物经喉咙滑下去的时候，所生起的这一系列的名法与色法现象，都需要观照。这就是禅修者在一口一口地用餐时，进行观照的方法。喝汤的时候，无论是注视、看到，以及伸手，拿勺子，舀汤，送到嘴里，喝下去，等等动作，全部都需要观照。

在用餐时要做到这样细致的观照，对禅修初学者是比较困难的，因为要观照的活动太多，必然会漏失观照一些活动，但是，你应该事先决意，要尽力观照所有的动作。当精进力、定力逐渐培育成熟后，禅修者就将能够细致地观照所有这些动作现象。

禅修初学者在开始禅修的时候，因为总是打妄想，所以，会漏失观照许多目标。但是，你不要为此感到沮丧。禅修初学者都会遇到类似的困难。经过多次练习之后，就能够觉知到每一次生起的妄念，逐渐地，将不会再有许多妄想了。

  1. 证得观智与涅盘

反反复覆地练习观照，心将能够与所观照的目标同步生起。比如在观照腹部膨胀的时候，观照的心能够贴着腹部，与腹部向上的移动同时生起，在观照腹部回落的时候，观照的心也能够贴在腹部，与腹部向下的移动同时生起。

腹部向上移动是色法，观照的心是名法，腹部向下的移动是色法，观照的心是名法。名法与色法，就是这样成双成对地生起，当观照的心能够紧贴腹部的时候，禅修者自己将能亲自清清楚楚地了知到，当下的名法与色法是成双地生起的。

因此，在每一次观照时，禅修者都会清楚地了知到，当下发生的只有名法与色法这两类现象，它们中间哪会存在一个人呢？被观照的色法是一类现象，观照它的心这个名法是另一类现象。

这种智慧就是「名色分别智」（nāmarūpa-pariccheda-ñāṇa），是「内观智」（vipassanā-ñāṇa）中第一阶的观智。正确地证悟这一观智很重要，如果禅修者继续修习正念观照，接下来就将会证悟「缘摄受智」（paccaya-pariggaha-ñāṇa），即：如实知见名法与色法之间，互为因果关系的智慧。

在此基础上，禅修者还将会如实地了知到，所有的现象都是快速地在这个剎那生起后，又在下一个剎那灭去，一眨眼的工夫都不会停留。一般人会以为，人的身与心，从年少到年老整个一生，都是持续不断地存在的，人们以为，这个身体从小到大都拥有它，这个心从小到大也都拥有它。无论是身体还是心，人们以为这是「我自己的」。实际上，并非如此，没有任何名法与色法永远地存在。

经过深入地禅修，禅修者将会亲身体验到，所有现象都是在快速地灭去的，禅修者将会如实地知见到，名法与色法是无常的这一本质实相。这是「无常随观智」（aniccānupassanā-ñāṇa）。这种生灭的本质实相是苦的，这是「苦随观智」（dukkhānupassanā-ñāṇa）。此外，禅修者也将会体验到身心各式各样的苦受，这也是「苦随观智」。

随后，禅修者会觉知到，所有的名法与色法现象都是在自发地缘生缘灭，不受任何人控制、不顺应任何人的意志，所有生起的现象里面，没有一个主宰。在观照的当下，禅修者如实知见到，「身心现象是无我的」这一实相。这是「无我随观智」（anattānupassanā-ñāṇa）。

禅修者继续深入禅修，当观智逐渐成熟的时候，禅修者将会在观照目标的任何时候证悟涅盘。所有过去诸佛、阿罗汉与圣者们，都是通过修习「四念处」（satipaṭṭhāna）正道而证悟涅盘的。

所以，现在即将投入密集禅修的禅修者，必须要知道，大家已经踏上四念处的正道，这就是过去诸佛、阿罗汉与圣者们曾经修习过的四念处正道。

由于大家累积了足够的善业功德，由于大家曾经发愿，要以所修习的善业功德为助缘，证悟道智、果智以及涅盘，由于大家所累积的「波罗密」（pāramī，资粮）在今生已经渐趋成熟，所以，大家现在能够踏上过去诸佛、阿罗汉与圣者们所修习的四念处禅法的正道，大家应该对自己有这样的福德感到欣慰。只要按部就班地、自始至终地沿着这条伟大的正道修习内观禅法，禅修者就有希望，在今生成就过去诸佛、阿罗汉们以及其他圣者们曾经证悟的、出世间的定力与智慧。

精进的禅修者将很快就会经验到，自己未曾体验过的轻安与禅定，由于生起了轻安与禅定，禅修者将品尝到殊胜的法味，体验法的喜乐和诸多各类的善法。

生起了轻安与禅定之后，能够如实知见到名法与色法各自的「特相」（sabhāva-lakkhaṇa），如实知见到名法与色法无常、苦、无我的「共相」（sāmañña-lakkhaṇa），这些是禅修者亲证的内观智慧。内观智慧渐趋成熟的时候，禅修者必将会证悟到过去诸佛、阿罗汉以及其他圣者们曾经证悟的道智、果智与涅盘。

  1. 证得初果

这并不需要很长时间。现在，大家在密集禅修期间，就有可能证悟这些殊胜之法。实际上，这些殊胜之法，可以在一个月、20天或15天的密集禅修期间内体证。那些具有非凡波罗密的人，甚至可以在7天内证悟这些殊胜之法。

禅修者将会根除「有身见」（sakāyadiṭṭhi）、「疑惑」（vicikicchā）、「戒禁取见」（sīlabbataparāmāsa），并解脱四恶道（apāya）的轮回。禅修者应该胸怀如此坚定的信心，努力精进地修习四念处正道。

祝愿各位禅修者，能够付出十足的精进力，并能够快速地体证过去诸佛、诸阿罗汉以及圣者人们曾经证悟的道智、果智与涅盘！

 

禅修者小参引导

 班迪达大师 着

潘宗铭、大越法师、温宗堃 译

中译者序

ciraṁ tiṭṭhatu saddhammo, dhamme hontu sagāravā sabbepi sattā

愿妙法久住，愿众生以法为尊。

 

《禅修者小参引导》（Guidance for Yogis at Inverview by Sayādaw U Paṇdita）这版本是根据如来禅修中心（Tathāgata Meditation Center，简称TMC）整理的版本，可由网络下载。相较1998年马来西亚出版的小册子，TMC版本整理的内容修饰一些口语上的重复并且排版较为工整。这份译稿把TMC网络版的英文与巴利文打字的错误做了一些修正。

 

禅修者小参引导

尽管禅师已教导了禅修方法，有些禅修者仍然无法正确地练习，而且小参时无法向禅师报告他们的修习体验。虽然有一些禅修者可以练习得很顺利，但却不能完整地描述自身修习的历程。因此，这段开示是为了帮助禅修者能有条不紊地向禅师报告：他们在禅修过程中如何进行练习，又观察到什么现象和体验。

就禅修方法而言，马哈希大师（Mahāsi Sayādaw, 1904-1982） 曾为初学禅修者，录制一段简要开示。一开始就是谈正念禅修（Satipaṭṭhāna）的基本目标，也就是腹部的上升与下降（起、伏）。

根据佛典的解释，我们是由不断生灭的名色法（身心现象）所组成。禅修者应该能透过正念，在六根门体验生灭过程。例如，眼睛与视觉景象都是色法（物质现象），眼识则是名法（心理现象）。同样地，耳闻声、鼻嗅香、舌尝味、身觉触、心理活动及手臂屈伸、转身、弯腰或步行等身体动作，也都是名色现象。马哈希大师教导禅修者，要在各种目标──即使是微不足道的目标──变得明显时，贴近去观察它们。

即使马哈希大师的教导已经非常明白易懂，然而禅修者实际操作时还是会遇到一些困难。为了帮助禅修者克服这些困难，禅修中心的禅师们为初学者说明，该如何观察基本目标──如腹部的上升与下降（起、伏），以及如何在其他目标如杂念、感受、景象、声音等出现时，加以观察。然而，一些初学者仍无法恰当地练习，也不能够清楚地报告他们的修习历程。为了克服这些困难，禅师们设计了下列方便记忆、有助理解的箴言。

箴言一 

「报告你如何观察基本目标，又经验到什么感受。」

 

禅修者在坐禅练习时，应如实心系的基本目标，即呼吸时的腹部上升与下降（起、伏）。如果缺乏其他显著的目标，禅修者应该持续地观察基本目标。〔如果其他显著的目标出现〕，应该观察其他目标，直到其灭去后，再回到基本目标上。

禅修者必须能够报告，他如何观察腹部上升移动的整个过程。一吸气时，腹部便上升，继续吸气时，腹部会持续上升。吸气结束时，腹部上升移动结束。

观察腹部的上升移动时，应该经历、了知整个移动过程。经典说：sabba-kāya-paṭisaṁvedī〔了知一切身〕，这是指应该尽可能持续地（没有中断地）观察整个腹部上升移动过程中所包含的色法现象。

禅修者应该把注意观察的心专注在腹部的上升移动过程，包含其开始到结束的所有步骤。初学者刚开始可能没有办法观察到移动过程中所有的步骤，不过他应该想办法努力达到这个目标。我们鼓励禅修者如此努力练习，以确保心对目标有认真充足的专注力。

禅修者应该要能够报告：自己是否有足够的专注力能够观察目标；能观察的心是否和目标同时生起；是否有能力观察整个腹部移动的连续阶段。如果他能够观察到目标，那么他「观见」什么？也就是说，他体验了什么？他不应该报告其他（不相关）的事，应该要能够（准确地）描述，观察到的目标及（实际）经验到的腹部上升移动。

在此禅修练习方法中有两个要素：一是所注意的目标；二是对目标的觉察。禅修者基于这两个要素，才能够描述他「观见」或经历什么。

在此，就基本目标而言，禅修者必须要能报告，觉察力与目标（腹部的上升）的移动是否同步。如果是，禅修者「观见」（觉察到）什么？是腹部本身？上升移动的形态？或是腹部上升时的绷紧与移动？

身体目标的三个面向

当禅修者观察腹部上升这个目标时，他可能看见或经验到下列这三个面向中的一个：

1. 形状（saṇṭhāna／santhāna）

2. 移动的形态（ākāra）

3. 本质（sabhāva）禅修者观察腹部的上升时，腹部的形状也许会变得很明显。或者他可能会看到腹部的移动形态──腹部从扁平的状态逐渐膨胀，然后膨胀停止，开始收缩。在「观见」目标的本质之前，他可能会先观察到这两个面向。

事实上「观见」腹部的形状与移动形态，并不是毗婆舍那。禅修者必须超越目标的形状与移动形态，「观见」目标的本质，也就是，腹部上升时出现的绷紧和移动的感觉。禅修者如果专注地观察目标，就会「观见」这些本质。他要在小参时描述这些本质。但是，他必须向禅师报告他自身真正的体验，而不是他想象中所看见的。

禅修者也要能够观察、「观见」腹部下降的过程，并且清楚描述他的体验。行禅时也是要如此。当脚提起时，他是否可以同步地观察到脚步逐渐提起──从开始到结束的移动？如果他可以这么做，他「观见」什么？他「观见」到脚或脚提起的形态？或感觉到脚变轻且往上升，或者脚变紧且有被推动的感觉？

他应该依自身体验来报告三个面向中的任一个面向。当他（在跨步的过程中）把脚推向前时，他的心是否同步在观察脚的移动？在此同时他「观见」到什么？他「观见」到脚，或脚往前推的形态？或某些本质，例如感觉脚被从后方推移，或由前方拉动。同样地，放下脚时，他是否能够观察或注意到脚逐渐放下──从开始到碰触地板的移动？他观见到脚，或脚放下的形态？或是观见到一些本质，例如脚变轻、变柔软？

观察其他禅修目标──例如手臂弯曲、伸直，转身或弯腰，改采坐姿或站姿之时，也是要如此报告三个面向。针对这些现象，禅修者是否能够同步观察这从开始到结束的整个现象？对禅修者而言，很重要的是将自己的报告限定在禅修目标的这三个面向，不要报告杂乱的琐事。

名色法的三种特质

禅修者应该了解名／色（精神／物质）现象的三种特质：

1. 自性相（sabhāva-lakkhaṇa）

2. 有为相（saṅkhata-lakkhaṇa）

3. 共相（sāmañña-lakkhaṇa）

1. 自性相（sabhāva-lakkhaṇa） 

自性相是指名色（精神与物质）的个别性质。以28种色法而言，例如硬或软属于地界（paṭhavī dhātu），而不属于其他的界。热或冷是火界（tejo dhātu）的特性。黏或流动是水界（āpo dhātu）的特性。绷紧、压力或移动是风界（vāyo dhātu）的特性。就名法而言，心的特质是识知目标。在52个心所之中，触（phassa）的特性是让心接触目标。受（vedanā）的特性是感受目标。

2. 有为相（saṅkhata-lakkhaṇa） 

所有名色法的自性相，都会历经三个阶段：生（uppāda）、住（ṭhiti）、灭（bhaṅga）。生（uppāda）表示现象的生起。住（ṭhiti）指持续一段期间。灭（bhaṅga）则是消灭。这三个阶段称作有为相（saṅkhata- lakkhaṇa）。

3. 共相（sāmañña-lakkhaṇa） 

名色法的第三个特质称为共相（sāmañña- lakkhaṇa），亦即无常、苦、无我。巴利文称这三个共相为anicca-lakkhaṇa、dukkhalakkhaṇa、anatta-lakkhaṇa。这些特性是每个因条件生起的名色法所共同拥有，因此被称作共相（sāmañña-lakkhaṇa）。

禅修的练习，最终是为了体悟名色法三个特质中的共相。我们应该如何精进，才能体悟到现象的特性？我们应该在名色法出现时，立刻观察它们，此外没有其他别方法，只有在那样，我们才能体悟它们的特性。

当禅修者吸气时，腹部上升。在吸气前，腹部并没有任何的上升。禅修者的心应该继续观察腹部上升──从开始到结束的整个移动过程。只有在那时，禅修者才能「观见」到腹部上升的真实本质。什么是真实本质（特性）？随着吸气，风便往内。什么是风呢？风界有绷紧、压力或移动的特性。这就是禅修者所「观见」到的风界的真实本质。只有在它一出现、持续以及消失之前，加以观察，禅修者才有机会「观见」它的真实本质。否则，甚至连形状或形态都没法看到，更别说是真正的特性。观照心持续专注并保持一致在禅修目标，也就是腹部的上升与下降，禅修者的专注力将可以逐渐增强。

当禅修者的专注力变强时，他将不再「观见」到腹部的形状或上升／下降的形态。他的观察力将超越形状与形态，直接观见到目标的自性相，例如，腹部移动所包含的绷紧、压力和移动。

呼气时，他将感到腹部绷紧的减弱；且在呼气结束时，腹部下降移动也跟着结束。观察行禅中的移动──脚步提起、向前、放下、落至地面──时，他也会有同样的体验。

禅师不会告诉禅修者他将会「观见」什么，只会引导他怎么去做观察。就好像我们做算数的加法练习一样。老师不会给你答案，但他会教你如何把答案计算出来。

相同的指导原则，也应用在观察身体的其他动作、感受和心念。所有这一切，应该在它们出现的瞬间就被观察到，如此才保证能「观见」它们的真实本质。我们已经说明了第一个箴言。现象一出现就被观察到时，它们的真实特性便会显现。一旦与目标同步的专注觉察力捕捉住名色法的「自性相」，名色法的「有为相」与「共相」自然就会显现。

第二箴言

「只有『观见』现象的自性（sabhāva）时，现象的有为性（saṅkhata）才会显现，也就是说，将会依序地『观见』现象的生起、持续和消失。」

 

第三与第四箴言 

因此第三箴言是

「只有当有为性（saṅkhata）出现时，共有性（sāmañña）才会被『观见』。」

接着第四箴言是：

「『观见』共有性（sāmañña）时，观智（vipassanāñāṇa）才会生起。」

观智生起后，观智的洞察力会渐渐成熟，构成那被称为pubbabhāga-magga-ñāna的前分道智。之后才会出现圣道智（ariyamagga-ñāna ）。禅修者藉由此圣道智，将能够体悟名色法（苦）的止息，证得涅盘（Nibbāna）。

须重复再说一遍，在小参时，禅修者应该描述他实际「见到」的事物，而不是他认为自己「见到」的事物。只有自己「见到」的，才是自己的智慧；认为自己见到的，并不算数，这顶多是借来的（二手的）智慧，也与所观察到的现象之本质、特性不一致。

第五箴言 

「所有观察、了知到的念头，都应该报告。」

当禅修者坐禅，观察或注意基本目标时（腹部的起、伏活动），可能生起各种的念头。这是不受控制的心所具有的自然特质。心倾向到处游移，离开基本目标，并制造种种的念头，有些念头是善的（kusala），有些则不是。那么禅修者应该怎么做呢？只需要观照任何出现在心里的现象。你能不能这样做呢？你应该能。如果你这样做，这些念头是持续，或被制止，或完全消失？或者你的注意力又回到基本目标上？你要报告所有与这几点有关的事情。

第六箴言

禅修初学者专注基本目标时，一开始〔苦〕受还没有出现。但是，可能会有种种念头生起。此时，初学者没有能力观照所有出现的念头。为了去减少这些（散乱的）念头，初学者应该让注意力尽可能的贴近、专注在基本目标上。

不过当初学者坐禅经过了5分、10分或15 分钟后，身体会有一些不舒服的感受，这些也会影响到心。苦受生起时，应加以观照。报告时最好是用日常惯用的语言描述，例如「痒」、「痛」、「麻或刺痛」等等。不要用佛典术语说成vedanā（受）。这些自发出现的苦受，应该用之前提过的方法加以观照，看它是在增强，减弱，持续，或者消失。

所以，第六箴言是：

「所有的感受皆应观察、了知，并在小参时报告。」

 

第七箴言

再者，还有什么现象应该被观照、了知？包括看到的景象，听到的声音，闻到的气味，尝到的食物。还有种种的心理状态，如喜欢、讨厌、昏沉、懒惰、分心、焦虑、怀疑、回想、正知、注意、满足、高兴、轻安、宁静与禅修的舒适感等等。

佛陀总称上述这些为「法所缘」（dhammārammaṇa）。

假设喜欢之心生起，也观察到了。接着发生什么？可能喜欢之后跟随有贪爱生起。这现象，禅修者应该要报告。再举个例子，禅修者正处于昏沉、懒惰及无力的状态。当他观照了心的这些状态后，又有掉举出现。这些现象，依序地观照后，又生起了什么其他现象。总之，不论任何法所缘在何时生起，都应该加以观照。

总而言之，念处内观禅修（satipaṭṭhāna vipassanā bhāvanā）有四种观照的目标：

1. 身体的活动

2. 感受或感觉

3. 心识的活动

4. 其他心理状态

在内观禅修中，会持续不断的进行三件事：

1. 现象出现

2. 观照正发生的现象

3. 有所发现、了悟

第七个箴言要求禅修者了知发生的每一个现象，第二与第三项是禅修者应关注的事。对于（包含在上述四类观照目标里的）每一个禅修目标，很重要的是了解上述的三件事。禅修者〔特别〕要关心是其中第二件事，也就是观察或观照在自己身上发生的现象。第七个箴言这么说：

「所有出现的，被观察到的，被了知、『见到』的，都应该彻底了知，并且在小参时报告。」

全球马哈希传承禅修中心资料

在缅甸，马哈希传承的中心，超过六百多家，但由于大部分没有中英文翻译，因此多数不接待外籍人士。比较多华人前往的是仰光马哈希禅修中心总部、班迪达禅修中心的仰光和森林中心（Hse Main Gon），以及恰宓禅修中心的仰光和莫比（Hmawbi）中心，设备相对完善及有英文、华语的翻译。

至于缅甸国外，全球各地均有马哈希传承的禅修中心，马来西亚、印度尼西亚、新加坡、加拿大、英国、美国等地都有分中心，许多都能够提供英文或华语翻译，十分便利。海外华人可以透过下面的联络数据，寻找附近的马哈希传承中心学习。

以下是一些前往缅甸禅修的事项：

i)·申请报名

为了让禅修中心更好地安排住宿等事宜，禅修者应提前联络禅修中心报名申请禅修的位置，由于部分季节可能名额紧张，欲参加者应该提早几个月前筹划，耐心等候审批，如果久久没有回复，可以致电或电邮负责报名的人员查询。有的月份禅修中心若不多外籍人士，则可以随时入住禅修；不过，禅修中心亦可能因应个别情况，不接受申请，敬请留意。

ii）签证

缅甸的「旅游签证」现在一般为一个月（28日），如果希望禅修超过一个月，那么便需要申请禅修签证，批出的日期，最多三个月，并可以在缅甸期间续签；另外亦有70日的商务签证。现在缅甸出入境部门有网络申请的电子签证，费用为50元美金，十分便利，网站可以申请旅游或商务签证。

签证的官方网站：

https://evisa.moip.gov.mm/

禅修者应注意，禅修签证的申请，需要事前取得当地禅修中心的「保证书」（或「邀请函」），方能申办，而且这代表那三个月，都只可以居住在该禅修中心。

iii）气候

酷热的月份：

三月～五月，温度在25至40度摄氏

（这是最暑热难耐的季节，中午可以到43度以上，四月是缅甸新年，禅修中心一般很多人，禅堂和住宿非常拥挤，不宜前往）

雨季：

六月～十月，温度约在23至35度摄氏

清凉的月份：

十一月～二月，温度约在18至28度摄氏

（这是最适合禅修的季节）

iv） 雨安居（vassa）

每年七月中下旬至十月中下旬，是僧众的雨安居，那段期间，禅修中心相对比较多僧众，禅师们也比较少出外，如果希望较长时间跟某位禅师学习，这是比较适合的时期。

v）货币

缅甸市面都是使用缅币（kyat，1美金等于约1200缅币），不过很多地方也会接受使用美金，但是当地人对美金的新旧程度很在意，美金必须要干净平整无折痕、无印记，否则兑换价值大减甚至不收，这一点请必须注意，携带新净的美金。

vi） 交通

机场或其他旅游境点的出租车（的士），很多时候见到外籍人士都会漫天索价的，因此务必了解清楚前往某中心所需的费用。亦可以向禅修中心请求安排出租车到机场（自费），这样一般比较安全。

vii)费用或捐献

禅修中心一般都是免费供大众修行的，如果想供养或捐献，有几种选择可以进行：早餐、午餐、黄昏的果汁、建设、供僧等。一般如果提供饮食较好的中心，早餐一个人大概1~1.2美金，如果是有一百人的道场（连法工、职员等），那么早餐大概100~120美金，视乎食物的质量；午餐一般是早餐的两倍到三倍之内；至于果汁，大概是一人0.2美金。（按2018年初的情况）

缅甸僧人一般是不会接触金钱的，所以请不要给钱或递红包给僧人，应该到办事处，向负责人员表示想供养僧团或某位尊者的「四资具」（衣服、饮食、医药和卧具），他们会把资金安排作购买物资给相关的僧团／尊者，如果是僧服或物资，则可以直接供养僧人，但食品不能在午后供养。

viii)饮食文化

缅甸是南传佛教国家，因此寺院或禅修中心，主要食用三净肉，有的中心能够为禅修者提供素食，然而都会夹杂五辛（葱、蒜、洋葱等）和鸡蛋，严格汉传素食者，或需要自备坚果或营养品补充。一般而言，白饭和粉面是每日的主食，缅甸传统的鱼汤粉是常见的菜色。禅修期间由于持守八戒，中午12点后均不能进食固体食物、咖啡、茶等，有的中心会在下午提供果汁。注意缅甸食物相对油腻，很多会有辣椒、油炸、味酸及嗜甜，高血压及糖尿患者需特别注意，部分中心有提供清淡的食物如粥或玉米，水果如香蕉、苹果等亦多数每餐供给。应尽量避免进食冷品，以免水土不服。

ix）卫生及衣着

缅甸很多季节天气潮湿炎热，一般中心虽然都会具备基本设施，然而有的可能比较简陋、发霉或受潮，因此应注意清洁、带备卫生用品或床具等。缅甸的超级市场都是各式货品齐全的，可以购买后再进入禅修中心。有的禅修中心附有小型诊疗中心，可以治理如感冒等的疾病，及提供简单医药。

禅修中心一般要求学员穿着白色上衣（女众可能需要穿长袖）及缅式的Sarong／longyi（类似长裙）。可以在办公室购买或借用，不过最好提前准备。衣服在雨季（尤其七、八月）一般会比较难晾干的，敬请注意。

x）禅修日程

这是班迪达森林禅修中心的国际禅修营日程，其他道场作息大多类似，有的可能在凌晨4点起床，到晚上9、10点休息，坐禅一般每日六至七座。

 

03:00 起床
03:30-4:00 行禅
04:00-4:45 坐禅
04:45-5:00 早课
05:00-6:00 早餐
06:00-7:00 坐禅
07:00-8:00 行禅
08:00-9:00 坐禅
09:00-10:00 洗澡或者行禅
10:30-11:30 午餐
12:00-13:00 坐禅
13:00-14:00 行禅
14:00-15:00 坐禅或者听开示
15:00-16:00 行禅
16:00-17:00 坐禅
17:00 喝果汁
17:00-18:00 洗澡或行禅
18:00-19:00 坐禅或听开示
19:00-20:00 行禅
20:00-21:00 坐禅
21:00-21:15 晚课及休息

xi）各地道场联络数据：

缅甸

  1. 马哈希禅修中心（仰光总部）

Mahasi Sasana Yeiktha

地址: Buddha Sasana Nuggaha Organisation No 16, Sasana Yeiktha Road, Bahan Yangon, 11201 Myanmar

电话: (+95) 01 541971, 552501.

传真: (+95) 01 289960

网站: http://www.mahasi.org.mm/

电邮: mahasi-ygn@mptmail.net.mm, mahasi.meditationcenter@gmail.com

2. 班迪达（仰光）禅修中心

Panditarama Shwe Taung Gon Sasana Yeiktha

地址: 80-A, Than Lwin Road, Shwe-gon-dine, Bahan 11201, Yangon, Myanmar

电话: +951 535 448, +951 705 525

电邮: com2panditarama@gmail.com

网站: www.panditarama.net

（中文联络人：圣法尼师QQ：1034823075 或电邮：santadhammaa2010@gmail.com）

3. 班迪达（森林）禅修中心

Panditarama Forest Meditation Centre (Hse Main Gon)

地址: Hse Main Gon, Bago Township, Myanmar (Burma)

电话: +95 949 450 787, +95 953 008 85, +95 953 025 00

（可经由仰光中心联络和安排）

4. 恰宓（仰光）禅修中心

Chanmyay Yeiktha Meditation Centre

地址: (55/A), Kabar Aye Pagoda Road, Mayangone, P.O. 11061, Yangon, Myanmar.

电话: +95-1-661479, 652585

手机: +95-9-73012333

电邮: chanmyayinform@gmail.com

5. 沙达玛然希禅修中心（仅缅语／英语）

Saddhammaransi Meditation Centre

地址: 7, Zeyar Khaymar Road, 8th mile, Mayangon Tsp., Yangon

电话: +95-1-661597

6. 恰宓（莫比）森林禅修中心

Chanmyay Yeiktha Meditation Centre

地址: Satipatthana Road, Shansu, Hmawbi, Myanmar

电话: +95-9-783000775

（可经由仰光中心联络和安排）

7. 恰宓绵禅修中心（仰光郊区）

Chanmyay Myaing Meditation Centre

地址: Shwe U Min Street, No.3 Highway, Laydaungkan, Mingaladon Township, Pale PO 11022, Yangon, Myanmar

电话: +95 (0)97 996 83858, +95 (0)1 638 350

电邮（Virañani尼师）: viranani@gmail.com

其他亚洲地区（下列部分中心只能提供英文翻译）

8. 尼泊尔蓝毘尼禅修中心

Panditarama Lumbini International Vipassana Meditation Center

地址: Lumbini Garden, Lumbini, Rupandehi District, Nepal.

电话: +977 71 621084, +977 71 580118

电邮: info@panditarama-lumbini.info

网站: http://www.panditarama-lumbini.info/

9. 尼泊尔国际佛教禅修中心（加德满都）

International Buddhist Meditation Center

地址: G P O Box 8973, NPC 269, New Baneshwor, Kathmandu, Nepal.

电话: +977 1 4784 631, +977 1 478 2707

电邮: ibmcsati@gmail.com

（新加坡及马来西亚道场很多都能提供华语翻译）

10. 新加坡内观禅修中心

Vipassana Meditation Centre (Singapore)

地址: No. 251, Lavender Street, 338789, Singapore.

电话: 64453984

电邮: vmckm@singnet.com.sg

网站: http://vmc128.8m.com/

11. 新加坡恰宓禅修中心

Chanmyay Yeiktha Meditation Centre

地址: No. 03 Verdeview, Choa Chu Kang Estated (688641), Singapore

电话: +656 3673100

电邮: info@chanmyaysin.org

网站: www.chanmyaysin.org

12. 新加坡念处禅修中心

Satipatthana Meditation Centre

地址: 8 Jalan Shaer, Sembawang Springs Estate, Singapore 769355

电话: (65) 67589488

电邮: sati_patthana@yahoo.com.sg

13. 马来西亚佛教禅修中心（槟城）

Malaysian Buddhist Meditation Center (MBMC)

地址: No. 355, Jalan Mesjid Negeri, Penang 11600, Malaysia

电话: +604 2822 534

14. 马来西亚尼乐塔禅修中心（霹雳州爱大华）

Nirodharama Meditation Centre

地址: No. 26265, Jalan Columbia, Manjung, Perak, 32400 Ayer Tawar, Perak, Malaysia

电话：+60 12-738 5386

15. 马来西亚卡玛兰迪禅院（柔佛州峇株巴辖）

Khemanandi Meditation Centre

地址: Bt 6 3/4, Jalan Kluang, Batu Pahat, Johor, Malaysia

网站:http://www.kmnd.org/

电邮: sinianchuchanxiu@163.com

电话：+60 12-727 1389（杨妈妈）

16.马来西亚梳邦再也佛教会（雪兰莪州）

Subang Jaya Buddhist Association

地址: Lot PT12593, SS13, Exit Jalan Kewajipan, 47500 Subang Jaya, Selangor

网站: https://sjba.org

电话: +60 3-5634 8181

17. 印度尼西亚念处禅修中心

地址（一）森林中心：Bakom Center, Dusun Barulimus, Kampung Bakom Rt. 02 Rw. 10, Kelurahan Cikancana, Kecamatan Sukaresmi, Kabupaten Cianjur, Puncak, Jawa Barat, Indonesia

地址（二）雅加达城市中心：Perumahan Citra Garden 1 Extention, Blok AA No. 1, Cengkareng, Jakarta Barat 11840, Indonesia

网站: www.yasati.com/

电邮: yasati_mail@yahoo.com

电话：+62 877 2005 5600（Sayalay Gambhiranani）

18. 泰国恰宓禅修中心

Chanmyay Yeiktha Meditation Centre

地址: 45/1 , MU 4 Tambol Tanonun- Kard, Anpur Muang, Nakhon Pathom, 73000, Thailand.

电话: +66-81-8109632, +66 896875250

手机: +95-9-49226338

电邮: dhammodaya@hotmail.com

19. 泰国曼谷内观禅修中心（大界寺第五區）

Insight Meditation Centre. Wat Mahathat, Section 5

地址: 3/5 Maharat Road, Phraborommaharatchawang Sub-district, Phra Nakhon District, Bangkok, 10200 THAILAND

电话: +66 2 222 6011

20. 泰国清迈班迪达禅修中心

Panditarama Chiang Mai Meditation Centre

地址: No (108/1) Kasat Pattana T. Papai A. Sansai, Chiang Mai 50210 Thailand

电话: +66 9-3131 40201, +66 9-473 64662

21. 韩国班迪达禅修中心

Panditarama Seoul International Vipassana Meditation Centre

地址: Yongcheon-ri 227-2, Okcheon-myeon Yangpyeong-gun, Kyeonggi-do South Korea

电话: 031-774-2840

电邮: manapika@hanmail.net

澳洲

22. 悉尼班迪达禅修中心

Panditarama Sydney Meditation Centre Inc.

地址: 70 Market Street, Smithfield NSW 2164, Australia

电话: +61 02 9729-2343

电邮: pannathami@panditaramasydney.org, pannathami@yahoo.com

23. 墨尔本班迪达禅修中心

Panditarama Melbourne Meditation Centre

地址: No. 51, Hope Street, Springvale, Victoria – 3171, Australia

电话: +61 3 9574 1816

电邮: contact@panditaramamelbourne.org

网站: http://www.panditaramamelbourne.org/

欧洲

24. 英国可念法禅修中心

Saraniya Dhamma Meditation Centre

地址: No. 420, Lower Broughton Road, Salford, Manchester, Lancashire M7 2GD, U.K.

电话: +44 (0)161 281 6242

电邮: admin@saraniya.com

网站: http://www.saraniya.org.uk/

25. 英国内观学会

Association for Insight Meditation（Bhikkhu Pesala）

地址: 34B Cambridge Rd Ilford IG3 8LU U.K.

电邮: pesala@aimwell.org, terryshine@gmail.com

网站: http://www.aimwell.org/

26. 比利时法炬禅修中心

Dhammaramsi Meditation Centre

地址:Rivière, Belgium

网站:http://www.dhammagroupbrussels.be/en/dhammaramsi-center/

电邮: jpdty@hotmail.com

27. 法国释迦牟尼佛教禅修中心

Association Bouddhique Sakyamuni

地址: Sakyamuni Meditation Centre
33, allee Emile Gemton, Montbeon
89340 Saint Agnon, France
电话: (+33) (0) 3 86 96 19 44

28. 意大利樱树野原禅修中心

Pian dei Ciliegi

地址: Loc. Bulla di Montesanto

29028 Ponte dell’Olio (Piacenza), Italy

电邮: info@piandeiciliegi.it
网站: www.piandeiciliegi.it

（部分课程为内观，或收费）

美国／加拿大

29. 美国加州如来禅修中心

Tathagata Meditation Centre

地址: 1215 Lucretia Ave., San Jose, CA, USA.
电话: 408 294 4536, 408 977 0300
电邮: sontusila@aol.com, sontusila@gmail.com
网站: http://www.tathagata.org/index.html

（收取基本食宿费用）

30. 美国夏威夷班迪达禅修中心

Panditarama Meditation Centre, Hawaii

地址: 640 Hakaka Street, Honolulu, HI 96816

电话: (808) 256-8094

31. 美国伊利诺伊恰宓禅修中心

Chanmyay Yeiktha Meditation Centre, Illinois

地址: 9 Harriet Lane, Springfield, Illinois, 62702, USA

电话: +1 (217)7269601

电邮: president@chanmyayusa.org

网站: www.chanmyayusa.org

32. 美国缅甸佛教协会

America Burma Buddhist Association

地址: 619 Bergen Street, Brooklyn, NY 11238

电话: (718) 622-8019

网站: http://www.mahasiusa.org/addresses.html

33. 美国休斯顿禅修中心

Houston Meditation Center (HMC)

电邮: hmc281@sbcglobal.net

网站: http://www.houstonmeditationc.com/?q=zh-hant

34. 加拿大念处禅修学会（可提供中文翻译）

Satipatthana Meditation Society of Canada

地址: Chanmyay Yeiktha, 19640, Silverhope Rd, Hope, BC, V0X 1L2

电邮: info@satipatthana.ca

35. 加拿大曼努马雅上座部佛教会

Manawmaya Theravada Buddhist Society

地址: 13620, 108 Avenue, Surrey, BC V3D 2J6 Canada

电话: +1 604 951 9054

非洲

36. 南非比勒陀利亚恰宓禅修中心

Chanmyay Yeiktha Meditation Centre
地址: No 51 , Kruger Avenue, Lyttleton Manor, Pretoria

No 37 A, Alcade Road Lynnwood Glen, Pretoria, South Africa

电话: 5204015849089

中国大陆

37. 北京

联络人：明慧西亚莉（方兰琴）
手机号：+86 13522355208

微信：fanglanqinchanxiu

38. 江西省

惟诚法师手机：+86 15909472363

无忧法师手机：+86 17379545980

39.福建

联络人：智严尊者

Email：741690337@qq.com

台湾各地区

佛陀原始正法中心（MBSC）总部及分支中心

40. MBSC明善寺（总部）

地址：544南投县国姓乡福龟村长寿巷47-1号
电话：+886 (049)272-1151
电邮：minsh.org@gmail.com

网站：http://mbscnn.org/

41. MBSC台北禅修中心

地址：MBSC台北禅修中心／台北市杭州北路28号12楼 （紧邻华山文创园区）（捷运善导寺站6号出口，向前行至杭州北路左转，约5分钟可抵达。）

电话：+886 (02)2321-2657

电邮：mbsc.tpe@gmail.com

42. MBSC高雄禅修中心

地址：813高雄市左营区文学路187号4楼

电话：+886 (07)346-1942

电邮：mbsc.khh@gmail.com

43. MBSC高雄大树禅修中心

地址：840高雄市大树区井脚路111〜19号

电话：+886 7 652 0551

电邮：mbsc.tsu@gmail.com

44. MBSC台中教育中心

地址：402台中市南区文心南路888号13楼之7（B5栋）

电话：+886 (04)2263-6113

港澳地区

45. 香港慧观禅修会

地址（一）：太子道西一八四号金宝楼1B

地址（二）：大屿山法航精舍（邻近宝林寺）

电话: (852) 6219 1998
电邮: hkims.retreat@gmail.com

网站：https://hkims.org/

46. 澳门佛教正勤禅修中心

地址：澳门大堂区连安围16号富绅大厦一楼

电邮：meditationmacau@outlook.com

微信／Line：ksitiputra

脸书群组：https://www.facebook.com/groups/207491599270415/

禅修者守则

  1. 禅修者除了在办公事处理事务或小参（interview）时，应全程禁语。
  2. 禅修者应遵照禅修日程表，准时到达禅堂，并按照时间表禅修。
  3. 禅修者从早晨起床后直至晚间临睡前，要努力做到每一刻都能够持续不断地保持正念，禅修时恭敬、诚恳、勤奋、耐心地修习。
  4. 禅修者的一切动作行为必须慢速进行。
  5. 在坐禅时间，禅修者不要练习行禅。
  6. 在坐禅时间，禅修者不要阅读、写字，不要睁开眼睛。
  7. 禅修者不要比规定的时间提早离开禅堂。
  8. 有小参时，请禅修者提前5分钟到达小参室，并做好小参的准备。小参后不要回到自己房间，要按照时间表继续禅修。
  9. 在恭听佛法开示的时候，禅修者要坐在自己位置上，不要行走或躺卧，不要弯曲膝盖后将头枕放在上面。
  10. 任何时候都不要采用把腿脚径直朝向佛像的姿势而坐卧，也不要在禅堂里做瑜伽等运动。
  11. 在排队准备去饭堂的时候，要听从禅堂尊者的指示。请让老年人优先站在队前。前往饭堂时，队列依序是男出家众、男众、女出家众、女众。
  12. 在离开自己房间之前，请检查水电设施是否已经全部安全关闭，特别是在停水停电期间，以免造成浪费。
  13. 短期出家者，若早上没有小参，同时没有身体疾病时，请在早餐后列队前去托钵。如果有任何身体不适或其他理由，而不能够托钵，需要向住持禅师或负责禅堂的尊者请假。
  14. 应避免制造声响甚至噪音，影响其他禅修者休息。
  15. 应暂时放下之前曾学的法门，不要比较，并按照中心的指导要求修习，尤其不应在禅堂内，进行诸如念佛、诵经或持咒等修法，以示尊重。
  16. 禅修期间不要照相，应在禅修结束后才拍照。
  17. 注意收摄眼根，避免东张西望，左顾右盼。
  18. 不要在中心进行社交活动，切勿影响其他人的修习。

七清净及十六观智

七清净 十六观智
戒 I. 戒清净 (a)出家众：波罗提木叉戒、根律仪戒、
活命遍净戒、资具依止戒。
(b)在家众：五戒、八戒
或十戒。
定 II. 心清净 (a)奢摩他的近行定、
(b)奢摩他的安止定、
(c)毗婆舍那剎那定。*1
慧 III. 见清净 1.Namarupa-pariccheda-ñana
名色分别智：辨别名及色。
IV. 度疑清净 2.Paccaya-pariggaha-ñana
缘摄受智 (小须陀洹)*2：
辨别名、色的因果关系。
V. 道非道智 3.Sammasana-ñana
触知智(思惟智)*3：见三法印
4a.Udayabbaya-ñana
稚弱生灭智：初见名、
色的生、灭。可能面临十种
毗婆舍那染：光、喜、轻安
、胜解、策励、乐、智
、现起、舍、欲。
VI.行道
智见清净		 4b.Udayabbaya-ñana
强力生灭智：见名、色的生灭。
5. Bhaṇga-ñana
坏灭智：只见灭的现象。
6. Bhaya-ñana
怖畏智。
7. Adinava-ñana
过患智。
8. Nibbida-ñana
厌离智。
9. Muncitukamyata-ñana
欲解脱智。
10. Patisaṇkha-ñana
审察智。
11. Saṇkharupekkha-ñana
行舍智。
12. Anuloma-ñana
随顺智。
13. Gotrabhu-ñana
种姓智：超越凡夫种姓，进入圣者种姓。此智不属
第六清净，也不属第七清净。
「至出起观」，含三种智：
11.行舍智、12.随顺智、13.种姓智。
VII.
智见清净		 14.Magga-ñana
道智：须陀洹道、斯陀含道、阿那含道，及阿罗汉道。
15.Phala-ñana
果智：须陀洹果乃至阿罗汉果。
16.Paccavekkhana-ñana
省察智：省察道、果、
涅盘、已断的烦恼、未断的烦恼。
*1 《清净道论》论及「心清净」时，虽未提到「观剎那定」；
不过，依据其他巴利注、疏，「观剎那定」也属「心清净」。*2 得「缘摄受智」者，名为「小须陀洹」。若临终时未退失此
智，下一世将不会堕入恶趣。*3《阿毗达摩概要精解》只提到「触知智」乃至「随顺智」等十种观智。但
巴利注释书中，「名色分别」、「缘摄受」也被视为观智；广
义而言，包含「种姓智」的话，共有十三种观智。

注释：

  1. 有的译作「雪布」，这里改为依循国际用语「瑞波镇」。 ↑
  2. 有的译作「打端」，这里改为依循国际用语「直通镇」。 ↑
  3. 「明贡大师」亦有译作「明坤」或「明昆」，他与持三藏明昆大师是同名Mingun的，此书中使用「贡」和「昆」区分两人。 ↑
  4. 在U Htay Hlaing所作的《Theelon Sayadaw》一文中，提及敏东王曾找來一位博学的高僧天噶贊大师（Thingaja Sayadaw），尝试考验替隆大师的佛学知识及修证。在天噶贊大师到了替隆大师的寺院后，替隆大师不用查看任何书籍，边在编割木条用作牙刷，很从容地便回答了各個难題。天噶贊大师欲离開寺院回程前，替隆大师问其說：「你是怎样來到這里的？」天噶贊大师回答說：「坐小船。」大師說：「那么，你先坐船回去吧。」就在船差不多抵岸的時候，天噶贊大师见到一个人站在岸上，并发现那人竟是替隆大师，於是內心对大师的证量（神足通）深深地敬信。同一文中，记载了明贡大师认为替隆大师是三果「不还者」（non-returner）的说法，并且显示替隆大師预知自身的死亡。 ↑
  5. 明法比丘旧译的《马哈希大师略传》，在此处误写明贡大师为替隆大师的弟子，实际应是其徒孙。从年岁上的推算，亦可以确定他们不可能是师徒关系。 ↑
  6. 马哈（Maha）是「大」，希（si）是「鼓」，这所寺院是因有大鼓而被如此称呼；Kyaung读音類似jiang，寺院之意。 ↑
  7. Gustaaf Houtman (1999), p.206, Mental Culture in Burmese Crisis Politics: Aung San Suu Kyi and the National League for Democracy, Tokyo University of Foreign Studies, Institute for the Study of Languages and Cultures of Asia and Africa. Retreived:http://www.burmalibrary.org/docs19/Houtman-1999-Mental_Culture_in_Burmese_Crisis_Politics.pdf此外，笔者亦从仰光孙伦禅法的导师处，了解过相关的故事緣起。中译《宣隆大师传》有提及1948年9月吴努拜訪孙伦大师的问答，內文虽然沒有提及邀请大师之事，推算应发生在那期間前后。 ↑
  8. 大师出家前是一名不识字的农夫，42岁才出家，因此並沒有深入研究过经论。 ↑
  9. Mahāsī Sāsana Yeikthā (2017), The Buddha Sāsana Nuggaha Organization. Retrieved from http://www.mahasi.org.mm/ ↑
  10. 在《中部界分別经》（Dhātuvibhaṅgasuttaṃ）中，佛陀提到如实观照风界的六种特相，其中包括「腹內的风」（koṭṭhāsayā vātā）及「腹內肠外风」（kucchisayā vātā），這是观修腹部的经证，其它经典，如《中部》的《象足跡譬喻大经》及《教誡戒罗侯罗大经》也有同样的经文。原文如下：
    比丘！什麼是風界？風界會有自身內的，會有外部的。比丘！什麼是自身內的風界？凡自身內、各自的，是風、與風有關的、執取的，即：上行風、下行風、腹部中的風、腹腔中的風、隨行於四肢中的風、呼吸等，或凡任何其身內、各自的，是風、與風有關的、執取的，比丘！這被稱為自身內的風界。又，凡自身內的風界、外部的風界，都只是風界，它應該以正確之慧被這樣如實看作：『這不是我的，我不是這個，這不是我的真我。』以正確之慧這樣如實看它後，他在風界上厭，他使心在風界上離染。
    （取自庄春江居士之中译版：http://agama.buddhason.org/） ↑
  11. 雷迪大师是缅甸被誉为阿罗汉的高僧，精通经论及有甚深修证。他的弟子莫因尊者，是论典的专家。杰克.康菲尔德著，新雨编译群 译《当代南传佛教大师.第十一章‧莫因西亚多──内观训练》中记载：「因观呼吸而观察身体现象的分解，就像观察手的移动，行者必须检查身体中间部分的身体现象，不必像练习呼吸时注意鼻孔空气的进出，而祇注意身体的中间部分，如此将察觉到身体这部位的起伏移动──吸气时升起而呼气时伏下。对呼气与吸气的物理现象均能注意观察，将了解无常是我们可以体会的。」取自http://www.buddhason.org/book/export/html/154 ↑
  12. 据笔者了解：从前缅甸人学习佛典，一般都碍于不谙巴利文而难以进行，因此古时研究佛典都是僧人的专业。只是到了第六次结集之后，马哈希大师开始对译这几部重要的书籍，其他高僧们亦在差不多时期，开展了译经的工作，才使得巴利三藏，相继在几十年内大部分被译成缅文，不然缅甸大多数人至今还不能研读佛法经论。 ↑
  13. Jack Kornfield (2010), Enlightenments, Inquiring Mind. Retrieved from http://www.inquiringmind.com/Articles/Enlightenments.html ↑
  14. 马哈希大师传（缅文影片）
    https://youtu.be/rIUndHjVIvE ↑
  15. 有的版本作1952年，这里依据马哈希禅修中心总部官司方网页而写。 ↑
  16. 「阿毗旺萨」（abhivaṃsa）：这需要通过两个不同的僧伽委员会所设立的「法阿阇黎」考试，并在特定年龄前考获方能取得的教理上的头衔。据笔者了解，这分别为仰光「策底央噶那」（Cetiyangana）及曼德勒「萨迦斯哈」（Sakyasiha）两个法阿阇黎考试。 ↑
  17. 读者可以自行观看班迪达大师的开示视频，一睹大师的安稳与寂然：
    https://youtu.be/FyM51tWt8XI ↑
  18. 明法比丘旧译的《马哈希大师略传》在此处误写为「心脏病」，事实应是急性脑中风引致脑内出血，昏倒然后逝世。 ↑
  19. Maung为缅文对年轻男性的尊称，此处略去译音。 ↑
  20. 止禅的目标，在于培养专注、寂静的状态，最终达至各种「禅定」（近行定、四禅八定等），并不会透视和认识对象的特质，內观则不然，需要透视现象的「无常、苦、无我」特质，因而产生「智慧」。 ↑
  21. 「十遍处」（kasiṇa），又称「十一切处」，是长时间以观想、专注某单一对象的方式，以培养「禅定」的修法，常见的修法是「白遍处」，即以白色圆盘为构想对象并专注于其中。《清净道论》所载的十种修法分別为：地、水、火、风、青、黄、赤、白、光明及限定虛空。 ↑
  22. 「十不净」：膨胀相、青淤相、脓烂相、断坏相、食残相、散乱相、砍斬离散相、血塗相、蟲聚相、骇骨相。 ↑
  23. 「十随念」：佛随念、法随念、僧随念、戒随念、施随念、天随念、死随念、身至念、念呼吸、 寂止随念。 ↑
  24. 「三十二种身分」：头发、体毛、指甲、牙齿、皮肤。肌肉、筋腱、骨、骨髓、肾脏。心脏、肝脏、肋膜、脾脏、肺脏。肠、肠间膜、胃中物、粪便、脑。胆汁、痰、脓、血、汗、脂肪。眼泪、膏、唾沫、鼻涕、关节滑液、尿。 ↑
  25. 业处（kammaṭṭhana）：意为「工作之处」，即禅修的方法。 ↑
  26. 「蕴」亦有翻译作「阴」，即「覆荫」的意思，佛经中常见的「五阴」，意思即是「五蕴」。 ↑
  27. 「实相」：真实的相貌、现象的本质的意思。 ↑
  28. 「识」、「想」和「慧」的区別。《弥兰陀王问经‧第三品》提及「vijānanalakkhaṇaṃ viññāṇan」，意思是「识以了別为特相」。同经，「想蕴」的特相被定义为「知觉」（saññā），意思雷同。然而，按照《清淨道论‧说蕴品》，它们与「慧」虽然同为认知，但有如下的区別：「想──只能想知所缘「是青是黄」，不可能通达「是无常是苦是无我」的特相；识──既知所缘「是青是黄」，亦得通达特相，但不可能努力获得道的现前；慧──则既知前述的（青黄等）所缘，亦得通达特相，并能努力获得道的现前。」另外，「想」亦有在对象作记号（心上的相），即记认对象的相貌。 ↑
  29. 读者需注意，在佛教的论典中，「行蕴」涵盖50种「心所」或心理活动，这里只列举了一种。 ↑
  30. 巴利文：「netaṃ mama, nesohamasmi, na meso attā’ti」。「这不是我的」（netaṃ mama），美国菩提比丘英译为this is not mine；「我不是这个」（nesohamasmi），菩提比丘英译为this I am not；「这不是我的真我」（na meso attā），菩提比丘英译为this is not my self 。与它们对应的是「这是我的」（etaṃ mama）、「我是这个」（esohamasmi）、「我的真我」（attā me），按注释书《显扬真义》／《破斥犹豫》，它们分別是「渴爱之执」（taṇhāgāho/taṇhāggāho, SN.12.61/MN.22）、「慢之执」（mānagāho, MN.22）及「（邪）见之执」（diṭṭhigāho, MN.22）。因此，以正慧观察，则可以去除「渴爱」、「慢」及「邪見」。 ↑
  31. 「有『[这是]解脱』之智」（vimuttamiti ñāṇaṃ hoti），菩提比丘英译为「出现『这是已被释放』的理解（智）」（there comes the knowledge:”It’s liberated”）。按：《破斥犹豫》以「省察智」（paccavekkhaṇañāṇaṃ, MN.4）解说。(ii)「解脱智见」（vimuttiñāṇadassana），菩提比丘英译为「释放的理解与眼光」（the knowledge and vision of liberation, AN.10.1）。按：《显扬真义》以「省察智」（paccavekkhaṇañāṇaṃ, SN.46.3）解说。
    （附注取自庄春江居士工作站：http://agama.buddhason.org/SN/SN0530.htm） ↑
  32. 《相应部22相应15经》。 ↑
  33. 《相应部22相应122经》，又称《持戒者经》。 ↑
  34. 《相应部22相应123经》。 ↑
  35. 预流，又称「入流」、须陀洹（sotāpanna）或初果圣者；佛教圣人的最初阶位。 ↑
  36. 阿罗汉（Arahant），上座部佛教圣人的第四（及最高）阶位，已断尽一切烦恼的人。 ↑
  37. 一来，又称「斯陀含」（sakadāgāmi）或二果圣者。 ↑
  38. 不还，又称「阿那含」（anāgāmi）或三果圣者。 ↑
  39. 补入马哈希大师所讲解的原经文。 ↑
  40. （一）有关断尽烦恼的阿罗汉，如何可以有不宁静，请参阅《相应部17相应30经／比丘经》（Bhikkhusuttaṃ）：「比丘們，我说：利养、恭敬、名声甚至能妨害一位漏尽阿罗汉比丘。」世尊说了这番话后，阿难尊者对他说：「大德，利养、恭敬、名声怎样妨害一位漏尽阿罗汉比丘呢？」「阿难，我不是说利养、恭敬、名声能妨害他不动摇的心解脱。阿难，我说，当他不放逸、勤奋、专心一意的时候，利养、恭敬、名声能妨害他当下安住在乐之中。」（二）现法乐注──「在此生中的乐住处」(diṭṭhadhammasukhavihārā)，菩提比丘英译为「快乐住处」（pleasant dwellings）。按：《显扬真义》说，这是住于果等至（达到果位）之乐（phalasamāpattisukhavihārā），长老说，这通常指「禅定」（jhānas）。从上述的意思，可以知道世俗事情能妨碍阿罗汉享受「禅悦」之乐，让他感到不宁静和不舒服。 ↑
  41. 标记（note或label）：意思是观照对象时，在内心默念「看」、「听」等词，以便更专一和准确地观察对象，在注释书，这被称为「彼生概念」（tajjā paññatti）。班迪达尊者在《佛陀的勇士们》解说「标记」时说：「在修习之初，你必须使用所缘的名称，以便获得精确的觉察力。当练习成熟时，便不需要使用所缘的名称。关于这一点，《清净道论大疏钞》（Visuddhimagga Māhaṭīkā）曾有如下的问答说明：Nanu ca tajjāpaññattivasena sabhāvadhammo gayhatīti? saccaṃgayhati pubbabhāge, bhāvanāya pana vaḍḍha- mānāya paññattiṃ samatikkamitvā sabhāveyeva cittaṃ tiṭṭhati. (Vism-mhṭ I 266)难道不需藉由「彼生概念」来把握自性法吗？的确！在前阶段〔禅修者〕需藉由「彼生概念」来把握自性法。然而，当修行进步时，心会超越概念，而只安住在自性法上。」 ↑
  42. 《清净道论》「风大」的特相、作用、现起的巴利原文：vāyodhātu vitthambhana lakkhaṇā, samudīraṇarasā, abhinīhārapaccupaṭṭhānāti。中译《阿毗达摩概要精解》提及：风界的特相是支持；作用是导致其他色法移动；现起是带动（俱生色法从一处）至另一处；近因是其他三大元素。 ↑
  43. 英译这里作「substance of material particles」（物质粒子群的元素）及「incessantly coming up processes」（不断生起的过程）；这两句话，一般人很容易解读为「色聚」及「心路过程」，然而，经询问杜察如禅师（Sayalay Daw Carudassini）及赖明居士（U Hla Myint），这里并非指这些。而是针对过去一些缅甸尊者，提出以「微细粒子」及类似「电视噪声雪花般的现象」概念来禅修。 ↑
  44. 表色（viññattirūpa）有两种──「身表」和「语表」，它是由心念带动身体和语言产生的色法。这里所指的是「身表色」。身表（kāya-viññatti）是心生风界的特别作用，使到身体移动以表达自己的意念。作用是表达意念；现起是身体动作之因；近因是心生风界。 ↑
  45. 马哈希大师《内观禅修手册》对这段巴利文注释逐字说明（中译）如下：Esa = 一位在标记及觉知行走时「行走」的禅修者；Pajānāti = 清晰地知道；Gacchāmiti cittaṃ = 想要行走的心；Uppajjati = 生起；Tam = 此心；Vāyaṃ janeti = 引致支持及移动发生；Vāyo = 支持及移动的活动；viññattiṃ janeti = 导致表色（欲要移动或行走所产生的身体移动）；Cittakiriyavāyodhātu vipphārena = 因心而导致的移动的推动力而遍及；sakalakāyassa = 全身的、或所有称为「身」的色法；purato abhinīhāro = 逐渐移动至所欲的方向；gamananti = 称为「行走」；Vuccati = 它被如此称为，或应被如此称为。 ↑
  46. 《阿毗达摩概要精解》：苦受（dukkhā vedanā）的特相是体验不可喜的触所缘；作用是減弱相应法；现起是身体遭受痛苦；近因也是身根。 ↑
  47. 读者应注意，这里「心」（mind，巴利文citta）、「识」（consciousness，巴利文viññāṇa）和「意」（mentality，巴利文mana/mano）是通用的，意思都是指心的认知。按菩提比丘的说法：它们所不同的是，「识」多用在说明「眼识」等六识；「意」多数是指「身口意」三行，以及认识「法」的意根；「心」则是「经验的中心」，像「想、意志、情感」，是心需要被了解、训练与解脱。 ↑
  48. 《阿毗达摩概要精解》有关心的特相：识知目标（所缘）；作用：作为诸心所的前导者（pubbaṅgama），因为它领导诸心所，也时常由它们陪伴；现起：呈现于禅修者的体验里为一个相续不断的过程（sandhāna）；近因：名色（nāmarūpa，精神与物质），因为心不能毫不依靠心所与色法而单独生起。 ↑
  49. 温宗堃中译《清净智论》中附注：「现量智」，巴利文是“paccakkhañāṇa”，由“paccakkha”(现量的)与“ñāṇa”（智）组成。“paccakkha”由“paṭi”（对着）和“akkha”（眼）构成，意思是「在眼前的」、「现见的」。「现量智」是透过亲身体验而获知的智，与「比量智」（anumānañāṇa）——依推论而得的智，成为对比。 ↑
  50. 引文（中文及巴利文）依温宗堃中译《清净智论》的原文。 ↑
  51. 在这里，大师提及「（观过去、未来）无法让你了解实性及清除你的烦恼」是值得注意的，过去的现象已灭（不存在），不存在的东西的再次生起，不论是以神通或回忆等，本质上都是「虚妄的」，因此并非「实性」。正如一个人曾经在过去「杀人」，他无论怎样以神通或回忆，返回那杀人的场景，都是无法改变过去那一刻所作的杀业，因为那只是假象，不是真实的过去，如果有「真实的过去」，那必然表示它能够被改变。因此，观过去并不能净化已发生的恶业。那个人所观见的所谓过去，实质只是一种「仿制出来的现象」，如同电视上回放的新闻影像不是真实的人事物一样。行者应进一步了解，即使这些过去影像被观化为粒子或破碎的身心现象等，其本质仍旧是虚妄的，都是本来不存在的现象，是虚妄的「概念」，这些概念只会导致禅修者，产生过去有我（或有某现象）仍然存在的错误见解。观未来的情况性质相似。 ↑
  52. 这里，有的解说会加入了「取集心路过程」（samūhaggahaṇa-vīthi），意思即是将前一个心路过程所收集的片段，集成整体，这个取集过程，仍然是真实法。有关这一段落的次序，可以参考已故Dr. Rewata Dhamma大师的英文著作《Process of Consciousness and Matter》有关tadanuvattika-manodvāra-vīthi的段落。 ↑
  53. 在这里，Dr. Rewata Dhamma大师表示，在「取过去」到「集起」的过程中，随起的意门过程会反复缘取已逝去的眼门过程的目标，就像知道某个人之前，第一眼看到头的某个部分，并不足以让他认识那是谁，随起的意门过程只会取到部分视讯（色尘）；因此眼门过程和随起的意门过程，会继续扫描对象身体的不同部位，并组成一个「整体视觉目标」（whole visible object）。到组成这个「整体视觉目标」为止，这些过程仍然处于真实法，而非概念，原因是这视觉目标存有「色法的性质」（material quality，这里即是指「色尘」），那是取眼门过程的色法目标为目标；而随后的「取形」及「取名」过程则不是，它们是以形象（视讯的意义）和名称概念为目标。 ↑
  54. 《上座部佛教百科》：有分（bhavaṅga）：巴利文bhavaṅga的意思是「生命」（bhava，有）的「成分」或「因素」（aṅga），即是生存不可或缺的条件。心的有分作用是：保持在一世当中，从投生至死亡之间的生命流不会中断。在投生那一刻执行的作用名为结生，因为它把新一生与前世连接起來。结生心：执行这作用的结生心（paṭisandhicitta）在每一世里都只出现一次，即在投生的那一刹那。 ↑
  55. 若前面再加上「过去有分」、「有分波动」及「有分断」三个心识剎那，则成十七剎那，这是就「极大」的所缘而论，若对象小或微细，心识剎那会相应减少。 ↑
  56. 读者可参考《摄阿毗达摩义论》第四章眼门心路过程的相关段落。 ↑
  57. 　在《无碍解道‧大品第一智论‧第六观生灭智》清楚说明了生灭智，为观察当下（现在）诸法的生灭：Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ. Jātā vedanā…pe… jātā saññā… jātā saṅkhārā… jātaṃ viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ.「观现在诸法之变坏慧是观生灭智」者如何？现在之色已生，［云：］其成相是生、坏相是灭乃是观智。［现在之］受已生［……乃至……现在之］想已生［……乃至……现在之］诸行已生［……乃至……现在之］识已生……［乃至……现在之］眼已生……乃至……现在之有已生，［云：］其成相是生、坏相是灭乃是观智。 ↑
  58. 庄春江居士对这句巴利文作了附注：「见以见为量（SA.312）」，南传作「在所见中将只有所见这么多」（diṭṭhe diṭṭhamattaṃ bhavissati），菩提比丘英译为「在所见中将只有所见」（in the seen there will be merely the seen）。按：这句话一般简为「看只是看」，而「只有……这么多」（mattaṃ，另译为「量、小量的、程度的」），应该就是「见以见为量」中的「为量」，《显扬真义》说，在色处中以眼识而在所见中将只有所见这么多，因为眼识在色上只看见色這么多，沒有常等自性（na niccādisabhāvaṃ），……又或，在所见中之看见（diṭṭhe diṭṭhaṃ）；在色上色的认知（rūpe rūpavijānananti）名为眼识，……我的心将只有眼识这么多（cakkhuviññāṇamattameva me cittaṃ bhavissatīti），这是说，当色进入感官范围时（āpāthagatarūpe ），眼识不被染、不愤怒、不变愚痴……。另外，这段的巴利文所用的四个常见字：「diṭṭha, suta, muta, viññā」，古代一般译为「见、闻、觉、知」，代表六根的感官，其中「觉」统合了「鼻、舌、身」三门。因此，这段文表示全部六根门的如实观。 ↑
  59. 这两处的引文中，「相」（lakkhaṇa）和「想」（saññā）在这里意义相通。 ↑
  60. 《法句经》三七四偈：”Yato yato sammasati, khandhānaṃ udayabbayaṃ; Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata ’’ nti. 「若人常正念：诸蕴之生灭，获得喜与乐，知彼得不死。」 ↑
  61. 《法句经》三七三偈 ‘‘ Suññāgāraṃ paviṭṭhassa, santacittassa tādino; Amānusī rati hoti, sammā dhammaṃ vipassato ’’ ti. 「比丘入屏虚，彼之心寂静，审观于正法，得受超人乐。」 ↑
  62. 《中部》（MN147）及《相应部》（SN35.32）有关厌离「六根门」的经文： “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. 「比丘们！当这么看时，已受教导的圣弟子在眼上厌，在色上厌，在眼识上厌，在眼触上厌，在凡以这眼触为缘生起的或乐、或苦、或不苦不乐受上也都厌。」 ↑
  63. 《阿毗达摩概要精解》寻心所的相关特质：寻的特相是把心投向或导向目标；作用是全面地撞击目标；现起是把心导向目标；近因是它的目标。 ↑
  64. 四神足亦译作「欲、进、念、慧」。 ↑
  65. 这里的引述与英译本有少许出入，原文的英译若直译如下：「比丘，他从前经验过的佛法的片断流入他的快乐中。忆念的生起迟缓，但他那时很快证得道、果、涅盘。」由于这与原经文内容有些许出入，这里选择从原经文摘录对应的经文。 ↑
  66. 又译「朵．莎露达西尼禅师」。 ↑
  67. 圣法尼师的缅中翻译，比较英译本的内容，更为完整而仔细，这是参考了英译本，作了句式、词汇等修订和润饰，并加入小标题，方便查阅和了解特定观法的段落。 ↑

这是缅甸拍摄的介绍马哈希尊者的视频，虽然解说是缅文，但我们仍然能通过视频看到大师的音容笑貌，一睹大师的风采。

班迪达大师圆寂前后

陈永威 撰

入院到圆寂

2016年4月16日上午约9时许，手机的群组传来了一个预期中的讯息，那就是尊敬的大师父，在缅甸国内及国际佛教界德高望重的班迪达大师（Sayadaw U Pandita），在泰国时间早上8:05，于曼谷一间医院安祥圆寂，终年94岁[1]。

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2016年4月16日上午9:09，在班迪达佛法群组内收到大师父圆寂的讯息

今年3月中的时候，我们澳门中心的葡萄牙籍师兄文礼士先生（Gonçalo Menezes，于九十年代起已经跟大师父学禅修），前往新加坡打算参加大师父一年一度在当地举行的十日禅修营，过往大师父每年三月中旬左右，都会到那儿做身体检查，顺道主持禅修营。但在3月14日那天，我收到文礼士先生的短讯，表示大师父因为身体不适，主要是气管问题，今年不能到新加坡主持禅修营。起初，我们也并没有太过在意，因为记得2014年在缅甸雨安居期间去禅修的时候，大师父也曾经病了好一段时间，同样也是哮喘和气管方面的问题，据说这是他从小就有的病，那时候我和法友们在仰光中心禅修几个星期，他在最后一个礼拜就好了，那次临走之前还亲自教我和一位法友禅修方法，我们都在想，他身体这么健康，应该可以活上百岁呢。

到了3月24日，当戒女杜察如（Sayalay Daw Carudassini）来澳门主持禅修营时，我询问了她关于大师父的病情，那时候他已经进了仰光的医院，据说是由总统及昂山素姬安排，情况是蛮好的，她去见大师父的时候还谈了一阵子，大师父问她为甚么一大早6点就到了医院看他，关心她会不会辛苦。那天的早上，大师父还在病房里面，为几位比丘开示，而且是连续几个小时，因此大家都认为当时他的身体情况并没有很差，应该很快就会好起来的样子。

不过，到了4月初，情况似乎急转直下。缅甸的法友杜丹敏（Daw Than Myint）[2]忆述，她与妹妹大概在7号的早上，到仰光人民医院的深切治疗部（加护病房）探望大师父，当时医护人员已经表示，她们最好不要留太久，以免影响他的病情，但仍然允许她们进去看他。在简单问候了几句以后，杜丹敏尝试恳请大师父继续住世，照顾弟子们，当时大师父表示：「就算我继续生存下去，也已经没有甚么东西可以做。」[3]然后气色一沉，就不再说下去了。那时候大家便知道，大师父可能不久于人世。各地的弟子和分中心的学员们，也在此后向他散发慈心祝福，希望他继续住世。

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4月7日，在仰光人民医院的病床上，大师父亲手以缅文写下了这首巴利佛经偈颂，也是他的最后遗言：

“Anantādīnavo kāyo, visarukkhasamūpamo;
āvāso sabbarogānaṃ, puñjo dukkhassa kevalo”

这是出自经藏之中，《小部‧长老譬喻‧迦旃延那品》（Khuddakanikāye, Therāpadāna, Kaccāyanavagga）的偈颂，意思是：

身有无量过患

身以毒树为喻

一切病的住处

一切苦的渊薮

台湾曾国兴居士中译

可见，就算在这种危急的病情中，大师父还是一贯地观照当前的境况，看到一切身心现象，就是一堆苦，深可厌离，这的确是我们修行佛法的表率。一般修行人在普通小病如感冒等，就已经忘失正念，无力观照；但真正的大修行人，就算大病或有许多身体的苦，仍然能够时刻正念分明，心不动摇，以智慧看破一切。有住院经验的人，都知道在病床上插满各类喉管，是多么痛苦的感觉，但对于大师父而言，这一切都不能动摇他的正念。

其后，因为气喘的问题越来越严重，导致肺部出现其他并发症状（肺积水），弟子们都在讨论应该如何治疗大师父，有的认为应该紧急送往新加坡治疗，有的主张送去泰国。考虑到曼谷的航程较短，只需约一小时，他们最终在4月10日下午黄昏时间，利用医疗专机，紧急把大师父送到曼谷康民国际医院（Bumrungraj International Hospital），那是一所东南亚著名的私家医院，到达不久后大师父便送入深切治疗病房。4月12日，群内传来大师父身体好转的讯息，可以从深切治疗病房转到普通病房。

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4月12日，情况转稳定，准备送往普通病房

不过情况只维持了半天，到了13日的早上，气喘发作（dyspnoeic）及脉冲式血氧浓度﹙Saturation of Peripheral Oxygen, SpO2﹚下降，表示身体的氧气供应不足。大师父再次被送往深切治疗，需要使用氧压呼吸辅助器（CPAP），情况后来好转并改用一般的氧气管。由于口腔溃疡，他进食有些困难，医生为他输送营养液。虽然身体受着这些苦，大师父的神情一直并没有难受的表现。

在医院的期间，有些值得一提的逸事，有的侍者给大师父一张卫生纸使用，他说一次使用一整张是很奢侈浪费的，要求侍者把它分开四张，然后才拿一张使用。当弟子帮他剃除须发时，纵然他病况很重，他仍然想自己亲自剃，不希望劳烦别人。这些就是大师父在生活上节俭和认真的做事态度。

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4月13日大师父的身体状况数据

4月14日，大师父的医护团队向英伦禅师（Sayadaw U Paññasami）解释了当时的状况，禅师同意作进一步的检查，如正电子扫描（PET Scan）以了解怎样作进一步的可能治疗。同日，左右肺部都抽出了数百毫升的液体，舒缓了大师父的身体不适。主要的数据都显示情况变得稳定下来。

4月15日，早上约7时。大师父出现呼吸困难，血压骤降。需要插入气管，后来医生确定为急性呼吸窘迫症候群（Acute respiratory distress syndrome, ARDS）。到了晚上，血压仍维持在93/59的低水平。各地的弟子们及分中心数以百计的学员们，连日来也不分昼夜向他散播慈心的祝福，希望情况好转。

最后，因为肺部相关的并发症，大师父最终也于泰国时间早上8:05与世长辞。他临终的相貌十分安祥宁静，恍如睡着一般。在佛经中常常提到佛的名号之一「善逝」，意思是「好去」，圣者已经超越生死，到达涅槃彼岸；以此来形容大师父的离世十分贴切。

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班迪达大师遗容
（摄于2016年4月16日上午8时许，曼谷）

生平回顾

01

班迪达大师年轻时的样子

回顾大师父的一生，他在家中排行第九，从12岁便出家成为沙弥，20岁成为比丘，28岁通过法阿闍黎考试，31岁考上阿毗旺萨（佛学博士）头衔，当上佛法经论的导师。1950年，29岁接触马哈希禅法，1955年成为马哈希禅修中心的执事，后来当上了禅师，同时参与了南传佛教第六次佛经结集的组织和编辑工作。1982年马哈希大师圆寂后，因为接任的新主持不久亦圆寂，他便当上了住持，足足有八年之久。一直到1990左右，才成立班迪达禅修中心。

大师父在国际佛教界闻名遐迩，始于1984年，他受邀到美国马萨诸塞州的内观禅修会（Insight Meditation Society, IMS）指导禅修，后来那次禅修营的开示被辑录成为著名的《就在今生》（In This Very Life），这本书在海内外影响甚大，当年昂山素姬在软禁期间，也是主要靠此书来学习禅修理论的。大师父当年，就算在军政府的忌讳下，仍然不畏强权，接受来自昂山素姬的供养；所以近年她被释放后，都经常会前往班迪达禅修中心拜访和供养大师父，并接受他的教诲。

此后，大师父陆续到海外如美国的夏威夷、华盛顿、旧金山等地弘法；在亚洲马来西亚、尼泊尔、斯里兰卡、印度、新加坡、中国大陆、台湾等地，功德巍巍，影响深远。在多次的海外弘法后，分中心亦随之建立，可谓桃李满门，培养了许多高足。现在让我们一同怀缅大师父的弘法足迹及成就。

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上两张均摄于美国马萨诸塞州的内观禅修会（IMS），1984年

下图前排左右，为年轻时的美国禅修老师
雪伦‧萨兹伯格（Sharon Salzberg）及约瑟夫‧葛斯汀（Joseph Goldstein）

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80年代摄于马来西亚，左为着名的舍弃我禅师（Bhante U Sujiva）

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年轻时代的弘法照片，右为年轻时的恰宓禅师

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这是大师父十分珍惜的照片，左为雪乌敏禅师（Shwe Oo Min Sayadaw），是他视为大哥哥一般的师兄，在缅甸被誉为阿罗汉的修行者

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与马哈希大师在印度新德里弘法（五十年代）

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与马哈希大师（中）在斯里兰卡科伦坡弘法（五十年代），后来大师父（右一）受马哈希大师委派在斯里兰卡逗留数年弘法

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80年代在美国旧金山，大师父与已故戒喜禅师（Sayadaw U Silananda）及智满尊者（Bhikshu Jnanapurnik Mahasthavir）

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80年代在美国华盛顿的越南寺院弘法，主持为越南籍禅师寂帕潘奴（Bhante Khippapanno）

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摄于美国夏威夷

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缅甸著名的悉达古大师（Sitagu Sayadaw）拜见大师父

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泰国森林派传承著名的阿姜苏美多（Ajahn Sumedho）拜见大师父

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80年代于马来西亚槟城的佛教禅修中心（MBMC）

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摄于韩国海印寺，左二为已故马哈希禅修中心住持戒谛腊禅师（Sayadaw U Jatila）

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韩国弘法照片

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缅甸全国民主联盟主席昂山素姬不定期前往仰光中心供养大师父

这里节录部份昂山素姬过去在新闻访问中提到的大师父：

在1996年9月《泰国邮报》的访问中，昂山素姬说：「1989年，在我（第一次）被软禁不久之前，我有幸能在班迪达大师座下听法，他是在众多伟大精神导师的至上传承中，一位独特的导师，他的法语永远帮助人提升其生命。班迪达大师，这位尊贵的导师常常说到正语的重要性。不仅是要说出事实，一个人的语言应该使人们和谐共处，应该要友善和宜人，而且应当有益于人。人们应该遵从佛陀的示范，他只说让人信任和有益的话，纵使有些时候，这些话语不一定讨好听的人。

这位尊贵的导师，还劝导我修习正念，在五根当中（即信心、精进力、定、智慧和正念），只有正念是永远不会过多的。没有足够智慧的过度信心，导致盲信。没有足够精进力的过度智慧，导致邪慧（奸诈）。太多的精进带着弱的定，导致放逸。但就正念而言，它是永不过度，而总是不够的。班迪达大师极力尝试让我对这个佛教观念留下深刻的印象，它的真实作用和价值，在我被软禁的日子里变得很明显。犹如我很多的佛教同修一般，我决定在我被禁闭的期间，好好禅修。当中的过程并不容易。我没有一位老师，而我最初的尝试是挫败多于其他。有些日子，当我发现我无法按照禅修的方法，驾驭我的心，我感到相当气愤，我觉得这样对自己是坏处对于好处。我想我可能要放弃，但因为这位德高望重的佛教导师的劝告，他说无论一个人想要禅修与否，一个人都应该为了自己好而去禅修。

因此我咬紧牙关而继续，很多时候颇为闷闷不乐。之后我的丈夫给我班迪达大师的书《就在今生》，佛陀所教导的解脱之法。透过细心学习这本书，我学会了怎样跨越禅修的困难，以及了悟其利益。我学会了怎样禅修，一次又一次的来提升每天日常生活的正念。我还记得大师讲关于正念的重要，很是感激和欣喜。」[4]

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在尼泊尔弘法足迹

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在班迪达禅修中心受训，现在已经学业有成的尼泊尔比丘和八戒女们[5]

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每年数以百计的小孩在班迪达禅修中心短期出家当小沙弥和戒女

（两图均为2013年）

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2013年4月及5月于台湾正醒禅苑弘法

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2013年11月于中国江西宝峰寺弘法

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2015年最后一次到台湾弘法

美国内观禅修会的创始人之一，约瑟夫‧葛斯汀（Joseph Goldstein）缅怀大师父的去世时说：「我们这里很多人，听到班迪达大师的去世均感到惋惜。他对我们的人生中有很大的影响，催促我们要获得最高的抱负（今生解脱）。他对佛法的巨大贡献是无法计算的。他的离世犹如一个时代的逝去般。」

另一位创始人雪伦‧萨兹伯格（Sharon Salzberg）亦说道：「我们1984年邀请了班迪达大师到内观禅修会，主持一次三个月的禅修营。约瑟夫和我之前从没有见过他，但在那一次禅修营我们接受了他的指导。班迪达大师是相当严格和有要求。他绝对带动了我付出一切所能及毫无保留，他使我的禅修再次燃烧起来。我对他在那次禅修营所说的话，曾经讲过很多很多故事。有时候我会想到『1984年已经过去很久呢！』但那些经验还是那么的重要！及后那一年，1985年，我到了缅甸，也是三个月，跟班迪达大师密集地修习慈心禅。再一次地我的修行转化了，此后我的教学确立了一个全新的方向。我甚至不能用语言来表达他对我有多么的重要呢。」[6]

在当上禅修导师的六十多年里，大师父在海内外教导了数以万计的学员，从学识渊博的出家僧众，到政要、学者，乃至一般家庭主妇和小孩都是他的教学对象，而且他十分重视教导外国人及儿童，他在开示中常说，佛法如果不向小孩子展开教育，佛法会很快衰败，在小孩子的心中，确立了佛法的标志，那将会使他们一生受用，如同在陶器上印下标志，就算他日那个陶器坏掉，那个标志永远不会磨灭。纵然到了90多岁的高龄，大师父在身体许可的情况下，对于海外的禅修者都特别照顾有加及指导，亲自教导远地而来的禅修者，寄望他们能够将佛陀的正法散播到海外。为了传扬佛法，大师父可谓付出生命中的一切。在2016年2月，他圆寂前两个月，他还为远道从美国而来的艾伦‧克莱曼（Alan Clement）用一个星期的时间，拍摄了数个小时的访问，对缅甸的广大民众作最后的进言。

04

缅甸班迪达森林禅修中心，大师父的住所

09

人去楼空音容在，枯骨留金法血浓，
立言功德俱圆满，无憾往生趣涅槃，
佛陀儿女当自强，法随法行持正念，
莫负先师与佛陀，但教圣法常如新。

～香港梅斯清居士悼念

大师父的一生持戒精严，生活简朴，在他的房间，不会看到奢华的摆设，所用的椅子和睡的床，都是平常不已，跟一般禅修者的完全一样。记得2015年10月最后一次见他，我同行的一位出家尊者，获得他特别的叮咛，说出家人绝不可以接触金钱，这是佛陀的戒律，仅记遵守。他对于生活细节的戒律，都特别的关注，澳门一位老居士曾经邀请他到当地弘法，大师父说，如果到了那边，住的地方安排在那儿？老居士说，会住在饭店。大师父说，这样的话我不能去，佛陀的戒律说如果同一栋楼房有女众，比丘都不能够住，因此最终没有成行。他对于戒律的要求可见一斑。对于大师父一生的点滴，详细请参阅温宗堃居士翻译的《一生的旅程》，记载了他从出生至75岁之间的生平事迹和教导。

纪念活动和荼毘典礼

2016年4月17日早上，在班迪达大师圆寂后的一日，遗体以空运方式送返仰光。

06

05

班迪达森林禅修中心的大长老柏林禅师（Beelin Sayadaw）已经与其他人在机场守候。长老神情肃穆，大家都对于大师父的死讯都始料不及。

10

大批僧众和信徒们已经在等候灵车的到来。

12b

僧人们合力将灵柩抬出，运到女众禅堂开放大众瞻仰。

08

大众有秩序地瞻仰大师父的遗体。

09

07

瞻仰遗体的人络绎不绝。

26

缅甸的电视媒体亦前来访问拍摄。

到了4月18日晚上，仰光班迪达禅修中心请来了缅甸国内德高望重的长老前来开示，18日晚由持三藏大师尤‧萨亚多（Yaw Sayadaw Sirinandabhivamsa）[7]开示，提醒大众修行绝不可以放逸，无常随时可以到来。

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持三藏大师尤‧萨亚多德相

在4月19日晚上，则是由另一位国际级佛教大师，仰光国际上座部佛教传教大学的创办人──难陀玛腊尊者（Sayadaw U Nandamalabhivamsa）主持开示。

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难陀玛腊尊者德相

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大批信众知道大师来开示，因此禅堂亦不能容下所有人，挤满了禅堂外的走道，一直到禅修中心的大门。难陀玛腊尊者到国外不同地方宏法，足迹遍及欧美、东南亚各地，经常都吸引数以百计的人前往听法，尊者擅长阿毘达摩（论典），能够以流利的英文宣扬佛法，因此很多外国学人也跟他学习经论知识。原来尊者四十多年前也曾经跟班迪达大师学习内观禅修，因此这次开示亦使用当年大师父所作的开示作怀缅。

4月20日正午12时，仰光的瞻仰仪式告一段落，遗体移送至勃固的森林道场供大众瞻仰，并为之后的火化荼毘作准备。

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仰光中心在移送遗体前，再进行一次告别式。

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运送遗体的花车。（以上数张照片取自缅甸报章7 DAY DAILY）

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26a

遗体到达班迪达森林禅修中心。

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遗体安放在男众禅堂。

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禅堂内的纪念摆设。

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由大师父的翻译曾国兴居士布施供养的数千朵花，庄严了整个灵堂。

笔者与法友是于这一天的黄昏从澳门赶到缅甸仰光，因为遗体已经转到森林中心，所以当日未能在仰光中心瞻仰。这次旅程，对于我们所有从外地来的禅修者而言，不但事出突然，而且也遇上许多阻碍。

首先是时间碰上缅甸新年的泼水节，本来平日不难买到的机票，顿时一票难求，不论港澳台、马来西亚、新加坡等地的同修全部都碰到这个问题。我和法友在17日买到的，已经是当日最后两张机票，很幸运才能够买到。

另一个难题，就是签证，全球的缅甸领事馆在泼水节期间，从4月11日起一直关门至4月20日，那几天都无法为各地禅修者发出签证，因此外地禅修者都为此而惆怅。幸好大师父在缅甸国内的威望很高，因此班迪达禅修中心的管理层与缅甸移民局接洽并获得特许，任何外国人持有班迪达中心发出的丧礼邀请函，全部均可以办理落地签证，这临时的措施全是为了班迪达大师而设，可见国家上下对他的尊崇。戒女威玛拉（Sayalay Daw Vimala）亦在通讯群组内向各地禅修者发布这个重要讯息，这样才解决了许多远地而来的禅修者的困难。

不过，纵然交通和签证解决了，我们还要面对在这段期间让人非常难受的酷热天气，四月恰巧是缅甸全年天气最热的期间，每日超过摄氏40度，没有雨水。很多人，包括笔者都有中暑的情况，但是为了对大师父作最后的敬礼，去参拜瞻仰的海外同修都愿意承受这些境，唯有以如实的觉知去面对身心的不适，观察这一波一波的热感。

4月21日下午8时，我和法友出席了在禅堂举行的悉达古大师（Sitagu Sayadaw）开示。悉达古大师是当今缅甸一位非常受万民尊崇和爱戴的大师，他在缅甸国内推动许多慈善事业，建设医院、学校、寺院等等众多利益僧众和普罗大众的事。他讲经辩才无碍，十分引人入胜，唱诵的经文悦耳非常，因此所到之处都是万人空巷，听经的人都会感到法喜充满。

因为知道这一晚会很多人前来听开示，为了避免进不了场，我和法友特地提早一个半小时进禅堂，在下午6时半已经进去，那时刚好能够坐在男众最前的一列。之后人流逐渐增多，到了7时许，已经不能再挤人进来。据说外边坐了数以千计的人，只能听大型扩音器的广播和投射影像。以下是悉达古大师到访森林中心时的盛况。

Sitagu01

在前往禅堂开示前，悉达古大师首先到了大师父的故居，向班迪达禅修中心的比丘众开示。

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到了晚上约8时，大师准时于禅堂对大众开示。

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禅堂内挤满了僧众、戒女、以及各地来的在家居士们。

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禅堂外也坐得满满。

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禅堂对开的草地全都是来听法的人，足见大师的魅力惊人。

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行人道都坐满了。

在此之前，虽然已经听闻过悉达古大师，但从来没有接触过他本人，笔者缅甸的亲戚家常常放他的诵经录音，有次到缅甸听到她播放，感觉怎么这位尊者的声音有种让人心顿时稳下来的力量，于是问他那是那位大德的唱诵，后来知道是悉达古大师，便在网络搜寻他的唱诵。有次跟法友聊起，知道原来十多年前他曾经到过澳门弘法，为缅甸的僧人医院设备筹款。

这一晚大师的开示内容，主要是讲班迪达大师虽然肉身已灭，但教法仍然存在，他的法就在弟子们的传承中，弟子们应该要承担他的法，延续下去。佛陀在圆寂前，阿难尊者表示不舍得他的去世，佛陀于是对他开示，肉身会灭，但佛法是不灭的。最后大师引述巴利经文的偈颂：

Aniccā vata saṅkhārā,

uppādavayadhammino.

Uppajjitvā nirujjhanti,

tesaṃ vūpasamo sukho.

中文意思是：
诸行无常、是生灭法
生灭灭已、寂灭为乐

虽然笔者懂得的缅文没有几句，开示大多都听不懂，不过大师习惯一开始带领大众做十分钟左右的念诵，先从忏悔发愿到三皈八戒，然后到慈心的经文。大师的唱诵非常悦耳，当他带领大众念诵慈心的经文时，很快便带动着全场的气氛，大众的唱诵声音如冲上云霄一般，响彻整个禅堂内外，顿时让人感到身心轻盈，被巨大的慈力包围一般，举身的毛孔都竖起来了，大师的震摄力，真是非比寻常。不过，一切现象终归散灭，开示结束时，这些感觉也随之归于寂静，如大师父示现的圆寂一般，听经的喜悦也是无常的，觉察它如是生起，如是结束，相信是对大师父最好的法供养。

到了约十时，开示结束后，大众轮流瞻仰大师父的遗体，其中一位受瞩目的人物，是近年在缅甸声望日隆的禅修导师──妙乌禅师（Myauk Oo Sayadaw），他在早年也曾经跟随班迪达大师学习马哈希内观禅法，而他的寺院距离班迪达森林中心也不远，因此特地来瞻仰。负责主持瞻仰仪式的尊者，亦特别向大众宣告，请大家暂停脚步，先让禅师对大师父作最后的致敬。

Sitagu11

妙乌禅师瞻仰大师父。

Sitagu12

妙乌禅师虔诚地对大师父的遗体行跪拜礼。

到了纪念活动的最后一天，4月22日的下午12时，荼毘前的最后纪念仪式展开，笔者这次没有前一天那样可以进入禅堂，因为人实在太多，我们都只能在禅堂外听广播，这个时候由于是正午，气温高达摄氏43度，很多人都热得头昏和满身汗，不过大众的热情不减半分，耐心听着仪式的进行。缅甸瑞进大觉僧派（Shwegyin）宗长以及联邦部长杜腊吴翁均有出席。各地班迪达中心的主持亦先后致词悼念大师父一生的事迹和贡献。最后大众在唱诵「诸行无常、是生灭法、生灭灭已、寂灭为乐。」的声音中，逐步将遗体移离禅堂，在禅堂外绕圈三匝之后，便进行火化。

40

大众再一次挤满了整个禅堂。

41

远道来自美国如来禅修中心的负责人亦前来出席仪式。

26aa

大师父的遗体抬出禅堂。

26b

在烈日之下，遗体在荼毘的地点前绕圈，让无法进入禅堂的大众都可以作最后的瞻仰。

37

僧众们都手持一朵鲜花，准备在荼毘时作供养。

27a

遗体从玻璃棺中移到火化的灵柩内。

35

大师父的弟子们（左起：卡文达尊者Sayadaw U Kavindalankara、智焰尊者Sayadaw U Nyanavudha、善喜尊者Sayadaw U Sunanda），都在一心观察整个过程。

32

彬乌伦班迪达禅修中心主持瓦暱萨拉禅师（Sayadaw U Vanissara）接受媒体访问。

27

到了下午约3点，遗体进行火化。

31

各处的大德长老在场观礼，图中央的是雪明宛禅师（Shwe Min Wun Sayadaw），他在马哈希大师圆寂前8年担当侍者，并曾经在班迪达大师坐下学习禅修，是现在少有的曾伺候马哈希大师的长老。他的禅修中心就在马哈希禅修中心总部的后方，很多缅甸国内的人跟随他学习马哈希禅法。这次旅程我们也有到他的中心拜访他，他说马哈希大师当年，要求他跟随班迪达大师学禅修，所以他亦成为了大师父的弟子，教法亦沿袭大师父的风格。

27c

火化后，剩下的就是大师父的遗骨。这场面让人想起《中阿含‧念处经》所说：「比丘者，如本见息道，骨节解散，散在诸方，足骨、膊骨、髀骨、髋骨、脊骨、肩骨、颈骨、髑髅骨，各在异处。见已自比：今我此身，亦复如是，俱有此法，终不得离。」人身除了血肉筋骨之外，甚么都没有呢。

29

荼毘的工作人员细心捡起遗骨。

28b

大师父的遗骨可以看到一粒粒细小的金色舍利子。

28a

另一张看到金色舍利子的图片。

28c

荼毘仪式在约下午4点结束。

在大师父去世一个月后，在5月16日，班迪达仰光及森林中心进行了悼念仪式，僧众弟子和信众们再次聚首，瞻仰大师父的遗骨，并对僧团作四资具的供养。

42

大师父的遗骨，以后将会全部撒进大海里面。森林中心将建立纪念馆，树立大师父的雕塑纪念他的事迹。

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总结

在《杂阿含第638经》佛陀临入涅槃前，曾经对阿难尊者作如下的开示：

佛告阿难：「汝莫愁忧苦恼！所以者何？若生、若起、若作，有为败坏之法，何得不坏？欲令不坏者，无有是处。我先已说：一切所爱念种种诸物，适意之事，一切皆是乖离之法，不可常保。

汝今，阿难！如我先说，所可爱念种种适意之事，皆是别离之法，是故汝今莫大愁毒。阿难！当知如来不久亦当过去。是故，阿难！当作自洲而自依，当作法洲而法依，当作不异洲、不异依。」

阿难白佛：「世尊！云何自洲以自依？云何法洲以法依？云何不异洲，不异依？」　　佛告阿难：「若比丘，身身观念处，精勤方便，正智、正念，调伏世闲症忧；如是外身；内外身；受；心；法法观念处，亦如是说。阿难！是名：自洲以自依，法洲以法依，不异洲、不异依。」

大师父虽然离去，但教法仍在，我们应该以法为依止，而这个法就是四念处。在马哈希大师所教导的四念处，有一句常用的格言，就是「观照当下最明显的身心现象。」只要持续不断觉知身心，那么纵然大师父的肉体不在，但我们仍然能够与他一起共处在法的世界里面。因此，我们应该谨遵大师父的遗训：「慎勿放逸」（appamadena sampadetha）。最后且问读者一句：「阅读的过程中有在观照吗？」

2016年6月17日

陈永威

写于澳门

（2016年6月22日第一次修订）

附：班迪达大师遗骨撒海

不知不觉班迪达大师已经逝世一年，作为去年所写的纪念文章的补充，这里笔者附上一些大师父遗骨撒海的纪念仪式照片，供大家缅怀一代禅法宗师。

2017年1月31日，在班迪达森林禅修中心结束了国际禅修营之后，一年一度的班迪达禅修中心法眷聚会在2月3至5日展开，各地分中心的住持以及弟子们均聚首一堂。这是第一次在没有大师父主持下的聚会，然而法眷们并没有懈怠于法，在过去一年中，还是辛勤地为传扬佛陀正法而献出身心。到了2月4日，聚会的一个重要仪式，就是将大师父的许多遗骨，撒入大海中。古语有云：「逝者如斯夫，不舍昼夜。」随着大师父的遗骨亦消逝，我们更应自忖，以戒及法为依，努力趋向解脱涅槃，莫让此生空过，不负师恩──「在一切时候觉知身心」。

2017年4月19日

陈永威

写于澳门

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  1. 大师生于1921-07-28，圆寂于2016-04-16，因此为94岁。 ↑
  2. 杜丹敏（Daw Than Myint）是《佛陀的女儿》一书中，蒂帕嬷的甥女，从1965年起接触马哈希禅法，接触了班迪达尊者超过50年。 ↑
  3. 她用英文说的原文是：「Even though I live on, there’s nothing much I can do.」 ↑
  4. 翻译节录自：
    http://www.enabling.org/ia/vipassana/Archive/K/Kyi/meditationSacraficeKyi.html ↑
  5. 七位比丘：1. Bhikshu Nagasena, 2. Bhikkhu Nyanavudha, 3. Bhikkhu Saradassi, 4. Bhikkhu Bhaddako ( Jinarakkhitta), 5. Bhikkhu Punyawanto, 6. Bhikkhu Dhammadatta, 7.Bhikkhu Atthadassi (Pragyan Paudel)。四位沙弥：1. Vimutto Samanera, 2. Pannyasami, 3. Samanera Pajjato, 4. Samanera Ruciro ( Uttam prajapat)。九位戒女：1. Sayalay Javana Wati, 2. Sayalay Ma Vimalanani, 3. Sayalay Ambika, 4. Sayalay Buddhapali (Madhubhanini), 5. Sayalay Tikkhanyani ( Hemavati), 6. Sayalay Nyana Dassini, 7. Sayalay Kittivatti, 8. Sayalay Ariyadassini, 9 Sayalay Ma Vijja ↑
  6. 内容翻译自网络的纪念文章：
    http://www.lionsroar.com/sayadaw-u-pandita-burmese-meditation-master-dead-94/ ↑
  7. 持三藏大师（Tipitakadhara Sayadaw）是指能够背诵整套南传巴利三藏（经律论）的僧人，需要经过缅甸政府考核才能获颁发的头衔，在缅甸有很崇高的地位。尤‧萨亚多是1943年出生，除了获得三藏大师头衔外，他亦获缅甸政府颁发最高大哲士（Agga Maha Pandita）这个称号，可见他在缅甸的地位非凡。 ↑

 

走向寂静（下册）

PDF下载

Towards The Ultimate Peace

pandita

班迪达大长老

2015-2016年国际禅修营开示

缅译中：圣法西亚莉

（Sayalay Santa Dhammā）

2018年8月

 

走向寂静

班迪达大长老

2015-2016年国际禅修营开示

 

2015年12月30日班迪达大长老的开示

昨天，班迪达大长老讲到，有助于增强具有控制能力的五种力量的因素，共有九个。同时，班迪达大长老一直在强调，在人类社会中，能够做一个名副其实的人是极其重要的。善趣的人在各方面都明显地优越于恶趣的动物。如果善趣的人类不修心，不追求自我改良和自我提升，那从本质上来说，人类跟动物也就没有什么区别了。所以，生而为人必须要修心。所谓修心，就是要改良和提升自己心的品质，怎么改良和提升呢？就是要增强心的力量，心力只有在增强之后，才具有控制力、抵抗力、忍耐力，能够堪忍天气的冷热变化，承受人生的疲累。所以，人类需要增强心的力量，具足强大的心力对每一个人都是非常重要的。巴利语bala，indriya这两个词虽然拼写不同，意义却是相同的，即：力量。

世界上多数的人自制力太薄弱，甚至根本就不知道，人应该有自制力。人们自小到大都不懂得，应该通过调御心来赢得人生。为了强化自我控制的力量，人们需要方法。然而，人们的自制力从来都不是来自世间的任何学问和技能，身边的任何亲朋好友即使身怀绝技也一样欲助不能。自制力的增强不同于世间法，它独特且专属于出世间法。

一些修行人会思索：

如何修行，才能够成为一个名副其实的人呢？

如何修行，才能够具有善良的人类心态呢？

在如理作意的基础上，如何修行，才能够获得人类超凡的智慧呢？

人类自己应该探寻这些方法，无论是通过阅读经典开示，还是通过各种切身实践，为了研究、寻求到正法，即使历尽艰难曲折，付出千辛万苦，也在所不惜。探求人生真理，对每一个人来说都是极其重要的。

如果不去寻求自我升华的方法，而是放浪不羁，随波逐流地生活，那么，就连一个名副其实的人，都难以做到。现在大家来看看全世界，人们生活状态都已经变成什么样了？人们内心很难还保存有正常的人类心态，人们口是心非，极其善于将自己伪装成贤善之人。针对人类邪恶的一面，国家设立了法律制度，从而避免了过度泛滥的罪恶。如果没有法律的规范，全世界的人类早都已经堕落到不可救药的地步了。实际上，由于人们缺乏基本的人类的智慧——如理作意的智慧和高瞻远瞩的智慧，全世界已经在走向堕落。所谓人类的智慧，就是人们在实施身、语、意行为之前，要懂得分析判断所作出的言行是否是有益的，是否是适宜的。如果因缘际会，已经找到了有益的正法，但是，如果没有去落实，没有通过用心实践而获得真实的利益，那也是白白地错过了良缘；这一生就是依然故我地随着五欲顺流而下，直至命终都不会觉悟到真理。如此，如果没有能够在这一期生命中累积到任何有实质意义的善业功德，便是如竹篮打水般，虚度了一生。

如同欧美国家把垃圾按照种类投入不同的垃圾桶，比如，塑料垃圾，废纸垃圾，日用品垃圾等等。通过回收再利用，便做到了从垃圾中提取黄金；丢弃的垃圾不再仅仅是倒入地下做肥料而已。人类的身体就好比是一个大垃圾桶，如果对这个大垃圾桶不理不顾，在时限到了的时候，它就自然地报废了。

就像从垃圾桶里面可以提取黄金一样，人们应该尽可能及时地利用好这副不净的身心，用以获得有实质利益的善业功德，这样的人的生命价值就将能够提升，使自己渐渐地成为名副其实的人，成为有人类心态的善人，成为不仅仅具有普通的人类文化，同时还具有人类超凡智慧的人。

人类真正的文明，是能够控制住自己。为了能够自制，就需要有自制的力量，即：统治心的力量。世间每一个人，都需要有制心的力量，巴利语称为indriya，其意思是：统治、能够控制的。如果对制心的正法缺乏信心，人们必然随心所欲而为，会本末倒置地去奉假为真，会皈依一些并非是真理的信仰；生命如此这般地随波逐流，任时光荏苒，耗尽毕生精力。如果当初选择了不正确的道路，走上迷途，那无论如何拼搏努力，到头来都是白白辛苦一场，毫无意义地浪费了人生。

如果走在非正道之上，与心的力量相应的念力并非是正念，而是邪念；定力也不是正定，而是邪定；邪定生起的是邪智慧；如此，一个人偏离了如理作意的智慧，更加缺失高瞻远瞩的智慧，完全地丧失了制心的力量。这是世界上多数人的生存状态，在真理与谬误两种道路中，如果不知道有正道，那就将走上非正道。一个人在路上走的时候，或是视而不见，或是看不清道路，身边又没有同伴，万一落入陷阱或坑洞，那就要吃苦头。如果眼睛虽然能够看见一点，但是人却糊里糊涂，在寻找道路的时候选错了方向，那是非常不幸的。所以说，首先，自己要明确，想要到达的目的地是哪里；其次，要知道，有正道与非正道，要懂得一个道理——只有走在正确的道路上，才会到达正确的终点；同时，在前行的过程中，善于运用智慧，远离危险，那么，最终必然会到达寂静幸福的终点。

人类应该思考一下，自己一生的路应该如何走，才能够到达幸福的终点呢？现在，大家已经开始参加四念处内观智慧禅修，通过实践佛法，禅修者将会成为名副其实的人；进一步地，将会具有如理作意的智慧，成为能够摆正人类心态的贤善之人；通过不断地深入禅修，最终将会成为具有超凡智慧的人。YOGI自己心中要有决意，要能够付出最大的努力，要在今生成就；至少，也应该获得实有保障的利益，要在今生开辟出正道，从而，保障能够在下一生继续稳步地走上这条正道。这是非常重要的大事。

人生苦短，眨眼之间生命就会结束。所以，转瞬即逝的人生绝不要虚度，要决意做到：在今生做一个名副其实的人，摆正良好的人类的心态，在具有如理作意的智慧之上，最终成为具有超凡智慧的人，即使今生未能成就，也要备下充足的资粮，确保在今后的生命中永远不失正道，继续实践正法，直至到达寂静终点。力求实现这个长远的愿景，是一个人生命中最最重要的事。一生的光阴并不长，容不得挥霍，要珍惜且珍惜，所以，自己应该要严肃认真地思考：在从今以后的一期又一期生命中，必须要不断地提升自己，杜绝堕落。这非常重要。

懂得选择人生道路是非常关键的，只有走上正道，才能够到达正确的目的地。如何走上正道呢？首先，要确定能够指明正道的善知识，这一点非常重要。这样的善知识应该是大家公认的、耳熟能详的导师，是符合世尊佛陀在经典开示中善知识的标准，是自己的朋友曾经接触过的、口碑可靠的导师。将这些条件综合起来，慎重地选择能够指明正道的善知识，是极其重要的。

一旦认准了，就要去依止这样的善知识。为了自己一生都能够行进在正道之上，要跟随善知识学习并掌握有益正知和适宜正知的智慧。生而为人，不可避免地要造作身、语、意的行为，必须要当心，要最大程度地远离身、语、意的恶行。进一步地，要跟随善知识学习如何增强心的力量，即，学习四念处内观智慧禅修的方法。跟随善知识修身净心，循序渐进地获得有益正知、适宜正知的智慧，并善于在实施身、语、意行为之前，运用这些智慧。学生们不仅要从小跟随父母亲学习这些智慧，还应该在导师这里不断地进取和学习。这些基础教育都是非常重要的。

从小开始打好基础，只选择从事正确有益的事，自然而然就会得到好的果报。有益的事，要在适宜适当的时候做，渐渐地，自己就获得了有益正知和适宜正知的智慧。这些是生命中极其重要的智慧。

因为具足了有益正知和适宜正知的智慧，在际遇到人生正道的时候，自己就会有能力判断出：这是正道，相信这是有益的。

懂得如理作意的人，一旦际遇到正法，就会生起信心，相信其所带来的殊胜的利益。为了坚定地走上光明正道，自己会激发出勇猛的精进力；为了能够行进在笔直无误的正道上，自己会保持持久的正念；因为正念逐渐地强大起来，定力自然而然地强大稳固起来；有了定力，如实知见的智慧就会生起。一步一步坚定地沿着正道前行，便踏踏实实地获得了修习善法的利益，当初通过听经闻法、或者研读经典，所生起的对正法正道的信心，在切身地修行实践后，更加坚定了：

这是正法，这条路没错，这就是正道，按照其方法实践之后，确实兑现了实实在在的利益。

如果信心不坚定，换句话说，如果没有通过实践验证善知识教导的正道，那么，对佛法的信心还是会流于盲目相信。如果一些能够把石头人说得点头称赞的、能说会道的外道，来到面前蛊惑几句话之后，自己就六神无主了，跟着就相信了外道。这就是因无智慧而愚痴地相信，巴利语称之为mudhappasanna，意思是：痴信。

目前世界上痴信的人越来越多，人们没有正确的方向，都错失了正道。由于全世界已经极度地崇尚科学，人们的衣食住行等物质生活得到极大的满足。虽然科技进步神速，日新月异，然而，人类的心态改良方面却并没有得到改善。与之相反，由于人们的心态不正直，虽然物质世界丰富多彩，应有尽有，然而在精神上，人们却更显匮乏。苦闷忧郁的人越来越多，其中绝大多数的人，并没有因缘际遇到解脱心中之苦的正确方法。

世界上的各个领域内存在着各种各样相对应的学问，许多方面都在神速地发展，科技水平让人难以置信地高度发达。无论科技如何发达，自己一生，自己一家人，周围的朋友圈子，大家所渴望追求的，除了更好地解决衣食住行的问题之外，再没有其他了。科技、经济的发达，确实带给了人类舒适奢华的生活，但是，对于物质的东西，人们久而久之就麻木不仁了。实际上，吃穿用度方面无论再怎么豪华奢侈，那又怎样？即使随时随地地满足了物质欲望，人们的一生还是不圆满的。人们自己要懂得，这一生还需要精神上的圆满，要有良好的心态。人们要思考，自己到底是什么？仅仅知道自己是人类，这并不稀奇，一切众生都知道自己是某一类的众生。

人们以为自己外貌是人形，比动物聪明多了，体态也优越、俊美多了；假如是男的，就知道自己是魁梧的男人；假如是女的，就知道自己是袅娜的女人。其实动物也有同样的意识，动物也知道自己是雄性或雌性。事实上，对于人、我、性别等等这方面本能的意识来说，人和动物并没有区别。那么，我们是否知道，这副身心的本质是什么？这副身心是由什么结合起来的呢？

世尊佛陀开示说，作为人来说，真正的优越性在于，应该具有更加高级的智慧：知道这副身心本质上就是名法与色法现象；知道名法与色法互为因缘地在发生和存在，其中有简单的因缘关系和复杂的因缘关系；还应该更进一步地知道，互为因果关系而存在的名法与色法，刹那间生起之后，又在刹那间灭去；新的名法与色法在不断地生起，老的在不断地灭去；名法与色法在本质上是无常的、苦的、无我的。当内观智慧不断地递升直至成熟圆满的时候，众生将如实地见证到真正有保障的幸福安乐。这就是世尊佛陀向众生宣说的、必须通过自己探寻并觉悟的正法。

YOGI应该依教奉行，要自己觉悟世尊佛陀开示的佛法真理，这是非常重要的。

然而，想要觉悟到佛法真理，没有相当的内观智慧是做不到的。要想获得成熟的内观智慧，心没有控制力是办不到的。仅仅通过初步如理作意，很难做到真正地理解深奥的佛法真理。以凡夫的肤浅定力，虽然可以看清楚显著的名法与色法在互为因果地发生着，但如果要进一步地如实知见到，名法与色法在当下迅速生灭的极其微妙的本质实相，以普通的定力是无法达到的，必须增强心的力量。这如同近视眼以普通平镜看不清楚，而必须戴上有度数的近视眼镜一样，焦距要打磨得精确没有偏差，才能够看清楚。

如何增强心力呢？

世尊佛陀开示说：indriyāni tikkhāni bhavanti。

意思是，众生必须要增强五力。这包括：增强信力、增强精进力、增强念力、增强定力、增强慧力。

刀刃磨了之后才会锐利。假如是钝刀子，切东西就困难，即使切断了，边缘也不整齐，很难继续切下去。如果用刀刃锐利的刀切菜，“唰”地一下子就整整齐齐地切断了，并可以连续快速地前进。同样道理，通过增强五力，信力、精进力、念力、定力、慧力变得锐利强大，内观智慧才能够迅速提升，毫无障碍，所向披靡。所以，世尊佛陀敦促众生，要增强心力，要强化五力，使之锐利无敌。

如果没有因果相应的基本信仰，就不会为了自己和他人能够获得利益而激发精进力。精进力有勇猛的特质，勇猛就是要往前冲。如果没有往前冲的勇气，就不会有任何进步。对佛陀的教导没有信心，或者似信非信，就不会勇猛精进。

只有生起信心，精进力才会勇猛；

只有勇猛精进，能够保护心免于受到烦恼污染的正念才会增强；

只有正念强大起来，定力才会随之增强；

只有定力强大的时候，才能够开发增长内观智慧，循序渐进地如实知见到互为因缘而生起的名法与色法的本质实相。

在如实知见到名法与色法互为因缘而生起的实相之后，内观智慧将不断地增长。信力，是指相信名法与色法是互为因缘而发生的；这样的信心生起之后，接下来就会激发精进力；同时，念力、定力、慧力都将不断地增强。

经典中开示了Navahākārehi，其意思是，九个因素。昨天已经提到过这个标题：有九个因素能够资助增强五力。具足这九个因素，五力必然将不断地锐利、强化、成熟起来。

无论缺失了哪一个因缘，只要因缘不具足，结果就不会发生。如果一个人想要得到某个结果，特别是想要获得善法利益的人，要知道应该如何获得这些善法利益；要努力地了解并寻找那些因缘，使之圆满和合，以成就想要的结果。

有了信心，精进力才会勇猛，这意味着会勇猛地远离不善法、勇猛地修习善法；有了精进力，保护自己、避免生命堕落的正念就会提起来；正念力提起来，清净心有了安全保护，心就会专注在目标上，不再东飘西荡；定力增强了，如实知见的内观智慧就会不断地开发增长。九个增强五力的因素，其中第一个因素是：

uppannuppannānaṃ saṅkhārānaṃ khayameva passati。​

意思是：如实知见到在当下因缘和合之下生起的名法与色法，在刹那间坏灭的现象。

身心内的名法与色法，亦称为因缘法（因缘法（行法））；名法与色法在每一个当下都是不断地一个接着一个地生起和灭去的；它们并非是无缘无故地在生灭，而是互为因缘地、一环扣一环地在生起、灭去，生起、灭去；在因缘和合之下，名法与色法的生灭现象如河流般地持续不断。相关的名法与色法的因缘和合，会生起相关的名法与色法现象；这在巴利语中，称为：saṅkhāra，意思是，相关的因缘和合之下，生起相关的法。这些相关的因缘和合之下生起的法，并非是不变的，而是在快速变化的，在这个刹那因缘和合而生起，下一个刹那就分散坏灭了。比如：

现在大家听到了声音，刚一听到，声音就消失了，再听到一次，又再灭去一次；

看到的现象也是如此这般地发生的；

闻到的现象也是如此这般地发生的；

尝到味道也是如此这般地发生的，舌头刚刚尝到某种滋味，滋味刹那间就消失了；

身体触到的现象也是如此这般地发生的，接触到了热、温暖、冷，接触到了紧绷、震动、移动，无论任何特相，刚刚接触到，它们马上就消失了；

思考、回忆、计划等等也是如此这般地发生的，心念时时刻刻都在生灭，没有片刻停留。

身心内的名法与色法现象都是在当下生起之后，立即就灭去了，根本没有片刻喘息停留。当下生起的因缘法（因缘法（行法）），完全都是在不停地灭去、灭去、灭去，YOGI要清楚地了解因缘法的这个即时坏灭的本质实相。相信因缘法（行法）的本质实相就是在即时地败坏灭去，这是第一重要的。

在没有禅修之前，或者刚刚开始禅修的时候，即使尚未实际地看到名法与色法在生起之后就即刻灭去的现象，还是应该要相信世尊佛陀的教言。实际上，通过禅修实践之后，禅修者根本无法找到任何根据，来证明身心内名法与色法现象是永住不灭的。如果像西方人的思维习惯一样，老是爱怀疑一切，老是好奇，爱问十万个为什么，例如，怎么会是这样的，为什么会是这样的，怎么可能是这样的，等等，那就陷入了思考和逻辑推理的误区；甚至还想到，要寻找各种逻辑推理手段，推翻这个来自实践的真理，一心想要证明：名法与色法是常住的，并非是无常的。请大家还是别去浪费这个精力了。

实践是检验真理的唯一标准。在看到的当下，听到的当下，闻到的当下，尝到的当下，触到的当下，都可以通过立即如实的观照，来检验名法与色法的生灭本质，相关的一个偈子说：

名色生起与消失，当下如实来觉知。

以四念处内观智慧禅修的方法，持续不断地、毫无漏失地如实观照每一个当下六根门处生起的显著的身心现象，就是YOGI最基本的工作。

今天，班迪达大长老开示了增强五力的九个因素中的第一个因素，改天继续开示。（完毕）

 

2015年12月31日班迪达大长老的开示

生而为人最至关重要的是：要做一个名副其实的人；要做一个有人类心态的善人；在具备了人类智慧基础上，要能够成为一个具有超凡智慧的人。班迪达大长老一直在强调世尊佛陀的相关开示，然而，大多数人并非真的知道：如何才能做好一个名副其实的人；如何才能做好一个具有人类心态的善人；如何在具备了人类智慧基础上，更进一步地成为具有超凡智慧的人。如果不知道正确的方法，那就谈不上修习实践人生正道。所以，多数人很难做到如法地控制自己的行为，假如没有自制的能力，人们将无法掌控自己的命运。

人们缺乏自制力，生命状态没有定向，这导致多数人的生命最终趋于堕落。目前，人类依然处在世尊佛陀的教化期，身处于这幸运而伟大的时代，人类还能够依循世尊佛陀的教导，实践佛法，增强五种控制心的力量（五力），以提升自我控制力。众生都需要有自制力，只有具足了自制力，才能够成为一个名副其实的人；能够成为有人类的心态的善人；能够在具有人类智慧基础上，进一步成为具有超凡智慧的人。

根据经典开示，五力即是：

  1. 信力：对三宝的信心力；
  2. 精进力：勇猛的力量；
  3. 念力：正念的力量；
  4. 定力：心的专注力；
  5. 慧力：内观智慧的力量。

当心产生出了这些力量，随着它们的逐步增强，一个人的自制力才会越来越强，自制力对每一个人都是非常重要的能力。然而，自制力不是无缘无故地就有的，不是天神赐予的，也不是像拷贝文件那样，从自制力强大的人身上复制过来的，或是通过身体接触后就传递到接受者身上的。自制力根本就无法拱手相送，即使有神通能力的人，甚至是世尊佛陀，也无法通过佛的神通力，让一切众生瞬间就获得强大的五力。昨天提到过，经典中开示说：有九个因素能够资助增强五力；换句话说，有九个因素能够使心的五种力量强大、提升、锐利、卓越、进步。

其中第一个因素是：uppannuppannānaṃ saṅkhārānaṃ khayameva passati。

意思是：如实知见到因缘和合之下生起的名法与色法，在当下生起之后，即在刹那间就坏灭的现象。

虽然有的YOGI目前还没有如实知见到名法与色法的生灭现象，但是，事先应该相信世尊佛陀的开示教导。相信各自具有不同特相的名法与色法，是互为因缘而发生的现象。为了亲身体证到这一点，就应该按照世尊佛陀教导的四念处内观智慧禅修的方法精进习禅，通过反反复复地练习随观，便能够日渐清晰地如实知见到名法与色法的本质实相，即：

名法与色法是彼此互为因缘而生起的现象；

名法与色法在刹那间生起，即刻又刹那间坏灭，当下发生后，当下即灭去，老的刚灭掉，新的已经相续地生起。

除了第一个因素之外，YOGI必须还要圆满其他八个因素，才能够具足强大的心力，最终会更加清清楚楚、明明白白地看到：因缘和合而生起的名法与色法，就是这样地在不断地此起彼伏地生灭着：旧的一直不断地在灭去、灭去、再灭去，新的不断地在发生、发生、再发生。

每一个人的生命之流，仅仅就是名法与色法的生灭之流而已。互为因缘而相续生起之法，巴利语称之为saṅkhāra，意思是因缘法（行法）。因缘法（行法）就是指：名法与色法，它们是在无休无止地、一个接着一个地、由于因缘和合而不断地相续形成的法，它们在当下生起，即刻又灭去，旧的坏灭，新的生起；旧的坏灭，新的生起，周而复始，一直在如此流动。就连在睡觉的时候，名法与色法也是在一刻不停地、彼此相续地生起灭去，生起灭去；名法与色法就是一直永不停歇的生灭相续之流。为了能够如实知见到名法与色法的本质实相，那些即将实践内观禅修的人们，预先学习和了解教理常识是有必要的。

世尊佛陀在经典中有相关开示说：在因缘和合之下，生起名法与色法现象，这其中包括三类元素，即：

一类是接受元素；

一类是撞击元素；

一类是同生元素。

所谓元素，是自然而然地发生的法，随自然性质而呈现各自的特相，它们并不是由某个人的意愿制造出来的。前几天班迪达大长老在适度的范围内，曾经开示过这三类元素；今天，还需要再进一步详细讲解。

在这三类元素中，撞击元素能够撞击到接受元素，接受元素能够接受撞击元素的撞击，在撞击的当下，生起了同生元素。接受元素根据其所在根门的位置，共分为六种，包括：

  1. 眼净色（cakkhupasādarūpa）
  2. 耳净色（sotapasādarūpa）
  3. 鼻净色（ghāṇapasādarūpa）
  4. 舌净色（jivāpasādarūpa）
  5. 身净色（kāyapasādarūpa）
  6. 心净色（hadayapasādarūpa）

这六种接受元素分别地接受不同的六种撞击元素的撞击，这些撞击元素是：

  1. 色所缘
  2. 声所缘
  3. 香所缘
  4. 味所缘
  5. 触所缘
  6. 法所缘

眼净色是在眼睛瞳孔处，眼净色接受色所缘撞击时，立即反映出色所缘的影像，就如同镜子可以照出外面的影像一样。

在耳洞里面耳根处有耳净色，接受声所缘的声波撞击。

在鼻孔里面有鼻净色，接受香所缘撞击，这里香所缘包括了各种气味。

在舌头上有舌净色，接受食物的酸、甜、苦、辣、咸、淡等味所缘的撞击。

身体内外的血肉、筋、皮肤等等湿润之处有身净色，身净色是遍布全身的，接受硬、软、粗糙、细滑、热、暖、冷、紧绷、震动等等触所缘的撞击，触所缘是地、火、风三大元素。

硬撞击身净色，硬的特相会被觉知到；

软撞击身净色，软的特相会被觉知到；

细滑撞击身净色，细滑的特相会被觉知到；

粗糙撞击身净色，粗糙的特相会被觉知到；

热撞击身净色，热的特相会被觉知到；

冷撞击身净色，冷的特相会被觉知到；

坚挺、紧绷撞击身净色，坚挺、紧绷的特相会被觉知到；

心脏里面有心净色，接受法所缘撞击，法所缘并非直接来自当下前五门看到、听到、闻到、尝到、触到的所缘，这些时不时地在心中生起的法所缘主要包括：如同真的在看、如同真的在听、如同真的在闻、如同真的在尝、如同真的在触等等的一些妄念。

六根门处的六种净色是接受元素，除了接受撞击元素的撞击之外，还是六识生起的依处，六识就是：

  1. 眼识
  2. 耳识
  3. 鼻识
  4. 舌识
  5. 身识
  6. 意识

根据世尊佛陀的教导，六种净色是真实生起和存在的法，不能否认说它们是不存在的。虽然人们看不见摸不着它们，但是，六识是依赖于它们而生起的。一个人六根门健全，在这一期生命中，这些净色能够不断地转起存在（有），主要是由于过去生曾经修习了诸多善业；此外，还需要有心、时节、食物等因缘的和合。

依不同因缘而生起四种色法，即：业生色法、心生色法、时节生色法、食生色法。很显然，心情的好坏直接影响着色身健康状况；心情愉悦，身体就健康美丽；心情不好会生病，会伤害到身体健康；而严重的抑郁，则会让人想去自杀。气候因素也影响色身的健康；冷暖适当，身体才感到舒适；极度的冷热气候下色身就活不成。食物的优劣也影响色身的健康；如果缺乏食物，人没有力气，绝食的人会饿死。因此，六种净色并非是无缘无故地生起存在的，而是在因缘和合之下，不断鲜活地转起。

现代医学水平依然有限，还是看不见摸不着这些净色。虽然人们找不到它们，但是，谁都得承认它们的存在，人们不得不接受它们。世尊佛陀开示说，过去生因为修习了诸多善业，这一生才会获得这些净色，要在这一生继续维持这些净色不断鲜活地转起存在，还需要有心、时节、食物等等的因缘和合。

生命之流中，如同这六种接受元素的存在，六种撞击元素也是显著存在的，撞击元素被称为所缘，所缘的巴利语是ārammaṇa。

眼净色接受色所缘的撞击；

耳净色接受声所缘的撞击；

鼻净色接受香所缘的撞击；

舌净色接受味所缘的撞击；

身净色接受触所缘的撞击，刚才讲过了，身净色接受软、硬，粗、细，冷、热、暖，坚挺、紧绷、震动等这些地界、火界、风界的特相的撞击；

心净色被称为意门，接受法所缘的撞击，包括各种各样的妄念等等。

上述这六种所缘就是撞击元素，它们分别撞击六种接受元素。

同生元素是名法，主要是六识、六触、六受这三种。世尊佛陀特别为禅修者指出过，在诸多名法之中，这三种是能够被禅修者显著地观照觉知到的名法。例如，色所缘撞击眼净色的时候，眼识生起，即是看到了色；眼识与眼净色接触时，生起眼触；根据色所缘好看、不好看、或中性，生起乐受、苦受、或舍受，这是视觉感受[1]。

如果用火柴取火，火柴头与火柴盒上都要涂上火药，如果火柴头不去滑擦火柴盒，就不会起火；如果用火柴头去滑擦火柴盒，“嚓”地一下就点起火了。以“擦出的火苗”比喻为同生元素，“火柴盒的火药层”比喻为接受元素，“有火药的火柴头”比喻为撞击元素；同时，火柴头需要在火柴盒上滑擦，才可以起火，否则，火柴头和火柴盒本身都不会自动起火。所有这些因缘和合起来，才能够擦起火来，缺少任何一个因素都不行。

同样地，在“看到”发生的时候，接受元素眼净色，接受撞击元素色所缘撞击，同生元素眼识、眼触、视觉感受就立即生起了；

在“听到”发生的时候，这三方面更加明显地可以被觉知到，撞击元素声波撞击到接受元素耳净色，立即生起耳识、耳触、听觉感受这些同生元素，对悦耳的声音生起乐受，对刺耳的声音生起苦受，对既不悦耳、又不刺耳的声音，生起舍受，这些就是听觉感受。显然地，在所有这些因缘和合之下，“听到”就自然而然地发生了，“听到”发生的时候，并没有任何人在其中进行控制，没有任何主宰使众生听到声音。

如同刚才讲过的，如果对着涂上火药的火柴盒，向上帝祈求说，请出火吧！这根本就做不到让它起火。事实上，要生出火来并不需要上帝，只要用火柴头上的火药滑擦火柴盒上的火药，当下立即就会起火，这才是生出火苗的因缘，并非是因为上帝神通广大，才生起火来。这里擦出的火苗比喻为同生元素。

最显著的例子，就是现在大长老讲开示所发出的讲法的声音，大家都听到了，耳朵里面存在着耳净色，能够接受声波撞击；耳净色被称为接受元素，声波是撞击元素，声波撞击到耳净色，声音立即被听到了，这个当下生起了耳识、耳触、听觉感受，这三种名法是当下能够被觉知到的最显著的名法，被称为同生元素。

撞击元素声波和接受元素耳净色是色法，为什么称之为色法呢？

因为它们什么都不知道，相反地，它们是可以被显著地觉知到的所缘，所以称为色法。为什么同生元素耳识、耳触、听觉感受等等是名法呢？因为它们能够识知所缘，所以称为名法。在“听到”的当下，发生的就是这两类法：名法与色法；或者说：色法与名法。

单独地观察一下色法，色法是人吗？不是。色法是众生吗？不是。它们仅仅就是接受元素和撞击元素。色法是男人吗？色法是女人吗？都不是。那色法是不是人们都以为的“我”呢？也不是。色法既不是灵魂，也不是“我”；其真实本质就是：它们呈现了可被了知的色法的特相。

三种名法又是什么？包括耳识、耳触、听觉感受，这些名法是人吗？是男人吗？是女人吗？统统都不是。它们就是同生元素。名法既不是灵魂，也不是“我”；其真实本质就是：它们是能够识知所缘的名法。

除了名法与色法，在“听到”发生的当下，根本不存在什么人、众生、你、我、他、男人、女人。“听到”的当下发生和存在的法，只有“接受元素”、“撞击元素”和“同生元素”这些名法与色法。

为了如实知见到在“听到”发生的时候，真实发生和存在的接受元素、撞击元素和同生元素，即，真实发生和存在的名法与色法，或色法与名法，必须要在“听到”的当下，立即提起正念如实观照“听到、听到”。世尊佛陀开示说，如果在“听到”的当下，没有进行如实观照“听到、听到”，就不会知道当下生起的仅仅是名法与色法现象而已，更加不会知道名法与色法本质上就是苦谛。如果能够在听到的当下如实观照“听到、听到”，YOGI就将如实知见到苦谛。如果没有学会以正念观照，就不知道“听到”的当下发生的本质实相。

“不知道”就是痴（moha），也叫无明（avijjā）。没有在当下如实观照“听到、听到”，普通凡夫心中生起的就是无明，无明会生起重重疑惑，无法明确其本质。每一次“听到”发生时，无明都是如此生起的，不懂得如实观照的人们便日复一日地累积了无穷无尽的无明。

两种色法，即，耳净色与声波，它们是苦谛；三种名法，即，耳识、耳触、听觉感受，它们也是苦谛。“听到”发生的当下，生起的名法与色法都是苦谛，如实知见到苦谛，称为苦谛智。一个相关偈子是这样说的：

观照“听到”知苦谛。

虽然已经在教理上知道了，听到的当下发生的就是苦谛，那么，要生起苦谛智，或说，为了如实知见到苦谛，应该怎么办呢？YOGI应该如实观照“听到”这个现象。问题是，如何正确地如实观照“听到”呢？

YOGI要对“听到”这个现象做整体性的如实观照，并同时标记“听到、听到”。如果不是整体地观照，而是要刻意地去把个别法寻找出来单独观照，那就不是正确的观照方法了。比如，去寻找“这里是耳净色，这是撞击元素，这是同生元素”等等，如此想要单独地把某种法挑拣出来观照是错误的。声音转瞬即逝，如果在“听到”的当下，像理论分析家那样，分别地去把接受元素、撞击元素、同生元素寻找出来，那就错失了当下如实观照的时机。听到声音的当下，YOGI如果要寻找个别的名法或色法去观照，还没有来得及找到，如黄鹤般的“声音”，早已经一去不复返了。

听到的当下，觉知的心必须立即紧紧地跟上观照，觉知要与声音同步，不应该有片刻的迟疑怠慢。正念的心要预先就警觉地有所准备，要保证能够在目标生起的当下，正念觉知的心迅速地出击，与目标同步发生；同时，为了使心准确地到达目标，还需要瞄准目标，这是寻禅支的作用，即：使心导向目标。如果精进力、念力、定力同时具足，在如实观照“听到、听到”时，便会了知到：

有时候，心落在耳净色处，YOGI了知到是在耳根处听到了，听到声音之处，是接受元素；

有时候，心落在一次又一次地撞击耳净色的声波上，便了知到：声波是撞击元素，是被听到的所缘；

有时候，在觉知到声音的当下，耳识生起，是耳识识知了声音；

有时候，觉知到在耳根处耳识与声音的接触，便了知到了耳触；

有时候，觉知到了声音是悦耳的或是刺耳的或是中性的，便了知到了听觉感受。

在“听到”的当下如实观照，就会觉知到这一组名法与色法其中的某一项。在整体地如实观照接受元素、撞击元素、同生元素的时候，某一元素必然会首先被显著地觉知到，这等同于如实地了知到了同时生起的其余的元素，大家要明白这一点。所以说，想要了知目标生起的一切因缘中的个别因素，不要把整体分割开，而是要把目标全部覆盖住，整体统一地进行观照。

这就好比想要知道一个人是谁，长什么模样，想知道他的额头、面颊、鼻子、耳朵、嘴巴、下巴都长什么样，首先要把整张脸笼统地观察，而不是单独地寻找某一个五官去个别观察。在专注观察整张脸的时候，实际发生的状况是：

时而，眼睛落在额头上，就了知到额头；

时而，眼睛落在面颊上，就了知到面颊；

时而，眼睛落在鼻子上，就了知到鼻子是高鼻梁还是塌鼻子；

时而，眼睛在嘴唇上，一下子就了知到嘴唇的模样；

时而，眼睛落在下巴上，就了知到下巴的形状。

所以，最开始练习观照的时候，必须要完全地覆盖住整体目标，便能够如实观照到当下显著生起的某一种名法或色法。

现在大家已经明白，一方面，要练习全面地覆盖住目标整体去观照；一方面，心会自然地觉知到某一个显著的元素。YOGI要以这样的方法，观照六根门处当下生起的目标现象，那些个别所缘就会自然而然地、清楚地被觉知到了。

“听到”是撞击元素、接受元素、同生元素等等这些因缘和合时生起的现象，它是自然发生之法。“听到”这个现象是因缘法，巴利语称之为saṅkhāra，意思是，在各种因缘和合之下所生之法。在耳根处，连续不断地听到了声音，听到之后就消失，听到之后就消失，巴利语称为uppannuppanna，因缘和合之下，听到发生；因缘灭去之下，就不再听到了。因缘和合生起之法，生起之后，并没有片刻的生存驻留。如同现在，讲经说法时发出来的声音从来都没有停留下来过，YOGI们听到的法音，在听到之后，刹那间就消失了。声音被听到了，立即就消失掉了，下一个声音又被听到了，又立即消失掉了。

首先，根据教理，YOGI了知到：目标现象的生起和消失，因缘和合之下生起的名法与色法，在生起之后没有片刻的停留，立即就灭去了，立即就消失了。大家需要首先理解，生灭就是因缘法的本质。现在所讲解的这些内容，就是为了要帮助大家从教理基础方面事先认识了解什么是因缘法。如果想要自己亲自体证因缘法生灭的本质实相，就要在身心目标生起的当下，练习如实观照。YOGI必将能够如实知见到：名法与色法当下生起、当下灭去的本质实相；名法与色法就是一连串循环往复的坏灭法。

“听到”的发生，是撞击元素、接受元素、同生元素等等这些因缘和合的结果。 同样地，六根门处的一切现象都是因缘法，包括“看到”、“闻到”、“尝到”、“触到”、“想到”等等现象的发生，也都同样是由撞击元素、接受元素、同生元素等等这些因缘和合的结果。关于六根门处发生的这些因缘法的本质实相，以后再继续开示。

班迪达大长老今天开示的内容，有智慧的人应该都能够听明白。 （完毕）

 

2016年01月01日班迪达大长老的开示

能够控制心的五种力量是每一个人都需要的，增强五力实质上就是增强自控力。有九个因素有助于增强五力，使五力强大、提升、锐利、卓越、进步。班迪达大长老昨天讲过了其中第一个因素，经典开示的巴利语是：

uppannuppannānaṃ saṅkhārānaṃ khayameva passati。

意思是：如实知见到因缘和合之下生起的因缘法（saṅkhāra）——名法与色法，是在当下生起之后，刹那间就坏灭的现象。

YOGI需要预先了解并相信世尊佛陀在经典中的开示，换句话说，YOGI不要试图背离经典，而去寻找身体永生不死、永不变坏的逻辑分析或推理，事实上也根本找不到事实依据。为了能够如实知见身心现象在当下即刻生灭的本质实相，就要亲自去观察体证。在自己能够如实知见到名法与色法刹那间生灭的本质实相之后，就不会再去想方设法地否认真理了，YOGI自然而然就会全盘接受这个事实真相。因为，那不是谁强硬地逼着自己去接受的，也不是任何人在发号施令，强迫地让自己必须要相信的，而是自己亲眼所见。人人都有权并应该知道事实真相和真理，这才是所谓的信仰自由的意义所在。

昨天讲过，眼门、耳门、鼻门、舌门、身门、意门，这六根门处的六种净色是接受元素，分别接受六种所缘，即撞击元素的撞击，当下生起同生元素，包括：六识、六触、六受。现在，最显著的目标是“听到”了声音，昨天已经讲过关于“听到”的当下具体发生的撞击元素、接受元素和同生元素。今天，为普及教理常识，继续讲解其他根门处这三类元素是如何发生的。

“看到”的当下，同样是撞击元素、接受元素和同生元素等因缘和合的现象在发生。接受元素是眼净色，人们称之为眼睛，可见的颜色图像是撞击元素，在有光线的条件下，色所缘撞击到眼净色，会生起眼识、眼触、视觉感受这些同生元素。在撞击元素、接受元素和同生元素等因缘和合时，就发生了“看到”，“看到”是人们在语言沟通时使用的名称。分析一下“看到”现象发生的真实本质，就会发现：眼睛和色所缘是色苦谛，虽然在“看到”的当下发生了其他不显著的名法，但是，只有眼识、眼触、视觉感受是其中最显著的同生元素，它们是名苦谛。

眼识、眼触、视觉感受是在看到的时候同时发生的名法，任何人都无法否认这个事实。同生元素在生起之后，刹那间就灭去了。生起后就灭去的东西，都不是好东西，都是属于苦的范畴，这是世尊佛陀在经典中的开示。这是真实的法，是真理，世尊称之为苦。相关的一个偈子这样说：

“识触受”为三名法，实观“看到”知苦谛。

如实观照“看到、看到”，就能够如实知见到色苦谛、名苦谛。如果想要如实知见到色苦谛、名苦谛，应该怎么样如实观照呢？首先，不应该去寻找单独个别的元素，不要试图去分析：

哦，这个是撞击元素；

哦，那个是接受元素；

哦，那个是同生元素。

如果去把这些元素单独地找出来观照，就会错失了观照当下生起存在的目标。因为，名法与色法在当下生起后，不作片刻停留，转瞬即逝。刹那间生灭的法，一不留神就消失了。如果心溜号去作分析了，就来不及观照当下真实发生的目标。因为一心不能二用，所以，YOGI要练习整体地专注观照“看到”这个目标现象，而不是要把个别元素单独挑出来观照，在整体地观照“看到”的同时，要标记“看到、看到”，当然，每个国家用各自不同的语言标记。

问题是，为什么“看到”的当下，要去观照呢？

因为，如果没有正念，没有在“看到”的当下如实观照，就不能如实知见到，当下真实存在和发生的撞击元素、接受元素和同生元素这些名法与色法（或者说色法与名法）的本质实相。不知道名法与色法的本质实相，就是无明（avijjā）。在无明状态下，如果所缘是悦意的、令人感兴趣的，贪欲就会进入心里；如果所缘是不悦意的、令人厌恶的，嗔恨就会进入心里。没有经过正念观照练习，人们在看到目标的时候，要么是贪欲生起，要么是嗔心生起，凡夫就是这样，日复一日地生活在贪、嗔、痴等烦恼之中。

正念如果已经预备在先，每当“看到”的时候，立即能够在当下如实观照，这些贪、嗔、痴烦恼就没有机会进入心里。在刹那间，撞击元素、接受元素和同生元素同时发生，习禅人要整体性地观照并标记“看到、看到”。

正念观照“看到”，这三种元素是在一瞬间发生的，就在这一瞬间，生起了两种心路过程：

一组是在眼识生起后的眼门心路过程，这个心路有一连串的无记心[2]；

另一组是彼随起意门心路过程，这个心路有发生在意门的一连串无记心。

《阿毗达摩》巴利经典开示说，无记心（avyākata）既非善心，也非不善心。善心与不善心都是造业的心，无记心则是不造业的心。为了切断造业的心（速行心），特别是为了要阻碍不善心生起，YOGI要在“看到”发生的当下，提起正念，如实观照“看到、看到”，就能够如实知见到当下生起的撞击元素、接受元素和同生元素，同时避免了造业。

《相应部》巴利经典中有开示说：

diṭṭhe diṭṭhamattaṃ bhavissati。

意思是：看到的当下，仅仅如实地观照“看到”。

众生不可避免地从六根门接触所缘，撞击元素、接受元素、同生元素必然要发生。为了停止造作善业、恶业，特别是为了不再造作恶业，YOGI就要在每一次根门接触所缘的当下，毫不迟疑地立即提起正念观照，即：

看到的当下，要立即地如实观照，并标记“看到、看到”；

听到的当下，要立即地如实观照，并标记“听到、听到”；

闻到的当下，要立即地如实观照，并标记“闻到、闻到”；

尝到的当下，要立即地如实观照，并标记“尝到、尝到”；

触到的当下，要立即地如实观照，并标记“触到、触到”；

打妄想的当下，要立即地如实观照，并标记“想到、想到”。

观照的方法就是这么简单，即：整体地覆盖住目标全部，如实观照，一方面要激发精进力，一方面要瞄准目标，同时还要标记目标。反反复复地练习观照，就能够在目标生起的当下，立即截止住造业的心路。

如果没有正念，或者，也练习了观照，但是，正念老是慢半拍；或者，在根门接触所缘的当下，YOGI习惯于转去思考分析和打妄想，比如，这是什么？怎么是这样的？为什么呢？等等，那就不能够如实知见到当下生起的目标的本质实相。

巴利语avijjā，意思是无明，无明是指不知道真相，不知道真理。如果不知道真理，那就会颠倒是非。被无明污染的心，是不知道惭愧的；就是说，在无明污染之中，伴随着心生起了无惭无愧两种心所（ahirika-anottappa）；无惭、无愧是不善心所，它们永远伴随着不善心生起。同时，因为当下的心没有贴到目标上，心是散乱掉举（uddhacca）的。经典开示说，每当不善心生起的时候，至少都有这四个不善心所同时伴随着生起，它们是：

无明（avijjā）、无惭、无愧（ahirika-anottappa）、掉举（uddhacca）。

马哈希西亚多济开示过一个相关的偈子是：

不观照，烦恼进。

比如，每当“听到”的时候，如果没有以四念处内观智慧禅修的方法立即观照“听到、听到”，就会生起烦恼。如果及时地观照，烦恼就会消除，相关的偈子是：

有观照，烦恼净。

这些偈子就是四念处内观智慧禅修的定律。

在“看到”的当下，为了要阻止烦恼进入心里，就必须要小心翼翼地提起正念观照，并标记“看到、看到”。要激发炽热的精进力，YOGI应该一直是处于有备无患、蓄势待发的精进状态，同时还要瞄准目标。做到这两点对YOGI来说非常重要，如果做不到的话，即符合了定律：不观照，烦恼进。

如果在“看到”的当下，做到了立即观照，心中不会进入烦恼，即符合了定律：有观照，烦恼净。

世间凡夫，无论看到什么目标，没有正念，在绝大多数情况下都会生起烦恼。

作为YOGI来说，为了杜绝烦恼进入心里，必须在一看到目标的时候，就立即观照。如偈所言：

看到当下即观照。

习禅人要趁热立即观照当下正在发生的目标现象，当下就获得了禅修的利益，即：当下仅仅生起了眼识等无记心，心路到此为止截断了，不再造业。否则，如果没有提起正念如实观照，凡夫会生起一连串的疑问：

看到的这个是什么？怎么回事？为什么会这样？

这些妄念一旦生起，贪、嗔、痴等等烦恼就已经进入心里了。想要截断造业的心路， 只让无记心生起，并非这么容易就能够做到。YOGI必须要有扎实的基础练习，就是要反反复复地练习观照腹部的上下起伏这个主要目标。只有培育了强大的定力之后，习禅人才能够做到，在看到的当下，如实观照“看到、看到”，并能够粗略地觉知到在当下生起的名法与色法的本质实相——“无常、苦、无我”；显然，YOGI已经生起了无常随观智、苦随观智、无我随观智。

随观六根门当下生起的名法与色法，将如实知见到名法与色法各自有各自的特相，这些特相在当下生起之后就灭去；如实知见到名法与色法在当下迅速地在生灭、生灭，YOGI越多地练习观照，名法与色法在当下快速生灭的现象会越明显地被觉知到，YOGI需要一个精进习禅的过程以做到这点。当YOGI生起了无常随观智、苦随观智、无我随观智的时候，如实知见到名法与色法在每一个当下互为因缘地在发生、在灭去，其中并没有“我”，显然，名法与色法其中是无我的；YOGI体证到了，名法与色法现象如连环扣一样，一环紧扣一环地在因缘和合之下生起，在因缘分散之下灭去，其中并没有任何主宰在掌控这堆生灭。

当无常随观智、苦随观智、无我随观智反反复复地生起的时候，内观智慧已经渐趋成熟，随时随地，因缘法在pavatta戛然而止的当下，即跃入到appavatta，YOGI将会体证到无为法殊胜的幸福。

巴利语pavatta的意思是：无休止地在轮回转起的（名法与色法）生灭之流；

巴利语appavatta的意思是：出离了转起，（名法与色法）生灭之流截断。

昨天开示过，在听到的当下，相关的名法与色法现象是如何发生的。六根门处发生的名法与色法现象，同样地都是撞击元素、接受元素、同生元素这些因缘和合的现象。世尊佛陀首先开示的是，看到的当下名法与色法是如何发生的；其次开示的是，听到的当下名法与色法是如何发生的。因为，能够经常性地、最显著地发生的，就是“看到”和“听到”，而“闻到”、“尝到”发生机会比较少，当然，“触到”的机会则是时时刻刻都在发生的。

“闻到”的时候，是撞击元素、接受元素、同生元素在同时发生，YOGI事先应该了解这一点。对于观照“闻到”，前辈们总结的偈子是：

鼻根与香二色法，

识触受为三名法，

闻到当下正念观，

名法色法真苦谛。

闻到的当下，整体地观照“闻到、闻到”；无论是香味、臭味、还是中性气味，在闻到的时候，可以暂时地放下一直在观照的主要目标，随缘专注地观照“闻到、闻到”；有时候自然地会觉知到撞击元素，有时候觉知到接受元素，有时候觉知到同生元素。

为什么要观照六根门当下生起的目标现象呢？因为这些名法与色法都是真实的苦谛。苦谛生起的当下，练习如实观照苦谛，将会生起苦谛智（dukkhañāṇa）。YOGI为了要了知苦谛，为了生起苦谛智，就要在苦谛生起的当下，练习如实观照。如果没有练习观照，就不会生起苦谛智；不仅不会生起苦谛智，还至少会多生出来无惭、无愧、掉举等等不善心所这些烦恼污染；此外，贪、嗔等等一系列烦恼都有可能随时随地窜出来。所以说，每当闻到气味的时候，立即在当下如实观照“闻到、闻到”，心路即在无记状态停下来，不再继续造业。

持续不断地保持正念如实观照，清净心就培育起来，心越来越清净，内观智慧将会开发增长，这被称为善心的培育。

YOGI每天吃饭只有两次，所以，用餐的观照练习机会不多。要在咀嚼甜品等固体食物的时候，在饮用饮品等液体食物的时候，练习观照这些动作，包括拿起勺子舀汤，喝汤等等。在排队去托钵堂的时候，要在路上观照行走的脚步。到达托钵堂之后，要观照所有身体动作，包括：身体停下来的动作，脱鞋的动作，收伞的动作，一节一节登上楼梯的动作；打饭的动作，走到座位前的动作，坐下去的动作；看到饭桌时，观照“看到、看到”；拿勺子，搅拌饭菜，舀起饭菜的动作，张口的动作，把饭菜送入口中，咀嚼的动作，等等等等，非常之多；以及咀嚼之后品尝到食物味道，等等，都需要这样细致观照。每天用餐两次，虽然吃饭的次数并不多，如果认认真真地练习观照，YOGI将能够觉悟殊胜之法。

班迪达大长老曾经在研究经典的时候了解到，在某个历史时期，斯里兰卡的僧众们曾经特别注重实践内观禅修。出家僧人在村庄里面托钵之后，并不是径直回到孤邸受用钵食，而是就近在村庄内供僧人专用的钵食亭里面受用钵食，钵食亭是在家居士供养给僧众们专用的。据说，没有一个钵食亭里面不曾有证悟阿罗汉的僧人；明白地说，就是每一个钵食亭里面，都有一些僧人在受用钵食的过程中，证悟了阿罗汉。

现在YOGI们如果能够通过这一例证，真正了解并相信修习四念处内观智慧禅修殊胜的功德利益，就会倍加珍爱无上宝贵的佛法，加倍地激发精进力。即使是在用餐的过程中，自己也要细致认真地观照觉知，正念地用餐，都将能够获得殊胜的定力和智慧。就算是暂时还不能够觉悟初道初果，但是，为了觉悟圣道智、圣果智而精进习禅，绝不漏失正念，自己的定力和内观智慧都将能够迅速提升；至少，在提起正念观照目标的当下，自己已经远离了烦恼，这是修习四念处内观智慧禅修的当下就获得的利益。

根据四念处内观智慧禅修定律“不观照，烦恼进”，那么，在用餐全部过程中，YOGI的责任就是要能够毫无漏失地观照自己的一举一动。

全身对触所缘都会有觉知，比如，人们都能够觉知到硬、粗糙、软、细滑、冷、热、暖、轻、重、紧绷、僵硬、震动、移动等等，这些是撞击元素。全身除了坚硬、干燥的部位，如指甲、头发、死皮等等之外，其他湿润的部位都遍布着身净色，身净色接受到触所缘——撞击元素的撞击，同生元素——身识、身触、触觉感受即刻生起。

硬撞击到身净色，身识生起，即觉知到了硬；

软撞击到身净色，身识生起，即觉知到了软；

冷撞击到身净色，身识生起，即觉知到了冷；

热撞击到身净色，身识生起，即觉知到了热；

紧绷撞击到身净色，身识生起，即觉知到了紧绷；

震动撞击到身净色，身识生起，即觉知到了震动；

以此类推，因为身净色遍布全身，全身到处都会生起身识。“触到”是最经常、最普遍生起的目标现象，当下的“触到”成为最显著的目标现象的时候，就要以四念处内观智慧禅修的方法，如实观照“接触、接触”。

下一次开示再给大家详细讲解，从观照腹部上下起伏的目标开始，如何观照“触”。

身心内六根门处生起的名法与色法，都是因缘和合的现象。名法与色法在持续不断地发生，即使在睡眠时间里，名法与色法都在持续不断地发生着，巴利语称之为uppannuppanna（在因缘和合之下不断地生起）。名法与色法从来都不是无缘无故地发生的，它们永远都是在相关的因缘和合之下一环紧扣一环地在发生，这在巴利语中称为saṅkhāra，意思是：由相关的因缘和合而在刹那间生灭之因缘法。通过反反复复地如实观照，YOGI如实知见到了：当下生起的名法与色法就是在不断地坏灭、坏灭而已。

对于这些教理常识，在未投入内观禅修之前就应该有所了解。如果当初自己曾经想要依赖逻辑推理和思考来推翻这个事实，那是因为自己从来都没有进行过正念的训练，从来都没有像现在这样，通过四念处内观智慧禅修的方法，如实观照过自己当下发生的身心现象。当初不进行正念观照，想要如实知见到自身发生的最粗显的名法与色法的本质实相都是遥不可及的，更不要奢望能够了知到必须通过逐级开发增长内观智慧之后，才能够如实知见到的名法与色法的极其微妙的本质实相。更为至关重要的是，仅仅依赖逻辑推理和思考想象，想要体证到真实有保障的寂静幸福，那才是天方夜谭。

所以，对于密集禅修了相当长时间的YOGI们，已经获得了丰富的实践经验，今天你们学习相关教理知识的时机到了，班迪达大长老适时地引经据典开示了相关教理常识，并紧密地与内观禅修实践相结合，以期促进大家的禅修进步。余下的内容改天继续讲解。

2016年01月02日班迪达大长老的开示

按照开示顺序，今天要讲如何观照“触到”，以及与之相关的身净色、触所缘，身识、身触和触觉感受。对于正在禅修状态的YOGI来说，与触相关的目标是非常广泛的。

除了气血不通的干燥部分，色身内外只要是湿润的部位，都有身净色，都会觉知到触所缘。触到硬的，就觉知到硬；触到软的，觉知到软；触到粗糙的，觉知到粗糙；触到细滑的，觉知到细滑；触到冷的、热的、暖的，觉知到冷、热、暖；触到紧绷的、僵硬的、震动的，觉知到紧绷、僵硬、震动；等等，等等。几乎布满全身的身净色是接受元素，地界、火界、风界是撞击元素，在这些色法（触所缘）撞击到身净色的当下，生起身识，了知到了色法的特相。身识与触所缘通过身触而互相接触，触到柔软细滑的所缘，生起乐受，触到坚硬粗糙的所缘，生起苦受，触到中性所缘，生起不苦不乐受，即：舍受。

在同生元素中，最显著的名法是身识、身触、触觉感受，当然，与它们同时生起的还有其他不显著的名法。根据经典里面的开示：

Yathā pākataṃ vippassanā abhiniveso

意思是说，内观禅修就是要如实观照当下生起的最显著的目标。

YOGI都要按照经典开示的方法来习禅。在身心内生起的目标中，包括腹部的上下起伏、坐着、接触、提脚、推脚、放脚、睁眼、闭眼、眨眼睛等等，都与触到相关。触到的目标极其广泛，今天，以教理结合禅修实践，讲一讲如何练习观照“触到”。

有肺的众生需要呼吸，吸入身外的空气之后，要排出体内的气体。吸入空气后憋住不呼气不行，呼气后憋住不吸气也不行，必须要让呼吸自然而然地发生。吸气时，空气从鼻头处进入鼻腔，如果需要了知鼻头处的出入息，心就要守候在鼻头处，或口唇处。吸气一开始，空气开始从鼻头处进入，直至吸气结束，心要一直守候在鼻头处，同样地，呼气一开始，直至结束，心都要守候在鼻头处。心只有始终守候在那里，才能够了知到风界。鼻子长的人，要让心守候在鼻头处，鼻子短的人，心要守候在口唇上，风在鼻头或口唇上来回地进出摩擦。观出入息，想要如实了知风的出入，一开始是这样练习的。

人如果憋住不吸气，时间太长会很累，受不了。因为想要吸入空气，风就会进入身体，同样地，如果憋住不呼气，也会挺不住，想要呼气的心动念会很强。所以，很明显地，呼吸的发生，是因为想要呼吸的心动念生起了，每时每刻都想要呼吸，呼气、吸气就会每时每刻地发生。完成一次呼吸，风就在鼻头处进出一次，腹部发生上下起伏一次。

腹部上下起伏的动作发生，是因为风的出入。腹内风有别于呼吸风，却与呼吸风的发生是相关的。吸气的时候，风被抽进身体，使腹部膨胀起来，呼气的时候，在身体内挤压动作之下，腹部回落，风从身体内排挤出来。必须承认这是真实发生的呼吸现象。虽然世尊佛陀并没有特别具体地开示过观照腹部上下起伏的业处，却开示过同类相关的业处，即：禅修者应该观照色身的四大元素，这个范畴就包括了体内的六种风，其中，腹内风直接与腹部上下起伏动作相关。腹内风是真实的色法，色法是苦谛，因此，腹内风是苦谛，同时，名法也是苦谛。世尊佛陀在经典中有开示：

dukkhaṃ pariññeyyaṃ

意思是：如实观照名法与色法，就会如实知见苦谛。

腹部上下起伏本质上就是腹内风，是真实的色法，是苦谛。“如实观照色法”，色法的范畴就包括了腹内风，即：腹部上下起伏。YOGI需要明白这一点。

曾经有人会怀疑说，“这是怎么回事呢？要观照腹部上下起伏吗？在经典里面从来都没出现过这句开示，可是人们都在这样观照，竟然好像是经典的教导一样。这样修对吗？”

可以肯定，这个业处是符合经典教导的，腹部上下起伏是腹内的肠外风[3]，是世尊佛陀开示的六种风之一。风是色法，凡是色法现象都应该如实观照，这是完全符合世尊的教导的禅修业处。腹部上下起伏的时候，显著地发生着的紧绷、僵硬、震动等等，都是风界的特相。谁都不能否认腹内风界的存在，也不可以否认，腹部上下起伏作为内观禅修的业处是正确的。

呼吸时，腹部的上下起伏动作中紧绷、坚硬、震动等风界的特相，是非常显著地发生和存在着的。所以，心要守候在色法发生的显著部位——腹部，要一心专注在腹部。因为心预先守候在腹部，在吸气的时候，就会觉知到腹部的膨胀（上）；因为心预先守候在腹部，在呼气的时候，就会觉知到腹部回落（下）。

例如，如果想要迎接重要的客人到来，就要在客人要进来的地方守候等待，客人一出现，马上就能够见到他。同样地，腹部的上下起伏就像是自己的客人一样，吸气的时候，“腹部膨胀”就像是客人来了，呼气的时候，“腹部回落”亦像是客人来了。心要守候在“客人”要出现的腹部，这需要激发精进力，专心致志地守候在业处，在上下起伏一旦发生的时候，觉知的心立即就会看到它。从“上”一开始发生，直到“上”结束，心要全程同步地“陪同”，并标记“上”；同样地，从“下”一开始发生，直到“下”结束，心要全程同步地“陪同”，并标记“下”。

习禅新人在最初练习观照的时候，用无声标记的方法很容易就能够提升定力，如同刚刚读书的孩子，必须要大声地发音拼读。读书需要一个循序渐进的过程，同样地，内观禅修刚刚开始练习，必须要用名称标记目标。如果不用名称标记，仅仅以散乱的心自然观照，对习禅新人来说，要提升定力是困难的。有时候，禅师可能还会要求某些YOGI发出声音作标记，这种方法要根据实际情况决定。基本上说，能做到无声地标记目标即可。

为了不要漏失观照每一次腹部上下起伏的动作，心要始终地守候在腹部。心要能够到达腹部并贴住在腹部，就需要激发炽热的精进力，同时，心必须要瞄准腹部。事先学习了方法，再练习观照就不会手忙脚乱。在腹部膨胀的时候，要紧紧密密地跟踪观照“上（起）”；在腹部回落的时候，要紧紧密密地跟踪观照“下（伏）”。如果没有事先做好准备，就会措手不及，因为松懈马虎，心不在焉，在腹部膨胀起来的时候，自己根本不知道腹部膨胀的动作在发生。所以，YOGI在最初习禅的时候，要反复地练习激发精进力，反复地练习瞄准目标，只有这样，才能够养成正念观照的习惯。要做到在每一次腹部膨胀起来的时候，正念觉知的心都能够到达目标，并与之同步发生，每一次腹部回落下来的时候，正念觉知的心都能够到达目标，并与之同步发生。

随着呼吸而发生腹部上下起伏的动作，其中紧绷、僵硬、震动、松软等特相非常显著地在发生，这些都是风界的特相。风界是能够撞击到身净色的色法，被称为触所缘，或风触所缘。随着呼吸发生，风触所缘遍及了整个腹部，撞击到身净色。身净色是接受元素，在紧绷、僵硬、震动、移动等风触所缘的特相撞击到身净色的当下，身识生起。心觉知到了腹部上下起伏的动作，也觉知到了紧绷、僵硬、震动、移动等特相，身识与触所缘在身净色处接触，被称为身触。如果没有特别的触觉感受，当下生起的就是通常被人们忽略的舍受；有时候，呼吸憋闷，气不通畅，就会觉知到苦受；有时候，呼吸顺畅、稳定，就会觉知到乐受。经过反反复复地无数次地练习观照，苦受会愈来愈少，呼吸会越来越平稳均匀，乐受就会明显起来。

无论怎样，刚开始练习内观禅修的时候，首先要了解到，身识、身触、触觉感受是一组名法的集合，它们被称为同生元素。在正念地观照腹部上下起伏的当下，谁都不可否认。

当下发生和存在的名法与色法有接受元素、撞击元素和同生元素。虽然开始习禅的时候它们没有被明显地觉知到，但是，人们不应该武断地否定它们是在真实发生和存在的名法与色法。真正地想要尝试探索真相的人，通过如实观照，最终就能够如实知见到这些名法与色法，即：

接受元素——身净色；

撞击元素——触所缘是一组色法；

同生元素——身识、身触、触觉感受是一组名法。

身心内就只有名法与色法这两类法而已，此外再也找不到其他法。为了要能够如实知见到腹部上下起伏过程中，真正在发生和存在的到底都是哪些名法与色法，就要不断地激发精进力，始终如一地瞄准腹部，持续专注地观照腹部的上下起伏而不要间断。如此，定力就能培育起来。相关的偈子是：

当下膨胀，时刻精进，精确瞄准，持续观照；

当下回落，时刻精进，精确瞄准，持续观照。

这就是观照腹部上下起伏的方法。只要有呼吸，腹部的上下起伏就在发生，“当下”的意思非常明确：就在当下，目标热热乎乎地在发生。如果目标尚未发生，则不可以预先观照到，预先去观照的，都是心中想象出来的目标。如果目标已经发生了、过去了，不可能追上去观照已经并不存在的目标。

“当下膨胀”，就是当下正在发生的目标现象。为了使心到达当下正在发生的目标，要激发精进力，要瞄准目标。瞄准就是寻的作用，巴利语vitakka的意思是，瞄准目标，导向目标，专注目标。比如，腹部正在膨胀起来的当下，为了使心能够到达腹部，为了让心安置到腹部，必须从以下两方面入手：

一方面要激发出炽热的精进力，这样才能够把心推向目标；

一方面要让心对准目标、瞄准目标、专注到目标上，如此才能够使心最终落在腹部，安置在腹部。

腹部正在回落的当下，同样地，要时刻精进，精确瞄准，持续观照。如此般地做到分分秒秒地观照目标，就是YOGI唯一的工作责任。

即使开始练习观照的时候，尚未开发出内观智慧，但是，只要在腹部膨胀的时候，练习激发精进力、瞄准目标，一次、两次持续地练习，到连续三、四次，甚至五、六次，正念就这样培育起来。渐渐地，心就能够贴住在腹部、安置在腹部。心刹那间、刹那间都专注在目标上，定力便培育起来了。最终，念力、定力同时强大起来，每时每刻地在同步发生。

所以，并不需要额外地使用特殊的方法来专门地提升念力和定力。换句话说，提升念力和定力的方法，就是要做到让观照的心不偏不倚地刚好对准目标。因此，必须要瞄准，必须要专注，这是YOGI的责任。有时候，自己能够专注在腹部上下三、四次，有时候是五、六次，甚至十次，有时候是一分钟。当心能够专注在腹部上下起伏的时候，即使内观智慧尚未开发增长，正念能够专注地观照目标，心中就不会生起贪、嗔，心中没有想要这、想要那的欲望，也没有在生气、不满意。远离烦恼污染的心是清净心，这就是在培育善心，这是从一开始修习内观禅修就能够获得的殊胜利益。

呼吸时时刻刻都在，腹部上下起伏也是时时刻刻都在发生，所以，能够持续不断地正念观照腹部上下起伏就非常重要。所谓正念观照，就是观照的方法要正确，还要做到紧紧密密，细致认真。观照觉知的心准确无误地专注在腹部，紧紧密密地跟上每一次的膨胀和回落，不漏失任何一次的上下起伏。这样的练习非常重要。如果上一个观照紧接着下一个观照，每一个观照都没有间断的话，这就做到了始终如一的正念观照。所谓滴水穿石，就是一滴水是微不足道的，根本都没有力量，但是，一滴一滴不断地、专一地滴落一处，最终就累积了不可思议的力量。

积沙成塔，积少成多，一次又一次反反复复地观照腹部上下起伏，最终，清净心的力量便能够超乎想象地强大起来。与此相关的偈子开示说：

细致认真，持续稳固，紧紧密密，毫无间断。

小参的时候，禅师想要了解YOGI的观照能力，会提出一些问题，例如：

能不能观照腹部的上下起伏？

自己有没有激发精进力？

有没有专注地瞄准到腹部？

是不是能够细致认真地如实观照？等等。

YOGI应该要老老实实地如实报告，一是一，二是二，经验到了就报告经验到了，没有观照到的以及自己并不知道的，就不要做假报告。小参的时候要求YOGI如实报告自己实际的禅修经验，而不是环顾左右而言其他。

随着呼吸，腹部自然而然地会有上下起伏的运动。腹部的上下起伏并非是故意地做作出来的目标，YOGI根本不需要刻意地去让腹部膨胀起来，或瘪落下去，呼吸要自然地发生，腹部上下起伏也都是自然发生的。YOGI应该做的工作，就是如实观照当下发生的目标的本来的样子：

腹部膨胀，观照“上”；

腹部瘪落，观照“下”。

关于小参的偈子是：

目标生起，精进、瞄准，如实报告，是否专注。

腹部膨胀，精进、瞄准，紧密贴住，当下目标。

腹部瘪落，精进、瞄准，紧密贴住，当下目标。

为了增强观照能力，必须要细致认真地习禅。如果自己已经学会观照目标了，还应该继续报告，自己都觉知到了什么呢？要做到如实地报告。如果自己能够观照到“上”、“下”或说“起”、“伏”，当下觉知到了什么呢？觉知到了腹部形状吗？觉知到了腹部膨胀起来的动作形态吗？还是腹部瘪落下去的动作形态呢？或者，是不是觉知到了紧绷、僵硬、松弛的特相呢？YOGI要能够回答这些问题。如果真的仔细察看过了目标，却说不出来看到的到底是什么，那是不符合实际的。

如果有人在自己面前伸手展示一样东西，看完之后，就能够清清楚楚地知道那样东西是什么，除非是眼睛不好。同样地，一心专注地观照腹部的上下起伏，就是YOGI的工作，YOGI要努力地增强自己观照觉知目标的能力。如果能够观照，就必然会看到，那看到的是什么呢？观察自己面前的目标——腹部的上下起伏，能够说清楚它是什么吗？就是腹部的形状吗？都要说清楚。或者看到了腹部“上”、“下”的动作呢？就这些吗？还是说，觉知到了热、暖和或是冷呢？无论觉知到什么，都应该如实报告，这非常重要。如果工作做得有条有理，工作报告也会是有条有理。腹部上下起伏观照得清清楚楚，小参时也会报告得清清楚楚。相关的偈子是：

如实观照，当下目标，一切了知，如实报告。

禅师乐于帮助那些能够老老实实地做小参报告的YOGI。如果YOGI没有做好功课，没有能够按照正确的方法细致认真地习禅，小参报告的时候就会凭着自己的想象而东拉西扯，报告内容不着边际，禅师很难有效地帮助到这样的YOGI，爱莫能助。所以，在小参报告的时候，YOGI正直诚实的品质是非常重要的。

YOGI应该要观照觉知的主要目标，都必须要去观察、观看，最后，应该如实报告自己所看到的实相。没有经验到的，就不要把自己想象出来的做虚假报告。观照腹部上下起伏的时候，能够看到的是腹部的形状呢？还是其膨胀或回落的形态呢？还是其坚挺、紧绷、震动等等色法的特相呢？这些需要如实报告。

只要能够如实报告，禅师就能够进一步地指导YOGI，或者纠正YOGI的错误，以促进YOGI快速进步。如果当下并没有在观照腹部上下起伏，那时候的心在做什么呢？心没有安置在腹部，跑开了，那是否知道自己当下在妄念纷飞呢？自己是否能够观照并标记妄念呢？如果有观照“妄念、妄念”，结果妄念怎么样了呢？

或者，在久坐之后，身体某些部位发麻、发酸、疼痛的时候，已经无法继续观照腹部上下起伏了，那就要如实观照这些觉受。观照酸痛，持续地观照，酸痛有什么变化了？越来越酸痛吗？还是没有什么起伏变化？还是慢慢地减弱了？最后是不是消失了？这些都应该向禅师报告。

除了要观照觉受之外，自己有没有注意到贪欲会生起？或者嗔恨心会生起？这些情绪生起的时候，有没有如实观照？如果有观照，这些情绪有没有变化？这些都需要如实报告。

此外，当正念无法持续，偶尔有丢失正念的时候，贪欲会生起，嗔恨也会生起。这些烦恼生起的时候，自己有没有觉知到呢？有没有回过神来，提起正念观照呢？如果有观照当下生起的烦恼，结果怎么样了呢？这些都应该报告。

总之，有正念的时候，自己是如何观照目标的，以及对目标了知的结果是什么，需要报告；丢失正念的时候，自己在做什么，有没有觉知到已经心不在焉了，这个当下有没有观照，等等，这些都应该如实报告。这就是YOGI的工作任务。

如果YOGI坦率直言，如实报告自己是如何练习观照的、自己是如何感受目标的、以及自己了知目标的程度是怎样的，等等，对这样的YOGI禅师才会感到非常满意。这样的YOGI是聪明又有智慧的YOGI，这样的YOGI会得到禅师在禅修方法上的修正指导。对于想要获得法益，想要快速取得禅修进步，以及想要早日见法的YOGI来说，认真地做好小参报告是十分重要的。

YOGI自己要准备好小参报告，就像今天开示所说，要预先计划好自己要报告的内容。

禅师们都非常清楚，应该要让YOGI获得殊胜的禅修利益。禅师已经把宝贵的禅修方法认认真真地教导给大家，并乐意给予指导和纠正，如果YOGI按照所教导的方法，恭恭敬敬地、细致认真地习禅，禅师们都会感到欢喜和满意。

如果YOGI在坐禅的时候，连最基本的腹部上下起伏都不能够认真地观照，习禅过程都在敷衍了事，马马虎虎，在做小参报告的时候，也报告不出所观照的腹部上下起伏的实质内容，无需多言，行禅、生活禅方面也一样在随随便便地混日子。一周、两周过去，没有进步，三周、四周过去，还没有动静，累积的时间倒是越来越多，禅修方面则毫无起色。这样的YOGI，禅师即不会再关注他。

既然已经来到禅修中心，为了要争取做一个模范标准的YOGI，首先，在禅座上坐后，就要把心专注在腹部。从腹部的上下起伏这个主要目标开始练习观照，恭恭敬敬地观照觉知上下起伏，禅修的利益很快就会体现出来。接下来，同样要要恭恭敬敬地、细致认真地练习观照行禅和生活禅，以及对身体的各种行为动作的观照，包括：站立、转身、移动四肢等等。

当YOGI能够紧紧密密地观照觉知每一个当下生起的目标的时候，殊胜的内观智慧将会某一个在刹那间闪现出来。

殊胜的内观智慧是如何在刹那间闪现出来的呢？改天再为大家详细开示。

 

2016年01月04日班迪达大长老的开示

昨天开示了触所缘，它是六种所缘中最广泛的一种，是YOGI习禅过程中所能够观照觉知到的最多的目标。全身有血有肉之处遍布着身净色，触所缘与身净色都是色法。身净色受到硬、软、粗糙、细滑、热、温暖、冷、紧绷、僵硬、震动等等色法的撞击，这些可被触知的色法，巴利语叫phoṭṭhabba rūpa（触色），它们都是触所缘。当这些触所缘撞击身净色的时候，就会被触知到，比如：

“硬”撞击在身净色，就知到了“硬”；

“软”撞击在身净色，就知到了“软”；

“粗糙”撞击在身净色，就知到了“粗糙”；

“细滑”撞击在身净色，就知到了“细滑”；

“热”撞击在身净色，就知到了“热”；

“冷”撞击在身净色，就知到了“冷”；

“僵硬”撞击在身净色，就知到了“僵硬”；

“紧绷”撞击在身净色，就知到了“紧绷”；

等等等等。

同生元素身识识知到了触色（触所缘），身识与触色在身净色这里的接触，就是身触。心对悦意的所缘，生起乐受；对不悦意的所缘，生起苦受；对中性的所缘，生起舍受，这些就是触觉感受。身识、身触、触觉感受是同生元素，它们是在身门发生的最显著的一组名法，它们都是苦谛。世尊佛陀开示说，观照身门发生的“接触”，就将清清楚楚地了知到苦谛。YOGI想要了知苦谛，就要提起正念如实观照“接触、接触”。

触所缘非常广泛，例如，腹部的上下起伏，坐着，弯曲伸展四肢、倾斜身体、转身，提脚、推脚、放脚，睁眼、闭眼、眨眼等等身体动作，这些都是触色（触所缘）。触所缘是最显著的目标，也是最广泛的目标。依据经典开示：

yathā pākataṃ vipassanā abhiniveso

意思就是，最初修习内观禅修，心要倾向于观照觉知当下最显著的目标。

如实观照“触”，恰恰符合了这句经典开示。今天，从腹部上下起伏开始，班迪达大长老继续开示习禅的方法。

在禅座上坐下去之后，首先要观照的主要目标就是腹部的上下起伏。心预先就要专注在腹部，从隐隐约约地开始觉知到腹部膨胀起来，直至膨胀的动作结束，整个过程都要观照觉知到。这需要自始至终地激发精进力，心要自始至终地瞄准在腹部，使心专注于腹部，进入腹部，观照的心与腹部膨胀的动作同步发生。这个观照方法，班迪达大长老反反复复地在跟大家强调。

为了使心对准目标，就需要瞄准，这是寻禅支的作用；为了使心到达目标，就要持续地激发精进力，这是八正道之中最重要的一个道支——正精进道支。大家都很清楚，习禅过程中，对待当下生起的目标态度冷漠，无动于衷，或心生厌烦，却想要禅修有所成就，肯定是行不通的。YOGI必须要始终如一地激发炽热的精进力，心永远保持警觉活跃，积极热情，严阵以待，时刻准备着向目标出击。从腹部刚刚一膨胀的时候，直至膨胀结束，心都要自始至终地、积极主动地贴在腹部，观照的心要与膨胀的动作同步发生。

习禅过程中，要激发平衡的精进力，不要时而过剩，时而匮乏。过剩的精进力使心滑落下目标，而缺乏精进力，心就不会到达目标。因此，激发精进力要恰如其分，不多不少；这需要用瞄准（寻）来平衡，以定力来协助调整。每一次的正念观照，都要平衡精进力与定力，这非常重要。因此，在练习观照腹部膨胀的当下，要知道：

心是否能够推到目标上呢？贴住目标了吗？

心有没有对准目标呢？

如果是在认真地习禅，自己就会知道。心如果未能到达目标，就要继续努力地推上去；心如果没有对准目标，就要把心再瞄准到目标上去。观照腹部回落的动作，方法也是一样的。YOGI自己必须要明确地知道：

心是否能够推到目标上呢？贴住目标了吗？

有没有对准目标呢？

观照觉知一个上下起伏的动作，再紧接着下一个上下起伏的动作，是不是都能够同样地观照觉知每一次的上下起伏呢？观照的心是不是能够持续地贴在腹部呢？是不是能够一直地对准目标呢？这些都是非常关键的。正念观照的心要一刻不停地专注在目标上，丝毫的松懈和马虎都要不得。要避免心不在焉地一边在口头上或是仅仅在心里标记“上、下”，一边心已经飘到了九霄云外。在标记目标的时候，心要始终地与目标同在一处。如果真的提起了正念，心有没有推到目标上，有没有瞄准目标，心是不是飘走了，等等，YOGI自己都会清清楚楚地知道。

反反复复地观照腹部上下起伏，都看到了什么呢？看到了腹部的形状吗？还是看到了腹部膨胀或平坦或瘪陷的形态呢？或者，看到了什么色法的特相呢？

如果把有滋味的、块状的、或是片状的食物放入口中咀嚼，会了知到什么？知道食物是块状的吗？仅此而已吗？有没有品尝到味道呢？如果注意认真地觉知口中咀嚼的食物，就会品尝到其味道。如果咀嚼的时候不仔细觉知，结果就是不知其味。通常，人们并没有在用心品尝味道，直到吞下了食物，都还不知其味。就算是知道了，也只是模糊地知道一个大概，并不会清清楚楚地知道。

这个比喻，班迪达大长老经常有提到。但是，一些YOGI可能会认为，这个老生常谈的比喻反反复复地说，实在是琐碎，因此，他们并没有把它放在心上去琢磨。结果，很多人在观照目标的时候，根本都不认真仔细；坐禅的时候，应该观照的主要目标——腹部上下起伏，没有仔细观照；小参的时候，便无法说清楚腹部的上下起伏是什么，或者，就仅仅敷衍地报告说，觉知到了一个上、一个下，仅此而已。

腹部上下起伏不是发生一次而已，而是在连续不断地发生，自己能不能持续不断地跟住观照一个接着一个的上下起伏呢？能够持续观照多久呢？每一个上下起伏彼此是否是相同的呢？还是不同的呢？这些自己要知道。

再比如，一队在行进的蚂蚁，如果从远处看到，会误以为是树枝，或误以为是条绳子；慢慢走近一点的时候，发现目标是在蠕动着的；越靠近目标，自己就否定了原来误以为的绳子、树枝的概念，大概地知道了那是活动的生物；再靠近的时候，才发现那原来是一队在行进的蚂蚁，蚂蚁两三只，三两只头尾相接地在爬行；最后，只有在面对面地观察蚂蚁队伍的时候，才能够清清楚楚地看到，它们是彼此分开的、并非彼此连贯的一只只蚂蚁，一只又一只的蚂蚁来来回回地在这条“路”上爬行。

可见，远距离看目标，与近距离看目标，对目标会有完全不一样的认知结果。明白了这个道理，就可以理解为什么说每一次腹部上下起伏都各不相同。持续观照腹部上下起伏一分钟，在60秒之内，腹部上下起伏是不是每次都是一样的？如果能够持续不断地观照五分钟，对腹部上下起伏观照了300次，每一次的觉知是不是都一样的？能不能做到每分每秒都在专注地观照呢？如果是专注地在观照，那都看到了什么呢？这些都要报告清楚。如果说不清楚，那显然说明自己根本就没有恭恭敬敬地、认认真真地在习禅。

明智的人会知道，清净的心是至善的、是高尚的，清净的心是无贪、无嗔、无痴的心，换言之，清净心是远离了贪欲、远离了嗔恚、远离了愚痴的心。贪、嗔、痴是心的污染源，远离了贪、嗔、痴的污染，心自然是清净、清明的。

现在修习内观禅修，就是在着力开发（uppāda）清净心，要使清净心一个接着一个地、越来越多地生起，使之不断地增长（vaḍḍhana）。这个开发、培育远离贪、嗔、痴污染的清净心的过程，巴利语叫bhāvanā（清净心的培育）。所以，大家修习的四念处内观智慧禅修是一项能够带来宝贵价值利益的、卓越而殊胜的工作。对于这样有宝贵价值利益的工作，不应该随随便便、马马虎虎地对待，而是应该尽可能多地花时间精进用功，恭恭敬敬地、细致认真地完成。在学习了禅修方法之后，从投入禅修一开始，就要心存恭敬，严肃认真，行为举止优雅谨慎，宛如循规蹈矩的绅士淑女一般，YOGI要避免像孩子似的不守规矩。

坐禅时，练习观照腹部上下起伏，就是要在腹部膨胀起来的时候，随之观照并标记“上”，在腹部回落下去的时候，随之观照并标记“下”；但是，最初时并不容易做到持续观照，心很快就会从腹部跑开，一坐中能够专注地观照腹部上下起伏的时间并不长，多数时间都去打妄想了；YOGI新人往往并没有察觉到自己有很多妄念，有时候心东飘西荡了很久之后才发现。最初习禅的时候往往就是这样难以专注。

如果YOGI是诚实的，在小参的时候就会跟禅师报告说，“禅师们教导说，心要专注于腹部，如实观照腹部的上下起伏，但是，学生观照不好，刚刚观照腹部膨胀、回落，一下子心就跑出去了，已经东逛西逛了老半天，自己才回过神来，之后想起来应该要回去观照腹部。可是，刚刚观照一会儿，心又飞走了。”这样的抱怨声，是来自那种非常珍爱佛法的宝贵价值利益的YOGI。虽然最初的观照是力不从心的，但是，起码他们有着恭恭敬敬、认认真真的习禅态度。

现在的一些习禅新人，小参报告的时候并没有类似的怨言，很显然，他们缺乏恭恭敬敬的态度，没有认真观照腹部上下起伏。不能够老实诚恳地报告，禅师就无法有的放矢地给予指导。这种情况目前就有，禅师们想要帮助大家，感到越来越困难。YOGI要实实在在地报告自己的禅修状况，报告自己是不是能够按照禅师教导的方法习禅，报告自己在习禅过程中都具体经验到了些什么，或者是否有困难，这是非常重要的。只有这样，禅师才能够根据YOGI的实际禅修状态给予恰到好处的指导和帮助。

自己如果想要看到某样东西，在远处能够看到的地方第一眼望过去，并没有看到什么突出之处，为了能够清清楚楚地看到它，就要走近一些去看，多迈近一步，就看得更清楚一点，越是接近目标，看得越是清楚，走到最近处，看得最清晰。正在密集禅修的YOGI们，要观照腹部上下起伏，以目前的这种懒懒散散的状态去观照，只能够看到一次腹部上下起伏，这种观照力是不足够的。YOGI要努力地靠近目标观照，越是靠近腹部，看得越是清楚，看得越清楚，看到的特相就越多，不能靠近腹部观照，就看不清楚。

所以，YOGI需要加倍地激发精进力，把心推到目标上，要努力地瞄准目标，精确地对准腹部。为了使正念能够持续地贴住目标，就要不断地激发精进力，不断地瞄准目标，久而久之，定力就稳固了。

定力不断地增强之后，目标就看得更加清楚。拿世间的事物来比喻说，原来裸眼看不到的目标，通过戴上眼镜、使用显微镜、放大镜等等辅助工具，就能够看清楚目标。眼镜的度数要合适，显微镜和放大镜则需要调整好焦距。同样地，YOGI以凡夫肤浅的定力观照目标，是看不清楚的，明白这一点很重要。必须要激发炽热的精进力，同时努力地瞄准目标，这两方面是YOGI想要做到清楚地观照目标的缺一不可的、非常重要的因素。否则，一天又一天地混过去了，天天差不多都一样，除了禅修时间累积得越来越多之外，其它并没有其他特别进步。这种情况是可能发生的。

YOGI新人在最初练习观照腹部上下起伏的时候，如果心能够贴住腹部，首先，会看到腹部的形状；接下来，要加倍地付出努力，随着专注力的提升，YOGI渐渐地看到了腹部膨胀起来的形态，以及腹部回落下去的形态。小参的时候，YOGI要能够实实在在地报告自己观照腹部上下起伏的真实经验，不要报告自己对目标的思考想象；实际上，禅师们对报告的真假都了如指掌，所以，YOGI应该要如实报告真实的习禅经验。

YOGI要知道，腹部上下起伏过程中，呈现出了色法的形状、形态、特相这三种可被识别的特征。心专注在腹部时，就了知腹部的形状。呼吸的时候，腹部自然而然地发生上下起伏的动作，膨胀起来是腹部的一种形态，瘪落下去是腹部的另一种的形态。同时，在腹部上下起伏的过程中，发生了移动、紧绷、僵硬、松弛等等的特相。

例如，观照腹部正在膨胀起来，全部过程中都要激发精进力，心要对准腹部，心紧紧地贴上去，这时候自己看到了什么，觉知到了什么，经验到了什么，要做如实报告。小参报告内容应该包括：

心到达腹部了吗？还是没有到达呢？

腹部上下起伏是观照到了呢？还是没有看到呢？

这些要根据实际禅修经验如实报告。经过反反复复地习禅，YOGI将体悟到，腹部的形状和形态并非是真实存在的究竟法，而仅仅是方便人们描述和彼此互相沟通的名称概念。在腹部发生上下起伏的动作过程中，YOGI所觉知到的紧绷、僵硬、震动、移动、松弛等等这些色法的特相，才是真实存在和发生的究竟法。YOGI们在精进地习禅，目的就是为了最终能够如实知见到这些究竟法。但是，刚开始练习的时候，还不能够在每一次观照的当下都能够觉知到这些色法的特相。

虽然是有了持戒清净的基础，但是，YOGI还需要进一步地获得心清净。如果还没有达到一定程度的心清净，即使偶尔地觉知到了色法的特相，仍然还是会把腹部的形状、形态和特相等都混在一起了知，即：时而觉知到特相，时而又觉知到形状或形态，心清净没有达到一定程度，YOGI还不能够完全地脱离概念，而纯粹清晰地照见究竟法。YOGI不论是觉知到了腹部的形状、形态，还是特相都好，都要向禅师一一地如实报告；如果报告不清楚，支支吾吾说不出来，就说明自己并没有在习禅时认认真真地观照。

人们在世间为了谋生都要工作。在办公室或工厂规定的上班时间，员工都要努力地完成工作任务，如果不能够完成工作目标，那老板就会明白，员工是在偷懒、磨洋工、混日子。所以，员工在上班时间内都应该勤勤恳恳、十分努力地完成工作任务，而不应该空闲在那里不干活。

同样地，在禅修中心这里，YOGI们都要勤奋地完成自己的工作任务，要一刻不停地观照当下的目标，避免偷懒、磨洋工。就像工厂的员工们会多劳多得一样，YOGI如果能够持续地保持正念观照，避免漏失正念的话，就会越多地获得禅修的利益，心越来越清净，随着定力的提升，内观智慧将不断地开发增长。YOGI要杜绝心不在焉地习禅，明白这一点相当重要。

员工在上班的时候，都有一段时间是工间休息；而YOGI除了睡眠时间之外，只要是清醒的状态，都应该保持习禅状态，并没有“工间休息”的时间段，而是要一直地保持正念，持续不断地观照目标。YOGI要杜绝在习禅中“偷懒磨洋工”。

作为员工，为了拿到薪水而努力工作，付出体力和心力，一天工作下来就会精疲力尽，身心疲惫，越是努力工作，最后就越是疲劳不堪。相反地，密集禅修的YOGI们，如果能够做到恭恭敬敬、细致认真、持续不断地习禅，心的力量将会不可思议地强大起来。越是激发精进力，精力越是饱满强大，每天都充满禅悦，乐此不疲，同时，体力也随之增强，这就是修习内观禅修的殊胜之处。

修习内观禅，如果不能够激发出十足的精进力，就不会有显著进步，那就会导致心灰意冷，更加不乐意激发精进力。越是能够激发出炽热的精进力，正念和定力将越来越提升，越是会给身心双方面带来轻安自在，自然地法喜充满；因此，身心更加积极活跃地投入到习禅之中，这是良性的禅修进步模式。如果一个月过去了，YOGI的状态却没有任何喜人的改变，说明YOGI自己并没有在积极努力地习禅。

班迪达大长老希望，在禅修营剩余的时间里，YOGI要理解禅师们诚心诚意地对自己的敦促、教导和帮助，要切实地做到恭恭敬敬地、细致认真地、持续不断地习禅，以使自己的清净心充满十足的力量，通过觉悟究竟的真理，获得真正的禅修利益，到最后，YOGI必将笑逐颜开，满载而归!

 

2016年01月05日班迪达大长老的开示

就像现在这样，YOGI们精进地修习四念处内观智慧禅修，是为了加强和完善在身、语、意各方面的行为的自我约束力和控制力，避免因为胡作非为、造作恶行而自我毁灭。虽然说是能够强化和完善心的力量，但是，这个强化过程不是依赖外在的物质仪器设备来实现的，任何仪器设备都无法改造和升华心的品质。世尊佛陀开示说，要增强心的自制力，需要的是众生本自具有的潜在能力，需要的是在身心双方面所激发出的十足的、顽强的精进力等等善法的力量。这一点班迪达大长老曾经多次讲过。

所谓众生本自具有的潜在能力，其中最根本的是信力，这是指理解并相信因缘业果的真理，包括了理解并相信：

修习善业，将会带来善果报，换句话说，就是修习善的身、语、意行为，就会获得善果报，修习清净、文明的身、语、意行为，就会获得清净的果报；造作不善、不清净、恶劣的身、语、意行为时，因为其造业的思心所是邪恶的，最终必将导致自己堕落，遭受到不善、不清净的恶果报。

比如说，不适合吃的食物，或有毒的食物，不论谁，食用之后必然要受苦遭罪，损害健康，严重时甚至连命都要搭上。这是显而易见的因果常识。同样道理，对于众生来说，非常重要的就是能够从根本上理解并相信因缘业果的真理。如果不相信，就只能随业流转，很难走上解脱道。只有相信这一条最根本的真理，众生才能够走上正道。众生自己要相信，必须要亲力亲为地修习正道，修习四念处内观智慧禅修，才能够开发增长身心的正能量；同时，信力随之不断增强，越来越坚定不移。

如果没有开发增长内观智慧，如果内观智慧没有能够逐阶递升，信力就依然是薄弱的，信心依然会停留在刚刚觉醒的状态。由于没有亲力亲为地实践正法，没有亲自体悟和见法，就不会生起接纳正法的信心。只有按照正确的方法修习四念处内观智慧禅修，恭恭敬敬地、细致认真地习禅，才会逐渐获得心清净的利益；当卓越的心清净达到一定程度之后，殊胜的内观智慧将逐级递升；当YOGI开发增长了殊胜的内观智慧之后，自己都会讶异，“哇，佛法还真不假，自己竟然真的生起了殊胜的内观智慧！”

从此以后，信心开始增强了。如果进一步深入地习禅，随着内观智慧的逐级递升，信心也随之越来越强、越来越稳固。最后，在内观智慧达到成熟的一刻，体证到究竟真实的幸福寂静之后，无论是谁企图要破坏YOGI的信心，都已经无能为力了。这时候YOGI的信心是坚固不坏的，不仅仅这一生坚固不坏，在未来的生命中也一样是坚固不坏的。切实地见证到了正道与非道，就能够做到避邪就正，因为修习正道已经形成了惯性，来生就将自然而然地顺延着笔直的正道继续前行。

像现在这样，修习四念处内观智慧禅修正道，到达这个程度的时候，就是得到了生而为人最应该获得的利益。俗话说，路走正了，目的地就对了；同时，自己也没有辜负难以际遇到的、最伟大而高尚的世尊佛陀的文明教化期，成功地获得了应该获得的最究竟殊胜的利益。班迪达大长老真诚地希愿，每一个人都能够获得这种成就。基于这种大愿，班迪达大长老希望YOGI们真正地懂得四念处内观智慧禅修的功德利益，愿大家都能够珍惜宝贵机缘，恭恭敬敬地习禅。

僧众们非常欢喜地把珍贵的法之礼物奉送给珍惜佛法、精进习禅的YOGI们。今天，在正式开讲主题之前，班迪达大长老再次郑重地敦促大家，为了获得殊胜的成就，大家要精进地习禅。

四念处内观智慧禅具足了潜在的法力，能够使众生的生命品质不断提升，直至圆满无瑕。现在YOGI已经密集禅修了一段时间，那些在恭恭敬敬地、细致认真地习禅的YOGI，如果已经获得了一定程度的清净心，应该已经是法喜充满了。YOGI继续持续不断地习禅，正念会越来越强，定力也会越来越稳固；特别是，在如实知见到互为因缘而生起的名法与色法在刹那间极其快速地生灭的本质实相之后，将会进一步地洞见到名法与色法在刹那间极其迅速地同生同灭，周而复始地在刚刚一生起就立即灭去。看到名法与色法在不停地坏灭的本质实相的时候，清净心将一个接着一个不断地生起，持续不断地生起的清净心越来越有力量；YOGI将体验到卓越非凡的法喜，同时感受到令人难忘的、独一无二的法乐。

品尝到独一无二的法喜、法乐的滋味，YOGI便会更加勇往直前，信心不再倒退。YOGI的忍耐力也已经提升，身心双方面都能够更加承受得住疲劳和辛苦。YOGI越来越感到满意知足，对正法的信心越来越强大、越来越明晰、越来越坚定；相信自己见证到了正法，信心不再退转；不仅不再退转，而且会不断地进步提升。

同样地，为了见证到正法，YOGI的精进力更加勇猛，并不断地提升，精进力不会再下降、减弱、倒退。同时，YOGI更加有能力避免造作不清净的身、语、意恶行。

随着精进力不断提升，念力也在大幅度地提升，定力和慧力也都明显地在增强。在这个阶段，能够控制心的这些力量，包括信力、精进力、念力、定力、慧力都已经显著地提升了。这时候，观染开始明显地出现。虽说是观染（内观的污染，巴利语称为：vipassanā upakkilesa），但是，它却以其不可抗拒的吸引力，牵引住了YOGI对内观禅修的兴趣，使YOGI从此爱不释手，不再放弃内观禅修，直至觉悟到究竟的幸福。到达这个阶段的YOGI，已经不需要禅师们过多的敦促，会自动自觉地持续精进。为此，禅师们一直都在鼓励和引导YOGI们尽快地达到观智的这个阶段。

经典开示说，一共有九个因素，能够增强心的力量，它们使本来软弱无力的心，变得强大而有自制力。其中第一个因素就是：

如实知见到，因缘和合生起的因缘法，生起后又立即灭去的现象。

因缘法就是名法与色法。

没有修习内观禅修之前，YOGI通过阅读经典或听经闻法，学习到了名法与色法在当下即生即灭的教理知识。虽然闻所成慧并不能够使自己对法生起的信心坚固不坏，但是，也不应该心生疑虑，比如：佛陀讲得到底对不对呢？像这一类的疑问就不必有，YOGI应该接受世尊在经典中的开示。经典开示说，通过禅修实践，到达生灭随观智的时候，心的力量将会明显地增强。假如不相信世尊的教导，就不会给自己机会去实践禅修。自己如果真的想要增强心的力量，首先应该对世尊佛陀在经典中的开示生起最基本的信心。世尊佛陀的开示是：

uppannuppannānaṃ saṅkhārānaṃ khayameva.

意思是，互为因缘的名法与色法，在刹那间生起，又在刹那间灭去。

这句开示里面，涵盖了这些意义，包括：

内观禅修应该观照的目标所缘，即：名法与色法；

名法与色法的特相，以及因缘相；

名法与色法刹那间生灭的本质实相。

如果自己想要如实知见到名法与色法的本质实相，就要继续深入精进地习禅。过去几天，一直在开示因缘法，即：名法与色法，在六根门处是如何互为因缘地在发生的。其中特别讲到了在身门生起的“触”的本质实相是什么，以及如何观照“触到”。

习禅新人，以及一些马马虎虎地习禅的YOGI老学员，还不能够一个紧接着一个、持续不断地观照当下生起的目标现象，尚未获得心清净，那就离如实知见到名法与色法的特相还差得远。有的YOGI根本不重视持戒，连持戒清净都难以做到。持戒清净仅仅是基础而已。为了要进一步获得心清净，还应该按照四念处内观智慧禅修的方法练习如实观照。首先练习观照主要目标，在其他次要目标显著地发生时，也要如实观照。

要充分地激发精进力，时刻保持正念，以稳固的定力使心专注于当下的目标，耐心而持续不断地练习观照。只有当精进力、念力、定力足够强大的时候，才能够获得第二阶段的清净法——心清净。只有达到一定程度的心清净，YOGI才能够如实知见到最基本的实相，即：当下发生的目标现象只是名法与色法而已，名法与色法是彼此互不相同的两种法。

接下来，随着定力进一步提升，YOGI将如实知见到名法与色法是互为因缘而发生的现象。继续反反复复地练习观照，定力越来越强，YOGI将如实知见到，互为因缘而发生的名法与色法，是在刹那间生起、刹那间变化、刹那间灭去的。如实知见到名法与色法刹那间生灭的本质实相时，真正的内观智慧才算刚刚生起。但是，最初生起的内观智慧尚不稳固。

反反复复地练习观照，最终疼痛等苦受将被克服。观照的技能逐步地娴熟之后，YOGI将能够如实知见到名法与色法在当下极其迅速地生灭的现象。这时候，YOGI此生对佛法的信心便不再退转，因为，YOGI自己切实地体验到了卓越微妙的佛法之味。

到了这个阶段，YOGI将决不再放弃内观禅修。现在班迪达大长老这里开示讲的是，名法与色法互为因缘而发生，以及名法与色法在发生的当下，YOGI紧密地跟踪观照正在发生的目标，就会如实知见到它们在当下生起后立即坏灭的本质实相。每时每刻所观照的身心内生起的任何一个目标，都在呈现一个共相，即：

互为因缘而发生的名法与色法，在生起之后，刹那间就坏灭的本质实相。

像这样在听经闻法或阅读经典时，YOGI对名法与色法的特相和共相已经有所了解，那就应该相信并接受世尊佛陀在经典中的教导，世尊在经典中开示说：

名法与色法各自有其特相，这些特相又共同呈现出一个共相，即：所有的名法与色法都是在一刻不停地生灭、生灭的。任何人想要推翻这个真理，想要证明名法与色法是永恒不变的，都无法在世间找到任何根据和事实。

在最初接触佛法的闻所成慧阶段，谛听了导师们的开示，了知到所观照的身心内的目标都是名法现象与色法现象，以及它们在生起之后刹那间就坏灭的共相。这是属于比较简单而粗略的教理常识，最初就要相信这些教理。如果自己想要亲自如实知见身心的本质实相，想要增强对佛法的信心及自制力，那就要在听经闻法之后，进行密集禅修训练；通过精进地习禅，如实地观照当下生起的名法与色法现象。所谓精进地习禅，就是要杜绝心不在焉、马马虎虎的态度，要杜绝观照一下、休息一下这种三天打鱼两天晒网的观照方式，而且应该持续不断地精进观照。

今天将要讲解增强和资助五力的第二个因素。经典中巴利语的开示是：

Tattha ca sakkaccakiriyāya sampādeti.

意思就是，必须要恭恭敬敬地、细致认真地习禅，最终，内观智慧将能够成就。

这是资助增长具有统治能力的信力、精进力、念力、定力、慧力这五力的第二个因素。

换句话说，想要使内观智慧不断地开发增长直至成熟，其方法就是：YOGI必须要恭恭敬敬地、认认真真地按照四念处内观智慧禅修的方法精进地习禅。所谓按照四念处内观智慧禅修的方法，就是要恭恭敬地、认认真真地谛听禅师们的教导，接下来，恭恭敬敬地、认认真真地按照禅师们教导的禅修方法练习观照目标。

恭恭敬敬地习禅，是什么意思呢？

经典中教导说，恭恭敬敬的意思，就是指YOGI的举止动作要放缓慢，就像是个身体虚弱的人。无论YOGI身体如何健康强壮，习禅过程中，都要提起正念，好像自己并非是个强健的人，要放慢一切身体动作。一个正常且身体健康强壮的人，动作自然都是迅速敏捷的。而一个身体虚弱的人，有腰疼或其他病痛的人，或者没有力气的人，都无法做到动作迅速敏捷，只能够小心翼翼地慢慢移动四肢。恭恭敬敬地习禅的YOGI就要做到这样，例如，小心缓慢地站起来，小心缓慢地弯腰坐下，小心缓慢地做一切身体动作。

只有放慢一切身体动作，YOGI才能够了了分明、细致认真地看清楚身心当下连续不断地生起和灭去的名法与色法现象；如果行动迅速、匆匆忙忙，观照的心就无法同步跟上匆匆忙忙地快速行动之下的目标现象，从而，无法清清楚楚地如实知见到名法与色法的微妙的本质实相。在习禅初期，只有在缓慢动作时，才能够清清楚楚地觉知到，互为因缘而生起的名法与色法的特相。渐渐地，通过紧紧密密、认认真真、恭恭敬敬地观照当下生起的目标，YOGI将能够在当下同步地如实知见到互为因缘而发生的名法与色法的共相，即：极其快速生灭的本质实相。前辈的长老大德们根据世尊佛陀的教导，一直以来都在强调说：

放慢一切动作，恭恭敬敬观照。

YOGI自我检视一下，自己是不是在恭恭敬敬地习禅呢？能不能做到像身体虚弱的人一样，一举一动都小心翼翼、缓慢轻柔呢？当然，如果是集体行动，就要随众而行，而不要特立独行，比如，排队去托钵堂，行走的速度就要恢复正常，但依然要保持正念观照。用餐之后，在回来的路上，再按照自己惯常的方法练习观照。洗澡、洗衣服的时候，也要精进地保持正念观照每一个动作。而当回到禅堂，坐禅、行禅期间所做的一切行为动作，都应该完全按照经典的教导，恭恭敬敬、细致认真地观照。要尽可能地放慢动作，就好像自己是个身体虚弱的病人，做到了绵绵密密地观照，没有丝毫间断。YOGI只有按照经典教导的方法习禅，才能够尽快地取得禅修的进步，获得禅修的利益。这在经典中有具体的开示，巴利经文是：

balavā dubbaloriva.

这一句的意思是，身体强壮，却要像羸弱的人。

就是说，作为YOGI，无论自己身体多么健康强壮而有力，但是，任何时候都不要匆匆忙忙、慌慌张张，不要猛然地坐下去，猛然地站起身，猛然地弯曲伸展肢体。YOGI不要因为丢失正念而作出这些唐突的举动，而是要慢慢地坐下去，慢慢地站起来，慢慢地弯曲伸展肢体，就像一个虚弱无力的人一样。经典里面继续开示说，

cakkhumāssa yathā andho.

这一句意思是，有眼睛，却要像个瞎子。

这是指YOGI要收摄眼根，要像个瞎子一样，对周围的景物，不要饶有兴致地左顾右盼，丢掉东看看西看看等不良习惯。

接下来的一句是：

sotavā badhiro yathā.

这一句意思是，有耳朵，却要像个聋子。

就是说，YOGI要收摄耳根，虽然听到了声音，但是，不要丢下当下正在观照的目标而左顾右盼，不要让心被声音拐走，而是要像聋子没有听到一样，依然一心专注于自己当下的目标。

当然，说是要像个瞎子，像个聋子，意思是说YOGI不要故意东张西望，或对听到的声音发生兴趣，而转头去看声音来自何处。这个开示的意思并不是说，大家为了禅修能够成就而故意去把眼睛弄瞎、把耳朵戳聋。

下面一句开示是：

Paññavāssa yathā mūgo.

这句意思是说，有智慧，却要像个哑巴。

YOGI无论在世间是多么的学识渊博，见多识广，或者，无论在佛法教理方面如何地研读精深，在实践内观禅修的过程中，却要像个一无所知的人，完全地听从禅师的教导，把自己过去的所学所知全部撇开一边。禁止在习禅中自以为是地应用其他方法。要完全依循禅师的指导方法习禅，YOGI能够这样摆正心态是非常重要的。

最后一句是这样开示的：

Atha atthe samuppanne, sayetha matasāyikanti.

意思就是，自己是个活人，却要像个死尸一般。

YOGI新人在禅坐过程中，刚刚坐下去五分钟、十分钟，不舒适的觉受就开始明显起来。特别娇贵自己身体的人，应该通过观照疼痛等不舒适的觉受来训练自己的忍耐力，要专注地观照不舒适的觉受，不要一下子就被苦受击败；相反地，应该要决意战胜苦受，最终必将能够击败苦受。如果疼痛一来的时候就败下阵来想退却，贪生怕死，缺乏忍耐力，老是动来动去，不停地换腿，那对于YOGI来说，将难以战胜和克服苦受。而死尸则不会抱怨苦受，不会动来动去，就是有人来用针扎也不会呻吟叫苦。YOGI面对疼痛等苦受，就要像个死尸一样，善于忍耐，尽可能地稳如泰山，安坐不动。

这些是经典中的开示。如果自己想要在今生做一个名副其实的人，想要成为具有人类心态的贤善之人，想要成为具有超凡智慧的人，这些都能够做到。实际上，自从世尊佛陀时代以来，弟子们就是如此地精进禅修的。如今YOGI们应该亦复如是，如出一辙地遵从世尊佛陀的教导，以先贤为榜样，只要做到恭恭敬敬地、细致认真地习禅，YOGI将能够在短时间内，迅速地提升精进力、念力、定力。习禅状态深入之后，信力、精进力、念力、定力、慧力这五力都会顺势而逐步地增强。

无论做什么事，为了最终成就殊胜的利益，都要首先学习正确的方法，接下来就是按照教导的方法恭恭敬敬地照做不误，最终一定能够成就；如果不知道方法，就做不成事，更谈不上任何成就；如果已经知道了方法，但是，没有如法地切身实践，也不可能获得任何实际利益。如果做也做了，但是，并没有能够恭恭敬敬地、细致认真地、持续不断地如法实践，最终也不会获得任何殊胜的利益。

所以，懂得了某项事业所带来的超级利益之后，在投身于该项事业时，就要恭恭敬敬地、细致认真地、持续不断地工作。就如同在世间工作，一个人能够成为劳动模范一样；YOGI们来到禅修中心，我们希望大家都能够努力地做一个模范的YOGI，一定不要辜负了禅师们的鼓励和期待。

班迪达大长老希望YOGI们，大家为了自身的利益，要能够真正地做到恭恭敬敬地、细致认真地、持续不断地习禅。

2016年01月06日班迪达大长老的开示

前几天，班迪达大长老以教行相结合，讲过了增强五力的九个因素中的两个因素，并开示了信心是如何生起的。一个人对法生起坚定不移的信心，是非常重要的。正法人人都应该相信，修习四念处内观智慧禅修，将能够增强身心的自我控制能力。所谓人人，是指不分种族、国家以及宗教背景的所有人类。为什么呢？由于人们都天生地缺乏自制力，都想征服他人，却无法战胜自己，所以，全世界的各种社会问题就没完没了地产生和存在，到如今更加是愈演愈烈。

由于没有自制力，人们缺乏惭愧心，缺乏同情心，这是导致人们欺凌他人的两个根本的原因。多数人丧失了道德水准的根本原因是，人们不能够摆正心态，越来越虚伪狡猾，各种行为举止无法远离过失，很难做到清清净净。行为举止都随本性而作出，如果心地的本性是正直清净的，一个人才会有惭愧心，以及同情心。

所谓如理作意，就是指人们能够调整心态，使心态健康，为了在各方面都远离过失而付出努力，避免因身、语、意的不善行为而招致批评和责难。越是努力地以端正的心态约束自己，就越是远离了各种恶行，对自己行为才会感到满意，生活才会开心快乐，并因此给自己的身心带来了幸福满足。这种卓越的幸福快乐，相较于能够看到美丽的、听到悦耳的、闻到馨香的、尝到美味的和触到柔软的等等——这些令感官愉悦的五欲之事所带来的肤浅的、稍纵即逝的幸福快乐，更加有深刻的意义和恒久的保障。体验到这种令人无法舍弃的卓越的幸福快乐之后，人们自己就会更加精进努力地检点在身、语、意三方面的行为，同时避免了他人的批评和责难。

有了如理作意的基础，想要更进一步地增强自制力，就必须要恭恭敬敬地、细致认真地习禅，绝不应该有丝毫的心不在焉、马马虎虎。在巴利语中这被称之为：

sakkaccakiriyāya sampādeti

意思是：要完全地做到恭恭敬敬地、细致认真地习禅。

这是增强五力的九个因素中的第二个因素。

习禅过程中，如果是在想起来的时候就观照一下、想不起来的时候就放逸了，这种三天打鱼两天晒网的模式是与教理相违背的。相反地，YOGI对于像四念处内观智慧禅修这种能够提升身心正能量、能够带来宝贵价值利益的正法，就要竭尽全力地付出精进努力，要决心绝不在没有初见成果之前就打退堂鼓。YOGI要持续不断地用功、用功、再用功，一定要避免观一观、停一停，这一点非常重要。今天，针对如何持续不断地精进习禅，班迪达大长老继续为大家开示增强五力的九个因素中的第三个因素。巴利语的开示就是：

sātaccakiriyāya sampādeti，

意思就是，要坚持不懈地、持续不断地精进习禅。。

通过持续不断地习禅，不知不觉中，自己就有了潜移默化的改变——超凡脱俗的清净心不断地生起来了，身、语、意行为也越来越清净了。YOGI会禁不住自言自语地赞叹：

哦，四念处内观智慧禅修的感觉还真是神奇！

随着内观智慧的开发增长，自然而然地，YOGI就从心里接受了禅修，这种接受就是对正法生起了信心。

人类的自私贪欲如果泛滥，就说明已经缺乏了慈悲心，丧失了如理作意的智慧。无智就是无明、愚痴，无明就是指黑暗。如同在黑暗之下什么都看不见一样，处于无明中的人，看不见正确的道路，看不见安全的彼岸。在无明之中，人们缺乏惭愧心，缺乏同情心，无法控制自己，结果就是，人们肆意地造作恶行，残酷地欺负伤害他人。人们因为自己的野蛮暴行，而使他人身心都受到伤害，也因此，使自己丧失了道德良知。众所周知，人类的道德变得越来越堕落。所谓的世界毁灭，根本上就是指人们的道德毁灭。目前的人类已经越来越缺乏道德修养，人类的道德堕落给全世界带来的毁灭性伤害，远远超过了原子弹、氢弹爆炸所带来的伤害。原子弹、氢弹的爆炸空间，只是有限的局部地区，而人类道德败坏却是没有底线地扩散，范围远远地超出一般人们的想象。当今时代，人类的道德在全世界到处都已经在发臭和腐败。道德的败坏与堕落对人类身心的伤害程度，远远地超过了氢弹、原子弹爆炸所能够带来的伤害程度。

人类到底因何缘由而导致于此地步的呢？究其根由，是因为人们已经对伤害他人感到麻木不仁，根本不知道惭愧，丝毫没有同情心，这是肯定的。人们不能够保持良好的心态，缺乏了正直诚实的品德，自私自利，狡诈奸猾，缺失如理作意的智慧，各方面行为蛮横粗野，为所欲为，这些都是显而易见的世态现状。所以，民主的国家要通过设立法律的准绳来约束人们放浪不羁的和邪恶的行为，但实际上，人们应该要比惧怕触犯法律更加惧怕造作恶业。一个人只有惧怕造作恶业，才会避免去欺负伤害他人，这才是真正的贤善。所以，人人都应该持守五戒，戒除杀生、偷盗、邪淫、虚妄语、滥用酒精和毒品等等的恶行。人们具足了惭愧心，就能够持守五戒，人们具足了同情心，也能够持守五戒。不要说所有人类，如果全世界有半数的人持守五戒，那全世界基本上就实现了和平。从根本上说，只要人们持守五戒，就将自然而然地实现真正的世界和平。人类持守五戒才是促进社会和谐、世界大同最重要的事。

生而为人，不能够做到持守五戒，是因为不知道持守五戒的利益，也不知道不持守五戒的危害。只要人们不立誓说要持守五戒，在没有受到戒律约束的时期内，就会为所欲为地造作各种恶行。这些人虽然外表上是人类的体貌特征，衣冠楚楚，但是却根本称不上是名副其实的人。如今这样的人已经为数众多。人类只有坚持持守五戒，才能够被称为是名副其实的人，这是生而为人最基本的道德底线。

一个人具有最基本的道德修养，是令人赞叹的。然而，人类还应该要在此基础上，努力地摆正心态。这也很重要。

如果不能够摆正心态，有时候，心中会生出难以自制的、极度的贪、嗔、痴，为了避免它们最终实施败坏道德的破戒行为，修行人应该力求增强心的自制力，以使自己的心越来越清净，直到不再会生起邪恶之心。即使偶尔生起了某种不善心念，如果有了自制力，也能够及时地提起正念，通过自我控制而熄灭不善的念头。当心的自制力足够强大的时候，即使遇到会令人破戒的境遇，心都不会有任何动荡，依然能够保持清净的心态，安定而不动摇，从而避免自己造作恶行。

心态清净之后，心变得高尚起来，这是令人赞叹的。通过修习四梵住心，以及修习四念处内观智慧禅修，将能够培养出良好清净的高尚的心态。

修习四梵住心，就是修习具足了慈、悲、喜、舍等四梵住善法的心。具足了慈悲喜舍之心，一个人就不会生起想要杀生，想要偷盗，想要邪淫、想要欺骗、想要酗酒和滥用毒品等等邪恶的欲望，这些欲望是把人推向无明黑暗之道的助力。

密集地修习四念处内观智慧禅修，将会获得更加殊胜稳固的心清净，直至心中连丝毫的邪恶之念都不会生起，这种高尚的心态，要通过进一步地加强心力来提升。

世尊佛陀在经典中开示说，世间的人们，不分种族和宗教信仰，都应该调整心态，使心变得高尚，其方法就是培育慈、悲、喜、舍四梵住心。圆满地具足四梵住心，人们的生命状态和生命品质才是高尚的。修习四梵住心就是指开发培育强大的慈心、悲心、喜心和舍心。

其中，首先是培育慈心，所谓慈心，就是希望和祝愿他人获得利益，希望和祝愿他人获得成就，希望和祝愿他人一切吉祥如意，希望和祝愿他人健康、幸福、平安。如果心中满怀着慈爱，必然不会生起不满意和嗔恨心，不会诅咒他人受苦吃亏，不会诅咒他人遭遇到诸多麻烦苦恼。慈心与所有的嗔恨心是相对立的。

如果看到他人受苦，遇到麻烦，自己想要尽力地帮助他人解除痛苦和麻烦，这是悲悯之心，同情之心。

世界上的人们都应该具有基本的慈悲心。如果心中已经怀有了慈悲心，自然地能够随喜他人的成就，欣乐于看到他人跟自己一样在各个方面都顺心如意、健康、富足，心想事成。如果对他人的成就同喜同乐，自然地就不会生起妒忌心，愿望并随喜他人跟自己一样成功、一样幸福，当下就远离了心胸狭隘、小肚鸡肠的心态，保持好这样的心态是非常重要的。说实在的，目前全世界能够做到随喜他人成就的人几乎快要灭绝了。

懂得众生是随业流转的，善恶各有果报，那么，对于他人的顺境逆境，就能够以理智客观的态度看待。不会因为他人的不幸而感到极度难过，也不会因为他人的幸福而感到极度欢喜，以中舍平等的心态面对他人和自己的各种处境，宠辱不惊，得失无碍，这就是舍心。一个人能够保持平平常常的、中舍中庸的心态是非常重要的。如果不能有客观的心态，就会偏颇一方，丢失了不偏不倚的公正性。保持客观的心态是非常重要的。

经典里面开示了一个比喻说，培育慈、悲、喜、舍等四梵住心，就好比一个母亲对养育的四个儿子所生起的各不相同的心态。这个母亲养育着这样四个儿，一个是还没有断奶的儿子，一个是刚刚断奶的儿子，一个是刚刚懂事的儿子，一个是已经长大成人的儿子。

对还没有断奶的儿子，母亲希望他健康、幸福，希望自己奶水充沛，让儿子能够吃饱喝足，母亲对这个儿子生起的是慈爱心；

对刚刚断奶的儿子，因为儿子的身体可能会稍微缺乏营养，母亲对这个儿子生起的是悲悯、同情之心；

对刚刚懂事的儿子，看到他已经能够生龙活虎地到处跑跳玩耍，身心健康，快乐成长，母亲感到格外高兴，生起的是欣乐欢喜的心；

对已经长大成人的儿子，知道他各个方面都已经成熟，可以独自担当，自我照顾，这个儿子与其他年龄还小的三个是不同的，他不再需要特别的慈爱，不再需要特别的同情，不再需要特别的随喜，母亲的心态轻轻松松，对这个儿子放开了手脚，生起的是中舍的心态。

YOGI内观之前，应该开发培育慈、悲、喜、舍四梵住心，特别是要培育慈心。修习慈心，有两种方法，一种是以累积善法为目标，一种是以获得禅那为目标。

现在YOGI修习的慈心，主要是以累积善业功德为目标的。内观之前，提前修习慈心之后，在禅座上观照的时候就会远离各种障碍。慈心禅能够清除障碍法，保护YOGI，使之顺利地取得禅修进步，所以，慈心禅是护卫禅之一。修习慈心，保护了YOGI顺利地开发增长内观智慧，并同时还增强了慈心善业功德。

有的人修习慈心，目的是为了能够累积更多的善业功德，希望和祝愿他人成功幸福，方法就是，随时随地都可以如此散播慈爱心；也有的人，修习慈心的目的是为了获得慈心禅那定。经典的开示是：

tiṭṭhaṃ caraṃ nisinno vā,sayāno yāvatāssa vigatamiddho.

大概意思是：为了增强心的良善品质，无论是在任何威仪下，无论是行住坐卧的任何状态，都可以培育慈心。即使躺在床上的时候，也可以培育慈心。以及在弯曲伸展肢体的时候可以培育慈心，弯腰侧身的时候，可以培育慈心……，无论何时何地，都可以一直不停地在散播慈爱。如此开发培育慈心，就是在累积普通的善业功德，慈心将会一个接着一个生起，慢慢地，慈心便越来越强大。

修习慈心禅，还能够达到禅那。其目标是心中忆念出来的人像，人像是概念法，心安住在不变的概念性的人像上，持续不断地对这个“人”散播慈心，最终会生起慈心禅那。修习慈心禅，虽然会达到禅那，但是，对身心内互为因缘而生起的名法与色法的无常、苦、无我的本质实相，则还是一无所知。

修习四念处内观智慧禅修，会生起内观禅定，目标是当下自身内真实发生的名法与色法。名法与色法是究竟法，通过激发精进力，习禅人，一心专注在目标上，紧紧密密地如实观照，定力就培育起来。因为内观禅定止住了五盖，这在巴利语中被称为samatha，意思是，止，寂止。经典开示说，平息五盖称为止或寂止，平息五盖，使心平静下来。

慈心禅定与内观禅定两种禅定的不同之处是，所观照的目标不一样，一个是概念法，一个是究竟法。

修习慈心禅定，亦即：慈心samatha，专注的所缘并非真实存在的法，所以，不能够开发增长内观智慧，不能够如实知见究竟法，不能够觉悟出世间的智慧；修习内观禅定，将如实知见到互为因缘而发生的名法与色法不断地在生灭的本质实相，直至最终觉悟到出世间的智慧。

这就是两种禅定的不同之处。

昨天提到了，关于对待利益至高无上的、价值极其宝贵的出世间的工作，经典中相关的巴利语是sakkaccakiriyā，意思是应该恭恭敬敬地、细致认真地做，这非常重要。如果对待极其重要的四念处内观智慧禅修工作，态度不谨慎，观照一秒钟，休息两秒钟，再发呆走神一下，思考分析一下，想跟别人说说话、聊聊天的时候，就去说话聊天，想去舒舒服服地去躺一下的时候，就去躺着，这样随心所欲，散漫放逸，是不可能成就圆满的内观智慧的。

除了要恭恭敬敬地、细致认真地习禅，正念观照的练习还必须是持续不断、毫无间断的，必须做到一个目标接着一个目标地观照。坐禅的时候，要紧紧密密地观照每一个当下生起的目标现象；从座位上要站起来的时候，应该先观照想要站起来的心动念，接下来再观照从座位上站起来的一系列动作；站好后，观照站立的姿势，身体要正直；移步行禅之前，心要先瞄准到脚上去，专注在要迈出的脚上，一步一步地连贯不停地观照；在停住脚步的时候，也不要中断观照，应该继续观照站立的姿势。每一个动作的转换过程中，发生一系列细微的动作，要不间断地观照一切动作。观照练习要绵绵密密地连贯起来，只有这样，清净心才会持续不断地生起，定力才会持续不断地增强，最终，令人不可思议的强大的心力将能够产生。但是，如果观一秒，停一分钟，习禅人则无法获得强大的心力。

按照四念处内观智慧禅修的方法，无论是要站起来，还是要坐下去，或者在做弯曲伸展四肢的动作时，都要像个羸弱无力的人，放慢一切身体动作，细致认真地观照当下的名法与色法现象。渐渐地，不断地在生灭着的名法与色法目标现象，将如同前后排好的队列，不断地在生起、灭去，生生灭灭流转不止。正念观照也同样像是排列好的队伍在不断地前进一样，紧紧密密、毫无间断。这在巴利语中称为sātaccakiriyā，意思是坚持不懈，持续不断。这意味着，第一个观照后，第二个要紧接着跟上，第三个再紧接着跟上，让每一个观照之间都没有间歇的空挡。虽然身体的动作会变来变去，身体各种威仪姿态会变来变去，但是，永远不变的是具足正念观照的心，永远不要丢失的是正念观照。YOGI自己应该常常决意说，不要让自己的正念有一个刹那的丢失和空缺，这就是持续不断地习禅所指的意思。习禅人能够做到这一点是非常重要的。只有持续不断地观照觉知，信力、精进力、念力、定力、慧力才能够持续不断地增强，内观智慧才能递阶增长，从而，越来越接纳正法，信心越来越坚固。

比如说，晚上黑天之后，需要开灯，如果没有电线，只有灯泡，则不能发光，灯泡需要连上电线。但仅仅连上电线还是不行的，电线还要连接上发电机，发电机要通过引擎带动，引擎转动起来后，发电机产生的电流、电压，通过电线输送之后，灯泡才会发亮。想要让灯泡持续发光，引擎和发电机就要持续不停转动，它们要一直连接在一起，电流要一直输送出来才可以。

内观禅修也是类似的。观照的心要与目标一直紧密地联系在一起，精进力要持续地激发出来；心要不停地瞄准目标，如同电线中不停流动的电流一般；心要持续不断地专注在当下生起的目标上，精进力、念力、定力时时刻刻、分分秒秒地在激发出来，从而，一盏、一盏、又一盏的内观智慧的明灯，才会持续不断地亮起。YOGI能够理解这一点是非常重要的。

YOGI持续地精进禅修，就如同引擎和发电机在不停地转动。如果电线上的开关没有按下去，电流没有通过，灯泡就不会发亮。如同开关要一直打开着，电流一直在输送过来，灯才一直发亮的道理一样，提起正念观照如同按下了开关，只有正念之流一直地保持并安住在当下，内观智慧才会一直不断地增长。

坚持不懈，持续不断地习禅，是增强五力的九个因素中的第三个因素。巴利语是sātaccakiriyāya sampādeti，意思是，要坚持不懈地、持续不断地精进习禅。关于这一点，明天继续开示。

班迪达大长老希望YOGI们，能够按照世尊佛陀在经典中教导的方法，完全地做到恭恭敬敬地、细致认真地、持续不断地习禅。

2016年01月07日班迪达大长老的开示

前几天，班迪达大长老依据经典开示讲过，有九个因素能够增强五力，其中第一个因素是：

Uppannuppannānaṃ saṅkhārānaṃ khayameva passati.

意思是，如实知见到因缘法（saṅkhāra）——名法与色法，在当下生起之后，在刹那间就坏灭的本质实相。

大家在听经闻法之后，首先自己要能够理解其意义，在理解的基础上还要相信，并且要接受该法义，即：

名法与色法是在当下即生即灭的现象。

这是对佛法最基本的信心。虽然这种信心不是在习禅实践之后而生起的，但并不能说这是信痴，这实际上是带有一定智慧的相信。在此基础上，为了亲自体证到这个事实真相，YOGI要能够完全地做到恭恭敬敬地、细致认真地习禅，这就是增强五力的九个因素中的第二个因素：

tattha ca sakkaccakiriyāya sampādeti.

虽然YOGI尽可能地做到了恭恭敬敬地、细致认真地观照目标，但是，有时候还是会漏失观照，比如，在站起来、坐下去的时候，在弯曲伸展四肢的时候，日常生活中多数情况下还是丢失了正念。刚才，班迪达大长老去男众禅堂巡视过，刚一进去，就看到一个YOGI正在走向自己的座位，而在坐下去的时候并没有表现出在正念观照自身的动作，他实际上并没有在恭恭敬敬地习禅。没有恭敬心，就不会做到细致认真，也不会持续不断地保持正念觉知。增强五力的九个因素中第三个因素就是：

sātaccakiriyāya sampādeti

意思是，要完全地做到坚持不懈、持续不断地精进习禅。

sakkaccakiriyāya与sātaccakiriyāya是增强五力非常重要的两个因素。

如果真正能够完全地做到恭恭敬敬地、细致认真地、持续不断地保持正念，如实观照当下生起的目标，可以毫无疑问地保证，YOGI将很快地获得心清净，在心清净基础上，内观智慧必将迅速逐阶地开发增长。目前，多数YOGI都缺乏这些因素，特别是一部分出家男众和在家男众，这是班迪达大长老亲眼所见。因此，虽然日复一日地在习禅，一些YOGI却并没有开发增长内观智慧。这是显而易见的事实。

如果真的做到了恭恭敬敬地、细致认真地、持续不断地习禅，七天之内YOGI就能够报告出一些特别的经验，由此而生起强大的信心。为了使YOGI能够生起强大的信心，禅师们从禅修营一开始的时候就不断地敦促大家，要恭恭敬敬地、细致认真地、持续不断地习禅。禅师们并非用很多人听不懂的巴利经文来敦促大家，而是用朴实通俗的语言敦促大家，以确保所有人都听得清清楚楚，明明白白。

在增强五力的九个因素中，昨天开示了第三个因素，因为它非常重要，今天再继续开示这个因素。

内观禅修，就是从自己身心内开发培育可被发掘出来的正能量，包括对正法的信心力，以及远离和摒弃非法的能力，具足勇气远离损害自他利益的事，具足勇气以言行实施利他利己的事，等等。一个人具足正能量非常重要。然而，世界上大多数人天生懦弱，没有勇气避免造作那些损害他人利益的恶业，没有十足的勇气有始有终地从事有殊胜利益的善业，也没有足够的勇气和能力保护自己，远离烦恼，也不能鼓足勇气累积正能量。

通过分析缘由发现，人们的智慧力弱，缺乏勇气和能力追求真理。无论是个人事务还是亲属朋友的事务，如果没有足够的能力辨别其善恶真伪，便无法踏上正确的道路。人们走上了邪道之后，必将吃尽苦头，遭受惩罚。

所以说，首先，懂得如理作意是非常重要的。所谓如理作意，就是要知道每天应该如何做事，如何说话，如何思考。比如，每天都思考一下：

自己要做的事对自己和他人是有益的呢？还是并非是有益的呢？

如果是有益的，在当下做是适宜的呢？还是并非是适宜的呢？

就应该像这样来想一想。如理作意的智慧是世界上每一个人都应该具有的素质，遗憾的是，目前世间的人基本上都缺失了这种素质。

早前一段时间班迪达大长老曾经说过，一个人为了能够战胜自己，避免因为失控而欺凌他人，必须要增强正能量，首先应该具有的，就是如理作意的智慧——有益正知和适宜正知。而最有益、最适宜的事，就是像现在这样，密集精进地修习四念处内观禅修。这是使众生渐渐地增强正能量的方法。

巴利语的sātaccakiriyā，意思是坚持不懈地使之持续不断地发生，使之没有间断地发生；其同义词是avicchinna；而parichinna的意思是有间隔的，有间断的。avicchinna是无间隔、无间断的意思。YOGI就是要持续不断地提起正念观照目标，使定力没有间断地生起。

比如，为了要使心专注在腹部，紧紧密密地、持续不断地观照觉知每一个膨胀、每一个回落，就需要持续不断地激发精进力，持续不断地瞄准到腹部。当正念的心持续地专注在腹部的时候，定力就培育起来。要做到前一个观照与后一个观照紧密相续，没有间断，在巴利语中，称为sātaccakiriyā，以巴利词定义它，就是avicchinna，意即：持续地、无间断地观照觉知。

从一开始观照腹部上下起伏的时候，就要一个上、紧接着一个下，如此反复连续地观照，不要有间断，能够一次又一次地、反反复复地、坚持不懈地观照觉知腹部的上下起伏，是非常重要的。

要做到持续不断地观照，就需要持续不断地激发精进力，持续不断地瞄准目标，在念力增强后，每一个当下是否能够观照目标，自己都会知道，心是否能够专注在目标之上，自己也知道；心丢失了目标，立即就能够觉知到；观照出现了间断，自己也非常清楚；自己在持续不断地、毫无间断地观照觉知目标，就能够对当下的一切都清清楚楚，明明白白。

如果习禅时漫不经心、马马虎虎，对于是不是在持续不断地观照，自己根本不知道。到底观照是怎么间断的，也不清楚；心是否贴住目标，也不清楚；心是否已经丢失了目标，同样不清楚；每一个当下都不清楚，习禅中的YOGI常常会发生这种状况。

恭恭敬敬地、细致认真地习禅的人，正念观照都能够前后一致地连贯起来，前一个观照紧接着下一个，再紧接着下一个。当观照技能娴熟之后，如果偶尔地有漏失观照，自己都会清楚地知道，在刚刚漏掉观照的当下，马上就能够知道。YOGI只有能够做到这样，在小参的时候，向禅师报告才会言之有物，比如，腹部上下起伏是怎么样观照的，觉受是怎么观照的，妄念是怎么观照的，等等。因为自己完全做到了时刻精进地观照目标，所以，全部经验都能够报告清楚。

古代人不知道火药可以制作成火柴，更不知道后来才发明的发电技术，所以他们生火的时候，需要用力地摩擦两块干木头。来来回回地、持续不断地摩擦，木块温度就升高；越是来回用力地摩擦，温度就越来越高；温度到达燃点时，火就生起来了。火生起之后，才可以用；一方面可以用来取暖，一方面可以烧饭。这就是古代男人们用摩擦两块干木头来取火的方法。在没有摩擦出火苗之前，摩擦木块的动作就不能停。

YOGI内观智慧禅修的工作也是同样道理，从腹部上下起伏这个主要目标开始，要做到持续不断地观照觉知当下生起的显著目标，要持续不断地激发精进力，持续不断地瞄准目标，正念观照的心要持续不断地摩擦目标。假如老是偷空休息一下，例如，在想要停下观照时，就停一下，在想要观照的时候，再回来观照一下；就如同在摩擦木块还没有起火的时候，因为怕辛苦，老是要歇一歇，停一停；如此，木块的温度不仅不会持续提升，甚至，因为间歇的缘故，温度还会降下来，这样是不会起火的；摩擦不出火，就没有完成生火的任务。

所以，经典开示说要坚持不懈（sātaccakiriyā），YOGI要像古代人摩擦木块生起火那样，从早上醒来那一刻开始，就要持续不断地激发精进力，持续不断地瞄准当下的目标。无论是坐着、走路、站着、躺着时，还是弯曲伸展四肢、倾斜身体、提、推、放脚时，都要持续不断地如实观照。只有这样，缠缚性烦恼才没有机会缠缚在心中。为了避免生火木块摩擦的温度因间歇而变冷，摩擦就不能停；为了使观照的心不会变得冷漠呆滞失去定力，就要持续不断地精进。如果老是要去歇一会，去休息一会，观照一停下来，烦恼就伺机地进入心里。观照的心没有时时刻刻地摩擦住目标，定力便会随之减弱，也就无法有效地防御烦恼潜入心识之流。

为了能够如实知见到互为因缘而生起的名法与色法迅速坏灭的现象，首先需要如实知见到名法与色法的特相。为此，就要持续精进地观照每一个当下生起的目标，正念要持续、毫无间断地保持住。当然，在刚开始习禅的时候，免不了会丢失正念，但是，自己要尽可能地紧紧密密地观照目标，避免放逸懒惰。

关于如何做到紧紧密密地观照目标，世尊佛陀在经典中有具体的开示，即：习禅人要付出三个阶段的精进力。

第一个阶段，ārambhadhātu，初发精进，是习禅初期需要激发的精进力；

第二个阶段，nikkamadhātu，递升精进，是为了克服懒惰等障碍法而付出的精进力；

第三个阶段，parakkamadhātu，持续精进，是持续不断激发的精进力，直至到达终极目标。

首先是初发精进。人人都应该要成为名副其实的人，成为具有人类心态的人，在具有人类智慧的基础上，成为具有超凡智慧的人。现在YOGI们为了提升自己的生命品质，来到禅修中心，这就是因为渴求正法而激发的初发精进。比如，十分口渴的人，急着想要喝到水，除了要找到水源外，其他的都不会放在心上；同样地，一个人要如饥似渴地寻求正法，能够遇到正法是非常重要的。在相信了修习四念处内观智慧禅修，将会带来获得心清净的殊胜利益之后，YOGI应该非常渴望能够尽快地实践密集禅修。这样的渴望就是欲求，是善法欲。生起了善法欲，就会想方设法地来到禅修中心，初发精进就这样激发出来。否则，缺乏善法欲，就不会有初发精进。习禅人只有激发精进力，念力、定力才会自然而然地随之而来，因此，初发精进是非常重要的。

为了全面地开发增长内观智慧，即，从最基础的内观智慧的开发，到逐阶递升，直至圆满成就，班迪达大长老再次强调，必须要激发出三个阶段的精进力，即：

第一个阶段，ārambhadhātu，初发精进；

第二个阶段，nikkamadhātu，递升精进；

第三个阶段，parakkamadhātu，持续精进。

具足了这三个阶段的精进力的YOGI，被称为：勇往直前的人。

习禅人确确实实地了知到，正法能够使生命趋向于清净高尚直至圆满无瑕，并确切地相信它真的能够提升生命的品质，就要鼓足勇气按照这个方法精进习禅。所谓精进力，就是具足勇猛的力量。一个人具足勇猛的精进力是非常重要的，勇往直前的人不怕遇到任何困难，不会在困难面前退却让步，勇猛的精进力在巴利语中被称为yuttapayutta。这是人类非常重要的一种品质。

YOGI新人在最初习禅的过程中，虽然一心想要成就，却并不能立即体悟到禅修的利益，也没有什么突出的、令人欢喜的经验；相反地，坐禅稍微久了的时候，各种苦受开始显著出现，有时令人难以忍受，这是习禅初期的常态。许多YOG在这个时候会缺乏忍耐力、缺乏耐心，所谓早有耳闻的禅修能够带来殊胜的利益等等，自己似乎遥不可及，于是，内心烦躁起来，就会在座位上老是要动来动去，一有点不舒适就坐不住了，习禅人如果这样浮躁是无法培育定力的。没有定力，智慧能从哪里开发出来呢？没有定力，从哪里都开发不出来内观智慧。

YOGI应该有坚持不懈的毅力，相信只要自己有毅力，就一定能够克服放逸懒惰。自己要决意：坚持一下，再坚持一下，应该要勇猛精进，不要往后退缩！如果常常如此决意，放逸、懒惰、疼痛这些困难障碍渐渐地就消退了。以坚强的毅力忍耐苦受，并同时以正念观照觉知，习禅人最终将会克服苦受，从而自己会因为战胜了苦受而感到非常满意。这是为了克服最初习禅阶段的困难而激发的递升精进，巴利语是nikkamadhātu。能够激发递升精进力的人，就是有毅力的人。

克服了习禅初期的困难和障碍，接下来的习禅过程变得越来越顺利，渐渐地，YOGI会充满法喜，内观智慧将逐级地开发增长。如果禅修状态很好，在内观智慧还不够成熟的时候，却要离营，是不明智的。根据世尊佛陀的开示，习禅人为了达到自己期待的目标，应该持续不断地激发精进力，不断地提升内观智慧，要趁热打铁，顺势而为，直至达成自己设定的目标。持续地激发精进力，巴利语称为parakkamadhātu。

具足了三个阶段精进力的人，通过勇猛精进地密集禅修，必将获得生命中宝贵的价值利益。为了使大家能够获得生命中宝贵的价值利益，作为轮回中的亲属，作为真正的法眷属，僧众们毫无保留地给予大家所需要的帮助，僧众们并非是因为好为人师而在教导禅修。如果大家高高兴兴地接受僧众们的援助，并能够欢欢喜喜地实践内观禅修，最终大家必将获得殊胜的利益。

无论任何工作，只要方向正确，只要能够激发炽热的精进力，一心专注地做下去，必然会获得利益。目前修习四念处内观智慧禅修，必须要付出三个阶段的精进力，即：初发精进，递升精进、持续精进，只要按照正确的方法精进地习禅，YOGI绝不会徒劳无益，保证功不唐捐，获得殊胜的利益。目前就可以看到，通过激发炽热的精进力，自然地避免了心对目标的冷漠迟钝，避免了放逸散漫的习禅状态；当下的心是警觉专注的，警觉专注的心战胜了懒惰放逸；从而，YOGI便能够持续不断地观照每一个腹部的上下起伏，以及当下生起的其他任何目标。

懒惰是不善法，是品质低劣的心态，是导致堕落的心态。如果激发炽热的精进力，当下就镇服了懒惰放逸的心。为了避免生起倾向于五欲之乐的思维，具念的心要持续不断地瞄准在腹部。虽然是欲界众生，但由于心瞄准在目标上，习禅人的心就不会倾向于欲乐思维；也不会生起想让别人吃苦头的恼害思维；也不会由于自己过度嗔恨，而生起想要别人倒霉，想要别人一败涂地的嗔恚思维。远离所有卑鄙下流的邪思维，就能够一心专注在目标之上，心清清静静，这该有多好！正念观照目标的当下，立即就获得了殊胜的利益。

因为激发了精进力，心战胜了懒惰；因为心专注在目标之上，而没有东飘西荡，心就远离了邪思维，正念提了起来；有了正念，保护了清净的心识之流，贪、嗔、痴等烦恼就无法进入到心识之流里面。

世尊佛陀开示说：rakkha-āvaraṇa-gutti.

意思是，正念关闭了（不善法的）门户，保护了心的清净，心处于安全状态。

rakkha的意思就是：保护；

āvaraṇa的意思是：关闭；

gutti的意思是：安全的。

在正念观照的当下，立即就获得了内观禅修的利益。正念贴住当下生起的目标，紧紧密密地观照，心就没有在东飘西荡，而是自始至终地专心致志于观照觉知当下的目标。觉知的心一个刹那接着一个刹那地都专注在目标上，刹那定就这样培育起来。前一段时间，班迪达大长老曾经开示过刹那定。当刹那定培育起来的时候，心远离了对五欲目标的欲求，心中也不存在欲乐思维。YOGI自己会明显地觉知到这一点，心不再掉举。

这种心清净的状态该有多么好！每一次正念观照，这些善法都在同时生起，当下就获得了生起善法的利益。大家应该懂得盘算，正念观照目标时自己获得的利益有多么殊胜。

反之，如果说习禅的时候马马虎虎，敷衍了事，当下的观照都不能够连续，一个观照和另一个观照要间隔很久，那在这些间隔里，就丢失了正念观照的利益。自己没有获得善法的利益，就意味着利益的损失。只有持续不断地保持正念观照目标，YOGI才能够从具念观照中获得善法的利益。观照与观照之间不连贯，有间隔，YOGI就损失了善法利益。如果缺乏恭敬心，做不到像身体虚弱的人一样放慢动作，缓慢行动，相反地，总是麻利快速地弯曲伸展手臂、大步流星地走路，有一搭无一搭地随便观照，YOGI不仅仅没有日积月累善法利益，反而会因为丢失了正念，生起各种烦恼，造成不可估量的损失。如果没有开发增长内观智慧，来到禅师面前小参报告的时候，便无可报告，面对禅师的提问会无言以答，或者答非所问。

为了开发增长内观智慧，要从腹部上下起伏这个主要目标开始观照。要观照觉知到互为因缘而生起的名法与色法在刹那间生起、刹那间灭去的现象，必须持续不断地激发精进力，持续不断地瞄准目标，精进力、念力、定力将开发培育起来，随着定力不断地增强，内观智慧不断地递阶增长，直至最终觉悟道智果智，这一系列善法的开发培育，巴利语称为bhāvanā，简而言之，就是清净心与内观智慧的开发培育。这就是内观禅修的目的。

巴利语YOGA的意思是指三个阶段的精进力，这三个阶段的精进力即是：初发精进、递升精进、持续精进。拥有YOGA的人，被称为YOGI。巴利语yuttapayutta的意思是，勇猛的精进力。经典开示说：

bhāvanāya yuttatāya yogī.

意思是，以三个阶段的精进力、以勇猛的精进力开发培育清净善法的人，就是标准的模范YOGI。勇猛精进的YOGI就是真正地想要得法、见法的人，真正的YOGI就是一个名副其实的人，是能够摆正人类心态的人，是在获得人类智慧基础上，能够进一步获得超凡智慧的人。习禅时偷懒、磨洋工的人，就不能算是真正的YOGI。

班迪达大长老作为僧众之一，有责任和义务给大家讲清楚以下这些教理：

想要修习四念处内观智慧禅修的人，想要做一个真正模范标准的YOGI，都需要什么条件呢？

为法精进的YOGI，将会获得什么利益呢？

那些想要做一个名副其实的人，想要拥有人类的心态，想要在获得人类智慧基础上，进一步获得超凡智慧的人，如果在听经闻法之后，珍爱实践佛法的机会，按照教导的方法，恭恭敬敬地、细致认真地、持续不断地精进习禅，给大家作禅修开示的人将会感到十分欣慰。

班迪达大长老最后郑重其事地敦促，如果大家真的下定决心说，“我要做一个YOGI了！”，那就应该精进努力，争取做一个百分之百的标准模范YOGI。

2016年01月08日班迪达大长老的开示

YOGI们通过逐级地开发增长内观智慧，对正法的信心越来越坚定了，从而鼓足勇气，避免造作不应该造作的恶业，同时，积极精勤于应该修习的善业，坚持不懈地行进在正法的道路上，勇往直前。具有充分的信心力和勇猛的精进力是内观禅修非常重要的基础。随着四念处内观智慧禅修的深入修习，念力、定力、慧力将随之不断地开发培育起来。如果至始至终精勤于善法，则不可能原地踏步。所以，修习四念处内观智慧禅修，YOGI就是在不断地增强和完善自我控制的智慧和能力。

这种自我控制的能力，是无法从神通广大的超级众生那里祈求到的，修习其他非法外道也是徒劳无功的。修行人必须要在理解并接受因缘业果的法理基础上，生起欲求正法之心，强烈地渴望通过修习正法，来增强自我控制力。由于渴求正法，而激发精进力，坚持不懈地习禅，最终必将能够增强自制力，明白这一点非常重要。但是，如果自己对正法信心不强，想要增强自制力的愿望就不强列，甚至根本没有愿望。

习禅人缺乏信心，就无法开发内观智慧。因为缺乏慧力，禅修的时候马马虎虎不精进，最终就不会获得任何成就。明白这个道理很关键。在听经闻法之后，习禅人对具足殊胜功德的佛法将会生起信心。通过恭恭敬敬地、细致认真地、持续不断地习禅，YOGI在如实知见到互为因缘而发生的名法与色法迅速地在刹那间生起、刹那间灭去的本质实相之后，生起生灭随观智，再继续深入地习禅，可以确保，YOGI将能够生起更加殊胜的内观智慧，最终，内观智慧必将圆满成就。

巴利语sātaccakiriyāya的意思是，前一个观照接着后一个，前后观照连续而无有间断。昨天开示说过，习禅人需要激发炽热的精进力，三个阶段的精进力是：

  1. 参加密集禅修初期所激发的初发精进；
  2. 为了克服懒惰、疼痛等困难障碍而激发的递升精进；
  3. 为了开发增长内观智慧直至圆满成就而激发的持续精进。

巴利语āraddhavīriya的意思是，在修行的每一个阶段都具足的圆满的精进力。

在依止了可靠的善知识之后，就要能够激发三个阶段的精进力。定义为三个阶段的精进力，是指每一个阶段的精进力都是始终具足的、圆满的，这是巴利语āraddha的意义。巴利语sukhaṃ viharati的意思是，自在安住。所谓自在安住，就是已经远离了以懒惰为首的烦恼污染，心清净了。心清净之后，各种行为都远离了过失，远离了别人的批评和诸多责备。巴利语anavajja，意思是：无过失，免受谴责。越是远离过失，就越是安心自在，越是平静快乐。巴利语sukhavipāka的意思是，安心自在的果报。相关的经典开示是：

pavivitto pāpakehi akusalehi dhammehi.

意思是，（充分地具足精进力即）已经远离了非清净的恶不善法。

pāpa的意思是指恶法，包括了：

难以察觉的微细的贪、嗔、痴烦恼；

明显地在心中生起的贪、嗔、痴烦恼；

乃至于已经无法克制地爆发出来的贪、嗔、痴烦恼。

恶法就是恶法，一切烦恼无论在什么程度，都统称为pāpa。就好比屎粪，屎粪就是屎粪，有一丁点都是发臭的，一丁点和一大堆都是一样发臭的，有一丁点屎粪，其臭味都可闻到；同样地，恶法就是恶法，一律都是堕落的。akusalehi dhammehi的意思是不善法，是与清净的身、语、意行为相违背的堕落之法。pavivitto的意思是，已经远离，已经寂静，已经镇服。

观照目标一次，不善法被镇服一次。虽然说不善法被镇服一次、两次并没有带来什么显著的力量，但是，如果清净之善法一个接一个不断地生起时，心的力量便不可思议地强大起来，所谓积沙成塔。当这些非清净的恶不善法寂静之后，习禅人就获得了自在安住的果报。这在经典中的巴利语开示如下：

sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi.

因此，想要获得真正意义上的幸福的人，就要能够控制住自己身、语、意的行为，避免其受到污染。只有身、语、意行为清净了，才会远离别人的批评和诸多责备，才会远离各种过失。

世尊佛陀已经教导了众生控制身、语、意行为的方法：

通过持戒，远离了身恶行，远离了语恶行；

通过修习四念处内观智慧禅修，时刻保持警觉的正念，培育定力，开发内观智慧，远离了意恶行。

为了最终彻底地根除恶不善法，就要在听经闻法而生起信心后，恭恭敬敬地、细致认真地、持续不断地习禅。为了如实知见到当下真实存在的名法与色法的本质实相，YOGI应该时时刻刻勇猛精进地观照当下互为因缘而发生的名法与色法，内观智慧将会开发增长，从最初如实知见到名法与色法的特相开始，进一步地，将会如实知见到互为因缘而发生的名法与色法，在每一个当下都是生起后，即刻又灭去的本质实相。

激发勇猛的精进力，深入不断地习禅，YOGI渐渐地就远离了那些贪、嗔、痴等烦恼污染，心越来越清净，越来越自在安稳。

巴利语sadatthaṃ paripūreti的意思是，圆满地成就了自己真正的幸福利益。

越是能够恭恭敬敬地、细致认真地、持续不断地实践四念处内观智慧禅修，戒、定、慧的功德越是圆满；戒、定、慧的功德越是圆满，习禅人就越来越能够战胜粗重的、中等程度的、微细的烦恼。

现在大家通过实践四念处内观智慧禅修，获得了心清净，便验证了经典中由世尊佛陀所揭示的来自实践的法。实践内观禅修与世间的科学实验研究有所不同，内观禅修不需要任何实验设备，所需要的手段就是：首先学习正法，生起最初的信心和善法欲；在具体的习禅过程中，要激发炽热的精进力，要瞄准目标，要一刻不停地保持正念，紧紧密密地如实观照目标。在内观禅修过程中，一直都需要恭恭敬敬地、细致认真地、持续不断地习禅。只有具足勇猛的精进力，YOGI才能够圆满地成就自己真正的幸福利益。

当内观智慧达到生灭随观智的时候，即：如实知见到互为因缘而发生的名法与色法在当下快速生灭的本质实相时，内观禅修才算是进入了比较顺利的轨道，见证到目标一个接一个地灭去、灭去，观照一个接一个地持续不断，内观智慧一级又一级地递升。开发增长内观智慧至关重要的方法，就是要一刻不停地激发精进力。

昨天开示说过，YOGI要激发三个阶段的精进力，包括：初发精进、递升精进、持续精进。只要三个阶段的精进力在每一个阶段都是圆满具足的，YOGI自然而然地就会如实知见到因缘和合而生起的名法与色法在每一个当下快速地灭去、灭去，这并不需要其他玄妙的方法。至此，YOGI已经深刻地理解了四念处内观智慧禅修的意义。

YOGI的工作责任就是：

目标生起，当下观照。念念如序，毫无间断。

正念要永远警觉地守护在那儿，时时刻刻地都在观照觉知。因为激发了精进力，正念持续地观照，永远都在蠢蠢欲动的烦恼就根本得不到任何机会潜入心里，所以，具念的心远离了烦恼，获得了心清净。如果正念观照老是有中断，心老是要间隔地去“休息一下”，那在丢失正念期间，烦恼就乘隙反扑回来。

所以，YOGI要保持警觉的正念，一刻不停地如实观照自身当下生起的目标。无论是行、住、坐、卧任何一个当下，无论是在弯曲伸展四肢，还是在做任何其他身体行为动作，都要时时刻刻地激发精进力，始终瞄准目标，这就是YOGI的工作职责。

如果能够恭恭敬敬地完成工作任务，可以保证的是，这样的YOGI在一周内就能够开发出殊胜的内观智慧，两周之后就更加不用说，三周时间，内观智慧都有可能已经圆满成就。所以，YOGI自己要做到恭恭敬敬、细致认真、持续不断地习禅，做到圆满地完成自己的工作任务，只有这样，才能够保证YOGI获得圆满的成就。

如果还不明白自己的工作职责是什么，也不想努力地学习禅修方法，或者，YOGI虽然是专心致志于听经闻法，也在认真地学习内观禅修的方法，但是，在实践禅修的过程中，做不到恭恭敬敬地、细致认真地、持续不断地如实观照，这显然说明，他缺乏精进力。YOGI没有积极主动地去练习观照目标，说明初发精进力不足够；习禅初期因为没有看到任何禅修的利益，就会放逸懒惰，老是昏昏沉沉没有精神；缺乏加倍递升的精进力，就无法超越懒惰和昏沉，接下来就更不要提能够激发持续的精进力了。

缺乏精进力的人，在经典里面就被称为kusīta，意思是，令人厌恶的懒惰的人。为了使人们都明白其意义，经典中使用hīnavīriya来进一步地解释，hīnavīriya的意思是，缺乏精进力的人，精进力极其差的人，缺乏三个阶段精进力的人。这种懒惰的人会受到周围人的批评责备。这样的人，自己虽然有力气禅修，但是，并不懂得做什么才是有利于自己的事业。这种懒骨头，备受众人谴责是必然的结果。越懒惰，就越是受到指责，不懂得要做什么才能够真正为自己带来利益。如果为所欲为，丧失道德，只能自食其果，受到相关的谴责和惩罚，受到周围人的孤立，谁都不想与之往来。经典开示说，

kusīto bhikkhave dukkhaṃ viharati.

意思是，懒惰放逸的人常住于苦中。

缺乏三个阶段的精进力，懒惰放逸的人，他的生存状态，巴利语称为dukkhaṃ viharati，其意思就是，在苦中度日，坐卧不安。其表现为：躺着时是在苦中，站着时是在苦中，坐着时是在苦中，无论行住坐卧都不得安乐。懒惰的人在水深火热之中煎熬，那到底是一种什么状态的“在苦中”呢？经典开示说，

pāpakehi akusalehi dhammehi.

常住于恶不善法中。

Pāpa的意思就是，在心中轮流生起的贪、嗔、痴等恶法。心中充满了贪、嗔、痴，有时候贪欲强烈，有时候嗔恨心爆发，极度地愤怒，有时候愚痴透顶，心就在这些极度的贪、嗔、痴之中摇摆动荡，自己无能为力，根本无法控制。当心中充满了贪、嗔、痴的时候，心的品质就是低劣的。心中充斥着恶法，充斥着与清净相对立的法，心不清净时，即是处于恶不善法之中。巴利语vokiṇṇo的意思是，混杂的，浑浊的，不净的。这是指懒惰的人一直住于贪、嗔、痴混杂的恶法之中，无论是行、住、坐、卧，都将苦不堪言。

在苦中，就是心处于贪、嗔、痴的苦中。懒惰者缺乏能够真正地给自己生命带来宝贵利益的善法功德，缺乏持戒的功德，缺乏修习禅定的功德，更不要说，修习内观智慧的功德。懒惰者根本无法成就能够为自己带来殊胜利益的三学，三学未能成就，其人生就是失败的。现在，世界上大多数人都已经损失掉了人生应该获得的真正利益。

人身难得，自己要明白什么是生命中真正宝贵无上的价值利益，并要为了获得生命中真正宝贵无上的价值利益而付出十足的精进努力，这对每一个人都是非常重要的。不仅仅佛弟子要修习戒、定、慧三学，世界上的每一个人，无论其宗教背景如何，生而为人，就应该做一个名副其实的人，就应该具有人类的心态，就应该具有人类的智慧，并进一步地获得人类超凡的智慧。这对每一个人来说，无疑都是生命中最最重要的事。

美国的学者研究过，世界上多数人都非常注重IQ，就是人们所谓的智商、人的智力水平。世间人都希望提升自己的IQ，从小到大都在为此而付出努力。但是，大家都把道德修养统统抛在了脑后，忽视了道德教育。学生们心胸狭隘，自私自利，缺乏EQ教育，甚至根本没有接受过道德教育。孩子们从小就没有正当的道德观念，不懂正法，很多孩子还没有成年就开始有了性行为。现在全世界的现状都半斤八两，人们的道德堕落了。就算是佛教兴盛的缅甸，人们也开始有了堕落的倾向。全世界人类道德沦陷的趋势已经非常显著。

从根本利益上说，EQ对每一个人来说都是非常重要的。班迪达大长老并不想用EQ这个符号，如果根据世尊佛陀的教导，应该使用SQ这个符号，S是巴利词汇sikkhā的首个字母。sikkhā的意思是，戒学、定学、慧学等三学的训练。人们应该修习戒、定、慧三学，累积开发培育戒、定、慧三学的功德，以提高戒、定、慧三学的修养为首要的人生使命。

班迪达大长老曾经跟学者丹·苟德曼讨论过SQ的问题。学者丹·苟德曼也非常赞同班迪达大长老的提议，他们的共识即：人人都需要SQ。一个人修习四念处内观智慧禅修，就是在接受SQ训练，就是在修习戒、定、慧三学，最终将提升自己SQ的素养。至少，禅修者能够持守好五戒或者八戒，使身行、语行获得了清净。严谨地持戒，就会获得持戒的功德利益，懂得这一点，人们就会珍视持戒的训练。在习禅过程中，练习正念观照目标，要做到一个观照接着一个观照，彼此互相连贯持续。在克服了懒惰、无聊等等障碍之后，习禅人对四念处内观智慧禅修会越来越有兴趣。通过精进地习禅，YOGI最初开发出了名色分别智，这时候，YOGI将品尝到殊胜的法味，更加对禅修爱不释手，不离不弃，再进一步深入地习禅，YOGI将如实知见到名法与色法现象是在当下互为因缘地发生的。

了知到身心只是名法与色法而已，除此再无其他法，YOGI觉悟到了无我，觉悟到了名法非我，色法亦非我，名法与色法并非是灵魂，身心内没有我，也没有灵魂存在；YOGI了知到名法与色法现象是互为因缘业果地在发生的，觉悟到身心现象并非是无缘无故地在发生的，而是在特定的因缘和合之下，生起的特定结果；所发生的结果，没有任何不相关的因缘存在，因此，身心是由某某“创造者”创造出来的信念自然而然地轰然倒塌，不复存在。YOGI恍然大悟，一些人所谓的“创造者”，根本就不存在。当生起了内观智慧的时候，内观禅修基本上已经步入正道。想要生起这种如实知见的智慧，YOGI必须要恭恭敬敬地习禅，那么，在一周内便能够如愿以偿。

YOGI恭恭敬敬地、细致认真地习禅，保证在一周内能够生起内观智慧。首先，需要激发出稳固的初发精进；接下来，在一些疼痛等困难障碍出现的时候，不要胆怯退缩，而是要勇敢地面对，进一步地激发出递升精进，直至克服这些初期的困难障碍。为了逐步逐步地开发增长内观智慧，YOGI要激发出持续的精进力，很快地，YOGI就会如实知见到名法与色法现象是互为因果地在发生的。再继续深入地习禅，将会如实知见到名法与色法在每一个当下极其迅速地在生起和灭去，YOGI深刻地觉悟到了身心的本质实相。如实知见到名法与色法在当下生灭的智慧，才算是经典里面定义的真正的内观智慧。这时候，YOGI已经有了再进一步地开发增长内观智慧的动力，坚持不懈地习禅，直至内观智慧成熟。

可以向大家保证的是，当内观智慧圆满成就的时候，就会体验到真正的幸福自在。YOGI们精进地用功试试看。

大家每天都听到内观智慧这个名相，内观智慧到底是指什么呢？今天就给大家讲讲内观智慧。

世尊佛陀开示说，众生的身心就是名法与色法而已，名法与色法并非是无缘无故地在发生的，而是互为因缘而发生的。这一系列的互为因缘而不断地在生起的名法与色法，并非是在生起后一直存在而不变，而是在生起后，刹那间就消失灭去了；刹那间生起、消失，这意味着在出生之后立即就死亡了，这是不好的，有败坏的特性，这种特性是无可避免的。只要是因缘和合的事物，自己再不希望发生也会发生，如果因缘不存在，自己再怎么祈祷着想要使其发生也不会发生。无论是谁，都无法命令和指使任何因缘不和合的事物发生，谁都无法令无常的事物变成恒常不变的事物，谁都无法令必然要败坏的事物变成好的、不败坏的事物，这被称为无我。

世尊佛陀开示说，名法与色法的本质实相就是无常的、苦的、无我的。

现在大家修习四念处内观智慧禅修，就是亲自来体证世尊佛陀曾经揭示的这个事实真相，即：自己身心当下发生的名法与色法现象都是无常的、苦的、无我的。如实观照当下发生的身心现象，YOGI全面彻底地如实知见到了自己这副身心内名法与色法的本质实相。这种通过自己亲身观照觉知之后，洞察到了身心本质实相的智慧，就是内观智慧。

比如，坚挺、紧绷、硬、软等等特相，在当下生起之后，就灭去了，生起后，就坏灭了，它们就是一堆苦；这其中涵盖了对名法与色法本质实相的全方位了知，包括特相、因缘相、共相，等等。对名法与色法本质实相了知的智慧，就是内观智慧。

改天，班迪达大长老将会以教理结合禅修实践，从基础部分开始，具体地开示名法与色法的特相、因缘相、共相。为了使YOGI们完全彻底地明白经典的教导，以利于在习禅过程中开发增长内观智慧，在接下来的几天，班迪达大长老将根据经典的相关教理，结合YOGI们目前的实践经验，详细地剖析如下的内容：

名法与色法的特相到底是什么？

名法与色法的因缘相到底是什么？

以及名法与色法的共相到底是什么？

2016年01月10日班迪达大长老的开示

现在修习四念处内观智慧禅修，YOGI通过如实观照这副身心内真实存在的、互为因缘而发生的名法与色法的现象，将能够如实知见到其本质实相。班迪达大长老最近反复地讲过，YOGI新人在最初观照目标的定律之一是：

目标生起，当下观照，如实知见，名色特相。

“目标生起”，是指身心内正在发生的目标；“当下”，是指发生在眼前，时间不前也不后，就在新鲜热乎发生的这一刻。“目标”可以是各种身心现象，比如：

如果当下“看到”了，就是“看到生起”；

如果当下“听到”了，就是“听到生起”；

如果当下“闻到”了，就是“闻到生起”；

如果当下“尝到”了，就是“尝到生起”；

如果当下“触到”了，就是“触到生起”，触到的目标是最为广泛的；

如果当下在“想象”，就是“想象生起”；

如果当下在“思考”，就是“思考生起”；

如果当下在“弯曲伸展四肢”，就是“弯曲生起”、“伸展生起”；

如果当下在“弯腰”，就是“弯腰生起”；

如果当下在“侧身”，就是“侧身生起”；

如果当下在“睁开眼睛”，就是“睁眼生起”；

如果当下在“闭上眼睛”，就是“闭眼生起”；

如果当下在“眨眼睛”，就是“眨眼生起”；等等，等等。

所有在当下发生的显著的目标现象，都应该在当下如实观照。“观照”从字面上看是很简单的两个字，但是，其中的意义并非就这么简单。“观照”的意义包括：激发炽热的精进力，以及瞄准目标。这是“观照”的最关键的两个因素，YOGI要做到持续不断地观照，这非常重要。目前YOGI所做的“当下观照”的工作，将能够亲自见证到当下身心内真实存在的究竟法，巴利语paccakkha paramattha的意思是：眼前所面对的究竟法。

问题是，是不是要直接地把究竟法圈点出来观照呢？还是要观照混合着究竟法的一切法呢？

对于习禅新人，尽管有的可能是高级知识分子，在最初练习观照身心现象的时候，谁都不能够单刀直入地直接观照究竟法，谁都无法专门地把名法与色法的特相单一地抽取出来观照。当然，在经过一段时间的观照练习之后，有时候会觉知到硬，有时候会觉知到软，有时候会觉知到粗糙，有时候会觉知到细滑，有时候会觉知到冷、热、融化、流动、紧绷、僵硬等等，这是自然而然地觉知到的究竟法，这些特相到后来将会越来越明显地被觉知到。还有一些特相并非是显著的，不显著的目标数量要多过显著的目标，习禅新人在最初练习观照目标的时候，需要在观照的同时，以世间日常通俗的语言标记当下的目标，比如：

如实观照腹部的上下起伏，就标记“上”、“下”；

如实观照坐姿和接触点，就标记“坐着”、“接触”；

如实观照提脚，就标记“提脚”；

如实观照推脚，就标记“推脚”；

如实观照放脚，就标记“放脚”；

如实观照站立，就标记“站立”，等等等等。

YOGI要明白，在习禅初期，想要专门地去把究竟法圈点出来观照，是力所不及的。比如说，每天的食用的食物、饮料之中都有酸、甜、苦、辣、咸、淡这些味道，无论食物形状如何，块状也好、片状也好、液状也好，里面都含有各种味道，但是，味道并不能够单独地被抽取出来品尝，味道隐藏在各种形状、形态的食物里面，在咀嚼食用这些食物、饮料的时候，味道才被品尝到。在这些食物味道之中，含有维他命等营养成分。当身体需要营养的时候，就要吃下或者喝下包含了这些味道和营养等的食物，其营养精华无法被“去芜存菁地”专门从食物里面挑拣出来吃，食物的味道也无法单独地挑拣出来吃，只能是把这些混合了味道和营养的各种形状的食物被放入口中，通过咀嚼、吞咽，一起进入身体。

类似地，内观禅修过程中，名法与色法的特相也是微妙而难以直接地被觉察到的，它们隐藏在身心现象之中，YOGI就应该如实观照当下发生的身心现象，这就如同咀嚼食物可以品尝其味道。比如，在“看到”的当下，是眼净色、色所缘、眼识等等名法与色法的因缘和合在一起发生的现象，其中眼净色是接受元素，色所缘是撞击元素，眼识、眼触、视觉感受是同生元素，这些元素在“看到”发生的当下同时发生和存在，想要如实地了知到这些当下生起的各个元素，就要在“看到”的当下，整体地如实观照“看到、看到”。YOGI不要专门地把眼净色寻找出来观照，也无法专门地把眼识、眼触、视觉感受等同生元素抽取出来观照，而做到整体性地观照“看到”即可。同样地，“听到”的当下，“闻到”的当下，“尝到”的当下，“触到”的当下，都应该观照整体的目标现象，比如，六根门当下发生的目标现象，就要整体性地观照并标记：“看到”、“听到”、“闻到”、“尝到”、“触到”、“想到”等等。

班迪达大长老虽然已经开示过，六根门处生起的目标的观照方法，但反复地讲解和分析是有必要的。

世界上的有生命的众生和没有生命的物质各自都具有不同的特征，在巴利语中叫lakkhaṇa，其意思是特相、特征。这个世界上的各个宗教派别，对物质特征的识别各自也都有设定不同的标准。这些物质是真实存在的法，其特征就是可被识别的、自然具有的标志，巴利语称之为：lakkhaṇa，特相，特征。

现在正在习禅的YOGI们，已经有了基本的习禅经验，大家已经能够如实知见到名法与色法的三种相，即：

1、特相（sabhāva lakkhaṇa）

2、因缘相（saṅkhata lakkhaṇa）

3、共相（sāmañña lakkhaṇa）

YOGI在习禅过程中，通过细致认真地观照身心现象，将能够清清楚楚地如实知见到这三种相。今天，班迪达大长老将逐一地讲解名法与色法的特相、因缘相、共相。

巴利语sabhāva lakkhaṇa的意思是，特相，sabhāva由sa与bhāva构成，bhāva的意思是：正在发生，正在存在。比如，现在身体里面感觉到热，专心致志地观照，当下就切切实实地觉知到了热，为什么？因为热在身体里面正在发生着，身体里面当下有热存在，因为在身体里面发生了热，所以，那里就有了热，巴利语bhāva，表达了“发生、存在、有”的意思；热是火界的特相，只有火界，才有冷、热的特征，四大元素中其他界都没有这样的特征，冷、热就是火界突出的、特有的特相，巴利语sa的意思是，自己的，个别的。巴利经典中开示说：

sako bhāvo sabhāvo.

意思是，特性即是指本身在当下存在的性状。

sako的意思是，本身的，自己的；

bhāvo的意思是，正在发生，正在存在；

sabhāvo的意思是，特性，本性。

四大的特相在众生的身心内都有发生和存在，例如，在自身内会觉知到：

硬、软、细滑，这些是地界的特相，其他三界没有这些特相；

黏连、凝结、融化、流动等等，是水界的特相，其他三界没有这些特相；

火界的特相有热、冷、暖、轻等等，其他三界没有这些特相；

震动、移动、紧绷等等，是风界的特相，其他三界没有这些特相。

这些就是色法之中的四大元素，它们各自呈现彼此不同的特相。

名法也各自有各自的特相，例如，名法能够了知目标，而色法不了知目标，这就是名法的特相；触心所，了知目标与心识接触，只有触心所才有这个特相，其他名法都没有这个特相；受心所，了知到苦受、乐受、舍受，其他名法没有这个特相。

名法与色法各自具有互相不同的特相，巴利语叫做paccattabhāva，意思是各自互相有别的性状。

众生的生命过程中，身心内各自具有不同特相的名法与色法，并非是无缘无故地在发生的，并非是所谓神通广大的创造者创造的，如果要详细开示名法与色法发生和存在的因缘，需要花很长时间，目前大家只要能够明白，名法与色法是在因缘和合之下而发生和存在的法即可。

比如说，现在班迪达大长老在作开示，讲话发出的声音是地界的一个硬与另外一个硬互相撞击而生起的，一个硬是心生色法——心生地界的硬，一个是身体内存在的硬，如果身体内没有地界的硬，或者，身体内有地界的硬，但是，没有另一个硬与之互相撞击，都不会发出声音，比如，两个硬的东西互相敲击，就会发出声音。说话的声音，主要是心生色法。

像声音这种在因缘和合之下而发生的名法与色法现象，巴利语称为saṅkhata，意思是，因缘法。其中，saṃ（ṃ在kh前变成了ṅ）的意思是，相关的因缘（和合），khata的意思是，形成，变成。顾名思义，所谓因缘法，并非是无缘无故而生起之法，而是在所有相关的因缘和合之下生起的现象。所有的名法与色法现象，都是在相关的因缘和合之下生起，在瞬间形成、在瞬间变化、在瞬间消散坏灭。巴利语uppāda、ṭhiti、bhaṅga的意思分别是，生时、住时、灭时，这是因缘和合之法在一个刹那间的生、住、灭过程，所谓的住时，是指形成后成熟变化的过程，名法与色法现象在刹那间的生时、住时、灭时，巴利语称为saṅkhata，即：因缘法。名法与色法是在一个刹那间发生的包括了生、住、灭三时的因缘和合的现象，这被称为：名法与色法的刹那因缘相，简称为：因缘相。

比如说，专注地观照腹部上下起伏，在内观智慧生起之后，就能够如实知见到，腹部膨胀的一开始，紧绷的特相就在瞬间发生了，要观照并标记“上”，“上”在刹那间就完成了生、住、灭的过程，即：一开始“上”、“上”的中间段、“上”的结束。在腹部回落的时候，观照并标记“下”，同样地，在刹那间发生了生、住、灭三时的变化过程，即：一开始“下”、“下”的中间段、“下”的结束。热生起，瞬间地变化之后，又瞬间灭去，热的特相在刹那间发生了生、住、灭三时的变化过程。提脚一开始、在提脚的过程、提脚结束，这是提脚的动作中生、住、灭三时的变化过程。任何名法与色法现象，都有一个生、住、灭三时的变化过程，这被称为名法与色法的因缘相。

YOGI不需要专门地把因缘相找出来观照，在如实地观照名法与色法的特相的时候，因缘相就包括在其中。所谓生、住、灭三时，是时间概念而已，它们并非是真实存在的究竟法。

接下来，是名法与色法的共相。所谓共相，就是指名法与色法共同具有的特征，所有的名法与色法，在当下生起之后，并非是如其生起的样子永远常住不变的，而是在当下就坏灭的，名法与色法共同具有的、在生起后立即灭去的特征，被称为名法与色法的共相。比如，硬、软、粗、细滑、凝结、融化、流动、热、冷、暖、紧绷、僵硬、看到、听到、闻到、尝到、触到、想到，等等，所有这些名法与色法，它们在当下生起之后，并非一直停留在那，而是立即就灭去了，生成之后就坏灭，实际上就是，出生之后就死亡了。名法与色法在因缘和合之下生起，因缘所生之法在刹那、刹那地生、住、灭；刹那、刹那地生、住、灭，其本质就是，名法与色法在出生之后即刻就死亡，因缘是刹那间就离散的。出生后，刹那间就死亡，这如何能算是好事呢？这根本就不是好事，这就是苦。生起之后，立即就坏灭的性质，就是苦的，是不好的标志。

在因缘法面前，任何人都无法选择只要好的事发生，谁都无法避免不好的事要发生，只要因缘和合，无论是好的，还是不好的都一样要发生。因缘所生之法，不顺遂任何人的意志而发生，不顺遂任何人的意志而坏灭。印度教宣扬的、按照“我的意志”而主宰一切的“我”，是不存在的，众生身心内生起的一切名法与色法现象，无论是自身的名法与色法，或他人的名法与色法，或它界存在的名法与色法，都是因缘所生之法，都是无我之法，这一点是相同的，是平等的。巴利语sāmañña意思是，平等的，相同的，sāmañña-lakkhaṇa的意思就是，共相。

如果想要如实知见到身心内发生的名法与色法的特相，就要以正在修习的四念处的方法，如实观照当下身心内生起的目标现象。观照的原则就是：

目标生起，当下观照，如实知见，名色特相。

只要做到如实观照，就必然能够全面地如实知见到名法与色法的特相。“目标生起”，就是指当下在六根门生起目标现象，即：当下看到、当下听到、当下闻到、当下尝到、当下触到，当下想到，等等，当下六根门处生起的现象包括了接受元素、撞击元素、同生元素，谁都不可否认，这些元素是在当下真实发生和存在的法。

比如，现在YOGI耳根处有声波撞击，因为有耳朵才会听到，声音撞击耳根，就听到了声音。如果想要了知到在听到的当下发生的接受元素、撞击元素、同生元素，就要在听到的当下，如实观照并标记“听到、听到”。刚刚开始练习观照“听到”的时候，虽然还不能够直接地觉知到接受元素、撞击元素、同生元素，但是，只要能够专注地观照并标记“听到、听到”，心就没有发生掉举散乱，能够做到这样观照就很好。

每当看到、听到发生的时候，要立即观照并标记“看到、看到”，或者“听到、听到”。“看到”、“听到”等等这些目标是间或发生的，也不是简单的目标现象。最初习禅的时候，应该从比较容易入手的目标开始练习观照。简单而比较容易观照的，就是每时每刻都存在的、最密集发生的腹部上下起伏这个目标现象，因为呼吸时时刻刻都在发生，所以，腹部的上下起伏就时时刻刻地在发生，在每一次腹部的上下起伏发生的当下，练习紧紧密密地如实观照。在其他日常行为动作发生的时候，比如，当下发生的是弯曲、伸展四肢的动作，就要认认真真地观照弯曲、伸展四肢的动作，在握拳头的时候，就认真地观照握拳头。

平常人握拳头的时候，通常并没有注意观照，更不要说对在握拳头的时候发生了什么特相，平常人根本毫不了知，可能连当下握手的动作都没有注意到，当下握拳头的时候发生了什么，根本不清楚。如果YOGI现在认认真真地、一心专注地观照握拳头的动作，就算当下还不能够如实知见到名法与色法的特相，但是，当下的心有专注在手上，心并没有在东飘西荡，这时候，就看到了手的形状，看到了握手的形态，也许还会觉知到紧绷和压力等等的特相，或者，观照的当下，有时候看到了手，有时候看到了握手的形态，有时候混合着手的形状、形态，还进一步地看到了紧绷、压力等等的特相，无论是专注在手的形状、形态，还是紧绷、压力等特相上面，当下的心已经不在掉举、散乱的状态，即使内观智慧还没有生起，心已经安稳清净下来。

在精进力、念力、定力增强之后，观照握拳头的动作，就会明显地觉知到紧绷、僵硬、压力等等，这些是色法的特相。在练习观照色法的时候，应该知道色法有三个方面能够被了知，即：形状、形态和特相。如实观照当下生起的显著目标，就能够如实报告自己习禅过程中所了知的一切。比如，小参的时候，禅师若问，握拳头的时候有没有观照？那就回答，有观照。若问，那观照后都看到了什么呢？如实报告即可。如果看到了手，就回答，看到了手。如果看到了握拳头的动作，就回答，看到了握拳头的动作，或者，如果觉知到了紧绷、僵硬，就报告说，觉知到了紧绷、僵硬。

关于色法所呈现出的形状、形态和特相这三方面特征，其中，形状和形态并非是究竟法，只有紧绷、压力、僵硬等等特相才是色法的本质实相。为了要如实知见到名法与色法的本质实相，就要精进地修习四念处内观智慧禅修。身心所发生的一切动作行为，特别是当下发生的名法与色法的特相，并不受“我”的控制，都是在因缘和合之下发生的。对当下发生的目标，要认真仔细地观照觉知，观照之后就会了知到目标是什么。作为YOGI，在目标一生起的当下，就要做到立即观照，使观照觉知的心与目标同步发生，这非常重要。

只要专心致志地去看，就会看清楚目标。若没有去看，就看不到目标。所以，想要了知到腹部的上下起伏的本质，心就要预先守候在腹部，并要始终努力地使心专注在腹部，这就是在观照、在觉知目标。如果观照觉知的心能够与腹部膨胀起来的动作同步发生，就能够看到腹部“上”的动作，只要看到了腹部在“上”，那就能够在小参报告的时候，如实地报告出“上”的过程中，都发生了什么。

如果心到达了腹部，就看到了腹部的形状，如果看到了腹部膨胀的动作，就是看到了腹部膨胀时的形态，如果看到了腹部回落的动作，就是看到了腹部回落时的形态。当精进力、念力、定力都越来越强的时候，就能够如实知见到，腹部上下起伏过程中有紧绷的特相、僵硬的特相、震动的特相、松软的特相等等，YOGI能够如实报告是非常重要的。如果小参报告的时候，在禅师面前支支吾吾说不出来什么，这显然说明YOGI并没有在精进地习禅，说明自己并没有恭恭敬敬的态度。如果能够作出清清楚楚的小参报告，说明YOGI的确是在恭恭敬敬地习禅。

在目标生起、如实观照、如实了知这个三步骤里面，目标生起是自发的，YOGI的责任是如实观照并标记当下的目标；如实观照的时候需要做到专心致志，从而，YOGI将如实了知到目标，最后，将能够如实地报告出自己所了知到的目标。这对于认认真真地在习禅的YOGI来说，是非常简单容易的工作。但是，对于迷迷糊糊的YOGI，在习禅的时候，做不到认真仔细，好像是了知到了目标，又好像是没有了知到，这种人就不会有任何明显的进步。一天又一天，一日复一日，每天都差不多，一周过去了，还是原地踏步，无论怎样继续禅修，都很难进步。

只有从来到禅修中心的那一天开始，就恭恭敬敬地、细致认真地按照禅师教导的方法习禅的YOGI，才会快速地取得禅修进步。所以，班迪达大长老希望那些老是在原地踏步的YOGI，要立即端正自己的习禅态度，按照禅师们指导的方法认认真真地练习如实观照，一定要牢记观照的原则，即：

目标生起，当下观照，如实知见，名色特相。

班迪达大长老再次提醒大家，要不断激发精进力，要练习瞄准当下生起的目标，像今天开示的比喻中说的，食物在口中咀嚼的时候，无论是块状的、片状的、或者是液态的，放入口中用心仔细地咀嚼，其中的滋味就立即被品尝到了；如果咀嚼食物的时候心不在焉，那就会食而不知其味。

最后，班迪达大长老再次郑重地敦促大家，就像品尝食物的味道一样，YOGI要细致认真地品尝名法与色法的滋味——名法与色法的本质实相。

2016年01月11日班迪达大长老的开示

无论自己的信仰是什么，无论自己是什么种族的人，生而为人，这一生要懂得自己必须要做的、无法逃避的事是什么。简要来说，做人就是要在身、语、意三方面的行为上力求清清净净。要遵守道德规范，要避免遭受到他人的谴责和批评，这是为人处事最基本的修养，也是生而为人必须要懂得的最基本的责任和义务。作为一个人，如果能够按照正确的方法来履行责任和义务，修习殊胜的善业，最终必然会获得超越于平平常常、普普通通的世间幸福的果报，因为，修习殊胜的善业，必然会带来殊胜的幸福果报。

人类及一切众生，都渴望获得幸福安乐，没有人不想要幸福安乐，如果有，也是心智不正常的人。在佛法中所宣讲的幸福安乐，并非是指世间的五欲之乐，五欲之乐并非是殊胜的幸福安乐。不止人类，连动物在内，众生都知道五欲之乐。五欲之乐就那样，没有谁不懂，并不稀奇。然而，无明众生认为享受五欲之乐就是生命中至高无上的幸福，人们都执着于此，害怕失去这种幸福。

非常重要的是，人类应该知道，自己实际上能够获得超级优越于五欲之乐的幸福。要获得这种殊胜的幸福，有赖于具足殊胜的因缘来成就。巴利语vatthu的意思是，所依处，助缘。因为是超级殊胜的幸福，所以，凡是知道它的众生都想要获得。但是，假如应该修习的善业却不去修习，则必将无缘获得这种幸福利益。应该修习的善业，巴利语称为kiriyā，以巴利语解释是avajjana kātabbaṃ，意思是，不可免除的责任，必须要做之事。

这些不可回避、必须要修习之善业都是什么呢？就是那些能够使自己的生命获得清净的福业。世尊佛陀开示说，众生必须要修习三类福业，包括：

第一类，布施的福业；

第二类，持戒的福业；

第三类，禅修的福业。

布施、持戒、禅修，是众生真正应该修习的福业，也是最适宜众生修习的福业。只要圆满地修习了布施、持戒、禅修的福业，即使自己没有任何祈求，到了水到渠成的时候，自然会带来殊胜的幸福。这是世尊佛陀开示的法。

超级殊胜的幸福并非是所谓神通广大的创造者所赐予的，而是按照正确的方法，精进禅修，通过加强自身的能力，最终，自然而然地获得的真实可靠的幸福。这种真实可靠的幸福，才是一切众生都应该珍爱的幸福。

所有人都不想在社会上活得没面子，在衣、食、住、行等方面都富足、美满、滋润是所有人的梦想，世间凡夫一生的追求不外乎此。除了要更好、再更好的生活条件之外，生命似乎并没有什么其他价值意义。人类应该觉悟到，为了赋予生命以真正的价值和意义，必须要修习有保障的善业功德。修习清净的善业，要有计划、有条不紊地修习，从而使本来无意义的生命，变成不断地累积善业功德的有意义的生命，就如同人们从垃圾里提取黄金一样变废为宝。

纵观人的一生，从出生到死亡，要经历年少、年老、生病等等过程，最后进入坟墓，身体在地下腐烂消失，整个生命过程如果没有依法修行，则不会获得任何利益保障。自己要及时地利用这副没有任何实质保障、会衰老死亡的色身，预先累积能够给生命带来有实质意义的殊胜功德。这其中，虽然布施并非是真正意义上能够直接带来终极幸福的善业功德，但是，布施的善业是开启到达幸福的正道的助力。

所谓布施，就是把自己的财物给予有需要的人。当受施者得到所需之后，会感到幸福快乐。显然，布施能够使得他人因为满足了需要而感到幸福。布施并非是为了使自己幸福，布施的目的不是为了使自己更加富有。布施者做到了远离自私自利，同时，克服了对自己所拥有财物的吝啬和难以割舍之心。布施者要戒除贪欲，满怀慈爱地修习布施，不要期待获得不值一提的物质回报的利益，也不要仅仅为了出名和炫耀自己富有而布施。

“愿受施者幸福快乐！”如此发愿，是布施者应该具有的慈爱之心。此外，如果缺乏物资，人会受苦；在布施的时候，心中想到“愿受施者解脱物资缺乏之苦！”，这是布施者的悲悯之心。希愿他人幸福，是慈心，这种慈爱心有别于贪爱，而是以清净的心态，期望他人获得幸福利益。如果一个人慈心强大，就远离了憎恶的嗔恨心。如果心怀悲悯，就不存在残忍的嗔恨心。人们彼此之间以慈悲心互相交往，就避免了互相嗔恨，这是非常重要的。

在做布施功德的时候，如果具足了慈悲心，就能够欢欢喜喜地把自己的财物施舍出去。看到他人得到了需要的物资，自己感到欢喜，这就是随喜之心。这是真正的随喜他人的成就，而非装模作样。能够随喜他人的成就，就不会生起嫉妒心，不会嫉妒他人的快乐、他人的成就。希愿他人像自己一样幸福快乐，就不存在嫉妒。在做布施功德时，并没有考虑自己的利益，而是要帮助他人获得利益，这样就能够随喜他人的成就。以慈悲为怀做布施，不会生起嫉妒心，这非常令人赞叹。这样的布施就是清净的布施，清净的布施被称为高尚的布施。

能够修习清净的布施是非常重要的。清净的布施就称为福业，而成就福业必须要心清净。既然要做，就应该做清净的布施。自己应该修习的善业，要清净地修习。给予他人财物的目的是满足他人需要，这种善思和愿望就称为财富成就，巴利语是bhogasampatti。因为具足了清净的善思而做布施的功德，自己将获得丰衣足食安居乐业的果报，这就是真正清净的布施所获得的相应的果报利益。

清净的布施将持续不断地在各方面带来各种相应的善果报。在做布施功德的时候，发愿要获得真正的幸福，并决心要为了到达真正的幸福而精进努力，这种功德就会在各个方面给以助力，直至自己最终达成所愿。仅仅做布施的功德，并不能够使自己获得真正的究竟幸福，但它是一个助缘。所以在做布施功德的当下，要发愿获得真正究竟的幸福，这样发愿而进行的布施就是高尚的布施。巴利语称之为puññakiriyā vatthu，意思是福业之助缘。布施是最基础的福之缘（福业之助缘）。

生而为人，最基本的是要做一个名副其实的人，这非常重要。如果获得了人身，却缺乏人类的道德，就完全丧失了获得人身的价值。这样的人，不仅会给亲朋好友带来麻烦，还会给社会带来诸多巨大的问题。因此，懂得如理作意是非常重要的。人们在实施身、语、意三方面的行为之前，首先要考虑到，这些行为是否有益、是否适宜，这种如理作意的智慧对每一个人都十分重要。巴利语sātthaka sampajañña与sappāya sampajañña，意思是有益正知和适宜正知。一个人要成为名副其实的人，需要具足有益正知和适宜正知的智慧，这种智慧比世间的学校教育要重要得多。

具足如理作意的智慧，自己预先已经知道，假如做了无益的事，将会吃苦头，假如是有益的事，但是在不适宜做的时候去做，也不会获得很大利益。首先，自己要懂得有益与无益的事。无益的事，要远离，这就好比要远离对自己不利的、不适合的食物一样，或者，好比要远离有毒的食物一样。而有益的事，则应该积极地做，好比自己要吃有营养的、维他命丰富的食物一样，还要按时吃才行。如理作意的智慧对每一个人都非常重要。懂得如理作意的人，在身、语、意的行为方面，会考虑到对自己和他人是不是有益的。无益的事则拒绝去做，这样自己和他人都不会受苦遭罪；而利人利己的事，则要适时地去做，这样会给自己和他人带来幸福利益。

持戒就是利人利己的事。像杀生、偷盗、邪淫等等的恶行，无论对人对己都不是好事。懂得如理作意、以及心怀慈悲的人，就会避免造作这些恶行，从而，自己言行清清净净，在身行和语行方面都不会遭受他人的批评指责。远离这些恶行，能够清清净净安住的人，才算是名副其实的人，在今生可以平平安安地度过。持戒者的一生是幸福的。在今后的生命轮回里，每一生也都能够圆圆满满度过。

布施带来的是财富成就的果报，丰衣足食，安居乐业。持戒带来的是生命成就的果报，这是指获得了圆满无缺憾的生命的果报。人人都想要财富成就，想要生命成就，然而，更加重要的是不应该让生命价值被浪费掉。持戒对避免生命堕落是最重要的，不仅仅可因此避免今生因道德堕落成为人渣，也可以避免在今后的生命轮回里堕落。人们要重视持戒的修学，但是，现在这个时代，多数人并不认为持戒有多么重要。显然，全世界已经越来越堕落了。

虽然说布施并没有包括在三学之中，但是，人们都知道有“能布施真高尚”这样的说法。无私地布施，慈悲地布施，智慧地布施，自然地打开了道德修养的正道。偷盗、邪淫、为了私利而欺骗，这些是世间自私自利的人过分的恶作为；杀人、因妒忌而伤害他人、为了使他人遭受损失而欺骗他人，做这些恶行的人都是缺乏慈爱，缺乏悲悯的人。修习布施善业时，心怀慈爱与悲悯，则不会生起嗔恨心，心中没有嗔恨的人就很容易持戒，同时，持戒也将帮助自己控制过度的嗔恨心。

具有如理作意的智慧，就懂得了一件事是否有利，是否适宜。有利益但不适宜的事，不要做，而要选择既有利益又适宜的事来做。做清净高尚的布施功德，会获得财富成就的果报，获得丰衣足食安居乐业的果报，同时，还开辟了持戒正道。布施的时候，心怀慈悲与随喜，这是为人处事应有的心态。持戒使人成为名副其实的人，心中常怀慈悲和欢喜，才是人类应有的心态。班迪达大长老希愿：

愿全世界的人都能够修习持戒和布施的善业功德！

如果人们修习持戒和布施的善业功德，全世界将会早日实现和平！

布施、持戒都还不算是真正地在培育清净心，而仅仅是靠如理作意的智慧生起了清净心。要使清净心反反复复、持续不断地生起，则必须修习内观禅修，即修习禅修的福业，巴利语称为bhāvanā puñña。内观禅修就是如实观照当下在六根门处生起的名法与色法，必须激发精进力，瞄准目标，并持续不断地提起正念使心专注于目标，这就是定力的培育，巴利语称为samādhi bhāvanā。

在坐禅的时候，腹部上下起伏显著地在发生，心要预先专注在腹部这个主要目标上。同样地，在行禅的时候，移动的脚是主要目标，在开步行禅之前，心要预先专注在要移动的脚上；在提脚、推脚、放脚的动作发生的过程中，要做到持续不断地观照觉知。为了如实知见到当下生起的色法的本质实相，必须激发精进力，必须使心专注在移动的脚上。在这个过程中，定力就培育起来。修习定力等善法，就是在累积禅修的福业。内观禅修是福之缘。激发精进力，克服了懒惰；瞄准目标，克服了昏沉睡眠盖；正念封闭了烦恼之门，使之无法进入心识之流，清净心获得了安全保障。定力使心能够专注在一个目标上，不再东飘西荡。

YOGI就是为了增强信力、精进力、念力、定力、慧力而精进地习禅。如果时时刻刻地在培育这些善法，缠缚性烦恼就没有机会生起；如同在未生病之前做预防一样，YOGI必须善于培育善法，做好预防烦恼的工作。

自己这副身心，六根门接触到目标的当下，生起的名法与色法之中，有六种接受元素，包括：

眼净色、耳净色、鼻净色、舌净色、身净色、心净色；

有六种撞击元素，包括：

色所缘、声所缘、香所缘、味所缘、触所缘、法所缘；

有六种同生元素，其中六识包括：

眼识、耳识、鼻识、舌识、身识、意识。

撞击元素在撞击接受元素的当下，生起同生元素。六根门处目标生起的当下，这三种元素都在同时发生，有了一定的观照能力的YOGI就能够立即同步地、整体性地观照当下发生的目标现象。

但是，作为YOGI新人，最初的观照练习则要从最简单容易的目标开始入手。在坐禅的时候，练习观照腹部上下起伏，观照的练习类似于要迎接客人一样，主人要在客人将要来的地方等候，上下起伏这个目标就像客人，观照的心要预先守候在腹部；那么，腹部膨胀的时候，就能够自始至终地盯住目标，如实观照并标记“上”，腹部瘪落的时候，也能够自始至终地盯住目标，如实观照并标记“下”。持续不断地激发精进力，心瞄准腹部，紧紧密密地观照上下起伏。同样地，行禅的时候，观照的心要自始至终地专注在移动的脚上，观照觉知每一次的迈步，并标记“左步、右步”、“左步、右步”，或者“提起、放下”、“提起、放下”，或者“提起、移动、放下”、“提起、移动、放下”。

行禅一个小时期间，开头20分钟练习一步式行禅，观照迈出的“左步、右步”，速度要适当。一步式行禅可以缓解坐禅后腿脚的不舒适。此时的观照比较粗略，只要心能够专注在脚上就好。中间20分钟练习两步式行禅，观照脚的“提起、放下”，速度要比一步式动作慢一点。观照“提脚”要从脚跟隐隐约约地要抬起来的时候开始，直至提脚动作结束，在此过程中，心要完全地专注在脚上。观照“放脚”，从刚刚结束提脚动作后，脚放下来直至完全踩到地面，心都要自始至终地专注在脚上。YOGI必须要激发精进力，心必须要瞄准到移动的脚上，持续不断地观照并标记“提起、放下”。最后20分钟练习三步式行禅，三步式比两步式多了一个“推脚”动作的观照，三步式行禅要注意尽可能地动作慢一点。正念观照的心要自始至终地专注在每一节的动作上，心要能够紧密地贴在移动的脚上，与之同步发生。这需要一边瞄准，一边努力地把心推到目标上，心要到达目标并紧紧地贴住。YOGI要小心翼翼，每一节的动作包括“提起、移动、放下”，正念都不要有任何遗漏，要恭恭敬敬地、细致认真地练习观照。

在经典中有比喻说，YOGI要恭恭敬敬地、细致认真地习禅，就好像是在凹凸不平的路上推着水罐车一样小心翼翼，以避免水在路上泼洒出来。YOGI不可以松松散散地观照，而是要紧紧密密地观照，要做到每一节“提起、移动、放下”的观照都丝毫没有漏失正念；如果没有在认认真真地、恭恭敬敬地习禅，是难以做到的。恭恭敬敬的态度非常重要。

YOGI自己反思一下：

每天是不是都在按照这样的方法行禅呢？

还是并没有做到恭恭敬敬呢？

自己现在有没有定力呢？

能不能为了加深定力而认认真真地行禅呢？如果自己定力很好，

那么，在“提脚”的时候，自己觉知到了什么呢？

在“推脚”的时候，自己觉知到了什么呢？

在“放脚”的时候，自己觉知到了什么呢？

重要的是，自己在每一节动作过程中，是否能够觉知到什么。在小参报告时，要能够认认真真地报告给禅师，这也是很关键的。如果在小参的时候对着禅师没有任何体验可以报告，那说明YOGI习禅时很松懈，很马虎，心不在焉，放逸散漫。

精进禅修是为了自己能够获得法的利益，如果做不到恭恭敬敬、细致认真地求法，说明自己根本不懂得佛法的宝贵利益。对于不懂得是什么能够最终带给自己真实利益的人，就不要期望他懂得如何带给他人真实利益了。大家要思考一下这个问题，这个问题太重要了。

离不开食物的人类和众生，必须要有吃的、喝的才能够生存。营养和味道混合在块状、片状、液态状等状态的食物里。食物放入口中，即使味道不明显，但经过仔细咀嚼后再吞咽，营养就进入了体内。而修习佛法跟获得食物营养不一样。吃食物的时候，即使没有品尝到食物的味道，但只要仔细地咀嚼了，吞咽后，身体就能够获得营养；禅修的时候，目标生起的当下，就好像是把食物刚刚放入口中；无论食物是块状还是片状，都一样要咀嚼；观照目标如同咀嚼食物，通过观照而了知目标的特相，这些特相如同食物的味道一般可以被品尝到。只有如实知见到当下生起的目标的特相，心的力量才能够不断地增强。如果每一个当下都能够如实知见到目标的特相，那么，说明自己已经达到了心清净。YOGI能够明白这一点很重要。

2016年01月12日班迪达大长老的开示

昨天开示了行禅，以及在行禅的时候，如何观照名法与色法的三相，今天继续讲解有关内容。大家已经熟悉以下这几个与内观禅修相关的观照原则：

目标生起，时刻精进，精确瞄准，持续观照。

远离过失，心清净，才是真贤善。

名色分别，缘摄受，正见树立了。

今天，班迪达大长老以教行相结合，继续开示如何在行禅时进行观照。

提、推、放脚的过程中，名法与色法在成对、成对地发生。如果想要观照觉知到，在移动脚的过程中，每时每刻发生的名法与色法，以及名法与色法是如何互为因缘在时刻地发生的，YOGI就要在提、推、放脚的每一个当下如实观照。如果目标现象已经灭去了，再去观照，YOGI就觉知不到当下发生的自然现象；如果目标现象还没有发生，YOGI也无法觉知到当下尚不存在的目标。只有当下正在发生的目标现象，才是实实在在地存在的。就好像要看天上的闪电，只有在闪电正在打闪的当下去看，才会看到。同样地，想要觉知到自身正在发生的目标现象，就要“趁热”如实观照，要在其发生的当下紧密地观察，观照觉知要迅速而及时地与生起的目标同步发生，不要有片刻迟疑和懈怠，能够做到这样是非常重要的。大家要牢记下面的这个观照原则：

脚在提起，时刻精进，精确瞄准，持续观照。

观照提脚的动作，当下会觉知到名法与色法在成对、成对地发生：

“想提脚”的心动念，是名法；

“提脚”的动作，是色法。

当下在发生的，就是这一对名法与色法，逐一个别地去观照，就清清楚楚地看到：

名法不是人、不是众生、不是男人、不是女人；

色法也不是人、不是众生、不是男人、不是女人。

名法与色法都不是“我”，也都不是“命我”。那“提脚”这个动作当下发生的到底是什么呢？它们就是——

一系列的“想提脚”的心动念——名法；以及

一系列的“提脚”的动作——色法。

如果没有了知到这个当下存在的究竟法，如果不知道四念处内观智慧禅修方法，就不会生起如实知见的修所成慧，必然会执着错误知见、邪见。比如，有白内障的人，眼睛看不见目标，就算能够看到，也不能够看得清楚和真实，而仅仅是目标模模糊糊的样子而已，是被扭曲、失真的目标图像。如果人们不曾修习四念处内观智慧禅修，他们就好像眼睛有白内障的人一样，洞察不到事物的真相，看到的都是歪曲的事实，甚至是颠倒的影像。

这被称为无明，如果不知道真理，就是处于无明之中，无明是恶法，于真理无知的心是处于愚痴的恶法之中的。愚痴的心不懂得惭愧，处于这些恶法中的心，必定是无法专注于目标上的，而且是掉举散乱的。uddacca的意思是，掉举，就是与心是分散、分离的状态，飘忽不定。

在丢失正念的时候，会生起不善心，不善心所同时伴随着这些不善心生起，每一次生起不善心，都至少会同时生起这四种不善心所，即：痴心所、无惭心所、无愧心所、掉举心所。因此，世间的凡夫，每天都在善心与不善心之间摇摆动荡，而多数时间里生起的，都是至少伴随者这四种不善心所的不善心。不善心造作的是不善业。

而在习禅过程中，具足正念观照提脚的动作时，生起的是清净的善心，YOGI必须要努力做到恭恭敬敬地、细致认真地、持续不断地观照觉知“提脚”，巴利语sakkaccakiriyāya sampādeti，以及sātaccakiriyāya sampādeti，意思是完全地做到了恭恭敬敬地、细致认真地、持续不断地观照当下生起的目标。

行禅时，要在移动脚的当下，心中默默地标记目标，比如“提”，或“抬”，一定要做到一心专注在刚刚提起来的脚上，紧紧密密地观照觉知。这个当下，就算还没有开发出内观智慧，在练习观照“提脚”的动作时，假如心能够始终地贴在目标上，心就没有在东飘西荡。观照觉知到这种程度已经是很好了，渐渐地，随着反反复复地随观，清净心就会具足力量。在经典中更准确的说法，是刹那定增强了。激发精进力，心要瞄准在每一个当下最新生起的目标上，每时每刻地都具足正念观照觉知目标，就生起了刹那定。一个目标紧接着下一个，持续不断地随观，YOGI将觉悟到，这副身心既非我，亦非命我。在当下觉悟到无我的时候，YOGI自己是清清楚楚、了了分明的。

既然是无我的，那这副身心到底是什么呢？通过反反复复地练习观照“提脚”，YOGI如实知见到，当下发生的只有名法与色法现象，当正见生起的时候，原来那些自以为是的、不符合事实的、错误的知见，都自然而然地消除了。

在观照“提脚”的刹那间，“想提脚”的心动念是名法，“提脚”的动作是色法。通过听经闻法，YOGI已经了知到，这副身心仅仅是名法与色法而已，了知到身心是无我的，在此基础上，再进一步地通过禅修实践，YOGI如实观照每一个当下发生的身心现象，便如实知见到名法与色法，同时，觉悟到名法与色法是互相有区别的法，正见生起之后，邪见自然地就消除了。

在观照“提脚”的当下，要激发精进力，一心专注在抬起来的脚上，有时候，YOGI在紧紧密密地观照下，觉知到了“想提脚”的心动念——名法，有时候，YOGI的心紧紧地贴到脚上，觉知到了脚在提起来，这是色法。心到达了哪一个目标，就清清楚楚地觉知到了当下的这个目标，这就是名法的特相——名法能够了知目标。观照并标记“提脚”，名法与色法就被分别地觉知到了。相关的偈子是：

当下观照，分别名色。

当下如实观照，才能够如实知见到名法与色法是彼此有分别、彼此不同的法，分别地看到了名法与色法的特相，就不再彼此混淆。在没有如实知见到其本质之前，对自己的身心现象还是会有错误知见，如实知见到其本质实相之后，便消除了错误知见。名法与色法在观照的当下清清楚楚地被区别开来。就在这个当下，YOGI放下了本来一直执着的“我执”，当下不给“我执”有机会生起，当下就消除了“我执”，“我执”的观念脱落了。

YOGI们想要去除“我执”，就应该精进地练习行禅，观照“提脚”的动作，要从刚刚抬起脚跟开始，直至完全把脚提起来，观照觉知的心要努力地一直专注在脚上。

比如，食物的形状、形态各不相同，有块状、片状，固体、液体，其中有各种各样的味道。如果想要知道食物的味道，就要把食物放入口中品尝，用心品尝，舌头就能够品尝到食物的滋味，囫囵吞枣地吃下去，则不知其味。食物放入口中咀嚼，与舌头接触后，专注地品味，其味道立即就被了知了。

如同咀嚼食物、品尝其味道一样，在练习慢慢地提脚的当下，专注地观照觉知抬脚的动作，一节一节地提起脚，如果能够紧紧密密地如实观照，那么，提脚动作发生时，其本质实相是什么，就会被清清楚楚地觉知到。巴利语sarasa的意思是，自有之味，它就如同人们咀嚼食物时品尝到的滋味。名法与色法的特相，如同食物的滋味，用心专注地观照，当下就会觉知到某些名法与色法的特相，有些人都已经见证到了这一点，那这些都是什么人呢？

他们就是那些能够恭恭敬敬地、细致认真地、持续不断地观照自身内每一个当下生起的目标的人，是那些没有掉举、没有打妄想的人。有的人老是爱发问，“这是什么？怎么回事？为什么会这样？”如果老是这样疑虑重重，对当下的目标就无法进行及时地观照觉知。只有那些认认真真地按照禅师教导的方法习禅的人，才能够很快地如实知见到名法与色法的特相。

在此基础上，YOGI要一鼓作气地继续习禅，观照目标越来越驾轻就熟。YOGI行为举止要像虚弱的病人一样动作缓慢，恭恭敬敬地、细致认真地观照目标，上一个目标接着下一个目标，持续不断地保持正念观照，在观照提脚的动作的当下，想提脚的心动念是因、是名法，提脚的动作是果、是色法，YOGI觉悟到，脚渐渐地抬起来这个动作的发生，并非是无缘无故的，而是因为相关的心动念发生了，在如实知见到因果相关的时候，无因邪见就消除了。因为有了想提脚的心动念，结果，提脚的动作发生了，因为相关的因缘存在，就产生了相关的结果，YOGI觉悟到，从来就没有所谓的创造者，自身发生的行为动作从来都不是无中生有的，“存在创造者”这种信仰自然地在心中不复存在。这种人为的信仰消除了。所以，在提脚的当下发生的是，想提脚的心动念这个“因”，与提脚的动作这个“果”，YOGI清清楚楚地了知到彼此之间是互为因果的关系，脚渐渐地抬起来这个现象，并非是由任何创造者所主导的结果，事实上，一方面，想提脚的心动念并不是由创造者生发出来的，另一方面，提脚的动作也不是由创造者做出来的，所谓的创造者（上帝），与提脚的动作并不存在丝毫关系。

了知到由于因缘的和合，才产生了结果，这时候YOGI就消除了无因邪见；了知到是由相关的因缘和合，而产生了相关的结果，就消除了错因邪见。在提脚的当下，想提脚的心动念是因缘、是名法，提脚的动作是结果、是色法，提脚动作的发生并非是由某某谁造作出来的，而是因缘和合的现象。YOGI已经清清楚楚地觉悟到，当下名法与色法现象的发生，都是因缘和合的现象。在名法与色法现象发生的当下，能够提起正念如实观照，就会如实知见到当下发生的目标现象其中的各个因缘，此时此刻，YOGI心中消除了疑惑，消除了不确定思维。当下如实知见到了名法与色法是因缘和合的现象，无因邪见消除了。

由于生起了一系列想提脚的心动念，一系列提脚的动作就发生了，由相关的因缘，产生了相关的结果，因缘与结果互相呼应，即：恰如其分的因缘，产生恰如其分的结果，因缘不多也不少，在其中根本就不存在创造者。对于并不存在的事物，硬要牵强附会地说是存在的，这种观念消除了，就清清楚楚地解除了“疑惑”——vimati，意思是，疑神疑鬼，思维不确定。

名法与色法，或色法与名法，互为因缘、环环相扣而发生，睁眼、闭眼、眨眼，举手投足的各个细节，所有的身心现象都是因缘和合的结果。如果想要了知当下发生的这些名法与色法的因果关系，就要在所有大大小小的目标生起的当下，提起正念，持续不断地如实观照。开始习禅的时候会有一定难度，经过多多的练习，观照就会越来越熟练。俗话说，世上无难事，只怕有心人，所谓熟能生巧，无论有多大的困难，只要激发精进力，认真反复地练习观照，观照技能就会娴熟起来。这是自然规律。

腹部在上，时刻精进，精确瞄准，持续观照；

腹部在下，时刻精进，精确瞄准，持续观照。

名色分别，缘摄受，正见树立了。

反反复复地习禅，精进力、念力、定力越来越强，当刹那定足够强大的时候，YOGI将能够清清楚楚地如实知见到，名法与色法彼此之间的区别，继续深入地习禅，精进力、念力、定力更加强大，将能够如实知见到名法与色法互为因果的关系，这是必然会开发出来的内观智慧。这种智慧并非是自己思考推理得来的，而是像现在这样，在目标生起的当下，激发精进力，瞄准目标，紧紧密密地如实观照，精进力、念力、定力逐步地增强，就自然而然地如实知见到目标的本质实相。

仅仅依靠思考推理，是不会生起如实知见的智慧的。所以，班迪达大长老建议YOGI们要杜绝思考。禅师们都会敦促YOGI们，要持续不断地激发精进力，瞄准目标，紧紧密密地如实观照每一个当下生起的任何显著的身心现象。

在精进力、念力、定力逐步地增强之后，将会生起正智[4]，巴利语sampajañña的意思是，正智，这是出现在《大念处经》里面的开示。Sam的意思是正确的。对名法与色法正确的了知，如实的了知，名法与色法成对、成对发生，互为因缘地成对、成对地发生，无论谁都无法否认这一点，所以，这是生起了正智，sampajañña。这种了知有别于非正确的认知，是正确无误地、全面完整地了知。这种了知有别于听经闻法的了知，是自己的亲身体证、自己精进习禅之后，生起的如实知见的智慧，因此，被称为正智。所以，正智有三重含义：

正确无误地知道；全面完整地知道；亲身体证地知道。这是无论谁都无法予以否定的正智。

在提脚的当下，将会生起正智。如实观照提脚动作的当下，都觉知到了什么呢？觉知到了名法与色法，即：

一系列想提脚的心动念，是名法；

一系列提脚的动作，是色法。

换句话说，就是觉知到一系列想提脚的心动念，是因缘、是名法，还觉知到一系列提脚动作，是结果、是色法，名法与色法互为因果而发生，这是清清楚楚、了了分明地觉知到的实相，这绝不是含含糊糊、不清不楚的认知。构成“正智”的巴利词汇是复合词，其中一组词节pajañña的意思是，了了分明、清清楚楚地如实知见到名法与色法互相之间的区别，了了分明、清清楚楚地如实知见到名法与色法之间的因果关系。这就是修所成慧，有别于平平常常的、毫不突出的思所成慧，及闻所成慧。

要时时刻刻地以四念处内观智慧禅修的方法，一心专注地观照目标，即：激发精进力，瞄准目标，提起正念。当刹那定增强之后，必将会生起正智。这是殊胜卓越的智慧，是指YOGI了了分明地，清清楚楚地、殊胜卓越地如实知见到了互相有区别的名法与色法的本质实相。sampajañña，正智，有这些含义：

正确无误地，殊胜卓越地了知，

全面完整地、殊胜卓越地了知，

亲自体证地、殊胜卓越地了知。

这就是YOGI习禅过程中，由自己开发增长的真正的智慧，所谓为法精进禅修，就是通过亲自实践内观禅修，亲自体证并如实知见到了身心内的名法与色法，以及名法与色法互为因缘而环环相扣地在发生的本质实相，这不属于教理层面的认知，也不是道听途说的知识，而是实实在在地开发出的正智。

随观的意思是，在当下反反复复地观照、觉知、洞见目标。这并非是没有价值的观照、觉知、洞见。提脚的当下，激发精进力，心瞄准在脚上，一心专注于脚的移动上，在观照目标的当下，精进力必然要有，激发精进力的当下，正念的心就贴到目标上，当下的心瞄准到目标，就是寻心所（寻禅支），YOGI一心专注在脚上的时候，当下就生起了刹那定。每一次随观目标，这些善法都在同时生起，当这些善法圆满成就的时候，正智就生起了。之所以开发出来正智，其根本原因是，YOGI能够恭恭敬敬地、细致认真地、持续不断地如实观照目标。当成就刹那定的因缘不具足时，在任何时候观照提脚，刹那定都不会生起。在提脚的当下，没有产生刹那定，就不会知道名法与色法，不会知道名法与色法互为因缘而发生，就算是经过了较长期的禅修，只要刹那定不够强大，无论多久，YOGI对身心现象的本质还将是一无所知。

所以，无论要做哪一样工作，首先相信，这项工作能够使自己获得有保障的、确定的利益，再生起强烈渴望得到利益之心，接下来，对待工作要恭恭敬敬、细致认真、持之以恒。YOGI的工作任务就是要恭恭敬敬地、细致认真地、持续不断地观照觉知当下的目标。YOGI要能够按照指导的方法，尽快地完成自己的内观禅修工作任务，从基础的身心现象开始，做到时时刻刻地、紧紧密密地观照，才能够对真实存在的究竟法有所洞察和觉悟。

今天，班迪达大长老再次严肃认真地开示了观照提脚动作的方法，希望大家都能够按照教导的方法，做到如实观照。希望大家对互为因缘而发生的法，恭恭敬敬地、细致认真地随观，最终将觉悟到其本质。经典开示说，

yathābhūtañāṇadassanaṃ bhāvento sammohābhinivesaṃ pajahati.

意思是，如实观照具足因缘的法，生起如实知见的智慧。那么，如果陷入思考，想着“是有色法呢？还是没有色法呢？到底有没有我呢？”假如心中去除了类似这些疑问的话，那么，因为有这些疑问而执着我见的人，在随观的时候，我见就脱落了。

如果马马虎虎，随随便便，习禅时无法脱离妄想和掉举，心无法清明敏锐，YOGI对自身未知的部分将依然是占很多比例，根本就不能够了知到真实存在的名法与色法的特相，及其互为因果的关系，更不要说如实知见到其生灭的本质。如果一个人对身心现象的本质一无所知，他在轮回的路上必然会迷失正道，误入歧途，陷入颠倒妄想，无法自拔的处境。

如果大家能够像现在这样，开始踏上了正道，并坚持修习正道，将能够进一步地使智慧成熟，而最终觉悟。习禅人应该懂得，只有走上正道，才能够到达正确的目的地。

班迪达大长老愿大家能够认认真真地走在笔直无斜的正道上，直至最终到达真正的寂静幸福的终点。

2016年01月13日班迪达大长老的开示

在行禅的时候，习禅人将会生起三个层次的内观刹那定，即：基本的刹那定、中等的刹那定和强大的刹那定。这些内容昨天还没有讲到。

所谓基本的刹那定，就是指在练习一步式行禅时，能够观照觉知到脚步在交替地迈出，并能够跟随迈出的脚步，默默地标记“左步、右步”，观照觉知的心能够专注在当下迈出的脚步上，这种稀稀落落地生起的定力，就是行禅时基本的刹那定。

在练习两步式行禅时，要观照并默默地标记提脚和放脚这两节动作，这时候的定力既不是基本的刹那定，也不是强大的刹那定，而是中等的刹那定。在练习三步式行禅时，要观照并默默地标记提脚、推脚、放脚三节动作，或者练习六步式观照方法，就是要观照六节动作，能够随着脚的移动紧紧密密地观照并标记三步式行禅，需要强大的刹那定。

在这三种行禅方式之中，练习一步式行禅有助于缓解、松弛禅坐时腿上生起的酸胀、麻木等苦受，这是最粗略的行禅观照。两步式行禅，要求做到中等程度的行禅观照。三步式行禅必须是能够做到微细程度的观照，也是定力要求最高的行禅观照，习禅人要能够细致认真地观照觉知提脚、推脚、放脚的全部动作过程。在观照觉知三步式行禅的时候，观照的原则是：

脚在提起，时刻精进，精确瞄准，持续观照。

脚在推动，时刻精进，精确瞄准，持续观照。

脚在放下，时刻精进，精确瞄准，持续观照。

任何时候，在观照目标的时候，一直都需要激发精进力，并要精确地瞄准目标，这些因素是固定不变的。观照目标的当下，即刻便获得了如下禅修的利益：

远离过失，心清净，才是真贤善。

激发精进力的时候，人就远离了懒惰；消除了懒惰，就远离了心的不清净，以懒惰为首的烦恼就没有机会生起。当心导向目标、瞄准目标的时候，心将不再到处飘荡，能够专心致志地观照提脚、推脚、放脚的动作，心便远离了邪思维。邪思维包括三种：欲乐思维、嗔恚思维、恼害思维。欲乐思维，就是思维五欲之乐；嗔恚思维，就是恶意地思维着要毁灭他人；恼害思维，就是恼怒地思维着要让他人吃苦头。习禅时YOGI做到时刻精进、精确瞄准，当下的心就清净了。“远离过失心清净”，没有邪思维，YOGI就避免了造作惹人非议、备受谴责的邪恶行为。这被称为身心的清净。

当清净心持续不断地生起的时候，哪怕坚持一分钟、两分钟都好，内观智慧将能够开发出来，相关的偈子是：

名色分别，缘摄受，正见树立了。

YOGI练习行禅过程中，将清清楚楚地分别出，名法与色法是两种不同的法，清清楚楚地了知到，名法与色法是互为因果而发生的身心现象。如实观照行禅，是世尊佛陀开示的四念处内观智慧禅修方法，并非是班迪达大长老自己凭空想象出来的。

世尊佛陀开示说，所有的身心现象，包括睁眼、闭眼、眨眼，当下的名法与色法都是在成对成对地发生。提脚的时候，把脚跟抬起来、提起脚，当下名法与色法在成对成对地发生，昨天对此有开示分析过。在提脚的当下，想提脚的心动念是名法，提脚的动作是色法，而并非是“我”在提脚，亦并非是“众生”在提脚。

名色生起，当下观照，正见树立，邪见除掉。

在提脚的当下，发生的名法与色法，都是真实存在的究竟法，并非是概念法。从目标一开始生起的那一刻，直至结束，通过激发精进力，瞄准目标，紧紧密密地观照目标，这就是在培育定力。这是YOGI的工作责任。YOGI并不需要刻意地去分析，这是名法，那是色法，这是因，那是果；如果要刻意地去分析思考，所得到的结论就会背离来自实践的真理，而仅仅是分析思考的结果。这一点在昨天已经强调过。

同样地，在向前移动脚的当下，名法与色法同时发生，想推脚的心动念是名法，推脚的动作是色法，这并非是“我”在推脚，并非是有生命的众生在推脚，并非是一个人在推脚。

那么，其本质实相到底是什么呢？仅仅就是名法与色法而已，即：

一系列想推脚的心动念，是名法；

一系列推脚的动作，是色法。

推脚过程中，可能会觉知到脚的后面有向前的推力，或脚上有紧绷感等等这些色法。观照并标记“推脚”的时候，要激发精进力，心要瞄准到脚上，当念力、定力足够强大的时候，就能够清清楚楚地分别出，哪些是色法，哪些是名法。有时候观照的心专注在心动念上，就是觉知到了名法，有时候，观照到脚向前移动、推动，就觉知到了色法。在一个刹那间，觉知到的要么是名法，要么是色法，名法与色法不会在同一个刹那被觉知到。觉知力既不能超前于目标，也不能落后于目标，而是要与目标同步发生。这才符合观照的原则，即：

脚在推动，时刻精进，精确瞄准，持续观照。

渐渐地，YOGI清清楚楚地、了了分明地洞察到了色法与名法。在推动脚的当下，仅仅有这两种法在发生，除此以外没有任何主宰，没有所谓的一个“我”。在没有禅修之前，尚未树立起正见时，YOGI理所当然地以为自己“是一个人，是众生，是我”，这些就是邪见。现在，终于生起了正见，这意味着消除了邪见，就在自己观照觉知目标的当下，邪见脱落了。所以说，修习四念处内观智慧禅修，将会获得心清净，之后，将会生起如实知见的智慧。

专注地观照推脚，这个当下YOGI分别地觉知到了名法与色法。当精进力、念力、定力逐步增强之后，YOGI将进一步地如实知见到名法与色法是互为因缘而发生的，觉知到因为一系列的想要推脚的心动念，所以，一系列推脚的动作发生了；因为想要推，脚才动，没有想要推，脚不会动；脚的移动，并非是什么人在命令它发生，既不是伟大的创造者在命令，也不是其他神通广大的有情在命令。YOGI觉悟到，在全部生命过程中，自己身心内原来只有名法与色法现象在发生而已。想要推脚的心动念是名法，由于这个心动念生起了，结果才发生了推脚的动作，YOGI无法否认这个因缘和合的现象在当下的存在与发生。那些恭恭敬敬地、细致认真地、持续不断地在观照觉知目标的YOGI，就能够如实知见到因缘法。

那些没有在恭恭敬敬地、细致认真地、持续不断地观照觉知目标的YOGI，没有履行好自己的工作职责，那就无法如实知见到身心内发生的因缘法。

在如实知见到名法与色法互为因缘而发生之后，YOGI清清楚楚地觉悟到，名法与色法现象的发生并非是无缘无故的。因为想推脚的心动念发生了，推脚的动作才发生，相关的因缘产生相关的结果，无关的因缘不会产生当下的这个结果。如果不知道只有相关的因缘，才会产生相关的结果，人们还是会去相信，可能是某个创造者令其发生的。巴利语visama hetuka diṭṭhi的意思是，错因邪见，这是指把非正确的因缘误以为是正确的因缘来相信。

没有认真地如实观照当下发生的名法与色法现象的时候，YOGI无法如实知见到名法与色法是互为因缘地在发生的，那么，人们就不知道身心的本质实相是什么，不知道就是无明。现在，YOGI以四念处内观智慧禅修的方法，如实观照推脚的动作，观照的心能够自始至终地与目标同步发生，这时候，YOGI如实知见到，一系列的心动念在发生，以及一系列的提脚的动作在发生，两者互为因缘地在当下成对成对地发生。在观照的时候，要练习标记“推动”，YOGI清清楚楚地、分别地觉知到了，心动念是因缘，身体动作是结果，正如偈子所说：

观照当下，分辨因果。

在未禅修的时候，分不清楚哪个是因缘，哪个是结果，人们自以为身心现象的发生是无缘无故的，或以为是创造者创造出来的，有的人以为是神通广大的有情在操纵着身心，或以为这副身心的现象是顺着大梵我的旨意在发生。相信大梵我的人，把这一切身心现象都归因于是大梵我的操纵；相信帝释天神的人，就归因于是帝释天神的操纵；人们各自执着自己的信仰。

如今，YOGI已经知道，只有相关的因缘存在，才会产生相关的结果，这是自己在认认真真地观照目标的当下，清清楚楚地看到的真相，从而，YOGI消除了无因邪见，消除了各种疑惑。巴利语ahetuka diṭṭhi的意思是，无因邪见。如实知见到名法与色法彼此互为因缘一环扣一环地在发生，YOGI消除了错因邪见，消除了过去无法得到明确答案的各种疑惑，例如，以为可能是因为这样的原因，或可能是因为那样的原因，等等。巴利语vimati的意思是，疑惑，疑虑，也称为vicikicchā。过去所有的疑惑，在自己洞察到因缘法的当下，全部都消除了。

注意在行禅时，每一步都不要迈出很远的距离，推出一只脚左右的距离即可，一步一步地，脚步要均匀。在观照放下脚的时候，应该觉知到名法与色法在成对成对地发生，因果在成对成对地发生。为了如实知见到放脚的时候生起的因缘法，就要在其动作发生的当下，仔细地观照。观照放脚的时候，要从推脚结束时，在刚刚要放下脚开始，直至脚踩到地面，观照的心要一直专注在脚上，并标记“放下”，注意不要一下子迅速地就把脚踩下去，而应该慢慢地把脚放下。只有小心翼翼地动作，才能够细致认真地观照觉知放下脚的过程中发生的名法与色法；如果迅速地踩下去，自己就不知道当下发生了什么，所以，要像羸弱的病人一样放慢动作。同时，要激发精进力，要瞄准目标，如偈子所说：

脚在放下，时刻精进，精确瞄准，持续观照。

在经典中有开示说，

kāye kāyānupassī viharati ātāpī sampajāno satimā.

激发炽热的精进力，具念而有觉知地随观内身而安住。

kāye kāyānupassī的意思是，在内身，反反复复地观照色身。ātāpī satimā的意思是，激发炽热的精进力，具足正念。如果能够按照“脚在放下，时刻精进，精确瞄准，持续观照。”这样的方法习禅，当下就获得了心清净的利益，即：

远离过失，心清净，才是真贤善。

反反复复地随观目标，清净心将如排好的队列般顺序地生起，以清净心紧紧密密地观照目标，将生起如实知见的智慧：

名色分别，缘摄受，正见树立了。

观照并标记“放下”，在放下脚的过程中，YOGI觉知到，一系列想放下脚的心动念在发生，一系列放下脚的动作在发生；只要具足正念，YOGI有时候会觉知到其中的名法——想放下脚的心动念，有时候会觉知到其中的色法——放脚的动作；YOGI了知到，在这个动作里面，没有我，没有众生，仅仅只有名法与色法在发生而已。当定力越来越强之后，YOGI在观照目标的当下，清清楚楚地洞察到，名法与色法是互相有分别的两类法，它们都不是“我”，因此，我见在当下消除了、脱落了；YOGI在随观目标的当下，立即就获得了四念处内观智慧禅修的利益。

清清楚楚地分别出名法与色法的时候，YOGI不要以为已经万事大吉，禅修到此为止了，实际上，内观智慧禅修才刚刚开始。在观照放脚的时候，也一样是要恭恭敬敬地、细致认真地、持续不断地观照觉知目标。打比方说，在读书的时候，读到一句话，或一个段落，如果从头至尾都没有正念，自己读了什么都不知道，如果一直具足了正念，整句话，整段话读下来，就能够明白其意义。如果下一次再读一遍，对句子、段落的理解又会多一些。读同一段话，反复地阅读，对其意思的理解会越来越深刻。同样道理，反反复复地随观同样的目标，对目标的认识会越来越清楚和全面。

再比喻说，地面上有一支蚂蚁队伍，从远处看到的时候，仅仅看到其队伍在移动，到底是什么爬虫还不清楚；慢慢地接近后，看到的是三两只首尾相接成组的蚂蚁，排着队在爬行；再接近地看，是一只一只单独的蚂蚁，彼此都有间距，是由它们组成了长长的队伍在行进。观照目标就好像是观察蚂蚁队伍一样，最初比较粗略，渐渐地由远至近，目标就会越来越清晰。

有时候，YOGI观照腹部上下起伏，有时候，观照提、推、放脚，这些目标都在很快地发生；开始练习观照的时候，以为它们就这样一下子过去了，移动了一下而已，实际上，完全不是这么简单的；如同阅读书籍，一句话，或一段话，反反复复地阅读，理解会不同，反反复复地观照这些主要目标，每一次对目标都会有不同的认知经验；在特别具足正念的时候，对目标的觉知是清清楚楚，了了分明的。当精进力、念力、定力、寻力[5]不断增强的时候，YOGI觉悟到，想要放下脚的心动念是名法、是因，放下脚的动作是色法、是结果，YOGI了知到，名法与色法互为因缘而发生；有时候，觉知到了心动念，这个当下没有看到放下脚的动作；有时候，觉知到了放下脚的动作，这个当下没有看到心动念；想要“放脚”的心动念生起了，提脚的动作不会发生，推脚的动作也不会发生，只会发生放脚的动作。

只有那些在恭恭敬敬地、细致认真地、持续不断地练习观照目标的YOGI，可以保证能够清清楚楚地如实知见到名法与色法互为因果的本质实相；而对那些马马虎虎、散漫放逸的YOGI，是无法给予任何保证的。

恭恭敬敬地、细致认真地、持续不断地练习观照推脚的动作，YOGI必须激发精进力，瞄准目标，提前正念，当刹那定足够强大的时候，在推脚的当下，如实知见到：

一系列想要推脚的心动念是因；

一系列推脚的动作是果。

这就是生起了正智，巴利语sampajañña的意思是，正智（正知），其含义是：

正确无误地、清清楚楚地了知；

全面完整地、清清楚楚地了知；

亲自体证地、清清楚楚地了知；

正确无误地，殊胜卓越地了知，

全面完整地、殊胜卓越地了知，

亲自体证地、殊胜卓越地了知。

这是YOGI脚踏实地地开发出来的正智，它不属于通过阅读经典而获得的认知，也不是通过听经闻法而获得的教理知识。当YOGI心中同时具足了精进力、念力、定力这些善法时，缠缚性烦恼就没有机会生起。洞察到推脚的当下发生的，是名法与色法互为因缘而发生的现象，YOGI生起了智慧，消除了无知。当定蕴的三个道支，即：精进力、念力、定力能够专注于当下生起的目标上的时候，其中必然会有寻禅支生起。寻使心瞄准目标，使心导向目标，这时候，内观禅那的禅支——寻、伺、喜、乐、心一境性都会生起。观照的心反反复复地专注于目标，心紧密地摩擦住了构成因缘的心动念，心就伺守住了目标，这是伺禅支，有时候心紧紧密密地摩擦住放下脚的动作。每一个观照目标的当下，心紧紧密密地专注于目标，YOGI会感到非常满意，生起了欢喜心，这是喜禅支。生起法喜的时候，身心非常舒适愉悦，感受到禅修带来的幸福安乐，这是乐禅支。YOGI专心致志于目标上，这是心一境性禅支。此时此刻，贪爱、嗔恨等热恼平息下来，YOGI获得了着实可观的利益。

YOGI一心专注在目标上，如实知见的智慧就生起了，随着定力不断地强大起来，内观智慧会不断地增长。在密集禅修营期间，YOGI从入营开始已经在持守戒律，随着习禅的深入，定力不断地增强，内观智慧不断地在开发增长，毋庸置疑，修习四念处内观智慧禅修，就是在修习戒、定、慧三学。当清净的善心开发培育起来，YOGI能够培养良好清净的心态时，智慧将越来越敏锐。巴利语bhāvanā的意思是，清净心的培育。当清净心越来越有力量的时候，原本看上去枯燥单调的禅修工作，转眼之间变得越来越令人法喜充满。藉由法的喜乐所牵引，YOGI更加乐意不断深入地禅修，最终，如实知见到名法与色法生灭之流发生了断流止息，在无生无灭的当下，YOGI体验到真正的涅槃幸福。

作为轮回中的亲属，作为地球上的亲属，为了进一步地使YOGI们都能够最终成为僧众们的法眷属，僧众们正在努力地给大家在输送法血。班迪达大长老希望大家：

能够早日到达涅槃幸福！

能够成为僧众们越来越亲密的法眷属！

2016年01月14日班迪达大长老的开示

过去几天一直在开示行禅的观照方法。班迪达大长老以教行结合的方式，讲解了通过观照提脚、推脚、放脚的动作，YOGI将觉悟到，身心内的名法与色法互为因缘而发生。YOGI以四念处内观智慧禅修的方法，认认真真地观照每一节的行禅动作，将会如实知见到每一个当下真实发生存在的法——名法与色法。在行禅过程中，要持续不断地保持正念，专注地观照提、推、放脚的动作，无论如何都不要让自己漏失正念，即使偶尔有漏失，也要尽快地知道，并立即再提起正念。如果永远具足正念，YOGI会非常清楚地知道自己是否在观照目标，当下是觉知到了目标，或是当下漏失了观照目标。这表明，始终具足正念的YOGI已经具有了非凡的觉知力。

行禅到达行禅道尽头时，先要站住，YOGI应该观照当下身体站立的动作，并同时标记“站立”。暂时先不要去观照想要站立的心动念。行禅过程中，应该观照的主要目标，就是脚的动作，包括提、推、放脚的动作，要能够做到自始至终地觉知脚的移动。当脚步停下来，身体站立的时候，应该一边观照身体站立的姿势，一边标记“站立”，或者，觉知两只脚下支撑的感觉。观照“站立”的方法是，观照的心要覆盖整个身体，从脚底到头顶，进行整体性的观照。当今，很多人的习惯是，从头顶到脚底进行观照。无论怎样观照，YOGI都需要激发精进力，使心瞄准到身体内显著的目标现象，并要能够紧紧密密地观照。今天，班迪达大长老将要开示如何练习观照站立。

行禅的时候，YOGI的头要摆正直，身体直立，避免低着头。坐禅的时候，也要注意把头摆正直，不要弯腰驼背，耷拉着脑袋。否则，脊柱和颈椎之间的骨节不在正常衔接位置，造成互相摩擦挤压，会生起疼痛等不舒适的感觉。可以试试看，坐禅时，如果头耷拉着，不一会儿，就会感到不舒服。同样地，行禅的时候，低着头，很快就会不舒服。这并非是自然正常状态下的苦受，而是人为造成的苦受，这种不舒服是无法克服的。虽然长时间地不换行姿势，会引起不舒服，但是，这种不舒服是能够克服的，而人为造成的骨节间互相压迫而生起的疼痛，是不能够克服掉的。所以，无论是坐禅、站禅、还是行禅，身体和头部都要顺其自然地摆正直。

练习观照站立的姿势，首先要站好，头摆正直，之后，一心专注在站立的姿势上，YOGI会洞察到，一系列想要站立的心动念是原因，整个身体僵直地站住在那里是结果，这是由于心的原因，而生起的风界的结果，身体挺立、紧绷，站立的身体是僵直的，观照并标记“站立”。想要站立的心动念是名法，站立的动作是色法，名法与色法就这样成对成对地在发生。继续观照提脚、推脚、放脚、站立，激发精进力，瞄准目标，具足正念地如实观照站立的当下，YOGI清清楚楚、了了分明地看到了名法与色法互为因缘而发生的本质实相，确定无疑。

身体站立，时刻精进，精确瞄准，持续观照。

在站立的时候，观照并标记“站立”。虽然站立的动作是非常显著的目标，但是，YOGI必须激发精进力，并瞄准到自己身上，使正念观照的心专注到自己身上，避免心的散乱掉举，YOGI唯一的工作责任就是，要始终具足正念地观照当下显著的目标。习禅人的工作就是要恭恭敬敬地、细致认真地、持续不断地观照每一个当下最新生起的目标，知道自己有责任要完成重要的工作。

站立的时候，激发精进力，心要专注在身体上，觉知并标记“站立”，这时候，因为激发了精进力，YOGI远离了懒惰，同时，远离了以懒惰为首的不善法，这就是在观照“站立”的当下即刻获得的禅修利益。只要能够激发精进力，只要能够瞄准到目标上，心时时刻刻都是清新活跃的，是具足正念的，这种心是善心，是清净心。站立的时候，提起正念如实观照“站立”，正念就贴到身体上，持续专注地觉知站立的身体，精进力、念力、定力将不断增强，这其中，精进力保护了清净心，远离了放逸和懒惰。念力关闭了不善法之门，保护心识之流的清净，阻隔了烦恼进入心里。精进力、念力增强之后，内观禅定自然会增强。

定力增强了，心便安安稳稳 ，不再倾向于五欲之乐的目标，也不再发生掉举散乱。如果每一个当下生起的心都具足了定力，心就远离了各种烦恼污染，处于完全清净的状态。为了使观照的心能够对准目标，心要瞄准、导向目标，寻禅支生起的时候，YOGI远离了昏沉睡眠盖，此外，由于激发了炽热的精进力，心摆脱了懒惰、昏沉。习禅新人最大的障碍就是懒惰、昏沉，虽然都想要精进禅修，可是往往自己又无能为力，无法做到，因为，懒惰、昏沉的习性太强大。YOGI只有不断地练习激发精进力，不断地练习瞄准目标，最终，必将能够克服懒惰昏沉，心将渐渐地灵活机敏起来。

练习观照“站立”，一心专注在站立的身体上，紧紧密密地观照，心就在摩擦目标，在目标确定无疑地被看到的时候，疑惑就消除了。如此培育清净的善法，渐渐地，心就远离了疑惑，疑是障碍禅修进步的不善法。当寻禅支、伺禅支生起的时候，心变得活跃、敏锐；内观禅修过程中，寻禅支、伺禅支越来越增强，内观禅定将必然生起，这时候，就会连续不断地生起清净心，心中没有了贪、嗔、痴等烦恼，没有了贪爱的心，越来越清净。恭恭敬敬地、细致认真地观照“站立”，观照的心，具足了精进力，一心瞄准到目标上，持续不断地观照觉知，那么，清净心一秒钟生起一组，下一秒钟生起一组，再下一秒种再生起一组，清净心一组紧接着一组地生起。

单独地就每一组生起的清净心来看，其力量是微不足道的。俗话说，积沙成塔。一个微弱的清净心紧接着下一个微弱的清净心，再接着下一个，在持续不断地生起不可计数的清净心之后，反反复复地培育起来的清净心将不再微弱无力，而是累积了令人意想不到的强大力量，使清净心由弱到强，这个过程被称为清净心的培育。

马马虎虎地习禅是行不通的，如果随随便便地习禅，就说明自己是忽视四念处内观智慧禅修的价值利益的人，这样的人很难获得定力，没有定力，内观智慧就不能够开发增长。而那些恭恭敬敬地、细致认真地习禅的YOGI，反复地练习观照并标记“站立”，即使当下还分不清楚名法与色法，但是，如果按照观照原则，能够做到如偈子提示的：

身体站立，时刻精进，精确瞄准，持续观照。

那么，习禅人当下就获得了利益，即：

远离过失，心清净，才是真贤善。

获得了心清净，是非常有价值利益的。心清净到了一定程度，开发出内观智慧，正见就会生起，即：

名色分别，缘摄受，正见树立了。

在分别了知到名法与色法各自的特相之后，很快地，接下来就会分别了知到名法与色法之间的因果关系。这些了知并非是谁挖空心思地分析出来的结果，而是通过自己亲身实践了四念处内观智慧禅修之后，自然而然生起的如实知见的智慧。

养成了观照的习惯的YOGI，反反复复地观照当下站立的色身，就称为身随观随观者，巴利语anupassī的意思是，随观者。习禅人一遍又一遍地练习观照，才会养成观照的习惯。练习次数多了，就能够持续不断地观照“站立”，习禅人即被称为随观者（anupassī）。

观照的当下生起的善法是什么呢？

其中，有激发出的炽热的精进力，有贴住目标的念力，念力专注在目标上，就生起了定力，这些就是构成随观（anupassanā）的主要因素。如果不具足这些因素，就做不到随观（anupassanā）。如果没有养成观照目标的习惯，就不会坚持练习观照目标。所以，习禅人要养成观照目标的习惯，总是在练习观照目标。只要具念地观照目标，精进力、念力、定力就会培育起来；有了足够强的定力之后，那会有什么进步呢？就是在观照站立的时候，分别地了知到了当下的名法与色法，首先了知到的，应该是最显著的色法。

认认真真地，专心致志地观照“站立”，在站立的当下，生起的是想要站立的心动念，一系列想要站的心动念一直在发生，这是名法。站立的当下，想要站的心动念是名法，笔直在那里站立的身体是色法，分别了知到名法与色法是两种不同的法之后，YOGI觉悟到了无我。这副身心内，并没有一个有生命的众生存在，这就是清清楚楚的了知。当下身心内，发生和存在的只是名法与色法，或色法与名法。如实知见到当下生起的名法与色法是真实存在的两种法，YOGI清清楚楚、了了分明地觉悟了无我、无众生存在，当下生起和存在的，仅仅是名法与色法而已。

清清楚楚地洞察到名法与色法之后，YOGI觉悟到什么了呢？YOGI消除了我见，即：

名色生起，当下观照，正见树立，邪见除掉，

消除了邪见，即：有身见。了知真实存在的只有名法与色法，YOGI即消除了有身见。如果要彻底消除有身见，必须要在须陀洹道智生起之后，目前，仅仅是在观照的当下消除了有身见。

在站立的当下如实观照“站立”，就洞察到了无我，洞察到无我之后，即消除了我见。这种智慧并非是通过分析思考而了知到的，这是必须通过内观禅修才能够获得的利益。

按照这个方法观照，YOGI觉悟到，身心原本就是只有名法与色法，当下已经清清楚楚，了了分明。如今，一个观照接着一个观照，紧密无间地彼此衔接，精进力、念力、定力进一步地提升，习禅人自然而然地了知到缘起法。观照站立，想要站的心动念是名法、是因，想要站的心动念一直在不断地生起，身体发生的紧绷等等色法特相也在不断地生起。如果没有这个心动念，身体会因发软而倒下。现在能够站立，是心生色法在支撑着身体，色身才会坚挺、紧绷。

站立的当下，身体坚挺着，并非是无缘无故的，而是因为一系列想要站立的心动念发生了，身体才会一直坚挺着，并非是其他原因。并非是因为创造者在控制习禅人站立在那儿，而是因为想要站的心动念发生了，是这个心动念在驱动，才使站立的色身呈现出来。洞察到了真正的原因，YOGI就脱离了错因邪见（visama hetuka diṭṭhi），就是指把“非因”错误地当做了因。

洞察到这一点非常重要。所以，在观照站立的当下，清清楚楚地了知到了其真正的原因是想要站的心动念生起之后，色身才会站立，在正见生起时，YOGI当下就脱离了错因邪见。因为相关的缘起存在，其相关的结果就会发生，这就是缘起法。如果想要如实知见到站立的当下发生的缘起法，就要如实观照站立，在缘起法发生的当下，将了知到其相关因缘和合的名法与色法现象的本质实相。即：

当下观照缘起法，如实知见因与果。

如实观照站立，在观照的当下，清清楚楚地了知到了，相关的因缘和合生起了相关的结果，因果互相呼应，是成对成对地在发生的，所有的疑惑都在内观智慧生起的当下消除了。所谓疑惑，就是原本以为可能是有某某创造者在掌控驱使着一切，或者无法确定到底是怎么回事。通过观照站立，习禅人消除了疑惑，消除了无因邪见、错因邪见，这就是四念处内观智慧禅修的利益。如实知见到相关的缘起存在，才会发生相关的结果，YOGI开发增长了内观智慧——缘摄受智。

前来参加60天国际禅修营的YOGI，从开营到现在已经超过40天了，有没有曾经观照站立呢？观照了多少次呢？是不是在恭恭敬敬地、细致认真地习禅呢？YOGI应该扪心自问一下这些问题，这不能被忽略。如果做不到恭恭敬敬地、细致认真地、持续不断地观照目标，那YOGI连观照站立都会感到很难，心无法获得定力。如果YOGI是在恭恭敬敬地、细致认真地、持续不断地习禅，就应该会观照站立，在观照的当下，随着定力的提升，正智开发增长了。所谓正智（sampajañña），就是正确无误地、全面完整地、亲自体证地了知到当下发生的名法与色法，以及它们之间的因果关系。

这包括，了知到了：名法是一种法；色法是一种法；因缘是一种法；结果是一种法。

这些法清清楚楚地被了知到了。这种了知卓越于仅仅是对教理的掌握，卓越于那些撇开了实际修行的分析推理。正智是殊胜的，其含义是指YOGI对目标的认知程度，即：

正确无误地，清清楚楚地了知；

全面完整地、清清楚楚地了知；

亲自体证地、清清楚楚地了知；

正确无误地，殊胜卓越地了知，

全面完整地、殊胜卓越地了知，

亲自体证地、殊胜卓越地了知。

开发增长了正智的YOGI，都不会否认这种来自实践而了知的真相。现在，禅修营过去了40多天，如果在观照站立的时候，名法与色法的发生存在，还是不能够清清楚楚地了知到，那显然说明YOGI是在马马虎虎地混日子。没有做到恭恭敬敬地、细致认真地、持续不断地习禅，增强五力的九个因素之中，就是缺失了sakkaccakiriyāya与sātaccakiriyāya，即：未能做到自始至终地都在恭恭敬敬地、细致认真地、持续不断地习禅，YOGI的内观智慧就不能够开发增长。即使是密集禅修了很久，也无法获得正智，无法清清楚楚、了了分明地建立起对身心的正确认知。

既然是来参加密集禅修，如果自己的目标是想要开发增长殊胜的内观智慧，那么，YOGI最终要能够达成目标，对自己的禅修要感到满意，这是非常重要的。禅修营剩余的时间里，大家应该加把劲，继续精进地习禅，一切都还来得及。

Sakkaccakiriyāya sampādeti,与sātaccakiriyāya sampādeti,是最重要的两个因素，YOGI想要成就这两个因素，需要具足适宜的禅修条件，即sappāyakiriyāya sampādeti，意思是，要圆满适宜的禅修条件。这是增强五力的九个因素之中的第四个因素。

sappāyakiriyāya的意思是，提供适宜的条件。只有满足了各种适宜的禅修条件，YOGI才能够做到恭恭敬敬地、细致认真地、持续不断地习禅。

适宜禅修的条件一共需要七个，包括：

  1. 人适宜（puggala sappāya）：一方面，导师们应该具足慈悲心，能够真正地按照世尊佛陀的本怀，宣讲并讨论佛法；一方面，同住的同修不会给自己带来干扰和麻烦，此即人的适宜；
  2. 居住适宜（āvāsa sappāya）：有方便、适宜的地方居住；
  3. 行境适宜（gocara sappāya）：类似出家众有适宜的地方托钵，禅修者能够在舒适喜欢的托钵堂用餐。
  4. 谈话适宜（bhassa sappāya）：每天有一个小时的时间听经闻法，能够激励鼓舞自己精进禅修，有跟禅师面对面小参的机会，接受禅修指导。
  5. 饮食适宜（bhojana sappāya）：在托钵堂，不一定每天都是最顶级的食物，能够食用到可口、有营养的食物即可。
  6. 气候适宜（utu sappāya）：不太热、也不太冷的气候，在人体能够忍受程度之内的气候。
  7. 威仪适宜（iriyāpatha sappāya）：行、住、坐、卧的姿势要平衡，该坐禅的时候坐禅，该行禅的时候行禅，该躺卧的时候躺卧，各种威仪适当地互相变换，不要长时间苦苦地忍受某种姿势不变换。

在这个禅修中心，这七种适宜条件都能够满足大家，在这些适宜的禅修条件下，YOGI应该能够做到恭恭敬敬地、细致认真地、持续不断地习禅，这样的YOGI在一周、两周时间里，必将会开发增长殊胜的内观智慧。

 

2016年01月15日班迪达大长老的开示

前几天，班迪达大长老一直在讲行、住、坐、卧四威仪之中的行禅方法，以及在行禅过程中的观照方法。三步式行禅，是要观照提脚、推脚、放脚三节动作，每一个当下都要激发精进力，要瞄准目标，具足正念地、紧紧密密地观照提、推、放脚。走到行禅道尽头的时候，不要立即转身，而要先站定，认真地观照并标记“站立”，接下来，认真地观照并标记“转身”。到昨天为止，行禅中只剩下转身动作的观照还没有讲过。

转身时，全身都在转动，YOGI要将正念覆盖住全身来观照，并标记“转身”。YOGI观照转身的动作非常重要。现在，有些YOGI因为自己没有认真地练习行禅，漏失观照许多动作，所以，小参的时候无法作出令人满意的小参报告。如果没有在行禅的时候细致认真地练习观照，没有在行禅过程中获得好的定力，坐禅的时候也一样定力不好。

一步式行禅，观照“左步、右步”，这是最粗略的观照；

两步式行禅，观照“提脚、放脚”，这是中等程度的观照；

三步式行禅，观照“提脚、推脚、放脚”，这是最细致的观照。

行禅一个小时之后，YOGI准备要坐禅，在走向自己的座位的时候，都要一直地保持正念，观照脚步的移动，左步、右步，或者提脚、放脚等等，在行禅与坐禅衔接之间，能够持续地保持正念是重要的。站在自己的位置上，觉知到站立，坐下去的时候，观照一节一节坐下去的动作，要注意，千万不要毫无正念地一屁股就坐下去，而是要慢慢地坐下去，像个虚弱的病人，并要持续地观照全部动作过程。

当正念覆盖全身的时候，身心内最显著的目标就会凸显出来，YOGI要练习观照一系列的动作，例如：坐下去、盘起腿、坐正直、披上披肩、整理衣服、摆放双手，等等，要像是已经体力不支的病人一样放慢一切动作，安静地坐好之后，把心投向腹部，并让心贴住在腹部，紧密地观照觉知腹部的上下起伏。YOGI观照腹部的上下起伏这个目标熟练了之后，如果感觉观照已经太容易了，则可以增加观照接触点这个目标，要观照最明显的接触点，比如，臀部下面的接触点，脚踝骨下面的接触点等等，心专注在接触点上，要觉知到并标记“接触”。如果观照一个接触点渐渐地又变得太容易观照了，则可以增多几个接触点来观照。禅师们会根据YOGI的禅修状况，分别地教导大家练习观照不同的禅修业处，YOGI小参的时候应该按照禅师的具体指导认真地习禅。

YOGI本来就应该按照禅师具体的指导习禅，坐禅、行禅要交替练习，这被称为sappāyakiriyā，意思是适宜的作为，有益的作为。显然，坐禅的时候，不需要付出更多的精进力，而行禅的时候，则需要付出加倍的精进力。提脚的时候，要激发精进力，接下来移动脚，放下脚，所有的动作都要付出努力才能够从头至尾地做到位，同时，还要努力地提起正念，努力地使心专注在脚上，每一次观照脚的提起、推动、放下，都需要加倍地付出精进力。因此，练习行禅有助于培育很好的精进力。而坐禅的时候，一次性安安静静地坐好后就不需要再动了，保持坐姿所付出的精进力并不需要更多。行禅时培育的加倍的精进力，是非常有益和重要的。

修习四念处内观智慧禅修，练习具足正念地同步观照在当下生起的目标，将会增强自己本身尚未圆满地具足的、微弱的信力、精进力、念力、定力和慧力五力，同时，要圆满具足九个因素，以促使五力发展强大起来，从第一个因素开始到现在为止，已经给大家讲过了三个因素，现在按照顺序讲到了第四个因素，即：

sappāyakiriyāya sampādeti.

意思是，要圆满适宜的、令人满意的禅修条件。

昨天，关于适宜条件已经开了个头。但是，前几天关于行禅的讲解还不够充分，今天应该需要继续补充开示行禅的利益。所以，暂时地推迟开示第四个因素。

世尊佛陀开示说，认认真真地行禅，习禅人将能够获得五种利益。

利益一、善于远足。（addhānakkhamo hoti）

如果有足够的行禅练习，便会有力气和耐力进行长途行脚而不疲累。班迪达大长老年轻的时候，每次在这个森林禅修中心徒步环绕一周之后，一点都不会感到疲累，而现在却已经做不到了，现在变得懒惰了、老了，不是这里痛，就是那里痛，稍微多走动一下，很快就感到劳累，因为，自己已经把徒步走路的习惯给丢了很久，假如至今一直保持行禅的习惯，即使上了年纪，走几步路，甚至走很远的路都应该不会有问题。

利益二、善于精勤。（padhānakkhamo hoti）

padhāna的意思是，专心致志地努力。在练习提脚、推脚、放脚的时候，身心都要付出加倍的精进力，激发炽热的精进力是必须的，如果随随便便、马马虎虎，则无法好好地练习行禅。行禅的时候，必须积极热情，要注意集中精神，这非常重要，这种工作态度，就是padhāna（专心致志地努力）。行禅是令人善于精勤的工作，能够提升和增强自己的精进力。

利益三、身体健康。（appābādho hoti）

如果老是一直坐着、老是一直站着，或者老是一直躺着、老是一直走着，身体的四大威仪只取其一而不去变换其他姿势，那么，就会坐着死掉，或者站着死掉，或者躺着死掉，或者走着死掉，并非生病死掉。因为，如果不变换姿势，血液循环系统堵塞会不健康，所以，适当地行禅，血液循环系统健康了，平衡了，身体自然地健康起来。因此，行禅要足够多，身体才会健康，远离体弱多病的体质。同时，也有助于增强定力。

利益四、消化饮食。（asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati）

每一天，人要食用固体、液体及其它种类的食物等等，如果身体老是坐着静止不动，食物不会消化，只有适当地活动身体，才会有助于消食。平衡地行禅，会帮助消化肠胃中的食物。虽然说，胃中食物能够消化，肚子会很舒服，但是，常言道，胃好头不痛。头痛是小毛病，连头痛这种小毛病都没有，那么，什么大病都不会有。因此，古时候的出家人，为了解脱轮回之苦，剃度出家之后，每日都托钵受供，午餐之后，为了避免昏沉， 大家都会先行禅，而不会马上午睡。

利益五、定力持久。（caṅkamādhigato samādhi ciraṭṭhitiko hoti）

行禅要激发精进力，具足正念地观照提、推、放脚等基本动作。尽可能不断地激发普通的精进力、普通的正念、普通的定力，大家像现在这样，修习四念处内观智慧禅修，只要能够提起正念，在刚刚一开始抬起脚跟的时候，直至完全把脚抬起来，都要激发炽热的精进力，紧紧密密地跟踪观照提脚的动作，全部过程中丝毫不要丢失正念。心专注在提脚的动作上，刹那定便培育起来，这种刹那定是与培育清净心相关的定力。推脚的时候，放下脚的时候，亦复如是。

每一次提、推、放脚的时候，都同样地要激发精进力，瞄准目标，紧紧密密地以正念观照目标，一心专注于目标，这种定力就称为caṅkamādhigato samādhi，意思是，由行禅而获得的定力。专心致志地观照提、推、放脚，这其中包含有普通的定力，也包含有使心获得清净的定力，而在行禅过程中，培育的定力以使心清净，就是caṅkamādhigato samādhi（由行禅而获得的定力）。

在这种定力一个刹那接着一个刹那连续地生起的时候，连续的刹那定就具足了不可思议的力量。虽然单一的一个刹那的定力是微不足道的，但是，这种使心获得清净的定力如果一个紧接着一个地在心识之流中连续无间断地生起，其力量将会是令人惊奇地强大，这种来自行禅的无间断的刹那定的力量，能够延续很久很久，持久不衰。

这就是行禅带来的五种利益。细致认真地练习行禅的结果就是，刹那定会变得非常强大，强大的刹那定能够开发增长出清晰敏锐、了了分明的内观智慧，所以，班迪达大长老作为YOGI们的法眷属，在此敦促大家，一定要按部就班地练习行禅，这种敦促并非是表示大长老好为人师，以高高在的态度在发号施令。

行禅的时候获得的定力，有助于延续到坐禅时保持持续的定力。假如其他方面的支持条件也都满足的话，禅修方面一切都会顺利。在巴利语中，这被称为sappāyakiriyā，意思是，提供完善适宜的条件。习禅人要顺利地禅修，并最终获得成就，各方面完善、适宜的条件都要具足。

现在大家来到这个禅修中心，就是已经来到了居住适宜的地方。这里的环境比较安静，没有各种吵杂的声音，是比较适宜禅修者获得定力、开发智慧的吉祥之地。YOGI居住的孤邸也能够满足基本需要。本禅修中心在居住适宜方面的条件完全能够满足禅修者精进禅修的需要。

再看行境适宜，YOGI不应该在令自己烦恼的地方禅修，不应该到会生起烦恼的地方托钵，班迪达森林禅修中心修建的整体生活环境，目的就是为了使YOGI们能够进行密集禅修，这里是最适宜那些真正地想获得心清净的善人来安住与托钵的善处，中心内的任何地方都不会令人生起烦恼，这里有可以满足禅修者精进禅修的适宜的环境条件。

在饮食方面，虽然说众口难调，中心无法满足每个人特别的口味和提供已经习惯了的、自己十分偏好的食物，但是，在营养搭配、食物品种、数量方面都安排得足够丰富、足量，食物品质达到中上水准，以尽可能地满足禅修者的需要。

检查一下托钵堂的饮食，虽然班迪达大长老自己食用的钵食跟大家的食物来源不一样，但是，YOGI们食用的食物，在营养搭配方面非常合理，虽然不是最高级的食物，但是，都能够满足大家对营养健康的需求。这是饮食适宜。

在人适宜方面，禅修中心的YOGI，来自世界各地，包括本地人，但比较特别的是国外来的比较多。人种各不相同，语言不同，但是，为了要变成法眷属而来到这里密集禅修，大家彼此并非敌人，而是良师益友，是法友，彼此之间满足了人适宜的条件。大家来学修恩人导师马哈希西亚多济依照世尊佛陀的本怀所开示的四念处内观智慧禅修方法，禅师们根据YOGI各自的需要给予了各种帮助，并帮助大家改正错误，解答在禅修方面的各种问题。现在和大家住在一起的禅师们都是大家的法友，法友们乐意给予大家各种帮助，以利于YOGI们禅修成就。满足人适宜的条件，是非常重要的。世尊佛陀开示说，满足人适宜的条件，禅修者在禅修方面就能够获得百分之百的利益。班迪达大长老以及其他禅师们，都是适宜之人，班迪达大长老和禅师们一直在努力地成为大家合格的良师益友。班迪达大长老自认为，他和禅师们应该具足了作为良师益友的条件，这就是人适宜的条件。

最后是谈话适宜，作为大家的法眷属，班迪达大长老每天都会给YOGI们做一次适当的佛法开示，帮助大家学习禅修方法，鼓舞大家精进禅修，同时，大家每天都有跟禅师们单独小参的机会，能够得到面对面的禅修指导。世尊佛陀自己禅修之后，觉悟了熄灭欲爱、嗔恚等烦恼的方法，现在，班迪达大长老给大家开示的佛法就是世尊佛陀觉悟的四念处内观智慧禅修方法，严谨地按照世尊佛陀的本怀教导佛法，不增不减，小参的禅师们也是根据世尊佛陀的本怀指导禅修，与YOGI们互相讨论，给予大家需要的帮助。小参时，禅师们不是要生硬地检查大家的工作。无论是佛法开示，还是佛法讨论，这些都是适宜的谈话，是为了鼓励大家精进禅修、促使禅修进步的谈话。

关于气候，缅甸虽然是凉季，但是，并不会冷到要损害健康的程度，实际上，凉季的气候很舒适，不会令人感到坐卧不宁，只是凉季日夜温差比较大，即使在中午热起来的时候，也不会热到令人难受。曾经住在极冷、极热气候的国家的人，比较这里的天气，一定会觉得，在班迪达森林禅修中心这里，平衡舒适的气候非常适宜密集禅修。这是满足了气候适宜的条件。

最后是威仪适宜，习禅人并不是仅仅练习行禅，不是仅仅练习坐禅，不是仅仅练习站禅，不是仅仅练习卧禅，更不是放逸懒散地在床上一躺就算禅修了，而是要适时地调整各种威仪姿势，该坐禅的时候坐禅，该行禅的时候行禅，该站禅的时候站禅，该卧禅的时候卧禅，YOGI自己要在禅师的具体指导下，在习禅过程中要练习调整和平衡四威仪，以做到威仪适宜。

刚才开示的要满足七种适宜的条件，昨天已经讲过，这是YOGI增强信力、精进力、念力、定力、慧力五力的九个因素之中的第四个因素，YOGI密集禅修要依赖于能够满足这七种适宜 的条件，禅师们也会根据具体的情况，帮助大家完善这些适宜的条件，密集禅修过程中，YOGI总是会需要禅师们的帮助的。

关于谈话适宜，需要再特别地提一下每天的小参开示。禅师们肩负着教导大家实践佛法的责任，大家不要担心禅师们是不是已经具足教禅的能力，实际上，能够为大家指导小参的禅师们，都是能够以教行结合，为大家开示佛法的禅师，他们的实修经验，以及指导小参的经验都足够丰富。

禅修中心能够满足大家七种适宜的条件，YOGI们会感到非常地安心和满意。现在这里是万事俱备了，差只差在YOGI们自己要为法而精进努力，如果增强了自己原本软弱无力的信力、精进力、念力、定力、慧力这五力，YOGI就是增强了自制力。班迪达大长老再次敦促：

愿大家能够增强自制力，以使自己能够掌控好从今以后的生命旅程，最终到达真正幸福的目的地。

2016年01月16日班迪达大长老的开示

班迪达大长老一直在提示我们，现在大家修习四念处内观智慧禅修，以使自己成为一个名副其实的人，成为一个有人类心态的善人，在具备了人类智慧的基础上，最终成为一个具有超凡的智慧的人。修习四念处内观智慧禅修，能够弥补一个人身心的不足和缺陷，提升自己生命的品质，累积殊胜的善业功德。众生生命的品质从来都不会自动提升，善业功德也不会不修自来。人的这一生，为了衣食住行，要学习世间谋生的技能。然而，我们还必须意识到，为了解脱烦恼轮回，生而为人能够修习四念处内观智慧禅修则是更加重要的工作。

在人世间，既然要做人，就要在言行方面做一个名副其实的人，这非常重要。在心理上，应该调整心态，使心态健康，这同样非常重要。进一步地，要在具有了人类智慧的基础上，力争在今生成就具有超凡的智慧的人，这更加重要。既然有这么重要，那么，自己如何才能够在今生成就呢？首先，必须要寻求正确的方法。

如果有迫切的追求真理之心，就会不断地追寻求索。人们会通过深入经典而找寻；或在接近善知识的时候，通过听经闻法而找寻。在经过各种尝试之后，如今终于找到了正法，自己就要认认真真地按照正确的方法进行禅修实践。要有系统地，循序渐进地禅修，自己能够修习到什么程度，就将能够获得与之相当程度的利益，这是毫无疑问的。修行人实践正法，不应该如蜻蜓点水一般浅 尝辄止，而应该恭恭敬敬地对待，踏踏实实地、认认真真地深入实践。自己要做好计划，像现在这样，提前计划好一段时间来参加密集禅修营，这就是一种好方法。

人们为了增广见闻或因为巧遇机缘，会随意地参加某种活动，而实践佛法则是完全不同性质的事业。实践佛法，应该是经过自己精心规划之后而认真地实施的、重要的工作。YOGI们自己心里能明白这个道理是非常重要的。

离不开食物的众生，特别是人类，人人都需要进食，所摄取的食物包括固体的和液体的；此外，人们都需要排泄体内的废物。人们需要食用有营养的食物，含有丰富维他命的食物，含有丰富矿物质蛋白质的食物，要吃好喝好，这对人类是很重要的。不仅每天都要定时地食用适当的食物，重要的是，还要小心远离那些不适合的食物，远离有毒食品，远离腐烂的食物。食用适当合理的食物，可以消除饥饿，增加体力和营养，使身体健康强壮。有了健康的身体，才可以承担起利人利己的工作。食用了不合适的食物，立即就会吃苦头，原本很健康、很强壮的身体，很快就会受到损害，所以，要小心远离不适当的食物，以避免损害健康。小时候父母都会告诉自己什么可以吃，什么不可以吃。

同样道理，清净的、远离罪恶的身、语、意的行为，将会带来善果报，这在小时候父母师长都会有相关的教育，什么该做，什么不该做，实践善的、文明的身、语、意行为，将能够给自己带来善果报，具体有哪些善果报等等，师长们也都有讲清楚。如果造作了野蛮邪恶的身、语、意行为，自己道德品质就败坏了，同时，还伤害了他人的利益。不论自己是知道还是无知，只要造作了邪恶的作为，将不仅给自己带来不幸，还将给他人带来不幸，父母师长应该对此预先有所教育和警示。作为儿女的，从小应该听从父母师长的教导，能够听进去多少，就做到多少，就会得到多少的利益。家庭和学校有责任，应该从小就培养孩子们辨别善恶，学习自律，遵守道德规范，以避免犯错，避免丧失道德品质，避免因为身、语、意的行为野蛮邪恶，而伤害到他人，从而保护他人的利益。所谓世界堕落，就是指人的道德品质堕落了，现在整个世界已经在堕落了，人们的道德沦丧，没有底线，已经到了无法挽救的程度。

可喜的是，目前还有局部的、依然尚存完好的世外桃源之地，在这样的清净庄严、文明吉祥之地，那些有智慧的人们都懂得要精进地习禅，在提升自己之后，把真实可靠的善法传播给自己周围的亲友们。现在大家在这个禅修中心进行密集性的精进禅修，习禅人在如实知见到真实法之后，对于应该相信的法，生起了强大的信心。越是深入地习禅，就越是相信正法，信心坚定了，就更加有勇气努力地远离非法，越是有勇气进一步地实践正法，敢说敢做光明正确的事。在念力越来越增强的时候，定力也随之越来越增强，促进了内观智慧的开发提升。有益正知、适宜正知的智慧，越来越圆满。

现在通过自己精进地习禅，五力等善法都已经培育和发展出来，所开发培育的这些善法，使YOGI增强了自制力，五力等善法具有强大的力量，能够保护自己免于堕落、免于危难。参加四念处内观智慧密集禅修，开发增长内观智慧，不断地加强自我控制的力量，以使自己避免在人世间犯错堕落。YOGI明白这一点很重要。

在自己持戒圆满的基础上，通过精进地习禅，习禅人获得了心清净，为了进一步开发增长内观智慧，习禅人还需要增强哪方面的力量呢？

首先要调整心态，懂得如理作意，使心能够对准当下生起的目标，心要瞄准到目标上去，这非常重要。比如，练习投飞镖，飞镖就要投到靶子上。同样道理，习禅人自己身心内有很多靶子，看到的当下，听到的当下，闻到的当下，尝到的当下，触到的当下，知道的当下，弯曲手臂，伸展手臂，倾斜身体，弯曲身体，提脚、推脚、放脚，这些都是当下的目标，都是正念应该投入其中的靶子。如果投飞镖的人想要练到十分手准，需要训练的过程，无论是剑也好，或子弹也好，开始练习的时候，都无法准确地投到靶子上，靶子上有靶心，有外环，要瞄准靶心，再投飞镖，飞镖落到外环上，也会得分，越接近靶心得分越多，越远离靶心得分越少，投到靶心则得分最高。

培育心的专注力的人，在有了定力的基础上，将能够开发增长内观智慧。习禅人预先要警觉到身心内的靶子，自己身心内当下生起的任何目标，都是靶子，正念的心要立即投入到目标上，身心内生起的显著的目标，都是应该观照觉知的，所有目标都是内观的标记物，是内观的靶子。观照的心与当下的目标成对地、成对地同步发生的时候，证明自己的定力已经突出地增强了。

那么习禅人是在什么处境状态下，在观照哪一个目标的当下，而生起了强大的定力的呢？当时是什么样的禅定相呢？

习禅人要时时刻刻地激发精进力，瞄准目标，按照正确的方法持续观照目标，然而，有时候却障碍多多，不尽人意。那么，持续的定力要怎么获得呢？对每一个习禅人来说，的确存在这样的问题。

首先，要确定应该专注的目标，要把目标划分标记出来，像靶子一样，固定在那里。大家现在密集禅修，是为了培育内观禅定。所谓内观禅修，就是习禅人精进努力地观照觉知当下发生的身心现象，从而如实知见到名法与色法各自的特相、因缘相，以及无常、苦、无我的共相，巴利语称为vipassanā，即：内观禅修。为了开发增长内观智慧，需要强大的内观禅定，通过不断地激发精进力，瞄准当下最新生起的目标，紧紧密密地观照，一个刹那，接着一个刹那，一心专注到目标上，这就是内观禅定。

有时候，习禅人非常顺利无碍地进入内观禅定；有时候，习禅人会遭遇各种障碍，心无法专注到目标上，失去了内观禅定。

在无法进入内观禅定的时候，要回想一下，当初曾经经验过的、顺利地进入到内观禅定的禅修状态，是在什么时候呢？是在哪里呢？当时生起了殊胜的刹那定，或说，生起了持续不断的内观禅定，是在坐禅、还是行禅的状态下呢？

当时生起内观禅定的条件状况，巴利语称为nimitta，意思是禅定相。这种禅定相应该要有把握找回来，要记得过去曾经很好的禅修经验，要能够努力地恢复当时的习禅状态。如果恢复了当时的习禅状态，稍微用功努力一下，心就能够专注到目标上，轻易地就远离了掉举散乱，心不会再从目标上滑落下来，观照很快能够顺利进行下去。

增强五力的第五个因素，巴利语称为：

samādhissa ca nimittaggāhena

意思是，把握内观禅定相状。

Samādhissa的意思是，内观刹那定，即：心刹那、刹那地专注在当下最新生起的目标上。

nimittaggāhena的意思是，把握住曾经成功地获得内观禅定相的习禅状态。

相关的偈子说道：把握当时禅定相，用心牢记好观照。

前一段时间，班迪达大长老已经讲过坐禅的观照，要观照腹部膨胀回落、上下起伏这个主要目标，心平静专注地观照，需要激发精进力，并瞄准目标。瞄准腹部，心专注地贴上去，一个刹那、一个刹那地贴在腹部，便能够获得刹那定；要持续不断地观照，心专注在腹部的膨胀与回落这两个目标上，就能够培育起来好的刹那定。这种专注的禅定相要能够把握好，并要多次反复地使用。

或者，在轮换观照三种目标时，即：腹部上、下、坐着，YOGI应该要记得曾经经验过的禅定相，并在其他时候能够立即再次地把握住那种状态。或者，轮换观照四种目标，即：腹部上、下、坐着、接触，如果用这种方法时感到观照力比较稀疏，则可以随时减少目标。习禅人在进行观照练习时，对好的禅定相要牢牢地把握好，以便在以后有障碍的时候得以恢复使用。

行禅的禅定相也一样要把握住，左步、右步，或提脚、放脚，或提、推、放脚。如果在行禅时，出现定力减弱，观照变得不连贯，稀稀落落、松松垮垮的时候，就要努力地恢复过去曾经把握得很好的、殊胜的禅定相，再次认认真真地观照提、推、放脚。把握好禅定相，是习禅人获得定力的因素之一。

通常曾经在禅定相很好的时候，必然都会生起清晰的、殊胜的内观智慧。

学会把握好过去的禅定相，需要一定的智慧，有如理作意的智慧，才能够懂得再次恢复使用禅定相。禅师们在这方面也会给予帮助。自己要会如理作意，同时，要采纳禅师的建议，从而，使自己的内观禅修之路越来越顺畅，越来越笔直无碍。

增强五力的第五个因素讲完了。

增强五力的第六个因素是：

bojjhaṅgānañca anupavattanatāya

开发培育七觉支法。

bojjhaṅga的意思是，觉悟的因素，觉悟真理的因素。觉悟是指了知四圣谛的智慧。觉悟四圣谛，有七个因素，即：七觉支法。现在修习四念处内观智慧禅修，同时就是在修习七觉支法。

anupavattana的意思是，使之顺利地如愿成就。给予调节，给予调控，给予辅助，在需要的方面，在弱项方面，给予支持的力量。在极端的好与坏的状况下，给予适度的调节和平衡。

有时候，习禅人会想要获得自己期待的禅修经验，如果没有达成，或者一直苦受多多，状况不佳，心情会低落，感到失望，便开始懒惰懈怠。有时候，习禅人对非常顺利的禅修状态感到满意，禅修有了进步，便会心生欢喜，心情亢奋起来，定力减弱，心开始东飘西荡，甚至骄傲满满。对于习禅人来说，情绪的高高低低都不是好的状态，这两个极端都应该避免。禅师们会根据YOGI习禅的状态，给予适度的调控，以避免YOGI的情绪忽高忽低，失去平衡。习禅人自己如果觉知到了这种高高低低的情绪时，也应该自我调整一下，以求得平衡的习禅心态。

在密集禅修初期阶段，习禅人还没有什么特别的经验，心态很容易低落，针对这种状态，就要培育七觉支之中的喜觉支和精进觉支。喜觉支（pīti），就是使心欢喜，满意，愉悦；精进觉支（vīriya），就是使心活跃、努力，以使之积极勇猛；择法觉支（dhammavicaya），YOGI一心专注于当下生起的目标，以便如实知见到其特相、因缘相、共相。如果心情低落，不要沮丧，而是要相信，内观智慧一定是能够开发出来的，只要自己够精进，一切困难都会过去。由于开发增长了内观智慧，习禅人内心会比较激动，我慢、骄傲自满开始滋生，表现得开心满意，欢喜雀跃，习禅人应该意识到，这时候需要培育平静的觉支，即：那些令人舒适平静的、轻松容易的法——轻安觉支和定觉支，YOGI要努力地增强定力，才比较容易地达到轻安状态。这就是习禅过程中应该练习的调控的方法之一。

在密集禅修之中，出现忽高忽低的情绪时，习禅人应该如何运用七觉支法进行有效的调控，改天继续开示。

2016年01月18日班迪达大长老的开示

班迪达大长老反反复复地在强调，生而为人，这一生最重要的就是，要做一个名副其实的人，要做一个有人类心态的善人，要在具备了人类智慧的基础上，最终成为一个具有超凡的智慧的人。现在修习四念处内观智慧禅修，就是习禅人能够最终成就这个高尚的目标的方法。

当然，所谓标准的人体，各肢体、各器官起码要不多不少刚刚好。但是，要成为名副其实的人，主要是指在心智方面应该要达到相当的标准，这个标准是指最起码地要相信因果法则，要有勇气避免造作不能够带来善果报的恶业，并要勇敢地修习能够带来善果报的善业，这是作为名副其实的人的一个重要方面。这需要自己具足正念，尽可能地保护好自己，尽自己最大能力，避免造作恶业，这是使自己一生受益的重要方面。此外，要修习正法，使自己的心安住于善法，培育专注力，逐级地开发增长内观智慧，具有平衡所作所为的能力。一个人具足基本的有益正知和适宜正知的智慧，是非常重要的。

一个人所具有的自我控制的基本能力，在巴利语中称为indriya，意思是：控制力，换句话说，就是自我约束的力量，自我控制的力量。如果心没有力量，人是很难真正地做到控制自心的。

现在，密集地修习四念处内观智慧禅修，就是在为自己增强心的力量。在习禅期间，为了切切实实地帮助大家禅修进步，为了让大家充分地获得法的利益，作为大家的法眷属，僧众们尽可能地根据世尊佛陀的本怀，并同时遵照已故的马哈希西亚多济的开示，教导大家禅修的方法，并在每天都安排了个别的小参指导。僧众们除了希望YOGI们都能够在习禅过程中，恭恭敬敬地、细致认真地、持续不断地观照觉知目标之外，再没有更多的要求。如果大家通过密集禅修之后，最终都增强了心的自控力，提升了正能量，僧众们将会感到心满意足。班迪达大长老希愿，大家能够为了使自己充分地获得法的利益而精进地习禅。

大家在习禅过程中，应该要尽可能地平衡发展控制心的各方面的力量，即，平衡地增强五力。在五力没有全面地发展成熟之前，某些力量在某些时候可能会比较薄弱不足，某些力量又可能比较强劲过头。就好比机器上的螺丝钉，在拧的时候，既不能太松，也不能太紧，力度要不多不少刚刚好。为了要平衡这些力量，YOGI自己要善于修习觉支法，以调控各种善法的力量得到平衡发展。

增强五力的第六个因素是：

bojjhaṅgānañca anupavattanatāya

意思是：

Bojjhaṅga是由bodhi与aṅga两个字节组合构成，意思是，觉悟四圣谛的因素。

Bodhi的意思是，觉悟四圣谛的智慧。

aṅga的意思是，因素，构成部分。

四圣谛就是：

  1. 苦谛（苦的真理）
  2. 集谛（苦因的真理）
  3. 灭谛（苦灭的真理）
  4. 道谛（苦灭之道的真理）。

自己的这副身心是苦谛，苦谛是众生应该清清楚楚地了知的；

贪爱是苦因，苦因是众生应该致力于消除的；

到达涅槃是苦灭，灭谛是众生应该体证到达的；

八正道为苦灭之道，道谛是众生应该精进地修习的。

众生要觉悟四圣谛，就是要分别地知（苦）、除（集）、达（灭）、修（道）。在这一生觉悟四圣谛的时候，应该了知的就了知了；应该消除的就消除了；应该到达的已经到达；应该修习的已经修习。

YOGI们现在密集地禅修，对四圣谛都会在不同程度上有所觉悟，觉悟四圣谛的人，被称为Bodhi。四圣谛不是无缘无故地觉悟的，而是由一些因素共同促成的。觉悟四圣谛的因素，巴利语称为Bojjhaṅga，意思是，觉支，即：构成觉悟的分支、觉悟四圣谛智慧的因素。七觉支是促成一个人觉悟四圣谛的最恰当的因素。今天要具体地开示七觉支法。

人们无论在世间是从事哪一类工作，为了读书也好，或为了获得财物也好，人们想要提高物质生活水平，都要从事相关的工作。无论哪方面，一个人想要成功，都不会是一帆风顺的，一路上都会坎坎坷坷，障碍重重，相关的工作没有完成，就得不到相关的利益。出世间的工作也是同样道理。来参加禅修营的习禅人，如果浅尝辄止，刚刚有一个初步了解，马上就急着要回家了，或者，由于习禅过程中生起了诸多疑惑，就会想要放弃，要打退堂鼓，结果，自己一开始满怀希望而来，因为这样或那样等等原因，懵懵懂懂地做了逃兵，那么，曾经期待的目标就被搁浅了，自己放弃了获得宝贵的利益的机会。

在发展心的力量，开发增长内观智慧，提升自己生命品质的过程中，要按照所学方法，尽可能正确无误地精进习禅。但是，习禅过程往往并非一帆风顺，禅修进度并非如人所愿，懒惰、退缩等等负面情绪常常在心中作祟；有时候，一旦受到挫折就会想要放弃，因为不耐烦而一走了之；有时候，想要得到法的欲望过强，心急而迫切，由于心用力不当，超出所需，便无法专注于目标，导致心与目标两相分离，令人焦躁。诸如此类的问题发生的时候，禅师们会根据YOGI的具体状况给予修正指导。今天，班迪达大长老要讲解如何在习禅过程中调节偏差，以及平衡发展五力的方法。

在这样密集禅修期间，YOGI要观照腹部上下起伏等等在当下生起的显著的目标。在恭恭敬敬地、细致认真地、持续不断地观照目标过程中，有的YOGI在某些时候，心不再想继续精进，不知不觉地从精进状态松懈下来；只要松懈下来，人自然地就会懒惰，懒惰的人是令人憎恶的；一旦懒惰习性来了，往往就会很顽固，很难克服掉，有的人只好乖乖投降认输，不能自拔；还有的YOGI，某些时候非常迫切地想要获得法的利益，心情很激动，导致心过度用力而脱离目标，无法有效地专注在目标上。因为习禅时过度紧张，急于求成，精进力过度了。这种情况下，心无法贴住目标，心与目标互相脱离，心没有专注在目标上，掉举就会发生，心东飘西荡起来，很难安稳下来。习禅人如果过度地想要尽快地禅修成就，观照的心激动起来，就对不准、贴不住目标，而导致两相分离。

当这些状况发生的时候，YOGI需要加强哪些方面的因素呢？经典开示说，

bojjhaṅgānañca anupavattanatāya

意思就是，为了圆满觉悟四圣谛而平衡发展七觉支法。

换句话说，就是要适当而平衡地发展修习那些使自己能够觉悟四圣谛智慧的因素、能够使内观智慧成熟的因素。

现在所说的七觉支法，顾名思义有七个方面：

  1. 念觉支，是持续不断地观照觉知当下最新生起的身、受、心、法四类念处的目标。
  2. 择法觉支，是如实知见名法与色法的特相、因缘相、共相，等等真实法的智慧。
  3. 精进觉支，是为了加强正念，培育定力，增强智慧，习禅人自始至终都不要娇贵自己的身体，哪怕舍生忘死，都要精进地习禅。习禅人越是精进，就越是能够远离烦恼灼热，削弱烦恼。
  4. 喜觉支，是观照的心在能够觉知到每一个当下生起的目标的时候，习禅人感到非常满意、欢喜。
  5. 定觉支，是YOGI一心专注在当下生起的目标上。
  6. 轻安觉支，感受到身心安宁，平静轻盈。
  7. 舍觉支，习禅人具足正念的时候，观照觉知目标已经非常轻松容易，习禅时已经形成当下觉知的习惯，即使不再特别地激发精进力，每一个当下的心对目标都能够平衡地觉知。

这是对世尊佛陀开示的七觉支法的简要概括说明。

如果平衡圆满地修习七觉支法，内观智慧将逐步地圆满成熟。一个人要觉悟四圣谛，必须平衡圆满地修习七觉支法。七觉支法是完全可以被习禅人平衡圆满地修习的。

如果习禅人自己马马虎虎地习禅，就不会获得禅修的利益。当然，因为习禅初期，习禅的时间尚不足够，或者，因为其他的原因，禅修的利益也还没有明显地体会到，习禅人会缺乏耐心，变得心不在焉，精进力迅速地松懈下来，直至变得非常懒惰，甚至懒惰得令人厌恶。这时候，习禅人要加强修习喜觉支，多想一想令自己欢喜的目标，使心重新积极活跃起来。对于松松垮垮、没有精神的禅修状态，就应该要刺激一下，给自己增强一些热度，这需要激发精进力，在《大念处经》中具体地开示说，要激发炽热的精进力。

事实上，无论做什么工作，都要付出努力，都要有勇猛的精进力，而不应该马虎懒惰。对待禅修的工作同样地要积极热情，要让心活跃起来。尽可能地想到习禅的殊胜利益，以使自己生起欲望，想要获得这些法益，从而易于激发出炽热的精进力。除了通过听经闻法，习禅人受到一些鼓舞之外，禅师们在小参的时候，也应该不断地鼓励大家要激发勇猛的精进力。从腹部上下起伏这个主要目标开始，每时每刻都能够恭恭敬敬地、细致认真地观照当下发生的目标，在观照目标的同时，习禅人要尽可能地了知到当下的目标呈现出的一些特相等等。

所以，在还没有明显地感受到禅修的利益之前，出现松懈懒惰的状况时，就要善于加强精进觉支、喜觉支、择法觉支这三种觉支法。加强培育这三种觉支法，有助于消除松懈懒惰等恶法。

习禅过程中，如果非常激动地想要得到法益，精进力会过度激发，精进力过头的话，心不稳定，观照的心就贴不住目标；观照的心没有贴住在目标上，一定是与目标脱落分离了，心即刻开始掉举；心一旦发生了掉举，就很难回落到当下的目标上去，不能够专注到任何目标，意味着清净的善心已经被不善的掉举心所取代；这时候，就要加强培育轻安觉支，要努力地让心放松安稳，平平静静地观照目标，避免再过分地激发精进力；精进力要不松不紧，不多不少，达到平衡，心才会安安稳稳地专注于目标。

总之，如果心松懈下来了，就要努力使之活跃起来，如果心过度兴奋了，就要努力地使之平静。努力地使心达到平衡，就是在培育觉支法。

念觉支在任何时候都是需要的。没有念觉支，任何觉支法都无法平衡地培育发展。就好比调味盐，菜肴里面没有盐就没有滋味，凡是菜肴必须都要有盐，同样道理，觉支法的培育发展绝不能缺乏正念。

修习觉支法，必须要彼此互相平衡调控，平衡地发展修习七觉支法，五力不断地增强，内观智慧将会趋向圆满成熟，直至最终，水到渠成的时候，习禅人必将觉悟四圣谛。

在人世间，没有人自甘堕落，绝大多数的人对造作堕落的行为都会感到羞惭和憎恶。生而为人，人人都想要提升自己的生命高度，希望自己能够成为高尚尊贵的人，那么，要怎样才算是高尚尊贵的人呢？

纵使知识渊博或财富亨通，这些都不算是高尚尊贵的标准，假如这样的人道德品质低下，那么，他们的生命状态就是低劣的。人这一生，不应该仅仅满足于受过高等教育，不应该仅仅满足于丰衣足食，安居乐业而已。作为人来说，更重要的是，要能够做一个名副其实的人，做一个具有人类心态的善人，并能够在具有人类智慧的基础上，成为一个具有超凡的智慧的人，这样的人，其生命的品质才算是高尚尊贵的。为了攀登到高尚尊贵的人生高度，自己必须要勇猛精进，放逸懒散在任何时候都是行不通的。世尊佛陀开示说，

kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti

意思是，为法勇猛精进，宁肯奉献身心，绝不娇贵身体。

这是增强五力的第七个因素。为了增强五力，习禅人必须勇猛精进，这种勇猛精进意味着不怕病痛，宁肯舍生忘死，无论是自己的身体健康，甚至是生命，也都绝不疼惜娇贵，敢于为法奉献全部身心，死而后已。

无论是在经典中的记载，还是一直以来，直到当今时代的习禅人，由于修习四念处而死去的情况从来都没有发生过，相反地，有一些病入膏肓的人，得了绝症的人，反倒是因为修习了四念处内观智慧禅修，身体状况有了令人惊奇的改变，身体越来越健康舒适，很多人、很多实例都证实了这一点。不论怎么样，现在大家是为了提升生命的品质而习禅，就要具有不怕痛、不怕死的勇猛的精进力，习禅过程中，还要懂得平衡觉支法。如果只想舒舒服服地躺卧着，不费吹灰之力地习禅，都是不可能增强五力的。这一点大家要明白。

习禅人不要害怕疼痛，不要怕死，而是要决意：哪怕舍生忘死，都要勇猛精进。习禅人只有不再疼惜娇贵自己的这副身心，才会有勇气和毅力克服疼痛等困难。只要有一次经验，坚持不懈地忍耐劳累，不顾一切地战胜、克服了疼痛，那到下一次就再也不会害怕疼痛了。习禅人能够勇敢地面对疼痛，正是因为自己下定决意：

哪怕血肉枯干，舍生忘死，都要为法而勇猛精进。习禅人在战胜了困难之后，将使自己变得越来越勇敢无畏。

习禅人需要有舍生忘死的精神。至于如何做到舍生忘死，明天继续开示。

2016年01月19日班迪达大长老的开示

昨天提到了增强五力的九个因素中的第七个因素，由于时间关系，只讲了一半，还没有讲完。今天，遵照传统方法，以教理结合禅修实践，班迪达大长老将继续讲解这个重要的增强五力的因素，经典中的巴利语的开示是：

kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti

意思是，为法勇猛精进，宁肯奉献身心，绝不娇贵身体。

kāye的意思是，身体或身体内部；

jīvita的意思是，生命、寿命；

anapekkhatā的意思是，不娇贵；

upaṭṭhāpeti的意思是，首先准备好。

人们无论想要成就任何事业，都要有奋不顾身、忘我的精神，没有人随随便便就会获得成功。想要成功，就要舍得把身心投入到自己的事业之中，如果左怕辛苦、右怕劳累，就什么都做不成。如果一直爱惜生命，裹足不前，就不会走到幸福的终点。既怕辛苦，又怕劳累，老是贪生怕死的人，生命是屈就于低下层次的。为了能够摆脱低下层次的生命状态，为了要翻身跨越到高尚尊贵的生命层次，就不应该盲目地娇贵自己的这副身心。该舍生忘死的时候，就要敢于舍生忘死。只有这样，才会成功地到达自己想要到达的目标，修行人才能够圆圆满满地成就解脱大业。明白这一点很重要。

特别是，现在禅修的时候，一些YOGI害怕身体受累受痛，特别地爱惜自己的身体，不想让它受委屈，这是不可取的。此外，有的人害怕自己因为精进禅修而死掉，这么爱惜生命的话，在世间社会上也不会出人头地。缺乏忍耐力，不舍得精进努力，一个人就无法成为名副其实的人，也无法培育人类应该有的心态，更加不会在具有了人类智慧的基础上，进一步地成为具有超凡的智慧的人。太过爱惜和娇贵自己身体的人，无论谁，都很难提升自己的社会层次和生命高度。这个大家都应该明白。

修习出世间法，必须要能够吃苦耐劳，哪怕鞠躬尽瘁，死而后已，修行人要舍得为法奉献生命。那些贪生怕死，害怕面对疼痛，特别娇贵自己身体的人，无论到什么时候，都不会想要竭尽全力地精进习禅。这样的人，不会为了要成为名副其实的人而努力，不会为了要培育人类应该有的心态而努力，更不会为了成为具有超凡的智慧的人而努力。在全世界，这样的人却非常之多。

在经典中有开示说，不要爱惜娇贵自己的身体，要把自己的身体当作跟自己不相干的第三者的身体；这副色身，就是一具肮脏不洁、腐烂发臭的尸体；不论是人的尸体，还是其他众生的尸体，这样腐烂的尸体无论谁都不想保留，臭气熏天，躲还怕来不及。

特别是在密集禅修的时候，身体内会常常生起不舒服的觉受，习禅人如果害怕疼痛，害怕死掉，担心自己生病，就会十分地疼爱娇贵自己，如果是这样，那就如同是在收留一具腐烂发臭的尸体，只要跟这具发臭的尸体在一起，就沾染上了它的臭味。然而，人们对真相茫然无知，无明之中的人们都喜爱自己的身体，由于喜爱这副身体，便执着它，怕失去它，于是，才会爱惜它、疼爱它、娇贵它。然而，实际上这具尸体却根本无法给予自己真实而有保障的利益，自己从中感受到的，就是色身的苦和疼痛。由于人们被其华而不实的假象蒙蔽，凡夫们都偏重于要优先照顾它，伺候它，从而，人们走在不归路上，在忘乎所以中，遗忘了要从事能够为自己带来有保障利益的真正幸福的事业。

有的YOGI在禅坐中，只要有苦受生起，马上就要动一下，频繁地动来动去是不良习惯。YOGI应该尽最大可能地先忍耐着刚刚生起的苦受，专注地观照觉知这些苦受，渐渐地，自己习惯了如实观照这些苦受，就不再频繁地换姿势，忍耐力会提升，当一心专注在这些觉受上持续不断地观照觉知的时候，自己已经忘却它们是在那里生起的，观照觉知的心，超越了身体具体部位的形状，当下只有觉知的心和某一种觉受，比如，疼痛、麻木、痒等等，当下超越了身体的形状概念。

既然本质上并没有身体，那自己还要爱惜娇贵什么呢？当具足正念地观照疼痛觉受的时候，身体部位或身体形状都将不再明显，或者，已经完全地消失了，既然当下的目标实际上就是疼痛的觉受而已，哪里还有所谓的身体非要让自己去疼爱不可呢？

在面对生起的苦受的时候，YOGI要善于忍耐苦受，具足正念地观照觉知这些苦受，在持续专注地观照目标的当下，将如实知见到，觉受的本质仅仅只是觉受而已，觉受根本没有形状。疼痛仅仅就是疼痛而已，觉知的心就是觉知的心而已，心也并非是与疼痛是同类的。在观照苦受时，只要心够专注，YOGI觉悟到，一方面身体出现了苦受，一方面，心中会生起法喜，心是欢喜的，这就是实践佛法而品尝到的殊胜的滋味。这种滋味在世间的五欲之乐中是找不到的。只有那些精进地修习四念处内观智慧禅修的YOGI，在具足了勇气和毅力时，才能毫不畏惧地直面这些苦受，并能够专心致志地观照觉知它，最终，自己必将会战胜这些苦受。如此，就是克服了身体的痛苦。只要有了一次战胜疼痛的经验，从此以后，YOGI将不再害怕苦受，敢于直接地面对疼痛的挑战。

所以，要善于把自己的这副身体当作是一具肮脏不堪、腐烂发臭的尸体。当苦受生起的时候，要善于忍耐，勇敢地面对它，专心致志地观照觉知苦受，最终，必将能够克服身体的苦受。

jīvita的意思是寿命、生命，生命存在于两种法之中，即：色法之命和名法之命。色法之命，是控制众生色身中的色法处于有生命迹象的新鲜活跃的状态，它是看不见摸不着的一种色法。色法之命存在于身体内富含血肉的地方。整个色身内含有色法之命的部位，就能够保持色法处于鲜活状态，其色身就不会死掉，不会腐朽变质。名法之命，控制名法的存在状态，即：所生起的心是处于有生命迹象的状态；在一期生命中，只要尚具有名法之命，心及心所就会不断地转起发生。因为有名法之命，心识之流就会一直地连续转起发生；看到时生起眼识，听到时生起耳识，闻到时生起鼻识，尝到时生起舌识，触到时生起身识，想到时生起意识；在六识生起的当下，都有名法之命存在其中。色法之命和名法之命不是给自己带来幸福利益的好东西，因此，世尊佛陀警示修行的弟子们，应该要将自己的身心视为敌人。

人们都喜欢青春常驻。年轻人腿脚麻利，能吃能睡，朝气勃勃，青春靓丽，因此，人们喜欢年轻，不喜欢变老。但是，色身必然都要变老，不喜欢也得老去，只要寿命还在，即使不乐意变老，还是被迫地要度过老年时光。生病的时候，即使一般的疾病，都会让人受苦难过，在死又死不了的情形下，只好被迫地忍耐着、煎熬着；如果疾病严重起来，受到急剧的疼痛袭击，病人想死的心都有。

人们在病入膏肓之后，才开始觉悟到身体不是什么好东西，才知道要抛弃这副病躯，恨不得当下就死掉；否则，假如没有大病来临，就是一副不撞南墙不回头的样子，神气活现地执着它，这样的人非常之多。只要人还活着，就不得不硬生生地忍受身上的病痛，在生老病死面前，众生根本无处可逃。人在生病之后，在年老之后，在陷入危机之后，在遇到过不去的困境之后，就会想到要以死逃避。

修行人在深深地感受到生命的艰难困苦之后，才会明白，由于有了这副身心，自己就要遭受如此不堪忍受的生命之苦。因此，不再把这副身心看作是自己的好朋友，反而觉悟到了，这副身心就如同是想要毁灭自己的敌人一样，它是虚而不实之物，根本不会给自己带来任何实质的幸福利益。

习禅时，YOGI就要把这副身心视为自己的敌人。在将之视为敌人之后，就根本不需要去爱惜和娇贵这个死对头了。

生命本身就是带着众生不可弥补的缺陷的，新生命出生之后，必然会变老、生病、死亡，无论是谁都逃不脱这些陷阱。自从出生之后，老、病、死就径直地一头朝着这副身心逼近、再逼近，绝不回头转向。就好像什么呢？打比方说，森林里发生火灾的时候，野兽们必然是要仓皇逃窜，如果是东面烧起大火，野兽们就会转身朝西面逃，如果是西面烧起大火，野兽们就会转身朝南面逃，如果是南面烧起大火，野兽们就会转身朝北面逃，而北面也正在烧起大火，野兽们当下面临四面大火追烧着，根本无处可逃，上不了天，入不了地，困兽们不得不在大火之下，苦苦地被火焰灼烧，直至烧成灰烬。世尊佛陀开示说，老、病、死就如同森林大火一般，在灼烧着众生，众生苦不堪言，如下面偈子所言：

老病死之苦罪罚，众生难以逃脱掉。

如同森林之火灾，预先觉醒早知道。

众生要有先见之明，特别是现在密集禅修的YOGI，要能够明智地预见到身心所面临的生老病死之苦。

面对着生命中老、病、死三种苦的惩罚，想要预先有抵御的能力，想要抵御、阻止它们的进攻，众生自己根本无能为力，任凭谁都不敢站出来挑战地说，过来试试，老、病、死！因为，这是一切众生的软肋，这种挑战只有输，没有赢。世尊佛陀曾经这样开示过。

在人世间，如果被敌人包围了，总是能够找到突破口，在敌人疏忽之下，就可以悄悄地冲出包围。而老、病、死这三种惩罚，无论是悄悄地，还是并非悄悄地，众生都是躲不过的。这是众生的生命自身无法修补的缺陷。人们天生地掉进了这三种苦的惩罚陷阱，自己根本没有能力逃脱掉，面对老、病、死之苦，一切众生能做的就只有举手投降。

难道众生真的就是没有一点办法吗？

幸运的是，世尊佛陀觉悟了解脱之法，摧破了无明黑暗，使众生得见光明。现在大家修习四念处内观智慧禅修，就能最终解脱生老病死之苦。在学习了禅修方法之后，应该要生起信心，激发求法的欲望，并要能够以全副身心精进不辍地习禅，最终，习禅人必将能够解脱老、病、死之苦。

世尊佛陀开示说，解脱生、老、病、死的方法，就是要修习四念处内观智慧禅修。现在那些有正念的YOGI们，要持续不断地如实观照腹部上下起伏，要观照六根门当下互为因缘而生起的名法与色法；在这些目标发生的当下，要激发炽热的精进力，提起正念，一心专注在目标上；为了使心不间断地到达目标，就要持续地付出努力，这种努力就是精进力；激发精进力的时候，心就不会懒惰，也没有不耐烦。YOGI能够专心致志于观照目标，心远离了不善法，当下没有造作不善业，没有不善业，就不会有不善果报。当下心中生起的是清净的善法，这种善法能够带来的并非是投生为人或天人的果报，而是解脱生命之苦的善果报。如实观照目标的当下，YOGI修习的是为自身带来无上利益的殊胜的善业，是不会导致生命再轮回的善业，是解脱生命轮回的清净善业。

激发精进力，提起正念，这时候不善心不会进入心识之流；当下不仅阻止了不善心的生起，同时，能够使生命再次轮回的善心也被阻止生起；当下连续不断地在生起的，是导向解脱生老病死之苦的善心。再强调一遍，在目标生起的当下，激发精进力，提起正念，具足正念的心，阻止了不善心进入心识之流，只要能够一心专注在目标上，一个刹那的专注接着下一个刹那的专注，刹那定无间断地生起，这时候，令生命寂止的善心在生起；在寂止的善心发生的时候，一方面，不善心没有生起，另一方面，普通的、使生命继续轮回的善心也没有生起。当下生起的是，包括了精进力、念力、定力等清净的善心，当下培育的是清净寂止的善心。这种善心，既不会导致生命堕落至恶趣，也不会导致有老、病、死之苦的生命在善趣轮回，只有持续不断地培育这种清净的善心，才能够解脱生命的轮回，这就是解脱之心，是成就自在之心。

身心内生起的任何目标，从腹部上下起伏开始，在生起的当下，要具念地同步观照，这需要激发精进力，并瞄准目标，使心导向并对准目标，只要心紧紧地贴到目标上，就能够清楚地觉知到目标，如实知见到目标的本质。观照觉知腹部膨胀（上），观照的心与膨胀的动作同步发生的时候，就了知到紧绷、坚挺、移动等等特相。观照觉知腹部回落（下），同样地，观照的心要与目标同步发生。在其他目标，包括看到、听到、闻到、尝到、触到等等发生的时候，每一个当下真实地发生存在的，就是互为因缘而发生的名法与色法而已，YOGI如实知见到名法与色法无常、苦、无我的本质实相。每一个当下的如实观照，都生起对目标如实知见的智慧，与此同时，消除了烦恼再生的种子。

比如，发烧的人，连续发烧两天、三天，如果病人的病根没有去除，就会一直烧，只有在吃药后，才会把病根治好，这样就不再发烧了。同样地，烦恼的种子断除了，即使下次产生烦恼的因缘和合的时候，烦恼也不会再生起了。这意味着潜伏性的烦恼被断除了。这就是四念处禅修带来的根本利益。精进力、念力、定力等善法同时生起的时候，原本缠缚在心中的烦恼，不再缠缚在心中，即使偶尔地生起来了，只要立即观照，烦恼立即消失。

习禅人专心致志地观照目标，在内观智慧生起的时候，通常由于未能正念地观照当下的目标而可能生起的烦恼种子，在内观智慧生起的当下就被消灭了。刚才说过，在具足正念的当下，不善法，以及导致轮回的善法都没有生起。当下的善心是清净的，当下培育的是导向止息苦、到达幸福的善业，只要具足正念，这种善心就在不断地增长。

在家居士至少要能够圆满地持守五戒，精进的YOGI在密集禅修期间都应该持守八戒。其中正语戒，包括了要戒除四种邪恶语：

欺骗语，为了自己的利益欺骗他人，致使他人受到损失；

离间语，说两舌之言，挑拨是非，使双方友爱破裂，互生敌意；

粗恶语，即恶口，恶毒地怒骂、无礼之言；

绮语，华而不实之辞，在世间生活中没有意义，在出世间修行中也没有意义之言。

YOGI们在小参的时候跟禅师交流的都是正语，YOGI彼此之间偶尔会交流几句话，也都能够避免说邪恶语，不会受到众人责备。正语是八正道之中戒正道的一个道支，戒正道还包括正业道支、正命道支。

正业道支，就是要戒除三种通过身体造作的邪恶行为：

杀生，指杀害一切众生的生命，即使是杀死小到蚂蚁、蚊虫等众生；

偷盗，指拿取他人没有给予的财物；

邪淫，指在自己合理合法夫妻之外的不正当的性行为，是五戒之一。而八戒中则是要持梵行戒，即，戒除一切性行为。

远离这些通过身体实施的不正当的邪恶行为，就避免了遭受他人的谴责，避免造作邪恶行为，就是修习了正业。这些都是戒学修习的范畴。

正命道支，依正语和正业而谋生，就是符合了正命。

现在大家在密集禅修过程中，都能够圆满成就戒正道，包括了修习正语、正业、正命。在每一个具足正念观照目标的当下，习禅人都没有触犯任何戒条，就连要触犯戒条的心思都很难生起，具足正念的YOGI远离了犯戒的行为。习禅过程中，每一个正念观照目标的当下，不仅仅戒正道具足，定正道、慧正道都在同时开发培育，如实观照目标、如实知见目标的每一个刹那，八正道的八个道支同时在开发培育。

为了获得真实的幸福，即，到达圣道、到达清净之道，YOGI要预先修习前行道，这就是在步入圣洁清净之道之前的八正道，习禅人是从前行道步入圣道的。在朝向圣道迈进之时，由于持戒能够消除最粗重的烦恼，身、语、意行为都文明起来；由于培育定力能够远离心中缠缚性烦恼，心获得了清净、文明；由于开发内观智慧，内观智慧不断增长成熟，生起道智的时候，当下根除了潜伏性烦恼。

这个当下会发生什么呢？生起道智的当下，就见证了涅槃，在见证涅槃的同时，道智根除了烦恼。第一次根除烦恼，意味着接下来的轮回生命不再会堕落，过去造作的导致堕落的恶业已不再有效，从此以后，圣者保护了自己的生命不再堕落。这是对自己最重要的保护。

YOGI在修习像这种切实有保障的正法的时候，不应该疼惜娇贵自己的身体，不应该惧怕疼痛，而是应该要有毅力、能忍耐、肯坚持，不要贪生怕死，而是要敢于舍生忘死地勇猛精进，最后，当初身体暂时的疼痛将能够完全克服。

到目前为止，从来没有因为精进地习禅而生病死亡的人，倒是有数不清的习禅人，因为身患医生看不好的顽疾而来精进习禅，通过服用四念处内观智慧禅修这副法药，最终，不仅彻底地根除了身体的不治之症，还开发增长了相当的内观智慧。凡治愈好的病人都不禁赞叹四念处内观智慧禅修具足了神奇的法力。

习禅人要怀着坚定的信心，将全副身心投入到密集禅修之中，如果激发出十足的精进力，在一周、两周之后， 必将会见证殊胜之法。

今天给大家讲的增强五力的因素之一是，要勇猛精进，宁肯奉献身心，绝不娇贵自己。这是增强五力最重要的因素之一。班迪达大长老愿大家能够投入全副身心，勇猛精进地习禅！

2016年01月20日班迪达大长老的开示

增强五力，就是要使五力具足相当强大的、坚不可摧的力量，同时，五力需要平衡地发展，增强五力即包括：

增强信力，使之坚定不坏，

增强精进力，使之超级发达，

增强念力，使之超级强大，

增强定力，使之稳固地专注于目标，

增强慧力，使之超级敏锐，能够清清楚楚、了了分明地如实知见到究竟法的本质实相。

经典开示说，有九个因素能够增强五力，到昨天为止，已经讲过了七个因素。其中第七个因素是，要勇猛精进，宁肯奉献身心，绝不娇贵自己。

如果习禅人害怕疼痛，贪生怕死，娇贵自己，五力不可能会增强。所以，该舍生忘死的时候，就要舍生忘死，这一点昨天已经讲过，今天，还需要继续强调一些相关内容。

在努力地想要获得实有保障的幸福利益过程中，仅仅作出普普通通的努力，是无法获得究竟的利益的。如果自己老是害怕疼痛，贪生怕死的话，那就和目标相差得更远了。所以，想要获得究竟幸福的人，就要勇猛精进地习禅，敢于将生死置之度外，敢于舍生取法，信力要增强到坚定不移的程度，精进力要增强到更加勇猛的程度。为了使五力超级强大、圆满成熟，习禅人都需要努力地做什么呢？在习禅过程中，都会有什么困难呢？

明显的困难就是苦受、不舒适（这是讲增强五力的第八个因素）[6]，那些令人坐立不安的苦受，对习禅新人来说，是非常折磨人的，苦受就是需要面对的困难，习禅人不要惧怕苦受，而要大胆、勇猛地克服苦受。如果胆小懦弱，怕疼痛，贪生怕死，那就永远无法超越苦受。习禅人要拿出最大的勇气来承受各种苦受，一次，两次，在与苦受较量时，最终赢得了胜利之后，以后再出现类似的困难就不会再胆怯，相反地，习禅人已经敢于向苦受挑战了：来吧苦受，来试试看！在与苦受较量时，习禅人必须要有毅力、能忍耐、肯坚持，敢于拼个你死我活，具有这种勇气非常重要。

就要像这样，绝不疼惜娇贵自己，敢于舍生忘死，勇猛精进地习禅，自己的信力、精进力、念力、定力、慧力等善法才会不断地增强。苦受必须面对，无法逃避，习禅人必然时不时地要面对各种酸胀、麻痛、凝固、刺痒、刺痛等等，每当这些苦受生起的时候，都要敢于直接面对，而绝不能临阵逃避退缩，不战而败。激发持续勇猛的精进力，将能够不断地增强心力，使心具足正能量，直至五力平衡发展，全部圆满成熟。

一切众生，特别是有心智的人类，只要人们的心力脆弱，五力不够成熟强大，本能会自然地憎恶苦受、逃避苦受，人们想要的是享受舒服安乐的感受，想要享受五欲之乐等等，即使是出家人，如果是凡夫出家众，他们的本性跟在家人没有两样，这显然无需多解释。至于别的出家众怎么样不太清楚，班迪达大长老说，他小的时候，还是一个小沙弥时，他十分疼惜自己的身体，左怕疼，右怕痛，一副贪生怕死的样子，非常娇贵自己，在应该忘我地放下一切的时候，他做不到放下一切，像个懦夫一样，胆小如鼠，非常差劲，这种个性一直延续；到了作比丘的年龄之后，尊者开始学习巴利经典，依止了优秀的善知识，在善知识们潜移默化的影响下，自己才慢慢地开始能够放下这副色身。班迪达大长老还清楚地记得，自己小时候厌恶苦，喜欢舒服快乐。

假如想要获得究竟的幸福，除了能吃苦、肯吃苦之外，还是要吃苦，没有其他捷径，习禅人必须以吃苦耐劳为觉悟的代价。一方面研读学习经典，一方面有老师们敦促，年轻时的班迪达尊者渐渐地在适当的程度上掌握了佛法，获得了法的利益，这一切都来自于肯吃苦耐劳。因此，班迪达尊者发愿要在佛陀的教化期内，哪怕再苦，也要尽一切努力，传播世尊佛陀的文明教化，让一切有缘的佛弟子们跟班迪达尊者自己一样，也能够掌握佛法，获得法的利益。

要掌握佛法，获得法的利益，就要能够放下自己，不要疼惜娇贵这副身体，相反地，应该对自己再狠心一点，这需要更加勇猛的精进力。如偈子所说，

当下生起一切苦，勇猛精进必超越。

巴利语sukha的意思是，身心的快乐。人类的本性都是避苦趋乐的。每当得到自己想要的好东西，身心就感到非常快乐。在得到当初很想要的东西之后，久而久之，就会感到无聊乏味，或者，原来的好东西，在因缘变化后，不复存在了，这就是坏苦，巴利语是vippariṇāma dukkha。

身体内的各种不舒适，以及心里面的各种忧虑，使得身心都像被刺扎着一样难过，这是苦苦，巴利语是dukkha dukkha，这种苦很明显、很直接，苦苦实在是非常地苦。一切众生都知道这种苦苦。

巴利语saṅkhāra dukkha，意思是行苦，比如看到、听到、闻到、尝到、触到、想到等等，都是由于名法与色法因缘和合而发生的现象，世尊佛陀称之为行苦。

在世间，没有真正究竟的幸福可言，就算是人们认为的好东西，世尊佛陀也称之为坏苦，这是不可否认的真理。就算现在觉得幸福，假如某些因缘条件有所变化，幸福如梦幻一般消失的时候，众生将会感受到巨大的悲伤失落，那是非常痛苦的感受。所以，生而为人，或其他众生，是甘于面对这些苦而来的，众生不得不面对坏苦，不得不面对苦苦，不得不面对行苦，大家自己看看，这该有多么地苦。但是，众生却是盲目的，没有自知之明，像夜晚路灯下的飞虫一样，甘愿扑向死亡，以苦为乐。飞虫们靠近路灯飞舞着，迫不及待地奔赴死亡盛会，快乐地跳着死亡之舞。早上，路灯脚下各种飞虫不计其数横尸遍地。而夜间的飞虫们对此毫无知觉，飞舞的时刻简直就是快乐得要死。当今时代的人类也是一样，世界上已经没有多少人心里还想着要如何从生命之苦中解脱出来。人们只知道要享受生命，以为自己很幸福、很快乐。多数人迷迷糊糊地虚度了一生，什么实质的功德利益也没有获得，众生自己不懂得要花时间去累积功德利益，也不知道，世尊佛陀教导了累积功德利益的方法。

假如方法知道倒是知道，但是自己没有能够圆满地修习，不能够全力以赴地精进禅修，态度马马虎虎，随随便便，那跟不知道方法的人一样失去了机会，这种习禅人很多见。

要解脱轮回之苦，就好比是要过河，在此岸的众生，都必然饱受苦的煎熬，一个都跑不了，如果知道了此岸原来竟然是危机四伏、困苦难熬之地，相信彼岸是幸福的，就会希望自己从此岸快快地渡到彼岸，能够从梦中觉醒是非常重要的。然而，多数人并没有觉醒，不能够快快地渡到彼岸去，而是随着烦恼之水顺流而下。世间的人们，如果执着地就是要住于此岸的话，那必死无疑，只有到达彼岸才有真正的幸福可言，人们至少应该具有觉醒的智慧。在渡向彼岸的过程中，需要付出艰辛的努力，然而，多数人顺水而下了，因为，就人的生命而言，一辈子随心所欲地顺流而下，实在是再自然和容易不过的事了。众生本性多是避难求易的。

在世尊佛陀时代，有一个颇有智慧的婆罗门行者去拜见世尊，若有所思地向世尊陈述道：

世尊，全世界无论在何处，几乎没有人对六根门的目标不如饥似渴的贪爱。贪爱生起，众生就顺着欲爱之流而下；人们还有各种不同的外道信仰，各自都认为，自己所信仰的才是正确的，这些是邪见之流；有一些人会极度地嗔恨，有的人极度地我慢，有的人根本就是无惭、无愧，这些是烦恼之流，人们每日在烦恼中随波逐流。随顺着烦恼之流，人们在身、语、意行为方面造作恶行，道德沦丧，众生漂浮于不善法之流，顺流而下；众生不了知真理、错误地了知真理，漂流在无明之海中。全世界处处都在漂荡着日益增多的烦恼之舟。

这样说完，这位婆罗门行者便向世尊求教：

世尊，有什么方法，能够阻止这些烦恼之舟泛滥呢？有什么方法能够使烦恼逐渐、逐渐地削弱，并最终消除呢？

像这样的问题，在当今时代几乎没有人懂得要提问了，为什么呢？因为现代的人们快乐地漂流于烦恼之海，深陷其中，迷失方向。可以说，这位婆罗门行者所提的问题实在是击中了要害，可谓具足了智慧。

世尊佛陀首先肯定了他的问题是普遍存在的，并给予了回答：

行者，的确如此，全世界到处都漂流着烦恼之舟，它们在永不停歇地漂流着，只有正念，才能够使之锐减。

习禅人要事先警觉地具足正念，当下六根门的目标生起的刹那，观照的心要能够立即到达目标，同步地觉知，例如：

在看到的当下，立即具念观照，“看到”；

在听到的当下，立即具念观照，“听到”；

在闻到的当下，立即具念观照，“闻到”；

在尝到的当下，立即具念观照，“尝到”；

在触到的当下，立即具念观照，“触到”；

在想到的当下，立即具念观照，“想到”；

在弯曲伸展肢体的当下，立即观照，“弯曲、伸展”，等等。

任何行为动作发生的当下，都要立即观照，激发精进力，瞄准目标，认认真真地观照。原来没有正念时，烦恼之流总是随时随地地漂浮，渐渐地，随着正念的增强，烦恼之流不再来势汹汹，势头越来越微弱了，最终烦恼之流将被截断。

这就是世尊佛陀给予的回答。现在，YOGI们在修习四念处内观正道，YOGI自己反思一下，在没有禅修之前的心是什么状态，在刚开始禅修的时候，心是什么状态，经过了一段时间的密集禅修之后，烦恼是不是越来越少了？自己的心是不是越来越有力量了呢？答案是肯定的。

那为什么有力量了呢？因为，具足正念能够使烦恼之舟锐减。正念增强之后，烦恼的势头渐渐地就被削弱了，没有烦恼的心是有力量的。这是大家现在能够切身体证到的真实经验。

无论正念有多好，还是不能断除轮回中带来的烦恼。心在刹那、刹那地具足正念的时候，原本因为没有正念而伺机生起的烦恼，就止息下来，仅此而已。凡是当下生起的目标，都能够紧紧密密地如实观照，刹那、刹那地，习禅人的烦恼就止息了。

婆罗门行者接着问世尊佛陀：

的确如此，具足正念时，烦恼在当下止息了，然而，如果想要彻底地断除烦恼，该怎么办呢？

世尊佛陀回答说，要以智慧阻断烦恼之舟，使之永远断除。

内观智慧不断地提升之后，在此基础上，进一步地开发道智，以道智终结烦恼，根除烦恼。

开发培育成熟的内观智慧就是根除烦恼的方法；

培育精进力、念力、定力是在当下止息烦恼的方法。

这是世尊佛陀开示的两种方法。目前，YOGI们正在为此精进努力地习禅。

每时每刻地具足正念观照身心内生起的名法与色法，一方面，正念止息了烦恼的势头，一方面，如实知见到名法与色法的本质实相，包括了知到名法与色法的特相，名法与色法互为因果的关系，以及名法与色法生起后立即灭去的无常相。如实知见到名法与色法的生灭无常的本质实相的时候，当下对名法与色法的贪爱就止息了，如果内观智慧没有开发出来，一个人对名法与色法将会是永远地执着。只要具足正念，便止息了贪爱，内观智慧生起，便消除了贪爱，内观智慧一次性地消除掉了贪爱。内观智慧生起之后，不仅仅消除掉了贪爱，也消除了YOGI对这副身心所执持的邪见。这些邪见包括：

执着有我、有众生等我见；

认为是大梵我、天神或上帝创造了人和众生等等邪见；

执着身心是恒久常在的常见。

在内观智慧生起的时候，消除了这些邪见是显然的，其他的还消除了诸如嗔恨、我慢等等烦恼。习禅人不再造作身、语、意的恶行，内观智慧开发增长了，心不再被污染。内观智慧生起的时候，对真理的无知以及错误地了知真理等等无明不再生起。每一个如实观照目标的当下，如实知见的智慧将会生起。所谓消除烦恼，就是通过如实知见到名法与色法无常、苦、无我的本质实相，心获得了清净，消除了邪见、无明。如此，烦恼止息了，烦恼消除了。

为了止息烦恼，要增强正念，为了断除烦恼，要增长内观智慧，直至生起道智。

世尊佛陀开示说，要以内观智慧阻断烦恼之舟，并使之永远断除。刹那、刹那地，具足正念使烦恼没有机会生起，以内观智慧消除了烦恼。刹那、刹那间，内观智慧都在生起，刹那、刹那地，内观智慧消除了烦恼的种子。大家自己看看，这其中的价值利益该有多大。为了在今生不错失这无上的价值利益，习禅人就不要在任何时刻放逸偷懒，即使身心内生起了不舒适的苦受，每当观照这些苦受的时候，都要誓愿自己以坚韧的毅力和勇猛无畏来超越它们。

班迪达大长老一直在讲，修习四念处内观智慧禅修，能够帮助我们实现生命中最高尚的目标，即：成为一个名副其实的人，成为一个有人类心态的善人，在具备了人类智慧的基础上，最终成为一个具有超凡的智慧的人。现在，大家已经找到了这个获得超凡的智慧的方法，大家就要实践它，怎么来实践呢？必须要激发三个阶段的精进力，包括：初发精进、递升精进、持续精进。

最初练习观照目标，首先要激发精进力，以使心专注在腹部上下起伏等目标上，这是初发精进。接下来，习禅过程中会遇到一些昏沉、疼痛等等的困难、障碍，有的习禅人可能想要放弃禅修，为了克服懒惰、恐惧等等不善法，必须要加倍地付出精进力，这是递升精进。在克服了初步的困难之后，禅修状态会顺利起来，为了实现解脱生死轮回的目标，最基本的，为了实现不再堕落恶道的目标，习禅人需要持续不断地精进禅修，直至最终获得成功，这个阶段所付出的是持续精进。

肯于三个阶段付出精进力的习禅人，在实现了殊胜的目标之后，所谓的人生难得，佛法难遇，今生都已经圆满地得到了、遇到了；至此，习禅人赋予了生命真正宝贵的价值利益，已经能够主宰今后的生命不再造作恶劣的、导致堕落的行为；习禅人成功地修习了四念处内观智慧禅修，成为了真正名副其实的人，已经能够具有良好的人类心态，觉悟了超凡的智慧，翻身跃入到了清净高尚的生命层次。

习禅人为了能够跃入到清净高尚的生命层次，必须要敢于克服困难，只有勇猛精进地习禅，才能够克服习禅过程中的诸多障碍。这是增强五力的第八个因素。

班迪达大长老愿大家都能够勇猛精进，为了避免步入邪道，就要像现在这样参加密集性的禅修，在懂得了四念处内观智慧禅修的正法之后，要坚持大胆地、勇敢地走在正道上，努力地成为真正有力量拯救自己的人！

2016年01月21日班迪达大长老的开示

增强五力的九个因素，已经讲过八个，今天要讲第九个。如果要全面详细地开示增强五力的九个因素，应该至少需要一个多月的时间。现在时间所限，虽然只是简要地开示，也足以使YOGI们清楚地了解到增强五力的九个因素。巴利经典中开示的第九个因素是：

antarā ca abyosānenā

antarā的意思是，在……期间。这里是指，在尚未觉悟殊胜之法期间，在没有抵达预期的目标之前的时间里。

abyosānenā 的意思是，不退缩。

无论是自己的求学还是工作，或者，是无法脱离人群集体从事的研究工作，或者，是有关自己的健康保养，一个人要圆满完成世间各种各样的事务，都需要有一个过程。在这个过程期间，如果在半途发生诸多不测，或出现人为障碍，到最后没有完成目标，可能的结果就是因求学不成而智慧贫乏，因工作半途而废导致一无所成，因身体状况没有根本地改善，导致健康依然欠佳。

所以，要做一项能够带来利益的工作，无论是利益自己，还是利益他人，或者既利己又利他，就要一心一意，专心致志地从事这项工作，并且要有步骤有系统地按照计划，坚持执行下去，直至最终实现预定的目标。如果做事没有计划，不设定最终目标，甚至半途而废，那必然难以成功。

既然人生难得，生而为人，现在作为居士，自己就要努力地做一个名副其实的人。作为出家众，就要做一个名副其实的出家众。居士要端正人类的心态，出家众要端正出家众的心态。居士要在具有人类智慧的基础上，进一步成为具有超凡的智慧的人，出家众则更加要使自己成为非凡卓越的出家众。佛陀的弟子们能够依法而住，对大家都非常重要。设定了这些目标，自己就有责任和义务去实现人生最高尚的目标。

班迪达大长老在学习巴利语的时候留心注意到，巴利语manussa的意思是人类，而其隐含的意义是：人类是心意增盛者。心意增盛分别有两方面的意义，即：增上善与增上恶。增上恶，就是无法控制的极度的贪、嗔、痴烦恼，内心不可抑制的恶意，会导致造作恶行，例如，造作杀生、偷盗、邪淫、妄语、滥用酒精和毒品等等恶行，导致自己道德堕落，自私自利而不能够顾及到他人经济利益，对他人也缺乏同情心，不懂得己所不欲勿施于人的道理，也不乐意支持帮助他人获得幸福利益，不愿意看到他人像自己一样幸福快乐，所有这些不善的心态，与基本的人类心态相距甚远，是非人类的邪恶心态。这样的人，由于尚未开发增长内观智慧，尚未增强五力，十分缺乏心的控制力，所以，其心态极其粗野邪恶，缺乏文明教养，这种人就是恶心增盛者。

世尊佛陀教诫众生，为了自己和众生的利益，人们应该努力地修习贤善的身、语、意行为，避免造作邪恶的身、语、意行为。要避免造恶，需要有惭愧心，需要有基本的慈悲心。有惭、有愧，有慈心、有悲心，才算是端正的人类心态，心态端正了，才能够避免造作身、语、意恶行。具有基本的善意心态的人，就是善心增盛者。这样的人，才算是名副其实的人，在这个世界上，既然生而为人，就要做一个名副其实的人，这对每一个人来说都非常重要。

当今世界的人，多数都以为没有生命轮回，目前这是主流观念。当然，也有一部分人认为有生命轮回。认为没有生命轮回的人，就认为没有过去生，也没有未来世，这一生是随机偶然地出生的，每个人就是这一生而已，这是断见（uccheda diṭṭhi），认为死了就一了百了，没有来生。现在，全世界相信这种说法的人很多，不计其数。另外一种则认为，身体里面有灵魂，寿命尽时，色身会死掉，但是，灵魂不死，这个灵魂在下一生会换一个身体再转世，这种转世是由在自己之上的主宰、控制者的命令、意愿之下发生的。那个控制者也是永生的，在他的命令之下，按照他的意愿，他对众生有生杀予夺的神力。这是常见（sassata diṭṭhi）。这两种邪见，即，常见和断见，在世间存在的历史已经很久远了。

这其中，断见就是认为死了之后就一切都结束了，后面没有来生，而此生之前，也没有前世，这一生就是随机偶然地来到这个世界的，没有善恶果报等观念，同时认为，无论怎么行善，没有下一生，就没有承受善果报的人，所以，持断见的人，就敢于肆无忌惮地作恶，甚至是穷凶极恶也无所顾忌。多数持断见的人，为了一己之利，不会介意造作身、语、意的恶行，以为反正没有下一生，管他呢，却茫然不知是在自毁前程，走向堕落。

而实际上，生命是在轮回的，一期又一期，众生承受着业的善恶果报，那么，无论未来怎样，至少在这一期生命过程中，自己在社会上，起码在自己周围的人之中，都应该要做一个名副其实的人，这非常重要，然而，那些持断见的人却并不这么认为。

哪怕这一生还不能够成为一个具有超凡的智慧的人，但是，能够成为一个名副其实的人，成为一个有人类心态的善人，并具备人类如理作意的智慧，都是令人赞叹的。这样的人就不可能成为给世人带来苦难的野蛮邪恶的人。如果能够明白，确确实实是有生命轮回的，确确实实是善恶有报的，那么，至少这一生都能够中规中矩地生活，都会想要累积善业资粮，以确保未来的生命之路将会顺利吉祥，免于堕落。

所以，相信有生命轮回这一现实的真理，与相信断见来比较，相信生命轮回的人，就是走在正确光明的生命道路之上，他们多半都会成为有前途的贤善之人。

相信生命的轮回，相信善恶有报，这就是正见（sammadiṭṭhi）。为了树立正见，自己要有贤善的父母，贤善的老师，要与善友交往，要亲近善知识，阅读正法经典，这非常重要。生而为人，没有遇上好的父母、好的老师，没有亲近善知识，不了解全面完整的正法教理，那就肯定会误入歧途。没有调整好自己的心态，就是混入了恶人之流。所以，自己有好的父母、好的老师，懂得亲近善知识，就算本来的心态是不正直的，但是，在耳濡目染之下，自己慢慢地就会改邪归正。懂得如理作意，心态端正的人，都知道要远离恶行，知道要修习善业，多数情况下都会走在正道上。

当今时代，世尊佛陀的乐善好施的弟子们在虔诚地修习布施，为了圆满地持戒而在积极努力，为了获得心清净而修习内观禅修，为了开发内观智慧而密集地精进努力，这一切都是来自业自作正见，即：修习善业会带来善果报，造作恶业，会带来恶果报。生而为人，非常重要的是有基本的善恶观念。如果能调整心态，使之基本正确，身、语、意三方面的行为将会基本上获得清净。因此，能调整心态，使之端正，对每个人都非常重要。以此端正的心态为基础，才会尽可能地修习最基本的布施善业，以及力争圆满地修习基本的戒学，也能够像现在这样密集地修习四念处内观智慧禅修，从而，才能够进一步地增强心的力量（正能量），开发增长内观智慧，并提升自己生命的高度。内观禅修能够修习到什么程度，生命的层次就能够达到其相应的高度。从而，一个人才能够成为具有高尚心态的名副其实的人。

一个人如何才能有端正的心态？如何才能够有惭、有愧、有同情心？如何做到平稳、贤善、清净文明的言行举止呢？

这需要自己想方设法地寻求和咨询。寻求和咨询后，了知到了方法，就要努力地调整心态，使之端正。像现在这样得到禅修机会以后，学习了禅修方法，就要细致认真地实践，从刚刚来到这里时算起到现在为止，大家已经禅修了相当一段时间，自己要想一想，比较一下，现在的心是什么状态呢？自己是不是有所改变呢？

以前开示说过，恭恭敬敬地、细致认真地、持续不断地习禅，将能够如实知见到名法与色法生灭无常的本质，现在，密集禅修的七种适宜已经满足了大家，习禅人从获得心清净开始，渐渐地了知到名法与色法彼此是互不相同的法，了知到名法与色法互为因果的关系。渐渐地在如实知见到究竟法的本质的时候，一旦在一瞬间忽然地觉悟到了究竟法，接下来，习禅人就不再怀疑，自己切切实实地看到其的确如此，从亲身实践中接受了究竟法的本质实相，才会生起坚定的信心，这是由自己通过亲自地开发内观智慧而证实了的信心。内观禅修的智慧增长到什么程度，习禅人的信心就将达到什么程度。智慧与信心互相平衡呼应，互相成正比例增强。当信心、智慧平衡地增强之后，能够克服困难的勇气、坚持下去的毅力、精进力也都越来越好，自己已经能够忍耐疲劳，能够克服习禅时出现的各种不舒适的觉受，甚至已经敢于向苦受挑战。每当目标生起，都能够同步观照，没有漏失，精进力也越来越强。

比较当初，自己是没有这么强的精进力的，现在精进力渐渐地增强了，正念越来越强大，定力越来越强大，每一个当下都分别地如实知见到名法与色法的特相，如实知见到名法与色法互为因果的关系，这些真相原本都是不知道的，这些了知并非是普普通通的了知，而是殊胜的了知。五力已经如此强大，强大到自己已经不会误入歧途，自己能够控制住自己的心了。五力强大到使自己将不再犯错，智慧有了卓越的力量，四念处内观智慧禅修就是能够使自己具有这种卓越的智慧力。

具有有益正知、适宜正知智慧的人，能调整心态，使之具有人类高尚的心态，生命之路越来越趋于正直宽阔，已经能够做一个名副其实的人，一个有人类心态的人，一个有人类智慧的人，非常有希望很快地觉悟超凡的智慧，自己对正法生起了十足的信心。习禅至此，虽然心获得了清净，内观智慧已经开发出来，并不再退失，但是，必须要确定自己有责任继续走完最后一程，要使自我掌控生命之路的正确方向的力量趋于圆满。但是，如果在这时候，在路中间停下来的话，那些还没有圆满的善法，就搁置不前、半途而废了，甚至随着生命之路的继续延长而消失了踪影。所以，想要做一个名副其实的人，想要有人类的心态，想要有人类的智慧，直至觉悟超凡的智慧，必须要坚持禅修下去，直至到达自己设定的目标。为了避免身、语、意粗野邪恶的行为在生命中出现，就要一直禅修下去，直至到达基本满意的程度，要决意，没有到达曾经预先设定的目标绝不半途而废。经典开示说：

antarā ca abyosānenā

在还没有到达能够确保生命已经提升的时候，在这高尚的工作未完成期间，坚决不要使之搁浅。而是要继续走下去，直至到达路的终点目标，绝不中途退缩。这是增强五力的最后一个因素。自己要有能力掌控自己，坚持走到目的地。

所以，YOGI自己思索评估一下：

生命中什么才是最重要的？

知识渊博重要吗？

社会地位重要吗？

什么重要呢？自己思考一下，再下结论。

作为人来说，在世间生活都要有奋斗目标，同样地，现在要修习出世间法，已经有了想要从极苦的世间中解脱出来的大目标，在名义上信仰世尊佛陀的教导的人们，扪心自问，是不是真的确立了这个目标？要确切地回答这个问题是困难的。一些人并没有答案。他们已经因为世间的生活而忙得团团转，根本无暇顾及解脱大业，很多人就是这样，一生都陷入到世俗生活之中无法自拔，只好一生又一生地轮回。

所以，这样的人虽然遇到了佛法，但是，并不知道佛法的实质利益，那他们就不会有恭恭敬敬的态度，也不能具足正念，更加不想细致认真地、持续不断地观照目标，在禅修过程中不会积极热情地激发精进力。

大家难得有机会，不远万里地来到缅甸学习禅修，僧众们尽可能地把大家当作亲属、家人，依照世尊佛陀的本怀，教导、开示禅修方法。然而，有的人听经闻法的时候心不在焉，习禅的时候马马虎虎。当然，能够按照教导的方法恭恭敬敬地、认认真真地习禅的人也有。从刚刚到这里的时候算起，直至现在，大家学习并明白了禅修方法，如果恭恭敬敬地、细致认真地习禅，在一个月内，就会见证到殊胜之法。如果一个月过去了还没有特别经验，说明自己还需要加倍地精进。大家明白这一点很重要。

禅修营还有时间，大家还有机会，应该继续精进地禅修，而马马虎虎地习禅就不应该了，这一点习禅人应该明白。习禅人就应该恭恭敬敬地、细致认真地习禅，有这种态度非常重要。不要爱惜娇贵自己的身体和生命，要决意哪怕舍生忘死，也要抛开一切杂念，精进忘我地习禅，这样才能够觉悟殊胜之法，习禅人能够想明白这个道理很重要。

Dhammakāmo bhavaṃ hoti

热爱法的人，会得到法的承载，法将能够提升他的生命层次。

那么，佛法会承载哪些人呢？

会承载那些切身实践佛法的人，没有实践佛法的人就没有受到法的承载。佛法具足了法力，能够承载并提升肯于为法付出精进努力，肯于勇敢地实践佛法的人。

佛法是怎么承载实践佛法的人的呢？

一个人在实践佛法之后，真正地掌握了佛法，法本身所具足的力量将会提升他、拯救他、庇护他，因此，他远离了危险，免于了堕落。

如此，学习了正确的禅修方法之后，那些不想让自己生命堕落的人，那些想要提升自己生命层次的人，在遇到正法之后，就会积极努力地承担起实践佛法的责任。僧众们也有责任义务将世尊佛陀的教导传承下来并教导给众生。习禅人应该恭恭敬敬地、细致认真地、持续不断地习禅。如果随随便便地、马马虎虎地习禅，以为自己无所不知，认为这种禅修方法也没啥稀奇，那到临走时，就跟刚来的时候差不多一样，一无所获。

大家自己要想一想，孰重孰轻，现在还有一些时间，如果能够继续精进地习禅，自己的前途将充满希望，直至到达自己期待的目标为止。习禅人对佛法要达到了如指掌的程度是非常重要的。人的一生必须要有一个目标，如果没有人生方向，这一生就失去了意义。设定正确的人生方向，生命之路必将正直，知道了正道之后，就要在正法之道上勇往直前，只有沿着正道继续地往前走，才能够到达正确的目的地。现在，四念处内观智慧禅修就是最正确的道路，世尊佛陀、不计其数的大德前辈以及众生弟子们都曾经走过，到达了寂静幸福的终点。至今，僧众们传承着世尊的教导，严谨地依据世尊佛陀的本怀，并遵照恩人导师马哈希西亚多济的嘱托，继续努力地在指导大家走上正道。习禅人应该恭恭敬敬地、细致认真地听经闻法，并要恭恭敬敬地、细致认真地禅修。

现在，虽然YOGI们的信心已经倍增，但是，班迪达大长老观察过大家之后，发现某些YOGI并不在禅修状态。趁现在还有些时间，在自己现有的时间里，要利用好分分秒秒，不要再浪费生命，要尽可能地赋予其真正的价值利益，假如能够持续精进地习禅，就算是在短时间里面，也有可能觉悟殊胜之法。

班迪达大长老祝愿大家，在剩下的密集禅修营时间里，尽自己最大可能，精进地习禅！

2016年01月23日班迪达大长老的开示

无论是人类也好、众生也好，如果具有了控制自己的能力，要比有能力统治他人更加重要。如果缺乏自我控制力的基本训练，如果没有培育具足自控力的智慧，众生很难做到自我控制。人人都应该学习自我控制的方法，为此，班迪达大长老按照世尊佛陀经典教导的方法，并同时根据恩人导师马哈希西亚多济的开示，在这个因缘际会的极其重要时刻，竭尽全力地给大家开示了相关的教理。班迪达大长老已经讲过了增强五力的九个因素。今天，要把这九个因素综合起来做一次简略的总结。

世间有一种最重要的智慧和能力，就是自我控制力，遗憾的是，大多数人都缺乏这种自控力。因为不懂得如何加强自控力，所以，人们无法做到自我控制。由于没有能力自我控制，所以，全世界普遍存在着难以解决的问题，人们彼此因为有矛盾而成为敌人，团体之间因为有矛盾而彼此为敌，国家与国家之间彼此为敌。全世界的人们互相争吵，不得安宁，当各种问题到了无法调解、妥协的程度，就会爆发战争。一切矛盾的最根本原因就是人们缺乏自我控制的智慧和能力，道德素质越来越趋于低下。假如人们具有自控力，就不会彼此之间互相制造诸多麻烦和问题，也不会给社会带来困扰，假如世界上有半数的人能够做到自我控制，就会实现世界和平。

目前，全世界能有自控力的人达不到半数，大约有四分之一的人基本上能够做到自我控制言行，这四分之一的人具有有益正知、适宜正知的智慧，这种如理作意的智慧使众生能够做到基本的自我控制，但是，这种自控力是薄弱的、不稳固的，如果没有按照世尊佛陀教导的方法经过一定时间的四念处内观智慧禅修训练，人们无法从根本上增强心的自控力。

一切众生的身心仅仅就是一堆色法和一系列的名法，这一点已经开示讲过。名法与色法的发生不外乎就是接受元素、撞击元素和同生元素等这些因缘和合发生的现象，这三种元素是在众生身心内真实发生和存在的究竟法，如果把这些元素抽离掉，就什么都没有剩下了，除了这些元素的发生和存在之外，并没有所谓的“众生”存在，没有所谓的“我”存在，也没有创造“我”的“上帝”存在。真实存在和发生的，只有接受元素、撞击元素、同生元素。为了能够洞察到身心内存在的这些元素，就要按照正确的禅修方法，精进地习禅，通过开发增长内观智慧，习禅人将会如实知见到自己这副身心的本质实相，那时候，YOGI就会恍然地觉悟：是的，原来世尊佛陀教导的法的确是真实不虚的！

习禅人以自己觉悟的智慧，证实了世尊佛陀所觉悟的法与内观实践的结果是互相吻合一致的。随着内观智慧不断地增长，习禅人对佛法越来越有信心，这时候才算是真正地有了信仰，以坚定的信心和内观智慧为基础，习禅人具足了勇气要避开邪道，具足了勇气要走在正道上。具足勇猛的精进力非常重要，使习禅人敢于勇猛地修善，敢于勇猛地避恶。具足了正精进，一个人就会坚定地走在正道上。只要走上正道，就会时时刻刻地具足正念；在具足正念的当下，心就能够专注于当下的目标上，强大的定力就培育起来。有了足够的定力，习禅人对目标就会看得清清楚楚、了了分明。

为了如实知见到究竟法——目标的本质实相，习禅人要在以佛法教理为指导的前提之下，进行内观禅修实践；当内观智慧开发增长的时候，习禅人将能够觉悟到佛法的教理与佛法的实践彼此是天衣无缝地互相吻合一致的。

渐渐地，信力、精进力、念力、定力、慧力都开发培育起来。当五力开发培育起来之后，自己才真正地具有了自控力，五力越是强大，自控力便越是强大，这是无可否认的事实。实践四念处内观智慧禅修，开发增长了内观智慧，逐步地增强自控力；具有自控力，一个人才能够避免犯下原则性的错误，才能够避免走上邪道。

刚才重复地提到了三种元素，包括接受元素、撞击元素、同生元素，这些元素已经反反复复地讲过多次，如果习禅人目前还没有在禅修实践过程中如实知见到它们的存在，还没有洞察到它们的因缘和合的本质实相，那至少应该相信世尊佛陀的教导。经典开示说，这些元素由于因缘和合而生起，在刹那间，由于因缘分散而立即消失。从刚刚进入密集禅修，直至目前禅修营即将结束，大家一直在谛听有关的教理开示。事实上，设法想要证明这些元素在生起之后就永远存在而不会消失，任凭如何寻找佐证的方法，任何人都无法找到丝毫的事实根据。

只有在持戒清净的基础上，习禅人才会进一步地获得心清净；心清净到一定程度的时候，内观智慧将会开发增长。习禅人最初将如实知见到名法与色法彼此互相有区别的特相，之后，将如实知见到名法与色法是互为因缘而发生的因缘相，接下来，将如实知见到名法与色法在当下生起之后又立即灭去的共相，旧的灭去、新的生起，旧的灭去、新的生起，它们一环紧扣一环、无休无止、循环往复地发生着，这时候，习禅人相信，想要寻找到身心内的“永恒不灭”之法，是绝对不可能的。所以，习禅人在最初习禅的时候，首先相信经典所开示的教理是明智的。

增强五力的第一个因素就是：

uppannuppannānaṃ saṅkhārānaṃ khayameva passati

意思是，如实知见到在当下因缘和合之下生起的名法与色法，在刹那间坏灭的现象。

在这一期生命中，曾经通过听经闻法或者深入经典，在如理作意之下，自己能够明白这副身心内的名法与色法是每时每刻地在生起之后又立即灭去的，能够理解旧的灭去、新的生起，然而，如果没有像现在这样进行过密集禅修训练，自己依然没有开发出内观智慧，依然无法亲自地、切切实实地如实知见到名法与色法在当下生灭的现象。

比如说，看到饭桌上的食物饮品，这些食物是什么味道？只有去尝一下才知道，把各种形状的食物放入口中咀嚼尝试一下，把液体的食物吃下去尝试一下，才会品尝到食物中的味道，如果不去咀嚼、不去吃一下，任凭怎样都不如亲自地、切切实实地通过舌头尝到食物的滋味更加真实可信，这是显而易见的事实。名法与色法亦是如此，无论自己如何懂得推理思考，具足思所成慧，无论有多少闻所成慧，知道名法与色法是在时时刻刻地生起灭去的现象，任何名法与色法都是在不断地灭去、灭去的——这些来自经典的教导，我们都应该相信，但是，这还仅仅是明白了教理，不等于自己的智慧，因为自己并没有亲自地、切切实实地看到。所谓亲自地、切切实实地看到，就是要在名法与色法发生的当下，恭恭敬敬地、细致认真地如实观照到名法与色法刹那间生灭的现象，这才是修所成慧，这种智慧很重要。增强五力的第二个因素，即：

sakkaccakiriyāya sampādeti

意思是，要做到恭恭敬敬地、细致认真地观照目标。

增强五力的第三个因素是：

sātaccakiriyāya sampādeti

意思是，要紧密相续地、持续不断地观照目标。

要做到上一个观照紧接着下一个观照，紧紧密密，毫无间断。任何单独的事物，都是势单力薄的，然而，如果彼此独立的、稀薄的力量一个接着一个地紧密联合起来，那么，这种集合之后的力量就将变得非常强大，同样地，持续不断地观照目标，这种无间断生起的清净心的力量便会不可思议地强大起来。想要培育强大的信力、精进力、念力、定力、慧力，就要紧紧密密地、持续不断地观照目标，这一点非常重要。持续不断地观照目标，意味着在目标生起的当下不应该有任何迟疑和停留，也不要在观照目标的当下生起疑心，比如，这是什么？怎么回事？为什么呢？等等，如果在目标生起的当下像这样去思考问题，老是要问十万个为什么，这样禅修一辈子，都不会有多大成就。所以，目标生起的当下，不要迟疑半拍，不能踌躇片刻，观照的心要能够与目标同步发生，只有这样，内观智慧才能够开发增长。

增强五力的第四个因素是：

sappāyakiriyāya sampādeti

意思是，要圆满适宜的禅修条件。

习禅人要在适宜的禅修条件之下才能够精进禅修。

首先，禅修中心的居住条件适宜；

之后，是行境适宜，相对来说，YOGI要远离不适宜去的地方，要避免去到容易生起烦恼的地方，要去适宜禅修的地方，就像这里的禅修中心；

谈话适宜，是指能够适时地听经闻法，并与禅师交流经验；

人适宜，是指可以亲近善知识，必须要有精通教理和禅修实践的善知识；

之后，是饮食适宜，托钵堂能够提供健康有营养的食物；

接下来，是气候适宜，禅修的天气令人舒适，温度冷热适度，避免极端；

之后，还要威仪适宜，这包括行住坐卧威仪的变换，包括在刚刚开始禅修时，以哪种姿势为最好？随着正念提升，采用哪种姿势才更加利于自己进步呢？等等，当自己观照目标的技能熟练之后，自己自然地知道最适合的威仪。

想要禅修成就，就应该满足这七种适宜的条件，习禅人在禅师们帮助下，都将能够获得这些适宜的条件。如果法缘成熟，这些适宜的条件全部都具足了，那么，习禅人尚未开发增长的内观智慧，将会开发增长，尚未圆满成熟的内观智慧，将会圆满成熟。

增强五力的第五个因素是：

samādhissa ca nimittaggāhena

意思是，把握内观禅定相状。

修习四念处内观智慧禅修，培育刹那定是非常重要的。通过持续不断地观照当下生起的目标，将培育出内观刹那定。习禅人要激发精进力，并要瞄准目标，使心紧紧密密地专注在目标上，刹那、刹那地，心都能够紧密地贴住在目标上，这就是定力，定力就这样培育起来。首先，自己要反反复复地练习观照目标，在养成了观照目标的习惯之后，观照的心与目标将能够同步地发生，定力将持续保持，有时候持续一分钟左右，有时候两分钟左右，或三分钟左右，如果能够永远保持正念最好。但是，习禅过程中，常常会丢失正念，定力无法持续，对目标的了知就不再清楚。该如何恢复好的定力呢？

比如，托钵时，有时候能够得到非常合口味的食物，有时候都是自己喜欢吃的食物，另外一些时候，供养的食物口味并不合适，觉得不好吃，甚至难以下咽，但是，虽然不好吃，为了获得营养，为了健康，还是要吃下去，那如何吃下去呢？大家自己思考一下。

YOGI在能够持续地观照目标，很顺利很好的时候，忽然一下子，没有了定力，这时候要尝试恢复定力，要忆念当初在某日、某时、某处自己禅修的状态是如何地令人满意，定力如何好，应该努力地把握好当初的禅定相，再次地使用，以改变当下的困扰状态。

如果习禅人在状态不佳的时候把握过去习禅状态好的时候的禅定相，这种能力将会越来越娴熟，就好像是自己经常走的一段路一样丝毫不陌生。

不论什么工作，刚刚开始做的时候，在还没有形成稳定的惯性或技能尚未娴熟之前，常常是一会儿很好，一会儿不好，总会有上下起伏，反复波动。修习四念处内观智慧禅修，在初期阶段也是一样的，有时候禅修状态很顺利，精进力非常好，自己会感觉在进步，有时候却遭遇到诸多障碍，便开始心不在焉，想东想西，很快地就感到疲惫懒惰。习禅过程中，有时兴奋，有时沮丧，有时敏捷，有时拖拉，习禅人常常处于这种左右摇摆的不平衡状态，观照的效果也是起起伏伏，时好时坏。这种时候，就要通过修习觉支法，进行自我调整。

持续的内观禅定使清净心能够保持持续稳定，但是，有时候定力会减弱，心开始懈怠下来，精进力也衰弱，心失去了目标，已经无力观照，当心趋于懒惰不作为的时候，就应该要努力地让心警醒、活跃起来，要让心欢喜起来，这时候需要培育喜觉支，当心在偏定的状态，修习喜觉支能够起到制衡作用。当心无力的时候，需要积极地激发炽热的精进力，让心专注于令人喜悦的目标，迅速地提起正念，心将会在刹那间警觉起来，并重新专注于当下身心内生起的目标，只要专注力够强，即使当下的目标比较微细，自己也可以觉知到。当心再次具足了正念，警觉地专注在当下目标之上的时候，懒惰的心就已经消失了，心不再继续呆滞。因此，当心力偏弱、不作为的时候，就要以精进觉支、喜觉支、择法觉支等这些觉支法来积极地改善心的懒惰停滞的状态，修习觉支法将使习禅人不断地开发增长内观智慧，直至成熟。根据YOGI们自己具体的习禅状态，禅师们都有责任教导大家在习禅过程中适时地培育觉支法。平衡发展觉支法是增强五力的第六个因素，即：

bojjhaṅgānañca anupavattanatāya

意思就是，要为了圆满觉悟四圣谛而平衡发展七觉支法。

有时候，YOGI习禅状态很好，品尝到从来都没有体验过的法的滋味，充满了法喜法乐。就好像小孩子们，假如得到了新奇的玩具或食品，会欢乐无比，心满意足，高高兴兴地又蹦又跳。YOGI精进地习禅，将会品尝到这一生从未体验过的殊胜的法味，YOGI一旦品尝到了殊胜的法味，那种有别于世间五欲之乐的清净之喜乐，必然牵引着自己这一生以法为皈依处，再也不能割舍，这必将是习禅人都能够体验到的法喜法乐。最初经验到法喜法乐，YOGI会感到兴奋喜悦，有的人甚至难以抑制自己的激动和兴奋，这时候就很容易失去平静，并丢失正念，所以，每当法喜充满的时候，习禅人要小心谨慎地保持持续的正念，尽可能地让自己保持平静，心将能够在平衡中舍的状态下，继续深入地习禅。

像目前这样修习四念处内观智慧禅修，能够保障习禅人实现高尚的目标。高尚的人生目标，就是不断地提升生命的价值，首先是要做一个名副其实的人，在此基础上，还要做到调整并保持端正的人类的心态，并在具备了人类智慧的基础上，最终成为一个具有超凡的智慧的人。在修习能够使生命趋向于高尚的四念处内观智慧禅修过程中，如果没有恭恭敬敬的态度，而是有一搭无一搭地，或者，不够细致认真，总想偷懒休息，或者，舒舒服服地躺着就想实现高尚的目标，那一定是做不到的。舒舒服服地就能得到的东西，一定是没有什么价值的。

想要赋予自己的人生真正的价值，就要舍得付出勇猛的精进力。修习四念处内观智慧禅修，习禅人不要害怕疼痛，不要娇贵自己的身体和生命，要敢于舍生忘死。如果真的做到了在习禅过程中将生死置之度外，那不仅不会损害YOGI的身体健康，恰恰相反，身体反而会越来越健康。历来就有许多实例，一些患上不治之症的病人已经被医生下了判决书，结果，通过内观禅修训练之后，病人反而克服了病痛，延长了生命。自从世尊佛陀时代以来，从来都没有人曾经因为修习内观禅修而损害了身体健康的，更没有因为禅修而死亡的例子。大家要懂得这个常识。

如果老是爱惜娇贵自己的身体，那么，精进力、念力、定力就培育不起来，最终自己无法获得法的利益。只有敢于舍生忘我地精进习禅，才能够觉悟殊胜之法。疼惜娇贵自己身体的人，这一生倒是避开了禅修过程中的一些困难，然而，接下来一生又一生，还是要受尽苦痛，轮回之苦将是没完没了的。缺乏了敢于拼命的精进力，就不能够圆满地持戒、圆满地培育定力、圆满地开发内观智慧。只要习禅人自己能够坚持住，在困难面前咬紧牙关，绝不放弃，自己必将能够克服暂时的困难，最终实现高尚的目标。

为了要成为一个名副其实的人，成为一个具有人类心态的善人，在具备了人类的智慧基础上，最终成为一个具有超凡的智慧的人，普普通通、随随便便的努力是做不到的，习禅人必须具足坚定的毅力，勇猛的精进力，舍生忘死的精神才可以实现自己高尚的人生目标。

增强五力的第七个因素是：

kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti.

意思是，不怕痛，不怕死，为法勇猛精进，宁肯奉献身心，绝不娇贵身体。

当真的做到了不怕痛，不怕死的时候，反倒是不会生病，不会死。习禅人要坚信，只有勇猛精进，才能够赋予自己的生命真正的价值和意义。

习禅人必须敢于面对身体的疼痛、僵硬、麻木等等苦受，这些困难一直都会有，特别是在习禅初期阶段，想逃避也逃避不掉，如果舍不得身体受苦，习禅人就得不到究竟的幸福。禅坐中由于这样那样的原因，自己身体内会生起无法忍耐的苦受，这时候不要退缩、不要惧怕，而是应该勇敢地面对，进一步地激发递升的精进力，加倍地付出努力，专心致志地观照这些苦受，最终，将能够克服这些苦受。

应该注意的是，苦受生起的时候，习禅人要正确地面对苦受，不要一心为了让苦受消失而排斥抵触它，而是要接受它，要了知到苦受的本质实相。为此，要尽可能地先忍耐着，同时，具念地观照苦受的变化，直至了知到苦受变化无常的本质。当疼痛不断增强的时候，特别是难以忍受的疼痛，可以先暂时地放松自己对疼痛的专注，不必一直紧紧地盯住不放，有时候可以完全放下它，让心重新回到主要目标去观照。

所以，用不同的方法对待苦受，自己对苦受将会越来越能够接纳。多多地练习观照苦受，渐渐地，自己将会觉悟到，苦受仅仅就是苦受而已，观照觉知的心清清楚楚地觉知到，当下只有苦受在那里，至于身体里面的什么部位在疼痛，什么部位在麻木、酸胀，等等这些身体的概念已经不存在了。这时候，自己对苦受已经增强了忍耐力，到最后，将会惊奇地发现，自己竟然在观照这些苦受时生起法喜，习禅人面对苦受将会越来越勇敢无畏。

所以，面对苦受，要具足勇气，善于忍耐着观照它，无论是酸胀、麻木、疼痛也好，无论是刺痛、麻痛也好，当苦受生起的时候，不要随心所欲地立即换姿势，不要动来动去，也不要时不时地睁开眼睛看，或想用手去按摩疼痛的地方，YOGI要能够静静地、一动不动地以坚强的毅力忍耐着苦受的攻击，决不要迁就娇贵这副身心，不要贪生怕死，这对自己的禅修进步非常关键。

在习禅过程中，克服了各种苦受之后，接下来将不再受到苦受的攻击，习禅状态会越来越舒适，似乎不再会有什么困难，但是，习禅人不要因为感受到了平淡无奇而想要退出禅修，不要误以为内观禅修不过如此而已。如果半途而废，将会很可惜。

没有目标理想的人生是没有意义的，作为一般的人来说，都要坚持自己人生的方向，对YOGI来说，也应该明确地记得自己设定的高尚的目标。像现在这样精进地习禅，是为了要成为一个名副其实的人，成为一个有人类心态的善人，要在具备了人类的智慧基础上，最终成为一个具有超凡的智慧的人，这是习禅人坚定不移的目标。

所谓坚定不移的目标，班迪达大长老说，根据世尊佛陀的教导，意味着至少要觉悟一次道智、果智，就是指要觉悟成为第一阶段的清净圣者。这是习禅人这一生应该设定的最低目标，这个目标就等同于要成为一个名副其实的人，成为一个有人类心态的善人，要在具备了人类的智慧基础上，最终成为一个具有超凡的智慧的人。没有设定这样的目标，生命将是没有意义的。没有达到这个目标，习禅人就不应该离开禅修中心。

做任何事想要成功，都要有毅力，要能够坚持到最后，这非常重要。当然，如果有非常必要的、非常重要的事情要处理，那没有办法，只好回去。如果并非是重要的事，应该还可以坚持禅修下去的话，那就不要半途而废。假如自己人生重要的目标尚未实现，突然地遭遇不测身亡了，未来生命轮回是否能够再遇到正法并不确定，如果真的相信轮回，就要确定能够在这一生获得基本的保障，保障今后的生命轮回不再堕落，意识到这一点非常重要。

有的人即使不相信轮回也没关系，假如现在认认真真地禅修，达到确有保障的程度之后，那也一样保障了未来的生命将不再堕落。所以，现在要能够对四念处内观智慧禅修生起信心，下定决心要在未来的生命轮回中不会再堕落，获得这样的保障是非常重要的。YOGI在还没有真正地获得法的护佑之前，绝不离开禅修中心，这样下决意之后，很快就能获得殊胜的定力和智慧。

这次60天国际禅修营，从开营至今，只要大家按照教导的禅修方法，恭恭敬敬地、细致认真地、持续不断地习禅，很快就能够获得法的利益。但是，听说一些人并没有在认认真真地习禅，至今连基本的定力都没有，这样的人如果到现在还不能够改变自己禅修的态度的话，今后再继续禅修下去都不会有起色。所以，习禅人要肯于纠正自己的过失。现在，根据经典的教理，给大家开示了如何增强信力、精进力、念力、定力、慧力等五力的方法，五力具有自我控制的力量，只有增强五力，人们才有自控力，避免了伤害他人，人类社会才能够实现真正的和谐，实现真正的世界和平，这对人类来说是非常重要的。

知道了其重要性，习禅人就应该恭恭敬敬地、细致认真地、持续不断地精进禅修。依赖今天所概括的九个因素，在禅修营剩下的时间里，继续精进地习禅，以平衡地增强五力。班迪达大长老祝愿大家最终都能够实现人生最高尚的目标！

2016年01月25日班迪达大长老的开示

这几个星期以来，一直在开示增强五力的九个因素，五力是具有统治心的力量的善法。YOGI在达到生灭随观智的时候，五力获得了平衡增长，信力稳固地增强，而在还没有达到生灭随观智的时候，信心并没有真正地建立起来。时至今日，从僧众所肩负的责任方面来说，班迪达大长老原本应该为大家继续开示有关内观智慧的相关法义，包括：

强大锐利的内观智慧，

稳固宽广的内观智慧，

清澈敏捷的内观智慧，

持续进阶的内观智慧。

但是，今天要把这些内容先暂时搁置一下，班迪达大长老将要进一步地开示，YOGI如实知见到互为因缘而发生的名法与色法的无常、苦、无我的本质实相之后，才算真正地开始生起了内观智慧。从此以后，禅修状态会越来越顺畅无碍，在具足正念的时候，了知到每一个当下生起的名法与色法是在令人不可思议地、极其快速地在生起、灭去，生起、灭去，这时候，习禅人的信力以及其他具有统治力量的精进力、念力、定力、慧力都已经全面突出地增强了。

巴利经典里面开示了有关于内观智慧生起时所了知的三个方面，即：

1、了知无常（aniccaṃ veditabbaṃ）

2、了知无常相（aniccalakkhaṇaṃ veditabbaṃ）

3、了知无常随观（Aniccānupassanā veditabbā）

班迪达大长老在过去的许多开示中，都会经常分析讲解这些法义，今天也不例外，在现在的国际禅修营期间，大家在禅修实践中所开发增长的内观智慧，与经典开示的法义到底是否互相吻合，自己在听经闻法时对照一下，就会很明了了。

关于内观智慧生起时所了知的三个方面之中，第一个方面是了知无常，无常就是非恒常，指生起之后就会灭去的意思，巴利语称为anicca（无常）。如何在了知无常呢？要从自己的身心内六根门处发生的名法与色法中了知，六根门处发生的不外乎就是接受元素、撞击元素、同生元素。

眼睛看到的时候，可见的颜色撞击到眼净色，生起了眼识、眼触、视觉感受，所有这些元素在刹那间生起之后，刹那间就灭去了。同样地，耳朵听到的时候，声音、耳净色、耳识、耳触、听觉感受等等，这些元素是在刹那间生起、刹那间灭去的。闻到气味的时候，名法与色法也是在刹那间生起、刹那间灭去的。吃食物的时候，舌头尝到味道，所有的元素都是在刹那间生起、刹那间灭去的。身体接触到了硬、软、粗、细、冷、热、轻、紧绷、胀、震动等等色法，当下触到所发生的所有因素都是在刹那间生起、刹那间灭去的。六根门处生起的名法与色法，没有任何元素会在生起之后，不再改变其生起的状态而一直存在下去，全部的名法与色法都是在生灭、生灭、生灭着，是变化无常的。

当下由因缘组合而发生的名法与色法，在生起之后立即灭去，经典中称为：

hutvā abhāvato.

意思是原本不存在之法，由于因缘和合而发生，随即又消失了。

这就是指因缘法瞬间生灭的本质实相。所谓的法，就是名法与色法，它们的本质是无常的。现在，YOGI们在精进地修习四念处内观智慧禅修，就是为了要如实知见到名法与色法无常的本质实相。

当下存在的名法与色法并非是无缘无故地在发生的，而是在各种因缘和合之下发生的。六根包括了：眼根、耳根、鼻根、舌根、身根、意根，它们的存在，最基本的因缘是源于过去生所造作的业，这一生的六根是过去生的业的果报，除了业缘之外，同时还有由心念、气候、营养素等等的因缘，在这些因缘和合之下，六根门当下的名法与色法持续不断地、声色鲜活地转起，这些因缘的组合即是：

由于业而生起名法与色法；

由于心念而生起名法与色法；

由于气候而生起名法与色法；

由于营养素而生起色法。

在这些因缘和合之下，名法与色法才会发生和存在。当下发生的名法与色法，就被称为存在（bhāva）。经典这样开示说：

bhāvati uppajjati bhāvo.

（名法与色法）如此这般地生起、生起，就是存在。

当下生起的法，是各种各样的，当下生起的法，就是存在（bhāva），这些生起来的名法与色法，有各自的特相，经典中这样开示：

sako bhāvo sabhāvo.

特相即是其本身的自然性状。

sako的意思是，自己有的，专有的。bhāvo的意思是，生起存在的法。sabhāvo的意思是，特相。在名法与色法生起的当下，同步地进行如实观照，就能够如实知见到名法与色法的特相。

在刚刚一开始习禅的时候，习禅人还不能够觉知到名法与色法的特相。习禅人要在持戒圆满的基础上，练习观照腹部上下起伏，在腹部膨胀的当下，在腹部回落的当下，要同步具念地如实观照，正念观照的心要连续不断地、一个接着一个地发生，如此，才会获得心清净。这是经典开示所指的心清净。当心清净达到了一定程度之后，观照腹部膨胀，就能够觉知到紧绷、胀、僵硬、震动等等的特相，虽然，有时候还是会觉知到腹部的形状、形态等概念法。同样地，观照腹部回落，腹部松弛的特相与腹部的形状、形态等概念法也会混合在一起被觉知到。

在腹部膨胀起来的当下，YOGI对色法已经有所觉悟，了知到了色法的形状、状态，以及色法的特相。YOGI意识到，当下的所缘是色法，觉知的心是名法。当然，YOGI是在不同时刻分别地了知到名法与色法的。有时候，了知到色法，有时候，了知到名法。在腹部上下起伏的当下，同步地观照觉知，会分别地了知到，目标是一种法（色法），觉知的心是另一种法（名法），两种法彼此是有分别的。在清清楚楚地了知到名法与色法是互有区别的法的时候，就生起了名色分别智。

继续观照腹部上下起伏，YOGI还将洞察到，目标发生了，观照觉知的心才同时发生。比如，在观照腹部上下起伏的当下，腹部膨胀（上）的过程结束了，“上”这个目标就消失了，当下觉知“上”的心也消失了，腹部回落（下）的过程结束了，“下”这个目标就消失了，觉知“下”的心也消失了。只有目标在发生的时候，觉知相关目标的心才同步发生；如果某个目标没有发生，觉知这个目标的心也不会生起。所以，在目标（所缘）生起时，觉知该目标的心（能缘）才发生。目标（所缘）不存在，觉知该目标的心（能缘）也不存在。习禅人觉悟到这一点，就是觉悟到了名法与色法互为因果的关系。

继续深入地习禅，反反复复地观照腹部的上下起伏，习禅人如实知见到其过程中发生的紧绷、僵硬、震动、松弛、松软等等色法的特相，同时，名法的特相也会明显地了知到，如实知见到了名法与色法的特相之后，它们的因缘相将会被了知到，所谓因缘相，就是因缘和合之下而发生的目标，都有其生时、住时、灭时三个相同刹那的因缘变化过程。

刚刚开始禅修时，观照腹部上下起伏，尚无法自始至终地紧紧跟住上下起伏的全部过程，即：习禅新人无法跟踪觉知到腹部从膨胀开始直至结束的整个过程，其他目标的观照也是一样，都仅仅能够觉知到目标的一部分。当内观智慧开发增长的时候，观照腹部上下起伏，将能够清清楚楚地觉知到腹部从一开始膨胀起来，直至膨胀结束的始、中、后全部过程，腹部回落的时候，从一开始瘪落下来，直至结束的始、中、后全部过程，也能够清清楚楚地觉知到，观照其他的目标也是如此，比如，身体内生起的热、冷、紧绷、僵硬、麻木、疼痛，等等，所有的目标从一开始生起就能够觉知到，直至这些目标消失，习禅人都能够清清楚楚地觉知。当了知到了目标在生起后就消失的时候，就是了知到了无常相，生起、灭去这个本质实相，就是无常相。

在观照目标的时候，不要专门特意地去分别目标的生起（始）、成熟（中）、灭去（后）这三个时段，实际上，它们会自然而然地呈现出来。当然，习禅新人通常首先会觉知到目标的中间阶段，当能够如实知见到因果关系的时候，也就能够看到目标的开始阶段了，在精进力、念力、定力继续提升之后，内观智慧已经开发增长，将能够觉知到目标的最后阶段。所以，YOGI观照腹部上下起伏，从腹部刚刚开始膨胀直至膨胀结束，从腹部刚刚开始回落直至回落结束，观照的心都要能够自始至终地、紧紧地贴住目标。班迪达大长老再次强调，YOGI不要去寻找目标的始、中、后这三个阶段，只要使心完全贴住目标，对腹部的上下起伏都能够紧紧密密地跟上觉知即可。只有这样，才能够如实知见到名法与色法的本质实相。

再比如，吃东西的时候，无论食物形状是块状的、还是条状的，无论食物的形态是固态的、还是液态的，将其放入口中咀嚼，一边咀嚼，一边具足正念地觉知，其味道就品尝到了。如同所吃的各种食物都有各自的味道，习禅时所观照的目标，无论是名法或是色法，都各自有其特相。为了如实知见到名法与色法的特相，就要在目标生起的当下，自始至终地如实观照，觉知的心要同步地、紧紧密密地贴住目标，如同牙齿在咀嚼食物的时候，就能够觉知到食物的味道一样，觉知的心在紧密地贴住目标专心致志地观照的时候，就能够觉知到目标的“味道”，即：名法与色法的特相。

按照教导的方法，观照腹部上下起伏，从开始到结束，认认真真，专心致志地观照，从腹部膨胀至结束，从腹部回落至结束，一些YOGI在内观智慧锐利增长之后，可以看到腹部一圈一圈地、一层一层地膨胀起来，无论怎么样，当能够看到其结束、消失的时候，就是了知到了无常相，了知到了目标生起之后，消失了、结束了。这就是如实知见到了无常相。看到膨胀结束，会觉悟到，腹部膨胀是无常的，膨胀开始之后，就消失了。接下来，无常随观就会自然而然地发生。观照腹部膨胀，标记“上”，专心致志地观照，直至膨胀结束，了知到了膨胀的无常，YOGI不需要思考，观照目标的当下自然而然地就知道了目标的生灭无常。这是无常随观智。

膨胀时标记的名称是“上”或“起”，实际上发生的是紧绷、僵硬、震动等等，这些是色法的特相，这些色法的特相发生时，呈现出始、中、后的变化，到最后消失，这是无常相，观照“上”，了知到其发生直至结束，这被称为无常随观智。

巴利词vipassanā的意思是内观，vi是指虽然在概念上称为诸如“上”等的名称，而实质究竟发生的本质实相则是法的各种特相，如：紧绷、僵硬、震动等等，所有的法都是在当下不断地生灭的；passanā是指殊胜地了知到了，所谓殊胜地了知，就是在当下通过洞察而亲自地了知。

了知到生灭无常相，就是无常随观智，内观智慧就是殊胜地了知名法与色法的共相的智慧。所谓共相（sāmañña lakkhaṇa），是法的生灭无常的共相，例如，“膨胀”生起之后会消失，“回落”生起之后会消失，“坐着”生起之后会消失，“接触”生起之后会消失，“看到”是生灭的，“听到”是生灭的，“闻到”是生灭的，“尝到”是生灭的，“触到”是生灭的，“想到”是生灭的，六根门当下生起的任何目标，都是生灭无常的。

其他的目标，比如冷、热、紧绷、僵硬、震动、移动都是在生灭的，没有任何的法在生起之后，会保持其生起的样子长久不变地存在，任何名法与色法都是在生起后立即就消失的，名法与色法的特相共同地呈现出这种生灭的无常相，则是名法与色法的共相。所谓法的三相，就是特相、因缘相、共相。名法与色法各自本身自然具有的特征，为特相；因缘和合而发生的名法与色法的生灭过程都经过三个相同的刹那——生时、住时、灭时，这是因缘相。习禅人能够如实知见到名法与色法的特相、因缘相、共相的时候，标志着内观智慧已经增长了。

习禅人如实知见到在当下生起的名法与色法的特相是在不停地灭去、灭去的，这是内观智慧。当下的生灭现象是通过自己思考之后而了知的吗？还是通过阅读经典而了知的呢？当然不是，它们是现在大家通过自己如实观照在当下生起的目标现象而如实地洞察到的。腹部的上下起伏的动作，从其开始发生直至结束过程中，同步地进行紧密地观照，才能够切切实实地了知到其生灭的本质实相。仅仅通过思考，或者阅读经典所获得的了知都不是实实在在的，思考或阅读所得的智慧，并非自己真实地通过观察当下发生的腹部上下起伏而生起的如实知见的智慧，只有通过自己当下观察正在发生的腹部上下起伏的动作，从其发生直至灭去，跟踪观照全部的动作过程，切实地了知了其生灭的现象，才算是生起了真正的内观智慧。

当真正的内观智慧生起之后，YOGI也已经超越了苦受，观照越来越顺遂容易，当下生起的目标都能够觉知到，甚至一些微细的目标都能够清晰地觉知到，YOGI能够觉知到当下生灭、生灭的现象，每时每刻觉知的心与目标在同步发生，清清楚楚，了了分明地洞察到目标的本质实相。这时候，定力已经稳固，心特别地清净，被称为随观的精进力、念力、定力等持续不断地在同时发生，观照的心安住在目标上，YOGI清清楚楚地了知到当下名法与色法的特相。

正见、正思维、正精进、正念、正定是步入圣道之前所修习的五支道（pañcaṅgika magga），五支道已经锐利敏捷，心清净越来越持续地生起，由于心清净之故，缠缚性烦恼没有机会在心中生起。由于持戒清净，密集地培育精进力、念力、定力，刹那定越来越强大，当下持续不断地在观照的心与目标面对面地同步发生，目标在当下迅速地生起、灭去，生起、灭去，觉知的心也敏锐地了知到目标快速的生灭、生灭，YOGI禅修取得了明显的进步之后，身心充满法喜，身体内的血液循环非常顺畅，皮肤出现光泽。一部分习禅人在禅坐中还会看到，在自己附近出现了光明，或者整个房间内都通明瓦亮，闭着眼睛看到各种光明会令习禅人感到十分惊奇而不可思议。

在习禅初期，YOGI新人需要十分努力地瞄准目标，十分努力地练习激发精进力，以便使心贴住目标，摩擦住目标，觉知的心与目标同步发生，这个过程是寻禅支、伺禅支的培育，渐渐地，习禅技能娴熟起来，随着定力的提升，内观智慧也相应地开发增长，特别是，达到像现在这样，已经能够如实知见到在刹那间生灭、生灭的现象，具念的心已经能够自然地瞄准到目标上，紧紧密密地贴住目标，自己不再需要刻意地激发精进力，寻禅支、伺禅支稳固地培育起来的时候，喜禅支将随之发生，当下的心感到满意欢喜，精进的YOGI们在习禅一段时间之后，会报告说禅修状态是令人欢喜满意的，这就是生起了法喜，身心感受到愉悦满足，YOGI们自己会明显地觉知到这些善法越来越稳固。行、住、坐、卧等生活各方面都将感到顺心满意。至此，YOGI已经品尝到了殊胜的法味。

在修习内观禅修的初期，YOGI会生起诸多疑惑，例如：

我这么修是不是走在正道上呢？

方法是不是错了呢？等等。

YOGI新人会有各种各样的疑问，也会进行分析或者批判。当内观智慧达到生灭随观智这种程度的时候，所谓的什么疑惑、批判、错误知见都随着智慧的增长而自动地剥离了。通过亲身的实践，证实了四念处内观智慧禅修是解脱正道，由于亲身实践了这个方法，获得了禅修利益，品尝到了殊胜的法味，坚定的信心便牢固地建立起来。YOGI自己会慨叹到：

这是真实不虚的法！这是正法！

2016年01月26日班迪达大长老的开示

修习四念处内观智慧禅修，方法要正确，像现在这样，通过激发精进力，瞄准目标，习禅人要随观当下身心内最新生起的目标现象，世尊佛陀将这些目标划分为四类，包括：

以腹部上下起伏等为主要目标，随观当下发生的身体的动作，称为身念处；

以疼痛、麻、痒等觉受为目标，随观当下生起的觉受，称为受念处；

以思考、回忆、计划等心识的活动为目标，随观当下发生的心的行为，为称心念处；以及

以六根门当下生起的现象为目标，随观当下显著的身心现象，称为法念处。

YOGI通过精进地随观当下发生的四念处的目标，正念将越来越强大，正念增强之后，定力必然跟随着一起增强，觉知的心能够与当下的目标同步发生，紧紧密密地专注在目标上，从而，能够清清楚楚地了知到目标的本质实相，内观智慧将不断地开发增长。每一个当下的观照，定正道的三个道支——精进力、念力、定力，同时生起，定力使觉知的心稳固地专注在目标之上；慧正道的两个道支——正见、正思维与之同时生起，在五支道与当下的目标同时发生的时候，YOGI洞察到了目标的本质实相。正见、正思维、正精进、正念、正定是圣道生起之前所修习的五支道（pañcaṅgika magga），五支道是在到达涅槃之前必须要圆满地修习的善法，五支道即是直通涅槃之道。由于习禅人原本就是在持八戒，密集禅修期间，习禅人的戒正道的三个道支——正语、正业、正命，一直地是在圆满地修习。如此，戒正道的三个道支、定正道的三个道支、慧正道的两个道支构成了八正道，八正道是习禅人在开启圣道之前应该充分地修习的前行道（pubbabhāga magga）。

习禅人精进地修习前行道，在到达生灭随观智的时候，将如实知见到当下生起的目标是在快速地生灭的，这时候，习禅人将品尝到一些殊胜的、新奇的法味，它们一共被分为十种。昨天已经开示过其中一种，即：在闭目坐禅时见到光明。经典中对各种光明记载的内容十分丰富，但是时间所限，这里并不能够全部讲解给大家。班迪达大长老将借此因缘，简要地给大家讲解其中一部分主要内容。

经典中记载说，关于见到光明，一些人会看到自己座位附近笼罩着光明，有的人看到整个房间都通明瓦亮，有的人看到整个寺院光明照耀，等等，各不相同。习禅人可能在过去从未在闭眼时见到光明，这时候却会体验到。

经过密集禅修训练，习禅人远离了烦恼，心变得清净了，所以，色身、血液变得清洁光亮，在经典中称为cittapaccayautusamuṭṭhāna rūpa,

意思是：缘于心念而生起的时节生色法。

由于清净心持续地生起，同时，在持续合理的时节温度下，色身会散发出光明。这是殊胜卓越的光明色身。

在生灭随观智生起的时候，YOGI不仅仅会看到光明，事实上，自己的肤色也光亮起来。这时候，某些YOGI可能会误以为，自己觉悟到了殊胜之法——觉悟了道智、果智。

这时候，YOGI需要一位好的禅师，这是习禅人非常关键的阶段。禅师将能够纠正YOGI们的错误。禅师应该要告诉YOGI们，由于密集地禅修，内观智慧提升之后，如实知见到了互为因缘而发生的名法与色法在当下快速地生灭的现象，内观智慧持续密集地生起，心非常地清明，同时，色身以及血液变得清洁有光泽，因此，无论是禅坐中见到光明，还是色身的光明，都是由于心清净而带来的结果。未曾有过习禅经验的YOGI，体验到这些的时候，往往就会以为自己觉悟了道果，安心地享受着这些法喜法乐，忘失了正念，从而导致内观智慧裹足不前。这种停滞和欢喜，被称为内观之染（vipassanupakkilesa），简称为观染，观染是不善法。

为了避免生起观染，习禅人要时时地警觉，在看到光明的时候，及时地进行观照，“光明、光明”，或者“看到、看到”。

当YOGI能够具念地观照的时候，将会了知到观染的本质实相，同时，避免沉浸在享受欢喜之中，避免生发错误知见，能够超越障碍，增长智慧，分辨出道与非道之本质实相。

关于内观智慧，所谓的名色分别智（分辨出名法与色法各自的特相）、缘摄受智（如实知见到名法与色法互为因缘而发生），都并非属于真正的内观智慧。当初刚刚开始练习观照目标的时候，就连观照目标的整体，觉知比较粗大、粗糙的目标，都要非常努力，包括要观照看到、听到、闻到、尝到、触到、想到、弯曲、伸展、前弯身、侧弯身、提脚、推脚、放脚等等这些名法与色法互为因缘而生起的目标现象。这些互为因缘而发生的名法与色法是一环扣一环地在生起、灭去，生起、灭去。在精进力、念力、定力增强之后，YOGI养成了随观目标的习惯，会如实知见到互为因缘而发生的名法与色法在当下生起之后，又快速地灭去的现象，如实知见到腹部上下起伏的动作是一层一层地在上下起伏，膨胀是一层又一层地生起，回落也是一圈又一圈地回落，正念完全地覆盖住上下起伏，能够了知到许许多多的生灭现象。这种了知就是内观智慧，了知到每一个当下目标的生灭无常相，就是内观智慧。

YOGI生起内观智慧后，时时刻刻地随观目标，就会清清楚楚、了了分明地了知名法与色法在当下生起之后，即在当下灭去。经典对此有所开示，习禅人这时候对目标的觉知已经非常清楚明了，内观智慧增长了，甚至以为自己觉悟了相当高阶的内观智慧。

在习禅初期，YOGI老是会丢失正念，看不清楚目标，而如今已经今非昔比，具足了稳固的正念，当下对目标的了知都是清清楚楚的。习禅人到了生灭随观智之后，只要具足正念地随观，都能够清楚地了知当下发生的目标，几乎不会漏失观照，这时候，内观智慧将快速地增长。

习禅人设立了自己的目标，掌握了正确的禅修方法之后，应该要恭恭敬敬地、细致认真地、持续不断地习禅。在因缘成熟的时候，禅修的利益就会体现出来，越是精进，就会获得越多的利益，YOGI感会到更加满意，充满法喜。YOGI会感受到不同程度的法喜。

例如，有时候是忽然一下子酥麻的感觉在瞬间遍布全身；有时候感觉到从头到脚被喜悦的波浪冲刷过；有时候，好像人坐正在河边时，突然地被浪头冲过来一样令人心惊肉跳；或者，浪头不是从头上冲下来，而是发生在体内翻卷起来像球一样，忽然地掉下去，让人感到不可思议；还有一种法喜，习禅人本来是坐在坐垫上正念观照，忽然间感觉到整个人好像已经上升到空中了，或坐着或飘着，特别突出的是，某些人确确实实会真的腾空上升，盘坐在空中；有时候，YOGI沉浸在法喜法乐的觉知之中，极其舒适满意，完全不想睁开眼睛。

的确，当YOGI充满法喜的时候，全身上下都感到喜悦快乐，人也轻盈起来，行、住、坐、卧都很舒适畅快。这种强烈的法喜往往会使习禅人误以为自己觉悟了道智、果智，这时候就要非常小心。

渐渐地，YOGI将体验到轻安。所谓轻安，就是远离了烦恼，远离了身心的不安定（daratha），身心感到安宁平静，这是一种殊胜的法味。身心没有了不安躁动，而是感受到轻盈漂浮，好像甩掉了长久以来都在背负着的沉重的包袱和污秽垃圾一样轻快，观照目标时非常顺畅无碍，能够清清楚楚地了知到当下的目标。巴利语kammaññatā的意思是，工作顺利而无障碍，这是指YOGI观照目标时，具念觉知的心就如同是表面没有丝毫的凸凹一样滑溜溜的东西，一下子顺滑无碍地进入目标。

对比突出的感觉就是，在习禅初期，虽然自己身体健康，心态正常，但是，常常会觉得自己这里不舒服，那里不痛快，要么是整天没精神，自己好像有什么毛病，但是又检查不出什么疾病，许多症状就像是身心处于亚健康状态一样；在经过密集禅修之后，觉悟了生灭随观智，自己感到越来越神清气爽，精神十足，身体健康状况越来越好，不舒适、以及各种毛病都消失了，身心不知道有多么舒爽。

同时，自己的心态变得越来越正直诚实，表现在会承认以前的过失。小时候或任何时候，自己曾经所犯的某些严重错误或罪过，YOGI会回忆起来，并坦诚地跟禅师报告，“过去我犯过这种、那种错误，嗯……”。只要能够想起来，自己都乐意承认错误，乐意悔改，敢于向禅师承认自己的过错，并会真心实意地保证绝不再犯。YOGI的心态变得耿直，内心越来越清净，今后必然将老老实实地做人。这种心态的转变，象征着一个人已经由冥顽不化之人提升至文明贤善之人的高度。

在YOGI如实知见到快速生灭现象的时候，意味着内观智慧开发增长了，从此开始，这一生已经走上了正道，YOGI的心态趋于平静安宁，可以轻轻松松地面对工作、生活，对世界有了更加清楚的认知，智慧敏捷锐利，远离了沉重烦恼，远离了亚健康状态，行、住、坐、卧都不再受制于身心之苦，身心更加地健康起来，人感到清清爽爽，时时处处都能够具念地随观觉照，清清楚楚地明了当下的一切，这种时候，某些习禅人会误以为自己见证到了特别殊胜之法。

在这个人生重大的时刻，习禅人已经觉悟到了自身内名法与色法在当下生起之后，即刻又灭去，了知到它们都是无常法。

习禅人如何觉悟无常法呢？首先，根据经典开示，理解了法义，相信了世尊的教导，接下来，还要有殊胜的因缘来到像这样的、使身心感到平静的禅修中心，习禅人需要以持戒清净为基础，恭恭敬敬地、细致认真地、持续不断地精进习禅，培育定力，开发内观智慧。通过紧紧密密地观照觉知当下持续不断地生起的目标，渴爱与嗔恨平息下来。反复多次地练习观照，贪、嗔、痴不仅仅是平息下来，甚至将会最终息灭。当内观智慧开发增长之后，YOGI能够同步地、清清楚楚地如实知见到互为因缘而发生的名法与色法在当下快速地生灭无常的本质实相。

关于觉悟生灭随观智，品尝到殊胜的法味，在经典中有这样的开示说，

Amānusī rati hoti, sammā dhammaṃ vipassato.

实践内观正法，带来天人之乐。

在欲界喜爱欲乐的众生，都以为欲乐就是生命之中的极乐，如今，习禅人体验到超越于欲乐的法喜法乐，便不再会如往常一般地看重欲乐。当体验到了任何欲界的欲乐都无可比拟的快乐——天人之乐（Amānusī rati）之后，对原本非常执着的五欲之乐，就不再极其地看重，五欲之乐对习禅人来说已经不再重要。习禅人通过修习四念处内观正道，心获得了清净，内观智慧开发增长，体验到了超越于五欲之乐的天人之乐，至此，习禅人对内观禅修将爱不释手，这一生将无法再放弃。

在这个关键的阶段，观照觉知的心非常敏锐清晰地洞察到所当下的目标——名法与色法正在快速地生灭着，其生灭速度之快是令人讶异的，同时，各种不可思议的殊胜的法喜法乐都会生起，YOGI不再感到禅修是单调乏味的工作，无论是小喜，还是强烈的喜，法喜与乐受将接二连三不断地生起。

这就是无死之法。众生身心内的因缘法（saṅkhāra，古译为“行法”），是持续不断地在生灭轮回的，众生因无明而被束缚于生死轮回之中。然而，世尊佛陀开示说，四念处内观智慧禅修是导向无死之法（amata），是导向终极的寂静幸福之法。只要习禅人修习四念处内观智慧禅修，必将开发增长内观智慧。在证悟了生灭随观智之后，坚持继续深入地禅修，必将能够最终觉悟无死之法。无死之法的法味是超凡的、卓越的、殊胜的，习禅人将体验到清净的法喜、法乐，以及身心的轻安、宁静与幸福满足。

关于胜解（adhimokkha，胜解，决意），自己当初遇见到了令人恭敬的世尊或善知识的庄严形象，心中立即感到清新明净，对世尊佛陀及佛法生起了最初的信心，这是净信（pasanna saddhā）。在经过密集禅修之后，如实知见到了互为因缘而发生的名法与色法在当下不断生灭的现象之后，随着内观智慧的开发增长，对佛法生起了坚定不移的信心，这是坚信（okappanā saddhā）。当习禅人如实知见到身心内生起的名法与色法在当下极其快速地生灭、生灭的现象，旧的灭去、新的生起，旧的灭去、新的生起，这时候，自己心中必然已经信服无疑，哦，佛法确是真实不虚的真理。习禅人通过亲身体证，会自己决意，这就是正法。按照这个方法禅修下去，自己体悟到了佛法殊胜的法味，习禅人无论是对佛法，还是对实践佛法所能够带来的无上的价值利益，都已经生起坚定的信心，因为这是经过自己亲自验证的，自己便能够下决意，相信其真理性、可靠性，对佛法具足了不可思议的坚定的信心，这是对法的胜解（adhimokkha）。

班迪达大长老想要强调的是，只有那些能够恭恭敬敬地、细致认真地、持续不断地精进习禅的YOGI，开发增长了内观智慧，如实知见到了名法与色法在当下极其快速地生灭的本质实相之后，才会真正地对佛法生起坚定不移的信心，而那些习禅时不努力，有一搭无一搭的人，随心所欲地想休息就休息一下，想玩就玩一会儿的习禅人，很难生起坚信，因为这种信心、胜解是与内观智慧相结合而产生的，没有达到一定的内观智慧，则不会生起胜解。

在生灭随观智阶段，精进力已经显著地增强，这时候的精进力被称为鞭策力（paggaha vīriya），这是一种单向而稳步地在持续提升的精进力，既不会停滞不前，也不会再下降。习禅初期，时而精进力过头，导致心激动不安稳，生起掉举恶作盖；时而精进力不足够，表现出放逸懒惰，导致心呆滞不清明，生起昏沉睡眠盖。最初所激发的精进力是高低起伏而不平衡的，随着定力的提升，习禅人如实知见到名法与色法在快速地生灭，精进力的势头已经平衡地增强了，不再会松散懈怠，也不再紧张激动，精进力保持持续平衡稳定提升。比如说，假设自己不想去观照目标了，想懈怠下来，但是，由于精进力已经形成了惯性，心自然而然地就会返回到主要目标，心已经能够自发地付出精进努力，这是令人感到不可思议的神奇的精进力。

接下来是稳固的正念（upaṭṭhāna），这是与内观智慧相互结合的正念，只有当内观智慧到达一定程度，才会具有这种正念，它是已经增强的正念。稳固的正念（upaṭṭhāna）能够紧紧密密地观照以腹部上下起伏为主的任何身心当下生起的目标，正念的心一个接着一个连续地发生，稳固不坏，紧密坚固；持续不断的正念（upaṭṭhāna）已经超乎想象地强而有力，目标如同具有吸引力的吸铁石般，具念的心好像被目标吸住一样，紧紧地安住在目标上。甚至当身心内微细的目标在瞬间生起时，具足了强大的正念的心都能够即刻自发地觉知到目标，并牢牢地贴到目标上，正念不会再有漏失，这是在生灭随观智阶段所表现的稳固的正念（upaṭṭhāna）。

正念力持续地增强之后，一些YOGI禅坐中会时不时地想起来很小的时候发生的故事，有的事情甚至记忆犹新，仿佛刚刚发生似的，平时费力都想不起来的事，这时候都会自动地浮现在心里。一些能够以慧眼看到未来的人，如果具足正念地用心观察，未来即将发生的事情也会清清楚楚地看到，好像真实地在发生一样。生灭随观智阶段，习禅人的内观智慧非常敏锐犀利，正念特别强大时，过去发生的事情，都不需要特别努力地去回忆，这些事情自己会浮现在心里。更不要说，当正念强大时，习禅人将不会忘失自己当下身心内发生的目标现象了。

在生灭随观智阶段，五力都已经平衡地增强。六根门当下生起的目标，包括看到、听到、闻到、尝到、触到、想到的当下发生的名法与色法现象，如果是令人悦意的，YOGI不会再贪爱，如果是令人不悦意的，YOGI不会再嗔恨，心已经能够放平等，能够平衡中立地观照当下生起的任何目标，不偏不倚，不迎不拒。这种不迎不拒的舍心，具有不可思议的力量。

当目标忽然一下子生起，识知目标的心径直地就投入到目标之中，没有丝毫迟疑，仿佛惊叹着“哇，这是什么？”，分析当下生起的心，其中有思心所和作意心所伴随着意门转向心生起，因为作意心所直接作意在当下的目标上，接下来生起的一连串的心必将都是具足正念的清净心，这就是为什么说舍（upekkhā）是非常殊胜的法。每当目标一生起，具念的心立即能够与目标面对面地进行同步地观照，YOGI会体味到舍心的力量。

今天开示的这些善法，以及通过观照当下的目标而生起来的清净的善心的心路过程，是在尚未成熟的生灭随观智阶段必然会生起的善法。经过反反复复地随观练习，习禅人的身心在发生着潜移默化的变化，清净的善心已经能够连续不断地生起，习禅人会情不自禁地说，我过去从未经验过这些殊胜的善法，如今自己体证到了，真是意想不到地殊胜。习禅人的乐受不断地生起，赞叹不可思议的法喜法乐。

无论是粗俗不净的五欲之乐，还是清净微妙的法乐，欲界众生都会黏着这些乐受。对法乐有欲求，巴利语称为nikanti（微细的贪欲），这是内观之污染。多数的YOGI都会对法喜法乐生起这种微细的贪爱，虽然明明知道贪是不善法，但是，习禅人习惯于贪着乐受。每当贪着这些法喜法乐的时候，习禅人应该要有警觉性，要及时地随观一切法，如果忘记了观照，这些贪爱将会成为进步的障碍。

解脱大业尚未成功，习禅人尚需继续努力。如实知见到互为因缘而发生的名法与色法在生起之后立即灭去，习禅人觉悟到，这种生灭是无常的，这种生灭是苦的，这种生灭是无我的。在生灭随观智阶段，习禅人洞见到了每一个当下互为因缘而发生的名法与色法生灭过程的全部，包括生起、成熟、灭去三个同等的刹那，对这三时的觉知已经不会漏失任何一部分。

经典开示说，内观之染将伴随着这种内观智慧（生灭随观智）的生起而来，一些微细的贪爱就是在不知不觉之中产生的。

有的人会认为，YOGI贪爱微妙的法喜法乐，这是要必比贪爱粗俗的欲乐好得多了，没什么大不了。然而，人与人之间的看法总是各不相同，世尊佛陀早已将内观之染明确地归类为不善法。世尊佛陀开示说，完完全全、彻彻底底地远离贪爱的所带来的幸福，才是真正的幸福。

显然，比起生灭随观智，还有更高的内观智慧需要证悟。禅师们应该给YOGI开示讲解更加高阶殊胜的内观智慧。YOGI在生起信心之后，应该继续深入地禅修，就不再会看重那些内观之染，而是能够加快脚步地超越它们。

YOGI观照目标更加得心应手，驾轻就熟，不再像过去那样笨手笨脚，只要一心专注于当下，总是能够清清楚楚地如实知见到互为因缘而发生的名法与色法在极其快速的生灭现象，身心越来越舒适宁静，如鸟羽般轻柔，很少再出现障碍，内观智慧也在快速地递升。随着定力的增强，内观智慧越来越锐利；随着正念的增强，内观智慧越来越宽广；随着信心的增强，内观智慧越来越清明；随着精进力的不断增强，内观智慧在持续增长。

班迪达大长老开示说，卓越殊胜的内观智慧就是这样不断地开发增长的。

2016年01月27日班迪达大长老的开示

根据世尊佛陀的教导，生活在人类世界，一个人需要经过相当程度的素质训练，才能够成为名副其实的人，才具有端正的人类心态，才能够在具有人类的智慧的基础上，成为具有超凡的智慧的人。其他宗教各有各的教诫宗旨，各自按照各自的传播方法在宣扬自己的教义，教徒们遵循教义来规范各自的行为。只有世尊佛陀教导的法，是来自他亲身实践的真理。世尊佛陀的弟子们，按照佛教经典的教导，通过实践佛法，努力地在各方面完善自己的素质，直至成为智慧得到圆满发展的人。

班迪达大长老从小信奉佛教，少年时出家并学习教理，后来在特别的因缘之下，在马哈希西亚多济的仰光禅修中心，继续学习教理并实践禅修。通过有效密集禅修之后，班迪达尊者的内观智慧达到了让自己感到了满意的程度，具备了相当的控制自心的能力，心态也发生了根本转变。作为僧人，班迪达尊者不再是因为要继承传统衣钵而仅仅在形式表面上披着僧袍，糊里糊涂地、敷衍了事地履行出家人的义务。而是在各种善缘和合之下，终生都依照世尊的本怀，孜孜不倦地教导马哈希禅法。

YOGI在尚未开发增长内观智慧的时候，如果具有有益正知（sātthaka-sampajañña）和适宜正知（sappāya-sampajañña）的智慧，无论是为自己还是为了别人的利益，在言行方面遇到问题的时候，都能够作出正确的判断，这是非常重要的智慧。那些从禅修营一开始就在按照教导的禅修方法习禅的YOGI们，他们的心态已经发生诸多变化，自己会知道，五根五力应该已经非常显著地增强了。在五力显著地增强之后，有益正知和适宜正知的智慧也显著地提升了，并已经基本上到达圆满的程度。自己知道了要避免从事无益且不适宜的事，知道要选择并承担有益和适宜的工作，知进知退，进退自如。那些恭恭敬敬地习禅的人，在五力增强之后，将能够成就圆满的有益正知和适宜正知的智慧。

过去几天，班迪达大长老开示总结了增强五力的九个因素，具足这九个因素，五力的统治力量将不可思议地强大起来。这其中随着信力、精进力、念力、定力的增强，它们进一步地促使内观智慧越来越敏捷锐利、促使内观智慧越来越稳固宽广、促使内观智慧越来越清晰明了、促使内观智慧持续不断地提升。在五力强大的同时，信力、精进力、念力、定力对内观智慧的提升起着各自不同的促进作用，使内观智慧圆满成就，即：

内观智慧敏捷锐利，一心专注，契入目标如刀锋；

内观智慧稳固宽广，觉知持续不断，多方面地了知目标的本质；

内观智慧清晰明了，一心澄澈，了知目标清清楚楚，不生犹疑；

内观智慧持续提升，虽然每天都是观照腹部上下起伏，坐着、接触，等等类似的目标，但是，内观智慧在持续地提升。

圆满的内观智慧都是习禅人自己能够体证到的。除了慧力，五力之中其他四种力量都促进了内观智慧的圆满成就。今天，班迪达大长老将教理与禅修实践结合起来，为大家详细讲解分析这些圆满成就内观智慧的助力。

习禅人当初的信力、精进力、念力、定力、慧力等五力是薄弱的，它们分别是五种心所，即：信（Saddhā）、精进（vīriya）、念（sati）、定（samādhi）、慧（paññā），经过极其密集精进地习禅之后，五力都已经均衡地增强。巴利语indriya的意思是，统治能力，控制能力。在五力增强之后，意味着这五种心所都已经强大到具足了统治心的力量，心具足了自控力，具有控制力的五力，巴利语中分别被称为：

Saddhindriya——具足控制力的信心（Saddhā+indriya=Saddhindriya）,

Vīriyindriya——具足控制力的精进（vīriya+indriya=Vīriyindriya）,

Satindriya——具足控制力的正念（sati+indriya=Satindriya）,

Samādhindriya——具足控制力的定力（samādhi+indriya=Samādhindriya），

paññindriya——具足控制力的智慧（paññā+indriya=paññindriya）。

为什么说五力都已经具足了控制力呢？因为每一种心所的力量都已经圆满地发展了。“内观智慧”被称为具足控制力的智慧。

内观智慧敏捷锐利，是基于哪方面的助力呢？

内观智慧稳固宽广，是基于哪方面的助力呢？

内观智慧清晰明了，是基于哪方面的助力呢？

内观智慧持续提升，是基于哪方面的助力呢？

今天，班迪达大长老将要开示关于内观智慧的四方面的助力。

具足控制力的智慧（paññindriya），被称为内观智慧。当具足控制力的定力越来越敏捷锐利的时候，观照的心越是能够“嗖”地一下子，毫无偏差地、轻易地、顺利地投入到互为因缘而在当下生起的名法与色法等目标之中，例如，腹部上下起伏出现的时候，观照的心“嗖”地就投入到了腹部的上下起伏之中；同样地，身心内其他目标出现的时候，觉知的心毫不费力地就进入目标，对目标的了知毫无障碍，非常迅速。内观智慧的敏捷锐利的特性，这是来自哪方面的助力呢？这种助力来自具足控制力的定力（Samādhindriya）。强大的定力使内观智慧敏捷锐利。

在生灭随观智阶段，只有那些能够恭恭敬敬地、细致认真地习禅的YOGI，才能够在目标发生的时候，心一次又一次地、毫无漏失地、毫无偏差地、迅速敏捷地、准确无误地专注在目标上，这是因为定力强而有力了。但是那些不恭不敬、马马虎虎的、敷衍了事的习禅人，很难证悟到生灭随观智。

具足控制力的正念（Satindriya）促进内观智慧稳固宽广。正念时刻保持而不丢失，并紧紧密密地投入到腹部上下起伏等为主的目标上，一次又一次地、毫无间断地贴住目标，具念的心不再滑落，正念足够强大的时候，对目标的了知是稳固的。假如念力薄弱，智慧就不稳固。当念力够强，前一念与后一念彼此都连续不断的时候，正念非常稳固，会产生不可思议的力量，巴利语khara的意思是坚固的。换句话说，正念稳固了，促进内观智慧稳固宽广，每一次观照腹部上下起伏，虽然目标是相似的，但是，目标会呈现出各种不同的特相，以及其他如坐着、接触等等目标，接触点是热的，或胀的，紧的等等，每一次的目标会呈现各种不同的特相，这种了知是稳固宽广的。行禅也是如此，正念观照的心专注在脚上，连续地觉知提起脚的动作，连续地觉知推脚的动作，连续地觉知放下脚的动作，了知到当下连续生起的目标前后彼此不同的特相，这是稳固宽广（kharabhāva）的内观智慧。

经典有相关的射箭的比喻，箭头无论多尖利，射击到靶子上的时候，箭头都可能会钝掉，靶子很硬的话，箭头当下就会变弯，扎不进靶子，随即掉落下来。而具足控制力的正念却并非如此，强大的正念对准目标并投入到目标之上的时候，就一下子能够击中目标，百发百中，绝对不会滑落，而是能够立即投入到目标之中。正念紧密稳固地贴住目标，心便能够自始至终地了知到目标的不同的特相。那些能够恭恭敬敬地习禅的YOGI，小参报告的时候会说，他们已经能够紧密地观照目标，并能够了知到目标呈现的多方面各种不同的特相。显然，具足正念的YOGI内观智慧稳固宽广了。

在生灭随观智阶段，习禅人能够持续不断地观照觉知当下生起的目标，这种稳固的持续性非常重要。无论是令人悦意的目标，还是令人不悦意的目标，无论是善的还是不善的，习禅人已经不会去分别，观照觉知的心紧紧密密地跟住当下不断发生的目标。具足控制力的正念，可以觉知到一些微妙舒适的觉受。乐受会反反复复地生起，逐渐地，品尝着微妙的法味的习禅人会想到，这些觉受实在令人满意，于是，在不知不觉之中，自己就已经喜欢上并很执着这些觉受了，这是微细的障碍。习禅人要特别注意，在这个阶段一定要避免发生这种贪爱和执着。一旦自己开始执着这些微细的喜乐觉受，内观智慧将受到阻碍，要么不再进步，要么就是进步非常慢。因为，心有染着，就变得不再清净。心不清净，智慧会变得迟钝，锐利会大幅削弱。

储水罐里面的水静静地放置好，本来浑浊的水，所含有的泥沙渐渐地会沉入底部，上面的水变得非常清澈。如果去把罐子里面的水搅和起来，就会沉渣泛起，再次浑浊。不去搅和，沉渣不会泛起，搅和之后，才会泛起。就像YOGI们现在一样，观照目标已经非常顺心如意，可以一心专注于目标，正念毫无漏失。内观智慧敏锐而稳固。

这时候，YOGI自己会赞叹自己，哎呀，我跟过去可大不一样了，现在观照目标太轻松自如了。因此，YOGI会骄傲起来，不知不觉地开始享受着法喜法乐，心动荡起伏，不再平静，心有多动荡，退步就有多大，因为在动荡的心中烦恼的沉渣泛起了。为了避免心的动荡不安，为了避免烦恼沉渣泛起，就要在智慧敏锐的时候，顺势而为，趁热打铁，一如既往地、持续不断地提起正念观照觉知当下任何好的、或不好的目标；具念而有信的心，要矢志不移地、一丝不苟地投入到觉知当下的目标之中。

在具足控制力的信心（Saddhindriya），因为已经去除了心的不净，促进了内观智慧清晰明了。习禅人由于开发增长了内观智慧，粗重的烦恼不再生起，但是，还是会有不易察觉的微细的烦恼黏着。假如习禅人享受着微妙的法喜法乐，迷迷糊糊地深陷其中，内观智慧即会停滞下来，微细的烦恼污染了清净心，微细的烦恼亦是不善之法。经典开示说，烦恼无论是多么粗糙、严重，或者多么微细、不严重，都一样会给自己带来苦。就如同屎粪，一大坨也好，一点点也好，都一样是发臭的，即使烦恼就那么少少一点，也将是禅修进步的障碍，少少的烦恼亦是不善法，与粗重的烦恼一样会带来苦。烦恼给自己带来过多少苦？自己要反观一下。现在修习四念处内观智慧禅修，目的是要使心获得清净的，问题是，一路走来，自己并非一直那么清净，各种干扰障碍都可能存在。然而，习禅人不应该丧失信心。具足控制力的信心具足了清明澄澈的力量，使习禅人摆脱迷蒙和犹豫，从而， 促进内观智慧清晰明了。

无论内观智慧如何清晰明了，如果在禅修过程中，YOGI不能够按照作息时间正常地坐禅，老是想要间歇下来，停一停，休息休息，即使在观照主要目标的时候，也不能连续不断地保持正念，行禅的时候也没有按照正确的方法练习观照，禅修的工作老是间断不连续，忽而观照一下，忽而休息一下，这就是精进力不持续的表现。精进力衰弱时，内观智慧不会进一步增长。精进力衰弱了，懒惰就有机会来了，烦恼在人懒惰的时候就会生起。比如，跟敌人面对面的时候，如果自己心生畏惧，想要挣扎逃跑的话，敌人就会趁机进攻。所以，要敢于面对敌人，首先必须预先知道战胜敌人的方法，要预先掌握好战术方法。假如原来曾经就战胜过敌人，那在与敌人针锋相对的时候非但不会因恐惧而缩首缩尾，还能够勇敢坚韧地与之抗衡，想方设法地牵制住敌人，想方设法地战胜敌人，这种时候，决不要倒行撤退。假如倒退的话，敌人就会趁机倒追过来，紧追不放，自己将会十分被动。习禅人的精进力也一样，不应该使之削弱。

在生灭随观智阶段，YOGI能够轻松自如地观照觉知当下快速生灭的目标，一切看来都那么顺心如意，观照目标舒适惬意，YOGI感到非常满意幸福，往往这时候就会停滞于半路中间，不想再前进。无论具足控制力的信心（Saddhindriya）怎样促进内观智慧清晰明了，在禅修的过程之中，如果没有一气呵成，半路想要休息，或撤退，观照目标时的精进力变得衰弱，YOGI就缺失了勇猛的精进力。为了避免精进力衰弱，YOGI要加倍地付出精进力，要不断地激发勇猛的精进力，当习禅人已经能够持续不断地激发精进力时，就是具足控制力的精进（Vīriyindriya），精进力以其勇猛的势头促进了内观智慧持续提升。

具足控制力的定力（Samādhindriya） 促进内观智慧敏捷锐利；

具足控制力的正念（Satindriya）促进内观智慧稳固宽广；

具足控制力的信心（Saddhindriya）促进内观智慧清晰明了；

具足控制力的精进（Vīriyindriya）促进内观智慧持续提升。

在信力、精进力、念力、定力、慧力等具足控制力的五力之中，YOGI一定要明白，具足控制力的慧，被称为内观智慧，内观智慧是有赖于其余四种力量的促进而圆满成就的。它们包括了：

具足控制力的信心、具足控制力的精进、具足控制力的正念、具足控制力的定力。

根据经典的开示，以及缅甸佛教文化传统，前辈的长老大德们总结的偈子有：

定力圆满具足，内观智慧敏捷锐利。

念力圆满具足，内观智慧稳固宽广。

信力圆满具足，内观智慧清晰明了。

精进力圆满具足，内观智慧持续提升。

以上总结的偈子，并非是长老大德们自己凭空思考出来的，而是根据世尊佛陀教导的经典中具体相关的开示和切身的禅修实践概括总结出来的。YOGI们通过持续不断地修习四念处内观智慧禅修，增强了五力，具足了掌控自心以及生命方向的能力，内观智慧不断提升，最终，内观智慧必将早日圆满成就。

具足控制力的智慧，被称为内观智慧，YOGI们要继续精进地习禅，进一步地增强五力。班迪达大长老愿大家最终都成为：

内观智慧敏捷锐利的人；

内观智慧稳固宽广的人；

内观智慧清晰明了的人；

内观智慧逐阶增强的人。

 

2016年01月28日班迪达大长老的开示（结营式）

在班迪达森林禅修中心，聚集了来自世界各地参加密集禅修营的亲属们，大家彼此存在着三重亲属关系，即：是来自亚洲的亲属，是来自地球的亲属，是来自轮回的亲属。依据世尊佛陀的本怀，同时，遵照恩人导师马哈希西亚多济的教诫，班迪达大长老值此殊胜的因缘，教导大家禅修，向亲属们赠予了法的好礼，大长老及僧众们都感到非常欢喜。

看到亲属们最终都心满意足地接受了法的礼物，这令大长老更加感到欣慰。像现在这样遇到了殊胜的法缘，作为大家的亲属，班迪达大长老及僧众们有责任帮助大家掌握修习四念处内观智慧禅修的方法，这是一项利益超级殊胜的大事业。从去年最后一个月，到今年头一个月，营员们进行了足足60天的密集禅修，今天是胜利成功的结营纪念日。今天的结营仪式，大长老和僧众们不是要跟大家告别，而是要欢欢喜喜地把胜利的因素告诉大家，这是一个值得纪念的日子。大部分的营员要回去了，作为正式的法眷属，依据世尊的教导，班迪达大长老有些事需要简短地嘱咐大家。

在世尊佛陀的经典中，有一句习禅人尽人皆知的开示，即：

修习内观禅修的人，即会对佛法生起信心。

这是世尊佛陀的开示。当然，习禅人要修习内观禅修，首先，自己要以持戒为基础，并要能够按照正确的方法练习如实观照当下的目标，即如长老大德们所言：

目标生起，当下观照，提起正念，时刻警觉。

激发精进力，瞄准目标，紧紧密密地观照觉知身心内当下生起的目标，这就是在不断地累积清净心。当清净心的力量累积到足够强的时候，将能够如实知见到名法与色法互相有区别的特相，了知到名法与色法是互相有区别的两种法，习禅人生起了名色分别智。智慧从此开始将逐级增长，接下来，了知名法与色法互为因缘而发生，生起缘摄受智。继续深入精进地习禅，将如实知见到互为因缘而发生的名法与色法是在当下生起后立即又消失的现象，名法与色法是不断地在生灭的，不断地在生灭的名法与色法是苦的，生灭的名法与色法其中没有我，名法与色法仅仅是因缘的和合与离散的现象，这是YOGI自己体证到的千真万确的真理。

习禅人洞察到了法的本质，即：无常、苦、无我，如实了知法的本质就是内观禅修。修习内观禅修的习禅人，在内观智慧开发增长的时候，信心也在增长，像大家现在这样，自己通过实践禅修，见证了正法，生起了内观智慧，那就根本不需要任何人过来苦口婆心地劝说自己，要相信佛法，因为，自己从三学的训练中，已经自然而然地生起了信心。

习禅人通过修习内观禅修，开发增长了内观智慧，证实了佛法是真实不虚的真理，因此，对世尊佛陀的教导生起了坚定不移的信心，这种信心才是可靠的。只有通过开发增长内观智慧而生起的信仰，才算是正确的信仰，这就是正信。对法（真理）的信心是自己一生的好朋友。如果仅仅是沿袭家族传统的信仰，从小跟随父母而理所当然地相信佛法，这种对佛法的了知仅仅在一知半解的程度，等于是闭着眼睛就相信了，实际上，要让这样的人对法生起真正的信心是很难的。因为，他们的信并非来自亲眼所见，并非亲身体证，这种信仰无论何时都无法与正信相提并论。依赖这种不可靠的信仰，就如同两眼一抹黑地走在隐藏着诸多危险的人生旅途一样。

像现在这种关键的时候，通过精进禅修，习禅人如实知见到究竟法的本质，内观智慧逐阶递升，对佛法生起稳固不变的信心。生起稳固不变的信心，使自己一生都能够坚持走在笔直的人生正道上。

经过了密集的内观智慧禅修之后，习禅人对佛法的意义有了更加深入的理解。所谓佛法，是具足了承载、提升的力量的法。佛法具足了承载、提升众生生命的力量。或者说，佛法的法力使众生避免生命的堕落，并同时提升众生的生命品质。实践佛法，使众生超越各个方面的障碍，护卫、保护众生远离危险。佛法对一切众生来说，都具有这样的实际的意义和利益。因此，佛法不是待在经典里面的纸上谈兵的佛法，也不是所谓的西亚多等长老们仅仅靠着一张口把人绕到云里雾里的佛法，佛法是给众生带来现实利益的。只要按照正确的方法，在实实在在地实践了佛法之后，佛法将会渐渐地融入到自己身心血液之中，让自己身心都充满了法的力量。佛法是赋予众生以真实的智慧之法，是需要众生切身地去实践的真理。如果不具有在实践佛法之后所觉悟的智慧，自己就不能够拯救自己的生命，也无法提升自己生命的品质；如果没有实践佛法，生命的层次不会逐步地提升；所以，想要提升生命品质的人，特别是，不想要自己的生命趋向堕落的人，就要坚持不懈地追寻能够提升自己生命的正确方法——世尊佛陀所觉悟之法；在寻找到了佛法之后，通过切身地实践佛法，生命必将获得提升。通过实践佛法，获得了佛法所赋予的智慧和力量，将避免堕落恶趣，避免沦落成为卑劣的生命、苦难的生命，并将能够持续不断地提升自己，真正地保佑自己平安无恙，最终，将能够缩短目前烦恼的生命轮回。

佛法能够提升哪些人呢？佛法将提升那些找到了正确的禅修方法，并充分地实践了四念处内观智慧禅修的人。

现在从全世界各地来到禅修中心的人，正在修习四念处内观智慧禅修，正在实践佛法。现在YOGI们已经足足地密集禅修两个月了，今天，为期60天的国际禅修营胜利地结营了，这实在令人欢喜赞叹。

像现在这样，按照正确的方法实践内观禅修，将获得实践佛法的功德。如果一个人从来都没有实践过四念处内观智慧禅修，那就是没有真正地了知到佛法的功德利益，因此，对佛法也不会生起坚定的信心。如果对佛法没有生起坚定的信心，对觉悟并宣讲佛法的世尊佛陀也不会有信心，对于按照正确方法，恭恭敬敬习禅的人，能够获得心清净这个事实，他们也难以相信。假如遇到一些能够把石头人说活的、善于演讲的人，就会被这些人所说服而跟着去相信了外道信仰。这种人被称为盲信之人（mudhā pasanna，盲信），在这种信仰之中，没有智慧。用通俗的话说，就是愚昧无知地胡乱相信。假如一个人愚昧无知地胡乱相信了外道，就很难纠正他的观念，也很难把他拉到正道上来。

换句话说，愚昧无知地胡乱相信某种信仰是徒劳无功的，徒劳无功的意思是，没有任何实质意义。所谓实质意义，对于人来说，就是自己的善业，包括了曾经造作的身业、语业、意业。对于世尊佛陀的正信的弟子，首先就要远离应该远离的恶法，要修习戒学，持戒的利益是众生实践佛法所获得的最基本的利益。接下来，要进一步地修习慈心，要具有悲心，要能够随喜他人获得幸福利益——要有随喜心，还要懂得众生都是随业流转的——要有舍心，这就是人类应该有的基本的心态；所谓的要培育端正的人类心态，就是具足了慈、悲、喜、舍的心态。

更加深入地实践佛法，就是像现在这样，修习四念处内观智慧禅修，观照目标时定力很好、很专注的时候，清净心将会持续不断地生起，就如同是前后一致地排列好的一排清净心的队列。习禅过程中，YOGI从名色分别智开始，开发增长内观智慧，当内观智慧圆满成熟的时候，YOGI将体证到，被称为轮回（pavatta）的名法与色法，原本持续不断地在生灭的现象，在顷刻之间，兀然跃入被称为寂止（apavatta）的、生灭现象戛然断裂之境。这种境界解脱了世间的觉受，是出世间法的寂静幸福，是完全与世间的觉受绝缘的寂静幸福。到达这种境界的习禅人，就是指我们已经耳熟能详的这句话所言的：

在拥有了人类的智慧的基础上，具有了超凡的智慧的人。

刚才所言，就是实践佛法所赋予的人生的实质意义，所谓实践佛法，包括了三学的训练：

戒学的训练；定学的训练；慧学的训练。

为了赋予自己人生的实质意义，必须要实践佛法，实践三学的训练，这样的人，将会成为名副其实的人，成为懂得培育端正的人类心态的人，并在具有人类的智慧基础上，成为具有超凡的智慧的人。

在智慧到达这种成熟度之后，习禅人对于没有实质意义的事物，不会再生起任何兴趣，不会再误入歧途、相信外道。假如禅修之后，习禅人依然没有开发增长相当的内观智慧，那他这一生都不会对正法生起信心。mudhā pasanna的意思是，盲信、愚昧无知的信仰、颠倒是非的信仰、对没有任何意义的事物的信仰。如此于外道徘徊，无论何时，这样的人都无法从品质低劣的人生命运中提升起来。

精进地修习四念处内观智慧禅修，能够使众生从品质低劣的生命状态之中解脱出来。目前来禅修的YOGI已经开启了高尚的人生正道，为了使这高尚的人生正道不被关闭，大家都有责任继续走下去，直至到达终点，大家都要明白这个道理。为了使已经开启的人生正道不再被关闭，在即将要回家的时候，班迪达大长老再次敦促大家，一定要坚持正道，走到终点。

最后，作为大家的一位贤善的亲属，在这个重要的临别时刻，班迪达大长老借着这次禅修营圆满胜利结营的殊胜因缘，对大家进行一次特别的嘱咐叮咛：

为了能够战胜自己，

为了能够控制自己的心，

为了不至于毁灭自己的小世界，

大家就要像现在这样，精进努力地修习四念处内观智慧禅修，直至具足控制自心的能力，直至具有足够的能力统治好自己的小世界，从而，为周围的世界带来和平因素。

译者注：

班迪达大长老在缅甸班迪达森林禅修中心举办的第十七届国际禅修营的所有开示，中文翻译至此全部完成。

Sādhu! Sādhu! Sādhu!

  1. 可查看马哈希尊者在《缘起法讲记》里的说明。 ↑
  2. 可查看《阿毗达摩》，马哈希尊者的《摩罗迦子经讲记》，马哈希尊者的《内观手册》。 ↑
  3. 是经藏的六种内风之一，巴利文是kucchisayā vātā，注释书的解释是antānaṃ bahivātā（肠的外面的风）。六种内风出现在如《中部140·界分别经》等多部经典中。 ↑
  4. 又译作正知。 ↑
  5. 这是指寻禅支，随后会讲到。 ↑
  6. 增强五根的第八个因素的巴利文是tattha ca abhibhuyya nekkhammena（以离欲克服苦痛）。 ↑

慈心无限–《慈经》的开示

香光庄严七十七期/93年3月20日

喜戒禅师

释自咏 译

培育正直、善顺、温和、生活简单、善护诸根等特质，

同时祈愿所有的众生快乐安详，没有痛苦，

如母护子，发展无限的慈心，将能获得自他无量的利益 。

《慈经》

善于行善并希望内心安详的人应当培养这些特质：

他必须有能力、正直，而且是完全地正直，善顺、温和，以及谦虚。

能够知足并且容易被护持，生活少务、简单。善护诸根，谨慎、不轻率，亦不贪恋眷属。

他应当不轻犯任何极微小的过失，避免也许受到智者的谴责。接着，他应当在心中培养如下的心念：

愿所有的众生快乐安全，愿他们的内心是满足的。

不论哪一类的众生，软弱或强壮；长、胖短、或中等；短、小或巨大。也不论是可见或不可见，在我们周围或离我们遥远，已出生或即将出生的众生，愿所有众生，无一例外地，和喜充满。

让人彼此间没有相互欺骗，且不管身在何处，任何一个人都不轻视他人，即使生气或怨恨，也不想使他人受任何苦。

如同母亲不顾自身生命地护念她唯一的孩子，愿人们也能对众生散发这样无量的慈心。

让一个人无量慈的心念充满世界的上方、下方，及横遍十方，没有任何的障碍，没有任何的仇恨及敌意。

只要一个人是醒觉的，无论站着、行走、坐着或躺下，他应当保持正念，这就是所谓的「此生中最高的境界」。

一位放弃执着于感官欲望的人，不落入邪见，正直且具足观智，他必定将不再进入母胎受生。

来自佛陀的教示

《慈经》是有关于对宇宙众生无限爱心的开示，经名在巴利文中称为《慈经》，因为它是以「慈心应作」这个字为经题，所以又经常被称为《慈心应作经》。这部经广为人知，在很多仪式中，出家众都会诵念这部经。

这部经的内容是记载佛陀对比丘们的教导。佛世时，有群比丘来到佛陀住的地方，请求佛陀教导并授予他们禅修的方法（这里并没有记载佛陀教授比丘那一种禅修方法），比丘们学习、研究佛陀所教授的禅修方法后，便在雨季安居之前，前往森林，持续禅修的练习。

〔禅修比丘的困扰〕

比丘们选择的那座森林里，住着一群精灵，他们大多数是树神。当比丘们住到森林里时，树神们就必须带着一家大小离开原本居住的树，搬下来住在地上，这让树神们觉得自己很悲惨，因此希望比丘们只要住几天就能赶快离开。然而过了好几天，比丘们仍然没有任何准备离开的迹象。树神们在地上过得很痛苦，便决定现出令人恐惧的可怕幻象，来恐吓比丘。为了能顺利赶走比丘，不仅现出可怕的幻象，树神还放出难闻的气味，令比丘们更加受不了。

受到这些幻象与声音压迫的比丘们，无法好好禅修，最后，当他们再也无法忍受时，便回到佛陀的住处，请求佛陀送他们到其他地方禅修。

佛陀透过神通眼观察，在地球上却找不到一个比之前所住的更合适的地方，于是佛陀便对比丘们说：「比丘们，除了那里，没有更适合的处所了。你们必须回到原来的地方。」比丘们听了后便说：「回到原来的地方！这样仍然会受到树神的压迫，而无法禅修。佛陀，为什么您还要把我们送回同样的地方呢？」 佛陀回答：「之前你们到那里，是没有带着武器的，现在我将给予你们武器。你们带着武器回到同样的地方，继续练习禅修，那里是唯一的处所。」

〔无惧的武器〕

佛陀给予他们的武器，就是无限爱心的修习法──慈心(Metta)。于是佛陀便为比丘们讲了这部经，比丘们在学习了慈心观的方法后，便返回森林，安心并顺利地禅修了。

 

培育美好的特质

这部经并没有像一般经典以「如是我闻」开始，因为它是被记载在《小部经》中一部非常简短的经。事实上它很简短，你可以在三分钟内甚至更短的时间内诵完，但它的内容却是丰富且多样的。

经文的一开始，佛陀讲述比丘应有的特质 ──修习慈心观前必须具备的特质。但这并不表示比丘在修习慈心观前，一定得具备这些，也不表示还没有完全具备的比丘便不能修习慈心观。这些美好且理想的特质，虽然比丘们可能无法完全地具足，但还是必须尽量尝试培育及养具。

善于行善并希望内心安详的人应当培养这些特质。

「善于行善」意为善知如何对事物做出合宜的回应；「内心安详」是指寂静安详的涅槃境界。希望到达涅槃的人，应当照着以下所教导的去做。

〔个性的培养〕

他必须有能力、正直，而且是完全地正直，善顺、温和，以及谦虚。

◎有能力

比丘必须有能力为解脱生死的轮回而奋斗，他必须有不断精进于禅修的准备。

◎完全地正直

在巴利语词中「ujū 」这个字是直的意思。一位比丘必须正直，完全地，没有任何迂回的正直。也就是必须坦诚，不仅是一般所认为的坦诚，而且是完完全全地坦诚。

◎善顺

「 suvaco」在巴利语词中是容易沟通的意思。容易沟通表示一个人愿意接受劝告及他人的批评。当被批评时，他不会生气；被告诫时，也不会因此而瞋怒。同样的字出现在另一部经──《祝福经》(The Blessing Sutta)。在这里「 suvaco」被解释为服从。《慈经》中 ，所谓的「善顺」是指一个人必须有接受他人劝告而不生气的心理准备。因此，比丘必须具足接受别人的劝告与批评而不发怒的特质。

◎温和

比丘必须温和──在行为、语言及意念上保持温和。有时，你可能会看到一些不温和的行者，但温和对比丘来说却是一个好的特质。比丘们修习慈、悲、喜、舍，所以应该保持温和 ──做事时温和，行走、讲话时温和，意念也时时保持温和。

◎谦虚

比丘必须谦虚而不自满，也不应自傲。人们，尤其是尚未证得阿罗汉的人，总是容易自傲。他们会对自己的出生、学历、知识、办事能力，及成就等感到自傲。这种慢心即使到了第三果──阿那含果，还是会生起，虽然并不是太严重。比丘应该试着减少并去除这种自满的心，而保持谦虚。当一个人自傲时，别人不容易亲近他，他也无法很善巧地指导他人，因此无法成为好的领导者或好老师。比丘必须谦虚，当他修行愈前进时，他将变得愈加谦虚。

佛世时，佛陀最优秀的弟子是舍利弗尊者，他虽然是佛陀的大弟子，也是次于佛陀的大尊者，但是他非常谦虚。有一次，他的下裙穿得不是很整齐 ，衣角垂了下来，一位在当天刚剃度的七岁沙弥，指着下垂的衣角，并告诉尊者它没被穿好。舍利弗看了一下他的衣服，便将下裙调整好，然后对着七岁的沙弥合掌说：「老师，现在可以了吗？」舍利弗是如此地谦虚，这也是很多比丘喜欢他的原因。比丘应该像舍利弗尊者一样地谦虚。

〔生活行为〕

能够知足并且容易被护持、生活少务、简单。善护诸根，谨慎、不轻率，亦不贪恋眷属。

◎知足

知足是指对于所拥有的一切感到满足，因为接受在家人的护持，比丘不应该这个也要、那个也要，应该要知足，对所拥有的一切感到满足。假若比丘需要很多东西时，就会向在家人要求：「我要这些衣服，我要一个新钵。」这将给在家人带来困扰。知足是很好的特质，出家与在家的行者都应该培养。当能够知足时，你就会拥有快乐。佛陀说：「知足是最好的财产，知足是最大的财富。」

知足的人是富有的，因为他们不再需要任何东西。经上说「知足」就像用皮革包裹住你的脚，当踩在地面上，虽然无法将皮革铺满整片大地，却可以包裹你的足下，只要脚被皮革裹住，也就如同整片大地被皮革铺满了。对所拥有的感到知足时，你也就拥有了一切，因为你将不再需要任何东西。知足是比丘必须具备的良好特质

◎容易被护持

「容易被护持」是不对自己的所得做太多反应。当有人带东西来，不应该说：「我不要这件，我要那件。」这种人就是难以护持。「知足」与「易被护持」，是比丘必须具备的特质。比丘必须对已拥有及他人所给予的感到知足。当具足了这二种特质，将能真正地住于喜悦之中。

◎少务

比丘不应该太忙，不应该周旋于过多事务之中；也不应忙碌于世间的事，在那些无益于精神提升的事中团团转。比丘必须少事少务，如果必须要做些什么，也必须是修习佛陀的教法及研究法义，其他的责任及事务，都应是次要而不是非做不可的。比丘的生活必须少务。

◎生活简单

简单的生活型态就是保持生活的轻简。比丘应只拥有少数物品而不是太多，因为比丘过着出家的生活，虽然可能是住在寺院之中，也要能很容易地安排自己，随时都可以到想去的地方，而没有太多的背负。

比丘应过着简单的生活，只需要八件必需品，当有了这八件物品，就足够让他们过生活。佛世时，这八件必需品是被允许拥有的，若有其他特殊情况，比丘也能拥有十或十二件，那就是数量不多的钵、袈裟、杖、凉鞋。比丘所拥有的就仅仅是这些东西，他们过着极为简单的生活。

当比丘拥有的不多，就能自由地游行各处，不管想往那里去，都不必担心背负太多东西。在今日，如果比丘还可以过着简单的生活，这不是非常美好吗？现代的比丘都拥有太多东西，就像我，如果要迁移到其他地方，可能必须要租一台卡车或类似卡车大小的交通工具才能载得完。

经典上说，比丘必须像只飞鸟，鸟儿的翅膀就是它唯一的所有，它们只带着翅膀远行，比丘就必须像鸟儿一般。我们是学习中的比丘，应该学着过简单或轻便的生活，能轻便地到任何地方去，不需太多的财物。

有一则关于少欲及多欲比丘的故事。在锡兰的Anuradhapura古城，有一位名望很高，为众人所知的比丘。一天，有一位比丘朋友来探望他，他这位朋友喜欢拥有许多东西。这位远来的客比丘认为常住比丘这么有名，在该天早上，一定会有很多人到寺院，供养食物及东西，于是期待着能收到许多好东西，可是那天早上却没有人来。常住比丘便告诉来访的朋友要一起出外托钵，外出托钵回来后，客比丘心想：早上没有人来，中午就一定会有人带食物来。但到了中午，还是没有人来。就这样地，常住比丘是一直过着很简单，并没有太多积蓄的生活。

有一天，二人一起外出托钵，客比丘告诉常住比丘，离城不远处，有个非常好的地方，客比丘建议可以一起到那儿去。常住比丘便说：「好哇，那我们就一起去吧！」客比丘回答说：「请等一等，我还有一些东西留在寺院，我的杖、我的钵、我的袈裟，我的所有，我必须要回去拿。」常住比丘听了后说：「怎么你会有这么多的东西？」客比丘觉得有点不好意思，马上换了个口气，跟常住比丘说：「其实我不需要再去其他地方，任何地方对我来说都是好地方，任何地方都是适合的，在Anuradhapura城里，还有一座塔，那里供奉佛陀的舍利子，我留在这，可以好好地用功，所以我不需要再去其他地方了。」就这样，客比丘留下了不解的常住比丘，独自地往回走。这就是两种不同生活态度的比丘。

◎守护根门

守护根门 ──守护眼、耳等六根，这也是一项好特质。守护眼根是指比丘必须照顾自己的眼根而不染上恶法，不管什么时候，看到所缘时，必须训练自己不染上恶法，这就是比丘不东看西看的原因，不应该看这看那的，像好动的猴子一般，目光应该尽量朝下。在言语或其他根门的守护上也是一样，比丘必须能控制自己。因此，你看不到与一群人玩笑嬉戏的比丘。

曾经有一次，我听类似学习会话的录音带，卡带中的演说者建议听众，当对着他人说话时，必须看着这个人的面孔。同时，他也鼓励握手。听到这里时，我心中就想：「噢！那不适合我。」当比丘讲话时，不要望着对方，必须目光朝下。比丘也从不与人握手，尤其是妇女。比丘应该守护六根，他必须守护眼睛，守护他的耳朵、鼻子，总之，六根都必须守护。

◎谨慎、不轻率

谨慎是聪明、有智慧的真实展现。除此之外，比丘也应该不轻率，不在行为、言语，以及意念上轻率。比丘不应莽莽撞撞，也不应该自负。

◎不贪恋眷属

比丘不应对在家人有所执着，这样的特质是值得被鼓励及赞叹的。比丘不应该说：「这是我的护持者，他就像我的兄弟，而她就像我的姐妹。」佛陀说：「出家人必须如月亮一般，每天都是新的。」每天的月亮不正都是新的样貌吗？今天的月亮是一个形状，明天的月亮又是另一个形状，所以每天的月亮都是新的。相同的，比丘每一次与护持者的接触也要是新的，不要记下他们的名字与地址，也不应该染着攀缘。现代人也许不会同意这一点，但是经典上曾指出比丘不应该分享在家人的快乐与悲伤。在巴利文里有一句「Sahasoka，Sahanandi」，意思是快乐与悲伤的感受在一起。比丘是远离在家的快乐与悲伤的人，他过着出家的生活，所以不应受在家人起起伏伏的心情所影响，应该远离，不应执着攀缘。

〔不犯错〕

他应当不轻犯任何极微小的过失，避免也许受到智者的谴责。

比丘不应该轻犯极小的错误，以免被他人及智者所谴责。如果所做的这一件事将带来责难，就应该避免。这是比丘为了修习慈心观所必须培养的特质。

讲到这里，比丘应该具备的特质共有几个呢？他必须有能力、正直、完全正直、善顺、温和及谦虚，知足、易被护持、俗务少、生活简单、守护诸根，谨慎、不轻率、不贪恋眷属、不犯极小的过失，以免受到智者谴责，共是十五项特质。比丘必须培养这十五项特质，在家的行者也能做某些程度的学习与培养。

慈心的修习

〔培育慈悲的心念〕

接着，他应当在心中培养如下的心念：

愿所有的众生快乐安全，愿他们的内心是满足的。

经文接下来的部分，佛陀教导如何修习慈心观。比丘必须培育这样的心念：「愿所有的众生快乐安全，愿他们的内心是满足的。」 他必须将这慈悲的心念散播给所有的人。

〔慈心的所缘〕

不论那一类的众生，软弱或强壮；长、胖短、或中等；短、小或巨大。也不论是可见或不可见，在我们周围或离我们遥远，已出生或即将出生的众生，愿所有众生，无一例外地，和喜充满。

我们说「愿一切众生，和喜充满。」这也是慈心观的修习。但更具体地，我们也可以特别祝福某一类的众生。在这部经中，佛陀教导比丘各种不同方式的慈心观。

◎弱小与强壮

首先，愿所有弱小的众生安好、快乐与安详；也愿所有强壮的众生安好、快乐与安详。这是互为一组的两类众生。

◎长的、矮短、中等

然后是长的、中的、短的众生。长的如蛇等其他类似的众生，愿他们安好、快乐与安详。还有其他长度中等或较短的众生，也愿他们安好、快乐与安详。这是互为一组的三类众生。接下来是体型大的，如大象和鲸等，及中型、小型的众生，愿他们安好、快乐与安详。体态壮硕 (巨大或肥胖)、中等、瘦小的众生，也愿他们安好、快乐与安详。

◎可见不可见

然后，是我们曾经见过与不曾见过的众生，愿他们安好、快乐与安详。在我们周围及离我们遥远的众生，也愿他们安好、快乐与安详。已出生与即将出生的众生，愿他们内心喜悦，愿他们快乐，没有分别。

根据这部经，可以用另一种方式来修习慈心观。我们并未修习在此经中所教的另一种方式。它主要分为四对及三组，四对是指愿所有一切软弱与强壮的，可见与不可见的，在我们邻近与离我们遥远的，已经出生与即将出生的众生，愿他们安好、快乐与安详。

然后是三组(三类众生互为一组)。愿所有一切长的、中的、短的众生安好、快乐与安详。愿所有一切肥厚或胖的，中型的，及瘦或小的众生，愿这些众生，安好、快乐与安详，或愿他们身喜悦及心喜悦。我们可以依据这部经的教导，如此修习。

在很多方面都可以练习慈心，我们练习的是《清净道论》所教导的方法，将所缘一点一点地扩展，直到含括一切的众生。另外，还有五百二十八种练习慈心观的方法，可以用不同的方式来修习慈心观。在这部经中，佛陀教导我们以四对三组的方法来练习。

〔没有伤害他人的心〕

让人彼此间没有相互欺骗，且不管身在何处，任何一个人都不轻视他人，即使生气或怨恨，也不想使他人受任何苦。

这也是慈心的一种表达「即使生气或怨恨，也不想使他人受任何苦。」希望无人存有伤害他人的心。

〔如母护子〕

如同母亲不顾自身生命地护念她唯一的孩子，愿人们也能对众生散发这样无量的慈心。

这是一段很美的文。母亲将不顾一切地保护她唯一的孩子，即使她自己的生命面临危险。一个人必须散发慈悲与无量的心给一切众生，因此，修习慈心观时，必须视所有的众生如同你唯一的孩子，即使面对生命中的种种危难，他都能安安稳稳地受到你的保护。

〔超越时空的限制〕

让一个人无量慈的心念充满世界的上方、下方，及横遍十方，没有任何的障碍，没有任何的仇恨及敌意。

接着，我们散发慈悲的心念遍满整个的世界。「上方、下方及十方」是指上至天人的世界，下至地狱，心念不断地扩展，遍及十方。「没有任何障碍，没有任何敌意。」我们修习慈心观到最后一个阶段，必须遍及所有的众生，没有任何地分别，扩展直至全宇宙，任何的地方。这就是为什么慈心是无法衡量及没有限制的，因为它的对象 ──众生，是没有分别与限制。

〔正念而住〕

只要一个人是醒觉，无论站着、行走、坐着或躺下，他应当保持正念，这就是所谓的「此生中最高的境界」。

这里是教导我们，在什么时间修习慈心观。「正念」是带有慈心的正念，这里主要说的是慈心。所以当一个人在醒觉的状态，不管是站立、走路、坐着或躺下，都必须保持慈心。慈心必须不间断地练习，驾驶中、坐巴士、搭飞机、工作时，不论你正在做些什么，都可以加以练习。佛陀说：「无论一个人站着、走路、坐着或者躺下，只要他是醒觉的，就必须保持正念，慈心的正念。」

当生活充满慈心，你将生活在生命中一种崇高的境界，即是过着圣者的生活，你也就是住在圣者的安住处。

慈心的殊胜

一位放弃执着于感官欲望的人，不落入邪见，正直且具足观智，他必定将不再进入母胎受生。

〔不再受生〕

慈心观可以带领我们进入初禅，二禅，三禅及四禅，只有第五禅无法达到。

禅那是修观禅的基础，禅修者可以修习观禅达到解脱。「不落入邪见」指经由修习达到初果圣人的阶段，已断除邪见。藉由修习慈心基础的禅观，禅修者可以达到一次断除欲望，便永远断除欲望的圣者的第一、第二及第三阶位(初果，二果，三果)。肯定的，这样的修行者将不再回到这欲乐所成的世界，不再入母胎受生。

我们也可以说 ，这样的人就是阿罗汉。当一个人修习以慈心为基础的禅观而成为阿罗汉，他将不再到任何一界去受生。

〔禅那的基础〕

慈心观本身可以为你带来快乐，它能引导你进入禅那。当你透过慈心观的修习 (禅观的基础)进入慈心或禅那，你可以达到不同阶段的证悟 ──初、二、三、四果圣人的阶位。佛陀希望我们不只藉修习慈心观来达到禅那，也应该修习禅观，以修习慈心观所达到的禅那作为基础，而成为圣人。

佛陀相当赞叹慈心。有一回佛陀说：「比丘，不管世间的任何功德，都不如散发慈心的十六分之一。慈心的散发远远地超越任何光芒。」所谓「 不管任何世间的功德，都不如散发慈心的十六分之一。」是指慈心带来禅那。

〔不受非人伤害〕

在另外一部经中，佛陀说：「比丘，就犹如那些有许多妇女而有很少男人的部落，他们很容易被强盗及土匪所掳夺伤害一样，如果比丘无法保持住在慈心，也没有努力在心中散发慈心，他将容易被非人所毁坏。」如果你会害怕非人，就要修习慈心观。

〔随佛教导者〕

另一部经中，佛陀又说：「比丘们，如果一位比丘只是修习一弹指间短暂的慈心，他便足以被称为比丘。他不会缺乏禅那，他是遵随佛陀的教诲、告诫而行。他也不浪费信众的供养。别人对这样的比丘，还能多说些什么吗？」比丘被在家人护持，接受在家人食物的供养，受用食物，又必须要没有亏欠他人，这是很重要的。如果以散乱的心受食，这样的行为即是对在家人有所亏欠，将因此而必须偿还所接受的一切，例如出生在在家人的家里，作他的仆人等。

比丘应该怎么做，才不会亏欠他人的供养呢？他必须完成这一件事或二件事。当受用食物时，他必须具有反省心，比丘必须反省：「我吃这些食物不是为了美貌，也不是为了强壮身体，更不是为了自傲。取用这些食物是为了跟随法的学习，使我有足够的体力禅修。」 这就是比丘用斋时，不鼓励讲话的原因。

如果用斋前忘了先反省，那比丘就应该对供养与护持的人作慈心观。如果对施者作慈心观，散播慈心，这被称为「没有浪费信众的供养」，因此佛陀是非常赞叹慈心观的。

慈心观的功德

修习慈心观有十一种功德。第一及第二个功德是「你将舒服或容易入眠，能够舒服入睡，也舒服地起身。」仅仅是这样的好处，对我们而言就已经足够了。很多人不好入眠，如果难以入睡时，就应该修习慈心观，以慈心观伴随你入眠。当躺下来准备睡觉时，与其忧虑或想其他的事情，不如修习慈心观 ──愿所有的众生安好、快乐及安详；愿所有的众生安好、快乐及安详 ──睡前说这些话，你将会睡得很好，也将很有精神地醒来，不会有不愉快及可怕的梦。修习慈心观有很多利益，观禅的修习也是如此。（1）

在佛教国家，我们有诵念这部经的习俗。有时会发生这种情形：很多人并没有想很多，以为这部经只是用来诵念而已，只要诵念，就已经足够。但这部经并不只是拿来念诵而已，而是当你诵念时，同时也是在修习慈心观了。而且，并不是诵一次就足够，是需要不断培育的。《慈经》不是拿来诵的，是要练习，要培养的，这也就是我告诉你们必须修习慈心观的原因。我要求你们读这些经文十次，或依你们的意愿增加，透过这样的方式，来长养和成就慈心的修习，不要只是念过一次。每一个仪式都要诵念这部经，这并没有什么不好，只是不够。我们不应该只是如此，我们必须很认真地修习以长养慈爱心。

（编者按︰本文摘译自喜戒禅师（ Sayadaw U Silananda）一九八四年在美国的开示《无限慈心》（Universal Love）部分内容。其中《慈经》经文原位于中译稿第七段之后，因考量阅读完整性，故调整至文章开头。内文标题为编者所加。）

【注释】

（1）慈心观的十一功德：能愉悦地睡着并起床；不做恶梦；一切众生乐于亲近；诸神护念；远离一切的火灾、毒害及刀兵的伤害；容易专注；外貌清新；临终时不昏乱；因修习慈心观而往生梵天。

喜戒禅师简介

◎一九二七年生于缅甸。

◎一九四三年剃度出家，一九四七年受具足戒，一九五四年接受马哈希禅修系统的训练；同年并担任佛教第六次结集的编辑委员。

◎一九七九年跟随马哈希禅师至美国传法，之后经马哈希禅师指定留在美国指导禅修，推广禅法。

◎目前担任美国加州半月湾的美国南传佛教组织（Theravada Buddhist Society of America）住持，及缅甸的国际南传佛教传教大学（The International Theravada Buddhist Missionary University）校长。[注：喜戒禅师于2005年圆寂]

◎著有《四念处》（The Four Foundations of Mindfulness）《业的法则》（An Introduction to the Law of Kamma） 等多部英文及缅文著作。

广州大佛寺夏季5日禅修营报名

广州大佛寺方丈上耀下智大和尚邀请福州圣泉书院禅修导师智严法师莅临指导。欢迎期盼已久的禅修愛好者积极踊跃报名参加，利用暑假前来修学体验，放松身心修福启慧，并将此禅修功德回向：国泰民安，世界和平，佛日增辉，法轮常转，众生安乐，速证菩提。

【禅修安排】

1、禅修时间：7月7日至7月11日（共5天），地点：暂定为大佛寺普觉楼4楼禅茶室

2、报到时间：7月6日傍晚前，地点：广州市大佛寺客堂

3、人数限制：40名（不再接受参与过五一禅修营的学员再次报名）

4、禅修费用：欢迎自觉，随喜布施

5、注：报名前请仔细阅读禅修相关信息

【禅修规约】

1、请自带洗漱用品、水杯、纸笔等用品，请穿不发出声响的平底鞋，着宽松柔软的衣服；

2、禅修期间全程止语，报道后手机就交由法工进行统一保管，禅修结束后领取；（手机关机时请务必关闭所有闹钟）建议自带手表或闹钟；

3、如实完整填写报名资料，资料不实者将取消报名资格；

4、全程参与，无特殊情况者不得提前离开。

 

【禅修指南】

1、在这里，每个禅修者需要尊重诚实地、勤奋精进地、坚韧耐心地于晨起至临睡持续不断地保持正念去练习禅修；

2、禅修者应保持止语（小参、分享除外），社交是不被鼓励和支持的；

3、禅修者必须要认真遵守禅修规范；

4、禅修者须把阅读和书写减至最低程度；

5、禅修者不得进行与密集禅修无关的活动（如：收听广播和磁带、接待访客、烹煮食物等）。

【报名事项】

1、住宿提示：

因本寺住宿条件有限，本次禅修活动主办方只可提供20名学员住宿（主要为方便专程远道而来之禅道修行者），其余学员请各人自行安排。

2、报名条件：

a、住宿须持身份证原件方可办理；

b、申请报名者应身心健康，没有传染疾病，没有精神疾病；

c、无触犯国家法律法规，恭敬三宝，尊重此次禅修班安排；

d、对佛教基本义理和内观禅修有所了解；

e、老年人报名，年龄需在80岁以下（需要具备完全自理能力，儿女有过禅修经历并可以全程陪伴）；

3、报名方式：

备注“姓名+性别+年龄+是否参加过禅修+地区”扫描申请入群，后填写提交报名表至工作邮箱，并等待面试及录取通知。

消息摘录自：http://url.cn/54fonzz

马哈希大师新传

马哈希大师新传 下载

陈永威　撰

2018年3月

生平与学习背景

马哈希大师于1904年7月29日，出生在缅甸北部实皆省瑞波镇[1]（Shwe Bo）的谢昆村（Seik Khun）。其双亲均务农，父名堪道（U Kan Taw），母名欧珂（Daw Ok）。六岁时，便跟随彬马那寺（Pyinmana）住持阿迪萨尊者（U Adicca）学习佛法，并于十二岁时在那里成为沙弥，法名「梭巴纳」（U Sobhana），意为美好或庄严。

满20岁的时候，他受具足戒成为比丘，由于学习认真和天资聪睿，他在经教上进步很快，在受具随后的三年中，分别通过初、中、高阶的官方巴利文考试。及后再到曼德勒访寻博通经教的大师们，继续深化学习。在25岁左右，他受邀到缅甸南部的毛淡棉（Mawlamyine）唐渊伽寺（Taungwainggale Taik Kyaung）教导佛法，期间，他并没有停止对经论的研究，尤其是《大念处经》（Mahāsatipaṭṭhāna Sutta）的相关典籍。由于对此经的探究，引领了当时的他从理论走向实践，于是在28岁的时候，他和一位志同道合的比丘，只带着三衣一鉢等八资具，便离开了毛淡棉，寻访能够实践念处禅修的方法。

最后在直通镇[2]（Thaton），他找到教界尊崇的禅修大师──明贡尊者（Mula Mingun Jetavan Sayadaw U Nārada，1869-1954年），明贡大师的师公是替隆大师（Theelon Sayadaw，1786-1861年），是敏东王时期（1853-1878年）在实皆山被公认为证悟很深的高僧，通达经论且具足神通[3]。替隆大师的禅法后来传给众多弟子，其中阿雷多亚大师（Alehtawya Sayadaw）就是明贡大师的师父。[4]

从1932年3月至7月，在短短四个月的密集禅修期间，马哈希大师近乎不眠不休、全程止语、怀着热忱精进地觉察每一个身心活动，使其「内观智」迅速开展并成熟。后来，由于唐渊伽寺的年迈住持病危，于是他必须返回该寺，在长老辞世两年后，正式接任住持职务，负责寺内的管理和教学。

缅甸高僧──马哈希大师及弟子們的昔日照片

马哈希大师德相

成为禅师及逐渐闻名

1938年，由于大师希望将禅修的利益带返家乡，于是他回到谢昆村，并住在村子里的「马哈希寺」（Ingyindaw Taik Mahāsi Kyaung），这也是大师被称呼为「马哈希」的由来[5]。在那里，大师开始教导亲友内观禅法，由于村内最先修习的三位居士，在一周之内获得很深入的内观智，透视到名色法的生灭乃至崩坏，获得前所未有的法喜与宁静，而且改变了生活上的许多恶习（嚼槟榔及抽烟等）。于是村内的人们逐渐闻风而至，加入了密集禅修的行列。如此，他在那儿教了七个月的内观禅，后来因事被请回唐渊伽寺，但是大师对于回乡教导内观禅法（四念处）的心愿从未忘失。

在返回唐渊伽寺教学期间，大师参加了1941年缅甸政府第一次举办的、内容十分困难的「法阿闍黎」（Dhammācāriya）会考，由于深谙经论和巴利语，他只是第一次参加便通过九个科目的考试，并获颁发「最胜光法阿闍黎」（Sāsanadhaja Sirīpavara Dhammācāriya）的头衔。不久，日军入侵缅甸，战争全面爆发，由于邻近区域危险，马哈希大师便返回谢昆村的「马哈希寺」，并在那儿履行其教导禅法的初衷，确立他后来弘扬禅法的成就。

战乱期间，空袭不断在瑞波邻近的城镇发生，然而大师则在信徒们的祈请下，于1945年以七个月的时间，完成了毕生的大作，两册共858页的缅文《内观禅修手册》（Manual of Insight），这是当时一部教行兼备的大作，被不少高僧赞赏，此时大师才四十一岁。差不多七十年之后，这部巨着的英译本，终于在2016年5月，被美国智慧出版社（Wisdom Publications）发行。早期这部书的第五章被摘要出来，就是我们熟知的《实用内观练习》，至今仍是学习具体实修内观的必读文章。

此后不久（约在1947年），马哈希大师教授内观禅法的事，被广泛地在实皆省等地传开，并引来当时缅甸政界元老、著名的虔诚佛教居士和推广者──邬对爵士（U Thwin）的注意，这位犹如佛经中所描述的富裕大长者，恰巧正在缅甸全国遍寻一位德学、教证俱备的大师，来担任他在仰光所筹划的、同时弘扬「教理」（pariyatti）和「实修」（paṭipatti）的「佛陀教法中心」导师。此前，他已经探访过不少当时的大德，但都没有满意。后来经过一位资深的八戒尼介绍，邬对爵士亲自听了马哈希大师的开示，最终确信他找到了一位德学兼备的高僧，可以指导禅修。

马哈希禅修中心成立的缘起及故事

现在仰光的「马哈希佛陀教法中心」（Mahāsi Thathana Yeikthā），是今日缅甸全国乃至海外所有「马哈希禅修中心」的总部，也是邬对爵士亲自捐出地皮、亲任主席，在1947年所成立的「佛教摄益协会」（Buddha Sāsana Nuggaha Organisation）所在。如前所述，这个中心重视佛教所讲的「教理」和「实修」，在「教理」方面，中心所礼请的是缅甸史上第一位取得「持三藏大师」（Tipiṭakadhara）学位（1953年），能够把整套南传巴利文三藏全部背诵下来的「持三藏明昆大师」（Tipiṭakadhara Mingun Sayadaw U Vicittasārābhivaṃsa，1911-1993年）。指导「实修」的方面，便由马哈希大师负责。这两位教界巨人，后来便成为南传佛教「第六次佛典结集」的两位最主要人物。

Yeiktha

马哈希禅修中心总部（仰光）

其实，在邬对爵士礼请马哈希大师驻锡中心指导禅修之前，当时与他携手合作的总理吴努（U Nu）所想礼请的禅修导师，并非当时还年轻的马哈希大师，而是国内一位年资更长，被广泛认为是阿罗汉的著名大师──孙伦长老（Sunlun Sayadaw，1878-1952年，又称宣隆大师）。[6]

据了解，吴努曾觐见孙伦大师，请其驻锡仰光的「佛陀教法中心」，不过大师向他表示自己不谙经论[7]，并告诉他欲将佛法传弘海外，便需要寻找一位博通经论而又有修证的大师。在缅甸，孙伦大师是以其禅定与神通闻名的，这番话彷彿在预示着未来「教法中心」是另有其主。结果，吴努便透过邬对爵士，找到了马哈希大师，并在1949年11月，恭请大师到中心指导密集禅修，同年12月教导了第一批25名禅修者。

在大师莅临指导禅修不久，吴努逐渐对内观禅法产生了信心，首先他是听闻那批参加者身心都产生了大变化，性格转变，甚至证得了经论中所描述的圣人果位。抱着实验的态度，于是他找来一位行为恶劣，杀盗淫妄俱作的恶人到那儿禅修，结果那人禅修结束后，彻底改变了这些坏性情。

再来，他把自己个性叛逆的女儿送去禅修，出来的时候，女儿竟变得温柔和孝顺父母，从前那些无礼行为都消失了。在这些眼前的实证之下，吴努和家人更深信和努力禅修，并以其影响力，在全国各地推动马哈希禅法的发展。光在1981年，仅缅甸国内的马哈希禅修中心便有293间，截至2016年终，已增至683间，而缅甸国内外曾参加马哈希中心禅修的人数则达4.8百万人。[8]

实用的马哈希禅法

马哈希禅法，之所以广泛受到欢迎，是因为它容易入手、成效快速和显著。一般禅修方法的教导，很多时候比较偏重于坐禅，在日常生活或其他身心活动，容易会放任内心到处攀缘，所以纵然学人坐禅时有不错的体验，很多时候都无法延伸至其他日常活动中。由于功夫无法延续，致使解脱难以发生。马哈希禅法，能够具体地教导学员观察行住坐卧的各类身心现象，在不间断的密集修持环境中，当下正念不绝，只要学员热忱、精进地按照指导修习，便不难获得经论所载的定慧体验。

相关的行住坐卧修法，都是紧贴《大念处经》的教导，以及《相应部．蕴相应》、《六处相应》等有关观照五蕴、六根门等内容。在大师弘扬内观的期间，曾有部分人质疑大师所教导，说以「腹部」起伏为观照对象的修法，为他所独创，来源不明。事实上，这观法是以「风大」为对象，其来源是《中部．界分别经》有关观察腹部风大的段落[9]，而这种方法，在马哈希大师之前，他的导师明贡大师已在教导，而同期的雷迪大师（Ledi Sayadaw，1846-1923年）著名弟子莫因长老（Mohnyin Sayadaw，1872-1964年）也有类似的教导[10]。事实上，观腹部起伏的教法，多年来一直获教内众多通达经论的大师们（包括多位持三藏大师）所认同。

佛陀法只有一味──解脱味，而所解脱的，是指「贪瞋痴」烦恼的缠缚，因而涅槃的定义是「贪瞋痴的熄灭」。许多修习过马哈希禅法的人们，在密集修持后，坏性格转变了、对世间人事的忧苦断了、慈爱增长了，这都是「贪瞋痴熄灭」（苦灭）的亲身证明。

对上座部教法的巨大贡献

第六次佛典结集

为了让巴利三藏（Pāḷi tipiṭaka，经律论）更好地流传、重新仔细校订三藏、出版善本，以及整理审核以往结集所没有进行的对「注释」（aṭṭhakathā）、「复注」（ṭīkā）和「藏外文献」（anya）的结集；缅甸政府决定举办一场空前的「第六次佛典结集」（Chaṭṭha Saṅgāyanā），旨在将2500年前的佛陀教法更完整地保存下来。这项历时两年（1954-56年），获得泰国、柬埔寨、斯里兰卡等主要南传佛教国家支持，超过2500名僧侣出席参与的活动，在仰光盛大地展开。

这次结集，是仿照两千多年前，古代佛教僧团第一次结集佛典的模式进行，马哈希大师担任当时佛陀大弟子迦叶尊者「提问者」（pucchaka）的角色，而持三藏明昆大师，则担任阿难尊者「诵答者」（vissajjaka）的角色。全部都是以巴利文对答进行，马哈希大师还需要参与审定、最终校正等工作，且在三藏的结集后，另外再进行了「注释」和「复注」的结集。这需要就一些极为艰难的典籍间的不同观点、外道论议等，妥善地做好梳理和说明，这些工作大师都得担任诵读、审定、修订等角色，若不精通典籍的人，是无法进行和完成的。全部典籍加起来，超过四万多页，这可谓是一次佛教史上的大成就。

https://upload.wikimedia.org/wikipedia/commons/1/11/Chattha_Sang%C4%81yana.jpg

第六次佛典结集

《大念处经巴缅对译》及《清净道论大疏钞巴缅对译》

马哈希大师著作等身，从开示辑录成的讲记以及亲自撰写的著作超过七十多部。除了先前提及的大作《内观禅修手册》，其中重要的，还包括1949年写成的《大念处经巴缅对译》。由于教导内观禅法的根据在于《大念处经》，早期的弟子们于是请求大师为这部重要的经典，作一个巴利文对应缅文的「对译」（Nissaya），使具体的内观修法得以说明。书中除了把难以处理的巴利文准确译成缅文外，还就一些如观照行走时「标记」的问题，增补、阐述了古代注释书的说法。让当时不能阅读巴利文的禅修者，能够窥探经文的意义。

另一部可以说是影响整个缅甸佛教界的作品，是大师对公元五世纪觉音尊者所编著的《清净道论》（Visuddhimagga）所作的缅译。在南传佛教，这部书是被视为百科全书般的巨作，但是过去的缅文译本并不完善，马哈希大师为了让缅甸佛教徒能够阅读学习此书，花了六年（1961-67年）的时间，在「教法禅修中心」将《清净道论》及法护尊者所作的《清净道论大疏钞》（Visuddhimagga Mahāṭīkā）等书，全部讲解及对译。这些典籍内容的深入和复杂性，相信没有人会质疑，大师能够将这些书籍准确地翻译，厘清各类哲学和修行观念，并得到教界大德的嘉许，说明他本人的佛学造诣，是何其渊博及高超。[11]

海外弘法的成就

在1952至1981年期间，纵然忙碌于审理典籍、寺内教导禅法、写作等事务，大师仍然孜孜不倦地应邀到海外弘法，尤其值得提及的，是他对西方禅修的影响。在上世纪七十年代，不少年轻的欧美人士，闻风而至仰光马哈希禅修中心，在获得了法的喜悦和体证之后，便礼请大师前往美国及其他欧洲国家弘法。其中美国麻省的「内观禅修学会」（Insight Meditation Society）影响最深远，可说是美国弘扬禅修的先驱和重镇。今日著名的西方禅修导师──杰克‧康菲尔德（Jack Kornfield）、约瑟夫‧戈尔斯坦（Joseph Goldstein）及莎朗‧萨兹伯格（Sharon Salzberg）等人，全部均受教于马哈希大师及其弟子的座下。

除了西方国家，日本、印尼、马来西亚、斯里兰卡、尼泊尔、印度、泰国、越南等地，在马哈希大师到该地弘法后，均纷纷成立禅修中心。

大师的甚深德行和修证

在上世纪五十年代，这种交通、信息均远远落后于今的年代，马哈希大师仍能够在短短三十年内，迅速传播内观禅法的种子，这除了因为他的博学外，主要归功于他的德行和修证。邬对爵士十分赞叹大师的行仪，说他的举止十分庄严、寂静、威仪具足，在任何时候和姿态均是如此，因此他深信已找到了一位教导禅法的高僧了。

美国的杰克‧康菲尔德，在回忆他对马哈希大师的印象时写道：「在大师访美期间，我们绝少见到他笑或批判，反而他总是散发出泰然寂静的氛围。事情和对话会在他周边发生，但他总是处于寂静不动之中。他，就好像虚空一样──无形的、没有人在那里，这是『空』的证悟。」[12]

对于大师凝然自若的神态，仰光班迪达禅修中心住持柏林禅师（Beelin sayadaw）曾回忆说：某次马哈希大师在其寮房会客，在大家对话中突然灯管从天花板整支掉下来，然而大师只是说了一句「灯掉下来了」，丝毫没有被惊吓到。马哈希禅修中心已故的财务长丁汉（U Thein Han）也曾忆述类似的情景，某次在马哈希禅修中心的一个邻近村落发生了大火，大师在目睹这些场面时，并没有任何恐慌或躁动，显得平静非常。

大师的大弟子戒喜禅师述说其戒德时，提到一次到海外弘法期间，临时需要中途转机停留台湾，入住旅馆一晚。前来迎接大师的人，催促大师快一点走路，然而大师只维持着从容不迫的步伐，烙守着比丘不能跑的规则。及后大家均入住旅馆休息，然而大师只管彻夜坐在椅子上，不曾躺在床上睡过，相信这是为着守护戒律上，有不能与异性同住一栋楼房的规定。大师对戒律的严谨若此。

大师也是少数南传佛教中，茹素的高僧，在《减损经讲记》中他说明了其理由，是因为供给比丘的肉食，不能排除是为他所杀。在那个时代，缅甸节庆中存在着为供僧而屠宰的事实。大师甚至连鸡蛋、鸭卵也是不食用的，因为可能孵出生命之故。

大师的德行和证量是深不可测的，这些列举只是寥寥数例。读者可以从网络搜寻大师的影片和照片，将不难发现其任何时候，犹如上述一样，均是举止庄严，心地寂然不动一般。[13]

教界内大师们的赞赏和认可

因为尊崇大师的戒定慧德行，缅甸政府在1957年向大师颁发「最上大智者」（Agga Mahā Pandita）的头衔[14]，这并非一个经考试可以取得的荣誉，只有教界公认戒行、学识、教学、资历等方面极为卓越，影响巨大深远的高僧才能获得。

时至今日，无论是教内的多位持三藏大师，如已故的明昆尊者、善吉祥尊者（Sayādaw U Sumingalalankara）或者今日的尤大师（Yaw Sayādaw U Sirindābhivaṃsa），还是比马哈希大师年资更长的教界长老，巴利文专家──南迪亚大师（Ashin Nāndiya Thera）、瓦塞塔毘旺萨长老（Vaseṭṭhābhivaṃsa Thera）等，都曾公开赞赏马哈希大师的才学和禅法。

笔者在拜访被教内赞誉，修证甚高的持三藏尤大师时，他表示若教人禅修，都是推荐马哈希大师的内观练习。

出众的弟子们

一位成功的导师，必然是桃李满门，英才辈出的。马哈希大师的大弟子们，继承着他的衣鉢，许多都是弘化一方的大师，其中多位都是佛学精湛的「阿毗旺萨」（abhivaṃsa），这是缅甸国内非常难考取的佛学学位[15]。马哈希传承中，最著名的五位出家大弟子，包括雪吴敏尊者（Shwe Oo Min Sayadaw，1913-2002）、班迪达尊者（Sayādaw U Paṇḍitābhivaṃsa，1921-2016）、沙达马然希尊者（Saddhammaraṃsi Sayadaw U Kuṇḍalābhivaṃsa，1921-2011）、戒喜尊者（Sayadaw U Sīlānandābhivaṃsa，1927-2005）及恰宓尊者（Chamyay Sayadaw U Jānakābhivaṃsa，1928- ）。而俗家闻名的除了上述几位外国导师外，还有慕宁达居士（Anagarika Munindra，1915-2003）和其女弟子蒂帕妈（Dipa Ma，1911-1989）。

tumblr_inline_nde3qnJoAR1r6ljo3

犹如亲兄弟般的班迪达尊者（左）与雪吴敏尊者（右）

这些弟子们，有的被大众誉为阿罗汉，其中雪吴敏尊者便是。他于1951-1961年间在马哈希禅修中心禅修及指导学员，并被马哈希大师委任为「教诫阿闍黎」（Ovādacariya），即最主要的导师之一。其后他于1961创立雪吴敏禅修中心（Shwe Oo Min Dhamma Sukha Yeiktha），并担任住持。犹如马哈希大师一样，尊者在任何时候，均展现出无间断的正念、平静的举止和庄严的威仪。尊者以其长期闭关修行著名，到八十多岁，他还是每年固定闭关独自禅修。

一位马来西亚的居士向笔者忆述说：「在雪吴敏尊者圆寂前七天，我去到医院的病房中礼敬他，那时候虽然大师的双肾基本已失去功能，但是盘腿坐在病床上的他，只是寂然不动，丝毫没有半点苦状。在大师的跟前，我只是感到无比的平静，妄念怎样也起不来。」另一位指导马哈希禅法的出家导师亦对笔者忆述过：「见到尊者的时候，感觉是：怎么会有人具有这般高的证量。」与其他大弟子不一样的是，尊者不多说法，亦没有主持禅修营，因此基本没有著作传世。

另一位大弟子，沙达马然希长老的德行也是广被赞扬，亲近过的人们都表示他的和蔼、温柔、谦卑无人能及，几十年来，弟子们从没见过他有半点不悦或脾气，而长老总是精进地禅修。沙达马然希长老后来在1979年，创立了沙达马然希禅修中心（Saddhammaraṃsi Mahāsi Yeikthā），教导众多海内外弟子马哈希内观禅法，著作甚丰，很多都已翻成英文。

笔者并没有机会亲身接触上述两位大师，然而却有幸多次参加班迪达长老住持的禅修营。大长老在马哈希大师圆寂后，担任其中心的「教诫阿闍黎」八年，是马哈希禅法传弘的重要人物。八十年代，到美国多次弘法，主持禅修营。其后于1990年创立班迪达禅修中心（Paṇḍitārāma Sāsana Yeikthā），至今海内外有十多个分中心。在长老的身旁，总能感觉到他沉稳的仪态，在他讲经开示的时候，纵使很多时候长达两小时甚至三小时，但是他总是如磐石一般，安坐椅子上动也不动地开示着，全无小动作，不换姿势亦毫无躁动，声调始终如一地平稳，唯一能看到的动作，只有翻一翻手上几张笔记卡而已。他的定力和证量，在举止中完全散发出来。[16]

缅甸国母昂山素姬（Aung San Suu Kyi）是班迪达长老的著名在家弟子，在她被软禁期间，内观禅修成了她的精神依靠。她还有另一位禅修导师，也是马哈希传承的另一位弘法大将──恰宓长老，长老以其甚严的身教、流利的英语，在海内外亦成立了超过十间道场，其中还包括南非这个偏远之地。到了九十岁高龄，长老仍是不疲厌地到中国各地弘法，将马哈希内观禅法积极地传入华语地区，传承不绝。

 

Mahasi%20Sayadaw%20at%20IMS%201979%20-%20courtesy%20of%20IMS

马哈希大师（中）、戒喜尊者（左二）、恰宓尊者（右二），1979年摄于美国

除了出家的弟子，证量可以如此高深之外，马哈希传承的许多在家居士，一样有着过人的成就。其中著名的女成就者──蒂帕妈（1911-1989），她于上世纪五十年代末，在仰光马哈希中心密集禅修，几天内将当时丧夫丧子的悲痛彻底消除，很多人相信她是一位具备甚深证悟，兼通达禅定和神通的在家圣者。一位美国尊者说她有时候会入定七日七夜，另外许多美国的弟子们，均表示在接触到她之后，总会被她的无比慈爱溶化着，内心的烦恼随之一扫而空，喜悦充满。

碍于篇幅所限，这里仅能列举几位大弟子们的德行和证境。

15697963_1826095937655268_1682714751420312013_n

昂山素姬于住所供养班迪达禅修中心的资深导师们

大师的圆寂

马哈希大师的终身，全部时间和生命，都奉献在学习、实践和传弘佛法上，从来没有任何疏忽或放纵身口意的事，他所度化的人数以万计，为南传佛教的教理和实修的传扬，树立了空前的伟业。海内外，无不视之为近代南传佛教的大师之一。然而，就算再盛开和亮丽的花朵，亦总有飘落之时。1982年8月13日晚上，大师在与侍者谈话当中，发生急性脑中风而昏倒[17]，并在翌日8月14日病逝，享年78岁，戒腊59，其遗骨在荼毘后，供奉在仰光马哈希禅修中心总部的陵墓中。大师的肉身已灭，然而他的教法并未随之而散，依然保存在修学内观禅法的弟子们心中，他的德行亦会继续流芳百世，垂裕后昆。

Mahasi Sayadaw passed away pic

马哈希大师圆寂照片

让我们一同随喜马哈希大师一生为佛法和众生所作的一切奉献和善业。

善哉！善哉！善哉！

延伸阅读

1）戒喜尊者编著，温宗堃、何孟玲中译，《马哈希尊者传》，2012年3月MBSC佛陀原始正法中心出版。

2）达玛聂久着，温宗堃、何孟玲中译，《一生的旅程：班迪达西亚多传记》，2010年5月MBSC佛陀原始正法中心出版。

3）艾美．史密特着，周和君、江翰雯中译，《佛陀的女儿：蒂帕嬷》，2013年橡树林出版

4） Translated in English by Aggācāra (2013), Theelon Sayadaw, written by U Htay Hlaing, retrieved from:

http://aggacara.blogspot.com/p/theelon-sayadaw1786-ad-1861-ad-great.html

附：行住坐卧中的马哈希大师

1395308_586196848165332_5573277236585897765_n Mahasi４ 10371491_586196858165331_3186921791763450159_n 1964908_773916189304933_741147713_n 10367571_586196351498715_7295047688207463167_n 10458493_586196384832045_4645735090396531946_n 10458431_586196761498674_819024713534328632_n 10440711_586196644832019_888593133504588177_n

Photo Procession

13239371_598697246967991_1827079524015587901_n Mahasi３ 10274216_586196374832046_8361564733673907979_n

Mahasinib

注释

  1. 有的译作「雪布」，这里改为依循国际用语「瑞波镇」。 ↑
  2. 有的译作「打端」，这里改为依循国际用语「直通镇」。 ↑
  3. 在U Htay Hlaing所作的《Theelon Sayadaw》一文中，提及敏东王曾找来一位博学的高僧天噶赞大师（Thingaja Sayadaw），尝试考验替隆大师的佛学知识及修证。在天噶赞大师到了替隆大师的寺院后，替隆大师不用查看任何书籍，边在编割木条用作牙刷，很从容地便回答了各个难题。天噶赞大师欲离开寺院回程前，替隆大师问其说：「你是怎样来到这里的？」天噶赞大师回答说：「坐小船。」大师说：「那么，你先坐船回去吧。」就在船差不多抵岸的时候，天噶赞大师见到一个人站在岸上，并发现那人竟是替隆大师，于是内心对大师的证量深深地敬信。同一文中，记载了明贡大师认为替隆大师是三果「不还者」（non-returner）的说法，并且显示替隆大师预知自身的死亡。 ↑
  4. 明法比丘旧译的《马哈希大师略传》，在此处误写明贡大师为替隆大师的弟子，实际应是其徒孙。从年岁上的推算，亦可以确定他们不可能是师徒关系。 ↑
  5. 马哈（Maha）是「大」，希（si）是「鼓」，这所寺院是因有大鼓而被如此称呼；Kyaung读音ㄑㄧㄠ，寺院之意。 ↑
  6. Gustaaf Houtman (1999), p.206, Mental Culture in Burmese Crisis Politics: Aung San Suu Kyi and the National League for Democracy, Tokyo University of Foreign Studies, Institute for the Study of Languages and Cultures of Asia and Africa. Retreived:

    http://www.burmalibrary.org/docs19/Houtman-1999-Mental_Culture_in_Burmese_Crisis_Politics.pdf

    此外，笔者亦从仰光孙伦禅法的导师处，了解过相关的故事缘起。中译《宣隆大师传》有提及1948年9月吴努拜访孙伦大师的问答，内文虽然没有提及邀请大师之事，推算应发生在那期间前后。 ↑

  7. 大师出家前是一名不识字的农夫，42岁才出家，因此并没有深入研究过经论。 ↑
  8. Mahāsī Sāsana Yeikthā (2017), The Buddha Sāsana Nuggaha Organization. Retrieved from http://www.mahasi.org.mm/ ↑
  9. 在《中部‧界分别经》（Dhātuvibhaṅgasuttaṃ）中，佛陀提到如实观照风界的六种特相，其中包括「腹内的风」（koṭṭhāsayā vātā）及「腹内肠外风」（kucchisayā vātā），这是观修腹部的经证，其它经典，如《中部》的《象足迹譬喻大经》及《教诫罗侯罗大经》也有同样的经文。原文如下：
    比丘！什么是风界？风界会有自身内的，会有外部的。比丘！什么是自身内的风界？凡自身内、各自的，是风、与风有关的、执取的，即：上行风、下行风、腹部中的风、腹腔中的风、随行于四肢中的风、呼吸等，或凡任何其它自身内、各自的，是风、与风有关的、执取的，比丘！这被称为自身内的风界。又，凡自身内的风界、外部的风界，都只是风界，它应该以正确之慧被这样如实看作：『这不是我的，我不是这个，这不是我的真我。』以正确之慧这样如实看它后，他在风界上厌，他使心在风界上离染。
    （取自庄春江居士之中译版：http://agama.buddhason.org/MN/MN140.htm） ↑
  10. 雷迪大师是缅甸被誉为阿罗汉的高僧，精通经论及有甚深修证。他的弟子莫因尊者，是论典的专家。杰克‧康菲尔德着，新雨编译群 译《当代南传佛教大师‧第十一章‧莫因西亚多──内观训练》中记载：「因观呼吸而观察身体现象的分解，就像观察手的移动，行者必须检查身体中间部分的身体现象，不必像练习呼吸时注意鼻孔空气的进出，而祇注意身体的中间部分，如此将察觉到身体这部位的起伏移动───吸气时升起而呼气时伏下。对呼气与吸气的物理现象均能注意观察，将了解无常是我们可以体会的。」取自http://www.buddhason.org/book/export/html/154 ↑
  11. 据笔者了解：从前缅甸人学习佛典，一般都碍于不谙巴利文而难以进行，因此古时研究佛典都是僧人的专业。只是到了第六次结集之后，马哈希大师开始对译这几部重要的书籍，其他高僧们亦在差不多时期，开展了译经的工作，才使得巴利三藏，相继在几十年内大部分被译成缅文，不然缅甸大多数人至今还不能研读佛法经论。 ↑
  12. Jack Kornfield (2010), Enlightenments, Inquiring Mind. Retrieved from http://www.inquiringmind.com/Articles/Enlightenments.html ↑
  13. 马哈希大师传（缅文影片）
    https://youtu.be/rIUndHjVIvE ↑
  14. 有的版本作1952年，这里依据马哈希禅修中心总部官方网页而写。 ↑
  15. 「阿毗旺萨」（abhivaṃsa）：这需要通过两个不同的僧伽委员会所设立的「法阿闍黎」考试，并在特定年龄前考获方能取得的教理上的头衔。据笔者了解，这分别为仰光「策底央噶那」（Cetiyangana）及曼德勒「萨迦斯哈」（Sakyasiha）两个法阿闍黎考试。 ↑
  16. 读者可以自行观看班迪达大师的开示视频，一睹大师的安稳与寂然：
    https://youtu.be/FyM51tWt8XI ↑
  17. 明法比丘旧译的《马哈希大师略传》在此处误写为「心脏病」，事实应是急性脑中风引致脑内出血，昏倒然后逝世。 ↑

澄光寺首期内观禅营5月18-22

【澄光寺首期内观禅营报名】 （生活的修行）

礼敬世尊、阿罗汉、无上正等正觉者！

内观禅修

内观禅修，用觉知与智慧来欢迎每一个当下。

内观禅修，是自我淬炼的过程，让我们拥有勇敢、坚韧，持续精进，无所畏惧的力量。培育善心所，开发内观智慧，灭除烦恼获得内心的清净，直至涅槃彼岸。

佛法长兴，法界安宁！值此善缘成熟之际，江苏宜兴市澄光寺举办四念处内观禅修营，特邀福建智严禅师前来指导。

指导禅师简介

智严法师，常住福州圣泉寺，圣泉书院禅修导师。

法师持戒严谨，言行柔和，时时刻刻以法为准绳，依法生活，将佛法融入生活，将佛法的智慧灵活地运用在生活的各种场合和情境。

江苏宜兴·澄光寺禅修营第一期五日禅

禅修营日期（2018年5月18日—5月22日）

一， 禅修纪律

1、恭敬三宝，遵守寺规；

2、神圣寂默，有事写纸条；

3、行住坐卧，保持威仪；

4、遵守作息时间，每天清扫；

5、与善心相应，持续觉知，保持正念；

6、男女分隔，避免身体、目光接触；

7、衣着朴素，宽松整洁，不暴露；

8、以感恩心接受素食，避免贪嗔之心；

9、平时止语，讲座、小参，保持正语；

10、惜福培福、节约水电，爱护常住物。

禅修期间，敬请严格遵守以上禅修纪律，严重违反者，将被要求离开！

二，参加者声明

1、以上填写的内容真实不虚；我将对自己的身体和心理问题全权负责；

2、若被录取，一定严格遵守以上禅修纪律，及相关规定，绝对服从管理，态度谦恭；

3、在禅修期间，我会遵照禅修营的指示，进行相应的练习；

4、我同意：让不严格遵守以上禅修纪律者离开，包括我本人。

需要参加的法友，可以发邮件或短信，微信索取报名表。

禅修时间：2018年5月18日至5月22日

禅修费用：个人发心随喜功德

禅修地点：江苏宜兴澄光寺

报名方式：

1）微信报名：扫码报名，将“姓名+性别+年龄+省市+是否曾参加禅修+手机号码”编送至微信号或短信发送即可。（二维码见文末）

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The New Pali Course Book I

By Prof. A. P. Buddhadatta, Maha Nayaka Thera

Seventh Edition第7版
(Published by Singapore Buddhist Meditation Centre, 1998)

Foreword前言

By Dr. G. P. Malalasekara

University College, Colombo

I consider it a great honour that I should have been asked to write this foreword. The eminence of Rev. A. P. Buddhadatta Thera as a scholar is far too well-known in Ceylon and elsewhere for his work to need any commendation from others. His books, particularly the Pālibhāshāvataraṇa, have for many years now been a great boon to students of Pali. The fact that they are written in Sinhalese has, however, restricted their use only to those acquainted with the language. Rev. Buddhadatta has by this present publication removed that disability. As a teacher of Pali, chiefly through the medium of English, I welcome this book with great cordiality for it would considerably lighten my labours. It fulfils a great need and I wish it success with all my heart. I would also congratulate the publishers on their enterprise in a new field.

G. P. Malalasekara.

University College, Colombo.

17th June, 1937.

Preface序言

Pali is the language in which the oldest Buddhist texts were composed. It originated in the ancient country of Magadha which was the kingdom which was the kingdom of Emperor Asoka and the centre of Buddhistic learning during many centuries. Pali is older than classical Sanskrit, and a knowledge of it is very useful to students of philology and ancient history. It is still the classical language of the Buddhists of Ceylon, Burma and Siam.

During the latter half of the last century some European scholars became interested in the study of Pali and wrote some articles and books to encourage the study of it. At the same time the publication of Pali Texts in Europe was begun through the efforts of Professors V. Fausboll, H. Oldenberg and T. W. Rhys Davids. Thanks to the indefatigable labours of the last mentioned scholar and the Pali Text Society, which he established some fifty years ago, the whole of the Pali Canon (of the Theravāda School) is now found in print.

Pali is now taught in many universities both in the East and the West. There is also a desire all over the civilized world at the present day to read the original Pali Texts in order to find out what the Buddha has preached to mankind 25 centuries ago and to see what historical and philosophical treasures are enshrined therein. Therefore, to facilitate the study of Pali, some modern scholars have compiled Pali courses, grammars and readers according to modern methods. Of these the Pali Grammar by Chas. Duroiselle, formerly Professor of Pali at Rangoon College, still stands unrivalled. Gray’s Pali Course has done much service for a long time to students in India and Burma; and S. Sumangala’s Pali Course has done the same to students in Ceylon.

Although such books were written in European languages hardly any appeared in Sinhalese. Here they studied Pali through books which were written many centuries ago. Therefore, about 1920, when some schools in Ceylon began to teach Pali, the great difficulty before them was the lack of suitable books. Then, requested and encouraged by Mr. P. de S. Kularatna, Principal, Ananda College, I compiled Pālibhāshāvataraṇa (I, Ī, ĪI) in Sinhalese to teach Pali grammar and composition to beginners. It was a success; the demand for the first book necessitated the publisher to bring out three editions of it within eleven years from 1923 to 1934. (ed. Now it is in the eleventh edition)

Many complimented the work. Recently there came a request from Burma for permission to translate the same into Burmese. Some suggested to me to write it in English as the books already mentioned did not satisfy them; but I dared not to do it as my knowledge of English was insufficient for such a task. But finally I was prevailed upon by Dr. G. C. Mendis to produce this volume.

This is not a literal translation of the Sinhalese edition, but a different compilation on the same lines. To understand the nature of the work it is enough to quote from the report, sent to me by the “Text Book Committee” of the Education Department of Ceylon, on the Sinhalese one: “This is a book for teaching Pali to beginners through the medium for Sinhalese. The method adopted is the modern one of teaching the languages through composition. The lessons are well graded and practical. This supplies a long felt want… We should recommend it for use in schools as an introduction to the study of Pali”.

My thanks are due, first of all, to Dr. G. C. Mendis, who very kindly assisted me in many ways to bring out this volume; secondly to Dr. G. P. Malalasekara, Lecturer in Oriental Languages, Ceylon University College, for his Foreword, and lastly to the Colombo Apothecaries’ Co., Ltd., for the publication of this volume.

A. P. BUDDHADATTA

Aggārāma,

Ambalangoda,

15th June, 1937.

The New Pali Course-First Book

The Alphabet字母表

1.The Pali alphabet consists of 41 letters, eight vowels and thirty-three consonants.

Vowels元音

a, ā, i, ī, u, ū, e, o

Consonants辅音
第一行: k, kh, g, gh, ṅ
第二行: c, ch, j, jh, ñ
第三行: ṭ, ṭh, ḍ, ḍh, ṇ
第四行: t, th, d, dh, n
第五行: p, ph, b, bh, m
第六行: y, r, l, v, s, h, ḷ, ṃ

2. Of the vowels a, i, u are short; the rest are long.

Although e and o are included in long vowels they are often sounded short before a double consonant, e.g. mettā, seṭṭhī, okkamati, yottaṃ[1].

*[1] Wide Book Ī for further treatment of letters.

Pronunciation读音

3. Pronunciation读音

a is pronounced like a in what or u in hut

ā is pronounced like a in father

i is pronounced like i in mint

ī is pronounced like ee in see

u is pronounced like u in put

ū is pronounced like oo in pool

e is pronounced like a in cage

o is pronounced like o in no

k is pronounced like k in kind (这是欧洲人的读音，实际不等于英文的k，而是等于汉语拼音的g）

kh is pronounced like kh in blackheath

g is pronounced like g in game

gh is pronounced like gh in big house

ṅ is pronounced like ng in singer

c is pronounced like ch in chance（这是欧洲人的读法，实际不等于英语的ch，而像汉语拼音的j）

ch is pronounced like ch h in witch-hazel

jh is pronounced like dge h in sledge-hammer

ñ is pronounced like gn in signore

ṭ is pronounced like t in cat

ṭh is pronounced like th in ant-hill

ḍ is pronounced like d in bad

ḍh is pronounced like dh in red-hot

ṇ is pronounced like kn in know

t is pronounced like th in thumb (这是欧洲人的读音，实际等于汉语拼音的d）

th is pronounced like th in pot-herb

d is pronounced like th in then

dh is pronounced like dh in adherent

ph is pronounced like ph in uphill

bh is pronounced like bh in abhorrence

y is pronounced like y in yes

s is pronounced like s in sight

ṃ is pronounced like ng in sing

j, n, p, b, m, r, l, v and h are pronounced just as they are pronounced in English (巴利的p实际不等于英文的p，而是等于汉语拼音的b）.

Parts of Speech词类部分

4. In English, there are 8 parts of speech. They are all found in Pali, but the Pali grammarians do not classify them in the same way. Their general classification is:

  1. Nāma = noun
  2. Ākhyāta = verb
  3. Upasagga = prefix
  4. Nipāta = indeclinable particle

Pronouns and adjectives are included in the first group. Adjectives are treated as nouns because they are declined like nouns.

Conjunctions, prepositions, adverbs and all other indeclinables are included in the fourth group.

Gender, Number and Case性、数和格

5. There are in Pali as in English three genders and two numbers.

Gender

  1. Pulliṅga = Masculine
  2. Itthiliṅga = Feminine
  3. Napuṃsakaliṅga = Neuter

Number

  1. Ekavacana = Singular
  2. Bahuvacana = Plural

6. Nouns which denote males are masculine; those which denote females are feminine; but nouns which denote inanimate things and qualities are not always neuter, e.g. rukkha (tree), canda (moon) are masculine. Nadī (river), latā (vine), paññā (wisdom) are feminine. Dhana (wealth), citta (mind) are neuter.

Two words denoting the same thing may be, sometimes, in different genders; pāsāṇa and silā are both synonyms for a stone, but the former is masculine, and the latter is feminine. Likewise one word, without changing its form, may possess two or more genders; e.g. geha (house) is masculine and neuter, kucchi (belly) is masculine and feminine.

Therefore, it should be remembered that gender in Pali is a grammatical distinction existing in words, it is called grammatical gender.

7. There are eight cases, namely:

  1. Paṭhamā = Nominative
  2. Dutiyā = Accusative
  3. (a) Tatiyā = Ablative of agent, and(b) Karaṇa = Ablative of instrument
  4. Catutthī = Dative
  5. Pañcamī = Ablative of separation
  6. Chaṭṭhī = Possessive or Genitive
  7. Sattamī = Locative
  8. Ālapana = Vocative

The Ablative in English is here divided into Tatiyā, Karaṇa and Pañcamī. But, as Tatiyā and Karaṇa always have similar forms both of them are shown under “Instrumental”. Where only the “Ablative” is given the reader must understand that all (3) forms of the Ablative are included.

Declension of Nouns名词的词尾变化

8. Nouns in Pali are differently declined according to their gender and termination.

Nara is a masculine stem, ending in -a.

It is to be declined as follows:-

Case Singular Plural
Nominative naro = man narā = men
Accusative naraṃ = man nare = men
Instrumental narena = by, with or through man narebhi, narehi = by, with or through men
Dative narāya, narassa = to or for man narānaṃ = to or for men
Ablative narā, naramhā, narasmā = from man narebhi, narehi = from men
Genitive narassa = of man narānaṃ = of men
Locative nare, naramhi, narasmiṃ = on or in man naresu = on or in men
Vocative nara, narā = O man narā = O men

Some of the stems similarly declined are:-

  • purisa = man
  • manussa = human being
  • hattha = hand
  • pāda = leg; foot
  • kāya = body
  • rukkha = tree
  • pāsāṇa = rock; stone
  • gāma = village

Buddha = the Enlightened One

dhamma = doctrine

saṅgha = community

āloka = light

loka = world

ākāsa = sky

suriya = sun

canda = moon

  • magga = path
  • putta = son
  • kumāra = boy
  • vāṇija = merchant
  • cora = thief
  • mitta = friend
  • dāsa = slave
  • bhūpāla = king
  • kassaka = farmer
  • lekhaka = clerk
  • deva = god; deity
  • vānara = monkey
  • vihāra = monastery
  • dīpa = island; lamp
  • mañca = bed
  • āhāra = food
  • sīha = lion
  • miga = deer; beast
  • assa = horse
  • goṇa = ox
  • sunakha = dog
  • varāha = pig
  • sakuṇa = bird
  • aja = goat
  • kāka = crow

9. Inflections or case-endings of the above declension are:

Case Singular Plural
Nominative o ā
Accusative ṃ e
Instrumental ena ebhi; ehi
Dative āya; ssa ānaṃ
Ablative ā; mhā; smā ebhi; ehi
Genitive ssa ānaṃ
Locative e; mhi; smiṃ esu
Vocative a; ā ā

The last vowel of the stem should be elided before an inflection which begins with a vowel.

Exercise 1

Suggested Solutions

Translate into English

  1. Manussānaṃ.
  2. Purise.
  3. Hatthaṃ.
  4. Pādamhi.
  5. Kāyena.
  6. Buddhesu.
  7. Dhammaṃ.
  8. Saṅghamhā.
  9. Suriye.
  10. Rukkhassa.
  11. Ākāsena.
  12. Bhūpālebhi.
  13. Devā.
  14. Candaṃ.
  15. Gāmasmā.
  16. Goṇāya.
  17. Sīhānaṃ.
  18. Asso.
  19. Sakuna.
  20. Mañcasmiṃ.

Translate into Pali

  1. The dogs.
  2. Of the hand.
  3. On the men.
  4. From the tree.
  5. In the islands.
  6. With the foot.
  7. By the hands.
  8. To the lion.
  9. Of the oxen.
  10. From the birds.
  11. By the king.
  12. O deity.
  13. To the sun.
  14. In the sky.
  15. Through the body.
  16. On the bed.
  17. Of the moons.
  18. In the world.
  19. The monkey.
  20. Through the light.

Exercise 2

Suggested Solutions

Translate into English

  1. Purisassa goṇo.
  2. Manussānaṃ hatthā.
  3. Ākāsamhi sakuṇā.
  4. Buddhassa dhammo.
  5. Mañcesu manussā.
  6. Assānaṃ pādā.
  7. Rukkhe sakuṇo.
  8. Pāsāṇamhi goṇo.
  9. Lokasmiṃ manussā.
  10. Bhūpālassa dīpā.

Translate into Pali

  1. The body of the ox.
  2. The bird on the tree.
  3. The island of the world.
  4. With the feet of the man.
  5. By the hand of the monkey.
  6. Of the birds in the sky.
  7. In the doctrine of the Buddha.
  8. The villages of the king.
  9. The birds from the tree.
  10. The horse on the path.

Remark.

In translating these into Pali, the articles should be left out. There are no parallel equivalents to them in Pali. But it should be noted that the pronominal adjective “ta” (that) may be used for the definite article, and “eka” (one) for the indefinite. Both of them take the gender, number, and case of the nouns they qualify. (See §§46 and 48).

Conjugation of Verbs动词的变形

10. There are three tenses, two voices, two numbers, and three persons in the conjugation of Pali verbs.

Tense

  1. Vattamānakāla = Present Tense
  2. Atītakāla = Past Tense
  3. Anāgatakāla = Future Tense

Voice

  1. Kattukāraka = Active Voice
  2. Kammakāraka = Passive Voice

Person

  1. Paṭhamapurisa = Third Person
  2. Majjhimapurisa = Second Person
  3. Uttamapurisa = First Person

The first person in English is third in Pali.

Numbers are similar to those of nouns.

11. There is no attempt to conjugate the Continuous, Perfect, and Perfect Continuous tenses in Pali; therefore only the indefinite forms are given here.

Conjugation of the Root Paca (to cook)
Paca的变形

12. Indicative, Present Active Voice现在时·主动语态

Person Singular Plural
Third (So) pacati = he cooks (Te) pacanti = they cook
Second (Tvaṃ) pacasi = thou cookest (Tumhe) pacatha = you cook
First (Ahaṃ) pacāmi = I cook (Mayaṃ) pacāma = we cook

13. The base bhava (to be) from the root bhū is similarly conjugated. ?

Person Singular Plural
Third (So) bhavati = he is (Te) bhavanti = they are
Second (Tvaṃ) bhavasi = thou art (Tumhe) bhavatha = you are
First (Ahaṃ) bhavāmi = I am (Mayaṃ) bhavāma = we are

The following are conjugated similarly:-

gacchati = goes

tiṭṭhati = stands

nisīdati = sits

sayati = sleeps

carati = walks

dhāvati = runs

passati = sees

bhuñjati = eats

bhāsati = says

harati = carries

āharati = brings

kīḷati = plays

vasati = lives

hanati = kills

āruhati = ascends

hasati = laughs

yācati = begs

Exercise 3

Suggested Solutions

Translate into English

  1. Narā suriyaṃ passanti.
  2. Goṇā pāsāṇe tiṭṭhanti.
  3. Manusso gāme carati.
  4. Sakuṇo rukkhe nisīdati.
  5. Buddho dhammaṃ bhāsati.
  6. Ahaṃ dīpaṃ āharāmi.
  7. Mayaṃ goṇe harāma.
  8. Saṅgho gāmaṃ gacchati.
  9. Tvaṃ sīhaṃ passasi.
  10. Bhūpālā asse āruhanti.
  11. Devā ākāsena gacchanti.
  12. Assā dīpesu dhāvanti.
  13. Tvaṃ pādehi carasi.
  14. Tumhe hatthehi haratha.
  15. Mayaṃ loke vasāma.
  16. Sunakhā vānarehi kiḷanti.
  17. Puriso mañce sayati.
  18. Varāhā ajehi vasanti.
  19. Sīhā sakuṇe hananti.
  20. Sunakhā gāme caranti.

Translate into Pali

  1. The horse stands on the rock.
  2. The goats walk in the village.
  3. You see the sun.
  4. The moon rises in the sky.
  5. The men sleep in beds.
  6. The oxen run from the lion.
  7. People live in the world.
  8. Thou bringest a lamp.
  9. We live in an island.
  10. Thou art a king.
  11. You see the bird on the tree.
  12. The monkey plays with the pig.
  13. The king kills a lion.
  14. The deity walks in the sky.
  15. Trees are in the island.
  16. He carries the lamp.
  17. We see the body of the man.
  18. We eat with the hands.

Different Conjugations不同的变形

14. There are seven different conjugations in Pali; they are called dhātugaṇas (= groups of roots). The Pali grammarians represent roots with a final vowel, but it is often dropped or changed before the conjugational sign. Each dhātugaṇa has one or more different conjugational signs, which come between the root and the verbal termination.

The seven conjugations and their signs are:

1st Conjugation = Bhuvādigaṇa: a

2nd Conjugation = Rudhādigaṇa: ṃ-a

3rd Conjugation = Divādigaṇa: ya

4th Conjugation = Svādigaṇa: ṇo, ṇu, uṇā

5th Conjugation = Kiyādigaṇa: nā

6th Conjugation = Tanādigaṇa: o, yira

7th Conjugation = Curādigaṇa: e, aya

A great number of roots are included in the first and the seventh group. The roots paca and bhū, given above, belong to the first conjugation. The last vowel of “paca” is dropped before the conjugation sign a.

The monosyllabic roots like bhū do not drop their vowel. It is guṇated or strengthened before the conjugational sign:

i or ī strengthened becomes e

u or ū strengthened becomes o

e.g. Nī + a becomes Ne + a;

Bhū + a becomes Bho + a

Then e followed by a is changed into ay

and o followed by a is changed into av

e.g. Ne + a becomes naya;

Bho + a becomes bhava

It is not necessary for a beginner to learn how these bases are formed. But the bases will be given very often for the convenience of the students. The base is the root with its conjugational sign combined.

The Seventh Conjugation第七类动词的变形

15. The special feature of the first conjugation is that the last vowel of the base is strengthened before the First Personal endings.

The same rule is applied for the bases ending with a of the 2nd, 3rd, 6th and 7th conjugations, in addition to their special features.

The bases of the seventh conjugation are of two kinds as it has two conjugational signs, e.g. from the root pāla two bases pāle and pālaya are formed.

Conjugation of Pāla (to protect or govern)

Indicative, Present, Active Voice

Base: Pāle

Person Singular Plural
Third pāleti pālenti
Second pālesi pāletha
First pālemi pālema

Base: Palaya

Person Singular Plural
Third pālayati pālayanti
Second pālayasi pālayatha
First pālayāmi pālayāma

Some of the similarly conjugated are:

jāleti = kindles

māreti = kills

oloketi = looks at

coreti = steals

deseti = preaches

cinteti = thinks

pūjeti = offers, respects

uḍḍeti = flies

pīḷeti = oppresses

udeti = (the sun or moon) rises

pāteti = fells down

ṭhapeti = keeps

16. The conjugational sign ṇā of the fifth group is shortened in the Third Person plural.

Base: Vikkina = To sell

Person Singular Plural
Third vikkiṇāti vikkiṇanti
Second vikkiṇāsi vikkiṇātha
First vikkiṇāmi vikkiṇāma

The following are similarly conjugated:-

kiṇāti = buys

jānāti = knows

suṇāti = hears

jināti = wins

miṇāti = measures

gaṇhāti = takes

uggaṇhāti = learns

ocināti = gathers (together), collects

Exercise 4

Suggested Solutions

Translate into English

  1. Puttā dhammaṃ uggaṇhanti.
  2. Sīho migaṃ māreti.
  3. Vāṇijassa putto goṇe vikkiṇāti.
  4. Mayaṃ vāṇijamhā mañce kiṇāma.
  5. Lekhako mittena magge gacchati.
  6. Dāsā mittānaṃ sunakhe haranti.
  7. Kassako goṇe kiṇāti.
  8. Kākā ākāse uḍḍenti.
  9. Vāṇijā Buddhassa dhammaṃ suṇanti.
  10. Corā mayūre* corenti.
  11. Ahaṃ Buddhaṃ pūjemi.
  12. Tvaṃ dīpaṃ jālehi.
  13. Dāso gonaṃ pīḷeti.
  14. Tumhe magge kassakaṃ oloketha.
  15. Mayaṃ dhammaṃ jānāma.

Translate into Pali

  1. The robber steals an ox.
  2. The clerk’s son buys a horse.
  3. Merchants sell lamps.
  4. He knows the friend’s son.
  5. Boys learn in the village.
  6. Peacocks are on the road.
  7. The slave lights a lamp.
  8. Lions kill deer.
  9. The king governs the island.
  10. Birds fly in the sky.
  11. We see the sons of the merchant.
  12. Look at the hands of the man.
  13. You hear the doctrine of the Buddha.
  14. They respect (or make offerings to) the community.
  15. The monkey teases (or oppresses) the birds.

* Mayūra = peacock.

17. Masculine stems ending in i以i结尾的阳性名词

Declension of Aggi (Fire)

Case Singular Plural
Nominative, Vocative aggi aggi, aggayo
Accusative aggiṃ aggī, aggayo
Instrumental agginā aggībhi, aggīhi
Dative, Genitive aggino, aggissa aggīnaṃ
Ablative agginā, aggimhā, aggismā aggībhi; aggīhī
Locative aggimhi, aggismiṃ aggīsu

The following are similarly declined:-

muni = monk

kavi = poet

isi = sage; hermit

ari = enemy

bhūpati = king

pati = husband; master

gahapati = householder

adhipati = lord; leader

atithi = guest

vyādhi = sickness

udadhi = ocean

vīhi = paddy

kapi = monkey

ahi = serpent

dīpi = leopard

ravi = sun

giri = mountain

maṇi = gem

yaṭṭhi = stick

nidhi = hidden treasure

asi = sword

rāsi = heap

pāṇi = hand

kucchi = belly

muṭṭhi = fist, hammer

bodhi = Bo-tree

More verbs conjugated like pacati:

khaṇati = digs

chindati = cuts

likhati = writes

labhati = gets

āgacchati = comes

āhiṇḍati = wanders

vandati = bows down

paharati = beats

ḍasati = bites

Exercise 5

Suggested Solutions

Translate into English

  1. Muni dhammaṃ bhāsati.
  2. Gahapatayo vīhiṃ miṇanti.
  3. Ahi adhipatino hattaṃ ḍasati.
  4. Isi pāṇinā maṇiṃ gaṇhāti.
  5. Dīpayo girimhi vasanti.
  6. Ari asinā patiṃ paharati.
  7. Kavayo dīpamhi nidhiṃ khaṇanti.
  8. Tvaṃ atithīnaṃ āhāraṃ desi.
  9. Tumhe udadhimhi kīḷatha.
  10. Vyādhayo loke manusse pīlenti.
  11. Kapi ahino kucchiṃ paharati.
  12. Kavino muṭṭhimhi maṇayo bhavanti.
  13. Ravi girimhā udeti.
  14. Ahaṃ vīhīnaṃ rāsiṃ passāmi.
  15. Mayaṃ gāme āhiṇḍāma.

Translate into Pali

  1. Leopards kill deer.
  2. The sage comes from the mountain.
  3. There is* a sword in the enemy’s hand.
  4. There are** gems in the householder’s fist.
  5. We give food to the guest.
  6. The farmer’s sons measure a heap of paddy.
  7. The serpent gets food from the poet.
  8. The monks kindle a fire.
  9. The householder gets a gem from the leader.
  10. The monkeys on the tree strike the leopard.
  11. The leader strikes the enemy with a sword.
  12. The sages look at the sun.
  13. We get paddy from the husband.
  14. The sickness oppresses the sons of the guest.
  15. I see the sun upon the sea.

* There is = bhavati.

** There are = bhavanti.

[20090723星期三******]

Past Tense过去时

18. Conjugation of Paca (to cook)

Past Indefinite, Active一般过去时·主动语态

Person Singular Plural
Third (So) apacī, pacī, apaci, paci = he cooked (Te) apaciṃsu, paciṃsu, apacuṃ, pacuṃ = they cooked
Second (Tvaṃ) apaco, paco = thou didst cook (Tumhe) apacittha, pacittha = you cooked
First (Ahaṃ) apaciṃ, paciṃ = I cooked (Mayaṃ) apacimha, pacimha, apacimhā, pacimhā = we cooked

The following are similarly conjugated:-

gacchi = went

gaṇhi = took

dadi = gave

khādi = ate

hari = carried

kari = did

āhari = brought

dhāvi = ran

kiṇi = bought

vikkiṇi = sold

nisīdi = sat

sayi = slept

āruhi = ascended; climbed

acari = walked; travelled

The prefix a is not to be added to the bases beginning with a vowel.

19. The verbs of the seventh group are differently conjugated:

Past Indefinite, Active

Pāla (to protect)

Person Singular Plural
Third pālesi, pālayi pālesuṃ, pālayuṃ, pālayiṃsu
Second pālayo pālayittha
First pālesiṃ, pālayiṃ pālayimha, pālayimhā

The following are similarly conjugated:-

māresi = killed

jālesi = kindled

desesi = preached

ānesi = brought

coresi = stole

pūjesi = offered; respected

nesi = carried

thapesi = kept

cintesi = thought

pīḷesi = oppressed

kathesi = told

pātesi = dropped down or felled

Exercise 6

Suggested Solutions

Translate into English

  1. Munayo mañcesu nisīdiṃsu.
  2. Ahaṃ dīpamhi acariṃ.
  3. Corā gahapatino nidhiṃ coresuṃ.
  4. Mayaṃ bhūpatino asiṃ olokayimha.
  5. Tvaṃ atithino odanaṃ adado.
  6. Adhipati vāṇijamhā maṇayo kiṇi.
  7. Pati kassakaṃ vīhīṃ yāci.
  8. Isayo kavīnaṃ dhammaṃ desesuṃ.
  9. Kapayo girimhā rukkhaṃ dhāviṃsu.
  10. Vāṇijā udadhimhi gacchiṃsu.
  11. Mayaṃ maggena gāmaṃ gacchimha.
  12. Dīpi kapiṃ māresi.
  13. Tumhe patino padīpe gaṇhittha.
  14. Ahaṃ Buddhassa pāde pūjesiṃ.
  15. Kavayo kapīnaṃ odanaṃ dadiṃsu.
  16. Arayo asī ānesuṃ.
  17. Ahi kapino pāṇiṃ dasi.
  18. Mayaṃ girimhā candaṃ passimha.
  19. Tumhe munīnaṃ āhāraṃ adadittha.
  20. Bhūpati nidhayo pālesi.

Translate into Pali

  1. The slave struck the enemy with a sword.
  2. We got food from the householder.
  3. He carried a monkey to the mountain.
  4. The merchants went to the village by the road.
  5. Birds flew to the sky from the tree.
  6. The thieves stole the gems of the king.
  7. I gave food to the sages.
  8. The sons of the poet heard the doctrine from the monk.
  9. I saw the leopard on the road.
  10. The lion killed the deer on the rock.
  11. They saw the mountain on the island.
  12. The boy went to the sea.
  13. The dogs ran to the village.
  14. The merchant bought a horse from the leader.
  15. The guest brought a gem in (his) fist.
  16. The monkey caught the serpent by (its) belly.
  17. The householder slept on a bed.
  18. We dwelt in an island.
  19. The boy struck the monkey with (his) hands.
  20. I saw the king’s sword.

N.B. — The verbs implying motion govern the Accusative; therefore “to the mountain” in the 3rd, and “to the village” in the 13th must be translated with the Accusative as: giriṃ, gāmaṃ.

But “to the sages” in the 7th must be in the Dative, because the person to whom some thing is given is put in the Dative.

The New Pali Course Book 1

Personal Pronouns人称代(名)词

20. Two personal pronouns amha and tumha are declined here because of their frequent usage. There are of the common gender and have no vocative forms.

  • The First Personal “Amha”
Case Singular Plural
Nom. ahaṃ = I mayaṃ, amhe = we
Acc. maṃ, mamaṃ = me amhe, amhākaṃ, no = us
Ins. mayā, me amhebhi, amhehi, no
Dat., Gen. mama, mayhaṃ, me, mamaṃ amhaṃ, amhākaṃ, no
Abl. mayā amhebhi, amhehi
Loc. mayi amhesu
  • The Second Personal “Tumha”
Case Singular Plural
Nom. tvaṃ, tuvaṃ = thou tumhe = you
Acc. taṃ, tavaṃ, tuvaṃ = thee tumhe, tumhākaṃ, vo = you
Ins. tvayā, tayā, te tumhebhi, tumhehi, vo
Dat., Gen. tava, tuyhaṃ, te tumhaṃ, tumhākaṃ, vo
Abl. tvayā, tayā tumhebhi, tumhehi
Loc. tvayi, tayi tumhesu

N.B. — Te, me and vo, no should not be used at the beginning of a sentenced.

Note. — The word for “not” in Pali is na or no; the word for “is not” or “has not” is natthi.

Exercise 7

Suggested Solutions

Translate into English

  1. Ahaṃ mayhaṃ puttassa assaṃ adadiṃ.
  2. Tvaṃ amhākaṃ gāmā āgacchasi.
  3. Mayaṃ tava hatthe passāma.
  4. Mama puttā giriṃ āruhiṃsu.
  5. Tumhākaṃ sunakhā magge sayiṃsu.
  6. Amhaṃ mittā coraṃ asinā pahariṃsu.
  7. Tumhaṃ dāsā arīnaṃ asse hariṃsu.
  8. Coro mama puttassa maṇayo coresi.
  9. Isayo mayhaṃ gehe na vasiṃsu.
  10. Kavi tava puttānaṃ dhammaṃ desesi.
  11. Amhesu kodho* natthi.
  12. Tumhe vāṇijassa mayūre kiṇittha.
  13. Mayaṃ bhūpatino mige vikkiṇimha.
  14. Gahapatino putto maṃ pahari.
  15. Adhipatino dāsā mama goṇe pahariṃsu.
  16. Ahaṃ tumhākaṃ vīhī na gaṇhiṃ.
  17. Dīpī gāmamhā na dhāvi.
  18. Tumhe ahayo na māretha.
  19. Mayaṃ atithīnaṃ odanaṃ pacimha.
  20. Kapayo maṃ āhāraṃ yāciṃsu.

Translate into Pali

  1. I sold my gems to a merchant.
  2. We gave our oxen to the slaves.
  3. You bought a sword from me.
  4. (You) don’t beat monkeys with your hands.
  5. The leader brought a lion from the mountain.
  6. The monk preached the doctrine to you.
  7. We gave food to the serpents.
  8. The slaves of the householder carried our paddy.
  9. You did not go to the sea.
  10. There are no gems in my fist.
  11. The poet’s son struck the dog with a stick.
  12. Our sons learnt from the sage.
  13. Your monkey fell down from a tree.
  14. My dog went with me to the house.
  15. A serpent bit my son’s hand.
  16. The leopard killed a bull on the road.
  17. My friends looked at the lions.
  18. We did not see the king’s sword.
  19. I did not go to the deer.
  20. Thou buyest a peacock from the poet.

* kodha = anger (m)

Future Tense将来时

  1. Conjugation of Paca (to cook)

Future indicative, Active.

Person Singular Plural
Third (so) pacissati = he will cook (te) pacissanti = they will cook
Second (tvaṃ) pacissasi = thou wilt cook (tumhe) pacissatha = you will cook
First (ahaṃ) pacissāmi = I shall cook (mayaṃ) pacissāma = we shall cook

The following are conjugated similarly:-

  • gamissati = he will go
  • bhuñjissati = he will eat
  • harissati = he will carry
  • vasissati = he will live
  • dadissati = he will give
  • karissati = he will do
  • passissati = he will see
  • bhāyissati = he will fear

All verbs given in the Present Tense may be changed into Future by inserting issa between the base and the termination, and dropping the last vowel of the base, e.g. bhuñja + ti >> bhuñj + issa + ti = bhuñjissati.

  1. Declension of masculine nouns ending in ī

以ī结尾的阳性名词的词尾变化（名词之III）

Pakkhī (Bird)

Case Singular Plural
Nom., Voc. pakkhī pakkhī, pakkhino
Acc. pakkhinaṃ, pakkhiṃ pakkhī, pakkhino
Ins. pakkhinā pakkhībhi, pakkhīhi
Dat., Gen. pakkhino, pakkhissa pakkhīnaṃ
Abl. pakkhinā, pakkhimhā, pakkhismā pakkhībhi, pakkhīhi
Loc. pakkhini, pakkhimhi, pakkhismiṃ pakkhīsu

Some of the similarly declined are:-

  • hatthī = elephant
  • sāmī = lord
  • kuṭṭhī = leper
  • dāṭhī = tusker
  • bhogī = serpent
  • pāpakārī = evil-doer
  • dīghajīvī = possessor of a long live
  • seṭṭhī = millionaire
  • bhāgī = sharer
  • sukhī = receiver of comfort, happy
  • mantī = minister
  • karī = elephant
  • sikhī = peacock
  • balī = a powerful person
  • sasī = moon
  • chattī = possessor of an umbrella
  • mālī = one who has a garland
  • sārathī = charioteer
  • gaṇī = one who has a following

Exercise 8

Suggested Solutions

Translate into English

  1. Mantī hatthinaṃ āruhissati.
  2. Mayaṃ seṭṭhino gehaṃ gamissāma.
  3. Tvaṃ sāmino puttassa kapiṃ dadissasi.
  4. Gaṇino sukhino bhavissanti.
  5. Amhākaṃ sāmino dīghajīvino na bhavanti.
  6. Pāpakārī yaṭṭhinā bhogiṃ māresi.
  7. Mama puttā seṭṭhino gāme vasissanti.
  8. Kuṭṭhī sārathino pādaṃ yaṭṭhinā pahari.
  9. Sikhī chattimhā bhāyissati.
  10. Sārathī asse gāmamhā harissati.
  11. Tumhe mālīhi sasinaṃ olokessatha.
  12. Balī dāṭhino kāyaṃ chindissati.
  13. Amhākaṃ mantino balino abhaviṃsu.
  14. Seṭṭhino mālino passissanti.
  15. Mayaṃ gehe odanaṃ bhuñjissāma.

Translate into Pali

  1. Our lord went to the minister.
  2. The millionaire will be the possessor of a long life.
  3. Evil-doers will not become* receivers of comfort.
  4. The tusker will strike the leper.
  5. The minister will get a peacock from the lord.
  6. The charioteer will buy horses for the minister**.
  7. My peacocks will live on the mountain.
  8. The serpents will bite the powerful.
  9. The lord’s sons will see the lions of the millionaire.
  10. We will buy a deer from the guest.
  11. The elephant killed a man with (its) feet.
  12. You will not be a millionaire.
  13. The king’s sons will eat with the ministers.
  14. The monkeys will not fall from the tree.
  15. I will not carry the elephant of the charioteer.

* “will not become” = na bhavissanti.

** Dative must be used here.

23. Declension of masculine nouns ending in u

以U结尾的阳性名词的词尾变化（名词之IV）

Garu (teacher)

Case Singular Plural
Nom., Voc. garu garū, garavo
Acc. garuṃ garū, garavo
Ins. garunā garūbhi, garūhi
Abl. garunā, garumhā, garusmā garūbhi, garūhi
Dat., Gen. garuno, garussa garūnaṃ
Loc. garumhi, garusmiṃ garūsu

Some of the similarly declined are:-

  • bhikkhu* = monk
  • bandhu = relation
  • taru = tree
  • bāhu = arm
  • sindhu = sea
  • pharasu = axe
  • pasu = beast
  • ākhu = rat
  • ucchu = sugar-cane
  • veḷu = bamboo
  • kaṭacchu = spoon
  • sattu = enemy
  • setu = bridge
  • ketu = banner
  • susu = young one

* Bhikkhu has an additional form ‘bhikkhave’ in the vocative plural.

Some nouns of the same ending are differently declined.

24. Bhātu (brother)

Case Singular Plural
Nom. bhātā bhātaro
Acc. bhātaraṃ bhātare, bhātaro
Ins., Abl. bhātarā bhātarebhi, bhātarehi, bhātūbhi, bhātūhi
Dat., Gen. bhātu, bhātuno, bhātussa bhātarānaṃ, bhātānaṃ, bhātūnaṃ
Loc. bhātari bhātaresu, bhātusu
Voc. bhāta, bhātā bhātaro

Pitu (father) is similarly declined.

25. Nattu (grandson)

Case Singular Plural
Nom. nattā nattāro
Acc. nattāraṃ nattāre, nattāro
Ins., Abl. nattārā nattārebhi, nattārehi
Dat., Gen. nattu, nattuno, nattussa nattārānaṃ, nattānaṃ
Loc. nattari nattāresu
Voc. natta, nattā nattāro

Some of the similarly declined are:-

  • satthu = adviser, teacher
  • kattu = doer, maker
  • bhattu = husband
  • gantu = goer
  • sotu = hearer
  • netu = leader
  • vattu = sayer
  • jetu = victor
  • vinetu = instructor
  • viññātu = knower
  • dātu = giver

Remarks:-

26. The prepositions saha (with) and saddhiṃ (with) govern the Instrumental case and are usually placed after the word governed by them. The Instrumental alone sometimes gives the meaning “with”.

The equivalent to the conjunction “and” is ca in Pali. Api or pi also is sometimes used in the same sense.

The equivalent to “or” is vā.

Exercise 9

Suggested Solutions

Translate into English

  1. Bandhavo susūhi saddhiṃ amhākaṃ gehaṃ āga missanti.
  2. Sattu pharasunā tava taravo chindissati.
  3. Garu mayhaṃ susūnaṃ ucchavo adadi.
  4. Bhikkhavo nattārānaṃ dhammaṃ desessanti.
  5. Tvaṃ bandhunā saha sindhuṃ gamissasi.
  6. Assā ca goṇā ca gāme āhiṇḍissanti.
  7. Tumhe pasavo vā pakkhī vā na māressatha.
  8. Mayaṃ netārehi saha satthāraṃ pūjessāma.
  9. Bhātā veḷunā pakkhiṃ māresi.
  10. Amhākaṃ pitaro sattūnaṃ ketavo āhariṃsu.
  11. Jetā dātāraṃ bāhunā pahari.
  12. Satthā amhākaṃ netā bhavissati.
  13. Mayaṃ pitarā saddhiṃ veḷavo āharissāma.
  14. Ahayo ākhavo bhuñjanti.
  15. Mama sattavo setumhi nisīdiṃsu.
  16. Amhaṃ bhātaro ca pitaro ca sindhuṃ gacchiṃsu.
  17. Ahaṃ mama bhātarā saha sikhino vikkiṇissāmi.
  18. Susavo kaṭacchunā odanaṃ āhariṃsu.
  19. Gāmaṃ gantā tarūsu ketavo passissati.
  20. Setuṃ kattā gāmamhā veḷavo āhari.

Translate into Pali

  1. I shall cut bamboos with my axe.
  2. The teachers will look at the winner.
  3. They carried sugar-canes for the elephants.
  4. Hearers will come to the monks.
  5. Leopards and lions do not live in villages.
  6. I went to see the adviser with my brother.
  7. Our fathers and brothers were merchants.
  8. My brother’s son killed a bird with a stick.
  9. Our relations will buy peacocks and birds.
  10. Monkeys and deer live on the mountain.
  11. He struck my grandon’s arm.
  12. Enemies will carry (away) our leader’s banner.
  13. Builders of the bridges* bought bamboos from the lord.
  14. Rats will fear from the serpents.
  15. I gave rice to my relation.
  16. The giver brought (some) rice with a spoon.
  17. My father’s beasts were on the rock.
  18. Our brothers and grandsons will not buy elephants.
  19. The teacher’s son will buy a horse or an ox.
  20. My brother or his son will bring a monkey for the young ones.

* Builders of the bridges = setuṃ kattāro or setuno kattāro.

27. Adjectival nouns ending in -vantu and -mantu are differently declined from the above masculine nouns ending in -u.

  1. They are often used as adjectives; but they become substantives when they stand alone in the place of the person or the thing they qualify.
  2. There are declined in all genders. In the feminine, they change their final vowel, e.g. guṇavatī, sīlavatī; guṇavantī, sīlavantī.

***The New Pali Course Book 1**********

28. Masculine ending in -u

Declension of Guṇavantu (virtuous)

Case Singular Plural
Nom. guṇavā guṇavanto, guṇavantā
Acc. guṇavantaṃ guṇavante
Ins. guṇavatā, guṇavantena guṇavantebhi, guṇavantehi
Dat., Gen. guṇavato, guṇavantassa guṇavataṃ, guṇavantānaṃ
Abl. guṇavatā, guṇavantamhā, guṇavantasmā guṇavantebhi, guṇavantehi
Loc. guṇavati, guṇavante, guṇavantamhi, guṇavantasmiṃ guṇavantesu
Voc. guṇavaṃ, guṇava, guṇavā guṇavanto, guṇavantā

The following are declined similarly:-

  • dhanavantu = rich 富有的
  • balavantu = powerful 有权势的
  • bhānumantu = sun
  • bhagavantu = the Exalted One, fortunate
  • paññavantu = wise
  • yasavantu = famous
  • satimantu = mindful
  • buddhimantu = intelligent
  • puññavantu = fortunate
  • kulavantu = of high caste
  • phalavantu = fruitful
  • himavantu = the Himalaya, possessor of ice
  • cakkhumantu = possessor of eyes
  • sīlavantu = virtuous, observant of precepts
  • bandhumantu = with many relations

Those ending in -mantu should be declined as: cakkhumā, cakkhumanto, cakkhumatā and so on.

29. Declension of masculine nouns ending in ū

Vidū (wise man or knower)

Case Singular Plural
Nom., Voc. vidū vidū, viduno
Acc. viduṃ vidū, viduno
Ins. vidunā vidūbhi, vidūhi
Dat., Gen. viduno, vidussa vidūnaṃ

The rest are similar to those of garu.

The following are declined similarly:-

  • pabhū = over-lord
  • sabbaññū = the omniscient one
  • atthaññū = knower of the meaning
  • vadaññū = charitable person
  • viññū = wise man
  • mattaññū = temperate, one who knows the measure

30. Adverbs of time

  • kadā = when?
  • tadā = then
  • sadā = ever, always
  • idāni = now
  • ajja = today
  • suve = tomorrow
  • hīyo = yesterday
  • yadā = when, whenever
  • ekadā = one day, once
  • pacchā = afterwards
  • purā = formerly, in former days
  • sāyaṃ = in the evening
  • pāto = in the morning
  • parasuve = day after tomorrow
  • parahīyo = day before yesterday

Exercise 10&&&&

Suggested Solutions

Translate into English

  1. Bhagavā ajja sotārānaṃ dhammaṃ desessati.
  2. Bhikkhavo bhagavantaṃ vandiṃsu.
  3. Cakkhumanto sadā bhānumantaṃ passanti.
  4. Tadā balavanto veḷūhi arī pahariṃsu.
  5. Kadā tumhe dhanavantaṃ passissatha?
  6. Suve mayaṃ sīlavante vandissāma.
  7. Bhagavanto sabbaññuno bhavanti.
  8. Viduno kulavato gehaṃ gacchiṃsu.
  9. Himavati kapayo ca pakkhino ca isayo ca vasiṃsu.
  10. Puññavato nattā buddhimā bhavi.
  11. Kulavataṃ bhātaro dhanavanto na bhaviṃsu.
  12. Ahaṃ Himavantamhi phalavante rukkhe passiṃ.
  13. Purā mayaṃ Himavantaṃ gacchimha.
  14. Hīyo sāyaṃ bandhumanto yasavataṃ gāmaṃ gacchiṃsu.
  15. Viññuno pacchā pabhuno gehe vasissanti

Translate into Pali

  1. Sons of the wealthy are not always wise.
  2. One who has relations does not fear enemies.
  3. The brothers of the virtuous will bow down to the Exalted One.
  4. Your grandsons are not intelligent.
  5. Tomorrow the wise men will preach to the men of the high caste.
  6. Today the rich will go to a mountain in the Himalayas.
  7. There are fruitful trees, lions and leopards in the garden of the rich man.
  8. When will the famous men come to our village?
  9. The sons of the powerful will always be famous.
  10. Once, the wise man’s brother struck the virtuous man.
  11. Formerly I lived in the house of the over-lord.
  12. Yesterday there were elephants and horses in the garden.
  13. Now the man of high caste will buy a lion and a deer.
  14. Our fathers were mindful.
  15. Once we saw the sun from the rich man’s garden.

Declension of Feminine Nouns阴性名词的词尾变化

31. There are no nouns ending in -a in feminine.

Vanitā (woman)

Case Singular Plural
Nom. vanitā vanitā, vanitāyo
Acc. vanitaṃ vanitā, vanitāyo
Abl., Ins. vanitāya vanitābhi, vanitāhi
Dat., Gen. vanitāya vanitānaṃ
Loc. vanitāyaṃ, vanitāya vanitāsu
Voc. vanite vanitā, vanitāyo

The following are declined similarly:-

  • kaññā = girl
  • gaṅgā = river
  • nāvā = ship
  • ammā = mother
  • disā = direction
  • senā = army, multitude
  • sālā = hall
  • bhariyā = wife
  • vasudhā = earth
  • vācā = word
  • sabhā = society
  • dārikā = girl
  • latā = creeper
  • kathā = speech
  • paññā = wisdom
  • vaḷavā = mare
  • laṅkā = Ceylon
  • pipāsā = thirst
  • khudā = hunger
  • niddā = sleep
  • pūjā = offering
  • parisā = following, retinue
  • gīvā = neck
  • jivhā = tongue
  • nāsā = nose
  • jaṅghā = calf of the leg shank
  • guhā = cave
  • chāyā = shadow, shade
  • tulā = scale, balance
  • silā = stone
  • vālukā = sand
  • mañjūsā = box
  • mālā = garland
  • surā = liquor, intoxicant
  • visikhā = street
  • sākhā = branch
  • sakkharā = gravel
  • devatā = deity
  • dolā = palanquin
  • godhā = iguana

The Imperative祈使句

32. The Imperative Mood is used to express command, prayer, advice or wish. This is called Pañcamī in Pali and includes the Benedictive.

Paca (to cook)

Person Singular Plural
3rd (so) pacatu = let him cook (te) pacantu = let them cook
2nd (tvaṃ) paca, pacāhi = cookest thou (tumhe) pacatha = cook you
1st (ahaṃ) pacāmi = let me cook (mayaṃ) pacāma = let us cook

The following are conjugated similarly:-

  • hotu = let it be
  • pivatu = let him drink
  • jayatu = let him conquer
  • rakkhatu = let him protect
  • ṭhapetu = let him keep
  • bhavatu = let it be
  • gacchatu = let him go
  • pakkhipatu = let him put in
  • bhāsatu = let him say
  • [090801]

The Optative or Potential条件(选择)句

33. The Potential Mood – called “Sattami” in Pali – expresses probability, command, wish, prayer, hope, advice and capability. It is used in conditional or hypothetical sentences in which one statement depends upon another.

Verbs containing auxiliary parts may, might, can, could, should and would are included in this mood.

Paca (to cook)

Case Singular Plural
3rd (So) paceyya = if he (would) cook (Te) paceyyuṃ = if they (would) cook
2nd (Tvaṃ) paceyyāsi = if thou (wouldst) cook (Tumhe) paceyyātha = if you (would) cook
1st (Ahaṃ) paceyyāmi = if I (would) cook (Mayaṃ) paceyyāma = if we (would) cook

The following are conjugated similarly:-

  • bhuñjeyya (if he eats)
  • nahāyeyya (if he bathes)
  • katheyya (if he says)
  • āhareyya (if he brings)
  • ṭhapeyya (if he keeps)
  • bhaveyya (if he becomes; if he would be)

Note. Equivalents to “if” are sace, yadi and ce; but ce should not be used at the beginning of a sentence.

Exercise 11

Suggested Solutions

Translate into English

  1. Vanitāyo nāvāhi gaṅgāyaṃ gacchantu.
  2. Tvaṃ sālāyaṃ kaññānaṃ odanaṃ pacāhi.
  3. Sace tumhe nahāyissatha, ahaṃ pi nahāyissāmi.
  4. Yadi so sabhāyaṃ katheyya, ahaṃ pi katheyyāmi.
  5. Laṅkāya bhūpatino senāyo jayantu.
  6. Devatā vasudhāyaṃ manusse rakkhantu.
  7. Sace te vālukaṃ āhareyyuṃ ahaṃ (taṃ) kiṇissāmi.
  8. Tumhe dārikāya hatthe mālaṃ ṭhapetha.
  9. Sālāya chāyā vasudhāya patati.
  10. Corā mañjūsāyo guhaṃ hariṃsu.
  11. Kaññāyo godhaṃ sakkharāhi pahariṃsu.
  12. Hatthī soṇḍāya taruno sākhaṃ chindi.
  13. Sace mayaṃ guhāyaṃ sayeyyāma pasavo no haneyyuṃ.
  14. Tumhe mittehi saha suraṃ mā pivatha*.
  15. Mayaṃ parisāya saddhiṃ odanaṃ bhuñjissāma.
  16. Bhānumato pabhā sindhumi bhavatu.
  17. Dārikā kaññāya nāsāyaṃ sakkharaṃ pakkhipi.
  18. Tumhe parisāhi saddhiṃ mama kathaṃ suṇātha.
  19. Amhākaṃ ammā dolāya gāmaṃ agacchi.
  20. Sace tvaṃ vaḷavaṃ kiṇeyyāsi, ahaṃ assaṃ kiṇissāmi.

* Mā pivatha = do not drink. Particle mā should be used in such a place instead of na.

Translate into Pali

  1. The robber carried the box to the cave.
  2. Go to your village with your mothers.
  3. Let the women go along the river in a ship.
  4. If he buys a deer I will sell my mare.
  5. We heard the speech of the girl at the meeting.
  6. We utter words with our tongues.
  7. Do not strike the iguana with pebbles.
  8. May my following be victorious in the island of Laṅkā.
  9. May our offerings be to the wise.
  10. Adorn* the maiden’s neck with a garland.
  11. The shadow of the creeper falls on the earth.
  12. The woman brought a scale from the hall.
  13. Do not drink liquor with girls and boys.
  14. If you will cook rice I will give food to the woman.
  15. May the deities protect our sons and grandsons.
  16. The girls brought sand from the street.
  17. My following cut the branches of the tree.
  18. Let the elephant bring a stone to the street.
  19. The beasts will kill him if he will sit in the cave.
  20. There are gems in the maiden’s box.

* Adorn — alaṇkarohi.

34. Declension of feminine stems ending in -i

Bhūmi (earth, ground or floor)

Case Singular Plural
Nom., Voc. bhūmi bhūmi, bhūmiyo
Acc. bhūmiṃ bhūmi, bhūmiyo
Abl., Ins. bhūmiyā, bhūmyā bhūmībhi, bhūmīhi
Dat., Gen. bhūmiyā bhūmīnaṃ
Loc. bhūmiyaṃ, bhūmiyā bhūmīsu

The following are declined similarly:-

  • ratti = night
  • aṭavi = forest
  • doṇi = boat
  • asani = thunder-bolt
  • kitti = fame
  • yuvati = maiden
  • sati = memory
  • mati = wisdom
  • khanti = patience
  • aṅguli = finger
  • patti = infantry
  • vuṭṭhi = rain
  • yaṭṭhi = (walking) stick
  • nāḷi = corn-measure
  • dundubhi = drum
  • dhūli = dust
  • vuddhi = increase, progress

35. Declension of feminine stems ending in -ī

Kumārī (girl, damsel)

Case Singular Plural
Nom., Voc. kumārī kumārī, kumāriyo
Acc. kumāriṃ kumārī, kumāriyo
Abl., Ins. kumāriyā kumārībhi, kumārīhi
Dat., Gen. kumāriyā kumārīnaṃ
Loc. kumāriyaṃ, kumāriyā kumārīsu

The following are declined similarly:-

  • nārī = woman
  • taruṇī = young woman
  • rājinī = queen
  • itthī = woman
  • sakhī = woman-friend
  • brāhmaṇī = brahman woman
  • bhaginī = sister
  • dāsī = slave woman
  • devī = queen, goddess
  • sakuṇī = bird (female)
  • migī = deer (female)
  • sīhī = lioness
  • kukkuṭī = hen
  • kākī = she-crow
  • nadī = river
  • vāpī = tank
  • pokkharaṇī = pond
  • kadalī = plantain
  • gāvī = cow
  • mahī = earth, the river of that name
  • hatthinī = she-elephant

Absolutives or so-called Indeclinable Past Participles

绝对式/无词尾变化的过去分词（过去分词的绝对式）

36. The words ending in tvā, tvāna, tūna and ya, like katvā (having done), gantvāna (having gone), and ādāya (having taken), are called Absolutives, which cannot be declined. All other participles, being verbal adjectives, are declined.

Some European Pali scholars have called them “gerunds“; but, as the Past Participles may be used in their place without affecting the sense, they resemble more in the Active Past Participle, e.g.,

In the sentence:

So gāmaṃ gantvā bhattaṃ bhuñji

(Having gone to the village, he ate rice)…

“gantvā” may be replaced by Past Participle gato.

In analysing a sentence, these go to the extension of the predicate, which in fact shows that they are neither gerunds nor participles.

Examples:

  1. pacitvā = having cooked
  2. bhuñjitvā = having eaten
  3. pivitvā = having drunk
  4. sayitvā = having slept
  5. ṭhatvā = having stood
  6. pacitūna = having cooked
  7. ādāya = having taken 已经取
  8. vidhāya = having commanded or done
  9. pahāya = having left
  10. nahātvā = having bathed
  11. kīḷitvā = having played
  12. okkamma = having gone aside

Remark

A. Tvā, tvāna and tūna may be optionally used, and they are added to the base by means of a connection vowel i, when the base is not ending in a long ā.

B. “Ya” is mostly added to the roots compounded with prefixes, e.g. ā + dā + ya = ādāya, vi + dhā + ya = vidhāya.

In other cases it is sometimes assimilated with the last consonant of the base or sometimes interchanged with it, e.g.,

(1) Assimilated:

ā + gam + ya = āgamma (having come)

ni + kham + ya = nikkhamma (having come out)

(2) Interchanged:

ā + ruh + ya = āruyha (having ascended)

pa + gah + ya = paggayha (having raised up)

o + ruh + ya = oruyha (having descended)

Exercise 12

Suggested Solutions

Translate into English

  1. Brāhmaṇī kumāriyā saddhiṃ nadiyaṃ nahātvā gehaṃ agami.
  2. Nāriyo odanaṃ pacitvā bhuñjitvā kukkuṭīnaṃ pi adaṃsu.
  3. Kumāriyo sakhīhi saha vāpiṃ gantvā nahāyissanti.
  4. Rājinī dīpā nikkhamma nāvāya gamissati.
  5. Vānarī itthiyo passitvā taruṃ āruyha nisīdi.
  6. Taruṇī hatthehi sākhaṃ ādāya ākaḍḍhi*.
  7. Tumhe vāpiṃ taritvā** aṭaviṃ pavisatha***.
  8. Dīpayo aṭavīsu ṭhatvā migī māretvā khādanti.
  9. Yuvatīnaṃ pitaro aṭaviyā āgamma bhuñjitvā sayiṃsu.
  10. Hatthinī pokkharaṇiṃ oruyha nahātvā kadaliyo khādi.
  11. Sīhī migiṃ māretvā susūnaṃ dadissati.
  12. Gāviyo bhūmiyaṃ sayitvā uṭṭhahitvā**** aṭaviṃ pavisiṃsu.
  13. Mama mātulānī puttassa dundubhiṃ ānessati.
  14. Sakuṇī mahiyaṃ āhiṇḍitvā āhāraṃ labhati.
  15. Kākī taruno sākhāsu nisīditvā ravitvā***** ākāsaṃ uḍḍessanti.

* Pulled; dragged.

** Having crossed.

*** (you) enter.

**** Having risen.

***** Having crowed or having made a noise.

Translate into Pali

  1. Having killed a deer in the forest the lioness ate it.
  2. Having gone to the village the brahman woman bought a hen yesterday.
  3. The damsels went to the tank, and having bathed and played there, came home.
  4. The she-monkey, having climbed the tree, sat on a branch.
  5. The brothers of the girl, having played and bathed, ate rice.
  6. Sisters of the boys, having bought garlands, adorned the neck of the queen.
  7. Having crossed the river, the she-elephant ate plantain (trees) in the garden of a woman.
  8. Having brought a boat, our sisters will cross the tank and enter the forest.
  9. Having cooked rice for the father, the maiden went to the pond with her (female) friends.
  10. Having come from the wood, the damsel’s father fell on the ground.
  11. The cows and oxen of the millionaire, having drunk from the tank, entered the forest.
  12. Having bought a drum, the woman’s sister gave (it) to her friend.
  13. Having gone to the forest along the river, our brothers killed a lioness.
  14. The queen, having come to the king’s tank, bathed there* with her retinue and walked in the garden.
  15. The she-crow, having sat on the branch slept there* after crowing**.

* There = tattha.

** “Ravitvā” may be used for “after crowing”.

****The New Pali Course Book 1

37. Feminine nouns ending in -u

Dhenu (cow [of any kind])

Case Singular Plural
Nom., Voc. dhenu dhenū, dhenuyo
Acc. dhenuṃ dhenū, dhenuyo
Abl., Ins. dhenuyā dhenūbhi, dhenūhi
Dat., Gen.为/属 dhenuyā dhenūnaṃ
Loc. dhenuyaṃ, dhenuyā dhenūsu

Some of the similarly declined are:-

  • yāgu = rice gruel
  • kāsu = pit 坑洞
  • vijju = lightning 闪电
  • rajju = rope 绳子
  • daddu = eczema　湿疹
  • kacchu = itch 痒
  • kaṇeru = she-elephant
  • dhātu = element
  • sassu = mother-in-law

38. Mātu is differently declined from the above.

Mātu (mother)

Case Singular Plural
Nom. mātā mātaro
Acc. mātaraṃ mātare, mātaro
Abl., Ins. mātarā, (mātuyā) mātarebhi, māterehi, mātūbbhi, mātūhi
Dat., Gen. mātuyā mātarānaṃ, mātānaṃ, mātūnaṃ
Loc. mātari mātaresu, mātusu
Voc. māta, mātā, māte mātaro

Dhītu (daughter) and duhitu (daughter) are declined like mātu.

39. Adverbs of Place方位副词

  • tattha = there
  • ettha = here
  • idha = here
  • upari = up, over
  • tiriyaṃ = across
  • kattha = where?
  • tatra = there
  • kuhiṃ = where?
  • anto = inside
  • antarā = between
  • sabbattha = everywhere
  • ekattha = in one place
  • kuto = from where?
  • tato = from there

Exercise 13

Suggested Solutions

Translate into English

  1. Dāsiyā mātā dhenuṃ rajjuyā bandhitvā ānesi.
  2. Mayhaṃ mātulānī yāguṃ pacitvā dhītarānaṃ dadissati.
  3. Kaṇeruyo aṭaviyaṃ āhiṇḍitvā tattha kāsūsu patiṃsu.
  4. Dhanavatiyā sassu idha āgamma bhikkhū vandissati.
  5. Rājiniyā dhītaro ārāmaṃ gantvā satthāraṃ mālāhi pūjesuṃ.
  6. Kaññānaṃ pitaro dhītarānaṃ vuddhiṃ icchanti.
  7. Kuto tvaṃ dhenuyo kiṇissasi?
  8. Kattha tava bhaginiyo nahāyitvā pacitvā bhuñjiṃsu?
  9. Te gehassa ca rukkhassa ca antarā kīḷiṃsu.
  10. Nāriyā duhitaro gehassa anto mañcesu sayissanti.
  11. Dhītuyā jaṅghāyaṃ daddu atthi.
  12. Yuvatī mālā pilandhitvā sassuyā gehaṃ gamissati.
  13. Amhākaṃ mātarānaṃ gāviyo sabbattha caritvā bhuñjitvā sāyaṃ ekattha sannipatanti*.
  14. Dhanavatiyā nattāro magge tiriyaṃ dhāvitvā aṭaviṃ pavisitvā nilīyiṃsu**.
  15. Asani rukkhassa upari patitvā sākhā chinditvā taruṃ māresi.

* Sannipatati = assembles; comes together.

** Nilīyati = hides oneself.

Translate into Pali

  1. The girl’s mother gave a garland to the damsel.
  2. Having tied the cows with ropes the woman dragged (them) to the forest.
  3. Having wandered everywhere in the island, the damsel’s sister came home and ate (some) food.
  4. Where does your mother’s sister live?
  5. My sister’s daughters live in one place.
  6. When will they come to the river?
  7. The queen’s mother-in-law came* here yesterday and went back** today.
  8. Having bathed in the tank, the daughters of the rich woman walked across the garden.
  9. Our aunts will cook* rice-gruel and drink it with women friends.
  10. The cows of the mother-in-law walk between the rock and the trees.
  11. When will your mothers and daughters go to the garden and hear the words of the Buddha?
  12. From where did you bring the elephant?
  13. Sons of the queen went* along the river*** to a forest and there fell in a pit.
  14. There is itch on the hand of the sister.
  15. The thunder-bolt fell* on a rock and broke it into two****.

* Use absolutives like gantvā.

** Went back = paṭinivatti or paccāyami.

*** Along the river = nadiṃ anu or nadī passena.

**** Breaks into two = dvidhā bhindati.

Neuter Gender中性名词

40. Declension of neuter nouns ending in -a

Nayana (eye)

Case Singular Plural
Nom. nayanaṃ nayanā, nayanāni
Acc. nayanaṃ nayanā, nayanāni
Ins. nayanena nayanebhi, nayanehi
Dat. nayanāya, nayanassa nayanānaṃ
Abl. nayanā, nayanamhā, nayanasmā nayanebhi, nayanehi
Gen. nayanassa nayanānaṃ
Loc. nayane, nayanamhi, nayanasmiṃ nayanesu
Voc. nayana, nayanā nayanāni

The following are declined similarly:-

dhana = wealth

phala = fruit

dāna = charity, alms

sīla = precept, virtue

puñña = merit, good action

pāpa = sin

rūpa = form, image

sota = ear

ghāna = nose

pīṭha = chair

vadana = face, mouth

locana = eye

maraṇa = death

ceti = shrine

paduma = lotus

paṇṇa = leaf

susāna = cemetery

āyudha = weapon

amata = ambrosia

tiṇa = grass

udaka = water

jala = water

pulina = sand

sopāṇa = stair

hadaya = heart

arañña = forest

vattha = cloth

suvaṇṇa = gold

sukha = comfort

dukkha = trouble, pain

mūla = root, money

kula = family, caste

kūla = bank (of a river, etc.)

bala = power, strength

vana = forest

puppha = flower

citta = mind

chatta = umbrella

aṇda = egg

kāraṇa = reason

ñāṇa = wisdom

khīra = milk

nagara = city

The Infinitive不定式

41. The sign of the infinitive is –tuṃ. It is used as in English:

  • pacituṃ = to cook
  • pivituṃ = to drink
  • bhottuṃ or bhuñjituṃ = to eat
  • laddhuṃ or labhituṃ = to get
  • dātuṃ = to give
  • pātuṃ = to drink
  • gantuṃ = to go
  • kātuṃ = to do
  • harituṃ = to carry
  • āharituṃ = to bring

Tuṃ is simply added to the roots of one syllable to form the infinitive. An extra -i- is added before tuṃ in the case of the bases consisting of more than one syllable.

Exercise 14

Suggested Solutions

Translate into English

  1. Dhanavanto bhātarānaṃ dhanaṃ dātuṃ na icchanti.
  2. Dānaṃ datvā sīlaṃ rakkhitvā sagge* nibbattituṃ** sakkonti***.
  3. Kumārī alātaṃ ānetvā bhattaṃ pacituṃ aggiṃ jālessati.
  4. Nāriyo nagarā nikkhamma udakaṃ pātuṃ vāpiyā kūlaṃ gacchiṃsu.
  5. Nattāro araññā phalāni āharitvā khādituṃ ārabhiṃsu****.
  6. Sīlavā isi dhammaṃ desetuṃ pīṭhe nisīdi.
  7. Coro āyudhena paharitvā mama pituno aṅguliṃ chindi.
  8. Yuvatiyo padumāni ocinituṃ***** nadiṃ gantvā kūle nisīdiṃsu.
  9. Mayaṃ chattāni ādāya susānaṃ gantvā pupphāni ocinissāma.
  10. Kaññā vatthaṃ ānetuṃ āpaṇaṃ gamissati.
  11. Tumhe vanaṃ gantvā gāvīnaṃ dātuṃ paṇṇāni āharatha.
  12. Mayaṃ locanehi rūpāni passitvā sukhaṃ dukkhaṃ ca labhāma.
  13. Tvaṃ sotena suṇituṃ ghāṇena ghāyituṃ****** ca sakkosi.
  14. Kukkuṭiyā aṇḍāni rukkhassa mūle santi.
  15. Viduno amataṃ labhitvā maraṇaṃ na bhāyanti.
  16. Manussā cittena cintetvā******* puññāni karissanti.
  17. Tumhe dhammaṃ sotuṃ ārāmaṃ gantvā puline nisīdatha.
  18. Dhanavanto suvaṇṇaṃ datvā ñāṇaṃ laddhuṃ na sakkonti.
  19. Dārako chattaṃ gaṇhituṃ******** sopāṇaṃ āruhi.
  20. Mama bhaginī puññaṃ labhituṃ sīlaṃ rakkhissati.

* Sagga = heaven.

** To be born.

*** Are able.

**** Began.

***** To gather, to collect.

****** To smell.

******* Having thought.

******** To take.

Translate into Pali

  1. The boys went to the foot of the tree to eat fruits.
  2. The maiden climbed the tree to gather flowers.
  3. I went into the house to bring an umbrella and a cloth.
  4. The girl asked for a fire-brand to make a fire.
  5. We are able to see objects (=forms) with our eyes.
  6. You smell with your nose and hear with your ears.
  7. Having gone to hear the doctrine, they sat on the sand.
  8. People are not able to purchase wisdom with (their) gold.
  9. Having divided* his wealth the rich man gave (them) to his sons and daughters.
  10. The maidens went out of the city (in order) to bathe in the river.
  11. There were umbrellas in the hands of the women on the road.
  12. Having struck her with a weapon, the enemy wounded** the hand of my mother-in-law.
  13. Having gone to the garden they brought flowers and fruits for the boys.
  14. He will go to the forest in order to bring leaves and grass for the cows.
  15. The girls and boys brought lotuses from the pond (in order) to offer to the shrine.
  16. Having bathed in the tank, our sisters and brothers came home to eat and sleep.
  17. Having seen a leopard the boy ran across the garden and crossed*** the river.
  18. You get merit through charity and virtue.
  19. Having grazed (eaten grass) in the cemetery, my aunt’s cows went to the tank in order to drink water.
  20. The maidens bought flowers in order to make**** garlands for (their) sisters.

* Bhājetvā.

** Vaṇitaṃ akasi.

*** Tari.

**** Kātuṃ; paṭiyādetuṃ.

42. Neuter nouns ending in -i

Aṭṭhi (bone, seed)

Case Singular Plural
Nom., Voc. aṭṭhi aṭṭhī, aṭṭhīni
Acc. aṭṭhiṃ aṭṭhī, aṭṭhīni
Ins. aṭṭhinā aṭṭhībhi, aṭṭhīhi
Dat., Gen. aṭṭhino, aṭṭhissa aṭṭhīnaṃ
Abl. aṭṭhinā, aṭṭhimhā, aṭṭhismā aṭṭhībhi, aṭṭhīhi
Loc. aṭṭhini, aṭṭhimhi, aṭṭhismiṃ aṭṭhisu, aṭṭhīsu

The following are similarly declined:

  1. vāri = water
  2. akkhi = eye
  3. sappi = ghee 酥油
  4. dadhi = curd 凝乳
  5. acci = flame 火焰
  6. satthi = thigh 大腿

43. Neuter nouns ending in -u

Cakkhu (eye)

Case Singular Plural
Nom., Voc. cakkhu cakkhū, cakkhūni
Acc. cakkhuṃ cakkhū, cakkhūni
Ins. cakkhunā cakkhūbhi, cakkhūhi

The rest are similar to those of garu.

The following are declined similarly:-

  • āyu = age
  • dhanu = bow
  • madhu = honey
  • assu = tear
  • jānu, jaṇṇu = knee
  • dāru = firewood
  • ambu = water
  • tipu = lead
  • vasu = wealth
  • vapu = body
  • vatthu = ground, base
  • jatu = sealing wax

44. Some more particles小品词

Particles, named avyaya in Pali, consists of adverbs, conjunctions, prepositions, indeclinable past participles ending in tvā, tvāna, tūna and ya, and infinitives.

  • āma = yes
  • evaṃ = thus, yes
  • addhā = certainly
  • vā, athavā = or
  • puna = again
  • tathā = in that way
  • sakiṃ = once
  • sanikaṃ = slowly
  • sīghaṃ = quickly, soon
  • purato = in the front of, before
  • yāva, tāva = till then, so long
  • nānā = separately
  • vinā = without
  • kathaṃ = how?
  • kasmā = why?

Exercise 15

Suggested Solutions

Translate into English

  1. Mayaṃ gāviyā khīraṃ, khīramhā dadhiṃ, dadhimhā sappiñ ca labhāma.
  2. Mātā dhītuyā akkhīsu assūni disvā (tassā)* vadanaṃ vārinā dhovi.
  3. Kasmā tvaṃ ajja vāpiṃ gantvā puna nadiṃ gantuṃ icchasi?
  4. Kathaṃ tava bhātaro nadiyā padumāni ocinitvā āharissanti?
  5. Addhā te dhanūni ādāya vanaṃ pavisitvā migaṃ māretvā ānessanti.
  6. Amhākaṃ pitaro tadā vanamhā madhuṃ āharitvā dadhinā saha bhuñjiṃsu.
  7. Mayaṃ suve tumhehi** vinā araññaṃ gantvā dārūni bhañjissāma***.
  8. Kumārā sīghaṃ dhāvitvā vāpiyaṃ kīlitvā sanikaṃ gehāni agamiṃsu.
  9. Tumhe khīraṃ pivituṃ icchatha, athavā dadhiṃ bhuñjituṃ?
  10. Yāva mayhaṃ pitā nahāyissati tāva ahaṃ idha tiṭṭhāmi.
  11. Yathā bhūpati āṇāpeti tathā tvaṃ kātuṃ icchasi?
  12. Āma, ahaṃ bhūpatino vacanaṃ atikkamituṃ**** na sakkomi.

* Of her.

** Ablative must be used with “vinā”.

*** Bhañjati = breaks.

**** To surpass.

Translate into Pali

  1. Do you like to drink milk or to eat curd?
  2. First* I will drink gruel and then eat curd with honey.
  3. Go quickly to the market to bring some ghee.
  4. Having bathed in the sea why do you like to go again there now?
  5. Do you know how our fathers gathered honey from the forests?
  6. I will stay on the river bank till you cross the river and come back.
  7. My mother-in-law went to the city without her retinue and returned with a sister.
  8. The millionaire fell on (his) knees** before the king and bowed down at his feet.
  9. Is your horse able to run fast?
  10. Yes, certainly it will run fast.
  11. Having gone to the forest, with bows in hands, our brothers killed an elephant and cut its tasks.
  12. Why does your father walk slowly on the sand?

* Paṭhamaṃ, adv.

** Jānūhi patitvā (don’t use the locative).

****The New Pali Course Book 1

Classification of Nouns名词的分类

45. Nouns are divided into 5 classes, viz:-

  1. Nāmanāma = substantives and proper nouns 专有名词
  2. Sabbanāma = pronouns 代名词
  3. Samāsanāma = compound nouns 合成词
  4. Taddhitanāma = derivatives from nouns or substantives 派生词
  5. Kitakanāma = verbal derivatives

[3] Compound nouns are formed by the combination of two or more words, e.g.,

  • nīluppala = blue water-lily
  • rājaputta = king’s son
  • hattha-pāda-sīsāni = hands, feet and the head

[4] Verbal derivatives, otherwise called Primary Derivatives, are formed from the verbal root itself by adding suffixes, e.g.,

  • paca (to cook) + ṇa = pāka (cooking)
  • dā (to give) + aka = dāyaka (giver)
  • nī (to lead) + tu = netu (leader)

[5] Taddhita nouns or Secondary Derivatives are formed from a substantive or primary derivative by adding another suffix to it, e.g.,

  • nāvā (ship) + ika (in the meaning of engaged) = nāvika (sailor)

[1] The first group of this classification includes concrete, common, proper, and abstract nouns other than that of Primary and Secondary Derivatives.

Pronouns代名词

46. Pronouns admit of all genders as they stand for every person or thing which are in different genders. They become adjectives when they qualify other nouns. They have no vocative forms.

Declension of relative pronoun ya (which, who)关系代词ya的词尾变化

Masculine

Case Singular Plural
Nom. yo ye
Acc. yaṃ ye
Ins. yena yebhi, yehi
Dat., Gen. yassa yesaṃ, yesānaṃ
Abl. yamhā, yasmā yebhi, yehi
Loc. yamhi, yasmiṃ yesu

Feminine

Case Singular Plural
Nom. yā yā, yāyo
Acc. yaṃ yā, yāyo
Ins., Abl. yāya yābhi, yāhi
Dat., Gen. yassā, yāya yāsaṃ, yāsānāṃ
Loc. yassaṃ, yāyaṃ yāsu

Neuter

Case Singular Plural
Nom yaṃ ye, yāni
Acc. yaṃ ye, yāni

The rest is similar to that of masculine.

Similarly declined are:

  • sabba = all
  • pubba = former, eastern
  • itara = the other
  • aññatara = certain
  • añña = other, another
  • katara = which (one of the two)
  • katama = which (one of the many)
  • apara = other, western
  • ubhaya = both
  • para = other, the latter
  • ka (kiṃ) = who, which

Adjectives (Pronominal)形容词（代名词性质的）

47. Adjectives in Pali are not treated separately from nouns, as they take all the inflections of the nouns. Almost all pronouns become adjectives when they are used before a substantive of the same gender, number and case. They are pronouns when they stand alone in a sentence. This difference will become clear from the following exercise.

Exercise 16

Suggested Solutions

Translate into English

  1. Sabbesaṃ nattāro paññavanto na bhavanti.
  2. Sabbā itthiyo vāpiyaṃ nahātvā padumāni piḷandhitvā āgacchiṃsu.
  3. Añño vāṇijo sabbaṃ dhanaṃ yācakānaṃ datvā gehaṃ pahāya pabbaji*.
  4. Mātā ubhayāsaṃ pi dhītarānaṃ vatthāni kiṇitvā dadissati.
  5. Ko nadiyā vāpiyā ca antarā dhenuṃ harati?
  6. Kassa putto dakkhiṇaṃ disaṃ gantvā vīhiṃ āharissati?
  7. Ye pāpāni karonti te niraye** nibbattitvā dukkhaṃ labhissanti.
  8. Kāsaṃ dhītaro vanamhā dārūni āharitvā odanaṃ pacissanti?
  9. Katarena maggena so puriso nagaraṃ gantvā bhaṇḍāni** kiṇi?
  10. Itarā dārikā vanitāya hatthā pupphāni gahetvā cetiyaṃ pūjesi.
  11. Paresaṃ dhanaṃ dhaññaṃ vā gaṇhituṃ mā cintetha.
  12. Aparo aññissaṃ vāpiyaṃ nahātvā pubbāya disāya nagaraṃ pāvisi***.

* Left the household life; became a monk.出家

** Bhaṇḍa = (n) goods.

*** Entered.

Translate into Pali

  1. All entered the city (in order) to see gardens, houses and streets.
  2. The daughters of all the women in the village walked along the path to the shrine.
  3. Another maiden took a lotus and gave (it) to the farmer.
  4. Which man will bring some milk for me?
  5. Who stands on the bank of the river and looks in the southern direction?
  6. Sons of all rich men do not always become wealthy.
  7. Whose grandsons brought the cows here and gave (them) grass to eat?
  8. Tomorrow, all women in the city will come out from there and wander in the forest.
  9. The other woman, having seen a leopard on the street, ran across the garden.
  10. Whosoever* acquires merit through charity will be born in heaven.
  11. A certain man brought lotuses from the pond, another man carried (them) to the market to sell.
  12. My brother’s son broke the branches of the other tree (in order) to gather flowers, leaves and fruits.

* Yo koci.

48. Declension of demonstrative pronoun ta (that)

Masculine

Case Singular Plural
Nom. so (he) te (they)
Acc. taṃ, naṃ (him) te, ne (them)
Ins. tena (by, with or through him) tebhi, tehi (by, with or through them)
Dat., Gen. tassa (to him, his) tesaṃ, tesānaṃ
Abl. tamhā, tasmā tebhi, tehi
Loc. tamhi, tasmiṃ tesu

Feminine

Case Singular Plural
Nom. sā (she) tā, tāyo (those women)
Acc. taṃ, naṃ (her) tā, tāyo (them)
Ins., Abl. tāya tābhi, tāhi
Dat., Gen. tassā, tāyo tāsaṃ, tāsānaṃ
Loc. tassaṃ, tāyaṃ tāsu

Neuter

Case Singular Plural
Nom. taṃ (it) te, tāni (those things)
Acc. taṃ (it) te, tāni (those things)

The rest is similar to that of the masculine.

Eta (that or this) is declined like ta. One has only to prefix an “e” to the forms of ta, e.g. eso, ete, etaṃ, enaṃ, and so on.

49. Declension of demonstrative pronoun ima (this)

Masculine

Case Singular Plural
Nom. ayaṃ = this (man) ime = these (men)
Acc. imaṃ ime
Ins. anena, iminā ebhi, ehi, imebhi, imehi
Dat., Gen. assa, imassa esaṃ, esānaṃ, imesaṃ, imesānaṃ
Abl. asmā, imamhā, imasmā ebhi, ehi, imebhi, imehi
Loc. asmiṃ, imamhi, imasmiṃ esu, imesu

Feminine

Case Singular Plural
Nom. ayaṃ = this (woman) imā, imāyo = these (women)
Acc. imaṃ imā, imāyo
Ins., Abl. imāya imābhi, imāhi
Dat., Gen. assā, assāya, imissā, imissāya, imāya imāsaṃ, imāsānaṃ
Loc. assaṃ, imissaṃ, imāyaṃ imāsu

Neuter

Case Singular Plural
Nom. idaṃ, imaṃ = this (thing) ime, imāni = these (things)
Acc. idaṃ, imaṃ ime, imāni

The rest is similar to that of the masculine.

Exercise 17

Suggested Solutions

Translate into English

  1. Ayaṃ sīho tamhā vanamhā nikkhamma imasmiṃ magge ṭhatvā ekaṃ itthiṃ māresi.
  2. So tāsaṃ yuvatīnaṃ tāni vatthāni vikkiṇitvā tāsaṃ santikā* mūlaṃ labhissati.
  3. Imissā dhītaro tamhā vanamhā imāni phalāni āhariṃsu, aññā nāriyo tāni khādituṃ gaṇhiṃsu.
  4. Imā sabbā yuvatiyo taṃ ārāmaṃ gantvā dhammaṃ sutvā Buddhaṃ padumehi pūjessanti.
  5. Ime manussā yāni puññani vā pāpāni vā karonti tāni te anugacchanti***.
  6. Tassā kaññāya mātā dakkhiṇāya disāya imaṃ gāmaṃ āgantvā idha ciraṃ**** vasissati.
  7. Tassa nattā imassa bhātarā saddhiṃ Koḷambanagaraṃ***** gantvā tāni bhanḍāni vikkiṇissati.
  8. Tā nāriyo etāsaṃ sabbāsaṃ kumārīnaṃ hatthesu padumāni ṭhapesuṃ******, tā tāni haritvā cetiyaṃ pūjesuṃ.
  9. Tassā rājiniyā etā dāsiyo imehi rukkhehi pupphāni ocinitvā imā mālāyo kariṃsu.
  10. Kesaṃ so imaṃ dhanaṃ datvā sukhaṃ labhissati?
  11. Yo magge gacchati, tassa putto suraṃ pivitvā ettha sayati.
  12. Ke taṃ khettaṃ******* gantvā tiṇaṃ āharitvā imāsaṃ gāvīnaṃ datvā khīraṃ labhituṃ icchanti?

* Santika = near (but here: tāsaṃ santikā = from them).

** Mūla (n) money, cash.

*** Anugacchati = follows.

**** Ciraṃ (m) for a long time.

***** Koḷambanagara = Colombo.

****** 3rd person plural of the Past Tense.

******* Khetta (n) field.

Translate into Pali

  1. A certain man having gone to that cemetery gathered those flowers and brought them here.
  2. This lioness having come out from those forest killed a cow in this place*.
  3. The husband of that woman bought these clothes from that market and gave them to his grandsons.
  4. Whose servants will go to Colombo to buy goods for you and me?
  5. Tomorrow his brothers will go to that forest and collect honey and fruits.
  6. Her sisters went to that field (in order) to bring grass for these cows.
  7. I got these lotuses and flowers from a certain woman of that village.
  8. Today all maidens of this city will go to that river and will bathe in it.
  9. They brought those goods to a merchant in that market.
  10. Having sold those cows to the merchants, they bought clothes, garlands and umbrellas with that money.
  11. Who are those men that** killed a lion yesterday in this forest?
  12. Which woman stole her garland and ran through this street?

* Place = ṭhāna (n).

** Use the relative pronoun “ya”.

The Verbal Adjectives or Participles动词性形容词或分词

（过分的绝对式见N36。）

50. Participles are a kind of adjectives formed from the verbal bases. Like verbs they are divided into Present, Past and Future; and each group is again divided into Active and Passive. Being adjectives they are declined in all the genders.

The Present Active Participles are formed by adding “nta” or “māna” to the verbal base, e.g.,现在时主动(语态)分词由动词词根再加上后缀”nta” 或者 “māna”构成

gaccha + nta = gacchanta = going

gaccha + māna = gacchamāna = going

paca + nta = pacanta = cooking

paca + māna = pacamāna = cooking

51. Declension of the Present Participle现在分词的词尾变化

Gacchanta (going)

Masculine

Case Singular Plural
Nom. gacchaṃ, gacchanto gacchanto, gacchantā
Acc. gacchantaṃ gacchante
Ins. gacchatā, gacchantena gacchantebhi, gacchantehi
Dat., Gen. gacchato, gacchantassa gacchataṃ, gacchatānaṃ
Abl. gacchatā, gacchantamhā, gacchantasmā gacchantebhi, gacchantehi
Loc. gacchati, gacchante, gacchantamhi, gacchantasmiṃ gacchantesu
Voc. gacchaṃ, gaccha, gacchā gacchanto, gacchantā

Feminine

Case Singular Plural
Nom., Voc. gacchantī gacchantī, gacchantiyo
Acc. gacchantiṃ gacchantī, gacchantiyo
Ins., Abl. gacchantiyā gacchantībhi, gacchantīhi

and so on like kumārī.（见N.35）

Neuter

Case Singular Plural
Nom. gacchaṃ gacchantā, gacchantāni
Acc. gacchantaṃ gacchante, gacchantāni

The rest is similar to that of the masculine.

Remark: Here one should note that these participles change their endings in the feminine.

The following are declined similarly:-

pacanta = cooking

karonta = doing

caranta = walking

dhāvanta = running

nahāyanta = bathing

hasanta = laughing

bhuñjanta = eating

sayanta = sleeping

passanta = looking at, seeing

nisīdanta = sitting

haranta = carrying

kiṇanta = buying

tiṭṭhanta = standing

āharanta = bringing

viharanta = living, residing

vikkiṇanta = selling

dadanta = giving

rodanta = crying

52. A. All of these have another form ending in –māna, like gacchamāna. In that form, they are declined like nara(N.8) in the masculine, vanitā(N.31) in the feminine, and nayana(N.40) in the neuter.

B. These participles take the gender, number and case of the substantive in forming sentences, e.g.

Tiṭṭhanto goṇo tiṇaṃ khādati = The bull which is standing eats grass, or

Goṇo tiṭṭhaṃ tiṇaṃ khādati = The bull eats the grass standing.

C. Active Participles formed from the transitive bases often take an object, e.g.

Bhattaṃ bhuñjanto = eating rice.

Exercise 18

Suggested Solutions

Translate into English

  1. Gāmaṃ gacchanto dārako ekaṃ goṇaṃ disvā bhāyi.
  2. Dārikā rodantī ammāya santikaṃ gantvā pīṭhe nisīdati.
  3. Vāṇijā bhaṇḍāni vikkiṇantā nadiyaṃ nahāyante manusse passiṃsu.
  4. Kāññāyo hasamānā nahāyantiyo gacchantiṃ vanitaṃ akkosiṃsu.
  5. Puriso hasanto rukkhaṃ āruhitvā phalāni khādanto* sākhāyaṃ nisīdi.
  6. Bhagavā Sāvatthiyaṃ** viharanto devānaṃ manussānaṃ ca dhammaṃ desesi.
  7. Sā sayantiṃ itthiṃ uṭṭhāpetvā*** hasamānā tamhā ṭhānā apagacchi****.
  8. Tumhe bhūmiyaṃ kīḷamānaṃ imaṃ dārakaṃ ukkhipitvā***** mañce ṭhapetha.
  9. Sīhaṃ disvā bhāyitvā dhāvamānā te migā asmiṃ vane āvāṭesu patiṃsu.
  10. Imasmiṃ gāme vasantānaṃ purisānaṃ eko pharasuṃ ādāya vanaṃ gacchanto ekāya kāsuyaṃ pati.
  11. Nisīdantiyā nāriyā putto rodamāno tassā santikaṃ gamissati.
  12. Yācakā bhattaṃ pacantiṃ itthiṃ disvā taṃ āhāraṃ yācantā****** tattha nisīdiṃsu.
  13. Vanamhā dārūnī āharantī kaññā ekasmiṃ pāsāṇe udakaṃ pivamānā******* nīsīdi.
  14. Vāṇijā bhaṇḍāni kiṇantā vikkiṇantā ca gāmesu nagaresu ca āhiṇḍanti.
  15. Dānaṃ dadanto so dhanavā sīlavante gavesati********.

* Khāda = to eat hard food. “Bhuñja” is used in eating soft food.

** In the city of Sāvatthi.

*** Having awakened or raised.

**** Went away, moved aside.

***** Having raised up.

****** Begging.

******* Drinking.

******** Seeks.

Translate into Pali

  1. Going to the river the slave sat at the foot of a tree, eating (some) fruits.
  2. The mother, having raised the crying girl, gave her (some) milk.
  3. Walking on the river-bank we saw (some) people bathing in the river.
  4. Seeing us there a deer began to run and fell in a pit.
  5. Coming out of the forest the lion saw a cow eating grass on that field.
  6. Bringing firewood from this forest the maiden drank water from that tank.
  7. A certain man living in this village saw a leopard running to that mountain.
  8. Our fathers and brothers will wander through villages and towns, (while) selling and buying goods.
  9. Standing on the mountain that day, I saw a lioness sleeping in a cave.
  10. The boy came to see me, laughing and running.
  11. Carrying a drum for his aunt, the farmer sat on this rock, looking at these trees and fields.
  12. The Buddha, living in Sāvatthi for a long time, preached His doctrine to the people of that city.
  13. While cooking (some) rice, his sister sat singing* on a chair.
  14. Giving alms to the beggars the millionaire spent** all his wealth.
  15. Playing on the road the boys saw a man running from there.

* (Gītaṃ) gāyantī.

** Vissajjesi.

The New Pali Course Book 1

Past Participles过去分词

53. The Past Participles are formed in many ways. Their formation will be shown in the second book; only a few examples are given here.

gata = gone

āgata = come

kata = done, made

vutta = told, said

bhinna = broken

otiṇṇa = descended 下降

āhaṭa = brought

pahaṭa = beaten

haṭa = carried

mata = dead

sutta, sayita = slept

ṭhita = stood

nisinna = sat

vuttha = lived

daṭṭha = bitten

pakka, pacita = cooked

laddha = received

kīta = bought

bhutta = eaten

vandita = worshipped

hata = killed

chinna = cut

kuddha = enraged

N.B. — These Participles are often used as complements of verbs, e.g., So Kālakato (hoti) = he is dead. Sometimes the verb is understood.

“To” in the Sense of Ablative of Separation

“to”在离格中的判别

54. Suffix “to” is sometimes added to the nominal bases to denote the ablative of separation. There is no distinction between the singular and plural in that form. These are included in the indeclinables:

rukkhato = from the tree or trees

gāmato = from the village or villages

purisato = from the man or men

tato = from there, (therefore)

kuto = from where?

sabbato = from everywhere

Exercise 19

Suggested Solutions

Translate into English

  1. Hīyo araññaṃ gato so puriso ahinā daṭṭho mari.
  2. Rukkhato otiṇṇā pakkhī dārakena sakkharāhi hatā honti.
  3. Purisena pharasunā chinno so rukkho tassa gehassa upari pati.
  4. Gāmato nikkhantā* tā gāviyo khette tiṇaṃ khāditvā vāpito jalaṃ pivissanti.
  5. Vāṇijehi nagarato āhaṭāni bhaṇḍāni imesu gāmesu manussehi kītāni (honti).
  6. Tāya kaññāya pakkaṃ odanaṃ aṭavito āgatā tassā bhātaro bhuñjitvā sayissanti.
  7. Pitārā vuttaṃ anussarantī** sā yuvatī tāya laddhaṃ dhanaṃ gaṇhituṃ na icchi.
  8. Ekena hatthinā chinnaṃ sākhaṃ aññā hatthiniyo gahetvā khādiṃsu.
  9. Kuto tumhehi imāni vatthāni tāni padumāni ca kītāni?
  10. Kuddho so bhūpati tasmiṃ nagare vutthe sabbe manusse tato nīhari***.
  11. Sappena daṭṭho vāṇijassa putto tassa dāsehi ekassa vejjassa**** santikaṃ nīto***** hoti.
  12. Idha imasmiṃ pīṭhe nisinnaṃ kumāriṃ gehato āgatā aññā dārikā pahari.
  13. Tāya pahaṭā sā kaññā tassā mātuyā santikaṃ gatā rodantī aṭṭhāsi.
  14. Magge gacchantā te purisā tāya dhenuyā bhinnaṃ ghaṭaṃ****** passiṃsu.
  15. Bhūpati tehi manussehi katāni gehāni passitvā tesaṃ mūlaṃ adāsi.

* That have come out.

** Remembering.

*** Ejected.

**** Vejja (m) doctor, physician.

***** Carried.

****** Ghaṭa (m) water-pot.

Translate into Pali

  1. The peacock, having descended from the tree, has gone now to the rock.
  2. Having been bitten by a serpent the boy was carried to a physician.
  3. This woman does not like to take the money recieved from her sister.
  4. The man who has come* from that village bought (some) goods from this market.
  5. Remembering his mother’s words the boy did not go to the dead man.
  6. My aunt’s cows will come out of the forest and will eat the grass mowed and brought by the slave woman.
  7. Having seen a man sleeping on the bed the householder told his boys not to go near him.
  8. A deer was seen by the maiden who was cooking rice** for her mother.
  9. The rice that was cooked by her is given to beggars and crows.
  10. The house made by them was broken by an elephant.
  11. The enraged king killed all men who came to the city.
  12. The branch broken by the elephant fell on the ground, and afterwards your cows ate its leaves.
  13. The garland received from the queen by that girl is given to another girl.
  14. The rice given to them was eaten by the slaves and the beggars.
  15. The horse bought by the millionaire is carried by a charioteer.

* Has come = āgata.

** Who was cooking rice = bhattaṃ pacantiyā.

Adjectives形容词

55. Pronominal (§47) and verbal adjectives (§50) are shown above. Ordinary adjectives are seta (=white), rassa (=short), mahanta (=big), and so on. As the adjectives qualify nouns, which are of different genders and numbers, they must agree with their substantives in gender, number and case.

Examples:

Adj. Noun Adj. Noun Verb
1. Ratto goṇo rassāni tiṇāni khādati
(= The red ox eats some short grasses.)
2. Setā kaññā nīlaṃ vatthaṃ paridahati
(= The fair girl wears a blue cloth.)

Here is a list of adjectives which are frequently used:

khuddaka = small

mahanta = big, huge

dīgha = long

rassa = short, dwarf

ucca = high, tall

nīca = low, vulgar

majjhima = medium

appaka = few, a little

bahu, bahuka = many, much

āma = unripe

pakka = ripe

dahara = young

mahallaka = elderly, old

vitthata = wide, broad

seta = white

nīla = blue

ratta = red

kāḷa = black

pīta = yellow

uttāna = shallow

gambhīra = deep

khara = rough, coarse

mudu = soft

bāla = foolish, young

paṇḍita = wise

balavantu = powerful

dubbala = feeble

surūpa, dassanīya = beautiful, handsome

56. The declension of adjectives will present no difficulties to the student who has mastered the declension of nouns.

The declension of verbal and pronominal adjectives and those of ending in –vantu and –mantu is given above. The others are declined like nouns (in various genders) according to their endings.

For instance: dīgha, rassa and others ending in -a of the above list are declined in the masculine like nara, and in the neuter like nayana. In the feminine they lengthened their last vowel, and are declined like vanitā.

Those ending in -u, such as bahu and mudu are declined like garu, dhenu and cakkhu. ∩Sometimes these, ending in -u, add kā to their feminine stem, and then they are declined like vanitā, e.g., mudu = mudukā, bahu = bahukā.

The words ending in ī, like mālī (one who has a garland), take –inī instead of ī in forming feminine stems, e.g.,

(Masculine) mālī … (Feminine) mālinī

Mālinī and such others are declined like kumārī.

Exercise 20

Suggested Solutions

Translate into English

Rattā gāviyo khette āhiṇdantiyo bahuṃ tiṇaṃ khādiṃsu.

Uccā kumārī nīlaṃ vatthaṃ paridahitvā* mahantaṃ nagaraṃ gamissati.

Bahavo manussā dīghāhi rajjūhi setā dhenuyo bandhitvā gambhīraṃ nadiṃ hariṃsu.

Amhākaṃ bahūnaṃ bandhavānaṃ puttā dubbalā honti**.

Paṇḍitassa purisassa sā bālā bhaginī pakkāni phalāni ocinitvā appakānaṃ dārakānaṃ adāsi.

Tassā mahallikāya itthiyā daharo nattā uttāne jale nahāyati.

Tasmiṃ ucce rukkhe ṭhito vānaro imasmiṃ nīce tarumhi nisinne pakkhino oloketi.

Mālinī nārī rassena maggena khuddakaṃ gāmaṃ gacchi.

Daharā kaññā mudunā hatthena rattāni padumāni gaṇhāti.

Balavanto appakaṃ pi dhanaṃ labhitvā dubbale manusse pīḷenti.

Balavantā kāḷā goṇā uccesu girīsu āhiṇḍitvā bahūni tiṇāni khādanti.

Bahunnaṃ*** bālānaṃ puttā tassā nadiyā gambhīre jale patitvā mariṃsu.

Mama bhātarānaṃ majjhimo nīce pīṭhe nisīditvā āmaṃ phalaṃ khādati.

Mayaṃ suve majjhimaṃ vāpiṃ gantvā setāni padumāni nīlāni uppalāni**** ca āharissāma.

Tumhe mahallake dubbale ca purise disvā mā hasatha.

* Paridahati (v) wears.

** Hoti (v) is.

*** There are two forms: “bahūnaṃ” and “bahunnaṃ”.

**** Uppala (n) lily.

Translate into Pali

A white cow drank much water from that big tank.

Wearing red clothes many girls are going to the big market in that large city.

The sons of that elderly woman are neither powerful nor rich*.

Our young ones always like to eat many unripe fruits.

That foolish woman went to that long river and fell in its deep water.

Water in this pond is not deep but shallow.

My old (elderly) aunt brought a long rope to bind that red cow.

The powerful man cut many tall and dwarf trees in that small garden.

Sitting on a low chair the young girl eats a ripe mango** she got from her mother.

Much grass is brought by the slaves from that small field on the bank of that wide river.

White lotuses and blue lilies are bought by that feeble maiden from the elderly man.

The black oxen are sleeping on the rough ground near that high mountain.

The young boy’s soft hand is burnt by the flame of that small lamp.

Many people will cross the great ocean and come to see this beautiful little island.

In this beautiful city there are big houses, wide streets, long paths, and many gardens.

* Neither … nor = “vā … na”: balavanto vā dhanavanto vā na honti.

** Mango (m,n) amba.

*****The New Pali Course Book 1

Numerals数量词

57. Cardinals基数词

  2. Eka (= ekaṃ)
  3. Dvi (= dve)
  4. Ti (= tayo)
  5. Catu (= cattāro)
  6. Pañca
  7. Cha
  8. Satta
  9. Aṭṭha
  10. Nava
  11. Dasa
  12. Ekādasa
  13. Dvādasa; bārasa
  14. Teḷasa; terasa
  15. Cuddasa; catuddasa
  16. Paṇṇarasa; pañcadasa
  17. Soḷasa
  18. Sattarasa; sattadasa
  19. Aṭṭhārasa; aṭṭhādasa
  20. Ekūnavīsati
  21. Vīsati
  22. Ekavīsati
  23. Dvāvīsati; bāvīsati
  24. Tevīsati
  25. Catuvīsati
  26. Pañcavīsati
  27. Chabbīsati
  28. Sattavīsati
  29. Aṭṭhavīsati
  30. Ekūnatiṃsati
  31. Tiṃsati; tiṃsā
  32. Ekātiṃsati
  33. Dvattiṃsati; battiṃsati
  34. Tettiṃsati
  35. Ekūnacattāḷīsā
  36. Cattāḷīsati; cattāḷīsā

49. Ekuṇapaññāsā

50. Paññāsā; paṇṇāsā; paññāsati; paṇṇāsati

59. Ekūnasaṭṭhi

60. Saṭṭhi

62. Dvesaṭṭhi; dvāsaṭṭhi; dvisaṭṭhi

69. Ekūnasattati

70. Sattati

79. Ekūnāsīti

80. Asīti

82. Dveasīti; dvāsīti; dviyāsīti

83. Teasīti; tiyāsīti

84. Caturāsīti

89. Ekūnanavuti

90. Navuti

92. Dvenavuti; dvānavuti; dvinavuti

99 = Ekūnasataṃ

100 = Sataṃ

1000 = Sahassaṃ

10,000 = Dassahassaṃ

100,000 = Satasahassaṃ; lakkhaṃ

1,000,000 = Dasalakkhaṃ

10,000,000 = Koṭi

100,000,000 = Dasakoṭi

1,000,000,000 = Satakoṭi

58. Some of these numerals take all the genders, and some have their own.

  1. The stems eka, ti, catu are of all genders and declined differently in each gender.
  2. The stem dvi and those from pañca to aṭṭhārasa do not show different inflections in different genders though they take all the genders.
  3. From vīsati to navuti the numbers are feminine. So is koṭi.
  4. Stems sata, sahassa and the compounds ending with them are neuter.
  5. Eka (one) has only singular forms. The plural forms of it are used to express the meaning “some”, e.g. eke manussā = some people.
  6. The stems from dvi to aṭṭhārasa have only the plural forms. From vīsati upwards to navuti and from sata upwards to koṭi are in singular. But they take the plural form when it is required to show separate quantities, e.g. cattāri satāni = four (quantities) of hundred.
  7. Numerals are more often used as adjectives.

Declension of Numerals数字词的词尾变化

59. “Eka” is declined like the relative pronoun “ya” given above (§46).

Declension of Dvi (= two)

Plural (common to all genders)
Nom., Acc. dve, duve
Abl., Ins. dvībhi, dvīhi
Dat., Gen. dvinnaṃ, duvinnaṃ
Loc. dvīsu

Declension of Ti (= three)

Plural
Masculine Feminine Neuter
Nom., Acc. tayo tisso tīni
Abl., Ins. tībhi, tīhi tībhi, tīhi tībhi, tīhi
Dat., Gen. tinnaṃ, tinnannaṃ tissannaṃ tinnaṃ, tinnannaṃ
Loc. tīsu tīsu tīsu

Declension of Catu (= four)

Plural
Masculine Feminine Neuter
Nom., Acc. cattāro, caturo catasso cattāri
Abl., Ins. catūbhi, catūhi catūbhi, catūhi catūbhi, catūhi
Dat., Gen. catunnaṃ catassannaṃ catunnaṃ
Loc. catusu catusu catusu

Declension of Pañca (= five)

Plural (similar in all genders)
Nom., Acc. pañca
Abl., Ins. pañcabhi, pañcahi
Dat., Gen. pañcannaṃ
Loc. pañcasu

Cha, satta, aṭṭha and all up to aṭṭhādasa are declined like pañca, e.g.

Nom. Acc. Abl. Dat., Gen. Loc.
cha cha chahi channaṃ chasu

60. Vīsati and other numerals ending in -i are declined like bhūmi (§34). Tiṃsā and others ending in -ā are declined like vanitā. Vīsati itself has another form ending in -ā, i.e., vīsā.

“Sata” (100) and “sahassa” (1000) are declined like nayana (§40).

Exercise 21

Suggested Solutions

Translate into English

Cattāro purisā catūhi pharasūhi cattāri rukkhāni chinditvā āharissanti.

Tā tisso itthiyo imehi tīhi maggehi taṃ aṭaviṃ gantvā tissannaṃ kaññānaṃ tīṇi phalāni adaṃsu.

Ekissaṃ sālāyaṃ sataṃ purisā, paññāsā itthiyo ca nisīdissanti.

Mayaṃ ito navahi divasehi* pañcahi kumārehi saddhiṃ Koḷambanagaraṃ gamissāma.

Pañca dāsā dasannaṃ assānaṃ bahuṃ tiṇaṃ, appakaṃ udakañca āhariṃsu.

Vīsati purisā dasahi goṇehi cattāri khettāni kasanti.

Vāṇijo kahāpaṇānaṃ** dvīhi satehi*** aṭṭha asse kiṇitvā te catunnaṃ dhanavantānaṃ vikkiṇi.

Tāsaṃ channaṃ itthīnaṃ cha bhātaro mahantaṃ pabbataṃ āruhitvā cha kapayo ānesuṃ.

Tāsaṃ mātā dasa ambe kiṇitvā catassannaṃ dhītarānaṃ dadissati.

Idāni Laṅkāyaṃ pañca-cattāḷīsa-satasahassaṃ manussā vasanti.

Pubbe Sāvatthinagare manussānaṃ satta koṭiyo**** vasiṃsu.

Tumhe ito dvīhi vassehi Anurādhapuraṃ***** gantvā tattha nava divase vasantā mahante cetiye passissatha.

Dāso ekena hatthena dve nāḷikere****** itarena ekaṃ panasañca******* harati.

Ahaṃ cattāri vassāni********* nagare vasitvā tato pacchā tayo māse********* gāme vasissāmi.

* After nine days.

** ‘Kahāpaṇa’ is a square coin extensively used in former days, the purchasing power of which is said to have been about that of a florin (2 shillings).

*** With two hundreds (of kahāpaṇas).

**** Seven crores of people.

***** The sacred city of the Buddhists in Ceylon.

****** Nāḷikere (m/n) coconut.

******* Panasa (m/n) jackfruit.

******** Vassa (m/n) year.

********* Māsa (m) month,

Translate into Pali

  1. Four women bought eight mangoes and gave them to the two daughters.
  2. Tomorrow five men will go to the forest and cut ten trees with their five axes.
  3. Three girls went separately* to three tanks and each** brought thirty flowers.
  4. In this hall there are five hundred men and three hundred women.
  5. There are five thousand people, one thousand cattle*** and five hundred houses in this town.
  6. The seven brothers of the five girls went to that forest and killed eight deer.
  7. We lived in Colombo for eight years and nine months.
  8. They will go to live there again three years and two months hence.
  9. Having bought three clothes the father gave them to his three daughters.
  10. Ten men with twenty oxen are ploughing these five fields.
  11. Sixty elephants came out of the city and thirty of them entered the forest.
  12. Of the twelve horses bought by me one is sold to another man.
  13. The slave having brought 25 coconuts sold 20 of them to a woman.
  14. Two merchants bought two horses for three hundred**** pieces (of kahāpaṇas).
  15. Five million people live in the island of Ceylon.

* Visuṃ.

** Ek’ekā.

*** Gāvo.

**** Use the Instrumental.

Ordinal Numerals序数词

61. Ordinal Numerals

Paṭhama = first

Dutiya = second

Tatiya = third

Catuttha = fourth

Pañcama = fifth

Chaṭṭha = sixth

Sattama = seventh

Aṭṭhama = eighth

Navama = ninth

Dasama = tenth

Ekādasama = Eleventh

Dvādasama = twelfth

Terasama = thirteenth

Cuddasama = fourteenth

Vīsatima = twenieth

Tiṃsatima = thirtieth

Cattāḷīsatima = fortieth

Paṇṇāsatima = fiftieth

Saṭṭhima = sixtieth

Sattatima = seventieth

Asītima = eightieth

Navutima = ninetieth

Satama = hundredth

All these are treated as adjectives.

In the masculine they are declined like nara

. In the feminine their last vowel is changed into ā or ī and are declined like vanitā and kumārī respectively. Their declension in the neuter is like that of nayana.

Remark. “The first among the eight men” and such other phrases should be translated with the locative or genitive forms, as:

(1) Aṭṭhasu purisesu paṭhamo or

(2) Aṭṭhannaṃ purisānaṃ paṭhamo.

Exercise 22

Suggested Solutions

Translate into English

  1. Gacchantesu dasasu purisesu sattamo vāṇijo hoti.
  2. Tassa sattamā dhītā aṭṭhamāya ekaṃ vatthaṃ adāsi.
  3. Catassannaṃ yuvatīnaṃ tatiyāya bhātā pañca asse ānesi.
  4. Mayhaṃ pitā sattatime vasse pañcame māse kālaṃ akāsi*.
  5. Mayaṃ ito chaṭṭhe divase catūhi purisehi saddhiṃ dutiyaṃ nagaraṃ gamissāma.
  6. Idāni aṭṭhamo Edwardnāmo bhūpati rajjaṃ karoti**.
  7. Pubbe chaṭṭho Parakkamabāhu-bhūpati Jayavaddhanapure rajjaṃ kari.
  8. Pāṭhasālāya*** asītiyā sissesu pañcavīsatimo hīyo gambhīre udake pati.
  9. Amhākaṃ pitāro ito pañcame vasse bahūhi manussehi Anurādhapuraṃ gamissanti.
  10. Dvīsu pāṭhasālāsu paṭhamāya tisataṃ sissā**** uggaṇhanti.
  11. Dvinnaṃ dhanavantānaṃ dutiyo tiṃsatiyā yācakānaṃ dānaṃ adāsi.
  12. Nahāyantīsu pañcasu nārīsu tatiyāya bhātā dhanavā hoti.
  13. Bhattaṃ pacantīnaṃ tissannaṃ itthīnaṃ dutiyā nahāyituṃ gamissati.
  14. Bhagavā paṭhamaṃ vassaṃ Bārāṇasiyaṃ Isipatanārāme vihari.
  15. Tadā so pañcannaṃ bhikkhūnaṃ bahunnaṃ manussānañca dhammaṃ desesi.

* Kālaṃ karoti = dies.

** Rajjaṃ karoti = reigns.

*** Pāṭhasālā (f) school.

**** Sissa (m) student.

Translate into Pali

  1. The fifth of the ten merchants will buy the gem.
  2. On the third day the four rich men will give alms to a hundred beggars.
  3. There are eight hundred students in the first of the three schools.
  4. My fourth brother lives in the sixth house of the fifth street in Colombo.
  5. We will go to the city in the third month of the second year.
  6. His tenth son will come here on the 25th day of this month.
  7. The sixth of the seven women wears a red cloth, and the fifth a blue one.
  8. King Edward VĪ died 26 years ago*.
  9. His son, King George V reigned for 25 years and 10 months.
  10. I will buy the second of these ten horses with one hundred florins.
  11. Out of the eighty students in this school the 20th died yesterday.
  12. His dead body was carried to the cemetery by 15 students.
  13. My sixth brother will come here with the fourth one.
  14. His third brother’s second daughter learns at this school.
  15. The first sister of the queen will visit Anurādhapura after three months.

* Ago (ni) upari. Use the genitive with this.

The New Pali Course Book 1

Adverbs副词

62. The adverb proper in Pali is stated to be in the accusative singular of the neuter, e.g.,副词的专有形式作为中性名词宾语的单数形式出现

  • “Sukhaṃ sayati” = sleeps comfortably. 睡得很舒服
  • “Sādhukaṃ karoti” = does (it) well. 做得好

But many other indeclinables like tadā (then) may be taken under this heading.

Of the numerical adverbs ordinals take the form of the neuter singular, e.g.

  • Paṭhamaṃ = at first; for the first time.
  • Dutiyaṃ = for the second time.

Cardinals form their adverbs by adding suffixes –kkhattuṃ and dhā.

  • Catukkhattuṃ = four times.
  • Catudhā = in four ways.

A List of Adverbs

  • visuṃ = severally, separately
  • dukkhaṃ = with difficulty
  • samaṃ = evenly
  • sanikaṃ = slowly
  • sīghaṃ = quickly
  • evaṃ = thus, so
  • sahasā = suddenly
  • daḷhaṃ = tightly, strictly
  • ekadhā = in one way
  • dvikkhattuṃ = twice
  • sakiṃ = once
  • pañcadhā = in five ways
  • kathaṃ = how?
  • tathā = in that way
  • sādhukaṃ = well
  • abhiṇhaṃ = constantly
  • ekamantaṃ = aside

Exercise 23

Suggested Solutions

Translate into English

  1. Imesaṃ dasannaṃ dhanavantānaṃ pañcamo sukhaṃ jīvati.
  2. Ayaṃ dīpi sanikaṃ āgantvā sahasā gāviyā upari pati.
  3. Aṭṭhannaṃ kaññānaṃ chaṭṭhā gāviṃ daḷhaṃ bandhitvā vāpiṃ nesi.
  4. Ime pañca dārakā abhinhaṃ magge dhāvantā kīḷanti.
  5. Imesu navasu sissesu sattamo sādhukaṃ uggaṇhāti.
  6. Bhikkhū Bhagavato santikaṃ āgantvā taṃ vanditvā ekamantaṃ nisīdiṃsu.
  7. So seṭṭhī (attano*) dhanaṃ pañcadhā vibhajitvā pañcannaṃ dhītarānaṃ adadi.
  8. Tassa chaṭṭhāya dhītuyā putto dvikkhattuṃ imaṃ nagaraṃ āgacchi.
  9. Paṭhamaṃ te assā rathaṃ samaṃ ākaḍḍhiṃsu, dutiyaṃ sīghaṃ dhāviṃsu.
  10. Mama aṭṭhannaṃ bhātarānaṃ catuttho dukkhaṃ jīvati.
  11. Kathaṃ te cattāro vāṇijā tattha vasanti?
  12. So dhītaraṃ evaṃ vatvā sahasā tato aññaṃ ṭhānaṃ gacchi.

* His own.

Translate into Pali

  1. Those ten boys are constantly playing at this place.
  2. The fifth of these seven merchants lives happily (or comfortably).
  3. The king twice came out of the city and once bathed in this tank.
  4. The horses will run quickly drawing evenly the carriages after them.
  5. The fourth of the seven monks does not observe* the precepts** well.
  6. These twelve merchants went to the Buddha and sat aside to hear His preaching***.
  7. Suddenly a thief came to me and tried**** to take my umbrella.
  8. Slowly they went together***** to the bank of the river and came back separately.
  9. The third of the five sons of my friend learns with difficulty.
  10. How did he enter the city and come out of it quickly?
  11. The second daughter of his sixth brother lives (with difficulty) or miserably.
  12. Thus he spoke to his third sister and went aside.

* Na rakkhati.

** Sīlāni or sikkhāpadāni.

*** Desanaṃ.

**** Ussahi.

***** Ekato.

Syntax句法(结构)

63. A sentence may contain any number of words; but one cannot make a sentence without a verb.

Even the shortest sentence must have two portions: the subject (kattā) and the predicate (kriyā). (One may say “Go” without any subject, but there the subject is understood.)

(1) “Puriso sayati.” (The man sleeps), is a complete sentence. Here “puriso” is the subject and “sleeps” is the predicate.

(2) The above sentence has no object as intransitive verbs do not take an object. But transitive verbs always take an object; therefore a sentence formed with a transitive verb consists of three portions, viz.:- kattā (subject), kammaṃ (object), and kriyā (predicate), e.g.

Subject主语 Object宾语 Predicate谓语
Puriso rukkhaṃ chindati
= The man cuts the tree.

Order of Sentences句子的次序

64. In the sentence, “Puriso rukkhaṃ chindati”, the subject comes first, the object second, and the predicate last. (In an English sentence, the object must come after the predicate.)

This is the general way of forming sentences which a beginner must follow. But there are no definite rules about the order of the words in a Pali sentence. The above sentence may be written in four ways:-

(1) Puriso rukkhaṃ chindati.

(2) Rukkhaṃ puriso chindai.

(3) Chindati puriso rukkhaṃ.

(4) Puriso chindati rukkhaṃ.

In any way the meaning is the same; and one has no difficulty in finding the subject and the object as they are always in different cases.

Concord一致性

65. (1) The predicate must agree with the subject in number and person.

(2) An adjective (participle included), must agree with the noun it qualifies in gender, number and case, e.g. Balavā puriso sayantaṃ goṇaṃ bandhati.

(3) A relative pronoun must agree with its antecedent in gender, number and person, e.g.,

(A) Ye puññaṃ karonti te sagge nibbattanti.

(B) Yo magge gacchati tassa pitā hīyo mari.

Exercise 24

Suggested Solutions

Point out subjects, objects and predicates in the following sentences:-

  1. Bhātā vāpiṃ gacchanto ekassa rukkhassa mūle nisīdi.
  2. Tassa pitā pāto gehā nikkhamitvā vanaṃ gamissati.
  3. Te pakkhino tesaṃ rukkhānaṃ sākhāsu nisīditvā ravanti.
  4. Catasso kumāriyo pupphāni ocinituṃ ekaṃ rukkhaṃ āruhiṃsu.
  5. Dasa hatthino imassa taruno aṭṭha sākhā bhañjitvā khādiṃsu.
  6. Sā yuvatī dve mālā piḷandhitvā hasantī tiṭṭhati.
  7. Suve mayaṃ taṃ nagaraṃ gantvā bahūni bhaṇḍāni kiṇissāma.
  8. Magge dhāvantā pañca dārakā ekasmiṃ āvāṭe patiṃsu.
  9. Paṇṇarasa vāṇijā dasa asse āharitvā seṭṭhino vikkiṇiṃsu.
  10. Dve kassakā cattāro kāḷe goṇe haritvā tassaṃ nadiyaṃ nahāpesuṃ.

Insert suitable subjects, objects and predicates where necessary.

  1. …………… rukkhaṃ āruhitvā phalāni ocināti.
  2. Magge gacchanto …………… dhāvante …………… passi.
  3. Tuyhaṃ bhaginī dārakaṃ ādāya hasantī …………….
  4. Dāso …………… rajjuyā bandhitvā nahāpeti.
  5. …………… āpaṇamhā vatthāni kiṇitvā ānetha.
  6. Mayaṃ nahātvā āgantvā bhattaṃ …………….
  7. Ahaṃ suve tayā saddhiṃ gāmaṃ …………….
  8. Yuvatiyo …………… ocinituṃ …………… gamissanti.
  9. Amhākaṃ …………… tasmiṃ nagare bhaṇḍāni vikkiṇanti.
  10. Cattāro …………… padumāni ādāya vihāraṃ gamissanti.
  11. …………… suve āpaṇaṃ gantvā …………… āharissāma.
  12. Tvaṃ sakkharāhi godhaṃ mā …………….
  13. Vānarā …………… āruhitvā …………… bhañjanti.
  14. Tā itthiyo …………… pacitvā bhuñjitvā …………….

Enlarge and Analyse a Sentence如何扩展和分析一个句子

How to Enlarge and Analyse a Sentence

66. It is stated that a sentence consists of two parts, the subject and the predicate, or sometimes three parts: the subject, the object and the predicate. (Note that the object belongs to the predicate.)

In enlarging a sentence one must enlarge the subject or the object, or both of them. They may be enlarged with one or more adjectives, adjectival phrases, or clauses, or with a noun in the genitive, which is in the nature of an adjective, as it separates the thing possessed, from others.

The enlargement of a predicate is called its extension. It may be done by adding one or more adverbs or adverbial phrases, or words in the Instrumental, Ablative (of separation) or Locative cases.

Now let us enlarge the sentences:

(A) Puriso rukkhaṃ chindati.

Enlargement of subject Subject Enlargement of object Object Enlargement of predicate Predicate
Balavā puriso mahantaṃ rukkhaṃ pharasunā chindati.
So seto, balavā puriso uccaṃ, muduṃ rukkhaṃ hatthehi pharasuṃ ādāya chindati.
Paññavā, dhanavā, balī puriso pupphehi phalehi ca yuttaṃ, taṃ rukkhaṃ tasmiṃ vane, idāni chindati.

(B) Goṇo tiṇaṃ khādati.

Enlargement of subject Subject Enlargement of object Object Enlargement of predicate Predicate
Ratto goṇo bahuṃ tiṇaṃ idāni khādati.
Balavā seto goṇo khette jātaṃ, bahuṃ tiṇaṃ tatta ṭhatvā, sīghaṃ khādati.
Catuppado*, siṅgi**, bālo, rukkhe baddho, goṇo khuddakā khettamhā dāsena ānītaṃ tiṇaṃ visuṃ visuṃ katvā ādāya khādati.

* Quadruped or that which has four feet.

** That which has horns, or possessed of horns.

Exercise 25

Suggested Solutions

Enlarge the following sentences.

  1. Kumāri bhattaṃ pacati.
  2. Dārako magge kīḷati.
  3. Vānarā rukkhe nisīdanti.
  4. Kassakā khettaṃ kasiṃsu.
  5. Sīho vanamhi vasati.
  6. Bhūpati nagare carati.
  7. Pitā gehe sayati.
  8. Dhītaro nadiyaṃ nahāyanti.
  9. Bhātuno putto uggaṇhāti.
  10. Vanitāyo padumāni āharanti.
  11. Tumhe pakkhino mā māretha.
  12. Tvaṃ cetiyaṃ vandāhi.
  13. Ahaṃ sīlaṃ rakkhissāmi.
  14. Bhikkhavo dhammaṃ desenti.
  15. Mayaṃ Anurādhapuraṃ gamissāma.

Analyse the following sentences.

  1. Cattāro purisā balavante aṭṭha goṇe taṃ mahantaṃ khettaṃ hariṃsu.
  2. Imasmiṃ gāme aṭṭhasu gehesu pañcatiṃsati manussā dukkhaṃ vasanti.
  3. Te dhanavantā mahantesu mañcesu sukhaṃ sayissanti.
  4. Pañcannaṃ dāsānaṃ dasa puttā vīsatiyā balavantehi goṇehi khettaṃ kasanti.
  5. Ekā itthī dvinnaṃ puttānaṃ rattāni vatthāni āharitvā adāsi.
  6. Dhanavanto vāṇijā sakaṭehi bhaṇḍāni ādāya gāme gantvā tāni sīghaṃ vikkiṇissanti.
  7. Bhūpatino paṭhamo putto bahūhi manussehi saddhiṃ suve uyyānaṃ gamissati.
  8. Mayhaṃ mātulānī rattaṃ gāviṃ dīghāya rajjuyā daḷhaṃ rukkhe bandhi.
  9. Seṭṭhino balavanto aṭṭha puttā kakkhaḷaṃ coraṃ asīhi paharitvā tatth’eva* māresuṃ.
  10. Gāmaṃ gacchantī vanitā aññissā bālaṃ dhītaraṃ disvā tassā tayo ambe adāsi.

* Tatth’eva = on the spot.

The New Pali Course Book 1

Passive Voice被动语态

67. The verbs given so far in this book are of the Active Voice. To form the passive, one must add “ya”, sometimes preceded by i or ī, to the root before the verbal termination, e.g.,

  • paca + ti > paca + īya + ti = pacīyati (is cooked)
  • kara + ti > kara + īya + ti = karīyati (is done)

Often, the “ya” is assimilated by the last consonant of the base, e.g.,

  • pac + ya + ti = paccati (is cooked)
  • vuc + ya + ti = vuccati (is told)

68. In forming a sentence with a verb in the passive voice, the subject stands in the Ablative of Agent and the object in the Nominative. The verb takes the number and the person of the Nominative (object).

This is the way Pali grammarians stated it. But in English, the subject always take the Nominative form; therefore the object becomes the subject when a sentence is turned from active to passive.

Vanitā odanaṃ pacati.

turned into passive, becomes:-

Vanitāya odano pacīyati (or paccati).

Here, “vanitāya” is named anuttakattā (the agent, subject) and “odano” uttakamma (the object in the Nominative) in Pali.

69. Conjugation of Paca (to cook)

Present Tense, Passive

Person Singular Plural
3rd (so) paccati = it is cooked (te) paccanti = they are cooked
2nd (tvaṃ) paccasi = thou are cooked (tumhe) paccatha = you are cooked
1st (ahaṃ) paccāmi = I am cooked (mayaṃ) paccāma = we are cooked

Conjugation of Pahara (to beat)

Person Singular Plural
3rd (so) paharīyati = he is beaten (te) paharīyanti = they are beaten
2nd (tvaṃ) paharīyasi = thou art beaten (tumhe) paharīyatha = you are beaten
1st (ahaṃ) paharīyāmi = I am beaten (mayaṃ) paharīyāma = we are beaten

The following are conjugated like “paharīyati”:-

  • karīyati = is done or made
  • gaṇhīyati = is taken
  • harīyati = is carried
  • āharīyati = is brought
  • bandhīyati = is tied
  • bhuñjīyati = is eaten
  • ākaḍḍhīyati = is dragged or drawn
  • dīyati = is given
  • kasīyati = is ploughed
  • desīyati = is preached
  • mārīyati = is killed
  • vandīyati = is worshipped
  • kiṇīyati = is bought
  • vikkiṇīyati = is sold
  • rakkhīyati = is protected
  • bhāsīyati = is told
  • dhovīyati = is washed

Exercise 26

Suggested Solutions

Translate into English

  1. Kaññāya odano pacīyati.
  2. Te Goṇā dāsehi paharīyanti.
  3. Tvaṃ balinā purisena ākaḍḍhīyasi.
  4. Mayaṃ amhākaṃ arīhi mārīyāma.
  5. Te migā tāya dāsiyā bandhīyanti.
  6. Iminā vaḍḍhakinā* imasmiṃ gāme bahūni gehāni karīyanti.
  7. Tumhe tasmiṃ gāme manussehi bandhīyatha.
  8. Amhākaṃ bhaṇḍāni tesaṃ dāsehi gāmaṃ harīyanti.
  9. Aṭṭhahi vāṇijehi cattāro assā nagaraṃ āharīyanti.
  10. Mayaṃ amhākaṃ dhītarehi nattārehi ca vandīyāma.
  11. Taṃ mahantaṃ khettaṃ pañcahi kassakehi kasīyati.
  12. Vanitāya bahūni vatthāni tassaṃ pokkharaṇiyaṃ dhovīyanti.
  13. Seṭṭhinā bahunnaṃ yācakānaṃ dānaṃ dīyati.
  14. Tasmiṃ ārāme vasantehi bhikkhūhi sīlāni rakkhīyanti.
  15. Chahi bhikkhūhi pañcasatānaṃ manussānaṃ dhammo desīyati.
  16. Paññāsāya manussehi tasmiṃ āpaṇe bahūni bhaṇḍāni kiṇīyanti.
  17. Dasahi vanitāhi dvisataṃ ambānaṃ vikkiṇīyati.
  18. Dāsiyā pakko odano gahapatinā bhuñjīyati.
  19. Magge ṭhito dārako tassa mātuyā hatthehi gaṇhīyati.
  20. Buddhena devānaṃ manussānañca dhammo bhāsīyati.

* Vaḍḍhakī (m) carpenter.

Translate into Pali

  1. The cows are tied with long ropes by the slaves.
  2. Two black horses are bought by the two rich men.
  3. You are beaten by four men.
  4. This house is built (made) by eight carpenters.
  5. Nine cows are killed by two tigers in that forest.
  6. Thou art dragged to the field by those powerful men.
  7. Many goods are sold in this village by those two merchants.
  8. You are tied fast by the people of the city.
  9. The baby is carried to a physician by his mother.
  10. The rice is well cooked by the second daughter of the merchant.
  11. The doctrine is preached to the people of this village by the monks residing in that monastery*.
  12. The rice cooked by the slave woman is eaten by her son and brothers.
  13. Many red clothes are washed in the tank by those women.
  14. Three hundred mangoes are sold by six tall women.
  15. Much wealth is given to his relations by that rich man.
  16. All grass in this field is eaten by eight oxen and four cows.
  17. The Buddha is worshipped everywhere in this island.
  18. Two fields are ploughed by 12 farmers and six oxen.
  19. Those who went by that path are killed by a lion.
  20. The son of the man who walks on the road is beaten by that powerful man.

* Vihāra (m) monastery.

70. The past and future forms of the Passive Voice are formed by adding “ī + ya” to the root before the verbal termination, e.g.,

Past 3rd singular:

– pahara + ī > pahara + ī-ya + ī = paharīyī = (he) was beaten

Future 3rd singular:

– paca + issati > paca + ī-ya + issati = pacīyissati = (it) will be cooked

Passive Participles被动分词

71. The participles, like verbs, are divided into two classes, that of Active and Passive. The Active Present Participles are shown above (§50). The Passive Present Participle is formed by adding “ī + ya” to the root before the active termination, e.g.,

(1) paca + māna > paca + ī-ya + māna = pacīyamāna = being cooked

(2) pahara + nta > pahara + ī-ya + nta = paharīyanta = being beaten

Forms like pacamāna (being cooked) and vuccamāna (being told) also are formed by assimilating “ya” with the last consonant of the root. (The rules of assimilation will be given in the Second Book.)

72. The Declinable Active Past Participles are very few. The Passive Past Participles are formed in various ways; the most common way to form them is to add “ta” or “ita” to the root or the verbal base, e.g.,

  • paca + ita = pacita (cooked)
  • hara + ita = harita (carried)
  • nahā + ita = nahāta (bathed)
  • nī + ta = nīta (carried)
  • nā + ta = ñāta (known)
  • bhū + ta = bhūta (become, been)
  • su + ta = suta (heard)

Here one notices that “ita” is added to the roots ending in a, and ta is added to the roots ending in vowels other than a. But this rule is not without exceptions.

A list of some Passive Past Participles is given above (§53). The words therein are formed in various ways; but the student should not bother at present about their formation.

Another form of Passive Past Participles much common in use is formed by adding ‘inna’ to the root and by dropping the last syllable or the vowel of the root, e.g.,

  • chida + inna = chinna (cut)
  • bhida + inna = bhinna (broken)
  • dā + inna = dinna (given)
  • tara + inna = tiṇṇa (crossed, gone ashore)
  • ni + sīda + inna = nisinna (sat)

73. The Potential (or Future) Passive Participles are formed by adding ‘tabba’ and ‘anīya’ to the verbal base, e.g.,

  • kātabba / karaṇīya (must be, fit to be, or should be done)
  • haritabba / haranīya (must be, fit to be, or should be carried)
  • pacitabba / pacanīya (must be, fit to be, or should be cooked)
  • bhuñjitabba (fit to be or should be eaten)
  • dhovitabba (fit to be or should be washed)
  • bhavitabba (fit to be or should become or happen)
  • nisīditabba (fit to be or should be sat)
  • vattabba (fit to be or should be told)
  • vanditabba (fit to be or should be worshipped)
  • dātabba (fit to be or should be given)
  • chinditabba (fit to be or should be cut)
  • rakkhitabba (fit to be or should be observed or protected)
  • uggaṇhitabba (fit to be or should be learnt)

Exercise 27

Suggested Solutions

Translate into English

  1. Kaññāya bhuñjiyamānaṃ bhattaṃ sunakhassa dātabbaṃ (hoti).
  2. Purisena chindiyamāno rukkho gehassa upari patissati.
  3. Purisehi khettāni kasitabbāni, vanitāhi tesaṃ bhattaṃ pacitabbaṃ.
  4. Puttehi dhītarehi ca pitaro mātaro ca vanditabbā honti.
  5. Dāsena harīyamāno asso vāṇijānaṃ vikkiṇitabbo hoti.
  6. Corehi paharīyamānā purisā aññaṃ kattabbaṃ adisvā* aṭaviṃ dhāviṃsu.
  7. Sārathinā paharīyamāno asso rathaṃ ākaḍḍhanto sīghaṃ dhāvati.
  8. Tumhehi dānāni dātabbāni, sīlani rakkhitabbāni, puññāni kātabbāni (honti).
  9. Sissehi dhammo sotabbo** satthāni*** uggaṇhitabbāni.
  10. Mayā dīyamānaṃ**** bhuñjitabbaṃ bhuñjituṃ bahū yācakā āgacchanti.
  11. Vanitā dhovitabbāni vatthāni ādāya vitthataṃ nadiṃ gamissati.
  12. Yuvatiyo vandanīyāni cetiyāni disvā ekāya kaññāya ociniyamānāni padumāni yāciṃsu.
  13. Mama bhātā tasmiṃ vane āhiṇḍanto chindanīye bahū rukkhe passi.
  14. Mayā ovadiyamāno bālo vattabbaṃ apassanto khinno***** nisīdi.

* Not seeing.

** Should be heard.

*** Sciences.

**** Given by.

***** Dejected.

Translate into Pali

  1. The fruit that is being eaten by the boy should not be given to another one.
  2. The field should be ploughed by the farmers with their oxen.
  3. Being beaten by an enemy and not knowing what should be done*, the man ran across the field.
  4. Many beggars came to receive the alms given by the rich merchant.
  5. Your parents** are to be worshipped and protected by you.
  6. Being admonished*** by the teacher the student began to learn what should be learnt.
  7. The horses that are being carried by the merchants are to be sold tomorrow.
  8. Ths horse being beaten by the slave ran quickly to the field.
  9. Precepts should be oberved and alms should be given by you.
  10. Many clothes are to be washed by our friends.
  11. Ten men cut many trees that should be cut in that garden.
  12. The trees which are being cut by them will fall on other trees.
  13. The merchants did not get any food that should be eaten by them.
  14. What should happen will happen**** to us and the others.
  15. The rice is to be cooked and carried to the field by us.

* Kim kātabban ti ajānanto.

** Mātāpitaro (is a compound noun).

*** Ovadito.

**** Bhavissati = will happen.

Causal or Causative Verbs使役动词

74. Causative verbs are formed by adding to the root the suffixes, (1) e, (2) aya, (3) āpe, or (4) āpaya,

before the verbal termination. The radical vowel of the root is lengthened or changed before these suffixes, when it is followed by one consonant, and remains unchanged if it is followed by a double consonant, e.g.,

  • pac + e + ti = pāceti (causes to cook)
  • pac + aya + ti = pācayati (causes to cook)
  • pac + āpe + ti = pācāpeti (causes to cook)
  • pac + āpaya + ti = pācāpayati (causes to cook)

N.B. — There is a similarity between ‘pāceti’, ‘pācayati’ and ‘coreti’, ‘corayati’; but the former are causal and the latter are simple verbs.

75. The group of verbs ‘coreti’, etc., called Curādi Group (see §15), always take ‘e’ and ‘aya’ in their simple forms and their causal bases are formed with ‘āpe’ and ‘āpaya’, e.g.,

  • Simple: coreti, corayati = steals
  • Causal: corāpeti, corāpayati = causes to steal

76. (A) Intransitive verbs become transitive when they take causal forms, e.g.,

  • Dārako sayati. (The baby sleeps.)
  • Mātā dārakaṃ sayāpeti. (The mother makes her baby sleep.)

(B) Transitive verbs take one or two more objects in their causal forms, e.g.,

  • Simple: Goṇo tiṇaṃ khādati.
  • Causal: Dāso goṇaṃ tiṇaṃ khādāpeti. (The slave causes the ox to eat grass.)

77. A list of causatives

  • kārāpeti = causes to (or makes one) do
  • gaṇhāpeti = causes to (or makes one) take
  • nahāpeti = causes to (or makes one) bathe
  • bhojāpeti = causes to (or makes one) eat
  • nisīdāpeti = causes to (or makes one) sit
  • harāpeti = causes to (or makes one) carry
  • āharāpeti = causes to (or makes one) bring
  • gacchāpeti = causes to (or makes one) go
  • chindāpeti = causes to (or makes one) cut
  • mārāpeti = causes to (or makes one) kill

Exercise 28

Suggested Solutions

Translate into English

  1. Seṭṭhī vaḍḍhakiṃ gehaṃ kārāpeti.
  2. Mātā dārakaṃ pokkharaṇiyaṃ nahāpessati.
  3. Amhākaṃ pitaro bhikkhū bhojāpesuṃ.
  4. Vanitāyo dāsiṃ bhattaṃ pācāpesuṃ.
  5. Pāpakārino dāsehi* bahū mige mārāpenti.
  6. Gahapatayo purisehi* dārūni gaṇhāpenti.
  7. Garu sisse dhammaṃ uggaṇhāpesi.
  8. Adhipati purisehi rukkhe chindāpessati.
  9. Ahaṃ kaññāhi bhaṇḍāni āharāpessāmi.
  10. Tumhe bhātarehi kapayo gāmaṃ harāpetha.
  11. Mayaṃ dasahi goṇehi khettaṃ kasāpessāma.
  12. Mātā puttaṃ pīṭhe nisīdāpetvā bhattaṃ pacituṃ taṇḍule** āharāpesi.

* Instrumental is also used with the causal forms.

** taṇḍula (m, n) (uncooked) rice.

Translate into Pali

  1. The sinner causes his brothers to kill birds.
  2. The rich men make their sons gave alms.
  3. The king makes the carpenters build five houses.
  4. The charioteer makes the slave bring two horses near the chariot.
  5. The women get their daughters cook rice for the guests.
  6. The carpenter gets the work* done by the servants.
  7. The leader gets his men cut many trees in his garden.
  8. They will get the field ploughed by 20 oxen.
  9. I will make my son eat some food.
  10. We will cause our slaves to go to the town.
  11. They make the cows eat grass.
  12. Do not allow him do that work*.

* work = kamma (n), kammanta (m).

The New Pali Course Book 1

Vocabulary 词汇表

Pali – English词汇表：巴-英

Abbreviations缩略语表

  • m. Masculine 阳性
  • f. Feminine 阴性
  • n. Neuter 中性
  • ind. Indeclinable 没有词尾变化
  • adv. Adverb 副词
  • v. Verb 动词
  • adj. Adjective 形容词
  • inf. Infinitive 不定式
  • pr.p. Present Participle 现在分词
  • p.p. Past Participle 过去分词
  • pot.p. Potential Participle 可能性分词
  • pron. Pronoun 代名词
  • ger. Gerund 动名词
  • 3. Of the three genders 三性词

[a]

  • akkhi (n) eye. 眼睛
  • agacchi (v) went. 去
  • aggi (m) fire. 火
  • aṅguli (f) finger. 手指
  • acari (v) walked, travelled. 旅行
  • acci (n) flame. 火焰
  • aja (m) goat. 山羊
  • ajja (ind) today. 今天
  • añña (adj) another, other.
  • aññatara (adj) certain.
  • aṭavi (f) forest.
  • aṭṭha (3) eight.
  • aṭṭhama (adj) eighth.
  • aṭṭhavīsati (f) twenty-eight.
  • aṭṭhasata (n) 800.
  • aṭṭhādasa (3) eighteen.
  • aṭṭhārasa (3) eighteen.
  • aṭṭhāsi (v) stood.
  • aṭṭhāsīti (f) eighty-eight.
  • aṭṭhi (n) bone, seed.
  • aṇḍa (n) egg.
  • atikkamituṃ (inf) to surpass.
  • atithi (m) guest.
  • atthi (v) is, has.
  • atha (ind) then, after that.
  • atthaññū (m) knower of the meaning.
  • adāsi (v) gave.
  • addhā (ind) certainly.
  • adhipati (m) lord, leader.
  • anugacchati (v) follows.
  • anussarati (v) remembers.
  • anussaranta (pr.p) remembering.
  • antarā (ind) between.
  • anto (ind) in, inside.
  • apagacchati (v) goes away.
  • apaci (v) cooked.
  • apara (adj) another, western.
  • apassanta (pr.p) not seeing.
  • api (ind) and, also.
  • appaka (adj) few, a little.
  • abhavi (v) was.
  • abhiṇhaṃ (adv) constantly, often.
  • amata (n) ambrosia, the supreme bliss.
  • amba (m) mango.
  • ambu (n) water.
  • ammā (f) mother.
  • amhe (pron) we.
  • amhākaṃ (pron) to us, our.
  • ayaṃ (m, f) this [man, woman].
  • arañña (n) forest.
  • ari (m) enemy.
  • alaṅkaroti (v) decorates, adorns.
  • asani (f) thunderbolt.
  • asi (m) sword.
  • asīti (f) eighty.
  • assa (m) horse.
  • assa (pron) his, to him.
  • assā (pron) her, to her.
  • assu (n) tear.
  • ahi (m) serpent.
  • ahaṃ (pron) I.

[ā]

  • ākaḍḍhati (v) drags, pulls.
  • ākaddhīyati (v) is dragged, is pulled.
  • ākāsa (m) sky.
  • ākhu (m) rat.
  • āgacchati (v) comes.
  • āgacchi (v) came.
  • āgata (p.p) come.
  • āgantvā (ger) having come.
  • āgantuṃ (inf) to come.
  • āgamma (ger) having come.
  • ādāya (ger) having taken.
  • āneti (v) brings.
  • ānesi (v) brought.
  • ānetvā (ger) having brought.
  • āpaṇa (m) shop, market.
  • āma (adj) unripe.
  • āma (ind) yes.
  • āyu (n) age.
  • āyudha (n) weapon.
  • ārabhati (v) begins.
  • ārabhi (v) began.
  • ārāma (m) grove, monastery.
  • āruyha (ger) having ascended.
  • āruhati (v) ascends.
  • āruhi (v) ascended.
  • āruhitvā (ger) having ascended.
  • āloka (m) light.
  • āvāṭa (m) pit.
  • āhaṭa (p.p) brought.
  • āharati (v) brings.
  • āharanta (pr.p) bringing.
  • āharāpeti (v) causes to bring.
  • āhari (v) brought.
  • āharituṃ (inf) to bring.
  • āharīyati (v) is brought.
  • āhāra (m) food.
  • āhiṇḍati (v) wanders.

[i]

  • icchati (v) wishes.
  • itara (adj) the other.
  • ito (ind) hence.
  • itthī (f) woman.
  • idaṃ (n) this [thing].
  • idāni (ind) now.
  • idha (ind) here.
  • ima (adj) this.
  • imā (pron) these [women].
  • ime (pron) these [men].
  • isi (m) sage.
  • isipatanārāma (m) the grove of Isipatana (at Sarnath).

[u]

  • ukkhipitvā (ger) having raised up.
  • uggaṇhāti (v) learns.
  • uggaṇhitabba (pot.p) that should be learnt.
  • ucca (adj) high, tall.
  • ucchu (m) sugarcane.
  • uṭṭhahati (v) rises up.
  • uṭṭhahitvā (ger) having risen up.
  • uṭṭhāpetvā (ger) having awaken.
  • uḍḍeti (v) flies.
  • uttara (adj) northern.
  • uttāna (adj) shallow.
  • udaka (n) water.
  • udadhi (m) ocean.
  • udeti (v) rises up.
  • upari (ind) above.
  • uppala (n) water-lily.
  • ubhaya (3) both.
  • ussahati (v) tries.

[e]

  • eka (adj) one, certain.
  • ekakkhattuṃ (adv) once.
  • ekacattāḷīsati (f) forty-one.
  • ekatiṃsati (f) thirty-one.
  • ekato (ind) together.
  • ekadā (adv) one day, once.
  • ekadhā (adv) in one way.
  • ekattha (adv) in one place.
  • ekamantaṃ (adv) aside.
  • ekavīsati (f) twenty-one.
  • ekasaṭṭhi (f) sixty-one.
  • ekādasa (3) eleven.
  • ekādasama (adj) eleventh.
  • ekāsīti (f) eighty-one.
  • ekūnacattāḷīsati (f) 39.
  • ekūnatiṃsati (f) 29.
  • ekūnapaññāsati (f) 49.
  • ekūnanavuti (f) 89.
  • ekūnavīsati (f) 19.
  • ekūnasaṭṭhi (f) 59.
  • ekūnasattati (f) 69.
  • ekūnasata (n) 99.
  • ekūnāsīti (f) 79.
  • eta (3) that, this.
  • ettha (adv) here.
  • evaṃ (ind) thus, yes.
  • esā (f) that [woman]. (stem: eta)
  • eso (m) that [man]. (stem: eta)

[o]

  • okkamma (ger) having moved aside.
  • ocināti (v) gathers, collects.
  • ocinitvā (ger) having collected.
  • ocinituṃ (inf) to gather, to collect.
  • otarati (v) descends.
  • otaritvā (ger) having descended.
  • odana (m/n) [boiled] rice.
  • otiṇṇa (p.p) descended.
  • oruyha (ger) having descended.
  • oruhati (v) descends.
  • oloketi (v) looks at.
  • olokenta (pr.p) looking at.

[k]

  • kacchu (f) itch.
  • kaññā (f) girl.
  • kaṭacchu (m) spoon.
  • kaṇeru (f) she-elephant.
  • kata (p.p) made, done.
  • katama (3) which of the many.
  • katara (3) which of the two.
  • kattu (m) doer, compiler.
  • kattha (adv) where.
  • katvā (ger) having done.
  • kathaṃ (ind) how.
  • kathā (f) speech, talk.
  • katheti (v) says.
  • kathesi (v) said, told.
  • kadalī (f) plantain.
  • kadā (adv) when?
  • kapi (m) monkey.
  • kamma (n) work.
  • kammanta (m) work.
  • kammakāra (m) worker.
  • karaṇīya (pot.p) that should be done.
  • kari (v) did.
  • karissati (v) will do.
  • karī (m) elephant.
  • karīyati (v) is done.
  • karoti (v) does.
  • karonta (pr.p) doing.
  • kavi (m) poet.
  • kasati (v) ploughs.
  • kasīyati (v) is ploughed.
  • kassaka (m) farmer.
  • kāka (m) crow.
  • kākī (f) she-crow.
  • kātabba (pot.p) that should be done.
  • kātuṃ (inf) to do.
  • kāraṇa (n) reason.
  • kārāpeti (v) causes to do.
  • kāya (m) body.
  • kāla (m) time.
  • kālaṃ karoti (v) dies.
  • kāsu (f) pit.
  • kāḷa (adj) black.
  • kiṇanta (pr.p) buying.
  • kiṇāti (v) buys.
  • kiṇi (v) bought.
  • kiṇitvā (ger) having bought.
  • kiṇīyati (v) is bought.
  • kitti (f) fame.
  • kiṃ (3) what?
  • kīḷati (v) plays.
  • kīḷitvā (ger) having played.
  • kukkuṭī (f) hen.
  • kucchi (m/f) belly.
  • kuṭṭhī (m) leper.
  • kuto (ind) from where?
  • kuddha (p.p) enraged, angry.
  • kumāra (m) boy.
  • kamārī (f) girl.
  • kula (n) family, caste.
  • kulavantu (adj) of the high caste.
  • kuhiṃ (adv) where?
  • kūla (n) [river] bank.
  • ketu (m) banner.
  • ko (m) who? (Nom.)
  • kodha (m) anger.
  • koḷambanagara (n) city of Colombo.

[kh]

  • khaṇati (v) digs.
  • khanti (f) patience.
  • khara (adj) rough, coarse.
  • khādati (v) eats.
  • khādanta (pr.p) eating.
  • khādi (v) ate.
  • khāditvā (ger) having eaten.
  • khinna (p.p) dejected.
  • khīra (n) milk.
  • khuddaka (adj) small.
  • khudā (f) hunger.
  • khetta (n) field.

[g]

  • gacchati (v) goes.
  • gacchanta (pr.p) going.
  • gacchāpeti (v) causes to go.
  • gacchi (v) went.
  • gacchissati (v) will go.
  • gaṅgā (f) river.
  • gaṇī (m) one who has a following.
  • gaṇṭhi (m) knot.
  • gaṇhāti (v) takes.
  • gaṇhāpeti (v) causes to take.
  • gaṇhi (v) took.
  • gaṇhituṃ (inf) to take.
  • gaṇhīyati (v) is taken.
  • gata (p.p) gone.
  • gantu (m) goer.
  • gantuṃ (inf) to go.
  • gantvā (ger) having gone.
  • gamissati (v) will go.
  • gambhīra (adj) deep.
  • garu (m) teacher.
  • gavesati (v) seeks.
  • gahapati (m) householder.
  • gahita (p.p) taken.
  • gahetvā (ger) having taken.
  • gāma (m) village.
  • gāyati (v) sings.
  • gāyanta (pr.p) singing.
  • gāvī (f) cow.
  • giri (m) mountain.
  • gīvā (f) neck.
  • guṇavantu (adj) virtuous.
  • guhā (f) cave.
  • geha (m, n) house.
  • goṇa (m) ox.
  • godhā (f) iguana.

[gh]

  • ghaṭa (m) water-pot.
  • ghāṇa (n) nose.
  • ghāyituṃ (inf) to smell.

[c]

  • ca (ind) and.
  • cakkhu (n) eye.
  • cakkhumantu (adj) possessor of eyes.
  • canda (m) moon.
  • cattāḷisati (f) forty.
  • catu (3) four.
  • catuttiṃsati (f) thirty-four.
  • catuttha (adj) fourth.
  • catutthī (f) Dative.
  • catuddasa (3) fourteen.
  • catuppada (m) quadruped.
  • caturāsīti (f) eighty-four.
  • catuvīsati (f) twenty-four.
  • carati (v) walks.
  • caranta (pr.p) walking.
  • caritvā (ger) having walked.
  • citta (n) mind.
  • cinteti (v) thinks.
  • cintetvā (ger) having thought.
  • cintesi (v) thought.
  • ciraṃ (adv) [for a] long time.
  • cuddasa (3) fourteen.
  • cuddasama (adj) fourteenth.
  • cetiya (n) shrine, pagoda.
  • cora (m) thief.
  • coreti (v) steals.
  • coresi (v) stole.

[ch]

  • cha (3) six.
  • chaṭṭha (adj) sixth.
  • chaṭṭhī (f) Genitive.
  • chattha (n) umbrella.
  • chattiṃsati (f) thirty-six.
  • chattī (m) one who has an umbrella.
  • channavuti (f) ninety-six.
  • chabbīsati (f) twenty-six.
  • chāyā (f) shade, shadow.
  • chāsīti (f) eighty-six.
  • chindati (v) cuts.
  • chindanta (pr.p) cutting.
  • chindāpeti (v) causes to cut.
  • chinditabba (pot.p) that should be cut.
  • chinna (p.p) cut.

[j]

  • jaṅghā (f) shank, calf of the leg.
  • jaṇṇu (m) knee.
  • jatu (n) sealing wax.
  • jayatu (v) let him conquer.
  • jala (n) water.
  • jāṇu (m) knee.
  • jānāti (v) knows.
  • jāleti (v) kindles.
  • jālesi (v) kindled.
  • jināti (v) wins.
  • jivhā (f) tongue.
  • jetu (m) victor.

[ñ]

  • ñāṇa (n) wisdom.
  • ñāta (p.p) known.
  • ñātu (m) knower.

[ṭ]

  • ṭhatvā (ger) having stood.
  • ṭhapita (p.p) kept.
  • ṭhapeti (v) keeps.
  • ṭhapetu (v) let him keep.
  • ṭhapesi (v) kept.
  • ṭhāna (n) place.
  • ṭhita (p.p) stood.

[ḍ]

  • ḍasati (v) bites, stings.
  • ḍasitvā (ger) having bitten or stung.

[t]

  • ta (3) that.
  • taṇḍula (n) rice [uncooked].
  • tatiya (adj) third.
  • tato (ind) thence, from there.
  • tattha (adv) there.
  • tatra (adv) there.
  • tathā (ind) so, likewise, in that way.
  • tadā (adv) then.
  • tarati (v) crosses.
  • taritvā (ger) having crossed.
  • taru (m) tree.
  • taruṇī (f) young woman.
  • tava = thine, your.
  • tassa = his.
  • tassā = of her, to her.
  • tahiṃ (adv) there.
  • tā (f) those women.
  • tāni = those things.
  • ti (3) three.
  • tiṭṭhati (v) stands.
  • tiṭṭhanta (pr.p) standing.
  • tiṇa (n) grass.
  • tiṇṇa (p.p) crossed, gone ashore.
  • tinavuti (f) ninety-three.
  • tipu (n) lead.
  • tiriyaṃ (adv) across.
  • tiṃsati (f) thirty.
  • tiṃsatima (adj) thirtieth.
  • tiṃsā (f) thirty.
  • tumhe = you.
  • tuyhaṃ = to you, your.
  • tulā (f) scale, balance.
  • te (m) they.
  • te-asīti (f) eighty-three.
  • tettiṃsati (f) thirty-three.
  • tenavuti (f) ninety-three.
  • tepaññāsā (f) fifty-three.
  • terasa (3) thirteen.
  • terasama (adj) thirteenth.
  • tevīsati (f) twenty-three.
  • tesaṭṭhi (f) sixty-three.
  • tesattati (f) seventy-three.
  • teḷasa (3) thirteen.
  • tvaṃ = thou.

[d]

  • dakkhiṇa (adj) southern.
  • daṭṭha (p.p) bitten.
  • datvā (ger) having given.
  • dadanta (pr.p) giving.
  • dadamāna (pr.p) giving.
  • dadāti (v) gives.
  • dadi (v) gave.
  • daddu (f) eczema.
  • dadhi (n) curd.
  • dantī (m) tusker, elephant.
  • dasa (3) ten.
  • dasakoṭi (f) hundred million.
  • dasama (adj) tenth.
  • dasalakkha (n) million.
  • dasasata (n) thousand.
  • dasasahassa (n) ten thousand.
  • dassanīya (adj) handsome, beautiful.
  • daḷhaṃ (adv) tightly.
  • dāṭhī (m) tusker, serpent.
  • dātabba (pot.p) that should be given.
  • dātu (m) given.
  • dātuṃ (inf) to give.
  • dāna (n) alms, charity.
  • dāyaka (m) giver.
  • dāraka (m) young one, boy.
  • dārikā (f) girl.
  • dāru (n) firewood.
  • dāsa (m) slave.
  • dāsī (f) slave woman.
  • dinna (p.p) given.
  • divasa (m) day.
  • divā (ind) day-time.
  • disā (f) direction.
  • disvā (ger) having seen.
  • dīgha (adj) long.
  • dīghajīvī (m) possessor of long life.
  • dīpa (m) island, lamp.
  • dīpi (m) leopard.
  • dīyati (v) is given.
  • dīyamāna (pr.p) being given.
  • dukkha (n) pain, misery, trouble.
  • dukkhaṃ (adv) with difficulty, miserably.
  • dutiya (adj) second.
  • dundubhi (f) drum.
  • dubbala (adj) feeble.
  • deti (v) gives.
  • deva (m) rain, deity.
  • devatā (f) deity.
  • devī (f) queen, goddess.
  • desanā (f) preaching.
  • desita (p.p) preached.
  • deseti (v) preaches.
  • desesi (v) preached.
  • desīyati (v) is preached.
  • doṇi (f) canoe, boat.
  • dolā (f) palanquin.
  • dvattiṃsati (f) thirty-two.
  • dvādasa (3) twelve.
  • dvādasama (adj) twelfth.
  • dvānavuti (f) ninety-two.
  • dvāvīsati (f) twenty-two.
  • dvāsaṭṭhi (f) sixty-two.
  • dvāsattati (f) seventy-two.
  • dvāsīti (f) eighty-two.
  • dvi (3) two.
  • dvikkhattuṃ (adv) twice.
  • dvicattāḷīsati (f) forty-two.
  • dvidhā (ind) in two ways, into two.
  • dvinavuti (f) ninety-two.
  • dvisattati (f) seventy-two.
  • dvisata (n) two hundred.
  • dveasīti (f) eighty-two.
  • dvepaṇṇāsā (f) fifty-two.
  • dvesattati (f) seventy-two.

[dh]

  • dhana (n) wealth.
  • dhanavantu (adj) rich.
  • dhanu (n) bow.
  • dhamma (m) doctrine.
  • dhātu (f) element, relic.
  • dhāvati (v) runs.
  • dhāvanta (3) running.
  • dhāvi (v) ran.
  • dhāvitvā (ger) having run.
  • dhītu (f) daughter.
  • dhūli (f) dust.
  • dhenu (f) cow [of any kind].
  • dhovati (v) washes.
  • dhovitabba (pot.p) that should be washed.
  • dhovīyati (v) is washed.

[n]

  • na (ind) not, no.
  • nagara (n) city.
  • nattu (m) grandson.
  • natthi (v) is not.
  • nadī (f) river.
  • nayana (n) eye.
  • nara (m) man.
  • nava (3) nine.
  • navama (adj) ninth.
  • navasata (n) nine hundred.
  • navuti (f) ninety.
  • na santi = are not.
  • nahāta (p.p) bathed.
  • nahātvā (ger) having bathed.
  • nahāpeti (v) causes to bathe.
  • nahāyati (v) bathes.
  • nahāyanta (pr.p) bathing.
  • nāma (n) name.
  • nārī (f) woman.
  • nāvā (f) ship.
  • nāsā (f) nose.
  • nāḷi (f) corn measure, tube.
  • nāḷikera (m) coconut.
  • nikkhanta (p.p) got out.
  • nikkhamati (v) goes out.
  • nikkhamma (ger) having come out.
  • niddā (f) sleep.
  • nidhi (m) hidden treasure.
  • nibbattituṃ (inf) to be born.
  • nibbattitvā (ger) having born.
  • niraya (m) hell.
  • nilīyati (v) hides.
  • nisinna (p.p) sat.
  • nisīdati (v) sats.
  • nisīdāpeti (v) causes to sit.
  • nisīdi (v) sat.
  • nisīditabba (pot.p) should be sat.
  • nisīditvā (ger) having sat.
  • nīca (adj) low, vulgar.
  • nīta (p.p) led, carried.
  • nīla (adj) blue.
  • nīharati (v) ejects.
  • neti (v) leads, carries.
  • netu (m) leader.
  • nesi (v) led, carried.

[p]

  • pakka (p.p) cooked, ripe.
  • pakkhipati (v) puts in.
  • pakkhī (m) bird.
  • paggayha (ger) having raised up.
  • pacati (v) cooks.
  • pacatu (v) let him cook.
  • pacanta (pr.p) cooking.
  • pacamāna (pr.p) cooking.
  • pacanīya (pot.p) that should be cooked.
  • paci (v) cooked.
  • pacita (p.p) cooked.
  • pacitabba (pot.p) that should be cooked.
  • pacituṃ (inf) to cook.
  • pacitvā (ger) having cooked.
  • pacchā (ind) afterwards.
  • pañca (3) five.
  • pañcadasa (3) fifteen.
  • pañcama (adj) fifth.
  • pañcatiṃsati (f) thirty-five.
  • pañcadhā (ind) in five ways.
  • pañcavīsati (f) twenty-five.
  • pañcasata (n) five hundred.
  • paññavantu (adj) wise.
  • paññā (f) wisdom.
  • paññāsati (f) fifty.
  • paññāsā (f) fifty.
  • paṭinivatti (v) went back.
  • paṭiyādetuṃ (inf) to make, to prepare.
  • paṭhama (adj) first.
  • paṇṇa (n) leaf.
  • paṇṇarasa (3) fifteen.
  • paṇṇāsati (f) fifty.
  • paṇḍita (m) wise man.
  • patati (v) falls.
  • pati (m) husband, master.
  • pati (v) fell down.
  • patti (f) infantry.
  • paduma (n) lotus.
  • panasa (m) jack-fruit.
  • pabbata (m) mountain.
  • pabbajati (v) becomes a monk, renounces.
  • pabhū (m) overlord.
  • para (adj) other, latter.
  • parasuve (ind) day after tomorrow.
  • parahīyo (ind) day before yesterday.
  • paridahati (v) wears.
  • parisā (f) retinue, following.
  • pavisati (v) enters.
  • pavisitvā (ger) having entered.
  • pasu (m) beast.
  • passati (v) sees.
  • passanta (pr.p) seeing, looking at.
  • passituṃ (inf) to see.
  • pahaṭa (p.p) beaten.
  • paharati (v) beats.
  • paharitvā (ger) having beaten.
  • paharīyati (v) is beaten.
  • pahāya (ger) having left.
  • pāka (m) cooking, boiling.
  • pācayati (v) causes to cook.
  • pācāpayati (v) causes to cook.
  • pācāpeti (v) causes to cook.
  • pāceti (v) causes to cook.
  • pāṭhasālā (f) school.
  • pāṇi (m) hand.
  • pāteti (v) fells, makes to fall.
  • pātesi (v) felled.
  • pātuṃ (inf) to drink.
  • pāto (ind) in the morning.
  • pāda (m) foot, leg.
  • pāpa (n) sin.
  • pāpakārī (m) sinner, evil-doer.
  • pāleti (v) protects, governs.
  • pālesi (v) protected.
  • pāvisi (v) entered.
  • pāsāṇa (m) stone, rock.
  • pitu (m) father.
  • pipāsā (f) thirst.
  • pivati (v) drinks.
  • pivatu (v) let him drink.
  • pivamāna (pr.p) drinking.
  • pivituṃ (inf) to drink.
  • pivitvā (ger) having drunk.
  • piḷandhitvā (ger) having donned.
  • pītha (n) chair.
  • pīta (p.p) drunk.
  • pīta (adj) yellow.
  • pīḷita (p.p) oppressed.
  • pīḷeti (v) oppressed.
  • puñña (n) merit, fortune.
  • paññavantu (adj) fortunate, meritorious.
  • putta (m) son.
  • puna (ind) again.
  • puppha (n) flower.
  • pubba (adj) former, eastern.
  • purato (ind) in front.
  • purā (ind) before, formerly.
  • purisa (m) man.
  • pulina (n) sand.
  • pūjā (f) offering.
  • pūjeti (v) offers, honours.
  • pūjesi (v) respected, offered.
  • pūjetvā (ger) having offered.
  • pokkharanī (f) pond.

[ph]

  • pharasu (m) axe, hatchet.
  • phala (n) fruit, nut.
  • phalavantu (adj) fruitful.

[b]

  • battiṃsati (f) thirty-two.
  • bandhati (v) binds, ties.
  • bandhīyati (v) is bound.
  • bandhu (m) relation.
  • bandhumantu (adj) one who has relations.
  • bala (n) power.
  • balavantu (adj) powerful, strong.
  • balī (m) powerful.
  • bahu (adj) many.
  • bahuka (adj) many.
  • bārāṇasī (f) Benares [city].
  • bāla (adj) young, foolish.
  • bāhu (m) arm.
  • buddha (m) the Enlightened One.
  • buddhi (f) wisdom.
  • buddhimantu (adj) wise.
  • bodhi (m/f) Bo-tree.
  • brāhmaṇī (f) brahmin woman.

[bh]

  • bhagavantu (m) the Buddha, the Exalted One. (adj) the fortunate.
  • bhaginī (f) sister.
  • bhañjati (v) breaks.
  • bhaṇḍa (n) goods.
  • bhattu (m) husband, supporter.
  • bhariyā (f) wife.
  • bhavati (v) is, becomes.
  • bhavatu (v) let it be.
  • bhavitabba (pot.p) that should happen.
  • bhāgī (m) sharer.
  • bhājetvā (ger) having divided.
  • bhātu (m) brother.
  • bhānu (m) sun.
  • bhānumantu (m) sun.
  • bhāyati (v) fears.
  • bhāyitvā (ger) having feared.
  • bhāsati (v) says.
  • bhāsīyati (v) is told, is said.
  • bhikkhu (m) Buddhist monk.
  • bhindati (v) breaks.
  • bhinna (p.p) broken.
  • bhuñjati (v) eats.
  • bhuñjanta (pr.p) eating.
  • bhuñjitabba (pot.p) that should be eaten.
  • bhuñjituṃ (inf) to eat.
  • bhuñjīyati (v) is eaten.
  • bhutta (p.p) eaten.
  • bhūpati (m) king.
  • bhūpāla (m) king.
  • bhūmi (f) earth, ground.
  • bhogī (m) serpent.
  • bhojāpeti (v) feeds.
  • bhottuṃ (inf) to eat.

[m]

  • magga (m) path.
  • majjhima (adj) medium, central.
  • mañca (m) bed.
  • mañjūsā (f) box.
  • maṇi (m) gem.
  • mata (p.p) dead.
  • mati (f) wisdom.
  • mattaññū (adj) temperate, one who knows the measure.
  • madhu (n) honey.
  • manussa (m) man, human being.
  • mayaṃ = we.
  • mayhaṃ = to me, my.
  • mayūra (m) peacock.
  • maraṇa (n) death.
  • marati (v) dies.
  • mahanta (pr.p) big, large, great.
  • mahallaka (adj) elderly, old.
  • mahī (f) earth, the river of that name.
  • mā (ind) [do] not.
  • mātu (f) mother.
  • mārāpeti (v) causes to kill.
  • mārita (p.p) killed.
  • mārīyati (v) is killed.
  • māreti (v) kills.
  • māresi (v) killed.
  • mālā (f) garland.
  • mālī (m) possessor of a garland.
  • māsa (m) month.
  • miga (m) deer, beast.
  • migī (f) she-deer.
  • miṇāti (v) measures.
  • mitta (m) friend.
  • muṭṭhi (m) fist, hammer.
  • mudu (adj) soft.
  • muni (m) monk.
  • mūla (n) root, money.

[y]

  • ya (3) which (relative).
  • yaṭṭihi (m/f) stick, walking stick.
  • yattha (adv) where (relative).
  • yadā (adv) whenever.
  • yasavantu (adj) famous.
  • yāgu (f) rice, gruel.
  • yācaka (m) beggar.
  • yācati (v) begs.
  • yācanta (pr.p) begging.
  • yāci (v) begged.
  • yāva (ind) as far as.
  • yāva … tāva (ind) until.
  • yuvati (f) maiden.
  • yojeti (v) harnesses, joins, composes.

[r]

  • rakkhati (v) protects.
  • rakkhatu (v) let him protect.
  • rakkhitabba (pot.p) that should be observed or protected.
  • rakkhīyati (v) is protected.
  • rajja (n) kingdom.
  • rajju (f) rope.
  • ratta (adj) red.
  • ratti (f) night.
  • ratha (m) chariot.
  • ravi (m) sun.
  • ravitvā (ger) having crowed.
  • rassa (adj) short.
  • rāsi (m) heap.
  • rukkha (m) tree.
  • rūpa (n) form, image.
  • rodati (v) cries.
  • rodanta (pr.p) crying.

[l]

  • lakkha (n) hundred thousand.
  • laṅkā (f) [island] of Ceylon.
  • latā (f) creeper.
  • laddha (p.p) got.
  • laddhā (ger) having got.
  • laddhuṃ (inf) to get.
  • labhati (v) gets, receives.
  • labhituṃ (inf) to get.
  • likhati (v) writes.
  • lekhaka (m) clerk.
  • loka (m) world.
  • locana (n) eye.

[v]

  • vaṇita (p.p) wounded.
  • vaṇitamakāsi (v) wounded.
  • vaḍḍhakī (m) carpenter.
  • vattabba (pot.p) that should be told.
  • vattu (m) sayer.
  • vattha (n) cloth.
  • vatthu (n) base, site, ground.
  • vadaññū (adj) charitable.
  • vadati (v) says.
  • vadana (n) face, mouth.
  • vana (n) forest.
  • vanitā (f) woman.
  • vandati (v) bows down, worships.
  • vandita (p.p) worshipped.
  • vanditabba (pot.p) that should be worshipped.
  • vandīyati (v) is worshipped.
  • vapu (n) body.
  • varāha (m) pig.
  • vasati (v) dwells.
  • vasanta (pr.p) living.
  • vasu (n) wealth.
  • vasudhā (f) earth.
  • vassa (m/n) year, rain.
  • vassati (v) rains.
  • vaḷavā (f) mare.
  • vā (ind) or, either – or.
  • vācā (f) word.
  • vāṇija (m) merchant.
  • vānara (m) monkey.
  • vāpī (f) tank.
  • vāri (n) water.
  • vālukā (f) sand.
  • vikkiṇanta (pr.p) selling.
  • vikkiṇāti (v) sells.
  • vikkiṇi (v) sold.
  • vikkinīyati (v) is sold.
  • vijju (f) lightning.
  • viññātu (m) knower.
  • viññu (m) wise man.
  • vitthata (p.p) broad, wide.
  • vidū (m) wise man.
  • vidhāya (ger) having done or commanded.
  • vinā (ind) except, without.
  • vinetu (m) instructor.
  • visikhā (f) street.
  • visuṃ (ind) severally, separately.
  • viharanta (pr.p) residing, living.
  • vihāra (m) monastery.
  • vīsati (f) twenty.
  • vīsatima (adj) twentieth.
  • vīhi (m) paddy.
  • vuṭṭhi (f) rain.
  • vutta (p.p) said.
  • vuttha (p.p) dwelt, lived.
  • vuddhi (f) increase, progress.
  • ve (ind) certainly.
  • vejja (m) doctor, physician.
  • veṇu (m) bamboo.
  • veḷu (m) bamboo.
  • vyādhi (m) sickness.

[s]

  • sakiṃ (adv) once.
  • sakuṇa (m) bird.
  • sakuṇī (f) she-bird.
  • sakkoti (v) is able.
  • sakkharā (f) sugar, gravel.
  • sakhī (f) woman-friend.
  • sagga (m) heaven.
  • saṅgha (m) community.
  • sace (ind) if.
  • saṭṭhi (f) sixty.
  • sata (n) hundred.
  • satakoṭi (f) thousand million.
  • satama (adj) hundredth.
  • satalakkha (n) ten million.
  • satasahassa (n) hundred thousand.
  • sati (f) memory.
  • satimantu (adj) mindful.
  • satta (3) seven.
  • sattadasa (3) seventeen.
  • sattati (f) seventy.
  • sattatiṃsati (f) thirty-seven.
  • sattama (adj) seventh.
  • sattamī (f) Locative.
  • sattarasa (3) seventeen.
  • sattavīsati (f) twenty-seven.
  • sattāsīti (f) eighty-seven.
  • sattu (m) enemy.
  • sattha (n) science. (m) caravan.
  • satthi (m/n) thigh.
  • satthu (m) teacher, adviser.
  • sadā (ind) ever, always.
  • saddhiṃ (ind) with.
  • sanikaṃ (adv) slowly.
  • santi (v) are.
  • santi (f) peace, relief.
  • santika (adj) near.
  • sannipatati (v) assembles.
  • sappi (n) ghee.
  • sabba (adj) all, every.
  • sabbattha (adv) everywhere.
  • sabbaññū (m) the Omniscient One.
  • sabbadā (adv) ever, always.
  • sabhā (f) committee, society.
  • samaṃ (adv) equally, evenly.
  • sayati (v) sleeps.
  • sayanta (pr.p) sleeping.
  • sayita (p.p) slept.
  • sayi (v) slept.
  • sayitvā (ger) having slept.
  • sasī (m) moon.
  • sassu (f) mother-in-law.
  • saha (ind) with.
  • sahasā (adv) suddenly.
  • sahassa (n) thousand.
  • sā = she.
  • sākhā (f) branch.
  • sādhukaṃ (adv) well.
  • sāmī (m) master, lord.
  • sāyaṃ (ind) in the evening.
  • sārathī (m) charioteer.
  • sālā (f) hall.
  • sāvatthī (f) city of that name.
  • sikkhāpada (n) precept.
  • sikhī (m) peacock.
  • sindhu (m) sea.
  • silā (f) stone.
  • sissa (m) student.
  • sighaṃ (adv) quickly.
  • sīla (n) virtue, precept.
  • sīlavantu (adj) observant of precepts, virtuous.
  • sīha (m) lion.
  • sīhī (f) lioness.
  • sukha (n) comfort.
  • sukhaṃ (adv) comfortably.
  • sukhī (m) receiver of comfort, happy.
  • suṇāti (v) hears.
  • suta (p.p) heard.
  • sutta (p.p) slept.
  • sutvā (ger) having heard.
  • sunakha (m) dog.
  • surā (f) liquor, intoxicant.
  • suriya (m) sun.
  • surūpa (adj) handsome, beautiful.
  • suvaṇṇa (n) gold.
  • suve (ind) tomorrow.
  • susāna (n) cemetery.
  • susu (m) young one.
  • seṭṭhī (m) millionaire.
  • seta (adj) white.
  • setu (m) bridge.
  • senā (f) army, multitude.
  • so = he (stem: ta)
  • sota (n) ear, stream.
  • sotabba (pot.p) that should be heard.
  • sotu (m) hearer.
  • sopāṇa (n) stair.
  • soḷasa (3) sixteen.

[h]

  • haṭa (p.p) carried.
  • hata (p.p) killed.
  • hattha (m) hand.
  • hatthinī (f) she-elephant.
  • hatthī (m) elephant.
  • hadaya (n) heart.
  • harati (v) carries.
  • haraṇīya (pot.p) that should be carried.
  • haranta (pr.p) carrying.
  • harāpeti (v) causes to carry.
  • hari (v) carried.
  • harita (p.p) carried.
  • harituṃ (inf) to carry.
  • harīyati (v) is carried.
  • hasati (v) laughs.
  • hasanta (pr.p) laughing.
  • himavantu (m) the Himalayas.
  • hīyo (ind) yesterday.
  • hoti (v) is, becomes.
  • hotu (v) let it be.

The New Pali Course Book 1

English – Pali 词汇表：英-巴

Abbreviations缩略语表

  • m. Masculine
  • f. Feminine
  • n. Neuter
  • indec. Indeclinable
  • adv. Adverb
  • v. Verb
  • adj. Adjective
  • inf. Infinitive
  • pr.p. Present Participle
  • p.p. Past Participle
  • pron. Pronoun
  • ger. Gerund
  • 3. Of the three genders

[a]

  • across tiriyaṃ (adv)
  • adorns alaṅkaroti (v)
  • adviser satthu (m)
  • afterwards pacchā (adv)
  • again puna (indec)
  • age āyu (n)
  • all sabba (adj)
  • alms dāna (n)
  • always sadā, sabbadā (adv)
  • and ca, api (indec)
  • anger kodha (m)
  • another añña, apara (adj)
  • arm bāhu (m)
  • army senā (f)
  • ascended āruhi (v)
  • ascends āruhati (v)
  • aside ekamantaṃ (adv)
  • assembles sannipatati (v)
  • ate khādi (v)
  • axe pharasu (m)

[b]

  • balance tulā (f)
  • bamboo veṇu, veḷu (m)
  • bank [of a river] kūla (n)
  • banner ketu (m)
  • base vatthu (n), bhūmi (f)
  • bathed nahāta (p.p)
  • bathing nahāyanta (pr.p)
  • beast pasu, miga (m)
  • beaten pahaṭa (p.p)
  • beats paharati (v)
  • beautiful dassanīya, surūpa (adj)
  • becomes hoti, bhavati (v)
  • becomes a monk pabbajati (v)
  • bed mañca (m) sayana (n)
  • been bhūta (p.p)
  • before purā, purato (indec)
  • begging yācanta (pr.p)
  • begs yācati (v)
  • begins ārabhati (v)
  • began ārabhi (v)
  • belly kucchi (m/f)
  • Benares [city] bārānasī (f)
  • between antarā (indec)
  • big mahanta (adj)
  • bird sakuṇa, pakkhī (m)
  • bitten daṭṭha (p.p)
  • black kāḷa (adj)
  • blue nīla (adj)
  • boat doṇi (f)
  • body vapu (n), kāya (m)
  • boiled rice odana (m/n), bhatta (n)
  • bone aṭṭhi (n)
  • Bo-tree bodhi (m/f)
  • bow dhanu (n)
  • box mañjūsā (f)
  • boy dāraka, kumāra (m)
  • brahman woman brāhmaṇī (f)
  • branch sākhā (f)
  • breaks bhañjati (v)
  • bridge setu (m)
  • bringing āharanta (pr.p)
  • broad vitthata (p.p)
  • broken bhinna (p.p)
  • brother bhātu (m)
  • brought āhaṭa (p.p)
  • brought āhari, ānesi (v)
  • Buddha bhagavantu, buddha (m)
  • buying kiṇanta (pr.p)
  • buys kiṇāti (v)

[c]

  • carpenter vaḍḍhakī (m)
  • carried hari, nesi (v)
  • carried haṭa, harita, nīta (p.p)
  • carries harati, neti (v)
  • carrying haranta (pr.p)
  • cash mūla (n)
  • caste kula (n)
  • cave guhā (f)
  • causes to bathe nahāpeti (v)
  • causes to bring āharāpeti (v)
  • causes to carry harāpeti (v)
  • causes to cook pācāpeti, pāceti, pācayati (v)
  • causes to cut chindāpeti (v)
  • causes to do kārāpeti (v)
  • causes to go gacchāpeti (v)
  • causes to kill mārāpeti (v)
  • causes to sit nisīdāpeti (v)
  • causes to take gaṇhāpeti (v)
  • cemetery susāna (n)
  • certainly addhā, ve, ekantaṃ (indec)
  • Ceylon laṅkā (f)
  • charitable vadaññū (adj)
  • charioteer sārathī (m)
  • charity dāna (n)
  • city nagara, pura (n)
  • clerk lekhaka (m)
  • climbed āruhi (v)
  • climbs āruhati (v)
  • coarse khara (adj)
  • coconut nāḷikera (m)
  • collects ocināti (v)
  • Colombo [city of] koḷambanagara (n)
  • come āgata (p.p)
  • comes āgacchati (v)
  • comfort sukha (n)
  • comfortably sukaṃ (adv)
  • community saṅgha (m)
  • constantly abhiṇhaṃ (adv)
  • cook sūda (m)
  • cooked pakka, pacita (p.p)
  • cooked apaci, paci (v)
  • cooking pacanta (pr.p)
  • cooking pāka (gerund) (m)
  • cooks pacati (v)
  • corn dhañña (n)
  • corn measure nāḷi (f)
  • cow gāvī (f)
  • cow [of any kind] dhenu (f)
  • creeper latā (f)
  • cries rodati (v)
  • crossed tiṇṇa (p.p)
  • crow kāla (m)
  • crying rodanta (pr.p)
  • curd dadhi (n)
  • cut chinna (p.p)
  • cutter chettu (m)
  • cutting chindanta (pr.p)
  • cuts chindati (v)

[d]

  • daughter dhītu (f)
  • day divasa (m)
  • day after tomorrow parasuve (indec)
  • day before yesterday parahīyo (indec)
  • day time divā (indec)
  • dead mata (p.p)
  • death maraṇa (n)
  • decorates alaṅkaroti (v)
  • deep gambhīra (adj)
  • deer miga (m)
  • deity deva (m) devatā (f)
  • descended otiṇṇa (p.p)
  • descends oruhati, otarati (v)
  • did kari, akari (v)
  • dies marati, kālaṃ karoti (v)
  • digs khaṇati (v)
  • direction disā (f)
  • doctor vejja (m)
  • doctrine dhamma (m)
  • doer kattu (m)
  • does karoti (v)
  • dog sunakha (m)
  • done kata (p.p)
  • doing karonta (pr.p)
  • [do] not mā (indec)
  • drags ākaḍḍhati (v)
  • drinking pivamāna (pr.p)
  • dropped pātesi (v)
  • drum dundubhi (f)
  • dust dhūli (f)
  • dwarf rassa (adj)
  • dwells vasati (v)
  • dwelt vuttha (p.p)

[e]

  • ear sota, ghāṇa (n)
  • earth vasudhā, bhūmi, mahī (f)
  • eastern pubba (adj)
  • eat khādati, bhuñjati (v)
  • eaten bhutta, khādita (p.p)
  • eating khādanta, bhuñjanta (pr.p)
  • eczema daddu (f)
  • egg aṇḍa (n)
  • eight aṭṭha (3)
  • eighteen aṭṭhārasa, aṭṭhādasa (3)
  • eighth aṭṭhama (adj)
  • eighty asīti (f)
  • eighty-eight aṭṭhāsīti (f)
  • eighty-four caturāsīti (f)
  • eighty-nine ekūnanavuti (f)
  • eighty-one ekāsīti (f)
  • eighty-six chāsīti (f)
  • eighty-three teasīti (f)
  • eighty-two dvāsīti, dveaīti (f)
  • ejects nīharati (v)
  • elderly mahallaka (adj)
  • elephant dantī, hatthī, karī (m)
  • eleven ekādasa (3)
  • eleventh ekādasama (adj)
  • enemy ari, sattu (m)
  • Enlightened One buddha, bhagavantu (m)
  • enraged kuddha (p.p)
  • enters pavisati (v)
  • entered pāvisi (v)
  • [in the] evening sāyaṃ (indec)
  • ever sadā, sabbadā (adv)
  • evenly samaṃ (adv)
  • every sabba (adj)
  • everywhere sabbattha (indec)
  • evil-doer pāpakārī (m)
  • Exalted One bhagavantu (m)
  • eye akkhi, nayana, locana, cakkhu (n)

[f]

  • face vadana, mukha (n)
  • fame kitti (f)
  • family kula (n)
  • famous yasavantu (adj)
  • farmer kassaka (m)
  • father pitu (m)
  • feeble dubbala (adj)
  • feeds bhojeti, bhojāpeti (v)
  • felled pātesi (v)
  • fells pāteti (v)
  • few paritta, appaka (adj)
  • field khetta (n)
  • fifth pañcama (adj)
  • fifteen paṇṇarasa, pañcadasa (3)
  • fifty paṇṇāsā, paññāsā, paññāsati (f)
  • fifty-nine ekūnasaṭṭhi (f)
  • fifty-one ekapaññāsā (f)
  • finger aṅguli (f)
  • fire aggi (m)
  • firewood dāru (m)
  • first paṭhama (adj)
  • five pañca (3)
  • flame acci (n)
  • flies uḍḍeti (v)
  • flower puppha (n)
  • follows anugacchati (v)
  • food āhāra (m), bhojana (n)
  • foolish bāla (adj)
  • foot pāda (m)
  • for a long time ciraṃ (adv)
  • forest vana, arañña (n) aṭavi (f)
  • form rūpa (n)
  • formerly purā (indec)
  • fortunate puññavantu, bhagavantu (adj)
  • forty cattāḷīsati, cattārīsati (f)
  • forty-nine ekūnapaññāsā (f)
  • forty-one ekacattāḷīsati (f)
  • four catu (3)
  • fourteen cuddasa, catuddasa (3)
  • friend mitta (m)
  • from there tato (indec)
  • from where kuto (indec)
  • fruit phala (n)
  • fruitful phalavantu (adj)

[g]

  • garland mālā (f)
  • gathers ocināti (v)
  • gave dadi, adāsi (v)
  • gem maṇi (m)
  • ghee sappi (n)
  • girl dārikā, kaññā, kumārī, kumārikā (f)
  • given dinna (p.p)
  • giver dātu dāyaka. (m)
  • gives deti dadāti. f.
  • giving dadanta (pr.p)
  • goat aja (m)
  • god deva (m)
  • goddess devī (f)
  • goes gacchati (v)
  • goes away apagacchati (v)
  • goes out nikkhamati (v)
  • going gacchanta;
  • gacchamāna (pr.p)
  • gold suvaṇṇa (n.)
  • gone gata. (p.p)
  • gone ashore tiṇṇa. (p.p.)
  • got laddha ( p.p.)
  • got out nikkhanta (p.p)
  • grandson nattu (m)
  • grass tiṇa (n)
  • gravel sakkharā (f)
  • ground bhūmi (f) vatthu (n)
  • grove of ispatana isipatanā
  • rāma (m)
  • gruel yāgu (f)

[h]

  • hall sālā (f)
  • hand hattha; pāni (m)
  • handsome dassanīya; surūpa.
  • (adj)
  • happy sukhī (m)
  • having awakened uṭṭhāpetvā
  • (abs)
  • having born nibbattitvā (abs)
  • having climbed āruyha (abs)
  • having come āgamma (abs)
  • having come out nikkhamma
  • (abs)
  • having commanded vidhāya
  • (abs)
  • having cooked pacitvā (abs)
  • having crossed taritvā (abs)
  • having crowed ravitvā (abs)
  • having divided bhājetvā (abs)
  • having done katvā; vidhāya (abs)
  • having donned piëandhitva (abs)
  • having drunk pivitvā (abs)
  • having eaten bhuñjitvā; khāditvā.
  • (abs)
  • Having got laddhā; labhitvā.(abs)
  • having left pahāya (abs)
  • having moved aside apakkamma
  • (abs)
  • having raised up paggayha;
  • ukkhipitvā (abs)
  • having risen up uṭṭhahitvñā(abs)
  • having slept sayitvā (abs)
  • having stood ṭhatvā(abs)
  • having taken ādāya;
  • gaṇhitvā (abs)
  • he so (stem ta) (m)
  • heap rāsi (m)
  • heard suta (p.p)
  • hearer sotu (m)
  • hears suṇāti (v)
  • heart hadaya (n)
  • heaven sagga (m)
  • hell niraya (m)
  • hen kukkuṭī (f)
  • here idha; ettha (ad)
  • hermit isi; tapassī (m)
  • hidden treasure nidhi (m)
  • hides nilīyati (v)
  • high ucca (adj)
  • Himalayas himavantu (m)
  • Honey madhu (n)
  • Horse assa (m)
  • House geha (n)
  • Householder gahapati (m)
  • Human being manussa (m)
  • Hunger khudā (f)
  • Husband pati; bhattu (m)
  • How katham. (ind)

[i]

  • I ahaṃ.
  • Iguana godhā (f)
  • Image rūpa (n)
  • Increase vuddhi (f)
  • Infantry patti (f)
  • Instructor vinetū; satthu (m)
  • In that way tathā (ind)
  • In front purato (ind)
  • In one place ekattha (ind)
  • Intelligent buddhimantu (adj)
  • In two ways dvidhā (ad)
  • Intoxicant majja (n) surā (f)
  • Is hoti; bhavati (v)
  • Is able sakkoti (v)
  • Is beaten paharīyati (v)
  • Is bought kiṇīyati (v)
  • Is brought āharīyati (v)
  • Is carried harīyati (v)
  • Is done karīyati (v)
  • Is drawn ākaḍḍhīyati (v)
  • Is eaten bhuñjīyati (v)
  • Is given dīyati (v)
  • Is killed mārīyati (v)
  • Island dīpa (m)
  • Is made karīyati (v)
  • Is not natthi (v)
  • Is ploughed kasīyati (v)
  • Is preached desīyati (v)
  • Is protected rakkhīyati (v)
  • Is sold vikkiṇīyati (v)
  • Is taken gaṇhīyati (v)
  • Is tied bandhīyati (v)
  • Is told bhāsīyati (v)
  • Is worshipped vandīyati (v)
  • Is washed dhovīyati (v)
  • It taṃ. (n)
  • Itch kacchu (f)

[j]

  • Jack (fruit) panasa (m)

[k]

  • Keeps ṭhapeti (v)
  • Kept ṭhapesi (v)
  • Killed māresi (v)
  • Kills hanati; māreti (v)
  • Kindled jālesi (v)
  • Kindles jāleti (v)
  • King bhūpāla; bhūpati (m)
  • Knee jāṇu; jaṇṇu (m)
  • Knot gaṇṭhi (m)
  • Known ñāta (p.p)
  • Knower ñātu (m)
  • Knower of the meaning
  • atthaññū (m)
  • Knows jānāti (v)

[l]

  • Lamp dīpa; padīpa (m)
  • Large mahanta (adj)
  • Laughing hasanta (pr.p)
  • Laughs hasati (v)
  • Lead tipu (n)
  • Leader netu; adhipati (m)
  • Leads neti; nayati (v)
  • Leaf patta; paṇṇa (n)
  • Learns ugganhāti; sikkhati (v)
  • Leg pāda (m)
  • Leopard dīpi (m)
  • Leper kuṭṭhī (m)
  • Let him conquer jayatu (v)
  • Let him cook pacatu (v)
  • Let him drink pivatu (v)
  • Let him go gacchatu (v)
  • Let him keep ṭhapetu (v)
  • Let him protect rakkhatu (v)
  • Let him say bhāsatu (v)
  • Let him put in pakkhipatu (v)
  • Let it be bhavatu; hotu (v)
  • Light āloka (m)
  • Lightning vijju (f)
  • Lion sīha (m)
  • Lioness sīhī (f)
  • Liquor surā (f)
  • Little appaka; paritta (adj)
  • Lived vuttha (p.p)
  • Living vasanta (pr.p)
  • Long dīgha (adj)
  • Looks at oloketi; passati (v)
  • Looking at passanta; olokenta (pr.p)
  • Lord adhipati; sāmī (m)
  • Lotus paduma (n)
  • Low nīca (adj)

[m]

  • Maiden yuvati; taruṇī; kumārī (f)
  • Man nara; purisa; manussa (m)
  • Many bahu; bahuka (adj)
  • Mare valavā (f)
  • Market āpaṇa (m)
  • Measures miṇāti (v)
  • Medium majjhima (adj)
  • Memory sati (f)
  • Merchant vāṇija (m)
  • Merit puñña (n)
  • Meritorious puññavantu (adj)
  • Milk khīra (n)
  • Million dasalakkha (n)
  • Millionaire seṭṭhī (m)
  • Mind citta (n)
  • Mindful satimantu (adj)
  • Minister mantī (m)
  • Monastery vihāra；ārāma (m)
  • Money mūla (n)
  • Monk bhikkhu；muni (m)
  • Monkey vānara；kapi (m)
  • Month māsa (m)
  • Moon canda; sasī (m)
  • Morning (in the )pāto (ind)
  • Mother ammā; mātu (f)
  • Mother-in-law sassu (f)
  • Mountain giri (m)
  • Mouth mukha; vadana (n)
  • Multitude parisā (f)

[n]

  • Near santika (adj)
  • Neck gīvā (f)
  • Night ratti (f)
  • Nine nava (3)
  • Nineteen ekūnavīsati (f)
  • Ninth navama (adj)
  • Ninety navuti (f)
  • Ninety-nine ekūnasata (n)
  • Ninety-six channavuti (f)
  • Nose nāsā (n) ghāṇa (f)
  • Not na (ind)
  • Not seeing apassanta (pr.p)
  • Now idāni (ind)

[o]

  • Observer of precepts sīlavantu
  • (adj)
  • Ocean udadhi; jalanidhi; sindhu (m)
  • Of the high caste kulavantu (adj)
  • Offered pūjesi (v)
  • Offering pūjā (f)
  • Offers pūjeti (v)
  • Old mahallaka (adj)
  • Omniscient sabbaññū (adj)
  • One eda (§)
  • Once sakiṃ; ekakkhattuṃ (ad)
  • One day ekadā (ad)
  • One who has a following gaṇī (m)
  • Oppressed pīlesi (v) pīlita.(p.p)
  • Oppresses pīleti (v)
  • Or vā; atha; vā (ind)
  • Other añña; apara; para (adj)
  • Over upari (ad)
  • Over-lord pabhū (m)
  • Ox goṇa (m)

[p]

  • Paddy vīhi (m)
  • Palanquin dolā (f)
  • Path magga (m)
  • Patience khanti (f)
  • Peacock mayūra; sikhī (m)
  • Physician vejja (m)
  • Pig varāha (m)
  • Pit āvāṭa (m) kāsu (f)
  • Place ṭhāna (n)
  • Plantain kadalī (f)
  • Poet kavi (m)
  • Pond pokkharaṇī (f)
  • Possessor of eyes cakkhumantu
  • (adj)
  • Possessor of long life dīghajīvī (m)
  • Possessor of garlands mālī (m)
  • Possessor of an umbrella chattī (m)
  • Power bala (n)
  • Pouwerful balavantu; bali (adj)
  • Preached desita (p.p)
  • Preached desesi (v)
  • Preaches deseti (v)
  • Preaching desanā (f)
  • Precept sikkhāpada (n)
  • Progress vuddhi (f)
  • Protects pāleti; rakkhati (v)
  • Pulls ākaḍḍhati (v)

[q]

  • Queen devī; rājinī (f)
  • Quickly sīghaṃ; khippaṃ. (ad)

[r]

  • Rain vuṭṭhi (f) deva (m)
  • Rains vassati (v)
  • Ran dhāvi (v)
  • Rat ākhu (m)
  • Reason kāraṇa (n)
  • Received laddha (p.p)
  • Reigns rajjaṃ karoti (v)
  • Relation bandhu (m)
  • Remembering anussaranta
  • (pr.p)
  • Renounces pabbajati (v)
  • Residing vasanta (pr.p)
  • Respects pūjeti (v)
  • Retinue parisā (f)
  • Rice taṇḍula (n)
  • Rice (boiled) odana (m.n.)
  • Bhatta (n)
  • Rice gruel yāgu (f)
  • Rich dhanavantu (adj)
  • Ripe pakka (p.p)
  • Rises up udeti; uḍḍeti (v)
  • River gaïgā; nadī (f)
  • Rock sela; pāsāṇa (m)
  • Root mūla (n)
  • Rope rajju (f)
  • Rough khara (adj)
  • Running dhāvanta (pr.p)
  • Runs dhāvati (v)

[s]

Said vutta; kathita. p.p.

Sand pulina. n., vālukā. f.

Sat nisinna. p.p.

Sat nisīdi. v.

Sayer vattu. m.

Says vadati; bhāsati; katheti. v.

Scale tulā. f.

School pāṭhasālā. f.

Science sattha. n.

Sea sindhu; udadhi. m.

Sealing wax jatu. n.

Seat asana. n.

Second dutiya. Adj

Seeks gavesati. v.

Seeing passanta. pr.p.

Sees passati. v.

Selling vikkiṇanta. pr.p.

Sells vikkiṇātī. v.

Sends peseti. v.

Separately visuṃ; nānā. ind.

Serpent ahi; dāṭhī; sappa; bhogī. m.

Seven satta. §.

Seventeen sattarasa; sattadasa. §.

Seventh sattama. adj.

Seventy sattati. f.

Seventy-nine ekūṇāsīti. f.

Seventy-two dvesattati; dvisattati. f.

Severally visuṃ. ind.

Shade chāyā. f.

Shadow chāyā. f.

Shallow uttāna. adj.

Shank jaïghā. f.

Sharer bhāgī. m.

She sā. f.

She-bird sakuṇī. f.

She-crow kākī. f.

She-deer migī. f.

She-elephant hatthinī; kaṇeru. f.

Ship nāvā. f.

Shop āpana. m.

Short rassa. adj.

Shrine cetiya. n.

Sickness vyādhi. m.

Sin pāpa. n.

Sinner pāpakārī. m.

Sister bhaginī. f.

Sitting nisīdanta. pr.p.

Sits nisīdati. v.

Six cha. 3.

Sixteen soëasa. 3.

Sixteenth soëasama. adj.

Sixth chaṭṭha. adj.

Sixty saṭṭhi. f.

Sixty-nine ekūnasattati. f.

Sixty-two dvāsaṭṭhi; dvisaṭṭhi .f.

Sky ākāsa. m.

Slave dāsa. m.

Slave woman dāsī. f.

Sleep niddā. f.

Sleeping sayanta. pr.p.

Sleeps sayati. v.

Slept sutta; sayita. p.p.

Slept sayi. v.

Slowly sanikaṃ. ad.

Small khuddaka. adj.

Society sabhā. f.

So evaṃ; tathā. ind.

So far tāva. ind.

Soft mudu. adj.

Sold vikkiṇi. v.

Some eka. (plur.) §.

Son putta. m.

Soon sīghaṃ; khippaṃ. ad.

Speech kathā. f.

Spoon kaṭacchu. m.

Stair sopāṇa. n.

Standing tiṭṭhanta. pr.p.

Stands tiṭṭhati. v.

Steals coreti. v.

Stick yaṭṭhi. m.f., daṇḍa.m.

Stole coresi. v.

Stone silā. f., pāsāṇa. m.

Stood ṭhita. p.p.

Stood aṭṭhāsi. p.p.

Street visikhā; vīhti. f.

Strength bala. n.

Strictly dalhaṃ. ad.

Strong balavantu. adj.

Student sissa. m.

Suddenly sahasā. ad.

Sugar sakkharā. f.

Sugar-cane ucchu. m.

Sun suriya; ravi; bhānu; bhānumantu. m.

Sword asi. m.

[t]

Takes gaṇhāti. v.

Tall ucca. adj.

Tank vāpī. f.

Teacher garu; satthu; ācariya. m.

Tear assu. n.

Temperate mattaññū adj.

Ten dasa. 3.

Ten million koṭi. f.

Ten thousand dasasahassa. n.

Tenth dasama. adj.

That ta; eta. adj.

The other itara. adj.

Then tadā. ad.

Thence tato. ind.

There tattha; tatra; tahiṃ. ad.

They te. m.

Thief cora. m.

Thigh satthi. m.n.

Thinks cinteti. v.

Thine tava; tuyhaṃ.

Third tatiya. adj.

Thirst pipāsā. f.

Thirteen terasa;telasa.§

Thirteenth terasama. adj.

Thirty-nine ekūnacattālisati. f.

Thirty-three tettiṃsati. f.

Thirty-two battiṃsati;dvattiṃsati. f.

This ima; eta. adj.

This person ayaṃ. m.f.

This thing idaṃ. n.

Those things tāni. n.

Thou tvaṃ.

Thought cintesi. v.

Thousand sahassa. n.

Thousand million satakoṭi. f.

Three ti. 3.

Three hundred tisata. n.

Thunderbolt asani. f.

Thus evaṃ. ind.

Tightly daëhaṃ. ad.

Till then tāva. ind.

To be born nibbattituṃ. in.

To bring āharituṃ. in.

To carry harituṃ. in.

To collect ocinituṃ. in.

To cook pacituṃ. in.

To-day ajja. ind.

To do kātuṃ. in.

To drink pivituṃ; pātuṃ. in.

To eat bhottuṃ; bhuñjituṃ. in.

To gather ocinituṃ. in.

To get laddhuṃ. labhituṃ. in.

Together ekato. ind.

To give dātuṃ. in.

To go gantuṃ. in.

Told vutta; kathita. p.p.

Told kathesi. v.

Tomorrow suve. ad.

Tongue jivhā. f.

Took gaṇhi.

To prepare paṭiyādetuṃ. in.

To smell ghāyituṃ. in.

To surpass atikkamituṃ. in.

To take gaṇhituṃ. in.

Travelled acari. v.

Tree rukkha; taru. m.

Tries ussahati. v.

Trouble dukkha; kasira. n.

Tusker dāṭhī. m.

Twelve dvādasa. adj.

Twelfth dvādasama. adj.

Twentieth vīsatima. adj.

Twenty vīsati. f.

Twenty-eight aṭṭhavīsati. f.

Twenty-five pañcavīsati. f.

Twenty-four catuvīsati. f.

Twenty-nine ekūnatiṃsati. f.

Twenty-one ekavīsati. f.

Twenty-six chabbīsati. f.

Twenty-three tevīsati. f.

Twenty-two bāvīsati; dvāvisati. f.

Twice dvikkhattuṃ. ad.

Two dvi.§.

Two hundred dvisati. n.

[u]

Umbrella chatta. n.

Unripe āma. adj.

Up upari. ind.

Us amhe.

[v]

Victor jetu. m.

Village gāma. m.

Virtue sīla. n.

Virtuous sīlavantu; guṇavant u. adj.

Vulgar nīca. adj.

[w]

Walked acari.v.

Walking caranta. pr.p.

Walking stick yaṭṭhi. f.

Walks carati. v.

Water jala; udaka ambu; vāri. n.

Water-lily uppala. n.

Water-pot ghaṭa. m.

We mayaṃ; amhe.

Wealth dhana. n.

Weapon āyudha. n.

Well sādhukaṃ.ad.

Went agacchi; gacchi; agami; gami.v.

Went back paṭinivatti. v.

When kadā. ad.

Whenever yadā. ad.

Where kattha; kuhiṃ? ad.

Wherever yattha. ad.

Which ya.(relative).§.

Which of the many katama. §.

Which go gamissati; gacchissati. v.

White seta. adj.

Who ko?(Stem ka). §.

Whose kassa?

Why kasmā? ind.

Wide vitthata. adj.

Wife bhariyā. f.

Wins jināti. v.

Wisdom ñāna. n., mati; paññā; buddhi. f.

Wise paññavantu; paṇḍita. adj.

Wise man vidū; viññū. m.

With saha; saddhiṃ. ind.

With difficulty dukkhaṃ. ad.

With many relations bandhumantu. adj.

Woman itthī; nārī; vanitā; vadhū. f.

Woman friend sakhī. f.

Word vācā. f.

Work kamma; kammanta. n.

World loka. m.

Worshipped vandita. p.p.

Wounded vaṇita. p.p.

Wounded vaṇitam akāsi. n.

Writes likhati. v.

Written likhata. p.p.

[y]

Yellow pīta. p.p.

Yes āma; evaṃ. ind.

Yesterday hīyo. ad.

You tumhe.

Young taruṇa; bāla; dahara. adj.

Young one susu. m.

Young woman taruṇī; yuvati. f.

Your tumhākam.

第六次佛典结集与马哈希尊者

第六次经典集结地——世界和平大石窟第六次圣典结集之地——世界和平大石窟（Kaba Aye Mahāpāsāna guhā）

 

其实在缅甸独立前夕，许多人便知道第六次结集大会的这件事了。独立后，缅甸政府立即决定举办第六次佛典结集大会，以尽全力弘扬佛陀的教法。大会的召开将为佛教增添光芒，促进佛教的发展。它也会调和、解决出现在巴利佛典中佛陀教法的一些差异，因而为将来带来正面有利的结果。怀抱着这些目标，政府紧锣密鼓地筹划，召开佛教僧团会议。

[102]严格说来，佛典结集大会纯粹是僧团的事。但是，像这种大会不可能在缺乏在家护持者的协助下由僧团独力承担。再说，因为希望第六次结集大会是在五个上座部国家，即缅甸、锡兰、泰国、柬埔寨和寮国，共同参与努力下，成为殊胜庄严的重大聚会，如此，所需的工作事项，范围变得更广更多。就这一点，缅甸政府承担一般由在家护持者从事的责任。挑起这责任时，政府不想完全将护持的特权只留给自己，而开放护持的机会，与有意护持第六次结集大会的人分享，让这次会议成为全体大众的光荣成就。因此，决定召开佛典结集会议后，政府与人民共同努力，一起执行一些大计划，例如，建造大洞窟[103]帕萨那莱洞窟（Pāsāṇa Hlaing-gū），用来容纳与会的大众。大家开始全力进行，充满着高度的热忱与勤奋。在大家满腔热情、同心协力的努力下，第六次结集大会得以在缅历一三一六年二月（Gason）的满月日（公元1954年5月），盛况空前地隆重上场。

召开这种结集大会，因为必须跨国合作，牵涉的层面很广。想要成功地执行这类大型的计划，具备杰出能力的领导者是非常重要的。也许是因为第六次结集本质上就是伟大非凡的荣耀，或者是佛陀教法的无上荣誉与殊胜，当代缅甸佛教三位德学兼备、出类拔萃的杰出西亚多，一同出席了这场聚会：（1）马哈希尊者、（2）维迦拉卡罗西亚多．邬维苏达毗旺萨（Vijja-lakara Sayādaw U Visuddhabhivaṃsa）、（3）持三藏者．法的守藏者．维奇塔沙罗毗旺萨（Tipiṭakadhāra Dhamma-Bhandāgārika Ashin Vicittasārābhivaṃsa）。

组织结集大会的委员会

这结集大会的召开，工作分有两大项。一项是结集大会（saṅgāyana）的进行；[104]另一项则是仔细校订并出版三藏佛典。上述三位西亚多皆积极参与这两项浩大的工作。西亚多邬维苏达毗旺萨尽个人最大的努力埋首于这些至关紧要的工作[105]；西亚多维奇塔沙罗毗旺萨，除了回答、解释可能有歧异、模棱两可的三藏相关问题之外，还负责过滤、分析、修正三藏佛典；马哈希尊者则执行繁重的校订与三藏的出版工作，也担任「第六次结集之提问者」（Chaṭṭha-saṅgīti-Pucchaka）。「僧团委员会」可视作全权负责第六次结集大会的中央委员会，在组织僧团委员会时，马哈希尊者与邬维苏达毗旺萨也是成员之一。

终审西亚多

“saṅgāyāna”意指一种佛教僧伽的集会，亦即，僧伽透过对读的方式，调和佛典里的差异处与错误，而商讨、诵出一切的佛陀教法，或者说佛教圣典。如果没有好的、可信的、正确的三藏佛典，就不会有接下来的结集大会。这就是为何审查、修订、增补、解释三藏里隐晦、讹写或易生误解的字词[106]，是最优先要做的事。首先，为了修订三藏，佛典被送往缅甸各地，请求有意参与的长老们尽其所知所能，校对原典与各种草稿，并更正错误。最先修订、校对佛典的西亚多，称为「初审西亚多」（Mūla Visodhaka Sayādaw）。初审西亚多交回修订过的草稿，再另由仰光的复审委员会（起初在「教法禅修中心」（Sāsana Yeiktha），后来在「卡巴耶」（Kabā-Aye））审订、修正。这么做是为了力求完美、周详，至少去除所有可能的错误。这些西亚多称为「复审（Paṭi-visodhaka）西亚多」。经过复审西亚多审订、同意后，复审过的草稿即被送到「佛陀教法出版社」（Buddha Sāsana Printing Press）。在印刷者与校对人员仔细的监督下将草稿印出，之后，就到了校对的阶段。这些校对稿，又一次接受仔细检验，被送到五位西亚多组成的委员会做最后校对。这委员会进行最终校对，在需要处做修改后，这些稿子被视为最后的校样，并送回印刷厂做最后的印刷。这最后审校印刷出来的校样稿的委员会，称为「终审确定者委员会」（Osanasodeya Pattapāṭṭhaka Committee），后来简称为「终审会」（Osana Committee）。[107]

马哈希尊者是终审会的成员之一，其他成员包括：帕亚吉西亚多（Payagyi Sayādaw）、（仰光的）巴格亚西亚多（Baghayā Sayādaw）、锡兰的布达打塔西亚多（Buddhadhaṭṭha）和维迦拉卡罗西亚多．邬维苏达毗旺萨（Vijja-lakara Sayādaw U Visuddhabhivaṃsa）。这些是初始时的委员会成员。后来因为因缘有变，中间三位西亚多由另三位西亚多取代。

複製 -mahasi1002拷貝

终审委员会的责任十分繁重。虽然初审西亚多们和复审西亚多们，已经进行了检验、确定字词与用法的更正；然而，终审西亚多还是必须从头检验、更正或插入巴利字与用法，他们也必须彻底检视时态的顺序、纪年顺序的合适性、术语的拼字、标点等。总之，终审委员会的责任，是检审、净化整本书的措辞、段落与读法，使其没有谬误、瑕疵。若人读过第六次结集大会所出版、印行的佛典，就不会想读之前所出版、印行的佛典。阅读这第六次结集的非凡产物，让人轻松涵泳于知识中，眼睛较不会过度疲劳。因此，读者大众都领受了终审委员会所有成员、缅甸佛教会（Buddha Sāsana Council）以及出版社的恩泽，因为第六次结集的所有佛典有非凡的进步。

马哈希尊者执行委员会任务时，极为尽责。在初始的阶段，佛教会位在教法禅修中心内，终审委员会见面的地方在住持寮（San-kyaung），即马哈希尊者的居所。五位西亚多和一位居士编辑者在那里共同商讨，为第六次结集大会整理巴利三藏佛典。[108]当他们遇到困难的文法表述、语源和措词时，委员会的其他成员会寻求马哈希尊者的意见。马哈希尊者从头至尾参与终审的工作。当佛教会在第六次结集大会开始前，将总部移到卡巴耶（Kabā-Aye）时，终审委员会也跟着变动。那时候，马哈希尊者必须每天到卡巴耶履行终审的责任。最后，当他必须详审、检验注释书和疏钞的草稿时，他几乎没有时间去卡巴耶履行其职责。在这情况下，出版社的一名编辑必须先提供印刷清样给马哈希尊者，由尊者在其居所，每天利用空闲时间详审确认一份清样。隔天，编辑再去取回尊者详审过的清样，呈交给终审委员会。另一位终审委员会的成员再将马哈希尊者改正过的清样带回他自己的地方，之后，若情况需要，终审委员会的成员再次审验印刷清样。在大多数的情况里，委员会都会接受马哈希尊者提供的建议、意见。（清样意指十六页的小册子，大小是第六次结集本的尺寸。）

大会诵出巴利三藏并经认同后，完成了三藏的结集；同样的，注释书和疏钞的结集，也需要经过详审、认同的程序，所以要将那些补正过的注疏佛典印出。马哈希尊者再次担任终审委员，执行注释书和疏钞的最后审订。西亚多邬维苏达毗旺萨负责安排这项工作，他对马哈希尊者的禀赋、才智、态度及行为都感到很满意，因此，他十分倚重、信任马哈希尊者，常常交付很多工作给马哈希尊者。只有当马哈希尊者参与修订佛典 [109]，西亚多邬维苏达毗旺萨才会对成果感到满意。马哈希尊者了解到自己被赋予许多重责大任，尽管他早已埋首于种种的职责之中，但是他从不回避西亚多邬维苏达毗旺萨给予他的任务。西亚多邬维苏达毗旺萨将审核修订《清净道论大疏钞》（Visuddhimagga-mahāṭīkā）的工作，交付给马哈希尊者，因为他很清楚马哈希尊者是《清净道论》的专家且有业处阿阇黎的经验，所以将共两册的《清净道论大疏钞》之审订编辑工作，交付给马哈希尊者单独一人。马哈希尊者尽他个人最大的努力，完成检验、修订的工作，没有旁人协助。在第六次结集的历史中，这是很特别的事，因为只有马哈希尊者一人，被赋予单独审核、详查、修订、编辑单一佛典的工作。

马哈希尊者以其非凡的能力、才智与过人的努力，修订了第六次结集的佛典。如此审核、修订的佛典数量，不是十、十五、二十五本而已，而是共有一百一十七本，包括三藏、注释书和疏钞。每本佛典大约是350页，全部的总页数超过四万。能够有机会审订这么多的佛典，这是马哈希尊者非凡的善行（kusala）。这些成果，肯定会带给大众无量的利益。马哈希尊者在第六次结集大会时所做的工作，只有少数人知道这些细节。

提问者

questioner0002-2从事修订三藏佛典的工作之同时，[110]马哈希尊者也必须挑起与第六次结集相关的另一项责任。人们一般都知道马哈希尊者承担的这项任务，亦即，他作为「提问者」（pucchaka）的身分。之前曾解释过，“saṅgāyāna”和集众念诵或复审佛典有关。按一般的情形，必须检验每一部巴利佛典。就此，要彻底证明这教导确实是佛陀所说，必须询问下列这些基本问题：

（1）佛陀在什么地方说这部经？

（2）为谁说这部经？

（3）为何说这部经？等等。

这些问题，一再被重复提出。只有在完全满意这详查的结果时，该经文才会被接受、肯定；然后，为了表明经文已被接受、肯定，所有僧团成员必须同时诵出。这种程序与表现，称为佛典结集（saṅgāyana）。在第一次（王舍城）佛典结集，决定（若可能的话）三藏的内容时，摩诃大迦叶尊者担任「提问者」（pucchaka），而优波离尊者（Upāli）和阿难尊者（Ānanda）重述并诵出与提问者所问相关的经文。（关于第一次佛典集结的有趣叙述，可参考Bhikkhu Ñāṇamoli, Chapter 16, The Life of the Buddha, pp. 333-346。）依照前例，结集需要杰出的人物，一位担任提问者、另一位负责回答问题。问与答的工作，皆需在观众面前进行，因此只有真正多闻博学、富有经验的人，才敢面对由众多学识渊博的法师所组成的僧团大众。因为要在众人面前执行这工作，并不适合看着事先写好的问答集，提问者与答复者皆需直接从记忆诵出。最困难的部分是，问答时必须说缅语和巴利语，如此，两位负责人必须能够说流利的巴利语。然而，具足这些条件的人并不易觅得。

mahasi_Gandhayon Grey-1承担提问者与诵答者职责的两个人之中，寻求诵答者一事，很幸运地，容易解决，因为有三藏西亚多．维奇塔沙罗毗旺萨法师（Tipiṭaka Sayādaw Ashin Vicittasārābhivaṃsa）能够记忆并诵出所有三藏的内容。[112]这位西亚多以优异的表现，通过由佛教摄益协会主办的三藏会考的口试与笔试的所有科目。缅历一三一二（公元1950）年通过律藏（vinaya-piṭaka），一三一四（公元1952）年通过论藏（abhidharma-piṭaka），一三一五（公元1953）年通过经藏，所以他获得「持三藏者．法的守藏者」（Tipiṭakadhāra Dhamma- Bhandāgārika）的荣衔。于是，这位西亚多被结集大会的中央组织委员会选为「诵答者」。他生逢其时，值遇结集大会。

至于，负责提问与检验的「提问西亚多」（pucchaka sayādaw），中央委员会选择了近在眼前且最具资格的马哈希尊者。

因此，马哈希尊者必须执行第六次结集提问者的职责。这两位西亚多非常有默契[113]，过程都很顺利没有半点滞碍。他们以优异的表现，履行了与结集大会之荣耀相符的职责。结集大会也因为他们的表现可圈可点，而被大大的推崇。就这样，直到巴利三藏结集结束，整整两年期间，这两位西亚多在每次结集大会召开时，分别担任「提问者」（pucchaka）与「诵答者」（vissajjaka）。

注释书的审查与研究

诵出巴利三藏后，领导西亚多们和政府决定举行注释书（aṭṭhakathā）和疏钞（ṭīkā）的结集大会。完成巴利三藏的结集后，缅历一三一八年十月（Pyatho）第二个月盈日（公元1956年1月），开始进行注疏的结集大会。结集注释书和疏钞，是第六次结集的一大特色。过去的结集，只有诵出巴利三藏。如果结集时，除了三藏外，还诵出注释书和疏钞，那么注释书和疏钞就会被视作第六次结集大会所认同接受的、〔较以往〕更具权威性的佛典。这么做的目的，也是为了可以得到更可靠的注释文献。结果，现今整个世界，已接受第六次结集的注释书和疏钞，是有权威性、堪称典范的校本。

诵出注释书时，并不需要像诵三藏时那样，每天采用问答方式。负责的僧团组织委员会规定，只需要审查、评注值得注意的部分。审查注释书时加以评论与解说，并不是容易的事。唯有已彻底研读过佛典，精通三藏、注释书和疏钞的人，[114]才真正有能力执行这项工作。因此，审查注释书的职责便交给：大胜寺西亚多长老（Mahā Vijayārāma Sayādawpayāgyī）──他拥有「波寇古镇的胜炬大国师」（Abhidhaja Mahā Rattha Guru）的头衔，以及波寇古镇的最上大智者．马哈维苏塔罗马西亚多长老（Agga Mahā Paṇḍita Mahā Visutarāma Sayādawpayāgyī）（后来也被授予胜炬大国师的头衔），和马哈希尊者等三人。关于这事，大胜寺西亚多长老和马哈维苏塔罗马西亚多长老，先针对注释书的结集，以及第一、二、三、六次结集的情况，给予一些说明。之后，马哈希尊者负责说明第三次结集以后──即从〔阿育王〕为了弘扬教法与众人利益，而向九个国家派遣传教团开始──注释书如何陆续地被简择。

缅历一三一八年十月（Pyatho）第二个月盈日（公元1956），开始诵出「第一集」（Paṭhama-sannipāta）[4]。从轮到他负起职责的那一天起，马哈希尊者每天都会审核诵出「第一集」，一直到结束。同一时间，马哈希尊者也同时审核并诵读律藏注释书、长部注释书和阿毗达摩注释书。至于「第二集」，安排相反的顺序。一开始，《长部．大本缘经注》（Mahāpādānasutta aṭṭhakathā）由马哈希尊者和持三藏者．法的守藏者．维奇塔沙罗毗旺萨（Tipiṭakadhāra Dhamma-Bhandāgārika Ashin Vicittasārābhivaṃsa）分别担任提问者和诵答者，如同结集巴利三藏时一样。只有从《大本缘经注》之后，才由马哈希尊者独自一人负责审核，如同在「第一集」时一样。马哈希尊者在执行这任务时，他的父亲于谢昆村过世，因此他必须结束审核《大本缘经注》的工作。他返回谢昆村后，由沙该山的最上大智者．阿尼沙坎西亚多代替审核的工作，[115]从《大般涅盘经注》开始审起。

执行三藏结集的问答任务时，马哈希尊者的能力可以说尚未真正发挥，或者说，尚未真正为人所知。那时，尊者只负责就被选出的三藏经典来提问。然而，详审佛典时就不是如此。这工作的性质是要独自一人来做，于此便显现出他的特质。在详审注释书这种困难的工作时，马哈希尊者的聪颖天资，才充分展露出来。他在教、行的领域，皆具有非凡的成就。他吸收知识的能力，或可比拟作能在大海中自在地游戏觅食、身长五百由旬的巨鱼。以博学而闻名的西亚多们，在听到马哈希尊者审核注释书时，才有机会稍稍了解尊者的禀赋与学养。以前曾低估他，认为他只是才智一般的业处老师的人们，从这事之后，肯定对他有不同的看法。

对于那些想知道马哈希尊者如何详审注释书的人，建议他们阅读缅甸佛教会出版印行的《注释书结集》关于「详审」的章节。在该章节里，马哈希尊者并非只是复制注释书原有的内容，而是如「详审」一词所示，名副其实，一点一点谨慎地分析注释书里所有的陈述。因为注释书的措辞、语源和复合的用法，在增补、审核和印刷时已决定，现在优先考虑的是字词、词组的诠释和定义，不再是巴利字词及其措辞、复合。[116]若有需要，不仅得和当代的用法比较，也要就外国语本和其用法作评判。当一注释书和另一注释书不一致时，必须在详审后给予分析评论。有些地方，必须透过比较，提供疏钞的解释。有时候，则需要比较疏钞的意思和相关的注释书，并依据时间加以评论。举例来说明这种检视文献的方式，如详审“Suvannabhumi”〔金地〕、「教法五千年」（佛法住世的时间）、「与当代科学有关的五种色法」、「法句经的疏钞」、「偈颂与故事的纪年史顺序」、「阎浮提信仰的转变」、「佛陀说法时所用的语言」、「一字或一音节代表一佛的用法」，这些便是针对出现在三藏里的一些问题的解释，有很大的价值。读过「详审」一章的读者不需费心，便会了解这些在过去即使是博学三藏的人也会误解的问题。要言之，它会成为一座灯塔，为下一代大放光明，指引出应该如何详审的方法。

——摘自《马哈希尊者传》

佛教第六次圣典结集

第六次圣典结集（巴利语：Chaṭṭha Saṅgāyana，英文：Sixth Buddhist Council，The World Tipitaka Council B.E. 2500），又称佛教第六次结集，举办于佛历 B.E.2498-2500年(西元1954-1956)，地点在缅甸仰光，由缅甸政府护持，目的是重述和验证三藏经典。

继第五次圣典结集的83年之后，以缅甸首相伍·努（U Nu）为首的政府发起举行第六次圣典结集。

第六次经典集结地——世界和平大石窟由缅甸首相率领建造了 Mahāpāsāna guhā (大石窟)，造型模拟在印度第一结集的 Sattapaṇṇi Cave (Cave of the Seven Leaves，七叶窟)。
结集于西元1954年5月17日在缅甸首都仰光的“世界和平大石窟”（Kaba Aye Mahāpāsāna guhā）开幕，有来自缅甸、泰国、斯里兰卡、老挝、柬埔寨、印度、尼泊尔、越南八个国家的2500位上座部长老比库参加。

这次结集由尧扬西亚多（Nyaung Yan Sayadaw Bhaddanta Revata）主持，以马哈希西亚多（Mahāsi Sayadaw bhaddanta Sobhana）为询问者，由缅甸第一位通过三藏背诵考试的三藏持者明昆西亚多（Mingun Sayadaw Bhaddanta Vicittasarabhīvaṃsa）负责诵出三藏。Photo_Chattha_Sangayana
结集一开始马哈希尊者向诸位长老言：诸位高僧，诸位尊者，诸位善知识，随闻佛子（马哈希尊者自称）宣说…之后问起诸经，律及阿毗达摩等…，每一经结集后马哈希尊者向大众说：每问问题尊者三藏法师明昆尊者一一回答，或分别回答之故，佛陀的正法至今为止仍有清净无缺。

在结集期间，巴利三藏编辑委员会对目前传诵于上座部佛教诸国的各种巴利三藏诵本进行了严谨细致的校对，并将作为本次结集成果的巴利三藏圣典及其义注以现代印刷的方式编辑出版。结集前后历时两年，经典便以七个国家的文字写出，其中包括了种种的比对、验证、和考察，于佛历 B.E.2500 年的五月（西元1956年）完成。这次经典的集成被公认为当代最正确和无误的经典。且被认证为佛陀的正法经典。

 

 

 

苹果手机巴利文输入设置

请根据自己的输入法使用习惯，任选一种巴利文输入设置方法。方法1.适用于使用手机app下载的迅飞输入法 (推荐)。方法2.适用于手机ios系统（如苹果）自带输入法。在文本替换中通过复制设置以下字母即可：ā，ī，ū，ḍ，ṭ，ḷ，ṃ，ñ ，ṇ，ṅ（加逗号方便大家粘贴，见设置方法第四图）。设置好后，请用拼音打字即可。

（如设置遇到任何问题请加入巴利语研讨群512492829 咨询，此设置方法由群里贤友提供）

一、迅飞输入法设置方法图示

2

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567 8

持三藏尤大师对观过去及未来法的开示

作者：Ksitiputra

2016年10月7日下午，我在持三藏尤大师的弟子，仰光班迪达禅修中心一位尼师的协助安排下，与两位法友前往缅甸仰光的一家佛学院「大净住寺」（Mahavisuddharama TaikThit Monastery），参访著名的持三藏大师（Tipitakadhara）尤尊者（Yaw Sayadaw U Sirindabhivamsa），询问禅法上的问题，为同行的法友解除修行上的疑惑。

持三藏尤大师对观过去及未来法的开示

尤大师法相（Yaw Sayadaw U Sirindabhivamsa）
（生于1943年 – 　　　　）

 这里先介绍一下何谓「持三藏」（Tipitakadhara），这是缅甸佛教一个特别的头衔，持有此头衔的人需要通过官方设立的考试委员会，能背诵出整套南传巴利三藏（经、律、论），方能获颁「持三藏」这个头衔。另外，如在背出外，更能默写出全套三藏者，则获颁发「精通三藏」（Tipitaka Kovidha）的头衔。尤大师在1984年，42岁前就已经考取得这两个头衔。此外，他在1969年至71年期间，已经通过两个「法阿阇黎」考试，Ceiyangana Dhammacariya及Sakyasiha Dhammacariya考试，并获颁发相当于佛学博士的「阿毗旺萨」（Abhivamsa）头衔。在1989至90年，尤大师再获缅甸政府颁发「至上大哲士」（Aggamahapandita）的头衔，这是政府对佛教有崇高地位的人而特别颁发的。尤大师除了佛学精湛之外，他本人的修证也是莫测高深的，带我们去参访的尼师说，大师没有一刻不在正念中，被誉为阿罗汉的雪奥敏禅师（Shwe Oo Min Sayadaw）在圆寂之前，因为身边的弟子们并没有足够能力管理其禅修中心，于是特意委托尤大师管理，并在那儿教导禅修及佛学。因此，尤大师现在也是雪奥敏禅修中心的主持。

（有关大师的详细生平资料，请参阅最下面的英文参考資料链結）

这次前往参访尤大师，主要是因为随行的法友，早几个月前曾接触过一派缅甸禅法，主张禅修必须要能够入禅定，并以禅定的光来观察过去及未来世，以及观察粒子（kalapa，或「色聚」）方能够解脱，没有能够做到观前后世及粒子的，绝不能够解脱。由于主张此说的一派，声称其说法严格按照巴利三藏的内容所述，法友于是大感困惑，因为以往从来没有听过这种说法，让他无所适从。因为尤大师精通三藏，对三藏及注疏的熟悉程度，于教界内无出其右，关于这个问题，相信除了我的法友，还有很多海内外的禅修界朋友，同样会感到困惑，因此我希望借着尤大师的解答，让一切疑惑冰销，修行可以重回正轨。为了便于阅读，我这里以对答形式列出我当时所提的问题及大师的回答：

尤大师对以下问题的回答：

1. 修行解脱是否需要观察「前世」及「后世」（过去生及未来生）？

尤大师：不需要，只需要观察「当下」名色法的生灭，过去的已灭，未来的未出现，过去的已经过去，真实的只有当下出现的一刻，透过一直观察当下的生灭，便能证得出世间的「道智」与「果智」。

2. 修行解脱是否需要观察「粒子」？

尤大师：不需要。

3. 请问大师如何知道所证的「道智」并非如「有分心」一样的无意识？（提此一问是因为有指内观行者所证的身心俱灭，只是堕进有分心」）

尤大师：有分心是睡眠的状态，证得「道智」与「果智」与「有分心」很不同，当禅修者观察身心当下的生灭，突然一刻证得道智，他是会清楚知道，一刻「道智」出现了，接着下来是「果智」出现了几刻，他会知道这是「解脱」，不同有分心，这难以用譬喻来说。

4. 在「无我相经」中，提到过去未来的五蕴，应如何理解？

尤大师：那是透过观察当下，推理而知过去及未来也如此。

5. 请问大师所修的禅法，是否从属缅甸某个派系？马哈希、宣隆等？

尤大师：我只有从佛陀学禅修。（意指他并没有跟随任何派系的大师学禅修。）

6. 请问大师所修禅法为何？出入息吗？观腹部吗？

尤大师：我有修出入息、慈心禅。另外就是观察不同的心－－心念处。烦恼是从心起的，观色法的话，色法本身没有烦恼，是心才带着烦恼。当智慧升起，禅修者可以分别善的心和不善的心，它们是一排一排地出现的，当知道善的心出现，保留储存它们，当不善的心出现，则驱除它们。我是以观察心为主来修行的。

7. 观心法比观色法重要吗？

尤大师：都一样，观察色法也可以，烦恼多的人可以多观心，因为烦恼伴随心出来。

当笔者欲进一步问大师观心的技巧内容时，大师因为事忙，并没有继续回答，并为我们送上慈心的祝福。我们在那一刻，均被大师的德力所摄受，被一种无比的触动包围着。大师最后说，他在雪奥敏禅修中心有做开示，那儿是禅修与教学并重的地方，说以后学禅可以去那儿。同行的尼师表示，大师平日很少这么长地对外来的人开示，她觉得这次因缘颇特别。大师其实最初并没有意思回答我的提问，他说我们同行的尼师是「法阿阇黎」，有问题可以问她。不过可能因为后来听到提问的禅修问题颇深入，他不厌其烦地详细解答。

大师在对话中，用很多话来描述他修证的经验，不过我们可惜并未能够逐字记下，当时也没有意识到要录音，后来尼师拿手机录音，已经是对话很后的部份了，不过笔者很记得大师说话时的模样，他用手在比划那个时候的经历，在说缅文生灭的字眼。他所说的都是其所证得的体验。这里所载的文字，连当日所说的四分之一也没有。希望他日可以再拜见他询问更多关于禅法的事。

此外，笔者过去亦曾经于2012年拜访过另一位持三藏大师－－宣隆内观中心总部的孙达拉大师（Sayadaw U Sundara），不过当时的英文翻译并不好，致使没有机会详细问深入的东西，但是当时我也曾询问他，关于用禅定的光观粒子等事，他的回复也是内观并不需要。2013年我在新加坡，亦曾见过「二藏法师」（Dvipitakadhara）提扎那禅师（Sayadaw U Thitzana），他是教导马哈希禅法的导师，同时也曾学过宣隆禅法，因此他的教法也是观当下的名色法。

由此可见，这些精通三藏的大师们，都是认为观察当下的名色生灭便能解脱的，而不用观过去未来世，这一点我们必须注意，因为真实只存在于当下出现的一刻，过去的灭了，如果以任何方式再出现，那个过去的现象必定是虚妄；一位缅甸的阿毗旺萨这样形容给我听，就如同已逝去的拿破仑，他已过去的身心能够再生吗？显然是不可能。有关于观过去未来世是在观察「虚妄」现象的问题，笔者日后会再详细撰文阐述。

参考資料：
1. http://www.myanmarnet.net/nibbana/tipitaka/tpdkdhra.htm

持三藏尤大師的英文履歷資料：

Venerable Yaw Sayadaw Ashin Sirindabhivamsa was born to father U Ye Naing and mother Daw Toke Khaing on Friday, March 26, 1943 (*the 6th Waning day of TaBaung, 1304 M.E.) in LetPan Village, GanGaw Township of MaGwe Division (now MaGwe Region).

1952-53 * At the age of ten, he studied elementary Pali Grammar and literature, Myanmar literature, Mathematics and Buddhist culture from LetPan Kyaung Sayadaw Venerable U Tissa.

1953-54 * He passed the examinations while he was attending the State Primary School at LetPan Village.

1956-57 * At the age of 14, the novitiation ceremony was held with his parents as the supporter of requisites, and he became a novice (Samanera) with LetPan Kyaung Sayadaw Venerable U Tissa as his preceptor (upjjhaya).

1959-60 * He stood first in the Buddhist Examination. He was the only one in the school who passed the Seventh Standard in that year.

1.6.1960 (the 8th Waxing Day of NaYon, 1322 M.E.) * He was novitiated for the second time with Pathama KanTawYa Sayadawgyi as his preceptor (upajjhaya). Sayadawgyi gave the name of the novice as Shin (Novice) Sirinda to convey the auspicious meaning “the ruler of the glory and splendor”.

1961-1963 * The young novice studied and learnt Pali Grammar, AbhiDhammattha-sangaha, Fundamentals of Tipitaka such as Patimokkha, Pali Writings, Pali verses and Composition of Poems from the teachers such as Ven. Kelasa, Ven. Nandiya and Ven. Sakinda. He had marvelously completed his studies within two years.

May 26, 1962 (the 8th Waning day of KaSon, 1324 M.E.) * The novice was fully ordained with KanTawYa Sayadaw Ven. Visuta as his preceptor (upajjhaya). The higher ordination (upasampada) ceremony was held with the material support of his parents, U Ye Naing and Daw Toke Khaing, and he became a monk with the name Ashin Sirinda.

1962-1967 * Sayadaw studied Pali Tipitakas, Atthakathas and Tikas for five years in Mandalay.

1967 *  Sayadaw studied Tipitakas including Pali, Atthakathas and Tikas at Maha-visuddharama ShweGyin TaikThit, NanDaWun Street, BaHan Township in YanGon.

1962-63 * He passed pathamagne Examination held by the Government.

1963-64 * He passed PaThaMaLat Examination held by the Government.

1964-65 * He passed PaThaMaGyi (First Grade) Examination held by the Government.

1966-67 * He passed Vinaya Pali Paragu and CetiYangana Examinations.

1967-68 * He passed Dhamma-cariya Examination held by the Government. As he passed the examination standing first in the whole country with the highest marks, Aggamaha-akyaw title was also conferred on him.

1968-69 * He passed Sakyasiha Examination held by the Pariyatti Sasana Association of Mandalay and he stood first. He was conferred the title of Abhivamsa. This title is conferred only on a candidate who has the highest level proficiency in Pali Tipitakas, Atthakathas and Tikas before the age of 27.

1969-70 * He passed the Ceiyangana Dhammacariya Examination.

1970-71 * He passed Sakyasiha Dhammacariya Examination and he stood first with distinction. He was conferred the prestigious title of Abhivamsa. In the same year, he was conferred the title of Vinayadhara-Vinayakovida as he had passed both written and oral examinations for which Five Vinaya Books are prescribed.

1971-72 * He passed the oral examination in the first part of AbhiDhamma Examination for which Five AbhiDhamma Books are prescribed.

1972-73 * He passed Sakyasiha Nikaya Examination for Silakkhan dhavagga. He also passed Patisambhidamagga Paliparagu  Examination held by the Government.

1973-74 * He passed Vibhangadi Distinction Examination in Myanmar. He also passed Suvannabhumi Pariyatti Examination held in Thaton.

1974-75 * He passed the examination in the first part of AbhiDhamma Examination for four AbhiDhamma Books and stood first, and also passed the oral examination with distinction. He passed the written examination in the first part of AbhiDhamma Examination for which Five AbhiDhamma books are prescribed.

1976-77 * He passed the examination in the second part of AbhiDhamma Examination for two volumes of AbhiDhamma. In the same year, he was conferred the title of AbhiDhammika – AbhiDhammaKovida as he had passed both written and oral examinations for AbhiDhamma.

1978-79 * He passed the oral examination for three volumes of Dighanikaya of Suttantapitaka. Accordingly Sayadaw was conferred the title of Tipitakadhara, the seal and the certificate. He also received the pennanton which the emblem of three white umbrellas with red stems is printed.

1984-85 * In 37th Tipitakadhara Selection Examination, he passed the written examination for three volumes of Dighanikaya of Suttantapitaka as prescribed by the Tipitakadhara Selection Board.

Sayadaw was conferred the title of Tipitakadhara-TipitakaKovida, the seal and the certificate. He also received the pennanton which the emblem of three white umbrellas with yellow stems is printed.

1989-90 * Sayadaw received the prestigious Aggamahapandita title donated by the Government.

1998-99 * Sayadaw received Tipitakadhara-DhammaBandagarika title donated by the Government.

At the present, the Venerable Yaw Sayadaw is strenuously and diligently working for the propagation, promotion and perpetuation of the Buddha sasana. He is currently the Patron and Presiding Sayadaw of the following monasteries:

(1)    Mahavisuddharama TaikThit Monastery (Bahan Township, Yangon Region)

(2)    MahaVisuddharama TaikThit Monastery (Kalay, Sagaing Region)

(3)    Tipitaka TaungPhiLa TawYa  (Forest) Monastery (Kalay, Sagaing Region)

(4)    Theravada DhammaYaunGyi Pariyatti Monastery (North Dagon, Yangon Region)

(5)    Shwe U Min DhammaSukha Tawya (Forest) Meditation Centre (Mingaladon Township, Yangon Region)

Source : 

  • Translated by Dr. U Hla Myint (Professor, Faculty of Patipatti, ITBMU).
  • Approved by Dr. Nandamala bhivamsa (Rector, International Theravada Buddhist Missionary University) and Venerable Bhaddanta Dr. Chekinda  (Dean, Faculty of Patipatti, International Theravada Buddhist Missionary University).

(转自ksitiputra的新浪博客）

四川泸州金龙寺3月四念处禅修营

礼敬世尊、阿罗汉、无上正等正觉者！

比丘们！只有一条道路可以使众生清净、克服愁叹、灭除苦忧、实践真理、体证涅盘，这条道路就是四念住。——《大念住经》

佛法长兴，法界安宁！值此善因缘成熟，四川泸州金龙寺举办四念处内观禅修营，特邀苏玛那尊者来寺指导。

一、时间：3月18日报到，3月19日开营，3月29日下午结营，全程11天。

二、地点：四川省泸州市江阳区蓝田镇两里村金龙寺 (蓝田坝气矿旁)。

三、规模：70人。

四、费用：禅修免费。学员可以随喜供养禅修营及寺院，以保证活动良性循环。

五、报名：

需个人亲自报名、如实填写相关信息，不接受个人和团体代替报名，不得瞒报漏报谎报信息。

报名条件：年龄从18岁到60岁的佛教四众弟子，申请者应身心健康，无触犯国家法律法规，恭敬三宝，尊重僧团，并且对佛教基本义理和内观禅修有所了解。

报名联系人：

曾珠 手机号：18011028023

陈玉琪 手机号：18982730858

付波 手机号：13398290616

报名截止日期：2018年3月17日

报名流程：

1. 报名表及共修规约下载地址：

https://pan.baidu.com/s/1o8eEWRo

（点击左下角“阅读原文”可跳转）

2. 阅读并确认能够遵守共修规约；

3. 如实填写报名表并发送至报名邮箱707444097@qq.com；

4. 等待我们的电子邮件的录取回复；

5. 请在收到回复后再确定行程，不接受空降人员入营。

6. 一切布施以法布施为最上，护持禅修是一种法布施，发心做义工的学员可以在报名邮件里注明。

六、交通路线：

1. 乘飞机到重庆机场，乘坐重庆到泸州的机场大巴，上车后要求司机送达泸州蓝田坝金龙寺。

2. 乘飞机到成都机场后，可询问成都机场直达泸州的大巴车（班次较少），如果没有班次，可乘机场大巴到成都五桂桥汽车总站，购买到泸州的车票（滚动发车），到达泸州汽车总站后，乘坐128路公交车到〈两里村〉车站下车，前行几百米即到。

3. 自驾车到泸州蓝田收费站，出口以后导航到金龙寺，大约5公里。

4. 泸州本地学员可乘坐128路、3路、18路公交车到〈两里村〉下车。

 

七、报到：

1. 请全程参加，按时报到，如不能参加请提前一周通知主办方；

2. 报到时请携带身份证原件，否则不予安排住宿；

3. 请安排好自己的行程时间，提前买好回程车票；

4. 禅修期间需上交手机，停止一切与禅修无关的活动；

5. 寺院可提供床单、被套、枕巾，学员也可自带；

6. 服从寺院禅修作息安排，全身心安住于当下；

7. 遵守寺院相关规定，爱惜寺内物品及节约用水用电；

8. 按寺院规定食用素食，勿将荤食带进寺院。

 

附：苏玛那尊者简介

苏玛那尊者于1976年1月23日出生，2010年2月出家。2012年在缅甸仰光的马哈甘达勇禅修中心（Tharmanykyaw Mahagandhayon Monastery）受比库戒，戒师是塔玛内乔 西亚多（Tharmanaykyaw Sayadaw）；在缅甸班迪达禅修中心森林道场跟随 蓽林西亚多（Beelin Sayadaw），在马来西亚爱达华.尼樂塔禅修中心跟随 南达悉谛西亚多（Nandasiddhi Sayadaw）等长老修习毗婆舍那内观禅修，每年至班迪达森林道场安居修行。尊者修持精进，多次带领信众进行四念处内观禅修训练，其学员受益匪浅。

金龙寺实景照片：

——本信息转载自网络

如何修习慈心禅

恰宓尊者开示

2015-07-31

敬礼世尊，阿罗汉，正等正觉者

 

今日是佛历 2548 年，即缅甸历 1366 年的第二个安居月满日，又即公历 2004年 8 月 30 日下午 3:40。我今日会向各位讲解一下慈心，并教各位如何修习慈心禅。

以慈心禅的定力为基础修习毗婆舍那(Vipassanā)

最近我在国外举办禅修营，教导修习慈心禅已经有五年了。在为期十日的禅修营中，我会先让禅修者修习两天的慈心禅，在第三天开始，才转修毗婆舍那。到了修习毗婆舍那的时候，每坐的前十五分至二十分钟会先修慈心禅，之后才修毗婆舍那。如果是两三周的禅修营，则会让禅修者先修三天的慈心禅，在第四天开始，才转修毗婆舍那。像先前所说的那样，每坐的前十五分至二十分钟会先修慈心禅，之后才修毗婆舍那。在国外的禅修营里，我都是这样教的。

修习慈心禅的利益（Benefits）

慈心对行者有相当多的利益，因为「慈爱」让内心洁净和平静，内心有了洁净和平静之后，身体也会随着洁净，跟着身心也会感觉到洁净。用这种洁净的心境来修毗婆舍那，也会较易获得定力。在修慈心禅的过程中，行者是快乐的，慈心生起得越多，快乐就会越多，并会感到喜悦（pīti），甚至起鸡皮疙瘩。

不久前，我在美国波士顿市内观中心（Insight Meditation Society）教导二十天的禅修。曾在缅甸盟比森林禅修中心住过的一位瑞士籍戒女（圣慧），也来到这个美国内观中心参加禅修营，并精勤地修习慈心禅。她在修习慈心禅的时候，不但出现宁静、清凉的感受，而且观察到光芒，那正是由定所生起的光芒，她每次修习慈心禅时都观察到光芒。她修慈心禅修得相当好！不但如此，她修习慈心禅期间，还有许多好的经验。于是，我就叫她把小参报告的内容写成笔记，而她也用英文写下了所观察到的现象；我也叫她以后把这些修慈心禅的经验编辑后，用英文出版一本名为「修习慈心禅之经验」的书。她所观察到的现象相当有趣，由于她修习慈心禅修得不错，我就让她继续修习，直至她能获得慈心禅的禅那阶段为止，而她也真的做到了。

「禅那」（Jhāna）

有些人以为「能够飞天遁地」就是「禅那」，不是这样的！所谓「禅那」，其实是非常专注、稳固的定力，心被紧贴及固定在所缘上；心不摇不动的固定在所缘上就叫作「禅那」。“jhāna”这句巴利文的意思是：能紧贴所缘而观照，是故名为「禅那」。也就是说，专注而紧贴所缘境，固定不动的心就叫作「禅那」。

但是，若想获得神通，那就要以此定力为基础，接着祈愿、作出决意，然后继续修习；这样地继续修习的话，就会获得神足通，即能示现出飞天遁地等种种神变。

单单禅那本身，是不被称为「神足通」的。单纯的禅那只是强而有力的内心宁静而已。在经典里面，「禅那」被称为「安止」（Appanā）。至于「安止」的意思，经典里面解释为：「深入所缘」。以白话文来说，专注的心融入在所缘境内的现象就叫作「安止」（Appanā）。文字上则用「投入」或「融入」来表达。

既然心投入在所缘境里，那么心会随即游离到外面去吗？当然不会，否则那现象就不叫作「安止」了。「安止」被英译为“Absorption”，这翻译相当恰当。这个英文字表达到「安止」的本意。Absorption:the mind is totally absorbed intothe object.心完全投入在对象之内。“Absorption”「安止」的意思就是「禅那」。所以「禅那」与「安止」是相同的。既然心投入在所缘境内，那么心就不会走到其它所缘里，而安止在这个所缘内。这样的定境被叫作「禅定」、也被叫作「安止」，意思是一样的。

学修慈心禅

过去在仰光恰密禅修中心里，因为开示的时间比较少，所以我一直都没有很详细地讲解过慈心禅的修习方法；当然有讲过，但并不是很详细，仅足以让学员能够修习慈心禅而已。对于有兴趣的一些行者，我会先让他/她们修习毗婆舍那一个半月到两个月，然后才让他/她们修习慈心禅。现在也是为了让一些有兴趣修习慈心禅的行者，我才在这里再说明白一些。

修习慈心禅的方法

所谓「培育」(Bhāvanā)，就是令之能在自身当中增长的修习，或是「令增长」的意思。所谓「慈心禅」(Mettābhāvanā)，就是令慈心能在自身当中增长的修习。这样的话，所谓「慈心禅」，它的修习是为了让自己的慈心增长、抑或是为了让他人的慈心增长呢？答案是：它的修习是为了让自身的慈心增长。在自身的慈心经常生起的同时，想让众生得益、想让众生安乐等慈心也是强而有力的话，这慈心能不能感应到对象呢？当然能够感应到。因此，提到慈心的十一种功德时，佛陀就说：众人会敬爱修习慈心的人。除了人类之外，其它众生也会敬爱，众天人也会护佑。其它众生包括：梵众、天人、畜生与恶趣等众生。佛陀在慈心的十一种功德中是这样说明的。

真正有慈心的人，会说出责怪他人的话吗？不会说的，也不会说出能影响别人利益的话，他只会说有益他人的话。至于身体行为方面，他也绝对不会做出伤害他人的动作。内心本来就是想让一切众生获得安乐，这样的心态是柔软的还是粗野的呢？那是柔软的心态。既然内心已经生起了柔软的心态，那么，自己的外表也是柔和还是倔强呢？那是柔和的。因此，内心柔软，言语也柔和，外表也柔和，具有这样慈心的人有谁不敬爱他呢？当然没有人不敬爱他的。这样还需要刻意散发慈心、去「祝愿对象身体健康，身心安乐」吗？不需要刻意散发慈心了。

当内心已经存有慈心，这慈心自会自然而然地散发出去的，不是吗？当然是会散发出去，不需要刻意散发的。因此，若说散发慈心，意味较为肤浅；若说修习「慈心禅」，意味则较有深义。所谓「慈心禅」，就是在自身当中为了生起慈心而做的不断作意与练习。

何谓「慈心」

什么叫「慈心」呢？「慈心」就是希望让众生获得安乐的心、希望让众生得益的心、希望众生远离身心痛苦的心，这就是「慈心」。这种「慈爱」不是属于男女间的情爱。男女间的情爱是属于什么的呢？是属于贪爱的，那是「贪爱」不是「慈爱」。希望众生身心都获得安乐的心、希望众生远离身心痛苦的心、希望众生得益的心，只有这样的心才能叫做「慈爱」。「贪爱」具有炽热，而「慈爱」则具有清凉.「慈爱」会有亲爱但没有执着，它是一种远离执着的爱心。具有执取的爱心不是「慈心」，而是「贪爱」。「贪爱」有执取，「慈爱」是不会有执取的。「慈爱」与「贪爱」就有这样的差别。「慈爱」本身具有「希望众生获得安乐、远离痛苦」的意思，它不会执取任何众生，因此，「慈爱」会让修习慈心禅的行者内心得到洁净、身心柔顺、轻松。

一位慈心禅修行者之体验，记得有一次，在美国洛杉矶市举办禅修营，我在那里教导禅法，许多缅甸籍的男女众都前来禅修。当时有 35 位男众参加短期出家，其中两位是沙弥。前来参加的人士不仅有当地市民，也有从两三百英哩远的纽约、芝加哥等地前来参加禅修的人士，他们都很专心、投入。当中原因跟禅师有关，他/她们一般都是因为仰慕禅师而来到那里的。如前所说的那样，我首先让那些僧众沙弥，男女信众修习两天的慈心禅，从第三天开始，每坐的前十五分至二十分钟修慈心禅，之后才转修毗婆舍那。其中有一位五十岁左右的男居士，他以短期出家的身份来禅修。当他修满两天的慈心禅后，他是怎么样作小参报告呢？他说：「真是厉害！」他的小参报告就是从这句话开始的。我问他：「你在说什么厉害？」他回答说：「师父，是慈心禅！」我就请他详细的报告。他说：「内心很快乐，不仅称心如意，当内心开始明净时，身体也变得轻柔。不仅如此，过一会儿就感到整个身体升起来了，是真的升起吗？那就不知了，但是我真的似有升起的感觉，因此内心就觉得这慈心禅真厉害；之后我每一坐都会出现这种现象。」这是由于「慈心的力量」与「慈心禅之定力」两者结合下所产生的现象。

认真的修行，认真的修习，的确会有相当多得益。

慈心不要落在祝愿词上

如前所述，为了让自心不断生起「愿众生安乐、得益、离苦」之慈心而重复作意及练习，就称之为「慈心禅」。当这样作意时，心要跟着默念：「愿一切众生身体健康，身心安乐。」这种心的默念正在打开一条道路，从而生起慈心。但是若内心的默念冗长，或者默念得太多，慈心就不会生起，而心则会附在默念的词句上面。假如这种情况出现，修习慈心禅之目的将无法达到，心只是默念而已，慈心是不会生起的。这只会变成一些人所认为的散发慈心而已。常常见到，有人口里惯性地念着“Sabbe sattā averāhontu…”等巴利文来散发慈心，可是，他/她念的巴利文意义，他/她自己懂吗？他/她也不懂！于是心就附在这些词句上面了。

祝愿词句要简短

以一般言语来念的时候，假如祝愿词句冗长，或者繁多，心只会附在那些词句上面，慈心是不会生起的，因此要用简短的词句来鼓励与引导慈心的生起。只要「愿一切众生身体健康，身心安乐」，就足以修习慈心禅了。如果还想增加多一点，那就增加一句「愿众生一切顺利」便可。不要再加，再加就会变得太多，若变得繁多，心就就会附在词句上面，无法引导慈心的生起，也没有鼓励的作用。

不须要在内心中看到

有些人认为：「修习慈心禅时，内心必须看见散发慈心的对象模样。」但是，经典内并没有这样的说法，而是说：「将心导向散发慈心的对象，为了能生起「愿对象健康、安乐」的心境而不断作意。」并没有说：「令心中浮现对方模样之后来观察。」

假如在内心中看到才能修慈心禅的话

姑且说：「内心必须浮现出对象的模样才能修慈心禅。」那么，假如我们要散发慈心予一位朋友，内心就必须看到朋友，看到他才能够修慈心禅了。但有时候朋友并没有浮现出来，内心愈是强行去观察朋友的模样，朋友的模样则愈难浮现出来，结果汗流浃背，到了那时，慈心也不知跑到那里去了。另外，假如自己的心要浮现出想要散发慈心的众生模样才能修慈心禅的话，那种想散发“Sabbesattā averāhontu.愿一切众生没有危难。”也即是以「无特定对象的慈心」（Anodhimettā）去散发给世界上的一切众生，又如何在自己的内心中观察到一切众生呢？无法观察到的，确实是无法观察到的。你有见过一切众生吗？相信没有见过，既然没有见过，又如何去观察呢？就算有见过，有时候也不容易看到啊！不容易看到的。现在就拿禅堂内的所有行者做对象来试试散发慈心：「愿禅堂内的一切众生身体健康，身心安乐，身心远离苦痛、一切顺利。」这个禅堂很小，心中能不能浮现出禅堂内的所有人呢？不能。假如在心中浮现出来才能修慈心禅，那样的话，能不能修慈心禅呢？不能。经典内也没有提及必须要看到对象的模样才能修！就让心导向对象，缘取对象之后，用自心希望他/她能得益的心境来修慈心禅吧！至于散发慈心予恶趣众生，自己有见过恶趣众生吗？没有见过。既然如此，内心怎么能够浮现出没有见过的众生呢？那是不会浮现出来的。有见过天人吗？没有见过。不是说在戏院或电视中见过的那些啊！没有见过真实的天人，又怎么能够在心中看得到呢？不能看得到的。所以，不是在心中看到才能修慈心禅的。

心要导向想要散发慈心的对象，缘取对象，接着为了让自心生起「愿他/她健康、安乐的」心境而作意，这就是修习「慈心禅」。

两种慈心禅：无特定对象与有特定对象（Unspecified Object and SpecifiedObject）

「慈心禅」有两种：「无特定对象的慈心禅」（Anodhimettābhāvanā）与「有特定对象的慈心禅」（Odhimettābhāvanā）。所谓「无特定对象的慈心禅」，就是不限于什么样的人或众生，而是普遍地将慈心散发给世间一切众生，这便叫作「无特定对象的慈心禅」。内心反复地默念：「愿世间一切众生身体健康，身心安乐。」这样地针对着世间一切众生，没有特定对象的散发慈心，就叫作「无特定对象的慈心禅」。对此，经文称之为「遍无特定对象的慈心禅」（Anodhiso pharaṇa mettā）。而我则为了方便，简称之为「无特定对象的慈心禅」（Anodhimettā）。

所谓「有特定对象的慈心禅」，就是将慈心散发给某一个人或某一群人，这就叫作「有特定对象的慈心禅」。意思是说，将自己想要散发慈心的某一个人或某一群人，针对性地分开来散发慈心。其方法是这样的：譬如，若想以「有特定对象的慈心禅」来散发慈心给自己的母亲，可先把自己的母亲作为散发慈心的对象，接着把心导向自己的母亲，缘取之后，反复默念：「愿我的母亲身体健康，身心安乐，一切顺利。」直至慈心生起。

同样道理，若想针对性地散发慈心给居住在某一村庄、城市或楼房中的众生时，因为被局限在某一村庄、城市或楼房来修慈心禅，因此，它是「有特定对象的慈心禅」。对此，经文称之为「遍有特定对象的慈心禅」（Odhiso pharaṇa mettā）。简称为「有特定对象的慈心禅」(Odhimettā)。

「有特定对象的慈心禅」与「无特定对象的慈心禅」之差异

修习「有特定对象的慈心禅」与修习「无特定对象的慈心禅」有些什么差别呢？修习「有特定对象的慈心禅」之所缘范围比较小，因此较易观察，也会较快地生起定力。无特定地将所有众生集合在一起来修习的「无特定对象的慈心禅」，它所要缘取的范围比较广，因此，与内心平静相应的「定」也会较慢地生起。正因为有这样的差异，修习第二种慈心禅时，虽然慈心也会生起，但专注、平静的「定」就较弱了。

「定」的意思

所谓「定」（Samādhi），就是指内心凝聚、专注在一个所缘上。因此，以「无特定对象的慈心禅」来散发慈心给所有众生时，因为要缘取的对象之范围比较大，所以相对的专注力会较为微弱，力度就不足了。当然慈心也会生起，但定力却是微弱的。以「有特定对象的慈心禅」来散发慈心给一个人或两个人的时候，因为已经缘取限定好的对象，缘取的对象相对地也比较小，所以内心的凝聚、专注力也会比较强，慈心也会毫无滞碍地生起。就有这样的差异。一般而言，万事皆有例外，所以不应把现在所说的差异，一成不变地死记。修慈心禅的行者，他/她前生所经历过的慈心禅修习经验，加上今生心境状态，也有可能出现另一种情况的。

普遍现象

一般而言，若想获得强力的「定」，就要修「有特定对象的慈心禅」。若想内心的慈心毫无滞碍地生起，达至感到明净、欣慰、宁静、清凉等感觉时，就要修「无特定对象的慈心禅」了。

修慈心时要注意的事项

修慈心禅时，有些事项是需要注意的。修慈心禅时，有时候根本没有慈心生起，反而发觉心落在默念的内容上。若是这样的话，应首先暂停心中的默念，并让内心只作意到「愿众生安乐」即可。只要用这样的方式来作意，慈心便会再次生起的，到时再用心慢慢地默念，就会顺利很多了。

另外，需要留意的是，有时候在修慈心禅的当下，心没有专注在对象上，心到处游荡、想东想西，那么，就要将思维的心、游荡的心，慢慢地引导到要专注的对象上，内心持续默念，继续修习慈心禅，心就会慢慢地稳定在对象上了。

必须留意心的游荡

有时候，心并没有专注在对象上，而是到处游荡、思考，但行者还以为心仍然专注在对象上。为了不让这种现象发生，必须觉察到内心正在游荡与思考，要特别留意心的游荡与思考，然后很专注地修习慈心禅。假如轻率地修习慈心禅，有时候会不知道心在游荡与思考，必须知道心的游荡状态，才能将此心引导到对象上继续修行。

修「有特定的对象的慈心禅」时要注意的事项

《清净道论》曾经提醒过：「以有特定对象的慈心禅来散发慈心予一个人或一群人时，有可能会发生些情况。」那就是说，在修习慈心禅时，必须注意下列三点：

（一）开始时应避免发慈心之对象，

（二）不应以「有特定的对象慈心禅」来散发慈心予异性对象，

（三）完全不应散发慈心的对象。

（一）开始时应避免散发慈心之对象

修慈心禅的行者，开始时不应以「有特定对象的慈心禅」来散发慈心予自己的敌人。如果散发的话，就要把敌对者视为可爱者才能修习，因为难以对敌人生起慈心，所以会有矛盾和感到辛苦。要自己(经熟习慈心禅之后，才可散发慈心予该对象敌人）。到了那个时候，不但不会辛苦，且较能生起慈心。

另外，开始时不要散发慈心予自己非常亲爱的人。因为，一开始就缘取自己最亲爱的人来修习慈心禅，有时候会想起这个人曾受到的痛苦与病苦，这是因为自己很爱他，所以对于他所受到的痛苦，自己的内心也会跟着难过与痛苦。那样的话，就不会生起慈心了。因此，开始修习时不要散发慈心予自己非常亲爱的人。

要等修习慈心禅的经验丰富了、熟练了，才可散发慈心予非常亲爱的人。那个时候，慈心就能生起了。散发慈心予一般的关爱者时，亦复如是。

一般认识的熟人

开始修习时，不要散发慈心予既不爱亦不恨的熟人（Majjhatta puggala）。

对于这类人，自己对他/她根本不爱，只是认识他/她而已，所以把他/她当作敬爱的人，进而修习慈心禅的话，慈心是不会在短时间内生起的，此外，在修习慈心禅的过程中也会觉得很辛苦。因此，不应一开始就散发慈心予这类人。到了自己相当熟练「慈心禅」的时候，才可散发慈心予该对象。

敌对者

一开始不要散发慈心予敌对者。假如一开始就散发慈心予敌对者，不但无法修到慈心，甚至会引起嗔恨心。因此，开始时对敌对者不要散发慈心，宜透过种种思维，并以「体谅心」、「忍辱心」、适当的、明智的反省与考虑等方式，来减少去除对他/她所起的嗔恨心。至于降服嗔恨心的方法，在《清净道论》中已举了许多方法出来。如前所述，对敌对者要等到熟习了慈心禅的时候，才可散发慈心，到时慈心就会容易生起了。

以上所说的那些人，是开始时不应以「有特定对象的慈心禅」来作对象修习的。

（二）不应以「有特定对象的慈心禅」来散发慈心予异性

还有，不应以「有特定对象的慈心禅」来散发慈心予异性。「性」是指「性相」之意。不应以「有特定对象的慈心禅」来散发慈心予不同性别的对象。男性与女性相同吗？不相同的。既然不相同，男性对女性、或女性对男性，都不应以「有特定对象的慈心禅」来散发慈心给对象。假如散发慈心予异性，不但不会生起慈心，反而会生起欲心、染心的；因此，不应散发慈心予异性对象。然而，等到熟习了慈心禅的时候，就可以了。这都是一些修习慈心禅的行者之亲身体验。

等到熟习了慈心禅的时候，就不会生起染心，只会生起慈心。经论中提到过可能出现的现象。

（三）完全不应散发慈心的对象

另一项要注意的是，不可用「有特定对象的慈心禅」来散发慈心给死人。散发给这种对象是不会生起「定」的。为什么呢？死了的人往生到哪里去大家知道吗？不知道。如果他/她已往生天界、但自己以为他/她再次投生到人间而散发慈心，那不是「砍伐彼木，截断此木」吗？慈心会生起吗？因此，不要用「有特定对象的慈心禅」来散发慈心。那么，用「无特定对象的慈心禅」散发可以吗？当然可以！因为「无特定对象的慈心禅」是散发给一切众生的，所以死去的人，无论往生到何处去，都已包括在内了，不是吗？因此，用「无特定对象的慈心禅」来散发给死人是可以的。

首先散发慈心的对象

既然如此，有人就会问：「究竟一开始要散发慈心予那些人呢？」一开始时，应首先把自己作为一个对象，进而开始修习慈心禅。经论中是用「实例」两个字的。意思是说，为了做到「将心比心，推己及人」，应先从自己开始。先以「愿自己健康、快乐」，同样愿众生健康、快乐。希望自己身心远离痛苦，同样希望众生也能远离身心痛苦」之心态，作为「将心比心，推己及人」的「实例」。当自己有了这样的心态作为「实例」才修慈心禅，令慈心生起。

修慈心前的准备事项

想修习慈心禅的行者，首先应去洗澡，让身体洁净，然后，穿上宽松、清洁无味的白衣，不要穿着紧身的衣裳，选择一个宁静的环境，然后安坐下来。坐的时候，身体要正直，身心不要绷得太紧，放轻松点坐下，盘腿而坐、跪坐或随自己舒适的方式坐下来。坐好之后，先合掌礼敬三宝三次，然后将自己的身心奉献给佛陀与禅师/导师。口中同时要念：「我把自己的身心奉献给佛陀与禅师/导师」。

如果自己曾经冒犯过别人，就要向他忏悔；假如这个人身在远方，就向禅师报告此事，之后，用心念着这个人，并从口中念出忏悔之语。这样地内心有了化解，之后才能减少障碍好好地修行。

开始修行的方法

完成了上述之修行前准备后，接下来，便可开始缘取自己，跟着，为了生起慈心，选择适当的愿词，例如：「愿我健康、快乐、远离灾难、远离身心痛苦。」继而反复地念。首先散发慈心给自己。每个众生都爱自己的，所以经论中说：先以自己为对象修习慈心禅，慈心才会容易生起。对自己修习慈心禅，直至因慈心的生起而感受到寂静与安宁为止。然后，散发慈心给具有三学之德行者，也就是众所尊崇敬爱的老师，或是如同老师那样值得尊敬的人。完了之后，继续修慈心禅，散发慈心给自己想要散发的对象或一切众生。假如缘取某一个人来修慈心禅，经过五分钟左右后仍不能生起慈心，那就要换一个对象来修慈心禅了。譬如要散发慈心予自己的朋友小华，心就要导向小华，并于内心里反复地默念：「愿小华健康、安乐，身心离苦，一切顺利。」让慈心生起在自己的心里，从而周而复始地作意。假如顺利的话，不久就会渐渐生起对他的慈心，以及希望他能离苦得乐的善心。

假如心不能专注在业处或所缘对象上，反而发觉内心游荡、或想东想西，那就要将心拉回到原来的业处或所缘对象上，继续散发慈心。

用这样的方式继续修习慈心禅，将会生起对他/她的友爱之心，希望他/她能得益、离苦等等的慈心。此种慈心的生起自己是会知道的。假如生起慈心，内心将会有宁静、洁净、清凉、愉悦、欣慰、满足及喜悦等感受。有些人的慈心会很强，不但内心快乐，还会喜形于色；这个时候，连周围的人都会误会，他/她们心想：「怎么这位行者能打坐到微笑起来！？」在泰国的禅修营里，有一位行者的「慈心禅」，修习得相当强而有力，每次打坐都有类似的现象出现。然而，慈爱本来就是清凉的，所以慈心生起得愈多，内心不但会清凉，甚至感受到身体都在清凉。有些人，就算在夏季都会因而感到寒冷，突然毫不在意地拿起身边的披肩披在身上。

禅定的阶段

若能按照这样的方式继续修行，心就会开始寂静，「定」（Samādhi）也会从微小的寂静到渐渐强烈，到最后会变得极为强烈，且一次比一次更加强而有力。

强而有力的「定」叫「禅那」（Jhāna）。随着内心的寂静程度，「定」会被分别命名为初禅、二禅、三禅、四禅。所以单纯的「定」，不能称之为会飞天遁地的神足通，而只能说是有力的一种「定」而已。

「四种禅定」与「五种禅定」

经论中将禅定境界分别称为「四种禅定」或「五种禅定」。根据四分法，就有四个阶段：初禅、二禅、三禅、四禅。根据五分法，就有五个阶段：初禅、二禅、三禅、四禅、五禅。在经藏教法中常见到「四种禅定」，在阿毗昙的论典中则常见到「五种禅定」。

在这两种禅定分类法之中，修慈心禅的行者，根据四分法，可以最高获得三禅；根据五分法，则可以最高获得四禅。在这里，虽然为了增加知识起见，应该要知各阶段禅定的禅支，但因为担心会讲得太微细，所以就不说了。而且，行者内心的要求是：强力的慈心与安宁的感受，禅定并非主要；虽然并非主要，但禅定会在行者的内心自然而然地生起的。

转换对象来修慈心禅

现在所说的，都是顺利修习慈心禅的过程中所遇到的现象。但是，修慈心禅的过程也会有不顺利的时候，例如：在为某个人修慈心禅时，内心没有生起慈心，也没有感受到慈心的现象，定力也没有生起来，心总是游荡的时候居多。这个时候，纵使在为某人修慈心禅已经长达五至十分钟，若慈心依然没有生起，那就要换一个对象来修慈心禅了。若还是不顺利，那就要再换一个对象。如是地用这个方式，更换对象来修慈心禅，直到顺利的时候，才可针对原先的那个人来修慈心禅五十分钟、一个小时、两个小时等的随意修习。

破除界线（Sīmāsabheda）

修慈心禅的时候，心里不必分自己与别人，当可达至认为自己与别人都是一样的时候，因消除了自他的界线，慈心也会同样地对自他没有分别。此种现象就叫做「破除界线」（Sīmāsabheda）。

修习破除界线的慈心禅

为了破除界线而修慈心禅的次序是：首先，散发慈心予自己，第二，散发慈心予尊崇敬爱的人，第三，散发慈心予不爱不恨的人（认识者或熟人），第四，散发慈心予敌对者。如此分为四组，按次序修习慈心禅。在过程中，从第一组开始对自己修习慈心禅，待第一组的心境变得柔软后，便转到下一组的对象来修习慈心禅，如此依次序地修完第四组时，修慈心禅的行者内心中再也没有「自己」的界线、「尊敬者」的界线、「认识者或熟人」的界线，「敌对者」的界线等四组界线之分。当修慈心禅的行者内心，对四组内的四种对象视为有情众生，并希望他们皆可获得安乐，进而感到对他们的慈心已达至等时，那就是「破除界线」。

在这里，当自己与别人之间没有差别，能以平等的慈心面对一切众生，并且感到已经破除界线的时候，便是《清净道论》中所说的：这就是已经获得「近行定」(Upacārasamādhi)了。

若想亲自感受到那样的「破除界线」，那么，就依上述的次序修习慈心禅吧！

修慈心的十一种利益

如刚才所说，一个能熟习慈心禅的行者，佛说此人可以获得十一种利益。

1.安睡（能安稳地熟睡）

2.平静地醒来

3.不做恶梦

4.被人爱敬

5.被非人爱敬

6.众天护佑

7.不受武器、毒药、火的伤害

8.迅速得定

9.面貌慈祥悦泽

10.临命终时，心不颠倒

11.命终可转生梵天界。

作为梵天众生也可修慈、悲、喜、舍等四梵住。修慈心禅所能获得的十一种利益之中，光是获得「安睡」与「平静地醒来」两种，就已经是多所饶益了。常言道：「每个人都有十亿个烦恼。」世间之苦恼、担忧等思虑是相当多的，当进入睡房，头一靠落在枕头上，内心的思虑总是一串串地不停浮现，纵使百般努力，你也是去不掉那些思虑的，思虑依旧会持续不断。于是，唯有辗转难眠地度过半夜，有些人甚至整夜与思虑一起打滚到天亮。世人似乎不知道佛陀已经给我们留下了「慈心安眠药」。所以，光是获得「安睡」与「平静地醒来」等两种利益，这慈心禅已经对世人有着无法言喻的好处了；假如还能获得其余的利益，那就更加不用说了。

获得了第一与第二种利益后，要获得其余的利益根本就不难，适当的时候就可以得到了。

慈爱有三种

这个「愿众生得益、安乐」的慈心，若只出现在意业上，是不足够的，必须与身业和口业一并出现，这是很重要的。所以将「慈爱」分为三种：身业慈（Kāyakammamettā）、语业慈（Vacīkammamettā）、意业慈（Manokammamettā）。

身业慈

所谓「身业慈」，即系执行某一件事情的时候，因为自己本身存有「希望众生得益」的慈心，所以就不会做出伤害、亏损到任何众生的行为动作，只会做能令众生获得安乐、得益的事情；这就是「身业慈」。

语业慈

用口说某一件事情的时候，因为自己本身存有「希望众生得益」的慈心，所以就不会去说出伤害、亏损到任何众生的话。只会说能令众生获得安乐、得益的事情；这就是「语业慈」。

意业慈

思虑某一件事情的时候，因为自己本身存有「希望众生得益」的慈心，所以就不会思虑出伤害、亏损到任何众生的想法。只会思虑能令众生获得安乐、得益的事情；这就是「意业慈」。

假如自身之中真正存有慈心的话，就已经有「身业慈」和「语业慈」了。

——恰宓尊者开示

 

缘起法讲记

PDF下载

 马哈希尊者 著

乌耶蒙 英译

佛教摄益协会

仰光马哈希翻译委员会

比丘 巴色拉 编辑

中译- 宋润泉

总校对- 郑见

校对组成员：汤华俊 张贵人 李珍珍 李超 朱文勇 刘哲 吴昶

2018年1月

休斯敦禅修中心翻译委员会成员：

张贵人 汤华俊 郑见

版权声明

一、本书版权属休斯敦禅修中心所有，只要不擅加增删，欢迎任何单位或个人复制、翻印及流通，无需征得本中心同意。

二、不得以本书内容与版面设计进行任何商业牟利之行为。

三、希望获得本书印刷版的出版消息及其他佛法信息者，请点阅本中心网站。

四、欢迎助印或印行本书，亦欢迎捐助本中心各项弘法活动，请联系本中心地址或电邮。

休斯禅修中心谨启

2017年8月

联系方式

网站：www.houstonmeditationc.com

地址：7560 Harwin Drive, Houston, TX 77036, USA

电邮：hmc281@sbcglobal.net

编者前言

已故马哈希尊者关于缘起法的开示，是尊者在仰光马哈希禅修中心对密集禅修者所作的几次开示。这些开示的录音被仔细地编辑成文字，然后由乌耶蒙翻译成英文，英文版首次于1982年3月出版，1989年在槟城重印。

这是2013年重新编辑的版本，目的是为了便于阅读。新版尽可能删除巴利文和简化英语。尽管在原译版上做了许多改变，但是那些改变基本上是语法上的调整。尊者开示的主要内容不仅仔细地被保留着，而且比以前更容易阅读。排版和布局上也作了很多提升。感恩Christine Fitzmaurice-Glendining她为语法上润色所做出的帮助。也感恩U Hla Kyaing, Barry Durrant 和 Andrew Crowe做出的有益的建议。

对读者有益之处，我加上了一些脚注和插图以便使本书更加清楚。更新了索引以便让读者更快地找到特别感兴趣的主题。同时附上本书中使用过的巴利文词汇表。

这个2013版本新增了书签和交叉参考文献，以方便PDF文件在线阅读。另作了少量的修订和增加了一些脚注。

和所有马哈希尊者的开示一样，这个开示不是仅仅学术上的知识。尽管理论上的一些知识会对禅修进步有很大的帮助，但尊者特别强调通过内观禅修亲身体验佛陀教理的重要性。

唯有洞察自己身心现象（名色）的真实本质才能中止苦的轮转，唯有通过深定观智才会产生。而定力的生起依赖于绵密不断的正念（sati），而正念则需持续精进地觉知所有身心现象。简而言之，你必须系统地、精进地修习内观直到获得涅槃，这是唯一的灭苦之道。单凭愿望或希望来激发观智是没有多少用处的。通过阅读获得书本上的理论知识也许会有一些帮助，但只有当理论知识激励我们去禅修而获得实修体验时才有用。如果我们的知识只保留在理论层面，而不运用于修行层面，观智就无从生起。按照缘起法的教导，如果因缘不具足，就不会产生果。

用佛陀的话来说，“出于慈悲，老师为弟子们该做的已做，在这些树下、空屋，禅修吧，比丘们！不要后悔莫及！”

有许多禅修中心、寺院、禅修营和禅修班，就近找一个有助于培育定力和观智的地方。它可以是任何地方 —— 不一定是寺院，只要比较安静无人打扰就可。从禅师那里学会正确的修习方法，或如果没有合适的老师就从书本上学习方法，然后投入足够的时间和精力来获得一些成果。

比丘 巴色拉

伦敦 七王区

2013年8月

缘起法讲记

缘起法的重要性

缘起法（Paṭiccasamuppāda）是佛教的核心教义。在菩萨深入省察生命现象的本质的时候，他证悟了缘起的真理，获得了解脱。如同其他菩萨在最后生一样，在成佛之前他思维衰老和死亡的问题，因为唯有在看到老病死的可怕之处后，他才舍弃了世间法而寻求不死的真理。

所有的有情众生想要逃离老病死的厄运但却无能为力，这些苦无情地追逐着他们，从一生到另一生，处于无止尽的出生、衰老和死亡过程中。例如，鸡鸭的命运是可怕的，有些还是蛋的时候就被人吃了，那些没有被吃的尽管被孵化出来，它们也存活不了几周，等长到足够的重量时它们就会被杀，它们的出生只是为了给人类消费。象这样有情众生的命运就是一种反复被杀的命运，这是一件多么令人沮丧和可怕的事。然而，鸡鸭们似乎对它们的生活很满足，它们看起来很享受它们的生活 —— 嘎嘎、咯咯地欢叫着，吃食物，和伙伴们打斗。它们或许认为它们有足够的时间来享受生活，然而实际上它们活不过几天或几个月。

人类的生命周期也不是很长，有些人只有五十、六十岁的寿命，当他们五六十岁时，回首看青年时代宛若就在昨天一样那么近。地球上六七十年相当于天神（deva）的一天。然而在梵天（Brahmā）的眼里，天神的生命也是非常短暂的，梵天寿命也许长达一劫。然而，即使一位梵天活过了数百劫，相对于永恒来说，那是没有意义的。天人们最终也必然会死亡。尽管他们不生病，也没有明显的衰老相，但到时年岁会无形地述说衰老和死亡。

菩萨的思考

在思惟衰老的原因时，菩萨沿缘起法的因果链从终点反溯到起点。他发现老（jarā）和死（maraṇaṃ）的根源是生（jāti），而生又是缘于有（bhava），有缘于取（upādāna），取缘于爱（taṇhā），爱缘于受（vedanā），受缘于触（phassa），触缘于六处（saḷāyatana），如眼和色尘，六处缘于名色（nāmarūpa），名色缘于识（viññāṇa），反过来识缘于名色。完整的巴利文经典里讲识缘于行（saṅkhārā），行缘于无明（avijjā）。然而，菩萨的省思局限于名色的相互依赖性，也就是说，他思惟识和名色的关联性，不考虑前者（识）与前生的关系。因而，我们可以这么认为，对于禅修者来说，观察今生缘起足以成功地发展观智。

关于识和名色的相关性，菩萨解释说：“除了名色外，识没有其他的起因。名色生识，识生起于名色。因而，从识和名色的关联，出生、衰老、死亡发生 —— 可能有连续的生或连续的死。”再者，识缘（生）名色，名色缘六处。依赖于六处，触生起，触缘受，受缘爱，爱缘取，取导致再生。接着，老、死、忧、悲和其他心理和生理上的苦生起。

接着，菩萨返观缘起法的还灭门。识灭，则名色灭；名色灭，则六处灭；等等。断掉因果链的第一个环节，就根除了整个轮回中不断困绕我们的苦。这样以流转和还灭观察缘起之后，菩萨观照五取蕴的本质。接着他获得了逐次的道智果智，最后他证悟成佛。每一位菩萨经过如此观照之后都获得了至上的解脱，他们不是通过别人教导如何修行而证悟的，而是因为他们无数生以来不断累积的圆满波罗蜜（pāramī），使得他们如此观照后而获得究竟解脱。

超越推理和猜测

当佛陀第一次思考要不要教导佛法时，他想到：“我所证悟之法非常深奥，它崇高、有助于内在宁静，但是它难于被了解。因为它很细微，仅仅靠知识和逻辑不可探知，所以唯有智者可以证得。” 来自于各种文化的伟大思想家们都已经就解脱老病死之苦做过深刻的思考。然而这样的解脱意味着涅槃，它超越推理和知识范畴，唯有通过正确修习内观方可实现。而大多数的大思想家依赖于智力和逻辑推理，为获得人类的幸福安康去构思各种各样的原理原则。这些原理原则是基于推测，不会有助于任何人获得内观智慧，更别说至高的涅槃。即使最初级阶段的内观智，也就是名色分别智（nāmarūpa-pariccheda-ñāṇa），也不是经由知识获得。只有当你用培育正念的系统方法（satipaṭṭhāna念处）观照名色，这种观智才开始出现，而随着定力的发展，你就能区别名色 —— 比如，弯手的动机和弯手，或听到的声音和听。这样的观智不是模糊不清，而是生动清晰的，不是经由思考而来的，而是亲身体验而得的。

巴利文经典说名色（身心现象）剎那地变化不息，我们应该观察它们的生起灭去。然而，这对于禅修新手来说，说易行难。你得竭尽全力地克服五盖。即便脱离了五盖只是有助于你区分名色，这也不确保能进入生灭随观智。唯有通过正念的训练培育发展出强有力的定力和敏锐的觉察力后，才可获得生灭智。持续不断地念住现象的生起灭去，会导向领悟无常、苦、无我三共相的内观智。然而，这依然不过是内观智的一个较低的阶段，离道智果智还很遥远。因此，法超越逻辑和理论知识上的概念。

法只有智者可成

法是细微的（nipuṇo），唯有智者可以证得（paṇḍitavedanīyo）。这里的“智者”是指拥有和内观智、道智、涅槃相关智慧的人。世间的哲学家、宗教领袖、作家或大科学家等拥有世间智，但和法无关。然而，如果人们在名色（身心现象）生起的剎那当下即刻观照，任何人都能证得法。如果他们依观智阶次不断进步，他们将会获得道智果智。

佛陀观察有情众生的自然特征，他发现大多数沉迷于感官欲乐。当然，也有少数例外，如之前在森林里修行时伴随他的五比丘，或后来成为他大弟子的两位婆罗门。然而，大多数人把享受感官欲乐当作人生的最高目标。普通人和天神们看重感官之乐，因为他们没有更高的价值观，比如深度的禅定、内观智和涅槃。他们象小孩子一样，整天快乐地玩着玩具。感官欲乐对佛陀和阿罗汉来讲没有吸引力。好乐声色的人好比生活在偏远乡村的村民，在城市居民看来偏远乡村是一个完全贫困之地：贫乏的食物、粗糙的衣服、简陋的住处和泥泞的小路，但是乡村村民却乐居此地，从来没想到离开过。同样地，感官欲乐的追寻者是如此地沉迷于他们的家庭、朋友和拥有的一切，如没有这些感官所缘的刺激他们会感到不自在，他们从没有想过还有更高尚的境界。微妙而深刻的缘起法和涅槃对他们来说太难理解。

法是深邃的

佛陀的教导对大多数人来说没有多少吸引力，因为它直接地反对感官欲乐。如果没有感官上的吸引力，即便是普通的佛法讲解都不受人欢迎，更别说关于涅槃的开示。它既没有旋律悦耳的吟诵，也没有趣闻轶事、笑话乐事等等，无怪乎人们看起来对我们的教导不感兴趣。唯有那些已经禅修的人或者那些诚挚地寻求心灵上和平和热切希望从烦恼（kilesa）中解脱出来的人，他们会接受佛法。不要因为佛经开示里没有故事和笑话而反对佛经，这是错误的，二者不能混为一谈。诸如《无我相经》和《大念处经》这样的开示是非常深邃的，它不同于大众化的佛法开示。缘起法属于经藏，但也可以归类到阿毗达摩论藏，因为它采用典型的阿毗达摩式的分析方式来阐述。由于它也是采用分析的方式，有些人就把它和阿毗达摩混淆了，因而跟不上课程，更不用说获得道果涅槃，而道果涅槃是它强调的重点。缘起法难懂，因为它涉及因果的关联性。佛陀宣讲缘起法之前，人们很难懂得没有一个我独立于因果律而存在。

注释书里也提到法义深奥难懂，依注释书所说，下列四法非常深奥：四圣谛、一个有情众生的真实本质、结生的真实本质和缘起法。

首先，对苦集灭道四圣谛难于接受领会。领会这些圣谛已经够难的了，更难的是去教导别人这些法义。第二，一个有情众生的真实本质难以理解：一个有情众生只是身心（名色）过程，没有任何一个常住不变的我，这个过程受制于业力法则，根据业力决定未来。第三，结生的真实本质难以理解：结生是如何基于烦恼和业发生而没有前世的身和心转移到这一世？最后，缘起法难于完全领会，因为它包含了上述三个深奥的教导，顺观缘起包含了四圣谛的前两个圣谛、有情众生的真实本质和再生的真实本质，逆观缘起包含了四圣谛里的后两个圣谛。因此，缘起法义是非常难以掌握和难以教学。向已经证得道果涅槃的人或者研究三藏的人解释也许还容易。然而，对于那些既没有观智又没有经典学习的人就没有太多的意义。

缘起法注释书的作者有资格胜任注释工作，因为他可能已经获得了低阶的道果，至少他一定对三藏有了透彻的了解。他强调缘起的深奥可能是为了让人们能够更认真地学习它，他把自己解释缘起的难度比作跳进大海却探不到底一样。他说他写注释是基于三藏和口耳相传延续下来的旧的注释书。我的教学可以说也是这样。既然缘起法不容易解释，你就应该特别用心地来学习它。如果你只是肤浅地跟着学，你将什么也得不到。如果你对缘起的教义没有适当的了解，未来许多世你必定会受苦。

缘起法的内容如下：无明（avijjā）缘行（saṅkhārā），行缘识（viññāṇa），识缘名色（nāmarūpa），名色缘六处（saḷāyatana），六处缘触（phassa），触缘受（vedanā），受缘爱（taṇhā），爱缘取（upādāna），取缘有（bhava），有缘生（jāti），生缘老（jarā）、死（maraṇaṃ）、愁（soka）、悲（parideva）、苦（dukkha）、忧（domanassa）、恼（upāyāsa）。就像这样，整个一大堆苦生起。

什么是无明？

根据佛陀的教导，无明是对四圣谛的无知，也就是对苦、集、灭、道的无知。从正面的意义上来看，无明意味着误解或错觉，它使得我们把虚假的当作真实的。我们因无明而偏离正道，因此它有时被称为对修行道路的无知。从这点上说，无明不同于普通的无知。如果你不知道某个人或某个村庄的名字，这只是不知道而已，并不意味着错觉，然而如果你对缘起法无知，不仅仅是单纯的不知道，而是意味着比不知道更糟。无明就象一个人由于错觉完全没有了方向感，他错误地把东方当作西方或把北方当作南方。尽管生命里充满了苦痛和悲伤，他由于不了解苦的真相，会把生命看作是好的。试图在书本里寻找苦的真相，这是错误的，要在自己的身心里去发现。看、听和所有其它从六处生起的身心现象都是不尽人意的（剎那生灭名色法所引生的行苦），因为它们都是无常的（anicca）、不可靠的（anyata），以及不随顺我们的意愿（anattā）的。生命随时可能会结束，所以它是十足的痛苦。然而，那些认为生命存在是快乐如意的的人是不能认识到这种苦。基于他们对人生的颠倒认识，他们竭尽全力牢牢地把握住那些让他们感到愉悦的感官所缘，比如美丽的景象、悦耳的声音、可口的食物等等，这是他们所相信的。这种无知就象戴上了绿色眼镜的马一样，不吃绿草却要吃干草。同样地，怀着对感官所缘可爱属性的错觉，和对身心的错觉，众生通过有色眼镜看这一切，故而沉溺于感官欲乐之中。

盲人很容易被骗子所骗，骗子给他一件无价值的衣服，却信心十足地骗他说这是一件昂贵的衣服，盲人相信了他，非常喜欢这件衣服。然而，如果盲人的视力恢复了，他就会失望，马上扔掉它。同样地，只要无明之人看不到无常、苦、无我，他就会享受生命，但是当他修习内观后，内观智慧开显生命存在的令人厌弃之处，他就会清醒过来。

观照名色（身心现象），或内观禅修，不同于学习学术知识。内观禅修意味着完全彻底地观察和持续不断地观照所有身心现象，包括感官所缘和能观的心。随着定力的发展，你就会认识到所有的现象如何生起又立即消失，这样，你对身心现象的自然属性的领悟会渐渐趋向圆满。只有当我们不具有正念时，无明会遮盖真相，使得我们看不到实相。没有正念，导致我们相信男人、女人、手、腿等这些虚幻的世俗概念法。例如，我们不知道“看”只是一个身心（名色）过程，它生起灭去，是无常、苦、无我的。大多数人不禅修，他们到死时都对名色法完全无知。身心过程的真实本质唯有有正念的人才能体证。然而，在定力不足的初始阶段，这种内观洞察力不会生起；痴，作为常态心识，往往先于观照生起，因此，初学者无法获得对名色的清晰洞见。唯有通过稳固的练习，定力和觉察力获得发展，才会导向内观智。比如，当你练习时，你感觉到痒，你仅仅觉察到正在痒。你不想是手、腿或身体的任何其他部分在痒。把自己当作痒的受害者的念头“我感觉痒”不会生起。只有连续痒的感受被觉察，这种感受不会维持长久，你一觉察到它它就灭去了。当每个现象生起时，观察的心立即知道它，手、腿等的幻觉就没有空档产生。

当痴操控了没有正念的人，他就象盲人一样看不见所有感官所缘的苦相，看不见隐藏在快乐背后的痛苦。无明（Avijjā）意味着对真理的无知和对实相的曲解。既然不知道苦的真相，人们就会去寻求愉悦的感官所缘。因而，无明导向业行（saṅkhārā）。根据经典，无明缘行，但是在无明和行之间有贪爱和执取两个环节。无明导向贪爱，贪爱发展成执取。贪爱和执取源于贪求快乐的欲望，这点在缘起法的中间部分有明确的阐述。完整描述过去（因），则包含无明、贪爱、取、业和行。

对苦如何生起（苦因）的无知

人们不知道贪爱是苦之因，相反，他们相信执取会使得他们幸福，如没有执取，人生将会枯燥无味。因此，他们不断地寻求愉悦的感官所缘：食物、衣服、伴侣等等，没有了这些贪取的所缘，他们感到不自在，觉得人生黯然失色。对普通人而言，没有执取的人生毫无乐趣可言，是贪爱遮盖了人生的不如意，使得它看起来惬意，但是对于阿罗汉而言，他完全根除了贪爱，不再可能沉溺其中，他总是朝向涅槃 —— 苦的止息。

禅修者专心禅修后，贪爱减少了很多，因而他们不再和以前一样享受人生。当他们从禅修营返回家里后，他们感到厌烦，和家人相处感到不自在。而在他人看来，禅修者似乎有些自负，但事实上他们的行为举止是他们对日常生活的世界失去兴趣的一个标志。然而，如果他们不能克服感官欲望，这个厌烦心态只是临时的，他们通常经过调适时期后会重新适应家庭生活。他们的家人不必太担心他们的情绪举止，因为完全彻底地从家庭生活中清醒过来很难的。禅修者应该检查看看到底在生活上清醒到了何种程度。如果寻求快乐的欲望还残留着，那么他们仍然还在贪爱的囚牢里。

没有贪爱，人们会感到挫败。结合无明，贪爱就使人们看不到苦相，因而创造出幸福的幻相，所以，人们就疯狂地寻求快乐的资源。比如，人们喜欢看电影和戏剧，这些娱乐既花时间又费钱，但是贪爱使得这些娱乐的诱惑难以抵挡，而在没有兴趣的人看来则是麻烦事。一个更明显的例子是吸烟，吸烟者喜欢吸入烟草味，但在非吸烟者眼里，这是一种自我伤害，非吸烟者远离了吸烟者所受的苦，他们过着一种相对自由幸福的生活，因为他们不贪爱烟草。习惯咀嚼蒌叶，明显也是贪爱 —— 苦的来源，有些人则喜欢它，尽管它是令人讨厌的习惯。

像吸烟者和咀嚼蒌叶者一样，人们力求满足他们的贪爱，结果因为贪爱导致再生，再生导致老、病、死。苦及苦因贪爱，在日常生活中显而易见，只是这些真理是如此深奥，人们难以接受它们。单凭思惟无法体会这些真理，唯有通过内观禅修才能体悟它们。

对灭谛和道谛的无知

无明也意味着对灭谛和道谛的无知。灭谛和道谛这两个圣谛也同样深奥。灭谛（nirodhasacca）与涅槃相关，唯有通过圣道可达。道谛（maggasacca）则只有已证得涅槃的禅修者确切无疑地知道。那么许多人不知道灭谛和道谛就不足为奇。由于普遍地对灭谛的无知，世俗的宗教描绘出多式多样终极目标。有些人说到了某种阶段苦就会自动停止。有些把感官欲乐当作最高的洪福，不接受来生的观念。由于对真正涅槃的无知，因而产生多种多样的信仰。甚至在佛教徒中有些人也认为涅槃是某种天堂或极乐世界，因此产生许多争论。诸如此类种种的观点显示着涅槃难于理解。

涅槃是依缘而生的身心过程的完全止息。因此，根据缘起法，无明、行等产生名色等等。这因果相续过程包含着老、死和其他苦。如果无明被圣道灭除，那么与之相关的果也随之灭去。这样的完全止息苦称之为涅槃。比如，一盏灯不断加油它就不断地燃烧着，如果不再加油灯火就会熄灭。同样地，在正道上修行的禅修者获得涅槃后，所有的因，如无明，已经根除，那么所有的果，如再生，也就止息了。这意味着苦完全的灭尽（nibbāna涅槃），你必须在体证涅槃前理解和领会这点。

涅槃对那些生命有着强烈贪爱的人不具有吸引力，对他们来说，身心过程的止息无异于死亡。然而，理智上接受涅槃是必需的，因为最高证悟的获得依赖于你全心全意的投入和持续不断的努力。

知道灭苦之道同样也是至关重要的。唯有佛陀才能宣说正确的道路，任何其他人都不能，无论是天神、梵天或人类。然而，关于正道的想法各式各样。有些人倡导普通的道德，如爱、利他、耐心或慈善，另外一些人强调修禅定。所有这些行为都值得称颂，因为它们导向相应安康的天界和有助于获得涅槃，但是它们不能确保脱离苦，单凭这些不足以体证涅槃。

有些人常使用苦行的方式，如禁食、裸体等，另外一些人则崇拜天神或动物，或象动物一样地生活着。依佛教的观点来看，这些都是“戒禁取（sīlabbataparāmāsa）”，戒禁取是指八正道之外任何不正确修行方法。

八正道包括正见、正思惟、正语、正业、正命、正精进、正念和正定。八正道细分为三阶梯：基础道、前分道和圣道。圣道是三者之中最为重要的。然而，圣道不是禅修者的主要目标，也不要求禅修者花太多时间和精力在它上面。因为当禅修者的前分道观智修习成熟时，圣道观智（道智）会在一刹那发生。摩擦生火时，摩擦需要相当长的时间和精力，点燃却只需要一刹那。同样地，道智发生只需一刹那，但它是以前分道观智的充分培育发展为先决条件的。

正见

毗婆舍那，是观照的每个剎那发生的内观智。观察所有名色现象就会洞察到它们的真实本质。因而，当作意于弯曲的手臂或腿时，你就能分辨出紧绷和移动，这就是关于移动（vāyodhātu风大）的正见。如果没有正念，就会生起一个错误的观念，如“它是手”，“它是一个人”，等等。唯有具有正念的禅修者才能如实知见。同样地，上述正见适用于身体的觉受，如热或痛，以及心理活动，如想象或意向。当内心发展出稳定而平静的定力时，你就会觉察到名法色法的生起灭去，你就能获得洞察它们真实本质的内观智。正见意味着[1]正思惟和八正道的其他相应心所。内观道的观智发生在观照的每个当下。随着对名色法三共相的内观智的圆满，你就会体证涅槃。因此，如果想要在当下证得涅槃，内观禅修是必不可少。那些还不能禅修的人，应该专注于内观禅修的基础道。基础道意味着基于相信业力法则而行善行，换句话说，他们应该发愿为获涅槃而修习布施、持戒、禅修。

所有的正道 —— 基础道、前分道和圣道 —— 形成了八正道，导向涅槃。你尤其需要认识到，圣道是应该被追求、培育和崇敬的法。这种态度是精进禅修的一个前提条件。你必须全然地领会内观禅修的价值，并知道如何修习。

有些人对于通往涅槃的道路一无所知，另外，他们还轻视以涅槃为导向的善行。有些人反对别人的（观禅）教导和修习，尽管他们自己从来没有有效地修习过观禅。有些人由于执着于自己那些错误的方法而批评正确的方法。所有这些人都对八正道存在错误理解。不知布施、持戒和禅修会导向涅槃是无知，认为这些会损害他们的利益也是无知，而危害最大的无知，是对（观禅）正确观照方法的无知和错解。

对正道的无知是最可怕的无明，它使得人们看不见善行的功德，造成愚痴，阻止了人们获得人天的洪福，更别说道果涅槃。然而，大多数人依然沉浸在无知里，没认识到献身于布施、持戒、禅修的必要性。

无明缘行

对大多数人来说，感官欲乐（五欲）是幸福的根源，涅槃是名色的止息，不是他们所希求的，并且通往涅槃的道路似乎是那么艰巨困难。因而，人们通过身语意业三行寻求方法满足他们的欲望。有些身语意业是符合道德的，而有些则可能是不诚实的。善人为他们的来生的福祉修习布施、持戒和禅修，而另外一些人则采用欺诈和明抢的手段获得财富。

业的同义词是行（saṅkhārā）。行分为三种：身行、语行和意行。行以动机（cetanā起心动念的心意、思）[2]为前导，动机的功能是构思、敦促或激励。因而，它是所有善行或不善行的基础，如布施或杀生。禅修者通过观照体验了知动机的自然属性。

行还可分为另外的三种：带来有利果报的业（puññābhisaṅkhārā 福行）、带来不利果报的业（apuññābhisaṅkhārā非福行）、不动业（āneñjābhisaṅkhārā不动行）导向无色界定（字面意思是不动的禅定）。色界定和具有欲界业果的所有善行都归为福行，福（Puñña）的字面意思是清洁和净化的东西，就像用肥皂水清洗掉身体上的污垢一样，我们必须通过布施、持戒、禅修清除我们自己业的污点。这些善行有助于今生来世的安康幸福。

福的另外一个意思是有能力达成做福德者的愿望。善行有助于完成各种各样的愿望，比如，健康、长寿、财富等等。如果行善行发愿证悟涅槃，它就会导向一个有助于涅槃的人生，否则，它可能只是确保直到最后一生的幸福安康。行作（Abhisaṅkhāra）就是为了自己的福祉努力去做些什么，所做的会有善果或不善果，而福行是具有有利业果的善行。欲界有八种善行，色界有五种善行，所有这些归纳起来为三种：布施、持戒、禅修。

带着善心，愉快地行布施供养，会善果累累。因此，布施主应布施前喜乐、布施中喜乐、布施后喜乐，这种布施可以说福报功德很大。布施主也可以中性的舍心来布施，如果心是清明的，布施就有很高的业能。基于相信业力法则的任何布施行为是理性的，其果报是没有贪、嗔、痴倾向的结生。如果布施时没有确认布施的功德价值，那么它是善的，但是缺乏才智。因而它将导致来生没有显著的聪明才智，也许会有很好的日常生活，但智力不足以获得道果涅槃。

一个人行善行也许是自发而做的，不是经由他人敦促而做的，另外的一个人只有在别人的敦促下才做，这两种善行，前者的果报比后者的大。我们将四种善行[3]乘以自发和非自发这两种属性，就得到欲界的八种善心。无论何时我们做一件善事，我们都是由这八种善心中的一种所推动而做的。当我们禅修练习时，我们也得从这八种善心开始。

如果是修奢摩他（止禅），当定力良好发展后你就能获得色界禅那（rūpāvacara-jhāna）。禅那就是心完全专注于一个禅修所缘上。止禅禅那是纯寂止定，禅那的定就象在平静的空气中燃烧的火焰。根据三藏经典，色界禅那分成四种；根据阿毗达摩分类则有五种。有五种色界善心（rūpakusala-citta）伴随着五种禅那，只有通过修习导向禅那的止才可获得。善业包括了八种欲界善心和五种禅那心。

不善业

不善业是善业的反面。这些不善业行导致落入四恶道，或者不幸的人生，如丑陋、多病等等。不善心有十二种：八种源于贪，两种源于嗔，两种源于痴。

那些源于贪的不善心也许与邪见相伴或者没有与邪见相伴，它们也许是快乐的或者中性的，它们也许自发的或非自发的。这三种因素组合起来共有八种源于贪心的不善心。每个基于贪的不善业都是由这八种不善心其中的一种推动的。

基于嗔的不善心有两种：非自发的和自发的。它的来源是生气、沮丧、害怕和厌恶。

怀疑和掉举是两种基于痴的不善心。怀疑是指怀疑佛、法、僧、戒、禅定、来生等等。掉举是指心走神、分心 。除非经过禅修训练，心很少宁静过，总是走神。事实上，不像其他十一种不善心，掉举不会导致落入四恶道。但是即使再生到善道，这些不善业通常带来不善果报，如多病。这十二种不善业统称为“非福行”。

无论哪里人们都希望获得幸福，因而他们努力奋斗，以获得今生来世的兴旺。然而，他们通常是以贪心和嗔心作为动机来推动他们的活动。基于善心来寻求幸福的只限于那些有明智的善知识相伴的人、听过善知识的教导的人和能够理性思考的人。

有些人误入迷途，被他们的自私老师所误导。在佛陀时代，一位居士侮辱有德行的僧众。他命终后变成饿鬼，就居住在他曾经供养给僧团的那所寺院的公共厕所里。当目犍连尊者以天眼看见他时，他将他所造的恶行告诉尊者。这是多么可怕的命运！一个人曾为了来生的幸福供养了僧团，然而却被他的老师误导而落入恶道。这表明我们要寻找的善伴侣不仅仅是拥有渊博的知识，而且要有诚实的品质。

有德行的人的标志是戒除了会伤害他人的身语意行为。总是亲近善知识或者贤德的比丘的人，有机会聆听真正的佛法。如果他们明智地思惟，他们的如理作意会导向身语意善业。相反地，堕落的老师或朋友，虚伪的教导和不正确的想法会导致道德的灾难。有些人先前还有无可挑剔的纯净的品质，后来被堕落的思想腐化了。他们被宣判偷盗或挪用他款等罪，他们先前的好名声不可挽回地被毁坏了。所有这些痛苦的根源是他们对幸福的颠倒认知。与他们的期望相反，当他们发现他们身陷困境时，往往为时已晚。有些恶行不会马上产生业报，但是时机一成熟就会结苦果。如果造恶者今生没有受到应得的惩罚，那么来生就会补上。像这位布施者的命运一样，由于他的恶语变成饿鬼，那位误导他的老师死后遭遇更惨，他所居之地是在他以前学生的下面，以他学生的排泄物为生。他的恶行的业报太可怕了，他为他自己谋事，但适得其反，他不得不承受很多苦。

有些本地人为了丰收、健康或平安杀动物祭拜天神，这些原始的信仰在有些乡镇依然盛行。有些人崇拜最主要的护法神，好像他就是佛陀那样。另外一些人在宗教布施活动上，杀动物作为食物来施与来客，甚至一些无知的佛教徒也对这种做法不能确定。无论布施主的目标是什么，杀生会带来恶报，它是不善行，尽管杀生者以为是善。

善行的标志是道德上的纯净性。杀生或伤害有情众生的行为无论如何都不会在道德上是纯净的。被害者仅仅因为它们无法避开而面临死亡或忍受虐待，但是如有可能它们必定会反击。受害者经常祈祷复仇，因此杀生者将在来生遭受被杀的果报，或者不得不承受其他应得的报应以偿还他的恶行。在佛经里可以找到很多杀生带来的果报的例子。

有些人渴望人界或天界的生活，他们全心奉献给布施、持戒、禅修。他们的善行带来来生的安康幸福，因此他们的愿望得以兑现。然而，每一种生命形态都不能脱离老和死，人类的生命还伴随着身体的病苦和心灵上种种苦。有些人渴爱梵天的生活而修习禅定，他们也许可以如梵天那样幸福地生活数劫，但当他们的寿尽时他们还将再生为人或天神，如果他们有做任何不善行他们还会落入恶道。因此，即使是梵天生活的壮观也不过是海市蜃楼的错觉。

对幸福存有错觉不仅仅限于普通人。错觉（vipallāsa颠倒）和无明（avijjā）使得痛苦看起来像幸福，在圣道的前两个阶段还残留着这些错觉和无明，甚至在不还果仍然错误地把色界和无色界当作是极乐地。因此，善行是在圣道上前三个阶段圣者们的目标。然而，普通人被所有四种颠倒见所欺骗，因而他们把无常当作常，把苦当作幸福，把无我当作我，把不快乐当作快乐。由于错觉和无明，每一个身语意行导向善业或不善业。只有当动机带着信、精进、正念等时，善业生起，除了这个，心就倾向于造不善业。

拒绝为善便是恶业

有些人错误地理解阿罗汉对业的超越（不再造业感果），而说我们应该避免行善行。对于一个普通人来说，拒绝造善业就意味着不善业的涌现，就好像一个城市有德行的人离去了只剩下愚人和流氓一样，或者有用的树木被移走只剩下无用的杂草野生一样。拒绝行善行的人必定会去行不善行，那将会引导他落到恶道，到了恶道就难以返回人道。由于无明的灭尽，阿罗汉的行为不产生业，所以阿罗汉没有造善业。阿罗汉们尊敬长者、教导佛法、救济贫苦、帮助他人等。然而，由于他们完全领悟了四圣谛和完全根除了无明，他们的行为不再造业感果，所以阿罗汉们不再产生善业，但他们不是避开行善。

一个普通人不喜欢行善行是由于无明和邪见，这只会增长他的不善业。事实上，如果一个人缺乏行善的愿望，这就是极端无明的标志，这使得道果涅槃离他非常遥远。当无明在内心失去立足处，他就只倾向于行善行。一位初果圣者比一位普通人更有兴趣行善行，而那些在更高圣道上的圣者们则更希望放下与圣道不相关的事而花更多时间投入到禅修上来。因此，不要把善行和不善行混淆而刻意避免善行。基于无明的每一个行为就意味着造作善业或不善业。没有善业，那么所做全是不善业。

无明和错觉（颠倒认知）

真理和谬误是相互排斥的，如果你不相信真理，你就接受了谬误，或者相反。那些不知道四圣谛的人错误地理解苦，不知苦伪装成幸福在欺骗压迫他们。贪爱在得到满足时会带来些许的快乐，除了这点外，欲界的一切都是苦。所有的感官所缘都有不断变化和不可靠的共性，然而在愚痴的人看来它们是值得向往和令人愉悦的。人们思恋过往的幸福和展望未来的快乐。由于他们的误解（颠倒认识），他们渴望得到认为能给他们带来愉快和满足的东西，这就是他们的苦因，但他们没有体认到这一点。相反，他们认为他们的幸福有赖于达成他们的愿望，因此在他们看来追求快乐没有什么不好。遗憾的是，灭谛和道谛对大多数人来说很陌生。有些人是从别人那里学来的或者只是理智上接受了，他们并不真正领悟真理，他们不关心涅槃或灭苦之道，还认为修行充满了艰难困苦。

希望获得幸福是人们行为的动机。在身、语、意三方面的行动称为业（kamma）或行（saṅkhārā）。我已经提到过上述三种行。两类善业构成第一种：也就是欲界的八种善业和色界的五种善业。我们也提到过两种善业或善心：一种带着智慧（无痴心所）的善业或善心，另外一种不带智慧的善业或善心。在内观禅修中，如果禅修者通过观照，渐渐能觉知到名色的实相，那么你的心就是有智慧的。如果你只是背诵巴利文经典，肤浅地观照，这就没有智慧。至于说持戒，如果结合了业力法则，那么就会有智慧地领会持戒的价值，否则，就没有智慧。

有些人说一个带有智慧（无痴）的布施行为必须包含对布施者、受施者、布施过程的无常、苦、无我的观想（思惟）。这个观点是基于《胜义说》（Aṭṭhasālinī）（《阿毗达摩》的一注释书），那里提到过布施后观想无常。然而，它是指布施后观想，不是布施前或布施中。此外，观想的原因不是使得布施行为有智慧，而是在内观禅修时造善业。如果有智慧的布施意味着以观照为先决条件，那么所有非佛教徒的布施就得划分为没有智慧的布施，这样划分是荒谬的。数次提及菩萨布施也没有提到观想，佛陀也没有强调观想作为布施的先决条件。经典里只提到布施的业能（果报）大小取决于受施者的心灵成熟度（修行程度）。这是我们布施时供考虑的唯一教导。如果布施者和接受者都看作仅仅是名法色法而是无常的，那么布施者和接受者站在同等水平线上，那么，布施的行为就缺乏推动力和无太多业能（果报）。事实上，布施的目的不是为了修观禅，而是布施者积累功德。因此，佛陀指出受者能够使得布施获得巨大利益，他强调正思惟的重要性（也就是相信业力法则）。

维沙卡，一位有名的女居士，她曾经请求佛陀允许她终生为僧团做八种供养：1）出家人（比丘和沙弥）的浴袍，2）来访出家人的食物，3）行脚出家人的食物，4）生病的出家人的食物，5）探访生病出家人的出家人的食物，6）生病出家人的药物，7）供给僧团米粥 ，8）尼众的浴袍。佛陀问维沙卡供养这些资具后希望获得什么样的利益。维沙卡作了如下内容的回答：“雨季结夏安居结束后，全国各地的出家人会来拜访佛陀。他们会告诉佛陀某些出家人已经死亡，并问佛陀这些死亡者再生何处和他们修行达到了哪个阶段。佛陀将会把这些死亡者所获得的修行程度透露出来。那时我将接近这些来访的出家人，问他们已故的亡友是否曾经到过舍卫城。如果他们说到过，我就知道这位已故的圣者曾经用过我所供养的物品。每当我回忆起我所做的善业，快乐就会充满我的内心，它就有助于我内心的平和、轻安和修行进步。

值得注意的是，在这个例子中，不是观想已故出家人的无常，而是观想他们修行所达的程度。要点在于观想可导致心喜和自我提升。因此，布施中最合适的观想的对象是接受者的圣洁的品质。比如，在佛堂供奉鲜花时，我们思惟佛陀伟大的功德；当我们供养食物给一位出家人时可以思惟他的圣洁的出家生活等等。

教导或聆听佛法是善业，如果理解了佛法，它还是一件带着智慧（无痴心所）的善业。每一项基于信仰业力法则的善行都是有智慧的善业。如果不是，善行只是善行但没有智慧，比如，当孩子们模仿父母礼拜佛像时，或者人们不相信业力法则时，这些行为是有益、有礼和慈善的行为但并不带有智慧。

很少有人脱离了我见，我见支配着他们，他们不知道生命现象只是名法色法的过程，没有一个灵魂或个人存在。那些读过一些佛教经典的人我见会薄弱一些，但是理论上的知识不能帮助他们完全克服我见。通过观照名色法的真实属性，禅修者有了清晰的内观智慧，他们通常能摆脱我见。但是，如果在他们还没有获得道果涅槃前停止了禅修，他们还可能返回到原来的我见。至于说普通人，我见是根深蒂固的，这使得他们认为，无论他们做什么、感觉什么或想什么，有一个“我”或“人”这样的作者存在。还有，那些相信人死后就完全灭尽、不相信有来生和业报的人持有不善心，这种不善心是基于断见。

基于嗔的不善心有两种：自发的和非自发的。生气、嫉妒、焦虑、忧愁、害怕和憎恨只是许多嗔心中的几种。

基于痴的不善心包含怀疑和掉举。怀疑佛陀、涅槃、无我的教义等等称为“法疑”。 无论何时，心东想西想，漂浮不定，不断分心，这种心属于“掉举”。

因此，不善业包括八种贪因不善心、两种嗔因不善心和两种痴因不善心。它的相对面是善业。善业促使心的净化和导向再生善处，伴随着善业的果报；不善业染污心并导向再生恶处，伴随着不善的果报。

人们做些不善行以希望获得幸福。他们杀生、盗窃、抢劫或为了他们自己的利益做假证明。甚至有人为了达到目地不惜杀害自己的父母，比如，阿闍世王子为了成为国王杀了他父亲。他被他的老师提婆达多误导，得出错误的结论认为如果杀了他父亲夺取了王位他就能统治得长久些。由于这谋杀长辈的极大罪恶（也是获得初果位的障道因缘），他心理上充满了悔恨，身体上遭受痛苦。后来，他也被自己的儿子所杀，再生到地狱，现在还在为他的罪恶承受恶报。

在拘留孙佛时代，一位名叫都思（Dūsī ）的恶魔极力损害佛陀和僧团未成，他附体到一个人身上并拿起石头砸一位佛陀的大弟子，以此可怕的罪恶他立即落入无间地狱，三十一层中最低的那一层地狱。作为一个魔王他统治着别的魔军，但在无间地狱他俯伏在地狱狱卒的足下。他本希望为他的阴谋的完成而得意，现在他不得不为他所造的不善业受报。这种情形对世界上所有造恶者都一样。

同样，正是追求幸福的欲望推动另外两种行动：善业和不动业。不动业是指无色界的四种善心。“不动”就是舍心或泰然自若。附近有很响的噪音可能会打扰到色界定的禅修者，无色界定的禅修者对此干扰不受影响。根据所缘的不同，无色界定可划分为四种：

  1. 空无边处
  2. 识无边处
  3. 无所有处
  4. 非想非非想处

这四种禅定的业导向四种无色界。不善业导向四恶道；善业导向人界、天界和梵天色界。人们为他们的幸福安康造这三种业，作为其结果，识生起。随着识生起，名色、六处、触、受等等生起。

行缘识

无明缘行，行缘识。由于前生的善业或不善业，心识的流转生起，以新的生命的结生心为始。比如，不善行可能导致结生心在四恶道之一生起。结生心之后，有分心心流生起，它持续运作，除非看、听、闻、尝、触、想时六种心路过程生起而中断有分心流。换句话说，有分心是一种发生在睡眠时和活跃心识（上意识）之间的潜意识。我们死亡时就是和它在一起，那时它称之为死亡心。因此，结生心、潜意识（有分心）、死亡心来自于前生的业。

基于不善业，五种心识是伴随着五种使人不愉悦的感官所缘生起，比如使人不愉悦的眼识（所缘）、耳识（所缘）等等。另外1）领受五门所缘的领受心[4]和2）推度心也是如此。因此，总共七种心识源于不善业[5]。至于不动业，由于四种无色界心，四种果报心生起于四种无色界。结生心生起于生命的开始，潜意识（有分心）在生命中间过程运作，死亡心发生在生命的最后时刻。

同样地，由于五种色界心，五种果报心生起于色界。与欲界八种善业相应的八大果报心，形成了人界和六个天界的结生心、潜意识、死亡心。在看、听等过程的七个速行心（javana）之后，它们（彼所缘心）同样以令人愉悦的感官对象为所缘。同样，由于欲界善业，伴随着五种令人愉悦的感官所缘生起五种识[6]、彼所缘心、快乐的推度心、中舍的推度心[7]。因此，果报心有三十二种：四种无色界心、五种色界心、欲界七种不善果报心和十六种善果报心。总共三十二种组合成心行造作的果报心。

行如何导向再生

心行是如何导致结生心？这个问题非常重要，但是它很难理解。雷迪尊者指出缘起法在这方面留下很多空白容易让人误解。你必须辨别出上一期生命死亡心的终止和新生命结生心的立即生起。结生心的生起是仍未从烦恼中解脱出来的众生的善业和不善业的果报。对此果报缺乏清晰的理解通常导致常见（sassatadiṭṭhi）或断见（ucchedadiṭṭhi）。断见一般为现代唯物主义者持有，是基于对因果关系的无知而产生的。要看到无明怎样导致心行产生这不太难。六根、触、受、爱等怎样形成因果链也是显而易见的。然而，紧随着死亡如何形成一期新的生命，这并不明显，因而，有人相信死后什么都没有。基于信仰的学者通常接受行缘识的教导，然而，这不是来自自身的纯粹理智或亲身体验。因此，今天它仍然被唯物主义者质疑。

修习过内观的禅修者不会误解再生产生的方式。你发现心识不断地剎那生起灭去。这是经由（内观）体验发现，不是从老师那里学来的理论知识。当然，在最初阶段你不会知道太多，当你获得触知智（sammasana-ñāṇa）和生灭随观智（udayabbaya-

ñāṇa）后，你会发现这个实相。心识单元的死亡和再生的普遍情况随缘摄受智（paccaya-pariggaha-ñāṇa）的进展开始清晰，但要到触知智和生灭随观智才会除掉所有关于再生的疑惑。通过内观，你会认识到死亡意味着这一生最后一剎那心识的灭去，而再生意味着下一生第一剎那心识的生起。这和禅修过程中观察心识的剎那生起灭去是相似的。

那些没有修习过内观的人看不到这点。他们相信有一个永久的灵魂和自我，并认为就是这个心。这种观点会被那些拥有完善的阿毗达摩知识背景的人拒绝，但是却会在某些人心中徘徊，因为他们前世执着这种观点的缘故。甚至那些观智还不成熟的禅修者有时也会不得不相信它。

常见和断见

对于执着于我见的普通人来说，死亡意味着要么是一个人的灭绝，要么就是转移到了另一世。前一种称之为“断见”，后一种称之为“常见”或灵魂转世。其他人则相信心会自发地随着身体的成长成熟而发展，这种观点称之为“无因见（ahetukadiṭṭhi）”，或者无因论。有些人错误地理解死亡和再生的轮转，他们把身体当作生命主体的临时的家，生命主体可以从一生传递到另一生。尽管身体毁坏是不可否认的事实，但他们相信生命主体在下一生会复活，因此他们很看重生命主体。这些错解证实了雷迪尊者的观点：行和识之间因果链本身容易让人产生种种误解。佛教徒并不一定没有这些错解，但是由于他们相信经典教导的无我，他们不会怀有这种错解如此深以致会损害他们的内观禅修。因此，即使没有对死亡和再生的透彻的了解，他们也能通过禅修而开悟见法。

比如，佛陀般涅槃后不久，阐那（Channa）尊者修习内观，但由于他的我见，禅修没有什么进步。后来，他听到阿难陀尊者讲缘起法，开始观照，克服了他的错觉，获得阿罗汉果。佛陀时代的另一个例子，亚马伽（Yamaka）尊者相信阿罗汉死后就灭亡了，舍利弗尊者传唤他来听法，听完开示后，亚马伽尊者禅修获得解脱。因此，那些信仰佛陀的人不必灰心丧气，如果他们全心精进地禅修他们将会获得解脱。

由于对再生过程的无明和法疑，或者偏向于断灭论，有些人质疑死后生命存在的可能性。这个问题预先假定了在一个生命体里有一个灵魂（我）或生命力存在。唯物主义者拒绝灵魂论说，但是当他们区分死亡者和活着者的时候，“自我”的错觉就暗含在里面了。无论是明确地接受了自我的人，还是暗自地接受了自我的人，佛教徒都难以回答他们的问题。如果我们说来生，他们就会推断说我们支持我见。然而，佛教不直截了当地否认来生，所以，佛陀拒绝回答这类问题。再者，要提供足够的证据来使人们信服也比较难。有神通的人能够指出地狱或天堂，但是无神论者把它们当作魔术或骗术而拒绝相信。因此，佛陀不直接地肯定来生，但是说如果烦恼还没有完全熄灭，死亡后名色身心过程还会继续。

关于来生的问题不可能经由头脑思惟获得答案。唯有通过某种程度的禅修练习使得禅修者获得神通力，才可能找到答案了。他们看到贤德者上升到天界和无德者落入到恶道，他们神通所见的清晰程度就像一位观察者观察正对面的两座房子，看到人们从这座房子进入到另一座房子那样。这样的禅修者能够轻易地从上界到下界的诸多众生中，找到他们想找的人。

内观禅修者也能获得神通力；教义上没有宣布这不可能。有些禅修者有能接触其他界道的奇异能力，但是这种功能难得稀有，因为他们依赖于高度的禅定。因此，最容易的方式是内观禅修练习。当你获得缘摄受智时，死亡和受生的自然状态就显露出来，生命的问题就变得相当清晰了。当你获得触知智、生灭随观智和坏灭随观智（bhaṅga-ñāṇa）时，它就变得更加清晰了。那时你就能够清晰地看见剎那相续的心识不断地生起灭去。你也看到，为何死亡是上一期生命的最后一刹那心识的灭去，紧随着受生，也就是新的一期生命的第一刹那心识生起。然而，这种观智仍然脆弱。唯有当你获得初果入流者，你才完全脱离了对来生的所有怀疑。

麻烦的是人们不去禅修，而要问这类问题。有些人寻求西方科学家和哲学家的判定，另外一些人则接受某些有神通力所谓的阿罗汉教导。事实上，与其依赖于别人，不如通过内观禅修来寻找答案，这才是最佳的方法。随着生灭随观智的生起，你能够清晰地看到，怎样一刹那心识灭去后，新的一刹那心识执取一个感官所缘而生起。由此你可推断生命怎样从结生心开始，而结生心以执取前生最后一刻的所缘为缘起（条件）。死亡之前，这相续的心流依赖于物质身体，一剎那接着另一刹那，没有间断。死亡后，身体瓦解崩溃，心流转向别处的一个新的物质过程。也许可以拿电灯泡的灯光做类比，灯光由持续的电流维持着，当灯泡烧坏了时，灯光灭了，但是电能仍在，换上一个新灯泡时，灯光又亮了。这里的灯泡、电能和灯光都是变化着的物质过程，我们应该注意它们无常的短暂性。

注释书里以回声、火焰、印章、镜像来作类比说明再生的过程。回声是一个声音撞击某个坚硬的表面反射出来的声波。然而，尽管声音是回声产生的原因，但是原来声音的声源没有移到回声的声源上。当我们照镜子时，我们的脸反映在镜子里，尽管镜子里的脸和我们的脸有因果关联，但是我们不会混淆镜子里的脸和我们的脸。如果用一支燃烧的蜡烛点燃另外一支蜡烛，第二支蜡烛的火焰明显不是第一支蜡烛的火焰，但是它也不是和第一支蜡烛没有关联。最后，印章留下印痕，印痕象印章，但是印痕不是印章，同时没有印章印痕也不会产生。

这些类比有助于澄清再生的真实本质。当人死亡时，他们的业、与业相关的迹象和场景（业相）、来生的影像（趣相）会出现。死亡后，结生心会生起，它是以这些境相其中的一个境相为缘起的。因此，再生并不意味着死亡心识转移到了下一生。然而，既然它是以临终境相为缘起，那么它是基于无明和贪爱，无明和贪爱形成了因果链中的决定性的环节。因而，结生心不是死去的人的心识，但是它与前生有着因果关联。任何两剎那相续的心是独立分开的，但是由于它们属于相同的心流，我们用一整天、一整年或一整生来描述同一个个体生命。同样地，由于死亡心和结生心属于同一个生命个体，我们提到死亡心和结生心时我们说一个人再生了而没有说名色转移了。我们谈到某个人，仅仅是因为再生依赖于因果关联的心识单元构成的心流。

因此断灭论相信我们死亡时就灭掉了，而且我们今生与前生没有关系。大多数佛教徒脱离了这种邪见。由于两个相续的生命是因果关系，当你谈及它们两个时可以把它们归属于一个人，但是我们也不应采用常见论的观点，它认为再生就是将生命个体转移到一个新的生命。

一个成熟观智的禅修者不会怀有上述任何一种邪见。他全然地觉知当下生命心识单元的生起和灭去，以及它们之间因果关联性。这种观智就没有给常见或断见错觉留下空间。甚至对那些客观思考的人来说，心的真实本质也是显而易见的。喜悦过后也许紧随着忧郁，反之亦然，或者宁静过后兴奋。这些不断变化着的心识状态清晰地显示出各式各样的特性。此外，心理状态也许透过相似性而联系起来，比如，晚上想做某件事情的动机也许在早上又生起了。各种心的状态有区别的但又有着因果关联。那些明了两个相续的心之间的关系的人，就能明白被死亡分隔的两个心之间，有着相同的关系。

临终境相

在新的一期生命里心有两种模式：结生心和维持整个生命心流的有分心。结生心总共有十九种：一种在恶道，九种在欲界（人道和天神），五种在色界梵天，四种在无色界梵天。其他果报心发生在生命的其它时间，果报心总数是三十二种，详细列举只对已研究过《阿毗达摩》的人有意义。对于一个临死之人，他们会出现对他们生命中已做过的某件事（业）的回溯，或者出现伴随他们造业的周边环境（业相），或者出现来生的境相（趣相）。业，也许它以回溯过往的形式呈现，也许以当下幻觉的形式来呈现。临终那刻，一个渔夫也许说些话，好像他正在捕鱼那样， 或者一位经常布施的人也许在想他正在布施。许多年以前，我领着一个朝圣团从雪布到曼德拉和仰光参观佛塔。在我们返回雪布后不久，朝圣团中的一位年长者就死亡了。他死时口中咕哝着的是他朝圣时的经历。临终者也可能浮现造业的环境的景象，他可能看到袈裟、寺院、比丘或佛像等与布施有关的景象；或者武器、谋杀场景或受害者等与谋杀有关的景象。接着他看到下一生的景象，比如，如果他注定了要投生去地狱的，他也许看到地狱的火或恶魔；如果他将要去天界的，他就看到天神或宫殿。曾经一位将要死亡的婆罗门看到了火焰，他的朋友们告诉他这是梵天界的预兆，他信了他们，结果死后发现他进了地狱。错误的见解是危险的，据说有些人告诉他们临死的朋友去观想他们杀一头牛作布施的行为，因为他们相信这样会有利益。

摩诃正法的故事

在佛陀时代的舍卫城，居住着五百位居士，每位居士有五百位随从，他们都修习佛法。最年长者，名叫摩诃正法，他是居士们的领首，他有七个儿子和七个女儿，他们都跟随佛陀的教导。当他渐渐老了，他的身体变得多病和虚弱。他邀请僧人们到他家应供，正当他听着僧人们背诵佛经时，他看到一辆马车来到他面前要载他上天堂，他对天神说：“请等一等。”僧人们就停止了背诵，因为他们以为这位快要死的人在对他们说话。他的儿子和女儿哭了，他们以为这位老人说胡话是因为害怕死亡。等僧人们离开后，他回过神来，他告诉他的孩子们扔一个花环到空中，他们按吩咐做了，这个花环就停留在空中。这位老居士说这个花环显示了从兜率天下来的马车的位置。接着他指示他的孩子们为他投生到天界做些善行功德，之后他就死了，投生到兜率天。这就是有德行者临终时天界景象呈现的情况。一位在毛淡棉的一位居士说，在他临终前，他看到了壮丽的宫殿。这也是天界景象的呈现。有些人再生为人，他们在临终时会看到他们来生的父母、房子等。在毛淡棉的一位尊者被强盗所杀，三年后一个小孩从丹老（Mergui）来到毛淡棉，认出这里的师父们，叫出师父们的名字，他说他前生就在这里和师父们在一起。他说强盗们没有找到钱就刺死他了，然后他就奔跑到码头，坐上船，到达丹老，住到他父母的家里。奔跑、坐船等等可能就是那位尊者临终时看到的来生景象。

闪回过去造业的行为和展现来生景象，甚至在突发性的死亡案例中也会发生。根据注释书，这些甚至会发生在一只苍蝇被锤子击碎的时候。原子弹能使一座大城市瞬间化作灰烬。从佛教的观点来看，这些武器的出现是由于受害者的不善业。死亡于炸弹之下的人们也能看到过往的业行和来生的预景。对于那些不理解心如何运作的人来说，这听起来似乎难以置信，但是对于观照名色法的禅修者来说，这不难理解。据说就在一眨眼的瞬间就有数以十亿计的心识单元生起灭去。获得生灭随观智的禅修者亲身体验到瞬间数以百计的心识单元生起灭去，因此他们不会怀疑遇难突死者会闪现过往业行和来生预景的可能性。

心总是要落在所缘上的。我们常常回忆过去我们所做的，思考天界或人界的事。如果一个做过善行的人，带着回顾这些善业的念头死去，那么他们将再生到天界或人界。一个人临终时所现起的来生景象称之为“趣相”。临终时和业相关的事物的影像称之为“业相”。这些临终现象的参考资料不仅仅可以在注释书里找到，也可以在三藏里找到。在《愚贤经》[8]里，佛陀提到善业或不善业的临终境相，他把它们比作是一座耸立在平原上的大山在晚上月光下的阴影。我曾经看到过一位将死的女性显现出极度的害怕，好像她正面对对她行暴力的敌人一样，她说不出话来，她的亲戚尽力去安抚她，但没有效果。可能由于不善业她正在预见不幸福的来生境相。

因此，一个人必须行善业，以便在临终时产生称心的场景回溯或良好的来生境相。如果行善行时神志清晰、动机强烈，是欲界八种善行之一，那么，果报心将会是四种智相应心之一，再生时无痴，这样结生就会伴随着三种根因：智慧（无痴心所）、良善（无嗔心所）和慷慨（无贪心所）。一个人再生带有这些特有的天性，如果他们修习禅定，他们能获得定力和神通，或者如果他们致力于内观禅修，他们能获得道果涅槃。如果是以发愿获得涅槃为动机的善行，那么，会导向良好的再生，最终通过观照或听闻开示获得道果涅槃。

如果动机微弱，或者行善行不是基于相信业力法则，那么，果报是四种无智慧心之一。这种再生被称之为“二根因结生”，带有无贪和无嗔的品质，但是缺乏智慧（无痴心所）。一个人以这种方式再生，由于他们缺乏内在的智慧，他们不能获得禅定或道智果智。如果行善行时没有智慧和没有全心付出，那么，果报会是良好的再生但缺少善的根因，因此感官可能天生残疾。所以当你做一件善事时，你应该带着热情（chanda）去做，并以涅槃为目标。如果你设定你的心向着涅槃，那么善行会引领你到那里，你行善行时的热情会确保你再生时带有善的根因。你不必祈祷获得高贵的再生，因为当你行善行带有智慧和热情时，这就已经确保你会获得高贵的再生。然而，如果你行善时缺乏热情，那么再生时只有无贪和无嗔。

有些人说布施和持戒产生善业，但是基于无明，会导向再生和轮回苦。这是一种因缺乏常识的错误知见。如果布施和持戒的动机是发愿获得涅槃，那么就会确保是最圣洁的再生和导向最高的目标。是由于布施和持戒使得舍利弗尊者和佛陀的其他弟子最终获得涅槃的。同样独觉佛也是由布施和持戒而成就的。

菩萨也是以同样的方式获得最高的解脱，也就是发愿让他的善行导向获得一切知智。在此，包含着成佛基因的三因结生可分为两类：一类伴随着喜乐心，一类伴随着中舍心。这两类心每一类又可再分为有两种：自发的和非自发的。菩萨的结生心是强有力的、热情的和自发的。根据古代的注释书说，它是喜乐心。既然菩萨对所有有情众生有着无限的慈爱心，强烈的慈爱心通常伴随着喜乐，因此菩萨的结生心必定带着喜乐。然而，古斯里兰卡学者摩诃湿婆尊者提议说菩萨的结生心是伴随着中舍心的，按照他的观点，菩萨的心是坚定的深刻的，因此，是中舍心，而不是喜乐心，必定成为他结生心的特征。无论如何，他的结生心源自于某一善行，是基于发愿获得最高解脱的善行。因而，尽管有智慧的善业导向再生，但是它们不会延长轮回，相反，它们导向解脱轮回之苦。

任何一种心，无论是结生心还是其他心，都是剎那的。它仅仅延续三个次刹那：生起（upāda生）、存在（ṭhiti住）、灭去（bhaṅga坏灭）。根据注释书，在一眨眼的瞬间，数以十亿计心识单元生起灭去。每心识单元延续如此短暂，它存在不超过一秒钟的十亿分之一。结生心之后，紧随着是有分心流（潜意识心流），它们不断地流动，除非被主动心路过程所打断。这种心理活动包括在看、听等里面。有分心（潜意识）延续终生，它和结生心一起都是缘于行，它的延续也同样主要依赖于业。这好比一个石头扔到空气中，如果用力扔它，它就飞得远些，如果不用力扔它，它就不会飞多远。业能的力量类似于子弹或火箭的始发力。死亡意味着同一业力所生心的消亡。因此，最初的结生心、有分流（潜意识）和这期生命的死亡心构成了我们内心的生命，都完全是基于过去的业。

涉及看、听、嗅、尝、触的五种感官心识同样也是业果。同样，接受感官所缘的领受心、推度心(santīraṇa)、以速行所取的所缘作为所缘的彼所缘心（tadārammaṇa），它们都是业果，它们基于导向再生或其他的业。

《阿毗达摩》把所有的心 —— 包括功能性的心（kiriyā-citta唯作心） —— 归因于行。既然功能性的心（唯作心）是从潜意识（有分心）发展而来的，后者根源于行，所以这是合理的。然而，缘起法明确地描述了“三轮转”—— 烦恼轮转、业轮转、果报轮转——和它们的因果关系。因此，只有三十二种基于业轮转的世间果报心归因于行。在这三十二种中，我已经讲述过了十九种，包含结生心、潜意识（有分心）和死亡心。其他类型的心，有些是善果报心，有些是不善果报心，它们缘于行。

在缘起法里，无明和行被描述为过去因；识、名色、六处、触、受被描述为现在果；爱、取、有被描述为现在因；生、老、死被描述为未来果。

识缘名色

识生名色。因此，随着结生心的生起，名色生起。结生心总是伴随着受、想、触、思、作意和其他与临终境相所缘相关的心所（cetasikā）。每一刹那心都伴随着这些心所。有些梵天、天神和人类的结生是包含无贪、无嗔和无痴三善因。有些众生结生时只有无贪和无嗔两善因，而带有天生残疾的地神和人缺乏任何善因。然而，相对于不利的无根因生[9]的恶道众生来说，它们的结生仍然是吉祥的无根因生。

结生也许是以下三种方式中的一种：母体生、湿生或化生。母体生有两种：人类和其他哺乳动物的胎生，鸟类和爬行类的卵生。在怀孕或孵化期间，这些众生的身体大小也许不同于原样。这方面我就讲到这里，接下来我将按照注释书的描述讲人的结生。

随着结生心的生起，三种业生色十法聚，或者三十种色法同时生起[10]。这些色法是源自于业：身十法聚、性根十法聚、心所依处十法聚。十种色法：坚实性、流动性、热度、运动、颜色、气味、味道、营养、命根色和身净色形成了身十法聚。前九种色法，加上性根色形成了性根十法聚。性根色指两种性别幼芽中的任意一种，一种是男性，另一种是女性。随着这些色法的成熟，男性和女性的性别特征显现，那些经历性别转换的人就是一个例证。

佛陀时代，一位商人的儿子，名叫索若亚（Soreyya），他对摩诃迦旃延（Mahākaccāyana）尊者产生了一些不善念之后，立即变成一位女人[11]。他的所有男性特征消失，女性特征呈现。后来她还结了婚生了两个孩子。唯有当他向尊者忏悔请求原谅，他才再次变为男人。后来，他出家加入了僧团和证得了阿罗汉。这就好比一个人被疯狗咬过后得了狂犬病。

最初，人既不是男性也不是女性，他没有性根十法聚，只有身十法聚和心所依处十法聚。心所依处是除了五识之外所有心识的物质基础。因此在怀孕的那刻结生心的物质基础就已经存在了。根据古代的佛教书籍，在生命的最初（结生识生起后），三种十法聚，或者三十种色法（身十法聚、性根十法聚、心所依处十法聚），形成了胚胎（kalala）。

胚胎的大小，就好象是滴落在精致的织布上的一滴极微小的黄油，它是如此小以致于肉眼看不见。我们设想它是来自于父母的精子（sukka）和卵子[12]的融合物。如果我们不同意这个观点，那么小孩子的外表长相象它的父母就很难解释了。经藏里也提到物质身体是来自于四种基本元素（四大）和父母亲的受精卵。此外，经典里明确指出怀孕的三个条件：父母的交合、母亲的生育期和存在产生坯胎的业力因素。因此，根据经典，胚胎显然来自于父母的精子和卵子的融合物。

从父母那里来的精子和卵子是时节生色，但是也有可能吸收了业生色。外科医生从人身体上切除坏变的组织，换上健康的组织。最初移植时被移植的部分是时节生色，随着它与原来的组织整合后，身体的身净色或业生色就出现了。这样的例证也适用于移植心脏、肝、肾、眼角膜等，以替代有病的器官。毋庸置疑，这些移植物里出现了业生色作为身净色。同样地，我们可以假设三种业生色（三种十法聚）与父母的时节生色发生了融合。

根据生物学家的研究，是父母亲的精子卵子融合，才逐渐发育成为一个小孩的。最初的胚芽是如此小以致于肉眼都看不见。因而，现代科学和佛教书本里关于怀孕的说法非常一致。在没有显微镜或其他工具的帮助下，佛陀知道生命怎样从以父母精卵为基础的胚芽开始的。这是早在2500年前佛陀的教导，尽管最近300年来用显微镜经过漫长的研究，西方科学家才发现怀孕的真相。他们的发现为佛陀无穷的智慧提供了证据。然而，科学仍然不能揭示三十种色法的起源，可能是因为极为微妙的业生色法难以在显微镜下研究。

因此，心所和业生色是依于结生心而生起的。业生色法在随每个心识刹那更新。同样地，时节生色法随着温度在每个刹那更新。从第一刹那潜意识（有分心）的生起，心生色法也产生了，但是单有五识是不能产生物质的。因此，当纯五识生起时，不会产生心生色法。然而，随着结生心的生起，所有其他的心到时都会发展出来。一周后胚芽（kalala）变成了胚疱（abbuda），第二周变成了肉块（pesi），第三周变硬成为坚肉（ghana），第五周肢体发育出来，有四个球块，分别是手臂和腿，还有一个大的球块，是头。

佛教书籍描述胚体发育的详细细节，描述到第五周就停止了。然而，书中说过第十一周后用于看、听、闻和尝的四个根门出现。食生色 —— 母体里的营养物也产生了。据说胚胎有手指甲、脚趾甲等。由于禅修者不需要了解它们，书里面没有进一步描述细节，这些知识只对医生有益。

化生

对于四大天王天的（Cātumahārājā Devas）众生而言，他们结生时，七种十法聚生起：眼、耳、鼻、舌、身、性和心所依处。根据天神的眼睛、耳朵等的大小，有无数的相同的十法聚。在三种初禅天、三种二禅天、三种三禅天，或广果天和净居天里没有鼻、舌、身和性十法聚。眼、耳、心所依处三种十法聚，和一命根九法聚，总共四种不同的色聚或三十九种色法随着结生心同时生起。在这四种色聚中，命根承担了身十法聚的功能。命根遍及梵天的身体，就如身十法聚遍及天神的身体一样。无想有情天（Asaññasattā Brahmā）从结生那刻起就没有心，他们只有命根九法聚，由这些色聚呈现出梵天的身形。由于缺乏心和心生色，这样的梵天什么也不知道，也没有任何移动；他象一座木雕。比这些无想有情天梵天更不同寻常的是无色界梵天，他们依靠不断地更新心和心的诸元素[13]活数千大劫。

这些描述不会被搞科学研究的人认可，只有佛陀和有神通的隐士知道。地狱道和饿鬼道的众生一直不断地被火烧灼和遭受饥饿，他们没有经过子宫怀孕，也不是生于腐烂的物质。由于不善业，他们通过化生出生。象天神那样，他们同时发育出七种十法聚也就是七十种色法。既然注定了要通过感官接触恶魔般的所缘来受难，所以他们很少有感觉器官上的缺陷。

湿生

因为湿生（saṃsedaja）众生出生于腐烂的物质，所以它们可能是逐步发育的。然而，佛教书本里提到，它们如果没有感觉器官上的缺陷就是化生。既然业生色法不能通过科学测试，我们不能说逐步发育还是化生哪一个正确。因此，暂时最好接受经典里的观点。在业生色和其他色法的发展方面，湿生有情、化生有情和胎生（在子宫里结生）有情是大致相似的。唯一不同点是前两者的食生色法生起于他们吃食物或咽津液时。

上意识[14]心路过程

上意识（vīthi-citta路心）不同于有分心（潜意识）。就所缘和心路过程而言，有分心类似结生心。有分心是紧随着结生心之后的心流，基于业产生。它取前世死亡时的三种所缘之一为自己的所缘：业、业相、趣相。它与今生的所缘无关，是我们熟睡无梦时那种心的状态。然而，当我们看、听、闻、尝、触或想时，心会发生某种变化，这些心被称之为上意识。

假定一个视觉所缘映入视网膜，让我们看看它们如何运作的。每个色法仅仅维持十七个心识刹那，它们和视觉所缘及其内心的影像一同不断更新。一组眼净色和一个视觉所缘同时生起。色法在生起的刹那不是很强大，因而在有分心流持续的时刻，视觉所缘和眼门之间的触尚未发生。换句话说，视觉所缘还没有反映到眼门。在映入眼门前际的有分心称之为过去有分（atītabhavaṅga）。接着另外一个有分心生起，同时视觉所缘映入眼门，结果有分心受到干扰，心对有分所缘的注意力褪去，开始考虑新的视觉所缘。这称为有分波动（bhavaṅgacalana）。然后，有分断（bhavaṅgupaccheda）发生，切断有分心流。所引生的心识就开始对撞击眼根的视觉所缘好奇，此好奇的心称之为转向心（āvajjana）。这个心能够转向撞击五根门中任意根门的感官所缘。眼识随之生起，接着领受心（sampaṭicchana）和推度心[15]生起，接受和考察视觉目标。

有分心是基于业行的果报心 （异熟心识），眼识和领受心、推度心也是如此。它们都称为果报心（vipāka-citta），有善与不善两种，取决于相关的业行。另一方面，转向心既非善也非不善，它也不是果报心，它被称之为功能心识（kiriyā-citta唯作心），意思是它的行动不带有任何业报（只完成某种功能），通常阿罗汉的心识就属于这类心识。

Vīthi Citta路心：

● Atītabhavaṅga过去有分

● Bhavaṅgacalana有分波动

● Bhavaṅgupaccheda有分断

● āvajjana转向心

● Cakkhuviññāṇa眼识

● Sampaṭicchana领受心

● Santīraṇa推度心

● Voṭṭhabbana确定心

● Javana速行心

● Javana速行心

● Javana速行心

● Javana速行心

● Javana速行心

● Javana速行心

● Javana速行心

● Tadārammaṇa彼所缘心

● Tadārammaṇa彼所缘心

领受心接受视觉所缘后，推度心（santīraṇa）就探查视觉所缘的品质：愉悦的，还是非愉悦的，或者是中性的。接着确定心就确定所缘是愉悦的等等，随后导向七个剎那速行心（javana），它们一个接着一个快速接替。速行心的发生非常快，它的速度和动力是心路过程链中其他心识所没有的。速行心伴随着强大的心所，善或不善，比如贪爱或无贪，因此，当不善心冲向它们的所缘时并不令人感到奇怪。贪心驱使我们去追求想要的目标并用力抓住它。嗔心推动我们盲目地攻击和毁坏所缘。怀疑、不安和愚痴也快速地与其相应的所缘关联。这同样适用于善心所。由于欲爱之心疯狂和冲动的天性，它们也称之为欲速行（kāmajavana）。七个剎那速行心后，两个彼所缘心生起（tadārammaṇa），它们以速行心所取的所缘作为所缘，因而它们的功能是完成前者残留的欲望。

在心路过程中，眼识依赖于随过去有分生起的眼净色。其他的心识依赖于随它们生起的心所依处。从转向心到彼所缘心这十四种心都只以当下的目标为所缘。因此这十四种心是活跃的，不同于有分心。在第二个彼所缘心后，标志着心路过程的结束，生命之流转向有分（潜意识）状态，类似于睡眠的状态。

做一个比喻也许有助于解释心路过程。一个人在芒果树下睡觉。一个芒果掉下来，他醒了。他捡起芒果，检查它。他闻了闻它，知道它成熟了，于是吃了它。吃完后他回味了它的味道，接着再次睡着了。这里，以业、业相或趣相作为所缘的有分心（潜意识），象睡觉的状态。因芒果掉下来而醒来，就象有分心的生起灭去。捡起芒果，就象转向心。领受视觉所缘，就象看见芒果。推度心就象这个人检查芒果。得出结论说这个芒果成熟了，就是确定心。速行心，就象吃芒果。彼所缘心，就象回味芒果味。沉入到有分心流（潜意识），就像再次进入睡眠。

如果视觉所缘不清晰，在过去有分生起两三次后，它才出现在眼根。这种所缘的心路过程不会延续到彼所缘心，而是在速行心就结束了，之后回到有分心（潜意识）。

如果视觉所缘更微弱，它只有在过去有分生起五到九次才映入眼门。那么，心路过程不会到速行心，而是在两或三次确定心后就结束了。内观禅修时，心路过程在确定心就中止了，这具有重大的意义。由于持续的正念练习，禅修者不去追求或不专心于令污染生起的感官所缘。因此，映入眼门慢，转向心弱，视觉所缘不清晰，领受心不彻底，推度心不起作用，确定心不能明确确定。因而，两或三个确定心后，心再度潜入有分心。所缘不明显，不足以染污心，禅修者继而觉知到法的无常、苦、无我。只是单纯地觉知看的过程发生，因而心路过程完全地脱离了烦恼。

以上我已经概述了眼门心路过程，这同样适用于耳门、鼻门、舌门和身门心路过程。

意门心路

根据涉及的速行心来划分，意门心路过程有三种：业速行、禅那速行、道果速行。这里的重点是业速行意门心路过程。当有分流流动时，熟悉的或不熟悉的感官所缘的画面在内心出现，有分心被打扰（有分波动），接着有分心被切断。紧接着意门转向心（mano-dvārāvajjana）生起，它类似于五门心路过程中的确定心（voṭṭhabbana）。象确定心一样，它导向速行心，产生合意或不合意的情绪：害怕、生气、困惑、忠诚、敬畏、同情等等。这些生于五门的速行是微弱的，它们既不导向再生也不产生很多其他结果。然而，这些生于意门的速行却强而有力，足以决定再生的质量和很多其它结果。因此，警觉这些速行心和控制它们是绝对必要的。七个速行心后，接着两个彼所缘心，随后心识沉入有分。

因而，意门心路过程包含一个转向心、七个速行心和两个彼所缘心。如果所缘微弱不清晰，心就会在速行心后跳过彼所缘心，立即回到有分心。如果所缘非常微弱，心在两三个转向心后，甚至不经过速行心就转回到有分心。这是显而易见的，如果我们记住了心路运作的过程，那么在内观禅修中我们必须专注于法尘（意门所缘）。在意门心路过程中，唯一的果报心是彼所缘心，另一个是唯作心[16]，它不源自于业行。

● Manodvāravīthi意门心路过程

● Atītabhavaṅga过去有分

● Bhavaṅgacalana有分波动

● Bhavaṅgupaccheda有分断

● Manodvārāvajjana意门转向心

● Javana速行心

● Javana速行心

● Javana速行心

● Javana速行心

● Javana速行心

● Javana速行心

● Javana速行心

● Tadārammaṇa彼所缘心

● Tadārammaṇa彼所缘心

随起意门心路过程

意门心路过程也许会在五门心路过程后回顾感官所缘。直到这个意门心路过程生起，心一直以究竟色法（paramattha-rūpa）作为它的所缘，没有牵涉到概念法，比如“男人”或“女人”，因此你不会被表相所误导。你应该设法在看、听等后立即去观照。这就是为什么我们强调即时的当下才是禅修者的关注所在。如果你不即刻正念观照这个意门心，涉及这个感官所缘的另一个意门心路过程就会生起，那时这个感官所缘就变成了一个有具体形状的所缘。这个过程很容易落入强烈的不善速行心。紧跟着是另一个意门心路过程，心专注的是概念法，如“男人”或“女人”，就使得心更加容易落入不善速行。

对于一个不熟悉的所缘，心路过程包括三个阶段：看、回顾审察和以世俗概念认知所缘，这个过程还不到为所缘命名的程度。到生起概念，心路过程包括听、回顾审察、识知概念并觉知相关所缘。

心和心所

缘于结生心识，生起与心识同生的心所，比如感受、记忆、知觉或反思等，以及三种十法聚（或三十种色法）。结生心灭去后，诸心所（cetasikā）随着每一剎那心识生起。缘于心、业、温度（utu）和营养（āhāra）的物质现象（心生色、业生色、时节生色、食生色）也生起。心和心所紧密相联，这点毋庸置疑；当心活跃时，我们感受、记忆或思考，接着贪、嗔、信等生起。当我们站立、坐、行走或者做任何我们希望做的事情时，心识缘生的物质现象也同样显而易见。根据注释书，这显而易见的事实为下面的推论提供了论据基础：怀孕时结生心导向三种十法聚的生起。怀孕时结生心和物质现象的生起发生得非常快，甚至天眼也不能看清楚。天眼可以看见死亡前夕和出生后不久发生的事情，唯有佛陀的正觉才能直接地看见死亡心和结生心。不过，从我们已知的物质现象的起因，能推断怀孕时，物质依于结生心而生起。

有些物质现象不是心识缘生法，而是生起于业、温度（时节）、或营养。然而，没有心它们就没有生命。一具死尸，尽管有时节生色，它是无生命的。归因于心，业生色、时节生色、食生色才存在并且形成连续的生命之流。一旦死亡来临，切断了心流，心所和活着的物质现象也就终止。因而，教导里说名色缘于识。

在新一期生命里，源于业行（善或不善业）心识流转不息，没有中断。伴随着每一剎那心识的是名色，它们也是不断地生起。名色的维持依赖于心。如果心流延续一小时，名色也跟着延续一小时。如果心流延续一百年，我们就说名色的寿命是一百岁。简而言之，我们应该理解生命只是心识与名色相续不断的因果关系过程。

再生过程总结

无明缘行；由于对四圣谛的无明，人们努力追求幸福。他们认为如果得到自己想要的就会幸福。然而，他们想要的目标是无常的，因而导致苦产生。由于不知道苦的真相，他们思考、说话和做事情，都是为了今生来世的安康幸福。这些业行导致再生于恶道或天界。随着结生心的开始，心识生命流涓涓不断直到死亡，它的自然法则由业决定。物质身体也是缘于业，以及缘于心、时节和营养。

以心识为缘的物质现象是显而易见的，我们的肢体动作和语言行为，比如移动或说话，都是基于心而发生的。禅修者必须正念观察这些心生色法。经由亲身体验知道它们，这很重要。因而，佛陀在《大念处经》里说：“比丘行走时知道行走，站立时知道站立。”根据注释书，如果我们从经验上知道心生色法缘于心，我们能通过推断知道心识对业生色、时节生色、食生色的贡献。因而，缘起法的教导：以识为缘，名色生起。

你不可能通过直接经验认知结生心，就此而言，或者说你不可能通过直接经验在究竟层面认知任何过去心。唯有心识剎那当下正在发挥它的功能的时候，你才能知道心的实相，而且必须当你持续具有正念的时候才行。如果你专注于当下的心识，你会对名色相当清楚。如果你观照“看、看”，觉知眼识，你也会知道与眼识相关的现象。这里，“眼识”不仅仅指眼识，而是指整个看的心路过程，禅修者把它作为一个整体来观察，不是片段地观察。对禅修者而言，一个心路过程似乎只是一个单一刹那的心识。这种内观方式是符合《无碍解道》中的教导的，书中说，“专注于色法的心生起灭去，接着，禅修者观察这颗刚刚观察色法灭去的心它自身的灭去。”换句话说，当一个色法呈现时，能观的心观察色法所缘，既然心已经获得坏灭智，观察完色法的无常后，能观的心也随之灭去。在那儿坏灭的毗婆舍那心识本身也变成了被观察的对象。此种毗婆舍那心识不是单一的心识。它至少由转向心和七个剎那速行心组成。然而，这八个刹那心识不能被单个单个地观察，一定是整个心路过程作为观察的所缘。

这里，眼识意味着整个看的心路过程，包括善或不善的速行心。因此，观察它，就是引向对受（vedanā)）、想（saññā）、触（phassa）、作意（manasikāra）、动机（cetanā思）等等的觉察。然而，当思考时，动机更明显。我们思考明天要做什么时，动机就显尽本色。它催促和鼓动我们，它的功能不会弄错的。不断地观察名色法运作的过程，你就会觉察到当我们说话、移动身体任何一部分时，动机在运作。比如，在禅修练习时感觉到痒，你想去掉那个痒，你会观到那股想去掉痒的催促动力。这就是动机在催促你去抓。因而，在你的日常动作、说话和思考中，动机是明显的。简而言之，如果你通过观察知道眼识（眼门心路过程），你就会知道由它而生的诸名蕴和作为它的物质基础的整个身体的色法。这与“缘于识，名色生起”的教导一致。

以上所说同样适用于其他感觉器官。觉知心意味着觉知与它相关的所有身心现象。当愉悦和不愉悦的感受显现时，基于这些感受你觉知到触。移动（风大）和坚硬（地大）显现时，它们是缘于触。当你注意到想要弯手臂的欲望时，你就觉察到了弯手臂背后的动机。当你觉察思考的心时，你就觉察到与它相随的名色法。如果你发现你在记住某些东西时，你知道想蕴在发生。如果你观到想做或想说什么的意图时，你在觉知动机。一旦当你感觉到你想要什么的欲望时，你知道那是贪。如果你感到恼怒时，那是嗔。当你把自己看做是一个永恒幸福的个体时，知道那是痴。当你觉察到欲望消失时，知道那是无贪。想做或想说的意向之后紧随着是行动和说话。因此，通过观察，你认识到心是缘生身体内色法（物质现象）的原因。

识和名色法是相互依存的。识缘名色，同样，名色缘识，因为唯有通过诸心所的共同支持，以色法作为物质基础，识才能生起。

《大譬喻经》（Mahāpadāna Sutta）告诉我们菩萨在获得解脱前夕是怎样思惟缘起法的。他发现名色、六处、触、受、爱、取、有是一条因果链，导向生、老和死。接着他想到名色缘于识，反之亦然。本开示是属于毗婆尸菩萨关于识和名色相互关系的教导。尽管如此，我们应该理解它是所有的菩萨在获得最高解脱前夕发现的一个事实。

尽管识和名色相互依存，但是前者是决定因素，因此它被描述为后者的起因。缘于行生识时，伴随心识的心所和色法同时生起。因此结生心生起那刻，名色生起。此外，它们包括六处、触和受。既然识是名色的起源，名色是六处的因等等，佛陀说，“识缘名色”，以区别因和果。同样地，《法句经》中一节描述心为心所的前导：

“心是诸法的先导，心是主导者，诸法是由心所造。如果你以一颗不纯净的心说话或行动，苦就紧随而至，如马车的轮紧随着拉车的牛一样”。

心和心所同时生起，但是由于心的主导角色，它被描述为领导诸心所。如果一个人的心腐败了，他就会做出不善行，说出污秽语，和怀着不善念。这三种业是行，源于无明，它们成为产生不利业果的潜能。每一个行动、言语和想法伴有七个速行心，它们冲闪几次。如果第一个速行心有利于感果，业果就会在今生产生；否则，它就成为无效业不会结果。如果第七个速行心有利于感果，它就会产生临终境相，业果在下一世产生；否则，它就成为无效业不会结果。至于其他五个速行心，它们从第三生开始到最后一生（获得涅槃的那一生）一遇到适宜的环境就产生业果，唯有在获得涅槃后它们才会变成无效业不会结果。在没有获得涅槃前，它们的业能会完整地保留在那里，保留无数生，只要环境一适宜，它们就随时准备呈现果报。不善业产生果报，体现在恶道里的身心之苦。如果你凭借善业再生在人间，不善业也会带来痛苦，无论你是什么身份。

护眼尊者的故事

佛陀在《法句经》中讲到了关于护眼（Cakkhupāla）尊者的故事。这位长老在以前某一生是一位医生。他医治好了一位盲眼女人的眼病，使得她恢复了视力。这位女人曾经答应过这位医生，如果她恢复了视力，就成为他的仆人。然而，为了逃避诺言，她撒谎说她的眼睛比以前更坏了。看清了她的欺骗，这位医生给她一瓶眼药水，完全毁了她的视力。由于他的这个恶业，这位男子无数生受苦，最后一生他成为护眼尊者。在佛陀的指导下，他和其他六十位比丘在森林里禅修，他从来不躺下睡觉。由于不善业，他患得了眼病。因为他拒绝躺下点眼药水，医生就放弃了治疗。他提醒自己死是必然的，长老加倍精进用功修行。午夜时分，他变成一位盲人，同时获得了阿罗汉果。

对于一位普通人来说，长老的眼盲看起来是由于他精进过度导致的。然而，主要的原因是他前生做医生时所造的恶行。即便他没有禅修，他也可能莫名其妙地成为盲人。阿罗汉果的获得是他巨大的收获，这来自于他强烈的精进力和极大的努力。

从护眼尊者的故事，我们能学到两件事。作为一位精力充沛的比丘，在他成为阿罗汉之后，他仍然继续禅修。当他经行来回走时，经行道上的昆虫被他踩死。佛陀听到这个之后说，长老没有杀死昆虫的动机，所以对于昆虫的死他没有任何道德上的责任（没有犯戒）。

因此我们应该注意到没有杀生动机的致死不是一个业行。如果没有神通，阿罗汉们的身体有重量，或者尽管有神通而他们不运用它时也是有重量的。有些佛教徒害怕煮菜时喝水时伤到菜或水里面的微生物，对此他们感到良心上的不安，担心会有损他们戒律上的纯净。当然他们应该去掉那些看得见的生物，但是他们不必为无意伤害到生命而感到不安。有些昆虫会扑向发亮的电灯，它们会因此而死亡，据说有些耆那教徒为这些昆虫的死亡而感到内疚，这是极端的观点。目犍连子帝须尊者在回复阿育王的裁决时提出：动机是考察戒律问题的重点。

长老的裁决

当阿育王十分慷慨地供养僧团时，有些异教徒就为了物质利益加入了僧团。比丘们拒绝和这些假冒的僧人有任何来往，因此，华氏城的阿索卡拉马（Asokārāma）寺院有七年时间停止了波罗提木叉的诵戒仪式。因此，阿育王派一名大臣去请求比丘们诵戒，但是比丘们拒绝服从，他们回复说波罗提木叉只在纯净的比丘组成的僧团中诵读。如果在僧团中有戒律上不清净的僧人，因他违反了戒律，他必须受到训戒和处罚。僧团唯有在有理由相信僧众中每一位都戒行清净时，才举行诵戒仪式。他们不会和非比丘一起诵戒，如果做了那将是严重的冒犯。大臣将这个回复看成反抗国王的命令，因此就将这些有德行的比丘们处以死刑，只有国王的弟弟提沙尊者免于一死，因为那位大臣及时认出他来了。

听到这个消息后，国王感到深深的震惊，问目犍连子帝须尊者是否他个人对比丘们的死负责任。长老反问他是否有意杀死这些比丘，国王回复说他没有这个意向，因此长老说他没有业力上的责任。长老给予这个裁定是基于佛陀的教导，“Cetanāhaṃ bhikkhave kammaṃ vadāmi —— 比丘们，我说思（动机）就是业。” 他也引用了《鹧鸪本生经》（Tittira Jātak）（Jā 319）里的事例，菩萨曾是一位哲人，他常常强调在业行的运作中动机是处于首位的。

护眼尊者的故事也表明一位阿罗汉的体重和平常人一样。那些昆虫的死明显是长老踩死的。近年来，在缅甸有些据称是阿罗汉的人。一些妇女手里捧着花让这些阿罗汉踩过，这样测试他们的纯净度，据说花没有被踩碎，手也没有被踩伤。然而，那些没有神通（或没有运用神通）的阿罗汉，如果他们直接踩上去，不可避免地会伤到某些东西。更为可靠的测试是看一个人是否有贪爱、执取、生气、沮丧、害怕、焦虑、掉举、论是非长短的习气、大声喧哗嬉笑的习惯、或者对佛陀不礼敬的弊病等。如果一个人有这些缺点就不是阿罗汉。如果通过全面的调查，没有发现他有任何诸如此类的弱点，那么可以认为，他接近阿罗汉。

纯净的心念和幸福

正如不纯的心念紧随着苦难一样，纯净的心念紧随着幸福。那些带着纯净的心念思考、说话和行动的人培育善业。善业总是导向今生来世的幸福。这是佛陀在顶环（Maṭṭhakuṇḍali）的故事里所强调的。顶环，一位吝啬的婆罗门的儿子，他病得很严重，但是他父亲不想花钱为他医治，就让他拖着。他父亲将快要死的儿子移到屋子外面，为的是不让那些来问候病人的人看见他家的财产。

佛陀以天眼看到了这个快要死的男孩，知道如果这个男孩在他临死前看到佛陀的话会利益许多人。因此，佛陀和其他比丘们一起托钵来到这位婆罗门的家门口。一看到佛陀，这位男孩内心就充满了信仰。不久他就死了，再生到三十三天。回顾过往，他意识到他对佛陀的信仰怎样使得他降生到天界的。他也看到他父亲在墓地哀悼他。他希望将这些教导给他父亲，于是他来到墓地，化作一个和顶环类似的男孩，开始哭泣。这位年老的婆罗门过来问他哭什么，他回答说他需要为他的金色的马车配一对车轮，这车轮是由太阳和月亮制造的。婆罗门告知这是个无效的希望，这个男孩回答说太阳和月亮至少看得见，而婆罗门所渴望的死去的儿子是看不见的，他问哪一个更愚蠢，是他还是婆罗门。这一问使得婆罗门恢复了理智。天神显露出他的真实身份，告诉婆罗门他临终前对佛陀的崇敬如何使得他受益的。他规劝他前生的父亲向佛陀、佛法和僧团请求皈依并守五戒。

这位婆罗门就邀请佛陀和比丘们到他家应供早餐。信仰佛教者和不信者同样都可以参加这个宴会。供养用餐完毕，这位婆罗门请问佛陀是否有人仅仅通过信仰佛陀就上升到天界的，佛陀回答说许多人如此。此时顶环天神就现身，告诉佛陀，他是如何因为对佛陀的信仰而再生到天界的。尽管这位年轻的男孩在临死前并没有做很多善行，而是由于信仰佛陀就获得巨大的利益，在场的人们对信仰佛陀的威力深深感动。接着，佛陀就说出《法句经》的第二首偈颂：

“心是诸法的先导者，心是主导，诸法由心所造。如果你以一颗纯净的心说话、行动，幸福就紧随着你，如同你自己的影子那样从来不离开你。”

注释书说，听到这首偈颂后，婆罗门和天神都获得了初果。非常值得注意的是，仅仅思维佛陀就引导这位年轻人再生到天界，他看起来并没有任何特别向往涅槃的愿力。他再生为天神时，由于缺乏智慧（无痴心所）所以是二因结生[17]，然而听到一首偈颂，他成为初果圣者。这两首来自《法句经》的偈颂反映了缘起法教导中的“行缘识”，因为偈颂说幸福和悲苦来自于行，而且实际上幸福或悲苦伴随着心[18]。而识的出现，就意味着相关的心所以及作为它的物质基础的色法的存在，也就是识缘名色。

名色缘六处

名色缘六处。这里的名是指三类心所的蕴集[19]（受蕴、想蕴、行蕴），而色是指四种基本元素（地水火风四大）、六处、命根、营养。缘于名色，六处生起：眼、耳、鼻、舌、身、意。这六处是心路过程生起的门户。在无色界，贯穿生命的每一剎那心识依靠与它相伴的心所而生起。然而，对大多数人来说，对无色界的理解只停留在理论知识上，只有在无色界的圣者们才会有亲身体验。此外，任何存有（生命现象），如人类，包含名法和色法，从怀孕那刻起每一个果报心生起，都是缘于和它相伴随的心所。这里的果报心是指单纯地去看、听愉悦或不愉悦的感官所缘，等等。

比如眼识，它不能自己生起，因为它要以作意为前提，注意力关注所缘，触撞击所缘，动机决意努力去看所缘；唯有当这些心所同时生起时，眼识才能生起。这种同时生起的缘称之为“俱生缘（sahajāta-paccaya）”。一个装货的担子可以由四个工人一起抬起来，但是不能由领班独自一人移动。同样地，尽管心识是诸心所的生命力的基础，但是单有它算不了什么，唯有在其他心所的配合下它才能发挥作用。

此外，在结生时这些相关的心所以俱生缘的形式促成五处（根）的产生。当然，怀孕前只有物质存在。然而，就化生来说，在出生的当下五处可能就存在了。怀孕时（六）入处缘于心和心所，这让人难于理解。尽管如此，我们还是按照佛陀的教导必须接受它。在其他时候，果报心和非果报心帮助维持六处。这点可以理解，因为没有心，[生命]物质不可能存在。

色法和六处

结生心生起于心所依处。意处依赖于其他五处[20]。念头和意识也是以心脏为它们的物质依处。所有的所造色[21]，如眼和视觉所缘，都是依赖于四种基本物质元素（四大）。五种感官净色是基于基本的物质元素，它们的业生色法基于命根。五处也依赖于营养。总而言之，心至少是缘于三种心所：作意、触和思。当存在助缘的时候，不善心如贪心、渴求、生气、错觉、自傲、怀疑、不安、担心、妒忌、嗔心、焦虑、害怕等等就一再反复地生起。同样地，当较有利的条件出现时，信心、虔诚、道德感、无贪、悲悯、随喜、对业力法则的领会、对三共相的反思以及其它善心所就会出现。因而，禅修者认识到心依赖于善或不善的心所，眼识依赖于眼睛。因此，意处（manāyatana）显然依赖于名色。

心对于有生命物质的存续来说也是极为重要的。因此，形成感觉器官的五处依赖于心。就象没有玻璃基片就没有能够映物的镜子一样，没有粗显的物质基础就没有感官根门。因此，眼睛是以硬（pathavī地）、粘滞（āpo水）、温度（tejo火）和移动（vāyo风）基本物质为先决条件的。简而言之，看的能力有赖于眼睛这个色法。这同样适用于其他感觉器官。此外，我们能够维持生命正是因为命根和营养。这就说明了五处如何缘于名法和色法。第六处，意识，包含念头想法、思考、决意（动机）等等，依赖于各种各样的心所，如贪或信心。它也依赖于触和心所依处。它生起于有分心，而有分心则是形成意门心路过程的基础。


诸法因缘生

看包含了眼根和识。眼根依赖于识、命根、营养元素和依处（眼净色）。眼识依赖于眼根和作意、行[22]和触三心所。简而言之，眼和眼识依赖于名法和色法。如上所说同样适用于其他五处。对于名色缘六处的全面透彻的了解，只有菩萨才能做到。佛陀的弟子中，即使是舍利弗尊者和目犍连尊者在获得初果位之前，他们看起来也不能完全地理解。据说苦行者乌帕提沙（Upatissa后来称为舍利弗尊者）是在听到阿说示（Assaji）尊者的偈颂之后获得初果位的：

这个偈颂说：“所有的现象是某些其他现象的结果，后者是前者产生的原因。佛陀指出这些因，以及这些果随着因的灭去而灭去。”（诸法因缘生，如来说其因；诸法灭亦然，是大沙门说）据说乌帕提沙和他的朋友果里达（ Kolita后来称为目犍连尊者）听到这个偈颂就证得初果。尽管如此，他们不大可能在这么短时间内深入地反思缘起法。你也许可以根据你的智力理解佛陀经典上的教导，但是只有佛陀才能完全掌握。注释书解释说这首偈颂是就四圣谛而言，“所有现象是结果”指的是苦谛。“原因”指的是贪爱，是苦之因，因此这首偈颂就成为了苦和苦因的缩写。

当时存在着许多种灵魂（atta我）的论说：灵魂（我）不死，人死后灵魂转到下一生；身体崩解后灵魂（我）就彻底灭了；灵魂（我）是上帝创造的；灵魂（我）是无限的；等等。这首偈颂承认只有因果的存在，否认了灵魂的常见和断见。这个教导给予了两位苦行者一个特别的启迪，使得他们获得了对生命现象本质的洞察。

《清净道论大疏钞》确认这首偈颂与缘起法的教导是一样的。它提到《相应部》的一篇开示，开示如此说，“如果这个因生起，那个果随后生起。如果这个因终止，那个果也终止。无明缘行….,等等，于是起了这整堆的苦。无明灭则行灭等，直到这整堆的苦灭尽。”根据大疏钞，上面的偈颂包含了缘起法的实质，它提到了苦的生起和苦的灭去。大乘佛教的三藏里描述这首偈颂是缘起法的概要。据说任何人抄写此偈颂供奉于塔将会得到利益。因此在许多古塔里发现许多这样的碑文，这不足为奇。注释书和大疏钞两者的观点都看似有道理，因为四圣谛的前两谛（苦谛和集谛）包含着缘起法中苦的生起和苦因的相关部分，四圣谛的后两谛（灭谛和道谛）包含着缘起法中苦的灭去的相关部分。

因果链可以概括如下：上一生的无明导致身行、语行、意行，这些行产生识。今生的五个结果就是识、名色、六处、触、受。这些果又成为因，为来生播下了种子，也是为爱、取、有、生播下了种子。因此，来生的老、死、愁、苦也就等候在那里了。

说缘起甚深，是源自佛陀回复阿难尊者的话。阿难尊者顺观缘起法从开始到最后，然后逆观。对他来说，缘起法是清晰的，不难理解。他来到佛陀身边说：“佛陀，缘起法是甚深的，但是对我来说它看起来很容易理解。” 佛陀呵斥他说，“阿难，你不应该这么说。”根据注释书说，佛陀的话在责备阿难尊者的同时暗含着称赞。佛陀事实上说，“阿难，你的智慧很高，因此对你来说理解缘起法容易，但是不要以为对别人来说它是容易的。”阿难尊者能理解缘起法归因于四个因素：他前生积累的波罗蜜、佛陀的教导、他渊博的知识、以及他已证初果。

在某一个前世，阿难尊者是苏玛那（Sumana）王子，北莲花佛（Padumuttara）的兄弟。作为一个省的首领，他成功地制服一场暴动。国王非常高兴，答应如果他有任何希求都可兑现。苏玛那王子请求允许他在结夏安居供养侍奉佛陀三个月。国王不想承诺这个请求，他闪烁其辞地回复说很难知道佛陀的意向。如果佛陀不愿到王子的宫殿来应供，他就没有任何办法。后来，苏玛那王子听了一位比丘的建议，请求一位也称为苏玛那的长老安排他与佛陀见面。当苏玛那王子遇到佛陀后，他对佛陀说，苏玛那尊者做了一件多好的事，使他拥有超越其他比丘的权力。苏玛那王子接着问一个人应该做什么样的善行使得他能与佛陀如此亲近。佛陀回答说一个人如果修习布施和持戒就能象苏玛那尊者那样。苏玛那王子请求佛陀到他的城市度过雨安居，渴望未来在佛陀的僧团里成为一位象苏玛那尊者那样有特权的长老。看到他的到访也许会对许多人有益，佛陀回答说：“苏玛那，佛陀爱独一静处”，这暗示着佛陀接受了邀请。

于是王子沿路建了一百座寺院，这样以便佛陀和僧团晚上能安适休息。他买下一座公园，把它建成一座壮丽的寺院供佛陀和僧团居住。当这一切准备好了，他让人传话给他父亲，邀请佛陀来到他的城市。王子和市民欢迎佛陀和僧团的到来。他们拿着鲜花和香迎接佛陀一行，领他们到寺院。接着王子正式地把寺院和公园供养给佛陀，供养完毕，王子就传唤出他的王后们和大臣们，说：“佛陀出于悲悯来到了我们这里，佛陀们不在乎物质上的安康，他们只关心佛法的修习。我希望以修行来供养佛陀，这样会使得他高兴。在整个结夏安居期间，我将持守十戒和留在佛陀身边侍奉佛陀，你们每天必须供养侍奉所有的阿罗汉，就象我今天所做的那样。”

佛陀对修行的赞美

顺便提一提，有这么一则故事，表明佛陀对修行如何地重视。一次，佛陀离开了祇园寺院，准备外出云游。波斯匿国王、商人给孤独长者和其他居士们请求佛陀不要走，但是没有用。商人很难过，因为他失去了聆听佛法或供养佛陀和比丘们的机会。他的女仆说她能使得佛陀返回来，这位女仆名叫富楼那。商人说如果她能够说服佛陀返回寺院，他就释放她为自由人。因此，富楼那赶紧跟着佛陀，恳求佛陀返回。佛陀问她，她要做什么，她回答说，她没有什么东西可供养佛陀的，但是如果佛陀能够在舍卫城度过结夏安居，她将受三皈依持五戒。佛陀说“萨度”同意了她的请求，祝福她，返回到祇园寺院。消息传开了，商人释放富楼那为自由人，收她做养女。现在，她自由地做她喜欢做的，来塑造自己的命运。因此，由于过去的善业，她出家加入了僧团。她禅修练习，培育出观照无常的观智时，佛陀勉励她说：“我的女儿，象月亮在十五圆满一样，你也应该修习观智到最后。当你的观智圆满了，你就会获得苦的止息。”

听了这些告诫后，富楼那比丘尼成为了一位阿罗汉。当然，佛陀有预见过她的命运。是佛陀对她修行上的进展的关心，促使他取消云游的计划，答应她的请求返回寺院。这是乔达摩佛陀如何高度重视修习佛法的例子，这和其他诸佛一样。

转回到阿难尊者过去生的故事。因此，苏玛那王子持守十戒，住在佛陀所住的寺院。他靠近苏玛那尊者，观察他是怎样侍奉佛陀的。结夏安居结束前不久，他返回王宫，接着大行布施供养僧团。当他向佛陀祈愿时，他肯定了他将成为某位未来佛身边侍者的愿望，佛陀给予了他祝福。在后来的无数生中王子培育波罗蜜。《本生经》中提到许多生苏玛那奉献于协助菩萨的工作以圆满波罗蜜。有时菩萨是国王，他就是国王的大臣，或者菩萨是人类，他就是一位天神或帝释天王。然而，他们的位置经常是对换的。在某些生中他们是兄弟。因而无数生以来他们俩培育的波罗蜜在相近的平行线上。最后，阿难（之前的苏玛那王子）是净饭王的侄子。在靠近巴拉纳西（Benares）城度过了第一个结夏安居之后，佛陀来到王舍城，然后受他父亲的邀请到了迦毗罗卫城。当他离开家乡的时候，阿难、提波达多和其他释迦王子跟随着佛陀，加入了僧团。

理解缘起法，对于大多数人来说是件难事，然而多生以来累积的波罗蜜使得阿难尊者容易理解缘起法。此外，阿难尊者还接受了师长们的教导。他不仅仅是和他们住在一起，而且也研究和记忆经典。这种学习有助于他理解缘起法。在听到著名的导师富楼那尊者的开示后，他证得了初果。阿难尊者高度赞颂了富楼那尊者的富有启发的开示，开示的内容如下：“我慢生起于对色、受、想、行、识的执取，它不可能离开五蕴生起，如同没有镜子就没有脸在镜子里的镜像。五蕴不是恒常不变的。既然它们是无常的，你应该禅修以便认识到无论过去、现在或未来，内或外，粗显的或细微的，低等的或高级的，远的或近的，它们中没有一个是你的、你自己或你的灵魂。佛陀的多闻弟子经过禅修观照，认识到真相，不再对五蕴抱有任何幻想，他脱离执取，获得解脱，他知道他的心获得了解脱，该做的已经做了，不需要为了解脱再做什么。”

这就是富楼那尊者教导阿难尊者的话。作为一位初果圣者，阿难尊者认识到缘起法的因果关系。通过禅修获得这个观智后，他就知道无明、爱、取、有、生、识等等形成因果关系链。这里，愚痴或无明是avijjā， 爱是taṇhā，取是upādāna，业有是kammabhava。因而当说到业导致再生时，我们应该理解再生同样缘自于执取等。过去因，包括无明、行、爱、取、有都是因。当你通过禅修认识到这点时，你就不再有任何疑惑了。这些疑惑单凭学习和思惟是不能去除的，只有通过禅修体验才能消除。

作为佛陀最多闻博学的弟子，在知识这个领域，阿难尊者也获得佛陀的认可。他经常伴随着佛陀云游，记住佛陀所有的开示。他听过一遍后，就能够逐字复述整篇开示。对于那些他不在场时佛陀讲的开示，他从别人那里听来，也把它们记住。据说他用心记住的经典有八万四千篇。

阿难尊者以博文强记而闻名。注释书《大智解经》（Mahāvedalla Sutta）里说他能在很短时间里记住几百首偈颂。由于拥有佛陀教法的广博的知识基础，无怪乎他理解缘起法不难。即使今天，如果一个人能完全透彻地通读三藏，那么也许他也能理解教义里面的因果关系。

深奥的教义

然而，从因、果、教学和实证（paṭivedha）的角度来说，教义是深奥的。首先，了解行等是无明和其他因的结果，这非常难。大多数人错把名色苦当作乐。正是无明使得他们不知道那个乐是一种错觉。他们相信自我在想；他们不知道行是无明的果，而认为是自己创造了它们。因此他们难以看到善行或不善行是无明的果。更难以了解前生的行和今生的结生心之间的因果关系。同样地，识缘名色、名色缘六处等等都难以理解。对于那些相信是自己塑造自己的人生的人来说，他们同样难于把握缘起法涉及的各种因。有些人说他们是上帝或梵天创造的，另外一些人则坚持一切事物都是偶然发生的。他们中大多数人看不到无明等是他们生命存有的基础。再者，佛陀的教导有些是从无明开始讲到死亡时结束，有些则相反，即从死亡开始到无明时结束，有些从因果链的中间开始再回到开始或者到结束。这多种版本的教导增加了理解的难度。为了获得对缘起法的领悟，你必须练习内观禅修，亲身体验认识复杂的因果关系。以实践的方法来学习缘起法并不是容易的，因为方法必须正确，而且你必须坚定不移和完全深入地实修。

尽管有这些困难，由于阿难尊者非凡的资质，缘起法对他来说看起来很清晰。因此，佛陀说，“阿难，不要这样说。”这也许是一个含蓄的称赞。然而，根据注释书，佛陀这么说也许是一个间接的责备。事实上，也许它的意思如下，“阿难，你说缘起法是容易理解的，为什么你唯有在听了我的教导后才获证初果？为什么获证初果后你没有证得更高的果位？[23]为了领悟缘起法，我花了极为漫长的时间（数劫）来培育智慧，因此你不应该轻言容易。”因而，佛陀含蓄地责备阿难尊者几句后，就强调缘起法的深奥。“缘起法是深奥的，阿难，它显现深奥。是由于不理解和不洞察缘起法，使得这个世界的众生就象一个缠结的线球、或由莎草或芦苇织成的鸟巢一样被缠缚住了。因而，他们不能从恶道、从苦中、从轮回中解脱出来。”

换句话说，识、名色等是缘于无明、行等这个法则是极为深奥的。因此，人们不知道没有一个永恒的有情存在而只有因果关系相续。他们相信从怀孕时起有一个相续的有情存在，有一个人在发育长大。有些人相信这个人、有情或灵魂经历了许多前生。所有这些错觉都是由于对缘起法的无知。

很清楚，一个人的身、语、意三业是由于对四圣谛和缘起法的无知。无可否认，善行结善果，不善行结苦果，每个人依据他们的业行而活。因此，无明导致业或行，接着导向再生、识等。对一个明智的人来说，这是再明白不过的事实。

由于不能了解缘起法，有情众生持续陷入困境、一生又一生无止尽地轮回。他们大多数时间再生到四恶道，仅仅偶尔由于善业生到天界。当善果用完了时，他们又返回到恶道，到了那里后要想再返回人道或天界就难了。唯有当一个有情临死时回忆起他的善行才有可能再生到较高的界道。做善行在恶道众生中是难以想象的。在畜生道的王国里，弱肉强食的丛林法则成为主流，爱、慈悲或其他高尚的价值观没有立足之地。它们通常在痛苦和恐惧的打击下死去。因此，一个动物再生时非常可能再次落入恶道。

由于对于缘起法的无知，一个有情众生不能脱离轮回。一头栓在磨坊里的牛，不管它一圈又一圈地走多远，它的脚步都无法离开限定的区域。同样地，一个无明的人被困在轮回里，主要意味着被囚禁在四恶道中。因而它们无数劫都滞留在恶道里。

了解缘起法，如同证悟四圣谛那样至关重要，这两者归计起来是同一件事。内观禅修的目标是从慧解和实证两方面获得对这些教导的洞察，但是它们是如此深奥，甚至通过禅修来完全了解无明、行等仍不是一件容易的事。

佛陀先思惟缘起法，不久他获得了最高的解脱。七天的时间里，他沉浸在解脱的平和中，接着，在第七天的晚上，他观照缘起法。

六处缘触

讲述完了因果链中的第一个环节，现在我开始讲述触，它缘于六处。六处（salāyatana）是指六个感官根门和六种感官所缘：色、声、香、味、触所缘和法所缘。感觉器官和相应的感官所缘的接触称之为“触”（phassa）。它是内心生命很细微的成分，当所缘明确无误地撞击到心时，触就清楚地显现出来。比如，当我们看到有人被虐待时我们感到震惊，当我们看到有人在树顶上很危险时我们会发抖，看到鬼时我们打冷颤。看了一场发人深省的电影，或读了一篇感人的故事，通常会给我们留下一个持久的印象，让我们回味无穷。

触的本质

这些例子都说明了触的本质。偶尔撞击非常猛烈，就会爆发出强烈的激情或愤怒。《增支部》的注释书说，在度达嘎马尼（Duṭṭhagāmaṇī）王的时代，一位年轻的僧人和一位年轻的女子碰巧互视了一下，他们俩被欲望折磨至死。还有一位上了年纪的僧人没有正念地看到了摩诃那嘎（Mahānāga）王的王后后变得疯了。

木图拉卡那本生经

在《木图拉卡那本生经》（Mudulakkhaṇa Jātaka）里，菩萨是一位隐士，一次他被邀请去王宫应供，由于有神通他从空中飞到王宫。当这位隐士突然出现，王后匆忙抬起她的脚，那时她的外袍滑落下来，王后半裸的身体呈现出来，这立即激起长期禁欲的隐士的欲望。他吃不下东西。由于他的神通力丧失了，他走路回到他的茅棚，躺在那里，被欲火激情折磨着。国王听到了所发生的事情后，他把王后送给这位隐士，因为他相信隐士有能力及时恢复冷静。他指令王后为了这位隐士的福祉尽她的能力去做。隐士带着这位王后，离开了王宫。当他们一出宫门外，王后告诉他回去，向国王请求一座房子。国王给了他一座旧房子，但是一旦他们到达那里，他不得不拿起锄头和篮子处理粪便垃圾。他不得不再次向国王请求，他需要其他的工具。在王后的指使下，这位隐士来来回回做着所有的家务杂活，他变得精疲力尽。然而，他还是没有找回他的感觉，仍然被贪欲和激情占据了心。做完所有要求做的事情后，他靠近王后坐下来休息一会儿。这时，王后猛拉一把他的胡须，说，“你不是一位苦行禁欲者吗？你的目标不是要去掉激情和贪欲吗？你现在这样是完全昏了头么？”这一下把他从愚蠢中唤醒过来。将王后送回给国王后，他前往喜马拉雅山的森林里，精进禅修，恢复了神通，死后他投生到梵天界。

这个故事的寓意是：即使象菩萨那样圣洁的人，也不能逃脱烦恼之火。隐士过去也许曾经无意中看见过王后，但根尘相触的撞击不是很猛烈，所以不足以动摇他的情感，后来是清晰鲜明的王后的身体的印象，激起了他的欲火，让他的心被情欲和激情侵扰吞没了许多天。

在《乌马旦底（Ummadantī）本生经》里，国王斯威（Sivi ）看到乌马旦底后几乎发疯了。乌马旦底以美貌而闻名，国王派他的婆罗门大臣们去看她是否适合做王后。然而，婆罗门大臣们一见到这位女人就被她的美貌迷住了，他们在宴席上出尽种种丑，乌马旦底厌恶他们的言行，就把他们赶出门。这些婆罗门不高兴了，向国王报告说乌马旦底不适合做王后。国王就对她冷了心，她后来嫁给一位大将军。然而，她决心纠正这个不公平的事件，一次国王在一个庆典期间巡游这座城市时，她把自己打扮得非常漂亮，尽其所能地展现魅力。国王因热恋这位女人而发狂。他不能入眠，念念不忘于她，为倾诉激情他写了诗歌。诗歌里说如果天王给予他一个恩典的话，那么就是请求有机会和乌马旦底睡一两个晚上。

一个感官所缘的撞击力的大小程度，基本上依赖于它所留下的印象的程度。如果印象是模糊的，它就只产生轻微的感受和贪爱，但是如果印象是清晰的、生动的就会激起强烈的感受。撞击也可能导致脾气的爆发。看到令人讨厌的所缘时嗔心就生起了，看到一个可怕的所缘时害怕就生起了，听到不愉悦的话语时恼怒就产生了，想到某些抬高我们自尊的事情时我慢就膨胀了，对灵魂的想法饶有兴趣时或者相信那些嘲笑业和业果的教导时我们就落入邪见，想拥有属于别人的所有物时妒忌心生起，珍藏自己所有物不肯与人分享时吝啬心生起。这些都是触的例子，它们为不善业火上浇油。

善业也生于触。敬信的所缘会唤起信心，那些我们应该宽恕或包容的人有助于培育我们的忍耐力，忆念佛陀或阿罗汉使得我们具有正念、慈悲等。因此《无碍解道》里说，“缘于触，五十种行生起”。它把受、想、行诸蕴归因于触。

我们能看，是依赖于眼、视觉所缘和眼识三者相触而发生。《阿毗达摩》将眼识和视觉所缘做了区别。人们通常将前者和后者混淆。佛陀表明眼识生起于眼和视觉所缘。因而，眼、视觉所缘和眼识形成了视觉接触的必要充分条件。

当你在每个看的当下，即刻观照“看、看”，你就可亲身体验到触的本质。随着定力的发展，你会体会到 “看” 不是无缘无故发生的，也不是某个人使得或造成“看”发生。你会认识到“看”是一个名色现象，眼根和视觉所缘作为它的因，眼识作为它的果。

触缘受

感觉器官所接受到的撞击会导向感受的产生，根据感官所缘的属性，感受分为愉悦的、不愉悦的或中性的三种。如果所缘是漂亮的，愉悦的感受生起。如果它是丑陋的，不愉悦的感受生起。如果所缘是普通的，中性的感受生起。中性的感受不会引起任何好或不好的评论。它甚至不被当作是感受，尽管它被自我所接受。事实上，各种受和自我无关，它是根尘相触引发的心理过程展现的几个方面。

断疑除惑

理解缘起法意味着脱离疑和痴。脱离了法疑和痴是初果圣者的一个基本特征，因而理解缘起法是重要的。对缘起法的无知促使了疑的产生，怀疑佛陀、怀疑佛法等等。这些疑共有八种。

怀疑佛陀：多疑者生起如此问题，如：“佛陀真的脱离了所有的烦恼吗？或者他只是一位普通人却指挥一群盲信者？”

怀疑佛陀的教导：“道果涅槃真的能确保灭尽贪、嗔、痴？”

怀疑僧伽：“这些圣者们真的脱离了烦恼？这些克服了颠倒见和疑的初果圣者再也不会投生到恶道了？这些一来圣者不再有很多感官欲望和嗔心？这些不来圣者完全地脱离了感官欲望和嗔心？这些阿罗汉圣者完全地脱离所有的烦恼？”

怀疑修行方法：“修戒或禅修对心灵上的进步是有益的吗？是必要的吗？”

怀疑过去：“我过去存在过？为什么过去存在？怎么存在的呢？我的前生是怎样的人呢？”

怀疑未来：“我死后还存在？下一生我将成为怎样的人呢？”

怀疑过去和未来：根据注释书补充部分，这种疑是指怀疑今生。这个注释和经藏里一段经文一致，经文如此说，“现在对当下‘自我’的怀疑生起了，如，‘我是真的我自己？自我是存在还是不存在？如果存在，是什么样的本质？大还是小？为什么自我存在？怎样存在？它是被创造的，还是自发地形成的？这个自我从哪里来？身体最后崩解后它又到哪里去？’”当你克服了所有关于自我的疑和颠倒见之后就获得了度疑清净（kaṅkhāvitaraṇa-visuddhi）。

最后一项是，缘起法强调有情世界里因果关系的首要性，也引起很多怀疑。诸行真的生起于对正法的无明？再生真的缘起于业？不善业对来生有害，善业对来生有益？每一个现象真的有原因才生起？是不是所有的事物是原子和电子的任意组合的结果？这些怀疑集中于缘起法的因果链里的原因环节（无明、行等）和结果环节（识、再生等）。

最后，这些疑导向邪见，引起与缘起法的冲突。对生命本质的推理思考，这超越了一个人的智力，最初会引起疑的产生，最后会使得起疑心的人变得执著愚痴。疑和邪见都归因于对缘起法的无知。当你清楚地理解了缘起法，就不再有怀疑，更别说邪见了。

分析到最后，一个有情生命是因果的组合，无生命的事物如地球、太阳或树木也是。因果的法则统治着整个宇宙，排除了经由创造或自发产生的可能性。科学界为整个无生命世界相互依存的因果法则提供了强有力的证据，这确认了佛陀的教导：无论生命、名法或色法，所有一切都是缘起的、受条件制约的。

佛陀强调人类的内在生命的缘起本质。他的教导不关心无生命的物质界，因为物质世界没有再生或苦。从佛教的观点来看，有情生命是最重要的。一位有情生命经历过无数生，而大部分时间是在恶道里受苦。然而，如果我们理解了这个过程并采取相应的明智行动，我们就能朝着解脱逐步的前行。尽管我们还没有解脱，我们能够在轮回中改善自己的处境。清晰地理解缘起法是至关重要的，因为它确保完全地止息烦恼。

结生心的起源

我们已经讲述了无明是行的因，有是再生的因。我们该讲讲结生心的起源。在《增支部》的开示里，佛陀将善业或不善业比作为一块肥沃的土地，将识比作种子，将贪爱比作灌溉的水。树木的生长需要土地和苗圃场。同样地，结生心以业为生长的土壤。业产生再生的潜能，尽管前生的识已经消失了，但是再生的潜能却保留着。象开始发芽的植物，它不会立即成形，但是在适宜的环境下它必定会长大，就象小恶易成大罪，或者认真、诚实、负责的工人很可能获得提升一样。

此外，和一株植物的萌芽依赖于种子一样，再生依赖于善心或不善心。虽然诸善心或不善心生起又灭去了，但是它们激起了一种由相似的心组成的稳定的心流。这些状态是以前造业心识产生的结果，象蛇蜕皮似的。最至关重要的是死亡心，它集中于一个人的业（kamma）、业相（kammanimitta）、趣相（gatinimitta）。一个临死的人所遇到的迹象和境相称之为“现起具足（upaṭṭhānasamaṅgita）”，是指来生的预兆，它产生于业。它标志着从死亡心转换到结生心，就象一颗种子发芽成长那样。一颗种子需要水浇灌让它长成植物，没有水或空气里的湿气，它就保持着干瘪的模样。同样地，尽管业形成来生的基础，如果没有贪爱水的浇灌，再生也不会发生。因此，对阿罗汉来说，尽管他们的识和他们已经造过的业和普通人一样，可以成为再生的缘，但是由于他们已经摧毁了贪爱，结生心不能再生起。

对于所有还不是阿罗汉的人来说，贪爱常驻于内心，而对普通人来说，贪爱的力量是非常强大的。它使得感官所缘看起来愉悦、迷人、富有魅力。它创造出享受、幸福和乐观的假象。贪爱想要那些令人愉悦的东西，将幸福和繁荣作为人类的主要目标。它引发造业的心识，后者又导致产生其它心理状态。在死亡的那刻，这些心理状态产生迹象和境相。如果临死之人看到了愉悦的境相，就会很高兴，显得轻快喜乐，这表明业的种子开始发芽。如果一个人看到不愉悦的境相，就会不欢迎那些境相，但是他仍执着它们，这样就导致业果种子发芽。

因而，对普通人来说，再生由三个因素产生：业、与业相连接的心路过程、贪爱。业是再生的肥沃的土壤，这个道理在临终境相出现时显而易见。临死之人对这些境相的兴趣表明业的种子的发芽。因此，缘于前生最后一刻的意识状态，结生心生起。结生心产生名色、六处、触、受、以及与它们间的相互关系，这些涉及到人的整个一生。因此，我们可以把结生心当作今生的种子，与名色密切关联。所有的物质现象都是苦，无论是内在的还是外在的，因为它们都有不断生灭的属性。然而，无明使得我们看不见苦，创造出错觉和执取，使得我们投入到追求感官所缘的工作中，这种执取导向新的一生再一次开始。

由于有了结生心作为新的一生的基础，物质身体生长，与之相伴的心所如触、受、想也生起。当结生心灭去后，其他心所紧跟相续，它们也许激发善业或不善业，如贪、嗔、少欲或忍辱。这些心所引起身体上的行动，如坐、站或走。因此，佛陀说，“世界由心所支配，心随处牵引世界。整个世界跟随着心”这里的世界是指有情世界。心或好或坏地引导有情众生。那些培育了美德的人们，有诸如信心和戒德等，心将引导他们做善行，敦促他们去听法和修习内观，引导他们走向更高的界道或者导向涅槃。另一方面，卑鄙者的心激发他们寻求感官所缘和做不善行。死后带到恶道，使他们受很多苦。这首偈颂表明所有的物质现象由心起主导作用。这符合缘起法的教导，它说缘于心，名色现象生起，如触。我们已经完整地解释了眼如何生起（眼）触，接下来我们将解释听的心路过程。

耳识

和看一样，听也包含有三个因素：耳根、声尘、耳识。没有耳根和声音，听是不可能发生的。科学家们说声波以每秒1,100英尺的速度传播。这是在空气中的声速，而无线广播电台则能瞬间将声音广播到全世界。当声波接触到耳朵，就象石头撞击到鼓上，听觉就产生了。然而，如果认为有一个人在听，这就错了。耳净色总是在变的，所包含的物质现象永远在生灭，它们象河流中一直变化不停的流水。声波和（耳净色）流变的物质接触后，唤醒了耳识，耳识仅仅维持一刹那就灭去，紧接着领受心就专注在声音上，推度心推度它和确定心确定它。每一次心识生起仅仅维持刹那就灭去，接着七个剎那速行心闪耀登场，之后两个刹那彼所缘心生起专注在声音上。

这就是包含听的心路过程。无论何时我们听到声音，耳识都会基于耳根与声尘的变化而不断更新。因此，修习正念的人会认识到听是缘于耳根和声尘而生，没有一个人在听。禅修者练习听比练习看时更能敏锐地觉察到因果关系。因而，听意味着耳根、声尘和耳识三者的和合。声音的撞击是触，这对禅修者来说是相当清楚的。有些禅修者非常敏感，当他们听到刺耳的声音，他们感觉好像他们的耳朵被轰炸。有些人甚至被一片落叶飘落的声音所惊吓。从到达我们耳朵的各种各样的声音，我们选择接受那些我们希望听到的声音，由此可知声音的撞击（触）是明显的。至于说大声、噪音和刺耳声，我们无法避免听到它们。我们也许可以让眼睛不看那些令人不快的景象，但是我们无法忽略声音而不听。

听到声音后，我们就有了愉悦或不愉悦的感受。歌声和甜美的声音给我们带来愉悦，而粗糙的声音和骂人的话语引起我们的憎恶。当我们听到平常的声音，我们就有了非愉悦非不愉悦的中舍的感受。在这个时候，我们甚至不会觉察到我们的感受 —— 中舍的感受是如此细微以致于我们注意不到它们。尽管《阿毗达摩》里说和眼识、耳识、鼻识、舌识相关联的只有中舍的感受，但这些门识刹那太微细了难以辨识。所以你应观照整个心路过程，这些心路过程涉及愉悦的感受，相应的心刹那如悦俱推度心、速行心和彼所缘心[24]，以及有不愉悦的感受，相应心刹那如忧俱速行心。

中舍的感受

尽管感官心识生起的刹那会伴随着中舍的感受，但是如果它是不善业的果报，不愉悦的感受将会伴随生起。在我们接触令人不愉悦的感官所缘时，这点就很明显，因为它引发例如恐惧这样的负面情绪。高分贝的噪音让我们耳聋，难闻的气味令人头痛，发霉的食物使我们生病。同样地，缘自于四种愉悦的感官所缘[25]的中舍的感受，意味着它们会引发愉悦的感受。我们喜欢看见美丽的所缘，喜欢听到悦耳的声音等等。这表明基于善业而产生的中舍的感受具有令人愉悦的特质。在《清净道论》的补充注释书里有提到这个关联点，“基于成熟的低等业而产生的中舍的感受是苦，因此它是具有低等特质的。”换句话说，基于不善业而产生的中舍的感受也许是中性的。然而，因为它是基于不善业，它是低等的，就象生长在牛粪里的鲜花。此外，尽管它不如痛苦的感受那样令人难受，但是它还是不合人意的，因而它是低等的。因此，非善行的果报总是痛苦的。

详尽说明了在因果链中感受的功能后，疏钞说，“基于不善业而产生的中舍的感受应该把它描述为苦，因为它是不合人意的。基于善业而产生的中舍的感受应该把它描述为乐，因为它是合人心意的。”显而易见，当我们听到令人愉悦的声音时，我们有愉悦的感受产生。良言善语软耳朵，恶语粗口刺人心。由普通的声音引发的感受是中性的。

精进的禅修者无疑熟悉因听而生起的这三种不同的感受。你知道痛苦或愉悦的感受生起于声尘和耳根的相触，没有灵魂或我在承受感受。你也知道感受生起即刻灭去。随着定力的发展，你渐渐觉察到所有三种感受的不断的生灭。

闻或者说鼻识生起于鼻子和气味的相触。没有气味和鼻子的感觉器官（鼻净色），闻不可能发生。没有嗅觉的人很少。我曾经遇到一位僧人，他说即使一块手帕上喷上香水他也几乎闻不到气味。即使鼻子的嗅觉是正常敏锐的，如果塞住鼻子，你也闻不到。如果没有气味，你也闻不到。唯有气味漂在空气中和鼻净色相遇，气味才能被闻到。人们却认为他们能闻到。事实上，是空中的气味和鼻净色相接触，使得鼻识产生。和看一样，嗅觉心路过程包括转向心、推度心、速行心和其他类型的心。当然，重点是鼻识缘于鼻根和气味的相触不断的生起灭去。我们都熟悉令人讨厌的发霉腐烂的气味，或者令人愉悦的鲜花的芬芳。大多数人相信他们能闻。然而，禅修者知道只有鼻根、气味和鼻识三者和合而成的一个现象在生起。因而，他们认识到每一件事物的无常性。这就是禅修者和普通人的区别。

根据触的属性，感受不同。花香和香水使得愉悦的感受产生，而腐烂物质的臭气令人讨厌。平常的气味产生中舍的感受 —— 它是如此微妙以致于我们注意不到它。禅修者观察鼻识，渐渐觉察到这三种感受，以及它们的生起灭去。

尝的味道生起于舌根和食物的相触。没有舌根或食物的味道，就没有舌识。然而，如果舌头不健康缺乏感觉能力，食物就没有味道。普通人则认为是人在尝味道和享受味道。事实上，形成舌头的感觉器官（舌净色）的物质现象是不断变化的。舌识基于舌净色和食物的味道相触而生起，它包含了前面提到过的心路过程的各个阶段。在此阶段事情发生得如此迅速以致于它们看起来像是一个单一的心刹那。缘于舌根和味道的相触，舌识每一刻变化着。它知道甜、酸、苦等等。

舌根、味道和舌识三者和合称之为触。每一个人都熟悉这个，但是人们认为是他们在体验味道。只有当你吃东西时观察所有发生的名法色法，你才会知道尝是一个缘于舌根、味道和舌识三者相触所发生的现象。接着，你会获得关于其无常特性的清晰的内观智。和味道相触后，感受紧随着产生。不同的味道导致不同的感受。吃到可口的食物，由于我们喜欢它，产生愉悦的感受。尝到无味的食物或苦味的某些药物，我们生起抱怨。吃到某些食物，我们生起中舍的感受。尽管是中舍的感受，有得吃是善业的结果。因而，吃这种食物也会有令人愉悦的倾向，会引起贪爱。然而，随着定力的发展，禅修者渐渐觉察所有感受的生起灭去 —— 无论是令人愉悦的、令人不愉悦的，还是中舍的感受。

触识

另一种触、感受等是源于身体的敏感物质部分（身净色）。总叙如下：“身识生起于身体和触觉所缘。身体、触觉所缘和身识三者和合，触生起，接着触缘受。”

需要对它加上一些详细阐述。看、听、闻和尝每样只和与它们相关的器官有关，因此它们在区域和时限上有限制。只有当你吃东西时才会意识到尝，听声音时才意识到听。然而，身识遍布全身，无论何时当你想起它，你就有身体某部位的触感。因此它的范围广大而且持续时间长。观察触感对于内观禅修的初学者来说最重要，因此禅修者必须了解它。

能够接受触感的精致的感官物质（身净色）存在于健康身体的每一个部位。因此，通过与所缘接触，身体的任何部位都能产生身识。这些物质现象是不断变化着的。它们象电流经过电灯泡而发光一样。在这种不断变化的状态中，还没有灭去的感官物质与（身）内或（身）外的物质相触，产生了身识。跟看的心路过程一样，这包栝了心路过程的十七个刹那：转向心、确定心、彼所缘心等。然而，这些心路过程的刹那生灭如此快速以致于身识似乎只是一个刹那。身识一直都在。当你定心于身体之外的所缘时身识就不明显。然而，如果你的注意力投向身体时，你就能感觉到身体某处的触感，比如，身体和地板的触、身体和衣服的触等等。

四大

当你以正念观照身体的物理接触时，你会觉察到触是缘起的。你会明白它既不是上帝创造的也不是无缘无故发生的。你知道它依赖于一个触觉所缘和健康的身净色相触而生。触的所缘称之为触尘，有三种：地大、火大和风大。

地大有坚硬或粗糙的特相。如果你让身体的某一部分清晰地接触所缘，专注地观察那触感，就会了知这个特相。软也被看做地大的属性，因为软和硬只是相同特性不同的表现而已。我们认为天鹅绒光滑，是和其他许多粗糙之物相比较而言，但是如果与眼球的柔软的部分相比较，它就是粗糙的了。因此软和硬只是相对程度上的不同，不是种类上的差别。粗糙和光滑也是地大的特性。注释书说地大是其他元素的支持物，就象万物依赖于地球一样，其他元素依赖于它。比如，加入一些水到米粉中，米粉就变成了一个生米团，可以称之为米泥，因为它的主要部分是硬的物质。这个米团由水和成，含有水大。它也包含可使得它热或冷的火大，还包含维持坚挺和膨胀的风大。因此，这个米团包含所有四种元素。地大是其他元素的基础，但是其他三种元素也存在。因此，就象米粉是火、水和风的支持物一样，地大是与其配合的其他物质元素的支持物。这就是地大的功能。

对禅修者而言，地大作为它的伴随元素的基础而显现。它外显为重和轻。在《法集论》和它的注释书里，地大被描述为重和轻。当你移动一个物件时，你感觉到它是重或轻的，那就是地大元素的现起了。 通过它的粗糙、柔软或光滑你也觉察到地大的特相。当你认识到它作为其他物质现象的基础时你就觉察到它的功能了。当你知道其他物质现象依赖于其地大时，当你知道它承载了其他物质现象时，当你知道它是重的或轻时，你就觉察到了地大的现起了。因而，通过特相、功能、现起来觉察地大意味着认识到究竟实相和对名法色法真实特性的判别和洞察。对于普通人来说，地大通常理解为手、腿、衣服、人等等。这种思维方式是错误的，禅修者则以正念来了知究竟实相。

火大是指温度。当我们感觉到某个地方热时我们会换个身体的位置，这时，热是明显的。冷是热相对的弱的形式。某个东西热或冷是与其他东西相比较而言。相比在太阳底下的热度来说，一颗大树下的阴处是凉爽的，但是比起一个山洞里面还是热的。与开放空间中的水相比，罐里的水是凉的，但与冰水相比是热的。热、温和凉是相对概念，本质上都是火大。

温度或热对于成熟和发展是必不可少的基本要素。热的功能是使有机体成熟。树木、建筑、泥土和石头的的老化和腐朽都由于太阳的热能的照射的缘故。身体的热能使得头发变白、牙齿脱落、皮肤变皱和其他衰老迹象。热度越大，成熟老化的速度越快。火大元素使得物质现象变软或易弯折。因此，当你标记“热”、“热”时，你认识到了它的功能 —— 变软或变松。当热或冷显现在身体的时候，有正念的禅修者觉察到了火大的特相。当你知道它使得事物变软和易弯曲时，你觉察到了它的功能。因而，你获得了区别名和色的特性的智慧。普通人把火大当作一个实体，如手、男人或女人，而你摆脱了这种错觉。

风大有僵硬和绷紧的特性。如果坐直、伸展后背、向内看，你就会感到僵硬。你再伸展你的手臂、专注在你手上，你会感到那里生硬。因此，如果你坐着，心里觉知 “坐”，你就会觉察到风大的特相。你不把它当作我，而是紧绷的性状。这种了知风大的真实特性的观智是非常重要的。

然而，最初实修阶段，观智未必只限制在“紧”的实相里。因为普通人的定力微弱，心还相当散乱，实体、我等概念继续侵入进来。感官欲望和其他烦恼常常占据整个内心， 妨碍着定力和观智的发展。结果，心就无法专注于四大的实相。有些老师想让我们相信从一开始所有的世俗谛概念法就可以被消除，但是这是不可能的。一个初学者就体证心清净和见清净的可能性是极小的。那些听到佛陀的开示就马上获得道果的人是非常罕见的；对其他人来说这种证悟是无法想象的。

正念不会立刻导向观智，但是如果禅修者观照名法色法，发展出强大的定力和警醒的正念后则不会给妄念留下多少空间。也只有在此心清净的阶段，关于名法和色法的真实性状的观智才会生起。即便如此，在获得坏灭智之前世俗谛和概念法还会残留在那里。因此，《清净道论》说在生灭随观智的早期阶段，禅修者看到“…塔台上的灯和花，或海里的鱼和龟。”然而，后来，观禅所缘的名色法和和观察的心两者都不断地灭去，世俗的概念如名称或形状都不再生起。如《清净道论》说，“观照的心专注在灭、消失和消融上面。”

因此，最初如果观察正确的话，你只知道所缘。当抬起脚的时候，紧绷（风大）是明显的。为了使我们更清楚地觉察到这点，佛陀说，“当他（禅修者）行走时，他知道他正在行走。”这里指导你只觉知正在行走这件事实就够了；没有教导你思惟风大或紧绷。这意味着名称没有什么实质性的意义。最重要的是如实观照事物的真实本质，因而你可以以惯用语去标记它们。再次说明一下，风大在任何肢体的移动中都有显现。去觉知这些动作的紧绷，或者觉知腹部的升降，这意味着觉知风大的真实性状。松散也是风大的一个标志，因为我们提到任何东西的紧或松时是相对的。

移动、偏向、倾斜、移走这些也是风大的功能。当你弯曲手臂时你觉察手的运动，从而觉知到风大。当你专注走或抬时，你也知道了风大。这些时候，你不会认为这些所缘是一个男人、一个女人、身体等等。你只觉知这渐次的运动，也就是风大。你也觉知到某些东西被从一个地方推动或拉动到另一个地方。因而，通过呈现的现象，你了知风大。这就是通过现起(paccupaṭṭhāna)觉知，在经典里描述为“风大 —— 以带动的方式现起的现象（abhinīhāra-paccupaṭṭhāna）。”

硬度、热度和运动只有通过接触才能知道，不能被其他感官方式了知。你能听到某种声音，但你不能说它是粗糙的还是柔软的，热或冷、硬、稳或动。你既不能通过闻、尝，也不能通过视觉形式辨别任何事物的主要性质。然而，有这么一种流行的观念认为我们能够通过看来识别事物的主要性质。一块石头或一根铁条看起来坚硬，这是无疑的，但是这不是由于看知道的，这只是一个基于过去的经验的推论。通过看得到的只是一个表相，有时会得到假的印象。很明显有时我们踩在看起来坚固的地上却跌进了泥潭，或者我们由于在不知情的情况下误抓了一块灼热的铁条而被烧伤。我们不能仅仅通过看而知道运动元素。我们看见一个物体先前在这里，然后在那里，我们知道这个物体在移动，但是这个移动仅仅只是推断出来的。两辆火车都停下来休息，其中一辆开始移动，另外一辆看起来也在移动。对于坐在那辆快速移动的火车里的旅客来说，两旁的树木看起来在向相反的方向移动。这些视觉上的错觉表明我们不能依赖视觉来知道移动的真相。

一次，一位热衷于禅修的年长的居士告诉我们他与一位僧人的一次交谈。他拿着一个枕头，摇动它，问僧人，“尊者，您看到了什么法在灭去？”

“我看到了风大在灭去。”僧人回答说。

“尊者，您错了。您所看到的只是可视的外观。如果您在看的那刻有正念，您只能知道可视的外观发生了什么。那一刻您不能通过体验知道任何风大。内观禅修是一种以直接省察所缘为主的禅修方法，只有直接省察之后才可以用推断的方法知道其他的事实。通过每一种感官观照相应的感官所缘，这是符合自然的。风大只有通过身体接触才能被感知到。当我们行走或弯身时，我们观照它们，我们就能知道风大。现在，没有接触风大，您说您知道它的灭去，您所说的就是不符合自然的和错误的。”

这位报告者的评论包含了许多真理。有些老师不是依据《大念处经》和其他开示的教导，而是单凭《阿毗达摩》就给予学生纯推理的指导，来专门运用于了知自然现象。有些禅修者依照这些指导来修行。也许会对他们有益，但是不能指望获得圣道上的真正观智。只有极少具有天赋的禅修者才能通过推理反思获得观智。

最佳的方式是遵照佛陀在《大念处经》中的指导，观照六根门处生起的名法色法。这就是如佛陀所说的“唯一的道路。”当我们觉知任何内外的触时，我们应该观察和识别出这种触感。否则，触感也许会控制我们，无明和其他烦恼会相伴而至。我们也许会怀有常、乐、我的错觉。因而，通过触，我们变得执着身体的某些部位，认为它们是永恒的，根据我们的偏好对它们加以区别对待。如果我们观察每一个触，认识它只是感官的觉受，而且具有无常、苦、无我的属性，执取就不会发生。这样我们就走在导向解脱和涅槃的正道上。

当身体健康时，身体的感受遍布全身。许多东西，如衣服或风，都能产生触感。身体它本身也能产生触感。因而，外在和内在都有可感知的对象。不管任何地方多么小的触，都会有反应，一瞬间反映就显现出来。这种触产生触感。身净色、可感知的对象、身识三者和合，清晰的触感就生起。愉悦的触感产生愉悦的感受，不愉悦的触感产生痛苦的感受。越深的触感，感受越强烈。

意门(manodvāra)和识(viññāṇa)的关联

那个去想、去构思、去认知的意识（manoviññāṇa）源于心和法所缘，这种构成意识基础的心就是有分心（bhavaṅga citta），从我们入胎的时候就有，按照业它不停地发生。它是觉知和认知的基础。当我们睡着或者心在其它时候未被占据时[26]，我们內心的生命流全是有分心在维持。当有分心面对意所缘时，它就变得活跃，意图（volition）[27]和认知从这里生起。因此我们的思考和了知是基于有分心的基础之上的。无意图和认知时，尽管有分心总在那里，但只有当有分心强有力时，才会引发（心路过程这样的）内心事件。

有时我们不能思考，因为处于昏沉无力状态，不管如何努力还是不能，这是由于有分心无力的缘故。因此，有分心本身起不了多少作用，只有当它接触新的感官所缘时，才变得活跃。这种情况下，它被称为活跃的有分，是正在波动的有分（有分波动bhavanga-calana）或正在中断的有分（有分断bhavanga-upaccheda，即有分心流被截断）。后者导致意图和认知生起。根据注释书说，转向心(Āvajjana)也可看作是心理活动的基础[28]。转向心形成心路过程中第一个阶段，它作为省察所缘的心而生起。如果它警觉锐利，它会正念觉察所有的重要事实和所缘，（类似于）优秀的作家会为了作品完美而选择最重要的素材，优秀的演讲家则为了演讲的完美挑选最恰当的词汇。随后转向心依据倾向的是高尚或下劣的目的，将心导向善或不善业。于是审查和认知开始，因为我们能够知道意图和觉知从转向心这里升起。

和心理活动同样重要的是法所缘。当我们一思考，法所缘就生起。如果没有法所缘，心理活动是不可能生起的。因而，我们有时希望去思考但不得不放弃思考，因为思考时我们无法忆起实相或所缘。因而，心理活动依靠于有分心、转向心和法所缘三者的和合。

根据注释书说，心脏是所有心理事件的物质基础 （译注：即心所依处）。然而，据报道当今西方的医生做试验，将病人的心脏拿走，换上好的心脏，尽管手术没成功，但是被移植的心脏仍维持了好几天。这则新闻也许会令人怀疑心脏在人类精神生命里的作用。

这个问题引起了两种解释。尽管心脏被移走，但它的潜能可能还没有完全耗尽，有分心仍然在原来的位置起作用，如同蜥蜴的尾巴被切断之后仍可以动。另外，当被移植的新的心脏从身体获得血液，有分心可能再次变得活跃，如同被嫁接的新组织那样有了新的感知能力。或者，按照《阿毗达摩》中《发趣论》来回答，意识（心）的心所依处可以简单描述如下：生理器官是心的物质基础。这里没有特别指出是哪一个器官或身体的哪一部分。因而，根据经典，我们可以认为身体的某一部分是心的物质基础，可能是心脏的某一部分或者是头脑的某一部分。那些不希望心识在心脏的人也许可以把头脑当做心所依处[29]。

我们在这里必须提到《阿毗达摩》中关于心的演化与蜘蛛网的类比。蜘蛛为了捕捉飞虫而结网，它出生后几天就会本能地结网，相比之下，一个小孩甚至到一岁了还不能为自己做任何事情。蜘蛛坐在网中间等待，吃完自投罗网的生物，然后回到原处。同样地，有分心或意识以心脏为居所，心脏泵出的血液沿着血管流遍全身犹如蜘蛛网一样。因而，眼门中的视觉影像触发了居于心中的有分心，沿心路过程传递下去使眼识升起。然后有分心回到它原来的位置上。上述同样的情形适应于听、闻等心路过程及相应的根门。

所以很明确地可以看出，有分心和它的基本活动：想和了別觉知形成了我们心理活动的主要部分。当色尘出现时，以眼根为基础的眼识生起，接着意识以此为所缘。耳识、鼻识、舌识等同样如此，以耳根、鼻根、舌根等作为基础。至于身识，它的范围极为广泛，依照身体的尺寸大小遍布全身。

当外尘不明显时，由想和了別觉知构成的意识就成了心理活动的主导。有时，我们过分迷失在妄想里而对所有外尘失去了正念觉知。全神贯注于一件重要的事情时甚至会使我们失眠，然后我们被一个接一个不断生起的念头所控制，这些念头由有分心、转向心、法尘和合缘生。对于禅修者而言，如果每个念头生起的剎那当下，即刻加以观照，那么这些念头看起来会像分离的片段生起灭去。

每个心理事件依赖于心、心所缘和识蕴三者和合。接着引发心理画面，这些画面，不论真实或不真实，存在或不存在，无论何时我们思考或想要做些什么时它们就呈现出来。读过《本生经》故事的人会熟知这个现象。读这些故事时心里就会出现带有缅甸信仰和传统特色的城市和国王的画面，这远离了历史事实，因为《本生经》这些故事发生在印度，所描叙的人物和地点必定是符合印度文化和生活方式。现代小说描绘种种画面，如城镇、村庄、男人、女人、罪犯等等，读者读时知道这些全纯属虚构，是假想的，然而阅读时，这些画面如真的那样呈现，令他升起高兴、悲伤和其他动人的故事会引发的种种情绪。所有这些归因于“触”到心理画面。

佛陀在《梵网经》中说：“基于生动形象的想象力，这些教导和信仰变得清晰真实”。简而言之，当我们说话、写作、坚持一个信念、思考或者只是让心自在地溜达一会儿时，生动形象的想象是必不可少的。

想象导致感受产生。愉悦的想象导致愉悦的感受，比如，回想我们过去的富足或展望未来的丰盛时，愉悦的感受生起。另一方面，不愉悦的想象会导致我们不开心，想起过去的苦难会唤起不愉快的记忆，同样地，预测未来可能的困境会让不愉悦的感受生起。这种不愉悦的事件的起因也许纯粹只是想象造成的，比如人们刚刚哀悼完一位亲戚的死亡，没想到不久后获得消息说他还活着。

非愉悦非不愉悦的想象的画面导致中舍（upekkha）的感受生起，所以我们即不喜也不悲。我们以为（中舍）是根本沒有感受，这就直接表明中舍感受极其微细，而注释书中以鹿子的足迹来类比中舍感受。当一只鹿跑过一块大石头时，鹿没有留下脚印，因此（本来连贯的）足迹中断了，但是如果石头前后两侧发现了脚印，我们则可以推断鹿从石头上跑过了。同样地，禅修者精勤觉知愉悦或不愉悦的感受，他只是觉知看、听等，而中舍感受生起时他没有注意到。然后，他再次觉知到愉悦或不愉悦的感受，他会总结：当他觉知普通心理事件时，他体会到了中舍的感受。

因而佛陀说：“缘于意门的有分心和法所缘，意识（manoviññāṇa）生起；心、法所缘、意识三者和合，触生起；缘于触，受生起。”

这纯粹是一个因果关系的过程，没有自我，也没有造物主。法所缘包括五根所缘和概念法。因此意识（manoviññāṇa）涉及到六个根门相对应的所缘，不论是真实的还是想象的。每一个所缘都导致触，触又导致受。

对于普通人来说，这些心理事件是和“我”“自我”紧密粘合在一起的。这种“我”的概念只是一种错觉，与缘起法不符。正念的禅修者经由体验认识到这点。他观察每个心理事件，追溯到起因，因此觉察到有分心、转向心和法所缘。因而他体验到每个心理事件只是因和果的相互关系，没有自我、创造主，也非偶然性。

他也知道心理活动导向触的生起，而触导向受的生起。这些知识不是源于书本，而是来自亲身体验。他跟随着观察每个心理事件。当他在禅修时，如果他的心跑回家了，他就将注意力导向游走的心，看到观察的心和所缘(即家里房屋的画面)这两者的接触。同样地，当关于大金塔(Shwedagon pagoda)或国外的妄念升起时，他观察并跟随让他分心的妄念，这种与法所缘的接触称之为触（phassa）。

禅修者同样清晰地知道：缘于触，感受生起。禅修时，当他碰巧想起某些愉悦的事情时，他感到高兴；而想到某件令人悲痛的事情时，他感到难过；再想到某些滑稽的事情时，他差点笑了出声来。因而，他知道感受只不过是触的结果。如果禅修者每个剎那当下觉照名法色法的生起，这样得到的观禅体会将比最初的感受要更深些。由于他培育了定力（(samadhi)，他会发觉他所观照的每个所缘和觉知所缘的心都在灭去。因此，他获得了清晰的观智：所有心理事件如想、受等等都具有无常、不圆满（译注：即苦-生灭引起的逼迫性）、不可靠、无人、无实质性的共性，这种观智也就是对缘起法的亲身实践和体验。

生命轮转的前轮转部分的回顾

缘起的法则是由从无明开始到死亡结束的十二个链条构成的，包含无明和爱两个根本的因以及两个轮转。前轮转从无明开始，到受结束，而后轮转从（贪）爱开始，到老死结束。本讲记的第一部分讲解了到受（由触而起）的因果链。Avijjā(无明)是对四圣谛的无知，普通人看不到感官所缘的无常和无我，他们思想、言语、行动都是为了保证获得今生或来世的幸福，这些身语意三方面的行为有些是善的，有些是不善的，它们都称之为“行”（sankhāra）。

行产生新的生命。临终的人会见到一些过去造业的景象和来生的画面，这些印在他心里并缘生来生的有分心。新的一期生命在没有任何特别所缘时，有分心就重复发生，所缘即是前生临终时的印象。

有分心在看的那刻让位于活跃的心路过程，接着，在转向心的一个刹那后，眼识缘色和眼根生起。这是基于“行”的心理活动的一部分。我们看到的也许是愉悦的或不愉悦的。与之相关联的眼识特性则源于我们过去的所作所为的善恶。

这也适用于六根生六识的情况。最后一识即是意识，其活动包括思考、想像、决意等等，它依赖于有分心、意门转向心、心所依处和心理画面。这个意识（manoviññāṇa）的心流包含七个速行心（javana）和两个彼所缘心（tadārammaṇa）。彼所缘心是善业或恶业的结果，但速行心不是，它被称为基于行的识（viññāṇa），因为它从有分心升起，而有分是行所产生的。。

伴随着识的生起，名色现象生起（心所（cetasika）和色法（rūpa））。因而识导向名色的生起（识缘名色），接着导向六根和六触的生起。触意味着根、尘、识三者的和合，它导致受（vedanā）的产生，可以是乐受，苦受或不苦不乐受。最后一种感受称之为舍受，给我们的印象像是没有任何感受，但是《阿毗达摩》里说，事实上它是一种微细的愉悦感受，意味着只是没有苦。

受缘爱

由于愉悦或不愉悦的感受，贪爱（taṇhā）生起。它贪求它所没有的感官所缘，或者已经有了却仍然贪求更多，对于感官所缘的贪求极难抑制。

因此一位天神说，天神和恶鬼相似，因为如同缺少饮食的饿鬼渴望着食物一样，天神尽管沉溺于各种感官欲乐之中，却总是无法满足，这听起来似乎不可相信。三十三天（Tāvatiṃsa）的天神的寿命是数百万年，但在更高层的天界如夜摩天（Yāma）、化乐天（Nimmānarati）寿命还更长。然而，虽然他们有惊人的长寿在享乐，天神们还是从来没有满足过。

人类同样贪。贫穷的人尽其所能地寻求感官欲乐，当然，由于贫穷他们从来没有满足过他们的欲望，但是富人的贪欲甚至更强烈，这是归因于贪的本性。喂的越多就越饥渴，因而在富裕国家中生活比在贫困国家中压力更大。


六种贪爱（taṇhā）

贪爱从来不会厌倦于看到愉悦的所缘，它喜欢有吸引力的男人或女人，它寻找甜美的声音，它渴求好的气味，还有好吃好喝的，它渴求感官接触，这真是喜爱感官欲乐的人最糟糕的一种贪了。贪同样意味着对于法所缘的贪爱，这是指我们只能从心理上知道，而不是通过眼耳等生理器官获取的。法所缘包括五种净色（pasāda-rūpa）、四微细色如水界（apo）等、心所、以及和形状、品质、名称等有关的概念法。

人们贪爱着好的净色（pasāda-rūpa），因为他们想要看得更清楚，听得更明白，或者拥有敏锐的触觉。他们寻求水元素（apo），以便保持嘴唇、喉咙、皮肤湿润。他们对自己或异性的性别感到喜悦，因而他们贪爱男子气概和女人味。他们想要长寿，想要行动敏捷，这种欲望表明他们渴求色身的活力（jīvita）和轻快（Kāyalahutā）等。他们想要快乐、良好的记忆力和卓越的智力，表明他们对敏锐心力的贪求。无论贪爱自己或异性的生理相貌，还是贪爱赞美或名声，都是贪求概念法。

六种所缘就有六种贪，这六种贪也许只是贪爱感官欲乐（kāmataṇhā欲爱），也可以和对存在（永生）的贪爱即有爱（bhavataṇhā）有关，也可以和无有爱（vibhavataṇhā）有关，无有爱的断灭邪见认为没有来生，使得某些人过度贪着感官欲乐。与六种所缘相关的六种贪，每种有欲爱、有爱、无有爱三种，也就是18种。每一种贪也许有内部所缘和外部所缘，这得出36种贪，而每个贪可分为现在、过去或未来，这样就得出108种贪。但所有的这些贪可以概括为三种：欲爱，有爱，无有爱。

那些不得不忍受不愉悦的感官所缘的人们，渴望接触愉悦的所缘，那些经受痛苦的人们寻求远离痛苦，简而言之，苦难中的人们寻求幸福。人们寻求远离痛苦、贫穷、不愉悦的所缘和感受，因为没有苦就是幸福。我们寻求摆脱缠绕于心的不愉快的念头和与衣食住行有关的焦虑。但是，一个人一旦生存的基本物质条件得到满足之后，他往往就倾向于发展其它的贪心。富有的人想要增长他的财富，因为贪的本性就是不知足。我们希望不断重复地享受生命，希望增长我们拥有的东西。我们拥有的越多越想得到更多，生活的品质越高则想再提高的欲望也更大。贪从不会有止尽的那一天，它由受蕴提供养料而长久地延续下去。

关于伴随着中舍感受的贪，注释书解释说中舍感受是愉悦的，因为它的稳定和微妙。当我们接触普通平淡的外尘时，愉悦和不愉悦的感受都不是很明显，但是中舍的感受是美好微妙的，它带着淡淡的愉悦，因而使得我们贪求更明显的愉悦，它使我们不满足于普通的外尘，激发我们对更好的食物、衣服、感官接触和生活条件的贪求欲。

总而言之，愉悦的外尘引发了对更好的所缘的贪爱和执着，不愉悦的所缘引发了去除这些所缘的欲望，当所缘导致非愉悦非不愉悦的中舍感受时我们仍然不满足于我们已有的，而贪求更好的。这都表明感受如何导致贪爱的生起。

贪爱和轮回

随着六识的生起，名色、六处、触、受同时生起。对于还没有从烦恼中解脱出来的凡夫，感受（vedanā）导向贪爱(taṇhā)，接着依次贪爱导向取（upādāna），取导向业有（Kammabhāva）（生起善业或不善业），在有适当的条件时，业有导致再次出生和接下来的老、病、死以及所有其他身心的痛苦。这就是感受如何导向轮回苦。

随着识的生起，没有人能够阻挡得了名色、六处、触和受的生起。佛陀和阿罗汉们接触到外尘时也会有愉悦、不愉悦或中捨的感受生起，这是根尘接触的自然结果，色身疼痛时他们感觉到疼痛，但是心理上不苦，他们也不会因为愉悦的感受而欢喜。因而他们脱离了贪爱和执着。他们不贪求快乐和幸福，同时因为他们这种不造作业的生活方式，他们去除掉了再生、名色和其他导致苦的因。完全解脫烦恼的阿罗汉就是这样止息了苦。因此，“在圣道上，根于乐受苦受的贪爱完全灭尽，那么取就完全灭尽。”

愉悦或者不愉悦的感受，对于非阿罗汉来说，会引发他们对享乐的追求，而对于阿罗汉来说，则毫无作用，这也许听起来难以置信，但最诱人的外尘在他们那里都已经失去了诱惑力，他们对快乐已经没有了欲求。他们已经完全地从贪爱和执着中解脱出来，也就是说完全地根除了业果（有），再生，以及与之相随的苦。“因而，取灭尽，则再生的因（有）灭；有灭，则生灭；生灭，则老、死、忧、悲、恼等灭。”

贪爱的止息

贪爱灭除后，其导致的果也不再出现，这导致了苦的熄灭，这并不意味着幸福消失或者某个人消失，这只不过是名色过程的停止，而名色过程是苦的根源。

阿罗汉果位意味着完全彻底地断除了贪爱，阿那含果位意味着灭除了欲界贪，不再生于欲界，须陀洹果位确保灭尽了导向恶道或超过七次再生的贪爱。 所以缘起法表明了减弱贪会减少苦。

同样地，毗婆舍那观智确保贪爱的刹那止息。六尘引发乐受或苦受，如果缺乏毗婆舍那观智，最终会导致贪爱和与贪爱相伴随的苦。

而对于那些持续保持正念培育了观智的禅修者来说，他只看到所有现象的剎那生灭、无常、苦、无我。同样他能立即看到乐受苦受的生灭，因而他不会对生起的感受感到欢喜，他也不贪求其它的感受，所以他脱离了贪爱。

圣道对贪爱的灭除不同于毗婆舍那对贪爱暂时性的灭除，圣道对贪爱的灭除是永久的，它涉及到每一个感官所缘，而毗婆舍那灭除贪爱既不是永久的，也不广泛，它只在观察的那一刻和只在所观察的那个所缘灭除贪爱，因而，它被称之为“彼分涅槃”(tadaṅga nibbuti)，刹那地灭除烦恼。修习正念的禅修者一直在觉知只是看、听等，这种纯然觉知的状态不会让贪爱有机会生起，结果取、业有、生等也不会生起，换句话说，随着贪的止息，轮回部分地中断了，这就称之为“彼分涅槃”。

摩诃提沙长老的故事

斯里兰卡的摩诃提沙长老通过修习奢摩他和毗婆舍那战胜了贪爱。某天他在去房宿城托钵的路上遇到一位女人，那女人刚和丈夫吵完架离开家，她一看到提沙长老，就生起贪欲，接着就带着诱惑地大声笑起来。提沙长老一看到她，就注意到她的牙齿，由于他一直在修白骨观，这个女人的整个身躯看起来就是一堆白骨，他专注在这个心里的影像上而获得禅定，接着，心在正定的状态下继续观察这个影像，他证得了阿罗汉果位。

提沙长老继续托钵，路上遇到那女人的丈夫，她丈夫问提沙长老是否看到一位女人经过，长老回答说他确实看到一堆东西，但是他不知道是男人还是女人。他所注意到的是一架骨骼经过他身边，他看到的只是那女人的牙齿，但是禅观的修习将看到的女人的身体转为一架骨骼的影像，因而，当他看到那女人时，内心没有机会生起贪或其他的烦恼。接着，基于禅定的心修习毗婆舍那，他脱离了烦恼，证得了阿罗汉果。

这则故事也许会让非禅修者生起疑惑，为什么看到一个人的牙齿可以生起一架骨骼的画面。没有经过禅修训练的人是无法了解心的训练能达到如何的境界。只是集中注意力，而没有训练是不能产生心理画面的，有了长时间的稳定禅修训练的基础，才能做到这点。观想是想蕴的功能，重复的观察强化了想蕴，有助于创造任何画面。《大念处经》的注释书里有这么一则故事说，甚至一只鹦鹉也可能训练出这种功能。

鹦鹉的故事

一位舞者在比丘尼们的住处过了一夜，她离开时留下了一只聪明的鹦鹉，这只鹦鹉被沙弥尼们照料着。长老尼想，这只鸟生活在修行人当中，应该让它观察些什么。于是她就教它观察骨骼。

一天清早这只鹦鹉被一只老鹰抓走，但是由于沙弥尼们的大声叫喊，老鹰放了这只鹦鹉。比丘尼问这只鹦鹉当它被老鹰抓走时，在观察什么，鹦鹉回答说：“ 那刻我想到的是一架骨骼被抓走，我想知道它将在哪里被拆散。”比丘尼说：“修得好！观照将会帮助你脱离轮回。”一件事物如果被反复地观察，长时间后就会变得铭刻于心。既然鹦鹉都能观想骨骼，人类也能做到。这只鹦鹉观察自己和他人为骨骼。由于这观照，当它被老鹰抓走时，没有恐惧、生气或担心。

因此，念处禅修帮助人们超越悲伤和焦虑，导向心苦和身苦的止息，值得称颂。但是许多人不能如故事里的那只鹦鹉那样聪明，他们对佛法没有兴趣，不修习佛法。禅修者应该下定决心，修习毗婆舍那，超过那只鹦鹉。

如果摩诃提沙长老没有将对他笑的女人观察为一架骨骼，也许他会生起贪欲，在这荒僻的森林里沦落为欲望的受害者。即使他在那时没有生起性欲，而印入脑海的女人的迷人形象可能让他在将来欲望生起时变得脆弱。然而，幸亏他通过观察骨骼修毗婆舍那，使得他克服了烦恼，获得了最终的解脱。

观察和苦灭

因而，随着因感受(vedanā)而生的贪爱(taṇhā)灭，则取(upādāna)灭；取灭，则所有的贪爱的果都灭去。观察无常、苦、无我确保贪爱、取、有、生等的部分止息。毗婆舍那的目标是烦恼的完全灭除和和所有苦的止息。因此，每个寻求快乐的人都应该把它当做头等大事来关注。如果不禅修，看的那一刻当下的乐受苦受，就必然会导向爱、有、再生等。

由于前生的无明（avijjā）和行（saṅkhāra），在每个看的当下，识都参与其中。看生起时，识(viññāṇa)、名色（nāma rūpa）、（六）处（āyatana）、触（phassa）、受（vedanā）伴随着生起。根据它们的因果关系，经典里把这些法单独分开，但是事实上它们不是一个接着一个单独生起的。缘于行，识产生，而与它相关的名色、处、触、受一起相随生起。所有这些法是缘于过去的业行而生起的，它们被称为果报轮转（vipāka-vaṭṭa）。而烦恼轮转即无明、贪爱、执取，会产生业的轮转，也就是业有和行。这又会导致果报的轮转：识、名色、触、受。这将会再次导向烦恼的轮转。

在看的当下，识、名色、处、触、受这五个果生起，这对大多数人来说，只不过是看而已。事实上，看是识、名色、处、触、受的产物。其他的身心现象如听、闻等都是如此。

看，包括识和作意（manasikāra）、思（cetanā）等，加上眼根，组合成名色。它也包括四处，也就是，眼净色、色尘、眼识、法处（dhammāyatana）。接触色尘的是触（phassa），所缘引发的愉悦或不愉悦是感受（vedanā）。因而，在每个看的当下，五个果联合生起。其他的现象如听、闻等都是如此。

从根处切断

五个身心结果或身心现象无止尽地一个接一个发生，源源不断，组合成我们称之为“人”、“天神”或“众生”的东西，这些其实只是对五个名色集合体的约定俗成的称呼而已，没有什么实质的，永久的东西，唯一的实相是名法和色法的生起灭去。对于有正念的禅修者来说，这个观智意味着熄灭贪爱、执取、业有、再生、苦这条没有正念的凡夫从受而来的因果链。

这就是通过根除一个关键环节来终止生命之轮（缘起）（paṭiccasamuppāda），也就是缘于受（vedanā）的贪爱(taṇhā)。为了阻止缘于受的贪爱生起，禅修者在看的每一个当下应该关注从六根门头生起的每个现象。这些感官接触中最明显的是身体的触觉，它涉及到四大，初学者必须这样从触觉开始观照。

这个方法与佛陀在《大念处经》里的教导是一致的：“（禅修者）行走时知道在行走。”他怎么知道的？他通过在心里标记“走，走”知道的。当他站立、躺下、弯曲他的手臂，或者做别的事情时，他同样也以正念来练习。如果没有肢体的动作或移动可以来标记时，他应当把他的注意力转向观察腹部升降。他也应该觉知升起的念头、心理活动和任何感受。简而言之，他必须正念观察在六根门生起的所有身心现象。随着定力的发展，这种正念导向无常、苦、无我的观智，有了这种观智贪爱就无法生起。随着贪爱的熄灭，也就止息了执取、再生，以及与之相随的苦。这就是通过消除其根本原因，也就是贪爱来终止轮回的方法，

今天，科技创造出许多机器，如果我们不懂它们如何工作，我们就不知道如何操作机器运转，而那些知道方法的人通过转动个旋钮就能控制机器。同样地，缘起轮回的关键是贪爱和受之间的链接。但是唯有当感受加上两种随眠烦恼（anusaya ）：相续随眠烦恼（santananusaya）和所缘随眠烦恼（ārammaṇanusaya ）时，它才导向贪爱。阿罗汉没有了随眠烦恼，所以尽管他们有感受，但没有贪爱。止息了贪爱，就没有了新业，旧业也被中和，这样阿罗汉般涅槃后就不受后有。

但是凡夫有潜伏的烦恼，这并不意味着不善的欲望潜伏在某处不外显，而只是说它们有可能在某种特定环境下生起。因而，巴利文santananusaya kilesa (相续随眠烦恼)就是指这种倾向。当人们没有观照，而接受常乐我的幻觉时，这种潜伏的烦恼也许就变成贪嗔痴和其他恶行。如果没有毗婆舍那观智，人们也许就会因接触感官所缘而生起烦恼，这种烦恼称之为ārammananusaya kilesa (所缘随眠烦恼)。

烦恼和沒有正念

当人们回想起看过的或者听过的人或物时所生起的贪或嗔，是第二种随眠烦恼的显示。我们脑海里保留的那些影像是永恒的、可爱的或可憎的人或物。因而，回忆起这些画面时就可能会生起贪嗔痴。

贪欲（lobha）是贪爱（taṇhā）的另一个名称，它因乐受而生起，但是也有可能因苦受生起，因为当苦受生起时我们渴望获得乐受而生起贪欲。无明会导致失去正念，从而引发贪着和渴爱。因而，贪嗔痴导致感受生起，接着感受导致贪爱的生起，与贪爱相随的轮回苦就生起。唯有单纯地觉知看、听等，才可排除贪爱和怀旧。没有这样的禅修训练，贪爱就占据我们的心，而导致苦。

在《孔雀本生经》里，菩萨曾经是一只孔雀，常常在早上起来后和晚上睡觉前唱诵护卫经的偈頌，如此过了700年都没有落入猎人设置的陷阱。后来，猎人弄来一只雌孔雀作为诱饵，被其诱惑，这只孔雀忘了念诵偈頌，结果就掉入了陷阱。在波罗奈斯城，有一位竖琴师叫谷蒂拉（Guttila），他追求一个女人，但一直被她奚落和拒绝。一个晚上他来到那女人住的房前，弹起他的竖琴，唱起非常甜美的歌曲。那女人被音乐迷住了，冲出门去，结果绊倒跌落摔死了。在《孔雀本生经》里，是女性的声音，而在这个故事里，是男性的声音，导致了死亡。

我们听到的声音是无常的，没有人否定这点。我们所听到的一切声音都是立即消失的，然而我们享受着歌曲和音乐，因为它们表面上看起来是相续的。如果我们注意每一个声音，标记“听到，听到”，那么我们就会观察到它们的无常，因而不可能由乐受变成贪爱，也就没有了取和它引起的苦。

气味很少是个显著的现象，禅修者当然也必须对它保持觉知，以便不让贪爱因其生起。

进食时保持正念特别重要。一个没有正念的人喜爱美味的食物，他喜欢这种乐受，总是希望享有这种乐受。《愚贤经》里说，那些因为贪着美食物而作恶行的人，会再生为动物，以吃草、树叶或人类的排泄物为生。

吃劣质的食物同样也会导致贪着好的食物。因而，禅修者进食时，应觉知手和嘴巴的每个动作和每一个味觉。通过这样的正念禅修，他觉知到所有的动作和感受都灭去。因此他获得关于一切事物的无常的特性的观智，这将导向贪爱和与其相随的苦的止息。

念头和触感

触觉随时遍布全身，思惟遍及所有时刻，除了睡觉外。因此，大部分时候念头和触感是毗婆舍那禅修的所缘。当禅修者没有别的所缘可观察时，他可以观察它们。即使在念头是令人感到不愉悦和讨厌的时候，他也需要观察念头。初学者常常被杂念干扰分心，但随着他修行经验的丰富和定力的培育这些杂念通常就消失了。有时会有些关于思惟法义的念头冒出来，这些念头也需要被觉知。对念头的观照确保能洞悉无常和灭苦。

也许有人想知道这里对毗婆舍那禅修的描述和缘起法有什么关联。经典里指出在因果链上果缘于相关的因而生，我想要说明如何消除由于这些因果之间的交互而导致的苦。所以我们必须在有关的地方讲述禅修的方法。因而，当缘起法说到：“ 无明导致行的生起，”以及“行的生起导致再生”，我们必须指明去除无明的方法。同样如此，从识等到最后苦生起的链接中，我们必须强调截断感受和贪爱之间的链接，因为这就是苦的主要原因。

三种贪爱

当受生起时，如果没有正确地对其观照，它就会导向三种贪爱中的一种，也就是欲爱（贪着感官欲乐)、有爱（贪着存有)和无有爱（贪着不存有)

第一种贪爱是欲爱（kāmataṇhā）是专注在感官所缘上，它是欲界众生最普遍的贪。

第二种贪爱是有爱（bhavataṇhā），与常见紧密相联，它假定有一个永恒的生命，和有一个不会毁坏的自我，尽管物质的色身分解了，那个自我还在。在佛教徒中，这种信仰不深，而在非佛教徒中很多人坚定地持有这种观点，这是他们通往解脱的最主要的障碍。他们对“有”的贪爱，从他们关于永恒自我的幻觉和对感官乐受的贪爱中表现得很明显。

第三种贪爱是非有爱（vibhavataṇhā），是从断见（uccheda-diṭṭhi）而生。这种信仰不存在于佛教徒中，如果谁持有这种信仰，谁就不是真正的佛教徒。对不存有的贪爱，意味着希望生命之流在死后就会中止，和基于唯物主义人生观的对乐受的贪爱。

以上三种贪爱中任何一种的生起，都是因为没有通过观察感受而领悟到无常、苦、无我的实相。因此，在贪爱以及它的后续的再生、苦等结果出现之前，禅修者应该观察每一个现象，尽可能如实观照。

爱缘取（取缘于爱）

缘于贪爱，取生起。巴利文upādāna（取）由“upa”（强烈、极度）和“adāna”（抓住、取）两个部分复合而成，意味着紧紧地或强力地抓住，或者非常强烈的贪爱。取分为四种：（1）对感官所缘的执取（欲取），（2）对错误见解的执取（见取），（3）执取仪典当作拯救之道（戒禁取），（4）对自我或我见的执取（我论取）

对感官所缘的执取（欲取）

外尘刺激感官，欲望生起，这对所有还没有断贪的有情众生都是如此。这些外尘有五种：色，声，香，味，触。

男人、女人和消费品可能是真美或者只是在拥有者眼里看起来很美。是女性的身体外表吸引了男性，反之亦然。男人和女人都贪求衣服、珠宝、汽车等。不仅仅是形状或颜色刺激人们的贪欲，男人和女人相互吸引也不仅仅是肤色，而是被整个异性的色身所吸引。那些消费品的设计就是为了吸引人让人们想要。就好像动物的叫声有助于猎人追踪和找到猎物一样，形状或颜色仅仅帮助我们找到和识别所贪求的目标。

男人或女人的声音、歌曲、音乐等，耳朵听起来是愉悦的。有些声音确实甜美，而另外一些则只是少数人感觉像是愉悦的。同样地，当我们听到某一个声音而感到愉悦时，不只是那个声音吸引了我们，而是整个事物或那个发出声音的那个众生成为我们粘着的焦点。

香尘包含了各种气味：花香、香粉、香水等。男人和女人在他们身上使用香水且欣赏这些味道。不仅仅是这些气味，而是散发着气味的整个身体会吸引人。

当我们吃食物和喝饮料时，我们就有了基于食物和饮料的感官欲乐。而对猪、狗和其他动物而言，垃圾、废料、污秽物都是好味道。有些人非常喜欢苦味或辣味，有些人喜欢麻醉品和酒精饮料。他们的愉悦更多的是表面的而不是真实的，因为大多数人不会告诉你他们更喜欢什么。吃的乐感并不局限于食物，它延伸到准备食物的过程和做食物的那个人。明显的例子如一个男人喜爱妻子为他煮的食物，尽管她的厨艺在他人眼里也许不怎么样。

另外一个感官欲乐就是身体的触感。软而光滑的被子、舒适的衣服、冷季时的温暖、热季时的清凉、异性的身体等，所有这些不仅仅引发对触感的贪爱，也引发想拥有那个对象的欲望。触感只是导向对整个个体的执取。

有生命或者没有生命的各种所缘形成了感官欲乐的来源，如金银珠宝、米、牲口、家禽、车、房屋、土地、随从等。人们每天工作，就为了确保这些感官欲乐的来源，这样他们可以享有可口的食物，漂亮的衣服，精美的住处，以及各种娱乐。

贪爱（taṇhā）导向执取。一个人刚开始吸烟时，他对此感到高兴，但是习惯形成后他就沉迷其中了。因而，由于形成了习惯我们过度地喜欢某些特定的所缘，如果我们得不到它们，就会感到挫败和不平静。这样欲爱导向欲取（kāupādāna）（爱缘取）。

没有贪爱，执取不能形成。外国的音乐和歌曲不如源自本土文化的吸引人，所以人们并不是那么迷恋它们。风味奇特的国外美食也是如此，这些美食在本土则大受欢迎。

见取(diṭṭhupādāna)

另外一种执取是见取，也就是执着于错误的见解，这包括除了第三种、第四种取之外的所有的错误的见解。因而，每一种错误的信仰都可看作见取，下面将详细地阐述人们牢牢抓取的十种错见。

第一种见取认为布施不是善行，只是浪费钱。这种见解否认了善行的果报和价值，这种见解毫无根据。布施的行为使得布施者欢喜，它使得受施者身体和精神上获益，它甚至可以挽救一个快要饿死的生命。布施者是受人欢迎而且非常令人尊敬的，他死后可上升到天界。怀疑者很难相信这死后的回报，但是这些业果有神通的人能看到。这些神通之一就是天眼，天眼能够看到布施者在天界繁荣兴盛，而做恶行的无布施者在恶道受苦。甚至没有获得神通但培育了相当的定力禅修者也可能有这样的情景显现。怀疑者也许会把这些情景当做想象力虚构出来的东西而摈弃，但是关于他方世界的诸多描述相当一致，因而增加了此事的可信度。

第二种错见是否认慷慨布施（大规模的布施）的业果。

第三种错见是否认小的布施的善业果报，如向来客提供食物、新年送人礼物等等。这种观点本质上和第二种是一样的，指的是曾经在古印度流行的规模上较小的布施，后来被异教徒认为无用而废除了。

第四种错见就是否认善行或恶行的业果。有很多证据显示一个人善恶行在今生的果报，至于在来生他世的果报，那些有神通的人可以作证。但是那些过度喜欢感官欲乐的人，不喜欢控制他们的欲望，他们不赞成这些道德价值观，认为这些妨碍他们追求物质进步。因此他们提出许多立论，来合理化他们对因果业力法则的反对。总之，所有这类支吾搪塞都是因为他们对感官欲乐的过度贪爱。

第五和第六种错见是否认敬重、尊重、支持父母，即使因为在我们年幼的时候他们爱护照顾了我们。持有错误见解的人会认为：一个男人和他的妻子通过一次性交而偶然有了孩子，然后他们基于某种责任感养大了孩子，为什么孩子要感恩他们呢？因而孩子没有责任照顾好父母，而对父母不好也不是恶行。这种观点是可怕的，持有这种观点的人他们的孩子也不会尊敬他们。

第七种错见是否认除了人类和动物之外其有他众生的的世界存在，也拒绝相信动物来生可能为人的观点。

第八种错见是否认人类将再生于天堂或畜生界或地狱。它鼓吹人死亡后就完全断灭的观点。

第九种错见是否认可以通过化生（Opapātika）再生。换句话说，它否认存在众生不需要进入子宫怀孕而自发地出生。这种否认化生的观点是站不住脚的，因为来自全世界各地都有报道说遇到过善的或恶的鬼神，一些灵媒和巫医能够招徕他们；禅修者有时能够看到天神、梵天等。

最后一种错见认为，没有隐士或婆罗门能够论及此世界和其他不可见世界并且做到和自己的教导一致。这种观点暗示：没有人能够客观地基于自己的经验谈论业报，所以他们的教导是基于猜想和推断，是错误和邪恶的。

今天这种观点被反宗教者支持附和。他们拒绝相信佛和阿罗汉的存在，拒绝相信佛和阿罗汉经由他们自己的努力而如实了知世界。但是这种观点的潜在逻辑可以被同样的推理击败：我们可以拒绝这种观点，因为接受这种观点的人对此世界和他世界同样也不能如实了知。

佛法基于非凡的洞察力（观智），所以它适合于用实践检验，而且现在也有许多科学证据。

在佛陀时代，宣扬印度式不可知论的人叫阿逸多（Ajita），他没有任何证据地攻击所有的宗教，因而阿罗汉和佛陀必定也是他指责的目标。

前面所提到的十种错误的见解概括为否认业力法则。否认业也就是否认通过布施、善待父母和其他善行的累积所获得的利益，同样也否认成为阿罗汉或佛陀的潜在可能性。所以，下面提到的十种正见是基于对业力或有关道德行为的果报的信仰。

第一种正见是布施是有益的。布施者至少会获得受施者的称赞和尊重，以及在困难时获得帮助。布施者临终时安宁并且临终业相甚佳，死后投生善趣如天界或人界，这好的投生也许最终导向圣道和涅槃。通常菩萨和其他人正是以布施的善行为起点，踏上成佛、独觉佛或阿罗汉的漫长的道路。

布施的业果的证据也体现在不同人收获的差异上。有些人和别人做同样的工作，比如生意、种植等，但是他们的收获和别人不同。有人致富而别人却失败。有人没有努力工作就获得成功而别人尽管辛苦工作还是不成功。其他的因素都相同，财富上的不同无疑源于前生的布施与否。

第二种和第三种正见：相信业果法则的人，无论是大的布施还是小的布施如招待来客、赠送礼物等，对它们的业果效能，都已毫无疑问。

这三种正见暗含于业力法则或有关道德行为的果报的信仰中。一个人的命运是基于自己的善业或恶业，这是不可否认的事实。一个人依照他父母师长的指导，将会有人望,会得到他人的帮助而获得成就。随着他们年岁增长，他们也更兴旺发达。同样地，由于上一生的善业，一个人出生于好的家庭，拥有健康、财富、庄严的外貌和真诚的朋友。不好的恶业导致不好的果报如多病、贫穷、丑陋等，也显而易见。

第四种正见是相信业力法则，这也暗含着（第五和第六种正见）：我们认识到了父母深厚的恩情。父母自怀孕起就开始仔细照顾孩子，母亲特别地照料着她自己的健康、食物、行动等，这都是为了她子宫内的孩子。如果她是一位虔诚的佛教徒，她会守布萨日和忆念佛法僧，希望在精神上影响她的孩子。孩子出生后，父母提供他所有的物质需要和教育，当他到了一定的年纪他们竭尽所能地给予他经济上的支持，以便他开始他自己的人生。基于这些原因，尊敬和照顾我们的父母是我们不可推卸的责任；这种善行使得我们获益无边。至少尊敬父母的人将会被他的孩子尊敬，而对自己父母不善的人很可能被他的孩子鄙视。

第七、第八和第九种正见是关于此世界、他方世界和化生众生的正见。这些正见也意味着相信业力法则，也就是根据各自的业，在死后可能从畜生界或天界来到人界，或者相反。一定程度上这个业力法则能被证明，但是观察者得有神通力或观智或者理智思考的能力。

通过修习奢摩他（止禅），禅修者可以获得回忆起过去世的能力，有天眼（dibbacakkhu）则能瞥见一个人死亡到新生的情况。修习毗婆舍那者也可获得这种神通力。

那些不能修奢摩他或毗婆舍那的人得依靠他们的理性的力量。在佛教经典里记载了很多人能回忆起他们的前生（在佛教文献里被称为“前世忆念智”jātissarañāṇa），他们描述自己的过去生为人、畜生、精灵或鬼。理性的人可以看出这些记载清晰地显示，存在着死后从这个世界到另一个世界以及化生的过程。

在这里有必要讲述一下对来生的明智的思维方式。假设有两个人：一个人接受业力法则和关于来生的信念，而另外一个人不接受。因此后者不行善业例如布施、持戒等，也不避免造恶，不控制他的欲望，因而他没有值得他人尊敬和钦佩的美德。如果业力法则和来生是真实的，那么他死后必定立即投生到恶道，在那里轮回受苦无数生。

另一方面，一个相信业和来生的人将止恶行善，即使没有业或来生，他将会因他的好品性受人赞扬并声名远播。当他回忆起他的善行时他会感到高兴。作为一个好公民，他将会过着平和的生活。就在今生因着他对业的信仰，善业会自然增长，如果来生是真实的存在，那么他也确保有幸福的来生。所以无论现在或将来发生什么，接受关于来生的观点都会对我们有利，那么当然接受才是合理的。这是绝对可靠的思维方式，佛陀在中部《无疑经》（Apaṇṇaka sutta）里提到过。

第十种正见是相信佛陀、阿罗汉或圣者们的存在。圣者们宣说关于此世界和彼世界的超凡的真理，他们拥有的圣洁品质让人们相信他们的教导—这种信念也是相信业果的前提。阿罗汉和佛的成就部分是基于他们的圆满的波罗蜜，而波罗蜜本质上和善业没有什么不同，波罗蜜的培育是一种学习，如同小孩子需要学习许多东西以便成为受过良好教育的人，菩萨同样必须寻求知识和训练自己，以便达成他的目标。

一些父母和长辈带孩子们去看电影和戏剧，而有的人则带他们的孩子去寺院，这样孩子会培养出不同的习惯，有的孩子就培养了坏的习惯，滋长了对感官欲乐的贪爱，而有的孩子则获得了好的习惯去追求人生中更高的层面。好的习惯和自律是一种波罗蜜。有些孩子们自发地倾向于宗教生活，有些男人和女人对毗婆舍那禅修有巨大的热情和能量。这种小孩对宗教信仰的不寻常的兴趣或者成年人对心灵生活的不寻常的热爱，是源于前生的波罗蜜。

悉达多王子成为佛陀是经历了多生多劫极其漫长不断地逐渐积累和圆满波罗蜜，如布施、持戒、出离等。这不是一生就容易达成的事，是这些不断累积的善业潜能或波罗蜜帮助他增强决心，使得他能够离开家庭和豪华的皇宫生活寻求解脱。很多人谈论他们对（世俗）生活没有幻想，但是却很难放弃所有财富而出家，而菩萨那样的卓越的出离心则是难以想象的。

为了证道，菩萨也在过去生培育了其他九种波罗蜜：布施、持戒、智慧、精进、忍辱、决意、真实、慈爱、舍。结果就是在他的最后一生他能观察思惟、自证生命的本来面目和缘起法等。佛陀是因他的善业潜能（波罗蜜）引导他获得最终的解脱，同样地，独觉佛和阿罗汉们也是他们的波罗蜜引导他们获得解脱的。因而，对业的信仰使得修行至阿罗汉、独觉佛或佛陀成为可能。一个人接受了这种信仰就对佛陀和其他圣者们的出世间的智慧没有怀疑。

所以，见取通常和拒绝业力法则是同义词。在佛陀时代，甚至到在一百年以前，它没有广泛地流传，但是现在这种邪见开始流行，归因于那些以科学知识的名义批评业的教义的书籍。按照经典，邪见通常是根植于贪爱，随着人类对消费品的渴爱日渐增长，对业的怀疑可能变得更强，所以虔诚的人们对此要有所防范以保护自己。

除了拒绝相信业之外，见取也意味着强烈地执着自我的信仰和断灭见等等。只有戒禁取和我论取这两种邪见没有包括在见取里。


戒禁取（对错误修行方法的执取）

戒禁取(Sīlabbatupādāna)是对错误修行方法的执取，那样不会导向苦的止息。它认同牛、狗和其他动物的生活习惯，认为这样的方式可以导向苦的止息。佛陀时代有些苦行者认可这种教义。他们象动物一样生活：裸体，四肢触地地吃喝拉撒和爬行，露睡地面。他们相信如此生活有助于净化所有的恶业和阻止新业，从而确保在死后会止息苦和获得永恒的幸福。

这种信仰听起来不可理喻，但是有些人的偏好非常地离奇，他们的观念和倾向不同于他人。佛陀时代有两名苦行者，一位名叫富楼那(Puṇṇa)，他象一头牛一样生活，另一位叫色尼亚(Seniya)，他象狗一样地生活。他们来到佛陀那里，向佛陀请教他们的修行方式的利益[30]。佛陀不愿意回答他们，但是在他们一再要求下，他回答说：完全按照牛或狗的方式来生活的苦行者，死后将再生为牛或狗；相信这样修行会导向天堂是错误的，而执持错误的见解的人会堕落地狱或畜生道。接着佛陀继续讲到：（1）有害的修行方法将结恶果，（2）有益的修行方法将导向善果，（3）有害的修行和有益的修行的混合，（4）圣道的修习导向善恶业的完全的止息。

听到佛陀的这些教导后，富楼那就皈依了佛陀成为佛弟子，色尼亚也加入了僧团，通过修习佛法获得了阿罗汉果位。

钩乐刹帝利的故事

佛陀时代有一个人名叫钩乐刹帝利（Korakhattiya），他象一条狗一样地生活着。一天佛陀从他身边经过，当时跟随佛陀的是一位离车族比丘，名叫善星。善星看见这位苦行者四足着地行走，不用手而直接从地上咬食。他认为那是一位离欲的阿罗汉。然而，这位苦行者的生活方式是戒禁取的方式，将会使他落入四恶道。有着高尚的理想和愿望的人，会对此感到厌恶。然而善星比丘的低级品味和欲望导致他被这位苦行者吸引。当时并不象现在有许多人偏爱那些和佛陀的教法矛盾的错误见解和错误修行方法，这位离车族比丘是个例外，这可能是他（们）前生错误的贪执留下的习气。

佛陀看到了善星比丘的想法，说：“你把这位苦行者当作一位阿罗汉！我想知道为什么作为佛弟子你不感到羞愧？”这位比丘却指责佛陀妒忌苦行者的阿罗汉果位。当有人说出了邪师的真相时，愚痴的人当然反驳。佛陀解释他的目的是想要去除这位比丘的颠倒见，这种见解对这位比丘来说是很有害的。接着佛陀预言七天后这位苦行者会死于消化不良，堕落于最低级的阿修罗道；他的尸体将会被扔弃于某一墓地，那里有特定的一种草；如果这位比丘去那里问尸体目前他投生何处时，这尸体会说明。

佛陀说出这个预言是为了恢复善星比丘对佛陀的信心。通过修习奢摩他，善星比丘获得了禅那和天眼通，以他的天眼他看见过天神和天女们，他希望听到他们的声音所以他问佛陀获得天耳通的方法，但是佛陀拒绝了他的要求，因为他有障碍业，他可能还会因为不能获得天耳通而责怪佛陀。尽管如此，他还是对佛陀失去了信心，因为他想是因为妒忌使得佛陀拒绝了他的请求。因而佛陀预言苦行者的命运以影响他并挽救他的信心。

善星比丘将佛陀的预言告诉了这位苦行者，警告他不要暴饮暴食。苦行者禁食了六天，第七天他再也禁止不住诱惑了，他狼吞虎咽地吃下他的在家信徒供养的食物，就在那天晚上死于消化不良。

他的苦行同伴把他的尸体拖运到佛陀所预言的墓地之外的任意墓地。当他们到达之后发现那里正是他们想避开的地方，因为那里刚好有某种草如佛陀所预言的那样。他们试图将尸体拖走，但是草绳却断了，他们无论怎样努力想移走都无效，于是他们不得不将尸体就丢弃在那里了。

善星比丘听到了这些消息后，仍然希望佛陀的预言的后半部分是不真实的。他去到那个墓地，敲打尸体问他现居何处，这尸体站起来说他在伽拉甘几伽（Kālakañcikā）[31]阿修罗道，说完即倒地。伽拉甘几伽是阿修罗道最低级的地方。（那种）阿修罗是一种饿鬼，它有巨大的身体却嘴巴极小，不方便喝水和吃东西。

根据注释书说，是佛陀的神通力使得死尸被阿修罗饿鬼控制。倘若某些巫师有能力使得尸体站起来，那么不用怀疑佛陀通过神通使得苦行者的死尸复活。

善星比丘垂头丧气地回来，不得不承认佛陀的预言全部都是真的。即使如此，他仍然对佛陀没有完全的信心。后来他离开了僧团，甚至诽谤佛陀。

除了牛和狗的生活方式外，还有其他的戒禁取的修法。有的人神化大象、马等，换句话说，他们崇拜动物。注释书里提到君王崇拜，可能是指在缅甸人们崇拜各式各样的守护神。缅甸人崇拜守护神的动机不是为了希望从轮回里解脱出来，它源于希望获得现世的物质利益。因而它不属于戒禁取的范畴，但它是一种因信仰带来的执取，崇拜守护神使得有些人用动物做献祭。

还有火崇拜、龙崇拜、月亮崇拜、太阳崇拜、精灵崇拜等等。如果崇拜的目的是为了获得幸福和死后的解脱，那么它就是戒禁取。简而言之，所有的修行离开了四圣谛和八正道就可以列为戒禁，把它们当做解脱的方法而执着，就是戒禁取。

入流者清楚导向涅槃的正确道路，所以他远离戒禁取。他从经验上知道唯一的灭苦之道是通过观察名色法和修习八正道。

就好比说，如果你从经验上知道怎样从这个禅修中心走到大金塔，你就不会被任何指错路的人所误导。同样地，证得须陀洹果的禅修者知道了到达涅槃的正确方法，他就不会相信对上帝的信仰、守护神崇拜或苦行等信仰和修习方法，就不会误以为它们是解脱的方法。

那些不知道正确道路的人难免受到这些错误观念的影响。他们也许从父母、老师或朋友那里获得这些邪见；或者被那些鼓吹不正确的信仰和修法的书籍所误导。凡夫不清楚通向涅槃的正确道路，如果他不幸遇到错误的老师或修行方法，他就要受很多的苦。例如，严酷的苦行的修行方法只会导致不必要的艰难和痛苦，而牺牲动物来献祭无疑会导向恶道。

相信色界色界定（rūpa-jhāna）或无色界定（arūpajhāna）是解脱,同样也是戒禁取。简而言之，在这个世界上达到道德上的完美或获得禅那，尽管值得称赞，但如果认为它们就足以导向解脱而不修毗婆舍那，也就成为戒禁取。相应部《乌达伽经》（Uddaka Sutta）提到隐士乌达伽，他通过禅那进入无色界，就宣称说他已经根除了苦因，灭尽了苦。有另外一位叫阿拉若（Āḷāra）的隐士也有这种错觉。他们的这种错见或执取会引发善业使他们来生出生在无色界。

因此佛陀在对鹤梵天（Baka Brahma）开示时说：“我看见欲界、色界、无色界三界内固有的生、老、病、死等危险。我看见那些寻求涅槃的人仍然和存有系缚在一起，因此我不赞成任何一种存有 （生命现象）。我已经脱离了对存有的所有贪着。”

像两位隐士，那些不知道佛陀的教导的人永远不可能达到他们的目的地。尽管他们寻求永恒的幸福，他们在沿着错误道路行走，始终困陷在轮回的苦海里。因而强调需要修习八正道是很有必要的。

我论取（对灵魂信仰的执取）（attavādupādāna）

我论取是复合词“我论”（attavāda）和“取”(upadana)组合成的。Attavāda意味着相信灵魂实体，我论取（attavādupādāna）是对每个人是一个灵魂实体这种观点的执取。

对我见的执取有两种：普通的执取和深层的执取。普通的执取在无知的佛教徒中普遍存在，并不妨碍在圣道上的进步。这种信仰并不根深蒂固，因为佛教徒接受佛陀的教导，否认永恒的灵魂存在，承认名法色法是每个活着的个体的唯一的实相。有智慧的佛教徒更不容易受其影响，因为他们知道看、听等仅仅包含了感觉器官和与之相应的所缘及与之相应的识。

但是大多数人没有完全地脱离我见，甚至修习毗婆舍那者有时也会落入我见，它可能吸引那些没有达到圣道的人。

那些教导我见的人描述自我是五蕴的主人，是一个独立的实体，拥有自由的意志和自我决断的力。有一次，佛陀在与一位云游的苦行者萨伽卡（Saccaka）的对话中质疑了这种有关灵魂的见解，佛陀问道：“你说这物质身体是你的自我，你能够一直保持它的良好状态，避免任何不愉悦的事情发生吗？”萨伽卡不得不回答说不能。佛陀进一步地向他提问，引导他得出答案：事实上他并没有能力控制五蕴中任何一蕴。

因此佛教导师们翻译“rūpam anatta”（色无我）为“物质身体是不受控制的”等。事实上，这是在否认灵魂作为控制的实体（sāmi-atta）的错误的见解。每个凡夫都持有这种见解，相信人有自由意志。这种错见唯有通过毗婆舍那禅修才能完全克服掉。

主张我见的人还说“我”永恒地存在于这个物质身体，换句话说，这意味着整个轮回中一直存在着人格的同一性。

他们还说“我”是所有行动的主体，因而他们把它等同于行蕴（saṅkhārakkhandha）了，是这个错觉构建了“我看、我听等”错误的信念。

他们也说“我”是活生生的能感觉的实体；是“我”在高兴或不高兴，换句话说，他们用描述受蕴（vedanā）的话描述“我”或灵魂。

因而，尽管持我见者坚持“我”与五蕴无关，他们却认为“我”是这个身体的主人，永久地居住在这个身体里面，有主观能动性和知觉：所以事实上他们把它等同于五蕴。我见根植于诸蕴，一个人唯有通过禅修觉察诸蕴的真实特性才有可能完全脱离我见。

在四个取里面，第一个执取（欲取）是从贪爱（taṇhā）发展而来的。其他三种取的差异只是它们所贪爱的目标不同而已，它们基本点是相同的：都与信仰见解相关，也就是相信自我，相信仪式仪典，以及别的邪见。所有错误的信仰见解的生起都与贪爱相关。人们接受和执取一种信仰见解是因为他们喜欢它。因而毫无疑问所有四种执取都是根植于贪爱，因而佛陀教导说：“缘于爱，取生起”。所以，贪爱是因，执取是果。

取缘有


取缘有(Bhava)，其方式有两种：业有(kammabhava)和生有(upapattibhava)。业有意味着由业导向再生。佛陀描述它为导向欲界、色界和无色界的善业、不善业和不动业。他也把业有等同于产生新的一生的所有业。在三种业中，善业包含欲界八种善思（cetanā）和色界五种善思，不善业包含十二种不善思。不动业包含无色界的四种善思。随欲界善念生起的业也导向再生。这（善念）意味着戒除贪嗔和邪见。简而言之，业有是导向再生的善或不善的思。

生有有九种：1）欲有（kāmabhava）意味着欲界有情的名色，换句话说，它是指地狱、天界、人界、动物界和饿鬼的存有（生命）。2）色有（Rūpabhava）是指色界梵天的诸蕴。3）无色有（Arūpabhava)是指无色界梵天的名蕴。4）想有(Saññībhava)是指有粗想的有情的名色蕴，也就是除掉非想非非想天（和无想天）外的其他二十九层天的有情。5）无想有(Asaññībhava)是指无想天的色蕴。6）非想非非想有(Nevasaññī-nāsaññībhava)是指非想非非想天的诸名蕴。7）一蕴有（Ekavokārabhava）是指只有色蕴的存有。8）四蕴有（Catuvokārabhava）是指含有四种名蕴的存有。9）五蕴有（Pañcavokārabhava）是指含有五种名色蕴的存有。简而言之，生有是指缘于业的果报而来的存有（生命）的蕴集。它包含识、名色、六处、触和受。缘于取的有是业有；生有只是业有的副产品。

缘于触和六种愉悦或不愉悦的感官所缘，六种愉悦或不愉悦的感受生起。受缘爱，爱发展成取。取也许会过度发展到渴望在来生和家人重聚，或者和所爱的人一起获得涅槃。我们可以从下面的羊角商人的故事里看到取的可怕的力量。

羊角商人的故事

羊角（Meṇḍaka）在以前某一生曾是一位富有的商人。在那一生，在一次饥荒中，他的物资渐渐减少用完。最后，他不得不遣散所有的仆人，只剩下妻子、儿子、儿媳和一位仆人。一天，一位独觉佛出现了，前来托钵。他妻子在煮饭，只煮了刚好够他们吃的米饭。看到这位独觉佛，这位商人想起他的前生缺乏布施导致了这一生的饥饿，于是他将他的那份米饭供养给了这位独觉佛，祈求来生有大量的食物以及能和他的家族成员重聚。他的妻子也供养了她的那份米饭和表达相似的愿望。他的儿子和儿媳跟随着供养，同样祈求无限的食物、钱财和相同的妻子、丈夫、父母和仆人。这位商人和他的家人的祈愿清楚地显示了欲取的强大影响力。

今天大多数人是属于这种取。然而，更令人震惊的是仆人富楼那的取。在他将他自己的那份米饭供养给独觉佛后，他祈求大量的食物和再生到同样的家庭为仆人！他从来不祈求再生为国王或商人。他如此强烈地执取他的男主人和女主人，以致于他只想要再生为他们的仆人。

一次，一位村长陪同政府官员站立着。那是英国人统治的时代，缅甸的大部分高级政府官员是英国人。这位村长表现得非常高兴，对他们表示尊敬。他说当官员叫他时他非常喜欢说“是的，大人”。他的取和那位富楼那本质上是相同的。

这位独觉佛祝福羊角商人一家后离开了。他们看到他借助于他的神通力飞到了喜马拉雅山将这些食物分享给其他五百位独觉佛。就在那天，这位商人和他的家人发现他们的布施行为神奇般地结了果。他们发现饭碗装满了米饭，在他们吃得心满意足之后，饭碗里仍然有满碗的米饭。他们发现他们的谷仓里也装满了谷物。他们的愿望在乔达摩佛陀时代实现了，他们在摩揭陀城的帕地亚（Bhaddiya）再次和相同的人组建同样的家庭。他们的祈愿实现了的消息引起人们的关注，以致于国王派大臣来调查它。大臣发现这确实是真实的。这则故事记载在律藏里。

当贪求某个目标的欲望发展成强烈的贪爱时，这个人就孤注一掷不择手段地尽力获取它。偷盗、强抢、欺诈、谋杀等等，这些都是源于贪爱，在当今蔓延于世。有些犯罪是根植于欲取，而另外一些是生起于三种邪见取之一。人们之所以犯罪不仅仅是因为他们的不善欲望也是因为他们盲目地执取他们的妻子、丈夫等。下面的故事说明了欲取的不善后果。

布巴拉塔本生经

很久以前，在波罗奈斯住着一户穷人家[32]。他和他的妻子只有白色衣服。他洗干净了这些衣服，以便在节日的时候穿，但是他的妻子不喜欢它们,而是贪求粉红色的衣服。他努力试图说服她但完全无效，最后他只有另想办法。在一个晚上他潜入了皇宫的花园去盗取鲜花，为的是用来替他妻子的衣服染色。他被士兵抓住了，被国王处以钉刑。乌鸦们来啄他的眼睛，他承受极大的痛苦。然而，他嘀咕着说这些苦和当他想起没有达成他妻子的愿望和没能力和她度过节日时那种压倒一切的悲痛而言，算不了什么。因此，哀悼着自己的不幸，他死去了，并落入地狱。


许多人做错事是归因于他们所爱的人的压力。所有这些不善行都包含着根植于执取的业。因此，《清净道论》说，“在欲取的影响下，人们行不善的身、口、意业，贪求得到和保有感官欲乐所缘。如此的不善行通常导向恶道。”

正确动机和貌似好意错误的动机


有些好意的行为是善巧的，但有些所谓的好意行为是有害的，会产生不善业。比如，有些人相信通过“慈悲杀生”来杀死那些生病的动物来结束它们的痛苦是一种慈爱。所有的众生都害怕死亡，因此，杀死动物肯定是错误的。有些人认为加速某些无法治愈的病的死亡是慈悲，然而，病人并不真的想死，只是想脱离病痛。即使他们表达了想死的愿望，从佛教的观点来说，让他们死也始终是不道德的。如果一个人直接或间接地通过安乐死提早了父母亲的死亡，这是必然落地狱的重业。


“因贪爱人界和天界的欲乐，被错误的教导误导，有些人为了获取他们所想要的而做了杀生等恶行，由于他们的不善业，他们死后再生到恶道。”根据注释书，这些错误的想法来自于恶师，过去世缺乏善行，和缺少对自己的护卫（中译注：指没有严守正念和警惕恶念）。信赖了恶师将导致造不善业。而过去生造作了大量的不善业又使得他们很容易接受错见和养成恶习。缺乏警觉使得一个人容易受诱惑。


真正的宗教称之为正法（saddhamma）：“有德行者的宗教。”那些跟随正法的人听闻智者的教导，避免不善行、不善语、不善念，获得关于来生、业、果报的正见。因此，为了自己的利益，他们培育善念和修习布施、持戒和禅修。如此的修习是高尚的，因为它们无可指责，为大众所接受。没有人会指责一个避免杀生、偷盗、诽谤等恶行的人。我们所做的善行是善业，源自于对欲界的执取。它们会导向再生于人界或天界。因此，《清净道论》说，“那些听闻真实正法教导的人相信业和善行的效能，就象富人或天神一样拥有一张通往欲界更好人生的通行证。因此，他们基于欲取行善行，然后再生在人界或天界。”

有缘生


再生到人界、天界或恶道取决于善或不善业。因此，再生源于业，而业是贪爱和执取的结果。贪爱根植于六尘与六根的相触。换句话说，今生的识、名色、六处、触、受是前生的无明、行等的果报。进一步说，贪爱和执取产生新业，因而为更多的再生提供了基础。就象一个人前罪刚获假释时又犯新罪，或者在旧账还完之前又欠了新债。这样的新业在一生中会大量地累积。当因缘成熟时，这些业中的其中一个成为临终境相导致再生，而其它业导致未来的再生。如果前生任何残余的业拥有很大的业能时，它们就会比今生的业优先级更高而成为临终境相，导致再生于更低或更高的界道。这样的例子中，一个人死后的命运是由此业决定的。

四种业

根据果报的方式，业分为四种：1）重业（garukamma），2）惯行业（āciṇṇaka-kamma），3）临死业（āsanna kamma），4）已作业（katattā kamma）

五种重大不善业：杀父、杀母、杀阿罗汉、伤害佛陀、使得僧团分裂。重业的善业是色界定和无色界定，会导致再生到色界和无色界。重业会延迟其它的果报而由重业导致再生。重业的不善业直接导致死后落入地狱，因此它被称为“无间业”（Ānantariyakamma） —— 业报随后显现而没有延迟。一个人谋杀了父母，无论是知情还是不知情[33]，今生绝对不可能获得禅那或涅槃；死后注定会落入地狱，无论善业多少都不能挽救他们。阿闍世王的故事就是一个明显的例子。

阿闍世王的故事


阿闍世（Ajātasattu）王是摩羯陀国（Māgadha）频婆娑罗（Bimbisāra ）王的儿子，频婆娑罗王是佛陀的忠实信徒。在王子出生的前夕，王后生起一种想喝国王右臂血液的贪欲。当国王了解这个之后，他就割破手臂让血流出来给她喝，以满足她的愿望。占星家预言这个还未出生的孩子将成为国王的敌人。因此，他被取名为“阿闍世”，意思是“未出生的敌人”。王后试图将这个孩子流产，但是由于国王的业和孩子的业太强大而没有成功。此后，国王下令密切监督王后直到孩子生下来。当年轻的王子长大后，他被指定为王位继承人。之后他落入心怀邪恶念头的提婆达多的掌控之下，提婆达多滥用神通力操控阿闍世。提婆达多化作为一个男子，胸前盘着一条蛇，以一位比丘的身份出现在阿闍世的面前。阿闍世王子深深地被打动了，这不奇怪，人们总是对一些神迹感兴趣，而盲目相信那些能展示神迹的人。


阿闍世王子极为敬重提波达多，成为他的忠实信徒。接着提波达多进一步推动他的邪恶计划。他告诉王子既然人们都活不长，他应该杀了他的父亲而在年富力强的时候就成为国王，而提波达多也将杀了佛陀。王子试图杀害国王未成功，但是当频婆娑罗王了知他儿子的野心后，他就把他的王位交给他儿子了。尽管王位已转让但提波达多仍然很失望。在他的建议下，阿闍世王将他的父亲关起来让他挨饿。王后是唯一允许探监的人。她通过各种方式秘密地带食物给他，直到被禁止再去探监为止。从那以后，国王再也没有什么东西可吃的了，但是他设法通过来回经行来保持健康。接着，阿闍世王下令理发师弄伤他父亲的脚，使得他不能行走。根据注释书说，国王的脚之所以受到伤害是因为在某一个前生，他穿着鞋走上佛塔的座台，没有洗过的脚踏在了为比丘准备的坐垫上。

频婆娑罗王可能死在六十七岁那年。他的儿子阿闍世王内心不再有邪恶的念头了。在杀死他父亲后，他的善良的天性显现出来了，献身于护持佛陀的善业。他爱戴佛陀，多处建塔珍藏佛陀的舍利，全心全意地支持第一次经典结集。他是由于跟随了一位邪恶的老师才误入歧途造下杀父之罪。他的人生故事给予了我们深刻的教训，我们应该仔细地铭记于心。

就在他父亲死的那天，他的妻子生了儿子。听到这个消息，对孩子巨大的爱心充溢他的内心，让他想起他的父亲，他下令释放他父亲，但是已经太晚了。后来，从他母亲那里他听到在他孩提时代，他父亲是如何地爱他照顾他，他内心充满了懊悔，他的人生变得悲惨，晚上他不能入睡，被各种地狱境相缠绕，良心上因为自己对父亲所造的罪恶而备受煎熬，因为他父亲曾是佛陀一位忠实的信徒。

因此，由医生耆婆带领，他去拜见佛陀。那时，佛陀被一千多名比丘围绕着。然而，由于他们在深度禅定中，只有一片寂静。阿闍世王被这一场景深深地打动了，他说：“愿我的儿子乌达亚巴达（Udayabhadda）拥有比丘们的这种宁静！”可能是由于他害怕他的儿子将象他一样夺取王位谋害父亲。他的担心后来变成事实，并且往下传到他的曾孙，每个儿子都杀父夺位。阿闍世王向佛陀请教在僧团中生活的现世利益，佛陀详述了圣洁的出家生活所产生的利益：被居士团体尊敬和支持、戒德纯净、现世可获得初禅或更高的禅定、神通、烦恼的止息和获得道果。听了这些开示后，阿闍世王正式宣布他皈依佛陀成为佛弟子。如果不是由于他杀父的罪业，他应该获得初果。不过，从那以后，他获得了心的平静。死后，他免于落入最恐怖的无间地狱，如果未遇到佛陀，那将是他的归宿。

另外三种重业 —— 杀阿罗汉、使得佛陀受伤和蓄意分裂僧团 —— 也是必定落入地狱的罪行。

惯行业和临死业


另外一种业是惯行业。不善（非福行）也许成为了习惯，如果没有采取方法改变它，对来生会有不好的影响。因此，居士应该持守五戒。如果破戒了，他们应该重申他们持戒的愿望，以更警觉地护卫好他们的戒律。对比丘来说，戒律上的纯净同样至关重要。无论蓄意还是无意的，如果违反了任何一条戒律而不修正的话，将会形成惯行业。因此，比丘应该通过忏悔来再次获得戒律上的清净和重申持戒的愿望来护持好戒行。好的习惯，如常规的布施、尊敬父母和老师、忆念佛陀、禅修等，也是惯行业，它们能产生现前的善果。


如果没有决定性的惯行业，临终前所做的业行就决定再生。在《阿毗达摩》的一本书里说，临死业比惯行业更强烈，但这也许只有在极端的情况下才如此。按照注释书说，惯行业很可能抢先结果。然而，按照古代佛教典籍里的故事说，我们可以信赖临死业。一个人曾经做过行刑者五十年，临死前他供养舍利弗尊者食物和听了他开示，之后他再生到兜率天。还有一个与之相似的故事。一位僧伽罗族的渔夫，临死前偶遇一位长者，他再生到天界。

不善的临死业同样有强烈的作用。一位僧伽罗族的居士经过多年的禅修后由于从来没有见到光，他临终前感到失望和得出结论说佛陀的教导不会导向解脱。由于这个错误的见解他死后变成饿鬼。禅修中没有见到光等，也许是由于方法错误、精进不够或缺乏基础潜能等。同样地，前文中提到的善星比丘，获得天眼后但没有获得天耳，是因为他没有获得天耳的潜能，被他的业阻碍了。因此，如果禅修没有产生你想得到的效果时，你不应该失去信心。大多数情况下，按照正确的方法禅修都会获得不寻常的体验。随着心的稳定和纯净，被观察的所缘和观察的心清楚地区分开来。它们的因果关系和它们的持续快速的生灭也被观察到。到了这个阶段，你也许可以看见光，或者至少体验到喜悦、狂喜、轻安、中舍心等，这些是解脱的因素（觉支bojjhaṅga），这些对发展观智至关重要。如果没有障碍，而且方法正确和有足够精进的话，观察名色会导向这些更高层次的意识状态。

没有惯行业或临死业，曾在今生或过去生所做过的已作业会起作用。

生缘老、死、悲等

在“行缘识”章节我们已经详细地解释和强调了业在因果关系链中的重要性。既然临死之人执著与业相关的境相，缘于临终贪取，死后业生色随着结生心生起。业生色与感官所缘接触，感受生起，接着，贪爱产生。感受是否令人愉悦这无关紧要。（因为）愉悦的感受产生对愉悦的所缘的贪求，而不愉悦的感受也使得我们贪求愉悦的所缘。当贪求变强时发展成取，它驱使我们尽力去满足欲望。人们行善行或不善行，希望这样做会有助于满足于他们的需要和愿望。就是这基于贪爱的业有导致再生。无论出生在哪里，再生都是伴随着苦。

没有必要认为居住在畜生界或其他恶道才是受苦。作为人，苦也是不可避免的。为了谋生，你不得不努力工作。你也许被老板或房东折磨。即使你已经免除了为生存奋斗所固有的大部分苦，你最终不得不面对老、病、死。苦从母胎里就开始了；从入胎的那刻起，你不可避免地朝向老、病、死一路奔去。尽管你也许会过上一种似乎无忧无虑的幸福人生，但是身和心总是在不断地老去衰退。

一个印度寓言故事说明了老、病、死的必然性。由于害怕老，一个人服了长生不老药上升到天空，藏在天空。另外一个人为了逃离病苦藏到海底。第三个人为了避免死亡他躲到喜马拉雅山的一个山洞里。他们的儿子寻找他们，后来发现第一个人变老了、衰老不堪了，第二个人得了绝症，第三个人已经死了。每个人都受制于老、病、死。你一旦出生，就不能避开这些不幸。正如佛陀在《法句经》里说的，“无论空中、陆地或海洋，无有一地可逃离死亡。”

只要再生，老、病、死就必然发生。再生还导向忧愁、焦虑、悲叹和绝望。家庭成员去世我们感到伤心。当父母或我们所依靠的人或者我们深爱的子女过世时，我们痛彻心扉。当我们被贪官污吏剥削，遭遇盗窃、火灾、洪灾、风暴或不肖的继承人而失去物质财产时，我们会感到忧愁。病痛和健康水平下降也会导致忧愁产生。有些病人是如此沮丧以致于他们的心理状态成了他们康复的阻碍。对于严谨的出家人和居士，任何戒行上的欠缺都会引生懊悔。因此，隐士伊斯辛格（Isisiṅga）被一位女天神引诱后遭受极大的痛苦。那些被邪师误导的人，当他们意识到他们相信了错误的知见时，焦虑和懊悔也会折磨他们的心。许多其它的不幸也会导致忧伤、焦虑和绝望产生，如意外事故、被抢劫、失业等。

由于人类具有心智，无论什么时候接触不愉悦的感官所缘（而身体受苦）时，人们也会遭受到（心理）痛苦，这犹如在伤口上撒盐。但阿罗汉或阿那含圣者们却不是这样。因为他们已经脱离了嗔心，当他们面对身体上的痛苦时，他们的心依然宁静不受干扰。具有正念的禅修者也是类似的，因为他们脱离了会增加自怜之情的我见。因此，无论什么时候我们遭遇不愉悦的感受时，我们应该觉知它，这是佛陀教导的要点。


无论是过去、现在或未来的那些困扰人们的失意和不幸，当人们想起它们时，他们会感到不高兴。当他们发现他们自己身陷困境和面临厄运时，他们愤愤不平和失望。所有的这些痛苦都是源自于生。生命是苦和无我的，即便确有一个“我”存在来享受生命，也没有恒久的享受存在。根据缘起法的教导，唯一关联此生与彼生的链接是因和果。缘于贪爱、业果等，和此生的无明，五种果报生起：识、名色、六处、触、受。这些果报从出生就开始，到死亡才结束，期间还伴随着衰老、焦虑等其它类型的苦。

佛陀的教导对于那些对幸福和自我怀有邪见的人没有吸引力。然而，无我和苦是无可否认的 —— 甚至天界的有情也不能幸免。有些地居的天神不得不为了生存艰苦奋斗，比人类更痛苦。他们被称为堕落的天神，包括鬼、精灵等，它们属于最低级的天神。有些天界的天神不满意，因为他们没有宏伟的宫殿和充足的随从。即便是帝释天王也曾向摩訶迦葉尊者承认说，由于他的善业是在佛陀的教导弘扬于世之前很久造的并因此上升到天界，他的光不是很亮。他说当他看到那些比他更亮的天神时他相形见绌只好躲起来，因为那些天神在佛陀时代做过善业。因而，帝释天王不是一直都快乐的，他的女随从也是如此，她们告诉摩訶迦葉尊者说她们是不幸和痛苦的，因为在那些高级的天后群中她们算不了什么。

有些天神接近死亡前夕变得不快乐，他们的花冠枯萎、腋窝出汗和其他衰老的迹象预示着死亡的到来。其他一些天神当他们正沉溺于天界的快乐时突然死去，就象一个人的人生被中风突然掐断了一样。死亡也许只需一秒钟，就象一道烛光一样熄灭。在索巴马天神的故事中传达了这点。

索巴马天神的故事

一天，索巴马天神正享受着天界的快乐，他的随从女神们在唱着歌采花时突然死亡，落到地狱，索巴马天神可以看到她们在地狱受苦。他意识到在几天后他也将遭遇同样的命运。怀着极大的惊恐，他去拜见佛陀，请佛陀指示在哪里能够没有恐惧地活着。佛陀回复说唯一的路是通过收摄六根（indriya-saṃvara）来避开烦恼、通过少欲（dhutaṅga头陀行）和正精进（sammappadhāna）来培育觉支从而根除烦恼，以及证得涅槃，也就是放下一切。天神和他的随从听到这些开示后就获得初果。

这里我们解释一下女天神的突然死亡。在忙于追逐着快乐时遭遇突然死亡是可怕的，因为他们多半会由于不善业的力量而再生到地狱。如果任何迹象预示着死亡的来临，这会让天神害怕从而加重他们的痛苦。基于对快乐的贪取而产生的痛苦不仅仅限于欲界，许多无色界梵天也是如此。在梵天界，没有性的欲乐和其他感官欲乐。梵天神看、听或想的所缘没有性欲的暗示。然而，按《清净道论》所说，有些人贪求梵天界的快乐是因为他们通过传闻相信梵天界也有欲乐，而且这些欲乐高于人界和天界。正是他们的欲贪引导他们获得色界定或无色界定，最后到达色界或无色界。有些人想到或谈论梵天的欲贪，这并不奇怪。那些知道佛陀的真正的教导的人会反对这个观念，但它可能对那些无知的人会有吸引力。印度的宗教书里描绘梵天神带着妻子，有些人甚至把涅槃当作一个天堂，那里有天宫，天宫里人们能和他们的家人和随从住在一起。

极度贪取

欲取（Kāmupādāna）不仅仅指对欲界感官欲乐的极度贪取，也指对色界和无色界的贪爱。因而，根据《清净道论》，唯有证得四果，你才能摧毁这无止尽的贪爱。正是这种贪爱潜藏在为获得色界或无色界禅定的每一份努力之中。对普通人来说，这种禅定是基于欲界贪的造业的努力，它导向再生于色界或无色梵天界。从结生的那刻开始名色法持续不断地在老去。一位梵天的老去不象人类那样明显，但是当寿命结束时他不能避免死亡。由于脱离了嗔恨心，一位梵天没有忧愁和焦虑。由于没有身净色[34]，确保他没有了身体上的痛苦。然而，一位梵天不能逃脱老和死，那是每个有情都无法逃避的。因此，脱离老和死是以不再生为先决条件。为了不再生，我们必须努力避免造恶业，甚至造善业。拒绝业有意味着要求止息取和贪爱。为了这个目的，心路过程必须在受这里中断，任何欲望还没有发展就中止。通过观照一切现象的无常、苦和无我而避免贪爱产生，这是唯一的避免再生的方法，也是避开因果链上其他导致老和死的环节的方法。这意味着暂时灭苦，当你培育了通往圣道的观智时，就由暂时灭苦发展到最终征服苦。

见取为再生之因

见取（diṭṭhupādāna）意味着执取否认来生和业的邪见。因此，断灭见（ucchedadiṭṭhi），即声称有情死后就灭绝，是一种见取。持有这种见解的人们就没有理由避恶行善，他们不会为来生的福祉做任何善事，只尽可能寻求享受人生。由于他们没有什么顾忌，他们大多数的行为都是不善业，临死时构建了导向恶道的临终境相。难达伽（Nandaka）饿鬼的故事就是这么一个例证。

难达伽是秉嘎喇（Piṅgala）王时代的一位将军，秉嘎喇王统治着須頼吒（Surattha）国（位于当今孟买省的北部）。难达伽持有认为布施和其他善行无用的邪见。死后他变成一棵榕树下的一个饿鬼。然而，当他的女儿供养食物给一位出家人并分享功德给他时，他收到了无尽的天界的美食。他才认识到业力法则的真相，忏悔自己的邪见。一天，他领秉嘎喇王来到他的树下，以天界的美食招待了国王和他的随从。国王大为吃惊，便问他原由，这饿鬼便将他再生为饿鬼的事报告给国王。他说这是由于他的邪见、罪恶和反对布施等造成的。接着他告诉国王在他女儿分享功德给他之后他的命运发生了突然的改变。他也描述了他这期作为鬼的生命结束后，他不得不和其他持有邪见和诽谤出家的人一同遭受地狱的痛苦和折磨。因此，对邪见的执取会导向不善行和再生到恶道。

常见同样也会导致业行。常见者坚持有“我”，不知这只是错觉。持有常见者相信有一个永恒的自我将在来生承担当下业行的果报。因此，他们将他们自己奉献于他们所认为的高尚的行为中，尽管这些行为中有些可能是不善的。所有基于常见的行为，无论哪种都导向再生，也就要受苦。

迷信和不祥的再生

另一种业的基础是迷信。有许多迷信的例子，比如，认为看见一个低种姓的人会带来坏运气，认为房屋里有蜂窝或蜥蜴是贫穷的预兆等等。在这些信仰的影响下，一个人就可能做错事，比如，虐待无种姓者或杀死蜜蜂。心生（Cittasambhūta）本生经的故事表达了这点。在那个本生经里，菩萨是一位低种姓的男子，名叫心。阿难尊者是他的表兄弟，名叫生。他们以跳舞为生，用竹子作为舞蹈的工具。一天，一位商人的女儿和一位高种姓的婆罗门的女儿，带着随从外出野餐。这两位都非常迷信，当她们一看到这两位舞者就认为他们是个坏兆头，于是她们就返回家去了。她们的随从发怒了，就把这两位舞者打了一顿，说是他们破坏了他们的野餐的乐趣。

于是这两位舞者来到了塔西拉（ Taxila ）假装成婆罗门，努力地学习。心由于他的才智成为了学生中的学长。一天，他们的老师送他们到一个地方去背诵婆罗门护卫经。当生没有正念地喝热牛奶时烫到嘴，他用他的方言叫道：“哦，哦”，心也没有正念地说：“吐出来，吐出来”。这些方言暴露了他们的身份，他们的高级种姓的婆罗门同学发现了他们的秘密。因此，他们被打了一顿然后驱逐出学校。在他们的老师的建议下他们成为了隐士。死后他们落到畜生界，首先是两头鹿，接着是两只鹰。然后，心成为婆罗门族长的儿子，他回忆起他的前三世。他过着隐士生活，获得禅定，并有神通。生则成为了一位国王，他回忆起他的低种姓的往生，过着追求欲乐的生活。

通过神通，心知道他的兄弟心灵上的不成熟。等了五十年，他来到国王的花园。国王认出这位隐士是他某个前生的兄弟，并准备让他分享他的王宫之乐。然而，由于觉知到了善业和不善业的果报，菩萨已经宣誓过一种自我约束、出离和超脱的生活。他提醒国王他们在前生不论是低种姓的人时、还是为鹿和为某些鸟时，他们都是亲密的伴侣。他来此的目的是指出业的不确定性，催促国王成为隐士追求心灵的成长。然而，对于生来说放弃欲乐太难了，因此菩萨返回了喜马拉雅山。国王最后清醒过来，来到喜马拉雅山，受到隐士的欢迎。他成为隐士致力于修行，也获得了禅定和神通。

心和生他们是无可指责的，但是他们的对手由于他们的迷信偏见造了不善业。猎人可可（Koka）的故事也显示了迷信的恶果。

佛陀时代，一位名叫可可的猎人住在某一村庄。一天他带着他的狗出发往森林打猎。路上他遇到一位比丘正在托钵。猎人认为这个相遇是一个坏的兆头。而偏巧那天他运气很坏，什么猎物都没有捕到。在回来的路上他又遇到了那位比丘。那一刻怒气蒙蔽了他的眼睛，他叫他的狗去咬这位比丘。这位比丘不得不逃跑，爬上树，但他只能坐在一个低矮的树枝上。猎人就用箭来刺他的脚，他不得不抬起他的脚，一下接着一下。最后，他的袈裟松了，滑落下去，罩住了猎人。那些猎狗看到有人缠绕在袈裟里，就以为是那位比丘，于是开始咬他。结果，猎人被他自己的狗咬死了。那些狗看到咬死了它们的主人，就跑走了。这位比丘从树上下来，将这件事报告给佛陀。佛陀听后，就说出了如下的偈颂：

“如果一位愚痴人伤害一位纯净的无可指责的人，他的罪恶的行为就会反报到他自己身上，如同逆着风扬尘一样，灰尘会落到自己身上。”（Dhp. v 125）

这个故事里这位猎人的死亡和再生到地狱的结果是可怕的，而这些都是因为他的源于迷信的卑劣行为。

有些人听到占星家说行星的位置预告了不幸，他们就紧张了，于是他们在佛像前供上鲜花和蜡烛，供养出家人，聆听开示和练习禅修。有些人做了不好的梦时还请人诵护卫经以避开危险。他们做了这些善行会导向良好的再生，但是，象那些基于不善行的再生一样，他们同样会受苦。

波斯匿王迷恋一位已婚的女子，于是他将她的丈夫派遣到一个很远的地方出差。假如那男子没有完成所派遣的任务和没有当天返回首都的话，他就会被处罚。那男子按照国王的命令出发了，日落前返回。然而，城门已经关了，他不能进城，于是他在祇陀林寺院度过一个晚上。由于被邪恶的贪欲淹没，那晚国王不能入眠。他听到四个男子由于前生犯通奸在地狱受难的声音。这可能是佛陀的神通力使得国王听到这些来自地狱的声音。国王非常惊恐，一早，他就向他的婆罗门幕僚征询建议，这位婆罗门说这些声音警告着即将发生的灾难，为了避开这些灾难，国王应该杀一百头大象、马等做献祭。于是国王准备这些祭品。牺牲一千个生命来挽救自己一个人的生命，人的本性多么残暴！

献祭品中也包括人类，听到他们的哭喊声，王后摩利迦（Mallikā）让国王去向佛陀请教。佛陀告诉国王那些声音是迦叶佛时代的四个年轻人由于他们诱奸了已婚的妇女现在正在铜釜地狱受苦的声音。现在他们后悔了，延续不断地叫喊试图表达从地狱出去后他们要去行善的愿望。国王非常害怕，发誓说再也不贪恋别人的妻子了。他告诉佛陀昨晚他不能入睡所以那一晚感觉非常漫长。那位男子取回来了国王所要的东西后说，昨天他经历了非常长的一段旅程。

接着，佛陀说出如下的偈颂：

“不眠者夜长，困倦者旅途长，不知真理的愚痴者轮回长。”（Dhp. v 60 法句经 第六十偈颂）

听到这个偈颂后，许多人获得了初果和其他更高果位。国王下令释放所有准备屠宰的动物。如果不是佛陀的教导，他将犯下重大的不善业，因此这个故事也表明了迷信导致不善行。

盲信或宗教执取

对宗教执取也会导致产生善业或不善业。人们通常认为他们的信仰是唯一的正确宗教而其他的都是错误的。因此，他们设法传播他们的宗教，强行让他人改宗或迫害不信者。所有这些不公正行为都是源自于对宗教的执取。对政治或意识形态的执取也会产生业。有些人运用他们的权力通过各种手段将他们的观点强加给别人。他们用各式各样的方式扩散它，破坏他人名声、诽谤，或挑拨离间那些不同意他们的那些人，破坏他们之间的团结。所有这些努力和事件的发生，都归因于盲信。简而言之，不仅仅是我见，所有对修行和信仰的沉迷，都意味着对观念的执取，都会产生业。

对仪式仪典的执取（戒禁取）

有些人相信通过与八正道无关的修行方法可以获得解脱。这种信仰称之为戒禁取（sīlabbatupādāna），即执著于种种仪式，如崇拜动物，或采取动物的生活方式，或表演仪典等，希望获得解脱。根据《清净道论》，有些人依靠这些修行方法，把它们当作解脱之道，造作各种业行，这些业行会导致再生于人界、天界、色界和无色界。《清净道论》只指出导向人界和其他更高的界的业，没有提到导向恶道的业。然而并不能得出结论认为执着仪典不会导致恶业。注释书不提这点，因为它是不言自明的。

在《狗行者经》和其他经书里，佛陀说如果一个人的身语意完全象牛或狗等动物那样生活，那么他将再生为一头牛或狗。如果他接受这种观点但没有完全地实行它，那么他将再生到地狱或畜生道。当然，屠宰动物做为供养天神的献祭会导致再生到恶道。由于对某种礼拜形式、仪式和典礼的执取而做了其他的罪恶的行为，同样会导致再生到恶道。简而言之，所有把仪式仪典的功效作为苦难解药的信仰，都是对仪式仪典的执取。

根据《清净道论》的注释书，完全地遵循传统道德和世间禅定，把它们当做解脱之道，也是戒禁取。阿拉冉和乌达伽所获得无色界禅定就是源自于这种执取，基于对天神的信仰的普通的宗教修行方式同样都是源自于这种执取，所有这些执取导向再生，故而都导向苦。

对灵魂信仰的执取（我论取）

我论取（Attavādupādāna）是对灵魂信仰的执取。这种信念非常坚定地认为有一个永恒的自我是每一个行动、言语和想法的作者。很少有人能摆脱这种执取。普通人坚定地相信这个错觉，如“我看”，“我听”，或“我做了”。这些愚痴是自爱和关心自己的幸福安康的基础。王后摩利迦回复波斯匿王的故事说明了自爱的普遍性和力量。


摩利迦是一位花商的女儿。一天，她遇到了佛陀，她供养了食物给佛陀。吃完食物后，佛陀告诉阿难尊者，这位年轻女子将会成为波斯匿王的王后。就在那天，波斯匿王刚刚在一场战争中战败后骑马逃离。他完全精疲力尽而且情绪低落，就在一个花园休息，这里就是摩利迦家的花园，摩利迦细心照顾了他。由于迷上了摩利迦，国王就带她回王宫，封她为正宫王后。由于她最近的善业和过去生的善行她成为了王后，佛陀的预言成真。然而，摩利迦不如其他王后那么美丽，另外，由于她是来自贫穷家的女子，在宫廷中她感觉不自在。因此，为了使她安心，一天国王就问她她最爱谁。他期望的回复是“我最爱你”，如果她这样回答了，他就会告诉她他爱她胜过任何人。他想，他的这种爱的表白会增加他们的亲密度，使得她在王宫生活更安心自在。

然而，作为一位有信有勇的聪明女子，她坦白地回复说她没有爱任何人超过爱她自己的。她问国王同样的问题他最爱谁，国王不得不承认他也爱他自己超过任何人。国王把这则对话报告给佛陀。接着佛陀说，“在这个世界上没有任何一个人爱他人超过爱他自己的。因此，每个人都应该有同情心，避免虐待他人。”

在佛陀的这则谈话中，这个词语“我”不是指我见中的我，它只是指我在习惯用语中的表达，也就是当你说起自己以区别于他人时用我来表达。信仰我见也是自爱的一个来源。信仰越强，爱自己就越多。一个人爱他的妻子、丈夫或孩子，那只是一种辅助、陪伴或支持。夫妻之爱或父母子女之爱是根本不同于珠宝之爱的。因此，如果谁说他们爱其他人超过爱他们自己，那么对他们的话不要信以为真。

由于这种自爱基于我见，人们采取任何手段来保护他们自己的或他们家庭的幸福安康。为了他们自己的利益，他们毫不犹豫地做坏事。这种对永恒的自我的信仰也导致善业的产生，成为有些人为了来生的安康幸福修布施、持戒或禅修的动机。结果他们上升到天界，但他们仍然不得不面对老、死和其他不幸。

为寻求今生来世的幸福安康所做的每一份努力都是基于我见。这样的业行和那些生起于欲取的业行的不同之处只是它是基于对自我的痴迷，而不是贪爱欲乐。然而，那些执取我见者的自私和欲望是紧密相连的。圣者们完全脱离了我见，他们行善的动机只是欲取。因此，给孤独、毘舍佉、摩诃男等他们的布施、持戒和禅修是基于在人界或天界更好的来生的愿望，或者是希望获得更高的道果。

郁伽房主的故事

不返者（阿那含三果圣者）行善可能是因为他们希望得到色界或无色界的极乐和获得阿罗汉果位。当然，阿罗汉道能够去除所有的贪爱。郁伽的故事就是不返圣者以希望获得阿罗汉果为动机而行善的例子。郁伽（Ugga ）是毗舍离城的一位房主。佛陀称赞他说他有八项殊胜的品质。一位比丘问郁伽佛陀所指品质是哪些，郁伽回答说他不知道佛陀所指的品质是哪些，但是他确实有如下八项不寻常的品质。

1）当他第一次见到佛陀，他就坚定地得出结论：乔达摩是真正的、完全解脱了的佛陀。2）当他听到佛陀的开示他获得四圣谛观智到达不返者果位。从那以后他持守五戒包括戒离性行为。3）对于已有的四位年轻的妻子，他告诉她们他已经戒欲，他允许她们回到她们父母家或者与她们选择的男子结婚。在他最年长的妻子的请求下，他送她去她所爱的男子那里并为他们举行婚礼。4）他将他的所有财产分散供养给德高的智者。5）他接近比丘们时充满恭敬心。6）他恭敬地听比丘们的开示，如果比丘们没有开示，他就自己开示。7）天神来到他面前说，“佛陀的教导极善。”他回复说无论他们是否这么说，佛法都是极为善妙的。他没有因为与天神们对话而自负。8）他发现他已经脱离导向恶道、欲界的五个结缠（中译注：即五下分结）的束缚。

一天，郁伽将他最喜爱的食物和袈裟供养佛陀，佛陀对布施的特性做了如下的评论：“当你将你最珍爱的东西拿来做供养，你将得到你所喜爱的。当你供养一位高德行的圣者时，你所做的供养是普通人难以做到的。因而，你将得到你最希望得到的。”数年后，郁伽死了再生到净居天。不久后他来礼敬佛陀。他说他已经获得阿罗汉果位。他说当他前生供养他最喜爱的食物给佛陀时他发愿获得阿罗汉果位。佛陀再次评论了布施的利益。他说如果布施者供养他最珍爱的东西他将会得到他所喜欢的，如果供养稀有的物件他将会得到稀有的东西，如果供养高贵的物件他将体证高阶的果位。

这则故事的寓意是当布施你最珍爱的物品，你甚至有可能获得修行的最高目标：阿罗汉果位。郁伽布施时发愿获得阿罗汉果位，这个动机是欲取。有些人也许会不赞成以“欲取”这个词来描述希望获得阿罗汉果位的愿望，宁愿称它为善法欲（kusalachanda）。然而他们就得解释，导向初果或一来果等的善行，如布施或持戒，是哪一种执取。

内观禅修和执取

内观禅修的动力也应该归因于禅修者的欲取：寻求从轮回中的最终解脱。普通人必须禅修以便从四类执取解脱出来，而初果位圣者和一来圣者必须克服欲取。因此，内观禅修意味着征服执取。《清净道论》和《分别论》的注释书（Sammohavinodanī）[35]说，既然你必须通过行善去掉无明，那么无明是善行的间接因。而且说内观禅修是解脱必修的欲界的善行。

接着的问题是内观禅修是否会导致再生。《增支部》的注释书和《发趣论》表明有这种可能。《增支部》的注释书说前三个正见导致良好的再生。然而，后两个正见，也就是，产生于道果的正见和产生于观智的正见，会引导禅修者出离轮回。然而，一位博学的长老库拉帕亚（Cūḷābhaya）尊者说过，这样的禅修者最多经七次再生后可获得阿罗汉果位。根据《发趣论》，观想无量生会导致再生在欲界，注释书将无量思定义为种姓思（gotrabhū cetanā）。因此，在获得阿罗汉果位前内观禅修会导致再生的说法是具有说服力和合理的。

然而，如果具有了解所有感官所缘的的无常、苦、无我之特性的观智，就能够抵挡欲贪，确保脱离轮回。贪爱的不再生起意味着业和再生不再生起。因而，通过刹那当下舍断烦恼（tadaṅga-pahāna暂断，彼分断），内观有助于抵挡业和业果的产生。此外，通过推论，禅修者也可以领悟其他现象的三共相。因而，禅修者通过镇伏舍断（vikkhambhana-pahāna）而抵挡了烦恼及其业能。接着道智生起，从而根除烦恼。道智的出现好比是政府部门的总管在官方信函上签字。总管签字是员工们所做的一切工作的最后一点点，而员工们制作官方信函做出的贡献则不能忽略，同样道理，我们也不能忽略内观禅修在解脱道上的主要贡献。类似的比喻如砍倒一棵树，需要先用锯子，最后用斧子将其砍倒，我们不能忽略反复使用锯子对砍树的贡献。《清净道论》的疏钞说，“出世间道智只是根除那些已被禅修者通过世间观智努力克服的烦恼”。非禅修者在幸福和自我的错觉中忙碌着。这种错觉导致贪爱、有、再生和生命中所固有的所有苦。

轮回中的三个阶段

缘起法包含了两个生命的轮转：前轮转和后轮转。前轮转从无明开始，到感受结束，无明是它的主要来源；而后轮转从贪爱开始，到老死结束。在前轮转里，过去生的无明和行导致再生，而在后轮转里，贪爱、取和有导致将来再生。

这两个轮转显示了一个人的生命怎样通过因果相连。如果按照时间尺度来描述缘起法，那么无明和行是过去生的两个环节，从识到有是关于今生的部分，而生、老和死是关联来生的。因而缘起法分为三个阶段。

区别行和有

缘起法里只将过去因描述为无明和行，但是无明总是被贪爱和执取跟随着的，行也总是导致有的产生。因此在《无碍解道》中注释缘起法如下：“当我们行业行时，无明（Avijjā）控制了我们。行（Saṅkhāra）意味着构思和努力。爱（Taṇhā）就是贪求某个业行在今生来世的结果。取（Upādāna）是对业行和它的结果的痴迷。业有（Kammabhava）是动机（意志）。这过去的五个因素构成了现在再生的原因。”因而，如果我们全面描述过去因的话，我们必须考虑无明、贪爱、取、行、有这五个环节。当然，无明、爱、取称之为烦恼轮转。行和有称为业轮转。注释书里在行和有之间做了区分。它描述在一个行动前的构思、计划等称为行，而做某个行动时的意志动机称为有。因此，在布施前准备钱和买东西等是行，在布施供养时的心的状态是有。策划一个谋杀案是行，杀生时的意志动机是有。

区分行和有的另一个方法是以速行心为基础。所有的行动，如谋杀或布施，都包括七个速行心。前面六个速行心称为行，最后一个速行心称为有。

区分行和有的第三个方法是将意志（思心所，动机）描述为有，而其它与意志动机相关的心所为行。第三种分类方法有助于我们描述色界和无色界善行。所有这三种区分适应于欲界的善行或不善行，但是第一种区分对那些还未很好理解的人来说非常明了。

另外，《清净道论》将再生归于一个人临终最后时刻所留意的境相。因此，根据这个注释，有可以定义为过去生激发善行或不善行的意志动机，行可以定义为缘于临终经验的心理状态。

过去因，现在果

因而，由于由过去的五个因构成的烦恼和业的轮转，结生心生起，伴随而生的是名色、六处、触、受。这五个统称为果报的轮转。由于他们的无明，普通人颠倒地认为感官所缘和法所缘是愉悦的。他们发展出贪爱，导致这邪恶的因果轮转，构成他们的苦的轮回。识、六处等作为过去业的果报生起。如同所有其他现象一样，这里只有因和果，没有一个我、上帝或造物主。唯一不同之处是在于支配这关系的道德法则，不论愉悦的感受还是不愉悦的感受，感受的属性都依赖于过去的善行或不善行。在实相里没有“人”有愉悦或不愉悦的感受，也没有“有情”使得你有这么一个体验。生命现象只是识、触、受等的相续之流，它缘于无明、爱、取等。

内观禅修所需的知识

那些对缘起法或《阿毗达摩》有了一些了解的人说，如果没有这些知识是不可能禅修的。然而，如果你在一位博学的老师的指导下禅修，你就不需要为更高深的佛教理论担心。即使你只知道生命是无常、苦、无我的名色过程，你也能够跟随得上你老师的指导。这种简单的知识足以满足一心想证得阿罗汉果位的禅修者智识上的需求，这句话来自于《小贪灭经》（Cūḷataṇhāsaṅkhaya Sutta），佛陀在此经中谈到内观禅修。禅修者对名法和色法的了解称之为“abhijānāti尽知”，注释书解释为全然的了知。它指名色分别智（nāma-rūpa pariccheda ñāṇa）和缘摄受智（paccaya-pariggaha ñāṇa）。通过观照，你遍知（parijānāti）所有现象为无常、苦、无我。这里，遍知是指思维智（sammasana ñāṇa）和其他观智。

缘起法和因果关系的知识否定灵魂或我的存在，就足够适应內观禅修所需。不必透彻地知道十二环节，或缘起法中十二因緣。如果内观禅修要以如此广泛的知识为前提，那么一个低智力的人象周利盘陀迦尊者就不能禅修了。周利盘陀迦尊者的记忆力是如此之差以致于他学了四个月都不能记住几首偈颂。然而，他在佛陀的指导下禅修几个小时后就获得阿罗汉果位。

一位名叫玛蒂迦玛妲（Mātikamātā）的女居士她比教导她禅修的比丘师父们先获得不返者果位。她不知道《阿毗达摩》或缘起法。许多其他人也象这位女居士和周利盘陀迦尊者一样。因此，尽管你也许没有透彻地研读《阿毗达摩》，如果你认真地禅修，你能够获得道智果智。

忽略感受的实相本質是无明，喜欢感官所缘是贪爱，執着这个感官所缘是取，因希求今生来世的幸福而行善行或不善行是行和有。这五个因素是今生因，将导致死后再生。缘起法只提到三个因：感受、贪爱和取。然而，这三个因素包含了其他两个因素：无明和行。既然这两个因素分别是贪爱和取的基础，因此《无碍解道》将所有这五个因素描述为来生再生的因。

去除现在因

每一个善行或不善行意味着这五个现在因的联合，在一生中这可能成千上万次地发生。在有力的条件下，这些因也许会导向死后再生，或者两三次相续的再生。每次出生都伴随着老、忧和死，因此，为了避免这种苦，我们应该去除这些因。所以我们应该在所有现象发生的当下即刻观照它们。随着定力的发展，我们将观察到它们瞬间的灭去，从而体验到它们的无常、苦、无我。这种证悟有助于我们克服会刺激贪爱、取和业果增长的无明和愚痴，这样我们使这五个现在因不再活跃，预先阻止了再生和与之相关的苦。

这称之为“彼分断”( tadaṅgapahāna)、“暂时地断除烦恼”。通过这个方法，禅修者获得“彼分涅槃”（tadaṅga-nibbuti）、“部分地或暂时地熄灭烦恼”。之后，圣道生起，那意味着诸行的止息和对涅槃的证悟，即正断舍断（samucchedapahāna），烦恼和业连根拔除了。初果圣者克服了导向恶道的烦恼和业，再生至多不超过七次。二果（一来）圣者克服的烦恼使得他们再生不超过一次。三果（不返）圣者去除了那些导致再生到欲界的烦恼。最后，阿罗汉圣者完全根除了所有余下的烦恼和业而成为一位值得礼敬的圣者，因为他已经完全地脱离了烦恼。

阿罗汉的人生观

阿罗汉们对感官所缘的本质没有错误的认知（愚痴）。他们觉知它们的苦相，这意味着由于他们脱离了痴他们能完全地证悟苦的实相（苦谛）。因此，他们不贪求任何东西。无疑，他们必须满足身体的基本需要如吃、睡等，但是他们把这些当作行苦，没什么值得喜欢的。问题是： 阿罗汉们是否希望快快死去以结束这种苦呢？然而，希望早死或色身的解体仍然是嗔心，而阿罗汉已经去除了这个嗔心。《长老偈》(Theragāthā)里，一位阿罗汉长老说他既不希望死也不希望生。阿罗汉没有希望长寿，因为生命意味着五蕴内含的痛苦负担。尽管五蕴需要不断的关心与照料，但它们一点也不可靠。对许多中年或老年人来说，生命无非是挫折、失望和痛苦。生存条件恶化、身体健康水平下降，生活能力的丧失和死亡在等着他们。然而，由于无明和贪爱，许多人还是乐于活着。而阿罗汉们觉醒了，他们认为生命毫无吸引人之处。

但是由于阿罗汉们已经克服了嗔心，他们也不希望死亡。他们以平等心期待着他们的般涅槃（parinibbāna），这种期待心和一位工人等着发薪水的心情相类似。一位工人既不喜欢为了谋生而面对艰难和贫困，也不想失业。一位工人想要的只是钱和期待的只是薪水。同样地，阿罗汉们等待死亡，当想起他们的寿命时，想知道还要忍受这个身体的重负多久。由于他们完全的觉醒，般涅槃后他们的生命之流完全地终止，因此，它被称之为无余涅槃（anupādisesa-nibbāna）。

非断灭，而是苦灭

那些相信有我（灵魂）者不赞成涅槃，他们把涅槃看成是一个有情生命的断灭。事实上，涅槃是苦的灭尽，这是由于名色现象和导致它们生起的因缘即业和烦恼不再生起。佛陀指出爱灭则取灭，取灭则有灭，如此等等。随着再生的灭去，则老、死和其他种种苦灭。一般认为生、老、死是折磨有情生命的不幸。然而，这些不幸只是名色过程的特相，而无关一个活着的有情。既然没有灵魂，那么随着再生的中止而将此说成是一个生命的断灭是没有意义的。因此，那些把涅槃看作是断灭的人没有脱离对自我幻象的痴迷。对于有智慧的佛教徒，涅槃只意味着苦的灭尽。在亚马伽（Yamaka）尊者的故事里表明了这一点。

亚马伽尊者的故事

亚马伽尊者[36]相信阿罗汉死后就断灭了。尽管其他比丘指出这是错误的，他仍然固执己见。当舍利弗尊者传唤和询问他时，他承认五蕴是无常的和苦的，也承认把它们看作是我或我所有是错误的。舍利弗尊者告诉他如实观照五蕴。他会从错见中觉醒，远离执著，得到解脱。

在他听舍利弗尊者的开示的当下，亚马伽尊者便证得初果，他脱离了邪见。舍利弗尊者再次问他，他回复说他不再把阿罗汉认同为色、受、想、行、识五蕴，他也不相信阿罗汉存在于五蕴外的任何地方。因而，既然生时都找不到可以称作阿罗汉的有情生命，那么说阿罗汉死后断灭了是毫无意义的。亚马伽尊者忏悔他的错见。他此刻脱离了邪见，因此关于阿罗汉的命运他知道怎么说了。如果有人要问他，“阿罗汉死后会发生什么？”他就回答说：“阿罗汉的死亡意味着五蕴内在之苦的完全止息。”

舍利弗尊者证实了这个关于阿罗汉的观点。舍利弗长老把五蕴比作伪装成朋友的杀手，并说，如果把五蕴认同为我，就象欢迎杀手一样危险。

亚马伽尊者最初相信阿罗汉死后即断灭，什么也没有了，这意味着相信有灵魂存在。把涅槃当作断灭的观点是“断灭见”（ucchedadiṭṭhi），这种观点认为涅槃就是死后灭绝了。当亚马伽尊者体证真理实相获得了初果位后，他说阿罗汉的死亡是五蕴内在之苦的止息。如果没有当下觉知看、听等等身心现象，会导致无明、爱、取、业和行的生起。这些相应地导致生、老和死的产生。正念预先阻止了五个现在因和包含着苦的五个果。

瓦季那比丘尼的名言

在瓦季那（Vajirā）比丘尼的有名的偈颂里也强调了苦的灭尽。当瓦季那比丘尼在靠近祇陀林寺院的一颗树下打坐时，魔罗出现了。为了扰乱她，魔罗问道：“嘿，比丘尼！谁创造了一个有情生命？创造者在哪里？一位有情生命怎样产生的又将怎样结束？”

瓦季拉比丘尼回答说：“哦，魔罗！你认为一个有情生命是什么？你相信一位有情生命存在这不是一个愚痴的错见么？你所认为的一个有情生命不过是一堆蕴聚。在这个蕴聚中没有一个生命存在。一个有情生命仅仅是色、受、想、行、识的五蕴组合体的称呼用语，就象‘马车’只是称呼车轮、轮轴、车架等组合体的一个用语。除了五蕴外，找不到一个生命 —— 只有苦的生起、暂存和灭去。”

因此，一个有情生命应该作为一个普通语义上的用词来理解。在绝对意义上它并不存在，只是一个名色过程的相续。它包含了无明、爱、取、业、业行作为原因；识、名色、六处、触、受作为结果。这些结果转而成为原因，导致再生和更多的苦生起。

缘起法的其他方面

因果链中包含着四组因素：第一组是过去因，第二组是现在果，第三组是现在因，第四组是未来果。这些组称之为“集（saṅgaha）”或“群（saṅkhepa）”。它们也翻译为摄类。这四个摄类有三个链接：1）过去因和现在果的链接，行作为因，识作为果。2）现在因和现在果的链接，感受作为因，贪爱作为果。3）现在因和未来果的链接，有作为因，生作为果。总共二十种因素包含在名色过程中：五个过去因，五个现在果，五个现在因，五个未来果。

三个轮转

缘起法包含三个轮转（vaṭṭa）：烦恼轮转、业轮转、果报轮转。第一个轮转（烦恼轮转）包含无明、贪爱和取；第二个轮转（业轮转）包含行和有；第三个轮转（果报轮转）包含识、名色、六处、触、受。第三个轮转（果报轮转）再导向烦恼轮转，而烦恼轮转导向业轮转，如此等等，周而复始，没有止尽。这三个轮转驱动着苦的轮回。轮回意味着在因果关系中名色过程相续不断地发生。

为了将我们从轮回中解脱出来，我们必须行善行。我们应该学习佛陀教导的四圣谛，在看、听等时观照，从而体证名色现象剎那生灭不已的实相。这个洞察力（观智）阻止了颠倒见，使得我们从贪爱和执取中脱离出来，也就是从再生和苦中脱离出来。

《清净道论》描述了业在烦恼轮转中的作用。禅修者看见身心复合体怎样生起于业轮转和果报轮转，他就认识到只有业和业果的存在。由于过去业，产生今生名色；名色在今生产生业，导向再生。因而，名色无止尽地生起。名色的生起意味着感官现象的生起，如看、听等。这些导致烦恼、业和再生相续地生起。因此，这名色过程是缘起于业轮转和果报轮转。根据《清净道论》，这种内观智意味着观察到缘起（paccaya-pariggaha-ñāṇa缘摄受智）和克服疑惑而清净（kaṅkhāvitaraṇa-visuddhi度疑清净）。

应铭记于心的四个特点

缘起法的四个特点应该牢记于心。第一点是名色过程构成的个体角色包含了相续的三世（前生、今生、来生）。尽管缘起法强调所有现象的缘起性，但是如果相信无明、贪爱和其他诸因涉及的是一个人，而识、名色和其他诸果涉及的是另一个人，就是错误的观念。这种观念暗含着一个有情生命死后就灭绝了，这是断灭见，佛陀反对这种邪见。名色过程好比一棵正在生长的芒果树。一颗芒果树种子发芽长成幼苗，幼苗长成树苗，树苗长成一棵树。这里种子、幼苗、树苗、树形成了相续不间断的因果关系链。严格地说，区分树和树苗是难以做到的。同样地，无明、行、识等作为因与果相续不间断地发生。因此，以世俗用语称呼它为某一个特定的人并非是错误的。比如，是提婆达多曾分裂僧团，也是提婆达多现在在地狱受苦。商人给孤独行善行，死后是给孤独上生到天界。

沙低尊者的邪见

将业的作者和果报的承担者联系起来会使得我们有可能避开断灭见。另一方面，有些人相信一个有情生命从一生转生到另一生，这是错误的常见。佛陀时代沙低尊者持有这种邪见[37]，他因为《本生经》故事而持有这种见解。佛陀确认他自己是这些本生故事中的主角，所以沙低尊者推理说：“菩萨的物质身体在他死后瓦解了，不会传递到他的最后一生。只有心度越死亡，形成菩萨每一生的个性特征。这适应于其他每一个有情众生。不像物质身体，心不会瓦解，它从一个身体传到另一个身体，永远存在。”然而，《本生经》只是强调业的作者和果报的承担者之间的关系的相续性，并不意味着心的转移或任何其他特质从这一生转到另一生。所有一切都会灭去，但是由于因果联系，我们必然认定《本生经》故事的主角最后成了悉达多王子。问完沙低尊者后，佛陀说：心是缘起的，如果没有与之相关的因，它不会生起。

佛陀将它比作火，火是根据它的燃料而命名的。燃烧木材生起的火称之为木火，燃烧草生起的火称之为草火，如此等等。同样地，心总是缘起于某物并相应地随之命名。因而，生起于眼根和色法的心称之为眼识，生起于耳根和声音的心称之为耳识。简而言之，心的名称是根据产生它的根门命名的。当火生起的原因改变，它的名称也改变了。当火蔓延到一座房屋时，草火变成房屋火。同样地，心的身份根据它所依赖的感觉器官变化而变化。对于相同的感官所缘和相同的感觉器官，在心路过程中，每个刹那所生起的心都是新的。因而，认识心路过程的真相是为了脱离断见，另一方面对它的错误见解也导致常见。

每一个现象的不同特点

缘起法的第二特点是构成因果链每一个现象都不一样。因而，无明是一个不同的现象，它导致行产生。行是另外一个不同的现象，它导向再生，如此等等。辨别这些现象的差异是为了认识它们的因果关系，这种认识会使得我们脱离常见。它有助于我们去除那种认为有个永恒不变的我度越死亡转到下一生的错觉。

常见和断见源于人们看问题的角度不一样，要么强调相续的两生之间的联系，要么强调它们之间的区别。如果我们不明智地把我们自己等同于今生的名色过程和前生的名色过程，我们将倾向于常见。另一方面，如果我们强调现象的分离，我们易于落入断见的陷阱。正确的态度是认识这种一生接一生的相续的因果过程。这个观点强调名色作为个体的角色，由于这样，业的运作得以澄清。然而，它不意味着名法、色法或一个自我的转移。它意味着今生旧现象的灭去和新现象的生起是基于过去的业。

这种观点对内观禅修非常重要。对于在名法色法生起的每个刹那观察名色的禅修者来说，缘起法的这两个特点是清晰的。你渐渐觉知到包含无明、爱、取等等的因果之流。你觉察到相续性，和不间断的名色过程之流。因此，你完全拒绝断见。更进一步，由于无论何时你观照你觉察到的是新生起的现象，你辨别出感官所缘和能知之心。观照中你辨别出感受、贪爱、取、业行、识等，是心的运作过程的不同的阶段。由于你充分地觉察了每个新现象的生起，从而你脱离了常见。

无为而为

缘起法的第三个特点是自然发生的无为而为。无作为（avyāpāra)，无明就缘生行。无作为，行就导致了再生。了知这个事实，意味着观智达到了无人或无作者（kāraka-puggala）的阶段，没有能看、听等的人或作者存在，这使得我们脱离了我见。然而，按照《清净道论》里说，如果误解了这个原则，你就可能变成一个道德价值怀疑者而接受宿命论并否认道德责任。

如果你观照现象的不断生灭，那么现象的无意志的自然特性对你来说是显而易见的，因为你清楚地认识到它们是缘起的，它们不会根据我们的希望来行动。

从因到果的关系

缘起法的第四个特点是一一对应的因果关系（evaṃ dhammatā法尔如是的自然法则）。每个因只导向相关的果；它与任何不相关的果无关。换句话说，每个因是它相应果的充分必要条件。没有偶然（无因见），也不是道德无能为力（akiriya-diṭṭhi无作见，业不能产生果报）。然而，按照《清净道论》里说，如果误解这个特点，它就为荒谬的宿命论者（niyatavāda）提供了基础。禅修者清楚地看见了每个果相对于它的因的关系，因此他们对于一一对应的因果关系和道德责任的真相不再有任何怀疑。

我已经详细地解释了缘起法的要点。禅修者根据自己的经验去思考这些要点，将会更清楚地理解缘起法。但是缘起法是深邃的，禅修者不可能领会超过他们智力水平的部分。当然，只有成正觉的佛陀才能透彻知道这一切。你应该设法去理解它，在你智力范围内尽最大可能地理解它。为了达到这个层次，你应该听闻比丘们的开示，反思你所听到的，和通过正念禅修加深你的理解。在闻、思、修三者之中，正念禅修是最重要的，因为以此方法获得观智的人会证道，因而就脱离了恶道的危险。

阿罗汉的特质

我将以解释阿罗汉来结束关于缘起法的开示，阿罗汉（以远离烦恼故为阿罗汉）是佛陀最主要的特质。缘起法包含了从无明开始至老死结束的十二因缘链。它以无明和贪爱为两个根本因，有两个生命轮转链。前一个生命轮转链从无明开始至感受结束，后一个生命轮转链从贪爱开始至老死结束。因为焦虑和忧愁不出现在梵天界，它们不一定源自于生，因此，它们不算在缘起法的因缘链中。

再者，前一个生命轮转链直接显示了只有无明和行，但是无明暗含着贪爱和取，行暗含着有。因此这五个环节形成了过去因，而识、名色、六处、触和受形成了现在果。这些是善和不善业果，当我们看、听等的时候，我们会清楚地经验这些业果。后一个生命轮转链直接与爱、取、有相关。然而，这些环节暗含无明和行，因此，无明、爱、取、行和有是现在五个因，导致未来的再生、老、死。这些果和现在果相同，因此，未来果也是五个。因此，总共四组：五个过去因、五个现在果、五个现在因、五个未来果。

这几组代表了三个因果关系：过去因到现在果的关系、（这些）现在果到现在因的关系、现在因到未来果的关系。生命的缘起明确地显示在这些因果组中。这些因素也可以按轮转分组：烦恼轮转、业轮转和果报轮转。这些我们已经解释过了。

那些做了善业的有情生命上升到人界和天界，而那些做了不善业的有情生命下堕到恶道受苦。有情生命被局限在轮回里，只有当他们遇到一位明智的老师，他们才获得机会行善。一位明智的老师难找，因而大多数人容易行不善行，他们因此不得不经验痛苦的业果，因而可以说他们在遭受报应。一旦圣道建立了，就不会再落入恶道，但是业报还得承受，甚至佛陀和阿罗汉们也不例外。

切断烦恼的轮转

如果我们希望终止三个轮转，我们必须去除它的原因 —— 烦恼的轮转。烦恼从从看、听等生起，因此我们必须练习正念以防止烦恼的产生。正念和正定使得我们觉察到所有现象的无常和无我。这意味着我们不再有颠倒见并脱离了烦恼、业和果报的轮转。现在，我将就关于佛陀的特质这个主题来展示终止三个轮转的方法。

佛陀的特质

佛陀被赋予的名号阿罗汉，是指佛陀如下的特质：

1）佛陀已远离烦恼。所有阿罗汉也是如此，但是他们没有断除他们的习气，即使他们达到了他们修行上的目标，习气还是继续跟随他们。毕陵伽婆蹉（Pilindavaccha）尊者的故事就是这样一个例证。尊者是位阿罗汉，被天神们爱戴和被佛陀赞美。然而，他有一个习惯，就是粗鲁地称呼比丘同修或居士们。有些比丘向佛陀抱怨尊者的粗鲁。佛陀把他这令人不愉悦的习惯归因于他许多世出生于婆罗门家庭，但是既然他已是一位阿罗汉，那么他的心是慈爱的和纯净的。从解脱的那刻起，佛陀已没有了过去生的所有的习气或烦恼的痕迹。当我们忆念佛陀的功德时，我们应该牢记佛陀的这个独特的特质。完全地熄灭了三个轮转意味着完全地从烦恼、业和果报中解脱出来。

2）佛陀称为阿罗汉是因为他征服了烦恼。人们只害怕外在的敌人，如盗贼或蛇。他们不担忧内在的敌人 —— 烦恼，它比外在的敌人危险得多。只因为人们有一个具有烦恼的身心，他们不得不受苦。烦恼是根本原因，它导致不断地出生和受苦。烦恼有十种：贪爱、嗔恨、无明、傲慢、颠倒见（邪见）、怀疑、懒惰、掉举、无惭、无愧。

3）由于圆满的戒、定、慧，佛陀值得礼敬和值得供养。礼敬或供养佛陀的人们实现了他们的愿望。

4）既然他已经完全地征服了烦恼，佛陀无论在公众中还是在私下，他内心是纯洁的。许多人是伪善的，他们在公众场合摆出虔诚的姿态而私下里却行恶行。然而，一个人不可能行恶行而免罚，无论他在什么地方，即使是在不被任何人看到的地方，他也会受到良心上的谴责。对于恶行，良心是一个绝对可靠的见证人，它储存着这些恶行记忆，形成了临终境相的基础，预示着不幸福的来生。至于佛陀，由于完全根除了烦恼，他的心一直是纯洁的，因此，无论是在公众场合还是私下，他绝对没有了行恶行的欲望或动机。

5）佛陀已经以阿罗汉道智的利剑摧毁车轮的轮辐。这里的车轮是指缘起法里所描述的生命的轮转，利剑是指阿罗汉道智。轮轴是指无明，即根本因。轮沿是指老和死，轮辐是中间的环节 —— 行等。就像去除轮辐，就会使得车轮无法转动，那么，毁坏了缘起链中间的环节，就意味着终止了生命轮转之轮。

巴伽梵天的故事

终止生命轮转的第一件事是去除它的根本因无明，因为无明后面总是紧随着行、识等，最后是老和死。在欲界和色界这条规则都是成立的。

曾经有一位大梵天，名叫巴伽。他度过了许多劫，寿命如此长以致于他忘记了他的前生，进而相信他是永生的。佛陀来到他所在的天界以去除他的错觉。巴伽梵天欢迎佛陀的到来，向佛陀夸口他的永生。佛陀说他的无明是可怕的，因为他否认无常、老和死。佛陀告诉他是由于过去生的善行导致他现在的长寿。正是这惊人的长寿使得他忘记前生而树立永生的错觉。听到佛陀的开示后，巴伽梵天对他的永生有了另外的想法。但是他仍然是自负的，为了显示他的力量，他设法在佛陀和其他梵天面前消失。然而，由于佛陀的威力，他不能消失。接着，佛陀说出如下的偈颂：

“我不赞美任何存有（生命现象），因为我看见了其中的危险。我已经放弃了对任何存有的贪爱，因为我觉察到了它的缺陷。”

巴伽梵天和其他梵天们已经活了很久，以致于他们认为他们的存在和他们的天界是永恒的。同样地，对这些拥有良好的生存条件如健康、财富、声誉、成功等的众生来说，苦是不明显的。然而，欲界、色界和无色界三界内的所有生命都属于苦。生活于色界或无色界的一位梵天或一位隐士也许可以活无数劫，但是最终不得不死。

正等正觉者

正是观智引领至摧毁无明 —— 苦的根本原因。对于佛陀而言，这意味着正等正觉的功德。一位正等正觉者能够正确地、完全透彻地、独自地了知四圣谛。

缘起法的十二个环节可以根据四圣谛来划分。因此，老和死是指苦谛（苦的真理），再生是指集谛（苦因的真理），苦因的灭去是指灭谛（灭苦的真理），灭苦的智慧是指道谛（道的真理）。

同样适应于再生和有、有和取、取和爱、爱和感受、感受和触、触和六处、六处和名色、名色和识、识和行、行和无明。简而言之，紧靠一个环节之前的称之为因，紧随一个环节之后的称之为果。如果我们把无明看作烦恼（即欲漏、有漏、邪见漏、无明漏）的果，我们也能把无明 —— 生命轮转的起源 —— 看作苦谛的同义词。

将贪爱等同于苦也许对某些人来说不可接受，如果我们记得所有无常的现象包括贪爱都是苦，那么这样等同是合理的。注释书没有把无明描述为苦，但我们能够说它是苦，它生起于烦恼（漏）。有四种漏 —— 欲漏、有漏、邪见漏、无明漏 —— 起源于贪爱。正是过去的无明又导向现在的无明。因此，烦恼（漏）也可看作无明的因。

因此，体证了四圣谛和达到了涅槃后，佛陀获得了“正等正觉者”这独有的荣誉的称号。他知道所有按照缘起法则构成的现象是真正的苦和苦因。他觉醒，没有任何执取，已从所有的束缚中解脱出来。因此，根据《清净道论》，他被称为阿罗汉，因为他已设法完全地摧毁了所有生命之轮的轮辐。

佛陀的声望

佛陀的声望遍及整个宇宙。佛陀的声望是通过如下途径传遍整个宇宙的：通过曾来听过佛陀开示的天神们传播，通过佛陀在天界的教导而传播，或者通过那些听过佛陀开示后再生到更高界道的先前的佛弟子们传播。我们不必详述第一种佛陀声望的传播方式。至于其他两种方式，在菩萨漫长的轮回中，除了净居天外的所有天界他都在那里出生过。这些天界没有不返圣者。菩萨只在他的最后一生才获得所有四个道智果智，因此他以前从来没有到过净居天。成佛后他通过神通去过那里一次。到达那里后，佛陀受到无数的梵天神的欢迎，他们告诉他以前诸佛的故事，以及由于他们获得不还圣者果位而来到净居天的事情。在这些梵天神中，有些曾作为乔达摩佛陀的弟子修习佛法。佛陀参观过所有五个净居天。通过他以前的弟子，他的声望在这些天界闻名是容易的。然而，问题是他的声望是怎样传播到无色界天的。无色界天的梵天来拜访佛陀或佛陀去他们那里这都不可能。那些梵天神曾在欲界或色界修习过佛法，获得前面三个道智，在无色定中死去，按他们的愿望再生到无色界。这些圣者们知道佛陀的崇高的功德和通过培育正念获得观智的方法。因而通过正念观察所有心理活动，他们最终会成为阿罗汉，在识无边处天、无所有处天、或最高的非想非非想天死去。通过这些方式，佛陀的声望传遍了整个宇宙。

四圣谛简述

我们在讲述佛陀的正等正觉的特质时已经讲述到了四圣谛的知识。根据经典，在欲界、色界、无色界内，不止贪爱是苦，所有名色现象都是苦，这是第一谛。贪爱是苦之因，这是第二谛。涅槃是苦的止息，这是第三谛。八正道是灭苦的方法，这是第四谛。四圣谛通过内观禅修而体证的。你通过经验知道任何生灭的现象都是苦，贪取这些现象是苦之因。你知道苦和苦因这两者的止息是涅槃，以及通过圣道达到涅槃。

正等正觉者和佛果

这两个称呼都意味着全知或全然明了所有事物。这就提出一个问题：怎样区别这两个特质？正等正觉者，我们理解为菩萨基于独自思惟和精进而成佛和通过阿罗汉道体证四圣谛。佛果意味着基于佛陀所拥有的独特的特质对所有缘起和非缘起的事物的全面透彻的智慧，如一切知智(sabbaññuta-Ñāṇa)等。佛陀的这些独特的特质包含如下几方面智慧：四圣谛、四无碍解智和六种佛弟子不具有的不共智(asādhāraṇa-ñāṇa)。这六种特有的智慧是：

1.了知有情众生的不同德行和心灵成熟程度（根上下智）

2. 了知有情众生的愿望、爱好和潜在的性情倾向（意乐随眠智）

3. 双神变智（yamaka-pāṭihāriya-ñāṇa）

4. 对一切有情众生的无限悲心（大悲定智）

5. 正遍知（一切知智）

6. 只需作意转向于他想要知道的任何事物便没有障碍地知道（无障碍智）

现在讲几句关于缘起和非缘起现象。缘起的现象就是精神和物质现象，它们随着与之关联的相关因素而生起。换句话说，它们是自身的各种因产生的自然结果。因此，当两个硬的物体如棍棒或铁条相撞，声音就产生了。这里，声音是一个缘起的现象。非缘起的现象是没有原因的。在非缘起现象这个类别里，唯一究竟真实法是涅槃。各种各样名称的事物（假名施设概念）也是非缘起的现象，然而，它们不是究竟真实法。

佛陀的一切知智之所以这样称呼，是因为它包含了缘起和非缘起现象，这些也被描述为五类应被引导了知的法（neyyadhamma），也就是缘起的现象、某些物质现象的独特的品质（nipphanna完成色）、名色法的缘起的特征、涅槃和概念法。

佛陀六种特有的智慧中前两种合称为“佛眼”。由于有这能见一切的眼[38]，佛陀发现谁即将解脱，他就在最恰当的时刻给予他们最合适的指导。

我以解释佛陀的特质来结束缘起法的开示，是因为我希望激励读者对佛陀的信心。我希望读者也能从具有阿罗汉特质的阿罗汉们那里获得激励。阿罗汉们摧毁了存有的基础，完全地脱离了烦恼。他们不会造恶，即便在隐秘处也是如此，因此他们值得礼敬。这些是阿罗汉特质的基本属性，虽然不具备佛陀所具有的最高的特质。

因此，你们应该通过正念观察六根门生起的名色过程来努力克服烦恼。通过这个方法，你能够摧毁生命之轮的轮辐，一直保持心的纯洁。最终，你可以成为阿罗汉，获得阿罗汉的荣耀称号。

缘起法概要

从两个根本因即二谛，产生四摄类、三轮转、三连结、十二环节、三时段、二十因素和五名色过程。如果你有效地观察这些当下的果报过程[39]，你不会因感受而产生贪爱，将会完全终止生命的轮转。也就是说，禅修者从无常、苦、无我的角度在六根门清晰地观察所发生的每一个名色现象。通过这种有效的正念禅修，禅修者获得对感官所缘本质的洞察，并且就在彼时彼地克服对所缘的贪爱，也就是他以观智从根切断的方式克服贪爱（彼分涅槃）。贪爱的止息排除了其他现象的生起，如取、有、生等。在这样以观智止息之后，当禅修者获得道智果智时他就会完全地断除（samuccheda正断）潜在的贪爱。此刻，其他现象如取等也完全地被根除了。

没有教导说：“随着感受的根除，贪爱则会止息。”这并不奇怪，因为即使是阿罗汉也不能对因根尘相触而生起的感受有任何控制。

如果禅修者想要去除现在因例如贪爱，以及未来果并中断苦的轮转，那么某些名色现象是禅修者必须观察且要如实观照的，也就是以三共相观察。

这些现象解说如下：

１．识，有六种：眼识、耳识、鼻识、舌识、身识（触识）、意识。

２．名法色法：随识一同生起的心理状态（心所）和随识一同生起的物质现象（色法）。

３．六处：内六处包括六识和六个感觉器官，外六处，也就是色、声、香、味、触、法。

４．触或感觉印象，也有六种。

５．感受，有三种：乐受、苦受或中舍受。我们也可以分辨伴随着看、听、嗅、尝、触和思维的六种感受。

● 二根本因是指无明和贪爱。

● 二谛是指苦谛和集谛，后者即苦之因 —— 贪爱。

● 四摄类：

1）过去因：无明、行、爱、取、有；

2）现在果：识、名色、六处、触、受；

3）现在因：爱、取、有、无明、行；

4）未来果：生、老、死、识等。

● 三轮转：

1）烦恼轮转：无明、爱、取；

2）业轮转：行和有；

3）果报轮转：识、名色、六处、触、受、生、老、死。

● 三连结：

1）过去因（行）与现在果（识）的连结；

2）现在果（受）与现在因（爱）的连结；

3）现在因（有）与未来果（生）的连结。

● 十二环节：

1）无明

2）行

3）识

4）名色

5）六处

6）触

7）受

8）爱

9）取

10）有

11）生

12）老和死

● 三时段：

1）过去时段：无明和行；

2）现在时段：识、名色、六处、触、受、爱、取、有；

3）未来时段：生、老、死。

二十因素：

1）五个过去因；

2）五个现在果；

3）五个现在因；

4）五个未来果。

致 谢

本书的翻译受休斯顿禅修中心张贵人居士委托，于2016年8月底开始，2016年12月31日完稿。2017年3月由休斯顿禅修中心翻译委员会组织校对工作，2017年10月完成校对。

缘起法是甚深的，翻译过程也是学法的过程，感恩马哈希尊者的教导，翻译结束后感谢由郑见师兄主导的校对团队的严谨而耐心的校对，感谢汤华俊师兄对全书的审核！

同时本人寄居鹿眠居，栖息山林，如鸟归林，如同感恩大地阳光与空气一般感恩周边的居民们衣食住药的供养与如母如亲般的关心与护持。

愿此功德回向给曾在法上给予过我任何帮助的导师们，回向给父母亲友、法友及护持者等，愿一切众生分享此功德！愿此功德成为证得涅槃的助缘！

译者

2017-10-19

  1. 这里是指正见为先导引生其它道支，如《中部117经》：在那里，比丘们！正见为先导，而，比丘们！正见如何为先导呢？比丘们！正见者能生正志，正志者能生正语，正语者能生正业，正业者能生正命，正命者能生正精进，正精进者能生正念，正念者能生正定，正定者能生正智，正智者能生正解脱。（全书所有随页脚注中除了标明了“英文版编者注”外，其余皆为中译及中校补注） ↑
  2. Cetanā传统的译法是‘思’。在内观修行中常讲每个动作前都有动机，也是指的cetanā，所以这里翻译成‘动机’。另一个巴利词chanda（欲，意欲），英文的翻译中也有用motivation的，有的人也可能把它翻译成‘动机’（这本书里不会这样翻译），要注意区分。 ↑
  3. 就是前面说的带着喜悦或是舍心、相信布施的功德而布施或者不知道功德而布施，组合成四种心。 ↑
  4. 英文原文1) the consciousness that adverts to these five sense-objects 说的是五门转向心，但按《阿毗达摩概要精解》，转向心是唯作心，不是果报心，而这里漏掉了作为果报心的领受心，所以是领受心之误，故中译时纠正。 ↑
  5. 五识加上领受心和推度心共七种不善果报心，又称作七种不善果报无（根）因心。 ↑
  6. 即眼识、耳识、鼻识、舌识、身识。 ↑
  7. 这被称作八种善果报无（根）因心。 ↑
  8. 《中部129经》Bālapaṇḍita Sutta ↑
  9. 《阿毗达摩概要精解》翻译的是“无因生”，这样容易误解，因为英文用词是rootless所以这里翻译成“无根因生”。 ↑
  10. The following section, which deals with the minute analysis of matter, abounds with technical terms. Kalāpa = material groups of ten (decad) or of nine material qualities (nonad). Rūpas = material phenomena. Bhāva = sex. Kāya=body. Vatthu=heart-base. Kammaja=kamma-originated. Similarly,cittaja = consciousness-originated, utuja = temperature-originated, āhāraja = nutriment-originated. (Editor’s note).下面章节中需要精细的分析所以有大量的专业术语，记录如下：Kalāpa=色聚（十或九种）Rūpas=色 Bhāva=性Kāya=身Vatthu=心所依处Kammaja=业生cittaja=心生utuja=时节生āhāraja=食生（养份生）（英文版编者注）。 ↑
  11. On going for his bath, Soreyya saw the Elder Mahākaccāyana adjusting his robes. Seeing the golden complexion of the elder’s body, Soreyya thought, “How I wish the elder were my wife, or my wife’s complexion was like his.” (Editor’s note. See Dhammapada Commentary to verse 43). 索若亚去洗澡的时候，看到了年长的摩诃迦旃延尊者正在换袈裟。看到尊者金黄肤色的身体，索若亚想，“我多么希望尊者是我的妻子，或者我的妻子的皮肤像他的那样。”（英文版编者注。请参看《法句经》第43偈注释） ↑
  12. Lit. ‘blood,’ but ‘ovum’ is more accurate. (Editor’s note).字面意思是“血”，但译成“卵子”更精准些（英文版编者注）。 ↑
  13. Mind and its elements心和心的诸元素，后者应该指的是诸心所。 ↑
  14. 巴利原文是vīthi citta，英译是active-consciousness。按巴利文和这里上下文的意思，是指除了有分心以外涉及心路过程的心识。而在《阿毗达摩概要精解》的英文原版中，active则指主动造业的心，与之相对的passive则指的果报心像眼识之类。 ↑
  15. 英文版少了推度心 ↑
  16. 按英文版的意思是有两个唯作心，但意门心路过程只有意门转向心是唯作心，因此加以更正。英文原文：the other two are functional, and do not stem from mental formations ↑
  17. 马哈希尊者根据《法句经》第二偈的注释书讲的情况，推断出这位天子是二因结生，这个推断是合理的。但这位天子却证得了道果，这和传统的阿毗达摩说法“二因结生不能在今生证得道果”不一致，这可以看着是一个例外，也许马哈希尊者想让大家注意到这个例外所以特别作了说明。事实上，在这个讲记中马哈希尊者也按传统的说法讲到二因结生三因结生这些问题。 ↑
  18. 这里不是指偈颂的第一行，而是第二和第三行，以清净意说话做事（行），会带来幸福，心识和幸福感是一起生起的，所以这里讲也是“行缘识”。 ↑
  19. Feelings, perceptions, and mental formations (Editor’s Note)受蕴、想蕴和行蕴（英文版编者注） ↑
  20. 依处（巴利文vatthu，英文physical base）是六识生起的物质基础，六依处是心所依处和五种净色。而六处（巴利文saḷāyatana，英文six senses）中的意处则是指的89种心，参考《阿毗达摩概要精解》讲十二处的解释：“首五处与五净色相同；第七至第十一处则与五根所缘相同。然而，属于第六项的意处的范围则比意门更为广泛；它相等于整个识蕴，即包括了所有的八十九种心。”以及此书讲缘起法的解释：“在六处当中，首五处是眼、耳、鼻、舌、身五净色，而意处则是指三十二种（世间）果报心。”和第七章节三十九的解释：“意处本身分为七识界。” ↑
  21. 所造色（upādāya rūpa）是源自或依靠四大元素而有；它们一共有二十四种。或者说28种色法中，除了四大之外，都是所造色。 ↑
  22. 英文是mental formations，所以翻译成“行”，但实际可能是指思心所。 ↑
  23. 这里省略了下面这两句没有翻译：“You should think of your shortcomings: you are my disciple with average, limited intelligence and what you say does not agree with my words. It is a saying that should not have been uttered by a close disciple like you.”因为前面说阿难尊者累世修行智慧很高，而这里又说他智慧平平，显然有矛盾。可能是在整理缅文的录音或缅文翻译英文的时候有不准确的地方。或许这里是说要让阿难尊者考虑那些智力平常而有限的人而不是说阿难尊者本人智力平常而有限。 ↑
  24. 参考《阿毗达摩概要精解》第四章第十七节之助读说明。 ↑
  25. 应该指的眼识、耳识、鼻识、舌识的所缘。 ↑
  26. 英文原文可能少了一个否定词:or when the mind is otherwise occupied。因为按照阿毗达摩讲的心路过程，心路过程结束时心会沉入有分。 ↑
  27. Volition是思心所（cetanā），思心所是遍一切处心所，所以在有分心里也有，但有分心是果报心，是不造业的。意门转向心后升起的速行心是造业的。按照经典‘思即是业’，是指这种造业的思。思在英文里也被翻译成intention，对应的中文则被翻译成动机、意图。 ↑
  28. 经典里说：“mananja心是基础”应该理解为转向心是心路过程的基础。 ↑
  29. 马哈希禅法的禅修者也观察到心所依处的位置是在心脏的血液里。按照休斯顿禅修中心网站（www.houstonmeditationc.com）站长张贵人居士的自己的经验描述，意识是在心脏血液里心脏阀门附近一个点生起。但一般都认为意识是从大脑生起的，所以即使心所依处在心脏的说法是正确的，不过因为有实际经验的人是极少数，如果坚持说心所依处在心脏，可能会遭到很多人的反对，进而可能影响一些人对法的信心。《发趣论》没有说心所依处的具体位置，也可能是这样的原因。考虑现代的心脏移植，反对的人可能更觉得有理，马哈希尊者在这里这样讲，也许也是这样的考虑。按照《相应部·六处相应95·摩罗迦子经》，禅修者只需观照见闻觉知范围内的法，如果心所依处没有进入见闻觉知范围内，那么不观照它也不会妨碍禅修进步。而在实际禅修中能看到的人，自然就不会疑惑。在线圈中通上电流，就会在线圈中心产生磁场，心所依处是不是血液在全身循环产生的生物场，这是值得研讨的。现代科学认为电磁场也是物质，心所依处如果是这样无形的物质，那么移植心脏也不会有妨碍。 ↑
  30. 《中部57·狗行者经》 M.i.387（英文版编者注） ↑
  31. Kālakañjā in the Sinhala edition of the Pali text (Editor’s Note) 在锡兰版的巴利经典中拼写作Kālakañjā（英文版编者注）（见：《长部24 经》） ↑
  32. Puppharatta Jātaka, Jā 147 《本生经》一四七 花祭本生谭（英文版编者注） ↑
  33. This means whether he knows they are his parents or not. The intention to kill them must also be present. (Editor’s note) 意指无论是否知道（所杀的）是不是自己的父母。杀他们的动机也必须存在（英文版编者注）。 ↑
  34. 英文原文是没有身体： Lack of a body ensures freedom from physical pain. 但是按《阿毗达摩概要精解》里说色界天人“虽然他们也有鼻子、舌头与身体，但这些身体部份并没有各自的净色。” 所以应该是指没有身净色因此没有身苦。 ↑
  35. Buddhaghosa’s Commentary on the Vibhaṅga, the second book of the Abhidhamma Piṭaka. 觉音尊者关于《分别论》的注释书，《分别论》是《阿毗达摩》论藏中的第二本书（英文版编者注）。 ↑
  36. Yamaka Sutta, S.iii.109ff 《双论经》S.iii.109ff （相应部22相应85经《焰摩迦经》） ↑
  37. 《中部38·爱尽大经》 ↑
  38. 按照经典，能见一切（all-seeing）意思是佛陀佛陀想知道什么，他作意就可以知道，而不是同时知道。 ↑
  39. 果报过程（resultant processes），根据上下文，意思应该是六根对六尘生起的心路过程。 ↑

圣泉书院四念处冬季禅修圆满结营

2018年1月3日圣泉书院四念处冬季禅修圆满结营

 
       禅修营第五天，智严尊者根据原始经典杂阿含及巴利经典相应部教导学员什么是正念、正知以及八正道。

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缅甸六千万人口有五十万出家人。其中比丘有25万，西亚莉和沙弥有25万。有89%的人信仰南传上座部佛教。是名副其实的佛教国家。到了缅甸才知道什么叫佛教国家。新年第一天18000名僧伽聚集在缅甸大金塔。缅甸总统吴听觉也参加了。（信息和图片来源：缅甸恰宓禅院莫比分院）

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与会的比丘众

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缅甸总统吴听觉

参会的缅甸总统吴听觉

参加聚会的缅甸听觉总统

阿毗达摩图表

《阿毗达摩学基础》表解

表1：二十八种色法

十八种完成色 十种不完成色
（一）元素色 1.地界 （八）限制色 19.空界
2.水界 （九）表色 20.身表
3.火界 21.语表
4.风界 （十）变化色 22.色轻快性
（二）净色 5.眼净色 23.色柔软性
6.耳净色 24.色适业性

(加两种表色)
7.鼻净色
8.舌净色 （十一）相色 25.色积集
9.身净色 26.色相续
（三）境色 10.颜色 27.色老性
11.声 28.色无常性
12.香
13.味

(触=地、火、风)
（四）性根色 14.女根色
15.男根色
（五）心色 16.心所依处
（六）命色 17.命根色
（七）食色 18.食素(营养)

表2：二十一种色聚

色聚名称 所含色法
业生 1 眼十法聚 八不离色、命根色、眼净色
2 耳十法聚 八不离色、命根色、耳净色
3 鼻十法聚 八不离色、命根色、鼻净色
4 舌十法聚 八不离色、命根色、舌净色
5 身十法聚 八不离色、命根色、身净色
6 女性十法聚 八不离色、命根色、女根色
7 男性十法聚 八不离色、命根色、男根色
8 心所依处十法聚 八不离色、命根色、心色
9 命根九法聚 八不离色、命根色
心生 1 纯八法聚 八不离色
2 身表九法聚 八不离色、身表
3 轻快性等十一法聚 八不离色、轻快三性
4 身表轻快性等十二法聚 八不离色、身表、轻快三性
5 语表十法聚 八不离色、语表与声音
6 语表声轻快性等十三法聚 八不离色、语表、声音、轻快三性
时节生 1 纯八法聚 八不离色
2 声九法聚 八不离色、声音
3 轻快性等十一法聚 八不离色、轻快三性
4 声轻快性等十二法聚 八不离色、声音、轻快三性
食生 1 纯八法聚 八不离色
2 轻快性等十一法聚 八不离色、轻快三性

表3：六处门色法

一、眼处54色

眼十法聚[1] 身十法聚[2] 性根

十法聚

 心生

八法聚

 时节生

八法聚

 食生

八法聚
八不离色[3] 八不离色 八不离色 八不离色 八不离色 八不离色
命根 命根 命根
眼净色 身净色 性根色
业生、明净 业生、明净 业生、非明净 心生、非明净 时节生、非明净 食生、非明净

二、耳处54色

耳十法聚 身十法聚 性根

十法聚

 心生

八法聚

 时节生

八法聚

 食生

八法聚
八不离色 八不离色 八不离色 八不离色 八不离色 八不离色
命根 命根 命根
耳净色 身净色 性根色
业生、明净 业生、明净 业生、非明净 心生、非明净 时节生、非明净 食生、非明净

三、鼻处54色

鼻十法聚 身十法聚 性根

十法聚

 心生

八法聚

 时节生

八法聚

 食生

八法聚
八不离色 八不离色 八不离色 八不离色 八不离色 八不离色
命根 命根 命根
鼻净色 身净色 性根色
业生、明净 业生、明净 业生、非明净 心生、非明净 时节生、非明净 食生、非明净

四、舌处54色

舌十法聚 身十法聚 性根

十法聚

 心生

八法聚

 时节生

八法聚

 食生

八法聚
八不离色 八不离色 八不离色 八不离色 八不离色 八不离色
命根 命根 命根
舌净色 身净色 性根色
业生、明净 业生、明净 业生、非明净 心生、非明净 时节生、非明净 食生、非明净

五、身处44色

身十法聚 性根

十法聚

 心生

八法聚

 时节生

八法聚

 食生

八法聚
八不离色 八不离色 八不离色 八不离色 八不离色
命根 命根
身净色 性根色
业生、明净 业生、非明净 心生、非明净 时节生、非明净 食生、非明净

六、心所依处54色

心色

十法聚

 身十法聚 性根

十法聚

 心生

八法聚

 时节生

八法聚

 食生

八法聚
八不离色 八不离色 八不离色 八不离色 八不离色 八不离色
命根 命根 命根
心色 身净色 性根色
业生、非明净 业生、明净 业生、非明净 心生、非明净 时节生、非明净 食生、非明净

表4：五十二心所

十三通一切心所 七遍一切心 (1) 触 二十五美心所 十九通一切美心 (28) 信
(2) 受 (29) 念
(3) 想 (30) 惭
(4) 思 (31) 愧
(5) 一境性 (32) 无贪
(6) 名命根 (33) 无瞋
(7) 作意 (34) 中舍性
六杂 (8) 寻 (35) 身轻安
(9) 伺 (36) 心轻安
(10) 胜解 (37) 身轻快性
(11) 精进 (38) 心轻快性
(12) 喜 (39) 身柔软性
(13) 欲 (40) 心柔软性
十四不善心所 四

通一切

不善心

 (14) 痴 (41) 身适业性
(15) 无惭 (42) 心适业性
(16) 无愧 (43) 身练达性
(17) 掉举 (44) 心练达性
三贪因 (18) 贪 (45) 身正直性
(19) 邪见 (46) 心正直性
(20) 慢 三离 (47) 正语
四瞋因 (21) 瞋 (48) 正业
(22) 嫉 (49) 正命
(23) 悭 二无量 (50) 悲悯
(24) 恶作 (51) 随喜
二有行 (25) 昏沉 一无痴 (52) 慧根
(26) 睡眠
一痴因 (27) 疑

表5：悦俱智相应组（信慧组）34名法

心 (1) 识 十九通一切美心心所 (15) 信
十三通一切心所 七遍一切心心所 (2) 触 (16) 念
(3) 受 (17) 惭
(4) 想 (18) 愧
(5) 思 (19) 无贪
(6) 一境性 (20) 无瞋
(7) 名命根 (21) 中舍性
(8) 作意 (22) 身轻安
六杂心所 (9) 寻 (23) 心轻安
(10) 伺 (24) 身轻快性
(11) 胜解 (25) 心轻快性
(12) 精进 (26) 身柔软性
(13) 喜 (27) 心柔软性
(14) 欲 (28) 身适业性
(29) 心适业性
(30) 身练达性
(31) 心练达性
(32) 身正直性
(33) 心正直性
无痴 (34) 慧根

注：

1.在八十九种心之中，共有九种心的名法组合属于此信慧组：

⑴、欲界悦俱智相应组有六种：a.无行、有行善心两种；b.无行、有行果报心两种；c.无行、有行唯作心两种。

⑵、色界心三种：a.初禅善心；b.初禅果报心；c.初禅唯作心。

2.若是欲界悦俱智不相应组（有六种），则减去慧根，名法数目爲33。

若是欲界舍俱智相应组（有六种），则减去喜心所，名法数目爲33。

若是欲界舍俱智不相应组（有六种），则减去喜与慧根，名法数目爲32。

表6：八十九心或一百廿一心

欲界心

(54)

 不善心(12) 贪根心 (8)
瞋根心 (2)
痴根心 (2)
无因心(18) 不善果报 (7)
善果报 (8)
无因唯作 (3)
美心(24) 欲界善心 (8)
欲界果报心 (8)
欲界唯作心 (8)
色界心

(15)

 色界善心 (5)
色界果报心 (5)
色界唯作心 (5)
无色界心

(12)

 无色界善心 (4)
无色界果报心 (4)
无色界唯作心 (4)
出世间心

(8或40)

 道心 (4或20)
果心 (4或20)

表8：广大心与出世间心

十五色界心 色界善心

（5）

 寻、伺、喜、乐、一境性俱初禅善心
伺、喜、乐、一境性俱第二禅善心
喜、乐、一境性俱第三禅善心
乐、一境性俱第四禅善心
舍、一境性俱第五禅善心
色界果报心（5） 寻、伺、喜、乐、一境性俱初禅果报心
伺、喜、乐、一境性俱第二禅果报心
喜、乐、一境性俱第三禅果报心
乐、一境性俱第四禅果报心
舍、一境性俱第五禅果报心
色界唯作心（5） 寻、伺、喜、乐、一境性俱初禅唯作心
伺、喜、乐、一境性俱第二禅唯作心
喜、乐、一境性俱第三禅唯作心
乐、一境性俱第四禅唯作心
舍、一境性俱第五禅唯作心
十二无色界心 无色界善心（4） 空无边处善心
识无边处善心
无所有处善心
非想非非想处善心
无色界果报心（4） 空无边处果报心
识无边处果报心
无所有处果报心
非想非非想处果报心
无色界唯作心（4） 空无边处唯作心
识无边处唯作心
无所有处唯作心
非想非非想处唯作心
八出世间心 出世间善心（4） 须陀洹道心
斯陀含道心
阿那含道心
阿罗汉道心
出世间果报心（4） 须陀洹果心
斯陀含果心
阿那含果心
阿罗汉果心

表9：极大所缘的眼门心路过程

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17
心路过程
有分流 过去有分 有分波动 有分断 五门转向 眼识 领受 推度 确定 速行 速行 速行 速行 速行 速行 速行 彼所缘 彼所缘 有分流

表10：不同所缘强度的眼门心路过程

所缘 之前 所缘的寿命（十七心识剎那） 之后
1 极大 有分 过×1-波-断-五-眼-领-推-确-速×7-彼×2 有分
2 大 有分 过×2-波-断-五-眼-领-推-确-速×7-有分 有分
3 有分 过×3-波-断-五-眼-领-推-确-速×7 有分
4 微细 有分 过×4-波-断-五-眼-领-推-确×3-有分×4 有分
5 有分 过×5-波-断-五-眼-领-推-确×3-有分×3 有分
6 有分 过×6-波-断-五-眼-领-推-确×3-有分×2 有分
7 有分 过×7-波-断-五-眼-领-推-确×3-有分×1 有分
8 有分 过×8-波-断-五-眼-领-推-确×3 有分
9 有分 过×9-波-断-五-眼-领-推-确×2 有分
10 极微细 有分 过×10-波×2-有分×5 有分
11 有分 过×11-波×2-有分×4 有分
12 有分 过×12-波×2-有分×3 有分
13 有分 过×13-波×2-有分×2 有分
14 有分 过×14-波×2-有分×1 有分
15 有分 过×15-波×2 有分

过=过去有分 波=有分波动 断=有分断 五=五门转向心 眼=眼识 领=领受心 推=推度心 确=确定心 速=速行心 彼=彼所缘

×后数目是指心生起的次数，例如：速×7 = 七个速行心。

表11：五门心路过程之心与心所数量

五门转向 眼识 领受 推度 确定
11 8 11 11（12） 12
1 识 识 识 识 识
2 触 触 触 触 触
3 受 受 受 受 受
4 想 想 想 想 想
5 思 思 思 思 思
6 一境性 一境性 一境性 一境性 一境性
7 命根 命根 命根 命根 命根
8 作意 作意 作意 作意 作意
9 寻 寻 寻 寻
10 伺 伺 伺 伺
11 胜解 胜解 胜解 胜解
12 （喜） 精进

注：

五门转向：有11个名法，舍俱（舍受）。

眼识：有8个名法，舍俱。

领受：有11个名法，舍俱。

推度：若是喜俱就有12个名法，若是舍俱就只有11个名法（无喜）。

确定：有12个名法，舍俱。

速行：1、若是喜俱智相应，就有34个名法（有乐受）。

2、若是舍俱智相应，就有33个名法（无喜）。

3、若是喜俱智不相应，就有33个名法。

4、若是舍俱智不相应，就有32个名法。

彼所缘：跟速行相同，有四种。

意门转向：跟确定一样。

推度、速行及彼所缘里的受大多数是一样的。

表15：取色所缘的眼门不善速行心路过程名法

眼门心路过程 意门心路过程
依处色 54 54 54 54 54 54 54 54 54 54 54
五门

转向

 眼识 领受 推度 确定 速行

7x

 彼所缘

2x

 有分 意门

转向

 速行

7x

 彼所缘

2x
1 贪见组 11 8 11 12 12 20 12 34 12 20 12
2 贪见组 11 8 11 11 12 19 11 34 12 19 11
3 贪见组 11 8 11 12 12 22 12 34 12 22 12
4 贪见组 11 8 11 11 12 21 11 34 12 21 11
5 贪慢组 11 8 11 12 12 20 12 34 12 20 12
6 贪慢组 11 8 11 11 12 19 11 34 12 19 11
7 贪慢组 11 8 11 12 12 22 12 34 12 22 12
8 贪慢组 11 8 11 11 12 21 11 34 12 21 11
9 瞋 组 11 8 11 11 12 18 11 34 12 18 11
10 瞋 组 11 8 11 11 12 20 11 34 12 20 11
11 瞋嫉组 11 8 11 11 12 19 11 34 12 19 11
12 瞋嫉组 11 8 11 11 12 21 11 34 12 21 11
13 瞋悭组 11 8 11 11 12 19 11 34 12 19 11
14 瞋悭组 11 8 11 11 12 21 11 34 12 21 11
15 瞋追悔组 11 8 11 11 12 19 11 34 12 19 11
16 瞋追悔组 11 8 11 11 12 21 11 34 12 21 11
17 掉举组 11 8 11 11 12 16 11 34 12 16 11
18 疑 组 11 8 11 11 12 16 11 34 12 16 11

注：

对于瞋追悔组，取已造做的恶业为所缘，辨别两种；

再取未造做善业为所缘，辨别另两种，共有四种。

表17：有限速行意门心路过程

所缘 之前 心路过程 之后
清晰 过 – 波 – 断 意 – 速×7 – 彼×2 有分流
不清晰 过 – 波 – 断 意 – 速×7 有分流

注：意 = 意门转向 速 = 速行 彼 = 彼所缘

表18：初次证得安止者之速行心路过程

初次证得 禅修者 之前 心路过程 之后
禅那 钝根者 过-波-断 意-遍-近-随-种-禅那 有分流
利根者 过-波-断 意-近-随-种-禅那 有分流
道果 钝根者 过-波-断 意-遍-近-随-种-道-果×2 有分流
利根者 过-波-断 意-近-随-种-道-果×3 有分流

注：

过 = 过去有分流 波 = 有分波动 断 = 有分断 意 = 意门转向 遍 = 遍作 近 = 近行 随 = 随顺 种 = 种姓

表19：禅那安止意门心路过程名法

心处色法 54 54 54 54 54 54
意门转向 遍作 近行 随顺 种姓 禅那速行

（许多次）
初 禅 12 34 34 34 34 34
第二禅 12 34 34 34 34 32（除寻与伺）
第三禅 12 34 34 34 34 31（再除去喜）
第四禅 12 33 33 33 33 31（舍取代乐）

表20：三十一界

地 界 寿元
无色界四地 31 非想非非想处 84,000大劫
30 无所有处 60,000大劫
29 识无边处 40,000大劫
28 空无边处 20,000大劫
色界十六地 第四禅 27 色究竟天 16,000大劫
26 善见天 8,000大劫
25 善现天 4,000大劫
24 无热天 2,000大劫
23 无烦天 1,000大劫
22 无想有情天 500大劫
21 广果天 500大劫
第三禅 20 遍净天 64大劫
19 无量净天 32大劫
18 少净天 16大劫
第二禅 17 光音天 8大劫
16 无量光天 4大劫
15 少光天 2大劫
初禅 14 大梵天 1中劫
13 梵辅天 1/2中劫
12 梵众天 1/3中劫
欲界十一地 欲善趣地 11 他化自在天 16,000天年
10 化乐天 8,000天年
9 兜率天 4,000天年
8 夜摩天 2,000天年
7 三十三天 1,000天年
6 四大王天 500天年
5 人 不定
恶趣地 4 阿修罗 不定
3 饿鬼 不定
2 畜生 不定
1 地狱 不定

表21：十九结生心

界 受 果报心 因 名法
欲界 舍 不善果报推度心 无 11
舍 善果报推度心 无 11
悦 悦俱智相应无行果报心 3 34
悦 悦俱智相应有行果报心 3 34
悦 悦俱智不相应无行果报心 2 33
悦 悦俱智不相应有行果报心 2 33
舍 舍俱智相应无行果报心 3 33
舍 舍俱智相应有行果报心 3 33
舍 舍俱智不相应无行果报心 2 32
舍 舍俱智不相应有行果报心 2 32
色界 悦 寻、伺、喜、乐、一境性俱初禅果报心 3 34
悦 伺、喜、乐、一境性俱第二禅果报心 3 33
悦 喜、乐、一境性俱第三禅果报心 3 32
悦 乐、一境性俱第四禅果报心 3 31
舍 舍、一境性俱第五禅果报心 3 31
无色界 舍 空无边处果报心 3 31
舍 识无边处果报心 3 31
舍 无所有处果报心 3 31
舍 非想非非想处果报心 3 31

注：

1、在有情的一期生命里，作爲离心路过程心的结生心、有分心与死亡心皆属于同一种果报心，它们拥有相同的所缘、相同的依处（即心所依处）和相同的名法数目。

2、一切恶趣有情的结生心皆爲不善果报舍俱推度心。

3、无因结生即在结生心中没有无贪、无瞋和无痴三种美因；

二因结生即在结生心中只有无贪和无瞋两种美因，但没有无痴（慧根）；

三因结生即在结生心中拥有无贪、无瞋和无痴三种美因。

表22：四十种止业处

遍作定 近行定 安止定 似相
初禅 第二禅 第三禅 第四禅 无色定
十遍 x x x x x x x
十不净 x x x x
十随念 佛随念 x x
法随念 x x
僧随念 x x
戒随念 x x
舍随念 x x
天随念 x x
死随念 x x
身至念 x x x x
安般念 x x x x x x x
寂止随念 x x
四无量心 慈无量心 x x x x x
悲无量心 x x x x x
喜无量心 x x x x x
舍无量心 x x x
四无色 空无边处 x x x
识无边处 x x x
无所有处 x x x
非想非非想处 x x x
食厌想 x x
四界差别 x x

注：1、十遍爲十种必须把似相扩大至十方无边处的业处，即：地遍、水遍、火遍、风遍、青遍、黄遍、红遍、白遍、光明遍、限定虚空遍。

2、十不净爲取死尸腐烂的十个阶段爲所缘（相）的业处，即：肿胀相、青瘀相、脓烂相、断坏相、食残相、散乱相、斩斫离散相、血涂相、虫聚相、骸骨相。

表23：三学、七清净与十六观智

三学 七清净 十六观智
增上戒学 戒清净 （四遍净戒）
增上心学 心清净 （近行定与安止定）
增上慧学 见清净 1.名色识别智
度疑清净 2.缘摄受智
道非道智见清净 3.思惟智

4.生灭随观智（未成熟）
行道智见清净 4.生灭随观智（成熟阶段）

5.坏灭随观智

6.怖畏现起智

7.过患随观智

8.厌离随观智

9.欲解脱智

10.审察随观智

11.行舍智

12.随顺智
13.种姓智
(解脱) 智见清净 14.四种出世间道智

15.四种出世间果智
(解脱知见) 16.省察智

注：

1、四遍净戒为别解脱律仪戒、根律仪戒、活命遍净戒和资具依止戒。

2、四种出世间道智即四种出世间善心，分别爲：索答巴帝道智、萨咖达嘎弥道智、阿那嘎弥道智和阿拉汉道智。

3、四种出世间果智即四种出世间果报心，分别爲：索答般那果智、萨咖达嘎弥果智、阿那嘎弥果智和阿拉汉果智。

  1. 眼十法聚对光（色尘）的撞击敏感。以下的耳十法聚、鼻十法聚及舌十法聚则分别对声尘、香尘及味尘的撞敏感。 ↑
  2. 身十法聚对触尘（地、火、风）的撞击敏感。 ↑
  3. 八不离色爲色聚的最基本成分，即：地、水、火、风、顔色、香、味、食素。 ↑

喜戒禅师阿毗达摩开示（英文）

U Silananda Sayadaw

喜戒禅师

喜戒禅师(U Silananda Sayadaw）是世界著名的阿毗达摩学者，在第六次经典集结中担任过重要职位。他也是马哈希尊者的四大弟子之一，是被马哈希尊者派往美国传法的大弟子。他长期驻锡在美国加州湾区的半月湾（Half Moon Bay）的缅甸道场，也常常去硅谷越南人的道场如来禅修中心（Tathagata Meditation Center）弘法，也被邀请到加州湾区的华人佛教组织菩提协会指导禅修。喜戒禅师开示的阿毗达摩是十分难得的学习阿毗达摩的宝贵资料。菩提长老（Bhikkhu Bodhi）编辑的Comprehesive Manual of Abhidhamma（阿毗达摩概要精解）一书里面就采用的喜戒禅师讲法用的图表。下面是喜戒禅师讲阿毗达摩的音频和整理的文字，后者共三册，每册400多页。

U Silananda Sayadaw with Monks

喜戒禅师和僧众在一起

喜戒禅师阿毗达摩开示音频

喜戒禅师阿毗达摩开示文字（英文）

修习慈心禅的十一项利益

班迪达尊者开示

pandita

修习慈心，总共能够获得十一种利益：[153]

睡眠安稳 (sukhaṃ supati)

醒寤安乐 (sukhaṃ paṭibujjhati)

不见恶梦 (na pāpakaṃ supinaṃ passati)

受人爱敬 (manussānaṃ piyo hoti)

受非人爱敬 (amanussānaṃ piyo hoti)

诸天守护 (devatā rakkhanti)

不受火、毒、刀剑所伤 (nāssa aggi vā visaṃ vā satthaṃ vā kamati)

心迅速得定 (tuvaṭaṃ cittaṃ samādhiyati)

容貌明净 (mukhavaṇṇo pasīdati) [269]

临终不昏乱 (asammūḷho kālaṅkaroti)

未证阿罗汉果，则往生梵天 (uttarim appaṭivi- jjhanto brahmalokūpago hoti)

这十一项乃修习作为「安止业处」的「慈心解脱」(mettā cetovimuttibhāvāna)所带来的利益。我们将进一步解释它们的涵义。

第一项利益是「睡眠安稳」。有些人能够右胁而卧地轻易地入睡；有些人则在床上辗转难眠或者打鼾。修习慈心，则可以睡得安稳，宛如入定。在某些国家，夫妻会因睡觉打鼾而离婚；有些人则会塞住孩子的嘴，避免他们打鼾。

第二项利益是「醒寤安乐」。睡醒时感到全身舒畅，精力充沛，像是刚出定似的。

第三项利益是「不见恶梦」。修习慈心的人，只会梦见诸如礼敬佛塔，供佛或闻法等吉祥的梦，没有诸如被盗贼、野兽追赶，或掉入深渊等的恶梦。佛典提到四种梦：

预兆 (pubbanimitta)

过去经验的回想 (anubhūta)

天人所作 (devātūpasaṃhāra)

四大不调 (dhātukkhobha )[154][270]

修习慈心者即使生病，睡眠也不会受到干扰。因为，他所修得的「心生色」(cittajarūpa)支持着「食生色」(āhārajarūpa)和「时节生色」(utujarūpa)，防止它们发生任何的异常。[155]

第四项利益是「受人爱敬」。你们将透过实践亲身体验到这个利益。

第五项利益是「受非人爱敬」。过去，在印度华氏城(Pāṭaliputta)有一位名叫卫塞卡(Visākha)地主。他听说锡兰岛有许多佛寺，佛法很兴盛，气候、住所和居民等环境皆适合人居。因此，他把财产留给家人，仅带着一个硬币，便朝锡兰出发。他在等船渡海时，以合法的生意，赚了一千个硬币。后来到达锡兰，便在大寺(Mahāvihāra)出家。戒腊五年之后，他外出云游行脚，所到的寺院皆只停留四个月。在前往鸡达拉帕巴塔寺(cittalapabbatavihāra)的途中，一位天神现身在交叉路口为他指路。

他住在鸡达拉帕巴塔寺四个月后，正准备离开时，见到一位天人坐在阶梯上哭泣。长老询问原因后，天人回答说，长老的出现让当地的天人变得互信且和睦，一旦长老离开，天人可能会再起纷争。因此，长老便在该寺又住了四个月。当长老再度想要离开时，那天人又像往前一样哭泣。因为如此，长老一直住在那里，直到他般涅盘。所以，一个人的慈心，便能使其人们和睦相处，如同一句缅甸俗语所说的：「一棵好树可以容纳一万只鸟。」

在佛陀时代，五百位比丘在森林禅修，[271]他们的心灵力量使得森林里的天人无法继续住在树上。当天人知道比丘下回雨安居将再回到森林来时，便制造出可怕的景象、声音和气味，企图吓阻那些比丘。因此，比丘们后来都生了病。

比丘们讨论这个情形，并请示了佛陀。佛陀教导他们带着慈心的武器回到森林。比丘们依循佛陀的教导，向森林的天人修习慈心，因而受到天人的欢迎与帮助。[156]

这将我们带到第六项利益：「诸天守护」。必须记住，禅修者不应该只是为了获得天人的守护而修习慈心，因为这么做等于是自私自利。

第七项利益是「不受火、毒药、刀剑所伤」。一位名叫乌塔萝(Uttara)的优婆夷，身上被恶意地淋上滚烫的热奶油，但由于她的慈心，热油无法伤害她。[157]另一个例子是一位比丘(cūḷassivatthera)由于慈心而未受有毒的食物所害。另外，一位名叫僧祇劫(Saṃkicca)的沙弥，也由于慈心而不受刀、剑所伤。[158]

我自己中毒的经验，也是一个例子。有一次，我被一只鱼鳍有毒的鱼所伤。虽然手流血、肿胀，但我并未感到任何疼痛。另外，约三十年前，当我试着把一条掉到井底的小狗救出时，被那条狗给咬伤了。但我并未感觉到任何疼痛，也未因此而生病，只是手上多了个伤疤。另一次在锡兰，晚上睡觉时被蜈蚣咬伤，但我同样未觉得疼痛。那时候，寺院里也常有眼镜蛇出没，但牠们未造成任何伤害。[272]

第八项利益是「迅速入定」。经常修慈心的禅修者，会发现毗婆舍那修行并不困难。

第九项利益是「容貌明净」。修习慈心的行者，其脸上的肤色像是刚从树上掉下不久的扇椰子或香吉士柳橙，散发着金黄色的光泽。

第十项利益是「临终不昏乱」。修慈者不会在昏乱中死去。相反的，他的死亡就如睡着一般。

最后一项利益是「未证阿罗汉果，则往生梵天」。慈心修习者若未证得阿罗汉果，命终后将投生到梵天，犹如从睡眠中醒觉一般。

有些人想继续深入修行，他们可能会修习慈心以便投生到梵天界继续修行。梵天界里没有「欲贪」(kāma-rāga)，也没有男女之分。

——摘自班迪达尊者《解脱道上》第三十五章

观禅用功要点

班迪达森林道场国际禅修营

2015年12月03日班迪达大长老开示

缅译中：圣法西亚莉 （Sayalay Santa Dhammā）

（标题和小标题为编者所加）

班迪达尊者

目标生起，当下观照，如实知见，名色特相。

大家已经熟悉这个观照定律了。目标生起，这里的“目标”非常广泛，“生起”，是指在每一个最热热乎乎的当下生起的，不是已经“生起”过去了，也不是还没有发生“生起”的时候，而是就在当下正在“生起”的、正在“存在”的现象。

开始须主动努力标记

今天要开示观照目标的方法。在最初阶段，要练习以适当名称标记目标。刚刚读书的小学生，首先要学习大声朗读单独的拼音字母，之后，再组合拼音，拼写字母。再后，才能拼读文字，朗读词组，组合句子，再之后，才能够阅读课文。小学生读书是这样一点一点地进步的。在能够熟练地阅读和理解课文的时候，就不需要再大声朗读。

YOGI在练习观照目标的初期阶段，类似小学生读书，对于自己身心内当下生起的目标现象，要练习用名称标记，当然，不是出声标记，而是在心中默默标记。这样一个接着一个地标记目标，就能够清清楚楚地觉知到目标。最开始练习观照目标，不可以“舒舒服服地”看着目标，而是要主动努力地标记目标。

“目标生起”的意思，人人都能够明白，“目标”可以换成六根门处当下生起的名法与色法，即：在“看到”、“听到”、“闻到”、“尝到”、“触到”、“想到”的当下生起的名法与色法。YOGI要懂得这样来观照觉知：

在看到的当下，观照觉知“看到”；

在听到的当下，观照觉知“听到”；

在闻到的当下，观照觉知“闻到”；

在尝到的当下，观照觉知“尝到”；

在触到的当下，观照觉知“触到”；

在想到的当下，观照觉知“想到”；

观照觉知六根门处当下生起的目标现象，就会如实知见到，在六根门处生起的名法与色法的特相。

在吸气的当下，腹部膨胀（上）起来，观照觉知“上”，就会如实知见到名法与色法的特相。

在呼气的当下，腹部回落（下）下去，观照觉知“下”，就会如实知见到名法与色法的特相。

在弯曲四肢的当下，观照觉知“弯曲”，就会如实知见到名法与色法的特相。

在伸展四肢的当下，观照觉知“伸展”，就会如实知见到名法与色法的特相。

在站立的当下，观照觉知“站立”，就会如实知见到名法与色法的特相。

在坐着的当下，观照觉知“坐着”，就会如实知见到名法与色法的特相。

在提起脚的当下，观照觉知“提起”，就会如实知见到名法与色法的特相。

在推动脚的当下，观照觉知“推动”，就会如实知见到名法与色法的特相。

在放下脚的当下，观照觉知“放下”，就会如实知见到名法与色法的特相。

在睁眼、闭眼、眨眼睛的当下，观照觉知“睁眼”、“闭眼”、“眨眼睛”，就会如实知见到名法与色法的特相。

就是这样，以此类推，对于每一个当下自己身心发生的任何动作现象，都要提起正念，如实地观照觉知并标记目标，YOGI就能够在观照觉知目标的当下，如实知见到名法与色法的特相。

每一个当下生起的目标现象，都是名法与色法因缘和合的现象，是在当下真实存在的究竟法，如果需要如实地了知这些究竟法，即：如实地了知名法与色法的特相，就需要在当下如实观照目标。

比如现在，在听到的当下，想要如实地了知这个“听到”现象发生的时候生起的名法与色法的特相，要观照并标记：“听到、听到”，就会了知到，在耳根处，里面有能够获取声音的耳净色，如果没有耳净色，或耳净色坏掉了，就不会听到声音。此外，还有声波，声波撞击到耳净色，生起耳识，这就“听到”了。声波与耳识在耳净色处的接触，巴利语称为phassa，意思是“触”。在耳识与声波接触的当下，对于悦意的声音，会生起乐受；不悦意的声音，会生起苦受；非悦意非不悦意的声音，会生起舍受。

但是，YOGI新人通常对听到声音生起的舍受会不知不觉，却会明显地知道苦受和乐受。在听到声音的当下，观照觉知并标记“听到”，YOGI会知道，这其中发生的名法现象包括：耳识、耳触、听觉感受，这些是真实存在的名法现象，人人都会感受到，它们是不可否认的。声波撞击到耳净色，发生“听到”的现象，世尊佛陀开示说，声波和耳净色是色法，耳识、耳触、听觉感受是名法，“听到”这个目标生起了，是在名法与色法因缘和合之下发生的结果。

在“听到”的现象发生的时候，谁都不能够否认，有接受元素—-耳净色，以及有撞击元素—-声波的存在，无论谁想要找到什么理由说，没有耳净色，没有声音，都无法否认这个事实存在。同样地，想要否认生起的耳识、耳触、听觉感受，也是不可能的。这些名法现象是实实在在地存在和发生的。

莫错失当下

世尊佛陀开示说，为了如实知见到这些真实存在和发生的名法与色法，就要在听到声音的当下，如实观照觉知并标记“听到、听到”。但是，要注意的是，观照的方法要正确。在听到声音的时候，不要专门地去寻找耳净色、声波、耳识、耳触、听觉感受，而是把“听到声音”作为整体来观照，并标记“听到、听到”即可。不要在听到声音的时候，去分析思考：这些是什么？这些是怎么发生的？为什么会发生这些现象？。。。。。。等等。如果心中生起这些疑问，就失去了观照觉知“听到”这个目标的机会，思考的时候，声音已经发生过去了，因为名法与色法是在快速地生灭的，当下没有观照，过后去才去找，它早就不存在了。

像现在这样密集禅修，是为了如实知见到名法与色法现象的本质实相，并非是要成就思想家。有些人酷爱分析思考，认为只有分析思考才会获得智慧，有这习惯的不乏其人。这在其他世间领域也许是需要的。但是，现在大家是在对自己的身心现象进行研究，在做“自我研究”，世尊佛陀开示说，这是最亲近自己的研究。

听到声音的当下，观照觉知并标记“听到、听到”，在这个当下，真实发生存在的法包括有：

耳净色，声波，耳识、耳触、听觉感受。

整体性观照自然看到细节

为了要能够如实地了知到这些真实发生和存在的名法与色法，就要在“听到声音”的当下，进行整体性的观照觉知并标记“听到、听到”。这样进行整体性的观照，定力很容易就培育起来，并会开发出内观智慧。打比方来说，要看清楚一个人的五官，就要先看整张脸，而不是把某个五官之一单独地挑选出来看，应该是要把整张脸当做整体，面对面地一眼看上去，一直专注地看整张脸，就能够知道整张脸是什么样，再继续专注地看的时候：

有时候，眼睛落在额头上，那就看清楚了额头；

有时候，眼睛落在鼻梁上，那就看清楚了鼻梁；

有时候，眼睛落在脸颊上，那就看清楚了脸颊；

有时候，眼睛落在嘴唇上，那就看清楚了嘴唇；

有时候，眼睛落在下巴上，那就看清楚了下巴。

把整张脸作为整体目标去看，眼睛就会瞄到五官的部分，近距离地、专注地观察整张脸，很快就知道了各个五官的模样。同样地，专注地观照觉知“听到声音”这个现象，就能够分别地、清清楚楚了知到：

有耳净色，声音就是在这里听到的，声波在这里撞击之后，耳识生起了，声波与耳识在耳净色这里接触了，了知到这是耳触，有的声音听上去是好听的，有的是不好听的，这就是听觉感受。如此，整体地观照觉知“听到”的现象：

观照觉知的心落在声波上，就了知到有声波，声波在撞击耳净色；

观照觉知的心落在耳根处，就了知到耳净色的存在。

最终，YOGI就如实知见到，听到声音的当下，其中发生的都是哪一些显著的名法与色法。

即刻观照，莫慢半拍

刚刚练习观照觉知的时候，还没有内观智慧，经过反反复复的习禅，YOGI就会知道，当下生起的有哪些色法，哪些名法。这需要使观照的心时时刻刻地专注在目标上，紧紧密密地观照觉知，当心获得了清净的时候，就能够清清楚楚地知道，这是色法，那是名法，名法与色法不会再混淆。在此之前，即使还分不清楚名法与色法，但是，为了防止烦恼在进入心里，就要在一听到声音的时候，即刻标记“听到、听到”，知道自己听到了声音，首先已经提起了正念，正念保护了心，以免会生起烦恼，在正念的保护下，心就不会对悦意的声音生起贪爱，也不会对不悦意的声音生起嗔恨。

在听到声音的当下，避免让贪爱和嗔恨生起是非常重要的。所以，听到声音的当下，要立即提起正念，整体地观照并标记“听到、听到”，正念持续不断，心就获得了清净。这就是获得心清净的方法，YOGI知道这一点是非常重要的。

昨天就说过，在听到声音的当下，就要马上观照觉知，这需要付出炽热的精进力，炽热的精进力是需要永远地严阵以待的，心要一直活跃警觉，反应迅速，不可以磨磨蹭蹭，慢慢悠悠。这是非常重要的一点。为了使心一直处于警备状态，YOGI丝毫不可以放逸怠慢，懒懒散散。这相当重要。如果慢半拍，目标生起的当下，并没有观照觉知到它。

只要在一听到声音的当下，立即警觉，激发精进力，正念就提起来了，心不再到处飘荡，就有了定力。炽热的精进力保护了心不被烦恼污染。为了避免懒惰放逸，就要持续地付出精进力，以使正念能够持续地保持；正念保护了心清净，使烦恼没有机会进入心识之流，心安住于正念的保护之下。持续的刹那定培育起来的时候，就消除了掉举。那么，在观照觉知听到声音这个现象的时候，当下激发出了炽热的精进力，培育了念力和定力。心识之流中生起了这些善法，就获得了心清净。

这就是善心的培育，当清净的善心生起的时候，那些本来在心散乱的状态下可能生起的贪、嗔、痴等等的烦恼，就不再有机会生起了；贪、嗔、痴在善心生起的时候，自然地熄灭了。这是目前正在修习四念处内观禅修的YOGI们所获得的利益。那些本来是缠缚在心中的烦恼，因为练习观照觉知，正念就先入为主地替代了这些烦恼，使缠缚性烦恼失去了机会，没有机会缠缚在心。反反复复地训练观照觉知并标记“听到、听到”，清净的心反反复复地生起，这就被称为善心的培育，被称为内观禅修。

烦恼的预防和治疗双管齐下

就如同持戒能够消除违犯性烦恼一样，在听到声音的当下，激发精进力，提起正念，培育起定力的时候，原本由于缺乏精进力、正念、正定而缠缚于心中的烦恼，就不再缠缚在心里，这些烦恼就是在观照觉知的当下熄灭了，这被称为保护。能够保护心清净是非常重要的，就好像人们要保护身体健康，以预防身体疾病，是一样重要的。

听到声音的当下，观照觉知“听到、听到”，就能够事先预防贪欲和嗔恨等烦恼。但是，观照觉知的过程中不会万无一失，在忘失正念的时候，贪、嗔、痴可能会生起。大家知道，预防疾病当然好，但不能保证疏而不漏，一旦生病怎么办？一旦生病了，就要马上治疗。同样地，一旦因为丢失了正念观照，生起了贪、嗔、痴的时候，就要马上警觉起来，立即提起正念观照，无论是贪心，还是嗔心，马上提起正念观照之后，烦恼就消除了。对烦恼的预防和治疗就要这样双管齐下。

这是在听到声音的时候，通过整体地观照觉知并标记“听到、听到”，一方面，如实地了知到其中发生和存在的名法与色法现象，一方面，还预防了烦恼生起，等于消除了烦恼。同样地，在看到景物的当下，有眼净色生起，有可见目标存在，这些是色法，当下生起的眼识、眼触、视觉感受是名法。

YOGI要在每次一看到目标的时候，就立即观照觉知并标记“看到、看到”，将能够明显地了知到这些名法与色法的生起、存在。要练习标记“看到、看到”，要把它作为一个整体来观照觉知。

同样地，在闻到气味时候，因为有鼻子，才能够闻到气味，气味跑进鼻子里面，有鼻净色，气味撞击到鼻净色，通过鼻触，生起鼻识，对好闻的气味会生起乐受，对不好闻的气味会生起苦受，这就是在闻到气味的时候，当下生起和存在的名法与色法，要想如实了知这些法，就要把“闻到气味”作为整体目标来观照，要在一闻到气味的当下，立即观照，因为正念先入为主了，对于好闻不好闻的气味，就不会生起贪爱或嗔恨，就算是偶尔地漏失了观照觉知，而生起了贪、嗔、痴的烦恼，也应该警觉地、精进地提起正念，观照觉知生起的烦恼，这样，通过精进地观照觉知，能够一边预防烦恼生起，一边治疗了生起的烦恼。

在吃饭喝水的时候，名法与色法现象时时刻刻都在发生。舌头上有舌净色，无论固体还是液体的食物，都有各种味道，在咀嚼食物的时候，这些酸、甜、苦、辣、咸、淡的味道接触到舌净色，专注地观照，就会觉知到食物的味道，生起舌识，舌触，和感受，尝到喜欢的味道，生起乐受，尝到不喜欢的味道，生起苦受。在咀嚼食物的当下，名法与色法就是这样生起和存在的。YOGI要这样如实地观照，在尝到食物味道的时候，标记“尝到、尝到”。

人的身体有血有肉的地方，都有身净色，没有血肉的地方没有，比如，头发，指甲这些地方就没有身净色。能够撞击身净色的色法只有三大元素，地界的硬、软，粗、细，火界的冷、热、温暖，风界的僵直、紧绷、震动，这些元素在身体里面和外面都有。

身净色接触到硬，身识生起，知道是硬的；

身净色接触到软，身识生起，知道是软的；

身净色接触到粗糙，身识生起，知道是粗糙的；

身净色接触到细滑，身识生起，知道是细滑的；

身净色接触到热，身识生起，知道是热的；

身净色接触到凉，身识生起，知道是凉的；

身净色接触到僵直，身识生起，知道是僵直的；

身净色接触到紧绷，身识生起，知道是紧绷的。

身识就是这样了知到了色法的特相，色法与身净色撞击的当下，身识、身触、触觉感受同时生起，对喜欢的生起乐受，对不喜欢的生起苦受，这些是一系列的名法的集合。为了要如实地了知身体在接触目标的当下，所生起的一系列的名法与色法有哪些，就要在身体动作发生的当下，如实观照。

例如，观照弯曲伸展四种，身体的前倾后仰，脚的提起、推动、放下等等所有身体的动作，要在身体动作发生的当下，精进地、紧紧密密地跟踪观照觉知当下的动作。就算是在观照身体动作的当下，还不能够如实知见到生起和存在的名法与色法，但是，这样观照，正念提起来了，那些由于心散乱而会生起的烦恼就不会生起，正念保护了心，使缠缚性烦恼不会生起。

同样地，当心东飘西荡的时候，心掉举散乱的时候，当下会生起一系列的显著的名法与色法。即使当下前五门，即：眼、耳、鼻、舌、身，没有接触到目标，在妄想纷飞的时候，闭着眼睛也会看到、听到、闻到、尝到、触到这些目标，这些在心识之流里面的法尘，是通过撞击意门，而生起意识，使得自己感觉好像是在看到、在听到、在闻到、在尝到、在触到了这些目标。无论是善的，还是不善的，当意识到自己有这些妄念生起的时候，都要如实地观照：

好像是看到的，就标记“看到、看到”；

好像是听到的，就标记“听到、听到”；

好像是闻到的，就标记“闻到、闻到”；

好像是尝到的，就标记“尝到、尝到”；

好像是触到的，就标记“触到、触到”。

从观照最显著的目标开始

以上是根据世尊佛陀的开示，为大家简要地讲解了观照六根门处当下生起的目标的方法。但是，YOGI新人在最初习禅的时候，还是不能够在每一次看到、听到、闻到、尝到、触到、想到的当下，进行如实观照。对于YOGI新人，还有比较简单的入手的方法，就是从容易观照的目标开始练习。色法是最显著的，YOGI新人比较容易观察到，对于身体接触到的色法，是最容易入手观照的。现在大家学习在坐禅的时候观照腹部的膨胀（上）、瘪落（下），就是符合经典开示的方法：

Yathāpākataṃ vipassanābhiniveso

这句开示的意思是，刚刚开始入手修习内观禅修的YOGI，要在当下生起的众多的目标中，以观照觉知最显著的目标为入手处。

（完毕）

圣泉书院冬季禅修营

礼敬世尊、阿罗汉、无上正等正觉者！

福州鼓山圣泉寺春季四念处内观禅修。指导法师：智严法师

福州圣泉寺始建于唐朝707年，初名“法华寺”，由律师怀一，律师怀道开创，唐开元元年(713)因祖师飞锡得泉，唐玄宗亲笔御书敕赐＂圣泉寺＂已有1310年的历史！是天台宗道场！

尊者持戒严谨，言行谨慎，时时刻刻以法为准绳，依法生活，将佛法融入生活，将佛法的智慧灵活地运用在生活的各种场合和情境。

尊者回国后，受邀到全国多个地方作禅修指导，常住在福建福州圣泉寺指导禅修。尊者思维缜密严谨，能发现禅修者的问题，并及时有效地解决问题。尊者内心有着很强的慈心，指导耐心细致，回答问题巧妙机智，并不厌其烦。尊者讲法生动活泼、亲切温和，善于用贴切形象的譬喻来描述深奥的佛法。深受禅修者欢迎。

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12月30日至1月3日禅修

1月3日结营

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三、招生人数：

学员50人，法工7人。

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手机号码：

身份证：

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身体及精神健康状况：

紧急联系人及手机号码：

近一年参加过密集禅修吗？（如果有，请说明时间、地点、法门及指导老师）：

微信：

请按要求填写好后，将报名内容完整发送至以下方式：

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如走前横路化工路，上三环辅道下环岛往左。

往火车站方向前行1800米见东山村公交车站前红绿灯右拐大北农公司内，圣泉寺。

【公交车路线】

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来源：http://url.cn/5u3zMBl

摄阿毗达摩义入门（精简）

编译者： 孤行者

PDF

 

编译说明

  1. 本书正文是根据《The comprehensive manual of abhidhamma》Bodhi Bhikkhu ,The revised edition,Sept 2011,BPS进行节选重译并调整章节顺序编辑而成。在选译与排序时，尽量忽略繁琐细节，力图彰显根本理路。
  2. 本书正文中，[ ]内是汉译者按需要补充的文字；（）内是英文本原有的文字。英文本原有的90多条notes则用【】括起插入正文对应的位置。导读是英文本原有的，[ 汉译按 ]是汉译者编辑的。
  3. 英文本中有关89心的语句 本书在汉译时做了删节，删节处在本书正文中用……标出，并在汉译按中给出完整译文。这样做是为了让本书正文更能扼要地凸显南传阿毗达摩的根本理路。
  4. 本书中凡是用斜体字母表示的就是巴利文（字体是Tahoma），否则就是英文（字体是Times New Roman）。
  5. 汉语词汇因不易区分名词和形容词，而极易引发歧义；所以本书大量使用‘’和“”来标示词性，凡是‘’或“”内的词汇是名词不是形容词。有时也用‘’来辅助断句，断开多重定语或提醒主语、宾语从句。需要防止读者错误断句引发歧义，而又不便使用标点符号之处，以空格来将复杂长句断开。
  6. 为了精确地理解阿毗达摩义，本书汉译文中尽量严格地区分重要名词的语态、时态和单复数。凡单数名词前加“一个”“某个”强调其是单数；凡复数名词前加“诸”“种种”“各个”强调其是复数；具体见下面的定义表。
本书重要翻译用字与符号定义表
诸 表示复数
所 表示被动语态
性 派生名词后缀
曾 表示过去时
已 表示完成时或过去时
了 表示完成时或过去时
着 表示现在进行时
.etc 等等（使用此英文缩写是为了避免“等”字引发歧义）
i.e. 也即是，表示相等
– 连字符，表示所连接的汉字是一个不可分割的单词
/ 或者关系符
& 并列关系符

皈依那位 薄伽梵、应供、正遍觉者

皈依那位 薄伽梵、应供、正遍觉者

皈依那位 薄伽梵、应供、正遍觉者

汉译序

89/121心是南传阿毗达摩特有的，北传诸部皆无。89/121心与52心所 之相应相摄有几千种组合，再加14种作用，3者交叉成万种组合；可怜多少初学者，逮不住根本理路，淹死在排列组合。想当年，89/121心真真如铜墙铁壁一般，把末学死死挡在阿毗达摩堂奥之外3年不得入门。然究竟名法唯有53种，心王唯是1种，89/121心可以换算成“1心王 + n心所”的表达式，使用此表达式能绕开那铜墙铁壁般的万种组合，直扑南传根本理路。故本书在选译时，将有关89/121心及其万种排列组合的第一、二、三章大部略去，并将原书第四章中，用89心解释心路过程的内容换算成“1心王 + n心所”的表达式，力求以最简洁易懂的形式，展示南传的心要。

末学依英文本所解之义与《概要精解》之文义出入甚多，故重译。重译时末学并不一概沿袭 由日本学者水野弘元等开创的南传术语译名，而是依PEG、BD、Vism英译本和参考书目中的英文义，更正日系术语译法的不合理和讹谬之处；更正的依据通常在[汉译按]中有说明。术语译法的不同必然导致末学的译文与《概要精解》之译文大为不同，若句义有天渊之别亦不足为奇。

本书中导读的译文严循英本文义，但颂文的译文有时与英本文义有出入，这是依据巴利文直译造成的。本书的术语译名一定还有许多值得深入推敲之处，然译者目前的水平也只能到这一步，留待日后再改进。

本书有几处使用了《概要精解》中的“译按”和《摄阿毗达摩义论表解》中的一张表格，在此对寻法比丘和明法比丘表示感谢。感谢胡□□居士供养专业电子词典和电脑。感谢沙门善生录入部分手稿，感谢全道场僧俗的护持。若此书的编译有功德的话，愿此功德成为支撑译者速证寂灭的助缘。愿将此功德回向译者的父母，愿他们从今以后生生世世与邪见无缘。也愿以此功德回向所有为此书的面世做出贡献的人，愿他们的善愿得以实现。

愿正法长存，灯灯不息。

引言[节译]

此书的内核是一部名为《 abhidhammattha saṅgaha 》

阿毗达摩 义 摄

的中世纪佛教哲学纲要，其作者是anuruddha尊者。尊者善摄论藏精华，为令易于解了而善安布之，遂令此书成南传佛国研毗昙者入门津梁，《阿毗达摩义摄》被尊为开启佛法智慧宝藏之钥。

阿毗达摩

……如果一个人彻底地研习、深入地思考阿毗达摩，并领悟其深广的内涵与有机的统一性，他就会明了：阿毗达摩无非是要把一切经验事实1 相互连贯为一幅综合图景，此图景的特点是分析精确，范围无所不包，系统而完整。站在上座部正统立场上说，阿毗达摩所诠释的这个系统，即不是抽象推理的虚构理论，也不是出于本体论假设而拼凑的镶嵌细工[马赛克]，而是开显‘存在’的真实本性；这“‘存在’的真实本性”是心在一切深度、一切分辨率上透视一切事物时所照见的，因此上座部视阿毗达摩为佛陀‘一切知智（sabbaññutā-ñāṇa）’的最佳表征。按照苦和苦灭这两点进行安排，佛陀陈述万物是如何呈现于圆满正觉者的心中。

阿毗达摩藏是一个连贯系统，它同时是哲学、心理学和伦理学，而这三者又被集成进一个体系架构之内，此架构即是解脱的进程。阿毗达摩可以被说成是一种哲学，因为它提出了一种存在论，一种有关 “‘真实’之本性”的观点；此观点即是所谓“dhammavāda法的理论”。简要而言，‘法的理论’宣称：‘究竟真实[终极真实]’是由诸界组成，诸界的要素称为诸法。诸法不是隐藏在万相背后的本体2、诸法不是与“纯粹现象”相反的“物自体”，而是‘究竟真实’的根本要素/基本组分。诸法分为两大类：无为法和有为法3。无为法唯是涅槃，有为法是组成经验之流的 刹那无常的 名法和色法。按照‘法的理论’，世俗常识中的‘独立存在的客体对象’和‘持久[而不是仅刹那存在]的人[主体]’，这两种都是心在‘由诸法所提供的原始数据’上形成的概念构建。作为‘日常背景下的指示对象’的各个实体，仅仅具有一种“交感的”真实性；此“交感的”真实性是从 作为基础层面的诸法 获得的。唯有诸法具有终极的真实性：“凭其自身的资格（sarūpato）”的、独立于‘心对原始数据的处理’之外的最终存在。

上述对“‘真实’之本性”的观点，已经蕴含在经藏里了；尤其是佛陀在开演‘蕴、处、元素[界]、缘起’等时，上述对“‘真实’之本性”的观点作为支撑‘实用主义配方的经教法’的基础，而依然处于不言而喻的背景状态。即使在论教法中，‘法的理论’也尚未表述为一个明确的哲学学说；只是后来的注疏才将其表述为一个明确的哲学学说。阿毗达摩的更明显的使命是将教理系统化，在这个使命背后，法的理论的作用是作为进行教理规范化的所依原则；就此作用而言，法的理论仍然轮廓明显，尽管尚显含蓄。

完成教理系统化的使命的前提，是获得如实了知事物的般若慧，这就必须严格地区分‘存在’的2种类型：①仅仅作为概念构建而存在、但却被颠倒地执为‘究竟真实’的那一类存在；②具有本源意义上的终极性的那一类存在，也即是诸法。 从 “概念构建”被颠倒执为“究竟真实”这一特性入手，阿毗达摩以种类数目有限的诸法作为“‘真实有’的砖块”，这些诸法中的绝大部分都是依据诸契经而来。然后阿毗达摩开始定义在诸契经中使用的所有名词术语，定义的方式是显示这些名词术语相对于‘本源意义上的最终存在’具有怎样的地位；此中‘本源意义上的最终存在’是由阿毗达摩体系所承认的那种本源意义上的最终存在4。基于上述定义，阿毗达摩将诸法详尽地分类为“‘种种预定的范畴’之网”和种种关联模式，以此突显诸法在阿毗达摩体系结构中的位置。而阿毗达摩又是对‘真实有’的如实表诠，这就意味着上述分类指出了每一法在“‘真实有’之整体结构 ”中的准确位置。

与西方经典科学相反，阿毗达摩不是从“向外观察外部世界的‘中立观察员’”的视角，去理解‘真实有’的本性。阿毗达摩主要关注的是 如何理解‘体验’的本性；如此一来，阿毗达摩关注的就是“‘知觉’的‘真实’” ，是由体验所给出的世界、是由‘能知’和‘所知’构成的世界、是在最宽广的意义上的世界。由此阿毗达摩由一种哲学渐变为某种‘现象学式的心理学’。为了有助于理解“‘体验’的‘真实’”，阿毗达摩开始对心作精细的分析，因为阿毗达摩要将它自己奉献于内省禅修。阿毗达摩将心分为许多类型，明确了每一类型的因素与功能，将每一类型的心与它的所缘、所依[根]相关联，并显示不同类型的心之间如何互相连接、不同类型的心与色法之间如何会合而形成‘体验’之流。

上述对心的分析不是出于理论性的求知欲，而是出于佛教那压倒一切的实修志向，即：从苦海解脱。既然佛陀将苦归因于我们有漏的态度——根源于贪嗔痴的心理定向——那么阿毗达摩那现象学式的心理学也就具有了某种心理伦理学的特征；阿毗达摩不是从狭义的道德规范的意义上来理解“伦理学”这个词，而是将“伦理学”作为心灵净化和圣洁人生的完整指南。相应地，阿毗达摩主要是基于伦理标准来区分心的状态：善心和不善心，美心所和烦恼心所。阿毗达摩按照一种等级方案将心分类，此等级方案与一连串的清净阶梯相称，这一连串的清净阶梯是由修行佛道的佛弟子们所证得的。该方案通过禅修进展来追踪心的净化过程，先是色界无色界禅那，然后是内观阶智和出世间道果智。最终，心永不退转地从一切烦恼解脱而达到究竟清净，以此为终点，这就是阿毗达摩所开显的伦理发展的全过程。

阿毗达摩的3个向度——哲学向度、心理学向度和伦理学向度——它们的终极合理性得自佛教的基石，也即是4圣谛所宣称的解脱程序。勘查诸法的本源，这出自佛陀的教导：总观缘生诸相的苦圣谛 应被彻知（pariññeyya）。阿毗达摩范畴表中，显示其心理学和伦理学关切的烦恼心所和正觉的诸必要条件，使阿毗达摩关联于苦集圣谛和道圣谛。阿毗达摩体系所详尽阐述的诸法的全部分类，在“无为元素[界](asaṅkāhatā dhātu)”达到极点，“无为元素[界]”也就是涅槃、苦灭圣谛。

[ 汉译按

1. 一切经验事实：不但包括世俗上的经验事实，而且更重要的是包括甚深禅修中的经验事实；也即既包括世俗谛也包括胜义谛。其实阿毗达摩的重点是要把甚深禅修中的经验事实 连贯为精确完整的有机体系。

2.诸法不是隐藏在万相背后的本体：英The dhammas are not noumena hidden behind phenomena。

3. 无为法和有为法：巴asaṅkhata dhamma & saṅkhata dhamma，英unconditioned dhamma and conditioned dhamma,直译为“无缘法和有缘法”；Ñāṇamoli 则译为unformed state and formed state，直译为“非所形成的样态 和 所形成的样态”。saṅkhata是动词saṅkharoti（制备/配制/放在一起）的过去分词，所以有为法的本义是“被放在一起的法”；Ñāṇananda则译为compounded dhamma(被合成的法)。无为法和有为法是古汉译，末学觉得其实上述英译的意思都比古汉译更精准，只是“无为/有为”千百年来已广为人知，也只好照旧。

4.由阿毗达摩体系所承认的那种本源意义上的最终存在：阿毗达摩所谓的“终极本源”不是单数而是复数、是依它起的诸法；相比之下，婆罗门教、耆那教等所谓的“终极本源”是单数、是唯一、是不二大梵。]

两种教法

伟大的佛教注释家佛音阿奢黎，解释阿毗达摩这个词的意思是“超胜法和殊异法（dhammātireka-dhammavisesa）[殊胜法] ”。前缀abhi有优越和杰出/高贵的意思，dhamma此处是指经藏之教法。所谓阿毗达摩超胜于诸经的教导，既不是意味着经教法有任何欠缺，也不是说阿毗达摩宣布了什么‘诸经所无的秘法’之类的新启示。诸经是基于佛陀独有的4圣谛教法，阿毗达摩同样也是基于佛陀独有的4圣谛教法；而且经藏已经详细阐明了证得正觉所必需的所有法则。诸经与阿毗达摩之间的差别，绝不是关乎根本的，而只是范围上和方式上有几分不同。

关于范围，阿毗达摩的周密性和完备性是在经藏中所不见的。佛音阿奢黎注释说：在诸经中，诸如蕴处界[元素]等范畴只是在一定程度上被分类；而在论藏中，则依据种种分类方案将这些范畴全面分类，其中有些分类法与诸经相同，还有些分类法是阿毗达摩独有的。如此一来，阿毗达摩不但在范围上，而且在细节的复杂程度上都有别于经藏。

诸经和阿毗达摩之间另一个主要的差别是教导的方式。经藏中的开示是佛陀在不同场合下、对不同根器的听众阐述的。经藏中的开示的主要意图是教学，其阐述的方式最有利于引导听众实修 并达到 谛现观。为了达到这一目的，佛陀运用种种教学技巧，来让听众理解义理。他运用明喻和暗喻；他时而教诫、时而劝告、时而激励；他判断听众的意乐和倾向，然后调整教导的内容，以便激起听众的积极反应。因此经教法被形容为“比喻的或被装饰的法”。

与诸经相反，论藏意在尽可能赤裸地、直接地开显佛法的全体，此“佛法的全体”支撑着经教法的开演，并且被每一个独立的开示所利用。阿毗达摩不考虑听众的个人倾向和辨别能力；阿毗达摩不向特定的实际需求妥协。阿毗达摩以一种绝对的、形式主义的方式展示关于‘真实有’的系统论，完全没有文学性的装饰或教学技巧性的权宜手段。因此阿毗达摩的方法被形容为“原本如实的或未被装饰的法”。

经教法和论教法在技术上的差别也影响到了各自的术语系统。在诸经中，佛陀经常使用日常语言（vohāravacana）和接受世俗谛（sammutisacca），世俗谛描述的是‘不具有本源意义上的终极性’的那一类存在。世俗谛的存在可以被诸经合理地提到。如此一来，佛陀在诸经中说“你”和“我”、“男人”和“女人”、众生、人甚至自我，就好像 人我众生 是具体现实一般。然而，阿毗达摩的解说方式严格限定于‘在胜义谛（paramatthasacca）上是真实的术语’之内：诸法，诸法的特性，诸法的作用和诸法之间的关系。如此一来，在诸经中为了便于沟通而暂时接受的所有那些概念性存在，在阿毗达摩中都被解析为‘本源意义上的终极存在’、 都被解析为仅仅只是无常的、缘生的、依它起的、空无永恒自我或实质的 名色法。

在区别经教法和论教法的不同时，当知是基于经藏和论藏的最主要特性而言，不应将经和论的不同说成是某种绝对地二元对立。在某种程度上，经教法和论教法是重叠的和互相渗透的。所以在经藏中我们可以发现严格运用蕴处界[元素]等哲学术语的开示，也即跨入了论教法的范围。再者，在论藏中，我们可以发现甚至有一整部论（《Puggalapaññatti人施设论》）是采用日常用语的，这就跨入了经教法的范围。

阿毗达摩的特点

除了严格地依照哲学式的解说方式之外，阿毗达摩还有许多值得注意的贡献，这些贡献对于完成教理系统化的使命来说是必不可少的。其中之一便是在主要的论书中运用本母(mātikā)或者说范畴表——本母就如同整栋大厦的蓝图一般。《Dhammasaṅgaṇī法聚论》一开篇就列出本母，作为整个论藏本身的序文，其中包括122种论教法专有的分类法。其中22种是三法分类法，即把根本诸法分为3类一组；其余100种是二法分类法。【《法聚论》也包括经教法的本母，其中包括取自诸经的42种二法分类法。不过经教法本母对阿毗达摩本身而言只是附属性的，经教法本母更主要地是作为一种附录，提供对经教法核心术语的简明定义。而且这些简明定义本身也与阿毗达摩范畴表中的术语定义不一致。经教法本母在论藏的其余6部论书中再也没有运用过。】本母的作用好像某种坐标网格，此网格按照 由佛法的目的所决定的原则 来整理纷繁复杂的体验。例如，在三法分类法当中包括了：善、不善、无记三法；乐受相应、苦受相应、舍受相应三法；异熟、业、非异熟非业三法等等。在二法分类法当中包括了：因、非因二法；与因相应、与因不相应二法；有为、无为二法；世间、出世间二法等等。运用这些分类法，本母从各方面涵盖了一切法。

阿毗达摩的第二个特点是 将貌似连续的心流解剖成离散的、刹那灭的认知活动，每个认知活动称为一个citta心，每个 citta心是一个包括‘识’和‘一群相应心所’的复杂单元；在认知活动中，识基础性地了知所缘，一群相应心所执行各种专门的认识功能。

上述关于心的见解，至少在梗概上很容易从 经藏对诸体验的分析 中得出；经藏将诸体验分析为5蕴，其中4名蕴永远不可分地同时生起。不过，上述关于心的见解在经藏中依然是暗示性的。论藏并非只是简单地提升了这一暗示，而是从 心的微观直观性 和 心从一生到另一生的延续性 这两个方面，将这一暗示扩大为一种 心之功能图，这种 心之功能图 是协调连贯的，而且非常地详细。

阿毗达摩的第三个特点是把在诸经里纷乱的种种佛学术语整理得有条有理。在诠释每一法时，阿毗达摩即会把诸经里的同义词互相对照。举例而言，在诸烦恼当中，贪心所可以出现为欲漏、有漏、贪欲身系、欲取、欲贪盖等；在诸觉支当中，慧心所可以出现为慧机能根、慧力、择法觉支、正见道分等。在如此对照与连系之下，阿毗达摩显示了 在诸经里可能并没有明显地指出的 种种术语之间的关系。在此过程中，阿毗达摩提供了 诠释佛陀开示的一种精良工具。

阿毗达摩关于心的见解 进一步导致了 一种新的基础分类法，此分类法划分存在的终极成分，并在后期阿毗达摩文献中，最终胜出了 继承自诸经的蕴处界[元素]分类法。尽管蕴处界等范畴在论藏中依然显得很突出，然而，心是由刹那生灭的识及其相应心所 所构成 这一见解，导致“四分法”更能适宜于阿毗达摩体系。此“四分法”即是将‘真实有’分为4种‘究竟实有（paramattha）’：心，心所，色，涅槃。心、心所、色是有为的真实有，涅槃是无为元素[界]。

阿毗达摩的最后一个不寻常的特点归功于论藏的最后一部论《Paṭṭhāna缘关联论》，此论为了显示 诸究竟真实如何结合成有序的诸过程，而施设了24缘。在论藏的前几部论中，分析法占支配地位；而《缘关联论》中诸缘的分类法是对分析法的必要补充。分析法把‘貌似一个整体的存在’分解为它的诸成分，从而显示此‘貌似一个整体的存在’空无任何“不可再分的核”，此“不可再分的核”可能有资格作为“自我”或“实质”。综合法描绘了这些‘被分析至最终’的诸法 彼此之间的依缘关系，显示了诸法不是孤立的、自给自足的‘单元’、而是处于网络中的‘结点’，诸法所处的网络是一种 由相依互联的各个活动 构成的 重重大网。

论藏中前几部论的分析法和第7部论的综合法，此二法联手缔造了 佛教两大原理的根本一致性；佛教两大原理即是‘无我(anattā)’和‘依它起(paṭicca-samuppāda)’。如此一来，阿毗达摩方法论就依然与 作为全体佛法之心要的毗钵舍那 相和谐。

注疏

论藏中的这7部论激起了许多大部头注疏的撰写，这些注疏以解释和例证的方式，用权威的原文搭起阿毗达摩大厦的脚手架。这方面最重要的著作是由佛音阿奢黎所审定的3部注书：注解《Dhammasaṅgaṇī法聚论》的《Atthasālinī殊胜义》，注解《Vibhaṅga分别论》的《Sammohavinodanī除遣痴迷》以及注解其它5部论的《Pañcappakaraṇa Aṭṭhakathā五论义注》。佛音的《清净之道》同样是属于这一层次的著作；尽管《清净之道》主要是一部百科全书式的禅修指南，但其中《说慧地》（XIV—XVII章）所铺陈的 修毗钵舍那前必须掌握的理论，实际上构成了一部浓缩的阿毗达摩论。上述每一部注疏都有各自的再注释，即由兰卡的阿难陀阿奢黎（Ācariya Ānanda）所著的《Mūlaṭīkā根本疏抄》。这些疏抄又有其注释，即由阿难陀阿奢黎的弟子护法尊者（Dhammapāla）所著的《Anuṭīkā随疏抄》。（注意 阿难陀阿奢黎的弟子护法尊者 不是 注释佛音著作的 护法大阿奢黎）

尽管这些注书是由佛音阿奢黎写成，但不应认为这些注书有佛音阿奢黎的任何方式的原创成分，甚至不应认为佛音阿奢黎对传承至他手中的资料有创新解释的意图。实际上，这些注书是由佛音阿奢黎使用“Mahāvihāra大寺”所保存的古老注释资料精心整理而成，这些资料先于佛音阿奢黎之前几个世纪就已经存在；这些资料代表了一代又一代佛教饱学导师们显扬 阿毗达摩原典真义 的集体努力。

试图在诸注疏中找出历史发展的证据，证明注疏有对论藏原义的超越，这虽是充满学术诱惑力的事，但此事做得太过头却是危险的；因为阿毗达摩原典中的大量内容 需要有注疏来提供语境/理解背景[context]的一致性，在这种一致的语境/理解背景中，阿毗达摩中各个单独的要素 才能作为 系统整体中的有机组成部分 而相互连贯在一起；一旦缺失了注疏所提供的语境/理解背景，阿毗达摩中各个单独的要素就会丧失关键的意义维度。因此这样认为是不无道理的：注疏的体系结构的核心部分 起源于 极为接近阿毗达摩原典的时期，并且与阿毗达摩原典同时传承下来；尽管我们难以保证 注疏像阿毗达摩原典一样 未受任何形式的修改或引申。

把握好这个火候，我们就可以简要地指出几个 注疏中独有而论藏本身没有或隐而未显的观点。

一是对心路过程（cittavīthi）的详细解释。这种详细解释在阿毗达摩原典中似乎是暗含的，但在注疏中，却凭其自身的资格而被拉出来用作解释工具，来详细解说citta心的14种作用，心的种种类型，并且按照节拍 依14种作用来给各个citta心命名。

二是“khaṇa刹那”取代了阿毗达摩原典中的“samaya特定时刻”，作为 给每一个活动的发生划界 的基本单位；并且还确立了色法的寿命是17个心识刹那；将1个刹那划分为3个子刹那——生刹那、住刹那和灭刹那，似乎也是注疏的创新。【阿毗达摩原典中的《yamaka双论》citta-yamaka章使用了“khaṇa刹那”一词来指称一个时刻的进一步细分，而且也使用了“uppāda–khaṇa生起刹那”和“bhaṅga–khaṇa破灭刹那”这两个词。然而生住灭3个子刹那的分类法似乎是在阿毗达摩的注疏中才首次出现的。】

三是将诸色法以色聚（kalāpa）的方式组织起来，也是在注疏中才首次出现1，尽管 大种色与所造色的不同 已经暗示了色聚的存在；将“心所依(hadayavatthu)”解释为 意元素[界]和意识元素[界]所依的色根，也是如此。

注疏还引入了许多（尽管不是全部）用来给业分类的范畴，并且制定出业和果之间的详细关联性。注疏定死了心所的总数目；但《法聚论》说“在那种情况下，或者无论什么其它（未被提及的）缘生的非色法是存在的2”。这似乎正视了心所范围的可扩充性，然而注疏却通过明确地指定“或者无论什么法(yevāpanakā dhammā)”而划定了心所范围的界限。再有，注疏正式将诸法定义为“维持/承担/携带 它们自己的内秉本性 的事物3”，从而完全建立了法的理论。注疏还广泛运用“四支定义法4”而最终圆满完成了 对每一法的定义。“四支定义法”即是 特性、作用、现起和近因，此方法来自一对古老的注释文本：《Peṭakopadesa篋藏开显》和《Nettipakaraṇa指导论》5。

[ 汉译按

        1. 将诸色法以色聚（kalāpa）的方式组织起来，也是在注疏中才首次出现:英The organization of material phenomena into groups(kalāpa), ……, is first spelled out in the Commentaries 。
        2. 或者无论什么其它（未被提及的）缘生的非色法是存在的：英or whatever other (unmentioned) conditionally arisen immaterial phenomena there are on that occasion意译为：或者存在着 任何其它（未被提及的）缘生的 非色法。
        3. 维持/承担/携带 它们自己的内秉本性 的事物：英Things which bear their own intrinsic nature，巴 Attano sabhāvaṃ dhārenti ti dhammā。古译“法者，任持自性也”。
        4. 广泛运用“四支定义法”：四支定义法(the fourfold defining device)既用于定义有自性法，也用于定义无自性法如虚空元素[空界]、表色.etc，依于四支定义法不能鉴别某一法是不是究竟实有。The fourfold defining device依字面意思、上下文和义理都无“鉴别”之意，不应译为“四种鉴别法”。
        5. 《Peṭakopadesa篋藏开显》和《Nettipakaraṇa指导论》：此二论收录于尼柯耶中的《小部》，皆是摩诃迦旃延所造。Ñāṇamoli Bhikkhu的英译本名为《Piṭaka Disclosure》和《The Guide》。据Ñāṇamoli Bhikkhu英译本引言中说，《篋藏开显》很古老，而《指导论》似乎是后人对《篋藏开显》的润色版。《篋藏开显》北传古称《蜫勒论》。 ]

Thutivacana

Sammāsambuddham atulaṃ

Sasaddhammagaṇuttamaṃ

Abhivādiya bhāsissaṃ

Abhidhammatthasaṅgahaṃ.

赞颂

礼敬无可比量的正等正觉者、

胜妙正法及圣僧伽已，

我当说阿毗达摩义摄。

[1总标一切纲要] 1

[VIII§28]2

如是与[过、现、未]三时相关的诸法、与时间不相关的诸法；内、外诸法；诸有为法、诸无为法；分为概念、名与色三支。

……3。

[ 汉译按

[ ]内阿拉伯数字打头的蓝色雅黑字是汉译者编造的，以便读者把握阿毗达摩根本理路。

[ ]内给出的罗马数字是英文本的章节码，以便读者检索。

原书（《摄阿毗达摩义》）此处的内容是“发趣法的诸缘一共有二十四”，作为对第八章主要内容的总结。本书的编译不是为了 完整地呈现《摄阿毗达摩义》的体系结构，而是要简洁地彰显 阿毗达摩根本理路，所以删去了这类用于各章节前后呼应的句子。]

[2概念]

[VIII §29]

其中，诸色法正是色蕴；组成4非色蕴的心和诸心所，以及涅槃，是5种非色。它们也被称为“名”。剩下的是概念，概念有2种：所知概念和令知概念。

导读

它们也被称为“名”：就朝向的意义而言，4非色蕴被称为“名（nāma）”；因为4非色蕴在认知所缘的动作中朝向（nāmana）所缘。4非色蕴也从‘导致朝向’的意义上被称为“名”；因为4非色蕴导致彼此朝向[同一]所缘。仅仅从‘导致朝向’的意义上，涅槃被称为“名”；因为涅槃作为‘所缘胜主导缘’[能够]导致诸无漏法（即诸出世间心、心所）朝向自己。【于此有个英文[及中文]不能表达的双关语：nāma（名）是源自意为“朝向”的动词词根nam。】

概念有2种：‘作为意义的概念’（atthapaññatti）和‘作为名称的概念’（nāmapaññatti） 1。‘作为意义的概念’是诸概念所要表达的‘义’；‘作为名称的概念’是表达此意义的名称或指示符。例如，‘一种四条腿的、全身有毛的、特定体型和习性的家畜’[所形成]的表象 就是名称“狗”的‘意义概念’；指示符“狗”是与此‘意义概念’相对应的‘名称概念’。‘意义概念’是所知概念， ‘名称概念’是令知概念。

[ 汉译按

‘作为意义的概念’（atthapaññatti）和‘作为名称的概念’（nāmapaññatti）：atthapaññatti直译“义施设”；nāmapaññatti直译“名施设”。]

[VIII §30] 所知概念

如何？之所以有诸如“大地”“山岳”一类的名词，是由于相关诸元素[界]的变化样式而施设；诸如“房屋”“马车”“货车”一类的名词，是由于诸色法的组成样式而施设；诸如“人”“个人”一类的名词，是由于五蕴而施设；诸如“方向”“时间”一类的名词，是依据月亮等等的运行而施设；诸如“井”“洞”一类的名词，是由于无碰撞等而施设；诸如“遍相”一类的名词，是由于相关诸元素[界]及其相应禅修而施设。

虽然从究竟上说，上述这一切都是不存在的，但是上述这一切以究竟法的幻影的形式 1成为心的所缘。

上述这一切被称为概念是因为，由于、考虑到、顾及 这种或那种模式，它们是所思、所计、所解、所诠、所知2。

这种概念因为它是所知而得名。

导读

作为所知的概念即是意义概念。此处作者列举了不同类型的意义概念。

大地山岳等被称为“形状概念（saṇṭhānapaññatti）”，因为它们对应于事物的形状或外形；房屋、马车、货车等被称为“聚合概念（samūhapaññatti）”，因为它们对应于事物的聚集或组合；东西南北等被称为“方所3概念（disāpaññatti）”，因为它们对应于方位[位置]或方向；早晨、中午、星期、月等被称为“时间概念（kālapaññatti）4”，因为它们对应于一期或一段时间；井、洞等被称为“虚空概念（ākāsapaññatti）5”，因为它们对应于不存在‘可以被感知到的物质’的空间区域；遍相等被称为“相概念（nimittapaññatti）6”，因为它们对应于禅修所得之内心影像。

[ 汉译按

以究竟法的幻影的形式：英in the form of shadows of (ultimate) things。

上述这一切被称为概念是因为，由于、考虑到、顾及 这种或那种模式，它们是所思、所计、所解、所诠、所知: 英They are called concepts because they are thought of, reckoned, understood, expressed, and made known on account of, in consideration of, with respect to, this or that mode。此句用代入法意译为：上述这一切被称为概念是因为：由于这种模式，概念是所思；由于那种模式，概念是所计；考虑到这种模式，概念是所解；考虑到那种模式，概念是所诠；顾及这种模式，概念是所知。

方所概念：既包括有关方向的概念也包括有关方位（位置）的概念；‘方’表示方向，‘所’表示所在位置，故译为‘方所概念’。此处如果译为“方向概念”就会漏掉有关位置的概念。

时间概念：此处仅将宏观时间定义为非真实的概念存在，然而微观时间也同样是概念，详见本书附录一。时间概念与方所概念就是所谓的“时空”。“时空”是所知概念而非真实有，这是理解南传阿毗达摩最重要的前提，一旦将诸究竟法置于“实有的时空”背景之下，南传即堕有部。

虚空概念：此处如果译为“空间概念”就会混淆于“方所概念”。

相概念：由于遍相中有红遍、黄遍、蓝遍，所以红黄蓝3色都是所知概念。红黄蓝是3基色，任何颜色都是由此3基色搭配混合而成，所以任何颜色都属于所知概念。凡夫所见的世界主要是由形状和颜色构成，所以说凡夫所见的世界是所知概念、凡夫所见的世界是诸究竟法的幻影。]

[VIII §31] 令知概念

复次，因其令知而被称为概念。它被描述为名称、命名法等等。它有6种：

①关于真实的（直接）概念；②关于不真实的（直接）概念；

③借助真实的关于不真实的概念；

④借助不真实的关于真实的概念；

⑤借助真实的关于真实的概念；

⑥借助不真实的关于不真实的概念。

例如：以诸如“色”“受”等名词表达在究竟上真实有的法，诸如“色”“受”等名词被称为①关于真实的（直接）概念。以诸如“大地”“山岳”等名词表达在究竟上不是真实有的法，诸如“大地”“山岳”等名词被称为②关于不真实的（直接）概念。

当知其余（4项）是组合使用①②两项，例如：“具6殊胜智1的人”“女人的声音”“眼识”和“国王的儿子”。

导读

作为令知的概念即是名称概念。作者再次举出种种例子。

色受等是究竟实有2，所以指称它们的概念是①关于真实的（直接）概念。大地山岳等不是究竟实有而是‘世俗有’，‘世俗有’是由心的构想而概念化地建立出来的。这些概念以究竟实有为依托，但这些概念所表达的却不是究竟实有本身；因为这些概念不是对应于 以‘自身的内秉的本性（sabhāvato自性）’的方式而存在的事物3。“具6殊胜智的人”是③借助真实的关于不真实的概念，因为殊胜智是究竟真实而“人”是一种心的构建。“女人的声音”是④借助不真实的关于真实的概念，因为声音是究竟实有而女人则不是。“眼识”是⑤借助真实的关于真实的概念，因为眼根和依于眼根的识在究竟上都是真实有的。“国王的儿子”是⑥借助不真实的关于不真实的概念，因为“国王”和“儿子”都不是究竟实有。

[ 汉译按

  1. 殊胜智：abhiñña， 古译‘神通’。前缀abhi是殊胜义，ñña是智义。神近于殊胜义，通即智义，古译大致无谬，可惜“神通”一词易被误解，兹译为“殊胜智”。
  2. 究竟实有：英ultimate realities，意译为“终极真实的存在”。注意“实有”是指“真实有”不是指“坚实有”。
  3. 此段顺古译为：五蕴是胜义有，人我众生山河大地等非胜义有、是世俗有。世俗有由心构获安立所得，世俗有虽仗托胜义有而非即是胜义有，世俗有与‘有自性法’不相应故。]

[VIII §32] 总结

以耳识心路过程跟随话语的声音，再依靠随后生起的意门（心路过程）所构想1的概念，话语的意思得以被理解。当知这些概念是由世间共许所形成的2。

[ 汉译按

  1. 构想：英conceive。因为 耳门随起意门心路过程 再造(reproduce)了 所缘。译为“领受”极易导致“概念所缘 不是 耳门随起意门心路过程 主观构想/再造所变现，而是客观存在”的根本性误解，这种根本性误解 会让人更逮不住南传的根本理路。此处所依据的义理详见IV§12之导读。
  2. 由世间共许所形成：巴lokasaṅketanimmitā，英fashioned by worldly convention。此处convention应取其“共同约定/共同许可”之义。nimmitā所造作的。]

[3四究竟]

[ I §2 ] 四究竟实有

此中说包含于阿毗达摩中的义，从究竟实有的见地上来说共有四：心、心所、色和涅槃。

导读

从究竟实有的见地：根据阿毗达摩的哲学，有2种实有：世俗实有和究竟实有。世俗实有是平常的概念(paññatti)1的所指对象 以及 世俗的表达方式（vohāra）[沟通/话语方式]。世俗实有包括众生、人、男人、女人、畜生 以及 貌似稳定持续的对象，我们那未被分析的世界图景 正是由 这些貌似恒常的所缘 组成的。依据阿毗达摩，[众生等]这些概念不具有究竟的真实性，因为这些概念所标示的对象，不是作为“不可化约的实有”而凭其自身的资格而存在。这些概念所标示的对象 的存在方式是概念化的、不真实的，这些概念所标示的对象是‘心之构建（parikappanā）2’的产物，不是基于其自性而存在的实有。

反之，究竟实有是 基于它们各自的自性(sabhāva)而存在的诸法。万有的‘最终的、不可再化约的’诸构成要素，由正确地分析体验而得到的 诸究竟实有，这些即是诸法。这些“存在”不容再化约或分解，本身已是分析的最终项，是种种复杂体验的真正成分。因此它们被称为paramattha[古译“胜义”]，其中parama=究竟的、最高的、最终的； attha=真实有、事物。

不但从本源论的角度，诸究竟实有是终极的存在，而且从认识论的角度，诸究竟实有是“正智”的最终所缘。如同可以从芝麻提炼出油，也可以从世俗实有中提炼出究竟实有。例如：“众生”“男人”“女人”等概念所指称的是 貌似具有不可化约的终极独一性 的事物；然而当以阿毗达摩作分析工具 而明智地调查这些事物时，我们发现 这些事物不具有 它们的概念所暗示的 终极性，而只是作为‘某种无常的组合物’的世俗实有，由名色过程聚集组合而成。如此以般若仔细观察世俗实有，最终我们达至诸客观实有。此 诸客观实有 藏在心的种种概念构建的背后，此诸客观实有也即是诸法，诸法‘任持自性[maintain their intrinsic natures]’，与心的构建功能无关。此诸客观实有正是阿毗达摩所说的诸究竟实有。

虽然诸究竟实有是作为万物的诸具体本质而存在，但是它们太微细深奥了，以至于缺乏佛法训练的凡夫不能亲见诸究竟实有。这样的凡夫看不见诸究竟实有是因为诸概念遮蔽了他的心，是诸概念把‘真实有’伪装成了世俗的显现。唯有运用如理作意和般若的人能看穿诸概念，而取究竟实有作为他的智的所缘。所以说，诸究竟实有是属于究竟智或最上智的领域3。

共有四：在诸经中，佛陀通常把“众生”或“个人”分析成5类究竟实有，即色受想行识。在阿毗达摩中，究竟实有被分析成如正文所述的4个范畴。心、心所和色构成了一切有缘的[有为的]真实有,经教法的5蕴符合这3类范畴。识蕴（viññāṇa）在此列为心（citta）；“心”此字通常是用于代表基于其相应心所而得以分门别类的诸识。在论教方面，五蕴的中间三蕴（受、想、行）则被列入心所（cetasika）之内；心所与识同生，执行种种不同的作用。在阿毗达摩所列出的52心所当中，受蕴与想蕴各是一种心所；行蕴（saṅkhārakkhandha）则再分为50种心所。而色蕴则当然是相等于阿毗达摩里的28色。

除了这3种有为的究竟实有之外，还有第4种究竟实有，它属于无为。这不包括在五蕴之内的究竟实有 即是涅槃（nibbāna）：永脱 诸有为法的苦性 之法。如是，在阿毗达摩里一共有四种究竟实有：心、心所、色、涅槃。

[ 汉译按

1.概念：巴paññatti，古译“假名施设”。

2.心之构建（parikappanā ）：英mental construction，对应的梵文是parikalpanā，玄奘译为“遍计”。]

[VII§1导读]

72种实有：4种究竟实有 可以被分析为 72种截然不同的“实存[entities]”（vatthudhammā大地法1），也就是‘有自性(sabhāva)2法’。

①心。虽然被划分为89种类型，但却是一种实有，因为一切心都具有同一自性——了别所缘；

②52心所。每一种心所都是一种截然不同的究竟实有，因为每一种心所都拥有它自己的个别自性；

③18具体所成色3。基于相同的原因4，每一种具体所成色被算作是一种个别实有；

④涅槃。本质上是一种，算作一种个别实有。

虽然10种 非具体所成色 在究竟实有的名目下被解说，但这10种 非具体所成色 不是具体存在，因为它们没有自性，所以不进入观智的所缘范围。

[ 汉译按

1. vatthudhammā大地法： PEG对 vatthu 的解释是：(1) land,ground大地；(2) basis,physical basis,organ[识所依]根；(3) herat-basis=hadayavatthu 心所依；(4) object所缘；(5) instance,example实例；(6) story故事。因此译为“大地法”。有关“究竟实有的、有自性的大地法”的说法应该早在铜牒部和说一切有部分裂之前就已经存在了。末学想要提醒的是：南传的“大地法”不存在于时间背景之中，说一切有部的“大地法”则是存在于“三世（时间）实有”的前提之下。南传与有部最根本的差别是“时间假有、法体非恒”，南传与大乘最根本的差别是“诸大地法各有自性故是究竟（不可化约为‘大一’）”。

2.自性(sabhāva)：对于理解佛教南北各部的义理而言，这个词太关键了，详见附录一。

3.具体所成色：巴nipphannarūpa；英concretely produced matter。Bhikkhu Ñāṇamoli解释nipphannarūpa的字面意思是“produced matter所成色”，Bhikkhu Bodhi此处意译为“concretely produced matter具体所成色”，即直接‘由具体的诸缘所生成’的色法。‘具体的诸缘’是指业或心或时节或食。非具体所成色(anipphannarūpa)是指既不是以业或心为缘而生成，也不是以时节或食为缘而生成，而是‘具体所成色’的属性，比如色集、色老性等。此外还有所谓 “parinipphannarūpa完全所成色” “aparinipphannarūpa不完全所成色”。同时满足①‘具体所成’和②‘有自性’两个条件才是‘完全所成’，缺任何一个就是‘不完全所成’，比如涅槃缺①、灭尽等至缺②，所以涅槃和灭尽等至都是‘不完全所成’；两个都缺（比如虚空元素[界]）也是‘不完全所成’。详见附录一。 水野弘元将“具体所成色” “非具体所成色”译为“完成色”“不完成色”，是错误的。

4.基于相同的原因：因为每一种具体所成色都拥有它自己的个别自性。]

[3.1心]

[I§3导读]

心：巴利文citta是源自动词词根citi（认识/了知）。诸论师以3种方式定义citta：造作者[施动者]、工具、活动。作为造作者，心是识知所缘者；作为工具，相应诸心所借助心来识知所缘；作为活动，心仅仅只是识知所缘的过程本身。

“纯粹的活动”这话是3种定义中最贴切的，也即是从根本上讲，citta心是认识或了知一个所缘的一种活动或过程。除了认知活动之外，心既不是一种认知活动的造作者，也不是一种本身具有真实实体的工具。之所以给出“造作者”和“工具”这2种说法来定义心，是为了反驳这样的谬见：恒常的本我或自我正是认知的造作者和工具；同时给出这3种定义，就能够指明：不是一个自我在造作认知的活动，而是认知活动就是citta心。此citta心正是认知活动本身，除此之外别无他物，并且此认知活动是无常的、以生灭为特征。

为了阐明任一究竟实有的本性，巴利注疏提议采用可以划定其界限的四支定义法。四支即是①特性1，也即是‘彼相中最重要的质2’；②作用（rasa亦作味），执行一个具体功能（kicca）或达成一个目的（sampatti）；③现起（paccupaṭṭhāna），它在[观行者]的体验中呈现自身的方式；④近因（padaṭṭhāna），它所依赖的主要的缘。

就citta心而言，它的特性是‘对所缘的了知（vijānana）’；它的作用是作为诸心所的前导者（pubbaṅgama）率领诸心所，而且它总是被诸心所所伴随；它的现起是在禅修者的体验中显现为‘诸过程的一股相续（sandhāna）’；它的近因是名色，因为心不能在毫无心所与色的情况下单独生起。

citta心只有一个特性，即识知一个所缘；在心的所有各种不同的现起中，此特性保持不变。尽管如此，阿毗达摩把心分成89或121种类型，[兹繁从略]

******

基于心的 “jāti生”，可以将心分为4类：不善、善、异熟和唯作3。不善心是 与痴相应的心、或与贪和痴相应的心、或与嗔和痴相应的心，此类心被称为不善是因为 它们在心理上不健康、在道德上应受指责、以及会带来痛苦的果报。善心是与无贪、无嗔、无痴相应的心，此类心在心理上是健康的、在道德上无可指责、以及会带来快乐的果报。

善心和不善心构成了kamma业——意志行为。通过业的成熟而生起的诸心(cittas)或者说 识的诸样态，称为“vipāka异熟”。异熟心与善心不善心都不同，异熟心是善业的果报或不善业的果报。应知此处的业与果报都是名法，业是与善不善心相应的思心所，业的果报是体验业之成熟的其它诸心。

根据jāti的分类原则，第4种心称为唯作(kiriya或kriyā)。此类心既不是业也不是异熟，它虽涉及（心的）活动，但此活动在业上是无记的，所以此活动没有能力产生业的异熟。

异熟心与唯作心两者皆无所谓善不善，它们被归为“abyākata无记”，也即是此类心不能被记为善或不善。

[ 汉译按

  1. 特性：巴 lakkhaṇa，PED、PEG和BD都是译为character，但是水野弘元在他的巴利语词典中将lakkhaṇa译为“相”或“特相”，后来的汉译者都依此而行；这就混淆于“现起”，而且导致多处语句读不通；尤其是导致‘salakkhaṇarūpa有真实特性色’跟着被译为‘有相色’，如此一来，‘无真实特性色’（如虚空元素[界]、表色等）岂不成了“无相色”?!只能说涅槃无相，哪能说色法无相。再有，既然涅槃的现起是无相，那还怎么好说涅槃的“相(lakkhaṇa)”是寂静呢？（色界四禅是寂静而非无相，所以不能说寂静就是无相）

水野弘元将lakkhaṇa译为“相”根据的是其对应的梵语lakśaṇa 的古汉译，中国古代大乘译师们将梵语lakśaṇa 译为“相”，这是与大乘的理论体系相适应的，把大乘语境下的词义直接照搬塞到南传的语境之中就会有许多龃龉。其实lakkhaṇa在南传中的意思比较接近于sabhāva自性，而不接近于nimitta相，《Atthasālinī法聚论注》说：“正是如是和如是诸法的自性或共性被称为它们的lakkhaṇa（Dhs-a63）”。英语系的巴利学者们极少懂古汉译，只依巴利语境而译为character；因此末学认为将lakkhaṇa译为“特性”才能与南传的义理相适应。

  1. 彼相中最重要的质：英The sailent quality in the phemomenon。如果将lakkhaṇa译为“相”，此句就成了“相是彼相中最重要的质”，读不通。 ]

[I§26~§28导读]

出世间心（lokuttaracittāni）：出世间心是“超越”（uttara）由五取蕴组成的世间（loka）之心。此心导向脱离生死轮回（saṃsāra），及证入涅槃（Nibbāna）：苦的止息。一共有八种出世间心。这些心属于证悟的四个层次：一、须陀洹（入流）；二、斯陀含（一还）；三、阿那含（不还）；四、阿罗汉。每一层次皆有两种心：道心（maggacitta）与果心（phalacitta）。一切出世间心所缘取的都是无为终极元素[界]，即：涅槃。但依各自不同的作用，而分别为道心与果心。道心的作用是永拔（或永薄）诸烦恼；果心的作用则是体验由对应的道心带来的不同程度的解脱。道心是善心；果心则是异熟心。

每一道心皆只生起一次，且只维持一心识剎那；它不能重复地出现于已证悟该道者的心流里。起初，对应的果心在‘道心刹那’之后无间地生起，并只持续两三个心识剎那。接下来，果心可以重复地生起，经过修习，可以使果心在称为“果等至（phalasamāpatti）”的出世间等持中绵延许多心识剎那。

诸道与诸果是通过修习毗婆舍那（vipassanābhāvanā）而证得。这种禅法涉及提升慧（paññā）机能根。通过持续地观照名法与色法的生灭，禅修者得以知见它们的无常、苦、无我的真实特性。当这些观智完全成熟时，它们即会导致道心与果心生起。

须陀洹道心（sotāpatti-maggacitta）：进入趣向解脱的不退转之道是为入流，而体验此道之心则名为入流道心或须陀洹道心。“流”（sota，音译：须陀）即是八正道：正见、正思维、正语、正业、正命、正精进、正念、正三摩地。如恒河之水不断地从喜玛拉雅山流向海洋，出世间圣八正道亦从正见之生起不断地流向证悟涅槃。

虽然八正道也能在具备德行的凡夫的世间善心中生起，但它们的结果却还未肯定，因为凡夫的性格还有可能会改变，而舍弃正法。但对于已达到入流的圣弟子，这些道分的终点已肯定，必定会有如河水之流般趣向涅槃。

须陀洹道心的作用是永断首三结：一、身见或我见[邪见结]；二、对三宝的怀疑[疑结]；三、执着地相信实行仪式能够趣向解脱[戒禁取结]。它也永断了一切强得足以导致投生至低于人道之处（即：四恶道）的贪瞋痴。……。1 已证得入流者肯定会在最多七世的时间内证得最终的解脱，而且肯定不会投生至任何恶道。

斯陀含道心（sakadāgāmi-maggacitta）：此心是与八圣道相应而属于一还界之心。此心没有断除任何“结”，但灭除了较粗的欲贪[对欲乐的贪求]与瞋恚。已达到此境者最多只会再回到人间一次即证得最终的解脱。

阿那含道心（anāgāmi-maggacitta）：已证得第三道者将不会再次投生到欲界。若这类人在今世不能证得阿罗汉果，他即会在来世投生到色界天，以及在其地证得最终的解脱。阿那含（不还）道心永断了欲贪与瞋恚二结，……。

阿罗汉道心（arahatta-maggacitta）：阿罗汉是已完全解脱者；他已“破除（hata）”烦恼“敌（ari）”。阿罗汉道心直接导致阿罗汉的圆满解脱。此心彻底断除了五个微细“结2”，即：对色界生命之欲求[色贪结]、对无色界生命之欲求[无色贪结]、我慢、掉举、无明。……。

果心（phalacitta）：每一个道心都会自动导致其对应的果心 于同一心路过程内 在道心之后无间继起。过后，当圣弟子进入果等至时，果心即会连续地生起许多次。如前所述，果心是属于异熟心（vipākacitta）。应注意:没有出世间唯作心3。因为阿罗汉入果等至时所生起的心属于异熟心，此异熟心是“出世间‘道’”之异熟。

[ 汉译按

        1. 本节内容是从《概要精解》译文拷贝粘贴而来，逐句校对后更改了部分词句,并删去了有关89心的句子，删去的句子用……标示。
        2. 结：本书英文本VII§10:“根据经教法，十种结是：一、欲贪结；二、色贪结；三、无色贪结；四、瞋恚结；五、我慢结；六、邪见结；七、戒禁取结；八、疑结；九、掉举结；十、无明结。”又Vism底本683页云：“此中，色贪、无色贪、我慢、掉举、无明五种，因为是生于上[二界]的诸蕴等的结，故称上分结；欲贪、瞋恚、邪见、戒禁取、疑五种，因为是生于下[欲界]的诸蕴等的结，故称下分结”。]

[I§30~§31导读]

所有禅修者都要由修慧（paññā）才能证出世间诸道和诸果；此慧即是对无常、苦、无我三种特性的彻观。然而，禅修者们因其samādhi专注力深度之不同 而分成两类：不以禅那为基础而修习观禅者名为“纯观行者（sukkhavipassaka）1”。当这种人达到道与果时，其道心和果心相当于初禅的[专注力]层次。

对于以禅那为基础而修习观禅者，当达到道与果时，其道心和果心相当于他们证道之前所得禅那的层次。对于 是什么因素决定道心和果心属于哪一个禅那层次 的问题，古代诸师有不同的见解。有一派认为 决定因素是“基础禅那（pādakajjhāna）”，也就是在修‘以出世间道为顶点的观’之前，作为令心专注的基础 之禅那。第二派认为 道心属于哪一个禅那层次取决于 作为观智所缘的禅那，即所谓的“所把握之禅那”或“所调查之禅那（sammasitajjhāna）”。第三派则认为，当禅修者已熟练于某些禅那时，他可依自己的意愿或倾向（ajjhāsaya[意乐]），而决定该道属于那一个禅那层次。

然而，无论是采纳哪一种见解，亦不论是纯观行者还是止观行者，一切道心与果心 都被看成是禅那心。如此认为是因为 它们有如世间禅那一般，完全沉浸于所缘地 无间凝视所缘，亦由于 它们的禅支之强度与对应的世间禅那相等。道果出世间禅那 与 世间禅那 有四大不同。一、世间禅那的所缘是某种概念，如：遍相；出世间禅那 的所缘则是涅槃，即：无为的真实有。二、世间禅那 只是暂时镇伏烦恼，所以诸烦恼还是潜伏性地存在；“道”的出世间禅那 则彻底根除诸烦恼，令它们不会再生起。三、世间禅那 能导致投生到色界天，因而维持了生死轮回；“道”的出世间禅那 则斩断 把人绑定于轮回的 诸结，因而解脱生死轮回。四、在 世间禅那 里，‘慧’的作用比‘三摩地’次要；在 出世间禅那 里，‘慧’与‘三摩地’则很好地平衡：‘三摩地’把心固定于无为元素，而‘慧’则彻悟四圣谛之深义。

根据其禅支的分布，道心与果心可依五禅的层次分类。所以除了把出世间心列为四道四果八心，亦可依照它们发生于不同的禅那层次，而把每个道心与果心分别为五种。如此分别之下，八出世间心则成四十心。

[ 汉译按

1.纯观行者（sukkhavipassaka）：又名纯观乘者、观乘者。《Puggalapaññatti人施设论四之诵》说：“在此，有一类人 得 出世间道或果，但未得 与色俱行 或 与无色俱行的等至。如是为 得增上慧法观 而未得 内心止 者”（pugg61，台湾原始佛教学院护法尊者汉译本第101页）。 《究竟宝函》(Vism-mhṭ)说：“止乘者依奢摩它门而修观；然而，观乘者不依靠奢摩它，因此说纯观乘者，意思是‘以 不与奢摩它修行混杂的内观 作为车乘的人’”。《sārasaṅgaha真髓辑录》说：“所谓心清净，就止乘者而言，是八等至与近行三摩地；就观乘者而言，只是近行三摩地而已，或若无近行三摩地时，则是刹那三摩地”。]

[3.2心所]

[ II §1] 序文

与心同生亦同灭，所缘所依皆相同，

心相应法五十二，其等称为心所法。

导读

心相应法（cetoyuttà dhammà）：诸心所cetasika是与citta心无间同生的名法，在整个认知活动中，诸心所通过执行更专门的认知功能来协助心。没有心，诸心所不能生起，心也不能脱离心所而单独生起；因为诸心所在协助认知所缘时，要依靠作为主要认知要素的citta心。心与心所之间的关系就有如皇帝与大臣。虽说“皇上来了”，但皇帝是不会单独来的，而总是有随从陪伴。同样地，每当心生起时，它决不会单独生起，而必定有心所陪伴。

与心同生亦同灭：第一首颂文以 4种一切心所的共通特性 来定义心所：

①与心同生；②与心同灭；③与心同一所缘；④与心同一所依。

这4种特性阐明了心与心所的关系。如果只说“同生”，那么与心同生的心生色法和业生色法也会被错误地定义为心所。然而这些色法并非全都与同生的心在同一时刻灭去，而是大多会经历17个心识剎那[之后才灭去]。所以，为了把它们除外，故举出“同灭”之特性。

再者，有两种色法──身表和语表──与心同生同灭。然而这两种色法不能缘取所缘；这就将色法与名法（心与心所）区别开来。一切名法都会体验到所缘，同生的心与心所体验同一所缘，但色法则完全不能体验任何所缘。因此给出第三种特性：同一所缘。

最后，在有色蕴的欲界和色界里，心与心所拥有同一个所依色，即五根之一或心所依。这是心所的第四种特性。

[3.2.1] 13共它心所

[II§2] 7遍一切心心所

如何？1、触；2、受；3、想；4、思；5、一境性；6、名命根；7、作意：这7心所名为遍一切心心所。

导读

52心所：阿毗达摩所分析的52心所可分为四大类（见表2-1）：

7遍一切心心所；6杂心所；14不善心所；25美心所。

表2-1：52心所

十三共它心所 七遍一切心 (1) 触 二十五美心所 十九遍一切美心 (28) 信
(2) 受 (29) 念
(3) 想 (30) 惭
(4) 思 (31) 愧
(5) 一境性 (32) 无贪
(6) 名命根 (33) 无瞋
(7) 作意 (34) 中舍性
六杂 (8) 寻 (35) 身轻安
(9) 伺 (36) 心轻安
(10) 胜解 (37) 身轻快性
(11) 精进 (38) 心轻快性
(12) 喜 (39) 身柔软性
(13) 欲 (40) 心柔软性
十四不善心所 四

遍一切

不善心

 (14) 痴 (41) 身适业性
(15) 无惭 (42) 心适业性
(16) 无愧 (43) 身练达性
(17) 掉举 (44) 心练达性
十杂不善心 (18) 贪 (45) 身正直性
(19) 邪见 (46) 心正直性
(20) 慢 三离 (47) 正语
(21) 瞋 (48) 正业
(22) 嫉 (49) 正命
(23) 悭 二无量 (50) 悲悯
(24) 后悔[恶作] (51) 随喜
(25) 昏沉 一无痴 (52) 慧机能根
(26) 睡眠
(27) 疑

共它 心所（aññasamānacetasika）：首两组心所──7遍一切心心所和6杂心所──统称为aññasamāna，此巴利短语意译为“通于善恶无记”，直译的意思是“与它相共1”。对于美心来说，不美心是“其它（añña）”；对于不美心来说，美心是“其它”。这13心所美心与不美心“都有（samāna共有）”，其它心所（尤其是相应的hetu根因）赋予心什么样的道德属性，这13心所也就对应地成为什么样的道德属性。在诸善心里这13心所即是善；在诸不善心里这13心所即是不善；在诸无记心里这13心所即是无记。正因为如此，这13心所称为“与它相共”，也就是在善恶无记性上是可变的。

遍一切心（sabbacittasādhāraṇa）：7 遍一切心 心所是“一切心（sabbacitta）”“皆有（sādhāraṇa）”。7 遍一切心 心所 执行最基础和必不可少的那些认知作用，没有这些认知功能，发觉到一个所缘就是根本不可能的。

1、触（phassa）：巴利文phassa源自动词phussati，意为“去碰”，但不应把触理解为仅仅只是所缘对色根的物理冲击。触是一个心所，心借助它来与已生起的所缘相“接触”，从而启动整个认知活动。用巴利注疏中的四支定义法的术语来说，触的特性是“接触”；作用是碰撞，因为它导致心和所缘相撞；现起是识、根、所缘三者并存；近因是一个已被注意到的所缘境。

2、受（vedanā）：受是感受所缘的心所，受心所是体验所缘的那种情感模式。巴利文vedanā并不是指感情（感情是包含许多不同心所的复杂现象），而只是指一个体验的情感属性是乐、是苦、还是舍。受的特性是“被感受”；作用是体验或享用所缘可贪的面向；现起是诸相应心所的享受2；近因是轻安【注疏是这么说的。但似乎只有‘修三摩地时生起的悦受’之近因才是轻安。依据“以‘触’为缘，有‘受’”的原则，‘受’的更一般性的近因是‘触’。其实此处对‘受’的论述是局限于某种特定的‘受’而言的。III§2-4和导读对‘受’的所有类型进行了更全面的论述。】其它诸心所仅仅衍生性地体验所缘，但受则直接地、完全地体验所缘。关于这一点，其它诸心所就好比是皇帝的厨师，在准备御膳时，厨师只能稍稍尝尝盐头；‘受’则好比是尽情享用御膳的皇帝本人。

3、想（saññā）：想的特性是看出所缘的诸特质。作用是 制造一个‘相’作为再次看出“这是相同的”之助缘；或者说，想的作用是 认出之前已被知觉过的[所缘]。现起是 借助先前已捕获的诸特征 来理解所缘的含义3。近因是 如所显现的所缘。‘想的进行’可以比喻为：木匠通过自己在每一根木料上已作的标记，而认出它们的种类。

4、思4（cetanā）：巴利文cetanā与citta是源自同一词根。此心所 关注的是“实现期望的结果”，也就是，认知的‘意动的或意志力的’方面。注疏的解释是：cetanā组织相应诸心所对所缘采取行动。其特性是主动的状态；作用是累积（业）；现起是协调；近因是相应诸法。如同一位大师兄，既自己背诵功课，也令其他师弟们背诵功课；当思在自己的所缘上尽力时，它也令相应诸法执行各自的功能。思是造业的最主要的心所，因为正是思决定了行为的善恶性质。

5、一境性（ekaggatā）：这是心与所缘的一致性。虽然一境性作为禅那中的禅支时才变得显著，但阿毗达摩认为：在一切心里，即使是最低级的心，也有萌芽状态的心一致性的能力；在这种情况下，一境性的功能是固定心于所缘。一境性的特性是不偏移或不散乱；作用是聚集或联合相应诸法；现起是平静；近因是乐。【注疏中说的现起与近因 貌似只适用于 已达至深度专注的一境性。】

6、名命根（jīvita）：命根有两种，一是使相应诸名法有活力的名命根，一是使色法有活力的命根色。其中只有名命根是心所。其特性是维持相应诸名法；作用是令相应诸名法生起；现起是成立相应诸名法的现前；近因是所维持的诸名法。

7、作意（manasikāra）：此巴利文直译为“使……在心中”。作意是令心注意到所缘的心所；因为此心所而使得所缘呈现于心。作意的特性是将相应诸名法导向（sāraṇa）所缘。作用是将诸相应法与所缘挂钩。现起是面对一个所缘。近因是所缘。作意有如船的舵，控制船的方向以朝向目的地；或有如马车夫，驾驭已驯服的马（也就是诸相应法）朝向目的地（所缘）。应分别作意与寻的不同：作意令诸心所转而朝向所缘，寻将诸心所施加在所缘上。作意在一切种类的心中都是必不可少的识知要素；寻则是一种特定的识知因素，并非必不可少。

[ 汉译按

        1. 与它相共：英common to the other。“与它相共心所”“通一切心所”“通善恶无记心所”“道德属性可变心所”“共它心所”这5种译法末学都不满意，但是“通一切”的字面意思易混淆于“遍一切”，无奈只好勉强用“共它心所”的译名。
        2. 诸相应心所的享受：英the relishing of the associated mental factors或译为“享用诸相应心所”。
        3. 理解所缘的含义：英the interpreting of the object。此处依英本上下文义，取interpret(理解……的含义)之义。
        4. 思：英译为volition（意志力）。本书顺古译为“思”。]

[II§3] 6杂心所

1、寻；2、伺；3、胜解；4、精进；5、喜；6、欲；这6种名为杂心所。如是当知这13心所是“共它”。

导读

杂（pakiṇṇaka）1：本组的这6个心所与7遍一切心心所一样，在善恶无记性上是可变的，也就是由其它心所决定心的善恶无记性，此13心所只相应地承担彼善恶无记性。6杂心所与7遍一切心心所的差异是：6杂心所只出现于特定类型的心中，而非一切心皆有。

1、寻（vitakka）：在讨论禅那时已介绍过寻，即五禅支的第一个。【见I §18~20Guide [ 兹译出如下:在诸经中，“vitakka寻”通常用来宽泛地指称念头/思考，但在阿毗达摩中，vitakka被用来精确地指称 令心攀登或导向所缘。犹如皇亲国戚可以将村夫引见入宫，vitakka 可以将心导向所缘。在禅修中，vitakka有抑制昏沉睡眠盖的特别作用。“vicāra伺”通常意为 “检视/审查”，然而在此则意为 持续地施加心于所缘。寻将心和其相应心所导向所缘，伺继续运用心于所缘。注疏以各种比喻来说明此二禅支的差别。寻有如一只鸟伸展翅膀起飞；伺则有如一只鸟张着翅膀在空中滑翔。寻有如一只蜜蜂扑向一朵花；伺则有如一只蜜蜂在一朵花上嗡嗡。寻有如用一只手把住一个晦暗的金属盘；伺则有如用手拭擦此盘。伺在禅那中暂时地抑制疑盖。]】

寻把心施加于所缘。其特性是把心导向所缘【或者说令心攀登[mount]所缘】；作用是敲击并摔打所缘；现起是把心导向所缘。虽然注疏里没有提及寻的近因，但应知所缘即是寻的近因。

通常寻只是简单地把心施加于所缘；然而以修习专注来培育寻，寻就能成为禅支。那时寻被称为“安止（appanā）”，即心被吸收进所缘。寻亦称为“思惟（saṅkappa）”，在严格意义上分为“邪思惟（micchāsaṅkappa）”与“正思惟（sammāsaṅkappa）”。后者是八正道的第二道分。

2、伺（vicāra）：伺也是禅支之一，其特性是 从检视的意义上说继续按压所缘【或者说继续敲所缘（ārammaṇ’ānumajjana）】；作用是持续施加相应名法于所缘；现起是把相应名法锚系在所缘上；近因是所缘。

3、胜解（adhimokkha）2：巴利文adhimokkha直译为“纵心于所缘3”；因此意译为“决意” 或“坚决果断”。其特性是坚定地确信；作用是不再摸索探寻；现起是果断；近因是所确信之事。基于它对所缘不可动摇的决心，胜解被比喻为石柱。

4、精进（viriya）：viriya[勤奋]是精力旺盛的状态或作用。其特性是支撑、奋力、堆砌；作用是支撑相应名法；现起是不倒塌；近因是紧迫感（saṃvega）或精进事，即任何能够激起精进之事。有如给一间老屋加上新柱以防其倒塌，或有如一支强悍的援军能令王师战胜敌军，精进能支持或支撑所有相应法不令退缩。

5、喜（pīti）：在诸禅支中已有介绍，其特性是令欢喜（sampiyāyana）；作用是令身心清新，或作用是狂喜震颤之弥漫渗透；现起是喜悦；近因是名色。

6、欲（chanda）：chanda此处指行动欲（kattu-kāmatā），即实行某种行为或要达成某种结果。应区别此“chanda欲”与应受谴责的“贪欲（lobha）”和“淫欲（rāga）” 【诸经中也经常将chanda用作lobha和rāga的同义词，即chanda也被用来指应受谴责的欲望。当诸经说 为了舍断恶法所生之欲 和 为了获得善法所生之欲 时，也将chanda作为潜在的有利因素。】。lobha和rāga肯定是不善；但chanda则不定，当chanda与善心所相配合时，能够起 为达成良善目的的善欲 的作用。chanda的特性是欲行动；作用是寻找一个所缘；现起是需要一个所缘；即此所缘是其近因。chanda可比喻为把心之手伸向所缘。

[ 汉译按

杂（pakiṇṇaka）：英occasional，牛津词典的解释是：adj. (of literary composition,speech,religious service.etc.)produced on or intended for a special occasion。(文章、演讲或宗教仪式等)在特别场合所作的，为特别场合所准备的。如此似乎也可译为 “别境”。但是北传所谓的“五别境心所”是必定同在的，如《大乘广五蕴论》云： “五是别境，此五一一于差别境辗转 决定性不相离，是中有一，必有一切。”而南传的6杂心所则非必定同在：在五门转向心和领受心中只生起‘寻’‘伺’‘胜解’，在意门转向心和确定心中只生起‘寻’‘伺’‘胜解’‘精进’，在结生心、死亡心、有分心、速行心和彼所缘心 中才6杂心所同在。此外南传的6杂心所中仅有 “胜解”和“欲”2个心所与北传的“五别境心所”相同。由于二者在性质上和在范围上都不相同，故不宜译为“6别境心所”。如若译为“6或然心所”，和其巴利文pakiṇṇaka的字面意思“种种的、杂多的、集锦”相差太远，故应译为“6杂心所”。

胜解（adhimokkha）：adhi-可译为“胜”， -mokkha可译为“解”，故古译为“胜解”；可惜现代汉语读者难以对“胜解”一词望文得解。“胜解”意为“坚定地确信/确认”，故也可译作“定解”。在巴利三藏中也有将adhimokkha用作“坚决果断”之意的情况。

纵心于所缘:英the releaseing of the mind onto the object。疑此处英译有误。雷地西亚多对adhimokkha的解释是：字面的意思为心对所缘的疏离，这意味着心从 在“这是？”或“这不是？”两者间摇摆不定的状态 解脱。]

[3.2.2] 14不善心所

[II§4] 14不善心所（akusalacetasika）

一、痴；二、无惭；三、无愧；四、掉举；五、贪；六、邪见；七、慢；八、瞋；九、嫉；十、悭；十一、后悔；十二、昏沉；十三、睡眠；以及十四、疑：这十四种名为不善心所。

导读

一、痴（moha）：痴是无明（avijjā）的同义词。其特性是心盲目或无智（aññāṇa）；作用是对所缘的真实本性无现观，或隐瞒所缘的真实本性；现起是无正智或心昏暗；近因是不如理作意（ayoniso manasikāra）。应知痴是一切不善法之根。

二、三、无惭（ahirika）与无愧（anottappa）：无惭的特性是不厌恶身语恶行；无愧的特性是不害怕身语恶行。它们各自的作用都是造作恶行；现起都是于作恶不畏缩；无惭的近因是不尊重自己，无愧的近因是不尊重他人。【由于这两个不善心所与美心所惭和愧相对，若把它们互相对比，则能更全面地理解它们；见II§5】

四、掉举（uddhacca）：特性是不安，如同水被风掀起浪；作用是令心不平稳，如风吹皱旗幡；现起是混乱；近因是作意不安之事。

五、贪（lobha）：贪是第一个不善根，包括任何程度的私欲、渴望、眷恋和执取。其特性是紧紧抓住所缘；作用是黏著，如同肉黏著热锅；现起是不舍弃；近因是于导致束缚之法见有乐趣。

六、邪见（diṭṭhi）：diṭṭhi此处意指错误地看见。其特性是不明智地（无正当理由地）判读事物的含义；作用是先入为主地臆断；现起是错误地判读或错误地相信；近因是不愿见圣者（ariya）等等。【因为见到圣者能令其听到真正的佛法，从而使邪见不能附著心。】

七、慢（māna）：慢的特性是傲慢；作用是自我吹捧；现起是自负虚荣【Ketukamyata 直译为“欲令旌幡飞扬（来给自我打广告）”。】；近因是不与诸见相应的贪【因为‘慢’只生起于与邪见不相应的贪根心。】。应知骄慢如同癫狂。

八、瞋（dosa）：瞋是第二个不善根，包括任何种类、任何程度的反感、恶意、生气、烦躁、恼火和怨恨。其特性是凶恶残暴；作用是蔓延或烧掉其所依，也即是嗔在其中生起的身和心；现起是残害；近因是恼怒事（aghātavatthu）1。

九、嫉（issā）：其特性是嫉妒他人的成功；作用是对他人的成功不满；现起是对他人的成功反感；近因是他人的成功。

十、悭（macchariya）：其特性是隐藏自己已得或当得的利益；作用是不能忍受与他人分享自己的利益；现起是躲避（与他人分享自己所得）和吝啬或尖酸；近因是自己的成果。

十一、后悔2（kukkucca）：kukkucca是在做了错事之后焦虑不安或悔恨。其特性是事后懊悔；作用是对已做或未做之事感到痛苦；现起是悔恨；近因是已造之恶和未行之善。

十二、昏沉（thīna）：昏沉是心的迟钝或昏暗。其特性是缺乏动力；作用是去除精进；现起是心下沉；近因是作意于无聊或困倦。

十三、睡眠（middha）：睡眠是诸心所 有病的状态。其特性是不适业[笨重]；作用是完全覆盖；现起是耷拉萎靡或低垂瞌睡；近因与昏沉相同。

昏沉与睡眠必定同时发生，且与精进对立。昏沉有如心的病；睡眠则有如心所的病。昏沉与睡眠是五盖之一，由‘寻心所’对治克服。

十四、疑（vicikicchā）：在此疑是指修行上的疑；在佛教的角度而言即是没有能力对佛法僧和实修生信心。其特性是怀疑；作用是起动摇；现起是犹豫不决及有多种立场；近因是不如理作意。

[ 汉译按

1.恼怒事：九或十种恼怒事：

  1. 想到“过去他曾做了对我不利的事”而感到生气。
  2. 想到“现在他正在做对我不利的事”而感到生气。
  3. 想到“未来他将会做对我不利的事”而感到生气。
  4. 想到“过去他曾做了对我亲爱的人不利的事”而感到生气。
  5. 想到“现在他正在做对我亲爱的人不利的事”而感到生气。
  6. 想到“未来他将会做对我亲爱的人不利的事”而感到生气。
  7. 想到“过去他曾利益我的敌人”而感到生气。
  8. 想到“现在他正在利益我的敌人”而感到生气。
  9. 想到“未来他会利益我的敌人”而感到生气。
  10. 对不应生气之事感到生气，即无理之怒（aṭṭhānakopa）。（关于首九项，见《长部‧经卅三》）

无理之怒即毫无理由地生气。《殊胜义》里有提及瞋行者（dosacarita，性格易怒者）：

  1. 想到“雨下得太多了”而感到生气。
  2. 想到“没有下雨”而感到生气。
  3. 想到“天气太热”而感到生气。
  4. 想到“天气不热”而感到生气。
  5. 想到“起风了”而感到生气。
  6. 想到“没起风”而感到生气。
  7. 由于不想扫地而对掉在地上的树叶感到生气。
  8. 由于风太强，使到自己不能整齐地穿袈裟，而感到生气。
  9. 由于不小心踢到树桩跌倒，而对它感到生气。

（本条内容拷贝粘贴自《阿毗达摩概要精解》）

2. 后悔:古译“恶作”，即厌恶自己曾经所作的。但问题是“恶作”一词在戒律中是第6等罪（突吉罗），意为“恶劣的作为”，这就极易混淆，故不用古译。]

[3.2.3] 25美心所

[II§5] 19遍一切美心心所

一、信；二、念；三、惭；四、愧；五、无贪；六、无瞋；七、中舍性；八、身轻安；九、心轻安；十、身轻快性；十一、心轻快性；十二、身柔软性；十三、心柔软性；十四、身适业性；十五、心适业性；十六、身练达性；十七、心练达性；十八、身正直性；以及十九、心正直性：这19种名为遍一切美心心所。

导读

遍一切美心心所（sobhanasādhāraṇa）：诸美心所可再分为四组。第一组是19个遍一切美心心所，是一定出现于一切美心的心所。其余3组美心所不是一切美心中必有的，而是不定的辅助物。

一、信（saddhā）：第一个美心所是信，其特性是信仰或信任应当信之事（saddheyya vatthu）。作用是澄清，有如“净水宝珠”能令混浊的水变得清澈；或者作用是启程，如出发越渡洪流【对于完整的比喻1，见《弥兰王问》；亦引用于《殊胜义》巴：119~120页；英：157~158页。】现起是不迷糊，也就是净化心的杂染；或者现起是坚决果断。近因是当信之事，或听闻正法等等（四预流支【即：亲近善士、听闻正法、如理作意、法随法行】）。

二、念（sati）：巴利文sati是从其本义“记忆”引申而来，作为心所的“念”是指心在当下、注意当下，而不是指有关过去之事的记忆功能。其特性是不摇晃，也就是不从所缘漂离【Apilāpana 也译为不摇晃，注疏将‘念’解释为保持心如石头般稳定，而不是任由心如水中的南瓜般浮动。】；作用是不迷惑或不忘失；现起是守护或面朝所缘境的状态；近因是强而有力的想（thirasaññā）或四念处。

三、四、惭（hiri）与愧（ottappa）：惭的特性是厌恶身语恶行，愧的特性是畏惧身语恶行；两者的作用都是不作恶；现起都是从恶行退缩；惭的近因是尊重自己，愧的近因是尊重他人。佛陀称此二法为世间的守护者，因为惭与愧防止不道德泛滥于世。

五、无贪（alobha）：其特性是心于所缘无贪，或心不粘著所缘，有如水珠不黏著荷叶；作用是不去抓住[放开]；现起是脱离。应知无贪并不只是贪之不存在，而是还有诸如慷慨施舍一类的善德之存在。

六、无瞋（adosa）：其特性是不凶残或不对抗；作用是去除恼火或去除烧热；现起是随和。无瞋包括诸如慈爱、温和、友好、友谊等善德。

当无瞋作为慈（mettā）梵住而生起时，其特性是增进众生的福祉；作用是愿他们幸福；现起是去除恶意；近因是视众生为可爱。应分辨此慈爱和它的近敌，即：自私的爱。

七、中舍性（tatramajjhattatā）：直译此心所的巴利文即是“位于中间”。这是upekkhā舍心的同义词，不是舍受，而是心平衡、无著与平等的态度。其特性是平衡心与心所；作用是防止过多或不足或去除偏袒；现起是中立。它是以心与心所中舍地旁观的状态，如马车夫袖手旁观平稳前进之马。

以众生为所缘的中捨性心所可以成为舍梵住。舍梵住在严格意义上无分别、无偏爱、无偏见地对待一切众生，平等地看待万物。不应混淆此舍与其近敌：由于无明而导致的 世俗心无分别。

接下来的12个遍一切美心心所是6对，每一对中的一个关于“名身（kāya）”，另一个适合于心（citta）。在此名身是指诸相应心所之集合，在“一团”的意义上称为“ 身”。

八、九、身轻安（kāyapassaddhi）与心轻安（citta- passaddhi）：这两种轻安各自的特性是平静心所与心的不安（daratha）；作用是破除心所与心的不安；现起是心所与心的安宁冷静；近因是心所与心。它们对治导致烦躁的掉举与后悔。

……。2

[ 汉译按

1.完整的比喻译出如下：如在一条有许多鳄鱼、鬼怪、鲨鱼、夜叉等的大河两岸，各站着一大群胆小的人。一位英勇的战士来到河边，问道：“为何你们都站着不走？”他们答道：“由于太危险了，所以我们不敢渡河。”而他即拔出利剑说道：“不用怕，跟我来吧！”就驱除前来的鳄鱼等而渡过了河。如此他安全地把此岸的人群带过彼岸，也安全地把彼岸的人群带至此岸。所以信是前导，是人们布施、持戒、守布萨、修行的前提。由此而说：信的特性是净化与启发。（本条内容拷贝粘贴自《阿毗达摩概要精解》）

2. 剩余的5对大意相同，兹繁未译。]

[II§6]三离心所（virati cetasika）

一、正语；二、正业；三、正命：这三种名为“离”。

导读

离：这三种属于美心所的离是刻意远离语言、行动与[糊口活命之]事业上的恶行。对于世间心，只有当有机会造恶，而刻意克制自己不犯时，离心所才会运作。在没有造恶机会的情况之下不造恶，那并不是“离”，而是纯净的戒行（sīla）。

诸论师把“离”分别为三种：①自然离；②持戒离；③正断离。

①自然离（sampattavirati）是由于顾及自己的社会地位、年纪、教育程度等等，而在有机会造恶时不造恶。例如出于被捉到时于自己的名誉有损的考虑而不偷盗。

②持戒离（samādānavirati）是由于持了戒而不造恶。例如持五戒：不杀生、不偷盗、不邪淫、不妄语、不饮酒或服用麻醉品。

③正断离（samucchedavirati）是与出世间道心相应的“离”，它完全根除了造恶的倾向。

文中所说的“离”包括了三种心所：正语、正业、正命。

一、正语（sammāvācā）：正语是刻意远离恶语：妄语、两舌、恶口、绮语[无意义的废话]。

二、正业（sammākammanta）：正业是刻意远离身恶行：杀生、偷盗、邪淫。

三、正命（sammā-ājīva）：正命是刻意远离邪活命，如：买卖毒品、麻醉品、武器、奴隶、以及供屠宰的动物。

此三离各自的特性是不犯语恶行、身恶行、邪活命；作用是从诸恶行退缩；现起是远离如是恶行；近因是信、惭、愧、知足等等。它们应被看作是心对恶行的厌恶。

[II§7]：二无量（appamaññā）

一、悲悯；二、随喜：这两种名为无量。

导读

无量：有四种对众生的态度称为无量，因为以一切众生为所缘而修习它们，所以它们的范围是潜在性地无量无边的。此四无量心是慈爱、悲悯、随喜、中捨。它们又名为四梵住1（brahmavihāra）。

虽然四无量心都是对待众生的理想态度，但只有悲悯与随喜两者被列入无量心所当中。这是因为慈爱是无瞋心所的一种呈现方式，而中捨则是中捨性心所的一种呈现方式。无瞋并不一定会呈现为慈爱，而是也能以其它方式呈现。但当慈爱生起于心中时，它一定是无瞋心所。平等对待众生的中捨无量心与中舍性心所之间的关系也是如此。

四无量心中的悲悯和随喜是凭其自身的资格而作为心所，不是作为其它诸心所的显现方式。而无嗔和中捨性此二心所遍于一切美心都有，唯有当个别地强化训练此二心所时，它们才能成为“无量心”。

一、悲悯（karuṇā）：其特性是推动拔除他人的痛苦；作用是不忍见他人之苦；现起是不残忍；近因是见到被痛苦淹没的众生是如此地无助。当能去除残忍时此悲悯即已成功，若导致悲伤则已失败。

二、随喜（muditā）：其特性是为他人的成功而高兴；作用是不妒嫉他人的成功；现起是去除厌恶（他人的成功）；近因是见到他人的成功。当能去除厌恶时此随喜即已成功，若导致兴高采烈则已失败。

[ 汉译按

1.四梵住：北传古来译为“慈悲喜舍” ，如此“随喜（appreciative joy,赞赏之喜）”就讹略为“喜”，而混淆于五禅支中的“喜”；“随喜”属于25美心所之一，“喜”则属于6杂心所之一，二者的巴利文发音也完全不同。]

[II§8]一无痴（amoha）

连同此慧机能根，当知这25种为美心所。

导读

慧机能根（paññindriya）：巴利文paññā是慧，或如实知见诸法。在此称它为机能根是因为 对于如实知见诸法它起了支配性的作用。在阿毗达摩里，慧（paññā）、智（ñāṇa）、无痴（amoha）三者是同义词。慧的特性是“依其自性而看透诸法（yathā sabhāva paṭivedha）1”；作用是如油灯一般照亮所缘境；现起是不昏乱糊涂；近因是如理作意2。

[ 汉译按

  1. 依其自性而看透诸法（yathā sabhāva paṭivedha）：水野弘元解释paṭivedha为“贯穿，贯通，通达”，这应当是根据对应梵文的古汉译；PEG对paṭivedha的解释是“penetration透视,piercing刺破”；BD对paṭivedha的解释是“亲证而非仅仅从文字上知解，或实修它而非理论上研究。” “贯穿/贯通”的字面意思就是“刺破”，“通达”的字面意思是“穿通到达”，就此来说古汉译是正确的；不幸的是，在汉语佛学后来的演变中，“通达”被扭曲成“融会贯通、圆融无碍”之义，但paṭivedha并无此义，paṭivedha更强调“看破/看透”之义，所以末学将其译为“看透”。
  2. 近因是如理作意：《清净之道》第十四章、段七：“由于佛陀说有三摩地者能如实知见诸法，慧的近因是三摩地”；《殊胜义》英、页162：“慧的近因是不迷惑，有如一位很好的森林向导”。]

[3.3色]

[3.3.1]色之列举

[VI§2]简说：四大种与所造色

色法有两种，即：四大种和四大种所造色。这两者包含了十一类（色法）。

导读

色法有两种：阿毗达摩列举了28种色法，简要来说则可归纳为两大类，即：四大种和四大种所造色。四“大种（mahābhūta）”是地元素[界]、水元素[界]、火元素[界]与风元素[界]。这些是色法不可分离的基础成分；在它们的种种组合之下形成了小至极微，大至山岳的一切物质团。所造色（upādāya rūpa）是源自或依靠四大种而有；它们一共有24种。四大种可譬喻为大地，所造色则有如依靠大地而得以生长的树木。

所有28种色法可归纳于十一类。其中七类称为“具体所成色（nipphannarūpa）”，因为它们拥有自性，所以适合作为观智 随观和了悟 的所缘。其余四类色法在本性上较为抽象，因此称为“非具体所成色（anipphannarūpa）”。（见表6-1）

表6-1：28种色法

18种具体所成色 10种非具体所成色
（一）

大种色

 1.地元素 （八）

界限色

 19.虚空元素[界]
2.水元素 （九）

表色

 20.身表
3.火元素 21.语表
4.风元素 （十）

变化色

 22.色轻快性
（二）净色 5.眼净色 23.色柔软性
6.耳净色 24.色适业性

*加两种表色
7.鼻净色 （十一）

特性色

 25.色集
8.舌净色 26.色相续
9.身净色 27.色老性
（三）行境色 10.眼所对色 28.色无常性
11.声
12.香
13.味 ( 触=地、

火、风三元素)
（四）

性色

 14.女性色
15.男性色
（五）心色 16.心所依
（六）命色 17.命根色
（七）食色 18.段食

[食素]

[VI§3]详述：具体所成色

如何？

一、地元素[界]、水元素[界]、火元素[界]与风元素[界]名为大种色。

二、眼、耳、鼻、舌与身名为净色。

三、眼所对色1、声、香、味与触名为行境色，后者包含了除水元素[界]之外的3大种。

四、女性色与男性色名为性色。

五、心所依名为心色。

六、命根色名为命色。

七、段食名为食色。

如是这18种色法合为一组，（因为它们）是有自性色、有真实特性色、具体所成色、色色及 观智所解色。

导读

（一）大种色：四大种称为元素[界]（dhātu），因为它们“任持自性（attano sabhāvaṃ dhārenti）”。称为地元素[界]（paṭhavīdhātu）是因为它有如地一般，作为同时存在的诸色的支持或立足处。巴利文paṭhavī（地）是源自意为“扩展”或“散布”的词根，因此地元素[界]代表扩展的本质。地元素[界]的特性是坚性或软性；作用是作为（其它大种与所造色的）立足处；现起是接受；近因是其它3大种。坚性和软性是被触觉所体验到的地元素[界]的模式。

水元素[界]（āpodhātu）使其它色法聚集在一起而避免它们散开。其特性是滴/淌[trickle]或渗出[ooze]；作用是强化其它并存的诸色法；现起是把诸色团结或聚集在一起；近因是其它3大种。阿毗达摩认为，水元素[界]与其它3大种不一样，不能够被亲身感知，而只能间接地从观察到色法聚集在一起而得知。

火元素[界]（tejodhātu）的特性是热；作用是令其它色法到期或成熟；现起是不断地提供柔软性；（近因是其它三元素[界]）。火元素[界]被体验为热或冷。

风元素[界]（vāyodhātu）是移动及压力的本质。其特性是膨胀（vitthambhana）；作用是导致移动；现起是传送；近因是其它3大种。它被体验为可触知的压力。

总而言之，四大种由地元素[界]支持；由水元素[界]聚集；由火元素[界]维持；由风元素[界]膨胀。

（二）净色（pasādarūpa）是五种分别存在于五种感知器官中的色法。应分辨净色与支持它们的五种粗显的感知器官。世俗所称的眼在阿毗达摩里则称为“混合眼（sasambhāra- cakkhu）”，是各种不同色法的组合。其中之一是眼净色（cakkhupasāda），它是位于视网膜里的净色，对光与颜色敏感，以及作为眼识的所依色与门。耳净色（sotapasāda）是在耳洞里：“在一个状如指套，长着许多褐色细毛之处”；它是对声音敏感的净色，以及作为耳识的所依色与门。鼻净色（ghānapasāda）位于鼻孔里，对气味敏感。舌净色（jivhāpasāda）散布于舌头上，对味道敏感。身净色（kāyapasāda）散布于全身，有如浸透棉花的液体一般；它对触觉敏感。

眼净色的特性是准备让“眼所对色[visible data]”冲击的四大种之净，或说 眼净色的特性是 出于色渴爱（rūpataṇhā，欲见色）而生的四大种之净；作用是取“眼所对色[visible datum]”为所缘；现起是作为眼识的所依；近因是 出于色渴爱而生的业生四大种。对耳、鼻、舌、身净色的特性等以此类推。

（三）行境色（gocararūpa）是五根所对境，五根所对境是相应根识的所缘缘。当知触所缘是由地元素[界]、火元素[界]与风元素[界]三大种组成。根据阿毗达摩，水元素[界]作为聚集的本质，并不包括在触所缘之内。眼所对色等其它四种行境色是属于所造色。

总而言之，行境色的特性是冲击净色；作用是作为根识的所缘；现起是作为根识之境；近因是四大种。

（四）性色（bhāvarūpa）有女性色与男性色两种。这两种色各自的特性是女性与男性。它们各自的作用是显示女性及男性；各自的现起是女与男的标志、特相、工作、方式之因。标志之因是身体结构；特相之因是女性特征或男性特征；工作之因是典型的女性职业或男性职业；方式之因是典型的女性气质或男性气质。

（五）心色（hadayarūpa）：关于心所依（hadaya- vatthu），见III§20。心所依的特性是意元素[界]和意识元素[界]的色所依；作用是支持此二元素[界]；现起是承载此二元素[界]；依于心脏里的血，可以发现心色，心色受四大种所支助，以及由命根色所维持。

（六）命根色（jīvitindriya）：它是与 属于7遍一切心心所的名命根 相对的色命根。“命”被称为“机能根”是因为它控制其所属之法。命根色的特性是在“住刹那”维持同在的色法；作用是使它们转起；现起是维持这些色法存在；近因是当被维持的四大种。

（七）段食（kabaḷīkārāhāra）：其特性是粗大的可食物里的‘营养之本质（ojā）2’；作用是维持色身；现起是使身体强壮；近因是‘营养之本质’所依的粗大食物。

这18种色法：至此所列举的18种色法都属于“有自性色（sabhāvarūpa）”，因为它们壹壹各有 截然不同的‘在所缘的意义上的本性’3，例如地元素[界]的坚性.etc；它们被称为“有真实特性色（salakkhaṇarūpa）4”因为它们都有无常、苦、无我3种共性5；被称为“具体所成色（nipphannarūpa）”因为它们由业等诸缘直接所成；被称为“色色（rūparūpa）”因为它们拥有色法的本质特性，即遭受损坏；被称为“观智所解色（sammasanarūpa）6”因为它们是观智随观[无常、苦、无我]3种共性的所缘。

[ 汉译按

  1. 眼所对色：英visible form(视觉形式)。下文中的visible data/datum(视觉依据)也译为“眼所对色”。但它们的巴利文都只是rūpa。rūpa有时指一切大种和所造，有时专指 所造色中的第1种行境色；为了避免混淆，在前一种情况下将rūpa译为“色”，在后一种情况下将rūpa特别意译为“眼所对色”。不译为 “颜色”，因为任何一种颜色都是“所知概念”而不属于18种具体所成色。
  2. 营养之本质（ojā）：也可译为“食素”。注意段食不是馒头面条米饭等等，南传的段食是“细色”，属于“法所缘”；也就是前5识不能识知段食，唯有意识能识知段食。注意这与北传文献中对段食的定义不同。
  3. 截然不同的‘在所缘的意义上的本性’：南传说某一法“有自性”是侧重从认识论的角度 而非从形而上学的角度而言的。存在论以认识论为前提，有什么样的认识论就有什么样的存在论，脱离了认识论的存在论不但在理论上是无效的假设，而且在实践上也无意义，无法用于指导实修。解脱的方法是根本扭转凡夫的认知模式，解脱的本质是认知模式的根本转化。佛法禅修的过程就是认知模式根本转变的过程，南传所谓十六观智无非就是在描述认知模式的各个转捩点。南传关注的重点是 为观智进展“标示道迹”，令实修毗钵舍那者有迹可循、不入歧途，所以南传的教理不是玄学思辨而是认识论及其实践（观智实修）。此句依字面义也可译为“因为它们壹壹各有 截然不同的客观本性”，但基于上述理由，末学不取此译。
  4. 有真实特性色（salakkhaṇarūpa）:英matter possessing real characteristics。巴利文salakkhaṇarūpa的字面意思是“有特性色”。
  5. 3种共性：英three general characteristics。
  6. 观智所解色（sammasanarūpa）：巴利文直译为“所确认色”。]

[VI§4]详述：非具体所成色

八、虚空元素[界]名为界限色。

九、身表与语表名为表色。

十、色轻快性、色柔软性、色适业性及两种表色名为变化色。

十一、色集、色相续、色老性及色无常性名为特性色。在此，集与相续是指色法的生。

导读

非具体所成色：从第八至第十一组的色法被称为“非具体所成色（anipphannarūpa）”，因为它们不是由四种色法之因（见VI§9）直接造成，而只是具体所成色的形式或属性。

（八）、虚空元素[界]（ākāsadhātu）：阿毗达摩认为，虚空元素并不只是指几何空间，而是诸色聚之间的空隙，令人能够辨识它们为个别的个体。虚空元素的特性是区划色[聚]的界限；作用是显示色[聚]的边界；现起是色[聚]的诸界限 或 诸间隔和诸缝隙 的形态；近因是应被区划的色[聚]。

（九）表色（viññattirūpa）：巴利文viññatti（表示/示意）是指把自己的思想、感受与态度表达给他人知道的方式。有两种表达的方式，即：身表（kāyaviññatti）及语表（vacīviññatti）。前者是在心生风元素[界]中的一种特定变化，心生风元素[界]导致身体 以表达自己的意图的方式 移动。后者是在心生地元素[界]中的一种特定变化，心生地元素[界]在话语中发出，由此表达意图。这两种都有显示意图的作用。它们各自的现起是身体移动之因及言语之因；各自的近因是心生风元素[界]与心生地元素[界]。

（十）变化色（vikārarūpa）：这类色法是具体所成色的诸特定模式[行相]或现起。它包括了上述两种表色，以及色轻快性、色柔软性、色适业性三种色法。

当中，色轻快性（rūpassa lahutā）的特性是不迟钝；作用是去除色法的沉重；现起是色法轻快地生起及变易；近因是轻快的色。

色柔软性（rūpassa mudutā）的特性是不僵硬；作用是去除色法的僵硬性；现起是不对抗身体的一切作业/动作；近因是柔软的色。

色适业性（rūpassa kammaññatā）的特性是适合身体作业的适业性；作用是去除不适业性；现起是不衰弱；近因是适业的色。

（十一）特性色（lakkhaṇarūpa）：有4种。其中，集（upacaya）1与相续（santati）都是指色法的“生（jāti）”。它们之间的差别是：色集是一股色相续流的第一次生起，即最初发起或建立色相续流；色相续是色法在同一股色相续流中不断地再生起。例如：在结生时身十法聚、性根十法聚与心色十法聚的生起是色集，这些色聚在整个生命期中的生起是色相续。

色集的特性是开始建立；作用是令色法的诸实例首次显露；现起是发起或完成的状态；近因是所生之色。

色相续的特性是持续不断地生起；作用是锚系；现起是不间断；近因是当被锚系之色。

色老性（rūpassa jaratā）的特性是色法成熟或老化；作用是将诸色导向终结；现起是虽然还没消失但已失去新性；近因是正在衰老的色法。

色无常性（rūpassa aniccatā）的特性是色法完全破坏；作用是令色法消失；现起是色法离去；近因是即将完全破坏的色法。

[VI§5]：28种色

如是依据各自的特性，十一类色法可分别为28种色。如何（是28）？

大种色、净色、行境色、性色、心色、命根色与段食是18种具体所成色。

界限色（虚空元素）、表色、变化色与特性色是10种非具体所成色。如此一共有28种色。

……。

[ 汉译按

  1. 集（upacaya）:英production。巴利语upacaya的字面意思是“积集”，常用来指 业 的 积集、累积；也有长老译为integration(集成)，本书折衷译为“色集”。]

[3.3.2]色之分别

[VI§6]：一种

于此，一切色是一种，因为它们都是：无根因、有诸缘、有漏、有为、世间、属于欲界、无所缘、非当断。但是，依内与外.etc而言，色法成为多种。

导读

一切色是一种：一切色都是无‘根因’，因为它们不与善、不善或无记‘根因’相应，只有名法才会与‘根因’相应。一切色都是“有诸缘”，因为它们依靠四因[之一]生起（见VI§9）。色法是“有漏(sāsava)”1【此处前缀“sa带有”不是指“sampayutta相应/相关联”，而是指‘成为诸漏的一个所缘’的能力】，因为它可以成为四种漏的一个所缘（见VII§3[兹译出如下：直译巴利文āsava（漏）的意义是“流出之物”。该巴利文的字面意思是“从脓疮渗出来的脓”，或“已长期发酵的酒”。列为诸漏的烦恼被称为流出之物是因为它们就像‘流出来的脓’和‘已长期发酵的酒’。诸注疏说它们称为漏是因为它们流到最高的生存地，或者是因为它们流到更换种姓（gotrabhū）。在四漏当中，“欲漏”与“有漏”都是属于贪心所，前者是对欲乐之贪，后者是对‘后有[来生]’之贪。“邪见漏”是邪见心所；“无明漏”则是痴心所。]）。一切色法是“有为”与“世间”，因为没有任何色法能够超越五取蕴的世间。一切色法是属于欲界：虽然在色界里也有色法，但色法依本性是属于欲界，因为它是欲贪2的所缘。色法是“无所缘”的，因为它不能像名法一样了知所缘。色法是“非当断”的，因为它不能像烦恼一般被四出世间道永断。

[ 汉译按

  1. 色法是“有漏(sāsava)”:意思是指色法有能力成为贪、痴、邪见3种烦恼心所的所缘。
  2. 欲贪：英sensual craving，即对欲乐的贪欲。此外还有对“有（存在）”的贪欲。]

[VI§7]：多种

如何？

五种净色名为内色，其余的是外色。

净色与心色六种名为所依色，其余的是非所依色。

净色与表色七种名为门色，其余的是非门色。

净色、性色与命根色八种名为 机能根 色，其余的是 非机能根 色。

粗色、近色与冲击色包含五净色与（七）行境色12种，其余的是细色、远色与非冲击色。

业生色是“所执取色”，其余的是“非所执取色”。

色处1是可见色，其余的是不可见色。

眼与耳不到达（其所缘），鼻、舌与身则到达（其所缘），这五种是取所缘色，其余的是不取所缘色。

眼所对色、香、味、食素（营养之本质）与四大种是八不分离色，其余的是可分离色。

导读

内（ajjhattika）：在此“内”是专用来指作为名法之门的五净色。虽然其它种类的色法也能在身体里生起，但只有五净色被称为“内”。

所依（vatthu）：见III§20。

门（dvāra）：五净色是识知之门，即心与心所遭遇所缘的媒介。身表与语表是业之门，即造身业与语业的管道。

机能根（indriya）2：五净色称为机能根，因为它们在各自的范围里有控制力（indra）。它们每一种都在执行各自的看、听等作用时 控制与它们同时存在的色法。性色控制男性或女性特征和习性的显现。命根色控制同时存在的色法，就有如领港员控制船一般。

粗色、近色与冲击色：在此“粗”“近”“冲击”三词所指的并不是它们一般上的含义，而是指对于根识之转起有重要作用的色法，并且完全与所缘的尺寸大小和距离远近无关。这些色法有12种，即：5净色与7行境色，触所缘算是3种行境色，因为它是地、火及风3大种。

对于根识之生起没有直接贡献的诸色法称为细色、远色及不冲击色，同样地也与这些色法的尺寸大小和距离远近无关3。

所执取（upādinna）：18种业生色名为“所执取色”，因为它们是 被渴爱与邪见驱动而造下的业 的异熟。由除了业之外的因产生的色法名为“非所执取色”。然而，身体里的一切色法都笼统地称为“所执取色”，而无生命物的色法则称为“非所执取色”。当知与其它成对术语不一样，“所执取”“非所执取”并不是互相排斥的二分法，因为有9种业生色也能够依其它诸因而生起（见§14）。

眼与耳不到达（其所缘）：根据阿毗达摩，眼与耳是不到达或不触碰（asampatta）其所缘的净色。若要眼与耳作为识的所依，其所缘必须没有与它们直接碰在一起。反之，其它三净色则直接碰触（sampatta）其所缘。

取所缘色：巴利文gocaraggāhika（取境）是用来譬喻作为识生起的所依的五净色。但五净色是色法，并不能真正的识知所缘。而其实是 依靠取所缘色而生起的根识 识知所缘。

不分离色：四大种与眼所对色、香、味及食素（营养）四种所造色合称为八不离色（avinibbhogarūpa），因为它们永远绑定在一起，并且存在于 从最简单到最复杂的一切色所缘中。其它色法则非如此，所以称为可分离色。只拥有八不离色的色聚（kalāpa）名为“纯八法聚（suddhaṭṭhaka-kalāpa）”或“以食素为第八法的色聚（ojaṭṭhamaka-kalāpa）”。

[ 汉译按

  1. 色处：巴Rūpāyatanaṃ 英visible form base。这是指“十二处”中的色处。
  2. 机能根（indriya）：PTS P-E dictionary的解释节译如下：

Indriya, (nt.中性) [Vedic indriya adj. only in meaning “belonging to Indra”;nt. strength, might (cp. inda), but in specific pāli sense “belonging to the ruler”, i. e. governing, ruling nt. governing, ruling or controlling principle在吠陀中意为形容词“属于因陀罗神的”；在巴利文中意为“属于主宰者的”，也就是掌控（中性）、统治或控制之理体] A. On term: Indriya is one of the most comprehensive & important categories of Buddhist psychological philosophy & ethics, meaning “controlling principle, directive force, élan, du/namis”作为佛教术语意为“控制之理体，导向力”, in the foll. applications在下述用法中: (a) with reference to sense-perceptibility “faculty, function”用来指称 与根门感知能力相关的“机能，作用”, often wrongly interpreted as “organ”常常被误译为“器官”; (b) w. ref. to objective aspects of form and matter “kind, characteristic, determinating principle, sign, mark” (cp. woman-hood, hood = Goth. haidus “kind, form”) 用来指称 行法和色法就所缘方面而言的“性，特性，决定性的理，相，表征”; (c) w. ref. to moods of sensation and (d) to moral powers or motives controlling action, “principle, controlling” force用来指称 ……道德性的“天理，……”; (e) w. ref. to cognition & insight “category” 用来指称认识和观照中的“种类”.

Bodhi Bhikkhu将巴利文hetu译为root(根)，强调“使相应法稳定坚固”之义；将巴利文indriya译为faculty(机能)，强调“特定的控制力或机能”之义；indriya巴梵相同，古汉译为“根”，如果顺古译，hetu和indriya就都被译为“根”，在巴利语和英语中迥然有别的两个词在汉语中就混淆了。为了区别，末学将hetu译为“根因”，将indriya译为“机能根”，将mūla译为“根”或“根本”。

  1. 同样地也与这些色法的尺寸大小和距离远近无关:南传说的究竟色法无论粗细远近都与尺寸距离无关，因为南传的究竟色法不是存在于空间之中，空间只是所知概念、是心依托诸究竟法构想而成。注意这与北传所谓的“色法据方所”是不同的。]

[3.3.3]色之起源（rūpasamuṭṭhāna）

 

[VI§9]：四种起源

色法之起源方式有4种：业、心、火元素[界]与食。

[VI§14]：依起源分析

于此，心色与八根色是业生。两种表色只由心生。声是心生与火元素[界]所生。色轻快性（色柔软性与色适业性）三种是由火元素[界]、心与食所生。八不分离色与虚空元素[界]由四因所生。特性色则不从任何因而生。

导读

说话的声音是由心生，非说话的声音是由火元素生。色轻快性、色柔软性与色适业性三种是由适宜的气候、欢快的心与好食所生；不适宜的气候、沮丧的心与劣食则产生色法的沉重性、僵硬性与不适业性。虚空元素是位于由四种因所生的诸色聚之间的空隙，因此视之为由四因所派生。在下文会解释为何诸特性色并不是由任何因所生。

[VI§15]：总结

从业、心、火元素[界]与食所生的（色法）各有18、15、13与12种。

已说诸特性（色）并非由任何（因）所生，因为它们的自性只是由 所集.etc之特质 所构成。

……。

导读

18种业生色是八不离色、八根色、心色与虚空元素[界]。

15种心生色是八不离色、五变化色、声音与虚空元素。

13种火元素生色是八不离色、色轻快性、色柔软性、色适业性、声音与虚空元素。

12种食生色是八不离色、色轻快性、色柔软性、色适业性与虚空元素。

依因的数目，28色可再如下地分类：

有一因的色法：八根色、心色及两种表色，一共有11种。

有二因的色法：声音，只有一种。

有三因的色法：色轻快性、色柔软性与色适业性，一共有3种。

有四因的色法：八不离色与虚空元素，一共有9种。

没有因的色法：特性色，一共有4种。

[3.3.4]聚的构成

[VI§16]：简说

由于同生、同灭、拥有同一个所依及同时转起而名为色聚的有21种。

导读

色法不会单独生起，必须组合成 色聚（rūpakalāpa）才能生起，而在此列举了21种色聚。有如一切心所拥有4种特性一般（见II§1），同一色聚内的色法也有4种特性。在同一色聚里的所有色法都同生同灭，它们都拥有同一个所依，即同起的四大种；此四大种是所造色的近因，而任何一个大种的近因则是其它3大种。再者，它们从生至灭都同时发生。

[VI§21]：内与外

当中，火元素[界]生的两种色聚：纯八法与声九法 [既有内在的]也有外在的。其余一切[色聚]仅仅只是内在的。

[VI§22]：总结

一共有21种色聚，顺序由业、心、火元素[界]及食所生的是9、6、4与2种。

由于虚空[元素]只是划界，特性[色]只是显示，因此智者说它们不是色聚的成份。

……。

表5-2：21种色聚

色聚名称 所包含的色法
业生 1 眼十法聚 八不离色、命根色与眼净色
2 耳十法聚 八不离色、命根色与耳净色
3 鼻十法聚 八不离色、命根色与鼻净色
4 舌十法聚 八不离色、命根色与舌净色
5 身十法聚 八不离色、命根色与身净色
6 女性十法聚 八不离色、命根色与女性色
7 男性十法聚 八不离色、命根色与男性色
8 心所依十法聚 八不离色、命根色与心色
9 命根九法聚 八不离色与命根色
心生 10 纯八法聚 八不离色
11 身表九法聚 八不离色与身表
12 轻快性十一法聚 八不离色、轻快性、柔软性与适业性
13 身表轻快性

十二法聚

 八不离色、身表、轻快性、柔软性与适业性
14 语表十法聚 八不离色、语表与声音
15 语表声轻快性

十三法聚

 八不离色、语表、声音、

轻快性、柔软性与适业性
时节生 16 纯八法聚 八不离色
17 声九法聚 八不离色与声音
18 轻快性十一法聚 八不离色、轻快性、柔软性与适业性
19 声轻快性

十二法聚

 八不离色、声音、轻快性、

柔软性与适业性
食生 20 纯八法聚 八不离色
21 轻快性十一法聚 八不离色、轻快性、柔软性与适业性

[3.4涅槃]

[VI§30]：定义

涅槃被称为出世间，以及是由四道智所证。它是诸道与诸果的所缘，被称为涅槃是因为它离去渴爱缠[entanglement]。

导读

涅槃被称为出世间：作为此章结尾的这一篇简要地解释第4种究竟实有：涅槃（Nibbāna）。从词源学上讲，巴利文Nibbāna（梵文Nirvāṇa）是源自动词nibbāti，意为“被吹灭”或“被熄灭”。因此它是表示‘熄灭了世间的贪、瞋、痴之火’。但诸巴利论师较喜欢解释它为渴爱“缠（vāna）”的不存在或“离去（nikkhantatta）”。只要人们还被渴爱缠住，他们就还被绑定在生死轮回里（saṃsāra）；但当一个人灭尽一切渴爱时，即会达到涅槃，解脱生死轮回。

[VI§31]：分析

虽然依自性涅槃只有一种，但涉及所依（来分别）则成两种，即：有余依涅槃元素[界]与无余依涅槃元素[界]。依不同的方面，涅槃有三种，即：空、无相与无愿。

导读

虽然依自性涅槃只有一种.etc：涅槃是某种无分别的单一究竟法。它是完全出世间的，而只有一个自性：即完全超越有为世间的无为不死元素[界]。然而，涉及所依来分别则说涅槃是2种；用来分别的依据是五蕴是否还存在。诸阿罗汉所体验的涅槃元素[界]名为“有余依涅槃元素[界]（sa-upādisesa- nibbānadhātu）”，因为虽然一切烦恼已彻灭，但由于过去执取所产生的“剩余的”诸蕴还会尽其寿命地存在。在阿罗汉死时所证得的涅槃元素[界]名为“无余依涅槃元素[界]（anupādisesa-nibbānadhātu）”，因为五蕴已完全被舍弃、再也不会拥有。在注疏里这两个涅槃元素[界]也分别被称为“烦恼之彻灭（kilesa-parinibbāna）”及“诸蕴之彻灭（khandha-parinibbāna）”。

依不同的方面，涅槃有三种：涅槃被称为空（suññata）是因为它空无贪瞋痴，也因为它空无一切有为法；被称为无相（animitta）是因为它毫无贪.etc之相，也因为它毫无一切有为法之相；被称为无愿（appaṇihita）是因为它不被贪瞋痴所渴望，也因为它不被渴爱所贪求。

[VI§32]：总结

解脱渴爱的伟大亲见者宣称涅槃是一种所缘法，此所缘法是无死、无尽、无为及无上。

如是，如来开显四种究竟实有：心、心所、色及涅槃。

[4]摄杂分别

[III§1]序文

已依自性说毕53相应法：心与诸心所。如今只取心，再依受、根因、作用、门、所缘及所依而作简要分析。

导读

53相应法：虽然阿毗达摩分辨了89（或121）种心，但它们都只被视为一种法或一种真实有，因为它们都有相同的特性，即识知所缘。然而，52心所法中的每一个 都被视为 单独的真实有，因为它们各有不同的特性。如是一共有53相应名法。

只取心（cittuppādavasen’eva）：直译巴利文cittuppāda则是“心之生起”。在其它语境中，它是指心及其相应心所整体，但在此只是指心本身。无论如何，当知心必定和其不可分离的心所 同时转起，而其心所则是分析与分类心的依据1。

[ 汉译按

1.而其心所则是分析与分类心的依据：心王唯是1种，究竟名法唯有53种，既然如此，那用“1心王 + n心所”的表达式就好了，何必再用89/121心的极端复杂分类法搞出 铜墙铁壁般的万种组合呢？末学不明白。]

[4.1]受之举要

[III§2]受之分析

于受之举要，首先，受有三种，即：苦、乐、不苦不乐。复次，受亦可分别为五种：乐、苦、悦、忧、舍。

导读

受之分析：如我们所见，受是‘遍一切心心所’之一，有体验所缘之“滋味”的作用。由于每一心都必定会与某种受相应，所以在分类心时，受是一个重要的依据。

受有三种：受可以依三分法或五分法分别。当只单纯依其情感特质来分析时，受有三种：苦、乐、不苦不乐。在这三分法里，乐受包括了“身体的乐受”和“心的乐受或悦受”两者；而苦受则包括了“身体的苦受”和“心的苦受或忧受”两者。

受亦可分别为五种：当以支配性的“机能根（indriya）”的方式分析时，受则成为五种。这五种受 称为“机能根”，因为在体验所缘的情感模式方面，它们统治或支配（indra）其相应诸法。

在采用五分法时，三分法的乐受则分为乐受与悦受，前者是身受，后者是心受；三分法的苦受则分为苦受与忧受，前者是身受，后者是心受；不苦不乐受亦即中捨性或舍受。

在诸经中，有时佛陀也只说受为两种：乐与苦。这是一种宽泛的或隐喻式的分析法，把 无可指责的舍受 包括在乐受之内，以及把 应受指责的舍受 包括在苦受之内。佛陀又说道：“任何所感受的都是苦”（yaṃ kiñci vedayitaṃ taṃ dukkhasmiṃ，《相应部》36:11/iv,216）。这句话里的苦并不是指狭义的苦受，而是指广义的苦，即 一切有为法无常故苦。

乐受（sukha-vedanā）的特性是体验可喜的触所缘；作用是加强相应诸法；现起是身体之享受；近因是身根。

苦受（dukkha-vedanā）的特性是体验不可喜的触所缘；作用是减弱相应诸法；现起是身体遭受痛苦；近因也是身根。

悦受（somanassa-vedanā）的特性是体验可喜的所缘；作用是享用所缘之可喜的面向；现起是精神享受；近因是轻安【看来轻安（passaddhi）只是于禅修时生起的悦受的近因】。

忧受（domanassa-vedanā）的特性是体验不可喜的所缘；作用是受用所缘之不可喜的面向；现起是精神痛苦；近因是心所依[色]。

舍受（upekkhā-vedanā）的特性是被体验为中性；作用是不增长亦不减弱相应诸法；现起是平静；近因是喜（pīti）不相应之心。

[III§4导读]

当知除了乐俱与苦俱的身识之外，双五识的其余四对都是舍俱。《Atthasālinī殊胜义》解释【《Atthasālinī》巴本263页，英本349~350页：“五净色是属于所造色，前四门的所缘也是所造色。然而，触所缘则是四大其中的三个。”】，于眼、耳、鼻、舌四门，当属于所造色的所缘 冲击 也属于所造色的根门时，其冲击力并不强，就有如把四团棉花放在铁砧上，再以另外四团棉花敲打它们。因此，所产生的受是舍受。然而身门的所缘是四元素[界]中的地、火、风，所以身门的所缘 对身净色的冲击很强，并且此强烈冲击 能传到身根中的四元素[界]。这就有如四团棉花受到铁锤敲击：铁锤击透棉花并击中铁砧。当所缘是可喜所缘时，生起的身识是善异熟心，而其相应身受是身之乐受；当所缘是不可喜所缘时，生起的身识是不善异熟心，而其相应身受是身之苦受。

虽然看来其它四种根识[眼识、耳识、鼻识、舌识]像是也能与乐或苦受相应，但阿毗达摩认为 这些‘根识刹那’本身 必须与舍受相应。在 与这些根识生起于同一心路过程的 速行阶段里，以及在 取同一所缘的‘随起意门心路过程’里，即能对可喜的色、声、香及味生起心的乐受（即：悦受）；或对不可喜的色、声、香及味生起心的苦受（即：忧受）；或以无分别或无执着的态度对待所缘而生起舍受。然而，这些都是心受而非身受，而且是在‘根识刹那’过后才生起，并不是直接与根识相应。当这些受 生起于速行的阶段时，即会与善或不善心相应；然而，阿罗汉在速行中生起的悦受及舍受则与唯作心相应。

[4.2]根因之举要

[III§5]根因之分析

于根因之举要当中，根因有六个，即：贪、瞋、痴、无贪、无瞋及无痴。

导读

根因之分析：在这一篇里，一切心会依据 伴随它们的hetu或“根因”而分类。在诸经中，巴利文hetu用以表达广义的“原因（kāraṇa）”。hetu与“缘（paccaya）”是同义词，且hetu常与paccaya连用；hetu用来指称 任何作为其它法的因或理由之法。然而，在阿毗达摩里，hetu是专门特指“根（mūla）”，且只用于六个决定善恶的心所。

之前已曾诠释，根是使到 和它相应的心与心所稳定坚固的心所【《阿毗达摩义广释》：Suppatiṭṭhitabhāvasādhanasaṅkhāto mūlabhāvo.】。有根因的心如树般稳定又坚固，无根因的心则如藓苔般既软弱又不稳定。

在内文里所列出的六根因，贪、瞋、痴必定是不善；无贪、无瞋、无痴则可以是善或无记，它们在善心中是善，在异熟心或唯作心中是无记。无论是善还是无记，这三根因都是美（sobhana）心所。

[4.3]作用之举要

[III§8]作用之分析

于作用之概要当中，作用有14种，即：一、结生；二、有分；三、转向；四、看；五、听；六、嗅；七、尝；八、触；九、领受；十、正度；十一、确定；十二、速行；十三、彼所缘；以及十四、死亡。

当知依阶段分类，它们则成十种，即：一、结生；二、有分；三、转向；四、五识；等等。

导读

作用之分析：阿毗达摩总共施设了14种 各种不同的心1 所能执行的诸作用。这些作用是在心路过程里执行（第三至十三项），或在心路过程之外，即于离心路过程心里（第一、第二及第十四项）执行。

一、结生（paṭisandhi）：在投生那一刻执行的作用名为结生，因为它把新一生与前世连接起来。执行这作用的结生心（paṭisandhicitta）在每一世里都只出现一次，即在投生的那一剎那。

二、有分（bhavaṅga）：巴利文bhavaṅga的意思是“生命（bhava，有）”的因素（aṅga），即是“存在”之必不可少的条件。心的有分作用是：保持在一世当中，从投生至死亡之间的生命流相续不断。在结生心生起灭去之后，紧接着生起的是有分心；此有分心与结生心是同一种异熟心，但执行不同的作用，即保持生命流相续不断。每当没有心路过程发生时，有分心即会于每一剎那中生灭；有分心在无梦熟睡的时候最为明显，但在清醒的时候，它也在诸心路过程之间刹那刹那地生起无数次。

当一个所缘冲击某个根门时，有分心即会被中止，主动的心路过程生起以识知该所缘。一旦心路过程结束，有分心就会立即再生起，直到下一个心路过程发生为止。如此，在心的非主动的阶段，有分心即会在每一剎那里生灭，有如河水般流动 而不会连续两个剎那保持静止。

三、转向（āvajjana）：当所缘冲击任何一个根门或意门时，即会有一个名为“有分颤动（bhavaṅga-calana）”的心识剎那发生，有分心于此“颤动”了一个心识剎那。继之而来的心识剎那名为“有分止断（bhavaṅga-upaccheda）”，有分心之流于此被截断。紧接而生起的心即转向五门或意门的所缘。这转向于所缘的作用名为“转向”。

四至八、看等等：在五门心路过程里，转向剎那之后生起的是一个 直接识知 此来撞所缘 的心。此心及其所执行的特定作用决定于该所缘的本性。若该所缘是眼所对色2，生起的就是眼识；若该所缘是声音，生起的就是耳识，等等。此处所说的看听等等作用，不是指严格意义上的‘明确地辨认出见到或听到等的对象’的识知作用；此处所说的看听等等作用是指 心的雏形的时刻，此刻先于一切辨认性识别操作之前、此刻五根之所缘3 仅仅被直接地、简单地体验。

九至十一、领受等等：于五根门的心路过程，在眼识等之后，依次生起的心分别执行“领受（sampaṭicchana）”、“正度（santīraṇa）4”与“确定（votthapana）”该所缘的作用。于意门心路过程，并没有这3种作用5发生；而是，紧接着有分止断之后生起意门转向，中间并没有任何其它作用。

十二、速行（javana）：巴利文javana是阿毗达摩专有术语，最好不译。直译的意思是“迅速地跑”。在心路过程里，“速行”是紧随“确定”之后的心识作用【这是指在五门心路过程里。若在意门心路过程里，意门转向之后即是速行的阶段。】，由一连串的心（一般上是7个同一类型的心）组成，这一连串的心在捕获所缘的动作中“迅速地跑”向所缘。从道德角度而言，速行是最为重要的阶段，因为善不善心即是源于此阶段。【对于还不是阿罗汉的人是如此。阿罗汉的速行心是无记。】

十三、彼所缘6（tadārammaṇa）：直译巴利文tadārammaṇa的意思是“拥有那个所缘”，字面意义是指：取之前已被速行捕获的所缘为自己的所缘。在欲界心路过程里，当五门的所缘是“极大所缘”或意门的所缘是“清晰所缘”时，紧接速行的阶段之后的两个心识剎那 执行“彼所缘”的作用。但当所缘不是极大所缘或清晰所缘时，或者当心路过程不属于欲界时，心就完全不会执行这种作用。在“彼所缘”之后（或当 没有彼所缘时即是在“速行”之后），心流即会再度陷入有分。

十四、死亡（cuti）：死亡心是一世中的最后一个心，是标志着此世之终结的心。此心与结生心和有分心是同一种心，并且也是 离心路过程心，即主动性的心路过程之外的非主动性的心流。它与后两者的差别只在于作用不同，即：执行死亡。

依阶段分类，它们则成十种：巴利文ṭhāna（阶段）是指一个心识剎那，而在每一 心识剎那 里 必定只能有 一心生起。虽然有14种心的作用，但看等五识的作用都发生在心路过程里的同一种“阶段”，即在（五门）转向与领受之间的阶段。如是，14种作用发生在十个“阶段”里。

[ 汉译按

        1. 各种不同的心：当心生起时，除了1心王和7遍一切心心所必定会生起之外，其余诸心所或起或不起，依据心所数目的不同而构成了各种不同的心。执行每一种作用时 所生起的心所 有哪些，见下页表格（该表格取自《摄阿毗达摩义论表解》，明法比丘编，2008年版）。
        2. 眼所对色：英visible form。
        3. 五根之所缘：英sense datum(感觉资料)。也即根门所缘。datum取“测量基准/事实资料”之义。
        4. 正度（santīraṇa）：英investigation,调查/审度。Ñāṇaponika & Ñāṇamoli Bhikkhu也都是这么译的，但叶均等汉译者都依据水野弘元的巴利语词典将santīraṇa译为“推度”。末学认为将santīraṇa译为“investigation审度”比译为“推度”更妥当。a.水野弘元将santīraṇa译为“推度”并无古汉译的依据；因为按《成唯识论掌中枢要》所说“上座部师立九心轮”，对应的应该是“等贯徹”，按《解脱道论》对应的应该是“分别”（此古译名符合字根的意思，见下面PED的解释节译）。 b.水野弘元将santīraṇa译为“推度”在义理上是错误的：“审度”和“推度”都有尚未确定之义，但“推度”还有推测之义，意即会有认知错误的可能；santīraṇa仅五门心路过程中有，而五门心路过程心全是现量，不可能有错误认知！

因此末学进一步按santīraṇa字根(saṁ正确地+tīraṇa量度)的意思译为“正度”，表达现量的意味。

PED的解释节译如下:

Santīraṇa,(nt.中性) [saṁ正确地+tīraṇa（PED对tīraṇa的解释如下：[from tīreti 2] measurement测量/量度, judgment判断, recognition识别）] investigation审查, decision决定; as t.t. denoting a stage in the act of sense-cognition作为专门术语指心路过程中的一个阶段, judging an impression 判断一个印象。

        1. 这3种作用:即领受、正度、确定。
        2. 彼所缘：英registration，英译源自动词register计量/测量/自动记录之义。]

五十二心所与十四作用

 

14作用

52心所

 离 路 路 心（vithicitta）
1

结

生

 2

有分

 3

死

 4

转

向

 五识 10

领

受

 11

正度

 12

确

定

 13

速

行

 14

彼

所

缘
5

见

 6

闻

 7

嗅

 8

尝

 9

触
五

门

 意

门
13

共它心

所

 七遍 V V V V V V V V V V V V V V V
六杂 寻 V V V V V V V V V V
伺 V V V V V V V V V V
胜解 V V V V V V V V V V
精进 V V V V V V V
喜 V V V V V V
欲 V V V V V
14

不

善

心

所

 四遍一切不善心 痴 V
无惭 V
无愧 V
掉举 V
十 杂 不 善 心 贪 V
见 V
慢 V
瞋 V
嫉 V
悭 V
后悔 V
昏沈 V
睡眠 V
疑 V
25

美

心

所

 十九遍一切美心 V V V V V
离

心

所

 正语 V
正业 V
正命 V
无

量

 悲 V V V V
喜 V V V V
慧 慧 V V V V V

[4.4]门之举要

[III§12]门之分析

在门之举要里有六门，即：眼门、耳门、鼻门、舌门、身门与意门。

于此，眼本身是眼门，耳等亦是如此。但有分则称为意门。

导读

门之分析：在阿毗达摩里，“门（dvāra）”用以譬喻心与所缘境相互作用的管道。三种业之门是：身、语、意；通过它们，心对外界作出反应。此外，亦有六个识知之门，即：六门。通过此六门，心 心所 与所缘相会；亦通过此六门，所缘进入心和心所的识知范围。

眼本身是眼门：首五门是色法（rūpa），即：五种感觉器官里的净色（pasādarūpa）。每一种净色皆是一门，通过门，生起于心路过程的 心 心所 得以触及所缘；亦是通过门，所缘才能被心与心所缘取。眼净色 是 眼门心路过程中的诸心 之门，眼净色 使 眼门心路过程中的诸心 能通过眼睛识知 眼所对色。对于其余诸根门的净色和各自的心路过程与所缘 亦是如此。

有分称为意门：有别于首五门，意门（manodvāra）并非色法而是名法（nāma），即：有分心。当意门心路过程 识知一个所缘时，该心路过程里的诸心 仅仅通过意门缘取所缘，不直接依靠任何色根。

对于哪一个心才是真正的意门，诸注疏有不同见解。《阿毗达摩义广释》说意门是 紧邻意门转向心之前的那个有分心，即：止断的有分（bhavaṅga-upaccheda）。其它的阿毗达摩注疏则说有分心与意门转向心两者合起来是意门。然而，雷地长老与 注释《分别论》的《除遣痴迷》皆说一切有分整体是意门。阿耨楼陀（anuruddha）尊者并没精确地说明哪一个是意门，而只是说有分是意门。

[4.5]所缘之举要

[III§16]所缘之分析

于所缘之举要，有六种所缘，即：眼所对色所缘、声所缘、香所缘、味所缘、触所缘与法所缘。

其中，眼所对色 本身是 眼所对色所缘。同样地，声等即是声所缘等。但法所缘则有六种：净色、细色、心、心所、涅槃与诸概念。

导读

所缘之分析：每一心及其相应诸心所 皆必须取一个所缘，因为实质上 心本身是由识知所缘的活动构成。在巴利文里，有两个字是用来指称所缘。其一是源自根义为“取乐于”的ārammaṇa；另一个是源自根义为“钩住”的ālambana。由此，所缘是 心 心所 取乐或钩住的“那个”。

六种所缘：阿毗达摩分析了六种对应于六门的所缘。首五种都包括在色法里【巴利文rūpa有两个意思：一、色法；二、眼所对色。前者是通用范畴，后者是此通用范畴的一个类】。眼所对色、声、香、味四者是属于“所造色（upādā rūpa）”，即依靠四大种而生起的次级色法。触所缘则是四元素[界]当中的三元素[界]，即：一、地元素[界]或坚硬性，被触体验为硬或软；二、火元素[界]，被体验为热或冷；三、风元素[界]，被体验为膨胀或压力。四元素[界]的第四种是水元素[界]，其特性是聚集；根据阿毗达摩，水元素[界]不能被触体验到，而只能通过意门识知。

法所缘则有六种：首五所缘的每一种都能通过以下的三个方式识知：一、通过各自的根门心路过程；二、通过意门心路过程；三、通过离心路过程心，即起结生、有分与死亡作用的心。第六种所缘，即法所缘，完全不能通过五根门心路过程识知；而只能通过 意门心路过程 或 不依赖于门而生的 离心路过程心识知。

有6种所缘属于法所缘：一、净色（pasādarūpa）是五种感觉器官里的 感应接受性的物质，即眼净色、耳净色等五种净色。二、细色（sukhumarūpa）包括16种列于VI§7的色法[ (1)水元素[界](2)女性色(3)男性色(4)心所依(5)命根色(6)段食(7)虚空元素[界](8)身表(9)语表(10)色轻快性(11)色柔软性(12)色适业性(13)色集(14)色相续(15)色老性(16)色无常性 ]，水元素[界]即是其中之一。三、心（citta）亦是一种法所缘；虽然心能识知所缘，但心本身亦能成为被识知的所缘。当知心不能直接缘取自身，因为能见者不能见自身；但在某个心流里的一个心，能够识知在同一心流里在其之前的心，亦能识知其它众生的心。四、五十二心所（cetasika）也能成为意门心路过程的所缘，例如：当人们觉察到自己的感受、意志与情绪时。五、涅槃（Nibbāna）是有学圣者与阿罗汉意门心路过程的所缘。六、诸概念（paññati）也是法所缘；它属于世俗真实，在究竟的意义上并不存在。

[III§17]依门分类

一切眼门心都只以眼所对色为所缘，而且那[眼所对色]只属于现在[所缘]。同样地，声.etc是耳门心.etc的所缘，它们也只属于现在[所缘]。

然而意门心的所缘有六种，而且，根据情况，此所缘可以是属于现在、过去、未来，或与时间无关。

再者，对于结生、有分、死亡[三种]离门心，所缘亦有六种。根据情况，通常于紧邻的前世（该所缘）已被六门（之一）捕获，[该所缘]可以是现在或过去所缘，或是概念。它[该所缘]被认知为业、或业相、或趣相。

导读

一切眼门心：在眼门心路过程里，所有属于该心路过程的心 都只取 眼所对色 为所缘。眼所对色 并非只是眼识的所缘；五门转向心、领受心、正度心、确定心、速行心及彼所缘 也都取同一个 眼所对色 为所缘。再者，这些生起于眼门心路过程的心 都只取“眼所对色而已（rūpam eva）”为所缘。生起于眼门心路过程的诸心 不能识知任何其它种类的所缘。

而且那[眼所对色]只属于现在：在此“现在”一词意为“剎那现在（khaṇikapaccuppanna）”，即所体验的事物 存在于现在剎那。由于色法变易的速度比名法慢，一个 眼所对色 可以在一整个眼门心路过程中维持现前。其它[四]根门的所缘亦是如此1。

意门心的所缘：生起于意门心路过程里的心能够识知前五所缘中的任何一种，以及 五门心路过程无法触及的 一切种类的法所缘。意门心也能识知属于过去、现在与未来任何一时的所缘，或是与时间无关（kālavimutta）的所缘。与时间无关的所缘是指涅槃与诸概念。涅槃是没有时间性的，因为涅槃的自性（sabhāva）是没有生老灭的；诸概念也是没有时间性的，因为它们空无自性2。

对于离门心等等：离门心是在任何一世当中执行结生、有分与死亡3种作用之心。……。这种心的所缘有六种：过去或现在的五所缘之一，或是法所缘3。在离门心的所有三种作用里，从结生至死亡，离门心都只取同一所缘。该所缘是在投生时 由结生心所取的所缘，它在一期生命过程中 由每一刹那的有分心把握，并且在死亡时由死亡心把握。

每一世当中的离门心的所缘，与紧邻的前世的最后一个心路过程的所缘相同。当人临命终时，基于其过去业与当时的情况，某个所缘即会呈现于他的最后一个心路过程。这所缘是以下三种之一：

(1)一个业（kamma）：一个 今生过去所做的善行或恶行4。

(2)一个业相（kammanimitta）：是与即将导致再生的善行或恶行有关的所缘或影像5，或是与做善行或恶行的工具有关的影像。例如：虔诚的信徒可能会看到比丘或寺院的影像；医生可能会看到病人的影像；而屠夫则可能听到被宰杀的牛的哀号 或看到一把屠刀的影像。

(3)趣相（gatinimitta）：即是临终者下一世将投生的界 的标志。例如：即将投生至欲界天的人可能会看到天界的宫殿；即将投生至畜生界的人可能会看到森林或田野；即将投生至地狱的人可能会看到地狱之火。

根据情况（yathāsambhavaṃ）：《阿毗达摩义广释》解释这个词组的意思是：根据前一世最后一个心路过程捕获该所缘时所通过的门；根据该所缘是属于过去、现在或是概念；又根据该所缘是业、业相或趣相；来分别离门心的所缘。其解释如下：

若是投生至欲界，在前一世临死速行的阶段，在六门中的任何一门被捕获的五所缘当中任何一个所缘皆可成为业相。对于新一世的结生和首几个有分来说，这种所缘可以是过去[所缘]或现在[所缘]。它有可能是现在所缘，因为 由前一世的临死速行捕获的[前五]所缘 可能持续到新一世的首几个心识剎那 还存在着；对于[首几个心识剎那]之后的有分及死亡心来说，此所缘则必定是过去[所缘]。

前一世的临死速行在意门所捕获的法所缘，可以成为新一世结生、有分与死亡心的过去所缘，此法所缘可能是业或业相。若[前一世的临死速行]在意门捕获的所缘是趣相，它通常是眼所对色并且是现在[所缘]。

若是投生至色界天，三种离心路过程心的所缘是前一世临死速行在意门所捕获的法所缘、是概念（因而与时间无关）、并且是业相。投生至第一和第三无色界天亦是如此。若是投生至第二和第四无色界天，该所缘是心、是法所缘、是过去所缘、也是业相。

通常（yebhuyyena）：这是强调本句话没有包括无想有情（asaññāsattā）死后投生的情况。因为属于色界的无想天完全没有心，所以下一世的离门心的所缘不能是前一世[生为无想天时]所捕获的所缘。对于这类有情，完全依靠在生为无想天之前的过去业之力，所缘自动呈现于结生、有分与死亡心为业相.etc。

[III§18]依心分类

在它们当中，眼识等各自取一种所缘，即眼所对色等。但三意元素[界]则能取眼所对色等（所有）五所缘。……

导读

三意元素[界]：五门转向心与两种领受心总称为三意元素[界]；由于它们生起于所有五门，所以能取 眼所对色等 所有五所缘。

……

[ 汉译按

三意元素[界]：《The Path of Purification》XV§40(Ñāṇamoli Bhikkhu ,The 4th edition, 2010,BPS):“其次意元素[界]，从生起方面说，应视它是眼识元素[界].etc的先驱及随从者”。此中，“眼识元素[界].etc的先驱”是指 唯作 意元素[界]i.e.五门转向心，“眼识元素[界].etc的随从者” 是指异熟意元素[界]i.e.善异熟领受心 和 不善异熟领受心。意元素[界]只有3种：唯作 意元素[界]、善异熟 意元素[界]、不善异熟 意元素[界]，故名“三 意元素[界]”。

另外，读者应当区分意元素[界]与意识元素[界]的不同：

  1. 从89心而言，除去双五识与三意元素[界]，剩下的76心（89－2×5－3=76）都属于意识元素[界]（见《The Path of Purification》XV§34，第500页，巴利底本488页）；
  2. 从心路过程心而言，意元素[界]与意识元素[界]的区别如下表所示
根 门 心 路 过 程
有分流 过去有分 颤动的有分 止断的有分 五门转向 眼识 领受 正度 确定 速行 速行 速行 速行 速行 速行 速行 彼所缘 彼所缘 有分流
意识元素 意元素 眼识元素 意元素 意识元素 意识元素 意识元素 意识元素

 

意 门 心 路 过 程
有分流 过去有分 颤动的有分 止断的有分 意门转向 速行 速行 速行 速行 速行 速行 速行 彼所缘 彼所缘 有分流
意识元素 意识元素 意识元素 意识元素 意识元素

（此二表依据《清净道论》巴利底本458页、489页内容编制）

三、从心的四种类型而言，意元素[界]只有唯作和异熟2种；意识元素[界]有唯作、异熟、善、不善4种。根门心路过程中的确定(此与意门心路过程中的意门转向是同一种心)属唯作意识元素[界]，正度属异熟意识元素[界]；凡夫六门心路过程的速行属善不善意识元素[界]，阿罗汉六门心路过程的速行属唯作意识元素[界]；结生、死亡、有分、彼所缘都属异熟意识元素[界]。

 

意元素[界]与意识元素[界]的相同之处是：它们都是 意识的各种形态。]

[4.6]所依之举要

[III§20]所依之分析

于所依之举要，所依有六种，即：眼所依、耳所依、鼻所依、舌所依、身所依与心所依。

于欲界有这一切。但于色界则没有鼻所依、舌所依与身所依。于无色界则完全没有所依。

导读

所依之分析：于有色法的生存地，心与心所必须依靠一种叫所依1（vatthu）的缘而生起。所依是支持心生起的色法。虽然前五所依与前五门（即：五净色）对应，但所依与门并不完全一致，因为它们对心之生起有不同的作用。门是 心路过程里的心与心所和所缘接触的管道；所依则是 心与心所得以生起的支持色。

这项作用上的差别是重要的。在眼门心路过程里，除了眼识之外，还有许多种心 以眼净色为门而生起，但眼净色只是眼识的所依，眼净色不是 其它也利用眼门的心 的所依。关于门，执行结生、有分与死亡作用的诸心 是“离门”，即不发生于任何门。然而在有名色法两者的生存地里，任何心的生起都要依靠所依。

……。

心所依（hadayavatthu）：依据巴利注疏，除了以各自净色为所依的五识之外，心脏是一切心的所依。阿毗达摩原典并没有明确地提到心所依，《Paṭṭhāna缘关联论》也只是说“依靠彼色，意元素[界]及意识元素[界]得以生起。”然而，诸注疏则随后指定“彼色”为心所依。

于欲界等：欲界有一切六所依，除了天生瞎眼或天生耳聋者。在色界，鼻所依、舌所依、身所依——各自对应的感官欲乐的助缘——是不存在的，由于这三门的体验比其他二门（眼与耳）较为粗，所以不包括在这高层次的生存地里。诸注释师说色界的有情也拥有这些器官的外形，但并没有净色，因此不能作为嗅、尝及触的所依，所以这些感受也就不能发生于色界。无色界完全没有所依，因为一切所依都由色法所成。

[ 汉译按

1.所依：将vatthu译为“所依”而不译为“依处”，乃是因为“处”字会暗含“处所/位置”的意思。vatthu是支持心生起的‘究竟色法’，译为“所依”就能避免增益‘方所概念’。]

[5]心路过程

[IV§4导读]

六种心路过程1：直译巴利文vīthi是“路”，但在此则意为“过程”。当诸心(cittas)于根门2或意门 生起 识知所缘时，它们不会随机或孤立地生起，而是依照 有条有理的一贯次序，一个引领着一个地 按“阶段”生起，所谓“阶段”是由 一系列不连续的[discrete离散的]识知活动 所构成；这次序名为“心之定法（cittaniyāma）”。

心路过程 必须具足 必备的诸缘 才能发生。根据注疏，每一种心路过程 所须的必备众缘 如下：

一、于眼门心路过程：

(1) 眼净色（cakkhuppasāda）、(2) [眼所对]色所缘（rūpārammaṇa）、(3) 光（āloka）、(4) 作意（manasikāra）。

二、于耳门心路过程：

(1) 耳净色（sotappasāda）、(2) 声所缘（saddārammaṇa）、(3) 空间（ākāsa）、(4) 作意。

三、于鼻门心路过程：

(1) 鼻净色（ghānappasāda）、(2) 香所缘（gandhārammaṇa）、(3) 风元素[界]（vāyodhātu）、(4) 作意。

四、于舌门心路过程：

(1) 舌净色（jivhāppasāda）、(2) 味所缘（rasārammaṇa）、(3) 水元素[界]（āpodhātu）、(4) 作意。

五、于身门心路过程：

(1) 身净色（kāyappasāda）、(2) 触所缘（phoṭṭhabbārammaṇa）、(3) 地元素[界]（paṭhavīdhātu）、(4) 作意。

六、于意门心路过程：

(1) 心所依[色]（hadayavatthu）、(2) 法所缘（dhammārammaṇa）、(3) 有分、(4) 作意。【对于意门心路过程，只在 有色法之地 才需要 心所依。虽然意门心路过程也能取五根所缘，但[此处只]列出法所缘 是为了彰显 意门的特有所缘。】

为了方便，六种心路过程可以分为两组：一、五门心路过程（pañcadvāravīthi），这包括发生于五根门的五种心路过程；二、意门心路过程（manodvāravīthi），这包括 一切只发生于意门的 心路过程。由于五门心路过程也[必须]自有分出起，所以有时 五门心路过程也称“混合心路过程（missaka-dvāravīthi）”，因为 五门心路过程 既涉及意门 也涉及根门。只在意门发生的心路过程 则称“纯意门心路过程（suddha-manodvāravīthi）”，因为它们不以根门为媒介，而单独从有分出起。如随后可见，首五种心路过程 虽然 所依的根门不同，但它们都遵循同样的模式。第六种[心路过程]包括几种不同的识知过程，其共同点只是 它们都不依靠五根门生起。

[ 汉译按

  1. 六种心路过程：英the six cognitive processes( 6种识知过程)。无论是译为识知过程还是译为心路过程，都是意译，在巴利文中只是vīthi(大路/大街)一个词而已；但若只简单直译为“路”，读者理解上下文会很困难，故本书仍继承“心路过程”的译法。
  2. 根门：英sense doors。在此把眼、耳、鼻、舌及身五门称为根门，以区别于意门。]

[IV§5]所缘的六种呈现方式

当知所缘的六种呈现方式是：一、于五根门，它是极大、大、微细、极微细。二、于意门，它是清晰及不清晰。

导读

所缘的呈现：巴利文visayappavatti意为 一个所缘 在六门之一 向心识呈现，或 一个所缘呈现时 诸心法生起。所缘的六种呈现方式可分别为 在五根门的四种——极大、大、微细、极微细，以及在意门的两种——清晰与不清晰。

在此所用的“大（mahā）”及“微细（paritta）”并不是指 所缘的尺寸或体积，而是指 所缘对识的冲击作用。即使巨大或粗显的 视觉形式[visible form眼所对色所缘]呈现于眼门，但若眼净色很弱，或眼净色在其高峰期已过 才被所缘冲击，或光线很暗，该所缘将不能产生清楚的印象，因而是属于 微细 或 极微细所缘。反之，若微细或渺小的所缘 在眼净色的高峰期形成冲击、眼净色很强、光线又亮，如是 该所缘将能产生清楚的印象，因而是属于 大 或 极大所缘。

因此 大所缘和微细所缘等 并不是指所缘的尺寸，而是指 从所缘进入根门的通道那一刻起，直至所缘停止向识呈现，在此期间所生起的心路过程心 的数量。依据相同的原则，将所缘在意门的呈现方式 区分为清晰和不清晰。

[5.1]五门心路过程

[IV§6导读]

色法的寿长：在阿毗达摩里，一心之寿长 名为一个“心识剎那（cittakkhaṇa）”。心识剎那 是非常短暂的时间单位；根据注疏，在闪电间或眨眼间 已过去数万亿个心识剎那。虽然它貌似无限小，但每个心识剎那 还可以再分为三个子刹那，即：生（uppāda）、住（ṭhiti）及灭（bhaṅga）。在每一个心识剎那 的时间跨度里，一心生起，执行其剎那间的作用，随即消失，而为 下一心无间继起之缘。如是，借助 心识剎那 之序列，心流相续不断，如河水之流。

有些注释师，例如阿难陀阿奢黎（Ācariya Ānanda，《Mūlaṭikā根本疏钞》的作者），则不接受名法有“住刹那”，举出《双论》中的《心双》一章只提及 心的‘生刹那’与‘灭刹那’，而没有提及‘住刹那’。然而 阿耨楼陀阿奢黎 及其注释者 都不支持这观点。《阿毗达摩义广释》指出“住刹那”是诸法 生与灭之间的阶段，其时该法“面对着自己的灭 而住立（bhaṅgābhimukhāvathā）”。雷地长老认为‘住刹那’是 生起阶段与灭去阶段 两者的中间点，就譬如把一块石头向上抛，石头开始下落前 必须有一个[停止的]剎那。他也说‘住刹那’可以用来涵盖‘一法 从生起的初始点到灭去的终结点 之间的整个寿长’。许多注释师认为佛陀在《增支部》（A.3:47/i,152）里所说的：“缘生法有三种缘生特性，即：生起、灭去、及住立之变异”已暗示了有‘住刹那’。在此，‘住刹那’即是指“住立之变异（ṭhitassa aññathatta）”。

色法也同样经过生、住、灭三阶段，但三阶段所流逝的时间 等于 17心生灭 所耗的时间。名法与色法在生起阶段的时长相等，名法与色法在灭去阶段的时长也相等；但色法的住立时长 等于名法的[(17-1-1)x3+2+2=]49个子刹那。【英注2略】

……：眼所对色所缘等 五所缘都是色法，所以能够持续17个心识剎那。由于 作为根门所缘的色法 在生起的子刹那 还很弱，所以只有达到住立阶段的色法 才能进入感知通道[五根门]。

……：当没有 主动性的识知过程1发生时，‘有分’以 一连串同种类型心 的方式 川流不息，且只取同一个所缘——此所缘是业或业相或趣相——与紧邻的前世 的最后一串速行[临死速行]的所缘 相同。就在五所缘之一 进入根门的那个刹那，一个‘有分心’流过，此心名为“过去有分（atītabhavaṅga[已过去的有分]）”。随后两个有分心 由于该所缘的冲击而颤动2，其中的第二个 中断了有分流。在疏钞里，这两个（有分心）被分别为“颤动的有分（bhavaṅga-calana）”与“止断的有分（bhavaṅg’-upaccheda）”。之后，在 五门转向心 生起的那一剎那，心流即已从“离路的状态”出起，而“进入心路过程(vīthipāta)”。

……[89]3

……：在取极大所缘的心路过程里，所缘与‘过去有分’的‘生刹那’同步生起。由于五所缘与净色的寿长 都是17个心识剎那，它们两者[所缘与净色]与第二个彼所缘同时灭去。如是，这种心路过程进行了整整17个心识剎那，而其中从‘五门转向心’起始的14心是 严格意义上的心路过程心。这种心路过程名为tadārammaṇavāra[彼所缘番]，即 以彼所缘而结束的过程。（见表4-1）

表4-1：极大所缘的眼门心路过程

色 法 的 寿 命
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17
心 路 过 程
有分流 过去有分 颤动的有分 止断的有分 五门转向 眼识 领受 正度 确定 速行 速行 速行 速行 速行 速行 速行 彼所缘 彼所缘 有分流

……。当 [眼所对]色所缘 冲击 眼净色 时，在眼处的支持之下，眼识即生起，取 此冲击眼净色的色 为所缘。对于眼识，眼净色是它的所依及门，眼所对色 是它的所缘。在该心路过程里的其它心──五门转向心、领受心、正度心、确定心、速行及彼所缘──是意识的各种形态。它们也取同一个‘眼所对色’为所缘，以眼净色为门，但依靠’心所依’而生起。对于该过程里所有的心，‘有分’也是它们的门，因为整个心路过程 是从有分出起的。如是所有的 五门心路过程 皆有二门，即个别的根门和共享的意门或有分。由于它特别地在眼门生起，所以称它为‘眼门心路过程’，而由于特别地拥有眼识，所以称它为 ‘眼识心路过程’。由于它与 极大所缘 同时生起，此极大所缘 有能力在一个心识剎那过后 冲击五根之一，所以称之为‘极大所缘的心路过程’。对于其它的根门心路过程 亦可如此理解，只需把‘眼识’换成各自的根识4，如‘耳识’等。

古代阿毗达摩注释师 以芒果的比喻 来形容五门心路过程【这比喻记载于《殊胜义》巴271-272页；英359-360页，但无吃芒果之后的部份。后来的传承（如《阿毗达摩义广释》）再加上 吞芒果及倒回去睡觉 来个别形容 彼所缘与再沉入有分。】。有个人盖着头睡在芒果树下。其时，有颗熟了的芒果从树上掉下撞在地上，其声吵到他的耳朵里。被声音吵醒之后，他睁开眼看，伸手取该果，捏一捏及嗅一嗅它。然后把它给吃了，吞下及回味它的味道。过后再倒回去睡觉。

在此，那人睡在芒果树下的时段 就有如 有分的时段。芒果掉下撞在地上，其声吵到他的耳朵 则有如 所缘冲击根门，比如眼门。被声音吵醒 即有如 五门转向心转向所缘。睁开眼看 即有如 眼识执行看的作用。伸手取该芒果 有如 领受心领受所缘。捏一捏芒果 有如 正度心在审度[检查]所缘。嗅一嗅它 则有如确定心在确定所缘。吃芒果 即有如 速行在体验所缘的滋味。吞下及回味它的味道 有如 ‘彼所缘’取‘速行的所缘’为所缘。那人过后再倒回去睡觉 则有如 再沉入有分。

应注意 整个心路过程发生的背后 是毫无自我或主人公的，所谓自我或主人公是指‘永恒体验者’，或内部的主宰者，或在心路过程之外的“识知者”。剎那生灭的诸心本身 已完成了一切识知所需的作用，通过‘缘的关联性法则’，诸识知动作共同协作，产生了 诸识知动作的统一性/一致性。在心路过程里，每一心皆依照“心之定法”生起。一个心路过程中的心 依靠各种不同的缘生起，这些缘包括前起心、所缘、门及所依色。生起之后，它[一个心路过程心]在心路过程里 执行它特有的作用，然后灭去并成为下一心的缘。[汉译按主动性的识知过程：凡夫在所有6种心路过程中的速行阶段都是“主动造业”的；而有分、死亡、结生 等离路心 作为异熟心 是不造业的，故离路心也被称为“非主动/被动”性的。颤动：巴calana英vibrate。叶均译为“波动”，但这容易让人误以为 有分心的“振幅”很大，其实所缘冲击有分 只导致轻微的颤动。所谓“冲击”“ 颤动”都是抽象的比喻性的说法，绝不是“一粒坚实物质撞击一个肉团心，导致肉团心波动”。 《巴英词典》calana : [nt.] movement动; trembling颤抖; agitation动摇/兴奋。此处删去了有关89心的内容。以89心来理解心路过程 是极其复杂极其烧脑的(堪称屠幼)，用“1心王+n心所”来理解心路过程 要容易百倍。本章中凡涉及89心的内容 均有删节，删节处用……[89]表示。想要以89心来理解心路过程的读者，请自行查阅《概要精解》。根识：在此称所有双五识为根识，以区别它们和意识。 ]

[IV§7]大所缘

当所缘在（两三个刹那）过去之后 进入根门的通道，而不能持续到 彼所缘生起的时刻，该所缘即名为“大”。在这种情形下，速行结束之后即沉入有分，无 彼所缘 生起。

导读

当所缘……该所缘即名为大：对于这种心路过程，所缘生起之后、在其冲击力令‘有分心颤动’之前，已有两三个‘过去有分’流过。由于 所缘及根门 只能持续17个心识剎那，这种[心路]过程 没有充足的时间 以容‘彼所缘’生起；即使‘过去有分’只有2个，‘彼所缘’也无法生起，因为‘彼所缘’要么连续两刹那继起，要么完全不生起。

当‘过去有分’有2个时，还有另外15心可以在 该所缘的寿长 里生起。在这种情形之下，该所缘及根门（净色）两者 皆与 速行之后的第一个有分心 同时灭去。当过去有分有3个时，还有另外14心可以 在该所缘的寿长里 生起。在这种情形之下，该所缘及根门（净色）两者 皆与 最后一个速行心 同时灭去。这种心路过程亦名为javana-vāra[速行番]，即结束于速行的心路过程。

[IV§8]微细所缘

当所缘在（四至九个有分心）过去之后 进入根门的通道，而不能持续到速行生起，该所缘即名为“微细”。在这种情形下，即使速行也都不能生起，但 确定心 生灭 两三刹那，过后即沉入有分。

导读

当所缘……该所缘即名为微细：对于微细所缘的心路过程，有4至9个‘过去有分’先已流过，而没有‘速行’能够生起。‘确定心’将转起2次或3次，随后心路过程即沉入有分。依据‘过去有分’的数目，微细所缘的心路过程有六种。这种心路过程亦名为votthapana-vāra[确定番]，即结束于‘确定’的心路过程。

[IV§9]极微细所缘

当所缘在（十至十五个有分心）过去之后进入根门的通道，由于它是在 灭的边缘，所以不能持续到 确定心 生起，该所缘即名为“极微细”。在这种情形下，只有 有分的颤动，心路过程则没有生起。

导读

当所缘……该所缘即名为极微细：当所缘是极微细所缘时，没有心路过程心 能够生起，而只有 有分之颤动。在所缘的17个心识剎那的寿长里，‘过去有分’占10至15个心识剎那，‘颤动的有分’占2个，颤动过后的有分 占剩余的刹那。这类过程有六种，名为moghavāra[无效番]，即无效的过程。

[IV§10]所缘的呈现方式

与眼门相同，于耳门等亦是如此。如是当知于一切五门 皆有四种 所缘呈现的方式；这四种方式依次名为：一、彼所缘番；二、速行番；三、确定番；四、无效番。

[IV§11导读]

心路过程心一共有七种及生起十四次：这七种心路过程心是五门转向心、根识（五识之一）、领受心、正度心、确定心、速行心及彼所缘。生起十四次则是计算速行七次及彼所缘两次（其它的各是一次）。……。[五门心路过程心都属欲界心]

表4-2：不同所缘强度的眼门心路过程

所缘 之前 所缘的寿命（十七心识剎那） 之后
1 极大 有分 (1)过-颤-断-五-眼-领-度-确-(7)速-(2)彼 有分
2 大 有分 (2)过-颤-断-五-眼-领-度-确-(7)速-有分 有分
3 有分 (3)过-颤-断-五-眼-领-度-确-(7)速 有分
4 微细 有分 (4)过-颤-断-五-眼-领-度-(3)确-(4)有分 有分
5 有分 (5)过-颤-断-五-眼-领-度-(3)确-(3)有分 有分
6 有分 (6)过-颤-断-五-眼-领-度-(3)确-(2)有分 有分
7 有分 (7)过-颤-断-五-眼-领-度-(3)确-(1)有分 有分
8 有分 (8)过-颤-断-五-眼-领-度-(3)确 有分
9 有分 (9)过-颤-断-五-眼-领-度-(2)确 有分
10 极微细 有分 (10)过-(2)颤-(5)有分 有分
11 有分 (11)过-(2)颤-(4)有分 有分
12 有分 (12)过-(2)颤-(3)有分 有分
13 有分 (13)过-(2)颤-(2)有分 有分
14 有分 (14)过-(2)颤-(1)有分 有分
15 有分 (15)过-(2)颤 有分

注：

过 = 过去有分 领 = 领受心

颤 = 颤动的有分 度 = 正度心

断 = 止断的有分 确 = 确定心

五 = 五门转向心 速 = 速行心

眼 = 眼识 彼 = 彼所缘

( )里的数目是指生起的次数，例如：(7)速 = 七个速行心。

对于五门里的耳门等心路过程，只须把眼识换成对应的耳识等。在五门的每一门都可以产生上述十五种过程，所以在五门里一共有七十五种过程。

[5.2]意门心路过程

[IV§12]有限速行心路过程

当清晰所缘进入意门的通道，有分颤动、意门转向、速行及在速行之后的彼所缘异熟心都会转起。随后沉入有分。对于不清晰所缘，在速行之后即沉入有分，彼所缘异熟心没有生起。

导读

意门心路过程：当心路过程发生于 五门的任何一门时，事实上是涉及了两门，即根门与意门。意门即有分，心路过程从有分出起。称为意门心路过程的 是纯粹只通过意门发生的心路过程，完全不涉及根门。为了更明确，也称之为“纯意门心路过程（suddhamanodvāravīthi）”。

意门心路过程包括了在§12-§13所述的欲界或“有限心路过程（parittavīthi）”，以及在§14-§16所述的 安止中的“广大（mahaggata）”与“出世间（lokuttara）心路过程”。

有限或欲界意门心路过程 本身有两种：(一)、五门心路过程引生的“随起意门心路过程（pañcadvārānu- bandhakā）”1；(二)、独立的心路过程（visuṃsiddhā）2。

（一）锣只受到槌敲击一次 即会传出一阵阵的回响，如是当某一根门虽只受到 某一根门所缘 冲击一次，而在五门心路过程停止之后，此已过去的根门所缘 即会进入意门的范围，引发许多意门心路过程。由于这些心路过程 是随 五门心路过程之后生起，故它们称为“随起心路过程”。依据 随五种根门心路过程之后生起，它们可分为五种。

雷地长老解释：正是在这些‘随起心路过程’中，才发生了 对所缘的明确识知；纯五门心路过程本身 并没有 如此明确地识知所缘。例如，在‘眼门心路过程’之后，首先生起的是“彼随起意门心路过程（tadanuvattikā manodvāravīthi）”，被‘根门心路过程’刚刚感知过的所缘，在意门被‘再造[reproduce]’。随后的心路过程则“总执所缘（samudāyagāhikā）3”、随后一个心路过程“识别色彩（vaṇṇasallakkhaṇā）4”、随后一个心路过程“执持实体（vatthugāhikā）”、随后一个心路过程“识别实体（vatthusallakkhaṇā）”、随后一个心路过程“执持名称（nāmagāhikā）”、随后一个心路过程“识别名称（nāmasallakkhaṇā）”。

“总执所缘的心路过程”是[第二个]意门心路过程，已被前两个过程（即‘根门心路过程’和 首个‘彼随起意门心路过程’）以各自的框架 感知的‘所缘[forms种种形式]’，作为一个整体 被‘第二个意门心路过程’再次感知。这第二个意门心路过程 执行人工合成的作用，把‘对所缘的 个别分开的[distinct]片段[shots]感觉’融为一体[fuse]，有如 把旋转的火源[例如赤红烙铁]看成一个火圈。只有 在此发生之后，才有可能识别色彩。当 对色彩的识别 发生时，某人就会认出色彩：“我看见蓝色”。当 对实体的识别 发生时，某人认出实体或形状。当 对名称的识别 发生时，某人认出名称。因此，雷地长老认为，只有当“‘与这个或那个特征相关的’识别性心路过程”发生时，某人才能知道：我看到这个或那个特征。

（二）当 六所缘的任何一个 完全独自地 进入识知范围、而不是 在紧邻‘根门心路过程’之后转起，此时发生的是“独立意门心路过程”。可能有人会质问：一个所缘如何能不依靠‘紧邻的根门’的冲击，而直接进入意门的范围。雷地长老举出几个来源：从以前直接体验的，或从以前直接体验的 再加以推测；从以前听来的，或从听来的 再加以推测；由于信仰、观念、推理 或‘对某个见解省思之后的 接受’；通过业力、神变力、身体津液紊乱[四大不调]、天神的影响、随觉、证悟等等。他解释：如果有人 只是清晰地体验某种所缘 哪怕一次，即使过了一百年之后、即使在下一世，依托该所缘，也可以树立[建立]一个 能令有分颤动的缘。往昔诸体验的这样一种输入 会滋养心，被如此滋养的心 极易被 往昔诸体验的影响力 感染。当这样的心 遇到五所缘的任何一个时，该所缘就可能在一刹那间 触发阵阵心波，而波及上千个 往昔所感知的所缘。

不断受到这些因缘刺激的 心相续，总是在寻求 自‘有分’出起的 机会，以获得 对某个所缘的一种清晰识知。因此，有分心里的‘作意心所’ 一再地引导‘识’转向那些‘已具足诸缘 而能进入视野 的所缘’，一再令 有分颤动。雷地长老解释，即使 有分心 已有自己的所缘，有分心 仍‘以 倾向其它所缘 的方式’而生起。由于 在有分心中 始终有一种“蠢蠢欲动”，当 某个所缘 借助其它有效的诸缘 而获得足够优势时，它即会把心流从有分心中拉出来，然后 此所缘 进入 意门的识知范围。

独立的意门心路过程 可分为六种：根据以前直接体验的、根据以前直接体验的 再加以推测、根据听来的、根据听来的 再加以推测、根据所识知的、根据所识知的 再加以推测的 心路过程。在此，“所识知的”包括了信仰、观念、随觉与证悟；“从所识知的再加以推测”包括了 通过归纳或演绎[推理]所得出的判断。

当清晰所缘进入意门的通道等等：在欲界里 有两种 意门心路过程，它们之间的差别在于 所缘的强度。对于取清晰所缘（vibhūtālambana）的心路过程，当所缘进入意门的通道时，有分颤动之后被中断。然后‘意门转向心’转向该所缘，继而有7刹那的‘速行’及 2刹那的‘彼所缘’生起，而后心路过程沉入有分。这是对欲界有情而言；对色界天及无色界天有情而言，即使是对特别清晰的所缘，彼所缘也不会生起。（见本章§19-§20）

对于不清晰所缘：对于取不清晰所缘（avibhūtā-lambana）的心路过程，在任何情况下，彼所缘都不会生起。

雷地长老认为，对于 取不清晰所缘的意门心路过程，于速行之末沉入有分 应是最长的类型。然而，他认为，当所缘是不清晰时，也有在‘意门转向心’转起两三次之后即结束的过程；‘仅有 有分颤动 而后即结束 的过程’也可能发生。因为对于纯意门心路过程，有无数次 某个所缘进入识知范围时 只令到有分颤动两三刹那，过后此扰动就陷于平静了，而没有‘严格意义上属于心路过程 的心’生起。所以，根据雷地长老，对于意门，所缘的呈现方式 亦有四种。结束于彼所缘的 可称为“极清晰的呈现方式（ati-vibhūta）”；结束于速行的 可称为“清晰的呈现方式（vibhūta）”；结束于意门转向心的 可称为“不清晰的呈现方式（avibhūta）”；而仅有‘有分颤动’的 则可称为“极不清晰的呈现方式（ati-avibhūta）”。呈现的清晰程度 要么依据所缘有多明显，要么依据心力有多强。因为即使当心很弱时，很明显的所缘 也能够清晰地呈现；再者，即使所缘很微细深奥，强大的心 还是能够清楚地识知它。[汉译按随起意门心路过程（pañcadvārānu- bandhakā）：巴利文直译为“五门随缚的”。独立的心路过程（visuṃsiddhā）：巴利文直译为“别别 完成的”。总执所缘（samudāyagāhikā）:巴利文的字面意思是“大量地拿取”(gāhikā拿取)，英本译为grasping the object as whole（将所缘作为一个整体抓牢）。识别色彩（vaṇṇasallakkhaṇā）：“识别”是对sallakkhaṇā 的翻译，此词源自sallakkheti 。末学按其字根[saŋ+lakkheti]的意思译为“一起区别/有分别的特征/借助分别/正确分别”，也就是说sallakkhaṇā 还含有“一起分别/正确分别”的意思。后续的心路过程也可译为“拿取实体”、“识别实体”、“拿取名称”、“识别名称”。]

[IV§13导读]

于该心路过程有三种心，心生起则十次：该三种心路过程心是意门转向心、速行及彼所缘。心生起十次是意门转向一次、速行七次、彼所缘两次。……。

表4-3：有限速行意门心路过程

所缘 之前 心路过程 之后
清晰 有分流 颤-断 意-(7)速-(2)彼 有分流
不清晰 有分流 颤-断 意-(7)速 有分流

注： 意 = 意门转向心

其它的与表4-2相同。

[5.3]安止速行意门心路过程

[IV§14]安止心路过程

于安止速行番，并没有清晰与不清晰（所缘）之分。同样地，彼所缘也不会生起。于此（安止心路过程），……属于欲界的速行心生灭四或三次1，顺次是遍作、近行、随顺及（更改）种姓。一旦它们灭去，依情况是第五或第四剎那，……属于广大或出世间的速行心2会即刻 如心所愿 而进入 安止心路过程。随后，在安止的末端沉入有分。

导读

安止（appanā）：巴利文appanā主要指 寻心所（vitakka）的高度发展的形式；寻心所 把相应名法如此之深地投入所缘里，以致于 使相应名法被吸收/浸泡在所缘之中3。尽管 在超越初禅之后 即不再有寻，但由于 已入禅之心 一境性 固定于其所缘，因此“安止”一词亦包括一切属于色界、无色界及出世间的等至4。

并没有清晰与不清晰（所缘）之分：于安止 并没有这种区分，因为 只有在很清晰地觉知所缘时，才有可能证得等至。

……：当禅修者即将证得禅那、道或果时，首先会生起‘意门转向心’。然后 在与那‘等至’相同的心路过程里，紧邻 那等至 之前，一系列欲界速行 依次快速继起，把心从欲界导向安止。于凡夫或有学[圣者]，这些速行将是……欲界智相应善心；于阿罗汉，则是欲界智相应唯作心。

顺次是遍作、近行、随顺及种姓：于钝根者，这些基础速行生起四次，每次都执行不同的基础作用。第一个剎那名为“遍作（parikamma[完全/彻底作，英译preparation预备]）”，因为它让心相续 准备好证得等至。下一个剎那名为“近行（upacāra）”，因为它靠近着等至而生起。第三个剎那名为“随顺（anuloma）”，因为它 既随顺着在它之前的心 又随顺着在它之后的安止 而生起。第四个剎那名为“（更改）种姓（gotrabhū）”：对于证得禅那而言，此刹那 因超越欲界种姓 并升级为 广大心种姓 而得其名；对于证得初道而言，此刹那 名为种姓是因为 它标志着从凡夫种姓到圣者种姓的转化；对于 向更上道果转变的刹那，仍然象征性地[隐喻式地]称为（更改）种姓，尽管有时另称为“净化（vodāna）”。【见《The Path of Purification》XXII§23, note7(Ñāṇamoli Bhikkhu ,The 4th edition, 2010,BPS)。】

于利根者，则少了‘遍作’剎那，如是于安止之前 只有三个基础欲界速行生起。

一旦它们灭去等等：在种姓心之后，于利根者的第四速行，或钝根者的第五速行，即刻生起了 第一个属于安止层次的速行心。此心可以是……属于色界的善心或唯作心，也可以是属于无色界的善心或唯作心，或是四道心四果心之一。……[89]5

当知在安止心路过程里，速行心可以属于不同的类型，甚至属于不同界6，而所有 在同一个欲界心路过程里的‘速行心’ 都属同一种心。

如心所愿（yathābhinīhāravasena）：这是指 所生起的安止心 受禅修者的心愿决定。若他希望证得初禅，他即会通过修习止禅（samatha）运送其心向于该禅那，对于证得更高层次的禅那等 亦是如此。若禅修者所愿的是 达到道果，他即会通过修习观禅（vipassanā）运送其心向于该道果。

在安止的末端：在安止结束之后就会即刻沉入有分，不会有彼所缘生起。

表4-4：安止速行心路过程

初次证得 禅修者 之前 心路过程 之后
禅那 钝根者 有分流 颤-断 意-遍-近-随-种-禅那 有分流
利根者 有分流 颤-断 意-近-随-种-禅那 有分流
道果 钝根者 有分流 颤-断 意-遍-近-随-种-道-(2)果 有分流
利根者 有分流 颤-断 意-近-随-种-道-(3)果 有分流

注：

颤 = 颤动的有分 遍 = 遍作

断 = 止断的有分 近 = 近行

意 = 意门转向 随 = 随顺

种 = 种姓

其它的与表4-2相同。

 

[ 汉译按

此处完整译文是：“八欲界智相应速行 的任何一个生灭四或三次”。所谓“八欲界智相应”是89心的分类法，极易将初学者绕晕，初学者只需知道 安止速行的前3、4刹那属于欲界心即可，所以末学在此删去了若干限定词，以方便初学者理解。

此处完整译文是：“二十六种广大或出世间心的其中一个[作为速行心]”。

此处翻译时根据语法关系将代词的所指代入。appanā 英译为absorption吸收/浸泡。《广释》(Vibhv.CS:p.258)：Sampayuttadhammehi ārammaṇe appento viya pavattatīti vitakko appanā.在已固定在相应诸法的所缘上如转起‘寻’，为安止。Rūpa-arūpa-lokuttara-magga-phala-anurūpa-samatha-vipassana-bhāvanā-citta-abhinīharaṇa-anurūpato, appanāya vīthi appanāvīthi.(与)色界无色界出世间道、果一致，与热切的奢摩他、毘钵舍那修习心一致，安止的心路，为安止心路。

等至：英attainment对应的是 巴samāpatti 三摩钵底（参见The Path of Purification, Index,P752）。根据此处的义理和VII§16，安止、等至、禅那 这三个术语都不是专属于 色无色奢摩他的。

此处完整译文是：“此心可以是色界五善五唯作心之一，也可以是无色界四善四唯作心之一，或是四道四果心之一。如是一共有二十六种。”

当知在安止心路过程里，速行心可以属于不同的类型，甚至属于不同界：安止心路过程里的前4个速行心(遍作、近行、随顺及种姓)属欲界心，之后的速行心属色界心；在道果心路过程里 则更能取不同的所缘：前3个速行心(遍作、近行、随顺)取诸行为所缘，之后的速行心取涅槃为所缘。 ]

[5.4]彼所缘之定法（tadārammaṇaniyama）

[IV§17导读]

于此，在一切情况之下，当所缘是不可喜时，（所生起的）五识、领受、正度与彼所缘皆是不善异熟[心]。当(所缘是)可喜时，它们则是善异熟：所缘可以分为三组：不可喜（aniṭṭha）、中等可喜（iṭṭhamajjhatta或iṭṭha可喜）与极可喜（ati-iṭṭha）。可喜所缘有两种，不可喜所缘则只有一种。

根据阿毗达摩，所缘的这种差异 是由于 所缘本身的自性[intrinsic nature]，不会因体验者的性格或偏爱的不同而改变。注释《分别论》的《除遣痴迷》说，当某人把可喜所缘视为不可喜，或把不可喜所缘视为可喜时，那是因为“想颠倒（saññāvipallāsa）”他才会如此。无论如何，该所缘本身 依自性而归属于可喜或不可喜，与体验者的个人偏爱无关。《除遣痴迷》又说，可以根据中等有情（majjhima-satta）去区别 所缘依其自性 是归属于可喜还是不可喜：“可根据中等（的人，如）会计师、官吏、自由民1、地主及商人 对所缘感到可喜或不可喜 来区别它。”

某人在给定的场合 体验到的是 不可喜、可喜还是极可喜所缘，是由 他自己的往昔业 所决定。如是，所遇到的所缘 让往昔业有机会 以异熟心（vipākacitta）的形式 成熟。该异熟心是自发地而绝非故意地 与该所缘的自性相符，就有如 镜中的脸影[自动地]与真正的面容相符一致。

某人通过不善业力遇到不可喜所缘，此不善业的成熟 将在心路过程里 产生异熟心，此异熟心 识知此[不可喜]所缘。在这种情况下，根识、领受、正度与彼所缘必须是不善异熟心(akusalavipāka)2。这些不善异熟心的受心所 通常是舍受(upekkhā)，但身识的受心所 也有可能是苦受。

反之，某人 通过善业力 遇到中等可喜或极可喜所缘，此善业的成熟 将在心路过程里 产生异熟心。在这种情况下，根识、领受、正度与彼所缘 四种异熟心是 善异熟心(kusalavipāka)。这些善异熟心的受心所 通常是舍受，但身识之受 也有可能是乐受；在所缘是极可喜时，正度与彼所缘的受心所 也可能是悦受。

……。

应注意 异熟心是由所缘的自性决定，但速行心则不是如此，速行心[的善恶]依照体验者的性格及癖好[内心倾向]而变。即使当 所缘是极可喜所缘 时，速行既可能是……善心，也可能是……不善心[89心有删节]；例如：在见到佛陀时，多疑者心中可能会生起 疑相应[不善速行]心；而在见到美女时，禅修的比库 心中可能会生起 舍俱智相应善[速行]心。对极可喜所缘，生起 忧俱瞋恚相应速行心 甚至也是可能的。再者，对不可喜所缘，也有可能生起 一般上是遇到可喜所缘才生起的速行。所以，受虐狂 能够在遭受身体苦楚时 生起 悦俱贪根[不善速行]心；而禅修的比库 能以 悦俱智相应善[速行]心 观想腐烂的死尸。

……不但异熟心与所缘相符，而且阿罗汉的 欲界 唯作速行心 也与所缘相符。当阿罗汉体验极可喜所缘时，其速行心是……悦俱唯作心3，其彼所缘是悦俱异熟心。当阿罗汉体验不可喜或中等可喜所缘时，其速行是舍俱[唯作心]，其彼所缘是舍俱异熟心4。

雷地长老指出，上述对 所缘和’阿罗汉唯作速行’之间关系的解释，只是针对 速行以自然[而不是造作]的方式生起时 而言。在适当的决意之下，面对极可喜所缘时，阿罗汉也能够激起 舍俱唯作心，以及面对不可喜所缘时，激起悦俱唯作心。对于该见解，雷地长老引用以下《中部‧根修习经》（Majjhima Nikāya, 152 Indriyabhāvanā Sutta）的经文 加以证明其正确性：

“于此，阿难陀，当比库以眼看色，其时生起了可喜的、生起了不可喜的、生起了可喜亦不可喜的。若他愿意，他能安住于 将可厌的感知为不可厌……若他愿意，他能远离可厌与不可厌两者，而安住于中捨、正念与明觉。”

[ 汉译按

依《牛津高阶》，burgess有五义：1镇长2自由居民3议员4文职官员/地方官员5众议院议员。此处应指不是奴隶/仆婢的自由人。

不善异熟心(akusalavipāka)：当知异熟心唯是无记。所谓不善异熟心(akusalavipāka)或 善异熟心(kusalavipāka)，既不是就‘异熟心有善恶’而说、也不是就‘异熟心能造善恶业’而说，而是就‘此异熟心是恶业所生还是善业所生’而说。所谓不善速行心/善速行心，是就‘此速行心当下是造恶业还是造善业’而说。

阿罗汉的速行 既不是善心 也不是不善心，而是唯作心。阿罗汉已超越‘业轮转’，不可能再造善恶业，只有唯作心能满足“生起后执行作用而不留下业力”的要求，所以阿罗汉的速行只能是唯作心。

此处完整译文是：“而其彼所缘则是六种舍俱果报心之一（该六心是四个舍俱大果报心及两个舍俱正度心）。”]

[IV§19]彼所缘之定法

同样地，他们认为 彼所缘（只）在欲界速行之末 生起、（亦只）于欲界有情、且只有在所缘是欲界法的时候。

[IV§20]总结

他们说，必定是欲界速行、欲界有情、欲界所缘时，彼所缘 才能取 清晰或极大所缘 而生起。

于此，这是彼所缘之定法。

[5.5]速行之定法

[IV§21]欲界速行

于速行当中，在有限速行心路过程里，欲界速行只生起七或六次。但在软弱的心路过程里，例如死亡的那一刻等等，它们只生起五次。他们说，当世尊显现双神变等时，由于其转起极轻快，所以回顾心只生起四或五次。

导读

在有限速行心路过程里：这是指在欲界心路过程里，一般上速行生起七次，但当所缘非常微弱时，它们则只生起六次。在临死前的最后一个心路过程里(以及在昏厥时的心路过程里，注释师补充说)，速行只生起五次，因为心所依[色]软弱之故。

当世尊显现双神变等时：佛陀在其一生之中有好几次显现双神变，以激起他人对‘佛陀所悟’的信心。通过此神变，佛陀将他的身体显现为 同时发出火与水（《无碍解道》）。其时，他极其迅速与交替地进入 火遍与水遍第五禅，然后决意显现 火与水自其身发出。在从每一个禅那出来之后，佛陀以‘只生起四或五次的速行’极其迅速地回顾其禅支，这是欲界最快的速度。虽然双神变是由 第五禅‘神通[abhiññā殊胜智]心’所执行，但回顾诸禅支的 则是由欲界心路过程执行。

[IV§22]等至里的速行

初学者第一次证得安止时的广大速行，以及一切神通速行[abhiññājavanāni]，都只生起一次而已。过后即沉入有分。

四道之生起 只持续一个心识剎那。根据情况，随后有两刹那或三刹那 果心 生起。过后即沉入有分。

在证入灭尽等至时，‘第四无色’速行 只生起两次，之后即触 灭尽[等至]。在[从灭尽等至]出时，根据情况是阿那含或阿罗汉果心 生起一次。当它灭时即会沉入有分。

对于等至心路过程，就如‘有分流’一般，没有固定的过程规则。当知（广大与出世间）速行 甚至能够（无间继起地）生起许许多多次。

导读

初学者第一次证得安止时的广大速行.etc：对于 第一次证得任一种禅那 的 安止心路过程，广大速行因其较弱而只生起一次，而弱是因为缺少重复的原故。执行神通[abhiññā殊胜智]作用的‘第五禅速行心’每次都只生起一次，即使是已熟练于神通者亦不例外，因为一剎那的神通心 已足以完成其任务。

四道之生起.etc：每一‘道心’只持续一个心识剎那[而且都只出现一次]，在那一剎那间，它已执行了 永断或永薄特定烦恼 的作用。于钝根者，道 心路过程 的基础部份 包括了遍作剎那，所以在道心之后，果心只生起两次。于利根者则没有遍作剎那，所以在道心之后 果心生起三次。

在证入灭尽等至时：已熟练证得所有色无色禅的阿那含与阿罗汉，在修习之后，能够进入灭尽等至，于其中，心与心所之流 暂时中断。虽然其时一切名法活动已停止，但有保命之温的身体依然还活着。

若要证入灭尽等至，禅修者必须依次进入每一种禅那，出来之后 以毗钵舍那 随观禅支的名法为无常、苦、无我。在达到无所有处 并从其中出来之后，禅修者实行某些准备工作，然后决意 入灭尽等至。其时有 两个‘第四无色禅’心 生灭，之后心流即被切断。

此等至持续的时间长短 取决于 禅修者先前之决意，而通过修习 能够延长至七天之久。在出等至时的第一剎那 果心生起，于阿那含它是阿那含果心；于阿罗汉则是阿罗汉果心。过后心沉入有分。详见IX§43-§44。

对于等至心路过程.etc：这是指对于‘禅那等至’与‘果等至’，通过修习能够延长 安止的时间。初次证得的等至 只有一个速行剎那。但通过修习 即能把等至延长至二、三、四速行剎那等等。对于已得自在者，安止心能继起不断 达一段长久的时间，甚至是好几天。

[IV§23]总结

当知有限速行生起七次，道与神通一次，其余的（广大与出世间心）许多次。

于此，这是速行之定法。

[IV§28]特别情况

于一切地，对于缺少某根者，与该根门相关的心路过程不能生起。

于无想有情 则绝对没有心路过程生起。

[IV§30]结论

只要生命延续，六门心路过程 就会根据情况不断生起，[它们]之间则间隔着有分心。

[6]三界生死

[6.1]三界

[V§2导读]

……根据阿毗达摩，外在世界是内心世界的一种向外的映像，这种外部映像 以 具体显现形式 记录着 识的诸形态之幽微等级。这并不是指 阿毗达摩以唯心主义哲学的方式 把外部世界还原成意识的一个维度1。外在世界 在所缘的意义上存在并且真实2。然而，外在世界总是‘被识了知的世界’，并且识的类型决定着‘显现着的世界 之本性’。识与世界互相依靠，不可避免地，识与世界是如此之深地关联着，以至于三界的等级结构[即三界九地或31界]都确切地对应和重塑着 识的等级结构。

由于 外部世界的层级 和 识的内在层级 是相关对应的，理解二者之一有助于理解另一者。众生生于此界是因为 他在前世造下了 能导致投生至该界的业或心的业力。并且在究竟的意义上，一切生存地是由 众生的心识活动 所构造、所形成、所维持3。同时这些生存地又给识提供了演变的舞台，在这舞台上，识 以一个全新的自我 在 一组全新的外境中 继续演变。

每一界与特定的结生心对应，而此结生心则继续在那一世当中生起为有分心，直至死亡为止。如是依于欲界业之成熟，欲界结生心 生，并且欲界世界开始显现；依于色界业之成熟，色界结生心 生，并且色界世界开始显现；依于无色界业之成熟，无色界结生心 生，并且无色界世界开始显现。如佛陀所说：“业是田地，识是种子，渴爱是水份；所以众生那被无明遮蔽、被渴爱缠缚的识，被安顿在新的生存地——或低等的、或中等的、或上等的。”（《增支部》A.3:76/i,223）由过去业所决定，识之种子掉到适当的生存地、扎根 且被 它贮藏的业之累积 所滋养，并 依其隐藏的潜能而呈现。

[ 汉译按

        1. 这并不是指 阿毗达摩以唯心主义哲学的方式 把外部世界还原成意识的一个维度：诸究竟色法与诸究竟名法具有平等的究竟性，外部世界是由 诸众生心 平等地依托 诸究竟名色 而构想形成，从“缘起平等性”与还原论的“不平等性”上讲，不能说 阿毗达摩以唯心主义哲学的方式 把外部世界还原成意识的一个维度。
        2. 外在世界 在所缘的意义上存在并且真实：外在世界是世俗谛，世俗谛也是“谛”，“谛(sacca)”的字面意思就是“真实”。永远断尽颠倒想之后的圣者 仍然能 无错乱地了知外部世界(世俗谛)，而不是在永远断尽颠倒想之后，圣者就看不见外部世界了。
        3. 一切生存地是由众生的心识活动所构造、所形成、所维持：英all the realms of existence are formed, fashioned and sustained by the mental activity of living beings。“一切生存地”即三界九地或31界，也即三界轮回是由众生的心识活动所构造、所形成、所维持，生死轮回是众生的颠倒梦想，正因如此，众生通过觉醒而解脱生死轮回才是可能的。反之，三界轮回若是 独立于 众生心识构造活动 之外的 终极实存，众生就只能以断灭（人死如灯灭）为解脱。]

[V§8]依人

在净居天不会发现有补特伽罗[凡夫]，

也没有须陀洹或斯陀含。

在无想天和恶趣都不会发现有圣者，

在其余的生存地能发现圣者和凡夫。

……。

[V§12]欲界的寿量

四恶趣里的众生、人类及堕苦处阿素洛的寿量没有固定的界限。

四大王众天诸神的寿量是500天年，依人类的寿命来计算则是人间的900 0000年。

……。

依人类的寿命来计算，他化自在天的天神的寿量是人间的92 1600 0000年。

导读

没有固定的界限：在四恶趣里，寿量的差异是非常的大；这取决于导致投生至彼处的恶业有多强。因此，有些众生只在地狱里受苦几天，然后即投生至别处；但有些则必须忍受几百万年的折磨。在人间里，人的寿量可以短至只有几分钟，又可长至上百年。根据佛教，人类的平均寿量随“劫”增减，最低是十年，最长则是无数年。

天年：《分别论》（§1023）说在四大王众天里的一“天日”等于人间的50年；30“天日”即是一“天月”；12“天月”是一“天年”。在三十三天里的一“天日”等于人间的100年；夜摩天里的一“天日”则是人间的200年；如此每上一层天其长度即翻一倍。

表5-1：三十一界

地 界 寿量
四无色界地 31 非想非非想处 84,000大劫
30 无所有处 60,000大劫
29 识无边处 40,000大劫
28 空无边处 20,000大劫
十六色界地 第四禅 27 色究竟天 16,000大劫
26 善见天 8,000大劫
25 善现天 4,000大劫
24 无热天 2,000大劫
23 无烦天 1,000大劫
22 无想天 500大劫
21 广果天 500大劫
第三禅 20 遍净天 64大劫
19 无量净天 32大劫
18 少净天 16大劫
第二禅 17 极净光天[光音天] 8大劫
16 无量光天 4大劫
15 少光天 2大劫
初禅 14 大梵天 1中劫
13 梵前益天[梵辅天] 1/2中劫
12 梵众天 1/3中劫
十一欲界地 欲善趣地 11 他化自在天 16,000天年
10 乐化天 8,000天年
9 知足天/睹史多天[兜率天] 4,000天年
8 时分天[夜摩天] 2,000天年
7 三十三天 / 忉利天 1,000天年
6 四大王众天 500天年
5 人 不定
恶趣地 4 阿素洛/非天[阿修罗] 不定
3 饿鬼 不定
2 傍生[畜生] 不定
1 地狱 不定

[ 汉译按

        1. 此表中天界名称均采用玄奘的译名，[ ]内是玄奘之前的旧译名。
        2. 除16色界地之外，此表中的寿量与《瑜伽师地论》相同。
        3. 南传认为证得四禅软中上品皆生广果天，《瑜伽师地论》卷4则说：“无云天福生天广果天此三由软中上品熏修第四静虑故”，除此之外的欲、色、无色界天名称与南传相同。
        4. 南传的五净居天（无烦、无热、善现、善见、色究竟天）名称与《瑜伽师地论》相同，但后者另加“十地菩萨居于色究竟天”的说法，南传认为五净居天里只有阿那含和阿罗汉。 ]

[6.2]业果法则

[V§18]依作用

依作用[分别]，业有四种，即：一、令生业；二、支助业；三、阻碍业；四、毁坏业。

导读

四种业：此节里的巴利文kammacatukkaṃ意为四种业。……。

直译巴利文kamma是行动或作为，但在佛教里则专指“意志力的行动”。从究竟的角度来看，业是指善或不善思心所（cetanā），因为思是负责造业的心所。佛陀说“诸比丘，我说为业的即是思，由于有意志力的驱动，人们才会通过身、口、意造业。”（《增支部》A.6:63/iii,415）除了佛陀与阿罗汉之外，一切意志力的行动都构成业。诸佛与阿罗汉们不再累积业，因为他们已永断作为业之根源的无明与爱。然而，只要名色还存在，即使佛陀与阿罗汉也都必须经历过去业的成熟[所致的果报]，直至他们入灭为止。

业之定法（kammaniyāma）是独立运作的；它确保所造的业依其善恶特质而产生对应的异熟，如同 种子孕含其相应种类的果。在诸缘具足、业要结果时，业的直接产物是 异熟心 心所。业 也在众生肉身中 产生一种色法，即 业生色（kammasamuṭṭhāna-rūpa）。

依作用：诸业执行各种不同的作用（kicca），在此提及了四种。业能在不同的情形下，执行其中一种或多种作用。

令生业（janakakamma）是在结生及一辈子里 产生异熟心心所与业生色的善 不善思。在结生那一刻，令生业产生了结生心以及 组成新生命的色身 的业生色。在一世之中，它产生 其它异熟心与业生色 相续，例如[眼耳鼻舌身]五根、性色及心所依[色]。只有“完成作为之业[足道之业]”才能产生结生心，但一切善不善业都能在生命期里产生其异熟。

支助业（upatthambakakamma）：这是 没有获得机会产生自己的异熟 的业，但它支助令生业，克服阻碍并延长 令生业所产生的乐果或苦果，或者是增强 业生名色相续。例如，由于善业的令生作用，某有情投生为人，支助业即协助延长其寿命，以及确保他健康富足。反之，当恶业执行其令生作用而导致病痛时，其它恶业则可能支助此恶业，以令医药无效，因而延长了病痛。当某有情由于恶业的令生作用而投生为动物时，支助业会使更多的恶业易于成熟 而产生更多的苦果，支助业也可能延长其寿命，令诸恶异熟相续持久。

阻碍业（upapīḷakakamma）：此业也是 不能产生自己的异熟 的业，但它能阻碍其它业并使其无效，对抗其效用 或者缩短其苦乐果的持续时间。即使所累积的令生业很强，但在一个阻碍业的直接对抗之下，此令生业 产生其异熟的能力衰减。例如，一个原本能导致 高等善趣结生的令生业，在一个阻碍业的对抗之下，仅导致低等善趣的结生；一个原本能导致投生到高等家庭的[令生]业，可能仅导致 投生到低等的家庭；原本长寿的业可能只带来短暂的一生；原本能带来美貌的业，可能只带来平庸的面貌等等。反之，原本能导致大地狱结生的恶业，在一个善业的阻碍之下，只导致小地狱或饿鬼道的结生。

在一生当中，可看到许多阻碍业运作的例子。例如，在人间，[阻碍]业 会阻碍 业生名色相续，使导致苦果的业易于成熟，而丧失亲友财富。在恶趣里，阻碍业则可能对抗令生业，而带来一些快乐。

毁坏业（upaghātakakamma）：此业可以是善或不善；它取代较弱的业，阻止此 较弱业 的成熟，而产生自己的异熟。例如，某有情生为人，其令生业 原本 能带来长寿，但毁坏业 令他夭折。临终时，由于一个恶业力 而先出现 恶道的趣相，此趣相预示着一个悲惨的结生；但之后可能一个善业浮现，挤走了恶业 而导致善道的趣相显现，并且投生于天界。另一方面，一个恶业也可能突然出现 而切断一个善业的令生作用，并导致投生于恶道。根据雷地长老，毁坏业也是 导致眼、耳等五根作用毁坏 的罪魁祸首——导致瞎眼、耳聋等——也能够导致[男女]变性。

《阿毗达摩义广释》对令生业和毁坏业作了下述区别：令生业在引生自己的异熟时 并没有中止其它业引生其异熟，而毁坏业则先 中止其它业引生其异熟，然后引生自己的异熟。但《阿毗达摩义广释》提到的其他论师则认为，毁坏业完全不产生自己的异熟；毁坏业只是彻底中止其它业的异熟，然后让另一种业有机会成熟[而产生其异熟]。

雷地长老举出了故意杀生作为例子，以阐明一种业如何执行上述四种作用。在某人杀了人之后，只要该业没有机会成熟，它就只能执行支助、阻碍与毁坏三种作用之一，即：它能支助其它恶业成熟；或阻碍善业成熟；或彻底中止善业的效力。当杀生业获得机会成熟时，杀生动作中的每一个思 皆能导致恶道里的一次结生。此后，当此业没有能力再导致结生时，它还是有能力执行其它三种作用，也有能力在[由此业导致结生的]当生中 产生自己的异熟，甚至在未来的十万大劫也都还有效。

[V§19]依成熟的次序

依业产生异熟的次序，业有四种，即：一、重业；二、临死业；三、惯行业；四、已作业。

导读

依业产生异熟的次序：这一节关注的是 哪一种业先产生下一世的结生。

重业（garukakamma）：这种业非常的强，没有任何其它业可以取代它 而决定下一世的结生。善重业 是证得禅那。不善重业是 与定邪见相应的五无间业。五无间业（ānantariya-kamma）[亦称五逆罪]是：弒父、弒母、杀阿罗汉、出佛身血及恶意分裂僧团。若人在培育了禅那之后 造了其中的任何一种，禅那善业即会被该恶业遮盖，且该恶业 必定会导致下一世投生到恶趣里。例如：佛陀的表弟提婆达多在具足[想要代替佛陀领导僧团的]野心时 失去神通，之后因 出佛身血和分裂僧团之业在死后堕入无间地狱[阿鼻地狱]1。但若人先造了五无间业中的任何一种，他过后即不可能证得禅那或出世间法，因为该恶业形成了一种无法克服的障碍。这是为何当阿阇世王在听佛陀开示《沙门果经》时，虽然拥有一切证须陀洹道的因缘，但却不能证得须陀洹道果，因为他之前已杀死了自己的父亲频婆娑罗王。

临死业（āsannakamma）：这是在临死之前所忆起或所造之业，也就是在临死速行心路过程即将生起之前所忆起或所造之业。若恶人在临终时造了一件善业，或忆起以前所造的善业，他即可能投生至善趣；反之，若善人在临终时造了一件恶业，或忆起以前所造的恶业，他即可能投生至恶趣。这是为何在佛教国家里，提醒临终者以前所造的善业，或劝他激起善念已成为一种传统。

若无重业，一般上由临死业决定下一世投生到哪里。这并不意谓该人能够逃脱 往昔所造善恶业的异熟；在诸缘具足时，这些业还是能够产生它们应有的异熟。

惯行业（āciṇṇakamma）：这是习惯性上时常造的善恶业。若既无重业 也无临死业，一般上由这种业决定下一世投生到哪里。

已作业（kaṭattākamma）：这是所有 具足产生结生的潜力 而又不包括在上述三种之内的业。在没有上述三种业之下，这种业即会决定下一世投生到哪里2。[ 汉译按：以下是译自《除遣痴迷》的「智分别」一章有关五种无间业产生下一世结生的顺序：「依成熟：若人造了所有这五种（无间）业，（这一世）只有分裂僧团的业成熟产生结生，其它的则有如经文中（《无碍解道》）所说：『有业，但（这一世）没有产生业的果报（指下一世的地狱结生）。』如果没有分裂僧团的业，成熟的业是（恶意）出佛身血的业。如果没有出佛身血的业，成熟的是杀阿罗汉的业。如果没有杀阿罗汉的业，而父亲有道德，母亲没有道德或道德比不上父亲，成熟产生结生的是弒父的业。如果父母两人的道德一样好或一样坏，成熟产生结生的是弒母的业，因为母亲做了难做的事，给予她的子女很大的帮助。」以下是译自《除遣痴迷》有关善意医治伤口而出佛身血的解释：「耆婆（Jīvaka）遵照如来的意愿，以刀切开如来（脚部受伤）的皮肤，让不好的血流出来，减轻如来的痛。这么做只有善业。」《阿毗达摩要义》举出一个牛栏的例子以形容上述四种业：「譬如有许多牛在晚上时被关在一个大牛栏里。在早上时才打开栏栅以让牠们出去吃草。如是那一只牛会先出去？全部的牛都想要尽早出去。其时，若有一只是特别的强壮，这只牛即能够很轻松地先走出去外面。这就有如没得竞争的重业，肯定会先成熟以产生下一世。若没有特别强壮的牛，最接近栏栅的牛即有可能会先出去；这就有如产生下一世的临死业。有时，时常保持清醒、注意栏栅几时打开的牛会在即将打开栏栅之前走近该处，而在栏栅一打开即走出去外面。这就有如产生下一世的惯行业。有时某只弱小的牛在强壮的牛推挤之下，而意外地先走了出去。这就有如某个意外的已作业获得机会产生下一世。」（以上2条内容拷贝粘贴自《阿毗达摩概要精解》）]

[V§20]依成熟的时间

依成熟的时间，业有四种，即：一、现法受业；二、次生受业；三、后后受业；四、无效业。

导读

现法受业（diṭṭhadhammavedanīyakamma）：这种业若要成熟就必须在它被造的当生感果；若在该世没有机会成熟，它即变成无效。根据阿毗达摩，在同一个心路过程里的七个速行心中的第一个速行最弱，此最弱速行 产生 现生受业。

次生受业（upapajjavedanīyakamma）：这种业若要成熟就必须在它被造的下一世感果；若在该世没有机会成熟，它即变成无效。这种业是由心路过程里的第七个速行心所造，该速行是第二弱的速行。

后后受业（aparāpariyavedanīyakamma）：只要诸缘具足，这种业能够从它被造下的第二世以后的任何一世里成熟 而产生异熟果。这种业是由心路过程里的中间五个速行心所造；而且只要还在轮回中，这种业永远不会变成无效。没有任何人能够逃脱体验 后后受业的异熟，即使佛陀与阿罗汉也不例外。

无效业（ahosikamma）：此词不特指哪一种业。它可以是没有会遇 导致其成熟的诸缘 的现法受业或次生受业。因为阿罗汉在当世即会完全灭尽，所以他们本应在未来世成熟的往昔业都变成无效业。

[V§22导读]

……但若已完成其行为或已达到目的（例如已令受害者死亡，或已将他人财物据为己有等等），如此之‘思’即成为‘已完成作为之业[足道之业]’。‘已完成作为之业’的特性是成为这样一种业，此业 有 产生结生作用 的潜能。【参见《Atthasālinī殊胜义》巴本97-102，英本128-135页】

[V§23导读]

……一切 不善业道 肯定与 痴根因 相应。不善业 等同于 不善心。于此则视整个心[含诸相应心所]为业，而不是只视思心所为业。

[6.3]死生过程

[V§34]四种死亡之因

死亡的来临有四种，即：一、因为寿量已尽；二、因为（令生）业力已尽；三、因为[上述]两者（同时）耗尽；四、因为毁坏业（生效）。

导读

死亡的来临：一般上，死亡的定义是在一世当中的命根（jīvitindriya）被切断。

因为寿量已尽：这是指 在有确定寿量的生存界 的有情 在寿尽时死亡。在人间里，当知这是在老年时的自然死亡。在寿尽而死时，若令生业的业力还未耗尽，此[令生]业力就还能够导致该有情投生到同一界或更高的生存界；在天界里即有这种事情发生。

因为（令生）业力已尽：这是指因为令生业已耗尽而死，即使正常的寿量还未尽、即使其它能够延长寿命的条件也具足。当寿量与业力两者同时耗尽时，那即是“两者(同时)耗尽的死亡”。

因为毁坏业（生效）：这是指极强的毁坏业在寿量未尽时中止了令生业力，而导致死亡（见V§18）。

首三种死亡名为“适时死（kālamaraṇa）”，最后一种则名为“非时死（akālamaraṇa）”。例如一盏油灯的熄灭可以是因为灯蕊耗尽、油耗尽、两者皆耗尽或某些外来之因，譬如吹来了一阵风。

[V§35]死亡之相

对于临终的人，由于业力，根据情况，在临命终时 下述之一会呈现于六门之一：

一、即将产生下一世结生的业；

二、或业相，即 以前造业时 所识知的色.etc，或以前造业所用的工具；

三、或趣相：即将在下一世所得到或体验的（征象）。

导读

对这三种呈现于临终者的所缘的解释，见III§17。当知此所缘是呈现于临终者的[临死]速行心路过程，而不是呈现于死亡心。在一世里的最后一个心，亦即死亡心，它所识知的所缘与在同一世里的结生心及有分心的所缘相同。临死速行的所缘过后即会成为下一世结生心、有分心与死亡心的所缘。

[V§36]临命终时的心

此后，注意于如是呈现的所缘，心流壹壹随顺将熟之染净业，亦与将生之地相应壹壹相续流转，在很大程度上倾向于将生之地。或者令生业以重新造作的方式来到[意]门。

导读

以重新造作的方式（abhinavakaraṇavasena）：这是指 该业并不是呈现为 对过去行为的记忆影像，而是 该业有如当时正在造作一般地 呈现于意门。

[V§37]死亡与结生

对于濒死的人，在心路过程之末或有分灭去时，代表一世终结的死亡心 生起与灭去，即是所谓的死亡。

一旦死亡心灭尽，下一世的结生心即刻生起，捕获如此获得的所缘，依不同情况，[结生心的]心所依[色]或有或无；结生心由适当的‘业行’所生，此‘业行’以渴爱随眠为根、被无明随眠覆蔽。称为结生心是因为 它把两世连结起来、与 诸相应心所 结合、作为‘同起的诸法’的前导者 而成为它们的住处或所依。

导读

对于濒死的人：在一世当中的最后一个心路过程生起之前，有分心颤动了两次之后即停止。过后 五门心路过程之一 缘取 前五所缘之一 而生起，或者是意门心路过程缘取呈现于意门的六所缘之一而生起。这最后一个心路过程的速行 由于力弱 只生起五次，而不是如平时般生起七次。这心路过程本身 缺少令生业力之潜能，而只是作为 过去业 夺取结生作用的管道。在速行之后，两个彼所缘或生或不生。有时候是有分随着最后一个速行之后生起。然后，作为最后一个心的死亡心即生起，执行死亡的作用。在死亡心灭去时，命根亦被切断。此后身体即只剩下一堆无生命的时节[火界]生色，直到尸体还归尘土。

一旦死亡心灭尽：在死亡心灭尽之后，在新一世里[即刻]生起结生心，并取前一世最后一个速行的所缘。在有色法的生存地，此心由 心所依[色] 所支助，但在无色地里它则“无所依”。结生心是由‘业行’所生；此‘业行’即是前世速行之业，前世速行之业 依次建立在‘轮回二根’的牢固基础上，‘轮回二根’即无明随眠与渴爱随眠。结生心与其相应心所结合；所谓结生心是前导者，是指 结生心是 其相应心所的住处（或“基座”），不是指 结生心先于其相应心所而生起。

[V§38]欲界结生心的所缘

于此，当知在临死心路过程里 只有五个软弱的 速行 生起。因此，当死时 现在所缘正起 并呈现于根门，（新一世里的）结生心与[最初几个]有分心 也取 现在所缘。对于欲界结生，当由六门之一所识知的所缘 是业相或趣相时，该所缘可以是 现在[所缘]或过去[所缘]。但（作为所缘的）业 则只能是过去的，而且只能是通过意门识知。这一切（欲界结生的）所缘都只是有限法而已。

导读

结生心与[最初几个]有分心也取现在所缘：在死亡时所捕获的现在所缘 可以持续到 [下一世的]结生心与最初几个有分心的时刻，因此后两种心也能取现在所缘。

对于欲界结生等等：若结生心的所缘 是一个业，那么它是过去所缘，而且必须是 通过意门捕获的 法所缘。若所缘是业相，那么它即可能通过六门的任何一门识知，而且可以是 过去或现在[所缘]。对于作为[濒死]所缘的 趣相，不同的论师有不同的见解。有些论师，包括《阿毗达摩义广释》的作者，认为趣相必定是 通过意门识知的现在 眼所对色所缘。他们解释阿耨楼陀尊者在书中所写的内容为：“当所缘是业相时，它可以通过六门的任何一门识知，而且可以是过去或现在[所缘]；当它是趣相时，它由第六门（即：意门）识知，而且是现在[所缘]。”其它论师，包括雷地长老，都因其牵强和狭窄 而反对这种诠释。他们辩说阿耨楼陀尊者所写的肯定有较广的涵义，即是说趣相可以是过去或现在[所缘]，也可以呈现于六门的任何一门。雷地长老认为 阿毗达摩里常提到 趣相是呈现于意门的 现在 眼所对色所缘，但这只是基于其最为常见的呈现方式而如此说，其实它也能以其它方式呈现，譬如地狱众生的哀号、天界的音乐与香味等。

[V§39]广大结生心的所缘

对于色界结生，其所缘是概念，以及必定是业相。同样地，对于无色界结生，其所缘是概念或广大心壹壹如其所应，以及必定是业相。

对于无想有情，生起为结生的只是 命根九法聚。因此他们名为 色结生。无色界的[有情]名为 非色结生。其余的名为 色非色结生。

导读

色界结生心的所缘即是‘产生结生的禅那’所取的似相。这似相是概念，且是业相。第一与第三无色界结生心各自的所缘是空无边与无所有的概念。第二与第四无色界结生心各自的所缘是第一与第三无色界禅心，即它们的所缘都是广大心。上述的所缘都属于业相。无想有情是没有心的，所以在结生时并没有取任何所缘。命根九法聚 是其中一种包含 命机能根 的色聚。见VI§17。

[V§40]投生的法则

当在无色界的[天人]死时，他只能投生到更高层次的无色界天，但不能投生到更低层次的无色界天；他也能够以 三根因结生心投生到欲界。

当在色界的[天人]死时，他不会以 无根因[结生心] 投生。当在欲界具有 三根因 的[天神或人]死时，他有可能投生到任何地方。其余的（即：死时是 二根因或无根因 者）只能投生到欲界。

……。

导读

凡夫与有学圣者之间的投生法则有很明显的差异。上文只提及凡夫的投生过程。在此，我们将先解释凡夫的投生过程，然后再解释有学圣者的。

无色界的有情能够培育与其层次同等或更高的无色禅，但不能培育更低层次的无色禅。所以，当他们死时，他们能够投生在同一界天或更高层次的无色界天，但不能投生到层次更低的禅天。然而，若他们失去禅那，他们即会以近行三摩地之力投生到欲界，因此是以 欲界 三根因 异熟心 结生。

无想天的有情死时 会以 二根因或三根因 的欲界异熟心 投生到欲界。在其它色界天的梵天死时，若他已证得无色禅，他即能投生到无色界天；若他已证得色禅，他即能投生到色界天；若他造了极强的倾向欲界之业，他即会投生到欲界。对于在色界天里死后投生到欲界的梵天，其欲界结生心 要么是二根因 要么三根因。

在欲界以三根因而死者，有可能投生到任何一界，因为 具三根因 欲界有情 能够造所有种类的业。在欲界以 二根因或无根因而死者，只能投生到欲界；……。

圣弟子不会从 胜上类型的死亡心 退堕至 下劣类型的结生心。既然无三根因就不可能证得道与果，那么所有圣者皆以 三根因死亡心 逝世。有学圣者要么再生于同等界、要么再生于更高界，有学圣者要么有同等级的死亡心，要么有更高级的死亡心。当然，达到阿罗汉道果者 死后不会在任何界再生。

[V§41]心之相续流

所以，对于如此投生者，在结生[心]灭去之后，无间刹那继起 识知同一所缘的 同种类型的心，此心有如河流般不断地流下去；只要没有心路过程生起，此心即会如此流下去，直至死亡心生起。由于它是“有”（即：生命）的一种基本要素，此心被称为“有分”。在[一期]生命的最后，以死亡的方式 它成为死亡心 然后灭去1。此后，结生心与其它[心]有如车轮一般继续生起，以必然的次序轮转，直到涅槃才能止息。

导读

在结生[心]灭去之后，……：在结生心之后接着十六刹那的有分心。然后就生起一个意门转向心，接着是七个“对‘有’的欣求-速行（bhavanikanti-javana）”，这7个速行心加深了对新生命的执取。此 在新一世里的第一个心路过程 取结生心为所缘。……。当这心路过程结束时，有分心即再生灭；只要没有心路过程插入，有分心即会如此不断地生灭。心之流 以这种方式 从结生流到死亡，又从死亡流到新一世，“就有如车轮一般以必然的次序轮转”。

[ 汉译按

1. 在[一期]生命的最后，以死亡的方式 它成为死亡心然后灭去： 巴Pariyosāne ca cavanavasena cuticittaṃ hutvā nirujjhati.逐字对译如下：

(在)终结 和 死没 以…… 死亡心 转成 停止 ]

[V§42]结论

正如此世，在来世 结生心、有分心、心路过程与死亡心也是如此生起。以 结生 和 有分，心相续流 再再轮回。

智者久善行，详照此无常，发现无死迹，完全断 爱结，将到达 寂静。

[7]摄缘分别

[VIII §1]序文

于此我将以适当的方式来说 诸有为法之详细分析、彼诸法的诸缘 之详细分析，以及（它们）如何（互相关联）之详细分析。

导读

于此我将以适当的方式来说：在解释了四种究竟实有及其类别之后，如今阿耨楼陀尊者在此章里，再进一步解释它们之间的关系，即由缘力（paccayasatti）所连系的诸缘法（paccayadhammā）及诸缘生法（paccayuppanna- dhammā）。

诸有为法（yesaṃ saṅkhatadhammānaṃ）：有为法是依靠诸缘而生起之法，即：一切心、心所及色法（除了四种特性色──见VI§15）。

彼诸法的诸缘（ye dhammā paccayā）：一个缘是 对其它诸法的生起或住立有效用（upakāraka）的一个法。这即是说当缘在运作时，将会导致与其相关的其它诸法 未生者生、已生者住。缘法包括一切有为法、涅槃与概念。

以及（它们）如何（互相关联）（yathā）：这是指在诸缘法及诸有为法之间运作的24种缘力。

[VIII §2]简说：两种理趣

缘之举要应知有二：

一、依它起理趣；

二、缘关联理趣1。

其中，依它起理趣 是以‘依靠着另一法、一法有样貌仅仅’为特征。缘关联理趣 则依诸缘的特定效用而说。诸阿奢黎则混合此二理趣而解释。

导读

依它起理趣：“依它起”这一词是由paṭicca（依赖于）及samuppāda（正在生起、起源）两个字组成的复合词。通常这一词是指常见于诸经的依它起12支。

抽象而言，依它起的法则 可用此常见格言来表述：“此有故彼有，此生故彼生（imasmiṃ sati idaṃ hoti, imass’uppādā idaṃ uppajjati）”。在此书里，该法则以“依靠着另一法、一法有样貌仅仅（tabbhāvabhāvībhāvākāramatta）”为特征。在此“tabbhāva另一法”是指 彼缘的存在，bhāvī[一法]是指此有为法，而“bhāvākāramatta有样貌仅仅”是指 此有为法的存在 只有这么多。

对于诸经中的12支，此法则是指当无明等任何缘存在时，那么，依靠这些缘，行等诸缘生法也会存在。

缘关联理趣：这是阿毗达摩藏中的第7部论《Paṭṭhāna缘关联论》所提出的方法。有别于依它起理趣只涉及 缘法和缘生法、以及‘它们的生起 之结构’，缘关联理趣 也涉及“缘力（paccayasatti）”。一个“力（satti）”是指“有力量带来或完成某一效果 的‘那个’”。就有如 诸辣椒之辣性 内秉在诸辣椒中、离 诸辣椒 而不能存在；同样地，诸缘力内秉在诸缘法中、离 诸缘法 而不能存在。一切缘法 都有其特定的力用，而正是此力用 使诸缘法能够导致有为法生起。

诸缘的特定效用：这是对晦涩难懂的巴利短语āhaccapaccayaṭṭhiti的意译。雷地长老解释该短语为“诸缘的特定力用，即诸缘以各种方式而起的效用”，并且他说：不像 依它起理趣只开示 缘法，[佛陀]通过开示诸缘的特定力用 来圆满地教导 缘关联理趣。

诸阿奢黎则混合此二理趣而解释：《清净之道》第XVII章里记载了混合解释法，其中运用了24缘关联来阐明依它起12支中每一对之间的联系。

[ 汉译按

缘关联理趣: 巴Paṭṭhānanayo英the method of conditional relations，也可译为“缘的种种关联 之 方法/规则/秩序”。

nayo即是naya的单数形式，naya既有“方法”义，也有“条理/规则/秩序”义，所以叶均有时译为“方法”有时译为“理法”，然而古译“理趣”正能兼顾上述四义，故末学将naya译为“理趣”。

关于Paṭṭhāna一词的翻译，末学认为：依Pa+ṭhāna字根义，Paṭṭhāna首取“出-处”义，次取“各种不同的道理/理由”义，也可取“在道理之前”义，或“前建立”义，或“建立处”义，但并无“发趣”义。“发趣”在汉语中的字面意思是“出发并去往”，“去往”之义既不知所云又无依据。

又，根据U Nārada Mūla Paṭṭhāna Sayadaw 在Conditional Relations(Paṭṭhāna) Volume I的引言中说，依它起是就已显现的诸法而说，Paṭṭhāna缘关联 是就潜在的诸缘力而说。

末学认为依英文conditional relations而将Paṭṭhāna译为“缘关联”，远比水野弘元的“发趣”要好。]

[7.1]依它起理趣（paṭiccasamuppādanaya）

[VIII §3]基本公式

于此，一、依于无明，行生起；二、依于行，识生起；三、依于识，名色生起；四、依于名色，六处生起；五、依于六处，触生起；六、依于触，受生起；七、依于受，渴爱生起；八、依于渴爱，执取生起；九、依于执取，有生起；十、依于有，生生起；十一、依于生，老、死、愁、悲、苦、忧、恼生起。如是生起了这整堆苦。于此，这是依它起理趣。

导读

依它起理趣：依它起基本上是解释生死轮转（vaṭṭa）的因果结构，开显维持生死轮转及使其从一世转到另一世的诸缘。在注疏里，依它起被定义为：“诸果的生起平等地依靠‘诸缘的和合[a conjunction of conditions]’（paccaya-sāmaggiṃ paṭicca samaṃ phalānaṃ uppādo）”。这显示了既非‘单独的因就能产生一个果’，也非‘从一给定的因只能生一果’。相反，永远都是一组的缘产生一组的果。在12支里说一法是另一法的缘，这么说是为了指明一组缘中最主要的缘，以及指明 此最主要的缘 与 一组果中最重要的果 之间的联系。

[VIII §8]三轮转：

一、“无明”、“渴爱”与“执取”属于烦恼轮转；

二、“有”中称为“业有”的那个 与“业行”属于业轮转；

三、“有”中称为“生有”的那个 属于异熟轮转。

导读

这三轮转显示了轮回中“存在[有]”的循环方式。最为基本的轮转是烦恼轮转。在受无明蒙蔽及被渴爱驱使之下，人会造作种种世间的善不善业；如此则 烦恼轮转引起业轮转。当此业成熟时就产生果报，如此则 业轮转引起异熟轮转。在对这些或苦或乐的果报作出反应时，仍浸没于无明的人 被渴爱制伏，而欲享受更多愉悦体验，他执取已得的愉悦体验并尽力避免痛苦的体验。如此则 异熟轮转引起另一个烦恼轮转。以这样的方式，这三轮转不断地转着，直至观智和诸出世间道智从其根基去除无明。

[VIII §9]二根

当知无明与渴爱是二根。

导读

无明被称为 从过去直透到现在之根，在受中达到其顶点；渴爱被称为 从现在直透到未来之根，在老死中达到其顶点。

[VIII §10]总结

断除此二根，轮回即终止。对于持续被 对老死的迷醉 压迫 者，一旦诸漏生起，无明即再次转起。如是，伟大的牟尼说这缠结、无始的三界轮回为“依它起”。

导读

在《正见经》（《中部‧经九》）里，舍利弗尊者 在被问及无明之因时 回答道：“诸漏生则无明生（āsavasamudayā avijjāsamudayo）”。在询问他什么是诸漏的因时，他回答道：“无明生则诸漏生（avijjāsamudayā āsavasamudayo）”。既然在诸漏当中最为根本的即是“无明漏（avijjāsava）”，舍利弗尊者之语意谓着 任何一世的无明都是从前世的无明生。既然任何一世的无明都依赖于前世的无明，而如此往前推是无尽的，那么这实际上就成立了 轮回是无始的（anādikaṃ）。关于诸漏，见VII§3。

[7.2]缘关联理趣（paṭṭhānanaya）

[VIII §11]24缘

一、根因缘；二、所缘缘；三、胜主导缘；四、无间缘；五、等无间缘；六、同起缘；七、相互缘；八、依止缘；九、亲依止缘；十、前起缘；十一、后起缘；十二、重复缘；十三、业缘；十四、异熟缘；十五、食缘；十六、机能根缘；十七、禅那缘；十八、道缘；十九、相应缘；二十、不相应缘；廿一、有缘；廿二、非有缘；廿三、消失缘；廿四、非消失缘。于此，这是缘关联理趣。

导读

上面所列的24缘是《Paṭṭhāna缘关联论》的主题。《法聚论》是阿毗达摩藏中的第一部论，它列举了名法与色法；《缘关联论》则详细地阐释了 这些名色法之间互相关联的种种方式。若要恰当地理解阿毗达摩对缘之关联的教导，就必须明白每一特定关联所涉及的三项：一、诸缘法（paccayadhammā）——诸缘法通过产生、支助或维持其它诸法而作为其它诸法的缘。二、诸缘生法（paccayuppannadhammā）——这是以‘诸缘法’为缘的诸法；诸缘生法通过 由‘诸缘法’所提供的协助 而生起和住立。三、缘力（paccayasatti）——这是诸缘法起 作为诸缘生法之缘 的作用 的特定方式。

……。

表8-1：二十四缘及其分类

1 根因缘
2 所缘缘
3 胜主导缘

一、所缘胜主导

二、同起胜主导
4 无间缘
5 等无间缘
6 同起缘
7 相互缘
8

依止缘

 8.1同起依止

 8.2前起依止

  -8.2.1所依前起依止

  -8.2.2所依所缘前起依止
9 亲依止缘

一、所缘亲依止

二、无间亲依止

三、自然亲依止
10 前起缘

一、所依前起

二、所缘前起
11 后起缘
12 重复缘
13 业缘

一、同起业

二、异剎那业
14 异熟缘
15 食缘

一、色食

二、名食
16 机能根缘

一、前起机能根

二、色命机能根

三、同起机能根
17 禅那缘
18 道缘
19 相应缘
20 不相应缘

一、同起不相应

二、前起不相应

三、后起不相应
21 有缘

一、同起有

二、前起有

三、后起有

四、食有

五、机能根有
22 非有缘
23 消失缘
24 非消失缘

无间缘(4)与等无间缘(5)：此二缘的意义相同，只是名称不一样而已；这是为了从稍微不同的角度强调同一缘。如之前所作的诠释，无间缘是这样一种缘，于此， 作为缘法的名法甲 导致 作为缘生法的名法乙 在甲灭去之后即刻生起，以便没有其他名法可以插入甲乙之间。等无间缘是这样一种缘，于此， 缘法[名法甲]导致缘生法[名法乙]在它[甲]灭去之后 依照“心之定法”即刻生起。此二缘用来说明‘任何一个剎那里灭去的心心所’和‘紧随它们之后生起的心心所’之间的关联。刚灭去的心心所 是缘法，随后即刻生起的心心所是缘生法。然而阿罗汉的死亡心并不能作为无间缘或等无间缘，因为在阿罗汉的死亡心之后 并没有任何心生起。

非有缘(22)与消失缘1(23)：此二缘是另一对实质相同而名称不同之缘。非有缘是这样一种缘，于此，某一名法于灭处 给予另一名法 紧随其后生起之机会。消失缘是这样一种缘，于此，某一名法用自己的消失 来给予紧邻的那个名法 生起的机会。此二缘的缘法及缘生法与无间缘及等无间缘里的相同。

重复缘(12)：是这样一种缘，于此，作为缘法的名法 导致 作为缘生法的同类诸名法 在它灭后更强更有力用地生起。就有如学生在重复地温习功课之下，变得对其功课更加熟练；同样地，缘法在导致 与它同类的缘生法 继起时，即赋予后者更强的力用。除了每一个心路过程里的最后一个速行之外，速行阶段中其余任何一刹那的 世间善、不善及唯作诸名法，只要它们能够对 随后的速行剎那里拥有同种业力品质（善、不善或唯作）的名法 起一种缘的作用，它们即能作为重复缘的缘法。随后的速行剎那里 拥有同种业力品质（善、不善或唯作）的名法 是重复缘的缘生法。

虽然 四出世间道心 也是善速行，但它们不能作为 重复缘的缘法，因为随它们之后生起的是果心，果心属于异熟，因此缺少了[善业力品质的]重复。虽然 果心 能在速行的阶段 相续继起，但由于它们是异熟心，它们并不符合重复缘的缘法的定义。然而，在紧邻道心之前生起的 欲界三善根因 心 是 重复缘的缘法，而道心则是 重复缘的缘生法。

相应缘(19)：是这样一种缘，于此，作为缘法的一个名法 导致作为缘生法的其它诸名法 生起并结为一个不可分离的聚；该不可分离的聚 的特征是：其成员同生、同灭、同一所缘及同一所依色（见II§1）。对于此缘，若取任何一个名法为缘法，同一认识单元2中其余的所有相应名法 即是缘生法。

[ 汉译按

1. 消失缘：巴vigatapaccaya。英disappearance condition。译为“离去缘”与正法义理不符，因为诸有为法是‘无来无去’的，如《The Path of Purification》ChXV§15，P496：“此处一切有为的诸处应当被看成是 既没有起源地 也没有目的地。因为在它们生起之前，它们不从任何地方来，在它们灭去之后，它们也不去到任何地方”。

此外“avigatapaccaya非消失缘”也不能译为“不消失缘”，因为此名称会有“永不消失”的歧义，而引发“此缘是恒常”的误解。

2. 同一认识单元：指一心王与诸心所组合成的一刹那的心。]

[VIII§14导读]

根因缘1(1)：是这样一种缘，于此，缘法的作用是 有如根一般赋予诸缘生法稳定性和固定性。在此关联中，缘法是 名为“根因”的六种心所：贪、瞋、痴三不善根因，以及可以是善或无记的无贪、无瞋、无痴三美根因。缘生法是 与每一根因相应的诸名法 及 同起的诸色法。同起色是指 在结生时生起的业生色、以及在生命期里生起的心生色。就有如树根 是树存在、成长与稳固的根本一般，这些根因 引生缘生法 并使其稳固。

[ 汉译按

1. 根因缘：巴hetupaccaya梵同。玄奘等将hetupaccaya译为“因缘”，但在大乘唯识语境下“因缘”意味着“种子缘”，南传语境下的“hetupaccaya因缘”非是“种子缘”之意而是“根”意，为了避免混淆和争论，本书特别将hetupaccaya译为“根因缘”。]

禅那缘(17)是这样一种缘，于此，缘法使诸缘生法无间凝视一个所缘。缘法是七禅支，但只是五种心所（见VII§16、§23[在本节末尾]）。诸缘生法是与禅支相应的心与心所（也即除了双五识之外的所有心），以及诸同起色。虽然诸同起色本身并不能凝视所缘，但由于 诸同起色 是因‘禅支所达成的无间凝视’而产生，所以也将它们包括在诸缘生法之内。

道缘(18)是这样一种缘，于此，缘法使诸缘生法起‘达到某个特定目的地的管道’的作用。在此关联中，缘法是十二道分，但只是九种心所（见VII§17、§23[在本节末尾]）。四邪道分是达到恶趣的管道，八正道分则是达到善趣与涅槃的管道。诸缘生法是 除了十八无根因心之外的一切心及其心所、和同起色法。虽然 异熟心与唯作心里的道分 并没有导向任何目的地，但还是被列为道分，这是考虑到理论上它们在自性上 与能够导向各种目的地之法 相同。

业缘(13)：此缘有两种：一、同起业缘（sahajāta-kamma- paccaya）；二、异剎那业缘（nānākkhaṇika-kammapaccaya）。

（一）于同起业缘，缘法是89心里的思心所，诸缘生法是与此思心所 相应的心心所及同起色。于此，思 通过 使其相应名法 执行各自的作用、通过 使相称诸色法与自己同步生起，而起 同起业缘 的作用。

（二）于异剎那业缘，缘法与诸缘生法之间间隔着一段时间。在此种关联中，缘法是过去的善不善思；诸缘生法是 在结生时以及在生命期里的 异熟心及其心所、还有业生色。于此，缘力是 思产生相称的异熟名法及业生色的能力。此种缘之关联 也存在于道心与果心之间。

异熟缘(14) 是这样一种缘，于此，缘法使 与它同生的诸缘生法 和自己一样地被动、消极、休眠。在此种关联中，缘法是诸异熟心 心所；即此诸异熟心 心所 互相是对方的缘生法，并且同起色法也是其缘生法。由于 诸异熟心 是因为 业之成熟 而生，所以它们是非主动的、被动的、休眠的。因此，于熟睡者的心中，异熟有分心连续不断地生灭，此时他并没有致力于造身、语或意业，也没有明确地发觉一个所缘。同样地，在五门心路过程里的异熟心也没有竭力地识知其所缘。只有在速行的阶段，心才致力于清楚地识知所缘，也只有在速行的阶段才造业。

~~~~~~~~~~~~~~[此处插入VII§16、17、23]~~~~~~~~~~~~~

[VII§16]禅支

Satta jhānaṅgāni七禅支：一、 vitakko寻；二、vicāro伺；三、pīti喜；四、ekaggatā一境性；五、somanassaṃ 悦；六、domanassaṃ 忧；七、upekkhā 舍。

导读

“jhāna禅那”一词在通常意义上用来指安止三摩地，在此则不是这样用，而是用来泛指“无间凝视（upanijjhāyana）”所缘。所以在此所列出的7法 即使是发生在禅修之外 也被视为禅支。这7个心所被称为禅支是因为 它们使心能无间凝视所缘。它们当中的“忧”唯是不善，且只生起于两种瞋恚相应之心。其余六个可以是善、不善或无记，这取决于它们生起于什么心。

[VII§17]道分

Dvādasa maggaṅgāni十二道分：一、sammādiṭṭhi正见；二、sammāsaṅkappo正思惟；三、sammāvācā正语；四、sammākammanto正业；五、sammā-ājīvo正命；六、sammāvāyāmo正精进；七、sammāsati正念；八、sammāsamādhi正三摩地；九、micchādiṭṭhi邪见；十、micchāsaṅkappo邪思惟；十一、micchāvāyāmo邪精进；十二、micchāsamādhi邪三摩地。

导读

在此“道”一词的含意是导向特定的目的地，即导向善趣、恶趣或涅盘。在十二道分当中，首八个导向善趣与涅盘，后四者则导向恶趣。

这十二道分可化约为九个心所。正见是慧心所。正思惟、正精进、正念与正三摩地分别是 有根因 善无记心 里的寻、精进、念与一境性心所。正语、正业与正命是三个离心所（virati），在出世间心里它们一起出现；在世间善心里则依据情况分别出现。

在四个邪道分当中，邪见是邪见心所；在诸道分里它是唯一的不善心所。其它三道分则依次属于不善心里的寻、精进与一境性心所。 在此并没有额外的邪语、邪业与邪命道分，因为它们只是由烦恼驱动的不善的行为模式。在此也没有邪念道分，因为念唯是美心所，念不可能出现于不善心。

[VII§23导读]

以实有的方式，禅支有五种，因为悦、忧与舍都是受，而受只是一个心所。上文已解释了诸道分如何化约为九个。诸机能根化约成十六种，因为第十至第十四项只是属于一种心所，即受心所；第十九至第二十二项则皆是慧心所；而命根则分为两种实有，即：属于二十八色之一的命根色及属于五十二心所之一的名命根。

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

[VIII§15导读]

后起缘(11) 是这样一种缘，于此，缘法支助及增强在它之前生起的诸缘生法。在此种关联中，缘法是后起的心与心所；缘生法是在该心之前就已生起、内身中由所有四因所生的色法。此缘是‘[一世当中的]第一个有分心’和‘在结生剎那生起的业生色’之间的一种关联。就有如 后来才下的雨 辅助已有的植物成长一般，后起的诸名法 也能够支助前起色法，从而使它们[前起色法]产生相似相续的诸色法。

[VIII§16导读]

前起缘(10)：是这样一种缘，于此，生已、达到住时(ṭhiti)的色法 作为缘法 致使作为缘生法的名法 在其之后生起。这就有如太阳先出现于世，带给之后才出现的人类光明。前起缘有两大类：一、所依前起（vatthu-purejāta）；二、所缘前起（ārammaṇa- purejāta）。

（一）在生命期当中，六所依色中的每一种 都作为依靠它们而生起的心与心所的“所依前起缘”（见III§20~22）。在结生的那一剎那，心所依[色]并不是诸名法的前起缘，因为此时 心所依[色]与诸名法同时生起，所涉及的缘是同起缘与相互缘。但是，‘在结生剎那 生起的心所依[色]’是‘紧随结生心生起的第一个有分心’的前起缘。从那时以后，在生命期里，心所依[色]成为一切意元素与意识元素心的前起缘。

（二）前五所缘 是取它们为所缘的五门心路过程心的“所缘前起缘”。再者，一切已达到住时的十八种具体所成色（见VI§2）都能成为意门心路过程心的“所缘前起缘”。

[VIII§17导读]

所缘缘(2) 是这样一种缘，于此，缘法作为所缘 使诸缘生法取它为所缘而生起。在此种关联中，缘法是六所缘；取它们[六所缘]中的任何一个 为所缘的 心与心所 是诸缘生法。

亲依止缘(9)：对于三种亲依止缘：

（一）“所缘亲依止缘（ārammaṇūpanissaya）”的缘法是极可喜或重要的所缘，它使‘作为缘生法的 识知它的 名法’极度地依靠它而生起。

（二）“无间亲依止缘（anantarūpanissaya）”的缘法及诸缘生法与无间缘的相同，只是缘力稍有差别。无间缘是 导致后起名法在前起名法灭后即刻生起 之力；无间亲依止缘是 导致后起法极度地依靠前起法之灭而生起 之力。

（三）“自然亲依止缘（pakatūpanissaya）”所涉及的关联极广，其缘法包括了 一切‘能够很有效地使缘生法在其之后生起’的过去名色法，缘生法是在其之后生起的心与心所。例如：以前的贪欲能够作为杀生、偷盗、邪淫等业的自然亲依止缘；以前的信心能够作为布施、持戒、禅修等业的自然亲依止缘；健康作为快乐与精进、生病作为愁苦与怠惰等的自然亲依止缘。

[VIII§19导读]

胜主导缘1(3)：此有两种：

（一）“所缘胜主导缘（ārammaṇādhipati）”是这样一种缘，于此，缘法支配取它为所缘的诸名法。只有极为尊敬、珍爱或渴望的所缘 才能成为此关联中的缘法。事实上，此缘与“所缘亲依止缘”相同，差别只在 缘力稍为不同：后者拥有 极有效地使心与心所生起 之力；前者拥有 极强地吸引与支配这些名法 之力。

（二）“同起胜主导缘（sahajātādhipati）2”是这样一种缘，于此，缘法支配诸缘生法与它同起。在此种关联中，缘法是欲、精进、心与观四种胜主导（见VII§20）。在任何时刻，只有它们当中之一能够起胜主导缘的作用，而且是仅于 与二或三根因俱的速行心 中。同起的名色法是缘生法。

~~~~~~~~~~~~~~~~ [此处插入VII§20] ~~~~~~~~~~~~~~~~

[VII§20]胜主导

Cattāro adhipatī四胜主导：一、chandādhipati欲胜主导；二、viriyādhipati精进胜主导；三、cittādhipati心胜主导；四、vīmaṃsādhipati观胜主导。

导读

诸胜主导法是 主导 与其同起的诸法从事并完成艰难或重要的任务的因素。胜主导法与机能根之间的差别在于 它们支配/控制的程度与范围。一个胜主导法 对整个citta[心]实行最高的控制，而一个机能根则 只在它的相关范围内 实施控制。所以在某一刹那心里可以有好几个机能根存在，但在任一剎那里则只能有一个胜主导法存在。关于这点，胜主导法类比国王，是全国唯一的头领，支配他所有的官员；而机能根则类比官员，在各自的辖区里有支配权，但不能干涉其他人的辖区。

四胜主导法是欲心所（即“欲行动”，不应把它与属于贪的贪欲混淆）、精进心所、citta[心]、及在此称为“观3”的慧心所4。……。每次唯有一法能为胜主导，且是仅当此法支配同起诸法时。观胜主导 可以是善或无记；其它三种胜主导法则可以是善、不善或无记。

[ 汉译按

  1. 胜主导缘：巴adhipati-paccaya，梵adhipati-pratyaya (童寿玄奘均译为“增上缘”)，英Predominance condition主导缘[predominant支配/主导]。在巴利语中前缀adhi-通常译为“增上”（如adhi-sīla 増上戒）或“胜”（如adhi-mokkha胜解），-pati通常译为“主人”，如gahapati [梵 gṛhapati] 家主(一家之主)；故末学将adhipati译为“胜主导”。其实就梵语adhipati而的字面意思也应译为“增上主/胜主”，但为何童寿玄奘均只译出adhi-的“增上”义、而漏译了pati的“主人”义，末学认为是为了迁就北传阿毗达磨的义理。比如在《瑜伽师地论》的语境下，“增上缘”中的“增上”只有“使增加/增强，强化，使升级/进化，有利于/有助于”之义，并无南传强调的“支配/控制”之义；这并非大乘的新说，而是承自说一切有部阿毗达磨的一贯定义。总之，末学认为南传的adhipati不能照搬北传的“增上”义。
  2. 同起胜主导缘（sahajātādhipati）：尽管在汉语里‘同起’和‘俱生’意思相同，但末学却坚持将巴利语sahajātādhipati译为“同起胜主导缘”，理由是 如果将sahajātādhipati译为“俱生增上缘”会与北传阿毗达摩的“俱生增上缘”冲突/混淆。具体解释如下：

《瑜伽师地论》卷52：“谓眼等处，为眼识等 俱生增上缘……若诸心心所，展转互为俱生增上缘。”这与南传的义理有冲突：南传谓眼处是眼识的‘同起(俱生)机能根缘’或‘前起机能根缘’，眼处不是眼识的‘同起(俱生)增上/胜主导缘’（因为眼处不能支配/控制眼识）；诸心心所展转互为‘同起(俱生)缘’，诸心心所不可能展转互为‘同起(俱生)增上/胜主导缘’（因为诸心心所不可能互相支配/控制/主导）。

  1. 观：巴vīmaṃsa英investigation审查。此处是顺古译。
  2. 有关四胜主导/四神足彼此间的区别 本书就只说了这么多。《相应部•大篇•第五十二神足相应》只反复罗列四神足[四如意足]之名，并无解释四者之别。《分别论义注》（Vibh-a 305-6）以譬喻说明此四之别：

有四个想晋升的大臣。第一个日夜候在王的身边，以求满足王的愿望和偏好，因此而得晋升[拼决心]；比喻尤其强化愿欲而得出世间法。第二个以冲锋陷阵的英勇而得晋升[拼命]；比喻尤其强化精进而得出世间法。第三个单凭出身(jāti)而得晋升[拼爹]；比喻尤其强化心而得出世间法。第四个以向王献计献策而得晋升[拼韬略]；比喻尤其强化深观而得出世间法。

末学揣测 四者分别强调 愿力、勤奋、专注力和慧力。]

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

[VIII§20导读]

同起缘(6)是这样一种缘，于此，一个缘法在生起时 导致诸缘生法与它同时生起。这可比喻为灯火，在点着灯时，它导致光亮、颜色及热能与它同时生起。此缘可以如原文所示分为三种，或更详细地分为五种：一、每一个名法（无论是心或心所）都作为 相应诸名法的同起缘；二、每一个名法都作为 同起色法的同起缘；三、四大种 中的任何一个都作为 其它三大种的同起缘；四、四大种 中的任何一个都作为 诸所造色的同起缘；五、于结生时，心所依[色]作为 异熟名法 的同起缘，反之 异熟名法 也作为 心所依[色]的同起缘。

[VIII§21导读]

相互缘(7)：事实上此缘是同起缘的一个次级类型。于一般的同起缘，缘法只是纯粹导致 诸缘生法与它同时生起，而在缘力上无需互惠。然而，在相互缘里，诸缘法中的每一个，在同一时间、以同样的方式，成为一个‘关联于以其为缘所生的那些法’的 缘生法[义译：诸缘法甲乙丙丁中的甲，以同样的方式同时也是‘(关联于以甲为缘所生的)乙丙丁’的缘生法。]。因而，在相互缘里，一个缘法既施力于缘生法，也受力于缘生法，此缘生法成为它的缘法。这就好比三脚架，每一只脚都互惠地支助另外两只脚，使三脚架能立住。

[VIII§22导读]

依止缘(8)是这样一种缘，于此，缘法通过 作为诸缘生法的支撑或所依 而导致后者生起。该缘法与诸缘生法之间的关系就好比大地支撑树木植物 或画布支撑色彩。

依止缘 的两大分类是：一、同起依止（sahajāta-nissaya）；二、前起依止（purejāta-nissaya）。同起依止在各方面都与同起缘相同。前起依止则再分为两类。其一是“所依前起依止（vatthu-purejāta-nissaya）”，与 在讨论前起缘时 所说的“所依前起缘”相同。另一者名为“所依所缘前起依止（vatthārammaṇa-purejāta-nissaya）”。这是指‘心被心所依[色]支持而生起 而又同时取该心所依[色]为所缘’的特别情况。如是在这种情况下，心所依[色]同时作为同一刹那心的所依与所缘。关于这种情况，《Paṭṭhāna缘关联论》说：“某人以毗钵舍那 随观 内处为无常、苦、无我；某人享受它、耽乐它；取它为所缘，而生起贪、生起邪见、生起疑、生起掉举、生起忧。” 【诸师所接受的其中一种解释将‘所依所缘前起依止’限定为‘在死亡心之前第17个心识剎那’时生起的心所依[色]，而且是 在 当临死速行取该心所依[色]为所缘 的情况下。雷地长老在其著作《Paramatthadīpanī胜义灯释》中以大篇幅反驳这种狭义的解释；而在此所接受的是雷地长老的立场。】

[VIII§23导读]

食缘(15)是这样一种缘，于此，缘法等起缘生法、维持缘生法存在、并支助缘生法成长发展。这就好比支撑老屋以防倒塌的柱子。所以食的本质作用是‘支助或巩固（upatthambana [应作upatthambhana]）’。

食缘有两种：

一、色食（rūpāhāra）；

二、名食（nāmāhāra）。

（一）色食是 食物里的营养之本质，[食素]是色身的缘法。当食物被消化时，其营养之本质[食素]等起了新的食生色，[食素]也能巩固一切四因所生的色聚，使这些色聚能相续继起。此身中 一切四因所生的色聚 里的食素，通过巩固 与它共存于同一色聚里的色法 以及 此身中其它色聚里的色法，而充当一种缘。

（二）名食有三种：一、触食；二、意之思 食；三、识食。它们是同起名色法的食缘。

~~~~~~~~~~~~~~~~ [此处插入VII§21] ~~~~~~~~~~~~~~~~

[VII§21]食

Cattāro āhārā四食：kabaḷīkāro āhāro段食、phasso dutiyo触是第二、mano-sañcetanā tatiyā意之思1 是第三、viññāṇaṃ catutthaṃ识是第四。

导读

“食（āhāra）”这一词是指 作为强大支持之缘来维持[其它法]之法。根据经教法，段食维持色身；触维持受；意之思维持三界轮回，因为思即是业、而业导致再生；识则维持名色之和合[compound]。根据论教法，段食维持 身中由四因等起的诸色法，而其它三食维持一切与它们同起的名色法。段食作为色法故是无记，而其它三名食可以是善、不善或无记。

[ 汉译按

1.意之思：巴mano-sañcetana直译“意-正思”（PED：Sañcetanā,(f.) [saṁ正+cetanā思]），英mental volition。属于“mano意”的“cetana思”(不是离路心的思心所、不是前五识的思心所)滋养轮回，如同食物滋养肉身。古译“意思食”，在现代汉语中会被误解为“有意思、有趣”或“meaning滋养轮回”，故不用古译。]

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

[VIII§24导读]

机能根缘(16)是这样一种缘，于此，缘法 通过在特定功能范围内实施控制 而与缘生法相关联。此缘好比一组官员，每人都在统治国内特定地区上有控制权，但不会干涉其他地区。如上文所述，机能根缘有三种：一、前起机能根；二、色命机能根；三、同起机能根。

（一）于前起机能根，（在过去有分住时生起的）五净色中的每一个，都是 其对应的识及心所 的机能根缘。这是因为净色 控制/限制 以它为所依的识之效能。例如：好眼产生敏锐的视觉 而劣眼导致不佳的视觉。

（二）在业生色聚里的‘命根色’是同一色聚里的其它色法的一种机能根缘，因为它以维持它们的命来控制/限制它们。

（三）十五种非色机能根（见VII§18）里的每一个[二十二机能根中的八~二十二，见本节末尾]都是相应名法及同起色法的 同起机能根缘。

于诸机能根当中，女与男两种性 机能根 并不是 机能根缘 里的缘法。它们被除外是因为它们没有缘的作用。一个缘有三种作用──产生、支助与维持，但 性 机能根 并没有执行 这三种作用中的任何一个。然而它们还是被列入机能根这一类，因为它们控制 性征、外形、性格及身体的配置，致使整个人格倾向于女性或男性。

~~~~~~~~~~~~~~~~ [此处插入VII§18、22] ~~~~~~~~~~~~~~~~

[VII§18] 机能根

二十二机能根：一、眼机能根：二、耳机能根；三、鼻机能根；四、舌机能根；五、身机能根；六、女机能根；七、男机能根；八、命机能根；九、意机能根；十、乐机能根；十一、苦机能根；十二、悦机能根；十三、忧机能根；十四、舍机能根；十五、信机能根；十六、精进机能根；十七、念机能根；十八、等持机能根；十九、慧机能根；二十、未知当知机能根1；二十一、最终智机能根2；二十二、具最终智者之机能根3。

导读

机能根是 在其相关范围之内控制其相应诸法 之法。首五机能根是五净色；两种 性 机能根 是 两种性色；命机能根有两种，即名命根与命根色。意机能根是心整体，……。

[VII§22]说明

于此，在诸根当中，未知当知机能根 是须陀洹道智；具最终智者之机能根 是阿罗汉果智；最终智机能根 则是中间六种（出世间）智4。……。

[ 汉译按

        1. 未知当知机能根：巴anaññātaññassāmītindriya英The faculty, “I will know the unknown”。《瑜伽师地论》译为“未知欲知根”。
        2. 最终智机能根：巴aññindriya英The faculty of final knowledge。《瑜伽师地论》和叶均都译为“已知根”。
        3. 具最终智者之机能根：巴aññātāvindriya英The faculty of one who has final knowledge。《瑜伽师地论》和叶均都译为“具知根”。
        4. 《摄阿毗达摩义》在此处的说法与《瑜伽师地论》卷一百的说法是一致的：“一、未知欲知根，是行预流果向者根。二、已知根，是预流果以上、乃至行阿罗汉果向者根。三、具知根，是住阿罗汉果者根。”但其余各卷的说法与此不同；其它北传经论的说法亦有出入。 ]

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

[VIII§25导读]

不相应缘(20)是这样一种缘，于此，缘法是支助现在色法的名法，或是支助现在名法的色法。在这种关联中，缘法和缘生法两者必须属于不同的种类：若一者是色法，另一者必须是名法；若一者是名法，另一者必须是色法。这就有如掺在一起的水与油，虽在一起却依然分离。

如是在结生刹那，心所依[色]与诸名蕴同时生起，而互为不相应缘，因为色法与名法自性有别。再者，在结生刹那，诸名蕴是 其它业生色的 不相应缘；在生命期里，诸名蕴是 心生色的 不相应缘。不相应缘也包括前起和后起的类型：于前者，色法是缘法，名法是诸缘生法；于后者，名法是缘法，色法是诸缘生法。这两种分别与前起依止缘(8)及后起缘(11)相同。

[VIII§26导读]

有缘(21)与非消失缘(24)：此二缘的含义相同，只是名称不同而已。在这种关联中，一个缘法支助诸缘生法生起，或在与诸缘生法同时存在时 支助诸缘生法住立一段时间。然而此缘法与诸缘生法不须同起同在；所须的只是这两者有暂时重迭的存在时段，以及在它们重迭的存在时段里 缘法有以某种方式支助诸缘生法。如是有缘包括前起、后起及同起。……。

[VIII§27导读]

雷地长老在其论著里解释了如何把一切缘归类于四缘[见下页表]：

胜主导缘 有两种，其中的 所缘胜主导缘 通常归类于“所缘缘”与“亲依止缘”，有时也可以归类于“有缘”；同起胜主导缘 归类于“有缘”。

依止缘 里的 同起依止 与 所依前起依止 两者皆可以归类于“有缘”。在 所依所缘前起依止 中，心所依[色]同时作为 意门心的所依与所缘，故 所依所缘前起依止 既可归类于“所缘缘”也可归类于“有缘”；而在 心所依[色] 作为所缘 被给予特别的重要性时，所依所缘前起依止 也可归类于“亲依止缘”。

前起缘 里的 所依前起 可归类于“有缘”，而 所缘前起 则可归类于“所缘缘”与“有缘”，也有可能归类于“亲依止缘”。

两种 业缘 里的 同起业 可归类于“有缘”，而 异刹那业 则归类于“业缘”；当 异刹那业 很强时它也可归类于“亲依止缘”。

不相应缘 可归类于“有缘”，但若 心所依[色] 同时作为所依与所缘，它则被归类于“所缘缘”与“有缘”，也有可能归类于“亲依止缘”。

在其余诸缘当中，以下十一缘时常都归类于“有缘”：根因缘、同起缘、相互缘、异熟缘、食缘、机能根缘、禅那缘、道缘、相应缘、非消失缘及后起缘。以下五种则时常都归类于“亲依止缘”：无间缘、等无间缘、重复缘、非有缘及消失缘。

表8-2：归纳诸缘

所缘缘 亲依止缘 业缘 有缘
‧所缘胜主导

‧所依所缘

前起依止

‧所缘前起

‧不相应*

 ‧所缘胜主导

‧所依所缘

前起依止*

‧所缘前起*

‧异剎那业*

‧不相应*

‧无间

‧等无间

‧重复

‧非有

‧消失

 ‧异剎那业 ‧所缘胜主导*

‧同起胜主导*

‧同起依止

‧所依前起依止

‧所依所缘前起依止

‧所依前起

‧同起业

‧不相应

‧根因

‧同起

‧相互

‧异熟

‧食

‧机能根

‧禅那

‧道

‧相应

‧非消失

‧后起

注：*代表“仅仅偶尔而已”。

[8]业处举要

[IX§1]序文

从这里开始，我当次第解释 修习奢摩他与毗钵舍那 的两种业处。

导读

两种业处：直译巴利文kammaṭṭhāna是“作业场地”或“作工夫之处”。此词用在禅思领域是指禅修的主题，是禅修者修习特定等至的“做功夫处”。在佛教里见有两路禅法：奢摩他与毗钵舍那。在这两者当中，毗钵舍那之修习是佛门不共的禅法。毗钵舍那是佛教独有的，而且直接导向亲证四圣谛，此四圣谛由佛陀所发现和阐明。在非佛教的宗派里也有奢摩他。然而，在佛教里也会教奢摩他，因为奢摩他所引生的‘轻安’和‘一境性’，能为修习毗钵舍那提供稳固基础。奢摩他和毗钵舍那都有各自的修法与业处；本章将次第解释之。

奢摩他与毗钵舍那：samatha[音译：奢摩他]译为“止”，指心之寂静。这一词的意义差不多与samādhi[意译：定，等持；音译：三摩地]相同，尽管samatha源自另一词根sam，意为“变得平静”。严格来说，奢摩他被定义为八等至里的“心一境性（cittass’ekaggatā）”，八等至即经教法里的四色禅和四无色禅。八等至被称为奢摩他是因为，依于心一境性，心的摇晃和不安被克服并停止【《殊胜义》巴、页144；英、页191】。

译为“观”的vipassanā[音译：毗钵舍那]被解释为“从各种不同的方面看见（vividhākārato dassana）”。毗钵舍那是按照无常苦无我三性、禅思直接感知诸法[意译：毗钵舍那是对诸法的一种直接感知，这种直接感知是 按照无常、苦、无我三特性进行的禅思]。毗钵舍那是慧心所（paññā）的一种作用，此作用导向 揭露万物的真实本性。

《摄阿毗达摩义》这一章里对奢摩他和毗钵舍那的解释是整部《清净之道》的摘要；想要更详细地了解止和观的读者可参考《清净之道》。

~~~~~~~~~~~~~~~~ [此处插入I§18~20导读] ~~~~~~~~~~~~~~~~

[I§18~20导读]

……。

诸注释师从巴利文jhāna（禅那）提取出两种字根，一种字根义为“凝视”，另一种字根义为“烧尽”。诸禅那 因它们无间凝视所缘，以及因它们烧尽反对等持的敌对法【Ārammaṇ’upanijjhānato paccanīkajjhāpanato jhānaṃ.（《清净之道》）】而得其名。此处的对治法即是‘五盖（nīvaraṇa）’：欲贪、瞋恚、昏沉与睡眠、掉举（散乱的心）与追悔[恶作]、疑。

通过‘修习奢摩他（samathabhāvanā）’，禅那被获得。这种禅法涉及提升‘等持（samādhi）机能根’。通过把心专注于所选定的单一所缘，而清除一切 心的散乱；诸盖受到镇伏，心变得完全沉浸在它的所缘之中。……。

禅那心的所缘是称为“似相（paṭibhāganimitta）”的心之影像。此相是一种“概念（paññatti）”所缘，但由于一般上它是基于‘眼所对色’而产生，所以[取此相为所缘的]禅那 是属于色界。欲证得禅那的禅修者可以选用基础‘遍相（kasiṇa）’作为修三摩地的所缘，如一个某种色彩的圆盘，然后把心专注于它。当专注力成熟时，与该圆盘完全相似的影像即会生起，此相称为‘取相（uggahanimitta）’；[专注力更深时自此相净化]之后而生起的相即是“似相”，“似相”即是禅那的所缘。

……。

……：诸禅由其称为“禅支（jhānaṅga）”的一组心所 而得以分别。在 每一禅心里的 许多心所 当中，即是这些[称为禅支的]心所 分别了诸禅的不同，而且正是它们引生安止心路过程。如下文所述，初禅有五禅支[寻、伺、喜、乐、一境性]。若要达到初禅，这五禅支必须平衡地 全部现前、无间凝视所缘、及“烧尽”障碍[证入]安止的五盖。

寻（vitakka）：在诸经中，“vitakka寻”通常用来宽泛地指称念头/思考，但在阿毗达摩中，vitakka被用来精确地指称 令心攀登或导向所缘【So hi ārammaṇe cittaṃ āropeti. （《殊胜义》巴本114页）】。犹如皇亲国戚可以将村夫引见入宫，vitakka 可以将心导向所缘。在禅修中，vitakka有抑制昏沉睡眠盖（thīnamiddha）的特别作用。

伺（vicāra）：“vicāra”通常意为 “检视/审查”，然而在此则意为 持续地施加心于所缘。寻将心和其相应心所导向所缘，伺继续运用心于所缘。注疏以各种比喻来说明此二禅支的差别。寻有如一只鸟伸展翅膀起飞；伺则有如一只鸟张着翅膀在空中滑翔。寻有如一只蜜蜂扑向一朵花；伺则有如一只蜜蜂在一朵花上嗡嗡。寻有如用一只手把住一个晦暗的金属盘；伺则有如用手拭擦此盘【见《The Path of Purification》IV§89-91】。伺在禅那中暂时地抑制疑盖（vicikicchā）。

喜（pīti）：巴利文pīti（喜）源自动词pīnayati（使清新），……。诸注释师把 在修习等持时生起的喜 分为五个层次：小喜、剎那喜、流喜1、踊跃喜、遍满喜。小喜 能令身毛竖立；剎那喜 有如闪电；流喜 有如拍打海滩之浪般 一阵阵地散布全身；踊跃喜 能令身体升空飘浮；遍满喜 则有如洪流注满山洞般遍满全身【见《The Path of Purification》IV§94-100】。在禅那中现前的是最后一种喜。喜禅支制伏瞋恨盖（vyāpāda）。

乐（sukha）：此禅支是心的乐受；它即是悦受（somanassa），但不是 与善异熟身识相应[俱行]的 身乐受（sukha）。此乐是脱离欲乐之后而生，所以称为精神之乐或非世俗之乐（nirāmisasukha[离肉之乐]）。它对治 掉举与追悔（uddhacca- kukkucca）。

虽然喜与乐密切相关，它们是两个不同的心所；喜属于行蕴（saṅkhārakkhandha），乐则属于受蕴（vedanākkhandha）。喜有如疲惫的旅人见到绿洲时所体验的欢喜；乐则有如该旅人沐浴和饮水时的快乐2。

一境性（ekaggatā）：直译此巴利文即是“一（eka）” “境（agga）3”之“性（tā）”。此心所 是所有五禅的主要成份，也是等持的本质。一境性暂时制伏欲贪，这是每一种禅那的必要条件。一境性的作用是 紧密地凝视所缘，这是禅那最重要的特征。但它并不能独自地执行此作用，它须要其他四禅支配合运作，各各执行其作用：‘寻’施加 诸相应法 于所缘；‘伺’把它们[i.e.诸相应法]维持在那儿；‘喜’将愉悦带入所缘；‘乐’体验禅那之乐。

……：通过相继舍弃较粗的禅支，及增强等持以提升较微细的禅支，即能证得更高层次的禅那。在经教法里，佛陀以四分法说示禅那：从初禅进修第二禅时，同时弃除寻伺两个禅支。论教里的禅那则分为五个，即多了一个只弃除寻而保留伺的禅那，这是论教法的第二禅。

在第三禅里，伺亦被弃除；在第四禅里褪去喜；在第五禅里，舍替代了乐 成为相应受。由此，首四禅与悦受相应（somanassasahita）；第五禅则与舍受相应（upekkhāsahita）。

根据经教法的色禅四分法，其初禅 在各方面皆与论教法的（色禅五分法的）初禅一致。然而，经教法的第二禅是通过同时弃除寻与伺而证得，因此只余下喜、乐、一境性三禅支，与论教法的第三禅相同。经教法的第三禅有乐与一境性两个禅支，第四禅则有舍与一境性两个禅支；此二禅分别与论教法的第四禅和第五禅相等。

虽然诸经没有明确地提到 禅那五分法，但有给与暗示；这是指 佛陀所说的三种等持：有寻有伺等持、无寻唯伺等持、无寻无伺等持（savitakka savicāra samādhi; avitakka vicāramatta samādhi; avitakka avicāra samādhi: M.128/iii,162）。明显地，第一种等持是 禅那四分法与五分法两者里的初禅；第三种等持是经教法里的第二至第四禅，或是论教法里的第三至第五禅。然而，第二种等持在诸经里却没有明示，只有在论教法里才说明是五分法的第二禅。[ 汉译按：1. 流喜：巴okkantikā pīti，英showering zest（阵雨般的喜）。据PED解释，okkantikā是形容词，义为“再再发生的”。叶均译为“继起喜”，《解脱道论》译为“流喜”。2. 以下是译自《殊胜义注》对喜及乐之间的差别的详细譬喻（英、页一五五、一五六）：「有喜必有乐，但有乐未必有喜。喜是属于行蕴；乐则属于受蕴。喜就有如一位疲惫的旅人，于夏天在沙漠里时看到或听到有水或阴凉的树林；乐就有如他在享用水或进入树林里乘凉。当人走在大沙漠里，受到炎阳暴晒、口渴且极渴望喝水时，若看到前面走来了一个人，他即会问道：『那里有水？』另一人即会说：『越过那一片树林即有一座大森林，里面就有座天然的水池。你去到那边就会有水喝。』听了这些话他感到很欢喜。当他再往前走时，他看到掉在地上的荷叶等，而感到更欢喜。继续往前走时，他看到有好些人衣服及头发都湿湿的，又听到野鸡的叫声等、看到一座有如宝石网般的茂密翠绿的森林，其中有座天然的水池，又看到长在池中的睡莲、荷花、白莲等，及看到清澈的池水，如此他愈是感到欢喜。他即下去水池里，尽情地沐浴与喝水。清除了一切的困顿之后，他再享用莲茎、以蓝莲花装饰自己、把莲藕负在肩上，从水池出来之后，穿上衣服、把湿衣晒在太阳下，然后去到有阵阵凉风轻拂而来的树荫下躺着，说道：『真是快乐、真是快乐！』当如此解释该譬喻：从他听到有座天然水池及茂密的森林开始，直至他看到清澈的水时所感到的欢喜即是：看到目标时感到欢喜的『喜』。而他沐浴、喝水及随后躺在树荫下直说：『真是快乐、真是快乐！』就有如不断增强的『乐』，正在享受目标之味。」本条内容拷贝粘贴自《阿毗达摩概要精解》3. PED解释agga义为“顶端，锥子尖，点”。]

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

[有关“止之举要”参见完整重译版，下面直接进入“观之举要”。]

观之举要（vipassanāsaṅgaha）

[IX§22]清净的层次

于观业处，清净之概要有七：一、戒清净；二、心清净；三、见清净；四、度疑清净；五、道非道智见清净；六、行道智见清净；七、智见清净。

[IX§23]三性

三性是无常性、苦性与无我性。

[IX§24]三随观

三种随观是无常随观、苦随观及无我随观。

表9-1：七清净

清净 修行
一、戒清净 四遍净戒
二、心清净 近行三摩地与安止三摩地
三、见清净 领悟名色法的特性、

作用、现起与近因
四、度疑清净 辨别出名色法的诸缘
五、道非道智见清净 1、确认智

2、生灭智（未成熟的阶段）

分辨观照的正道与谬道
六、行道智见清净 2、生灭智（成熟的阶段）

3、破灭智

4、怖畏智

5、过患智

6、厌离智

7、欲解脱智

8、详照智

9、行舍智

10、随顺智
于第六及第七之间 11、（更改）种姓智
七、智见清净 四出世间道智

清净之分析（visuddhibheda）

[IX§28]戒清净

如何？戒清净包含了四遍净戒：一、别解脱律仪戒；二、根律仪戒；三、活命遍净戒；四、资具依止戒。

导读

这四种遍净戒是依比库之戒而说。

别解脱律仪戒：别解脱是比库必须遵守的基本戒。此戒一共有轻重不等的227条戒。完全遵守别解脱戒则被称为“别解脱律仪戒”。

根律仪戒是指 在遇到根门所缘时提策觉照，不让心被可喜所缘动摇，也不让心排斥不可喜所缘。

活命遍净戒是有关比库获取生活必需品的方式。他不应以不适合‘致力于清净真实的比库’的方式获取必需品。

资具依止戒是指 比库应当在使用衣、食、住、药四种必需品之前，省思使用它们的正确目的。

[IX§29]心清净

心清净包含了两种三摩地，即：upacārasamādhi近行三摩地 与appanāsamādhi安止三摩地。

导读

巴利佛教传统 认可两种不同的培育观智的方法1。一种禅法称为“止乘(samathayāna)”，包括先修习止禅到‘近行三摩地’或‘安止三摩地’，作为修观的基础。采取这种方法的人称为“止乘行者(samathayānika meditator)”，他先证得‘近行三摩地’，或色无色界禅那中的一种，然后再转修观：确认发生在禅那中的身心现象为“名色”，并探求名色的因缘，然后再随顺于三特性而观照它们。对这种禅修者而言，先前获得的‘近行三摩地’或‘安止三摩地’，被算作是他的心清净。

另一种称为“纯观乘(suddha-vipassanāyāna)”的方法，并不以修止作为修观的基础，而是在令戒清净之后，直接以正念观察自己所体验的身心过程之变化。当观照变得有力且精准时，心俱有相当于‘近行三摩地’的专注力 而自然地专注于永远变化着的体验之流。一剎那接一剎那地 将心固定在当下的名色过程，这称为“剎那三摩地(khaṇika-samādhi)”。因为它包含 相当于 近行三摩地 的心稳定性，这 剎那三摩地 被算作是“观乘行者(vipassanāyānika meditator)”的心清净，采取这种方法的人也被称为“干观行者(sukkhavipassaka meditator)”，因为他修观时没有禅那的“滋润”。

[ 汉译按

1. 关于纯观/干观在巴利三藏原典、义注、疏抄、随疏抄、清净之道大疏抄等等中的依据，在温宗堃所著的《涅槃直径》（2005年8月寂静禅林印行）一书中有详细的讨论；其中第122~125页给出了《人施设论》及其义注对干观的阐释，第115页给出了《相应部义注》对《须深经》的注释，第47页、第105~113页给出了《增支部》第四集92、93、94、170经和第十集54经及其义注对干观的阐释，第74~80页给出了《中部义注》和《中部疏抄》对干观的阐释。]

[IX§30]见清净

见清净是 直接把握1名色的 特性、作用、现起与近因。

导读

见清净因它能清除“永恒之我”的谬见而得名。在禅修过程中，识破 所谓的“人”只是相依而起的名色组合，在名色组合之内或背后并没有一个主宰的我存在，即达到此清净。这阶段也名为“名色差别智（nāma-rūpavavatthānañāṇa）”，因为是依名色法的特性等区别它们。

[ 汉译按

1. 直接把握：巴pariggaho，字面意思是“握在手中，攥住，搂住，抱住，逮住”，引申义为“识别”。]

[IX§31]度疑清净

度疑清净是识别[pariggaho]那些名色的诸缘。

导读

度疑清净是因为它去除“对‘过现未三时名色 的诸缘’之疑惑”而得名。此清净 通过在禅修过程中运用缘起之智 而达到，缘起之智能够领悟 当下的名色组合并不是无端端地生起，也不是从臆想中的造物主或‘本初灵[primordial soul]’而生，而是因 往昔的无明、渴爱、取与业 而有。他也对过去与未来运用相同的法则。这个阶段也名为“把握诸缘智（paccayapariggahañāṇa）[叶译‘缘摄受智’]”。

[IX§32]道非道智见清净

当他已经如此 直接把握三地诸行及它们的诸缘时，以诸如五蕴等的方式，分为过、现、未、内、外等，将它们归纳为 聚[kalāpa]。

随后他按照时段、按照相续、按照剎那，用确认智[现场]确认 彼等诸行的三特性：以尽义故无常、以可怖义故苦、以无本质义故无我。之后他按照缘、按照剎那，以生灭智‘等随观[samanupassati]’彼等(诸行的)生灭。

当他如此修时即生起了：光明、喜、轻安、胜解、策励、乐、智、念、舍与执著[欲]。

道非道智见清净是 对道与非道的诸特性的区分，此区分是靠 认出光明等观染是进步的障碍来达到。

导读

把它们归纳为聚：这是确认智（sammasanañāṇa）1的预备[遍作]阶段，在修习毗钵舍那的过程中，此预备阶段 按照三特性来考察名色法。首先，禅修者必须把一切色法——无论过去、未来、现在、内、外、粗、细、劣、胜、远、近——都归纳于色蕴。同样地，他也把一切的受、想、行与识归纳于各自的蕴，即：受蕴、想蕴、行蕴与识蕴。

以确认智[现场2]确定：这是真正地将‘已归纳为五蕴的诸行’归结于三特性。一切行法以“以尽义故（khayaṭṭhena）无常”为特性，因为诸行就在其生起处遭受毁灭，而没有传递到什么其它的“保有其特征之法”3；一切行是“以可怖义故（bhayaṭṭhena）苦”，因为任何无常之法 都不能提供可靠的担保，所以任何无常之法都是可怕的；一切行是“以无本质[corelesness]义故（asārakaṭṭhena）无我”，因为它们 没有自我之‘核[core]’、没有‘实质[substance]’、没有内在的主宰者。

按照时段、按照相续、按照剎那：“按照‘时段（addhāna）’”是指 按照某个跨度的时段。首先禅修者思考每一世里的行法为无常、苦、无我。然后将时段逐步缩短至人生的三阶段[即少年、中年、老年]、十年、一年、一个月、半个月、一天、一小时等等，直至他能认出 在[行走时]每一步里的诸行都是无常、苦、无我的（见《The Path of Purification》XX§46-65）。“按照 相续（santati）”是指 依一股相似的 名相续流 或 色 相续流[来确认诸行无常等]。“按照 剎那（khaṇa）”是指 依剎那的名色法[来确认诸行无常等]。

生灭智（udayabbayañāṇa）是 观照诸行生灭 之智。“生”是指诸法的生出、产生或生起；“灭”是指诸法的变易、毁坏与消失。“按照缘（paccayavasena）”修习生灭智是指 禅修者亲见 诸行如何由于它们的诸缘生起而生起，以及由于它们的诸缘灭去而灭去。“按照剎那（khaṇavasena）”修习生灭智是指在诸行生灭的当下刹那，观照其真正的剎那生灭相。（见《The Path of Purification》XX§93-99）

当他如此修时：生灭智有两个阶段。在“未成熟”的生灭智阶段，当观照 达至任运[gains momentum获得惯性]时，十种“观之染（vipassan’upakkilesā [毗钵舍那的随烦恼]）”可能会生起于禅修者。他可能会看到从其身发出光明（obhāsa）的氛围[aura一种灵明的光晕/灵韵]。他会体验到从所未有[极强]的‘喜（pīti）’、‘轻安（passaddhi）’与‘乐（sukha）’。其‘胜解（adhimokkha）’与‘策励（paggaha）’增长、‘智（ñāṇa）’趋向成熟、‘念（upaṭṭhāna[照看/照顾]）’变得稳定及‘舍（upekkhā）’变得不受动摇。而这些[美妙]体验的背后隐藏着微细的‘执著（nikanti[欲求]）’，即沉湎于这些体验并执取它们。

对道与非道的诸特性的区分：当禅修者发生上述（首九种4）殊胜的经验时，若缺少分辨的能力，他就可能会误以为自己已经达到 出世间道果。他也就可能会忘失观禅的修习，而只是坐享那些[美妙]体验，没能发觉自己其实是正在执着它们。但若他有能力分辨，他将会认出这些体验只是‘趋于成熟的观智’的必然的副产品。他会随观它们为无常、苦、无我，继续修习毗钵舍那随观而不执着它们。‘对 十种观染为非道、修习毗钵舍那随观是正道 的这种区分’被称为道非道智见清净。

[ 汉译按

  1. 确认智（sammasanañāṇa）：sammasana源自sammasati，sammasati的字根是sam（正确地）+ mas（接触/感觉），所以BD将此词解释为“comprehension, determining确认 ”，并将其看作是vavatthāna（区别/差别/确定/决定）的近义词。但是叶均在《清净道论》中却将sammasana译为“思维”，这应是依水野弘元的巴利语辞典来的；水野弘元应当是依其对应的梵文之古汉译而将sammasana译为“思维”；这就又成了梵语系佛教 对 汉译巴利语系佛教 的语基/单词级入侵。将sammasana译为“思维”，这在梵语系佛教的语境下或许是恰当的，但在巴利语系佛教的语境下却是错误的！因为“sammasana思维”在南传义理中是指现量认知（其实《瑜伽师地论》“摄异门分之上”也说“现量为依说名思惟，比量为依说名分别”），而现代汉语读者会将“思维”误解为“逻辑推理/概念运算”的比量认知，所以sammasana不能译为“思维”。

用一个巴利术语对应的梵文之古汉译 来解释此巴利术语的意思，这个方法本身 会导致 梵语系佛教的见地 侵入 汉译巴利语系佛教；应当避免这个错误的进路，而尽量只是依 巴利字根和巴利语系佛教的整体语境，来理解和翻译一个巴利术语——英语系的学者比库们正是这样做的；所以巴英综合汉译可以比 依水野弘元的辞典进行所谓的巴汉直译 还要更清纯、更精准。

  1. 此处巴利文是sammasantassa，它是sammasanta的为格/与格，sammasanta是sammasati（确认）的现在分词，表示sammasati（确认）的动作 当场正在进行，因此末学添加[现场]一词来强调现在时态。
  2. 此句意为：行法A在灭去时 将自己的特征传递到行法B，从而使B保有A的特征，这是不可能的！
  3. 首九种观之染本身并非烦恼，但可以作为生起烦恼的基础，所以间接地称它们为观之染。欲求（nikanti）则原本即是烦恼。 ]

[IX§33]行道智见清净

当他如此脱离了那些进展的障碍之后，而继续修行时，他经过了有关三特性的一系列观智，从生灭智直至随顺智。这九种观智名为行道智见清净。

[IX§34]智见清净

当他如此持续行道时，由于其观智已成熟，（他感到：）“如今（道）安止即将生起。”于是，在有分止断之后生起了意门转向；随后立刻 转起1的是两或三(刹那的)毗钵舍那心，这些毗钵舍那心 取 无常苦无我三特性中的任何一种 为所缘。它们被称为遍作、近行与随顺。当行舍智与随顺智圆满时也被称为“导向出起之观”。

随后转起了 挂在涅槃后[i.e.取涅盘为所缘]的更改种姓心，超越了凡夫种姓，而达到圣者种姓。在这之后即刻生起了（须陀洹）道；（该道心）彻知2苦谛、断除集谛、证悟灭谛及开展道谛，而证入了（出世间）安止心路过程。之后有两或三刹那的果心生灭，然后沉入有分。

然后断了有分，回顾智转起。

智者回顾3道、果、涅盘，以及或回顾或不回顾他已断的烦恼与残余的烦恼。

如是应依六清净来次第修习的四种道 名为智见清净。

于此，这是清净之分析。

导读

生起了意门转向：关于道之心路过程，见IV§14。于钝根者有三刹那毗钵舍那心生起，于利根者则只有两刹那毗钵舍那心生起（除去遍作）。

导向出起之观（vuṭṭhānagāminīvipassanā）：这是在出世间道生起之前已达到顶点的观智。道被称为“出起”是因为：就所缘而言，它从诸行出起而取涅盘为所缘；就能缘而言，它自烦恼中出来。

更改种姓心（gotrabhūcitta）：这是第一个转向涅盘之心，以及是出世间道的无间缘。它被称为“更改种姓”，因为它标志着 从凡夫的种姓或家族进入圣者的种姓或家族的转化。虽然此智像道智一样见到涅盘，但它并不能像道智一样除遣遮蔽四圣谛的烦恼黑暗。在趋向第二及更高的道时，此刹那被称为“净化（vodāna）”，而不是“更改种姓”，因为禅修者其时已属于圣者的种姓。

道：道心（maggacitta）同时执行与四圣谛壹壹对应的四种作用。在此所说的这四种作用是彻知苦、断除渴爱（苦之集）、证悟涅盘（苦之灭）及开展八圣道。对于跳过了遍作刹那的利根者，在道心之后有三个果心转起；对于经历了遍作刹那的钝根者，在道心之后只有两个果心转起。

回顾智（paccavekkhaṇañāṇa）：在证得任一出世间道之后，声闻弟子回顾道、果与涅盘；通常还会——但并非一定会——回顾已断除和残余的烦恼。如是最多有十九种回顾智：首三道每一者都有五种，而第四道则只有四种。这是因为已完全解脱的阿罗汉 已没有残余的烦恼可供回顾。

[ 汉译按

1. 转起：巴pavattanti。

2. 彻知：巴parijānanto ，英fully understanding（彻底地理解）。玄奘、叶均、水野弘元等都是译为“遍知”，如 パーリ语辞典pariññā : ① f. [＜pari-jñā, BSk. parijñā] 遍知, 暁了, 知悉. –ābhisamaya 遍知現観. –paṭivedha 遍知通達. –vāra 遍知分. ② adv. [parijānāti の ger. pariññāya の略] 遍知して.。

在巴利语中，前缀pari- 有二义：①all around周遍；②fully完全/彻底。此处应取第二义，不应取第一义（末学不知道梵语中是否有第二义）。pariññā本义是“完全地知/彻底地知”，只强调了知的深度，不强调广度；古人译为“遍知”就混淆于“一切知”，前者通声闻独觉佛陀，后者为佛陀不共，不能混淆。因此末学将其译为“彻知/彻智”。

3. 回顾：巴paccavekkhati，英review（回顾，回头看）。叶均译为“省察”，汉语里的“省”字正是“回顾”义。]

解脱之分析（vimokkhabheda）

[IX§35]三解脱门

其中，去除我执的无我随观 是 名为空随观的解脱门；去除颠倒相的无常随观 是 名为无相随观的解脱门；去除渴爱的苦随观 是 名为无愿随观的解脱门。

导读

当观照到达顶点时，它即会按照禅修者的倾向而安住在三随观——即无常随观、苦随观、无我随观——中的一个上。根据注疏，信机能根胜主导[占优势地位] 者会安住在无常随观上；三摩地机能根胜主导者 会安住在苦随观上；慧机能根胜主导者 会安住在无我随观上。由于此 随观的最终阶段 是禅修者‘体验出世间道之解脱’的直接入口，所以‘此随观的最终阶段’称为他的“解脱门（vimokkhamukha）”。于此，被称为‘解脱’的是‘圣道’，而‘导向该道的随观’即被称为‘解脱门’。

无我随观被称为空随观，因为它看见诸行空无自我、空无有情及空无人。无常随观被称为无相随观，因为它去除“颠倒相（vipallāsanimitta）”，所谓“颠倒相”就是恒常性、不动性和持久性之幻相，此幻相归咎于“‘想颠倒’萦绕在诸行之上”。苦随观被称为无愿随观，因为苦随观通过去除对诸行错误的乐想而断除了愿求。

[IX§36]道与果的解脱

因此，若人在导向出起之观中 观照无我，其道即名为空解脱；若是观照无常，其道即名为无相解脱；若是观照苦，其道即名为无愿解脱。如是‘道’根据入观的方式而得三种名称。同样地，在道心路过程里的果也按照入道的方式而得三种名称。

导读

当禅修者通过无我随观证得道时，该道从空性(空无自我)的一面取涅盘为所缘，所以它被称为空解脱。当他通过无常随观证得道时，该道从无相（空无诸行之相）的一面取涅盘为所缘，所以它被称为无相解脱。当他通过苦随观证得道时，该道从无愿（脱离渴爱之愿求）的一面取涅盘为所缘，所以它被称为无愿解脱。果也按照‘在它之前生起的道’而得同样的名称。

[IX§37]果等至之解脱

然而，在果等至心路过程里，对于以上述的方式观照（诸行法）者，在每一种情况下生起的果 只根据入观的方式 而被称为空解脱等。但按照所缘与各自的素质1，这三种名称于一切处都可用于一切（道与果）。

于此，这是解脱之分析。

导读

当圣弟子[声闻圣者]证入各自的果等至时，该果 依‘直接导向证入此果等至的观’的种类 而得其名，而不是 依‘当初的 道心路过程里的 道’而命名。这即是说，若他通过观照无我而入果等至，该果即被称为空解脱；若是通过观照无常而入果等至，该果即被称为无相解脱；若是通过观照苦而入果等至，该果即被称为无愿解脱。但更宽泛言之，则可以用上述三种名称称呼一切道与果，因为它们都取无相、无愿与空的涅盘为所缘，也因为它们都拥有无相、无愿与空的素质。

[ 汉译按

  1. 素质：巴利文sarasa，巴英词典释义为with its essential properties，也可译为实质/本质。]

等至之分析（samāpattibheda）

[IX§42]可入之等至

于此，果等至依照他们各自[所证得]的果而共通于一切[圣弟子]。但只有阿那含与阿罗汉才能证入灭尽等至。

导读

果等至（phalasamāpatti）是圣弟子才能证入的出世间安止，而其所缘是涅盘。证入果等至的目的是 于此处当下体验涅盘之乐。在这些安止里生起的心 是与圣弟子证悟的层次相等的果心。如此四个阶级的圣人都能证入各自专属的 果等至，意即须陀洹能够证入须陀洹果等至；余者亦可以此类推。在证入果等至之前，（圣弟子）先决意要证入果等至，然后从生灭智次第地培育诸观智，（直至证入果等至）（见《The Path of Purification》XXIII§6-§15）。

[IX§43]灭尽等至

于此，他从初禅起始，次第证入广大等至。出等至后，他以观智观照每一等至里的行法。

如此修习直至无所有处之后，他再实行事先的任务，如决意等，然后证入非想非非想处。在两刹那的安止速行之后，心相续被中断。彼时 称他已证得灭尽等至。

导读

在灭尽等至里，心与心所之流暂时被完全中止。只有‘于一切色无色禅[即八等至]已得自在’的阿那含与阿罗汉 才能证得灭尽等至。而且只有在欲界与色界里才能证得该等至。在无色界不能证得该等至，因为在其地不能证得 属于入灭尽等至的先决条件的四色禅。

若要证入灭尽等至，禅修者必须次第地证入每一个禅那。在从每一禅那出来之后，他观照该禅那的名法为无常、苦、无我。他如此修习直至无所有处。从无所有处禅那出来之后，禅修者作出以下4项决意：一、决意[任何不在他身边的]必需品在入等至期间不会遭受毁坏（在他身边的必需品如袈裟等会自动地被[灭尽等至之力]保护[而无需用决意来保护]）；二、决意若僧团需要他的服务，他就出等至；三、（在佛陀还活着的时候）决意若佛陀要见他，他就出等至；四、[若他想要入灭尽等至七天]他必须观察自己所剩下的寿命不少于七天。

在作完这些事先任务之后，他即证入第四无色禅，而此禅只转起两刹那的速行，随后他即刻证入了 心流暂时被中断的灭尽[等至]。

[IX§44]出灭尽等至

在（从灭尽等至）出来时，于阿那含，阿那含果心转起一次；于阿罗汉，阿罗汉果心（转起一次），随后沉入有分。在这之后转起回顾智。

于此，这是等至之分析。

修习毗钵舍那业处之法至此完毕。

[2015年10月1日10:20am杀青]

班迪达尊者英文书籍Books by Sayadaw U Pandita

Sayadaw-U-Pandita- In-this-Very-Life（就在今生）

Sayadaw_U_Pandita-Path-to-Freedom（解脱道上）

Sayadaw-U-Pandita-One-Life-Journey（一生的旅程）

Sayadaw-U-Pandita-The_Way_To_Practice_Vipassana_Meditation

Sayadaw-U-Pandita-The_Meaning_of_Satipatthana

Sayadaw-U-Pandita-Dhamma_Discussion_Series_Vol1

Sayadaw_U_Pandita-Timeless_Wisdom

Sayadaw_U_Pandita-Freedom-Within

最近修营信息

中国广东12月-1月禅修资讯

指导老师：卡玛兰迪禅师
禅修时间：
第一期：（第一期已满）
第二期：1月1号——1月10号（早斋后结束）
禅修地点：广东省东莞市
禅修费用：伙食费每天30元/人，住宿费随喜。

报名条件：新旧学员都可报名。
注意：
禅修条件艰苦，全程止语、过午不食。
禅修期间手机上交，每天4点半起床，晚上10点就寝。
可以报名任意一期或全程。但第二期站禅、坐禅都将增加到2小时，比较辛苦。新学员请尽量报名从第一期开始的禅修。

报名方式：可访问禅师网站www.kmnd.org，下载报名表，填写好后发到 sinianchuchanxiu@163.com 邮箱即可。

班迪达尊者简介

Ovādācariya Sayādaw

Bhadanta Paṇḍitābhivaṃsa

panditasiting

班迪达尊者(Sayādaw U Paṇḍita)于1921年7月28日出生在永盛镇(Insein)塔达迦勒村(Tadagale)(今属仰光省)，父亲是乌·佩(U Pe)，母亲是多·戚苏(Daw Chit Su)。

自七岁起便在欧内村(Ohne)德奇那庸寺(Dekkhinayone)的乌·查哥拉长老(Sayadaw U Zagara)座下，接受佛教教育，之后通过了佛典口考的初级考与中级考。

十二岁时，尊者在欧内村出家，进入僧团受戒成为沙弥，学习基本的三藏佛典与《摄阿毗达摩义论》。十八岁时通过了在马哈菩提寺(Mahābodhi)举办的高级考。

二十岁时，尊者从马哈菩提寺的马哈菩提长老，受具足戒。1948年，他在柴卡桑．雪进寺(Kyaikkasan Shwekyin)研习经教，并通过了由追迪阳卡那协会(Zediyankana Associaton)所举办的高级考与特级考。1951年至1952年之间，尊者分别通过了政府与追迪阳卡那协会举办的法阿阇黎考试。

1950年，禅师首次在马哈希大长老的教导之下修习毗婆舍那。他直接的禅修老师是阿辛．维恰拉法师。同年，他开始在新建的帕提亚提雪进柴卡桑寺担任佛法教师。1954年，尊者以巴利校审员的身份，参与了第六次佛教集结。

1955年，尊者舍弃教职全心投入密集禅修，之后受马哈希尊者之命，在仰光马哈希禅修中心服务。1959年1月，尊者陪同马哈希尊者到斯里兰卡弘法，并在斯里兰卡住了三年。

从斯里兰卡回来后，尊者曾在仰光、毛淡棉以及瓦城的马哈希禅修中心担任禅修指导老师，教导过数以万计的比丘、戒女、在家居士以及上千位的外国禅修者。

1982年马哈希尊者去世后，尊者接任为仰光马哈希禅修中心的首席戒师。

1984年，尊者首次经英国到访美国，在麻萨诸塞州巴尔市带领了为期三个月的密集禅修并声名大振。西方马哈希禅修系统内的许多资深老师都曾在那次或随后的密集禅修中得到过班迪达尊者的指导。尊者之后又到马来西亚槟城带领六周的密集禅修，并于1985年在尼泊尔、澳洲分别指导了为期六周与四周的密集禅修。

1986年及1988年，尊者先后到访美国的夏威夷和加州犹卡以及澳洲指导密集禅修。

1991年，尊者在仰光创办了班迪达禅修中心，之后在缅甸、尼泊尔、澳大利亚、英国和美国等国家还成立了众多禅修中心。

班迪达尊者以持戒精严、严格教学和教导学生勇猛精进禅修而闻名，是位杰出的禅修大师，为弘扬佛法贡献了毕生精力，直到2005年仍在带领密集禅修。尊者晚年住在班迪达禅修中心，于2016年4月16日长圆寂。

具戒经讲记

PDF下载：《具戒经讲记》2018年

A Discourse on the Sīlavanta Sutta

具戒经讲记

Venerable Mahāsi Sayādaw Of Burma

缅甸 马哈希尊者 著

中译 宋润泉

由休斯顿禅修中心翻译委员会组织翻译

2017年7月

（2018年7月更新）

英文版信息

Translated by

U Htin Fatt (Maung Htin)

乌·厅发 英译

Buddha Sāsanānuggaha Organization

Mahāsi Translation Committee, Rangoon

佛教摄益协会马哈希著作翻译委员会（仰光）

New Edition

Edited by Bhikkhu Pesala

August 2013

新版由比丘巴沙拉编辑

2013年8月

First printed and published in the Socialist

Republic of the Union of Burma

July 1982

All rights reserved

1982年在缅联邦社会主义共和国首次印刷

版权所有

休斯敦禅修中心翻译委员会成员：

张贵人 果智 郑见

校对组成员：

果智 郑见 李珍珍 郑舒元 刘哲 侯艳莉 真求

版权声明

一、本书版权属休斯敦禅修中心所有，只要不擅加增删，欢迎任何单位或个人复制、翻印及流通，无需征得本中心同意。

二、不得以本书内容与版面设计进行任何商业牟利之行为。

三、希望获得本书印刷版的出版消息及其他佛法信息者，请点阅本中心网站。

四、欢迎助印或印行本书，亦欢迎捐助本中心各项弘法活动，请联系本中心地址或电邮。

 

休斯禅修中心谨启

2017年7月

联系方式

网站：www.houstonmeditationc.com

地址：7560 Harwin Drive, Houston, TX 77036, USA

电邮：hmc281@sbcglobal.net

 

编者前言

这本《具戒经讲记》[1]是由已故的马哈希尊者从1967年3月10日至11月16日这段时间内所讲述的十五个开示组成的。初版由佛教摄益协会（Buddha Sāsanānuggaha）[2]于1982年出版。我一如往常做了一些编辑工作，减少了不必要的巴利文的过度使用，并恢复正确的原始巴利文经文或注释。从十五个缅甸语长篇开示转换成一本有用的英文书，这是相当大工作量。

我希望在编辑过程中能保留西亚多珍贵教导的根本要义。那些熟悉西亚多的教导和实践四念处内观禅法的人将会从仔细阅读这些开示中获得巨大利益，将激励和引导他们的禅修练习。

我越编辑西亚多的开示，越感叹他的广博学识。他总是能够找到恰当的例证来说明他正在阐述的主题，如参考巴利文经文或注释书，包括经藏或阿毗达摩或《清净道论》和它的注疏等，他是这方面的专家。

在查询了多方面的参考书后，我最后看到了在第六次佛典结集时为什么《弥兰王问经》被收录在《小部经》里。大注释家觉音尊者在他的注释书里引用了《弥兰王问经》，因此甚至在觉音尊者的时代它也被看作是根本著作。马哈希尊者也屡次提到《弥兰王问经》，还有《清净道论》。


我加了索引，它也起到巴利文词汇表的作用。我增加了脚注，标明引用的巴利圣典协会（PTS）的巴利文经典。在翻译脚注过程中，参考资料通常在靠近书脊的标题旁边标出，或者如在《清净道论》中以方括号在正文中标出。PDF版本包含了超链接，链接到马哈希尊者的其他著作，或者链接到G.P. Malalasekera汇编的巴利文专用术语字典。

巴沙拉比丘

2013年8月

序言

对于那些真诚地以获得道果、涅槃为目的正在禅修或想要开始禅修的人来说，把《具戒经》看作是用功的标准程序是合适的。之所以这样说，是因为《具戒经》全面而精确地教导了：具足戒行功德的极为普通的人，如果他很认真地观照五取蕴的本质，真正地认识到它们的无常、苦、无我，毫无疑问他将成为一位须陀洹果(sotāpanna)圣者。同样地，如果一位须陀洹果圣者精勤地继续修习内观，那么他将提升到斯陀含果位，进一步体证法的真相。如果他继续全心全意地修习内观，斯陀含圣者将获得阿那含果位。最后，一位阿那含圣者继续以适当的正念禅修，如果达到了真实的证悟，他将成为阿罗汉圣者。显而易见，如果你没有严格遵守这个程序，你甚至不会有成为须陀洹圣者的愿望。更为重要的是，如果没有正确地持守好戒律，或者即使完全持好了戒律而在看、听等的当下没有以正念观照明显的取蕴，或者不知道真相或没有觉察到五取蕴的无常、苦、无我的实相，你也不可能达到须陀洹果位。

在此强调的要点是以持续的正念观察五取蕴的本质，由此，有关无常、苦、无我三共相的法的实相将会被清晰了知，这会导向不同层次的观智。

在这部讲记里提到，如果我们下定决心尽全力来观照法，首先要达到戒清净 (sīla visuddhi)，这是七清净之一，是实现内观禅修的目标的基本必要条件。

这部讲记呈现着真知灼见的智慧之光，它让人们注意否定正确修行方法的如下邪见：“既然已经知道了无常、苦、无我，就不必观照了。如果观照，就只有苦——只要不观照而让心独自在那（the mind is left alone），就能获得内心寂静和安宁。”关于这种荒谬的观点，作者给予了驳斥，这种驳斥实际是一种坚定的判定，是和佛陀的神圣的愿望相一致的。此判定是一种迫切的需要，特别在当今时代，因为有许多歧见由不同的宗派传播，这些宗派是在第三次佛典结集结束时即发展起来的。在久远的过去，目犍连子帝须尊者宣讲《论事》，反驳各种各样的邪见，诸如我论，它是深深植根于“我”的邪见。然而，在那些远古时代，尚没有阻止修习八正道或修习禅定或内观的邪见出现。今天，一些相似法发展到阻碍或阻挡依照八正道来禅修的程度。如果如此异端邪说不能被阻止或掐断在萌芽状态，那么佛陀教导的三部分：教(pariyatti)、行(paṭipatti)、证(paṭivedha)也许很快就会渐隐消失了。

《具戒经》的原始教导中包含和显示了正确的禅修方法，阻止了那些错误见解和异端观念的传播。马哈希尊者详细解释了这部经，对那些真正希望跟随正确方法导向道果涅槃的人来说，这无疑是宝贵的资源。

《具戒经》最初由舍利弗（Sāriputta）尊者教导，舍利弗尊者回复摩诃俱希罗（Mahā Koṭṭhika）尊者的提问。舍利弗是佛陀的两大上首弟子之一，摩诃俱希罗尊者是一位拥有无碍解智(paṭisambhidā-ñāṇa)的杰出的比丘，能教授高尚的人明辨是非。在此由马哈希尊者以简明和易懂的语言配以生动优美的表达，解释了这部经。

这部讲记的一个独有的特点是它以很少有的方式展现了须陀洹果圣者内在的圣洁和独特的品质。这不但对禅修者有多方面的益处，而且将可能帮助他们了解自己修行进步的程度和克服任何可能会遇到的疑虑。这的确是一个福祉。再者，这也是一个依据《大念处经》实修教导的卓越讲述，涉及观照五取蕴的基本练习、培育开发无常和苦的观智、缘起法、通过心眼洞见色法的真实特性、无我的教义、贪爱产生的原因和通过观智根除贪爱的方法、通过禅修获得观智、怎样运用正定和正念获得须陀洹果位和更高果位。简而言之，这部鼓舞人心的经典，揭示了正念观照五取蕴的方法，能可靠地引导具备清净戒行的禅修者，达到不同阶层的观智直到阿罗汉道果。

此外，这部讲记还生动地描述了阿罗汉圣者的十种力量，显示了他们拥有何种精神特征，怎样看他们的行为举止，他们是怎样没有内心贪染的等。阿罗汉圣者根除了定力和慧力的障碍，总是保持着精神上的觉醒。显露阿罗汉圣者的诸如此类的高贵品质，的确令人增长见闻和饶有趣味。对于那些真正热心修习内观禅修的人来说，本书中提到的指导原则是具有权威性的和宝贵的。

祈愿大家都能运用正确内观禅修方法持续观照，洞察无休止的轮回中不可避免的危险和痛苦，就在今生迅速获得解脱导向涅槃！


敏瑞（Min Swe）


佛教摄益协会秘书

马哈希禅修中心

第一部分

1967年3月10日开示

今天我要开示的主题是《具戒经》，它出自于《相应部·蕴品》，是与《多闻经》[3]相关联的一部经。

导言

一次，舍利弗尊者和摩诃俱希罗尊者一起安居在波罗奈斯（Bārāṇasī）仙人堕处（Isipatana）的鹿野苑精舍，接受佛陀的指导。在佛陀的众弟子中，舍利弗尊者以智慧第一著称。摩诃俱希罗尊者名声略逊，但在佛陀的八十位大弟子中，他的无碍解智无人能比并以此而著称。无碍解智是一种解析或辩证的科学，一般说来，它是研究经典中文句的含义和主旨，以求精确性。无碍解智有四个部分：

1. 义无碍解(attha paṭisambhidā)——分析含义，通过恰当的词源分析使得学法学生获得文句的真实含义。

2. 法无碍解(Dhamma paṭisambhidā)——分析教法，使得学生正确地理解经文文本。

3. 词无碍解(nirutti paṭisambhidā)——分析语法，教导学生语法或句法分析方法。

4. 辩无碍解(paṭibhāna paṭisambhidā)——分析核心本质，赋予学生鉴别文字作品的能力。

所有阿罗汉都被认为精于无碍解智，但是摩诃俱希罗尊者在这方面尤为出色，因此，佛陀宣称摩诃俱希罗尊者在无碍解智方面是所有阿罗汉中最优秀的，甚至超过舍利弗尊者。这两位长老居住在四方院（Catusāla）里。所谓的四方院就是一个带院子的长方形的砖石建筑，院子中间有一口井。

摩诃俱希罗尊者的提问

一次，摩诃俱希罗尊者在极喜的禅修中度过了一整天后，下座来到舍利弗尊者处，即兴与他进行了一场愉快的对话，摩诃俱希罗尊者向舍利弗尊者提出了以下的问题：


“舍利弗贤友！请问一位戒行清净的比丘，怎样明智且善巧地致力于佛法的修习中？”

首先我们必须理解什么样的人才可以称之为比丘。一个人有前瞻性地看到了轮回的过患，于是致力于从轮回中解脱出来，这样的人才可以称之为比丘。当一位在家居士申请加入僧团时，他表明他出家的目的是为了解脱轮回之苦。然而，什么是轮回？

所有的感受都来自于六根——眼、耳、鼻、舌、身、意，是感受造成了痛苦。然而，在无明的障碍下，人们把感受当作是令人愉悦的东西，于是粘着它们，促使贪爱生起。贪爱粘着感官所缘，于是执取就产生了。接着无明、贪爱、执取三者共同造成了内心烦恼的轮转。人们一旦受欲望的驱动，就会变得除了努力去满足欲望以外其他什么都看不见了，这样就产生了业，业导致新的“有”产生。在上一期“存有”的死灰里“新有”产生了。然后，生命之流迈向衰老和病苦，最后死亡抵达，它携着恸哭（parideva）、疼痛（dukkha）[4]、悲伤（domanassa）和失望（upāyāsa）而来，这些是业果（vipāka）。这样就由三种轮转构成了轮回，也就是烦恼轮转（kilesā vaṭṭa）、业轮转（kamma vaṭṭa）和果报轮转（vipāka vaṭṭa）。

生命的轮回

轮回是可怕的。每个生命个体出生然后死亡，然后再出生再死亡，无限循环下去，直到世界的尽头。然而，我们无从知道它何时会终止，因为轮回没有开始，也没有结束。一旦出生了，便长大成人，获得知识和阅历，然后便死亡，并再度在年轻妇女的子宫中受孕。

从你的过去世看，将成为你母亲的年轻女人可能跟你孙女的年龄相仿，多么讽刺的命运啊！尽管你必须在母亲的子宫里孕育，却隐覆了前世的智慧和才能，至少要等到出生时重见天日并过完了早年的生活。你渐渐长大成人，谋生艰难，为衣食住行基本生存不得不努力工作。在这个奋斗过程中你可能突然病倒，这就是一种苦。而在奋力谋生过程中，我们可能会被竞争对手打败，这是另外一种苦。无论何时当我们不能获得我们所想要的，苦就在逼迫我们。最后老病死会为逼迫我们而来，直到生命最后一刻，这就是苦怎样贯穿我们的一生。

苦在畜生道更为显著。动物鲜有自然死亡的。鸡、鸭、牛、猪之类被人类屠宰以供食用。牛的命运更加令人心碎，它们先是作为负重的牲口为人类服务，而最终还要成为肉食被人类吃掉。在森林里动物也极不安全，因为那里是弱肉强食。

除了畜生道外，还有其他的众生：地狱、饿鬼、阿修罗，苦浸透了这四恶道。那些福报足够再生到人间的人，认为恶道和他们没有关系；然而，请明智地看待这点。如果人们不相信善恶因果法则，他们必定会随意地造恶，像这样的人就是正在排队去恶道占位置了。

有人也许会说可以在天界找到快乐。然而，在天界如果他不能达成他的愿望，他也会感到难过。一位天人临终前带着未实现的愿望，便可能会有不善念生起，那么那些不善念可能拉他下堕到四恶道。一位天人如果幸运的话，会再生到人间，但是在人间他仍然不能脱离老、病、死之苦。如果一个人不修习内观，他将在无尽的生死轮回中不断地受苦。这样讲并不是盲目地相信经典里所说的轮回再生，而是遵循缘起法的因果法则。如果一个人真正地学习了因果业力法则，他会渐渐认识到轮回确实是非常的苦。正是基于这份认识，在家人才出家修行，希望脱离轮回之苦。

当一个人出家成为比丘后，他需要守戒。刚出家的比丘单纯天真，因为那个阶段他没有什么烦恼。他的言行通常还不错。如果他努力持好戒律及其它寺院规章，他就能很好地维持这种单纯的生活。偶尔他可能觉得自己犯了戒，在这种情况下，他得去向他的导师忏悔并得到指导以重新恢复清净。然后，他会被宽恕，他的戒行仍保持清净。如果一位比丘戒行清净后，下一步他将如何致力于修习佛法呢？这就是摩诃俱希罗尊者提出的问题。

在导言中我提到过《多闻经》，在那部经中，摩诃俱希罗尊者问一位比丘完成经典学习后如何全身心修行。如果把这两部经放在一起来看，它的问题是：一位比丘，在戒行清净和完成了经典学习后，他将如何全身心地修习佛法？现在，我将阐述这个问题的第一部分。

舍利弗尊者的回答

舍利弗尊者如是答道：


“摩诃俱希罗贤友！作为一位比丘，他的戒行清净后，他应当明智地致力于观照五取蕴，观其为无常、苦，如病患、疮痈、肉中刺。


它们是有害的，像发高烧般地折磨人；它们的行为举止如陌路人；它们是易散的、空的、无我的；比丘必须带着这样正确的正念观察五取蕴。”

舍利弗尊者在此处所详细解释的十一种观察五取蕴的方法，与佛陀在《禅那经》里的教导是一致的。首先，要正确理解此处所提到的蕴、聚，共有四种取蕴：对感官欲乐的执取（kāmupādāna爱取），对邪见的执取（diṭṭhupādāna见取），对仪式仪典的执取（sīlabbatupādāna戒禁取），对我见的执取（attavādupādāna我论取）。

在感官的世界里，六根接触所缘产生感受。结果是执取的增长，这是贪爱造成的。其他三种执取来自于错误的见解（邪见）。在三种错误的见解中，最基本的是我见，认为五蕴身心是我或常。第二种错误的见解是对仪式仪典的执取，它与八正道的方向相背（详细请见关于缘起法开示的第七章第二部分。）最后一种错误的见解关涉否认业果法则的宗教信仰。以上四种执取可以被简化归结为贪爱和邪见。

两个主要的执取

因此，贪爱和邪见是对五蕴身心两种主要的执取形式。当色尘出现在我们的眼根时，我们说“我们看见”，因而我们以为眼所缘、眼根、色尘都是有形的，是一个活生生的个体的产物。眼睛是活的，被看的所缘是活的，这个能看和能认识所缘的物质身体也是活的。它给予我们一个自我的存在印象，因此每个人说：“我看见。”每个人都粘着于“我”的感觉。为测试你自己是否执取于“我”或自我存在，不妨问自己一个简单的问题：“你最爱谁？”

你最爱谁？

有个故事回答了这个问题。这个故事发生在憍萨罗国波斯匿国王时代。故事是这样的：

摩利迦是一位卖花姑娘。一天，她在去花园的路上遇到了佛陀，出于对佛陀深深的信仰，她供养了一些糕饼给佛陀。佛陀告诉她，因着她的善举，她将会成为王后。那时，波斯匿国王刚刚与阿阇世国王交战战败，在逃离途中，偶然地来到摩利迦所在的花园，摩利迦收留并细心照顾了他。国家恢复了和平后，国王就迎娶了摩利迦为王后。由于不像其他人那样善于奉承，摩利迦来到皇宫后倍感孤独。知道此事之后，国王为了取悦王后，就问王后一个问题：你爱谁有超过你爱我？

王后摩利迦暗自想道：“无疑国王想要我这么一个回复来表明我爱他胜过爱任何人。然而，我不能为了迎合他而说谎。”于是她回答说：“陛下，我最爱我自己，我没有爱任何人超过爱我自己。”

她未能取悦国王，接着她问了国王同样的问题：“你有爱任何人超过你爱你自己的吗？”国王不得不承认没有。

第二天，国王将他和王后的对话讲述给佛陀听，佛陀告诉他：“就算在整个国家去寻找，也找不到任何一个人爱别人胜过爱自己的。既然所有有情都爱着自己，我们应该小心不要伤害到任何众生。”

这个故事表明当自我牵扯进来之后，贪爱会增长为执取。我引用这个例子是为了反驳某些人的观点，他们认为如果看到了无常、苦、无我三共相后就断除了所有的执取。事实上，他们最爱的仍然还是他们自己。

五蕴，也称之为五取蕴，因为当色蕴工作时，其他蕴也工作了。眼睛是感觉器官，属于色蕴。当它看时，受、想、行、识蕴都运作了。当蕴生起时，如果一个人认为所看到之物是属于看者，那么他就想：“这是我的(etaṃ mama)。”接着他开始抓取，也就是贪爱。当一个人声称“自我”或“我”存在时，这份声称源自于“我”的概念，这归计为对邪见的执取。

五取蕴

五取蕴包括：

色取蕴(rūpupādānakkhandha),

受取蕴(vedanupādānakkhandha)，

想取蕴(saññupādānakkhandha)，

行取蕴(saṅkhār-upādānakkhandha)，

识取蕴(viññāṇupādānak-khandha)。

你不必在别处寻找五取蕴，它们就在你身心之内。

对色尘的执取

当我们去看的那一刻，眼根和色尘相触的那一刻，对色尘的执取就产生了。根尘相触时，缘于色法的可意或不可意，就产生了愉悦或不愉悦的感受，诸如此类的感受就构成了受取蕴。刚刚被看的色尘立即被忆起，那时想产生了，它就构成了想取蕴。紧跟着行蕴生起，使得去看的现象产生，诸如此类聚集成行取蕴。最后眼识生起，它称之为识取蕴[5]。

当你没有以三共相的角度去观察所缘时，你可能就会错误地认知这个世界，认为这个色受想行识是我或我的。你就会很满意这个“我”的概念，粘着于“我”。我见导致贪爱。贪爱增长时，一个人就会尽力做各种事情以满足所生起的种种欲望。为满足欲望所采取的行动，有的可能是善业，有的可能是不善业。当善业多时，他就可能再生于较高的生存界；但是如果恶业多时，就可能会下堕到四恶道。然而，不论怎样，他都被困在六道轮回里受苦。

每次看的时候有正念地随念，贪爱就会止息。《大念处经》讲述了如何建立正念：当你行走时知道在行走。行、住、坐、卧时，如实知道行、住、坐、卧。当你弯曲四肢时知道弯曲，当伸展四肢时知道伸展，每一个肢体运动发生时知道它们发生。随着你定力的发展，你会了解到，在看的当下，眼睛和所缘是完全不同的，眼识和意识也是不同的。这些现象成对地生起而又一起灭去。任何东西生起那刻随即灭去。这转瞬即逝的特征就是苦。你实际所看到的不是一个我，只是现象的显现。这种如理作意会去除贪爱。贪爱一旦切断，就不会有新一轮的再次出生。当你的禅修达到这一特别时刻，苦即止息，也就是涅槃达成了，尽管它只有那么短暂的一瞬间。持续不断地禅修，内观力会不断提升，通过对八正道的践行，轮回将会止息。

对声音的执取

同样的原理可运用到对声所缘的执取。耳根和声音所缘相触，产生能被听到的声音[6]，这属于色蕴，然后对声音的执取就产生了。缘于色所缘的执着，就产生了愉悦或不愉悦的感受，它们就构成了受取蕴。接着，对声音的想产生，记忆或回忆产生，它属于想取蕴。然后，行取蕴生起，最后识生起，它被称为识取蕴。每次你听到一个声音，以正念观照诸取蕴，随着你不断地观察，贪爱执取就切断了。

对气味的执取

每次闻到一种气味时，观察鼻根和气味为色取蕴。当你感觉那气味是愉悦的或不愉悦的，观察受取蕴生起了。当你回忆或认出那气味，观察想取蕴生起。观察有意志力的活动刺激贪爱，那是行取蕴。观察对气味的识知的生起，这构成了识取蕴。

对味道的执取

现在我们观察舌头和味道，它们引生色取蕴。当你尝到令人愉悦的味道和令人不愉悦的味道时，你观察这令人愉悦的感受和令人不愉悦的感受，此感受就构成了受取蕴。当你回味那个味道时，想取蕴产生了，观察它。尝味道的过程中，思维活动跟随着生起，也就是行蕴生起。最后，对那个味道的识知建立起来了，对那个识的执取构成识取蕴。

对触所缘的执取

触觉遍布全身。无论你触摸哪里，知道触觉在那里。全身无一处没有触觉。触觉能感知身体内外的事物，识知地火风元素的存在。它知道软硬，即地大的特性；它知道冷热或温度，即火大的特性；它知道移动和对移动的阻挡，即风大的特性。因而触识是所有识蕴中最为普遍存在的。但是如果没有相当的正念，你无法看到它的实相。

当我们看见美丽的事物时，我们认出它们，并感到快乐。当我们看见丑陋的事物时，我们感到厌恶。当我们听到愉悦的声音时，我们说它们是美妙的，而当我们听到刺耳的声音时，我们认为它们是可恶的。我们区分好恶——当我们看、听、嗅、尝或接触所缘时，我们把所缘标识为令人愉悦的或令人讨厌的。事实上，根据《阿毗达摩》的阐述[7]，这些标识并不是究竟真实法，它们仅仅是对于善业和不善业的结果的执取。由于它们仅仅是概念法，我们应该以中舍心去看待它们。唯有当禅修者以正念去观察现象时，他才有可能看到实相，才可获得关于愉悦或痛苦的真实的知见。当禅修者观察感受时，他注意到触识、知道触识的心和行蕴，而后者使心转向触识。

我们必须在五取蕴生起那一刻就随即观察它们。如果没有在它们生起的那一刻观察、记忆、随念、注意到它们，那么“我”的概念就占据了我们的心。因此，观照身根和触所缘，它们构成色蕴。观察对愉悦和不愉悦感受粘着的倾向，那是受取蕴。对那些感受的各种“想”就生出想取蕴，也应观察它们。对产生接触及其结果的意志行为的执取，也应该被作为行取蕴观照。对识的执取集聚成识取蕴，同样也须观照。

《大念处经》中指导说：禅修者在行走时须了知在行走，站立时须了知在站立，坐着时须了知在坐着，躺卧时须了知在躺卧。禅修者通过持续地禅修培育出定力后，他就会意识到是动机导致经行时动作的产生。经行时，禅修者看到受、想、行、识四蕴在工作。当他经行感到快乐时，那么，愉悦的受蕴生起了。如果他忆起（界定）他正在经行，这时想蕴生起了。如果他努力地去经行，行蕴（mental formation）生起了。如果他在经行当中贪或嗔卷进来，例如，由于不能从别人面前通过而感到很别扭，此时行蕴的运作就更显著。如果他意识到他在经行，这时识蕴在工作。如果他感到疲劳或僵硬，或者感到轻松，此时可以确定受蕴在工作了。如果他不能认出这些与诸取蕴相关联的现象，那么他就会被“我”困住了。因而，他也许会想：“我在走”或“我的身体在走”。那么此刻“我”或“我的”的概念就建立了。然而，禅修者在经行时同时观诸蕴无常、苦、无我三共相，那样“我”的概念便得以去除。

培育开发内观智慧

内观智慧可以通过行禅获得。当一个人想要经行，“我要走”的动机生起，此动机激起运动元素（风大），把要走的意愿传递给色身，然后它控制了全身，根据指令全身开始运动，这个现象称之为走。如上阐释表明没有一个“我”在走，不是“我”在走，是心——那个由运动元素服务和支持的心，驱使身体在走，走只是心的森罗万象的策谋中的一个，它促使运动元素来达成它的意愿。因此，它只不过是由运动元素配合的心的生灭过程。它是转瞬即逝的，因而是非常不如意的，且无实质的。

腹部升降

禅修指导有提醒禅修者观照腹部升降，让禅修者知道运动元素（风大）的功能。当胸部或腹部随空气而膨胀或收缩，禅修者清楚地感觉到升降的运动，换句话说，他感觉到身体被运动接触，是运动本身产生了对身体的接触；而普通人则想当然地认定这个接收到触觉的身体是属于他的，尤其是这个正在升降的腹部是属于他的，或者诸如此类的想法。事实上，是取蕴在力促他如此认为。

随着禅修者持续地练习，他的定力得到发展，他会意识到所有腹部升降现象不过是身和心的运作。一旦他意识到这点，对身心的贪爱就消失了。正是为了证得无我的真理，才让你们运用内观智慧观照腹部升降。

这个禅修方法很简单，它易于获得定力。你不必寻找禅修所缘，腹部膨胀升起时你注意腹部的升起，然后腹部收缩下降时你注意它的下降。你不必过度地专注，只须努力观察连续发生的升降两个现象，就不会出现过度专注的情形。专注的精进力和专注的行为会保持完美的平衡，这样会使你很快获得定力。随着定力的发展，最终你能区分名色，这称之为名色分别智。

当你到达这个阶段后，你也许会觉察到，当你站立时，这个站的行为从觉知站的行为中分离出来。当你经行时，经行是一回事，而觉知经行是另外一回事。当你伸展或弯曲你的身体时，也许你会意识到觉知的心和被觉知的所缘不是相同的，而是两个截然不同的事物。因此，什么存在于我们这个身体中？除了物质和心外，什么也没有，没有活着的东西。如果你继续依照这种方法内观禅修，你将渐渐明白无常、苦、无我三共相。

对法尘的执取

想或识知的过程（如我们缅语里说的）与意识活动相关，它是非常广泛的。我们一醒来就开始思考、想像。意识的基础存在于身体之内，心所依处存在于物质躯体框架内。当我们想起愉悦的事情，我们就感到快乐，这快乐是一种愉悦的感受。当我们想起不愉悦的事情，我们就感觉到不愉悦，也就是悲伤。有时我们对我们所想的可能没有什么感觉，也就是舍受生起。然而，它不如寻、伺、贪、慢、信、正念那样明显。寻的功能是将心导向所缘。伺的功能是将心投注在所缘。贪和其他的心所我们常常遇到，无须解释。它们都属于五十二种心所，其中最不明显的是舍心所；然而，如果你有正念，你就会观照到它。

当我们的注意力投向一个目标时，我们觉知它，此时想蕴是明显的。接着你可能通过心行或有意志的行为让意门心路过程完成，此时行蕴生起了；同样非常明显，它会促使心去工作，由此导致行为的产生。我们说话、行走、坐着、站立、弯曲或伸展四肢都是心行指挥的。除去受蕴和想蕴，余下的五十种心所是容易识别的。所有身、语、意的行为都是行蕴，因此所有这些都是能被观察和知道的感官所缘和心。一忘记观察所缘的那刻，思维就生起，那么无常和缘起的实相就会被错失，导致人们的错误地认为这样一种执取的感觉是“我”，诸行及其性质属于那个“我”。

当我们想像色法时，意识就在那里，对色法特质的执取，就是色取蕴。当我们的想像引起苦或乐的时候，受取蕴就生起了。在想像的过程中，内心的印象生起时，想取蕴就生起了。在想像过程中，有意志的内心活动在起作用，行取蕴就产生了。对意识的执取促使识取蕴的生起。

归纳如上所述要点如下：

1．比丘戒行和教理具足后，必须以正念观察五取蕴（色受想行识）。

2．执取导致“我”或“我的”的概念的生起。

3．所有执取可以归纳为两大类：邪见和贪爱。

4. 五取蕴应该被有正念地标记观照，以便证得无执取的法而获益。

在结束这部分开示之前，我还想对如何观照心的所缘（法尘）的方法多讲一些。当你观察腹部升降的同时，你的心也许会偏离禅修所缘，跑到其他东西上面，每次它们生起时，标记它们。当观察腹部起伏时，你也许会经历到如下种种心理活动的生起：欲望、满意、快乐、生气、沮丧、憎恨、厌恶、害怕、羞愧、同情、信心、悲伤等等。在禅修过程中，当生灭随观智（udayabbaya-ñāṇa）和坏灭随观智（bhaṅga-ñāṇa）生起，你会了解名法诸蕴的本质，你的禅修会变得更容易。

记住就在你的身心内观察五取蕴，不必在别的地方寻找。当你观照诸法时，正确地观照它们。也就是说，你必须以正念来禅修，那意味着你必须观察无常、苦、无我三共相。

观无常

随着持续地观照，定力得以发展，禅修者将亲身体验到能观和所观的生起灭去，他将能够分辨出能观的心和被观的所缘，这使得他确信无常的实相。明了无常后，苦和无我同样会明了。注释书里说对无常的认识有三个阶段：

1. 理解什么是无常。

2. 熟悉无常的特性。

3. 最后获得对无常的观智。

五蕴皆无常。随着呼气和吸气，腹部会膨胀收缩，观察腹部的这些运动变化。当你坐下来、去接触、去看、去听或者去想时，观察它们。当你感觉热或疼痛时，继续观察那些感受的无常，不要松懈。当定力增强时，你将会亲见五蕴生起又即刻灭去，那便是无常的表现。

注释书里说能观的心和被观的所缘的生起灭去，展示了无常的特性。未生之前它们不曾存于此处或彼处，生起之后它们即刻消失。任何法生起了随即灭去，消失而成为过去。禅修者亲自体验现象的生起灭去；而不具有正念的人则不能觉察到这点，他们认为这个“我”已经存在了很久了，而所看到听到的所缘也已经存在很久了，他们看不到灭去。

当禅修者达到坏灭智这个阶段，他完全投入地觉察灭去之流转：内心非常敏锐地专注在上面，他觉察到现起的法通过意门刚一露头就即刻被掐灭，就像灯火刚一出现就被掐灭，又如闪电一闪即逝。这样的情形便是无常的特性。

明了无常的特性后，可以说禅修者自己对无常有了内观体验。当你能明了述生灭之流转的状态，就说明你已经达到那一智慧的阶次。这种证悟不是通过书本学习获得的，而是通过实修经验，在以正念观照诸法的那一刻获得的。

禅修者应遵照舍利弗尊者的教导，带着正念来精勤实践，体会五蕴的无常特性。

愿在此恭敬聆听这场开示的听众们能够正确地理解无常的自然特性，以便对五蕴的执取得以去除，直至获得内观智慧，实现苦的止息，抵达涅槃。

第二部分

1967年3月25日

在前面的开示中我提到舍利弗尊者的告诫：一位比丘教理具足后他应该也致力于观照五取蕴。有时禅修者也许因没有获得一位指导老师而不得不独自禅修，此时通过学习加强戒律是最为合适的。

慧的定义

《清净道论》中提到如果一位想证得观智的禅修者熟知五蕴名法色法、六处(āyatanā)、四大(dhātu)、五根 (indriya)、四圣谛(saccā)和缘起法(paṭiccasamuppāda)等知识，将有助于他的进步。在实践运用法来训练培育心的过程中，万一疑惑生起时，这些知识将有助于他确定什么是正确的什么是错误的。

那些在一位作为向导、学者和朋友的导师的指导下禅修的人，毫无疑问他们将获得如下的相关基础知识：所有和合之物皆由名色法构成，所有现象与因果相关，各种现象遵循无常法则，能够在我们自身之内发现苦谛和集谛，并且能通过观照苦和苦因的本质而达到灭谛和道谛。如果你拥有了这些基础知识，就可以称之为：为获得内观智慧做了良好的准备。

一次天王请佛陀简明地解释佛法，以便他能轻易地理解佛法和达到涅槃，即所有苦的止息。佛陀给他作了如下开示：

“哦，天王！如果一位比丘认识到把这个世界看作为恒常的、令人满意的、实有的这个观点是错误的话，那么在我的教导中，一定会认为他已经获得了增上慧。”

这句简略的话就是现在这篇开示中所说的慧。如果禅修者认识到三共相，目的就达到了，因为设法了知三共相，是正念禅修的精髓，涉及观照一切现象。这符合《大念处经》的规定。这里增上慧定义为这样的慧：引导禅修者了解所有需要了解的有关名色诸蕴的本质和特征。它意指面向诸取蕴的慧，而诸取蕴应该以正念来观察。

简单地说，当你看时你必须观察看，听时观察听。最终你的定力加强，你渐渐知道名法色法的特性。当你专注于观察热时，你将知道热的特性。然而，你必须记住热是一回事，观察热的心是另一回事。如果你能够区分热的色法和观察热的名法，你就已经获得了名色分别智。

随着你的定力进一步加强，你将渐渐认识到你看是因为你有能看的眼睛，你弯身是因为有推动身体去弯的意愿。这就是缘摄受智（paccaya-pariggaha-ñāṇa）。当这两种观智一起[8]生起时，我们就说获得了增上慧。

仅仅学习不能获得观智

增上慧已经讲解了。根据《清净道论》的注释书，还有其他的慧：通过从别人提供的信息学习得到的智慧（sutamayā-paññā闻所成慧），通过思惟推理获得的智慧（cintāmaya-paññā思所成慧），通过禅修获得的智慧(bhāvanāmayā-paññā修所成慧)，和通过增上慧获得的智慧(abhiññā paññā通慧)。我们首先学习别人教导我们的知识知道名色法的本质，接着我们深入地思考它们，这是在着手禅修之前。通过内观禅修获得的增上慧远远高于前面所提的慧。然而，禅修者必须通过学习开始获得这些知识，以便使得他能够达到生灭随观智和坏灭随观智。这就是佛陀所说：

“已经获得和缘起诸法的本质相关智慧的比丘，最终将会认识到所有的现象都从属于无常法则。”

为证得观智所需准备的有关学识，概述为如下几个要点：

1.所有名法色法诸蕴都是无常、苦和无我的。

2.一位禅修者要修习内观禅法，拥有了这个知识就够了。

3.禅修者应该如理作意名色，必须以正念观察名色。

4.禅修者应体证到所有的现象只不过是无常和苦的自然本质的显现而已。

缘起法

禅修者禅修所需的基础知识是认识五蕴和贪爱，认识五蕴为苦（dukkha saccā苦谛），和认识贪爱为苦因（集谛samudaya saccā）。贪爱是因，五蕴是果。对禅修者来说，这个知识足以体证法。如果他体悟了这个法，他知道因果法则，他可能被认为体悟了缘起法，缘起法简述如下：

“Ye dhammā hetuppabhāvā, tesaṃ hetuṃ Tathāgato āha,

Tesañca yo nirodho, evaṃ vādi mahāsamaṇo”

“所有现象由因生，如来揭示了它们的起因和它们的止息。这就是大圣人所说。”

《相应部》中《缘起相应经》[9]说：“无明缘行，行缘（结生）识[10]，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老、死、愁、悲、苦、忧、恼。”

所有的这些因和果在第一段“Ye dhammā…”开始已简洁地显示了。注释书说，这表明这首偈颂显示了：第一、苦谛；第二、集谛；最后、灭谛和道谛。贪爱是因，苦是果。苦灭（nibbāna涅槃）是道谛发展的结果。因此当我们说起四圣谛时，就包含了缘起法，反之亦然。

在这个主题上我将开展一些详细的讲述，目的是反击某些诽谤者。他们以《阐那经》[11]的教导为基础，断言禅修者如果没有理解他们所认为的缘起法版本就不应该进行内观禅修。这断言挫伤了禅修者的士气。

让我们回顾一下阐那尊者的故事。佛陀般涅槃后，按照佛陀的指示，僧团对阐那尊者实行默摈的惩罚，他变得非常的激动。在年长比丘的指导下他开始禅修，他们教导他以正念观察五蕴的真实本质。他们教导他色是无常的，受、想、行、识也是无常的；色是无我的和无实质性的，受、想、行、识也是如此。然而，阐那尊者先前的我见根深蒂固，因此他开始自行推理，认为如果没有一个东西是实有的，那么业行的累积产生业果是不可能的。普通人对邪见的执取（diṭṭhupādāna见取）就是这样产生的。

注释书说：

在没有接受因果法则的前提下，阐那尊者开始禅修，他微弱的观智不足以动摇自我的观念，反而产生了另一个印象：如果根除所有的意志活动，它们就变得什么都没有了。因此他变得害怕起来，担心生命存在会以死亡终结。在这一点上，由于微弱和无力的观智不足以克服对自我的执取，一个无知的普通人很可能理解为自我的消失。因而他也许会想：“我将会不再存在！我将会不再出生！”他想他将要跌落到一个无底的深渊。他非常像某位偶然听到长老诵经的婆罗门。一次，精通三藏的朱拉那嘎（Cūḷanāga）长老正在一座青铜色寺院多楼层大楼的底层大厅诵三共相经文，那时一位不知名的婆罗门碰巧听到了诵经，生起了这样的认识：所有的行蕴是空无的和无效的。由于这样理解法，他感觉被扔进了无底的深渊。因此他跑出寺院的门，回到家，将他儿子抱在胸前，说：“儿子！思惟了释迦牟尼叙述的法义后，我感觉失落和被摧毁了般！”

现在解释一下这个注释。很明显阐那尊者没有以正念观察名色法。假如他以正念观察名色法，他就会培育出定力，并有能力区分名色。最终他会发现缘起的诸法生起灭去的真相，这些法都必有三共相。然而，在这个案例中阐那尊者的思惟如此肤浅，他没有以正念观察五蕴之流，他所练习的这种禅修称之为“微弱的内观(dubbala-vipassanā)”，注释书所提到的逃离了真相的婆罗门的故事就是这样。

内观禅修有助于培育名色分别智和缘摄受智，这是观智的初级阶段，被称之为“幼小的观智(taruṇa-vipassanā)”。因此，诽谤者引用阐那尊者的例子是非常不正确的，他们说没有缘起法的知识就不能练习内观，这样会误导一些已经开始正确禅修的禅修者偏离正道。

当禅修者观照名色法，获得定力，他能够区分名色法，识别六根和六尘。他会理解是由动机产生动作，认识到没有观察现象就会导致贪爱增长，贪爱增长会阻碍领悟实相。贪爱驱使他去满足欲望，从而产生业。善业得到善果，不善业得到不善果。当了知了所有这些因果关系，三共相的信念就在心中渐渐稳固地建立起来。如果说一下就获得了确信而不需完成所有观智的阶次，这也许有些冒失。尽管你也许没有缘起法的牢固基础，如果你以这些基础知识开始禅修，一步一步实践，直到获得增上慧，你就不会像阐那尊者那样掉进困惑的深渊。也许我们会注意到阐那尊者经过所有的失败之后，在他听阿难尊者解释缘起法的那刻，最后终于获得了道智果智。因此，禅修者即便是佛法知识没有准备好，他在一位禅修导师的指导下也将变得娴熟。

因而，舍利弗尊者回答摩诃俱希罗尊者的提问如下：

“摩诃俱希罗贤友！禅修者教理知识[12]具足后，他应当正确地将心致力于观察五取蕴的无常、苦和无我。”

《具戒经》强调戒，而《多闻经》强调知识或慧。根据这两部经，做出如下推理应该没问题：如果一位比丘在戒行和教理知识两者具足后，他致力于禅修，这样会更好些。

色取蕴

取蕴包含名法和色法。当色法作为所缘呈现时，它被认为是形状或颜色，翻译的时候就是这样翻译的。当要显示它的固有性质时，一般用最接近的词翻译成物质。视觉所缘、听觉所缘、嗅觉所缘、味觉所缘和触觉所缘都是物质。在《噉食经》[13]里它被定义为如下：

“Kiñca, bhikkhave, rūpaṃ vadetha? Ruppatīti kho, bhikkhave, tasmā‘Rūpa’nti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapa sarīsapa samphassenapi ruppati. Ruppatī’ti kho, bhikkhave, tasmā‘Rūpa’nti vuccati.”

“哦，比丘！为什么这样称谓色法？它被这样称谓是因为它易于变化。为什么它变化？它变化是因为冷或热、饥饿或干渴、虱咬、或蚊叮、或蛇咬、或暴露或日晒。由于它变化的属性，因而它被称之为色法。”

色法的根本意义是变化或坏灭。心识刹那有三个阶段：生起(upāda)、续住(ṭhiti)、坏灭(bhaṅga)，变化发生在坏灭阶段。然而，这不意味着每一种物质一直总是在坏灭的。只有当与稳定相违背的因素出现时它才改变它的特征。

因冷变化

经典里引用了物质的可变性和极冷有关的例子。恶道之一世界边际地狱，这样称谓是因为它所占据的空间在这世界边远处。它是如此极度的寒冷，任何注定掉进去的人将立即冻结成冰。我们知道这个不是经由实际体验，而是来自书本所说。然而，我将试着举一些来自生活的真实的例子。在印度西北部的马西萨卡（Mahiṃsaka）省，人们常常死于降雪，由于整个冬天下雪非常冷。我所提到的马西萨卡就是现代的浦那（Poona），它位于海拔6,000英尺高度。在缅甸，东枝（Taunggyi）、 莫谷（Mogok）和 贾宾（Kyatpyin）位于海拔4,000英尺高，也是极度的寒冷，住在那里的人们，如果没有足够的衣服，就死于寒冷。我记起在Kayah省的老人常常死于寒冷的冬天，他们大部分是帕当人（Padaungs）。人们说冬天对本地居民来说是死亡的季节。在缅甸中部的大部分地区，寒冷的季节里水和椰子油都结冰，这证明了物质随着温度而变化，当它因温度发生突然的变化时，它就变得不稳定。

因热变化

注释书提到在无间地狱里由于热而遭毁坏的现象，那是最糟糕的地狱。在夏天由于热我们大量地流汗。燃烧和电击是因热受苦的例子。当你喝滚热的汤时，你经验到热，流汗是热的结果。因此物质随着热而遭遇变化。

因饥渴变化

因饥渴而变化在鬼道可找到，他们不能脱离这种苦。在人道的饥荒时代，饥饿是最剧烈的感觉，它导致色身的体力发生变化。在阿修罗（asura）的世界里，不知道有水。一位阿修罗伽拉甘加伽(Kālakañjakā)[14]找水解渴。

他发现恒河之水在流淌，但是当他到达水流处时，这整个开阔的水流变成了一张石板。他整晚跑来跑去以希望能获得一滴水也行。黎明时，一位比丘例行托钵时遇到了他，发现这可怜的生灵不能获得他所找的水，于是这位比丘将水倒入他的嘴巴里。比丘要离开的时候问这饥渴的生灵是否感到满足舒服了些。这位阿修罗，如他原来那样粗鲁地赌咒发誓道，“没有一滴水进入我的嘴巴，这是真的，如果我所说的不是真的，那让我继续在这阿修罗道受苦。”这是经典里说的故事。如果你想获得饥渴的个人体会，去那些缺水的村落。在离我家乡谢昆村(Seikkhun)有一点距离的地方，有一个村子名叫Khunnakhaukkon，那里有一名男子确实死于饥渴。

因虫咬变化

我想大家都知道被虫咬的结果，被咬后感觉痒，伤口肿胀，这是因为色法遭受到一个变化。对于因病导致的变化，每个人有自己的经验。沙漠居民相当熟悉因太阳暴晒引起的色身变化。有这么一则故事，一位妇女带着她的孩子在一沙漠里旅行，一天，她和她的同伴们分开了，不得不独自前行。对旅行者来说，通常晚上旅行而白天在帐篷或遮阴棚休息。由于她独自旅行，没有遮阴棚，她坐在她的篮子上，篮子里装着她的孩子。当太阳热得无法忍受时，她被迫坐在她自己孩子的背上休息。这个事件符合缅甸谚语：“当人们不得已的时候，即便一位母亲也不能把她自己的孩子看作如同她自己那样。”

不是所有的色法总是在变化中

有些富于想象力的人喜欢想：既然色法意味着变化，变化着的是色法，固性或硬性不是色法，热不是色法，以及我们所看到的也不是色法，它们只是概念法，不是真实的。他们这样的思考方式，是他们头脑修行的结果。这让我想起某一位教导禅修的在家居士，他断言色身，这被观照的所缘，它自身是易变的或易毁坏的，这表明正念练习是无益的。这肤浅的解释根于没有正确地理解注释书。色法是变化的，但是它不是所有时候都在变化。变化只发生在某一充分的因缘下，那个因缘破坏了它的稳定性。当冷或热破坏色法的稳定性时，它就发生变化。《清净道论》大注疏钞说：


“色法具有变化的特性，它意味着变化。然而，这里的变化是指相对立的力量发生冲突时所发生的情况，显示着新的色法从旧的色法中生起的事实。”

那么，色法变化怎么运用于梵天界呢？当两股相对的力量交锋时，梵天界的色法也从属于变化的特性，这种本质特征即便在梵天界也无可避免。

然而，在梵天界很少有两股相对的力量作用于彼此，如热或冷。从结生心到死亡心梵天神的色法似乎保持着不变。因而，物质的固有的品质一直保持着，它不是每时每刻变化着，但是当上述的启动的因缘现起时，变化就产生了。

诸取蕴怎样生起的

在和看、听、闻、尝、触、想相关的六识生起的时刻，五取蕴的实相能被看见。在生的特定的刹那，名色应当依照无常等法则进行观照。没有观照三共相将导致“我”或“我的”的观念产生，执取就会占主导位置。以正念观察这个执取，将会截断业行之流，没有执取就没有新的有生起。当有终止时，老和病就不能生起，所有苦就终止了。

观照苦

当定力发展时，禅修者将逐渐理解缘起的事物的因果，能够看见名法和色法的生灭。万物生成，接着毁坏，然后再次生成，再次毁坏，无穷无尽。如果禅修者看见这相续的变化，他会获得随观无常(aniccānupassanā)的观智。然而，你对这样的实相的确信必须是深层的，因为只有那时你才会真正认识到苦是有害的并且所有有害的事物是可怕的。这种确信将导向厌离智(nibbidā-ñāṇa)的培育。最后，道智果智会生起。这直接体验的智慧是随观苦(dukkhānupassanā)的观智。

所有的现象都是无常的。凡是无常的都是苦的。然而，什么是真正的苦？生起即刻又灭去，反复无可避免，这样的逼迫性是真正的苦。逼迫性本身就是所有烦扰的根源。苦的特性就是逼迫性。当你不断正念观照所有缘起的现象的生起灭去，你就培育了苦随观智。毁坏肯定是苦，你也许会认为生成不应该看作苦，然而，万物生成就是为了毁坏。你也许曾经看到过海滨退潮时一些小蟹在泥滩里挖洞，当涨潮时这些洞全部被冲走了毁坏了，当退潮时这些小生物又开始挖洞了，这些洞将来还是会在涨潮时被冲走，一如以前，对它们来说，这难道不是苦吗？

一位妇女想要有一个孩子，但是久不孕育，终于，她生了一个孩子，很高兴，然而，不久那孩子死了，多悲哀！在纪念孩子生日的那天，她捶胸恸哭。她想如果她不怀这个孩子更好！还有更糟的例子，有些妈妈生育了好几个孩子却全部死了。

这种生起灭去的实相本质不断压迫着我们。每当苦呈现于六根门时，禅修者以正念观察苦的特性，由此获得苦随观智。对于禅修者来说，不可能知道所有苦的根源；但是当他观察缘生的现象时，对于苦的生起将有亲身体验，那是根源于色身和心。一个感官所缘引生了一个不想要的感觉印象，无疑会产生不愉悦的令人厌恶的感受。这就是苦。

无需多言，苦引生害怕和担忧。想依靠这色身来救援，而这色身的属性是毁坏离散，因此就像居住在年久失修的危楼的居民，任何时刻都有楼塌下来被压死的危险。

观色如病似伤

色法像疾病或伤口那样。一位病人失去了胃口和睡眠，他不能像健康人那样做自己喜欢做的事。他依赖于照顾他的人。如果卧床不起，对他来说更糟。他不得不在别人的帮助下洗澡、穿衣、喂食和上厕所。不管他喜欢不喜欢，他不得不锻炼身体。当他想要抓痒，他不得不让别人来替他做。因而，他总是依赖别人。同样如此，色法是依赖者。

色法也像化脓的疮。烦恼，如贪、嗔、痴，就像从六个脓疮洞里流出来的脓水，那六个脓疮洞就是六根。禅修者观照苦时应注意这比喻。

色法也像荆棘。它刺穿肉体后卡在那里了，而你不能自己把它拔出来。所有不善业产生不善果报。你为你所做的罪行付出代价。当你所造的业是恶的，最后你将置身于困境中。逆境逼迫你近乎疯狂，为了满足衣食住的基本需要，你努力挣扎着。在谋生的奋斗挣扎中，你也许遭受欺压或受害，生活中的竞争是如此激烈。当你渐渐年老时，你认识到谋生是多么麻烦的事。如果只是因为这色身和心行而造恶，你注定将落到恶道。

色法也好比是发高烧。有许多处方疗愈高烧，然而，却没有一种疗愈身心高烧的处方，身心高烧不断地逼迫着我们。无论你在哪里，不管是在恶道、畜生道、人道还是天道，你都不能逃离这名色蕴集的猛攻。哪里都充满了苦，即使你再生到人道或天道，你仍然从属于老、病、死的苦。

体证须陀洹果

苦的轮回无止尽。然而，内观禅修能为体证须陀洹果铺一条路，那就是观照五取蕴的无常、苦、无我三共相。

按照舍利弗尊者所说：

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā’ti.”（Silavantgasutta，SN22.122）


“摩诃俱希罗贤友！如果一位比丘的戒行清净后，观照五取蕴是无常、苦、是病患、疮痈、箭镖、惨境、折磨、外敌、崩溃、空、无我，那么他有可能体证须陀洹果。”《相应部·蕴相应122具戒经》

简而言之，这意味着如果你按照上述指定的方法修内观观照五取蕴，你有望体证须陀洹果。

我像往常一样以祈愿来结束这场开示，祈愿在座的听众，以此听法和观照五取蕴修行的功德，尽快获得涅槃!

第三部分

1967年4月5日和5月8日

我前面的开示是讲述观照名法色法的无常和苦的属性，接下来我将讲述关于无我或无实质性的属性。然而，开始讲述之前，让我为你们解释一下什么是我或自我。

“我”的教义

灵魂或我的教义在印度被广泛地接受。在印度教的经典里有提到，当一个个体在他母亲的子宫里孕育时，活的灵体就在这个个体的身体里生起。缅甸人也受这种观念的影响，认为一个主导精神或者活的灵体居住在身体内，充当着这个世界的道德主管者和我们业果的分配者。据说它有权力根据我们的愿望调节我们的业行。这种我称之为主人我(sāmī atta)。

“主人”意思是一个拥有者或统治者。我，作为主人，指挥事情发生。当我想要我走，我走；当我想要我吃，我吃；当我想要我坐，我坐；如此等等。我是这个自我，这个自我属于我。这种承认个体或常住身（sakkāya有身，常住身）的观念来自于复合的（compound）有身见（sakkāya-diṭṭhi有身见，萨迦耶见，个体常住见）。这种邪见接受了自我存在，因此它也被看作我见(atta-diṭṭhi)。然而，佛陀在《无我相经》里给我们如下教导：

“Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe — ‘Evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe — ‘Evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.”

“比丘们，色无我。比丘们，因为，如果色有我，色不应导致病苦，也应能愿色为：‘让色这样（好），让色不这样（坏）。’然而，比丘们！因为色无我，因此，色导致病苦，也不能愿色为：‘让色这样（好），让色不这样（坏）。’”

因此，色不能满足我们想要色这样或不想要色那样的希望和欲求。同样地，受、想、行和识也是无我的，你不能向它们请求说，“让它们表现这样，让它们不表现这样。”它们都趋向病苦或衰败，并不能满足我们的欲求和期望。

“Anatta”(无我)是一个复合词，由“na”(无)和“atta”(我)组成，意思是无我。然而，我们博学的老师按照缅甸语的用法把它译作为“不能作主导的”，它被翻译为这样是因为他们想强调去掉“我”的意思，这个“我”就像一位控制支配的主人。

如我前面所说，色法应该被看作完全的陌生人。这和《具戒经》里说的是一致的。它强调禅修者应该理解色法的自然本质这个事实，也就是色法是无我的，它不能被指挥。如果你有一位朋友，你也许可以请他为你做某些事情，他肯定帮忙。然而，你不能要求一位完全陌生的人为你做事情。

那些信仰“我”的教义的人们假设有一个活的灵体长久地居住在他们的身体里直到他们死亡。当死亡来临时这灵体通过鼻子或嘴巴离开身体。这种自我的观点称之为住者我(nivāsī atta)。这些自我主义者也相信当色身毁坏后，这个常住我抛弃它的旧家去找新家。他们说它是极其微小的，以致于它能够穿越厚墙。佛陀告诫我们不要在色、受、想、行、识里去寻找它。只有当这种将色法当作自我的家的观念被抛弃时，禅修者才能看到实相。所有的身、语、意活动都是由我引起的，这是另外一种形式的自我主义者，称之为作者我(kāraka atta)。这种自我主义者想，“我看、我听、我走、我站或我坐，因为我一直被自我驱使着。”然而，当看、听等生起时，禅修者以正念观察看、听等，他就会了解没有一个我存在驱使着任何人。行动仅仅发生在名法和色法配合时，其中一个作为原因，另一个作为结果。为了认识现象的真实本质，鼓励禅修者观照缘起的现象。请记住如下的指导：

“当你走时，观察你在走，并将这一原则运用到所有的肢体运动中去，如弯身、伸展等”。当你正感觉到痛苦或快乐时，你也许会认为是你自己在感觉痛苦或难过。这种感觉源自于对自我的观念的执取；这种自我主义者被称之为受者我(vedaka atta)。佛陀想让我们破除我见，他教导我们观察三种感受：乐受、苦受、不苦不乐受，它们都从属于无常法则。然而，有些非遵奉者，按照他们的想象，教导禅修者只观照不苦不乐受，其他两种都不要观照。这样的教学违反了佛教的教义。那些接受了这种思惟方式的人就错失了对苦受和乐受的实相的了解。心的中舍状态是不容易被感觉到和了解的，因而禅修者也许不能观照它，结果他就完全迷惑了，不断遭到潜伏的烦恼的攻击。在这种情形下，他就在无意中丧失了佛陀的教导所赠予的利益。

我们认真地学习了上述四种我见，它们表明只有以三共相的角度在内观禅修中观照名法色法，才能实现根除错误的我见。马虎随意地将身体解析成各元素是不足够的。禅修时色法明显地消失了，这也是不够的，因为以色法为我的观念似乎被放弃了，但心仍然紧紧地抓住它的所缘，仍然保留了我见的基础。在这种情形下，禅修者会认为，“是我在禅修，是我获得了知识，我感觉快乐。”这意味着他仍然执着受、想、行、识为我。为了抛弃自我的观念和获得无我的正确智慧，以这里所建议的正确方式去禅修是必不可少的。

观照五取蕴时，禅修者必须把它们看作是无常的(aniccato)，故而苦(dukkhato)。它们也必须被看作疾病(rogato)或化脓的疮(gaṇḍato)。你必须知道它们如肉中刺(sallato)般疼痛。由于它们导向不善业不善果，它们是沉重的(ābādhato)，它们如陌生人般(parato)难以控制，它们如发高烧般逼迫着病人(aghato)，它们有不断毁坏的属性(palokato)。你也必须记得它们是空(suññato)和无我的 (anattato)。

每个人都认为他自己或她自己拥有可触摸到的真实的身体，是一个活着的生命，无论怎样自我分析，解析成多么微细的部分，都不能阻止他相信我存在的观念。“我思，故我在。”然而，当禅修者坚信所有因缘和合的事物都是无常的，自我的观念就会减弱。每次他以相应的正念观察所缘和观察的心，他就会发现在观察的每个当下观察的心和被观察的所缘两者都灭去。他此刻就看到了无我。这种无我的智慧逐渐发展有三个阶段：第一、认识到五取蕴不是我，这等同于实证了无我的真理；第二、将会生起这样的认识：在这缘起的现象世界，万物随它们自身的因缘而发生，没有任何主宰者控制或统治它们。这称之为无我的一个特性。发现了无我或无常住身后，禅修者继续观照五取蕴，留意观照无我的十一种方式，最终获得无我随观智(anattānupassanā-ñāṇa)。

观照三共相

总而言之，上述与禅修有关的十一种观点会把三共相的含义传达给禅修者。然而，由于如下的原因，无常观是难于透彻理解的。

第一、一个人以正念观察到名色的生灭是极为稀有的。现象界所有事物看起来似乎是相续的，换句话说，所有生命存在是相续的。这种相续性隐藏了所有缘起的事物不断流变的真正事实。因而在这种情形下，无常的特性一直隐藏在相续性的假象里。自然界中所见的所有现象都是连续的这种观念，只有以正见才能破除。当禅修者观照无常的特性，它的真实本质就自己呈现。这和《清净道论》中的教导相一致。先前还没有生起的事物，现在生起，即刻灭去。这现象像闪电的一闪。你看到的那一闪刚才还没有，然而现在它闪现了，下一刻它就消失了！它确实是无常的，但是很难被认识到，因为想蕴的相续性掩盖了闪电的瞬变本质的真相。当名法色法生起时，这种掩盖使得我们不能正确地观察它们的生灭。

缘起的事物的无常本质的真相不能只通过思考名色五蕴或者通过默念它们的生灭而获得体证。必须在每次根尘相触时观照看、听、闻、尝或触。这符合如下的教导：

“当你走时观察走，所有的肢体动作都必须被觉察。每当痛苦、快乐和不苦不乐生起时你必须认出它们。当心伴随贪爱生起时，必须以正念观察它。必须努力在欲望和贪欲刚冒头时即刻觉知它们。观察的心必须要在被观察的所缘出现的那一刻就照见它们。”

即刻照见

只有当你能在现象发生时即刻照见，才能知道名法色法的真实本质。在闪电的类比里，只有在它发生的那刻你看见它，你才知道它的生灭，才理解它的真实本质。因此，注意如下三点：

1. 为了知道现象的真实本质，当它生起时观察它。

2. 当知道了它的真实本质，生灭就显而易见了。

3. 只有当你认识到了五蕴的生灭，你才能获得无常的观智。

当你没有在现象生起的那刻观察它，你就总认为它是相续的，它在事件链上似乎没有间断。这是相续的概念(santati-paññatti)。受这种概念的影响，你在“我”的观念下忙碌，于是你认为你的自我是一个永久的实体，这使得你说，“我听、我看。是我想、我知道。”

白蚂蚁成群列队前行，看起来像一条长长的连续不断的线条，但是近距离去看就知道每个蚂蚁并没有和另一个连接在一起。禅修者不会将任何现象看作一个连续的事件链。他看到前后有间隔有区别。你过去所看到的不是你现在所看的。前一瞬间你所获得的印象不同于现在接收到的。每一个都是完全独特而不同于另一个。这些说明适用于所有其他与感觉相关联的现象。每个现象生起随即灭去。当你知道了这个特性时，你就培育了无常随观智。

四威仪掩盖苦

四威仪是指行、住、坐、卧四种姿势。它们有助于保持身体舒服。当身体舒服了，它就不感到疼痛和苦。《清净道论》说，由于没有以正念观察身体被苦逼迫的本质，以及四种姿势增加了这种疏忽大意，苦的特性被掩盖了。如果你致力于观察苦逼迫的本质，不通过四种姿势来获得舒服感，那么疼痛和苦就完全显露了。我们很少把身体上普通的不舒服看作是苦，是因为我们能通过转换姿势或做运动来消除它们。我们没有认识到这被逼迫的本质或者苦，但它却总是潜伏在身体里。当你开始禅修时，你不断觉知你的身体行为，你的心一直是警觉的，因而你能够留意到看、听或触。当你观照腹部起伏，你也许会感觉到困倦、热或疼痛。你观察到所有这些感受。此时你想要换姿势来缓解这种不舒服感。当这种想换姿势的欲望生起时你观察到它。接着你也许设法换了姿势。如果是这样，你观察设法换姿势的动作。或者，你也许忍耐着所有的不舒服，专注地观察疲劳的感受。最终，疲劳的感受消失了，你获得了色身终归就是一堆苦的智慧，这种智慧称之为苦随观智（dukkhānupassanā-ñāṇa）。

密集性掩盖无我

由名色诸元素构成的事物是可以分开和解析的[15]。然而，普通人由于没有正念觉察这一本质，在密集性(ghana-paññatti直译：密集概念)这一观念的作用下，把缘起的事物当作一个不可分割的巨大而有实质的整体。这种密集性掩盖了无我的真实性或无实质性。能够分别名法色法的组成的禅修者，会明了它不具有任何实质。

无我的特性之一是不可控制性，我们无法要求这个“我”顺从我们的愿望，我们不能指挥它成为这样或不成为这样，所有一切（控制）归于无效。那些不习惯于禅修的人会抱有这种印象：他们之所以看见事物，是因为他们有想要去看它们的意愿。比如，当他们有听的意愿，他们就能听；当他们有弯曲或伸展身体的意愿，他们就能弯曲或伸展身体；或当他们有想的意愿，他们就能想。他们假定这个我是他们所有行动的主宰者和他们命运的裁决者。然而，对一个禅修者而言，所有出现的事物只不过是名法色法，因着它的生灭本质而生灭。所有业行随顺自然的进程，没有一个我能操控它们。眼睛接触到视觉所缘（色尘），看就发生了。你也许没有欲望去看，也许没有任何意图去看，然而，当所缘接触到眼睛，你不得不看。上述情形同样适用于听、闻、尝、触和想。你也许希望只有快乐的事情发生，诸如此类的所有快乐的事情永远等候着你。然而，既然你没有能力控制或操纵你所认为的自我，那么，没有什么会如你所愿。对于那些没有按照所建议的方法禅修的人，名色五蕴的密集性掩盖了缘起万物无实质性的实相。密集性表现在四个方面：1）相续密集(santati-ghana)，2）整体密集(samūha-ghana)，3）功能密集(kicca-ghana)，4）所缘密集(ārammaṇa-ghana)。

相续密集

我已经讲述了相续的概念，它与相续密集有关。当你看见一个所缘时，你看见它的图像，持续一刹那，之后它消失了，成为过去。接着，下一个图像立即填补空白，给你一个印象以为过去的图像和现在的图像是连结的，形成相续的链，因而产生了似乎是同一所缘的外表，这导致你相信现象界是不变的和稳定的，这就是相续密集。

当我们看见某个事物、听到某个声音和想起某件事情时，看、听和想是分开的和有区别的。我们刚刚所看过的、听过的或想过的，完全不同于我们现在正在看的、听的或想的。然而，对于一个普通人来说，整个认知过程是相续的，似乎那个所缘作为一个实体存在着并贯穿于整个过程。一个假定的能看、听或想的我或自我就从这个过程生起了。因此，我们说，“我看、我听、我想”，似乎这个“我”自始至终保持不变。这个假定阻碍了一个非禅修者认识到无我的真相。然而，观察名法色法的生起灭去的禅修者会获得无常和无实质性的清晰的观智。这种观智消除所有相续性和密集性的概念。

整体密集

心的所有因素合并起来，给我们一个整体的印象。眼识、耳识、鼻识、舌识和身识协力促成概念产生，它们共同组成一个人，保持整体性和实有感。那就是所有在行蕴领域里的现象构成个人或有个性的个体。一个缺乏观智的普通人尽管从书本学过“物质可以分解成各种成分”，但是他还是会认为，“我看、我听、我想”。当一位有正念的观察者检测自己时，他认识到眼根、视觉所缘、眼识和源于看的愉悦感受的功能各不相同。而看时没有觉知看的人更多地认为这些作用合并起来产生一个实体的自我，并思惟，“我是这具物质身体，它有眼睛；我看到的手和脚是我的；那个看后体验到快乐的感受的人是我自己。”物质合并成一个集合体，给予我们整体的印象，接着错误地理解为密集的实体，被认同为一个人。这称之为整体密集(samūha-ghana)。

已经获得生灭随观智和坏灭随观智的禅修者能正确了解眼根、视觉所缘和眼识是分开的和不同的，都有衰败的属性。当个人的概念被摧毁了，无我的真相就显露出来了，这种观智称之为无我随观智。

功能密集

眼识执行识别视觉所缘的功能，耳识执行识别听觉所缘的功能。然而，非禅修者认为正是他们的自我在执行这些功能，因而结果就是他们看或他们听。因为日常生活的“我”的观念处处存在，就引生出一个被看作是原始推动者的自我。在看的现象中，眼根执行接受视觉所缘提供的图像的功能，眼识接手后执行识别的工作。当这些不同的功能被合起来作为一个整体，自我实体的概念就生起，以为它在现象生起时享受色与声；这个概念称之为功能密集(kicca-ghana)，由多个功能整合而来。内观禅修者能够在所发生的一切中，区分眼根、所缘和眼识各自的功能。当定力得到发展时，他能够透过功能的不同，区分名法色法，最后认识到名法色法一起坏灭。这显示了自我的并不存在。所有缘起的事物是无实质性的和不坚固的。因而，培育了无我随观智。

所缘密集

当心接触到视觉所缘时看发生了，当心接触到听觉所缘时听发生了，当心接触到嗅觉所缘时闻发生了，当心接触到味觉所缘时尝发生了，当心接触到触觉所缘时触发生了，当心接触到法尘时想发生了。在所有这些现象中，感官所缘变化多样；但是这个能缘的主体似乎是一个个体担负看、听等所有的行动，这些行动由他所创造。这就是由许多不同的所缘合力变成的密集的概念，它称之为所缘密集(ārammaṇa-ghana)。

一位已经培育了观智的禅修者完全觉察到看和听是两个不同的法，尽管看和听（好像）同时发生[16]。如果注意力专注在一个法上，禅修者能够领会到前一瞬间所看的不是现在所看的。此外，禅修者能够了解视觉所缘是在观照的当下就灭去。因此，对禅修者而言，许多看、听等过程不是由个人引起的，它们只是法的多个方面的呈现。这种思惟方式事实上摧毁了密集的概念，并导向无我随观智。

《清净道论大疏钞》说，元素合并成复合体，复合体构建了密集的概念，而当密集的概念被破碎时，无我的特性就显而易见。名法色法相互作用，联合成一个实体。当你没有诸行的知识背景，你就把这个复合体当作一个实体。这种观念称之为整体的概念（整体密集）。你以这样的方式把功能有区别的现象当作一个整体或实体；眼根、视觉所缘和眼识是分开的和不同的，然而，普通人把所有这些不同的现象当作一个完整的整体，这种概念是功能密集。还有其他现象，比如各个入处[17]，它们倾向不同的感官所缘，因而可以按这些基本性质区分。然而，普通人把它们当作一个实体，这种密集的概念称之为所缘密集[18]。然而，当内观禅修获得进步而有助力时，实体或密集的观念就破裂了，就像手触泡沫那样。接着就会认识到所有的现象自然发生，没有一个主宰在推动它们，它们只是生起灭去。这四种密集协力创造出“我”的观念，当以正念适当地观察到它们的实相本质时，就认识到了无我的特性。

无我、真实与表象

当物质被分解成元素，通常实体性的概念就消失了。有些人也许会认为如果这个实体性的概念消失了，那么无我随观智就建立了。然而，这种轻易获得的认识不能引导你确信无实体性的教义，因为尽管实体性的身体感觉已经被抛弃了，但你仍然粘着这“个人”的概念。如果实体性的观念仍然保留在意识里，你不能体证无我。在无色界，梵天神没有身体，但是由于他们仍然有意识，他们把意识当作他们的自我而不能明了无我。你也许能去掉身体的观念，但是你仍然粘着心的观念。必须记住，即使当你获得了无我的触知智，你可能在究竟法上的根基还没有变得坚定稳固。只有当你观察五蕴的生灭，获得了它们不可控制性的实际体验，你才能肯定地说你知道了无实体性。在佛陀的教法外，圣贤者如萨拉帕嘎（Sarabhaṅga），他是一位菩萨，他能教导无常和苦，但不能教导无我，因为无我非常难以解释。佛陀在第一次亲自向五比丘解释无我时，他不得不通过先介绍无常和苦来解释无我。

在佛陀的教法之外的人们都知道无常法则的一些基本知识。当一个罐子坏了，这提醒你，它是无常的。当你跌倒了受伤了，你也许会对自己惊叫道：生命是苦。然而，这样的启示都是概念法，难于深入，除非你通过内观禅修体证了无常和苦的绝对真理。

然而，你不要气馁。在《增支部·第九集》第一经开示中说[19]，如果认识到了无常，也能认识到无我。注释书也解释说一旦知道了无常，也会知道苦和无我。

禅修的益处

你们也许会问：禅修观照三共相有什么益处？关于这个提问，请注意舍利弗尊者所说：

“摩诃俱希罗贤友！如果一位比丘的戒行清净后，以正念观照五取蕴是无常、苦、无实体性（无我），那么他有可能体证须陀洹果。”

我将于下一次开示中讲述须陀洹果圣者这个主题。现在让我以一向的祈愿来结束这次开示。

愿所有听过这次《具戒经》开示的人们通过内观禅修体证五取蕴的实相获得涅槃！

第四部分

1967年5月23日和6月7日

我在上次开示中讲述了关于佛陀建议的观照五取蕴的三共相的十一种方法。在这次开示中我将讲述《禅那经》，经文说，当一位比丘从初禅中出来，他通常思维观照入定时的五蕴，涉及前述十一个方面。

禅那经[20]

节录《禅那经》部分如下：

“(Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? )Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati — ‘Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.”

“比丘伴随着寻和伺住初禅，远离五欲和不善心，生喜乐。初禅出[21]，观五蕴。证知五蕴是无常、苦、如病、如疮或肉中刺，它们是有毒的，像发高烧般折磨人，它们的行为举止表现如陌生人，它们易于离散溃败、是空、无我。他畏避这些现象，将他的心导向不死之法，正思维之：‘此为寂静，此为殊胜，也就是，止息诸行，舍弃所有再生，摧毁贪爱、离欲、灭、涅槃。’如果他坚决不动摇，他就摧毁所有烦恼，获得究竟涅槃（阿罗汉果）。”

这段经文的基本意思是一位比丘从禅定中出来后，观照在定中仍然存在的五取蕴，觉察无常的十一个方面。禅定时心专注在禅定状态。出禅定后他专注在观照上，这能够通过欲界善(kāmāvacara kusala)而获得。这意味着，当你在禅定中你经历到禅那心(jhāna citta)，而像常人状态的比丘体验到欲界善心(kāmāvacara kusala citta)。

注释书对《禅那经》中“将心导向不死之法”这句话解释如下：“禅修者也许会通过传闻、通过适当地学习经典、通过获取世俗的知识而倾向于涅槃，但是他尚不能决断涅槃是最高的宁静这个事实。然而他可能已经直觉地知道涅槃的特性。如果一位比丘确立了涅槃的知识，这意味着他以三共相为所缘不断观照，已经获得了观智。当四个道智依序完成时，他将会获得阿罗汉果位。”

当你完全确信所有诸行是苦时，心会倾向于涅槃。因此心被道智鼓励，尽力脱离诸行，拥抱涅槃。如果没有内观禅修，你将不能获得道智，你也须注意这点。

《无常经》

现在我将为你们讲述《无常经》，它讲述导向厌离智(nibbidā-ñāṇa)的禅修：

“比丘们！色是无常，受是无常，想是无常，行是无常，识是无常。因而多闻圣弟子厌离色、受、想、行、识。厌离已，心向于舍。舍已，心解脱。解脱已，他知道，‘我生已尽，梵行已立，所做已办，不受后有。’”

佛陀解释省察智(paccavekkhaṇa-ñāṇa)时，说了如上这些话。当你观照五蕴，得知五蕴皆是空无实质的，厌离智就会培育起来。然而，有些人轻视内观禅修，坚持认为如果一个人已经理解了无常就不必观照了，这种思惟方法不能引导你根除爱欲和导向道果涅槃。在有关五蕴的同一章，《苦经》和《无我经》紧随着《无常经》，同样的观照方法也适用。

必须培育厌离智


只有当五蕴的缺点过患充分地被认识到了，厌离智才能真正地培育起来。那些生活在干旱区的人们对于他们所在之地的不利条件茫然不知，只有当旱季来临饥渴和饥饿威胁他们的时候，他们才意识到那个地方的缺点，才会带着厌恶离开那里。人们通常满足于他们的色身，他们粘着它们而一点也没有想过三共相。他们对教导缺乏坚定的信念和诚心。对他们来说，通往涅槃的大门已关闭。

对五取蕴的无知


我们每天看、听、闻、尝或触感官所缘，然而，我们很少以三共相的角度去观照它们。无疑地，我们在经典里读过它们，但我们几乎不知道看、听等包含了五取蕴。因此我们把无常看作常，把苦看作快乐，把无实体性看作有实体性。我们将这世界看作是稳定的、快乐的和实有的。在这种愚痴驱使下，我们不能获得厌离智和道智果智。

观智引生厌离

当你获得了观智时，你渐渐厌倦五蕴这个累赘。内观禅修定力增强时，你逐渐完全觉察到被觉知的所缘和觉知的心一起生起灭去，前者是因，后者是果。这个相续的生起灭去是无常的和苦的。由于没有一个人能控制它，所以我们认为的那个“我”根本就是无实质性的和空的。这种观智标志着审察倾向的开端，被称之为触知智(sammasana-ñāṇa)。

随着禅修者继续练习，他将亲身体验到五蕴快速生灭转瞬即逝的实相，以光和色显示出来，让禅修者会感受震撼的喜乐。然而，当你一直保持着警觉时身和心两者都会处于平静中，各种记忆和影像以极快的速度生起。当你达到生灭随观智时，就能明显地看到这种情形。


获得生灭随观智后，禅修者不理会喜乐，继续禅修，直到五蕴的生灭变得鲜明，特别是觉知的心和被觉知的所缘快速成对地灭去。在这个阶段，禅修者也许观察到腹部的升降而没有注意到腹部的形状。同样地，当观照经行或弯曲和伸展四肢时，你没有觉察到肢体的形状或移动的方式。现在你获得了坏灭随观智，这里以观察的心(ārammaṇaka)和被观察的所缘(ārammaṇa)来表述。这个阶段的观智在《清净道论》里描述如下[22]：

“Ñāṇe tikkhe vahante saṅkhāresu lahuṃ upaṭṭhahantesu uppādaṃ vā ṭhitiṃ vā pavattaṃ vā nimittaṃ vā na sampāpuṇāti. khayavayabhedanirodheyeva sati santiṭṭhati.”

“一旦他的观智训练得敏锐，诸行很快变得明显，他不再让正念关注所缘的生起、存续、发生或相貌特征，而是让正念只关注它们的止息，如毁灭、灭去和瓦解。”

当坏灭随观智生起时，观智变得如此锐利，几乎是自动地完全清晰地观察意志活动的运转。在这种情形下，观察的心略过观察法生起的阶段、住立的阶段和法的显像阶段，只透彻了知它的毁坏、衰退和崩溃。在生灭随观智阶段，名法色法的生起阶段变得非常清晰明显。在触知智的阶段，心路过程中的住立或停留(ṭhiti)的阶段呈现得清晰，这是相续性法则的结果，尽管你识别了名法色法的无常属性。然而，在进入这个审察推度智慧（触知智）阶段之前，由于还没有体验到五蕴的生灭，就只有现象的生起阶段明显。此时，甚至能够看到现象的影像。然而，在坏灭智阶段，每次观察现象时，既没有看到现象的生起，也没有看到现象的住立，也没有看到清晰的影像，此刻清晰的只有所观察的现象的灭去。这和禅修者所获得的个人体验一致。这表明写于1500年前的《清净道论》经得起时间的考验。

如下短句摘自《无碍解道》：

“Ārammaṇañca patisaṅkhā, bhaṅgañca anupassati; suññato ca upaṭṭhānaṃ, adhipaññāvipassanā.”

“禅修者获得了关于法尘的坏灭智，他继续观照觉知的心的坏灭。他将认识到所有诸行是空无实质的。这种认识是内观智的最高形式。”


此刻“我”的观念被坏灭智完全地摧毁。无论什么时候所有已知的现象都趋向衰败，畏惧感到来，这是怖畏现起智(bhayatupaṭṭhāna-ñāṇa)。它促使你抵达过患智(ādinava-ñāṇa)，即认识到五取蕴是过患、祸害。接着厌离智(nibbidā-ñāṇa)生起。曾经你把五取蕴视为自己的所有物，当这种厌恶的感觉产生时，你就会抛弃所有这些欲望，你期盼着完全摈弃它们。这种希望逃离五蕴的束缚的智慧是欲解脱智(muñcitukamyatā-ñāṇa)。

如果你真的想要逃离五蕴的重担，你必须进一步努力禅修。事实上，你必须付出特别的努力来观照五取蕴的无常、苦和无我。这种智慧称之为省察智(paṭisaṅkhā-ñāṇa)。当这个观智逐渐加强时，便培育了对于所有缘起的事物的平等的中舍心，这种智慧就是行舍智(saṅkhārupekkhā-ñāṇa)。《清净道论》以渔夫的比喻来注释省察智。

渔夫和他的捕获物

“一位渔夫想捕一条鱼，于是他拿起渔网，投放到水中。然后，他把手伸向水中的渔网口，抓到一条蛇的脖子。他乐了，想到，“我捕获了一条鱼。”他以为捕获到了一条大鱼，把它举起来看，当他看到三个记号时，觉察到这是一条蛇，他吓坏了，他看到了危险，对自己所捕获之物感到无趣（厌离），想要摆脱它，想着法子怎样丢开它。他从蛇尾的顶端开始，解开缠在手上的蛇。然后举臂过头甩了两三圈以削弱蛇的力量，顺势将它扔出，大喊道：“走开，毒蛇！”然后迅速地爬上岸，他站起来，回望刚刚去过的地方，想，“天啊！我从一条巨蛇之口逃脱了出来！”[23]

禅修者观察看、听等时，没有觉察到三共相，把现象当作是可爱的和愉悦的，他就非常像那位渔夫以为捕获到了一条鱼而感到高兴。接着禅修者发现他所认为的可爱之物是从属于无常、苦、无我三共相的，就像渔夫抓起鱼的脖子一看，看到了毒蛇的标记，他害怕了。认识到这个错误，禅修者对五蕴名色生起厌离，如果可能，想要扔掉它。

你已经认识到痛苦，如果你想逃离它，你就必须修习内观禅修观照三共相。在你已经知道三共相后，如果你被误导认为观照是多余的，那么你决不会到达欲解脱智。如果没有欲解脱智，解脱是不可能的。

我所列举的内观种类与《无碍解道》中解释的是一致的。

禅修导向须陀洹果

观照五取蕴，如本开示中强调的那样观照无常特性的十一个方面，这将引导禅修者迈向须陀洹果位。当达到行舍智时，禅修者以中舍心看待诸行——不再被愉悦或不愉悦的所缘所动摇。一旦达到这个阶段，对禅修者来说，所缘的生起灭去只是自然显现，不需特别用力去观察它们。无论它们或好或坏，都没有关系，他能在每一个现象发生的当下观察它们，一下就持续观察一两个小时。心，中舍柔和，迅速地看穿所有现象，自然与涅槃寂静协调一致，到时须陀洹道智成熟结果。道智果智成就了，他就成为了须陀洹圣者。

弥兰陀的提问：关于须陀洹圣者

如下的一段摘录于《弥兰王问经》：

“禅修者细心地培育他的觉察力，并逐步获得进展，直到某刻他的心的运作超过了不断生灭的相续性而进入无生灭的状态。当到达这种现象不生起的状态时，禅修者就看见了涅槃。”

当行舍智得到发展时，禅修者会到达随顺智(anuloma-ñāṇa)，具足蓬勃的力量。然后他获得道智果智，成为须陀洹圣者。这就是舍利弗尊者向摩诃俱希罗尊者解释的基础道阶段。

击碎烦恼的核心


《清净道论》说尽管一般的烦恼如贪心、嗔心和痴心象钢铁般不易碎，但是一旦心转向涅槃界，烦恼就碎裂了。当一位普通人面对令人愉悦的事物时，他就想拥有它们，因此贪心生起。而当他面对令人不愉悦的事时，伴随着嗔心，厌恶感生起。痴心使得普通人把不善的当作善的，或者把善的当作不善的。

插一句话，让我指出一点：通过唱歌跳舞宣传的布施是不适当的。布施者也许会对此布施感到满足，但是它导向不善行，如贪欲和贪婪。也必须要记得贪心生起时，嗔心会伴随而来。当欲望生起时，贪心的人就想拥有某物，如果他没有得到想要的，也许贪心就变成了嗔心。贪心使得人们认为所有的一切都是永久的、令人愉悦的、有实质性的。

持守五戒能去除身行和语行方面的烦恼，但是不能去除潜伏在心的贪、嗔、痴。只有通过禅修你才能去除它们。即便如此，也难去除我见(atta diṭṭhi)。禅修者也许能克服五盖（贪、嗔、昏沉、掉举和怀疑），但是这种克服只有得到禅定和保持定力时才能有效。对我见的执取和对存有的希求是非常顽固的，它们很难被挣脱。即便是梵天神，也是如此。禅定不能根除烦恼，只有观智才能做到。

须陀洹圣者的美德


以三共相的角度观照五蕴，能够根除所有随眠烦恼(anusaya kilesā)。然而，即便如此，还是很难根除相续随眠（santānānusaya）。只有道智才能根除它。因此说须陀洹圣者能打破坚如磐石的烦恼。不过，这里提及的烦恼是指有身见(sakkāya-diṭṭhi)、疑(vicikicchā)和戒禁取见(sīlabbataparāmāsa)三结，这些是导向四恶道的因。


如果禅修者继续修习内观，他将一直正念观察所有因缘和合物不过是名法和色法的组合。这意味着没有活着的实质或自我。然而，如果你疏于禅修，“我”的观念就会复现，引导你错误地相信有一个精神体存在。或许，这个信仰在今生不会出现，但是可能会在下一生重新抬头。对于须陀洹圣者来说，这种情形不会发生了。

须陀洹圣者已经建立了坚定的信仰。通过禅修练习和个人体验获得了智慧，他认识到名法和色法作为现象界的因和果一直是从属于无常等法则的。你越能认识到缘起事物的真实本质，你对佛陀的信仰就越增强。当须陀洹圣者实证涅槃后，对佛陀、佛法、僧团的信仰就坚定不移不可动摇了。

当对三宝的所有怀疑都消除了，你就对戒定慧三学培育了坚定的信心。此刻你已建立起正行，远离了所有否定八正道的仪式仪典。此时你拒绝相信那种没有四圣谛和八正道就能实现涅盘的教导。

戒禁取是指：执取仪式仪典以及模仿动物行为举止的苦行。它包括崇拜自然精灵和天神、天王和那些被人们信奉为创造者的神如梵天，人们期望他们能解脱他人的苦给予他人幸福。这些宗教修行教导人们，心应该保持宁静，而内观禅修要研究四圣谛，不用让心担负内观禅修的这个负担。他们主张心维持静止就可以获得安宁。由于不知道正确的道路，普通人跟随着虚假的老师并接受他们错误的教导。普通人(puthujjana凡夫)也就意味着有许多老师，因为他不知道一位真正的老师像什么样，他就会在自己遇到的很多老师中找出一位来。然而，须陀洹圣者知道真正的老师和真正的教导，他拒绝和轻视所有否定内观的仪式仪典。

在佛陀时代，有一位名叫维沙卡的在家女居士，她的公公崇拜裸行者。一次，他设宴供养这些假修行者，并邀请他儿媳参加这宴会。当她看到他们都是裸体的，她厌恶地离开了。须陀洹圣者摆脱了我见、疑和戒禁取见（仪式仪典）的束缚。这是根据巴利经典所说的。注释书说他们也摆脱了慳悋(macchariya)。

道智截断轮回

《清净道论》说须陀洹圣者的道智枯竭了无止尽的轮回汪洋，还摧损了贪爱之围墙。“无止尽”这个词表示轮回没有起点。这意味着轮回有无限的过去，到目前为止我们还没有能够自我解救出来，已过去的那些不能改变。然而，我们必须设法切断轮回，以便将来不再出生。如果我们没有这么做，它将在未来生构建出无止尽的苦。唯有通过培育发展圣道才能截断它。海洋里的水可以度量，而轮回的汪洋不可穷尽。如果现在还没有体证道智，轮回将无止尽地滔滔不绝！

不善行则为堕入恶道铺好了道路。在所有的苦难中，恶道之苦是最苦的。注释书说那里是造恶者的家，而那些造恶者总是疏忽佛法。他们也许会离开他们的家一小段时间，好像外出某地做一次简短的旅行，但是他们总是不久又返回了他们的旧巢。须陀洹圣者无需担心会落入到如此悲惨的生存地，至多七返人天，之后他将获得般涅槃。

俗语说成就了道智的圣者，所有通往恶道的大门已经关闭了。无疑一位须陀洹圣者还没有抛弃所有的贪、嗔、痴，但是他已经关闭了通向不善行的门。上述归纳为如下几点：

1. 须陀洹圣者体证到无我或无灵魂，只有名法和色法。

2. 他永远不会怀疑佛陀、佛法和僧团。

3. 轮回之汪洋已干枯，离最终的般涅槃保证不超过七生。

4. 四恶道的门已关闭。

圣者们的财富


圣道带来七种财富。然而，圣者们的财富不同于人世间的物质财富。一位菜农的财富是蔬菜，一位珠宝商的财富是他的金银宝石。他们觉得这些东西在他们的整个生活中非常有用，并且非常满足于它们。然而，在死亡时他们无法将它们带到下一生。这些东西的用处在拥有者死亡时终止。与圣者们的精神财富相比较而言，如此的物质财富显得苍白无意义，而圣者们的财富将有益于他们余下的所有来生。拥有了这种财富，他们了知了没有苦的状态；对那些已获得须陀洹果位的圣者们来说，没有了苦就是最高的幸福。

有七种圣财列举如下：

“Saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ.Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.

“Yassa ete dhanā atthi, itthiyā purisassa vā.Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.”

“信、戒、惭、愧、闻、舍、慧是圣者们所拥有的七种财富。拥有如此财富的人，无论是男人还是女人，都被看作是富有者。他们的生命不会无益地度过。”

对佛陀、佛法和僧团三宝的信心（Saddhā）使得通过正道到达须陀洹果位成为可能，这在前面的开示中讲述过了。

关于戒(sīla)，经典里说一位在家居士持守五戒，就能生活繁荣兴旺，决不堕入四恶道。如果你持守八戒或十戒，你的人生将更加圣洁。须陀洹圣者再也不会犯五戒，因此再也没有堕入恶道的可能。在佛陀的教化过程中，佛陀说过如果一个人建立起了对佛陀、佛法、僧团的信仰，持好了戒律，他也许可以宣称自己是须陀洹圣者了[24]。

惭(hirī) 与愧(ottappa)是指羞于造恶和畏惧造恶的两种善的性情，引导人们朝向绝对的纯净。如果一个人拥有了这两项美德，他就不愿造恶或犯罪。这样一个人可以看作离恶行的人，避免了因恶行带来不善业。

闻(suta)有两种：一种是从他人那里听闻学习，另一种是从自己个人观察中学习。有禅修习惯的禅修者被看作拥有这两种知识的人。

通常所有佛教徒都修习舍（cāga）即布施，无论适度布施，还是慷慨布施。须陀洹圣者慷慨地修习布施无所节制，将所有的东西布施给那些有德之人。在我开示的《通过八正道抵达涅槃》和《值得纪念的品质》(Saraṇīya Dhamma)中详尽地解释了须陀洹圣者的这项美德。

智慧(paññā)是须陀洹圣者的第七项美德。智慧有三种，也就是闻慧、思慧和修慧。


拥有这里所述七项圣财的在家居士被看作是富有者，尽管他们可能物质上贫穷。如此财富总是对他们多有饶益。

苏巴布达的故事

在佛陀时代，有一位麻风病人出生了，他有说不出的苦。当他母亲怀他时，受尽了饥饿的痛苦。当他出生后，她不得不为她自己和这新生儿去乞讨食物。然而，当他长大成人后，他母亲抛弃了他，给他一个乞讨的碗让他自己去乞食。因此，这位麻风病人流浪在街头，白天乞讨，晚上哭泣，这是因为他的病。这哭泣声干扰了邻居们，于是邻居们给他取了一个名字叫苏巴布达（Suppabuddha）——一个吵醒睡觉者的人。

他今生的悲惨不幸是因为他某一个前生恶语诬蔑了一位独觉佛(Paccekabuddha)，说：“那个穿得破破烂烂的在街上闲逛的麻风病人是谁？”这一不善业结了不善果，他反复地出生于恶道，此生最后返回人道是一位得麻风病的乞丐。

一天当他外出乞讨时遇到一个集会，那是聆听佛陀开示的法会。起先他想人们集合是因为有某人对路人施宴。然而，他发现这是一个非正式宗教集会，他就恭敬地听法。佛陀知道他拥有领悟法的潜质，特意为这乞丐开示了一个适合他的主题，结果，苏巴布达获得了须陀洹果位的道智果智。

他能成为须陀洹圣者有两个原因：第一，他波罗蜜圆满，这为他体证道智果智奠定了良好的基础。第二，由于他忏悔前生的罪恶，他为修行上的迫切感所触动(saṃvega) 。而那些富裕的人们很少被这种迫切感所触动，因此他们信心微弱。他跟随在佛陀的后面去寺院，他独自走落在最后。那时，天王下来想测试他的信心。“苏巴布达，”天王说，“如果你按我所说的做，我将医治好你的麻风病，还让你富有。你说乔达摩隐士不是真正的解脱者，他的教导是错误的，他的弟子是虚假的。如果你这么说了，你就不再有麻风病，我将给你所有你想要的财富。”


知道这陌生人是天王后，苏巴布达深感羞辱，说：“天王，你愚蠢、不知羞愧！不值得我和你谈话。你说我穷，然而，作为拥有七种法圣财的圣者，我实际上是天底下最富有的人！”天王离开了他，来到寺院，把这件事报告给佛陀。佛陀回复他说，他永远不能动摇苏巴布达的信心。这件事之后，苏巴布达被一头离群的野牛撞死。这是由于他以前的不善业。在他的某一个前生，他是一位大富翁的儿子，他和他的三个同伴在他们一起玩妓女后，为了钱杀死那位妓女。那位垂死的女人发誓说来生她要复仇。无论何时这四个恶棍再生为男人，她就化生为吃人巨妖，把他们一个一个地吃掉。碰巧这一生苏巴布达和他的朋友布苦萨提（Pukkusāti）、达如斯立亚（Dārucīriya）和坦帕达提卡（Tambadāṭhika）一起再生为男人，而那吃人巨妖也再生了，是一头牛，她在不同的环境下将他们一个一个地撞死。

我要顺便指出一下，那个女人的复仇心对她自己不利，因为业果将还报她而贯穿她的未来生。然而，照一般说法，这被撞死的四个人还可以看作是幸运的：达如斯立亚成为一位阿罗汉；而布苦萨提苏成为一位梵天人，在净居天，注定以后会成为一位阿罗汉；坦帕达提卡成为了一位天人，在兜率天；苏巴布达死时是一位须陀洹圣者，再生在忉利天，从这一生作为麻风病乞丐的痛苦中解脱出来。假如他没有遇到被撞死的命运，他将不得不继续终生做乞丐而受苦。

为什么苏巴布达成为一位天人


巴利文经典《自说经》对于苏巴布达死后上升到忉利天作出了解释。听完佛陀的开示后，他内心建立了信、戒、闻、舍、慧。因此他死后再生到更好更圣洁的天界。注释书详细解释这点，他对三宝的无比深信、慷慨布施心、智慧促使他抛弃烦恼，止息诸行，导向观智。

信、戒、闻、舍、慧这五项善行引导苏巴布达上升到天界。然而，就我个人的观点认为也许观智占了更多的主导成分，因为它能带来苦的止息。它怎样带来苦的止息？当禅修者正念观察三共相，随着观智根除所有烦恼的倾向，所有粘着常、乐、我（实体性）的观念就会消失。当烦恼根除了，善行或不善行就没有机会生起了。在苏巴布达的例子里，内观禅修中的善的意志活动（善的意业）决定了他上升到更高更好的生命的形式。

种姓智

伴随着种姓思(gotrabhū cetanā)，种姓智生起(gotrabhū-ñāṇa)，它朝向道智、果智和涅槃。它超越凡夫种姓迈向圣者种姓。它是内观智慧的最高阶段，能带来最高贵的结果。苏巴布达再生为天人是因为他的种姓思。当他到达忉利天时，他比其他天人更强大，那些天人比他先到，是由于他们做了佛陀的教法之外的善行功德而来这里的。由于妒忌，他们对新来者做出不利的评论，说他前生只是一位麻风病乞丐。天王制止了他们，说苏巴布达高于他们，因为他的戒、闻、舍、慧完备。我希望苏巴布达的这则故事鼓励禅修者设法通过内观禅修积累善行功德。

比梵天更圣洁

佛陀说：

“Pathabyā ekarajjena, saggassa gamanena vā.Sabbalokādhipaccena, sotāpattiphalaṃ varaṃ.”

“须陀洹圣者之圣果，胜过地球上有无上权力的国王，胜过天堂，甚至胜过诸世界的统治者。”

关于这个主题的更详尽的细节，请参照我的开示《涅槃的特性》。在结束本次开示之际，请你们注意这个事实：导向须陀洹果位的观智将根除烦恼、干枯轮回之汪洋、关闭恶道之门和使得你拥有七种与圣者相称的圣法财。

祈愿你们都遵照佛陀的教导，观照五取蕴的无常、苦、无我三共相，从而通过此内观禅修的功德尽快获得涅槃！

第五部分

1967年6月21日和7月29日

这是《具戒经》的第七个开示，前面我已经列举了须陀洹圣者的四项美德，我将讲述余下的美德。

对和错

《清净道论》说须陀洹果的道智弃除八邪道，也就是，邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念和邪定。

正见(sammā-diṭṭhi)消除邪见(micchā-diṭṭhi)，也就是我见(atta-diṭṭhi)、身见(sakkāya-diṭṭhi)、常见(sassata-diṭṭhi)、断见 (uccheda-diṭṭhi)和非有见(natthika-diṭṭhi)。

观智和常见是不相容的。那些持有这种邪见的人不能获得观智，观智否认我见并且能引导你走向阿罗汉道、体证涅槃，涅槃是名法和色法的熄灭。

那些持有断灭见的人认为一个人只活一生，死后就彻底毁灭了，因而认为断恶修善是无益的和不必要的。对他们来说，没有善业或恶业，也没有业果。在所有的邪见中，断灭见是最危险的。正见消除邪见，它能够使得你体证名法和色法是互为因果且具有无常等三共相的观智，这种观智消除我见、常见和断灭见。当禅修者观照看时，将认识到随着眼根接触色尘，看生起，接着眼识识别色尘。

对现象（法尘）的了知也是以同样的方式实现的：因着意门出现了可被了知的法尘，了知法尘的心生起。禅修者看到名法色法互为因果引生缘起的事物，除了这个之外没有主宰者创造看或了知。换句话说，没有我在看或想，当我见被去除时，常见和断见也就被根除了。


正思惟（sammā-saṅkappa）消除邪思惟（micchā-saṅkappa），包括贪欲想（kāma-vitakka）、瞋恚想（byāpāda-vitakka）和害想（vihiṃsā-vitakka）。须陀洹圣者还没有完全脱离五欲的束缚，但是他们特别注意不参与那些导向恶道（apāya）的欲乐。他们排拒所有偷盗、妄语等等倾向。须陀洹圣者还不能攻克嗔心，但是他们回避如杀生或伤害众生等恶行。他们也许还不能避免所有残忍的行为，比如，他们在匆忙赶路时，也许会拍打驮畜，但是，他们没有恶意。

正语消除邪语，包括虚妄语、粗恶语和无义语。当你持守五戒或八戒，你宣布放弃邪语。禅修者通常克制邪语，但是还没有完全根除。比如，在某些特定环境下，他们被迫说谎，但是再也不会恶语。当你成为不返圣者（阿那含），你就完全避免了邪语。一位阿罗汉无论什么情况下都不会放任自己不经意地诽谤他人，更不会通过无意的邪精进、邪念或邪定而邪语。

正业消除邪业。那些持守五戒的人与恶行无关。禅修者没有机会行恶。须陀洹圣者能根除所有做坏事或不善行的倾向。

正命消除邪命。正如上面提到的，那些持守五戒和禅修的人通常戒除了邪命，但是这样的戒除只是维持在持守五戒或禅修的期间。只有你成为须陀洹圣者时，你才能完全断除邪命。

正精进消除邪精进。作恶时邪精进发挥作用。唯有导向善果的善精进出现时才可避免。没有正精进，禅修者不能完成圣道的任务。全心地修习正念可以全力地支持正精进。须陀洹圣者消除了所有导向恶道的邪精进。


正念消除邪念。心和心所对不善行的回忆构成了邪念。


当你喜爱于你所造的恶行，或者乐于回忆和你的近亲们一起所做的不健康事迹，或者乐于回忆不良意图时，这就是以错误的方法修习正念（即邪念）。只有当你保持善心，回忆三宝的功德时，这种邪念才能被废除。禅修者能暂时地废除它，而须陀洹圣者则完全地避免了它。

正定消除邪定。心专注贪欲或者犯罪行为，如谋杀或盗窃，被称之为沉迷于邪定，禅修者只有通过专注在三宝的功德上或者专注在出入息上或者专注在一个禅修业处上或者获得禅定才能放弃邪定。这些定力通常只有在禅修期间才能维持。然而，须陀洹圣者永远戒除了各种导向恶道的邪定。


以上八邪道为落入四恶道铺好了路。然而，即使避免了落入四恶道，再生到人道，也是悲惨的人生，或短命或多病或赤贫。想想我上次开示中提到的苏巴布达的例子。他放任自己辱骂一位独觉佛，由于这个恶行，他堕落到恶道。他的邪语是由邪思惟或邪念驱动的，误导他做出邪精进。这样，一连串的邪行产生了邪定。苏巴布达由于恶语再生为麻风病乞丐，由于另一项杀死一位妓女的罪行而被牛撞死。须陀洹圣者的美德在于修习正确的道路——八正道。

须陀洹圣者无敌无惧

须陀洹圣者没有敌人，因而无惧。敌人和惧怕这两个词是指当下有危险。须陀洹圣者已经远离了它。《弥兰王问经》和《厌离处注释》（SaṃvegaVatthuDīpanī）中提到二十五种危险。


第一组五个危险是杀、盗、淫、妄和酒。《增支部》中说它们被看作是最危险的敌人，它们使道德沦丧，导向恶道。须陀洹圣者不受这些敌人的攻击。

《分别论》提到四种危险，也就是生、老、病、死。须陀洹圣者不能免于这些危险，但是只再与之相逢七次，之后就会完全摆脱它们。

还有四种危险，也就是暴政、盗贼、火灾和洪灾，是人类的四种敌人，通常被加到第一个四种危险后面。须陀洹圣者也许会在今生遭受这四种敌人的侵扰，但是来生可能因善业而避免这些危险。

可以再加上第三组到第二组后面，第三组包括波浪（ūmi）、鳄鱼（kumbhīla）、漩涡（āvaṭṭa)）和鲨鱼（susukā）[25]。 这些危险通常是在行者穿越海洋时所遇到的。然而，它们不是指字面上的意思。佛陀是指那些干扰比丘们梵行生活的危险，比丘们为脱离生、老、病、死而离开世俗生活修习梵行，但那些危险则让他们分心。一位刚出家的比丘也许感觉被老师训诫很令人厌烦，尤其老师可能比自己还年轻，由于不能容忍这严格的教导，对指导老师生气，他也许就离开僧团还俗了，这种还俗的比丘就好比是渡海时遇到暴风雨淹死在海里的人。对于一位刚出家的人来说，与寺院管理相关的规章纪律带来的限制会让他感到痛苦，因而他还俗去享受在家人的自由，他好比是一个人在河里与鳄鱼搏斗。一位刚出家的新人，当他外出托钵，接触到世俗生活，就常常使他想起以前的在家生活。由于不满意寺院生活，他还俗了，他好像一个人被扔进了漩涡。还有因欲贪而还俗的比丘，他好比是被鲨鱼吃掉的淹死的人。

接下来第四组危险是自责（attānuvāda）、被指控（parānuvāda）、惩罚和恶趣（duggati)）。当一个人自责时，通常引起自责的事情一定属实。所以此种人必然是不道德的。然而，在须陀洹圣者身上我们看不到内疚感。当其他人指责他的过错时，这指责也许是真的也许不是真的。当须陀洹圣者被错误地指责时，他们没有不安。尽管这个指责是错误的，他们也许并不能逃脱来自当权者的惩罚。然而，这样不公正的惩罚不会发生在须陀洹圣者的来生。须陀洹圣者不担心落入恶道。这十六种危险不仅仅在《分别论》[26]中提到，也在《增支部》和《分别论》的注释书[27]中提到。

第五组危险是指失去亲戚（ñāti-byasana）、失去财富（bhoga-byasana）、失去健康（roga-byasana）、失去戒律（sīla-byasana）和失去正见（diṭṭhi-byasana）。

最后一组包括邪命（ājīvika）、被指责的耻辱（asiloka）[28]、怯众（parisāsārajja）和饥荒（dubbhikkha）[29]。须陀洹圣者没有[30]遇到这些危险的倾向，除了有可能面临饥荒的危险之外。

须陀洹圣者是佛陀真正的儿女，因为他们对三宝的信心不可动摇。未体证道智和果智的普通人不能看作是佛陀真正的儿女，因为他们的信心会在违背真理的形形色色的老师的影响下而动摇。

须陀洹圣者总是幸福地享有信仰三宝的益处。依赖着这信仰，他们不需要像普通人那样寻找老师。他们安住在体证正法的快乐之中。自从证得须陀洹果位的那天起，至多七次出生，他们注定会成为阿罗汉。在获得阿罗汉果之前，他们总是能在法里找到庇护，保护他们免于堕入恶道。

省察智

现在我将简要地谈谈省察智，这种智慧生起于自我检查。它有两种，一种是与对道、果和涅槃的观照有关。前面我提到种姓智，也就是当禅修者的心通过观察名法和色法的生灭而净化上升到更改种姓的阶段。在这个阶段禅修者回顾所走过的路以及五蕴灭去的现象和五蕴的流转止灭的状态。《摄阿毗达摩义论》定义省察智为关于断除了多少烦恼的自我检查。

第二种省察智是有关品质和美德的检查，是须陀洹圣者拥有的。事实上，这是运用圣智对证得须陀洹道果这件事的自我评估。由于它的范围广泛，这种智慧被称之为“大省察智（mahā-paccavekkhaṇa-ñāṇa）”，它有七条（请参看我的开示《通过八正道到达涅槃》的附录）。


省察现行烦恼：须陀洹圣者实施大省察智的第一条是自我检查是否脱离了现行烦恼：由贪欲、嗔恚、昏沉睡眠或疑引起的剧烈的烦恼。他们来到森林的树下或其他幽静的地方，反思自己的修行成果，想，“如果我的心仍然被染污，我将不能够知道名法和色法的生灭实相。这些现行烦恼还有吗？”接着他们做出结论这些烦恼不再有了，四圣谛已建立于心了。这是第一条自我评估。

省察随眠烦恼：须陀洹圣者实施大省察智的第二条是检查随眠烦恼（anusaya kilesā）是否还存在。须陀洹圣者通常道智坚固，使他们能体证到五蕴的止息。这导致他们坚信无常、苦、无我。摆脱了忧患苦恼，他能持续用功不中断，这得益于道智。因此，当他自我检查时发现前面提到的粗重烦恼都已经消退不见了。然而，还得小心更微细的烦恼，如身见、疑和戒禁取见。须陀洹圣者反思后看到这些更微细的烦恼也被抛弃了。


省察圣道的独一无二性：这一条是关于八正道的独特性的反思，在佛陀的教导之外，没有隐士或神父熟习八正道的知识。这意味着在佛陀的教导之外没有人踏上八正道获得道智果智而成为圣者。

省察清白或无过失：须陀洹圣者反思他们是否完成了道智果智，获得了圣者的素质。须陀洹圣者从来不隐藏他们的过错或缺点，而是承认并愿意改正。他们也许有时有意或无意会违反某些出家戒。比如，一位比丘连续三晚和沙弥或在家居士睡在同一居所，这就是过失。他也许意识到了这不合适的事情发生了，也许没有意识到。尽管如此，如果所提到的情况发生过，事实上他就是犯了这个过失。在此件事上，他必须忏悔保证不重犯。须陀洹圣者的特质是严格地持守戒律，如果有意或无意违反了就改正。

普通人以满足感官上的愉悦为乐，不把沉溺于感官欲乐当作罪过，因此他们并不感到不安。然而，须陀洹圣者总是正念观察感官欲乐所生的内心烦恼，因此，尽管他们也许还不能完全避免，但是会对它们非常谨慎。

省察善法欲：大省察智的第五条是检查自己是否有强烈的善法欲，希求修习增上戒学、增上定学、增上慧学。这种省察智与第四条非常相似，但是更进一步。须陀洹圣者注意这一条，就像一头母牛尽管口里在咀嚼着草，但它的注意力却总是关注在它的孩子身上一样。须陀洹圣者也许像所有世俗人一样忙着日常家务活，但是他们从来没有疏忽戒定慧三学。

省察对法的恭敬心：须陀洹圣者反思检查他们对佛法和律相关教导的恭敬心是否有圣者那样的力度。普通人对法的恭敬心不高，敷衍随便，法谈开示时他们的心也许会走神，当老师讲解时他们也许在和别人说话。

在第六次佛典结集大会上，会议进程在广播里播放着，大多数人高度重视它。然而，我注意到某位女居士，当她听到僧团念诵开头的“Yaṃ tena”的时候关掉了收音机，这说明这些念诵对她来说是刺耳的。由此可知圣者所拥有的力量和普通人的力量的差别。须陀洹圣者的心倾向去听导师们说的每一句话，好像它是珍贵的珠宝那样值得珍爱。


省察法喜：大省察智的第七条是须陀洹圣者的法喜。这不是世俗之乐，而是非常庄严崇高的。普通人从听浪漫的传说和幻想中寻找乐趣，但是当他们不得不听严肃的宗教开示时他们就变得厌烦。然而，须陀洹圣者听到法谈时喜悦是真诚而极喜的。如果禅修者自我检查时发现他们拥有大省察智所提到的七项美德，他们确信无疑拥有了须陀洹圣者的所有美德。

现在我以一向的祈愿来结束这次开示，愿在座的所有听众体证须陀洹果获得涅槃的宁静！

第六部分

1967年8月13日和8月20日

到目前为止我已经讲完了八个开示，其中最后两个我开示了须陀洹圣者的美德，他们通常由省察智进行自我评估。接下来我将开示须陀洹圣者的三种类型。

须陀洹圣者的三种类型

根据所余下的出生次数（即从证得须陀洹果起到究竟涅槃的最终路径），须陀洹圣者可分为三类：1、极七次者(sattakkhattuparamaṃ)；2、上升到更高的界道(kolaṅkola家家者，此须陀洹证得阿罗汉果前再生于良善家庭两或三次）；3、只有一次出生(ekabhījī一种子者）。

《人施设论》[31]定义由于须陀洹圣者已经切断了对邪见、疑、及仪式和仪典的执取而最多出生七次。因着这切断，须陀洹圣者再也不会堕入恶道，确保会出生于更高的界道，朝向更高的道智，注定在人界或天界逗留七次以内，而达到所有苦的止息的终点。

有时须陀洹圣者也许只有两三次出生而获得阿罗汉果，他被称为“家家须陀洹圣者”（“kolaṅkola sotāpanna”）。不要按字面意思理解这里所说的“两三次”，它只是约指。因而注释书提议说那些成为阿罗汉之前要经历六次出生的须陀洹圣者也可被划分到家家须陀洹圣者。“家家”（kolaṅkola）意味着每一生迈向更高的界道。

一种子者须陀洹圣者成为阿罗汉之前只有一次出生。所有三种类型的须陀洹圣者保持这个身份直到他们最后一生成为阿罗汉，在这期间他们不会到达斯陀含圣者果位或不来圣者果位，只有在最后一生他们都成为阿罗汉。这种类型的多元化是由他们内观禅修精进的程度决定的。根据这个原理，注释书里详细解释说，如果须陀洹圣者内观禅修很精进，他们会达到一还圣者果位，再前进到不还果位，最后就在今生达到阿罗汉果位。佛陀时代某些比丘即刻达到阿罗汉果位。

喜爱轮回的须陀洹圣者

除了已经提到的三种类型外，还有另外一种类型，他们更喜欢经历连续出生来逐步地体证道智果智。这种须陀洹圣者喜欢再生一次后登上斯陀含果位，然后再生一次（第三次）登上阿那含果位，投生到净居天（Suddhāvāsa），在那里他最后解脱成为阿罗汉。注释书[32]把他们称为喜爱轮回的须陀洹圣者（vaṭṭajjhāsayā or vaṭṭābhiratā），因为他们偏爱出生。这种须陀洹圣者如给孤独（Anāthapiṇḍika）、维沙卡（Visākhā）、朱拉那塔天子（Cūḷaratha）、摩诃那塔天子（Mahāratha）、帝释天王（Sakka）和那嘎达塔天神（Nāgadatta）。他们依次居留在六层天，照耀他们所居住的天界，最后将到达阿迦膩吒天（Akaniṭṭhā），即最高的色究竟天，那里是他们获得般涅槃成为阿罗汉的最后一生。

根据这些例子，一些注释者推断这种须陀洹圣者从第一层到最后一层游逛完所有欲界六层天或者所有五净居天。然而，在我看来，如下假设更恰当些，这种须陀洹圣者逐步经历所有圣果，从须陀洹果、斯陀含果、阿那含果、最后到达阿罗汉果。《法集论》中四个果位是以四层天来比喻的。

这种须陀洹圣者从第一层到最后一层逐渐过完所有六层天，这句话不能完全按字面意思来理解。因为《长部》的《帝释所问经》中提到帝释天王在忉利天成为阿那含圣者，然后再生到阿迦膩吒天，即最高的色究竟天，在那里他体证阿罗汉道智果智。还有另外的例子，须陀洹圣者在人间再生七次，最后成为阿罗汉。同样地，其他一些须陀洹圣者多次再生到任意一层天，最后成为阿罗汉，然而，他们不属于“极七次者”，因为极七次者只适用于那些一生在人界而另一生在某一天界，在获得阿罗汉果的生涯中于人天来回往返的须陀洹圣者。

据说极七次者获得般涅槃前有七次出生，这里出生并不只意味着在某一界的一个生命周期，比如，在人界或某一天界，如果他连续多次出生在人界，这只算作一次，同样连续多次出生在除人界外任意一天界，也只算作一次。

《法集论》根本复注（Mūlaṭīkā）说，一位阿那含圣者，尽管他在五净居天多次再生，或者在无色界四层天多次再生，这都只算作一次，也就是说，在五净居天共五次出生，或者在无色界天共四次出生，都只算作一次。须陀洹的极七次者的七次出生和斯陀含果的两次出生同样按如此方式计算，也就是它不是根据再生在某一界的次数来计算的，而是根据往返来回横越不同界道的次数来计算的。

获得道智果智后，须陀洹圣者进入果定时可享受果智，《清净道论》中解释了果定这个专门的术语。当禅修者观照五取蕴，心倾向于诸蕴的灭去。接着他获得生灭随观智，继续观照，观智逐步提升直到行舍智。一位娴熟的禅修者禅修几分钟后就可以到达行舍智，这并不稀奇。当观智进展到有前进的动力的时候，禅修者将抵达涅槃：名法色法的止息，那是须陀洹的道智果智。通常禅修时，他们也许会在这个阶段停留两三个刹那，但是狂喜出现时，禅修者能够停留在涅槃的境界里超过两三分钟 —— 十分钟，二十分钟，或三十分钟，或者甚至一小时，这依据行舍智所获得的定力的强度而定。

体证斯陀含果的禅修方法

当摩诃俱希罗尊者问舍利弗尊者须陀洹圣者应该随念什么（怎样修持）时，舍利弗尊者强调说，和以前一样观照五取蕴。在这个方面，普通禅修者和须陀洹圣者没有什么区别，在我前面的开示里鼓励两者都同样观照五取蕴来禅修。不习惯于内观禅修的普通人也许会由于贪爱而受到邪见的压迫。须陀洹圣者尽管也许会因贪爱而被慢心压迫，但是他们已经斩断了对邪见的执取。当这种慢心和邪见联结时，被称为“见慢”(diṭṭhi-māna)。有这种见慢的人声称，“我很聪明，我能做，我知道”，这称为“我慢”（asmi māna）。五比丘听了佛陀开示《转法轮经》成为须陀洹圣者后，佛陀教导他们《无我相经》，那篇的开示主题是无我，因为他想让他们去除根源于我见的我慢。我鼓励所有的禅修者持续地修习内观直到波罗蜜圆满，因为如果没有反复的练习，你的努力可能会白白浪费掉，而持续的练习会让你以最少的努力到达行舍智。然而，你也许会发现没有正精进想获得最高的观智是相当困难的。

如果你反复持续地练习内观禅修，你将获得行舍智，它会导向更高的实证阶段，即能观的心和被观的所缘一起终止的阶段。到此，你获得了斯陀含圣者的道智果智。获得道智果智后，斯陀含圣者必定会省察涅槃、已经断除的烦恼和还剩下的烦恼。然而，据说只有那些精通法的人才能省察内心的烦恼。

摩诃男的故事

关于这点，让我们看看佛陀的一位堂弟摩诃男的故事。佛陀的父亲净饭王有四个弟弟，也就是，白饭王、释迦饭王、纯饭王和无量饭王。摩诃男及阿那律是白饭王之子，摩诃男比佛陀年长，而阿那律比佛陀年轻。阿难陀尊者也比佛陀年轻，是无量饭王之子。

一次，摩诃男问佛陀：“我很久前就认识到贪、嗔和痴总是像火一样燃烧，它们是心不纯洁的结果。尽管我们大多数人注意到这个事实，然而我们的善心不时会被它们淹没，为什么会这样？”

摩诃男提这个问题，是因为他想到斯陀含圣者可能还有其他一些烦恼没有去除，尽管一般公认斯陀含圣者战胜了贪、嗔、痴烦恼。

关于这点，注释书做了评论。圣弟子产生此种疑惑这是相当平常的，因为他们对教理知识的掌握还不够充分。他可能一直想知道是不是有某一特定的道可以消除某一特定种类的烦恼。无疑他已经用省察智做过自我评估。然而，他对省察智的运用也许不充分。

一位圣者也许会对其正在设法克服的烦恼是否还存在做自我审察。另外一位也许只省察还剩下多少烦恼。还有其他的圣者也许忙于省察对道果涅槃的体证。

由于此种省察并不包括所有的方面，不精通教理的圣者也许对它有怀疑，他们也许不能有效地省察哪些内心杂染（烦恼）已成功地被根除了，哪些还没有被根除。只有那些精通法的圣者才能分辨这些。因此，《清净道论》说有些圣者可以就烦恼是否仍然潜伏在心里做出自我评估，有些圣者则不能。

 

斯陀含圣者的弃舍


须陀洹圣者能够根除我见、疑和戒禁取见三邪见。他们也断除了粗分的贪、嗔、痴。因此，须陀洹果圣者死后再也不会堕入恶道。斯陀含圣者不但断除三缚结，而且贪和嗔的烦恼也降到最低。普通人的贪和嗔的烦恼无法控制，常常猛烈地生起。由于这狂烈的烦恼，阿阇世王谋杀了他自己的父亲。当这危险的烦恼生起时，提婆达多试图暗杀佛陀。通常来说，须陀洹圣者断除了这些猛烈的烦恼，但是他们还没有完全从中解脱出来，直到上升成为斯陀含圣者。然而，在这个阶段，斯陀含圣者也必须做出进一步努力来减少这些不善心。《法集论》说斯陀含道智将欲贪和嗔的程度减低到了最小。

斯陀含圣者的烦恼不会象普通人那样频繁出现。普通人的不善心不时生起，而斯陀含的只是个别时刻出现，这里一点那里一点并不明显，像稀疏地撒播在苗圃里的秧苗。即便当他们的烦恼呈现时，也不是充满压迫感和遍满各处具有强大控制力的，他们能将烦恼的影响限制在小范围内。事实上，它们是如此稀少，注释书里采用这样的比喻来描述它们：如同一小股轻飘的蒸汽，或蚊虫的翅膀。因此，当斯陀含圣者生气的时候，你几乎觉察不到。关于贪欲，通常批评者会问他们是否通过仅仅触摸身体或者通过真实的性关系获得欲望的满足。我认为斯陀含圣者不会到那个地步。然而，这方面还有其他的观点。从斯陀含圣者所生后代的数目来判断，有些人推测他们能够长时间地压制性欲，然而在欲望爆发时则不能遏止欲望的涌动。有些人推测斯陀含圣者仅仅通过感官根门和感官所缘的接触就可能生产后代。然而，这不符合西方科学。众所周知，天神们通过感官根门和感官所缘的接触获得感官欲乐。然而，这些都偏离了主题。我们要关注的是斯陀含圣者为降低人的爱欲而努力，他们获得般涅槃前注定只往返再生一次。比如，一位人界的斯陀含圣者也许再生到天界，然后再来到人界而成为阿罗汉，他只往返一次。

迈向阿那含果位

对于斯陀含圣者来说，成为阿那含圣者也是运用同样的原则，也就是观照五取蕴。然而，定力必须圆满，如同斯陀含圣者戒必须圆满那样[33]。然而，这不容易达到。在毗舍离城亲族村方砖寺院的案例就说明了这点。佛陀亲自计算了那里皈依者的人数，发现五十多人是阿那含圣者，九十多人是斯陀含圣者，五百多人是须陀洹圣者。这个比率表明获得阿那含果位的艰难。顺便提一句，佛陀时代圣者的人数是非常鼓舞人心的。今天很难找到禅修者经过两三个月密集禅修就能体证法的。然而，当圣者们真的来到我们中间时，有些不敬者却怀疑他们，说太多太多了。这种人不配做皈依者。

阿那含圣者完全舍弃了贪欲和嗔恚，舍弃的不光是五欲之乐、性欲，还有五尘如色、声、香、味、触。由于脱离了贪爱，阿那含圣者享受绝对的快乐。

郁伽的例子

佛陀时代有一位名叫郁伽的大富翁，他证得阿那含果位后，对他四位妻子说：“我现在成为一位独身者，持守梵行戒。如果你们愿意，你们可以留在这里，享受所有的财富和安逸，并且行善行。或者，如果你们希望找一个新的丈夫，请告诉我。”他的最年长的妻子说她想寻找一位新丈夫。郁伽平静地将他的前妻送往她选的那位男人那里，并为他们举行婚礼。

毗舍佉的例子


佛陀第一次来到王舍城时，频婆娑罗王热情地欢迎了他的到来。在那里佛陀面向十二万人开示佛法，听众中有一位名叫毗舍佉的大富翁当下证得须陀洹果。从那以后，他经常去寺院听佛陀讲法。随后他上升到阿那含果位。

回到家后，毗舍佉的妻子法施和平常一样迎接他，但是她立即发现了她丈夫的变化，他忽略她的存在。睡觉时她丈夫到另外一个房间单独睡。两三个晚上后，法施再也忍不住了，询问他说是否他有了另外的女人或者是否她有冒犯他。他解释说，“法施，自从我被法启迪获得了法的利益后，我再也不能和你有平常的婚姻关系了。我有四亿财产，你也有相同数目的财产。你拿了这两份财产，做这个家的女主人。然而，你要照顾好我，我将会对你的照顾满意的。如果你想要再婚，带着你现在拥有的所有财产回到你父母那里再嫁。如果你想留在这里，你随意自在，我将一直把你当作我的姐妹或我的母亲。”

法施听了他的解释后，问他女性有没有可能像男性那样获得法的利益。她丈夫肯定地回答说有可能，一听到这个回答，她就请求她丈夫的允许剃度出家，出家后她立即证得阿罗汉果，后来以最佳法师而获得卓越的声誉。毗舍佉的案例表明阿那含圣者完全根除了贪欲[34]。

一位女性禅修者

许多年前我认识一位四十多快五十岁的女性内观禅修者。她体证法之后，对家庭生活生起厌离心。她说服她的丈夫娶了她的妹妹为妻，这样她就能够过上修行人的生活。她来自于一个富足的家庭，有效地管理着她的家庭。然而，她想要舍弃这一切，并且成功地做到了。

西亚多在《小智解经》的开示里讲述了他们的故事。

欲取所缘

感官所缘不仅包括通常维持感官欲乐的东西，也包括满足你嗜好和令你感到舒服的事物，如娱乐活动、柔软的被盖、美味的食物和其他形式的奢侈品。沉迷于烟草和槟榔是沉迷于味觉。如果你不贪着酒或鸦片应该能够根除吸烟和咀嚼槟榔叶的习惯。

阿那含圣者彻底断除了嗔怒、恶念和憎恶。他们也永远不会被焦虑所困，也再不会悲伤。他们没有恐惧、敌意或妒忌，所有这些在证得阿那含果位时已经舍弃了。他们也不会被懊悔所困扰。当嗔怒中止了时，所有其他的情绪也都消退了。

阿那含圣者注定会去净居天或更高的无色界天。他再也不会返回到欲界，因此他被称之为不来圣者。

当须陀洹圣者和阿那含圣者到达色界或无色界，他们获得更高的道智果智，在各自的天界体证般涅槃。这种圣者称之为有禅定的不来圣者。


如果获得了初禅的须陀洹圣者死后再生到梵天界，他能上升为有禅定的阿那含圣者。乌那帕（Unnābha）的例子说明了这点。一天，乌那帕来到寺院听佛陀讲法。他当下立马体证须陀洹果获得初禅。看到这点后，佛陀说：“如果刚刚离开的乌那帕在回到家之前死了，那么束缚他在欲界的脚镣就会断开。”注意这里强调的是“在回到家之前”。也就是如果回到家，他的禅定也许会被他家里的环境打扰，包括他的妻子和家庭—所有令人愉悦的感官所缘。在回到家之前他维持在初禅中，如果他在那种禅定中死去，他将投生到梵天界，在那里他可以上升到有禅定的阿那含圣者。如果他没有在初禅天成为阿罗汉，那么他将在二禅天获得阿罗汉果位。如果他没有在二禅天成为阿罗汉，那么他将在三禅天获得阿罗汉果位。如果在三禅天时还没有成为阿罗汉，那么他将在广果天（vehapphala）获得阿罗汉果位。

还有其他类型的阿那含圣者，通常他们在五净居天再生。最低的一层天是无烦天（Avihā），如果阿那含圣者在无烦天没有成为阿罗汉，他将上升到第二层天无热天（Atappā），在那里他也能成为阿罗汉。如果阿那含圣者在无热天没有成为阿罗汉，他将上升到第三层天善现天（Sudassā）、或者上升到第四层天善见天（Sudassī）、或者上升到第五层天色究竟天(Akaniṭṭhā阿迦腻吒)，在那里他最终肯定能成为阿罗汉。这种必须经过所有层天的阿那含圣者称之为天界的攀登者（iddhaṃsotaakaniṭṭhagāmianāgāmi），他按常规的顺序向上升，直到色究竟天，在那里他最终成为阿罗汉获得般涅槃。他经过了所有五层天的五次再生，但由于只是在同一天界，这五次再生只算作一次。

祈愿所有听过这次开示的听众们，经由观照五取蕴的内观禅修功德获得道智果智，从而最终获得涅槃！

第七部分

1967年8月8日和9月18日

前面已经讲完了阿那含圣者在根除贪爱和嗔恚的成就，现在我将讲述阿那含圣者还留存的潜在内心烦恼。

攻击阿那含圣者的烦恼

阿那含圣者没能断开如下五个结：色爱(rūpa-rāga)、无色爱(arūpa-rāga)、慢(māna)、掉举(uddhacca)和无明(avijjā)。

阿那含圣者会再生到色界或无色界，这就足以证明他还没有能去除在这些天界成为梵天神的贪欲。关于这方面我不会详细讲述，但是我将解释一下慢（māna）。它有两种：第一种单纯的慢，这种慢会使得愚蠢的人骚动不安，因为他们喜欢拿自己和那些高层次的人相比（好比一位罪人厚颜无耻地把自己视为一位圣人），第二种慢和自傲或自我满意有关：他把自己看作和其他人是平等的（好比宗教信徒喜欢认为他和别的信徒一样虔诚）。这两种慢都属于我慢(asmi māna)，我前面已经解释了它。这种慢喜欢这样的念头：“我知，我能，我超过其他人。”

柯马卡尊者和六十位长老[35]


柯马卡（Khemaka）尊者是一位阿那含圣者，他和六十位长老讨论阿罗汉道的问题，一次他们谈论的主题是我慢。柯马卡尊者通过中间人达萨卡（Dāsaka）告诉长老们说，在任何五取蕴中他找不到一个我或我的特征。长老们听了这个回复后推断他已经成为一位阿罗汉了，就问他是否已是阿罗汉。这引起了进一步的解释，他说：“我尚不能声称已成为了阿罗汉，但是我有这么一个观念：我仍然在五取蕴中(asmī’ti adhigataṃ)，尽管我不愿说这个特别的东西是‘我’”。接着长老们再次问他，“那么‘我’存在在受、想、行或识中？”

这使得柯马卡尊者亲自来到长老们面前，向他们解释观点如下：

“贤友们！我不能说我是色，也不能说我是受、想、行、识或任何超出五蕴外的东西。然而，我在五蕴中的观念仍然保留着。然而，同时我不能说，‘这是我’”。


柯马卡尊者不认为五取蕴中任何一蕴是习俗惯语的我。这些话意味着：他想“我知、我能、我熟练”，这是我慢，是基于他所获得的功德成就自然出现的。看看莲花的芬芳，它是来自于它的根部？还是花瓣？或是花药？你只能照习惯用语说花香是从莲花散发出来的，但是你不能找到哪一部分产生花香。“我”的观念在那里，但是我不能说，“这是我。”

柯马卡尊者接着说，“阿那含圣者摧毁了我见、怀疑、戒禁取、贪和嗔。然而，在这个阶段他不能断除我慢、任性和潜在的自傲，这些是对我的微细执取、贪求和偏向。然而，如果圣弟子以正念观照五取蕴的生起和灭去，如此微细的情绪将会消失。”

“看看这洗衣女工的比喻。她用肥皂和水洗衣服，衣服洗干净变白了，但是衣服上仍然可以闻到肥皂味，只有把它们放到晾衣柜里才没有气味。如果你持续观照五取蕴，所有这些微细的情绪都将会被洗掉，诸如此类的情绪丝毫不留。”

听完他的解释，六十位长老都成了阿罗汉。

掉举和无明

阿那含圣者通常定力圆满。因而，掉举几乎不会干扰他，尽管掉举可能会以微细的形式出现。

阿那含圣者的无明也许不是非常多，然而，愚痴也许会影响他。当一个人错误地想：色界或无色界能够带来恒久的幸福，那么他就被称为想颠倒(saññā-vipallāsa)。当某一个人错误地认识色界和无色界是永恒的幸福之家，那么他就被称之为心颠倒(citta-vipallāsa)。

当阿那含圣者被舍利弗尊者不断催促去作内观修习时，他获得阿罗汉果位。然而，禅修过程中他必须警觉获得了行舍智的时刻。在这个观智阶段，阿那含圣者会变得有点执取法（dhamma-rāga法染）或者喜欢法（dhamma-nandī法喜），这和贪爱相似。如果他或能够以随顺智和种姓智而超越它，他将最终体证涅槃。

法染妨碍进步


尽管禅修者由于太爱乐禅定而没有到达阿罗汉果位，他也注定再生到梵天界，因为他已经是一位阿那含圣者，不再可能再来欲界。这在《禅那经》里提到了。禅修者必须小心避免过度修习禅定，因为他们只能到达阿那含果位。奢摩他只是一种基础的禅定，而内观是最高的智慧，比如行舍智。因此，在《具戒经》里我们关注内观禅修多于禅定。所以，当你能以中舍心看待诸行时，你应该小心过度执取行舍智会妨碍了你向阿罗汉果位迈进。随顺智和种姓智远比行舍智巧妙，禅修者没有机会执取它们，因为它们以最快的速度进展。因而，当执取法或喜爱法的杂染生起时，注意它并舍弃它。

阿罗汉圣者的省察

当阿罗汉道智果智到达后，阿罗汉圣者省察他的成就，这称之为省察智。随着省察，他觉察到五取蕴和诸行的寂灭，省察这两项是省察道智果智和涅槃两方面。阿罗汉也会以如下方式省察轮回再生完全最终的止息：“生已摧毁，梵行已立。所作已办，不受后有”。

同样，他也会省察已经完全根除了的烦恼。我想提醒你们，当渔夫发现他捕获到的是一条毒蛇而不是一条鱼时，他扔掉它，并且当他逃离它时还往回看。这里因寂灭发生而省察寂灭是省察果智，省察诸行是省察涅槃。

省察道智、果智、涅槃和已根除的烦恼构成了阿罗汉圣者的四个省察项目。既然阿罗汉圣者已经没有烦恼了，就不必省察所剩的烦恼，而对阿那含圣者、斯陀含圣者、须陀洹圣者来说，省察仍然存在的烦恼则是必不可少的，因为这些烦恼如果没有被除去，可能仍然潜伏于内。低三阶圣者们每一阶的圣者有五项省察，加上阿罗汉圣者有四项，总共有十九个省察项目。在最后的阶段所有这十九项省察也全完成了，这是注释书讲的。

我讲这些细节只是供你们参考。对于一位居士来说，要成为阿罗汉不是容易的。事实上，即便是在佛陀时代，成为阿罗汉也不容易。只有在净饭王（Suddhodana）和伞达谛（Santati）大臣统治时期，有少数人修成阿罗汉。

阿罗汉圣者的第一种力量

佛陀曾问舍利弗尊者，一位能够宣称自己已经根除了内心贪染的比丘拥有何种力量。根据《漏尽者的力量经》（Khīṇāsavabala Sutta）[36]所说，舍利弗尊者描述了如下十种力量：

“世尊！在佛陀的教导中，那些宣称自己脱离了所有贪染的比丘们获得十种力量。一位根除了所有贪染的比丘，通过观照获得了诸行无常的正确证悟，一位阿罗汉圣者拥有对无常法则这种坚信的力量。”

这意味着阿罗汉拥有的力量在于他对名法、色法和诸行无常的坚定正信。除了阿罗汉之外，没有其他圣者圆满完全地获得了这种智慧。我们得承认即使是最普通不过的人如果他们密集禅修培育出坏灭智，他们也能体证到无常的观智，但是这种观智极为短暂，闪现片刻。观智开发后如果他们忘记了再继续禅修，他们对无常法则的坚信就会减弱。

须陀洹果圣者就不同了。《清净道论》描述说他已经抛弃了三种颠倒：想颠倒(saññā-vipallāsa)、心颠倒(citta-vipallāsa)和见颠倒(diṭṭhi-vipallāsa)。由此可证明他不会偏离无常法则。然而，须陀洹圣者没有脱离根于我见的我慢。正因为如此，佛陀一次找到一个合适的时机教诫了弥醯尊者[37]。


“弥醯！为了根除维护“我是、我知”的我慢，应该培育无常的观智。你培育了无常想，你就逐渐建立起无我想。当无我想完全建立起来了，我慢就会被根除，就可在今生实证涅槃，止息所有的苦。”

我慢是易变的—它此刻是自大，下一刻是自卑。如果你认为所有事情是永恒和稳固的，它就控制着你。然而，如果你认识到你必须面对死亡，不能永久保留，它就遇到了它的天敌。因此，当你不断观照无常，你就再也不会被我慢控制。注释书说一旦领会到了无常，也会认识到苦和无我。只要你认识三共相中的一个，你注定会知道全部。


须陀洹果圣者抛弃见颠倒是很显然的，然而，我想当我们说到心颠倒和想颠倒时，我们只能说他不象普通人那样执取事物。如果说须陀洹圣者能象阿罗汉圣者那样不断觉知无常，这也许不合情理。如果他真的那样，我慢就没有机会出现了。对阿罗汉而言，我慢完全根除了。阿罗汉对色界和无色界都没有了欲望。因此，我们可以说阿罗汉完全了知无常(aniccato suddhiṭṭha)。这就是为什么阿罗汉能大胆地向世界宣称他已经脱离了所有恶行，如欲漏(kāmāsava)、见漏(diṭṭhāsava)和邪见慢(diṭṭhimāna)——前面已经讲过就是我慢。阿罗汉的力量在于他清晰的正见：所有诸行是无常、苦和无我的。

阿罗汉圣者的第二种力量

舍利弗尊者继续阐述阿罗汉圣者的第二种力量。

“再者，世尊！一位诸漏灭尽的比丘，通过修习观智真的体悟到五欲之乐像燃烧的木炭，他可以被看作拥有阿罗汉圣者的力量，可以恰当地宣称自己的贪染已经被摧毁。”

这五欲之乐产生于视觉所缘、听觉所缘、嗅觉所缘、味觉所缘和触觉所缘。这些所缘与男人女人、景观和声音、食物、衣服、床被和家、牲口车辆、金银珠宝等有关。它们都引生烦恼，像火一样燃烧。贪婪、焦虑和妒忌引起说不尽的痛苦产生，导向恶道或扔进轮回的漩涡。一个男人的烦恼从他爱上一个女人的那刻就开始了。他尽最大的努力接近她，最后拥有了她。然而故事并没有就此中止。当他拥有了她之后，他就开始担心，唯恐失去她，败给竞争对手。他也尽一切办法获取财富，不论是通过正当的方式还是不正当的方式。然而，当他积累了财富后，他变得焦虑和害怕，唯恐失去它。如果他是通过不道德的和非法的方式获得他所想要的，那么结果他将下堕到恶道。

普通人所珍爱的，阿罗汉圣者则视为垃圾。牛认为草是美味佳品，但是牛饲料对人类来说不合口味。猪、家禽和昆虫沉迷在被人们嫌恶的污秽垃圾里。玩具给孩子们带来喜乐，但是不会给成年人带来喜乐。烟草对于吸烟者是可喜的，但不吸烟的人觉得它可恶。酒类和麻醉品对于上瘾者来说是令人愉悦的，但对于滴酒不沾的人来说是可恶的和有害的。娱乐消遣和节日宴会对于喜欢的人来说是乐趣，而对清醒素净的人来说是令人疲劳的，他们把这些看作是浪费时间并引发睡眠不足。阿罗汉圣者认为所有诸如此类的感官欲乐是毫无益处的。

那些偏爱五欲之乐的人对无色界没有兴趣，无色界找不到五欲之乐。在无色界只有心，即心识和心所，完全没有色法。在那里那些渴望感官欲乐的人不能享受看、听、闻、尝和触。梵天神因想而繁荣，这对耽于声色者没有吸引力。

在色界还残留着感觉器官，如眼睛、耳朵等，但是感觉根基(pasāda净色) 没有了，因此色界的梵天神不会有色、声、香、味、触的享受，他们也没有性。因此，欲乐追逐者没有去梵天色界的希求，他们不喜欢修习那些导致禅定的善行。他们非常喜欢感官欲乐。他们的业果使得他们只居留在欲界重复老、病、死之苦。对他们来说，涅槃是最不希望得到的，因此他们没有修习内观禅修的爱好。因而，他们不能脱离轮回。这五欲之乐就像烧红的煤炭或燃烧的木炭。任何人声称脱离所有贪染，他应该反省自己是否脱离了所有五欲之乐。

有些人仍然在滋长吸烟和嚼萎叶的嗜好。有些人喜欢美味的食物和漂亮的衣服。有些人特别喜欢柔软舒适的床被。这些人应该考虑他们是否能够声称已经去除了欲贪。

在佛历700年，一位名叫瓦萨巴（Vasabha）的国王统治着斯里兰卡，他以一种酸味饮料测试一位所谓的阿罗汉。邀请这位假阿罗汉喝酸饮料，他自己则喝一种非常可口的葡萄酒，这使得这位假冒者流口水。这样他知道这位所谓的阿罗汉根本不是阿罗汉。注释书说，“一位真正的阿罗汉，他根除了所有的贪染，不贪着任何味道。即便是在天界才能遇到的如此这般的美味，他都没有享受之心”。

阿罗汉圣者的第三种力量

接着，舍利弗尊者继续说：


“再者，世尊！一位比丘如果已经根除了所有的贪染，那么他倾向于隐居在苦已止息的涅槃里，乐于出离欲界，完全疏远所有伴随着贪染的烦恼。对于可以恰当地宣称自己已摧毁了贪染的阿罗汉圣者来说，倾向于涅槃也是他的一种力量。”

阿罗汉圣者倾向于涅槃，享受果定。佛陀过去常常在两场讲法之间短暂的休息时间进入果定，那时是听众正表达他们听法的喜悦而说“萨度！”的时候。据记载在第二次佛典结集进行时勒瓦答（Revata）尊者常住于慈心定。


然而，极少数人能够将心倾向于名法、色法和诸行全都没有了的涅槃。大部分人和名法色法俱灭的观念不相应。因此，他们中间有这么一种愿望，希望获得了般涅槃的佛陀和阿罗汉们带着他们特殊的名法色法元素居住在涅槃里。然而，真正的阿罗汉去除了所有生有的基础，他们不再希求任何一个伴随名法和色法的生命。

“Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ.

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā.”

“我不渴望死，也不欣喜生。我只是等待时间，就好像一位工人等着发薪水。”[38]

一位比丘有了“出离欲乐的法喜（nekkhammābhirataṃ出离喜）[39]”表明他是知足的。因而，出离也是涅槃的一个称谓。这里用出离代替涅槃会更恰当些，因为涅槃里没有与欲界相关的恶行，也没有再生和邪见。因此，倾向于涅槃是阿罗汉圣者的力量。

阿罗汉圣者的第四种力量

有三十七道品，分成七类：

四念处

四正勤

四神足

五根

五力

七觉支

八正道


这些因素也是阿罗汉圣者力量的构成部分，因此它们被称为第四种力量。关于这些因素，舍利弗尊者继续说：


“再者，世尊！一位比丘如果已经根除了贪染，那么他完全地培育了四念处。对于可以恰当地宣称自己已摧毁了所有贪染的阿罗汉圣者来说，这种正念的培育也是他的一种力量。”

四念处是身念处、受念处、心念处和法念处。我没有打算在这方面细讲。只要说一下培养正念或心智训练就足够了，这对阿罗汉圣者来说非常重要。

一位阿罗汉圣者从什么时候培育发展正念的？从他还是一位普通人、树立目标要成为须陀洹圣者的时候，就开始禅修了。当他成为了一位须陀洹圣者后，他继续禅修以成为斯陀含圣者；当他成为斯陀含圣者后，他继续禅修朝向阿那含圣者迈进；当他成为阿那含圣者后，他同样以正念朝向阿罗汉道圣者迈进。自从他还只是一位极为普通的普通人时，他就一直不断修习正念直到成为阿罗汉圣者。因此，正念是必须的。在《娑罗双树经》[40]里，佛陀嘱咐他的弟子们从加入僧团时起就要开始禅修。

信奉佛教后培育正念

佛陀说：

“比丘们！那些新出家的比丘，离家不久，来到此法和律中，应该敦促培育四念处。建立四念处的根基，逐步内化禅修的习惯，从而牢固稳定在念处上。”

就象现在这些比丘出家一样，佛陀在世时，新皈依者必须出家。他们接受佛教是出于他们自己的信心。佛陀看到需要给予他们好的建议，以便他们体证法，那些建议就是培育正念。我认为我们应该关心的不仅仅是新皈依者，还有出生于佛教家庭的新出家的比丘们。这些新出家者（比丘们或沙弥们）天真无邪，戒行清净。他们信心十足，充满热情。因而，这为体证法作了好的铺垫；进而如果体证了法，他们就会在整个比丘生涯中戒行稳固、品行清白。即便没有体证法，肯定会教导他们自我控制。然而，他们应该怎样修习四念处呢？请看如下指导：

观身念处

“来吧，贤友！为了如其本然地了知身体的实相，以专一、明净、集中、一境性的心，热忱、正知地就身体持续观照身体。”

所有色法是无常、苦、无我的。另外，它是如死尸般令人厌恶。禅修者应该以最大的精进力观照这三共相，修习定力和智慧。这里强调精进力和定力。禅修者的心必须稳定地专注在观照名色法所缘上。

如果你正念观照呼吸，你观察每次呼气和吸气的现象。随着心专注在呼吸上，它将变得单纯和安静。从内观禅修的观点来说，无疑练习观察呼吸将会引导你到达生灭随观智。

如果你观照头发和身体，同样能达到修身念处的目的。

如果你以观察姿势开始禅修，当你行走时观察脚步的抬起、伸出和放下。心保持在观照每一个现象上。当你站立时观照站立。当你坐时观照坐姿。如果你练习正念观照腹部升降，将你的心保持在观照每一个现象上，观察腹部的升起和降落。你将会获得明净的心。你将会发现观察的心和被观察的所缘总是成对一起出现。

心保持稳定不变，因此前一念灭去的心好像和后面紧跟着生起的心是一样的。接着你会认识到你正在观察的所缘是色法，而正在观察的心是名法。更进一步你会认识到一个是因，另一个是果，最终这两者一起灭去，这就是无常。无常的事物是不尽人意的，因而被看作是苦。所有这些现象将会自然显现。它们自己发生，没有任何主宰力量驱动它们。因而，它们是不可控制的。它们有无我的特性（无实体性）。这就是三共相怎样展现在禅修者面前的。

这就是佛陀告诫新出家的比丘如何修习正念，特别是身念处。在《念处经》里有多种禅修方法，你可以选择任何一个适合的方法练习，但是你不可以疏忽大意。如果你自己不修习佛法，却厚着脸皮去批评那些修法者，你就积累了不善业和对抗佛陀。佛陀也告诫他的弟子们修习受念处，请看如下指导：“为了如实了知感受的实相，应如其本然地仔细观照感受。”

观受念处

有三种感受：苦受、乐受和舍受。当你感觉疲劳和不舒服时，你应该以正念观察这些现象。当你感觉悲伤，观照这悲伤，这是苦受。当你感觉快乐和喜悦，观察这种心理状态，这是乐受。还有另外一种感受，它既不是苦受也不是乐受，这种从心和心所生起的中舍的感受(upekkhā vedanā)，是以中舍状态看待善或不善的心理活动诸如贪心、信心或正念。舍受不明显，但必须观察它。

然而，有一些人拥护另外一种观点，认为只有舍受需要被观照，而其他两种则不需要。这种观点明显是异端，因为《大念处经》[41]清楚地阐述了乐受也是一个禅修所缘。《相应部》[42]也详述了这个主题，告诫禅修者观照乐受、苦受和舍受。因此，内观禅修中只观照舍受的建议是背离佛陀的教导的。

事实上，所有生起于六根门的法都属于五取蕴，都必须以正念观察。它们包含了三种感受。如果你不以正念观察苦受的生起，那么潜在的嗔心将会施展它的本色。同样如果乐受没有被注意到，那么潜在的贪心就会生起。观照这两种感受能根除潜在的烦恼。

这里请让我向你们讲叙一下我个人体验。一次我被一只蝎子咬了，整整一周我承受剧痛。我专注地观察它，并标记“痛、痛！”，这缓解了痛的感受，消除了所有扩展的倾向。接着我观察到痛受的呈现不是相续的，在生起和灭去之间有一个空隙，当一个痛受过去了，另一个新的痛受紧随着生起，这就显示了无常。因此，我想到了“观察感受，了知它的实相”，这句话是恰当的。

观心念处

《念处经》指出了观照心的方法。为了知道心的实相，观察它。那里例举了这种禅修方法的例子。它说，“当贪心生起时，知道有贪心。”

心是一个自由体。它可以漫游（掉举）到任何它想去的地方，不能被制止或干扰，它不受控制。所有普通人喜欢心四处游走，这是真的，他们随它那样。既然他们放任心不受约束，贪心和嗔心就冒出来。如果你默许了贪心和嗔心，并服从了它们的命令，你也许就会牵涉到犯罪行为中，那将为下堕到恶道铺好了路。因此，心必须被约束。当你保持观察心的活动，就会知道什么时候贪爱生长出来了，而当你观察那贪爱时，那抓取和占有事物的不良倾向就消失了。

我现在讲的这些是根据《阿毗达摩》来说的。然而，当我们将这理论付诸实践时，我们不能总是忙于将心解析成心所。当贪欲生起时我们简单地观察贪欲，我们一认出它来，它就消退了，只剩下觉知和标记的善行。如此善行属于中舍心，也必须被观察到。这种向内观察的方法适用于生气、怀疑和其他消极情绪的生起时的观察。然而，观照心而获得观智并不容易。观察色法也许不会产生任何问题，因为它不影响禅修者的心，所以我们建议观察腹部的升降。当你观照腹部运动时，也许你感觉到贪欲出现了，你就观察贪欲，你一觉察到它的生起，它就会消退。如果你能够这么观察，观察两三次或更多次，直到最终它消失。

我正在谈论你应该观察的心和它的运作过程。然而，还有许多身体上的现象产生，比如，由于逼人的酷热和诸如此类导致的疲劳、不舒服感。当你观察它们，你的心也许就有时会从一个所缘跳到另一个所缘。接着问题就产生了：这是否相当于心的掉举？那些不熟悉内观禅修中定力的本质的人也许会把它看作是掉举。然而，观智并不意味着心只停留在一个现象上。经典里说所有现象或活动都必须被观察和了知。因此，禅修者必须以这样一种方式禅修：觉知发生在六根门的所有现象。定力必须建立在持续地观照此起彼伏呈现的六根门所缘上。观察的心紧随各种各样的所缘，这不应看作是分散定力。它紧随着被观察的所缘，每当所缘变得明显它就贴住所缘，定力自会建立在所缘上，不受所缘的易变性影响。正是因为这种本质，你在修（内观）定时能获得无常的观智。

观法念处

舍利弗尊者也催促禅修者观照法尘。为了了知所有现象的真实本质，观察它们。法尘会呈现出自身更深刻的本质，超越我们平常所知的色法、感受、心念。心的状态如生气、欲望、觉知所见的图像等都是法尘。因此，你应该以正念观察身体、感受、心，以便你能获得观智，即它们只不过是名法和色法的组合，其中一个是因另一个是果，总是生起灭去，具有无常、苦和无我（既不可控制也不可主宰）的三共相。

我建议禅修者考虑一下他们是否只通过学习名法、色法和缘起法就能够看到现象的实相。内观不是依赖于学习，而是在于正念实修，无论什么时候名法色法现象生起了，以正念观察它们。

有学和无学皆需修习正念

有学（sekkhā）是还在进行佛法修学的人，他们修习正念，以便知道身体的实相（无常、苦和无我）。他们应该观照它并安住于三相的观智里。学人应该一直禅修，直到体证阿罗汉道智果智。这并不意味着那些证得阿罗汉的无学圣者不需要修习正念。

佛陀对他的弟子们作了如下开示：

“比丘们！那些已经成为阿罗汉的人，那些贪染已摧毁、梵行已立、所作皆办、五蕴重担已卸下、已证道果、生已摧毁和正智已立者，这样的比丘坚决地保持在精进、正知、正定、明觉、稳固、心一境性的状态里，远离物质身体的概念。”

因此，即使获得了阿罗汉道果，阿罗汉圣者也继续修习正念。

正念观照五取蕴

在《娑罗双树经》里佛陀指出新出家的比丘、有学的圣者和阿罗汉圣者都修习四念处。在这部《具戒经》里说，普通人、还有须陀洹圣者、斯陀含圣者、阿那含圣者和阿罗汉圣者都应该观照五取蕴。这两部经都同意这点。修习正念在于正确地念住，以八正道为它的目标。观照五取蕴也导向八正道。因此，正念和观照五取蕴是同义词，相辅相成。正念的所缘是身、受、心、法。它们构成五取蕴：色蕴、受蕴、念头和法尘（即想蕴）、行蕴和其它被执取的所缘（识蕴）。因此，禅修者必须牢记在心：观照五取蕴和修习正念是仅有的两种体证涅槃的方法。

然而，也许你会问是否其他的禅修方法不相关联。有如此的练习，如忆念佛陀的品质（佛随念），它会导向止禅（奢摩他）。然而，没有内观，就不能导向体证道智果智。止禅（奢摩他）的修习能去除导向涅槃的高阶观智的所有盖障（五盖）。当五盖被扫除的那刻，必须采用内观禅修观照名法色法的三共相以了知实相。因而只有这样你才能达到道智果智。

由于阿罗汉圣者总是具足正念，他从来不会粗野、无礼或言语不慎，像普通人那样习惯于闲聊和做手势。阿罗汉圣者总是警觉和敏锐的。由于总是觉知着感受，故而没有一位阿罗汉圣者会抱怨不舒服或寻求舒服。有这样正念的力量，阿罗汉圣者能够声称自己去除所有的贪染。

总结一下，我强调了阿罗汉圣者也观照五取蕴，像阿那含圣者、斯陀含圣者和须陀洹圣者那样。

祈愿听众们身心安乐健康，能够观照五取蕴，正念观察身、受、心、法四念处，以便趋向涅槃体证道智果智！

第八部分

1967年10月11日和10月18日

在前面的开示中，讲述了阿罗汉圣者的四种力量。现在我将继续讲述其他的力量。

如你所知，阿罗汉圣者像其他圣者一样观照五取蕴。那么，对于一位完全觉悟的圣者来说，这样做会获得什么样的利益呢？难道阿罗汉圣者希望成为独觉佛或正等正觉的佛陀？根据上座部学派，阿罗汉道果是最高的圣果。他已经根除了所有内心的烦恼，将因涅槃而最终达到苦的止息。阿罗汉圣者所作皆办，不受后有。如果一个人渴望成为一位独觉佛，他必须在他的某一生，刚好遇到一位至高无上的佛陀，在佛陀面前发愿祈求将来成为独觉佛。然而，有些时候一个人恰逢出生于没有佛陀出现的空劫（suñña-kappa）期，他可能以精进圆满波罗蜜成为一位独觉佛。但要成为一位正等正觉的佛陀是非常困难和艰巨的。通常在一位佛陀出现之前是无数空劫期。

在萨拉劫（Sārakappa）只有一佛出世，在曼达劫（Maṇḍakappa）有两佛出世，在瓦那劫（Varakappa）三佛出世，在萨拉曼达劫（Sāramaṇḍakappa）有四佛出世，巴达劫（Bhaddakappa）五佛出世（像现在一样是一个贤劫）。现在贤劫有拘留孙佛（Kakusandha）、拘那含牟尼佛（Koṇāgamana）、迦叶佛（Kassapa）、乔答摩佛（Gotama）和未来出世的弥勒佛（Metteyya）。数百万劫过去没有一尊佛，但是一旦过完一个极为长久的没有佛陀的空劫期后，一佛劫、两佛劫、三佛劫、四佛劫、甚至五佛劫就会出现。正等正觉佛陀，不是依靠任何老师的指导，而是依靠自己的努力发现四圣谛而获得解脱的[43]，乔答摩佛只有一位。佛陀、独觉佛和阿罗汉都以相同的方式获得般涅槃。然而，大乘学派的那些人说一个人修成独觉佛或阿罗汉这是不够的。每个人必须希望发愿成佛；如一众生未成佛，终不于此取泥洹。根据这种信仰，所有的众生应该在生命最后一刻一块儿去涅槃。在我看来，这是一件不可能极为困难的事。我们怎么能等待别人和我们一块儿去涅槃呢？这样的信仰是难以立足的。根据学术权威表明，在第三次佛典结集（佛历230年）时大乘学派还没有流行。

般涅槃意味着五蕴的止息，因此，通过道智果智的力量，所有业力和烦恼都灭尽。所有佛陀、独觉佛和阿罗汉在死亡时都获得这种止息。为什么需要等待其他人一起抵达终点？

当阿罗汉获得般涅槃后，他已经完成所有该做的，没有留下任何未了之事。

阿罗汉圣者从禅修中获得的利益

舍利弗尊者说：

“Natthi, khvāvuso, arahato uttari karaṇīyaṃ katassa vā paticayo; api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārā ceva saṃvattanti satisampajaññā cā’ti.”

“贤友！阿罗汉圣者再也没有多余的事需要去做了，再也不需要重复了[44]。然而，当内观禅修这些事情已经发展培育好后，他们将在今生正念，明觉，欢喜，愉悦。”

阿罗汉圣者修习内观禅修所获得的利益是安住在幸福和正念中。在阿那含果阶段，忧伤已舍离。因此，当阿罗汉圣者遇到不可意所缘时，没有悲伤没有忧愁。观照五取蕴使得阿罗汉圣者比起没有正念时更快乐。正如喜爱读书的人当他有书可读时比起没有书时更快乐。当然，那些不喜欢阅读的人可能会感觉读书烦人。同样地，那些不习惯禅修的人也许感觉禅修烦人。当你在家时你不得不做家务，而当你在寺院时你能够禅修，哪一个更能带给你幸福和安宁？

经过良好的训练，阿罗汉圣者们乐于禅修。尽管他们难免像普通人那样经验身体上的不舒服，如疼痛和疲劳，但由于他们不断觉知，所有不舒服就消失了。事实上，当观智发展良好时，一切不适将会消失。我们的禅修者有这种体验。当他们的心处于行舍智时，就算遇到小疾病如感冒，他们感觉疾病消退。一两个小时的禅修，这种小疾病就不见了。有些人甚至遇到重大疾病继续保持禅修，在禅修过程中重大疾病消失了。

在经典里，有许多通过修习内观疗愈好疾病痛苦的例子。一次，摩诃迦叶尊者生病了，当他聚精会神地听完佛陀念诵觉支（导向解脱的因素）护卫偈后，他的病就好了。佛陀最后一次在竹林精舍雨安居时，他经受严重疾病的折磨，但是他通过密集的内观禅修避开了死亡。

当阿罗汉圣者持续维持正念不断内观禅修时，他就能自如地获得果定。《算术师目犍连经》（Gaṇakamoggallāna Sutta）的注释说，阿罗汉圣者都脱离了所有的贪染。但有两种，也就是一种成为阿罗汉后继续内观禅修，另外一种成为阿罗汉后则没有继续内观禅修。前者完成寺院日常职责那一刻就能进入果定，而后者也许只专职于轻微的工作也无法进入果定。

从前，一位年长的比丘和一位沙弥居住在一个乡村寺院，那里只有一个人的住处。年长比丘担心他的弟子没有合适的地方休息，因此一天天过去他没有像他往常一样获得法喜，而沙弥尽管没有住处，他整个雨季安居都在果定的法喜中度过。当雨季安居结束后，他问长老比丘他是否感到这个寺院合意，长老回答是不合意。因此，你记得那些持续内观禅修的阿罗汉无论什么时候他想要进入禅修的法喜就能进入。尽管这种禅修既不会增加已证悟的真理也不会体证新的真理，但是它带给禅修者安乐，这就是持续正念禅修的益处。

阿罗汉圣者的第五种力量

舍利弗尊者继续讲述阿罗汉圣者的力量：

“再者，世尊！一位比丘如果已经根除了贪染，那么他圆满了四正勤。一旦他圆满了四正勤，他就可以被视为拥有了阿罗汉圣者的力量，可以恰当地宣称自己已摧毁了贪染。”

属于八正道之一的正精进(sammā-vāyama)，即四正勤(sammappadhāna)，内容如下：

已生之不善法令断

未生之不善法令不生

未生之善法令生

已生之善法令长

如同小心避免流感一样，一个人要小心避免行不善行，这些不善行他可能见别人做过。由于没有控制好生气等不良情绪，过去也许他做过这样的恶行。如果是那样的话，他必须小心不再重复此类恶行。通常也许他是清静无染的，但潜伏的烦恼还可能会随时出现[45]。因此，他必须警觉。为避免不善行，他不得不依赖内观禅修。通过实际地修习布施、持戒和禅修培育善行功德这是必要的。做到这些后，保持善行和坚持为善对他来说是有所裨益的。阿罗汉圣者们在获得阿罗汉道果后，他们具足了圆满的四正勤[46]。

阿罗汉圣者的第六种力量

关于阿罗汉圣者的第六种力量，舍利弗尊者这么说：

“再者，世尊！一位比丘如果已经根除了贪染，那么他圆满地培育了四神足。圆满了四神足，他可以被视为拥有了阿罗汉圣者的力量，可以恰当地宣称自己已摧毁了贪染。”

“神通”（Iddhi）意思是达到或成功，“神足”（Iddhipāda）意思是导向成功的基础，有四种[47]：

欲神足（chandiddhipāda）

勤神足（viriyiddhipāda）

心神足（cittiddhipāda）

观神足（vimaṃsiddhipāda）

即使在世俗事务中，拥有这四神足中的一种，不是全部，都能够促使事务圆满达成。在任何重大的事业中，我们都需要特别强大力量来支持。通过修习布施或持戒等来获得功德，普通的力量可能就足以。但是当通过修习禅定、正念和内观来培养善行时，“欲、勤、心、观”这四项成功的要素，即四神足，必须至少有一项极为强大。阿罗汉圣者通过禅修获得并具足四神足。

我敦促这里的禅修者至少擅长四神足中的一种，也就是说你们在求法的过程中，必须努力逐渐获得欲神足、勤神足、心神足或观神足。。

阿罗汉圣者的第七种力量


舍利弗尊者继续做如下阐述：

“再者，世尊！一位比丘如果已经根除了贪染，那么他真正而善巧地培育了五根。由于培育了五根的力量，那么他可以被视为拥有了阿罗汉圣者的力量，可以恰当地宣称自己已摧毁了贪染。”

控制的能力（indriya根）意味着支配管理。有二十二根支配管理着五蕴和它们相应的法。第一组是五根门：眼根、耳根、鼻根、舌根和身根。第二组是是区分性别的男根和女根。

生命力是命根。另外一种支配管理着觉知法尘的是意根。接下来是支配管理感觉的五根：乐根、苦根、喜根、忧根、舍根。

五根（五种精神能力）：信根(saddhindriya),、精进根(viriyindriya)、念根(satindriya)、定根(samādhindriya)和慧根（paññindriya）。余下的三根是：相关入流的根，是关于以前未知法的智（anaññātaññassāmītindriya未知当知根）[48]、与三个初级果智和三个高级道智相关的根（aññindriya已知根）、与阿罗汉果智相关的根（aññātāvindriya具知根）。

在经文的这一段里，阿罗汉圣者的力量是指信根、精进根、念根、定根和慧根五根。当我们说到信根时，当然是指对真正的教导的信心。它与异教徒的虚假的教导无关，那些归为邪信。为了了知真正的老师、真正的教导和真正的僧团，你必须知道佛陀的九种功德、法的六种功德和僧伽的九种功德。有九种出世间法，就是四种道智、四种果智和涅槃。所有与这些相关的教导才是真正的教导，与这些不相关的则不是真正的教导。

僧伽的九种功德之一是良好地修习佛法（supaṭipanno善行道），通过勤修戒、定、慧，熄灭贪、嗔、痴等烦恼而达成此项功德。八种圣者—那些获得四种道智和四种果智的圣者具有这些美德，因此，他们是真正的僧伽，真正的佛弟子。普通人中有许多人在努力追求精神上和戒行上的进步，他们归为有德行的普通人，由于他们正在修习佛法朝向须陀洹道智果智，也可以归为真正的僧伽。

相信三宝和业力法则是真正的信仰，这是信根。偶尔忆念起佛陀的功德，这不等于有了稳固的信根。只有当你修习导向须陀洹道智果智的内观禅修，你的信心才会变得坚固。内观显露了名法色法的真实本质，一个是因，另一个是果，总是在生起灭去，从来不会长久，一直是苦或者在产生苦，没有实质性，不可控制，或无我。当你获得了须陀洹的道智时，你为涅槃做好了充分的准备。到这个阶段，信根维持如磐石般牢固了。

信心是善心的显现，它随着生灭随观智、坏灭智和行舍智而生起。在这些观智的阶段，禅修者的心如同被光照射的水晶球，它外在污垢逐渐消减，当达到阿罗汉道智时它变得完全纯净了。

精进根只表示控制精勤努力的要素，它几乎等同于正精进，它意味着强烈的精进力。它是内观修习中非常重要的一部分。没有它你就不能获得导向阿罗汉道果的观智。

念根在前面的章节里已经讲述过了。


定根是指心一境性(ekaggatā)，没有定根你不能获得名色分别智(nāma-rūpa-pariccheda-ñāṇa)。那些满口谈论仅仅通过学习知识就能获得观智的人，不能领会为体证法所必修的七清净。除非你获得了戒清净和心清净，你才有可能获得名色分别智和见清净。至少要有刹那定(khaṇika samādhi)、或近行定(upacārasamādhi)、或安止定（jhāna禅那），才能获得心清净。刹那定类似于近行定，两者都有助于去除五盖。名色分别智后，依次是缘摄受智(paccaya-pariggaha-ñāṇa)、触知智(sammasana-ñāṇa)和生灭随观智(udayabbaya-ñāṇa)。

在《六处相应》里佛陀嘱咐他的弟子们禅修，以便他们能理解缘起事物的实相。怎么能看到实相？佛陀说，禅修者认出眼根无常、被看的色尘无常、能看的眼识无常、眼根和色尘的触无常、看时生起的快乐、悲伤、中舍的感受无常。简而言之，六根、六尘、识、触和出现在六根门的感受，所有这些都是无常的。

慧根与智慧相关，但不是源自别人那里听到的或经过思考推理得来的智慧，而是通过禅修获得的直觉的智慧（修慧）。观智高于闻慧(sutamayā)、思慧(cintāmaya)、修慧(sutamayā-paññā)。对于一位普通禅修者而言，因慧根调控内观修行，内观禅修就是慧根。对于一位圣者而言，因慧根调控与获得涅槃相关的智慧，道智就是慧根。导向须陀洹果的道智是未知当知根（anaññātaññassāmītindriya）。与高级道智相关的根（aññindriya已知根）是通过经验积累获得的。


慧根必须通过观照五取蕴来培育。最初，你的觉察力跟不上涉及看或听的全部细节，特别是当定力还没有正确地培育起来时。这就是我们为什么建议禅修者从观察四威仪开始，这是依照“当你行走时知道行走”、“当你坐时知道坐”的教导。然而，这阶段是基础训练，尚未促成开发出与所需定力相匹配的精进力。这（精进力不足）可能引起昏沉睡眠。因此我们提倡观察腹部升降。身体的运动表明运动元素的存在（vāyo dhātu风大）。当你观察这个活动时，你不要局限于只观察一个所缘——你必须正念观察腹部升起和降落。在观察这两个现象时你也不能减弱你的精进力。我们认为这种练习需要定根和精进根两者平衡等持。


慧根包含对证得缘起和无常的观智有掌控力的要素。一旦体证了名法和色法的实相，行舍智就会建立，结果就会到达最高阶段的道智，即阿罗汉道智，这就是阿罗汉圣者的第七种力量。

阿罗汉圣者的第八种力量

舍利弗尊者继续作如下阐述：

“再者，世尊！一位比丘如果已经根除了贪染，那么他培育了五力。善巧地培育了五力，那么他可以被视为拥有了阿罗汉的力量，可以恰当地宣称自己已摧毁了贪染。”

和我前面提到过的五根一样，五力同样是精神力量。一位比丘有了信力，对三宝就有了坚定的信心，这种信心如同磐石一样坚定不移，就能禁得起怀疑风暴的反复冲击。

一位比丘拥有了精进力，就不会被昏沉睡眠所困扰，他就会精进修行，以达到解脱。如果他拥有了念力，当他看、听或触所缘时，他就能不断地以正念随观周围发生的现象，没有漏失。如果他拥有了定力，他的心就没有散乱，他能专注于所缘。当他达到行舍智时，定力就变得稳固坚实了。在这个阶段，禅修者能够一连坐上好几个小时而没有觉察到时间过去了。

一位比丘如果拥有了慧力，就能够去除把缘起的事物看作是永恒的愚痴。愚痴会使你相信你所看到的或听到的是永恒的。即使是一位普通人，如果获得了生灭随观智、坏灭智、行舍智，通过慧力可以了知现象世界的实相。圣者的无常智坚实稳固。由于圆满了慧力，当遭受任何掩盖无常、苦、无我真相的愚痴的攻击时，阿罗汉圣者仍然保持平静。

阿罗汉圣者的第九种力量


舍利弗尊者继续对佛陀报告说：

“再者，世尊！一位比丘如果已经根除了贪染，那么他完全彻底地培育了七觉支。当他已经培育和开发了七觉支，那么他可以被视为拥有了阿罗汉的力量，可以恰当地宣称自己已摧毁了贪染。”

七觉支如下，它们导向四圣谛：

念觉支

择法觉支

精进觉支

喜觉支

轻安觉支

定觉支

舍觉支

念觉支

念觉支就是正念觉察所有身体活动和心理活动，以及身心感受。因而，它和四念处相同。没有禅修就不能获得念觉支。一位修习念觉支的初学者，由于观智还没有发展充足，是不能觉察到念觉支的。只有当生灭随观智升起时，他才会熟悉念觉支。然而必须知道，就在开始禅修的那刻，念觉支、精进觉支、定觉支和择法觉支这四种觉支就出现了，但只是以较弱的形式出现。当体证了生灭智时，念觉支发展得如此强劲有力，禅修者会认为没有什么可以逃过他的注意力。正是因而这样的力量，禅修者能够体证名法色法的真实本质——坏灭的属性。

择法觉支

择法觉支几乎等同于慧根[49]，尤指以智慧简择法之善与不善。择法包含对一切现象，如行为、结果、涅槃元素（涅槃界）等的简择。而就这里的上下文而言，只意味着以善与不善作为简择的两个主要主题。

当你看或听时，你只觉察到所看到的色尘或所听到的声音，而色尘和声音依照它们的本性生起灭去从未永恒存在。禅修者清楚地回想名法色法的相续之流。事实上，当他专注在声音上，能更清楚地回想相续流生灭的状态。有些禅修者告诉我，他们能够分辨声音是通过左耳还是右耳听到的，通过禅修他们的听力可以变得如此敏锐。


禅修者的根门通过禅修已经变得如此敏锐，明了色法不能了知所缘，而是心知道所缘。因此，在敏锐觉察的阶段，能知的心能够区分名法和色法。随着不断地禅修练习，定力增强时，你就能觉知名法、色法的快速生灭。当你渐渐知道缘起事物瞬变的本质时，你就会认识到缘起的事物是不受控制的、非实质性的。因而它们是不能令人满意的，引生的只有苦。随着内观禅修，你的智慧越来越敏锐，你越能观照到所生的事物的快速衰灭。当坏灭智生起时，这变得更加明显。那时你也许不能觉察到缘起的事物的生起，但你能清楚地觉察到它们的快速灭去，这包括了能觉察的心和被觉察的所缘。当达到行舍智时，你不需要特别用力就能觉察到诸法的快速灭去。当体证道智时，就能觉察到诸行的止息。

精进觉支

精进觉支和精进根与正精进相似，通常随着生灭随观智出现。如果精进力缺乏，那么观照就无效。如果精进过度，焦虑就产生，阻挡定力的进步。精进觉支必须保持在平衡状态。

喜觉支

在禅修练习开始时，通常感觉不到喜，但是生起一种柔和的形式，叫作愉悦（pāmojja），伴随着起鸡皮疙瘩[50]。当达到生灭智的阶段，禅修者体验到势不可挡的喜，以致于随念的力量提升了，那时他感觉自己已经看见法的光芒了。他必须观察标记这个现象，直至消失。当禅修者达到行舍智的阶段，这种喜的运作就会更清楚了。

有些人没有体验到这种喜，因此他们提出喜乐是不必要的理论。然而，喜是获得解脱的必要条件。如果没有出现喜，应该是生灭随观智还没有生起。

轻安觉支

轻安包括身轻安(kāya-passaddhi)和心轻安(citta-passaddhi)。当诸心所平衡沉着时，就获得身轻安。这只是很自然的事，因为当心安宁时，身体跟着安宁。

在每一个善行中都存在轻安的元素，但是通常在禅修的初期阶段它是隐藏而不显露的。在生灭随观智阶段它开始变得明显，因为这时随着禅修一切进展良好禅修者对定力无需过多费心了。到体证行舍智时，轻安生起。

轻安拥有轻快、柔软、易适应性、开放和心清晰的心理品质。正是因为这些品质，禅修者在达到生灭随观智后，感觉身体是如此轻像是在空中浮起来了一般。喜被激发的时候，它达到踊跃喜(ubbega-pīti)阶段，这种强烈的喜使得禅修者漂浮在空中，在这种情况下身心都变得微妙柔软，易于被观照，直达目的地。一位禅修者告诉我，她过去常常伤害到她的丈夫，通过内观禅修获得生灭随观智后，她的心变得如此温和，她不再像以前那样粗暴对待她丈夫了。

定觉支

定觉支和定根相同，我在前面解释过了，因而，不需要进一步详细阐述了。

舍觉支

舍觉支理解起来相当困难，可用于指感受、智慧、精进等心理特征。当我们谈到快乐或痛苦时，我们指的是日常生活中我们经验到的感受。然而，除了乐受和苦受外，还有一种中立或中舍的感受（upekkhā vedanā舍受）。当我们说到智慧时，我们是指观智和行舍智，它表明心处于平等的状态。当我们谈到精进时，我们指的是精进力平衡，它既不过度精进也不懈怠。除了这些外，还有其他种类的舍，比如与六入相对应的六支舍（chaḷaṅgupekkhā）、梵住舍（brahmavihāra upekkhā）、禅那舍（jhānupekkhā）和遍净舍（parisuddhupekkhā）。它们是属于舍觉支下的心理品质，也意味着心处于平衡状态中。然而，在当前的语境中，由于你在生活中很少遇到它们，急于了解它们的本质并不实际。唯有内观禅修者获得生灭智时，通过直觉真正地体验到它们。

这些觉支在日常生活中很难体验到，因为通常情况下，它们要么不足，要么过度。当信心过强时择法就减弱。当你没有以相应的注意力观察现象时，你就不能获得真相。然而，当择法过强时，信心减弱。当你失去信心时，你就没有了寻求真相的精进力。即使你精进力足够，如果信心缺乏，你不能生起定力，而定力是观智的基本要素。当信心过度时，在禅修者遇到超常体验的那一刻，就自鸣得意地沉浸其中，迷失在路上而不能达到目的地。当定力超过所必需的程度时，精进力就变弱，昏沉睡眠控制了禅修者，就不能获得更多的进步了。当精进力强于定力，焦虑就会妨碍进步。


为了保持定力和精进力适当平衡，我们提倡观照腹部起伏的方法。在这个练习中，由于禅修者必须观察腹部起伏，他必须以正念只观察两个现象，因此，他的定力不会过强。由于这个练习所观察的所缘不包含三四个现象，没有引起过度精进。两者保持在平衡的水平上。为了保持禅修者的健康平衡，我们建议禅修者一个姿势只保持一个小时，一小时后你可以换姿势，坐禅换为行禅，经行时继续禅修。为了保持信心和智慧平衡，你必须向你的禅修指导老师请教，他将解释相关的事情。

这样，心倾向于内观，变得非常平衡，禅修者的观照力也会提高。当你获得了生灭智和行舍智时，你就会感觉所有五根和谐一致地在共同运行着，剩下要做的事就是让自己随顺它们自动向前运行。当拉车的两条牛的拉力平衡了，牛车就运行良好，驾车人就轻松自在，顺着路前进无需担忧。只有当舍觉支成就了，禅修者才能从一阶观智进展到另一阶观智。

当禅修者培育了定力后，喜觉支就能觉察到了；而定觉支是他充分修习念觉支的结果。每次观察都包含（喜觉支和）其它六支。获得道智后，特别是在初禅或二禅时获得道智，所有七觉支都发挥作用，最后所有该完成的都完成了。任何时候禅修者都需要培育七觉支。当有了正念时，所有其它觉支都会调动起来。

我在前面的章节指出培育七觉支有疗愈疾病的力量。当摩诃迦叶尊者生病时，佛陀给他开示七觉支，提醒他想起七觉支，听了佛陀的开示，摩诃迦叶尊者的疾病立刻就消失了。当目犍连尊者生病时，同样听了七觉支的开示病也好了。当佛陀他自己生病时，纯陀尊者背诵相同的开示，佛陀听后观照七觉支，他的病就消失了。佛陀在威路瓦（Veḷuva）村度过最后一个雨安居时，他受到一种疾病的折磨，那种病可能结束他的生命。然而，他修习内观禅修，治愈了疾病。他们修习的方法就是七觉支。

因此，应该培育和发展七觉支。然而，发展七觉支应该和四念处（身、受、心、法）的指导相一致。修习正念的目的是引导禅修者培育七觉支，七觉支就是阿罗汉圣者的第九种力量。

我将在下一次开示里讲述阿罗汉圣者的第十种力量。现在我如往常一样以祈福和祝愿来结束本次开示。

祈愿所有恭敬聆听本次开示的听众们，能够观照五取蕴的无常，通过培育觉支分而发展七觉支，导向道智果智，体证涅槃！

第九部分

1967年11月1日和11月16日

到“阿罗汉圣者的第九种力量”为止，关于《具戒经》我已经讲述了十四次开示。现在我讲述第十种力量，并为已经讲过的这个系列开示做一个总结。

阿罗汉圣者的第十种力量

就阿罗汉圣者的力量这个主题，舍利弗尊者继续向佛陀报告如下：

“再者，世尊！一位比丘如果已经根除了贪染，那么他完全彻底地培育和发展了八正道。完成了这项任务后，他可以看作拥有了阿罗汉的力量，可以恰当地宣称自己已摧毁了贪染。”

八正道之所以称为八支圣道，是因为它是圣者们追随的道路。在我们日常用语中，道路的意思是指引导我们到达目的地的路线，比如去一个乡村、一个镇上、一个办公室、一个塔或者一个寺院。在佛陀的教导中，道路通向的目的地，也许是地狱、畜生道、饿鬼道、人界或天界。然而，能避免去到这些地方的唯一道路是八正道。作为一个普通人，在我们人生的开始我们就应该培育和发展八正道。

关于这个主题，所有前面我已经讲过了的，在这里我就不再重复了。我只列举八正道的八个因素：

1.正见（sammā-diṭṭhi)）

2.正思惟（sammā-saṅkappa）

3.正语（sammā-vācā）

4.正业（sammā-kammantā)）

5.正命（sammā-ājīva）

6.正精进（sammā-vāyama）

7.正念（sammā-sati）

8.正定（sammā-samādhi）

正见有五种：

自业正见（kammassakatā sammā-diṭṭhi）

禅那正见（jhāna-sammā-diṭṭhi）

内观正见（vipassanā-sammā-diṭṭhi毗婆舍那的正见）

道正见（magga-sammā-diṭṭhi）

果正见（phala-sammā-diṭṭhi）

如果省察正见（paccavekkhaṇa-sammā-diṭṭhi）也包括在内，那么就有六种正见。道正见是指那些为须陀洹圣者、斯陀含圣者、阿那含圣者、阿罗汉圣者所享有的观智。

省察正见被归划在道正见的下面，因此，禅修者不必为省察道智的成就而作出特别的努力。然而，发展道正见是必不可少的，它位于内观正见的后面，因为只有获得内观正见时这个正见才会建立。为了生起内观正见，必须培育好自业正见和禅那正见。

佛教徒并不需要付出特别的努力发展自业正见，因为当他们信奉佛教时就接受了业力法则。他们修习布施、持戒和禅修，这表明他们信仰业和业果。正是由于相信禅定是可以导向色界和无色界的善行功德，使得人们修习禅定，这种善行的结果必定是有益的。只有那些诚恳地相信内观禅修能导向道智、果智和涅槃的人们才能证实内观禅修的益处。

持戒是修行进步的基础，怎么强调它也不为过。只有当心清净建立后，才能达成名色分别智和见清净。因而，禅修前你必须持守好戒律。准备开始禅修时，禅修者必须持守好八戒。对于比丘们来说，为了禅修，要求戒行完全清净。戒行清净后，你能够容易培育专注力，能够使得你进入禅定，或者至少让你获得近行定。没有达到禅定或近行定，你应该观照四种姿势（四威仪）和四大，获得刹那定。这些是培育基础道（mūla-magga）的根本。从基础道开始，禅修者继续观照出现在六根门的五取蕴以建立正见。继续禅修，它就会引导你到达缘摄受智（paccaya-pariggaha-ñāṇa）。接着下一个阶段是触知智（sammasana-ñāṇa），认出所有缘起的事物是无常的。禅修中你注意到了现象的灭去，你须知道你已经到达了坏灭智。接着当心完全专注于名法、色法和诸行时，行舍智生起。接着达到观智的最高阶段，称为出起智。随顺智，作为出起智的一个组成部分，寻求涅槃为它的所缘。这是通往圣道的前行道。前面提到的内观道的基础，称为基础道，由自业正见、戒之道、定之道三部分组成。为了方便记忆，请注意这个句子：

“基础道、前行道和圣道，导向涅槃。”

因此如果你真想就在今生体证涅槃，你就通过修习正语、正业和正命来遵守业果法则、履行清净戒行，这些是体证法的基础修行，会引导你到达下一个阶段。在下一个阶段里（前行道）预示着随顺智（anuloma-ñāṇa）和种姓智（gotrabhū-ñāṇa）的到来。而随顺智、种姓智则将领送你至涅槃。


通过修习内观，树立了正见，正思惟（sammā-saṅkappa）就会随后而来，正思惟是心倾向于涅槃的一种状态。正思惟和正见属于八正道中智慧的部分。

正精进（sammā-vāyama）是在每个看或听的当下努力观照六尘，这促使正念（sammā-sati）产生。在禅修练习中，你必须观察六尘，而当你观察它时，你的心更靠近它。这样定力就提高了，这称之为正定（sammā-samādhi）。在禅修练习的最初阶段，刹那定得到了发展，它联合正精进和正念，构成了八正道中定力的部分。

在禅修练习那刻，正语、正业和正命自然而然地产生了，无需特别的努力就实现了这些美德。随着对缘起事物的无常的信念的增长，邪语、邪业和邪命就被抛弃了。

既然正见已建立，戒定慧三道全已完成。随着内观禅修的进步，须陀洹道智和果智生起。

须陀洹圣者继续修习八正道，他到达斯陀含果位。斯陀含圣者坚持不懈地禅修练习，他到达阿那含果位。阿那含圣者更进一步努力修习，他到达阿罗汉道智和果智，成为阿罗汉圣者，拥有了阿罗汉圣者的力量。


现在我讲述完了阿罗汉圣者的十种力量。余下的问题是一位阿罗汉圣者会不会公开地、直接地宣称自己已经脱离了所有的贪染。关于这个问题，《差摩经》作了说明。

《差摩经》[51]

差摩尊者和苏玛那尊者曾经在舍卫城祇陀林寺院恭敬地侍候佛陀。一次差摩尊者向佛陀报告说：“世尊！一位已经根除了所有贪染的阿罗汉圣者，再也不会考虑有人比他高一等、平等或低一等。”

差摩尊者的陈述表明了阿罗汉圣者完全没有三种我慢（高慢、等慢、低慢）。因此阿罗汉圣者没有了我慢推动他去和别人作比较。说完了这句话，差摩尊者离开了。接着苏玛那尊者几乎用相同的方式向佛陀报告如下：“世尊！一位已经根除了所有贪染的阿罗汉圣者，他再也不会考虑有人不比他高一等、不与他平等或不比他低一等。”说完这句话后，他也离开了。接着佛陀说：“比丘们！善男子谈到阿罗汉道果时，他们就会以差摩尊者和苏玛那尊者刚刚所做的那种方式作出结论。阿罗汉圣者们不会公开地宣称自己成为了阿罗汉，但是他们会通过间接的方式表明，让人们知道。愚蠢的人宣称他们成为了阿罗汉，这使得他们自己成为他人的笑料，结果常常招来羞辱使自己痛苦。”

首楼那尊者怎样表明阿罗汉道果的[52]

首楼那尊者是一位大富豪家的儿子，在奢华和安逸的环境下长大。他被父母如此娇惯以致于他简直没有在地上走过，结果他的脚底变得柔软多毛。然而，当他有机会聆听到佛陀的教导后，他决定出家修习佛法。因此他成为了一位隐修者，开始禅修，他沿着一个墓园的人行小道行走，观照经行。他非常精进地修行，直到他柔嫩的双脚磨破了，流出血来，地面上血迹斑斑。尽管如此精进，他还是没有证悟。因此，他绝望地想到：“那些最努力的修行人也许做着同样的事情，如同我现在正在做的这样，不能比这样更精进了，然而，我还是不能去除我心中那些腐溃的烦恼。我家里有大量的财产，还俗做居士修布施对我更好。”

知道首楼那尊者的想法后，佛陀出现在他的面前，指导他不要走极端，既不要太精进也不要太松懈，向弹琴师学习，当琴弦太紧或太松时，琴就走调。首楼那尊者听了佛陀的开示后放松下来，保持精进力和定力平衡，后来他获得了成功。


于是首楼那尊者向佛陀报告如下：“世尊！一位已经根除了贪染的阿罗汉圣者，他只住心于离欲、独依静处、无嗔、渴爱的灭尽、无痴[53]。即便如此，也有人争论说，阿罗汉心倾向于没有烦恼的状态，只是由于信心的推动。然而，不是单有信心促使他出现这种心境，而是由于他抛弃了贪嗔痴，所有该做的他都已经完成了，没有剩下任何未完成的事情了。有人也许会再次辩论说他倾向于独依静处，只是为了让他自己处于好的位置以便获得好名声和获得物质财富。不是那样，因为在抛弃贪嗔痴方面所有该完成的他都已完成了。有人也许会再次提出，他变得宽容忍耐和谦顺是因为仪式仪典要求他这么做。这也不是真的，因为阿罗汉圣者在征服贪嗔痴烦恼的事业上所有该做的都已经做完了。世尊！如果一位比丘真正地脱离了人类的烦恼，那么他再也不会被色法的伪装所愚弄，因为有他那最敏锐的眼光盯着，一出现就会觉察到。即使色尘呈现眼前，这也对阿罗汉圣者的心没有任何影响，因为他的心和烦恼不相容。随着被看的色法和能识别色法的心的灭去，他的心不会被所看的事物干扰。由于去除了烦恼，阿罗汉圣者不会陷入所缘，不论他所看到的所缘是令人愉悦的还是别的。他总是觉察到能看的心和被看的所缘两者的灭去。这点适用于所有其他现象，如听、闻、尝和触。阿罗汉圣者的心不会被这些现象干扰。”

觉知到感官所缘（六尘）和能观察的心的灭去，这是我们禅修者的体验。首楼那尊者以相似的方式说了几首偈颂，我只节录最后两首如下：

“Selo yathā ekagghano, vātena na samīrati;

Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.

Iṭṭhā dhammā aniṭṭhā ca, nappavedhenti tādino;

Ṭhitaṃ cittaṃ vippamuttaṃ vayañcassānupassatī”ti.

“如同一座石头山是一坚实的整体，不会被风吹动那样，无论是可意还是不可意的色、声、香、味、触、法所缘，都不会动摇如此坚固的心。他的心安住、解脱，并且随观他的心的坏灭。”

这就是首楼那尊者怎样向人宣告他获得了阿罗汉道智的。

舍利弗尊者怎样表明阿罗汉道果的[54]

一次一位名叫突齿刹帝利（Kaḷārakhattiya）的比丘告诉舍利弗尊者说摩里亚颇孤那（Moliya Phagguna）离开了僧团，还俗成为了在家人。舍利弗尊者听了之后，根据观察发出一句评论，“摩里亚颇孤那在佛陀的教导中没有获得安稳的立足处。”突齿刹帝利比丘听了他的评论，嘲笑地问道，“那么，你获得了安稳的立足处？”

“我已经获得了”，舍利弗尊者说道，“这毫无疑问。”

“然而”，比丘继续嘲笑地问道，“那你将来能有立足处？”

“毫无疑问。”舍利弗尊者重复说道。

这里的“立足处”是指建立在三个低层次的道智果智基础上的坚实的立足处。如果那位被谈论的比丘体证了这三阶道果，他就成为了阿那含圣者，就不会离开僧团了。

突齿刹帝利比丘再次问道，“那你已经脱离轮回将来不再投生了？”这是间接地问舍利弗尊者是否成为了阿罗汉圣者。

“我已经脱离了”，舍利弗尊者回复道，“这毫无疑问。”

于是突齿刹帝利比丘来到佛陀那里，向佛陀报告了这次对话，说，“世尊！舍利弗尊者公开宣称他自己不会再出生、梵行已立、所作已作、不受后有。他宣称他成为了阿罗汉圣者！”

佛陀传唤舍利弗尊者，问他是否这样说了。

舍利弗尊者回复说，他只是简单地回复年轻的比丘说他所作已作和不会再出生，但是没有告诉他获得了阿罗汉果。

“舍利弗尊者”，佛陀说，“然而你已经间接地说了这个，它等于承认你已经成为了阿罗汉圣者。”

“世尊！”，舍利弗尊者说，“我只是一再申明我已做了的，而没有像被报告的那样用那些词语，但是我没有说我什么也没说。”

如同巴利经典原文的教导所显示的那样，这就是为什么阿罗汉圣者们从来不会直接说他们已经获得阿罗汉果。

圣者们是不可知的

当佛教在斯里兰卡鼎盛的时期，有一位阿罗汉圣者居住在结旦罗山（Cittalapabbata），一位苦行僧作他的弟子。一次，这位弟子问他师父，怎样认出一位圣者。“即便你是一位老和尚你也难以认出圣者”，这位阿罗汉圣者回复说，“尽管他就在你身边，你也许正做他的弟子服侍他，你也不能认出他是一位阿罗汉圣者来。他是不可知的。”尽管阿罗汉圣者给予了这个暗示，这位老和尚还是没有认出这位阿罗汉圣者来。

通常一位圣者希望不让其他人知道他是一位圣者，希望保持这个状态。

全书概要

在我结束本书开示之前，我将为已经讲过的《具戒经》的开示做一个简单的总结。

首先，摩诃俱希罗尊者问舍利弗尊者一位戒行清净的比丘怎样致力于佛法的修习。舍利弗尊者回复说这样的一位比丘应该明智而善巧地致力于观照五取蕴，视它们为无常和苦的，它们好比是病患、疮痈、肉中刺，它们是有害的，象发高烧般折磨人。它们的表现像陌生人那样，它们易逝、空、无我。一位比丘如果建立了这样的正念，就能够成为须陀洹圣者。


其次，摩诃俱希罗尊者问舍利弗尊者一位须陀洹圣者怎样致力于佛法的修习。舍利弗尊者回复说，他同样应该正确而善巧地观照五取蕴，如同以前建议的那样，直到成为斯陀含圣者。


第三，摩诃俱希罗尊者问舍利弗尊者，一位斯陀含圣者怎样致力于佛法的修习。舍利弗尊者回复说，方法和以前的相同，指出一位斯陀含圣者修成一位阿那含圣者也是同样的方法。


第四，摩诃俱希罗尊者问舍利弗尊者关于一位阿那含圣者怎样修习佛法的问题。舍利弗尊者重复他以前所说的话说，他同样应该以已经说过的方法禅修练习，以便他修成阿罗汉圣者。

最后，摩诃俱希罗尊者问舍利弗尊者，一位阿罗汉圣者应该怎样修习佛法。舍利弗尊者再次强调，阿罗汉圣者同样应该观照五取蕴以专注于无常的共相。

诚然，阿罗汉圣者不需要再体证阿罗汉道果，不需要再超过他已经获得的成就，但是如果他继续修习内观，他将安住于来自修习内观的幸福中，充满明觉和正念。

现在我将一如往常那样以祈愿结束开示，祈愿所有恭敬地聆听此次开示的人们通过内观禅修观照五取蕴，通过善行功德而获得道智果智、体证智慧、获得涅槃，从而到达苦的止息！

致 谢

本书的翻译受休斯顿禅修中心果智师兄的委托，于2016年7月底开始，2017年4月下旬完稿。2017年6月由休斯顿禅修中心翻译委员会组织校对工作，2017年7月完成校对。

翻译过程也是一个学法过程，感恩马哈希尊者的教导；翻译结束后感谢由果智师兄为主导的校对团队严谨而耐心的校对！

同时本人寄居鹿眠居，栖息山林，如鸟归林，如同感恩大地阳光与空气一般感恩周边的居民们衣食住药的供养与如母如亲般的关心与护持。

愿此功德回向给曾在法上给予过我任何帮助的导师们，回向给父母亲友、法友及护持者等，愿一切众生分享此功德！愿此功德成为证得涅槃的助缘！

译者

2017-10-19

  1. 《相应部·蕴相应122经》。 ↑
  2. 原注：Usually written “Buddha Sāsana Nuggaha.” However, the Pāḷi breaks down into “Buddha Sāsana Anuggaha” = Assisting the Buddha’s dispensation (ed.) 通常写为“Buddha Sāsana Nuggaha.” 然而，巴利文拆词为“Buddha Sāsana Anuggaha”，等于协助弘扬佛法。 ↑
  3. 《相应部·蕴相应123经》 ↑
  4. 原注：“Dukkha” is a term with a range of meanings. We should not always translate it simply as “suffering.” It is absurd to refer to happiness, joy, and pleasure as suffering, and neither are they painful. However, they are impermanent, unstable, and unreliable, so they are unsatisfactory. In this context of Dependent Origination it is more appropriate to translate “dukkha” as (physical) pain (ed.). “Dukkka”是一个佛教术语，具有多重含意。我们不应仅仅简单地将其翻译做“苦”。把幸福、欢乐、愉悦称作受苦（在西方人眼中）是荒谬的，这些也不是痛苦。可是，它们是不可持续的、不稳定的和不可靠的，因而它们是不令人满意的。在缘起法章节里，翻译“Dukkha”为生理上的疼痛更为恰当。 ↑
  5. 这段是讲观照五蕴，应该涉及多次观照，所以不止一个心路过程，看后续其它根门的段落就很清楚。 ↑
  6. 这一句的英文原文就不是很清楚： The ear-base and the sound conjoin to create a sound, which falls under the aggregate of attachment to materiality. 一般说是根尘接触产生识，这里的表述则有些不同，也许是记录或者翻译有误。 ↑
  7. 这一句的英文原文 However, according to the Abhidhamma, such pleasure or pain are not ultimate realities (paramattha). They are merely the results of wholesome or unwholesome actions.（直译：事实上，根据《阿毗达摩》，这种愉悦或痛苦不是究竟真实法，它们仅仅是善业和不善业的结果。）但这样的表述有问题，因为苦乐的感受是究竟法。所以在校对时作了合符法理的修改。 ↑
  8. 按这里的上下文,“两种观智一起生起”是指在缘摄受智的时候既看到名色也看到名色间的因果关系。| ↑
  9. 《相应部·因缘相应1经》。 ↑
  10. 英文版用的是rebirth-linking consciousness，就是结生识，现在是按照经文的意译。巴利文直译一般是“行缘识”。 ↑
  11. 《相应部·蕴相应22经》。 ↑
  12. 这里是按照《多闻经》（Sutavantasutta）即《相应部·蕴相应 123经》的回答，指的是闻所成智（或慧）。 ↑
  13. 《相应部·蕴相应79经》。 ↑
  14. 伽拉甘加伽(Kālakañjakā)是一类最低层的阿修罗，投生到那里的众生遭受极度的干渴，即使跳入恒河也无法解渴。这类阿修罗和饿鬼在形状、性生活、食物和寿命上类似，他们间互相通婚（参考Pali Proper Names Dict）。 ↑
  15. 这一句的英文原文意思不甚清晰:The elements(dhātu) that comprise mind and matter are divisible and can be analysed. 这里的中文是按合理的意思翻译的。 ↑
  16. 英文although seeing and hearing the object are simultaneous是说尽管看和听同时发生，但实际可能说的是好像同时发生，我们一般人的经验是同时发生，但是按照阿毗达摩讲的心路过程，则不能同时发生。 所以这里可能记录略有误差。 ↑
  17. such as sense-bases直译就是‘比如各个入处’，按照上下文，这里的实际意思应该是指的发生在各入处的识，这些识才能摄取所缘。 ↑
  18. 《》清净道论大疏钞》讲所缘密集的原文：tathā sārammaṇadhammānaṃ satipi ārammaṇakaraṇabhede ekato gayhamānā ārammaṇaghanatā ca（又如，就有所缘的诸法，也存在所缘成因的差别，（当这些法）被执取为一体时，就是所缘密集）。 ↑
  19. Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti Paṭhamaṃ. 比丘们！对无常想者来说，无我想确立，无我想者根除了我是之慢，当生到达涅槃。 ↑
  20. 增支部9.36经 ↑
  21. 对照英文和巴利文，显然是意译而不是直译。所以英文版的Arising from absorption he contemplates the five aggregates（初禅出，观五蕴）所说的出定，是根据安止定要出定修观的意思进行的意译。. ↑
  22. 《清净道论》第二十一章的坏灭随观智。 ↑
  23. 《清净道论》第二十一章的审察随观智 ↑
  24. 这里应该指的是须陀洹圣者对佛、法、僧、戒的四不坏信。 ↑
  25. 原注：The original edition here has “Sea-monsters.” Bhikkhu Bodhi translates it as “fiercefish,” while the PTS dictionary suggests “alligators or sea-cows.” The context is ofa monk who, on entering the village for alms unmindfully, sees women who areimproperly dressed, and so becomes lustful. Sharks will attack a man who isdrowning and floundering in the ocean, so that is a suitable translation (ed.)原文这里是“海兽”。菩提比丘翻译成“凶猛的鱼”，而PTS词典建议为“短吻鳄或海牛”。上下文说一位比丘入村庄托钵，由于没有正念，看到穿着不得体的女人，于是起了贪欲。鲨鱼攻击海洋里那些快要淹死的和挣扎的人，这才是最合适的翻译。 ↑
  26. 原注：A.ii.121, Paṭhamabhayasuttaṃ: Birth, aging, disease, and death. Dutiyabhayasuttaṃ: Fire, water, kings, and thieves. Attānuvādasuttaṃ: Self-accusation,allegations by others, punishments, and unfortunate destinations. A.ii.123, Ūmibhayasuttaṃ: Storms, crocodiles, whirlpools, and sea-monsters.A.ii.121, Paṭhamabhayasuttaṃ: 生、老、病和死。 Dutiyabhayasuttaṃ: 火灾、水灾、国王和盗贼。Attānuvādasuttaṃ: 自责、被指控、惩罚、恶道。 A.ii.123, Ūmibhayasuttaṃ: 风暴、鳄鱼、漩涡和海兽。 ↑
  27. 原注：Vbh.A.501. Sammohavinodanī Aṭṭhakathā. 《分别论》的注释书。 ↑
  28. 原注： Literally “worldly daggers.” At Vbh.A.501 it is explained as reproach (garahā).字面意思是“世间的匕首”。在Vbh.A.501解释为责备、呵责、非难。 ↑
  29. 原注：Vbh.378. There are five listed here — the first three, plus the fear of death and thefear of unfortunate destinations, but not famine, so the Sayādaw may have beenreferring to the SaṃvegaVatthuDīpanī (ed.)Vbh.378. 中五种是：前三种，再加上怕死和怕恶道，不是指饥荒，西亚多也许是指《厌离处注释》。 ↑
  30. 原注：The original edition omits “not,” which contradicts what was said earlier. Vocationalhazards are explained as the dangers arising out of doing immoral deeds for thesake of a livelihood, which a Stream-winner would not do. He or she would alsonot be subject to being reproached as a liar, thief, adulterer, etc., and would have nocause to fear reproach on entering an assembly. Even Arahants might have to facethe danger of food shortages (ed).原文漏掉“not”, 和先前所说的矛盾。邪命解释为为了活命行不善行的危险，须陀洹圣者不会那样做。他或她也不会常遭受被指责为说谎者、盗贼、通奸者等，而一旦进入一个聚会，他或她没有理由害怕指责。即便阿罗汉也有可能面对食物短缺的危险。 ↑
  31. Pug.15. ”Katamo ca puggalo sattakkhattuparamo? Idhekacco puggalo tiṇṇaṃsaṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyano.Sosattakkhattuṃ deve ca mānuse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti —ayaṃ vuccati puggalo “sattakkhattuparamo.” ↑
  32. SA.iii.239. Ekabījīsuttavaṇṇanā. 《一种子者经注》。 ↑
  33. 原注：《清净道论》中说须陀洹圣者戒圆满。 ↑
  34. Their story is told in the Sayādaw’s Discourse on the Cūḷavedalla Sutta (ed.)西亚多在《小问答经》的开示里讲述了他们的故事。 ↑
  35. 《相应部·云相应89经》。 ↑
  36. 《增支部·第十集90经》。 ↑
  37. 《增支部·第九集3经》。 ↑
  38. 《》小部·长老偈·第十一偈集·二四〇·格卡长老偈(Saṃkiccattheragāthā)》等。 ↑
  39. 《增支部·第十集90经》 ↑
  40. 《相应部·念处相应4经》。 ↑
  41. 原注：1 D.ii.298. “Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘Adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. – When feeling a neutral feeling he knows, ‘I feel a neutral feeling’.” (ed.)《长部22经》当感觉到中舍感受时，他了知，“我感受舍受。” ↑
  42. 原注：I could find no Saḷāyatana Sutta. The Saḷāyatanavagga contains the Saḷāyatana-saṃyutta and the Vedanāsaṃyutta. The Pahāna Sutta (S.iv.205) of the Vedanā-saṃyutta says that the latent tendency to lust in pleasant feeling, the latent tendency to aversion in unpleasant feeling, and the latent tendency to ignorance in neutral feeling should be abandoned. Another Pahāna Sutta (S.iv.15) urges monks to abandon the three kinds of feelings, so that may also be the source to which the Sayādaw was referring. There are many other similar sources (ed.)我没有找到《六处经》。六处品包含六处相应和受相应。《受相应》中的《Pahāna Sutta舍断经》(SN35.251)说，乐受中潜在的贪、苦受中潜在的嗔、舍受中潜在的痴应该被舍弃。另一篇《舍断经》(SN35.24)催促比丘们抛弃这三种感受。因此这些资料也许是西亚多所指的。还有许多其他相似的资料来源。 ↑
  43. 原注：Although the Buddha had teachers who taught him tranquillity meditation, and other teachers who taught him secular knowledge, there was no one who could show him the way to realise nibbāna as the right path was then unknown (ed.) 尽管佛陀有两位老师，一位教他禅定，另外一位教他世俗知识，但是没有人教导他体证涅槃的正确的方法。 ↑
  44. 按照巴利文的意思是没有更高的法需要去修，也没有已做过的事需要重复来积累更多的（善行）。随后讲，这些法的修习、多修习，导向现法乐住和正念正知。 ↑
  45. 这里提到随眠烦恼（潜在的烦恼），而阿罗汉已经根除了随眠烦恼，所以这一段应该说的是在成就阿罗汉以前的情况。到后来说“完成这些后（Having done so）”，保持善常住于善对他来说是很好的，这才是说的成就阿罗汉以后的事。 ↑
  46. 这句的实际意思可能是说阿罗汉是最具足四正勤的，因为前面说到保持善和住于善对他来说是很好的。在记录过程中或者在英文的翻译过程中有可能把effort和right effort 弄混。但是我们无从查证，所以按英文原文翻译：Arahants make the utmost efforts to become accomplished in the four right exertions after their attainment of Arahantship.这句话可能是Arahants become the utmost accomplished in the four right exertions after attanment of Arahantship. ↑
  47. 原注： DA.ii.642, in the Commentary on the Mahāparinibbāna Sutta, Venerable Raṭṭhapāla is cited as one who cultivated resolute will, Venerable Soṇa as one who cultivated resolute effort, Venerable Sambhūta as one who cultivated resolution investigation, and Venerable Mogharāja as one who cultivated resolute wisdom (ed.)在《大般涅槃经》的注释书说，那达帕拉（Raṭṭhapāla）尊者以培育了坚定不移的欲神足而获得表彰的，索那（Soṇa）尊者以培育了坚定不移的勤神足而获得表彰，萨布达（Sambhūta）尊者以培育了坚定不移的心神足而获得表彰，摩噶那嘉（Mogharāja）尊者以培育了坚定不移的观神足而获得表彰。 ↑
  48. 按《摄阿毗达摩义》未知当知根是须陀洹道智，具知根是阿罗汉果智，已知根是其余的三个道智和果智。 ↑
  49. 《中部117经》：“而，比丘们！什么是圣、无烦恼、出世间、道支的正见呢？比丘们！凡圣心、无烦恼心、具足圣道、修习圣道者的慧、慧根、慧力、择法觉支、正见道支”，这里把慧根和择法觉支作为同义词用来定义正见。按照《安般念之经文义注合集》（中部118经义注）中对义注的英译：“‘He investigates’: he investigates by way of impermanence, etc.; the other two phrases are synonyms for this（Pavicinatīti aniccādivasena pavicinati. Itaraṃ padadvayaṃ etasseva vevacanaṃ.）”， 意思就是考察、伺察、到达审虑这三个词是同义词，都是以观无常等等进行观察。 ↑
  50. 五种喜的第一种喜称作小喜，小喜的愉悦有起鸡皮疙瘩的感觉。五种喜的前三种（小喜、刹那喜、继起喜）被称作愉悦（pāmojja），后两者（踊跃喜、遍满喜）才是真正的喜（pīti）。五种喜的详细解释请看班迪达尊者的《就在今生》讲喜觉支部分。 ↑
  51. 《增支部·第六集49经》。 ↑
  52. 《增支部·第六集55经》。 ↑
  53. 英文版没有‘无嗔’，参照经文补上。 ↑
  54. 《相应部·因缘相应32经》。 ↑

马哈希尊者传

马哈希尊者传记(网路版)简体 下载

 

Mahasi Sayadaw i001-1

Biography of The Most Venerable Mahāsī Sayādaw

戒喜西亚多　编著

(Ashin Sīlānandabhivaṃsa)

邬明雪　英译

U Min Swe

温宗堃、何孟玲 中译

(此网络版的译文与校编过的纸本有些许不同)

台北 佛陀原始正法中心 出版

公元 二○一二年五月

 

目录

雪乌明西亚多法语

雪乌明西亚多法语

A Selection of Shwe Oo Min Sayadaw’s Teaching

雪烏明禪師1

(Shwe Oo Min Sayadaw, 1913-2002)

温宗堃　中译

20130119修订

English

中文
  • Without awareness, there can be no wisdom and life becomes meaningless. Only with awareness is there wisdom, then life becomes fulfilling.
  • Don’t miss the precious opportunity to raise your children well.Only a well-adjusted child grows into a well-adjusted adult. And it is a well-adjusted adult who will contribute positively to society.
  • Be vigilant. Live mindfully. Two instructions of the Buddha.
  • The persistent use of Sati is the way to attain Nibbāna.
  • You may have good Kamma, but succumb to laziness and life cannot be fulfilling. You may be intelligent, But succumb to laziness and success will elude you.
  • If you do your job properly and I do mine, what’s there to say?
  • If you seek a happy life, always be aware.
  • When you maintain awareness,The mind remains clear and happiness abounds.
  • If you don’t forget to be aware – Nibbāna. If you do forget – the grave.
  • Appamāda means not forgetting. We remember to be aware in order to develop wholesome qualities. This leads beyond death, to the Deathless.
  • Pamāda means forgetting. We forget to live a wholesome life and 　this leads to death -again, again and again.
  • So don’t forget to be aware of what you say and do – always.
  • There are three ways of knowing the Buddha / the Truth :

To see with the eyes,

　To reflect through imagination,

　To understand with wisdom.

  • We must learn to appreciate the value of wisdom

　Only then do we really understand the Dhamma

　Only then do we really know the Buddha.

  • Examine your mind!

　If there is any kind of suffering, the cause is your own doing.

  • Defilements of the mind can arise with every sense contact.

　Nothing less than constant and persistent awareness will prevent their taking hold.

  • Maturity is not a title others can give you,

　True maturity of heart and mind is achieved through growth and 　development.

  • The Sāsana depends on those with a noble heart, well-versed in the Teachings of the Buddha, who have Sīla, Samādhi and Paññā.Only then, with patience and perseverance, can someone effectively serve the Sāsana.
  • We meditate to develop Right View. This cannot be achieved by the ego; meditation must proceed naturally by watching any　experience just as it is. This is the way to develop Right View.
  • Attakilamathānuyoga (indulgence in pain, self-mortification) and Kāmasukhallikānuyoga (indulgence in pleasure, self-indulgence) are the two extremes from which we must free ourselves. When we are free from one extreme, we tend to get caught in the other. Only with awareness and Wisdom can we find the Middle Way (Majjhima Patipadā).

　Be aware until the light of wisdom appears!

  • We need to have a good heart and the right attitude in every situation. If others are right, be happy for them. If others are wrong, have sympathy for their misfortune and give them what help you can. Then there will be harmony.
  • Old age, death and separation are unavoidable.

　Kamma (action) determines your future.

　Only Ñāṇa (wisdom) can set you free.

  • People in this country buy fish, birds and other captive animals to release them to make merit. Sometimes their aspiration is less than wonderful: “I release you once, may I be released ten times.” But wishing to be released implies being reborn – is this a good deal? A better aspiration would be: “Just as this creature has become free from certain death, may this deed support me that I may become free from old age, sickness and death.”
  • Have you ever watched an angry person? A jealous person? A conceited person? Do you see the madness? The Buddha said “puthujjano ummattako”, “ordinary worldlings are mad” meaning ordinary worldlings are crazed because they are being burned by the fires of defilements
  • Thinking “If you’re good then I’ll be good” actually implies “If you’re not good, I will be bad”. This is really a frightful attitude.A truly virtuous person is one who remains virtuous regardless of how others behave.
  • What is it in your life that you are relying on? Psychics? Gods? Rites and rituals? Astrology? Lucky charms?Remember, it is actually only Kusala Kamma (wholesome action) that we can rely on.
  • Belief in lucky days and unlucky days is just superstition. But it is truly lucky if we can spend the day full of Right Thought, Right Speech and Right Action. And it is really unfortunate to spend the day full of Wrong Thought, Wrong Speech and Wrong Action. Remember this!
  • Practising Satipaṭṭhāna weakens the kilesās.

　When dosa arises, stay aware of it and it won’t last long.

　When lobha arises, stay aware of it and it won’t get what it wants.

　This is how the kilesās are weakened.

  • There are three Pāli words, 3 A’s, that are helpful to remember:

　Alobha, Adosa, Amoha.

　Alobha is the opposite of lobha which is being stingy, not wanting to give. If you can remove greed for even one moment, that’s alobha.

　Adosa is the opposite of dosa which is getting frustrated or dissatisfied when you don’t get what you want. If you don’t want to have dosa, develop metta. When there’s no dosa, that’s adosa.

　Amoha is the opposite of moha which does not know when there is anger and greed. To eradicate moha we have to keep a good hold on Sati. The last A, Amoha comes only with mindfulness and wisdom.

  • People lose even a little bit of money and Oh! How they cry! How about the billions of kusala they are losing every second? Nobody knows to cry over that.
  • In the world, auditors go from office to office checking accounts to see that they balance. But don’t just monitor the business accounts; monitor your thoughts, words and actions. In balance, is your conduct more wholesome or unwholesome?

　Every day it is important to audit your conduct.

  • Being vegetarian or eating raw food (food untouched by fire) doesn’t mean the fires of defilements aren’t touching you. It isn’t the food itself that determines if there is any defilement. To be free from the burning of defilements while eating requires mindfulness and wisdom.　That is what matters.
  • Now, while you have the opportunity, it is important to build a strong practice. In times of adversity we will regret it if we aren’t adequately prepared. Therefore we must practise now while conditions are favourable.
  • The Sāsana is the Teachings of the Buddha. Purifying speech & action is the Teachings of Sīla, Purifying the mind, learning to quell anxieties and grief, is the Teachings of Samādhi, Purifying our View is the Teachings of Paññā. Only when these Teachings become our own experience, will we truly be well, happy and free from danger
  • The quality of your understanding of the Dhamma cannot be measured by others. You have to actually practise the Dhamma and develop your own wisdom to see the Truth for yourself. You can’t experience the Dhamma through reading or listening to others. Try it now and you will understand now. Ask yourself “Is the mind pure or not?” Just look. Every moment of awareness is a moment of purity.
  • If we are attached to having only good experiences in meditation then bad experiences tend to come. If we are averse to bad experiences, good experiences tend not to happen. Meditation is knowing how to simply watch the experience, whether it be good or bad. If we can watch like this, we will realise that things are simply the way they are; there is no inherent good or bad. Our responsibility is merely to acknowledge whatever we are experiencing.
  • 如果没有觉察，就不会有智慧，生活会没有意义。唯有带着觉察，才会有智慧，生活才会令人满意。
  • 不要错失好好扶养你小孩的宝贵机会。有调教的小孩长大才会成为有教养的成人。有教养的成人才会对社会有所贡献。
  • 要警醒！正念而活！〔这是〕佛陀的两个教诲。
  • 持续提起正念是证得涅盘的方法。
  • 你也许拥有善业。但是，若屈于懒惰，生活将不会令人满意。你也许聪明。但是，若屈于懒惰，成功将会从你身旁溜走。
  • 如果你做好你的本份 我做好我的本份，那么，还要说什么呢？
  • 如果你寻求快乐的生活，那就一直保持觉察。
  • 当你保持觉察时，心会清澈，充满快乐。
  • 如果你不忘记保持觉察——涅盘。如果你忘记——坟墓。
  • Appamāda（不放逸）意思是「不忘记」。我们记得保持觉察以培养良善的质量。不放逸导致死亡的超越，
  • 不死。放逸的意思是忘记。我们忘记去过健康的生活，而这会导致死亡，一次、又一次，又一次的死亡。
  • 所以，不要忘记去觉察你的言行举止——永远不要忘记。
  • 了解佛陀／真理，有三种方式：

以肉眼看见，透过想象思惟，以智慧了悟。

  • 我们必须学习欣赏智能的价值，

　只有如此我们才真正了解法，真正认识佛陀。

  • 检查你的心！

　如果那里有任何的苦，原因是你自己的行为。

  • 烦恼能够随着每个感官接触而生起。

　只有持续不断的觉察能够阻止烦恼停留。

  • 成熟不是别人能够给你的头衔。

　透过培养和修习才能达到真正心的成熟

  • 佛教仰赖具备圣心、精通佛陀教法、具足戒定慧的人。只有如此，以耐心和坚毅，人们才能有效地为佛教服务。
  • 我们禅修以培养正见。这无法靠我执来达成；禅修必须自然地进行，只是如实地看着一切的经验。这是培养正见的方法。
  • 苦行（自我折磨）和纵欲（沉溺欲乐）是我们必须避免的两个极端。避开一个极端时，我们倾向陷入另一个极端。只有以觉察和智慧，我们才能找到中道。

　保持觉察，直到智慧之光显现！

  • 无论面对什么情况，我们都需要拥有一颗善良的心和正确的态度。如果别人是正确的，为他们感到高兴。如果别人是错误的，为他们的不幸感到同情，并尽可能协助他们。如此，就会有和谐。
  • 衰老、死亡、与所爱别离，是无法避免的。

　业（行为）决定你的未来。

　只有智慧能够让你自由。

  • 这个国家的民众购买鱼、鸟和其它被补的动物，释放牠们来累积功德。有时，他们的期望并非那么好：「我释放你一次，愿我被释放十次。」但是，希望被释放，意味着再生——这是好买卖吗？更好的期望会是：「愿此行为帮助我让我免于老、病、死，如同这生命免于死亡一样。」
  • 你曾看过任何人生气吗？嫉妒？傲慢？你看到那是多么疯狂吗？佛陀说：puthujjano ummattako，「凡夫疯狂」。意思是，因为正被烦恼之火所烧灼，所以凡夫疯狂。
  • 心想着「如果你做好，那么我也就会做好」意谓着：「如果你不做好，我就会使坏」。这实际上是可怕的态度。真正有德的人，无论别人如何做，自己仍然谨言慎行。
  • 什么是生命中你所依赖的？灵媒？神？仪式？占星术？幸运符？记住！实际上，只有善业（善行）才是我们所能依赖的。
  • 相信好日子和坏日子只是一种迷信。但是，如果我们能整日充满正确的思惟、言语和行为，那一天就是真正的吉日。但是，如果我们整日充满错误的思惟、言语和行为，那一天就是真正的厄日。记住这一点！
  • 练习念住能削弱烦恼。

当瞋恚生起，觉察它，它不会持续长久。

当贪心生起，觉察它，它不会得到它想要的。

烦恼就是如此被削弱。

  • 有三个巴利字，三个A开头的字，能帮助我们记住：

　Alobha, Adosa, Amoha。

　Alobha（无贪）是lobha（贪）的相反，贪是吝啬，不愿给与。如果你能去除贪，既使只是一剎那，那就是无贪。

　Adosa（无瞋）是dosa（瞋）的相反，瞋是得不到所要时，感到挫折、不满意。如果你不想要瞋，就培养慈心（metta）。没有瞋时，就是无瞋。

　Amoha（无痴）是moha（痴）的相反，痴是内有瞋恚、贪心时而不自知。要除去痴，我们必须把握住正念。最后的a，amoha（无痴）只会随着正念与智慧而到来。

  • 人们损失一点点钱就大叫伤心哭泣。他们每秒钟损失数百万的善，则如何？没有人知道为这损失哭泣。
  • 在世上，查帐员到处查帐，看是否有结余。但是，不要仅监控商业账户，也要监控你的念头、言语和行为。结余时，你的行为是善多还是不善多？

每天核查你的行为，很重要。

  • 吃素或吃生食（未烹煮的食物），并不表示烦恼火不再碰触你。食物并不能决定烦恼存在与否。进食时要免于烦恼，需要正念与智慧。这才重要。
  • 现在，趁你有机会，重要的是，建立好坚实的练习。如果我们未做好准备，在逆境时我们将会后悔。因此，我们必须趁现在情况允许时赶紧练习。
  • 佛教是佛陀的教导。净化言语、行为是戒的教导；净化自心，学习消除焦虑和忧伤，是定的教导。净化见解，是智慧的教导。只有当这些教导变成我们的经验，我们才会真正安适、快乐、没有危险。
  • 别人无法测量你对法的了解的程度。你必须确实修习法，培养你自己的智慧，亲自看见真理。你不能仅靠聆听别人来体验法。　现在去试，你将会了解。问你自己：「心是否清净？」只是看着它。每个觉察的时刻都是清净的时刻。
  • 在禅修时，如果我们执着只要拥有好的经验，那么，不好的经验就会到来。如果我们讨厌坏的经验，好的经验就不会发生。　禅修是知道如何只是看着这些经验，无论经验是好是坏。如果我们能够这样只是看着，我们将了解事物只是它们本来的样子，本来没有好或坏。我们的责任仅是承认我们正经验的一切。

 

小问答经讲记

Cūḷavedalla Sutta

小问答经讲记

By Mahasi Sayadaw Agga Maha Pandita

缅文原著 摩诃慈 大师 至上 大 智者

Translated into English by U Min Swe（Min Kyaw Thu）

缅译英 吴敏学(闵乔荼)

Translated into Chinese by Solefarer

英译汉 孤行者

问答小经讲记PDF下载

 

汉译说明

  1. 本书是从Mahasi Sayadaw摩诃慈大师缅文开示的英译本DISCOURSE ON VARIOUS ASPECTS OF BUDDHA’S DHAMMA（佛法诸支开示）译为汉文；翻译时不断回堪巴利经文和相关巴利术语，并参考菩提长老英译的《中部》第44经及其注释，因此有些地方与U Min Swe的英译本文义有出入；一些太过浅显且常见的内容（如五戒等的解释）跳过未译；这些在汉译者所加的脚注中都会有说明。
  2. 本书上篇之经文是汉译者所加，原书没有。台湾庄春江《中部》第44经《毗陀罗小经》汉译文义 与摩诃慈大师对此经的阐释以及此经菩提长老的英译及其注释有不少出入，为了使本书上篇之经文与下篇之讲记 文辞义理一致，汉译者不得不在庄春江译文的基础上堪巴利原文反复研覈決择而作必要的更改，所以最终所得之汉译经文与庄春江之译文多有不同。下篇和附录中所引经文亦复如是。
  3. 脚注和附录也是汉译者所加。脚注有的是略加注释以帮助理解，有的是补充重要背景知识以深化理解，有的是应对各派的质疑，还有的是对正法与相似法作必要的厘清；其中灰化的句子是格挡北传的内容，纯南传学人应当跳过。附录一二是为了说明术语译名的決择依据，并试图澄清一些流行的误解；附录三是参考温宗堃的《涅槃直径》重新编译而成。
  4. 本书在英译本目录的基础上，由汉译者修订其不妥之处再加以分层科判而形成了新的详细目录。
  5. 本书中用Tahoma字体的是罗马化的巴利语，Tahoma斜体的是罗马化的梵文，Calibri Light字体的是罗马化的缅文，Times New Roman字体的则是英文。
  6. 英本巴利语单词和经文讹谬甚多，兹从巴利三藏电子辞典及其所附的印度内观研究所Chattha Sangayana Tipitaka 4.0版对应内容拷贝替换之。
  7. 正文中的圆括号（）及其中内容是英译者所加，方括号[ ]为汉译者所加，方括号[ ]内是对译文的补充说明。正文中的带圆圈序号①②③等 为汉译者所添加。部分内容被汉译者将字体加粗以强调其重要性。
  8. 需要防止读者错误断句引发歧义，而又不便使用标点符号之处，以空格来断开句子各成分。
  9. 本书除了在惯常的意义上使用顿号、逗号，冒号：分号；句号。问号？引号“”‘’书名号《》之外，为了尽可能地弥补汉语语法规则精确性及其哲学表现力的先天残疾，尽可能地消除汉语的歧义，还使用了下述符号和下划线：
& 并列关系符
/ 或者关系符
点下划线 表示 最外层定语
虚下划线 表示 被最外层定语限定的外层定语
单下划线 ①表示 限定双下划线的词的直接定语；当接在点下划线或虚下划线后时，表示 被外层定语限定；

②用于指示巴利语对应的汉译名
双下划线 表示 中心词/被限定或修饰的最终成分
以上连用表示三层嵌套定语，例如：

那位觉者的教法之真髓
粗下划线 表示 专有名词，或词性是名词，或宾语从句/主语从句
波浪下划线 表示 词性是动词
点横下划线 表示人名或地名

10.为了精确地理解殊胜法义，本书汉译文中尽量严格地区分重要名词的语态、时态和单复数。凡单数名词前加“一个”“某个”强调其是单数；凡复数名词前加“诸”“种种”“各个”强调其是复数；具体见下面的定义表。

本书重要翻译用字与符号定义表
诸 表示复数
所 表示被动语态
性 派生名词后缀
曾 表示过去时
已 表示完成时或过去时
了 表示完成时或过去时
着 表示现在进行时
.etc 等等（使用此英文缩写是为了避免“等”字引发歧义）
i.e. 也即是，表示相等
– 连字符

[ 脚注附录删节版 打印日期：2017年5月25日 ]

略语表

A 增支部
A-a 增支部义注 =满足希求
Cp 所行藏
Cp-a 所行藏义注
Dhp 法句经
Dhp-a 法句经义注
Dhs 法聚论
Dhs-a 法聚论义注 =殊胜义
Dhs-ṭ 法聚论疏钞 =根本疏钞I
Dhātuk 元素[界]论
D 长部
D-a 长部义注 =善吉祥妙
It 如是语
J-a 本生义注
Kv 论事
Mhv 大王统史
M 中部
M-a 中部义注 =增扩净除
Mil 弥兰王问
Netti 指导论
Nidd I 大义释
Nidd II 小义释
Nikāya-s 尼柯耶正摄？
Paṭis 无碍解道
Paṭis-a 无碍解道义注 =正法显扬
Paṭṭh I 三法缘关联（发趣）
Paṭṭh II 二法缘关联（发趣）
Peṭ 箧藏开显（蜫勒论）
Pv 饿鬼事
S 相应部
S-a 相应部义注 =显扬心髓
Sn 经集
Sn-a 经集义注 =胜义光
Th 长老偈
Ud 自说
Vibh 分别论
Vibh-a 分别论义注 =除遣痴迷
Vibh-ṭ 分别论疏钞 =根本疏钞II
Vv 天宫事
Vin I 律藏(3)——大品
Vin II 律藏(4)——小品
Vin III 律藏(1)——经分别1
Vin IV 律藏(2)——经分别2
Vin V 律藏(5)——随附
Vism 清净之道
Vism-mhṭ 清净之道大疏钞 =究竟宝函

英译前言

《小问答经》[1]在经藏中显得格外突出，因为它虽是深奥而又系统的哲理，却不像其它经文那样是薄伽梵亲自宣说的。经藏中的绝大部分契经是那位觉者[2]本人所说，此经却是由法施比库尼开示。法施比库尼是以具四无碍解和六殊胜智[3]而著称的女阿拉罕[4]。

毗舍佉阿那含 就那位觉者的教法中错综复杂之处 提出睿智犀利的问题，法施比库尼则给予清晰精准而又意味深长的回答，整个过程务实、庄严、高效。 四圣谛和萨迦耶的细致说释、执取和五取蕴的分别、灭谛的各个方面、八圣道分、修习三摩地之因缘、入灭尽等至的方式、以观智除遣诸受的方法[5]、随眠的本性、四种禅那的特性，这些都是本经中的精采部分。

对于释迦圣教的信众而言，不应仅仅满足于向僧伽领受皈依和偶尔学法，经中之法应当是我们践履八正道的激励和指引。

我热忱翻译此思想深刻之法，尽管能力有限仍勉力为之，惟愿 此英译本能够如实彰显 原著者的慈悲和一片苦心。

本书原著者是缅甸的摩诃慈大师[6]，尊者以其戒行&等持&般若而闻名遐迩，这已毋庸多言。正如契经所说 既是理论的也是实践的，原著者亦教理与实修双美，既能于经论条分缕析 又熟稔毗钵舍那观智，有“至上大智者”和“华盖僧伽发问者[7]”之誉，故而 尊者对此经之法的殊胜讲解 分外生动和实用。 一如 尊者其它的释经讲记，此讲记措辞平易浅白而又令人信服，读者若能倾心专注详加研阅，则可识得释迦圣教之真髓。 此经之法确凿可信，摩诃慈大师的讲解清楚无歧义，而且极为实用，可谓难得。

此经会感染许多人，使他们为了自身福祉和心灵宁静 而想要依循那位觉者的教导来生活。对于那位觉者的信徒们来说，此经所释之法理，必会坚固虔诚并增进信财。衷心希望 此经能在那些诚挚追寻释迦教法的西方大众心中留下长久的印象。

一个人如果潜心把握经中之法的要义，他就能专注沉浸在此经中。毗舍佉所提的问题反映出他自己的智慧水平，法施比库尼的回答亦值得仔细研学。 若读者能依循本书中摩诃慈大师的教导，为得涅槃勤奋修习毗钵舍那，则我勉力以非母语来令读者信服 就算没有白费功夫。

涅槃不是虚无，以正精进和勇悍精进 通过八正道则有涅槃可得。

愿大家都能识得那位觉者的教法之真髓，修习那通向终极解脱之道。

Min Swe部长

仰光摩诃慈教法道场

1981年7月8日

Namo tassa bhagavato arahato sammāsambuddhassa

礼敬 那位 薄伽梵 应供 正遍觉者

那位觉者是一位阿拉罕，他应受至上的礼敬。因为那位觉者是这样的无上士：熄灭一切烦恼、通过达得触四圣谛而自己圆满觉醒、具有六大德质（Issarya最上主 Dhamma涅槃道智 Yassa声誉和追随者 Sirī圣洁的显现 Kāma成就之力 Payatta勤觉照）；是故包括天神和梵天在内的一切众生礼敬那位觉者。[8]

上篇 经文

小问答经

我这样听到：

那时，薄伽梵住在王舍城的竹林中的喂松鼠处。

那时，毗舍佉近事男去见法施比库尼。抵达后，向法施比库尼礼拜问候，接着在一旁坐下。在一旁坐好后，毗舍佉近事男对法施比库尼这么说：

“尊姊！[9]所谓‘萨迦耶，萨迦耶’，尊姊！什么被薄伽梵说为萨迦耶呢？”

“毗舍佉贤友！这些五取蕴被薄伽梵说是萨迦耶，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴，这些五取蕴被薄伽梵说为萨迦耶。”

“好！尊姊！”毗舍佉近事男欢喜、随喜法施比库尼所说后，更进一步问法施比库尼问题：

“尊姊！所谓‘萨迦耶集，萨迦耶集’，尊姊！什么被薄伽梵说为萨迦耶集呢？”

“毗舍佉贤友！这导致再生、伴随喜欣与爱染、彼彼超异喜欣的渴爱，即：对欲的渴爱、对存在的渴爱、对无存在的渴爱，毗舍佉贤友！这被薄伽梵说为萨迦耶集。”

“尊姊！所谓‘萨迦耶灭，萨迦耶灭’，尊姊！什么被薄伽梵说为萨迦耶灭呢？”

“毗舍佉贤友！就是那渴爱的无余离染灭尽、捨弃、捨遣、解脱、无依住，毗舍佉贤友！这被薄伽梵说为萨迦耶灭。”

“尊姊！所谓‘导向萨迦耶灭道迹，导向萨迦耶灭道迹’，尊姊！什么被薄伽梵说为导向萨迦耶灭道迹呢？”

“毗舍佉贤友！就是这圣八支道被薄伽梵说为萨迦耶灭道迹，即：正见、正思维、正语、正业、正命、正精进、正念、正三摩地。”

“尊姊！那执取就是彼等五取蕴呢？还是除了五取蕴外有执取呢？”

“毗舍佉贤友！那执取既非就是那些五取蕴，也非除了五取蕴外有执取，毗舍佉贤友！凡对于五取蕴有意欲爱染者，在那里就有执取。”

“又，尊姊！怎样有萨迦耶见呢？”

“毗舍佉贤友！这里，未受教导的凡夫是不曾见过圣者的，不熟练圣者法的，未受圣者法调教的；是不曾见过善人的，不熟练善人法的，未受善人法调教的，认为色是我，或我拥有色，或色在我中，或我在色中；受…..（中略）想…..（中略）行…..（中略）认为识是我，或我拥有识，或识在我中，或我在识中，毗舍佉贤友！这样有萨迦耶见。”

“又，尊姊！如何没有萨迦耶见呢？”

“毗舍佉贤友！这里，已受教导的圣弟子是见过圣者的，熟练圣者法的，善受圣者法调教的；是见过善人的，熟练善人法的，善受善人法调教的，不认为色是我，或我拥有色，或色在我中，或我在色中；受…..（中略）想…..（中略）行…..（中略）不认为识是我，或我拥有识，或识在我中，或我在识中，毗舍佉贤友！这样没有萨迦耶见。”

“又，尊姊！哪些是圣八支道呢？”

“毗舍佉贤友！这是圣八支道，即：正见、正思维、正语、正业、正命、正精进、正念、正三摩地。”

“又，尊姊！这圣八支道是被合成的，或者非被合成的呢？”

“毗舍佉贤友！这圣八支道是被合成的。”

“又，尊姊！三蕴被圣八支道包含，或者圣八支道被三蕴包含呢？”

“毗舍佉贤友！非三蕴被圣八支道包含，而是圣八支道被三蕴包含。毗舍佉贤友！正语、正业、正命这些样态被戒蕴包含；正精进、正念、正三摩地这些样态被三摩地蕴包含；正见、正思维这些样态被慧蕴包含。”

“又，尊姊！什么是三摩地呢？哪些法是三摩地的依呢？哪些法是三摩地的资助呢？什么是三摩地的修习呢？”

“毗舍佉贤友！凡心一境性者，这是三摩地；四念处是三摩地的依；四正勤是三摩地的资助；这些法的实行、修习、多作，在这里，这是三摩地的修习。”

“又，尊姊！有多少形成态呢？”

“毗舍佉贤友！有此三形成态：身形成态、语形成态、心形成态。”

“又，尊姊！什么是身形成态？什么是语形成态？什么是心形成态呢？”

“毗舍佉贤友！呼吸是身形成态，寻与伺是语形成态，想与受是心形成态。”

“又，尊姊！为何呼吸是身形成态？为何寻与伺是语形成态？为何想与受是心形成态呢？”

“毗舍佉贤友！呼吸与身体有关，这些样态被身体系缚，因此，呼吸是身形成态。毗舍佉贤友！寻与伺在前，迸出言语在后，因此，寻与伺是语形成态。毗舍佉贤友！想与受与心有关，这些样态被心系缚，因此，想与受是心形成态。”

“又，尊姊！怎样入想受灭呢？”

“毗舍佉贤友！入想受灭的比库不这么想：‘我将入想受灭。’或‘我入想受灭。’或‘我已入想受灭。’而是心如之前所修习的而导引到那样的状况。”

“又，尊姊！入想受灭的比库哪些样态第一个被灭：身形成态或语形成态或心形成态呢？”

“毗舍佉贤友！入想受灭的比库语形成态第一个被灭，其后是身形成态，其后是心形成态。”

“又，尊姊！怎样从想受灭等至出来呢？”

“毗舍佉贤友！从想受灭等至出来的比库不这么想：‘我将从想受灭等至出来。’或‘我从想受灭等至出来。’或‘我已从想受灭等至出来。’而是心如之前所修习的导引到那样的状况。”

“又，尊姊！从想受灭等至出来的比库 哪些样态第一个生起：身形成态或语形成态或心形成态呢？”

“毗舍佉贤友！从想受灭等至出来的比库 心形成态第一个生起，其后是身形成态，其后是语形成态。”

“又，尊姊！从想受灭等至出来的比库 触到多少触呢？”

“毗舍佉贤友！从想受灭等至出来的比库 触到三种触：空触、无相触、无愿触。”

“又，尊姊！从想受灭等至出来的比库，心向什么低斜？心向什么倾斜？心向什么坡斜呢？”

“毗舍佉贤友！从想受灭等至出来的比库，心向远离低斜、向远离倾斜、向远离坡斜。”

“又，尊姊！有多少受呢？”

“毗舍佉贤友！有三受：乐受、苦受、不苦不乐受。”

“又，尊姊！哪些是乐受？哪些是苦受？哪些是不苦不乐受呢？”

“毗舍佉贤友！凡感受与身体有关或与心有关的乐与喜悦，这是乐受。毗舍佉贤友！凡感受与身体有关或与心有关的苦与不喜悦，这是苦受。毗舍佉贤友！凡感受与身体有关或与心有关的既非喜悦也非不喜悦，这是不苦不乐受。”

“又，尊姊！乐受 何故乐、何故苦呢？苦受 何故乐、何故苦呢？不苦不乐受 何故乐、何故苦呢？”

“毗舍佉贤友！乐受持续则乐，变坏则苦；苦受持续则苦，变坏则乐；不苦不乐受有智则乐，无智则苦。”

“又，尊姊！乐受有什么随眠随逐眠伏？苦受有什么随眠随逐眠伏？不苦不乐受有什么随眠随逐眠伏？”

“毗舍佉贤友！乐受有爱染随眠随逐眠伏，苦受有逆对随眠随逐眠伏，不苦不乐受有无明随眠随逐眠伏。”

“又，尊姊！一切乐受都有 爱染随眠 随逐眠伏吗？一切苦受都有 逆对随眠 随逐眠伏吗？一切不苦不乐受都有 无明随眠 随逐眠伏吗？”

“毗舍佉贤友！并非一切乐受都有爱染随眠随逐眠伏，并非一切苦受都有逆对随眠随逐眠伏，并非一切不苦不乐受都有无明随眠随逐眠伏。”

“又，尊姊！乐受有什么应该被捨断？苦受有什么应该被捨断？不苦不乐受有什么应该被捨断呢？”

“毗舍佉贤友！乐受有 爱染随眠应该被捨断，苦受有 逆对随眠应该被捨断，不苦不乐受有 无明随眠应该被捨断。”

“又，尊姊！一切乐受都有爱染随眠应被捨断吗？一切苦受都有逆对随眠应被捨断吗？一切不苦不乐受都有无明随眠应被捨断吗？”

“毗舍佉贤友！并非一切乐受都有 爱染随眠 应被捨断，并非一切苦受都有 逆对随眠 应被捨断，并非一切不苦不乐受都有 无明随眠 应被捨断。 毗舍佉贤友！在这里，比库离欲、离不善法后，获得 有寻、有伺、由远离而生的喜、乐的初静虑后 而安住，因为那样，他捨断爱染，在那里没有 爱染随眠 随逐眠伏。 毗舍佉贤友！在这里，比库像这样考虑：‘圣者们现在获得彼处后而安住，什么时候我[也]确实地获得彼处后而安住？’当像这样地于无上解脱现起热望时，以热望为缘而生起忧，因为那样，他捨断逆对，在那里没有 逆对随眠 随逐眠伏。 毗舍佉贤友！在这里，比库从乐的捨断和苦的捨断，[以及]从之前的悦与忧的灭没，获得不苦不乐、由中捨而正念彻净的第四静虑后而安住，因为那样，他捨断无明，在那里没有 无明随眠 随逐眠伏。”

“又，尊姊！什么是乐受的类比呢？”

“毗舍佉贤友！苦受是乐受的类比。”

“又，尊姊！什么是苦受的类比呢？”

“毗舍佉贤友！乐受是苦受的类比。”

“又，尊姊！什么是不苦不乐受的类比呢？”

“毗舍佉贤友！无明是不苦不乐受的类比。”

“又，尊姊！什么是无明的类比呢？”

“毗舍佉贤友！明是无明的类比。”

“又，尊姊！什么是明的类比呢？”

“毗舍佉贤友！解脱是明的类比。”

“又，尊姊！什么是解脱的类比呢？”

“毗舍佉贤友！涅槃是解脱的类比。”

“又，尊姊！什么是涅槃的类比呢？”

“毗舍佉贤友！你超越问题了，你未能掌握问题的界限[/拿捏提问的分寸]。毗舍佉贤友！梵行[是]为了涅槃之浸入、涅槃之彼岸、涅槃之终点。而，毗舍佉贤友！如果你想要的话，你去见薄伽梵后应问此义，你应该依据薄伽梵记说的那样来忆持。”

那时，毗舍佉近事男欢喜、随喜法施比库尼所说后，起座向法施比库尼礼拜问候，然后作右绕，接着去见薄伽梵。抵达后，向薄伽梵礼拜问候，接着在一旁坐下。在一旁坐好后，毗舍佉近事男将他与法施比库尼间的交谈全部告诉薄伽梵。

当这么说时，薄伽梵对毗舍佉近事男这么说：

“毗舍佉！法施比库尼是贤智者；毗舍佉！法施比库尼是大慧者。毗舍佉！如果是我被你问此义理，我也会 像法施比库尼所记说的那样 来记说，就是此义，你就像那样忆持它。”

这就是薄伽梵所说，悦意的毗舍佉近事男欢喜薄伽梵所说。

问答小经第四结束。

下篇 讲记

引子

今天是缅历1326年Wāso的第一个月的上半月第8日。从今天开始讲解《小问答经》。此经出自五部尼柯耶中的《中部·根本五十篇》，五部尼柯耶是在佛教圣典结集中被正式诵出的。《根本五十篇》中有两部问答经：《Mahāvedalla大问答经》和《Cūḷavedalla小问答经》。由从众经之法所得自在之力而提出问题，并依靠称为veda的智慧加以回答，就是vedalla之义[10]。Mahā是大的意思，Cūḷa是小的意思，因此Cūḷavedalla Sutta是小版本的问答。 换句话说，它可说是这样一种小型经教法：依彻知佛法之力回答由喜乐自在而提出的问题。[11]

提问的是大富长者毗舍佉，回答者是阿拉罕比库尼法施。本经中给出的答案 对严肃认真的修学者而言有大利益，若将之作为光辉榜样，以慈悲心和信心 运用于实修，则得真实利益。

序分

本经序分如下：

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

我这样听到：那时，薄伽梵住在王舍城的竹林中的喂松鼠处。[12]

首先，尊者阿难陀 尊称道：“尊者摩诃迦叶波，”然后回答：“Evaṃ如是 me我 sutaṃ闻……”。这是摩诃迦叶波尊者和阿难陀尊者在第一次结集中的问答方式。阿难陀尊者担任回答者，摩诃迦叶波尊者担任提问者，他如是提问：

小问答经是在什么地方说的？

谁说的此经？

为什么要说此经？

听众都有哪些人？

阿难陀尊者回答：“那时，薄伽梵住在王舍城的竹林精舍……”此精舍的建立来由如下：

薄伽梵在度过第一个雨安居之后 前往乌卢频螺森林，度化以乌卢频螺迦叶波为首的一千沙门众。这一千沙门众皈依后得成阿拉罕，跟随薄伽梵前往频婆娑罗王的都城王舍城，频婆娑罗王早先邀请过薄伽梵。当他们到达时，频婆娑罗王在1200000随从的簇拥下以隆重的欢迎大典礼敬薄伽梵。在此机缘下，频婆娑罗王的1100000随从在听闻觉者之法[佛法]后 成就入流果。剩下的100000随从皈依三宝成为近事男[13]。《律藏·大品》中记载说[此下英本脱漏，兹以元亨寺版译文补入：时，薄伽梵至摩竭陀国频婆娑罗王住处。至已，与比库众俱坐所设之座。时摩羯陀国频婆娑罗王 向 佛为上首之比库众，亲手供奉殊妙嚼食、噉食，令充足饱满。〔知〕薄伽梵食讫，洗钵与手已，而坐一面。坐于一面时，摩羯陀国频婆娑罗王心生是念：“薄伽梵可住止何处耶？宜离都邑不远、不近，往来便利，一切有希求者易往，昼少喧闹、夜少音声、绝人迹、离人众、幽静，而适于归隐之处。”时，摩羯陀国频婆娑罗王心生是念：“我此竹林园 离都邑不远、不近，往来便利，一切有希求者易往，昼少喧闹、夜少音声、绝人迹、离人众、幽静、适于归隐。我当施竹林园予 佛为上首之比库众。”时，摩羯陀国频婆娑罗王取金澡瓶献薄伽梵曰：“我施竹林园予 薄伽梵为上首之比库众。”薄伽梵领受此园。时，薄伽梵说法、教示、劝导、鼓励摩羯陀国频婆娑罗王，使之喜悦，即从座起而离去。时，薄伽梵以此因缘说法，告比库等曰：“比库们！我许受僧园。”]

云何于言下开悟

当时，具他心智的那位觉者 逐一向包括婆罗门在内的各种姓的1200000大众开示真实法。那位觉者的开示从布施持戒等基础法开始讲起，修习布施持戒者命终之后得生天上，然后是贪欲爱染的种种过患、烦恼是不净染污、如何解脱kāmaguṇa(感官情欲)的束缚，乃至利用正确专注的好处 以及由成就观智所生之利益。

应知 修习布施持戒所得人天之乐 由于伴随着执取，因此必定捆绑着衰老之苦和死后堕恶趣之苦。进一步，修习禅那可以挣脱五妙欲的漩涡 而升暂时无苦的梵世间；而只有勤修毗钵舍那成就观智，才能彻底摆脱轮回的危厄。

专注聆听那位觉者的开示 可以除遣五障盖。[14]那位觉者能知 与会听众之心是僵硬难化还是善于接受、会众之心是否调柔适业、是否柔顺且离障盖、是否喜悦，以及会众之心是否具信 无歧义 净除染污。像这样彻知之后，依自力得真实法而正觉的那位觉者才宣说四圣谛，这表示 会众已离障盖具清净心[15]。这也表明心以专注寂静离欲贪意欲(kāmacchanda)，以调柔适业离恶意、嗔恚或拂逆(byāpāda)，以警觉[16]喜悦离昏沉&睡眠，以信仰净化心而离怀疑，以 离障盖心(vinīvaraṇo-citta)而捨 掉举&后悔。

当会众之心 像这样被净化而离障盖时，那位觉者便知阐明四圣谛的合适时机已到，接着就解释称为名色的取蕴，取蕴就在通过六根门看、听、触、想的当下生灭相续，此状态及其异熟果正是苦谛；伴随着喜欣的执取导致再生，而再生跟随着悲苦，此执取正是集谛；若识得名色的苦与过患，根除集起之因——渴爱，则导向灭谛；靠修习观禅来照见名色的本来面目，这种照见终将导向圣道——导向苦灭的道谛。

就在全神贯注地聆听此法的过程中，全体会众中有1100000各种姓的摩羯陀人当场成就须陀洹果，其中包括频婆娑罗王。应当指出的是：在须陀洹果等至刹那，对名色生灭的观照停止了，同样 毗钵舍那观智也被更高级的道果智取代了。 其余的100000会众对三宝已具不退之信仰，成为那位觉者的在家弟子。

如上所述，频婆娑罗王成就须陀洹果之后，恭敬地以喜悦之言感激薄伽梵，邀请那位觉者和他的弟子们受饮食供养。第二天，那位觉者和他的一千比库弟子们赴频婆娑罗王的宫中应供。饭食已讫，频婆娑罗王供养悦意的竹林园苑给那位觉者和他领导的整个僧团，那位觉者接受了此供养。从此以后圣教中有供养僧苑之事。

在竹林园苑的范围内当然一定还有国王及其臣僚所用的许多建筑，从供养和接受的方式来看，显然所供养的是僧苑或曰精舍。接受此供养后，那位觉者以此因缘说：“比库们，我许可接受僧苑。”

以上的解释是让大家对竹林精舍的来龙去脉有个全面了解。

接下来说毗舍佉。富豪毗舍佉是和频婆娑罗王一起成就初果的那1100000大众中的一位。这位富豪是《小问答经》中的发问者，在92个长纪元(kappa[古音译：劫波])以前的 Phussa[华丽]正遍觉者的时代，毗舍佉与频婆娑罗王的前世共同做了许多功德。

在那位觉者住在王舍城竹林精舍期间，已是圣者的富豪毗舍佉 向法施比库尼发问。法施比库尼出家前不是别人，正是毗舍佉的妻子。然而她后来成为比库尼，所以毗舍佉必须恭敬礼拜她。

毗舍佉成就不还果后的特异行为

毗舍佉 在和频婆娑罗王一起成就初果之后，定期拜访薄伽梵并专心听法。显然毗舍佉在拜访薄伽梵的来回路途上一定会修习观照。有一天他成就斯陀含道果，成为一来圣者。因为 斯陀含只是永薄而非永拔贪嗔烦恼，所以 毗舍佉在他妻子面前的行为并未表现得很奇怪或特异。

后来有一天，他成就阿那含道果，成为不还圣者。因为阿那含永断欲贪和嗔恚烦恼结，所以毗舍佉不再受感官欲乐的影响，也不再有愤怒、失望、郁闷、厌恶、苦恼之类的情绪，因此他受超凡之乐。如是当毗舍佉从竹林精舍回到家时，他看起来非常安详，酷似沙门，就像勤修观禅的瑜伽行者般平静镇定，不为外境所动。前一天是伍波萨他（uposatha[意译：长养净/培育清净]）日，毗舍佉一定是受了八戒，在竹林精舍过夜后于第二天清晨回家。

毗舍佉的妻子法施 正热切地等待着丈夫，她从窗户向外张望那条路，她的丈夫会像往常一样从那里踱步而归。之前，毗舍佉也常期待妻子出现在窗前，这样一走近房子就能看见她，当两人四目相对时 就以幸福的微笑问候对方。可是这天毗舍佉连抬眼看都不看，只目视前方路面，平静地缓缓走向他的房子。他妻子见状感到很担忧，发懵地想着“他怎么啦？”

她像往常一样在丈夫毗舍佉进家门后下楼见他，伸出自己的手，希望能与丈夫手拉手地一起上楼。令法施失望的是，毗舍佉没像往常一样如她所愿，而是收回了自己的手，独自镇静地上楼。丈夫奇怪的表现令她认为一定有什么原因，不过她勉强推迟到吃饭时才打算问。

通常，毗舍佉习惯于和妻子边吃边聊，并点评一下饭菜的味道。可到了吃饭的时间，毗舍佉甚至没有邀请妻子就泰然自若地独自开吃，他在餐桌上的表现 就像具正念而吃的瑜伽行者般镇定。法施见状非常忧虑，不过还是保持沉默，希望到了晚上能知道原因。可夜幕降临后，毗舍佉并没有走进有双人床的夫妻卧室，而是在另一个房间的长椅上过夜。这就让她更加郁闷了。不过她还是耐心等待了两天。到了第三天晚上她终于再也无法忍受了。于是她走进毗舍佉睡觉的房间，恭敬地低着头站在丈夫面前。毗舍佉问道：“法施啊，是什么让你在这奇怪的时间来这儿？”法施回答说只因他最近的奇怪表现不同往常，转变太大，所以她才被迫在这不适当的时间来找他。然后她问毗舍佉是否在外面有情妇了，毗舍佉说没有；然后她问是否有人中伤她，毗舍佉说没有；然后法施认为自己一定有什么过错，毗舍佉回答说她没有任何过错；最终她直言不讳地问道：“既然如此，为什么这几天 你默不作声连理都不理我？”

于是毗舍佉陷入两难困境，他思忖“不可避免地，我得告诉她到底发生了什么；否则她可能会郁闷死；我所亲见亲得之法 本应秘而不宣，但只有揭示事实真相 才能解决眼前的问题。”因此毗舍佉温和平静地解释道：

“听着，法施，我聆听那位觉者的开示之后 已获得出世间法，此出世间法重塑了我。初次和再次获得出世间法时，我尚未完全解脱感官欲乐，所以那时我们的婚姻关系依然可以照旧。而我第三次获得的出世间法 极其特殊和惊人，在我这里 一切欲爱染 已彻底不存在。因此我以身心彻净而独处远离。请勿误解我现在的态度有什么其它原因。若你喜欢，所有财产归你；或者从今以后 你我如兄妹姐弟般共处，我将知足于你给我的任何食物；再或者，你可以带走我们共同拥有的一切财产，去任何你想去的地方 开始新的生活；若你全无此意，也可继续留下，我将照顾你如照顾自己的妹妹。”

听到这里，法施思忖：“一般人不可能说出这种话。我的毗舍佉老哥一定真的成就了出世间法。”这正是如理作意。法施以巴拉密而安住于如是如理作意；否则她会采取邪见而说“若你决心切断此婚姻纽带，我就以牙还牙；男人不难找。”若她怀执像这样的颠倒想而采取错误行动，会带来许多坏处。法施是位不寻常的女子，她有很好的巴拉密，她如此深思：“既然毗舍佉老哥说他已断一切欲望贪婪，那么他就是断除了所有曾经一直深深味著的欲乐；他所亲得的法确实不凡，我也要圆满成就那样的法。”有了这圣洁之念，她询问道：“我的主人啊，您所得之法是只有男人才能获得，还是女人也一样能获得？”毗舍佉答道：“无论男人还是女人，只要具足巴拉密并且以信仰和热情殷重修习，就能得出世间法。”于是法施请求毗舍佉允许她出家作比库尼。

听到这诚挚的请求，毗舍佉高兴地说：“啊，法施！你能这么说真是太好了！善哉！善哉！我长久以来都希望把你引向修行之路，只不过我没能说出来，因为我不知道你是怎么想的。现在我欢喜地许可你出家。”然后毗舍佉立刻去见频婆娑罗王，立而不跪地向王致敬。频婆娑罗王问毗舍佉为何半夜来访，毗舍佉回答说，他想让自己妻子法施坐着金轿子参加她的剃度仪式，他想获得使用金轿子的特许；他还想让王允许他清扫城市的主路以便列队行进。频婆娑罗王赐予了毗舍佉上述特许。

法施的出家仪式

毗舍佉迅速着手准备。他让法施以香水沐浴后穿上华丽女装，体面地坐在由亲友抬着的皇家金轿中，一路烧香散花盛大隆重地送到比库尼僧苑。以如是隆重仪式为先例，在今日缅甸民间，少年们的剃度仪式仍然举办得盛情华丽。

到达比库尼僧苑后，毗舍佉请求比库尼僧团剃度他的妻子法施。比库尼们对毗舍佉说一两个过错应被原谅。这当然是替法施求情，因为她们误以为富豪毗舍佉是因其妻犯了什么错才送她出家。法施当时应该年纪不大。释迦牟尼是在36岁时去的王舍城，成正觉后第5年开许比库尼教法，所以释迦牟尼大约40~41岁时法施才有可能剃度为比库尼；据说频婆娑罗王比释迦牟尼小5岁，毗舍佉似乎跟频婆娑罗王同岁；如此算来法施当时应该不超过35岁[17]。释迦牟尼时代35岁的法施就像现代20~25岁的姑娘一般年少盛壮[18]。这应当就是为什么 比库尼们误以为法施是被她丈夫抛弃的。

故而比库尼们请求富豪毗舍佉原谅法施。毗舍佉回答说 他妻子没有任何过错，是她自己出于对释迦圣教的绝对信心而自愿出家。(saddhāya pabbajita 因信出家者)

因信出家和因怖出家

下面解释何谓“出于对释迦圣教的绝对信心而自愿出家”。一个人在释迦圣教中出家，其动机有两种可能：因信出家（saddhāya pabbajita）和因怖出家（bhaya pabbajita）。

为了脱离险难、负债、穷困，为艰辛的人生或窘境谋个出路，因此而出家，这都属于因怖出家。 若人因为相信自己能从无尽的轮回中解脱 而披上袈裟成为沙门，相信出家后勤奋修法能得道果，这都属于因信出家。出家后若能勇悍精勤而通达三学，这是上等的因信出家。 许多人出家后得成阿拉罕；当然更多的人出家只是用一生去累积巴拉密[而未能成就圣道果]。那些已累积所需的巴拉密的人，将在来生成就道果。这是中等的因信出家。 因为相信凭戒德能往生善趣 而出家，为求升天一生严格持戒，这是下等的因信出家。 那位觉者教导我们不要沦为财物（āmisa）的继承人[19]。

法施为得出世间法 以信被比库尼僧团接收，她属于上等的因信出家。所以毗舍佉声明 他妻子是以对释迦圣教具足信而出家。《中部义注》接下来描述了剃度的方式。

作萨马内利时的表现

听了毗舍佉关于法施因信出家的解释后，一位有经验的长老尼向法施讲说了剃发时的禅修业处，并给她剃发。授萨马内利戒之前剃发时，应当教导求出家者默念标记以观察头发、体毛、指甲、牙齿和皮肤的不净。当头发落下时可以观察头发只是头发、头发无我。具足极高巴拉密的人 能在剃发时通过观智得阿拉罕，有不少这样的例子。

剃完发后，法施受十戒成为萨马内利。仪式完成后，毗舍佉向法施道别：“法施尊者，愿您在修行生活中快乐安详，此法是那位觉者以自力圆满觉悟之后所宣说。”像这样鼓励之后，他礼敬了她 就回家了。

因为法施是身为属于上层社会的富豪之妻 而出家，前往拜访礼敬她的人据说非常多。她同等阶层的好友们也来、其它各阶层妇女们也来，她的亲戚们可能也会常来。亲朋好友各种访客川流不息，迎来送往寒暄终日，显然她没有闲暇投入禅修。她像这样反省：“实际上我是为了解脱轮回之险恶与堕落而出家，可我无暇禅修，时间都浪费在迎送寒暄上了。我应告别此地，归隐无人打扰的山林道场。”

于是她和自己的阿阇黎一起退隐山林，勤奋禅修。她像这样于寂静远离处禅修，在自己巴拉密的支助资益之下 两三天就达到了阿拉罕道果，并同时具足四无碍解，成为最上等的阿拉罕。

法施的巴拉密

在十万个长纪元以前，法施的前世 在供养红莲胜上正遍觉者[20]的上首声闻善生长老之后，发愿成为具四无碍解的大阿拉罕。接下来，在92个长纪元以前 Phussa[意译：圆满吉祥如意华丽][21]正遍觉者的时代，法施的前世是财政大臣的妻子，此财政大臣正是毗舍佉的前世，他们共同做了许多供养三宝的功德。在Kassapa[饮光]正遍觉者（此名为“贤”的长纪元中的第三位正遍觉者、紧邻释迦牟尼之前）的时代，法施的前世是Kikī[蓝松鸦]王的七位公主之一，她在其两万年的寿命中一直保持梵行。基于这些殊胜功德的累积，她两三天就成就了阿拉罕道果。

圆满成就梵行得无学果后，法施像这样思忖：“唯我回到家乡，方更能饶益我的亲友和同门道友。”于是她回到王舍城内自己当初所在的比库尼僧苑。

听说法施回来了，毗舍佉心里直犯嘀咕：“怎么这么快就回来了！说是退隐禅修，可没两三天就回来了。是因为无法在比库尼的生活中找到喜乐安详吗？”于是他便去找法施一问究竟。毗舍佉抵达僧苑，礼敬法施之后，提了关于法的种种问题。这些问题由博学者以明智而慎重的方式提出；否则如果问“你在比库尼僧团的生活还快乐吗？”那就是某种不明智了。

正宗分

探问称为萨迦耶的苦谛

sakkāyo sakkāyo ’ ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā ?

尊姊！所谓‘萨迦耶，萨迦耶’，尊姊！什么被薄伽梵说为萨迦耶呢？

巴利语sakkāya中的前缀“sa”义为“拥有/具有/占有”，“kāya”义为（名色的）“聚合体”，所以“sakkāya[直译：有身]”义为名色之积堆。 就诸见而言，将显现的名色积堆颠倒地妄思为“我”，此错误观念称为 萨迦耶见（sakkāyadiṭṭhi[有身见]）；就四圣谛而言，不断生灭、被称为萨迦耶的名色积堆，正是苦谛。

毗舍佉之问意在苦谛。此问高深难解，即使是已如实知法之人，若不谙经论不善教理、亦未能圆满成就无碍解智，也极难答得出来；即使是博通经论之人，若未能实修而不知法之自性，也难答得出来。而法施作为成就四无碍解（i.e.法无碍解、义无碍解、辞无碍解、辩无碍解）的阿拉罕，立即回答毗舍佉如下：

对苦谛的回答

Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā.

毗舍佉贤友！这些五取蕴被薄伽梵说是萨迦耶，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴，这些五取蕴被薄伽梵说为萨迦耶。

“upādānakkhandhā取蕴”可被说成是 被执取的诸感觉。在看到、听到、触到、知道的当下而生的 一切感觉，都有无常的特性。在六根门接触所缘的当下，若不能恰当地随观[22]所生起的诸感受只是名色的自然现象，执取就与常见乐见我见相伴生起。所以“upādānakkhandhā取蕴”也即是向执取倾斜的名色，是 受制于/遭受 执取 的名色组合。是故觉者说“取蕴”等同“萨迦耶”。

详说五取蕴如下：

  1. 色取蕴，即 四大元素聚合所成身，是执取所依、是执取所缘。
  2. 受取蕴，即 从六根门接触所缘而生并且形成诸感觉的诸受，此‘诸感觉’引生执取。
  3. 想取蕴，即 从六根门接触外部对象而生、导致执取的想。
  4. 行取蕴[23]，即 心的种种状态 之积堆，此‘心的种种状态’出于执取而生起并引生善恶业行。
  5. 识取蕴，即 由种种识知组成的积堆。

如是薄伽梵说此五取蕴名为萨迦耶。

那位觉者所说之萨迦耶

在《相应部·蕴篇·第二十二蕴相应·（十一）边品·有身经》中，那位觉者教导说 “取蕴”等同“萨迦耶”：

Katamo ca, bhikkhave, sakkāyo? Pañcupādānakkhandhātissa vacanīyaṃ. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ayaṃ vuccati, bhikkhave, sakkāyo.

复次，比库们！什么是萨迦耶？应该回答：‘五取蕴。’哪五个呢？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴，比库们！这被称为萨迦耶。

显现在 从看到、听到、嗅到、尝到、触到、想到的当下 而生的一切感觉中 的名色，构成了萨迦耶。如果不能 通过观智觉照此等心理-生理现象为无常苦无我，就会生起执取，此执取引生常乐我净的颠倒见。执取拥有如是自性：倾向于附著粘紧[24]。执取从‘渴爱’生，此经后面会说到。

在经教法中，粘紧五蕴的执取仅被说为chandarāga[意欲爱染]，意谓 伴随着乐著的粘紧之贪；在论教法中，执取则被详分为四：(1)欲取，(2)见取，(3)戒禁取，(4)我论取。

欲取 是对欲乐的渴爱，它属于chandarāga[意欲爱染]。

我论取 意谓对‘自我的观念’的粘紧，我论取是一种邪见。

戒禁取 意谓：由 错误地相信藉助下述各种修行方法中的一种能解脱一切苦 而执取错误的禁戒。下述种种修行方法都不属于由律仪(持戒)&等持(专注)&般若(观智)组成的八正道：只要在恒河中沐浴或潜水，就能根除或净化一切罪恶而得幸福[25]；只要裸体并禁食 就能解脱一切苦[26]；只要皈依大梵 就能去除不幸和痛苦；只要全心投入观想来阻止恶念、或只要以思考驱逐不善念[27]、或只要单纯地让心安住在平静寂止中，就能克服并根除一切苦；以要言之，不修毗钵舍那观照来得圣道果，而求诸上述方法中的任一种 就能得一切苦的解脱。所有这些错误信仰、修行、仪式、臆测，都属于戒禁取。

见取 意谓 除了戒禁取和我论取之外的一切错误信念。灵魂永恒，没有业也没有善恶异熟，人死如灯灭，诸如此类的臆断都属于见取。

此四种执取中的(1)欲取是渴爱，(2)见取(3)戒禁取(4)我论取是邪见。所以每当执取生起时，它都是从渴爱和邪见之和合而生。 渴爱包括了对邪见的执取，是故在经教法中见取不被单独列出，而只说chandarāga[意欲爱染]。从这个角度而言，chandarāga[意欲爱染]也包括了见取，是故应知经教法和论教法是一味的。

说明执取如何生起

在‘看到’的当下，是由于眼所依和视觉对象而发生了‘看到’。眼所依和视觉对象的存在是显然的；它们就是“rūpa色”。 通过所缘与根门的接触，而转起感知，也即或苦或乐或捨的感受(vedanā)。一般来说，当‘看见’刚发生时，生起的通常都是捨受。 认出视野中的对象，这是“saññā想”。 以蓄意的意图和意之投入(cetanā[思])努力用心感知所缘、来完成看的动作，这是saṅkhāra[行]，意志力活动。[28] 了知所缘是“viññāṇa识”。 在每一‘看到’的动作中转起的所有这些样态，组成了五蕴。

为了便于记忆五取蕴之义，总结如下：

(1)在看到的当下的眼所依和视觉对象 是色取蕴。

(2)从 对视野的感知 而生的苦乐捨受 是受取蕴。

(3)对 视野中对象 的认出是想取蕴。

(4)以意业力的动机安住于念 来完成看的动作是行取蕴[29]。

(5)识知本身是识取蕴。

上述显现在看到的当下的名色五蕴 称为萨迦耶。

与渴爱和邪见俱行的对五蕴的执取

不修习毗钵舍那的凡夫，在‘看到’的时候，伴随着乐受而执著美妙悦意的视野。这相当于与渴爱俱行的执取。 看清视野之后，执取伴随着‘喜欣[乐著]’而转起，这是渴爱。 臆断有自我或个人是瞎执取。在认为“这是女人/男人”的当下，执取就发生了；实际上这是与邪见俱行的执取。 看见美妙悦意的视野引生执取。看见不可意的事物，就招来了期待看见可意的之欲。这也是与邪见俱行的执取。 不仅对视野会有执取，而且也会对“自我是能记忆者”之谬见生起执取。 因被意业力的动机驱动 而在看见的动作中转起感官之受，对此感官之受也会有执取。 当认为“自我是能见者/能知者”时，也会有 对所见/所知的执取 生起。 因为有上述这样的执取，在看到的当下，名色成为显现；是故名色是“取蕴”。

同理，在听到、嗅到、尝到、触到的当下，执取也像这样转起，五取蕴亦成为显现，这无需赘述。

在五蕴中，“触到”是综合性/总括性的。在这整个肉身中的每一处，只要该处的血肉未坏死，都遍布着能捕捉触觉感受的“身净色”。此诸身净色从头到脚从里到外遍布全身无处不在，因此整个身体都会有触觉。只要身体有触到，就有触识生起；而当下于身体内外总会有触觉对象在；所以在这肉身中的每一处，触觉都是固有的。身体主要是四大种色构成的，四大种色即 硬/软性的地大、凝聚性的水大、热/冷性的火大、移动性的风大。身[四大&净色]和触觉对象都是色取蕴，色取蕴因为能激起执取故得此名。

毗钵舍那如何去除执取

若在感知到触觉的每一刹那 都能随观彼触觉，则能真正理解无常苦无我三特性；若能真正理解无常苦无我三特性，执取将被根除，或没有机会生起、或在萌芽时即被剪断。若无执取，那么Kāmabhava[欲有]，也即 通过欲取而现前的善不善异熟果，就不能生起；业就不能感生来世的异熟名色；也就没有老死等苦。这就是如何以从观智所得彼分(tadaṅga)灭来捨断邪见，从而灭除一切从烦恼渴爱所生的生命之苦。[30] 所以，应修观禅来灭苦。

经中以诸如“行走时应觉照行走”的语句开示修习觉照的方法，由此应知，站立时应觉照站立、坐着时应觉照坐着、躺卧时应觉照躺卧；乃至在任何身体动作发生的当下，都应清明地觉知那个身体移动。

当触觉变得明显时，也要予以觉照。如果默念标记“走、走”“站、站”“坐、坐”“躺、躺”“弯腰、弯腰”“伸出、伸出”“挥动、挥动”“（腹部）膨胀”“收缩”“触到、触到”等等，则有助于观照。就像这样绵绵密密勤提觉照，火候到时，自然照见诸“感觉”只是名色；功夫渐深，知彼无非因因果果生生灭灭；更进一步，由见刹那生灭而识得无常；无常智将引生无我智，修观行者会了悟：名色绝对无法被我控制。

这就是如何真正理解称为萨迦耶的五取蕴的方法。又，萨迦耶=五取蕴=苦谛，故知如是修习观照 能圆满完成“苦圣谛应被彻知”的任务。所以我教导此禅法，让你们能以毗钵舍那实修来理解萨迦耶/五取蕴/苦谛之义。

在修习观照的初期，逐一观照发生在六根门的所有现象 是做不到的；所以会教导 首先观照最明显的“感觉”。为了在感觉生起的当下就能容易地予以注意，以及为了快速培育专注力，我教导坐禅时观照腹部的上下移动。在观照腹部的上下移动时，若有杂念妄想，就默念标记“念头、念头”“妄想、妄想”。若有其它苦乐受变得明显，也藉助默念标记去观照它。坐禅时若需换腿，应一个动作一个动作地分步进行，且要毫无遗漏地观照到每一步的换腿动作。看到听到嗅到尝到的当下，也要藉助默念标记予以观照。

在妄想的过程中，五取蕴在运作；在上述所有情况中，五取蕴都在运作。所以当修观行者的觉照和专注 深化和强化后，我就教导要观照当下的所有身心现象。若能恭敬奉行如是教导，就能真正把握名色（也即萨迦耶/五取蕴）的真实本性是“苦”[31]，以观智照见苦谛。 同样，在想到看到听到嗅到尝到的动作中有觉照，会直接知萨迦耶是苦；此苦是真实，即是苦谛。

富豪毗舍佉本想问法施比库尼苦谛之义，但他却用“萨迦耶”一词代替了“苦谛”一词。法施比库尼亦有针对性地回答说 萨迦耶其实义为五取蕴，这当然是意指苦谛了。

蕴和取蕴的区别

蕴有两种：一、引生执取的蕴；二、不是执取的所缘 也不引生任何执取的蕴。后者即是由四名蕴组成的圣道果。 圣道摧毁凡夫的烦恼，渴爱和邪见无论如何也不能住立在圣道果中；故在圣道果中无渴爱。既然如此，那么诸出世间蕴（道果的出世间诸缘）就不能被称为取蕴；当然也不能称为苦谛/萨迦耶。 所以法施比库尼回答毗舍佉说五取蕴是萨迦耶。[32]

探问集谛

毗舍佉对法施比库尼的回答感到欢喜和满意，他赞赏之后接着问道：

sakkāyasamudayo sakkāyasamudayo ’ ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā ?

尊姊！所谓‘萨迦耶集，萨迦耶集’，尊姊！什么被薄伽梵说为萨迦耶集呢？

也即，何法是萨迦耶/苦谛/五取蕴之因？何法是集谛？

对集谛的回答

Yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā

毗舍佉贤友！这导致再生、伴随喜欣与爱染、彼彼超异喜欣[33]的渴爱[34]，即：对欲的渴爱、对存在的渴爱、对无存在的渴爱，毗舍佉贤友！这被薄伽梵说为萨迦耶集。

一句话，taṇhā[渴爱]是苦谛的因/起源，此taṇhā[渴爱] 乐于渴求喜欣持续存在的烦恼[35]。

taṇhā义为“饥渴”，当人饥渴时，想要更多饮食的欲望就变得热切；taṇhā[渴爱]就像热切的食欲所致的感觉。乐著或耽溺也是一种渴。人希望满足自己的愿望、欲望，愿望、欲望即“饥渴”。人们不会满足于只是瞥一眼美妙的视野或胜景，人们要看了又看，人们要品尝视野的滋味。如看如是，听、嗅、尝、触、想亦复如是。 饥渴象征着欲望的本性。

希望恒常拥有眼和看的机能 引发执取，此执取不可避免地令有生起。这说的是在看的过程中取蕴如何生起；同样地，在听、嗅、尝、触、想的过程中取蕴亦像这样生起。此等是再生之因，引生后有及其取蕴。

梵世间没有嗅觉味觉触觉，那里的天神是离欲的。由于渴求感官欲乐，有的人不喜欢梵世间；甚至有人会认为没有嗅觉味觉触觉的世界是悲惨的。这就如 有烟瘾的人不希望呆在禁烟的地方、有酒瘾的人不希望呆在禁酒的地方、有嚼槟榔瘾的人不希望呆在无槟榔可得的地方。

同样，乐著于以眼见色、以耳闻声的世间众生，不倾向于追寻离感官之乐&离烦恼的涅槃；这样的凡夫无量无边。由 渴爱乐著称为萨迦耶的名色蕴 故如是。由于这伴随喜欣与爱染的渴爱，执取持续引生业。在濒死时，“业相”和“趣相”以影像的形式显现在意门，然后死亡心生起并灭去、而即刻进入来生，新一期生命便开始相续流转。

“bhava[有]”的形成即是名色的再生[36]，渴爱因其有助于引生“后有”而被说为“ponobhavika[导致再生的]”。渴爱的本性是乐著任何一种存在形式的生命。[37] 人世间的芸芸众生在自内身中找乐、在亲友伴党中找乐、在身外之物中找乐、在天地万物中找乐。不管是穷人还是富人 都热爱自己出生和长大的地方，无论那地方好不好。 人间尚且如此，更不必说天界了。 甚至畜生界的众生都热爱自己出生和成长的环境。牛马虽以草叶为生，也在苦界中自得其乐；滚泥窝的猪、翻垃圾的狗、吃虫子的鸟……也都热爱着自己的生活；[38] ——而这份爱正是它们一再投生于畜生界的原因之一。

三种渴爱

渴爱有三种：

  1. kāmataṇhā[欲爱]对感官欲乐的渴爱；
  2. bhavataṇhā[有爱]伴随着恒常见而对存在的渴爱；
  3. vibhavataṇhā[无有爱]伴随着断灭见（臆断死后啥都没有）而对无存在的渴爱。

(1)对欲的渴爱

Kāmataṇhā[对欲的渴爱]义谓对所有称心可意之事物的迷恋或贪爱，或贪恋自、或贪恋他、或贪恋财、或贪恋物。

眼见妙色而生执取，即是对欲的渴爱在运作。“妙色”可以包括男女的整个身形外表衣着。男男女女们为求获得美味妙触日用百货 而辛勤劳作，这都算“对欲的渴爱”。渴望成为天神或男人女人 以享受人天的感官之乐，这也算“对欲的渴爱”。

如果看听嗅尝触到的被认为是悦意称心的，则生起乐受。在所有感官接触中 认为所缘悦意称心，这是无明。 无明遮蔽正智、覆盖名色的真实自性及其显现、令邪见出起[39]。既然无明隐瞒了真谛，于是无常的存在被错看成“常”；不断生灭的生理心理现象本来是不可意的、其实是苦，却被错看成“乐”；生理心理现象的不断生灭揭示着无我、却被错看成“我”；不净可厌的身(khandhā[蕴])也被错看成“净”。此常乐我净四颠倒的臆断 激发出对感官欲乐的黏著之欲，称为kāmataṇhā[对欲的渴爱]。

对欲的渴爱引生强力的执取，一有执取，就会为了满足个人欲望开始行动，而造下善不善业。此业力导致再生，即后有的名色聚，此名色聚称为萨迦耶，它是异熟果。所以说，每当kāmataṇhā[对欲的渴爱]生起时，都是在存心故意接受“后有”、也即萨迦耶名色聚。

再者，从渴爱所得之驱动力令abhisaṅkhāraviññāṇa (善恶业累积识)[40]牢固地抓住从业、业相、趣相所生之感觉；业、业相、趣相是濒死时出现的内心影像。 然后死亡识生起又灭去，并作为缘而引起全新的再生；死亡识即刻启动“后有(名色积堆)”而无一刹那的间隔。

所以说kāmataṇhā[对欲的渴爱]有引生来世生命的趋势。

(2)对存在的渴爱

bhavataṇhā在义注中被解释为与恒常见伴生的渴爱。恒常见意谓灵魂或自我恒常不变地存在着、且永远不灭，会毁坏的肉身只是粗糙的形式、不朽的灵魂将会迁居新的肉身，宇宙虽有成住坏空但永无休止。

bhavataṇhā[对存在的渴爱]也耽乐于 作为恒常实体的“atta我”。“在往昔就已存在、当下正在享受欲乐、期待未来也同样享受欲乐者，即是‘我’”，此乃谬见；伴随着此谬见 而心黏著贪爱从看/听/触/知[见闻觉知]所生一切感受以及种种将得之欲乐。 执如是见者希愿现在未来之洪福，命终则求生人天，或有愿世世得男身者、或有愿世世得女身者，此等皆是bhavataṇhā[对存在的渴爱]。

每当bhavataṇhā[对存在的渴爱]激起黏著爱染，即意味着得到对再生后有的强力支持。因此这种渴爱被说为“ponobhavika[导致再生的]”——形成来世生命之因。

(3)对无存在的渴爱

“vibhava[无存在]”义为不存在或存在的灭尽。 臆断自我或众生只有活着时才存在、死后彻底断灭，依此臆断而转起的贪爱称为vibhavataṇhā[对无存在的渴爱]。这是与断灭见相连伴生的渴爱。断灭见是“众生死后完全断灭啥都不剩”的信念；所以，执如是见者希愿在死前尽一切可能享受生活，以纵欲为乐，亦求长生不死；然若横遭穷困则又宁求一死。 此等皆是vibhavataṇhā[对无存在的渴爱]。

vibhavataṇhā[对无存在的渴爱]一定引生对濒死时的感觉的执取，怀有此执取 则死亡识和结生识随之继起 而迈入新一世的名色聚。如前所述，渴爱是“ponobhavika[导致再生的]”。若人接受了断灭见，就会笃信 往昔所造业行 无处得果报，由此极易于造作恶行不避不戒、于造作善行无意无乐，而全心全意寻欢作乐不择手段。如是 执断灭见者实难具令生善趣之业，而其恶业又十分充裕；于是，他执取三种濒死感觉(kamma[业]、akusalakamma-nimitta [恶业相]、 gati-nimitta[趣相])之一，被占压倒性优势的恶业驱赶到结生识的状态，此结生识将他拖入apāyaloka[苦世间]，低下界。

******

正是由于上述三种渴爱，在任何形式的生命中、由名色组成的取蕴（i.e.萨迦耶）从入胎那一刻起 持续不断地形成。因此，三种渴爱实乃萨迦耶集起之因。

毗舍佉听了法施对集谛的回答，满意地连赞“善哉！”而后接着探问灭谛。

[ 前方高能预警！！]

[ 前方高能预警！！]

有关灭谛的问答

Sakkāyanirodho sakkāyanirodho ’ ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā

尊姊！所谓‘萨迦耶灭，萨迦耶灭’，尊姊！什么被薄伽梵说为萨迦耶灭呢？

Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā

毗舍佉贤友！就是那渴爱的无余离染灭尽、捨弃、捨遣[41]、解脱、无依住[42]，毗舍佉贤友！这被薄伽梵说为萨迦耶灭。

涅槃样态之理是灭谛，它甚深、难解、难言。名色比肉身难知，涅槃比名色难知。简要而言，“萨迦耶灭”就是作为取蕴的名色的完全止息与灭绝。 然而这并非义谓名色生灭相的止息，而是指名色的庸常生起模式不再流转，因为如是流转之根源不存在了；所以此处提到渴爱的灭绝。[43]

渴爱的完全灭绝是“arahatta-magga阿拉罕道”的异熟果，以阿拉罕道之力 永绝流转，而永断凡夫之烦恼并成就圆满解脱。阿拉罕的人格中全无感官欲望和乐著。阿拉罕是灭尽凡夫之烦恼和世俗乐趣的圣人。在濒死时的最后刹那，阿拉罕于任何感觉都全无执取；解脱执取故，死亡识生灭后 必无结生识生。是故阿拉罕无有再生，灭一切有，永脱生老病死之苦。 萨迦耶就是这么灭的。

灭谛涅槃之义是指一切烦恼之灭尽，此灭尽终结一切种苦[44]。譬如灯火因燃尽灯芯而熄灭，如A. I. 178说。

逆依它起与涅槃

“Kataminca Bhikkhave dukkhanirodho ariyasaccam”

比库们！什么是苦灭圣谛？

依于无明、渴爱生；无明的无余灭尽导致造善恶业的名蕴(saṅkhāra[行])灭，saṅkhāra[行]灭导致再生识灭，识灭导致名色灭，名色灭导致六处灭，六处灭导致触灭，触灭导致受灭，受灭导致渴爱灭，渴爱灭导致执取灭，执取灭导致引生后有的业因灭，有不再相续，有灭则无再生，无再生则老死忧悲恼等一切苦灭；如是这整个苦蕴灭是果。（但这绝不意味着“自我”灭了[45]）

因灭则果灭。应注意的是，无明灭与saṅkhāra[行]等果灭是同步的。还应注意上述所谓的“灭(nirodha)”是完全的和绝对的[46]，……应当理解，如果“因”-烦恼被彻底摧毁根除，那么“果”-与名色之“有”相联的苦 就完全停止了。这等效于‘渴爱的止息’的说法。这可以譬喻为 当油灯中的油耗尽时灯焰即熄灭。

关于如何以圣道达得触涅槃[47]，《无碍解道》的描述如下：

Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

当五蕴灭尽时他看见永恒的涅槃[,此时]他入正性决定。

此中要义是：在修习毗钵舍那时，诸如见色闻声之类的名色五蕴的灭尽 在获得圣道果的刹那间被看见。在对名色生灭的止息短暂一瞥时，通过阿拉罕道果的认识仅片刻而已。这种止息被称为sāmañña nibbāna[共通平等涅槃]，是道果识的所缘。 由看见共通平等涅槃的圣道之力，烦恼(因)和名色(果)止息、没机会转起。此止息是visesa nibbāna[特殊胜进涅槃][48]，特殊胜进涅槃有它自己的特殊性。特殊胜进涅槃的特殊本性，由四圣道之力而得，由 烦恼和名色蕴的止息的四阶位 组成。 由于此四阶位，有四沙门果。

第一沙门果是须陀洹，已得入流者肯定会在最多七世的时间内成就最终的解脱，而且肯定不会投生至任何恶道。初果永断首三结：一、身见或我见（邪见结）；二、对三宝的怀疑（疑结）；三、执着地相信实行仪式能够趣向解脱（戒禁取结）。一切强得足以导致投生至低于人道之处（即：四恶道）的贪瞋痴 也已永断。

斯陀含道成就更深的观智，灭除了较粗的对欲乐的渴爱与较粗的瞋恚，最多只会再回到人间一次即成就最终的解脱。[此道没有断除任何“结”]

应说明的是，在须陀洹道和斯陀含道的短暂片刻，可能不能 知或见 烦恼和名色有的真实止息，因为此止息虽能发生而不显著，仅以有机会发生而存在。所以此止息不被见为湮灭的显现。唯有共通平等涅槃的达得触，也即名色的自然现象的止息，在圣道的短暂片刻被明显地获得。[49]

成就第三阿那含道则永断对欲乐的渴爱与瞋恚二结，在达到最终的解脱之前 再不会投生到欲界。然而，瞋恚&对欲乐的渴爱&kāmabhava[欲有]相应名色 之止息的发生方式，在抵达圣道的刹那 不被确切地看见和达得触。[50] 在那极短暂的片刻间，他唯见共通平等涅槃，此共通平等涅槃意味着名色现象的自然过程的完全止息，此名色现象的自然过程由观智所揭露。[51] 他只有在已得道果后努力回顾时，才知自己已灭绝一切瞋恚和对欲乐的渴爱并解脱kāmabhava[欲有]，唯余心的寂静状态。

阿拉罕道之力清除无明、对存在的渴爱等一切烦恼，空无执取，再无后有。然而在达到圣道的刹那 这是注意不到的。只有共通平等涅槃在圣道刹那被注意到或被一瞥，此共通平等涅槃是指 由观智所见的名色的现象性生灭的普通止息。[52]

…………

靠根除渴爱来完全熄灭后有，就是萨迦耶灭。这意味着“有”永远彻底灭尽。

[ 高能预警解除 ]

探问道谛

富豪毗舍佉听了法施比库尼对灭谛的回答，满意地连赞“善哉！”而后接着探问灭谛：

“Sakkāyanirodhagā minī paṭipadā sakkāyanirodhagā minī paṭipadā ’ ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”

“尊姊！所谓‘导向萨迦耶灭道迹，导向萨迦耶灭道迹’，尊姊！什么被薄伽梵说为导向萨迦耶灭道迹呢？”

浅白而言，修习道谛导向萨迦耶灭之涅槃，唯禅修者可得达触涅槃。所以问题就是“何种禅修是 薄伽梵所说的能导向萨迦耶灭的 道迹？”

对道谛的回答

Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī

毗舍佉贤友！就是这圣八支道被薄伽梵说为萨迦耶灭道迹，即：正见、正思维、正语、正业、正命、正精进、正念、正三摩地。

诸注疏将‘正见’分别为五种，有时也算上‘回顾正见’[而成六种]，‘回顾正见’是 由达至‘圣道果和果正见’后的回顾所得的智，果正见是得圣道后自动生起的，‘果正见和回顾正见’的生起都无需额外再努力修加行。 所余四种正见则必须壹壹努力修加行方可获得。其中“kammassakata[业己性]正见”义为“信仰 业果法则 所得 智，也即 信 自己是己业的所有者和善业得乐果&恶业得苦果”。 此智不像观智或道智是亲身得、亲自见的，此智是单靠对释迦圣教之信仰而生。‘业己性正见智’虽是闻所成慧，却也十分重要；因为只有信因果才会避恶行、只有避恶行才能圆满善行。 希愿修习奢摩他的人，必深信 唯得奢摩他禅那方能升梵世间，而后 此人才能修得禅那之果。 同理可得，唯有相信“修习对名色取蕴的随观 方是正法毗钵舍那”，而后 才能修得观智乃至道智。 所以说，在毗钵舍那禅修中，‘业己性正见’和戒道分&三摩地道分一样都是基础道分。

修观禅前既要有良好的正见和戒行，也要努力培育三摩地。 要具足戒清净，就要遵循八正道中的戒道分，也即正语、正业、正命。[有关正语、正业、正命的解释兹繁不译] 居家者守好五戒，出家者守好 别解脱律仪。 要具足三摩地道分，最好先修奢摩他禅，以便达到初静虑乃至第四静虑。若不能得如是诸色静虑，则由修习 毗钵舍那 刹那 三摩地故，亦能随观名色之生相。也就是 标记并随观生起于六根门的身心现象的每一过程。 对于初学而言，因为专注力和觉照尚弱，所以不可能 在每一次‘见/听/触/知’转起时 都保持观照。所以必须先挑一个清楚明显的身体现象来观照。是故《大念处经》中教导“gacchanto vā‘gacchāmī’ti pajānāti [[他]行走时了知‘[我]在行走’]”等等。

基于《大念处经》的上述教导，我们让禅修者在坐禅时注意“坐着”和“接触”，标记并观照腹部的起落运动；在观照腹部上下时会生起杂念，应标记并观照那些杂念；还应标记并观照 僵硬感、凉热感、行走的动作乃至每一个身体移动。如果郑重恭敬地遵循上述教导来禅修，就能强化刹那三摩地，刹那三摩地强化后就能 将能缘和所缘分别开来。若接着持续观照，则会以亲身体验清楚地照见“因为有移动的意图，所以有肢体的移动发生”。若继续坚持不懈，就会在每一次随观时 照见 所知之色和能知之心 的生灭，方才亲自现见名色是无常苦无我。以这样的方式发觉真理 而成毗钵舍那正见。 为得正见 千方百计 令心安住真实本性，即是sammāsaṅkappa[正思维/正意图]。 所以每当修习观照时都要运用正见和正思维[/正意图]。正见和正思维[/正意图]是二种毗钵舍那慧道分，都属于八正道中的慧蕴。

诸菩萨众 为得佛果所修 观照诸取蕴生灭相 方便法门，亦复如是。[53]

尽力在每一刻都观照是“正精进”。能觉照诸转起的真实本性是“正念道分”。令心固定于所随观的感觉对象是“正三摩地”。所以，每当进行随观时，皆包括这三种三摩地道分。

在义注中，这三种三摩地道分和两种慧道分合称五种作者道分[54]。譬如一件需要五人小组来完成的工作，唯有全部五人都同心协力才能完成；同样地，唯有当上述五道分协调一致地作用时，修习毗钵舍那才能有进步。[55] 所以此五道分称为作者道分。

观照可以净化正语、正业、正命三种戒道分，成就戒清净；如此一来，三种戒道分加五种作者道分共八道分，在每一刹那的毗钵舍那随观中都有运作。这样的八道分是 名为前分道的毗钵舍那道分，它们可谓是圣道的先驱[前行]道分。

在五种或六种正见中，静虑正见是与静虑三摩地相应之智。除了往昔居殊胜智[宿住智]能促进或支援毗钵舍那随观之外，其它静虑殊胜智都跟毗钵舍那没什么太大关系。静虑三摩地只是所谓的“毗钵舍那所依静虑”的地基。往昔居殊胜智[宿住智]、天眼智和静虑三摩地可算是原初基础性的毗钵舍那道分。已得静虑者应多依此 原初基础性的道分 而修毗钵舍那道分；未得静虑者应唯依 毗钵舍那刹那三摩地 而修观智；如此依次能得形成态中捨智[行捨智]、随顺智乃至道智。

基于基础道分随观名色生相而修毗钵舍那道分，以修毗钵舍那道分（所谓前分道分）成熟观智，观智熟透则能达得触圣道分，也即入流道，它以突破来逮住涅槃[56]。 若坚决热诚地连续勤修，则能亲身体验此事；此事在《无碍解道》中描述如下：

[ 前方高能预警！！]

圣道如何见涅槃

Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

见五蕴无常时得到随顺忍。当五蕴灭尽时他看见永恒的涅槃，此时他入正性决定。

也就是说，随观名色无常而得随顺智之后，达得触名色的灭尽，从涅槃的角度看见此灭尽 并确认此灭尽为一种永恒特性；此即圣道成就。同样地[57]，随观名色是苦，见名色灭尽而成就圣道，达得触极乐的涅槃；随观名色无我之后，见名色的完全灭尽是一种绝对的真实有。[58] 这与《弥兰王问》所说完全一致：

tassa taṃ cittaṃ aparāparaṃ manasikaroto pavattaṃ samatikkamitvā appavattaṃ okkamati, appavattamanuppatto, mahārāja, sammāpaṭipanno ‘nibbānaṃ sacchikarotī’ti vuccatī.

那再再作意于转起的心 超越而入于非流转，到达非流转被叫做‘正行者达得触涅槃’。[59]

也就是说，随观逐步发展之后，修观行者的心超越名色的继起相，则名色的灭尽的本性现前。

在达至圣道之前，修观行者于随观的每一刹那 仅仅照见名色的现象性的生灭。 它从只知名色的生灭现象 而跃入一种状态，即 名色彻灭的识的状态[60]；此成就 即通过圣道达得触涅槃。

“正确修行(sammāpaṭipanno[正行者])”意谓 绵密观照 在见、听、嗅、尝、触、想的当下 从六根门生的 名色诸现起，像这样观照至三摩地得力时，“名色辨别智(1)”就会转起。 之后会生起辨别因和果的智，即“paccaya-pariggaha-ñāṇa把握缘智(2)”。 然后[61]，领悟名色的本来面目是无常苦无我，这叫“sammasana-ñāṇa确认智[62](3)”。确认智对生灭的认知尚未刹那刹那现前亲见诸相之迅速转起。 之后对名色生灭的加速观照，是“udayabbaya-ñāṇa生灭智(4)”。当生灭智发生时会出乎意料地见到明亮或亮光，禅悦(pīti[喜])也变得明显。之后，念[觉照]、三摩地和智变得惊人地强大，身心也明显变得轻安。

接下来是 仅见所观&能观快速湮灭 而不见其生相的“bhaṅga-ñāṇa破灭智(5)”。每当随观时都能超越身体形状等概念而照见名色快速的破灭。因为所缘湮灭得如此迅速，所以对无常苦无我的认识变得极其清楚。 然后“bhaya-ñāṇa怖畏智(6)”“ādīnava-ñāṇa过患智(7)”“nibbidā-ñāṇa厌离智(8)”依次生起。 然后就转起渴望捨弃、逃离名色的“muccitu-kamyatā-ñāṇa解脱愿智(9)”。此时修观行者觉得，如果名色的生理心理现象终结，就能从 不幸、悲恼、伤痛等一切苦 完全解脱；这正是希愿实现涅槃，这希愿正是智慧。 为了满足 捨弃、逃离名色之愿，必须满怀着对真正涅槃的希望而再再观照名色，此即“paṭisaṅkhā-ñāṇa详照[63]智(10)”。 详照智强化至圆满，就实现了以平等捨心看待诸saṅkhāra(形成态[行])的“saṅkhārupekkhā-ñāṇa形成态中捨智[行捨智](11)”。此智极为灵活、敏捷、轻巧、美妙。修到这一步，坐禅时连续观照一两个小时一点也不累，甚至一坐三个小时也仿佛只是一小会儿。观照时已无需提策，心根本不打闲岔、一点也不散乱，心就只是那么轻巧、微妙、调柔、敏锐着。

当形成态中捨智[行捨智]被相当地强化而成熟时，就转起“anuloma-ñāṇa随顺智(12)”，并通过道智进入名色诸形成态[行]灭尽的样态。 以上所说 符合 如《无碍解道》和《清净之道》所说的 禅修的正确方法。

以上讲解的是 《无碍解道》和《弥兰王问》所说的如何通过圣道达得触涅槃，上述讲解仅仅涉及 对名色蕴灭尽/止息的认知——此乃达得触“sāmañña nibbāna共通平等涅槃”的方式； 以四圣道之力灭尽相关烦恼的方式 乃“visesa nibbāna特殊胜进涅槃”；特殊胜进涅槃在本性上是特别的[64]。应小心注意的是，《无碍解道》和《弥兰王问》没有说 如何认识特殊胜进涅槃。

然而，此涅槃的特殊本性(特殊胜进涅槃)不是离共通平等涅槃之外而别有的另一种涅槃；特殊胜进涅槃是烦恼蕴的灭尽，堕在共通平等涅槃的范围内。[65]

[ 高能预警解除 ]

既然法施比库尼已解释圣八支道(ariyo-aṭṭhaṅgika-magga)是导向名为萨迦耶灭的涅槃的道谛，那么为了让禅修者能清楚地理解，通过毗钵舍那道到达圣道时 名为灭谛的涅槃是如何被照见和实现的，所以这里又详述了一番。

听了法施比库尼对四圣谛的回答，毗舍佉相信法施已在释迦圣教中找到了真正的幸福，只因 不能在释迦圣教中找到真正幸福的人 是答不上来所有这些问题的。法施比库尼已住于善巧应答一切所问。

于世间 日月显著，于圣教 四谛显著。薄伽梵和诸大声闻皆说四圣谛，人们一出家就能学到四圣谛的义理。法施很聪明，她有可能是以 闻思所成慧 来回答问题。所以仅仅根据她的上述回答，尚不能判定她已通过真正的观智亲得四圣谛智。毗舍佉思忖：唯有广问四圣谛 才能确切判断法施的智慧的真实深度。于是毗舍佉继续探问：

有关执取和取蕴的问答

Taññeva nu kho, ayye, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādāna

尊姊！那执取就是彼等五取蕴呢？还是除了五取蕴外有执取呢？

Na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādāna

毗舍佉贤友！那执取既非就是那些五取蕴，也非除了五取蕴外有执取，毗舍佉贤友！凡对于五取蕴有意欲爱染者，在那里就有执取。

在《中部·后五十篇·天臂品·满月大经》中，薄伽梵回答一位比库的疑问，彼处的问答与此处相同。在经教法中，upādāna[执取]就是chandarāga[意欲爱染]。[66]

如果说执取就是五取蕴，则意谓渴爱就是五取蕴，那么色、受、想、识蕴就不是五取蕴，由诸心所组成的行蕴 除掉贪和邪见心所之外剩余的心所 就也不能称为五取蕴了；如果说除了五取蕴外有执取，那么渴爱（贪和邪见心所）就不算取蕴了；这当然都不正确。所以既不能说执取就是那些五取蕴，也不能说除了五取蕴外有执取。

实际上执取属于行取蕴。[67] 根据论教法，执取是行取蕴中的贪心所和邪见心所。之前已说过执取有四种，兹不赘述。

粘紧五取蕴的chandarāga[意欲爱染]被说为执取，根据论教法，执取包括见取。以下详说取蕴是如何被执取的。

在见到听到时若没有提起观照，对眼&眼所对色等色样态的乐著就会转起，也即“渴爱-执取”在运作；如果执取伴随着有我的谬见而转起，即见取出场。 如果在见到听到时，对苦乐受的依恋 伴随着超异喜欣[乐著]而转起，就发生了“渴爱-执取”；如果此依恋伴随着“正是自我在感受”的谬见而生起，那么见取即出场。 若乐著所想的，即生起了“渴爱-执取”；若认为“正是自我在认出它[对象]”，那么见取即出场。 ④行蕴[/心形态的积堆]是一个范围很广的科目，包括50种[心的]样态，难以尽言；简单来说，如果依恋黏紧 在见闻觉知时生起的“诸形成态[行]”，例如作意、意欲[动机]、慈悲、敬信、喜怒哀乐等等，即生起了“渴爱-执取”；如果执取伴随着我见而转起，那它就成了见取。 一句话，有乐著就有“渴爱-执取”，有“正是自我在见闻觉知”的颠倒妄思 就有见取。

与乐著或谬见伴生、遭受执取的色受想行识，是五取蕴。即使本可以不臣服于/不遭受执取、也要向执取倾斜的五蕴，被称为取蕴。 尽管通过毗钵舍那随观 能认识到名色蕴的无常苦无我，但如果名色蕴未被随观，那么在‘渴爱-谬见’的影响下，名色蕴还是要遭受执取 而算作取蕴。

简要而言，要记住的是：执取包括了贪心所和邪见心所，贪心所和邪见心所本身也会被执取，所以执取本身也属于取蕴；执取属于行取蕴。

探问萨迦耶见如何生起

“Kathaṃ panāyye, sakkāyadiṭṭhi hotī”

又，尊姊！怎样有萨迦耶见呢？

萨迦耶即是名色，认为此名色积堆是一个“有生命的实体”或“个人”，即是萨迦耶见。此处毗舍佉问的是 萨迦耶见是如何生起的。法施回答如下：

回答萨迦耶见如何生起

Idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi hotī

毗舍佉贤友！这里，未受教导的凡夫是不曾见过圣者的，不熟练圣者法的，未受圣者法调教的；是不曾见过善人的，不熟练善人法的，未受善人法调教的，认为色是我，或我拥有色，或色在我中，或我在色中；受…..（中略）想…..（中略）行…..（中略）认为识是我，或我拥有识，或识在我中，或我在识中，毗舍佉贤友！这样有萨迦耶见。

(1)何谓未受教导的凡夫

在此世间有两种人：占人口绝大多数的凡夫(putthujjana)，和正遍觉者的圣弟子。在凡夫中也有两种人：无知者和有智者。“未受教导的凡夫”即是属于无知者；此中意谓：

“āgamādhigamābhāvā ñeyyo assutavā iti.”

不达得 阿笈摩[阿含]，需要被引导，未听闻。[68]

也即从未聆听释迦圣教之人，缺乏有关教法的知识，所以算作无知者。这样的无知者没有关于真相的智慧，真相即是肉身只是由名色合成[69]、名色只是因和果，不存在有生命的持续实体、不存在atta或自我。 尚未修习毗钵舍那、或虽已修习而未得名色辨别智的人，都算作未受教导者。这样的凡夫都怀有“肉身是我”之谬见，这样的谬见就是所谓萨迦耶见。 为什么会这样？由于无明，内六处被妄思为“我”，此虚妄思被称为萨迦耶见。粗糙而言，色被看成了“我”。 只有得毗钵舍那观智才能认识到真相；而以入流道智达得触涅槃之后，萨迦耶见就再不可能生起了。

(2)云何不见圣者

不仅对教法无知会导致我见，由不见圣者法故不见圣者 也会令我见流转不绝。 不具圣者之智的凡夫，就算亲身碰到了一位圣者、以肉眼看见了一位圣者，也说他不曾见过圣者；除非他自己成为圣者，否则不能说他见过圣者。 在《转法轮经讲记》中提到的裸行者Upaka[此云“近者”]和五比库最初的表现就是例子[70]。 应知“dhammaṃ passanto maṃ passatī[看见法的人，[他]看见我]”,也即：以智眼见道果涅槃者 见正遍觉者。所以，觉悟法的人会知道谁是正遍觉者。一个人若无 对法的真知，就看不见圣者。 “不曾见过圣者的”的意思与“未受教导的”或“无知的”类似。

(3)如何熟练圣者法

Ariya-dhamma[圣者法] 义指与出世间智相伴的Bodhipakkhiya Dhamma[菩提分法]，也即真实智的37种成分：四念处、四正勤、四如意足、五机能根、五力、七觉支、圣八支道。 要熟练这些圣者法，就要修习四念处；要修习四念处，就必须修习毗钵舍那。所以，为了熟练这些圣者法，应当勤修觉照。

在本中心的禅修者 应当在行走时藉助默念标记“走、走”来随观，这随顺《大念处经》中的教导“gacchanto vā‘gacchāmī’ti pajānāti [[他]行走时了知‘[我]在行走’]”。 同样，站立时、坐着时、躺卧时、弯腰时、伸臂时，藉助默念标记“站、站”“坐、坐”“伸出、伸出”等等来随观。本中心的禅修者 不仅随观 行住坐卧俯仰屈伸，也藉标记来观照腹部的起落运动。此即在任何身体动作发生的当下修习“身随观”。

口诀：

“在身体动作发生的当下如实了知它”

在观照腹部上下时会生起杂念妄想，应标记并观照那些杂念妄想；这相当于随顺《大念处经》中的教导“sarāgaṃ vā cittaṃ ‘ sarāgaṃ citta ’ nti pajānāti[心有爱染时了知心有爱染]”而修习“心随观”。

口诀：

“在内心活动发生的当下如实了知它”

当有僵硬感或疼痛时，禅修者藉助默念标记“硬、硬”“疼、疼”来随观；当有心的苦受或心的乐受时，禅修者也藉标记来随观；此即随顺《大念处经》中的教导“sukhaṃ vā vedanaṃ vedayamāno ‘ sukhaṃ vedanaṃ vedayāmī ’ ti pajānāti [心感受乐受时[他]了知‘[我]感受乐受’]”而修习“受随观”。

口诀：

“在苦受/乐受/不苦不乐受发生的当下如实了知它”

再者，在见到/听到/触到/知道的当下，藉标记“见到、见到”“听到、听到”“触到、触到”“知道、知道”来观照，正如《大念处经》中所示“cakkhuñca pajānāti, rūpe ca pajānāti [[他]了知眼，并且[他]了知色]”，意思是如实了知“眼”和“眼所对色”相当于修习“法随观”念处。

口诀：

“在现象发生的当下如实了知它”

此中“现象”是指见/听等[71]。 当贪/嗔/昏沉/睡眠/掉举/追悔/疑惑等障盖生起时，也必须以观照如实了知。…………

(4)修习念处如何摄菩提分法

[I.修四念处摄四正勤]

之前有说修四念处摄四正勤。为令观照深化 勤奋修习四念处 能摄 四正勤，具体而言：

①[诸未生恶不善法为令不生故 策励发勤精进]

每当提策观照时，就相当于 为了制止尚未生起的恶不善法生起 而作努力。

②[诸已生恶不善法为令断故 策励发勤精进]

每当提策观照时，即是致力于制止往昔已造的恶业感果；也是致力于阻止‘所缘-随眠-恶(ārammaṇa-anusaya-akusala)[72]’生起。

③[未生一切善法为令生故 策励发勤精进]

每当提策观照时，即是致力于获得尚未获得的观智和道智。

④[已生一切善法为欲令住 令不忘失 令其增长广大故 策励发勤精进]

每当提策观照时，即是保住、增广和圆满已获得的毗钵舍那实修功德。

显然，每当观照运行时都含摄了四正勤。

[II.修四念处摄四如意足]

关于四如意足，若摄其一则能令意愿满足。每当观照时，或(1)依靠热忱的愿欲，含摄意欲或决意(chandaiddhipāda[意欲如意足])； 或(2)依靠精勤，含摄精进(viriyaiddhipāda[精进如意足])； 或(3)依靠热切心，含摄必要的思之准备 (cittiddhipāda[心如意足])；[73] 或(4)依靠锋利智慧，含摄深观(vīmaṃsiddhipāda[深观如意足])。 显然，每当观照运行时都含摄了四如意足中的一个。

[III.修四念处摄五根]

每当观照时都涉及五机能根：(1)信机能根， (2)为了得到观照而作的努力(精进机能根)， (3)觉知之念住(念机能根)， (4)固定在所作意随观的感知对象或感觉上的寂静心(三摩地机能根)， (5)对所随观的感觉的本性的如实知(慧机能根)。

[IV.修四念处摄五力]

“bala力”被定义为“bo”，字面义为一种军队或力量。这意谓它是禅修中支持的力量。五力与五机能根的名称相同，是故应知观照时如何涉及五力。

[V.修四念处摄七觉支]

七觉支中的念觉支等同于念住，择法觉支即是慧机能根，精进觉支即是精进机能根，三摩地觉支即是三摩地机能根，只有喜觉支、轻安觉支和捨觉支是特别的。修到生灭智时，喜和轻安是非常明显的；心的中捨性也变得显著，因为观照强大而稳固 所以无需额外策力。然而，修到形成态中捨智[行捨智]时 捨觉支才最为清晰鲜明。 所以说，修习四念处圆满含摄七觉支。

[VI.修四念处摄八正道]

八圣道中的正念、正精进、正三摩地、正见 义谓 念住、正勤、三摩地机能根、慧机能根等。 既然正思维亦与正见道分俱行，那么显然正思维与慧机能根等同步完成其作用。 三种戒道分在观照时并不亲自运作，但它们从持戒的那一刻起就一直保持完好，所以可以说，正语、正业、正命在观照时一直都圆满保持着。换句话说，因为圣道 永拔 导致破戒的粗大烦恼，所以理所当然地，‘成就源自观智的彼分捨断’含摄并圆满 正语、正业、正命的作用。 这就是八道分在观照过程中的运作方式，以及在观照的过程中如何圆满含摄八道分。

******

不熟练圣者法的凡夫怀执我见，熟练圣者法者 真正且清楚地理解 名色无常苦无我。

[ 前方高能预警！]

[ 前方高能预警！]

如何有萨迦耶见

(1)与色相关的四种萨迦耶见

存在这样的情况，即将肉身看成是“atta我”，将十二处看成是“atta我”。看见自己的手脚时，将能见之眼和所见之手脚都妄思为“atta我”。看见他人时，也妄思其为一个有生命的实体。构成身体的四大被妄思为“atta我”，这是关于色的萨迦耶见。这是第一种与色蕴相关的萨迦耶见。 当生起像这样的颠倒虚妄思时，一切见闻思考的活动 都被看成是 能见闻者之我，尽管它们其实只是心的活动。

第二种与色蕴相关的萨迦耶见，即 颠倒妄思“atta我”是由身/色组成。此颠倒虚妄思从想象性的认识而生，或从见到“诸事物”而生，此“诸事物”是 作为“nāma名”的错觉而显现的内心识知。这就像树影来自真实存在的树。[74] 其实，正是在‘能知心（名蕴）’的作用下 色才被看成“我/人”。

第三种与色蕴相关的萨迦耶见，即相信此身或色仅仅依靠“atta我”而存在。这就像芳香内秉于花中。[75] 能思能知之心被当成了“atta我”，身/色被认为是依靠此“atta我”才得以存在。此见解很难解释。

第四种与色蕴相关的萨迦耶见，即相信“atta我”住在此身/色之中。佛教徒若缺乏教理/实修，也会把能思能知之心错当成“atta我”。人们误以为“atta我”在死时从一具身体迁居另一具身体，前往来世住于母胎。以此方式，人们普遍把生起的识当成了住在色身中的“atta我”。

事实上根本不存在什么“atta”，存在的只是一股名色生灭的连续链条，物质的和精神的诸要素 都只是依循诸条件而不断流出。若渴爱等烦恼尚未灭绝，在濒死时就会执取业、业相、趣相这三者中的一者。所谓死亡就是：此世的最后一个识灭去后，再无名色按之前的形式继起；但名色相续并非就此完全停止，新的识将遵循业力而生起于新一世，此识所依之色也同步转起；这一对名色生灭后，新的名色再再相续流转不息。以此方式，新一世里的名色蕴由业果而生。当此世的最后一个识灭去时，并无什么生命本质或灵魂 消失或被摧毁，并无什么身或命转移到别处。根据释迦圣教，死亡和新生就是这样发生的。未成就 法的智慧 之人，仍会被谬见漂转，而认为死时 能知之“atta” 去往别处居住。萨迦耶见是“atta-diṭṭhi我见”。

(2)二十种萨迦耶见

1). 认为色是我，为萨迦耶见。

2). 认为在我中有色，为萨迦耶见。

3). 认为色住在我中，为萨迦耶见。

4). 认为我住在色中，为萨迦耶见。

这四种是与色蕴相关的萨迦耶见。类似地，与名蕴相关的萨迦耶见也有四种。

另一种虚妄思是 在受中有“atta我”，也妄想 受住在我中，也妄思 受是我；这是第一种与受蕴相关的萨迦耶见。第二种是 我在受。第三种是 依靠我才能受。第四种是 我依靠受而存在。[76] 此中第二、三、四种与受蕴相关的萨迦耶见 不是把受看成我，而是把其余四蕴看成我。

与想蕴、行蕴、识蕴相关的萨迦耶见也壹壹各有四种，所以与五蕴相关的萨迦耶见一共有二十种。换个方式而言：

(1). 认为 色/受/想/行/识 是“atta”。

(2). 妄思在“atta”中有 色/受/想/行/识。

(3). 妄思 色/受/想/行/识 居住在“atta”中。

(4). 妄思“atta”居住在 色/受/想/行/识 中。[77]

No.(1)中认为色是“atta”的见 单单只执著色，认为受/想/行/识是“atta”的见 专门执著“nāma名”。在No.(2)(3)(4)中的第一种见 纯粹执著“nāma名”。所以，纯粹执著色为“atta”的萨迦耶见只有一种，纯粹执著“nāma名”为“atta”的萨迦耶见有七种[78]。其余十二种萨迦耶见综合执著名和色。 然而[79]，在No.(2)(3)(4)中没有特别提到 或执著色为“atta”、或执著名为“atta”、或执著名色为“atta”，那么这十五种我[atta]执 可以说包括了执著paññatta(名称或表示)[80]为“atta”的模式。执著paññatta[假名/施设/表象]为“atta”的模式 必须在No.(2)(3)(4)中被提到，因为在《梵网经》义注中有说到执著遍相[kasiṇa][81]为“atta”。在印度其它宗教信仰或理论中，“atta”与五蕴迥异，或离五蕴之外而有；这就是[我执要包括执著表象为我和执著五蕴为我这两种模式的]原因。 但是，如果“atta”无非是paññatta[假名/施设/表象]的话，那么执著就不可能转起，因为见或听之觉应非已生[82]。若此“atta”能见能听、能知能执，方可说“atta”不离名色五蕴[83]。所以，在上述二十种萨迦耶见中未提及如何只执著paññatta[假名/施设/表象][为我]，相反，只执著五蕴[为我]的模式被列出。 举例而言，在释迦牟尼时代的尼乾子萨遮迦[Saccaka]曾承认他相信五蕴是“atta”。[84] 事实既然如此，如果五蕴中的任一个或多个被看成“atta”、众生、我，此即是萨迦耶见。

[ 高能预警解除 ]

如何没有萨迦耶见

毗舍佉继续探问如何没有萨迦耶见，法施回答如下：

Idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ…pe… na saññaṃ… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī

毗舍佉贤友！这里，已受教导的圣弟子是见过圣者的，熟练圣者法的，善受圣者法调教的；是见过善人的，熟练善人法的，善受善人法调教的，不认为色是我，或我拥有色，或色在我中，或我在色中；受…..（中略）想…..（中略）行…..（中略）不认为识是我，或我拥有识，或识在我中，或我在识中，毗舍佉贤友！这样没有萨迦耶见。

释迦圣教中的圣者不会把名色看成atta。如果已看见涅槃，那么必然已知名色的无常和苦，所以必然能认识到名色是依众缘而刹那生灭；没有人能令名色依己意而生、也没有人能阻止名色衰灭。如此就能认识到名色不可控并且不是“atta”而是“anatta无我”，从而在见闻觉知时不再执著名色为”atta”。[85]

此外，已触得确认智和生灭智乃至破灭智的修观行者 在观照时不但能照见无常和苦，也能照见无我；他不会就所观的感觉而生起我执。修观行者以观智照见无我而远离我执除遣我见。然而他忘失观照时就不能远离我执。听闻名色无常苦无我之法、完全听懂并深感满意，像这样的有智之人 可以被称为“kalyāṇa-puthujjana[善巧凡夫]”，可以说他已在某种程度上远离坚固我执，但这种离执 尚不能与‘毗钵舍那观智所得离执’相提并论。 要记住：为了除遣我执，就必须在每一个见/听/触/知的当下 一直作观照。[86]

所谓“见过圣者的，熟练圣者法的，善受圣者法调教的”都是指此人已成为圣者。熟练圣者法是指善巧于菩提分法。

(1)摄护调伏

在释迦圣教中依循saṃvara-vinaya[摄护调伏]阻断akusala dhamma[不善法]而成为已受教导的人。saṃvaravinaya[摄护调伏]包括：(1)戒摄护(sīla-saṃvara); (2)觉照摄护(sati-saṃvara); (3)智摄护(ñāṇa-saṃvara); (4)忍摄护(khantī-saṃvara); (5)精进摄护(viriya-saṃvara)。

对出家者而言，sīla-saṃvara戒摄护 是指称为“patimokkha别解脱”的戒；对俗人而言则是五戒。守戒就相当于在圣者法中得到训练。

sati-saṃvara觉照摄护 是指：在从见到、听到etc.生起各种感觉的当下，通过觉照来抑制对这些感觉生起贪嗔烦恼。最好是训练心绵密随观“识的流转”、并且单单只专注于“识的流转”，所谓“识的流转”是指 在见到、听到etc.的每一个当下所生起的识的流转。

在见到、听到etc.的每一个当下都保有觉照而持续随观无常苦无我，以阻止常乐我净四颠倒生起(常乐我净四颠倒即是akusala[不善])，就是 ñāṇa-saṃvara智摄护。既然 修观行者用“智摄护”阻止此诸不善(akusala)，那么 像这样随观而修得观智之后，他将达得ariya-magga-ñāṇa[圣道智]。 用圣道智永拔相关的akusala[不善]，也属于ñāṇa-saṃvara智摄护。 在禅修中以saṃvara-vinaya[摄护调伏]所作的一切努力 都是为了达得ariya-magga-ñāṇa[圣道智]。

忍耐或容忍严寒酷暑和他人的恶毒中伤等苦受 是 khantī-saṃvara忍摄护。在禅修时耐心地忍受胀痛、火烧痛、撕裂痛等等也是忍摄护。

随观并除遣杂念妄想 是 viriyasaṃvara精进摄护。用正念随观 来防止未生的诸不善(akusala)生起、来除遣已生的诸不善，即是致力于“精进摄护”。

修到生灭智或破灭智的程度，就大致可以说 成就了这五种saṃvara-vinaya[摄护调伏]。 如上所述，具足观智者是已受教导的、善受圣者法调教的，他真正认识到：生起在六根门的一切名色蕴之相 是“anatta[无我]”、根本不是“atta[我]”。 随着渐次成就更深的观智，他终将获得圣道智；获得圣道智将彻底擦除 名色蕴是“atta”的误解。

[ 前方高能预警！]

(2)捨断调伏

以捨断akusala[不善]来训练或教导 是pahāna-vinaya[捨断调伏]。有五种pahāna[捨断]：

1、tadaṅga-pahāna[彼分捨断]

2、vikkhambhana-pahāna[镇伏捨断]

3、samuccheda-pahāna[正断捨断]

4、paṭippassaddhi-pahāna[止息捨断]

5、nissaraṇa-pahāna[出离捨断]

用观智所得对治见一个一个地去除占据此心的 名为ārammaṇa-anusaya[所缘随眠]的kilesa[烦恼]之思，是tadaṅga-pahāna[彼分捨断]。正如《清净之道》所说：“Tadaṅgena tadaṅgassa pahānaṃ tadaṅgappahānaṃ.”此处义谓 用观智的一种相反见 去除一种烦恼之思[87]，此烦恼之思引生 对‘所知的感觉’的四颠倒，此四颠倒是在观照的过程中被妄思出来的。

vikkhambhana-pahāna[镇伏捨断]义指 用upaccara-samādhi[近行三摩地]和appanā-samādhi[安止三摩地]的机能 远离烦恼的粗分 相当长的时间。

samuccheda-pahāna[正断捨断]义指以圣道之力根除烦恼。用须陀洹道乃至阿拉罕道之力根除烦恼 都属于samuccheda-pahāna[正断捨断]

住在本禅修中心的修观行者们 正在为圆满‘彼分捨断’而努力，并且也为通过观智去[获得道智而]成就‘正断捨断’而努力。

以圣道永拔烦恼之后，再以圣果之力止息凡夫的烦恼，是paṭippassaddhi-pahāna[止息捨断]。这无需特别的努力；意思是以果等至之力照常保有心的止息。

nissaraṇa-pahāna[出离捨断]是 称为nissaraṇa[出离]的涅槃，nissaraṇa[出离]包括：以根绝诸烦恼来离“有”，和名色之苦的完全止息。捨弃或解脱于轮回称为nissaraṇa-pahāna[出离捨断]，此捨弃或解脱包括逃离“有”。 在入圣道时和得圣果后，nissaraṇa-pahāna[出离捨断]被完全实现或圆满。

以上是有关kalyāṇa-puthujjana[善巧凡夫]和圣者的综合说明。

******

“atta”义指 被看成一个活的存有的“那个”。 “atta”被错误地设想为某种可控制的、负责指挥行/住/坐/卧/说/做的事物，这称为“sāmī-atta[拥有者/主人–我]”。 “atta”看起来好像长久居住在身体中，这称为“nivāsī-atta[居者–我]”。 “atta”看起来好像能够思考、说话、做事情，这称为“karaka-atta[作者–我]”。 一切所生起的苦乐受似乎都被“atta”感受，这称为“vedaka-atta[受者–我]”；这是执著受蕴为“atta”。 须陀洹圣者绝无“atta”之执，他处于对真实的持续感知中，此处所谓“真实”唯指不断生灭的名色。

法施比库尼所说的去除二十种萨迦耶见，等效于去除四种我执，即主人-我、居者-我、作者-我、受者-我。

[ 高能预警解除 ]

探问圣道

“Katamo panāyye, ariyo aṭṭhaṅgiko maggo’’

“又，尊姊！哪些是圣八支道呢？”

换句话说，什么是具有八种属性的圣道呢？

之前在探问名为“sakkāya-nirodha-gāmini-

paṭipadā [导向萨迦耶灭尽之道]”的道谛时，所提的问题与此问相同；既然对道谛已作了回答，那为何还要再重复回答呢？因为法施比库尼思忖：毗舍佉很可能想就道谛追问另一些问题，于是她适当地予以再次回答。

对圣道的回答

“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī ”

“毗舍佉贤友！这是圣八支道，即：正见、正思维、正语、正业、正命、正精进、正念、正三摩地。”

圣八支道是释迦圣教之精髓，此法甚深微妙，是正遍觉者的本原教导。为了获得此圣八支道，必定将成正遍觉的菩萨，以最高的精进 勤修了 或四无央数[88]又十万个长纪元、或八无央数又十万个长纪元、或十六无央数又十万个长纪元。一切正遍觉者们都终其一生地强调此圣八支道，以使所有veneyya[堪受驯导者]们 修习并达得 此圣道所摄之理。圆满成就此圣八支道相应之法，即成阿拉罕。所以有关此圣八支道的修习是最重要的修习。

唯禅修方能得正见，此正见是对存在之本性的一种真正理解/把握。从世俗事务的立场也有谬见和正见之别，但那些关乎世俗事务的正见 与 此处所说的圣道 无关；圣道关心的是 得到 有关真实本性 的智慧，此真实本性是我们自己的内在名色的真实本性。 必须在 见/听/嗅/尝/触/想知 生起于六门的每一个当下，修习随观并且亲身体验名色相的连续生灭，才能清楚地理解名色只是一种 苦的积堆 并形成定解。

不修随观的庸俗凡夫是可怜的，因为他们为了享受悦意的色声香味触 而艰辛奋斗、尝尽人间忧苦；当那浸透忧苦的心血汗水收获果实的时候，那些果实却很快就无常了。事物的无常本性在享用美食时也很明显；味觉出现在舌头上，片刻即消失。其它感觉也是一样。糊口谋生有多少忧苦，满足享受又何其麻烦！生活就像一场战斗。为了活命和享受红尘之乐，我们一生又一生备尝同样的艰辛苦屈。若堕在四恶趣，那就更是悲惨了。

时时处处绵密观照的瑜伽行者，将能在 见/听/嗅/尝/触/想知 的当下，亲身认识到名色刹那生灭的真实特性；瑜伽行者有了这样的认识，就能发觉事物不可控的本性，并且发觉人生原来是可悲的；他也会认识到：名色一刹那不按旧模式重新形成 即是死亡。这伴随着不幸和挫折的人生真是太可怕了。像这样的对于真相的认识或智慧即是“毗钵舍那正见”，这实际上是在知晓苦谛。

毗钵舍那正见认为所随观的感觉对象只是苦，从而镇压“超异喜欣[深隐乐著]”。然而对于那些被遗漏而未能予以随观的感觉对象来说，“超异喜欣[深隐乐著]”仍然保持有效和活跃。唯有圣道才能根除此“超异喜欣”。然而即使达到须陀洹道果的阶段，也未能完全根除kāmabhava[对欲的渴爱] 而仍会乐著于名色。所以须陀洹有可能结婚，被家庭生活的牵绊束缚。当阿难陀尊者的姨母Gotami[瞿昙弥，即大爱道/生主]濒死时，阿难陀尊者哀恸悲泣；这说明他对名色仍有乐著，他仍将名色看成是好的、惬意的，值得远离死亡。只有阿拉罕道才能根除对有[生命]的渴爱。

有执取耽乐就有苦。持家者要面对许多苦，总是要担忧家庭、孩子等等。《相应部·六处篇·四十二、聚落主相应·11、薄罗迦经》：[89]

有一次，薄伽梵住在末罗(Malla)，一个名叫乌卢频螺咖巴(Uruvelakappa)的末罗市镇。

那时，村长薄罗迦(Badraka)去见薄伽梵。抵达后向薄伽梵礼拜问候，接着在一旁坐下，然后村长薄罗迦对薄伽梵这么说：

“大德！如果薄伽梵教导我苦的集起与灭没，那就好了。”

“村长！如果我教导你关于过去世苦的集起与灭没：‘过去世是这样这样。’对此你会有怀疑、会有疑惑；村长！如果我教导你关于未来世苦的集起与灭没：‘未来世是这样这样。’对此你也会有怀疑、会有疑惑；又，村长！我就坐在这里，你就坐在那里，我将教导你苦的集起与灭没，你要听！你要好好作意！我要说了。”

“是的，大德！”村长薄罗迦回答薄伽梵。

薄伽梵这么说：

“村长！你怎么想：是否有任何乌卢频螺咖巴的人，因为他被处死、或被刑缚、或被罚没、或被叱责 的缘故，会令你生起愁、悲、苦、忧、绝望？”

“大德！是有这样的乌卢频螺咖巴的人，因为他被处死、或被刑缚、或被罚没、或被叱责 的缘故，会令我生起愁、悲、苦、忧、绝望。”

“又，村长！是否有任何乌卢频螺咖巴的人，因为他被处死、或被刑缚、或被罚没、或被叱责 的缘故，不会令你生起愁、悲、苦、忧、绝望？”

“大德！是有这样的乌卢频螺咖巴的人，因为他被处死、或被刑缚、或被罚没、或被叱责 的缘故，不会令我生起愁、悲、苦、忧、绝望。”

“村长！如果因为某些乌卢频螺咖巴的人被处死、或被刑缚、或被罚没、或被叱责 的缘故，会令你生起愁、悲、苦、忧、绝望，而因为某些人则不会，造成这种情况的因和缘是什么？”

“大德！对那些我对其有 意欲爱染(chandarāgo) 的乌卢频螺咖巴人，若其被处死、或被刑缚、或被罚没、或被叱责，会令我生起愁、悲、苦、忧、绝望；但，大德！对那些我对其没有 意欲爱染(chandarāgo) 的乌卢频螺咖巴人则不会。”

“村长！请以此已见的、已知的、即刻达得的、已深解的法，导出[nayaṃ]过去与未来：‘凡过去世任何苦生起时，一切都是欲为其根源、欲为其因缘而生起，因为欲是苦的根；凡未来世任何苦生起时，一切都是欲为其根源、欲为其因缘而将生起，因为欲是苦的根。’”

“不可思议啊，大德！未曾有啊，大德！ 这被薄伽梵那么的善说：‘凡任何苦生起时，一切都是欲为其根源、欲为其因缘而生起，因为欲是苦的根。’[90]

（也就是说，由于chandarāga[意欲爱染]的执取 而对某些人有牵挂，若这些人遭遇不测，忧苦就会生起；反之则不会。此段对话的意趣是chandarāga[意欲爱染]是苦因，解脱于chandarāga则苦因灭尽。是故应知 过去现在未来的一切苦都源自chandarāga。）[91]

大德！我有个儿子名叫智罗瓦西(Ciravāsī)，他住在外面的住处，我早上起来后，派遣一男子：‘我说啊，请你去了解一下男孩智罗瓦西怎么样了。’ 大德！只要那位男子还没回来，我就不安：‘希望男孩智罗瓦西不要有任何病苦！’”

“村长！你怎么想，如果男孩智罗瓦西被处死、或被刑缚、或被罚没、或被叱责，会令你生起愁、悲、苦、忧、绝望吗？”

“大德！如果男孩智罗瓦西被处死、或被刑缚、或被罚没、或被叱责，甚至我的命都有变异[92]，又如何不令我生起愁、悲、苦、忧、绝望呢！”

“村长！以此理趣应知：‘凡任何苦生起时，一切都是欲为其根源、欲为其因缘而生起，因为欲是苦的根。’

村长！你怎么想，当你未见过、未听过智罗瓦西的母亲[93]时，你对智罗瓦西的母亲有欲、或贪、或爱吗？’”

“不，大德！”

“村长！因为你看见或听到她，你才对智罗瓦西的母亲有欲、或贪、或爱吗？”

“是的，大德！”

“村长！你怎么想：如果智罗瓦西的母亲被处死、或被刑缚、或被罚没、或被叱责，会令你生起愁、悲、苦、忧、绝望吗？”

“大德！如果男孩智罗瓦西的母亲被处死、或被刑缚、或被罚没、或被叱责，甚至我的命都有变异，又如何不令我生起愁、悲、苦、忧、绝望呢！”

“村长！以此理趣应知：‘凡任何苦生起时，一切都是欲为其根源、欲为其因缘而生起，因为欲是苦的根。’”

[ 以下内容为释迦圣教核心要义 不共外道 ]

村长薄罗迦的故事显示了 在特定情况下如何因为执著情和爱而产生苦。[94] 同样地，若人将本来是苦的名色颠倒地看成是乐 而 卷入对名色的超异喜欣/乐著，就会不断引发后有[来世的生命]、一生又一生与苦相伴；[95]这样的超异喜欣/乐著 即是“Samudaya-taṇhā[对集起的渴爱]”。[96] 每当照见名色无常苦无我的真相时，渴爱就被去除了。这相当于用认识真相的毗钵舍那正见 来除遣“对集起的渴爱”。这是以去除集谛而知真相。

每当“对集起的渴爱”被除遣时，所观的感觉就不能引发来世的名色，来世之苦就将止息。这是以正见认识真相来成就“彼分灭尽”。

在随观的每一刻持续成就毗钵舍那道分，可以算作照见真实之本然。毗钵舍那正见相应真实智就是这样获得的。 持续成就毗钵舍那道分 会导向修习道谛，而圣道所得正见既照见涅槃 也照见四圣谛。

在见闻觉知的当下所生起的名色相 若被颠倒妄思为常乐我净，对集起的渴爱就会转起；若以随观而照见此名色为无常，渴爱就会停止；若渴爱被停止，正见将引生正智。所以为了成就谛现观 必须连续持久地作随观。因为圣道之正见达得触涅槃，所以关于“渴爱之灭尽和对（名色生灭之）苦的彻知是如何发生的”就变得更加清楚。这是灭谛，灭谛义指一切名色的完全灭尽，此完全灭尽导向涅槃[97]。

在随观名色连续生灭的过程中，观智得以成熟；观智成熟时，一切应知的和现知的都堕入完全灭尽。这就是 描绘正见如何真正达得触灭谛的图景。必须以随观名色的连续生灭来修习毗钵舍那道分，才能真正达得触名色的苦的本性的止息；了知名色的真实本性，才能开展圣道。通过像这样地修习而获得智慧，此修所得智 方乃sammādiṭṭhi[正见]。

如上所述，正见照见苦谛为无常苦无我，像这样的照见 刹那刹那断集谛 而刹那刹那成就达得触[现证]；修观行者从而能于苦之灭尽亲见亲得。 苦之灭尽亦由亲修道谛而达得；亲修道谛所得智 亦是正见。

若正见已被开展，则向正见倾斜之心亦含摄正思维。 为得觉照及谛现观所作之持久努力 名正精进，向正见倾斜之心亦含摄正精进。 由保持觉照故，向正见倾斜之心显然亦已含摄正念。 根据觉者之语“sammāhito——心已平稳者，yathābhūtaṃ——正确地或真实地，pajānāti——知晓或解了”，[98] 唯当有专注力(samādhi)时才能真正知晓真实，此专注力与正见一起令心安定；是故向正见倾斜之心亦含摄正三摩地。 再者，只有圆满戒清净才能获得见清净、度疑清净、道非道智见清净、行道智见清净、智见清净；唯具正见方能得此五种慧清净，是故向正见倾斜之心亦含摄正语业命三种戒道分。

如上所述，当有毗钵舍那正见和圣道正见时，就有八道分。法施比库尼所回答的八支道分正是圣道。所有毗钵舍那道分都是“前行道分”，即圣道的先驱者。[99]

[ 前方高能预警！]

[ 前方高能预警！]

探问被合成和非被合成

‘‘ Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato ’’

“又，尊姊！这圣八支道是被合成的，或者非被合成的呢？”

此句义为：圣道是 出自诸因的saṅkhata dhamma[被合成的样态]呢？还是 像涅槃的寂静本性&极乐本性一样的asaṅkhata dhamma[非被合成的样态]呢？[100]

对被合成和非被合成的回答

‘‘ Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato ’’

“毗舍佉贤友！这圣八支道是被合成的。”

此句义为：有八种属性的圣道 如毗钵舍那一样是 出自诸因的saṅkhata dhamma[被合成的样态]，asaṅkhata dhamma[非被合成的样态]唯是涅槃，由于圣道有令烦恼没机会生的作用，此涅槃以极乐性&安稳性为特征。无生的寂静性或安稳性 不能说为从因所生。涅槃义谓不受后有，因为 作为后有之因的烦恼已然灭绝；烦恼之灭绝显出一种极乐样态，此极乐样态解脱一切形式的渴爱和凡夫烦恼。既然此涅槃无生，那就不能说涅槃是saṅkhata[被合成的/有为法]之因。[101] 涅槃仅仅是asaṅkhata[非被合成的]、非物质的、非所作的（非被制造的）。

然而圣道以毗钵舍那为因缘而生起、故是saṅkhata[被合成的/有为法]。由 修作为前分道的毗钵舍那观智 故，圣道紧随“随顺智”和“种姓智”而起；此中“随顺智”把握向着涅槃的感觉对象[102]，“种姓智”向名色之灭尽倾斜[103]。 显然，它由成就与色身并行之样态而生，此色身如同所倚之靠垫，或者可以说起一种容器的作用。[104] 对于谙熟释迦圣教的人而言，圣道是相应诸缘所致之果 故是saṅkhata dhamma[被合成的样态/有为法]，此义甚为明显。然而对于不谙熟释迦圣教的人而言，既然心安住于asaṅkhata-nibbāna[非被合成的涅槃]之后能得圣道，那就有理由怀疑圣道和涅槃一样也是asaṅkhata[非被合成的]。

关于圣道是saṅkhata[被合成的]还是asaṅkhata[非被合成的]，这一问题 实难理解。在历史上，佛教各部派对此异说纷纭。《Kathā Vatthu论事》中记载了在第三次结集时对此问题的分析判断。于诸纷纭异说之中，甚至连Niyāma[定则][105](自然的秩序，万物生起的本然方式)都被臆测为圣道。若说Niyāma[定则]是asaṅkhata[非被合成的]，那就等于说圣道是asaṅkhata[非被合成的]，实乃大谬。

由此可见，毗舍佉探问圣道是saṅkhata[被合成的]还是asaṅkhata[非被合成的]非常正当，而法施回答圣道是saṅkhata[被合成的]亦十分恰当。如果圣道是asaṅkhata[非被合成的]，那么圣道就应像涅槃一样恒常无生灭。然而圣道就像内心的念头一样只存在片刻——刹那生灭故是无常，圣道并非永恒。圣道要依靠诸如毗钵舍那等众因缘才能生起，所以显然圣道是saṅkhata dhamma[被合成的样态/有为法]。

[ 高能预警解除 ]

云何三蕴含摄圣八支道

Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito

“又，尊姊！三蕴被圣八支道包含，或者圣八支道被三蕴包含呢？

Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā

“毗舍佉贤友！非三蕴被圣八支道包含，而是圣八支道被三蕴包含。毗舍佉贤友！正语、正业、正命这些样态被戒蕴包含；正精进、正念、正三摩地这些样态被三摩地蕴包含；正见、正思维这些样态被慧蕴包含。”

此中，圣道是出世间道，而戒、三摩地、慧三蕴是世间的，所以圣道的范畴较窄而三蕴的范畴较宽。较窄范畴不可能含摄较宽范畴，所以只能是三蕴含摄八圣道。

此处要特别指出另外一种五蕴:

(1) sīlakkhandhā[戒蕴]

(2) samādhikkhandhā[三摩地蕴]

(3) paññākkhandhā[慧蕴]

(4) vimuttakkhandhā[解脱蕴]

(5) vimuttiñāṇadassanakhandhā-paccavekkhaṇa

[解脱智见蕴-回顾]

其中，戒蕴有世间戒蕴、有出世间戒蕴。世间戒蕴是五戒、八戒、十戒、萨马内乐戒、比库戒；出世间戒蕴是道果相应心所，即正语、正业、正命这三种戒道分。

三摩地蕴是世间三摩地和出世间三摩地。世间三摩地是近行三摩地、安止静虑三摩地、毗钵舍那刹那三摩地；出世间三摩地是与道果心伴生/并行的三摩地道分。[106]

慧蕴中有世间慧、有出世间慧。殊胜智是世间慧，殊胜智有Kammassakatāñāṇa[业己性智]、色无色静虑智、天眼智、天耳智、知他心智、往昔居智[宿住智]、如意类智[神变智]；道果智是出世间慧。

从ariya phala dhamma[圣果样态]所得之果是解脱蕴。

得道果后立即回顾道果涅槃之智是解脱智见蕴。

关于正语、正业、正命，……[正语、正业等的讲解兹繁不译]……正命，对在家者而言，……[兹繁不译]……出家者不应怀着召集财货之回报的目的 而赠送鲜花水果等[不应以利求利]；出家者万不可为了博取 名闻利养恭敬，实无禅那/观智而妄自夸耀已得禅那/观智；出家者不应非法强占或巧取豪夺他人之僧苑；如是出家者避所应避、如法如律收受衣食供养，即是正命。……[107]

戒蕴含摄正语、正业、正命三道分。达得触涅槃之圣道所摄之正语业命三道分之力去除一切能污毁戒清净之恶习，故而须陀洹之贪嗔已被削弱至几乎完全阻断粗分不善法的程度——从世俗的立场看就仿佛活得没激情:P 所以须陀洹没有能力 怀恶念 作恶行；故而成就戒清净。

三摩地蕴含摄正精进、正念、正三摩地。正三摩地道分由 与三摩地蕴属于同一种族 故、被三摩地蕴包含；正精进正念由 摄在三摩地之支助 故、被三摩地蕴包含。 例如，有一朵花高挂枝头，有人想摘却够不着；这就要找朋友帮忙，让其伏地躬身撑作梯凳，而后踩在其背上去摘花；但这样是站不稳的，所以还要再找一人在旁扶稳；得此二友之助方能从容摘花。同理，正精进以其勤奋之力、正念以其觉照之力 支助 正三摩地道分，使之保持镇定平稳；这依靠 将穿透性的三摩地固定于涅槃之识 来实现[108]。 由于正三摩地道分和三摩地属于同一种族、拥有共通特性，故三摩地蕴含摄正三摩地；而正精进&正念道分 以提供辅助的方式，也算被三摩地蕴包含。 另外，三种戒道分因为与戒蕴属于同一种族，所以算被戒蕴包含。

接下来说慧道分。慧蕴含摄圣八支道中的正见、正思维这二支。此二道分[正见正思维]提供真实慧。正见道分与慧蕴同类，算与慧蕴属于相同种族。 正思维帮助心倾向于认识真实，所以应当将正思维道分 算作慧蕴中法的一种支助因素 而被慧蕴含摄。

[ 以下这一整节为纯观心要 ]

有关三摩地的问答

Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā.

“又，尊姊！什么是三摩地呢？哪些法是三摩地的依呢？哪些法是三摩地的资助呢？什么是三摩地的修习呢？”

Yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā. Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ ettha samādhibhāvanā.

“毗舍佉贤友！凡心一境性者，这是三摩地；四念处是三摩地的依；四正勤是三摩地的资助；这些法的实行、修习、多作，在这里，这是三摩地的修习。”

三摩地就是ekaggatā[一境性]。三摩地与唯一识俱而令心稳定。根据缅文的涵义，三摩地是心的稳定或平静。根据教理，心 与 心的稳定或平静 是不同的。

对于奢摩他修习而言，ekaggatā[一境性]就是 令心安住固定于奢摩他禅相。所谓奢摩他禅相是指 地遍相、水/火/风遍相等，或入出息相，或头发体毛等相。 心无丝毫闲逛 而安详镇定地保持在单一的识所缘上。samatha-samādhi[奢摩他-三摩地]镇静平稳地安住于单一相。若三摩地够强，则心能保持固定于相所缘5~10分钟；若是禅那三摩地，则心能定住不动一两个小时 甚至更久；若三摩地超级强，则心能保持不动一整天。

有人 耽乐于 凝视单一所缘的ekaggatā[一境性]，故认为 随观在见闻觉知的当下所生起的现象 会令心迷失、而不得三摩地。这是错误的！从samatha-samādhi[奢摩他-三摩地]所得之安稳状态是一回事，从vipassanā-samādhi[毗钵舍那-三摩地]所得之安稳状态是另一回事，此二者是不同的。[109] 毗钵舍那义指：在见闻觉知的当下所生起的一切现象 都应以觉照来了知，并且也以一种分析的方式etc.来觉照，[110] (Saḷāyatana Vagga Saṁyutta Pāḷi -258)[111]。根据释迦牟尼在此相应部中所说，应当随观在见闻觉知的动作中所包含的一切名色，没有什么名色是不应被随观的。所以，通过六根门所生起的一切名色 都应当被持续地随观。

尽管有许多感觉对象被随观，紧密固定于所缘的穿透性三摩地 每次却只定在一个感觉对象上。当三摩地得力时，虽然诸感觉在变迁，心却持续保有安稳镇静而无散乱，此即所谓 毗钵舍那刹那三摩地。

在初修觉照时，三摩地很弱且尚未稳固，所以在观照的过程中 心会闪念或暂时跑掉。当三摩地获得惯性时，心就变得稳定而能保持镇静不散乱，并坚定地安住于所应随观的感觉对象。 显然，像这样地 以三摩地除遣散乱杂念，随顺注疏中所说的“Vikkhepaviddhaṃsanaraso[以消灭散乱为作用][112]”。……

在圣道刹那，心保持沉浸在一切苦灭之本性中只有片刻而已。然而，因为其在极乐之本性中与穿透性三摩地相伴而保持镇定，故说那是“一境性”。[113] 沉浸在“果等至三摩地”中的人，其心能保持这样的寂静状态一两分钟、十几分钟、一两小时甚至整日整夜。

特别要注意的是，对于samatha-samādhi[奢摩他-三摩地]，因为 诸心路过程 持续安住在禅相上，所以“奢摩他-三摩地”也叫“pabandha-samādhi[连续三摩地]”。 “果等至三摩地”也有类似特性。 但是对于vipassanā-samādhi[毗钵舍那-三摩地]来说，诸心路过程 并不持续安住在一个所缘上，而是 一个感觉对象接着一个感觉对象地 刹那安住，心在每个感觉对象上只安住极短的时间。所以，vipassanā-samādhi[毗钵舍那-三摩地]被称为khaṇika-samādhi[刹那-三摩地]。Visuddhi Magga Mahā-Dīgha, 1st. Volume: (342).[114]对此有描述。

每当随观腹部上下时、每当随观“坐”“触到”“听到”“看到”“知道”时，能在所随观的感觉对象上持续地安住不动，即是“毗钵舍那刹那三摩地”[115]。以此三摩地，能得名色辨别智乃至生灭智，如是依靠刹那三摩地而生观智。 此处法施的回答意在magga-samādhi[道三摩地]，沉浸入涅槃之识后，道三摩地 保持一段很短的时间。[116]

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法施对第二个问题[哪些法是三摩地的依呢？]的回答是：四念处[Satipaṭṭhāna]是三摩地的“依[nimitta]”，所谓“依[nimitta]”是指能导致或引起三摩地。[117] 四念处是引起心之安宁或专注力(三摩地)的因。 下面解释四念处如何引生三摩地。

修入出息念可得upacāra-samādhi(近行三摩地)并色界四静虑。 观头发汗毛等等可得 近行三摩地 并色界初静虑。 于行住坐卧俯仰屈伸时 借标记以运随观，像这样的正念觉照 可获得 等效于近行三摩地的毗钵舍那刹那三摩地。此三摩地强化后能得名色辨别智乃至生灭智等等等等。因此《念处经》中说“kāyasamein samudaya dhamma nupassiva viharati[118]”，意谓随观色蕴为生起之法。此即 以 身随观念处 获得三摩地。观智圆满时 便能通过正念和三摩地而成就圣道智。 在坚硬感、火烧感、痛感等等生起时予以随观，正念就会引生毗钵舍那刹那三摩地；在想象或思维活动生起的当下 予以正念观照，就会引生毗钵舍那刹那三摩地；以如上所述的方式随观其它任何自己内在的身心现象，亦会引生毗钵舍那刹那三摩地。这说的是 如何以修习 受随观念处 获得 刹那三摩地、观智、道智。

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尽管可以说三摩地是由修习四念处而获得，但三摩地并非单靠正念就能圆满成就，还必需要有助伴或辅助因素。四正勤对于满足四念处之需 是有助益的。

四正勤 转起和起作用的方式 如下：

(1) 诸未生恶不善法为令不生故 策励发勤精进；

(2) 诸已生恶不善法为令断故 策励发勤精进；

(3) 未生一切善法为令生故 策励发勤精进；

(4) 已生一切善法为欲令住 令不忘失 令其增长广大故 策励发勤精进。

此即四正勤的运作方式。每当依四念处提起正念进行随观时，都含摄四正勤。 当在名色生起的当下正念观照时，为令诸未生恶不善法不生故 乃至 为令已生一切善法增长广大故 所作之努力，即是正勤。 因为在随观的过程中 用四正勤作为助伴，故能得 毗钵舍那三摩地。 通过依靠在修随观时所转起的正念和正勤，来获得圣道刹那的正念和正勤。圣道三摩地之转起也要以正念和正勤为助伴，所以四正勤也被称为圣道三摩地的助伴。

以上解说的是 法施对第三个问题[哪些法是三摩地的资助呢？]的回答。

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法施对第四个问题[什么是三摩地的修习呢？]的回答是：依靠开展/深化、激活、倍增四念处和四正勤，来引生和修习“samādhi-bhāvana-samādhi[三摩地-修习-三摩地]”。

有两种修习：(1)三摩地之修习，(2)慧之修习。 其中，三摩地之修习 又包括 奢摩他之修习、毗钵舍那三摩地之修习 和 圣道三摩地之修习。[119] 因为此第四个问题是毗舍佉在探问圣道之后接着提出的，所以他意在探问 圣道三摩地之修习；因而法施是就 圣道三摩地之修习 来回答。圣道三摩地每次仅仅转起一刹那，所以很难解释它的修习或多作。

然而，在注疏中理所当然地教导说，在一个心识刹那之内 它[圣道三摩地]导致或引生信赖、开展和激活众多事件。既然如此，是否认定 信赖在诸法生起的刹那被作 貌似就不确定了；在‘灭尽’的片刻 修习能否导致开展 貌似就不确定了；是否 在灭尽刹那 众多事件正发生许多次 貌似就不确定了。如果是这样的话，就很难让人满意了。根据增支部义注(A-a II 346)的教导，应认为：信赖由第二圣道所作，开展由第三圣道导致，作用或事件由第四圣道多次产生。这或许令人满意而能被普遍接受。从另一种观点而言，它[圣道三摩地]指的是诸事在圣道刹那的发生方式，通过在“前分道(‘毗钵舍那道 三摩地’之过程)”促成信赖等的影响力来使诸事在圣道刹那发生；这种认为显得可行。[120]

在以正勤和四念处为助伴而修习毗钵舍那时，三摩地被刹那刹那再再深化，此三摩地即是“正三摩地道分”。以正勤为支助而圆满四念处之观照，正是由 以正勤为助伴的四念处 而在每一个应观照的感觉上 成就‘穿透性的平静专注(samādhi[三摩地])’；当此‘穿透性的平静专注’得力时即获得圣道三摩地。圣道三摩地亦以圣道正勤和圣道念处为助伴。正勤、念处、三摩地分别对应 属于八圣道中三摩地蕴的 正精进道分、正念道分、正三摩地道分。

从现在开始，所要讲解的问答都不易理解。富豪毗舍佉继续探问。

[ 从此一路高能预警到尾声 ]

有关形成态的问答

‘‘ Kati panāyye, saṅkhārā ’’ ti?

“又，尊姊！有多少形成态呢？”

‘‘Tayome, āvuso visākha, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro ’’ ti.

“毗舍佉贤友！有此三形成态：身形成态、语形成态、心形成态。”

觉者之法中曰: “sabbe一切 saṅkhārā形成态 aniccā无常, sabbe一切 saṅkhārā形成态 dukkha苦.”， 一切saṅkhārā dhamma[形成态的样态]是无常苦无我的，此亦被反复教说。此诸无常苦无我的saṅkhārā[形成态]是 kamma(动作/作用 和 结果[121])，citta(心)，utu(时节)和āhāra(食)，又因为这些是由因果法则所形成，所以它们是由因所生的异熟名色。有情的名色堕在欲有、色有、无色有的范围内，是三界所摄样态，所以它们算作是 ‘三地样态(tebhumaka-dhamma)’所摄诸缘。[122]

根据依它起法则，对四圣谛的无明 缘生出诸saṅkhārā(复数)，也即诸行为/动作[造作] 或者能造善恶业的心的诸状态的积堆。 依它起教法将欲界善和色界善称为puññābhisaṅkhāra(心有德的状态)，将诸不善(akusala-kamma)称为appuññābhisaṅkhāra(心有罪的状态)，将无色界善(导致再生于梵世间的诸善)称为āneñjabhisaṅkhārā(此处āneñja义为‘不动’)。[123]

由意志力所作的一切行为(kāyakammaṁ[身业])，被认为是“kāyasaṅkhāra[身形成态]”。 能引生罪福语的心的状态(vacīkammaṁ[语业])被说为“vacīsaṅkhārā[语形成态]”。 能引生善恶念的心的状态(manokammaṁ[意业])被说为“cittasaṅkhāra[心形成态]”。 于是问题来了：毗舍佉要问的是何类saṅkhāra[形成态]？然而法施毕竟是具四无碍解的阿拉罕，她知道 此问题是关于灭尽等至相应诸形成态的，接下来毗舍佉就要探问灭尽等至；所以她从身形成态、语形成态、心形成态的角度来回答。[124]

******

毗舍佉接着问：

‘‘ Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro ’’ ti?

“又，尊姊！什么是身形成态？什么是语形成态？什么是心形成态呢？”

法施答道：

‘‘ Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro ’’ ti.

“毗舍佉贤友！呼吸是身形成态，寻与伺是语形成态，想与受是心形成态。”

如上所述，在依靠无明而生的诸形成态中，身业是身形成态，语业是语形成态，意业是心形成态。此三虽同名kammasaṅkhāra[业形成态] 而自性有别，所以才会问什么是身形成态、语形成态、心形成态。

******

接下来毗舍佉又问：

‘‘ Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro ’’ ti?

“又，尊姊！为何呼吸是身形成态？为何寻与伺是语形成态？为何想与受是心形成态呢？”

法施答道：

‘‘ Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro ’’ ti.

“毗舍佉贤友！呼吸与身体有关，这些样态被身体系缚，因此，呼吸是身形成态。毗舍佉贤友！寻与伺在前，迸出言语在后，因此，寻与伺是语形成态。毗舍佉贤友！想与受与心有关，这些样态被心系缚，因此，想与受是心形成态。”

想和受同时形成，依靠诸心所，与心聚在一起，故名“心形成态”。应知“心形成态”可包括除寻伺之外的其它所有内心形成态，也即50种心所。所以《双论》中的《saṅkhārayamaka形成态双》说: “saññā ca vedanā ca cittasaṅkhāro. Ṭhapetvā vitakkavicāre sabbepi cittasampayuttakā dhammā cittasaṅkhāro.[想和受是心形成态。遮除寻伺后 所余一切心相应诸样态 皆是 心形成态]”。 因为毗舍佉是想就灭尽等至而问，所以心形成态是指 有助于阿那含和阿拉罕入灭尽等至的34种心所[125]。

当毗舍佉和法施就此等艰深法义而作问答时，好像释迦牟尼尚未系统地开示阿毗达摩。[126] 在此情况下，或者说尽管有此困难，法施却具有 能明辨身形成态、语形成态、心形成态的甚深智慧，这是非常值得赞叹的。即使在已有阿毗达摩的今天，在精通圣教经论的多闻博学者中，也仅有少数人可以不查阅原典就能应付此等艰深问题。即使是诸注疏，在解释诸如戒蕴等法而涉及身形成态、语形成态、心形成态时，也会引用此《小问答经》作为权威依据。所以说，法施比库尼的回答甚深、遍摄、如理，堪为依止。

有关灭尽等至的问答

‘‘ Kathaṃ panāyye, saññāvedayitanirodha- samāpatti hotī ’’ ti?

“又，尊姊！怎样入想受灭呢？”

获得灭尽等至者如何沉浸入灭尽等至？心心所如何达至灭尽？毗舍佉如此探问，乃是为了查明法施比库尼是否已成就灭尽等至、以及能否于灭尽等至获得圆满自在。

法施的回答是：

‘‘ Na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – ‘ ahaṃ saññāvedayitanirodhaṃ samāpajjissa ’ nti vā, ‘ ahaṃ saññāvedayitanirodhaṃ samāpajjāmī ’ ti vā, ‘ ahaṃ saññāvedayitanirodhaṃ samāpanno ’ ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī ’’

“毗舍佉贤友！入想受灭的比库不这么想：‘我将入想受灭。’或‘我入想受灭。’或‘我已入想受灭。’而是心如之前所修习的导引到那样的状况。”

虽然经文中是就比库而言，但对比库尼或尚未出家的阿那含也同样适用。 当非想非非想处识灭时 即达至灭尽的阶段，也即能知之心的灭尽。 在即将达至灭尽的阶段时，心处于非想非非想处的微细状态，所以他不会有‘我即将入想受灭’之想 转起。在 非想非非想处的微细之识 停止的刹那，他更不会有‘我入想受灭’之想 转起。当他正处于想受灭等至的阶段中时 又无识可知此事实。 如果是这样的话，入灭尽等至的过程就是：在他跃入灭尽等至之前 生起的是 毗钵舍那识，此毗钵舍那识 观照非想非非想处的禅心 会导致心心所灭尽，此识是由 事先以愿心完成决意 来引生。

法施的回答 一般人即使想把握字面意思尚且不容易。想要 对如何入灭尽等至的问题 获得亲身体验，在现今这个时代 实际上及其困难，这里只是传授教理知识 以使大家能信敬释迦圣教，为此目的而讲解入灭尽等至的情况。

灭尽等至甚深极甚深，唯有 已得全部八种色无色静虑等至的阿那含和阿拉罕 才能入。已圆满成就此八等至的阿那含和阿拉罕，如果想要品尝 涅槃之‘寂静’的无上快乐，就先入初静虑（入静虑是指心专注于单一概念并且深深沉浸入其中），并且有正念地出静虑 而深观静虑相应心心所。他依照事先的决意 而入在静虑中几秒钟或几分钟，然后出静虑。此静虑心必须被观照，也即依毗钵舍那照见其无常苦无我三特性。这类似于现在的瑜伽行者以观智随观所生之心。

然后，他如上所述地入并出第二静虑后，观照第二静虑心。然后入并出第三静虑后 观照第三静虑心。如是乃至 入并出无所有处后观照无所有处心。这意味着双修静虑三摩地和毗钵舍那。

接下来他要实行事先的任务，如决意等（具体细节兹繁不述），然后入非想非非想处。非想非非想处 相应 心心所极为微细，有点像临入深眠前的半清醒心。非想非非想处禅心转起两次之后，再无任何心生起，心相续达至完全灭尽。灭尽等至就是这么获得的。 正处于灭尽等至期间时他绝无任何感受，识完全灭尽，无心(有点像闷绝)。在此期间，他不会遭到刀、毒、火等的伤害。依事先的决意，灭尽等至可持续几分钟、几小时乃至七天。当所决意的期限结束时识生起，即所谓“从灭尽等至出起”。至于如何出起 正是接下来的问答内容。

******

以上是对入灭尽等至的概略讲解，至于入灭尽等至的细节，毗舍佉问道：

‘‘ Saññāvedayitanirodhaṃ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro ’’ ti?

“又，尊姊！入想受灭的比库哪些样态第一个被灭：身形成态或语形成态或心形成态呢？”

法施的回答是：

‘‘ Saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro ’’

“毗舍佉贤友！入想受灭的比库语形成态第一个被灭，其后是身形成态，其后是心形成态。”

如上所述，要入灭尽等至者 必须从初禅起始，次第入八等至中的每一个等至，并在出等至后 以观智观照每一等至相应的心心所。 当他入第二静虑时 离寻伺，也即 语形成态 灭；当他入第四静虑时 离入出息，也即 身形成态 灭；当他入非想非非想处之后 灭想和受，也即 心形成态 灭。由此故说 语形成态第一个被灭，其后身形成态灭，其后是心形成态灭。(但要补充说明的是，语形成态灭即是第二静虑心生，出第二静虑后修观照时未必就无寻伺)。

******

毗舍佉接着问：

‘‘ Kathaṃ panāyye, saññāvedayitanirodha- samāpattiyā vuṭṭhānaṃ hotī ’’ ti?

“又，尊姊！怎样从想受灭等至出来呢？”

法施答道：

‘‘ Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – ‘ ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa ’ nti vā, ‘ ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī ’ ti vā, ‘ ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito ’ ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī ’’

“毗舍佉贤友！从想受灭等至出来的比库不这么想：‘我将从想受灭等至出来。’或‘我从想受灭等至出来。’或‘我已从想受灭等至出来。’而是心如之前所修习的而导引到那样的状况。”

从灭尽等至出起 实际上是 事先决意心应在特定的时长后生起，依此决意而如其所愿地引心令生。当所决意的期限结束时，于阿那含，阿那含果心转起一次；于阿拉罕，阿拉罕果心转起一次；之后回顾智等等转起。

******

以上是略说如何从灭尽等至出起，至于出灭尽等至的详细顺序，毗舍佉问道：

‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro ’’ ti?

“又，尊姊！从想受灭等至出来的比库 哪些样态第一个生起：身形成态或语形成态或心形成态呢？”

法施答道：

‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro ’’

“毗舍佉贤友！从想受灭等至出来的比库 心形成态第一个生起，其后是身形成态，其后是语形成态。”

从想受灭等至出来时，转起阿那含果心或阿拉罕果心；此果心应当与第四静虑相应故，无入出息 亦无寻伺，然必有想&受等心所；所以 心形成态第一个生起。 果心灭去后生起 次等的心，则会有入出息，即身形成态。尽管此 次等的心 可能有寻有伺，但却并不发动语言，所以不能说 当此次等的心生起时 语形成态即生起，而应说 在此之后 语形成态才生起。[127]

同理，当为了入灭尽等至而次第出安止 来修习毗钵舍那离言观照时，心可能有寻有伺，但却并不发动语言，所以也可说 修毗钵舍那离言观照时 语形成态灭。所以法施之前回答“入想受灭的比库 语形成态第一个被灭，其后是身形成态，其后是心形成态”是相当合理的。

******

毗舍佉接着问道：

‘‘ Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī ’’ ti?

“又，尊姊！从想受灭等至出来的比库触到多少触呢？”

法施答道：

‘‘ Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso ’’

“毗舍佉贤友！从想受灭等至出来的比库 触到三种触：空触、无相触、无愿触。”

如前所述，从灭尽等至出来时 首先转起果等至，此果等至 空无贪等烦恼故名suññata(空)，毫无rāga-nimitta[爱染相](有情的属性之一)故名animitta[无相]，毫无渴望贪求故名appaṇihita[无愿]。 从而，此果等至所摄触 名为空触、无相触、无愿触。又因为 此触与识一起安住在名为空无相无愿的涅槃上而转起，所以此触名为空触、无相触、无愿触。 所以法施回答说 从灭尽等至出来首先生起三种触（空触、无相触、无愿触）。

进一步而言，从灭尽等至出来时，触与suññata-nibbāna[空涅槃]、animitta-nibbāna[无相涅槃]、appaṇihita-nibbāna[无愿涅槃]同在；[128] 所谓空涅槃即是一种被心面朝的所缘缘，此所缘缘空无kilesa-saṅkhāra[烦恼-形成态]； 所谓无相涅槃即空无或远离任何相的痕迹； 所谓无愿涅槃 即是一种远离渴爱贪求的所缘缘，此渴爱贪求正是之前所随观的对象。

******

接下来毗舍佉探问 出灭尽等至的心倾向于什么：

‘‘ Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāra ’’ nti?

“又，尊姊！从想受灭等至出来的比库，心向什么低斜？心向什么倾斜？心向什么坡斜呢？”

法施答道：

‘‘ Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāra ’’ nti.

“毗舍佉贤友！从想受灭等至出来的比库，心向远离低斜、向远离倾斜、向远离坡斜。”

此处的“远离(viveka)”义指涅槃。[129] 出灭尽等至者在照见涅槃后 心理上是倾向于涅槃的。这就像 一个渴望清凉之地的人 前进至烈日酷暑之地时的心。当一个人抵达嘈杂纷扰之地后，回想其所离开的宁静独处之地时，其心的倾向也类似于此。同样地，从远离一切saṅkhāra-dukha[形成态苦]的灭尽等至出来的人，因为发现自己被名色之苦包围，就会尊崇涅槃、倾向涅槃。 所以，阿拉罕出果等至和灭尽等至后，通常以如下的偈颂赞叹 离烦恼的极乐涅槃：

“Susukhaṃ vata nibbānaṃ[涅槃真是快乐],

sammāsambuddhadesitaṃ[正遍觉者所说];

Asokaṃ virajaṃ khemaṃ[无忧离尘安稳],

yattha dukkhaṃ nirujjhatī[任何苦皆灭尽]”

******

当法施回答这些艰深问题时，她出家尚不久，可能成为比库尼也就才一个月。然而令人惊讶的是，法施依自己亲得之观智 就能清楚准确地回答毗舍佉的所有探问。请记住法施所具之稀有智慧和能力。

聆听并理解 关于入出灭尽等至的问题的讲解，能大大强化对释迦圣教的信力。在释迦圣教中建立不可动摇的恭敬和信心是多么善妙！祝愿在此听法的大众都能修出对释迦圣教的不退信！

有关受的问答

‘‘ Kati panāyye, vedanā ’’ ti?

“又，尊姊！有多少受呢？”

‘‘ Tisso kho imā, āvuso visākha, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. ’’

“毗舍佉贤友！有三受：乐受、苦受、不苦不乐受。”

‘‘ Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā?’’

“又，尊姊！哪些是乐受？哪些是苦受？哪些是不苦不乐受呢？”

‘‘ Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ – ayaṃ sukhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ – ayaṃ dukkhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ – ayaṃ adukkhamasukhā vedanā.’’

“毗舍佉贤友！凡感受与身体有关或与心有关的乐与喜悦，这是乐受。毗舍佉贤友！凡感受与身体有关或与心有关的苦与不喜悦，这是苦受。毗舍佉贤友！凡感受与身体有关或与心有关的既非喜悦也非不喜悦，这是不苦不乐受。”

修观行者 通过毗钵舍那实修 而善巧知此三受[130]。刚开始禅修时苦受是很多的。疼痛、僵硬感等等是苦受；天热时吹阵凉风，天冷时取暖，穿用质地优良的考究衣服，此等是乐受。心理的喜悦等是乐受，悲伤焦虑等是苦受。生理心理的不苦不乐受尽管很常见但却不显著、微细难知。然而当以甚深三摩地随观苦乐受时，就能照见捨受。 当观禅进步时，禅心会变得喜悦；尤其在刚触 生灭智时，因为观智尚不成熟，所以禅悦往往会变得很极端；这些都是乐受。在成熟的生灭智和破灭智以及 形成态中捨智[行捨智] 的阶段，禅心与捨受相应。

******

‘‘ Sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā ’’ ti?

“又，尊姊！乐受 何故乐、何故苦呢？苦受 何故乐、何故苦呢？不苦不乐受 何故乐、何故苦呢？”

‘‘ Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā; adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā ’’ ti.

“毗舍佉贤友！乐受持续则乐，变坏则苦；苦受持续则苦，变坏则乐；不苦不乐受有智则乐，无智则苦。”

乐受现前时一切都好，失去乐受时就烦躁不安了。例如，享受亲密关系时生活很幸福，关系破裂或亲人去世时则身心顿乱。尤其在爱情婚姻方面，夫妻和睦则生活幸福，不和睦、甚至出轨、甚至离婚，那就会有无法承受的失望沮丧悲伤。既然如此，感官之乐就不是真正的幸福，以其不可靠故。

反之，苦受现前当场即是悲剧，如果苦受消失就觉得快乐。

“不苦不乐受有智是乐，无智则苦。”此句极难解释。注疏中说：捨受是 ‘jānanabhāvo[知性]’(知诸事之性或‘知’)即“乐”，而‘ajānanabhāvo[无知性]’即“苦”。[131] 此处单凭上下文 很难确凿地判定 “知”和“无知”是就“智慧”而言、还是仅仅指平常意义上的“知晓/知道”。 然根据Dīgha[132]所说，若以生灭智等毗钵舍那智而“知”，则“乐”生；若不如是“知”则“苦”生。 换句话说，捨受若与“智”相应 则引生乐，若不与“智(ñāṇa)”相应、则与“痴(moha)”相伴，并且以此痴为依 转起akusala-upekkhā[不善中捨] 则引生苦。

以上所说初学者不易理解，我用浅显的语言再说一遍：乐受现前则乐，消失则苦；苦受现前则苦，消失则乐；被观照的捨受引生乐，没被观照的捨受引生苦。 此处的意趣是：若于捨受流转时 持续以正念观照之、则身心轻安，若失专注 则易生身心苦受。 这是我为了让缺乏实修经验者易于理解 而作的浅显解释。 所谓“若捨受与智相伴，则以此智为依而生起乐，否则生起苦”一语亦难理解，简单而言只需记住：捨受流转时 予以观照则乐，不观照则苦。

有关烦恼如何眠伏于三受的问答

‘‘ Sukhāya panāyye, vedanāya kiṃ anusayo anuseti, dukkhāya vedanāya kiṃ anusayo anuseti, adukkhamasukhāya vedanāya kiṃ anusayo anusetī ’’ ti?

“又，尊姊！乐受有什么随眠随逐眠伏[133]？苦受有什么随眠随逐眠伏？不苦不乐受有什么随眠随逐眠伏？”[134]

这些问题的意思是：什么随眠眠伏于乐受上？什么随眠眠伏于苦受上？什么随眠眠伏于不苦不乐受上？此中“眠伏(anuseti)[135]”一词义为 准备在条件允许时转起。

法施答道：

‘‘ Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī ’’ ti.

“毗舍佉贤友！乐受有爱染随眠随逐眠伏，苦受有逆对随眠[136]随逐眠伏，不苦不乐受有无明随眠随逐眠伏。”

此中意谓 爱染随眠倾向于、眠伏于乐受，逆对随眠倾向于、眠伏于苦受，无明随眠倾向于、眠伏于捨受。 如果不随观 从见/听/嗅/尝/触/想所生乐受、未如实照见其无常苦无我性，那么爱染随眠必已眠伏于此乐受上。 若作意可意的感觉 则会再再转起乐著，此乐著转起的可能性 被说为 已以爱染随眠眠伏。[137]

同理，因为未能随观 从见/听/嗅/尝/触/想所生苦受，所以 未如实照见 其无常苦无我性，那么名为‘paṭigha[反感]’的嗔 将会眠伏于此苦受上。名为‘paṭigha[反感]’的嗔 倾向于产生愤怒和逆反的感觉，若作意不可意的感觉 则会再再转起此嗔。

爱染随眠和逆对随眠 如何通过 乐受和苦受 而眠伏，《阿毗达摩分别论》巴本353页的描述如下：

在此有情世间，一切存在之事物 法尔倾向于 激发爱染和乐著。爱染随眠 随逐眠伏于 可意的和乐的感觉。不可意的和不乐的感觉 也存在于世间，逆对随眠 随逐眠伏于 如是所有 乐的和鄙劣的感觉。[138]

由不能观照乐受故 不能真实知无常，由不能真实知无常故 不能断乐著，此乐著再再转起的可能性 被说为 爱染随眠眠伏于乐受。

如果不能真正照见 不可意的色、声等的无常苦无我性，作意彼等之后嗔就再再转起。此嗔再再转起的可能性 被说为 逆对随眠眠伏于苦受。

可意的诸感觉中含有乐受。从某一方面来说，乐受通过可意的感觉而转起。所以，所谓“爱染随眠眠伏于乐受上”一语与“爱染随眠眠伏于可意的诸感觉中”的意思 相同。 同理，不可意的诸感觉中含有苦受，从某一方面来说，苦受依靠不可意的诸感觉而转起。所以，所谓“逆对随眠眠伏于苦受上”一语与“逆对随眠眠伏于不可意的诸感觉中”的意思 相同。

由未能随观捨受而不如实知，若不如实知 则颠倒妄思此诸感觉为常乐我净，如是作意之后无明再再转起；像这样的再再转起的可能性 被说为 无明随眠眠伏于捨受。

《阿毗达摩分别论》说：妄思苦乐受为常乐我净的无明，被贪嗔包含、与贪嗔和合。 贪和嗔无非是由 颠倒妄思苦乐受为可意或不可意的无明 引生，所以可以说：与贪嗔和合的无明 也眠伏于 可意的诸感觉和不可意的诸感觉。但如此一来岂不与法施的回答矛盾？（法施的回答是“无明随眠随逐眠伏于捨受”，法施没说“无明随眠随逐眠伏于苦乐捨三受”）。需知论教法与经教法是一味的，应当说 “无明随眠随逐眠伏于捨受”无非是为了指明 贪嗔痴各自如何以其独有的方式眠伏。[139]

当贪眠伏于乐受时，无明亦已眠伏于该乐受；当嗔眠伏于苦受时，无明亦已眠伏于该苦受；因为每当贪嗔生起时彼皆与痴同在。

尽管《阿毗达摩分别论》只提及可意的诸感觉和不可意的诸感觉、而未说到中性的感觉，但是可以认为微细的可意感觉和微细的不可意感觉 是中性的感觉（捨受）。 实际上感觉本身并非实有好坏之分，是无明将其颠倒妄思为实好或实坏，以此为依才能生贪生嗔。有些人在并非太好的感觉上也会生贪、或在并非太坏的感觉上也会生嗔。 若如此则可以说，此处论教法与经教法并无矛盾。

《阿毗达摩分别论》接下来还提及 骄慢、[邪]见和疑，这三种随眠 被无明包含、与无明和合 而眠伏。 哪里有无明眠伏，哪里就有骄慢随眠、[邪]见随眠和疑随眠 眠伏；无明所眠伏的感觉中 必有这三种 随眠烦恼。意即 骄慢、[邪]见和疑 此三与无明和合俱转。 如果不随观 从见/听/嗅/尝/触/想所生之感觉、未如实照见其无常苦无我性，那么无明就颠倒妄思此感觉为常乐我净，骄慢、[邪]见和疑也会 于此被颠倒妄思的感觉中 转起。[140]

解释两种随眠及其捨断

随眠有两种：所缘随眠和相续随眠。 所缘随眠 意谓：如果 未真正亲见无常苦无我性、未能随观从六根门所生之感觉，那么在作意可意境之后，就会有kāmarāgānusaya[欲爱染随眠]和bhavarāgānusaya[有爱染随眠] 随逐眠伏；并且还有无明随眠 将此未如实知的感觉 颠倒妄思为常乐我净；以这样的无明为缘，于此未如实知的感觉中 有 逆对随眠、骄慢随眠、[邪]见随眠、疑随眠 随逐眠伏。 可以有转起的机会的烦恼 已然发生、故名所缘随眠。[141] 以毗钵舍那随观所得观智之力，能够捨断或除遣所缘随眠。我们修习毗钵舍那随观的目的正在于此。

相续随眠 意谓：未被圣道根除而仍有转起之机会的六种烦恼，即rāga (爱染)、dosa (嗔)、moha (痴), māna (慢)、diṭṭhi (见)、vicikicchā(疑)。此中“爱染”分为“欲爱染”和“有爱染”，即成所谓的“七随眠”。于凡夫的人格中 全都有此七随眠 随逐眠伏着；至于须陀洹和斯陀含 则只剩前五随眠；阿那含只剩 有爱染随眠、骄慢随眠和无明随眠；阿拉罕彻底永拔所有随眠烦恼、永断缠地烦恼和违犯地烦恼 无有剩余。

如上所述，凡夫和有学圣者的人格中皆有随眠，此等尚未被圣道永断的随眠 即名相续随眠。[142] 道心仅转起一个心识刹那，此刻无任何烦恼有转起的机会；仅在须陀洹果心和斯陀含果心中 五随眠有转起的机会/可能性，在阿那含果心中 三随眠有转起的机会/可能性。 所缘随眠 意谓：在未被随观的感觉中能够发生的七种或五种或三种相续随眠。[143] 这是说：所缘随眠是 存在于未如实知的感觉中的[144]、尽管烦恼缠尚未现起 但在因缘具足时就能转起的 烦恼。此中所谓“未如实知”是指：由于在见/听/嗅/尝/触/想的当下未能随观、未亲见其无常苦无我性，而导致的对感觉的不如实知。

关于这一点，有一个斯里兰卡民间故事：

古时候有一位年轻比库前往Kaladhigavapi taga寺，想在那里学习。该寺之住持 拥有殊胜智[神通]。住持以殊胜智眼观察得知 此年轻比库未来有一厄难，便与该年轻比库讲明，收他为徒的条件是他不可以入村托钵。年轻比库承诺遵守此规定，于是就留下来学习。之后他完成学业，拜别恩师，准备回去。临行时他心生一念：“为何不许我入村托钵？现在我已完成学业，将要离开此寺，我已履行完了此承诺。”于是他入村托钵，顺便四处看看。他在一户人家前遇到一位穿鲜黄长裙（longyi）的可爱少女。此少女对这位年轻比库一见钟情。在满腔爱意的驱使下，她供养了一碗粥，倒入他的钵中之后，就因不堪爱情之苦而退入屋内 瘫倒在床。这是业。

少女的父母见女儿卧床不起便问缘由，少女如实相告，并说若不能与那位年轻比库结婚，自己必死无疑。作父母的对自己独生女儿的愿望当然要竭力满足。于是其父急忙找到此年轻比库，邀请他明日来家里应供。然而此年轻比库没有接受邀请，所以少女的父亲只好和盘托出，显示家财并提亲。但此时这位年轻比库心中并无爱情生起，推辞之后便离开了那里。

少女得知成亲无望后一病不起，因单恋之苦而茶饭不思不能下床，七日之后死于相思病。少女的父母埋葬了女儿之后，将她生前所穿黄裙[作为布料]供养给Kaladhigavapi taga寺。寺僧将此裙[作为布料]割截后平分给大众。其中一位老僧将自己所分得的那片布作为送信的包裹使用。有一天此“包裹”恰好被送到那位年轻比库那里。年轻比库见此黄布眼熟，便问其所从何来；听完此悲剧之详情后，年轻比库心生此念：“我失去了一个如此真心爱我的佳丽！我就这样当面错过了这美妙姻缘！”。遂不堪爱情之火 亦当场心碎而死。(参见：mūlapaṇṇāsā根本五十——第2卷第50~51页)

这位年轻比库当初见到黄裙少女时 并未心生爱染。即使少女之父前来提亲时也心无动摇。但问题是，此年轻比库当初看见、听见黄裙少女时 未能提起观照，从而使黄裙少女的迷人形象有机会伴随着执取而烙印于心；最后此印象激起极重贪忧，从而导致年轻比库死亡。 这就是 住心于感觉对象时 所缘随眠的存在方式。

有关是否一切受都眠伏烦恼的问答

‘‘ Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī ’’ ti?

“又，尊姊！一切乐受都有爱染随眠随逐眠伏吗？一切苦受都有逆对随眠随逐眠伏吗？一切不苦不乐受都有无明随眠随逐眠伏吗？”

‘‘ Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī ’’ ti.

“毗舍佉贤友！并非一切乐受都有 爱染随眠随逐眠伏，并非一切苦受都有 逆对随眠随逐眠伏，并非一切不苦不乐受都有 无明随眠随逐眠伏。”

既然 并非一切乐受都有 爱染随眠 随逐眠伏，那么 什么样的乐受 有 爱染随眠 随逐眠伏、什么样的乐受 没有 爱染随眠 随逐眠伏呢？对于苦受和捨受也有同样的问题。然而毗舍佉并没有进一步提出上述问题，应是因为他已完全解了法施之义。

义注对“并非一切乐受都有 爱染随眠随逐眠伏”的注解是：“这不是指 在一切乐受中 爱染随眠都未被捨断。”由此应知：若已通过修习毗钵舍那而亲见 彼乐受 无常苦无我，在这样的乐受中，爱染随眠已被捨断。应知 爱染随眠远离、不眠伏于已被殊胜知[观照]的乐受。 义注进一步解释“未被捨断”之义为“随逐眠伏”。随眠居住在无‘(无常苦无我)殊胜智’ 而不如实知的感觉中，随眠 不可能存在于 已通过毗钵舍那来殊胜知[观照]的样态中。

《清净之道》(缅本2.329页，PTS本688页)中解释随眠的要义为：随眠烦恼眠伏于 未被毗钵舍那智 随观、照见的五蕴。意即 随眠烦恼不眠伏于 已被照见的诸样态。由此应知：所有已通过毗钵舍那智亲见的 受，爱染随眠不居住或眠伏在这样的受中。

现在，本中心从观照腹部上下入手、乃至观照每一个看的行为、听的行为、触的行为、知的行为，来修习观禅，为的是能照见 从六根门所生一切样态的无常苦无我的真相。这正是要防止爱染随眠“眠伏于”名色，并且这正是要捨断爱染随眠。 尤其要以随观来远离见随眠和疑随眠。随观得力，见随眠和疑随眠就不得力；一直修到须陀洹道生起，见随眠和疑随眠就被彻底永拔；之后仍坚持不懈地连续随观 则能得斯陀含道，粗分欲爱染随眠和粗分逆对随眠就被彻底干掉；再再深入随观 会削弱细分欲爱染随眠和细分逆对随眠，则能得阿那含道 而彻底干掉此二随眠；进一步随观则能得阿拉罕道，彻底干掉有爱染随眠、骄慢随眠和无明随眠，永断一切烦恼；烦恼永断则一切苦灭而福乐获胜。

有关三受有何随眠应断的问答

‘‘ Sukhāya panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabba ’’ nti?

“又，尊姊！乐受有什么应该被捨断？苦受有什么应该被捨断？不苦不乐受有什么应该被捨断呢？”

‘‘ Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo ’’ ti.

“毗舍佉贤友！乐受有 爱染随眠应该被捨断，苦受有 逆对随眠应该被捨断，不苦不乐受有 无明随眠应该被捨断。”

如果未能随观身心乐受并如实知之，那么 爱染随眠之乐著 就会眠伏于彼 而有转起之机会；反之，如果乐受被随观 并如实照见其无常苦无我性，那么在此乐受上 爱染就无转起之机会而被去除。在眼见美色、耳闻妙音的乐受中，爱染随眠应该被捨断。同理，在眼见丑色、耳闻恶音的苦受中，逆对随眠应该被捨断；捨受有无明随眠应该被捨断。

尽管此经说的是 在乐受中有爱染随眠应被捨断、在苦受中有逆对随眠应被捨断、在捨受中有无明随眠应被捨断；但实际上在一切取蕴中都有无明随眠，所以从六根门所生一切样态都应被观照，并捨断其中的无明随眠。 在《阿毗达摩双论》中完整描述了随逐眠伏的方式，明确说到 在所有名为萨迦耶的五取蕴中 都有无明随眠随逐眠伏着，并且 见随眠和疑随眠 亦复如是。

有关是否一切受都有随眠应断的问答

‘‘ Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo ’’ ti?

“又，尊姊！一切乐受都有爱染随眠应被捨断吗？一切苦受都有逆对随眠应被捨断吗？一切不苦不乐受都有无明随眠应被捨断吗？”

‘‘ Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Rāgaṃ tena pajahati, na tattha rāgānusayo anuseti. Idhāvuso visākha, bhikkhu iti paṭisañcikkhati – ‘ kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī ’ ti? Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. Paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Avijjaṃ tena pajahati, na tattha avijjānusayo anusetī ’’ ti.

“毗舍佉贤友！并非一切乐受都有 爱染随眠 应被捨断，并非一切苦受都有 逆对随眠 应被捨断，并非一切不苦不乐受都有 无明随眠 应被捨断。 毗舍佉贤友！在这里，比库离欲、离不善法后，获得 有寻、有伺、由远离而生的喜、乐的初静虑后 而安住，因为那样，他捨断爱染，在那里没有 爱染随眠 随逐眠伏。 毗舍佉贤友！在这里，比库像这样考虑：‘圣者们现在获得彼处后而安住，什么时候我[也]确实地获得彼处后而安住？’当像这样地于无上解脱现起热望时，以热望为缘而生起忧，因为那样，他捨断逆对，在那里没有 逆对随眠 随逐眠伏。 毗舍佉贤友！在这里，比库从乐的捨断和苦的捨断，[以及]从之前的悦与忧的灭没，获得不苦不乐、由中捨而正念彻净的第四静虑后而安住[145]，因为那样，他捨断无明，在那里没有 无明随眠 随逐眠伏。”

(1)什么样的乐受没有爱染随眠应被捨断

“并非一切乐受都有爱染随眠应被捨断”的意思是：有些乐受就没有 爱染随眠需被捨断。什么样的乐受呢？下文会解释[在初静虑的乐受中 没有爱染随眠 随逐眠伏，因为初静虑能很好地镇伏爱染随眠]。

“在这里”的意思是在释迦圣教中。“不善法”是指五障盖。“初静虑”是就 奢摩他禅那 说。[接下来摩诃慈尊者详说40种奢摩他业处的修习，从初下手到近行三摩地再到安止三摩地，兹繁未译。]

在奢摩他静虑的近行三摩地和安止三摩地中，欲贪已被去除；即使在从静虑出来之后的一段时间内，欲贪也不能生起[146]。所以经中说 静虑是“vivicceva kāmehi vivicca akusalehi dhammehi[离欲、离不善法]”。再者，初静虑有 寻、伺、喜、乐四种特性，所以经文中说“savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ[有寻、有伺、由远离而生的喜、乐]”。

“静虑”意谓凝视，即 心以渗透性的专注固定在单一概念所缘，静虑是一种特定类型的三摩地。成就静虑者能将禅心保持在禅相上而寂静几分钟乃至几小时，伴随着强烈的禅悦，身心轻安喜乐；所以普遍会对静虑生乐著。

……

比库沉浸入静虑之后，对静虑的执取就没有机会转起了；再通过依此静虑为基础而获得阿拉罕道，由此阿拉罕道之力而永断rāga[爱染]。（这相当于用静虑的功德镇伏rāga[爱染]，并将此静虑作为阿拉罕道的地基。） 故经文中说“因为那样，他捨断爱染”。

因为正入在静虑中时rāga[爱染]没机会转起，所以此静虑所摄乐受中 没有rāgānusaya[爱染随眠]需要被捨断；故说“静虑乐受就没有 爱染随眠需被捨断”。 意即 带着想要成就阿拉罕道的愿景，用初静虑镇伏rāga[爱染]；既然在初静虑乐受中rāga[爱染]并没眠伏[147]，那么就无捨断之需。

(2)什么样的苦受没有逆对随眠应被捨断

中部义注将“tadāyatanaṃ彼处” 和“anuttaresu vimokkhesu无上解脱”都解释为阿拉罕果。 渴望获得阿拉罕果的比库会因为有所渴望而心痛和沮丧。渴望在三个月内成就圣道果，但勤修三个月后未能如愿，他就会沮丧和悲伤；此即是“domanassa[忧]”，一般而言 忧是有‘逆对随眠’随逐眠伏的苦受。 但在《Sakka pañha Sutta帝释问经》中有说到：由期望成就圣道而生起的“domanassa[忧]”不但不应被捨断，反而其实应被依靠。 依靠像这样的“domanassa[忧]”而激起冷酷无情的勤奋，以如是精进而成就阿那含道果，以阿那含道捨断与上述“domanassa[忧]”等苦受相关的逆对随眠；所以不说逆对随眠眠伏于上述domanassadukkhavedanā[忧苦受]中。[148] 既然在此忧苦受中并没眠伏逆对随眠，那么就无捨断之需。

进一步而言，因未得圣道而生之忧 能捨断逆对随眠，所以说 像这样的忧不眠伏逆对随眠；这是随顺其意图而作此说，实际上靠忧本身不能直接捨断不善。实际上是 依靠忧而勤勉观照、依靠勤勉观照而成就阿那含道果、依靠阿那含道之力而捨断逆对随眠；因为 对逆对随眠的捨断是依靠忧而渐次引生的，故说 忧能捨断逆对随眠。故经文中说“因为那样，他捨断逆对”。

对此 义注中举Arleindaka寺的Mahāphossadeva长老 为例来说明：

据说这位长老在每年雨安居结束自恣时，都会因自己仍未得阿拉罕果而忧悲落泪。他就这样连着忧伤了19年，直到他的第20个雨安居结束自恣时，他才成就阿拉罕果。

在《Sakka pañha Sutta帝释问经》的义注中也有一个类似的故事，讲的是Mahāsīva长老忧伤地勤修观照30年才成就阿拉罕果。

(3)什么样的捨受没有无明随眠应被捨断

法施的回答的意趣是：由于在第四静虑中无明没机会转起，故第四静虑所摄捨受中 不眠伏无明随眠、没有无明随眠需被捨断。

然而根据论教法，无明随眠需要靠观智和道智来捨断。外道所成就的静虑都眠伏有 爱染随眠和无明随眠；释迦圣教弟子中未得圣道果者，即使如Devadhatta[提婆达多]和Sunakkhatta一样 具足静虑和超异智[神通]，也一直眠伏有 爱染随眠和无明随眠；至于佛教中那些跟释迦牟尼之语唱反调者[149]所成就的静虑，显然也都眠伏有 见随眠和无明随眠等等；能令阿那含圣者生梵世间的静虑，显然未离 有爱染随眠和无明随眠。 所以，通常 第四静虑之捨受不离无明随眠。

从另一个角度而言，志在阿拉罕道而勤奋禅修的比库，从第四静虑出来后，以此第四静虑为毗钵舍那的所依、所缘，以此第四静虑为毗钵舍那的“车乘”而达到阿拉罕道果。实际上捨断无明随眠的是阿拉罕道；然而，因为 对无明随眠的捨断是依靠第四静虑所摄捨受而引生的，故说 第四静虑所摄捨受能捨断无明随眠。这是随顺其意图而作此说。[150] 故经文中说“因为那样，他捨断无明”。

对 以第四静虑为基础而勤奋修观 志在涅槃的比库 而言，第四静虑所摄捨受 倾向于激发阿拉罕道果、不倾向于激发无明，所以不说 无明随眠 眠伏于 第四静虑所摄捨受 中。[151]

关于静虑和禅支等

(1)诸静虑各自相应的受

受可以分为sukha[乐]、dukkha[苦]、somanassa[悦]、domanassa[忧]、upekkhā[捨]五种。禅修者在成就第四静虑之前，就已捨断生理上的dukkha[苦]和sukha[乐]，并且止息了心理上的“somanassa[悦]”和“domanassa[忧]”。这意味着第四静虑中全无前四种受，唯有捨受。至于前四种受是何时被捨断的，可以解说如下：

在禅修者达到初静虑之前、近行三摩地第一次转起时，诸如僵硬、疼痛、痒等身体苦受 和 忧等心理苦受 都已被去除。 但初静虑近行三摩地尚不够强，禅修者若遇违缘仍生忧苦，转起第二静虑近行三摩地时 方才完全离忧受。齐此以去忧得除遣。 转起第三静虑近行三摩地时 远离“pīti[喜]”并且捨断身体乐受；此喜依靠身体而生，导致极强的身体快感持续延续，由心发现妙受[152]。 在此近行三摩地之后继续禅修，则成就离喜的第三静虑；由于喜的消失而导致身体乐受消失。 转起第四静虑近行三摩地时 离somanassa[悦]受，唯余捨受。第四静虑唯与捨受相应。

简要而言的顺序是：接近初静虑时离dukkha[苦]受，接近第二静虑时离domanassa[忧]受，接近第三静虑时离sukha[乐]受，接近第四静虑时离somanassa[悦]受。

(2)禅支如何通于止和观

法施的回答中讲到了禅支，现在就禅支作详细讲解。 在本中心的禅修者中既有已得静虑者、也有从未修习静虑者，已得静虑者容易理解下面的讲解，从未修习静虑者就难了。

奢摩他初静虑有寻、伺、喜、乐、一境性五禅支[153]； 在纯观禅修深化到确认智的阶段时，亦能清楚地发现此五禅支。确认智 确认和照出 名色无常苦无我的真实本性；在确认智所观照的感觉转起时，寻、伺、喜、乐、一境性 五者也都明显地生起。

奢摩他第二静虑离寻和伺，唯有喜、乐、一境性三种禅支，且第二静虑的喜&乐比初静虑的更强。 在纯观禅修深化到‘未成熟的生灭智’的阶段时，亦有特别明显的喜&乐；此时喜充满全身，轻安强烈得仿佛身体要飘起来一样。

奢摩他第三静虑离喜，而悦受极强，一境性也比之前更强。第三静虑只有乐和一境性两禅支。 在纯观禅修深化到‘成熟的生灭智’的阶段时，亦有特别明显的乐禅支；此时的观照伴随着心的安宁的悦受，而无身体的强烈快感。

奢摩他第四静虑离悦受，故没有乐禅支，只有一境性禅支和捨受。 从纯观禅修深化到‘破灭智’的阶段开始，一境性和捨受变得明显；到‘形成态中捨智’的阶段时，这两者变得比之前更显著、更清楚。形成态中捨智现前时 不会生起身体的苦受，甚至有时某些疾病会因此痊愈，这方面已经有许多的案例；此时身心既无忧苦 也无喜乐，只有平静中捨格外显著。 与奢摩他第四静虑相比，‘形成态中捨智’亦离苦、乐、忧、悦受而只有捨受；已圆满成就‘形成态中捨智’的人，能以亲身经验而善知此事。

(3)第四静虑的特性

在奢摩他第四静虑正受时 呼吸是停止的。与此类似，有些修观行者发现 自己在正念观照达到高潮时 呼吸会停止，其呼吸的停止 甚至也能被旁观者明确地发现。

第四静虑还有一个值得称道的特性：由upekkhā[捨]而导致的、具正念的、彻净的心的高贵状态。此处所谓的“upekkhā[捨]”不是指“捨受”，而是指 能令诸同起相应样态平等或平衡的法，也称“tatramajjhattatacetasika[于彼中庸性心所]”。[154] 所谓“tatramajjhattata[于彼中庸性]”是指于信和慧平衡、于精进和三摩地平衡等等。[155]

如果智慧的思考太多，就会堕入怀疑主义；如果没有信心 就会不愿意修习此禅法；如果信心不足，修习时就不会勤奋、就会放纵心闲逛妄想，因此不得三摩地，更别提观智了。 反之，若人恭敬热忱地依循释迦牟尼所说的四念处方法而修习，则能强化平等中捨，从而令信仰和理性保持平衡，避免盲目迷信和偏激式理性两种极端。有了这种平衡性，就会有观智。

再者，如果在观照时精进力过强，三摩地就会不足，心就会掉举散乱 而不能稳定在应当观照的感觉对象上。如果初学者在观照某个感觉对象时 却想着观照另一个感觉对象，与此同时心却跳到了第三个感觉对象上，这样的话就难以累积足够的专注力；因此心会犹豫动摇、偏离正道。越是走神专注力就越弱、专注力越弱就越是走神，如此恶性循环岂会有观智？ 如果初学者仅仅专注地凝视一个所缘，精进力就容易不足，昏沉睡眠就会溜进来，如此一来就不会有恰到好处的三摩地；所以也不会有观智。

基于上述两方面的原因，必须恰到好处地平衡精进力和三摩地力；平衡的窍门是：初修者既不同时总观许多所缘、也不只凝视一个所缘，而是应当随观两个感觉对象；比如腹部的“上升”和“下降”就是两个感觉对象，或者“坐姿”和“接触感”也是两个感觉对象。

如果像这样地随观两种感觉对象，名为“tatramajjhattata[于彼中庸性]”的upekkhā[捨]就容易强健有力；捨强健有力时，正念自然地获得惯性，无需刻意奋力为之。 像这样地随观两种感觉对象，既不累人又能令觉照敏锐深刻。

达到生灭智的阶段时，无需奋力而观照亦强，此即是 于彼中庸性 的清楚显现。 虽然在布施持戒闻法等日常善行活动中 也有 于彼中庸性，但在日常善心中（名为upekkhā[捨]的）于彼中庸性心所 显现得不那么清楚，即使是有知识的人也难以清楚地察觉到此捨。然而，达到生灭智阶段的修观行者即使是个文盲，也会明确地注意到或察觉到平等随观之捨。[156]

形成态中捨智的三种平等平衡性

在形成态中捨智的阶段，平等平衡性变得更明确。达到此阶段的修观行者，从腹部上下或任何其它显著的感觉开始，只需提策观照 四五次或十次，然后就无需再提策或努力或刻意保持，观照靠自己的惯性 全自动运转。这是形成态中捨智的第一种平等平衡性。

《清净之道》巴本657页说：“bhayañca nandiñca vippahāya saṅkhāresu udāsīno [捨弃怖畏和喜之后他于诸形成态[已然是]漠不关心的[中立的]]”。 其中“bhayañca”即是怖畏之义，“nandiñca[喜欣]”即是“喜爱或执著”之义，“vippahāya[捨弃]”：放弃和除遣之后，“saṅkhāresu”：于诸形成态，“udāsīno”：漠不关心的、淡然。

达到怖畏智的阶段之后，修观行者察觉到怖畏或导致怖畏的因缘、也察觉到过患，感到厌倦而想要捨弃，并发起精进。所有这些在达到形成态中捨智的阶段时都被除遣了。在刚达到生灭智的阶段时还有观染和执著，但在达到形成态中捨智的阶段时执著就被去除了。如此，修观行者保持无著无畏平等平衡的观照。

形成态中捨智的第三种平等平衡性是“泰然”，意即 无需提策或操心 而自然澹泊随观。

任它是苦受还是乐受，我只平等观照之。当形成态中捨智正流转时，无论苦乐、无论美丑 都能平等观照之。 是故Dasamghottara Pāḷi (p. 280)[157]云：

“ Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.[比库们！在这里，比库以眼见色已，不喜不忧，中捨 具念 正知 而安住。]”

意译：“比库们！在释迦圣教里，比库通过眼看见色之后，[即刻]保持平等觉照如实正知，[就会]无喜无忧。” 也就是说，比库眼见美色而不爱、眼见丑色而不厌。 那这是如何做到的呢？比库保持心平等平衡，不评价优劣高下，单纯地观照，就能做到。 为何能做到呢？因为比库认识到了真相，也就是在眼见色的当下以正念照见无常苦无我。 如眼见色如是，耳闻声、鼻嗅香、舌尝味、身觉触、意知法 亦复如是。

像这样以中捨(淡然)而观照的能力是阿拉罕的秉性。不过当修观行者处于形成态中捨智的阶段而绵密观照时，也可以算作圆满成就中捨。 如果能以阿拉罕的风格来观照，你就有可能 如实了知[158]。

《清净之道》中说，在确认和细察诸形成态时，以中立的态度 单纯地观照所发生的事。《清净之道大疏抄》说：“一如澹泊随观名色等形成态，同样澹泊返照此毗钵舍那[159]”。

在此有个口诀：“无著无畏平等观照，任苦任乐平等观照，自然而然澹泊随观”。[160]

总结起来，形成态中捨智的三种平等平衡性是：观照任运自然，无需提策、无需操心；观照时无欣无厌、无著无畏；无论美丑善恶、无论苦受乐受、无论所观能观，皆能平等观照之，澹泊，泰然。[161]

名为于彼中庸性的中捨 令同起同在的诸样态互相平衡、互相随顺。具有这样的中捨的观照 被说为“彻净的观照”。[162]

有关样态之类比的问答

‘‘ Sukhāya panāyye, vedanāya kiṃ paṭibhāgo?’’

“又，尊姊！什么是乐受的类比呢？”

‘‘ Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo.’’

“毗舍佉贤友！苦受是乐受的类比。”

‘‘ Dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo?’’

“又，尊姊！什么是苦受的类比呢？”

‘‘ Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo.’’

“毗舍佉贤友！乐受是苦受的类比。”

上述的问答并非意指苦受和乐受在本性上相同，而是显示两者间的“某种程度上的相似性”。所以paṭibhāgo一词可意译为“相似物[analogue]”，以彰显“某种程度上的相似性”之含义。 paṭibhāga一词还有“对比”之义；就如同可以将高山与深谷做对比，也可将苦受与乐受做对比 而说“苦受是乐受的‘对比’”。[163]

******

“又，尊姊！什么是不苦不乐受的类比呢？”

“毗舍佉贤友！无明是不苦不乐受的类比。”

苦乐受是粗，易见易解；捨受是细，难见难解。同样地，贪嗔是粗，易见易解；无明是细，难见难解。无明是隐藏的、不易看清的；贪嗔则是非常显而易见的，连旁观者都能看出一个人的笑是否含有淫欲。察言观色可辨贪嗔，却难晓无明。

每当渴爱执取转起时，无明必然同起同在，但无明比渴爱执取更深隐难见；每当贪或嗔转起时，无明必然同起同在，但无明比贪或嗔更深隐难见。所以法施就“难见难解”之义而说 无明是捨受的类似物。

******

“又，尊姊！什么是无明的类比呢？”

“毗舍佉贤友！明是无明的类比。”

每当 在见、听、触、知的当下，就名色而生起颠倒妄思，此即是无明在运作。无明的paṭibhāga(对比)是明。无明与明之相互对反，如同黑暗与光明之相互对反。 在见、听、触、知的当下无观照的凡夫，颠倒妄思常乐我净；绵密观照而强化了三摩地的瑜伽行者，如实照见身心的本来面目：身心刹那至刹那生灭相续故无常、不可控故无我、不优美故不净。 这样的智慧即是“明”。瑜伽行者勤修观照，正为得此观智之“明”。

明除遣无明，如同灯光除遣黑暗。观智除遣作为所缘随眠的无明，此即是明除遣无明的一种方式；道智根除无明，也是明除遣无明的一种方式。瑜伽行者一切加行一切所修，正为成就此道智之“明”。

******

“又，尊姊！什么是明的类比呢？”

“毗舍佉贤友！解脱是明的类比。”

解脱是指圣果[心]，圣果是圣道智所予异熟果，圣道智是最高的明。圣果和圣道在本性上极为相似，故说解脱是明的相似物。

******

“又，尊姊！什么是解脱的类比呢？”

“毗舍佉贤友！涅槃是解脱的类比。”

涅槃和名为解脱的圣果 都是至高无上的圣性；涅槃和圣果[心]都从烦恼结缚得离系解脱，烦恼既不能居于果心中、也不能以涅槃为所缘；涅槃和圣果[心]都远离诸漏、都是出世间、都是无记[164]（无所谓善恶）；所以在上述诸方面两者是相似的。

换个角度而言，涅槃和圣果又有相互对反的方面。 圣果是被合成的样态，能被改变或能被计算；涅槃是非被合成的样态，非被造作、非色、无因、不变、圆满。[165] 圣果是能缘样态，能[作为无间缘]引生下一刹那的果心；涅槃是所缘样态，不能[作为无间缘]引生[下一刹那的]心。 圣果是无常生灭的，涅槃却是恒常的。 圣果即四名蕴，涅槃离任何蕴。 圣果是ajjhatta dhamma[内在样态]，是圣者对涅槃的内在的认识；涅槃却是bahiddhā dhamma[外在样态]，是外在于任何有情的。

从上述角度分析，涅槃和圣果又相对反。但从 涅槃和圣果都达到终极、都完全摆脱轮回之苦 的角度而言，涅槃和名为解脱的圣果又相似。故说 涅槃是解脱的paṭibhāga(对比/相似物)。

******

‘‘ Nibbānassa panāyye, kiṃ paṭibhāgo?’’

“又，尊姊！什么是涅槃的类比呢？”

‘‘Accayāsi, āvuso [accasarāvuso (sī. pī.), accassarāvuso (syā. kaṃ.)] visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. Nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ. Ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī.’’

“毗舍佉贤友！你超越问题了，你未能掌握问题的界限[/拿捏提问的分寸]。毗舍佉贤友！梵行[是]为了涅槃之浸入、涅槃之彼岸、涅槃之终点。而，毗舍佉贤友！如果你想要的话，你去见薄伽梵后应问此义，你应该依据薄伽梵记说的那样来忆持。”

由于毗舍佉提的是 不应提的问题，法施驳回了此不合理的问题。未能掌握问题的界限[/拿捏提问的分寸]意谓 如果再继续问下去就会永远也没完没了，只应问正确的和恰当的问题。过了头的问题应被驳回。

之所以说此问不合理是因为：觉者之法的八正道通向涅槃、导向涅槃，八正道是通向真实本身的路径。既然涅槃是最终的目的地，那么就不应再问什么是涅槃的相似物。

觉者之法（即：戒律、等持、智慧）以涅槃为终点，涅槃是决定不变的完美圣洁，无可超越，至高无上，没有什么能与涅槃并列。所以不应再问什么是涅槃的相似物。

[ 高能预警解除 ]

尾声

显示本经命名的由来

在本经中，毗舍佉从什么是萨迦耶开始一个接一个地提出问题，法施一个接一个地回答问题，故称“vedalla[问答]”。记载Mahākoṭṭhita[/Mahākoṭṭhika摩诃俱絺罗]的提问和舍利弗的回答的经 也被命名为Vedalla Sutta[问答经]，因为其篇幅较大，故名《大问答经》；本经篇幅较小，故名《小问答经》。

《小问答经》里体现在问答过程中的智慧，值得信赖依止，令人欢喜满意，《小问答经》可说是一种浓缩的经教法。

释迦牟尼的赞许

毗舍佉最后提了一个不合理的问题，这是为了试探法施所成就的智慧有多深。毗舍佉身为阿那含，当然知道涅槃是终极，所以他接受了法施对此“非问”的否定，并以之为善说。毗舍佉后来去见薄伽梵并报告了上述全部问答的内容，结集经典时提到此事并予以记载。

薄伽梵对毗舍佉近事男这么说：

‘‘ paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. Maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. Eso cevetassa [esovetassa (syā. kaṃ.)] attho. Evañca naṃ [evametaṃ (sī. syā. kaṃ.)] dhārehī.’’

“毗舍佉！法施比库尼是贤智者；毗舍佉！法施比库尼是大慧者。毗舍佉！如果是我被你问此义理，我也会 像法施比库尼所记说的那样 来记说，就是此义，你就像那样忆持它。”

义注中说，薄伽梵这么说无非是在印可法施的所有回答；所以本经中法施所说之语 应当被看成是释迦牟尼本人所说之语。显然，义注将薄伽梵的印可之语作为证实本经内容的正确性的依据。[166]

法施获说法第一比库尼之誉

后来，在一次四众云集的场合，薄伽梵宣布 法施长老尼是释迦圣教中能说法的女弟子之上首，并授予法施 “比库尼中最佳说法者(Dhammakathiko)”之誉。 法施即是所谓“释迦圣教中说法第一(Etadagga)比库尼”，她能获得如此荣衔，依靠的是往昔的巴拉密：

在十万个长纪元以前的Padumuttara[红莲胜上]正遍觉者的时代，法施的前世是一名女仆，她曾剪下自己的头发，用卖头发的收入供养 红莲胜上正遍觉者的上首声闻Sujāta[善生]长老，并发愿成为 说法者中上首。女仆死后生于天界，在之后的近十万个长纪元里经历天上人间的轮回。 在92个长纪元以前 Phussa[意译：圆满吉祥如意华丽]正遍觉者的时代，她成为一名财政大臣（即毗舍佉的前世）的妻子，这位财政大臣受三位王子之命 负责监管供养觉者及其弟子们饮食的事宜。他们出于强烈的信仰而慷慨地做了双倍的供养。

在从那之后的92个长纪元里，她继续经历天上人间的轮回，直到当前这个长纪元。在Kassapa[饮光]正遍觉者（释迦牟尼之前的上一位正遍觉者）的时代，她是Kikī[蓝松鸦]王的七位公主中的老六，名叫善法(Sudhamma)。蓝松鸦王是Kāsi[迦尸]国的君主，其七位公主都对觉者的圣教有虔诚的信仰，所以她们都向父王请求出家。但是蓝松鸦王驳回了七位公主的请求，所以她们只能以居家者的身份修行。七位公主在其两万年的寿命中都一直保持独身持戒梵行。

第一位名叫Samani[意译：女沙门]的公主 后来成为释迦牟尼教法中的大声闻，名叫Khemā[167]。 第二位名叫Samanagotta[意译：沙门种]的公主 后来也成为释迦牟尼教法中的大声闻，名叫Uppalavaṇṇā[莲华色]。 第三位公主名叫Bhikkhunī，她后来成为释迦牟尼教法中持律第一的比库尼，名叫Paṭācārā[意译：衣行]。 第四位公主名叫Bhikkhudayika[意译：比库施主]，她后来成为释迦牟尼教法中Khippābhiññā[疾速殊胜智]第一的比库尼，名叫Kuṇḍalakesā[意译：耳环头发]。 第五位公主名叫达摩(Dhammā)，她后来成为释迦牟尼教法中穿粗衣第一的比库尼，名叫Kisāgotamī[意译：乔达摩家族的憔悴女]，著名的芥子喻即是有关她的故事。 第七位公主名叫Sanghadāyikā[意译：僧伽施主]，她后来成为释迦牟尼教法中著名的大施主，名叫 鹿子母毗舍佉[168]，舍卫城东园鹿母讲堂即是她捐赠供养的。

排行第六的善法公主在其两万年的寿命耗尽后继续轮回天上人间，并在我们的释迦牟尼成就正遍觉之前投生为王舍城中一位富豪的女儿，长大成人后嫁给另一位富豪的儿子，即毗舍佉。她过着豪门贵妇的生活直到三十多岁，然后出家修行成就阿拉罕果，最终圆满了自己在十万个长纪元以前所发之愿：成为 说法第一者。

在增支部义注中也有提到释迦牟尼赞扬法施的圣洁品质。

释迦牟尼在听许毗舍佉发言之后，如是赞扬道：“我的女儿法施已根除对过去现在未来诸蕴的渴爱。”之后那位觉者又说道：“已根除对过去现在未来诸蕴的渴爱的人，是诸漏已尽的圣者，值得供养。”

所以，依薄伽梵之意，法施比库尼所作的回答明确、真实、精准，值得信赖、堪为依止。

我们应当竭尽全力修习观照，以便领悟法的真谛。我们也要有信心，经历连续的勤奋禅修，我们一定能领悟真实法。

愿你们以此听闻《小问答经》开示的功德，都能勤勉禅修来领悟此经中的一切法，速得涅槃 而灭尽包括修习观智所生之苦在内的一切苦！

善哉！善哉！善哉！

[2016年9月29日22:39杀青]

汉译附录一、王舍城与竹林精舍

王舍城Rājagaha

梵语Rājagṛha, Rajagriha; 今称Rajgir，古音译“罗阅祇”；位於今印度比哈尔省(Indian state of Bihar, Located at 25.03° N 85.42° E )，巴特那市(Patna)南侧。平均海拔73公尺，四周有五山围绕。频婆娑罗王时，由上茅宫城(Kuwāgrapura，又称旧王舍城)迁都至此。摩羯陀国(Magadha)之都城，本城出土遗留陶瓷，可以追溯至西元前1000年，但是当时人类活动的实情尚为无知。[169]

王舍城是摩羯陀国的都城，似乎曾有两个不同的城；旧城是一小山上的城堡，可能叫Giribbaja[山栏城][170]，非常古老，传说由一位叫Mahāgovinda的建筑大师布局(见VvA. p.82; 然D.ii.235说此人建了七座城)。其山脚下的新城则显然是由频婆娑罗王所建。

……

诸注疏解释说，只有在正遍觉者的时代和转轮王的时代，此城才有人居住，在其它时期则是亚卡(Yakkha[药叉])们的居所。此小山的北面即是Dakkhināgiri国(SA.i.188)。

释迦牟尼出家之后没多久，曾从Anomā河徒步90英里(J.i.66)前往王舍城。频婆娑罗王遇见释迦牟尼在街上托钵，得知释迦牟尼的身份和志向后，频婆娑罗王请求释迦牟尼一旦成就所愿[成佛]就访问王舍城，释迦牟尼答应了此请求(见《Pabbajjā Sutta出家经》及其义注)。所以在成就无上正遍觉后的第一年，释迦牟尼度化了Tebhātika Jatilas之后，即从Gayā[菩提伽耶]前往王舍城，受到频婆娑罗王及其随从的盛大欢迎。……正是在此次访问中，频婆娑罗王供养了竹园，释迦牟尼收了舍利弗和目犍连两大弟子(详见Vin.i.35ff )；由于王舍城中大量居家者加入僧团，民众谴责释迦牟尼破坏了他们的家庭；不过这些责备只持续了七天。在这些出家剃度的人中就有Sattarasavaggiyā[十七群比库]和Upāli[优波离]。

觉者释迦牟尼在王舍城度过了第一个雨安居后，又接着过了凉季和热季。民众厌烦于到处都能看见比库，觉者知晓后，先去了dakkhiṇāgiri[南山]，然后去往迦毗罗卫(Vin.i.77ff)。

根据《Buddhavamsa觉者种姓》的义注，觉者在王舍城又度过了第三、第四、第十七和第二十个雨安居。之后他就以舍卫城作为总部，尽管他也常去王舍城。……

许多学处都是在王舍城制定的。释迦牟尼在逝世前最后一次到访王舍城时，未生怨王Ajātasattu[阿阇世]正在盘算着攻打Vajji[跋耆]人，未生怨王派出他的大臣Vassakāra前往觉者所在的鹫峰，询问自己的胜算(D.ii.72)。

释迦牟尼逝世后，以摩诃迦叶波为首的僧团选定王舍城的七叶窟为第一次结集之地，并得到了未生怨王的全心护持(Vin.ii.285; Sp.i.7f.; DA.i.8f., etc.)。未生怨王也在王舍城起塔供奉自己分得的那份觉者舍利(D.ii.166)。……

王舍城是释迦牟尼时代的六大城之一，所以有许多重要的商路经过王舍城。其余五大城是Campā[瞻波], Sāvatthi[舍卫], Sāketa[沙计多], Kosambī[憍赏弥] 和 Benares[波罗奈斯] (D.ii.147)。

……

在释迦牟尼逝世时，王舍城有十八座大僧苑(Sp.i.9)……还有一座市政厅(J.iv.72)。城门每晚都关，关城门后就进不了城了（Vin.iv.116f.）。王舍城有32主门和64小门(DA.i.150; MA.ii.795)，其中一门名为Tandulapāla(M.ii.185)。王舍城外有一个大饿鬼城(MA.ii.960; SA.i.31)。

在释迦牟尼的时代，王舍城一直都有遭Licchavi[离车族]入侵的危险，王舍城的防御工事由未生怨王的大臣Vassakāra予以加强。在释迦牟尼的时代，王舍城的人口是1 8000 0000，其中一半在城内一半在城外，公共卫生状况不佳（SA.i.241; DhA.ii.43）[171]；正因王舍城很繁华，六群比库才以此为本部(Sp.iii.614)。王舍城未能幸免于瘟疫(DhA.i.232).

……王舍城的民众有不少固定的节日，其中最著名的是Giraggasamajjā节。会有戏班子到访并表演七天。(参见Uggasena的故事)

释迦牟尼逝世后不久，王舍城就失去了往日的繁华和重要性。Sisunāga王 迁都 广严城(Vesāli吠舍厘)，Kālāsoka[黑无忧王]再迁都于Pātaliputta[波吒厘子]城，此城即使在释迦牟尼的时代就已极具战略地位。当玄奘到的时候，他发现王舍城已荒废。

以上节译自《Pali Proper Names Dict巴利专名词典》对Rājagaha的解释。下面给出《大唐西域记》关于王舍城的记载。

《大唐西域记》卷9：「初，频毘娑罗王都在上茅宫城也，编户之家频遇火灾。一家纵逸，四隣罹灾，防火不暇，资产废业，众庶嗟怨，不安其居。王曰：“我以无德，下民罹患，修何德业可以禳之？”群臣曰：“大王德化邕[172]穆，政教明察，今兹佃民不谨，致此火灾，宜制严科，以清后犯，若有火起，穷究先发，罚其首恶，迁之寒林。寒林者，弃尸之所，俗谓不祥之地，人绝游往之迹。令迁于彼，同夫弃尸。既耻陋居，当自谨护。”王曰：“善，宜遍宣告居人。”顷之，王宫中先自失火。谓诸臣曰：“我其迁矣。”乃命太子监摄留事，欲清国宪，故迁居焉。时吠舍厘王闻频毘娑罗王野处寒林，整集戎旅，欲袭不虞。边候以闻，乃建城邑。以王先舍于此，故称王舍城也。官属、士、庶咸徙家焉。或云：至未生怨王乃筑此城，未生怨太子既嗣王位，因遂都之。逮无忧王[173]迁都波吒厘城，以王舍城施婆罗门，故今城中无复凡民，唯婆罗门减千家耳。」(CBETA, T51, no. 2087, p. 923, a18-b6)

竹园veḷuvane

……释迦牟尼在此竹园度过了第二、第三和第四个雨安居(BuA.3)……此地十分安静，参加第一次结集的比库们在努力结集之后即于此地(Kalandakanivāpa[撒饵喂松鼠处])休息。……(Vin.ii.289f).

……释迦牟尼逝世后，阿难陀在竹园住了段时间，在此期间讲说了《Gopakamoggallāna Sutta守护者目犍连经》。

……

在释迦牟尼还在世时，竹园的大门口建起两座塔，分别供奉Aññā Kondañña[憍陈如](SA.i.219)和Moggallāna[目犍连](J.v.127)的舍利。

之所以叫竹园是因为其被竹子(veḷu)环绕。竹园被十八腕尺高的围墙环绕，有门户和高楼[174](SNA.ii.419; Sp.iii.576)。

释迦牟尼逝世后，Upāli[优波离]的弟子Dāsaka[大象拘]住在竹园，并在竹园剃度了Sonaka[苏那拘]和他的五十五名伙伴[175]。后来Sonaka从竹园前往Kukkutārāma[鸡园](Mhv.v.115 f, 122; Dpv.iv.39)。

在竹园精舍的主建筑的其中一边 是一处叫Ambalatthika[芒果园]的建筑(MA.ii.635)，园内亦给修苦行的比库建有senāsana[坐卧处](MA.ii.932).

据玄奘说，Kalandaka nivāpa[撒饵喂松鼠处](玄奘称其为Karandavenuvana[迦兰陀竹园])就在王舍城北一里处。

撒饵喂松鼠处kalandakanivāpe ：

在此处定时撒饲料(nivāpa)喂松鼠。据说曾经有位国王在此处野餐，喝醉后睡着了，他的随从见状便四散而寻花摘果去也。不料酒气引来了一条蛇，若不是树神化作一只松鼠喳喳叫着吵醒了国王，此蛇就会从邻近的树枝逼近而咬到国王。出于感激，国王下令从此以后定时喂养此地的松鼠。参见UdA.60; SnA.ii.419.

以上节译自《Pali Proper Names Dict巴利专名词典》对Veḷuvane和kalandakanivāpe的解释。下面给出《大唐西域记》等关于迦兰陀竹园的记载。

《大唐西域记》卷9：「山城北门行一里余，至迦兰陀竹园。今有精舍，石基甎室，东辟其户。如来在世，多居此中，说法开化，导凡拯俗。今作如来之像量等身。初，此城中有大长者号迦兰陀，时称豪贵，以大竹园施诸外道。及见如来，闻法净信，追昔竹园居彼异众，今天人师无以馆舍。时诸神鬼感其诚心，斥逐外道，而告之曰：“长者迦兰陀当以竹园起佛精舍，汝宜速去，得免危厄。”外道愤恚，含怒而去。长者于此建立精舍，功成事毕，躬往请佛，如来是时遂受其施。」(CBETA, T51, no. 2087, p. 922, a21-b2)

《翻译名义集》卷7：「迦兰陀：《善见律》及《经律异相》云是山鼠之名也。时毘舍离（Vaiśālī ）王入山，于树下眠。有大毒虵欲出害王。于此树下有鼠下来，鸣令王觉。王感其恩，将一村食供此山鼠[176]。乃号此村为迦兰陀。而此村中有一长者，居金钱四十亿；王即赐于。长者之号由此村故，所以名为迦兰陀长者也。《三藏传[177]》云：园主名迦兰，先以此园，施诸外道。后见佛又闻深法，恨不以园得施如来。时地神知其意，为现灾怪，怖诸外道，逐之令出。告曰：‘长者欲以园施佛，汝宜速去。’外道含怒而出。长者欢喜建立精舍，躬往请佛。」(CBETA, T54, no. 2131, p. 1167, c13-23)

北传的上述传说既不符合世间常情也不符合佛教义理。以世间常情而论，迦兰陀大长者既然“时称豪贵”，另外买个园林将这些外道迁过去就是了，何需“地神”搞怪，弄得“外道愤恚，含怒而去”？本可皆大欢喜，却出昏招与他人结梁子，做到大长者的有这么不通人情世故的吗？再说凡事有先来后到，就这么把别人挤出去，在此局面之下，佛陀会不考虑众生的讥嫌就这么接受此园的供养？就佛教义理而论，尤其是就大乘义理而论，菩萨的福德不可思议，该是菩萨的园子，外道们就算在菩萨未成佛前都住不成，何况成佛后！外道们踏进园子地都要冒烟，福报镇不住故。或者迦兰陀大长者当初刚想把园子供养外道，天神们晚上就来托梦阻止。相比之下，南传律藏的记载更可信[178]。频婆娑罗王是佛的坚定拥护者，这是南北共许的，由频婆娑罗王把自己的园林供养给佛陀，期间并无波折，也无鬼神搞怪，这才合理。

汉译附录二、重大术语汉译決择

薄伽梵Bhagavant

《巴利语汇解》: bhaga意为祥瑞、吉祥、幸运，vant意为具有、拥有；bhagavant直译为“具祥瑞者”。

诸经律义注采用语源学的方法解释了bhagavā的六种含义：

1.以具诸祥瑞（bhāgyavā’ti）故为bhagavā；

2.以已破坏（bhaggavā’ti）一切危险故为bhagavā；

3.以有诸福德（bhagā assa santī’ti）故为bhagavā；

4.以分别（vibhattavā’ti）一切法 故为bhagavā；

5.以亲近（bhattavā’ti）诸过人法 故为bhagavā；

6.以已除去诸有（bhavesu vantagamano’ti） 故为bhagavā。（Pr.A.1 / Vm.142-4）

在巴利圣典中，通常用Bhagavā来尊称释迦牟尼。

《巴汉词典》：Bhagavant：(bhaga吉祥/幸运的+vant具有),【阳】具有吉祥的人(古义译：众佑，世尊。古音译：婆伽婆、婆加伴、薄伽梵。)

Bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammasāmī Tathāgato 薄伽梵是 知所应知者，见所应见者，具眼者，具智者，具法者，具梵者，说者，宣说者，义之指导者，与不死者，法主，如来。

Nd1.142, 466.﹑Sp.pārā.I,123.﹑Vism.210.︰“（1）Bhāgyavā 具足祥瑞(具有 生起世间出世间之乐而得达彼岸的施戒等的吉祥之德)；（2）bhaggavā yutto 具足破坏(贪瞋痴、一切恶法)； （3）bhagehi ca 吉祥相应(成就百福特相的色身)；（4）vibhattavā 以分别(诸法)；（5）bhattavā 具足亲近(天住、梵住、圣住，身、心与执著的远离，空、无愿、无相三解脱，及其他一切世间出世间的过人法)；（6）vantagamano bhavesu Bhagavā tato”ti. 由 已除去诸有(bhavesu vantagamano’ti) 故为薄伽梵。 Nd1.144﹑Sp.pārā.I,125.﹑Vism.212.︰bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṁ, gamanasaddato gakāraṁ, vantasaddato vakārañca dīghaṁ katvā ādāya Bhagavāti vuccati. 「有中舍离旅行者（bhavesuvantagamana）」：但现在取bhava[有]的bha字，取gamana[旅行]的ga字，取vanta[舍离]的va字，再将a变成长音的ā，故称Bhagavā[薄伽梵]。

问答Vedalla

即是所谓“九分教”中的最后一种。南传九分教是指①sutta契经②geyya应颂③veyyākaraṇa记别④gāthā讽颂⑤udāna自说⑥itivuttaka如是语⑦jātaka本生⑧abbhutadhamma希法⑨vedalla问答。此见于《律藏·经分别·大分别》：

‘‘ Ko nu kho, bhante, hetu ko paccayo, yena bhagavato ca vipassissa bhagavato ca sikhissa bhagavato ca vessabhussa brahmacariyaṃ na ciraṭṭhitikaṃ ahosī ’’ ti? ‘‘ Bhagavā ca, sāriputta, vipassī bhagavā ca sikhī bhagavā ca vessabhū kilāsuno ahesuṃ sāvakānaṃ vitthārena dhammaṃ desetuṃ. Appakañca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Apaññattaṃ sāvakānaṃ sikkhāpadaṃ. Anuddiṭṭhaṃ pātimokkhaṃ. “尊师！以何因缘，毘婆尸[彻观]薄伽梵、尸弃[孔雀]薄伽梵、毘舍浮[胜吼牛王]薄伽梵之梵行不久住耶？”“舍利弗！毘婆尸薄伽梵、尸弃薄伽梵、毘舍浮薄伽梵，疲厌而不广为弟子说法，彼等仅有少量的①契经②应颂③记别④讽颂⑤自说⑥如是语⑦本生⑧希法⑨问答，不为弟子们制立学处，不诵别解脱律。”

北传旧译所谓“九分教”和“十二分教”以及玄奘所译的“十二分教”彼此互有出入，与南传的出入当然也不少，兹繁不述，单说最后一种。北传最后一种是优婆提舍（梵upadeśa，巴upadesa），玄奘译为论议。隋慧远(523～592)所著《大乘义章》卷一释“十二部经”义，其中：「第十二者名优婆提舍。此名论义。问答辨理。名论义经。名义如是。」(CBETA, T44, no. 1851, p. 470, b8-9)。可见论议与问答是分不开的关系。所以北传的Upadeśa [论议]和南传的vedalla[问答]基本是一个意思，即南北传的“九分教/十二分教”的最后一种 基本一致。

形成态saṅkhāra & 超异协同形成态abhisaṅkhāra &

超异协同形成态识/业识abhisaṅkhāraviññāṇa

Saṅkhāra的字根构成是saṁ[共/集/合/正/同时]+ kar[做/制作]，所以直译为“协同造/一起作/和合制作/正做/同时做”。 saṅkhāra对应的梵语saṃskāra古汉译为“行”，此译其实并无什么道理。若根据梵文字根saṁ +kṛ 来译，与巴利字根义差不多相同；若根据北传语境，如《俱舍论》曰：“行名造作。”《大乘义章》卷二曰：“有为 集起，目之为行。”《大乘义章》八曰：“起作名行。”也与巴利字根义差不多相同；不过若据《俱舍颂疏》一曰：“造作&迁流二义名行，据此义边，色等五蕴，俱合名行。”《俱舍光记》一之余曰：“若于造作，或约迁流，余四蕴亦名为行。”其中“迁流”之义多少算跟“行”字之义沾边。 在南传语境下将saṅkhāra译为“行”不仅常常词不达意，而且有时造成句子读不通。末学反复決择后认为应根据上下文译为“制备态/形成态/心形态”。下面节译Buddhist Dictionary、PTS P-E dictionary和《相应部·被吞噬经》《清净道论》的解释来说明。

Buddhist Dictionary

saṅkhāra: 此词根据上下文有不同的意思，应仔细辨别。

(I)此词或指“the act of ‘forming’‘形成’之行为”；或指“the passive state of ‘having been formed’‘已被形成’的被动状态”；或以上二义皆有。

1. 在依它起十二支中，saṅkhāra有主动的方面，它形成业。它表示善恶身语意业。参见S:12:2, 27. ……

2. ………

3. 此词也指五蕴中的第四蕴(saṅkhārakkhandha)，包括所有内心形成态，无论它们是否属于业识。参见S:22:56, 79.[179]

4. 此词进一步意指任何 依靠诸缘所形成的事物(saṅkhata[古译“有为”])，包括一切世间存在。在著名的”诸形成态无常，诸形成态苦” (sabbe saṅkhāra aniccā … dukkhā)中即是此义；此中saṅkhāra属于无所不包的术语dhamma (事物)，因为dhamma还包括 非被形成的、不依靠诸缘的元素(asaṅkhata-dhātu[古译“无为界”])也即Nibbāna。

(II) Saṅkhāra有时义指‘有意愿的努力’，例如在四如意足(iddhi-pāda)中，在sasaṅkhāra-[有加行]和asaṅkhāra-parinibbāyī[无加行-入灭者]中； 在阿毗达摩术语 asaṅkhārika-[无加行的-]和sasaṅkhārika-citta[有加行的-心]中，无加行=自发的，有加行=受激励的。

PTS P-E dictionary

Saṅkhāra源自saṁ协同 +kṛ作，此词吠陀中无有，但在史诗梵语和经典梵语中有saṁskāra一词，义为“preparation制备”和“sacrament神圣典礼”，并在哲学著作中有“former impression往昔印象，disposition性情倾向”之义。参考vāsanā[熏习/习气[180]]。

saṅkhāra是佛教哲学中最艰深的术语之一。佛教哲学看待世界和事件的方式完全是能所交融的，这是东方特有的，所以几乎没有哪个西洋术语能精准地译出其义。我们只能以此词在各种上下文中的具体运用来表达其意趣，而非定死一个词作为确定的译名。

saṅkhāra直译为“制备，筹备”；用来指（识和身命的）协同因素，成分，成分之潜能；(复数)协同作用，因和合/诸缘之聚，见S.III,87[181]; (参DhsA.156，彼处释sa-saṅkhāra义为：带有“ussāha努力, payoga方法/前行/加行, upāya手段, paccaya-gahaṇa缘-薮”)； 合成物，积堆。

  1. 对于某个给定的过程或结果的诸缘之积堆——例如(i.)造成生命或后有的 诸缘或诸特性之聚；任何事物的要素或元素(-saṅkhāra)，例如āyusaṅkhāra寿命的元素[古译“寿行”](见于D.II,106; S.II,266; PvA.210); bhavasaṅkhāra[古译“有行”], jīvitasaṅkhāra[古译“命行”], (见于D.II,99, 107). (ii.) 诸必要条件，诸前提；或 协同作用(协调行为)，身语意的前提：kāyasaṅkhāra, vacīsaṅkhāra, cittasaṅkhāra/ manosaṅkhāra[古译“身行”“语行”“心行/意行”]，分别指“呼吸”“寻和伺”“受和想”“因为彼等与……相应/先行于彼等”，见于M.I,301 (cp. 56); S.IV,293; Kvu 395 (cp. trsln 227); Vism.530以下; DhsA.8; VbhA.142以下。
  2. 五蕴之一，包括所有citta-sampayutta-cetasikā dhammā [心相应心所法][182]见于Dhs.1 (cp. M.III,25). 然而正如kāya既代表身体也代表行为，同样地，称为saṅkhārā的具体的精神综合体 也倾向于表达 有意图的思维活动的协调行为，此乃术语abhisaṅkhāra所隐含的意思。 在M.III,99[中部第120经]中saṅkhārā是指 引起特定的往生的心的意志、意图； 在S.II,82[183]中说到的 [由一个进入了无明的人 所]造作(abhisaṅkharoti[超异协同造作])的 puññaṃ saṅkhāraṃ[有福德的形成态]、apuññaṃ saṅkhāraṃ[非福德的形成态]、āneñjaṃ saṅkhāraṃ[不动形成态]，在D.III,217 & Vbh.135中被列为三种abhisaṅkhāra[184]； 在S.II,39, 360; A.II,157中saṅkhārā等同于sañcetanā[意图/意志]； 在Miln.61中saṅkhārā作为khandha[蕴]被cetanā[思](purposive conception有意图的构思)取代； 在依它起十二支中的saṅkhārā被看成是 依循业果法则引生paṭisandhiviññāṇa[结生识]的名蕴。……

3. saṅkhārā(复数)的通俗义。 在惯用语句“aniccā vata saṅkhārā诸形成态的确无常 uppādavaya-dhammino法具兴衰性故” (D.II,157; S.I,6, 158, 200; II,193; Th.1, 1159; J.I,392, cp. Vism.527)中，saṅkhārā之义相当通俗，就是指“命/身命”； 而sabbe saṅkhārā义指“一切事物，一切身命，一切所创造的”。……因此saṅkhārā在广义上是指 由先在的诸因缘造作而成的 一切事物。……在S.II,178中sabbe saṅkhārā义指五蕴而详尽一切被合成的样态；……

《相应部·蕴篇·第二十二蕴相应·第79被吞噬经》：

Kiñca, bhikkhave, saṅkhāre vadetha?又，比库们！为什么你们称它为形成态？ Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘ saṅkhārā ’ ti vuccati.比库们！‘超异协同造作成所合成的[态]’，因此被称为‘形成态’。 Kiñca saṅkhatamabhisaṅkharonti?超异协同造作成何等所合成的[态]呢？ Rūpaṃ rūpattāya [rūpatthāya (ka.)] saṅkhatamabhisaṅkharonti,以色性[185]而超异协同造作成所合成的色； vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti,以受性而超异协同造作成所合成的受； saññaṃ saññattāya saṅkhatamabhisaṅkharonti,以想性而超异协同造作成所合成的想； saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti,以形成态性而超异协同造作成所合成的形成态； viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti.以识性而超异协同造作成所合成的识。 Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘ saṅkhārā ’ ti vuccati.比库们！‘超异协同造作成所合成的[态]’，因此被称为‘形成态’。

《清净道论·第十七说慧地品》的解释：[186]

Saṅkhatamabhisaṅkharontīti saṅkhārā. Apica avijjāpaccayā saṅkhārā, saṅkhārasaddena āgatasaṅkhārāti[187] duvidhā saṅkhārā.“超异协同造作成 被合成的[态]”故为形成态。形成态有二种：（1）以无明为缘而有的形成态；（2）由于说形成态的语句而来的形成态。 Tattha puññāpuññāneñjābhisaṅkhārā tayo, kāyavacīcittasaṅkhārā tayoti ime cha avijjāpaccayā saṅkhārā. Te sabbepi lokiyakusalākusalacetanāmattameva honti.此中：（1）有福德的、非福德的、不动超异形成态三种，及身、语、心形成态三种，此六为 以无明为缘而有的形成态；它们都只是世间的善不善意志力[思]而已。

Saṅkhatasaṅkhāro, abhisaṅkhatasaṅkhāro, abhisaṅkharaṇakasaṅkhāro, payogābhisaṅkhāroti ime pana cattāro saṅkhāra-saddena āgatasaṅkhārā.（2）复次，被合成的形成态，被超异合成的形成态，超异协同造作的形成态，有加行的超异协同形成态，这四种是 由于说形成态的语句而来的形成态。 Tattha ‘‘ aniccā vata saṅkhārā ’’ tiādīsu (dī. ni. 2.221, 272; saṃ. ni. 1.186) vuttā sabbepi sappaccayā dhammā saṅkhatasaṅkhārā nāma.此中：在“诸形成态的确无常”等句中所说的 一切具有众缘的诸样态，名“被合成的诸形成态”。 Kammanibbattā tebhūmakā rūpārūpadhammā abhisaṅkhatasaṅkhārāti aṭṭhakathāsu vuttā, tepi ‘‘ aniccā vata saṅkhārā ’’ ti (dī. ni. 2.221; 272; saṃ. ni. 1.186) ettheva saṅgahaṃ gacchanti. Visuṃ pana nesaṃ āgataṭṭhānaṃ na paññāyati.在义注中所说的 业所生的三地色非色诸样态，是“被超异合成的诸形成态”；这亦包摄于“诸形成态的确无常”的句子中，然而不清楚彼各自的来处。[188] Tebhūmikakusalākusalacetanā pana abhisaṅkharaṇakasaṅkhāroti vuccati, tassa ‘‘ avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañceva saṅkhāraṃ abhisaṅkharotī [189]’’ tiādīsu (saṃ. ni. 2.51) āgataṭṭhānaṃ paññāyati.复次，三地善不善意志力[思] 名为“超异协同造作的形成态”。其来处明确见于“诸比库，如果任何进入了无明中的人，超异协同造作有福德的形成态”(S.II.82.《相应部·因缘篇·第十二因缘相应·第51彻底深观经》)等句。 Kāyikacetasikaṃ pana vīriyaṃ payogābhisaṅkhāroti vuccati, so ‘‘ yāvatikā abhisaṅkhārassa gati, tāvatikā[190] gantvā akkhāhataṃ maññe aṭṭhāsī ’’ tiādīsu (a. ni. 3.15) āgato.由于身心的精进，名为“有加行的超异协同形成态”，它来自“去到特别制备所具有的那么远为止，去了那么远之后车轴无损而住立”(A.I.112. 增支部第三集第15经)等句。

Na kevalañca eteyeva, aññepi ‘‘ saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro ’’ tiādinā (ma. ni. 1.464) nayena saṅkhāra-saddena āgatā aneke saṅkhārā[191].不只是此等理趣而已，也有其它由于说形成态的语句的理趣而来的种种形成态，如“毗舍佉贤友！入想受灭的比库语形成态第一个被灭，其后是身形成态，其后是心形成态。”(M.I.302.)等。 Tesu natthi so saṅkhāro, yo saṅkhatasaṅkhārehi[192] saṅgahaṃ na gaccheyya,然而此等一切形成态，无不摄在被合成的形成态中。[193]…….

综上所述，将saṅkhāra译为“协同形成态”最能彰显缘起缘生之见地，不过方便起见末学简记为“形成态”。如此一来，就应将abhisaṅkhāra [abhi+saṅkhāra]译为“超异协同形成态”。abhisaṅkhāra通常是kamma的同义词；那为什么要将业称为“超异协同形成态”呢？末学认为可以从如下的角度理解：

一个善业要被造下才能形成，不能说一个善业未造前就已经有了，所以业当然算是一种形成态；造业绝非单凭思心所就足矣，思心所要协同诸心所、众缘聚齐才能形成业，所以叫协同形成态；然而业能引当来异熟、而其它形成态则不能，所以业可谓是胜进的形成态。“假使百千劫，所作业不亡；因缘会聚时，果报还自受。”业有“不亡”/“被累积”的特殊性、而其它形成态则没有，所以业可谓是特殊的形成态。由此，业可谓是“特殊胜进(abhi-)”的形成态，即：业是“殊胜形成态”，换句话说，“殊胜形成态”是“业”的异名。 由于“殊胜”一词在大乘语境下被赋予了强烈的褒义的感情色彩，而此处所谓的“特殊胜进”并无任何感情色彩；所以末学使用“超异”一词代替“殊胜”一词，即：超异协同形成态=业。

需要依靠许多缘，一个善业才能被造下而形成；在形成该善业的诸缘中，思心所是最主要的，它决定着业的善恶，所以常说业等于思心所。就凡夫而言，在所有6种心路过程中的速行阶段的思心所 都有累积业的作用；而有分、死亡、结生 等离路心 作为异熟心，其思心所都不具有累积业的作用；阿拉罕圣者的思心所在任何情况下都不具有累积业的作用。所以不能在业和思心所间永远划等号。 那么为了区别“业”和“思心所”而引入“超异协同形成态”一词就有必要了。

“业”的字面义是“造作”，但不区别“所造作”和“能造作”，因为皆有此二义；引入“超异协同形成态”一词就能强调“所造作”之义，而区别于“思心所”的“能造作”之义。或者说，kamma[业]包括 主动和被动两方面(能造&所造)：(凡夫速行心的)cetanā[思]和abhisaṅkhāra[超异协同形成态]。

既然abhisaṅkhāra通常是业的同义词，那么abhisaṅkhāraviññāṇa[直译“超异协同形成态识”]就可义译为“业识”，所以摩诃慈尊者在本讲记中将其意译为“善恶业累积识”是非常合理并且贴切的。

“业识”一词是汉土佛门的常用术语，从《大乘起信论》和《释摩诃衍论》，到各宗祖师们对大乘经论的各种疏解，再到《宗镜录》，乃至禅门各种语录、各种传灯录……凡此种种，无不是在真常唯心的见地下使用“业识”一词、无不是在说“万法归一、当体不二”（真常心是业识的本体），这与南传所说的“善恶业累积识”实乃貌合神离！未能逮住南传根本理路的人，很难区分二者；此事亦非三言两语所能说清，暂且按下不表。 此外，《瑜伽师地论》卷九讲“缘起体”时说到的“随业识”，倒是与南传所说的“善恶业累积识” 似有结构对应关系，在见地上也无明显的根本冲突，在理上似乎还略有些相通。可惜末学当下水平所限，不能堪梵本，尚无力详加论述。

在此需要说明的是，“识”虽有“眼识”“意识”“业识/善恶业累积识”等种种不同名称，“识”的自性却只有一种。因为“识”是甚深复杂的高维存在，“眼识”只是单就“识”的一个维度/一种功能而言；同样，所谓“善恶业累积识”也只是单就“识”的一种功能而言。 义注中说“indriya机能根”一词有“控制/限制”之义，当“识”被眼机能根限制时就称为“眼识”，这有点像一个中央解码器通过不同带宽的滤波器来接受所有外部信号；此中央解码器在处理不同频段的外部信号时 处于不同的工作模式下、表现出不同的功能。诸根门就好比不同带宽的滤波器，识就好比中央解码器。如同中央解码器本身就有寄存器，识自性就有累积善恶业的功能；但不能说“眼识”或“意识”有累积善恶业的功能。“眼识”“意识”“业识”等种种不同名称，是从各自的角度 来片面地描述“识”的一个侧面/一个维度/一种模式，“识”本身作为甚深复杂的高维存在 实际上是符号语言无法描述的、是离言的！

因为必须强调“众生业果不相杂乱”的定则，所以绝不能说“全宇宙唯是一个识”，而宁可说“一人一个识”——这可不是什么灵魂论！简要而言，众生业果不相杂乱 意味着 每一个补特伽罗都有其主体间差别的绝对性 和 其内在高维结构的动态相依性；每一个补特伽罗 实际上都是“一团”动态高维相依结构，此动态高维相依结构 绝非他宗所谓的“个体灵魂/命我/真我”，因为彼之“个体灵魂/命我/真我”都是“常”&“一”，而绝无“内在的动态相依高维结构”。此理甚深微细难解难说，若于此详说十页尚不能阐明；然本书重点是 如实觉照六门以看透而捨断爱取，为避喧宾夺主，兹且按下不表。

被合成的saṅkhata

此词对应的梵语saṁskṛta古汉译“有为”，意思是“有造作”；末学觉得此译未能曲尽幽微，还是译为“被合成的/所制备的”比较好。因为Saṅkhata是动词saṅkharoti的过去分词，而动词saṅkharoti的意思是“合成”“制备”：

Concise P-E Dict：saṅkharoti: [saṃ + kar + o] restores重建/恢复; prepares制备; puts together合成。

PTS P-E dictionary：Saṅkharoti,[saṁ集/合 + kṛ造/作] to put together合成, prepare制备, work作。

saṅkharoti和saṅkhāra的梵文字根构成都是saṁ +kṛ，巴利字根都有saṁ+ kar，所以saṅkhata、saṅkharoti和saṅkhāra这三个词是近亲。之前已述saṅkhāra译为“形成态”，那么此处将saṅkharoti译为“合成”、saṅkhata译为“被合成的”，就既符合字根义“saṁ +kṛ [协同造/一起作/和合制作]”，又能体现此三词之间的近亲关系。

Saṅkhata加否定前缀a-构成asaṅkhata[古译“无为”]，对应地末学新译为“非被合成的”。在南传语境下asaṅkhata-dhamma[非被合成的样态] = nibbāna[涅槃]。 对“saṅkhata[被合成的]有为”&“asaṅkhata[非被合成的]无为”之义的翻译和理解，事关对整个释迦圣教的正确理解，实在是需要长篇大论地深入探讨，不过在本书中为免喧宾夺主 暂按下不表，兹姑且译出PTS P-E dictionary对saṅkhata的解释：

Saṅkhata,[saṅkharoti[194]的过去分词; 梵saṁskṛta] 1. put together, compound合成的; conditioned具有众缘的, produced by a combination of causes由诸因的和合所产生的, “created,” brought about as effect of actions in former births作为往昔业的果而生的 S.II,26; III,56; Vin.II,284; It.37, 88; J.II,38; Nett 14; Dhs.1085; DhsA.47. As nt. that which is produced from a cause, i. e. the saṅkhāras作为中性名词等同于形成态 S.I,112; A.I,83, 152; Nett 22. asaṅkhata not put together非合成的, not proceeding from a cause非出自因的 Dhs.983 (so read for saṅkhata), 1086; Ep. of nibbāna涅槃的代名词 “the Unconditioned”无条件的 (& therefore unproductive of further life所以不产生后有) A.I,152; S.IV,359 sq.; Kvu 317 sq.; Pv III,710 (=laddhanāma[半名] amataṁ[无死甘露] PvA.207); Miln.270; Dhs.583 (see trsln ibid.翻译同上), 1439. The discernment of higher jhāna- states as saṅkhata is a preliminary to the attainment of Arahantship观照静虑相应诸样态为被合成的 是成就阿拉罕果的基础 M.III,244. Cp. abhi°; visaṅkhita; visaṅkhāra. — 2. cooked已烹的, dressed已去毛待烹的 Mhvs 32, 39. — 3. embellished装饰的 Mhvs 22, 29.

彼彼超异喜欣tatratatrābhinandati

tatra是“彼，那”之义，故tatratatra直译为“彼彼”，依本经上下文义译，应为“处处”。 abhinandati(abhi殊胜+nandati喜欣)是指特殊的且深隐的喜欣/乐著，它不像日常的喜好耽乐那样 可以用意志来压制住、用决心来戒除，而只能靠观智镇伏、靠道智永拔；所以名为“超异喜欣”，以区别于“平常喜欣(日常的喜好耽乐)”。

合起来，“彼彼超异喜欣”意译就是“处处深隐乐著”。

“彼彼超异喜欣/处处深隐乐著”是taṇhā渴爱的三大特征之一；因为渴爱具有导致再生与乐著&爱染伴生在三界九地处处深隐乐著 这三大特征，所以渴爱是特殊且深隐的，不能把渴爱与日常所说的肤浅的贪欲混为一谈。比如思维不净可以镇伏淫欲 却不能镇伏渴爱，三果永拔淫欲随眠 却未拔渴爱随眠。由于阿毗达摩将各种贪婪、淫欲和渴爱都归于贪心所的名下，使得学人常常忘记了渴爱的深隐与特殊，而将渴爱混同于平常的各种贪心。

理解了渴爱的深隐与特殊，才能理解为什么只有修习毗钵舍那获得观智和道智 才能捨断渴爱。不修观照而只修各种仪轨、歌呗、戒禁、断食、肉体折磨，或以封建礼教在精神上自我逼迫，统统只能暂时压制“平常喜欣(日常的喜好耽乐)”、不能正断“超异喜欣”，故永无解脱。此外，单凭呵斥贪欲渴爱也不能正断“超异喜欣”（因为超异喜欣是离言的，任何言说皆于此力有不逮）。

有人认为，不需修离言观照而只需深入思考“一切所对境不由自方所成 故空无自性/一切所对境由自识所变现”等哲理（虽然此等哲理很合逻辑），就能镇伏“超异喜欣”；“能正思择、最极思择”，就能正断“超异喜欣”而成就解脱。 这其实是先以 思所成慧 偷换 毗钵舍那修所成慧，然后又妄图 唯以思择入现观，殊不知坐在蒲团上思来择去想到驴年也还是个“念头”啊！

尽管在初修毗钵舍那时会运用默念/思忖/思所成慧，但毗钵舍那修所成慧本身不是推理思考判断、不是概念思维（不是个“念头”）、更不是逻辑归谬！毗钵舍那修所成慧本身远离、超越概念思维，毗钵舍那是离言照见、是“现量”不是逻辑“比量”，第四观智以上都是寂然详照。所谓“思择契经义、思择摩怛理迦义”“能正思择、最极思择”终究还是思所成慧、不是毗钵舍那修所成慧，是八正道中的正思维不是正念！若以 思所成慧 鱼目 毗钵舍那修所成慧，岂不堕相似法耶？居相似法而自傲者 深可悲悯。北传似乎一直无力区分正思维和正念观照（有时还混淆正三摩地和正念观照），这岂不成了唯有“七支正道”（甚至唯有“六支正道”）？！如是北传具足“八支正道”耶？

还有人认为，应当一边观照六门所缘，一边深入思考“当下所缘不由自方所成 故空无自性/当下所缘由自识所变现”等哲理（虽然此等哲理很合逻辑），修出定解后继续强化深化之，当此定解之力够强时，凭此定解之力来断渴爱、拔随眠、得道果。 此等说法貌似如理，实则大谬。

某些所缘确由自识所变现，比如修止禅时的白遍所缘，纯由禅修者想成；但当这些所缘由自识变现出来时，当场就转起了渴爱和执取。有实修体验者都知道，白遍似相极为光净鲜白、可爱可乐、不动（恒常），入白遍安止时，白就是我、我就是白；白遍圆满具足常乐我净。即使禅修者当场明确知道 此白遍唯由自心想成（白遍想才能现、一不想它它就不现，实修过的都自知、不由他知），也丝毫无损白遍之常乐我净，故不能伏断渴爱和执取！

同样，已得白遍似相者 无论对于‘自己所对的白遍似相不由自方所成 故空无自性’的胜解力有多强，都丝毫无损白遍之常乐我净、故不能伏断渴爱和执取！ 于“白遍似相唯是自识所现”之见 或“白遍似相无自性”之见 得强力胜解者，若彼于濒死时作意修习 令白遍似相及上述强力胜解现前，彼必对白遍似相及上述见解生起渴爱执取；由如是所生渴爱执取故彼生欲界天——依然堕在三界轮回。

由此可知：对“当下所缘由自识所变现/不由自方所成 故空无自性”等哲理的定解，无伏断渴爱之力用！尚不能伏断，何况永拔！其实任何定解之力都不能伏断渴爱，无论该定解是否合理！又奢摩他禅修从来不能伏断渴爱，“定解+奢摩他”也不能伏断渴爱；唯有直接照见刹那生灭相乃至能所俱灭相 方能伏断渴爱，唯有以如是观智所引道智 方能正断渴爱。

此乃北传闻所未闻之法，中国佛教徒尤应深思此理而生悚惧。

生灭udayabbaya & 破灭bhaṅga & 灭尽nirodha

世间的教授们大多认为这三个词是同义词，末学却不以为然。在日常生活巴利语的惯用法中，它们是同义词；在巴利语的阿毗达摩用法中，它们就不是同义词了。 举个类似的例子来说，chanda和lobha/rāga在日常生活巴利语的惯用法中是同义词，都是“欲”的意思，即chanda也被用来指应受谴责的欲望。但阿毗达摩对其作了引申，用chanda特指意欲(动机)，用lobha/rāga特指贪欲/爱染(烦恼)。lobha/rāga肯定是不善；chanda则不定，当chanda与善心所相配合时，能够起 为达成良善目的的善欲 的作用（chanda属于13共它心所，在善恶无记性上是可变的，也就是由其它心所 决定心的善恶无记性，chanda只相应地承担彼善恶无记性）。

同样地，阿毗达摩对udayabbaya[生灭]、bhaṅga[破灭]、nirodha[灭尽]这三个词作了引申定义，区别限定了它们的使用范围。 其中，udayabbaya[生灭]是第四观智所见，bhaṅga[破灭]是第五观智所见，nirodha[灭尽]是第十四和第十五观智所见；观智的进展意味着认识发生机制和认知模式的根本转变，而存在论以认识论为前提，有什么样的认识模式 就有什么样的存在模式，所以说 不同观智所见的存在 其相貌乃是不同的。既然已经严格区别了第四观智、第五观智、第十四&十五观智，那么也应当区别udayabbaya[生灭]相、bhaṅga[破灭]相和nirodha[灭尽]。

udayabbaya=udaya[兴起]+vyaya[衰落]，所以第四观智所见之灭是vyaya[衰落]。而且第四观智仅能见 所知之vyaya[衰落]相，尚未能见 能知之vyaya[衰落]相；直到第五观智才能 双照 所知与能知之灭——此第五观智所见之“能所俱灭”相 称为bhaṅga[破灭]相，以区别于所知之vyaya[衰落]相。第十四&十五观智 所见 是 无相——既无vyaya[衰落]相 也无bhaṅga[破灭]相，此无相是 一切名色之相都完全彻底灭尽，故称nirodha[灭尽]。

在释迦圣教中，一个有情=“一团”依它起，这个有情=这“一团”依它起、那个有情=那“一团”依它起，这“一团”依它起和那“一团”依它起 互为增上而又“泾渭分明(业果不相杂乱)”，并且任何“一团”依它起 都是既有广度、又有深度(e.g.现行vs随眠)、还有自反馈/嵌套(i.e.熏习/累积)的复杂动态高维结构。对于“这个有情”而言，nirodha[灭尽]不但是“这‘一团’依它起”在其全部广度上的灭，而且此灭涉及“这‘一团’依它起”的全部深度。nirodha[灭尽]不是某一特定现象刹那生灭的那种灭，而是在“这个有情”内的所有名色现象、在“这一团依它起”的全部广度和深度上、“无余灭尽”。 无明、行、识、名色.etc刹那刹那都在“灭(vyaya)”，但那种“灭(vyaya)”不是完全的和绝对的、不是“无余灭尽”，那种“灭(vyaya)”只是某一特定缘生样态之刹那现起 衰落下去了，并不涉及依它起的广度、更不涉及依它起的深度。

正因为 某一特定缘生样态刹那生灭的那种灭 只是一种vyaya[衰落]、而不是nirodha[灭尽]，所以 即使无明刹那刹那“灭(vyaya)”、而凡夫们依然刹那也不曾见谛得解脱。烦恼缠刹那刹那“灭(vyaya)”而不碍随眠，业刹那刹那“灭(vyaya)”而不碍累积……任何“一团”依它起 都是复杂高维存在，不但有层层相依的深度、还有反馈/嵌套（熏习/累积），若认为依它起是一种“唯现象论”就很难区分vyaya和nirodha之别；进一步来说，任何“一团”依它起 的复杂性高维性 不但体现在其流转的过程和方式中，也必然地体现在其还灭的过程和方式中，所以必有四种沙门果之别、必有声闻与正遍觉者之别、必有“共通平等涅槃”和“特殊胜进涅槃”之别（详见下下页）；若认为依它起“唯是假名/施设（表象）”，这些就很难说通了；并且极易堕入“一时顿悟、一悟一切悟”之邪见，而这会根本否定整个声闻道。把依他起二维平面化 是外道对释迦圣教的“降维攻击”，可怜多少末法众生 跌落向天魔的“二向箔[195]”！

综上所述，汉译vyaya、bhaṅga和nirodha这三个词时 应当设法有区别地措辞。玄奘将nirodha译为“灭尽”，与南北传的语境都相随顺，所以末学也采纳此译名。 在《清净道论》叶均译本中，bhaṅga被译为“坏灭”，此译名显得有些“温吞吞”、而与禅修体验不相随顺：第五观智所见之“能所俱灭”是雷霆万钧之灭、是势吞山河之灭，极度震撼，这与禅修者之前所照见的那种“温吞吞”的“衰落下去的过程(vyaya)”绝然不同；第五观智所见之“能所俱灭”相 完全颠覆禅修者之前的世界观，于此“能所俱灭”之时，禅修者的旧世界观 崩溃破灭了、对生活的那种“隐隐的期待”破灭了，所以末学将bhaṅga译为“破灭”来表达这种意味。 而udayabbaya=udaya+vyaya，其中udaya的本义是“兴起”，vyaya的本义是“衰落”，所以第四观智所见之“生灭”是“兴衰”的过程。不过udaya若直译为“兴起”在阿毗达摩语境下常常会有歧义，译为“生起”则更符合南北传的语境；vyaya若直译为“衰落下去”则太啰嗦，宜简要译为“灭去”，亦足以和“生起”相呼应。 如此“灭去”“破灭”“灭尽”这三个译名既都含有“灭”字、又能互相区别，而且也尽量生动地表达了各自的意趣。

达得触Sacchikiriyā

(梵sākṣāt-kriyā ),【阴】北传古译“作证”“现证”。古译意在“亲自达得”，不幸的是“证”在现代汉语中通常是“证明”之义，与古义相去甚远。《清净之道》对sacchikiriyā有明确的定义(Vism.697.)：Phassanāti adhigantvā ‘‘ idaṃ mayā adhigata ’’ nti paccakkhato ñāṇaphassena phusanā. Imameva hi atthaṃ sandhāya ‘‘ sacchikiriyā paññā phassanaṭṭhe ñāṇa ’’ [“触”是 当到达/获得时 使用智之触 通过亲身体验来 触，然后有“我已到达/获得此”的言说；关联于此义，而说达得触慧 是在触的意义上的智。] 由此可知，sacchikiriyā有“到达”/“获得”/“接触”之义，故末学新意译为“达得触”。

共通平等涅槃sāmañña nibbāna &

特殊胜进涅槃visesa nibbāna

sāmañña既有“共通/壹性”之义也有“平等”之义，visesa既有“胜进（导致进步的）”也有“特殊”之义。

“nibbāna[涅槃]”的字面意思是“熄灭”，此熄灭不但是依它起在其全部广度上的熄灭，而且此熄灭涉及依它起的全部深度，因而必包括现行熄灭和随眠/业力熄灭两层；所以才有sāmañña nibbāna和visesa nibbāna的不同名称，用以从不同深度上描述依它起的熄灭。

所谓“sāmañña nibbāna[共通平等涅槃]”是从现行熄灭上讲，所谓“visesa nibbāna[特殊胜进涅槃]”是从随眠/业力熄灭上讲。 举例而言，须陀洹所见的涅槃、阿拉罕所见的涅槃和正遍觉者所见的涅槃，此三涅槃从现行熄灭上讲都是一样的，此三涅槃从随眠熄灭上讲却是不一样的。具体来说：

一、须陀洹和阿拉罕和正遍觉者所见的涅槃之现起都是‘寂灭无相无转起’，此‘寂灭无相无转起’共通于须陀洹和阿拉罕和正遍觉者所见的涅槃，并且三者所见的‘寂灭无相无转起’之熄灭是一样的、三者所尝的寂静之味是平等的；所以sāmañña nibbāna最好译成“共通壹性平等涅槃”；不过本书为了简化而只写成“共通平等涅槃”。

二、须陀洹所见涅槃的随眠/业力熄灭 和阿拉罕所见涅槃的随眠/业力熄灭 显然不同（殊异）；阿拉罕所见涅槃并非一切习气全部熄灭、正遍觉者所见涅槃一切习气彻底熄灭，后者显然胜过前者；所以visesa nibbāna最好译成“特殊胜进涅槃”。

如同识的自性唯有一种，却有眼识、意识、业识等种种不同名称；涅槃的自性也唯有一种，却有共通平等涅槃、特殊胜进涅槃、有余依涅槃、无余依涅槃等等种种不同名称。

确认智sammasana-ñāṇa

sammasana源自sammasati，sammasati此的字根是sam（正确地）+ mas（接触/感觉），所以Buddhist Dictionary将此词解释为“comprehension, determining确认”，并将其看作是vavatthāna（区别/差别/确定/决定）的近义词。但是叶均在《清净道论》中却将sammasana译为“思维”，这应是依水野弘元的巴利语辞典来的；水野弘元应当是依其对应的梵文之古汉译而将sammasana译为“思维”；这就成了梵语系佛教 对 汉译巴利语系佛教 的单词级入侵：将sammasana译为“思维”，这在梵语系佛教的语境下或许是恰当的，但在巴利语系佛教的语境下却是错误的！因为“sammasana思维”在南传义理中是指现量认知（其实《瑜伽师地论·摄异门分之上》也说“现量为依说名思惟，比量为依说名分别”），而现代汉语读者会将“思维”误解为“逻辑推理/概念运算”的比量认知，所以sammasana不能译为“思维”。

用一个巴利术语对应的梵文之古汉译 来解释此巴利术语的意思，这个方法本身 会导致 梵语系佛教的见地 侵入 汉译巴利语系佛教；应当避免这个错误的进路，而尽量只是依 巴利字根和巴利语系佛教的整体语境，来理解和翻译一个巴利术语——英语系的学者比库们正是这样做的；所以“巴英综合汉译”可以比 依水野弘元的辞典进行所谓的“巴汉直译” 更清纯、更精准。

汉译附录三、干观者的经证与理证

干观者，巴利语sukkhavipassaka，拆字作sukkha-vipassa-ka，其中sukkha为“干燥的”之义，sukkha-vipassa为持业释复合词，意为“干燥的观”“干观”。接尾词ka在此表示“作…者”“拥有…者”之意。因此，sukkha-vipassa-ka义为“拥有干观的人”“作干观者”，简译作“干观者”。“干观者”这个词没有出现在原典中，而是常出现在义注中（如《显扬心髓》《五论义注》），它是对原典内容义理的正确描述。

《Abhidhammapiṭake论藏 Puggalapaññattipāḷi人施设 巴利原典》：

①Kathañca puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya? 什么人是内心止的得利者，而不是增上慧法之观的得利者呢？

Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ, na lābhī lokuttaramaggassa vā phalassa vā. Evaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. 在这里有一种人是诸色俱行或无色俱行等至的得利者，而不是出世间道或果的得利者。这样的人是内心止的得利者，而不是增上慧法之观的得利者。

②Kathañca puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa? 什么人是增上慧法之观的得利者，而不是内心止的得利者呢？

Idhekacco puggalo lābhī hoti lokuttaramaggassa vā phalassa vā, na lābhī rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. Evaṃ puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. 在这里有一种人是出世间道或果的得利者，而不是诸色俱行或无色俱行等至的得利者。这样的人是增上慧法之观的得利者，而不是内心止的得利者。

③什么人既是内心止的得利者，也是增上慧法之观的得利者呢？

在这里有一种人既是诸色俱行或无色俱行等至的得利者，也是出世间道或果的得利者。这样的人既是内心止的得利者，也是增上慧法之观的得利者。

④什么人既不是内心止的得利者，也不是增上慧法之观的得利者呢？

在这里有一种人既不是诸色俱行或无色俱行等至的得利者，也不是出世间道或果的得利者。这样的人既不是内心止的得利者，也不是增上慧法之观的得利者。

《Pañcapakaraṇa-aṭṭhakathā五论义注》对此段的注释：Lābhī hotītiādīsu – lābhīti lābhavā paṭilabhitvā ṭhito已得到已住立. Ajjhattaṃ cetosamathassāti“内心止”： niyakajjhattasaṅkhāte自己内在的被合成的[有为的] attano citte在自己的心中 uppannassa生起的 cetosamathassa心的止（samatha奢摩他）. Adhipaññādhammavipassanāyāti“增上慧法之观”： adhipaññāsaṅkhātāya khandhadhammesu作为被合成的[有为的]蕴法的增上慧 aniccādivasena pavattāya vipassanāya无常时转起的观. Rūpasahagatānanti“色俱行”： rūpanimittārammaṇānaṃ以色相为所缘的 rūpāvacarasamāpattīnaṃ色界等至的. Arūpasahagatānanti“无色俱行”： na rūpanimittārammaṇānaṃ不以色相为所缘的 arūpasamāpattīnaṃ无色界等至的. Ettha ca paṭhamo aṭṭhasamāpattilābhī puthujjano在这里第一种：于八等至得利的凡夫. Dutiyo sukkhavipassakaariyasāvako第二种：干观者圣声闻. Tatiyo aṭṭhasamāpattilābhī ariyasāvako第三种：于八等至 得利 的 圣声闻. Catuttho lokiyamahājano veditabbo第四种：应知[是指]世间的大王.

《人施设》所说的这四种人同样出现在《增支部》第四集的第92、93、94经，意思完全相同，只是一二三四的排列顺序不同而已。增支部的义注《Manorathapūraṇī满足希求》在解释此处（A II 92-93）的“内心止”与“增上慧法观”的义涵时说：

ajjhattaṃ cetosamathassāti“内心止”： niyakajjhatte自己内在的 appanācittasamādhissa安止心三摩地. Adhipaññādhammavipassanāyāti“增上慧法观”： saṅkhārapariggāhakavipassanāñāṇassa掌握诸形成态的观智.（A-a II 325）。也即增上慧法观包括了观智和道果智。如此按照经教法，《人施设论》所说的“是增上慧法之观的得利者，而不是内心止的得利者”就是 不得安止而得掌握诸形成态的观智的人。这正是摩诃慈大师所说的“纯观乘者[巴利语suddhavipassanāyānika，拆字作suddha-vipassanā-yāna-ika，其中suddha在此意为“纯粹的”“不混杂的”，它与vipassanā合成持业释复合词suddha-vipassanā，义为“纯粹的观”“纯观”。如此，suddhavipassanāyānika意为“拥有纯观车乘的人(以纯粹的观作为车乘的人)”“制作纯观乘的人”“依纯观乘而行的人”，简译作“纯观乘者”。“纯观乘者”常出现在疏抄中，是“干观者”的同义词。]”。

又，在《增支部》第四集第170经《Yuganaddha sutta双运经》（A II 156-57）中说有四种能得阿拉罕的修行方法：

……尊者阿难这么说：

“贤友们，凡任何在我面前记说达到阿拉罕果的比库、比库尼，全都以这四种方法，或以其中之一，以哪四种呢？

贤友们，这里，比库修习以止为先的观。当他修习以止为先的观时 道生起，他实践、修习、多作彼道，当他实践、修习、多作彼道时 断除诸结、灭尽随眠。

Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.其次，贤友们，比库修习以观为先的止。当他修习以观为先的止时 道生起，他实践、修习、多作彼道，当他实践、修习、多作彼道时 断除诸结、灭尽随眠。

其次，贤友们，比库修习止观双运。当修习止观双运时 道生起，他实践、修习、多作彼道，当他实践、修习、多作彼道时 断除诸结、灭尽随眠。

其次，贤友们，bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti.于某一比库，对于法的掉举 坚执着 意。 贤友们，总会有那一刻：当心内住、安住、成为一趣、等持时，彼道生起；他实践、修习、多作彼道，当他实践、修习、多作彼道时 断除诸结、灭尽随眠。

贤友们，凡任何在我面前记说达到阿拉罕果的比库、比库尼，全都以这四种方法，或以其中之一。”

此中的第二种方法是“修习以观为先的止”，增支部的义注《满足希求》在解释此处时说：

Vipassanāpubbaṅgamanti vipassanaṃ pubbaṅgamaṃ purecārikaṃ katvā samathaṃ bhāveti, pakatiyā vipassanālābhī vipassanāya ṭhatvā samādhiṃ uppādetīti attho.“以观为先的止”：令观先行、为先，完成后修习奢摩他。此乃‘本来已得观者 站立于观 然后令三摩地生起’之义。（A-a II 346）

《增支部·双运经》所说与中部义注《Papañcasūdaniyā增扩净除》在注释《Dhammadāyādasutta法嗣经》时所说相同：

“修行方法”：有人修习以止为先的观,有人修习以观为先的止。怎么说呢？在此，有人先得近行三摩地或安止三摩地,这是止；他观彼及彼相应法为无常等,这是观。如是先止后观，因此说“他修习以止为先的观”。他修习以止为先的观之后 道生起,他实践、修习、多作彼道,当他实践、修习、多作彼道时 断除诸结、灭尽随眠。他如此地修习以止为先的观。

再者，有人于此尚未得前述的止，便观五取蕴为无常等,这是观。彼观圆满 则 心一境性 以在那生起的诸法中捨离所缘的方式 而生起,这是止。如是先观后止，因此说“他修习以观为先的止”。当他修习以观为先的止时 道生起，他实践、修习、多作彼道，当他实践、修习、多作彼道时 断除诸结、灭尽随眠。他如此地修习以观为先的止。[196]

修习以止为先的观之后 或 修习以观为先的止之后，在出世间道的刹那，止观成为双运。 应如是地了解此处的修行方法。

此外，《相应部·十二、因缘相应·（七）大品·须尸摩经》谈到，一群比库自述自己未得无色寂静解脱和世间五神通，是慧解脱者。巴利经文虽没有明确说这些比库未得禅那，但相应部义注《Sāratthapakāsinī显扬心髓》明确将其说为“无禅那的干观者” S-a II 117:

Paññāvimuttā kho mayaṃ āvusoti, āvuso, mayaṃ nijjhānakā sukkhavipassakā paññāmatteneva vimuttāti dasseti.“贤友啊，我们是慧解脱”[此句]表示“贤友啊，我们是无禅那的干观者而以慧[来]解脱”。

《显扬心髓》接下来又说：

Api pana tvaṃ, susimāti idaṃ kasmā ārabhi为何用“须尸摩啊！你”这句? Nijjhānakānaṃ sukkha- vipassakabhikkhūnaṃ pākaṭakaraṇatthaṃ为了显明 无禅那的干观比库们. Ayañhettha adhippāyo- na kevalaṃ tvameva nijjhānako sukkhavipassako在此意思是：不是只有你[指须尸摩]是无禅那的干观者, etepi bhikkhū evarūpāyevāti这些比库也是.

“无禅那的干观者”并非南传经论及其义注独有，北传经论也有类似记载。《杂阿含·須深经》正文中明确说慧解脫阿罗汉未得禅那。《杂阿含经》卷14：

「时，彼须深语比丘言：「尊者！云何？学离欲、恶不善法，有觉有观，离生喜乐，具足初禅，不起诸漏，心善解脱耶？」比丘答言：「不也，须深！」复问：「云何？离有觉有观，内净一心，无觉无观，定生喜乐，具足第二禅，不起诸漏，心善解脱耶？」比丘答言：「不也，须深！」复问：「云何？尊者离喜，舍心住正念正智，身心受乐，圣说及舍，具足第三禅，不起诸漏，心善解脱耶？」答言：「不也，须深！」复问：「云何？尊者离苦息乐，忧喜先断，不苦不乐舍，净念一心，具足第四禅，不起诸漏，心善解脱耶？」答言：「不也，须深！」复问：「若复寂静解脱起色、无色，身作证具足住，不起诸漏，心善解脱耶？」答言：「不也，须深！」须深复问：「云何？尊者所说不同，前后相违。云何不得禅定而复记说？」比丘答言：「我是慧解脱也。」」(CBETA, T02, no. 99, p. 97, a5-21)

《成实论》卷11〈139 断过品〉：「如《须尸摩经》中说 离七依处亦得漏尽，故知依欲界定亦得尽漏。」(CBETA, T32, no. 1646, p. 324, b16-18)。 又卷16〈194 三慧品〉：「又《须尸摩经》中说“先法住智后泥洹智”，是义不必先得禅定而后漏尽；但必以法住智为先然后漏尽。故知除诸禅定。除禅定故说《须尸摩经》。」(CBETA, T32, no. 1646, p. 368, a3-6)

《瑜伽师地论》卷18：「云何智慧能得清净？谓彼除灭 能染污心 乃至 能障究竟涅槃 五种盖已，即依未至、安住未至，如先所得苦集灭道诸无漏智，于诸苦中思惟真苦、乃至于道思惟真道，便得无余三界离欲诸漏永尽。如是由先所得智慧为依为导、能证清净。」(CBETA, T30, no. 1579, p. 376, a23-29) 又卷69：「复次唯依诸静虑及初静虑近分未至定，能入圣谛现观；非无色定。」(p. 682, b27-28) 又卷100：「一切异生复有九依 能尽诸漏。何等为九？谓未至定、若初静虑、静虑中间、余三静虑、及三无色，除第一有。[197]」(p. 881, a8-10)

既然南传《相应部义注》和北传《杂阿含》《成实论》《瑜伽师地论》皆说 不得禅那也能得漏尽，可见干观/纯观是非常古老的，应当是根本上座部未分裂前就已经存在了。

以上南北传经论所说之经证已十分明确，但仍有人因《相应部·三摩地经》中释迦牟尼之语而迷惑：

Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. 比库们，应须修习三摩地。比库们，已正确专注的比库 能如实知。[198]

有人将此句译为“比库们，应修习定。比库们，得定的比库 能如实知。”并将此句认为是 必须修习奢摩他(samatha)的证明。这就涉及到samatha[奢摩他]和samādhi[三摩地]和samāhita[三摩哂多]的区别问题，以及samādhi[三摩地]和samāhita[三摩哂多]的翻译问题。

先说翻译问题。上文中的samādhiṃ是samādhi的宾格；samāhito则是samāhita的第三人称单数，samāhita是动词samādahati的过去分词，samādahati是由saṁ+ā+dhā[(梵dhā, dadh)放置/忍受]+a构成，字根义为“完全放置/正确安置”，巴英辞典的解释是To put together（置于一处）。所以samāhita字面义为“已/被正确安置于一处”，也即“已置心一处”；此词玄奘音译为“三摩呬多”义译为“等引”（引生等故、等所引故 名等引，谓制伏五盖已、身心平等安和）。 samādhi玄奘音译为“三摩地” 依字根义 译为“等持”（谓心住于一境平等维持也），玄奘之前的旧译格义翻为“定”。采用玄奘的译名可以明确地区分“等引(samāhita三摩呬多)”“等至(samāpatti三摩钵底)”“等持(samādhi三摩地)”“止(samatha奢摩他)”“静虑(jhāna禅那)”“根本(appanā安止)”“近分(upacāra近行)”七者,奈何“汉传‘佛’教”一向不买玄奘的账，固执旧译而笼统颟顸地将上述七者都用“定”字指称；从而引发了严重的义理混乱，这种混乱而今又祸及南传。[199]

再说区别问题。 《小问答经》中法施说“毗舍佉贤友！凡心一境性者，这是三摩地”；《清净之道》巴本85页：“三摩地是什么？三摩地有许多种类、有不同模式。如果一开头便试图作涵盖一切的详细解答，不但不能达到其说明的目的意图，反使更陷于混乱。因此我仅应说：善心一境性为三摩地。……什么是三摩地的语义？以等持[samādhāna]之义为三摩地。为什么名为等持呢？即 在一所缘上 平等[samaṃ]、平正[sammā]持[ādhāna]&安置[ṭhapanati] 其心&心所；是故 心&心所 藉助彼法的威力 而平等、平正、不散动、不散乱地 住立在一所缘上，应知此即等持。……什么是三摩地的特性、作用、现起、近因？这里的三摩地是以不散乱为特性，以消灭散乱为作用，以不抖动为现起，依照‘Sukhino cittaṃ samādhiyati乐者等持[正等安置]心’的语句，故说 乐为三摩地的近因。”[200] 北传《俱舍论》卷四云：“三摩地谓心一境性。”《瑜伽师地论》卷十一云：“三摩地者，谓于所缘审正观察心一境性。”

综上所述，“三摩地”与“心一境性”在南北传中都是同义词；而“一境性”是“遍一切心心所（遍行心所）”，所以三摩地遍于一切心，即无论散乱心还是不散乱心、无论善心还是不善心、无论止还是观都有三摩地； 三摩呬多是 已制伏五盖引生身心平等安和的三摩地，俱摄根本近分与世间出世间； 三摩钵底通常是指世间的色界四静虑加无色界四静虑，以及出世间果定，唯摄根本不摄近分； 禅那/静虑不但通于奢摩他和毗钵舍那，而且俱摄根本近分、通于世间出世间； 奢摩他的涵义则通常是最窄的，一般特指 将心止住于 单一概念所缘； “根本(appanā安止)”和“近分(upacāra近行)”通常仅限于奢摩他的范围。

下面从阿毗达摩的角度再单独详细说明samatha[奢摩他]和samādhi[三摩地]的区别问题。 究竟而言，三摩地就是一境性心所，一境性心所是遍一切心心所，遍一切心心所既能以概念(paññatti)为所缘，也能以究竟法为所缘；所以一境性心所既能以概念、也能以究竟法为所缘。以概念为所缘的一境性心所 就称为奢摩他三摩地，以究竟法为所缘的一境性心所 就称为毗钵舍那三摩地。无论奢摩他三摩地还是毗钵舍那三摩地，归根结底都是一境性心所；但是不能在奢摩他和三摩地之间划等号（定≠止）[201]、不能将三摩地仅仅局限为奢摩他。所以《相应部·三摩地经》中释迦牟尼之语 只能证明必须修习三摩地、不能证明必须修习奢摩他。

以概念为所缘的一境性心所，在未被奢摩他禅修强化而很弱时 就是散乱心，在已被奢摩他禅修强化时 就称为近行[近分]三摩地，在足够强时 就称为安止[根本]三摩地。

在未修足觉照时，一境性心所 不可能超越诸概念的浓厚遮蔽而到达究竟法、以究竟法为所缘，此时的觉照仍然是以诸概念为所缘，只是共外道的“清明”“惺惺着”。唯有持久地以“（如实）紧跟（感受的每一刹那的）变化”的方式 来“随观（受之）无常”，才能培育出刹那三摩地；唯有以此方式久久地培育刹那三摩地 直到它足够绵密、足够强悍，一境性心所才能超越诸概念的浓厚遮蔽而到达究竟法、以究竟法为所缘，此时的一境性心所 才能算作 真正的毗钵舍那三摩地。

奢摩他三摩地有 种种强度差别 而有从初静虑到第四静虑的深化，同样地，毗钵舍那三摩地也有 种种强度差别 而有从第一观智到第十四观智的深化[202]；并且 唯有 当毗钵舍那三摩地足够强时 才能真正看透名色。

可以说，奢摩他三摩地是稳定在特定单一概念上不动的能力，毗钵舍那三摩地是穿通诸概念的浓厚遮蔽而到达究竟法的能力。通俗而言，奢摩他三摩地是心的某种“安住”的能力，毗钵舍那三摩地是认识的某种“穿通到达（通达）”的能力。心的“安住力”和“通达力”是两种不同的能力，培育出一者并不自动具足另一者。已修习毗钵舍那三摩地至观智任运现前的人，若不专门修习奢摩他，尚不能入色界初禅安止；已修习奢摩他三摩地至无寻无伺的人，若从未以“跟紧变化”的方式来修习“无常随观”，就不具有刹那三摩地，更无观智可言。此外，阿拉罕的奢摩他三摩地 可能退到色界初禅安止以下，但阿拉罕的毗钵舍那三摩地 却不可能退到第四观智以下。这也说明 奢摩他三摩地与毗钵舍那三摩地 是两种不同的能力，一者退失并不会同步自动退失另一者。

此外还有圣道三摩地。圣道三摩地是以涅槃为所缘的出世间三摩地，是 奢摩他三摩地与毗钵舍那三摩地一双的结合而互不超胜，所谓“止观双运”者也。 涅槃里既无概念也无名色，已穿透到底、无法再穿，则心的“通达力”已达至顶点；涅槃里没有杂多、是“无二”，无法散乱，则心的“安住力”已达至顶点；心的“安住力”和“通达力”同时达至顶点并且完美平衡，是出世间三摩地的特征。此外，以涅槃为所缘的出世间三摩地还应包括圣果三摩地。

综上所述，巴利经论原典和义注中 说有纯观行道，是南传阿毗达磨理论内秉的要求；而“必须修习奢摩他(samatha)”的见解，恐怕只能建立在“极微必需论”上；这就要考证释迦牟尼在巴利经律论原典中何处开示、如何开示 观照 极微(paramāṇu)色聚(rūpa-kalāpa)，义注又是如何解释 极微 色聚的，以及为何色聚(rūpa-kalāpa)就是极微(paramāṇu)等等。可惜这些问题末学答不上来，读者需另外请教专家。

以上所说其实已足够，若有人仍感困惑，不妨从另一个角度深思：如何确保 禅修者不会将“奢摩他之光”错当成“智慧之光”？ 如何确保 被禅修所出之光照亮着的极微 不是 奢摩他之光所变现的幻象？[203]

最后，末学套用《相应部·须尸摩经》中圣言之句式来结束此文：

贤友，无论你理解或者不理解，我们是纯观行者。

  1. 本经是《中部》第44经，对应北传《中阿含经》第210经。 ↑
  2. 本书将The Buddha译为“那位觉者”，不译为“佛陀”，乃是因为“佛陀”一词的含义在大乘语境下被无限扩大 甚至被偷换了；在南传语境下The Buddha特指历史人物释迦牟尼，与“本初佛”、“大日如来佛”、“大乘佛”、“活佛” 等无关。 ↑
  3. 殊胜智古译“神通”，。 ↑
  4. 即是北传古音译的“阿罗汉”。话不投机半句多故、分河饮水故新音译为“阿拉罕”。 ↑
  5. 英：the method of dispelling various kinds of vedanās through vipassanāñāṇa。此说不妥。观智只是如实地照见诸受，观智并不除遣诸受，观智除遣的是 随逐眠伏在诸受中的所缘随眠；或者也可勉强说 由观智引生的道智除遣诸受；说“观智除遣诸受”不妥。 ↑
  6. “大师”一词是对缅语Sayadaw的意译，缅语中Sayaley是“小老师”之义，Sayadaw则是“大老师”之义。 ↑
  7. 华盖僧伽发问者：Chatta-Sanghika-Pucchaka。摩诃慈尊者在第六次结集时担任“提问者”，就如同摩诃迦叶波尊者在第一次结集时担任的角色。 ↑
  8. 此段解释仅见于December2006SBVMS纸版书，英本pdf版中无有。 ↑
  9. 经文中的感叹号只是表示巴利语中的呼格，不是表示惊叹。阿那含与阿拉罕之间的对话，语气是非常平和的。 ↑
  10. “Vedalla”means the Sutta Dhamma that was answered relying upon the knowledge or wisdom called“Veda”to the question put on the strength of self-satisfaction derived there from. 此句英义晦，兹且硬译。 ↑
  11. In other words, it may be described as a mini-Sutta Dhamma that was answered on the strength of a thorough knowledge of the Dhamma, to the question put through elated self-satisfaction. 此句英义晦，关于vedalla之义参见附录二。 ↑
  12. 详见附录一。 ↑
  13. 古印度人喜欢把数词当形容词用，这些数字仅仅是用来形容当时参加大典的人数很多，且大部分人于言下开悟，剩下的人也都皈依了。 ↑
  14. 也即只依靠专注聆听那位觉者的开示，就能达到 等效于近行三摩地的状态。不过末学认为：这是正遍觉者的专属特质；如果只依靠专注聆听一位凡夫的开示，听众就不可能达到近行三摩地——即使这位凡夫的开示如理如法。 ↑
  15. 即：具他心智的那位觉者 不会在与会听众未离障盖时就宣说四圣谛，若那位觉者已开始宣说四圣谛，就意味着与会听众已离障盖，也即达至等效于近行三摩地的状态；与会听众在此状态下 依那位觉者所说 当场观照自内名色，从而入圣谛现观。 ↑
  16. 警觉：being alert，也可译为“清明/清醒”，或北传所谓的“惺惺着”。 ↑
  17. 如此算来毗舍佉得初果之后又修习了5年才得三果。 ↑
  18. 依佛教传统说法，释迦牟尼时代平均人寿百岁，减劫期人寿每百年减一岁，所以现代平均人寿75岁（统计平均人寿时必须计入20世纪全球堕胎死于腹中的几十亿、两次世界大战等全球各地战乱中死的上十亿、苏联&非洲等大饥荒饿死的上亿、以及某国各种“运动”“跃进”和“批斗”中“非正常死亡”的上千万，还有各种癌症、车祸、工业事故等等等等，不能片面地只拿欧美国家战后的平均人寿说事），35×75÷100≈26。 ↑
  19. 《中部·法嗣经》：“比库们！你们要成为我的法之继承人，不要成为财物之继承人。我[出于]对你们的怜愍而想：‘弟子们是否能成为我的法之继承人，而不是财物之继承人。’“比库们！如果你们成为我的财物之继承人，你们因此会被指责：‘大师的弟子们住于财物之继承人，而不是法之继承人。’我也因此会被指责。” ↑
  20. 红莲胜上正遍觉者：Padumuttara Buddha过去24正遍觉者中的第10位。 ↑
  21. Phussa(古音译：补沙、弗沙、富沙)是星宿名，相当于中国古代二十八宿中的“鬼宿”。此星在古印度文化中代表圆满吉祥如意。（二十八宿，东方苍龙七宿：角、亢、氐、房、心、尾、箕； 北方玄武七宿：斗、牛、女、虚、危、室、壁； 西方白虎七宿：奎、娄、胃、昴、毕、觜、参； 南方朱雀七宿：井、鬼、柳、星、张、翼、轸。） ↑
  22. anupassati (anu随+passati看)：随观。Vism291说 随观是随顺且跟随 前前智而观照 之义；根据阿毗达摩，随观是指 随 缘生法的自相共相 而观。初学者不妨通俗地理解为“紧紧跟随感觉对象的变化而观”。 ↑
  23. 巴saṅkhārupādānakkhandha。“行取蕴”是古译，在南传语境下应义译为“被执取的心形态的积堆”。无论在南北传的语境下，将“saṅkhāra[行]”汉译为“行”都显得名不当实依俙属辞，理由详见附录二。 本书仍然沿用“行”“行蕴”“行取蕴”等古译，只是因为其简短而又广为人知，适合作为 长字符串“被执取的心形态的积堆”的缩略符来使用；但是当使用此等“缩略符”不能明确表达句义、甚至有歧义时，就使用“形成态”“形成态的积堆”“被执取的心形态的积堆”等新义译名。 ↑
  24. upādāna possesses a characteristic of its own having a tendency to attachment or clinging. ↑
  25. 这是说婆罗门教。 ↑
  26. 这是说耆那教。 ↑
  27. 所谓“以思择而得解脱”，这也算戒禁取，错在哪里详见附录二。 ↑
  28. Then, to complete the act of seeing, exertion will have to be made to perceive the object mentally with thoughtful intention and devotion of mind（cetanā）， This is saṅkhāra, volitional activity. 行蕴中包括50种心所，思心所虽只是其中之一，但却最显要；故此句就胜说 以‘思（意业力）’来完成看的动作是‘行（心形态）’。cetanā古译为“思”，saṅkhāra古译为“行”，此二古译都欠精准。cetanā应义译为“意业力”，saṅkhāra应义译为“形成态”或“心形态”。详见附录二。 ↑
  29. Dwelling upon mindfulness with volitional intention to complete the act of seeing is saṅkhārupādānakkhandha。 此句末学不解其义，兹且硬译。 ↑
  30. 此段就刹那说十二支依它起的彼分灭。无明触所生受为缘 故爱，爱为缘故取，取为缘故有，有为缘故生，生为缘故 老病死等诸苦差别；反之，观智生时，以明触所生受为缘、故不生爱取，无爱取故无有、无有故无生、无生故无老病死等。 观智所得的十二支依它起的还灭 是刹那至刹那的“部分灭”，而不是十二支依它起在微观刹那和宏观三世上“全部灭”；凡夫的观智总有遗漏，只能导致十二支依它起在微观刹那上“局部灭”，不能动摇十二支依它起的全局大势，十二支依它起在宏观三世上仍在流转不息；就好像一根只断了几根纤维的粗缆绳仍有捆绑之用。必须累积足够多的观智（处于11观智足够久）才能引生道智而令依它起究竟灭。 ↑
  31. 此就“形成态苦[行苦]”说，非就“苦苦”“坏苦”说。无观智者能知“苦苦”“坏苦”，然于“形成态苦[行苦]”无能寻思无能比度；是故无真实观智者虽可高谈无我空性，然必不能阔论五取蕴之“形成态苦性[行苦性]”。 ↑
  32. 此句意谓不能回答说五蕴是萨迦耶。 ↑
  33. tatratatrābhinandati (tatratatra彼彼+abhi殊胜+nandati喜欣)，意译为“处处深隐乐著”，详见附录二。 ↑
  34. 此句意译为：渴爱导致再生，渴爱与乐著&爱染伴生，渴爱[在三界九地]处处乐著，此乐著是深隐的特殊的。因为渴爱具有导致再生与乐著&爱染伴生在三界九地处处深隐乐著这三大特征，所以渴爱是特殊的且深隐的，不能把渴爱与日常所说的肤浅的贪欲混为一谈。详见附录二。《瑜伽师地论》卷86：「爱自性者，略有三种：一、后有爱，二、喜贪俱行爱，三、彼彼喜乐爱。如是三爱略摄为二：一者 有爱，二者 境爱。后有爱者，是名有爱；喜贪俱行爱者，谓 于将得现前境界、及于已得未受用境、并于现前正受用境 所有贪爱；彼彼喜乐爱者，谓于未来所希求境所有贪爱。」(CBETA, T30, no. 1579, p. 782, a5-11)，与此处巴利经文字面相合：ponobbhavikā[后有] nandīrāgasahagatā[喜贪俱行] tatratatrābhinandinī[彼彼喜乐]。但义理不合：不是渴爱分为 后有爱、喜贪俱行爱、彼彼喜乐爱 三种，而是任何渴爱都有 引发后有、喜贪俱行、彼彼喜乐这三特性。 ↑
  35. 此处英义晦：this “taṇhā” taking delight in its thirst for gratification of passions of continued existence。 ↑
  36. bhava古汉译“有”，字面义为“生命”“存在”“存在的状态”，在巴利经论中特指堕在三界轮回之中的“存在”：(1)在经藏中通常出现为kāma-bhava[欲有]、rūpa-bhava[色有]、arūpa-bhava[无色有]；(2)在论藏中（如《分别论》）则被分别为kamma-bhava[业有]和uppatti-bhava[生有]，来描述“存在”的两个层面。具体而言：kamma-bhava即是业力本身，这是“存在”的主动层面，包括善业和恶业，是再生之因；uppatti-bhava即是业所导致的再生，这是“存在”的被动层面，包括业等起的名色，是无记。 所以“不在三界轮回之中的‘存在’(i.e.道果心&涅槃)”就不属于bhava[有]，也就是出世间有为法和无为法都不属于bhava[有]。 摩诃慈尊者此处是就uppatti-bhava[生有]而说 “bhava[有]”的形成即是名色的再生。 ↑
  37. 所以渴爱并非贪财好色等肤浅贪欲。 ↑
  38. 所以若无观智而单单依靠受用粗弊衣食的苦行是不能断除渴爱的，否则苦界的众生便已断除渴爱。渴爱的处处乐著是深隐特殊的，唯有观智道智能断。单靠禁欲不能断除渴爱。 ↑
  39. Avijjā clouds all right understanding and shrouds the true nature of rūpa and nāma and their phenomena, causing the emergence of an erroneous view.注意无明也覆盖着名色的显现，所以未得第一观智的凡夫是见不到名色的，万丈红尘中的喜怒哀乐灯红酒绿不是究竟名色（而是概念/施设）。 ↑
  40. 善恶业累积识：英consciousness of the accumulation of merits and demerits。这是摩诃慈大师的解释，abhisaṅkhāraviññāṇa直译“超异协同形成态识”意译“业识”，详见附录二。 ↑
  41. 捨遣：paṭinissagga断念，定弃。叶均版《清净道论》译为“捨遣”，谢力版《无碍解道》译为“定弃”。《清净道论大疏抄》(Vism-mhṭ﹐CS:p.1.79)：“Saṅkhārānaṁ paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā.(捨遣诸形成态[行]的转起而作的随观，是捨遣随观。)”(Vism-mhṭ﹐CS:p.2.442)：“Paṭinissaggasaddo pariccāgattho, pakkhandanattho cāti paṭinissaggassa duvidhatā vuttā.(捨遣一语义谓 遍彻捨弃&跃入，故说捨遣有两方面。)” 注意 遍彻捨弃诸形成态的转起&跃入涅槃 是同步的、是一体两面，不是一前一后地先彻捨诸形成态之后再跃入涅槃。 ↑
  42. 无依住：巴anālaya : [an+ālaya]（ālaya即“阿赖耶”，义为“所依、住处”）直译“离阿赖耶/无阿赖耶”，义为“无依无住”。A. II. 34将“离染”称为“阿赖耶的废除”。 ↑
  43. 阿拉罕处于有余依涅槃状态时，其名色仍在相续继起，但此时的名色不算“取蕴”，因为阿拉罕灭尽渴爱故不执取其名色。 ↑
  44. 灭谛涅槃之义是指一切烦恼之灭尽、不是指一切一切都灭尽，此灭尽终结一切种苦、但绝非终结一切一切。 烦恼/苦/萨迦耶/bhava[有]只是轮回世间的一切，除此之外还有出世间的真实存在：道果&涅槃（出世间有为法&无为法）。 所以，灭一切有(bhava) ≠ 灭一切一切，萨迦耶灭 ≠ 一切一切灭。涅槃不是虚无，万不可认为涅槃是一切一切彻底断灭啥都不剩。 ↑
  45. 石女儿永远不会死，因为他从来就没被真的生出来过；自我永不灭，因为自我从来不曾真的存在过。 ↑
  46. “Nirodho”the Cessation, is complete and absolute。此句意谓“Nirodho灭”不是现象刹那‘生灭(udayabbaya)’的那种“灭(vyaya)”。无明、形成态[行]、识、名色.etc刹那刹那都在灭(vyaya)，但那种灭(vyaya)不是完全的和绝对的、不是“无余灭尽”。关于“Nirodho灭”和“vyaya灭”之间的区别详见附录二。 ↑
  47. How this Nibbāna is realized by way of Ariyamagga 此中“达得触”是对realize / realization的翻译，英文中realize / realization是对sacchikiriyā的翻译，关于为何将sacchikiriyā译为“达得触”，详见附录二。 ↑
  48. 关于sāmañña nibbāna和visesa nibbāna的译名，见附录二。 ↑
  49. It may be stated that at the brief moment of achieving sotāpatti-magga and sakadāgāmi-magga, one cannot possibly know or mentally observe the actual cessation of kilesa and bhava rūpa and nāma, because their presence is not conspicuous though they are capable of occurring. They just exist having the chance only to occur. Therefore, they are not perceived as vanishing in the shape of manifested things or elements. Only the realization of sāmañña Nibbāna, the cessation of the natural phenomena of matter and mind is obviously gained at the brief moment of ariyamagga. 此中所谓的“真实止息”应是指随眠&业力永薄/永断，而下页所谓的“ordinary cessation（普通止息）”应是指名色现行止息。 此段意谓在得圣道的刹那，圣者肯定知道自己见涅槃了，但未必知道哪些随眠&业力被永断。 参见下一条脚注。 ↑
  50. However, the manner in which cessation or destruction of kāmataṇhā, vyāpāda and mind and matter relating to kāmabhava take place, is not actually perceived and realized at the fleeting moment of reaching the stage of this magga. 意思是：阿那含道识并非确切地看见瞋恚之止息的发生方式、阿那含道识并非确切地看见 欲有相应名色之止息的发生方式。所谓“止息的发生方式”就是指 随眠&业力是如何被永断的。 这意味着：圣道见涅槃时 看不见随眠&业力是如何被永断的。 参见下两条脚注。 ↑
  51. In that extremely brief space of time, he only sees sāmañña Nibbāna which implies the complete cessation of the natural process of mental and physical phenomena as is ordinarily disclosed by vipassanāñāṇa. ↑
  52. The faculty of arahattamagga cleanses all kinds of kilesa, such as Ignorance, Bhavataṇhā etc. and in the absence of pleasurable attachment to existence, there is no chance for continued existence.This will not however be taken notice of at the brief moment of achieving magga. Only sāmañña Nibbāna which means the ordinary cessation of the phenomenal arising and dissolution of matter and mind (rūpa-nāma) as is usually found and noticed through vipassanāñāṇa, is noted and observed in a flash at the moment of magga. 末学猜测此中“ordinary cessation（普通止息）”是对sāmañña nirodha[共通灭尽]的翻译。此中“普通止息”应是指名色现行止息，“真实止息”应是指随眠&业力永薄/永断。涅槃包括了名色现行止息和随眠&业力永薄/永断两者，但是圣道识见涅槃只见现行止息、不见随眠&业力如何被永薄/永断；也就是说，圣道识在永薄/永断随眠&业力的那一刻，却不知道自己正在永薄/永断随眠&业力、也不知道自己是如何永薄/永断随眠&业力的。 末学认为，既然正遍觉者的圣道识与一切知智俱，那么正遍觉者在永断随眠&业力的那一刻，就应完全知道自己正在永断随眠&业力、以及自己是如何永断随眠&业力的。所以正遍觉者有能力教导如何永断随眠&业力，而独觉不能；声闻也是因为听闻了正遍觉者的教法之后才有能力教导众生的。 ↑
  53. The manner in which Bodhisattas used to contemplate on the phenomena of the arising and dissolution of the Upādānakkhandhā to attain Buddhahood is just the same as stated in the foregoing. 在释迦圣教中，菩萨道观照般若 也是如上所述而修，观照名色生灭既是声闻道也是成佛之道。当然菩萨道还要额外训练平衡慈悲与智慧的能力（即特别强化‘于彼中庸性心所’），以及无央数劫驰骋生死长夜广积资粮；但绝无额外的什么“自性空之慧”。释迦牟尼在菩提树下是顺逆照见依它起而成佛，不是推理思考什么“一切唯假名”之类的念头而成佛。 ↑
  54. 八正道分为戒、三摩地、慧三部分，如下表：
    正语 正业 正命 正精进 正念 正三摩地 正见 正思维
    戒 道分 三摩地 道分 毗钵舍那慧 道分
    作者 道分

    ↑

  55. 北传有人认为“以最极思择能入现观”，这等于说：五种作者道分不必协调一致，只管修习正思维 毗钵舍那也能进步、只要一枝独秀的正思维足够强大 就能入现观；孰是孰非，详见附录二。 ↑
  56. break through to catch at or grasp。突破名色和逮住涅槃是同步的，不是一前一后的。“突破”是“穿通名色相”之义，“逮住”是“捉住/抓住/逮捕/捕获无相”之义。 ↑
  57. 当随观到达最终阶段时，随顺智会按照禅修者的倾向而安住在三随观（i.e.无常随观、苦随观、无我随观）中的一个上。根据注疏，信机能根胜主导[占优势地位]者会安住在无常随观上；三摩地机能根胜主导者 会安住在苦随观上；慧机能根胜主导者 会安住在无我随观上。随观的最终阶段是禅修者体验解脱的入口，所以“随观的最终阶段”称为他的“解脱门”；随观的最终阶段即是随顺智，所以随顺智被称为“解脱门”。其中，（见诸形成态[行]空无我人众生的）无我随观 名为空解脱门，（去除归咎于‘想颠倒萦绕在诸形成态[行]之上’的颠倒相的）无常随观 名为无相解脱门，（去除爱欲的）苦随观 名为无愿解脱门；即所谓“三解脱门”。 ↑
  58. the entire cessation and extinction of rūpa and nāma is looked upon as an absolute reality。此句意谓 涅槃是一种绝对的真实有。接下来摩诃慈尊者又将涅槃称为“名色的灭尽的本性”。根据南传论教法，涅槃别有其自性，绝不是就名色的灭尽而假立涅槃之名。相比之下，灭尽等至 无自性，灭尽等至是就“心相续暂停流转”而假立之名。 ↑
  59. pavatti(‹pa+ vat (梵vrt )转动)既有“转起”义也有“流转”义。其加否定前缀a-构成的反义词appavatti既可译为“无转起”也可译为“非流转”。“流转”一词含“轮转”“轮回”之意，“转起”则意在依众缘而起；在达得触涅槃的刹那，一切世间“流转”都止息了，但是出世间道智在“转起”，此道智之“转起”不应被称为“流转”。所以此处末学将appavatti译为“非流转”而不译为“无转起”。 ↑
  60. 英：From the mere knowledge of the phenomena of arising and passing away of rūpa and nāma, it enters into a state of consciousness of the entire cessation of rūpa and nāma. ↑
  61. 此段中用“之后”“然后”略说观智进展，然而观智进展的实际过程绝非易事，纵然是巴拉密较深厚者，达得触名色辨别智也要密集禅修(每日绵密观照14小时以上不打闲岔)一个月以上；尤其生灭智耗时极久。 ↑
  62. 叶均在《清净道论》中将sammasana译为“思维”，十分不妥；本书译为“确认”，原因见附录二。 ↑
  63. Paṭisaṅkhā：前缀paṭi-有“反反复复”之义，saṅkhā有“计算”之义，“反反复复计算名色”即是“再再观照名色”，也就是“详照”。Paṭisaṅkhā 叶均译为“审察”，“审”即详细、细察、清楚之义，“审察”就是“详细清楚的观照”之义。但在现代汉语中，“审察”会被误解为“由权力部门进行的审查/审核/审讯”，为避此误解而新译为“详照”。 ↑
  64. The manner of cessation of respective kilesā through the faculty of the Four Paths (Four Maggas), is visesa-nibbāna,which is distinctive in nature. 显然 须陀洹圣道之力灭尽相关烦恼的方式 和 阿拉罕圣道之力灭尽相关烦恼的方式 是不同的，须陀洹所见涅槃的随眠/业力熄灭 和阿拉罕所见涅槃的随眠/业力熄灭 显然不同（殊异），而特殊胜进涅槃 正是就随眠/业力熄灭而言的，所以可以说 须陀洹之特殊胜进涅槃 和 阿拉罕之特殊胜进涅槃 是不同的；故说 须陀洹之特殊胜进涅槃 在本性上是特别的、阿拉罕之特殊胜进涅槃 在本性上是特别的。详见附录二。 ↑
  65. 之前已说 涅槃是一种绝对的真实有，此处再次强调涅槃实际只有一种；涅槃虽有共通平等涅槃、特殊胜进涅槃、有余依涅槃、无余依涅槃等等种种不同名称，涅槃的自性却唯有一种。 ↑
  66. 前已述 渴爱=欲取=意欲爱染，此处又说 执取=意欲爱染， taṇhā[渴爱] = chandarāga[意欲爱染] = upādāna[执取]。但在十二支依它起中说“以taṇhā[渴爱]为缘而有upādāna[执取]”，所以taṇhā[渴爱]和upādāna[执取]是有区别的。不过也可以将taṇhā和upādāna都说为chandarāga，因为此三必定同起同在。 ↑
  67. 中部义注云：因为执取只是行蕴的一部分（此处将执取定义为爱染），所以执取非就是五取蕴；因为执取不能与五蕴无关，所以非除了五取蕴外有执取。 ↑
  68. 此句见于中部义注、增支部义注、小义释义注、法聚论义注、无碍解道义注。 ↑
  69. Being ignorant, he has no knowledge of the fact that the material body is only composed of matter and mind 。肉身是“施设/概念(paññatti)”，任何“施设/概念”都是由名色一起合成的，没有心的“增扩(papañca)”何来“施设/概念”。 ↑
  70. 此处英本详说，与摩诃慈大师的《转法轮经讲记》中相关内容雷同，兹繁未译，请读者自行查阅《转法轮经讲记》。 ↑
  71. the phenomena of seeing and hearing. 汉语的语法残疾导致此短语不可译。如果译为“见/听的现象”会让汉语读者误以为要观照“所看见的事物/所听到的声音”。注意：不要观照“所看见的事物”或“所听到的声音”！要观照的是“眼门正遭受视觉冲击”这一事件或“耳门正遭受听觉冲击”这一事件/现象。 ↑
  72. 随眠有二：ārammaṇa-anusaya[所缘随眠]和santati-anusaya[相续随眠]。观智镇伏所缘随眠，道智永断相续随眠。详见本书后半部分。 ↑
  73. depending upon the zealous mind, it embraces thoughts or the necessary preparation of thoughts; 此句末学不解其义，兹且硬译。 《相应部·大篇·第五十二神足相应》只反复罗列四神足[四如意足]之名，并无解释四者之别。《分别论义注》（Vibh-a 305-6）以譬喻说明此四之别：有四个想晋升的大臣。第一个日夜候在王的身边，以求满足王的愿望和偏好，因此而得晋升[拼决心]；比喻尤其强化愿欲而得出世间法。第二个以冲锋陷阵的英勇而得晋升[拼命]；比喻尤其强化精进而得出世间法。第三个单凭出身(jāti)而得晋升[拼爹]；比喻尤其强化心而得出世间法。第四个以向王献计献策而得晋升[拼韬略]；比喻尤其强化深观而得出世间法。末学揣测 四如意足分别强调 愿力、勤奋、专注力和慧力。 ↑
  74. This false conception arises from awareness of imagining or seeing things which is the mental consciousness conjointly appearing as a delusion of nāma. It is like the shadow which comes from a tree that actually exists. 此句意译为：就像树影来自真实存在的树，起认知作用的“nāma名”（依托真实存在的色而）产生错觉，于是就有关于“我”的内心识知，颠倒虚妄思从此而生；简单说就是 颠倒虚妄思从想象性的认识而生。 ↑
  75. 中部义注引用《无碍解道》（Paṭis i.144）来说明与色蕴相关的萨迦耶见的四种基本模式：①以 将灯焰等同于(焰之)色 的方式，而认为色是我；②认为我拥有色，如同树拥有树影；③认为色在我中，如同芳香在花中；④认为我在色中，如同宝珠在匣子中。 ↑
  76. 与受蕴相关的四种萨迦耶见有两种说法：一种说法如上段所说，同于与色蕴相关的四种萨迦耶见；另一种说法如此段所说。 ↑
  77. 经文中法施比库尼回答“未受教导的凡夫……，认为色…受…想…行…认为识是我，或我拥有识，或识在我中，或我在识中，毗舍佉贤友！这样有萨迦耶见。”这二十种萨迦耶见即是对此的总结。 ↑
  78. 纯粹执著色为我的萨迦耶见只有一种：认为色是我。纯粹执著名为我的萨迦耶见有七种：认为受/想/行/识是我 + 妄思在我中有色 + 妄思色居住在我中 + 妄思我居住在色中。综执名色为我的萨迦耶见有十二种：妄思在我中有受想行识 + 妄思受想行识居住在我中 + 妄思我居住在受想行识中。 ↑
  79. 这一段实际上在说两种观点：一、这二十种萨迦耶见全都是执著五蕴为我。二、这二十种萨迦耶见包括执著五蕴为我和执著表象为我这两种模式。 在此处的“然而”之前说的是这二十种萨迦耶见要么执著色、要么执著名、要么综合执著名和色为我，也即陈述观点一；从“然而”之后到“但是”之前说的是观点二及其理由，从“但是”之后是在反驳观点二、支持观点一。 ↑
  80. 名称或表示：name or manifestation。 paññatta参paññatti[假名/施设]，也就是西方哲学所谓的“表象”，此于《观禅灯释》《摄阿毗达摩义入门》中已广決择，兹不赘述。 ↑
  81. 遍相 属于nimittapaññatti[相施设]，属于“所知概念(表象)”。 ↑
  82. However, if “atta” were mere paññatta, no attachment can possibly occur as awareness of seeing or hearing should not have arisen. 前半句说的是：执著必然转起 故“atta”并非是paññatta[假名/施设/表象]；后半句“因为见或听之觉应非已生”末学不解。根据南传阿毗达摩，“atta”不是“所知概念(表象)”，最多算“令知概念”。名色中无我、表象中也无我，自我是抽象观念、不是具体的表象，所以说 “atta”不是paññatta[假名/施设/表象]。 ↑
  83. If this “atta” is capable of seeing, hearing, knowing or grasping, then it may be stated that it cannot be separated from five rūpa-nāma-khandhā. 此句逻辑末学不解，似乎反了。“atta”并非能见能听、能知能执，所以不能说“atta”不离名色五蕴，只能说“atta”离名色五蕴？这不成反驳观点一、支持观点二了吗？疑英本多印了个not。 ↑
  84. 见中部第35经《小萨遮迦经》(M.i.234f). ↑
  85. 此段解释为何“已受教导的圣弟子……不认为色是我……或我在识中”。 ↑
  86. 此段解释为何“见过善人的，熟练善人法的，善受善人法调教的，……不认为色是我……或我在识中”。 ↑
  87. 见巴本694页。此句叶均译文：“如在夜分，由燃灯而去暗，如是以彼观的部分的对治的智支，而断彼等应断之法，是名「彼分断」。”末学据智髻比库英本汉译为：“所谓‘用相反者来取代而捨断[彼分捨断]’是指：通过用 智的一个特定支分 来捨断 那应捨断的特定样态，此智对治它，此智是毗钵舍那的一个成分；如同在晚上用灯光去除黑暗”。《清净之道》接下来就讲了“十八种重大毗钵舍那[十八大观]”壹壹捨断什么烦恼执著。 ↑
  88. 无央数：巴asaṅkheyya梵asaṅkhyeya，古译“阿僧祇/阿僧企耶”。字面义“无数，不可数”，《导论义注》说asaṅkheyya=10的140次方(Netti-a259)。 ↑
  89. 以下所引经文（楷体字部分）是在台湾庄春江译文基础上，堪巴利原文、参考菩提长老英译文义和摩诃慈大师所讲解之义，统一术语译名、综合修订而成。 ↑
  90. 欲是苦的根：这句话中的“欲”是指上文中的chandarāgo[意欲爱染]，chandarāga[意欲爱染]在经教法中等效于渴爱和超异喜欣。所以“欲是苦的根”意谓“渴爱和超异喜欣是苦的根”，而不是说“淫欲是苦的根”。 在有关十二支依它起的经教法和论教法中，无明和渴爱是二根，断除此二根，轮回即终止。渴爱是一切苦的根，唯有依靠观智道智才能断除渴爱而解脱轮回，单靠禁欲/戒淫不能解脱轮回。所谓“万恶淫为首”的说法，其实是无知于渴爱的深隐&特殊，而将渴爱混同于平常的各种贪心。 ↑
  91. 圆括号内是摩诃慈尊者原注。 ↑
  92. 命有变异：jīvitassapi siyā aññathattaṃ 即死亡之义。 ↑
  93. 智罗瓦西的母亲 即 村长薄罗迦之妻。 ↑
  94. 本经中，释迦牟尼借助 村长薄罗迦在特定情况下如何因为执著情和爱而产生苦，来引申导出“意欲爱染（= 渴爱/超异喜欣）是苦的根”的结论。 此经虽未提及“无明是苦的根”，但应知在有关十二支依它起的完整的经教法和论教法中，轮回有二根：无明和渴爱。 根据摩诃慈尊者接下来的讲解内容可知，能断渴爱/超异喜欣的唯一方法是 如实照见名色无常苦无我，而如实照见名色无常苦无我 本身就在断无明；所以即使不提及“无明是苦的根”、不强调“以明（如实观照）断无明”，只说“渴爱是苦的根”、“如实观名色来断渴爱”，也足以指明解脱正道。所以释迦牟尼在此经中不提“无明是苦的根”并无过失。 ↑
  95. 由生颠倒故乐著名色，由乐著名色故引发后有。随观特定名色的无常苦无我 则离颠倒，离颠倒则能镇压对此特定名色的乐著，从而令此特定名色不能引发后有；但凡夫的观照总有遗漏，自内相续中 那些遗漏而未予观照的名色仍在引发后有，有遗漏的观照 仅仅部分地止息 依它起轮转。 ↑
  96. 对集起的渴爱 是 对名色的超异喜欣/乐著；相比之下，对美女/帅哥的淫欲淫贪只是庸常肤浅的贪婪，禁绝淫欲淫贪最多往生梵世间，却不能出世间；唯有捨断对集起的渴爱才能出世间。因为唯有直接照见名色无常苦才能捨断对集起的渴爱，所以说四念处是唯一的道路。注意对任何哲理的定解之力都不能断渴爱，无论该哲理是否合理；所以无论“一切皆空”“一切唯识”“一切与本初源不二”等等这些哲理是否合理正确，彼等皆不能断对集起的渴爱 故永陷生死长夜。也即这些哲理即使正确也对解脱轮回苦海全无力用，故说“一切皆空”“一切唯识”“一切与本初源不二”等 是“空花戏论、无义绮语”。对“一切皆空”“一切唯识”“一切与本初源不二”等的无知 并不是释迦牟尼所说的无明！释迦牟尼所说的无明是指对苦/集/灭/道无知，也即对名色/超异喜欣/涅槃/圣八支道的无知；末法狂徒们先拿“无明是苦的根”挤掉“渴爱是苦的根”，再把无明的定义偷换成 对“一切皆空”“一切唯识”“一切与本初源不二”等的无知，从而进一步用戏论绮语遮蔽贬抑正法，蒙众生眼目、塞解脱正道，却还妄自尊大盛气凌人！奈何！奈何！！ ↑
  97. 此句意味着涅槃是名色完全灭尽所显。 ↑
  98. 见于《相应部·三十五、六处相应·（十）六品·三摩地经》以及《相应部·五十六、谛相应·（一）三摩地品·三摩地经》：“Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. 比库们，应须修习三摩地。比库们，心已平稳[已正确专注]的比库 能如实知。” ↑
  99. 八正道 通于 毗钵舍那道分（前行道分）和圣道分。法施比库尼之前就道谛所回答的八支道分 侧重于指前行道分，所以摩诃慈尊者在彼处是就毗钵舍那的修法来讲；法施比库尼在此再次罗列八正道之名 则正指圣道识的八种出世间心所，所以接下来摩诃慈尊者就解释 为何出世间圣道识是被合成的（有为法）。 ↑
  100. saṅkhata dhamma古译“有为法”，asaṅkhata dhamma古译“无为法”。此二古译依稀属辞深意未彰，详见附录二。 ↑
  101. 此句意谓 涅槃不是第一因、不是本初源，不许说无为法是有为法的本源/本体；“涅槃无生”有两层意思：涅槃本身是恒常、既不曾生起也不会灭去；涅槃也不能引起 被合成的样态 生起或灭去。 ↑
  102. “向着涅槃的感觉对象”是指 紧贴着涅槃的最后一层有为法。随顺智极为抵近涅槃、随顺智与涅槃之间只隔着最后一层窗户纸。 ↑
  103. 意即“种姓智”朝向/面朝 名色之灭尽。 ↑
  104. It is also clear that it happens because of the achievement of the dhamma that is collateral or goes side by side with the material body which affords as a cushion to lean on, as it were, and which serves as a repository. 此句末学不解其义，兹且硬译。 ↑
  105. niyāma:m. [梵niyāma, nyāma]决定/必定/必然。近义词niyati(梵同)古译“法尔”。 ↑
  106. 若狭隘地将三摩地偏执为奢摩他，就会诽谤纯观乘。详见附录三。 ↑
  107. 摩诃慈尊者在此书中其实有很大篇幅讲解戒律，但末学考虑到已有许多书在讲这些戒律 在此不必重复减少其它内容以突出观禅，故都略译或直接跳过不译；读者勿谓摩诃慈尊者不强调戒律。 ↑
  108. by fixing penetrative concentration on the consciousness of Nibbāna.关于“穿透性的三摩地”详见附录三。 ↑
  109. 详见附录三。 ↑
  110. Vipassanā carries the sense that all phenomena arising at every moment of seeing and hearing must be intentionally known with awareness and be also aware of in an analytical way etc., 此处所谓“以一种分析的方法etc.来觉照”应是指naya-vipassanā[理趣观]，叶均译为“方法观”，智髻尊者译为inductive insight[归纳内观]，是指对过去未来的名色或外在的名色修观的方法，见《清净之道》巴本606~629页；这部分叶均的汉译文义与智髻尊者的英译文义出入巨大，摩诃慈大师的讲记符顺智髻尊者的英译文义，但与叶均的汉译文义不合。。 ↑
  111. 这应该不是PTS版的页码。相应部六处篇PTS版258页讲的是三种渴爱(欲爱/有爱/无有爱)、四暴流(欲暴流/有暴流/见暴流/无明暴流)、四种执取(欲取/见取/戒禁取/我论取)、三有(欲有/色有/无色有)。应当是第74页的《相应部·六处相应》第95经《摩罗迦子经》(S.IV.74)，此经堪称直指纯观心髓，具体参见摩诃慈大师的《摩罗迦子经讲记》。 ↑
  112. 《清净之道》：ettha pana avikkhepalakkhaṇo samādhi这里的三摩地是以不散乱为特性, vikkhepaviddhaṃsanaraso以消灭散乱为味（作用）, avikampanapaccupaṭṭhāno以不散动为现起.(Vism85) ↑
  113. the mind remains absorbed in the nature of Cessation of all sufferings only for a short while. However, as it remains calm with penetrative concentration in the nature of Bliss, it may be stated as “Ekaggatā”. 所谓 一切苦灭之本性&极乐之本性 都是指涅槃。 ↑
  114. 疑应是Visuddhimagga-mahāṭīkā[清净之道大疏抄]之误写。在《清净之道大疏抄》VRI 1.365页Myanmar 1.388页 用Khaṇikasamādhi[刹那三摩地]一词来解释Vism324页所说的mūlasamādhi[根基三摩地]（彼处叶均、水野弘元译为“根本定”是错误的，北传的“根本定”是就除去“近分定”而言的八等至，南传的“根基三摩地”则指初静虑近分未至定）。 ↑
  115. 此句与上一段貌似矛盾，实则并无矛盾。上一段是从微观上讲：感觉对象是 一个接着一个地 刹那继起的，所以心在每一个感觉对象上只安住一刹那。这些微观上一个接着一个地刹那继起的诸感觉对象 构成了“一个宏观感觉对象”——比如“腹部上下”；所以从宏观上讲，修观行者觉得自己是持续地长时安住于“腹部上下”不散动。 ↑
  116. The nature of this answer is to be construed as referring to magga-samādhi which remains constant for a short while after absorption in the consciousness of Nibbāna.。 ↑
  117. 所以此处nimitta不能译为“相”。 这里还有巴利语的双关：念处[Sati-paṭṭhāna]一词中的“处[paṭṭhāna]”字本身就有“建立处/前建立”“出处/源头”义，或“因/缘由”之义；nimitta除“相”义之外 本身也有“因相”“缘由”之义。是故末学将此处的nimitta义译为“依”以表达这种关联。 “四念处是三摩地的依”的双关义为：四种觉照的建立处 是 三摩地的相；四种觉照的源头是三摩地的因相/缘由。 ↑
  118. 疑此处印刷错误。《大念处经》中说的是Samudayadhammānupassī vā kāyasmiṃ viharati[或 于身 随观集起之法 而安住]。 ↑
  119. 这意味着三摩地有三种：奢摩他三摩地、毗钵舍那三摩地 和 圣道三摩地。详见附录三。 ↑
  120. In the Commentaries, however, it has been instructed to take it for granted that during a single moment of Mind-consciousness, it causes or brings about reliance, development, and activates numerous occurrences. Such being the case, it appears doubtful whether it is to be presumed that reliance is made at the moment of arising phenomena, or whether development is caused by bhāvanā in the brief interval of ‘cessation’, or whether numerous occurrences are taking place many a time at the moment of dissolution. If that is the case, it is hardly satisfactory. According to the instructions as contained in the Aṅguttara Commentary, second Volume (346), it shall be presumed that reliance is made by the second Magga, and that development is caused by the third Magga, and also that action or occurrence is produced several times by the fourth Magga. This is likely to be generally accepted as satisfactory. From another point of view, the presumption that it has reference to the manner in which things take place at the moment of Magga by procuring the influence of ‘reliance’, etc., during the process of vipassanā-magga-samādhi called pubbaṅgamagga, would appear feasible. 此英本嗜用复杂从句多层嵌套，以令句长文繁语涩义晦，翻译时极难拆分，堪称“屠幼”。然摩诃慈尊者之缅语现场开示措辞简短扼要，绝非如此英本般拖泥带水。 ↑
  121. 动作/作用 和 结果：action and result。 Kamma[业]既指 行为/动作/作用，也指 此行为/动作的结果：此行为/动作 所形成的能引生异熟的业力。 ↑
  122. 此段中意谓saṅkhārā[形成态]既是异熟果、也是缘因。这是释迦圣教与唯心论的标志性区别之一：在唯心论中，“能形成”是常一本体心，“所形成”是saṅkhārā[形成态]/有为法；形成态以‘常一本体心’为材质 为本源、由常一本体所形成。而在释迦圣教中，任一形成态既是能形成也是所形成，任一形成态是由其它诸形成态所形成、并且同时具有能形成其它诸形成态的缘力，任一形成态不需要由什么常一本体/本初源来形成。详见附录二。 ↑
  123. puññābhisaṅkhāra直译“有福德的超异协同形成态”，玄奘译“福行”。appuññābhisaṅkhāra直译“非福德的超异协同形成态”，玄奘译“非福行”，āneñjabhisaṅkhāra直译“不动超异协同形成态”，玄奘译“不动行”。详见附录二。 ↑
  124. 中部义注云：法施已预知 毗舍佉意欲探问 入灭尽等至时诸形成态如何灭，所以她没有按十二支依它起教法 从身语意之善恶业的角度来解说形成态。 ↑
  125. 52心所除去14不善，再除去寻和伺2，剩36。根据《摄阿毗达摩义》，与大善心相应的心所一般是33个。此处有助于阿那含和阿拉罕入灭尽等至的是哪34个心所 末学未查到。 ↑
  126. 释迦牟尼是在成正觉后第5年开许比库尼教法，第7年于天界开示阿毗达摩，并传与舍利弗，再由舍利弗传与其弟子众；此问答发生在法施剃度为比库尼后不久，有可能是释迦牟尼成正觉后的第6~7年；那时阿毗达摩应该尚未流布于世。 ↑
  127. 中部义注云：从灭尽等至出来时先生起果心，果心相应受&想[心所]即是 第一个生起的心形成态；然后接着就沉入有分，重新开始有呼吸；之后当他恢复日常活动时，语形成态生起。 ↑
  128. 从灭尽等至出来时首先生起果心；而果心以涅槃为所缘，果心相应的触 与空涅槃、无相涅槃、无愿涅槃同在。所以绝不能说 涅槃全等于灭尽等至。 ↑
  129. 中部疏抄云：作为出灭尽等至时所生果心的所缘，涅槃因其远离一切被合成的样态而被称为远离。 ↑
  130. 尚未真得观智者 会于此句生疑：谁不知道趋乐避苦？就是傻子也知道苦乐受之别啊！这还用“通过毗钵舍那实修而知”？ 嘿嘿，尔等有所不知：此处所说的乐受、苦受、不苦不乐受 皆是就究竟名法而言；此处所说的乐受 无 能受所受，此处所说的苦受 无 能受所受，此处所说的不苦不乐受 无 能受所受。未真得观智者 所能理解的“受”是“所受对象”加“能受之我”的混沌体，其实是“施设(所知概念)”加颠倒妄思！真正的受 是缘生的究竟名法，真正的受 被上述“施设(所知概念)”加颠倒妄思 厚厚地遮蔽着，无观智者无能知、无能见、无能理解！唯 修观行者 通过毗钵舍那实修 得观智后 方能知此三受。根据十二支依它起教法，以无明为缘的受（未被观照的受）必然引生渴爱、渴爱必然引生执取——正是执取制造了能所二分；所以无观智时一直都在受上 妄分别能取所取、所以无观智者无能知离能取所取的受。 ↑
  131. 此句的主干是：捨受是 知其性则乐、不知其性则苦。 ↑
  132. 此处Dīgha应该指的是《清净之道大疏抄》。 ↑
  133. anuseti = anu[随顺/跟随/在一起] + seti[睡觉/寝卧]，所以末学译为“随逐眠伏”。 ↑
  134. 巴利经文此处唯一的谓语动词anuseti是第三人称单数，anusayo[随眠]必是单数主格，所以vedanāya[受]只能是属格，所以逐字直译只能是“…受所具有的 什么 随眠 随逐眠伏？” ↑
  135. 英本作rest upon or lie in[休歇在……上/躺卧在……中]，所以尽管在经文中末学详译为“随逐眠伏”，而在摩诃慈尊者的讲解中简译为“眠伏于……上”。 ↑
  136. 爱染随眠rāgānusayo古译“贪随眠”，逆对随眠paṭighānusayo古译“嗔随眠”。此二古译虽大意无乖，然不易从字面上看出 贪嗔比淫欲、贪婪、恼、忧、恨、恚、悔等具体情绪表现更基础，故末学特译为“爱染”和“逆对”来彰显其基础性地位。 ↑
  137. If mental reflection is made on that pleasant and desirable sensation, pleasurable attachment can repeatedly occur. The possibility of occurrence of such attachment may be stated as having rested upon by rāgānusaya. 后半句末学不知所云，兹且硬译。根据下文，此句义应为：若作意可意的感觉 则会再再转起乐著，此乐著再再转起的可能性 被说为 爱染随眠眠伏于乐受。 ↑
  138. 注意此段是就“在此有情世间，一切存在之事物”而言，不是就“器世间”而言、不是就“所对之外境”而言！此处无论《中部》还是《阿毗达摩分别论》，都是就“所缘随眠”而说 贪嗔痴随眠 眠伏于 三受，其意趣是说 贪嗔痴随眠 随逐 三受，不是让三受去“受熏持种”，“受熏持种”是就“相续随眠”才能提的问题。这一整节都是就“所缘随眠”而说，下一节才会提及“相续随眠”。 ↑
  139. 一般正常情况下，爱染随眠只随逐眠伏于乐受上，逆对随眠只随逐眠伏于苦受上，于捨受上只有无明随眠随逐眠伏。所以说 贪嗔痴各自有其独有的眠伏方式。 ↑
  140. 这意味着无观照时 贪&嗔&痴&慢&见&疑 恒时流转。贪嗔痴慢见疑 即经教法所谓的“七随眠”，也即“七随眠”恒时随逐未被观照的感觉（对凡夫而言），详见下节。 ↑
  141. It is known as ārammaṇānusaya because kilesa which can occur or may have the opportunity to occur, has arisen. 疑此句英译有误。依理此句义应为：（因未能照见从六根门所生之感觉的无常苦无我性故）烦恼获得 转起的可能性 故名所缘随眠。 ↑
  142. 除了上一段以及这一句之外，本书所谓随眠 几乎全都是就所缘随眠说。这是因为，必须依靠 能捨断所缘随眠的观智 才能引生 能正断相续随眠的道智；所以，要说清 释迦圣教的解脱方法，就应重点说清 如何修习观智捨断所缘随眠；至于相续随眠是如何“受熏持种”的知识，并不能指导我们的禅修，故本书不提。 ↑
  143. 这意味着 对凡夫而言，经教法所谓的“七随眠”既可以是就所缘随眠说，也可以是就相续随眠说。 ↑
  144. 所缘随眠是存在于有情内在的感觉中，所以切莫望文生义地误以为所缘随眠是存在于外境、存在于器世间中。 ↑
  145. 关于描述初静虑乃至第四静虑的经典公式的古汉译，参《瑜伽师地论》卷21：「谓彼如是断五盖已，便能远离心随烦恼，远离诸欲、恶不善法，有寻有伺、离生喜乐，入初静虑具足安住。寻&伺寂静、于内等净、心一趣性，无寻无伺、定生喜乐，第二静虑具足安住。远离喜贪，安住捨、念及以正知，身领受乐，圣所宣说“捨&念具足 安乐而住”，第三静虑具足安住。究竟断乐、先断于苦、喜忧俱没、不苦不乐、捨念清净，第四静虑具足安住。」(CBETA, T30, no. 1579, p. 397, c2-10) 末学常觉得玄奘仍偏于直译，梵语句中由语法关系所表达的那层意思 常常未能明确译出，而古汉语又多歧义，再加古版句读常常有误，学人若想单凭玄奘译文而得正解绝非易事。 ↑
  146. 奢摩他禅那的安止三摩地有“余威”，即出等至之后很难立即生起散乱、欲贪等；此“余威”通常能持续十几到几十分钟地镇伏住欲贪。 ↑
  147. 怀成就圣道之志的比库的初静虑乐受 倾向于激发阿那含道果、不倾向于激发爱染和乐著，所以不说爱染随眠眠伏于这样的乐受中。 这是从所缘随眠的角度而说。 ↑
  148. 因为上述忧苦受 倾向于激发阿那含道果、不倾向于激发更多的嗔缠，所以不说逆对随眠眠伏于上述忧苦受中。 这是从所缘随眠的角度而说。唯识学人注意：南传的所缘随眠是从“引发因”的角度而说、不是从“种子因”的角度而说。 ↑
  149. 目空一切妄自尊大者尤喜如此。比如释迦牟尼在四部尼柯耶中只说“它空”从未说“自空”（巴利论藏也从未说“自空”），有妄自尊大者非要另起炉灶高唱“自空见”、甚至以此贬抑“它空见”，不惜踩着释迦牟尼来抬高自己，如此做派未免太江湖。 ↑
  150. 本节从两个角度解释 为何不说第四静虑的捨受 眠伏有无明随眠：因为无明没机会在此第四静虑捨受中转起，所以此第四静虑所摄捨受中 没有无明随眠需要被捨断。 以第四静虑为基础而获得阿拉罕道，此阿拉罕道之力永断无明随眠；随顺其意图而说 第四静虑的捨受 不眠伏有无明随眠。这是中部义注的说法，并且随顺论教法。英本中上述两个解释角度是交叉陈述的，再加上英译者嗜好多层嵌套复杂从句，所以文脉混乱不堪，兹整理后扼要意译如此。 ↑
  151. 中部义注云：比库以第四静虑镇伏无明随眠，以彼静虑善镇伏无明随眠后[修毗钵舍那]，以得阿拉罕道永断无明随眠。 ↑
  152. Therefore, Pīti which has occurred depending upon the material form or bodily structure cause by mental consciousness, having found the good sensations, extremely good physical pleasure continues to abide. 此句末学不知所云，兹且硬译。 ↑
  153. (五种受中的)‘乐受’对应(五禅支中的)‘喜禅支’，‘悦受’对应‘乐禅支’；注意‘乐受’不对应‘乐禅支’。 ↑
  154. 第四静虑相应心所中包括 于彼中庸性心所 和 (捨)受心所 两者；于彼中庸性心所 属于 25善心所 之一，(捨)受心所 属于 7遍一切心心所 之一。 巴利语upekkhā[捨]到底是指善心所还是指受心所 需要根据上下文判定。 ↑
  155. 能令菩萨道行者的慈悲和智慧平等或平衡的也是‘于彼中庸性心所’。能培育、强化‘于彼中庸性心所’的是 捨梵住四禅和形成态中捨智；也就是说，想要做到“悲智平等”，慈梵住和悲梵住禅修是基础、捨梵住四禅和形成态中捨智是关键。菩萨道行者必须修得捨梵住四禅和形成态中捨智，并且要生生世世累劫串习安住于捨梵住四禅和形成态中捨智，才能培育出足够强的平衡悲智的真实能力，来满足成佛所需。若以悲梵住或捨梵住禅心为所缘 修习毗钵舍那至形成态中捨智，则可谓“双运/双修”，又岂是江湖伪菩萨们男女淫乱之“双修”!? 像某些“经论”那样 长篇累牍地吹大牛唱高调，能得到平衡悲智的真实能力!? 如果一个以菩萨道自居的部派，在其历史上竟无一个大师是以教导和弘扬捨梵住实修禅法而著称，就光知道谈空说有目空一切、妄自尊大贬他部为小乘，那岂非“伪菩萨道”耶!?岂非欺世盗名耶!? 真心志求菩萨道的汉语佛教徒岂不细思恐极耶!? ↑
  156. 本段中的捨是指善心所，不是指(捨)受心所。 ↑
  157. Dasamghottara末学不知所云，此处所引巴利语应当是来自《Aṅguttaranikāyo增支部 Chakkanipātapāḷi第六集 Paṭhamapaṇṇāsakaṃ第一个五十则 Āhuneyyavaggo值得供养品 Paṭhamaāhuneyyasuttaṃ第一值得供养经》。 ↑
  158. it’s possible to know as such if thou shall contemplate in the manner of an arahat. 这句话的意思是：凡夫如果能像阿拉罕般 淡然中捨地观照，就有可能迅速 如实了知依它起。 ↑
  159. 此句意谓：一如淡然随观所缘，同样淡然返照能观。 在返照能观的禅眼时，易生爱著执取，由禅眼极殊妙故，返照时实难淡定。 ↑
  160. 这里的口诀和下面的总结当然不是直译，而是整体把握、会其神韵之后的意译。这一节段落次序略凌乱故有前后调整。 ↑
  161. 这三种平等平衡性不是你想要就有的，不是只靠奋力控制调整就能达到的！这三种平等平衡性是异熟果：时时处处 勤提觉照，绵绵密密 不打闲岔，做足功夫，火候到时，自然得此 中捨妙果。平等心不可求得，若求心平等，当场即是不平等心，平等心无所求故。……。 ↑
  162. 这“彻净的观照”不是你想要就有的，不是单靠奋力控制调整就能达到的！“彻净的观照”是异熟果：只有辛苦地累积了足够多的 缺乏中捨的“不清净的观照”，才能得此 具足中捨的“彻净的观照”；只有壹壹历尽 操心提策、执著观染、怖畏厌倦 之后，才能得此 澹泊泰然之观智。俗语有云：只见贼吃肉，不见贼挨揍。不经一番寒彻骨，哪得梅花扑鼻香。那些泡在特权社会中的人，下意识地觉得辛辛苦苦老老实实地观照是笨蛋，总想走后门找捷径当人精，你当正法是拆呐红尘啊？！ ↑
  163. 为了兼顾paṭibhāga一词“类似”和“对比”二义，故译为“类比”。 ↑
  164. 圣道心是善，圣果心是无记，一切异熟果无论世间出世间摄 皆是无记。涅槃离造作故无所谓善恶，故说涅槃是无记。 ↑
  165. Ariyaphala is saṅkhata dhamma that can be altered or reckoned. Nibbāna, on the other hand, is asaṅkhata dhamma, the Unmade, the Immaterial, the Uncaused, the Unchangeable state of Perfection.佛教英语中reckon[计算/估计]一词通常是对巴利语saṅkhā[计算]一词的英译，所谓“能被计算(can be reckoned)”可能是指：诸被合成的样态 能被壹壹互相分别/区别出来，反之 非被合成的样态不能被互相分别/区别开来。 ↑
  166. 中部义注云：觉者以如是语令此经成为胜者之语，如同以胜者之封印盖戳。 ↑
  167. 意译：安稳，新音译：柯玛，古音译：差摩，谶摩。释迦圣教比库尼中智慧第一者。参见增支部第一集235-247经(庄春江译)：235.“比库们！我弟子比库尼资深者中，这第一的，即：摩诃波阇波提乔达弥。”236.……大智慧者中(，这第一的)，即：谶摩[Khemā]。237.……有神通的(第一者)，即是莲华色[Uppalavaṇṇā]。238.……持律者中(，这第一的)，即：玻桃者勒[paṭācārā]。239.……说法者中(，这第一的)，即：法施。240.……修禅者中(，这第一的)，即：难陀。241.……活力已被发动者中(，这第一的)，即：索那。242.……天眼者中(，这第一的)，即：玻故拉。243.……快速通达者中(，这第一的)，即：玻大昆大拉给沙[Kuṇḍalakesā]。244.……前世住处回忆者中(，这第一的)，即：玻大葛碧拉尼。245.……得达大通智者中(，这第一的)，即：玻大迦旃延。246.……穿粗衣者中(，这第一的)，即：居沙乔达弥[Kisāgotamī]。247.……以信胜解者中(，这第一的)，即：信隔拉葛玛桃。增支部义注（PTS 1.361页）详细介绍了这13位长老尼。 ↑
  168. 毘舍佉（Visākhā）是古印度用来给一年十二个月命名的星宿名，相当于中国古代二十八宿中的“氐宿”。古印度文化圈中经常用星宿名作名字，尤其是Tissa/Phussa(鬼宿)星 因为在古印度文化中代表圆满吉祥如意，所以起名叫Tissa/Phussa(古音译：底沙/补沙、弗沙、富沙)的不计其数；起名叫毘舍佉的也非常多，《巴利专名辞典》中收录的就有十几位。北传经常把 舍卫城的鹿子母毗舍佉近事女 和 王舍城的富豪毗舍佉近事男 搞混。 ↑
  169. 见《巴汉词典》 ↑
  170. 《巴汉词典》Giribbaja, (giri山+(v)vaja牛棚),【中】耆梨跋提，原意为放牧之地，摩揭陀(Magadha)都城的名字；也称作“五山城(Pañcācalaṃka-nagara)”。SnA.v.408./II,382.：Giribbajanti idampi tassa nāmaṁ. Tañhi Paṇḍava-Gijjhakūṭa-Vebhāra-Isigili-Vepullanāmakānaṁ pañcannaṁ girīnaṁ majjhe vajo viya ṭhitaṁ, tasmā “Giribbajan”ti vuccati. 耆梨跋提：这是它[摩揭陀都城]的名字。般茶婆山(Paṇḍava)、鹫峰(耆闍崛山, 梵Griddhkūṭa；英Vulture Peak)、负重山(Vebhāra毘婆罗)、吞仙山(Isigili伊师耆利)、毘富罗山(Vepulla)等五山围绕[王舍城]，好像牛栏似的，被称为山栏。玄奘说旧城叫上茅城(Kuwāgrapura)，“山栏城”可能是最古的名字，后来才叫“上茅城”，“五山城”可能是一直作为诨名使用。 ↑
  171. 义注的写定年代较晚，所以义注中数字的用法就像《弥兰王问》中数字的用法那样夸张。 ↑
  172. 邕 yōng ：(1).城郭四面有水，环抱而成池。(2).通“雍”。和睦。 ↑
  173. 应是“黑无忧王”。 ↑
  174. holding a gateway and towers。towers应是指钟楼之类的建筑，不是指塔婆/窣堵波。 ↑
  175. 《善见律毘婆沙》卷1〈1 序品〉：「优波离为初，诸律师次第持，乃至第三大众诸大德持，今次第说师名字：优波离，[10]大象拘，苏那拘，悉伽符，目揵连子帝须。」(CBETA, T24, no. 1462, p. 677, b17-20)[10]Dāsaka, Sonaka, Siggava, Tissa Moggaliputta.。 ↑
  176. 此说近于南传。 ↑
  177. 即《大唐大慈恩寺三藏法师传》。 ↑
  178. 见本讲记序分。 ↑
  179. 根据S:22:56经、79经，不能得出五蕴中的第四蕴包括所有内心形成态的结论，只能得出五蕴中的第四蕴 包括所有思心所（无论它们是否属于业识）的结论。 ↑
  180. Vāseti：[denom. fr. 源自vāsa 香味perfume] to perfume用香味熏, to clean or preserve by means of perfumes使用熏香的方法来清洁或保存, to disinfect 消毒(?) Vin.I,211 (here in the sense of “preserve, cure,”此处的意思是“保存” probably as vāseti of vasati); II,120; J.IV,52 (aṭṭhīni种子, for the sake of preservation为了保存); aṭṭhi:n. [Sk. 梵asthi ] 骨, 骸骨, 种核 [(植物的)种子;(果实的)核;(动物的)种] .（PTS P-E dictionary）由此可见saṅkhāra一词本身就含“熏习”“种子”之意，所以末学强调“诸行”的“深度”和“自反馈”等高维特性，以反对北传将“诸行”扁平化、肤浅化。 ↑
  181. 即是《相应部·蕴篇·第二十二蕴相应·第79被吞噬经》，详见下下页。 ↑
  182. PED此说错误，行蕴只包括除受想二心所外的所有心所。 ↑
  183. 即《相应部·因缘篇·第十二因缘相应·第51彻底深观经》。此下PED将apuññaṃ和āneñjaṃ印错了，兹依《彻底深观经》巴利原文改正。 ↑
  184. 三种abhisaṅkhāra即：puññābhisaṅkhāra直译“有福德的超异形成态”，玄奘译“福行”；appuññābhisaṅkhāra直译“非福德的超异形成态”，玄奘译“非福行”；āneñjabhisaṅkhāra直译“不动超异形成态”，玄奘译“不动行”。 ↑
  185. 将rūpattāya [rūpatthāya (ka.)]译为“色性”是根据相应部义注对此句的注释(tathattāya rūpabhāvāya)；义注接着说到：以形成态的特性[状语] 而[由]诸缘之聚[主语] [来]超异协同造作成[谓语] 所合成的形成态[宾语]。 此经篇幅较长且义理甚深，义注和疏抄对其的注解更是长篇累牍，此处篇幅所限不能彰其深意，惜哉。 ↑
  186. 《清净道论》此处(PTS 527)对saṅkhārā的解说是原搬照抄 阿毗达摩分别论义注《除遣痴迷·依它起分别第六》(PTS 0.135)的文句，仅在五处与彼有细微差别，这些细微差别显然是由于拼写方式不同或抄写时的不小心造成的，在义理上并无区别；具体见下几条脚注。 ↑
  187. 《除遣痴迷》作āgatasaṅkhārā cāti。 ↑
  188. 此句意谓：在契经中的“诸形成态的确无常”等句中所说的诸形成态，其各自的来处并未被说明；在义注中则说明了彼各自的来处是 业所生、心所生、时节所生还是食所生。 ↑
  189. 《除遣痴迷》作purisapuggalo puññañce abhisaṅkharotī，《相应部》原文作purisapuggalo puññaṃ ce saṅkhāraṃ abhisaṅkharoti，显然《除遣痴迷》脱漏了宾语saṅkhāraṃ。 ↑
  190. 《除遣痴迷》作tāvatikaṃ，与《增支部》原文和《大义释义注》引文相同。 ↑
  191. 《除遣痴迷》作nayena saṅkhārasaddena āgatā anekasaṅkhārā，这只是拼写方式不同，意思完全相同。由于saṅkhārā是阳性复数主格，当anekasaṅkhārā分开写时，修饰它的形容词aneka应变格为anekā，aneke是复数宾格，疑此处《清净道论》巴本写错了一个字母。 ↑
  192. 《除遣痴迷》作saṅkhatasaṅkhāre，作单数位置格；《清净道论》是作复数从格，或者hi只是副词“的确”，所以仍作单数位置格。 ↑
  193. 以上为末学从巴利语重译，叶均译文义晦故不用。 ↑
  194. saṅkharoti: [saṃ + kar + o] restores重建/恢复; prepares制备; puts together合成。（Concise P-E Dict）Saṅkharoti,[saṁ集/合+kṛ造/作] to put together合成, prepare制备, work作。（PTS P-E dictionary） ↑
  195. “二向箔”是科幻小说中的一种“维度攻击”武器，利用“高维时空有 易向低维跌落的趋势”这一原理，来对一个星系进行“降维”攻击；比如向太阳系发射一张“二向箔”，则整个太阳系的四维时空就会向二维跌落，即整个太阳系中的一切存在之物都坍缩成二维平面——整个太阳系被毁灭。 整个佛门有 向“低维的见解”跌落的趋势，末法众生极易倾向于“缘起唯是现象的缘起”“缘起唯假名”之类的肤浅见解，因为“依它起复杂动态高维结构”极难理解。 ↑
  196. 此段逐句对译如下：Idha panekacco vuttappakāraṃ samathaṃ anuppādetvāva pañcupādānakkhandhe aniccādīhi vipassati再者，有人于此尚未得前述的止，便观五取蕴为无常等, ayaṃ vipassanā这是观. Tassa vipassanāpāripūriyā tattha jātānaṃ dhammānaṃ vossaggārammaṇato uppajjati cittassa ekaggatā彼观圆满 则 心一境性 以在那生起的诸法中捨离所缘的方式 而生起, ayaṃ samatho这是止. Iti如是 paṭhamaṃ vipassanā观先 pacchā samatho止后. Tena vuccati ‘‘ vipassanāpubbaṅgamaṃ samathaṃ bhāvetī ’’ ti因此说“他修习以观为先的止”. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati他修习以观为先的止之后 道生起, so taṃ maggaṃ āsevati…pe… bahulīkaroti他实践、修习、多作彼道, tassa taṃ maggaṃ āsevato…pe… anusayā byantīhonti (a. ni. 4.170; paṭi. ma. 2.1)当他实践、修习、多作彼道之后，诸结被断除，随眠灭尽, evaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti他如此地修习以观为先的止. ↑
  197. “初静虑、静虑中间、余三静虑”正是南传论教法所说的禅那五分法；“第一有”是指非想非非想处。根据《中部·逐一经》(M.iii.26)之义注所说“‘他等随观那些样态’：于非想非非想处 唯诸正遍觉者是逐一法观，非诸声闻；因此在这里当[释迦牟尼]开示时他说的是整体观。”菩提长老在其 中部英译本note1051中说“必须用此间接观法来观照第四无色等至，因为此等至极微细故 不能进入诸声闻的直接详照范围。唯有正遍觉者们才有能力直接随观它。”这意味着连舍利弗尊者也只能笼统回顾非想非非想处的名法；既然如此，那么尚且难以说 上首声闻能以直接详照“第一有”的诸名法而得漏尽，何况其他声闻！故“除第一有”顺南传。卷69的说法和卷100的说法在字面上有矛盾，前者不顺南传，后者符合《逐一经》中所说的“逐一法观”。 ↑
  198. 此段见于《相应部·三十五、六处相应·（十）六品·三摩地经》以及《相应部·五十六、谛相应·（一）三摩地品·三摩地经》。 ↑
  199. 在汉语佛教圈还有一个更随性甚至任性的“术语”：禅定。禅定一词没有对应的巴利语，只是汉土本地“方言”，末学不知道他们用这个词具体指什么（此“方言”在不同人那里所指大有不同），末学拒绝使用禅定这个颟顸的“方言”。 ↑
  200. 此处叶均译文为：一、什么是定 定是什么？定有多种。如果一开头便作详细的解答，不但不能达到其说明的目的，反使更陷于混乱。为了这种关系，我仅说：善心一境性为定。 二、什么是定的语义 什么是定的语义？以等持之义为定。为什么名为等持呢？即对一所缘而平等的平正的保持与安置其心与心所；是故以那法的威力而使心及心所平等平正不散乱不杂乱的住于一所缘中，便是等持。 三、什么是定的相、味、现起、足处 什么是定的相、味、现起、足处？这里的定是以不散乱为（特）相，以消灭散乱为味（作用），以不散动为现起（现状），依照「乐者之心而善等持」的语句，故知乐为定的足处（近因）。 ↑
  201. 其实在北传也有类似说法。《瑜伽师地论》卷30：「云何心一境性？谓数数随念同分所缘流注无罪适悦相应令心相续，名三摩地。……复次如是心一境性，或是奢摩他品、或是毘鉢舍那品。」(CBETA, T30, no. 1579, p. 450, b27-28)。 注意《瑜伽师地论》此处用所谓“无罪适悦相应”来形容三摩地，与南传不同；南传论教法关于“十二道分”说有“邪三摩地道分”，指 恶不善心中的一境性心所能导向恶趣。 ↑
  202. 道智与果智的三摩地强度相同，回顾智的三摩地强度又转弱。 ↑
  203. “观想”不能得解脱、“如实观照”方能得解脱，这是南传各派共许的。 ↑

正定经

增支部5集113经/正定经(庄春江译)*

「比丘们！具备五法的比丘不能够进入后住于正定，哪五个呢？比丘们！这里，比丘是对色不能忍耐者、对声音不能忍耐者、对气味不能忍耐者、对味道不能忍耐者、对所触不能忍耐者，比丘们！具备这五法的比丘不能够进入后住于正定。

比丘们！具备五法的比丘能够进入后住于正定，哪五个呢？比丘们！这里，比丘是对色能忍耐者、对声音能忍耐者、对气味能忍耐者、对味道能忍耐者、对所触能忍耐者，比丘们！具备这五法的比丘能够进入后住于正定。」

解释的相关经：

增支部5集139经/不能忍耐者经(庄春江译)

「比丘们！具备五支的国王龙象是不适合国王的、非国王使用的、不被名为国王肢体的一部分，哪五个呢？比丘们！这里，国王的龙象是对色不能忍耐者、对声音不能忍耐者、对气味不能忍耐者、对味道不能忍耐者、对所触不能忍耐者。

比丘们！国王的龙象如何是对色不能忍耐者呢？比丘们！这里，国王的龙象进入战斗看见象军、马军、车军、步军后消沉、丧气，不坚硬，不能够投入战场，比丘们！国王的龙象这样是对色不能忍耐者。

比丘们！国王的龙象如何是对声音不能忍耐者呢？比丘们！这里，国王的龙象进入战斗听见象声、马声、车声、步声、大鼓、小鼓、法螺、鑵鼓的响亮声音后消沉、丧气，不坚硬，不能够投入战场，比丘们！国王的龙象这样是对声音不能忍耐者。

比丘们！国王的龙象如何是对气味不能忍耐者呢？比丘们！这里，国王的龙象进入战斗闻到那些生得高贵、经常出入战场的国王龙象大小便气味后消沉、丧气，不坚硬，不能够投入战场，比丘们！国王的龙象这样是对气味不能忍耐者。

比丘们！国王的龙象如何是对味道不能忍耐者呢？比丘们！这里，国王的龙象进入战斗被水与草给与轻侮一次或二次或三次或四次，或被水与草给与轻侮五次，牠消沉、丧气，不坚硬，不能够投入战场，比丘们！国王的龙象这样是对味道不能忍耐者。

比丘们！国王的龙象如何是对所触不能忍耐者呢？比丘们！这里，国王的龙象进入战斗被一枝速箭贯穿或二枝或三枝或四枝或被五枝速箭贯穿，牠消沉、丧气，不坚硬，不能够投入战场，比丘们！国王的龙象这样是对所触不能忍耐者。

比丘们！具备这五支的国王龙象是不适合国王的、非国王使用的、不被名为国王肢体的一部分。

同样的，比丘们！具备五法的比丘不应该被奉献、不应该被供奉、不应该被供养、不应该被合掌，不为世间的无上福田，哪五个呢？比丘们！这里，比丘是对色不能忍耐者、对声音不能忍耐者、对气味不能忍耐者、对味道不能忍耐者、对所触不能忍耐者。

比丘们！比丘如何是对色不能忍耐者呢？比丘们！比丘以眼见色后，在会染着的色上染着，不能定置心，比丘们！比丘这样是对色不能忍耐者。

比丘们！比丘如何是对声音不能忍耐者呢？比丘们！比丘以耳听声音后，在会染着的声音上染着，不能定置心，比丘们！比丘这样是对声音不能忍耐者。

比丘们！比丘如何是对气味不能忍耐者呢？比丘们！比丘以鼻闻气味后，在会染着的气味上染着，不能定置心，比丘们！比丘这样是对气味不能忍耐者。

比丘们！比丘如何是对味道不能忍耐者呢？比丘们！比丘以舌嚐味道后，在会染着的味道上染着，不能定置心，比丘们！比丘这样是对味道不能忍耐者。

比丘们！比丘如何是对所触不能忍耐者呢？比丘们！比丘以身触所触后，在会染着的所触上染着，不能定置心，比丘们！比丘这样是对所触不能忍耐者。

比丘们！具备这五法的比丘不应该被奉献、不应该被供奉、不应该被供养、不应该被合掌，不为世间的无上福田。

比丘们！具备五支的国王龙象是适合国王的、国王使用的、被名为国王肢体的一部分，哪五个呢？比丘们！这里，国王的龙象是对色能忍耐者、对声音能忍耐者、对气味能忍耐者、对味道能忍耐者、对所触能忍耐者。

比丘们！国王的龙象如何是对色能忍耐者呢？比丘们！这里，国王的龙象进入战斗看见象军、马军、车军、步军后不消沉、不丧气，坚硬，能够投入战场，比丘们！国王的龙象这样是对色能忍耐者。

比丘们！国王的龙象如何是对声音能忍耐者呢？比丘们！这里，国王的龙象进入战斗听见象声、马声、车声、步声、大鼓、小鼓、法螺、鑵鼓的响亮声音后不消沉、不丧气，坚硬，能够投入战场，比丘们！国王的龙象这样是对声音能忍耐者。

比丘们！国王的龙象如何是对气味能忍耐者呢？比丘们！这里，国王的龙象进入战斗闻到那些生得高贵、经常出入战场的国王龙象大小便气味后不消沉、不丧气，坚硬，能够投入战场，比丘们！国王的龙象这样是对气味能忍耐者。

比丘们！国王的龙象如何是对味道能忍耐者呢？比丘们！这里，国王的龙象进入战斗被水与草给与轻侮一次或二次或三次或四次，或被水与草给与轻侮五次，牠不消沉、不丧气，坚硬，能够投入战场，比丘们！国王的龙象这样是对味道能忍耐者。

比丘们！国王的龙象如何是对所触能忍耐者呢？比丘们！这里，国王的龙象进入战斗被一枝速箭贯穿或二枝或三枝或四枝或被五枝速箭贯穿，牠不消沉、不丧气，坚硬，能够投入战场，比丘们！国王的龙象这样是对所触能忍耐者。

比丘们！具备这五支的国王龙象是适合国王的、国王使用的、被名为国王肢体的一部分。

同样的，比丘们！具备五法的比丘应该被奉献、应该被供奉、应该被供养、应该被合掌，为世间的无上福田，哪五个呢？比丘们！这里，比丘是对色能忍耐者、对声音能忍耐者、对气味能忍耐者、对味道能忍耐者、对所触能忍耐者。

比丘们！比丘如何是对色能忍耐者呢？比丘们！比丘以眼见色后，在会染着的色上不染着，能定置心，比丘们！比丘这样是对色能忍耐者。

比丘们！比丘如何是对声音能忍耐者呢？比丘们！比丘以耳听声音后，在会染着的声音上不染着，能定置心，比丘们！比丘这样是对声音能忍耐者。

比丘们！比丘如何是对气味能忍耐者呢？比丘们！比丘以鼻闻气味后，在会染着的气味上不染着，能定置心，比丘们！比丘这样是对气味能忍耐者。

比丘们！比丘如何是对味道能忍耐者呢？比丘们！比丘以舌嚐味道后，在会染着的味道上不染着，能定置心，比丘们！比丘这样是对味道能忍耐者。

比丘们！比丘如何是对所触能忍耐者呢？比丘们！比丘以身触所触后，在会染着的所触上不染着，能定置心，比丘们！比丘这样是对所触能忍耐者。

比丘们！具备这五法的比丘应该被奉献、应该被供奉、应该被供养、应该被合掌，为世间的无上福田。」

*为了保持和其它经文翻译的一致性，对词根raj派生的词本网站改成了“染着”。《摩罗迦子经》（SN35.95）讲了如何修不染着。 ——2023年8月更改。

Mettā Bhāvanā 修习慈心

Ahaṃ avero homi.
愿我无敌意、无危险，
Abyāpajjo homi.
愿我无精神的痛苦，
Anīgho homi.
愿我无身体的痛苦，
Sukhī attānaṃ pariharāmi.
愿我保持快乐。

Mama mātāpitu.
愿我的父母亲，
ācariyā ca ñātimitta ca.
我的导师、亲戚和朋友，
Sabrahma-cārino ca.
我的同修，
Averā hontu.
愿他们无敌意、无危险，
Abyāpajjā hontu.
无精神的痛苦，
Anīghā hontu.
无身体的痛苦，
Sukhī attānaṃ pariharantu.
愿他们保持快乐。

Imasmiṃ ārāme sabbe yogino.
愿在这寺庙的所有禅修者，
Averā hontu.
愿他们无敌意、无危险，
Abyāpajjā hontu.
无精神的痛苦，
Anīghā hontu.
无身体的痛苦，
Sukhī attānaṃ pariharantu.
愿他们保持快乐。

Imasmiṃ ārāme sabbe bhikkhū, sāmanerā ca.
愿在这寺庙的比库、沙弥，
Upāsakā upāsikāyo ca.
近事男、近事女，
Averā hontu.
愿他们无敌意、无危险，
Abyāpajjā hontu.
无精神的痛苦，
Anīghā hontu.
无身体的痛苦，
Sukhī attānaṃ pariharantu.
愿他们保持快乐。

Amhākaṃ catupaccaya–dāyakā.
愿我们的四资具的布施者，
Averā hontu.
愿他们无敌意、无危险，
Abyāpajjā hontu.
无精神的痛苦，
Anīghā hontu.
无身体的痛苦，
Sukhī attānaṃ pariharantu.
愿他们保持快乐。

Amhākaṃ ārakkha devatā.
愿我们的护法神，
Imasmiṃ vihāre.
在这寺庙的，
Imasmiṃ āvāse.
在这住所的，
Imasmiṃ ārāme.
在这范围的，
ārakkha devatā.
所有的护法神，
Averā hontu.
愿他们无敌意、无危险，
Abyāpajjā hontu.
无精神的痛苦，
Anīghā hontu.
无身体的痛苦，
Sukhī attānaṃ pariharantu.
愿他们保持快乐。

Sabbe sattā.
愿一切有情众生，
Sabbe pāṇā.
一切有呼吸的众生，
Sabbe bhūtā.
一切有形体的众生，
Sabbe puggalā.
一切有名相的众生，
Sabbe attabhāva – pariyāpannā.
一切有身躯的众生，
Sabbā itthiyo.
所有雌性的众生，
Sabbe purisā.
所有雄性的众生，
Sabbe ariyā.
所有圣者，
Sabbe anariyā.
所有非圣者，
Sabbe devā.
所有天神，
Sabbe manussā.
所有人类，
Sabbe vinipātikā.
所有苦道中的众生，
Averā hontu.
愿他们无敌意、无危险，
Abyāpajjā hontu.
无精神的痛苦，
Anīghā hontu.
无身体的痛苦，
Sukhī attānaṃ pariharantu.
愿他们保持快乐。
Dukkhā muccantu.
愿一切众生脫离痛苦，
Yathā-laddha-sampattito
Mā vigacchantu.
愿他們不失去正当途径所获得的一切，
Kammassakā.
是个人所造业的拥有者。

Purathimāya disāya.
在东方的，
Pacchimāya disāya.
在西方的，
Uttarāya disāya.
在北方的，
Dakkhināya disāya.
在南方的，
Purathimāya anudisāya.
在东南方的，
Pacchimāya anudisaya.
在西北方的，
Uttarāya anudisāya.
在东北方的，
Dakkhināya anudisāya.
在西南方的，
heṭṭhimāya disāya.
在下方的，
Uparimāya disāya.
在上方的，
Sabbe sattā
愿一切有情众生，
Sabbe pāṇā.
一切有呼吸的众生，
Sabbe bhūtā.
一切有形体的众生，
Sabbe puggalā.
一切有名相的众生，
Sabbe attabhāva–pariyāpannā.
一切有身躯的众生，
Sabbā itthiyo.
所有雌性的众生，
Sabbe purisā.
所有雄性的众生，
Sabbe ariyā.
所有圣者，
Sabbe anariyā.
所有非圣者，
Sabbe devā.
所有天神，
Sabbe manussā.
所有人类，
Sabbe vinipātikā.
所有苦道中的众生，
Averā hontu.
愿他们无敌意、无危险，
Abyāpajjā hontu.
无精神的痛苦，
Anīghā hontu.
无身体的痛苦，
Sukhī attānaṃ pariharantu.
愿他们保持快乐。
Dukkhā muccantu.
愿一切众生脫离痛苦
Yathā-laddha-sampattito
Mā vigacchantu
愿他們不失去正当途径所获得的一切，
Kammassakā.
是个人所造业的拥有者。

Uddhaṃ yāva bhavaggā ca.
上至最高的天众，
Adho yāva avīcito.
下至苦道中的众生，
Samantā cakkavāḷesu.
在三界的众生，
Ye sattā pathavī carā.
所有在陆地生存的众生，
Abyāpajjā niverā ca.
愿他们无精神的痛苦、无敌意，
Nidukkhā ca nupaddavā.
愿他们无身体的痛苦、无危险。

Uddhaṃ yāva bhavaggā ca.
上至最高的天众，
Adho yāva avīcito.
下至苦道中的众生，
Samantā cakkavāḷesu.
在三界的众生，
Ye sattā udake carā.
所有在水中生存的众生，
Abyāpajjā niverā ca.
愿他们无精神的痛苦、无敌意，
Nidukkhā ca nupaddavā.
愿他们无身体的痛苦、无危险。

Uddhaṃ yāva bhavaggā ca.
上至最高的天众，
Adho yāva avīcito.
下至苦道中的众生，
Samantā cakkavāḷesu.
在三界的众生，
Ye sattā ākāse carā.
所有在空中生存的众生，
Abyāpajjā niverā ca.
愿他们无精神的痛苦、无敌意，
Nidukkhā ca nupaddavā.
愿他们无身体的痛苦、无危险。

Sādhu！Sādhu！Sādhu！

四念处内观智慧禅法

Sujiva禅师著

原著前序

近年来，越来越多受华文教育的人来习禅，而市面上有关此类——毗钵舍那（Vipassana Meditation）或称为四念处内观智慧禅（Insight Meditation）的中文版书籍却又缺乏得很。为了要增加修行者对此种禅法的理论知识，于是便从我已出版的两本英文书翻译成中文，并合成此书。它们是：

（1）The First Step To Insight Meditation《导向内观禅的第一步》

（2） The 5 Controlling Faculties＆Insight Meditation《内观禅与五根的平衡》

在此，我非常感激那些翻译者与乐捐者，因没有他们的协助，此本书不会这么顺利完成与出版。愿他们生活快乐，早日远离身心的痛苦，与获得道与果的解脱智慧。

译者前序

禅定是佛教的命脉。翻译一本关于禅法的书，实是一件艰辛的事，因修行理论的著作是与一般生活作品有异。

在翻译过程中，我们尽能力去踏至原著的精髓。但是，因为修行尚浅的我们，可能无法选用正确的词语去表达原著的观点及修持方法。但是，因为关于华文的内观禅书籍太缺乏了，我们唯有怀着厚颜，担此重任。

在此，愿诸同修大德，若见有错漏或与原文向背太远之处，希请指正不才的我们。最后，敬祝大家生活快乐，并早日摆脱身心苦恼。

张振鹏与蔡伟恒于沙巴州禅园

一九九五年十二月

 

本书由福聚院免费制作
想得到更多的原始佛教书籍，请访问我们的网站
http://www.fjland.net

实践篇

内观智慧禅似乎近年来在马来西亚掀起一片热潮，可是有众多有趣于习禅的，却没有机会得到禅师的正确指示，这是由于没有足够的合格禅师，配合着此股突然蔚起的热潮，要训练一位好的禅师需要一段相当长的时间，而禅师对禅法的亲身经验亦是相当重要的。

书籍虽有帮助，但是，有关修禅的书籍在市面上却又少得可怜。即使能在市面上购买，此类书本不但价格昂贵，有时也未必能在书店购买到合自己心意的。比如《清净道论》，这本一向被公认为是拥有权威性的修禅著作，不但不易在书店找到，即使有，价钱亦非一般人能付得起的。并且，大多数有关此类禅法的著作，只限于较普通的教理及指示。

每个作者都有他们自己教禅的特殊方法及倾向。同时，习禅者的修禅体验却可因环境或其他条件而异的。因此，唯有在禅师的亲自督促下才是最重要的。只有禅师亲自监督习禅者，方能给予恰当的指示及教导。一位禅师也能在多方面引导习禅者，比如，给于恰当的佛法开示，激励及纠正习禅者，以免习禅者在修禅途中出差错。

另外需要考虑的一点是修禅指示的“可变与伸缩性”。因为要解决一个修禅上的难题，往往都有超过一个以上的方法。重要的是，那个方法才是最好，最理想的呢？很明显的，唯有一位富有经验的禅师，才是提供解决方法的最佳人选。一位禅师需要通晓所有能解决的方法，及配合他对生活上的常识后，方可从中挑选出一个最为恰当的指示。在此，我将提出一些意见，讨论一些习禅者常遇到的困境或难题，并澄清一些人对习禅的误解，最后，希望能在没有繁杂的专业名称述写下，衬托出修习内观智慧禅的好处。

正念

一个人虽然已经阅读过好多有关正念的文章，然而有时却还扰豫着不知自己对“正念”的了解有多深。正念通常被形容为一种含有明彻、醒觉、冷静与警惕性质的心态。

其实正念是一种“认知”，却与普通所谓的“认知”有异。比方说，一个疯子亦有他“认知”事物的本能，但是他不能说拥有“正念”。正念不可能在有贪、嗔或痴的心识下“认知”。当一个人拥有正念的当刻，他在那时的心识状态是没有贪、嗔或痴的。这时，此人不但可善于控制自己的心，他也能从容的面对任何考验。在修禅时，知道目标是不足够的，一人必须有正念地知道目标。一个最好的例子是观痛，有正念的观痛和无正念的忍痛是有相当的差别。

一个较普遍且易犯的错误是，习禅者在提升正念的过程里，有操之过急的表现。他可能过度的沉迷于监定自己每个动作是否含有正念，这往往会导致不必要的身心紧绷及干扰。当此种紧绷及干扰产生时，我们已能知道如此的修禅态度是不正确的。放松观照或从容的提升正念将是正确的答案。有时，带着“不操心的态度”，反而能帮助习禅者松懈紧绷的心情。换言之，正念应在自然、从容的心态下逐渐提升起来的。

另一个在修持上常犯的错误，是习禅者太过注重于提升定力而不是正念。一个习禅者如能在一段时间内持续的保持正念，他也同时会拥有随着提升正念而来的定力。然而，如一个习禅者没有正念的专注于目标，那就会培育起“不正确”的邪定，这也是导致一人“走火入魔”的原因；有一点必须强调的是，一人在未执行严厉的修行前，须对禅修的方法与意义，要有适当正确的了解。没有正确的了解作为基础，而开始武断地去练习，是象征着顽固与忽略培育正念的意义。

初基者在开始修禅时，应该较着重于行禅的修持，而不是持久的坐禅，那是由于行禅的目标较粗糙及易于观照，因此，有助于提升正念，而坐禅往往能导致初基者倾向于冥想神游或沉迷于培育定力。习禅者应该紧记，提升正念应该是优先履践的任务。

在修禅期间，一个人应该尝试不去思索推理。如想体验诸事物的如实真相，习禅者不应对观照的目标有任何观念性的思维。事物的如实真相只有通过纯净的正念方能体验出来。如有思索推理的介入，那必须以正确的方法对治（对治方法将下节讲述）。

当一个人在没有思索的情形下拥有正念，那意味着他没有回忆过去或未来。唯有以正念观照当刻的事物的如实真相，方能体验诸事物的特性，例如它们的硬、热、冷等等自然性质。

这一切都能以一句话总括：一个人必须拥有明彻的正念来洞察当刻事物的实相及其呈现的种种特征。

修禅者将能在一句钟的时刻内体验多种事物的特性，例如：热、冷、硬、软、动荡等。当正念增强时，禅修者将能进一步的洞察到它们之间的缘起关系。如实地观照目标，将能带领一个人体验事物的共同特征：苦、无常、无我。最终他可铲除所有不利于修行的盖障，甚至进而息灭诸种痛苦。

（一）身念处

由身躯着手培育正念（身念处）往往是习内观的初步。这是因为修习身念处的目标比较粗糙，同时也易让培植中的正念茁长。习禅的目标可以是身体的某部分，呼吸及死尸（注：此仍墟墓观，与修习定（静）禅有共同的目标）一个人也可由定禅入手，进而修习内观智慧禅。在《阿毗达摩义论》中提到，这些以色身为目标的，仍属于五蕴之一。初习禅者也应观注四大威仪：坐、行、立及卧。

坐姿

在习禅时，习禅者应观注“坐”及“触”。有些习禅者，在修习内观智慧禅时，去观想坐姿，这其实是不正确的，因为观想出来的目标是非真实的。正确的方法是纯粹的观照及体验事象。

那么习禅者在观照些什么？简单的说，我们是在观照风质的运作状况，它的特征可以是紧绷、坚硬、支撑、拉或动荡。如习禅者能醒觉专注地观照它，逐渐会体会在此身躯内并没有一个“我”或“灵魂”，而只有事象之生灭过程或能量在操作着。当他具备强而有力的正念时，习禅者将能洞晓到存于这色身物质中之能量操作的广泛实相。在观照“坐”当中，即除了观照硬、僵等感觉时，习禅者也能洞察到很多其他身内的感觉，如冷热、紧松及身外的景象如声音。换句话说，当观照“坐”时，我们以“坐”为标名来引导心识去观照种种与“坐”有关的实相。标名可说是指引正念于观照目标的“念窗”。它可助我们紧系心念于观照的目标，进而培育有利的定力。通过清晰醒觉的正念，观照事物在当刻呈现的实相。在此，我们不可选择目标来进行观照，我们只可指引正念于“念窗”内呈现的目标等。

触

在开始时，习禅者应观照臀及腿部与坐垫接触的部位。其实，在坐禅里，有很多可供观照的接触点（见下图：4-12触点）。习禅者可以以有秩序的节奏观照这些触点以增强定力。花费在观照触点时间的长短应视习禅者的心念及目标现起的清晰程度而定。被观照的目标越清楚，停留下来的时间亦可久些。反过来说，如被观照的目标模糊不清，或习禅者已被昏昏睡意笼罩时，他应以较快的观照速度，去观注不同的触点。“触”及“坐”两者都应被观照。有如观照其他目标一样，在观照触点时，主要是观照事物生灭的特相。

1-2 腹部上升及下降    3 坐    4-12 触点

腹部上升及下降

在修习坐禅时，初基者通常都以观照腹部的上升及下降过程为主要目标。实际上，他是在审察导致腹部移动的风质。同时，随着这风质运作的过程中，其余的各类色法也会在其中相应地变化着。（如地质、火质、水质）。这些现象的存在，也都同时地，通过观照腹部上下过程时，被习禅者意识到。

并且，通过观注腹部的上升及下降过程，也有助以培育习禅者的定力。不过，习禅者不应太过于担心腹部上下过程的清楚性，而去刻意操纵呼吸（以不自然的方式）。腹部的上升及下降亦是无常的，它可在被观照时突然消失，如有此现象发生，习禅者就应把观照心转移到别的目标上。

一个通常被提出来的问题是：专注审察鼻端上之呼吸状况，已是驰名久远的培育定力方式（注：安般念法）。如今为何舍弃不用，却要去观照腹部的上下过程？有位禅师给于此问题的答案是：名色法较易在观照腹部上升及下降时洞悉出来。即是由于观照腹部的上下运作状况比在鼻端的出入息来得粗糙，则事象之三法印特征（苦、无常、无我）也较明显地呈现。

依此内观智慧禅法修习，所培育的定力，是含有刹那的性质。但禅者观照实相时，却以培育正念为首要目标，而不是那伴随着的正定。同时，观照、数息或控制呼吸法都不该在此采用（那是由于修习内观智慧禅，基本上是以观照诸实相为依据的）。

行禅

对于初习禅者来说，通常得到的劝导是应先修习行禅。有位禅师曾说，在坐禅前，习禅者应先修习行禅，他也曾提示，一个人可纯粹通过行禅而证得阿罗汉果位。一般上，习禅者都认同，如有一刻完善的行禅，接下来的坐禅通常都是非常如意的。习禅者不可忽略或低估行禅的重要性。只习坐禅而忽略了行禅，就如一位只有一支脚行走的残障人士一样。在内观智慧禅里，行禅有多方面的用途。首先，习禅者不可能一直都在修习坐禅，反过来说，若能在接着下节坐禅的空隙时间里，利用修习行禅来培育及维持正念，这将对禅修的进展有极大的助益，持续不断的正念往往都被强调，否则培育正智所需的定力将不会增强。

行禅本身就是内观智慧禅的修习。“那儿并没有一个所谓的众生，或称为人的，或一个不变的我在行走着…”，此种的智慧，是通过醒觉地审察物质现象（即是观照每一步伐的移动过程），及精神心理现象（即是紧系观照那意图引导行走的心），而自然产生的亲身经验或领会。此种的自觉领悟，便是内观智慧禅法中，所谓的洞察正智了。

行禅的特征也有异于坐禅，它的目标比较粗糙，易于变迁。因此，正念也较易于在行禅中被提升。基于此因，它含有平衡的要素，它能引导习禅者倾向内观智慧禅的修习而非定（静）禅。在习行禅时，我们也应观照“转动”，“看到”，“想到”，也由此日益渐进而演变成生活中培育正念的作习。

在行禅时，应逐步增加观照目标的层次，以便增长正念及定力。习禅者行禅时的步伐应视他自认为最稳定舒适的速度下进行。习禅者不应操之过急，要明白到，培育正念比观照步伐层次的数目来得重要。一旦正念培育起来时，就该把步伐放慢下来，以便能观照更多微小的细节。初习禅者在开始修习时，常犯的错误是行走得太慢，最终，因为心切要观照一些难于观察的微细现象，而导致紧绷的情绪。

习禅者，不论是初基或老练者都应在开始行禅时以快速的步伐行走。快步伐走有“适应”目标的作用，它亦有运动四肢及克服睡意的功能。但是，却有些习禅者“过度”修习行禅，不单以“超速”步调行走，且行禅时间也过量的长。结果，导致身心烦乱及疲倦。习禅者切忌心浮气躁，应以“恰好”的习禅态度来培育正念。

当习禅者的禅修有所进展时，他就会洞察到，所谓的行禅，原来是被一连串刹那相续生灭的物质与精神现象所组合而成的。一人之禅修，若已进展到此阶段，他行禅的步调就会自然地慢下来了。

在行禅时，一些外界的声音，及存于身躯里的种种感受，或发出身语意行为前的各种动机都可作为修习行禅时的次要观照目标。可是，若此些目标已呈现得非常明显，且干扰到行禅时，习禅者该停止行禅而去观照这些次要的目标。

站（立）

“站”也在习禅时被观照的。例如：当习禅者在行走前及到达行走的末端时，可观照“站”的姿势，以及脚底的“触”点（脚底与地面接触的部位）。有位驰名的禅师曾经这样提示过，习站禅对那些易打瞌睡的习禅者来说有好的对治效果。长时间的修习站禅，一般上，是不被大力推荐的，尤其是对一些体质柔弱的妇女与小孩们。这是由于修习站禅须要很多的精进力，来支撑色身的平衡。同时，经过一段时候修习站禅后，禅者会进入一种似在做梦般的三昧境地（Samadhi）,往往这会引致膝部显得无力，甚至有时一个踉跄便跌倒于地上。

这位禅师也谈到，有些习禅者向他报告，在他们长久修习站禅的过程中，躯体常会出现一种要向前后或左右摇摆的动作，故心中时时被一股畏惧跌倒的阴影笼罩着。修习站禅时，要将脚稍微分开站立，以便增长身体之平衡。习禅者可以以正念由头至趾向下扫视，或可专注那些较强而明显的身内感觉，或若有时腹部的上升及下降过程呈现的明显时，禅者也可去观照它。

卧

在密集修习期间，卧禅通常是不被鼓励的。因为它易使人在不自觉中入睡。但是，若习禅者在修习卧姿下拥有正念，即是确保自己能随时保持醒觉与警惕，那他就不会陷入睡乡而不自知。禅者若要上床就寝，他可以采用普通性的正念来修习卧禅，被推荐的卧姿是“狮”势，指禅者的身体是以右侧躺卧于床上，它比左侧或平卧来的好，当然，后两者并非不能采用。

在躺下时，应以正念观照“躺下”，“躺下”，及“接触”，“接触”。当腹部上升及下降明显时，就应观照腹部的上升及下降。当喜受呈现时，应观照“喜受”，“喜受”。同样的，“思维”，“声音”，“疼痛”，等等亦如是地对待。若习禅者有好的修持，他不但可以观照到自己将要入睡前的心识状况，即使苏醒当刻的心识状况，也都能了了分明地意识到。由于躺下时的舒适姿势能引发喜受的生起，所以在这种情形下，通常精进力是不存在的。

日常生活体态

从《念住经》里，我们看到，世尊如何地一再提醒比丘们，要于日常生活（衣、食、住、行）中住四念处。如：沐浴着衣，大小便利，持钵受食，言谈语默，回顾视瞻，屈伸俯仰，都要正念击心安住，守护根门。

心必须训育到无论何时何地都保持正念，唯有时刻保持正念，它才能变得明彻有力，在此所谓“无论何时”是指心念的连续性，而“无论何地”是指其变迁性。没有任何时间是不能用来培育正念的；同样的，正智也可在任何时间内提升。

忽略运用正念在日常生活中，将大大的削减正念的效益，也会带来负面的妨碍。很多在家众往往为了提升一人生活上的素质，放工回家后，总觉得自己不易集中精神修禅。原因就是他们忽略了在日常生活中培育与维持正念。

（涉及在日常生活中培育正念的范围很广，在此不加以讨论，我们会策划在日后编写此类的文章）

我们在日常起居中，四周有无数的事物，可被引用为培育正念的目标。若把他们忽略了，那只可证明我们对身边周围所发生的一切，是那么地失慎无知。我们必须尝试去知觉当下的事物，而不是在沉想往事，或是揣臆未来。

（二）受念处

以受念处培育的正念，能破除快乐的幻相（即指执苦为乐的颠倒想）。要破除此种幻相，我们必须透视苦的本质，洞悉它的特性。

痛是苦的一种显现方式，而痛往往是初习禅者体验得最清晰的心所之一。它提供习禅者一种能培育正念的有趣目标。然而，它也是易让观照者生起排斥嗔恚情绪的目标。如习禅者已生起此种嗔恚的情绪，他该立刻去观照此心：“嗔恚”，“嗔恚”，直到它消失后才到回去观痛（目标）。观痛的关健，是禅者要以轻松平稳的情绪去观注它。若习禅者能做到此点，他将能洞察到疼痛现象的各种演变，如拉撕痛、尖锐痛、炽热痛、激痛等。如习禅者没有正念，那就往往没有观察痛的勇气。随着禅者定力增强，痛感也会相应的增强。在具有恼怒或嗔恨的心识下忍痛观照，亦非是培育正念的方法。如习禅者实在无法观痛，可置之不理。（注：把观照心转移到其他的目标，如腹部上下）。若已无法忍耐下去，习禅者可在有正念下以缓慢的动作更换坐姿，或起来修习行禅（它有有助于培育正念的功能）。如果习禅者能在有正念下观照到痛的种种变化形式，习禅者对事象之变迁及无常的理解将会有更深一层的认知。疼痛的现象，到了此种田地，对习禅者来说，已不再是一种难忍的目标了。一句有利的忠言 “观痛并不是希望痛消失，而是以它为帮助培育正念的处所，及洞察它的本质”。如此，习禅者将不会这么沉迷执着这色身及一切感受。

有时，一些怯弱的初基习禅者，会对此些疼痛的目标，生起畏惧的心理，他们以为种种疼痛能对身体的健康带来危害，甚至令他们中风瘫痪，便因此而放弃修禅。其实，这一切的担忧都是没有根据的。在我数十年的教禅生涯里，就从来没有听说过，有人因数小时的坐禅，而因此变得跛脚或瘫痪。

当观照乐受时，我们也应如实地去观照其自然本质，乐受亦是不圆满、不完善或苦的。它通常在痛消失后或遇见可意的事物时呈现。当乐受升起时，我们必须以正念去观照，否则，贪婪或执着的心将依它而生起。就好比恼怒因痛而生，执取亦因悦意目标而生起。

其实，乐受本身并非一件坏事，只要能以四念处修习法去击心安住，禅者就不会生染着之心，故它就不会变成了障碍。相反的，在拥有正念的状况下，去观照生起的乐受，定力会因拥有“乐”禅支而相应的增强。但应该防范的是，禅者对自己的禅修境地生起自满或得意的心态。乐受的变化不易被洞察到。即使能被观照，它异常会变得不甚强烈或变成不苦不乐受（舍受）。乐受也有其消失的时刻，故不圆满矣！

不苦不乐受通常是老练的习禅者能观照到。根据一位禅师，唯有已踏至第五内观正智的习禅者才能体验到此种舍的感受。因为一个人处于此阶段时，习禅者开始摒弃观念（已没有目标的大小概念）。

在佛教，我们常听闻“苦相”，其实是指一切事象在不停地变迁生灭之不圆满性。由于言语文字都是心所造成的观念，所以它们不能完全地把苦相的实质表达出来。苦相的本质必须被习禅者亲身体验证悟的。唯有当我们如实地体验物质的变迁特性，我们方能从中领会一切事象灭尽后的清净寂静（指一切苦或贪嗔痴的息灭）。

（三）心念处

有如其他的念处，心念处亦有广泛的目标。由粗糙至微细。所以，修习心念处也该先以身念处进而至心念处。

在修习心念处时，我们应以思维或思潮作为观照的主要目标。思潮本身也有多样的显现方式，如计划、想、反省等。当观照“思潮”时，我们只应如实地观照“思潮”。思潮通常牵连到观念及过去或未来的事物。习禅者应该观照“思潮”，“计划”，“反省”等等。而不涉及它们里头所含有观念性的事物。那就不会使我们强化思维。如思潮仍然持续不断，那便意味着我们没有正念。如习禅者拥有正念，或能保持醒觉地如实观注，思潮往往会在被观照的当刻消失去。

当观照思潮时，也该与观照疼痛一般，必须拥有沉着安静的心态。我们是观照它的自然本质，而不是期望它在被观照时消失。如能保持此种态度观照，思潮自然会逐渐减少。如果习禅者抱着期望它快点消失的态度，思潮往往会因此而持续不断。如不执着的以正念观照，我们将更易体会了知诸相生起法是苦，是无常，是无我的。但是，如思潮仍然持续不断或持，根据一位禅师说，观照心念的“技巧”，是精进且持续地观照。心识变化迅速，同样的，我们应以相同的速度紧系于它。烦恼障如一股强大的瀑流，因此，我们的正念就必须更强且有力以便克服它。通常这些思维是缘于我们潜伏的贪嗔痴而产生。思潮虽然有时看来好似停止了下来，其实仍有残存的余迹可寻。我们必须拥有正念地去观照，直到它们完全消声匿迹为止。当对这些烦恼障有正念时，我们不但知悉它的存在，同时也能明确地洞晓它的无常、苦及无我的本质。

世尊于法句经，有如此地描述心识之性质：它是难掌握控制的，易飘荡不定，不愿久留停泊于现况上。所以，要观照心识是一件极难的工作。一些初基的习禅者，于初步习禅时，尝试去逐个捕捉观照，这些无形的心识，由于缺乏敏锐的正念，往往弄得自己乱想纷飞，茫然无措。他越是努力，越是忙乱。到了此种地步，习禅者若还力图空化内心，或蓄意排除内心的任何心思杂念，这将会使情况更加恶化。

我们应该把这修禅之座右铭牢记于心：“全心全意地以正念投入观察，勿对目标起相对的反应、评估、推理或分析”。当一人拥有正念时，他不但能清醒知悉那具有正念的心态，即使是在专注观照目标（主要），但若有任何强烈的对象或目标（次要）生起时，他也能很快地觉察到。这时，虽然习禅者已被分心地吸引开去，但对这观照心——由主要目标转移到次要目标的过程，他是非常醒觉地觉察到的。所以说，习禅者仍是处于具有正念的状态里。习禅者在修习心念处时，必须持续不断地应用正念于观照的心识上。不然，他在不知正念已灭失时，仍以为自己还是很清醒地观照着目标。

当习禅者之正念日渐强化，以及那些修行上的盖障也逐渐相对克服时，一些美好的禅境或心态也会伴随着生起，譬如：修行者内心遍满喜悦，心识明亮，身心感到轻，全身流通着胜妙之乐受…等等。这时，习禅者须加劲持续醒觉观照，要了了分明它们的性质，如何生起，如何发展，如何消失。否则，当这些悦愉的心识变得微细，难掌握察觉时，习禅者会不知不觉放弃观照禅定之主要目标，而在执染坐享此些喜悦。继而，有些习禅者，还会这么想 “在我今生以前，未曾生起过如此的明净境界，或喜悦…，我已达到修行的最高阶段，我已证悟，我已得圣道、圣果。此种把非道执为道，非果执为果，将使行者的禅修停滞不前，且最终会落于邪途。世尊在《中部经》有此的提示：比丘们啊！我所说的法也好象木筏一样，是用来济渡河川的，不是为了贪取它、把玩它、珍藏它、执着它。比丘们啊！你们若已懂得我的教诫犹如木筏，就当明白好的东西（注：指那些美好的禅境），尚应舍弃，何况不好的东西呢？”所以无论习禅者之成就，已达到何等高尚纯净的阶段，如有执着，即须放弃。

（四）法念处

法念处的目标涉及广泛。法（Dhamma）本身被译为，一种显示于心灵或精神上的目标。确实上，法是种无个人或无众生的自然现象，它含盖全部的缘生法或有为法，以及非缘生法（即是所谓涅槃）。所以，除了上述的三种念处所涉及的范围——色法与心识法，而所剩下的心所法（Mental fac-tors）与涅槃，便为修习法念处的目标了。通过修习法念处，如实地观照目标，了解它们的缘起性质，如何生起，如何消失，这种的亲身体验，将有助一个人破除我见的颠倒，即是错认执取五蕴现象为恒我之幻觉。法念处的
修持共分五大类：
（i）五盖
（ii）六（内、外）处
（iii）五蕴
（iv）七觉支
（v）四圣谛

（i）五盖
五盖为：贪欲、嗔恨、昏沉睡眠、掉举懊悔及疑惑。贪欲盖在此念处是指对可意的目标生起执着及渴求的心识。嗔恨盖是指对观照目标生起厌弃、苦恼或摧毁性的忿怒情绪。昏沉睡眠盖是指观照于目标时，心显得怠慢迟钝，掉举及懊悔盖是指那散乱歉疚悔恨的心识。疑惑盖是指那对四圣谛及三宝起了疑惑的心识。

在此念处，习禅者不但需要了了分明地观照这些不善心识的生起及消失，同时，也要对那些构成恶法生起与消失的条件，注意观察。

（ii）六（内外）处［六根六尘（处法门）]
习禅者不但要观照六根与六尘中的诸法（眼识、耳识鼻识…），是如何的生起与消失，且要对构成诸法之缘起条件，了了分明地观察。
当我们观照“看到”时，要应用“看到”，“看到”此字为标名，仍是因为它有助习禅者观注看的过程。其实我们所看到的只是目标的颜色。习禅者所意识到的目标之形状、大小，及较后生起的思维，都是心所造成的观念。所以，每当看到强烈的目标时，我们立刻标名观照“看到”，“看到”（只停留于目标之表色或观照于目标的光线），这将“淡化”对目标所生起的形状或思维观念。在此过程里，我们也能觉察到“看到”的心识，那便是，只有看的心识存在，而不是有个“众生”或“我”在此进行看的行动。听与声，嗅与味，尝与食物，身与触，知与被知物都是如此观照。

我们为何观照“听到”，“听到”而不是“声音”呢？那是因为声音，不但含有一种断续不连接的性质，而且拥有要向四周扩散的特性。所以它较难以正念追系。试图“追系”只会使习禅者更易被干扰，及不易培育较强的定力。观照“听到”，纯粹的观照在耳边听到的声音，而非“耳外”，如此观照将有助习禅者倾向内观专注及内心沉着。但在某些情况下，我们的确要观照“声音”，“声音”，那是当声音十分强大与持久时。在这无可避免的状况下，我们除了观照声音及其变化外，并没有其他选择的余地。

在观照六根门及它们的所缘（目标）时，习禅者必须锻练醒觉的专注心及守护那些可能依止它们升起的观念。这正是佛陀给予婆醯迦（Bahiya）的忠告里所强调的：“如是啊！婆醯迦！你应修习，在看时，只有看；在听时，只有听；在觉触时（嗅、尝）也只有觉到；有思时也只有想到。

观内外的六根门及触尘，当其位有正念的观照时，将有破除我见的能力。我们可察觉到，其实根本没有一个众生，或我或任何幕后主使的人，只有过程在进行着而已。这种观注的修习，对日常生活中，培育无我的正智尤其有效。

通常，烦恼障都是依止六根门而生的。尤其是在日常生活中，缺乏锐利持续的正念时，此些恼人的恶法，往往会在这“看到”，或“听到”的过程里剩隙而入地生起。因此，我们也须观照那由六根门所生起的盖障。

（iii）五蕴
蕴分五大类：
色蕴，仍是四大种性所缘生之色法。这里所说的四大种性即指坚性（地大），湿性（水大），暖性（火大），与动性（风大）。色蕴包括了整个物质的领域，我们人类也在其中。
受蕴：苦受、乐受、不苦不乐受这三种感受，概括了受蕴的功用。人类的情绪，也由此蕴构成。
想蕴：它的功能是在，认知与辫别各种身心活动的目标。人类的记忆属于此蕴。
行蕴：对于外境或目标生起善恶功能的心理活动，即有目的行动之意志。一般所谓的业，也属于此蕴。
识蕴：识有了别、集起的功用，为能认识之主体，它以眼耳、鼻、舌、身、意为其所依，（六识身），负担对物镜了解分别记录的作用。
“正如其械已装配，马车此语已命名，下如有此五蕴时，世俗惯称为有情”

这五种精神（名）与内体（色）的蕴，是互相依存的。当它们结合活动的时候，就成为一架身心合一的机器（或有情众生），因而产生了“我”的意念。这也就是所谓：见的幻觉，仍是一种虚妄的意念，一种错认五蕴现象为实“我”的身见。所以，习禅者要从五蕴中去注意观察诸法，了知（色、受、想、行、识）的性质，它们如何生起，如何坏灭。通过如此专心击念，习禅者将能认清诸法的实相。

（iv）七觉支
七觉支是指——念觉支、择法觉支、精进觉支、喜觉支、轻安觉支，定觉支，及舍觉支——是引导习禅者通过涅槃的七种善心所法。当习禅者踏至第四内观正智时，它们就会显得非常清楚，所以说，它们并非是初基习禅者应用的目标。在它们初期生起时，由于它们的宁静性质，往往会导致习禅者产生染着，而沉醉其中不愿出来。我们应如何观察七觉支中的诸法呢？

习禅者如有念觉支，应了了分明他有念觉支；或者没有念觉支，应了了分明他没有念觉支；应了了分明尚未生起的念觉支怎样才能生起；应了了分明已经生起的念觉支怎样才能充分发展。对于其他的六种觉支亦如此观察。由于有这样地专心击念观察，众恶法（如执取染着，傲慢自满）就无机会生长与发展。同时，也有助我们的禅修保持稳定的发展，及平衡五根的好处，尤其是对平衡精进根与定根间。

在随时对治不善心态方面，七觉支的修持，也起了很大的作用。譬如，当禅者对自己禅修感到沮丧气馁时，这时他就应当修习精进觉支，喜觉支及择法觉支，这三种觉支将有助高扬激励行者的心。而当习禅者修行情绪过于兴奋激动时，他就应当修习轻安觉支，定觉支及舍觉支，这三种觉支将有助修行者恢复慎静的作用。
对这些觉支的生灭有正念，它本身就是培育内观正智的修习。持续不断的奋力修习这七种觉支将会日渐圆满成熟，进而启发导致一切苦灭的正智。

（v）真谛（四圣谛）
四圣谛是指：
苦谛：是指那些我们应明了领会的实相。如五蕴本身即是苦。
集谛：是指那应根除的贪染或苦之根源。
灭谛：苦之止息。
道谛：导苦之止息的途径。
“苦”是译自巴利文的“Dukkha”，有些人却喜欢翻译它为“不圆满”或“有缺隙的”。根据《无我经》，里面提及无常为苦，苦者无我。因此，对无常含有正念，亦是对苦含有正念。那么，什么是无常呢？即是指诸法名法与色法，包括所有物质及精神现象，除了涅槃外，其他都是无常的。因此，我们应该观照各种这些物质及精神现象，如何地生起与衰灭。

当习禅者之贪染或烦恼障生起时，他必须立刻以正念注意观照它，由于它们都是形成众生苦疼产生的原因或条件。如是的观照，我们将能看到它们的消失。当我们看清＿苦、无常及无我的三个特征，我们也正在培育道支（即八正道）直到我们能亲身体验那最终的苦灭。此种道支为：
正见–指在观照时，对目标缘生缘灭的互相关有正确的了解。
正思惟–指引导观照心识于内观智慧的目标上
正语–避免不正当的言语。
正业–避免不道德的行为。
正命–避免不正当的职业。
正精进–指把心推向目标之鞭策力，有令烦恼不生或断除的功用。
正念–指对目标的醒觉心。
正定–平稳定住目标上之心力。

由于法念处的目标，都是非常微细的，故法念处的修持比其他前三种念处来得困难。比方说，具有贪欲的心识及贪欲本身就不易辫别出来了。所以，一般上，初基的习禅者不应于此念处着手。唯有当他对其他三种念处有相当的掌握基础后，方才去观照那些更细微的目标。经论里也常提及，此种念处较适合给那些生性慧根锐利者修者。

摘要篇

在许多佛教传统经典里，尤其是在此部《念住经》中可看到此种毗钵舍那或称为内观智慧，是依据四住（处）：身、受、心、法，为修行准则的基础。

而近代的缅甸马哈希大禅师所传授的内观智慧禅特点仍是以审察或观照个人的腹部上升与下降过程为初学者的主要目标。但这禅定目标不是固定不变的。若在禅坐过程中，忽然有另一个较明显的目标呈现时，这观照的心是可由腹部处转移到此目标上。由于每个导师教禅的技巧与累积的经验不同，所以在教法与采用禅定目标上是多样化和具有伸缩性的。

佛陀在《念住经》里，一再强调此乃是唯一能净化人心的法门。此经把禅定目标分为四大种类。一个人可通过任何其中的一类，使他培育起极强的正念，方能令他如实了解所观照目标的特性或本质。此四念住为：

（一）身念处（Kayanupassana Satipatthana）以身体为培养正念的根基。

身念处又分为十四个部分：（1）出入息（2）姿势（3）明觉／正知

很明显的，它们当中有一些是纯粹以定禅或三昧禅为入门的修行法，往后便转入智慧禅为最终目的：他观照五蕴的生起，五蕴的失灭或五蕴的生灭。

（二）受念处（Vedananupassana Satipatthana）以感受作为培养正念的根基。

受念处分别有九种感受的目标：

（1）——（3）乐受、苦受、不苦不乐受

（4）——（6）身体的乐受，身体的苦受，身体的不苦不乐受

（7）——（9）精神上的乐受，精神上的苦受，精神上的不苦不乐受。

（三）心念处（Cittanupassana Satipatthana）以心识为培养正念的根基。

以下十六种心识可以作为培养心念处的引导：

（1）心有贪（2）心无贪
（3）心有嗔（4）心无嗔
（5）心有痴（6）心无痴
（7）心专注（8）心散乱
（9）心广大（10）心狭小
（11）有上进心（12）无上进心
（13）心得静　（14）心不静
（15）心的解脱（16）心不解脱

（四）法念处（Dhammanupassana Satipatthana）以心所为培养正念的根基。

（1）五盖
（2）五蕴
（3）六根与六尘
（4）七觉支
（5）四圣谛

注：要知道十六种心识的详细资料，请参阅《清净道论》第375页：他心智论。

初习禅者应先以身念处为培养正念的主要目标。因为身念处：

（1）目标较粗，易于观照。（2）时常都存在，并且实际。（3）没有疼痛的感受，因此，可以在无心理压力下进行长时间的观照。

当习禅者观照色相的过程时，自然而然地也会观察到随现的心法。例如：禅者坐久之后，将会产生疼痛的感觉，其他惯性的恶习和妄念亦会困扰习禅者。

然而，当正念与正定有了相当的进步，习禅者将很容易的观照到更多微细的目标。使初学者比较容易培养正念的观照目标有以下几种：

（1）腹部的上升与下降（2）坐与接触的感觉（3）妄想与掉举（4）昏沉（5）听到声音（6）苦受与乐受

习禅者应以腹部的上升及下降为观照的主要目标，但当它变得细微，不明显或不存在时，习禅者就应转移观照坐和接触，作为培育正念的主要目标。坐了一段时间后，如有痛觉产生，就应观照痛的感受以取代其他的目标。如果有比较稀有的目标出现，也须注意观照，但当它们消失后，就应观照原有的主要目标。

在行禅时，行走的过程是主要的观照目标。其他如痛、妄想、视线、听觉等都是次要的目标。依此修习，习禅者就能清醒的观察到名与色的生灭过程。

如果同时有几个目标出现，习禅者可能会感到困扰和犹豫，因此，禅者就须按照优先顺序的方法去观注目标。这程序有助于增加正念、正定和智慧根。

培育正念的过程

培养正念的过程可以分为：

（1）引发正念。
（2）保持连续不断的正念，即是指能系念于目标变迁的过程。
（3）增强正念以观照事物的实相，即是能亲自直接体验到各种不同现象如何的产生，以及形成名与色的过程。这过程有三个阶段：

（A）保持正念。
（B）将正念集中于腹部的上升与下降，即是专注于随着腹部的上升与下降所产生的目标。
（C）以正念直接的知道形成物质与精神的生灭过程——这情形通常是一连串的生灭动态。这样观察，智慧就会由此观照中而生。

正念的提升

不论是止（定）禅（Samatha Bhavana）或是内观智慧禅（Vipassana Bhavana），正念都在扮演着相当重要的角色。因为它可以使我们的心处于善境——即远离贪、嗔及痴。反之，一个人若无正念，往往会误入邪定。如果没有及早发现，也许会导致精神出问题。

但，如习禅者已培育和拥有很强及坚定的正念，那么要摄入禅那（Jhana）不但轻而易举，而且非常安全。在修习智慧禅时，有了正念才能使我们醒觉，领悟到三法印，即无常、苦与无我。

心念不稳定与不清净，烦恼必然滋生。所以我们需要有正念。但什么是正念？又有多少人能真正了解它呢？

曾有一次，一位读了好多佛书的人，前来精进修禅，他听了指示之后，他问道：“到底什么是正念？

这真使人怀疑他对所读的一切有多深的了解。也有些诵经和观想多年的习禅者，亦不知道什么是正念。这令人怀疑那些人是否以正念修禅，或是在培育邪定？

其实，要解释正念也不是容易。因为文字是一种观念而人们又常常会有错误的概念。正念其实是实相，一个唯有通过清净，非幻想和敏锐的心才能亲身体会出来的法（现象）。当一个人修禅有进步时，以及正念够成熟时，他将会很肯定地，没有丝毫怀疑地知道他当刻是拥有正念。

一个体验过什么是正念的人，在修禅时能分辫那甚为重要的正念是否呈现。

正念也可以分为好几种，其中有日常生活中的正念和修禅时的正念，前者经常串连世俗的观念为目标，则它不能引发任何出世间的智慧。有时虽对自己的所作所为很清楚，但由于所接触的都是世俗的事物，因此，这种正念最终也只能带来世间的智慧而已。然而，在修禅时所培育的正念是由种种不同的心识及目标所修成的。它不是基于观念，而是实相（真理），比如疼痛、声音、流动性（风质的特性），热（火质的特性）等等。这些正念能导致真理的证悟，即对事物的如实知见，并自然的引发出出世间的智慧以至解脱。

除了以上不同形式和程度的正念，还有一种似正念而非正念的心识。

比如，当我们在做梦时，通常我们都不知道自己在做梦，而以为它是事实。很明显的，我们是没有正念之故，不然的话，当我们知道自己是在做梦时，我们会清醒过来。不过有时候，我们也许会迷迷糊糊的知道自己在做梦。这时虽然有正念，但非常微弱。

对正念有一个明确的见解是非常重要的，不然在修禅时我们也许做错了也不知道。比如，我们也许是在培育没有正念的定力（邪定）。这会导致混乱与不良的后果。

那么到底什么是正念？

正念可说是一种平稳、不被干扰、警觉和清晰的清醒意识。

平稳：不像胆怯者在受惊时的战兢，也没有过度忧虑者那般神经过敏。

不被干扰：轻安、平静、寂静、远离贪、嗔及痴。

清楚：不含糊，不混乱，不沉重。

警觉：迟钝和懒散心态的对比。

以下的例子或许可以更清楚的解释正念：

（一）捧一个盛满热油的碗：想要捧一个盛满热油的碗，那当然需要有正念——平稳、清楚及警觉的心境，这样热油才不会溢出来。

（二）行走在独木桥上：

要在独木桥上行走，必须有很强的正念，才不至于掉入水里。但是人的一生里有多少回行走于独木桥？或将要生气那一念顷间能保持正念呢？

这些时候，我们是最需要有正念。正念不会自然的发出来，它需要我们去提升。若想克服生活上的种种障碍，我们必须要有秩序的培育正念，并使它成为习惯。

正念的平稳，可以从一个正在行禅的禅者看出来。他可以走得非常缓慢，即使很多时候，他只用一只脚来支持体重，但他的姿态却很平稳。

正念也可以比喻为国王的财政官，他必须时时向国王报告有关皇室的财务。正念也是一样，它时时告诉我们内在和外界的诸法实相——好、坏或中性（非好非坏）。因此，“彻底详细”可以说是正念的特征。它就好像一个工作效力非常好，而又彻底的国库财政官。

正念也曾比喻为国王的顾问，他在重要的事物上给予忠告。正念亦是如此，它时常将我们置于正道，经过一番审察之后，正念可以消除不善的心所，而提升需要被提升的善心所。

我们也许会以为“思想”是包含在正念里，当然在日常生活中可以这么说。但不是在修行期间透视实相真理时，这是因为后者包含了透视苦相及其他实相相等的能力，并且重要的是对正念有了明确的概念之后，接下来便是要如何将它提升，并尽量持续这种心境。要拥有正确和善巧的方法来培育正念。好的环境和积极的同伴都是很好的助缘，这种良机可在精进修禅期时获得，因为在那时候，我们暂时可不必为工作或家庭问题而烦恼。同时有足够的时间，使心平静下来，而专注于提升正念，只有抛开一切世俗的观念，我们才会更进一步靠近我们期望的目标。

要培育这种正念以至看透一切法的本然实相，我们必须牢记以下几点：

（一）思想不应和正念参杂，因为思想附有观念，而且它经常因烦恼而生。对初学者而言，不管他们下了多少苦功，思想肯定是会现起。不过只要多加练习，这种难题一定能够克服。

（二）紧系眼前的事项，唯有把握眼前当刻的事项，才能系念于之法如实知见。不要回忆过去。一小时前所想的事有时都难清楚的记起，更何况是昨天的！也不要幻想未来，因为我们不能肯定将来会发生什么事。

（三）时时警觉精神（心法）及物质（色法）的特征和它们的本质。这些都是有意识及无意识的互相关连下所形成的特质。没有修禅体验的，自然是无法觉察到这点，因为它们迅速又复杂地生灭着，何况再加上我们累积而来的这种观念（正确及错误的），有如“我”，“你”等概念。也由于我们执取错误的观念，一切忧悲苦恼便随之而来。

为了方便观察这种事物的如实本性，修禅者最好将所有的举止动作放得缓慢下来。有位禅师举例：当风扇在快速转动时，我们并不能看到风扇的原本面目，除非将它的速度调慢或让它停止。放慢动作对“初生”的念力有很大的帮助。就像要维续手中一支微弱的烛光一样，只有小心的行走才能够使它继续的燃烧。不过，有些太操之过急于求进度的初学者，因其太慢的动作，不但不能观照任何动态，反而导致精神紧张。初生的念力就好比一个小孩，他时常需要别人的扶持。因此我们必须在每个现象（法）加上一个标名作为引导。以导致我们能专注于目标。比如，当我们看到某种东西时，我们便将这个看的过程标名为“看到”，“看到”。若不标名，初学者的心较易分散。

初学者必须要按照有顺序的方法来提升念力。起初他必须听从导师的基本指示。这些基本指示可以从其他书籍中获得，在此不加讨论。简单的说，修禅者必须要很清楚、醒觉地观色法的变化过程，如腹部的上升与下降，坐和接触。其他的现象如疼痛、声音、杂念也应在适当的时候观照。禅是不可能在一个修禅期内教完或学会。因此，修禅者必须经常将本身的修禅体验呈报导师，以便导师能在适时给予恰当的提示。相同于驾驶，修禅也应以“安全第一”为其座右铭。初学者不应太注重定力或智慧的培育。他应不断的修习，有了进步之后，诸法的实相将会呈现在他眼前。

要怎样才能确定自己是否有正念？

答案是非常简单。第一，先提升并熟悉那名为正念的心识。第二，若我们的心充满烦恼或被盖障所覆。此时可肯定的说我们是处于无正念的状态下。

习禅者需要有一种持续性的精进力，来确保正念能持续不断的观照。这种过程牵涉于三种要素：

（l）主要目标的变动过程

智慧禅的主要目标显示三法印——无常、苦、无我的特征。它是很难捉摸的，因为它随时可改变运作的形式、速度等，所以我们必须要对当下的情况保持醒觉。如我们认为它有一定的常规，那么将会对突然的变化不知所措而丧失正念及感到混淆。这好比驾驶在一条未曾经过的路途，就须特别防备意料不到的转弯或危险而提高警觉。

（2）次要目标的变动过程

当其他次要目标变得明显时，习禅者就应该把本来观照于主要目标的注意力转移到此“次要”目标上。若当时毫无准备，可能会认为自己仍在观照主要目标，结果却失去正念。因此，我们必须警觉任何侵入意识里的目标。这好比司机清楚知道他视线范围内的路过牛群或行人。

（3）心的变动

如果把心比喻为司机，那么主要目标是路，而次要的目标就是行人、牛群或一切阻搁道路的景物。当精进观照目标时，我们经常会失去正念而不察觉，从有正念转移到没有正念的处境，这随时都会发生，特别是当我们不小心（不醒觉）的时候，理由是一些潜伏性的烦时时刻刻都在等待着时机跃出来。正念也是无常的，所以除了使它持续不断的保持外，我们也应时时刻刻查证它是否仍在。在这里，或许应该提出一些类似正念，但其实并非处于正念的心态：

（A）想／知觉（Perception）
指心把目标的特征记录下来的作用。这好比一位秘书在记录上司的话。“想”可在没有正念之下产生，正如秘书会错记上司的口述。

（B）观注（Noting）
当我们说，观注某事时，即是指把心意引导于那应观注的目标上。当然，若有正念的去观注目标，将会比没有正念来得清楚与明了。

（C）知道（Knowing）
知道，是指心识已意识到目标的存在。当我们知道某事项时，却并非意味着我们是有正念的意识到它。譬如，我们见到蛇时，由于心已被蛇吓到而感害怕。因此，这是一种没有正念的知道。

以上三个例子可协助我们断定自己是否有正念。当正念可持续不断时，那就可克服种种的烦恼或障碍。

五盖

在密集修禅期的最初几天，或者初基修禅者所经历的最初阶段，一定会面对很多的障碍。这些障碍及污秽的心态，称为五盖：

（1）贪欲盖（Kamachanda）
（2）嗔恚盖（Vyapada
（3）昏沉睡眠盖（Thina-Middha）
（4）掉举恶作——散乱与不安（Uddhacca-Kukkucca）
（5）疑惑盖（Vicikiccha）

在还未培养足够的正定以导致智慧启发之前，修禅者必须经过一段时间的修禅才能排除这五盖。对初基的习禅者而言，因为习禅者缺少正念，故如有困难克服这些障碍都是预料中的事。尤其是在密集修禅时，禅者还得去适应严格的修禅程序。在开始习禅的阶段，极为重要并附有关键性的一点是当我们培育正定时，不可以让这些障碍逗留得太久，因为盖障无助于引发正念，反而有培育起邪定的可能。因此，对于修禅方法还不熟悉或不掌握的人而言，必须要有耐心，别强迫自己，最安全的方法便是在没有压力下逐渐培育正念。

当五盖产生时，可以采取以下两种方法来克服它们：

（一）智慧禅方法
（A）用正念观照有关的五盖。
（B）用正念观照五盖以外的目标。

（二）非智慧禅的方法
（A）培育善心所以克制障碍（如修习慈爱以克服嗔恚盖)
（B）其他有助于引发净念的方法

（1）贪欲盖（Kamachanda）

贪欲是指对五种感官所接触的目标（色、声、香、味触）的一种希求与渴爱。如对可爱或美好的目标所起的贪欲之心。

生活在这世俗欲界里，人们喜爱并执着享受这样一些感官及触觉的目标——如美丽的容貌，悦耳的音乐，迷人的香氛，可口的食物，柔和的触觉及各种离奇的欲念。虽然这些享受会带给我们某些程度的喜悦，但它们太短暂，有时我们却为了得到而须付出很大的代价！这障碍就好像一个负债者为了要得到短暂的享受而须在前后都受苦。这短暂的快乐或许是一种刺激，但它却不是真正的安乐。

其实，贪欲的本质可在它生起时清楚地被观照到。在密集修禅期间，由于有持戒的原故，因此，某些具有吸引力及能令人分心的事物都已减少。可是，我们仍然还会有要看看四周，听人谈话或与人交谈的欲念。这时，我们就会发现到其实贪欲仍然存在的。当贪欲生起时，我们必须察觉它，并认真的观照“欲望”或“渴求”。我们观照并须确定自己所观照的目标是贪欲的心态，而不是那造成贪欲的目标。贪欲的生起显示着念力还是脆弱，所以应该尽量持续保持有力的正念。当观照贪欲时，不可有丝毫的执着，不然的话，我们会重复回到执着于贪欲的目标而不自觉。如果能够正确的观照，我们便能发现到渴爱或贪欲是一种心所，随同贪欲的喜受却是另一种心所。这种迅速生灭的喜受，却能使精神上产生兴奋与刺激，以致遮盖那贪爱所支配的苦恼状。

如果我们能够观察到执取外境是贪欲的特征时，我们将发觉到它不但不能令人满足，且是充满苦恼的。它那不能满足的状态，可被比喻为俄鬼，它那激烈燃烧煎迫的状态——再也没有任何火能比贪欲的火更煎迫人心。

若我们有正念，那么生起的贪欲很快就会消失。原因是正念和贪欲不可能同时呈现。另一原因是我们已观察到它的真相。问题是有时候我们仍然会贪求欲乐而不自觉。尽管如此，只要我们已有所了解，总有一天我们会从沉溺中解脱出来的。

这种直接观察五盖的方法，有两个目的：

（一）使心净化，远离烦恼。
（二）洞悉五盖的真相。即无常、苦、无我。

在直接观察贪欲时也能使我们观到其他有助以祛除贪欲的现象。比如：我们可观察到引起贪欲的各种原因，持续及熄灭贪欲的条件。贪欲呈现的其中原因之一是有极可意的目标显现着。因此，只有观注六根感觉才能制止和祛除贪欲。当没有以正念去观注六根门时，贪欲就会在可意的目标与六根接触时产生。因此，如能在贪欲呈现时观照“看到”或“听到”等等。久而久之，我们将会发现到贪欲或由它带来的快乐都是无常、苦和无我的。

某些时候，诱人的目标会非常明显，在这种情形下，我们应该放弃它而把注意力转移到不会引起贪欲的目标上以使正念能持续着。对于一位修习者，首先他可依照内观智慧禅的修习法来起观照，那就是要了悟那目标的实相以净化内心。例如：当他体验乐受时，便观照乐受。但过了一阵子他可能会执着它。因此，乐受不但没有消失或减少，而仍然很强烈的持续着，修禅者就应该把注意力转移到基本目标上。如腹部的上升与下降或坐势和接触点。

有一种不理外缘的方法可从《大涅槃经》中读到。这是佛陀给予阿难尊者有关比丘对女众所应有态度的幽默忠言。

「世尊，我们对于妇女将何以自处？」
「阿难，不要看她们。」
「若见了她们，我们将何以自处？」
「阿难，不要交谈。」
「世尊，若她们向我们攀谈又将如何？」
「阿难，当自警惕！」

除了以修习智慧禅熄灭贪欲之外，也可以观照含有观念性的目标，来暂时压制它。例如：若想要暂时压制贪欲修禅者可使用不净观（Asubha Bhavana）来克服对色身的贪欲，可采用三十二处身，冢墓观等等；若是贪爱食物则可修“厌食想”来排除它。同样的，我们也可以观照其他外境的缺陷及执取，不过这些禅法没有列入本书内。

其他用来对治贪欲的非智慧禅方法是十三头陀支。例如：一位比丘可选择三衣支（一种对衣服知足的修习）。在家居士亦可修习某些程度的头陀行。我们也应该远离贪婪的人。因为他们的品行会影响我们。

（止）禅（Samatha）
这些禅法的修持应以各人的性格而决定。一般上，为了排除各种障碍而修习定禅是不需要很长的时间，到了某些时候仍可继续到回修习内观智慧禅。然而如果持久的偏向于定禅，定力将会增强，到时便需要善用其他技巧来应付心念。这是纯粹修内观智慧者和先以修习定禅为基础者之间所不同的地方。如果一个人想要培育巩固的基础，那么初期的练习就应倾向定禅。但对于忙碌的居士，无可否认纯粹修持智慧禅是较为适合。

（2）嗔恚盖（Vyapada）

这第二种障碍，嗔恚，是指愤怒的心态。这凶暴的心态可破坏个人及他人的福利和安乐。它以各种形态出现，并且比贪欲盖更容易被察觉。这是因为它的特性明显，并且带有不愉快的感受。

有如其他的烦恼，如能及早察觉，就比较容易克服。无论它以那一种形态出现，都要好好地观照。当生气、害怕或妒忌心生起时，应以正念观注“生气”，“生气”或
“害怕”，“害怕”，“妒忌”等等。观照这些现象时修禅者应尽量保持平静和稳重的心。以正念观照嗔恚就象在崎岖不平的路上行驶，司机必须很警觉、平稳和稳重。又好比一个调协两方宿仇的人，他必须冷静而不松懈以免被双方痛击。

如果我们能认清嗔恚的特性——那就是它对目标的破坏性，我们将会发现到它是一种不满（苦）的心态。但一个充满妒忌和怨恨的人会往往攀缚住而不愿丢开这不良的心态。其实嗔恚永远都是不好的，看清嗔恚的真相我们将会放弃嗔恚有如把炙手的甘薯抛掉一样，在观照嗔恚时，应该抛开“我”，“我的”等等观直到嗔恚完全消失。如果它不消失，修禅者应该转移其他智慧禅的目标去。

能使嗔恚产生的最主要原因是有令人厌恶的目标。禅者最常面对的不悦目标是疼痛。苦痛的身受往往是智慧禅惯用的目标。毕竟，痛楚或苦是我们必须领悟的三法印（无常、苦、无我）之一。缅甸禅师常说痛是修禅者的好朋友。所以观照时，我们必须要有耐性。

在日常生活中，许多不如意境可以以正念轻易应付，即在它一开始呈现时就赶快的观照。然而，有些时候，由于还未成熟的正念和正智，我们便需要利用其他的方法来应付。依据各种嗔恚的象征，可应用各种相反于嗔恚态来对治。简单的说，我们可以把嗔恚分为三类型

（甲）对众生起嗔
有很多原因可使一个人对其他众生产生嗔恚。可是有一项是足以成理的。这情绪化的嗔恚可深至使人想把对方置于死地。修习四无量心可使人排除嗔恚：
修习“慈梵住”以熄灭对任何众生的嗔恚。
修习“悲梵住”以化解对受苦众生的残酷。
修习“喜梵住”以排除对充满幸福众生的妒忌。
修习“舍梵住”以对所有众生维持中立，生起平等心修习“四梵住”除了增加定力和克服障碍之外，它也可带来种种好处。

（乙）郁闷、悲伤与哀疼
这些不快乐的心态多数是由于失去亲近、至亲的人或财物所造成的。执着的程度越深或越强烈，分离时所承受的痛苦就会越大。
“舍梵住”能够平息一个人的悲伤。在此我们该反思：诸有情的业为自己的所有，幸福或痛苦等都是随业力而成。也可以警惕自己无论谁人都无法逃避生、老、病、死。若能这样含有正念的去随念，心将会处于不执着的状态。

（丙）惊慌与恐俱
我们恐惧或担忧不明的事物、鬼怪、疯子、畏高、疾病等等。恐惧的特征是忧虑、惊慌、战兢和混淆。观照恐惧的正念必须要很稳固的捉牢那战懔的心和能够持续一段较长的时间来促使混乱的心平静下来。一个迷惘的人可以诵念佛、法、僧的美德以增强他的信心和勇气。经常诵念佛、法、僧的功德也能引发很多喜乐。

是否有其他的助缘可克服嗔恚
在（清净道论》中提到凉爽的气候，安适的住所，易于寻食，善友，舒适的姿势等等都能使性情暴躁的人减少嗔怒。

（3）昏沉睡眠盖（Thina-Middha）

昏沉（Thina）是指心不活跃，沉重而不堪努力的心态。就像一个人不愿移动，做事或修禅时拒绝应用正念去观照。

睡眠（Middha）的心态也与昏沉相同，只是此时似被一种非常沉重的心态笼罩着，以致修禅时会打瞌睡。这两种心态的同时生起，会导致一个人“衰弱”。就如一位不能长久坐立的病患者一样。这“精神的疲劳”不可与肉体的疲劳混为一谈。通过经验发现到，在精进修禅期间，经过一整天的修禅后，一位正常的人只须睡四个小时便能消除肉体的疲劳。当然，一些人不会同意这一点，尤其是那些早已接受了一个人必须至少睡七至八刁、时的理论者。

我认为这理论不适合用在正常修禅者身上。无可否认肉体是需要休息。（一些精进的修禅者则想免掉它，尤其是那些已能进入深定的修禅者）。
我们必须学习在睡意生起时便立刻观照它。但一般上我们是在睡意很浓时才察觉它。昏沉和睡眠使到心念乏力、模糊、停滞和枯燥。因此，我们需要掌握一些技巧来克服它。下列是几点观照睡眠时应紧记的的事项：

（A）敏锐地觉察其特征
这时修禅者不只需要正念，而且还必须敏锐明确的观照睡意的性质——如不灵活、困倦和笨重的心态。只有察觉到这些特性后，修禅者才能察觉到它的普遍特性（如它会消失）。

（B）精勤的观照
精进和努力是与昏沉睡眠盖对立的。精进力可由下列的方法来培育：
（甲）随念三宝的美德以及佛陀和弟子的精勤修行来激起一个人的信念。也可以思惟昏沉所带来的危险（如生于恶道）以及培育精进力的利益。
（乙）下决心精勤的观照以克服障碍，而所激起的精进力必须轻松（不激烈）和顺畅的。
（丙）增强与引发首要观照目标的“寻”禅支心。这可由增加观照的次数，不中断及快速来达致。这种观照的方法，可用在比较明显和粗大的目标，如疼痛或触点是特别见效。例如，修禅者可以有规律及有节奏的观照三处或更多的接触点来增加正念的冲力。如果睡意依然持续，修禅者可改用步伐快速的行禅来对治。
修禅者若不断被顽强的昏沉千扰，他应该选用修立禅。由于站禅需要很多的精进力来维持站的姿势，这方法肯定是可以成功的克制昏沉。

有些非智慧禅的方法，也可以对治昏沉与睡眠盖的。如观照光明。由于光的性质是明亮和扩展，则它是与昏沉对立的。这其中也包括了光遍处定禅（Kasina）的修习。
在光亮的房间，空旷的地方修禅也有效。诵念佛经也可使心念活跃起来。其中包括适当的佛法谈论。还有洗脸、冲凉、摩擦手掌及拉耳朵都能见效。如果用尽以上所述的方法都不能克服昏沉和睡眠，便去躺下休息一下。当然这是一个最消极的方法。一些修禅者甚至选用最不舒适的坐姿以使苦受呈现。这方法听来使人诽议，但它总比站在山崖或坐在井边修禅好，最低限度不怕有跌下的可能。

（4）掉悔盖（Uddhacca Kukkucca）

掉举即指散乱不寂静（Uddhacca）而悔（Kukkucca）是指懊悔。他们意味着似瀑流般的向四处奔驰的心态。它使修禅者心烦意乱和难以专注心念于修禅上。

这种心态常会产生在初学者身上，但他们可能不容易觉察到它。因此，修禅者必须提醒自己，每当杂念生起时就需要立刻起观照。由于他的正念不够敏锐，他必须观照“想到”或“杂念”直到它完全消失。同样的，不能让思潮逗留或持续达一或两分钟之久。如果思潮持续太久，修禅者必须把专注心移到基本目标上。如果他可以很精进的观照障碍，他将察觉到各类型的掉举心如何的生起，持续及消灭。

在开始观照那起伏的思潮心时，修禅者会以为它们是没有关连性的，但经过仔细的观察后，他将会发现到它总是周旋在一些还未解决或令他困扰的事物上。这就好像将一两块石子丢入水中而激起的涟漪和骚乱。在此我们尝试谈论各种引起障碍的原因。

（甲）掉举，通常是因对已做或未做的事情感到不安、懊悔和忧虑而来的。其实，这些事情都不是那么重要并且是可以置之一旁的。毕竟，在这世上永远有很多困难需要解决，很多事物要做。当策划某事有了妥善的措施后，我们所能做到的就是等待而已。懊悔和忧虑都无补于事，唯有正念能止息掉举。

（乙）如果掉举是由于某个难题或事物引起，那么就应对此难题保持警惕，这好比随时警惕那破坏社会治安的罪犯头子一样。如果能捉到并制服他，那么问题就迎刃而解了。在一分钟内，这掉举的心态会现起很多次，只要能在生起时便观照它，总有一天这掉举的冲力会减弱以致消失。这方法也可用来克服其他持续的不良习性或萦绕于心头的曲子。 （注，一些爱好音乐者，往往在修禅期间，脑海会突然涌现一首自己平日爱唱的乐曲）。

（丙）由于五根门之一不断地受到骚扰，例如连续的声音或痛楚，这可导致掉举持久不息。这使到修禅者不能清楚地去观照主要目标（即腹部的上升和下降）。这时，问题便会呈现于那些不懂得随机应变及只想长时间观照固定目标的修禅者。当主要目标变得细微并难以观照时，或有出乎意料的变化或有干扰的目标介入时，修禅者便会感到困扰和不满，结果掉举便产生。

修禅者必须有正念及不断的观照，那就是说，在必要时，正念应能随机应变的选择那些比较适合及重要的目标。方法将于下一章介绍。内观智慧禅所采用的目标是含有变迁性的。它也显示了不圆满相。它所现起的方式与变迁形态，并不会如我们心愿的一样，唯有对它们做好心理准备。

（丁）另一个造成掉举的原因是不平衡的五根，例如：过于精进会使到心念太活跃。同时信根太盛也是导致掉举的原因之一。在这种情形下，放松自己是非常重要的。

（戊）此外，修禅者也能察觉造成掉举的根源，那就是三毒——贪、嗔、痴。当能明确的观照，这三毒将会消失。假如不能立刻认清三毒的现起，那就比较难以克服。虽然有时澎湃的思潮已消失，但是造成掉举的三毒却依然存在。因此，修禅者必须更精进的以正念观照直到它们完全消失为止。此时，他的心就会很清楚的摆脱障碍。当突然摆脱了掉举和懊悔，他就会体验到一片安祥与宁静。同样的克服了昏沉和睡眠就如拨开云雾见晴天一般。但如仍有丝毫障碍残留着，它们将会很快再生起——正所谓：斩草不除根，春风吹又生。

由此可见，掉举的心态是非常复杂，因为它牵涉所有的烦恼障。只有依靠真正持续不断的正念才足以把它铲除。

简略的说，可以用下列的方法来克服掉悔盖：

（1）观照“想到”，“想到”至到它消失。
（2）如它持续超过一或两分钟，可将它处置不理而把正念专注于观照主要目标。
（3）如果它依旧持续，就应辨认掉举的本质，比如那造成掉举的根源。然后以适宜的方法对治它——即增加观照的次数。

有一次，一位修禅者问：
“我想这颗心真是疯狂了，有时它甚至会对我的老师及佛陀动了非常可怕的念头。这么恶的意业，为什么它会现起？我该如何应付呢？
这种恶念是由烦恼引起的。若想应付它，修禅者必须先要认清烦恼的性质，然后才采用适当的措施。

在《寻相经》（Vitakka Santhana Sutta）和《四念处经论》（Satipatthana Commentary）以及其他经典中也有述及各种对治心烦意乱的方法。其中包括亲近善知识，得取正见，省思由掉举造成的危险，修定的益处等等。在寻相经中，最后提到的方法是以心制心——“咬紧牙关，舌顶上颚，如是以心压制，克制，控制心念，那么附有欲念、嫌恶和混淆的邪念便能被排除至完全消失。” 当邪念被征服后，心念便会达致平衡、平静及专注于一境。

（5）疑惑盖（Vicikiccha）

第五个障碍——疑惑，这是指混淆和迷惑的心态。它使人怀疑或不相信真理（这里是指三宝）。然而，修禅者不可把它和Kalama Sutta里所述及的“怀疑所该怀疑的事”一同并论。因为后者是慧根欲知事物真相而引起的疑问。疑惑往往是因为人思考一些超出他理解能力以外的事情而产生。佛法是不能单凭逻辑来推理的。因逻辑也是以世俗概念为准则而来。因此这些人会感到混淆和迷惘。结果，阻碍了迈向正道的路程。

一般上，如果能在疑惑开始现起时便用正念观照它，通常问题都能在此方法下解决。对于一些持续的疑惑，修禅者可向禅师请示。
然而，真正的问题是修禅者对三宝没有或只有少许不强的信心。而有些是完全不了解修禅的目的何在，没有掌握修习的方法以及缺乏对诸法实相的认知。
当一个人对佛理有了正确的理解，自然地会排除修禅者的疑惑，并且会给他足够的信心修禅，再通过智慧禅的体验使信心增进。

简述五盖及其祛除法（Pancanivarana）

祛除贪欲盖（Kamachanda）的方法：

（1）修持不净观。
（2）以修不净观的目标来培育禅那。
（3）谨慎五根的动态。
（4）适度的饮食份量。
（5）修行时得到善知识的赞同和支持。
（6）语言上的勉励协助达致目标。

祛除嗔恚盖（Vyapada）的方法：

（1）修慈梵住。
（2）以修慈梵住的目标来培育禅那。
（3）思惟个人的行动都是自业作成。培育明智体谅的心。
（5）善知识的同情和帮助。
（6）以勉励的谈论启发慈爱心。

祛除懒散和昏沉盖（Thina-Middha）的方法：

（1）明了昏沉及睡眠皆因过量的饮食而导致，修持适中的饮食。
（2）改变导致懒散及昏沉的姿态。
（3）修光明想。
（4）在空旷的地方修禅。
（5）善知识的同情和帮助。
（6）以勉励的谈论协助消除昏沉。

佛陀给予目健连尊者的八种克服昏沉的方法：

（1）遗弃昏昏欲睡的念头。
（2）随念佛法。
（3）诵经或复习经论。
（4）拉耳陲或用手揉擦四肢。
（5）从坐姿站起，并以水洗擦双眼，遥望远方的星空。
（6）修光明想。
（7）将心安置四肢末端，清醒调御五根，收护心念。
（g）当前面所述的七项方法都无效时，禅者可以躺下来睡，但要注意醒来的时间，苏醒后就要赶快起身，不让自己感到躺着的舒适和无精打采

祛除掉举和忧虑（Uddhaca-Kukkucca）的方法：

（1）精通经论。
（2）考察并增加对三宝的了解。
（3）深入了解戒律。
（4）亲近德行高尚、有经验或较年长的善知识。
（5）友善和可以互相帮助的同修。
（6）以勉励的谈论协助消除掉举和忧虑。

祛除疑惑（Vicikiccha）的方法：

（1）通晓佛陀的教义。
（2）询问关于佛陀、佛法和僧团的戒律。
（3）深入了解戒律的性质。
（4）肯定（个人信力）于三宝的真理。
（5）有怜悯心及乐于助人的同修。
（6）以勉励的谈论消除疑惑。

（寻相经）（Vitakka Santhana Sutta）有讲述祛除不净及恶念的方法：

（1）以善念对治恶念。这是一种代换式的方法。因善念的本质有对治恶念的作用，则此法相当有效。
（2）觉察恶念的危害，冥想恶念的危险性。
（3）不理会恶念和以忘怀的方式处理，恶念将会很快消失。
（4）注意观照恶念的形式及其作用。
（5）用坚强的意志力压制和迫退恶念。

定

一般上，修禅者会有意或在潜意识里都把“定”列为修禅的目的。又由于这些人不了解“定”可分为正定和邪定，因此导致许多问题的产生，所以有必要在此解释“定“的意义以及智慧禅修习者所力求达致的独特定境。

《清净道论》解释：善心一境性为“定”。它包含了两个因素：

（一）有利益的，即心念是善的。当我们说修心，显然的我们是在培育善心而不是恶心。因此，不应存有任何的烦恼。当烦恼静止后，心便能体验到真正的宁静和定力。所以定力（Samatha）曾被立下的定义：平静寂止诸烦恼。如果在修禅时没有这种特质，那么心识通常会建立于邪定上，避免的方法就是保持正念。

（二）以达致上述的条件时，修禅者就可以继续集中精神使定力增强；即是能以较长久的时间平衡和准确的聚焦于——目标上。

若不如此，恶心生起时会比以往更为剧烈。成功地凝集心境能使修禅者摄入禅那（Jhana）或安止定（AppanaSamadhi）。禅那有其不同的层次，由逐步排除较粗糙的禅支为目标后，修禅者会体验到更高阶层的禅那。

在八正道内的正定（Sammasamadhi）被解释为：

禅那（Jhana）——远离诸欲及不善法的心。它可是近行定（Access Absorption）或初禅至四禅的安止定（Fixed Absorption）。这也包括纯粹智慧禅的正定。

定（止）禅修习者的目标是属于观念化的目标，而智慧禅修习者是把心专注于三法印，即：无常、苦、无我。

因此，智慧禅修习者不可期望体验很多喜悦的心境，相反的，他应该有面对不满和痛苦的准备。然而，也有喜悦心境呈现的时刻。

虽然有时候禅者能以较长久的时间专注于目标上，但他也不可期望经常能如此。在某些阶段，他必须把心专注到次要或其他干扰的目标上。

只要正念能持续不断，它所累积下来的冲力便能毫不费力的在一段时间内专注于目标上。在这期间，毫无烦恼或障碍的心念生起。经过不断的修习，修禅者将能重复不断的观照到目标之三法印的特性，直到他成熟领悟到道与果的智慧。

要如何的去拥有一种持续不断的正念，主要是：

（一）须要精进持续的去提升它。
（二）要用规律性的方法来引导它，使它能在最有利的时机下培育起来。
（三）须把五根（信、进、念、定、慧）平衡（方法将在后面祥述）。

如何选择目标

系统性的观察和无择性的洞察。

问：什么是我们观照的目标呢？
答：那些我们易于以正念观照的真实性目标。

这些情形是因个人和条件而异的。对初学者，我们将从初步开始教起。

根据马哈希（Mahasi）禅师的传法，传授初学者都以观照腹部的“上升”和“下降”为主。当修禅者有正念的观照，他不但观察到流动的性质，并且也观察到其他有关连的现象。这是一个很好的入门法，因为：

（一）腹部的“上升”和“下降”乃色法之一，其性质较粗。因此容易观照。心（名）法较不易捉摸，并且比较微细。
（二）它没有痛楚。修禅者可以在没有烦恼和倦意下以长时间的观照它。
（三）它会移动，及含有变化性。因此和固定的目标相比，它就不会显得单调。其次，它很明确的显示出无常相。

经过一段时间的精进观照后，修禅者便能适应观照腹部的上升和下降，它会变得明显并能充当为培育正念和定力的主要目标。然而，由于自然的法则，它会显示出不一致和不规则的性质。因此腹部的起伏有时会消失或模糊不清。这时，其他的目标就会显得特出（例如：声音、痛楚），于是修禅者就必须有正念的观照此些目标。它们必须被观照的另一个原因，尤其当那些目标是属于烦恼（例如：贪爱、昏沉、嗔恨、掉举）时，修禅者必须面对与对治它们为首要的任务。一般上，不需要以长时间观照的目标为次要目标。但是，如果次要目标持续太久，它们便成为用来培育正念和定力的主要目标了。

举个例子：
当上升和下降的目标消失后，修禅者可利用“坐／触”（触觉）为主要目标。过后，当痛楚较显出并持续时，痛楚就成为主要的修禅目标了。
在走禅时，行走的过程是主要的（1゜）目标，“看”是重要的次要（2゜ ）目标。
注： 1゜——是指主要的目标  2゜——是指次要的目标

下图说明在坐禅时有规律的观照及更换主要和次要目标的情形。

简略地说：

（一）首先应该选择明显并且易于长时间以正念观照的目标。
（二）观照应被祛除的明显障碍。如：嗔恚、掉举、恼等等。
（三）其次是很显著的目标，如剧痛。
（四）如果几个次要目标都显得系统的显著，修禅者应优先选择身内的目标，如“坐／触”，而外在的目标如“声音”应避免，因为无助于培育较深的定力。
（五）当正念能够持续，及心念轻快柔和时，修禅者可选择一些比较能培育正智的目标来观照。那就是说，它们能显示出无常、苦和无我的真相。这些含有变化的目标比起固定不变的会来得好。同时不悦的目标比喜悦的目标好，因为这可避免强烈的执着生起，及能显示出不受控制的特征（即不受主宰的目标）。只要修禅者能够掌握以上的方法，他便能应付某些特殊状况。例如：
a.变化可能很不规则又非常快速以致修禅者分心和混淆。
b.强烈或使人疲乏的痛楚和不满可能导致嗔恨心的生起。
c.不受控制及不可思议的现象使到修禅者感到恐惧。

（六）当正念和正定增强成熟时，即使是微细的心识（心法）也会明显，同时，色法中的微细现象也会被洞察到。在这种情况下，应经常观照心法了。
这时精进力的作用主要是在维护及严守正念能持续不断。任由心念自选目标，而修禅者也无暇思索。当正念可任由发展时，标名也应该在此时放弃。这不需引导的正念称为“无择性的洞察”，这种比较平稳的正念，只有经过长时间的修习后才能达致。

初学者必须应用系统性的专注法（一至五）来培育正念和正定。无择性的洞察有时候可在心念太活跃或掉举时使用。对于整天忙碌和生活紧张的人，要他尽量专注于目标上往往会有反效果。在这种情况下，他可把专注心投向任何在脑海中呈现的现象。直到他有正念和平静后，他就可引用系统性的专注法来增进。

结语

在念住经中，智慧禅的目标分为四大类：

（一）身念住／处——色法（Rupa）
（二）受念住／处——感受（Vedana）
（三）心念住／处——心识（Citta）
（四）法念住／处——心所（Sankhara）

一般上，以上四大类的目标是逐渐细微的。因此，修禅者大多数是先倾向于观照第一念处，逐而演进至第二、第三及第四念处。
然而，每一念处都各有其现象界限。举个例子：
在受念处中，它的范围包含剧痛甚至初学者所不能察觉到的不苦不乐受。心念处从嗔恨心至禅那。
有些修禅者可能较注重于某一种念处，这是因为他们认为该念处比较适合他们的性格。在经论中也建议修禅者采用适宜个人的方法。
通过经验，大多数修禅者会发现如果他观照身念处以外的其他念住会较有趣味。但是先把身念处的观法掌握好是非常重要的。这是因为身念处是最容易使正念持续的根基。尤其是在平时碰到了挫折或在精进修禅期间遇到奇怪的境界时。若缺少了身念处观法的认识，修禅者会感到迷惑而不知该如何应付。


四种护卫止禅法

对于那些拥有强烈烦恼的人，他们未给智慧禅一个合理的尝试便放弃修持是可理解的。因此，修习四种护卫止禅法能给予禅者信心，也能使他平静和乐观。进而能使习禅者接受较严格的内观智慧禅修法。除此之外，我们不能否认止（定）禅亦能帮助禅者更快的启发强而有力的定力。如果好好修持，它亦有助于我们的世俗事。

因此，在修智慧禅之前，禅师常常提议先修四种护卫止禅法。

四种护卫止禅法包括：
1.佛随念——省思佛的一种或多种美德（以增加信心和精进）。
2.慈心禅——遍满慈爱于众生（止息嗔恨和不安，注入和睦）。
3.不净观——观三十二分身之相与厌恶性（以克制欲念）
4.死随念——随念死（制止害怕死亡和激起要修行的迫切感）。

缅甸的禅师提议每一种护卫法修两分钟之久，（总共八分钟）之后才转修内观智慧禅。

持续能耐的修持

修智慧禅者所面对的另一个问题是不能持续不断地修持，或有规律地修持。“修持”，实在是指那付出的努力,而这精进心有赖于一人的信心。信心的近因是那能启发信心的三宝。

我所谓的三宝是：
佛——或代表佛陀的象征，如佛像、佛足印、菩提树、佛座等。
法——它以法轮、佛书、佛法或禅者所修的禅法为象征
僧——圣僧团。

因此，我们有必要常常接触佛教信物、佛教活动和信徒（尤其是智慧禅修者）。它们亦能帮助我们提高消沉的意气。

讲到精进，我们能以观想八悚惧来激起精进。八悚惧基是：生、老、病、死、苦、以前的苦、将来的苦、现在的苦。禅者这样的观照一定能激起精进而努力修持直到苦尽。

愿你精进的奋斗，绝不停懈，直到最终的解脱及涅槃!

调御五根

提名为调御五根是因为它们的功能有如指挥官或控制员。这是雷迪尊者（Ven. Ledi Sayadaw）在“佛教手册”（Manual Of Buddhism）里所立的定义。它们是：“能如实照见事物实相的正念，或那待揭发的灭苦之道。

五根可比喻为五种操纵驾驶顺畅的因素。信根就如引擎，精进根为汽油，念根为好的司机。定根为司机持续观注于路上景物，好比前头的车灯照射路景的作用一般。

调御五根（Pancindriya）：

（一）信根（Saddhindriya） 对三宝（佛、法、僧）的信心。信心将引导并启发我们修行，也能祛除疑心。
（二）精进根（Viriyindriya） 坚忍勤奋地修习智慧禅，有精进就能消除怠心。
（三）念根（Satindriya）利用四念住的修行法来培育正念与智慧。成熟后，正念可祛除一切不善心识。
（四）定根（Samadindriya）即指能消除五盖的深厚定力，它聚集正念于观照目标上。成熟的定力亦能消除掉举。
（五）智慧根（Pannindriya) 以正念如实的去观照事物的本质，所得到有关事物的真相，这种经验即是智慧。当智慧培育起来后，便能对治诸痴障了。

要更深入的了解五根在实修中所扮演的角色，现让我们来研究他们之间的关系与功能。

首先，我们习禅是因为对三宝有信心。而此种信心的来源，是由诸多的因素得到的，如阅读后的理解或前世累积而有的。有了这种对三宝的信心与了解，则我们便要依据正确的行法去奋力培育正念。当念根持续时，它也将有力的在一段长时间内远离诸烦恼障。这就是所谓的定根。在内观智慧禅里，定根即是能“以有定力的正念如实观照事态的真相”。当它稳固有力时，就犹如一道强烈明亮的光照射出来，把事物的面貌展现无余。这种明白事物的真相，便是智慧根产生。有了慧根，它们循环运转的关系就犹如一个轮子，逐渐引导我们迈向解脱。

其次，五根亦可个别的拿来讨论，尤其是对它们如何的提升或引发。然而，其最终的目的皆基于解脱为准则。

信根（Saddha）

修禅的主要及关键性的因素为信根。如何引发信心？
（一）信心可从听闻或懈逅正法而引发。因此，适当和适时的佛法开示都能引发信心为目的。除了能提供宝贵的佛理外，它能激起及鼓励修禅者的勤奋。
（二）瞻仰香室、舍利子等等，亦能提升信根。
（三）经常赞诵佛、法、僧。这能使修禅者有舒畅心识的喜悦。
（四）亲近那些对佛法充满信心的人，而远离对佛法没有信心的人。

精进根（Viriya）

激发精进根的因素是：
（一）坚固的信根能提升精进。
在此，精进是指那拓发正智成长进而导致使人脱离六道轮回的动力。因此，我们需要有适当的信念来提升此种精进。
（二）自觉危急
深思几种迫切的问题：生、老、病、死、从前的苦、现在的苦、未来的苦、维持生计的苦。
（三）随念懒散而堕入恶道的危险。如觉得热时就随念此热不比热地狱的炎热，或此冷不比寒地狱的冰冷；或饥俄干渴时，就随念此苦不比饿鬼所受的苦，等等。
（四）随念精进修习而获得的种种好处。
我的缅甸禅师经常对修禅者说：“每逢我们修禅培育正念时，我们是在进行世上最圣洁的任务。
（五）和信心与喜悦有密切的关系。
当我们从不同的角度来随念佛、法、僧的美德时，它将使人充满法喜。此种法喜是对三宝有信心所产生的喜悦。从而激发我们更精进的修持。

念根（Sati）

念住经中祥列了四种提升正念的方法。

（一）以清晰明觉的正念应用于观照所有身体的举止，如前进后退等。这是指明觉的观照一个人的举止，以了解一个人的举止，以了解它的如实真相。

清晰明觉的观照，可分为四类：
（A）了了分明于举止的目的。
（B）了了分明于举止的适宜性。
（C）了知禅居处（如环境、设施）。
（D）了知无痴（了解举止动作的无常、苦及无我）。

（二）远离心念迷惑的人。

（三）亲近经常持有正念的人。

（四）倾向于培育正念。

定根（Samadhi）

念住经中也有讲述提升正定的条件，即：
（一）保持身体清洁
（二）善于平等培育诸根
（三）善于择取正定的标志
（四）适时的激发心识
（五）适时的抑制心识
（六）适时的舒畅心识
（七）适时的守护毫无干扰的心识
（八）远离无定力的人
（九）亲近有定力的人
（十）观察禅定与解脱
（十一）倾向于培育定觉支

在修习智慧禅之前，修禅者可通过修习止禅来培育定力。但问题是，修习止禅需要好多的时间和精力才能获得理想、深厚及能持续长久的正定以便作为修习智慧禅的基础。同时修禅者又必须持续和守护着这种已被纯化及寂静的境界，不然的话，若要再次达致这种境界将会加倍的困难。因此，此种修法不适合在家居士。但是如果能够修习的话，这些定力将带来很大的好处，如修禅者能以长时间坐禅以深入透视目标。又比如难忍的痛楚很激烈时，他便可把心念摄入宁静的定境中。另一种方法是纯粹直接修习智慧禅，它也能在如实观照事相本质时把定力培育起来。所以在一般上，若修行者已对智慧禅法有正确的了解及能掌握修习智慧禅的修行法，就可不必浪费时间与修止禅了。

然而，有时修禅者由于某种顽固的烦恼，如淫欲或嗔，妨碍到他的禅修进步时，他就有必要通过止禅的修习，如用不净观或慈悲定来抑制它们。当然，修禅者不需要修至能摄入禅那的境界时，才转修智慧禅。修习止禅的主要目的是用来有效的抑制烦恼而已。

这定觉支纯粹是用来培育智慧的定力。如果修禅者以定来谋求其他的目的，如神通，它就不可以称为定觉支。修禅者必须很清楚，定力在智慧禅中的真正作用，即了了分明诸事物之三法印的特性——无常、苦及无我。

智慧根（Pannindriya）

智慧有明照或透视的特征。它能把真理显现。其最终的意义是了悟四圣谛、三法印。而也只有通过修习智慧禅才能够透彻的证悟这些真谛。因此，修禅者应有认清智慧根本质的必要。

另外两种常被误解为智慧的是：
（一）闻所成慧（Suta Maya Panna）
（二）思所成慧（Cinta Maya Panna）
这两者都附有观念和推论。

然而智慧禅里所启发的智慧却没有这两种性质，它是应用敏锐的正念去观照一切实相，以便能分辨出正邪、恶、苦乐。如果修禅者思索及想象名色的变化过程，那他就不能直接体验真实相。由于处在思虑中，修禅者也无法培育坚韧的定力来对治惑障（Vipallasa）。

因此，真正的智慧是以无观念的正念，去透视名色实相而获得的如实智见。

只有通过奋力不断与认真的去提升正念，禅者才能洞察到各种真实法的实相，以及名色法的互相刹那缘起的关系。——最后也能审察到它们的无常、苦、无我的共相。

在增支部（Anguttara Nikaya）中提到八项能获得智慧的条件。这些条件值得修禅者去深思：

（一）亲近善知识，向他们学习以便培育谨慎，畏犯过失，慈爱和礼敬的品行。
（二）如是亲近及培育，他经常向老师请教：“师父，这该如何？这是何意义？” 等等。这时为师就会向他开示、解释及排除疑问。
（三）听闻后，他便精进修行以便排除对名色的执取。
（四）他过着圣洁的生活，严守戒律（Patimokkha） , 完美的德行，畏犯微小的过失，从事精进修持。
（五）他研读经典，牢记所闻。圆满各方面。即是指他精通、分析、善辩、深思、知晓明白各理论
（六）他的生活果断，远离不善行而修习善行。举止稳重和精进，对于艰苦善行他也不退缩。
（七）他常往返于僧团寺庙中，不多话，不闲谈；只有在弘法或询问佛法时才开口；不忽略圣者的沉默。
（八）他紧系于观照五蕴的生灭而了解到：“这是色，这是色的缘起，这是色灭。”  对于受、想、行、识亦如此。

对于以上八种条件，只有第八项才是智慧禅的修习。其他都是引发智慧禅修习的基础。它们是戒律，闻所成慧，思所成慧及定力。

共存与平衡的关系

共存：指五根能在一念顷或一刹那间同时共存于一（善）心识中。虽各有各的性质与作用，但却同生同灭。（注：犹如五个很要好的朋友般，去那儿都是一起去，离开时也是如此。）
以图解展示如下：

另一个譬喻是指这五根有如一座金字塔的各别五面，而那善心识既是金字塔的顶端点

在这情况下，把正念置放在中间是因为在培育正智的过程，它扮演着领导与重心的角色。
信心与智慧置于相对之处，精进与定力亦是如此。当某根增长过度时，它会有朝向相反方面发展的倾向，并导致心态的不平衡，以致失去正念。
举列：过度的精进根会导致掉举。过度的定根会造成昏沉。
相同的：过度的信根会产生执着或受骗。过度的慧根会产生疑惑。

其实，所谓的“过度”是指：若过于倾向于一方的成长会致使正念脱离中心点。亦即不平衡的提升将导致培育正智的反效果。

以下的图解是以循环关系显示五根的平衡倾向：

注：
（）在挂号内的代表，是指尚未成长的根。
占于中间位置，是在这五根联系里，拥有领导作用的根。
例：
（i）信根为培育的核心。
（ii）信根已培育起来，而精进根为培育的核心。
（iii）此时精进根好似信根般，已培育起来，念根为培育的核心。
（iv）念根也似精进根及信根般，培育起来。定根为培育的核心。
（v） 定根也似上述的三个根般，培育起来。慧根为培育的核心。

平衡诸根力

 

首先，让我们先看看精进力（E）和定力（C）的平衡。

平衡E/C是指当两者同时出现时所产生的心识。当它们平衡时（+E+C）或（－E－C）的心识是稳定而有助于保持正念。

当不平衡时，它倾向其一根力而造成过量的精进力（＋E-C）或倦怠（+C-E）。

这种平衡关系不应与同时存在的心所因素混淆。比如当一个常人（不是习禅者）有清晰的心识，平衡的精进和定力（E/C），但这并不意味他的正念很强。因此，需要引用另一可变的因素（P）来说明此种情况。（P）代表着心力或推动力，它随着持续和精进的心识活动而增加。我将阐明这为“Chanda”或“欲作”或如阿毗达摩论藏里义为：

希求于所缘（目标）或取于所缘。

因此，P1为推动力存在  P2为更大的推动力   P3为非常强大的推动力。

这三个可变的因素，在平衡五根中，扮演着一个极重要的角色。我们可采取分类表来分析解说，这三个可变的因素在各组的相应心识中是如何运作的。

从图表显示，当一个人从事精进习禅时，拥有正念（S）是非常重要的。这念根为心识的守护者，以免它误入邪定。如拥有某种程度的正念，无论在什么情形下都是好的。即使是对那些纯粹修习定禅者来说，如拥有某些程度的正念，也有利于他们的修行，可是他们却经常忽略了此个要素。

当有正念（S）时，修禅是安全的。如犹豫不决时，最好先鉴定，不然就停止。

下一步是平衡精进根与定根。这可通过增强（＋）或减弱（-）其一。

在开始习禅时，加强（＋）脆弱的根力较恰当。由于动力（P）尚弱，加强脆弱的根力不会有很大的害处。

如：P1（-E+C）＋＋E＝P1（+E+C）

但当诸根已有进展时，那么可减弱。（-）较强的根此仍是一个较安全的处理法（如放松自己）。尤其是对那些缺乏洞察力者，或无暇自我检讨者，或一些缺乏经验者来说此法可适合他们。

如：P2（-E+C）–C＝P2（-E-C）

假使，一个人已有足够的洞察力和经验，那么他可继续加强（＋）缺乏的根力以加速进度。

如：P1（-E+C）＋＋E＝P1（+E+C）
P2（-E+C）–C＝P2（-E-C）
P2（-E+C）＋＋E＝P2（+E+C）

重要的不是加强或减弱任何根力，而是加强或减弱 “多少” 及 “那一个” 根力。它是凭经验而定，但以普通的判断准则是，当正念处于最稳的状态时，就要使定根尽量加深。换言之，当加深正念时，精进与定力也同时会相应增强。

平衡信心与智慧

我们看拔河或平衡赛的运作方式，它与平衡定根的功能有很多类似的地方，然而，说到平街信根与慧根时，却存有相异之处。因它们俩是关系带习禅的开始与结束，都存有互相牵涉的影响。智慧是通过习禅时才生起的（Bhavana Maya Panna）。此种智慧并不是一开始就能启发，它是通过习禅培育而来的。因此，任何拔河式或平衡式的角逐将牵涉到由思想生起的智慧（Cinta Maya Panna）, 并非在真正观照时产生。由于我们并没有在全部清醒的时刻投入于纯粹的观察，因此，在初期习禅时，有必要平衡信心与智慧以建立稳定的基础。不然的话，怀疑（因为困惑和推测的思想）可能生起，使修习瘫痪或过分的信心而导致错误的修习。这种平衡可由良师的开示引入，他也能激励一个信心正在衰退中的人，并在智慧缺乏时提供有利的知识和经验。

在真正习禅时，较适当的问题为：

信力或信心在建立诸根迈向解脱时扮演着什么角色？信力或信心好比一个引擎或激动器。这是心灵生命的开端。在佛教里，信心是指对三宝（佛、法、僧）的信念。

通过它，我们行善（布施、持戒、习禅），此举会带来安乐。它如一支开宝箱的钥匙，所以说，信心是最大的财富。

但如果我们的信心只限于引导我们行善和持戒，那么它只能提供我们人道与欲界的快乐。如它引导我们修习止禅，摄入禅那（Jhana） ,那么它将使我们获得梵天众生（Brahmas）的快乐。这些都是无常的，但总比在四恶道受苦好得多。如它能引导我们脱离生死轮回（Samsara）, 完全脱离苦，并证得永恒的安宁——涅槃，那将会更好。因此信根不但驱使我们修习智慧禅，推动我们至到获得最高的智慧。

这有如越过大海洋，所以说，因信心，一个人能渡过大海洋。因此信根不单只启发修习的精进力，并且另外的念根、定根也须靠充分的信心来持久修习而培育起来的。

我们经常听人说：“我实在没有时间修行”。若真要把这句话常挂嘴边，倒不如说，这些人没有足够的信心。如有信心，一定能抽出时间来修习。

再者，也有人说：“在这个时代的人不可能达致圣道。这样的人不但不给自己机会，也否定了其他众生的能力。这样的人亦不能说他有足够的信心。

一个人如果想要达致一些有价值的成就，他应该先拥有自信。当然我们也要实际。这就是为何佛教不主张盲信。所以我们需要佛理（但需选择读物）及导师（我们也需要选择）。但切记：这不是能用一般的常识来挑选的，当然随着经验，信心自会与智慧相应地增强。

如前所述，过度的慧根会成形而上学（倾于观念），一种与解脱相背道的活跃思索。实际上，当慧力越强时，我们就离目标越近，亦越来越清楚；自己有不良的地方，会去纠正；有优点的地方，会使它增强。总有一日，慧根成熟时，它会使我们了解诸真谛。

所以修行的最终目的，仍是能获得此种能导致一个人证得涅槃的智慧，而不是涅槃本身。就有如一人通过修行所证得的十六种正智般，是不能对它们有所执着的。

至于五根，慧根能使其他诸根的性质增强，犹如水泥般，紧紧地把它们结合在一起，并凝成自己所欲陶造成的形象，用来显示一切事物的真实面貌。因此，此种能帮助我们了解三法印的智慧，是永无过多的。相反的，它常常显得不足（觉者除外）。

平衡精进根与定根的法门

特别提出精进根与定根的平衡，其法如下：

（一）正念运用之分类

除了和智能有关的心识（Citta）外，还有一些心所（Cetasika）也可用来启发智能的。而我们只涉及与题目有关的两种心所：一为精进心所（Viriya）.　另一为一境性（Ekagatta）心所。这两种心所，就相同于如今我们所谈的精进根与定根。因此，如我们能对所需的那一类正念更了解与确定的话，我们就能随顺需求去启发。

（A）如在我们感到瞌睡或倦怠时：这时我们需求的是一种含有充沛精进力的正念。因它生气勃勃，灵巧与轻快在培育此类的正念时，尽量要放松身体，勿使它紧张。如此，你方能体会到它的机灵性与待发性（指随时准备发动）。这就是正念活跃的一面。
注：千万不可把心力与体力混为一谈。

（B）若一人的精进根已过量，并已倾于掉举时，此时他所需求的是一种轻松又从容的正念。这样它才能把精进根与定根平衡起来。当一人的心散乱不定时，就要使它能寂静下来，使它能休息安定。（小心！千万不可因而生起执着）。这就是正念安稳与富有专注的一面。

（二）正念运用的体系

在使用正念于目标时，有两种体系可被采用：

（A）规律式或指引式
指在培育念根的过程中，以一种有程序的方式，把正念（一颗醒觉的心），引导于目标上。在前面我们已谈过，如何选择观照目标的方法。
如：首先要观照主要目标，等等。

（B）无规律式或随意式
是指任何由六门生起的目标，都可把心导向它。但不像（A）体系般，这是无程序，无分主次，随意观照的。所以，此种正念，是不需要努力去选择观照目标的，故称它为一种无择性的醒觉心（Choiceless Awareness）。

通常我们都采用（A）体系于初期修禅时。因为它较有精进力，并能很快的激发起正念，引生定力。从四正勤的角度来说，它的作用是克服恶心，同时也启发未生的善心。所以，我们开始修禅的时候采用（A）体系有三种原因：

（一）由于诸根还很微弱；
（二）需较强的精进力去对治盖障；及
（三）扩展新的体验（正智）。

当修行者已拥有一些持续性的正念，或一些细微的目标都已显得粗大时，这（B）体系便能应用了。还有，若忽然间很多目标一下呈现，而来不及一一去标名时，也可采取此种方法去观照。通过此种随意观照法，正念会变得很稳定。由四正勤方面来看，这相等于远离恶念，保持善念的心态。因为心识观照目标的次数已减少，所以，精进力也相应地弱下来。定根可在此体系里被加强，但附有的条件是正念能够持续。因此，如掉举心生起时，随意观照法可使心安稳与放松下来。

（三）从错误中学习法

修禅时，是很不易察觉诸根已有失去平衡的迹象。所以唯有通过不断的试验，从错误中学习。

举个例子，当修禅者心识受阻时（即指心好似被某物塞住般），心有如已失去机灵性，无法观照。这就可能是定根或精进根培育过度了。同时疑盖也可能生起。他可先尝试增加接触点的观照：如由三个接触点增加至五个或七个。这将能加强那种含有“充沛精进力的正念”。若此种方法无效，他可放松，然后采取“随意观照”法来观照，即使是无任何明显的目标生起，亦如此保持观照。如他再次失败，便回到第一种方法去（即观照接触点）。如是反复试验，迟早总有一行得通的方法。有时因太过尽力而导致另一种困境产生，可是又有时仍因太过松懈，而导致我们面对难题。所以我们要通过不断的试验，不断修习，从失败中吸取经验。这样我们犯错的机会较会相应减少（指在平衡五根过程时，那些过度与不足的现象）。最终我们必能获得那正确无误的平衡点。增强同份量的精进根与定根，将会加深那平衡作用的正念。这是更深一层的拓发，使那醒觉的洞察更敏锐。精神状态也会相应地更显得安稳与轻松。如一人能修习到如此境界，并于长时间内持续地增加诸根的平衡，他将会在禅坐中，得到很大的进展。

注：“心识受阻”可涉及以下心态：
（A）枯燥
（B）倦怠
（C）太多精力
（D）定力呆板（非常僵硬）

（四）选择能激起或减少诸根的适当姿势或目标

姿势随属身理方面，但却可影响诸根的平衡，如：

（I）体力的劳作／运作（它影响心意）

虽然体力与心力的运作不同，但在某种程度下可影响后者。一般上较易明白的情形是当身体经过一番的活动后，心也会在某些程度上受到牵动。大致上，我们可根据体力的运作方式及其相应的牵动力（心）以图表解说。

运作（体力）　　　　　　　　　　　牵动力（心）
站立　　　　　　　　　　　　　　　+++E（需很多精进力）
行走　　　　　　　　　　　　　　　++E（需相当的精进力）坐+E（较少的精进力）
卧　　　　　　　　　　　　　　　　OE（无体力）

因此，如我们倦怠或欲睡时，站立和行走有助于祛除它们。如果我们紧绷或散乱，坐或卧都有帮助。最后一项卧禅时不被鼓励的，因为这将使人轻易入睡。然而，当一人有病或想睡时，修习卧禅是许可的。

传统上我们是以相同的时间修持坐及行禅（如一个小时）。超时的坐禅或行禅（既是超过一个小时）是不被鼓励的，尤其时初学者，因为他们通常都无法在一个小时后保持正念。重要的是，诸根的平衡是有赖于念力而非体力，因此如果一个人在一小时后，他的正念与定力仍在进展增强中，也就不必要去改变修禅的姿势。

（II）目标的本质

与姿态有关的目标也可影响诸根的平衡。
（A）坐／触
“触觉”是指身躯接触点的感受，而“坐”是指那些接触点以外的身躯感受。其中包含了多种类的动力——拉·伸、扭转，保持坐姿的支撑力等等。这些主要是由风大组成。此外，还有热，硬等的感觉。

观照接触点的长久视情形而定。当昏昏欲睡及目标不甚清晰时，那就不应以长时间，如超达五秒于观注某一接触点，但如无睡意时即可观照较久，如五十秒，一百秒或更久，以便能观照某接触点所引发的各种感受。如此持续的观照，将可激起很多的精进力。进而能祛除睡意。那时禅者就可以察觉更多的感受。

另一种方法是纯粹以几个触点为观照目标。在睡意浓厚或目标含糊时，就用更多精进力来观照。当习禅者的正念有深度时，可挑选一触点，以较长的时间（如一至一百秒或更久）观照它。这种方法对尚未完全了解如何观“坐”的初习禅者甚有帮助。

随着定力的建立，习禅者自然能察觉到全身的感受，在适当的时机即可转用随意观照修持法。

通常“坐／触”能引发精进根，因为它需要很多精进力以确保正念能持续观照于触点或感受上。

（B）升起与下降／腹部上下

升起与下降是指我们呼吸时腹部的起伏动作。我们跟随着这可能不甚规则的动作，通常会忘记周围的一切。它将逐渐的变得更细微。因此将比那往往因持久修习而带来疼痛感受的“坐／触”，更有助于培育正定。

但是，因其不规则和粗糙的特性，在可使心识迅速安宁下来方面，它输于专注鼻端的呼吸法（安般念）。但基于同样的理由，在众多智慧禅的习禅目标中，它较易被观照到。

（C）疼痛

这种目标可引发很多精进力，也同样的能激起嗔恨心。这是由于它尖锐与强烈的特性。因此，我们需要一种强韧稳固的正念支撑心念于疼痛上。但这也会令禅者感到吃力与疲乏的。

（D）乐受

乐受为正定的近因，这表示正定在此种情况下较易培育。因此，我们要很醒觉不然将会入睡。

（E）声音／听

声音通常不列为内观智慧禅的主要目标，因为它含有分散或散乱性（相）。它也是体外的目标，所以肯定无助于培养正定。它也无助于激起所需的正精进。但是，当其他目标不清晰时，它却有助于促使禅者警觉于当刻。

（F）行走

因行禅过程是活跃的，它倾向于引起很多精进与正念。由于它拥有很多必须观照的动作和意念，因此不易于培育深厚的定力。所以禅者在极度缓慢的走禅及双足踏地直立较久时需非常的放松。

（G）看／光

和声音一样，当定力能深入时需放弃“看到光”为目标之一。在行禅时，双眼通常是睁开的，所以“看”是无可避免的。这也可以分散初习禅者的注意力。因此，他们需要经常观照“看到”，“看到”，以约束眼识。但因其耀眼及扩散的性质，它亦可引起某种程度的精进力和祛除懒散。

当闭眼坐禅时，另一种类型的光可被“心眼”看到。这些都是心的幻相。在修行内观智慧禅时，行者必须要观照它，直到消失为止。在止禅，它们却是用以培育定力的目标。

由此可见，我们可说，若有机会选择目标，我们就要选择一个有利于使诸根平衡的目标。如欲睡时，为了激起更多精进力，选择观痛，坐或触为目标，胜过于观照腹部的上升与下降。

当不是我们选择的目标呈现时，我们可以采用撤消的方法，即时增强或减弱所需要的根力以平衡诸根。举个例子，疼痛可增强精进力，由此，就应以更放松的态度来观照以保持平衡。同样的，如有乐受目标的呈现，那应更需警觉与有力的观照。

另一点需记住的是一个人的性格亦可影响诸根的平衡。精力旺盛者，需要较多的定力，而懒散者则需要较多的精进力。

增锐诸根

刀能够切得很深，如果：

（一）它的刀身金属坚固
（二）它的刀锋锐利。

同样的，觉知可以深入透视目标的实相，当：

（A）定力强时
（B）正念敏锐时。

当正念的功能提升时，一个人便可长久持续的专注于目标上。这种耐久的定力能提供更多慧根生起的机会。当具有正念的清晰心识可进而引发智慧时，这深厚精密专注于目标的定力（即使一阵子）将能投入和放大观照的目标。放大后，禅者可用它来更进一步培育敏锐的正念。这正念的记录作用，有如一张能放大感光的摄影底片。

什么是专注的焦点（指目的与主旨），而我们该如何进行？
答案是：真谛或实相。既是事物的如实真相。

在此有必要说明观念与真谛，因为要真正体验真谛就需透视和舍弃观念，体验最终的名色法变化过程。既是无常、苦和无我。

[metta 注：这下面的部分讲的概念法和究竟真实法（《阿毗达摩概要精解》的译法），而这里概念法（concepts）的译法是“观念”，究竟真实法（ultimate realities）在下面段落中被译为“真理”，可是译成“真理”就容易和我们一般意义所理解的“真理”的意义相混，结果就会让人读起来不清楚，所以译成“真理”是不好的。ultimate realities 有时简称为realities （真实法）， 在本章后面也见到“真实法”这个词，因此此章翻译前后一致性不好，更让人不容易读懂。这部分在舍弃我禅师后来出的书中被放到了附录里，可以参考这个附录：

概念法与究竟真实法（中英对照）

观念与真理

修禅者对“观念”与“真理”（真谛）的区别和认识是非常重要的，因为这是禅者引导心识迈向的方向——从“观念”到“真理”。观念是由心念构思和设想出来的。它们是依据真理而构成。却只属于习俗及主观性的真实。

反过来说，真理是那些可以不必通过任何思考，理解或幻想，便可以令一个人直接觉察的现象。这些真理也不需要依靠任何惯例性的定义来解说。不过我们在此所谓的真理也不一定是指那永恒不变，无为的涅槃。

虽然惯例性或观念化的真理也是对的，我们不可能完全把它们舍弃，不过，在密集修禅期间，我们应把观念化的真理暂时搁置一旁，以便能观察到一切事物的如实真相
观念的形成有两种：

（一）活跃的思索
活跃的思索可发生在探讨哲理、策划、计划或幻想期间。显然的，当一个人有很多的假设、成见、想法或幻觉时，他就无法同时直接体验自然生起的现象。这些观念需先摒弃，智慧才能生起。

（二）第二种观念的形成较微细，由于一个人没有积极地思索或最低限度没意识到自己在“思索”
这些观念是由习性所形成，并深深的潜伏在心里。也可以是心识受到业力及业报影响的主要部分。虽然不能全部祛除，但在大部分时间还是需要以非常集中的正念超越它，方才能使智慧生起。

与习禅者相关的上述观念有：
（A）字的观念（Sadda Pannatti）
字句是由很多连续不断生灭的音节或声音所组成的。在瞬间，字并不存在，只有声音的生与灭，一种震动性的色法。
同样的，一首乐曲是由很多音符所组成的。
人与人交谈时，一定要通过语言才能沟通。而语言却是声音装扮的一出戏。如今也有可见的字句观念如书写的文字。
声音（字句）可以是确实的观念（Real Concept），如它是描述可以直接被体验到的实相。亦是非确实的观念（Unreal Concept）是无从归属于实相，它们往往归属于本身并不存在的观念和构思。
当几个字联合起来，将产生另一个观念，这可以由确实和不确实的观念所组合。
例如：
“心”这个字是一个确实的观念，因为它归属于可以不被观念化及能直接被体验的心识现象。
“人”却是一个不确实的观念，因为它并不能让我们直接感受到。除非把它观念化。
有些字眼却拥有双重的确实及非确实性观念。
在修禅期间，我们应利用确实的名字来标名（Label）于所观照的现象上，这能帮助我们认清实相。文字及符号都不应该在修禅时摄取。习禅者应尝试明了所体验的现象。

（B）意义的观念（Attha Pannatti）
这些是形成平面及立体世界的观念。
如果你曾经研究过电视机的画面，图样是由许多高速电子从真空管内飞射扫描而成的。它们迅速的生起及消灭，使我们无法捉摸其真正的作用。我们的意识（非常缓慢）所摄取的概念只是无数的彩色所组合的形与式。它们在高速下的形成就有如在同一时间内形成一样。
意义的观念可分析为：
（1）形状的观念（Santhana Pannatti）
这是指物体的形状。如图形、方形、立体、山、塔等等。
在修禅时我们也会遇上形状的观念，如脚、手、腹部的形状等。
（2）组合的观念（Samuha Pannatti）
这是指一群或一组的东西。如一班学生，一个民族，一辆车，一个城市，一组修禅者等等。
（3）方向的观念（Disa Pannatti）
这是方向，或事物互相关连的观念。
如东、西、左、右、上、下、向内、向外、向旁、向上、向下等。
（4）时间的观念（Kala Pannatti）
时间的观念是建立于持续不断发生的物质与精神现象，在物质上它们关系到光与暗（如白天和晚上），身体的状态（如老年与年轻等）。
精神上它们关系到心识的活动和作用，如睡觉时间，工作时间等。
虽然我们需要有一份时间表或常规来督促我们修习，但我们无需盲目跟从。如不适合可做调整。在团体里，有时为了团体的利益而需栖牲个人的福利。
（5）众生，自我的观念（Satta Pannatti）
人们通常认作“我”，“你”，“他”，“她”，“人”，“狗”，“神明”，实际上是时常变化的精神与物质过程。应用这些众生的观念是为了方便沟通，但当我们紧捉它们为真实的，主要的，绝对的，那一个人难免会产生冲突，迟早会被毁灭。
除这种观念对智慧来说是非常重要的，但当了解“一切法皆无我”，一个人不应想“我”在走，而只是明觉于走的过程。一些人可能在观照时像哲学家那样思考，这将陷入另一种观念。
（6）空间的观念（Akasa Pannatti）
如水井、山洞、洞口、窗口等。
（7）相的观念（Nimitta Pannatti）
这种有关于修定禅所凝视的幻影或影像。很多种的幻想都属于这一类。
还有很多观念如高兴、痛苦、生命等，但我们不在此加以讲述。

若要更清楚的了解观念形成的过程，在此，有必要向大家浅说一人心识的活动。
心识过程（Thought Process）可解释为：由一连串的心识有秩序的生起而形成。我们所谓的“看”，“听”和“想”。心识的活动过程是由生命流（有分流）所生起的。它是外在的目标通过六门进入生命流中，所激起的心识活动如
1.在眼门生起的心识过程（起“看”的感知作用）2.在耳门生起的心识过程（起“听”的感知作用）3.在鼻门生起的心识过程（起“嗅”的感知作用）4.在舌门生起的心识过程（起“味”的感知作用）5.在身门生起的心识过程（起“触”的感知作用）6.在意门生起的心识过程（起“认知”与“思”的感知作用）
前五种称为“五门的心路”，而最后一种为“意门的心路”在每一个过程中，有一个被动的阶段称为果报识（受过去业力的影响），它只有领受所缘境的作用。（如眼门——眼之所缘境为颜色），随着是一连串的主动速行识，这时心识在发出身口意行为，即所谓的造业了。
从而由五门的心路，与不同种类的意门心路对所观照的目标建立去观念等。

普通一般的心路
五门的心路：（如在眼门起“看”的作用过程，即接受外界之情报）

说明：

意门转向识（它有领受、推度及确定的作用）
注释：有分流，亦称有分识或生命流。当熟睡无梦时，似川流不息运作的心识。含有维持有情命根的功用，并为潜伏的随眠烦恼生起与业报显现的缘生条件。它亦拥有意门的功用（如无色界之众生）。

由刚才看到目标，直到对目标生起种种观念，需经过如下四个步骤：
（1）把刚才由眼门收集的情报，转入意门，并聚焦于此。（Atitaghannavithi）
（2）综合过程：即把已收集的情报组合起来。目标的形象已拼合起来。（Samuhaghanavithi）
（3）概念过程：由组合成果中（形象），生起有关它的概念，已知此形象所要意味的是什么。（Atthaghanavithi）
（4）最后，在心中给予形象一个名称，这是取名过程。（Namaghanavithi）
这些可进一步演变成更抽象性的思惟，特别是当他们和其他根门所生之概念互相交织起作用时。在此我们所谓不含思考的观照“看到”，“看到”，可破除很多观念。它也有助修行者不执着于形象。

至于听的过程，如下：
（1）过去的过程
（2）聚集声音的形式
（3）取名
（4）意义或概念
同样的，单只观照“听到”，“听到”…我们亦可破除观念。它也有助于不执着于“文字”的观念。如此，我们能更快的把观照心专注回到主要禅定目标上。
至于嗅、尝和触的过程：
（1）过去
（2）聚集
（3）取名
（4）意义或概念
同样的观照“听到，听到”…等，就可切除观念。亦有助于不执着于所嗅到，所尝到或所触到的观念。

由于这些过程迅速的一个连接一个的产生，则看来似乎所发生的现象是实有与具体性的。
有四种表面性的实相（Ghana Pannatti）
（1）相续相（Santati Ghana）
名与色的过程是迅速的一个接一个生灭，有如是一个连续不断且不变的现象。
（2）聚集相（Samuha Ghana）
名与色的的过程是由很多特性或现象在复杂的因缘下，精细组成，它们看起来似是一个整体。
（3）作用相（Kicca Ghana）
“不同的意识”个别有其特别的作用，如看、听等，非常的细和不易看见。因此，一个人可能误以为它是一个整体工作单位。
（4）目标相（Arammana Ghana）
由于心识的活动过程生灭的非常快，其他的目标也一样如此，则有如多种目标所构成形象同于一副画上出现般
因此，错误的知觉和幻觉因而生起。

这些幻觉或颠倒（Vipallasa）依错觉深厚的程度来分类，为：
（A）知的幻觉或颠倒（Sanna Vipallasa）
对目标有错误的知觉，例如一个人以为自己的影子是属于另一个人的。
（B）心的幻觉或颠倒（Citta Vipallasa）
基于知的幻觉，一个人将产生错误的思想和理由。如一个人没听清楚可能误会他人的意念与含意。
（C）见的幻觉或颠倒（Ditthi Vipallasa）
因很多想的幻觉，一个人可能执着对生命的邪见，如坚持世界是永恒的，完全快乐和属于一个永恒的人。

由此可见，若要破除观念，以便能透视事物的真相，正念必须：
（i）轻巧和够迅速
（ii）彻底保持相续不断
（iii）很明了与专注，以便能透视复杂的状态并清楚了解目标的自然现象。

谈到真实法（Paramattha Dhamma），阿毗达摩论藏将它分为四大类：
（1）心法（Citta）如善心和不善心
（2）心所法（Cetasika）如贪，自大等
（3）色法（Rupa）物质元素
（4）涅槃（Nibbana）不依缘起的
简单地说，除了涅槃，其他三项都是名和色的现象。修禅者必须通过修行才能了解到它们的无常、苦及无我的真谛。
但是，不是所有的目标皆能被初学者观察到的。例如，初学者是不可能观察到禅那（Jhana）和出世间（Lokuttara）的心识，因为它们还不能在禅者身上生起。不苦不乐受（中受）也只有熟练的修禅者才能观察到，因为观察这种比较细微的目标需要有敏锐和强而有力的正念。

其实，一个长久以来都被观念支配的初学者，要他不应用观念来观照目标是不易办到的事，由此，为了方便，初学者可以使用确实的观念来标名于他所观照的目标，以助他的心念导向真理。当他能以正念观照到更多现象时，他也应该增加更多标名。不过智慧禅并不只是标名或背诵而已，所以修禅者千万不可盲目的执着它们。有时，舍弃标名，会更清楚地观照到目标。尤其是在观照过程中，很多快速的现象生起和消失。这时，若不放弃标名，它就会成为一种障碍。

在这些观念当中，如果一位修禅者想获得智慧，首先他必须放弃对众生的观念。很明显的，当修禅者以正念观照名色时，不管他如何尝试，他都无法找到众生。在进步的阶段，修禅者能更仔细的观照到目标时，他更应该放弃其他如形状、方向、空间和时间的观念。甚至修禅到了某种程度时，修行者也会察觉到更细微的观念如乐受和真理
例如：
（1）行禅
在修习行禅的初期，修禅者的心中仍然存有脚的观念经过不断的标名于行禅过程如“提起”，“放下”等，修禅者将会经历到移动、紧、拉、热、冷等等不同的现象。不久，他将会忘掉那脚的外形。当他对实相和它们的性质有更深的定力时，他甚至会在那时候忘了时间、方向或身在何处。
（2）坐禅
在修习坐禅的初期，修禅者专注于腹部的动作并标名它为“上升”和“下降”
当他察觉到“拉”，“推”及其他如压力、挺硬等等感觉时，他将失去方向（上升或下降）的辫别力，他应如是观照以取代“上升”和“下降”。这时修禅者就应该用比较恰当的标名或者完全将标名舍弃。
有时，“上升”或“下降”会很慢但却很清楚，那么他可增加观注“上升，上升，上升，上升…”以便心能时时专注在目标上。如果腹部的动作太快时，修禅者便来不及标名了。
修禅者必须尽量去观照一切现象的生灭过程以便他的正念更敏锐。为了要使他观照得更清楚，禅师便要修禅者用他自己的语言来详细报告他的经验。修禅者必须避免用到“苦”（Dukkha），“无常”（Anicca）等的佛教词汇。经常使用这些词汇显示一个人还有理论上的思想和观念。

但是有一点修禅者必须紧记的是，舍弃观念将导致习禅者对世俗惯用的“人”及“世界”感到迷惑。如不谨慎，意识或许会导致更多的颠倒思想及观念错综。从真实法的角度来看，虽然此种世间的观念，是不确实的，但我们必须以正念去了解，去接纳，并与他们共同生活，这是必需如此作的。
例如：有些人认为应用“我”及“你”等字眼会牵连自我观念的产生，这是不实际的。

渗透领悟的三方面

通过此种持续有力的正念，一人便能远离烦恼与各种观念，并能如实地观照事物的真实本质。接下来的工作，是加倍努力去提升诸根的力量，以使它们达到更强更敏锐的境界。
这些境界越高，透视力、离执、纯化及解脱会更深入，为了持续的发展，一个人需记住三方面的透视了解。
（一）寻和探讨遍知（Tiranna Parinna）
在内观智慧禅的修习，我们须不断尝试体验现象，真实相及因缘法的更细和更深的一面。如要更进步，这种的精进力是需要的。只要如此精进修习，自然会有进步。明显的成果绝不是即刻的。
这方面的智慧有如探照灯，它需逐步的增加以便更清楚的看到目标的自然性质。
（二）觉察遍知（Nata Parinna）
寻找后，一个人迟早会发觉和体验类似内观智慧禅目标的自然现象（即精神与物质过程）。这将会在心里留下印象，其深度有赖于定力的程度，而其对生命的影响却有赖于应用的范围。此种内观智所引发的印记将影响一个人内在及外在的态度。因此，这方面的智慧有如易感光的摄影片能拍摄清楚的景相。越易感光就可吸取得越多。
因此，当所观照的目标接触到敏锐的心时，一个人需使心持续的吸取所留下的清楚印象。
（三）智慧的舍弃遍知（Pahana Parinna）
这方面就如一个人能突破那些被无明无智所促成的困境。这也是舍弃烦恼的阶段，此阶段相应于智慧的进度。我们也可视其为不执着，即是放开较低层以达致更高层。如执着于经验，第一，我们将会产生烦恼，第二，不可能进步。这是指看透事物的能力。因为能不执着于过去的经验所以才能够更进步。
如要智慧有进步，这三方面的认知必须要有相同的进度。他们可喻为爬上梯子。要爬梯子，需要有三步骤：
1伸向更高梯级的横木。
2抓住更高梯级的横木。3放开较低梯级的横木。这三步骤符合
（一）探测遍知（二）觉察遍知（三）舍弃遍知

九种致使诸根敏锐的要素

为了要使诸根敏锐有更好的轮廓，浏览（清净道论》中所述的九种方法是有用的。

简言之，这九种法门是指：

充满信心。把那些适合的外在条件与内在因素，谨记于心中。且认真不断修习，不理任何疼痛、疾病和挫折直到达致目标为止。

使诸根敏锐的九种法门为：

（一）要初步的接受：诸行都是无常的

要寻找脱离险境的方法，莫过于手中有副好的地图。这种正确的理论根基除了指示如何避免潜伏性的危险和在培育中有进展外，它的重点是在于引起自信。一个人在接受正见之前需抛开一切邪见。一个人也需抛开推理的思惟，不然就无法有直接的体验。

这初步接受三法印真谛为自然存在的实性是第一因素，它推动一个人朝向发展智慧的正确方向。

（二）谨镇认真地修行

谨慎和认真的奋斗即是要正念“十足”

正确了解这修行的重要性，将提供我们正确的态度，唯一引导一个人脱离一切痛苦的法门及给予宁静、安全和决意的修习应该被认为是人生中最重要的一部分。可惜的是，很多人因为对其他人许下太多的承诺；为了要承担它们，便无法找出时间去修行。

任何可进行此种神圣修习的珍贵时刻，我们都该非常认真的看待它。只有持着这种认真的态度，任何过程都不被忽略，这是为生起精确和深入理解所需的条件。

（三）积极持续地奋力修习

谨慎和认真地奋力修习将获得每刻观照的素质，而持续不断是必须的。要持续不断的努力，一个人就需要有意志、耐心、技巧，及多方面和伸缩性的正念。尤其是内观智慧里，因为定力和所观照的目标都是只存于片刻间的。

持续不断可使正念稳定地加强，而产生的推动力是相当大的。这就是为何在密集修行期间，大部分的人都能在短暂的时间内（一个星期左右）便有深刻的体验及显著的进步。

（四）记住获得定力的方法

我们不可期望从导师那儿学到一切。很多时是要靠自己和我们的常识。

例如，由经验而论，定力如何的生起完全是个人的体会，虽然它的进展可划分成好几种。它是依个人的性情和习性而定。当它发生时，我们本身是最好的记录者。内观的经验也是如此。

在记忆过程中，就如一个人在旅途完毕后能记住旅程的程碑与界标。当他第二次到回去就肯定会比较容易与快速。每次坐禅后把所观照的记下以便有个记录让导师在问话时辅助你报告，也可在过后作为一种比较。

正念就如国王的一个好顾问，在经过周详和正确的佑计处境后给予国王忠告。

（五）考虑到七种适合的条件

外在的环境对于不熟练的习禅者之心意有很大的影响。即使是熟练的习禅者，对于下述七种条件的恰当选择可产生更好的效果。

简而言之，这七种适当的条件：

（A）适当的食物

适合个人健康的均衡饮食是最切实的选择。我们也需从烦恼的角度来衡量饮食，即是不会引起贪欲的食物。重要点是对饮用食物的动机与正确的意念，在吃时保持正念，并在食后有正确的省思，是有助于习禅的。

在吃前通常随念，这些食物是为了滋养身体，以维持身体使它不受损并有助于努力修习。提醒自己吃并非要使自己陶醉于食物中，或要使自己健美，或是为了欢乐而食，或要使自己身体增肥。

（B）适合的住所

建立这样的居处的需求在各部阿含经（Nikayas）里有述及。

（I）离乡村不太远也不太近（方便来往者）（II）容易通达。
（III）日间不拥挤，夜间安祥与寂静。
（IV）容易获得基本需求，并远离疾病及危险的害虫或怀有敌意的动物。
（V）在住所有多闻，通达阿含，持法，持律及持论等比丘长老居住。

（清净道论》（Visuddhi Magga）在“障碍”的标题下，有进一步讲述十八种不适合的住所。它也提到适合的住处是依习禅者的性行而定。[ 注：性行者有六种，即贪行，嗔行，痴行，信行，觉行及寻行］

十八种不适合于修习的精舍简述为那些：

太吵闹（近城市）。
很多工作和需要照料很多人。
不易获得必需品。
危险。
没有导师。

提到一些适合的精舍有：

森林
树下露地冢地山窟

关于性行：

贪行者适宜丑陋与不合意的住处；嗔行者适合在清净、纯净和悦意的住处；痴行者适宜了望四方，空旷和没有障碍的住处；寻行者以有隔板或围蔽的住处为适当。信行者所适宜的住所则与嗔行者相同。觉行者没有不适宜的住处。

（C）宜人的气候

很明显的，最适合的气候是不太热亦不太冷。在热带地方，多数人较喜欢凉爽的天气，因舒服能导致较好的定力，这是可理喻的，因热会令人疲惫。通常有些依藉冷气机，这种做法颇具争论性，因它是虚弱的藉口。我们需记住世尊是暑季最热的时刻获得证悟。一般上禅者都知道热并非想象中那么恼人。再者也有雨季，虽然凉天气是最受欢迎的，但这可能会令那些有较小住所者担忧。

（D）适当的姿势（威仪）

通常一个人保持走姿和坐姿的平衡。这有助于平衡诸根。它也有助于个人身体健康。然而在《清净道论》有提及一些较适合于不同性格者的姿势：

（1）贪行者：行和立
（2）嗔行者：坐和卧
（3）痴行者：行
（4）信行者：行和立
（5）觉行者：任何姿势
（6）寻行者：行

（E）适合的善友——为导师或精进同修者

这些有经验的禅者，富有广博与深奥的学识并有慈悲心，以老练及成熟的心传授他人圣道。他们激励脆弱与沮丧者。为愿学者的好模范及懒惰者的带步人。《清净道论》述及善友的优点：

（1）可爱且可敬重者
（2）善语和肯教他人者（好的顾问和有耐性的听者）
（3）所说的渊深（能作渊深的论述者）
（4）不做无理的劝导

它进一步建议亲近阿罗汉，如不可得则亲近“较低果位”的觉者。如再不可得则亲近得“禅那”者，若再是不可得则亲近“精通”经典者。

（F）适当的谈话

通常在精进习禅期间，唯有利于修行的谈话是许可的。这甚至局限于有关习禅的谈话。无益的世俗闲谈，除非是很重要，不然必须一律严禁。
然而在日常生活里，虽然在谋生时有难免的世俗闲谈，但我们应尽一切所能不违犯第四戒：说谎话及其他恶语。

（G）适合的去处

这指僧伽所乞食之处，而对俗人是指工作地点。找一份极少导致烦恼产生的工作地点是重要的，因为它是我们花费大部分时间的地方。

（六）培育七觉支

这七觉支是觉悟时同时生起的心法。它们被分开讲述，是为了可以更详细研究并随机运用。在他处已有很多类似的分析，在此我们只讲述在《四念住经论》里所列的觉支缘生法。

七觉支为：

（1）念觉支（Sati Sambojjhanga）
八正道的正念即是四念住。这也是智慧禅里对事物如是实相保持的正念。它为最重要的觉支，因此被列为第一觉支。
有四个方法助于令此觉支生起：
（A）《四念住经》所指的念念分明
（B）不参与心意混乱的人
（C）亲近常保持正念的人
（D）策励（通过理解或意志力）念觉支的培育

（2）择法觉支（Dhamma Vicaya Sambojjhanga）
此为智慧的透视性，能寻求了解诸法的性质。有七法有助于择法觉支的生起：
（A）博学多闻（指五蕴、四圣谛、十二因缘等等佛法
之义）
（B）洁身净德
（C）使诸根平衡
（D）远离无慧的人（指愚痴、有邪见的人）
（E）亲近有慧的人
（F）深入观察各种名色法的过程
（G）策励择法觉支的培育

（3）精进觉支（Viriya Sambojjhanga）
此为八正道的正精进。也是奋力勤习智慧禅的精进力，有十一法有助于此觉支的生起：
（A）思惟（往生）恶道的怖畏。
（B）知晓依精进而得证出世间的殊胜功德。
（C）思惟已觉悟者所行之道，此道不是懒散。
（D）受人供养饮食当思布施之人因此举而得福报。
（E）思惟继承遗产（指正法等七种）之伟大，这不是懒散人所能领受到的。
（F）思惟佛的伟大（思：“为佛弟子所适宜的”）。
（G）思惟伟大的群族（佛陀，个人为其[儿]弟子
（H）思惟圣道生活者的伟大（如舍利弗、目键连）
（I）远离懒散的人。
（J）亲近精进的人。
（K）策励精进觉支的培育。

（4）喜觉支（Piti Sambojjhanga）
这是在智慧禅里的喜悦。它与信力有密切的关系，因它们有助于引发修习的精进力。同时，它也是培育与摄入安止禅定境界（指禅那）的重要禅支之一。有十一法有助于此觉支的生起：
（A）佛随念。（B）法随念。（C）僧随念。（D）戒随念。（E）舍随念。（F）天随念。（G）寂静随念。
（H）远离粗恶的人。（I）亲近高尚的人。（J）思惟信乐的经典。（K）策励喜觉支的培育。

（5）轻安觉知（Passadhi Sambojjhanga）
这是指心识与心所的宁静与安祥。有七法有助于轻安觉支的生起：
（A）受用殊胜的食物（即有益与适合）。（B）受用安乐的气候（即有益与适合）。（C）受用安乐的姿势（即有益与适合）。（D）用中庸之道（即是思惟因果业报）（E）远离暴恶的人。（F）亲近身轻安的人。（G）策励轻安觉支的培育。

（6）定觉支（Samadhi Sambojjhanga）
定力是指心与心所法，平等，平正，及不散乱的安住于一目标中。在内观智慧禅来说，是指每一刹那的安住于目标中，并能察觉到目标之三法印的真谛（故内观智慧禅的定力，亦被称为刹那定）。有十一法有助于定觉支的生起：
（A）洁身净处。（B）诸根平行。
（C）善巧于相（恰I妙的选有相［身念处]为修禅目标）（D）适时策划心识（疏忽）。
（E）适时抑制心（精力过剩）。（F）适时使心生喜悦（不满足）。
（G）适时守卫心，使心不受干涉（平衡诸根）。（H）远离无定的人。
（I）亲近有定力的人。（J）省思禅那与解脱（的利益）。（K）策励定觉支的培育。

（7）舍觉支（Upekkha Sambojjhanga）
舍是对事物的如是实相保持足够的正念所带来的平衡心态。有五法为舍觉支的生起：
（A）中庸对待诸有情。（B）中庸对待诸事物。
（C）远离对有情与诸事物有渴爱的人。（D） 亲近对有情与诸事物中庸的人
（E）策励舍觉支的培育。

（七）习禅时勿过于忧虑个人的身体与健康

当习禅者在长时间的密集修行期内，有患病的可能。我们常以此为停止修行的藉口。如我们了解到病与死是无可避免的，那就没有理由停止。我们必须修习至最后一口气。有好多习禅者在临终时观照疼痛而达致最高的证悟。也有一些因此而痊愈。

（八）以坚忍精进力克服疼痛

痛与病通常同时出现。但也有其他的因素，比如保持一种姿势太久也会导致痛。定力的增强也可使微痛变得强烈。即使饿也被视为一种病。我们无法完全逃避这些身体的病痛，所以迟早需要面对它。故此，当观照时，我们需要很多精进力保持一种持续耐久的正念。如我们的心念够强，可以克服它，如所说的“名”克服“色”；但在这未实现前要有很多精进力。

（九）朝向最终目标不半途而废

最终目标即达致祛除诸苦的阿罗汉果。只要未达致此目标，苦还是可怕和难以忍受的。为达此目标，多数人需要经历一段时间奋斗，只要习禅者不退缩，拥有“不半途而废”的态度能令禅者继续奋力勤习。

使诸根敏锐或成熟的其它因素

1 有更广的观照目标

每个目标有其特质。它可能较适合某种性格，一个人也有他自己喜爱的法门来训育其心。如每次都执着于同一目标，我们的训练就变得狭窄和缺乏变通性。我们不知道或许其他的目标会更有助益。因此，有了坚固的基础，例如掌握了身念住，禅者应以更多和以较长的时间观照其他目标，如受、心及法念处。不论观照什么目标，都能使我们达到更深一层的修习。

增加变通性与增加适当目标的选择肯定会增加内观智的成熟。

2 三昧禅（定禅／止禅）

虽然定禅有别于内观智慧禅，但它肯定是有帮助的。有强的（三昧）定力者可持续较长的坐姿并保持更深厚的定力，以让更深的智慧生起。虽然纯修内观智慧禅也能如此但如有深厚的定力将事半功倍。

此外，定禅里不同的目标对禅者有它们特有的影响。譬如有些定禅特别适合克服某种顽强的烦恼，如嗔行者修习“慈悲定”后会有较良好的改善。

它也可增强某种脆弱的戒行。例如，一个较少信力者修习三宝随念法后会有更强的热诚与自信。

大部分佛教中的定禅与内观智慧禅都有密切的关系。

定禅的目标可轻易的转入于内观智慧禅的目标。这只是专注力的转移。依风遍处（定禅）为比喻，在初步且不甚熟练这两种禅法者而言，定禅的初步心识目标（Uggaha Nimitta）与最初阶段内观智慧禅中的风大目标是无法区分清楚的。另一方面，光明遍处所培育的明亮心识，肯定对个人的观照有帮助。

除此之外，有些禅法的目标能产生某种心态以催促智慧的生起。我们从经典里知道偶然遇到某些纯观念性的目标后，智慧也可因而生起。如看到尸体会生起不执着的感受，这种智慧与厌离随观智相似。

对于定禅法的问题是：

（一）是否有足够的时间去达致心中所需求的定境及保持此境的能力。
（二）可否拥有能由定禅转入内观智慧禅的技巧。

由始至终的关键即是“时间”，因一切都是变化无常的，同时时间也过得非常迅速，我们必须赶快地采取行动。另一个关键是适合个人的修行法与有经验丰富的导师指导。

3 依决心或愿

决心所能产生的力量是众所皆知的。下定决心，心和精进力将倾向于达到目的为止。

这也是意志力的坚持，心态最重要的调节剂。就如输入一个方程式以使电脑能依此程序操作。

决心能让我们控制事物，不然我们就会被事态所操纵。心识力量的奇强，可创造超越我们平日所能想象的。定力是力量的来源，而决心却是传达力量的媒介。

很多商业化的禅修法门都用此种正面性的思想和制定法以达致更多世俗的目的。甚至特异功能也依此法训练。在此，我们纯粹以内观智慧禅为主题。

当下决心于达致深远的目的时，须谨记于心：

（一）纯净的动机
它不可受贪、嗔或痴的影响，否则将导致不良的后果。

（二）明确的誓言
若不如此做，后果将是犹像不决，甚至令人惊奇。就如把含糊不清的要求输入电脑中一样。我曾经遇过一个不幸的实例，一位禅修者因这个原因而导致一时之间心失去了控制。我曾问过我的导师，怎样的态度才是禅修者所应持有的。答案是：习禅是为了净化人心。如能依以下的誓愿将是最好的。

首先，我们忆起在行善，如布施供养后，常口诵的回向偈：
Idam Me Danam 以此布施
Asavakkhayaham Hotu 愿我祛除一切烦恼障
Idam Me Silam 以此谨守戒律
Nibbanassa Paccayo Hotu 愿我证得涅槃
Idam Me Bhavanam 以此习禅
Magga Phala Nanassa Paccayo Hotu 愿我获得道与果的智

此誓愿反映那善行布施的功德辅助于解脱一切痛苦的意志力。

有时我观察到，如一个禅修者心意散乱，立了以下的誓言，对他的修禅往往有显著的进展：

“愿我奋力精进修习内观智慧禅。以我奋力精进修习的精神，导致完全灭苦的智慧快速及清晰地涌起。”

也有一种方法就是禅修者立下誓言能清楚地观照及建立每一个内观正智，如：

“愿生灭随观正智能生起。”

这只能实用于曾经体验过生灭随观智的习禅者。立下誓愿后有助于体验更成熟及确定每个内观正智的阶段。除非较低的内观智已有良好的进度，否则较高的就无法达致。这种修习法须有经验的导师教导。

两部经典的注义：

注（一）（弥醯经）（Meghiya Sutta）
在《弥醯经》，佛陀奉劝弥醯（Meghiya）有关导致尚未解脱的心至成熟的条件。

他先指出五种：
（一）一个拥有善友，良好同伴，及忠实的友僧。
（二）一位有美德并以其戒律抑制自己的僧人。圆满德行并常常能从最小的错误中见到它的危险性。
（三）严肃坦诚的谈话：谈有关不奢求于满足、独居、远离、奋发努力、德行、定力、智慧、解脱，及正智和解脱的理想，一个僧人能顺意地，容易地、无困难地去获得。
（四）一个奋力达致美德的僧人，能勇以祛除不善的条件，守着正义，不逃避，并不屈不挠和精进地负起正义的事业【指弘扬正道』。
（五）一个有智慧且知悉生与灭过程的僧人，对这种坏灭性之苦具有圣者般的透视。

在建设此五种条件后，须再培育另四项：（A）省思（身之）不净／作不净观以祛除欲念（B）省思友善／慈爱／作慈爱观以祛除憎恨（C）对出入息保持正念以切断散乱心（D）了知无常以断除“我见”

注（二）七法（The Seven Points）

在以上经典，佛陀告示说，一个僧人熟练七法（7points）并作三相思惟（Investigator in 3 ways）堪称为一完满。
如我们要培育智慧，须谨记这些，并完全了知：
（一）五蕴性质（即：色、受、想、行和识）
（二）它的生（缘起）
（三）它的（缘灭）
（四）它灭之道（即八正道）（五）满足（所引起的愉快）（六）痛苦（所引起的痛苦）
（七）脱离它们（远离对它们的贪恋）

三相思惟，是指对以下它们的自然性质的探讨
（一）四大（Dhuta）
（二）六根（Ayatana）
（三）十二因缘（Paticcasamuppada）

洞察诸行性质的正智

洞察正智是慧根。在内观智慧禅来说，仍是一种超越观念，并能如实照见一切事相生灭本质之洞察。它是一种直接体验名色现象后，而有的成果。禅修者在初期时，只能洞察名与色的各别性质，到了后期，他便能觉察到它们总体的性质（指名色），即都是无常、苦、与无我的。

这种洞察诸行性质的正智，会持续得到增长，仍是由于禅修者已体验了诸行之无我相。晓得除了观照心与被觉察的现象（目标）外，并无一个我，或一个永恒不变的实体存于这所谓的名色中。[ 注：这就是七种清净中的见清净了。］此种的洞察，于初步时是非常重要的。因它是禅修者要趋往深层境界的根基。唯有通过了此阶段后，禅修者才能对自己所经历的体验有了明确的了解或认知。比如对变迁过程的特性，与组成诸行或法的缘生关系的了解。拥有此种了解后，一人方能分辫出什么是善的，有利益的，及恶的，无利益于自己的精神状况。同时会去培育善的心态（如慈悲、信心、不执着等二十五种美心所），远离恶的心态（如：忿恨、掉举、昏沉等十四种不善心所）。他也会依据现有存在着的各种条件关系，去鉴定自己所要精进训育的趋势。最后，禅修者将会发现，也唯有通过此种“七种清净”过程，一个人才能得到净化，离苦解脱。

至此，要补充一点的是，在培育过程里，会有二类性质的正念生起：

（I）正念好似处在目标外面的远处观照（II）正念好似进入目标内外起观照

第二类的状况里，禅者的定力会显得较深厚，同时在透视目标上会比第一类来得明晰。由于第一种类的正念好似在观照两种分隔的目标（指观照心与被观照的目标），因此，于定力方面，就显得不怎么强。可是此类的正念，拥有一种好处，就是能使禅修者不会那么执着于目标，如在施用于观照一些不可意的目标，如令人反感的剧痛，或富有令人生起执取的乐受等，此类的正念就比较能带来安稳的状态。

培育善心态，以对治不善的烦恼。

当我们已充分的对烦恼起明确的观照，那将会使我们对此些不善法的形成或因缘（外或内在）有所认知。犹如一个人得了病般，需对他的病因病情有充分的了解后，方能对症下药。所以我们要去培育善及有利益的心态，去对治那些令人烦恼受苦的恶法。

首先，我们应当注意的是：

（A）有那几种能与各种美（善）心识相应的心所，这样我们就能选择一些（与恶心所相对的）善心所，作为禅者培育的趋向。

例如：
1.贪欲盖——以不执着、不贪的善心态（所）来对治。
2.嗔恚盖——以宽容、慈心、体惊的善心态（所）来对治。
3.昏沉睡眠盖——以精进、生气勃勃的善心态（所）来对治。
4.掉举恶作盖——以乐、知足、安稳的善心态（所）来对治。

（B）禅者要知道自己如此去培育善心态（所）的意图何在
他必须要纯粹的为了要证入圣道与脱离苦海。[ 注：这也是此书的主旨］。若禅者能不断去对事物现象（诸行）的生灭过程起观照审察，将能带来他对诸行复杂缘起关系，与它的三法印性质的直接体验。此种直接的体验所产生的经验将会使禅者了解到诸行变迁的实相。到了此种境界，禅者将能清楚洞察到诸行的缘生缘灭的刹那变迁过程。同时，禅者会注意到，此种川流不息的变迁，较观照到目标的特性（指三法印）更显出。禅者若能再继续以多种行法去奋力观照此些变迁，他将会觉察到诸行是充满不如意与不圆满处的。此种充满缺陷的现象，佛教中便称它为苦了。

于是，当此种的苦相，再被深一层的体验到时，禅者的厌离与离执心就会因而生起。

这强烈的离执于世间法，将逐渐导入出世间法的境界里。但除非慧根成熟和够敏锐，推动力才足以带来所期望的目的。这还需防备途中的障碍。此过程在很多经典有提及：
“比丘们如是见，僧众如是闻，不再幻想色…受…想…行…识。当一个人已祛除幻想，他已不执着。当不贪欲时，心就自在…”

简言之，在内观智慧禅，所培育正念的过程有如以下
（1）以正念祛除烦恼
（2）以正念祛除观念
（3）对名色现象的无我特性保持正念
（4）对缘生保持正念
（5）对三法印保持正念
（6）洞悉三法印的意思
（7）培育对苦的真义之明觉
（8）对缘生状况不执着或冷静
（9）转向非缘生法（出世间）
（10）跨渡非缘生法
（11）证悟非缘生法

十六正智与七种净化的归类也和以上所述的意思相似。

三法印

我们通常以三种方法来形容一切有为事物的本质：

（一）诸行无常（Anicca）
（二）诸行皆苦（Dukkha）
（三）诸法无我（Anatta）

修禅者必须通达此三种本质后，方能永断一切烦恼。若要证到此境界，修禅者必须专注的观照此三种特征（相），即是：

（一）无常相（Anicca Lakkhana）
（二）苦相（Dukkha Lakkhana）
（三）无我相（Anatta Lakkhana）

这三种能导致灭苦的解脱“观照”，因程序不同而得三种名称：

（一）无常观（Aniccanupassana）
（二）苦观（Dukkhanupassana）
（三）无我观（Anattanupassana）

如更详细的解说：无常是那法或那变换无穷的状态。这里是指名色过程或五蕴。在经典中有提到“色是无常，受是无常”等。同样的，它们也是不圆满，如经典中也提到“无常为苦”又如“苦为无我”。五蕴亦是如此。

这三法印，在不同的经典中有不同的名称和解说。

三相

无常相（Anicca Lakkhasa）

（一）它们会生、灭及变化（Uppadavayannathattam）
（二）生灭为其真实的本质（Uppadavayavantatta）
（三）由于有变化，它们是不稳定的（Viparinama）
（四）它只是刹那间的“有”或“住”（Tavakalika）
（五）相续间，一生起即刻消失（Hutva Bhava）
（六）与永恒（常性）相对，即：证实无常性（Niccapatikkhepa）苦相（Dukkha Lakkhana）

不圆满或缺陷相，通常称为苦之相。“苦”或“痛”这两种形容，还不能详尽表达巴利文“Dukkha”的全部意义，但却给予正确的强调。任何错误的解释只能怪中文语言中没有足够的字眼把它于巴利文中所含的意思表达出来。

因此，它只被视为“专业字眼”或“观念”看待。但如果要真正了解它的意义，只有通过深入修习正念才能体会。

三种苦相为：

（一）苦苦（Dukkha-Dukkha） 这是指身心的苦。它们之所以苦是因为难以忍受。如：疾病、饥饿。
（二）坏苦（Viparinama Dukkha） 由易变而生的苦（指不满）。如：身心的乐受变坏后而产生的苦恼。
（三）行苦（Sankhara Dukkha）由因缘和合而生起的苦（行苦）。如：名色的生灭过程在以上三种苦之中，只有行苦包括了一切有为法。而行苦的观照是不带有观念。所以能断除烦恼。

无我相（Anatta Lakkhana）

“Atta”或“我”有许多意义，其中有：“灵魂’，“心”，“善行”，“身”等等。

“Anatta”是“Atta”的反义。它只有以下这个意思。“在一个众生之中，根本没有一个永恒不变的实质” 意思是说，诸法，名色现象都不是“我”，“人” 或 “众生”。由于一切现象都是因缘和合而生，所以我们不能从中或在外找到这些众生。它不属于任何人的，也不受任何主宰。

要通达三法印，修禅者必须以正念观照名色现象，尤其是它们所持有的特殊征相（自相）及普通征相（共相）。

修禅者可采用以下的方法来使心念专注和敏锐：

（一）以分组来观照

由于初学者倾向于视事物为整体，因此采用分组法来观照（从色法开始）能帮助修禅者摆脱连续及整体的观念。他必须把一个过程分为几个部分。

例如在行禅时，他可将步伐分为：右步一组，左步另一组。右脚步伐又可再分几个小组。在念住经中提到一步可分成六个小部分，并在每一个部分又有各种不同的色法显现。

同样的，在观照腹部的动作时：

上升————一组
下降————一组

或在六根方面：

看————一组
听————一组
嗅————一组
尝、触、意识亦各一组

当正念增强时，修禅者能体验到更多小组，而每一小组都各有其不同的现象。将这些小组再加以分析，并深入的观照，修禅者可觉察到刹那的变化和快速的生灭过程。

（二）以缘起来观照

当修禅者能观照到现象的生灭后，他应尝试去观照它们如何生起。即是造成现象生起的条件。那些使它持续和消失的条件也同样被观照。这就是观照不同现象的因缘，将使一个人能观到无常、苦与无我相。

例如：经过长久的坐禅后，修禅者想站起来。他会发现到站起来的过程是由“想站起”的意念（动机）所支配。而这意念却是由另一个现象如疼痛或烦恼所造成。有了这种知见，修禅者会体会到：没有人站立（无我），坐着时有很多不满（苦），以及这过程已过去了（灭）。由站立或其他的姿势中也会体验到相同的情形。

在四念住经里的心念处篇中有提及，也可依此种“组别式洞察法” 去观照 “心” 之三法印相。

例如：
贪————一组
嗔————一组
痴————一组
无烦恼的心态————一组
昏沉睡眠——一组等等

另一方面，也可利用它们缘起的条件或关系来观照。例如：

由于对痛楚产生不悦，渴望乐受的心识便生起。

色法是心识的观照目标。它们双双对对的可被另一个心识立刻的察觉到。

如：以正念观照腹部“上升”的过程时，一个醒觉知道腹部在“上升”的心（正念）与腹部（色法）的“上升”现象同生同灭的。“下降”的过程也是一样。

当修禅者能观照到分成几个小组的“上升”和“下降时，他也可察觉到心识相应分成很多部分在生起和消失。

当修禅者能够时时刻刻以正念去观照心法的各种现象，明觉地去洞察它们刹那随刹那的变化，若修禅者能如此持续的观照，他对无常变化的认知，将引发起更深且不受观念影响的内观正智。修禅者就开始深入了解有为（世间）法，以及到最终的无为（出世间）法了。

十种观的染

当修禅者的正念和正定增强时，一些奇异的现象或乐受将会相应生起，并能令修行者产生执着。这就是内观智的十种杂染。除了第十种是真正属于“杂染”外。其余的确实是正确修禅的成果。它们在习禅者体验较脆弱的第四内观正智初期时特别的显著（有时在其他内观智里也会显著的呈现）。若想要再有进步，修禅者必须了解这种境界并非是道和果识，亦非已达了心智培育的终站。习禅者不应该执取这些杂染。

十种观的杂染为：

（一）光明（Obhasa）

（二）智（Nana）
（三）喜（Piti）
（四）轻安（Passaddhi）
（五）乐（Sukha）
（六）胜解／勤（Adhimokkha）
（七）策励／勤（Paggaha）
（八）现起／念（Upatthana）
（九）中舍（Upekkha）
（十）欲（Nikanti）

（一）光明（Obhasa）

在修禅时，即使禅者是闭着眼睛或处在黑暗中看到光亮是件很平常的事。它呈现的方式，有时如明亮的星点，或手电筒的光或车辆前的大灯，或信号光，或五颜六色的光彩，甚至是一副非常美丽及引人的图画。

一位修禅者说，他经常看到一只身上生有鳞片的飞禽，另一个却觉得他身处在另一个世界。不足为奇的是，有些修禅者甚至还会以为自己已证得天眼通。另一些修禅者甚至会急于看到它们，以确实自己已达到某一内观正智境界。而一些修禅者会以为自己已超凡入圣或见到圣者。

其实，这些光在还没有体验过第一内观正智的人也可以看到。在修禅时见到光并不意味着一人拥有一颗善心识。记得小时候，我经常看到这些光。有些人告诉我，他们曾看到妖怪。其实，这一切，大部分是心中生起的形象或幻觉。

因此，除了过分想象和不平衡的心态外，幻觉亦可是原因之一。

因此，在修禅时，它们会因为外在的目标连同了潜伏着的烦恼相应而显现。比方说，艺术家肯定会有较多此类的幻觉。

止禅的修习者却刻意观想一些光明和色彩以培育较深的定力。当定力增强时，这些光明和色彩便会净化，明亮和显著。

在智慧禅里，这些是意门的目标，并只有在正念和正定增强时才清楚的观照到。如修禅者执取它们或者感到恐惧，它们就会显现较久。如果仔细的观照，它们会很快地消失。如果它们持续和更显著，那么修禅者就不要理它，并把它处置一旁。

然而，一些修禅者却不曾生起光明。若是生起，那也只是微弱的。但这并不代表他们的修行比别人差。

（二）智（Nana）

当正念和正定增强时，修禅者肯定的能更清楚的体验和了解名色的过程。他也会分析得更准确。

这些“智慧”，无论是内观正智，哲理或观念都可能升起，而使禅者执着它们以便证实个人的成就。为了渴望能够再次体验这些“正智”，修行将停滞于此阶段。而一个人可能会对此加以思索，以致进入自己所编织的观念结缚中。

对于新奇的小小体验而感到兴奋往往会造成不必要的耽误。那些曾经读过或听过有关正智的修禅者，甚至会尝试去编造，自以为是内观正智的体验。这只会给修禅者或禅师带来不必要的麻烦。

修禅者因此不应该执着于这些正智。其实，它们与有为法一样，亦需被体证为无常、苦、无我。

（三）喜（Piti）

喜的生起会相应引来强烈的贪爱与执着。修禅时体验的喜不可以含有贪欲和执着的。它比较优秀及纯净。然而如果修禅者一时大意，执着仍然会产生。

对于修习定禅者来说，此种喜爱的存在与生起，能直达二禅那（Jhana）的阶段。在智慧禅方面，喜爱往往会与乐受相应而生。

修禅时所能体验的喜有五种：

（1）小喜（Khuddaka Piti） 小喜如：清凉，抖动，且有时会起疙瘩的感觉。
（2）刹那喜（Khanika Piti）生起时如闪电火花般，或身体表面上似有蚂蚁在爬行般。
（3）继起喜（Okkantika Piti）如倦入波浪川流中，荡漾，震动的感觉。
（4）踊跃喜（Ubberga Piti）感觉轻盈，似漂浮在空中般。有些禅者，甚至会被此喜受所引起的一股力量猛地一推，跳跃升空的动作。
（5）遍满喜（Pharana Piti）散布、遍满、浸透全身的喜。

当修禅者初次经历到以上所述的喜受时，虽然有人会感到惊恐，但大部分的禅者都会感到有趣和兴奋。因此，他们通常会执染于此些悦受，而以致身体不受控制的摇摆与颤动，有如民间那些降神跳童的举止。

因此，这些喜也必须如实观照为无常等等。观照时喜悦如不消逝，就得保持一段距离。如此它才不再是阻碍，反而帮助禅者进步。

（四）轻安（Passadhi）

这是指心的轻安、轻快、柔快、适业、明净、及正直。相反的是心不安、沉重、坚硬、不适业、呕心、不如意。

（五）乐（Sukha）

乐时指在修禅时所生的胜妙之乐。乐有多种不同类型的乐，修禅者可能会易于执着而误当它为最高的法乐。禅师认为这是诸烦恼中最“危险”的一种。

有一位禅者说，这种乐受有如中了头奖一般。有些则形容如放下重担后的舒适。更有些则认为如进入熟睡状态的情形一样。它们必须被观照以避免执着生起。

（六）胜解／信（Adhimokkha）

当修行逐渐进步后，信心便会生起，有时，若一不小心，它会来得非常强烈，势不可挡般，把禅者的正念削弱掉。那时修禅者就会被情绪所影响，而心中便开始思虑、计划，去实行修禅以外的事物如弘法、要出家等等。最终他会感到情绪紊乱不安。

禅师曾经对一位修禅者说：“如果你真的要帮助别人，你最好还是继续以正念观照修习而不要再去思索。

（七）策励／精进（Paggaha）

这是指善巧运用平衡精进力于修行。他不觉得爱睡或疲乏，而且能长时间进行修习。

（八）现起／念（Upatthana）

有时候正念不只是非常强烈和有力，并且也非常自然顺畅。这时，即使是细微的现象都会被觉察到。在这阶段，一些修禅者会误以为他们已证得阿罗汉。因对他们来说——阿罗汉的正念是持续不断的。

（九）中舍（Upekkha）

强有力和持续的正念将引发平衡和不受干扰的“舍境”。这时修禅者对于所有现象，不论内在或外在的都能保持中立。这种境界的确是非常平静、安稳。如果这种现象持续太久，修禅者可能会以为他已证得很高的修禅境界一如已成阿罗汉。如果他执取这种见解，那么他的心就会被此种观点，搞得糊涂苦恼不堪，因为当“舍”的境界消失后，他还会自以为是真的。

（十）观的欲（Nikati）

这是指对于以上九种杂染现起的执着。因满足于那些境界而不再努力及精进。如果他以为这是法的巅峰，那么他便歧入于邪见。而如果他自以为是已经获证圣道与圣果了，那就会偏向贡高我慢。若他继续执取并再渴求，他便会堕入有为法的缠缚中。

超越观念的禅修

当修禅逐渐进步，至智慧成熟时，他便能舍弃所有的观念。唯有当正念自主及定力深厚时才能实现。

时间、空间、语言或见解已失去了它们的意义。即使是一些现象的特性有时也会变得含糊不清。只有三法印很清楚的展现。

修禅时的体验不一定是含有喜悦的。有时，它会非常奇特。有时候却很奥妙，以致修禅者在过后都不清楚他所体验到的情景。它的出现是不能预测到的。一些则说它有如梦幻。有的感到迷惑并说：“这是不可理喻的。” 它们甚至会被认为是“恐怖”或“难受”的。如果修禅者不小心或没有导师，他的正念就会消失而使他感到害怕。

如果修禅者曾经读过七种清净和十六观智，他就会辩别其中一部分。然而要以文字去了解那未曾体验的境界是不容易的。这些难以承受的经验称为“行苦”（SankharaDukkha）。这体验随着进度越来越强烈，以致心生起离执。

这时，正念仍旧和以往一样的重要和必要。如果修禅者不能肯定，那么他应该慢慢注意和观察。当不善心生起时，就暂时停止。结果屡次体验到此种境界后，修禅者不止能适应和排除恐惧，并且还能认识它们的实相，提升信心及消灭更多的烦恼。最终他便能平稳，超越并了解诸法的实相。当一切因缘和合，波罗蜜成熟时，我们便会体验到佛陀所赞扬的无上真谛。

在修智慧禅时，经常会发生的现象是修禅者会陷入一种好像“不清醒”的状态。这时，那些曾经听过其他修禅者报告的人，就会以为这种“不清醒”的现象就是名色的灭——涅槃。其实，共有两种的“灭”：

（一）灭后又再生起（生灭Uppada Nirodha）
（二）灭后就不会再生起（灭尽Anuppada Nirodha）即：证了道果的灭。

如果修禅者误把生灭当为不生灭，那他就犯了很大的错误。这不但会破坏他的修行，而且也会使他感到不安和矛盾。那些未证道却以为是圣者（Ariyas）的人，其实是很可悲的。他们变得傲慢和执着。但这不是不很普通的错误。虽然很多修禅者能够舍弃这种邪见，但他们会很尴尬。

有很多原因可以造成这“不清醒”的状态产生，其中一些是：

（一）修禅者从沉睡中清醒过来。（昏沉睡眠）
（二）修禅者充满喜乐、轻安等心所。（轻安）
（三）修禅者对事物无动于衷，至隔离所有清晰的目标。（舍）
（四）修禅者深入定境，尤如失去意识。（定）
（五）修禅者体验到变化非常迅速和不断的生灭而无法察觉到任何现象。

有很多适意和快乐境界被禅者误当为至高无上的境界。这是由于人人都渴望证道，贪欲便在无形中生起。

修禅者很容易辩认他是否已经证道。这是不需要他人或个人来证实，它本身就是证据。要是还有丝毫的疑惑，它将不会是真正的涅槃。

当证入涅槃，一个人已完全摆脱（指须陀洹——预流果）

（一）我见（Sakkaya Ditthi）
（二）对三宝的疑惑（Vicikiccha）
（三）一切不能导致解脱苦海的行法，即指除了八正道外。（戒禁取）（Silabhata Paramasa）
（四）一切可导入四恶道的欲念（Apayagamaniya Kamaraga）
（五）一切可导入四恶道的嗔恚（Apayagamaniya Patigha）

在经论中有提到，悭（Macchariya）和嫉妒（Issa）亦被断除。而圣者对三宝有绝对的信心并且不会破五戒。

在经典中有提到：
“善哉瞿昙（Gotama）善哉瞿昙，譬如有人，使倒者得起，隐者得现，迷途者示以认道，冥室燃灯，有目得视。世尊如是，以无数方便，说法示教，亦复如是。瞿昙，我今日皈依佛，皈依法，皈依僧，唯愿世尊，摄受我，自今已后，尽寿皈依三宝。”

如果真正体验到，这“法”将会常住，直到最终这五蕴灭尽。

十六观智

（一）分别名色正智（Namarupa Pariccheda Nana）

这时，修禅者能直接亲身经历到诸观察现象的各别特性，且明了地分辫出它们之间的不同。譬如，有一禅者以正念观照腹部上下之移动过程（风质）。若此禅者在这现有的阶段，已踏至名色正智，此时他必可了了分明地洞悉到这观照的心是一种法（名），而那些被观照的风质状况是另一种法（色），它们俩者是相异的。同时，禅者也能清楚地觉察到，此些真实法的实相，都是无个人，无命，与空（Nisstto, Nijiva, Sunno）。

（二）缘摄受正智（Paccaya Pariggaha Nana）

不同的现象以不同方式互相缘起与影响，这亦被洞悉和明觉。

（三）思惟正智（Sammasana Nana）

当深入观察到缘生（即第二正智），修禅者于此时可觉察到诸缘起法之三法印特征一无常、不圆满和无我。一切现象的生起，存在及消失亦能分明察觉。痛通常在还未瓦解消失前，呈现地非常强烈。而观智的“杂染”可能会出现得很明显。

（四）生灭随观正智（Udayabbaya Nana）

当无常的觉念增强时，禅者能体验到刹那随刹那的变迁。通常现象的呈现犹如瀑流似的川流或如泡沫似的绽开,由于现象的三法印性质显得清楚，其各别的特殊性质便不再明显。此时生与灭的过程清楚，中间却不然。

（五）坏灭正智（Bhanga Nana）

当无常的过程更清楚地被体验到时，生起和消失基本上显得一样，但后者会较为明显，因此，当这过程的变化非常快时，只有灭的过程比较清楚地被体验到，而禅者感觉到自己好像完全消失。

（六）怖畏现起正智（Bhaya Nana）

当禅者经验到非常快速的变化时，那是令人害怕的体验。这是说现象的过程在本质上是令起怖畏的。

（七）过患随观正智（Adinava Nana）

当现象非常快速的变化时，它每刻每处都在变化中。这使禅者感到无法在这其中得到真正的依归和寄托。这时禅者觉察到行的过患。

（八）厌离随观正智（Nibbida Nana）

当怖畏和过患更清楚地被体验到时，“厌离心”将建立。以上第六、七、八种观智，基本上是同样的，只是程度的差别而已。它们为“行苦”（Sankara Dukkha）的不同方面的体验。

（九）欲解脱正智（Mucitakanyata Nana）

经过了以上几种经验（并了解缘生法的苦性），禅者自然地，真诚愿望能脱离一切苦。

（十）审察随观正智（Patisankha Nana）

当修禅者进步时，他会更精进于修行，这使他能更深入的觉察三相，以便生起解脱正智。

（十一）行舍正智（Sankharupekkha Nana）

当习禅者的正智与正念随着定力的加深而成熟时，禅者可深透视一切现象里的无我，因而生起很强的离执。心于是进入更微更深的定中，能真正洞悉现象过程的本性。
此正智有六种特性，即：

（一）舍断布畏与喜欲
（二）对一切保持中立（不苦不乐）
（三）精力和正念是自动又轻松的
（四）禅者可轻易的在长时间内修禅
（五）目标变得更细微
（六）心不易飘荡

此为高深的智慧禅所持有的境界。禅者的心态非常稳定且定力深入。虽然，很多禅者尚未达到此境界，但这可是他们应努力朝向的目标。

（十二）随顺正智（Anuloma Nana）

当前述（第十一）正智成熟后，禅者经验到那符合所有前述的正智并迈向真谛。

（十三）种姓正智（Gotrabhu Nana）

在此刹那，心的目标以涅槃为所缘，还未证入出世间的道识，仍拥有凡人心的最后刹那识：是将要超越凡夫的（种）姓而成圣者的（种）性。

（十四）道行正智（Magga Nana）

这指那圣道心识，仍以涅槃为所缘。它的作用为断除烦恼（结障）。

（十五）果位正智（Phala Nana）

这是以前述的正智或圣行为近因，而成的果识。这证入圣果的体验，可被回忆，时间可持续至七天。（视各人拥有的定力状况而定）。

（十六）省察正智（Paccavekkhana Nana）

证悟过程：即指十三、十四、十五、十六正智很快的一个接一个快速而过，它一逝去之际即被觉察到。它反照道、果、涅槃及已断的烦恼。

需记住上述十六观智是为了提供所需的概念。而我没有提到体验那一方面。有关此类的详情，可在其他已出版的读物中获得。

通常在每一阶段它还有其特别的指示，这让那些有更广经验的人士讲述更好。

常被提出的问题是：禅修者一定要经过此十六个观智的步骤吗？

原则上“是必要的”。有些禅者可能已体验了，却没有察觉到。那可能是体验的太短暂，不够深刻的原故。可是，却有一些体验清晰者，由于想到那体验的广泛意义而生起恐惧心（不善心）。所以，我们对观智的体验要有正确的了解与态度。不该对它们生起恐惧与执着，认知它们只是一种让人达到目的的工具。

第二，应谨记于心的是：对事物现象的观智是一回事，被观照的目标又是一回事。例如疼痛是智慧禅常见的目标，病者也常遭受疼痛的。有些现象是吸毒者与禅者都会体验过的，但显然他们的心态有天渊之别。我们所强调的是成熟和强而有力的正念，虽然所经验过的现象亦暗示其状况。

另一个禅者所犯的错误是：

有时禅者发觉到自己虽是非常奋力精进，但观智却似退步时，便感到失望。在此他们需谨记这些观智是当诸根强时才显现，而诸根并非每时每刻都如此保持着。但如我们奋力修习，将能培育更深的观智。观智的成熟与观智的层次是两回事。虽然它需要达致某种程度的成熟，方能进展到另一个观智。但可肯定的，禅者需要成熟的正智，以跨渡目前的观智。扰如建一座金字塔一样，若要建得更高，其底层就需更加坚固和阔大。

重点是跨渡彼岸，那才是有所差别。即是说，能否确保证入涅槃及不再轮落恶道，那才重要。

证入圣道需要：

（一）诸根成熟与够强
（二）途中没有阻碍

另一个常提出的问题为：某种行动的后果，会成为解脱道上的障碍吗？
答案是：任何不善心的行动对修道会起某种程度的阻碍作用，并且一些重业（Weighty Kamma）的障碍，在这一世是无法摆脱的。

可除去的主要阻碍为：
（一）冒犯一位圣者，尤其是阿罗汉，但这阻碍可除。如犯者恳求圣者原谅。
（二）破戒可改正，如再重新受戒（例如：表白等）另一点要记的是禅者所发的誓愿。
例如已誓愿要成为三藐三菩陀（Sammasambuddha），辟支佛（Paccekabuddha），或要渡尽所有众生等等菩萨誓愿的人，将不会在此佛法住世（指释迦）时期跨渡苦海，而进入无余涅槃。这是由于他们的誓愿所需要的条件阻止脱离苦海的道心。如禅者期望达致最少须陀洹圣道，那么他需放弃这种誓愿。

有很多人不同意这点，并争论这并非真实，但这是不需要争论的，就如没有必要争论到底路将通往那里一般。如你不相信，那就继续前进吧！无可否认，有这种高尚的理想是非常神圣的。

涅槃

你如何知道是否真有涅槃？ 你如何知道一个人确实体验涅槃？ 这是两个常被提及的问题。

对于第一个问题，实际上是要求证它的存在。

这是不可能的，我们不可能以科学方法来证明涅槃的存在。涅槃是非缘生的，只有以个人的心各自去体验。心需培育到足以体验它，不然是不可能的，犹如盲人不可能看到东西。

经典确有描述涅槃的特性，如：

（1）Mokkha：脱离（疼痛与悲伤）
（2）Nirodha：灭（一切苦）
（3）Santi：安宁（一切行）
（4）Amata：不死状态
（5）Dhuva：永恒状态
（6）Sarana：归宿（不受苦的）
（7）Khema：安全（避开一切危险的）
（8）Visuddhi：清净（不受污秽污染的）
（9）Nibbuti：寂定

“确有如此境界” 初时是建立在信仰上的。但我们行中，若能证到越来越多经典所说的真理，我们的信念将增强，而唯有通过这直接的体验才能圆满。

因此，我们说 “佛教徒奋力精进朝向涅槃” 比 “已获证涅槃”（除了那些已经体验过的涅槃）较为正确。这也可回答另一个问题：——佛教徒不懂它是什么，又如何奋力精进去获证涅槃？这也就是为何佛陀给涅槃一个悲面的定义，即 “一切苦的息灭”。如我们将此谨记于心，并继续修行远离痛苦直到所需作的都已完成。类似的问题是：禅者可以贪求涅槃吗？
答案为：不可能。因为涅槃是证悟的并非获得的。但禅者可渴望在证悟后的成果。如证悟阿罗汉果，那就不可能再有任何贪爱。

一个人如何知道他已真正的体验涅槃呢？

这问题就如问谁是阿罗汉？（我们说不知道，但却能知道谁不是阿罗汉）。同样的，我们比较容易知道谁还没有体验涅槃。这可由尚存于心中的烦恼障而下判断。

我们也能这样的回答这问题：已证悟涅槃的禅者会自知的。如禅者不能肯定是否已觉悟，那么很可能他不知道涅槃。也有一些自以为知道什么是涅槃，但事实上他是不知道的。

有些人，甚至通过推敲式的问法，要求证得涅槃的存在，如：

真理是否存在？或有什么是常住或永远不变的？保持沉默也许是最好的答案。那么，我们以什么为动机呢？那么，为何不用别的方法？

《羯腊摩经》（Kalama）里劝告不应为了传闻、谣言、经典等等而轻易的相信。禅者应继续的修禅，信心自然会建立，一切的疑惑将会消失。

习禅途中的困境

 

这几年来，不少马来西亚人曾参加修练毗钵舍那禅（内观智慧禅）。并从他们的反应中，我们可以列下他们经常面对的困境。在此，我们大略讨论一些他们所经历过的困境或难题。

为什么错杂的心会发生？

正念是用来观察一切事物的真实相。如果我们有了正念，不论是内在或外在，有利或无利的事态，我们都能醒觉，并能依据观照。

修习内观智慧禅是培育强韧和不间断的正念去观照刹那刹那的身心变化过程。当正念有了相当的成长并能适当的应用时，它便能洞察到那藏于深处的随眠（愚痴），进而使我们脱离烦恼和痛苦。

既然如此，那错杂的心又是怎样生起的呢？

这解答是非常简单的——原因是没有正念，虽然他们都在试图培育正念。拥有正念，在何时何处都是有利的。然而没有正念，困恼便跟随而来！

我把禅者们通常所面对的困境分为：

（一）欲望和价值的冲突

（A）最常见的冲突是物质与精神上的理想。如法句经所说的：的确有一条导向世间利益之道。的确有一条导向涅槃之道。

其实，大多数佛教徒都晓得精神上的快乐远比物质上的快乐更优越。再说，也只有精神上的快乐才是最主要的。但一般上，每个人都会同意，精神上的快乐也比较难获得。我们之中，由于贪爱仍强，智慧浅薄，大部分人仍然保留在家身份。有些却会同时努力的去得到精神和物质上的理想，然而往往有“心有余而力不足”之感。另外一些人会试图把其中之一置之不理，但，这也解决不了问题。

正确的是，一个人应在他的一生中紧记着他心灵上的目标；这样，他的生活将不会失去心灵的充实与提升，进而超越世俗的烦恼，达到出世间的解脱。忽略培育自己心灵上的自由，将会导致悲哀的结果。

当然，这并不意味着一旦怀有朝向涅槃的高尚目标，就必需放弃一切世间的快乐和财富。无可否认，证悟涅槃是每个佛教徒的最终目的，但我们也应该认知自己的短处，所以禅者应该知道他要修持的程度及衡量物质和精神上的需求。例如，我们的工作。既然已作了决定，我们应该要坚定，真诚（记着精神上的重要），现实（考虑现实的情况）——考虑到环境，精神生活的品质及适应性（即能适应进展快速的世界）。在周详的思考后做了决定，自然的，物质与精神上的冲突应该会消失或减少。

（B）另一种冲突是慈悲与智慧的选择。有些人，害怕修内观智慧禅，他们认为，万一修内观智慧禅而证得圣道，他们就再也不能修菩萨道以成为正遍觉者。其实，这是杞人忧天的，因为，若习禅者曾有誓成菩萨的愿力，那么禅者是不可能在修禅时证涅槃的，然而，在修持的路途中，禅者若有放弃成菩萨的愿望，他仍然可选择成为阿罗汉。这两种都是非常高尚的圣道，一者是理想的，另一者却是实际的。

（二）恐惧

（I）恐惧未知的——包括害怕发疯，“走火入魔”等。

这些都是使人停止修禅的原因之一。但这恐惧是没有根据的。有很多种原因能导致一个人“走火入魔”。我们可将它们分为二类，——那是不正常的倾向和错误的修行。

（A）不正常的倾向

在我们的内心深处隐藏着潜伏的习气——善和恶的。这不单指今世，它也包括前世所累积的习性。当习禅者在修行时，有些较强的习气会呈现。如你当时不能处理它们，它们将会操纵你。一些习禅者（幸好是少数）却比他人较易于崩溃，这些现象通常都是发生在精神上有问题的人。除此之外，其他都是遗传的。如果你是其中之一，那在修禅时，就应该要特别的留意了。在没有禅师的教导下进行严肃的修行是不被鼓励的。因此，你应该先解决这些心理的问题，然后才进行修禅。其实，为了安全起见，并不是不容许这些人修习智慧禅，而是禅者需要在有经验的禅师教导下才可进行严格的修行。习禅者应该坦诚的向禅师讨论有关他的难题，如曾有过精神崩溃的经验等等。

（B）不正确的修行

这里所谓不正确的修行，是指修持邪定而不是正定。邪定与正定的分别只在乎于有没有正念。邪定没有正念而正定是有正念的。当没有正念时，心便不善，这会使你更贪，更嗔及更痴。举个例子：当你生气时，嗔恚可能增好几倍；相同的，当你有贪和痴时，它也将增强。这种心识和狂人的心是无异的。如果习禅者继续的修持邪定，它将变本加厉。

到底问题出在那里？

（i）可能是禅者开始习禅的动机不正。
每位禅者都有他们习禅的动机。但是，如你修禅的目的是自私的，那你将会变得更自私和愚痴。修内观智慧禅是以持续不断的正念来观照身心过程以祛除烦恼（贪、嗔
和痴）。如果你修禅的目的是为了要成为百万富翁，或想与常人肉眼见不到的无形众生互相沟通或识别他人的心，那么我建议你立刻停止修禅。

（ii）态度也是另一个重要的因素
在这竞争的世界里，许多人都为自己的理想而奋斗。如果事情不如意时，他们会感到非常失望，有者是受不了而崩溃，有者却企图说服别人他拥有别人所没有的本领。有个修禅者常提起的问题是：我们怎样知道我们是否已疯了？答案是：如果你自以为是阿罗汉，能识别他人的心，能回忆你的前世，能见到或听到别人所不能看到或听到的，那么这很有可能你已疯了。修行应该拥有顺其自然的态度，过于心急是不必要的。我们若变得急于追求禅定的进展时，更要保持正念。

（iii）错误的方法处理事物
在修行时，禅者将会有一些不平常的经验，有些是非常恐怖的，有些则令人喜悦（如境物、声音或感觉）。在智慧禅，这些经历都应以正念观注，最终它们会消失的。如果它们仍持久不消失，修禅者就应将它弃之不理，将观照心转移，观注于其他的智慧禅目标（如腹部的上升与下降）。如果那目标（害怕或喜悦的）继续的呈现，并干扰禅修，那么禅者应起来行禅。

禅者的问题是：当他们特别害怕或执取于这些现象，而这些现象一次又一次的呈现，以致不善心变得更强烈，习禅者应该如何应付？当执取或害怕生起时，先不要理会目标，禅者应观注这些害怕的心识直到它消失为止。不然邪定便会产生。如果那目标是非常的强烈有力或持久时，禅者应该停止修行，直到得到恰当的指示。

（II）害怕疼痛和身体的残废

在修禅和日常生活里，疼痛是不能避免的。但在修禅时，我们以疼痛来训练我们的心以使它更坚强和不受影响并洞察疼痛的实相（无常、苦、无我）。

在修禅初期，初习禅者需要面对一些肉体上的疼痛。只要有耐心，这些疼痛会逐步消失。往往禅者会因为定力的增强而感到更疼痛。随之，禅者便能体验到疼痛的消灭。有经验的禅者通常利用疼痛使心意专注，建立正定和正念。

太多的疼痛也会令恐惧生起。就如一个不吃苦药的小孩，虽然这药对他有益，却因为恐惧而不愿意吃药，修禅亦如此。但如有足够的佛法理论也有助禅者克服此种障碍除了疼痛外，修禅者应该知道修禅也能带来乐受和益处。此外，你也能试图不理会疼痛而观注其他的目标。当害怕产生时，禅者应观照它，如果害怕不消失，那么随念佛的种种美德，也有助于禅者克服它。

在观疼痛时，一些禅者害怕会因此而残废或死去。我们把它分为两种情形加以讨论。即是：没有病痛。病痛是指心脏不正常、痔疮、哮喘病、高血压等等。

（1）没有病痛
在这种情况下，通常当禅者停止修禅时，疼痛也很快的消失。因此，禅者在还没有放弃观照疼痛前应观照那想放弃观痛的欲念。但是，禅者应该尝试观照“害怕疼痛”的心，直到它消失。害怕其实是不必要的。因一些禅者曾经坐禅超越六个小时也没有因此而变得残废。

（2）有病痛
在还没有修禅前，禅者的的病痛应给予医药治疗。在修习内观智慧禅期间，应先观注疼痛和害怕的心理。如果无法办得到的话（比如疼痛太强或持久），禅者可不必理会它们，而以另外的目标修持直到有足够的正念和正定才来对治它们。许多修智慧禅者有时能把那被视为长久和不治的病痛医好，但这是需要许多的努力和决心。禅者在修禅时逝世，被认为是非常幸福的一件事。

（三）缺陷

（a）不适合的地方
没有适合的修行地方其实是个最差的藉口。要找一个较凉快和清净的修禅地方并不是一件容易的事，如果地方太吵杂，修禅者可以利用“听到”，“听到”或“声音”，“声音”来观照，禅者也可观注“热”或“冷”。

（b）不足够时间
这是“比较”能被接受的理由。人们不能有足够的时间修禅，是因为世俗的负担如工作和家庭。以完全没有时间为原因是并不合理的藉口。如果我们真正要修禅的话，一定能找出一段时间，如早晨或临睡前，再说，我们可以把正念运用在日常活动中，无论我们在做什么，保持醒觉及泰然自若地进行当下之动作，有如驾驶、说话、行走、想等等。除了修正念外，我们同时也能修持其他的美德，如布施、持戒、出离、智慧、精进、忍辱、真实、决意、慈悲和舍的波罗蜜。

（c）缺少禅师
我国的确缺乏有资格的禅师。什么资格呢？最基本的条件是：
一位有资格的禅师除了明了各种修禅法门外，他也能够指导修禅者走上正道并关怀人们的利益。知道“怎样修禅”的意思是指有彻底的禅修经验；同时禅师亦严守戒律，心平气和及没有强烈的贪欲、嗔恚、愚痴或烦恼。
指点正道意味着有慈悲心和具有足够的佛法知识，如通晓巴利文经典和它的注解，并能给予正确的指导和鼓励使禅者的修持迅速进步和走上清净道。
禅师和禅者的沟通是很重要的。同样的，习禅者的真诚和坦白也一样重要。在选择禅师时，禅者应选择适合自己性格的禅师。但因缺乏禅师，禅者唯有先参与一些严肃的密集修行班，这样禅者才能亲自体验和明白禅法。过后可以书信来往，继续一个人的修持，但在开始期间，最好能得到禅师亲自指导。

（d）缺乏正定
一些人放弃修智慧禅的另一个原因是心非常烦燥或不稳定。在修禅期间，他总觉得自己非但没有得到平静，反而好像是在浪费时间，及在受不必要的苦。这样的习禅者应问自己：
（1）我是否有守好戒律？在日常生活中，我有多少的抑制？如果我们曾经耽于恶劣的行为，难怪我们的心会这么的纷乱。避免做任何邪恶的事是建立正定的基础，因此我们不能怪禅师。如果禅者在日常生活中彻底的修持正念，那他在修禅时应该是能专注的。
（2）我在一天里修禅多久？有没有每天修持？是否认真？
如果你没有真正尝试，便不能期望太多。如果你常常在每天真诚和精进的修持，那么在密集修禅时你的心一定能很快定下来。
（3）你有没有得到正确和完整的指示？你有没有例常请示禅师？
如果你没有得到正确的教导，亦没有出差错那这真是奇迹。要得到完整和正确的教导，就得常与禅师会面请教。

如何在日常生活中修禅

 

一般上，大多数修禅者只参加一个星期或更久的密集内观智慧禅修期。之后，当他们回想时，他们肯定是有所收获的。至少他们学过了基本的修禅法，即是如何应用正念来祛除五盖以便培育正定。如果修禅者能够超越观念来体证三法印，那时他们必定会对内观智慧禅有更深一层的认识。而对那些只参加一个星期禅修者来说，可能对内观智慧只有肤浅的了解。

因此，修禅者在临走之前都会问：“当我们回家后我们应如何继续修行？

（一）协调

当修禅者回去后，他们必须利用一段时间来协调心念以便应付世俗的生活。有些修禅者可能会变得心烦意乱或易怒。这是因为在密集修行期间，被压制的贪欲和各种不良倾向在这时才涌现出来。这些现象都不会持久，也没有担忧的必要。

然而，有些修禅者则还能继续的观照。对于这些修禅者而言，往往导致许多让人非议的问题。例如：他们的同伴可能会认为他们的行为怪异、离群和自鸣清高的态度。他们不像以前那样高谈阔论或开玩笑。他们甚至把举动都放得缓慢！如果修禅者在这讲究快速的世界里，为了能持续的观照而把他们的动作放得缓慢是不实际的。然而，这并不意味着他们必须违背自己意愿去涉入无谓的谈话。如果勤奋的修习会影响他们的职业、学业或家庭生活，那么，他必须放弃过于积极的修行。毕竟，他们还不是出家人。为了生活、环境及其他世俗的顾虑，他们在无从选择之下必须面对这现实的世俗处境。

（二）在日常生活中的正念

在这动作快速的世俗生活里，修禅者所应用的正念是普遍性的。这种正念好像一盏照明灯，照耀着那受到外界刺激而生起的动作和感受。这时，除非环境许可，他们是不会持续的专注于一个目標上。他们必须观照较多外在的目标。例如：驾车时，虽然我们主要的动作是驾驶，但是正念不可以单单集中在驾驶而已。我们也必须对周围的环境，如交通灯、行人、汽笛声等等提高警惕。如果我们一不小心，就有发生意外的可能。

第二，正念多用以观照观念化的事物而非事物的真实本质。我们生活在这观念化的世界里，就必须与他人沟通，因此我们不可忽略种种的观念。例如：我们必须利用到“我”，“你”，“我的” 及 “你的” 等字眼。我们也必须思考，但我们应该有正念地去思考。往往有些修禅者则借此机会来观照思潮，并发觉每当观照思潮时，它们就会消失。为了生活起居，一个人还是需要面对及接纳这现实的世俗。

有些修禅者则会因为太过注重于观照当刻的事物而觉得善忘，他们必须花费一段时间去思考以便能记起所说过或所听过的事情。如果有这种现象，那么他们就必须更谨慎的去记起往事或计划未来。也有一些修禅者会凝视某一景物，但脑海中却是空白的，这是缺乏正念的定心。修禅者不应该让它持续下去。

简单的说，他们应该对以下事物有正念与正知：

（1）目的——做事的目的要善而不是恶的。
（2）适当性——做事时知晓天时、地利、人和的适当性对在家居士而言，在日常生活中采用普遍性的正念观照是非常主要的。因为他们大部分的时间都在忙着找生活的所需。如果他们持有某种程度的正念处事待人，他们将会对这世俗的生活有正确的认识。这种见解可以带来福利和快乐。

（三）正式的禅定修习

如果许可的话，我们应该利用周末或放工后的一段时间来进行正式的修习。只有在这修习的时刻，我们才能暂时忘记外面的世俗生活而进行这最圣洁和有意义的任务。

日常的修习，一般上所面对的难题是如何使心念远离五盖而获得平静。修禅者可修习行禅、诵经、佛随念、慈悲观、不净观或死随念来平静心里的压力，之后才转移到正式的修习。他可以直接修智慧禅，以使心念平静，然后进而继续修习以培育智慧。如果工作后觉得身体疲倦，那可先休息一会才开始修行。

在日常生活里，如有例常修禅的习惯，它的效果及进度自然比偶尔修禅好得多。但是，在日常生活里所培育的正念不比在密集修行期间来得迅速和巩固。

修禅者也会问：“我须要利用多长的时间来修习，以便我能保持在密集修行时所达致的程度？”

修禅者想要保持他在密集修行时所达致的程度是无可厚非的。但这却往往是件不易办到的事。在密集修行期间所达致的程度比较高，因为当时的正念是持续不断的，并且又有禅师从旁指导。如果在密集修习时，修禅者的进展是缓慢的话，那么他在平日修禅时就能轻易的保持他的程度。反过来说，如果修禅者在密集修行期的进度很快，那么就必须在平日中用较长的时间来修习，以便能保持住他所培育的正念和正定。其实，修禅者必须明白，日常的修习不是为了要有显著的进步。只要拥有正念，他就会获得利益。若是缺少了正念，我们将会面对种种困扰或危险。

（四）善行

一个人必须功德圆满方能跳出六道轮回。其中，如善助缘和波罗蜜能导致证入圣道。这些善行包括布施、持戒、服务、礼敬、勤修等等。奉行这些善行所带来的业报将引导外面倾向解脱苦海。因此，每当完成一个善行时，佛教徒都会誓下此愿：

“愿以此功德，祛除内心的污秽，以证得涅槃。将此业报，集合成一股因缘，并导向脱离苦海的解脱道。”

读者们如有兴趣学习内观智慧禅法或希望获得有关的禅书，请联络以下的地址：

Centres For Vipassana Meditation
:Selangor Buddhist Vipassana Meditation Society
29B, Jalan 17/45
46400 Petaling Jaya
Tel: 03-7550596
Santisukharama
c/o Bro．Lim Kim Say
30, Jalan Johor
81900 Kota Tinggi
Johor Darul Takzim
Tel：07-8831803
Malaysian Buddhist Meditation Centre
355, Jalan Masjid Negeri
11600Penang
Tel: 2822534
Buddhist Hermitage Lunas
Lot 297, Kg. Sbg. Sungai
09600 Lunas
Kedah Darul Aman
Tel: 04-4844027
Metta Lodge （Buddhist Centre）
26, Jalan Rengas
Melodies Garden
80250 Johor Baru
Tel：07-325500
Wung Wei Kee
1215，Jalan Keranji
Taman Jaya
93350 Kuching
Sarawak
Tel: 082-368105
Kota Kinabalu Vipassana Meditation Society
2nd Flr, Lot 2-3，Blk 1，HSK Industrial Centre
Lrg Cempaka 6, Mile 7, Jalan Tuaran
88450 Kota Kinabalu
Sabah, Malaysia
Tel：088-420161
Buddhist Wisdom Centre
5, Jalan 16/3
46350 Petaling Jaya
Tel: 03-7568019
Taiping Insight Meditation Centre
29-B，Jalan 17/45
46400 Petaling Jaya
Selangor
Tel：03-7550596
Mr. Tan Jin Kok
247 Setia Raje Road
Goh Mee Loke Building
98000 Miri, Sarawak
Tel: 085-416611

智慧之树，不返之流

 ——观禅的修行与进程

简体版PDF下载

慈济瓦禅师 著

雷叔云 汤华俊 译

休斯顿禅修中心主持出版

2015年9月

(更新信息请查阅 www.houstonmeditationc.com ）

 

版权声明

一、本书版权属休斯敦禅修中心所有，只要不擅加增删，欢迎任何单位或个人复制、翻印及流通，无需征得本中心同意。

二、不得以本书内容与版面设计进行任何商业牟利之行为。

三、希望获得本书印刷版的出版消息及其他佛法信息者，请点阅本中心网站。

四、欢迎助印或印行本书，亦欢迎捐助本中心各项弘法活动，请联系本中心地址或电邮。

休斯敦禅修中心谨启

2014年8月

联系方式

网站：www.houstonmeditationc.com

地址：7560 Harwin Drive, Houston, TX 77036, USA

电邮：hmc281@sbcglobal.net

 

目录

目 录. 3

自序一 10

自序二 12

智慧之树 12

不返之流 13

中文版序 15

译者序 16

第一部分 零地带 18

模糊的开端 18

何谓观禅？ 19

基本条件 23

五精勤支 （Padhāniyaṅga） 42

正念 44

念处 49

正念的过程 52

定与念52

第二部分 念处观禅方法 54

第一章 身念处──建立稳定性 56

缅甸传统的念处 57

初步指导 58

所缘的优先顺序 71

修行进程中的注意事项 75

身体觉受 76

四威仪 77

姿势的平衡 86

出入息 86

腹部的起伏 88

开放和狭窄的觉知 90

出入息禅修 vs 起伏 92

正知 93

第二章 受念处 98

什么是受？ 98

觉受（Sensations） 99

身之苦受 99

正确的心态 104

身之「乐」受 106

心之苦／忧受 107

心之悦受 108

中性／舍受 109

第三章 心念处 112

心（Citta） 112

心和心所（Citta and Cetasika） 113

不善心 116

善心（Kusala cittāni） 122

以心观心 124

持续正念的因缘 127

第四章 法念处 130

1. 五盖 131

2. 五蕴（Khandha） 140

3. 六入处（Āyatana） 152

4. 七觉支（Sambojjhaṅga） 157

5. 四圣谛（Sacca） 166

第三部分 实用观禅道理 171

第一章 清除 174

1. 清除 174

2. 增强 176

第二章 增强定力 179

修定的原因 180

定的类型和阶次 181

引生定力的因素 185

五禅支（Jhānaṅga） 189

定生起的十一缘 193

安止定和培养定力的技巧 196

入定和定正受的善巧 198

第三章 平衡诸根 201

五根 201

直接关系 202

互相依存的关系 203

平衡信根与慧根 205

平衡进根和定根 206

平衡精进根和定根的方法 209

根性的影响 216

平衡是个动态过程 216

清凉经（Sītibhāva Sutta） 217

第四章 磨锐诸根 218

开放和接收 218

清楚觉知和辨识 220

超越 221

瞄准 222

概念法 222

真实法（Paramattha dhamma） 227

使诸根锐利的九种行相 234

第五章 智慧 237

诸有的三共相 239

无我 241

内观次第和三共相 246

磨锐、引导正念和发展观智 268

循环起伏当中的循环起伏 270

直指法 272

想（saññā）、作意（manasikāra）和思（cetanā） 277

第六章 涅槃 282

第七章 净化和转化 288

随眠 289

转化 290

净化 291

简单之人的观禅进阶标准 296

四种行道 302

第四部分 辅助事项 304

第一章 有助于观禅进展的止禅 304

止禅和观禅 304

十遍处 305

四梵住（Brahmavihāra） 309

随念三宝 319

寂止随念（Upasamānussati） 325

死随念（Maraṇānussati） 340

身分（Koṭṭhāsa） 343

四界差别 347

第二章 禅修与问题 349

1. 初学者的问题 350

2. 非初学者的问题 351

3. 初学和非初学者的共同问题 357

第三章 在日常生活中修持正念 361

1. 在日常生活中创造有利修行的条件 361

2. 在日常生活中建立正念 362

第五部分 结语 366

传布光明 366

传布正道 371

中译后记 377

封底 379

致谢 380

回向 381

 

作 者

慈济瓦禅师
（Bhante Sujiva)

禅师为马来西亚华裔，不但指导禅修，同时兼为作家和诗人。1975年毕业于马来西亚大学，获得农业科学系优异学士学位，旋即在南传上座部出家，献身于四念处智慧禅的教授。禅师在早年修习过程中，曾受教于中、马、泰、缅多位止禅、观禅的师父，包括知名的缅甸班迪达大师（Sayadaw U Pandita）。

禅师自 1982年起驻锡马来西亚哥打丁宜（Kota Tinggi） 山林中，在邻近新加坡边界的一座老橡胶园中创立「寂乐禅修苑」（Santisukharama Hermitage），邀请马哈希禅法的老师来指导闭关禅修，教授正念观禅。

禅师通晓六国语言，除能说写流利的英文、马来文外，巴利文、中文（普通话、广东话）、缅文、泰文等也都非常流畅。他酷爱森林和大自然，对文学、绘画、摄影也极有天份。1995年起他开始在世界各地教学，计指导过澳洲、新西兰、香港、意大利、瑞士、德国、捷克、美国、巴西等地一万名以上的学生，1999年也曾在美国教授阿毗达摩。2005年起常驻意大利指导禅修。

禅师的教学风格非常多元而灵活，善用止禅、观禅和中国禅宗的方法适应每一位学生的独特需求，无论指导新学或老参都极富经验，深受学生爱戴。开示时，禅师往往进入禅修状态，由内心直说法义，无须思考与预先准备，许多禅修者参加禅师指导的禅修营，除为禅修训练之外，主要就是为了聆听开示而来。

禅师其他的著作有《慈心禅：带来平静、喜悦和定力》（Meditation on Loving Kindness and Other Sublime States）、《修观初阶》（ The First Step to Insight Meditation)、《修观法要》（Essentials of Insight Meditation Practice: a Pragmatic Approach to Vipassana）、
《出家人直说趣事》（Funny Monk’s Tales） 等；禅诗作品则有：心之声（The Voices from the Heart）、走动的鸢尾兰（Walking Iris）、林之风（Wind in the Forest）
等。

译者

 

雷叔云，
台湾大学毕业，赴美留学取得图书馆学与资讯科学硕士，现旅居美国加州，译有十余种心理、宗教、禅法领域的著作，在中国大陆、台湾和马来西亚出版。其中《生命不再等待》（No Time to
Lose）一书荣获台湾第33届金鼎奖最佳翻译人奖。1993年开始学佛，曾经参加过班迪达尊者、喜戒尊者、慈济瓦禅师、苏萨那禅师等指导的马哈希禅修营，亦参加帕奥尊者弟子性空法师、开印法师、大乘法师指导的慈心禅和四界分别观等禅修营。

汤华俊
，四川省蓬溪县人，1986年本科毕业于清华大学物理系，于1992年赴美留学后开始学佛，1998年到美国加州湾区工作之后，有因缘接触较多南传佛教，特别是马哈希禅法，曾经参加过班迪达尊者、喜戒尊者、昆达拉尊者和慈济瓦禅师等指导的禅修营。

 

自序一

本书与我前一本著作《修观法要》（The Essentials of Insight Meditation Practice
）同属个人的修行笔记和精进禅修营中的开示，充其量只是我个人对此一甚深主题的研究，不宜视为学术作品或用作心灵觉醒的参考。书中除了引用经文（有些我明白指出是出自经文），内容都是我个人的假设和结论，因此，读者必须慎思明辨。然而，我也不认为书中所描述的修行，与我所受的缅甸观禅训练相距太远。

在我看来，禅修是随自身所处的情况不断演化的修行──如树之生长，如水之流动，其中不乏意料之外的曲折和回旋，自从上一本书出版并被译为数国语言以来，情况的确如此。从我脱离保守而古典的东方形式，而浸润于开放而多元的西方观念，已达十年，我为呈现普遍真理所使用的语言和表现方式已然不同，而且，至今我已见到并发现许许多多崭新的方式来看待并处理各种情况。

我主要的目的，除了记录我修行路上遇到的许多珍宝以免忘失，同时也是对日益增多的朋友──尤其在欧洲──以及其他对观禅有深厚兴趣的人士，提供有用的诀窍和方法，希望他们能从中获益，令生活中痛苦减少，宁静增长。

本书分为三部分：

一、四念处的修行传统

二、阐述为何要这样修行的原理

三、其他辅助的主题

我为了增加趣味，加入了写作本书时以及以前所拍摄的照片，这些流经内心的影像，多少对最终的成书有所影响。

最后，我要感谢协助成书的人：Leong Poh Chwee女士协助全书的打字以及各阶段的草稿，Datuk Dr Victor Wee 和Lee Lee Kim给予编辑意见，Tan Siang Chye的美术设计，Steve Christopher为初稿打字，Aaron
Lee的排版，还有其他慷慨的捐助者和当天竺鼠来实验我的新技巧的禅修学生，以及在其他各方面协助的人。

慈济瓦
意大利樱树也原禅修中心（Pian Dei Ciliegi）
2009

 

自序二

有关本书的书名

智慧之树‧不返之流：观禅的修行与进程

智慧之树

我们在马来西亚哥打丁宜（Kota Tinggi） 的兰若栽种了许多树木，我数了数，约有两百余种之多，如今是这道场颇值得自豪之处。更不消说，这些树木为前来追求心灵宁静的人士提供了清幽的环境。我告诉瑞士朋友植物学家比特（Beat）
时，他几乎从椅子上跌下来，因为全瑞士的树木，不过也只有三十余种。目前我积极推动在欧洲植树，心目中的理想是针叶树。然而我植树的兴趣并非出于环保或美学，一位传教士写过这样的话：「植树者入天堂。」他在瑞士大部分区域遍植落叶松木，显然与心灵层面有关。我则觉得这是大自然的象征和对大自然的重视。

有人曾问我最喜欢什么花，我回答：「莲花，以及最洁白纯净的花。」就温带的花而言，我当时选择耧斗草（Columbinea） ，因为它的三度空间结构，不同于寻常花卉。不过我尚待找出一种象征心灵意义的花。

要提到树的话，就非菩提树（Mahā Bodhi） 莫属了，还能找出更适合的树吗？菩提树的植物学名是Ficus religiousa，为热带常见的无花果树，但菩提树并非这一树种的随意任何一株，若考虑它是否属心灵家族的一员，那就必须是来自佛陀在卫塞节（Wesak）
满月日成道时坐于其下的原始那一株了，这是佛陀用来代表他自己的一株树。现今有一些著名的菩提树：一株位于实际成道的地点，虽然那是原来那株枯死后，从他处移植回来的；另一株在舍卫城（Śravastī），阿难陀菩提(Ānanda Bodhi) 比丘手植于祇树给孤独园（Jeta
Grove）；还有摩硒陀（Mahinda）和僧伽蜜多（Sanghamittā）带往斯里兰卡的一株，其他尚有不少在佛教世界的菩提树。我们望着菩提树，会激发极大的信心，在其下禅坐可以滋养深度的寂静。

温带应是什么树呢？也许是紫杉（Yew）吧！有些古老的紫杉结满树瘤，有几分见鬼的恐怖；若在意大利，该算是橄榄树了，现在一般均视橄榄枝为和平的象征，虽然我想毕加索(Pablo Ruiz Picasso)是第一个这样叫的。

迈克‧布芬（Mike Buffin）有一本关于树的书这样写着：「树是地球上最古老的生物，它们比地球上其他生物都久远。」在美国加州，有刺果松（Bristle cone
pines）树龄高达4500年以上，在英国也有差不多同一树龄的紫杉。树是生命的象征，会生长、会繁殖，提供食物、庇护、医药、建材以及无数的事物，不妨想想竹子和椰子树吧！但此处要谈的是心灵层面的象征，我们有贪爱之树，有力的触角直伸到地球的另一端。所幸我们也有智慧之树，也就是菩提树。智慧之树有赖善业的沃土而生长，以定力作为强壮的树干，从树干伸展出广茂的智慧枝条，完全成熟后，最终会结出解脱之果，这是我们必须培育的树──内在的菩提树！

不返之流

世界最长的河流数来，以尼罗河居首，亚马逊河居次，不，我并未亲自去过，也未亲眼见过，但我曾扬帆于第三大河，也就是中国的长江，而我现在想到的是世界第六大河，中国的黄河，理由是一句中国的俗谚：不到黄河心不死，不见棺材不掉泪。

黄河很难治理，数世纪以来，洪水泛滥于周围的平原，导致生灵涂炭，又叫忧愁河。

然而你一想到佛陀，心灵上溯至印度恒河，世界第三十九大河。修行时，长度并没有那么重要，也许时间也不重要，然而恒河在长时大空中提供许多人类历史故事的背景，而印度为一圣者（Sannyasees）的土地，其中有不少心灵成分。经中常提到，佛陀的许多开示地点都在恒河畔。其中一例，便是「恒河」不断出现在《相应部‧大品》（Mahavagga,
Samyutta Nikaya）的偈颂中，涉及八正道、七觉支、四念处等的三十七道品。

菩提比丘（Bhikkhu Bodhi）是这样翻译的：「恒河依势向东顺流而下，培育八正道的比丘亦依势向涅槃顺流而下，此处基于远离、厌、灭、成就解脱……培育正见……乃至正定。」

你或许对生命之河（River of life）一词亦感熟悉，另有贪爱之河（River of Craving），二者并肩而流或根本就是彼此融入，所以有一位歌手唱道：时间与河流，并排流啊流，直到时间与河流都干涸，也不会改变。

然而，此处我们谈的是法之河，若修行已有很多进展，便不会退转。也还是同样的生命之河，但现在有了正确方向和道路，只会带来平静和自由。在这种修行中，我们所有心的力量逐渐增强与究竟真理一致，然后解脱。与真理相左便引发痛苦，与真理和谐便获得快乐。因此，我认为可以给它起个名字──不返之河（The river of
no return）。在观禅中，你先学会游泳，然后顺流奔向涅槃大海，这正是你须纵身而入的河流。

因此，一旦想到河流和树木是完美象征，我就不得不拿来当做书名了。想想当初那个场景，菩萨来到菩提伽耶（Bodhagayā）尼连禅河（River Nerañjarā）旁的大菩提（Mahā Bodhi）树下， 绕树而行，东面而坐，立誓肉骨血纵枯，不成正觉，誓不起座。岂不很受鼓舞？

中文版序

《智慧之树，不返之流》的英文原版写就之后，陆续译为意大利文、捷克文，德文版也正付印中。

我很欣慰由于译者雷叔云、汤华俊的辛勤努力，中文版已经全书译毕，即将由中国的慈氏内学书院和马来西亚的Sukhi Hotu出版社赞助出版。一路得到的这些支持，显示中文读者对观禅的高度兴趣，也可预见他们将会成为推动世界上观禅发展的重大力量。

佛教的观禅在中国的发展并非新事。这让人想起中国禅宗，它超越语言文字。从根本来说，观禅涉及实相和真理。我修观其实始于禅宗的传承，但遇到南传佛教有系统和分析性的方法之后，我又更上一层楼。结合自由与有系统的方法尽管看起来矛盾，却对修行有互补的助益，希望本书有助于中文禅修者培育观智。

慈济瓦
于意大利
2012年9月11日

译者序

《智慧之树，不返之流》用这个时代的语言，诠释《大念处经》、《阿毗达摩》、《清净道论》等经论中有关观禅的部分，对照实证和教学的经验，探讨新学、老参的常见问题，并鼓励正念必须落实于生活，坦诚而善巧地对观禅做了整体的鸟瞰，是修观者的珍贵资源，也是今世的清凉法音。

美国休斯敦禅修中心负责人张贵人师兄为本书著者慈济瓦禅师多年的弟子，邀请汤华俊师兄与笔者担任本书的翻译工作，于是我们展开了一项为时三年的译书修行。贵人师兄也不断与我们切磋法义，斟酌字句，并以禅修中的体验为佐证。华俊师兄居德州奥斯汀，笔者住加州硅谷，三人抱持「观禅带来智慧与解脱」的深刻信心，并拜网络科技之赐，完成了密切无间的合作。

贵人师兄曾请笔者翻译禅师的《慈心禅：带来平静、喜悦和定力》（与台北市橡树林合作出版，2009年）,该书已透过休斯敦禅修中心与许多中文读者免费结缘。本书翻译出版诸事仍由休斯顿禅修中心主持：从商请译者、核阅内容、管理进度，到赞助出版经费，最后承蒙马来西亚Sukhi
Hotu出版社于2013年以正体中文出版；简体中文版则承蒙慈氏内学书院慨然赞助。因此笔者特别感谢内书学院导师隆藏法师。值得一提的是，在简体版的出版过程中，善缘一路展开：隆藏法师、林谷师兄、陈小庚编辑、心道法师、善圆法师等都曾提供许多珍贵的指导和意见，真让人铭感五内！种种为佛法住世的齐心努力，终于成就了简体版的问世！同时，《慈心禅》和本书的电子版都会在刊载于休斯敦禅修中心网站，提供另一种阅读媒介，相信当能在华人地区广泛裨益有心修习禅法的人士。

本书佛法名相基本上遵循叶均居士所译之《清净道论》，寻法比丘所译之《阿毗达摩概要精解》，少数自译。总之，若有粗窳疏漏之处，笔者概负全责。若有人因本书而受益，一切功德皆归诸谆谆教导的慈济瓦禅师、所有共同成就本书出版的大德，以及读者本身的善根福德。若翻译工作有丝毫功德，愿回向佛法长久住世、众生普皆解脱！

译者 雷叔云
2014年8月

 

 

第一部分
零地带

模糊的开端

 

我何时、又如何开始禅修的呢？坦白说，我真不知道，过去太模糊了，说不准确。也许是罗桑伦巴（Lobsang
Rampa）喇嘛的书激发了我的兴趣，而尝试禅修，于是我便开始寻找禅修大师，这是一段我宁可遗忘却忘不了的经历。我最终碰到一位中国禅师，后来发现他是一位真正的大禅师，从他那里，我可以确定说我获得了一些真正的心灵层面（观）的体验，虽然我还需要更清楚了解如何使修行更稳定、更进步，接下来我也很幸运发现了上座部观禅方法——马哈希尊者（Mahasi
Sayadaw）所传授的缅甸正念的方法。这种方法的结构比我以前所用的方法更理性，我是英式教育系统出身，注重理由和理性。从那时起，道路便很清楚了。

我并不是写自传，所以不需要在如何开始禅修的经历着墨太多。我只是想表达，许多人跟我一样，禅修初期都是跌跌撞撞的，也许当时「选择」比「运气」多一点，但也不过只多一点点而已。更有意义的问题应该是：「我为什么禅修？」

这个问题要比实际禅修的问题推回一步，这与信心基础有关，信心常喻为心灵生命的种子。这个问题还会牵涉到前世，这样才能解释事情为何如此。然而，为避免不必要的争论和怀疑，我只限于讨论这一生，但这样往往难以说得一清二楚。

回忆我的童年，我想不出任何富有灵性或有关禅修的事件，即使从母亲告诉我的事，听起来也很平庸。举例来说，她说怀我的期间，非常贪吃凤梨，但我很肯定地告诉你，凤梨绝不是我喜欢的水果。另一件事是我常在母乳喂到一半时，便呼呼入睡。抱歉，我脚下没有盛开的莲花，头顶也没有星星引来东方三博士 [1]。如果我有任何心灵层面的东西，那都是亲爱的母亲按照中国的道德标准和习俗教我的。

我之所以选择佛教，完全因为我生于佛教家庭。也因此，我以为自己知道佛教是怎么回事，从我当时知道的那一丁点儿知识来看，我还算可以，所以我可以「下定论」我比较属于以理性为手段来唤醒对佛教信心的人，这种信心较多见于非佛教国家的人士。在佛教国家，情况则刚好相反。

这就是（我以为）我开始之处——理性／智慧和信心。理性／智慧亦可称为正见，信心是一个人天生的善和清净根性，这两者都是长期探索和修行过程的前导，也称为修行的根，必须相互平衡才能有效作用。信心太过，易于轻信；理性太多，导致怀疑；拥有常识（我称为正念正知）有助于平衡善根。然而，对初习禅者即使这样教了，他们常常还是不知道如何做到这一点，所以最好实际些，采用能滋养这两种心灵素质──智慧和信心——的方法，努力修行使其携手并进。

何谓观禅？

 

观禅包括两个字：观和禅，首先让我说一说「禅」，巴利文是bhavana，字面上的意义是「修行」，与心灵有关。一般而言，「禅」一字指冥想训练，过去与宗教、心灵关系密切，如今则包括许多自我改进的技巧。

佛教的──尤其是上座部（Theravādin School）──「观」是指由直接经验对实相[2]
的认知，不同于牵涉到思考和概念形成的知识。此处则着重观，因为唯有经由此一方法，方能证悟实相；唯有证悟，方能全然除去烦恼，终结痛苦。如果用正面表述来说，则是带来永续的平静。

观禅是乔达摩·悉达多（Siddhartha
Gotama）所传授，千百年来，经由佛弟子辗转相传。这是一个修心过程，培育、集中、磨锐正念使其成为具穿透性而纯净的智慧。通常止禅也用作这种修行的助缘，止禅是以概念为定的所缘，为观禅构筑一个稳定而清净的基础。相对而论，观禅的所缘是名／色的过程，这过程是能被直接观察并体验的自然现象的流动，体现三共相，也就是无常、苦、无我。

佛陀般涅槃（Parinibbāna，即圆寂）之后的数世纪，佛弟子广布四方，从而产生不同的见地和诠释，形成不同的宗派和多元的法门。即使在同一宗派中，每一位老师的方法、角度、心态也都不同，然而无论何时、何地、何人，真理仍然是一样的，这一点可以用来衡量宗派所使用的修行方法和切入方法。

若想知道佛陀当年的教学方法是什么，可以追溯到他原始的教法，理论上这可以溯至最早记录下来的口传圣典。注释书（义注）和注疏书（复注）则是后来写定的，是对早期教法的扩充，可能有分歧或误释。

下表可以说明这种情况：

后来的弟子分裂为各宗各派。一般而言，保守的上座部保存了较早的形式，前进的大乘——包括金刚乘——的方法就更灵活了。因此，有一个保守派别保存了正统教义，其他晚些的派别则加以扩充，与原始形式或有偏离。

修行的方法也反映了此一发展。上座部对原始教法非常忠实，连对文字都非常忠实，因而有所局限。大乘就有更多创作和扩充的空间，但如果不小心从事，很可能会走上真理的歧路。

本书反映的是第一种形式，但不采用逐字的教法，重点多放在原始佛法的本质和原则，同时也允许更多创作和扩充的空间。

另一种修行者的观点是基于真理或实相，然而关键在于我们对实相了解多少。如果我们了解，则什么方法能证悟实相，什么不能，便很清楚了，正如你身在罗马的话，你会知道哪些道路可以从外地通向罗马。

图一 导向涅槃的方法

我们可以假设：若是离真理愈远、方法就愈无关。在下图中，方法Ｂ最接近真理，因为这是直观真理Ａ而说的，直接指向真理。方法Ｃ对尚未直观真理Ａ的人最为重要，因此，我们必须除去与真理不相关的部份，方法Ｄ通常被视为修行的外围，可能、或可以引至真理Ａ，但一些方法Ｄ会使某些根性的人进入方法Ｃ，止禅就属这个范畴，因为某些（如死亡等禅修所缘）涉及无常等，而无常正是观禅的中心。

 

本书中包括B、C、D，方法B是直指法，C恰好是观禅方法，方法D是为支援直接观禅的止禅，可由此转化为方法C或B，如何转换是有方法的。

尚有第三阶段的教学，这是给真正证悟者修行的更高深方法，这些方法对尚未达到这个阶段的人并无意义，而且看起来矛盾，这些方法从胜义谛的核心地带一路转化到世俗谛，我称其为YYG转化法。

图二 体验真理，以及导向真理的方法，应在各个不同层次的真理中反映出来

国家导师，荷兰·那顿(Naarden)，2008年

我没想到在荷兰那顿发现一座如此巨大的科米纽斯（Komensky）的雕像矗立在教堂之前。

他是捷克人，被视为「国家导师」，如欧洲的孔子，在其下站立的是一位前来参加禅修
的科学家／老师，他对禅修的心理效果做实验，我则视禅修为利己利人的研究。

基本条件

想要禅修的人士有什么基本要求呢？我们已提过其中的两项：

（1）信心（初善）

（2）正见（智慧），其余为

（3）道德

（4）正确的方法，只有在遇到第一位适合的老师才出现

（5）必须寻找适合的时间与处所。

1. 信心

有些人偏好使用confidence一词，而非faith，据说这样较能充分表达其意；有人附和这种立论，说信心有两种，一是一般信心，一是自禅修而来的信心。禅修中会有信心生起，虽属实情，但初学者还没有这类信心，所以我们要退一步来看，生起信心要靠理性推论，如果再退一步来看，我们应该说是之前（善）的因缘促使信心生起（也有些人是缘于理性推论之外的因素，如年轻时建立的感情或习惯）。从形而上学的层面，我会说佛教的信心（saddha）是倾向清净和善的习性，这使我想起人家曾问过我的一个问题：「灵性是什么？」我回答是使我们证悟真理、自心清净的修行，因此，信心被喻为能使水澄净的水清珠。同理，心也会因信心而清净，佛陀曾说：「不死（涅槃）之门向有信心的人开放。」也说过信心是开启一切宝藏的钥匙，这就是信心的面面观。当然，信心最好伴随智慧，否则便有过患，如同《卡拉玛经》（Kālāma
Sutta）说我们不应仅由道听途说而相信。在此建议大家要拥有智慧的信心，不仅为了禅修，也为了生活的各个层面。

我不只一次听到人们说自己修行的信心不够，这是指对三宝的信心，也就是构成「佛教徒」信心的条款。

佛

觉者，历史上的乔达摩·悉达多，在菩提树下成道者。

最神圣的朝拜之所，印度菩提伽耶，1998年

菩提伽耶是佛陀成道的地方，无疑是最神圣的佛教徒朝圣之所。
这么多世纪以来，此处仍散发出解脱的喜悦。如今此地仍在佛
教徒手上，每年朝圣者如洪水般络绎于途，如果你尚未去过，
此其时也。此帧照片摄于圣坛之内，似佛的形象正端坐在佛陀
过去坐的地方。

法

佛陀的教法，特别是八正道，也就是修行。

僧

佛陀的弟子，更精确地说，是圣弟子。

不在佛教背景中成长的人士，缺乏信心是可以理解的。然而我们若深度检视三宝背后的意义，每个人心中都有信心。佛陀说：「见法即见佛，因法故，见僧即见佛。」属普遍真理的法，每个人一开始多少都能理解并接受，信心则与此有关。更重要的问题是，信心如何能与信任自己的能力结合，就像我们常听到的话——「如果你觉得自己不行，就不会去做；如果觉得自己行，就会去做了。」人类内心有广大的潜力，全看我们拓展到什么程度。因此，我若说每个人多少都能禅修，大概不会错到哪里去。如果你不是严重智障或疯狂，是可以走得很远的。

我在欧洲弘法还遇到另一个问题：「基督徒可以获得（佛教徒的）观智吗？」我回答：「真理，具有普遍性，并不属任何一种宗教管辖。基督徒只要保持开放的心，愿意学习，便可能得到佛法中的智慧。你若亲见普遍真理，其实会做个更好的基督徒。」

三种信心

我最初来到西方世界，便注意到佛教中心多没有佛教的象征图饰，有人就是不肯用，说：「我不需要那个！」意思好像是说这太颓废了。他们说：「我们不需要形象，我们需要的是信心！」这使我思考信心的议题，而想到信心可以藉由三个层次来了解：

（1） 通俗佛教的信心

这个范畴的信心出现于佛教国家的人们，你也可说它简单，称它为迷信，你甚至可以说它被外在可疑的因素所污染。在知识不足和识字程度不高的地区，这种纯粹虔诚的形式极为普遍，但我认为这种信心不容低估。有人说，信的人至少开始了，而太迟疑的人连开始都还没开始呢！有人也说：
「信心的作用是很神秘的。」我不同意，只是当你不理解的时候才看似神秘。但若依赖科学和思考来建立逻辑，是不能理解信心的作用的。心很深奥，需要深定和明辨才能了解心的运作，信心是能达到那深度的一种心质。

首先，这看似表浅的信心，可以使内心清明，引导我们至观智的大门。如果有智慧的指引，花朵到时候就会开放，若我们有宿世带来的潜力，智慧会很快自然生起。有人以为我所来自的亚洲，人们应该自动倾向于信仰仪式和象征。其实并非如此，许多亚洲的中国人基本上是唯物主义者加上一点中国道德的背景，但我们可利用已有的基础继续走下去。的确，这样的社会是有缺陷的，例如迷信，但这种缺陷一直都存在，我们需要慎思明辨。然而千万不要低估这种信仰，仪式和象征可以唤起不少走上正道所需的信心、喜悦、精进。

（2） 知识的信心

对喜爱思考的知识分子而言，这是经过选择的信心，然而这并不容易生起。起先我们会开始对新的事物提出问题，如果无法解决，就会起疑，因此需要研读并亲近善知识，虽然这类的信心是慢慢开始的。然而一旦开始，便会更稳定、更可取，如果能获得经验丰富的老师指导就更为平衡。

（3）超越的信心

一旦累积了丰富的修行体验，信心便成长了；只要禅修日有进境，对心的能力也会更有信心，当这种善果成熟，内心成长的力量会使我们冲过理性的心，这便是信心超越先前所料的境界，心不再因恐惧未知或怀疑自身的能力而受限。我们十分需要这种信心，以超越世俗局限。

如何生起信心

生起信心有多种方式。但回到基本面，我认为是由触而来，触生受。缘起的法则是：若有无明，则受生爱，若有智慧，则信心生起。由触生起名法变化过程并造作业行，而这些又是靠所缘和其他因缘条件，如习性、意志力、见等。

所缘是有力的因缘条件。因此，宗教性的所缘，如形象、圣像、象征以及出家人常常在道场出现……等，对于早年的成长——尤其是孩子——影响特别大。也有一些虔诚的仪式往往为知识分子所诟病，象是充满感性地沉迷其中，以及知识水平低者的信心转成迷信等。

但此并非这些所缘的本来用意，我们如果正确使用这些所缘，开发信心便非常有力。若对这些开启信心的事物有更多的触，则会开展出与喜俱生的受和心路过程，对于修行困顿时期甚有助益，也会使定力成长数倍，感受和情绪如果不总是、至少也常常比理性思考更强而有力。在佛教国家，大众普遍具有信仰，时间日久，许多形式开展了出来，自然对生命的意义添加了许多色彩和趣味。

最后，我们不能遗漏听闻开示和讨论佛法的知识层面。再强调一次，亲近善知识是首要，如果做不到这一点，就得靠书本了。但在这信息技术发达的现代，我们不能不戒慎小心。最后要提一下：我们若步入修行的深水区，许多必须知道的东西都是经由口传而传承下来的，我好奇为何如此，但历史有一些答案。佛陀的教法在他入灭后数世纪才写定下来，比丘当时不会携带着一橱架一橱架的书游行人间，古代嬗递知识的传统是口传。通过观察这个时代的情况，我便了解何以如此——修行的人找不出多少时间；若还要教学，则太过忙碌，所以从前许多大师往往不为人知，因为他们没有文字记录流传下来。

2. 正见

正见是颇为敏感的议题，因为会冲击他人的信仰和观点。正见坚固能起到保护作用，使我们不被各种偏离理性和善法的因素所动摇。就像有人说，魔鬼迂回而狡猾，只要稍稍疏于提升自己的心质，信心就会滑落。虽然我们都同意「见」有保护（但愿是善的，而不是恶的）作用，然而「见」也会产生限制，例如极端的宗派主义。

此处正见系指符合实相的正确理解，因此这见解必然是善的、纯净的（kusala），这样的心智开放而警醒，无论继之而来的是什么样的想法、推理、哲学思考、情绪，必会通过正念之门。因此我们若接触到书中某一修行方法或想法，虽然要小心谨慎，也仍需保持开放的心态。如在一部经中佛陀说：「并非这样 [3]……。」

佛教和其他宗教一样，我们都是先学习教理和教义，然而我们不能仅出于盲信而全盘接受，对应该起疑的部分，就应该提出质疑。在这种情况之下，疑并不属不善法的怀疑论，而是真诚探索问题的答案。本师释迦牟尼佛曾说：「你们当测试我的教法，如以火试银。」

一定有些问题是我们无从解决的，因此我们应该采取实用的策略，也就是设定优先级。

首先，考虑四种不可思议处：

（1） 世界的始终

（2） 佛的境界

（3） 禅定与神通境界

（4） 业力

这并不是说我们连想都不能想，而是说我们必须认识自身的限制，等到我们的心智充分开展时，自然就能理解这些境界。在此之前，我们可以视为假设而努力证明。若是有违实相的事物出现，我们便抛弃它。这样一来，我们就可以看出正见乃正确理解实相，当然这种理解有不同层次。

佛教以不同的形式阐释正见，为简化起见，我们仅考虑两种主要类型：

（1）业的正见

（2）四谛的正见

（1）业的正见

业（kamma）是因果律中的道德法则，善业引生乐果，恶业引生苦果。这样的「见」确立了有道德的行为、不道德的行为及其后果的背后的真相。心的本质导致生命轮回，因此这种缘起现象由心而来。举例来说，瞋心是伤害性、暴力性的力量，会引生伤害性、暴力性的后果。悲心是疗愈的力量，可以减轻痛苦，这些都不难理解，只是业往往发生在好几世生命期中。即使如此，如果我们仔细观心，仍能看得出宿世的影响。

理解之后，便需保持正念。心不断创造业的因缘条件，水滴石穿，所有的行为都会在内心深处累积力量，如种子等待因缘发芽。因此，你便可以理解不道德的人何以无法心志专一，他的心识会变现出地狱。另一方面，过着道德、纯净、慈悲生活的人，会有清净的力量支持，想要平静并不困难，因为他的内心反正一直倾向于平静。因此，要建立强而有力的道德基础，才能在禅修道路上走得长远。万丈高楼要从坚实地基起造，快速移动要靠强大马力的车乘。

不道德的行为象是杀、盗、淫、妄、酒，都是不道德的心所造作出来。道德的心所会造作出布施、持戒、修心等业行。

佛法也指出业不是一切事物的唯一依处，自然还有其他秩序和运作方法：

i. 种子次第（有机物质）（Bīja niyāma）

ii. 季节次第（无机物质）（Utu niyāma）

iii. 意识次第（Citta niyāma）

iv. 法次第（Dhamma niyāma）

v. 业次第(Kamma niyāma)

然而，如果你走在灭苦的修行道路上，业力的缘起是最重要的。一旦业力支持你，你便有了最强大的靠山。

（2）四谛的正见

四圣谛──苦、集、灭、道──是根据实相而来的修行方向地图。苦和灭是道路的始和终，苦的因──贪爱以及伴随而来的烦恼──使我们不得解脱于苦，道则引我们度至彼岸。如果你能看到：懂得「何者为苦、何者为非苦」是解脱的方法，那么就会清楚清净是如何产生的。关键在于证悟真理。一旦不再与真理相违，便不再有苦──只有平静。

问题在于如何达到？答案是：深刻、专注、正念地如实体验事物的如实之相，从而培养智慧。从修观而得到的见，称为观之正见（Right View of
Insight）。不同层次的观智和清净，会引发不同深度的观之体验。在《南传大藏经》（Tipitaka）中佛陀详细阐述「道」，简而言之，就是八支正道──正见、正念等等，将八正道的内容稍微展开，则是戒（正语、正业、正命）、定（正精进、正念、正定）、慧（正见、正思惟），支支相互增上。

目标

与正见息息相关的是我们修行有正确目标。人们前来学习禅修出于各种不同的理由，最常见的是克服压力和痛苦，另一方面可以说是希望获得更多的平静和快乐。这两项理由虽然不完全相同，但也有共通之处，因为消除痛苦也意味获得快乐。正念禅修确实可以达到这个目标，其中许多技巧已被应用于疗愈和减轻压力的训练和练习当中。

有许多前来接近佛教的人，很想知道佛教究竟是怎么回事，尤其是耳闻了很多禅修的事，极欲一试。也有人以更宗教性、更心灵层次的角度切入，目标便放在较高层次，象是深定以及超越世俗的证悟。

禅修的目标可以分为两类：

（1）达到世俗的目标──比较易于达成，只为达到短期和立即的目标

（2）达到高层次的心灵目标──虽然确实是可以达成的目标，却需要长期修行。在这种情况下，即使只是走了半路，体验都已十分奇妙了。

野心太大的结果，往往挫折感也很大，所以切合实际方为上策，但这不应阻止你走远路，如同老子所说：「千里之行，始于足下。」因此，一方面要有长程目标，另一方面我们必须首先进行立即的、短程的目标。

究竟的目标是什么呢？当然是涅槃！涅槃又是什么呢？用普通的话来说，就是一切苦的（永远）止息，也是得到（永远）完美的寂静。

有一次，我问老师，禅修者最佳的心态应该是什么？他回答说是清净的心。他的答案刚好一语中的，如果说心态是求得快乐，有时候会导向贪求某种乐受，但涅槃并不是贪求可以得来的──那是完全的离执。所以对大多数人来说，最好说禅修的目标就是净化自心，完全的清净必有完全的离执随之而来，接着导向证悟涅槃，也就是究竟寂静。

3. 道德 / 德行

道德可以看成纪律，纪律使我们遵行适当的、令人尊敬的行为。一般而言，这包含不从事不道德的行为，如酗酒、偷盗、谋杀等。我们不难明白社会为什么要禁止这些有害的行为，而且往往必须透过执行法律来保障安全。

在佛教中，道德完全根据心的状态来讲，可以界定为远离恶／不善的心所。道德是一种对有害心所及其助缘的退缩和规避的行为，象是一位保护者。所以维持社会道德的两个主要因素被称为「世间守护者」，即惭（hiri）和愧（ottappa），也常译为道德的羞惭和道德的畏惧。

还有其他心所可以带来道德：

i. 安忍

ii. 慈悲

iii. 正念

iv. 智慧

佛教圈子遵守这些规则或限制，做为起始和基本的训练。这些规则可以清除粗显烦恼，以免现行时会阻碍更微细的定慧修行。规则的条数与自我承担有关，出家人则视不同的宗派，总有数百条以上。在家人一般遵守基本的五戒（不杀生、不偷盗等），在神圣的节日或闭关当中，则扩展成八关斋戒。遵守更多的规则是为了祛除更微细的烦恼。一旦对自身的身业和语业更具正念，心智便得到发展。

这些限制最终会扩展到一切，限制六根在六尘冲击时不产生贪瞋痴三不善根：眼见色时具足正念，耳门、鼻门、舌门、身门、意门接触外尘时也应具足正念，只有在具足正念、守护六根时，守护才算完全。除非达到这样的境界，不然即使持戒清净，还是有生起烦恼的时刻。除此之外，还有其他的道德行为值得一提。

首先是正业和正语，提到这二者是因为纪律并不只限于负面表列，说「别做」这个「别做」那个，也有正面的「要做」，包括应该表现出来的身业和语业，譬如具足正念执行职务，包括遵守精进禅修营的作息时间表。

还有正命，不可从事毒品、武器、肉食交易，因此包括避免一切有害于他人和环境的营生。正面来说，便是鼓励从事利己利人的善的行业。

最后很重要的是资具依止戒，主要是思惟如何正确使用资生具，出家人在使用衣物、饮食、住处和医药之前和之后都要思惟，经常提醒自己使用资具的目的，以免耽溺其中。在家人要持守这些戒，通常是在三皈五戒之后，由出家人以仪式或简单的口头要求来主持。如果不可能或不方便，也可以自己在佛像前受持。

4. 老师 / 导师

在今日，许多人由书本上学禅修，即便如此，还是需要有人写指导禅修的书，因此，你不见得亲身碰见你的第一位禅修老师。以前有人皈依了佛，遇到佛陀本人时，却相见不相识。

老师依所教导的内容、方法和本身的特质，可分为几种类型。我们往往怪老师教错了，其实我们自己也要负责任，如果我们很清楚自己要什么，这种不幸便不会发生了。当然应该先弄清楚医生的资历再服用他所开的药，佛陀教法告诉我们有多类老师（acariya），例如说：

i. 戒师：授戒的老师，也是心灵的守护者。

ii. 法师：传递佛法知识──可以是世俗的或心灵的知识──的老师。

iii. 禅师：指导禅修的老师。

在心灵层面来说，三者可以在一位老师身上体现。另一方面，我们每一类的老师可能都不止一位。

从心态和方法来说，有些老师比较权威，有些像同袍。权威者较严厉而不讲情面，同袍者较柔软而具有弹性。不同的人适合的老师也不同，但我们从两者都可以学习。我们也可以从一切人、一切事物学习。是的，老师固然是重要因素之一，但我认为更重要的是寻师过程中的决心以及保持诚恳和开放。我觉得一个人并不因为教学而成为老师，而是因为学生接受他是一位老师。如果没有人听他的，他也算不上老师，否则就会像我见过的一位对着空空的大厅演讲的传教士了。

犯戒怎么办？你可以重新受持。戒是用来遵行的生活守则，而不是犯了被逮到时，送你进监狱的法律。如果被逮到，业会照管你的不善行，倒不是因为犯戒，而是伴随行为而来的不善心所。犯戒也不应该变成懊悔、含有瞋心并敌视自己，而是作为一件往事，来提醒自己努力持戒。布萨（confession）是寺院中的正式方式，但也鼓励在家人这样做。

在佛教国家，大家都知道若因瞋心而冒犯心灵崇高的人，会造作不能开悟的因缘，但如我们直接向那人请求宽恕──如果不可能，经由代表人亦可──这样就可还净。重业也会造作不能开悟的因缘。但愿我们都记着，小业可能累积而变得很重。

有一件事是确定的──我们都还需要学习，我们的烦恼和缺点明确地告诉我们这一点，说它们是我们的老师也不为过。我们还可视蚊子为老师。有人说死亡是最好的老师，我们也可因为正念告诉我们「什么是什么」而视它为无上的老师，全依我们内心的境界而定。我读过一本书，名为《整个宇宙在向你说话》（The Universe
Speaks to You）。

有人告诉我们有助益的事情是很好的，但我们并不总是心生感谢，而如佛法说：「…易见人过，难见己过。…」

有时候师生之间有明确高低阶级；有时候则不那么明显，然而老师有时可以成为朋友，而朋友有时可成为老师，到底是老师还是朋友，宜慎重斟酌，方有智慧。

我们应寻求老师的哪些特质？在此提出一些建议，助你辨别谁可信任。由于深沉的特质并不易发现──无论好坏，所以需要花些时间。如果是坏的，就更具危险；如果是好的，又细微而难以明白。

缅甸佛法老师，摄于缅甸仰光，1979年

这是我第一位禅师的照片，也就是仰光马哈希中心（Mahasi Centre） 的迦瓦那老师
（Sayadaw U Javana）。我在泰国等签证时梦到他，见到他本人时不免惊讶。虽然由
于中风而半跛，但可以看得出他的心有多警醒，而他又如何善于转化学生。直至今日，
我仍然记得他简要而深刻的指导，每一个字都充满意义。

（1）戒

戒是一个人的性格明显的窗户。我们可以给自己错误的判断一些改变的空间，若注意到老师的戒德明显松弛时，就是离开「老师」的时候了。恶行反映出心中的粗显烦恼，很快可以知道那老师并不符合似神一般上师的资格──如果你刚好在寻找像神一样权威的老师。

（2）定

这是第一个要素的延伸，反映出清净心的力量及其所引生的寂静。如果专注力强烈、进取，而非温和、平静，就要小心了。即使立意很好，还是会受苦，因此在心理上要准备好接受更严厉的方法。

（3）慧

智慧可以光从文字信息而来，可以从日常生活行持的体验而来，也可以从禅修而来。你可能不会在一个人身上寻得这一切智慧，果真如此，你就算很幸运了。这个要素往往隐而不显，所以，重要的是找寻智慧所带来的清净心，这也是说，对实相的深度禅修体验应该是个关键的判断标准。不幸的是，我们尤其不易辨明老师是否过于心照不宣，老师的技巧也往往隐没不彰，当然可能有他的理由。所以要用心谛听，注意字里行间的讯息。

（4）沟通技巧

这包括语言、文化理解、人际策略，以及许许多多其他技巧，例如使用计算机！虽然这些并不是评估个人证悟的要素，然而对教学和传递智慧仍很重要，有几年教学经验后，这些技巧才会出现。因此，如果学会老师的语言和文化，可能容易些。同样的，我们也可以使用记录最早期经典的古印度语，如巴利文和梵文。

（5）慈悲

教学生的动机是慈悲，一个人看到了苦，怎能不感到慈悲心？看到了心灵层面的快乐，自然愿意与人分享。心灵层面会跟亲身体证实相所生起的种种德行一起发展。然而，由于根性不同，每个人的发展并不一样。举例而言，极端喜爱独一静处的人会避免人群，修行身不净观成就高深的人会使人敬而远之，这并不意味他们没有慈悲心，只是还没有机会让这种特质如花盛放，如同我们熟悉的说法：「不是我不爱人类，而是我更爱大自然。」被温暖和关怀的感觉吸引是很自然的，不过我们也要知道何时应该严肃，从严肃的人身上可以学到很多。

（6）方法

这对初学者是最重要的因素。对资深的禅修者而言，也还需要方法来使自己进步。你怎么知道方法正确呢？即使正确，别人也许还有更好的方法！这全视老师的技巧和个人的根性配合出最有效的方法，由于不容易经常有老师在面前，我们可能必须采用当时就能上手的方法。

常有禅修者问我禅修方法是否正确，我会反问他：「你具足正念吗？」如果回答是不能确定，那么你便需要去确定，正念保证内心处于善的状态。在这问题之后，我才会继续检验其他的因素。佛陀的教法提供了引导远离贪瞋痴的正法，正法最终会引领至独一静处、定、慧、解脱。

另一件事必须铭记在心：方法必须得在一开始便非常清楚。例如我们一定要专注谛听指示，不确定的地方一定要发问。在我们了解修行过程的基本概要之前，最好有一段练习和反馈的时段。所以，初学者才会了解基本练习的程序和马上产生的效果，以及如何面对它们，而不是将目标订在禅乐的境界。

（7）亲近

我们过去世的因缘塑造了这一生，因此我们不可能与任何人都处得来。当我们与人和谐相处，便形成了善缘。彼此亲近可能是因为喜好类似、文化类似等，一旦彼此亲近并产生共鸣，你便会与老师相处得非常好，传法活动也会健康而轻松。

也有别的原因会造成你与老师亲近或不亲近，象是你不同意老师的态度、方法、切入角度等，更可能是他的面孔、肤色、性别，有些真不是他能选择的，也可能是过去世的缘分。无论为何，努力去查出原因，要不然可能会错过重要的东西呢！如果两人之间关系确实好不起来，最好避免不必要的不愉快状况和不善业。如果关系和谐，则两人之间会绽放一段美丽的友谊。

5. 时间与处所

禅修的训练要求一切时、一切处都具正念而且清净，禅修在某些时刻或地点确会难以为继，生活不是一直平静无波，但我们要尽量令它平静。初学者尚有待强化心力，最好选择有利的时段和处所，来培育禅修的种子。

（
1
）处所

佛陀对弟子说：「此为树林、树根和空旷无人之处，在此禅修……。」早期的出家人是游行者，而且修持严谨。如今，许多人会找比较舒适的处所来禅修，这是可以理解的。在找寻适合的禅修场地时，有几项条件：

（a） 闭关中心或隐修禅林

（b） 寺院和殿堂

（c） 公园或花园

（d） 任何安静而舒适的地方

（e） 设定为禅修用途的自家厅房中

这是在菩提迦耶最神圣之处的菩提树的照片。
在这棵大树的庇荫之下，坐在草垫上，用过适合的饮食，
就是最具足佛陀成道的外在条件了。

i. 安全

安全是至要条件。对新手来说，若担心生命安全，就很难安下心来。然而，有些修行者特地去找这样的地方，以远离人群。譬如说，疾病会带来危险，这可轻忽不得，若初学者的身体衰弱，也会大大波及心力，事先防范总比事后治疗好。还有从野兽而来的危险，包括毒蛇 [4]，比丘常对野兽修习慈心禅──表示和平之意，最后还有恶鬼，这也有护卫的诵文可以对治。

如果危险无法克服，最好去比较没有危险的地方，然而每一处都有危险潜伏──包括「粉红豹」，因此，比丘经常迁移。

ii. 独一静处

声音非常扰人，尤其是机器、汽车、卡车、孩子的尖叫声。人也叫我们分心，尤其是爱讲话的人，因此我们需要安静。然而声音也可成为禅修的所缘，我们应该学着这样修习。然而，声音当然会大大减低定力。有时候，也许并不太吵，但若附近活动太多，也会成为不适于禅修的处所。

iii. 方便

禅修场地应方便进出，太麻烦的地方就会花上太多时间，食物和其他必需品也要易于取得。有些地方，比丘必须走上数里路才能取得每日的饮食，虽说是好运动，但占去深度修习的时间。

iv. 工作

禅修和工作职责必须平衡。在家中，肩头上担负了太多责任：低头看地板，该拖地了！看到草地太高，该剪草了！感觉饥饿，该吃饭了！最好是把这些都摆在一边，这不仅仅耗去时间，心思更是在活动之前和之后，都有很长的时间在这上面打转。

v. 适合的人

有适合的人在身边对修行很重要，难以驾驭的人会叫我们分心，适合的人则会护持我们的修行，譬如说精进的修行人。身旁有指导者、适合的经文和讨论也有很大的助益。指导者以身教示范，需要时提供协助，往往是最重要的因素。一个好的指点可以省却好几年功夫。

（2）时间

光阴似箭，日月如梭，尽你所能充分利用时间，努力在一切时具足正念。至于最适合认真修行的时段，这就看我们尽量利用了，譬如及早计划长期的精进禅修。

至于每日禅修，最好在一早身心都经过充分休息之后。睡前也不错，一天的责任都完成了，但下班后可能会疲倦，小睡片刻可以解决这个问题，或做些日常一般活动来松弛心理活动。我们应该固定禅修，以保持连续性，应用于日常生活也很重要，因为日常生活占据我们大部分醒觉的时间。

五精勤支 （Padhāniyaṅga）

精勤支是禅修者（精勤于解脱者）的先决条件，内容很有组织，对禅修者需要的因缘条件，提供了较广阔的视野。

1. 信心

2. 健康

3. 质直

4. 止恶生善的精进

5. 洞见生灭的智慧

1. 信心

早先我们已谈过这个主题，若没有信心，根本不会开始禅修。如果已经开始禅修却信心薄弱，路也走不远。信心是走更远路的火花。信心只有在究竟证悟真理的时刻才会圆满。

2. 健康

经文上说健康是消化良好，不过热也不过冷，也许是说，平衡的营养和精力是健康的重要因素。无论如何，健康都很重要，因此，一般劝告人们在年轻时及早开始禅修，除了时间也许较多之外，身体也比较强壮，可以承受较多外界打击。真的，只有在我们训练成就之后，才有资格说「心控制身」，否则往往身体一撑不住，心也迅速跟着消沉下去。因此照顾自己的健康是很要紧的。

3. 质直

禅修——尤其是观禅——涉及认知真理和「做到如实」。如果一个人尚且不能对人诚实诚恳，遑论对自己诚实诚恳了，反之亦然。

一开始，诚实就是指影响周遭世界的道德，也就是第四戒不妄语，然后，就是看我们对修行有多诚恳了。在禅修中，小参是用来帮助修行者的，有些人甚至说谎！这只是显现出心为了避免丑陋的真相而玩的各种把戏。我们必须先看出过患，然后才能去除。大部分情形下，若对老师不诚实，他便无法帮助你。

4. 精进

禅修需要大量的努力，其实应该说是无上的努力。要开始禅修，我们必须将自己从掉举和烦恼的旧习中抽拔出来。一旦开始禅修，看起来前头有无尽的旅程，充满障碍和阻挠，甚至在禅修即将结束时，许多人变得没有耐心等待。所幸，我们可以说，心有无限的精进力——只是需要驾驭。

5. 智慧

要得到观智，我们首先需要些常识以便开始，需要做正确的决定。当我们有越深的观智，便越有能力穿透外相，洞察本质。修观时，具有穿透力的觉知会见到名色过程中无常的本质，先是有如流动，后来是现象的剎那生灭的实相，第四观智生灭随观智是我们有潜力达到最终证悟的征兆。

正念

我密切观察我的心﹐我总是睁着大眼睛。

这是强尼·凯许（Johnny Cash）的歌词，非常适合
马来西亚哥打丁宜正念禅修道场大门前站着的猫头鹰。

多年修行和教学之后，我觉得正念始终在场。正念都是前导，需要存在于每一个作用中。多修习之后，正念似乎无所不在，经文中不乏这样的例子。

「．．．圣弟子具足正念，守护根门，能避免杂染，修行清净。避免过患，
修行无过，保持清净，比丘的领域和父家是什么？四念处。」
－增支部第七卷（Aṅguttara Nikāya VII）

「于五根门处，遍布正念之网，精密而细微，可以捉住烦恼，以清明观智消灭之。」
－阿那律尊者（Anuruddha Thera）

「善友入灭，大师已远。如今没有友情能够等同于有正念引导的身守护。」
－阿难长老偈（Ānanda-Thera Gāthā）

「阿难，比丘以自为洲渚，以自为皈依，莫异依止，佛陀教法如何以自为洲渚，
以自为皈依，莫异依止？比丘安住于身、受、心、法，以热诚、正知、正念，
舍离对世间的贪欲与忧恼。」
－大般涅槃经（Mahāparinibbāna Sutta）

当我们发觉正念的本质（至少在某些方面），此时我想就是修行真正开始的时候。于是我们努力生起正念，直至正念连绵不断。三个心所会在正念生起过程中发挥作用，如果我们去检视，会很有趣味，它们是：

1. 想（saññā）

2. 作意（manasikāra）

3. 思（cetanā）

当我们对正念有了正确的「想」，经由「作意」，「思」会调整心的状态和所缘，结果就进入有正念的状态，我们可以视「思」为驾驶者，「作意」为方向盘，「想」则是知道自己在何处。

这样就可以看出，正确的「想」对初学者非常重要，就如给未听过黄金的人讲找黄金，我们必须让初学者对正念具备正确的「想」。

现在可以谈谈正念是什么了。我记得我以前并没有努力去弄清楚这个重要的心所是什么，可能根本没有很好地将正念与正定区分开来。也许是到处都碰到这个字，我才注意这个心所吧！我搜寻相关文献之后，便有了越多了解。总之，我无法想出是哪一个情况让我正确理解正念，倒比较像在许多修习之后，从直觉中呈现出来。好像小宝宝，学会了走路和平衡，长大了些，一切已经很自然了，然后觉得好奇：「我到底是怎么学会平衡自己的？」。

我从文献中查寻正念的意义是一件有趣的事。我很幸运，遇见一位禅修老师非常精通阿毗达摩，他为我开启了一个内在的新理论体系，我尽我所能地大量学习，结果我更能觉知心所的种类——以前可没这样。

正念心所通常定义为「忆念」，这好像并未搔到痒处，所以我没放在心里。「记忆」和「忆念」看起来是想蕴连接到过去的作用。此外，文献上还解释正念有「不漂浮」（apilāpana）的特性，也以插入插头为例，它和漂浮的事物不一样。我看了还是没什么感觉。这个定义看起来更像所谓的定或心一境性（ekaggatā）。

然后还有不遗忘（asammosa）或「不遗漏」的作用。正如第一个定义，我认为类似「记忆」﹐但我必须承认，遗忘与疏忽有关。遗忘的相反确有正念的意味。

至于正念的现起，文献上描述的是面对面，或正面遭遇所缘，这令我觉得模糊而困惑，不懂这与正念有什么关联。于是，我就像平常那样，归咎于自己的无明，把它放一边，待有朝一日自己更有智慧时再回来检视。

最后一个，坚固的「想」并运用正念于身受心法是正念的近因，这很明显。所以我很高兴掷四球至少中了一球
。大致我一开头便反复推敲「正念」这个字，幸好理解得和真实意思差不多。另外还有别的字，如「不放逸」，是巴利文appamāda翻译过来的，也有道理，我也就用了。我想，若继续读下去，一些字──如「彻底性」之类──也会有用，于是我就这样将就了。

过了一段时间，我才碰见一些刚开始所接触到的定义的更好的翻译。那是我从缅甸老师听闻而来的，来自于一本书，把正念重新定义为非浅表（non-superficiality），自然更合情合理。我认为修行者所翻译的经文大不同于学者所翻译的。因此，我不知道自己若一开始便这样读，是否就能理解了。也许会吧，不过因为没有体验，或许也不会像现在这样洞察那么多的内涵。

但在那时，我已经有一些新发现了。有一次我读诵《增支部》（Aṅguttara
Nikāya）时，注意到所有好的心所都在三类特质之下——清明、平静、柔软。既然正念在一切善心中都有，随这些善心而来的了知和觉知，就属于我们所认为的正念状态，这应该没什么问题。这十分有助于禅修指导。我注意到许多参加精进禅修的人反而绷得很紧，可能是用功太过，结果强调了定力，却没想到失去了正念。因此，我将正念的重要性置于定力之上。

自此以后，每次禅修我都会阐释这三种特性，叮嘱禅修者要确定自己至少有这些优质的心法其中之一，或三者全有。

1. 清明

我常将正念（sati）定义为了了分明的觉知。了了分明的觉知驱走相反的心所，如昏沉、无明、痴等，有如云层消散之后（如克服昏沉），阳光普照。因此，了了分明的觉知接近心的光明，广大开阔。为了让人通过经验更加了解这一点，我采用观想的方法。我请禅修者观想明亮的光或剔透的水晶，来观察清明的心是怎样的状态，这样一切就很清楚了。有了这了了分明的觉知，一切所缘也变得清明了。就像非常清洁的透镜，聚焦到什么上都非常鲜明。了了分明的觉知带来清净，这是最为重要的特质，对培育正定和心力极为重要。

2. 平静

清净的心是平静的，散乱则引起更多痛苦，正念一定会带来平静。因此瞋怒或兴奋的状态也只是混乱。如果我们观想平静的湖水，然后它扩大成海洋，我们便能体验平静和寂静的心。这近于定并会迅速引生定力，带来平衡，增长寂止与轻安。若知道这一点，你就受到激励：只是保持正念，这样做就很值得。这种心的状态是使正定和寂静生长所必需的种子。这种寂静本身会迅速培养敏锐度，就像静止的水面，即使最细小的叶片掉落其上，也会激起波纹。

3. 柔软／温和／灵活敏锐

第三个要素是心像棉花般柔软，水般流畅，疗愈香膏般温和。这对应阿毗达摩中所形容的美心所。若有这样的正念和觉知，无论所缘是微细的、飘渺的，还是粗糙的、难以忍受的，心都能清楚了知。相反的心的状态是呆板、僵直、顽固，就如同在仇恨和偏见、侵略和粗糙中的心所，其中都有强烈的欲望和瞋怒。你可以想象飘落的雪花、晶亮的雾气或白色的棉花，便会明白我的意思。

虽然就技术层面来说，不可能将三种心的状态排序，因为正念心所生起时，三者都会一道生起。然而我们还是可依重要性来排列。首先是清净，也就是清明；其次是平静，这是更深定力的基础，随之而来的是柔软和灵活，它们决定了更微细的发展，辗转又促成更清明、更清净。

图三

 

念处

我持续修习后，便会注意到善的正念心所的三个层面与老师所说的念处（satipaṭṭhāna）之间的关系，老师开示从三方面来描述念住：

1. 心固定在所缘上不飘走

这也是注释书中对念心所的描述﹐我认为这是专注所缘的高度正念，一旦我们全力观察，便同时培育了定力，并全力投入所缘，这样便将正念带入更深的境地，可产生更深的体验。后来，我发现更适合描述此一境地的词语是「非浅表」和「彻底性」。

2. 迅速、精准、恰好捕捉所缘

观的所缘仅存飞逝的剎那，如果你在彼时彼地没能掳获所缘，所缘便消失了，也可能变成另一种形式。因此我们必须在那一剎那开放、精准、恰好记录所缘的本质。老师描述这好比捕食者迅速跃起抓攫猎物，也像射击飞靶，正念面对所缘也会现起这样的特质。

3. 遍满

老师将这种特质喻为水将布浸湿，呈现了所缘的各个层面，所以能够对所缘有全面的视野。确实，我们往往见树不见林，太专注于小处，便会忘记基本面，但在此之前，我们需要将拼图游戏中每一块都摆上去，我在后面会提到这样的正念如光束（并非字面意义），更像激光光束随名色过程（也就是生命体）之河而流动，照亮了过程中的一切。不过这是剎那剎那进行的，而且需要时间来培育。念力愈强，穿透愈深。

我虽然无法说以下的心的状态彼此相似，但可以放在一起看：

1. 「柔软＋灵活」与「迅速＋精准」（两组都能捕捉迅速而微细的所缘）。

2. 「平静＋稳定」与「投入所缘」（两者都可生起更深的定力和投入）。

3. 清明与遍满的正念（两者都可以使所缘完全清晰呈现）。

因此，就是这个念处，善于观察、专注、锐利，最终成为观智。这是一种正念的特殊形式，通常在世间不会遇到，因为这是培养而来的，令心不同于软弱无力又散漫的心。这是出离性的，而非有贪瞋痴烦恼的世俗状态。同时，因为这种非思考、非概念的正念摄取究竟实相为所缘，而一般世间都视为理所当然或视而不见，这需要许多小时剎那剎那地用功，就如需要许多水滴，才在生命之河中形成这样的正念的冲力和流动。

正如江河流入大海，正念和观也流入三共相和导向无为的名色过程，这就是正念和观的本质契入出世间境地的时刻。经文描述此一境地为道智或八正道。这象是什么呢？我认为是出世间的清明、出世间的寂静、出世间的微细，正如开始观照寂静（即涅槃），这是诸行的平静、微细、寂止……涅槃。涅槃的特性就是寂静（诸行不生）、无为、持续现前的真理。我也认为这是一种本质和现象，因为微细，故常被习以为常的缘起粗相所遮蔽。我认为我们如果有锐利而了了分明的觉知、持续现前的正念、恰恰就处于此时此地，它可以息灭任何烦恼而契入出世间。这道理很明显，因为真理只存在于此时此地。一般来说，必须下多年的功夫来培养那种锐利、精准和力量，才能完全揭开整个无明的面纱。然而，如果我们牢记于心，就有了正确的方位和目的，而且从Ａ到Ｂ划了一道笔直的捷径。

因此，我甚至会在一开始就介绍正念，希望至少有人能了解，也就是说他／她必须清楚地安住当下，而不是抓住「什么」和「谁」以为是当下，只是自然而然安住当下。仅是如此，其他心所也都会到位了。接着，就会体验到正念三个纯粹的形式——清明、平静、柔软。正念不是只观察表相，而是深入观察当下的法，不会遗漏任何现象，或任由现象溜走。只有正念能正面遭遇实相，这也就是我以上所讲过和接触过的《阿毗达摩》所定义的内容。念一旦强而有力，那就不是别的，一定是念处了。

所以，我从第一次接触定义起绕了一大圈，我修行了许多年才发现注释书所说的真义。也许，对注释书的作者是简单而且明显，但对我或一些初学者却并非如此。

在修行的道路上，除了主线之外，许多正念的侧线和形式已经解开或继续在解开，容后讨论。

正念的过程

我们首先必须唤起正念。一开始，多半只是精进的作意，但愿其中多少有一些正念。一旦我们更了知什么是正念，正念的流动和持续的时间便会增进，之后，我们可以努力使正念成为观的正念——没有概念（诸如自我或人、时间、空间等）的了了分明的觉知，跟随并观察禅修的所缘，或是名法，或是色法，它们仅为一个个的过程。简而言之，这种了了分明的觉知只是如实知见这些过程。

正念的运作的途径与心识经由六根门运作一样。视我们取的所缘而定，多在相应的根门运作，然而，一旦定力加深，正念便多安住于意门。发展正念的过程或路径可简述为：

唤起正念 → 正念跟随所缘／过程 → 正念观察所缘／过程的本质

在禅修中取什么为所缘，修行如何进行，都要看谁教了什么，也就是说，视传承、派别、各自的方法而有所不同。

此处的方法以《念处经》（satipaṭṭhāna Sutta）为基础。即使如此，修行还是因人而异。在此则是根据我在缅甸马哈希系统所受之训练而来，然后随着我在西方接触到的修行和教学而有所改进。因此本书不会与一些马哈希中心所教导的完全雷同，但也不会相距太远；然而，我保证这个法门绝对不与佛陀的教法相悖。

定与念

让禅修者保持正念，结果他们往往试图专注变成了修定，却牺牲了念。这可能是由于一般并不强调正念，或禅修者看不出两者的区别，尤其是定和念在一个心识剎那同时生起的时候。

首先，我们必须了解正念。当越熟知没有正念的状态，就会越清楚有正念的状态，也就是说，你看到了其中差别，还看到了效果。其次，要思惟定和念的区别，定是心和所缘的固定和合一，定中有正念则是正定，否则便是邪定，是有害的，因此我强调不可低估正念的清净作用。

如上所述，正念则是用恰当／睿智的作意以及前述清净而善的心质来检视所缘。在禅修中，我们敏锐观察所缘的本质，能够如此，则多多少少会有定。因此，重点在正念而非定力，这样才能保证我们走在通向智慧的道路上。

 

第二部分 念处观禅方法

念处经

《念处经》是佛陀所开示的禅法，在中部（Majjhima
Nikāya）第10经，属上座部巴利圣典。本经一开始就说：「此是使众生清净、超越悲愁、灭除苦忧、成就正道、体证涅槃之唯一道路，此即四念处。」因为本经及其注释书这样看重正念，难怪成为习禅者的基本参考典籍。四念处──身、受、心、法──其实就是建立念处的四个所缘，经中列出各个所缘。每一「卷」之末，引导我们修观，是这样说的：「安住于身，随观集法；安住于身，随观灭法；安住于身，随观集灭法。」受、心、法也是如此。

1. 身念处（kāyānupassanā satipaṭṭhāna）

以身为念处

        1. 安般念
        2. 威仪（行、住、坐、卧）
        3. 正知
        4. 分身（身不净观）
        5. 四界分别观（地、水、火、风）
        6-14. 墓园九相（九种坟场观）[5]

2. 受念处（Vedanānupassanā satipaṭṭhāna）

以受为念处

        1. 乐受
        2. 苦受
        3. 不苦不乐受，即舍受
        4-6. 世俗性的乐受、苦受、不苦不乐受
        7-9. 出离性的乐受、苦受、不苦不乐受

3. 心念处（Cittānupassanā satipaṭṭhāna）

以心为念处

        1. 贪欲
        2. 无贪欲
        3. 瞋恨
        4. 无瞋恨
        5. 愚痴
        6. 无愚痴
        7. 收缩
        8. 散乱
        9. 广大
        10. 不广大
        11. 有上
        12. 无上
        13. 专注
        14. 不专注
        15. 解脱
        16. 不解脱

4. 法念处（Dhammānupassanā satipaṭṭhāna）

以法为念处

        1. 五盖
        2. 五取蕴
        3. 内六入处、外六入处
        4. 七觉支
        5. 四圣谛

其他三个念处也如身念处，都要随观无常、依缘而起、对世间无所执取。开示结束时，佛陀向习禅者保证七天至七年之间，可证得究竟智，若烦恼未尽，也可证得不还果。

天才，荷兰·阿姆斯特丹，2007年

爱因斯坦在这里做什么？他回到阿姆斯特丹的蜡像博物馆了。你想，
如果他修习了观禅会如何？他是一位有大慧根的天才，可能证得阿罗汉果
呢！但要在修禅上有所成就，并不见得非是天才不可，《念处经·注释书》
说这也是给一般才智的人修习的，进根和信根也很重要，尤其在开始阶段。

 

第一章 身念处──建立稳定性

 

缅甸传统的念处

 

本书所描述的方法，绝大多数遵从尊贵的马哈希尊者所教导的程序，我应该先说上几句话才对。

观禅是指可以促生洞见万法本质的禅法，我相信马哈希系统之外、上座部传统之外、佛教传统之外的禅法亦是如此。禅法的传承太多，我不拟在此分析或评断，因为不在本书讨论范围之列。

学习念处的人便知道这显然是纯观的方法，并不以止为基础来培养观智。在精进禅修中培育的持续正念足以产生足够的定力，并产生生起观智所需的清明和清净。这个方法是马哈希尊者介绍并推广的，他曾受教于那拉达（U Narada）尊者（又称杰塔凡纳或明坤尊者Jetavana or Mingun
Sayadaw）。至今，这个方法之所以较其他观禅方法突出，是由于下列几个特点：

1. 修习中大量运用身念处，当然也用到其他念处。

2. 主要使用的所缘为腹部的「起─伏」。

3. 每一观照的过程都以正念标记，而持续增加标记，直到所缘生灭太迅速而无法标记。

4. 行禅与坐禅交互进行，通常以一小时为一节。

5. 鼓励习禅者参加精进禅修，每天日出之前开始禅修（我那时是早上三时。虽然有许多禅修中心晚些开始），晚上十一时结束（有些禅修中心早些结束）。精进禅修期间，固定每日或一周数次小参，报告修行进展。

这个方法是缅甸最通行的方法，并且在1950年代第六次经典结集之后传布到其他上座部国家，目前已传至世界各地，也包括西方国家。

我在多年修习之后，发现这是在许多方面都考虑周全的方法，尤其是对观禅的初学者。这可以建立强固的正念基础，单单这一点，就可带你到较高的证悟境界。同时，如果我们善于观察就会发现，这也可为其他特定修习法门铺路，如心念处和止（samatha）的修行。如果没有以较粗显的身体所缘建立强固的基础，要把修行扩展至其他领域是很困难的。

初步指导

对于来参加精进禅修的习禅者都会有初步指导。精进禅修是我们把世俗事务都暂时搁在一边的正式禅修，至于每日生活中的一般性修行，将在另一章讨论。

以下的指导是给初学者的，资深的习禅者应已知道。这些指导是为了生起正念，而且要达到正念相续。正念一旦相续，可能再加上些许额外的指导，一切就会到位。

首先强调修行的目的，然后清楚说明正念的本质，再下来说明的是所缘，以及如何对所缘保持正念。

我通常会在头几天早晨坐禅中渐进引导，来帮助初学者对身建立正念并在随后生起定力。禅修包括三部分：

i. 坐禅

ii. 行禅

iii. 日常生活

等到已然舒适地坐了一节，观察了一切动作和觉受，禅修者会接受以下的典型禅修引导：

1. 坐禅

注：a──刚开始就开示

ab──以后再加上




效法佛陀，意大利·奥蒂吉里欧（Ottiglio），2007年

意大利村中的石造小屋室内通常多用暗色，这帧照片摄于奥蒂吉里欧
一次小型精进禅修，这是一位认真的禅修者在模拟佛陀坐像禅坐。

2. 行禅

行禅通常在坐禅之前，与坐禅交替修习。行禅有许多目的，也有不同的方式。

1.
快速行禅

这种行禅比正常的速度快些，有时可以非常快，接近跑步。你从总体上觉知足部的动作，同时标记「走……走」，通常步幅中等，动作很可能会发出声响，最好避开人们需要专注的地方，例如禅堂。快速行禅可以在坐禅后身体比较僵硬时当做运动；也可用来甩掉严重的昏沉和顽固的妄念。通常快速行禅十分钟脚步就会慢下来变成中速，有时候也可能会要半个钟头。

甚至这种行禅又可分为两类──一类是充满活力的形式，可以使人清醒；另一类是放松的形式，可以比较悠闲地走，冲淡紧绷的身心。

2.
中速行禅

我们的身心若适合正式行禅了，可以用中等的速度，这是指比一般正常行走速度慢一点。慢下来有个过程，首先放慢身体动作，然后放慢心；这会帮助我们平静下来，更能正念观察。

站禅

i. 先由站姿开始。

ii. 双足靠近，脊椎与颈部挺直。

iii. 双眼下垂但不注视（专注）任何目标。

iv. 向前看容易分心，尽量避免。

v. 双手置于身后或身前，平静地握起。

vi. 如坐禅一样，从头到脚放松。

vii. 将心的专注力放在脚底，注意并感觉那里的觉受。

viii. 以觉知上下扫描身体，注意并感觉身体觉受。

ix. 内心正念标记：「站立……站立」。

站禅的过程与坐禅完全一致，任何念头或声响等生起，都以正念观察，要确定自己没有分心，最终我们是将身体视为一团觉受、振动、生起灭去的整体。

经行步道（
The Ca
ṅ
kamana
）

经行步道是一条专为行禅而设的步道，有时上有顶篷。

建议：

路中不应有物件，也就是说，应该是一直线，这样就不会打断专注力。

路面不应被草遮蔽，因为说不定会有动物住于其下，可能会伤人。

路面不应太粗糙，因为会伤脚。

经行距离一般以20至30英尺左右为宜，然而还是根据各人的根性，有些人会减少到六步，至于宽度可以是1英尺半至2英尺，若要确定走得笔直，可以使用垫子，不然也可以用石头或棍子来标示，如此可让我们更确定。路面应该平坦，细砂是最好的材质，但一块草编的垫子亦可，路面的质感可以促进正念。

行禅

中等速度行禅可以分为一个或两个阶段来进行。

站立，并作意要行走之后，便开始行禅了。当我们注意到自己的作意，正念标记「作意……作意」，然后正念导向小腿肚下方。站立时，整个身体重量都压在脚底，觉受比较明显，容易观察。一旦开始行禅，其他部分也会明显而且易于观察。

于是，我们举起右脚，轻轻踏出小步，脚底平平踏到前面，这样确保在前脚落地以前，后脚不会抬起，一面踏出步子，一面正念标记：「右步……」；当右脚落地，左脚立刻抬起，踏出下一步，正念标记：「左步……」。

我们的视线保持下垂，不专注凝视，只要可看到路径保持笔直行禅即可。

如站禅一样，手可放前面或背后，有时为了放松，双手也可垂于身侧、或者握于身前。

以下程序前面提过：

         正念→跟随→观察

「跟随」可以进展到「紧密跟随」，就如同坐禅，我们会分心思考，也会陷入昏沉，一旦注意到了（我们要特意注意），迅速正念标记「想」或「昏沉」或「看」，然后把心带回足部。如果念头太过强烈，就必须停止行禅，持续观察。不然就回到快速行禅，慢慢地，心便会正念而平静地跟上每一个步伐。当走到步道尾端，想要停下来了，正念标记：「想停」，同样地，正念标记转身的作意，以及转身和停下的动作，然后从事站禅，再向相反方向持续行禅。

起先，我们无法观察到许多觉受，也许只能观察到接触点的压力、硬和软。当专注力加深，我们的动作会更慢，观察力也会更清晰、更锐利。

然后我们可以进一步将每一步分成两阶段：当脚从地上提起时，正念标记「举足……」；当开始放下脚直到碰地，正念标记「落足……」。每一阶段我们要注意不同的觉受，提脚时，可能是轻而紧绷，放脚时，则是重而放松。

3.
慢速行禅

当我们更专注，行禅就会放慢，反之可能亦然，但也不一定。若时机成熟，我们可以刻意慢下脚步，使心慢下来，增进专注。然而太迅速地放得太慢，反而会产生紧绷，因此，渐进的方式比较好。

跛腿行禅，爱尔兰·科内马拉（Connemara）， 2007年

他虽然遭遇意外，腿部骨折，还是来参加禅修。因此他的行禅略异于
一般行禅，然而背后的自然过程仍大致相同。他的决心令人肃然起敬。

慢速行禅也可以分成一个或两个阶段，但也不必一定如此。如果要分成三个阶段，则行禅过程为：

        「举足」──脚从地面提起
        「向前」──脚向前推进
        「落足」──脚放低，踩到地面

慢速行禅要注意以下要点：

放松

我们放慢时，容易紧绷。紧绷增强时，心不易静下来并观察微细的觉受。因此我们一旦察觉自己紧绷，就是停下脚步正念观照站立的姿势并开始放松练习的时候了。

平衡

我们若不习惯慢速经行，慢速经行时常会摇晃，有些人会对每一阶段做得夸张一些，让心比较容易跟上动作。但如果时机尚未成熟，或不够谨慎，慢速经行也会摇晃，而且还会引起紧绷或疲劳。在此建议走小步，脚底离地面近，而且与地面平行。失衡而摇晃的脚步绝不能引生定力。

清楚认知每一阶段

每一步的每一阶段本身都有一系列的觉受，例如提脚的动作含有提起的紧绷，推进的动作更轻，柔软，像风拂过，落足的动作是放松而重的觉受。当脚底落地，脚底会有一系列新的觉受。此处的要点是：不要预期会产生怎样的觉受，只观察一切生起的觉受，我们并不去选择观察什么，只将正念引至步伐的每一阶段，这就是行禅的过程。

可以做到之后，这几个阶段便可进一步分解为四至六部分，这有助于提升正念观照的能力，观照行禅为一个觉受或四大持续变化的过程（请见后面图四行禅不同阶段之图示）。

一旦定力上来了而且持续，心便不再散乱或寻思，而沉入一种平静状态。它随观察所缘而流动，所缘也就是剎那剎那流动变换的觉受，在此我们达到与坐禅同样的境界，可以开始（如果尚未能）放下概念──人、形式、空间、时间的概念，这在概念法与真实法的章节中将详述。

在此之后，还有更进一步的阶段：只专注于意识，这将进入心念处（cittānupassanā）；并且定力邻近更深层次的安止定，我们可能滑入其中。

行禅是修行中很重要的一环，不可忽视，它有以下多种功能：

1. 如「快速行禅」所述的运动和放松。

2. 初步建立念力与定力，为坐禅更快进入更深的定作准备，除去粗显的盖障和烦恼。

3. 有助于平衡五根，打瞌睡时，走快些，专注地提起进根；紧绷时，走得放松些，降低精进和压力。

4. 在一天当中持续保持正念。

5. 因为行禅比坐禅粗显，较易开发出对四大和觉受的直观，观禅需要清楚直观觉受，因为这是直观三共相的基础。

6. 这是典型的建立观禅刹那定的因缘条件和过程，我们必须熟稔。

7. 这有助于将正念和观整合入一切活动，包括日常活动。

在马哈希系统中，禅修者一般遵循一小时行禅、一小时坐禅的交替做法，这可健康地平衡身体姿势，也可平衡进根和定根。这种平衡很适合观禅，因为观禅比纯粹的止禅更需要精进。修止则一般鼓励禅修者坐得久些，来培育更深更持久的定力。

4. 散步

散步有时并不视为行禅，而更像放松，但要知道何时放松、如何放松，也是修行中重要的一环。在忙碌的现代社会，以目标为导向的人们前来参加精进禅修，往往将这种激进的倾向带入禅修。当压力和紧绷足以威胁禅修时，散步就是救星了。如果你是这种类型，最好去有许多自然步道之处，可以把紧张的空气从袋子里释放出来。

这样的悠闲散步，由于心态较为放松，念头和情绪容易偷偷溜进来，眼睛也容易跑到四周环境中去乱逛。我们必须多少保持正念，将心置于安全地带，心不会在幻想、妄念、无明中迷失。这时用的正念也是开放而一般的念。

3. 其他日常活动

我们除了行禅和坐禅之外，也应在其他一切活动中保持正念。在精进禅修中，这会将坐禅和行禅之外的空隙填补起来。我们会教禅修者在一醒过来的剎那就保持正念，听到锣或磬响时，便正念标记：「听」，想要起床时，标记：「想要」，其余「起床」、「站立」、「行走」、「开门」、「刷牙」、「小便」、「大便」、「洗浴」等都一样。同时，进食时的各种活动特别重要，包括正念标记「看见食物」、「拿起（叉／匙）」、「伸出」、「拿来」、「张开嘴」、「闭上嘴」、「咀嚼」、「品尝」、「吞咽」、「喝」等。

这有助于修行之处在于：

1. 将活动放慢。我们会有更多时间让初生的正念跟上并从事观察。如果我们回到正常的速度，往往会忘念，依习性来做事。

2.
以正念标记观照每一个动作。这鼓励我们在特定时间做好特定的一件事，于是有助放慢下来并专注。以正念标记有助于我们将心带到所缘（活动），也提醒我们要保持正念。这对初学者尤其有用，因为初学者很容易再回到思考的习性。在日常活动中，由于牵涉到许许多多的行动，很容易迷失，如果有许多行动必须快速执行，那么可以用较为一般的标记，象是「行走」而非「提起」、「推进」等。

过了一段时间，会出现一种危险，也就是标记变得机械化，其中并未伴随正念。如果是这样，就可以用不同的标记，让它再鲜活起来。一般而言，标记会逐步增加以增加正念的敏锐、迅速和精准。但当修行进入足够敏锐的状态，可以观察到很多很多所缘生生灭灭时，标记会变得累赘，这时只有舍弃标签和名称才是明智的，因为这些只是（有帮助的）概念，我们可以更密切、更即时地直观所缘的本质和过程。

3. 行动之前，要特别注意作意，尤其是主要的作意，比方说会引起主要姿势改变，或引出一连串新活动，诸如「想去洗浴」、「想去进食」等的作意。譬如行禅，注意作意不仅保持整个修习的连续，也可生起观力，同时亦训练正知，正知将容后详述。

所缘的优先顺序

当禅修者开始修行，老师会给他禅修的所缘，也就是业处（kammaṭṭhāna），巴利文的意义为「用功／业行之处」，这也是培育出定慧心所的「土壤」，通常是主要用功的所缘，我们称为「主要所缘」。在用功过程中，我们会碰到其他所缘闯入，而必须暂时转而注意并加以处理，这些称为次要所缘。

人们经常左右为难地问我要注意哪个所缘，因为主要所缘往往消失或被遮蔽，而且有时不只一个所缘互相竞逐。

我们所选择观察的所缘，是由清楚的理性所决定，此处我们仅谈我们所练习的观禅。

1. 首先，主要所缘应为最易培育正念和正定的所缘。就我而言，老师给我的是腹部的「起─伏」。它是从较粗显的身念处所缘中选出，马哈希系统直到现在都以此为观禅所缘。不同的传承会有不同的所缘，其他传承可能用出入息为所缘。我们可以坚持用腹部起伏为所缘，根据开发念、定、慧的教导，保持正念来跟随并观察所缘。

这样做时，其他所缘会进来。这些次要所缘可能是疼痛、寻思、掉举、睡眠昏沉、听见声音或其他身体觉受。轻微时，可以置之不理。例外的是，初学者如现起五盖中的「掉举的寻思」、「迟钝、想睡、昏沉睡眠」时便必须马上处理。如果能及时摘去萌芽的花苞，后来就不致遭到盖障大的侵袭，以致浪费时间，再从零开始。这两盖有最迫切的重要性，因为只要有它们在，若不是没有正念，就是即将失掉正念。

2.
第二优先是主导。主导的意思是非常显著而遮蔽了主要所缘──迟早会把主要所缘抹煞。有时，主要所缘更微细，我们若还是可以观察，那么，就要尽量继续观察；如果真的无法继续，占主导的下一个所缘就是进入我们内心视野的所缘。这通常是疼痛的觉受，不然，我们便再回到身体的觉受。有巨大响声时，声音／听明显而占主导地位，行禅时，视觉所缘／看明显而占主导地位。

3. 如果两种所缘互相竞逐主导地位，就要考虑另外的因素了。也可能两者一起观察，在这样的情况下，「视野」或「荧幕」可以更开放。一个例子是观察腿或身体上两个不同的疼痛点，如果集中注意一者，另一者就会取得主导地位，结果我们的注意力来回奔跑，这样很不安稳，因此，我们扩大视野，同时观察两者，可以令正念稳定。

4. 内在所缘比外界所缘为佳，因为内在所缘可以摄心，外界所缘容易散乱。例如我们要在身体觉受和（不太响的）声音两者之间做一选择，自然以选择身体觉受为佳。

5. 当我们的正念建立之后，就要选择可以清楚体现无常、苦、无我三共相的所缘。观禅便是如此，因为三共相是真正的观禅所缘。其实，从一开始，这个方向往往由老师指引，因此定力或许不会很快建立，但只要有耐心，终会建立。因此，最好观察足以显示「变化」的疼痛，而不要停留在变化不明显的所缘上，诸如平静的心。

有些人可以把一开始就用的主要所缘保持良久，得到满意的结果，也有人有很长时间转换到其他所缘去了。也许是主要所缘很快就不明显，无法停留于其上，或者是另一趋于主导地位的所缘迅速取代了主要所缘。无论原因为何，次要所缘取代主要所缘之后就成了主要所缘。一旦因缘条件变了，又可能换成另一个所缘。所以，在一段时间之内，我们可能有不只一个主要所缘。

这都没有关系，要紧的是正念必须持续流动，一旦建立了正念的持续性，定力也就到位了。当然，如果我们能固定在主要所缘之上的时间越长，那么定力增长就越快。

 

————————行禅时————————

图四：所缘优先级流程图

修行进程中的注意事项

假设我们已经从基础指导中知道了如何做，而且也开始修习，我们会发现做起来并不如听起来那么容易。

首先，就是要达到正念，也需要奋斗一番。禅修者在一开始为基本定力而奋斗时，必须清除最常见的盖障，这无非是烦恼、负面情绪等，必须以正念取代，正念必须加以接管而成为基本习性。当我们有定力，排除了五盖，所缘将会清晰，正念也更锐利，便可以穿透所缘，体验实相。更深度的智慧不断净化内心，终达证悟。这些过程在以下章节都会提到。

攀登每一座山峰

身念处（Kayānupassanā Satipaṭṭhāna）

第一个念处利用身体及其活动来培育正念，这不是指随便的任何正念，而是指特别的正念，经专注、磨锐后可以穿透实相，达到证悟。我们可以利用它为第一个基础，因为（与心相较）比较粗显，而且易于跟随，也没有疼痛觉受的压力大。然而，对偏好内心挑战的人，可能会觉得无聊，即使如此，这类禅修者仍须培育这个念处，做为强固的基础。

当今，我们可以看到许多身体运作方法和疗法，像各种运动，如能保持正念来做，则进入正念运作的领域。但如要算是禅修，还需要更多的约束和专注，因为禅修是心的调控。至于说要算是身念处的正念运作，则需要更深的努力，才能带来解脱的智慧。

两个身体，两种实相

一般人所称的身体，我们称为世俗身。实际的人，包括形体、器官、四肢，构成外在实相，和内在实相相对。内在实相称为究竟实相，它们包括破除概念的觉知所认识的色法。

在身念处的章节中，我们从外在实相开始，然后进入内在实相。然而，外在实相也很重要，它可以建立对身体的正确态度，这也是戒的因素。也就是说，我们认为身体并非用来耽溺于感官享乐的，而是为开发真正的快乐。为了这个目的，所以对身体部位和坟场（即尸体）修不净观，来克服欲望。身体为培养正念和定力提供坚实的基础。

还有更直接修观的方法，例如姿势、正知界差别。出入息本身可以修观，也可以修传统的定，大部分人是根据经论中出入息开示，先纯粹做为修定的训练，虽然在《念处经》中，它更直接用来修观。

身体觉受

当今，许多（要不是大部分的话）禅修者运用出入息或（腹部）起伏为主要所缘。在修观时，这些所缘实质上都是身体觉受，当你以观禅正念来观察时，你就能够认知三共相。

一次有人问我：「老师甲要我观察出入息，老师乙要我观察腹部起伏，你为什么要我观察身体觉受？」我回答他：「无论你观察什么，出入息或腹部起伏，最终你都在观察身体觉受，实质上是色法的四大。那么，为什么不直接就从身体觉受开始？」他表示同意。其实还值得一提的是，他刚好两者都努力过多年，但并未得到相当的定力。也许你会将他归入过度思虑型的人，但我还遇到过更糟的人。

这是当我教导「思虑」型人时所注意到的情况。他们可能非常习惯以目标为导向，所以首先，你要他们观察腹部起伏或出入息，他们会过分努力，试图跟随一个不可捉摸的所缘，并且紧绷起来，结果常是灰心，甚至放弃。其次，他们无法专注这些所缘，因为不习惯「在身」念身，他们比较「在脑」思维。你若无法感受到比较粗重的身体，你如何专注鼻下的那一小点？因此，我会暂时搁下这两种主要所缘，而去处理更基本的事。

良好的前行可培育直观身体觉受的能力，所以我用放松和感受的禅修前行着手。我们一旦熟练，要跟随一切身体觉受就不是问题了。

四威仪

 

1. 坐姿

禅坐时，以了了分明的觉知从头扫描到脚趾，可算是坐姿的正念，这可以用任何姿势来做，但一开始，应用于四种主要姿势──坐、立、行、卧──就足够了。这有多种进行方式，以下举出几种：

最简单的方式是只以觉知扫描坐姿。我们可以正念标记「坐」，把正念导向维持正直坐姿的内在力量。有诸多这样的力量，常常是支持力，和肌肉骨骼系统结构有关，最明显的支持力在背部，尤其是腰椎部分。从此处出发，我们可以觉察到别的部位的其他力量，像肩部、臀部、腿部。标记「坐」和「触」相互交替，后者把正念导向身体表面的觉受。虽然身体表面不小，但最明显的觉受是在下盘──腿、臀部──因为身体的重量压在其上。仔细一点，我们可以感知许多觉受，会发现同样的觉受也散布在身体其他部位。

人们常常从观照「坐」、「触」开始，那些触点可能愈增愈多，有一种禅修传承观察四十种以上的触点。

这可以玩出许多花样──我们可以观照「坐」、「触一」、「坐」、「触二」；或「坐」、「触一」、「触二」、「触三」……，等等，可以有无限的组合。如果我们能这样做，正念形成了势头，妄念便不会趁虚而入，于是可以得到相当不错的定力。

图五：坐禅体验领域

然而，我们必须知道，这不仅仅是使心专一，而且必须保持正念，并观察身体觉受的本质，以清明的直观来认识色法的特质。

因此，本书所建议的方法是以清明的正念由下至上或由上至下扫描身体，每一次觉知触到下盘（腿、臀部、手掌）时，就体会那里的觉受并加以观察。这样可以对身体其他部位的觉受更为敏感，当我们向上扫描或离开下盘之后可以感觉到这样的情形。

图六 正念觉知的移动

过了一段时间，我们会有很多觉受，而且身体会失去截然的轮廓／型态，只感到身体是一块不断改变的觉受，如能量流动的水流、波浪。某些点若比较明显，我们就停留久一些。这和其他禅修传承（葛印卡）的观察有所不同。葛印卡的方法是缓慢扫描身体每一部位，有时可以停下来，但并不鼓励这样做。而我们鼓励大家若是某一部位特别清晰，可以停久一点，这样定力可以增长得快一些。

直观觉受／四大

「觉受」一词需要一些澄清，在此是指六根门中任一根门所觉知的外尘。觉受也可以指身体觉受和完全属于名法的心受，两种定义有时互换使用，因此或许会引起混淆。我在本章中用的是第一个定义；如要用到第二个定义，会特别指明。

依严格的《阿毗达摩》来说，四种根本色法是地、水、火、风。身门（根）识知其中的三种，水大虽与其他三者有关，却只显现于意门／根。在实际修行中这种分别不是非常明显，只是水大不一样，它比较微细，较后感知。在此需要提醒读者，地、风、火也有较微细的形式。四大的描述如下：

a. 地大：广延的大种色

    特相：硬性
    作用：（做为俱生色法的）支柱或立足处
    现起：接受
    近因：其他三界

    当我们感受到硬、软、粗、滑，便感受到地大。

b. 水大：流动的大种色

    特相：流动、溢出
    作用：增强其他俱生色法
    现起：把（同一粒色聚里的其他色法）握在一起或黏着
    近因：其他三界

    当我们感受到黏、物质流动、分散、散布，或聚集成块，便感受到水大。

c. 火大：热的大种色

    特相：热、冷
    作用：使（同一粒色聚里的）其他色法成熟
    现起：不断地使柔软
    近因：其他三界

    当我们感受到热、冷，便感受到火大。

d. 风大：移动及压力的大种色

    特相：支持
    作用：（导致其他色法）移动
    现起：带动（俱生色法从一处）到另一处
    近因：其他三界

    当我们感受到移动、振动、紧绷、松弛，便感受到风大。

此处所下的定义，是指导我们将正念导向何处。举例来说，当我们将正念导向脚踝的触点，可能体会到硬，很明显是地大，过了一阵子，会热起来，即火大。对心眼（mind’s eye）来说，则有各种各样的现起，例如火大，通常是这样描述的：

    1. 体温之火
    2. 成熟和变老之火
    3. 发烧之火
    4. 消化之火

风大则是这样描述的：

    1. 上行风（移动），如呕吐
    2. 下行风
    3. 腹内肠外风
    4. 肠内风
    5. 肢体循环风
    6. 出入息风

除此之外，当我们直接感受到四大，它会以不同的形式出现，取决于那一剎那所现起的因缘。

一旦我们克服了一开始的散乱，能够直接专注于觉受，接下来要紧的便是如何培育对四大清明而敏锐的感受。

（在某些传承中）一开始先完整地（在概念上）学习这些色法的本质，然后观察身体如何感受。禅师会教我们要稳固地抓住这些特相，即使如此，我们最后还是必须放下，并注意它如何随因缘条件而变化。

因此，真正重要的是不断增进觉知的清明，心愈清明，所缘就愈清明。其次，我们必须清楚记录本身的体验。我们经常鼓励禅修者在一节禅坐完毕（而非在禅坐当中）能清晰地将感受描述出来。第三，我们必须培育正念的探索层面，这能使我们对现象产生更广、更深的视野。

所以，假名施设、概念安立在一开始是有助益的，但最终必须发展出直接、非概念的、探索的正念，而且愈早愈好。

意门

在此强调的是意门的直观。以佛教的理解而言，心经由六根门来运作。

    1.眼
    2.耳
    3.鼻
    4.舌
    5.身
    6.意

前五根门称为净色根，接收五种外境：

    1.色
    2.声
    3.香
    4.味
    5.触

第六根门是意根，向深而广的法尘敞开。法尘包括一切，所有深定和深观都由此门生起，虽然它一开始仍与前五根门有关，知道了这一点，便可确定修行的方向。

人们经常将心和脑连在一起，结果心在头中，这会妨碍禅修进展，因为这样把禅修操作限于粗显的身体，所以他们发现难以完全沉浸在意门中。我常常告诉他们把头给忘了：「现在你们都是无头禅修者了。」如此一来，觉知自然会降至胸部，然后可以移至身体任何部位，心愈能直接涉入所缘，就愈能看清楚所缘的特性。若将心和头联系在一起，观照所缘就像用眼睛看一样，这样会引起多重问题，因为我们非常努力专注并观察时，紧绷会累积在头里面，尤其在两眼之间；这也使我们不能得到深定，因为深定只能在意门生起。

所以，第二个重点是，不要「看」，而要「感受」所缘，这不是视觉，但我们常常倾向运用视觉。这一点会非常有助于进入超越形状和形体的非概念的观照。

图七

2. 行禅

同样的原则亦可运用于行禅。一开始，让正念连续跟随行禅的过程，一旦可以保持正念，我们便观察是什么构成了这个过程。我们也是经由意门直接体验足部的觉受／色法。

行走较快时，对这些特质的感知起先是一般性的，然而若要真正注意到足部的觉受，一定要慢下来，就像心在脚上或脚与心同在（胸部高度）那样来体察和感知觉受。一步通常可细分为几个阶段，若能观察到愈多阶段，便走得愈慢，这使我们能密切地感受或观察所注意到的东西。这里又要注意一个重点──我们将正念引至足部，却不预期我们会感受到什么，有如从开动的火车窗户望出去，这一部分是定；我们的重点在正念，亦即清楚知道窗外有什么。举例而言，我们踏到地上时，不要去期待会感受到什么，那一剎那生起什么，就注意什么，观察它，于是我们知道「噢，这是硬。」或「噢，这是软。」同时注意那是「地大」，而且依赖因缘条件（像我们多快或多慢放脚），我们可以感受硬还是软。

我们也会注意到一步的每一阶段，都有它自己特有的一系列的觉受。《念处经》的注释书提到最明显的色法，上升的动作显示火大和风大的轻，下降的动作表现出水大和地大的重，其实每一阶段本身又是由许多过程组成的。

当我们走得非常慢，具有正念，跟随并观察觉受，脚的形状概念会慢慢淡出，将会只有色法流动的过程。

最后，处于某种程度的正定和正念时，觉受看似不断重复，但定力加深之后，我们会进入一个不一样的「世界」。觉受会非常微妙，像很多微粒生起灭去。行禅的本质和经行时定力如何生起，将在另一章中讨论。

3. 站姿

站姿出现于坐姿和行姿之间。通常站姿不如另两个姿势常用和长久。站禅也有同样的程序，我们用觉知上下扫描，感觉身体的觉受，标记「站立」、「触」、「站立」……。

脚要稍事分开，来维持稳定。如果要站得久些，有时可在脚下垫一层薄而软的垫子，以缓和身体的重量。一个能明显注意到的情况是「摇摆」，对此我们标记「摇摆」。也可以站得靠近墙壁或支撑物，心里会更踏实。

站姿一个有益的功能是提起精进。睡眠盖很强的时候，我们用站姿而不用行禅或坐禅，我们也可以在观照「站立」和「触」之间插入起／伏。

4. 卧禅

这种「奢侈」或「禁忌」的姿势，通常是不用的。除非一直想睡，非躺卧不可。然而在躺下睡觉或起床时，还是需要保持正念。在生病期间，或者精进过度而且身体过分紧绷时，也很有用。此处考虑的因素是精进力，躺卧时并不运用身体，这又影响了心的精进，因此我们必须很警醒，要不然便会进入睡眠。卧姿有许多种，我们建议右胁而卧，原因是不会压迫到心脏，这称为狮子卧。我们也可卧另一侧，或仰卧（尸式）。右胁而卧时，我们扫描身体，感受并观察身体觉受──「躺下」、「触」……在这些标记之间也可以用出入息或腹部起伏。

如果我们想要入睡，便应该更放松、更表层地观察觉受，要不然我们会睡不着。

姿势的平衡

有人说，不平衡的姿势会引起疾病，当某一姿势维持太久，身体系统便会受到过多的压力，这是我们必须有规律地变换姿势的理由之一。例外是进入深定，可以让我们长坐数小时或数日而不会有害。一般而言，我们必须在行、站和坐之间保持平衡，躺卧则是休息的姿势。如果我们的定力不深，须记得久坐未必有益，变换姿势也有助于平衡定根和进根。

出入息

当今，出入息是禅修者常用的所缘，上座部的出入息本于《安般守意经》及其注释书，在《念处经》也有提及，只是不那么详尽，因为此经的重点在观照出入息行的生灭。

第一阶段的指导是：

1. 入息长时，了知「我入息长」

出息长时，了知「我出息长」

2. 入息短时，了知「我入息短」

出息短时，了知「我出息短」

3. 修习：我当觉知（息之）全身而入息

修习：我当觉知（息之）全身而出息

4. 修习：我当寂静身行而入息

修习：我当寂静身行而出息

一开始，我们可以正念数息一至五或一至十，专注于鼻端附近出入息的触点，这其实是定的练习，但在开始阶段实在无害。要是我们开始修纯粹止禅，那么就一直练习，直到禅相（心的影像）出现，由此我们可以培养定力入定。

修观的禅修者则不一样，在近行定已克服五盖时，就要丢掉数息或「长」、「短」息的概念，并跟随和观察鼻端的觉受。跟随出入息也有好几种方式，有人从鼻到肺的下部再返回，有人感受双眼之间的觉受。有人甚至引导到心脏部位，我觉得这颇有效果，因为迳直将觉受带至意门。

注释书建议我们专注鼻端，有如锯木只专注于接触点，这是极为有效的修定方法。但另有人说最好不要将出入息与身体的任何部位连在一起，我认为这样的方法比较轻松又没有压力，因为把身体的形状放到了一边。

专注于一小点显然是侧重修定，这样很快便会生起轻安，出入息愈来愈细。这时如果我们的正念不够敏锐，正念之线会断落，必须再重来一遍这个过程。

在修观时，我们必须方向明确。我们很容易放松并滑向相对容易些的止禅，甚至落入睡眠。必须更加警醒，以免失掉微细的所缘，以及观察随每一出入息而生灭的色法。由于所缘与专注点非常微细，最好从出入息与鼻端／鼻孔的触点延伸到周围的区域，区域愈广，便有愈多觉受可观察，也会继续保持在观的道路上。

修止时，我们在近行定、一个或多个禅定之后，切换到观禅，我们将正念引导至名法和色法的生灭。名色可与出入息有关，但不一定非得如此。

很明显，当我们放下了概念，也放下了对身体形状和部位的概念化，但因为心对出入息感到熟悉，心会固定在此处的四大，虽然也并非人人如此。我们很容易切换至观察任何身体部位或过程的四大和共相。

腹部的起伏

 

观禅中的腹部起伏是由马哈希传承系统所推广的。听我的老师说，马哈希并非采用这种技巧的第一人，而是从他的老师明坤（Mingun）尊者学来，又发现学生能从中受益。自此以后，这种修行方法已传播到世界各地的弟子中间。

然而，这也受到缅甸和斯里兰卡佛教界的诸多批评，他们称此为「腹部禅修」，争论说佛陀仅教导观鼻端的出入息。对不陷入字义之诤的修行者，答案其实很明显。如《念处经》所说，佛陀在正念专注鼻端出入息之外，确实教导过其他所缘。

观察腹部起伏的所缘为：

    1. 触尘（phoṭṭhabbārammaṇa）发生于身净色（kāya pasāda）
    2. 十八界中有触界（phoṭṭhabba dhātu）
    3. 四大中有风大（vāyo dhātu）
    4. 腹部内有肠外风

只要我们能够超越形状和形体的概念，就会奇怪这怎会成为问题。当观察腹部起伏，我们（应该）最终（也许经由一些指导）正念专注于明显的运动、紧绷等过程。

起伏通常指呼吸时腹部发生的觉受过程，这最好是肚脐上方的区域（不必一定要是一点），靠近横隔膜区域。这里的组织比较软、比较有弹性，因此动作易于辨明。再下方，肚皮比较紧绷，动作会受限。然而，女性较习惯于胸式呼吸，也许靠近胸部的上腹部，观察起来比较显著。

一般在入息时，腹部向外扩张，但也不一定如此，也许刚好相反。也可能有出息，但根本没有动作，尤其是出入息细而浅的时候。如果适合的话，我们那时可以观察仍在腹部发生的觉受。如果观察不到的话，我们便应回到「坐／触」所缘或其他的身体觉受。所以起伏不是出入息，虽然与出入息有关。

观察的时候，我们再一次强调我们是「感受」，而非「看」（创造一个视觉影像），觉知只是「坐」在腹部的所缘上，首先跟随所缘，更熟练之后，就像冲浪者或船在航行。

首先，我们正念观察，注意升起、扩张的动作，标记「升起」；注意降下、收缩的动作，标记「降下」。我们保持正念，尽我们所能仔细观察，并注意现起的一切现象。

当我们刚接触这个所缘，我们可能认为它是一条会移动的线。或许我们仍把它想成汽球的形状，这种自动的概念化在所难免。但一旦对色法自性的觉受清晰，概念就会消失。我们应观察起伏自性的细节。首先，观察每一起伏的自性（如长、短；快、慢；紧、松等），待能力增强之后，可以观察到每一次起伏之内的细节变化。为了鼓励直观流动／变化，我们可以标记每一起伏好几次，如「升起、升起…」、「降下、降下…」，这也有助于将心保持在当下现起的一切。

开放和狭窄的觉知

 

观的所缘是一个过程，也许该说是一些过程？当专注这个过程并不受某种最明显的元素（如风大）所支配，我们会有比较广阔的视野。

举例而言，观察起伏的时候，我们会注意到：

1. 会干扰的外在所缘，例如声音、念头。

2. 在腹部所要观照的目标（即起伏）之外的所缘也会出现，诸如热或声响。

3. 身体其他部位明显的所缘，例如疼痛。

虽然所缘有不同的来源，不高度专注时，心眼也会看到一道巨流，其中有主要所缘和其他各种所缘在一起。

图八

我们不应推走或否认实际已进入我们正念业处的所缘的存在，否认它们就是不如实见到它们的生起，因此必须如实观察并报告它们。然而一旦专注力增进，我们会更高度专注于一个明显而占优势的四大／法的过程。业处一旦狭窄了，定力便增强。再者，我们必须确定正念仍然开放，可以洞见三共相，即真理。

开放的觉知可以说有几种类型：

1. 完全的开放觉知

这是指我们对六根门所生起的一切完全开放。它最具灵活度却也最容易散乱。无论如何，我们仍然努力于这块区域，频繁的程度从「有时候」到「经常」。

a. 视野开阔的情形──有如同时觉知一切现象。

b. 对一个所缘一时专注更深──有如撞到一个所缘，再撞到另一个，这样我们的心仍对六根门生起的任何所缘开放。

2. 专注于意识（心）的开放觉知

这种觉知与前一种的区别在于：这是所缘到心这边来，前一种是心到所缘那边去。这一种的定力比较稳固，主要在于意识（心）的观察，前一种则并入法念处。

3. 收拢的开放觉知

这是窄化至身体或身体部位，所以不那么开放。然而，仍有许多所缘有待处理。好处是定力比较快上路，但仍然保持相当广的觉知范围，足够保证我们对现象变化等等而修观的所需，不是纯粹的止。这也很稳固。

4. 狭窄觉知中的开放

狭窄觉知意为正念窄化到单一特定的特相／特质或点的单一过程，例如：只是一个动作或鼻端的一点。定力会如预期的那样很快生起，但仍需有那么点「开放」以便穿透事物实相。有如看显微镜里面不看其他，但我们必须不断增加放大倍数。我们会看见所缘更多的变化。

5. 行禅中的开放

在行禅中，开放的觉知比较明显。我们睁开眼睛行进，一定会比闭眼坐禅遭遇更多的外在所缘。以上所涉及的（1-4）四种开放觉知都会产生，但（3）是觉知的主要所缘，也就是足部。（4）比较不普遍，除非走得很慢。当剎那定加深，将会以1（b）的形式出现，转变成为（2）和（3）。如果考虑观禅发展的重要性，开放觉知就不应被低估。当五盖镇伏，定力可以达到未到地定，开放的觉知在更大范围让观禅自由发展。

出入息禅修 vs 起伏

当传播改善，世界变得更小了，我们遭遇着超载的资讯和选择，禅修也不例外。不幸的是，资讯与智慧并不一样，许多更深刻的体验仍以口诵传承，这类事不容易传播。

因此，人们遇到许多禅修技巧，结果不知要下决心学习哪一种。如果我们窄化到佛教禅修传统，再窄化到上座部观禅，两个最常用的所缘便是专注呼吸的出入息和专注于起伏的腹部。即使如此，仍在个人和团体间引起矛盾，我不欲介入细节的争论，仅提出我观察中明显的几点。

出入息
腹部起伏
1. 区域小 1. 区域大
2. 所缘范围较小 2. 所缘范围较多
3. 柔软、平静 3. 粗显些、可能有疼痛
4. 很快变得微细，因此可能变得不太明显 4. 粗显的所缘更可显露变化

个人的根性暂且不提，很显然出入息禅修能较快提升定力，而起伏比较适合观禅。一旦我们实修便不难看出。除了这一点，今日大部分出入息禅修传承都引领我们修习止禅，再修习观禅。其后的观禅有的用出入息本身，也有的用其他所缘。腹部起伏的传承通常是一种纯粹观禅的工具，如果你时间不多（谁不是？），这是比较直接的，但不意味我们后来不会修习（有益又有用的）止禅。

那么两者都修习，如何？不要朝三暮四！但这也是可能的，我们需要正知来避免冲突。有些两者都修习的人确实遇到困境。如果我们真的觉得不统一，那么我的建议是两者都放弃，回到「坐／触」所缘。我们修止时仍可用出入息。

正知

在正知的一章中，我们可以看到正念如何在日常生活中应用于一切活动。

    1. 来回走
    2. 迳直向前看和向旁看
    3. 穿僧袍或衣服
    4. 进食、喝水、咀嚼、品尝
    5. 大小便
    6. 行、住、坐、入睡（卧）
    7. 醒觉、语、默

提起、跟随并观察正念的过程是同样的，但必须提到正知（sampajañña）的意义，这在修习中是很重要的因素。

正知是以平衡的方式清楚、精确、全盘（一切层面）地知悉。

这里所提出的定义很类似经文中一开始提到的正念。然而我们继续把经文的阐释读下去，就会发现它在修习中广泛的功能。其范围涵盖从一开始正念的净化和澄清方面，到健全地调节和整合禅修到生活中，直到更深的证悟，也就是智慧。因此正知的四方面是：

    1. 目的正知／利益正知（即：动机、作意、行为和心理冲动的本质）。
    2. 适宜正知（即周遭的因缘条件和情况有多适合我们的目的）。
    3. （禅修者的）行处正知（即生活的各个领域，如何为禅修所涵盖）。
    4. 无痴正知（即深度修行和实相本质的证悟）。

前两者由观察「作意」而得知，在每一行动之前，必须作意（自觉或不自觉）。如果我们保持正念，便可理解其目的和适合性。

举例而言，在行禅中，双眼向下垂以避免不必要的眼光接触。然后，有人或有动物走到我们面前，我们便向前看。一种冲动令我们向前看，为什么？因为有作意或冲动要如此做。在这种情况下，并没有特别的目的──这是自然反应，但仍然是反应。如果我们正念足够，便可以在向前看之前捕捉到「冲动」或「作意」。

但当我们行禅时，是保持正念的，所以一般不适合向前看，以免分心。结果可能有另一个「作意」生起，想去和那人说话。只要我们能够在发生的那一剎那捕捉到，便会知道作意的目的──为什么？如果只是无聊，目的便不对了；如果那人正在行禅，那也不适合。所以你看，只要捕捉到「作意」或「冲动」，我们便具有「目的」和「适合性」的正知。试试看在其他情况下会如何。

只要我们应用了带有正念和正定的正知，便会建立并增强正确判断修行的技巧或能力，然而，还是有一些注意事项：

1. 捕捉目的的能力，因为作意和冲动非常迅速、深隐、微细，可以达到心较深的层次，诸如隐藏的动机、情绪、计划和其他更深层的原因，这些通常不会在显意识的心上显示出来。

2. 适合性一事，也视我们接触的信息和生活经历而定。它们形成心识借鉴和参考的基本讯息和数据，常常包括很不熟悉的习俗和文化。但如适合性仅就修行而言，那么环绕着情境的心之状态就会有很多值得说的了。

3. 这两者即我们所称的直觉，指一种比显意识的心所知道的还要更深更广的感觉。

4. 这份正知有多迅速有效，全视我们的修习而定。只要我们越熟练，它就越像一个有效、自动、内嵌的电脑，很快便告诉我们做什么不好，不做什么才好，以及为什么。

这便是正知如何发挥作用以维持生活中的行持，当然这是指禅修，也就是说，此时禅修等同于生活。

但这很清楚，一开始我们可以这样做，并且只在情况不很艰难时保持正念。即使在精进禅修当中，条件应该比较有利，但也不见得都尽如人意。但随着修行和体验的增进，我们能够将修行延伸至比较广的领域。从坐禅、行禅到日常生活，都可以维持相当不错的正念和正知。然而，仍有时间和地区是不适合的，象是道德基础受到侵越的地区，如有杀戮、伤害、偷盗、欺骗、性犯罪、虐待、嗑药酗酒等。如有可能危害我们正直的人格，也最好避免。

从技术层面讲，人们说正知的领域与四念处并无不同，说它的最终所缘是实相──名色过程和一切事物背后的真理——也没有错。只要我们能够与实相保持联系，并保持正念和正知，那么我们就是在自己的领域当中。而在此之外则是危险区域。

只要加深正念和正知，便能穿透表层现实和概念，能够更深体验内在本质。除了由无常、苦、无我表现出来的实相，没有别的，这是成为无无明／智慧的正知。只要用「看见并理解诸法无我」来阐释时，一切都很清楚了。

伸头出来，荷兰·阿姆斯特丹，2005年

有一只小狗走到阿姆斯特丹市郊，从篱笆的小洞伸出头来，开始吠叫。
可惜它只能这样，但它仍好好看了一下篱笆的另一面。许多人对实相
是盲目的。即使是一周的精进禅修，观禅也有助于你哪怕仅仅一窥世
间的实相。于是你会希望出离这个世间。

 

第二章 受念处

 

观受──穿越大海

身念处就像走在地面上，先是稳固，然后变成泡泡。而受念处就像是你的脚已经打湿，不久就得游泳了。

名色现象清晰时，受很自然就脱颖而出了。触是受的近因，给受生起的理由。在所有的感受中，疼痛的感受最粗显。难怪初学者往往很早就会面对这个困境（或者说是挑战，如果你是比较正面的类型）。但受其实没那么糟，受也有乐和不苦不乐两种层面。

什么是受？

受的定义是品尝所缘的自然现象，像国王品尝食物。我还下了另一个定义，对有些人可能比较容易理解。想象一下，你扔一块石头到水中。那石头代表所缘／刺激，水则是心。一撞击就立即导致涟漪。这种撞击是触，涟漪也就是受。

受有三种：（1）苦受（2）乐受（3）不苦不乐受。苦受和乐受又可以再分为身受和心受。身体方面，有身之乐受和身之苦受；心理方面，有心之苦受（有时称为忧受）、心之悦受和心之不忧不悦受（也称为舍受或中性受）。因此，受可分成五类。请注意，身体没有中性的受，这是由于它受直接撞击较强之故。另一个值得注意的是，《念处经》提到世俗性和出离性的受 [6]，这和所缘有关，因为所缘可以是世俗性的或出离性的。

觉受（Sensations）

另一点值得关注的是，「觉受」这个词容易归入身受，它也可以指感官的所缘。因此，所有六根的所缘，都可以称为觉受，但一般是指身体的所缘，即色法。读到这个词时请谨慎判断。

身之苦受

初学者新接触观禅时，第一课可能就非常痛苦，这是由于姿势或疾病造成的身体疼痛所致。无论是何者，选择一个合适的姿势会使第一课容易些。

传统的双盘姿势（a）通常认为是最佳姿势，因为脊椎直立，有助于注意力的警醒。但对于初学者，膝盖和踝关节的疼痛会很严重，除非你的腿无骨无筋。

单盘（b）或缅甸姿势（c）往往是较为普遍的选择。常见的双足交迭式（d）是另一种可能性，但最终会在脚踝上造成压力。侧坐姿势经常用来做为改变姿势或为女士穿着沙龙时之用。无论采用哪一种姿势，都要保持脊椎相当直立或自然弯曲，不致太紧绷。平衡的姿势有助于保持平稳的专注力。手可以交迭放在腿上或膝上。有老师侧重于手指的「手印」（mudras），但我不认为非常重要。有人建议，舌头应轻抵上颚，似乎可保持能量的流通循环。我从来没这样做过，对我并不重要。但是，可能对其他人很重要。

保持身体稳固却仍然放松舒适，同时保持心的警醒，这是有必要的。坐在椅子上不易警醒，但我认为如果坐在地板上太痛苦，倒不妨事，但应注意背部不要靠在东西上，因为往往会失去警觉。座垫有帮助，已成为重要的禅修配件，但不要用太软的，不然你会陷入未知状态──可能是睡眠，醒来时会背痛。

我个人认为，用一个薄的、硬的座垫来当基座便足够，再用毛巾垫高臀部，帮助脊椎直立。

但不管用什么垫子，疼痛迟早会厉害起来。疼痛还不强时，我们应该依靠主要所缘建立正念和正定。直到疼痛强大到足以令心散乱，再加以处理。起先，疼痛不会持久，所以可视为次要所缘，等疼痛过了或可以不管它时，便再返回主要所缘。然而，只要疼痛变成最明显或持续不断，就应成为主要所缘。

我们如何观察疼痛呢？我认为最重要的因素是动机。我相信我们并不是修苦行，然而没有牺牲是不会有收获的。我们从禅修中所获得的好处远大于我们碰到的小小痛苦。但如果我们看不到这一点，是会沮丧的。另一个建议是，将此做为一个培训课程，要有耐心，而且，噢，是的，我们都需要更有耐心。这样也有帮助：告诉自己，如果不想要，大可不必经历这个过程。最后，最要紧的是知道如何处理疼痛。我一直好奇为什么有些人可以承受这么多疼痛。经过这么多年，一定会从疼痛的觉受中学到不少。无论学到什么，一定会使生活更快乐。

再次提醒，第一要务是落实正念。有一个常见的错误，就是专注于疼痛。结果是，它会放大，抓着我们，好像狗牙深深咬入你的肉中而不松口。如果我们记住我们的主要目的是发展正念，那么专注疼痛就不适合这个目的了。

谈到疼痛，落实正念就意味与它和平相处。这意味着放松，承担下来，有如承担一个困难的任务，如果像照顾生病的孩子便更好。我想我们至此谈到了受念处的要点── 接纳的心态。

我们始终认为疼痛和可怕的事情有关，如受苦、死亡等，其实未必如此。如果我们保持正念，是可以扭转形势的，疼痛可能是使你因祸得福，它也可能变成更好的东西。

因此，疼痛要是来了，不必惊慌。如果必要，深吸一口气，平和地接受，就像用一块棉絮（也许一大块）吸水。当你能够完全相安无事并接纳，甚至到可以睡着的程度，那么我认为你已踏出了第一步。带着疼痛入睡很少见（有些人在疼痛不很强烈时，是可以的），所以疼痛帮我们保持清醒，因为它很强烈，会黏着人，定（即心一境性）会自然跟着生起。这不是很有反讽意味吗？我们想要建立专注，所缘却往往溜走了，而在这种情况之下，我们要是散乱了，疼痛会叫我们回来。我们要是睡着，疼痛会把我们叫醒。而疼痛是产生观定的一个独特所缘，因为三共相非常明显。因此，如有正念，疼痛便成为功德。可以把它比作一位严格的老师或坦率的朋友，给你直率的意见。如果能保持冷静并倾听，便有不少可以汲取的东西。当然，在身体和心理上也有限度，这是我们必须注意的问题。

抓牢，捷克·布拉格，2004年

我真希望我们到最后不会变成这种姿势。虽然对别人来说，
事实已经如此，而且都到那么高了。同时，只要在援手来
到以前抓牢就成。这是另一个耐心的象征，不常见，但必须加以培育。

限度在哪里呢？这就是在心理上我们不能再保持正念的时候。在胜算是50比50时，仍是一个培训期间。而当它下降到接近零，就离开一会儿，容后回来。身体上的限度就更不易判断了，但是，如果你聆听各种迹象，它会告诉你的，像无法控制的颤抖，打寒战或大量流冷汗。我认为勉强自己很不明智，因为可能会损害身体健康，健康仍然是一个重要的议题。但是，如果死亡反正就在眼前……就没什么选择了。我们再一次在此强调观禅中正念很重要。我们应视疼痛仅为一个现象，能够正念观照痛苦时，应视为「非我」、「非我的」、「非我自己」。这个表述实际上指的是一个从禅修生起的观智层次，虽然相当初步，但初学者还可能达不到。然而，知识上的理解或提醒自己这件事实，也有助益。至少应有一些离执以便能和疼痛现象保持距离。

这意味疼痛可以这样观察：（1）直接，就像握住公牛角；（2）保持一段距离，如从远处射击一个目标。两者中以第一个选择为佳，因为它将正念带近疼痛，即使没有进入疼痛，至少可获得最佳的景观。如果压力过大，那么就采用第二个方法；虽然也会有用，但观察会差一些，不过最终可能还是会靠近疼痛。

因此，第一步是正念地瞄准最痛苦的部位，如用有力的手紧抓住毒蛇的脖子。你直视它的眼睛，说：「嗨，我抓住你了，你不会咬我，是吧？」能够维持正念，就会在那正念上产生定力。下一步是正念观察并研究它 。因此，你深深注视毒蛇的眼睛，说：「现在，我会深入研究你，知道你所有的秘密。」

于是你通过疼痛如何移动和变化，来观察疼痛的类型，就像你观察毒蛇皮肤的颜色以及它如何旋转和蠕动那样。

疼痛的类型有哪些？热痛、冷痛（与火大相关）；伸展、扭曲、拉扯（与风大相关）；硬、挤压、碰撞（与地大有关）；麻木、酸、痒，不一而足。

只要能做到这一点，就可跟踪它的路线。起初，它固定在一处，然后它会抽动并四处连结。它也会跑，会扩散，最终停止。观察一种情况有许多方法，一是许多同样强度的疼痛分布在身体的不同部位，只要对一处集中专注，它会渐渐消失，而另一部位又引起我们的注意，我们再注意这部位，而第一个部位又回来了，于是你会非常忙碌，到处注意，结果非常疲倦。一种处理方法是扩大自己觉知的领域，同时观察两者或全部，这有如以一个整体来观察坐姿。通常，这些强烈的疼痛不会那么容易消失。它会长大，变得更加强烈，方才消失。但它往往会变得越来越难以忍受。因此，另一个选项是观察另一所缘，却还用边缘注意力看着它，好像寻求友好盟友的支持。如果疼痛变得更糟，你可以试着不理它。只要牢记：建立正念重于一切。一旦正念建立起来（在这种情况下，还要加上有决心），我们便可以度过难关。

能够保持正念并分辨不同类型的疼痛之后，下一步是能够看到它是一个过程。也就是能够跟踪并观察其变化，这是说当它变得能够忍受而且颇为有趣的时候。如果疼痛只是强度增加，那么忍耐定有全部损尽的时候。如果它来来去去，那么就继续过日子！在《吉利马难达经》（Girimānanda Sutta
）中，佛陀建议吉利马难达观照十种禅修业处，就会治好他的病。首先是观照无常，我们观察疼痛的变化而建立无常想。如果这种思惟强大而锐利，我们就会清楚看到疼痛的终止，甚至疾病的终止。

但是，在此必须提醒，观察疼痛的主要理由并非摆脱疼痛，而是要研究它的本质。疼痛是受的一部分，只要有意识，一定会有疼痛，除非我们进入一切寂灭的涅盘，它有时也称为灭受想。记着这个建议，会帮助我们保持正念和正确心态。这是因为疼痛中潜伏着厌恶（瞋根），这很容易跳出来，
虽然它在微细时，我们并没有认识到它。因此，如果我们发现自己的确有厌恶，我们就该以正念和接纳来处理这个问题。

正确的心态

 

我们与疼痛打交道时，正确的态度很重要，这里有一些需要注意的事项。

1. 战士的心态

「我无所畏惧，因为我是战士。」

战士的形象是一个古老的形象。在经文中出现频繁。这是以勇气和决心克服一切困难的象征，这是英雄的变奏曲。我的老师经常告诉学生：「做英雄式的努力。」我有时要责备学生，我就问他们：「你是人还是鼠？」心怀战士的心态定能唤起大量精进。如果我们很有信心，知道心中有无限的精进力，它会使我们超越自己的极限。

但这种情况下，我们得小心。首先，小心骄慢。举例来说，我看过不少男子汉褪变成鼠辈。自负本身就是一个很大的障碍。我们要切实际却仍对现实的挑战敞开心怀。我们来修行是为了除去自负，而不是愈加自负。其次，我们可能仍有攻击性，这与正念柔软、接纳的部分是相冲突的，正念在这种情况下是关键。你并不跟疼痛奋战，而是用智慧处理它。

2.
医生／护士心态
「怎么回事？让我们看看是否能够让生活更美好。」

就个人而言，我喜欢这种比较温和的方法。不幸的是，柔软和温柔常常被误解为软弱。如果有纯净和正念，它们其实非常强大，比仇恨更有力。如果整个世界都采取这样的心态，你会惊讶世界会变得多柔软。例如说，用爱克服愤怒。

疼痛被喻为倒刺。它随身体而来，所以身体被喻为伤口。在这种心态下，我们的正念像一个柔软的愈合力量──如棉花球或清凉软膏，可深入伤口，并移除倒刺。同时，我们用观察共相来培育智能，导向更伟大的疗愈。

有一次，一位女士刚动了手术，什么姿势都痛苦不堪。学了这个方法之后，她告诉我，她用了「很多棉花球」，很有效呢！这种心态和培育慈悲相辅相成，人们看到自己受苦，同时也看到他人受苦。

3. 科学家的心态

「这很有趣。」

我记得一位医生说这话的情形是因为他无法诊断出一个病人的病。我忍不住笑了，心想如果他自己就是病人，他会怎么说。沮丧无益，感兴趣才有益。感兴趣有助于更深入地探讨问题，好奇心是智慧洞见的重要前驱力。

有一个很好的问题可以起头：「这是什么？」这会鼓励我们去觉知发生的现象，而不致逃开。然后我们可以加上「接下来会如何？」鼓励我们继续观察。当我们问：「这到底真的是什么？」我们就看得更深入了。我建议另一个问题是：「如果这不是痛苦，那么会是什么呢？」这会给你一个超越眼前事实的不同眼界：这些只是强烈的觉受而已。

还有更多的「伎俩」来处理疼痛吗？我敢肯定一定有，但我们必须有创意。无论那是什么，强有力的正定是很重要的因素──也就是保持正念完好的力量。如果我们观察疼痛却不受影响，便是不可动摇的力量。就算选择离开疼痛，也是做得到的。对身体和感官强烈的离执，会使一切都有可能。

如有非常严重的疼痛，例如致命的疾病，严重的意外等，甚至是在接近死亡的时刻，这时候你需要拿出你所有的善业和训练。迟了一点就太迟了，所以训练和修行千万不要拖延。

观禅的方法中，我们深入观察疼痛及其有关的因缘条件，深入观察无常、苦和无我，洞见真理即是疗愈。因此，它是首要选择，因为我们迟早有一天终将死去。但对于初学者，在直接观察所缘以前，最好用比较容易的所缘建立正定（要能感知三种共相）。发展了敏锐的感知之后，我们用够强的离执来观察痛苦和疾病，它们就会消失──如果不是全都消失的话，至少会消失一段时间。在此建议从事几个小时（六小时或以上）的长时禅坐，最好是有深观。经文中已证明，佛陀和圣弟子运用修观中七觉支的力量，治好了病，他们进入出世间证悟而出现疗愈功效。要不然就转移到止的所缘，能在损耗之后给我们休息和力量，正定的喜本身就是疗愈。如果死亡反正不免来到，正定会增进我们的生活质量，必也带给未来世良好的生活质量。尤其重要的是适当的观想（如净光）、慈悲（对自己）、舍和接纳，并观照三十二身分。

然而，我发现最有效的方法就是完全接纳或不加抵抗，这必须跟绝望和无望区别出来。这是对实相的接纳和不加抵抗，需要强力而柔软的正念。心因此成为一无所有的空间，所缘进入其中并消失。舍弃自我之前，一方面是因信心和智慧而接纳，另一方面是要维持自我，二者会发生艰苦的斗争；只要真的舍弃了自我，疼痛无论多么强大，居然都可以消失。

身之「乐」受

身体「快乐」的感受是身处的愉悦感受。说是身体舒适可能更合适。显然，当身体疼痛突然消失，取而代之的感受真的很愉悦。

在观禅中，这可能不很明显，因为疼痛会遮蔽它。但它会在改变姿势、处于休息的姿势、或进入更加舒适的环境时出现。这也必须正念标记：「身乐受……」以确保正念仍然连续、贪爱的随眠不会生起。万一生起，我们就必须处理。这些都做到了，身之乐受便成为心之悦受的因缘条件，也能够引发定。

心之苦／忧受

纯粹的心受是意门生起的受，但出现在眼处、耳处、鼻处、舌处的那些受是什么受呢？有意思的是，这些根尘相触所生起的都是舍受，不同于触尘和身处相触的直接冲击。正因为它们是舍受，所以更微细，因此通常不是初学者观照的所缘。

反正所有的受都是心受，但和外入处有关。甚至许多意门的体验也都与五根门有关。

我们现在要谈情绪，它像大洋中的波浪。当暴风雨来袭，这些波浪可以使我们理智崩溃。是的，我们知道心非常强有力，心苦远远超过身苦。

心之苦受随瞋根生起，我们无法接纳现况时，便感到苦恼而且心神不定。当遇见不仅挡路而且会反击的障碍时，这波浪是暴力的、有害的，有如两辆车从相反方向开来，碰撞在一起，力量是双倍的。

近因是令人厌恶的所缘。很反讽的，当一个人生气，像是被两支箭射中，疼痛就是这样的所缘。一般而言，所缘若过于粗砺、强大、具破坏性，便具有这种特质。

这种心受是麻烦已经进「自己家门」来了。在进入全面的混乱和崩溃以前，必须尽快采取步骤。在此，我们像在处理困难情况，但如果在心理层面知道如何处理，会有很大的差别。它被称为「情绪智商」。

一方面，由于瞋根，忧受通常很粗显，易于察觉。但也有微细和隐蔽的形式，比如拒绝承认忧受或者忧受为其他欲望所掩盖。当我们不自在，便已有忧受的可能性，因此必须唤起正念，正念标记「忧受……」。

当瞋心或它的其他形式，诸如恐惧、追悔、担忧、愤恨或嫉妒生起，我们必须作相应处理。更多内容会在心念处一章讲解。

在这个时候，我们必须「保持自心坚定」，如盘石或岛屿，那么我们将会感到波浪的撞击在消退中。只要我们正念足够持久，它的力量便会成长，然后忧受消失。如果不是这样，我们可能必须返回止的所缘，如慈、悲、喜、舍，来削弱忧受或祛除忧受。

密切观察心如何哭喊和啜泣、责备或沮丧，我们都应该尽量不受影响。更应该像看到残障老人，我们非常愿意提供帮助。最后，我们能看到这些忧受生起灭去，这是缘起万法的相状。

心之悦受

心之悦受处理起来可能会非常棘手，它们有善和不善的形式。不善的悦受随贪爱而来，包括贪爱世俗性和禅修的所缘。善的或净的悦受也许跟禅修有关，也许无关。当悦受出现，我们很容易执着，这是腐化。然而，当我们可以面对悦受又具有正念，很快便可建立正定，我们就直冲云霄了。有了正念，定比较微细而平静。但如果精进强，它可能会变得更强。果真如此，我们便需要冷静下来，以免失去平衡。

生起悦受时，一定要非常具有正念，标记「悦受……」。悦受通常让人放松，正念就溜走了。已生起的执着会更强，甚至更加迷恋。因此，我们必须保持警醒的、精进的、自由流动的正念，而不是僵硬和沉重。较轻的问题是昏沉入睡。

禅修中定力如果更强，需要特别注意，最好要保持一个强力的离执感。如自负并对开悟产生幻觉，可能导致深度的心理问题。所以再次提醒，我们需要离执，这是很有道理的！当执着和贪爱变得非常明显，那么对这些心所应以正念作相应的处理，密切标记「贪爱……」，直到消失。安全应放在第一，但也不必对悦受感到恐惧。

当我们能够对悦受保持正念，那么我们的禅修就会非常顺畅，而且是趣事。继续跟随它的流动，有如柔软温和的波浪，生起灭去，有时候充满了喜悦的泡泡。这种喜悦（pīti）会以不同的形式出现从酥麻感闪过、踊跃的冲动到吞噬的波浪和遍满全身的感觉[7]。再次提醒，最好要保持离执的正念，小心观察它的变化，悦受最终会安顿下来，变成更微细而平静的层次，最后变成中性受。

中性／舍受

在经文中赋予的名称可译为不悦不忧的感受，这意味着它较微细而且较难发现。它常常被其他较粗显的心所或所缘所遮蔽。当我们观照感受的能力非常清晰，它们的本质就会清楚无疑。

这些舍受有善的，也有不善的。不善的受是痴根或贪根发动的。痴根型是钝而重，或分散且羸弱，贪根型则是执迷深陷，好像强烈的逼迫感。归为乐受或苦受的烦恼常常疏忽了这个事实，我们以为反正不会有害，就变得疏忽大意。我们也须注意，虽然没有强烈情绪，并不表示心是纯净的。

心纯净时，也会有中性的感受。在这种情形下，心是轻而柔软的，而且可能更微细。但如果正念已经培育并且磨锐了，中性受也是观察得到的。这是发生在悦受更加微细或悦受转变成中性受的时候。为了能够深入观察无常，受的剎那剎那的变化非常重要。这意味着生起观智，这是当我们观察到受的真实形式的时候。中性的感受变得更像微细的觉受，若被定力和敏锐的正念放大，会有强烈的身体觉受穿过身体，如电流一般。在那时，你可能会说它在本质上比较接近「苦」，因此我们可以称它为行苦。这样的直观通常是在观察较粗显的受的变化和其他共相之后发展出来的。

在佛陀的教法中，受是心流的一部分。在《阿毗达摩》中，它是一种心所。只要有心就有心所，只有在很不寻常的时刻，它才会不存在，如灭尽定（nirodha samāpatti）和涅盘。

这种地位使受非常特别。一方面，受是存在的，而且无法否认非常强大。若忽视它，你就咎由自取；若否认它，你很快就会受更多苦。它像是一直流动的河流，凡夫不可能叫它停止下来。面对它最理性的方法是掌控它的流转并尽可能好地利用它。我们想努力像石头上的坚忍的老鹰，最后往往成为面孔冷峻、内心无情的恶鬼。因此，在达到自在以前，我们必须对受的本质有适当的理解。如果我们愿意，也可以唤起适合的感受或转化成另外一种感受。我们在感受和情绪的大海中，将可以自由运用力量，于是，我们就只有──或大部分是──喜悦和平静的受了。

在这一章结束前，我们还要提一下《分别六处经》（Saḷāyatana Vibhaṅga Sutta)，此经提供我们受的层次如下[8]：

我们很容易了解，在这一套感受中为什么我们比较不喜欢苦受，他们非常粗显而且随着瞋根而来。但值得考虑一下，用出离性的舍受来取代世俗性的乐受。

通常我们较能欣赏悦受，较不能欣赏中性受。因为悦受能让我们离开忧苦。但在净化的状态当中，特别在禅修中，中性受是最殊胜的。举例而言，禅定中较高的层次都有中性受。较高的观智从坏灭随观智开始，也是中性受。这样的受含有平衡和稳定，纯粹的觉知会随之而来，使正定和洞见更强。可深化这个状态的更进一步的精炼，是从多受作为所缘进展到一受作为所缘。

最后，最高的阶次仍然是看到受的究竟寂灭，因为受是缘起的、无常的，是苦的根基。观带领我们靠近寂灭的本质，被称作「平静的乐受」。这仍是乐受吗？这当然不是一种受的类型，而是从它全然解脱而来的寂静，一种永续的寂静。

 

第三章 心念处

 

心（Citta）

 

Citta一般译为心意识（consciousness），定义是「忆念所缘的现象／状态」，另一个定义是「领纳所缘」，还有一个是「了知」所缘。如果让我来定义，我会立即说它是「能了知的心」。但这些都不过是冰山的一角。若有人问你是谁，你可能会指着自己的鼻子或面孔，然而更重要的是「心」（heart）。同理，仅仅用一句话来定义citta是不够的，可是我仍会使用「心」一词，不过是将它当做佛法的专有名相，而非英语字典中的意思。所以，这和现实世界所有的状况一致，要理解这个名词，十足是体验的问题。

我们若要讨论心意识，就会牵涉到许多不同的现象和力量，它们都与「了别所缘」具有相同的性质。然而，了别有不同的相状、体验、所缘，整体作用起来，会像一部巨型怪兽计算机或大阿米巴原虫／八爪章鱼之类的怪兽。

《法句经》中有一颂，十分有趣，是这样说的：「远行与独行，无形隐深窟。谁能调伏心，解脱魔罗缚。」（《法句经》第37颂、叶均译）

这段颂文的确刻画出了心的图象，有人将「独行」解释为没有两个心念同时生起。心本身不是你的心或我的心，心只是心，也不是一或二[9]
，只是那一剎那的心。经过一段时间后，它看似在这里，在那里，无处不在……不过距离只是概念，心与所缘一同存在，就是那样存在。它也不是有色有形的实质，颜色和形状是色法的属性。注释书和佛弟子形容：心在平静而被动的阶段是安住在心所依处的「深窟」内，你可以说那是心的基地。然而这就是那个心，创造了我们所置身的宇宙，又会从身处奇妙状况变成一场恶梦。这个魔术师究竟是好还是坏？可能两者都是吧！所以《法句经》又有颂说：「此心随欲转，轻躁难捉摸。善哉心调伏，心调得安乐。」[10]

低度种姓，高尚心灵，尼泊尔，1994年

我们在尼泊尔特里苏里（Trisuli）禅修的地方，有一位低种姓阶级的清洁女工。
这帧照片摄于我正要离开，她前来礼敬三宝的时候。她宁静的表情显示出谦恭和
尊敬，这一切都显示出高尚的心的状态。

 

心和心所（Citta and Cetasika）

 

心讨论完毕了，那么心所又是什么？圣典中将它定义为「与心同生、同灭，同所缘、同依处的现象」。它侧重于「相应相摄」的关系。有一位老师用水和水性来比拟，如果水是心，那么水的波动或平静状态就是心所的掉举或宁静。心和心所在同一刻中是分不开的。但注意一段时间之后，会发现它们是截然不同的。

想心所（saññā）通常较为显著，心则是它的背景，因此心所的变化比心容易观察。我们通常经由心所的变化来看心，前提是我们不会将心当做常恒不变的自我。不幸是人们经常如此，甚至「宗教」或「哲学」人士都是如此，于是无法超越世俗或缘起的世间。

再举另一个例子来澄清这两者之间的区别。我们在禅修中，以正念观察这个或那个现象。正念移向所缘，观察它，并使观力更清楚明晰，这即是正念心所。到了某一时间点，定力充分上路，我们会感觉完全转换至另一种了知的层次，可以非常纯净，完全没有昏沉睡眠和掉举等。我们（也就是心）好像完全不同了，那「了知」的心（mind）即是心意识（consciousness）。

因此，我可以得出结论：观察心意识（consciousness）就是观察（我们常说的）心（mind）。然而，此时，我们并不刻意去区分心和心所，我们只是观察存在的现象。但为了讨论和观智的缘故，我们需要在此分辨清楚：确定正念不只是观察心所，同时也必须观察心，去洞察它的无常、苦／不圆满和无我，令它能超越缘起的境界。

首先，若要处理心，最好知道心是如何作用的，具备基本知识。初学者虽不可能知道所有细节，但总要从一处着手。

简单来说，心可经由六根开始的六个通路来观察，这六根门为：

根门 所缘 心
眼门 眼之所缘（色）
眼识
随之而生的心路过程
耳门 耳之所缘（声）
耳识
随之而生的心路过程
鼻门 鼻之所缘（香）
鼻识
随之而生的心路过程
舌门 舌之所缘（味）
舌识
随之而生的心路过程
身门 身之所缘（触）
身识
随之而生的心路过程
意门 意之所缘（法）
在意门生起了别意识
随之而生的的心路过程

当外界的刺激（所缘）撞击五根门，有分心（bhavanga）被干扰而中断，五根门接收了刺激，接着响应这些刺激，心路过程便进入一个主动阶段。同样的情形也会发生于意门，而不必经由五根门。在意门，感官印象会不断滋长，如鼹鼠窝变成山岳，滴水变成大海。

有分心是什么？是有一种方法可以解释，不过最好还是亲自去体验并观察。

我们都知道，心老想做点什么事，跑东跑西啦，酝酿计划啦，付诸执行啦，这都可以称为主动状态。在某些时刻，心像无梦的深度睡眠，退至基本的被动状态，但其中会有遥远的前世所带来的业力。意识的所缘法尘会生起，甚至生起一些做梦都想不到会存在的法尘。有分心也维持了生命体由生到死的心的连续过程，并让心路过程生起，因此我们才有个体存在的感觉。所以，各人或各个众生的有分心都有所不同。

这种最深层意识的有分心不易为人了知，因为它既柔软又细微。它一生起，心路过程便停止了。但是对经常安住于禅修状态的人而言，最后总会看清楚：这光明、清楚的有分心中如何生起无数影像和心路过程，试图去创造世间。我们最好能够清楚认识这心。这便是有分心，也就是没有心路过程之时，生命体流动（或剎那变化）的基本沉潜的心识，称为离心路过程。

在被动的心路过程的领纳阶段之后，主动阶段便开始了。这是由于心的作意转移了（标示为确定心）。这是心转为主动反应的那一点，可以是正面／善的反应，伴随着纯净的状态心所；也可能是负面／不善的反应，伴随着染污状态的心所。在本质上，这是主动涉入并对所缘有所反应，因此比较容易注意到。而且先注意到的是心所，后来才会注意到心。这就是佛教徒称为造业感果的业力（kamma）阶段，也是《念处经》中「心念处」章节开始之处。

不善心

我们如何能不用教条信仰来界定什么是不善或善的境界？对于法眼净的出世间圣者，真相或本质是不言自明的。我们对于善或不善的标准是基于能以清明、无偏见、非概念的心智──也就是正念──来直观的普遍真理。

不善心所由于三不善根──贪、瞋、痴──而生起。贪是盲目执取短暂无常的事物，想捕住风、捉住影；瞋在本质上是不接受，生气可能转为暴力或伤害；痴是盲于深度实相而导致的晦暗，这种盲目迟早会造成伤害。这些心所的本质是观察得到的，相关的心也一样观察得到。因此经中说：

1. 心贪欲时，了知心贪欲；心无贪欲时，了知心无贪欲

2. 心瞋恨时，了知心瞋恨；心无瞋恨时，了知心无瞋恨

3. 心愚痴时，了知心愚痴；心无愚痴时，了知心无愚痴

瞋恨（dosa）
的情况是最粗重的，因此不难发觉瞋恨的不善。「头都气炸了」的说法，自比火山，一语道出个中滋味。一部经中形容瞋为「沸水」，另一部经中则说是「燃烧」。这当然是指扰动的心，它摇动、颤抖、想逃，乃至于凋萎或爆炸，可能以多种相状显现──在恐惧中发抖，嫉妒得发酸，悲伤得疲乏。我们一旦习惯于观察瞋恨心，就可看出它的助缘，以助我们解决问题，并更充分地准备它下一次的来临。同时，瞋恨心甚至能在早期辨识出来，使我们能摘去刚萌发的瞋恨心花苞。最后我们能够直探其根。

注释书中经常提及令人抗拒的所缘是瞋恨的近因，某人或某事曾经伤害、正在伤害、或即将伤害我们或我们所爱的人，帮助仇敌的某人或某事也都是。然而，只要你观照烦恼的根，那（瞋恨）根伸入心和相关的不善根──贪欲和愚痴，即有为法的根源。

别只将瞋恨心当做心所来观察，也要把它当成心来看。把瞋当心时，我们便能够一下子从众多纷杂心所中找到主要的被告，因为心和一切心所相摄相应。所以，用正念之网罩住心吧！

观察之时，必须要观察前面提过的心理上不愉快的感受。首先要注意的就是别去思考，因为思考好比火上加油，所有的理性思考都会变成魔鬼的仆人。不如尽量保持平静，如能保持正念够久，瞋恨心就会减退。如果我们不能直接面对它，那么就选择另一所缘，例如身体的动作或出入息。如果都没有用，就要用其他的止禅方法，例如对一位所爱之人或适合的同伴，修习慈心禅，思惟业力（kamma）使我们必须接纳无可避免的情况。瞋恨心也是无常的，最终会过去，但可能会花许久时间，而且造成可观的伤害。

因此我们最好一开始就以正念观照瞋恨心，观察令其生起的因缘，观察瞋恨心如何在因缘灭去时灭去。在瞋恨心灭去之前，我们会看到与瞋恨俱起的心。瞋恨心灭去后，心就为完全不同的清净心所取代了，好似火全部熄灭，只剩清凉。我们会注意到心明显的改变，并非只是心所的改变。这是没有瞋恨的心。智慧越深，则对寂灭本质的体验也就越深。若能这样观察，便能照见无我的本质，进一步帮助根除执着。若观察到三种共相，便灭除了愚痴，这样是将瞋恨心当做令心清净的所缘，而将瞋恨心做了最好的运用──如用粪便当堆肥，来滋长果树，结出解脱的果实。

然而，观察贪欲心，就值得玩味了。贪欲跟瞋恨不一样，它可能很愉快。我们会想要更多，贪欲于是发展成执着，执着发展成取着。贪欲暗地里生长，没人注意，一下子迅速蔓延，比叫作「一分钟长一英里」的爬藤小花蔓泽兰还快，然后无所不在。于是，迟一点就太迟了，逼迫性开始了，要偿还欠债了，结果是生离、死别、怨憎会。

因此，我们不能大意，须警戒贪欲心别让它溜进来。即使进来了，也不能得寸进尺。在耽溺成形之前，说：「逮着你了！」又来了！赶快醒觉，好像一把捉住孩子伸到饼干筒里的小手。瞋恨心常伴有惩罚心态，但我们不需抱着这种心态，反而是带有悲心的稳定，对每个人──包括自己──都比较好。随同这一刻而来的是离执。内心生起这种需求时，我们强大、坚定、决断，如磐石不为大风所动。若遇着没那么严重的情况，我们会发现情况还挺有趣呢。

这种贪欲，曾被形容为黏附──万能胶。后来想拿掉，可会撕下一层皮呢！也被形容为「燃烧」，如同燃烧的热情。若我们听到内在的吶喊：「我要！我要！」就得马上注意了。自负是贪欲的另一相状，如同吹过头的汽球，气充得太饱满，随时可能炸掉。

许多老师都警告我们要小心喜悦，这心所本身并不是贪欲，但贪欲常随之而来。喜悦令我们看不见贪欲的过患，正如猎人看到猎物走入视线范围时脸上泛起的可爱笑容。

一旦你看到与贪欲俱起的心，就看到它如何作用了。心在燃烧，死命想满足欲望，一旦心以为得到了，那一刻似乎满足了，但很快又想要更多。贪欲就是永不餍足，只有因缘不具足的时候，才会灭去。要不然它就会改变相状或所缘来加点调味，让生命多点花样。

如果我们具有正念，就可以取代贪欲心。离执有利于拔除贪欲心；若看到清净心所的平静境界，清净便会增长。

正如我们以正念对待瞋恨心，我们也要以正念看贪欲心。看它如何随因缘之生而生，随因缘之灭而灭。我们越了解因缘，越知道如何处理。

贪欲的近因是有吸引力（或应称为令人陶醉？）的所缘，通常是多彩多姿，光耀鲜洁。甚至于精致的、艺术的对象，任何事物都可以成为所缘（除了道果和涅盘）。但某些事物比较容易变成所缘。深入观照它的内心因缘，就找到了烦恼的根：尤其是愚痴以及伴随而来的掉举、无惧道德约束、无惭愧心。失去正念时，甚至瞋恨根也会成为近因，我们想赶快自某个情况脱身。当然，喜悦──甜蜜的喜悦──也脱不了关系。

若正念够强，可以较长时间克服了贪欲，心的转变便十分明显了。如果发现难于自拔的赌博已经输了多少，取而代之的可能是更糟糕的东西——瞋恨和后悔，它们可能将生命的喜悦吞噬殆尽。所以最好有正念，这样就像发现了骗子或魔鬼企图用诱饵引诱人的手法，然后我们便长长地舒了一口气，就好像兔子逃脱了樊笼。

因此，如果我们被贪欲心束缚，无论是套上沉重的铁锁还是金链，都不可能在解脱的道路上走得太远。无贪欲心是离执的自由自在，有如鸟儿自由自在飞翔在世界上空。

观心无常并非易事，但烦恼因为较粗重，其无常也可能在一定程度上被初学者观察到。随着我们观无常的进展，便越能洞察另两个共相：苦／不圆满和无我。

愚痴是三不善根中最难观察的，它是晦暗的形象和阴影，在其他心所之间、之后移动，有贪欲和瞋恨时，愚痴就在那里，否则它们根本就不会生起。愚痴也会自己单独生起，但它更常伴随着另两个不善根一起出现。而它扮演主要角色时，就很显著。充满幻觉或疯狂的人的情形就是这样。至于没那么严重的，如迟钝或脑筋一片空白的人，就是心中充塞晦暗。

你可曾注意到：念头往往在你没注意到怎么开始的时候就生起了？那空白的地带常常被愚痴占领，所以这正是某种你刚好不知道的状况。那么如何避免呢？这就是心念处的要点，也就是需要保持连续的正念，这是从最初的如理作意保持正念建立起来的。从以身为所缘开始，到以受为所缘，最后以心为所缘。所以即使有一瞬间的愚痴使明了的觉知阴暗下来，正念会迅速回来并反观：「嘿，这空白状态是什么？」然后会发现是不明了的心，它没有目的，其所缘没有意义，尾大不掉吊挂在脖子上。这些东西随所有心路过程到处漫游，像野草的种子散布在无人照管的荒地上。难怪有人说：「无所事事是魔鬼的训练坊。」

若注意去侦伺它们，你就是在清除令人羞愧的事物了，这些便是你影子躲藏之处，也就是「玄之又玄，众妙之门」（《老子道德经》一章）。

然而，这些心既非静态也非死了，它们还是会动起来或生长的，所以小心一点。有一次我看见心中浮现没有意义的所缘──牙刷和拖鞋。老师告诉我，我在注视疯狂的心，其中有一大堆垃圾，但只要保持正念，愚痴心马上消失，即使很浓重，也会慢慢移开，这无疑是觉醒的过程。愚痴心变化而且无常，也自然是苦／不圆满的──如精神失常；也是无我的──我是谁？不，不是我，也不是你，只是幻相。

因此一旦从如梦幻泡影的生命的黑暗世界醒觉──心就像夏阳一般光耀。从愚痴解脱出来的心，可以清楚感知到和已灭去的愚痴心的差别。善和清净更为殊胜！

然而愚痴心会躲藏一阵，等到你一疏忽，就趁隙跑进来了。因此我们得持续训练自己，直到观智的最后阶段，将愚痴连根拔除。

收缩心是昏沉，这常见于初学者在禅修的前几天。由于昏沉和掉举将在五盖章节中详述，此处仅稍作说明。这种心像愚痴一样晦暗，使所有通路缓慢下来或关闭起来，回到最被动的状态──睡眠。如果你问自己真需要睡眠吗？往往是并不需要，多半是无聊或懈怠。在这种状态下有一种昏沉的感觉并想关门大吉。因此它压缩了需要费力的事。若能以正念清明地觉知这种心的本质，便走上克服这种状态重要的一步。若能试着清楚地描述这种心像什么，你会惊异于正念的力量多大。有人说这种心如雾，也有人说如毯一样覆盖，但只要足够清明，雾便会散去。

涣散心是掉举的心，也是初学者常有的典型状况，然而这种状况是由于有过多的精进力，故须小心处理。它好像野马难以驾驭，它需要跑──它需要做点什么！坐着不动可以帮助一些，但这只是身体上的防范措施，心还是可以从意门溜出去。

就如同人们所说，你可以锁住他，但他的心还是到处跑。也许可以用灌输和洗脑，但修习正念是比较殊胜的选择，它既不惩处，也不强逼，它为自他的利益而训练自己。正念可替代掉举，每一次提起正念，就多了几分平静，因为善心和不善心不能同时存在，总有一个必须走掉。另一种说法就是，心不可能同时既掉举又平静。

因此，一提起正念，掉举便消失。掉举的心有时被视为嘈杂的心──非常忙着谈论尚未能付诸实行的想法，一旦停下来，内心便非常安静。或者说，它也像高度紧张并处于高度压力之下的心，一旦得到释放，心将非常放松而且平静。

但在这一切截然发生之前，念头生起又灭去。我们不应努力去强行制伏，仅仅保持正念，让它自行灭去。掉举往往充满多余而且控制不了的精进力。

我们也可像观照其他形态的心一样观察这两种心，都是无常、苦／不圆满、无我，它们也能成为引生观智生起的所缘。

善心（Kusala cittāni）

这样的心对其所取之所缘以善（kusala）来回应。正因为善，所以也处于主动阶段。若不在主动阶段，就称为美（sobhaṇa）心。

这些心具有无贪（即不执着）、无瞋（即接纳）、无痴（即慧）的根。伴随它们而生起的有其他美心所，如轻安性、柔软性、适业性等。只要离开了烦恼，美善的心是很显著的，这样纯净的心就像一朵最美丽纯洁的莲花一样突出。这些心有很多种类，我们会对修行中的这些心谈得多一些，但现在我们先继续讨论《念处经》中所列出的。

在本节中已讨论了这几项：

    6. 心离贪
    7. 心离瞋
    8. 心离痴

当贪瞋痴止息并被正念所取代，就能观察到这些心。但不应仅止于此，若持续修习发展成为「正定」，将使善心更为强固、更为清明，因此经中提到「定」心和无定心。

    9. 无定心不集中而且散乱
    10. 定心是处于近分定和安止定的层次

于是便有：

    11. 无广大心──不在安止定的层次
    12. 广大心──安止定

在定力加深以前，即使有了某种程度的清净境界，掉举仍会伴随着诸烦恼溜进来。到达近分定时，我们会注意到心转换至另一层次，绝对是更平静、更强固了，如同我们长时禅坐，不受干扰，心可受控制而且顺服，这样的定心绝对跟无定心不同。但即使到达近行定，心也不是静态的。心不断流动，剎那剎那生灭。心若更加清明，观察和审察会更有效率，这对发展观智至为重要。

在更深的层次，安止定出现，心便呈现完全不同的形式。全然脱离欲界，首次经验的人是无法以言语形容的。但在初禅之前，心境合一的过程是很清楚的。我们很容易执着于这个心，接着如果我们未证却以为已证，便会骄慢，甚至产生邪见，然后开始停滞和退堕。因此必须以正念观照这些微细的心，要能在这些心中见到三共相，则需要更多的训练。

但只要我们以共相培育正念，那么熟练的技巧便让我们很容易到达这些层次，而且充分运用它们。唯有以敏锐的正念和正定观照三共相我们方能超越这些心。

    13. 解脱心
    14. 未解脱心

解脱的心意指心暂时或较长一段时间脱离烦恼。这可能由修观所产生的剎那定或修定所产生的定力而来。此处的重点在于解脱烦恼。 如果我们了解其中的乐，便会去努力。这并不是因为其中的喜悦让我们感到乐受，而是因为清净。

然而，在出世间道解脱烦恼的境界又是如何呢？我想初学者一时还谈不上，但圣者（ariyas，即见道的人）是了然于心的。

以心观心

 

我们曾讨论过在《念处经》中提到的如何提起正念，以观照不同的心，这些是主动的心。我在这里必须再次强调：这种修习心念处的关键处是让我们获得持续的正念。

一开始，我们并不以心为所缘，而是取比较容易的所缘。随着修行的进展，我们观察的领域会扩展至较微细的地带而包括心念处，一旦心够清楚了，我们便可以用为所缘。

这个过程需要学习一些技巧，虽然修习这些技巧会可能耽误些时间，但却十分值得投入。心意识是心智发展中的关键，佛陀训练心智的教法全部以此为本。我们一旦能直接掌控心，便可以令它做我们想要它做的事。受过训练的心有时喻为训练良好的马或象，很有用，也很方便，因为心是我们世界中林林总总事物的中心，正如《法句经》第一颂所说：「诸法意先导，意主、意造作……。」

有趣之处在于：心如何能观察心呢？这么说，难道有两个心吗？有人打趣说：那是因为我们人格分裂。这两难的问题触到了缘起。理论上在同一剎那心不能以本身为所缘，因此被观察的是前一念心[11]
。但这都还是概念层次的讨论，真正的答案在于：去观察并任由当下发生的真实情况展现。如果做得到，则我们便洞穿了心的缘起本质。

我们如何以心做为主要所缘呢？我建议以正念的心为主要所缘。

1.
只是活在当下，不要想去寻找什么。现前的正念会映照出自身，如镜子面对另一面镜子一般，镜子里面的镜子映照心的镜子。也就是说，正念现前时，我们会知道心有正念。只是让心保持那样，居中而稳固，如此尽力而为。正念的力量一旦建立起来，一切都会容易起来。要不然，在达到居中而稳固之前，必须持续地用功精进，达到得定的程度。这样用功时，我们会注意到心并非一直静止。

在此，再引一段《法句经》：「轻动变易心，难护难制服。智者调直之，如匠搦箭直。」（《法句经》第33颂）

2. 用功的重点在于不断将心带回正念的状态。

问题在于心不断奔向六尘。若有声响，像有人咳嗽，心便奔向它。如果我们有正念，注意到的是耳闻的过程；若觉得痒，心便奔向身体上的触觉，有正念的人注意到的是身触；若觉得很热，有正念的人注意到火大和触的过程；若一个念头生起，心便奔向那个念头。起先，我们注意到的是这个所缘，然后注意到正念如何奔向这个、那个所缘，以及如何善巧地将心带回正念，保持重心。就如遛狗，狗会追逐轿车、兔子，然后回来。你往往需要跟着它，把它带回来。

3. 正念若是分明，我们便会注意到，根据六尘的不同，每一根门所发生的心路过程及心的流转变化都有所不同。即使所缘变换，心都是主要所缘。如同遛狗，狗会跑去追兔子、追车子，有时候你得把它追回。然而狗若是训练有素，它会回到主人身边。

4. 若是这样，就特别注意心。你会发现只要正念分明，心的本质便随所缘的性质而改变。能观这种变化就是观心无常。这种清晰的观照是观智进步的重要因素。在这个关口，我们还会发现这样修习是以观心为中心，同时觉知发生在六根的过程。佛陀曾说：「见只是见，闻只是闻，知只是知。……」

一开始，正念只是阻挡了不善反应，这个过程称为守护根门。做得够好之后，观禅中的正念就会如实观照这些过程，也就是三共相。

5.
随着修习，正念和正定更为集中于观心，而且出现在意门。我们会观察到清净而充满正念的心的各种波动的相状。你会注意到首先是心所改变了，时而轻快，时而沉重，时明时暗，时软时硬，时松时紧等等。接着心也随着心所的改变而改变，所缘似乎走向心，而非心奔向所缘。这种心像闪烁的火焰，所缘像昆虫绕着火飞，再飞近一点，滋滋，没了！

6. 持续修习，会见到心在各种情况下剎那剎那的改变。

因为心非常微细，不易侦知它的改变，故首先须清楚直观心的特性。首先侦知的任何变化都与以下的变化关联：

（1）相关的心所

（2）相关的所缘

相关的心所，如观察水波的变化[12]来侦知水的流动[13]
；相关的所缘，如观察水中倒影来来侦知水的流动。一旦能做到这一点，心便成为所缘。随即正念就钉在心的流转上，结果便如船筏航行在水道中央，其余相关的因缘[14]在两旁流过。

7. 在修行过程中，另外两种共相（1） 苦／不圆满（2） 无我也会历历分明，因为三者是相摄相应的。苦是指心所示现的不稳定、逼迫性以及自心潜藏的制造恐怖的能力。无我是指心好像自己有一个心来指导行动，最明显的是一开始它就不听你的话，按照它自身的规律运作。

8.
进一步的净化是由于觉知磨锐，磨到成线、成点。通过在修行中培育某些心质，心也可以净化和发展。这些心质随修观的进展而逐步培育出来。但只要我们知道这些心质的重要，便会特别重视它们。正念和择法觉支形成观禅机制的核心。此外，我还想到的是精进、喜、寂静、轻安、定、舍。值得一提的是，须对世间一切事物都离执，「放下」，「无为而为」是观禅的重点。或者也可以用传统的说法──「如实知见」，只不过如此而已。然我们若尚未培育出深定，亦未显现出超越概念的直观之觉知，我们也不会有太多这类心质。

我必须强调，心是无我的。许多人堕入此类（以心为我的）邪见，这并非新鲜事，参见经中对渔夫之子嗏帝（Sati）的描述。他认为心是常，是我等等，而被佛陀训斥。当谈到涅盘亦是无我，一切便更清楚了。我们总是想寻求一个永存的自我，这是「有爱」的体现。如果无法看见微细的变化，我们很快就会执着清净、光明、似空的心，接着我们便写了成篇累牍的理论来支持有我的论述，习禅者必须提防这一点！

9. 当我们能善巧观察心，我们就能以任何姿势，任何所缘来观察。毕竟有所缘时，心才会现起。接着就是何时适于观察在定和深沉状态中的心。

持续正念的因缘

在此扼要重述持续正念的因缘。

1. 持续平衡的精进

掌握基本的指示，重要的是精进──平衡的精进──不紧不松，如同长跑健将会节省运用体力以跑完全程。精进如巡逻守卫……没有精进，就没有进步，持续的精进，意味着持续向目标接近。

2. 避免并克服五盖及其他烦恼的不善心所

首先是行为层次，例如在以下事项上避免过度：

    （1）耽溺感官
    （2）睡眠
    （3）食物
    （4）亲密行为
    （5）说话
    （6）友伴
    （7）世事
    （8）交游广阔

亦包括遵守道德戒律和纪律，这会生起健全而得力的正念。

然后在修行中，当五盖及其他烦恼的不善心所在内心生起时，要以正念观照。

最后，对保持正念有所进展而产生愉悦时，可能生起观染（vipassanā upakilesa）[15]，要仔细观察并保持正念，要小心防备贪爱执着。

3. 具足正念并对起心动念保持正知

可以在这一行动至下一行动之间保持一贯，并能发展出五根五力，以有效调节修行。

4. 观察不同所缘的能力

我们需要培养以正念观身、受、心等多种所缘的技巧。若非如此，我们遇见困难时，正念就会滑落。我们也需要技巧来洞察每一所缘。

5. 五根平衡

特别是在定根与进根之间，信根与慧根之间取得平衡，这会使修行平衡顺畅。

6. 定

得定好似充满电的电池，清明和正念可以在烦恼折返之前，不费力地任运一段时间。定愈强，则愈能抗拒艰难的状况。

7. 智慧

禅修不应盲目，我们必须知道自己在做什么，为什么而做。我们的智慧越高，便越能以坚定的步伐前进，但不会一直如此。欠缺经验往往遇见陷阱，如能及时得到协助便可修正。我们从错误中学习，当然顶好是从他人的过错中学到。

学到最多的，莫过于从自己的正念之中，每一次修习止观而得定或得慧。如能回顾审察，当可看得出为何、如何能做到这样。

只要生起智慧，便能更深入体证实相，从而丰富过去经验的每一层面。不过这必须觉醒地扩展定慧的影响范围，尤其是应用于日常生活中。

 

第四章 法念处

 

「法」一词有许多意义，有些是真理、正确、教法和现象，在心念处中通常译为「法尘」。法尘，同于意门的所缘，包括万法。这里的重点是发生于意门的法尘，但这样说对我们要讨论的目的似乎又并非很精确。所以我偏好用我读过的一篇泰文文章中的另外一个定义，在那篇文章里，作者用「现象」当做法尘的意义。

这样说来，「法」是一个状态或是一个有自身特性的「事物」。我们也必须强调，就一般性质而言，法不是有情也不是灵魂，而是空的。因此我认为法念处这一部分的关键是无我。要能在究竟真实法（paramattha dhamma）的层次看这个世界，就要体验到破除概念，这也相当于十六观智中的第一观智。

我们也可以说，在这一点上，我们看到了修观的共同基础。世间的一切现象都以究竟真实法作为基础，否则就不会有任何存在的现象了。正念观心（这也是法）是中心和关键。此处观法则非常广泛而且无所不包，就好像你将整个宇宙都当成修观的所缘。这些真实法／现象以因缘的不同方式皆相互关连，因此有些同时存在，有些则无法同时存在。它们也互有支持、阻碍或两者皆非的作用，因此我们可依据想要达到的目的进行分类，比如目的为了解修行。

佛陀开示的时候，以不同方式利用这些类别，当做起始点引导修行。每一分类都有它适合的情境和个人。《念处经》分为五类，但我们不需以此为限，因为其他分类亦可见于别的经文。

这五类是：

    i. 五盖（Nīvaraṇa）
    ii. 五蕴（Khandha）
    iii. 六处（Āyatana）
    iv. 七觉支（Sambojjhaṅga）
    v. 四圣谛（Sacca）

1. 五盖

盖障是障碍或阻挡正定进展的不善心所，它们好似路障，使你禁锢在比较低阶的生命中。禅修时可以看到这五盖所有的力量，尤其是初期的阶段，正念才刚刚萌芽。

除非一个人已证得最高果位，也就是阿罗汉，否则这些盖障还是会出现，所以我们在禅修中和日常生活中应学习如何处理。人们常用的处理方式是修止。而修观时，我们用的是正念和正知。从长远看来，正念正知由于直探根源，确实更为有效。所以不是要很快把五盖推走，而是要有耐心，仔细而密切地去观察它们，看它们如何运作。

盖有五种：

    i. 贪欲盖（Kāmacchanda）
    ii. 瞋恚盖（Vyāpāda）
    iii. 昏沉睡眠盖（Thīna Middha）
    iv. 掉举恶作盖（Uddhacca Kukkucca）
    v. 疑盖（Vicikicchā）

（1）贪欲盖

贪欲是对感官享乐和感官目标的贪爱和执着。这是一种很强大的力量，使我们留在欲界，包括恶道。许多禅修者身上常常生起贪欲。

生起这种心所时，应该以正念来观察，以便清楚知道它的本质和因缘。因为它非同一般的吸引力和催眠的效果，人们会迷恋它，主要以为它是某一种快乐的形式。我再一次强调，喜悦也常常要为此负责。通常我们会忠告禅修者观察心所而非观察所缘。离执是观察贪欲的关键，保持警醒，而且保持距离，它的无常和坏灭马上就会到来。我们必须决意保持离执，不要找借口来享受它。只要与它的花招和盟友保持安全距离，我们就能够观察它们是渴，是饥，是想要。要是我们以为我们真的得到我们想要的，贪欲会暂停一下。但它永不满足，永远要更多，已经得到的，不久又觉得厌倦了。

魔鬼随时伺候，意大利，2007年

我在意大利看博物馆时，看到这座雕像，有一点有趣，也有一点可怕。
博物馆里有大量奖座、鹿角等，因此这魔鬼的故事放在这里是很合适
的。小心，你们这些猎人，大家小心贪爱，它常有美丽的面孔和微笑。
然而，真正的问题在于内心。

有一个说法是：「绝不能以怨恨止息怨恨，只有无怨恨才可以止息，这是永恒不变的真理。」[16]
。同样的也可以用在贪欲上，贪欲从来不能克服贪欲，只有离执和知足才能够克服贪欲。只有最终看到贪欲被纯净的、离执的心所取代，才会看清有更好的东西我们可以为之而奋斗。

在禅修营中感官的欲贪比较容易克服，因为在那里我们有好的同参道友，遵守更多道德戒律并努力禅修。但在禅修营之外，甚至在禅修营当中，有时也会招架不住。因此在正念使得上力以前，也可用一些修止的方法来使欲贪减弱。举例而言，这些修止的方法有：尸体不净观和身不净观可克服对身体的欲望，还有食厌想克服暴饮暴食等。当然，最好还是检视贪欲的根源，它与对生命存在本质的无明密切相关。

（2）瞋恚盖

恚心或瞋心是由于无法接受现况或所缘，因此没有平静。它带来怒气和散乱，可能会发展成为更具毁灭性的形式，如仇恨、嫉妒、恐惧等，可以说是最明显的毁灭性力量，业果最重。

恚心随心之忧受而来，所以很容易察觉而且知其为苦。但若要在开始阶段就除去，我们必须在比较微细时便能看出来，很快觉知点燃它的因缘条件。

瞋恚生起时，我们很快标记：「愤怒、愤怒……」、「反感、反感……」、「恐惧、恐惧……」注意它如何猛烈地燃烧、翻腾、抓取。有时候会对别人冒出愤怒的话语，有时候会自责，简直快要爆发。保持内心平静很重要，即使愤怒不会马上消失，至少争取一些时间，尤其是我们已下定决心要保持正念并加以控制。

要是对瞋恚保持正念，我们尽力提起柔软、温和、寂静的正念，因为这些特质与瞋恚正好相反。感到苦受时，接纳很重要。否认和不喜欢是火上加油，不妨将它视为哭泣的孩子，需要关注和爱。如果它不可遏制，那就用爱的想法来抚慰。对于有强烈愤怒、强烈个性、或内心创伤的人们，在修观之前，应先练习一段相当时期的慈心禅或悲心禅。

一般而言，正定和正念增强时，恚心会很快消失，那时可见到三共相。对有一些人，这种情况可以持续。持续的正念可使三共相更为清楚，智慧会以三共相为所缘而生起。正如贪欲，恚心的生起也可追溯到另两根──贪欲根和愚痴根，尤其是贪欲根──主动教唆事情应该如何如何。

（3）昏沉睡眠盖

昏沉睡眠指心和心所的沉重。它是懒惰、没精打采、迟钝，使我们关闭一切活动，最后入睡。

在初学者身上很常见。如果才刚刚忙完，昏沉和睡眠会很严重，心变成一片空白。这也可能是身体疲劳所致。如果我们觉得受够了，昏沉睡眠应是主要因素。无聊是它的另一面目，无聊本身似乎无害，但不应低估，它令我们力量软弱、让其他烦恼趁隙而入。

心的沉重是一个指标，心很僵硬，运作困难，软弱是比较接近的描述。一般而言，它黑暗而且朦胧，好像要被窒息，我们需要执行相反的──精进。精进是清晰、纯净、轻快、流动顺畅……不僵滞。

第一个教导是正念标记「想睡……懒惰……沉重」。在此必须强调正念，不只是说说而已。人们往往只是在心里说，这是行不通的。只要有了一些正念，便加上一些精进，这可用反复又迅速的标记来达成。请千万不要强迫，强迫具有侵犯性，而且往往伴随不喜欢──不喜欢这朦胧、沉重的状态。一再重复正念标记，可产生精进。迅速标记：「想睡……想睡……」但不要到跟不上的程度。

在这个过程中，我们还是可能入睡。不要失望，视它为休息，再重新开始。如果头碰到地面了，就站起来走一走。我们可能要点好几次头才会清醒过来。把它当作一个发现过程。其中的谜语是：「让我顿失所依、又频频点头的状态为何？」我们会看到朦朦胧胧的云层聚拢过来，一只黑暗的手遮住我们的脸，这就是了！我们注意到了它的特相。像阳光一样，把自己照亮，深呼吸几次来扩张肺部和心。持续观察昏沉的心，心就会突然打开，让阳光射进来。然后，注意有什么不同，现在即使你想睡都睡不着了。

我们往往会有几番拉锯战，昏睡才会全部消失。果真如此，便可用其他提起精进的方法。一个方法是增加我们所注意的身体上的触点，而且有系统地观察它们，譬如顺时针方向和逆时针方向。如果T=触点，S=坐姿，那么

T1, T2, T3, T4 –或– T4, T3, T2, T1等，或者

ST1, ST2, ST3 –或– ST1, T2, T3–或– ST3, T2, T1等

另一个方法是迅速以正念扫描身体，尽可能清晰地注意身体的觉受。我们也许需要做半小时才能看见效果。

也可以修止，一个有效的方法是光明想。光线可照亮事物，而且是扩散的，故观想的人也会如此。对观想能力不强的人，这可能没什么用。如果我们待在明亮而开放的房间中，也会有用。诵经可唤起正面心的能量流动，虔诚唱诵更充满信心和喜悦。另一种方法是思惟八苦：（i）生（ii）老（iii）病（iv）死（v）恶趣苦（vi）过去苦（vii）未来苦（viii）现在苦，如谋生苦等。若这些努力都不管用，建议去揉手臂、拉耳朵，甚至坐到疼痛出现。要不然，行走是较好的选择。最糟的情况下，就去小睡片刻。

然而，这些方法仅是用来唤起精进和正念，此处主要的工作还是在于：（i）能够经由自己的意志力来唤起精进的能力（ii）能够正念观察昏沉和睡眠，如何依因缘生起，又依因缘灭去；于是，随观智增长能够清楚观照三共相。

（4） 掉举恶作盖

掉举和恶作两者共同之处在于内心混乱和分心，好像无法坐着不动。掉举是较基本的负面状态，由于内心没有平静，便提供不善心所趁机生起的场所。若要能早期捕捉到它，便如在一切负面心态生起的初期掐掉花苞。麻烦之处是它与愚痴根俱在，愚痴根会隐藏它，好像空无一物，只有空白。如果仔细端详，它在制造莫名其妙。恶作（kukkucca）可定义为由于已做或未做的事而生起扰动的状态。有人偏好用懊悔一词，焦虑也适用。一般而言，掉举是散乱的基础，恶作会扩大散乱。

一开始，并不很需要区别两者，初学者只要观照从禅修所缘分心的一连串念头即可。老师教导我们只要一知道分心，便正念标记「想」。再次提醒，正念观察和只是机械性地赋予名称是两件不同的事。有正念的时候，它会取代掉举，同时注意到它的灭去。只是说说是没有什么用的，念头很快又会回来。

关键在于观察掉举的本质。妄念的所缘和近因不是主要的，除非问题很大，需要马上解决。可以看到掉举极不稳定，如波涛汹涌的大海波浪无情地拍击。另一个比喻是一窝蜜蜂。当掉举消失，我们感到深度的平静。

昏沉睡眠通常在几天之内消失，但掉举比较持久。因为它的能量强到可以使人歇斯底里，我们处理起来要格外小心。我们必须将一连串的念头停下来，尤其在精进禅修期间心力很强的时候。

停不下来，也许因为缺乏正念，也许因为不能专注所缘。如果我们已经正念观照了思维和掉举的心，那么就要弄清观照所缘的范围内发生了什么，也许是主要所缘太弱，不太清楚；要不就是次要所缘太强，例如疼痛。因此，正确选择所缘很重要。有时候，没有一个所缘是清楚的，那么无拣择的觉知就是个好方法了。

必须牢记，强烈的掉举往往伴随着某一不善根，通常很确定。在这种情况之下，若能找出这个心所，譬如说对抽烟的贪欲，会使正念更有效地处理那一个心所。

有一次，一位心理治疗师问我一个问题：在他的专业领域里，他学到的是对念头做心理分析，然后解决。在观禅中，我们只是观察念头的生灭，他到底应该采取哪一种方法？我回答说，既然他置身在观禅的精进禅修中，便应该遵循观禅的方式。

这事关禅修之目的。观禅从根本来解决问题，也就是说从生命的层次上，心理治疗则用比较世俗的层次来解决问题。心理治疗也许对需要立即解决的问题，效果较快较好。这是因为观禅要达到观智，需要较多的时间和技巧，但观禅绝对能到达更远之处。

我们采用的方法也许会失灵，怎么办？我会劝告人们反问自己：「为什么？」探询可产生领悟，使我们考虑并反思，要不然只能机械性地重复错误。这是思考，我们有时还是要诉诸思考，这是属于正知的领域。这样做之后，你也许会对你得到的答案感到惊讶，可能刚好击中问题的要害。

（5）疑盖

心存怀疑和健康的疑问是不同的状态。心存怀疑是迷惑，健康的疑问至少还不是，它是探询的表征，理解的先导。正如禅宗所说：小疑小悟，大疑大悟。在《卡拉玛经》中，佛陀赞叹卡拉玛人怀疑应该怀疑的事，提出质疑驱策我们去寻找答案。「寻找的必将寻见。」但如我们找不到答案，或许会失望。如果思考生命存有的问题，既超过我们有限的思考能力，又是世俗和概念的，结果我们可能会迷惑而且起疑。

佛陀列出四种不可思议：

      世间的究竟开始
禅定和神通的境界
全知的佛陀的境界
业力精密的运作

这并不是说我们对这些事连略知一二都不可得，而是说我们需要充分培育心，因为多思考达不到多远，反而会导致疑惑。

对于高深的禅修范畴、境界和体验，我们当然也可以同样考虑。举例而言，涅盘是什么体验？在经文中有许多描述，可是，你明白吗？

答案在于信心，而不是盲信。但在一开始，信心根据的是理性而基本的事。我们经仔细考虑，然后谨慎而正念地尝试过，才会知道。你当然可以相信正念会揭露真理，起先却很难接受；你当然可以信任心的力量，但有了正念才有助益；你当然可以信任一些人的仁慈。信心生出希望，希望生出更美好的生命。

在第一个层次，疑随思考生起，因此我们正念标记：「想、想……」。如果我们认出是生起疑盖，便正念标记为疑。它像是一串念头，绕呀绕地，结果全纠缠不清。因为无法解开此结，结果便生出沮丧和怀疑。如果我们视它为因我们本身的局限而生起的迷惑，解决不了什么问题，就能放下了。我们相信杂七杂八的问题总有解决的一天，因为知道我们会继续做心智的探索。

另一个方法是，至少诉诸一些理性或理论基础来满足知识的好奇心，或对我们所做的事提供理性的意义。最好有一位值得信任又有经验的善友或导师可供咨询，因为许多直观的智慧仍存在于口头传承。

三不善根、五盖和这一类（例如结、瀑流等）是由负向的不善心所构成的，可视为「黑暗的力量」、苦的主因。如未受控制，它们确会造成浩劫和恐怖，必须警惕。用业的名相来解释的话，它们的影响会跨越数世和数个世界。如我们视其为敌人，则可能会生起恐惧和仇恨。

还有一个看待它们的方法，就是视它们为病、弱，需要救治。或者视它们为狂野的潜力，需要驯服并驾驭。这样一来，自我仇恨便不会加深，而且可寻求更慈悲的方法来对治。

我们也必须知道，只有阿罗汉──智慧臻于完美──才能全部袪除这些不善的心。当然，我们要到那个境界还有一段时间：我们需要耐心。不妨把对治想成保持家中清洁，如果你要快乐，这就是生活了。跟你认识的魔鬼同住比跟不认识的魔鬼同住好。这是不断学习的过程，能带来更多快乐呢！

最后，甚至思惟这些黑暗的力量都会带来智慧，因为它们也在三共相的条件下存在。

在经文中，我们可以读到五盖中每一盖的有趣譬喻，以及相反于五盖、可以对治五盖的力量。研读它们有助于修行。

盖

水喻

人喻

相反力量的禅支

观之正念
贪欲盖 染色的水 欠债的人，无力还债来享有暂时的快乐 心一境性，不执取根门 不散乱

寂静、离执
瞋恚盖 沸腾的水 病人浑身疼痛，无法有任何享乐 喜 接纳的观禅要素
昏沉睡眠盖 混浊的水 关在监狱的人，无法知道外界有什么好事发生 寻（唤起精进） 清明
掉举恶作盖 搅动的水 跑腿的人，因为太忙了，无法为自己做什么重要的事 乐、平静（细微而安静） 平静
疑盖 沉滞的水 在沙漠中迷路的人，无法找到自苦恼中脱身的路径 伺（提升持续的探询） 探询的特质

2. 五蕴（Khandha）

巴利文中的五蕴（khandha），也可以译为聚集，这是因为从表面上看起来是密集的一团。然而，经过细密的观察，我们发现它们其实是由许多事物组成的，我们不应就此打住。再进一步观察，发现它们有互为因缘条件的特质，生起灭去如水流和能量的流动。这是真理被遮蔽的关键因素，因为我们保护自我的潜在依附感攫取它们，当做不变的一团，这样生生世世轮回。因此，五蕴的教法有助于打破永存之实体的虚妄概念。

两位朋友，瑞士·伯尔尼，2007年

每一个人都是因缘条件的组合，有如河流曲折蜿蜒。我们在三界
的旅程中聚散分合，如果我们执着对方，分离就很痛苦；如果我
们憎恨彼此，结果更糟。最后，最重要的是我们一起做过的事，
也就是业行。恰好这里有一帧两位朋友散步的照片，小径遗留在
身后，走向山边。人类能够一同和平地步向解脱吗？他们非得如此
不可！

以上所说的密集包括：

相续密集──观无常中见到不连续性，便可打破它

组合密集──清楚见到现象中不同的自性和特质，便可打破它

作用密集──清楚见到看、听等作用确实是由不同的现象和过程所构成的，便可打破它

所缘密集──见到心和心所如何一剎那一剎那领受所缘，如何剎那剎那生灭，便可打破它

五蕴是：

    1. 色蕴
    2. 受蕴
    3. 想蕴
    4. 行蕴
    5. 识蕴

在《非我相经》（Anatta Lakkhaṅa Sutta
）中，佛陀对五比丘开示五取蕴无我的特相，结果五比丘都证得最高果位，显示出无我教法的重要性。这是获得智慧的关键，但常受到误解，甚至引起恐惧。我们执取生命存有的力量非常强大，这种执取会不计一切抓取任何事物以便给生命一些道理和意义。不幸的是，这是由愚痴所生，只会造成痛苦。

本经也开示了五蕴和三共相之间的关系，以及三共相本身之间的关系：无常故苦，苦故无我。这样的证悟必须是直观的，通常如观禅技巧中所教授的那样直观实相。很显然，对现象中变化和逼迫性最初的体验会首先印在禅修者的心上。

然而，如果我们深入检视三共相，主相应是无我，法尔如是。直观无我是第一观智，最高峰是在出世间层次生起同样的证悟。结果就是解脱，因对这些现象的离欲而生起。

《中部·根本法门经》（Mūlapariyāya Sutta, Majjhima Nikāya）描述执取自我是：

    1. 五蕴即我
    2. 我在蕴中
    3. 蕴在我中
    4. 五蕴即我所

因此，我们也可能会这样认为：

i. 色身看似坚实，因此我存在，因为我即色身，而且色身坚实。

ii. 受使我快乐和悲伤，因此，我存在。

iii. 我存在，因为我能记忆并且辨识，此是想。

iv. 我思故我在，此是行。

v. 我知道、看到、听到、嗅到、尝到、触到，因此我存在，此是识。

（1）色蕴（ Rūpakhandha）

巴利文rūpa是色的意思，并非全然是科学中所定义的具体物质。在一般的意义上，它确实意谓具体的物质世界；在个人的意义上，它意谓身体；就《阿毗达摩》的意义，它是无常的、缘起的，但不能认识或不能领纳所缘。当我们将色视为一种蕴，它便包括色法的各种特质。《非我相经》说：「若过去、若现在、若未来、若内、若外、若粗、若细、若劣、若胜、若近、若远。」就佛教形而上学的意义来说，它包括《阿毗达摩》中的二十八种色法。

不难看出我们为什么会执取并认同这些色法。它的粗重给人一种真实又稳定的感觉，常言道：眼见为实。因此，我们拿到出生证明，告诉我们何时出生、父母为谁；之后拿到身份证，上面有我们的面孔和指纹的照片；之后这又延伸到其他的物质上去，如房子、车子、衣服等。我们根据更多的证件宣称这些是我们的。不久我们又会包括其他身体，宣称是我们的朋友、丈夫、妻子、子女等。这一切对我们自己和彼此的认同强化了我们的信仰和执取，而被制度化了。若要抛弃，你就得跟全世界作对，但关键在于对自己的执取！

身念处是处理对色身的离执，在前面的章节已经说明过了。有一件特别的事在前面尚未说明，即身厌想，包括身不净观和观墓冢尸体。这些方法尤其适合欲望强烈的根性。一旦培育了强大专注的离执，不但能除去感官欲贪的盖障，也有助于克服一些对自我的认同。这是发展观智之前必要的步骤。

另一个形式是四界差别观（或称为界分别）。这是让我们更密切观察四大的特相，因此易于见到三共相。

其他的，出入息禅修对掉举有强大的平静效果，修行正知会使我们在一切活动中生起智慧。

只要我们视身体为色法，生起又灭去，我们便可获得对实相的三共相的智慧。

于是，四界差别观打破对实体的妄想。

身厌想打破美的妄想。

身分想打破一团坚实的妄想。

无常想、苦想和无我想可以打破认同过程，并有助于了悟一切现象背后的实相。

（2）受蕴（Vedanākkhandha）

巴利文vedanā译为受，意为品味所缘的心所，现象使我们有乐受、苦受或不苦不乐受，可以是身受或心受。《念处经》更进一步分为出离性的或世俗性的受。受蕴也如色蕴一样由过去、现在、未来、内、外、粗、细、劣、胜、近、远……而知，这一切都应理解为无我、无我所、非自己。

我们会自然而然、习以为常，然后顽强地执着乐受。因为认为受蕴是我，执着就更为顽强，与乐受俱起的兴奋和喜悦又加强执着。这也是遗忘和淹没现有痛苦的方法。

至于苦受，我们则是排斥，但这也因为认为苦受是我而苦上加苦。于是人们会说：「我很悲伤，我很痛苦。」真让人惊异心怎么会是如此的受虐狂？这当然一点也不好笑！也许有人认为痛苦也比生命不存在好。当然，这是以某种方式执取受蕴。但这不必一定要有道理，常常不过是习性而已。

舍受或中性受没那么明显，常常未受注意，所以人们会这样评价某人「他没有任何感受」。但其实执取和认同当然还是存在的，因此人们会说他们觉得无聊或漠然。

这其实是一个恶性循环：我们努力寻求快乐，痛苦却不断追上我们。生起乐受时，我们陷入贪欲；生起苦受时，我们生起排斥；生起中性受时，我们也没有自由，可能亦有愚痴和贪欲。在每种受中，都有潜藏的习性，最好戒慎小心，保持正确的心态，即离执、接纳和敏锐觉知。乐是饵，苦是罚，痴是欺瞒。

处理感受的过程已在前面的受念处谈过。禅修首先是观受是受，而不是「我的感受」或「我在感受」。但只有在后来直观敏锐时才会有无我的直观。等我们敏锐地认识到不同的受与不同的心所都和所缘有关，缘起、无常和无我的本质才会清楚起来。这个念处通常由苦受进行到乐受，最后成为舍受。当无常和无我清楚了，剎那剎那的变化会让我们对所谓「行苦」生出智慧，才能从缘起的现象和诸行中发展出离执。这是引领我们解脱、超越感受的力量。然而，很有趣的，由于舍受的稳定和平等，它被视为殊胜，而且是迈向更高智慧的踏脚石。

《中部‧分别六处经》（Saḷāyatana Vibhaṅga Sutta, Majjhima Nikāya
）描述以心灵之眼来看受的层级。世俗性苦受可以转化为出离性苦受，世俗性乐受可以转化为出离性乐受，世俗性中性受可以转化为出离性中性受。甚至出离性受之中，乐受比苦受好，中性受又比乐受好。就出离性中性受而言，我们由多受进展到一受，最后到达非认为同一（atammayatā）（见前面第二章受念处译注3）。

概括起来，可以说对六根的观照其实就是将正念瞄准六种心路过程和其中的因缘条件。我们一开始先照管六根门，结果见到了所涉及的心路过程。我们会看见心路过程生起的因缘条件，以及过程中发生什么现象。我们看到心如何对刺激反应，同时看到正念与正定的修行更深时心更深入意门的进展。这些因素都是依据三共相来观察，也因此指向止息生死轮回的道路。

再回头以整体来看法念处，它可以被视为一个巧妙设计、包罗广泛的修行系统。首先，我们深入处理低阶的心所，也就是五盖。接着检视人们认为是我的五蕴，这引领我们进入一种修观的境界，由此无我的特相和自然呈现之实相变得非常清楚。然后当我们照管六入处时，我们经由一切变化的因缘条件跟随心及其过程。随着智慧增长，七觉支便非常明显甚至成为所缘，以至于超越而进入出世间法。最后，四圣谛总结整个修行，在其中的组成要素和部分中，我们终于转向三共相。一旦观察到三共相，我们会发展出离执，引领我们脱离三界轮回。

（3）想蕴（saññā）

我学习《阿毗达摩》以前，抓不住「想」的意义。想本身是一种心所，由所缘的特征和迹象而认识所缘。这也被形容为孩子的识知，是认知最简单的形式。泰文的翻译是「记忆」，给我们带来的理解是留下印象。当一个所缘撞击心，会造成一个印象。它和心不同，它是心所（cetasika）。过去的想构成记忆，未来的想是投射，现在的想是对所缘的基本特相作纪录，就像秘书把老板说的记下来一样。

我们执取记忆，用来认为是我们自己，尽管人生中许多事都会被遗忘。举例而言，出生对于认同很重要，我们却不记得；我们记得多少童年往事？还有，罹患阿兹海默症的人呢？因此，这是「我记得故我在。」我们认同自己为这一道名色的流，视它是一个个人，然后执取它。想使事物看似十分真实，这真有趣，就好像应该说：「想即为实」了。

想蕴和识蕴非常类似，有时我们一时还不能区别开来，两者是相应的（sampayutta）状态。一般上，如果有人说：「我知道那是什么」，那就是指想。因为识蕴比较细微，而且包罗更多，常处于背景地位，鲜为人所理解。很明显有比较主动的表达和显现，就是想蕴。只有多修习观察心所，我们才会更清楚识蕴。

说想蕴是注意所缘的本质，也许比较清楚。老师教禅修者观察所缘，就是正念注意发生的现象。如果渐成机械化，正念减退的话，就只有想蕴仍在了。如果继续缺乏正念，甚至会产生错误的念头和颠倒的见解。

我们如何就想蕴来修观？这就是正念注意我们的观察本身，观察有时怀有正念，有时没有正念。也要考虑想蕴如何发展，以及如何引导心走上解脱之道。

当我们清楚注意到想蕴有关的三共相，我们就会感受并理解到，观察和注意是无我的、客观的剎那剎那生灭的自然过程。清楚了这一点之后，无常和心的灭去也会清楚。原来是想蕴使一切看起来十分真实，因此想蕴不再可靠，我们所感知的世界也不再可靠，这就击中了生命的虚妄性的要害。许多人可能因此沮丧或陷入困局，但寻求真理的人只会受到驱动，更深入探索。

佛法告诉我们，想有不同类型，可作为达到解脱的工具。我们也学到，智慧其实是对实相敏锐、清晰而直接的想。敏锐的想有如刀片深深切入软软的肌肉中！老师教我们观察，即是将我们的心带向所缘。这样做时，我们注意到什么？我们唤起了定，也唤起了心和放大的力量，最重要的是观察的力量。随着禅修进展，标记次数增加，速度增快，与标记有关的想也会更有效率、更锐利。过程继续发展，最后，具有穿透性的观察力既自动又快速，以致原来机械式的功夫和内心标记成为阻力而非助力，便可放舍了。只有在力量慢下来时，正念才需要重新充电。

在最后阶段，想超越了一般世间的感官层次，这是在我们证得三共相之时。离执的心不会固着在任何缘起的相或标志上。没有事物可执取，也没有事物值得执取，无执取的心解脱了一切世俗的想。它变得完全开放，—如敞开的手掌。完全经历这些的心处于「无相地带」（signless zone），有如没有所缘的心 [17]。而心的定义又是知道所缘的现象，也许我们不能再称它为心了。

（4）行蕴

行蕴（saṅkhāra khandha）要做一些阐明。「行」（saṅkhāra）一字依据上下文脉络，有许多不同的定义，比较值得注意的有二：

1. 心行（Saṅkhāra khandha）

2. 诸行（Sabbe saṅkhāra）

两者都有「因缘和合或有为法」、「构成或形成」的意思。意为这些事物由许多因素构成、和合、形成。不同之处在于心行只包括心的因素，诸行还包括色法。就此目的而言，我们只集中讨论心行。

行蕴的一个简单的例子是我们想象和幻想的时候，我们的心在内在创造出一个世界，往往是虚妄而实现不了的。人类应有梦想，如果够努力，梦想也会成真。然而谈到行蕴，我们说的只是构成一组内心现象的心所。心有许多形式，正如大海有许多变化。心如何行事，端赖不同的心所如何组合，以及当时彼此如何交集运作。但其中主要的因素是「cetanā」，通常译为「思（心所）」。我宁愿称它为心的形成层面，这是因为心可以呈现出我们从未有意地梦想过的形式。行蕴的主动方面是意志。但也可以是被动的，这是说行蕴可以经由我们有意控制以外的因素来创造行的形式。

我们会执取这样的行蕴为我，正如一位哲学家所说：「我思故我在」。这难道说他一不想就不存在了吗？心行包括其他心所。举例而言，心行会认同贪欲（我非常想要）、或瞋恚（我真的很气）、或聪明才智（我很有智慧）。有许多陷阱，都属前面所提过的一致的形式──这是我、我的、我自己。

一般而言，人们说观察心，我想他们说的是观察心所（cetasika）而非心（citta）。这是因为心包罗一切，处于背景，常受忽视，正如我们常说的「见树不见林」。因此，我们若更特定地观察某一心所，譬如说五盖，我们其实就是在观照心行了。我们观察之后，可对心所做有趣而广泛的直接探究。若特别选择某一个心所并观察它，我们简直可以写成一本书了。看一看《阿毗达摩》中列了五十二种心所，其中的受和想两个心所已在前面两蕴中叙述，其余还有五十个心所。

假设初学者被告知要正念注意「思考」，他会发现思考的心行，系由一个或多个过程构成的过程。更深入地看，思考的心行揭露了其中更多的心行，如贪欲心、瞋恚心、愚痴心，甚至善心所如慷慨、耐心等等。正如五盖一节所说的，由心之眼来看，心之行便很清楚了。这些心所和行的变化也需要清明地观照──我想，要对心和三共相有清楚的觉知，这种清明是重要因素。

正如前述，这里主要的心所是「思」（cetanā），或者说心的创新形成的方面，在业缘上是最主要的心所，对生活有影响，对修行亦如是。心总是在造作，正如俗话说：「我们的一切乃是我们的思想所造成的。」但我们想要达到的，最后不一定如此，其中有许多因缘条件，故道德（善和不善）心所也必须考虑在内。因此，若无正念，心会变成「魔鬼工作坊」。

业的法则最简化的解释就是「好心有好报，坏心有坏报」。佛教经论偏好将好心称为善心所，坏心称为不善心所。善心所又可进一步细分为非解脱心所和解脱心所，解脱心所着重的是修观，解脱指解脱于有为法的轮回、生死的轮回、三界的轮回（saṃsāra）。修观就是要打破这个轮回，达到无为法，有如关掉魔鬼工作坊的总开关。但我们的心经历过如此多的有为法，习性很难消灭，所以在消灭之前有许多步骤要做，这样便会少一些开关要关。

真正修观的前行指建立基本正定。观察行蕴要确实有正念，所发展的定才会是正定。重点在于知道正定是什么，也在于从体验中学习。在此，我强调行的精确性，清楚知悉我们要造作什么，最后也知道如何执行。当然这都必须有善巧的导师来辅助。

真正的观禅是在许多基本的修观练习已完成、能够直观并证得生命存有的三共相之时。这些共相显示因缘条件性，也显示空和行蕴不可执取。我们所体验的每一行蕴都在生起之后迅即消逝。行蕴越清晰，它们的消逝也越清晰。这样的现象并非我们想要如此，而是其中自然的真理。努力去抓取会引起挫折感，并想要保住它们。最后我们会明了最好放下，让事情如实存在。

控制狂可能会说，这岂不会引起混乱？对未经训练、或有狠毒的习性的人的确如此。因此，一开始强化善的正定确有必要。这又是由恶向善、最终超越善恶的演变。这是我们既不想创造存在，亦不想毁灭的时候。我们应对于存有或不存有都不做任何努力。我们不应对涅盘存在或不存在有任何想法。不应有为了涅盘的奋斗，而只是自然趋向无为法。因此我们每一次正念看到行蕴，我们便看到造作有为法。每一次看到有为法坏灭，我们就看到苦／不圆满和空无实体。这便从诸行和造作诸行的心行中培育出离执。于是，只有缘起的过程才会造成限制，离执有如让心行脱离所有开关的总开关──不去作为的作为。有真理便足够了，还需要什么呢？

（5）识蕴

很显然这是五蕴中最微细的一蕴，因此也是最难直观的一个蕴。正如心念处一章所提，它多处于了别的背景地位。

《阿毗达摩》把心当做能了别的现象。根据不同的特性、作用等等，分为八十九心，有主动，有被动，有善，有不善，有无所谓善与不善，有从根因生也有无根因生[18]
。这样的研究更有助于直观心的确有不同的变化，因此是无常、苦、无我。

由于心很细微，较难发现它的改变，我们很自然会假定它是不变的实体。由此，邪见便扩展到与心同生同灭的心所和其他的蕴及所缘。最后，创造出哲学系统和思想来支持并确定邪见。因此，当嗏帝比丘（Bhikkhu Sati）（如中部‧双大品‧三十八经‧爱尽大经 Mahātanhāsaṅkhaya Sutta, Majjhima Nikāya 38
所述）执持「此识流转、轮回、常保持自己之同一性也」的邪见，佛陀即喝斥说：「予实对汝等以种种法门解说因缘生识『除却因缘，识即不生』」。接下来，佛陀继续解释「眼缘于色而识生」等不同识的缘起。

很有趣的，即使在那时，好的禅修者也会落入邪见。例如有人碰到心的微细状态，其中一个就是深度睡眠。对凡夫而言，这是空白的时段；对禅修者而言，他们开始感到这是越发平静的状态。就像有一次有人问我：「这个状态这么平静，好像睡着了。」我回答那就一定是深度睡眠的状态。还有得到禅定的人，他们可能会形容自身的经验是掉入空无或无法形容的平静、统一和不二的体验。《梵网经》（ Brahmajāla Sutta）辨识出这个陷阱，说这是以禅定为涅盘的邪见。同样的情况也会发生在修观者的身上，他们体验到各种类型的「灭」。那并非出世间，却以为自己证得究竟。

因此，在禅修有进展之际，我们最好在这些细微的意识中直观无常，在此适宜提一下两种学派的说法。

有一派说涅盘是有，有一派说涅盘是无，就像有人说佛陀灭后仍存在，另一派说不存在。这都是极端的见解，一常，一断。就世俗的意义上来说，是有的，否则，我们为何努力用功？但涅盘是究竟实相（paramattha
dhamma）。我们认为「有」的时候，其实说的是因缘和合的存在。出世间意为「超越世俗」，是超越一切思惟的。因此，我认为否定对初学者比较安全，但我们也不可执着「空无的概念」。我也发现教学中用「解脱」是一个更具指向性的说明。我们必须敞开心门来接纳最高的状态。「执世间心为我」是真正证悟之前最后的障碍，或者说最后几个障碍之一。

如何观察识蕴一事已在心念处详细探讨。

泡沫喻的偈颂是这样的：

     观色如聚沫
受如水上泡
想如春时焰
诸行如芭蕉
诸识法如幻[19]

佛陀在恒河畔对比丘宣说这个偈颂。他指着水上的一团聚沫并比喻为色身，接着又对其他诸蕴作了譬喻。

对禅修者而言，这些譬喻非常真实，从究竟真实法的层次来观察，那就是它们看起来的样子。观察生理觉受时，观察到的物质现象可能像一组生灭的特质，如小泡沫聚在一起，不断变化。再进一步观察，它们看似如原子般的细小粒子，有脉动，也有移动。

受蕴也是流动的，尤其是由心脏而来的受。起先它们像水，然后也像泡泡。愤怒的时候，受如沸腾的水，有许多泡泡；快乐的时候，受如凉冽冒泡的饮料。作为心法，它们看起来变化更快。后来它们似乎开始加速，像电流一般。

想蕴将经验的景观用线和点连结起来，也画上色彩。然而一旦注意到它们剎那剎那生灭，若我们想接近这些想蕴所绘出的经验图像，它们立刻如海市蜃楼一样消失不见。

至于芭蕉茎干的譬喻，则需要解释一番。芭蕉的茎其实不是茎，从植物学来说，它是让苗头生出来并从地面上长大的侧芽。一层层剥去的话，最后空无一物，原来是中空的。同理，我们可能认为我们的心所和念头形式有永存的实体。再进一步观察，我们会发现因缘中还有因缘，它们最后都会止息、灭去。

识蕴如鬼魅，它似乎无时不在，但一认真寻找，便凭空消失。能捕捉到的仅是心所，如心的面罩或面具。心和心所同生灭，但我们仅能看到心所。对心已经很熟悉的人，直接观察心的生灭是不一样的经验。原来看似自我的东西，如今看起来像鬼魅，是真理的影子，而不是真理本身。于是，我们不再抓住鬼魅不放了。你只要对鬼魅任其生灭，鬼魅就只是鬼魅而已，而且究竟是空，不会伤害我们。

3. 六入处（Āyatana）

观照六入处是有助于打破「永存不变的个人」邪见的另一方法。

六内入处是

    1. 眼处，是眼（视觉）净色的色法
    2. 耳处，是耳（听觉）净色的色法
    3. 鼻处，是鼻（嗅觉）净色的色法
    4. 舌处，是舌（味觉）净色的色法
    5. 身处，是身（触觉）净色的色法
    6. 意处，是认识法尘的识

还有外六入处

    1. 色尘，是颜色和光线
    2. 声尘，是声音
    3. 香尘，是气味
    4. 味尘，是味道
    5. 触尘，是有形的地、火、风的触的所缘
    6. 法尘

只要我们分析自己的经验，就发现都是从这六个范围来的。只要我们不仔细考察，以为是一个单位，那就看起来是一个人了。但更密切观察之后，就发现这六入处是因缘和合的现象，它们相互依存而且只是剎那剎那地存在。只要生起「一个人」的邪见，便会进一步执取，以为这每一入处都是自己，或属于自己，然后延伸到他人。

如幻如化的人们，瑞士·伯尔尼，2006年

我们所见到的人，只是眼的所缘、色尘。如果我们不细看，
会以为画在墙壁上的人是真人。是心令我们看到真或不真，
无论是否与事实吻合。不同之处完全是心使然。

举例而言，有人可能执着自己看起来怎么样。他们执着于视觉，即他们的所见和他们如何看事物。同样的情况也发生在声响上，即他们的声音和听觉；他们认同嗅觉、气味；同样的情况也发生在味、触、法上。要注意最终是心制造出一切执取和邪见。

《念处经》描述这种观照，用做明了眼根、色尘（眼根的所缘），以及依着二者而生起的束缚。未生的束缚如何生起，已生的束缚如何弃舍，弃舍的束缚如何在未来不再生起。同样的观照也应用于其他五内、外入处。最后就观照法尘──内在的法尘、外在的法尘、内外的法尘、生起的因素、灭、生灭──作一总结并重复偈句。

以上所说的明了显然是为开始明了眼根是一种自然现象，非个人、非灵魂、空（nisatto, nijīvo,
suñño）。由入处开始，生起其他的因缘条件，尤其是心路过程。这些心路过程包含领纳和认识所缘的部分，接下来是对此一部分反应的另外一部分。只要不具正念，便会生起许多其他不善的心路过程，在轮回中产生痛苦；反之亦然，善的心路过程则带来许多快乐。观禅则将善的心路过程进一步发展，超越缘起生命存在的轮回。

《鬘童子经》（Cūḷamālukya Sutta）有偈颂描述这个过程：

        眼见色而忘念
        注意于可爱色
        则感受澎湃激昂
        生起执取
        由色而生多受
        伴随贪爱和厌恶
        负重的心累积苦，远离涅盘
        （其他五入处亦同）
        不执取于色
        正念于见色
        则感受离执的心
        不生起执取
        一如（正念）于色
        亦修行（正念）于受
        遍知，不积累
        正念努力于离苦
        则近于涅盘

不善巧则远离涅盘，善巧则接近涅盘。善巧与否要靠正念使它成为善法并获致善果。但若正念是观禅中的那种正念，便会生起正知和智慧。

眼、眼的所缘（色尘）都是真实法，它们的生起灭去都可以按照三共相观察并体验得到。但这并不容易。习性很难消失。剎那之间，心路过程便产生了概念。随眠的力量也很强，一旦生起就成为修道的镣铐束缚。我们必须决意对当下发生的一切保持正念，这样，我们才能不形成概念，并回到如实体验所缘的阶段。

在这个时候，很有趣的，眼门心路过程首先根据看到的颜色产生形状的概念，然后才是三度空间的形体概念，进一步又凝聚成其他的形体和想法。了知这点而且心不去感知形状，便有助于停下概念化的过程，并保持安住于究竟真实法。至于听觉，声音形成字词，进而生起概念。在感知气味、味道和触尘时，是概念先于名称而生起。至于意，很明显会在概念化、编造和创造当中捕捉到它。因此，佛法有这样的忠告：「见时见，闻时闻，知时知。」因此，禅修者在见时，只要标记「见」，这样保持我们的正念，不会进一步形成概念，保持安住在当下的实相中。

经中提到十种结（saṃyojana）：

    1. 身见
    2. 戒禁取
    3. 疑
    4. 欲贪
    5. 瞋
    6. 色贪
    7. 无色贪
    8. 慢
    9. 掉举
    10. 无明

初果断除1-3结，二果减弱了4-5结，直到三果才会完全断除，唯阿罗汉能断除6-10五上分结。这种断除是立即而截然的，未来世永不再起，原因是什么呢？必是由于道心所带来的出世间智。有关诸结的教法令我们认识修行中清净的次第。

怀有邪见时，任何真理都被遮蔽了。错误的修行方法（戒禁取）更进一步加强了邪见。疑阻挡健康的探询，以上三者必须排除，观智才会生起，所以我们应该看到亲近智能的善知识有多重要了。初果因智慧生起四圣谛，因此完全断除三结，否则一忘失正念，这些结缚又会回来。接下来是完全断除欲贪和瞋恚，要成就，强大的正定道支是关键。最后，只有阿罗汉的智慧才能断除其他诸结，因为根中之根──无明──完全断除了。

总结来说，观照六内入处其实就是对六种心路过程和涉及的因缘条件运用正念，深入观察心路过程生起的因缘，同时看到心路过程当中发生的现象。这一切因素都是按照三共相观察，因此引生止息轮回之道。

4. 七觉支（Sambojjhaṅga）

《念处经》说：「比丘有念觉支时，了知：我有念觉支。无念觉支时，了知：我无念觉支。了知：未生起的念觉支生起，已生起之念觉支增长圆满。」其他六个觉知也是一样。

七觉支是：

    （1）念觉支
    （2）择法觉支
    （3）精进觉支
    （4）喜觉支
    （5）轻安觉支
    （6）定觉支
    （7）舍觉支

（1）念觉支

觉支是什么？我们很容易就会认为它是导向觉悟的一支因素。这个定义是根据「觉悟」而来。觉悟是亲证的智慧，但我们大部分人仍以理论视之。当我听到老师说，念觉支在生灭随观智现起时变得清楚分明，有如当头棒喝。我因此视念觉支是清楚觉知，有它自己的生命力，一直如实检视观禅的所缘。此一定义将觉支及其所缘奠基在无我的真理之上，其余的共相（苦／不圆满和无常）、觉支及其发展随顺这一定义。

在此，正念是我们修行时所探究的。初学者必须首先熟悉正念是什么，在它能被视为念觉支之前。我们要试着唤起它，看正念有无发挥作用，然后看到它发展。它有不同的形式，在正确的指导之下，某些观智会生起，会很清楚觉支是什么样。因此，会看到正念会随其所缘一同剎那剎那生灭。我们直观真实法的能力随修行与日俱增，也会观察到正念和不同层次的智能一起发展。这些不能被执取，必须让正念展开，打破心态狭窄的障碍，打开一个内心世界，看到一切即一，超越这个世间。达到顶点是最高的证悟，完全弃舍一切烦恼。

念觉支生起的要素，通常是用《念处经》注释书的说法：

    i.   修正念、正知如四念处所述
    ii.  亲近具念的人
    iii. 远离无正念的人
    iv.  将心导向于培育念觉支﹝将心向于正念﹞

我个人认为最重要的因素是认识此一觉支是什么状态。然后，决心、信心、精进、安忍等因素会生起，使念觉支持续。我们成为制造念觉支的工厂。

（2）择法觉支

经文里说这就是慧根，我个人会称它为「探究的心」。探究并非思考，虽然一开始多多少少会有一些思考。它其实是敏锐的正念，用观察力越掘越深入所缘。有如显微镜，倍数不断放大，能令人看清楚最深的本质。

我们可以这样说，它一方面是探索的，另一方面是显露的。因为它清晰又毫无成见，所以非常能够揭露；恐惧常能令人瘫痪，尤其是对未知的恐惧。探究和好奇心似乎易于激发择法觉支。

起初，我们必须鼓励自己去观察，而不只专注或跟随所缘。然后我们必须以更敏锐的觉知进一步发展出择法觉支。在小参中，老师常常要求我们更仔细、更精确地描述我们的体验。老师会指出我们何时何地缺乏这一觉支，以及如何改进。

我在此引用注释书所列择法觉支生起的因缘条件。

    i.   多询问（有关蕴、处、界等的问题）
    ii.  清洁事物
    iii. 诸根平衡而行道
    iv.  远离恶慧的人
    v.   亲近有智慧的人
    vi.  思惟深智的所行境界
    vii. 完全的决心，将心导向于培育择法觉支

我深信在觉支当中，探究的心[20]
是最重要的。正如人们常说的：寻找的必会寻见。当然，这也要看我们如何寻找，寻找什么，这就关乎正确的善知识和方法了。甚至这些也要分别。初期过后，就要视我们对七觉支了解得多深入，它们是刺透疑云的工具和矛头。要持续磨锐正念，并持续深入观察名法与色法的实相。

（3）精进觉支

前两个觉支是证悟过程中的主要工具。有如磨利斧头以便突破厚厚的黑暗之墙，需要的只是一双壮实的肩膀。明白我的意思吗？就是精进！

各种形式的工作都需要精进。虽然生理方面不容忽视，但我们在此主要讨论心理方面。在此关键是了知实相，精进在八正道中的四正勤[21]中讨论过，再复述一次：

    i.   已生之恶令断除
    ii.  未生之恶令不生
    iii. 未生之善令生起
    iv.  已生之善令增长

此处主要的努力在第三正勤。因为此正勤一旦现起，其他正勤也会现起。再次说明，此处善法指由前两觉支所引领的修观的过程，于是精进便成为唤起此二觉支并将它们发展到最高层次的角色，也是与它们同在的角色。因此，也是觉支之一。

注释书所列精进觉支生起的因缘条件值得检视。

    i.    思惟恶道的过患
    ii.   思惟精进的功德
    iii.  忆念圣者
    iv.   感念施恩
    v.    思惟遗产的殊胜
    vi.   忆念佛陀的伟大
    vii.  忆念自己种姓的伟大
    viii. 忆念同修者的伟大
    ix.   远离怠惰的人
    x.    亲近精进的人
    xi.   将心导向于培育精进觉支

这支进根／力有很多内容可说。由以上的列举来看，精进由激励（在信根之下）或是紧迫感（由道德考虑而来，又可以说是由了解情况而来）唤起，这对尚未建立充分信心的初学者颇为重要。修行日久，加上安忍，有一些成就会有助于我们继续精进。身边有好老师和善友也有助益。如果没有，手边有好书也很好。还需坚持不懈，坚韧不拔。机器一旦运转起来，就似有自己的生命力，看起来好似任运不费力，意即不用刻意努力。然后我们要小心与定根保持平衡，这也需要细化。心的精进是无止尽的，会令我们惊讶。只要适切地唤起精进并保持平衡，精进可以把我们带至深远之处而达到彼岸。

<

（4）喜觉支

对纯观行者而言，喜不是很常见的。定发展了，喜也起飞了。修止禅者有更丰富的喜，在出定时，喜常当做所缘。这是假设我们用生发智慧的方法来观察，也就是对三共相敏锐的直观。

老师总会事先警告习禅者执着喜的过患。这很容易明白，因为在喜的所缘中潜在欲贪的随眠。即使我们不觉得，如欠缺离执的正念，它还是会溜进来，于是我们就开始堕落了。忠告固然有其道理，但为了平衡，还是应鼓励把喜作为觉支来培育。

证悟的过程中，喜有其必要。生命镶嵌着悲剧，修行面对着障碍。处于低潮时，喜之泉可以提振士气并激起更多精进来克服障碍。在我们把苦的共相看得更清楚时，尤其如此。那是我们最需要鼓舞的时刻，知道如何唤起喜，会令情况改观。有了喜，定也会加深，即便不能令修行成为狂喜，至少也会让修行比较能忍受。

注释书说唤起喜的方法有：

    i.    佛随念
    ii.   法随念
    iii.  僧随念
    iv.   戒随念
    v.    舍随念
    vi.   天随念
    vii.  寂止随念
    viii. 省思能激发信心的经文
    ix.   远离（没有信心）粗恶的人
    x.    亲近（有信心）慈爱的人
    xi.   将心导向于培育喜觉支

我们应该满袖子都藏着小技巧，随时抖出来唤起喜。图片、心灵的圣像、亲近的同修、最喜爱的偈颂、美妙的散步、录音带、开示、以及你能想得出的任何东西。我最后的法宝是一组经文，通常都很有用。

喜通常有五种类型：

    i.   小喜（khuddaka pīti）
    ii.  剎那喜（khaṅika pīti）
    iii. 继起喜（ okkantika pīti）
    iv.  踊跃喜（ubbega pīti）
    v.   遍满喜（pharaṇa pīti）

当正定逐渐上路，一开始的困难没有了，喜会喷射出来。对喜要小心，保证心在正路上，以免生起执着，但这并不意味着要除掉喜。如果我们有正念，喜可灭去或转化成更微细的形式。如果喜一直很明显，我们可以拿它当观禅的所缘，培育智慧。我们观察并体验它是剎那剎那变化、无我，也有苦／不圆满的特相。因此，喜成为觉支，同时也是培育智慧的所缘。后来它会非常微细，而成为平等舍，觉悟的过程仍然继续。有故事描述比丘非常努力用功，最后依喜而证悟。

最可爱的女尼，柬埔寨·吴哥窟，2006年

这是我遇过最可爱的女尼的照片。虽然柬埔寨才经历多年内战
和大屠杀，但你能看到人民适应环境的能力和选择快乐的决心。
这些都清楚地反映在这位女尼的身上，她的行为和表情都显得
非常快乐。我也注意到人们用渡船载这些女尼们到吴哥窟来设
立小圣坛并收受布施。又有谁能拒绝她的微笑和慈爱？

（5）轻安觉支

我会把这个觉支称为冷静、宁静和柔软的觉支。如果说它是散乱的相反，那它就像定。它也带有心和心所的柔和、轻安、适业、柔软、诚恳、开放等一切善法，因此它使心对情况和所缘非常有堪能性和适应性。我们要能接受现实，这些非常重要。

想一想注释书提到七种能令轻安觉支生起的方法是很有趣的：

    i.   适当的食物
    ii.  良好的气候
    iii. 舒适的姿势
    iv.  不过度热衷，也不懒散
    v.   远离粗暴的人
    vi.  亲近身轻安的人
    vii. 将心导向于培育轻安觉支

这些因素强调了外在条件。我们也可注意内在条件，即善心所。

i. 心和心所的轻安（passaddhi）──确保定慧所需的运作顺畅，轻安和平衡。

ii. 心和心所的轻快性（lahutā）──克服沉重和怠惰，提高修行的机敏。

iii. 心和心所的柔软性（mudutā）──克服因挑衅、瞋怒和顽固而来的坚硬和僵固。

iv. 心和心所的适业性（kammaññatā）──具备灵活度以适应环境和禅修所缘的变化和不可预测性。

v. 心和心所的正直性（ujjukatā）──在领受教诫和接纳现实上的诚恳和开放。

vi. 心和心所的练达性（pāguññatā）──强大而健康的心态，能抗拒烦恼并加强五根／力。

对此保持正念，意味着对微细心所及其变化保持正念，特别是指法念处。最后会观察到存有的三共相，因此导向最终的智能。

（6）定觉支

很显然，定是开悟必要的因素，往后的章节中将说明定是什么及其相关的事项。现阶段让我们先考虑散乱的心无法长久集中专注所缘。很显然，这样的心无法清楚看见事物。有如混浊的水，或者像摇晃的照相机，无法聚焦，更不用说照一张清晰的照片了。这样的心也是软弱又无法突破艰巨的任务。正定使心强大，足以抗拒负面习性，加强正面习性，放大所缘，并聚焦清晰。

在此要强调的是，作为觉支之一，它必定是观定。其所缘是究竟实相，也就是剎那剎那生灭的过程。所缘和定本身的无我和苦／不圆满的特相也很明显，否则不可能出离世间。

正念观照这个觉支，意味着像对其他觉支一样，要了别其真实本质，以及如何生起，如何达到圆满，这是使修行待在正确道路的觉支。

虽然一再重复，不过在此仍再提一次注释书中所述定觉支生起的方法：

    i.   清洁事物
    ii.  诸根平衡而行道
    iii. 维持清晰的禅相
    iv.  必要时振奋沮丧的心
    v.   抑制过度兴奋的心
    vi.  策励怯弱的心
    vii. 持续无涉而平衡的觉知
    viii.远离内心散乱的人
    ix.  亲近有定的人
    x.   思惟安止的宁静
    xi.  将心导向于培育定觉支

一开始，我们需要知道如何唤起并培育它，上述善巧的平衡会生起强大而稳定的定。然后，我们深入观察实相，这包括定和心本身，尤其深定和最后终会生起的安止定。要预防微细的执着，并超越世间心，才能深入看到三共相。

（7）舍觉支

舍的相反是不稳定和情绪化的根性，人一剎那在云端，一剎那在地狱。舍是心法的平衡，增进稳定、顺畅、平静与和谐，来克服不稳定和情绪化。它反映接纳性和智慧。因此，任何培育出来的定都会长时而且深入，只要那是观定，就会生起甚深智慧。

生起舍觉支的因素有：

    i.   以平稳的情绪对待有情众生
    ii.  以平稳的情绪对待诸行
    iii. 远离不平稳而执取众生和诸行的人
    iv.  亲近平等对待众生和诸行的人
    v.   将心导向于培育舍觉支。

思惟业行和业果，可培育对众生平衡的心。对其他事情平衡的心可由思惟八兴衰，也就是八种世间得失而获得。但这仍属止禅，故有其局限。

与观禅俱起的舍可真正称为觉支。起先与稳定的正念俱起，然后与稳定的观定俱起，最后与洞见万法真实本质的智慧俱起。于是，我们不执着于任何世间情况，而且不受其左右。要注意，老师常警告禅修者勿执着于这个微细的平静状态。培育舍觉支时，我们要觉知其本身固有的三共相。

5. 四圣谛（Sacca）

《念处经》中提到这个主题如以下引文一样简单：

「比丘如何安住于法，依四圣谛观察诸法？诸比丘！于此，比丘如实了知：此是苦；如实了知：此是苦之集；如实了知：此是苦之灭；如实了知：此是苦灭之道。」

智慧的关键在于如实知。因此，我们又回到了了分明的觉知，这是无概念、敏锐、穿透性，并带来智慧的觉知。

四圣谛触碰到心灵生活的本质，它确定存有的问题是苦，缺乏的是永续的平静，不善巧地追寻只会引来贪爱和更多痛苦。

因此，我们说「苦」即五取蕴。在观禅中，我们理解它为五蕴不断地生灭。不断生灭也称为「行苦」，我们应对此行苦出离。因此，这就是我们需要学习的，如同第一段经文。在正念观察之下，我们发现一切有为法都有苦，因此我们应发展无欲。

至于苦的源头，经文说是贪爱──欲爱、有爱、无有爱。从更大的范围来看，包括一切烦恼。最终的根源，杂染中的杂染，则是愚痴。能克服愚痴的是智慧。

因此，我们一开始先观察烦恼生灭，诸如盖障，它们通过身行、语行显现出来，后来也显现在意行上面。然后我们观察促使它生起的因缘，便发现随眠习性。然而，只要证悟出世间圣道，便可以完全弃舍。

苦灭的一种定义是贪爱的息灭，同时也是涅盘的一种定义。在《清净道论》中，又定义为舍断一切，也就是轮回的止息。清楚感知无常时，可清楚见到灭。见苦时，亦导向放下和灭。见无我的真实本质时，也显露了灭的真实本质。这就是要证悟的内容，没有东西可取代亲证！

指向寂灭之道，就是八正道。

八正道是：

    正见──如实见到万法的智慧
    正思惟──引导智慧，集中专注真实本质
    正语──经由观禅中的正念，不妄语
    正业──经由观禅中的正念，不邪行
    正命──经由观禅中的正念，不在职业中妄语和邪行
    正精进──前述的四正勤，观禅中的用功
    正念──四念处中的念，是观禅中正念的简称
    正定──正念的心一境性本质，专注于实相。实相是带来智慧的观禅所缘

前两个是慧，接下来的三个是戒，后三个是定，因此是戒定慧三学。一个带一个，引我们朝向目的地。

我们可看到，观禅本身就有八正道。只有到达出世间，才称为八支圣道。但检视我们修行中的道支，我们可以检查哪些心所应唤起，哪些应弃舍。我们可以一步步走向出世间的目标。

地峡，澳洲·塔斯马尼亚，2004年

我们谈到桥梁和地峡的美，少有出乎这座。这地峡和布鲁尼角（Cape Bruny）
会合，直到塔斯马尼亚大陆。但我听说还有更叫人惊异的，生命和生命之间
的金桥、银桥。我们走过许多次了，可是能记得多少呢？最重要的一条是引
领我们越过三界轮回的那一条。

在此总结四圣谛的教导和修行：

    苦圣谛须知
    集圣谛须断
    灭圣谛须证
    道圣谛须修

最后，如果检视四圣谛，最重要的是道谛。培育了道谛，其他圣谛的作用就达到了。

「无欲是道，解脱是果。」以上引文出自《无碍解道》（Paṭisambhidā Magga），恰是我最喜爱的文句之一，总结了解脱道的本质。对佛教徒，无欲有特别的意义。无欲含摄了道及出世间法，后者包括无为的涅盘。

再回头整体看法念处，可视为善巧设计的全面而广泛的系统和修行。首先我们深入处理低阶状态，即五盖。接着观察一般人视为我的五蕴，这引领我们进入观禅，无我和自然发生的实相都更清楚。然后是观照六入处，我们经由一切变化的因缘来跟随心及心路过程。然后随观智的进展，七觉支变得清楚，甚至成为所缘，最终超越进入出世间法。最后是四圣谛，总结修行整体。从它的组成要素和部分，我们被引导至三共相；观察共相时，培育出离执，从而跳出三界轮回。

后记

目前，除马哈希尊者的书之外，坊间也有不少有关四念处的英文书。我早年也遇到一本苏摩尊者（Venerable Soma Thera）所著的《念住之道》（The Way of Mindfulness
），将《念处经》及注释书翻译得很好，还加上不少有趣的评论。一个有趣之处是讲每一念处如何适合不同根性的。后来有人介绍我另一本关于这个主题的注释合集，即向智尊者（Nyanaponika Thera）的《佛教禅修心要》（The Heart of Buddhist Meditation
）。除了他自己的评论，他也翻译其他经的许多注释，这些在其他地方是找不到英文本的。最后，是喜戒禅师（Sayadaw U Silananda）的《正念的四个练习》[22]
，用直接而简单的语言阐述，我至今在开示时仍用来参考。

读过许多好作品之后，我认为没有作品比得上亲身修行的发现。修行有如登上一艘大船，带我们穿越三界生死的大海，上了船之后，会发现许多房间和物件。

我们也了解，每一个念处都能够引领我们达到目标，它们都相互依存并相互支持。除非我们进步很快，我们通常必须修习四种，虽然我们可能更擅长其中一种。

在此，我再复述一次每一念处有趣和相关的层面。

身念处作为正念和正定一开始立足的基础，至关重要。如以旅程为譬喻，我们好像走在一条土路上。此处的关键似乎是身体觉受的敏感度。这又引出其他念处的建立。身念处有一独特的性质就是培养对身体的离执，执着身体在欲界中往往是进步的绊脚石。

受念处自然是下一个念处，因为它的近因是触。如以旅程为譬喻，这像是在河流上航行，而受正是一种水大。在此我们碰触到生命的基本动机和寻找与真正快乐相关的生命存在的意义，这是很重要的一点。我认为此处的关键在于「接纳」，尤其对于疼痛，以及其后在出世间之前，对最微细喜悦的「离执」。

因为受和心所相连，我们终于到达常称为国王的心。我认为此处到了修行的战略位置。因为心在一切体验中都存在。如果能建立心念处，那我们就到达一个关键点。我们只要以心为参考点，我们可以向任何方向前行。但因为随眠烦恼，心不可捉摸又很滑溜，因此关键因素在于维持持续的正念。如以旅程为譬喻，这像鸟儿起飞到空中。

但心也是依缘而起的，与诸行和宇宙相连，它们一起运作是使世界继续转动的力量。法念处的章节中，例如五盖、五蕴等，显示出这些力量可根据它的本质来作分类。每一组都在不同的情况下以独特的方式和独特的效果来开发智慧和解脱。

至于法念处，我只是到后来才有了更好的了解。那些书中似乎并未清楚地指出它的位置，以及和其他念处的关系。后来我了解到这一念处是究竟的，因为它指向实相和真理，包括观禅的各种形式和层次。我认为这个念处的关键是诸法无我的基本智慧。

在旅程的譬喻中，这就像洞穴中的蚂蚁造出通向世界中心的迷宫般的隧道。

简而言之，我认为念处的修行非常完全、详尽而且广袤，这些经文是佛陀、弟子和长老为下一代仔细考虑、设计、编成的。

 

第三部分 实用观禅道理

咕噜

我在瑞士艾蒙特（Emmental）的小村庄香格诺（Schangnau）冬季精进禅修的时候，有一天发生了一件事。事情不「大」，只是心里动了个念头，问了一个有用的问题，而使我用功方向明确起来。当时我坐下来禅修，经历了一如往常的情况，然后心里突然冒出了一个问题：「到底发生了什么？这些『咕噜』（gring
grong）是什么？」
「咕噜」指的是在一段禅定时间里所经历的心和所缘的翻腾起伏。这种情况已持续多年，当时我非常确定，这是最终会导向目标的观禅过程。我本已不再质疑每一种情况到底是怎么回事，所以这些情况常被视为只是咕噜作响却毫无意义的过程。然而这个问题不仅再度证实了我用功方法正确，而且还引出了一种更加开放而灵活的用功和教学方法。

紧随其后，冒出了一个我学生常问的问题：「我这样用功对吗？如果对，那又为什么？」于是我检查当时的确具有正念且远离烦恼。确定这一点之后，我又核查定力如何，确定我显然在近行定中；至于观，我非常清楚并没有落入概念。虽然我基于过去经验来理解问题并没什么不对，但我内心并未去解释「它是什么什么」，所以没有落入理性思惟。我想我可以很容易把某种「咕噜」对应某些观智，尤其是「无我」相很强、很突出、很清楚的观智。但我早已不关心哪种经验对应哪种观智了，因为我知道心的净化更为重要，所以我不做进一步的评断。

然而这件事却让我好奇，有多少初学观禅时所使用的基本技巧到现在还在用，比如对生起的行动和所缘加以标记。我其实早就不这样做了，但对初学者做初步教导时，我还是一再阐述必须这样做。不同的是，我强调需要更深层地感受、体验并观察所缘／过程，或许这也可以从早期就开始。

其次，这也促使我观察修行的各种方式、这些「咕噜」中的定力、展现三共相的名色过程。出乎意料的是，除了腹部起伏之外，观智可以随许多所缘生起，如声音、疼痛、身体觉受。这些观察显示，具有定力的观
的过程除了我当初所学的方法和所缘之外，还可由其他方法和所缘生起。这就打开了很多入道的「法门」。西方人比较欣赏开放性，而非僵化保守、仅遵循某一特定的传承。于是我对接触过不同传承的禅修者采取一种宽大的心态，以引导他们走向通往解脱的「唯一道路」。这样的实际效果是放弃了更多的原来的修行观念，这些观念可能已成为更广泛、更深入修行的障碍。

所以很明显的，我对第一批瑞士学生介绍修行方法时，用正念扫描身体的方法很有效，后来强调心念处也很有效。后来有一天我回到马来西亚介绍一些新的方法和观照「咕噜」，有人问：「观照『咕噜』的方法属于哪一个念处？」起先我很惊奇人们多么习惯于把事物分类以适应自己的概念并下判断。倒不是说这样没用，而是此事让我认识到，我在传统教学方法上做出了一些突破。

我回答：「所有四个念处。」
我进一步解释说：「观照『咕噜』时，你其实在观照身体觉受——诸如振动之类，这属于『身念处』；然后有各种感受，诸如痒和痛，这是『受念处』的所缘；尽管身念处和受念处构成了『咕噜』的主要内容，但只要进一步用功，『心念处』中的心很快就变成主要的念处。从此很清楚『咕噜』是快速变化的心。这整件事有时让我把这种方法叫作「洗衣机禅」。因为我们把衣物放进高速转动和来回旋转的洗衣机后，洗出来清亮光洁。禅修中感知愈清晰，观照愈深入。

此时我想到，将之全归入观照法尘的法念处会更简单，但这需要对法念处多加解释！对「咕噜」之发现的另一个结果是明白实用观禅道理，也就是回答「为什么？」 这些「抽筋」（一个学生这样描述）有任何用处吗？下面的答案说出了显见的原因，这原因又解决了两难的困境，这些将在下一章讲解。

实用观禅道理

这一节是实用观禅道理，说明我们为何要这样禅修。 这是给喜欢「问为什么的人」讲的，也就是给总想知道为什么要这么做的人们讲的。无论在精进禅修还是日常生活中，知道原因之后，我们便很想继续用功，这也有助我们把禅修技巧和调伏心智掌握得更好。

其次，这也有利于对治贪求进展的问题。许多禅修者根据十六观智的描述来判断他们禅修的好坏和进展。他们根据书本上描述的体验来判断到了哪一观智。若能深入了解禅修的目的，我们可避免错误的诠释，并返回正确的看法。

因此，我把禅修要做的事划分成几个简单却深刻的目的，每一个目的都会带给我们从日常生活到最高心灵层面的利益。只要一个人能看清他所做的事背后的目的，就会感到应该好好用功且无时不用功。只要我们忘记了目的，就会走偏。

观禅的主要功能是：

    1. 清除
    2. 增强
    3. 磨锐
    4. 导向法
    5. 解脱

第一章 清除

1. 清除

从开始禅修的那一刻就开始了清除过程，也就是清除心中的烦恼，烦恼是苦的真正原因。实际上，这包括清除许多引生烦恼的因缘条件。就禅修而言，我们说五盖就是烦恼。而十种障碍（palibodha）是指不利于禅修的一些因缘条件，这些并不见得是烦恼。从较宽广的角度来看，这包括无助于培育清净心的一切因缘条件。不过在此的讨论只限于前一种定义。

不善心所从三不善根生起，即贪、瞋、痴。很清楚，只要贪瞋痴三毒存在，便形成云雾覆盖实相。痴是主犯，贪是活跃的痴的对等面，瞋是可怕的发展。镇伏了五盖之后，善心所呈现出来时便非常清楚明了，尤其在昏沉睡眠盖的沉重黑云消失了的时候。掉举如大声喧哗，一旦没有了，便是深度的寂静。离开了感官欲望和瞋恨，有如扑灭了火焰；解决了疑盖，感觉有如从缠绕的心结中解放出来。清澈的心是明亮、开阔而自由、快乐而宁静的。由正念生起的善心所是各种形式的快乐的基础。

美国旧金山，恶魔岛， 2006年

恶魔岛以监狱著名，如果你关进那里，注定要遭殃好多年，也许是
业果报应。另一方面，许多遗世独立的寺院也象是那样，但其中没
有悲伤和懊悔，而是平静，一切都在心识之内。昏沉睡眠盖常用来
和监狱相比，都一样让我们看不见世界所发生的一切。

用最经典的种地例子来说，田地需要清理和耕犁之后，才能种下庄稼而且丰收，心的作用也一样。土壤的肥沃程度也会造成差别，但这种潜力人人不同。

我们在法念处中已经讲了五盖，在此不再重复。

这里需要强调的是，这些烦恼在三种层次上运作：

（1）粗显——显现在身和语方面，诸如违犯杀戒、盗戒等等；

（2）只发生在心的层次，非常微细；

（3）处于潜伏的层次。

持戒可以清除粗显层次的烦恼，但不能解决更微细的内心执着。定能够抑制心的烦恼，唯有修观能够根除那些随眠烦恼。为什么呢？这是因为观直达诸有（存在）的根本，这也是最难清除的地方，即使最强的禅定也无法到达。当深入观照那些形成并引发对名色过程执着的因缘条件时，禅修者必须非常专注而敏锐。只有见到了名法、色法诸相的虚幻不实，才有真正的「放下」可言。

清除过程应当在所有三个层次进行。如果深入看到这一点，我们便会认识到保持正念有多重要，哪怕只有一刹那。尤其是你内心已确立了以彻底净化为究竟目标，就更重要了。于是，所有的努力都会朝着这个方向。时间为另一考虑因素。但在当下来说，关键在于目的，正确的目的有立即产生内心平静的效果。但是清除并非仅令心安顿下来而进入宁静的状态，还包括更深层的净化，诸如随眠烦恼，这只有通过修观才能完成。

2. 增强

从另一角度看修行，是一个增强诸根／力的过程。我们很容易了解，病体不仅无法完成重要的工作，而且是充满了痛苦。心也是一样，不同之处只是心带来利益和伤害的能力远大于身体。

谈到力，我必须再次提醒这并不是通常所说的「力量」，而是从一种身心健康、朝气蓬勃的意义上讲。贪、瞋很有力量，但是从真正道德的角度看则是虚弱的。因此这里的力指的是善法，在七觉支中证悟更是如此。

五力（bala）是：

    （1）信力
    （2）精进力
    （3）念力
    （4）定力
    （5）慧力

在某种意义上，五力和净化有关，正因这些心所强而有力，方能清除烦恼，乃至祛除一切苦。谈到力的时候，总给人更正面的印象。就如身体健康带来身体上的快乐，心的健康有力带来精神上的快乐，因此力是很强的因缘条件。我们需要五力，生活中才能安然无恙；我们需要五力，才能超越世间。危险潜伏于每一个角落，我们时时刻刻都需要五力。

在雷迪尊者（Ledi Sayadaw ）的《佛教手册》（Manual of Buddhism）中，他指出了一般的力（如信——pakati saddha）和禅修之力（bhavana
saddha）之间的差别。由于经过修持和培育，后者显然更加强而有力。它能够克服更多的苦并且带来更好的乐。但是我们仍然不能忽视一般的力，因为它们是种子。不过我们既然知道了修行的利益，就不应再因循拖延了。

（1）信力

人说信足以移山。但就心的威力而言，信还不止于此。我们出于信心而做出很多善行。禅修所产生的诸力可能超乎你的想象，包括信力——深度的信力会带领我们走得越来越远，超越所有的疑盖而不再动摇。

（2）进力

身体的能量有明显的局限，精神的力量若知道如何驾驭，则是无穷无尽。有爱（渴望存在）使众生自无始以来便生生世世轮回不已。修观可以止息轮回，这样的努力即是四正勤，可燃尽烦恼。每位禅修者都知道禅修需要多少精进力。精进力来自于内心，直接对治懈怠。

（3）念力

正念仔细而全面地审察所缘，因此正念有很多作用，诸如增强清净心的力量；正念还会对当下发生的一切提供均衡和完整的图像，这即是观智生起的前导。这时，烦恼毫无机会接管我们的心，甚至只好溜之大吉。

（4）定力

有了定力，则各种心智之力都集中起来。所以定力也被认为是力中之力。因定而变得有力的心有超越常人的本领。由于有定力的清净善心，我们远远超越低层次的欲贪而进入禅定。加上清明，正念能够在更微细的层次发挥作用，引生深观。定直接对治掉举。

（5）慧力

定所产生的力量可能很显著，慧则不同。慧由于通过智慧来解决问题并获得善巧，具有解脱烦恼的力量。慧具有看破虚妄的锐利性。世间慧仅能够看透世间的事，观慧则能够看透一切。因此，这种慧能超越烦恼、概念和一切苦，这正是我们在禅修中所全力以赴的。

 

第二章 增强定力

 

因为力和定密切相关，故在此讨论这个主题。巴利文samādhi（三摩地）通常译为定（concentration）。尽管这是正确的翻译，但是我更喜欢用「止」（tranquility）来替代，因为它含有纯净和善，而非仅只是功能上的意义。我记得曾经读过一本泰文书，它从三个重要的方面或层次来阐述定的含义，对禅修者很重要，值得一提。

1. 三摩地能从五盖和烦恼中寂静下来，五盖和烦恼是烦扰和引发更多烦扰之因，故称三摩地。

2. 三摩地具有一境性，无散乱之苦，散乱减弱心并扰动心，故称三摩地。

3. 三摩地弃舍了较粗的心所，禅定因此更微细，故称三摩地。

第一个定义最重要，因为强调净化，所以我们可以避免邪定。邪定缺乏正念，增强不善心所，让人从贪爱变成迷恋，从嫌恶变成狂怒，从愚痴变成幻觉。

正定必然伴有正念，于是心沿着止的阶梯次第提升。如果做到这一点，那么从实用的角度来说，第二个定义就开始发生作用。我们多大程度能把心保持在一点或一个过程上，就决定了止和定之力能产生得多好多快。

心一境性成就时，第三个因素便很有关系了。例如，当我们培育初禅祛除了较粗的心所，会走向更高阶的禅定。在色界定之后，依于更微细的无色界所缘，我们会进入更深的定和更微妙的境界。

这些定义让我们对三摩地更加了解，不只是理解为定，我们也需要考虑道德层面和心的状态，而不只是心一境性。

修定的原因

 

如果不是绝大多数，那也应有相当多的人把禅修和定混为一谈。这不足为奇，因为很多禅修方法都强调定，尽管依禅修类型的不同，还有定以外的事。

1.
当问及人们禅修目的，最显见的原因就是克服压力。现代生活中，尤其是在繁忙的都市，压力大是常态。人们想尽办法减压，禅修是办法之一。人们常常会想象禅修者盘腿闭目，进入没有焦虑的宁静之乐。如果是（纯净心所生起的）正定，那就的确如此。但必须经历足够的修习之后，才能达到这样的状态。原因显而易见，压力（心理的）是由不善心所构成。

2. 另一方面是增进心力和快乐。一个人只要正确用功，强化清净心所之后，随之而起的就是心的真正宁静和快乐。随着这样定力的增强，生活也更快乐。再次说明，快乐随相关心所的特质而有差别——慈爱带来人际关系的喜悦，信带来虔诚的喜悦。

3. 上述情况进一步发展到超越凡常的水平，就会获得神通的技巧和能力。有些人非常努力追求这些能力。这样的善巧会带来额外的优势，但也会成为一种执着的来源，去追求越来越玄妙的东西。但只要处理得当，将会大为扩展助人的能力并延伸慈爱的行为。

4. 禅定的另一结果是命终会快乐投生于更高的天界。正定的业力具有特别的份量，会优先于其他业力而成熟。它的特别的力量和纯净将人带至高处，比如安止定让人投生于梵天界。

5. 作为修观的基础——佛教徒的重点在观，它是彻底解脱苦的工具，也是达到永续宁静的方法。如果我们心中燃烧着贪和瞋，由于痴而混淆迷惑，是不可能作观的。如果心很虚弱，也无力作观。我们需要用禅定来清除这些杂草，智慧之树方能生长，但生长往往非常缓慢，需要保持定力直到最后结出解脱之果。

定的类型和阶次

 

我们基于解释或描述得到某事（如禅定）的观念可以和实际的经验相去甚远。因此任何道理上的讲解或理论的引述只有在亲身经历过才最圆满。初学者需要从某种理论框架开始，这种框架的来源必须可靠。必要的解释通常也不可或缺，这样我们才能充分理解而不至于掉入陷阱或走偏，最终功德圆满。因此当谈到定的类型和阶次，我们必须记住，这是谈论大范围的经验和所缘，涉及到的各种变数，包括禅定的所缘、心所和体验上的差异。每个人在描述的时候，还会产生更多差异。所以不可能用语言勾画出完整图像，在此只提出对禅修者有用的要点和概论。

正定与邪定

正定和邪定前面曾经提到，但需要详细的解释。正定为善和清净，邪定为不善和染污。有正念的人是很清楚的。但对执迷于入定的人，便可能生起邪定而不自知。结果可能产生强烈的贪、瞋或痴，使心理失去平衡。正因如此，修定前必须着重正念。这也是为什么要预先警告不要贪着喜悦和追求结果。定力加深时，在出现新的陌生经验之前，应检查一下自己是否具有正念，是否远离烦恼。当正念很强且能自动运作，就不用害怕出现未知的情况。

定的阶次

讲到定的阶次，通常指心能够专注在所缘上的程度，因此这里有两个变数。

1. 就专注的力度而言：力度越大，越不可能被其他所缘引开。

2. 就持续的时间而言：前面讲的是专注的强度，这里讲的是量。通常保持专注于一个所缘上的时间越长，专注就越深。但并非一成不变，因为还受其他因素影响，诸如个人的潜能和各种助缘。

当我们将心保持在禅观的所缘上而不去注意其他一切，很容易忽视心所。更关键的因素是以什么类型的心所生定。禅观的所缘尽管重要，但只是一个辅助工具。安全优先于速度！一旦我们确定了心所，将心固定于所缘上而得定便全速前进了。

心固定在所缘上的程度和传统的分类是对应的：

1. 遍作定（Parikamma samādhi）

这个最初的阶次涉及最初的所缘，即遍作相（parikamma）。在纯粹的止禅中，我们以眼注视实物的所缘来引生定力。然后我们能够闭着眼睛在心里重现所缘的相，生起取相（uggaha nimmita）。

观禅也涉及初学者一开始所观照的所缘，它们可能与概念法有关。

这里可能有这么一个发展阶段：只要五盖还没有完全镇伏，用功当中就会有坎坷，有如登山过程中的坎坷。禅修有时不错，有时却容易散乱。

2. 近行定（Upacāra samādhi）

近行定意即接近安止定。有人甚至认为它是安止心路过程中所生起的特定的心，这就不太着边际了，因为很多种止禅都可修到近行定的水准（但有的却不能入安止定，如佛随念）。更实用的定义是以是否镇伏五盖来划分，此时你可清楚体会到心的层次的变化。在这之前，妄念会不知不觉就进来了。但到达这一点之后，五盖都没有了。昏沉睡眠的黑云离去了，心的清明令人清新。没有贪、瞋的念头，没有荒谬、无意义的混乱思绪。这时心处于平衡状态，容易导向目标，常常能自动运作，就像一匹训练有素的好马一样驯服顺从。

到一定时候，似相（paṭibhāga nimmita）会现起──它完美、清晰、光亮且透明，由再进一步就可进入安止定。

即使是在近行定的层次之内，随着禅修进展，定力和所缘的状态也有不同。到了安止定就一切都静止不变了。

在观禅中，随定力的增加也会注意到同样的情况。但是观禅的所缘为「真实法」，或者说是名色过程，容后详述。在这种情况下，心流紧随这些所缘的生灭变化[23]，然后变得合而为一 [24]。

3. 安止定（Appanā samādhi）

安止定在巴利文中指的是禅那／安般那三摩地（jhāna / appanā samādhi），但我们需要小心， 巴利文「禅那」（jhānas）一词有更广的含义。它可能泛指深定的禅修心识状态。

进入安止定时，我们的心识会经历一种特别的名法变化过程，即进入安止速行心（appanā
javana）。在此，心的主客观的对立感消失。这种安止定的明确体验是心境合一。当完全进入安止，心落入或说提升到另一个层次，没有能所之分，似乎是无意识状态（unconsciousness）。有人可能不同意，但是我认为这和《阿毗达摩》的解释是一致的。
只有当出定之后并审察发生过的事，才有可能知道那段时间自己确实曾经非常有正念地专注那个所缘。

安止定有不同的阶次。不断弃舍较粗的禅支（jhānaṅga）之后，便进入更深的阶次。不同的所缘会带来不同的体验，伴随不同的效果。

按经中的讲法，色界禅有四：

    1. 初禅——寻、伺、喜、乐、心一境性
    2. 二禅——喜、乐、心一境性
    3. 三禅——乐、心一境性
    4. 四禅——舍、心一境性

按照《阿毗达摩》分类则是五种，初禅一分为二——一个是有寻有伺，另一个是无寻有伺。在第四（或第五）禅之后，可以修无色定，其差异在于所缘， 它们依次变得越来越微细。

1. 空无边处（以无限的空间为所缘）

2. 识无边处（以了别前一无色定的识为所缘）

3. 无所有处（以无所有的概念为所缘）

4. 非想非非想处（以了别前一无色定的识为所缘）

4. 刹那定（Khaṇika samādhi）

讨论观禅的定力时常提到的是刹那定。我会把它叫做禅定的一种特质。这种特质亦为人所重视并培育，但还没有达到安止的程度。此处需要再加一句：它和近行定相当，同样具有克服五盖的威力，能够作为修观的基础。这种定所强调的是观禅所缘的无常性，而具有此定力的心亦是无常——刹那刹那生起、灭去。只有这样观察时，才能证得三共相的智慧。必须注意观定的各种阶次还不局限于此。就经典和经验来看，也可能发生如止禅中的不同阶次。

恒河岸边，印度，1996年

我早晨坐船经过恒河时，见一僧人坐在河岸，从头到脚覆盖着僧袍。
他的姿势看起来有强大的正念和正定。当我用照相机捕捉他的镜头
时，他露出头来，我很惊奇地发现他并不是印度人。他温和地朝我
招手，我看到的那温和的仁慈，至今我都记得。

引生定力的因素

 

你是否想过，为什么有人容易入定，而有人就不行？如果你属于第二种人，就值得多想一想。我虽然不能算是典型的第二种人，但也差得不多，所以我也需要再深入考察引生定力的因素。

1. 与生俱来的业力因素

让我们面对现实，并非每个人都像是贝多芬、爱因斯坦或者佛陀那样的天才。佛陀更是稀有！同样地，也不是每个人都具有在短期便轻易达到安止定的能力。习禅者有一个分布范围，即使你属于中上资质，可能仍不容易。具有这样天生潜能的人确实有，但不是我们可以选择的，所以我们必须接受自然的天赋，并以此为基础用功。

2. 外在因素

外在因素也必须考虑。这些因素包括七种适应性：

（1）住处——安全、安静、整洁和方便

（2）食物——有利健康

（3）天气——温和适宜

（4）姿势——平衡

（5）说话——有益

（6）行境——指出家人能以正命而活获得食物和其他生活资具的地方

（7）人——接触的人能给予鼓舞和支持

这些因素可以概括分为两组——物质环境和人类构成的环境。虽然物质对初学很关键，但人类的环境还是最重要的。

下面几个要素，如戒、信和正见都在本书开始几章讨论过，重述只是重复。不过下面一组要素是我有一次静下心来研究而获得的心得。这些是简单的前提条件，而且是入定的主要原因。

（1）身体放松

身体紧张会扰动心。反之，如有正念，身体舒畅则能令心快乐平静。日常生活中的压力会引起紧绷，并在身心中积累起来。放松能释放身体的压力，继而让内心也能放下。放松开始是有意念控制，当进入较深的层次，会达到超出心所能控制的身体部位。到一定程度，积聚的有害能量会释放，这种情况常常伴随着心智训练而发生。放松的结果就是缓解和平静。

我记得有位女士由于身体紧绷而咳嗽，禅修变得很困难。她说，自己所能做的就是放松。其实在放松的过程中她就在禅修。每一次身体生起紧绷的感觉，她就正念观照、放松、观照它的消失。当放松进入较深层，她更加平静，并观照到了紧绷背后的心理因素。很明显地，只要她内心生起大的冲突，立即随之生起紧绷而引起剧烈咳嗽。

（2）离执

我常常告诉人们，入定就像睡眠，只是定中必须觉知一个所缘，并放下其他一切所缘。在睡眠中，我们放下一切，回归到一种被动性的状态，即有分（或者说深度睡眠）。有人连睡眠也有困难。有一个原因就是思虑成了习惯，以至于变得迷恋。就像无法关上的收音机一样。我再次告诉他们，他们想得太多太久，该歇一会儿了。他们回答说，不是他们不愿，而是没有办法。

习惯极为顽固，所以需要时间让它慢下来。最关键的因素就是「放下」，即一旦注意到就立即脱离它，它会按照无常和灭的定律演化。

这种迷恋的状态和贪爱人或事物紧密相关。我们的贪爱有很多种，渴望除去讨厌的事物的内心习气也是一种贪。所谓放下，连这些也要放下。很讽刺地，这种贪爱还包括想得到禅修结果。果真如此，就对自己说：「放下。我想得到的不过是一点心灵的平静。」 降低个人的目标到单纯的最低限度，我们便能集中专注。

当我们获得了这种最基本的宁静，也是一种定。虽不算深，但假以时日，便可以培育出深定。还要提一下，安止定是强大的远离五根门的状态。

（3）耐心建立连续的正念

定是把心固定于所缘，这是如何发生的？这个问题在后面会通过五个禅支来解释。培育这些禅支成为一种心流，只要心流连续，就会逐渐增强力量并驱除所有的不善心所。这种心流在观禅中更明显，进入以心观心的阶段，所缘就是心和心所的流动。再次提醒，在观禅中，能观的心并不驻留在所缘上，而是心流随目标之流而流动，最终与之合一而流动。那么对初学者应强调的是正念先于禅定。当正念连续，自然生起定力。但如果一个人想快速提升定力，他就应当尽可能保持主要所缘为单一的过程，或至少成为较少的几个过程。

（4）建立正念契入所缘

一旦心流足够强大，而且我们可将它保持在一个方向上，那么所有的力量都得到强化。正如敲击钉子头够用力的话，钉子便会深深地钻入墙壁。虽然心一境性就如钉子尖，但仍需背后的力量才能钻入。起先心会转向别的目标，尤其是觉知开放 [25]的时候。觉知专注的时候[26]则会迅速提升定力。

（5）放下和起飞

随着自心能自己保持在某种范围内，真正的深定随之生起。你可以放松让它自动发生。这是当我们感到整个心都提升或沉入不一样的、宁静快乐得多的层次。至此，有人会害怕而退回来，有人则会感到兴奋便掉出来。这就是需要保持舍的时候，然后你会轻易沉睡或滑入其中，但是需要彻底放下和无住。

放下的喜悦，康尼马拉(Connemara)，爱尔兰，2007年

我看到这个场景时，不禁想起我很早以前写过的──放下
的喜悦。放下是很重要的，经过多年修行后更觉如此。
我们往往害怕离执和放弃执着，但一旦你做了，其实是极快乐的。

五禅支（Jhānaṅga）

 

讲止禅的安止定时，常常提到五禅支，但五禅支也适用于一般涉及定的情况。

1. 寻（Vitakka）

培养定力的开始是（以正念）把心「带」向所缘或「提」向所缘，所缘可以是腹部起伏或出入息。我们必须有正念，在观禅中，正念是禅修的不可或缺的因素。

随后，「寻」让心驶向同一方向，即观的所缘。开始是各「真实法」的自相，然后是三共相。每个人都会成功。如射击一个标靶，开始会有打不中的时候，心看似散乱。「正确瞄准」即「正思惟」[27]
，是以高度的耐心、长期的坚持和大量的修行之后所培养出的正念的精确性。

2. 伺（Vicāra）

一旦心被带向所缘，下一步是将心保持在那里。正如跟随目标——越近越好。这也意味着保持正念在同一方向连续流动。在观禅中，这有点复杂，因为观的所缘会变化，所以必须灵活和适应。例如，腹部起伏的状态可能很快改变，从快到慢、从平稳到不平稳等等。也可能突然停了，此时你就必须跳到另外一个所缘，如「触」的感觉。

3. 喜（Pīti）

喜带来轻安，继而引发深度的喜悦。当正念之流平稳连续，便产生冲力，形成波浪一样的喜。我认为喜是一种由善心运作产生的和谐的心理状态。生起喜的时候，一切变得美好和快乐，因此我们会对禅修有特别的兴趣，而且非常满足。 喜有各种不同程度，经文常提到五种喜。

i. 小喜——令人感到快乐的小震颤[28]

ii. 刹那喜——突然如闪电刹那而过的喜

iii. 继起喜——小波浪极速震动、大波浪扫过和淹没全身的喜

iv. 踊跃喜——感到很轻和要跃起来的喜[29]

v. 遍满喜——渗透全身每一个细胞的喜。

无论是哪种形式，禅修者都会觉得很好，因此常常生起执着。禅师理解这种情况并会提醒你警觉。但有人拒绝喜，或想去掉喜，甚至害怕喜，这是不应该的。相反的，你需要利用它加深定力，并做为一个悟道的要素[30]
。正确的观点应该是提升喜，使正念和正定更微细而深入。

4. 乐（Sukka）

乐在此意味着随着深度的宁静而生起的内心愉悦的感受。不像喜那样要冒泡泡的样子，这个乐禅支更像渗入心扉的一种甜蜜。有这种乐的时候，宁静和轻安确立，所以掉举和疑都已被制伏。

5. 心一境性（Ekaggatā）

最后，心非常静止不动以至于「冻结」或「固定」在所缘上。安止定中，这种心境合一是完整而彻底的，而且没有能所对立的关系。就像把能观之心和所观之境粘在一起、合二为一，同时心转变而进入了另一种状态[31]。定更加稳固，产生的效果相当深远，甚至在出定后仍有作用。

在此可能引出另一个心所──「舍」，讲安止定时提到过。它确实很重要，虽然只在最高阶的禅定中提到它是禅支之一，其实它也存在于其他阶次的禅定中。在经中由于某种原因没有提到，在《阿毗达摩》中却被认为是禅定的一个禅支。

舍是诸心所的一种平衡状态。这种心的平衡本身是善的、和谐的。舍的稳固性提供力量，并引生持久的定力。只要试着保持心的平衡，定力便逐渐增长。

此处加上一首我作的偈子来延伸以上的阐述 ：

    身体舒适是定力生起的巢穴，
    有喜则定力迅速深化并增长，
    平衡赋予它力量和持久性，
    无常则是心的解脱之大门。

有一点需要注意，身体的舒适和感官欲乐是两回事。如要身体舒适，重要的是健康，而不是享乐。事实上，享乐会是将来不适和不健康的原因。精进用功需要体力。

在偈子的第二行提到的喜的作用常常被低估。如果喜伴随正念生起，我们让它和所缘一起流动并合而为一。排除其他所缘而没有畏惧和期待，定力就会迅速深化，超出我们的预期。

第三点是平衡。如果处于专注状态，平衡会赋予很大的力量和持久性——只是它可能趋向于把定保持在某个深度相当长的时间。所以在定力稳固了一段时间之后，要加深定力，然后通过平衡令它稳定性增强，直到二者同时自发进行。

在最后一行，我强调了需要从定转换到观，以达到超越世间的认识并达到解脱的层次。这是公认经由三共相而达到的。

放松

图九

定生起的十一缘

这一组缘可以在《念处经》的注释书中找到，值得认真思考。

1. 清洁事物

我们的所作所为反映我们的内心。所以，清洁整齐反映出内心的纪律和清净，这是和正定有关的因素。和正定联系起来的话，就是这种简单性使我们抛开那些不必要的和琐碎的一切，简单到专精一个目的、一个作用、一个结果。如果你是习惯于混乱并且常常把东西弄得乱七八糟的人，试试把东西放整齐，过清洁的生活，你会看到不一样的效果。正念时常相伴，紧随其后是自在和清明，最后内心更为宁静！

2. 令诸根平等

在修行方面的五根就是信根、进根、念根、定根和慧根。它们是控制的根，因为它们在为达涅槃而用功的心法中执行控制作用。正念是最关键的因素，当诸根平等实现了，禅修进展会变得顺利和平稳。这是因为过度的精进引发掉举，过度的定会给昏沉睡眠开道。而在平衡状态，心保持寂静专注，同时能够以精进力审察所缘／过程的特性。

3. 于相善巧

每一个禅观所缘都有自身的特点。正如在生活中，每个人有自己的性格，每个地方的自然环境都有其自身的季节特征。这些是生活中要面对的事。要懂得如何处理这些事需要一些善巧，包括更了解它们，学习如何快乐地与它共处或快乐地生活其中。这同样适用于禅观所缘。把握一个禅观所缘需要一些善巧，我们了解它的特点和一般规律，也了解它如何随因缘条件变化。在这过程中，我们也了解心如何随顺禅观所缘而运作和变化。

观禅有很多禅观所缘。出入息微妙而难于把握，腹部的起伏是不规则的，苦受使人精疲力尽，乐受则具诱惑性，心则是快速而善于欺骗。如果我们不能善巧处理，就无法长时间跟随它们，因此也就无法让定力和观力生起。许多内容都在前面提过了。

4. 激励懈怠的心

5. 抑制散乱的心

6. 愉悦不如意的心

7. 用功得法的时候不干扰其心（即舍）

这四点涉及到心的调控。我们可把心比作一匹马。它懒散时，我们需要刺激它跑起来，亦即提起精进力。它兴奋不安时，我们让它安静或停下来，亦即提起定力。它消沉时，我们让它振作起来，即提起喜。当它按照我们希望的步调前进时，我们就不采取任何行动，让它把我们带到目的地，亦即以舍的方式处之。我们不可避免会需要精进和抑制，并且这涉及到平衡诸根。在以目标为导向 [32]的社会，抑制尤为重要。而激励对于把禅修当做理所当然[33]的人们尤为重要。在观禅中，我们会遇到很多显现苦的禅观所缘，愉悦其心就很重要了。最终，舍的平衡状态会发展出来。用功顺利的时候，不要做不必要的干扰，即当为而为，不当为而不为。

8. 远离心散乱的人

9. 亲近心宁静的人

如果你想得定，那么最好少接触坐不住而非要讲话的人。如果我们不小心，也会落入无聊的闲谈之中。跟什么人打交道会影响我们的心。就这点而言，你应当选择亲近有定力的人。我记得一次很多禅修者到一个禅修中心去修止禅，他们的心常常能进入平静不动的状态。那时的问题是，心不愿意微动一下来更深入地观察过程，而这种观察恰是观禅的要素。这对初学者尤为重要，因为初学者非常依赖团体的支持。

10. 思惟定和解脱的利益

定和解脱有很多利益，包括从日常生活的快乐到极喜的状态。当我们知道了这些利益，自然会沿此方向做出更多努力。我们应慎重考量在观禅中，定力对观力有怎样的贡献和影响。想想你用功时间能延长多少，观照更微细和微妙的目标会容易多少——所以，作用和结果都会很巨大，甚至超出我们的想象。

11. 将心倾向于发展定力

当你知道在禅修和生活中培养定力的必要性和益处，你就初步有了这种倾向。当你进一步修行，你会愈发了解更深和更高的禅定层次。随着修行更加深入，我们的信心、精进力和目的性会变得很强并自动运作。意志和决心成为巨大的力量推动你走向定的最深层次。 [34]

安止定和培养定力的技巧

 

当你修行足够长的时间，大多数情况下，定力会逐渐发展起来。定力会继续增长直到进入安止定。这会让观禅开出更加绚丽的花朵。发展定力包括诸多方面，每一方面都有独特的效果，让我们产生独特的体会。如果有任何一方面发展得不好，那我们需要特别用心解决它，这样我们才能获得利益。但是有一点可以确信——只要能保持定力而且修观能持续进展，那么看到明显进步和新的现象不断出现，就只是个时间早晚的问题。

什么是安止定？通常我们会追溯到巴利文的「禅那」（Jhāna），它的意思是深定。如果要说阶次，有初禅、二禅等等，所指的是心境完全合一的止禅中特定类型的心。入定使纯净的心非常强大，所以烦恼无法侵入。有纯安止定和观定之分。纯安止定将心固定在相应的概念性目标上，如观十遍处、三十二身分等等。当你充分培养出这种定，出定后可以修炼神通，如天眼通、他心通、宿命通、神足通等等。但佛法看这五通仍是世俗的，所以劝人最好把定力用做修观的基础。也就是说你把定力转到观照观禅的所缘。

还有另一条路，就是不修止而先修观。当你非常密切专注观照身心过程，定力会同时生起。这样修出来的定力称为刹那定，其定力等效于纯止禅中的近行定。可是，纯观行者的说法走得更远，说更深的定会生起。这样一来，经典和注释书便不一致了，但这主要是一种学术观点。

我个人两种方法都试过，我承认这些情况确实发生，尤其是在实际经验的层次。在观定中，正念的心看起来确实如安止定一样沉入观禅所缘。在入定期间，能所的区别确实不存在。出定之后，你才清楚意识到入定的心、心的所缘和出定前后的过程。

例如，你正紧密地观照腹部的起伏过程，你会注意到自己的心贴近腹部的起落过程，并最终与之合而为一地流转。在那以后，会出现一段无觉知的时间，但只有在出定之后才意识到并且能够审察我们是如何入定的。在定中，心和所缘合而为一，整个感受就像柔软的纯净明亮觉知的云朵在空间漂浮和流动。这种经验并不常发生，但确实会发生。并且经过仔细「审察」，你知道这种定发生时其深度和微妙程度的不同就像不同层次的止禅（samatha）那样。
一个明显的差别是，在观定中三共相特别明显。它的深刻性是令人惊奇的，并且激励你抛开一切继续深化你的观力。

入定和定正受的善巧

 

《增支部》（Aṅguttara Nikāya）中提到 这十种善巧，禅修者应该了解并掌握它们。

1. 转向（Avajjana）

转向也就是引向，我认为它是把心引向所缘而入安止定（samādhi）或者定正受（samāpatti）的善巧。

因此这部分讲的是我们如何善巧地令心从散乱的状态最终进入安止定。这涉及到我们前面讲过的引生定力的因素，特别是五禅支。

2. 住定（Ṭhiti）

这是保持定力的能力，就安止定而言，则是指能长时间住于定中的能力。从这方面看，你需要做充分准备，令自己无后顾之忧，心能够静下来，很有自信地用功相当长一段时间。还需要练习坐得越来越久，在安止定而言，就是能有效地通过决意而入定较长时间。另外，有些素质和德行是有助益的，诸如耐性和知足。我们知道，住定善巧若充分发展，住定可长达七天之久。

3. 出定（Vuṭṭhāna）

通常的困难是能否入定并长时住定。你通常会在「电池」放电完毕后自然出定。但对「火力」足够的人来说，出定的善巧就很有用了。我们到时候可以非常精确决定什么时候出定，或者在什么情况下出定。要达到这样的精确性，往往需要练习精确的决意。若超过了预定的时间还未出定，会发生怎样的情况？从小事到大事都有可能。

4. 安适（Kallita）

我认为这意味着在不同时间和不同情况下有与之相适应的不同质量的定。例如，知道什么时候有安止定为好，什么时候有观定为好；何时当有更深的定，何时当有较浅的定，何时适合（观照范围）更加开阔，何时适合收窄，不一而足。

5. 所缘（Ārammaṇa）

为了能够（自在）入定（如果不是所有时候，那也是大多时候），我们需要足够熟练以不同的止禅所缘和观禅所缘入定。舍利弗尊者（Venerable Sāriputta）作了个比喻。他说能轻松自如地在不同阶次的定之间转换或各种所缘之间转换，好像想穿什么衣服就换什么衣服。

6. 行境（Gocara）

这指的是能够进入所有禅定阶次的善巧。从色界定的初禅到四禅，然后超越色界进入无色界定。实际修行中包括按顺序入定（安止定1到5，依《阿毗达摩》分类）和逆序入定（安止定5到1），跳跃入定（例如1,3,5,3,1,2,4，等等）和交织入定（例如1,2,3,2,3,4……）。如快速而精准地执行，我们可迅即进入想要进入的任何禅定。

7. 决意（Abhinīhāra）

我认为决意善巧即是能有效地实现决意的善巧。决意如控制的开关，当一切准备就绪，只需按下去，结果立即出来。刚开始运用的时候，可能需要一点时间决意才能生效，多修习之后所需时间就会缩短。

8. 恭敬心（Sakkacca）

有恭敬心对修定很重要。恭敬心自然在所有情况下都是一个先决条件，这自然也提高了恭敬心的重要性。

9. 耐久性（Sātaccakārī）

这是不管什么情况下都保持定力的善巧。这需要精进力和决心。为了使其有效，必须运用了了分明的觉知和判断。这是将我们带向解脱之门的要素。

10. 益处（Sappāya）

运用这样的善巧，便会引生相应的益处。不同类型的定能够引生与其相应的益处。有些益处是共同的，比如消除压力，而另外一些如神通力则较困难。就神通而言，从轮回解脱是我们所知的最大的神通。

 

第三章 平衡诸根

 

学骑自行车需要控制平衡，走钢丝比骑车更需要控制平衡。这都需要通过大量训练来获得经验并培养技巧。我们可以说大部分的控制都掌握于心，能保持各种心力和因缘条件的微妙平衡，在修行的路上才能走得远，获得巨大成就。

就修行来说，五根／五力的平衡使我们能够沿着解脱之路前进。这个修行过程和增强心智的力量和定力有很大关系，所以特别围绕这个主题来阐述。平衡是一种善巧，一旦理解其基本事项，就会持续用功。

五根

控制心力的五根是：

1. 信根——对修行方法和佛陀教导的信仰和信心，会激起精进力。

2. 进根——四正勤中的精进力，也是在修观时所做的精进努力。

3. 念根——四念处中的念住，会发展成观智的正念。

4. 定根——正定，近行定或者安止定，深入究竟法的专注觉知。

5. 慧根——亲证究竟实相的正（洞）见和正慧。

它们被称为有控制力的五根是因为它们在其相应的领域里执行控制作用。能够控制，也意味着保持秩序与和谐，与不善法中的混乱和冲突正好相反。它们也是觉支，所以它们执行控制有如控制一辆车（心），令心能够驶向解脱的目的地。

讲到这里，常常会有人问：「这岂不和佛教讲的无我——即没有主宰的概念——相冲突吗？」答案是：并不冲突。控制在此意味着和谐与秩序。没有一个「人」作为主宰并不意味着完全没有控制，否则可就是一场灾难了。

直接关系

要明白诸根如何运作，一般地给予如下解释。起初，你在某种程度上相信禅修会带来利益。由于这个原因，我们做出努力（即精进）。如果得到了正确的指导，就会生起正念。进一步用功并且在正确的引导下，会生起定力。如果这是观禅正念的定力，那么观智就便会生起。这又反过来激发更强的信，这样不断循环，直到最终证悟和解脱。

图十

在这种相互关系中，信是基础，也是最关键的因素。因为若没有信，油料（精进力）不会发挥作用驱动车辆前行。正念是关键和主要的调控，它确保一切正常运作并沿着正确的方向进行。定力是一种力量，是修行进展程度的标志，而观／慧则是修行的顶点或果实，导向离执与解脱。

互相依存的关系

下面的解释考虑到五根同时存在的情形，只是看五根中哪一根起主要作用。

1. 在最初阶段，信是最关键的因素，但需要慧的平衡和引导；若没有慧，盲目的信可能变成轻信。但是在这个阶段，慧只是理智和概念性的。这时还没有通过禅修而生起的观智。

2.
当开始修行，进根便占据主要的画面。精进必须是具有正确目标的正精进，就是努力培育正念。你用多大的精进力用功很重要，有一个所谓「最佳用功」点存在，比起这最佳点，无论过度或不足都会导致效率低下。这一最佳点就是正念最好的时候，但精进力并不一定很多。太努力会造成紧绷，太放松会导致倒退。这个最佳点在每个人的心中，需要自己去发现。通过反复尝试，我们便会找到平衡的感觉。这正是禅修的机器运作很好的时候——要注意倾听机器发出的咕咕声。

3. 正念起主导作用时，修行进展开始加快。因为正念能统观正在发生的事，所以正念所处的位置能做出最好、最正确的决定。这个阶段修行已有了基础和方向。正念的平衡作用因此维持如下平衡:

    （a）进根和定根
    （b）信根和慧根

开始的时候，定力太弱不足为道，所以只是平衡信和理智的慧，以及达到最佳精进努力的问题。定力上路时，跟精进力保持平衡就很关键了。

4.
有了连续的正念，定力自然随之生起。当这种有正念和定力的心智之流的势头变得有力，烦恼就被镇伏。继续下去，会生起更深的定，心会沉入我们一直观照的目标（即主要所缘）或者某个恰当的目标。这种情况出现也意味着进根增长了。此时有如操纵一头有力的公牛或一辆车，你必须更好、更精准地控制，否则可能发生事故。此时与定相应的禅支也会生起，诸如喜。当定力过度的时候，正念有可能跑掉而变成执着和邪定。心也可能滑进寂止的状态，这些状态尽管很宁静，却停滞于此而无法生起观智。问题轻一点则可能落入昏沉睡眠。强调正念会再次使你保持在正确的道路上，并小心避免对喜和宁静的贪着，保持精进不懈和诸根平衡。

5. 持续按正确方法用功后，会生起观智，此时修行的方向会非常明确。所有其他诸根会从不同角度维护这种进展。观照也会很明了，这是专注而敏锐的正念「如实观照」而生的一种心的状态。

彻底证悟之前，我们绝不能说慧已经够了。这就有个问题了，你怎么可以说平衡慧和信呢？其实我们所要平衡的是信倾向于盲目和轻信的情况。此时慧仍然有限，譬如仅属概念性的知识，或者无法进入更深的领域。

从这点看，你必须记住慧或观本身并不是终点，只是达到终点的工具。观的作用是解开捆绑的锁链，令心自由。观让我们看到苦并揭示离执的道路。

图十二 平衡诸根（二）

平衡信根与慧根

 

开始我们假定初学者没有多少从观禅中生起的慧，正是由于这个原因才开始修行。而要修行，你一定得先有信仰、信心。我们在本书的开始讨论过这种信心从何处来。可能是天生的，或者源于文化传统，更可能是经由诸如阅读、推理、良师益友的教导等等而产生的知识上和概念上的理解。但这样的信是有局限的，禅修经验会帮助你超越这种局限性。所以我们必须具有足够的信心去尝试禅修并坚持一段时间直到看到效果。这可能需要一些时间，所以需要鼓舞和激励，使禅修者坚持用功下去。因为只要信心丧失，疑就可能渗入，禅修就可能停顿。

另一方面，不经思考的过度信心会变成轻信，这种信是危险的，可能成为盲目信仰。所以最好身边有人指导。要不然，有点怀疑会比较好。这种怀疑实际上是一种分辨的智慧，使我们小心分辨。小心总不为过。

当修行进步，信心也会提升，但通常还不能完全克服疑盖。仍然存在很多没有经历过的陌生领域，所以还是最好有人指导，不然疑盖可能再次生起。另一种可能的办法就是依赖你对正念和自身能力的信心，至少坚持到能找到正确的建议。这里我们可以看出为什么信力对初学者是如此关键，甚至对不那么初学的人也是一样。经验积累需要时间。

智慧绝不可能过多，它总是不足。危险的是把纯粹的经验误认为真实的修所成慧，把反思、思考的思慧当作纯禅修的、亲证的观智。

观不只是一种经验，它是直接深入地体验实相并由此转化并净化内心。观不是在那里想，而是以明觉和定力直接经历，此刻禅修者能够接纳实相，与实相合一、与实相和谐。

要在心智的培育过程中顺利通过所有这些微妙之处和陷阱，确实需要慧根在所有层面发挥作用——即理智、直观和经验层面。

平衡进根和定根

为了懂得平衡的过程，你需要先知道这五根是在同一心／识中一起发生，而此心／识是在不断向证悟和解脱迈进和发展。念根在过程中是主角，进根是活跃面，定根是寂止面。当我们考察这五根正在发生什么，其实就在观察心／识，并会发现哪些根过度了或哪些根不足。例如，我们若看到心很活跃又充满能量，就可能是精进力太过。若注意到心很安静，不怎么知道当下的事 [35]，那么定就可能太过。

作为一个通用衡量标尺，我们必须首先确定正念有多大作用。当诸根平衡，我们说正念正在产生最佳效率。无论观照什么所缘，心都能够跟随并沉入目标，而且能够清晰地注意并观察刹那刹那之间发生了什么。不然，有两件事可能发生。第一件就是心太活跃而沉静不下来，如果放任不管，那么很可能变成掉举；第二件就是心很平静安宁，但没多少事发生，如果放任不管，心就可能落入迟钝、昏沉，最后甚至睡过去。

第一种情形是精进力比定力多，第二种情形是定力比精进力多。不过这只是说相对比例。过度并不意味着多，只是就比例而言。换一个角度看，精进力过度也意味着定力不足，定力过度意味着精进力不足。而两者是同一回事吗？

如果只是讲比例，那就是一回事。因此最好是这样认为：

A. 精进力过度意味需要增加定力以达平衡。

定力过度意味需要增加精进力以达平衡。

E > C 定力上升 ==》平衡（E=精进力，C=定力）

C > E 精进力上升 ==》平衡

另一种办法是减少过度之根：

B. E > C 精进力下降 ==》平衡

C > E 定力下降 ==》平衡

两种选项的结果是不一样的。A的情形诸根之力增强，而B的情形诸根之力下降。A较为理想，进步较快。但这样做并不一定安全。心的力量很强时，一点点不平衡就会让禅修者在一段时间处于一种不良的状态，也就是说做出错误的判断和采取错误的行动，甚至会变得更歇斯底里。所以如果经验不足而且优先考虑安全的话，不妨减弱诸根，这往往意味着「关掉开关」。

以下的图表给你一些关于平衡过程的概念：

平衡精进根和定根图表

E+ 或 C-

E < C

E = C

E > C

C+ 或 E-
不很平衡 平衡

证悟和解脱

 不很平衡

层次3
频繁入安止定，常常用安止定的所缘 定力深，正念敏锐和精确，观智生起，无我感很强 警觉且心充满能量，常常不需要任何睡眠

层次2
心很平静能够沉入所缘并待很长时间，但不能注意到任何现象或变化 禅修进展令人满意。正念和定力上升，能较好地跟随和观照所缘，极少或没有妄念 心非常警觉、清晰。不需多睡，不疲劳但难于沉入所缘并待很长时间，心常常很明亮和开阔

层次1
感到平静、安宁、放松，但容易落入睡眠或空白状态 正念仍处于发展的早期。能够称名观照和跟随目标 感到警觉、清楚、健康，但容易被外在的事物或杂念分心

层次0
不善法

——怠惰、昏沉、困乏、邪定

 无正念 不善法

——掉举、散乱、寻思很多

不善法

——歇斯底里、躁狂

平衡精进根和定根的方法

当精进力不足或者定力过度，应当激起精进力或者减少定力。

当精进力过度或定力不足，应当减少精进力或提升定力。

减少精进力就是放松

提升定力就是保持寂止不动的状态

减少定力就是让心多点自由

提升精进力就是增加心的活动

A. 运用正确的心

简单地讲，这里提出两种类型的心。

1. 眼镜蛇的心——提升精进力，以对治昏沉。

在此心被提升到一个非常警觉的状态，就像眼镜蛇竖起头准备攻击。心要非常警觉，能够清楚识知任何生起的所缘。当心失去力量，就如眼镜蛇的头开始垂下，所以要再次抬直起来。

2. 睡佛的心——减少精进力，提升寂止，以对治散乱。

心很放松，处于充满幸福感的平静状态，只需要保持不要睡着了。这是一种「才不在乎」的心态，无论什么发生，都保持快乐喜悦。

B. 运用正确类型的正念

光知道我们需要正念并不够，我们还可以讲得更精细一些。需要精进力时，我们用精进有力的正念；需要增进定根时，我们用平静放松的正念。

一般认为精进力有两种——身精进和心精进。奇怪的是，人们常把二者混淆，这是因为它们相互关连。

一种办法是背朝下躺平以得到完全放松。如果你要设法不睡着，你就会注意到，要保持清醒，心必须尽其所能地保持清明和警觉的状态。这是心精进根。这样所用的正念是轻灵、迅速，也容易连续和流畅。想象汽水使瓶盖跳起来，想象赛马欢快地小步跑。

为抵消过剩的精进力并提升定力，提起的正念应当是放松的、安静的、令人平静的。好像要放下一切，但不是睡着，而是运用一种轻松休闲的觉知。要像靠在一张安乐椅上观察在你眼前经过的世界，没有时间限制，不用担心期限。此时你不用担心睡着。如果担心，就过头了。即使睡着也比歇斯底里好。这时要重新开始。会犯的错误就是执持而不愿意放下。

C. 运用正念观照系统

1. 有抉择的正念提升精进力

有抉择的正念是指这种正念被有意导向某种所缘，如呼吸、触点等等。为了使导向更加精确，标记诸如「起、落」、「入、出」、「触……」，或者在行禅中标记「提起、放下」。作导向或标记都需要能量，标记越多，需要的精进力越多。因此，为提升精进力，做更多、更积极的标记。标记的速度也可以增加，但是不要过头，以免紧绷而且失去正念。

2. 任运自然觉知（Choiceless Awareness）减少精进力

任运自然觉知意味着并不有意选择任何所缘来观照。正念落在哪个所缘上就观照哪个所缘的性质。用这个方法的时候不存在探索、搜寻或追逐目标，正如蜘蛛等着飞虫落到网上，也如镜子反映出任何进入其范围的东西。

3. 静止觉知增加定力

在前述任运自然觉知的基础上，进一步令心保持像不摇曳的烛火那样静止不动，或者像风平浪静的湖面。心所觉知的不再是出现的所缘，而是心本身。这其实就是修行心念处。

通常的做法是首先使用有抉择觉知，因为它依于进根快速增强正念。随后，使用任运自然觉知会得到更加稳定的效果，最后使用静止觉知可引向更深的定。

有时从一开始就用任运自然觉知，但不利之处在于定力增加缓慢并且时有分心。然而这种情况在日常活动中难于避免，因为心会很快跑到六根门去。有利之处则是三共相可能更显著，而使用有抉择觉知的人则可能陷于定中并且变得太僵硬，以至于不能清楚地观察三共相。变通的办法就是先使用纯止禅的方法，转止为观时，用任运自然觉知。

因此，通常只在正念相当连续时使用任运自然觉知，而定力最后提起来时，就保持静止觉知，令更深的定生起。

4. 选择恰当的姿势和用功时间

主要姿势有四种，平衡会受各个姿势所使用的体力和所缘影响。通常，身精进和心精进互相依存，所以

站立 ++E

经行 ++E

倾向于建立精进力，所以需要放松和寂止的正念来达到平衡

坐 +E

躺 0E

较强地倾向于定，所以需要警觉性和精进力来达到平衡

虽然我听一位禅师说过，站立需要最多精进力，这我也认可；但行禅更动态，所以也可能使精进力更自由地流转，因此我就把它们放在同等地位。

常用的程序是坐禅和行禅的时间等长。例如，一小时坐禅和一小时行禅交替进行。站立偶而用于行禅之间，但有时用来替代行禅，以提起精神，克服心的昏沉，尤其是在夜间。反过来说，我们通常不鼓励卧禅，因为太容易睡着，除非病了或能量高到「歇斯底里」的程度。

从我试验过的情况看，行禅和坐禅的比例对平衡大有影响。例如，一又四分之一小时行禅对一小时坐禅可以令心平衡。相反，太紧绷的人可用半小时行禅和一小时坐禅。坐禅时间越长，行禅时间也宜加长。就我个人而言，我喜欢行禅超过一小时，比如一个半小时行禅对两个小时坐禅。这完全取决于个人情况和节奏。我们最好知道适合个人节奏的最佳组合，在较长的个人精进禅修中尤其如此。

5. 选择所缘以平衡诸根

每一个所缘有其特有的特征。由于所缘的性质不一样，也会使某一根比别的根容易生起。所以，如果一种所缘容易提起精进力，我们就必须审慎一点，不要努力太过，而应当以放松的姿态观察这个所缘。

小船人，柬埔寨，洞里萨湖，2006年

这是另一帧柬埔寨人民多才多艺的照片。这些小男孩把澡盆
转化为小船，看他们多善巧地平衡自己，并操纵自如。只要
勤加练习，我们其实并不需要太多才能生存下去。

（a）「坐」，「触」 （+E)

这组所缘常常会提升精进力。为激起更多精进力，需用更多的触点。这是因为必须用有抉择的正念把心带向所缘。因此，当所缘很清晰的时候，最好让正念在每个所缘上的驻留更深更长久。图示如下：

图十三

（b）「入息、出息」 （++C）

这一组所缘可提升定力。出入息的特性是柔软微细，你在鼻端的一个小区域或一点观察。所有这些都有助于定。这也是经中之所以首先用出入息培养定力的原因。 修观则需要有更强的精进正念，通常观照的区域也会扩大。

（c）「（腹部）起／伏」 （+C）

腹部的「起伏」在（缅甸）马哈希四念处禅法中被当做主要所缘。一般来说，它也有助于定根，但不如出入息。由于涉及的区域较宽，视野较宽，自相和四界的变化就更显而易见。这使其成为非常适宜的观禅所缘，而且使定根与精进根更为平衡。

（d）疼痛感受 （++E）

疼痛感受显然需要耗用很多精力去面对。因此有疼痛时，最好观察现起的紧绷。长时间观照疼痛会消耗很多体能，还会让你精疲力尽。观照疼痛应试着放松。要非常放松，达到想睡着就可以睡着的程度。

（e）乐受 （+C）

因为乐被认为是定生起的近因，乐受自然被认为是一个有助于定的所缘。因此需要提起精进力以达成平衡，避免睡着甚至产生执着。一旦平衡，定力和正念一起深化，进而引生观智。

（f）舍受 （+C）

舍受是微妙的，但如果你能以正念觉察到，舍受会趋于稳定和平静。同时，正由于这个原因，精进力要是不够，正念可能会逐渐消失，心会滑入睡眠或迟钝状态。

（g）听／声音（-E-C）

听声音通常不会做为主要所缘，因为声音是外来的（无助于集中），且使心散乱。但在其他所缘不清楚时，它有助于对当下保持警觉。所以声音常常在使用任运自然觉知时成为所缘。它有减弱某些根（精进和定）同时保持一定的正念的特点。

（h）看光（+E）

看光和听声音类似，当沉入很深的定的时候就弃之不用，但其明亮和开阔的特性有助于驱散昏沉和提起精神。

打坐时，你可能闭眼看到「光」。这些属于法尘，可以用于止禅增加定力，因为这样会让你排除其他目标而更深入意门。在观禅中，观照这些所缘，然后放下，让它随其他所缘一起灭去。

（i) 行禅 （++E）

正如前面提到，这种姿势是动态的，所以会增加精进力。虽然如此，但不同的行禅方式效果还不一样。较快的行禅通常激起更多精进力，所缘也会更显著地流转，较多的标记也会激起更多的精进力。较放松和较少的标记激发较少的精进力，但有柔软、寂静的心态，定力会渐增。另一个值得一提的要素是行禅的路面。柔软的路面适合培养定力，而有尖角、较粗糙的路面适合于培养精进力。你可以沿这个思路进一步考虑环境对诸根的影响。

（j）喜禅支／觉支

如果哪一种方法都没效，喜就是救星了。喜有神奇的力量，黑暗会变成光明，重负会从你肩上卸下。难怪喜会被赋予禅支的地位，并且还被提升到觉支的地位。在观禅中，它如通向涅槃的长途跋涉中令人清新的饮料。所以喜并非总是引诱我们进入魔界的敌人。我们只要看到正念的星光在喜的头顶上闪耀，就知道喜是天使。

为了阐述清楚，我们从两面来看喜。

（i）以鼓舞人心的形态出现，会激起精进力，这样的喜常常随信心和虔诚生起，使人轻快而充满活力。

（ii）使人平静的形态，如咒语一样，能驱散掉举的心中所有的混乱、噪音和热恼。

我们可以从这两种形态选择其一以平衡诸根。前者用随念三宝而激起精进力。后者是指其他止禅，如慈心禅或寂止随念。

根性的影响

 

平衡诸根的一个重要考量是你的根性。这就像知道你的马的脾气一样。我们每一个人都有自己特有的性格、情绪和反应。

在一个充满各种期望的以目标为导向的社会，人们急于求成。出于习惯或在其他力量的驱使下，贪欲的力量或与之相反的正面的力量——信，可以激起我们意想不到的精进力。如果我们知道自己是这样的人，唯一明智的做法是留意有无这种过度的努力，不然你简直要爆炸了。另外，随身带上装满计策和工具的锦囊来调低过分的精进力：

一枚刺破泡泡的大头针

拧松螺栓的扳手

一个泰迪熊分散注意力

啜一口蜜以便暂时忘记你的目标……只是一会儿，这样你的心会重新得到平衡。

此外有些人倾向于松散，如那些瞌睡虫和做白日梦的人，那些一放松不作为就会把自己锁入三摩地的痴迷于定的人，这时必须注意提起精进根，就像炉子必须不断加入木柴以保持燃烧。

平衡是个动态过程

禅修是一个动态过程。因此平衡也必须跟上修行的步伐。当你持续用功，诸根也变得更强大，但通常并不平衡。禅修者往往太用功，而在精进禅修中，精进力反正总是增强。所以你必须随时放松不要做得过火。精进力越强，越需要引入寂止作为平衡。正常情况下，正念会发挥作用，但也可能因为其他原因而偏离中心。例如定力出现时，你可能迷恋于它，变成过度。越是平静寂止，我们必须越警觉且不破坏这种微妙之处。一如骑自行车上坡，越陡的地方越需要用劲才不会失去平衡。下坡时跑得越快，你越需要稳定掌握自行车。请记住平衡点就是观禅正念最好的点，同时还令观禅正念变得更深、更微细而且更清楚。

清凉经（Sītibhāva Sutta）

这篇《增支部》的短篇开示总结了禅修中心智的调控。Sītibhāv意即变得「清凉」，意指作为终极目标的涅槃——从烦恼中得以清凉。

此经叙述了能否实现清凉的六种事。

1. 应当阻止（不善法）时，是否阻止。

2. 应当激励其心（行道）时，是否激励其心。

3. 应当愉悦其心时（即心消沉时）是否愉悦其心。

4. 应当留意其心时（即心住于舍），是否留意其心。

5. 倾心于美妙崇高之事，还是倾心于低劣之事。美妙之事即禅定之心法；低劣之事即欲界之心法。

6. 欣悦涅槃，还是欣悦（五蕴的）束缚。

六事中，如理作意和不如理作意两个方向标示得很清楚。前四个涉及心的调控和平衡。培育定力是第5项所表述的美妙（paṇīta）之事，而最后第6项明显是观禅的道路。

 

第四章 磨锐诸根

 

佛经中有一个反复使用的譬喻，就是小麦穗。这个比喻说，当我们有技巧地用麦穗指向皮肤时，也能将皮肤扎出血。麦芒很细小，甚至易碎，却是尖锐的。如果瞄准得当，它就可以刺穿大东西。令心锐利也是同样的道理。

另一个譬喻是射箭。阿难尊者看到年轻人射箭非常准确，就将此事报告佛陀。佛陀随后说，心甚至可以更准确。

敏锐的心在生活中有大用，这样，我们就大不同于迟钝的人了。敏锐的人能够找出细微现象之间的差别。我们疏忽大意时，就算事情发生了——危险也好，机会也好──皆是浑然不觉。能够区分本质和非本质，关系到是否能获得真正的快乐。它使正念成为观智，也是戳破无明与束缚而带来解脱的利刃。

使心锐利的过程有三个部分：

1. 开放和接纳

2. 清晰敏锐的觉知和辨识

3. 超越

开放和接收

 

开放

封闭的心是执着于见解而且无法成长的心。真正的智慧则导向于发展而非停滞。正如佛陀在《优昙婆逻狮子吼经》（Udumbarikā – Sīhanāda Sutta）中所说：

「还有不善法尚未弃舍……。我弘法正是为了祛除这些不善法。依法修行会祛除这些不善法，并发展和增长清净的善法。你会通过自己的修观和证悟，在今生达到并安住于彻底完美的智慧之中。」

从一方面说，开放就是敞开心胸接收。在这个意义上，开放也就是信。信是趋向于纯净、真实和美好。你必须相信禅修有益，才会有心去行此难行之事。在亲身实验之后，信得以增长。你必须以开放的心去面对现实，开始可能很糟糕，但坦然接受的态度会带给你更美好的经验。正如前面一章所说，请你敞开心胸，来接受真理。我们需要有清晰正念的信，才不至于盲信。你也需要小心，但又有人说：「不冒险，就别想收获……。」
船停在港湾里很安全，但船并不是为了停在港内用的。同样地，人要追求的是更高层次的东西。

另一方面，开放也意味着寻求真理。阿逸多（Ajita）问佛陀：「什么把这世界覆盖起来了？」佛陀回答说：「贪和痴。」真理常常被世俗的事所掩盖。有人很容易发现真理，有人则需历尽艰辛才找到真理，所以我们要小心别被表相误导。我们还必须彻底观察，这也是探寻。禅修中，当你努力越发清晰地感知、感受和体验所缘的本质时，就会清楚看到这探寻的过程。这也是老师之所以坚持我们报告更多观察中的发现——越多、越微细便越好。

想象我们是盲人走路，不得不放敏感些。我也注意到有些盲人描述他们走路时脚部各种不同的觉受。

这些所指的是接收的初始过程。就如同收集资料，应当仔细让资料准确。只有当我们有正念地接收时，才能看得更深细，增长智慧。

从这种意义来讲，还有敏感度的问题，这是从正面来讲（具有正念）而不是负面的意义（即容易被伤害）。就敏感度来说，心如非常敏感的感光板，即使在漆黑的夜晚，也能拍下目标。这种敏感度的训练可能需要时间。举例而言，很多人无法觉察身体诸多部位的觉受，包括腹部和鼻子。但通过训练就做得到，各种觉受就像落下的雨点一样能够清晰地感知。同理，一旦习于惯穿鞋袜，脚部的感觉便迟钝了，除非脱下鞋袜。在这种意义上，我们就像探险家，探索的是更广大的、未知的内心世界。好奇心是关键素质，这对真理追求者是极具价值的素质。

湖中倒影，美国·圣路易，2006年

当我看到连照片都能显示如此清晰的倒影时，简直惊呆了！
好相机创造奇迹！除了一些细小之处，我们可能会好奇哪
一侧是湖上的真实景物。心也如相机一样。敏锐的觉知会
形成清晰的图像。清晰的图像能够使智慧生起。

清楚觉知和辨识

能看得见和能看清楚是两回事。即使光线充足，我若不戴眼镜就认不出远处的人，因为我既近视也短视。希望这只是眼睛的缺陷，而不是心灵的缺陷。正如使用望远镜或显微镜，我们需要对焦。清晰的轮廓线代表我们从所缘的标志特征中识知了所缘。

要做到这一点，明净的心是先决条件。注意一下我们从定中出来时所看到的一切是多么清晰、明亮。心的明净程度无法用物理方法测量，心可以比最纯净的水晶还要明净，以至于无法看见。因此，我们必须知道正念清明是什么状态，如前面章节所述。

我们应当不断鼓励培养这种素质。有些禅修方法有助于培养它，诸如光明想和十遍处（kasiṇas，即观看圆相并取相而置于心的修习）。另有观想膨胀青瘀等不净业处的不净观，不净是一种苦；还有界差别观，其方法强调观色法的特质。尽管这些方法属于止禅，但的确有助于让修观中的觉知变得敏锐。

有益的阅读也会促进你清晰界定名法、色法。理论可以帮助实践，所学的知识有助于发展实修经验。你知道去观察什么，如有地图在手。例如《阿毗达摩》根据特相、作用、现起和近因描述不同的心所和色法。一旦知道了这些，自然就会更留意它们。

小参时，老师要求我们做清楚准确的报告。因此，你应努力清楚观照所缘的特性以及它们如何生起和灭去。这样，在我们尽力更深入地观照所缘时，对所缘的直观认识就逐步形成。就此我必须提醒，有些念头可能悄悄溜进来，所以我们必须小心不要让其积累变成阻碍直观的绊脚石。因此，所有经历的现象只能在从禅修出来后记到笔记本里，而不是在禅修中。这也有助于把直观的心和理性思惟的心联系起来，形成修行的辅助系统。

超越

第三方面是讲敏锐觉知的开拓性。这是说它不局限于已经观察到的东西，总有更多和更细微的东西有待观察。这有点像第一项开放性，只是更着重于进一步深入已观察到的现象，其结果就是超越。

例如，当我们发现疼痛其实是由很多强烈的觉受构成，我们进入其中一种觉受去发现更多东西，于是就放弃了前面的观察角度。这个新的观察因此是一种自然的结果，有发展并具穿透性。一直不断深入观察已知的，我们就会知道原来看到的只不过是冰山一角。我们要不断使观察更微细，不要害怕放下已知的真理。

这三点实际是练习正念敏锐过程的一部分。如同爬梯子，首先你伸手够着一个横档，抓紧它。然后你伸手抓住另一个横档，再放掉下面一个横档。禅修就是如此——探索、发现、放下。

瞄准

锐利的心如同锐利的箭，定力就如射箭的力量。但是要射中牛眼，需要精确的瞄准，不然会射到别处去了——可能射到牛尾！当精确瞄准了观禅所缘，自然便成了观。为什么？因为观就是清晰地体验实相。它涉及到两个因素——如一切有为法一样——心和所缘。这里所说的实相有不同层次的定义：

1. 世俗谛——带有概念法的世界

2. 胜义谛——依各自的特性（自相）体验到的心法和色法的世界

3. 三共相

4. 无为法——涅槃

依我们正念的深度，会穿透一层一层的现象，但逐层穿透时所显示的方向应是清楚的。

概念法

概念法构成世俗谛的绝大部分，它们看起来非常真实，因为我们一而再、再而三地看到它们，至少在一段时间内是这样。但随着时间的推移或更深入观察，就会发现这只是表面现象。

什么是概念法？就是由心构想出来的事物。这样的现象有很多，最明显的就是那些幻想、想象，常常导致奇怪的结论和哲学。我们知道这些东西就像空中楼阁，它们并非真实，但那些深陷其中的人会发誓说是真实的。真有圣诞老人吗？很多孩子相信有。

另一组概念随心念之流而来。我们并没有主动、有意地构想它们，所以不能把它们叫做想象。是我们的心依于内在或外在的因缘自己造作的。但只要稍作审察，我们就能明白这点。有了禅修经验，你就会更清楚。由于概念法很多，我们在此只谈主要的概念法。

声音概念法

声音概念法是由声音构成的概念。当我们听到一个字词，如英文单字「selfish」——它由两个主要部分构成——sel+fish。「sel」这个发音先出来，紧接着是「fish」这个音。它们不会同时出现，即使是「sel」也是由「s-e-l」构成，而「fish」由「f-i-s-h」构成。它们还可以被进一步细分，细到声音只是刹那的振动为止。这时我们到达声音的究竟真实法，这只发生在「当下」。然而，单字「selfish」的音连在一起发出来，看起来非常真实。这是因为涉及到概念化的过程，我们可以用《阿毗达摩》加以解释。

1. 首先有一心路过程通过耳门接收一个音节的声音。

2. 其次，它转入意门过程。

3. 接收各种声音，重复1和2的过程，并由心的积累过程搜集它们，就像一种有意的排列。

4. 于是形成单字的概念。

5. 进一步生起和这单字概念有关的各种观念。

旋律和音乐也属于这一类概念。然而，读书的时候，只要不读出声，就不是靠声音，更多的是靠视觉。口头标记禅修所缘很清楚是声音概念法。但我们常默不出声，只在心里用字词标记，算是心的活动，但仍是对应于字词概念化过程的第三步。

空间概念法

空间概念法依赖于尺度大小的概念——长度、宽度、高度、形体。在数学里，我们知道线是由点构成的，事实上也正是如此。但点是什么？就物质世界来看，点就是物质（色法）。当我们思考一个点以线性的方式移动一段时间，就变成了一个长度。当我们思考它与不同物体的关系时，就涉及到另外两个维度。当我们问「多长才算长？」时，就很清楚是依赖尺度大小的问题。为了方便，人们以英国某处发明的一条棍子为准，这是因为英国人首先考虑这个问题。再者，什么是左或右、东或西？
东西方位是参照英国的一个地点。英国有很多第一，中国也是……。

有了尺度大小和空间，才有形状和形体，所以它们也必是概念法。再者，我们可以通过电视荧幕的例子来理解这点。从科学来说，我们知道图像是由以极快速度射出的光粒子构成。由于我们反应不够快，无法看到光粒子刹那之间的情况，所以我们看到的是图像。这就像我们在晚上以慢镜头拍摄一辆开过去的车，在照片上显现出来的就是一条亮线。这些微观情况不都是脑子想出来的吗？是的，但在正念现前并远离概念法的时候，我们就可以体验到。

还有其他重要的空间概念。

1.
由自由运动而确定的空间——当感觉到运动，我们就会有空间感。这是经由身体的感觉和看到周围物体的变化而体会到的。就身体感觉而言，当人们集中觉知于自心，就会感觉自己在原地踏步。运动仅仅是感受生起又灭去时所经历的不同目标。就看到周围目标变化而言，如同坐在停着的火车里看到对面一列火车奔驰而过，我们会感到是自己所坐的火车在移动。这是由不断变化的眼根所缘而形成的概念。

2. 由视像化概念而确定的空间——这是修止禅者心中产生的。他们尝试观想把光扩大并在内心获得一种空间的感觉。空间概念包括有限和无限两种。

3. 由限制色（pariccheda rūpa）而确定的空间——这在《阿毗达摩》中解释为一种四大所造色。这是不同性质的色法不能 (在同一空间上）共存所产生的结果。在这种情况下，它属于究竟真实法，但是当我们一思惟它，它仍是一个概念法。

时间概念法

还有各种时间概念，全依于我们的经验而来。

1. 时序——这是基于星球的运行，最终仍是概念法。因此依于太阳的位置，就有白天黑夜。格林威治（Greenwich）标准时衡量着各地的时间，又因为夏时制（日光节约时间）、山区时间等等变得复杂，还有政治的影响。小时数最终由时钟上的指针来确定，现在则由计算机上的数字来确定。

2. 生物时间——这个度量是基于身体的情况，诸如老年、青年、出生、死亡、成熟，甚至月经周期……，当然还有饥饿、上厕所。

3. 功能时间——这是根据我们执行特定功能确定的时间，诸如吃饭、工作、休息、娱乐，更不用说宗教活动。而就观禅而言，它是超越时间概念的。

4. 过程——当一件事过去了，我们说是过去。当一件事正在发生，我们说是现在。如果还没有出现，我们说是未来。但过程是什么呢？如果我们不去真正考察它，它仍只是一种概念。所以即使我们思考过去、现在、未来和过程，仍属概念法。

人的概念

这个概念在个人的生命中起着重要作用，在观禅中亦是如此。执着于这个概念的结果就是邪见。看透它使你解脱邪见并确立正见，即智慧之见。

很多次我问人们，这个「我」是谁？
有些传承甚至把这个问题当做一把心灵修持的钥匙。有时我们确实忘记了「我们自己」，但并不见得一定是善法。我们在睡眠中忘记了「我们自己」，不过这没有害处。忘记我们自己意味着放下「人」的概念，不过此时心的状态也很重要。但是人的概念确实赋予当下心所额外的力量。它是整合行为时的核心要素。我们确实会根据我们认为自己是谁而行事。这种人的观念是潜藏于众生心中，会随着个人的成长而发展变化。

然而，我们认为自己一直都是现在这样。深入观察的话，我们会发现什么呢？修观者，甚至是初学者，都能告诉你——思维、瞌睡、身体的觉受，诸如疼痛和随着用功生起的乐受。当所有思维和概念化停止，且正念变得敏锐而强有力时，禅修者会清楚地看到一切都只是现象或过程。人的概念不再是问题，因为已不存在。他还会再生起念头、想法，也就是再出现概念化。当我们读到这里并接受这样的推理，我们就有了理性认识作为起点。但是理性推理是有陷阱的，当你进一步探寻而不能得到答案，就会出现怀疑。这是因为要通过直接经验才能认识无我的真理，这种实际经验会驱散疑虑。唯智慧能引发更深的智慧。后面将会更全面地讨论这个主题。

禅相概念

「禅相」的字面意思就是相。在禅修中，我们常常认为它表示视觉目标。当我们闭着眼睛看到风景、人物或几何形状，这些心里的东西就叫作禅相。有些是因为我们内心希望而出现，另一些似乎是自己冒出来的，而我们也会看到别的禅相经由专注于特定目标而培养出来。

在观想「遍处」（kasiṇa）的所缘时，经过长时努力之后遍相（一种颜色或四大之类）生起；观想熟练后，不费力遍相就能现起。观想佛、菩萨、天人等的像与此情况类似。但如果我们把这些禅相当作真实，麻烦就来了。

这样的禅相也会在观禅中形成。当观照鼻端的觉受，常见修安般念的止禅禅相出现，而非三共相。即使是观腹部起伏，你可能在起初看到它像流水，然后变成一条河的视像。有人看到的则像钟摆，甚至像揉捏面团。

我们知道了这样的差别后，就应当引导心远离概念法而趋向于究竟真实法。

真实法（Paramattha dhamma）

 

这个词的翻译可能不是非常精确，但因为很多有关《阿毗达摩》的文献都接受这种翻译，所以我仍然沿用它。然而我更乐意将它译成「具有究竟意义的现象」。这是因为除涅槃之外，一切现象都是缘起和无常的，所以不能真的称为真实法。它们实际是当我们有正念、清楚觉知并远离所有概念化过程时，所体验到的以特质或特相的形式而存在的各种现象。

《阿毗达摩》将它们分为四个子类：

    1. 心法（citta）八十九种
    2. 心所法（cetasika）五十二种
    3. 色法（rūpa）二十八种
    4. 无为法（nibbana 涅槃）一种，且仅有一种

若详尽解说，本书恐成长篇大论，所以这里只是根据雷迪尊者（Ledi Sayadaw）的《内观手册》（Vipassana-dipani）的摘要将这些内容提一下。

 

二十八种色法（ Rūpasaṇgaha ）

在色法和名法两种究竟实相中，色法有二十八种：

（I）四大元素色，即：

        1. 坚固性元素，即地大
        2. 凝聚或粘滞性元素，即水大
        3. 动能性元素，即火大
        4. 移动性元素，即风大

（II）六净色根，即

        5. 眼净色根
        6. 耳净色根
        7. 鼻净色根
        8. 舌净色根
        9. 身净色根
        10. 心所依处

（III）性根色两种，即：

        11.男根色
        12.女根色

（IV）命根色一种，即

        13.命色

（V）营养元素、段食一种，即

        14. 食色

（VI）境色四种，即

        15.（颜）色
        16.声
        17.香
        18.味

以上这十八种色法称为能生色（jātarupāni），因为它们具有产生色法的能力。

（VIII）限制色一种

        19. 空界

（VII）表色两种，即

        20. 身表色
        21. 语表色

（IX）变化色三种，即

        22. 色轻快性
        23. 色柔软性
        24. 色适业性

（X）相色四种，即

        25. 色积集
        26. 色相续
        27. 色老性
        28. 色无常性

这最后十种色法称为非能生色（ajātarupāni ）或者说，因为它们不具有产生色法的能力。

五十四种名法

心法（citta）：心或识

心所法（cetasika）：五十二种精神方面的特性或者心的助伴

涅槃（nibbāna）：出离轮回

（涅槃在这里列入名法，不是从认知的主体的角度看，而是从被认知的角度看。）「识」指的是审查所缘（ārammaṇa）的功能，或执持所缘的功能，或了知所缘的功能，或觉知所缘的功能。

心所法是心的特性，或者说是从心产生的精神方面的特性，或者说是心的助伴。

涅槃的含义是解脱一切苦。

识有六类：

眼识 耳识 鼻识 舌识 身识 意识

    依眼净色根生起的识叫眼识，具有见的功能。
    依耳净色根生起的识叫耳识，具有闻的功能。
    依鼻净色根生起的识叫鼻识，具有嗅的功能。
    依舌净色根生起的识叫舌识，具有尝的功能。
    依身净色根生起的识叫身识，具有触的功能。
    依心所依处生起的识叫意识。但是在无色界（arupa-loka），心意识不依赖任何物质的根生起。
    心意识又进一步分成四种。
        （a）欲界心
        （b）色界心
        （c）无色界心
        （d）出世间心

（a）在这四种当中，欲界心就是处于受欲爱（kāma-taṇhā）支配范围内的心。欲爱遍于欲界（kāma-loka）。欲界心有四重，即：善（kusala）、不善（akusala）、果报（vipāka）和唯作（kriyā）。

（b）色界心是定心或者说是远离欲爱但仍在色爱（rupa-tanha）支配范围内的极安乐之心。色爱遍于色界。色界心有三重，即善、果报、唯作。

（c）无色界心也是定心或者说是远离了色爱但仍在无色爱（arūpa-taṇhā）支配范围内的心。无色爱遍于无色界。无色界心亦有三重，即善、果报、唯作。

（d）出世间心（lokuttara）是远离了三爱，超越了欲界、色界、无色界这三界的圣者之心（ariya-citta）。出世间心有两种：道心和果心。

五十二种心所法

（a）七种遍一切心心所（sabbacittasādhāraṇa)，因为它们是所有类型的心共有的，故名，即：

    触（phassa）
    受（vedanā）
    想（saññā）
    思（cetanā）
    一境性（ekaggatā）
    名命根（jīvitindriya）
    作意（manasikāra）

（b）六种杂心所（pakiṇṇaka)[36]，因为它们总是与心组合[37]，即：

    寻（vitakka）
    伺（vicāra）
    精进（viriya）
    喜（pīti)
    欲（chanda）
    胜解或决意（adhimokkha）

这上面的十三种（a）和（b）被叫作混合型（vimissaka)，雪昌翁（Shwe Zan Aung）[38]将其译成「非善恶」更适切，因为它们既能与善心组合，也能和不善心组合。

（c）十四种不善心所，即

    贪（lobha）
    瞋（dosa）
    痴（moha）
    邪见（diṭṭhi ）
    慢（māna）
    嫉（issā）
    悭（macchariya）
    恶作（kukkucca）
    无惭（ahirika）
    无愧（anottappa）
    掉举（uddhacca ）
    昏沉（thīna）
    睡眠（middha）
    疑（vicikicchā）

（d）二十五种善心所（kalāyana-jātika），即

    无贪（alobha）
    无瞋（adosa）
    无痴（amoha ）
    信（saddhā）
    念（sati ）
    惭（hiri）
    愧（ottappa）
    中舍性（tatramajjhattatā）
    身轻安（kāyapassaddhi）
    心轻安（cittapassadhi）
    身轻快性（kāyalahuta）
    心轻快性（cittalahuta）
    身柔软性（kāyamuduta）
    心柔软性（citta muduta）
    身适业性（kāyakammaññatā）
    心适业性（cittakammaññatā）
    身练达性（kāyapaguññatā）
    心练达性（cittapaguññatā）
    身正直性（kāyujukatā）
    心正直性（cittujukatā）
    正语（sammāvācā）
    正业（sammākammanta）
    正命（sammā-ājīva）
        （前三者叫作三离心所）
    悲（karuṇā ）
    （随）喜（muditā）

让我们看一些例子。

1. 行禅

一开始，你可标记「左」、「右」，将正念引到脚步。当这样标记运用得更频繁，会使心更贴近行走的过程。随后逐步增加每一步的分段数，从分一段到分六段……「上提」、「提起」、「前推」、「下落」、「触地」、「踏压」。即使在每一个分段，标记可以重复数次。但标记是概念，重要的是要能感知各种觉受。禅修者应培养越来越清晰的感受和体验。觉受很明显时，在适当的时候就可以不用标记。稍后，甚至与脚的形状乃至分段相关的概念皆可抛弃。

这样剩下的就只有各种觉受的过程。同样地，当观力增进，人、空间、时间的概念也没有了。如果不是自然没有，你可以有意试着这样做：

（1）人──没有人在行走。

（2）空间──一切都是正念及其所缘的过程。

（3）时间──就只有这样的自然现象发生。

2. 坐禅

同样地，你可使用称名和标记，但只要觉受很清楚时，就应当放弃不用。甚至当我们观察腹部起伏或呼吸的出入时，我们也会有身体形状的概念，如腹部、鼻子。随着禅修的进步，应当丢弃这些概念。即使像长短、快慢这些基于时间和空间的概念也应当丢弃。然后只剩下各种觉受刹那刹那地生起和灭去。如果还持有人的概念，也应当丢弃。

有人会很自然地丢弃概念法，但有人则需要有意识地去做。有人甚至需要别人的规劝说服之后才去做。丢弃概念法是一个必要的步骤，否则胜义谛就无从清楚显现，三共相也就不会很明显，而清楚洞察三共相才能生起智慧。所以用功的方向就是要以三共相为目标，然后进一步从更深层的意义上看清三共相的本质是什么——事物的本来面目，即修行要达到的目标。

这将我们引向下一个议题，即获得智慧。这须依靠敏锐、精准的正念完成下述净化、转换、解脱的工作。

使诸根锐利的九种行相

 

这组因缘出于《清净道论》（Visuddhimagga）[39]并且常常被引用和讲解，所以放在这里来提示磨锐诸根的过程。

看上下文我们知道这组因缘其实指的是在磨锐诸根过程中一起发挥作用的条件。这些条件应看成一个整体。如果单独看，则不成其为磨锐诸根的要素。

1. 只见已生诸行的坏灭

这句话指出了禅修者应该观照什么，亦即指出了用功的方向。我们一定要首先学习法义，正如信任一张清楚标示路线的地图，内心有信心支持。不然，我们就不会坚持走修行这条路。这句话指的是磨锐对无常的觉知。「诸行」本身就意味着无我或自然。这些是什么呢？我们必须全心全力投入并沿这个方向用功，以通过亲身体验去认识无我或自然。

2. 确保仔细用功

此处所谓的仔细，是以另一种方式检测正念。仔细地不要有任何遗漏，仔细不让任何不善心法渗透进来，仔细保证每一个观照都以高度的觉知完成。不难理解，粗心大意的禅修者不会有很大进度，具有完美正念的人将培养出智慧。

3. 确保用功不懈

磨锐诸根就像磨刀，需要时间和精力。任何松懈都可看成倒退。时间不停地流逝，要功夫成片就不得有半点疏忽。很多时候，很多人没有成就是因为没有时间，而有时间的人则因为连续用功不够，心很快变得迟钝、生锈。

4. 确保适宜的用功

适应性还是指七种适宜，即住处、行境、说话、人、食物、气候和姿势。

要知道什么是真的适宜，虽然很多都是常识，还是需要技巧的。适宜主要和人的性格有关。对聪明的人来说没有什么不适应的。人们常说：「观禅中没有干扰。」这是因为一切都落入正念观照的范围内。然而有些事比另一些事助益多些，所以如果我们知道而且可能做到，那么我们就可以做出选择并采取行动。

5. 把握定相

定力是生起观智的必要因素。定力持续时间越长，观照的时间就更多；定力越深，观察的层次就越微细。禅修者能够运用这些技巧的程度取决于他能够培养定力的程度。有些技巧可以和老师交流，但大半仍要靠自己。「禅相」通常指定力的所缘，它在心中显现并稳定。在观禅中，「相」指的是三共相，禅修者必须通过究竟真实法才能认知。所以观定是独特的，其原因在于定力越来越强的觉知是「开放的」，从而能更清晰地洞察实相。

6. 平衡觉支

首先必须培养觉支。当觉支已经明显地培养出来，如第四观智，那么平衡对于建立稳固的正念和引导正确的方向就很重要。

7. 不顾身命──要有不怕死的决心

这并不是说我们要放弃自己的生命。如果我们必须冒险，甚至冒着死亡的危险，我们也必须心甘情愿，否则难有真正的成就。人们常常因为小困难而退缩。如果我们多思惟苦、无常、死亡、业、轮回，我们就会明白这样做的原因。

8. 以出离克服苦痛

疼痛难免，是生活的一部分，也是禅修的一部分。受念处一章已清楚阐述。克服疼痛需要精进，非常强的精进，需要定力等等。需要离执，即出离。

9. 不半途而废

半途指的是达到最终解脱目标（比如成就阿罗汉果的不动心解脱）之前的任何地方。

 

第五章 智慧

 

巴利文中有很多语词描述智慧。Paññā一词常译为智慧（wisdom）或慧（understanding），一般是指将八正道以（戒、定、慧）三学来分的慧学。还有其他词汇，诸如bodhi（菩提）——开悟，ñāṇa（智）——观智，vijjā（明）——较高的知识等等。你可以说智慧是修行的关键因素，没有智慧就没有佛陀出世，更不用说圣弟子了。智慧常比作光明，因为它显现真相，而与之相对的愚痴则隐蔽真相。愚痴和智慧都透过心法而成就，它们产生的结果——苦与乐——也是如此，四圣谛亦然。

《清净道论》对三种心所做了很好的比较，用以说明智慧的本质。

1. 想（sañña）——通过标志或相来知道一个事物，这种知是非常初步的。如小孩观察一枚硬币，看到它是圆的、平的、亮的……。

2. 识（viññaṇa）——以一般性的方式知道一个事物，比「想」知道得多些。如村民知道一枚硬币是什么东西，如何使用它。

3. 慧（paññā）——全面且深刻地了知一个事物的本质。如银行家，只要看看硬币，就知道其真实价值，在哪里铸造的等等。

这里的要点是：慧不仅仅是知道，而是一种深刻和完全的了知，一种能审查微细和难见事物的了知，所以它是不同于凡俗的。例如，即使是小孩也会在沙滩上堆砌沙的城堡，因为这不需要智慧。若建百层的摩天大楼，就需要有智慧了。

这就谈到不同类型的智慧了。这世界上知识的多半是世俗知识，从建摩天大楼到心脏移植都是这类知识。很多对世界有益，但有些则非常有害，诸如武器之类。因为它们是关于世俗的事务，所以是世俗的。出离的智慧则非关世俗。不仅如此，佛教关心的是如何导向出世间而进入无为的涅槃境界。涅槃是永恒的安宁，而世间只有苦和稍纵即逝的乐。出离的智慧的特点就是它必能净化心中的贪、瞋、痴，而且能够彻底净化。世俗智慧是做不到的，即使有些知识具有净化作用，却不能达到同样的深度。

心灵方面的知识或智慧常常分成三类：

1. 闻慧

过去几乎没有书本，很多知识都靠口口相传。即使在今日，很多智慧都还没有写定成文字。早期佛教开始靠背诵，数百年后才用文字记录下来。但书本自身若未经阅读和理解，仍不是智慧。同样地，听闻并不等同于智慧。我们必须仔细倾听，不致人说了就信。错误的信息并不是智慧。智慧是清楚了知。

2. 思慧

根据经验和正确的信息，我们便可推出更多理论和实验的知识。再次强调，这些必须要有正念才能精确无误。就像科学家，只有搜集了很多数据，筛选并经过试验之后才得出知识。佛陀也曾告诉禅修者要以火试银一样验证他的教法。

3. 修慧

我们通过禅修可到达凡夫所达不到的层次。我们增强正定和正念会看到很多自然界的微细过程，也会拥有精密修持的心所具有的诸多善巧。

惠能像 ，中国·广州 ，1995年

习禅者都熟知禅宗六祖惠能。禅宗是从印度传来的佛法
演化而来，为人广为接受。惠能原是南方樵夫，北方人
认为他是南蛮獦獠，但他终成佛法大师。这故事的寓意
是：别光看一本书的封面就下断语。

止禅可培养他心通、神足通等神通，这些善巧和智慧是止禅所独有的；而修观则导向体证无为。

这里强调的是观智，因为只有观智才是真正出离性的、净化心灵和效果永续的。观智究竟是什么呢？再提一次，答案就是对事物的如实知见，对究竟真实法的真实本质的了知，对诸有（存在）三共相的了知。

诸有的三共相

 

你想逃开，但是怎么也逃不开自己，换个说法是，你逃避不了现实。闭上眼睛，否认，否认再否认，可是无论何时、何地、何人……，现实总是存在，这就是为什么称其为现实或真实，因它具有普遍性。但是你不能责备现实，它是客观公平的。以正念接受现实，情况只会更好。不善的反应，如厌恶，只会让情况更糟。这就是观禅不可思议的力量。从治愈疾病的案例到最终解脱，全在此时此地，实相存于当下，法尔如是。

我认为三共相是佛陀对实相的描述，这样，探求者便有所把握并用功实证。它们是指向最终目的地的路标。正如指月的手指，是给我们运用，而不是给我们执着的。

指向世界，瑞士·伯恩，2006年

禅宗有以手指月的例子，请人看月，而非看指[40]。
在此，手指指向伯恩。这有同样的指标作用，但
指的是道路，而非目标。站在高地，对四周环境
看得更清楚，这即是三共相的作用，提供我们观看的方向。

要清楚理解三共相，通常从三方面加以陈述：

1a. 无常（anicca）：需要实证的真实法——刹那刹那的变化／过程

1b. 无常相（anicca lakkhaṇa）：只存在一刹那，即生即灭

1c. 无常随观（aniccānupassanā）：观无常

2a. 苦（dukkha）：需要实证的真实法——刹那的逼迫性

2b. 苦相（dukkhalakkhaṇa）：逼迫性、不圆满、不完美

2c. 苦随观（dukkhānupassanā）：观苦

3a. 无我（anattā）：需要实证的真实法——有为法的真实本质——刹那性。

3b. 无我相（anattālakkhaṇa）：没有主宰、灵魂。

3c. 无我随观（anattānupassanā）：观无我。

从注释书的定义可以非常清楚看到无常、苦、无我三者指的是同一件事——实相。但要真正体证实相，必须先观它们的相。这个工作是靠修观或念处中的正念，即在念处章节所说的观照。一开始，引导心去注意变化（起初仍然是世俗和概念性的变化），工作就展开了。然后你用功观照究竟真实法，它们会显出更深的普遍真理。

三者中，应先观哪一个？因为这三个方面都是同一实相，所以全看个人内心的习性而定。但这只是从三相的概念方面看，而从究竟实相的角度看，应当是无我。如果你检视观的过程，最开始的观智正是指向无我。原则上这是一切观智生长的基础。

无我

无我的教义是佛陀教法中重要而且独一无二的部分，也是常遭到误解的部分，所以不能用三言两语打发。

佛教徒眼中怎么看待这个我呢？如果你看《阿毗达摩》就会知道，「我」只是一个概念。就人类而言，就是一个人的概念。这在社会上生活是一个不可缺少的概念，它提供相对于周围世界的一个参考点。我们需要用它进行沟通和阐述关系，麻烦出现是因为我们没有明智地运用它。若缺乏正念，我们就会执着它，而且会顽强地执着。然后你就整个被贪覆盖，被痴覆盖，不久也被瞋覆盖。

我常常这样问人：「你是谁？」 他们目瞪口呆，给出的回答不外乎五蕴之一：色身是我、我所、我自己。色法粗重而显见的性质往往给人们提供了可执取的某种永续的真实形式。感受是我（我快乐）、我所（我的感受）、我自己（我的「心」就是我的灵魂）。好像说：我感受故我在。

        想是我——我记忆故我在。
        行是我——我思故我在。
        识是我——我知故我在。

观照名色生灭的禅修者会清楚地看到这种认同是不正确的，而且有害。有害是因为当事物消失或期望落空，就只有悲伤和挫折感，譬如会说「事情为什么会这样？」强烈执着一个强大的自我，给自己、也给别人招致灾难。

有一次我提到我所处的社会是自利和自我中心的社会，人们显然不喜欢我这番话。这两个表示强烈自我的语词显然带有负面意义，这样的人是过分自负的。但若从心理学的意义来看，倒并非如此，它只是说有整合作用并赋予事物意义的「我」很强。如果它集中于为善，就是健康的；但它也可能为恶，那就不健康而且很可怕了。要是没有「我」，一切都是分裂的。所以一定要有一个从不善的我到健康的我、最后到懂得无我的过程。

这里要提到的另一点是，缺乏自我和懂得无我是两回事。睡眠时没有自我的作用，但是也没有洞见无我的智慧。有人甚至靠酒醉来忘却自己的不幸，比睡觉还糟。再次重申，重要的不在于我这个概念，而在于当下的心识状态。

就我看来，「无我」可以有两类定义。

1. 否定性定义——无我

这里着重「我」的意义，因此「无我」意味没有绝对的主宰，没有永恒的灵魂，不论多大的我或多小的我都一样。

对很多人来说，这个定义很恐怖，似乎完全否定了一个人的存在。所以为了消除这个问题，我于是说：这意思是说，你不是你所想的那样，而是更深一层，但这只有在你放弃了自我这个概念后才能证得。

这个定义可祛除执着自我的邪见，这是洞见真实和存在必不可少的一步。有趣的是，我们会注意到这些邪见是变化多端的，如《梵网经》中讲的六十二种邪见。

无脸鬼 ，捷克·契斯基克伦洛夫（Cesky Krumlov），2007年

有一个著名的故事，是关于契斯基克伦洛夫这座美丽的
城堡中时常出现的一个白衣女鬼。看人们怎样开那可怜
鬼的玩笑。若想到「无我」和无所认同，这帧无脸的照
片确实挺适合的。如果你把自己的脸放在那女鬼空掉
的脸部，你就变成那可怜鬼了。

2. 肯定性定义

然而，无我也有肯定性定义。巴利语anattā一词，因为这个词中已经用了否定性的字首a（an），所以常常翻译成「无」。如果我们放下对「我」这个概念的执着，那还剩下什么呢？如果我们有正念，只有诸法实相自然显现。根据正念的清晰和锐利的程度，我们的经验也会随之不同。在初期，观照到的只是构成各种过程的名色的自相；观照再深化，就见到三共相；当观智成熟，就只有无为法。处于这些状态中，「我」的存在再也不是问题，因为此时没有思维。唯一存在的，只是能观的心和所缘的境。所以无我的肯定性意义就是「诸法实相」，或者说是离开了概念的真实法。

当你对此已经很清晰，可以说已生起观智。一旦有了无我（anattā）的肯定性经验，我们便已迈进了观智发展的大门，进入超越概念的现象界，踏上了通往出世间的道路。所有后继的观智都以此为基础。所以你必须非常清楚身心的现象，所有醒着的时间都可用来观察和体证。走过这个过程的人可以告诉我们，当自我那个「尖叫的鼠」安静下来并被放到了恰当的地方，是怎样一种解脱的感觉。

他们还会告诉你，他们的生活更平静了，因为所有的情绪和烦恼都轻多了。但更重要的是，眼前的路和生活的意义都更为清楚。这本身就是修行要达到的重要目标，也是巨大的快乐源泉。

如前所述，这种无我的显现是通过修观而来。概括起来，你可以说：

（1）正念连续而强大，其中没有概念法。

（2）锐利、生动地觉知名色法的法性，这些现象是处于自然发生的状态。

（3）清楚地觉知缘起法性，即指这些现象和特性之间的关联和相互依存。

（4）每一个行动之前的作意非常清楚，这样你就放下了对我及有关于我的执着；同时对作意和行动之间的因缘关系非常清楚。

（5）清楚觉知名法、色法的无常刹那变化，并放下执着。

（6）清楚觉知名法、色法的苦相，并放下执着。

随着无我智的发展，我们如何做事和为什么做事都会改观。「自我」所扮演的核心角色被正见取代。因此智慧越来越能影响你的行动，这种智慧和诸法实相是和谐的。结果是更快乐。

图十四 「以法为中心」取代「以自我为中心」

无我的经验在一开始可能很吓人。如果我们内心没有准备或欠缺必要的理论体系的支持，可能会认为自己发疯了，便完全不再修行。即使有很好理论基础和理解力的人也会受到很大震动。所以需要有人指导。例如，曾有一个说法者，他修行并清楚体验了这个真理。他回家看到妻子，他奇怪她究竟是谁；他去上班，他奇怪为什么上班。整个生活都成了问题，而且根本没有准备好接受这种情况，所以他害怕起来并停止修行一段时间。但是经过一段时间的指导之后，他懂得了这种证悟，其利益和意义就很明显了。

每当生起「我」的概念时，便以正念观照，来持续强化我们的转化过程，这就是适切地运用它了。或者可将它放到一边，让真实法回归行动的中心。

说到这里，很有趣地，初果祛除的邪见（micchā
diṭṭhi）和阿罗汉果才能祛除的「我是什么」的我慢有密切联系。前者强烈执着于错误的观念，即关于诸有（即各种现象）的本质、自我、以轮回为乐而不以为苦的错误看法，后者是一种我最重要或以自我为中心的感觉。两者在根本上难道不是同一回事吗？我认为，烦恼有不同层次，最粗显的层次首先去除。而「自我」的我慢甚为微细，连高度修持的人的心中都深植着微细的我慢。

另一点需要注意的是「诸法无我」的陈述。这个陈述包含了涅槃，即无为法。这支持了这样的观念：即使是最高的真理、最高的法中，也没有一个真正的个人或某人的存在。这样对小我或大我是否存在便没有任何疑虑了。所以，一方面，《无我相经》（Discourse of Non-self
Characteristics）清楚地阐述了祛除对五蕴的执取的禅观方法，另一方面，《根本法门经》（Discourse on the Root of All Things）清楚说明必须完全祛除「我是什么」的我慢才能达到最终解脱。

内观次第和三共相

 

1. 名色分别智（Namarūpapariccheda ñāṇa）

观的次第常常以十六观智来解说，从名色分别智开始。

对此智的解释是：我们清楚体验能观的心是一种现象，所缘或色法（如呼吸或腹部起伏）是另一种现象，尽管二者同生同灭。也就是说观察者和被观察的现象总是一同出现。这是以非常简单的形式来描述能所关系是生命现象的最基本原则。但必须加上一点，此时具有「无我」的清楚体验，也就是说，只有自然法的存在。某人、个人或者自我的问题根本就不会进入画面，这是因为没有概念，唯有对自然现象的纯粹体验。只有从这种体验中出来之后，才可能对此进行审察分析，这就和理性思维联系起来，并且把效果带到日常各种活动中。这也意味着更熟悉和善巧之后，只要我们想要，随时可以把同样的观的体验应用于任何所缘。这样，内心宁静和净化的范围可以非常广大。

因此，这种体验当然越强越好，但也会非常多样，从见到更微细的名法，到灵活地延伸到生活的各个方面。这种最初的观智是其他观智的基础，所以应当稳固；此观智又开启通向高阶观智的大门，所以应当广大。

不幸的是，如果审察错误，可能会出现倒退的恶果。观智既从纯净的心生起，为什么会出现这种情况呢？推测是：最初的观智不够强，一旦从定中出来，烦恼正在外面静候。其次，这种经验不在概念法的范围内，如果我们没有理论基础或乏人指导，理性思维便无法将它联系起来。要是没人帮助的话，我们可能认为自己疯了，最终关闭修观的大门，结果对自己不利。所以最好有一定的理论基础，而且最好有禅师能以亲身体验加以指导。

2. 缘摄受智（Paccayapariggaha ñāṇa）

下一步，这种纯粹观照和觉知的过程扩展到更广的范围，也就是包括更多现象。我们会见到所有心法和色法是相互关联的。它们之间的关系变化多端，观智的很大一部分都涉及到因和果，即缘起和缘生法。在极端的情形，还会追溯到许多过去生，不过并不是非要到这种程度才能进入更高阶的观智。这种经验可以说是将观智深化为「无我」的一种延伸。所经历的诸有的相互依存性，很清楚是缘起有，也就是说，每一个经验都不是独立而永存。缘摄受智度脱疑惑，因为你开始从纯体验的层次，了知到思维和概念法无法领会的「直观」。观智所见的缘起是「为什么事情是这样而不是那样」的问题的真正内在原因，并且所有「这样、那样」的答案都可以在各种现象的自然流转中──即真实法中──找到。

3. 遍知（三共相）智（Sammasana ñāṇa）

随着禅修的进展，名色的流转变得明显——这是在我们每一个人都有的「生命之河」。最终，一切都汇入这流转过程，从未来流向现在，并进入过去。我们所经历的全都受无常律的支配。

有趣的是，尽管按理说无常相很明显，然而无我和苦二相也并不见得不显著。总之，三共相展现着实相的一体三面。

在这种层次，一切都必然在流转，自然就是这样。结果就和我们的理性思维以及随眠烦恼的习性相冲撞。隐藏在世俗谛表相下的无常、多变、极没有安全性的真相，显现出来会令人难以接受。即使理智上接受，情感上也必然难以接受。时而激起出人意料的情绪冲击，有时甚至显露出深沉的痛苦，而有时因为「自我」的暗影，我们会认为自己疯了。通常是想蕴和概念化过程深度崩解之后，就超越了概念法，见到诸行流转的实相。诸行流转开始是缓慢的，时而停顿，这是因正念和正定不足以掌控，而生起的贪瞋痴随眠烦恼所致。很多老师说，这是一个困难的阶段，同时也隐藏着危险。如果不加小心，心理可能会崩溃或显现出潜在的疯狂。

依于坚定不移的努力和连续的正念，正定会成为主导，而生起轻安。不过这可能已经形成了另外一个问题，就是所谓十种观染。它们出现在此一观智阶次的成熟阶段到下一阶次的未成熟阶段。再次提醒，如果不小心，我们会执着快乐或美妙的状态，使情况愈加复杂。

简略地讲，十种观染是：

1. 光明（obhāsa）

明亮的心产生光明。明亮的心是明觉的产物，又会产生或追寻光明的所缘，诸如光之类。光明的变化范围从聚光灯大小到极大区域，例如照亮整个寺院。你也能够在黑暗中看到人体周围的晕圈和其他隐蔽之物。

2. 智（ñāṇa）

这是通过修观而生起的智。但是此智可以是观禅本身，也可能是对观禅的审察，仍不完全、不完美。它还是可能成为执着的对象。

3. 喜（pīti）

系指由观禅生起的喜，通常有五种：

小喜——较轻的形式如震颤

刹那喜——像闪电刹那而过

继起喜——像波浪

踊跃喜——轻飘的感觉

遍满喜——像充满了身体的每一个细胞

4. 轻安（passaddhi）

这是身心轻松、舒服，使我们冷静、平和。这包括其他美心所，如轻快性、柔软性和适业性。你感到心就像平静的湖面、柔软的棉花等等。

5. 乐（sukha）

这里的乐是很快乐、甜蜜的受心所，由修观而生。

6. 胜解（adhimokkha）

这是随观智而生起的信根。有了观的基础，信心成了深信和坚信。不幸的是，在这个阶次信仍会动摇。也就是说，当观力下降、盖障出现，疑可能回来。例如，常有人想出家或做大善事，后来却改变了主意。

7. 策励（paggāha）

策励是努力平衡，是修观中的精进力。有了策励，我们不会疲劳，可一直用功到深夜，日复一日。

8. 现起（upaṭṭhāna）

这是通过修观而稳固建立的正念，因此是强大而令人信服的。当名色在六根门生起，你能够清楚并深入地观察。

9. 舍（upekkhā）

这是随修观生起的非常平衡和平等的心的状态。心变得坚定、平稳、柔韧。所缘一生起，心能迅疾转向所缘。

10. 欲（nikanti）

这常常翻译成自满，指的是对自己的成就感到喜欢、满足，甚至骄傲，不管多轻微都算。在这个阶次，还需要更谨慎。

4. 生灭智（Udayabhaya ñāṇa）

随着观照无常的成熟，你会看到生灭过程很快。你会观照到所有现象都快速生起和灭去，也就是说，随正念和正定的提升，流转越来越快。最终，一切即生即灭。那条缓慢流淌的溪流，前进中获得了快速奔流的大河的速度，变成了急湍的洪流、瀑布，最终成了无数急速喷射的水珠，而这些水珠又爆成烟花流火。当此观智成熟，会抛弃所有的概念法，它一般被视为修行的里程碑。我们认识到，在过程中的一刹那，从这些原子一样的微粒，形成了其他无数法相。这种观智常伴有很多喜，但是随着它的成熟，我们更能放下这条「生命之河」。

5. 坏随观智（Bhaṅga ñāṇa）

随着禅修的进展，观无常达到高潮就进入观坏灭。生灭过程的更深层意义就是止息（cessation）。这是一切事物的最终归宿。正如一个禅师提到有为法的三个特相（saṅkhāta
lakkhaṇa）——生、异、灭——时所说，最后一项最接近对真实的表达。我们常常看得很清楚：我们正在观察的现象其实了无一物，连观察者本身也是空无一物，这就是所有过程的实质——灭。然而禅师提醒我们，这种灭仍是存在过程的一部分，即还会再生起的灭（upādā
nirodha）。你需要精进努力以实证无生之灭（anupādā nirodha）。

这些「观染」（除最后一项）很清楚是由于正念和正定提升后产生的良好状态。最后一项——欲，被认为是真正的烦恼，因为这是一种执着，导致停滞，阻碍进步。

令人生畏的地方在于问题不止于此。进一步发展会增生：

1. 贪

2. 慢

3. 邪见

在极端情况下，一个人可能失去平衡。贪可能发展成痴迷，慢可能发展成狂妄自大，而邪见可能发展成精神上的疯狂。例如他对自己禅修水平有了一定的了解，便贪求更多，这是贪。他以自己的成就为骄傲，这是慢。当他相信自己证悟了涅槃但实际上并没有，这就是邪见。

这里必须提到一位禅师在观禅手册中有些很有趣的注释，是关于前五个观智的。他勾画出这些观智过程中最明显的特征。

1. 第一观智，中间（衰变）阶段清楚。

2. 第二观智，开始和中间阶段清楚。

3. 第三观智，开始、中间、结束阶段清楚。

4. 第四观智，开始和结束阶段清楚。

5. 第五观智，结束（即灭去）阶段清楚。

在第一观智，无我和自相很清楚，但是开始和结束阶段不清楚。就如闪电发生得太快，你无法抓住准确发生的时刻，也无法抓住准确结束的时刻。第二观智如同一种重叠的体验之流[41]
。第三观智如同有明显波浪和涟漪的水流。第四观智如同激流碎成了溅起的水花和水珠。第五观智如同冲入虚空的激流。这些都标志着正念观照经验的一个循环，在此观照无常达到了高潮。《清净道论》中提到了一种有关穿透过程的有趣分类。

第一和第二观智称为知遍知——看透诸法的自相

第三和第四观智称为审察遍知——洞见诸法的共相

从第五观智起称为断遍知——此处有七种思惟：

i. 于无常随观，则断常想

ii. 于苦随观，则断乐想

iii. 于无我随观，则断我想

iv. 于厌离随观，则断喜想

v. 于离贪随观，则断贪想

vi. 于灭随观，则断集想

vii. 于解脱随观，则断取想

苦

「suffering」（苦）是巴利文dukkha的翻译，这样的译法有不足之处。这是因为英文词汇中缺乏这类禅修字词。如果你包括「引发苦的事物」之义，那就比dukkha一词的本义更为宽泛了。不过仍需对苦多作一些解释。

苦的特征常说是逼迫性，若进一步用三种苦来阐释便更清楚。

1. 苦苦（Dukkha dukkha）

字面的意思就是很痛苦那种苦，是指明显的身心之苦。身体的疼痛是生理的疼痛和不适，如牙痛；而心的痛苦则如悲伤忧愁之类。到医院看看，你就会知道这些苦如何影响人们。如果坐久一点，痛苦也会发生在我们身上。

2. 坏苦（Vipariṇāma dukkha）

常常翻译为变异苦。这常指乐受更深层的本质，也就是说，它和苦受的实质完全一样。乐受还是苦受，只不过看那些感受触对什么所缘。当乐受褪去，苦受往往接踵而至。

3. 行苦（Saṅkhāra dukkha）

行苦是名色的不停息、刹那生灭变化之苦。在这种意义上，它真实反映了「苦」的意义。当我们经历刹那刹那的变化，这种经历可以被描述为「苦」或「痛苦」，就像心中闪起火烧一样尖锐的感觉，或如针划过皮肤。

前两种苦常常在前两个观智中遇到，第三种苦慢慢会显现在第三观智中，到了第四观智才会比较清楚，因为看见了刹那刹那的生灭变化。只要能够像上面那样观到苦和逼迫性，那么接下来就会生起（第五至六）观智。

6.（诸行）怖畏智（Bhaya ñāṇa）

此智阶视诸行刹那刹那的变化令人恐惧，有如看到楼房倒塌，见其恐怖；也见到诸法的坏灭为恐怖。这倒不是说在那一时刻有恐怖，而是深见这些会引生恐怖的因。

7.（诸行）过患智（Ādīnava ñāṇa）

我们视诸行迁流变化充满过患和危险，就如看到身体的四大分离和死亡，见崩溃和分离的诸法，抓不住、不可靠，也不牢固。

8.（诸行）厌离随观智（Nibbidā ñāṇa）

此智阶视诸行的刹那刹那的变化不再令人迷恋，甚至令人厌恶，有时用「厌烦」描述，因为据说厌烦会在这一智阶发生。但「厌烦」这个词太弱了，实际上更像看到一个染了病的身体正在被蛆虫咬噬——这就是见到刹那的变化。有时像蛇。变化剧烈时，就会像快速流动的污水或粪便。但是「厌恶」一词有瞋的意涵。如果正念不够坚固，真的可能生起厌恶。「彻底毫无迷恋」应是更恰当的用词。

9. 欲解脱（诸行）智（Muñcitukamyatā ñāṇa）

到这一步，诸行之苦达到极点，从诸行解脱的强烈愿望生起。如果你的正念不够坚固，可能懦弱地从禅修中退出。否则，这本身就是离执。禅师讲到，在这个阶段，禅修者出现的各种情况：极端的疼痛、搔痒、精神的痛苦、想逃避但无处可逃，终究还是回归禅修本身。

让我出来！ 美国·休斯敦 ，2006年

休斯敦的寺院为新建筑运来很多木制的佛像、菩萨像
和阿罗汉像，先放在室外空地上。看到这一尊像努力
想从木笼出来，很有趣。

这四种智称为苦随观智（dukkha ñāṇas)。禅师说，从本质上讲，它们都一样，不同的只是程度的差别和视角的不同。重要的是对刹那生灭的诸行产生离执、离欲。见到轮回世间的本质为苦而产生解脱的力量。如果苦随观没有培养到极致，就无法证得无为法（涅槃），因为只要执着任何一点微妙快乐的诸行，都会阻碍脱离诸行。

另一个值得注意的要点是，这些观智紧密地参与清除某些烦恼，像和瞋根有关的烦恼，例如恐惧。请注意瞋和离执多么相似，两者都看到所缘的过患。前者是躁动的，后者是平静地做出决定。这正是发生转换之处。由无望和恐惧变得方向明确而且有决断，这就将我们带入下一个审察随观智。因此我们必须有决心，修行中充满信心和希望，并且警觉防备任何可能生起的瞋心。

我们可以这样说，禅修者生起行苦时，并不那么容易应对。就像苦口的药不容易吞咽一样。有时（如瞋心重的人或有一堆不善业的人）行苦会持续很长时间且难以过关。通常他们需要修行经验丰富的人给予指导和鼓励。以下是一些建议。

1.
更敏锐观照色法、名法二者及其生灭过程中的无常、无我

必先观照诸法的自相，否则就不会生起共相的观照。但定可令观照更加敏锐，特别是对三共相的观照，如无常和无我，尤其是名法。因为名法更微细，执着深深植根其中，不易生起高锐度的观照。但这里的「苦」主要是精神方面的，所以观照精神现象的无我就至关重要，否则就难于洞见并超越。如果还有一些微细的执着在背后流连不去，就不会超越。必须清楚地在诸受、念头、心所和心中觉知无我，方能清楚看到这些名法的生起和灭去。

2.
形成某些意象有助于清晰直观

某些意象在本质上虽是概念化的，但确有助于观其破灭。例如，某些行（the
formations）看似慢慢移动的淤泥，坚实而沉重，像有一吨的力量往下压，然后又像一大块木炭那样燃烧。如果你把正念当作切割它的利刃，它就破碎开来。有人看到的是像青蛙一样的物质，所以就「重踩」上去。令人惊奇的是，这种物质就变成碎屑飞溅开来。于是又有人说该对动物更慈悲才对！当然应该啦！而另有人看到整个过程就像臭不可闻又冒泡的污秽，于是高兴地用正念铲子使它流得快些，它就真的快了！

3. 喜觉支

「苦」的经验很真实。苦深植于一切之中，你走到哪，它就跟到哪。苦令人窒息而沉重，混乱而无意义。为什么必须有苦呢？即使「我」不存在，苦仍然继续！苦夺走能量，损耗那些心力已经够弱的人的能量。你能忍受这些无意义的痉挛多久？喜觉支正好能给你一些优势。我们袖子里面必须能掏出很多这样的锦囊妙计和灵感。在精进禅修营，禅师激励性的、讯息丰富的开示给禅修者带来额外的能量，会使苦受翻转为乐受。

「模范禅修者」像牛一样不分昼夜地用功，会给你进一步的激励。如果你所在的地方虔诚的信众很多，也会有所助益。佛随念等带来喜悦，也会使奋斗的重担变得轻巧。精进力是关键因素。车没有油就寸步难行。修死随念提起紧迫感也很重要（即：随念过去、现在、未来的生、老、病、死苦以及为维持生活所受之苦）。在这个领域你需要有创意。有时我去森林里散步，因为大自然有疗愈和支持的作用。有时我遥望开阔的天空，助我敞开心扉。有一次我的老师说他很欣赏一个小剃须刀，我可以忆念这把剃须刀。我们只要轻松自在而平静，便可充满喜悦地用功。幽默也很有益。僵硬死板反而令人窒息，引起不必要的紧绷。

4. 其他止禅方法

也可以运用纯止禅。尽管所缘不一样，但运用得当可以和观禅互补。特别值得一提的是，在这几个智阶都可运用适合个人根性的止禅，以及具有激励作用并产生喜悦的止禅。随念佛、法、僧三宝特别鼓舞人心，而四梵住如慈心禅令人喜悦。另外，我也推荐寂止随念，这对激荡的诸行具有安定作用。后面有一章会详加阐述。

5. 运用发愿作为重新导向的方法

发愿就是决意令心进入某些状态，就像给电脑一个指令以产生需要的结果。我们可以用这种方法唤起我们已经历过的观智层次，例如生灭随观智或坏随观智。在这些层次上，对无常的观照很强。这可以叠加于正在观照的诸行之上。这样工作会比较容易，进展也会比较迅速。

6. 转换不善的心智状态成为善

当你陷于行苦的层次，正念弱的时候瞋随眠会变得明显。有一个将其迅速转换为无执着的善心的技巧，就是如理作意。我们常常需要这样做，以免心越来越负面。

10. 审察随观智（Paṭisaṅkha ñāṇa）

审察随观智是对诸行的三相再度观照审察。所以如同第三观智，差别仅在于这是诸根更成熟的阶段。按照人们的描述，此一阶次会涌现额外的精进力，使你提升而脱离之前观智阶次的压力经验。格外强大的信和精进是这一阶段的特征，而且你会感到心智在禅修中进展得更深。所体验到的三共相和诸行比以前更加清晰。如果信、精进等根够强，会无住于诸行，如鸟翱翔在树林和山谷上方，最终像一架飞机越飞越高。这是此阶观智向下一阶观智前进的时刻，所以这种情况被认为是下一阶观智生起的先兆或是尚未成熟为下一阶次的阶段。如果诸根还不够强，那么又会退回最低的智阶，再回到沸腾的水壶里更充分吸取教训。我也从这里得到启示：这一观智意味着较低智阶的成熟会经历循环往复。这种循环会反复进行直到诸根足够强壮，能提升超越诸行。我们必须进一步放下诸行，才有帮助，诸行还包括我们对曾经历或即将经历的观智的想法和执着！

11. 行舍智（Saṅkhār’upekkhā ñāṇa)

《清净道论》说解脱过程从想要解脱的欲解脱智（第九智）开始，然后是方法（第十智），结束于舍（第十一智）。能全面而透彻地观照诸行的三共相及其空性，观智实已达到成熟水平，这是因为深厚的定力、正念和观智已经变得无住（detached）、平等而锐利。对诸行不再有畏惧与欣喜，仅持舍和中性的态度。精进力高度自动运作并保持平衡。禅坐毫不费力，也倾向于长时坐禅。舍和无住已经成就。心不断深入越来越微细的法而从各个方面观照诸行。定力也越来越深，趋于单一性而非多样性（译注
3）。这是修观的里程碑。从此开始，随诸根成熟而到达解脱之门。

三解脱门是：

1. 无相解脱（Animmita Vimokkha ）

通常说信心很强的人倾向于走此门。他观照诸行之无常相极为深入，便从诸行的相状解脱，导向无相的、无为的涅槃。叫无相解脱的原因也是这一阶段超越了语言描述，因为正是通过各种相及其相互比较我们才能够描述事物。因此，脱开一切桎梏，心从一切有为法解脱。

2. 无愿解脱（Appanihita Vimokkha）

通常说定力很强的人倾向于走此门。他们观照诸行之苦相达到极为深入，因此就会放下一切有为法，从而引向无愿的（另一种翻译是无寻求的）、无为的涅槃。所以，它还有不再执取、也不逃避痛苦的本质；只是平静之乐。

3. 空解脱门（Suññatā Vimokkha)

通常说慧力强的人倾向于走此门解脱。他们观照诸行中无我之相极为深入，因此只有对万物任其自然而无住。所有的妄相消失，只有法尔如是的实相存在——没有时间性、最自然的无为的涅槃。它也像一个空无诸行的广大空性，法尔如是，本自具足。

海上翱翔，新西兰·N岛，2004年

这只鸟是只塘鹅，正从栖息地飞往新西兰的海岸。海洋浩瀚无际气势磅礴，
鸟的飞翔象征旅行，往往是穿越生死轮回的大海之旅。而这只鸟正如提举
的心识。一个象征性的例子是船上养的鸟，当它看到陆地，便飞去再也不
回来──不返之鸟。这只鸟滑翔在大海上，观照其中一个波浪，就是腹部起
伏或出入息吗？故事的寓意是，观禅所缘只是达到目标的方法，重要的是
鸟向安全之处飞翔，那即是对有为法的离欲，它使你向无为法飞翔。

当行舍智达到顶点，你就达到解脱之门。但我认为是后来审察智的心识生起之后，才会清楚生起的是哪一解脱之门，因为相应的理性判断是在后来基于此心识而做出的。因此，由于解脱之门、波罗蜜（pāramī）、审察证果的经历及其所缘的影响，涅槃被分别称为「无相涅槃」、「无愿涅槃」、「空涅槃」。随后是随顺智，导向道智和果智的生起。这是到达道智和果智之前的几个观智的总称。

这点在《阿毗达摩》中用出世间心路过程显示如下：

X 1 2 3 4 5 6 7 8 9 10 X

b bc ba M Pr Up An Go Mg Phl Phl b

以诸行为所缘 以涅槃为所缘

（三共相其中之一清楚）

1. 有分波动（Bhavaṅga calana）

2. 有分断（Bhavaṅgupaccheda）

3. 意门转向（Manodvārāvajjana）

4. 遍作（Parikamma）

5. 近行（Upacāra）

6. 随顺（Anuloma ）

7. 改变种姓（Gotrabhū）

8. 圣道（Magga）

9. 果（Phala ）

10. 果（Phala ）

4-6 是随顺智（no. 12 ）

7 是改变种姓智（no. 13 ）

8 是道智（no. 14）

9-10 是果智（no. 15）

12. 随顺智（Anuloma ñāṇa）

随顺智（第十二观智）被认为是现起出世间所缘以前、以诸行的三相之一为所缘的最后一个心识刹那。称为随顺是因为它随顺于前面的观智，实质上它是前面观智最成熟的形式，它可强力到令出世间道及其所缘现起。也可认为它是从世间到出世间的最后环节。因为它只发生在一个心识刹那，所以太短又太微细难于精确观察。但证入出世间法的人知道它确实存在。它是如此微妙的一个过渡状态，只有极度敏锐（如锐利针尖指向虚空）的观照才能觉察。

有趣的是：最终驱散诸行之相归功于这个观智，却不是以无为法为所缘的几个观智，因为这几个观智只在乌云消散后出现。因此，此处珍藏着观道（上至涉及诸行部分）之慧的最精微的部分。

因此，从这里我逐步发展了一种方法叫作直指技巧（the pin-point technique），这是将无为法的特性也包括进来之后的进一步发展，是寂止随念（the meditation on peace）的同义词。

13. 种姓智（Gotrabhū ñāṇa）

14. 道智（Magga ñāṇa）

15. 果智（Phala ñāṇa）

这三种智随圣道（path）的现起而出现。它们相续出现，占用四个心识刹那，因此是发生在如雷电闪过那么短的瞬间。它们又拥有同一个所缘，即无为界——涅槃。

种姓智像跟「另一边」的连接。在经典中，它是转向「圣道」的心识。当它现起，圣道亦现起，这是整个过程的自然的一部分。但类似的情形也发生在进入其他安止定的时候，如四禅八定。所以它就像转入或切换进入不同层次的经验和生命领域。

「道心」和「果心」是出世间心，因为它们只缘取出世间的所缘——涅槃，没有别的。「道心」是出世间八正道的展现，是最纯净的层次。它的功能是从根本上净化心的烦恼。修行人在哪一圣道，哪些层次的烦恼就被祛除。在须陀洹道，去除的是疑、身见和戒禁取。而最终的阿罗汉道则去除一切烦恼。

若是「无相定」，就是不可描述。若是「无愿」，就是放下一切。若是「空」，就似乎是一切皆无，然而这正是法尔如是。

「不转起」、「止息」、「终极的平静」、「无生」、「不死」的描述，很清楚是指脱离了诸行和生灭过程。也意味着脱离了能所（主观─客观）类型的认知，因为它是安止定。所以在这三种智显现的短暂的瞬间，你就像失去了意识；或者像有些人描述的那样，经历了暂时中断（blackout）或一个空档（gap）。有人认为暂时中断意味着圣道的现起。但这种想法太想当然尔，因为有多种原因和多种心的状态会出现暂时中断。

出现假寂灭有一些原因：

1. 昏沉睡眠

你可能因为掉入睡眠而暂时中断。睡眠意识或者说有分（bhavaṇga）会在你疲劳、困倦，甚至是清楚而平静的时候发生。通常你不会觉察到它是怎样发生和何时发生。只有出来之后才知道。如果是由于昏沉，你的心通常是沉重和不清楚的。有时心是清楚的，你知道它如何发生的和何时发生，这样，昏沉就只发生短暂的刹那，而且会很寂静！但此时无疑没有很好的观。禅修者只要习惯于观察睡眠意识如何发生，就会对「睡眠心」的渗入很熟悉。

2. 喜和轻安（pīti passadhi）

喜和轻安是好的心所，令人愉快而且柔软，容易进入其中，什么都忘了。于是可能忘记了自己一会儿，此时就像忘记了一切或者落入深度睡眠。就如前面一样，此时也没有很好的观。

3. 乐（ sukha ）

这种情况的发生和前面的喜和轻安类似，但这里的乐是深定和安宁带来的一种安乐。

如果我们不曾经历这些层次的定，很容易认为这就是真正的寂灭。这就像落入一种非常安宁的深度寂灭。请你再次问问自己：这又怎么样呢？对习惯于深定的人来说，这是家常便饭，很容易以正念观照并放下。

4. 入定

当更深的定和更微细的目标第一次出现的时候，通常有几个刹那像失去意识一样。这是因为它是新的经历而且只发生在短暂的几个刹那。在纯止禅中当正念不那么敏锐时更是如此。但是随着时间的推移，情况会更加明朗。不过同时我们知道某种「特别」或「不同寻常」的事情发生了。这也是很容易产生执着的事。以此激励信心是可以的。若要弄清这到底是怎么回事，你就应该无执着地以更清晰的觉知，做更深入的观察。

5. 舍（Upekkhā）

当正念和正定很强、很稳定，舍可能会生起且很有力。它可能持续相当时间，禅修者变得非常离执（detached），远离一切以至于除了舍本身外一切都消失了。这只是一种非常微妙、深刻的中舍性。经历的时候就像一种非常宁静的暂时中断。这种情况在行舍智时经常发生，也会在深观诸行时发生，但这仍然没达到出世间。

6. 灭后又生（uppāda nirodha ）有关的观智

观禅经验包括与无常有关的经验，因此涵盖诸行的变化。消失、变化和灭去达到顶点就是灭，这在经验上常常是「暂时中断」或「失去意识的几个刹那」。当心识灭去的时候更是如此。这些现象和观有关，但不一定是出世间法。高估了自己的经验很不好，因为这必然阻碍进步。

真正的寂灭是随圣道现起一同出现的。下一个观智会确认它。

16. 省察智（Paccavekkhana ñāṇa）

圣道现起后，紧随的心路历程生起时，便生起这种观智。有趣的一点是，这些心摄取的所缘是：道、果、已祛除的烦恼和剩余的烦恼、涅槃。这就是说从那「特别的暂时中断」出来后，在证悟道─果的心路过程的前后和当中所发生的一切，都清楚地印记在醒觉的心识上。这也意味着你能醒觉地体验涅槃，即无为界。怎么可能生起法疑？正如有人说：「如果闪电击中头，你能不知道吗？」我们有可能弄错，因为我们会遇到很多奇特和极好的经验，但真正体验了无为法的人不可能起疑。

一旦确定证道（当然是必须的），然后像下面这样进一步发愿，重复或再体验圣道之果：

「愿我重新体验最高的法」或「愿我重新体验圣道之果」。

注意在第一个发愿中「最高的法」显然是指出世间法（lokuttara dhamma），但是没有说明是九种法（四圣道、四果和涅槃）中的哪一种。因此这就看如何发展、进一步理解和审察了。

注意第二个发愿并没有说四个圣道中的哪一个。但是从省察智可知道至少是第一个圣道，随后会是第二个，或第三，或第四。到时候就会知道！

只要能适切发愿，就一定会重新体验圣道之果。有人可能无法达到自在。但在精进禅修中，我们是能够在一定程度上重复证果经验的。如完全失败，指导禅师有理由认为你所经历的是假寂灭，而暂时不给予更深入的禅修指导。入果定的时间可逐步延长，从几秒钟到几分钟，到几小时，也可能到数天。坐禅中，当定力水平很高、用功很好的时候，我们发愿：「愿我入果定五分钟、……十分钟、一小时、三小时。」等等。如果想达到入果定可能的最长时间一周的话，必须有更好的定力、决心和准备。然而大多数禅师认为没有必要。另一方面，重复入果定是证入下一个道智有益的踏脚石。第三点，如果可能的话，这也是禅修者可以歇一会品尝他用功的果实的时刻。这时的禅修者正是我老师所描述的人：「他于现法乐住。」

果心按分析是属于出世间果报心（lokuttara vipāka），因此它是一个再现和重演。接下来的每一个道心都有其果心。显然它们各个有别，至少从世俗这面看是这样。我们可说后面的比前面的「更清晰」。「暂时中断」怎么会清楚？这就是经验了 [42]。这是在「省察」当中的清晰度。

这里有一点值得注意的有趣之处。涅槃，是无为的真理，不能通过自身进行分析。分析就意味着有为法。我们所能做的是基于它给「省察智」留下的印象。你不能直接认知真理，只能就它留下的脚印来认知它。
这是因为「了知」亦是一种缘起的有为法。《阿毗达摩》本身处理这个问题是通过把圣道和圣果作为出世间心，而此心只能在其「发生后」通过省察智才知道。

所以你会看到「省察智」在后续的修行中发挥着重要作用。你必须善巧地决意，而且必须小心不要把水中映出的月亮当做月亮本身。

就我个人观点，我认为圣道（magga）和果（phala）本质上是一样的，但是它们生起的途径和近因不同。在圣道之中是一个主动（kamma）的第四至第七速行心识，所以意志的力量更强。它源于随顺阶段心识的脉动的主动力量，而随顺阶段全面祛除烦恼，在后面几个圣道力量更强。而果对圣道的重复则源于希愿「重演」。「重演」就像再版，不可能在「省察智」中留下比原版更清晰的印记。但在后续的圣道中，果即使不能比第一道智的省察更清楚，但也能够一样清楚。另外值得注意的一点是，果的影响可以通过延长入果定的时间进一步扩展。这也会使果的效果和省察过程更加明显。

因为果本身的特性，所以除了以上所说之外，还有别的益处。首先，它有疗愈作用。从佛陀用果定治疗自己开始，果就一直被用于治疗。但它必须强有力且能持续足够时间，而且治疗效果和疾病的严重程度有关。它无疑可以发挥一些作用。佛陀完全成就了四神足（iddhipāda），果定可以延长他的寿命至可能的最长时间。

第二，它是净化和宁静的，所以能帮助较低阶次的圣者进一步净化其心，使宁静的生活更加宁静。

第三，由于果是位于观智阶次的顶点，禅修者可以此为基础对观禅的发展做出更清晰的概观。也就是说，从果出来之后，你可以发愿进入每一阶观智的阶次进行省察。

因此我们可以这样发愿：「愿名色分别智生起。」然后像过去一样用功，注意会发生什么现象。接着会发生此阶观智的体验。我们可重复几次，重复越多，这一阶次的观智便越清晰、成熟。到满意的时候，我们可以进一步发愿研究下一观智。如此继续下去直到你把所有观智作为一个整体考察完毕并感到满意。这样，我们就能够在更广阔的视野中探究观智，如其特相、作用、现起、近因以及对修行和生活的整体影响。这也有助于使智慧成熟而证得下一个圣道。

通常禅修者被告知决意生起第四观智：

一旦入果定的发愿成熟，就应该这样发愿：「愿生灭随观智生起。」这是开始走向更高圣道的方法。自然地，随后的观智会是我们熟悉的模式，但会更加成熟。这第四观智如何展现，是证初果的人的一个特征，往往被禅师们用来判断是否证了初果的标志之一。禅修者的第四观智会极为清晰，比以前任何时候都更清晰。不过这点当然不是只为印证是否证悟初果。

我们也可以说后续的观智是更成熟的。因此，每一个观智都必须控制不要过早进到下一阶，才有更多时间变得更成熟，然后再让它进到下一阶次。这也意味着在「行舍智」时，我们应控制不进入以前经历过的「果智」，无论这种体验多么美好。所以在开始修一个新的圣道时，我们被要求发愿：「愿我放下旧法，体证新法。」新法指的就是新的／下一个道心。希愿证得新的圣道的人还有更多功课要做，将于下一章讲述。

至此，注意判断禅修者是否通过了须陀洹道的要点是很有意思的。这些要点可在缅甸一位禅师写的观禅著作中找到一部分：

1. 清楚地经历了第一至十一观智。

2. 引至出世间的随顺智很清晰。

3. 中断转起（生灭）而进入不转起的刹那，以及从不转起出来都很清楚。

4. 从省察随观智所获得的无为法特性很清楚。

5. 在道智和果智之后，出现极为清晰和成熟的第四观智。

6. 从出世间心出来，现起极为纯净的心识。

7. 能够通过发愿重复入果定，并且能够住定较久。

放下已证的旧法，将经历不同凡常的新法（观智）。

磨锐、引导正念和发展观智

 

你可能认识到了，如果没有一种发展观智的思路，就不可能全面讨论磨锐并引导正念。因此我把它们混在一起讲。我们来看看这些观智的显著之处及其在十六观智中的位置，就更清楚了。

1. 名色分别智无疑是首要的，因为它是通向一切观智的大门。最初观到超越概念的实相，就如跳水，你必须首先接触水面才能进入水中。还可能有其他方式吗？

2. 随后自然会看到法与法之间的相互关连。这是属于第二观智的内容。

3. 然后观察到这些现象的流转直到清楚地看到它们的生灭，仅仅是一个接一个的生灭的过程而已。这是第三和第四观智所达到的水平。

4. 对流转的观照的深化和明朗化达到深入体证三共相。这是第三至第五观智所达到的水平。

5. 对诸行不如意、苦的觉知是对诸行产生厌离、离欲的过程。这是和苦相关的诸观智所达到的水平。

6. 这种厌离积累起很强的动力提升你超越诸行。这是第七至第十一观智所达到的水平。

7. 内观和厌离成熟，你出离诸行进入出世间的层次。这是第十二到十五观智涵盖的内容。

反复审察整个过程。这是省察智。

如果禅师清楚这种发展过程，那么他就能帮助禅修者磨锐其心和引导其心沿着这个道路发展。

例如：首先脱离概念法观照诸法

然后看到相互关连，即诸法的缘起

接着是三共相，等等。

最关键点是「行舍智」，它会导向「随顺智」。在我们步入这个问题前，我们也必要考察《增支部》中提到的观的发展的五种觉知。

这五种觉知是：

1. 觉知无常

2. 在无常中觉知苦

3. 在苦中觉知无我

4. 觉知厌离

5. 觉知离欲

从这些要点我们看得很清楚，三共相互相依存，你中有我我中有你，就像三角形的三个边。我们也看到，对一个共相培养觉知会导向另一个共相——更清晰觉知无常导向更清晰（在无常中）觉知苦，这又进一步导向更清晰地在苦中觉知无我。然后又更清晰地觉知厌离，再到更清晰觉知离欲，而离欲常常视为出世间法和涅槃的同义词。

图十五

循环起伏当中的循环起伏

 

对修行人来说，循环起伏发生于一切时一切处。有好的时光，也有不好的时光。但正如导师所告诫的那样：「当你迈上旅途，你有时会遇到风景秀丽的地方，有时则会遇到景色单调的地方。然而你继续前进！以正确的方法正精进，除了逐渐进步还会发生别的吗？ 」

外界条件不会总是一帆风顺，内部条件也同样会随着信心和意志力的强度而起伏。各种因缘条件和因素都在起着相应的作用。但最重要的是有足够的信心坚持到底。「安忍导向涅槃」是导师的另一名言。所有这些都和循环起伏有关。

我们还需要注意有时三相之一会比余下二者更突出，这在对观智的阐释中可以看出。举例而言，第一、二观智中无我突出，第三观智中三相都突出。第四、五观智则是无常，第六至九观智则是苦。第十二观智则是三相之一。第十三至十六观智则是无我。所以你可以说有一个三相之间的循环起伏。

图十六

这也可以用另外一种描述方式，就是愉悦的经验和糟糕的经验之间的循环起伏。糟糕是苦相的显现。再次强调，重要的是确定持续正念修行，就不是在原地打转，而是成为旋风上升并摧毁诸烦恼（如执取）。只要我们清楚自己修行中循环起伏的特性，就不会失望或得意。你会坚定不移地以平衡的精进继续向前。

前面多次提到，三共相只指向和意味着一件事，那就是事物的本来面目。正如一位注释者把无常（非无常相）定义为名色的不停地、刹那至刹那地生起和消融。苦和无我的定义完全相同。这对于实修有一个确切的意涵和指导作用。这其实是导向「无相」的禅修指示。

举例而言，当我们用正念观无常相，会注意名色法的变化、流转和稍纵即逝的特质。它们的自相如坚硬（如在地大中）、或疼痛（如在诸受中）成了踏脚石。就如我们初次凝视着水流，观察水的流动。只要注意力引导得好，我们会和水流的过程一同流动变化。诸法的自相不再显著，但刹那至刹那的变化，即诸法的开始和结束（即第四观智），成为唯一明显的现象。那么所缘是什么呢？我们或许可以说，是无常相，也就是所缘即生即灭。当观照进一步敏锐，看到的则只有灭去（第五观智），甚至到「空无一物」。但禅师会告诉我们这还不是真正的寂灭。只是有为法的坏灭相（saṅkhata
lakkhaṇa）很清楚。它仍是有为法的一环，只是因为太微细所以你认为空无一物。因此，必须继续进一步磨锐并引导。甚至那些相都不是真实的目标。它们就像最初的所缘，不离概念，诸法的自相没有概念，它们只是踏脚石，也就是导向无相目标的方便——那正是离诸相的涅槃。到达此点即成就「无相定」。

就苦相而言，引导自心观察逼迫性、不圆满或不完善时，自然的反应就是厌离和放下。这将我们带至某种更深入、更微细和更真实的东西，对此我们在继续观其逼迫性；它只是一个妄相，因此我们更深入一步。这样看起来我们再次不执着于目标，不管「苦」是以自相出现或共相出现。要点是放下和无愿，因此达到「无愿定」。它的另一个定义是不再作意于所缘（undirected），这意味着一种不追寻任何事物的状态。仅仅如此，于此已足。

涉及到无我相之处，我们引导自心观察一个自然有自相的法，如其本然。首先要脱离概念法而了知，然后自然地见到法的自相和共相。就像用显微镜时增加放大倍数。增加放大倍数之后，前面看到的目标不再是一个真实的图像，而新的才是真实的。目标就是这样再次超越。它们全部都是到达空定（void
concentration）的方便。空如何出来的？我们可以这样解释。当存在有为法的相，就总是有比较的空间，这就是限定——如一条直线被确定这一直线的两个端点限定。越复杂的形体，就有越多的点来限定它们。至于涅槃，是无可比拟，无法限定或界定的。即使我们想一个点，我们会想到没有被这个点覆盖的区域。所以，如果我们到达那唯一存在那里的东西，所有界限都会消失。就像一个本来就不存在的点。但是一个点和多点比起来，它更接近无点的真实情况，所以这个点是到达真实存在的方便。那一点是什么呢？只需要如实知见，只需要觉知一个法，一个有自相的法。

因此，当一切消失时，就像进入一个由空构成的无限空间。但它不是空，它是真理，是无为法，是没有时间性的真实，向来如此，永远如此。无疑它不是我，也不是你！不是自我！

这就是真正地引导观禅，然而初学者却不易明白。随禅修进展，这种理解的清晰度和准确性也会增进。虽然其他包含清除、增强和磨锐的修行都很重要，也很必要，但都只是为了达到此点的准备阶段。这种对已磨锐的正念给予真正的引导，是真正的观。

直指法

 

渐近法和直指法

两者的差别在于：一个说不是什么，一个说是什么。

渐近法是藉着祛除不想要的而发挥作用，于是我们就更接近目标。有如牧羊犬引导羊群进入只有一个小门的围场。它围着羊群跑，防止羊跑散。结果羊群就被引进了那个门。

我所遇到的南传念处禅多属此法。观照无常的事物，于是我们观照的所缘消失。观照苦，我们放下执着。观照无我，我们放下对我的执着。其结果就是你不断认识到缘起的诸行是苦，并不断地放下。由此产生的效应就是不断向无为法推进。

你可能会说这并不直接，然而，这是最安全的。人们的贪心随时准备抓住没那么有价值的东西当宝贝。此外，我们还不知道彼岸是什么。如人们说：「我们不知道谁见了道，但我们知道谁没见道。」我们还可以加一句：「一个人见道之后，他自己知道；但有些人认为自己见道，实际却没有。」

直指法指的是直接指向目标的技巧。就像将箭射向牛眼，直接射中目标，开门见山。有些禅宗的方法就是如此。上座部佛教也可找到很多例子。

如何瞄向我们不知的一点？答案是，我们瞄向我们想得出来的几点，这是一个方向。真理不是一点，它超越一点，但我们能有一个尽可能接近的点，我们从那里开始用功。因此，我们必须记住，这点只是到达终点的工具，所以我们必须保持开放的心态。这就像到了门口并不停留，必须穿过门走进去。

以《一夜贤者偈》（Bhaddekaratta Gāthā）为例子，头两行说，

        「勿追于过去，勿愿于未来
         过去已流逝，未来仍未至。」

这两行属于渐近法。其作用是清除和放下。

第四行说：

        「坚固不动摇，观察现在法；
         即此现在法，内观能穿透。」

这几行是直指法。直接以穿透性的正念，观察当下的真实法——此时和此地。

别的地方如《小部‧经集》的《彼岸道品》（Parāyana Vagga，Sutta Nipāta），佛陀告诉乌大亚（Udaya）：

        「祛除强烈的欲贪和悲伤二者，抛弃懈怠不再担忧。」

（此属渐近法）

        「完美、平衡的正念之清净，建立在如实知见事物的基石上。这是解脱之智，这是无明的消灭。」

（此属直指法）

负面和正面的定义

下定义的方法有两种，即正面和负面。正面则直陈是什么，负面则说不是什么。二者对应两种表达方式。就某种意义而言，这也反映出存在的一个基本问题——「是」或者「不是」。

那么，真理究竟存在还是不存在？当然存在！在更深入这个问题之前，我们注意到上座部佛教的很多定义都用负面的方法表达。也可能是因为翻译时沿用了否定性的前置系统，如

alobha=a+lobha 即：无贪=无+贪

adosa=a+dosa 即：无嗔=无+嗔

asaṅkhata=a+saṅkhata 即：无为=无+有为

但alobha（无贪）并不仅仅意味着没有贪执。它指的是和贪执相反的一种心的素质（心所），即离欲、知足和放下。同样，把无瞋根据情况翻译成接受或友善会更好。这里的例子是告诉我们硬币有两面。即使一个语词被赋予负面的定义，但你仍能得到其中正面的定义。

然而对无为法就很困难了，因为大多数人从未经历过。很快说这经验是什么，很可能出错。因此想它「不是什么」比较安全。但我们不应该仅止于此。我们必须迈向「是什么」，也就是引导正念和作意去接近它。

在直指法中，你得到的用功方向首先是由概念表达、由语言支持的真理，然后你引导正念去直接体验它。

例如，《摩罗迦大经》（Mahāmalunkya Sutta）描述了比丘们如何修习寂止随念法（upasamānussati）…… 这无疑是直指法的一个例子。

所以我再重申一下，我们可以试着掌握一个关于实相、涅槃或无为法的概念性理解，并引导清净的正念观照，然后让它朝这个方向发展。如果我们已经有了那种经验，那从出世间法出来时就应当把握了「省察智」留下的印记。那是究竟真实法留下的迹象。去辨识并跟随它们，便更接近、更熟悉真实法，频繁地出定并省察，可发现很多这样的迹象。

以下是一份清单，列出了一部分：

A. 无常

    灭（会再生起）
    灭（不会再生起）
    无可比拟的不生不灭

B. 无我

    当下
    现法
    只是现起
    永恒的现起
    清净的存在
    如此而已
    无为／非缘生法

C. 苦

    离欲
    彻底放下
    平静
    解脱
    离有为法的寂静／解脱
    终极的平静／解脱

你会注意到我理出这个清单用了与三共相有关的概念，这些概念有真实法相对应。它们可以进一步发展，就是运用更微细的概念导向目标，也仍和真实法对应。最终的结果，就像一条线变短，直到变成一个点。这个点变得更微细直到它超越了自己。也就是从多样性到单一性，再从单一性到超越。

这个点是什么？它是一个具有其自相的自然现象，真实法或真理。因观禅正念的敏锐程度而有不一样的体验。只要具有开放、完美而平衡的正念，无为法就接棒了。那是纯净的观和观的所缘，我们甚至不应把二者分而视之！这是为了引导自心进一步趋向目标和更接近目标。一旦这个过程积累起力量，它便自动走向目标。我们那时一定脱离了所有概念法，不管多微细和微妙。终极的真理、无为之法不能精确定义；只能如其本然！即使这样说也嫌太多！

正确地说，直指法要发挥最好的作用，必须至少在传统的渐近法框架内已有相当雄厚的基础。首先，你不会仅以某个美好的经验为目标。遇到什么就放下什么，针对每个现象都仔细考察自己是否已放下。

其次，脱离诸行朝向涅槃的驱动力已经很强，所需的只是有人精确地指明方向，或者移除了原本忽视的障碍。我们也可以说，在解脱的门阶前，很多人跑来跑去，就是错过了那个无点之点、无门之门。在这种关头，这个方法最有用。对于初学者，我建议他们先按照传统的、经过时间考验的念处禅修系统进行全面训练。

想（saññā）、作意（manasikāra）和思（cetanā）

 

这些也许应在此书稍前的章节讨论。对它们的认知其实含涉修行很基本的东西，这里则到达顶点。这三个心所放在一起，分别涉及到心的经验、心的方向和心的控制。

想就像感应器和接收器。作意就像方向舵或支点。思就像驾驶员或控制员。禅修就是这三者同时发生作用。但是人们通常认为它们依次运作。例如，开始你希望（思）正念生起，然后把注意力转向（作意）所缘（如呼吸），再觉知到（想）所缘是什么和所缘的情况。在后面阶段，思和作意进入「自动模式」，我们所得到的是想带来的经验。

思必须设置恰当而精确的作意；慧不足，就做不到了。所以我们说思引导我们出离轮回——即缘起的世间（vutṭhanagāmī kusala）。经验留下的印象则由想来提供，当心随后回到理性思惟的常态可以依此回想、判断，并在需要的时候得出明智的结论，以进一步提升修行。但在关键阶段，作意是决定一切的。

有趣的是作意心所（manasikāra）。这是将心引向目标的心所。然而它却不止于此，还把和所缘相关的其他心所带出来。如果我们想象轮盘当中的球，它旋转然后落到一个有数字的槽里。那个槽可以看成所缘，球是心。在静止的状态下，相关的心所以那个槽或所缘为轴心。轮盘旋转时，作意就是轴心，中心点确定了其他条件。

图十七

所以佛陀在巴利三藏《中部》的《一切漏经》（Sabbāsava Sutta）中，从两个方面阐述了如理作意或不如理作意。

1. 当作意一个所缘，生起的心是善还是不善。也就是以所缘为基准。

2. 是生起疑、邪见，还是正见及证悟。也就是以能观的心智为基准。

这样我们知道，直指法识别并连接作意的这个枢纽位置，并且有意让其运行，来产生真正的究竟真理的经验。

再重复一次，如果已经建立了很好的基础（即正念很强、连续且敏锐，修观达到像机器一样自动观照等等），我们只需直接引导其心观照事物的本来面目。正如遵循导师对梅塔古（Mettagu）的教导：

    「每一个方向都有你知道并认知的事物，无论是上方、下方，周围还是内部。
    脱离它们：不要从它们之中寻找安歇和痛苦的解除。
    不要让心止息在这些世间产生的事物上，不要止息在有来有去的事物上。」

（此属渐近法）

或者如对迦图堪匿（Jatukanni）的教导：

    「放下对世乐的贪爱，
    看看放下这世间是多么的平静。
    没有一物你需要抓住或者推开。
    让你过去的遗留消失干净，让你未来不着一物，
    如果你不执取现在，那么你将平静地从一个地方走到另一个地方。」

（此属直指法—— 直接至平静）

或者如对乌达亚（Udaya）的教导：

    「祛除强烈的欲贪和悲伤二者，抛弃懈怠不再担忧。」（此属渐近法）
    「完美、平衡的正念之清净，是建立在如实知见事物的基石上。这是解脱之智，这是无明的息灭。」

（此属直指法）

那完美、平衡的正念之所以完美，是因为它敏锐、精确地觉知事物的本来面目而不用概念。它之所以平衡，是因为它强大和稳固。如此而已！

每当我在禅修过程中发现新的东西，我会惊奇自己多么愚笨竟然忽视了它们，结果漏掉了很多要点，犯了很多错误。这些是我们的预设的观念，尽管我们没有去想它，但只要它在我们脑子里存在就足以阻碍一些重要的证悟。这些常常涉及到我们认为理所当然的一些关于思想和生命的最基本的东西。我认为它们通常是随眠烦恼赖以开花的温床。

其中的一个问题就是心和所缘的关系，这是生命存在的一个基本因缘关系。常有人问一个问题：「心和所缘不一样吗？心能够以心为所缘吗？」
这些看起来颇为打趣的形而上的问题实际上是在探求生命的本质。一次我认识到，我们能够知道的心只能当做所缘被知道。那么心是什么？在《阿毗达摩》中，答案是不可能知道正在识知所缘的心。要问为什么，我得到的回答是心不可能同时既识知所缘又当做所缘。我想如果我能继续问下去的话，得到的答案会是我老师常常回复我的话：「继续用功观察，你就会清楚。」我要说的要点就是：不要认为理所当然。这是因为一旦把这些基本问题认为理所当然，那我们就不会深入考察它们，这就让轮回的巨轮继续旋转了。不深入考察等于疏忽，继续让无明贻害。为了令心超越，我们需要突破这个障碍！

另一个类似的问题是关于存在和不存在。这个问题我在经典中多次读到，但我视为理所当然。例如，佛陀说如来死后存在是一种极端的观点，说如来死后不存在是另一种极端的观点。大半的时候，我认为这是阿罗汉或接近证悟阿罗汉果位的人的事。然而我们其实应对接近证悟的状态具有正见。执着如常见和断见等邪见会关闭通向证悟的大门。「鳗鱼扭动」是一个在哲学上表示逃避问题的词汇，也不是答案。无明的观念在愚痴心识的运作模式中扎根极深。我们必须（在这件事上采取开放的态度）突破它，并（藉着完美正念的无相定）如实了知。

这点需说明一下：执持常见的人总在寻求一个有相的目标。这样就不能从缘起的诸行解脱。有人曾说：「我不能明白有限的、缘起的心如何体验非缘起的。」心会超越自己。因此这人给自己造成的限制会令他不能超越！

另一种情形，断见视寂灭为否定实相的概念。就像有人听了关于涅槃的开示后说：「这个教导是危险的，如果寂灭好，我还不如跳进河里淹死算了。」此人理解的意思是错误的，只是一种概念性的寂灭。要知道被称为「寂灭」的实相，我们必须亲身体验。这又是一个取其负面定义，却没有考虑正面定义的情形。有些极端的情形中，一个人甚至可能想自杀！

所以为了使直指法指得更加精确，我们必须小心祛除这些微细的假设和观点。它们是障碍，会掩盖真实的本质。说「我没有任何概念」、「我如实认识事物」是很容易的。我可用以下的话来应答：好多次我以为我不在思考，但后来我发现我的确在思考！

关于直指法，还需要一提的是，因为是直指，曾一度遥远的目标现在来到了近前。由此生起的精进力可能很巨大。一不小心的话，我们会缺乏耐心而急于求成，而且痴迷。因此需要极强的舍和无住的心态。一旦修行陷入渴望和贪着，最好还是回到原来的渐近法。

 

第六章 涅槃

 

就算是初学者，也应该知道涅槃是什么，因为这是正见。更精确地说，这是对真理的正见。我们若立足于正见，则生命中一切思想和随之而来的行为都会正确。对禅修者而言，正见将使方向更清晰，不致偏离。

就初学者而言，这应该说是正确的「想法」──也就是有关正见的概念，犹如地图上的标记，这便是本章谈及的内容。如果你不确知涅槃是什么，至少必须清楚知道它不是什么。一旦我们禅修渐入佳境，一旦我们体验到并能够确定许多其他导向涅槃的重点，涅槃的概念就会更清楚了。

然而，唯有修行够深入并发展出此种观力的人，才能体验涅槃。它是真理、是实相、是概念达不到的境界，它也不能为五根门所见、闻、嗅、尝或触。唯方向明确、高度专注而敏锐的心才能察知。

首先，我们必须知道，佛陀本人曾定义并谈论过涅槃，在开示中经常出现。举例来说：「涅槃是无上至乐。」而有些人甚至认为根本不应以言说来传达！可是，不告诉别人目标是什么多奇怪啊！已故的马哈希尊者著有《涅槃的本质》（The Nature of
Nibbana）一书，我则希望在此对初学者或比初学者资深的修行者提供清晰的概念，来帮助修行。

涅槃是究竟真理，不是抽象的想法，它是可以就在此时此地直接亲证的自然现象和本质。换句话说，它不是概念，它比你我（你我只是个人的概念）更真实，比形状，空间和时间更真实，也比哲学真实。若你未能体验它，并不意味它不存在。

其次，它是无为的实相，这即是说，它不依赖其他因缘条件而存在，也是说它没有过去、未来和现在，它超越时间。我们所能说出最接近涅槃的词语是「当下」，但当下的时刻也是一个概念，因此，它常被称为「无死」或「无生」。有为的事物生生灭灭，这种有为的本质不是涅槃，因为涅槃是无为的。

定义无力传达出更精确的概念。「无死」和「无生」是负面的定义，只是指没有业有过程所产生的出生和死亡，却没有告诉你相反的、应该传达的正面的特质。我们可以理解，这样定义是不想提供错误的观念，目的在于先除去现阶段错误的观念。

因此，举例来说，圣典的确说涅槃（Nibbāna）由无贪（Ni+vāna）等等而来。

    三界是行（saṅkhāra）
    涅槃是灭
    三界是再生
    涅槃是不再生
    三界是积集
    涅槃是不积集
    三界是有为
    涅槃是无为
    三界是生
    涅槃是无生
    三界是生灭
    涅槃是不生不灭

提供反面定义也是由于除非亲证，没有人真正知道涅槃究竟是什么；另一方面，若提出与三界相反的特质，我们便比较容易了解，也有方向可资前进。因此我们要认识贪欲的特质，然后远离。同理，我们也可以远离行、再生、积集和有为。我们应清楚知道，一旦正念转为观智，亦即导向解脱。

然而，如果说涅槃是真实法（paramattha dhamma），它的特征便是平静。我第一次听说时，既惊又喜，这比起其他定义都正面，也清楚表达出：涅槃是平静。因为身心中无间的生生灭灭都止息了，好比原来波涛汹涌的大海，所有风浪都平息了；又如原来震耳欲聋的工厂，一切都安静下来。

如果将寂灭圣乐（santisukha）和乐受（vedayita sukha）两者加以比较，便更清楚。这样可能产生一个问题：如果没有感受，怎么还会快乐呢？感受可以是乐受、苦受和舍受。快乐自然不是苦受，我们通常视它为乐受。如果我们视舍受为寂静（即清净）的受
，自然也可以接受它是一种快乐，但它仍是感受！这里有一个可以帮助理解的方法：即《念处经》注释书中描述「受」时所提出的洞见──「乐即是苦」。这样说来，感受是一种感官的觉受，仔细检视起来，十分接近苦。因此，它灭去时，显然是轻松了，好像放下重担或拔除棘刺，但这些都象是负面的定义。但如果你视涅槃为「寂静」，应该就没有负面的意味了。在此，快乐的意义延伸至感受以外的，也就是凡夫的心智所无法了解的。无论如何，这当然很振奋人心，涅槃不只是一无所有那种「空无」的概念。

这便引领我们再回到前述的三种涅槃，也就是三解脱门：

1. 无相解脱门（Animmita）

体证「无相、无表征可资描述或比较」之存在：清楚感受到无常，以信为主的人成就

2. 无愿解脱门（Appanihita）

体证「放下、无为、无作」之存在：清楚感受到苦，以定为主的人成就

3. 空解脱门（Suññatā）

体证「无、无我、全然空寂」之存在：清楚感受到无我，以慧为主的人成就

第一种解脱门清楚体证无常，有信才能成就；

第二种解脱门清楚体证苦，有定才能成就；

第三种解脱门清楚体证无我，有慧才能成就。

三「门」即是无常、苦、无我这三种共相。首先在有为和世俗的层次，深刻观照三者之后，显示出它们的确是「门」。因此，可以称为无相之门、无愿之门、空门。这样你就会了解到：门是一个空的虚空，我们只是被自己的局限和堕落给阻挡了，因此，佛陀曾说：「对有信心的人，通往不死的门是敞开的。」

我们可以从中看出另一件事：在进入出世间之前最清楚的那一个共相会影响其后省察过程的认知，而哪一个共相最清楚完全视个人的根／力和根性，所以不同的人多少会有不同的省察体证。

如此，我们便会问：「那么三者共通之处在那里呢？」我可以这样说：虽然这三者的描述多少有所不同，但无苦的无为寂静是我所追寻的。说到无为 (asaṅkhata）
，在负面定义上，是指无始、无中、无终；在正面定义上，只是「那」当下，若离一切言说，即是毕竟空寂。我还必须指出，这也已经是概念了，是在省察过程中产生的。

有一次我在研读《阿毗达摩》的时候，老师叫我特别注意，我便谨遵指示。当时他在解释以涅槃为所缘的出世间心路过程。他说当心路过程一一经历后，出世间的所缘会进入有分的心流，叫我十分惊异。从这一点，我便得出结论：这早已在你心中，而且一旦在心中，便不可能失去。何以如此？它还会有什么作用？我会继续探索。

首先，就涅槃是所缘和涅槃是真理／实相／现象，有一要点必须加以澄清。前述的老师作了一段打趣的谈论，他对我们说：如果有人问你涅槃是名法还是色法，你可以回答「名法」。如果他们再问：「真的吗？」你就回答：「不！」

我也记得有一次（在塔斯马尼亚）从禅修中出来，我悟到我们所认识的一切仅是对「所缘」的认识，包括我们对心的认识。

所缘可以说是一种缘起，一种关系。心识的存在依赖于所缘，正如拐杖，没有了它，老人会跌倒；也如墙上的挂钩，没有了它，外套会掉下来。老师教我的是，除了（在那一刹那）能了别的心以外，所缘可以是任何事物。《殊胜义论》（Atthasālinī）也持同样看法。若要问为什么，至今我听过最好的回答来自一位著名的泰国比丘。他说在那一剎那，心不能同时扮演两个角色──所缘和能缘。我想，能缘和所缘不能是同一件事，否则缘起就没有意义了。

涅槃若是现象、是实相、是被了别的，那么它就是一个所缘。它可以为出世的心（道心或果心）以及智慧相应的欲界心所了别。这就是说，我们若说涅槃是一种现象，我们还是直接间接地在说所缘。假如没有心，我们能说什么呢？什么也不能说！我们又能体悟什么呢？

从《阿毗达摩》来看，严格地说，涅槃不是心，它不能了别所缘，它也不是无常或苦的色法。它和一切现象都共有第三共相──无我，因此我们说：

──诸行无常

──诸受皆苦

──诸法（现象）无我

我也听过人们说解脱的心就是涅槃，这显然不是上座部的立场。在《爱尽大经》（Mahātanhāsaṅkhaya
Sutta）中佛陀呵斥嗏帝比丘的邪见，他认为心是常恒不变的。这当然不是新鲜事，后来许多部派都同意一个常恒不变的清净解脱心。虽然对他们的体悟怀着同样的尊敬，我仍相信涅槃不是心，而是识蕴及其他四取蕴的寂灭。

也许有人对「出世间道心和果心」有争论。它们也是无常变易法，所以一个人不可能永久停留在证果的境界。也许有人要质疑阿罗汉的唯作心，它们也是无常变易法，因此阿罗汉最终要大般涅槃（parinibbāna） 。涅槃有两方面的解说：

1. （五取蕴）有余依涅槃

2. （五取蕴）无余依涅槃

很清楚的，第二类情况是指：因为阿罗汉不再贪爱后有，五蕴将会灭后不再生起，因此不再受生。但第一类是怎样的情形呢？人们说这类涅槃也包括仍有少量烦恼未全除尽的初果、二果、三果圣人，于是也包括他们的道和果。对后者来说，涅槃会成为所缘。另一种可能是，具有八等至[43]的阿罗汉和阿那含达到灭尽定（nirodha samāpatti） ，处于心灭而无处可寻时的寂灭境界。[44]

这些之外还有什么？如果有，便只有度至彼岸的人才会知道了，那是超越世间的境界。

因此，对大多数人比较重要的是导向第四圣谛──道谛──的道路。对于第三圣谛的灭谛，佛陀描述其为贪爱永尽。既界定为「永尽」，就是指阿罗汉的境界了。这只针对最高境界来讲，那么次之的境界是什么呢？缅甸的马哈希尊者指其为「稍逊的寂灭」(inferior cessations)
。那么，我们能说灭谛与涅槃有所不同吗？我只能说，到了某个阶段，言语会失却作用，概念只会使事情复杂。因此我再强调一次：练习清净自心是灭苦最重要的工作，涅槃和心是基于体证而来的文字。随着体证日深，对它们的理解也会有所不同。最终，如果我们功夫够深，必将体证出世间的境界。

 

第七章 净化和转化

 

《解脱道论》（Vimutti Magga）和《清净道论》（Visuddhi
Magga）是两部传承下来的禅修经典著作。今天的西方人可能比较喜欢第一个书名。第二个书名中的「清净」一词，很多人会认为是关于清教徒的。这种不喜欢，多是由于文化的原因。我个人倒无所谓。如果把清净看成除去有害的因素，也许容易接受一些。就这种意义而言，清净更象是疗愈疾病。

佛陀的教导非常实用。苦，有如疾病，其生起必有其因。去除这些因之后（即净化），苦也去除了，取而代之的是快乐——最微细的形式是平静（peace）。

我们知道，清净发生在三个修行层次。

1. 戒清净祛除语行、身行层次所生起的烦恼，以及跟烦恼有关的心所。这些烦恼在佛教名相中称为违犯性烦恼，爆发性烦恼或困扰性烦恼（transgressive, outbursting or obsessive defilements）。[45]

2. 定（心清净）祛除心理层次所生起的烦恼。

3. 观祛除随眠烦恼。

我们会知道，只有通过修观，烦恼才能彻底断除。这是怎么回事呢？如果我们了解观的本质，也会了解其断烦恼和净化烦恼的功能。这种能彻底净化烦恼的观力显然是通过修观而产生。

随眠？什么是随眠？还是该问，随眠烦恼是如何潜伏的？心并非实体，所以随眠烦恼并不像种子埋在地下，它们是潜伏于事物缘起的本质之中。

随眠

 

一般而言有两类随眠：

1. 所缘中的随眠

我们提过，触生受，受引生其他心所，诸如不善心所。可喜的所缘生乐受，又引生贪爱。同样地，不可喜的所缘引生瞋恨，而中性的所缘会引生愚痴。我们与不同的所缘以不同的方式相连或相关。两个人见到同一个人，却会生起不同的心所。当他们不见面，这些心所又回到潜伏状态。所以我们可以说它们是所缘中的潜在因缘。

要明白如何祛除这些随眠并不困难。每一次所缘在心中现起，我们有正念观照，都会改变惯性或习性。这就像一个看不见的力量，一出现，我们就拔掉，它就逐步削弱了。心理学的术语叫作脱敏。日常的语言就是正在处理它。但在禅修中，更深层次的定和正念能看见更微细的所缘及其背后的随眠，洞察其无常，并彻底放下。

2. 心流中的随眠

有分心识之流从人的生命之始流转，不断刹那变化，直到生命的尽头。死亡时立即被另一个有分心识所取代，并如此这般继续下去。如没有根除对「有」（存在）的无明和渴爱，便继续流转。因此很多人认为心识是永恒的，或者心识中的某种东西是永恒的。

你不瞋恨时，瞋恨在哪里？你睡着时，渴爱在那里？在一篇经文中，佛陀以婴儿为例。他说你认为婴儿没有烦恼，然而烦恼却潜伏其中。只要有适宜的条件，烦恼就会生起。他归因于积集起来的习性。它是一种力量，一种动能，积集起来之后，因缘合适就生起。如挥发性燃料在温度合适时就会迸发火焰，但是我们不能说燃料就是火焰。

你会说，随眠烦恼存在于心的自然属性之中，就像我们每个人的身体特性存在于DNA当中一样，只是我们说的纯粹在于心理层次。心识的连续性联系着各种因缘，这些因缘造成一个过程中流转的诸行。我们从这个过程建立起时间概念以及生死轮回。

突破这一点即是突破生死轮回，以及无常、苦、无我的名言和思想的概念。一旦洞察了这些本质，无明便祛除了，随心识之流而流转的随眠烦恼亦随之祛除。

转化

 

转化是指随着祛除更多的烦恼而发生的、从一种形式到另一种形式的变化，它令善／美心所成长。正如杂草被除去，作物得到更多营养，长得更茁壮。很有趣的是，物质世界的一切都可还原为物质元素。而对于心来说，一切都可以还原到缘起的基本单元。

重大的转化是在达到出世间层次时发生。这是心证入无为法时，由于无为法不变的特质而影响了转化。

修观才能产生净化和转化的作用。为此，我们必须将最深层的经验和知识带入日常生活。如果做不到这点，你就会生活在像《化身博士》一书中的杰克尔博士和海德先生（Dr. Jekyll and Mr. Hyde）的双重世界。在心理学上叫「人格分裂」。

净化

 

十六观智的描述常常被认为是基于体证的描述，这是因为它是体验性的知识而不是思考出来的。但体验本身并不一定就是观智。所以必须首先考虑体验发生时的心所、诸根和它们的发展情况，诸如定力的深度、正念的敏锐程度、直观了解程度、净化的结果。这些都必须考虑在内，也许还有更多。我们不能仅根据体验的描述来决定观智的阶次。很多非观经验可能看似观的经验，包括吸毒后的「亢奋」状态！此外，不同的观智中会重复出现同一经验。例如，很强的舍可能会发生在低于第十一观智（行舍智）的层次。另一个例子是，第三观智确实会看到明亮的光，但这种光在止禅的观想中也频繁出现，甚至会在幻觉中出现！

于是就引出这样的观点：观是达到目标的方法——它净化内心的烦恼——即真正的苦因。所以，无怪乎十六观智就是净化的层次。这是十六观智的重要功用，可根据它们来判定观的进展。

下面是七清净，和十六观智相关。

七清净

1. 戒清净——持戒圆满的时候

2. 心清净——达到近行或安止定

3. 见清净——第一观智

4. 度疑清净——第二观智

5. 道与非道智见清净——第三观智和第四观智非成熟阶段

6. 行道智见清净——第四观智（成熟阶段）到第十二观智

7. 智见清净——四圣道——第十四观智

注意第十三观智落于第六和第七清净之间，而第十五和第十六观智没有提及，但是它们可以包括在第七清净里面。

清净是什么意思？它意味着清除苦因。佛陀曾经说过：「灰尘不是尘垢……贪、瞋、痴才是尘垢。」稍微想一下就显而易见了，灰尘仅仅是一种元素。根本的苦因是内心的，它们导致生生世世的苦。如果我们的业力够好，连疾病都不会上身。如果我们的禅修很好，很多疾病都可以治愈。净化可以看成疗愈和转换的过程，是从苦恼到平静、从疼痛到舒适、从混乱到秩序、从骚乱到和谐、从黑暗到光明。

我们知道十六观智之后，常会以此判断自己的修行并急于得出自己到了哪一观智的结论。但实际上并不容易，误判的情况比准确的多。此外，还可能变得自负。更好的办法是看看放下了多少烦恼，自心净化得如何了。

1. 戒清净

经典从四个方面来说戒清净：

1. 别解脱律仪／根据波罗提木叉（pāṭimokkha）持守的净戒

波罗提木叉是佛教比丘的戒律。在家人则有五戒、八戒等等在家戒。戒清净包括遵守这些戒律而没有染犯。若有染犯，则必须进行布萨，甚至按仪轨净化除罪并还净。

2. 根律仪戒／防护诸根

诸根是指六根，即眼、耳、鼻、舌、身、意。如果没有正念，它们对于感官刺激根据烦恼做出负面的反应。你必须随时防护。

汉克的手指 ，荷兰·海牙 ，2007年

这个故事全球皆知，讲一个荷兰小男孩用手指堵住堤防，拯救全村
免于被洪水淹没。但这好像是住在美国的一个人讲出来的故事，大
概是位移民吧。在荷兰的泰国慈住（Mettavihari）禅师以此为例，
来比喻以正念正知守护根门。

3. 活命遍净戒

比丘有严格的戒律以确保他以合适的方式获得生活资具。他不应当从事诸如商业贸易来获得生活资具。对于在家人，则不应从事任何有害的职业，任何有涉不善业的邪命，诸如武器交易、贩毒、杀生等等。

4. 资具依止戒

比丘通常在使用他们的资具（袈裟、食物、床座和医药）前后会进行如理的省思，这有助于克服任何可能生起的执着。在家居士通常不这样做，不过这样做也会受益。

在这四种遍净律仪中，一本禅修手册单独挑出第二项根律仪作为戒清净的指标。另外三种虽然也属戒律修持的层面，但并不能彻底净除烦恼的生起。一旦守护了六根门，内心也就能保持清净。

具有戒清净的人，他的生活便有功德、无过失，与周围世界和谐一致。他具备了基础，可在内心建立一个伟大的平静王国。他通向究竟寂静的道路是敞开的。

2. 心清净

观智生起需要一定程度的寂止和定力。心必须清明而宁静，如水清澈宁静，方能见底。经典中说需要近行定或安止定。这意味着五盖、烦恼被镇伏。这即便不是心清净最重要的功用，也是相当重要的功用。这样的心具有足够的力量去完成摆在前面的任务，即使遇到压力也能保持快乐和平静。事实上这种远离之乐更加喜乐、如意而有益，超越各种欲乐。

近行定接近安止定，而安止定则是心和所缘完全融合、合一。安止定使其心能够保持清净相当长一段时间。纯观的心清净通常是指刹那定，和近行定的定力相当。为了达到这些层次，有人先修止禅，然后修观。也可以直接从纯观开始。只要正念连续，就能达到近行定。

3. 见清净

人们说一切邪见都源于身见（sakkāya
diṭṭhi）这种邪见（邪见指执着于和真实相反的见解）。此种邪见认为有一个永恒不变的核心，这就是我。有了这种邪见，便加强了一切不善的习性，这些习性也会从痴和贪生起。见清净可除去这一切，有如拿掉有色眼镜，重新以崭新的角度观看世界。有的人没有邪见，但是也没有「见」，虽然听起来奇怪，却是千真万确。他们需要净化吗？还是需要的，因为他们有产生邪见的可能性，这称为随眠烦恼。

见清净发生在第一观智，即能清楚地分辨名法和色法的时候。这就是说，能穿透人我、时间、空间等一切概念法而见到其后的真实法。只有自然的本质和相状存在，人我、空间、时间等概念都建立于其上。概念如影子，又如云层聚拢时形成的形状。看透了这些，烦恼就会变弱，善法就会增长。我们无需再去不断顾护虚幻的自我，有如除去了扎在身上的刺，会快乐得多，而且得到安宁。从此修观的道路就开始了。

4. 度疑清净

度疑清净随第二观智缘摄受智生起。接续前一观智，我们能看清究竟真实法之间的相互依存关系。正是它们之间因与果的因缘关系，解释了世界上究竟发生了什么、究竟为什么会发生，并解释什么是过去、现在和未来。这里不存在悖论，因为这里没有概念法。

一旦体证了这一点，内心对于世界的真实本质等有关问题不再有疑虑。增强的信心取代了怀疑。我们也能探寻事物内在的因与果，以便下更好的决断。我们不再因为任何错误而责怪自己或他人。他人对自己的毁誉亦不能动摇其心，一心只有修习八正道。

5. 道非道智见清净

在遍知智和第四观智未成熟阶段，定力会逐步增强，这会让你得到诸多美妙的体验。人们自然会对这些体验产生执着。所以这就是细微的随烦恼（upakkilesa）得到机会撒下精细罗网的阶段。由于已有定力，如果这些烦恼完全得手，情况可能相当严重。一旦认识到这些问题，我们就要在内心净化掉这些更细微的烦恼，这些烦恼往往伴随美妙的禅修状态出现。唯有克服了这些问题，心才能进一步培育观智。

6. 行道智见清净

行道智见清净涵盖第四到第十二观智的九个观智。对三共相的觉知和洞察加深时，内心便更加净化。由于无明覆盖而未见三共相所揭示的生命的真实本质，就会出现问题；所有随眠烦恼都是从这里萌发出来。所以，只要我们沿着超越概念法的内观之路继续前行，就是净化了。

7. 智见清净

在出世间道发生的净化是净化作用的里程碑。这正是根本摧毁烦恼之处。某些烦恼不会再在心流相续中生起。后续的道智将根除更多的烦恼，直到烦恼灭尽。这和心识所触对所缘的出世间特性有关。光明出现，破除了永恒黑暗的魔咒。由于这种关系，眼前只有一条路可走，而且没有回头路。得到的成就是超越一切有为法的自由和宁静。法尔如是！

简单之人的观禅进阶标准

 

这里的「简单」并不是愚蠢或迟钝，不过当然不包括「复杂」。复杂的人造成很多不必要的问题，本来是净化却成了受苦，这就是那些缺乏耐心急于求成的人。他们有了些许进步之后，产生强烈执着，常常无可救药。这是由内在的习性所引起，而崇尚物质的文化又滋养了它。有人甚至演变成计算自己会如何过关斩将：「总共有十六观智，如果我在一个禅修营中得到两个观智，那么我就会在八个禅修营把它们完成……。」过了一些时候，他可能会决定一次能获得半个观智就够高兴了。即使是这样，也还是要求太高！

我记得第一次学习到观智时，我能够把我的经验清楚无疑地放到各个观智阶次之内。但过了一些时间，我注意到我遇到的很多情况都无法再这样做了。幸运的是，那时我是一个简单的人。我只是继续用功，有时是因为信心，有时是因为我注意到自己更了知三共相。但教禅多年下来，我遇到很多「复杂」的人们；因此我决定勾画另一组观智进阶的标准判据。

期待进步是自然的。信心和希望紧密相连。多少期望算太多？多少期望算太少？一组合理的标准判据便能够解决这个问题！

1. 方法

一天有位年轻人抱怨一次禅坐之后没有进步，这让我很惊奇。人确实需要更多一点耐心，才能得到期望的结果。

如果你是初学者，那么你必须首先弄清楚基础的技巧。老师在做最初的禅修开示时，可能会缺一两个要点；而学生听的时候可能遗漏或误解老师开示的另一两个要点；开始禅修以后，又一些要点可能忘了，所以他可能就用从别处学来的方法自己做补充。因此，仅仅是充分掌握基本的技巧和思路都需要一些时间。

我常常告诉初学者不要期待任何令人陶醉的禅定状态，更不要说惊天动地的开悟。相反的，他们最可能碰到的是一阵阵睏倦发作，接着是来来回回的各种杂乱念头，然后是疼痛。这其实是一种自然而然的发现──你多需要禅修！然而，如果你开始了知心的状态，以及如何更能掌握它们，就是真正的进步。

举例来说，第一件事是看你是否有正念。是否清楚这一点，可检验观的技巧。有正念与否，会让你的生活改观。然后是正定与正念的差别，决定了你在岔路口的取向，是走观禅还是纯止禅的道路。那时你应该有一定程度的定力。正确把握观禅技巧的关键是纯熟而精确地认知心的状态。如果你想得到金子，你必须首先寻找金矿，然后加工，从粉尘中提炼黄金并进一步净化。所以正确把握基本的东西也意味着需要知道为什么要这么做。不幸的是，不是所有老师都愿意解释。有的老师会说你必须按禅修指示用功之后才可以提问。这可能意味着有些时候必须寄望你的信心和耐心能够坚持到那个时候。

然而你也不能期望老师告诉你一切，老师有时间的限制和个人的局限。所以我们会多试几位老师。我们还可从很多事情中学习，包括蚊子和苍蝇（牠们是训练耐心的好老师）……，而且我一定还要提到死亡！所以我们非常依靠自己。在这方面，基本常识会起重要作用。如果你能掌握一些相关的好文献，也会很有帮助。

就我个人而言，有助我禅修的一个主要因素是，问自己为什么禅修，为什么我会有这些体验，这些体验到底是什么？探寻的好奇心是智慧的先导。从这里，我发现了无数应对各种情况的技巧。因此当我们装满妙计的锦囊一天比一天大，就可以说我们正在进步。

2. 清净心增加／不善心减少

只要基本练习做得很好，正念便会提升。这样我们就知道了心的特质，心会慢慢成长为你的最好的领路人和老师。用阿难尊者的话是这样的：

        善友已离去，导师亦然。
        没有比念住于身的正念
        更好的善友了。

人们常常基于定力深浅来判断自己的进展情况。初学者必须小心，若没有正念，就可能在培养邪定，使情况比禅修前还糟。纯观尤其如此，因为观照的目标不断变动。所以需要着重的是正念的连续性。正念的连续性有净化作用，同时还保持观察变化不息的现象。这种立场对通过修观发展圣道是很重要的，因为观照单一所缘时，若变化不明显、不突出，就很容易落入纯止禅的安乐入定状态。所以我总是告诫初学者不要太在意定，而要在意正念。所缘有来有去，而正念必须连续流转。能做到这点，则正念使心顺从、柔软，然后变得强壮。随后可能出现更深的定。一旦出现，定就是深定，而且能引发观智。这也意味着心的净化，不善心所很明显会减少，不仅在禅修营中，日常生活中亦然。

3. 更理解自己的修行

说到更理解，我的意思是你开始得到一些初步的观智，也就是知道无我是什么，三共相是什么，至少很清楚自己没有疑和邪见。你并不必精确分析体验属哪一分类，不必用《阿毗达摩》的类别来分析。你也不必要有忆念过去生的能力！这样一点一点地知道一些，这些初步的观智就逐渐积累。正是基于这些初步的观智，才能发展更高的观智。基本经验正是构建金字塔的石块，建立的基础越宽广，才能建造越高的结构。

4. 新体验

新体验的出现不见得一定是进步，要看是什么体验，也可能是不如以前的东西，所以我把新体验放在前三项之后。我们一旦知道体验是好是坏，那新经验就会显露出真理。于是我们知道，即使我们没有到达更高峰，但至少在添砖加瓦。

每一个新体验都指向一个新的发展方向或管道。这些新的管道也意味着新的技巧。例如，在练习某些止禅时，我注意到转换到观禅是多么容易。而每一类止禅的所缘都对观禅的特定方面有贡献。例如，光明想使心明亮，也使观的所缘清晰。以受为所缘时，慈爱的心流使我们平静且易于引导心流。

因此我必须说，最好懂得自己的体验，尤其是体验很突出、很奇特时更是如此。很多老师会告诉你不要想它。想它就引起概念法和散乱。说散乱，那是真的。但一个人也真的需要知道正在发生什么，尤其是缺乏优秀的指导老师的时候。你需要知道何时应当思考，何时不应当！当你总结出它是更深层的定和观所产生的结果，那么你就可以高兴，但小心别变成得意。

5. 转化性格

非常认真禅修过的人首先注意到的一件事，是自己性格变好了。 很多人去掉了恶习，即使去得不彻底，也至少达到了一个比较满意的程度。最显著减少的心所是瞋恨。而执着的问题则比较黏着而不易改变。更顽固的负面心所则需要时间来松动其固着力。这跟禅修能应用多少到日常生活有很大关系。

举例来说，有位男士在十日禅之后，放弃了十年的烟瘾。问他为什么没有早点戒烟，他说没人叫他这样做。另一个例子是，一个男士在第一次参加禅修时，记起了多年都记不住的结婚纪念日。

正念是如理作意的近亲，因此它对一切善法的生起方面──换句话说，生活中所有的好事──很重要。对总是有正念的人来说，德行得以发展，恶习得以祛除。这也许需要时间，但终会成真。

另一个误解是，人们认为修观的人冷漠如机器人。确实，到禅修营的新学员会发现他们自己处在一群木讷呆滞的人中间。这是因为大家来此是为了认真禅修，而不是来社交的。

观禅使各种善法现起。所得到的观智是对苦的洞见。一旦观察到自身苦，自然也会看到他人的苦，悲心随之生起。一旦在修行中得到快乐，自然希望他人也能快乐，这是慈心。当然也有人是偏向于远离和苦行的性格，但这并不意味他们不慈爱而冷淡。只要有机会，慈悲的素质就会显现。

6. 增长已生的善法——定和观

我们最终会清楚见到，定和观确实生起，并且发展到了一定程度。一开始，我们都会有这样的观念：它们是如何如何、它们应该如何如何。这些观念不完全错，但也不很正确。这些终究是需要亲自体验的法。在我们达到这些程度并纯熟之前，你需要有人指导。进步的指标通常是我们的心更强大、更纯净、更敏锐、更理解三共相。

7.快乐、平静和自在

最后，同样重要的是，我们应会更快乐、平静和自在。我不止一次地被问到：你怎么看起来这么快乐？他们认为我应该是表情严肃、一本正经的样子。这种误解可能源于他们读到佛教和苦的资料。尽管佛陀的话是这样：「我只教导一件事：苦和苦的止息……」，但这并不意味着否定快乐。止息苦也就是获得快乐。许多常人称为快乐的东西（如五欲之乐）可能有害而且有过患，所以只有培育那些无害的、有益的快乐才是正确的。因此，这种快乐最好叫做平静，以表示不是兴奋。修行之后，会生起许多善的、纯净的心法。随着定力的提升，它们变得深邃、充满喜悦并且持久。随着观智的增进，它们将有助于解脱。

有一次，有人问我什么是解脱？因为他是初学者，我用典型的方法回答——就是解脱烦恼和苦。不过还有另一种定义，就是平静，没有任何深藏的随眠烦恼的平静，无为的、最微妙的、一种需要直接体证的平静。正如导师自己所说：「解脱一味。」[46]

金龟子的解脱 ，德国·汉堡 ，2007年

我参观汉堡天文馆时，到处都是金龟子。我试着拍一张金龟子从我手中
飞出的照片，结果成功了。 虽然它如此微小，解脱仍然是一样的解脱。

我在此引用佛陀开悟不久所说的话作为结束语：

        「知足而闻法者，智见者独居乐。
        于世不害生命，为无瞋自制乐。
        离贪及离欲者，是为世之快乐，
        调伏我慢为最上之安乐。」
            ──目真邻陀偈（Mucalinda Gāthā）[47]

 

四种行道

 

假设别的因素不变，把范围缩小到个人，这四种行道清楚显示其中的主要因素。

四种行道是：

1. 乐行道速通达——最佳

2. 乐行道迟通达——需要时间

3. 苦行道速通达——需要耐心

4. 苦行道迟通达——缓慢但稳步前进以成就，需要持久的耐心。

如果可以选择，我们都会选第一种行道。不幸的是，很多人仍然走上最后一种行道。是什么因素决定了我们进步的特色呢？这个问题一经检视，我们便总结出这是由两个变量构成的：

a. 乐（易）／苦（难）

b. 迟／速

a的情形，是烦恼和不善心所在起作用。b的情形，是诸根在起作用。当一个人贪瞋痴较多，他会较不快乐，会因为很小的问题而憎恨、生气，最终会酿成大错。如果我们很真诚地决意改变，无论多痛苦，都将有助益。

诸根的情况是不同的。烦恼少并不一定就意味着诸根就强壮。例如，没有吃进毒素并不意味着就营养良好。有些人在过去世培养了信、进、念、定、慧五根。一旦遇到禅修，这些素质就会显露出来，如雨后春笋。但我们无疑必须非常精进用功以培养更强的善根。

 

第四部分 辅助事项

第一章 有助于观禅进展的止禅

 

止禅和观禅

 

心智的培育，或者就叫禅修，大致可分成两类：

A. 止禅（Samatha Bhāvanā）

止禅主要是定的训练，心需要专注在所缘上。只要正确修习止禅，依于不同类型的所缘，可以达到不同层次的禅定。以禅定为基础，又可显现出不同的作用，诸如神通之类。

B. 观禅（Vipassanā Bhāvanā）

观禅强调培育观智，以洞察我们一切经验之中的究竟真实法的本质。这种禅修让你专注并明了所有的名色过程结果都具有三共相——无常、苦、无我。观禅成就的是离执，离于有为法的寂静，即道、果和涅槃。

观禅显然是究竟意义上的禅。但经典也告诉我们，止禅除了带给我们日常生活很多快乐外，其丰富的内容和诸多益处，能够帮助并支援观禅修行。虽说止禅不是证果所绝对需要的，但我们当然要尽可能利用。对有些人来说，止禅其实是克服五盖和其他障碍不可或缺的因素，否则无法有效修观。

所以，尽管这两种禅法很不一样，但它们都为达到同一目标。因此，在解脱道上运用这两种禅法而言，计有四种方法：

（1）纯观

（2）先止后观

（3）先观后止

（4）止观交替

有一点需要注意，我们不应把止／定心所和止禅混淆。止禅是由多组心智训练和心路过程构成，而止／定心所则是指一个特定的心所，即一境性，这也会在观禅中出现。同样地，慧根会在两种禅法中出现，但慧根在止禅中会发展成一种特定的形式，而慧根在观禅中则可解脱生死轮回。

采用哪种方法取决于很多因素。能力和潜能是一个因素，再一个关键因素是能否得遇善巧的良师和正确的方法。对于担负世间各种责任的在家人来说，时间是否充足也是一个重要因素。重要的是你需要修习、修习、多修习！！而且绝不能推迟观禅那部分！！

止禅修行包含着很宽广的领域，超越了佛教的范围。这些方法在佛陀出世以前就有，佛陀的老师就擅长于此。而佛教用止禅为发展观禅的基石，这就赋予其意义深远的联系和价值。它如何变成一个生起观智的过程，是很有趣的，容后详述。

觉音尊者所造的南传上座部的经典禅修手册《清净道论》列举了四十种禅修业处。这也许意味在此基础上可以引生很多种修行方法。因为本书主要讲观禅修行，我就不一一讲述这些业处了，仅选择我认为特别有助于修观并且在禅修营中应用过的，尤其是当做预备练习而用过的。

十遍处

 

十遍处所缘是圆盘，用于培养定力。除了风遍外，都是观想出来的。它们引导我们进入深度安止定，从而进一步修无色定。总共是十种：

（1）白遍 （6）地遍

（2）蓝遍 （7）水遍

（3）黄遍 （8）火遍

（4）红遍 （9）风遍

（5）光明遍 （10）限定虚空遍

前五个为色遍，而其余五个是四界。圆盘形状适用于修定。开始用功时，应选择直径大小合适的，即不太小也不太大。至于选择何种颜色或四界，就要看禅修者的根性。这类业处非常精细和精确。需要充分的正念和细致的调心，因此不适合初学者或有幻觉倾向的人。虽然如此，但它们能够带来深度安止定，可用来静心。无论如何，如果你决定用这个方法，应当记住这不是一件速成的事，小心提防产生企求结果的心。这里所讲的只是简单的静心训练。它还有一个独特的性能，就是能够让心极为清晰，因此也让所缘极为清晰，对发展观禅特别有用。

首先要选择合适的业处做为遍作相（预备相）。如果是取色遍，则应选深色，呈圆形或球形。表面光滑、色泽深厚最佳。应当把它放在感觉合适的距离和感觉舒适的位置。最好不要直接盯着看，而是要在不刻意的状态，放轻松，柔软地用眼睛余光看着所缘。记住，你用功的目的是静心。慢慢地，杂念会靠边站，业处会沉入你心里，直到闭上眼睛，业处的影像在心中现起，这称为「取相」。并非每个人都能轻易做到。对很多人来说，在心里想出来止禅的业处即可，这就像闭上眼睛半梦半醒地想一轮圆月，慢慢地，其他一切都消失了，剩下的只有心和月亮。很重要的一点是，当你试着集中注意力观想的时候，不要紧绷或急于求成。如果你不小心，可能导致执迷、邪定和歇斯底里。

地遍可用光滑的圆石或水晶。水遍可用一碗水、喷泉、水流。火遍可用炉火。而对风遍来说，被风吹动的树叶意味着风大。

只有当取相（遍作相在心中的复制、拷贝的心相）清晰且持久，才能慢慢地发展成光亮和透明的镜像。这是一个不断深化的精炼过程，是通过显意识或潜意识的意愿进行的。业处本身毕竟是能了别的心和心所的反映，没达到这个阶段，相就不会完美。例如，它可能是一个椭圆而不是圆，其表面可能会有斑点和皱褶。这些都必须去掉，才会生起完美的镜像（即似相，patibhāga）。随后，只要假以时日，修至成熟，就可以入安止定了。这个过程可能慢也可能快。但正如我们前面所说，静心和调心是重要的考量。

雪禅

我在欧洲期间，冬天在雪中度过。我注意到，雪让人多么宁静，后来我明白了为何如此。我发现雪是由我喜欢的两种遍禅业处——白光和水──构成。从此以后，一旦下雪，我总是把禅修业处换成雪。那时我会在雪中漫步，观察雪片落下，有一种非常愉悦、安宁和净化的效果。当事情不顺利时，这样做总能扫除一天的阴霾。当我回到禅垫上，合上双眼，以雪为修定业处，定很容易生起，如同以白光和水为业处一样。甚至就在第一次体验中，都现起很多雪和冰的图像，常常是我过去没有见过的，但后来发现它们确实存在。雪片看起来像在显微镜下那样，各种闪闪发光的形状。这会导向越来越深的定。

雪禅及其业处和观禅修行相去并不远。看见雪片飘落，是眼识及色尘。雪片呈现于心中，是意识及法尘。但雪片一片接一片星星点点地飘来，它们像光粒子。在心识闪烁并消失时，不难看清这种法尘。各种遍禅及其业处能够切换到修观，是件很有趣的事。

美丽雪景，斯洛伐克·宾德特（Bindt, Slovakia），2005年

这是我的侍者米兰（Milan）在斯洛伐克中部那一年冬季深雪中的精进
禅修营。现在他已快乐地成为比丘了, 这是我们此生能看到的一桩快
乐结局。但雪中禅修是件特别的事，因为雪下得很大。我们问房子主
人，他说俄国的雪很像这样，只是多一点，什么都是白色的──天空、
房子、树木、人和禅修。

白色是光线的颜色，白色是雪的颜色，白色是清净的颜色，白色带给我平静。

真理潜藏于万法之中。心总是摄取事物为其所缘。从止禅切换到观禅本身就是一种需要学习的技巧。它包含两类专注和两类所缘。止禅的所缘是固定的，而观禅的所缘则是开放和自由的。这是从基本训练发展起来的两种心智训练的过程，因此转换的因缘形式可能需要一段时间才显露真面目。所以修止禅者会反复落入他所习惯的定，修观禅者亦然。我们通常必须充分培养一种技巧作为基础，然后发展另一种。此后，必须培育切换的技巧。这也正是我们下决心将新型的定发展到像前一种定那样容易生起的时候。随后，我们就能随心所欲了。

要从遍禅切换到观禅，我们可以：

（1）用遍禅修习的流转心识为所缘

（2）用禅支为所缘

（3）用所缘本身，例如色尘

四梵住（Brahmavihāra）

 

心不能寂静下来有很多原因。最令人不安的因素是瞋根，它会表现出各种形式，诸如愤恨、恐惧、不安、后悔、担心、不耐烦等等。这一切共同的特征就是不愉悦的心受。其根源是不能如实地接受眼下的情况或现实，随之而来的是极度不安。当涉及到和其他众生的关系，就会变得愤怒、嫉妒，甚至残忍。这些情况的对立面和对治方法，就是慈、悲、喜、舍。

1. 慈心禅（Mettā）

当我刚开始在西方教观禅，我被告知要先教慈心禅才行。过了这么些年，我还不能完全接受这点，只接受了一部分。不过我仍然把慈心禅当做禅修营的一部分。

这是因为慈心禅除了去瞋和生喜，还有很多其他的益处，虽说除瞋、生喜二者对禅定是特别重要的因素。下面是常提到的慈心禅的十一种利益。一旦决定开始修习，便需要忆念。仅仅是忆念这些，我们就能生起慈爱，至少得到很多鼓舞，想着手修习。它们是：

i. 睡时安乐

ii. 醒时安乐

iii. 不见恶梦

iv. 为人所爱乐

v. 为非人所爱乐

vi. 天人护佑

vii. 火、毒、刀兵不能侵害

viii. 面容光润

ix. 速疾入定

x. 命终不昏昧

xi. 如不通达上位（即证得阿罗汉果），亦得生梵天界

Gooseair, 德国·波罗的海，2007年

Gooseair一词正好是我的电邮地址，其中有个不算短的故事，
在这里就不说了。总之，从此我就在网站中用大雁南飞为象征。
背后的意思是，我既然离开了一个大型道场住持的位置，就决
定不要再陷入另外一个。最好的是现在这个随缘利用资源的流
动道场。这样可以利益世界上更多的人，却不必担心道场的财
源，也无须卷入政治。至今一切运转良好，而且建立起全球飞
翔大雁的团体。你在照片中所见的是大雁飞翔于与丹麦毗邻的
德国北部海岸。我在汉堡的朋友汉斯（Hans）和妮可（Nicole）
带我出去散步，十分愉快。

接着，我们应先对自己散发慈心。因为只有自己快乐才能有效祝愿他人快乐。这点对有些人可能会有困难。我把这种困难归纳为三个原因。第一，有人觉得这是自私的行为，所以有些人决定先给别人散发慈心，然后才是自己。说这样自私是一种误解。我们这里说的是出离性的快乐，必定伴随着无私。第二，有人可能觉得自己不够好，不配得到快乐。这和社会的高度竞争性有关，因为父母常说我们还不够好，以使我们更努力。其实一个人总应当是快乐的，尤其是精神上的快乐。这是所有众生的权利。第三，涉及到文化和宗教因素。有的人被告知他们生来就有原罪，因此造成自尊低落。在佛教中也有类似的事，因为我们受到的教育说我们生来就有烦恼。但也有人告诉我们，生而为人是因为善业，且有巨大的精神潜力。在人世间，人们甚至可以发愿成为佛陀。

我通过放松并让正念充满自己来进行第一部分，即给自己散发慈心。当我们祝愿（自己和别人）快乐时，我们引导正念的力量进入这个过程。

经典上使用的四种祝愿是：

i. 愿我平安，没有危难（Avero homi）。

此处我们在内心保持清净的正念，它能防御真正的苦因，即各种烦恼，使你得到保护。我们还知道正念引发善业，正念使你免于各种危难，如慈心禅的利益中所述。

ii. 愿我平静，没有心苦（Abyāpajjho homi）。

此处我们可以突出在内心正念平静的性质，并有意让其增长，驱散所有心苦。

iii. 愿我健康，没有身苦（Anīgho homi）。

此处我们聚焦在精神和身体能量之间的关系。依靠正念，我们用意志力给整个身体或某个关注的部分创造健康和有疗愈作用的生命力。

iv. 愿我善自珍重，保持快乐（Sukhī attānaṃ pariharāmi）。

在这最后一个祝愿中，你可以激励并加长对深度的平静益发深化的愿望，这样它即使不能在一切时生起，也能在我们生命中的大多数时间生起。

下一步，你把慈爱导向选定的一个人，这个人应是一个具有诸多美德和令人喜欢的素质的可爱之人。他通常是一位恩人或至友。在亚洲，通常是父母、老师。在西方可以一样，但往往是一位真诚的、给予帮助的朋友。我们建议不要选择太亲密的人（因为背后可能潜藏贪爱）、冷漠的人或令人反感的人。无疑不能选择敌人！

当你选好了目标，就忆念

i. 他的良善特质

ii. 他如何帮助你

iii. 一起度过的美好时光

iv. 这种忆念的对象要控制在能够激发慈爱的范围之内。

当慈爱生起，你可以用同样的四种祝愿散发给另一个人，使慈爱的心流连续和自动流转。

i. 愿他／她平安，没有危难

ii. 愿他／她平静，没有心苦

iii. 愿他／她健康，没有身苦

iv. 愿他／她善自珍重，保持快乐

需要注意的要点有：

i. 心要处于慈爱的状态。如果没有，建议你重新开始。

ii. 要使慈爱的心流连续、不间断。

iii. 你应该把发送慈爱的对象保持在心中。有时你会在心中观想出此人的形像，但只要你如此观想没问题就行，否则会造成额外的压力。刚开始的时候只要知道这个人在你心中就行了。

一开始，正念、慈爱和定力可能都不够，所以盖障（nīvaraṇa）难于镇伏。但只要运用正确的方法和意志，并持之以恒，就会增长善法，祛除五盖。其间，必须正确地对治五盖。如何以正念对治，在前面关于盖障的章节已经讲过。简单地讲，就是尽快以正念观照。这个过程是以善的心法取代盖障。慈心禅则用慈爱取代它。如果散乱和掉举严重，只要以柔和平静的慈爱之心流缓慢发送并念诵，就能让心静下来。如果是懈怠懒散，就以更强的情感更快地重复那些祝愿。如果都不管用，就回来给自己散发慈心。正念会让心回到平衡和清明的状态。

持续运用祝愿时，必须记住其目的是激发连续的慈爱心流。但须小心不要变成机械式的重复。若某个祝愿较有效时，可以用得多一些。若某个祝愿无效，就可以省略。当慈爱心流连续顺畅，自然会生起喜。然后喜会很快深化。如果变得过度，则需要净化。有时似乎只有慈爱的心流，而作为所缘的人却消失了，这时你必须将其带回。如果持续这样用功，轻安和喜悦会随之而来。喜悦可能变得过强，所以必须小心提防产生执着。随着用正念的净化，心会变得寂静和微妙，所缘变得清楚明亮。更有进展之后，所缘发展成光亮透明；当定力进一步深化，就可能入禅那（jhāna）。经进一步训练后，我们可能向更高阶的定发展；但这超出了本书的范围。所以当我们至少达到未到地定，便可以进一步对其他人发慈心，依次是：亲近的人、中性的人、不喜欢的人，最后是有敌意的人。只要修行成功，这些人都会变成可爱的人。

你然后可以继续进一步以如下方式发送慈心：

i. 散发无界限遍满慈给：

        a) 一切有情
        b) 一切有息
        c) 一切业生
        d) 一切个人
        e) 一切性格

ii．发送有界限遍满慈给：

        a) 一切女众
        b) 一切男众
        c) 一切圣者
        d) 一切凡夫
        e) 一切天神
        f) 一切人类
        g) 一切恶道众生

最后，你可以组合上述十二组众生和十个方向。即在如下每个方向的一切众生：

        a) 东方
        b) 西方
        c) 北方
        d) 南方
        e) 东南方
        f) 西北方
        g) 西南方
        h) 东北方
        i) 下方
        j) 上方

愿他们平安、平静、健康、生活快乐。

在切换回观禅时，可按如下方式进行：

i. 再回来给自己散发慈心，让正念充满全身。接着观察身体的觉受和其他所熟悉的观禅所缘，诸如出入息或腹部的起伏。必须令现起的觉知是可观照三共相的类型。

ii. 继续修慈心禅，但同时觉知慈心和其中一切变化的因缘和要素。这种情况涉及到两组不同的心路流转过程：一是流向所缘的慈爱，一是能观的心识流。

2. 悲心（Karuṇā）

悲心的修习方式与慈心禅相同，不同之处在于更专注于有情众生之苦，并希望他们解脱于苦。对那些情感上不那么多情的人可能更有效而且自然，这也适合性格有残暴倾向的人。在这种情况下，所选择的人不应是亲近的、不关心的、不喜欢的或有敌意的，而应该是我们所知道正在经历很多身心痛苦的人。此处的考虑是培养良好的同理心，却不为苦难众生所影响；不然，反而会生起悲伤。

救羊，新西兰·班克斯半岛（Banks Peninsula），2001年

在班克斯半岛散步时，我们看到一只羊跌入一个小坑，四脚朝天，
它怎会搞成这样？它显然严重受伤，简恩（Jan）决定救它，首
先把它从可怕的状况中拉出来，给它喝点水。但太晚了，第二天
再去看它，它已死去。然而，我认为那份悲心对羊儿还是很重要的。

让正念遍满自身之后，我们可以在心里对这位苦难众生作意；一旦悲心生起时，便运用下面四种祝愿使其连续流转：

i. 愿他／她没有身苦。

ii. 愿他／她没有心苦。

iii. 愿他／她脱离轮回的苦。

iv. 愿他／她脱离所有的苦。

其余的可以按慈心禅部分描述的那样进行。

宽恕禅

这种形式的禅修是另一种悲心禅的形式。就宽恕禅而言，它对克服内在的积怨很有效。这些积怨无论看起来多么有理，仍是瞋恨的根源，不应留在心中，最好抛掉。

具体做法是，先宽恕自己，然后宽恕另一方。首先，回想一件你在最近说过或做过的一件造成问题的事。尽量有正念地回顾相关事件和涉及到的人和事。专注于我们自身的苦，然后是他人的苦。我们这样做之后，认识到自己的过失（如果有的话），然后静静地告诉自己：「我仍是凡人，我不完美，我接受这个事实。对自己怀着瞋恨既无用又有害，所以我要原谅我自己，并努力不再犯错。我也认识到自己所具有的优良素质，我愿发展这些素质来利益自己和他人。」

我们这样做时，会感到自我宽恕之后的如释重负。这样做会鼓舞继续放下的过程。你然后可以进一步原谅其余相关的人，不过我们只能希望他们在未来变得更好。接着，我们可以进一步回顾一件更早的事。这个过程可以一直进行下去，直到清除了所有的内在积怨。

3. 喜心（Muditā）

喜心是一种因别人快乐而欢喜的内心状态。它以感谢、感恩和同情的方式表现出来。它是四梵住中最喜悦的。我注意到修喜心的人当中，有人很轻，走起路来就好像漂浮一样！它是很强的一种提升力量。被推荐用于对治嫉妒。

在此修法中，你忆念一位亲近的人的福德。只要随喜心生起，就令其连续，并用下面四种祝愿提升定力：

i. 愿他／她继续获得已得的物质福德。

ii. 愿他／她继续获得已得的人生福德。

iii. 愿他／她继续获得已得的精神福德。

iv. 愿他／她继续获得已得的一切福德。

认为自己不好并常常陷于自我苛责的人也可以修习此法，作为一种自我肯定。在这种情况下，可用上述四种祝愿，只不过是祝愿自己。

4. 舍心（Upekkhā）

舍无疑是四梵住中最深刻的，其寂止性是基于智慧的成熟，其稳定性给人很多安慰，它让人的心灵发展有很多空间。

巴利文upekkhā一词有很多定义，但就四梵住而言，它指的是关于众生境况的一种平衡的心态。佛教徒为成就舍心，便思惟业报。这也涉及到世间八法（利衰、称讥、毁誉、苦乐），以及其所涉及生命存在的本质问题。从此便能看穿实相的深层，看穿之时，心是一种平静接纳的状态。

为此，我采用了经典中常提到的随念中的五个主题。用功的方法是先对自己，然后对他人。

方法

i. 坐下，放松，像前面一样，将正念充满自身。

ii. 随念如下五项：

(a)我自然会老，我尚未能超越于老。当衰老来临，我会平静接受。

随着年龄的老化会出现：

头发灰白、脱落。当我头发转灰转白、脱落直到秃顶，我将接受并平静以对。

牙齿变黄、变坏、脱落。当我的牙齿变黄、变坏、脱落，我将接受并平静以对。

皮肤干燥、起皱。当我皮肤干燥、起皱、下垂，我将接受并平静以对。

器官衰竭。当我器官衰竭，即眼睛变瞎，耳朵变聋，失去嗅觉和味觉，身体衰老，直到跛足、卧床不起。即使心的功能也会衰败。记忆衰退，即使其他心的功能也会退失。我甚至会变成植物人。所以只要我还能够修行，我就要修行，并尽最大努力保持正念，接受并平静以对。

(b)我自然会病，我尚未超越于病。当疾病来临，我会平静地接受。

疾病有很多类型：

有眼、耳、鼻、舌、身、头、外耳、口腔、牙齿的疾病。咳嗽、哮喘、感冒、烧伤、发烧。胃病、眩晕、腹泻／痢疾、身痛、霍乱、痲疯病。疖子、湿疹、肺痨、癫痫、出疹、瘙痒、印度痘、脓包、疥疮。咳血、糖尿病、皮疹、水泡。胆汁引起的疾病、痰引起的疾病、风引起的疾病、三者结合引起的疾病、天气变化引起的疾病、不规律的活动引起的疾病、由心而起的疾病、由业而起的疾病。冷热、饥渴、排尿、排便。 [48]

当我得了这当中的任何一种病，我将对此保持正念，接受并平静以对。

(c)我自然会死，我尚未超越于死。当死亡来临，我会平静地接受。

死亡会降临到任何人和每一个人身上，可能发生在任何时间、任何地点。死亡来临时，我将不得不放下一切事、一切人。我将接受并平静以对。

(d)任何接近和亲近自己的人与物都会变化而且离开我。当这种情况发生，我将接受并平静以对。

我所拥有的任何物质财富，无论是轿车、房子、钱财、珠宝、地产都会变化并离开我。无论怎样的至爱亲朋，不管是父母、丈夫、妻子、孩子都将变老、生病，离我而去并且死亡。因为这是自然规律，当这样的事发生，我会有正念地接受它，并且平静以对。

(e)业是我真正的财产、真正的遗产、真正的出生、真正的亲人、真正的皈依。无论我造作什么善、不善业，我都将收获结果。我将接受并平静以对。

在这最后部分，多理解业的本质会使禅思效果更佳。简而言之，你要懂得业是我们心中的一种造作力。随业行的善或不善，将造成乐果或苦果。

这五种禅思可以针对另一个人重复进行，最好是某个知名人士。你对他的生活既比较了解，却既不亲近也不排斥。当舍心生起，你可以继续重复业是他的真正财产等句子，直至到达到近行定。舍心禅的不同之处是可以让你只进入第四禅（按四禅划分）。如果你想达到四禅，必须证得下界数禅，即通过修其他三个梵住证入初禅到三禅。此后你可以对其他个人以同样的方法修持，以界限遍满和无界限遍满的方式进行。最后运用到十方。

这种禅修能培养一种心智，能平静接受遇到的任何事物。做到之后，你可以深入观察事物，培养更深的智慧。心也会变得很微妙，因为它是一种空，能接纳任何事物并任其消失。

所以当我们回到观禅，我们遇到任何困难的所缘，都能接纳，这就为进步铺路了。

随念三宝

 

随念佛、法、僧三宝的这三个随念是以信心为基础。佛教国家充分运用这些方法，甚至形成了一些宗派。整个宗派都完全虔诚地修习这些法门，不过我们只关注有助于培养观智的禅定修行。

1. 佛随念（Buddhānussati）

这个修法包括以某种顺序忆念佛陀的功德。当我们保持正念这样用功，会镇伏五盖而达到近行定。信心是此处的关键心所，可维持心的清净，若和定力结合，就非常强而有力。

下列是上座部传承常用于随念的功德：

由于这个原因，佛陀是：

        i. 世尊（Bhagavā）
        ii. 阿罗汉（Arahaṃ）──根除了所有烦恼的人
        iii. 无上正等正觉者（Sammāsambuddho）
        iv. 明行具足者（Vijjācaraṇa sampanno）
        v. 善逝（Sugato）
        vi. 世间解（Lokavidū）──通达欲界、色界、无色界三界的人
        vii. 无上士（Anuttaro）
        viii. 调御丈夫（Purisadammasārathī）
        ix. 天人师（Satthā devamanussānaṃ）
        x. 佛陀（Buddho）

修佛随念首先是正念念诵，接着在内心按顺序正念忆念。我们还需要以正念知道自己所念诵的功德的意义，而不是鹦鹉学舌。用功的时候速度不要太快，也不要太慢，而是要取一个有助于让心寂静下来的速度。你的心早晚会渐入一种定力的自动流转，会有从平静到极喜的变化。有时心会驻留在一种功德上且定力加深。这里有进力和定力的微妙平衡，随后它们更加精细。这个过程在有关禅支的章节讲过，不过这里常常充满了喜，可能必须加以节制。

随念这些功德有各种方式。可以按上述清单顺着忆念，然后逆着忆念。也可以变换这些功德的顺序，这可以加深自己的兴趣。也可以加上更多功德，诸如十力，以及在《胜利偈》（Jayamaṅgala Gāth ā）中提到的一些功德的例子。

当然也可以使用辅助物，诸如佛像、图画、符号、念珠和录音。

佛随念除了为观禅打基础使其顺利进展，还有很多利益。一个重大的益处就是克服恐惧。由信心带来的喜悦无疑在士气低落的时候甚有帮助，尤其是在痛苦或没有什么进步的时候，佛随念会帮助我们重新出发。

佛随念的一个特点是用功方法很直截了当，所以常常用于单纯的人们或孩子们修行的初始阶段，之后我们可以开始难度较高的修行。这也有助于增进情感和虔诚方面的修行。有时候过度冷漠和理智主义的人以及无人情味的克己主义者会缺乏这方面的情操。

要切换到观禅，可以在达到近行定之后进行。我们可以采用下面的一种方法，或者两种都用。

i. 转换到常用的观禅所缘，诸如和身体相关的四大，即出入息、腹部起伏。

ii. 观察定的流转之中心识的流转。如果喜变得充盈，也可以用作所缘。

2. 法随念（Dhammānussati）

修法随念时，按照经论的说法，以念诵法的六种功德进行禅修。如同佛随念，以适当的速度一个接一个地按顺序有正念地忆念。一开始有声念诵，然后只是内心忆念。这样用功之后，忆念会自动流转，这样克服五盖而达到近行定。我们以此为基础，再开始修观会容易得多。

如果忆念法的功德时，懂得跟智慧和真理相联系，将会展示法的深刻面，并直接将你的心带入观禅修行，从而获得观禅体验。所以对法有深刻的理解很重要，而初学者可能需要一些初步的理论上的理解。法随念很接近观禅修行。

法的六种功德是：

i. 善说世尊法（Svākkhāto Bhagavatā Dhammo）。佛陀的教法是直接和清楚的，《一夜贤者偈》（Bhaddekaratta Gāthā）即是这样教导的一个例子：

        勿追于过去，勿愿于未来，
        过去皆已逝，未来仍未至，
        现在真实法，如实善观察，
        不摇亦不动，真相能洞察。
        了知彼修习，唯应今日作
        作必须热心，谁知明日死，
        死亡大军至，无有和解事。
        精勤如是住，昼夜不懈怠，
        此一夜贤者，谓爱寂默者。

ii. 自见的（Sandiṭṭhiko)。真理和实相就在眼前。这是什么意思？就是要正念观照当下的现象。

iii. 无时的（Akāliko）。真理是永恒的，一直存在于此时此地，这是超越时间的真理。要正念观照一直存在的当下。

iv. （邀请你）来见的（Ehipassiko）。体验并接受当下的实相和真理是有益的。所以要仔细地、正确地和有正念地观察。

v. 引导向前的（Opanayiko）。修行导致完美。当你持续修行，正念和观智将会增长，对实相的洞察会持续变得更深、更清楚。

vi. 智者各自证知的（Paccattaṃ vetitabbo viññūhi）。以敏锐、精确的正念和观智观察这当下的实相和现象。

从上可见，忆念这些功德会引导你直接观察实相，也就是观禅的修习。它还提醒我们法的深刻性，让我们的心不会跑到较不重要的事情上。这种禅思也会激起喜悦和信心。法随念如果修得正确会自动，很自然地将你引向观禅的修习。不然的话，你也可以如修佛随念那样，切换到观禅所缘，诸如与身体相关的所缘、喜或者切换到禅定心识的流转变化过程。

3. 僧随念（Saṅghānussati）

僧就是僧团。从僧随念中我们知道，这些功德归属于四双八辈。根本上来讲只有四种人，因为「初果向」等四种人只存在一个心识刹那。他们是体证了出世间法至少一次的人，毫无疑问一定证入涅槃寂静。因此他们为人类连接到无为的寂静和实相。此四双八辈具有很好的戒行、定力和观智，所以可以带领他人很有信心地在解脱之路上前进。他们对其他人来说既是一种鼓励，也是极有价值的具有实修智慧的资源。他们还非常慈悲，所以是这个世间的无上福田。

不过实际上我们不会知道谁是四双八辈，因为他们并不会表示出来。所以说有这样的人存在，是出于信心。因此最好是我们修行直到成为四双八辈。另一方面，戒行清净、努力修行、能做为好榜样又能鼓舞人心的人，可以做为随念的所缘。

古代石窟，印度·比哈尔邦（Bihar），1996年

这是七叶窟（Sattapaṇṇi Cave），是佛陀入灭之后，阿罗汉举行第一次结集
的洞窟。有一次地震将洞口封上了，但我站在那里，可以清晰想象长老们出于
慈悲，聚集一处，要为后世保存圣教这无价之宝。我也好奇多少人会懂得感恩。

按经文，忆念的僧宝的功德是：

i. 善行道的是世尊的声闻众（行清净之道，即法和戒之道）。

ii. 正直行道的是世尊的声闻众（行直接之道，中道，不被烦恼弯曲之道）。

iii. 真理行道的是世尊的声闻众（以真理，亦即涅槃，为目的地之道）。

iv. 正当行道的是世尊的声闻众（值得尊敬之道）

v. 即四双八辈，这是世尊的声闻众，他们是

vi. 值得供养者

vii. 值得供奉者

viii. 值得布施者

ix. 值得敬礼者

x. 世间无上的福田。

如像前面两个随念，开始是有声念诵，然后是内心默诵。当具有信心和尊敬的心识连续流转，就到达近行定，可以进一步修观禅，如前所述。

寂止随念（Upasamānussati）

我是在早年的一本小册子中初次认识到这个禅修方法。它建议你复诵「寂静」一词作为练习，这就足以带给你寂静。尽管我当时觉得可行，但认为太简单，并没有去修习。可见对重要的教导，我们多容易只看它表面上的意思。

多年过去了，我现在有了更多经验，认识到这一修法既是最深刻的，也是非常直接的。结果我就为此发展了一套实用的修法，有一天我很惊喜地发现它在《中部》的《摩罗迦大经》（Mahāmalunkya Sutta
）中提到。不禁让人感叹，经中提到的殊胜的方法多容易擦肩而过，没有好好利用！

在《清净道论》中，这种方法叫做寂止随念[49]
。「寂止／寂静」指的是涅槃（无为界）。所以在这个修法中，我们有系统地忆念涅槃的特质或功德，直至达到近行定。因为涅槃的经验只属于证道的人，只有这些圣人修寂止随念才达到完美。然而并不是说没有证道的人就不能修它。如果你（对涅槃）有正确的观念和理解，尽管只是概念上的，修寂止随念也可能让你达到近行定，并得到很多益处。

和平纪念碑，马来西亚·砂劳越，20世纪90年代早期

这块和平纪念碑是日本人为第二次世界大战期间在砂劳越牺牲的
军人所立。那时砂劳越属英国殖民地，现在则属马来西亚。整块
碑刻的是「和平至上」，上方的中文字是「塔」，在此是「碑」
之意。另有两个没有在照片中出现的中文字是「和平」。我特别
喜欢这个碑，因为佛陀说：「涅槃是无上的快乐。」在此意义上，
和平系指涅槃。

为了利益禅修者，我制定了这个方法的禅修指南，分别放在不同的题目下面，和相应的修行层次对应。从这里可以看出，这种止禅和观禅的培育是多么相近，在有些地方，二者实不易区分。

这六个题目是：

    （1）纯观禅
    （2）预备寂止随念
    （3）寂止随念
    （4）寂止随念引导的观禅修习
    （5）出世间寂止随念
    （6）将寂静延伸到世间法的禅修

1-4 任何人都可以修习。

5-6 只是那些体证了无为法的人才可以修习。

1. 纯观禅

观禅从本质上讲是寂止随念，因为其目标──涅槃──是以寂静为特相，这是离一切生灭法的寂静，究竟的寂静，真正的寂静。尽管《清净道论》说，忆念涅槃的功德只是概念性的，但它却能够引生伴有正定的正见，能明了真正的寂静。但真正的寂静只能随实际经验生起，这只有修观禅才有可能。当你看到诸法的刹那生灭是苦，而其寂灭是寂静，而这种寂静的显现是伴随对有为法的无住和离贪而来。这也证实，只有以究竟真实法为所缘进行观照，才能证得这种寂静。观禅执行清除、增强、磨锐和引导正念的所有功能，使得观智能够生起。如果没有从观禅培养起来的足够力量，心就不可能超越束缚我们于轮回世间的力量和因缘。最终，就是这种观禅深入诸法如实知见，引生真正寂静的证悟。

2. 预备寂止随念

要增长内心的寂静，就必须先放进种子。这种子是一个谦卑的开始，是最一般意义下的平和的心态，也是自问无过失的结果。我们常常在心掉举时试着专注，希望它能够静下来，却发现很难做到。最好在一开始就确保内心有些寂静。

要修基本寂止随念，必须首先祛除五盖。如何辨识并处理五盖，在五盖的章节中有相关的讲解。有效地克服五盖之后，我们方能唤起一些内心的寂静。一开始，寂静可能和外在因素有关。

你会问：「什么是寂静？哪里可以找到寂静？」

答案可能就在静默中。那么你可让心安住于静默，让寂静积聚力量。接着你可以重复同样的事，即让心安住于安详的环境之中，如森林、圣地、宽广而视野开阔的大海，或者丘陵或山脉的景色。寂静同样地会积聚更多的力量。湖面映照的月光、灵性的一位修行人或一个宗教的象征物，都可用来用功。

然后你可以向内继续用功，看看一个舒服的身体姿势如何带来寂静，随即让心安住其上。这将会激发身体进一步放松，带来更深的寂静。

下一步你可前进到心所法。其中之一是放下或离执心所。另一个是清明。随着寂静的增强，这些特质也会增长，因为它们是这些心所不可或缺的一部分。接着你可继续前进，看到微妙的喜悦出现，然后看到平静、宁静、沉静。至此，我们正在接近禅定的根本点。当你到达这种程度，可以说达到了相当可观的定力水平，足以切换到观禅训练。

3. 寂止随念

《清净道论》在寂止随念标题下叙述了这部分内容。论文中提到此随念说，法──无论是有为或无为，离欲（virāga）为最胜，即是

        i.   骄的粉碎
        ii.  渴的调服
        iii. 阿赖耶（执着）的破灭
        iv.  轮回的摧碎
        v.   渴爱的除去
        vi.  离欲
        vii. 灭
        viii.涅槃

还提到另一个供随念的清单：

        i.    无为
        ii.   谛
        iii.  彼岸
        iv.   极难见
        v.    不老
        vi.   不变
        vii.  无戏论
        viii. 不死
        ix.   安稳
        x.    平安
        xi.   未曾有
        xii.  无灾
        xiii. 无恼
        xiv.  清净
        xv.   安全处

在其最后部分提到，所忆念的这些素质具有深刻的本质，会将心带到近行定。而且此随念带来众多利益，诸如睡眠和醒时的安乐，被同道所尊敬。如果不能进一步证悟，一定会往生善道。

我还要加上，寂止随念极为有助于引导你的心到那终极的、无为的修行目标。我还发现，对平定一个人的修行过程中可能生起的具有破坏性的和混乱的心行，寂止随念是一个非常有效的办法。

我本人用于禅思的功德清单则是从《耆利摩难陀经》摘取下来的，后来我发现在 《摩罗迦大经》 中也有。

巴利文[50]是这样陈述的：

        i.    Etaṃ santaṃ （此为寂静）
        ii.   Etaṃ paṇitaṃ （此为微妙）
        iii.  Yadidaṃ （即）
        iv.   Sabbasaṅkhāra samatho （一切行之息）
        v.    Sabbūpadhi paṭinissaggo （一切依之定弃）
        vi.   Taṇhākkhayo （渴爱之灭）
        vii.  Virāgo （离欲）
        viii. Nirodho （灭尽）
        ix.   Nibbānaṃ （涅槃）

从放松开始到建立起基本的正念和宁静等这些准备工作完成之后，我们接着按顺序一个接一个忆念这些功德。这样从一个概念开始，然后产生一种心的状态（心法），或者将你带入这个概念所指涉的真实法。其目的不仅是达到某种定的水平，而且也为正念提供一个发展的方向。这些寂静的状态当以正确的观念持续培养，这样会将心识移向出世间的道与果。

下面进一步讲解这些功德，以及我常用来引导寂止随念的文句。

i.
此为寂静

 

什么是寂静？预备寂止随念给我们提供了一个初步的概念。如果我们曾接触佛法，对寂静的了解就会更深刻、精确，而且更管用。至此你应该已经达到某种初步的寂静。不断提起和重复一个词及其含义，你的心会进入越来越寂静的状态。这就像鼓励和放任心识沉入越来越深层的寂止和宁静并安顿下来。

在引导禅修时，我会说：「让你的心越来越宁静，沉入越来越寂静的状态并安顿下来，就像沉入越来越深的水中一样。」

ii.
此为微妙

 

微细和精妙与粗糙状态相对。粗糙是烦恼和不善法。善和纯净的心法则更微细和更精妙。欲界心为粗，色界和无色界心则更细。在层层上升的观智中，我们会经历从较粗的层次到较细的层次。

在引导禅修时，我会说：「让你的心更微细、更微妙，更轻、更静。变得越来越小，像精致的雪片随虚空的不断扩展变得越来越小。」

iii.
一切行之息

 

诸行是生命（诸有）的组成元素，像「乐高积木」或拼图游戏。这些是从各种因缘所生的法，它们互相影响。「想」使我们看到事物如其看起来那样，而「行」就像厨子做饼干一样造作出来，心就像一个工厂大量炮制物品毫无止境。很多都是无用之物，其余的比无用之物还糟。这一切像河流一样随时间而流转。有时像淤泥和垃圾，有时则干净得闪闪发亮，全都取决于因缘条件。在观禅中，你最终会认识到所有这些不过是很多杂音而已。它们像浮云和尘埃。它们也可能会很麻烦、很危险。有时情况非常好，但后来我们犯了错误，终于成了热锅里的蚂蚁。只要声响还在继续，就不会有静默，就不会有真正的寂静。止息诸行就是停止所有这些杂音。不再造作并编造故事。不再建更多的房屋。就像关掉轮回大厂的电源开关。停止所有的工作，到达完美和永恒的止息状态。

因此在引导禅修时，我会说：「愿心停止造作有为的诸行。愿心不要在这些有为法中寻找真正的皈依和安歇处。」

iv.
集之寂止，一切依之定弃

 

有取（upadhi）是产生有为的生命（诸有）的潜在因素。它们像种子，随眠好像意识中的燃料，连接一生到另一生。一旦有机会，它们就会发芽长出欲望的森林。尽管我们起先看不到它们，但我们知道它们的存在。只要有这样的认识，我们就能下决心清除它们。当你的正念和观智深化，它们会更加清楚，根除的越来越多。

因此，我们发愿：「愿心除去随眠烦恼，此为延续轮回生命（诸有）之依。愿心积聚起力量，清除这些，空掉这些，愿心为空。」

v
.
渴爱之灭

 

常说的渴爱有三种：欲爱、有爱、无有爱。它们都归结于有爱，其余二者是有爱的不同形式。这起源于对实相的无明，所以你会继续造作诸行。这涉及生命（诸有）之苦。观禅让我们认识到这点，而且有爱只会引发更多的苦。观禅让我们认识到，真理能够在我们自己之中找到，自然是自给自足的。我们不需要任何多余的东西，只需让事物如其本然那样。为了到达这样的状态，我们通常必须经过观禅修习而看见一切现象为无常、苦、无我。有了这种认知，我们就能放下，并看清渴爱的潜在力量。因此我们将心识深层的东西一个一个放下。涅槃被称做贪爱永尽。

因此，你在内心深处发愿：「愿我放下所有的渴爱——欲爱，色爱，无色爱；有爱和无有爱。」

vi.
离欲

 

巴利文virāga有时翻译成欲的消退，但我更喜欢过去的译法，译为离欲（dispassion）。然而我们必须注意，在佛法中的意义是说，它不仅仅是出离执着与妄想，还延伸至涵盖彼岸，包括涅槃，出世间的道与果及其相关心所。换句话说，它包括这样的状态：离执到了一切都不再执着的地步，具有强力的无执。当然这必须从对粗显事物的离执或离欲开始，如对违犯烦恼以及物质而言。然后我们进入到对细微的心念和宁静状态的离执。最后是从离欲到完全的无执而达到超越有为法。

因此，你在修行中发愿：「愿我的心放下、离欲、离执、无住，于一切事、于自己、于世界，皆是如此。愿我是彻底的放下自我者。」

 

vii.
灭尽（
Nirodha
）

 

一切有为法都遵循无常的定律。为什么？修观的人很清楚这反映了内在的更深层的真理。观灭就是观照五蕴即色受想行识。我们首先观到变化，随后是刹那刹那的生灭。待我们更加贴近这种流转，它会变得更快。灭的本质在第五观智变得清晰。真正的灭（无生之灭）只发生在出世间。这是究竟的灭。观察这点使我们放下。随着修寂止随念，你会赞叹这种灭，这有助于证灭的过程。

因此，当我们忆念灭：「色灭，受灭，想灭，行灭，识灭。放下，让一切按照自然规律灭去。让缘生自我概念的名色过程灭去。」

viii.
涅槃

 

涅槃的定义就是解脱渴爱，经典并非像有些人想的那样对此保持沉默。经典其实有很多描述，就这个禅修指南来说，我只选择一种描述，那就是真理。真理即当下实相。它是不变的法、不死的法，就在此时此地，那些具足正念和直观的人对此了然于心。

        《一夜贤者偈》中说：
        勿追于过去，勿愿于未来；
        过去皆已逝，未来仍未至；
        明觉现在法，如实善洞察，
        不摇亦不动，……

        「这是以正念如实观诸法，
        是清楚置身当下，
        是以开放的心态，
        让诸法如其本然地展现，
        让真理显现。」

4. 寂止随念引导的观禅

这部分有点像止观交替（yuganaddha）模式，即止与观携手共进。如果不可能，经典就不会提这种交替模式。如果经过训练，心识可能很快、很有效而且很精确。它可以很快从一个所缘换到另一个。那些所缘本身并不是截然分离的。从心和心所的心行造作，生起概念和想法，在如镜的正念反映之下，这些映像融入实相和转化为实相。

在此建议最好在达到第四观智生灭随观智的成熟阶段之后做这种交替模式的修习。也就是说，观禅的心行和五根五力的势头和流转都很清楚有力。这是一种推动力，将你推入未知领域。对一个博学又得到善巧教导的人来说，方向是清楚的。但并不是每个人都是这样。有很多所缘令人散乱又会骗人。烦恼很狡猾并会鬼祟而至。一点不善的念头都可能在关键时使过程更加复杂。

i. 我们可以在一开始便进行随念，或在中间当情况变得艰难时随念。这不仅能让情况平静下来，而且能提供更清晰的视野和方向。可以修个几多分钟，比如说十五分钟，让你回复到平稳状态。

ii. 随念过程可以按上述方法进行，但只用八种功德中我们觉得最有效的一个。直到成就定力、平衡和方向，然后切换回观禅。

iii.
随念也可以在观照观禅所缘时进行，这些所缘也就是我所说的「咕噜作响翻滚而过」，像河中的波浪和水流那样的过程。我们实际会看到，当你住于所缘够久，观的进展清楚地随所缘的转化一起进行。一旦通道通畅，水流会变得很有力量。这时随念过程停止，只有穿透性的过程。观的进展有可能一路向前到达出世间，甚至到第十六观智省察智。此智反观这个过程和它的所缘。这会在下一步运用。

5. 出世间寂止随念

希望在某个时间点，我们观智成熟，体证涅槃。从中出来之后，我们知道发生了什么。这句话本身是一个悖论。无为法是没有时间性的，不能是过去的。另一悖论是，这好像在说我们知道不可知的。知道本身就意味着心识有一个所缘，即意味着有为。但涅槃是无为。所以我必须承认我讲的跟废话差不了多少。我说的话至多像一个普通人（绝不是学者）以其最单纯表达方式所说的一样。在《阿毗达摩》的术语中，证悟的过程被称作道和果的心路过程，发生在体证无为界──即涅槃──时并以其为所缘。随后是省察过程，它构成第十六观智，称为省察智。它经历出世间所缘——涅槃、道心、果心为其所缘。你知道这是欲界与智相关的善心。换句话说，我们知。

奇怪的是，在证悟或通过决意再入果定时，是安止定（appanā），那时没有能所分别（也没有像我们平常所理解的了知）。我们能知道的，是后来返照所知，这些更像留下的印象，以及建立其上的想法，甚至概念。在它发生的那一刹那，我们是不知道的。

要点是，首先，联系已经建立，所缘和印记将保留在心流之中。也意味着根除以邪见、疑为首的一些烦恼。下一个要点是，信心已经建立起来，不可动摇。一旦建立联系之后，那种体验或发生的情况可以重演。换句话说，出世间的所缘可以被重新忆念出来。这是很有趣的，因为它也可以是禅修所缘。证悟之后的所有这些（重演）都是由入定之前的决意所引导。通常禅修者会通过决意再次进入这种重演或果定，并驻留更长时间，然后到下一步，放弃它以获得更高阶的圣道。他做出决意，诸如「愿我比以前更清晰地体证最高的法。」在我们到达更高的圣道之后，这种过程将再次重复。然而我注意到，要是做出决意，更清晰地省察出世间法，结果会更好，也会更理解达到入流果后所应做的修行。当出世间法的本质清楚地印记在心识里，甚至到平常和世间层次的心识，就会在净化、升华和转化过程中起巨大作用。

所以当我们不断重复决意以得到

i. 关于证灭期间和进入出世间层面的更清楚的图像。当我们出来的时候，你会得到更加清晰的印象。你还会继续做决意。

ii. 对它有更加丰富多元的印记。

这些全都是直接忆念无为寂静的功德和特质。它们可以是任何八种被忆念的涅槃功德或其他功德。我们建立起来的印象和概念也会在后来成为进入彼岸之门。但我们须随时记着，这些只是留下的印记和脚印。门的那边是不可描述的，而且在那一刹那是不能知的（按通常意义讲）。此门就像一个孔洞，鸟从这里飞向自由。我能描述最接近的词是解脱／自由。

最后，因为万事万物都是法、现象或自然真理，和实相有关（尽管有些比较多），所以通向解脱的大门也如万法之多。我们或许就在很平常的情况下，甚或在最不可能的情况下，修观禅和寂静。这就把寂静延伸到世俗世间来了，这正是下一部分寂止随念的内容。

6. 将寂静延伸至俗世间的禅修

i.
在一切中见法和真理

 

直接体证过出世间法的人不会疑虑实相是什么，别的一切都褪色成为次要之事。然而这种明了性有时还会被掩盖，需要时间成长壮大。不过此人再也不会退转了，就像奔向大海的大河一样。你不可能永远否认就在我们眼前、鼻子底下的那样显然的实相，我们可以努力加速它。时常提醒也使你保持继续往前走。你必须不断在事物中观察实相。初学者将心引向三共相，资深的禅修者将心引向法，即真理——虽然如此显而易见，但别人却看不见。这依靠作意心所（manasikāra）引导其心契入所缘。随正确的如理作意，所缘、心和心所一起成为究竟离欲。它就在那里，在你前面，在你后面，在你周围，在你内外——那不可言说的真理。初看似乎矛盾。另一实相怎能和这个实相共存？心在一个时间只能摄取一个所缘。不管多么有道理，这些全是想法和概念。实相就是实相，一再看见它是毫无疑问的。真理至高无上。为使讨论立于安全之地，我们可以说我们尽最大努力尽可能贴近和精确地观察那究竟实相。观察善巧的话，就可以是无为界。一再这样用功将使你保持在圣道上，无论何处，即使是在厕所！

ii.
突破障碍

能够认识并承认障碍并不容易。这意味着我们必须突破自然现象和我们内心感知的最微细的障碍。就像厘清常见和断见的界限，相当于让看不见的看见，或者令看见的看不见。在禅修中，我们必须首先修习分别最微细的层次，然后看清它们的合和，即这些自然现象间的彼此关系或因缘关系。开始是分析思惟，接着是直观体验。它们最后全都很干净利落地归于三共相——无常、苦和无我──所表现出的自然实相。那样的名色过程的流转正是构成所有经验的基础。但是仍然存在大苦和小苦之分，大福和小福之分。当寂灭来临，一切皆止息，一切有为法构成的障碍亦将止息。

从那种究竟法出来，我们于是能看到一切事物的两面，以及超越这两面的现象。这是因为现象及其现象之间的关系比从前都清楚。这也是它们之间的联系。它们的分隔并不像所想的那么大。一再清楚地观察这些，有助于突破障碍。这种认知有助于促进转化过程。

例如，心和心所更象是这样的状态：同时相同又不同。这同样也发生在名色过程，外在与内在亦然。三共相也会被认为是一（相）。最后烦恼会转化为美心所！！因此，我们可以清楚地看到，在生命（诸有）之根发生的由观禅而来的净化也能在日常生活中发生。我们也会似乎同时既在轮回世间又在涅槃中。这似乎是矛盾的，因为对理性的心来说这是不合理的。我们不是看起来同时在看和听吗？这意味着有余依涅槃（Saupādisesa
Nibbāna）显现在日常生活中？还是仅供思考的资粮？不，体验是无可取代的，但突破这两者之间的障碍会创造奇迹。我们不必牺牲戒律规范的和谐和秩序，就有很多自由了。在宇宙之中，真理是站在秩序与和谐、爱与平静这边。这也是慈悲之花开放之时。这种心导向任何人，都会引领出他们最好的心灵层面。我发现，将正念观禅的修行导向外在众生就是慈心，这是要点。

iii.
在世间消失

何处是寂静？这个问题在预备寂止随念一节的开始就问过。一般人会说可在安静的地方找到它，或许在神圣的地方找到。更切实际的人会说这是一种心的状态。我们应通过禅修培养寂静。

佛法讲三种离（viveka）

a．身离

b．心离

c．离生命（诸有）之依

人们比较清楚前两种离。第三种是指我们此处讲的寂静──离因缘有（存在）的寂静，也是完全超越烦恼范围的寂静。通常只有培养了足够定力的人才能进入，因为只有在安止定层次才能发生。但如果有善巧，我想也可能在日常活动中做到。还是一样，它靠如理作意的善巧精准地确定边界，并在有为法和无为法两个不同的世界之间进出。你只需精准地找到入口，认识它是一个无限可能性的孔洞，将完全开放的观之明觉滑进里面。这就像让心自由，放飞的心鸟就消失在虚空中。

我记得我的阿毗达摩老师一度开玩笑说，如果有人问你：「涅槃是心法还是色法？」你可回答：「心法。」如果他又问：「真的？」你就回答：「不。」如果现在有人问我：「你说涅槃是解脱的心？」我会反问：「什么心？」

这又把我们带回到我最喜欢的引文：

    离欲是道，解脱是果。

死随念（Maraṇānussati）

一位罹患绝症的老修行曾说，死亡是他遇到过的最好的老师。这值得铭记在心。我们很多人确实需要某种强烈的东西来唤醒，希望不会太迟。然后我们会问自己，我们这一生中所做的或应当做的事中，有任何有价值的吗？我们应考察最根本的事而不是争论次要的琐事。这关系到我们认为什么是最有意义的事，并尽最大努力去做。当死亡来到门口，有两件事变得很重要——慈悲和智慧。禅修是成就这些的重要方法之一。尽管禅修不见得总是愉快轻松，但有些事更是乐少、难成，而且没用。

经典的禅修手册《清净道论》采用一组禅思方法有系统地用功，最终会带来富余的定力。我从中发展出一个更简单的方法，既是激发紧迫感的方法，也是培育观禅基础的初步定力。

在此建议不要思惟亲爱的人（因为悲伤可能生起）或敌人（因为幸灾乐祸的心可能会生起）或中性的人（因为可能会漠不关心）做为禅修所缘，而应该思惟我们熟悉他生前的人，包括他的喜乐与悲伤。我们如此思惟：「他过去是如此有活力，现在他发生了什么事？他现在在哪里？他的一生做了什么？」答案很显然是：死亡做了该做的事。我们继续忆想这个人，反思：「死亡来临，他的命根断绝。」我们最好看见过他的尸体，不然墓碑也行。注意那种肃穆和静寂。只要具有正念和接受现实的心态，任何情绪和恐惧都将化成平静。

这八种禅思的每一个都有其独特的意义，都可以一再重诵。死亡可以教我们很多课程。简言之，它们是：

(1) 死亡是杀戮者：就这个意义而言，我们思惟死亡总在四周，伺机夺走我们的性命。继续像上面那样忆想那个人，你重复「死亡将至，命根将会断绝。」然后思惟己身：「对我亦是死亡将至，命根将会断绝。」这种禅思让你觉知死亡一直存在。

(2)
死亡是兴盛的毁灭者：再忆想前面作为所缘的那个人。思惟他一生所积聚的一切，他的财产、他的地位、他的生活、他的父母、妻子、孩子和情人，以及所有他获得的知识。当他死亡，这些又如何呢？他不能带走。只有业随身。忆想他并思惟：「死亡已至，他的命根已经断绝。」再次思惟己身：「死亡将至，命根将会断绝。」这种禅思有助于放下所有的世俗名利。

(3)
死亡发生于每一个人：当我们再度思惟所缘，也要思惟其他众生如何像他一样曾死、将死或正在死。从伟大的人到地位低下的穷人，从年轻人到老年人，从梵、天到饿鬼、畜生，所有众生都会死。这样的禅思有助于你放下傲慢、自私和青春年少。再次思惟己身：「正如所有的众生曾死、正在死、将死，我亦如是曾死、正在死、将死。」

(4) 身体危脆，与其他众生共有：这个禅思思惟身体是很多众生之家，诸如蠕虫、昆虫等等。因此它可能不久就会败坏，死亡将至。如果我们知道这些对一个活人的危险，坦承为宜。再次，要思惟己身。这有助于不再执着身体为我、我所和我自己。

(5) 死亡与生命危脆有关：我们思惟各种死亡之因。或缺氧而死，或饿死、渴死，或因病而死，或路遇车祸而死，或中毒、或被谋杀，或死于老年，从梯子上摔下来，在喉咙口噎着。我们也可能由于身体内四大不平衡而死。有无数的可能性。想想那个人是怎么死的。然后再想到自己。

(6) 死亡为无相 （无征兆）：这是让我们忆念不知道死亡何时来临（时间）、何处和我们相遇（地点）、如何死。死肯定会来临，我们应做好准备。这让我们生起紧迫感，趁着还有精力，赶紧做我们能做的事。思惟死亡会在任何地点、时间不宣而至。

(7) 以寿限思惟死亡：这里你思惟人能活多长。很少有人活过百岁。很多人如今活不过七十岁。这个人死于多少岁，我能活多长？我现在是多少岁。生命是不确定的，死亡是确定无疑的。

(8) 从刹那的短促来思惟死亡：此处我们在一刹那中看到死亡。在所有自然的无常过程中，灭的此刹那[51]
标志着死亡。注意并观察它，亦即探寻无常的本质本身。这里连接上了观禅。我想当我们能做到这点，至少已经进入近行定的层次，五盖已被镇伏。

我做了一番分析之后，认为可以把上面几条进行组合以达到简化，便于用作观禅的预备禅修。

        1.死亡为杀戮者。
        2/3.和已经死亡的人就财产等做比较。
        4/5.寿命的危脆可以包括身体与其他众生共有一节。
        6/7.死亡的无相和寿限。
        8.刹那死是名色过程的无常。

死亡确实是一种内在真实法──即无常真理──的展现，它原本就在自然界的流转之中。所有有为法都要经历生、衰、灭。一期生命的死亡是一组基于业果、称为有分心的现象之灭。实质上，死亡是一切法的灭的阶段。我们被教导要保持正念直到最后一息。要能做到这点，即意味着我们必须要有准备，这即是说要多修习。在观禅修行中，我们反复这样用功。观察现象的变化和生灭是观禅不可或缺的一部分。对此深透的观照，很清楚会引导我们超越生死的证悟。

最后，为达完备，有必要提供一些偈语，供培养死随念的定力时，亦即以已故的人为所缘时之用。

        Adhuvaṃ jīvitaṃ 人命为无常
        Dhuvaṃ maraṇaṃ 死亡是必然
        Avassaṃ mayā maritabbaṃ 我死难避免
        Maraṇapariyosānaṃ me jīvitaṃ 命以死亡终
        Jīvitaṃ me aniyataṃ 命为不确定
        Maraṇamṃ me niyataṃ 死确定无疑
        Aciraṃ vātāyaṃ kāyo 不久此身体
        Paṭhaviṃ adhisessati 将会躺地上
        Chuddho apetaviññāṇo 空空无意识
        Niratthaṃ vā kaliṇgaraṃ 无用如焦木
        Sabbe satta maranti ca 众生正在死
        Marimsu ca 亦或已经死
        Marissare 亦或将要死
        Tathevahaṃ marissāmi 我亦将赴死
        Natthi me ettha saṃsayo 对此不存疑。

身分（Koṭṭhāsa）

 

在这一修法中，我们按顺序思惟身体的各部分。经典是这样解说的：从思惟「于此脚趾以上，发的顶端以下，及以皮肤为周围的身体，充满种种的不净」开始。这一禅修方法属于培养不净观，培养一种离执的素质，以克服对身体的贪爱，同时培养定力。因此这适合贪行人。从实践中我们知道，专注于这些身体部分的定力很强、很纯净的心，也能使这些部分健康并治愈病痛。这种方法的优势就是直接简单，至少一开头是这样。随着念诵，我们对身体各部分一项一项地观想。总共有三十二项，分成了六组。我们从第一组开始，即A组。即便只是这样用功，也会有殊胜的结果，经典中流传下来的故事告诉我们，比丘仅在念诵阶段就达到证悟。

人骨教堂（Bone Chapel），捷克·库塔纳荷拉（Kutna Hora），2007年

离布拉格不远，有一个联合国教科文组织（Unesco）指定的文化遗产
地塔纳荷拉。当地有趣的地方是人骨教堂，从水晶吊灯到酒杯，全都
由人骨做成。倒不令人毛骨耸然，反倒有一种解脱的氛围，如同得到自由。

分组是：

A.（1）发 （2）毛 （3）爪 （4）齿 （5）皮

B.（6）肉 （7）腱 （8）骨 （9）骨髓（10）肾脏

C.（11）心脏（12）肝脏（13）肋膜（14）脾脏（15）肺脏

D.（16）肠 （17）肠间膜 （18）胃／胃中物 （19）粪 （20）脑

E.（21）胆汁 （22）痰 （23）脓 （24）血 （25）汗 （26）脂肪

F.（27）泪 （28）油脂 （29）唾 （30）涕 （31）关节滑液 （32）尿

七种把持善巧：

    （1）口诵
    （2）心诵
    （3）颜色
    （4）形状
    （5）方位（确定在身体的上部或下部）
    （6）处所（相对于其他部分的位置）
    （7）界限（特定部分的分界）

十种作意善巧：

    （1）以次第作意
    （2）不过急
    （3）不过缓
    （4）除去散乱，心不离业处
    （5）超越概念，专置其心于厌恶之中
    （6）次第撤去对不清楚部分的作意
    （7）生起安止定
    （8-10）不时注意平衡诸根和觉支。最后这部分很清楚是观禅修行。

以第一组A组为例。你顺序念诵：发、毛、爪、齿、皮。一部传统的典籍提到这样念五天。然后逆序念诵：皮、齿、爪、毛、发，又念五天。

最后，我们按顺逆进行，从发到皮，再逆着从皮到发。这又是五天。此后你念诵B组，顺序五天，逆序五天，顺逆序五天。下一步，A组和B组合起来，顺序、逆序、顺逆序各五天。对新的一组C组，以及C、A、B的组合重复这一过程。当整个工作完成，用时五个半月。

通常你希望能观想所念诵那部分身体的图像。我们可能没有见过某些部分，可去找一本有好图片的解剖书。但让我们先回到由五部分组成的第一组。它们显然在身体外部而且可见。依次念诵，随着诸根平衡，定力会生起。那些不清楚的部分可以略掉，结果我们可能只用一个部分。

这个修法的有趣的一点是，这个所缘可以在三个方向发展：

1. 颜色可以作为遍处观想的颜色。

2. 做为不净观的观想。

3. 做为四界差别观的定义。

如果我们希望培养对身体的离执，但是这种观想无法生起，那么建议你通过下面五种方法来激发它。

这五种方法（以头发为例）是：

    （1）颜色，例如，想象黑头发在粥上面。
    （2）形状，例如，想象头发像油油的黑线。
    （3）气味，例如，想象多汗的、没有洗的头发。
    （4）依处，即它依赖于脂肪组织、油脂和血而生长。
    （5）处所，例如，头发像一个拖把在头顶。

当定力生起，如果修不净观，可以达到初禅；如果是色遍，可以达到四禅；如果是四界差别观，可以达到近行定。很显然，四界差别观最接近、也最容易转换成观禅，但任何止禅所缘都可切换到观禅。

四界差别

 

在《大念处经》中，我们可以在界作意一章下面找到这个方法。

……他如其住立，如其所处，以界观察此身。

……于此身中，有地界、水界、火界、风界。犹如熟练的屠牛者或屠牛者的学徒，杀了牛并坐在四衢大道，将其切成一片一片的。也是这样……他观察这个身体……。

首先，对四界的特点或性质进行全面的思惟。

（1）地界──固体的、硬的、刚性

（2）水界──水的、液体

（3）火界──火的、温暖、消化的、燃烧的、能使成熟的

（4）风界──气态、气态的、移动

以适当的思惟和观察，我们会清楚了解它们的意义。清晰分辨四界也使觉知敏锐，这在需要切换到修观时很有用。

因此你思惟前二十部分并从地界的角度来考虑它们。这些部分正是身至念列出的同样部分，即A到D组。这样把心导向每一部分并思惟，以头发的坚固性为例，你思忖：

1. 无思

2.（道德方面）无记

3. 空

4. 非有情

这一过程很明显会培养并加强无我观。

对于液体的十二部分进行同样的工作，从水大的角度思惟它们。以胆汁为例，它是无思、无记、空和非有情。

接下来，以同样的方式思惟火界。列出的火界的类型是：

（1）体温之火

（2）成熟和变老之火

（3）发烧之火

（4）消化之火

之后，以六种风思惟风界：

（1）上行风

（2）下行风

（3）腹内肠外风

（4）肠内风

（5）肢体循环风

（6）出入息风

当你这样有系统地思惟，可以达到近行定。五盖一旦祛除，就能轻松切换到修观。只要注意这一修法的特性就会明白，它应当很容易转换到观禅。然而对有些人，其中的思惟和考虑可能变成障碍。由于其中还有微细的概念，所以必须注意观照刹那刹那的变化，即三共相。

 

第二章 禅修与问题

 

生活中总是有问题，这是毋庸讳言的事实。禅修也是一样。但问题也有解决之道。这些问题在佛教的教义中被看成「苦」，也正是佛教要解决的问题。

我们禅修时会碰到问题。首先，我们会问：「我们怎么修这个法？」我们继续用功，还会遇到阻碍和盖障。于是我们会问：「现在怎么办？」此中有学禅的问题、有禅修中生起的问题，还有毫无直接关系、却仍在某方面有关联的问题，因为生活跟我们做的每件事都有关连。最后这部分的重点是讨论各种问题，所以给这一章取一个准确的标题有点难。或许标题改为「禅修者的问题」更好，但关系不大。所以这不是主要问题，因为很快你就会知道这一章讲什么了。你会有兴趣解决自己的问题，而不是有兴趣给这一章找个合适的标题。然而，你可能会感到失望，因为发现我并没有说到所有的问题，或说到但不够详尽，特别刚好又是你心里的问题。多数情况这一章仍只是对前面章节的讨论内容的一个提示。最后，你自己才是解决问题的关键。在佛法中，一切法无我，所以贪、瞋、痴三不善根也是无我。我们可以分别以智慧、知足／离执、爱／接纳来解决它们。

一次一位心理治疗师问我解决问题的两种方法。他说，心中有问题时，按他受过的训练，应该在心理学的层次去分析解决。但是在观禅中，他被告知不要去想，只是观察它生起然后灭去。那么他应选那一种方法？我立即告诉他选择第二种方法，因为他正在观禅的禅修营中。如果心理问题确实很严重，这或许不是最好的答案，但它确实有问题。在观禅修行中，处理问题是在生命（诸有）的层面进行。它直接到达生命（诸有）的根本——所有问题源头。要是问题很严重，以至于无法提起足够的正念让自己放松和安定，那么最好找一个人聊聊，比方好友或心理治疗师。幸运的是，我所见的禅修者当中，并没有多少人经常需要这样做。

各个问题会重叠，不容易把它们截然放在不同的标题下面。所以我采用一种简单的办法来分类，以使阅读简单、理解简单、书写简单。化繁为简，这是解决问题的第一步。

1. 初学者的问题

 

初学者是来学禅的人。他们的问题通常分属三类：（a）烦恼很强（b）诸根无力（c）缺乏助缘。

（1）烦恼很强

说所有初学者烦恼很重并不正确，但说他们想要禅修时都在手忙脚乱地面对烦恼，却并不为过。这种初始的「清除」过程必要而且难免，却很困难。这在前面讲「五盖」和实用观禅道理的「清除」过程的章节讲解过。例如，上瘾属贪欲，精神创伤属瞋恨，过分的评判和批评心态属于疑。拖延可以划在昏沉睡眠名下，但常常也列为掉举追悔之类。

当正念连续有力，这些问题就可以克服了。有时我们需要藉助适当的止禅，诸如瞋行人修慈心禅就是好例子。如果仍然没用，则有可能从一开始就没有得到正确的指导！

（2）诸根无力

如果下定论说所有的初学者诸善根无力也有失公允，因为很多人应当在来此以前就在过去的训练中或过去生中培养了这些善根。但如果这是他们第一次修观，那么他们就可能是有生以来第一次需要培育观力以成熟诸根，引导自己沿着八正道通向涅槃。解决问题的答案，就是正确的方法和技巧，在心可以跟随和接受的适当条件下，运用有组织、有系统的方式。接下来就是坚持激发观之正念，直到它自动而持续，然后在技巧和指导上再加一把劲，一切就上路了。

（3）适宜的助缘

再次，这七项适宜的条件在早先的章节中提到过。这七项是：

i. 住处

ii. 气候

iii. 食物

iv. 托钵的环境

v. 说话

vi. 姿势

vii. 人

如果不能创造适宜的条件，也必须寻找适宜之处，当然不见得能找得到最好的条件。至于内在的条件，不外乎信、进、念、定、慧这五根五力。一般而论，我认为最主要的关键因素是：

i. 善知识或老师

ii. 正信正愿

iii. 有利的环境

2. 非初学者的问题

 

非初学者是指至少掌握了观禅的基本意义和技巧的禅修者。他们应已获得了基本的刹那定和基本的无我观。因此，只要有相当程度的信心，假以时日，修行会更进一步。但能进步多少？他们都能证得出世间法吗？确实不是所有人都能，因为仍有很多阶次需要通过，很多障碍有待克服。但你不会因为有可能无法证得出世间法就停止修行。我们修行是为了离苦得乐。人在旅途，必须爬山涉水。你可以把它们看成障碍，也可以看成修行道路的一部分。有正面的态度就会有所不同。遇到障碍只是显示还有更多需要学习。当然，我们仍然会把那崇高的目标记在心里，它是指路的明星。

（1）平衡诸根的问题

如果你射箭时站得架势不稳，很难正中靶心。同样地，若正念和定力不稳定，便很难培育观力。心过度精进时，便倾向掉举；心过度静止时，便倾向昏沉。进根和定根的正确平衡能确保正念正确的运作。就像平衡很好的轿车，在高速公路上能平稳前行。当心更加有力，烦恼若悄悄进来，就会变得更危险。这一部分在关于平衡诸根的一章里讲过（第三部分，第三章）。平衡真的是经验性的，就像平衡头上顶着的油钵。过些时间后，我们会知道如何平衡自心，但这可能需要些时间。这涉及到很多因素，我们很容易就忽视了其中一些因素。

（2）爱着障问题 (papañca)

因禅修中生起的愉悦和微妙的状态而生贪着、骄慢，并执持邪见，就叫作爱着障。只要培育了正定，生起的美心所会带来美好和微妙的体验，甚至会生起神通和出现神异事件。结果可能出现很强的执着、骄慢和邪见，这才开始成为禅修的真正问题。你可能处于一种入迷或疯狂的状态，可能需要很有力的东西才能让你醒悟。这可能让你非常困窘，或者长此以往最终成为真正的心理灾难。这已在「十种观染」一节（第三部分，第四章）讲过。

（3）生命存在的问题

这是根本问题，所有问题中的根本问题，它在一切活动的背后。像「我们为什么在这里？我必须经历这一切吗？」这样的问题，实质上就是生命存在的问题。这是因为我们把一些状况和事情认同为我们自己。但缘起的世间是不完美、不完备和不真实的。根本中的根本是愚痴。当我们深深透视这些因缘，我们就和某种非常错误的东西面对面了。显现出来的是令人迷惑和痛苦的混乱心行。这就像发现自己的心是疯狂的，或者整个世界是一场无意义的梦。

树根，柬埔寨·吴哥窟（Angkor），2006年

吴哥窟以顽强的大树在古老王国的废墟上盘根错节而闻名。
许多人叹为惊世之美。我则看到疏忽的故事。只要不照管，
贪、瞋、痴的烦恼就会生长壮大，以致摧毁精神修持的基
础。然而，我们可从照片中省思些好的方面：虽然需要时
日，大自然还是很坚韧。人类似乎越来越能毁灭，并破坏
了给予他们生命的地球。

如果乏人指导，结果我们可能感到沮丧，感到夹在魔鬼和深蓝色的大海之间。这是需要信心和鼓励来给自己打气的时候。要处理这种情况，没有比有经验的老师来指导更好了。这相当大的部分是关于处理「行苦」（saṇkhāra dukkha）的有关方法，这在以前的章节讲过（第二部分，第四章）。

（4）不如理作意的问题

作意决定了进入禅修业处及其助伴的心所。如理作意表示有正念和其他善心所。连续用功之后，可能获得正定。但正定可能有止无观，所以我们这里所关注的如理作意是洞见三共相。即使我们见到三共相，可能还是会施设出三共相的概念。各种禅相（nimittas）或观想出来的心相会自动产生出来。通常我们会在某个时刻执取某个所缘并且陷在其中。我们必须持续保持敏锐、清晰、开阔的觉知而如实观照，直到发展出最深刻的观。我认为描述如理作意的一个好方法，是巴利文atammayata，常译为非认同。它是这样的作意：不认同所缘为这个或那个，甚至不认同所缘是个所缘。

（5）和世俗世界的冲突

随着修行，我们所知的内在究竟真实法（paramattha
dhamma）越来越多，它们是世俗真实法背后的基础。我们还知道自己必须不断努力以达彼岸。在禅修营中努力比较理想，在世俗世界则有难度。如果事情不是我们希望的那样，就会有压力。所以我们不能要求太多，也要有耐心。我们根据情况力求最好的结果。有一些内容会在日常生活的正念一章中讲解。不过，接下来要讲一些冲突。

i
．「不是人」（无我）的问题

要试着懂得无我这件事本身，并非易事。这是由于我们以周遭的一切来确认自我的内心习性。一旦我们初尝智慧，就会发现自己和整个世间的习惯和思维背道而驰。例如，人们可能会想：「他认为自己不存在，他一定疯了！」在此我们必须懂得，别人可能不理解我们，和他人分享自身经验时必须审慎。别人认为你疯了可不是好玩的。如果我们以为他们是对的，那就真的开始有问题了。当我们有无「我」的奇怪感觉，周围的世界看似分崩离析。这类问题需要具有（佛法）的健全架构和理论，才能给我们着手的起点，并让理性的心接受并划分界线。转化的过程是渐进的，这是逐渐以无我的实相观代替我见。这是在两种真实（究竟和世俗）之间切换和运作的善巧，这两种真实发生于自己和他人。

ii
．调适的问题

这也像前面的问题一样，不同之处是它涵盖更宽广的活动领域。当我们从禅修营回来，发现世界不再和以前一样。如果禅修营时间很长，旧世界可能已不复存在。我们的价值观和心态可能已经改变。别人对你也变了。由于定力，情况可能被放大。你也可能非常敏感。需要一些时间才能调整回过去的情形，无疑在习性以及跟朋友相处方面都必须做出一些改变。

iii
．连续性问题

我们很自然会试着保持精进禅修期间所得的收获，但世俗世间较不利于深定状态。所以我们必须做出选择，决定什么优先、放弃什么。你首先必须接受现实，不要期望太多。有一点总比没有好。其次，应着重正念，而非定力，还是可以磨锐观之正念来培育更多观力。接下来，修行必须采取不同的形式。要适当地安排并计划禅修，理论架构和善巧是关键。这关系到我们将多少时间用于较精进的禅修——这是一种精神上的奢侈。是的，时间是重要因素。若不能空出时间，总是急急匆匆，正念就从窗口飞出去了。时间是可以节省出来、挤出来的。还有我们想要多少世间名利和多少心灵福佑的问题。最后，没有比有更多经验修行者的指点更好的了。

（6）大错

这是指高估的情况，这个错误并非少见。我们在书中读了很多东西，不禁想用自己的禅修经验去一一印证。这种期待与日俱增，时而高估，时而低估。原因在于，实际体验是一回事，关于它们的概念又是另一回事。这要靠找到一位能真正指导和印证的人。这人是谁呢？

对很多事做了错误判断并没什么大不了，但认为自己证得无为法的涅槃，就是另一回事了。只要对此强烈执着（最终并且常常会是这样），可就落入邪见了。这是很不幸的，因为这使你不能真正证悟。这种人也可以说是扮演上帝的人，所以是一种疯狂。因此若有这样的念头生起：「这是涅槃。」便需高度警觉。以正念标记：「想、想。」有人问：「我们怎么知道自己是否开悟？」答案是：「你绝对会知道，不过也有人自认开悟但却搞错了。」

真正的开悟可扫除一切疑惑。只要还存有一点怀疑，就不是开悟。因此更重要的是继续不断用功。老师不会给我们这种印证，他的职责是让禅修者保持用功。证悟是禅修者的事，只属于禅修者个人。还可确定的一点是，证悟之后一些特定的心的烦恼不复生起。它们已被连根斩除。为什么呢？这是我向那些认为开悟的人所提的问题。有时这一问之后，他们开始大汗淋漓。然而，无疑我们必先达到特定的条件之后，才能考虑开悟的可能性。

3. 初学和非初学者的共同问题

 

1. 脑部坚硬如石和其他身心问题

「脑子里有石头」是指这样的情况：头部的压力和紧绷增加，特别是在两眉之间和周边以及鼻子周围。初看似乎是太急于求成，也就是说过分努力却缺乏正念。压力因此逐渐积累，直到脑袋里似乎形成了一块石头。也许是因为很多人觉得压力和头有关。我们必须采取步骤来放松，完全地放松，直到诸根平衡。我观察这类事件之后发现，很明显有几个原因。如果你能把范围缩小到一个或几个主要原因上，就胜利在望了。然后需要时间来平衡这些状况。我还注意到，很多这类情况中，眼睛起了作用。只要人们的经验是「集中于眼」，即使观察身体的觉受本该用「感觉」，他们仍然继续运用他们的眼部肌肉。这就像一直专注电视或计算机荧幕好多小时没有休息。正念应不带强迫和紧绷，而仍然增长，理应如此。所以，我建议培养正念而不要让压力累积，特别是在头部和眼睛周围。

另一个不时看到的生理问题，就是发生便秘。有人说这是由于执着过去的某种东西放不下。看到这个问题在离开禅修营的当下就消失了，确实令人惊奇。要找到原因，好方法就是问自己：「我还有什么不愿放下？」

曾见有一明显的例子，就是持续咳嗽，声音不断从禅堂中传出来。观察这个过程就发现，很明显是由内在的冲突所引发。必须做出相应的选择。另一例是很痒并出现很多疹子，这是由于宗教价值观的冲突而引起。当我请此人改修慈心禅，症状就奇迹般消失了。我们可以继续举出更多例子，但这已经很清楚显示身心密切相关。我记得读到路易士•海耶斯（Louise
Hayes）的《自我疗愈》（Heal Thyself），很棒的是，她列了一个生理问题及其心理原因的关系对照表。

2. 心态问题

当我想到「错误的心态」，就想到思想狭隘和思想宽松。前者是限制性的。问题出在盲目的极端保守派和坚守宗派立场的人。「万事皆错，唯我独对」是典型心态。尽管严格说来，这种心态和禅修无关，但确实在禅修圈子里发生。人们常常赞美并崇拜他们的老师，这并非坏事。但只要有骄慢和无知，心态就会变得无法变通，限制了见识的扩展。另一类「思想宽松」的人则试图接纳一切事和一切人。他可能是大受欢迎的全才，却看不到互相冲突的现实，结果是困惑而缺乏清楚的方向。

还有完美主义者。有人说这些人受了最多苦，但我也思忖他们是否也是成就最高的；即便是，实用主义者还是过得没那么苦。要进步更快还得依赖其他因素，诸如个人具有的慧根。我个人认为完美主义者有种不现实的倾向，因为第二共相「苦」也可意味着不完美或不完备。如果你在不完美中追求完美，那就是自找麻烦了。观禅是解脱不完美之道，那么涅槃就完美吗？即使如此，除非你体验到涅槃，不然你仍不能确定。所以此时还是实际点好。

再来，还有冷漠的人。也许不是一开头就冷漠，而是在面对超乎自身能够接受或承受的苦时，会因此变得悲观或冷漠。激发信心和喜禅支将会使事情步入正轨。

这些问题并不容易解决，因为它们常常是个人固有的性格和习性，已经发展变化成了一个人心法的重要部分。我们必须做出自觉的、有决心的和持之以恒的努力来改善这种状况。

3. 业和魔

这部分进入了未知地带。业和关于世界的问题可划分到「不可思议」类。也就是说，它进入一种用思维的意识层次无法直接懂得的领域。业是其一，魔是另一个。人们确实觉得无法禅修或禅修无进展与此有关，或归咎于此。但如果这安慰得了你，我们知道它们一定和内在的究竟真实法和过程紧密相关。通常我们会先考察别的可能原因之后，才考虑这两种可能。

业的定义为主动的心行造作。有善业和不善业，分别产生相应的果报。禅修的重点是增上清净业。若禅修是修观，观禅正好就是通过明觉和智慧，从内心的烦恼和苦解脱。从明觉而有智慧，从智慧而有离执，离执又带来寂静。这里我们感兴趣的是，涉及修行的某种业及其果报可能有益或有害。身体会疼痛，残暴的倾向可能会浮现。若原因和基因有关，当然可以说业一定有很深的作用。当我们把范围缩小到问题的业因，那么我们也可能找到业上面的解决方案。其中包括：

i. 请求原谅所做的错事

ii. 决意并发愿在清净道上迈进

iii. 回向功德

iv. 作重大的功德

v. 培养强大的定力

魔和天神是通常肉眼看不见的众生。佛教徒承认他们的存在，很多佛陀的开示就是给他们讲的，或是因他们而讲。我们这样的修行人知道他们是真实的，就像我们一样真实。如果我们超越这一点，那么就只有究竟真实法了。但很多人看到的东西其实是幻觉，那么界限划在哪里呢？很多情况是可以置之不理的，但如果他们以恶魔附体形式出现，那问题就严重了。通常老师教我们把这些看做法尘，不要住心其上，像对待一切自然现象一样任它们自行灭去。如果现象持续并且认为是魔的想法非常强，那么或可求助于巫士（Shamans），对此我无可置喙。我相信，含藏于究竟真实法中的真理一旦被证悟，就能超越所有这些问题之因。通常，我们推荐诵经，而且多数情况下有效。例如，《阿嗒那帝亚》（Āṭānāṭiya）护卫经就是防止恶神的。

 

第三章 在日常生活中修持正念

 

不是很多人有幸参加相当长的精进禅修。很多人在几周之后就不得不回去照顾家人和挣钱糊口。这并不意味着他们放弃修行，只是他们在不那么有利的条件下修行。这样，可以预见到心的状态会有一些倒退，但我们会发现自己比禅修之前更强大、更快乐。与此同时，我们必须做一些调整。如前面所提，我们绝不能期望过高，而且必须耐心。只要通过一些筹划和安排，我们可创造出更多的时间和更有利的条件。一个良好的心态是把日常修行看做是积累「波罗蜜」和善业。

1. 在日常生活中创造有利修行的条件

 

a. 寻找合适的环境

通常的建议是安静、安全、方便、宽敞、有关人赞同。这些外在条件也是独一静处修行的条件，在早前的章节讲过。

b. 适当而且正当的职业

正命意味着谋生手段不违犯道德原则，诸如不犯杀生、偷盗、邪淫、妄语和上瘾的习惯。我们因为有很多时间花在工作上，邪命所积累的不善业会相当可观。反过来说，正命所积累的善业也会相当可观。谋职时可特别注意有多少时间可参加精进禅修。

c. 人际关系

有些关系我们可以选择，有些则无法选择。关于福德的开示中这样说：亲近智者，远离愚痴之人，尊敬应当尊敬的人，这每一项都是最殊胜的福德。我们的确有很大的选择余地，所以我们尽量要明智地选择和什么人往来。和什么人呢？具有信心的人、努力行善又有精进力的人、持续保持正念的人、有禅定的人和智慧的人。如果我们找不到这样的人，那么至少要是赞同的人。如果也没有，至少要是不会障碍我们修行或造成问题的人。至于必须一起生活的人，我们应当努力对他们产生正面影响。在最糟糕的情形下，找到出路以前，要不受影响，保持舍心。

d. 参与有助于禅修的活动

这包括通过阅读以提供良好的概念性架构和理论、做功德（如以慈悲为动机的慈善工作）、锻炼身体、保护环境（例如植树）、研读经典以更好理解修行的架构。

2. 在日常生活中建立正念

 

我想最重要的因素就是「别急」。急匆匆便失去正念，其余的烦恼和问题都跟着来了。

问题：在日常生活中修持正念与精进禅修中有何不同？显然，我们除了像在精进禅修中做正式练习外，还必须做很多别的事。很大部分的正念修行会在更加世俗的情况和所缘下进行。因此我们必须在同一时间做很多事——思考、决定、行动，并且牵涉很多复杂的行动和情况。但根本的真理是一样的——它们是名色过程的生起灭去。如果我们能正念观照它们，就是在继续培育心智。

注意一些区别：

在精进禅修营，所缘多为究竟真实法，动作放慢，常常在一个时间只做一件事，仅在需要时才思考和说话。在日常生活中，所缘往往多为概念法，动作常常比较快，同时做几件事，常常需要思考很多问题，讲很多话。

因此，日常生活所运用的正念多为总括的类型，它鸟瞰整个情况，同时看到着手处以及如何实行。关键是了了分明的觉知，如前所述。当某个重要的事情出现，其他事就被搁到一边，我们集中专注在所关注的事情上。这就像阅读和绘画，或者像倾听某人的问题。我们必须记着要放松而宁静，以确保最佳的正念，不然反而会累积压力。到了实行的时候，对目的和适合性的了了分明的觉知开始发挥作用。如果可能，我们也该包括对行境和无痴的了了分明的觉知。例如，讲话时，有正念地注意说话。确保所说的话具有好的、合适的意向。慢慢地讲，具有优秀演说的素质（真实、柔和、友善、有用、疗愈）。沟通交流在社会上和人际关系中很重要。任何时候只要可能，你可以抓住机会，进入略微深一点的止观培育。这种抓来的瞬间可能不过几秒或几分，但切莫低估。

所以，我们努力整天保持连续的正念，从起床那一刹那起，刷牙、如厕、吃早餐等等，直到上班。工作的时候，努力正念觉知所有办公室里的活动，直到回家。在家里，休息、吃晚餐、照料家务、禅修，最后入睡。

很多情形都像这样，正如人们说的，生活是一波未平，一波又起，总会有问题出现。只有进入涅盘，一切问题才能止息。与此同时，我们量入为出，并且尽可能愉快地做。如果我们能谨记发展心灵的任务是最要紧的事，那么其余一切都会退居次要。就这点而言，死随念是一个很好的提醒。我们需要运用自己的智能和常识──我们称为了了分明的觉知──来处理这些情况。我们也需要休息时间以增进用功的效率。

在日常生活中，正念并不一直是观禅的形式。我们常常也使用慈心禅和其他梵住的修行。有时我们修忍辱波罗蜜、诚实波罗蜜和戒波罗蜜。所有这些由于誓证寂静涅盘的愿力而汇聚在一起，不断累积而达到最终目标。

只要每天固定有一个小时或以上，我们便可以进行正式禅修，如同精进禅修营那样。如做得到，最好每天的时间一样长。在早晨，身心经过充分休息更好。如果经常修持一种或几种护卫禅（佛随念、慈心禅、不净观、死随念），内心会很快安静下来，然后可以进一步用功于观禅。

我们可能在日常生活中培育观智吗？我认为可以，因为根本的内在的真实法是一样的。刹那定可以在世俗真实的层次操作。只是需要那么一点点努力，就可令你超越概念法，走向真实法的层次，而这来自熟悉、习性，并善巧地将磨锐的、成熟的正念导向三共相：

（i） 无常

在六根门所缘的流转变化中可以发现无常。这是观看生命之河流过身心。

（ii ）苦

苦会在所有世间因缘条件的不圆满中看到——得／失，称／讥，毁／誉，乐／苦。只要有不圆满，就有不稳定和不可依靠，然后我们又能看到苦相之下的生灭过程，就像诸行和所缘的剧烈翻腾的波浪。平静最殊胜！

（iii） 无我

无我在世间看来是一种幻觉。我们的所知是表面的。事情总有更深刻的一面。我们自己就只是心的概念性创造。当我们看见并一片片分出这些基本组成部分或诸行，便再次了解内在身心过程之流，而我们必须穿透它。有为存在的真实法没有实质。就像看见自己在生命的剧院中如舞台上的玩偶。

深定引发深观，千真万确。但我们还得记住，正念的成熟度和敏锐性会起决定作用，否则我们如何解释有纯观、得解脱的阿罗汉？除此之外，说深定不能在日常生活中生起，也是一种错觉。它确实能生起，只是慢些。

匍匐树, 澳大利亚·塔斯马尼亚, 2004年

面对塔斯马尼亚哈兹山（Hartz Mountains）的强风吹袭，这棵老树
不得不匍匐于地。它活到这把年纪真是奇迹。有时候，我们只能在不
利的条件下修行，我们也不得不把身段放放低，而且保持足够的耐心。

 

第五部分 结语

 

传布光明

 

光明常用来比喻智慧，因为智慧开显无明所覆盖的一切。所以光明可视为智慧之道。智慧和慈悲看起来虽然很不一样，其实最终相连。例如，你会推断智慧的人同时也是慈悲的人，而慈悲的人也会有智慧。这两种普遍存在的力量是善的，而且相互关连。

1. 慈心禅和观禅

有人向我提了一个尖锐的问题，激起了我一连串的思考。「如果一切都无我，慈悲不是很表面很肤浅吗？」还可以换成这样的问法：「观禅修行会让人变成机器人吗？」

这两种素质——智慧和慈悲，跟寻求离苦的平静关系密切。所以这些困惑都只是因为误解了观禅和慈心禅之间的界线。首先让我们看看第一个问题，这是较从理性的角度来思考问题。我的回复是，这个问题是在理性思考层面，而不在真实存在层面。世俗和究竟真实的世界连在一起难分难解，事实上世俗是从真实产生的。因为若没有心来形成概念，哪里会有概念？你不可能管皮不管肉，反之亦然。这也就是说，只要有内在的和谐与平静，外在也会产生相应的影响。如果外在混乱，内在也会乱成一团。修行佛法是为克服苦，首先是个人层次。先不说修得圆满，若要修到尚称满意，我们必须到内在的、生命（诸有）的根本之处去解决问题。当我们修行获得了充分的内在平静，我们便能有效地用之于他人。

另一方面，慈悲从世俗的层次着手，令众生得乐，从这里继续跟进，而进入更深的层次。人们常说先修止，再以此为基础修观。然而反过来也是对的，甚至还可以止观双运。因此，慈心禅可以做为修观的基础，同时将慈心本身和观禅延伸到外在世界。我在修行和观察这个过程后，注意到观禅可以是慈心禅的延伸，反之亦然。我们会很容易懂得为什么观禅等同于对自己的慈爱。修观便是在做对自己最有益的事。毕竟，精神上的快乐才是真正的快乐。我们自己快乐，就能有效地将慈爱散发给他人。

反过来说，慈心禅也是观的延伸。首先，自心能影响他心。我们也知道一组人中一个或几个修得好的人可以影响其余的人，使其变好或变差。和这些人越接近，影响也就越大。这不仅是从外在发挥作用，如树立一个好榜样或坏榜样；也会直接从内心产生影响。当我们用正念、明觉和平静看着他人，不仅带给他人好的效应，而且带给他人好的素质。就像你对别人好，别人也会对你好。同样的，这样会令他们生起这些素质。所以也可以说，如果我们这样做，并有观智，其影响也会朝着这方面发挥。换句话说，由于慈心禅和悲心禅，观禅更容易传播给别人。

把观禅和慈心禅结合起来，无疑各自禅法会更丰富，而且相互成为助缘。同样地，这种情况也发生在人与人之间。

2. 教导观禅

 

有时我想，教禅和禅修，到底哪个难？你也可以思考各自的益处，二者无疑是相关的。不知如何修观，便不可能教好观禅。从另一方面说，我们可以教别人自己做得到的层次。至于观禅，我们必须至少达到观智初始的一些层次；不然的话，我们最多也只能介绍基本练习，并仅就理论上的理解来指导。不过我还是担心会以讹传讹。我当然不反对传布，只是想强调从一开始就须谨慎。

首先，我们必须懂得基本经文和教理。理论构架有助于修行。数世纪以来，禅师们设计了很多善巧的方法来引导学生。很多却失传了，但有些留存了下来，发展成了传承和宗派。所传下来的是技巧，有时也包括为什么要那么做的原因。但须记住，源头必须是观智本身。如果没有强大的观智，那些技巧也不会有效。这些技巧的基础可能广泛，可能狭小。广泛是说这些技巧有效适用于更广的范围和人群，狭小是说适用于较小的范围。特别适合某个人则是另一回事。这一切都依赖个人观禅证悟的深度和传布的广泛程度。重要的是，这种技巧要确实能令他人生起观智。

这怎能做得到？这是对他人的心产生作用。只有了解这个过程，指导才会更有效。所了解的包括：

a. 懂得自己的心和观智如何从禅修中生起

b. 懂得他人的心和观智如何从禅修中生起

c. 懂得引生观智的各种方法

就第一点而言，很显然不能盲修瞎练。理论基础知识有用，但很多所需的知识只能在禅修中生起，希望老师会告诉你为什么这样和怎么做。此后，很多是靠自己的常识。第二点主要依赖第一点。尽管心的运作遵循一定规律，但各人的心还是有很大差别。认为愚人和智者想得一样就是大错。尽管在重要事情上所有智者观点一致，但是愚人之间互不同意之处比智者还更多。每个人的心就像一个计算机程序。所以如果你想要插手别人的计算机，一定要找出一些有用的密码。良好的沟通使人际关系大不相同，教学需要健康的人际关系。要是做不到的话，我们干脆光读书就好了。

沟通可经由：

i.
身体沟通

有一次我在一个禅修中心，那里的人们手背在后面走路。他们就是这样教行禅，那里的老师也这样走路。老师若不在，助手也按照他的方式做每一件事，只是经验少很多。但身体的沟通确实在某种程度上告诉他人我们的心之状态。可能在某些禅宗传统中的修行就是基于这点。

ii.
语言沟通

语言沟通更接近表达内心。可以描述微细的心之状态。掌握语言才能懂得老师所讲，老师所讲的往往是暗示和习用语。语言是概念性的，仍然非常不直接。

iii.
心灵沟通

在这三种沟通方法中，心灵沟通最直接，所以如果做得到，这是最好的一种。心灵感应术应该是答案，但是我们身边没有多少这样的大师。退一步说，我们倒不必有这些强大的心灵感应力，你只需要对另一个人的感受敏感一点。从这里出发，你可以进一步知道他的心识状态，最终知道他的想法。沟通中有通道，也有障碍。真诚和慈爱可开启心灵。骄慢会排斥，瞋恨会驱逐。一定程度的亲近（不见得一定是亲密）也需要培育。

我们须考察完不同传承各种可能的技巧，要花些时间才能尝试完它们，以便看清每一种技巧的过失与优点。通常你需要首先深入一种，当你到达高层次或发现它不合适，然后你再进一步考察其他技巧。前者就像达到顶峰后，我们能俯瞰山下，以找出哪一条路最适合哪一个人。

iv.
禅修指导

我曾告诉某人，我不认为我是个禅师。她立即反应说：「喔，你是！你教禅，所以你是个禅师。」她的说法固然有道理，然而这是一种功用上的定义。而我的意思是，教禅不是我生活最重要的部分。教禅是我处在这个位置不可避免的一件事。我宁愿说我是和感兴趣的人们分享我的所知。此外，我还认为，人们把一个人看做老师，他才是老师。如果没人听讲，老师就只是一个幻觉。我还认为最好先把自己当做一位朋友来得好。

老师有很多类型。很多传承中都有上师（guru），被人当成上帝或佛之类的。我想有些人需要这一类的老师，而且会从中得到很多好处，但我也怀疑这一点。幸运的是，我所在的传承中，老师更像一个顾问或好友，而不是大师或老板。

接下来，老师有严格的，也有宽松的。尽管很多人需要第一种类型，但有人也可能没有获得什么良好体验就崩溃了。如果有选择，很多人喜欢第二种，这样的老师往往受人爱戴。然而，他可能无法控制那些极野的马。因为有这样的情况，老师会知道如何与何时该严该宽。

最后我要说，是学生还是老师，要根据情况而定。一个人的角色常随因缘而变。我们每个人有的事情知道得多，有的事情知道得少。做学生的若是考虑周密，往往是获益者。当老师的角色也是一个学习过程，还可向学生学习。一般而言最好是从他人而非自己的错误之中获益。这学习过程也可看成一种研究，不仅研究自己，也研究别人。当别人有进步，你就生出随喜心；当别人有苦痛，你就生起悲心。最终，你会交很多朋友，而且慈悲心得以增长。

朋友，瑞士·雪朗峰(Shilthorn)，2007年

这是我的一位好朋友来看我时，在雪朗峰拍的照片。我们已是近二十年的朋友，
一起经历了许多事。我们虽在马来西亚结识，但他现在大多数时间在中国，而
我人在欧洲。然而，禅修在我们生命中都是最重要的部分。我们的情谊如往昔
一样牢固。照片背景是伯尔尼高地（Bernese Oberland）三大名峰──艾格望峰
（Eiger）、僧侣峰（Monch）和少女峰（Jungfrau）。这起初是瑞士朋友告诉
我的，我最近才开始欣赏。明年我会去中国看他，希望照些更好的相片。

 

传布正道

 

现在是最后这章我必须说的最后内容。观禅将我们连接到彼岸殊胜的平静，也向外和他人相连。在这个过程的后一部分，慈悲就起作用了。每个人都可尽一分力，不在乎多少。确实，人无完人，烦恼在宗教圈子里仍然普遍，但这总比完全痴迷好。这里，至少不会每个人都盲目。

传布的法教是否成功，取决于修持的人。人们往往太早开始去教别人，而有些人则等到证悟深化才去教人。尽管后者更好，但他们仍然可以在此之前做些事。

其次，传布需要很多慈悲。掌控自己的心都很不容易，更不要说去管理别人的心。除了耐心，你还必须对他人的观点保持开放。宗派主义在宗教圈子里普遍存在，很容易认为自己的传统是最好的。即使一个传统在你生活的地方是最好的，但我们仍可谨慎为上，从其他传统学习。

慈心禅和观禅的结合很奇妙，可把快乐和平静之光传播给这个世界。二者是普适的素质，可以调整，使之适应任何文化和语言。在心智的层次，此二者可增长自、他的快乐和平静。

我常和朋友一起禅修，很明显（对他们）有很好的心灵支持和影响。这先会增进了他们的修行，然后他们就要靠自己用功了。个体的分离感常常就此消失。这一事实说明，结合两种禅法的修持和教导开展出（世俗谛和胜义谛的）两重世界中自、他进步的道路，这非常殊胜。

想想要是发生这样的情况：

当有人证悟了无为真实法，这是「自己」内在的最平静和稳定的法，他能够直接体证并将真实法和心识相连。他的无量心如慈心和悲心能将众生友爱地联系起来，于是又能将周围众生的心连系起来。效果如何当然取决于他的止观以及对方的接纳度。那样的一个人（他已不把自己想成一个人 [52]，只是如实觉知。）他会成为一个光明（智慧之光）的中心，慈爱和平静会散发出世间最殊胜的境界。

我还记得读过一本道教经典，其中说到最亮的光是看不见的。这就是此处所说的光明。只要智慧形成，就会显现于世间。

这就是同时修持观禅和慈心禅的赠礼。

 

由于以下捐赠者的慷慨布施，使本书的英文版得以出版：

Anonymous, Buddhist Wisdom Centre, Lee Lee Kim, Janet & Family, IMO Kim Yen Peng, Buddhasassanauggaha Society, William Wung, IMO Wee Hock Soon, IMO
Tan Boon Kiat, Mr & Mrs Fun Swee Pin & IMO Fun Sooi Soong, Lim Jee Kong & Lay Khoon, Mary Leong, Phang, Mee Ling, family and friends, Ng
Hoe Guan & family, Leong Kok Wai & Ivy Wee, Tong Sian Teng & Sim Kuan, Vong Nee Siong, Anonymous, Tan Ping Ping, Sasanavaddhanatthaya,
Karuna Friends SS2, Cheong, Ling Siew Toh & IMO Pan Swee Kew, Tan Bee Chun & IMO Tan Chuen Hock, Tan Yit Siew, Chua Woon Quan, Goh Heng Huatt,
Quah Chin Seang & family, Alison Cheok, IMO Lim Kim Hoo, Lim Lay Hoon, Gunaratana Memorial Library, Chong Chwee Fong & family, Chung Yim Hoong,
Cheong Thoong Fan, Chung Yim Hoong, Buddha Dhamma Fellowship Association, Lim Bah @ Lim Boon Chok, Eng Lai Hiang, Hoh Swee Chee, Tuen Foo Fat &
family, Sati Chan, Elaine Low, Cindy Wong, Ch’ng & family, Mdm Pang Siew Chin, Sayalah Canda Soba, Reverend Gavesi, Quek Jin Keat & family, Lim
Swee Hin, IMO Khoo Guat Cheng, IMO Lee Giap Oh, IMO Lee Sai Gek, IMO Lee Seng Teck, IMO Khoo Siew Keng, Bobby Ng & family, IMO Lim Bee Giak, Leong
Poh Chwee & family, Foo Kam Miew, Chow Meh Yeh, Margaret & family, Lee Keow Mooi, Choo Hong Hoe, Patrick Ng, Jamie Ng, Yap Suat Cheng, Hong Ai
Hua & family, Shirley Mei Young Chan family, Rob & Ling Moult & family, Chew Peng Huat, Lee Poh Luan & family, Lee Poh Yen &
family, Lee Theng Hai & family, Lee Theng San, Wong Yok Koon, Wong Horn Kong, Wong Horn Meng, Wong Jyy Shin, Liew Ah San & family, IMO Francis
Koh, Dr Yap Sew Hong, Jackie Chong, Jill Lum Yee Mae, Jack Wung, IMO Tan

Lye Aun, Wong Siew Yin, Tan Teck Kim, Chu Chee Kiong & family, Lim Soo Ting, Tammy & family, Jong Ah Wah & family, Jeta & Suresh
Gidwani, Mabel Wee, Low Chee Keong, Lee Boon Yue, Tan Kooi Seng & family, Hung Siew Cheng, Ng Siew Hua & family, Mdm Kang Bok Huay &
family, IMO Low Ming Pao, Chan Kwai Kiew & family, Choy Boon Kean, Chan Wing Aun & Bee Geok, Chan Kooi Fong, Cheong Sook Cheng, Tan Joo Lan,
Chan Siew Mee, Wong Teck Hua & family, Jong Li Joon, IMO Lim Mooi Lee, Chong Chew Fong, Tan Siang Chye & Karen, Flora & Dr Wong, IMO Lim
Mooi Lee, Yeap Ewe Jin & family, Yeap Ewe Juan & family, Yeap Ewe Joon & Yeap Chye Huat, Teh Siew Kheng, Lee Theng Hooi, Chiok Peng Liang,
Yau Mee Ying, Chiok Fui Ming, Chiok Wea Foong, Tham Wai Mun, Kok Siaw Foorn, Tham Kelly, Ian Taylor, IMO Yong Thye, Liew Pee Lian, Hor Tuck Loon &
Lai Fun, Amy Chew, Chua Ah Lah, Chee Mei Ling & family, Chang Lai Ching & family, Tham See Wing & family, Kieu Choon Lai IMO Kieu family
members, Ng Kim Choo, Janey Tey Khooi Heong, Yeo Lea Yan, Loh Koh Shuen, Koo Foo Mun, Koo Foo Seong, Hoo Kuang Shan, Loo Ie Hoon, Chong Chiew Kieok,
Christie Tan, Choo Siew Hwa, Oh Kim Loi, Mr & Mrs Goh Seow Kiong, Sam Kau Ling, Lee Kok Onn, Khong Kan Tak, Wong Keng Seng, Lim Sook Young, Wong Ah
Chuan & family, G.C Lim, Thomas Lim, Yew Lye Hin, Mrs Cheah Jit Hong, Mrs Wong Sin Wong, Chai Kee Yeong, Cheong Ah Yuen & family, Ng Kam Foong
& family, Cheng Yok Eng RM40 Chin Kian Hee & family, Chan Wing Thean, Chan Weng Khuin, Kong Tin Lai, Cheong Thoong Leong, Yuen Sau Lan, Tan
Chooi Suan, Lena Yeo, Yap Ah Tha & family, Ann Lee, imo Ooi Seang Boon, Sophia Ooi Jiun Li, Chua Guat Heong, Ng Chock, Chua Guat Kong, Tay Khim
Ann, Wang Wee Choo & family, Ang Thien Sze, Fam Ted Soon & family, Lim Sze Meng, Kim Lik Thai & family, Leonard Lim Lik Pueh, Foo Eng Hua,
Hong Ai Lee & family, Hong Oi Kiew & family, Lee Soon Ho & family, Lee Soon Yean & June, Patt Sue-Ann & family, Chan Lay Sim &
family, Mdm Khoo Ah Tiew & Children, Tham Ai Foong, Tan Kooi Ching, Lim Soh Buay, Tee Siew Hua, Simon Leong & family, Ng So Ha & family,
Leong Yuk Min & family, Moy Yun Leng, Koh Soo Hong & family, Quah Choon Siang & family, Tan Bee Choo, Tee Wee Sheng, Tee Wee Xian, Chiah
Pier Lan, Lee Pai Ying, Lim Siok Cheng , Chang Lee Min, Oh Li Ying, Lee Soo Hua, Roger Lim, Lim Yek Eng, Tan Yong Kui, Lee Ba, Lee Theng Swee, Lee Boon
Yoa, Sukha Labi, Jayasathi, Lim Jun Wei, Lim Jun Qi, Tong Yeh Ling, Tong Yeh Han, Chan Yoon Kee Slovak donors , Other European donors , Henrick Dahm

如果以上名字拼写有误或有遗漏，谨表诚挚歉意，并将于再版时更正。

 

中译后记

 

此书的中文翻译得以完成，首先要感恩慈济瓦禅师的支持，感恩禅师对海内外华人佛弟子的慈悲关怀。

此书翻译颇具难度，因为很多内容都是经验之谈，而非简单地对经典和注释的转述。禅师善用比喻引导读者了解深度观禅修行的经验层面；在翻译相关部分的时候，稍有疏忽就会使比喻走形。翻译小组也曾几度遇到难题无法解决，最终请教禅师才得到圆满答案。

简体版得以和大家见面，我为此感到由衷的喜悦。在翻译校对过程中，曾将此书部分内容在网络上和大家分享，很多人因此受益，都在期盼早日见到此书。虽然后期校对工作用了较长时间，致使简体版比繁体版晚出版一年多，但能够使法义更清楚地呈现在读者面前，大家的一切付出都是值得的。

简体版得以出版，特别要感谢慈氏内书学院导师隆藏法师。法师不仅为出版提供了资金和作了人事安排，还在百忙之中亲自对校样的排版提供指导意见。还要感谢促成并统筹此书出版的林谷居士，林居士对译稿数度仔细审阅校对，对书中部分巴利文、英文和中文的定稿提供了许多宝贵的意见；感谢陈小庚居士为此书义务进行编辑排版并安排出版事宜；感谢心道法师参与了早期的校对；感谢所有为此书出版而奉献的人。

这是我第一次参加翻译出版书籍，负责后半部分的翻译，得到了张贵人居士和雷叔云居士的大力支持和帮助，在此谨表达我个人对他们的诚挚谢意。

最后我要感恩我的同修和生活伴侣王青玲居士和我的父母。如果没有他们的支持，我就不可能投入这么多时间来翻译和校对此书。

愿将出版此书的善行功德回向给一切参与和支持此事的出家和在家众，愿一切众生分享此功德，愿正法久住！

译者 汤华俊
2014年8月

 

封底

慈济瓦禅师的《修观法要》（Essentials of Insight Meditation Practice）一书出版已逾十年，是修观的极佳指导书籍，为东西方禅修者所喜爱，很多人都期盼禅师的新作。

禅师的这本最新著作汇集了禅师在马来西亚、欧洲等世界各地几十年禅修和指导禅修的精华，包括许多实用的窍门和善巧，是突破修行障碍，培养正念，成就观智以至于解脱的不可多得的参考书。

对初学者，本书是着手修观并循序渐进不可或缺的指南；对老参，则能扩大视野并提供亟需的动力和激励，使修行和体验提升到一种更高深的全新境界。

 

致谢

郝妍娜（Visada Hao）、赵杰、王朝晖、胡冉冉、翁鄂宁、王允琦、青春旳’不羁（昵称）等贤友参与了本书网络版从繁体转换简体的校对工作，程俊源贤友参与了部分巴利文的校对，李中伟贤友修改插图，特别是郝妍娜贤友校对了很多章，又将全书重新排版，使全书的章节层次能清晰呈现在读者面前，在此一并感谢并随喜大家法布施的功德！

译者 汤华俊
2015年10月30日

 

回向

愿以此功德，导向诸漏尽！

愿以此功德，为证涅槃缘！

以此功德分，回向诸有情，

愿彼等一切，同得功德分！

善哉！善哉！善哉！

 

[1]
译注1：圣经中自东方携带礼物来祝贺耶稣降生的三位神职人员。

[2]
译注２：实相一词是英文ultimate reality的中文翻译，在《阿比毗摩概要精解》里翻译为究竟真实法，它包括色法、心法、心所有法和涅槃，是和概念法相对的,详细定义请参阅上述书籍。Ultimate
reality有时简略为reality，直译就是真实法，这也是本书采用的译法之一。所以本书中实相、真实法、究竟真实法都是指同样的内涵，只是为了翻译的简洁和流畅采用了不同的译法。对概念法和真实法的区分，请参看本书第三部分第四章有关内容。

[3]
译注3：意为并非盲信就可以解脱，而要体证实相。

[4]
原注：在这一类危险中，我们也可以包括其他的健康威胁，如环境污染、以及其他环境中的危险，如洪水泛滥的可能性。

[5]
原注：其中一些所缘很显然原是修习纯粹止禅的所缘

[6]
译注1：《念处经》只提到这两种受而没有进一步解释，各种中译本的译法不一样，这里的译法参考了《分别六处经》，见译注 3。

[7]
译注2：这对应《清净道论》讲的五种喜的刹那喜、踊跃喜、继起喜和遍满喜，稍后会详述。

[8]
译注3：根据菩提比丘的英译本《分别六处经》后面引用《中部义注》的说法，出离性的受是修内观生起的受，而世俗的受是与家有关的受，这两种受都是从六根生起的受。根据此经的经文，多受指的是前五门生起的出离性舍受，一受就是只有意门的出离性舍受。而且经中是指四无色定的舍受。这里的受是作为受念处的所缘，此书以此为例说明从多样性所缘到单一性所缘，最后超越这一所缘。「非认为同一」–
菩提比丘引用注释书解释说，它的意思是离渴爱。它意味着：世间人思维五蕴任何一蕴为我、我所等等，但实际却与此相反，因其不是我、非我非我所。中部注释书说它在此经中是指「至出起观」，是出世间道生起前的观智，实际效果就是舍离无色定的舍受和观禅的舍受。本书的第四部分第二章中讲「我认为描述如理作意的一个好方法，是巴利文atammayatā，常译为非认同。它是这样的作意：不认同所缘为这个或那个，甚至不认同所缘是个所缘。」

[9]
译注1：前心或后心。

[10]
译注2：《法句经》第35颂，叶均译。

[11]
译注3：所谓「后心观前心」。

[12]
译注4：喻心所。

[13]
译注5：喻心意识流转。

[14]
译注6：即水波、水性、水影。

[15]
译注7：见《清净道论》第二十说道非道智见清净品，又见本书第三部分第五章。十种观染即光明、智、喜、轻安、乐、胜解、策励、现起、舍、欲。系偏定而产生，以为没有烦恼或达到涅盘。

[16]
译注1：《法句经》第五颂。

[17]
原注：因此，有时称为非导向（所缘）的（undirected）。

[18]
译注2： 即《阿毗达摩概要精解》所指的有因生和无因生。

[19]
译注3：见《杂阿含经》265经。

[20]
译注4：择法觉支。

[21]
译注5：正精进。

[22]
译注6：中译本由台北橡树林2005年出版。

[23]
译注1：如油水分离般流转。

[24]
译注2：如水乳交融般流转。

[25]
译注3：开阔的觉知范围。

[26]
译注4：窄化觉知范围。

[27]
译注5：「正思维」（right-aiming），是英语对正思维直译的字面意思，在观禅中是寻心所。

[28]
译注6：有时会起鸡皮疙瘩。

[29]
译注7：如水上浮叶般轻，如气球飘飘欲「升」。

[30]
译注8：即觉支。

[31]
译注9：即色界心。

[32]
译注10：即急于求成。

[33]
译注11：即不当回事。

[34]
译注12：此十一缘与第二部第四章法念处中定觉支生起的十一项因缘条件完全相同，仅文字略有不同。

[35]
译注1：正在发生的名色法。

[36]
译注1：古译别境心所。

[37]
译注2：不论善恶，但并非存在于每一心中，与遍一切心心所相对。

[38]
译注3： 为缅甸人士，与戴维斯夫人（Mrs. Rhys Davids)合作《摄阿毗达摩义论》的英译本。1915年伦敦的巴利圣典学会出版，由于此书的出版引起欧美学者对《摄阿毗达摩义论》的研究。

[39]
译注4：见《清净道论》第二十说道非道智见清净品。

[40]
译注1：禅宗的说法是：「如人以手指月示人，彼人因指，当应看月。若复观指，以为月体；此人岂唯亡失月轮，亦亡其指。」

[41]
译注2：修观时觉察到一个一个的法生起，前一个法的生灭过程和后一个法重叠。

[42]
译注3：请参看第二部分第二章受念处的译注3，这里的多样性和单一性是指内观观照的所缘的多样性和单一性。

[43]
译注1：即四色界禅和四无色界定。

[44]
译注2：此处采用《小部‧如是语经‧第七界经》对两种涅槃的解释，而非《清净道论》的解释。

[45]
译注1：《清净道论》说烦恼有三种：

(1) 违犯性的烦恼（vitikkama-kilesa），即已导致造作不善的身行或语行的烦恼。又称为犯戒。持戒能够制止违犯性的烦恼，令它不能呈现于身行及语行。

(2) 困扰性的烦恼（pariyutthana-kilesa），即浮现在心里的烦恼。又称为缠。止禅则能镇伏困扰性的烦恼，令它不能呈现于心中，尤其是在禅那或安止定的阶段。

(3) 潜伏性的烦恼（anusaya-kilesa），即潜伏在名相续流（心流）里的烦恼。又称为随眠。智慧或观智则能根除潜伏性的烦恼。）

[46]
译注2：见《小部‧自说经‧第五品 苏那长老品》，佛说：「诸比丘！犹如大海一味，即为咸味，诸比丘！此之法、律一味，即为解脱味。」

[47]
译注3：见《小部‧自说经‧第二品目真邻陀品》。

[48]
原注：摘自耆利摩难陀经（Girimānanda Sutta）的一个译本。

[49]
译注1：peace一词指涅槃时可译为「寂止」、「寂静」。

[50]
译注2：经文为：「此为寂静也，此为殊妙也，即一切行之息，一切依之定，渴爱之灭、离欲、灭尽、涅槃也。彼住此处成就诸漏尽。」

[51]
译注3：一个刹那的生灭被分为生、衰、灭三个次刹那。

[52]
译注：即无我。

慈心禅

带来平静、喜悦与定力

Meditation on Loving Kindness

And Other Sublime States

慈济瓦禅师著

(Bhante Sujiva)

雷叔云译

休斯敦禅修中心出版

2015年9月

PDF下载

目次

版权声明 ii

作者 iii

译者 iii

目次 iv

前言 v

禅修的时与地 1

爱是什么？ 4

四愿 7

随念 9

慈心的利益 10

瞋恚的过患 13

宽恕禅 14

随喜禅 15

接纳禅 16

两类慈心的修习 18

五盖 27

定 31

定的因缘 34

禅定以及禅定自在 40

改变慈心之所缘 44

对一切众生的遍满慈 47

方位扩展的慈心 52

散发慈心的方法 54

慈心与四梵住 57

业是什么？ 64

在日常生活中修习慈心 68

慈经 79

慈心禅与观禅 88

致谢 91

版权声明

一、本书版权属休斯敦禅修中心所有，只要不擅加增删，欢迎任何单位或个人复制、翻印及流通，无需征得本中心同意。

二、不得以本书内容与版面设计进行任何商业牟利之行为。

三、希望获得本书印刷版的出版消息及其他佛法信息者，请点阅本中心网站。

四、欢迎助印或印行本书，亦欢迎捐助本中心各项弘法活动，请联系本中心地址或电邮。

休斯敦禅修中心谨启

2014年7月

联系方式

网站：www.houstonmeditationc.com

地址：7560 Harwin Drive, Houston, TX 77036, USA

电邮：hmc281@sbcglobal.net

作者

慈济瓦禅师 （Bhante Sujiva)为马来西亚华裔，不但指导禅修，同时兼为作家和诗人。1975年毕业于马来西亚大学获得农业科学系优异学士学位，旋即在南传上座部出家，献身于四念处智慧禅的教授。禅师在早年修习过程中，曾受教于中、马、泰、缅多位止禅、观禅的师父，包括知名的缅甸班迪达大师（Sayadaw U Pandita）。

禅师自 1982年起驻锡马来西亚哥打丁宜（Kota Tinggi） 山林中，在邻近新加坡边界的一座老橡胶园中创立“寂乐禅修苑”（Santisukharama Hermitage），邀请马哈希禅法的老师前来指导闭关禅修，教授正念观禅。

禅师通晓六国语言，除能说写流利的英文、马来文外，巴利文、中文（国语、广东话）、缅文、泰文等也都非常流畅。他酷爱森林和大自然，对文学、绘画、摄影也极有天份。1995年起他开始在世界各地教学，计指导过澳洲、新西兰、香港、意大利、瑞士、德国、捷克、美国、巴西等地一万名以上的学生，1999年也曾在美国教授阿毗达摩。2005年起常驻意大利指导禅修。

禅师的教学风格非常多元而灵活，善用止禅、观禅和中国禅宗的方法，适应每一位学生的独特需求，无论指导新学或老参都极富经验，深受学生爱戴。开示时，禅师往往进入禅修状态，由内心直说法义，无须思考与预先准备，许多禅修者参加禅师指导的禅修营，除为禅修训练之外，主要就是为了聆听开示而来。

禅师其他的著作有《智慧之树，不返之流——观禅的修行与进程》（The Tree of Wisdom, The River of No Return——The Practice and Development on Insight Meditation）、《修观法要》（Essentials of Insight Meditation Practice: a Pragmatic Approach to Vipassana）、《修观初阶》（The First Step to Insight Meditation)、 《出家人直说趣事》（Funny Monk’s Tales） 等；禅诗作品则有：心之声（The Voices from the Heart）、走动的鸢尾兰（Walking Iris）、林之风（Wind in the Forest） 等。

译者

雷叔云，台湾大学毕业，赴美留学取得图书馆学与信息科学硕士，现旅居加州，译有十余种心理、宗教、禅法领域的著作，在台湾、中国大陆和马来西亚出版。其中《生命不再等待》（No Time to Lose）一书荣获台湾第33届金鼎奖最佳翻译人奖。

前言

让心说话

多年前，史蒂芬曾希望我修订以前所写的一本有关慈心的书，迟至今日我才开始动笔，而且还在他百般相劝之下。耽搁如此之久，我也找不出什么好借口，也许是认为 没有好理由来做这件事吧！因为我还有好些事想做呢！譬如说，禅修。

而且，我还有另一个借口……我需要在此一课题上累积更多体验。上一版的内容虽然简要，毕竟立论还算正确，内容表达亦似乎充分完整了。

于是，我此刻住在史蒂芬父母的渡假小屋，位于法国普罗旺斯（Provence） 的利奇瑞其斯（Richerenches） 小村的边缘，坐在悬铃木下开始写下这几天自伯尔尼（Berne） 来此的心中思绪。

花了数小时，一路由伯尔尼来到这里。那天下午，简单用餐（吉特卡调制的）之后，我躺卧在床，打开心门，准备接收心的讯息，来重写这一本书。不久有一种轻快飞翔的感觉生起，接着是鸟儿飞翔的影像，起初这意象是白色的鸟，翼尖带蓝，接着出现了猫头鹰的影像，我注意到猫头鹰是这间小屋的象征……屋主对猫头鹰显然情有独钟，因为在挂画和陶制的摆饰上随处可见，甚至屋顶上也有一只陶土做的猫头鹰。显然有一只猫头鹰曾以此处为家，如今却踪迹杳然……这倒是少见。我将我所见的影像诠释为心想飞向自由，过去我经常将飞鸟的意象应用于慈心向十方扩展的修习之中。

问题是──“心”是什么？我们也许很快便联想到感受和情绪，可是我觉得那样未免肤浅，它有更深的涵意，深到可以触及生命和存在的深刻意义。

多年前我读到一本饶富趣味的书，是一位女士写给孙女的忠告，她最后一个劝告， 也就是书名《依随你心》[1]

心必须有一席之地，心的声音必须让人听见。我们太常忽略心了！理性较强的人更是如此，他们总是避免涉足水深危险之处，于是，痛苦累积了一段时日之后，导致健康及神智上的严重问题。来向我习禅的人士常有这类问题，他们诉苦，说头、心、胃等部位痉挛或抽痛。若运起正念，不消多久便可以察知这疼痛跟压力……或感受脱不了关系。他们修习慈心禅时，往往发现心中生起的感受是痛苦，而非预期的喜悦。

痛苦和快乐的感受都跟“心”息息相关，不可能只体验其中之一而摒弃另一个。要获致真正的快乐，两者都必须加以了解。用耳聆听，并打开心门，这一点在“观禅─正念”与“慈心禅”中都是一致的。若要真正了解心在何处，我们不能让理性擅权，宁可将理性放在一边，让内心微细的觉知运作，这就是直觉。这种直觉与感受类似，跟它共同努力，便可唤醒内心，找到我们所追寻的答案中最核心的部分。这种直觉自有其重要性，不应误以为是一种有待驯服的野性。

一位老太太参加我师父的禅修之后告诉我，大师赋予她洞见生命的能力。师父告诉她：人若缺少了对自己的爱，什么都不管用了。

对自己的爱？对西方人好像颇为困难，东方人则视为理所当然。到底什么是对自己的爱？我发现答案在于结合两种禅修（观禅与慈心禅），二者携手并进，可以促使我们发心并完成修道。把两者结合在一起的，就是“心”。

如今，我把心看成生命和存在的真正意义。直觉是一个人内在的眼睛，可以看见超越理性的层次。直觉从实相而来，快乐和痛苦的问题一直存于其中；现在我了解到这是心的吶喊和欢唱，即“心的声音”。是的，我敢说它可以一路溯至“ 绝对真理”本身，直到万法的心要。如果无知于此，就会感觉自己不够完整，于是盲目地去贪爱攫取，结果更不快乐。若有了觉知，心便跃入了崇高的追寻，飞向自由。一旦心找到了真正的家，它便觅得真正的寂静，时时安住其内，也可以说，心就成为这世界永续快乐的来源。

于是我起床，将这些思绪笔之于书。

在这里的十天左右，将是一段心写故事的时光──至少是写我过去培育慈心的经验， 故事会跟随她（心）的节奏和灵感，因此，这可以说是一段真正的假期。喔，还有，你──理性，请让开，让心说话！

你仍然不清楚心是什么吗？去照照镜子，你会看见心的倒影 。

禅修的时与地

如果打个比方，禅修不妨说是“带心回家”。当然还有不少其他的说法，象是“了解你自己”等等，这样的说法确实触及了禅修的核心。如果你偏好技术性的说明，也可以将其定义为一个缘起的过程，终会契悟究竟真理，也就是全然的寂静。这个过程本身又包含许许多多的过程。

你可能听说过许多不同类型的禅修，其方法和所缘都不相同。真正的禅修，都是致力于获得寂静。禅修大致可分为两类：

一、止禅：以培育定力为主，可达到安止定与近分定；

二、观禅：培育正念来证悟三种共相：无常、苦、无我，由此带来解脱。

所有佛教的禅修都应该带来绝对的寂静，虽然以上两种禅法的修习方式不同，二者确可连系并整合在一起，最后当然是由观禅带来解脱。

培育慈心属于第一类──止禅，但你会发现，它可与观禅同时修习，而且关系密切。正如伙伴可以扮演不同的角色，有时对等，有时则否。同样的，慈心禅无论扮演什麽角色，都是观禅的绝佳伴侣。对我而言，慈心禅的修习已与观禅交织在一起。因为我知道在每个人“内心”存有同样的……真理。

所以，我们若说慈心禅是止的修习，所指涉的是更深层次的定。一般而言，我们并不把日常生活包括在内，但我们理当如此，因为我们日常生活中的心识状态会为更高深的心识状态奠下基础。我们会在稍后看到，定经常受到误解，甚至会在最料想不到的情况下生起，多修习便增加了这种可能性。

首先，禅修有许多基本的因缘条件不容忽视：

一、道德

道德关乎身业和语业背后意业的清净，由正面角度来看，它抑止了不善法生起，这往往指人们所遵守的戒行，如五戒远离杀生、不与取、邪淫、妄语以及影响心智的药物。

我们的业行积集在心中，时机到了便会感果。如果是善业，将对禅修大有裨益，因此，道德可以建立一种和谐而清净的心识基础，更高层次的心识状态由此培育。

然而，也无需担心我们行为不够完美，因为行为从来是少有完美的，这正是我们活着便须努力以赴的事，若能虔敬而坚持，也就足够了。许多人参加密集禅修之后戒除了恶习。甚至常态的日常修习，也极有助于改善行为。

二、正见

正见是清晰的视野，即分辨真实和虚妄的能力，让人在修道上做出正确的判断和决定，让我们朝正确的方向迈进。所谓“正”是根据实相来说的。

根据经教，正见包括对“业”（kamma）的正确见地，分别善恶及果报。正见会形成修道的基础，引导我们从痴惑中出离，最终离苦。

接下来是四谛的正见──苦、（苦）集、（苦）灭、（灭苦之）道。正见在见法之际完美显现出来，然而在见法之前，正见是依据概念而建立的，我们又依据这概念建立起经验。

建立正见之初，至少须先去除邪见，邪见是：执着与实相相反的信仰。如误信世间无善恶之别，无因果业报，或是误信世间无苦，这种激烈而全力的否定是疯狂的迹象。我们至少应该用清晰而开放的心态去探索学习，否则邪见、邪思不仅抑制我们的成长，还会误导我们堕入恶趣。读诵相关经论，并向善知识请益，都有助于巩固正见。

三、时间

由以上的叙述可以知道，禅修是一种生活方式，也就是正念、寂静的生活方式，向成长和智慧的方向迈进，向修道的目标迈进，因此我们必须一直处于禅修状态之下。即便不能每时每刻，也要在能够忆念得起的时候，经常处于这种状态。无法寂静便意味“失念”。

禅修可分为两类：密集和放松。

密集和放松的禅修有多密集或多放松？其实并没有严格的规定，只要秉持清净的心即可。但密集禅修一般系指较精进的禅修，因此定力可以高度持久维持，我们往住会在短期间获致很大的进步，效果也颇为戏剧化，我们应该多多参加这类密集禅修。相对而言，较放松的禅修系在日常生活中进行，只要固定修习，持之以恒，假以时日也会有所进步。在这段期间，早晨经过一夜休息，习定的效果较佳，要修慈心禅也以生活应用为主。

四、适当的地点

修止自然需一个安静舒适的环境，必须安全、有新鲜空气、有大自然。室内需有适当的食物，有充分的遮蔽和空间。通风良好，简朴的环境比复杂的环境更能令心寂静，整洁也有助益，周遭不宜有太多工作或有趣的事，以便充分运用修习时间。

也因此，禅修者常喜欢找一处禅修中心，如果方法得当，道场也不难觅得。一旦找到了此类处所，下一步便是找一个适当的坐处，你会发现有些地方看上一眼便难以抗拒。尽量将座位布置得怡人，如果你需要缓冲的座垫或脚凳，也别忘了带上。

对初学者来说，更重要的考虑是有称职的指导老师和适宜的同伴在场，指导者须慈悲为怀，善解人意，精勤修习。

五、姿势

禅修可以也应该不拘姿势，因为它是一种心的状态，然而坐姿最适合修定，因为它静止、放松，却仍足够警觉。我唯一坚持的是必须舒适，因为舒适会带来放松，放松才会带来寂静与定。坐时结跏趺坐，脊柱挺直（但不僵直），如果膝盖僵硬，可用座垫或小凳将臀部垫高，帮助脊柱直立，以免疼痛来得太早。如果无法盘坐，也可以坐在椅子上；但需避免靠背，以防懈怠。修止通常需要坐较长时间，因此需有心理准备。

我们不可能一直坐着，所以必须坐禅和行禅交替。行禅有数种目的，例如可以运动，来保持健康；可以平衡五根，以提举能量或放松下来；同时有助我们习惯于动中也可以行慈。我们还可以采取不同的步调和速度，以配合心的状态，当定渐习渐深时，甚至可站立不动。

通常不宜躺下，因为容易昏沉，一直躺着也对健康不利。唯一例外是精进力过强时，卧姿会有帮助，甚至利用睡眠来平衡能量，也在建议之列。

爱是什么？

巴利文mettā bhāvanā可以译为“慈心禅”（loving-kindness meditation），有人偏好将bhāvanā译为“修习”（cultivation），其实它通常意指“禅修”（practice of meditation）；慈心的英译loving-kindness似乎有些绕口，却直指精髓。就名相本身而言，它是指希望所缘（一位众生）幸福、安乐的心识状态。

我却另有想法：将“慈心”比做“沉入爱”（fall in love）[2] ，得慈心定就是“深深沉入爱”，但这种说法有些危险，我最好先澄清是哪一种爱──它是无私无我、无染的爱，有别于世俗的贪爱和执着。它与慈心相似之处在于，两者皆是“心”的产物，正如一位友人所言──慈心象是沉浸于爱中，不同之处是，它很平静。

那么，我们如何分辨两者呢？简单说，就是有无了了分明的正知和正念现前。

哪里有爱？

我犹记得一首以此为名的曲子，在电影中由一位茫然失所的小男孩（名唤“奥利佛”）的口中唱出。我们像许多人一样，向外寻觅理想伙伴或伴侣来爱，却往往发现并非易事。如果有一个人，禅坐之后，体悟到爱原来从心而来，是心的特质之一，而且是可以培育出来的，他必然感到如释重负，喜悦万分。我们一旦能够见到并开发这种心的特质，有爱就不难了。任何来到心田的众生，你都能对他产生真实而持久的爱。你当然可以说这是单方面的爱，但在许多情况之下，即使我们不要求，迟早也会有所回应的。

正念

至少对禅修的初学者，我喜以“了了分明的觉知”来界定这种心识状态。它的巴利文是Sati，常译为正念。它有如任何心识状态一样，在不同的情况下会有不同的涵意。但在第一层次，它是善或清净的状态。由此，觉知有着明了（而非昏沉、迷惑）、寂静（而非动乱、焦虑）以及柔软（而不僵硬、不具侵略性）的性质。我们的意志可以决定我们要产生什么心识状态，如果我们看得见正念的利益有多大，便会生起更多正念，同时更努力修学正念。

这种了了分明的觉知，在观禅是以一种特殊的形式来开发，超出概念的束缚，并专注于当下的体验，于是会成为一种具有穿透力的观察，终至证悟。在俗世生活中，这也可以用来开发世俗技能；而在慈心禅这类的止禅中，了了分明的觉知可用于心的微细调控，以及了解此一过程。

对自己施以慈心

传统修习慈心的方法，是从对自己散发慈心开始。在西方世界，这似乎是一个困难的下手处，东方世界却视为理所当然。我在这里还没有指出东西方之所以差异呢。但在这重要的阶段，显然有必要作一些澄清。首先，对自己怀有慈心并非自私，相反的，这是想要克服自私的愿望，若要达到此一目的，我们必须在精神领域上确立自己，也就是在精神上感到快乐，这是基于一个简单的立论──你必须自己先快乐起来，才可能希愿另一个人获得同样的快乐。如果这言之成理，那么下一个问题就是：如何让你自己快乐起来？仅仅机械式地复诵：“愿我平安……”吗？当然，你必须不只真心希望如此，还必须在行为上实践，所以我拟出一套方法来达成这个目的，做为慈心禅及观禅的起头。

任何与定有涉的禅修练习，第一步就是放松。先做几次既深且长的呼吸，帮助自己放松，每次出息时，尽可能将压力呼出，几次之后，令呼吸回复到自然状态。下一步，以了了分明的觉知，从头部到脚趾扫描全身，这时身体各部位逐一放松，同时充满了了分明的觉知，这个过程不仅适用于身体外部，还适用于体内器官，象是脑、心、肺……等，还要记得，了了分明的觉知除清明之外，还具备另外两项特质：平静和柔软，这三种特质汇聚成纯净的善心，若再配合觉知，便是生命中所有善美的根源。我们向上扫描，再向下扫描，这过程可以一再重复，直到获致宁静。

在观禅中，我们在坐姿中更清晰地观察觉受，尤其在触感明显的部位，而后这些觉受会形成观禅所缘的基础，随着能量起伏而刹那刹那变化。

然而在慈心禅中，我们会正念分明地认识、欣赏并更进一步激励自己去培养身体的舒适和平静的心识状态，这会给心带来更深沉的平静和幸福。你会想不到，单单如此，就可以多么快乐！

四愿

根据经教，慈心禅运用四愿[3] 来祝福自己。我们必须对四愿有所理解，这样在运用时才能发挥功效，因此我们念诵时必须真心认为如此。四愿是：

一、愿我平安，没有危难（Avero homi）

光靠祈愿便可获得平安吗？一眼看上去似乎只是一厢情愿，但经过更深一层的检视，则并非虚愿，只要其中有正念或了了分明的觉知，纯净的善心确可点石成金，心的力量也不容小觑，这不只是在发愿的当场、当时，只要经常在日常生活中实践，那么了了分明的觉知除了产生善业之外，当真可以护卫我们。在这当下，心远离了苦的根源──贪、瞋、痴，也就是远离了苦，心受到了这样的鼓励，便更加明了和纯净。

二、愿我平静，没有心苦（Abyāpajjho homi）

我一向用“平静”而不用“快乐”来强调快乐与平静这些善的层面，这很显然与动乱和掉举完全相反。一个人若具足了了分明的觉知，他内心平静的本质会逐渐清晰，也会安住在更深的知足和安宁的境界。

三、愿我健康，没有身苦（Anīgho homi）

心和身相互依存，许多身体上的病痛都与压力有关。同样的，禅修有疗愈效果。了了分明的觉知、平静和柔软会带来身体上的舒泰，从头部到脚趾向下扫描一遍，可以安顿并静止身心；从脚趾到头部向上扫描一遍，可以提升能量，恢复活力，如果我们让注意力停留在被压力波及的部位久一些，我相信对那一部位定能产生良好的效果。最终，身会安顿在深沉的安宁状态当中，同时心也沉入了深沉的寂静之中。

四、愿我善自珍重，保持快乐（Sukhī attānaṃ pariharāmi）

最后一愿归纳出让自己时时刻刻都感到快乐的修习方法，这使心在所有日常活动中保持类似状态，然而在禅修当中，这能够引发更深的觉知与寂静的状态。

是的，再重复一次──要深化并培育觉知与平静！还有什么比以精神上的觉醒来保持永续的平静更能帮助自己？毗婆舍那（观）本身就是培育慈心最根本的因缘。唯有如此，我们才会真正快乐，同时也证悟实相的深层本质。

随念

随念与记忆不同，记忆让我们的心奔向某件过往的事物。例如我们看见孩提时代的老照片，心中会浮现一些过去的事物，象是以前把玩过的玩具之类。随念也是一种回忆，但其中有正念、有自觉，而且往往是有系统的，譬如说努力依序随念昨天发生过的事、依序随念圣典中所述佛陀的功德。随念会带来定。“十随念”是止禅的所缘。

开始修习慈心禅时，我们被教以随念瞋恚的过患以及安忍、慈心的利益，这种随念是用来鼓励发心，同时提醒我们：修习必须实地应用。

安忍的三种利益

有一次我问一位中国人什么是安忍，他回答说，像“心上插着一把刀，还有一滴血在上面”。其实他只是在描述中文“忍”的字型。回答这个问题还真不容易，因为如果我们说自己知道，必定意味着我们已经有了一些安忍，安忍是一种不易“怀有”或拥有的特质。就算我们有的不多，但可能已有一些了。以下我将依个人的了解来界定安忍。

安忍是一种心识状态，没有模糊和动乱，不能安忍的人没有平静，也不能忍受一点点的不适意。所以我得出一个结论：安忍可令心平静、稳定、具有正念、充满爱和慈悲。

安忍的利益为：

一、克服并避免敌意；

二、提供机会和时间，让善与爱成长；于是

三、使人能在俗世和修行的追寻都更上一层楼。

随念智者修习安忍的典范，也很有帮助。

慈心的利益

我有一次随念到一件修习慈心曾利益自己的事。在缅甸一次为期一月的密集禅修之后，我注意到一桩从来也想不到会发生在自己身上的事──我体重增加了。即使在出家之前，我也一向极瘦，体重鲜少超过一百磅，锁骨周围尽是陷下的凹洞，没有什么肌肉，尽管我不算虚弱，但肋骨和脊椎是凸出的，现在呢？我虽然吃得更少，肌肉仍像奇迹般地出现在我身上。我回想起来，应该是以前缺乏喜悦。我一向非常活跃，而且目标导向，把生命的其他层面都给忽略了。而我现在可以说，随着时间，我的喜悦维持住了，甚至更深细、更成熟了，为教学和修习的每一刻，都注入了新的能量。

慈心给予我的另一项利益是健康的人际关系，我相信任何一份人际关系都依靠两个基础──人与人之间的信任和沟通，若在其中运用慈心，人际关系便是快乐的。瞋心可以摧毁人际关系，因此，没有足够的慈心，人际关系很快会支离破碎，我的老师曾称它为“超级强力胶”，然而，人际关系若要真正持久而深刻，尤其在困难的情况下，我感到非常需要加上另一项特质──智慧或成熟度，没有什么比经得起时间考验的友谊更珍贵了，它既可靠又可信。容我再加一项：诚心关怀的友谊是强固而深刻的，只要没有执着，它本身便是生命的成就。

第三个利益，以我看来是平静，平静是一种快乐，使生活和工作顺畅无阻，轻而易举便可得定，成为修观和净化自心的基础，再者，平静也是疗愈和促进健康的力量。经教上这些利益计分为十一种类型：

一、睡时安乐

二、醒时安乐

三、不见恶梦

前三种利益与睡好觉有关，睡眠是恢复体力的过程，不容低估，睡眠不足使人虚弱愁苦，看看失眠的人就再清楚不过了。睡一场好觉之后，我们以快乐的心态展开更美好的一天，也会令他人快乐。慈心能生起大量的喜悦和平静，所以容易入睡，并且睡得沉稳。

生命宛如小河，从出生开始便不间断地流向死亡，我们的经验和思想过程有如起伏的波浪，时而快乐，时而悲愁。

梦也是如此，不过发生在更加微妙的层次，梦被我们清醒时刻所做所思影响，当然还加上一些其他原因。梦反映出内心更深层的因缘和运作。恶梦反映了不健康的心识状态，也意味着不善业的密切影响，告诉我们必须小心。慈心禅因有喜悦和平静，可以扭转情势。

四、为人所爱乐

五、为非人所爱乐

六、天神护佑

慈心不仅为自己，也为他人带来快乐，不但具有感染力，也有愈疗作用，再多也不嫌多！心就是它无尽的源泉！无怪人和非人，诸如动物之类，都喜欢有慈心的人。天人是肉眼看不见的众生，可给予人类保护或事先警告，对人类具有某种影响力。

七、刀兵、水、火、毒所不能害

慈心是一种仁慈的形式，可以抵挡有害的力量。火、毒、武器通常被视为伤害，故同样会被挡至一边，这样说来，慈心又可称为一种护卫、一种铠甲，而其力量又与定力深浅有关。

八、速疾入定

人们之所以不容易平静下来的原因之一，是有太多事情骚扰他们，尤其是为创伤所苦或带着深刻恐惧和愤怒的人，他们强烈的复仇念头和沮丧，使他们与平静的心绝缘。对这些人，“仇恨不可能克服仇恨，只有爱可以平息仇恨”[4] 的说法最适合了，这样的人往往需要长期（也许经年）修习才能得到深定。我们也注意到，一点小小烦躁（象是对小虫子和噪音），也会很快扰乱原来不错的禅坐。

慈心中有许多喜悦，因为快乐是定的近因，所以心很快可以安静下来。

九、面容光润

面部反映心态。但我们常用另一种说法──身心相互依存，尽管许多人的确非常懂得如何隐藏感情和思想而不表露，但人若怀有慈心，它便会光耀透发，绽放微笑，使整个情况明快起来。有一个说法是，“微笑时，世界便值得活在其中了。”

气色好也是健康的征象，清净的心态促进健康，而不善的心态制造有害物质，譬如压力产生胃炎。许多疾病是压力造成的，包括世界上两个头号杀手：心脏病和癌症。因此慈心是一味治病的良药，可以治愈多种痼疾。

十、命终不昏昧

临终时秉持正念，平静安详而没有迷惑十分重要，届时需要尽量预防痛苦和不舒适，我们最好平静而没有挂碍，接受生命即将走到尽头。佛教徒都知道，平静的往生是决定幸福投生的重要因素，对一个具有禅修经验又有慈心的人，往生必然安详。我见过不少例子，正如圣典所言，届时一个人喜悦和善良的业会成熟感果，犹如熟稔的亲戚朋友前来迎接，又犹如美梦成真。

十一、不通达上位（未证得阿罗汉果），亦得生梵天界

四道四果只能经由观禅证得，但慈心是观禅强固的基础。如果得到了禅定，便能投生于梵天，不然它也会带来未来投生人天的机会，定心所的业力比其他心所更易成熟感果。

我们可以对以上任何一项利益做简要的思维，这样会使该项利益易于达成，也有激励效果。

我们也可以随念某事发生的时刻，由于慈心而感到特别快乐，这种快乐的境界可激发更多喜悦，从而也产生更多的慈心和定力。

瞋恚的过患

另一方面，人们也可以藉思维瞋恚的过患来鼓励修习慈心，这对瞋行人很要紧。我们可以随念某个时刻或某个事件发生时的愤怒状况，思维当时的身心痛苦，以及随之而来的有害影响。这个方法可以提高我们的精进力，却常为我们所忽略。只有在那种时刻，我们才可以学着趁早检查，以免太迟。

另一种方式，我们也可以像随念十一种慈心的利益一样，有系统地随念瞋恚的负面影响。

一、无法安眠（而且难以入睡）

二、醒来不安乐

三、会见恶梦

四、不为人所爱乐

五、不为非人爱乐

六、诸天不护，恶鬼纠缠

七、易遭暴力与危险

八、容貌丑陋、健康不良

九、临终迷惘

十、内心动乱，平静不易

十一、投生恶趣

宽恕禅[5]

这种随念实际上是一种悲心禅的形式，但在此我用为预备练习，主要是针对自己。首要目的是宽恕自己，然后才能宽恕他人。道理很简单，但做起来不免困难，因为情绪可能盲目而有力，超乎清醒的意志所能控制。

 

如果我说：没什么是不可原谅的，许多人大概会吓一跳，但“不原谅”只不过是：管它是什么原因，就是紧抓住仇恨不放。这绝对是蠢事一桩，因为它伤己伤人。宽恕只是拔除插在心上的棘刺。如果你觉得这个理由还不够充分，那么就思维人类是不完美的，烦恼会叫他们疯狂，然而他们也有善良的质量可以开发，悲心是关键因素。若能向自己生起悲心，将可不再自责，代而起之的是去除高慢，决心采取补救措施。

我们可以试着练习回溯自己的生命，从今天开始，尽可能慢慢回溯到我们记忆所及的时候。当我们随念到自己的错处时，坦然接受，视为人类的一种缺陷。其间若生起任何情绪或感受，我们用这样的思维让自己平静下来──“我并不完美，但我决心修行，改过迁善，即使我得谦卑地去解决事情，我也心甘情愿。”

说到这里，用在某些人身上必须格外谨慎，尤其是那些完美主义者，要先看看他们可以接受的限度，不然，也许需要听听好朋友怎么说。在回溯过程当中，记住不要做太多或太尖苛的批判，思想很狡猾，可以变成一场恶梦。重点是除去心中的懊悔和恶意，此一过程中，我们也可能忆起他人亏待我们的事情，但必须原谅他们，在此，悲心又是关键了。如何修习悲心定，会在另一章详述。如果自责太强烈，那就再回去向自己发出慈心。继续这样练习，你会惊异自己感觉多么轻安，也更容易得定，并生起慈心。

随喜禅[6]

此处的喜系指对自身的能力和良善感到喜悦，尤指从慈心生起喜悦的时刻，于是我们能敞开心门去爱，这也是随喜的禅修，多是针对自己。

再一次提醒，追溯你生命中的事件，就从当下这一天开始，随念所有你做过的好事，象是帮助他人、修行布施、在禅坐中净化自己等等。我们生起喜悦时，请为以下想法感到欣喜：“生而为人，多么幸福，有精神成长的巨大潜力，也有能力去爱一切众生。”

特别去想一想你非常快乐而且充满慈心的时刻，如果你觉得这样很容易引发喜悦，也不妨在这个念头中安住更久一些。尽量回溯到你能记忆的最早时刻，甚至是童年你与家人相处的快乐时光。这个法门能振奋人心，容易对他人生起慈心。

有关这个主题的延伸，会在后面随喜（muditā）的章节中继续探讨。

接纳禅[7]

这又是从另一个梵住──舍心──转化而来，用在自己身上。

在这里，我们需要作一番理解。首先，在最简单的层次──每个人都为生老病死所迫，无可避免，这是生命本身的过程，我们应以平静的接纳来回应生命，这并不是说我们老了、病了也不看医生，而是说，由于内心平静，我们可以面对现实，采取最有利的作为，同时带来最佳业果。

在第二层次，我们思维业力的法则和果报，包括我们在内的任何众生都受到它的约制。业是道德或不道德的心行，造成众生未来的果报和经验，它也可以称为伟大的造作力量，在后面讨论舍心的章节还会详述。

在历来的经论中，都有随念业果的内容。我把这些方法跟许多不能接受生命现状的人分享，尤其失去至爱或与所爱分离的人，获得很好的效果。然而从理论上说，这不见得立即奏效，因此需要一再随念，在心上加深印象。当然，最好是对实相──如无常等──有深入的观照。然而，内心首先要平静，才能做到这一切。

思维舍或接纳

一、我必然会老

我尚未能超脱于老

当老年来临，我会平静接受

二、我必然会病

我尚未能超脱于病

当疾病来临，我会平静接受

三、我必然会死

我尚未能超脱于死

当死亡来临，我会平静接受

四、所有我亲爱和喜欢的事物会变化、会消逝

当那情况发生，我会平静接受

五、我是业力真实的拥有者

我是业力真实的继承者

我从自己的业力而生

业力是我真实的亲人

业力是我真实的依归

无论我造作何业

善业或恶业

我将是它们的继承人

我为自己行为后果负责

诸恶莫作

诸善奉行

自净其意

遇事平静以对

两类慈心的修习

慈心的修习有两类：

一、培育甚深禅定（jhānāni）

二、培育善的、清净的法，使我们生活幸福，累积善业（功德），裨益修道。

第一类中的慈心修习，必须运用特定的方法修行以产生我们想要得到的定，第二类则更多样化，也更灵活。

第一类多以密集和正规的方式进行，第二类则可在一般日常生活中进行。一旦得定，即使在不那么密集的时段，入定也将易如反掌。

本书将侧重讨论前者，也会稍稍旁及后者。

慈心的对象

一旦我们向自己散发了充分的慈心（也许最初的五分钟），我们便可以开始把慈心送给他人了。我们所选择的对象有如大地的泥土，可以在其上播种并生长作物，因此，正确的选择十分重要，如希望开发深定，更是如此。我们会将这位人选长时间视为所缘，这好像选一位室友或房友共住一样，他或她会成天待在你的心里。

选择一个人或对象

历来在经典中都记载了一些指导慈心修习的纲领。首先，某些人不宜用为开始修习深度慈心定的首位对象。

一、异性

这很容易了解，主要是为避免感官执着，象是淫欲。要是她是自己的母亲或祖母呢？你当然不会有……，对于保守派而言，这是绝对不可以的！坦白说，我认为我们可以运用自己的判断力，并且以个案考虑，再下结论。如果我们觉得在安全限度之内，那么不妨尝试一下，我知道一些人曾这样做，结果相当不错。

也有人问我，如果我是同性恋怎么办？那恰好证明了我的说法──主要原因只是为了防止执着和淫欲。这些若伴随定力，会变得非常强而有力，这也是需要谨慎从事的好理由。

二、死者

根据《清净道论》（Visuddhimagga）的说法，不选择死者的原因是不易得禅定。例子是一位出家人以往生的老师为所缘，结果无法入定；但是他以活人为所缘时，便得到禅定。我一直好奇为何如此，似乎是所缘与这背后的真相，跟禅修者的心有些关连，也许是不确定死者死后以何种形相出现？也许仅仅是这种挥之不去的疑惑，就足以对稳定的禅定构成障碍了。

如果我们压根儿无意获得禅定，便更没有理由反对了，这就像佛教徒回向功德或随念师长的功德一样。

三、亲密的人

这是指你非常喜爱而且十分亲近的人、你认为可以成为练习慈心的理想对象，但请静下来再想一想，并问问自己：我对此人有执着吗？如果你很确定有，那就另择人选吧！对这样的人，你必须学着用轻微一些、疏离一些的方式来散发慈心，这样才能培育深定。

四、不相关及中性的人

这些是在你的人生中从未觉得重要的人，原谅我说得太没人情味：他们象是你周遭的树木和建筑，也许比树木和建筑稍微重要一点，这也包括你不怎么熟识的人。如果你是初学者，对这些人并不容易产生慈心，不然也只能生起极少量的慈心；要等到后来你看到每一个人身上的良善，就会容易些。

五、不喜欢的人（apiya puggala）

这些是你不喜欢的人，但不到恨的程度，也许是他的秃顶、胡须、体味或多嘴，无论是什么，就是不合你的品味和气质。就某种程度而言，这也反映了你的人格特质──不够开放，藏有偏见，或其他业力的原因。重要的是，这样一来，你就必须在这上头努力用功一段时间，才能达到禅定；然而，如果我们早就对其他人培育出强大的慈心，就会容易多了。

六、不友善的人或敌人

这些是你与他们有过节的人，特别是有仇恨牵扯其中，他可能严重地中伤过你，你觉得自己合该报复。这是最困难的情形，通常排到最后才来练习。如果我们修习正确，已经对其他较容易的人产生了慈悲和谅解，也是办得到的──在心理上将敌人转化为朋友，首先，你不再视他为敌人，而视他更像一个“失落的灵魂”。

可爱的人

这是你选定的对象，做为开发深度慈心定的所缘，他是一位自然而然激发你生起慈心的人，因此他必须具备你所仰慕的特质，诸如爱（慈心）、智慧、勇气等等。他也应具有和你兼容的气质，是一位你可以长期与之共住的人。

要找到完全符合这些质量的人，殊为不易，所以我们只能找尽可能相近的人。

我还会考虑其他因素：

一、接近

跟我们接近的人似乎效果较佳。举例来说，如果我用一位常常见面的人为所缘，会比身在远处的人容易，即使我用了后者，那位比较近的人的影像，可能还是会不断浮现出来。我认为这与惯性的联想以及“眼见为信”的说法脱不了关系。

二、长久交往

交往久些会深化人际关系，也许更好，也许更糟，那就必须选那些“更好”的人！不是有个说法吗？“新友如银，老友如金”。经年累月地共事，会培养出谅解，而且一定有许多事件可以激发慈心，虽然也会想起不愉快的事，那就必须努力以慈心和正念来处理，努力专注于愉快的事件。

三、考虑每个人的精神层面

我修习慈心定的第一个所缘是我的老师，他慈心充沛，我也渴望有一个强大的修习基础，用于慈心，直到命终。我看到他拥有这么丰富而崇高精神特质，使我的修习更容易一些，也更持久一些。当我培育对他人的慈心定时，我触及另外一个精神层面问题：遍满性。开发遍满的慈心，使心与天地同样“宽广”，是非常重要的，这是因为我看到每一个人巨大的潜力。以人类为例，人有清净的心，有行善的潜力，换句话说，假以训练，他们都能送出许多慈爱，而人是需要许多爱的。在观禅中，我们看到人类都有证悟的可能性。直至今日，以这样的观察，使我能够送出深度的慈心定给任何人，就算是给陌生人也易如反掌。

四、其他的选择

不幸的，有些人就是找不出适当的人选来散发慈心，于是就选择宠物──象是猫、狗、鸟等等，虽然我倒没遇见多少人试过，不过我注意到这的确也能奏效。

有时候，有人因为麻木太久，而必须转而运用悲心，注视他人的痛苦极易激起悲心的感受，往往更有帮助。

也有时候，我们陷于两难，太多理想的人选（我敢说不很常见）或太多“二级”的人选（不是不常见）。在这种情形之下，我建议：先选一位，然后试一段时间，别太善变，如果不奏效，还有时间换另一位。

引发慈心

选好了一位适当的人选，就一直用他，有时候可以有第二、或第三位人选备用（这不像菜单，有好多道菜供你挑选，也不是像备胎，爆胎时拿出来用，而是像好朋友，永远准备好向我们施以援手），如果你每日固定禅坐，比较适合这样做，但在密集禅修中，我们在几日或几周内，都努力专注某一个人（所缘）。

一、呈现眼前

最好想象那人就在附近，直到感觉出他的存在，甚至感觉到他的感受。如果做得成功，不必惊异你在心理上会如此贴近他，当这个对象真的出现在眼前，你再试试看，就会知道是什么感觉了。

如果你把慈心送给过自己（也就是让自己快乐），对象又很适合，慈心会自然而然流泻出来，鼓励它继续流出，不要把情绪挡住，拥有大量慈心一点问题也没有，相反的，这要比物质享乐好多了。

在这个关键上，我也想顺便一提观想，我所谓观想是指以内在的心眼（在意门／心识上）看到这个人，就如你的眼睛睁开一样，虽然这个方式有用，却没有多少人能够轻易做到，重要的是，慈心从心中流出，同时能够一直维持着对那“人”的忆念，就足够了。拼命努力去观想会造成其他的问题，像头部紧张、挫折感等等。要知道，仅从事观想并不等同慈心，有人观想时，甚至根本没有保持正念。

你可能会问，若没有清晰的所缘，如何培育定力？以我的经验，持续练习的话，所缘会越来越清晰。畅流而出的慈心，首先就确保了心一定清净，在这个关键点，如不断将慈心流向那“人”，将使所缘的这个人现前。当定力（禅支）渐增，所缘会越来越清晰、明亮，直到足以得定，我发现这个方法对心智比较没有限制，慈心因而无碍地流出。

二、思维

你也可以思维以下这些事，来促使慈心生起：

1. 你曾身历其境的好事，诸如生日时收到礼物、事业上得到忠告、压力大时得到协助。

2. 所缘之人的美德，诸如慈悲（v1）、智慧（v2）、人道精神（v3）等。

如果你积集了多种美德，就去制一张表，省着用的话，可用一辈子，它们有如火花塞发动引擎。假设你用第一项美好品德（v1），促使慈心生起并流出，停止流出以前，再用一次（v1），可以一再重复，直到不再有效。然后就变换一下，用（v2），因为新鲜，所以又搅起了慈心的流动，一再重复直到无效，这时可重回（v1），又有效了，这样的互换可持续到你必须开始切换至另一项（v3）之前。

三、自由联想方法

我的一位朋友觉得用传统而系统化的方式，很难生起慈心，他觉得那样很做作，而宁愿让慈心自然生起，所以他想象过去曾发生和将来可能发生的事……。例如说，他想象自己看到朋友下班回来，这一天过得很糟，他很谅解地走上前去，把手搁在朋友肩上，问他：“嗨，怎么回事？”或者想象朋友怀里抱着新生的小宝宝，他会上前去恭喜她。

在自由联想期间，会想起很多人，待心境一旦进入状态，就可以缩小范围只对一个人。

这种自由联想，可以任想象力挥洒，如思维小孩、病人等等来激发慈心，有时候会生起悲心，有时候会生起随喜心，皆无所谓，因为这也是慈心的层面。

然而有一件事必须小心──思维必须予以管制，份量刚好足以令慈心流出即可。否则，思维会引起掉举和欲贪，甚至愤怒和悲哀。

四、念诵

念诵常用来做为习定的第一步，摄心于诵文，就不会妄念纷飞；若明白诵文的意义，更可以产生特殊的心智质量。慈心的诵文有几种，本书收有非常通行的一篇，它根据圣典而来，包含传统慈心修习的方法和发愿。善巧的念诵，不但可产生初步的定力，而且当我们柔软、温柔、甜蜜地以慈心唱诵时，也可让心进入状态。

接下来，散发慈心给自、他便轻而易举了。

五、发愿

发愿是禅修很重要的一环。发愿的时候，我们将心导向一个特定的方向和目的。视愿的本质不同，会引发不同的心所，我们必须精确而谨慎，因为心很有力量，所以要注意措词、心所和意涵。举例来说，“愿修行带来快乐”就太过于泛泛了，因为没有说明清楚是那一种快乐，人们通常将快乐跟喜悦联想在一起。另一方面，喜悦既可在世俗层面，也可在修行出离层面。

“愿修行清净吾心”便比较明确，指的是修行出离的领域，但其方向并不特别远大，最好修正为“愿修行带来观智，以体悟实相（涅槃），彻底清净吾心”──这样包含了实相和涅槃意涵的正见（至少就理论来说）。

在此处涉及的主要的心所是思（cetanā），或称意行，这是心促使事情发生的造作力量，经常又称为业。视随之而生的心所，会产生不同的果报。我们一定要有正念，才能确保业都是善的。在慈心的修习中，正念又必须有慈心伴随──正念思维慈心的愿文。

我们也常常发现一些人对发愿有点问题，因为他们无法不将贪爱带入愿中。当他们说：“我愿……”其实意味着“我贪爱于…”。愿望有切合实际和不切实际两类，如果是不切实际的，那么反映出的，就是从妄想生出的贪爱。举例来说，有人可能希望“愿我在这一节静坐中证悟涅槃。”这便可归类到不切实际中去，因为除了少数有特殊潜力的人（极为少见）才有可能，所以这是“渺茫（不切实际）的希望”。

当我们说“愿修行导向涅槃”，并不意味着我们期望在这一节静坐或这一生便达到这样的境地，而只是给心念一个指示。也还有其他立即相关、更切实际的子目标，如“愿我放松身体……”在发愿时，我们必须确定心存正念，无有贪爱。

发愿的另一重点是：我们必须相信发愿的效用，而不是空有其愿。这样修行的确会带来成果，甚至于对向其发愿的人亦然。我记得有一次在缅甸，送慈心给一位马来西亚的朋友，过了一阵子，我接到他的来信，问我是否曾送出慈心给他。顺便一提，他跟我并不是很亲近，因此当他说那段期间他想起我时（他通常不太想起我）总是处于喜悦的状态，令我颇为惊异。

慈心与相近的心所──悲心──在身和心上都有疗愈的特质，这已经有确凿的证据了。在发愿时，最需注意自己必须在慈心的状态下，愿文的意义会使其包含的范围更为明确。

传统上我们用四愿对自、他散发慈心：

一、愿你（他或她）平安，没有危难

（Averā Hontu）

二、愿你（他或她）平静，没有心苦

（Abyāpajjā Hontu）

三、愿你（他或她）健康，没有身苦

（Anīghā Hontu）

四、愿你（他或她）善自珍重，保持快乐

（Sukhī attānaṃ pariharantu）

一、愿你平安，没有危难

安全是快乐非常基本的因缘，然而，就佛教而言，除了涅槃，在这无常轮回的世间，并没有永久的安全，这不免叫人仓皇失措，不过这是事实，我们必须学着接受。接受了之后，便进步了。祈愿也指示着修行发展方向。这里所说的危难，有外在和内在两种形式，外在方面，如有人想伤害你，或者是致命的灾难和意外。内在方面，便是我们的烦恼和不善业，两者是互相关连的。然而，我们知道秉持正念或散发慈心时，心是在清净的境界，在这种时刻，甚至在这之后，心都是没有烦恼的。烦恼是苦和三界流转的根本原因，若秉持正念，同时清清净净，怀有慈心和悲心，我们可以对危难形成外在的防护。

根据一些卫护的慈心禅诵文，慈心是一种保护的力量。有个故事说，当菩萨秉持慈心时，连弓箭也无法伤害，而一旦失却了慈心，便立刻受伤了。因此，火、毒、武器不能接近（伤害）的利益，并不是空穴来风。然而，我们的定力也必须非常强有力才行。

每一个愿都有正、负两方面，此愿的正面是安全，并非只意味没有危难，而是在生命和修行中，有一种幸福、舒适、顺畅的境界和感觉，只有这样，人才能自由自在地将自己奉献给崇高而清净的求道生涯。

二、愿你平静，没有心苦

我用“平静”取代“快乐”，以强调其精神层面。平静比较接近止，跟清净的心比较相关。内心的痛苦是我们所希望克服的负面质量，包括恐惧、挫折感、抑郁、绝望、愤怒、忧虑、贪爱、妄想、邪见等等。有一点很有趣，我们必须先认识这些负面质量，才能有效地驱除。除非观照力极为真实、强而有力，否则不断否认说没有“我”或“我的”，也没有用。另一方面，这也指明了，我们需要修习强劲而活跃的慈心。

三、愿你健康，没有身苦

此愿是祈愿所缘之人感到生理上的适意，如前所述，我们首先必须承认，真的有生理上的痛苦，然后才能承认，痛苦可被疗愈，以及良好的健康是有正面好处的，此处系指生理能量，并且跟休息、生命力、长寿等有关。

四、愿你善自珍重，保持快乐

这是较一般性的愿，涵盖所有其他方面，这是指一个人未来的生命和活动中的修行和利益。善自珍重、保持快乐指以洗浴、进食、工作和睡眠等来维持自己的生命，简言之，就是活得快乐。

前面提过，除了最后一愿之外，每一愿都有正面和负面的意涵，我认为两者都必须加以认识并处理，为了更扼要简明，我只用正面涵意──安全、平静、健康、快乐地活着，我发现这比负面涵意更为有效，更为肯定。然而如果危难等等已很明显，而且迫在眉睫，那么用负面意涵就比较切合实际。

因此，在修习慈心禅时，你可以在心理上将你所关心的人放在面前，如果你的慈心已开始流动，这四愿会令心持续流动，不然，便用正确的心态再发一次愿，也可以引发慈心，这是一种从自己流向另一人的能量。

当你开始发第一个愿时，“愿你平安……”这股力量会流向另一人，形成保护层，不但在外在、也在内在身心。事实上，它会将你和对方包围起来，同时带来喜悦、平静和幸福。

发第二个愿的时候，感受一下从你的心向另一人的心所散发的平静和喜悦。你同时也可以感受到对方的快乐。

快要发第三个愿的时候，想象那股力量遍满对方，生起身体上的适意，起初是舒服和平静，然后用生命力令它恢复活力。如果哪一部位需要疗愈，也可以给予特别的专注。

最后，第四愿比较一般性，就让慈心不断流向那人──充满他，直至你与他皆为深沉平静的慈心海洋所包围、淹没。

有一点值得一提，我们送出的力量或能量，可以是实质的，也可以是心理上的，有人甚至让它具象到成为一束光的形式，这是可以观想出来的形式，但我们不应该忘记慈心才是主要目的，我们的首要任务是保持清净、真诚，并培育定力至更强而有力的深度。应用的方面可以不急于一时，否则会偏离主题，削弱修习。

运用这四愿的原则，与运用情境和功德来激发慈心是相似的，每一愿均可激发慈心，如果慈心已然生起，便会令其持续。使用第一愿（a1）之后，慈心生起并流出；接着它会减退，完全停止之前，可以用第二愿（a2）来充电，第三（a3）和第四愿（a4）也是同样的用法，令慈心恢复流动，并持续不断。

接下来，我们回到a1，这个循环可以无限制重复。

第二点值得一提的是，有一些愿可能比较见效。有效的，便多用些；不怎么有效的，就少用些，甚至后来不妨弃而不用。最后，慈心必须是自动而平静地流向其所缘，也就是流向我们送出慈心的那人。

你可能会问：加上更多的愿，或者把它们更动一下如何？我想四个愿足够了，对初学者来说，太多的愿不免混乱，何况，这四愿已涵括了我们生命中绝大的范围。当然，我们可以对人或事的愿加以挑选、添加，或更精确地描述。举例而言，我们可以对面临考试关头的学生用这个愿──“愿他或她考试顺利……”；对苦于病痛的人──“愿他或她癌症痊愈”等等。

我经常用“愿他或她慈心增长”或“禅修日有进境”，因为这些愿既与心灵修持有关，也很有效。

五盖

五盖是一种烦恼的分类方式，烦恼是障碍我们培育正定或寂静的不善力量。这些力量阻碍我们接近真理和寂静，最终还会引起痛苦，它们是：

一、贪欲盖

二、瞋恚盖

三、昏沉睡眠盖

四、掉举恶作盖

五、疑盖

有趣的是，

圣典中将其列为禅支的反面力量，如下所示：

贪欲盖 <──> 一境性

瞋恚盖 <──> 喜

昏沉睡眠盖 <──> 寻

掉举恶作盖 <──> 乐

疑盖 <──> 伺

它们也是四梵住的近敌和直接的敌人[8]

近敌 直接敌人

慈 贪 瞋

悲 (世俗之)忧 害

喜 (世俗之)喜 嫉妒

舍 (世俗之)无智舍／冷漠 不稳定／扰动

在慈心中习定，也会有同样的障碍，我们必须先辨识清楚，才能采取对治措施。

一、贪欲盖

贪欲是面对悦意或有吸引力的感官对象所引起的贪爱和执着，因此初修学者应该避用亲密的人或异性当做所缘，即使想到另一个人，欲贪都会生起──比方说，念及快乐的时刻、在“（餐厅或酒店)快乐时段”饮酒的时光等。当它们生起时，应尽速以正念觉照，并令心念重返正确的心态──慈心，如果做不到，那就再次送慈心给自己。

贪欲在心感觉饥渴的时候生起，通常我们不会注意到这一点，反而想着我们要去追寻或已经寻获的快乐。在我们的感官世界中，欲乐往往并未真正带来满足，反而还会激发更强烈的饥渴，我们很容易便养成惯性，并陶醉其中，结果是惯性入侵而“习惯成自然”。

因此，我们必须注意，并体认到更多的贪爱并不会令我们满足，反而应放弃贪爱。当一个人尝到解脱或离执的善心的喜悦，欲贪便不会生起。慈心因为有无量的清净喜悦，比较容易认识到这一点，也因此适合许多人修习。接下来，一旦放弃了所有的贪爱，我们便可以进一步寻求证悟。

有时候，对修习时所产生的无量喜悦也会生起贪爱。因为贪爱生起得那么自然，许多人甚至没有注意到。所以通常禅修者在生起喜悦时，应该警觉，但不必惧怕，毕竟，喜是禅支之一，而且伴随善心同时生起。

修习了一段时间之后，我们便可以清楚辨认内心所生起的是喜悦还是贪爱。我们要时时守望内心现起的是平静还是掉举。与贪爱俱起的喜悦，是强烈而动乱的。一旦去除贪爱，心会很快沉入安宁、冷静和平和的深度寂止，其中关键在于正念。如果你不确定，便去激发一些离执的心，看看结果如何。

另一个方法是，回到第一个所缘之前，先向另一人或一切众生散发慈心，这个改变会止住慈心，同时，定力也会暂时停下，不过，安全总比后悔好。但只要有老师在旁，情况通常不会一发不可收拾。如果贪爱非常强烈，可修习身不净观来对治，比较温和的方法是修习某种形式的正定，特别适合的就是强调正念的观禅。

二、瞋恚盖

我们也许会奇怪，瞋恚心为什么在修慈心禅时会现起。虽然在慈心强大时，瞋恚心会很遥远，但在那境界之前，它却是直接的敌人，尤其若是瞋行人、过去又受过创伤的情况下。因此，一些前行，诸如随念、送慈心给自己和选择对象等，必须处理得当。我们只能期待渐进（但必要）的发展，并且要有耐心。在比较困难的情况下，只能诉诸悲心而非慈心。在这种情形下，或甚至较轻微的情况中，受伤的感觉往往痛苦到令“心”退缩或关闭。小心一步步打开心门，刚开始可能非常痛苦，情况严重的话，可能还需要治疗或辅导。因为心中的感受若不能畅流无阻，发展慈心是极端困难的。最好懂得如何宽恕，懂得瞋恨只能被爱降服。别惧怕感受，反而要去认识并接受它们，就像接纳一个哭泣的孩子，然后安抚他一样，这个过程必须对自己真实而诚恳，否则只会使疗愈更加困难。

瞋恚和害意是面对排拒的对象而生起，因此修习初期要避免以不喜欢或敌对的人为所缘。然而，依然有一些令人排拒的对象，如不愉快的觉受、噪音等都会令人生气，要尽量不去理会，或援用充满智慧的思维，如业、无我等，给情绪一些理性的空间，多激发一些喜悦。同时，待定力上路了，这些就不再是干扰了。如果这些都做不到，不妨重返正念，来维持心的平衡。

三、昏沉睡眠盖

昏沉和睡眠是心懒散、虚弱、散漫的状态，生理上的疲劳会导致这种状态，其他生理因素如吃太饱、睡太多也会。一旦察觉到是生理的原因，便很容易矫正，象是疲劳就用休息，食睡过度就用减食或减睡。但如果原因是心理的，那绝对是昏沉睡眠盖。

此处要澄清一下，从技术层面看，睡眠本身并不是昏沉睡眠盖，前者是一个休息的状态，心路过程不生起，心念回到基本的被动状态。但人们一般并不去区分这两者。昏沉睡眠盖则是使感官之门关闭，引起睡眠。

若真是昏沉睡眠盖，便必须采取步骤来激发精进，可以思维昏沉的过患和精进的利益，思维死亡及其迫在眉睫的痛苦，会激发紧迫感，随念佛法僧也会激励我们。

在慈心中，随念慈心的利益和瞋恚的过患，也有助于激励人心。此外，激起一些更强烈的情绪，或者更频繁地勤发四愿，或者改成行禅的姿势，都有绝大助益。

其他一般的方法，还有作光明想，搓手摩脸，去开放空间中扩展心胸或呼吸新鲜空气等等。

四、掉举恶作盖

这些是心扰动的状态，使人难以安顿下来，有如波动的大海，没有平静。忧虑或后悔（也有译为：为已做或未做的事而感到不悦）会打扰内在的平静，心会等不及，试图解决问题。掉举这件事，原因往往不明，可能只是由于忙乱的生活方式。当然事出必有因，这只能靠我们自己来认出原因并采取行动了。对生命（和禅修）抱持正确的态度会有帮助。举例来说，我们要是抱着很高的期望去做事，若没达成预期的目标，便会萌生挫折感。或者我们对某种状况，最后做出的居然是批判，而不是纯粹的观察。在禅修中，必须记住，我们必须具有由清明而来的平静，才能继续走下去，所以我们要重新回去建立当下的正念。在慈心禅中，这与送慈心给自己是相似的，如果那些念头和思考不那么掉举或紧迫，我们就正念分明地注视它并放下，然后回到慈心禅的所缘（那个人）。在平静、喜悦、放松的慈心下安顿自心，而非急急覆诵那些祝愿。也许我们会问自己：为什么会掉举？这往往倒会有点头绪，一旦找出了原因，就可以寻求解决之道。如果是由于家庭问题或感情关系引起严重的不安，那么，对那些人或情况施以慈心，便可使问题暂不现起；否则，你也许需要寻求协助或辅导。

五、疑盖

此处的疑系指对所修习的正确道路有所怀疑，我们必须区别自己是真诚探求，寻找正道？还是在迷茫中引发心的疑惑，然后不予置信？这两者必须加以分辨。前者是利用慧根寻求答案，应该受到适时的鼓励；后者便是疑盖──这是人们试图想出答案却超出他们的能力之外，结果既沮丧又困惑，也许在未达成预设期望时，也会出现，它会和掉举一起生起。

解决之道在于获得知见，才能澄清疑惑。要做到这一点，我们必须听闻正法，有老师和朋友愿意倾听也有帮助。在慈心禅中亦是如此，然而一旦基本因缘条件具足，进展就不会过慢，疑盖也不至于非常严重。如果疑盖真的出现，处理方式和掉举一样：以正念观察，然后，只要一有可能，便向有经验的修行人寻求解决之道。

定

什么是定？它译自巴利文“三摩地”（samādhi），巴利文禅修论典《清净道论》 将其界定为善（清净）心与其所缘合一，然而定这个名相只道出了某一层的意义。

我们需要努力培育定的三个层面：

一、定是止

止这个名相用来强调清净。烦恼根源于贪瞋痴，具有掉举和动乱的特质，平静或寂止刚好是这种状态的反面，也是我们努力以赴的目标。这样会带来平静的心，因此最重要的是，我们必须确定不会走到邪定那个相反方向去。

二、定是一境性

一境性是定的同义词，因为都是专注或安住于一个所缘。然而在此之前，清净的因缘必须现前，这样才能使一境性所产生的力量和放大作用适当运作，这有如光线或芦苇，到处分散时力量很弱，一旦聚在一起，力量就很强大，这就是强而有力的“心”。

三、定是清净

瞋恚是粗重，慈心是深细

贪爱是粗重，出离是深细

愚痴是粗重，明了是深细

以上的叙述十分清楚，然而在心的清净状态本身中，还有些更高深的状态。举例来说，舍心比喜心深细，这些可用来区别入定的层次，这是深沉而微妙的“心”。

为什么需要定？

人们之所以修定，有许多不同的原因。我们在修习之前，必须严格考虑动机， 因为这会决定修习的方向和进展。

动机绝对不可以出于自私！如果动机是可疑或不善的，必然会造成冲突和问题。修学的主要目标应该是自净其意并且寻求真正的寂静，然而这并不意味修习不会利益俗世生活。

显而易见，修习所带来的第一个功德是克服压力。压力是不善心的结果，寂静与压力正好完全相反，若压力或烦恼越多，便需要越多的清净和寂静来克服，有正定的人是平静而快乐的，因为平静，我们会有效地处理生命和责任，快乐地生活。

在日常生活中有许多方法可以带来快乐、克服压力。举例而言，一些疗愈的技巧便需要定。有了定，就可以产生想法和创造力，无论要产生以上哪一个，必先获得正定。在俗世生活中，总是烦恼不断──很容易执着，甚至也会执着于定，接着会生起复杂的情况，如慢心之类。

修定的另一个动机和修习本身有关，便是去开发禅定那种真正寂静而喜悦的境界。一旦尝到禅定的滋味，欲乐便逊色多了，这样的修习亦保证生于较高的梵天。更有甚者，当根本定成就，我们也可能有神通，如他心通，神足通等等，这太吸引人了，因此强烈的执着也会伴随而来。不过话说回来，即使我们无法获致更高层次的证悟，定力仍会达到令我们远离恶趣的悟境。

如我们所知，修定最珍贵的理由在于提供观慧成长的基础。这是基于究竟出世的目标，所以是最圣洁的动机，所有佛教徒修习的止禅都有同一目标。然而，在由止入观之前，必须培育出不同层次的定，这完全视个人、他所取的所缘和身处情况而定。

定的层次

一、遍作定（parikamma samādhi）

在这个阶段，我们还在做前行练习，努力开发各种修习的善巧，我们会达到某种程度的一境性和寂静，譬如一面念诵，一面散发慈心。

此时的所缘是遍作相（parikamma nimmita），这是最初的所缘，若加以思维，便可存记心中而成相（指取相 ，或称uggaha nimmita）。

二、近行定（upacāra samādhi）

当我们的心安顿在所缘之上，好似沉入或融合一处，我们可以说是有了近行定。这时，我们很确定已经克服了五盖，要向安止定方向行进了，在这个状态下，心非常微细，如睡着一般，五根门的所缘都不现起，我们要小心不要打瞌睡（睡着），努力维持定力的流出，例如慈心。

经典上形容这个慈心禅的境界是界限破除，它意谓着慈心已发展至与那人（慈心的所缘）合而为一的境地。在此状态中，我们无法分辨给予自己或他人的慈心孰多孰少，或者孰为亲近、孰为敌对。

在这个层次，所缘称为似相（patibhaga）或相似之相，由原始的取相而来，它是纯粹概念，通常非常明亮透明。然而它会随定的种类和层次而有所变化，定越深，似相便越纯净，但慈心禅的所缘不会像观想影像那样清晰。

三、安止定（appanā samādhi）

一旦定力足够，心就与所缘合而为一，固定其上，结果便会扩张或提举至另一不同的心的层面，根本定是非常深沉而且强有力的境界，像落入深海，要到退出禅定时才会觉察。有人说这是非常微细的境地，我们甚至连进入了安止定，都没能察觉，特别是当它只出现在极短的剎那。若出现越频繁，整个过程应会更为明显，这里的所缘仍是近行定中的似相。根本定有不同深细的层次。

还有另一种定，称为剎那定（khaṇika Samādhi），只出现于观禅的修习中，是基于实相剎那剎那变化，以实相为一境性之所缘，它的强度等同近行定。由于本书的主题是慈心，我们将不拟在此深究。

定的因缘

第一节

“一切都准备停当时，音乐和魔术就开始了。”事物由因缘所生，定就像音乐，当舞台布置好了，观众都坐下来了，交响乐团中的音乐家只等着指挥大师舞动指挥棒，音乐才会开始。在我们的修习中，指挥大师等于“意志的力量”，音乐等于“心的欢唱”。

定的因缘都是些什么呢？

一、生理状态

我们谈过时与地，让我们再来看看身体。身体上的舒适有助修止发定。健康状态自然有关系，但更重要的是在禅修当中放松，放松的身体会带来放松的心。由于现代世界忙乱的生活和需求，压力是常见的现象，这会引发身体上的紧张，我发现放松是修止的首要关键；另一方面来说，一个人若不戒慎，或太放松，睡眠又会随之而来。然而，只要我们维持清明，没有太多掉举和烦恼，便可培育止。

此处的关键词是：放松。

二、不执着

有人头一碰到枕头就可以睡着，为什么有些人做不到？原因是：想太多。老习惯很难去掉──把问题从办公室带回家，又带上床，问题、问题、问题……问题总会有的，我们必须学着将它们放到一旁──至少一时，这是为了睡眠和休息、为了禅修和内心真正的平静。

有些提醒的话语会有用，例如“现在想这些也没有用，因为光想不会使事情变得更好，保持寂止和平静倒会让事情变好。”给心一些好理由去“放下”或“不执着”，另一方面，也可以诉诸其他方式，象是念诵。但基本上，我们仍需要不执着，反正我们在慈心禅中也要练习这个。

此处的关键词是：放下。

三、耐心而善巧地引发清净心

我们现在讨论的是慈心的感受或心识，这种境界有别于其他的定及其引发的果，方法已在前一章述及，就是需要引发慈心连续而自动地流出，那时才像一股沛然莫之能御的流动。

此处的关键词是：慈心。

四、将慈心建立在所缘之上

一旦慈心流出，我们必须确保它流向所缘，而不会跑到他处，有如水手冒着强风巨浪，用手稳稳地掌在舵上，航向正确的方向。当慈心越深（或越稳定），他便可以越放松（任运而不采取任何行动）。

此处的关键是：固守所缘。

五、放下

到了某一程度，我们必须让心换跑道至另一个或更高深的状态，可能像下沉或飞翔，放下吧！放飞吧！要信任心，因为心已建立起强大的慈心力量，这好似让更深层次的心识来取而代之。

此处的关键词是：任其自然。

第二节

五禅（定）支

定的发展是以五禅（定） 支来检视，这些是引发深定──如根本定──的主要心所。禅定的层次也是以这些禅支来区别。

一、寻（ vitakka）

在修学之初，这个心所主要的作用是将心安在所缘上，它常常被人说成“想”──我认为在理论上讲用这个字未免太过空泛，实际上这是将慈心送给想送的人。要不断地送给那个人，首先我们需要自己有慈心——这是引发慈心的方面。我们必须确保那是慈心而非贪爱，还要确保我们有很多慈心。一开始，就好像找寻并挖掘泉水，如果掘得够深，水便会从土中渗出来。如果我们继续掘，水就开始流出来。然而，在挖掘的过程中，我们会遭遇不想要、也没料想到的东西，象是蛇啦，青蛙啦，甚至还可能有金子，就看我们心里有些什么了。然而，终究一定会生起很多觉受和情绪。一旦开始流动，我们必须确保它导向禅修的所缘。

禅修之初，你会遭遇许多入侵者──你想往后再修的对象──象是漫画人物“黑衣西达”（ Broom Hilda） 和“恐怖海格”（Hagar the horrible） 等等，也照样送慈心给他们，但不可在他们身上逗留，要回到禅修主要的所缘──那位可爱的人身上，如果不加以控制，心念会逛到慈心之外，结果造成掉举。

此处的关键词是：引发。

二、伺（vicara）

一旦慈心被激起并导向所缘，下一步便是加以维持。维持慈心的力量称为伺，这是从内心持续不断地流出慈心。好似在路上拖一部台车，等冲力足够了，就非常轻易，台车象是自行开动一样。到某种程度时，并不需明显的精进努力，因为慈心会自然流出，而且会与所缘同在，有如在海上扬帆或一路滑雪下坡；但在另一方面，如果精进力太强，你会被一路冲下，比原先想的还不由自主，甚至难以入睡，如果情形是这样，那么你就是太过精进了。

此处的关键词是：顺流而下。

三、喜（pīti）

喜象是心的旋律，有节奏和拍子。当慈心之流顺畅而且稳定，冲力自然会增加，喜便如波浪涌现。喜是第三个禅支，随清净心生起的喜之感受是一种震颤、振奋的轻安、清凉和喜悦的汹涌浪潮，遍满全身每一个细胞。这种愉悦的经验无可抵挡，容易发生执着。生起喜悦时，不要抗拒，反而要在开始的时候，用了了分明的觉知鼓励它发生。但若太涌动而影响到清明，而且执着非常明显，就该是净化的时候了。

此处的关键词是：鼓动波浪。

四、乐（sukha）

当喜得到净化，慈心定也得到进一步的发展，便深入内心了，犹如甜滋滋的蜂蜜。这种甜蜜伴随着平静、安宁和静止。此处的重点在于净化慈心定，这样才会得到深定。乐象是被一层又一层的柔细丝绸覆盖或包裹，最终沉入或滑入至乐的汪洋。

此处的关键词是：净化。

五、一境性（ekaggatā）

这是将慈心定固定在所缘本身，好似被所缘吸入，或与其融合，直至难以分辨能所。在这个状态之前，有一个很明显的层次改变──有如沉入或坠入一个深洞或自陡崖飞下。虽然常常是渐进发生，有时候也可能来得相当突然。

此处的关键词是：完全交给慈心。

你可以看到，这五禅支掌控着定力每一层次的发展。例如一境性在最初期也可能现起，但仍然很弱，在最后阶段则变得明显而具有优势。一旦一境性强了，就可能进入禅定。

简言之，定的发展有三个阶段：

一、努力阶段──犹如上坡，仍在建立慈心定的冲力。

二、滑翔阶段──犹如冲浪或滑雪，已能不加功用行，冲力便任运一段时间。

三、起飞阶段──犹如高空弹跳（bungy jumping）或飞崖（parapetting），已经超越一般的定，到了一种显著转变的状态。

第三节

注释书中常提到十一种因缘条件可以发定，最好能善加思维：

一、生活基本面之整洁

这是指清洁和整齐，也可延伸到简约。一个人如何生活，会反映在居住环境之中，如果周遭环境和生活习惯整洁，那么心也会一样，清洁和整齐可引发定。

此处的关键词是：清洁与整齐。

二、平衡五根

五根分别是信根、进根、念根、定根、慧根，念根带来平衡，且是进根和定根平衡的因缘。进根让我们活跃，定根则令我们静止不动。若进根太强则掉举，太弱则懈怠懒散；反过来说，定根太弱也会掉举。

然而，为了修习慈心，我们需要加强定根，但不要到失去焦点。平衡的状态可以进入禅定，一开始可能多一些进根，然后净化进根，成为深细的寂静，正念是平衡二者的因缘。

此处的关键词是：平衡。

三、取相（所缘）善巧

适合而且强力的所缘会决定生发定的速度和进程。如果选择了不合适的所缘，不但进程缓慢，而且会扰动不安。

然而，禅修的所缘并非影响禅修的唯一要素，另一重要因素是发心。当我们学着去处理不易修习慈心的对象（如有敌意的人），就很清楚了。再者，所缘随定力渐深而改变，由遍作相到取相，再到似相，我们必需学着操作，直到熟练。这个因缘条件通常指我们必须具备此一技巧，而且知道采取某一步骤时，会发生何种状况，才好采行最佳的方法。

四、使散漫之心提举起来

五、使过度兴奋或掉举之心静止下来

六、使不满足之心得到喜悦

七、当心保持着平衡的觉知时，勿横加干扰

以上四点与念根有关，也就是平衡五根中的第二项因缘。提举心可引发进根，第五至第七项因缘则是在三种不同的状况下操作定根，在适当的操作下，我们会顺利进驻禅定中。

提举心有助引发慈心以发定，至于如何处理，则已在〈五盖〉一章中的昏沉睡眠盖提及。例如我们可以随念慈心和进根的功德、昏沉和瞋恚的过患等等，加速念诵也可以。我想强调的重点是，进根可以藉助正念和慈心来启动。其次我们必须知道需要多少，何时需要，以避免掉举。

约束过度活跃或散乱的心，也需要进根，这必须是能够发定的约束力才有用。例如思想活跃时，通常需要平静的心态来抑制，但白日梦则需要警觉。

当沮丧或不满足时，便需要激励内心，这时，喜很必要，而且喜是禅支之一，可以思维快乐时光或激励人心的事物（如三宝之于佛教徒） 。

至于第七项因缘：尊重心，勿加干扰。当修习顺利时，不要去打扰那种平衡的状态。我们可能出于热情而想多精进一些，但这会破坏平衡。然而，平衡的流动不可能永远持续，因此我们需要警觉何时、如何再次令其平衡。

此处的关键词是：以智慧处理不同状况。

八、远离散乱之人

九、亲近专注之人

我们与怎样的人亲近，会影响我们的心念。初学者往往需要人与人之间彼此支援，尤其要多考虑这一点。在修习慈心禅时，避免跟掉举或瞋心大的人交往，乃为明智之举；相反的，亲近有慈心又平静的人，不但可鼓舞士气，又可得到现成的忠告。

十、思维禅定与解脱的利益

这一项一般都用于慈心以外的修习，但此处专指慈心定，我们可以思维慈心的十一项利益。

十一、倾向于培育禅支

这里指的是倾向于禅定，象是一种被冲动和意志力带来的强烈倾向。起初，我们清楚知道它的利益、必要性和重要性。接着，便像按预先设计好的道路，进入心的更深层面，这就是心不再“有意而为”，而安住于超越“凡常心”之处。若要达到这种境地，需要一段时间的修习；我们必须小心从事，才不会失去控制，或者把我们带至并不想去的方向。

禅定以及禅定自在

禅定（jhāna）是深定的境界，在经教中以初禅、二禅、三禅、四禅来描述，指深定的特定层次，那些境界是“安止”（appana），心与所缘完全合一，最长可在五根门的觉知和念头都隔绝的状态下持续七天，所有身体的触受、声、香、味，当然还有视觉都没有了，甚至在意门只有似相（patibhāga nimitta），即其现前的所缘。心与所缘融合为一，没有散漫的念头，细微（比沉睡还深）到有此经验的人可能会形容象是进入“空无”。时间一久，也熟悉了，我们便能够在出定时认识这个状态。在每一不同层次，以及对不同所缘的体验，都不相同，人人对它的描述也不尽同，所有闻法而来的和引用的理论，都只能提供概念，说明其状态，或以为的状态。至于何者为真正的禅定（jhanic）经验，何者不是，各方意见亦有差异。我们非得具有第一手经验，才能确实知道。

禅定有不同种类，经中列有四种，论（阿毗达摩，Abhidhamma）则分为五类，因为我不希望涉入经验分析的争议中，只能鼓励你找个在这方面称职的人（也许不只一人）来讨论。

在慈心禅中（也在悲心禅和喜心禅中）， 最高可成就三禅，舍心禅则可达到四禅。

每一层不同禅定的主要禅支如下：

初禅 寻、伺、喜、乐、一境性

二禅 喜、乐、一境性

三禅 乐、一境性

四禅 一境性、舍

以下禅定自在的内容，系从我前面一本书的一章而来。我们必须令某一种禅定自在，才可能推进至下一更高深的禅定。

当我们确定（譬如经由适宜的引导）体验到了禅定，便可作决意（adhitthana）令其自在，自在有五种层向：

一、转向自在

这是出定后，能够立即经决意自在转向五禅支中的某一禅支（作意以其为所缘），一禅支接一禅支地提取。

二、入定自在

“入定”意谓由欲界定移转至色界定（定心），是将一般欲界心切换至定心，我们必须熟悉禅定是什么，也必须充分修习禅支。决意的自在也很重要，当我们知道一切准备功夫做好了，五根／五力培育出近行定，接着，切换意志力量，将这种力量和以前修习的力量导向所需要去的方向，心便飞向禅定，或者沉入所缘，有如从跳板跃入泳池中，又有如放下一切。

三、长时住定自在

这是在该禅定中，想安住多久便安住多久的能力，最长可达七天。一般说来，充分的准备非常重要，一旦我们不必担心象是午餐或约会这类的事，心便可以放轻松持续禅坐了。准备工作系指：确定一段时间不受打扰、所有重要的事都先放一边。清洁了身体，也充分练习了可以长期禅坐，同时又决意要坐一段固定时间，我们就可入定和住定了。通常我们必须逐次训练通过决意要延长时间，才能加长住定期间。

四、出定自在

“出定”意谓从禅定状态中出来，其精准度首先可依据时间点，先要视我们是否可以持续那么久（即住定自在）。如果做得到，那么精准度就是我们预计出定的时间，据说可精确到一秒不差；其次，依据事件或场合，譬如，我们可以决定有人来敲房门便出定，或如经中描述的圣僧或佛陀要开示便出定！这些能力都端视个人的修习以及经由决意所得到的自在而定。

五、省察自在

此处“省察”系指观察刚才出来的禅定，并非指思考，而是对刚才发生的禅定状态中的禅支有完全的觉知，因此要在出定之后立即观察。有两种方式：

1. 省察刚过去的心识

我们可以从中辨识刚才是哪一禅及其组成的各个禅支，然而我们必须藉着本身的体验和善知识的指导，来娴熟这一切，初次入定者通常并不熟悉。

2. 运用决意来省察

此处指我们决意目击刚才生起的禅定状态中的各个禅支，经由决意的力量，我们会目睹一禅支又一禅支。

这与第一自在，即令心自在转向诸禅支相似，接下来马上就是省察，经由这种省察，我们觉知刚才经历哪一禅，以及下位禅支的粗苦障处。举例而言，若省察寻、伺会形成成就二禅的基础；同样的，若省察喜会成就三禅；若省察乐，然后着手修习舍，而且欣乐四禅，则会成就四禅。

我们往往要省察许多次，但也得小心不可太过，否则会因看到自己的缺陷而产生强烈不悦，结果即使决心要入定也做不到。

要见到禅支的决意是这样的：

──愿我见到该禅定的第一禅支

──愿我见到该禅定的第二禅支

──愿我见到该禅定的第三禅支

──愿我见到该禅定的第四禅支

──愿我见到该禅定的第五禅支

见到五禅支之后，也就是我们知道成就了初禅，然后我们可以开始转向，向二禅进发。二禅之后，我们能够再一次见到其所组成的禅支，然后以同样的模式，迈向三禅及四禅。

一旦我们得到五自在中的前四项，便可以下列方式令自在更加圆满：

1. 正向：1-2-3-4

2. 逆向：4-3-2-1

3. 正逆向：1-2-3-4-4-3-2-1

4. 跳跃式：1-3-2-4

5. 交织式：1-2-1-2-3-2-3-4-3-4-3-2-3-2-1-2

这样的练习将令我们极为熟悉这些心所，轻而易举地达到，也轻而易举地转换。

改变慈心之所缘

一旦我们以可爱之人为所缘，成就善巧和堪能，得以进入甚深禅定，我们便可着手练习其他类型的所缘了。

无论是否在深定中，慈心应是无量的。另一方面，慈心应该在任何状况下都强而有力，才能用以下顺序将不同深度的慈心导至各种人。

一、可爱之人

二、亲近之人

三、中性之人

四、排斥之人

五、怨恨之人

这个顺序很容易理解，每一类人都有其问题及意涵，随着修行中培育而来的能力和多方面的才能，我们非常可能将所有人都变成“可爱”之人，不仅在心中，而且是真正的可爱，不是很美妙吗？

一、可爱之人

本书在前已详述，其它类型（第二至第五型）因为较难引发清净的慈心，所以接在可爱之人之后。

二、亲近之人

这是你觉得非常贴近的人，也许是后辈、兄弟姊妹、配偶或长期同袍战友──一位与你同甘共苦的人。然而对大多数人来说，这样的亲近常引生执着，于是，一旦关系生变或生离死别，就会造成痛苦；因此我们应该学着睿智地去付出无私、无条件的爱，永远有能力疗愈或成长。

如果执着过于强烈炽盛，便需先思维随念的内容──如业（舍）随念、死随念和无常随念。

同时也需思维贪爱和执着的过患，一旦准备停当，便可向一定距离散发慈心。此时喜悦可能会颇为强烈，但尽量令其轻安而纯净，然后你会惊异定来得有多迅速。有时候，倒是因执着于喜悦而限制了定力发展呢！只要一生起执着，就须立即返回对自己的慈心，重新建立正念。

经常练习之后，我们便能分辨何者为慈心，何者为执着，以及适合运用何种慈心。

一旦能够开发对亲近之人的甚深禅定，你便能改善亲近的关系，更爱对方，却不会伤害彼此。

三、中性之人

这种人很多，包括你不认识、刚刚认识，或者认识一段时间却不特别感兴趣的人。在冷漠而过份崇尚个人主义的社会，这很常见，他们也是亚洲“成千成万”的人。

但看看其中的潜力吧──你可以向这么多人放送慈心并且从中成长！以上提到的每一个人，都具有人类的美德、精神层面的特质、付出爱的能力以及接受爱的需要，我们只需要从某一个人着手，最好是身边经常见面的人，象是同事、送报生，随便任何一个人！

第一步是诉诸情感，去看人类、友谊或慈心之中的良善和潜力，如果你和那个人接触，试着去了解那人，并以身语意表达慈心的温柔、平静和喜悦，你会惊异于你所收到的回应以及你在禅定的进境，而且会看到慈心散布得多么迅速──它非常具有感染力，你的心田将宽广地敞开。

给予中性之人慈心的另一种方法是“借用”给予前一所缘（可爱之人、亲近之人）的慈心所建立起的冲力，这种力量在转换所缘之后仍会持续一阵，这也说明了，在我们难以对所缘生起慈心时，必须要回到可爱之人的原因。

四、排斥之人

以这种人为所缘，我们便开始接近比较困难的层面了──这也是“危险”的层面，因为慈心有一隐藏的敌人──瞋恨。生起瞋恨多是因为自己心内有瞋，而不是因为对方让人起瞋。举例来说，你可能会说：“我不喜欢她──她太多嘴了。”或者“我不喜欢他──他有一张大嘴巴。”在慈心的修习中，你可用正面思考来对治这类负面想法── “多嘴也有好处”或“你不必喜欢他的嘴，却可以喜欢他的心” ……等。

首先，你必须自问为何不喜欢他或她，你会惊异地发现，就算不是所有理由，也有不少理由，是没什么道理的。同时我们要觉知愤怒的现起，去深入观察它的过患以及不合情理，然后将它送走。当路障清除之后，便可看见友谊和爱中潜在的良善和良机，你会惊讶于这些人有多美妙，好似经公主一吻，丑怪的青蛙就变成英俊的王子了。试想，能够用深定对这样的人给出全心全意的爱，是修道生涯中多么重大的里程碑！

五、怨恨之人

你见过你真正敌人的面孔，见识到他看起来有多恐怖吗？其实，真正的“敌人”是我们心中由所谓“敌人”而生起的烦恼，其中瞋心是慈心直接的敌人，然佛法教导我们莫视之为“敌”，而视其为弱点、疾病或“失落的灵魂”。

另一方面，我们可以正面视之，当做是修习慈心潜藏的良机。

有敌意的人是最难处理的所缘，并不完全是由于我们根深蒂固的瞋恨，还由于我们认为瞋恨理所当然。为克服瞋恨，我们应遵从《法句经》所言：“他人骂我、打我、击败我、掠夺我──如果人不怀怨恨，怨恨自然息灭。 ”[9]

要修习成就，首需从内心袪除恶意着手，要公平审视问题之所在。我们必须先在行为上合乎道德。如果我们认为自己有理，那么我们便可开始思维愤怒的过患，以及宽恕的可能性，因为人无完人，难免有缺陷。接着，我们可以随念慈心的功德，然后生起慈心。向一个人送出慈心并非宽宥他的不良行为，只是意谓着我们希望他变得更好，这是回到基本面来看待问题。

如果我们无法完成以上的过程，那么我们可以再重新送慈心给自己，另一个方法是先用悲心，再用舍心。

试想，能这样送出慈心定给怨恨之人，不啻完成一桩奇迹。

再多想一步──常叫人害怕的动物，像蜘蛛、蝎子、蛇之类──究竟属于那一类呢？我希望你能将他们归诸为“可爱”类。

一旦我们能够将所有类型的人修习完毕，达到了各层次的禅定及禅定自在，那么我们便可以开始练习真正的无量心了。

对一切众生的遍满慈

遍满慈心是对所有众生无条件的爱，心智因此得以扩展而含摄一切生命形式，心智必须真正的开放、灵活而堪能，将每一众生纳入心中──犹如张开的手掌接纳所有放在掌中的事物，又像盛开的花朵，美丽而让人动心。当我们开始修习方位扩展，其空间的意涵是很明显的，如鸟向一个方向快速飞翔，这样的心智所向无碍，扩张到一种似乎是“爱的无量心识”的境地。

但首先对“一切众生”的概念必须有所了解，你如何观想一切众生的形象？显然这是想法，而非视觉概念，我们必须在心中了解这个意义，否则肉眼看不见众生，如鬼神之类，该如何是好？

我喜欢以空间概念来修习，想着他们充满房间、房屋、建筑物、区域，城市、地区、国家，乃至世界和宇宙。我们并不需入定，在这个关键点，目的仅是了解“一切众生”的概念，感觉一下真正开放的“心”是何等情况。

接着，想一想那些你所知道并认识的生命，再扩展到你所熟识的生命，如家猫、夜里吱吱作响的老鼠等，承认周遭有你感知不到的众生存在，然后让“开放的心”囊括“一切众生”，一旦能将“世间一切众生”纳入，你便感觉到心又多开放了多少──跟受限于贪瞋痴的心是完全相反的。

要散发慈心给众生，有两种遍满：

一、无界限遍满慈（anodhiso pharaṇa）

二、有界限遍满慈（odhiso pharaṇa）

一、无界限遍满慈

这是将慈心送给众生，却不指明其行相，因此是一种没有分别的散发慈心──无论男女、老少、远近等，象是写给大众的公开信。

经教中，无界限遍满慈是送给五种行相的众生：

1. 一切有情（sabbe sattā） ──指有感受的有情

2. 一切有息（sabbe pāṇā）──指有呼吸、活着的有情

3. 一切业生（sabbe bhūta） ──指从自己业力而生的有情

4. 一切个人（sabbe puggalā）──指被视为个体的有情

5. 一切性格（sabbe attabhāva pariyāpannā）──指有个性的有情

这五种行相传递的其实是同一讯息，用不同的字眼只是避免单调，并以不同观点来解释“众生”，以加强有情的观念，于是定力得以增强。

无界限遍满慈最好在成功送出慈心给不同的个人──从可爱到怨恨之人──之后再从事。我们在内心深处将这些个人都纳入“一切众生”是很重要的，否则，若仍有所保留，而将所缘设定为除了“恐怖海格”之外的一切众生，是不会有效果的。

假设你正在散发慈心给附近的一切众生，将周遭的一切众生──各种人、各种动物、如狗、猫、鸟……蚂蚁，甚至“不可见”的众生带至心中，不遗漏任何事和任何人。感觉慈心生出的能量向外扩散，充满整个区域。起初，可能有些散漫或偶发（如图一），一下这里，一下那里，你会觉得它在那区域中留连、徘徊。如果你认识到这是能量、振动和波动，你便会在心中感觉到散布和扩展（如图二）。注意要放弃身体的概念，在几次扩张之后，周边会变成“一切众生”的广阔觉知。当我们一面扩大其范围，一面去感觉慈心的感受和心识有如充满慈爱能量的海洋，波涛汹涌直到天际，或者如同一束束光线发亮并向外扩散。另一种是螺旋形的漩涡向外扩散（见图三） 。利用这种影像时，绝不能忘记慈心与其同在，而有情是我们的所缘，否则，就可能变成一种纯綷观想的练习了。

最后，慈心会变成一股不断扩散的流动，所缘或个别众生不再重要，只有对一切有情众生的慈心。

四愿可以同样应用于以上每一种扩展，以增强其力量或延长其流动，视当时五根五力的状态而定。四愿是：

1. 愿一切有情平安，没有危难

2. 愿一切有情平静，没有心苦

3. 愿一切有情健康，没有身苦

4. 愿一切有情善自珍重，保持快乐

这四愿可同样一再应用于其他的无界限遍满慈

愿一切有息平安，无有危难…保持快乐

愿一切业生…一切个人…一切性格…保持快乐

之后，再回到 “愿一切有情…保持快乐”等等。

一旦定力上路了，也可能达到禅定。

二、有界限遍满慈

在有界限遍满慈中，每一行相都定义得很清楚，每一行相都有他们独特的行为和特质， 因此应该注意每一行相的特性，是“可爱”、“中性”或“排斥”类。这样，我们才知道采取何种行动，生起何种慈心等等。

我们每一个人在喜好、偏见，乃至需要矫正的心态、需要培育的德行都不同。我们对每一行相的反应，恰好反映出这些特性。在修习时，若对这一点了然于心，应该有助于改进自己，并改进与其他行相众生的关系。最后，一旦引发深定，我们便会知道自己进步了。

经教中，有界限遍满有七种行相，又可归入三个范畴:

1. 一切女性 －┐

2. 一切男性 －┘ 以性别区分

3. 一切圣者 －┐

4. 一切凡夫 －┘ 以精神层次区分

5. 一切天神 －┐

6. 一切人　　　　 │ 以轮回区分

7. 一切恶道众生 －┘

1. 一切男性（purisā）和一切女性（itthiyo）

其特质的不同不仅在于性别，还在于文化。一开始，可能会生起欲贪，接着，如果曾经历不公的待遇，瞋恨也可能生起。我们必须先矫正错误的心态，如果有贪和瞋，那便必定也有愚痴。举例来说，心态失衡之人口中说出“所有男人都不忠实”或“所有女人都是弱者”，就应该改变看法。两种性别在行为上固然有差别，但在个人和群体之间也有正面和负面不同的特质，注意要不怀偏见，而且不可概化。其次，我们必须接受我们都是人类，具有不同的潜力。

请想一想，我们应该包括以下这些众生吗？

(1) 雌雄同体

(2) 无性

如果都纳入，那么我们便包括一切众生了！

在修习慈心禅时，若对这些行相运用四愿，可以达到禅定和禅定自在。

2. 一切圣者（ariyā）和一切凡夫（anariyā）

这两种行相的区别在于精神层面的证悟。在上座部佛教中，圣者有四种行相：

阿罗汉（arahatā） ── 应供

阿那含（anāgāmī） ── 不还果

斯陀含（sakadāgāmī）── 一来果

须陀洹（sotāpanna） ── 预流果

以上圣者皆经验了不同程度的“无为实相”，成为阿罗汉便达到最高证悟层次。每一果位将不同阶段的烦恼连根拔起，最终止息轮回，不受后有。

凡夫包括一切善人和痴人。我们在现实中很难得遇见一个真正的恶人，宁愿视其为弱者或“病”人，需要悲心以对。相对的，完全的“善”即是“证悟”。大部分人都落在这两端之间。

无论如何，要知道谁有证量，殊为不易，猜也猜不出。

另一个方法，我们可以作这样的分类：

(1) 有心灵修持倾向的众生

(2) 无心灵修持倾向的众生

再一次警告，要注意你对此分类的反应。如果你以为自己修持殊胜，可能会生起骄慢；如果你认为别人比你殊胜，你又可能生起自卑情结。解决之道是以谦卑和尊重来取代以上两种心态。然后，我们会生起一种同参道友的感觉和信心，慈心因而流出。生起慈心时，我们利用四愿驱使慈心流向禅定，并获禅定自在。

这种理解对修行团体的和谐相处非常重要。不仅在宗教系统或传承之内，而且在它们之间。门户之见会分化彼此，而且在无意间导致憎恨，若能打破人我之间或精神层次之间的障碍，将会促进沟通，增加信任，使社群进步。即使我们以一己之力，向修持倾向较高或较少的众生发散慈心，也会在精神层面上扩展我们的决心和人际关系。

3. 一切天神、一切人和一切恶道众生

这三种行相是在佛教宇宙观中，根据轮回投生的种类而予分类。

天神：是天界或梵天的天人

人：即是人类。有趣的是佛教注释书[10] 中提及其他行相的人道众生，寿命远较我们长得多。

恶道众生：是由于不善业而生为饿鬼、地狱众生或畜生的众生，他们的智慧比人类低。

你不可能知道所有种类的众生，尤其是你从未见过或无法看见的。世界上有很大一部分人口是不相信神或鬼的，因此在研究证明他们确实存在之前，我们只能接受他们有可能存在，或是不管他们存不存在。

此处有趣的是，我们可以散发慈心给他们，打破隔碍。我并非鼓励大家与他们接触，而是为了社会的幸福，需要和谐共存。这种练习也有助于祛除对未知的恐惧，尤其如果你是属于比较“迷信”的人。

你可以像对其他各类人等一样地对待这些众生，并且将他们转化为“可爱的众生”。

然而，天神易于让你自然而然生出随喜，而恶道众生则需要更多悲心。

无论他们行相为何，一旦隔碍破除，只有“有情众生”具有意义。如同其他的行相， 我们持续练习，直至禅定及禅定自在。

佛陀对慈心的开示中，尚有更多的分类，象是:

一、强弱，无一遗漏（以力量区分）

二、长、大、矮、微小、中等尺寸、巨大、小（以身量区分）

三、可见或不可见（以可见性区分）

四、远近（以距离区分）

五、将要存在、已经存在、不再寻求（以投生区分）

众生的分类不可胜数，我们可以就一己之需要和情况自行取材，以去除恶意，带来善意，并提升精神层次、定力和慧力。

方位扩展的慈心

一旦我们可以善巧地散发慈心给一切有情众生及其各种行相，我们便可以运用四愿，来从事十种方位的扩展，如下所述：

7有界限遍满慈x 4愿x 10方位

5无界限遍满慈x 4愿x 10方位

1. 东方puratthimāya disāya)

2. 西方(pacchimāya disāya)

3. 北方((uttarāya disāya)

4. 南方(dakkhiṇāya disāya)

5. 东南方(puratthimāya anudisāya)

6. 西北方(pacchimāya anudisāya)

7. 东北方(uttarāya anudisāya)

8. 西南方(dakkhiṇāya anudisāya)

9. 下方(heṭṭhimāya disāya)

10. 上方((uparimāya disāya)

方位扩展的慈心系依据空间概念，利用十种方位以利心智的扩展。这样修习时，我们打破了距离和空间的隔碍，对任何众生都能够有效地送出慈心，就好似那位众生正在你身旁，或者说得更精确些──在你心中。给每一方位的每一人送出慈心，一个接一个，需要精进投入，但累积下来的定力是十分有力量的。如此共计有528个慈心的愿：

无界限遍满慈： 5 x 4 愿 = 20

有界限遍满慈： 7 x 4愿 = 28

无界限方位扩展： 5 x 4 x 10方位 = 200

有界限方位扩展： 7 x 4 x 10方位 = 280

528

每一项都能够到达禅定。

你可以从第一个方向开始：“愿东方一切有情平安，无有危难”直到最后“愿此方位一切性格，善自珍重，保持快乐”。

从事方位扩展的慈心，你必须首先专注向一个方向扩展的无量空间，不妨去山顶眺望台或海岸，将视线扩展到尽可能的远，得到距离感，然后闭上双眼，生起慈心，让慈心流向那个方向。一旦这样流动顺畅而强力，便将觉知加入一起流动，它可以无限地流下去。忘却色身的形状，顺其自然，好似根本没有色身一般。意象也有帮助，我经常在心中以慈心能量创造出飞鸟的影像。你也许可视其为光明优雅的慈心，让觉知安住其上，让它强而有力地起飞，一举飞向那个方向，一路散播慈心。每次重新发的慈心四愿， 都赋予一股一股特别的力量，如同起伏的波浪。你亦可选用其他形象，象是散发光明慈心的天使，也可以用云朵带来清凉新鲜的慈雨，在修习时，不妨施展想象力和创造力。

散发慈心的方法

修习慈心有不同的方式：

密集／非密集

在前面提及修习慈心禅可以达到禅定，并获得清净幸福的生活或得到近行定。对于前者，你通常会在密集禅修中达成，也就是在整日坐禅、行禅交替进行，及在其他活动中，如进食、接电话之类，持续进行，我们必须无时无刻不散发慈心，我们也持续向特定的人选送出慈心，直至获致禅定。

非密集的慈心修习较有弹性，可以不同的密集程度进行，即使在一节禅坐中，我们也无需只针对一个人，这样比较多元化，但效果也不容低估。一点点爱还是可以持续很长久的。

独自／团体禅修

独一静处通常较裨益止禅，因为比较安静，不易与人发生误会，但我们必须下定决心，否则懈怠和无聊便会悄悄生起。这适于个性独立，修习已上路的人。

团体禅修有其正面效果，尤其适于需要支援的初学者。我们在禅修营期间的能量中，可以很明显感受到这种效果。在修习慈心禅的禅修营当中，可以强烈感受到慈心的能量，更肯定朋友就在身旁的好处。只要有较多的空间、良好的安排，而且控制得宜，一切就会很理想；否则，在团体禅修中只会更令人分心。

团体动力

过去数年中，我实验在团体中练习慈心，效果十分良好。例如围坐一个圆圈（慈心圈）即较一般方形排坐好。彼此面对面，更容易相互送出慈心。

团体禅修中，我们亦可将参与者分为两组，角色可互换，来学习给予和付出。

我们也可以将一人放在中央，譬如需要疗愈的人，效果也很令人鼓舞。

如果我们创造力够高，还有许许多多不同的方式，团体越大，效果越强大。随着团体的定力增强，效果也会增进，然而最确定的是：团体的和合力会成长，冲突会减少。

慈心与四梵住

慈、悲（karuṇā）、喜（muditā）、舍（upekkhā）合起来称为四梵住（Brahma vihāra），“梵”意指天或尊贵。禅修论典《清净道论》描述其为“最殊胜、最纯净的”，说修四梵住之瑜伽行者拥有如梵天一般纯净的心。“住”意指安住，因此修习梵住就如同梵天一般安住／生活──生活在喜悦中，没有瞋恚。这四种梵住是对待众生的心态，理想的人际关系由此建立，也可以扩展至无量无边的众生，故又称为“无量心”。

悲心和喜心是慈心的两个层面，悲心洞悉众生的苦，努力袪除其苦。喜心洞悉众生的幸福和喜悦，慈心可以用于这两方面，如同一位朋友为我们带来幸福，但是悲心和喜心也有各自的特质与效用，容后详述。

然而舍心与众不同，它由中性的感受生起，是一种对待众生的平衡态度，由理解因缘运作而来，尤其是理解业力的法则。它用来平衡前三项比较感性的梵住，并且是证得四禅的基础。

泰国人将梵天描绘为四面神，老实说，我觉得它看起来像怪兽，但的确够创新，每张面孔都有一个不同的表情─―慈、悲、喜、舍，面孔上看不见贪、瞋、痴，通常放置在家、寺庙和旅社来表示欢迎所有人。

悲心

悲心是心想要解除他人的痛苦，其修习与慈心略同，有十一项利益，最高可证得三禅。

一般来说，只要我们能够注视、或者不怕注视他人的痛苦，悲心比较易于生起，一开始，要思维害心（其直接的敌人）的过患和悲心的功德。

接下来，选取一位不幸、受苦的众生做为所缘，切莫选择亲密之人，因为可能生起悲伤；也不要选择怨恨之人，因为可能无法避免窃喜；亦不要选死者或异性。选取一位明显受苦的人，悲心才容易生起─―最好是你素来相熟之人。

去医院探访朋友，访视孤儿院、养老院、复健中心或殡仪馆，以体验痛苦。精神病院被称为“活地狱”，那里疯狂的病人，展示了世上心理极端痛苦的例子。

苦可划分为三类：

一、身心之苦

二、烦恼之苦

三、三界之苦

一、身心之苦是“表相的痛苦”，因为这种痛苦容易了解。虽说身苦、心苦是相互关连的，但其中以心苦较难处理。有时候人们会隐匿心理上的痛苦，所以需要深入认识人们，才能了解。

二、烦恼之苦是一种心苦，但不那么粗显；相反的，有此苦的人可能看起来相当快乐。例子是疯狂的人可能日夜唱歌，沉溺于毒品的人也可能看起来很快乐，还有像蛞蝓一样懒散的人，或者忙得团团转，见不到生命的重大意义的人。我们需要智慧才能洞悉这些是苦。

三、三界之苦由不断轮回生死而来，有些生命的痛苦是超乎我们想象的，但也有些生命十分有褔报。一般而言，我们可以总结说：一再投生，还是有太多痛苦和过患，我们可以快乐地决心不再投生。可惜大部分人无法随念前世，甚至不觉得可能有过去生。如果我们能够了解并接纳这一点，我们便甚至能生起那种高度觉醒的人──如佛陀──所特有的极大的悲心。

培育悲心所需具备的善巧，是同理心，也就是能够感受到他人的创痛、剧苦、绝望和忧伤。但是在允许并鼓励悲心流出的当下，必须维持分明的觉知。我们越能感受痛苦，悲心也越流越多。在这个关键点，我们必须视痛苦的众生只是一个所缘，勿与他一同受苦。悲心与悲伤只是一线之隔—─两者是近敌，要是过了头，悲心便不再成其为悲心，而变成了悲伤（悲伤系从瞋恚生出）。

如果演变成这样，那就重新开始。回去在内心建立正念和慈心；思维业力，生起舍心。这时感受可能会很强烈，必须坚定保持清明，维持平静与柔和。一旦悲心汹涌奔流，你会看见不可思议的强烈力量，这能量需要加以管控并净化。

有一次我送悲心给病中的室友，我并不顶认真，但结果越演越烈，我疯了似的想找人帮忙。问题是当时正值深夜，禅修中心的人都睡下了，幸好我努力设法回复了“理性”。要是缺乏智慧，有时候会被情绪制伏，结果看起来有点傻气。

根据经教，这里用的愿是“愿他／她没有痛苦”（Dukkhā pamuccantu）。

这和慈心四愿的用法一样─―用来生起悲心、维持住悲心，直到那股力量形成势头和流动，展开了自己的“生命”。接下来只要以清净的心在所缘上维持够久，会很快发定。

我也喜欢增加一些愿，以防单调：

愿他／她没有身苦

愿他／她没有心苦

愿他／她没有三界之苦

有时我也用这样的方式:

愿他／她今日没有痛苦

愿他／她明日没有痛苦

愿他／她后日没有痛苦

…等等，一样有用。

然而，容我在此提出警告。过多的愿令人分心，善巧地运用几项便足以产生熟悉感和效用。我们要小心别被不切实际的愿──虚假的希望──给牵着鼻子走了。

悲心就是直接疗愈的力量，因此对从事疗愈的人士非常有用，这也是开发大悲心的佛菩萨的特殊之处。此处的重点是：先得接受苦是实相，然后才可能逆转，也就是说，生起悲心，才能去苦趋乐。然后我们必须让疗愈过程随着时间成熟，平静的悲心才能克服痛苦和疾病，这时会发生喜悦的转化。

多所修习之后，我们会发现只有悲心的力量和流动才重要，名句文身并不重要，此时，只有这种感受不断流向所缘。

运用不同所缘（依次为可爱之人、中性之人、排斥之人和怨恨之人）成就禅定和禅定自在时，如果我们也能够看到怨恨之人内心也充满痛苦，便也可以运用怨恨之人为所缘。

接着，我们便可以散发悲心给五种无界限行相、七种有界限行相，最后再加上十种方向：

1. 愿一切有情没有痛苦

（Sabbe sattā dukkhā pamuccantu）

2. 愿一切有息没有痛苦

（Sabbe pāṇā dukkhā pamuccantu）

3. 愿一切业生没有痛苦

（Sabbe bhūtā dukkhā pamuccantu）

4. 愿一切个人没有痛苦

（Sabbe puggalā dukkhā pamuccantu）

5. 愿一切性格没有痛苦

（Sabbe attabhāva pariyāpannā dukkhā pamuccantu）

6. 愿一切女人没有痛苦

（Sabbe itthiyo dukkhā pamuccantu）

7. 愿一切男人没有痛苦

（Sabbe purisā dukkhā pamuccantu）

8. 愿一切天人没有痛苦

（Sabbe devā dukkhā pamuccantu）

9. 愿一切人类没有痛苦

（Sabbe manussā dukkhā pamuccantu）

10. 愿一切恶趣众生没有痛苦

（Sabbe vinipātikā dukkhā pamuccantu）

十种方位之扩展

在东方，愿一切有情没有痛苦

在西方，愿一切有情没有痛苦

在北方，愿一切有情没有痛苦

在南方，愿一切有情没有痛苦

在东南方，愿一切有情没有痛苦

在西北方，愿一切有情没有痛苦

在东北方，愿一切有情没有痛苦

在西南方，愿一切有情没有痛苦

在下方，愿一切有情没有痛苦

在上方，愿一切有情没有痛苦

喜心

喜心是为他人的幸福而欢悦的心，这好似得了双倍的喜悦，怪不得它比慈心或悲心更为喜悦，但我们很少拿喜心来与此二者相比，尤其在困苦的地区。若看到他人比我们快乐，生起的往往是喜心直接的敌人──嫉妒，正因如此，喜心是克服这种烦恼的有效对治方法。其近因是快乐或成功的人，也就是喜心的所缘。喜心也意味着能看到他人的快乐，与悲心刚好可以平衡，可以说是慈心较为积极的层面。

找一处有快乐的地方，去感受那种欢悦、振奋和福报。快乐可以由两处而来：

一、物质的利益

二、心灵的快乐

就物质的利益方面，实地去看物质富裕的人所拥有的舒适与掌控能力，这也包括身体的健康和力量。欣赏有这些优势的人，同时也要认识到这些得来不易，维持亦不易。贪爱和其他的烦恼能随时轻易摧毁它，所以精神的快乐较为殊胜。实地去看看从事心灵修持的地方，看看献身于内心净化与解脱的人们，感觉一下他们的平静和心灵的喜悦。

也许有些地方到处弥漫着乐善好施的风气，有些地方的人持守戒律，崇尚善行；但独一静处，专精思维的地方更为殊胜。

这种心灵的富裕，会给未来带来许多安全和幸福，一旦看到这一点，必会随喜。随喜的时候，我们会看到其中的快乐以及嫉妒的愚蠢。然而，如同其他梵住，喜也有其近敌─―对世俗生活的执着而带来的喜，象是以贪爱来享受物质上的利益，所以我们必须小心防护这一点。

喜心的特质在于激赏──睿智地看到一切事物中的利益和功德，否则我们只会变成一个无情的机会主义者。

一开始，我们选取一个亲近的人，由于与他／她很亲近，我们很容易为他／她的成功和幸福感到欣喜，对其他人就不那么容易了。基于相似的理由，死者和异性仍应避免。

喜引生喜，当我们真的感受到快乐，让所缘分明地印记并充满于心识当中。喜心的一个特性是比悲心和慈心平淡，而且一开始可能看起来有点薄弱。喜心也不是在人们心中时常生起的状态。所以我们得有耐心，继续不断引发，一旦汇成一股力量，真的可以提振我们的士气。我记得有个人经常随喜，她走路简直像飘的，当她欢悦地说“太好了！善哉！”，好像几乎要飞起来了。

一旦喜心生起，我们根据经教用这样的愿：

愿他所得皆不失

（Yathā laddha sampattito māvigacchantu）

这可以延伸为四种世俗吉祥状况：

一、愿他所得皆不失

（Yathā laddha sampattito māvigacchantu）

二、愿他所得名声不失

（Yathā laddha yasato māvigacchantu）

三、愿他所得赞美不失

（Yathā laddha pansanisato māvigacchantu）

四、愿他所得快乐不失

（yathā laddha sukhato māvigacchantu）

我们也可以将正面的内容包括进来―─“愿他继续保有他所得到的一切”。

我为了化繁为简，也运用了下列的愿：

一、愿他所得之物质／身体的利益不失

二、愿他继续保有他所得之物质／身体的利益

三、愿他所得之心灵的快乐不失

四、愿他继续保有他所得之心灵的快乐

我们也可以加进或运用更多的积极的内容，象是“愿他获得更多物质的利益……乃至心灵的快乐”。

最后，像慈心一样，喜心持续的流动汇成一股力量之时，名句文身便不再重要，事实上，“流动”更像升起雾或云，后来会变成旋风，产生极剧的狂喜，我们应运用分明的觉知，以清净和寂静来安定这股流动，保持它流向所缘，直至获得禅定和禅定自在。

接下来我们便可进行喜心禅次第中的下一步：中性之人和怨恨之人，你也可以更进一步向有界限和无界限遍满扩展，然后向十个方位扩展，来培育喜心。

十方位扩展之喜心

愿一切有情所得皆不失

Sabbe Sattā yathā laddha sampattito māviggacchantu

我们于是将喜心施予十一种行相的众生，再继续对每一行相做方位的扩展：

1. 在东方，愿一切有情所得皆不失

2. 在西方，愿一切有情所得皆不失

3. 在北方，愿一切有情所得皆不失

4. 在南方，愿一切有情所得皆不失

5. 在东南方，愿一切有情所得皆不失

6. 在西北方，愿一切有情所得皆不失

7. 在东北方，愿一切有情所得皆不失

8. 在西南方，愿一切有情所得皆不失

9. 在下方，愿一切有情所得皆不失

10. 在上方，愿一切有情所得皆不失

舍心

舍是见到众生皆是因缘和合的果报体，心所生起的平衡和平等的状态。在佛教修行中，舍心是藉看见善与恶的行为（业）而生起，因此，我们需要了解这具有什么意义。

舍是一种中性的感受，所以常被误解为“冷漠”，事实上，它最深刻，而且可引发更深的定力。例如四梵住中只有舍心可以成就四禅。

我每一次练习四梵住时，注视镜中的自己，往往有截然不同的面部表情──带有慈心的面孔是令人愉悦的，悲心是柔软的，喜心是快乐的，但到了舍心，“噢！不好了！”象是一张石雕面孔，带着具穿透力却缺乏表情的双眼，然而深入注视之后，心是非常动人的，柔软、平和、寂静。唯一欠缺的是喜悦。尽管如此，所有其他净化而美丽的境界都仍十分显著，正如有一个说法是：“别用外表来判断一个人；用他的心！”

舍心的功德与慈心类似，但它也有其独一无二的特质（如前所述）──它可生起近行定乃至更深的定，而且更为深刻。有了舍心，我们便可以更有效率地工作，思考和判断，有舍心的人最可靠了！

舍心所带来的美德首先是理解，接着是接纳，然后是稳定，如此成就的定也因此更强大而持久。

这样的理解并不能一蹴可几，是需要研读、观察和思维的。舍心是成熟的迹象！修习舍心的方式之一，就是观心无常变易、波动起伏的过患，这种心识状态的本质是掉举的，在这种状态下，有许多贪、瞋、痴充塞心中，多么苦啊！然后观察较为稳定而专注的心识状态，相较之下，平静得多了！

另一种修习的方式，就是由一种禅定转移到另一种禅定，舍弃粗重的禅支，留下深细的禅支。在最后阶段，我们思维：“乐”比起舍和一境性，有多么粗重──于是得以进入四禅。

业是什么？

对不明了佛法的人，在此有必要解释一下，因为了解业对培养舍心非常重要。

业实际上意谓“行为”（action），佛陀定义其为“行”（volition）。如果不熟悉佛陀的教说，这样的定义也不很清楚。简单来说，有偈颂这样说“于一切法，心为前导，心为主使，由心所作；以染污心，作语行身行，苦果随之……以清净心，乐果随行。 ”

用日常的语言来说，心造作了我们所置身的世间，这个造作依“行”而定──“行”系译自巴利文cetanā，它是“意志”是造作的主动力量，虽然其中亦有被动层面。内心状态的善或不善，都与此相关，决定了果报是苦是乐。

不善心根源于贪、瞋、痴，并不难明白何以如此。若个别检视它们，贪如饥渴，瞋如暴力，痴如盲目与妄想。举例来说，当我们生起瞋心，其力量自然带来暴力，一旦种下这样的种子／潜力，将来会与暴力相应，可怕之处在于因果会延续多生多世。

相反的，无贪即是自由，无瞋即是慈爱，无痴（智慧）则是光明。例如一个人行动中有爱，会牵引出他人同样的反应，促进健康、友谊、安适等等。

我们并不说诸事皆由业造作而成，但可以说，业是引生经验的关键性因素，使心念与因缘和合。

举例来说，当我们欲修习梵住时，在意志力的召唤下，会产生找寻老师、方法、道场、时间等等因缘，这是很明显的。但随着慈心修习日有进境，我们会体验到更深刻的快乐；我们要是个性改变，并克服瞋心，生命就会改变，这看似简单其实深刻。心智的研究显示出更深刻、更错综复杂的内心造作力量，会给我们多生多世带来长远而意想不到的果报。

我们也可以谈谈与慈心相反的瞋心，瞋心令我们健康不良、朋友散失、敌人增加、财富损失、睡眠减少、作恶梦、投生恶趣。

在舍心禅中，选择一位中性的人开始。再一次提醒，他最好是你已熟识一段时间的人，你了解他的背景及行为等等，这并不保证你也了解他的业行与果报，因为这些因缘延续数世。但一般而言，一个人的行为是形成他周遭环境和生命的因缘，所以就某种程度来说，其实是很明显的。从闻法和其他实地观察而有了业的知识，便能生起舍心。

根据经教，激发舍心流出和定力的陈述，和慈心四愿是相同的:

“他／她是业力真实的拥有者”（Kammassakatā hotu）

前述的“接纳”的随念也可以用在这里。运用多种陈述可避免单调乏味的问题，但在此处，我们不是送给自己，而是送给他人，所以我们可增加一些陈述：

1. 他／她是业力真实的拥有者

2. 他／她是业力真实的继承者

3. 他／她从自己的业力而生

4. 业力是他／她真实的亲人

5. 业力是他／她真实的依归

整个随念的过程也可以一再重复。

以中性之人为所缘，一旦达到禅定以及禅定自在，你就可以继续以其他人为所缘了──从可爱之人到怨恨之人。接着，你可以继续修习有界限和无界限遍满慈，最后还可以向十个方位扩展。

四梵住的各种组合

我们可以看到四梵住是对众生不同的心态，虽然每一项都各有自相，它们都是非常良好的心态，并与他人维系无缺失、亲密或平衡的关系。我们置身的世界是动乱的，为无明、高慢、嫉妒、悭吝、疑、贪欲、瞋恚所撕裂，四梵住可带来不少平静和快乐。

一次，帝释天（Deva King Sakka）问佛陀：“为什么众生希望自瞋害中解脱，不愿有诤，不愿被亏待，祈愿快乐、平静和自由，但仍不能免于危险和痛苦？”

佛陀的回答是：所有的冲突、仇恨、危难和痛苦，都起因于嫉妒和悭吝。

嫉妒是因为希望比别人快乐，却又做不到，这样的人自然也不能忍受别人比他们快乐。悭吝是不希望别人来分享他的快乐，也不希望别人跟他一样快乐，结果便是大量的攻击和争吵。这都是由瞋造成的，而瞋又由贪和痴而来。

四梵住是缓和这些矛盾冲突的立即答案，《法句经》第5偈：

“怨恨不能止息怨恨，

唯独爱可以止息怨恨，

这是不变的道理。”

梵住都是善的心态，但在某一特殊情况下，某一项会比另一项更适合。如果我们很清楚：在哪个情况下，可强力唤起哪一梵住来对治问题，那么我们就容易有效完成我们想做的事。

举例而言，如果有嫉妒，我们就生起大量随喜，这是抵消负面习性泛滥的好例子。

如果有悭吝，我们便以慈心和悲心来修习慷慨布施，因此法句经第223偈有言：

“以柔和胜忿怒，

以善胜不善，

以布施胜悭吝，

以真实胜虚妄。”

若我们内心生起这些烦恼，这样应用是最适切的。有一点要注意，若欲克服较强烈的忿怒，就需要较强大的爱。在嫉妒和随喜、悭吝和慷慨、残酷和悲心之间也是一样。如果我们做不到，也许就需要开始切换到更强的舍心或离执，以及智慧。

在另一经中提到，如果我们遇到极度敌意的人，慈心没有用时，我们应诉诸悲心，如果悲心也没用 ，便用舍心。

另一组应用是在禅修本身中生起。

这种修习不但有关个人的适应性或安止定之间的切换，还有关于善巧地变换梵住。 譬如我们可以选择以慈心进入初、二禅，以悲心进入三禅，以喜心进入四禅，以舍心进入五禅；然后再以悲心进入初、二禅，以喜心进入三禅，以慈心进入四禅，以舍心进入五禅，可以有各种不同的组合。只是进入五禅，一定是用舍心。[11]

接着，我们可以转换至不同行相的人，有界限遍满慈、无界限遍满慈和方位扩展。 发每一愿时，可以选择进入某一梵住或某一禅。这种心的善巧需要训练，但确定可以带来快乐与平静。

在我们希愿的时候，这样的修习都会带来强烈的正面情绪，也对我们的内心和人际关系带来灵活柔软性。真的，人是可以改变的，而且可以改变得非常快速，如果我们不去适应这种现实，我们的感情不免会非常受伤，或震惊异常。

也许有人会问这个问题：在没有得到禅定之前，我们可以这样变换吗？

答案是肯定的，但是由于所缘分散不集中，心所不同，定力可能不会太强，因此无法获致安止定。但只要正确地练习，我们会在任何状况下，面对众生和人们时，都具有灵活度和良好的心态。

人们经常唸诵四梵住的祈愿，一项接着一项：

“愿一切有情；一切有息；一切业生；一切个人；一切性格；

愿一切女人；一切圣者；一切非圣者；一切天人；一切人类；

一切在善趣者；愿他们没有敌意；没有痛苦；善自珍重，保持快乐；愿他们没有痛苦；愿他们所得不失；他们是业力真实的拥有者。”

在日常生活中修习慈心

日常生活中由于节奏快速而且活动多样化，往往难以引发深定，但这并不意指完全不可能发定；另一方面，定可用不同的方式来引发，如同树木的生长，一定要长，否则会死。

慈心若能应用于日常生活，并收获利益，我们就会觉得慈心更有用。你可能会惊异于慈心的应用有多么广泛。

我们生活在这个世界上，会置身于许多不同的状况中，有时候符合当初的预期，有时候则否，但无论在何种状况下，我们都希望平静、冷静，并避免麻烦，最好能够改善状况，皆大欢喜，这与决定正确与否、处理得当与否有关，听起来很熟悉吧？重要的关键是：这些都跟心大有关系。

在大部分情况下，带着慈心的心态都是奏效的。那种积极正面、喜悦的、有利的力量，为除苦、与乐开了一道门，铺了一条路，但有一些问题需要时间才能解决，也需要我们有待获得的智慧，而且需要我们有待培育的定力。

因此，我们需要灵活一些，在这个关口，我们需要练习尽力集结最多的智慧，花一点时间思考一下，以便对起心动念的目的和时地的合宜性具有了了分明的觉知。

在日常生活中，跟正式禅修和禅修营中都一样，慈心并不（容易) 持续生起。有时候尚需其他的心态配合，修持正念便是一个自然的替代选项。譬如说你在路上开车，需要注意交通标志，可不能以强烈的情绪想着某个人；如果你在排队，可将慈心送给另一个需要慈心的人；让人搭便车也一样，你会注意到，那也还是需要智慧和明辨，这样就不会引狼入室。

在编打一份文件时，你必须全神贯注在文字上，以免出错。但若用手写信，慈心自会注入字里行间，用字遣词自然都会十分得宜。

其次，慈心可与其他梵住──悲心、喜心和舍心──互换，在任何人际关系中，这些都是美丽的心。当遇见受苦的人，悲心便生起；遇见快乐的人，喜心便生起，遇见无法帮助的人，舍心便生起，要不然就用慈心处理所有的情况。

让我们举某个人的一天为例。他起床、盥洗、用早餐、去上班（若是儿童就是去上学），工作内容迥异。之后便是娱乐、休息、晚餐，然后上床睡觉。

那我们就没有时间修习慈心啰？

慈心通常与所缘──一位活着的众生──俱起，所以只要我们和人或其他众生接触，就很自然、也很适合生起慈心或其他崇高的梵住：拿早餐来说，就有许多机会，愉快地微笑并打招呼（当然是由衷的）如何？让座，为别人分（或烹煮）好吃的食物，如果你在排队，别推挤；如果你在说话，使用正确而善意的语言，赞许别人的工作（仍是由衷的）或同情有压力在身的人；往往保持沉默、具足正念、散发慈心也是很好的。唯一的缺点是，你觉得太好了，根本不觉饥饿！但，就如同老师都会告诉你的──还是得吃！

接着，你必须上路，如果你正好要驾车，就得注意交通标志；别充满情绪地想着他人，然而，让路给别人时，无论让给穿越马路的行人或不耐烦想超车的人，你就修习了慈心，旅途也会更安全。因为不耐烦和鲁莽常是肇事的主因；陷在塞车阵中是一大考验，你也许反而可练习耐心，并观照各种现象。你也可以对同样卡在路上进退不得的人散发悲心，或以感谢之心省思：自己的情况还不致于比现在更糟呢！无论如何，施用正确的心才重要，慈心可用于大部分情况。

现在你开始工作了，你可以向周遭的人都抱以微笑并且问候，也许有些工作不需要与人交流，那么你正好修习正念。但大部分时间，我们还是得跟人打交道，象是上司或同事，我们可以用佛对尸伽罗（Sigāla）开示的一部经《长部‧尸伽罗越经》（Sigālovāda Sutta）来解决各种情况。这部经教我们如何对待校中学童和家庭主妇，或他们怎么对待我们。

然而，有些职业是需要慈心的，这些职业对慈心的修行者便是很理想的选择。

这样的职业有：

一、教育：例如老师，可以让你知道什么是满足。

二、健康和医疗服务；医生和护士等职业有许多发挥悲心的机会。为毒瘾人士复健或贫困人士服务的人也一样。

三、服务业：餐馆、三温暖等为别人的需要服务的人，可以遇见各种各样的人，这些是应用慈心的训练场。

我多年教授禅修，发现了一些事：首先，如果真的有慈心，我们便不易疲累；另一方面，我们的精力也会重新充电；如果是双方面的慈心，这种感觉更加强烈。然而也有些情况非常糟，有时就像寄生虫榨干你所有的精力，像个无底洞。无论情况有多糟，只要我们无法招架，就必须说“不！”。

回家团聚是一件很快乐的事，家里有你亲近和亲爱的人，至少这就是回家的意义所在。长期亲近相处是一个需要挣扎的课题，许多夫妇无法通过考验，当一方怀有积怨，他们便分道扬镳了。在大部分情况下，慈心都有帮助，我是指强力而持续的慈心。理解也不可或缺，花时间快快乐乐地在一起是很重要的，若是每一个人都住在自己的小天地里，老死不相往来，纵使不争吵，也会渐行渐远。不幸的是，人们分道扬镳以前往往正是这样。

另一件可以做的事，是从事休闲活动，有属于自己的快乐时间很重要（当然是正确的方式！），譬如说给自己散发慈心，或者与我们喜欢共处的朋友碰个面，参与健康、良善的活动，慈心很容易增长。你有什么好建议吗？出去走一走或欣赏大自然、观赏运动赛事等等，如何？

有一项不可遗漏的活动，即是社区中的修行生活。佛教徒应花些时间给道场，这里是我们思想行为不同于世俗的地方。慈心在修行生活中很重要，我们不只可以帮助无明较重的人，也可以建立友谊，获得支援，遇见更有经验的人，能激励你、引导你。在道场中，有许多事可做，象是担任厨师、驾驶、洗衣者、翻译、印刷者、电工等。

在慈心的精进禅修中，团体慈心往往是最强而有力的。同样的，在办公室中以及工作时间里，人们会有互动，也可以形成最好的人际关系。

再下来，我们该上床睡觉了──我们可以随念这一天发生的事，看看有何尚待改进之处。最后，一节慈心禅会保证有一场好觉和好梦。

除了一般的日子之外，还有特殊意义的日子──我们应该确保慈心及其相关的心在那时可以施用出来。

特殊意义的日子有:

‧生日：一份与慈心的新关系诞生──要正确地开始；

‧结婚和周年纪念：带有承诺和忠实的慈心是深刻的，但也充满挑战；

‧死亡和丧礼：一段悲心、安慰或舍心的时光；

‧出发或抵达

‧家庭团聚：重新建立连结的时光──“叙旧”──慈心的来源；

‧节庆：卫塞（Wesak）节是欢庆，并提醒善行福报的节庆；

‧出家：成为比丘或比丘尼

出家是出离恶业，乃至出离世俗生活，让善业增长，必然包括慈心，如果说道业在智慧中增长，同样的，也在慈心中增长。

日常生活中的慈心定

虽然慈心定通常在正规禅修中──在禅堂中静止的时刻──成就，但不能说在日常生活中便不可能。譬如玩板球或处理危险时便需要相当有定力，只是所缘不同，而且深定不需要太久。

想要在日常活动中发定，需要经常练习，熟稔之后才会产生精准和投入，焦虑减至最低。我们只要经常练习，而且常入深定，在日常活动中便可轻易发定。在这个情况下，我们必须分明了知其适宜性，即知道何时、何处应该处于深定以及如何控制。

经过训练之后，你便能够将一切暂置一旁，深入慈心定，即使只有几分钟或几秒钟，有如打一个小盹，就是这么短的时间也可以奇妙地使身体恢复活力，让你所置身的情况充满朝气。

以带孩子睡觉为例，这是一个让你实行简短慈心定的机会，你可以轻诵慈心颂，闭上双眼散发慈心。在接起电话，听到对方声音时，你也可以运用定力送出慈心给对方，你讲话或移动时也可以这么做，不过这样的慈心只能时断时续。

日常生活中的正式禅修

这是指你坐在蒲团上禅修，你可以经行数分钟，建立你的动力和定力。早上经过一夜好睡，甚为理想，然而一天中任何时刻均可，通常需要半小时将心安顿下来，但如你有固定练习，便会更早发定。千万不要低估了每日的例行禅坐，参加过较长禅修营的人经常容易忽略，他们以为短暂禅坐没有用，这是因为他们期望太高，例行禅坐对日常生活的确有所影响。如果我们不曾禅坐，瞋心可能会迅速增长，而且易导致懊悔。

创造奇迹

此处所谓奇迹，系指一件美丽的事，或者一件比预期还好的事，在这样的意义之下，我们可以用慈心创造奇迹。慈心越强，奇迹便越美妙。

一、家庭和社会的奇迹

有一次，朋友说她与一位住在同一幢房子里的家人意见不和，我教她固定送出慈心给那人，很奇妙的，情况居然改观了，他们彼此更亲近了。她非常惊讶，因为她承认自己的定力实在不深。如果人人都是好朋友，日子会过得快乐得多，尤其是对住在一起或经常共事的人。无论在家庭、办公室、佛寺或任何社会组织，为什么不经常一起修习慈心？让所有家人每天早上彼此互送慈心，然后交心恳谈，许多争执和误解都会熨平。于是家便成为真正的家，即一个充满你喜欢的人的地方。同样可用于佛寺、办公室或任何社会组织。

二、疗愈的奇迹

看见病人的时候，你可以送出悲心给他，我们相信，心是很强的力量，心系梵住是有疗愈功效的。

一开始，当然要激励病人的士气，心越快乐，痛苦就越少，身体也复元得越快。有一次，我一位朋友患癌，可以想见痛楚是很可怕的。我试着用我的心来减轻他的痛苦，我发现这样做可以让他的心平静下来。因为心的确会影响心。接着，我发现身体的力量会与平静的心一同生起，这对恢复健康很有帮助，结果，我们的确能克服疼痛，即使克服得不多，也总算多少有作用吧。

我们为什么不去经常探视病患、老人和受苦的人？一个人当然可以独自前往，但大家一起去更好。向受苦的人散发悲心，感受你心中发出的平静的悲心包围并透入他的心，也同样去感受随悲心而来的振动，包围并透入他的身体。以深定来做，以长时间来做，减轻他人的苦痛。

三、森林中的奇迹

森林代表每个角落都有危险的地方，虎、蛇等野生动物到处任意走动，充满肉眼看不见的鬼神，甚至恶鬼，处于这种情况之下，注意要有充分的慈心来克服恐惧和危险。

有一个大家喜欢引用的慈心事迹，是佛陀本人面对一头凶暴的醉象向他狂奔而来，佛陀向这头象遍洒慈心而让它的头脑恢复清醒，结果它到佛陀脚边坐下。我也听说过一位有强烈慈心的林居比丘，母虎居然把他的茅庐当成生产并哺育幼虎之处。

动物对慈心非常敏感，有时它们的回应比人类还好。

另一桩事件是，有一次我随意走入森林，发现自己迷失了方向，而夜已降临。接着我想起有人告诉过我向树神散发慈心可以走出此一情况，我便这样做，很快即从另一个方向走出了森林。巧合吗？让我们这样来看吧：起初慈心帮助我不起恐慌，保留了正念来辨别正确方向，我不确定树神有没有帮助我，但我走出森林的路十分顺利。在另一个故事中，天人真的出手帮助有慈心的人走出危难。

阿罗汉须菩提（Subhuti） 慈心最胜，有一次在田野中禅坐，天人竟不准下雨，农人开始担心了，但当农人搭起一座茅庐将他遮蔽起来，便下起雨来了。

常见佛教徒在危难时集合起来唱诵或送出慈心给世界、天人或一切众生，呼唤三宝的庇佑等等；据信这可以有效预防或避开危险。

四、伟大的奇迹

尚有许多例子说明慈心的力量奇妙地减轻了众生的痛苦，但须谨记，其中不能有自私的动机──象是骄慢或执着。

在所有的奇迹中，慈心最伟大的奇迹是净化的奇迹，当心中有慈心时，可以降伏烦恼，尤其是害心和瞋心。慈心安抚我们，有如除去体内蛇毒灼烧之苦。

慈心和角色扮演

在《尸伽罗越经》这部著名经文中，佛陀对尸伽罗开示在家人的生活，教导了如何处理不同的人际关系和职责。我们可以理解，经文与当时印度文化有关，然而许多方面至今仍然适用，甚至适用于西方社会。

经中，尸伽罗被教以礼拜六方，佛陀告以六方代表我们的六种人际关系：

‧父母──子女

‧师长──学生

‧丈夫──妻子

‧主人／雇主──仆人／受雇者

‧出家人／精神领袖──在家人／从众

我们在生命中会处于种种不同的情况，不幸的是，并非所有人都生而平等，或者如某些人所说，有些人比另一些人更平等。这并非否定人权，而是去认识有关人权的现实，才可能改进或从中获得最大利益，当然有些人比较幸运并享受一些特权，另一些人则比较不幸，出身较差。无明（也许还有别的）导致贪心、嫉妒、互不信任和冲突。

理解无常、苦、无我的实相，会塑造我们的正确态度，并迈向悲心、感恩和爱，接着，我们会明了自己会随着情况改变角色，如果我们演出正确，便会带来平静和快乐。要是角色改变，我们也必须睿智地随之改变。

我们也会注意到，任何形式的人际关系必然有人牵涉其中，但如果我们的角色没演对，人际关系便会下沉。有清净心的人至少不会有罪恶感，但仍需大量慈心来挽救两人的连系。

在读经时，我注意到朋友的关系，是一种纯洁而良好的人际关系，以上所提到其他关系都是独特的“角色层级”，是慈心修习的“特殊”情况。一般而言，我们必须先是朋友，才能滋长真实的人际关系。否则，若没有爱，即使父子关系也只是现实情况和社会规定下的角色功能。形成人际关系基础的两个基本因缘是(1) 信任 (2) 沟通。

在此，我想提出这样的问题：“你愿意与不值得信任的人为友吗？”显然，你的答案会是否定的。“你能够与不能沟通的人为友吗？”答案依然会是否定的。

你可能会质疑，何以遍满慈心视每一众生皆为朋友？纵使你不认识，却也能影响他们吗？这是实情，可是大多数人的慈心尚不足以强大到令友谊开花结果，果真如此，那么就要维持信任和沟通。

朋友之间的责任有：

1. 买礼物

2. 说仁慈的话语

3. 照顾他的福祉

4. 对待他如同对待自己一般

5. 守信用

伴侣之间的责任有：

1. 没人照顾他时，照顾他

2. 没人照顾他的财物时，照顾他的财物

3. 他有恐惧时，做他的庇护

4. 他有困难时，要不离不弃

5. 关心孩子

此处的人我关系可视为相互的自我尊重，身、语、意上互相诚挚的关怀、保护和爱。向朋友提供保护和庇护，尤值得赞扬。需要时出现的朋友，才是真朋友。在困难的时刻，你会知道谁是真正的朋友。

角色的美德

一、父母 慈悲、责任──爱

子女 感谢、感激、尊敬──爱

父母常被赞美为孩子的第一位朋友或婆罗门等等，做过父母的人当知他们所付出的牺牲。有一位为人父母的告诉我，如果你真的爱子女，这些牺牲倒并不难。因此，子女应服从父母来表示感激等等。在实际生活中，情况远比这个复杂，父母不一定受过教育或拥有心灵层面，另一方面，子女也往往不能了解生命的本质或成人的想法，结果便造成了代沟。慈心能解决吗？用世间的知识和出世的智慧，应该可以！虽然有些人认为出世智慧的份量更重一些。

父母对子女的责任有:

1. 防止他作恶

2. 支持他行善

3. 教导他技能

4. 为他寻觅适当的丈夫／妻子

5. 赠与遗产

同理，子女的责任有：

1. 曾被父母抚育，也要抚育父母

2. 执行家务

3. 维持家庭传统

4. 善加守护遗产

5. 父母往生后，代表父母施与供养

有趣的是，当子女长大成人，父母需要依赖他们时，亲子关系就改变了，子女成为有优势的一方。

二、师长 慈悲

学生 尊敬

这个关系与亲子颇为相似，只是没那么亲密。在过去，由于老师的技能和知识多居优势，师长有的严，有的松，大部分居于两者之间。理智告诉我们，不同的严厉程度适用于不同的学生。佛陀有一次说过，训练学生犹如训练马匹，有些马见鞭影即疾速奔驰，有些必须看见鞭子或被鞭子抽到身上才会跑，还有的即使被鞭挞也一步不动。换句话说，“鞭策”对某些学生确实是需要的，佛陀对极难矫正的学生，他便用舍心，转头而去。在过去，有些擅权的老师的确会变成威权的独裁者，以致学生心生恐惧，便避不见面，或者起而反叛。

在现代平等主义的社会中，这种角色层级的分别已经没有人再强调了，反而是师生之间的友谊连结，使学习具有意义和效果。

在教导禅修多年之后，我也得到相同的结论，老师需要智慧──俗世与修行的──这是老师之所以不同于常人之处。

其次，学生各有不同的需要和潜力，因此给予的关照也各各不同。最理想的状况当然是尽可能多予关照，亦即具备慈心，只是每个人的时间都有限。然而，只要得到适宜的指导，学生是会感谢的。

老师的职责是：

1. 给予完整的指导

2. 确定学生彻底学好学业

3. 给予完整的技术基础

4. 向朋友和同事推荐学生

5. 向受威胁的学生提供安全庇护

学生的职责是：

1. 起身并敬礼师长

2. 伺候师长

3. 专心一意听闻

4. 提供服侍

5. 恭敬领受师长所教导的技能

三、丈夫 信任和忠实

妻子 信任和忠实

在佛陀的时代，男性在婚姻中居于优势，但忠实是双方面的。我们往往以为这是所有关系中最亲密的，其实，在身体上，应该是如此；在心理上，则视情形而定。在某些社会，这只是为满足社会或家族的需要所扮演的角色。然而在许多现代西方社会上，夫妻不平等的角色已经排除了，即使平等，也不保证其中有慈心。

有趣的是，佛陀提到妻子四种理想的典型──母亲式、姊妹式、朋友式和女佣式。许多实例告诉我们，要有足够的慈心，婚姻才能美满。光靠感官的满足或以财富维系，最后只有走上分手一途。

丈夫对妻子的职责有:

1. 尊重她

2. 不轻视她

3. 对婚姻忠实

4. 给她权责

5. 提供饰物

妻子对丈夫的职责有：

1. 将自己的工作安排妥当

2. 摄持仆人

3. 对婚姻忠实

4. 守护产业

5. 工作善巧而勤奋

四、师父／雇主 慈悲、慷慨

学生／雇员 值得信赖、勤奋

雇主依赖受雇者的程度各有不同，有些情况下，雇主会利用他的权利剥削和／或压榨受雇者，以达到一己之利；最坏的情况是，被奴役的受雇者在别无选择之下，起而反抗，推翻暴君，有时得杀掉统治层，如俄国大革命。在比较平等的社会里，雇主的权力较受限于政府所强制执行的法律，不然，以上状况仍会持续，智慧和慈悲仍不可少。有时，角色也会改变，譬如说，资历浅的员工跳越了资深的而得到晋升，成为上级，无论公平与否，还都必须咽下傲气。

主人对仆人的职责是：

1. 根据各人能力安排工作

2. 提供食物和工资

3. 生病时的照料

4. 分享美食珍肴

5. 休息时间遣散而不必工作

仆人对主人：

1. 比主人早起

2. 比主人晚睡

3. 只取应取的部分

4. 做好份内的工作

5. 维护外界对主人的赞美和声誉

五、僧侣和出家人 智慧／慈悲

在家居士 谦卑／尊敬

此处的角色类似师生，只是更重于心灵层面。出家人奉献生命于宗教的目的，应较能面对生命的神秘面和悲剧。但僧袍 (外观) 并不能使人变成出家人，因此倘若他不是他声称的那样，事情就复杂了。精神性是超越外表的，一旦认识到这一点，便不致产生什么问题。只要看到了分享心灵层次情谊有多么重要，这份关系便不仅美好，而且深刻。在平等主义的社会，角色扮演的重要性常被置之一旁，所重视的，反而是在家人和出家人的德行。如果在家人从实地观察善知识，得到清楚的了知，而非仅从书本，这种以德取人的做法，也许是比较健康的。

苦行者／僧侣／出家人对居士的职责一般是：

1. 制止他作恶

2. 鼓励他为善

3. 爱护他而且怀着慈悲

4. 教示他未曾听闻之法

5. 指出生天之法

在家人的职责是：

1. 身业流露仁慈

2. 语业流露仁慈

3. 意业流露仁慈

4. 邀请出家人到自宅应供

5. 供养资具

最后，我们可以总结说，生命中某些角色自然降临于我们，如父母子女，其他角色稍晚产生，如夫妻。我们不能忽视现实，尤其在亚洲国家，关系和地位的高下分际是司空见惯，只要适当扮好自己的角色，也就是说统治者不施行独裁，而施行慈悲，受压者也就不会过份愤怒。

要注意有时候角色扮演会使人际关系复杂。首先，扮演角色时，一方的自我和独断独行可能会膨胀，另一方则被压缩。自我的专断是一桩敏感而棘手的议题，一方被冒犯时可能被激怒，被赞美时可能会被蒙蔽，因而没看到重点，于是做出错误的决定。

其次，角色扮演时，他人会有一些期待，这些期望在每一个人和每一个文化之间会有所差异。要知道别人的期望是很困难的，因此很容易犯错。有过高的期望，便容易失望，如果别人对你有过多的期望，就必须表白清楚；另一方面，如果我们对别人一点期望也没有，就让我们很灵活柔软了。比较糟的是，我们期待自己所预期的事情实现。如果我们有强力的觉知，任何结果都可接受。

有趣的是，当角色都恰如其分时，善心如慈心、悲心、随喜心都会与时俱增，如果角色扮演不合宜，相反的心所便会生起。

正念会防护不善心所的生起，智慧会引导我如何善巧地扮演角色。一般而言，改善人际关系，便加强了善的特质，清走不善的倾向。慈心是正向德行的最前线，这些德行是什么，如何与慈心合作，将在下一章详述。

如果认识了这些德行，它们可被培育成角色扮演的清净基础，跟禅修是一样的。纵使角色改变，或重要性减低了，像西方比较平等的社会，这些美德仍能够维系健康的人际关系。这是因为西方较看重每一众生的良善和痛苦，而非角色。当事情严重破裂时，便应该引发舍心。譬如夫妻离婚后，还可以做朋友，这样，我们会发现每一角色都是独特的，都是从中学习的训练场。值得注意的是，某些人特别适合扮演某些角色，扮作另一些角色则特别不称职。只有灵活柔软，并带着智慧的慈心，才能无往不利。

慈经

在《慈心应作经》（Karaṇīyametta Sutta）这部开示慈心修习的经典中，我们可以看到佛陀对修习慈心简短而完整的忠告，它包含两部分：

一、为慈心修习打下基础的德行，这些特质对合宜的人际沟通和行为均十分重要。

二、培育慈心及其他梵住的因缘。

慈经以这样的宣言作为开头──“如果要获致寂静的境界，当对作利益之事具有善巧。”这是修习的任务宣言──对寂静境界(通常指涅槃)诚挚的愿望。当比丘在森林被鬼神惊吓时，佛陀开示他们要培育慈心，然而这个开示与其他情形都有关，尤其是经常与人们或其他生命形式打交道的人，以及易怒的瞋行人。

让我们来研究经文中第一部分列举并探索的十五项德行，如何与修习慈心相关。

一、有能力（sakka）

物质财富和精神财富的能力会决定我们能对他人提供多少协助，贫穷的人无法在物质上裨益他人，不道德的人无法激励或指导他人开展德行。有能力也意谓有潜力及聪敏。精神生活虽然最为重要，物质需要却不能忽略，尤其是我们第一要务就是要生存下去。有一个人曾经说：“即使证入涅槃，人还是需要钱。”在西方，禅修可能很昂贵。从心灵层面来看，有能力一定会产生信心，这是进入所有善心所的钥匙。要能爱别人，一定要先爱自己，慈善事业从家做起。我们应多少开发这些层面，使成为更高深慈心（指慈心定） 的基础。

二、率直／坦诚（uju）

直爽和坦白是诚恳的征象，除非我们能对自己坦诚，不然无法对他人坦诚。若缺了心对心的沟通，人与人之间的关系便无法深化，尤其是面临敏感议题，牵涉其中的人往往需要改变或调整。坦诚适用于各种工作和私人生活，甚至禅修也是这样。我们必须坦诚审视自己──自己的短处和长处，以及该怎么做，做到这一点并不容易。我们也需要检视他人的长处和短处，以便决定这份人我关系要进行多深入，要牺牲什么。这也需要以正念专注，智慧才能生起，然后慈心能顺畅地流出，无碍无难，直到究竟完美。坦诚应该和练达携手并进。

三、极度率直／坦诚（suhuju）

极度坦诚和恳挚可以解释为一种持久而经得起考验的素质，意谓让人觉得可靠并值得付以深度信任，人们容易对具有这种特质的人敞开心扉，而且在需要时前往求助。这样的人显然是坚守原则、勇敢并善解人意的。总之，他极度值得信任。

四、好调教（suvaco）

好调教意谓此人服从而且不顽固，另一方面，顽固意谓自负专断而且容易愤怒，甚至懒惰，所以连别人为他好而说的话也听不进去，那他怎能有效地学习并改进自己(包括慈心)？我们必须了解，自己可以从他人的批评中学习，甚至从孩子身上都可以学到东西。人们会发现跟好调教的人共事和共住都比较容易。

然而，切莫将好调教误为软弱，象是屈从、依赖、必须无助地接受不公义、骚扰和其他有害的影响，好调教伴随着非侵犯性，柔和而谦卑，能够令心愉悦、柔软和接纳，这是慈心的关键特质，能与人有效地沟通。

五、柔软（mudu）

柔软是粗重的相反，粗重通常具有侵略性，会伤人，因为人们可能很敏感。傲慢就像一道暴露的伤口，若要治愈它，我们就必须柔软。柔软若表现出来，一定像轻拍孩子入睡那样。有了柔软，压力便不易出现，反而会心生喜悦，然后可以很快发定，十分容易生起并增长慈心。我们只要有一丝瞋心，就最好不要再说什么或做什么。身语意中的柔软除了帮助我们避免不必要的冲突之外，还有许多令人惊异的效用，学着柔软是值得的。

六、谦虚（anatimānī）

骄慢和自负跟有爱（渴望存在）息息相关，因此它根源于无明。权柄在握的人一旦受到冒犯，是极其危险的，因为伴随而来的瞋心具有毁灭性。“不骄慢”可软化内在的魔鬼，并将之驱除出境。从正面的角度来看，这就是谦卑的美德，一向被视为智者的象征。这样，他不会把他人踩在足下，也不会为自我本位所羁绊。

骄慢时，很难看出他人的长处和需要，还可能贬低他人，好让自己显得出众。最好能记住“在我们当中最糟的人身上也有这么多优点，在最好的人身上也有这么多缺点”，如此忆念之后，再专注思维无常，最终将会铲除自负。

只要内心生起谦卑，它会逐渐化为欣赏、感恩 (即喜心) 和尊敬，这还是与信心有关。

七、知足（santuṭṭhi）

知足意谓满足于现有的。不知足的人不满意现状 (即沮丧而后愤怒或悲伤)， 于是贪爱他认为会带来幸福的事物。我们必须首先将不清净的瞋恚和自私的贪爱连根拔起，才不致染污了善的行为，或使慈心的效用变得复杂，或受到毁坏。知足将带来出离性生活的成长和喜悦。

常有人问：我们如何修习知足？在世俗生活中，知足难道不会将企图心打折扣吗？答案是：视你想要多少出离性生活而定，你想要越多，便要放弃越多世俗的享乐，无论你想要的是多还是少，你都不能忽视出离性的生活。知足并非不为出离目标而奋斗，反而是无贪，又能接受现实。分析起来，我们将来会看到，知足将为更高的出离性修持奠定关键的立足之处。

八、易养（subharu）

这原始的开示是教示比丘，不要向供养他们的在家人求索，这是练习慈心的一种方法──即使会遭受一些痛苦，也不去麻烦别人。然而，需要帮助的时候，也不要因为骄傲而不肯承认。

我们有时必须依靠他人，连森林中的隐士也会因为某种需要而出山。一份良好的人际关系不能只是给予，还要有接受，这是感谢的一部分。因此，如果提出要求，切勿要求太多，有借必有还，可能的话，就多还一些。感谢产生感激，这会形成金色慈心锁链的一个支援环节。

九、少俗务（appakicco）

任何一份人际关系都需要时间来培养，而沟通往往并非易事，信任也需要慢慢建立。要送慈心给人，必须与他们共度一些时光，或为他们花一些时间。父母经常忙于谋生，让子女自己照顾自己，结果亲子关系就难以良好，子女也许有了钱，却没有爱。同样的，修行生活和培育慈心也需要时间，我们需要花时间参加精进禅修，才能快速有效地进步。少事少业便可找出我们所需要的时间，这是知足的基础。

十、生活简约（sallahukavutti）

俭省也与知足非常相关，我们所取用的不会超过所需要的，就可减少很多贪爱。如果没有财产和责任，我们便无忧无虑，轻松自由到处游走，无论去那里，都需灵活柔软，具多方面能力，并为人体贴。因此，这种特质正好适合与慈心同在，而且适合培育慈心。

十一、寂静诸根（santindriyo）

眼、耳、鼻、舌、身、意六根是念头的通道，它们创造了我们生活的世间，在那里，我们以道德或不道德的行为回应。在控制和培育心智时，我们约束不善和掉举的念头，使心念安静下来，直至平静，如此，才能引发深定。首先，德行是很重要的，接着是定，再来是观慧。我们唯有在六根门头上保持正念，防护烦恼，才能成就。这绝大部分要努力修行令心平静并发展定力。这样，慈心便能够既强且深，不易为烦恼所动，影响是很深远的。

十二、练达（nipako）

练达意谓知道什么是合宜而且有益的，尤指心灵领域。光有清净的发心和慈心仍不足够。举例来说，提出别人不想要的忠告，可能让人生气；提出错误的忠告，后果更不堪设想；有些人会在我们善意帮忙时占便宜，我们仍须能够防护自己，维持自主性。在修习慈梵住时，我们必须考虑自己的行为或因缘是否适于培育慈心。在日常生活中，练达尤为必要，在禅修达到高深阶段时，这就是智慧了。

十三、不粗鲁（appagabbho）

鲁莽是粗糙的行为，当我们修习并渐次发展内心境界，心经过滤沉淀而进入更深细的净化层次，戒定慧就是这样的次第，禅定的次第也是如此。练习不粗鲁，至少可持续除灭烦恼。如就正面角度来说，我们可培育更清净的心识状态；就外在来看，我们可经由待人接物的身行和语行看出修习的成果。一般而言，慈心越丰沛，行为便越净化。不粗鲁之中的温和是很重要的，这是由练达所引发的。

十四、不贪恋俗家（kulesu ananugiddho）

此指不巴结讨好，巴结是显示我们对他人所能给予的，产生贪爱和执取，不消多久，行为便开始明显而令人厌恶。我们一生起执着，慈心就被污染，此时，美妙神奇消失了，梦魇开始了。

十五、不轻犯任何会遭智者指责的微小过失（Na ca khuddamācare kiñci, yena viññū pare upavadeyyuṃ）

智者呵斥一切不善行，任何不善行都将抵消慈心的纯净。所有恶行，无论看起来多么微不足道，皆不容低估，宜尽量避免。对身行保持正念并守护根门，在开发慈心定时十分重要。

愿一切众生快乐安稳

（sabbe sattā bhavantu sukhitattā）

一切众生都包括在内

（Ye keci pāṇabhūtatthi）

软弱的、强壮的、无一遗漏

（tasā vā thāvarā vanavasesā）

长的、粗的、中等的

（Dīghā vā ye va mahantā majjhimā）

小的、短的、胖的

（rassakā aṇukathūlā）

可见的、不可见的

（Diṭṭhā vā yeva adiṭṭhā ）

近的、远的

（ye va dūre vasanti avidūre）

已生的或正在寻求出生的

（Bhūtā va sambhavesī va）

愿一切众生快乐安稳

（sabbe sattā bhavantu sukhitattā）

愿人彼此不相欺瞒

（Na paro param nikubbetha）

亦不鄙视任何处所的任何人

（nātimaññetha katthaci naṃ kiñci）

不以愤怒、恶念加诸于人

（Byārosanā paṭighasaññā）

不要互相盼望对方受苦

（nāññamaññassa dukkhamiccheyya）

像母亲护念其子

（Mātā yathā niyaṃ puttam）

不顾自身生命

（āyusā ekaputtamanurakkhe）

愿人们也能对众生散发这样无量的慈心

（Evampi sabbabhūtesu）

愿慈悲心广被

（mānasaṃ bhāvaye aparimāṇaṃ）

无量慈的心念遍满世界

（Mettañca sabbalokasmi）

上方、下方，横遍十方

（Uddhaṃ adho ca tiriyañca）

无有障碍、瞋恚、敌意

（asambādhaṃ averamasapattaṃ）

无论住、行、坐、卧

（Tiṭṭhaṃ caraṃ nisinno va sayāno va）

只要醒时

（Yāva tāssa vigatamiddho）

就应保持慈心正念

（Etaṃ satiṃ adhiṭṭheyya）

便是人间梵界生活。

（Brahmametaṃ vihāramidhamāhu）

佛陀指导如何培育不同的德行之后，又教导如何对其他生命形式从事慈心遍满的方法，最后提及成就十方扩展的无量慈心，我们可以任何姿势修习慈心。最后他忠告万勿堕入邪见，必须建立正见，这样便可以准备作观，寻求了生脱死的究竟解脱。

事实上，佛陀曾教导以下五事：

一、方法

二、精进修习

三、克服邪见

四、建立正见／观照力

五、获得究竟解说

一、方法

前面曾简要叙述慈心禅的方法，细节可参照觉音尊者的《清净道论》，本书所述方法均根据这部论典而来。

二、精进修习

从字面上便很清楚了，光说不练是没有用的，但这并不仅仅是知识的研读，无论是日常应用还是禅修活动，均需要投入许多精力，而修定更是如此。因此“住、行、坐、卧” 这些字词说明了在密集慈心禅修中，精进有多么重要。

三、以上提及的第三点和第四点将在下一章“慈心禅与观禅”中一并讨论。

慈经分析

现将《慈经》提到的德行及重点列于后，以总结这部经：

一、目标：希望达到寂静的境界

二、特质：

1. 有能力

2. 率直／坦诚

3. 极度率直／坦诚

4. 好调教

5. 柔软

6. 谦虚

7. 知足

8. 易养

9. 少俗务

10. 生活简约

11. 寂静诸根

12. 练达

13. 不粗鲁

14. 不贪恋俗家

15. 不轻犯任何会遭智者指责的微小过失

三、行动：

1. 向一切众生辐射慈心（方法）

2. 在一切姿势中修习

四、观行:

1. 不堕邪见

2. 具有智见

3. 不再受生

我们可以将一些德行分门别类，和整个训练系统连系起来。举例而言，“知足”（二-7） 是“易养”（二-8）、“生活简约”（二-10）、“不贪恋俗家”（二-14） 的基础或美德。

当一个人不再“粗鲁”（二-13），他便会“好调教”（二-4）、“柔软”（二-5）、“谦虚”（二-6）。

“防护不善行”（二-15）和“寂静诸根”（二-11）基本上是相同的，前者是针对行为，后者的范围比较广泛。

以上三组形成培育慈心的基本德行。

其余的特质如“有能力””（二-1）、“率直／坦诚”（二-2）、“极度率直／坦诚”（二-3） 似可应用于整个训练过程，其中（2）和（3）自（1）衍生出来。“练达”（二-12） 也应该在每一步骤应用出来。

唯一没有提到的是“少俗务”（二-9），这不仅是（对世间需求）知足的前提，也可匀出更多时间来修行。

整个分析可以下列图表显示：

从以上分析可知有几点非常重要：

一、 众所周知，寂静是培育善心之必备条件；

二、 净化内心使内心柔软，给慈心带来特殊的吸引力、喜悦和定力；

三、 知足会带来其他修习的因缘，诸如时间、清明等；

四、 练达将一路引导照亮修习的路。

慈心禅与观禅

如果我们要从生老病死、忧悲恼苦中获致究竟解脱，便需要修观，以体证究竟实相和寂静。虽然慈心禅和观禅的所缘与结果均不相同，但两者可构成一个有利的组合。换句话说，培育慈心禅的人必然占有一些优势，然而，这也意味若要同时学习两种禅法，势将投入更多的时间，也要开发更多的善巧方便。

《慈经》的最后一部分是关于观禅的:

一、不堕邪见

二、具有智见

三、不再受生

邪见指个人对生命存在的观点与实相相左，譬如以无常为常，以苦为乐， 以无我为有我。这三种法的共相（指无常、苦、无我）其实是以不同的言语来传达不可说的实相，令一般凡夫亦能了解。“见”（diṭṭhi） 在佛教中系指比错误的意见和想法还严重的观点，所指的是强烈谬误的信仰，坚固到足以影响一个人的身业、语业和意业， 这在修心和业行中都是关键之处。有了邪见，便不可能产生深刻的证悟。

你可能会惊异地发现，达到深度慈心定的人也可能怀有邪见。

未经观禅训练的人，即使是深刻的思想家，仍会在处理表相的概念时，产生错误的念头和结论，这是因为更深层的真理和实相超越概念，必须以锐利的觉知直接体验，方能证悟。

但这并不能阻挡我们以慈悲心和爱心从事善行，这只是欠缺对实相深层的了悟。深度的慈心定也是根据概念而来，我们可能会得出虚妄的结论，以为那些体验是绝对真理，所以我们必须密切注意“不堕邪见”的警告。

在此处“智见”是指“观智”──现证实相而得来的解悟，关键词是“无我”。这是常为人误解的部分。“无我”是一个反面定义，为的是除去身心过程中的常存的自我观念，但亦有正面意涵──万法自然的呈现──其相状均可直接用清明纯粹的觉知来直接体验。只要觉知越深入，体验就越深刻。由于此一议题已超出本书范围，我们只能在此略为说明：观禅的方法，就是开发“观的明觉”，直至完全证悟，超越生死，也就是在转化和解脱的当下，烦恼彻底净化。

我们如何将观禅与慈心禅并行呢？此处的第一个问题就是：两者看起来是有矛盾的，像有一次有人问我：“如果你看到一切不过只是现象，或只是实相，慈心就看起来很粗浅了，那修慈心禅的目的在哪里呢？”

的确，这两种类型的所缘不能在心中同时现起，这也正是两者禅法的差异之处，一个是某一众生的概念（即一个人），另一个则是实相（色法、名法的自相或三共相）。然而当我们想到概念系由实相而来，那么两者都具有重要性和意义了，概念和实相犹如两个层面或两道通路，前者是人们生活在其中的世俗世界，后者是前者之中的内在运作机能，其实二者并不能截然一分为二。

举例来说，我们修观时，学到人无我，一切只有过程；若回到世俗世界，这可是一点意义也没有。但过了一段时间，我们会发现慈心还是可能的，或许比以前还强，这是因为修观给内心带来深度的平静，这其实是对自己的慈心，这样充满慈心之后，便能够送出更多慈心给他人；其次，我们都是大自然进化过程的一部分，应该能够看出他人的良善和潜力，我们之间并不如我们想象的有那么大的差异，这种理解应会令慈心遍满一切。

第二个问题是个比较实际的问题，也就是如何融合这两种禅法，这可能有三种方式：

一、先修习慈心禅，再修观禅；

二、先修观禅，再修慈心禅以为助缘；

三、同时修习慈心禅与观禅。

以下将更进一步解释上述的每一种方式：

一、第一种方式可能产生的问题是：“在转换到观之前，慈心应修得多深？”答复是至少应有近分定，五盖不起，如此才能做为观的基础。如果有机会、有时间，我们也可以一直修习慈心，不需切换到观禅。

二、第二种方式中，当我们对观禅至少能具备清晰的理解时，便可切换到慈心禅，这是假设你已到达十六观智中的第四观智：生灭随观智。但如果已经学得了基本技巧和练习方法之后，在这阶段之前便行转换，也是可以的。不过在修习止禅时，也还是难免“堕入邪见”或者陷入“十种观染”。

三、可以有多种方式，其中之一是如觉得合宜，可以两种交替修习。但我们还是一段时间内只修习一种禅法。不过在禅修营中，看来就好似同时修习两者，这样的话，我们必须对其中一种禅法具有相当的基础，以免引起冲突，若欲避免进一步的冲突，我们必须对修习每一种禅法的因缘条件和时间，具有清晰的决意，这样才能避免转换时产生的问题，转换本身也是一种需要学习的技巧。

另一个要点是，修习慈心禅时，过程当中必须一直秉持正念。反过来说，如果我们的修观修得足够深刻，而且成为习性，正念也会自动在慈心修行中生起。这看起来似乎矛盾，但心确能够迅速而流畅地转换两种禅法。

对初学者而言，只有在两种禅法皆有基础之后，以上的问题才会出现，这是指经过一段时间的练习或参加其中一种禅法的正规训练之后。

至于日常的练习，我们不必开发深定，所以我们可以视时机而自行决定修习其中一种禅法。例如我们可在一小时中，先做十五分钟慈心禅，其他时间修观，然后我们也可能觉得还不满十五分钟，观禅的所缘便已十分清楚，于是决定立即切换。另一些时候，我们也许觉得慈心禅已修得十分上轨道，而决定持续修下去，虽然这是个人的选择，而非强制而来，但我建议对何时切换要有一清楚明白的决定，以避免冲突。我们也可以用整个时段（指整个早上之类）修习慈心，然后整个下午修观。

有些时候，由于与人交往非常频繁，我们需要特别只修慈心禅；反过来说，若即将参加观禅的禅修营，我会建议这段时间的日常生活也修观。

根性也是需要考虑的因素，若是瞋行人，慈心禅便极有帮助，甚至极有必要，故应比其他禅法多花些时间修习，但要谨慎为之。

最后，我们迟早总要涉足修观的道路，才能究竟解脱，最好别等太久。毕竟，观禅能带领心回到真正的家，家里有永续的宁静、皈依和寂静，那不正是我们一直在寻觅的吗？

译注 1：意大利文原书名为Va’ dove ti porta il cuore，英译本书名为Follow Your Heart，苏珊娜?塔玛洛（Susanna Tamaro）著，中译本《依随你心》由时报出版，1997。

译注[2] ：入定的时候心沉入所缘（sink  into the object），禅师这里用英文fall in love的字面意思‘沉入爱’形象地比喻入慈心定的时候心沉入慈爱的状态。

译注 3：在此，四愿似采缅甸一般的教说。

考四愿系根据经说，见增支部3集66经《给瑟目大经》(庄春江译) ：“如果没有来世、没有善作与恶作业的果与报，那时，我在当生中『无怨恨、无恼害、无恼乱而保持自己的安乐（averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’）』这是第二种证得的苏息。”开印比丘依注释书释意，其中veri是敌人，avero是没有／不带敌意，abyāpajjha 指瞋恚、无恼害的，Anīgha : 是从词根īgha 忧伤、痛苦、困难、危险等义中來，指无恼乱、无烦恼。故译为“愿我没有敌意，愿我没有瞋害，愿我没有痛苦，愿我保持快乐”，前三愿系指不致生起一层比一层深的瞋心之意。明法比丘在《慈经注》中亦译为：“愿我无怨，愿我无瞋，愿我无忧，愿我守住自己的幸福。”

译注4：见《南传法句经》第5偈。

译注5：为悲心禅的内容之一。

译注6：为喜心禅的内容之一。

译注7：为舍心禅的内容之一。

译注8：亦作“远敌”。

译注9：见《法句经》第四偈。

译注10： 又称“义注”。

译注11：此处依据色界五禅的说法，而非四禅。

致谢

本书网络版，由汤华俊居士协助校订，罗嘉莉、李伟德、李正、林彩晶和孙忠新居士先后参与繁体版和简体版校对，最后陈曦居士对简体版全书进行校对，李中伟、孙忠新居士制作书稿插图，特此申谢。

法句经故事集

马来西亚 达摩难陀 长老 著

周金言 译

 

 

作者介绍

据马来西亚佛教总会报道：达摩难陀长老出生于1919年3月18日，家乡在锡兰南部。他在马达拉的基宁村一间学校受正规教育。

由于文化的影响，年幼时，他便对佛教产生了浓厚的兴趣，他有位出了家的舅父，成为他的精神导师。他的母亲是个非常开通及虔诚的佛教徒，虽然长老是个长子，但，母亲却鼓励他出家。母亲还说：“如果你结婚，只能照顾到家人而已；若出家成为法师，就能照顾到无数的众生。”

长老12岁时，依 Venerable k.Dhammaratana Maha剃度出家、在Venerable N.Sarananda Maha 座下成为沙马内拉。当中接受寺院的训练直到29岁受具足比库戒。为了更了解佛法，所以就进入哥伦维也华丹那佛学院及其他著名佛学府深造，随后7年，他专心研修梵文、佛教哲理、巴利文合经典。

26岁考获学院语言、哲学和巴利文经典研究文凭。

曾获得印度兴都大学奖学金，到该大学深造，主修梵文、兴都文和印度哲学，经过4年的专精研读，获得大学颁发印度哲学硕士学位。后来，回返锡兰建佛学院，实现说法度众的心愿，还出版佛教月刊给予村民阅读。

33岁那年，长老获得维戴加拉学院院长选派，前来马来西亚十五碑锡兰佛寺服务。

1962年。长老就在十五碑佛寺成立佛教弘法会，其目标是研究佛法和推广佛教文化，鼓励、促进和发展佛教真理和慈悲观以及培育宗教和平及认识。

1970年，马来西亚佛教总会成立，长老鼓励佛教弘法会青年组，大马锡兰佛教会青年组也加入马佛青总会。

同时马佛青总会也邀请长老为宗教导师，为佛青和佛教徒提供宗教资讯服务。

长老到过东西方国家弘法。他拥有东方研究大学，那兰陀大学、兴都大学所颁发的名誉博士学位。

60年代，长老是马来西亚宗教联系机构的活跃成员。

长老也是筹组各宗教谘询理事会的创办人之一。

目前，长老共有五十本著作，分别销售到世界各地，其中一本《佛教徒的信仰》已译成中文版，共出了九版，此书在国内流传极广，几乎成为大马佛教徒的生活手册。

 

编注：部分巴利专有名词采用新音译

沙马内拉：巴利语sàmanera的音译。是指于世尊正法、律中出家、受持十戒之男子。

汉传佛教依梵语saràmaneraka音译为“沙弥”、“室罗摩拏洛迦”等。

比库：巴利语bhikkhu的音译，指称巴利语传承的佛世比库僧众及南传上座部比库僧众；

比丘：梵语bhiksu的音译，北传曾译为“比丘”、“苾刍”等，指称源自梵语系统的北传僧众。

阿拉汉：巴利语arahant的音译，是对佛陀的尊称，也可指一切的漏尽者(khinàsava,断尽烦恼者)，

包括诸佛、独觉佛及阿拉汉弟子。

汉传佛教依梵语arhant音译为“阿罗汉”，谓为小乘极果。其音、用法皆与上座部佛教有所不同。

 

法句经故事集正文

1 导读

佛陀在领导僧团的四十五年中，出于对世间的慈悲和对人类幸福的关怀，不停地弘扬他所证悟的佛法。佛陀忠诚的随行弟子阿难尊者具有超凡的记忆力，曾经恳求佛陀为他重述他未曾听闻过的佛陀说法。阿难尊者说他知道佛陀八万四千次说法。当然，也有其他弟子从一开始就亲近佛陀，因此也虔诚、忠实地记录佛陀的说法。

这些多闻弟子们明白正确记录佛陀说法和说法因缘的重要历史意义，因此佛陀入灭三个月后，他们召集了僧团中尊贵的阿拉汉比库诵出并结集佛陀所有的说法，方便佛法的弘扬，并避免后人误解、扭曲和修改佛法。

2 口耳相传的传统

佛陀的说法由僧团中一代又一代的弟子口耳传诵下来，直到西元前八十年锡兰才第一次以巴利语将佛法形诸文字。比库们公开复诵佛陀的说法，以避免错误或误用其它的词汇。

留传下来的不只是佛陀的教诲。佛陀在世时北印度人的生活和想法也被生动地留传下来。这些人包括国王、大臣、王子、婆罗门、农夫、外道、贱民、强盗、官吏、银行家、妓女、丈夫、妻子、情人、和儿女等。他们和现代人一样，都有着相同的弱点：贪、瞋、痴、嫉妒、懒惰、傲慢与愚痴等等。早期的佛教徒也很温顺、慈悲为怀、虔诚、聪敏、慷慨与奉献。

【法句经/故事集】生动活泼地描述了佛陀。佛陀在家信徒包括国王，如频婆娑罗王和波斯匿王；富翁如给孤独长者；妓女如丝蕊玛和一大群的平民，如理发匠、金匠、驯象师、特技演员、奴隶、猎人、渔人、园艺专家、屠夫、纺织工人和船民等。很多人从佛陀的教诲中受益良多，有些人则一无所得，依然故我。

【法句经/故事集】的故事触及人类的真实情感而感人肺腑。这些情感包括悲悯：如波她卡娜在一连串的事故中，丧失了所有的家人；幽默：有位比库出家剃度好几次，头因此光亮的就像“磨刀石”；罗曼史：难陀王子思念出家时遗弃在家的新娘子；阴谋诡计：如外道雇请妓女控告佛陀与她私通，又如摩醯提利的阴谋得逞，而害死佛陀信徒的皇后；政治：佛陀住在卢奚多河两岸的亲戚因为灌溉用水的争执而准备兵戎相见；戏剧张力：迭瓦达答（提婆达多）三番两次挑战佛陀，终于以悲剧收场。

3 佛陀的慈悲

当然，也有许多人反对佛陀。佛陀的表弟——迭瓦达答（提婆达多）曾经三次谋害佛陀不果。也有其它宗教的负责人控告佛陀与人私通、传播邪说，而企图破坏佛陀的名誉。但佛陀仍留在人间，一如不受污染的莲花，莲花也在佛教中象征纯洁。佛陀在世间，但不落世间。

佛陀的慈悲无远弗界。佛陀与清道夫、女奴交谈，接受最谦卑的人的供养。有一次，甚至接受一位婆罗门吃剩的菜饭，因为那是该婆罗门谦恭和虔诚的供养。佛陀曾经与众多不同的宗教师深入对话，讨论宗教上深具争论性的议题，如创造神存在与否，灵魂理论，神力，动物祭祀，苦行，典礼仪式和终极救赎等问题。这些深入的对话和讨论丰富了佛陀的说法。佛陀也因此理清了众多争议性的观念，外道们至今仍对这些观念议论不休。佛陀是世界上最伟大的宗教师。现代社会上从事教育工作的人可以从佛陀的教法中获得改进教育的方法。在佛陀一生的确切记载中，我们找不到佛陀对无法理解或不愿理解佛陀说法的人动怒或失去耐性。佛陀也未尝苛责别人。佛陀的耐心、宽容、无尽的慈悲和悲悯的智慧无人能及。

【法句经/故事集】的第一句法句说人心要为所有的作为—不论是善或恶负责。联合国教育科学文化组织（UNESCO）的人权组织章程序言回应了佛陀的说法：“人心引发战争，所以护卫和平的信念也必须在人的心中建立起来。”

佛陀具有一些超凡卓绝的能力，使他比其他的宗教师更伟大。他能够使最敌对、倔强、愚笨或意志脆弱的人奇迹似的改变心意和态度，这是因为佛陀具有超凡的能力，可以透视人的过去世，而人的过去世会影响今生的因缘。例如，佛陀明白一位年轻比库因为多生以来都是金匠，所以无法修习苦观，只能观想美丽的东西，佛陀就给他一朵金色的莲花，他因此能够迅速系念在前，心无旁鹜地精进修行。另外有一次，当佛陀在说法的时候，闻法大众中有人仰望天空，有人以手刮地，有人用手摇树，而不专心听讲，佛陀明白这是由于过去世时，他们分别是星象学者、地底下的动物和猴子的因缘造成的。第一位体认到有效的教诲，必须奠基于认清听者的性向和心理状态的人，就是佛陀。

佛陀对不同的弟子从不使用相同的教诲方式，在这方面而言，没有任何的宗教师可以与他匹俦。

佛陀总是依听众的年龄、气质、个性、身份或心理状态而应机说法。佛陀曾经延迟说法，直等到一位饥饿的牧牛人吃饱饭后，才开始说法，因为佛陀明白饥饿的人无法集中精神听闻法。有时候，佛陀甚至对发问题的人故意保持沉默，因为佛陀明白他的回答只会使发问的人更困惑。如同在任何的团体中，都有不同资质的人，有的人特别聪慧，如舍利弗，他们可以体会阿毗达摩（论）中最深奥的佛法，另一方面，慈悲的佛陀则利用不同的方法教导愚笨的弟子，例如他要周利般兔比库面向东方而坐，同时在搓揉干净的白布块时观想心灵的污垢。另外，当积撒.苟答弥因为丧子而悲痛逾恒，请求佛陀赐药救治她的儿子时，佛陀要她先去向村子里未曾有人逝世的家庭乞讨芥末种子，她遵照佛陀的话遍寻整个村子，都无法找到一户从来没有人逝世的人家，这时候，她才恍然觉悟到死亡原来是人生无法避免的必然结果，一如以下的法句所述：“不请自来，不告而别，来来去去，有什么值得哭泣呢？”

4 伟大的经典

肩负续佛慧命的早期弟子们效法佛陀的教法。因此结集的经典中有处理佛教心理学的阿毗达摩（论），它适合聪慧的人。也有佛陀长、中、短说法的经典，大部分的弟子都可以从研读这些经典中，明白佛陀大部分的说法。法句经是这些经典中的第五部分，也是最后的一部份。法句经所汇集的佛陀说法（法句）最适合广泛的读者，其中的故事比之世界上最伟大的文学、诗词和小说创作都不遑相让。（三藏中的律是专门规范僧团比库和比库尼的戒律）法句经和本生谭（佛陀过去世的故事）毫无疑问地是宗教史上最为人传诵和引述的经文。几世纪以来，世界各国的文化、风俗和思想都多少受到法句经的影响，整个东南亚，尤其是泰国、缅甸和锡兰，法句经的故事是母亲哄婴孩时最喜爱的题材之一，多闻的比库也一再引用法句经的故事去指导、鼓舞、激励各阶层的人。无数的人在关键的时刻，心中因为浮现法句经故事而不说谎、不杀昆虫，不散播谣言、去除邪见、不做非分之取；如果世间人在面对贪、瞋、痴时，能展现慈悲与智慧，那么法句经绝对功不可没。

5 佛陀的足迹

佛陀把他的证悟和成就归功于他自己的努力和智慧，这种体认超越所有的人，佛陀曾经对一位病人指出，引导人证得究竟解脱和涅槃的方法，就是戒、定、慧三学。

佛陀的弟子，同时也是最早期弘扬佛法的法师们效法佛陀，教导人们修习三学，这些佛弟子们善用法句经和故事来教导不同性向和才情的听众。法句经也是弘法的法师准备题材时，方便、优秀的参考资料，即使直到今日，讲演或著作讨论佛法的人，若不引用法句经，将很难适当的表达佛法。

佛陀从未宣称发明或创造他所教诲的法，如同所有过去过去诸佛，佛陀涤除使人无法证悟究竟真理的无明，并向人指引这些方法。因此，他的法句所说的真理也可以在其它宗教的经文中发现，Roy C.Amore的《两位大师，一种道理》一书中有如下的叙述：“任何人阅读耶稣在山顶上的训诫（马太福音5—7），必然会想起这也是简洁精要的佛陀法句”———玛上座：《佛法对世界文化的贡献》“佛陀的道德教诲和耶稣在山顶上的训诫有极大的相似之处”——B.H.Streeter:《佛陀与耶稣》“爱你的敌人，祝福下诅咒的人，造福怀恨的人，别人若打你的左脸，也转过你的右脸给他，把外套赠与偷窃它的人，把东西赠与开口请求的人等，这些耶稣的教诲也是佛陀身体力行，并且教诲的戒律”——Dr.S.Radhakrishnan：《东方宗教与西方思想》薄伽梵歌和Thirkural梵文和坦米尔文的古老印度著作。薄伽梵歌是古老的文学著作，而Thirkural大约在西元前完成，这两本著作都包含很多法句经所传达的真理。

可以说，法句经触及所有人类的心灵深处，并且是全人类共有的思想宝藏，它超越了狭隘的宗教派系，是一本献给全人类的经典。

6 神话、传奇或言过其实

对形成【法句经/故事集】的文化环境熟悉的传统佛教徒而言，阅读、理解或重视【法句经/故事集】毫无困难，但现代读者，尤其是不具有亚洲宗教背景的人，也许会怀疑【法句经/故事集】的真实性。这些现代读者可能发觉有些故事无关紧要、重复，甚至天马行空，不着边际。勿容置疑地，有一些【法句经/故事集】的故事不免于神话、传奇或言过其实，但阅读【法句经/故事集】的最佳态度应该是保持开放的态度，多注意其中所蕴涵的道德意义和所要传达的讯息。印度前总理尼赫鲁在《发现印度》一书中也认为人们浪费太多的时间去探究故事的真实性，他建议人们应该理解故事背后所要传达的意义。在莎士比亚的戏剧中，哈姆雷特就曾经对贺瑞修如是评论道：“天地之间的东西比你的哲学想像还多。”佛陀所说的法句才是【法句经/故事集】重要的部分，抽离这些法句，所有的故事都变得无意义，这些故事只是说明佛陀在何种情况下说这些法句而已，我们不应该过度怀疑这些故事的真实性，而应该考虑这些故事对虔诚接受法句的人所能造成的心理冲击。举例而言，我们应该关心的是这些故事如何使读者产生道德上的羞耻心、道德畏惧，如何避免仇恨、贪婪、嫉妒和欲望等。在传统佛教国家中，人们在年幼时听闻法句经故事是塑造个人人格与培养爱心、悲悯、慷慨大方和宁静等良好德性的有效方法。就此意义而言，即使抱持怀疑心态的人也会同意法句经故事确实值得欣赏，不论其是否真实。以下几个章节，我们针对几项可能会使对佛法没有相当认识的一般读者造成困扰的问题提出解释。

7 供养

对这些读者而言，第一个问题可能就是书中经常提及，信徒对佛陀和众多比库所作的供养。他们也许会问，为什么很少提到对穷人的供养呢？佛陀认为供养困乏的人是值得赞叹的布施。佛陀也鼓励如此做。在佛教的其它经典里，有非常多的故事告诉我们，供养贫穷和困乏的人多么重要。慈善家、同时也是佛陀信徒的给孤独长者就是奉行佛陀如此教诲的其中一位。给孤独长者的字面意义就是“喂养贫穷的人”，在家信徒供养僧团，使他们能过着清净高尚的生活，善尽其教导佛法的职责，就等于在续佛慧命上尽了襄赞之力，所以供养护卫佛法的人比供养贫穷的人更有功德。因此，佛教的在家信徒除了供养贫穷的人，更要供养宗教修行人士，使他们能努力达到清净，并且服务别人。正信出家，追求精神发展的人不会积极考虑个人的需要，因此，这是在家人的职责。因此而言论，在家信徒也在较广的层面上共同参与推动精神的活动（如弘法与修行等）。传统上，比库在接受供养食物和其它必需品后，会向供养者讲解佛法，使他们理解佛法，开发智慧。佛教徒的理想是照顾贫穷的人，使其幸福，并且护持修行的人，提供修行的环境。佛陀并不要求人们只供养佛教比库，而应供养任何尊贵的、心灵脱超、诚挚并且教导正见的人。【法句经/故事集】记载有一次信徒因为出家比库犯戒，而不再供养这些比库，直到他们纠正错误为止。供养之所以有意义，就在于供养的人信心坚定，清净供养给具有同样清净心的人。

【法句经/故事集】主要记载佛陀创建的僧团行事。这是很自然的现象，因为对每一位慎重追求解脱生命轮回的人而言，正信出家是重要的第一步。也因此，一般而言，佛陀的教诲都是针对与他有密切关系的僧团成员。人们也可能感到困惑，为什么有那么多的法句经故事提及比库的袈裟。【法句经/故事集】有一则故事叙述比库们讨论迭瓦达答得到布料供养的故事；另外一个故事提及一位比库过度执着与袈裟，竟然往生成一只躲在那些袈裟内的昆虫。我们在阅读这些故事时，应谨记在心，这些都是发生在二千五百年前的社会和经济环境下的事情。当时，有很多的人出家修行，也都依赖一般人慷慨地供养生活必需品，因此，要得到布料的供养并不容易，而修持较差的人看见修持较好的人得到这些难得的供养时，心生羡慕之情，毋宁是很自然的现象。只有阿拉汉完全不在意他们所得到的袈裟是否昂贵，甚至于是否得到任何的供养。

8 不同的个性

我们必须对记载早期佛教史的人士大表赞叹，他们公正如实地记录那些尚未证得阿拉汉果的比库（比库尼）——仍是众生的言行举止，而不曾加以合理化或神圣化。根据这些记载，有的比库自负、贪婪、不道德、犯邪淫、嫉妒、傲慢、轻浮、愚笨、心胸狭窄、残暴、模棱两可、无理。但佛陀通通允许他们加入僧团，大部分的人也在佛陀的教诲之下，痛改前非，但有些人仍自行其是，无法珍惜他们解脱的机会。无论如何，佛陀不轻视或谴责他们。只有完全解除贪、瞋、痴的圣者（阿拉汉）才是完满的人，才能免于责难。

9 瞬间开悟

从来没有研读过佛教经典的读者，在阅读【法句经/故事集】时，可能会有这样的困惑：

佛陀怎么能轻而易举的让人转变心念？那位特技演员怎么可能站在竹竿上时，就证得阿拉汉果？一位杀人凶手怎么可能只听到佛陀说：“我已经停止，是你自己尚未停止。”就平静下来呢？为什么会有人在瞬间证得阿拉汉果呢？要回答这些问题，必须对生死轮回有相当的了解。众生必须善根福报俱足，才能值遇佛陀。遇见佛陀的人大致上已经累积了很多的功德，而且证悟阿拉汉果的因缘即将成熟，所以佛陀只是在最关键的时刻，破除他们的余惑。事实上，他们与佛陀出生在同一时代就不是件偶然的事。经过累世的修学，他们已经有足够的善业资粮，并且热切渴望从生死轮回中解脱出来。他们当然也要忍受过去世的恶业，出生为诸如麻风病人或盲人，生活在困苦、邪恶的环境下。这些不健康和不愉快的际遇在很多情况下反而是他们得遇佛陀，证阿拉汉果的机缘。

10 特殊的能力

佛陀能完成这些心灵净化的事迹，是因为他具有诸佛或解脱圣者的特殊能力。他心通就是其中的一种。唯有具备这种能力的佛陀才能直觉地指出障碍人们证悟究竟真理的困扰。佛陀也是大医王，因为他像所有的名医，在开具药方之前必定先找出真正的病因。病因若能够尽早找出来，越能够快速治愈。佛陀明瞭每个人的身心状况，因此可以针对每个人给予解脱生死轮回的正确方法。这就是问什么在关键的时候，几句简单的话就足以使听者具有正见，或了解生命的实相。我们也应该明白，根据阿毗达摩（论），一个思想只持续不到一秒钟的时间，所以经由佛陀的引导，从无明变成明也是快速无比的转变过程。

11 心智成熟无年龄限制

有些人可能会困惑为什么年纪很轻的，甚至只有七、八岁的沙马内拉，能够在剃度时就证得阿拉汉果。我们也有从生死轮回的角度来理解这问题。大家都很清楚像贝多芬或J.S.Mill具有比同年龄的孩童更为惊人的才华。Christian Heinecken 1721年出生后几个小时就能开口说话，一岁时能背诵圣经，二岁能回答任何有关地理的问题，三岁能操法语和拉丁语四岁时研习哲学，不到五岁就去世。

两岁时就能读写的美国天才William James Sidis 八岁时就能说法语、俄语、英语、德语、部分的拉丁语和希腊语，十一岁时向一群教授讲授四度空间。

佛法认为这些人在累劫以来就累积了这些潜力。而在今生，就像莲花，一旦浮出水面，受到阳光照耀时，会马上绽放，这些人在获得适当的机缘时，潜力会马上成熟而证得圣果。所以证果与生理年龄无关，而是累劫以来修行的结果。

12 证悟后马上死亡

也有人可能会怀疑为什么在某些故事中，有人在证得阿拉汉果后不久即去世。要解释这问题，仍要从佛陀超凡的能力去探讨。佛陀往往在明白某人的生命即将消失之际，前去拜访他们，使他们有机会证得涅槃。这类有戏剧效果的故事较易流传下来。事实上，有无数的众生，如佛陀的亲生父亲便需要较长的时间才能明白佛法，并且平淡无奇，不具任何戏剧性。

佛陀为什么不利用超凡的能力防止这些人去世呢？佛陀确实防止亚育瓦达那的死亡。但那是因为佛陀明白他的业力仍然足以维持他的生命，只是当时面临夭折的威胁而已。在其它情况下，佛陀明白其他人的业力即将消失，佛陀只能帮助他们证得圣果，不再轮回。佛陀并没有亲自使他们从生死轮回中解脱出来，只有自己才能解脱自己的生死轮回，佛陀只是指引解脱的方法而已。佛法认为生死轮回并不是生命的理想，无余涅槃是佛教的最终目标。所以证得圣果之后入灭不被认为是悲剧或不幸的事。

13 因细微的事故而证悟佛法

有人怀疑为什么某些细微的事故也被记录下来，例如一些比库向佛陀抱怨有几位比库穿着木拖鞋而制造噪音。甚至有人请教佛陀，装满沙石的车子为什么在公牛的拉拽下，绳索会断裂呢？佛陀每次都利用这些微不足道的事故来阐述较复杂的观念。

这些微不足道的事故说明某些比库的天真无邪和佛陀无以伦比的耐心。佛陀经常耐心地倾听他们的问题，然后一步一步地去除他们的愤怒和无明。我们也可以进一步的发现有些比库非常单纯、不做作。他们真正希望能找到答案，解决困扰他们的问题。对聪明的人而言，这些问题也许微不足道，但对这些比库而言，却关系重大。佛陀从不忽视任何真诚地想要追求真理的人。另一方面，有些聪明的比库也会请教佛陀微不足道的问题，因为他们知道佛陀会为了大众的法益而趁机解释更深奥的佛法。

14 看不见的精灵

【法句经/故事集】中还提到山洞精灵、树灵、恶鬼、丑陋的妖怪、龙、饿鬼等超自然的现象。毫无异义地，在纯粹物质或世俗教育环境下成长的我们会鄙视或者否认这些看不见的精灵。但我们必须再一次开发心胸，承认今日的科学已经开始体认到“天地之间存在的东西，比我们知道的还多”。除非科学能够证据确凿地证明或否认，否则最好还是承认我们的宇宙知识还十分薄弱，距离完全明白宇宙实相仍有一段很长的距离。

15 奇迹和宗教

对大众而言，抽离奇迹的宗教令人无法想像。世间的所有宗教都记载着某些事情，以证明他们的创始者具有神通，如渡水而过，同时在不同的两个地方出现等等。佛教也承认奇迹，但佛教与其他宗教有一很大的区别：奇迹不是神力造成的。根据佛陀的说法，任何修习禅定的人都可能发展心灵力量而创造奇迹。因此【法句经/故事集】中的阿拉汉创造各式各样的奇迹：马哈摩嘎喇那尊者复制众多的糕饼，朱腊般他嘎尊者化身无数，苏那虽然只有八岁，却有能力为佛陀和众多比库创建一座精舍，而谶摩可以凌空而飞，佛陀本人也展现“双料奇迹”，分别从两个鼻孔中放光和水，全身散发六色祥光，分身，听见并理解昆虫哭声的涵意，创造一朵金色莲花，并变现一位美女的老，死，直到溃烂。但所有这些奇迹不是用来显示神的力量，而是要协助众生明白事实的真相。

佛陀曾经多次运用神通力，使某些东西出现或消失，闻法的人因此可以集中精神；或者使发问的人忘记发问，直到佛陀认为时机成熟才发问。在这些例子里，佛陀只是运用超凡的力量，协助众人证得解脱而已。佛陀特别教诲某些弟子不可使用奇迹来平息争端，佛陀告诫他们，这种做法与雇请歌舞女郎兜售商品无异。

16 为何要出家

在很多的佛教国度里，人们认为放弃世间生活而正信出家是值得赞叹的行为。【法句经/故事集】中，记载着很多出家的人——年轻的、年老的，富翁或穷人，男人或女人都有。虽然有些人赞叹他们，但有些人却怀疑他们抛弃家庭，让家人在困境中自求多福的作法是不负责任的自私行为。【法句经/故事集】中记载很多、妻子和订有婚约的人因所爱的人出家修行而陷入不幸之中。讨论此一问题时，让我们先考虑一句法句，该法句是针对仍然不明白世间无常的人说的：“我有儿子，我有财富，无明的人因此认为他们的安全无虞（译注），事实上，其身尚且不为己有，更何况儿子和财富呢？——第62句法句

由于无明而系缚世间，使我们有了自私的欲望，这些欲望让我们执着于所谓的亲人。如果我们明白这些亲人在过去生中可能是无数众生的六亲眷属，在未来生中也会是其他众生的六亲眷属时，我们将会明白执着于亲人，不过如同想要从镜子中取像般的不可得。

出家的理由很多，有些人为了轻松的生活；有些人为了追随已经出家的心爱的人而出家；有些人则为了逃避不幸。这些人并不是正信出家。对真正想寻找生命意义的人，在明白生死轮回的道理后会放弃世间生活，而正信出家。这种出家不是逃避，他们清楚，想要真正解脱苦痛必须放弃所有的执着。这不是自私，反而是一种牺牲，毕竟没有人会因为自私的念头而放弃一切。也许在他们下定巨大决心出离世间时，执着于自我的人会有短暂的痛苦。但每个人的解脱都必须自己去追求。执着世间生活，只会延迟解脱的来临而已。

恶业及污染都是自己制造的，不作恶业及清净行也是自己造作的，清不清净全在自己，别人无能为力。——第165句法句

一如波她卡娜和积撒.苟答弥的体认，死亡终究会使我们与心爱的人分离，唯一的解脱是证入涅槃，这时候自我的幻觉会彻底地被摧毁，而不用在生死轮回中再度相见，并且在来世死亡的时候再次痛苦分离。为了达到究竟解脱，必须踏出第一步，一如医生的手术，第一步也许很痛苦，但却是必须的：

不管利益他人福祉的事多么重大，也不可疏忽自己的究竟目的（涅槃），确实明白以后，要下定决心成就它。——第166句法句

本法句中利益他人的福祉不是指物质上的福祉，而是精神上的解脱，这种解脱只能靠自己的努力和出离世间而证得。锡兰Kelaniya大学的基督教文化教授Dr. Anthony Fernando在他的著作《佛法与基督教》中如此说道：“基督教学生也许会对已婚人士离开妻子和孩子而出家修行的作为感到惊异。但我们必须从当时的社会传统去探讨此一问题。结婚一段日子后，弃绝世间生活而出家修行是印度社会认可的行为。根据印度理想，追求完美的人必须把生命规划成几个阶段。首先做禁欲的学生，然后结婚，最后出家修行或当隐士。根据这种普遍为人接受的印度传统，佛陀的作为毫不怪异。同时，我们也要明白在印度的家庭系统中，亲友之间的连系非常强烈，因此离开妻子和儿女并不等于抛弃他们。他们的父母，公婆和叔叔姨母们会照顾他们的。”嘲笑比库剃除三千发丝而出家的人也许可以在他们短暂的幸福来源——财富，心爱的人，或权势消失之际前去礼拜，并要求赐福。但只有祥和、单纯的环境，简单的生活，弃绝所有贪欲的人才可能找到真正的慰藉。强烈执着世间欲爱的人无法领略真正的解脱。在长老偈中，比库和比库尼用赞美歌表示他们内心在证得真正的幸福后，无法用言语表达的法喜。受到他们鼓舞的人也追随他们的方法，而享受到相同的喜悦，这种喜悦和我们凡人误以为永恒，但实际上却短暂的幸福截然不同。真正弃绝世间生活的人不仅能领会生命的真正自由，也才能真正为别人做更佳的服务。弃绝世间的生活是唯一能根绝贪、瞋、痴和其它精神污垢，并且引领至安详生活的方法。

17 阿拉汉果

人为什么要经历如此多的努力，去证得阿拉汉果或圣果呢？因为他们明白，根据佛陀的教诲，人的最终目的是要究竟、彻底地摧毁造成生死轮回的原因，生死轮回会不断地带给人哀愁和痛苦。没有任何东西可以取代涅槃。即使往生天界也只是短暂的历程而已。天神早晚也会死亡，而再度轮回。佛陀认为证入涅槃和过世间生活的方法绝然不同。经历世间生活，并发现其不美满的人会弃绝家庭、束缚、财富和权势，而且心中没有一丝一毫的悔意。

18 关于法句经

法句经总共有四百二十三句，这些巴利文的法句是佛陀大约在三百零五个场合为了众生的法益而开讲的。这些法句因为文辞高妙，而且有助于塑造未来佛教徒的生活而被搜集记录下来，这些法句根据主题分成二十六品。西元五世纪的伟大论师觉音尊者曾经为传统法句经和专有术语的解释加上大量的注解，他同时也附上佛陀说者这些法句的故事，补充说明佛陀说这些法句的时空背景和对听闻者的影响。一般相信，大部分的故事从佛陀时代以来就已经流传下来了。

法句经第一次翻译成欧洲文字是在西元1855年，由丹麦著名的学者Victor Fausboll完成的。他把法句经和注释家的注释一并从巴利文翻译成拉丁文。1860年Weber翻译的德文版完成。1908年第一次的英文版翻译（Max Mueller）完成。除了从巴利文翻译以外，1878年和1883年也出版翻译自中文和西藏经典的英文版。当然，必须注意的是，这些中文和西藏经典本身就译自巴利文和梵文经典。

有心人可以从【法句经/故事集】和注解中收获良多，透过爱和智慧的追求，一定会在这些古老但历久弥新的【法句经/故事集】中找得到希望的讯息。锡兰Kelaniya大学巴利文和佛教研究系资深教授Oliver Abeynayake在他的著作《小部阿含的义理和历史研究》中说：“巴利文的法句经包含二十六品和四百二十三法句。这些法句也可以在其它的经典中发现，如：长部阿含，中部阿含，相应部阿含，增支部阿含，自说经，如是语经，长老尼偈，大品经和小品经。相应部阿含和长老偈经中的偈语常出现在法句经中，而弥兰王问经和导论也有很多法句经中的法句。与【法句经/故事集】中的偈语相类似的说法也出现在如下的梵文经中：弥勒经，大林间奥义书，大事，百喻经，Uttaradyayana，马哈婆罗多，摩奴法典和本生鬘中。”

法句经在锡兰受到高度的重视，被认为是神圣的经典。一般要求沙马内拉在受具足戒之前必须背诵所有的法句——如果不能的话，至少必须熟记部分法句。

19 有关本版本

本版本为适应无法直接阅读巴利文的现代读者而略做修订。罗马拼音被用来书写巴利文时，也为了方便发音，而把巴利文加以分段。较长的名字基于相同的原因而分成二或三部分。原始的故事也经过重新修订，去除其中冗长的重复部分和怪异的参考资料。有些不需要的资料则舍弃不用，另外针对现代读者无法立即理解的法义，则添加一些可以澄清观念的注解。但无论如何，所有的修订都确定不会扭曲原来的精义。作者小心翼翼地保留这些从佛陀以来就遗留下来的神圣法句的原始法义。希望进一步了解这些法句故事的读者可以阅读《佛教徒史传（Buddhist Legends）》，该书的翻译文句比较接近原始巴利文。

本书的主要英文参考资料有：

法句经（翻译），Ven. Narada译，1963年。

法句经和故事（翻译），Daw Mya Tin，缅甸三藏协会出版，仰光，1986年。

佛教徒史传（Buddhist Legends），三册，Burlingame,E.W,哈佛东方丛书（英国巴利圣典学会于1979年复印）

【法句经/故事集】深入地阐明佛陀说法的道德和哲学意义，读者不可只因为熟读这些精辟的法句而满足，必须一而再，再而三的诵读法句和故事，加以思考，从而领会其中的教诲。这些有趣且富有教化的法句清楚描述佛陀的伟大之处：精神饱满、慈悲和智慧具足的老师，随时准备要教导别人。所有这些尊贵的法句都可以被每个人在经过正确的思虑之后，于日常生活中加以奉行。

“法句经不可以像一般书籍的泛泛阅读，然后搁置一边，”Narada尊者说：“必须一再阅读，而在需要的时刻作为教化、激励和慰藉的最佳指引。”如此做的人，才可以正确无误地宣称，一如法句所述：“啜饮法义的人喜悦过日子。”

达摩难陀上座（K.Sri.Dhammananda）

佛教伽蓝

吉隆坡 马来西亚

1988年五月三十日

佛历2531年卫塞节

 

（译注）了参法师的《南传法句经》，Narada Thera Venerable Sri Acharya Buddharakkhita的译本皆作：愚人如是担忧。

第一品 双品

瞎眼的阿拉汉

　　心是所有法(注)的先导，

　　心是所有造作的主导，

　　若人造作身口意恶业，必定受苦报，

　　一如牛车紧随牛的足迹。(偈1)

有一天，盲尊者迦丘帕喇到揭达林给孤独园向佛陀问讯。当天晚上经行时，他意外踩死一些昆虫。第二天早上，精舍的其他比库前去找他时，发现这些昆虫的尸体，他们认为尊者犯了戒，就向佛陀报告这件事。

佛陀首先问他们是否亲眼看见尊者踩死这些昆虫，他们回答说没有。

佛陀就劝告他们：「正如你们没有亲眼看见他杀生，他也看不见这些昆虫；再说，身为阿拉汉，他没有杀生的念头，所以并没有犯戒。」

他们接着问佛陀，尊者的眼睛为什么会瞎掉？佛陀就以下面的故事来说明业力的影响：

迦丘帕喇的某一前世是医生，却故意使某个女人的眼睛瞎掉。事情的经过是这样的：

该女人答应迦丘帕喇，如果能够彻底治好她的眼病，她和儿子愿意做他的仆人。但后来她却害怕真的变为仆人，就向医生撒谎，说她的眼睛愈来愈坏，而事实上，却已经完全痊愈了。医生很清楚她在骗他，所以为了报复，就给她另一付药方，终于使她的眼睛完全瞎掉。

由于这罪行，这医生在往后很多世都是瞎子。

佛陀接着说，恶业会跟随造业的人，就像车轮尾随牛的足迹一样。

　

备注：

1.「法 」(dhamma)有多重意义，此处指的是业(kamma) 或代表行 (cetana) 的业，或任何伴随道德或不道德的意识而来的心理状态。本品的法指的是不善法（邪恶的心理状态），若没有心的作用，不会生起任何心理状态，所以说心是所有善恶心理状态的先导。

2.行：最重要的心理状态。佛：「行即是业。」

3.心是所有作为的先导，是实行和衡量所有行为的主要因素。

何必妄想

　　心是所有法(注)的先导，心是所有造作的主脑，

　　一切都是心所造作的，

　　人若造作身、口、意善业，

一定有乐，如影不离形。(偈2)

玛塔侃达理是个年轻的婆罗门，他的父亲非常吝啬，从来不布施。即使玛塔侃达理是独子，但身上所带的首饰也是父亲为了省钱，而亲自打造的。所以当他患了黄疸病时，他父亲也不请医生来治病，终于使他病入膏肓。他父亲知道他快要逝世时，叫人把他抬到走廊去，以免来家里的人看到他父亲的财富。

当天早上，佛陀出禅定后，透过神通看见玛塔侃达理躺在走廊上。所以当佛陀与弟子到沙瓦提城去化缘时，就走到玛塔侃达理家门口，向玛塔侃理放光，吸引他注意。这时候的玛塔侃理非常脆弱，所以看见佛陀时，只能向佛陀表白信仰佛教的心意，但也因此获得一些幸福感，而这就足够了。当他内心充满对佛的信心而逝世时，便往生至三十三天。

当他在三十三天看见父亲在墓地为他哭泣时，化身恢复原来的形像，出现在墓地，向父亲说他已往生三十三天，并劝请父亲亲近佛陀、布施并且听佛说法。他的父亲便遵照他的话去做。

佛陀说法后，有人就问，人可不可以只在心灵上信仰佛法，而没有任何慈善行为，也不持戒，就可以往生三十三天吗？佛陀就请玛塔侃达理现身，玛塔侃达理于是从三十三天下来，亲自向他们说他已往生三十三天了。听完他的话后，大家才确实相信玛侃达理只因为内心皈依佛陀，就获得往生三十三天的荣耀。

听完佛陀说法，他父亲从此明白佛法，并把大部份的财富布施出来。

　备注： 此篇是佛陀在不同场合说法，用来说明善恶业不可避免的业报。人会受到过去和现在所作之业的影响，而在现在或未来适当的时机受此业报。人必须为自己的幸福和悲惨，负大部份责任；人为自己造作天堂或地狱；人是自己命运的主宰，只有人才能拯救自己。佛法教导世人要自我负责，也主张因果报应。人造作业，会受业报。但仍有解脱的可能。

报复的苦行者

　　人的内心若抱持：

　　「他（她）辱骂我、殴打我、打垮我、劫夺我。」的想法，心中的怨恨无法止息。(偈3)

　　人的内心若没有：

「他（她）辱骂我、殴打我、打垮我、劫夺我。」的想法，心中的怨恨就能止息。(注)(偈4)

帝沙是佛陀的表弟，晚年出家为僧。

他喜欢假装自己是长老比库。如果来访的比库得到他的同意，为他服务时，就很高兴。但他却不尊敬真正的长老比库，也时常与年轻比库争吵。如果有人说他的行为不如法，他就哭闹、生气，非常不满意，并且向佛陀抱怨。佛陀对他的情形了然于心，所以每次都劝他改变自己的行为，同时不要记恨，因为只有不记恨才能消除恨意。

佛陀说：帝沙不只是今生才如此顽固，前世的时候也很固执：帝沙的某一前世是顽固的苦行者，名叫提婆喇，由于误会，而诅咒一个非常神圣的宗教师，虽然国王劝他向该宗教师恳求宽恕，但他悍然拒绝。国王最后只好以武力迫使他向该宗教师恳请宽恕。

 

备注： 佛陀经常教诲弟子不可以报复，即使受到激怒也要随时随地修习忍辱。佛陀赞叹那些尽管有能力报复，但忍辱并且原谅他人辱骂的人，在整部【法句经 / 故事集 】中，佛陀多次受到他人严厉的批评、辱骂和攻击，但佛陀仍忍辱如常。忍辱不是脆弱或失败的表现，而是伟人坚定信念的表征。

累劫以来的仇恨

　　世间的怨恨无法止息怨恨，

　　唯有慈悲可以止息怨恨，

这是永恒不易的古法（注） (偈5)

从前有位信徒的太太不能生育。她害怕因此受到丈夫和婆婆的歧视，就亲自为丈夫安排，选择再纳了一妾。但前后两次，当她知道妾怀孕时，却在饭中掺药而使妾两次都流产。第三次有喜时，这妾就刻意隐瞒她，但她后来还是知道了，并且如法泡制，妾因此再次流产，并且因而丧生。弥留之际，妾发誓要报复她和她未来的儿女。两人之间累世的仇恨从此展开。

后来，这对妻妾曾经投胎转世成母鸡与猫、牝鹿与母豹。今生，一个投胎转世成沙瓦提城一位贵族的女儿，另一位则变成食人妖怪。有一天，食人妖怪拼命追赶贵族女儿和他的婴孩，当贵族女儿知道佛陀正在揭达林给孤独园说法时，他就逃到佛陀的身边，并且把婴孩放在佛陀的脚下，接受佛陀的保护。食人妖怪却被挡在外面，无法进入。后来食人妖怪也被传唤进去，佛陀向她们两人劝诫，说她们两人的前世是彼此仇恨的妻妾，因为互相怀恨，以致于往后的几世里，不断地迫害对方的子女，佛陀告诫她们，恨只会增加更多的恨，唯有友谊，相互体谅及善意才可能化解仇恨。听完佛陀的说法后，她们明白自己的错误，就在佛陀的劝诫下，尽释前嫌。

佛陀接着要贵族的女儿把小男婴交给食人妖怪，但她担心男婴的安全，而迟疑了一会儿，但出于对佛陀的虔诚和信心，她听话地把男婴交给食人妖怪。食人妖接过男婴后热切的爱抚和亲吻婴孩，就向对待自己的孩子一般。一会儿，又把男婴还给贵族的女儿。

从此以后，双方尽释前嫌，同时善待对方。

注：佛陀和弟子共同遵守的永恒不变之法。

憍赏弥诤论不休的比库们

　　明白「诤论使人毁灭」的人， 停止诤论。

昧于这种道理的人，诤论不休。

一件微不足道的事件使憍赏弥的比库们诤论不休。有些比库跟随精通律（vinaya ）的法师，其他的比库则跟随精通法（dhamma）的法师，双方诤论不休。他们甚至不听佛陀的劝解，但佛陀知道，他们终究会明白这样是错误的，所以就离开他们，单独到森林的僻远静处结夏安居 (注1)。（安居时曾经有一只大象和猴子照顾佛陀） (注2)。

憍赏弥的信徒明白佛陀离去的原委后，拒绝再供养这些比库们，比库们才明白他们的愚昧，而相互和解、修好。但信徒们要他们承认，是他们的错误，才造成佛陀离开憍赏弥，否则不愿再像从前那样尊敬他们。信徒们要他们恳请佛陀宽恕，但佛陀已经离开 了，当时又是安居的中期，所以那一次的安居，比库们过的很辛苦、惨淡。

安居结束后，阿难和众多比库就去找佛陀，并且向佛陀表达他们的悔意，同时保证他们已经明白所犯的错误，恳求佛陀回去。佛陀也就回沙瓦提城的揭达林给孤独园去。精舍的比库看见佛陀时，就向佛陀顶礼问讯，并且认错。佛陀告诫他们说：生命是无常的，大家必须停止争吵，言行举止也不能像永远不会死亡般。

　

　备注：

1. 结夏安居 (vassa)，即南传上座部佛教的雨安居。

2. 曾有记载说明该猴子如何照顾佛陀的有趣经过：当该猴子看见大象照顾佛陀时，它也决定要效法大象，为佛陀做些服务。有一天，猴子在树丛中荡来荡去时，发现有一蜂巢，它就把蜂巢所在的树干折断，取下蜂巢，并将它放在树叶上，献给佛陀，佛陀接下好意后，猴子就躲起来，观察佛陀是否吃蜂蜜，却发现佛陀并不吃蜂蜜，猴子就过来拿起蜂巢，前后翻转，想要找出为什么佛陀不吃蜂蜜的原因，结果发现蜂巢中有些昆虫的蛋，它就把这些蛋拿开，然后，再献给佛陀。佛陀终于吃蜂蜜了。

马哈迦罗比库和小迦罗比库的命运

　　人若追求色身欲乐，不知摄护诸根，饮食不知节制，懈怠不知精进，必定为波旬 (注1)所毁灭，如同风吹弱树。

　　人若观身不净，摄护诸根，饮食节制，正信(注2)精进，

则魔不能加以摧毁，一如风吹山石。(注3)

马哈迦罗和小迦罗兄弟俩都是生意人，有一次在外旅行做生意时，他们听到佛陀的说法，听完之后，马哈迦罗就虔诚地出家为比库，小迦罗虽然也出家，但却没有坚定的信念。

出家后，马哈迦罗很努力地在墓地禅修，并观照身体的变化和无常。最后深入止观，证得阿拉汉果。相反地，小迦罗对心灵的训练与提升没有兴趣，时时惦着感官的乐趣。

后来有一次，佛陀和众多弟子，包括他们两人，停留在尸舍婆的森林里。这时候，小迦罗未出家的妻妾们邀请佛陀和众多比库到小迦罗以前的家，小迦罗因此先回家去安排佛陀和比库的座次等事，他的妻妾们便趁机说服他还俗。

第二天，马哈迦罗的妻妾们也邀请佛陀和比库到马哈迦罗以前的家，她们希望也能像小迦罗的妻妾们，劝劝马哈迦罗还俗。供养完后，她们就向佛陀请求让马哈迦罗留下来表示随喜，佛陀答应了，就和其他比库先行离开，而留下摩迦罗一人。

到达村子门口时，比库们就向佛陀说，他们担心马哈迦罗会像他的弟弟一样，被妻子劝解而还俗。佛陀回答说，他们两兄弟是不同的，小迦罗沉溺于感观乐趣，内心脆弱。相反地，马哈迦罗脱离感观的束缚，精进，坚定，对、佛、法僧迦的信仰十分强烈。

佛陀说内心脆弱的人屈服于诱惑，而坚强的人则不为所动。

　　备注：

1. 波旬：佛法中的波旬有五种意义： (1)五蕴 (2)造作 (3)死 (4)烦恼 (5)魔波旬。在本篇中指的是「烦恼」。

2. 信：基于智慧而对佛、法、僧的信仰。佛法中没有盲从迷信。人不可能基于不合理的信仰而接受任何事情。

3. 本篇是佛陀针对出家人的说法。读者应注意，佛陀对出家人和在家人的生活要求不同。

谁有得到黄色布料供养的资格

　　人若不能远离贪欲，无法克己，不诚实，没有资格穿着袈裟 (注1)。

人若远离贪欲，善持戒律，克己，诚实，有资格穿着袈裟。

有一次，佛陀的两大弟子——沙利子和马哈摩嘎喇那尊者，离开沙瓦提（舍卫）城到王舍城去。抵达之后，王舍城的人邀请他们和其他的比库，一齐接受早餐的供养。这时候，有人捐出一件非常有价值的布料给这次供养大会的主办人，并告诉他们，如果经费短绌，就把它卖掉。如果不缺，就把它供养给他们认为最值得拥有它的比库。由于不缺经费，所以他们决定把这块布料供养给比库。沙利子和马哈摩嘎喇那尊者只是偶尔到王舍城，所以他们觉得把它供养给该城居民的迭瓦达答（提婆达多）尊者较为恰当。他们因此错误的地把它供养给迭瓦达答（提婆达多）。

迭瓦达答（提婆达多）把布料做成出家袈裟，并且穿在身上。后来，有位比库从王舍城到沙瓦提城向佛陀顶礼、问讯，并且向佛陀提及这件事。佛陀说，这不是迭瓦达答（提婆达多）第一次接受不应该得的布料，佛陀接着说以下的故事：

迭瓦达答的某一前世是猎象人。那时候，在某处森林里，住了很多的大象。有一天，他观察到这些大象在看到独觉佛 (注2)时会下跪，他就偷偷拿了一件黄色袈裟的上半部，遮住自己的头和手，并且手执长矛，在大象经常出入的路上等它们。这些大象果真出现了，并且误以为他就是独觉佛，而下跪行礼，因此被它轻易地一一加以猎杀。

这时候，出生为象群领袖的菩萨发现象群的数目愈来愈少，就决定到象队后面去调查。它小心奕奕地避过猎人的长矛，并用象鼻缠住猎人。但当大象正准备将他摔死在地时，却惊觉到他身上穿的黄色袈裟，一阵犹豫之后，终于饶他一命。

猎人利用黄色袈裟的遮掩去猎杀大象是错误的，也是败德的行为，他不应该利用袈裟来骗人。

佛陀以这个故事说明，迭瓦达答（提婆达多）甚至在某一前世时就曾经误用黄色的袈裟。

　　备注：

(注１) 袈裟是弃绝世间的外在象征，比库的袈裟加以染色是为了使其不具任何价值。本法句的袈裟是一双关语，如果内心不清净，则光靠外表的象征也没有任何意义。佛陀在另一个场合中，曾说内心清净的人，不管外表如何，才是真的比库。（参考第142偈）

(注２) 独觉佛与佛一样都是自行证悟四圣谛，并且断除所有烦恼的人，但独觉佛并不教导众生。独觉佛在佛不出现世间时出现。

了解正法甚难

　　误认非法为正法，误认正法为非法，

　　抱持邪见的人，永远无法了悟正法。

　　正法就认定是正法，非法就认定是非法，

具足正见的人，了悟正法。

优婆提舍和拘律陀是王舍城的两个年轻人。有一次在观赏戏剧表演时，明白世间的幻相，因此决定寻求解脱之道。他们首先亲近城里的苦行者删闍耶，但不久之后觉得他的说法不够究竟，就离开他。两人协议谁先找到正法要通知另一人后，就分道扬镳，到全国各地区去寻找解脱的正法。但经过很久的探访，仍然找不到正法，只好又回到王舍城。

有一天，优婆提舍偶然听到马胜比库念诵：「诸法因缘起」，当下就证得预流果，并且遵照两人的协定，去找拘律陀，告诉他说自己已证得预流果了，并为他念诵「诸法因缘起」的偈语。拘律陀听完这偈语后也立即证得预流果。然后他们想起以前的老师删闍耶，两人就去找他，并告诉他说：「我们已经找到可以指引究竟解脱之道的人，佛陀已经出现世间了，正法已被发现了，僧团也已经成立了，走吧！让我们一齐去找佛陀！」但删闍耶拒绝了。

优婆提舍和拘律陀就和他们众多的弟子一齐出发去找停留在竹林精舍的佛陀，并加入僧团为比库。拘律陀是摩嘎喇那的儿子，所以别人就称呼他作马哈摩嘎喇那，而优婆提舍则被称为沙利子。马哈摩嘎喇那在出家后第七天就证得阿拉汉果，沙利子则在第十四天之后才证得阿拉汉果。他们两人就是佛陀的二大弟子。

他们也向佛陀转述删闍耶的话：删闍耶说，他已经是众多弟子的老师，若再成为佛陀的弟子，就像大口瓶变成小水杯一样。再说，只有少数人是聪颖的，大多数人则是愚昧的。他认为聪颖的人应追随佛陀，而愚昧的人可以跟随他。

佛陀说，删闍耶的傲慢使他不能如实知见正法，他误以非法为正法，所以永远不可能证得正法。

　　备注：

马胜比库的偈颂为：「诸法因缘生，诸法因缘灭，我佛大沙门，常做如是说」

 

难陀为了女人修行

　　贪欲占据不知修心的人，一如雨水滴进屋顶损坏的房子。

贪欲无法占据善于修心的人，一如雨水无法滴进屋顶完好的房子。

有一次佛陀停留在王舍城的竹林精舍。这时候，他的父亲净饭王不断派人来请他回国，佛陀就与一大群阿拉汉弟子一齐返国，抵达迦毘罗卫城时，佛陀向亲戚们说毘输安呾囉王子本生谭，第二天他进入城内，并念诵以「人应觉醒，不应精神恍惚」开首的偈语。净饭王听完这偈语后，就证得预流果，后来，抵达王宫时，佛陀又念诵以「人应奉行法」开首的偈语，这次，净饭王证得须陀含果。而在供养之后，他又叙说月紧那罗本生谭，用来说明他未出家时妻子的德行。

第三天，全国人都在庆祝王子难陀——佛陀姨母弟的婚礼，佛陀到难陀的房间化缘，并把钵递给难陀后，就离开了。难陀只好追随佛陀，希望把钵归还给佛陀，因为不归还钵是失礼的，这时候，身为新娘的嘉娜帕达卡娅妮公主看见难陀追随佛陀出去，也赶忙跑出来，并且大声呼叫难陀快点回来。但难陀一路追随佛陀到精舍，并立即出家为比库。后来，佛陀等人移往沙瓦提城的揭达林给孤独园，这时候，难陀却心生不满，精神恍惚，认为僧团生活了无生趣。同时，他念念不忘未婚妻在婚礼当日呼唤他回去的情景，他渴望还俗。

佛陀明白难陀的心念之后，透过神通，让难陀看见三十三天美丽的女天神们，这些女天神远比难陀未婚妻漂亮，佛陀告诉难陀，如果他能精进修持佛法的话，其中一位女天神将是他的妻子；其他的比库讥笑，难陀像个佣工，为了一个女人而修行，难陀因此苦恼，感到羞辱。所以独自到僻静的地方努力修行，最后证得阿拉汉果，这时候，他的心中没有任何的执着，自然地也没有丝毫的欲念。佛陀从一开始就预知这一切了。

其他不知情的比库再次问难陀感觉如何？难陀回答他们说，他不再迷恋世俗的生活了。这些比库不相信他的话，就向佛陀谈及此事，佛陀说，以前难陀就像屋顶损坏的房子，但现在，他已经证悟，像屋顶坚固的房子，打从看见三十三天美丽女天神那天起，难陀就努力修行，希望能解脱轮回。最后，佛陀确认难陀已经彻底明白四圣谛，而证得比库的为终目的，成为阿拉汉。佛陀说完后，众多比库受益良多，并了悟佛法。

生生世世受苦的屠夫

　　今生悲伤，来世也悲伤，

　　造作恶业的人今生与来世都悲伤；

他们悲伤苦恼地察觉到曾经作过的恶业。(偈15)

从前，离竹林精舍不远的村子里，住着一位十分残酷且铁石心肠的杀猪屠夫，他的名字叫做纯陀。他屠杀猪仔时，都先加以凌虐。他从事杀猪业已经很多年，但从来没有做过任何的功德。

临死前几天，他异常地痛苦，所以不断地挣扎，同时连连发出猪叫般的咕依尖叫声，并且像猪一样，满地打滚。经过一星期的精神和肉体折磨后，他终于丧生，并且堕入地狱道。一些听见纯陀发出咕依尖叫声的比库，以为纯陀正忙于宰杀更多的猪仔，他们认为纯陀是一个非常残忍、邪恶的人，没有一丝一毫的慈悲心念。

佛陀说：「比库们！他不是在宰杀猪，而是正在自食恶果啊！由于临终时忍受巨大的苦痛，他的举止十分异常。现在他死了，并且已经堕入地狱道。」佛陀最后说：「作恶的人一定会在今生与来生自食恶果，恶业不可逃避(注)」

注：这并不表示人一定自食其业，而没有任何避免的希望，果真如此，那么修行就没有益处，也没有解脱的可能。

世世幸福

　　今生喜悦，来生也喜悦，

　　造作善业的人今生与来世都喜悦；

他(她)们满心喜悦地察觉到曾经作过的善业。 (偈 16)

昙弥是沙瓦提城的佛陀信徒。他很有德行，并且非常喜欢布施。不论平常的日子或特殊的节日里，他都大方地布施食物与其它必需品给修行人。事实上，他是沙瓦提城里众多佛教徒的领袖。他有很多儿女，也像他一般，具有德行，并且喜好布施。

昙弥老了快要往生的时候，请求僧团在床边为他唱诵神圣的经文。正当比库们正在唱诵大念处经时，他看见六匹来自六天，布置庄严的马车前来邀请他，他告诉他们稍等一会，以免打断经文的唱诵。但比库门却以为他要求停止唱诵，就停下来，并且离去。

过了一会儿，昙弥告诉他的儿女，有六匹马车正在等他。他决定选择都西答天的马车，并且满怀幸福和信心地往生。有德行的人今生和来世都满心喜悦 。

迭瓦达答悲惨的命运

今生受苦，来世也受苦，造作恶业的人今生与来世都受苦；“我已经造下恶业！”的念头使他（她）们受苦；往生到恶趣时，受更大的苦。

迭瓦达答(提婆达多)是佛陀的表弟。有一次他和佛陀一起停留在憍赏弥，那时候，提婆达多认为佛陀受到太多的尊敬、荣耀和供养，因此妒忌佛陀，而企图领导僧团。有一天，佛陀在王舍城的竹林精舍说法时，他向佛陀提出一个自私的意见，他认为佛陀日渐衰老，所以应该把领导僧团的责任交给他。佛陀予以拒绝，并且告诉他，说他不配担当这重责大任。佛陀也要求僧团对他的傲慢加以惩戒并公开宣告（注1）

迭瓦达答愤愤不平，发誓报复。他因此三次迫害佛陀：第一次雇请弓箭手企图杀害佛陀；第二次在灵鹫山上，滚落大石，企图砸死佛陀；最后一次则利用醉象那拉吉利攻击佛陀。但第一次的刺客不仅没有刺杀佛陀，反而成为佛陀的弟子；第二次的大石只碰伤佛陀的脚拇指而已；最后一次的大象冲向佛陀时，为佛陀的慈悲所驯服了。

三次阴谋都失败后，迭瓦达答改变他的策略，他怂恿一些新出家的比库离开僧团，跟随他到象顶山去另立门户。但是后来，大部分的比库都在沙利子和马哈摩嘎喇那的劝告之下，都自动回到佛陀的身边，并在佛陀的指导下修行。

后来，迭瓦达答病了九个月，有一天，他要求弟子护送他回揭达林给孤独园去向佛陀忏悔过去的罪行。

当迭瓦达答抵达揭达林给孤独园外围的水塘时，十分口渴，想喝水，他的弟子就把他靠水塘边放下，而前去取水，这时迭瓦达答也起身，用双脚踏在地面，但却立即陷入地中，悲惨而死。由于过去的罪行，迭瓦达答竟然没有机会见佛陀最后一面。他死后，堕落到悲惨、痛苦的境界，偿还所有的罪行。（注2）

（注1）僧团公开宣告，某一出家众触犯僧团戒律，所以自今以后，其一切言行纯属其个人行为，与佛、法、僧团完全无关。

（注2）经过无数长时间（劫）的偿还，迭瓦达答有一天往生为独觉佛，这是因为他在违背戒律之前证得某一程度的修行境界。在轮回中，即使地狱和天的境界也不是永恒不变的，只有涅槃是究竟永恒的。

年轻女孩的成就

今生快乐，来生快乐，造作善业的人今生与来世都快乐；

「我已经造下善业！」的念头使他们喜悦不已；

往生善趣时，他们更喜悦。

沙瓦提城的给孤独长者和维沙卡两人都是佛教徒，也固定在家里供养众多比库。维沙卡家的供养由她的孙女负责，而给孤独长者家则首先由长女，接着由次女，最后由最小的女儿修摩那戴葳负责。明白佛法的长女和次女结婚之后都住到夫家去了，所以剩下修摩那戴葳在家负责布施的工作。

后来，修摩那戴葳病在旦夕的时候想要见父亲，他父亲来的时候，她称呼父亲为“弟弟”之后立刻逝世。她的称呼使她的父亲困惑不安，以为她的女儿在临终时正念没有现前，所以，他就去找佛陀，向佛陀报告这件事。佛陀说，修摩那戴葳临终时，意识清楚，而且正念现前 。

佛陀说修摩那戴葳称呼父亲为弟弟是正确的，因为她的修行层次比父亲高，她已经证得二果，而父亲只证得初果。佛陀并且向给孤独长者说，修摩那戴葳已经往生都西答天了。

知识不等于证悟

虽然经常诵念经文，但放逸而不奉行的人，

像替人放牧的牧牛人，不能得到清净行的法益。

经文背诵虽不多，但确实奉行，灭除贪、瞋、痴，

如实知见，内心清净，生生世世不再执着的人，

真正得到清净行的法益。

有两位出身高贵家庭的比库是好朋友，其中之一精通三藏，娴熟于唱诵并弘扬经文。他教导众多比库，而成为十八个比库团体的指导老师。另一位比库则在热切精进的修行之后，证得阿拉汉果，并且透过止观的禅修而证得卓越的能力。

有一次，证阿拉汉果的比库到揭达林给孤独园向佛陀顶礼问讯时，这两位比库碰面了。精通三藏的比库不知道他的朋友已经证得阿拉汉果，反而轻视他的朋友，认为这老比库对神圣的经藏所知不多，因此决定盘问他几个经藏的问题，佛陀知道他这种不友善的居心，也知道他一定会自取其辱。

所以，佛陀出于慈悲心就去探视两人，以避免熟悉经藏的比库取笑他的朋友。佛陀并且亲自提出问题，他问熟悉经藏的比库有关禅那和道果（透过禅修而得到的高级境界），熟悉经藏的比库无法作答，因为他只知道教导别人，自己却不亲自修行。另一位比库由于精进奉行佛法，已经证得阿拉汉果，所以回答了所有的问题。佛陀因此赞叹阿拉汉比库，而对熟悉经藏的比库不赞一词。

其他比库不明白为何佛陀大力称赞证得阿拉汉果的老比库，却没称赞他们的指导老师，佛陀向他们解释说，熟悉三藏但不知奉行的比库，像牧牛人，只为牧牛而获得工资，而亲自奉行佛法的比库，就像牛主人一样，享受牛的五种生产品，所以说，熟悉三藏的比库只得到学生对他的服务，没有修行圣果的益处。而阿拉汉比库虽然懂得不多，只能背诵一些经文，但清清楚楚地明白其中的精义。并且精进修行，克服了贪、瞋、痴，他的内心完全没有精神的烦恼，对今生与来世没有任何的执着，所以他真正获得修行的圣果。

第二品 不放逸品

摩酰提利阴谋陷害珊蔓娣皇后

　　精进是涅槃之道，放逸使人趣向生死轮回；

　　精进的人不死(注1)，放逸的人如行尸走肉。 (偈21)

　　智者确实明白以上的道理，所以精进安乐，

　　并且喜悦圣境(注2)； (偈22)

　　智者坚定、精进禅定(注3)，

解脱系缚(注4)，证得无上涅槃(注5)。 (偈23)

姗蔓娣皇后有很多服侍她的侍女，其中一位名字叫做久寿多罗，她的职责是每天为皇后向花匠苏曼那购买花。有一天，她在苏曼那的家里听闻佛陀说法，由于过去世的修持，她立刻证得初果。回到皇宫之后，她就向皇后和其它侍女转述佛陀的说法。她们也因此对佛法有所了解。从那天起，她不用再做其它重大的工作，皇后也待她如师亦母。她非常聪颖，能够把听闻过的佛陀说法，再转述给皇后和其它侍女听，也因此，后来她确实理解佛法。

皇后和她的侍女很想当面顶礼佛陀，但害怕国王会反对，只好在佛陀经过皇宫到其她信徒的家时，透过皇宫建筑的孔洞悄悄的行注目礼。

摩酰提利是国王另一位出身婆罗门的妻妾。她的父亲曾经认为佛陀是唯一值得女儿托付终身的人，所以就向佛陀提及婚配之事，但佛陀加以婉拒，佛陀说：「即使看见天魔波旬最漂亮的三位女儿——渴爱、不乐、贪欲 (注6)，我都不动心了。毕竟，色身都是污秽的，有什么值得贪恋呢？」佛陀所以如此回答，是因为知道这对婆罗门夫妇当天就可以证得三果（不还果）。这对夫妇听完佛陀的话后，果真领悟美丽的无常，而当下证得三果。他们把女儿交付给她的叔叔，而双双出家修行。后来，两人也都证得阿拉汉果。但摩酰提利因为对自己的美貌非常自负，而认为佛陀的话是一种侮辱，她内心痛苦、难堪，发誓要找机会报仇。

后来，她的叔叔把她献给伍达亚那王，使她成为国王的妻妾之一。当她知道佛陀正在憍赏弥城内，也知道皇后和侍女透过居室的孔洞向佛陀敬礼时，她决定展开报复的行动，同时一并要伤害皇后和皇后的侍女。她向国王进谗言，说皇后和侍女在房子墙壁挖洞，而且对国王不忠实。国王就亲自去检查皇后居住的房子，而看见这些孔洞，但当他明白其中原委后，并不生气。

虽然如此，她继续向国王诽谤皇后对国王不忠实，并且说皇后企图杀害国王。有一 次，她知道国王带着琵琶要到皇后的房子住几天，就把一只蛇藏在国王的琵琶中，并且用花把琵琶的孔遮盖起来。然后她告诉国王说，她有不祥的预感，十分担心国王的安危，请国王不要前去皇后的房子，但国王不予理会，她就跟随国王到皇后的房子，并且趁人不注意的时候，把遮住琵琶孔的花朵拿开，琵琶内的蛇就跑到皇后的床上，并且蜷起身子，嘶嘶作响。国王看见蛇的时候，相信了她的谗言，误认皇后要害他。国王一时非常愤怒，怒吼着，叫皇后站起来，也叫所有的侍女都站在皇后的身后。然后国王拉弓，将毒箭向皇后等人射去。但皇后等人对国王的举止毫无惧意，只默默地流露慈悲的眼光，所以虽然国王善于射箭，却未射中任何人。国王目睹这奇迹时，明白皇后是无辜的，就恩准皇后邀请佛陀和众多比库到宫中来化缘、说法。

摩酰提利看见自己所有的阴谋都失败了，于是拟定最后一项万无一失的阴谋。她派人送口信给她的叔叔，要他纵火烧皇后居住的房子。她叔叔遵照她的话做，但房子内的皇后和侍女由于有很好的修持，所以虽然在危难的时刻，仍然继续禅坐。因此、在房子完全倒塌之前，有人证得二果，其他人的修行也有进步。

当国王接到报告赶来时，已经太迟了。国王心中怀疑这是摩酰提利怂恿的结果，但他不动声色，反而说：「皇后在世时，我一直警觉在心、提心吊胆，害怕遭了她的毒手。现在我可宽心了！会是谁做了这件好事呢？一定是深爱我的人做的。」听完国王这一番话时，愚蠢的摩酰提利马上接口说，是她要她叔叔纵火烧死皇后的。国王听她招认了，佯装非常高兴，告诉她，他要大大赏赐她和她的所有亲戚。但当她们兴高彩烈地抵达皇宫时，却全部与摩酰提利一起被捕并且在皇宫的广场上被处决。邪恶的摩酰提利终于因为陷害贞洁的皇后和侍女而受到惩罚。

佛陀知道这两件悲惨的事件时说，正念现前、精进的人不死，放逸的人则如行尸走肉。

备注：

(注1)「不死」的意思不是说精进的人不会死亡，有生必有死，即使佛陀和阿拉汉也不例外。不死的意思是说精进的人证得涅槃，不在生死轮回，所以不死；放逸的人不知作善行，所以生死轮回不断。

(注2)「圣境」指的是三十七道品和九种殊胜。

(注3)此处的「禅定」包含止与观。

(注4)此处的「系缚」指四种烦恼：贪爱、生、邪见和无明。

(注5)「涅槃」——佛教徒的最高理想，涅槃不是一般人所误以为的断见或一切虚无的境界。事实上，涅槃是永恒、不死、超凡的境界，一般言语无法完全表达涅槃的真实义，其字面的意义是远离爱欲。涅槃是今生就可以证得的出世间境界，也可以解释成所有爱欲止息的境界。涅槃不是一切虚无的意思，它肇因于究竟涤除爱欲而达到究竟解脱的喜悦境界。就形上学而言，涅槃指所有苦痛的止息。就心理学而言，涅槃是弃除自我观。就道德（伦理)学而言，是三毒（贪、瞋、痴)的涤除。

(注6)Tanha, Arati 和 Raga 三者皆魔女。参考佛光阿含经，杂阿含经第1979页注。

富翁的声音

精进、正念现前、举止清静、善于分辨善恶法、

克己、生活如法、不放逸的人，名誉随之提升。(偈24)

王舍城有一年发生瘟疫。城里一位银行家、他的妻子和所有的家人，除了一位年轻的儿子之外全都罹难。临终之际，这对夫妻告诉年轻的儿子——坎拔高沙卡赶快离开故乡，等瘟疫结束后再回来。他们并且告诉他，已经把一些有价值的财产埋藏在某个地点。这年轻的儿子就照父母的话，远离家乡。后来，经过一段很长的时间，他才返回家乡。

回乡之后，城里居然没有人认识他。他接着到父母埋藏财产的地点，发现一切保藏良好。但是他想，如果把所有财产挖掘出来，城里的人可能会认为，这穷小子一定透过什么非法的手段致富，而向国王报告，其结果就是他的财产会被没收。所以他不想挖出这些财产，而另外找工作维持生活。他找到的工作是在清晨叫醒大家，并且大声通知城里的人该是准备食物、马车、套牛轭等工作的时间了。这种工作在没有时钟的年代绝对需要。

有一天，频婆裟罗王听见他的声音，由于国王善于从人的声音去判断人的个性，就说：「发出这声音的人有大批的财产。」这时候一位侍女听到国王的评论，就派人去调查这件事。得到回报后，侍女向国王说，这个人只是个佣工而已。但往后的两天，国王仍然坚持他的看法，而调查的结果仍旧一样。这侍女因此觉得事情一定有蹊跷，就向国王请求，亲自去调查。

侍女就和她的女儿伪装成农人，然后到坎拔高沙卡的家去，并且说她们是出门在外的旅客，希望能借宿。坎拔高沙卡就让她们在家中过夜。第二天，她们想办法说服坎拔高沙卡让她们继续住下来。而在这期间，国王两次宣告，在坎拔高沙卡居住的地区要举行某庆典仪式，当地所有人都要捐献。坎拔高沙卡身边没有足够的钱，只好被迫去挖掘出部份金币。当他缴交金币后，这侍女加以调包，并且把金币送去给国王。不久，侍女请人传话给国王，请国王派人来找坎拔高沙卡，叫他去王宫。国王的人马到达时，坎拔高沙卡勉强跟着他们到王宫，而侍女和女儿却已先一步回去了。

在王宫里，国王要坎拔高沙卡说出实情，国王向他保证，如果无辜，绝对不会受到伤害。坎拔高沙卡承认金币是他的，而且他是多年前王舍城里银行家的儿子。他也说出藏金币的地点，所有的财富因此被挖掘出来，并且呈送到宫中来，国王就任命坎拔高沙卡担任他父亲的职务——城里的银行家。并且把一位女儿许配给他。

后来，国王带着坎拔高沙卡，到竹林精舍向佛陀顶礼问讯。国王向佛陀说，坎拔高沙卡虽然有钱，却愿意以劳力维持生计，从事最低贱的工作；国王又说自己如何被他感动，而任命他作银行家。国王接着就向佛陀介绍坎拔高沙卡，佛陀因此趁机说明，具有何种人格特质的人会成功。

愚笨的朱腊般他嘎证得圣果

由于精进不放逸，戒律和克己的功夫，

智者为自己建造不为洪水淹没的沙洲(注)。

某个银行家有两个孙子，他们的名字分别是马哈般他嘎和朱腊般他嘎。年长的马哈般他嘎经常陪伴祖父去听法，后来就出家加入僧团，而在一段时间之后，证得阿拉汉果。弟弟朱腊般他嘎也跟随哥哥出家，但由于前世曾作弄一位很笨的比库，所以今生愚昧不堪，甚至四个月内记不得一句偈语。哥哥马哈般他嘎就建议弟弟不如还俗。

有一天，名医耆域邀请佛陀和众多比库到他家接受供养。朱腊般他嘎不在可以前去的比库名单中。他知道自己无缘参加后，十分沮丧，决定还俗。佛陀明白他的心意后，就叫他在精舍前面的门口，面向东方而坐，并给他一块布，要他一边搓揉布块，一边复诵「去除污垢 (Rajoharanam) 」。交代之后，佛陀就和马哈般他嘎挑选出来的比库们一齐去名医耆域家。

佛陀离开后，朱腊般他嘎努力搓揉布块，并复诵「去除污垢」，不久，布块变脏了。也就在这时候，他过去的善业机缘成熟，而使他了解世事无常。这时候，佛陀在名医耆域家中，透过神通力量，知道年轻的朱腊般他嘎的进展，于是放光，使朱腊般他嘎感觉佛陀就在他面前向他说：「不只是布块因为污垢而变脏，人的身心也有贪、瞋、痴等污垢，只有去除这些污垢，人才可以达到修行的目的，而证得圣果。」朱腊般他嘎明白佛陀话中的涵意，继续禅修，不久就证得阿拉汉果 (注)，并且具足非凡的智慧和精神力量。

这时候，名医耆域的家人，正准备向佛陀的钵中注水，以表示供养，但佛陀却用手遮住钵，防止水进入，并且问道：

「是否还有比库在精舍里？」

「没有！」

「还有一人！」佛陀说，并要人去请朱腊般他嘎来。

当被差遣的人抵达精舍时，不只看到一位比库，而有很多一模一样的比库，这些比库都是具有神通的朱腊般他嘎创造出来的。被差遣的人感到困惑，就回去报告这件事，却又被差遣回精舍，要他向那些比库说：「佛陀召唤名叫朱腊般他嘎的比库。」但当他照做时，很多声音回答道：「我就是朱腊般他嘎！」他迷糊了，只好又回去，但又再次被差遣回精舍，这次要他一把抓住第一个回答「我是朱腊般他嘎」的比库，结果当他抓住第一位回答的比库时，其他的比库都消失了。朱腊般他嘎比库就跟随他到名医耆域家。供养之后，朱腊般他嘎在佛陀的授意之下，信心十足地讲经说法。

后来，朱腊般他嘎的事被比库们无意间提起，佛陀就说：信心坚定、努力精进的人都必定会证得阿拉汉果。

注１「沙洲」：较高的陆地，可以避免洪水的患难，智者证得阿拉汉果，就等于为自己建立较高的安全陆地，而不会陷溺于五欲、邪见、爱欲和无明之中。

注２：读者应注意，朱腊般他嘎并不是在短时间内就证得阿拉汉，他已经准备很多世了。佛陀只是帮助他除掉剩余的污垢，解脱无明所造成的烦恼。

庆典期间幼稚的举止

愚痴的人耽溺于放逸行，

智者护持自己的精进，

一如世人保护无上的珍宝。

人不可放逸，也不可耽溺欲乐，

精进禅修的人可以获得大安乐。

有一年，沙瓦提城庆祝一个广受欢迎的庆典，庆典期间，许多年轻人用灰土和牛粪涂揉身体，并且在城内到处闲荡、喧哗，而成为大家头痛的人物。他们停留在居民家门口，直到居民给他们钱，才肯离去。

当时，沙瓦提城里有很多的佛教信徒。这些信徒就向佛陀通风报信，请佛陀在七天之内，不要进城，而由信徒们直接把供养品送到精舍。同时，他们也尽量留在家中。第八天，庆典结束后，佛陀和众多比库受邀到城内说法。当信徒告诉佛陀那些年轻人在庆典期间的幼稚举止时，佛陀说那些年轻人因为无明，所以举止缺乏尊严与庄重的气息。

佛陀接着劝诫信徒们不可浑浑噩噩的过日子，也不可以沉溺于感官欲乐，应该时时正念现前，这样才可以获得幸福，证得究竟喜悦的涅槃。

信徒们专心听完佛陀的说法后，满心欢喜，对佛法的信心更加坚定。

马哈伽沙巴尊者想知道生死轮回的次数

智者以正念灭除放逸心，

所以智慧增长，忧患全无，以视忧苦众生。

智者（阿拉汉）观无明众生，

如同登上山顶的人俯视山下的众生。

有一次，马哈伽沙巴比库停留在毕砵离洞窟的时候，运用神通想要知道，谁正念现前、谁迷糊过日子，谁快要往生了。

这时候，佛陀从精舍里透过天眼明白马哈伽沙巴尊者的所作所为，便想要告诉他只是在浪费时间（注），所以就放光，出现在马哈伽沙巴尊者面前，告诫他：「马哈伽沙巴！生死轮回是不可究竟了解的。它超过你的智慧，只有证悟的诸佛才能够解释众生的生死轮回。」

（注）本故事说明人不应该过度追求无法增进修行的事物。马哈伽沙巴企图要了解的事无法帮助他证悟生命的实相。佛陀不断提醒他的弟子们要确实参透生命的实相，努力解脱生死轮回，其他的追求都不是增上法。人可以透过察觉而证得阿拉汉果。一旦成为具有无上智慧的究竟圣者（如佛陀），自然具足这些能力。

修行的目的

众生放逸，智者精进；众生昏沉，智者清醒，

智者超越愚痴的人，就像赛马超越老弱的马匹。 (偈 29)

两位比库从佛陀那里得到禅观的题目后，到森林里的一处精舍去禅修。其中一位比库心不在焉，只知在火旁边取暖，整个初夜只知向年轻的沙马内拉谈话而浪费时光。另一位虔诚的比库则善尽比库的职责：初夜时经行，中夜时休息，后夜则再度禅修。由于他的精进和正念现前，所以很短的时间内就证得阿拉汉果。

结夏安居结束后，这两位比库回去向佛陀顶礼问讯。佛陀问他们如何安居？懒惰又心不在焉的比库说另一位比库只是躺着休息、睡觉而浪费时间。佛陀就问道：「那么你自己呢？」他回答说自己在初夜的时候，靠在火旁边取暖，然后就整夜没睡。但佛陀太清楚他们两人安居的情形，所以就对懒惰的比库说：「你明明懒惰、心不在焉，却说自己精进努力、正念现前，而你的同修精进努力、正念现前，你却说人家懒惰、心不在焉。你就像羸弱、步履缓慢的马，而你的同修则是强壮、脚程敏捷的马。」

玛伽为何往生为沙咖天帝

沙咖天帝因为不放逸，所以成为诸天王；

精进受人赞叹，放逸受人诃责。

有一天，离车国的马哈利王子，前来聆听佛陀讲解《沙咖天帝所问经》。佛陀的生动叙述，让王子以为佛陀一定见过沙咖天帝。为了确认，他就问佛陀。

佛陀回答道：「马哈利！我确实认识沙咖天帝，也知道他为何成为沙咖天帝。」佛陀就告诉马哈利，身为诸天王的沙咖天帝的某一前世是摩卡拉村子一位名叫玛伽的年轻人。他和三十二位同伴从事很多的社会公益活动，如铺路、建公共休憩房舍等，一生中并奉行七项义务：

１.奉养父母、２.尊敬长者、３.言语温顺、４.不背后说人闲话、５.慷慨大方、不贪婪、 ６.实话实说、７.不动气

由于玛伽在那一生中具足无数的善业和正确的德行，所以往生为沙咖天帝。」

智慧之火

精进的比库，害怕放逸而勇猛精进，

犹如大火，烧尽一切结。

有一位比库得到佛陀给他的禅观指导后，就到森林里去禅修。虽然努力修持，但却只有非常小的进展。他感到沮丧、挫折而返回揭达林给孤独园，希望佛陀能给他进一步的指引。路上，他遇见熊熊大火，于是就跑到山上去观察火势。正当火势漫延时，他突然领悟到，就像火烧毁一切东西，究竟智慧也会解除生命中大大小小小的束缚。

这时候，佛陀明了这比库的意念，就放光，出现在比库面前，告诉他：「你现在的思考方向是正确的，继续努力吧！就如大火烧毁一切障碍，系念在前的比库解除所有的结 (注)。」这比库听完佛陀的说法后，正念现前，思考佛陀的告诫，不久之后，就证得阿拉汉果。

备注：

有十种结（束缚）：身见、疑、戒禁取、贪、瞋、色爱、无色爱、慢、掉举和无明。前五项称为五下分结，较轻微，后五项则称为五上分结，较严重，一旦证得预流果，则解脱五下分结中的前三项，其余二项则在证得一来果时，会减轻，但证得不还果时，才会涤除殆尽。

五上分结则只有证得阿拉汉果后，才能予以涤除。

知足的比库

精进的比库，唯恐放逸，

所以不容易堕落，而趋近涅槃。

尼珈玛西提舍出生在沙瓦提（舍卫）城附近的一个小村庄，并且在当地长大。出家之后，他过着非常简单的日子。化缘时，他就到原来亲友居住的村子，并随缘接受人家的布施。他避免参加大的仪式、庆典，甚至给孤独长者与高沙喇国巴谢那地王举办的大型布施，他也没有参加。

其他比库渐渐议论纷纷。他们指责他只接近亲人，而不喜参加大型布施等等。这些比库并且向佛陀报告这件事，佛陀就召唤他来，让他自己解释。他说虽然他常回故乡，但只是去化缘，而且只要有足够的食物，不管食物可口与否，他就离开。听完他的解释后，佛陀当着其他比库面前称赞他。佛陀也告诫比库们，需求少，知足的过日子符合所有圣者和佛陀的教诲。同时，所有的比库应效法尼珈玛西提舍。佛陀进一步叙述鹦鹉王的故事：

从前，鹦鹉王和很多的子民住在恒河岸边的无花果树林里。后来，无花果全被吃光了，所有的鹦鹉也就离开林子。只有鹦鹉王留下来，但不管剩下来的东西是嫩芽、叶子或树皮，他都很满足。沙咖天帝知道这件事后，想测试鹦鹉王的德行，就运用神通力量使无花果树枯萎。然后，和皇后一起变化成鹅，来到无花果林，问鹦鹉王何以不离开年迈、枯萎，无法再长出大量果实的无花果树呢？

鹦鹉王回答道：「我没有离开，是出于感激的心。只要有足够的食物维持生命，我就不会背弃这树林。」

沙咖天帝大受感动，就恢复并且透露自己的身份。同时，从恒河中取水，洒在无花果上，使它们恢复生机。

第三品　心品

无法控制心念的弥酰

心念飘忽不定，难以制服，

智者调伏心念，一如工匠使箭笔直一般。

人心如同被丢弃在地上的鱼，躁动不安，

所以人应该远离贪爱。

 

弥酰比库有一次在化缘后返回精舍的路上，看见一处美丽、舒适的芒果园。他认为是禅修的好地方，就请求佛陀答应他去那里禅修。佛陀要他过一阵子再说，因为佛陀明白光凭对一个地方的喜欢，无助于他的禅修。但弥酰急躁难耐，一次又一次的恳求，最后，佛陀只好答应他。

弥酰就到该芒果园去，并且坐在树下禅修。虽然整天禅修，但心意纷乱，所以毫无进展，傍晚时分，他就回精舍，向佛陀说他一直受到各式各样精神烦恼的干扰。

佛陀告诫他，就是因为心容易受到刺激而且易变，所以应随时随地，以恰当的方法控制内心。弥酰正念现前地思考佛陀的教诲后，证得初果。

能够洞察他人内心的女士

心难以调御，轻浮躁动，随欲流转；

智者应该调御心，调伏的心令人安乐。

有一次，六十位比库分别从佛陀处得到禅观的题目后，到一座山脚下的村落去禅修。村长的母亲玛蒂迦玛塔，供养他们所需的食物，并且为他们兴建一座遮雨蓬，方便他们在雨季时仍然可以停留在村落里。一天，她请求这些比库指导她禅观。他们就教导她禅观身体的三十二相，并从中去理解色身的无常变化和我执的虚幻。她非常努力的禅观，因而比这些比库更早证得三果，并且具有超凡的神通力量。

透过她的天眼通，她明白这些比库尚未证果，也知道他们都有证得阿拉汉果的潜力，但需要足够的食物，因为脆弱的身体无法使心发挥最佳的功能。所以她提供他们营养的食物，由于有营养的食物和正精进，他们因而正念具足，而证得阿拉汉果。

雨季结束后，他们就回去揭达林给孤独园，佛陀当时正驻锡在那里。他们向佛陀报告 说他们身体健康，而且环境良好，也不用担心食物不足的情形。他们也说玛蒂迦玛塔明白他们的心念，而提供非常营养的食物给他们，这些食物在维持色身健康是必要的，而健康的身体是保持精神专注的重要因素。

有一位比库听他们说起玛蒂迦玛塔的所作所为后，决定也要前去该村落。所以他在 得到佛陀给予的禅修禅观指导之后，就到该村落去。玛蒂迦玛塔也供给他想要的一切东西，当他想要某些东西时，玛蒂迦玛塔就亲身带这些东西前来给他。有一次，他用完食物后，请教玛蒂迦玛塔是否真正能洞察别人的心念，她不直接回答，却说：「能明白他人心念的人，其言行举止是如此如此的。」这时候，这比库想到：「如果我像一般众生有不纯净的念头，而她也真的能洞悉他人心念的话，她一定会鄙视我的。」有了这种想法后，他对玛蒂迦玛塔有种莫名的害怕而决定回揭达林给孤独园。他向佛陀报告说，因为害怕玛蒂迦玛塔会侦测到他内心不纯净的念头，所以无法继续停留在该村落。佛陀告诫他，只要专注在一件事上，那就是调伏内心。佛陀要他再回该村落去。但不可胡思乱想，只要专心禅修就好。这比库就再度回该村落去，玛蒂迦玛塔也一如供养前次比库们一样地提供他食物，使他能够心无牵挂地禅观。所以，在短短的时日后，他也涤清心念而证得阿拉汉果。

智者应护持自己的心念

心念随着欲望流转，非常微妙，难于察觉，

智者应该防护心念，使其安住，才能获得安乐。

从前沙瓦提城有一位银行家的年轻儿子，向到他家化缘的比库请教，应该如何做才可以解脱生命中的苦难。那位比库告诉他把钱财分成三部份：一部份投资做生意，另一部份做家庭支出，最后一部份做慈善。他遵照比库的话去做，然后，他又问比库下一步要如何做。比库告诉他，第一要皈依三宝、守五戒，第二要守十戒，第三要出家修行。他也一一奉行，最后也出家。

出家为比库后，一位教师教他阿毗达摩（论），另一教师教他戒律，但他却觉得要学得东西太多了，戒律又太严、太多，又没有足够的自由。它因此认为世俗生活比较好。由于有这样的怀疑与不满，他觉得郁闷，疏忽职责，同时日渐消瘦、羸弱。佛陀知道这件事后告诫他说：「如果可以控制心念，就没有什么事情需要再控制了，所以努力摄受心念吧！」

心念容易飘浮不定

心念无色无相，纷沓而至，神游虚空，是识的基础，

能够调伏心的人，解脱魔障。

僧珈逻仕达是沙瓦提城的一位长老比库。他的妹妹生下儿子时，以他的名字为名。这男孩后来也出家为比库。有一次这年轻比库停留在某个村子的精舍时，有人供养他两件袈裟，他决定把其中一件供养给长老比库——他的舅舅。

结夏安居以后，年轻比库就去找长老比库，并把袈裟供养给长老比库。但长老比库说自己的袈裟已经足够了，所以加以拒绝。年轻比库多次恳请，但长老比库坚决拒绝。年轻比库因此十分伤心，认为舅舅不喜欢他。他甚至觉得既然舅舅坚定拒绝与他共享必需品，他最好还是还俗，过世俗的生活。

从那时候开始，他的心念纷飞，思绪紊乱，心中想着：还俗后，就卖掉袈裟，买只母羊，然后快速生育，就有足够的收入，娶妻生子，他再携带妻小搭车去探访舅舅。他甚至想到在路途上，他会告诉妻子，由他来照顾孩子，但她却要他驾车，不要管孩子的事，而他坚持要照顾孩子，就去抢孩子，结果孩子却掉下车子，被轮子辗过，他非常忿怒，拿棍子要打老婆。

其实，这时候，他正用扇子帮舅舅搧凉，但由于胡思乱想，而不小心打到长老比库的头。长老比库明白年轻比库的心念，就告诉他：「你自己不能打老婆，怎么来打舅舅呢？」年轻比库十分惊讶，局促不安地想立刻离开精舍。但长老比库却设法带他去见佛陀。

佛陀知道事情的原委后，很仁慈的告诉年轻比库，人心旁鹜不定，即使是遥远的东西，心都能够加以胡思乱想。所以人应努力使自己从贪、瞋、痴三毒中解脱出来。

心猿意马的比库

心不安定，不了解正法，

信心又不坚定的人，智慧不能成就。

心无贪欲，也没有瞋恚，

同时超越善与恶(注1)并且精进修行的觉者(注2)，

毫无恐惧。

从前，沙瓦提城有一个人在森林里寻找走失的牛时，突然感觉十分饥饿，就到村子的精舍去。精舍里的比库就给他一些食物吃。吃的时候，他突然想到既然每天勤奋工作，还不够温饱，那么出家或许不失个好主意。

所以，他就恳求比库让他加入僧团。出家后，他尽责守分，同时因为有足够的食物，不久就长胖了。过了一阵子，他却厌倦外出化缘的日子，就还俗了。又过了一些日子，他却又觉得世俗生活艰辛，所以二度出家。但不久，又还俗。由于意志不坚，所以断断续续的出家、还俗六次。人们就称他为「质多沙利子」（意思是心意不坚定的人）。而在这期间内，他妻子也怀孕了。事实上，他六次出家都不是想脱离世间，只是为了自己的方便而已。所以，不论身为比库或在家居士，他都不快乐。

后来，有一天，他进入卧室时，碰巧看见妻子正在睡觉，而且大声打鼾，张开的嘴巴也流出口水。看见妻子这个样子时，他明白身体不净的道理，并且如是思考：「我几次出家半途而废，就是因为迷恋如此德行的妻子！」当下他拿着黄色的袈裟，第七次到精舍去。一路上，不停的念着「无常」、「苦」，而证得初果。

到达精舍时，他再度请求加入僧团。

「我们无法再接纳你！几次剃度下来，你的头已经像磨刀石了。」比库们拒绝他的请求。

但他坚决地请求，最后，比库们又起了怜悯心，让他再度加入僧团。过了几天，他就证得阿拉汉果了。

后来，比库见他这次出家这么久，感到惊讶，就问他原委，他回答说：「我以前会还俗，是因为仍有执着，但现在一切都过去了。」

比库们向佛陀报告这件事，佛陀说：「从前质多沙利子的心意不够坚定，而且不了解佛法，但他现在已经是个舍弃所有执着(注3)的阿拉汉了。」

备注：

１. 阿拉汉超越善恶，所以阿拉汉的作为不落善恶范围。这不是说阿拉汉无所事事 。相反地，阿拉汉积极任事，而且一无私心，所作所为都为了引导别人走向修行的道路。一般认为阿拉汉的作为是善的。但阿拉汉的行为不会为自己创造善报。阿拉汉仍然要承受过去所做业的业报。阿拉汉不作新业，阿拉汉的所有作为称之为「无记（KIRIYA）」，而不是业，所以从道德观点而言，不会产生效应。阿拉汉如实知见，所以不落因果律。

２. 此处的觉者指的是阿拉汉。阿拉汉并不是不睡觉。他们不论清醒或睡眠时，都是精进的，因为阿拉汉永远具足正信，精进，正念，正定和慧等五种德行。

３. 也许有人会问质多沙利子是否不应该抛妻离子？但我们必须从历史的角度来理解，佛陀时代的印度，能舍弃世间出家为比库，被认为是相当尊贵的行为。同时，在当时的社会架构下，比库家里的其它成员也乐于照顾他的妻子儿女，因为比库出家修行，已经做了重大的牺牲，更何况他的修行目标是要成为圣人。

身体发臭的比库

人生苦短，

此身不久将意识全无地躺在地上，

一如无用的木材。 (偈 41)

普提珈塔提舍比库得到佛陀给他的禅观指导后，努力禅修，但却生起病来。身上首先长满小疔，然后变成大的伤口，后来这些伤口破裂开，他的袈裟受到脓血的玷污，而变得黏腻腻的，身体也开始发臭，因此获得普提珈塔提舍的称呼，意思就是发臭的提舍比库，其它的比库因此弃他于不顾。

佛陀知道他悲惨的状况，也预知他马上就要证得阿拉汉果了，就到他停留的火边去，并且亲自烧了一些热水，然后到他躺着的地方，抓住床沿。这时候，其他比库才聚集过来，佛陀就叫他们把他抬到外面去洗涤身体，同时也一并洗涤、晒干袈裟。这时候，他的身心焕然一新，就系念在前。佛陀站在床头，告诫他说，生命消失时，身体就像木头一样，一无是处，而被放在地上。佛陀说法后，他就证得阿拉汉果，不久之后，也入灭了。佛陀要其它比库将他火化，将骨灰纳入浮图中。

有人请问佛陀，普提珈塔提舍比库的身体为何会发臭，佛陀说普提珈塔提舍比库的某一前世是个残酷的捕禽人，经常设陷阱捕捉鸟类。抓到之后，就折断鸟的翅膀和脚，防止它们飞走。由于这些恶业，所以今生身体发臭。

佛陀最后说：「比库们！你们出家为比库，父母无法照顾你们，若不彼此照顾，谁会照顾你们？请记住，谁看护比库，就等于看护佛陀！」

骚扰比库的精灵

人应该明白色身像陶器般脆弱，

而妥善护卫心，一如护卫坚固的城市；

并且以智慧破除魔障，勤习止观，但不可执着 。

沙瓦提城里的一群比库分别获得佛陀给予的禅观指导后，就到离城很远，一处适合禅修的丛林去禅修。原先林子里的守护精灵觉得，如果比库们要停留在林子里，那么它们就不适合栖息在树上。它们也认为比库只会停留一夜，所以就离开树上，到地面上来。

但过了十四天，比库们仍在林子里，它们猜测比库们可能要在此结夏安居。果真如此，它们就被迫要在地面生活一段时间，因次决定发出鬼般的声音，制造恐怖的景像来吓走比库们。从此以后，它们有时候幻化成有身体无头，或有头无身体的鬼魅等等。比库们非常气愤，就离开林子，回城里向佛陀报告这件事。佛陀说这是因为他们没有准备任何的武器，佛陀要他们再回去，但要预先准备好适当的装备。佛陀就教导比库们《慈经》，这就是适当的武器装备。

佛陀告诉比库们要诵读《慈经》，并把善意散播给林子里所有的众生。对任何众生也不可心生瞋恨或心怀恐惧。比库们就回到原来的林子，并且遵照佛陀的方法做，精灵们得到善意心念后，立即展现欢迎的诚意，不再干扰比库的禅修。他们欣然留在地面上，林子里因此一片和谐安祥，不再有鬼嚎、魅影的情形。比库们也可以禅修观身，而明白人身脆弱无常的道理。

牧牛人难屠

错误的心念 (注)，比任何敌人或仇家的伤害更深。

难屠替一位富翁看顾牛只，虽然只是个牧牛人，但他尽可能存钱。有机会，他就到富翁的家去，也因此有些机会能够遇见佛陀，并且聆听佛陀说法。难屠也曾邀请佛陀到他家去，但佛陀却说时机尚未成熟，所以并未答允。

过了一阵子，有一次佛陀和众多比库突然改变行程，要到难屠家去，因为佛陀了解，难屠正确明白佛法的时机已经成熟了。接连好几天，难屠都很恭敬地接待并且供养佛陀和比库们。最后一天听完佛陀的说法后，他也证得初果。当天佛陀和众多比库要离去时，他更亲手拿着佛陀的钵，送佛陀一程之后，才顶礼回家。

就在这时候，一位难屠长期仇敌的猎人射死难屠。走在后面的比库发现难屠的尸体后，赶上来报告佛陀：

「因为您的莅临，难屠作了大量的供养，并陪您走了一段路，才会在回家的路上为人射死。」

佛陀回答道：「比库啊，不管我来不来，由于以前的业，难屠都难逃死亡。所以大家应了解，错误的心念比敌人和小偷伤害人更深，对抗危险的唯一保障是正确的心念。」

（注）指十种恶业：杀生、偷盗、邪淫、妄语、 两舌、恶口、绮语、悭贪、瞋恚和邪见。

变性人

善念 (注)的法益，胜过父母亲朋的爱护与照顾。

梭儒亚是一位富翁。有一次，他与一个朋友带着一群仆人搭乘华丽的马车前去沐浴。当时，马哈咖吒那尊者正在整饬衣服，准备入城化缘。梭儒亚瞥见尊者金色的皮肤时，内心想到：「这比库如果是我妻子多好。或者我妻子的肤色能像这样就好了！」不久，他发现自己的性别神秘的变了。他感到非常的羞耻，而决定离开故乡。这时候，身为女儿身，他用刻有名字的印章向一群准备前往怛剎尸罗城的人恳请，让他搭便车。这时候，他的亲朋好友到处找他，却遍寻不着。

到达怛剎尸罗城后，那群人中有一个人就向当地一位年轻的富翁提及同来的女性—— 梭儒亚，年轻的富翁发现梭儒亚十分美丽，而且与他的年龄相当，就与他结婚，梭儒亚也因此生了两个儿子。其实，当初身为男子时，他已经有两位女儿了。

有一天，故乡一位富翁的儿子，也是梭儒亚的老朋友来怛剎尸罗城。梭儒亚就请他来家里，这人感到十分讶异，因为他根本不认识她，就问她是否认识他。她回答是，并垂询她亲朋好友的近况。这人告诉她，有一位富翁神秘失踪的事。这时候，她才向他透露她就是那位失踪的富翁，并且把自己因为看见比库时心中升起错误的念头，性别因而改变，以及与此地年轻富翁结婚的来龙去脉告诉他。这人劝他向马哈咖吒那尊者请求宽恕。

马哈咖吒那尊者于是被请来接受供养，供养后，她被带到尊者面前来解释一切原委，并恳请尊者宽恕。

当尊者说完：「起来吧！我宽恕你！」之后，梭儒亚马上恢复男人身份。这时她丈夫说：「朋友！既然你是这两个男孩的妈，而我是他们的父亲，他们真的是我们的儿子，所以你可以继续住在此地，不要沮丧！」

梭儒亚回答道：「朋友！我首先是男子，后来变成女人，现在又变回男人；同样地，先是两个女儿的父亲，最近又是两个儿子的母亲。一生中经历过这两次性别的转变后，我已经厌倦世俗生活了，我现在要出家为比库，并在尊者指导之下修行。以后照顾孩子就是你的责任了，请不要疏忽了！」

说完之后，梭儒亚拥抱、亲吻两个男孩，然后把他们交给他们的父亲而出家了。他也向那位协助他找到尊者，并且得到尊者宽恕之后有机会出家，而从事生命中最终目标——止息所有苦痛的年轻人致谢。

马哈咖吒那尊者于是帮他剃度，使他成为比库，他于是努力修行，后来，又跟随尊者到揭达林给孤独园向佛陀顶礼问讯。

后来，人们常问他究竟比较喜欢两个女儿或亲生的两个儿子。他说比较喜欢亲生的儿子。但人们经常问及这个问题，使他感到非常困惑、羞愧，就单独一人精进修行，并且观身无常。不久之后，就证得阿拉汉果，同时具有非凡的智慧和神通。人们再问同样的问题时，他就说自己对任何人都没有执着。听他这么回答的比库们却不相信他的话，就向佛陀请教梭儒亚两种不同回答的涵意。佛陀说：「梭儒亚现在的回答和以前不同，是因为他已经证得阿拉汉果，没有任何的执着。正确的心念带给他的喜悦，不是身为父亲或母亲能够做到的。」

（注）指十善念：布施，持戒，修禅定，恭敬，作事，回向功德，随喜功德，听法，说法，正直见。

第四品　华品

观身

谁能如实知见六道轮回，谁能如实知见三十七道品，

一如技艺精湛的花匠，精挑细选花朵一般 ？

学地比库(注)如实知见六道轮回和三十七道品，

正如技艺精湛的花匠，精挑细选花朵一般。

一群比库随从佛陀到一个村落之后，返回揭达林给孤独园。傍晚时分，这群比库聚在一起讨论当天的行程，尤其是山形地势等。他们讨论到底是平地或山峦起伏，是泥土地或沙地，红土或黑土等。这时候佛陀来探视他们，知道他们谈论的话题时，佛陀告诫他们：「你们所谈的山川地势等，是身外的环境，你们最好观身，并努力去了解其中涵意。」

佛陀接着说：「透过观身，比库可以了解世间、诸天与地狱，也可以明白奥妙的佛法就像园艺专家精心设计的花园。」

这些比库听闻佛陀的说法后，正念现前，专心思考佛陀地教诲，终于涤尽内心所有的烦恼，证得圣果。

（注）学地比库：已证初果，但尚未证得阿拉汉果的比库。

观身如镜的比库

人应该观色身如泡沫幻影，

摧毁爱欲，脱离生死轮回。

有一次，佛陀停留在沙瓦提城的揭达林给孤独园时，有位比库得到佛陀给他的禅观指导后，到一处森林里去禅修。

他虽然很精进，却进步不多，因此对自己不满意，并且想道：「我要回去，请佛陀另外给一个比较适合我气质的题目。」想完之后，他就出发回揭达林给孤独园。

途中，他遇见海市蜃楼，仔细思惟之后，他明白这种现象不过是水的幻影而已。人的血肉之躯同样也只是生老病死的幻像，实际上无我。他当下继续禅观海市蜃楼的幻像。后来，他又到阿致罗筏底河边洗浴，洗完后坐在河边的树下休息时，看见飞溅的水花泡沫时，他明白血肉之躯的无常。

这时候，佛陀在揭达林给孤独园中，看见他的情形，就放光，向他说法：「比库！你的观念正确，继续保持下去，能够观身如水花般无常，幻影般无我是很好的事。」

佛陀告诫后，这比库就证得阿拉汉果。

琉璃王报复释迦族

采集诸花卉，心生染着的人，沉沦生死，

一如洪水冲走沉睡的村落。

高沙喇国巴谢那地王希望与释迦族缔造姻亲关系，就派遣使节到迦毘罗卫城，请求与释迦族的一位公主结婚。释迦族的王子们不想冒犯巴谢那地王，就答应他的请求，但他们却送给他一位美丽的女孩，而不是公主，这女孩是马哈男与一婢女所生的。不知情的巴谢那地王立这位女孩为妾。后来，这女孩生下一位王子，并且命名为琉璃。王子年满十六岁时，被派去拜访外祖父马哈男和释迦族的王子们。他受到某种程度的款待，但所有比他年轻的释迦族王子都事先被送到一个村落去，以避免向王子致敬。过了几天，王子一行人折返回国。王子刚动身没多久，一个女仆就被传唤来用牛乳清洗王子坐过的地方。这女仆一面工作一面呢喃道：「这是那个婢女的儿子坐过的地方。」这时候，一位被王子派遣回来拿东西的随从偷听到她的呢喃，就去向王子报告说，王子的母亲茉利夫人事实上是婢女的女儿。

王子知道真相后，极端愤怒，发誓有一天要毁灭所有的释迦族人。后来他当了国王，果真发兵攻打释迦族，并把除了马哈男身边的人和少数一些人以外，其他人都格杀殆尽。事后，他和军队在返国的途中驻扎在阿致罗筏底河床。当天晚上，河的上游地带暴雨倾盆，暴涨的河水如万马奔腾地把他和军队一齐冲入大海。

听到这两件悲惨的事故，佛陀向众比库解释，他的亲人——迦族的王子们在前世曾经在河中用药毒鱼，所以今生才会集体丧生。

至于王子和他的军队，佛陀说：

就像洪水冲走所有沉睡中的村民一样，死神带走所有迷恋感官享乐的众生。

往生三十三天的女信徒

采集诸花卉，心生染着，

又无法厌足贪欲的人，沉沦生死。

葩倜扑姬喀枯玛莉是沙瓦提城的女信徒，十六岁时就结婚了，并且育有四个儿子。她很有德行，喜欢以食物和其它必需品布施修行的人。她经常到僧团精舍去清洗房舍，装满所有瓶罐的水并且做其它的杂事。她知道自己的前世是三十三天王的妻子之一，同时 ，她还清楚记得她是在所有的人都到花园摘花嬉戏时往生到人间的。所以，每次供养比库或做其它的功德时，她都渴望将来能往生三十三天，再做三十三天王的妻子，一如前世般。

有一天，她生病去逝了，并且正如她热烈期望地往生三十三天，成为三十三天王的妻子。由于三十三天的一天等于人间的一百年，所以她再往生三十三天时，三十三天王等人还在花园里玩，几乎忘了她的存在，所以当她再度加入时，三十三天王问她一早上都到那里去了，她告诉他，自己已经到人间走一回了。

这时候，比库们向佛陀报告葩替扑姬喀枯玛莉去世的事。佛陀说：

生命是短暂的，人还未能满足感官欲望时，死亡已经夺走人的生命。

吝啬的富翁

智者进入村落时，就像蜜蜂入花丛，

只知采蜜，不伤害花卉和色香(注)。 (偈49)

王舍城附近的萨卡罗村子里住着一位吝啬的富翁，他的名字叫做憍尸罗。有一天，富翁与太太要烘焙一些糕饼，但为了避免与别人分享，所以就在房子的最顶层秘密烘焙。

当天早上，佛陀透过神通，知道富翁夫妇即将可以证得初果，就派遣马哈摩嘎喇那尊者到富翁的家去，并且交代尊者在中饭之前把富翁夫妇请回精舍。马哈摩嘎喇那于是运用神通，一眨眼就到达富翁的家，到达之后，他就站在窗子外面。富翁请尊者离开，但尊者不予理睬。最后，富翁告诉太太：「做个小糕饼给他，打发他走！」富翁太太就拿了一小面团，放在烘盘上，但面团却胀大起来，并充满整个烤盘。富翁认为一定是太太用了太多的面团，所以就亲自另外拿了一块小小的面团，放在烘盘里，但面团也一样胀大，试了好几次，不管用多么小的面团，他们就是无法如愿地烘焙出很小的糕饼。最后，富翁只好叫太太从篮子里随意取出一块给尊者，但当他太太正要拿出糕饼时，所有的糕饼全粘在一起，无法分开。至此，富翁对糕饼倒尽胃口，就把整篮的糕饼都送给马哈摩嘎喇那尊者。尊者这才向他们谈有关布施的佛法，他也向富翁夫妇说，佛陀和其他比库正在沙瓦提城的揭达林给孤独园等他们，富翁夫妇便带着糕饼随尊者去见佛陀，并用糕饼供养佛陀和比库们。供养之后，佛陀宣讲布施的佛法，富翁夫妇两人因而了悟佛法。

 

(注) 注释家对本法句的解释略有不同：

达摩难陀上座认为这句法句的意思是说：智者不伤害村民的信仰、慷慨和财富；

Narada 上座则认为是：不造成任何人的不方便；

Sri Acharya Buddharakkhita 尊者则说：智者入村落化缘时，也提供世人做功德的机会；

了参法师在《南传法句经》的翻译则未加任何注解。

不要理睬他人的诅咒

沙瓦提城里有位富有的女士，是裸形苦行者——潘谛格的信徒。她的强烈信仰，使她对待潘谛格就好像对待自己的儿子。她有很多的街坊和朋友都是佛陀的信徒。这些朋友经常到揭达林给孤独园向佛陀顶礼问讯，听佛说法。每当她听到这些朋友称赞佛陀时，她也想去向佛陀顶礼问讯，听佛陀开示，但几次都被潘谛格阻止。

既然无法亲自前往，她就要儿子去请佛陀到家里来接受供养。她准备了特别的食物，供养之后，佛陀宣说随喜。第一次听到佛陀用宏亮的声音宣说奥妙的佛法时，她的身心充满喜悦，并不自觉的喊着：「说的好！说的好！」

隔壁的潘谛格听到她喜悦的呼喊声时，想道：「她不再是我的弟子了！」他愤怒地走出他的房间，向她和佛陀诅咒，并且一路诅咒地离开她家。

这件意外使她十分尴尬、羞愧，再也无法专心听佛陀说法。佛陀劝诫她不要理睬那些诅咒和恐吓，应该正念现前地观照自己的善恶行为。

听完佛陀的说法后，她证得初果。

不探查他人过错，不管他人已作、未作，

只应该察觉自己做了什么事，什么事尚未作。

应该礼敬谁

人若不能奉行自己所说的善语，

无法得到善果，

就像美丽但毫无香气的花朵。 (偈51)

人若奉行自己所说的善语，

必得善果，

像美丽又芳香的花果。 (偈52)

沙瓦提城的佛陀信徒乔塔帕哩已经证得二果。有一次，他正在揭达林给孤独园听佛陀说法时，巴谢那地王突然也来了。乔塔帕哩没有起身，因为他认为若起身，可能会被认为是向国王，而不是向佛陀表达敬意，国王却引以为侮辱而非常愤怒。佛陀知道国王心中的不满，就向国王赞叹乔塔帕哩的德行及对经藏的娴熟。佛陀的解释让国王释怀，并对乔塔帕哩留下深刻的印象。

后来，国王再次遇到乔塔帕哩时，请他为两位妻妾教导佛法，乔塔帕哩委婉的拒绝，并建议国王请佛陀另外派比库担任这份工作。佛陀就指定阿难固定到王宫，向皇后玛莉咖夫人和行雨夫人说法。后来，佛陀问阿难，两位后妃的进展如何，阿难说，玛莉咖夫人认真修习，但行雨夫人却不专心。

佛陀说，只有专心、敬谨、认真修行，并且精进奉行的人，才能得到佛法的法益。

最虔诚的女信徒

人应该作种种善事，

如同众多花朵可以制作很多的花圈(注)。

维沙卡的父亲陀难闍那是跋提的富翁，她的母亲是须摩那德咪。她的祖父泯兔则是高沙喇国最有钱的五个人之一。她非常年轻的时候，佛陀曾经来过跋提。当时，她的祖父带她和她的同伴去听佛陀说法，听完之后，他们全都证得初果。

长大后，她嫁给沙瓦提城另一位富翁弥迦罗的儿子富楼那凡达那。结婚当天，她父亲告诉她做一个尽责的妻子要遵守十条规章：

１．不可以把家中的火拿到屋外。

２．也不可以把屋外的火拿入家里。

３．借东西给那些愿意借东西给别人的人。

４．不借东西给那些不愿意借东西给别人的人。

５．不管对方是否也有雅量借东西给别人，都可以借东西给对方。

６．愉快的坐。

７．愉快的吃。

８．愉快的睡。

９．照顾火。

10．尊敬家神。

这些条文的意义如下：

１．火代表谤诽，为人妻子不可以向他人诉说丈夫和公婆的坏话。他们的缺点和家庭争论也不可向外人道。

２．为人妻子也不可以听东家长西家短。

３．借东西给有借有还的人。

４．不可借东西给有借不还的人。

５．对穷困潦倒的亲朋，即使不还，也要借给他们需要的东西。

６．为人妻子见到公婆时，当起身敬意，不应坐着不理。（对其他长者亦然）。

７．公婆丈夫照料妥当后，妻子方可进食，也应该确保仆人受到妥当的照顾。

８．这不是说为人妻子可以尽情睡眠，相反地，为人妻子入睡前，应确定所有门窗都已关好，仆人也已善尽职责，同时，公婆丈夫已经入睡后才安心休息。

９．公婆和丈夫应视之如火般的谨慎照顾。

10．礼敬公婆和丈夫一如家神。

有一天，她的公公弥迦罗正在进餐时，有一位比库到他家门口化缘，弥迦罗完全不予理睬，她看见这情形，就对比库说：「请尊者原谅！我公公只吃陈腐的食物。」这时候，她公公听见她这么说，非常生气，就要她离开这个家。她不愿意离开，反而请当初结婚时，她父亲派遣陪她过来夫家，方便她日后在面对任何问题时可以谘询的八位长者前来仲裁。长者们来到后，她的公公告诉他们：「我用金碗吃饭时，她却说我在吃陈腐的食物，由于这种犯上的行为，我要赶走她！」她解释说：「当我发现公公完全不理睬站在门口化缘的比库时，我在心里想：『既然我公公这一生从来没有做任何的功德，他不过是享受过去世的福报（陈腐的食物）罢了。』所以我才说：『我公公只吃陈腐的食物。』这样的说法难道错了吗？」

最后，这八位长者认为她没有犯错。她于是说，身为一位对佛法有绝对信心的人，她无法留在对比库不表欢迎的家庭中。她又说，如果不能邀请比库到家里来供养，并做其它布施，那么她就要离开这个家庭。她公公因此答应她所有的要求。

第二天，佛陀和众多比库就被邀请前来接受供养。正要供养的时候，她请她公公一起来供养，但为他所拒绝。供养之后，她再次请公公来听佛陀的开示，她公公也觉得不应该再拒绝，但他修苦行的师父却不让他去。结果她公公只好在布幔后面听佛陀说法。听完之后，她公公的善业成熟，就证得初果。他因此非常感激佛陀和她，并宣称她就像他的母亲一般，也因此，人们称呼她为鹿母（因为弥迦罗的意思是鹿）。

后来，她生育了几位儿女。当年结婚的时候，她父亲曾送她一件镶有珠宝、价值连城的外套。有一天，她到揭达林给孤独园时，觉得这件外套太沉重，就脱下来，用围巾包好，交给仆人保管。但这仆人却粗心大意地把它遗落在给孤独园。她要仆人回去找，但告诫他：「回去好好找找看！如果阿难尊者已经找到了并且收起来，就不可以要回来，我要把这外套捐献出去。」阿难尊者当时负责保管所有信徒遗留下来的东西。但阿难尊者不接受她的好意，她便决定义卖这件外套，把所得的款项捐献出来。但没有人能出得起适当的价钱，所以她就自己买下来，并用这笔款项兴建东园鹿子母讲堂。

讲堂捐献仪式完成之后，当夜她召集家庭所有的成员，并告诉他们，她所有的心愿都已完成了，接着她就绕着讲堂走，同时唱颂偈语。这时，一些听到声音的比库以为她在唱歌，就向佛陀报告。「她是不是精神错乱了？」他们问佛陀。

佛陀解释道：「今天，她已经完成累世以来的愿望，也由于这种成就感，她才会这样心满意足，而用唱诵偈语来表达内心的喜悦，她决没有精神错乱的现象。累世以来，她就是个大布施者和积极提倡佛法的人。」

佛陀接着说，莲华上佛时，她有个朋友是主要的女信徒和赞助者，她在羡慕之余，也发愿希望能具有同样的德性，所以在一连七天供养该佛和众多比库后，她发了最诚挚的愿望，希望在未来世能成为未来佛的主要女弟子和赞助者。

莲华上佛就运用神通，观照未来，得知她在未来世会实现她的愿望，所以就授记她的愿望会实现，后来的咖沙巴佛也为她授记。

佛陀最后结论道：「维沙卡在前世强烈渴望做善事，并且确实完成很多善业。就像花艺专家利用一大片的花来制作很多的花圈。」

（注）本法句的意思是说，人可以出于正信和慷慨的财施来完成很多善业。

阿难尊者的疑问

花香、檀香、多伽罗香与茉莉花香都无法逆风飘香，

只有具足戒行的人，名声飘送四方。 (偈54)

檀香、多伽罗香、莲花香与茉莉花香，

诸香中，戒香为最上。 (偈55)

一天傍晚，阿难尊者独自静坐时，想到一个问题：

「草木花根的香从来都是顺风飘散，不能逆风送香，难道真的没有香气既可以顺风飘送，也可以逆风送香吗？难道没有弥散全世界的香吗？」

佛陀回答道：「阿难！若有人皈依佛法僧三宝，守五戒，慷慨布施，不吝啬，这种人真正具有德行，值得赞叹。他（她）的声誉会四方传播，不管住在那里，所有的比库、婆罗门和居士们都对她(她)赞叹不已！」

沙咖天帝供养马哈伽沙巴尊者

多伽罗香和檀香的香气微弱，

戒香最佳，甚至香飘诸天。 (偈 56)

马哈伽沙巴尊者出定(注)后，到王舍城的贫民区去化缘。他化缘的目的是希望提供机会给一位穷人，让他能够经由供养出家人而获得大功德。这时候，沙咖天帝也期望能够供养马哈伽沙巴尊者，就与妻子乔装成贫苦的老纺织匠，到王舍城来。当马哈伽沙巴尊者到达他们家门口时，他就用饭和咖哩装满马哈伽沙巴尊者的钵。当马哈伽沙巴尊者闻到咖哩的香味时，他明白供养的人不是凡人，而是沙咖天帝本人。沙咖天帝因此承认自己的身份，并且告诉马哈伽沙巴尊者，说自己也很可怜，因为没有供养任何人的机会。说完话后，他向马哈伽沙巴尊者礼敬，然后夫妻两人就离开了。

这时候，佛陀在精舍里看见沙咖天帝夫妇两人离去，就告诉众多弟子有关沙咖天帝供养马哈伽沙巴比库的事。弟子们想不出来，沙咖天帝怎么会知道马哈伽沙巴尊者出定，而且知道这正是供养马哈伽沙巴的好机会？他们因此向佛陀请教。

「像马哈伽沙巴比库这样有德行的人，名声四处远播，甚至天神也知道。也因此，沙咖天帝亲自前来礼敬。」佛陀如是回答。

备注：指「灭尽定」，涤除精神污垢的圣人可以透过意志力量暂时止息意识的流转，精神活动全部止息，呼吸甚至也停止，这时候，圣人没有任何的危险。诸佛、独觉佛和阿拉汉在生时证得涅槃究竟法喜的期间即是「灭尽定」。

自杀时证得圣果

魔波旬不知持戒严谨、不放逸、智慧解脱的人往生何处。 (偈 57)

瞿低迦尊者有次在马嘎塔国仙人崛山边精进修习清净和止观，正当他证得禅定时，却生病了，而影响他的修行。尽管如此，他仍然努力修行，但每次有所进步时，都被病魔摧毁殆尽。这种情形前前后后发生六次。最后，他决心要证阿拉汉果，即使因此丧生，也在所不惜。下定决心后，他毫不休息的精进修行，最后甚至决定自杀(注)，以苦痛做为禅观的对象。他就用刀割自己的喉咙。这时他全心观苦，心无旁骛而在逝世前证得阿拉汉果。虽然苦痛降临时难以集中意志，但他却表现出超强的决心和意志。

魔波旬知道瞿低迦入灭后，想知道他究竟往生何处。但遍寻不着，他就化身成年轻人，前去请教佛陀。

佛陀说：「明白瞿低迦往生何处对你没有任何意义。他已经究竟解脱精神烦恼，证得阿拉汉果，不再轮回了。魔波旬！你的能力不足以知道阿拉汉入灭后往生何处。」

备注：「自杀」是否恰当不在本故事讨论的范围，因为瞿低迦已经涤除所有的贪爱，而且证得阿拉汉果后，世俗的道德不再具有意义。

供养智者，测试其智慧

如同美丽馨香的莲花可以在路边的废土堆中绽放，

究竟圣者的弟子以智慧照耀无明众生（注）。

沙瓦提城的尸利掘和迦罗发谛那是好朋友。尸利掘是佛陀的信徒，迦罗发谛那则是苦行者耆那教的信徒。耆那教徒一直敌视佛陀。迦罗发谛那在耆那教徒的怂恿之下经常向尸利倔说：「跟随佛陀有什么好处？来吧！追随我的师父吧！」听多了，尸利掘就反问他：「你的师父究竟有什么义理？」迦罗发谛那回答说：他的师父们无所不知，智慧具足，知道过去、现在和未来，并且洞悉别人的心念。尸利掘就邀请他们到家中来接受供养。

尸利掘想测试耆那教徒是否真的能知过去、现在与未来，并具有他心通。所以事先挖了既深且长的壕沟，并在其中填满污秽物，座位也不怀好意地预先安排在壕沟上。同时，准备了很多用布片和香蕉皮覆盖的瓮，使人误认其中装满米饭和咖哩。耆那教徒来他家的时候，他要他们依序进入，并站在个人的位子上，然后同时坐下。这时候，脆弱的绳子应声而断，所有的耆那教徒都掉落污秽的壕沟中。尸利掘就嘲笑他们：「如果你们真的能知道过去、现在和未来，怎么会不知道别人的心念呢？」所有的耆那教徒都又惊吓又尴尬的落荒而走。

事情发生后，迦罗发谛那自然对尸利掘十分愤怒，好一阵子两人互不言语。后来他决定回敬尸利掘。有一天他佯装怒气已消，请尸利掘代为邀请佛陀和众多比库前来接受供养。尸利掘就去邀请佛陀，他向佛陀报告自己曾经“款待”耆那教徒的经过，他也表示很担忧这次的供养可能是迦罗发谛那的报复，所以他请佛陀审慎考虑是否要前去接受供养。

但是佛陀透过神通，预知尸利掘和迦罗发谛那都将证得初果，所以就接受邀请。迦罗发谛那也挖了填满煤炭的壕沟，并用蓆垫覆盖。第二天，佛陀和比库们抵达迦罗发谛那的家。当佛陀踏上草垫时，草垫和煤炭奇迹般的消失了，而车轮大的莲花却大肆绽放，佛陀和比库们就坐在莲花座上。

迦罗发谛那看见这种奇迹时，非常惊讶，他向尸利掘说：「好兄弟！帮帮我吧！由于报复的欲望，我已经犯了大错，我邪恶的陷阱并没有影响到佛陀和众多比库；我没有准备任何食物，厨房的锅子也是空空的，帮帮我吧！」

尸利掘要迦罗发谛那再到厨房看看。迦罗发谛那一到厨房，赫然发现所有的锅子都装满了食物。他惊讶不已，但也十分快乐，心情为之一宽，就用食物供养佛陀和比库们。供养之后，佛陀就诵随喜，并且说：「无明众生缺乏智慧，所以无法领会佛法僧的殊胜，他们就像盲人。相反地，有智慧的人眼光睿利。」

佛陀接着次第说法，迦罗发谛那也专心听法，喜悦渐渐盈满身心。听完佛陀说法后，尸利掘和迦罗发谛那都证得初果。

从此以后，尸利掘和迦罗发谛那恢复友谊，同时积极护持佛陀和比库们，并且捐献钱财来弘扬佛法。

回到揭达林给孤独园时，比库们纷纷议论莲花从煤炭壕沟绽放出来的事，佛陀说这种奇迹不是第一次发生，佛陀因此叙说迦提罗树炭火本生谭。

<备注>

佛法不谴责任何人。因为即使看来最差劲的人，也只表示他（她）的崇高德性暂时隐伏不现而已，一如莲花生长在污泥中。

第五品　愚品

巴谢那地王迷恋他人妻子

对失眠的人而言，长夜漫漫；

对满心忧郁的人而言，路途遥远，

对佛法一无所知的愚人，生死轮回漫长。

巴谢那地王有一天在城里巡视的时候，在路上看见一位年轻美丽的女子伫立在她家门口。剎那间，国王就迷恋上她，而想要占有她。他探听到她是位已婚妇人，就派人要她的丈夫到宫中来服务。后来，更派她的丈夫去做一件不可能完成的任务：到地底下去搜集一些莲花与红土，而且在当天傍晚以前赶回沙瓦提城，以供国王沐浴。事实上，国王居心叵测，企图在她丈夫无法于规定的时间内返回时，予以杀害，然后横刀夺爱。

这女子的丈夫匆忙之际拿着她准备好的餐盒后就出发了。在路上，他与一位出门在外的旅客共享食物，后来他又向河中洒米，同时大声说道：「河的守护神灵和天龙们，巴谢那地王派我去摘取一些莲花和红土。今天，我已经和旅人共享餐点，也喂养了河中的鱼，现在我和你们分享我今天所做善业的功德。请送我莲花和红土吧！」一位神灵听见他的话，就示现成一位老人，送他莲花和红土。

当天傍晚，国王唯恐他真的准时回来，就叫人提早把城门关了。妇人丈夫回来时发现城门已经上锁了，就把红土黏在城门上，花插在红土上，然后大声说话：「城内的人，请帮我作证，我今天准时完成任务，国王却无理的想杀害我！」说完话后，他就前往揭达林给孤独园寻求佛陀的慰藉与保护。

当天晚上，国王欲火中烧，无法入眠，脑子里想的尽是明天要如何杀死妇人丈夫而占有妇人。子夜时分，国王听见奇怪的声音，大吃一惊，居然不知该怎么办，皇后玛莉咖夫人就劝国王去请教佛陀。佛陀于是告诉国王，过去佛时，有四个人因为在世时累积邪淫的恶业，所以现在地狱中受苦，发出这些诡异的声音。国王听完之后，明白其中的含意，知道自己的行为邪恶及造作恶业的可怕，他下定决心，不再迷恋他人妻女。

「毕竟是这样迷恋他人妻女的欲望在折磨我，使我彻夜无法安眠。」他如此自忖着，然后向佛陀表白：「我现在才明白对失眠者而言，夜是多么的长。」这时候，站在旁边的妇人丈夫也说：「佛陀！这一整天奔波下来，我也才了解，心有牵挂的人，旅程多么漫长。」经过这件事后，二人都获益良多。佛陀因此说：「轮回对不了解佛法奥妙的痴人而言，真是漫长！」

顽强不驯的年轻沙马内拉

如果找不到比自己更有德行或相当的人为友，

宁可独居，也不要与愚痴的人为伍(注)。

马哈伽沙巴尊者停留在王舍城时，有两位年轻沙马内拉追随他修习。其中一位恭敬、服从又尽责。另一位则付之阙如，每当马哈伽沙巴尊者告诫他不可疏忽职责时，他总是觉得受到非常大的侮辱。有一天他到马哈伽沙巴尊者的一个信徒家去，骗他们说，马哈伽沙巴尊者生病了，他们就交给他特别的食物，请他拿回去给马哈伽沙巴尊者吃。但他在半路上就吃掉这些特别的食物。事发之后，马哈伽沙巴尊者为这件事告诫他时，他非常生气。第二天，马哈伽沙巴尊者外出化缘时，这顽强、愚蠢的年轻沙马内拉留在精舍里，竟然打破所有的锅子，并且放火烧了精舍。后来，王舍城来的一位比库向佛陀报告这件事，佛陀说马哈伽沙巴尊者最好独居，也不要和造成这么多问题的愚人共处一室。

（注）智者出于慈悲心，希望改善愚人的情况时，可以与愚痴的人来往，但不可反而受其污染。

吝啬富翁的命运

无明的人以为：

「这是我儿子，这是我的财富。」

所以安全无虞(译注)；

事实上，

此身不为己有，更何况儿子和财富呢！

阿难达是沙瓦提城中非常富有的人，但却吝于布施。他常常对儿子牧拉斯里说：「不要自以为有钱，我们不应该花钱，反而要更努力累积财富，否则，财产会日渐减少。」他甚至在屋里埋藏了五瓮的金币，但直到他去世的时候，也没有告诉儿子埋藏的地点。

富人死后，往生到离沙瓦提城不远的乞丐村。从他投胎的母亲开始怀孕起，所有乞丐的收入就减少，他们认为其中一定有个不祥的人，就逐步过滤，最后判断这怀孕的妇女就是祸首，她于是被驱逐离开村子。后来这妇女生下一个丑陋、人见人厌的儿子。每次她单独外出乞讨，就能得到与从前一样多的施舍，但若带着儿子一起乞讨时，就什么也得不到。所以等儿子长大后，她就要儿子单独外出乞讨。当他走到他前世的房子时，他前世的孙子们看见他丑陋的外表时，心生恐惧，就叫仆人把他赶走。

这时候，也在城里化缘的佛陀看见这件事情，就叫阿难前去请牧拉斯里（乞丐前世的儿子）前来一谈。佛陀告诉牧拉斯里，这年轻的乞丐实际上是他前世的父亲，但牧拉斯里不相信，佛陀就叫乞丐去挖出那五瓮金币，牧拉斯里这才相信。此后，他就成为佛陀虔诚的信徒。

译注：了参法师的《南传法句经》 Marada Thera 及 Venerable Sri Acharya Buddharakkhita 的译本皆作：「愚人如是担忧」。

如何分辨愚痴的人

自知愚痴的人，其实是聪明的人。

愚痴却自以为聪明的人，真正是愚痴的人。

有一次，两位小偷与一群信徒，前往揭达林给孤独园听闻佛陀说法。其中一位专心闻法，所以马上就了悟佛法。另一位却不用心，反而到处偷取信徒的钱财。佛陀说法后，两人回到第二位小偷的家，这时候，他嘲讽不偷钱的小偷：「是呀！你很聪明，但你没有钱买东西来煮！」不偷钱的小偷听到同伴的话，自忖道：「他多么愚蠢，居然自认聪明。」不偷钱的小偷就和一些亲朋到给孤独园，向佛陀报告这件事。

佛陀说：愚人若自知愚昧，基于这份自知，至少可认为是有智慧的人。如果不自知，反而自认聪明，就真的是愚痴的人。

不能领悟佛法的痴人

真正的痴人虽然终身与智者为伍，仍然无法领悟佛法，

就像汤匙不知汤的滋味。 (偈 64)

优达夷比库喜欢坐在讲经说法的讲台上。有一次，一群来访的比库误认他也是学养丰富的比库，就向他请教五蕴，但优达夷却无法作答。因为他对佛法一无所知，来访的比库们讶异于居然有人与佛陀共住，却对心、五蕴与六根如此无知。

佛陀向他们说：「真正的痴人虽然终身与智者为伍，仍然无法领悟佛法，就像汤匙不知汤的滋味。」

智者领悟佛法

聪慧的人，虽然只与智者短暂相处，但能很快领悟佛法，

就像舌头明辨汤的味道。 (偈 65)

有一天，波婆城的一伙年轻人与一位妓女在林子里嬉戏，后来在稍事休息的时候，妓女偷拿他们的首饰而逃走了。他们就在林子里到处找她，却遇见佛陀，他们于是停止寻找，留下来专心听佛陀说法。听完后，他们就出家，加入僧团并追随佛陀回揭达林给孤独园。在精舍里，他们持律严谨，后来当他们听闻佛陀讲解《无始相应经》时，全都证得阿拉汉果。

当其他的比库谈到这些年轻比库这么快就证得阿拉汉果时，佛陀解释说，聪慧的人，虽然只与智者短暂相处，也可以很轻易领悟佛法，就像舌头明辨汤的味道一样。

坚信三宝的痲疯患者

无明的愚人自作孽，到处造作恶业，而受恶报。(偈66)

痲疯患者殊帕普达专心听闻佛陀说法后，很快就领悟佛法。当听法的人群散去时，他追随佛陀回精舍，这时候，沙咖天帝想测试他对三宝的信心，就出现在他面前，告诉他说：「你不过是个可怜人，人家给你什么，你就吃什么，没有人可依靠。只要你否定三宝，并且说三宝对你没有任何用处，我马上就给你巨大的财富。」

殊帕普达回答道：「我决对不是个没人可依靠的可怜虫，我具有圣人所有的七圣财：信、戒、惭、愧、听闻、施和慧。」

两人对话后，沙咖天帝就到精舍，把他与殊帕普达之间的对话告诉佛陀。佛陀向他解释说，即使千百个沙咖天帝也很难左右殊帕普达对三宝的信心，使他远离三宝。一会儿，殊帕普达也来了，他也向佛陀叙说相同的事。但他却在从揭达林给孤独园回家的路上，意外死亡。这一意外是一恶灵主导的，该恶灵的某一前世是一位妓女，但被殊帕普达所杀，妓女因此发誓报复。殊帕普达的死讯传到给孤独园。比库问佛陀，殊帕普达往生何处？佛陀说，他已经往生三十三天了，并且说殊帕普达的某一前世曾经殴打一位圣者，所以今生是痲疯患者，但今生因为已经领悟佛法，于是涤清一切烦恼。

佛陀拯救无知的农人

恶业是造作之后会后悔的业；

恶业是当接受业报时，使人涕泗纵横的业。 (偈 67)

有一天，几个小偷在空旷野地分赃。分赃之后，他们就离开了，但却疏忽地留下一袋子的钱。

当天早上，佛陀用神通观察世间时，发现在那空旷地附近耕作的一位农夫会在当天领悟佛法，因此在阿难的陪同下前往该地。农夫看见佛陀时，向佛陀问讯，然后继续耕作。这时候，佛陀看着装满钱的袋子向阿难说：

「阿难！看啊！那只奇毒的蛇。」

阿难也回答：「世尊！是啊！真是只剧毒的蛇。」

说完后，佛陀与阿难就继续上路。

农夫听完佛陀与阿难的对话后，就去检查是否真有毒蛇，结果发现是一袋子的钱。他拿起袋子，并把它藏起来。这时候，被抢的人也追捕小偷到空地来，他们顺着农夫的脚迹找到农夫和钱，就将农夫痛打一顿，并把他抓到国王那里去，国王也判他死刑。

农夫因此被解送到坟场去，准备受刑，但农夫一直呢喃着：

「『阿难啊！看那毒蛇。』『世尊！是啊！真是只剧毒的蛇。』」

行刑的人听见农人一路上都重复这些话，十分困惑，就把农夫解回，交给国王，并报告这件事，国王猜想农夫可能想请佛陀作证。就带着农夫去找佛陀，佛陀因此向国王说明整件事情的经过，国王听完后，说：

「这农夫若不祈求佛陀证明他的清白，早就被杀了。」

佛陀如此回答国王的话：「智者不做会令人后悔的事 ！」

信仰坚定的插花匠

善业是造作之后不会后悔的业；

善业是接受业报时，满心欢喜的业。 (偈 68)

须玛那花匠每天早上都要供应频婆裟罗王茉莉花。

一天早上，在前往王宫的路上，他遇见佛陀与比库们入城化缘。剎那间，他内心产生强烈的意念，想要用花供养佛陀。他立刻下定决心，不管国王是否因此驱逐他离开国土或是杀害他，他都要献花供佛。他果真用最虔诚的心供养这些茉莉花。佛陀与比库们于是在花团锦簇下进城，成千上百的人都出来顶礼问讯。这种场景让须玛那整个身心充满法喜。

须玛那的妻子向国王说，她丈夫未能将花送至王宫这件事与她无关。然而，事实上，国王很高兴须玛那能用鲜花供养佛陀，国王也利用这次机会供养佛陀和众多比库。

供养之后，佛陀一行人回去给孤独园。国王就召唤须玛那到王宫来，称赞他对佛陀的虔诚信念及供养鲜花的勇气，并大大奖赏他一番。

而在给孤独园的阿难尊者则问佛陀，须玛那能从他的供养得到什么法益？佛陀解释说，须玛那不顾身家安危，而用鲜花供养，因此不会堕落四种恶趣。最后，他也一定会止息生命中所有的苦痛。

强暴比库尼的年轻男子

愚痴的人在恶业尚未成熟的时候，以为恶业甜如蜂蜜，一旦成熟，则受苦受难。

沙瓦提城里有位大户人家的女儿，长得非常漂亮，又温柔，像朵莲花，人们因此称呼她连华色。她的美名远播，很多人向她求婚，其中还包括王子与富翁等，但她却宁可出家为比库尼。有一天，她点燃灯火，然后观火遍（注）就证得阿拉汉果。

后来，她一个人到森林里去独居。有一次她外出化缘时，她的表兄难它跑进她的屋舍并躲在床铺下。他一直暗恋她，所以企图以武力强暴她，等她回来后发现难它时，她说：“不要做傻事，不要伤害，不要强暴我。”但他还是强行玷污她，而后扬长而去。由于强暴圣者的严重恶行，他必然得长期承受恶报的惩罚。

佛陀知道这件不幸的事后，就请巴谢那地王来，向他说明比库尼住在森林里修行时会面临的苦难和危险。国王便在城里为比库尼兴建精舍，此后，比库尼只住在城市里。

（注）请参考《清净道论》上册268页。

欺骗他人的苦行者

愚痴的人虽然经年累月只吃用孤沙草尖所能掘取的少量食物，但所得到的善业仍不及明瞭正法的人的十六分之一（注）。

阎浮车是沙瓦提城里一位富翁的儿子，由于过去世的恶业，他生来具有怪癖。小时候，他喜欢睡在地板上，并且不吃米饭而吃人的粪便。长大后，他的父母就把他送给苦行的人，而当这些苦行者发现他的怪癖后，也把他赶走了。

晚上，他以人的粪便为食，白天则金鸡独立，张开大嘴。他吹嘘地说他只以空气为食，所以大口常开，而且地球无法负荷他的重量，所以一足鼎立。“我永远不坐下，也永远不睡觉！”他如此自夸。

很多人相信他，而供给他食物，但他都予以拒绝：“我只吃空气！”如果他们再三恳求，他则只取少许的草叶尖，并且说：“好了，走吧！这些小草叶尖就能够给你们足够的功德了！”

往后的很多年里，他就如此这般，裸身，秘密吃粪便过日子。

后来有一天，佛陀透过神通，知道阎浮车有能力于短时间内证得阿拉汉果，就在傍晚时分到阎浮车停留的地方，向他借住一夜。阎浮车用手指向山上他住的山洞。佛陀就到那里去休息，当天夜晚，诸天神来向佛陀顶礼问讯，林子里因为他们的发光而灿烂通明。阎浮车也看见这异常，第二天清晨，他就请教佛陀原因何在。

佛陀告诉他是诸天神前来顶礼问讯，阎浮车内心大受感动，就说：“您一定是真正的圣者，诸天神才会来向您顶礼问询。而我，虽然苦行五十五年，并且只以空气为食，又一脚站立，诸天神却从未来找过我！”

“阎浮车！这么多年来，你一直在骗人，但骗不了我。我清清楚楚知道，你多年来一直吃粪便，并躺下来睡觉。”佛陀回答他。

佛陀进一步指出，过去咖沙巴佛时，阎浮车曾经阻止一位比库前往一位正在供养的居士家中，而且阎浮车更把那位居士托他带给比库的供养品丢弃。由于这些恶业，今生他才会有吃粪便与睡在地板的怪癖。阎浮车听完佛陀的说法后，才了解自己的错误，并且深深后悔多年来欺骗众人的行径。他向佛陀跪下，佛陀也给他一片布遮身。佛陀接着向阎浮车说法，阎浮车听完佛陀的说法后，就证得阿拉汉果，并立刻加入僧团。

不久，阎浮车的弟子们也来了，却讶异的发现阎浮车与佛陀在一起。阎浮车比库向他们解释，他已经加入僧团，此后只是佛陀的弟子。佛陀也向他们说，虽然阎浮车修习各种苦行，但所成就的却比不上他现在修行成就的十六分之一。

(注)佛陀在世时的印度，经常用这种方法来比较不同事物之间的价值差别。

人面蛇身的饿鬼

恶业虽然不会立刻成熟，如同牛奶不会瞬间凝结，

但恶业不离愚人，时时烧炙愚人，时时烧炙愚痴的人，

如同灰烬覆盖下的活火炭。

马哈摩嘎喇那尊者有一次与勒叉那尊者一齐到沙瓦提城化缘。途中他看见一件奇怪的东西，他只是笑笑（注）而不语。回到精舍后，他向勒叉那解释他之所以笑，是因为看见一只人面蛇身的饿鬼。佛陀也说，在他究竟证悟，成为佛陀当天，也亲眼目睹这只人面蛇身鬼。佛陀说，很久以前，有位独觉佛，人们若要到他的精舍，必须先通过一处田畴。这田畴的主人却害怕人们来来往往精舍会破坏田畴，就放火烧毁精舍。独觉佛只好搬到别的地方去。独觉佛的信徒知道这件事情后，非常愤怒，就殴打田畴主人致死。也由于恶业的关系，他往生成人面蛇身的饿鬼。

佛陀总结的说：“恶业虽然不立刻报应，但作恶的人终将自食恶果，没有人能逃避恶业的报应！”

（注）诸佛和阿拉汉微笑时，不表示幽默，而是为了启发与他们同行的人发问。

谨言慎行

愚人的各种技俩只会伤害自己，破坏德行与智慧。 (偈 72)

有一次，马哈摩嘎喇那尊者与勒叉那尊者一齐外出化缘时，看见一只人面蛇身的饿鬼。佛陀说，这只人面蛇身鬼的名字是沙提枯达。它在某一个过去世时，擅于投掷石头。有一天，他请求他的老师允许他练习投掷，老师警告他练习时不可以打到牛或人，否则一定要赔偿牛主人或人的亲戚，所以要他另外找目标练习。

后来，沙提枯达发现一位修行人在外化缘，他心想这是个理想的目标，因为修行人没有亲戚、没有保护人，也不是牛，不必负责赔偿。他就向这修行人投掷石头，修行人因此丧失性命。社会大众知道这件事情后，非常愤怒，也杀死他。由于他的恶业，他死后堕落到悲惨的恶道 (注) 中，并且要受很长时间的苦。今生，则变为人面蛇身的饿鬼，而且他的头时时刻刻受赤红鎯头的锤打。

佛陀说：「愚人的技术只会伤害自己，而没有任何益处。」

注：畜生、饿鬼、阿修罗或地狱。

信徒与固执的比库

愚痴的比库追求种种虚荣：

在僧团中坐上座，

成为精舍的住持和受他人的礼敬。

愚痴的人心中惦着的是：

「让其他比库和信徒都明白：『事情不论大小，

因为我才能成就，都由我作主』。」

所以贪与慢增长。

希达有一次遇见马哈那摩尊者－－最早的五比库之一正在化缘，就邀请他到家中供养。供养后，他接着听马哈那摩说法，听完之后，他就领悟了佛法。后来，他在他的芒果园里兴建了一座精舍，来供养、照顾所有前往该精舍的比库，而殊达玛比库则是常住比库。

有一天，佛陀的两大弟子——马哈摩嘎喇那与沙利子到希达兴建的精舍来。希达在听完沙利子的说法后，即证得三果。他就邀请两人于第二天到家中供养。他也邀请殊达玛，却被拒绝，殊达玛说：「你是先邀请他们两位，才邀请我的。」希达再度邀请时，殊达玛仍然不肯。但是第二天一大早，殊达玛却出现在希达家门口，这时候，希达再次邀请他入内供养，他依然拒绝，并且说自己正在化缘，绝不坐下。可是，当他看见供养的食物时，却嫉妒马哈摩嘎喇那和沙利子，再也无法抑制心中的怒火，就辱骂希达并宣称：「我再也不住在你的精舍了。」说完话后，气匆匆地离开了。

殊达玛后来向佛陀叙说整件事的经过。佛陀告诫他：「你已经打击这位虔诚又慷慨布施的信徒了。你必须回去找希达，确实向他认错　」殊达玛遵照佛陀的教诲去做。但希达却认为殊达玛必须先了解他错误的地方，才愿意接受他的道歉。殊达玛只好又回精舍去，佛陀告诲他：

「修持好的比库不能执着，不能自夸：『这是我的精舍，这是我的地盘，我的信徒等』。比库若执着这种想法，贪爱、贡高之心就会炽盛。」

殊达玛听完佛陀的教诲后，再次前往希达家，这次他们俩人和好如初。几天后，殊达玛就证得阿拉汉果。

赢得众人敬仰的沙马内拉

获得世间利益的方法

和证得涅槃的修行方法绝对不同，

佛陀的弟子应该明白这种道理，

不应该贪恋世间利益，

应该修习出离心(注)

帝沙的父亲是沙瓦提城中名声显赫的人，也经常在家中供养沙利子。所以，帝沙很小的时候，就见过沙利子很多次。七岁时，他就出家，在沙利子的座下为沙马内拉。当他停留在揭达林给孤独园时，很多亲朋好友都携带很多的礼物和供养品来探望他，他却觉得这些探视十分累人。所以，得到佛陀给他的禅观指导后，他就到森林里的一处精舍去。在那里，如果有村民要供养他任何东西，他只说：「愿你幸福，早日解脱生命的苦痛！」然后，就继续精进禅观，也因此，三个月后，就证得圣果。

结夏安居结束后，沙利子、马哈摩嘎喇那和长老比库多人来探视他。村民也趁机请沙利子说法，沙利子予以婉拒，但指定帝沙代为说法，村民则说：「帝沙只会说：『愿你幸福，早日解脱生命的苦痛！』」所以他们要求沙利子另外派别人。但沙利子坚持指定由帝沙说法，帝沙于是开始说法。

帝沙说完法时，晨曦已经初起，沙利子击掌赞叹帝沙精彩的说法，村民也深受感动。帝沙对佛法深入的了解让他们感到惊讶，他们因此庆幸帝沙能住在他们村子里。有些人则对帝沙不早些出来说法感到遗憾。

这时候，佛陀在给孤独园里，透过神通，明白村民不同的感受，就现身来化解村民的误解。佛陀到达村子的时候，村民正在准备供养的食物，村民就趁机供养佛陀。供养后，佛陀告诉村民：「各位都很幸运，帝沙能住在你们村子里。也由于帝沙在此的缘故，我、沙利子、马哈摩嘎喇那、长老比库和其他众多比库才会在此与各位相见。」佛陀的这番话，使村民们明白他们是何其幸运，便不再浪费时间去回想帝沙尚未说法前的往事。

备注：出离有三层意义：

1. 出离群众;

2. 心灵上远离贪爱;

3. 远离缘起法，趣向涅槃。

第六品　智者品

证得阿拉汉果的可怜人

人应该追随会规劝别人过错的智者，

一如追随向导前往埋藏宝藏的地点。

追随智者，较容易开发智慧。(偈166)

罗陀是个又老又可怜的婆罗门，只好寄居在精舍里，做些零碎如割草和清洁的工作。比库们都很尊重他，但当他想加入僧团时，却不愿意接纳他。

一天清晨，罗陀遇见佛陀，就向佛陀报告比库不让他加入僧团的事。佛陀知道他即将证得阿拉汉果，便召请所有的比库来，问他们：「有没有人曾经接受罗陀的服务？」

「佛陀！我记得罗陀曾经供养我一些米。」沙利子答道。

「如果这样，」佛陀接着说：「你是不是应该帮助你的施主解脱世间的苦痛？」

沙利子于是答应剃度罗陀出家，成为比库，从此以后，罗陀就正式加入僧团，并且严格遵守沙利子的教导。几天之后，他就证得阿拉汉果。

后来，佛陀再度来探视比库们，他们向佛陀报告罗陀严格遵守沙利子的教导。佛陀说，比库应该像罗陀一样，遵守教导，如果犯错而受到谴责时，也不可以心生不满。

不守戒律的比库

智者应规劝忠告别人，使人免于犯错；

善良的人爱戴智者，只有恶人憎恨智者。

比库阿湿具，富那婆修和他们的弟子停留在迦罗赖精舍时，为了私人的利益，而栽种了一些果树。同时也违背一些小小戒，使得精舍吵闹不堪，而妨碍其他比库的修持。

佛陀知道以后，派遣沙利子和马哈摩嘎喇那去劝告他们。经过沙利子和马哈摩嘎喇那的劝诫之后，大部份的犯戒比库都改变他们的言行，但也有一些比库竟因此还俗。

顽倔不驯的阐那

不要结交坏朋友，不要与卑鄙的人来往，

应该结交善知识，且与品格高尚的人为友。

阐那是陪伴悉达多（佛陀的俗名）王子离开世俗生活，出家修行时的侍者，当悉达多王子究竟证悟，成为佛陀时，阐那也出家为比库。但尽管身为比库，他却因为自认与佛陀的关系密切而非常顽强、骄慢。他经常说：「佛陀出离世间、出家修行时，只有我一人随侍在旁。但现在，沙利子和马哈摩嘎喇那（出生为婆罗门）却说他们是佛陀的大弟子，而且有权指导我们！」

当佛陀纠正他的行为时，他保持缄默，事后却仍然毁谤、揶揄沙利子和马哈摩嘎喇那两人。佛陀因此几次劝诫他：「阐那！沙利子和马哈摩嘎喇那两人都是卓越的比库，并且善待你，你应该亲近他们，并友善对待他们！」

虽然佛陀多次劝诫，阐那仍我行我素，继续诟病、毁谤沙利子与马哈摩嘎喇那。佛陀说阐那无法立即改过，但等到佛陀入灭后，他就会知所变化。

佛陀入灭的前一夜，唤阿难到床边来，并告诉阿难在他入灭后，默摈阐那，也就是说所有的比库都不要理睬他，也不要邀请他参与任何事。

佛陀入灭后，阐那领教到其他比库对他的态度后，深切后悔过去错误的言行举止，因此向僧团认错和致歉。从此以后，他改变言行，并且在禅修时遵照他们的指导，不久就证得阿拉汉果。

国王和大臣们证得圣果

啜饮正法的人，

内心安详，生活愉快，

智者喜悦圣者所说的正法。 (偈 79)

马哈罽宾那是鸡咕塔瓦提国王。阿娜闍是他的王后。他有很多的大臣协助他治理国家。有一天，国王和大臣外出到公园时，碰见来自沙瓦提城的几个商人。这些商人向国王转述佛法僧三宝，之后，国王和大臣们就出发前往沙瓦提城。

这一天，佛陀透过神通，知道国王一行人正向沙瓦提城来，并且预知他们即将证得阿拉汉果。佛陀就到河边一棵榕树下等他们。后来，国王等人来了，看到树下休息的佛陀和他放出的六色祥光时，就走近佛陀，并且加以顶礼问讯。佛陀向他们说法，听法之后，国王等人就领悟佛法，并出家加入僧团。

王后听说国王和大臣等人前往沙瓦提城后，就召请大臣的妻子们来，她们也跟随国王等人的足迹一起前去沙瓦提城。当她们到达佛陀休憩的地方时，也看见佛陀身上放出的祥光，就向佛陀顶礼问讯。但佛陀运用神通，使她们看不见国王和其他大臣，因为她们如果看见自己的丈夫已经身着黄色袈裟，并且剃除须发时，内心一定会受干扰而无法听佛说法。顶礼问讯后，王后向佛陀请问国王现在何处。佛陀说：「先坐下来，你会看见国王的！」王后和诸位大臣的妻子听说可以看见丈夫，非常喜悦，就安心的坐下来。佛陀于是开始向她们说法。国王和大臣们在听法之后就证得阿拉汉果，而王后和诸位大臣的妻子们则证得初果。这时候，她们看到国王和诸位大臣等新出家的比库，并且认出他们，于是也向佛陀请求，允许她们出家为比库尼。佛陀指引她们去沙瓦提城，她们就依照佛陀的指示前去沙瓦提城，加入尼众僧团，不久也都证得阿拉汉果。

佛陀在这些国王和诸位大臣等新出家比库的护卫下回到揭达林给孤独园。白天或夜晚的休息时分，尊者马哈罽宾那（原来的国王）经常自语：「多幸福啊！多幸福啊！」比库们听见他一天重复好几次说这句话时，就向佛陀报告。

佛陀向他们解释：「马哈罽宾那已经领悟法喜了，所以内心宁静，欢喜过日子，至于他重复所说的话指的是涅槃的喜悦！」

年轻沙马内拉的修行成就

灌溉者引水，箭匠矫直弓箭，

木匠处理木材，而智者调御自己。

磐踶它是沙瓦提城一位著名人物的儿子。他在非常年轻时，就出家为沙马内拉。出家后的的第八天，他与沙利子一齐去化缘，在半路上看见农人引水入农田，他问沙利子：

「尊者！没有心识的水，能够随人意地被导引到任何地方吗？」

「是啊！水可以被导引至任何地方。」沙利子说。

然后他们继续上路。后来，磐踶它又看见制作弓箭的人用火锻烧弓箭，使其笔直。他也看见木匠切割、刨平树木，用来做车轮。这时候，磐踶它内心如是思惟：「如果没有心识的水可以任人导引至任何地方；没有心识且弯曲的竹子可以抚直；没有心识的木材也可以做成有用的东西。那么，拥有心识的我，为什么无法控制我的内心，修行清净止观呢？」

经过这番思考后，他当下向沙利子请求回精舍自己的房间，并深刻观身。诸天神也使精舍和周遭环境保持宁静，协助他禅修。不久，就证得三果。

就在这时候，沙利子正朝磐踶它的房间走去。佛陀透过神通知道磐 踶它已证得三果，只要继续禅修下去，马上就可证得阿拉汉果，所以佛陀决定要阻止沙利子进入磐踶它的房间。佛陀就走到磐踶它的房门口，询问沙利子一些问题，使他无法进入房间。磐踶它才能证得阿拉汉果，这天正是他出家的第八天。

佛佗说：「当一个人精进修行时，甚至天神们都会来护持，我个人就亲自在门口阻止沙利子进入磐踶它的房间，如此，磐踶它才能证得阿拉汉果。」

(请参考故事「殊卡沙马内拉」)

固若磐石

如同坚固的石头不为风动，

智者也不为毁誉所动。

跋提是揭达林给孤独园的一位比库。由于个头矮小，大家就以「矮个儿跋提」称呼他。甚至有些年轻比库经常拉他的鼻子、耳朵或拍他的头而嘲笑他：

「大叔，你好吗？快乐吗？比库的生活你烦不烦啊？」

但跋提心地非常善良从不生气、也不回嘴。事实上，他的内心和神情都十分宁静安祥。

佛陀知道跋提的耐心时，就说：

「阿拉汉永不发脾气，不苛责别人，也不瞋恨他人。阿拉汉就像一座山，山不为风所动，阿拉汉也不为毁辱所动！」

这时候，其他的比库才知道跋提已经证得阿拉汉果。

辱骂比库的女人

如同深潭的水，清澈安静；

智者听闻佛法后，内心清净。

玛她是一位虔诚的女信徒。她的女儿坎南嫁到别的村子去。有一次，由于坎南回娘家已经有一段日子了，她丈夫就差信来要她回去。坎南的母亲因为要做糕饼给女婿，就要她过几天再回去。

第二天，玛她做了几个糕饼，但有四个比库来化缘，她就把所做的糕饼全部供养他们，坎南只好再留下一天，但连着三天玛她都把糕饼供养比库。因为这缘故，坎南的丈夫就另行再娶。坎南从此痛恨所有的比库，认为比库毁了她的婚姻。每次遇见比库，就予以辱骂、毁谤。后来，所有的比库就远离她家。

佛陀知道这件事后(注)，就到坎南家去，并问她：

「比库是否只取供养的食物，还是拿走不是供养的食物？」

坎南回答说，比库只取供养的东西，并且说：「比库们没有错，错在我自己。」她承认自己的错误，请求佛陀的宽恕，并进一步顶礼。佛陀就向她说法，坎南闻法之后证得初果。

回精舍的路上，佛陀碰见巴谢那地王，就把坎南的事告诉国王，国王问佛陀，她是不是已经知道自己错了，并且明白佛法。佛陀回答道：「我已经教导她佛法，她也因此法喜充满。」

国王向佛陀保证，会让坎南今生衣食富足。国王回去后，就叫坎南来，并宣称：「谁能妥善照顾我女儿－－坎南的人，可以收养她。」这时候一位大臣就认她为螟蛉女。这大臣告诉她：「你要供养多少，就供养多少！」从此以后，坎南每天供养所有到她家化缘的比库。

佛陀知道坎南慷慨布施时，说道：「比库们！坎南纷扰杂乱的心在闻法后已经变得清澄、祥和了。」

备注：因为这件事故，所以佛陀建议比库不要向女施主化缘。

智者不为得失所动

智者不执着世间，不与闻诸爱欲，

不论遭遇苦或乐，智者不忧不乐。

有一年，佛陀和众多比库在某一婆罗门的邀请下，到鞞兰若结夏安居。当他们到达时，这婆罗门受魔波旬的影响，却不护持佛陀等人。当时又是饥荒，鞞兰若的百姓只能在佛陀及众弟子外出化缘时供养极少数的食物。面对这种困境，马哈摩嘎喇那恳求佛陀允许他运用神通前往别人无法到达的地方去带食物回来，但为佛陀所拒绝。尽管情况如此困难，所有的比库并不颓丧，仍然满足于马商每天供养的少许谷物。

结夏安居结束后，佛陀等人在通知该婆罗门之后，就打道回揭达林给孤独园。沙瓦提城的人喜悦地欢迎佛陀和众多比库回来，并供养他们。

这时候，有一群人由于比库们的慈悲，而留在精舍里。这群人每次贪心地吃完比库剩下的所有食物后，就只知道睡觉，一旦醒来时，又只知道到河边去跳呀叫呀、打打闹闹地嬉戏。不管在那里，他们都行为不检，无所事事。

有一天，比库们互相讨论这群人难以驾驯的行为：「在鞞兰若时，由于饥荒，他们还相当恭敬有礼，举止也合乎规矩。现在食物充足，他们就行为不检了。」

这时候，佛陀听见众人议论的话题，就说：「愚痴的人在诸事不顺遂时，满心哀愁，神情沮丧，一旦事事如意时，则又雀跃不已。这就是愚痴人的特性；智者则不因生命中的得失而动摇心志。」

解脱要靠自己

智者不会因为自己的利益或别人的利益而造作恶业，

智者也不会为了求子、财富或谋国而造作恶业，

真正的智者不应该以非法手段追求成功，

唯有如此，才是有戒行、智慧、正直的智者。(偈84)

昙弥夫妇住在沙瓦提城。有一天，他告诉怀孕的妻子说，他想出家修行，他妻子请他等孩子出生后再出家。孩子诞生后，他又向妻子重提这件事。她又要他等孩子会走路时再出家。他自忖道：「要求妻子同意我出家是无益的，我应该自己努力，解脱轮回的苦痛。」心意已定后，他就迳自出家为比库，并且依佛陀给他的禅观指导精进修行，不久就证得阿拉汉果。

几年后，他回到里，向妻子和孩子传授佛法。他的孩子也因此出家并且证得阿拉汉果。这时候他太太心想：「既然我丈夫和孩子都出家，我最好也出家修行。」就这样，她也出家修行，同样证得阿拉汉果。

有一次，在比库聚集的场合，有人告诉佛陀关于昙弥出家修行并引导全家人修行也证果的事。佛陀说：「比库们！智者不会为了追求自己或别人的利益，而造作恶业以获取财富与成功。相反的，智者只知理解、奉行佛法而自行从轮回中解脱出来。人只能自己努力，解脱生死轮回，而无法依赖别人。」

只有少数人证得涅槃

到达彼岸(涅槃)的人少，其余的人都在此岸徘徊。 (偈85)

信受奉行佛法的人，去除贪欲，

可以到达难以抵达的彼岸。 (偈86)

有一次，沙瓦提城有一群人集体供养众多比库，并安排其中一些比库们彻夜说法。但听法的观众中有些人无法熬夜，早早就走了，有些人虽然整夜坐着听法，但大部份的时间，却无法集中精神，只是半醒半睡的度过。只有少数的人专心闻法。

第二天，比库们告诉佛陀昨天的事，佛陀说：「大多数的人都执着世间，只有少数的人能到达彼岸（证得涅槃）。」

佛陀接着提醒比库们要时时警觉，正念现前，只有自觉精进学佛法的人才能究竟解脱烦恼，证入究竟喜悦的涅槃。

从黑暗趣向光明

智者远离贪爱，以涅槃为目的，

不作黑法(注)，勤修白法，

追求凡人不喜欢的寂静、出离与涅槃。

智者割舍欲爱，无所执着，涤除心中所有的烦恼 (偈87/88)

正念现前，修习七觉支，同时去除一切欲爱的人，

烦恼已断，今生就能证得涅槃。 (偈89)

在高沙喇国结夏安居后，一群比库向佛陀请教禅修的事宜。佛陀就告诫他们要放弃欲乐和对世间的执着，如此才能趣向涅槃。

备注：「黑法」：即十种恶业。

第七品　阿拉汉品

佛陀和名医耆域

不再生死轮回，不后悔，

解脱一切，自由自在，

断一切系缚(注1) 的人(注2)，

没有任何贪欲。

迭瓦达答（提婆达多）曾经多次试图谋害佛陀。其中一次是自灵鹫山顶上推下大石，企图砸死佛陀，但巨石堕落下来时，撞到山崖。破裂的碎片打中佛陀脚的大姆指。佛陀因此被人护送至耆域在芒果园内的精舍 (注3)。名医耆域为佛陀敷药并且包扎伤口。之后，耆域就进城去治疗其他的病人，但答应在傍晚前赶回来，将包扎拆掉。当天晚上，耆域要回去时，却发现城门已经提早关了，而无法回去照顾佛陀。这令他很懊恼，因为包扎若不及时拿掉，病情会加重。

当天晚上，佛陀判断耆域无法回来，就要阿难协助他把包扎拿掉，却发现伤口已经痊愈了。第二天早晨，耆域赶回来时，问佛陀昨天晚上是否感觉剧痛和不舒服呢？佛陀回答说：「耆域！证悟成为佛陀以后，我就具足随时都可以止息苦痛和忧愁的能力。」佛陀接着解释解脱圣者的心性。

（注１）有四种系缚：贪、瞋、戒禁取和见取 。

（注２）即阿拉汉 。

（注３）精舍启用典礼之后，耆域就证得初果。佛陀在他的建议之下，吩咐比库要适当 运动，如打扫和走路等。《耆域经》记载佛陀对食肉的看法，该经就是佛陀对耆域的说法。

阿拉汉不执着

正念现前的人精进修行，如同天鹅飞离沼泽，

他们不乐在家 (注1)，而正信出家。(偈91)

佛陀和众多比库有一年在王舍城结夏安居。安居结束前约两星期的时候，佛陀预先告诉比库，安居后要离开王舍城，要比库们预做准备 (注2)。有些比库便开始缝制新袈裟并加以染色，有些人则洗涤旧袈裟。但当比库们看见马哈伽沙巴尊者也在洗袈裟时，心中想着：「王舍城里里外外有非常多信徒仰慕马哈伽沙巴尊者，并且供养一切所需的物品。这种情形下，马哈伽沙巴却要追随佛陀，离开他们，这样做对吗？」

十五天后，在离去的前夕，佛陀认为可能有一些供养典礼仪式、比库剃度和丧礼等事情，所以比库全部离去是不恰当的，因此决定要一些比库留在王舍城，并要马哈伽沙巴留下来带领他们。马哈伽沙巴尊者及其它几位年轻比库就因此留在王舍城。

听到马哈伽沙巴尊者要留下来的消息时，其他比库就说：「果然不出我们所料，马哈伽沙巴尊者要留在王舍城。」佛陀告诫他们：「比库们！你们认为马哈伽沙巴是执着王舍城的信徒和他们的供养吗？你们错了！马哈伽沙巴是奉行我的指示才留下来的，马哈伽沙巴不执着一切事物！」

注１：阿拉汉行脚各地，而不执着特定的地方，因为阿拉汉没有“我”和“我所”的观念。

注２：诸佛会事先通知比库们，是否会与他们一同外出化缘，如此，比库们才有时间准备。

储藏米谷的比库

阿拉汉不积聚 (注1)，进食时如实知进食的意义 (注2)。

阿拉汉以解脱为修行的目的，解脱即是空、无相 (注3)。

阿拉汉不轮回，如同鸟在天空飞，踪迹不可觅。 (偈 92)

贝拉斯沙尊者到村子里去化缘后，在回精舍的半路上，稍事停留并且吃完供养的食物。然后，他又回村子去化缘，直到化到足够的食物，他才返回精舍去，把米谷加以干燥，然后储藏起来。这样子，他就不需要每天都去化缘了，所以每隔几天，当他出禅定时，只要把预存的米重新泡水后就可以再吃了。其他比库对他储藏食物的做法很不以为然，就向佛陀报告。佛陀明白，其他比库若也跟进贝拉斯沙的做法，就会泛滥误用，所以禁止比库们储藏食物。佛陀更忠告比库们要保持简单纯朴的修行生活，不要有任何的物质束缚。

至于贝拉斯沙本人，一来他储藏食物是在不可以储藏食物戒律制定之前，再者，他这么做，不是由于贪心，而是想节省时间来禅修，所以佛陀就宣称贝拉斯沙是无辜的，不必接受处罚。佛陀更进一步解释说，阿拉汉不储藏任务东西，同时，阿拉汉进食时，具有正确的观照。

注１：积聚有二种：「业」和「四食」的积聚。「业」积聚会使人不断轮回。而「四食」积聚虽是生命的必须，但可能妨碍精神修持。

注２：根据论，阿拉汉在进食时，应正念现前，具足三种食观：

1. 知遍知：　确实明白食物的意义。

2. 审察遍知：确实明白食物的卑微。

3. 断偏知：　灭尽进食的欲乐。

注３：涅槃是苦的解脱。因为不再贪瞋痴所以也称之为「空」，而不是说一无所有或一切断灭。涅槃是积极的，超越凡俗的境界，无法用世俗的文字加以叙述。涅槃是无相的，因为不再有贪的形相。阿拉汉在生前就证得涅槃而领略涅槃的喜悦。说阿拉汉死后仍然存在或不存在都不正确，因为涅槃既不是常见也不是断见。涅槃时，没有任何东西是永恒的，而且，除了爱欲之外，没有任何寂灭。阿拉汉在今生即证得涅槃而领略无上的涅槃喜悦。

阿奴卢塔比库和女天神

　　阿拉汉的诸漏已尽，不执着饮食，阿拉汉以解脱为修行的目的，解脱即是空、无相。

阿拉汉的行境如鸟飞过天空，无迹可寻。 (偈 93)

阿奴卢塔比库有一天在找寻废弃的布料来做袈裟，因为他的旧袈裟已经破损不堪了。女天神闍邻尼——他前世的妻子看见他正在找布料，就找了三块好布料，放在垃圾中比较明显的地方。阿奴卢塔因此找到这三件布料，就带回精舍。佛陀和众多比库也回到精舍，一起帮他缝制袈裟。

这时候，闍邻尼也化身成年轻的女子，到村子来。当她听说佛陀和比库也来到精舍，协助阿奴卢塔缝制袈裟时，就鼓吹村民用美味的食物供养，结果供养的食物比实际需要的超出很多。其它比库看见多余的食物，就说：「阿奴卢塔应该要他的亲朋和信徒供养足够的食物就好了。当然了，他可能想要炫耀他有这样多的信徒！」

佛陀劝诫他们：「比库们！不要以为阿奴卢塔向他的信徒要求供养米粥和其它的食物。他什么也没有要求。今天早上，这些过多的供养，是一位天神鼓吹的结果。」

沙咖天帝敬重马哈咖吒那尊者

诸根寂静的人，如善御者驯服的马匹；

没有我慢和欲漏的人，诸天也仰慕。 (偈 94)

有一次，结夏安居结束日，正是月圆的日子。沙咖天帝率领众多天神前往维沙卡兴建的东园鹿子母讲堂向佛陀顶礼问讯。僧团中的马哈咖吒那尊者因为在遥远的阿槃提结夏安居，所以尚未返回精舍。其他人就为他保留了空位子。当沙咖天帝以鲜花和素香向佛陀顶礼问讯时，看到保留给马哈咖吒那尊者的位子，他说多么希望尊者也在精舍里接受他的礼敬。这时候，马哈咖吒那尊者突然出现，沙咖天帝欢喜异常，立刻献上鲜花致敬。

比库们对沙咖天帝崇仰马哈咖吒那尊者的举动大受感动，有些比库则认为沙咖天帝偏心。佛陀就向他们说：「天人敬重所有克制欲乐的人。」

比库控诉沙利子

阿拉汉犹如大地，耐心具足，若受人刺激，也不愤怒；

阿拉汉虔诚坚定，一如因陀揭罗 (注1)；

阿拉汉内心安祥清净，如无污泥的池塘，不再生死轮回。

结夏安居结束时，沙利子（舍利弗）正准备与其它比库一同外出。有位对沙利子怀有怨懑的年轻比库却向佛陀抱怨说，沙利子辱骂，鞭打他。佛陀就请人召请沙利子来解释，沙利子不辩别自己的清白，却说：「世尊！坚定持戒并且观身的比库，若有对不起其它比库的行为，怎么可能不道歉，就迳自出外去呢？我像大地一样，花卉绽放时，没有任何喜悦的感觉，垃圾与粪堆积在上面，也不愤怒。我也像门垫、乞丐、断脚的公牛一般，对污秽的血肉之躯感到厌恶，不再执着于它。」

沙利子谦虚地说完之后，犯错的年轻比库深感愧疚，承认自己指控沙利子的错误。佛陀建议沙利子接受年轻比库的道歉，免得年轻比库将来受业报。年轻比库就恭敬地恳求沙利子宽恕。沙利子也诚挚的原谅他，并且重述如果自己有任何不对的地方，也请他能原谅 (注2)。

所有在场的比库都赞叹沙利子，佛陀说：

「比库们！像沙利子这样的阿拉汉不怀任何愤怒和瞋心。如同大地和门柱一样的耐心、宽容和坚定，他的内心永远祥和、清净。」

备注：

1. 因陀揭罗，是在大门中间安放一坚固的石头，作为关门时放门橛用的。另一种说法认为它是沙咖天帝的柱子，在进城的地方安立一大而坚固的柱子，以象征因陀罗（印度守护神）之所在。

2. 沙利子和马哈摩嘎喇那（目犍连）尊者是佛陀的两大弟子，佛陀指派他们担任僧团的指导人，佛陀建议所有的比库尊敬他们如同父与母。

一眼失明

阿拉汉的身口意清净；

阿拉汉智慧具足，究竟解脱，究竟寂静，

不受生命中的得失左右。

有一位七岁的男孩，由于父亲殷切的盼望，而出家为沙马内拉。剃度之前，男孩先得到一个禅观指导。剃度时，他专注禅观，也因为这禅观和前世的善业，剃度之后，他就证得圣果。

后来，帝沙尊者在沙马内拉的陪同下，出发前往沙瓦提城，准备向佛陀顶礼。

半路上，他们暂宿某一村落的精舍。当天晚上帝沙入睡后，沙马内拉却彻夜坐在帝沙的身边未眠，只在接近清晨的时候，稍为睡卧一会。

第二天一大早，帝沙认为该是摇醒沙马内拉的时候了，于是用扇子摇醒小沙马内拉。但不幸的，扇柄却打伤了他的一只眼睛。小沙马内拉急忙用单手遮住受伤的眼睛，出去打水，准备给帝沙尊者洗脸，并清洗精舍的地板等。

但当他单手捧水给帝沙时，尊者告诫他，服务别人时，应该用双手。这时候，尊者才发现小沙马内拉的一眼已经因为自己的疏忽而失明了。剎那间，尊者明白小沙马内拉实在是一位高贵的人，他深感歉疚，谦虚地向小沙马内拉道歉。但小沙马内拉告诉他，这既不是尊者错，也不是他自己的错，而是业报。小沙马内拉更请尊者不要因此难过，但尊者却无法忘怀这件不幸的意外。

后来，他们继续上路，终于抵达佛陀停留的沙瓦提城揭达林给孤独园。佛陀知道路上所发生的事，就说：

「阿拉汉不与人动气，阿拉汉克制感官的冲动，内心究竟宁静、安祥。」

只靠信仰无法证得涅槃

阿拉汉自证涅槃而不轻信；

阿拉汉不再生死轮回，不再造业，

断除所有的贪欲；阿拉汉是无上士。 (偈 97)

某一村子的三十名比库前往揭达林给孤独园向佛陀礼敬。佛陀知道他们证得阿拉汉果的机缘已经成熟，就请沙利子来，并且在他们面前问沙利子：「沙利子！你相信观身能证得涅槃吗？」

「世尊！关于观身而证得涅槃这件事，我并不只因为信仰佛陀 (注) 就相信这种说法，只有未亲身证得涅槃的人才会接受别人这种说法。」很多比库不明白沙利子话中的涵意，而在内心想着：「沙利子至今尚未放弃错误的见解，直到此刻，他仍未信仰佛陀。」

佛陀就解释说：「比库们！沙利子的意思十分清楚：『他承认观身可以证得涅槃，但他接受的原因，是由于他个人的亲身体证，而不只是因为佛陀或其他人如是说的关系。』事实上，沙利子信仰佛陀，沙利子也相信善恶业报。」

（注）佛教中的信仰来自对真理的正确认知和了悟，而不是因为害怕神或者追求情感的满足，当内心不再动摇时，才是真正的信仰。佛教不认可盲目的信仰和狂热的宗教信仰。

沙利子尊者最小的弟弟

不管是村落或林间，平地或丘陵，

阿拉汉居住的地方，一切安乐。 (偈 98)

离婆达是沙利子（舍利弗）最小的弟弟，也是兄弟中唯一没有出家的人。他的父母根据当时的习俗，急着要他赶快结婚。所以在离婆达还很年轻时就安排他和一年轻女子成亲。婚礼当天，宾客中有位高龄一百二十岁的女士，离婆达看见她时，就明白世事不离生、老、病、死的变化，于是决定像长兄沙利子一样出家。他就离开家庭，直接到一处有三十位比库的精舍去。而沙利子已经事先请求这些比库，如果离婆达提出愿望时，就让他成为沙马内拉，离婆达因此顺利成为沙马内拉。

这些比库给离婆达一个禅修的题目，他于是离开精舍到遥远的林子里去禅修。结夏安居结束时，离婆达就证得阿拉汉果。这时候，沙利子请佛陀允许他去见离婆达，佛陀说他也要去。所以，佛陀、沙利子、尸婆离和诸位比库就一齐前去探视离婆达。

这段路程很长，而且路况不佳，人烟也很少，但天神们供应了所有的必需品。离婆达知道佛陀要来，也预先安排。他运用神通，为佛陀造了一座特别的精舍，并为其他比库安排适当的居处，使众人在停留期间能够安住。

诱惑比库的妓女

林野寂静处，世人所不爱；阿拉汉远离欲乐，欢喜安住林野寂静处。

有一位比库得到佛陀给他的禅修题目后，到一处老旧的花园去禅修。当他正在禅修的时候，一位生性多疑的女子也来到这里。却见四下无人，只有一位比库结跏趺坐，就想到：“我要使这比库心思迷惑！”她于是走到比库面前，反反复复地把自己的内衣退下，穿上；弄散头发，四处摇曳再予以系好；而且鼓掌，放声大笑。因为她的放浪形骸，使得这比库全身思绪起伏，激荡不已。

“这究竟是怎么回事？”他迷惑了。

这时候，佛陀在精舍里，心中记挂着这位比库禅修的进展，就透过天眼而看见那女子的邪恶行为正困惑着该比库。佛陀透过神通向该比库说：“比库!追寻欲乐的所流连的地方没有喜悦可言。没有激情的人所聚集的地方则充满喜悦！”佛陀并且放光，示现在比库面前，向他说法，这比库因此证得阿拉汉果。

第八品　千品

行刑者的命运

诵毫无义理的千句话，不如诵一句有法益的话，

听闻之后，可以使人寂静。 (偈 100)

坦巴达提卡担任政府行刑者的任务届满五十五年后正式退休。在担任行刑者之前，他曾经是一名小偷。退休后有一天，他到河中去沐浴，并且携带特别的食物回家。回家后，正要享受这份美味时，却看见刚出禅定的沙利子站在门口，这时候他心里想着：「我这一生，都在行刑处决小偷，现在我应该供养这位比库。」所以就邀请沙利子进入屋内，并尊敬地供养食物。

供养后，沙利子向他说佛法。但坦巴达提卡却无法集中心思听讲，因为他的心思受到过去担任行刑人时种种往事的干扰。沙利子明白他的困扰，为了导正他的心念，就机敏地问他是否出于愤怒、仇恨而行刑？或只是执行公务而已。坦巴达提卡回答说，他只是接受国王的命令，自己没有任何杀人的恶意或愿望。

「既然如此，你有何罪过可言！」沙利子说。

沙利子的说法让坦巴达提卡内心较为宁静，就请沙利子继续说法。这时，他专心闻法，更具耐心与理解力。闻法后，他恭送沙利子走了一段路，然后独自回家，但却意外丧生。

当天傍晚，佛陀抵达比库的聚会时，比库们告诉佛陀有关坦巴达提卡的恶讯，并请问他往生何处。佛陀说，虽然坦巴达提卡今生造恶业，但后来领悟佛法，所以往生都西答天。比库们却怀疑，一个造做恶业的人，怎么可能只听闻一次佛法后，就获得如此殊胜的法益。佛陀向他们解释说，时间长短不是问题，如果能够正确理解的话，即使一句法语也可以带来莫大的法益。

证阿拉汉果最快的方法

诵毫无义理的千句偈语，

不如诵一句有法益的偈语，

听闻之后，使人趣入寂静。 （101偈）

一群商人共同搭船出海，不幸发生海难，除了一人以外，所有人都丧生了。这唯一活命的人抓住一片木板，最后漂流到输帕罗卡港。上岸后，他用一片树皮遮住身子，坐在人们可以看得见的地方。有些过往的行人给他食物，有些人则以为他是圣者，而向他致敬。另外有人给他衣服穿，但他却不接受，因为他害怕穿上衣服以后，人们会降低对他的敬意。同时，有些人认为他是阿拉汉，他也就自以为是阿拉汉。因此，人们称呼他「婆酰迦达如斯亚」。

大约在这时候，他某一世的朋友马哈布拉玛看见婆酰迦误入歧途，觉得引导他回正道是自己的责任，所以在晚上时候，马哈布拉玛就去找婆酰迦，并告诉他：「婆酰迦！你还不是阿拉汉，更重要的是，你还没有成为阿拉汉的德行。」婆酰迦听完朋友的话，抬起头来：「是啊！我必须承认，正如你所说的，我不是阿拉汉。我现在明白自己犯了大错。但是，究竟在这世间上，谁是阿拉汉？」马哈布拉玛就劝告他去沙瓦提城，请佛陀助他一臂之力。

婆酰迦明白自己犯了大错，非常沮丧，就直接到沙瓦提城去见佛陀。后来，他看见佛陀和比库们正在化缘，就很恭敬地跟上去，请求佛陀教他佛法，佛陀告诉他，现在正在化缘，不是说法的时间。

「尊者！没有人了解你我生命中的危险，所以请教我佛法吧！」婆酰迦继续恳求。

佛陀知道婆酰迦的程度无法了解佛法，而且，婆酰迦刚才长途跋涉，骤然得遇佛陀，内心正雀跃不已，所以无法立刻接受佛法。佛陀不愿在这种情况下立即向他说法，而希望等他内心平静下来时，再向他说法，他也才能心领神会。但婆酰迦仍固执的恳请，佛陀只好站在路上对他说：

「婆酰迦！当你看东西的时候，就只看见那件东西；听声音的时候，就只听见那声音；闻、尝、触任何东西时，就只是闻、尝和触那东西；想事情时，就全神想那件事情。」

婆酰迦如法奉行，同时因为全神贯注，他的过去善业现前，而证得阿拉汉果。他于是恳请佛陀允许他加入僧团，佛陀要他先准备三衣、钵和比库必备的东西。但当他出去筹备的时候，却被一只动物攻击致死。后来，佛陀和比库进食完毕后，在路上发现婆酰迦的尸体。佛陀要比库们把他的尸体火化，把遗物供养在浮图中。

回到揭达林给孤独园时，佛陀说婆酰迦已经证入涅槃。佛陀并且说婆酰迦是最快证得神通的人。比库对佛陀的说法感到困惑，就问佛陀，婆酰迦在何时、如何证得阿拉汉果。佛陀说：「婆酰迦在路上听我说法时，就证得阿拉汉果。」比库却怀疑怎么可能只听几句法语就能证得阿拉汉果。佛陀说：「法句或说法时间的长短与证果快慢无关。」

嫁小偷的富家女

唱诵毫无义理的百句偈语，

不如唱诵一句法句，

听闻之后，使人内心宁静。 (偈 102)

在战场上战胜百万雄狮的人，

不如克己者，

才是最尊贵的胜利者。 (偈 103)

拘达娜是沙瓦提城里一位富翁的女儿，一直过着平静、深居简出的日子。但是有一天，她看见一位将要被处决的小偷时，剎那间就爱上他了。从此以后她拒绝吃饭，除非能嫁给他，否则她也不愿活下去。

拘达娜的父母只好向国王的官员行贿，换取小偷的生命，然后将她嫁给他。虽然她非常爱他，但他却只爱她的财富。有一天，他说服她把所有的首饰装戴在身上，然后告诉她，他想供养山灵，答谢它们在他生命危险的时候拯救他。说完后，他就带她往山顶上走去。但是他们抵达山顶时，他却说要杀了她，以便占有她的首饰。她恳求他只拿走首饰，而饶她一命，但他悍然拒绝。这时候，她明白若不除去他，自己非死不可，所以必需谨慎、机智应付。她于是告诉他，既然他们只能再相处几分钟，她想最后一次向他顶礼，说着，她就绕着他缓缓的走，并趁机从他的背后把他推下山去。

住在山顶的天神目睹整个事件的过程后，鼓掌赞许她的作为，并且说：「不只男性有智慧，女性也能具足智慧，并且在今生今世就展现智慧！」

经过这件事情后，她不想再回家了，就把所有的首饰挂在树上，然后一个人到处流浪，也不知道究竟该到那里去。后来，她碰巧来到女游行外道居住的地方，就成为她们其中的一员。她们教她所有的诡辩技巧。由于聪颖，她在很短的时间内就完全掌握其中的诀窍。这时候，这些女游行外道就告诉她四处去云游，她们也告诉她，如果有人能够回答她的所有诘问，就拜此人为师。从此以后，她就到国内所有地方去云游，公开向所有的人挑战。很多著名的人士接受她的挑战，但没有人驳倒她。

最后，她来到沙瓦提城。进城之前，她一如往常，把一只树枝插在一土堆上，公开挑战所有人。沙利子尊者接受她的挑战，她询问沙利子非常多的问题，而沙利子也一一加以解答。问完之后，轮到沙利子发问，他只问她一句话：「“一”是什么？」(注1) 她却张口结舌，无法回答，就央请沙利子解释它的涵意。沙利子建议她先出家为比库尼，她也信守诺言地服从沙利子的建议，正信出家为比库尼，并且精进奉行沙利子的教导，而在几天之内就证得阿拉汉果。

后来，有些比库针对此事请教佛陀：「拘达娜比库尼真的可能在只听闻少许的法义就证得阿拉汉果吗？」

佛陀说：「比库们！不要以多少来判断法义，一句法义比一百句毫无意义的言语更发人深省。」

注１：众生只需要一件东西来维持生命：食物 。

赌博的得失

信受奉行佛法的人，去除贪欲，可以到达难以抵达的彼岸。

克服自己，胜过征服他人；

天神、乐神、魔波旬或梵天都无法战胜克己节制的人 (偈104/105)

有一位婆罗门告诉佛陀：「尊者，我认为你只知有法益的修行，对无益的事一无所知。」佛陀说他也了解无益且有害的事。佛陀就列举六种会消耗财产的行为：

(1) 太阳高挂了才起床 (2) 疏懒成性 (3) 残暴 (4) 沉溺毒品(尤其指酒) 而昏醉迷糊 (5) 在惹人怀疑的时间内，独自在街上闲逛 (6) 邪淫。

佛陀接着问这婆罗门如何维生，婆罗门回答说以赌博维生 (注)。佛陀再问他输赢情形，当婆罗门回答说有输有赢时，佛陀说：「在赌博中获胜，无法与克服烦恼的成就相比。」

备注：在《败亡经》中，佛陀说赌博是造成人堕落的原因之一。

往生梵天的方法

与其百年间每月供养成千上百的祭祀，

不如顷刻之间供养修行的人，

如是供养，胜过百年的祭祀。

沙利子的叔叔是一位婆罗门，有一次，沙利子问他，有没有做过任何的功德。他的叔叔回答说，他每个月供养裸身的苦行者，希望将来能往生梵天。沙利子告诉他说，他的老师们并不了解往生梵天的方法。说完后，沙利子更引领叔叔去见佛陀，并请求佛陀开示确实可以使人往生梵天的佛法。

佛陀向沙利子的叔叔说：「供养一汤匙的食物给真正的圣人，比你供养那些不值得供养的人更好。」

火祭不究竟(注)

在林中火祭百年，不如顷刻之间供养修行的人，如是供养，胜过百年的火祭。(偈107)

沙利子的侄子是一位婆罗门。有一次，沙利子问他，有没有做过任何的功德。他的侄子回答说，他每个月都在火祭中牺牲一只羊，期望将来能往生梵天。沙利子告诉他说，他的老师们一直给他错误的教法，他的老师们根本不知如何往生梵天。

然后，沙利子引领侄子去见佛陀，佛陀就教他确实可以往生梵天的佛法，并告诉他说：「顷刻之间，顶礼真正的圣人比火祭牺牲一百年好。」

注：「火祭」在当时的伊朗和印度相当流行。部份人认为火是神祇之一。有些人认为透过火祭，他们可以讨好神祇，而得到赐福和保护。另外，动物祭祀和在恒河中沐浴也很普遍。佛陀是当时唯一指出这些方法都是无益的宗教师 。

用动物祭祀的婆罗门

世间人为追求功德，

而在节庆时布舍与供养，

所得到的功德，

不如礼敬圣者的四分之一。

有一次，沙利子问一位婆罗门的朋友，有没有做过任何的功德，他朋友回答说，他长久以来都提供大量的祭祀牺牲，希望来生能往生梵天。

沙利子告诉朋友说，他的老师们一直教导他虚幻的希望，他的老师们根本不知道往生梵天的方法。沙利子就引导他去见佛陀，请佛陀教他往生梵天的方法。

佛陀说：「婆罗门，即使仅是顷刻间顶礼圣者，也比整年度所供奉的大大小小祭祀牺牲，要来得好。」

佛陀保护男孩

经常礼敬年高德劭的人，四法增长：

长寿、美貌、幸福和力量。 (偈 16)

从前，有两位隐士共同居住在一起，并且一起修习苦行多年。后来，其中一位还俗，并且结了婚。当他的儿子出生后，他们夫妻两人便带着儿子去拜访仍在苦行的隐士。这隐士看见他们时，对他们说：「愿你们长命百岁！」但却对男孩不说任何好话。他们十分困惑，问隐士为何对孩子保持沉默。隐士告诉他们这孩子只能再活七天，虽然他无法拯救孩子，但佛陀可能有办法。

他们就带着孩子去找佛陀。当两人向佛陀顶礼问讯时，佛陀也只说：「愿你们长命百岁！」而无言以对他们的孩子。佛陀知道男孩来日无多，为了防止孩子夭寿，佛陀吩咐他们在家门前搭起帐蓬，然后把孩子放在蓬内的床上。佛陀也派遣几位比库前去念诵「护经」(注)七天。第七天，佛陀亲自来到帐蓬，天神们也来了。这时候，一只恶魔也在门口等待机会要夺走男孩的生命，但众多天神继续来临，恶魔只好后退，让出位子给天神们，结果，它只能站在离男孩很远的地方。

那天晚上，比库们彻夜念诵护经，男孩也因此获救。第二天，男孩被人家从床上抱起来向佛陀致敬意，佛陀对男孩说：「愿你长寿！」有人问佛陀，这孩子能活多久，佛陀说一百二十岁。因此人们就称呼这孩子为亚育瓦达那（意思是长寿的孩子）。

男孩长大后，和他的朋友和信徒在国境内到处参访。有一天，他们抵达揭达林给孤独园时，园里的比库们认出他来，比库就问佛陀说：「有没有办法使众生长寿？」

「尊敬崇仰老者和智慧与德行兼备的人，可以让人得到长寿、美貌、幸福和力量。」

注：「护经」是宗教偈语或经，如《慈经》或《宝经》，常常被唱诵以求保护，防止受伤害。

沙其卡沙马内拉的奇迹

若长命百岁，但破戒，放逸，

不如持戒，修禅定一天。 (偈 110)

有一天，三十位比库各自从佛陀得到禅修的题目后，到远离沙瓦提城的一个大村落去。这时候，茂密的森林中有一群抢匪要用活人去供养森林的守护灵，他们就到林子里的精舍去，命令比库们交出一位比库，做为祭祀的牺牲。每一位比库，不管年龄大小，都愿意牺牲，其中有一位小沙马内拉沙其卡，他是受沙利子指派前来的，虽然仍是稚龄孩童，但由于累世以来积聚了众多善业，他已经证得阿拉汉果。他透露说他的老师——沙利子预知这次行程会有危险，所以特意安排他陪同其他比库一起来，而且他应该随抢匪去。其他比库听他这么一说，虽然很勉强，但他们对沙利子深具信心，便同意由小沙马内拉随抢匪去。

抢匪的祭祀准备就绪后，抢匪头目就高举着剑，朝小沙马内拉重重击下，小沙马内拉这时候正在禅定中，结果剑不仅没有砍伤小沙马内拉，反而弯曲变形。头目就另外换一把剑，再砍下去，这次整柄剑向上直弯，也同样不能伤到小沙马内拉的一根汗毛。这两次的异常现象让抢匪头目震惊不已而放下剑，并且向小沙马内拉下跪，请求原谅。其他抢匪全都讶异不已，也一齐认错。他们要求能够追随小沙马内拉修行，小沙马内拉便答应了他们的请求。

小沙马内拉就在这些新比库的陪同下回林子的精舍去，其他比库看见他回来都很高兴，也松了口气，大家就回揭达林给孤独园向他们的老师沙利子礼敬。之后，他们去见佛陀。佛陀告诫他们：「比库们！即使长命百岁但犯下抢夺、偷盗或种种罪行，生命就毫无意义；德行具足的活一天比污秽的百年岁月更有价值 。」

乔达那尊者和抢匪们

若长命百岁，但愚痴、放逸，

不如具足智慧且修禅定一天。

乔达那尊者从佛陀得到禅观的题目后，到森林中去禅修，并且证得圣果。证得圣果后，他出发回精舍去向佛陀顶礼问讯。路上，他停下来稍微休息一下，就坐在石板上，而进入禅定。这时候一群刚打劫村子的抢匪们也来到他休息的地方。他们误以为他是个树桩，就在他身上周围放置他们抢夺来的赃物。第二天，天亮时，他们才发觉原来他是活生生的众生，但他们却又错以为他是恶魔，吓得想要急忙逃走。

乔达那告诉他们，他只是位比库，不是恶魔，请他们不要害怕。抢匪们对他的话感到讶异，就请他原谅他们误认他是树桩的错误，他们也决定出家修行。

 

乔达那就在他们的陪伴下回到精舍，并且向佛陀报告事情的经过。

佛陀告诫他们：「如果长命百岁，但是无明，尽做傻事，也是无益的人生；现在你们都已经明白佛法，变得有智慧了，所以，当一天有智慧的人比长年无明的人更有价值！」

这些新出家的比库从此信受奉行佛陀的教法，努力成就自己的道业。

自杀时证得圣果的沙帕达沙

若长命百岁，但怠惰，精神不振，

不如一天的精进。 (偈112)

从前有一位比库对自己无法证得圣果感到十分沮丧，同时觉得还俗既不恰当也是件羞耻的事，所以他认为自行结束生命比较恰当。他就把手放进装有毒蛇的罐子，但罐中的蛇没有咬他，这是他以前的善业保护他的缘故。后来，他又拿刀片企图割喉自杀，但当他把刀片放在喉咙的时候，他回想起自己今生做为一位比库，在修行时所证得的清净时，他的身心充满喜悦。他接着超脱这份法喜，转移心念至智慧的培养，不久就证得阿拉汉果。

他回到精舍时，其他比库问他去那里了？他回答说他企图结束自己的生命，他们又问他，既然如此，他现在怎么又在这里呢？

「我本想用这把刀子割喉咙，但我现在已经用智慧的剑斩除所有的烦恼。」他说。

这些比库就向佛陀报告：「沙帕达沙自称在企图自杀时证得阿拉汉果，千钧一发的时刻，可以证得阿拉汉果吗？」

「有可能，对精进修习止观的修行人是有可能的。剎那间证得阿拉汉果是可能的，甚至当比库经行时，脚尚未踏下去之前，都有可能证得阿拉汉果！」佛陀说。

(注) 证阿拉汉果纯粹是心灵精神的层次，与世俗的时间和空间观念无关。

家破人亡的波她卡娜

若长命百岁，但不知世事生灭的实相，

不如如实知见生灭法的一天。

波她卡娜是沙瓦提城中一位富翁的女儿，十分美丽，父母又对她爱护有加。但她却爱上家里的一位男仆，和他私奔到离沙瓦提城很远的一个村子去。后来，她怀孕了，当分娩日子快到的时候，她好几次请求丈夫允许她回家生产，但她丈夫每次都害怕遭到他丈人的毒打而拒绝她的恳请。有一天，她趁丈夫不在家的时候，悄悄出发回娘家去。但是，她丈夫却追上她，请她回家去，但她加以拒绝。这时候，她分娩的时刻到了，就在附近的草丛中产下一子，然后与丈夫一起回家。

她再度怀孕的时候，也希望回家生产，但丈夫也加以拒绝。产期快到了，她只好又悄悄地带着大儿子，出发回沙瓦提城的娘家。当丈夫追上她时，她产前剧痛加速，即将分娩，这时候天又下着大雨，丈夫急忙去找了个较稳当的地方。当他正在整理场地时，却被一条剧毒的蛇咬到，当场死亡。这时候，波她卡娜已经生下孩子。第二天，她四处寻找丈夫，却发现丈夫的尸首，她内心非常悲伤，认为丈夫的死都是自己害的，而十分内疚，就继续回沙瓦提城找父母。

但由于下了一整夜的雨，溪水上涨，她无法一次带二个儿子过河，就把大儿子安置在河这岸，先带初生婴儿渡河，并且把他放在对岸，然后自己再渡河折返这岸。当她正在河中央时，一只在婴儿上空盘旋的老鹰，以为婴儿是块肉，波她卡娜急忙大声嘶喊，想吓走老鹰，但老鹰仍然俯冲直下，夺走她的婴儿。而在这岸的大儿子听见母亲在河中喊叫，以为母亲在叫他，就自行迈向河中，但不幸地被强烈的河水冲走。波她卡娜一天之内丧夫又连丧二子。

她放声恸哭：「小儿子被老鹰夺走，大儿子被河水冲走，丈夫被毒蛇咬死。」然后她遇见一位来自沙瓦提城的人，她泪眼盈眶的打听她父母的消息，这人告诉她，昨晚的暴雨使她父母的房子全部倒塌，她父母和唯一的哥哥全部罹难，并且已经火化了。听到这悲惨的消息，她彻彻底底地崩溃，完全疯了。甚至不知道身上的衣服已经掉落地上，身子半裸，仍然满街狂奔，嘶声哭喊：「可怜的我啊！老天啊！」

这时候，正在揭达林给孤独园讲经说法的佛陀看见她在外面，就运用神通使她前来加入听法大众中。当人群看见她走过来时却想阻止她前进：「不要让这疯女人进来！」但佛陀制止他们。当她走到可以听见佛陀说话的距离时，佛陀告诉她控制自己的心念，使心平稳下来，等她回神过来，才蓦然察觉自己的裙子不见了，就安静的蹲下来，并接下别人递来的一布块，遮掩自己。她接着向佛陀诉说她不幸的遭遇——两个儿子、丈夫、父母和唯一的兄弟全都罹难的经过。

佛陀安慰她：「波她卡娜，不要恐惧！你已经安止于一位可以真正保护并指引你的人了，在过往的生死轮回中，你为儿子、丈夫、父母、兄弟所流过的眼泪已经够多了。」佛陀进一步向她说《无始相应经》（此经讨论无穷尽的生死轮回）， 这时候她如释重担而渐渐平稳下来，佛陀又说，人不应该过度担忧逝世的人，反而应该清净自己，精进努力，俾能证入涅槃。听完佛陀的说法后，波她卡娜明白生命的无常，而对可以引领人们解脱生死轮回的佛法建立信心。

从此以后，她就出家为比库尼。有一天，她用壶中水洗脚，当她第一次泼水时，水只向前流了一下子就消失了；她第二次泼水时，水比第一次的时候更往前流动了一段距离，才消失不见；而第三次泼出去的水流动的距离更长，当她看着这三次的泼水所造成不同的流动情形时，恍然明白众生生命的三个阶段（前世、今生、来世）。这时候，在揭达林给孤独园的佛陀透过神通，知道她的想法，便放光，告诫她：「波她卡娜，你的想法正确，你已经确实明白五蕴的实相了，如果有人长命百岁，但却不明白五蕴无常，苦、空的道理，也是枉费一生的。」波她卡娜不久就证得阿拉汉果。

死而复生

若长命百岁，但不知非缘起法的涅槃，

不如一日一夜彻底明白非缘起法的涅槃。 (偈 114)

积撒.苟答弥是沙瓦提城的人，因为身材苗条，所以人们称呼她积撒.苟答弥。后来，她嫁给一位年轻的富翁，也生了一个儿子。但她的儿子却在刚学会走路时因故去世了。她为此痛苦逾恒，就抱着儿子的尸首，到处请求人家，能不能救救她的儿子。人们认为她已经疯了，但有位智者，看见她可怜的样子，就决定送她去见佛陀。

这位智者告诉她：「你应该去见佛陀，他有你想要的药，去吧！」她就去请求佛陀给她可以救活儿子的药。

 

佛陀知道她心思紊乱，便答应救活她的儿子，但要她先到村子里，去找从未有亲人去世的人家要一些芥子来。她心想有救活儿子的希望，一下子兴奋过头，没能仔细思量佛陀话中的含意，就挨家挨户的问。每户人家都很乐意帮助她，但她就是找不到一户从没有亲人去世过的人家。天色渐渐向晚时，她才明白不只她有亲人过世，而且，她也知道死去的人比活着的人还多。她的态度因此变了，不再执着于儿子的尸首，她也明白佛陀已经教导她最珍贵的道理：有生就有死。

她埋葬完儿子后，就回去告诉佛陀，找不到一户从没有亲人去世的人家。佛陀说：「苟达弥！你不可以错误地以为只有你的儿子丧生。现在你已经明白，众生都会死亡。众生欲望尚未满足之前，死亡就夺走人的生命。」

积撒.苟答弥明白生命的变化和无常之后，决定放弃世间的生活，便请求佛陀允许她加入尼僧团。佛陀就送她去尼僧团，并要尼僧团接纳她成为比库尼。

她非常勤奋，经常正念现前，察觉自己的修行职责，并且精进修行，去除烦恼。

一天夜晚，她点燃油灯，并且在距离油灯不远处坐下，然后集中心念，观察火焰。她发现火焰明灭不断，这时她心中如此想到：「一如火焰明灭不断，世上一切众生也都如此，生灭不断(有人生，有人灭)，只有证得涅槃的人才不会生灭。」

 

这时候，佛陀在揭达林给孤独园透过神通，明白她的修行进展，就放光，劝诫她继续禅观诸法无常，并且说：「若长命百岁，但不知无为法的涅槃，不如一日一夜彻底明白涅槃。」听完佛陀的说法后，她就证得阿拉汉果。

疏于照顾母亲的子女

若长命百岁，但不知究竟正法，

不如得见究竟正法一天。 (偈 115)

沙瓦提城中有对夫妇，生育有几位儿女。这些儿女都结婚了而且一家和乐。后来，丈夫去世了，他的妻子巴户普提卡没有分财产给儿女。他的儿女想要分财产，就告诉她：「母亲，现在父亲已经过世了，你拥有家产有什么用呢？我们难道无法照顾你吗？」他们一再地向母亲如此表示，巴户普提卡也相信他们会照顾她，就把所有的财产分给儿女，一丝一毫也没留给自己。

分完财产后，她先到大儿子家去，但不久，大媳妇就抱怨：「你就知道到我们家住，好像分给我们两份财产似的。」她就到二儿子家去，但同样的事情也发生了，她只好一个儿子接着一个儿子，一个女儿接着一个女儿的家到处去，但没有任何一位儿女愿意长期照顾她，也没有任何一位儿女尊重她。

她也因为对儿女十分失望，而出家为比库尼。她明白自己晚年才出家，不能放逸，必须利用生命中剩余的时光好好修行，所以，她日夜修习、禅修。佛陀从揭达林给孤独园透过神通，明白她的修行情况，就放光，劝诫她：「即使长命百岁，但若不修习、奉行佛法，则生命毫无意义。」后来，她正念现前，如法奉行佛陀的教诲，而证得阿拉汉果。

（可参考故事「父亲与不肖的儿子们 」）

第九品　恶品

一位穷苦婆罗门的慷慨奉献

行善要趁早，并且要制止心，不要去作恶，

若迟疑，则心易于造作恶行。 (偈116)

沙瓦提城里有一对夫妇，他们只有一件外套，所以夫妇两人无法同时外出。因此，太太白天去精舍，先生就利用夜晚前往精舍。有一天晚上，先生听完佛陀的说法后，整个人法喜充满，心中强烈地想把这件唯一的外套供养给佛陀。但是他明白，如果供养出去，他们夫妇两人就没有任何外套了。他因此犹豫不决而迟疑着，就这样，初夜和中夜过去了，后夜来临时，他在心里告诉自己：「如果我再迟疑下去，就要失去断除世间苦的机会了。我要立刻供养这件外套。」他于是把外套放在佛陀的脚下，并大声叫着：「我战胜自己了！我战胜自己了！」

高沙喇国巴谢那地王也在听法的群众中。当他听到这些话时，就派人去调查原因。在得知这是那位婆罗门供养佛陀外套时所发出的声音时，他说这不是平常人可以做得到的事，值得赞赏。国王就要手下送一件布料给这婆罗门，奖赏他虔诚的信仰和慷慨供养。不过，这婆罗门把国王赏赐的布料也供养给佛陀。国王因此又赏赐他两件布料，这婆罗门也同样的把它们供养给佛陀，不管国王奖赏几件布料（每次都是上一次的两倍），他都全数供养佛陀。最后当国王赏赐他三十二件布料时，他在国王的要求下，留下一件给自己，另一件给太太，其余的三十件全部供养佛陀。

国王接着说，这婆罗门真正做到难舍能舍的事，应该给予更适当的奖赏。国王就派人回宫中拿来两件非常昂贵的天鹅绒地毯，将它们赏赐给这婆罗门。他用这些地毯做成两件覆罩，其中一件供养给佛陀。后来，国王再到揭达林给孤独园时，看见婆罗门供养佛陀的覆罩时，心里十分高兴，又赏赐这婆罗门一番。

其他比库知道这婆罗门的事情之后，就问佛陀：

「为什么这婆罗门所做的善业，现世就立刻得到报应呢？」

「这婆罗门如果初夜时就供养，那么他所得到的奖赏会更多。但他是在后夜才供养，奖赏就少了。一个人若要布施，应该马上做，若迟疑，回报既慢且少。更有甚者，可能甚至就不布施了，毕竟人心容易做恶业。」

克制性欲

人若已经作恶，切忌再犯，不可沉溺其中，

不知自拔，恶贯满盈时，必定受苦报。

从前有一位比库名叫斯亚沙卡，他对修行出家的生活不满意，并且有自慰的习惯。当佛陀知道他的行为时，告诫他不要做会导致他远离清净修持的行为。佛陀也因此制定比库不可沉溺于感官享乐的戒律。佛陀说这种行为要加以谴责。

“这种行为会使人产生痛苦。”佛陀说。

女天神照顾马哈咖沙巴尊者

人若已造善业，应持续做善业，

善业多必受乐报。 (偈 118)

有一次，马哈咖沙巴尊者停留在毕钵离穴洞中，并且入禅定长达七天之久。当他出定后，希望提供机会给一个人，让他能够供养刚出定的修行人，就在这时候，他看见一位年轻的女子正在煮食物，就站在她门口化缘。年轻的女子看见马哈咖沙巴尊者时，满心欢喜，她恭敬的说：「尊者！希望我这谦卑的供养，能够使我明白究竟真理。」马哈伽沙巴尊者接受她的供养后，向她说随喜：「希望你的愿望能够实现。」

后来，她被毒蛇咬到而丧生。她往生为三十三天的天神，拥有天神的一切荣耀。她知道自己所以能往生三十三天为天神，是因为供养马哈咖沙巴尊者的关系，所以十分感激他，便决定继续做善事，使福报能持续下去。她每天清晨都到精舍去打扫周边环境，把水壶装满水，并且做其它的工作。马哈咖沙巴尊者刚开始的时候以为是年轻沙马内拉的服务，后来，他发现竟然是一名女天神在做这些工作，就劝她不要再来精舍，避免别人说闲话。听完马哈咖沙巴尊者的话后，她非常生气，哭泣着向尊者恳求：「请你不要毁了我的福报！」

这时候，佛陀听见她的哭声，便放光安慰她说，虽然善事非常重要，但身为年轻女子，单身来精舍服务并不值得鼓励。

给孤独长者与守护精灵

造作恶业的人，在恶报未成熟时，可能享乐，

一旦恶报成熟，则承受恶报。 (偈119)

造作善业的人，在业报尚未成熟时，可能受苦，

一旦业报成熟，则享受善报。 (偈120)

给孤独长者是揭达林给孤独园的捐献者。他不仅乐善好施，同时也是佛陀的虔诚信徒。他每天前往揭达林给孤独园三次，向佛陀顶礼问讯。清晨的时候，他会带着米粥前去，白天的时候带适当的食物，夜晚的时候，则是医药和花。后来，他的家道中衰，但由于对佛法有信心，他不受贫穷影响，每天继续供养。一天夜晚，住在他家的守护精灵在他的面前现身，告诉他：「我是守护精灵，长久以来你一直供养佛陀，从不为自己的未来打算，现在才会如此穷困。此后不要再供养佛陀了！好好照顾你的事业，再做一个富翁吧！」

给孤独长者听完守护精灵这些话后，就要求它离开他家。因为他的修持非常好，这守护精灵无法抗拒他的要求，只好离开，但却无处可去，想回去，又怕给孤独长者。只好去找沙咖天帝，沙咖天帝建议它做件善事，回报给孤独长者，然后，请求他原谅。沙咖天帝接着说：「有些商人向给孤独长者借贷，至今未还，他的祖先也埋藏了很多的财富，但却被冲入海底，还有一些无主的财富藏在某某地方。去吧！把这些财富全找回来，塞满给孤独长者的家！」这守护精灵照着沙咖天帝的话去做，给孤独长者就又发达起来了。

当守护精灵告诉给孤独长者，它的所作所为后，给孤独长者允许它回来他家，并且带它去见佛陀，佛陀告诉他们两人：「人可能在很长的时间内无法享受善业的善报，也没受到恶业的报应，但善恶业报迟早总会成熟的。」

粗心大意的比库

不可小视恶业，不要以为「我不受恶报」，

要知道，点滴之水也可充满水瓶；

同理，愚痴的人虽然少许少许作恶，

但必定会有恶贯满盈的一天。

有位比库每次从精舍拿卧榻、长凳或小凳去使用后，就把它留在外面，任其日晒雨淋。其他比库谴责他的粗心大意时，他就反驳：「我又不是故意的！况且，也没有多大的损坏。」所以，他依然故我。

佛陀知道他的习性后，就请他来，并告诫他：「比库！不可以这样子处理事情，你不应该轻视恶行，即使它非常微细，如果变成习惯，小小过失也会变成大错！」

供养少的富翁

不要轻蔑善业，不要以为「好处轮不到我」，

要知道，点滴之水也可以充满水瓶；

同理，智者虽然少许少许作善业，

必定会积聚一身的善业。

从前，沙瓦提（舍卫）城中有一男子听完佛陀的说法后，大受感动，决定信受奉行。在那次的说法中，佛陀劝人不仅自己要布施，更要劝导他人也布施，因为如此，所获得的功德会更大。这男子就邀请佛陀和众多比库第二天到他家接受供养。他接着告诉每户街坊邻居，明天要供养佛陀和众多比库，希望他们能随份供养。这时候，有一位名字叫做毕拉潘达卡的富翁，看着这男子家家户户去穿梭时，心里咕噜着：「这讨厌的家伙！怎么不估量自己的能力，独自供养比库就好了，却要央求大伙儿跟他一齐供养呢？」所以他就要这男子拿钵来，然后放进一些米、奶油和蜂蜜。这男子把富翁供养的这些东西单独放，不和其他人的供养品混淆。富翁不晓得为什么他的供养品要单独放，他怀疑这男子如此做，是要别人知道身为富翁的他，却小气地只布施这么少的东西，好羞辱他，所以就派人跟着去看个究竟。

这男子把富翁布施的东西分成一小部分一小部分，然后将它们放入装有其它供养品如米、咖哩和甜肉的各个壶罐中。这样子，富翁就可以获得较多的功德。富翁的仆人回去报告男子的处理方法时，富翁不知道这男子的意图。第二天，他携把刀子前去供养的地方，只要这男子敢公开他供养的东西这样少，他就要杀了这男子。

但这男子向佛陀说：「尊者！这次的供养布施，是大家共同供养的。任何人供养的多少无关紧要。每个人都虔诚、慷慨供养。所以，希望所有人都获得相同的功德。」

富翁听完这男子的话后，明白自己误会别人了，就请这男子原谅：「朋友！请原谅我对你心怀恶意。」佛陀听到富翁的表白后，告诫富翁：「即使非常细微的善行，也不可以轻视。如果经常做小小的善行，它也会变成巨大的善业。」

危险的旅程

财富多但护卫少的人，不走险路；

同理，珍惜生命的人避免恶源，

人不应该造作恶业。 (偈123)

马哈达那是沙瓦提（舍卫）城的一位富商。有一次，一群抢匪计划抢劫他，却苦无下手机会，他们打听到马哈达那将搭载装满贵重商品的车子外出，并且知道他也邀请一群比库同行，因为彼此的目的地相同，马哈达那甚至答应比库们，会提供比库们一路上所需要的任何东西。这群抢匪打听到确实的消息后，就先行出发，并且在路上躲了起来，等待马哈达那一行人车的来临。

但马哈达那抵达抢匪躲藏的森林外围时，就停了下来，准备停留几天之后再上路。这些抢匪知道他们要驻扎几天，就准备动手抢劫。而这时候马哈达那也知道有人要打劫他，便决定打道回府，抢匪探听到车队要回去了，就又躲到回去的路上。这时候，村子里的一些人向马哈达那通风报信，说抢匪已经移往他们回去的路上。

马哈达那最后又决定停留在村子里几天，并且把这决定告诉同行的比库，比库们就自行回沙瓦提城。回去之后，他们向佛陀报告这次行程取消的原因。佛陀告诫他们：「比库，马哈达那知道远离被抢匪围困的旅程，珍惜生命的人远离有毒的人、事、物。同理，有智慧的比库了解人生就像充满危险的旅程，所以要精进努力，不犯恶行！」

猎人全家领悟佛法

手掌若没有伤口，就可以捧持毒药，

毒药不会伤害没有伤口的人；

同理，不作恶业的人不受恶报。

王舍城中有一年轻的富家女确实了解佛法。有一天，一位名字叫做拘古塔米他的猎人到城里来贩卖兽肉。这年轻女孩一眼瞥见他时，就深深爱上他而跟随他，后来并且与他结婚，一起住在一个小村落里。时光荏苒，他们总共生育了七个孩子，也都长大成人，各自结婚了。一天清晨，佛陀观察世间，发现这对夫妇一家人就要领悟佛法了，就前往这猎人设置在林子里的陷阱去，并且在陷阱附近留下自己的脚迹，然后坐在离陷阱不远的灌木阴影下。不久之后，猎人来查看陷阱，发现没有动物落入陷阱，但却在陷阱不远处发现有人的脚迹。他断定有人比他更早到这里来，并且放掉陷阱中的动物，所以当他发现正坐在灌木下的佛陀时，他认定佛陀就是放走动物的人。他一时怒火中烧而取出弓箭，准备向佛陀射去，正在拉弓时，却全身僵住，无法动弹，像一座雕像。他的孩子们这时正好赶来，他们也认为坐在灌木下的佛陀是父亲的敌人，便取出弓箭，准备射佛陀，但也像他们父亲一样，全都动弹不得。

猎人的太太和所有的儿媳妇在家中等不到丈夫们回来，也都赶来了，当她看见猎人和所有的孩子都拿箭向着佛陀时，大声地叫：「不可杀死我父亲！」

猎人听见太太的叫声时，心中想着：「前面树下的人一定是我丈人。」他们的孩子们也想着：「这人必定是我的外祖父。」有了这个想法之后，关爱之心油然生起。这时候猎人太太又说话了：「放下你们的弓和箭，向我的父亲顶礼问讯吧！」佛陀知道这时候猎人和他的孩子们内心全部都没有杀意了，就让他们能够动身子。他们放下弓箭后，一齐向佛陀顶礼问讯，并且在听闻佛陀说法后全部明白佛法。

佛陀回精舍后向其他比库叙说猎人全家的事。比库就问：「世尊！已经了解佛法的猎人太太帮助丈夫和孩子们准备外出打猎的弓箭和罗网，仍然不算犯杀生之罪吗？」

佛陀说：「证初果的人不杀生，他们不愿意众生为人所杀。猎人的妻子只是遵从猎人的命令而准备弓和箭，她心中从没有帮助丈夫去杀生的念头。手掌若没有伤口，不会受毒药感染；同理，她没有作恶的意图，所以她没有犯任何的恶业。」

猎人被自己的猎狗攻击

如果伤害与人无害、清净无染的人，

将会自作自受，如同在逆风的地方洒灰尘。 (偈125)

可拉是个猎人，一天早上，他和一群猎狗去打猎。路上，他遇见一位比库正在化缘。他认为这是不祥的预兆，心里就嘀咕着：「看见这令人讨厌的人，我今天一定不会有什么收获！」那一天，他真的什么也没猎到。回家的路上，他又遇见那位比库正好从城市里化缘回来。他一时愤怒难消，就放狗追咬比库，还好这比库跑得快，赶紧爬上树，猎狗才咬不着他，猎人走到树下，用弓箭头去刺比库的脚底，比库异常疼痛，无法再护持袈裟，袈裟就从身上滑落，正好罩在树下猎人的身上。

这群猎狗看见黄色的袈裟，以为比库跌了下来，便飞快扑上去，狂肆乱咬，比库在树上看见这情况时，赶紧折了一截干树枝，向猎狗掷去，这群猎狗才发现它们攻击的竟然是它们的主人，而不是比库，因此四处逃窜。猎狗跑掉后，比库就从树上下来，却发现猎人已经被猎狗咬死了。他心中一阵难过，不知道是否要为猎人的死负责，因为他的袈裟罩住猎人的身体才造成猎狗的攻击。

比库就去面见佛陀澄清心中的疑惑。佛陀安慰他：

「你不须为猎人的死负责，你也没有违反道德戒律。事实上，猎人恣意伤害一位他不该伤害的人，才会得到如此悲惨的果报。」

首饰工匠殴打无辜的比库

有人转生为人，作恶的人堕落恶趣（注），

正直的人往生天界，漏尽的人则证入涅槃。

从前，沙瓦提城里有位首饰工匠，他每天都供养一位已经证得阿拉汉果的比库。有一天，这首饰工匠正在处理一块肉时，高沙喇国巴谢那地王派遣一位使者送来一颗红宝石，请他加以切割、修饰后再送还国王。首饰工匠就用沾染鲜血的手拿取红宝石，把它放在桌子上，然后到屋子里洗手。这时候，工匠的宠物鸟以为染有血迹的红宝石是块肉，就当着比库的面，用嘴把红宝石挑起来，并且吞下肚子。工匠洗手出来后，发现红宝石不见了，就问妻子和孩子们说：「红宝石那里去了？」他们都说没有拿红宝石。最后，工匠询问比库，比库也说没拿红宝石，但工匠却不满意比库的回答。他认为既然其他外人，只有比库在场，所以只有比库才有可能拿走红宝石。他告诉妻子，他要鞭打比库，比库才会认罪。

但他妻子回答说：「过去十二年来，这比库一直是我们的宗教老师，而且我们也从来没看见他做任何坏事，不要毁谤他。宁可接受国王的惩罚，也不可毁谤修行的人。」

但工匠却听不进去她的劝告。他找出一条绳子，把比库绑紧，然后，用棍子毒打，比库因此头破血流。这时，宠物小鸟看见血，以为又是肉，想要再吃，就飞到比库身边。但这时候工匠怒不可遏，使尽全力一踢，刚好踢中小鸟，当场死亡。比库看见小鸟倒地，就说：「请看看小鸟是否已死？」工匠鲁莽地说：「你也会像小鸟一样死掉。」比库确定小鸟死了，就轻声说道：「弟子，是这小鸟吞下红宝石的！」

工匠听见比库这么说，就把小鸟的腹部切开，果真在小鸟的胃里发现红宝石，这时候他才明白自己犯下大错，因而颤栗害怕。他恳求比库原谅，请他以后继续来他家化缘。比库回答他说：「这不是你的错，也不是我的错。这是我们累世以来所结的业缘，这只是我们轮回的债而已，我对你没有丝毫恨意。事实上，这是因为我进入居士家的后果，从今以后，我再也不进任何人的家，我只会站在门口。」

不久之后，比库因为伤重而不治，但已证得涅槃。这小鸟却往生成工匠的儿子。工匠死后，堕入地狱。而工匠妻子由于当时善心对待比库，死后往生到某一天界。

（注）众生若堕入四恶趣，受报之后，仍可能因为过去的善业往生善趣。

恶报无法逃避

不论逃到天空、海中或山洞，作恶的人都无法逃避恶报。

一群比库出发前往佛陀的住处。他们在路上的村子暂时休息。一些村民就煮了食物要供养。这时候，一间房子着火了，火焰直冲上天，一只正好飞过的乌鸦，不幸被火烧到，跌下来死掉了。这群比库看着死去的乌鸦，心想只有佛陀有智慧解释这乌鸦做了什么恶业，才会如此死去，所以吃完供养的食物后，他们就继续上路。

另有一群比库，欲搭船前往佛陀的住处。当他们的船正在大海的中央时，无法再前进，船上的人就抽签，想找出谁是不吉祥的人，结果连抽三次，都指出船长的妻子是不幸的人，这时候，船长抱歉的说：「大伙儿不需因为一位不幸的女人而丧生。在她脖子上绑上沙袋，丢到海里去吧！我就不会再看见她了。」船长的妻子就被人照着船长的话丢进海里，船也可以再前进了。靠岸后，比库们下了船，继续他们的行程。他们也急于想请教佛陀，船长不幸的妻子究竟做了什么恶业，而会被丢到海中。

同时，还有第三批的比库也要去面见佛陀。一天晚上，他们走到一处精舍附近，便请求能在那附近借宿一宵，于是他们被引导到一处山洞。但半夜时，突然掉下来一大块石头，挡住了洞口。第二天，精舍的比库发现大石挡住山洞口时，就到村子里去找人来帮忙，但还是无法移动大石，这群比库只好一直被困在洞里。直到第七天，大石奇迹似的自洞口移开，这群比库这才出来，继续他们的行程。他们也想去请问佛陀，是什么样的因缘令他们被关在洞中。这三团比库后来在路上碰面了，他们互相交换所见和亲身经验的事，然后一起前进。

佛陀告诉第一群比库：「比库们！从前有一位农夫，他有一只非常懒惰且倔强的公牛。农夫无法要这牛做事，它不是躺着反刍，就是睡觉。农夫发了几次脾气，最后，愤怒地用草绳绑住牛的脖子，放火烧死它。因为这恶业，农夫受到很多的苦痛，而且在过去的几生中，他都被烧死，以偿还剩余的业报。」

至于第二批比库的问题，佛陀如此回答：「从前有一位妇女，有一只狗，不管她到那里去，也不管她在做什么，这狗总是跟着她，结果有些年轻的男孩就取笑她。她非常生气，感当十分羞辱，想要杀死这狗。她便用装满沙子的罐子绑在狗的脖子，然后丢到河里，狗就溺死了。由于这恶业，她受到很多的苦痛，而且在过去的几世里，都被人投入河中溺死，偿还剩余的恶报业（注）。」

佛陀也回答第三批比库的问题：「比库们！有一次，七个牧牛人看见一只蜥蝪走进地面的裂缝中，他们出于玩乐的心理，把所有裂缝的出口全部封住，然后走开，忘记那只蜥蝪仍在其中。七天后，他们才想起来，赶忙回去，打开出口让蜥蜴出来。由于这恶业，你们七人才会一起被关七天，而且没有任何食物吃。」

这时候，一位比库说道：人若做恶业，绝对无法逃避恶报。不管他 （她）是在空中，地上或水上。」

「是啊！比库！你说的不错，甚至在空中或任何地方，没有地方可以躲避恶业的！」佛陀如是说。

备注：

这只狗的某一前世是这位妇人的丈夫，在生死轮回的洪流中，每个人都曾经是别人的六亲眷属。由于强烈炽热的爱恋，这只狗无法远离这妇人，所以佛陀劝诫世人，爱恋系缚世人最紧。

善觉王阻挡佛陀的去路

不论逃到天空、海中或山洞，人都不免于一死。

善觉王是迭瓦达答的父亲，也是佛陀的丈人，他基于两个原因对佛陀十分反感，第一、佛陀抛弃他的女儿亚寿塔拉(耶输陀罗)，舍弃世间，第二、他的儿子迭瓦达答认为佛陀是他的对头。

有一天，他知道佛陀要来化缘，就喝醉酒，挡住佛陀前来的路。当佛陀和比库前来时，他拒绝让路，反而派人告诉佛陀：“我无法让路给佛陀，因为佛陀比我年轻太多了。”这时候佛陀和比库发现路被挡住了，就转回头。他却又派人秘密跟随佛陀，看佛陀怎么说，然后回报给他。

佛陀转身的时候告诉阿难：“善觉王因为拒绝让路给佛陀，已经造下恶业，不久就要受到业报。”

善觉王知道佛陀的预测时，誓言采取特别的预防措施，以证明佛陀的话是错误的。他要求他的侍卫加强保护，执勤时要更机警。

佛陀知道善觉王的措施时说：“比库们！不管善觉王是否住在尖顶高塔，高高的天空上、海洋或山洞，他都无法逃避所作恶业的业报。”

七天后进餐的时候，善觉王钟爱的一匹马不知何故受到惊吓而大声嘶鸣，并且愤怒地踢脚。王听见马惊惶的声音时，忘了要格外小心的事，而想要亲自去照顾爱马，就往门外走去，但却跌落楼梯而摔死了，并往生恶趣。

不管多么努力，愚蠢的善觉王仍然逃避不了所作恶业的业报。

第十品　刀杖品

为了塔而争吵的比库

一切众生皆畏惧刀仗，一切众生皆畏惧死亡，

将心比心，人不应该杀害或教唆杀害他人。——129偈

有一次，一群比库在揭达林给孤独园中清洗一座塔，企图占有该座塔，但半途却被另一群刚到的比库打断清洗的工作。

“我们比你们年长且资深，你们最好尊敬、礼让我们；我们要占有这座塔，没有人可以阻挡我们！”后来的比库们告诉正在清洗的比库们。

但正在清洗的比库们却抗拒后来的比库们不友善的干扰，不屈服于他们的要求，所以就被他们鞭打，直到疼痛不堪，大声喊叫。

当佛陀知道这件骚动的事件，并且明白彼此之间的争吵后，训诫他们，并制定比库不准伤害其他比库的戒律。

比库争吵

一切众生皆畏惧刀仗，一切众生皆真爱生命，

将心比心，人不应该杀害或教唆杀害他人。——130偈

揭达林给孤独园的比库互殴事件（十—·一的故事）发生后，佛陀就制定不可互相殴打的戒律，所有的比库都奉行该戒律。尽管如此，这两群比库后来又为了同一座塔再度争吵。

但这一次，一群比库威胁恐吓另一群比库，以致于受恐吓的比库们因为害怕 ，而大叫。佛陀知道威胁恐吓的事件后，更进一步制定比库不可互相威胁恐吓的戒律。

鞭打蛇的年轻人

以伤害他人的手段来追求自己幸福的人，

无法获得幸福。

不以伤害他人来追求自己幸福的人，

可以获得幸福

佛陀有一次在沙瓦提城化缘时，遇见几个年轻人用棍子鞭打一条蛇。佛陀问他们为什么要打这条蛇，他们说害怕蛇会咬他们，所以先发制人。

「如果不愿意别人伤害你们，你们就不该伤害别人(注)；如果伤害别人，甚至在未来世也得不到幸福。」佛陀教诲这些年轻人。

这些人听完佛陀的教诲之后，理解到恨意的害处，他们也因此专心思考佛陀的教诲，不久之后，他们都证得初果。

备注：众生平等，因此真正的佛教徒应该慈悲对待所有众生，而没有分别心。

君达那比库与女子幻像

不要对别人恶口，因为对方会恶言相向，

恶毒的言语是造成苦的原因，会引发别人的报复。

如果保持内心祥和宁静，一如已经损毁的铜锣，

就可以趣向涅槃之道，因为心中不再瞋恚。

自从出家以来，君达那的身旁总跟着一个女子幻像，其他的比库都清楚看见这女子的幻像，但君达那自己却无法目睹，所以茫然不知。每当君达那外出化缘时，人们总是供养两匙的食物，并且说：「一份供养尊者，一份供养你的女伴。」人们也向高沙喇国巴谢那地王报告这件事情，并且请国王加以调查，国王就到比库居留的精舍去。

君达那听见喧哗的声音，便走了出来，站在门口，女子幻像也在离他不远的地方出现。当他知道国王到来时，就返身进入房间等国王。国王进来后，女人幻像就不见了。国王问他有关女人幻像的事时，他回答说没有这回事，国王为了要确定这件事的真假，就叫他离开房间。他遵照国王的话，离开房间，这时候，国王向外一看，就看到女人的幻像了。但是当他又进入房间时，女人幻像又不见了。国王因此判断这女子幻像不是真实的，所以君达那是无辜的。国王因之向他致歉，并邀请他接受供养。其它比库对国王的判断感到困惑，他们对君达那说：「无行比库！国王不指责你，反而邀请去供养，你完了！」

「你们才是无行比库！你们才完了，因为你们与女子同进同出！」君达那反唇相讥地说。有人向佛陀报告事情的来龙去脉，佛陀就告诫君达那：

「比库，你可曾亲眼看见有女子和其他比库一起出现，一如你所说的情形？你根本没看见这种事，但他们却亲眼见到有女子和你一起出现。你不明白这是你过去世恶业的影响。现在我告诉你为什么老是有一女子跟随你出现。

过去世时，你是个天神，当时，有两位比库非常要好，但你却乔装成为女子，跟随其中一位比库，故意造成他们的误会。因为犯下如此的恶业，今生才会有女子的幻像跟随在你的身边。比库！以后不要再与人辩了，保持沉默，精进修行，趣向涅槃吧 ！」

祈福的女性

如同牧人以棍杖驱赶牛只到牧场，

老、死也驱赶众生的生命。

有一次，一群沙瓦提城的女士到东园鹿子母讲堂参加斋戒。该精舍的捐献者是着名的维沙卡，她询问她们为什么要来斋戒，年长的妇女说希望获得生天的福报，中年妇女则回答说，希望获得家庭的幸福，新婚少妇则祈求第一胎能生儿子，年轻小姐则希望找到如意郎君。

维沙卡获得她们的答案后，就引领她们至世尊处所，并报告她们的所求。

世尊说：「维沙卡！五蕴不停的生、老、死、变化。人一旦出生，就会老，最后死亡。但人们却不想从轮回中解脱，仍然留恋轮回。众生很难理解，唯有克服世间的欲望才能得到真正的幸福。」

恶有恶报

愚痴的人造作恶业时，并不明白自己所作的是恶业；

作恶的人因自己的恶业而受苦，如同被火烧炙。——136偈

有一次，马哈摩嘎喇那尊者与勒叉那尊者一起下山时，看见一只人面蛇身饿鬼，马哈摩嘎喇那尊者以微笑表示他亲眼看见这奇怪的众生，回到揭达林给孤独园时，马哈摩嘎喇那尊者当着佛陀的面，向勒叉那说有那么一只长长的、全身都在燃烧的人面蛇身饿鬼。佛陀也说他成为佛陀的当天，也亲眼看见这只人面蛇身饿鬼。佛陀说很久很久以前咖沙巴佛在世时，这只饿鬼是个残忍的小偷，几次放火烧毁一位富人的房子，甚至还趁咖沙巴佛外出化缘时，放火烧掉这位富人捐献给咖沙巴佛的精舍。由于这些恶业，他必须长久受报。

“愚痴的人造恶业时，不知正在造恶业，但无法逃避业报”佛陀说。

马哈摩嘎喇那尊者死得不是时候

人若用武器伤害无害且不应该被伤害（注1）的人，将会很快受到以下十苦：

    1. 极端痛苦
    2. 灾害
    3. 身体伤害
    4. 病痛
    5. 失心狂乱
    6. 国王惩罚
    7. 重大刑罚
    8. 眷属离散
    9. 财产破灭
    10. 火烧家宅。

死亡后，更往生地狱。

有一次，一些尼犍子苦行者企图杀害马哈摩嘎喇那尊者，他们认为若除去马哈摩嘎喇那尊者，就可以打击佛陀的名声。他们就雇请杀手去王舍城附近的卡拉斯拉杀害马哈摩嘎喇那尊者。但是当杀手们包围精舍的两个月内，马哈摩嘎喇那尊者都运用神通，所以杀手们都无法得逞。第三个月，杀手们再度包围精舍，马哈摩嘎喇那尊者突然想起他尚未偿还过去某一世所种下的恶业，（注2）就不再运用神通了。这些杀手们也因此逮到马哈摩嘎喇那尊者，加以毒打，并且把他丢弃在草堆中，以为他已经死了，然后扬长而去。这时候，马哈摩嘎喇那尊者运用禅定能力。复甦过来，并且到揭达林给孤独园向佛陀做最后的顶礼。但由于受伤太重，他自知即将入灭，就告诉佛陀说自己行将入灭。佛陀请他向比库说法，因为这将是比库们听闻马哈摩嘎喇那尊者说法的最后一次机会了。马哈摩嘎喇那尊者就开始说法，说完之后，他向佛陀最后顶礼，然后离去，不久，就入灭了。

马哈摩嘎喇那尊者死于杀手的消息像野火般传了出去，阿闍世国王下令调查，并且逮捕到凶手们，处以死刑。比库们对马哈摩嘎喇那尊者的入灭感到十分伤心，不知道为什么像马哈摩嘎喇那尊者这样的人怎么会死于杀手的手中。佛陀就解释道：“比库啊！从马哈摩嘎喇那尊者今生所过的清净生活看来，他不应该死于非命。但某一前世，他却曾对两眼失明的双亲犯下滔天大罪。他本是孝顺的儿子，但结婚后，太太却毒化他的心灵，要他除去父母，他就用车子把两眼全都失明的父母载到森林里去，并且打死他们，却让父母以为这是其他小偷所作的罪行。因此，他累劫受苦，今生——他最后的一生才会死于杀手手中。伤害无辜的人，一定会受到比自己所犯罪行更多的痛苦。”

注1：指阿拉汉。

注2：只要他们的肉体还存在，阿拉汉也会因为他们过去世所犯的重要恶业而受报，佛陀后来罹患痢疾，也是由于过去余业的业报。但虽然无法免除过去的业报，证得阿拉汉果后，他们就不再造业。

富有的比库

人若不能断除疑惑的话，

即使赤身露体、结发、涂泥、绝食、

睡地上、不沐浴、尘土污身，右膝着地作苦行，

也不能证得清净。

从前在沙瓦提城中有一位富翁，名字叫做巴富斑迪卡。他的太太去世后，他决定出家。但出家前，他先建立一座兼具厨房和储藏室的精舍，然后，才携带家具、厨具和大量的米、油、奶油和其它的必需品出家到精舍去。每当他想要吃什么东西的时候，就要仆人帮他煮，所以他虽然出家，但仍然养尊处优。

有一天，其他比库向佛陀报告他仍然过着富翁般的生活，佛陀就告诫他：「我一直告诫你，要过清净简单的日子，你为什么还带这么多家当出家呢？」听到佛陀这么说，他却发起脾气，大声嚷嚷地说：「好吧！佛陀，现在我就照你的话做！」说完话后，他就把袈裟脱掉，然后问佛陀：「这就是你建议我过日子的方法吗？」

佛陀看见他如此反应，又告诫他：「比库！过去世时，你虽然是一只恶灵，但你仍然有害怕作坏事的惭和愧。现在你身为比库，怎么反而失去惭和愧，大剌剌地暴露上身呢？」

听完佛陀的告诫，他明白自己犯错了，他的惭和愧全恢复过来，他承认自己的错误，并且恳请佛陀原谅他。佛陀接着告诫他：「赤裸上半身是不对的。不穿衣服无法使你成为持戒严谨的比库，身为比库必需弃绝无明。」

听完佛陀对巴富斑迪卡的告诫后，其他比库信受奉行佛陀的说法，因此证入初果。

证涅槃的优婆塞

即使穿着华丽、但内心平和、不贪爱、克制欲望、

确信四果、修习梵行，不伤害有情众生的人，

就是婆罗门、沙门、比库

有一次，大臣山达迪平定边境的叛乱后，凯旋回来，巴谢那地王非常高兴，就大肆赏赐他，并赐给他一名舞女，供他娱乐。接连几天里，山达迪纵情玩乐，开怀畅饮，并且沉迷于与该舞女耳鬓厮磨。最后一天，他前往河边沐浴。路上，他遇见佛陀正在化缘。当时，他醉眼惺忪，所以只向佛陀简单致意。佛陀微微一笑，向阿难说道：「这大臣今天一定会来找我，并在听闻我的说法后，证得阿拉汉果，而且证悟后，就入灭了。」

当天山达迪一伙人整天都在河边嬉戏。傍晚的时候，该名舞女跳舞娱乐山达迪和他的同伴，但由于连日来的体力消耗，导致心脏病突发，而倒地不起。山达迪看见这突然的变故大受刺激，十分沮丧，伤痛之余，他出发前去找佛陀。

「尊者！请帮我解除忧愁吧！做我的依止，让我的内心平息吧！」

「放心吧！你已经找到真正可以帮助你的人，一位永远能给你安慰，给你皈依的人，累世以来，你为亲朋好友去世所流的眼泪，多得无法计数！」佛陀接着告诫他：「过去，你执着贪爱，现在弃绝它们吧。未来，不要让贪爱奴役你，此刻，也不要陷入任何的执着，没有执着，贪爱就完全消灭，你就会证得涅槃了。」

山达迪听完佛陀的说法后，就证得阿拉汉果。他也明白自己的生命即将结束，就向佛陀说道：「世尊，我的时间已经不多了，让我达到究竟解脱吧！」不久之后，他就入灭了。

比库们问佛陀：「世尊，山达迪入灭时，身着大臣的衣服，他究竟是比库呢？还是婆罗门？」

「他既可称之为比库也可以称为婆罗门，只要内心清净，解脱无明，穿什么衣服都不重要！」佛陀如此回答他们。

年轻比库和破旧的衣服

世间有羞耻心，克制自己，

不造恶业，时时保持清醒的人十分稀少；

他们如同良马，不犯错而避免受鞭打。(偈143)

人应当像良马加鞭般精进修持，

并且以信、戒、精进、正定、分别正法、

明行足、正念消灭大苦。 (偈144)

沙利子尊者有一次遇见年轻的卑卢提卡穿着破旧的衣服向人乞讨食物。沙利子尊者出于一片慈悲心，就建议他不如出家为比库。卑卢提卡于是把破旧的衣服和乞讨的盘子放在一棵树下，而出家为比库了。从此以后他不用担忧衣服和食物。但是，有的时候，他对比库的生活不满，而想还俗。每次这种念头生起的时候，他就到那棵树下，并且谴责自己：「不知羞耻的人，你难道还想穿上这件破旧的衣服，拿着这盘子，到处去乞讨吗？」如此自责之后，他的情绪就和缓下来，然后再回精舍去。

过了两、三天，当他又对比库生活不满时，他就又到那棵树下，同样又谴责自己，并且回想过去卑下的生活 之后，才再度回精舍。这样的情形发生好几次，每次其他的比库问他去那里，他都回答说，他去找他的老师 (注)。也因为集中心念，禅观以前破旧的衣服，所著名确实清楚五蕴的实相，而证得阿拉汉果。证果之后，他就不再前往那棵树下去。其他比库发觉他不再前去那棵树时，就问他：「你为什么不再去找你的老师呢？」

他回答他们：「我以前去找老师，是因为有需要。但现在，已经不需要了。」

这些比库听完他的回答后，就去请教佛陀：「世尊！卑卢提卡是否真的已经证得阿拉汉果？」

「比库们！卑卢提卡比库以前虽然和他的老师有所连系，但现在已经完全没有任何连系了。因为他善于自我调适，分别正确与错误的因，同时，明察诸法实相，他已经是阿拉汉了，所以就不再执着于过去的老师了。」佛陀如是向他们解释。

备注：

此处的老师指的是卑卢提卡的旧衣服和乞讨的钵，它们使他具有深刻的羞耻感，因此使他努力修行，所以可称之为他的老师。

殊卡沙马内拉

灌溉的人引导水，制作弓箭的人矫直弓箭，

木匠弯曲木材，德行具足的人调御自己。 (偈 145)

殊卡沙马内拉年纪很小的时候就接受沙利子尊者的剃度而出家为沙马内拉。有一天，他随从沙利子尊者外出化缘。路上，他看见几位农夫正在引水灌溉，几位制作弓箭的人正在矫直弓箭，另外有些木匠则正在制作车轮。

他请教沙利子尊者，是否这些没有生命的东西(水)都可以任意由人引导或制作成想要的形式(箭和车轮)？

沙利子回答说，只要具备足够的技术，当然可以。

殊卡心想，既然没有生命的东西都可以加以调御，那么毫无理由说具有心识的人无法调御内心，修习清净和止观。

他当下向沙利子请求回精舍自己的房间去禅修。诸天神也护持他，使精舍保持安静。当天他就证得阿拉汉果。

佛陀因此向比库们说：「一个人精进修行时，天神都会来护持。我也阻止沙利子进入殊卡的房间，使他免于受到干扰。当他看见农夫引水灌溉，弓箭师矫直弓，木匠制作车轮时，就调御自己的内心，此刻他已经是阿拉汉了。」

（请参考故事「年轻沙马内拉的修行成就 」）

第十一品　老品

维沙卡和喝醉酒的同伴

贪爱与无明充塞世间，如同陷入火焰燃烧之中，有什么值得欢笑，值得高兴呢？世间为黑暗所遮蔽，人为什么不追求光明呢？ (偈 146)

从前，一群沙瓦提城的男子请维沙卡照顾他们任性的妻子们，希望在她的指导之下，她们能有宗教信仰和德行。

有一次，维沙卡在她们的请求之下，带她们到一处花园去，但他们却瞒着维沙卡，带酒去，更喝醉了，维沙卡就谴责她们，说她们的先生会很生气。

后来，她们要求再去花园，但维沙卡鉴于上一次的经验，加以拒绝，她们转而要求到揭达林给孤独园向佛陀顶礼问讯，维沙卡也就答应了。到达给孤独园时，她们再次啜饮私自带来的酒。维沙卡就请佛陀向她们说法，但这时候她们都醉了，魔波旬也趁机怂恿她们纵情一番，她们果真就在园中大声喧闹，唱歌、跳舞、鼓掌雀跃不已，佛陀明白她们受到魔波旬的影响才会如此放肆，便在心里想着：「绝不能让魔波旬有机可乘。」

佛陀于是从眉间放出暗蓝色的光，使整个屋子暗下来，他们因此受到惊吓，慢慢安静下来，佛陀接着从位子上消失，然后化身在须弥山上，放出千个月亮般的白光。

佛陀告诫她们：「你们不该在园里如此不恭敬。由于你们的疏忽，魔波旬才有机会使你们不知羞耻地放浪形骇，现在开始扑灭心中的欲望和其它邪恶的激情吧！」

佛陀确定她们都对佛法建立起无可动摇的信心后，才返回揭达林给孤独园。维沙卡也趁机请教佛陀有关饮酒的问题，佛陀就向她们解释饮酒的害处，并且说明无数众生因为饮酒而受到痛苦的折磨，甚至失去幸福。

佛陀说法后，她们终于明白佛法，从此走向戒律和正念的修行大道上。

佛陀拍卖丝蕊玛的尸首

请好好观察这外表美丽的色身，实际上是一身的伤痛，

一堆的骨头，疾病、贪念不断，一切皆无常。——147偈

王舍城中有一位非常漂亮的妓女，名字叫做丝蕊玛。她每天都供养食物给比库们。有一天，一位比库向其他比库提及她的美貌和供养的美味食物。一位年轻比库听说有这么一位美丽的女子后，虽然从来也没见过她，却暗恋上她。第二天，这年轻比库和其他比库一起到丝蕊玛家去。这一天，她身体不适，但仍然想要亲自向比库们致敬，就要人把她抬到比库们的面前。这年轻的比库终于看到她了，这时候他内心想着：“尽管生病，她仍然那么美丽。”因此更加迷恋她。

当天晚上丝蕊玛就去世了。国王频婆娑罗王拜访佛陀时，向佛陀提及丝蕊玛去世一事。佛陀建议国王先不要埋葬她，相反地保留三天。第四天，丝蕊玛的身子不复美艳，不再讨人喜爱了，反而发胀，蛆虫也从身上跑出来。这一天，佛陀就带领着众多弟子到墓园去观看她的身子。那位深深迷恋丝蕊玛的年轻比库一直不知道丝蕊玛已经去世的消息，所以当他听说佛陀要带领其他比库去见丝蕊玛时，也满心欢喜地一齐前去。

佛陀也请国王宣告，只要付一千铢，丝蕊玛就可以陪出资的人一夜，但尽管一再调降金额，最后甚至免费，也没有人愿意。佛陀就告诉比库们说：“比库们！当丝蕊玛还活着的时候，多少人愿意花千铢的钱，只希望与她共渡一晚，但现在即使完全免费，也没人有兴趣，人身无法幸免于生老病死啊！”

听完佛陀的说法后，这年轻的比库终于领悟了生命的真相。

佛陀安慰年老的比库尼

色身实在是疾病的渊薮，容易损坏，终究会衰老不堪，

这腐朽的色身终必毁灭，有生就有死。 (偈 148)

优塔萝比库尼高龄一百二十岁。有一天，在化缘回来的路上遇见一位比库，她就请该比库接受她的供养。比库同意后，她于是把化缘得来的所有食物都给他，一点也没留给自己。接连三天，她都如此做。

第四天，她正在化缘时，在狭窄的路上遇见佛陀，她恭谨的向佛陀问讯，然后退后，却不小心踩到袈裟而跌倒了。

佛陀赶紧上前去安慰她：「你一定要了解，你的身子日渐衰老孱弱，随时都可能碎散掉。」

优塔萝比库尼专心思考佛陀的教诲，终于证得初果。

过度自信的比库

鸽色的人身骸骨就像秋天散弃在地的葫芦瓜，所以，何必贪恋色身呢？——149偈

一群比库到林子里去禅修，不久之后就进入禅定。这时候，他们认为已经脱离一切感官欲望，而证得阿拉汉果了，就想回去向佛陀报告。但事实上，他们高估自己了。

当他们抵达精舍的外门时，佛陀告诉阿难：“这些比库这时候来看我，得不到多大的法益，叫他们先去墓园，再回来吧。”阿难向他们转告佛陀的话，他们认为佛陀一切智具足，一定有充分的理由要他们如此做，就出发去墓园。

在墓园里，他们看见腐烂的尸首（注）时，还能心平气和地看待这些尸首，但当他们看见刚死的尸首时，他们恐怖地发现，心中仍然有蠢蠢欲动的欲念。这时候，佛陀从精舍看见他们的举动，就发光，告诫他们：“比库们！观看尸首时，内心却升起欲望对吗？”

这些比库察觉到一切感官欲望变化多端，难于调伏的性质后， 彻底明白佛法。

（注）尸首有十种相：

1、膨胀相

2、青瘀相

3、脓烂相

4、断坏相

5、食残相

6、散乱相

7、斩砍离散相

8、血涂相

9、虫聚相

10、骸骨相

佛世时，以上十种相的尸首可以在墓地和停尸间找到，在这些地方的尸首都尚未掩埋或火化，所以野兽和鸟类经常来噉食。现在当然无法找到这些尸首，做为观想的对象。

观美色无常而证阿拉汉果

此城(色身) 为骨头搭建而成，而涂上血与肉，

其中充满老死，骄慢与虚伪 (注)。 (偈 150)

嘉娜帕达卡娅妮公主是佛陀姨母的女儿。她长得很美丽，别人都称呼她美人儿。她与佛陀的堂弟难陀订有婚约。有一天，她内心如此想着：「我的兄长，虽然可以成为圣王，却放弃世间而出家，成为圣者，他就是佛陀。他的儿子罗侯罗和我的未婚夫难陀都出家为比库。我母亲是比库尼。现在只剩我孤单一个人！」这番思量之后，她就自行出家为比库尼。但她是因为执着于家庭而出家，而不是出于对佛法的信仰而出家。

她听说，佛陀经常说色身无常。她于是认为，佛陀如果看见她，一定会轻视她的美貌，所以，就不去见佛陀。但从精舍回来的其他比库尼不停地赞誉佛陀，有一天她终于决定与他们一齐去佛陀的精舍。

佛陀看见她来时，心中如此想着：「刺可以用刺加以拔掉，嘉娜帕达卡娅妮非常执着于她的色身，对她的美貌非常骄傲。我必须经由美貌这件事去破除她的骄傲和执着。」

佛陀于是运用神通，示现一位年仅十六岁，却极美丽的女人坐在他身旁。只有嘉娜帕达卡娅妮才看得见这女子。当她看见这女子时，发现若与之相比，自己就像只又老又丑的乌鸦坐在美丽的白天鹅旁边。她非常喜欢这女子，但再次注视时，却讶异地发现该女子变成二十岁的女子。然后，每当她注视时，该女子一次又一次的变老，先变为成熟的女子，再是中年妇女，高龄女性，然后是老迈不堪的老太婆。而且，新的形象产生后，旧的形象就消失了。这时候她才认清人身不停地变化和衰老。有了这一层的领悟之后，她对自身的执着也云消雾散了。这时候，该女子进一步的老化，已经无法支撑身体，整个人瘫痪在地上了。最后死掉，全身浮肿，流脓，蛆虫更从身子跑出来。

看完整个过程后，嘉娜帕达卡娅妮心中想着：「这女子就在我眼前衰老、死亡，同理，我的肉身也会衰老变化、生病而后死亡。」经过这番省思之后，她深刻了解人身的真相。后来，她更一步信受奉行佛陀的教诲，而证得阿拉汉果。

注：「虚伪」古译为覆。

念念不忘小过的玛莉咖皇后

即使王室华丽的车也会腐朽，色身也难免衰老，

但圣者（注1）之间，流传着不衰老的种殊胜（注2）——151偈

玛莉咖皇后有一天进入浴室的时候，她的爱犬也一齐进入浴室，当这只爱犬看见皇后弓着身子洗脚时，这只狗就与皇后有不正常的身体接触，而皇后也没有加以禁止。这时候，巴谢那地王透过卧室的窗子看见这诡异的情景。等皇后进卧室时，他生气对她说：“你这个邪恶的女人，看你与那只狗在浴室中做了什么事？我亲眼看见了，不要否认!”皇后回答说，她只是洗脸，手，脚而已，没做什么错事。接着，她又说道：“但是那间浴室相当怪异，如果有人进入其中，从这个窗子看过去，却变成两个人。如果不相信的话，国王！请你进去一下，让我从这窗子看看。”

国王就进入该浴室。当他出来时，皇后问他为何在里面和母羊乱来。国王加以否认，但皇后坚持她亲眼目睹。国王因此感到困惑，但由于智慧不足，就接受她的解释，认为该浴室确实怪异。

从那时候起，皇后一直后悔欺骗国王，指责他与母羊乱来。因此，即使快要去世的时候，她的内心仍然受到那次意外的干扰，而无法回想自己长久以来所做的善业，只惦记着自己曾经不公正的对待丈夫。由于临终时不愉快的最后一念，所以去世后，往生至恶道（注3）。葬礼后，国王本来想请教佛陀，皇后往生何处。但佛陀希望止息他的忧虑，同时，因为他对佛法的了解尚浅，佛陀不希望他因此对佛法失去信心，所以佛陀就分散他的心念，结果巴谢那地王果真忘了问佛陀。一连七天，国王都来向佛陀问讯，但都不会提及皇后往生何处的问题。

七天后，往生恶道的皇后往生到都西答天。也就在这一天，佛陀到国王的宫室去化缘。国王终于问佛陀：“皇后往生何处？”当他知道皇后已经往生都西答天时，非常高兴，就说道：“对啊！除此以外，她能往生何方呢？她总是惦念着要做善业。世尊！现在她已经往生了。身为你谦逊的弟子，我不知道如何自处。”

佛陀就告诉他：“看看你父亲及祖父遗留下来的车子，它们都破旧不堪了，你的身体也一样，会老、死，只有佛法不会变化、败坏。”

注1：如佛陀等。

注2：九种殊胜：四向，四果和涅槃。

注3：根据阿毗达摩（论）哲学，在死亡的关键时刻，濒临死亡的人会看见业、业相和趣向，这些会决定下一生的去处。

1、业，代表人的一生某些善恶业或临终的善恶业。

2、业相，代表在人一生重要的活动时，具有主宰力量的精神形象，可能是任何形像，声音，嗅觉，味道，触和意念。以屠夫而言，这种业相可能是屠刀或垂死的动物形像，而对医生而言，可能是病人的形像，至于对信徒而言，可能是所崇拜的对象。

3、趣向，代表来世出生地方的形像。这种趣向经常向临死的显现，并且展现来世究竟是喜悦或悲惨。如果是悲惨的话，有时候也可以经由影响临终者的念头而加以改善。这种趣向可能是火、森林、山区、母亲的子宫或天界的华屋等等。

总是说错话的比库

寡闻的人如同牡牛，只有筋肉滋生，智慧却不增长。 (偈 152)

拉鲁达伊比库才智不高，并且不够圆融，所以虽然非常用心，但话总是说的不得体。欢乐吉祥的场合时，他说哀愁的话，悲伤的时候，他却反而尽说些快乐幸福的话。更糟糕的是，他永远不知道自己说错话了。有人告诉佛陀有关拉鲁达伊比库这种表现时，佛陀说：「像拉鲁达伊这种智慧浅短的人，就像公牛只是肌肉滋生，智慧却不增长。」

佛陀接着说，拉鲁达伊比库过去的某一世时是农夫，他有二只公牛帮着耕田。当其中一只公牛逝世时，他非常伤心，十分沮丧，就要他的儿子去请求国王恩赐他一只公牛，但他的儿子不肯，反而要他自己去。

拉鲁达伊的儿子知道父亲才智不高，就事先告诉父亲与国王的应答辞：「国王啊！我有两只公牛帮助耕田，但其中一只死了，请国王赐我另一只！」

但当被引领去见国王时，他却说：　「国王啊！我有二只公牛帮助耕田，但其中一只死了，请国王也杀死另一只吧！」

还好国王是聪明人，知道拉鲁达伊说错话了，其实是希望赐给他一只牛，国王便赏赐他十六只公牛，不只是一只而已。

佛陀的赞美词

多生以来，我（佛陀本人）在轮回中寻找，但找不到建造此屋舍的人（注），不断的轮回实在苦啊！

造作屋舍的人啊！我已经找到你了！不要再造作屋舍了（不要在轮回了）！我（佛陀）所有的椽（一切烦恼欲望）都已经毁坏，所有的栋梁（无明）都已经被摧毁了，我已经证得非缘起法的涅槃了，一切贪爱都已经灭除了。——154偈

笱达玛家的悉达多太子是净饭王和摩耶夫人的儿子。二十九岁时出家修行，追求究竟的正法。出家后的前六年，他在恒河附近游行，亲近著名的宗教师，学习他们的理论和修行方法。他也修习严厉的苦行，但发现这些方法都不是究竟法，于是决心寻找自己的理论和修行方法。从此以后，他放弃苦乐两种极端的修行，发现中道，而证得究竟涅槃。中道就是八正道。

一天晚上，悉达多王子在尼连禅河边的菩提树下开悟了，那一年他三十五岁。当天初夜，他明白自己的过去世，中夜时，他证得天眼，后夜时，他证悟缘起法。所以第二天，天刚亮的时候，他已经由于自己的努力和智慧究竟明白四圣谛：苦、集、灭、道。从此人们称呼他笱达玛佛陀。

（注）指生死轮回的原因。

马哈达拿散尽家财

年轻的时候不修梵行，不存生活资粮的人，像池塘边捕不到鱼的老鹭，憔悴终老。 (偈155)

年轻的时候既不修梵行，又不为生活预存资粮的人，就像破损的弓，徒然悲叹过去。 (偈156)

马哈达拿是有钱人家的孩子，年轻时，不知长进，成年后，与另一位有钱人的女儿结婚，老婆也和他一样，没受过教育。两人的父母都过世后，他们变得非常有钱。但他们都很无明，不知妥善理财，只知花钱，所以渐渐地散尽家财，最后，一贫如洗，又不知道如何营生，只好乞讨为生。

一天，佛陀看见马哈达拿时，告诉阿难：「看那有钱人的儿子！毫无人生目标，只会花钱。如果会管理财富，他会是非常有钱的人。如果他能放弃世间生活，夫妻两人都会证得圣果。但他一无是处，所以散尽世间财富，更糟蹋证果的机会。」

第十二品　自己品

没有子息的王子

人若知道自爱，就应该妥善保护自己，

在人生的三个阶段里(注1)，智者时时醒觉。 (偈157)

菩提罗迦王子兴建了一座非常壮观的王宫。落成典礼时，他邀请佛陀前来赐福，并接受他的供养。为了这特殊的节庆，他事先用檀香使王宫满室生香。由于没有子息，他就在餐厅的地板上铺设长的地毯，并私下祈愿，如果他们夫妻终究有儿子的命，就请佛陀踏上地毯。当佛陀抵达时，王子恭敬地请佛陀进入大厅，但佛陀却驻足不前，只是望了阿难一眼，阿难明白佛陀的意思，就请王子把地毯收起来。等到王子叫人移走地毯后，佛陀才进入宫中，王子接着供养佛陀。饭后，王子请教佛陀，何以要求撤走地毯。佛陀反过来问王子是否曾暗中许愿：如果命中注定有儿子的命，那么佛陀就会踏上地毯？王子如实回答：有！佛陀告诉王子，他们夫妇今生不会有儿子，是因为他们前世所造恶业的影响，佛陀进一步说明他们前世的作为。

在过去某一世时，王子夫妇是一次船难的唯一生还者。他们被冲上一座荒芜的岛屿，只能吃鸟和鸟蛋为生，却丝毫没有后悔之心。他们只关心自己的生命，所以不仅自私地摧残无辜鸟类的生命，连它们的幼鸟也不放过。因为这些恶业，他们今生不可能有子息。如果当时有少许的悔意，他们今生就会有子孙了。

注1：指人生的青年，中年和老年三阶段。

贪婪的比库

智者自己先奉行正法，

然后才教导他人，

如此，才能免于犯错。(偈158)

优波难陀尊者是雄辩滔滔的弘法法师。他总是告诫别人不可贪婪，欲望要少，同时，他经常说知足、节俭和苦行的功德。但他自己言行不一，信徒供养的袈裟和其它的必需品，他都照单全收。

有一次，他在结夏安居之前到某一村落精舍去。精舍里的一些比库对他的辩才无碍印象深刻，就邀请他在该精舍结夏安居。他问他们结夏安居期间，他们每人约可得到几件袈裟的供养。他们说只有一件，他就不想在此结夏安居，但却留下他的拖鞋。然后他到另一座精舍去，当他问清楚每位比库约可得到两件袈裟的供养时，他也不想在那里安居，但也留下他的木杖。然后他又到另外一座精舍去，这里的比库约可以得到三件袈裟的供养，他在离开这精舍前留下他的水壶。最后他来到一座精舍，由于这里的比库约可以得到四件袈裟的供养，他就决定留下来。

结夏安居结束后，他到留下东西的所有精舍去拿供养的袈裟，好像他到每座精舍去结夏安居一样。收齐之后，他就回原来的精舍去，路上，他遇见两位年轻比库为了两件袈裟和一块天鹅绒地毯的分配问题争论不休，双方无法达成和解，就请优波难陀仲裁。他把两件袈裟平均分给两人，而拿走天鹅绒地毯做为他仲裁的代价。

这两位年轻比库对他的仲裁不满意，但又无能为力。失望、沮丧之余，他们向佛陀叙说事情的始末，佛陀告诉他们：「要教导别人，应该先教导自己，并且亲身力行。」

不奉行佛法的弘法比库

人应该言行合一，克己的人才能调伏别人，事实上，克己甚难。(偈159)

帕达卡提舍尊者从佛陀得到禅修的题目后，与一大群比库到一处森林去禅修。他忠告这些比库在禅修时要正念现前，同时要精进努力。忠告之后，他自己却躺下来睡觉。这些年轻的比库遵照他的指示，精进禅坐。

初夜时，他们精进禅坐。当他们准备休息时，尊者却起床，要他们继续禅坐。中夜与后夜时分也是如此－－每当他们要休息时，尊者就要他们继续禅修。所以他们的心念无法安宁下来，也无法收摄心念、精进禅修，甚至无法复诵经文。

有一天，他们决定调查尊者自己是否如他所说的那么精进。当他们发现尊者只知告诫别人，而自己大部份的时间都在睡觉时，他们如此议论着：「我们的老师只知道训诲我们，自己却无所事事，白白浪费时光！」这些比库由于缺乏足够的休息，所以都很疲倦，禅修上都没有进步。

结夏安居结束后，他们回揭达林给孤独园向佛陀报告所发生的事情，佛陀告诉他们：「比库们！若要教导别人，应该先教导自己，并且言行能如法。」

比库尼的儿子

人是自己的皈依，别人不是真正的皈依；

妥善调御自己的人，证得难能可贵的自皈依。 (偈160)

从前，有位年轻的少妇征得丈夫的同意后，出家为比库尼。她加入的比库尼僧团的导师是迭瓦达答（提婆达多）。她出家时，不知道自己已经身怀六甲，后来，胎怀孕的情形愈来愈明显，其他比库尼就带她去见迭瓦达答（提婆达多）。迭瓦达答（提婆达多）要她离开比库尼僧团，还俗回家。她告诉其他比库尼：「我当初出家时，并不想在迭瓦达答（提婆达多）座下，我来这里是个错误，请送我到佛陀停留的揭达林给孤独园。」她终于如愿以偿地到达给孤独园。佛陀知道她出家前就已经有孕在身，因此是无辜的（没有犯戒律），但佛陀不想亲自处理这件事情，就派人去请高沙喇国的巴谢那地王，给孤独长者和维沙卡前来，他们都是着名的佛陀信徒。然后佛陀要戒律第一的伍巴离尊者公开处理这件事情。

 

维沙卡检查过该比库尼后，向伍巴离尊者说，这位比库尼在出家前已经有喜了。伍巴离尊者因此向大众宣布这比库尼没有犯戒律。后来，这比库尼生下一位男孩，巴谢那地王认养了这男孩，并且取名童真迦叶。小男孩长大到七岁时，知道她母亲是一位比库尼后，他也成为沙马内拉。成年后，他更加入僧团，成为比库。有一天，佛陀给他一个禅观的题目，他就到森林里去禅修。他热烈、努力地精进禅修，所以在很短的时间证得阿拉汉果。但他继续在森林中住了十二年。

这十二年中，他的母亲都没有见过他，因此非常想念他。有一天，当她看见他时，就追上他，并且哭叫他的名字。这时候，童真迦叶比库见母亲如此，心中想到，自己若轻言软语、愉快的回答她，她一定会继续执着于他。为了促进她的修行，他故意冷漠地回答她：「你身为尼僧团的一份子，怎么连对儿子的情爱都无法割舍掉呢？」比库尼以为她儿子不知感激她，就问他说这话的意思。他把刚才说过的话重复一次。听完儿子的话后，这比库尼心中一片感触：「啊！十二年来，我为了这儿子暗自流泪，他却如此苛刻地对我说话。我对他的一片情爱有什么意思呢？」这么一想之后，她明白在情绪上执着于儿子实在毫无意义，因此彻底去除这份执着。当天，她就证得阿拉汉果。

精舍里的一些比库告诉佛陀：「世尊！你是他们的皈依。童真迦叶比库的母亲如果听从迭瓦达答（提婆达多）的话，还俗回家去，他们两人就不可能证阿拉汉果。迭瓦达答（提婆达多）对她的判断绝对错误。」

佛陀回答他们：「比库们！要往生天上，或证阿拉汉果，不可依靠他人，必须自己精进去求。」

死得不是时候的信徒

恶业实在是自己做的，从自己的心中生起；

恶业摧毁愚痴的人，一如金刚磨损普通的珠宝。 (偈 161)

在一个神圣的日子里，马哈迦罗到揭达林给孤独园去参加斋戒，并且整夜听闻佛法。当天夜晚，几位小偷闯入某户人家，那一家人醒来后，急忙追赶四处逃窜的小偷。有些小偷往精舍方向跑去，这时候，天快要亮了，马哈迦罗也正要到精舍附近的池塘去洗脸。这些小偷于是把偷来的东西丢在马哈迦罗面前，然后逃之夭夭。被偷的人家这时候正好追上来，而看见马哈迦罗和赃物，他们误认他也是小偷，便不分青红皂白地抓住他痛打一番，马哈迦罗当场不幸被打死。天亮时，到池塘来取水的比库们发现他的尸体。

这些比库就回精舍向佛陀报告：「世尊！整夜在精舍听闻佛法的在家信徒马哈迦罗死于非命。」佛陀回答他们：「比库们！如果你们从他今生所作的善行来判断的话，那么他确实死于非命。但事实上，他是在偿还过去某一世的恶业而已。那时候，他爱上一位有夫之妇，而把妇人的丈夫打死。因此，恶有恶报，甚至使人堕落地狱。」

迭瓦达答的故事

破戒如同蔓萝草（注），纠纷娑罗树枯死；

破戒的人摧毁自己，徒然让敌人快意。——162偈

有一天，一群比库聚在一起讨论问题时，佛陀进来了。佛陀询问他们讨论的话题。他们说：“世尊！迭瓦达答实在是缺乏德行又很贪婪的人。他利用不正当的手段来获取阿迦答沙都王的信任，而博取名声。他更误导阿迦答沙都王，使其相信若杀害父亲，就可以成为强而有力的统治者，阿迦答沙都王因此迫害父亲至死。迭瓦达答还三次想杀害你。他真的是一个非常邪恶，又深具野心的人。”

听完比库的看法后，佛陀说：“比库们！一如蔓萝草扭曲它所攀附的树，那些没有德行的人内心充满邪恶的欲望，也要为自己的恶行而受到报应。”

（注）蔓萝草是藤属植物。娑罗树若为此草所缠，便会枯死。

僧团不和的故事

有害身心的恶业容易造作，

有利身心的善业则非常难奉行。 (偈 163)

有一天，迭瓦达答（提婆达多）打断佛陀在竹林精舍说法，并且建议，由于佛陀日渐衰老，所以僧团领导的责任应该移交给他。佛陀拒绝他的建议，让他感到非常羞辱。从此以后，他内心异常痛苦，也企图杀害佛陀，但都失败了。后来，他改采其它手段：建议所有的比库，在一生之中都要遵守以下五条戒律：

1. 比库必须住在森林里。

2. 比库只能依供养为生。

3. 比库只能穿利用垃圾堆中找到的破布所做成的袈裟。

4. 比库只能在树下休憩。

5. 比库不可吃肉或鱼。

佛陀并不反对这些戒律，也不限制比库遵守这些戒律，但出于其它的考虑(注)，佛陀并不愿意制定为僧团戒律。迭瓦达答声称这五条戒律比既有的戒律好太多了，有些新出家的比库也附和他的说法。

有一天，在佛陀的询问之下，迭瓦达答承认他所以提议增设五条戒律是要分裂僧团。佛陀于是忠告他，这是非常严重的恶行，但迭瓦达答不听佛陀的劝告。后来，迭瓦达答告知阿难，从此以后，他要从事与佛陀领导的僧团全无关连的宗教活动。阿难把这消息向佛陀报告，佛陀说：「迭瓦达答如此分裂僧团，是非常严重的恶行，他将来会为这邪恶的企图受苦难。」佛陀更进一步的说：「有德行的人很容易行善，却难于造作恶行。邪恶的人，却容易造作恶行，而难于行善。事实上，毫无益处的事容易做，善行、有益的事却很难发心去做。」

迭瓦达答终于率领一群比库到象顶山。后来，沙利子尊者和马哈摩嘎喇那尊者前去劝诫跟随他前去的比库，其中很多比库也知过悔改，回来依止佛陀。

备注：佛陀的考虑包括：

1. 戒律应该是自动奉行，而不是因为条文的严格要求。

2. 严格条文可能轻易被用来压抑个人自由。

3. 已制定的条文可能因为时空环境的改变，而变得不适当。

以现代观点来看，我们可以推崇佛陀不接受迭瓦达答建议的智慧。

嫉妒的比库

愚痴的人因为邪见，

而轻蔑阿拉汉、圣者和正直者的教诲；

他们如同格他格竹(注)，

因为造作恶业而招致灭亡。

从前，沙瓦提城中有一位老妇人，像照顾自己儿子般地照顾卡拉比库。有一天，她听邻居提及佛陀的德行之后，希望前往揭达林给孤独园去听佛陀说法，于是就向卡拉比库提出她的愿望，但卡拉比库前后三次都打消她的念头。有一天，老妇人不理睬卡拉比库的反对，直接前往揭达林给孤独园。当卡拉比库发现老妇人已经前往精舍时，内心自私地想着：「如果她确实听闻佛陀讲经说法，就不会再照顾我了。」所以他也赶忙到揭达林给孤独园去。当他抵达时，发现老妇人正在听佛陀说法。他于是恭敬地靠近佛陀，并且告诉佛陀：「世尊！这位老妇人非常愚笨，请您只教她有关布施和持戒的佛法。」

佛陀知道卡拉比库怀有恶意，而且有一己之私的用意，就告诫他：「你的愚痴和邪见污辱了佛法。你不过是自取其辱罢了。」

注：「格他格竹」指芦苇一类的植物，结实则亡。

受妓女保护的信徒

恶业及污染都是自己造作的，

不作恶业及清净行也是自己造作的，

清不清净全在自己，别人无能为力。(偈165)

有一天，信徒小迦拉到揭达林给孤独园去守斋戒，并且彻夜听闻佛法。第二天清早，他回家的时候，正好有一群愤怒的人正在追捕偷走他们财物的小偷。这群小偷匆忙之际，把偷来的财物丢在迎面而来的小迦拉脚下。这时候追上来的人群，看见他脚下的赃物时，怒火中烧，不明究理地误以为他也是小偷，就抓住他加以殴打。幸运的是，有几位正要前往附往河流取水的妓女阻止他们，说他们认识小迦拉，并且说他不是小偷。这群人才放过小迦拉。

佛陀知道这件事后，告诉小迦拉：「他们放过你，不只因为那些妓女说你不是小偷，也因为你真的没偷窃，是无辜的。」

精进的比库

不管利益他人的事多重大，

也不可疏忽自己究竟目的 (涅槃)，

更要下定决心完成。 (偈166)

佛陀般涅槃前四个月就公开宣告自己入灭的日期。众多尚未证得阿拉汉果的比库听见佛陀这么说以后，非常伤心，不知道该怎么办。从那天开始，他们就紧紧追随在佛陀身边。阿塔达塔比库却不去见佛陀，反而下定决心，要在佛陀入灭前证得阿拉汉果，他就努力精进禅修。其他比库不明白他的心意，却带他去见佛陀：「世尊！阿塔达塔比库不像我们那么敬爱、尊重您，他以自我为中心，自行其是。」阿塔达塔恭敬的解释，他对佛陀最崇高的顶礼就是在佛陀入灭前证得阿拉汉果。

佛陀听完之后，加以赞叹，并且告诉其他比库：「敬爱、尊重我的人应该像阿塔达塔一样的作为。你们来见我，并不表示对我的敬意，只有信受奉行我教诲的法才是真正尊崇我。」

第十三品　世间品

与少女争吵的比库

不要作恶，不可放逸，要去除邪见，

不可贪婪世间物（如此，才不会受苦）。——167偈

有一次，一位年轻的比库和一位年老的比库到维沙卡的家化缘。得到供养的食物之后，年老的比库就独自到其它地方去，留下年轻的比库在维沙卡的家。这时候，维沙卡的孙女正要过滤水，准备供养年轻比库，却看见大水罐中自己的倒影，不禁笑了起来。年轻的比库看见她在笑，也跟着笑了起来。但这女孩看年轻比库对着她笑时，却说：“你这光头佬，干嘛笑我？”年轻的比库也回敬她：“你也是个光头，你母亲和父亲也都是光头佬（注）。”这女孩一听之下就跑去向祖母哭诉。维沙卡立刻向年轻比库说：“请不要因为她而生气，她无意冒犯你。但比库确实剃除头发，穿上碎布做成的袈裟，用无边缘的钵化缘。所以她的话，不对吗？”年轻比库回答说：“你说的没错。但她为什么要因此羞辱我呢？”这时候，年老的比库回来了，但也无法安抚年轻的比库和年轻的女孩。

不久，佛陀也来到维沙卡的家，并且了解这件误会的原委。佛陀知道这位年轻的比库证得初果的机缘已经成熟了，为了使年轻的比库更能接受他的话，佛陀就问维沙卡：“只因为这位比库剃除头发，你孙女就称呼他光头佬，这有什么意义呢？毕竟，他剃除头发是为了加入僧团。”年轻比库听到佛陀如此说后，就向佛陀礼敬，并且说：“世尊！只有你才了解我，我的老师和这女孩的祖母都不了解我。”佛陀知道年轻比库这时候的心态已经可以理解佛法，就接着说：“享受感官欲望是卑微的，存有卑微的心念是错误的，不如法的！”

（注）这是指责别人言行鲁莽的话。

佛陀返回咖毕喇瓦土城

人不可放逸，应该勤修正法善行，如此做的人今生与来世都安乐。 (偈 168)

人应该奉行正法善行，不可作恶行，奉行正法善行的人，今生与来世都安乐 (偈 169)

佛陀究竟证悟后第一次返回咖毕喇瓦土城(佛陀的家乡)时，住在尼拘娄陀园，并且在当地为亲戚们说法。净饭王认为佛陀身为他的孩子，第二天应该会直接到他的王宫来化缘，而不会到其他地方去才对，所以并没有特别邀请佛陀前去接受供养，只是下令准备供养而已。

由于没有人特别邀请他前去接受供养，佛陀和众多比库第二天就进城化缘。进城之前，他心里斟酌着：「过去诸佛再进入亲戚的城市时，是直接到亲戚的家去，或逐户化缘？」经过思惟后，他明白过去佛都是一家一户地化缘，也就依序去化缘。

当净饭王从儿媳妇耶输陀罗(佛陀未出家时的妻子)处得知这件几近羞辱的消息后，异常愤怒，就去找佛陀：「孩子，你为什么要羞辱我？看你如此化缘，我真的无地自容，你曾经是坐着金轿旅游的人，现在却一家一户化缘，这种作法适当吗？你为什么要羞辱我！」

佛陀回答道：「国王，我并没有羞辱你，我不过是遵照过去诸佛的规矩而已，诸佛皆化缘生。」

国王明白诸佛都是如此，于是接受佛陀化缘的作法。

观海市蜃楼

人若视世间如水泡，

如海市蜃楼，

则不落生死轮回。(偈 170)

有一次，几百位比库到森林去禅修。但由于进展太缓慢，他们决定回精舍向佛陀请示更适合他们的禅修题目。

途中，他们遇见了海市蜃楼，就针对这种现象禅修起来。后来，当他们抵达精舍时，突然暴雨来袭，硕大的雨滴打在地上，行成水泡，后来就消失不见了。

 

他们因此如是思惟：「我们的身体就像这些水泡，终究会毁坏。」

而察觉到五蕴的无常。

佛陀安慰悲伤的王子

世间如国王华丽的车乘，愚痴的人沉缅其中，智者则不执着。

阿婆耶王子拈平边境的叛乱后，凯旋归来。频婆娑罗王非常高兴，恩准他在七日内享受君王般的恩宠和荣耀，同时特地派一位女舞者加以慰劳。第七天当这女舞者正在花园娱乐王子和他的同伴时，突然心脏病发作，而当场倒地死亡。王子受到惊吓，感到十分沮丧。他非常哀伤地前去面见佛陀，寻求佛陀的安慰。佛陀告诫他：“王子，你累世以来所流的泪无可计量，愚痴的人才会深深陷入世间五蕴（注）之中。”

（注）五蕴，根据佛陀的说法，众生由五蕴组成：色、受、想、行、识。色由各种力量和性质组成，心也有五十二种心理状态，其中的受和想两种心理状态独立出来，成为五蕴之一，其余的五十种心理状态通称之为行。

手执扫帚的比库

人若不放逸，则自净其意，

并照耀世间，一如明月无云翳。 (偈 172)

沙姆迦尼尊者大部分的时间都在打扫，住在同一精舍的离瓦塔尊者反而大部分的时间都在禅修。沙姆迦尼尊者认为离瓦塔尊者只是在浪费时光。

有一天，沙姆迦尼尊者告诉离瓦塔尊者：

「你很懒惰，只知依靠信徒出于虔诚和慷慨所供养的食物。难道你不觉得有时候也该打扫地板、房屋或其它地方吗？」

离瓦塔尊者回答他：「朋友！比库不应该所有的时间都在打扫。应该在清晨时打扫，然后外出化缘，进食之后，观身，察觉生命的真相，或者，背诵经文直到晚上，这时候，如果愿意的话，可以再打扫一次。」沙姆迦尼尊者严格遵照离瓦塔尊者的话去做，不久就证得阿拉汉果。

其他比库发现沙姆加尼尊者不再把大部分时间在打扫，就问他原因。

他说：「当我正念尚未具足时，我经常打扫，但现在我已经正念现前了。」

其他比库对他的话存有怀疑，就去请教佛陀：「世尊！沙姆迦尼尊者宣称他是阿拉汉了。」佛陀告诉他们，沙姆迦尼尊者真的已经是阿拉汉了。

证圣果的杀人凶手

造作恶业后，再以善业补救的人，

光耀世间，如明月无云翳。

盎古利马喇的本名是阿伊沙卡，出生为婆罗门，他的父亲在高沙喇国巴谢那地王的王宫任职。他的父母送他前往怛剎尸罗接受教育，由于他相当聪慧，而且服从老师，因此甚得老师和师母的欢心，其他学生因此忌妒他，就向老师诬告他和师母有染。刚开始的时候，老师不相信他们的话，但经过他们一再的诬告，他终于相信，而决定报复阿伊沙卡，但又害怕杀害阿伊沙卡会受到报应，于是便设计一个比直接杀害无辜的阿伊沙卡更恶毒的计划：他告诉阿伊沙卡去杀害一千个人，而且每杀一个人，就砍下一根指头给他 ，做为感谢他教导的学费。阿伊沙卡虽然十分不愿意，但为了服从老师，就开始杀人，并且把砍下来的指头挂在树上，但这些指头却被乌鸦和秃鹰吃掉，所以他就把指头做成项链，以确定数目。

由于他的杀人行为，人们称呼他为盎古利马喇（意思是手指头项链），他也因此成为令人惧怕的人物。国王知道他的暴行之后，下令要逮捕他。他的母亲玛塔妮听到国王的命令后，就亲自下乡，打算拼了老命也要拯救他。而这时候，他颈上的项链已经有九百九十九根手指头了，只差一根就凑足一千的数目了。

当天清晨，佛陀明白如果不加以阻挠的话，正在寻找最后一个被害者的阿伊沙卡一定会发现他的母亲，并且加以杀害。果真如此，他就会受更长久的苦报。出于对他的慈悲，佛陀就出发前去他栖身的森林。

经过很多不眠不休的日子，阿依沙卡非常疲倦、焦虑，整个人几近崩溃而急于砍下最后一根手指头。他决定杀害第一个见到的人，就在这时候，他瞥见佛陀，便高高举起刀子追赶上去，想要加以杀害。但无论如何追赶，佛陀总是在前面。最后，他大声吼叫：「比库！停止！停止！」

佛陀回答道：「我已经停止了，是你自己未曾停止。」

阿伊沙卡并不明白佛陀话中的涵意，就问道：「比库！你为什么说，你已经停止，是我尚未停止？」

佛陀告诉他：「我说我已经停止，因为我已经不再杀害众生，不再瞋恨众生，我内心满怀无限的爱心、耐心和智慧。而你尚未放弃杀害众生，瞋恨众生，而且没有爱心与耐心。因此你才是尚未停止下来的人。」

听完佛陀这席话，阿伊沙卡心中激起一阵思考：「这些话只有智者才说得出口，这比库智慧超凡，兼且异常勇敢，他一定是比库的领导者，他一定就是佛陀！他必定是为了使我重见光明才专程来这里的。」这么一想之后，他放下武器，请求佛陀恩许他加入僧团，佛陀也答应他的请求。

阿伊沙卡的母亲在森林里到处喊他的名字，但遍寻不着，只好回家去。后来，国王和手下在佛陀的精舍找到他，但发现他已经放弃过去的邪恶行为，成为比库，就决定放他一条生路。阿伊沙卡于是在精舍里，精进修行。

尽管如此，他的内心仍然不得安宁，因为即使单独禅修的时候，过去的种种作为和那些受害者令人怜悯的哀嚎总是浮现在脑海里。每当他外出化缘时，人们更因为他过去所做的恶业而向他投掷石头，或者用棍杖打他，所以每次都是头破血流，一身瘀青的回揭达林给孤独园。佛陀告诫他：「盎古利马喇！你已经不再作恶了，要有耐心！你现在所受的，都是你今生所作恶业的恶报。如果不是我遇见你，你的恶业会令你在地狱中遭受更长久的折磨。」

一天早上，他在到沙瓦提城化缘的路上听见痛苦的哭声。当他发现是一位孕妇正在产前疼痛，却无法顺利生产时，他内心想到：「一切众生都免不了苦。」他满怀慈悲心地回去向佛陀叙说孕妇产前痛苦一事，佛陀就教导他诵读一段经文，这段经文后人称之为《盎古利马喇经》。学会后，他回到原来的地方，坐下来，隔着一片纱幕，开始诵念佛陀教他的经文：「姊妹！自从我成为阿拉汉以来，我未曾故意杀害任何众生，愿此经文使你一切顺利，且预祝你未出世的孩子安好。」这时候，这妇女顺利生下孩子且母子均安。这经文至今仍然有效。

盎古利马喇喜欢单独一人在偏僻的地方居处。后来，他安祥的去世了，但已经证得阿拉汉果，所以他的去世是般涅槃。其他比库请问佛陀盎古利马喇往生何处，佛陀告诉他们：「盎古利马喇已经般涅槃了。」他们却不相信：「杀害这么多人命的人可能般涅槃吗？」

佛陀回答他们：「比库们！盎古利马喇因为没有善友，所以才会作下如此多的恶业。后来，他经由善友的协助和忠告，而坚定、正念现前地修习佛法和修禅。因此，他的恶业被他的善业所粉碎，内心没有丝毫的污垢烦恼。」

明白世间实相的纺织女

世间大部分的人是盲目的，只有少数的人明白正法；

一如只有少数的鸟脱离罗网，少数的人往生善趣。 (偈 174 )

有一天，佛陀在阿拉维讲授生命的无常。佛陀说：「请正念现前地观死：生命是不确定的，死亡是确定的，人总有一天要面对死亡。」

佛陀也劝诫大众要经常保持正念，察觉生命的实相。他也告诫大众：「如同手持木棍或长矛的人在面对敌人和其他有毒、危险的动物时，不至于手足无措一般，对死亡有正念的人也会保持正念面对死亡，因此会往生善界。」很多人无法领会其中的涵义，但一位十六岁的纺织女清楚明白佛陀的深意。说法后，佛陀返回揭达林给孤独园。

有一天，佛陀透过天眼观察世间，明白那位女孩证得初果的机缘已经成熟，就再度前往阿拉维说法。当这女孩听到佛陀和数百位比库再度莅临说法时，也想前去听法，但他父亲却急需一些纺织用的线轴，她于是快速绑好线轴，然后出去找父亲，想把这些线轴交给父亲。路上，她在听法大众的外围停留了一会儿。

佛陀知道这女孩一定会来听法。佛陀也知道，这女孩一定要在前往纺织机器之前听闻佛法，而不是离开纺织机后才来听法。因为她生命即将消失，而她往生何处仍不确定。所以当年轻的纺织女孩出现在听法大众的外围时，佛陀仔细注视她，而当她发现佛陀注视她时，她放下篮子，恭敬的走向佛陀。佛陀就问她四个问题：

「你从何处来？」「我不知道。」

「你要往何处去？」「我不知道。」

「你不知道吗？」「我知道。」

「你知道吗？」「我不知道。」

大众听见她如此回答佛陀的问题，都认为她对佛陀不恭敬。佛陀就问她的回答是什么涵意。

她说：「世尊！既然你知道我从家里来，所以我认为你第一个问题是问我的过去世是什么，我就回答：『不知道。』第二个问题问我的来世要往生何处，我回答：『我不知道。』第三个问题问我知不知道有一天会死亡，所以我回答：『我知道。』最后的问题问我知不知道何时会死亡，我回答：『我不知道。』」佛陀听完她的解释后，称赞她的解释。她也在听完佛陀的说法后，证得初果。

然后，她继续前往纺织机所在的房子，当她抵达时，她父亲正坐在纺织者的座位上睡觉。这时候，她父亲突然醒来，却意外的拉动纺织梭，结果，纺织梭的头打到女孩的胸口，以致于当场死亡，而往生都西答天。她父亲这时候伤心欲绝，泪流满面，但也明白生命无常，他就前去面见佛陀，请求允许他加入僧团。从此以后，他成为比库。不久之后，更证得阿拉汉果。

三十位比库突然消失

天鹅鼓翅飞行天空，人以神通横越太空 (注1)，

智者征服魔波旬及其眷属后，不再轮回 (注2)。 (偈383)

有一天，三十位比库前来向佛陀顶礼问讯。他们进入佛陀的房间时，服侍在佛陀一旁的阿难尊者马上离开，到外边去等候。过了一阵子，阿难尊者再度进入时，却不见先前的三十位比库。他就问佛陀他们到那里去了。

佛陀回答：「他们都走了。」

「从那里出去的？」

「从空中，阿难！」

「但，世尊，他们都证得阿拉汉果吗？」

「没错，阿难，他们听完说法后都证得阿拉汉果，并且具有神通。」

这时候，佛陀看见天空有几只天鹅飞过，他说：

「阿难，证得阿拉汉果的人，就像天鹅一样能飞过天空。」

注1：透过修行，人可以横越天空、凌水而过，遁入地中等。这些能力是精神的、超越自然的，但绝不是奇迹。

注2：阿拉汉证得般涅槃，不再轮回。

辛迦摩娜薇卡诬告佛陀

违逆真谛，不信来世，说妄语的人，无恶不作。(偈176)

佛陀到处宏扬佛法之后，信受佛法的人越来越多，其他外道的信徒也就日渐减少。他们于是打算破坏佛陀得信誉，就怂恿他们一位美丽的女信徒辛迦摩娜薇卡：「如果你真的关心我们的利益，请帮助我们羞辱佛陀。」她同意执行他们的计划。

当天夜晚，她携带一些花朵，朝揭达林给孤独园方向走，遇见她的人问她要去那里，她回答说：「你们知道我要去那里有什么意义吗？」回答后，她就到靠近精舍的外道家去过夜，而在隔天清晨离开，让别人以为她在揭达林给孤独园住宿。若有人问，她就回答：「我和佛陀在揭达林给孤独园一起过夜。」三四个月以后，她用一些布块裹住腹部，使自己看起来像怀孕的样子。九个月以后，她更假扮成快要临盆一般，前往揭达林给孤独园去找佛陀。

这时候，佛陀正在向比库和大众说法。她打断佛陀的话，加以指控：「啊，你这个大沙门！你倒是很聪明，可以向人说法。你让我怀孕，却对我要分娩的事不闻不问。你就只知道享乐！」

佛陀停止开示，告诉她：「这位姊妹，只有你和我知道你的话是否属实。」

她回答道：「是呀，别人怎么会知道，只有你我两人所作的事呢！」

这当下，沙咖天帝明白揭达林给孤独园发生的事情，便派遣四位天神化身成年轻的老鼠，跑到她衣服里面，咬断她用来绑住腹部，伪装成怀孕的布块，她的技俩就被拆穿了。大众中很多人谴责她：「你这个邪恶的女人！骗子！你怎敢指控如此尊贵的宗教法师呢？」这时候，她担心自己的安危，使尽力气，赶忙逃走。但跑不了多远，就不幸发生意外，而死的很凄惨。

第二天，众多比库在讨论她的事情。佛陀告诫他们：「比库们！一个不怕说谎、不怕来生报应的人，对造作恶业不会迟疑。」佛陀接着说，辛迦摩娜薇卡过去的某一前世是国王的皇后。她爱上国王的一位儿子，但那位王子却不为所动，她就伤害自己的身子，然后向国王诬赖是王子在无法得逞私欲时，所下的毒手。

国王听见她的指控后，未加详察，就驱逐王子远离国境。后来，国王知道事情的真相后，她终于受到应得的惩处。

供养比赛

悭吝者无法升天，愚痴的人不赞叹布施；

智者时时随喜，处处安乐。(偈177)

巴谢那地王有一次盛大供养佛陀和众多比库。后来，他的百姓为了和他竞争，而举办更大的供养大会。国王和百姓之间的竞争就此持续不断。最后，玛莉咖皇后想出一个计划。她请国王兴建一座盛大的帐蓬，帐蓬中间，摆设十只装满各式各样檀香和香水的船，再准备几百只驯服的大象为比库撑白伞，同时，提供饮食服务的是公主。百姓们没有公主、白伞也没有大象，就无法继续和国王竞争了。当一切准备就绪之后，供养的无遮大会正式展开。进食之后，国王把大会所有的东西都供养给佛陀。

国王的两位大臣也在现场，其中一位大臣非常高兴，赞叹国王能够如此慷慨布施佛陀和众多比库，他也认为只有国王才能举办无遮大会，并且把功德与所有众生共享。总而言之，这位大臣非常高兴国王能举办这无人能比的布施。相反地，另一位大臣则认为国王不过是在浪费财富而已，他认为众多比库应供后，就会回精舍睡觉。

进食后，佛陀环视所有参与大众，也知道第二位大臣的想法。佛陀明白，如果再说冗长的随喜，第二位大臣会更不满意，所以出于对他的怜悯，只说了简短的随喜，就回精舍去了。但预期佛陀会用更长的时间表示谢意和随喜的国王，对佛陀简短的随喜感到失望。国王怀疑自己是否遗漏了什么事情，因此决定前去请教佛陀。

佛陀看见国王来时，告诉国王：「伟大的国王！你应该高兴能够举办无人能比的布施大会。这种布施的机会难得，每一佛住世时，只有一次这样的无遮大会。但你的一位大臣却认为是一种浪费，一点也不赞同这样的布施大会。如果我说较长的随喜，他会更加不满意，而造作更多的恶业。这就是我的随喜如此简洁的原因。」佛陀接着说：「国王！愚人不知随喜别人的布施，因此会堕落到比人间差的境界。智者随喜他人的布施，也因为这份珍惜，他们分享别人的功德，而往生天界。」

给孤独长者儿子的故事

预流果比大地的统治者、往生天界的人和一切世界主更有价值。 (偈178)

克拉是给孤独长者的儿子。每当佛陀和弟子们到他家时，他都避不见面。给孤独长者担心儿子若不能改变这种心态的话，将来不知道要变成什么德行。给孤独长者就以一百个金子利诱他前去精舍，守一天的戒。他去了，但不听任何人说法，而且第二天一大早就回家。给孤独长者要给他佳肴，但他却开口要钱。

第二天，给孤独长者告诉他：「儿子呀！如果你能背颂佛陀的一首偈语，我给你一千个金子。」他就再度前往精舍。佛陀也向他说法，但知道他不是要诚心要学习佛法，纯粹只是对有钱兴趣而已，就用神通，使他无法牢记任何偈语。克拉只得重复练习背颂偈语，也因此，终于了解佛法的真实涵义，而证得初果。

第二天清晨，他跟随佛陀和众多比库到他家化缘，但心中却想着：「但愿父亲不要在佛陀面前给我金子。我可不想让佛陀知道我纯粹是为了钱，才遵守戒律。」

给孤独长者供养完佛陀和众多比库后，就拿出千个金子，要他收下，却出乎意料地被他拒绝。给孤独长者告诉佛陀：「世尊，我儿子已经改变他的念头了。他现在表现得非常尊贵。」他进一步告诉佛陀，如何利诱儿子去精舍学佛法的事。

「给孤独长者，你的儿子已经了解佛法比转轮圣王、天神或婆罗门的财富更有价值。」佛陀如是说。

第十四品　佛陀品

向佛陀求婚

已经证得无上智慧的佛陀，三毒尽除，世间所有欲爱不能再诳惑他；

佛陀不受系缚。——179/180偈

古卢国的婆罗门摩醯提利夫妇有一位非常美丽的女儿，求婚的人不断，他明白告诉他们还不够资格娶他的女儿。一天清晨，佛陀透过神通知道他夫妇二人证得三果的机缘已经成熟了，就出发到他经常火祭的地方。摩醯提利一眼瞥见佛陀时，当下认定佛陀就是他女儿要许配的对象。他便央求佛陀在原地稍事停留，然后急忙跑回家去叫妻子和女儿来。佛陀于是到附近去休息。摩醯提利一家回来时，只见到佛陀的足迹，但他的妻子说留下这种足迹的人已经涤除所有的感官欲望。尽管妻子的看法如此，他还是毫无畏惧地找到佛陀，并向佛陀提及要把女儿许配给他。

佛陀拒绝他的提议，并且叙述自己刚究竟证悟成佛时，魔波旬美丽无比的女儿们如何诱惑他，佛陀说：“想要诱惑解脱贪爱、执着与激情的人是无效的，因为这种人不为任何诱惑所动。”

佛陀继续说：“波旬美丽无比的女儿们出现在我的面前时，我心中都毫无感官欲望。

你女儿究竟有什么特殊之处呢？我甚至连碰触的兴趣都没有。”听完佛陀的一席话后，摩醯提利和他妻子明白其中的涵意，而对佛法有正确的信念。后来，他们都加入僧团为比库和比库尼，最后两人都证得圣果。他们的女儿却深深感受到佛陀的羞辱，发誓要找机会报复佛陀。

佛陀从三十三天返回世间

修习禅定（注1），欢喜涅槃寂静，正念正觉的佛陀，诸天也敬爱。——181偈

有一次，佛陀在沙瓦提城时，接受外道的挑战，而展现了双料神通（注2）。事后，佛陀到三十三天教授三个月的阿毗达摩（论），往生都西答天的摩耶夫人也来听佛陀说法。听完佛陀的说法后，摩耶夫人、众多天神和婆罗门都证得初果。

这时候，舍利弗尊者在沙瓦提城结夏安居，佛陀指示舍利弗向其他比库讲解阿毗达摩。舍利弗尊者便利用三个月的结夏安居期间教授完整部的阿毗达摩。

结夏安居即将结束时，马哈摩嘎喇那尊者到三十三天去面见佛陀，佛陀告诉他，预计于安居结束后的月圆之日回到人间。并会降临舍利弗尊者安居的山卡沙市。

十月至十一月之间的月圆之夜，佛陀身上放出六道祥光，降临山卡沙市。许多天神和婆罗门陪伴佛陀返回人间，舍利弗尊者则率领大众欢迎佛陀，大众懔然赞叹佛陀返回人间的盛大辉煌。舍利弗尊者向佛陀顶礼问讯后说：“世尊，我们从来未曾目睹或想像过如此壮观盛大的荣耀。事实上，世尊！你为天，人和婆罗门所喜爱、礼敬！”

“舍利弗啊！天人确实敬爱所有具足究竟智慧的诸佛。”佛陀如此回答舍利弗。

注1： 此处的禅定指的是止观。

注2： 请参考导读的说明。

龙王和他的女儿

人身难得、生活难、得闻正法难、诸佛出现世间也难。—-182偈

龙王（注）伊罗卡帕塔，在咖沙巴佛时，虽然是一位比库，却不够理智，念念不忘犯过的错误，所以往生成龙。他有一位极端美丽的女儿。由于龙具有化身成人形的能力，所以他公开宣称，若有人可以回答他女儿所提的问题，就可以娶她为妻。因此，每个月两次，她都化身为人，到公众场所唱歌跳舞，并且提出她的问题。很多人尝试回答她的问题，但都不正确。

有一天，佛陀透过神通，知道一位名叫优塔罗的年轻人，可经由这些问题而证得初果。但优塔罗已经出发，准备前去回答她的问题。佛陀便赶忙拦下他，告诉他问题的正确答案，优塔罗听完佛陀的答案后，果真证得初果，那龙女的欲望也完全消失了。但他仍然前往说出正确的答案，以裨益他人，他与龙女的应答如下：

问题1：谁是统治者？回答：掌握六根的人是统治者。

问题2：德行不足的人可否称之为统治者？回答：德行有缺陷的人不可称之为统治者，毫无私心的人是统治者。

问题3：什么样的统治者没有德行的缺陷？回答：毫无私心的统治者没有德行的缺陷。

问题4：什么样的人可称之为愚痴？回答：追求感官欲乐的人。

听完所有正确答案后，龙王的公主继续请问有关感官欲望、后有、邪见、无明和克服这些问题的方法。优塔罗遵照佛陀的教导一一回答这些问题。

这时候，伊罗卡帕塔龙王明白佛陀已经出现在世间，就央求优塔罗带他前去面见、顶礼佛陀。他向佛陀叙述自己往生成龙的缘由。佛陀向他解释，人身难得、佛陀难遇、佛法难闻。佛陀说法完毕后，很多舍利弗的弟子证得阿拉汉果，大众中也有很多人证得初果。

（注）龙是佛教和印度文学中著名的神话动物。它们住在地底下，具有创造奇迹的力量，类似中国文学中的龙。

佛陀的教诲

诸恶莫作，众善奉行，自净其意，是诸佛教。(偈183)

诸佛说涅槃至上，忍辱是最高的苦行，

伤害他人的人不是出家人，压抑他人的人也不是沙门。(偈184)

不诽谤，不伤害他人，严守戒律，

饮食知节量，僻静处独居，勤修增上定(注)，是诸佛教。(偈185)

有一次，阿难尊者请教佛陀，过去诸佛的佛法是否和释迦牟尼佛的佛法一样？佛陀回答说，所有诸佛的佛法都是一样的，佛陀马上背诵过去诸佛在说法时所开讲的一些偈语。

 

(注) 「增上定」：八定。

不知足的年轻比库

即使天上洒落金币，也无法满足欲望，爱欲是乐少苦多。

明白这种道理的智者，甚至对天界的欲乐也不企求，

佛陀的弟子希望能灭尽爱欲。 (偈 186 / 187)

有一次，揭达林给孤独园的一位年轻比库被他的老师送到别的精舍去学法，他的父亲却在这时候逝世了，并且留下一些财产给他和他的弟弟。等他给回给孤独园时，他的弟弟告诉他父亲的死讯，和父亲留给他的财产。一开始的时候，他说不需要这份钱财。可是后来，他觉得还是过世俗的生活比较好，因此，他对出家修行的日子渐渐不满意，而日益消瘦。其他比库于是说服他去听佛陀的忠告。

这心中不满的年轻比库告诉佛陀，如果拥有父亲给他的钱，他可以过很舒适的在家生活。佛陀忠告他，世人是不知足的，甚至具足大量珠宝财富的君王也一样。佛陀接着告诉他顶生王的故事，顶生王是四王天和三十三天的圣王，享受这两处天神的尊崇。有一次，他在三十三天住了一段相当长的时间后，希望自己是三十三天唯一的统治者，而不要与沙咖天帝共同治理。但他无法达成这个愿望，所比当下变老，衰弱不堪，不久就逝世了，天神是非常脆弱的众生，一旦屈服于强烈的爱欲刺激，他们很容易毁坏。

听完佛陀的劝诫，年轻比库决定继续留在僧团中，精进努力求解脱。

祀得皈依三宝

人在面临危险时，会去寻找很多的保护，

如山岳、森林、园苑、树神和神舍。

但这些都不是安隐的保护，也不是最佳的保护，

如此的保护无法使人脱离诸苦。 (偈 188/ 189)

皈依佛法与僧团的人，可以透过智慧明白四圣谛：

苦、集、灭和灭苦的八正道。这才是真正无上安全的皈依和保护。

如此皈依的人，可以脱离诸苦。 (偈 190/ 191/ 192)

祀得是马哈高沙喇王的国师。马哈高沙喇王是巴谢那地王的父亲。马哈高沙喇王逝世后，祀得放弃所有的财产，离开家里，成为苦行者。他和他的弟子们到靠近盎嘎国，马嘎塔国与古卢国三国边境附近的地方住下来，当地附近有一只凶猛的龙。祀得经常向弟子和这三国家的人民说：「礼敬森林、山、公园和树木，如此，你们就可以解除生命中所有的苦痛。」

有一天，佛陀透过天眼，观察到祀得和他的弟子们，而且知道他们证得阿拉汉果的机缘已经成熟了。佛陀就派遣马哈摩嘎喇那尊者先去向祀得和其弟子说法，佛陀本人随后也会前去说法。马哈摩嘎喇那尊者就到祀得居住的地方，他请问他们可否借宿一夜。首先，他们加以拒绝，后来却答应了，但指引他去龙住的地方。这只龙非常敌视马哈摩嘎喇那尊者，就和尊者展开一场斗争。最后，龙终于臣服了，而卷起身子，伸出头来，像雨伞般护持马哈摩嘎喇那尊者，表示对尊者的礼敬。第二天一大早，祀得和弟子们前来观察马哈摩嘎喇那尊者的命运如何，当他们发现龙已经驯服，温顺地以头保护马哈摩嘎喇那尊者时，都大感惊讶，他们也因此向马哈摩嘎喇那尊者礼敬。

这时候，佛陀也来了。马哈摩嘎喇那尊者从座位上站起来，向佛陀顶礼问讯，然后告诉众人：「这是我的老师－－最尊贵的佛陀，我不过是伟大佛陀的一位谦恭弟子而已。」听完马哈摩嘎喇那尊者这么一说，先前对尊者驯服龙的能力留有深刻印象的人对佛陀的能力更感讶异。

佛陀告诫他：「祀得，人民受到危险的威胁时，会前往山上、森林、花园、公园和树木去寻求庇护，但这些地方无法保护人们。只有依止佛陀，法和僧团的人才能从世间苦解脱出来。」

佛陀说法完毕后，祀得和他的弟子们证得阿拉汉果，他们也都加入僧团为比库。当天从盎嘎国，马嘎塔国和古卢国前来礼敬祀得的弟子看见祀得和他弟子们都身穿比库的袈裟时，感到困惑，而在心中想着：「究竟谁的法力较强？我们的老师祀得或苟达马呢？一定是我们的老师法力较强，因为是苟达马前来这里找他！」佛陀知道他们心中的念头，祀得也认为他应该去除他们心中的猜测，所以，他就向佛陀顶礼问讯，然后说：「世尊！你是我的导师，我不过是你的一位弟子而已。」经过他这么表白，这些人都明白佛陀的超凡卓绝。

最高贵的人

圣者极难得，不是每个家族都能生出圣者，

但圣者出生的家族和乐兴旺。(偈 193)

阿难尊者有一天突然想起一个问题：「我们的老师－－佛陀告诉我们，纯种的大象只生长在参达塔和优萨陀种中，纯种马只生长在信度种中，纯种牛只生长在优沙帕种中。事实上，他只告诉我们有关纯种象、马、牛的事，但却未提及最尊贵的人到底生长在何处？」

经过一阵思考后，阿难尊者就前去请教佛陀这个问题。

佛陀回答他：「阿难！最尊贵的人并不生长在某一特定的家庭中。但，最尊贵的人生长的家庭，一定快乐兴盛。」

幸福是什么

诸佛出生在世间令人喜悦，佛法在世间弘扬令人喜悦，僧团和合令人喜悦，比库持戒令人喜悦 。 (偈 194)

一群比库在讨论「幸福是什么？」的问题。他们明白不同的人对幸福的解释也不同，所以他们说：

「有人认为拥有国王般的财富和荣耀就是幸福。但有人则认为感官乐趣才是幸福，更有人认为得尝美食才是幸福。」

正当他们在讨论时，佛陀来了。佛陀明白他们讨论的话题后，说：

「比库们！你们所说的那些喜乐无法使人解脱苦。在这世间上，幸福的来源是：佛陀出现世间，听闻奥妙佛法的机会和比库们和谐相处。」

尊敬值得尊敬的人

供养值得供养的人－－诸佛、诸佛弟子

和克服执着、邪见与傲慢，远离诸忧患的人；

供养寂静、心无畏惧的人，功德不可衡量 。 (偈195)

佛陀有一次和众多信徒前往巴拉纳西，而在路上遇见一座供奉精灵的神舍，离神舍不远的地方有位婆罗门正在耕种。佛陀瞥见婆罗门时，请他前来相见。婆罗门来的时候，向神舍礼敬，而没有向佛陀礼敬。佛陀说：「婆罗门，你礼敬神舍是对的。」

佛陀的话使婆罗门心情愉快，佛陀眼见婆罗门处于有利的身心状况之下，就运用神通，在空中示现咖沙巴佛的金色浮图塔。佛陀更向婆罗门和信众解释有四种人值得建立浮图塔：佛、独觉佛、圣者弟子和转轮圣王。佛陀也指出有三种塔：(1) 装遗骸的骨塔、(2) 供奉肖像或模仿肖像的肖像塔、(3) 供奉袈裟、钵等遗物的遗物塔。菩提树属于遗物塔。佛陀强调要礼敬值得礼敬的人，佛陀说法后，这婆罗门就证得初果。咖沙巴佛的浮图塔一连七天在天空中示现，人潮不断前来礼敬，第七天结束后，浮图塔消失了，而为一座石头浮图塔取代。

第十五品　乐品

为水争吵

众生满怀憎恨，佛陀不憎恨，

众生满怀憎恨，佛陀安住不憎恨。 (偈197)

众生种种烦恼苦痛，佛陀不烦恼苦痛，

众生种种烦恼苦痛，佛陀安住不烦恼苦痛。 (偈198)

众生贪求欲乐，佛陀不贪求，

众生贪求欲乐，佛陀安住不贪求。 (偈199)

释迦族的咖毕喇瓦土城，和拘利族的拘利城紧临卢奚多河两岸，两个城市的农民都用卢奚多河水灌溉。有一年，发生大旱灾，他们的米谷和其它的农作物都受到威胁，两岸的农夫都想把河水引到自己的田里。拘利城的农夫想把水改道，引导河水来灌溉他们的田地，但咖毕喇瓦土城的农夫加以抗议，他们认为如果拘利城农夫的计策得逞，那么他们的田地就没有水灌溉，农作物就不可能成熟。

双方都想独占河水，因此都怀有瞋恚和恨意。两个城市农人间的争吵像野火般，蔓延开来，而传到双方统治者的耳里。两边都找不出妥协的办法，就准备战争，用武力解决。

佛陀知道他在河两岸的亲戚们正准备战争。为了他们的安宁和幸福着想，他决定加以阻止，就一个人单独到河的中央。两岸的亲戚看见他时，都把手上的武器放在一边，向佛陀礼敬。佛陀告诫他们：「你们不应该为少量不具重大价值的水大动干戈，伤害彼此更有意义的生命。你们为什么要采取这种不道德的作法呢？今天，如果不是我在这里的话，你们的鲜血现在已经像河水般淌满地上了。你们怀抱着恨意过日子，而我对任何人都没有恨。你们的道德感薄弱，而我德行清静。你们自私为己，敌意增长，而我没有丝毫的自私心态。」双方听完佛陀的劝诫后，对于自己的愚痴感到羞耻，一场流血战争因此得以幸免。

魔波旬影响村民，使他们反对佛陀

佛陀愉快安住，没有种种烦恼疑障。如同光音天，佛陀以法喜为食。——200偈

有一次，佛陀透过天眼，明白潘卡沙拉村落的一群少女证得初果的机缘快要成熟了，他就在该村落附近停留下来。有一天，这群少女在河边沐浴完毕后，回到她们的村子，而这时候，佛陀进城去化缘，但村民由于受到魔波旬的影响，并没有任何人供养佛陀。

佛陀在回程的路上遇见魔波旬，魔波旬当下问佛陀是否得到足够的食物。佛陀明白是魔波旬影响村民不要供养他的，佛陀就说：“你这邪恶的魔波旬，造作这种恶行是愚蠢的。”魔波旬对佛陀的话充耳不闻，他心中想着，如果能诱惑佛陀再次进城去化缘，而再次接受村民的奚落、侮辱，会是很好玩的事，所以就开口道：“你一定饿了，回村落去吧，你一定会得到供养的。”

这时候，这群少女刚好也抵达现场，她们向佛陀礼敬、问讯。魔波旬当着她们的面，讥笑佛陀：“啊！笱达玛，既然你今天早上没有得到任何的供养，你一定感受饥饿的剧痛吧！”

“魔波旬啊！我们即使得不到任何食物，也要法喜充满，如同光音天一样，只生活在禅定的喜乐中。”佛陀如此回答他。

胜利使人产生恨意

胜利造成憎怨，落败的人生活在痛苦中，

内心祥和的人舍弃胜利与失败，和乐安住。——201偈

高沙喇国巴谢那地王和阿迦答沙都王战争时，连吃三次败战。阿迦答沙都王是宾比萨拉王和韦提希皇后的儿子。韦提希皇后则是巴谢那地王的妹妹。巴谢那地王因为战败，而十分沮丧，感到羞辱，一时悲从中来：“多么丢脸啊！连乳臭未干的孩子都战胜不了，我还不如去死好了。”由于懊恼沮丧，他拒绝进食，整天赖在床上。佛陀知道巴谢那地王意志秃丧，就告诫众多比库：“比库们，战胜的人，敌意和仇恨增长。败落的人痛苦，而且意志消沉。”后来，巴谢那地王知道佛陀告诫弟子的话后，明白从事战争的双方都没有胜利可言，因此坚定地信任佛法。

欲望之火

没有任何的火比得上贪欲，没有任何的罪过比得上瞋恚，

没有任何的苦痛比得上五蕴，没有任何的喜乐比得上涅槃。——202偈

一位新娘结婚当天，她的父母亲邀请佛陀和众多比库前来接受供养。新郎看着新娘子忙出忙外，帮忙准备供养的食物时，心中非常兴奋，而无法照顾佛陀和比库们。佛陀领会到新郎的心情，而且也知道新郎和新娘两人正确了解佛法的机缘已经成熟了。

因此，为了暂时去除新郎的情绪执着，并转移他的注意力，佛陀就运用神通，使他看不见新娘子。由于看不见新娘子，新郎全心专注在佛陀身上，也更虔诚。佛陀就告诉他：“年轻人，欲望之火是所有火中最猛烈的，生气和愤怒最邪恶，没有任何的疾病比得上五蕴的重担。涅槃寂静是最究竟至上的喜悦。”

谨慎思考佛陀的教诲后，新郎和新娘子两人都正确了解佛法。佛陀于是准许两人再次相见。但这时候，两人已经没有爱的渴望了，因为他们已经明白世间的实相。

佛陀和一位饥饿的人

饥饿是最大的疾病(注 1)，五蕴是最大的苦痛，

智者如实知见这种道理，而证得究竟喜悦的涅槃。 (偈 203)

有一天，佛陀透过神通，知道阿拉维村里的一位穷人证初果的机缘已经成熟了，就前往该村。但当天，这穷人出去寻找走失的公牛。这时候，村子的人已经开始供养佛陀和众多比库，佛陀进食后，村人准备听佛陀说法，但佛陀却要等那穷人。穷人终于找到他的公牛，就跑着回来向佛陀礼敬。但他又疲累又饥饿，佛陀知道还有食物，所以就请村民先拿食物给穷人吃(注 2)。等到穷人吃完饭后，佛陀才一步一步，由浅入深地说法，一直说到四圣谛。听完佛陀的说法后，这穷人证得初果。

后来，佛陀和众多比库回揭达林给孤独园。路上，比库们十分讶异于佛陀会要求村民先给那穷人吃饭，然后才开示说法。佛陀听见他们的话后，便告诉他们：「比库们！我来阿拉维村的唯一目的，就是要向那穷人说法，因为我知道他具备有正确明白佛法的能力。如果他饥饿难耐，饥饿的痛苦可能障碍他理解佛法，他一早上都在找走失的公牛，所以非常疲累，非常饥饿。比库们！毕竟，没有任何疾病比饥饿更难以忍受。」

注１：一般的疾病只要有适当的药就可以治愈，但饥饿却要天天加以治疗。

注２：本故事说明佛陀不只关心众生的精神心灵，也及于物资方面的考量。

饮食要节制

健康是最高的福报，知足是最好的财富，

最可信赖的人就是最好的亲友，

涅槃是最究竟的喜悦。 (偈204)

高沙喇国巴谢那地王有一天吃完早餐后，前往揭达林给孤独园。他当天吃太多的咖哩肉饭，所以在听闻佛陀说法时，精神不振，不断打瞌睡。

佛陀就劝诫他：「国王！进食应适量，身体才会舒适。」国王接受佛陀建议，从此以后奉行适量的饮食，身子因此比往昔轻盈，情绪愉快，也比较健康。

佛陀在国王向他叙说改善的情形时，告诉国王：「国王，健康是非常的福报。」

尊敬佛陀的方法

已经领会寂静独居安乐的人，

已经领会法义而喜悦的人，

不再恐惧，而且远离邪恶(见)。 (偈 205)

有一天，佛陀宣称四个月后，他就要证入般涅槃。听到这件消息后，很多尚未证果的比库感到很伤心、很沮丧，茫茫然不知道该怎么办。他们就紧紧跟随在佛陀的身旁。但提裟尊者决心要在佛陀入灭之前证得圣果，所以并没有整日跟随佛陀，反而到僻静的地方去精进禅修。

其他比库不了解提裟尊者，就向佛陀说：「世尊！提裟尊者似乎并不尊敬您，他只晓得做自己的事，而不知来世尊身边听法。」

提裟尊者说：「我只是加紧努力精进，以便在世尊般涅槃之前能证圣果而已，这也是我未到世尊身边的唯一原因！」

听完提裟尊者的解释，佛陀说：「比库们！所有敬爱和尊重我的比库应该效法提裟尊者。比库们！鲜花供养并不表示尊敬我，只有精进禅修才是。」

沙咖天帝看护佛陀

值遇圣者是好事，与圣者同住是件喜乐的事，

不见愚痴的人也是件喜乐的事。 (偈 206)

与愚痴的人为伍，会长期忧患，

与愚痴的人为伍，如同与敌人为伍一般痛苦；

与智者为伍，如同与亲友同住般安乐。 (偈 207)

所以，人应该与聪明、智慧、多闻、坚定、

善尽职责的圣者为伍，如同月亮追随星辰的轨迹。 (偈 208)

大约般涅槃前十个月，佛陀在韦沙离附近的鞞罗柧村结夏安居。那时候，他身染痢疾。沙咖天帝知道佛陀身体不适，就亲自前来照顾佛陀。佛陀告诉他不要费心，因为有很多比库在身边，但沙咖天帝坚持要照顾佛陀，直到佛陀身体好转。

众多比库对沙咖天帝亲自照顾佛陀一事感到惊讶，也对他懔然敬畏。佛陀听见众多比库的心声后，告诉他们：「比库们！沙咖天帝亲自照顾我这件事并没有任何特别的地方。往生之前，他曾有机会听闻我说法，因此了解佛法。去世之后，才往生成为现在的沙咖天帝。而这一切，都是因为他曾经听闻佛法，事实上，比库们！得遇圣者是桩好事，与圣者共住令人喜悦。」

备注：虽然佛教徒崇拜沙咖天帝并祈求他的祝福和保护，但佛陀在《幢顶经》中说沙咖天帝尚未究竟解脱贪瞋痴和恐惧。尽管如此，佛教徒传统上相信沙咖天帝护持佛教。

第十六品　喜爱品

执着妨碍修行

比库若流连不该去的地方，不修持正思惟，

放弃戒定慧三学，而还俗去追求欲乐，则只能羡慕修证的比库。 (偈 209)

不要贪恋可亲与不可亲的人事物，怨憎会、爱别离都是痛苦的。 (偈 210)

所以不要爱染，因为爱别离是痛苦的，没有爱染与憎怨的人，毫无系缚。 (偈 211)

沙瓦提城里一户人家的独生子没有得到父母的同意就私自出家。他的父母由于强烈执着于这位独生子，也出家为比库与比库尼。他们无法放弃彼此之间的感情来独立生活，所以住在同一精舍里，就像住在自己的家里一样，一齐谈话，一齐吃饭。也因此成为其他比库讨厌的对象，有些比库就向佛陀报告他们的行为。

佛陀告诫他们：「一旦出家修行，就不可以像家人一样住在一起。爱别离、怨憎会毫无疑问是痛苦的，但即使如此，也不可贪爱任何人或众生，因为感情的执着会影响修行。」

佛陀安慰伤心的人

喜爱会引起忧愁，喜爱会引起恐怖，

毫无喜爱的人，远离忧愁与恐怖。——212偈

有位富翁因为儿子去世，而十分沮丧，他经常到墓园去哭泣。一天清晨，佛陀透过神通，明白这件事，就去看他。他告诉佛陀，儿子的去世使他哀伤痛苦。佛陀安慰他：“不只你家有亲人去世，众生有生，就必定会死。你必须明了，死亡是生命的终点，不可误以为只要你亲爱的儿子会死。不要如此沮丧，而把持不住。哀伤恐惧都是欲爱引起的。”

觉察到生命变化无常的特性后，富翁就证得初果。

佛陀安慰维沙卡

喜爱会引起忧愁，喜爱也会引发恐怖，

割舍喜爱的人，远离忧愁恐怖。——213偈

维沙卡因为孙女苏达坦不幸逝世而十分难过，就前去向佛陀叙说她的悲伤之情。佛陀告诫她：“维沙卡，你难道不明白沙瓦提城一天有多少人去世吗？想想看，如果他们都是你的孙子，你岂不是要日夜不停的哭泣！不要让一个孩子的死亡这么严重地打击你。贪爱才造成悲伤和恐惧。”

为妓女大打出手的王子们

执着引发忧愁，执着引发恐怖，毫无执着的人，远离忧愁恐怖。——214偈

一个节庆的日子里，佛陀在众多比库的陪同下，进入韦沙离城。路上，他们遇见几位穿着华丽的离车国王子。佛陀看着他们这身王室打扮时，说道：“比库们！未曾去过三十三天的人，仔细观看他们的装扮吧！”这几位王子在前往一处游乐公园的路上，遇见一位美丽的妓女，他们邀请她同行。但后来却为了她而争吵起来，不一会儿，甚至拳脚相见。结果，好几位挂彩流血，必须被人抬回家去。

佛陀和比库们化缘结束后，在回精舍的路上，又正巧遇见人们抬着受伤的王子要回去。

比库说：“这些王子因为一位女子的缘故而毁了。”

佛陀接着说：“比库们！哀伤和恐惧是因为享受、执着感官欲乐而引起的。”

安尼其乔达枯玛痛失新娘

欲乐引发忧愁，欲乐引发恐怖，毫无欲乐的人，远离忧愁恐怖。——215偈

住在沙瓦提城的安尼乔达枯玛正准备和沙甲拉城一位美丽的女孩结婚。但准新娘子从家中前来沙瓦提城的路上却生病了，更不幸的，因此丧生了。知道这件不幸的消息时，他整个人笼罩在哀伤痛苦的情绪中。

佛陀知道他了解佛法的机缘已经成熟了，就前去他家，并且接受他父母的供养。进食之后，佛陀请他出来相见，并问他何以如此悲伤沮丧？他告诉佛陀他的新娘子不幸丧生的事情。佛陀告诉他：“哀伤是欲望招感出来的。对世事万物的欲望和对感官欲乐的强烈渴望会引起哀伤和恐惧。”听完佛陀的忠告后，他努力思维，终于克服痛苦，明白感官欲乐的变化无常。

不久之后，他就证得初果。

忧愁缘自渴爱

贪爱会引起忧愁，贪爱会生起恐怖，

毫无贪爱的人，远离忧愁恐怖。(偈216)

沙瓦提城中有位婆罗门是外道的信徒，但佛陀明白他不久即将证初果，就到他耕种的地方去找他谈话。这婆罗门十分友善，他非常感谢佛陀关心他和他的工作。他向佛陀说：「等我田里的稻米成熟后，我会在收成之后，先分一些给你，我不会在分给你之前，先吃这些米饭。」但佛陀预知他今年不可能有收成，所以不发一言。

婆罗门的米粮就要收成的前一天，却下起倾盆大雨，他所有的米粮也完全毁了。婆罗门因为无法如愿的分送佛陀米粮，而非常难过。

佛陀再度前去找他，并加以安慰。婆罗门也向佛陀叙说降临到他身上的大灾难。佛陀忠告他：「婆罗门，如果没有任何贪欲(注)，永远不会哀伤、恐惧。」

备注：

贪欲有三种

1. 欲爱，执着于感官的爱

2. 色爱，执着于色界的爱

3. 无色爱，执着于无色界的爱

根据阿毗达摩（论）的说法，色爱和无色爱是执着于常见的感官乐趣。

贪欲是强有力的精神力量，潜伏在所有众生心中，它是造成生命中多数苦痛的主要原因，也是使众生生死轮回不断的原因。

获得很多篮子点心的马哈咖沙巴尊者

持戒严谨，具足正见，住法(注 1)，明白圣谛，

而且戒定慧三学圆满的人，为世人所敬爱(偈 217)

一个节庆的日子，佛陀在众多比库的陪伴下，前往王舍城化缘。路上，他们遇见几位手上都提着糕饼篮子的孩子正要到公园去。这些孩子看见佛陀时，就向佛陀问讯，但却没有供养佛陀糕饼。佛陀告诉其他比库：「虽然这些孩子没有供养我们，但他们要供养的比库就要来了。等他们供养完毕后，我们再上路吧。」说完说后，佛陀就和比库们到路边树下的阴凉处休息。这时候，马哈咖沙巴尊者从后面赶了上来，这些孩子一看见马哈咖沙巴尊者，马上流露出高兴的表情，他们向尊者问讯，并且供养糕饼。

马哈咖沙巴尊者忠告这些孩子：「佛陀－－我的老师和众多比库就在树下休息。拿糕饼去供养他们吧。」这些孩子遵照马哈咖沙巴尊者的指示去做，佛陀也接受他们的供养。后来，有些比库说这些孩子比较喜欢马哈咖沙巴尊者。佛陀解释道：

「比库若像马哈咖沙巴尊者一般，都会受天人喜爱，也会得到四食 (注 2) 的供养。」

注 1：「住法」指四向、四果及涅槃九种殊胜法。

注 2：「四食」：袈裟，食物，住宿和医药。

往生净居天（注）的比库

渴求涅槃，心中感受到三果的喜悦，

并且不为物欲所系缚的人，就是证得不还果的人。——218偈

一位年老比库的弟子有一次问他，是否已经证得阿拉汉果。年老比库虽然已经证得三果，但沉默不语，因为他曾经下定决心，在证得阿拉汉果之前，决口不说他的修行境界。但直到逝世时，他还未证得阿拉汉果，也就从来没有说明他的修行境界。

他的弟子们为他在寂灭之前都未能证得阿拉汉果，而感到难过。他们请问佛陀该年老比库往生何处。佛陀回答他们：“比库们！你们的老师在寂灭之前已经证不还果。他现在往生到净居天。他未向任何人透露修行的境界，是因为对自己只能证到这样的果位，感到惭愧。他实在努力精进，想证阿拉汉果。你们的老师对欲界已经没有任何的执着了。”

（注）净居天，证得不还果的人往生的地方。

 

难提获得往生天界的荣耀

长期离开家乡，到远处去的亲人平安归来的时候，

亲朋好友和祝福的人都来欢迎他（她）。219偈

同理，作善业的人虽然往生，仍然得到善报，

一如亲朋好友欢迎返乡的亲人。220偈

难提是巴拉纳西的富翁。他有一次听佛陀说兴建精舍给比库有很大的法益，于是就在仙人堕处兴建尖顶、布置良好的大精舍。当他把这精舍捐献给佛陀时，三十三天为他预留了一座华屋。

有一天，马哈摩嘎喇那尊者到三十三天时，看见三十三天为难提所预留的华屋。返回人间后，他请教佛陀：“世尊！世间做善行的人能够在活着的时候就得到三十三天预留的华屋和其它的富贵吗？”

佛陀回答他：“你怎么问这种问题呢！你自己不是已经在三十三天亲眼看见了吗！天神等待善良慷慨的人前去，如同亲友期盼长久不见的家人一样。当善良的人逝世时，他们将受到热切的欢迎，往生到天界（注）。”

（注）《天宫故事注》说难提经过一生的布施后，死后往生三十三天。

第十七品　忿怒品

治好皮肤病的女士

舍弃忿怒，灭除我慢，解脱一切系缚，

不执著名色的人，不受苦。 (偈221)

有一次，阿奴卢塔尊者前往咖毕喇瓦土城时，所有的亲戚，除了妹妹萝西妮以外都来探视他。他们告诉他萝西妮有皮肤病，所以没办法前来，但他还是请她前来相见。萝西妮耻于得到皮肤病，只好遮着头脸，前来与他见面。尊者建议她做些善行功德：他请她变卖一些首饰，所得的钱财用来兴建供大众做善行功德的厅堂。萝西妮答应他的建议。尊者也请其他的亲戚协助她。他更建议萝西妮在工程进行时帮忙扫地，用水装满所有罐子。萝西妮遵照他的话做，病就日渐好转。

 

厅堂兴建完成时，佛陀和众多比库被邀请前来接受供养。应供后，佛陀询问捐献者是谁，但萝西妮却不在现场，佛陀就请她前来。等萝西妮来向佛陀顶礼之后，佛陀告诉她罹患皮肤病的原因，是因为过去某一世时，她在愤怒下所作恶业的结果。佛陀说，那时候她是巴拉纳西国王的皇后，但国王却宠爱一位跳舞女郎，她因此嫉妒那位舞女。有一天，她指使仆人事先在舞女的床铺和地毯上洒上会使人发痒的粉末，再用这种粉末洒向舞女身上，加以羞辱。全身发痒的舞女痛苦不堪地倒在床上，但却更加痛苦。

由于犯下这恶行，萝西妮今生才会罹患皮肤病。佛陀接着告诫大众，愤怒时不要鲁莽从事，也不可以对人怀有恶意。

佛陀说法完毕后，很多人，包括萝西妮在内都证得圣果。萝西妮的皮肤病也痊愈了，容貌变得清澄光滑。

比库和树精

能够抑制忿怒，如同剎住急行车辆的人，

是善于调御的人，其他的人只是空执缰绳而已。 (偈222)

有位来自阿拉维村的比库准备为自己兴建一间茅舍，就开始砍伐一棵树，但该树上住着一位女天神和她的幼儿。她请求比库不要砍倒，比库却不予理会。她一看无法劝阻，就把幼儿放在树干上，希望比库能因此停止砍树。但比库已经挥动斧头砍下去了，无法及时停下来，所以就把小孩的手臂砍断了。女天神看见她的孩子受到如此重大的伤害，异常愤怒，当下就想杀死比库。但当她高举双手，正要出手时，突然心念一转，告诉自己：「如果我杀死比库，就是杀害遵守戒律的人，一定会因此受苦，而且也可能立下恶例，使更多比库受害。既然这比库有老师，我一定要去找他的老师。」她就前去向佛陀哭诉。佛陀告诉她：「你能够如此冷静控制自己真是太好了！」佛陀接着向她开示。

她正念思惟佛陀的说法之后，就了解佛法了。佛陀也在揭达林给孤独园附近提供一棵树给她居住。从此以后，佛陀告诫比库不可砍伐树木。

慈心保护优它拿不受热水烫伤

以爱调御忿怒，善制服恶，布施胜悭吝，

以实话战胜妄语。(偈223)

农夫富留那为富翁修摩那工作。他有一位女儿名字叫做优它拿。后来，有一天，他和妻子供养刚出灭尽定的沙利子尊者，由于这善行，他在工作的农地上挖掘出金子而变得非常富有。国王也公开宣告他是王室银行家。有一次，他连续七天供养佛陀和众多比库，并且在第七天听完佛陀说法后，一家三人都领悟佛法。

后来，他把女儿优它拿婚配给富翁修摩那的儿子。但优它拿在夫家却无法供养佛陀或听闻佛陀开示，所以日子过得并不愉快。她就问她父亲：「你为什么把我关在笼子里呢？我既无法见任何比库，也没有任何做善行的机会。」富留那对女儿的处境很内疚，只好给她大量的金钱，优它拿也在获得丈夫的同意后，雇请丝蕊玛来服侍丈夫一些日子。

优它拿利用这段期间供养佛陀和众多比库。第十五天时，丈夫看见她在厨房忙着准备食物时，笑着说：「多么愚笨的人！不知道享受人生，只知道忙着准备供养的典礼仪式而累垮自己。」这时候，丝蕊玛看着他这么一笑，一时间忘记自己只不过是人家僱请来的帮佣而已，却非常嫉妒她，更糟糕的是，竟然无法克制内心的妒意，就到厨房去拿起滚烫的热水，企图要泼向优它拿的头。优他拿看着她过来时，心中毫无瞋念，并且想着就是因为丝蕊玛的帮佣，她才有机会听闻佛法，又作布施，因此对丝蕊玛心存感激。但突然间，她明白丝蕊玛要用滚烫的热水泼她，她立刻下定决心：「如果我对她怀有任何的瞋心，就让这滚烫的热水烫伤我。如果没有瞋心，愿一切平安。」

由于优它拿对丝蕊玛不怀一丝瞋心，这滚烫的热水顿时像冷水般，对她毫发未伤。丝蕊玛认为这热烫的水一定已经变凉了，就想要再去拿另一罐热水来，但却被优它拿的仆人抓住，并且加以殴打。优它拿阻止他们，并要他们为她敷药。

这么一来，丝蕊玛恢复理智，明白自己的身份，她后悔自己想要伤害女主人的念头，就请求优它拿原谅她。优它拿告诉她：「我要去请教父亲可不可以接受你的道歉。」丝蕊玛同意与她一齐去向优它拿的父亲富留那道歉。但优它拿说：「我所谓的父亲，不是指生身父亲，而是帮助我打断生死轮回的佛陀。他教导我究竟真理的佛法。」丝蕊玛表示她也想见佛陀。她们于是决定第二天由丝蕊玛在优它拿家中供养佛陀和众多比库。

第二天，供养完后，她们向佛陀叙说两人之间发生的事。丝蕊玛承认犯了错误，恳请佛陀劝告优它拿原谅她。佛陀问优它拿，当丝蕊玛要伤害她时，心中有什么念头？优它拿回答佛陀：「世尊，我因为感激她的帮忙，所以没有任何恨意或瞋念，我只是向她展现我的善意。」

佛陀赞叹她：「优它拿！做得对，做得好！心中不怀瞋念使你能征服辱骂你的人；慷慨大方的人，能摄服吝啬的人；说实话的人能摄服说谎的人。」

优它拿于是接受佛陀的忠告，原谅丝蕊玛。

往生天界的方法

人应该说实话，不可忿怒，

即使自己拥有的不多，仍然应该布施给乞求的人，

能够做到这三件事的人，可往生诸天。 (偈224)

马哈摩嘎喇那尊者有一次在天界看见很多天神住在舒适的华屋中。他请教他们究竟做了什么善行，能够往生天界。他们的回答各自不同，其中一位说，他所以往生天上，不是因为布施或听闻佛法，而只因为他总是实话实说。另一位女天神则说，虽然她的主人殴打辱骂她，但是她不生主人的气，心中没有任何的瞋念。她说控制自己的脾气，涤除恨意使她往生天界。其他天神则说他们在能力范围内，用自己的方法，为他人的利益而布施。马哈摩嘎喇那尊者回到精舍后，请教佛陀，一个人说实话，不发脾气或只布施少量微不足道的东西，就能往生天上吗？

佛陀回答他：「你不是亲眼目睹，亲耳听闻那些天神的说辞吗？你不该有任何的怀疑。即使少量的功德也能使人往生天上。」

误把佛陀当作儿子的婆罗门

调伏色身，不伤害众生的圣者，证得不死的境界(涅槃)，不再受苦。 (偈 225)

有一次，佛陀和一位随从比库到裟祇城去化缘。一位年老的婆罗门看见佛陀，就说：「我的孩子，你已经很久没来看我们了！来吧！让你的母亲也瞧瞧你。」说完后，他就要佛陀回他家去，到达他家时，他的妻子也向佛陀说类似的话，并且向他们的孩子介绍佛陀是他们的大哥，更要他们向佛陀致意。从此以后，这对夫妇供养佛陀，听佛陀说法，夫妇两人也因此都证得三果。

比库们十分困惑，不知道为什么这对婆罗门夫妇会称呼佛陀为儿子。佛陀向他们解释：「比库们！他们如此称呼我，是因为过去很多世时，我是他们的儿子或侄子。」佛陀亲近这对夫妇达三个月之久，这对夫妇因此证得阿拉汉果。

这对夫妇逝世时，比库们不晓得他们已经般涅槃了，就问佛陀他们往生何处？佛陀回答他们：「阿拉汉们不往生任何地方，他们已经获得涅槃的究竟法喜。」

制作礼物的布施者

时时保持醒觉，日夜勤勉修学，

并且志向涅槃的人，息灭所有的烦恼。 (偈 226)

一天夜晚，女奴璞娜仍在为她的主人桩米，但实在太疲倦了，所以就稍为休息一会儿。这时候，她瞥见达帕尊者带领一群刚才听完说法的比库回到个人的房间去。她看见他们这么晚仍然未睡眠，心中想着：「我是因为太可怜，必须一直工作，才会这么晚还未得安憩。他们那些修行人为什么也这么晚还不休憩呢？也许他们其中有人生病或者他们有什么困扰吧。」

第二天清晨，璞娜把一些米浸在水中，然后拿来做糕饼，做完之后，她带着这些粗糙的糕饼，打算到河边去吃。路上，她看见佛陀正在化缘，她心中嘀咕着：「前些日子我遇见佛陀时，手上没任何东西可以供养，但当我有东西可以供养时，又遇不着他。今天，我遇见他，碰巧手上也有这些糕饼，但不知他可愿意吃这么粗糙的糕饼吗？」佛陀明白他的心念，就接受他的糕饼，并且要阿难在地上铺席垫，佛陀就坐在席垫上，进食璞娜供养的糕饼。进食后，佛陀为璞娜澄清心中的疑惑：「你没有时间睡眠，因为你必须努力工作。至于比库们，他们必须经常保持醒觉、正念现前，所以才晚睡。不管什么身份，人都应保持醒觉，正念现前，不可怠惰。」

细细思量佛陀的话后，璞娜深深理解佛法。

恰恰好

阿拉汉应知，这不是现在才有的现象，自古以来就是如此：沉默不语的人受诽谤，多话的人受诽谤，寡言的人也受诽谤，世间人对任何人都诽谤。——227偈

不论过去，未来或现在，没有人永远受人赞叹，也没有人永远受人诽谤。——228偈

如果行为无瑕疪，智慧与德行兼备，如阎浮金（注）一样有价值，连智者都日夜加以赞叹的人，谁能诽谤呢？甚至诸天与大梵天也赞誉这种人。——229/230偈

阿拘拉和他的同伴想要闻法。他们先去见离婆多尊者，但尊者非常冷漠，一句话也没说。他们失望之余，就去找舍利弗尊者，舍利弗明白他们的目的后，向他们说法，但内容却非常深奥，他们也不喜欢，反而嘀咕的说，舍利弗尊者的说法太冗长，太深奥了。他们又去找阿难尊者，阿难尊者对他们说最基本的佛法，他们又说阿难尊者说的法太过简洁、笼统了。最后，他们去见佛陀：“世尊，我们来找你，是希望听你说法。来这里之前，我们已经听过几位尊者的说法，但都不满意。离婆多尊者甚至不理睬我们，舍利弗尊者说法太详尽、深奥了，阿难尊者又太简单，太笼统了。我们都不喜欢他们的说法。”

佛陀回答他们：“弟子们！一般人容易指责别人，这世界上没有人不被谴责的，人们甚至批评国王，即使是佛陀也被人指责，被心胸狭窄的人责骂不要紧，只要智者的谴责才算是真正的谴责，也只要智者的赞誉才算是真正的赞誉。”

（注）阎浮金：来自阎浮河（Jambu）的金，是品质最佳的金。

穿木屐的比库

戒慎恶行, 调御色身, 舍离恶行, 勤修善行。 (偈 231)

戒慎恶语, 调御恶语, 舍弃言语, 勤修善语。 (偈 232)

戒慎恶意, 调御心意, 舍离恶意, 勤修善意。 (偈 233)

智者圆满调御自己的身口意。 (偈 234)

有一次，六位穿着木屐，双手拿着木杖的比库在石板上走来走去，而制造很大的噪音。佛陀听见这些噪音时，问阿难究竟是怎么一回事，阿难告诉佛陀这六位比库的情形。佛陀明白事情的真相后，说人必须体谅别人，不要破坏宁静的气氛，他也告诫比库应控制自己的言行举止。从此以后，佛陀告诫比库不要穿木屐。

第十八品　垢秽品

屠夫和儿子的命运

此刻，你就像枯萎的树叶，死神的使者已经在你的身边，

你即将展开漫长的死亡之旅，却尚未准备任何的资粮。

为自己建造安全的岛吧！

尽早精进修行，成为智者吧！

若能拂除尘垢与诸烦恼，就能证得圣者的境界。

你的生命即将结束，

开始步向无法中途停止的死亡之旅，

但你却尚未备妥任何的资粮。

为自己建造安全的岛吧！

尽早精进修行，成为智者吧！

若能拂除尘垢与诸烦恼，就不再生死轮回了。 (偈235)

沙瓦提城中有位从事屠宰工作很多年的屠夫。他喜欢吃牛肉，坚持每天的饮食必须有咖哩牛肉饭。有一天，他在前往河中沐浴之前，把要煮给一家人吃的肉摆在一旁。当他离开家后，他的一位朋友劝他妻子把肉卖掉，所以当天就没有咖哩牛肉饭了。他非常生气，就跑到后院去，割下一只公牛的舌头，加以烘焙之后才坐下来吃饭。

吃饭时，他想要咬一口牛舌头，但却咬断自己的舌头，而和那只公牛陷入相同的困境。大量的血从他的口中流出来，使他极度痛苦，又异常愤怒，终于死于非命，并且往生到悲惨的境界。他的妻子对他的遭遇非常惊吓，便劝他的儿子赶快离开家乡，到遥远的地方去，免得这种恶运变成诅咒，降临到他身上。她的儿子就到怛剎尸罗去当金匠。后来，他与老板的女儿结婚，也养育了几个孩子。等孩子都长大后，他才落叶归根，返回沙瓦提城。他的儿子们都是佛陀的虔诚信徒，所以非常担心他们的父亲，因为他的一生中没有做过任何的善行。

有一天，他们邀请佛陀和众多比库前来家中应供。供养之后，他们告诉佛陀：「尊者，我们是以父亲的名义供养佛陀和比库的。请您慈悲的向他说法，使他了解佛法。」

佛陀就向他们的父亲开示：「你渐渐老了，你的身体像枯萎的叶子，现在，你必须为未来的生命做准备，建立奉献和修行的生命方式，做个有智慧的人吧！」

察觉到世间生命无常，并且正念现前思考佛陀的告诫后，这老人证得了初果。

供养圣者的婆罗门

智者应该点点滴滴、时时刻刻去除精神的烦恼，

就像金匠去除金子的渣滓。 (偈 239)

有一次，一位婆罗门看见一群比库在整理袈裟，准备进城化缘。他发现到有些比库的袈裟碰到草地上的雨露而沾湿了，他就清除草径，除掉那些草，第二天，他发现有些比库的袈裟直接碰触到光秃的地面而弄脏了，他就用细砂铺在路上。后来，他又发现比库在大热天时会流汗，而在下雨天时身体会被淋湿，于是就在比库进城化缘前聚集的地方建立一间休息的房舍。

房舍建好时，他邀请佛陀和众多比库接受供养，并且说明自己如何一步步地完成他的善行。佛陀说：「婆罗门啊！有智慧的人一点一滴的完成善行。同时，慢慢地，但持续不断的去除心中的烦恼。」

往生成昆虫的比库

恶业使做恶业的人堕落恶趣，

如同铁锈从铁块中长出来，却反而腐蚀铁块。 (偈 240)

帝沙是沙瓦提城的比库。有一天，他获得一些很好的袈裟而显得非常高兴。他想要在第二天就穿上它们。但当天晚上，他却去世了。由于对这些袈裟不当的执着，他竟然往生成一只昆虫，并且住在这些袈裟的褶层内。因为没人可以继承他的遗物，其他比库决定把这些袈裟分给大家。当他们正准备分袈裟时，这只昆虫非常愤怒，大声哭吼着：「他们在损毁我的袈裟。」

这时候，佛陀透过神通力量，听见它的哭叫声，便建议比库们七天后再处置这些袈裟。第八天，原属于帝沙的袈裟就分给其他比库。

佛陀事后解释为什么要如此建议：「帝沙在临终时，执着于这些袈裟，所以他往生后的前几天，先变成昆虫，并且住在这些袈裟里面。当你们要处理那些袈裟时，他非常痛苦，就在袈裟内跑来跑去。如果当时你们真的处理掉那些袈裟，他绝对会因为对你们的极端痛恨，而往生到更苦难的境界去。现在，由于他以前的善业，他已经往生到幸福的境界了，我才允许你们处理这些袈裟。比库们！执着是非常危险的，就好像铁锈腐坏本来的铁块一样，执着也毁灭一个人，使人堕落到更差的生命形态去。比库不应该沉溺或执着于四食，因为执着会延缓一个人修行的进步。」

打诳语的比库

经文不常唱诵，容易遗忘，房屋不经常照顾，容易腐坏，

怠惰会破坏美丽，放逸是护卫者过失的原因。——241偈

沙瓦提城的人经常赞叹沙利子和马哈摩嘎喇那比库的说法。有一次，拉鲁达伊听见他们的赞叹后表示，如果他们也听他说法的话，一定也会赞叹他。人们就邀请他说法，但他站在讲台时，却不知如何说，他请其他比库先说法，之后他再说法，但接连三次，他都无法开口说法。

这时候，信徒们已经耐心尽失，而严于申斥：“你这大笨蛋!我们赞叹沙利子和马哈摩嘎喇那尊者时，你大言不惭地说你也可以像他们一样的说法，现在你怎么不也说法啊！”拉鲁达伊颜面尽失地离开。

佛陀知道这件意外时，说：“拉鲁达伊对佛法所知不多。不知道经常复诵经文，也记不住任何经文。由于不复诵所学的经文，他对这些经文就愈来愈生疏了。”

妻子有外遇的男子

邪淫是女人的污垢，吝啬是布施者的污垢。

不论今生或来世，所有的恶业都是污垢。——242偈

比库们！无明是最污秽的污垢，你们应当去除无明，成为无垢比库。——243偈

一名男子的妻子与人私通。他感到惭愧，而回避所有的朋友，甚至也远离佛陀。过来一阵子，他又去向佛陀顶礼问讯。

佛陀明白他前阵子不曾前来的原因时，告诫他：“弟子啊！不知羞耻的女性像河水、马路、酒店、公共休息的房舍或路边的茶水，各式各样的人都可以使用它们。事实上，举止随便，不贞的女子必定自我毁灭。”

行医的比库

不知羞耻，卤莽如乌鸦，

诋毁他人，粗暴邪恶的人，生活随便。(偈244)

知所惭愧，清净不染，

谦逊，清净观照察觉的人，生活戒慎。(偈245)

小沙濡比库懂得医药病理。有一天，他看完一位病人后，在回去的路上遇见沙利子尊者，他向尊者说自己医疗后，得到非常美味的食物做为医疗的报酬。他请沙利子尊者与他分享这些美味。但沙利子尊者一言不发地离他而去。沙利子尊者之所以不接受小沙濡比库的食物，是因为小沙濡比库违犯比库「不可因为个人利益而从事医疗行为」的戒律。

佛陀知道事情的来龙去脉后，说：「比库们！无行比库的身、口、意不清净。同时，傲慢得像只乌鸦。他会利用不正当的手段去获取舒适的生活。相反的，知羞耻的比库，日子艰困。」

守戒不容易

杀生、妄语、拿非份之物、邪淫、酗酒的人，

当下自寻恶报。 (偈246, 247)

善良的人啊！恶念难于调御，

所以不要因贪婪与邪恶，

而使自己长期受苦报。 (偈248)

有一次，五位在家信徒到揭达林给孤独园去持戒，他们各自守五戒中的一戒，每个人都说自己所守的戒最难遵守。因此争论不休，他们就向佛陀报告他们各自的见解，佛陀告诫他们：

「你们不应该认为那些戒简单或微不足道，遵守戒律会使你们幸福美满。不可看轻任何戒律，所有戒律都难于遵守。」

嫉妒的心不得安宁

人应出于信仰和喜乐而布施，嫉妒别人获得饮食的人，日夜不得安宁。 (偈 249 )

如果连根拔除这种嫉妒心，日夜都安宁。 (偈 250 )

年轻的帝沙比库有个非常坏的习惯，就是蔑视他人的善行。他甚至批评著名的布施者如给孤独长者和维沙卡。他更吹嘘说，他的亲戚都非常富有，而且像水井一般，任何人都可以前去汲水。听他这么说，有些比库心下怀疑，就想一探究竟。

他们就到他的家乡去调查，结果发现他的亲戚都很贫穷，帝沙所说的全不实在。这些比库就向佛陀报告，佛陀因此说：「比库若因为别人接受礼物和供养，而心生不快，永远无法证得清净止观。」

 

精神不集中的信徒

没有任何火比得上贪欲，没有任何执着比得上瞋恚，

没有任何系缚比得上愚痴，没有任何河流比得上爱欲。——251偈

有一次，佛陀在揭达林给孤独园讲授佛法时，大众中有五位在家信徒。其中一位坐着睡着了；第二位用手指头刮地上；第三位，用手摇树；第四位仰头向天；只有第五位专心恭敬地听佛说法。阿难尊者看见他们不同的行为举止时，告诉佛陀：“世尊，你在说法时，这五人之中只有一位专心听讲。”阿难也向佛陀叙述其他四位的举止，并且请教佛陀，为什么他们有这种表现呢？

佛陀说，这是因为他们无法改变旧有的习气。在过去世时，第一位信徒是一条蛇，因为蛇总是捲曲着身子睡觉，所以才会在听闻佛法时睡觉；刮地的信徒在前世是地下生物；摇树的是只猴子；仰头向天的是星象学家；专心听法的人则是学识丰富的婆罗门。

佛陀接着说：“阿难！记住！人必须专心听讲才能了解佛法，而且很多人不了解佛法。”

“世尊！碍障人们证悟佛法的是什么？”阿难进一步发问。

“阿难！贪、瞋、痴障碍众生证悟佛法。众火中，欲望之火最是厉害，贪欲永不止息地灸烧众生。”

富翁

看见别人的过失很容易，看见自己的过失则很难；

揭扬别人的过错，像扬弃糟糠，

但隐匿自己的过错，却像狡猾的家禽躲藏起来。(偈252)

有一次，佛陀到盎嘎国和优塔卢弘扬佛法时，来到跋提城。他透过神通，知道城中巨富泯兔家人，包括他本人、妻子、儿子、媳妇、孙女和仆人证得初果的机缘已经成熟。泯兔本人曾在家中后院发现大堆等身高的金羊雕像，人们因此称呼他泯兔（巴利文的意思是公羊）富翁。

泯兔家人听说佛陀来到跋提，就前去向佛陀顶礼问讯，并且在听完佛陀的说法后，证得初果。泯兔告诉佛陀，在他们前来听法的路上，一些苦行外道批评佛陀，并且试图说服他不要前来听佛陀说法。佛陀回答他：「弟子啊！夸大别人的缺点和错误，而对自己的错误视若无睹是很自然的现象。」

佛陀接着说明泯兔的前世。佛陀说在某一世时，泯兔捐献兴建一座精舍和集会用的厅堂给咖沙巴佛。而在另一世时，他是巴拉纳西的富翁，那时候，当地发生饥荒，他把自己仅剩的食物供养一位独觉佛。由于这供养，他煮饭的锅罐奇迹似的装满了米。

挑剔的比库

挑剔别人的过错，容易忿怒的人烦恼增长，

同时，离究竟断惑的境界还很遥远。(偈253)

优哈那珊尼比库老爱挑剔别人，说别人的不是。众多比库就向佛陀报告。

佛陀说：「比库们！如果挑剔别人的错误，是为了教导对方正确的方式，这种挑剔不是恶意的行为，不需要加以谴责。但如果老是挑别人的毛病，数落他人不是，只是出于轻蔑和恶意，这种人无法获得禅定。他无法了解佛法，烦恼会在他心中滋长。」

四处云行的苦行者

天空中无道迹，只有佛陀的教法才能证得涅槃，

世间人执着诸邪见，如来则不。 (偈 254)

天空中无道迹，只有佛陀的教法才能证得涅槃，

五蕴无常，诸佛坚定，不随境转。 (偈 255)

四处云行的苦行者须跋陀罗在拘尸那罗时，听说佛陀当天晚上就要般涅槃了。他曾经向不同宗教的负责人请教三个困扰他很久的问题，但是他们的答案都无法令他满意。虽然尚未请教过佛陀，但他觉得只有佛陀才能回答他的问题，于是急忙前去面见佛陀，阿难尊者却希望他不要去打扰佛陀，但佛陀听见两人的对话后，同意接见他，须跋陀罗就向佛陀请教三个问题：

1. 天空是否有轨迹？

2. 佛陀教法外可否找到圣者 ？

3. 有没有不是无常的缘起法？

佛陀对这三个问题的回答都是否定的。

第十九品　法住品

收受贿赂的法官

卤莽处事的人不公正，智者应该辨别是非邪正之后，才下判断。 (偈 256)

有智慧的人不卤莽从事，反而依法断事，护持正法，所以又是守法者。 (偈 257)

有一天，几位比库在沙瓦提城化缘后，正要返回揭达林给孤独园。路上，天下大雨，他们就在法庭的大厅避雨，却看见几位法官当场收取贿赂之后，任意裁决案子。回到精舍后，他们向佛陀报告这件事。佛陀说：「比库们！法官如果在断案时受到金钱的影响，就不是遵守法律的公正法官。但如果能聪明地评估证据，然后公正断案，就是遵守法律、公正的法官。」

愚人才会骚扰别人

多言的人，不一定就是智者；只有寂静、无敌怨、不伤害他人的人才是智者。 (偈258)

有一群比库不管在精舍或村落里，总是在进食的时候惹事生非。有一天，他们羞辱一些沙马内拉，并且夸口道：「注意！只有我们才是聪明的，有智慧的！」他们接着把精舍搞得乱七八糟，然后扬长而去。

佛陀知道他们的所作所为后，说：「比库们！多话、辱骂或威胁他人的人没有智慧。只有内心不怀恨意，不伤害他人的人才有智慧(注)。」

注：佛法中，「慧」是洞澈世间无常、苦、无我的正确知见。又分为三种慧：

1.「闻所成慧」：听闻而得的智慧。

2.「思所成慧」：思惟而得来的智慧，西方实证科学就是这种智慧。

3.「修所成慧」：禅修所证得的高级智慧。这种智慧胜过纯粹的逻辑推理。

「慧」是佛法的最高境界，它是八正道的第一项（正见），七觉支之一，四神足之一，五力之一，也是五胜根之一。慧具足才能够清静，证得究竟解脱。

知识不等于领悟

经常说法的人，不一定就是精通佛法的人；虽然听闻的佛法不多，但却能心领神会、如法奉行的人，才是精通佛法的人。 (偈259)

沙瓦提城附近的果园里住着一位名字叫伊咕达那的比库。虽然他只能熟记一首佛陀无问自说的偈，但是他彻底明白其中的法义。只要有机会，他就劝别人修习佛法，并且诵这首偈语给人听。每次他诵完偈语之后，森林里的守护精灵就很热切地鼓掌称赞他。有一次，两位娴熟三藏的比库在众多比库的陪伴下，前来他停留的精舍，他就邀请他们分别说法。这两位比库问他在这么偏僻的地方，会有很多人愿意来听法吗？他告诉他们，甚至森林里的精灵都会在每次说法后，鼓掌称赞。

于是这两位比库轮流说法。但结束时，森林里却静悄悄的。他们十分困惑，怀疑伊咕达那刚才所说的话。但伊咕达那坚持说精灵会来听法，并且鼓掌赞叹，他们就要他亲自说法。他便用扇子遮在身前，然后背诵佛陀的偈语。背诵后，精灵一如往常地热切鼓掌赞叹。陪伴他们前来的比库们看见这种情形后，认为森林里的精灵对伊咕达那比较友善。

比库们回到揭达林给孤独园时，向佛陀报告这件事。佛陀告诫他们：「比库们！我不认为多闻且经常说法的人就对佛法有正确的知见。相反的，懂得不多，只知一首偈语，但完全了解四圣谛，经常正念现前的人才是真正了解佛法的人。」

年龄不是判断的标准

上座 (译注)，不是因为头发灰白；

只是年岁增长的人，不过「年齿徒长」而已。 (偈 260)

明白四圣谛与正法、不杀生、戒行具足、调伏欲望，

去除烦恼的人才是真正的上座。 (偈 261)

有一天，一群比库前来向佛陀顶礼问讯。佛陀明白他们证得阿拉汉果的机缘已经成熟，就问他们，进来的时候，有没有看见一位上座？他们说没有，但却瞥见一位沙马内拉。

佛陀说：「比库们！那不是沙马内拉，而是上座。我不因为人的岁数大就称之为上座，任何人究竟明白四圣谛，而且不伤害别人，才是上座。」

译注：「上座」即「长老」。

虚张声势

妒忌、悭贪和虚伪的人，即使有辩才，相貌堂堂，也不是善良的人。——262偈

连根拔除烦恼的智者，是真正善良的人。——263偈

僧团的惯例规定年轻的比库和沙马内拉必须服务他们的老师。服务的范围包括洗涤、染袈裟和其它细微的工作。有些比库羡慕资深比库能享受这种服务，也希望有如此的待遇。他们就向佛陀建议，让这些年轻比库在接受资深比库的授课和督导之后，也接受他们的指导。

佛陀知道他们的动机，断然否定，并且劝诫他们：“比库！虽然你们可以侃侃而谈，但我不认为你们发心善良。发心善良的人遵守梵行、不贪，而且不作恶业。”

好辩的比库

一个人即使剃除头发，但若破戒，妄语，仍不是比库。充满欲望和贪爱的人，怎么可能是比库呢？——264偈

究竟熄灭所有大小恶业的人，才是比库。——265偈

哈达卡比库喜欢和人辩论。若他屈居下风，就继续挑战对方，并约定在另外的地方和时间再辩论。他每次都会提前抵达，然后说对方没来是承认失败的表现。他往往接着夸口说：“看啊！那些蠢笨的人不敢来和我辩论，他们都被我打败了。”

佛陀知道后，劝诫他：“比库！你怎么会有这种行为呢？比库虽然剃除三千烦恼丝，但若如此夸口，是不恰当的。只有彻底去除恶业和骄傲的人才是比库。”

谁才是比库

只知向人乞讨的人不是比库 (注1)，

只有持戒的人才是比库, 而不是只知向人乞讨的人. (偈266)

超越善恶业，勤修梵行，生活中奉行戒定慧的人

才是真正的比库 (注2)。 (偈267)

从前有一位婆罗门习惯向别人化缘。有一天，他心里想着：「一般认为化缘为生的人就是比库。那别人也应该以比库称呼我。」有这种想法后，他就向佛陀说，应该称呼他比库。佛陀说：「婆罗门！如果有人只知化缘为生，我不称呼他为比库。邪见、行为不正的人不是比库。只有察觉五蕴无常、苦、无我的人，我才称呼他为比库。」

注１：「比库」字面的意义是“乞讨的人”，但比库并不乞讨，比库只是静静地站在门口化缘。人们布施什么，比库就吃什么。

注２：只知化缘，而不持守全部比库戒律的人，不可称之为比库 。

沉默不代表智慧

愚痴无明的人虽然默默不语，仍然不是牟尼(智者)，

智者如同手拿天平的人，受持善法而舍弃恶法，

是真正的智者。

也因此，是明了内外五蕴的智者。 (偈268/269)

一些不是佛陀信徒的苦行者在接受供养后，会对布施者说些赐福的话，如：「愿你 们远离危险，祝你们兴旺，财源滚滚来，愿你们长命百岁。」相反地，佛陀的弟子比库 们在接受供养之后，却默默不语。这是因为佛陀证悟以后的前二十年，要他们如此的。 当时的人就加以比较：「苦行者祝福我们，而敬爱的比库却什么也没说。」

很多比库向佛陀反应这件事，佛陀从此要所有的比库在接受信徒的供养之后，也要 说一些适如其分的祝福。从此以后，大众在供养之后，也能够听到比库们适当的祝福 ， 而心满意足，并且建立信心。但另有其他的苦行者则讥讽地说：「我们严格遵守牟尼的传统，保持沉默，而沙门苟达马的弟子则在公众场合讲说法义。」

听到这种蔑视的话后，佛陀说：「比库们！有些人沉默不语是由于无明和胆怯，有 些人则是不愿意和别人分享深奥的知识。只知保持沉默的人不是牟尼，只有克服恶业的人才是牟尼。」

人如其名

杀生的人不是圣者，

不害有情众生的人，才是圣者。(偈270)

渔夫阿利亚住在沙瓦提城北边的城门附近。有一天，佛陀透过神通，知道阿利亚证得初果的机缘已经成熟，就在化缘后回精舍的路上，和众多比库走到阿利亚钓鱼的地方。阿利亚瞥见佛陀时，放下钓鱼竿，走到佛陀身边。佛陀就当着他的面，询问所有比库的名字，最后佛陀也问他的名字。他告诉佛陀他的名字是阿利亚。

佛陀告诉他，他名字的意思是圣者，但圣者不伤害任何众生，而他却夺走鱼的生命，实在有辱他的名字。他明白佛陀鼓励他放弃杀害众生的生活方式，更要培养对众生的慈悲关怀 (注)。

备注：追求解脱的人绝对不可杀害任何生命，不管其生命多么小或卑微。一切众生必需绝对尊重所有的生命，才能与宇宙究竟和谐。当今的自然保护理念和运动与此一理念相应。

证阿拉汉果甚难

比库！尚未证得阿拉汉果之前，千万不可因持戒、苦行、多闻、证禅定、独居僻静处，或因“我享受凡夫所不能的出家乐。”而心生满足。——271/272偈

有一次，一群比库戒行严谨，他们之中有些比库严格奉行苦行，有些则已经证得阿那含果（不还果），他们认为既然已有这些成就，要进一步证得阿拉汉果很容易，有了这种想法之后，他们就去面见佛陀，佛陀问他们：“比库们！你们证得阿拉汉果了吗？”他们说他们已经修行到某一程度，所以要证阿拉汉果并不困难。

佛陀告诫他们：“虽然你们戒行严谨，或者已证得阿那含果，但你们不可因此自满，并且认为只差阿拉汉的境界一点点而已。除非你们已经彻底去除烦恼，否则绝对不可认为自己已经证得阿拉汉果了。”

第二十品　道品

解脱之道(注3)

所有道中八正道(注1)最殊胜，所有法中四圣谛(注2)最殊胜，

所有境界中不执着(涅槃)最殊胜，两足众生中佛陀最殊胜。 (偈273)

这是唯一的正道，除此之外，再没有证入清净知见的正道了，

奉行此正道吧！魔波旬就无能为力。 (偈274)

奉行此正道，就可以灭尽诸苦，此一正道也是我灭尽诸苦，

证悟圣果(成为佛陀)时所宣说的正道(法)。 (偈275)

你们应该自己努力，如来只是指出正道而已，

奉行此一正道并且禅修的人，可以解脱魔波旬的束缚。 (偈276)

一群比库伴随佛陀到某一村子去化缘后，回到揭达林给孤独园。当天傍晚，他们在一起讨论路途的情况，尤其有关当地的山川地势，究竟是平地或山峦起伏，泥土路或碎石路等等。佛陀听到他们的话后，就过来告诉他们：「比库们！你们现在所谈论的路况是外在的环境，比库应该只关注圣者的修行之道，并且精进修习可以引领至涅槃的修行。」

备注：

注1：「八正道」即中道，可用来证悟涅槃。

注2：「四圣谛」：苦、集、灭、道。不管佛陀出世与否，四圣谛永远存在世间，佛陀只是指出四圣谛而已 。

注3：佛陀是第一位主张人可以不用依赖超自然或或外在的力量，而自行证得解脱的宗教师。

观无常

诸法无常，如果能够以智慧如此观照，

就能厌离诸苦，这就是清净道。 (偈277)

一群比库各自依佛陀给他们的禅观指导到林子里去禅修，但是却进步迟缓，他们便回去见佛陀，请佛陀给更适合他们的禅观指导。佛陀于是透过神通，明白这些比库在咖沙巴佛时，曾修习无常观，所以佛陀就告诫他们：「比库，一切缘起法，都是无常(注)。」

备注：一切因缘和合的事物，不论是有生命或无生命都遵守无常、苦和无我的永恒定律，没有任何超自然的神祇可以改变或停止这永恒定律。众生的所有问题和苦，都根源于我们执着于瞬间的感觉，及东西和一切事物的不确定性。我们的贪欲和无常之间的冲突，造成精神或肉体的痛苦。明白观照这永恒定律的人，可以获得内心的和平与满足。

诸行皆苦

诸行皆苦，如果能够以智慧如此观照，

就能厌离诸苦，这就是清净道。 (偈278)

一群比库各自依佛陀给他们的禅观指导到林子里去禅修，但是却进步迟缓，他们便回去见佛陀，请佛陀给更适合他们的禅观指导。佛陀于是透过神通，明白这些比库在过去咖沙巴佛时，曾修习苦观，所以佛陀就告诫他们：「比库！一切缘起法，都令人难以忍受、不完美，所以都是苦 。」

诸法无我

诸法无我(注)，如过能够以智慧如此观照，

就能厌离诸苦，这就是清净之道。 (偈279)

一群比库各自得到佛陀给他们的禅观指导后，到林子里去禅修，但是却进步迟缓，他们便回去见佛陀，请佛陀给更适合他们的禅观指导。佛陀于是透过神通，明白这些比库在过去咖沙巴佛时，曾修习无我观，所以佛陀就告诫他们：「比库！一切缘起法，都是无我，不受人左右。」

备注：所有缘起法都是无常、苦和无我。厌离它们的人可以证得涅槃。无我是佛陀的重要观点。

精进，莫放逸

应当努力修行时不努力；

年轻力壮，但意志与思虑不坚定，怠惰的人，

无法发现可以证得智慧的正道。 (偈 280)

沙瓦提城的一群年轻男子在佛陀的允许下出家，加入僧团，佛陀并且给他们禅观的题目。这些初出家的比库，除了一人以外，全部到林子里去禅修。他们日夜不休地精进修习，所以经过一段时间后，全都证得阿拉汉果，便回去向佛陀顶礼问讯。而其中唯一未到林子里去禅休的提撒比库，因为未精进修习，所以毫无成就。

当提撒比库发现其他比库的修持都比他好时，后悔曾经浪费时光，他就下定决心，要不眠不休的禅修。当天晚上经行时，他不小心滑倒，而跌断大腿骨，其他比库听见他的哭叫声时，都跑去帮忙。

佛陀知道这次意外事件时，说：「比库若在应该精进修习的时候，虚度时光，不知精进修习，无法证得禅定和清净。」

护持身、口、意

愿言语谨慎，调伏心意，不以身作恶；

愿如此清净身口意的人

可以证得圣者所宣说的正法。 (偈 281)

马哈摩嘎喇那尊者有一次和勒叉那比库下山时，看见一只猪面人身、悲惨的饿鬼。这时候，马哈摩嘎喇那尊者只是微笑。回到精舍时，勒叉那比库问尊者，因何微笑？尊者回答说，因为他看见那只满嘴蛆虫的猪面人身饿鬼。佛陀这时候也说，在他证得究竟智慧，成为佛陀时，也曾亲眼目睹该饿鬼，佛陀因此叙说该饿鬼的前世因缘：

在过去佛时，这饿鬼是一位经常为人讲经说法的比库。有一次，他到有两位比库居住的一处精舍去。停留期间，他发现当地的人欢喜听他说法，他因此想到，如果能使这两位比库远离该精舍，而为自己独有，就再好也不过了。他于是开始分化离间这二位比库，使他们争论不休，终于都离开精舍。因为这恶业，他在死后，长期遭受苦报。今生，他也生为猪面人身，继续受苦。

佛陀因此说：「身为比库，应内心祥和，不可造身、口、意的恶业。」

只有知识，但不能加以领悟是没有用的

定中生慧，无定则慧减，明白这种道理的人，

应该自行努力，以增长定慧。 (偈282)

波思拉是一资深的比库，不仅深深理解佛法，并且教导比库佛法，但也因此十分贡高、自负。佛陀清楚他的弱点，希望加以改正，引导他走上修行的正道，所以每当波思拉比库来顶礼问讯时，佛陀就称呼他：「无用的波思拉比库！」几次听到佛陀如此称呼自己时，他仔细思考其中的含意，终于了解佛陀所以如此称呼，是因为自己虽然对佛法具有广泛的知识，却不曾认真精进禅修，所以未能证得圣果，连初禅也没有。

因此，他在未知会任何人的情况下就离开了，前往非常遥远的沙瓦提城外一处有众多 比库的精舍。他首先去见最资深的比库，并谦卑地请他担任自己的导师，但这比库为了使波思拉能真正谦卑，就要波思拉去请求第二资深的比库担任导师。他就去见第二位比库，但第二位比库也同样告诉他去见另一较资浅的比库。他于是辗转来到一位年轻的阿拉汉沙马内拉处，最后这沙马内拉在确定波思拉比库会敬谨接受教导后，才答应担任波思拉比库的导师。在这沙马内拉的指导下，波思拉比库收摄心念，如实观身，精进禅修 。

佛陀透过神通知道波思拉比库正在精进禅修，就放光，劝诫他要坚定，努力精进，发展更高的心灵境界。不久，波思拉比库就证得阿拉汉果。

五位年老的比库和一位年老的女人

砍伐欲望之林，但不要伤及真正的树木 (注)，

欲望之林只能生出恐怖。

所以，比库！

砍伐大大小小的欲望之林，脱离欲望之林。(偈 283)

如果对女人仍存有一丝丝之情愫，

内心就仍然受系缚，

如同小乳牛仍离不开母牛般。(偈 284)

从前，沙瓦提城里有五位朋友，年老的时候，他们一起出家。

他们习惯回老家去化缘。其中一位的妻子烹饪手艺很好，并且妥善照顾他们，因此他们最常去化缘的地方，就是她家。

有一天，她突然生病了，并且遽然逝世。五位老比库十分伤心，同声哭泣并称赞她的德性。

佛陀劝诫他们：「比库们！你们深感忧愁、哀伤，那是因为你们未能解脱贪、瞋、痴，这三毒像一座大森林，砍掉它吧！你们就能解除心灵的污垢。」

注：佛陀说砍伐森林时，有些新出家的比库误解佛陀的意思，所以佛陀进一步说，砍伐欲望之林，而不是真正的森林。

禅观莲花

断除贪爱，如同摘秋天的百合花；

勤修圣者（佛陀）所说，

可以引领人走上寂静涅槃的正道。 (偈285)

从前有一金匠的年轻儿子在沙利子的引领下出家，加入僧团。他在得到沙利子给他 “观身不净”的禅观指导后，就到林子里去禅修，但却丝毫没有进步。他因此两次回去找沙利子，请沙利子进一步指导，但仍然没有起色。最后，沙利子只好与他一齐去见佛陀。

佛陀知道年轻比库是金匠的儿子，过去几世也都是金匠的儿子，因此另外给他禅观的题目。佛陀不要他禅观厌恶的事情，反而要他从愉快的感觉开始禅观。佛陀运用神通力量，创造一朵美丽的莲花，并且要年轻比库把莲花种在精舍外面的土堆中。

年轻比库开始集中心念在这朵又大又香的莲花上，终于除去障碍，内心充满法喜，禅修也渐渐有进步，最后并且证得四禅。

这时候，佛陀又运用神通，使莲花瞬间枯萎。年轻的比库看见莲花瞬间枯萎，花色不再鲜活亮丽，终于明白莲花和一切因缘和合的事物一样，都是无常的。他因此更进一步了解苦、空、无我的究竟真理。这时候，佛陀再度放光，告诫他要去除贪爱。年轻比库也正念现前，如法奉行佛陀的教诲，终于证得阿拉汉果。

濒临死亡的富商

“雨季的时节，我将住在这里，冬季和夏季的时候我也将住在这里。”愚痴的人如此盘算，不知生死无常（注）。——286偈

马哈答那是巴拉纳西的商人，有一次他打算在某一节庆的期间，到沙瓦提城去贩卖纺织品和其它商品。但当他抵达靠近沙瓦提城的河边时，却因为洪水高涨而无法过河，只好在这岸等待。这一等就是七天，等他进入沙瓦提城时，节庆已经结束了。

他不想再把商品运回去，就决定在沙瓦提城多停留几天，把商品卖完。有一天，佛陀进城化缘时，看见马哈答那和他的商品，就微微一笑，阿难问佛陀，何以微笑？佛陀说：“阿难！看见那位商人和他的商品吗？那商人心中想要留在城里，把商品贩卖出去，殊不知道他自己的生命就快要结束了！今天应该要做的事，今天就要完成。每天正念现前，活力充沛，并且不受烦恼的干扰，才能拥有真正有价值的生命。”

阿难把佛陀的忠告转告给马哈答那，请他修习正念，不可以无明地过日子。马哈答那听到自己的生命即将终结时，大吃一惊，而心生恐惧。所以一连七天，他都邀请佛陀和众多比库接受他的供养，并且请佛陀向他说法，协助他解脱生死轮回。

听完佛陀的说法后，他就证得初果，逝世的时候，他往生都西达天。

（注）不知生命危脆的道理。

众生皆会死

溺爱子女和家畜的人，内心执着贪爱的人，将被死神捉去，如同洪流横扫沉睡的村落般。——287偈

积撒.苟答弥因为独生子去世，心里哀伤而来找佛陀。佛陀告诉她：“积撒.苟答弥啊！难道你认为你是唯一丧失儿子的人吗？众生都会死的！欲望尚未完全满足的时候，众生就会死去。”佛陀的忠告使积撒.苟答弥不再悲伤难过。

（注）全文参考八—— 十三的故事。

儿女不是究竟的依止（注）

父子亲戚都无法救护！面临死亡的时候，父子亲戚都无法加以救护。——288偈

明白此一实相的持戒智者，尽速修筑通往涅槃的正道。——289偈

波她卡娜失去丈夫，两个儿子，父母和唯一的哥哥后，几乎发疯。当她亲近佛陀时，佛陀告诉她：“波她卡娜！儿女无法照顾你的！即使你的一对儿子仍然健在，他们也不是为你而存在的。有智慧的人遵守戒律，扫除证入涅槃的一切障碍。”

波她卡娜因为佛陀的婉言相劝而克服她的哀愁。

（注）全文请参考八 —— 十二的故事。

第二十一品　杂品

《宝经》的威力

如果舍弃小小乐，可以获得更大的乐，那么智者应舍弃小小乐，追求至善的乐。——290偈

韦沙离有一年发生严重干旱，更造成饥荒，所有的农作物几乎完全没有收成，很多人饿死，流行性传染病也爆发了。城里的人无法处理死人的尸首，所以尸臭满城，也引来很多邪恶的精灵。

城里的人，无限哀伤，便想办法向四方求援，但最后决定寻求佛陀的协助。所以由离车国马哈利王子率领的代表团就向频婆娑罗王进言，请国王邀请佛陀到韦沙离城来帮忙解决他们的困境和哀愁，但国王叫他们亲自前去邀请佛陀。佛陀知道此去可以造福众人，也就同意前往。

佛陀和众多比库抵达韦沙离城的时候，天空突然下起倾盆大雨，把城里冲洗清净。佛陀被安排住进一座特别准备的客房，这时候，沙咖天帝率领诸天神前来向佛陀礼敬，众多邪恶的精灵因而逃离。当天晚上，佛陀开讲《宝经》，并要阿难绕城复诵该经文。阿难依照佛陀的指示去做，由于该经具有保护的力量，很多生病的人都康复了。佛陀一连七天都讲相同的经文,第七天结束的时候韦沙离城一切恢复正常。大雨也把城里所有的污秽物清洗干净。离车王子们和韦沙离城的百姓从此快活过日子，不再郁闷，他们也非常感激佛陀的帮忙。

唯有爱可以止息恨意 (注)

为了追求自己的快乐而使他人痛苦的人，

将为瞋恚所束缚而无法解脱。(偈291)

沙瓦提城中有一位妇人养了一只母鸡。每次母鸡下蛋时，这妇人就打破鸡蛋，惹得母鸡非常生气，也因此，下一世时这只母鸡往生成猫，妇人往生成母鸡，更凑巧的是，两人往生在同一栋屋子里。猫于是吃光母鸡生下来的蛋。再下一世时，母鸡变成豹，猫变成鹿，豹咬死鹿和它的子女。两人之间累世的仇恨不断地上演。佛陀在世时，他们又变成一位妇女和一只恶魔。

有一次，这妇女，她的丈夫和幼小的儿子一齐从娘家返回他们靠近沙瓦提城的家时，在路旁的池塘边休息，妇人的丈夫跳进池塘洗澡。这时候，她认出有个人是恶魔的化身，而且就是自己累世以来的世仇。她赶紧带着孩子，急忙逃往佛陀正在讲经说法的经舍，把孩子放在佛陀的脚下。这恶魔因此无法进入。佛陀叫恶魔进来，并且告诫她们两人：「今天，你们两人如果没有来到我这里，你们累世以来的仇恨就永无止尽。仇恨无法平息仇恨，只有慈悲才能止息仇恨。」仔细思量佛陀的教诲后，两人明白仇恨确实一无是处，并承认彼此的愚痴，便决定止息累世以来无意义的仇恨。

装饰拖鞋的比库们

傲慢而且放逸的人应该作的事 (注1) 都不作，

不应该作的事 (注2) 却都作了，烦恼因此增长。(偈292)

精进修习观身是苦的人，不作不应该作的事，

应该作的事则不间断，如此观照的人，烦恼减少。(偈293)

有一群住在跋提的比库只对制作、穿着装饰过的拖鞋有兴趣，而疏忽修行。有人向佛陀报告这件事，佛陀告诫这群任性的比库：「比库们！你们加入僧团是为了要究竟解脱。但你们却只知道制造并穿着有装饰的拖鞋！」听完佛陀的劝诫后，这群比库痛改前非，精进地寻求解脱之道。

备注：

1. 持戒、修习禅定等。

2. 装饰雨具、拖鞋、钵等。

杀害父母的比库

阿拉汉杀父（傲慢）母（欲爱），害刹帝利族二王（断见与常见），破王国（十二处）及其官员（执着），而不后悔。——294偈

婆罗门（阿拉汉）杀父（傲慢）母（爱欲），害婆罗门族二王（断见和常见），扫除老虎当道的危险道路（五盖），而不后悔。——295偈

有一次，远地的一群比库来揭达林给孤独园向佛陀顶礼问讯，拉枯塔卡跋提比库正巧从不远处的地方经过，佛陀便指着他向这群比库说：“比库们！看那比库！他杀死自己的“父母”，而且一丝悔恨之心也没有！“这群比库对佛陀的话十分困惑，因为他们知道拉枯塔卡跋提比库并没有杀害父母，所以恳求佛陀加以解释。佛陀因此向他们进一步解释其中的涵意。其实这是譬喻，意思是说，阿拉汉去除贪爱、贡高、邪见，和对六根与六尘的执着。所谓的“父母”，分别指的是贪爱和贡高，常见和断灭见就是两位国王的譬喻，执着就是收取所得税的税务官，而六根与六尘就是王国。

男孩和众多的精灵

笱达玛（注1）的弟子，时刻保持醒觉，日夜不分，常忆念佛宝（注2）——296偈

笱达玛的弟子，时刻保持醒觉，日夜不分，常忆念法宝。——297偈

笱达玛的弟子，时刻保持醒觉，日夜不分，常忆念僧宝（注3）。——298偈

笱达玛的弟子，时刻保持醒觉，日夜不分，常观身不净。——299偈

笱达玛的弟子，时刻保持醒觉，日夜不分，常乐不杀生。——300偈

笱达玛的弟子，时刻保持醒觉，日夜不分，常喜乐禅修。——301偈

有一天王舍城里的一位砍柴工人和他的儿子上山去砍柴。傍晚要回家的半路上，他们在靠近墓园的地方进食，也把两只公牛的軛解下来，让它们去吃草。但这两只牛却在他们不注意的情况下走失了，砍柴工人发现牛不见了，就去找牛，而叫儿子留下来看顾木柴。这砍柴工人最后在城里找到牛，但天色已晚，城门都关上了。他的儿子只好一个人在牛车下过夜。

砍柴工人的儿子虽然年纪还小，但心中经常系念佛陀的殊胜。那天晚上，两个恶魔企图吓唬、伤害他。当其中一位恶魔拉他的腿时，他大声喊：“南无佛！”恶魔听到这男孩的叫声时，受到惊吓，反而觉得应照顾这男孩。其中之一的恶魔留下来保护男孩，使他免于任何危险，另一恶魔则到频婆娑罗王的宫里去偷取食物，并且留下文字，叙说他拿走王宫的食盘和其用途，这些文字只有频婆娑罗王才能看见。两位恶魔就喂养这男孩，一如他们的孩子般。

第二天清晨，国王的仆人发现王宫的盘子不见了，就四处去找，但全找不着。最后，他们发现盘子在男孩身上，认为这男孩是小偷，而把他带到国王面前。但当国王看见盘子上的文字时，就询问男孩。男孩回答说当夜曾被父母喂食，吃饱后，他心满意足的入睡了，毫无恐惧之心，除此以外，他一概不知。国王就请男孩的父母来询问，之后，国王携带他们一齐去见佛陀。

国王问佛陀：“是不是只有系念佛陀的殊胜才可以保护人，免于恶魔的迫害和危险？或者，系念佛法的殊胜也同样有效？”佛陀说：“国王啊！系念佛陀不是唯一可以保护人，免于恶魔和危险的方法，对六根中任何一根具足正念，都是护持一个人，免除恶魔迫害和危险的好方法。”

注1：佛陀未出家的俗名。

注2：忆念佛陀的殊胜修持。

注3：忆念僧宝的殊胜。

生命中没有究竟的满足

出家修行的生活艰苦，在家的生活痛苦，与不同心性的人共住痛苦，生死轮回苦，所以不要在轮回了！不要一再受苦！——302偈

十月和十一月的月圆之夜，韦沙离城灯火通明，城里的人大肆庆祝众星云集的节庆，祈求众星不要降下灾殃，他们高歌、狂舞，尽情享乐。这时候，有一位比库站在精舍远眺望城里的一切。他感到一阵落寞，对自己的出家生活不满，而喃喃自语道：“再没有任何人的日子比我更糟糕了！”就在这刹那间，林子的守护灵现身在他面前，告诉他：“地狱众生羡慕天神的命运，同理，城里的人羡慕生活在林子里的人（指修行的人）。”这比库明白这道理后，后悔曾经如此看轻比库的命运。

第二天一大早，他去向佛陀顶礼问讯，佛陀忠告他努力观想世间的无常变化。佛陀也告诫他，一切众生皆苦。

有德行的人不虞匮乏

正信，持戒的人，有声誉和财富（注）的人，到处受人尊敬。——303偈

质多罗听完沙利子尊者的说法后，证得三果。有一天，他满载一车子的食物和其它要供养佛陀和众多比库的东西，出发前往沙瓦提城。正当他向佛陀顶礼问讯时，鲜花恰如天雨般，奇迹似的遍洒在他身上。他停留在精舍的好几天里，一直供养佛陀和比库们。而天神总是装满他的食物和供养品，使他不虞匮乏。

就在他回去的前一天晚上，他把所有的东西都供养给僧团，但天神又用很多非常有价值的东西装满他已空的车乘。阿难看见这段日子里质多罗的供养品不断为天神补充，就问佛陀：“世尊！是不是因为质多罗前来供养您，所以才能拥有这些无价的东西，如果他供养其他人，也会有这些礼物吗？”

“阿难！质多罗信仰坚定，又慷慨布施，无论他到何处，都会获得财富和荣耀。”

（注）指信，戒，惭，愧，闻，施，慧等七圣财。

空间距离不是问题

善良的人如喜马拉雅山，

即使身在远方，但声誉到处传播；

邪恶的人如夜晚射箭，

虽然近在咫尺，别人却视若不见。

给孤独长者和郁瞿娄年轻时，同在一位老师门下受教。郁瞿娄有位儿子，给孤独长者有一位女儿。当儿女成年后，郁瞿娄就向给孤独长者请求让这对小儿女成亲。结婚之后，给孤独长者的女儿脩摩迦提就住在夫家，但郁瞿娄一家人对佛法毫无好感。有时候，他们甚至邀请裸形外道到家中来，每次脩摩迦提的公公都会要求她一齐向这些裸形外道礼敬。但由于害羞和不习惯见裸形外道，她都加以拒绝。相反地，他告诉婆婆有关佛陀和他的殊胜。

她的婆婆听到脩摩迦提叙说种种佛陀的事后，急于想见佛陀，所以就允准她邀请佛陀前来家里，接受供养。她就开始准备食物和其它供养品，一切就绪后，她爬到楼上去，面向揭达林给孤独园，备妥鲜花，焚香，心中同时禅观着佛陀的殊胜德行，然后说出自己的愿望：「世尊！我诚恳地邀请您和众多比库明日前来应供。愿佛陀知道我的邀请。」

这时候，给孤独长者在揭达林给孤独园请佛陀于第二天至他家接受供养，但佛陀回答说，他已经答应脩摩迦提，明日将接受她的供养。给孤独长者十分困惑地对佛陀说：「但，世尊！她并不住在沙瓦提城，而住在很遥远的地方！」

「不错，但善良的人虽然在遥远的地方，却像身边的人一样为人所察知！」佛陀如是回答。

第二天，佛陀和比库们到郁瞿娄的家去接受供养。郁瞿娄夫妇对佛陀的殊胜和庄严，十分感动，就向佛陀顶礼问讯。供养完后，佛陀为他们说法。从那天起，郁瞿娄一家人都成为佛陀坚定的信徒。

独处比较好

独自坐卧，独自经行而不倦怠，

独自调御的人，喜乐居于林中僻静处。

伊卡非哈如尊者不喜欢与众多比库居止一处，他宁可一人独处。独处时，他不论行、住、坐、卧都努力修习正念现前。其他比库不了解他，就向佛陀报告这件事。佛陀不仅没告诫他，反而称赞他：「他做得对！比库独处是好事啊！」

第二十二品　地狱品

陷害佛陀的阴谋

说妄语的人堕地狱，造作恶业却说：「我没有作！」的人，会下地狱。这两种人来世同样受地狱苦。 (偈 306)

佛陀的信徒日渐增多后，其他外道的信徒就日渐减少，他们往昔的供养和荣耀也不再丰硕，人们甚至不知道他们是否还存在。因此，这些外道非常嫉妒佛陀，他们也怕，如果再不采取行动破坏佛陀的声誉，事情会进一步地对他们不利。所以他们就找来一位名叫孙陀利的女子，告诉她：「年轻、聪慧、貌美的孙陀利，我们要你去破坏佛陀的名誉，你要表现得让人以为你和佛陀私通。如此一来，佛陀的斯文就会扫地，他们的信徒就会离开他，回来供养我们，好好利用你的美貌姿色，耍点心机吧！」

从此以后，孙陀利在夜晚时分，往揭达林给孤独园的方向走去，人们如果问她要去那里，她就说：「我要去找佛陀，我和他住在精舍里呀！」而事实上，她却前往外道的住处。隔天大清早，她才回家，如果路上遇见有人问她从那里来，她就说：「我和佛陀在揭达林给孤独园共度一夜后，要回家啦！」接连几天，她都这么做，也这么信口雌黄。不久，外道们雇请一些暴徒杀害她，并且把尸首弃置在揭达林给孤独园附近。

弃尸的第二天，外道们四处散播孙陀利失踪的消息，他们也向国王报告，并得到允许，可以到处搜查。他们在给孤独园附近找到孙陀利的尸首，就报告国王说：「佛陀的信徒杀死孙陀利，并把尸首丢弃，他们之所以这么做是为了掩饰佛陀的秽行。」「果真如此，你们可以到城里各处去宣告这件事！」国王说道。

他们便带着孙陀利的尸首到城中各处去，高声说：「看啊！佛陀的信徒做了什么好事，他们杀害孙陀利，就是为了掩饰佛陀的秽行！」

佛陀知道外道企图破坏他的声誉和荣耀时，只是淡淡的说：「弟子们，去跟这些人说：『说谎的人会下地狱。犯了罪，却口口声声说：『我没有犯罪』的人也会下地狱。』这两种人，同样犯了罪，都会在地狱中受苦，他们的来世也将如此。」

其实国王也命令手下调查孙陀利的死因，结果发现孙陀利死于一般暴徒手下。这些暴徒在国王面前也招认，外道雇用他们杀害孙陀利，并弃尸在揭达林给孤独园附近。这些外道们于是也被带到国王面前，并且承认他们在杀害孙陀利这件事上所扮演的角色。国王命令他们到城里各处，向大众公开承认罪行。他们就到城里的各个角落说：「我们诬赖佛陀的信徒，只是为了要羞辱佛陀。事实上，佛陀的信徒是无辜的，我们才是真正的罪人。」

这些外道和暴徒因此受到应有的制裁。佛陀的信誉不仅不受这次无妄之灾的损坏，反而更见增长。

自食恶果的人

虽然身穿黄色袈裟，但却造作恶业，又不能调御身口意的人，终究会因造作的恶业而堕落地狱。——307偈

马哈摩嘎喇那尊者有一次与勒叉那尊者一齐下山。他们在路上遇见几只状况悲惨的恶魔。回到精舍后，马哈摩嘎喇那尊者当着佛陀的面，告诉勒叉尊者，说他亲眼看见有五只受苦的恶魔，身子为火所灸烧。佛陀也说：“在上一佛时，这五只恶魔都是出家比库，但对修行不感兴趣，而犯下众多罪行，也因此，他们在地狱受苦。今生他们也变成受苦的恶魔，来偿还他们的余罪。”

假装已经证得圣果的比库

如果犯戒，不能调御身口意时，与其接受他人的供养，不如吞赤焰熔熔的火红铁丸。 (偈308)

有一年，跋提发生饥荒，某些比库为了要有足够的食物，就假装他们已经证得清静圣果。村子里的人不明就里，却相信、尊敬他们，而大量供养，只留下极少数的食物给自己。

结夏安居结束后，全国的比库遵照当时的习惯，聚集起来，向佛陀顶礼问讯。这些跋提的比库也来了。他们形色饱满欢愉，其它地方的比库则面黄饥瘦。佛陀垂询所有的比库如何结夏安居。他特别询问来自跋提的这群比库们，饥荒时，是否有获得供养的问题？这群比库回答说，没有任何问题。

事实上，佛陀知道这群比库为什么会得到那么多供养。为了藉机教诲他们，佛陀就问：「你们如何在饥荒期间，得到那么多的供养来结夏安居？」这群比库回答说，他们经过讨论之后，决定作假，利用彼此之间的回答，来误导村人，使村民以为他们都已经证得清静圣果。佛陀马上问他们，是否真正证得圣果？他们说没有。佛陀于是告诫他们，如果名不符实，而接受信徒的供养，是不如法，而且很危险。

受女人爱恋的男人

放逸，邪淫他人妻子的人必然遭受四种报应：获罪（造作恶业），睡不安眠，受人谴责，堕落地狱。——309偈

因此，邪淫不仅造作恶业，也会堕落地狱。邪淫男女必生惊恐，喜乐短暂，国王也将治以重罪，所以，人不应该与他人妻子邪淫。——310偈

谶磨既富有又英俊潇洒，很多女性因此深深迷恋他。这些女性无法抗拒他的魅力，而从不自觉地爱上他。谶磨也就和很多女性私通，丝毫没有良心不安。国王的手下前后三次抓到他与人邪淫，并且把他押解到国王面前。但国王的手下告诉国王说，谶磨是给孤独长者的侄子，国王出于对长者的尊敬，每次都是加以谴责就放过他。给孤独长者知道侄子的恶行后，就带他一齐去见佛陀，佛陀向谶磨指出邪淫的罪恶和其严重的后果。从此以后，谶磨就痛改前非，守五戒。

固执的比库

如果错抓孤沙草 (注1)，手会受伤，

同理，比库若造作邪行，也会趣向地狱。 (偈 311)

懈惰，犯戒，修梵行时却心生怀疑的人

都得不到大善报。 (偈 312)

应当作的事就尽力、坚定地作。

放荡的比库，徒然增长欲望的尘垢。 (偈 313)

有位比库后悔曾经愚痴地砍伐一些树木，就向另一位比库透露他的心声。但这位比库却说：「砍伐树木不过是极其微小的戒 (注2) 而已，你已经向我表达悔意就好了，没什么好自责的。」说着说着，这比库为了证明自己不把这种小小戒放在心上，就用双手连根拔取一些树木。甚至当佛陀告诫他时，他一开始也是桀傲不驯，顽强任性，但是当佛陀说法后，这桀傲顽强的比库才明白，身为比库，要克制身、口、意的行为。从此以后他严谨地遵守戒律。后来，更因为修习止观，而证得阿拉汉果。

注１：「孤沙草」：香草的名字

注２：虽然禁止破坏树木看起来似乎微不足道，也不可行，但佛陀的重点在于强调，人必须尊重所有的生命，不管它们可能多么卑微，因为所有的生命都是相互依存的。今天，我们可以更进一步体会并珍惜佛陀的智慧，不可任意破坏自然环境的智慧。

嫉妒心重的女人折磨女佣

不要造作恶业，造作恶业的人，将来必定受苦；

应该造作善业，造作善业的人不受苦。(偈314)

从前，有一位嫉妒心重的妇女和丈夫住在沙瓦提城。她发现丈夫和家中的女仆私通，而异常愤怒。有一天，她将该女仆捆绑起来，割掉她的耳朵和鼻子，并且关在房间里。然后，她陪同丈夫到揭达林给孤独园。他们出发后不久，这女仆的亲戚来他们的家，发现女佣被绑着关在房间里，就将她松绑，并带她到给孤独园去。这女仆向佛陀叙说女主人对她的所作所为，她更站在群众中间，让大众亲眼目睹她家女主人的残酷手段。佛陀因此说：「不要犯恶行，以为不会为人所知。私下秘密犯下的恶行，一旦为人发掘，会招致更大的痛苦和哀伤。但善行可以悄悄的做，善行只会带来幸福，而不是哀伤。」

这善妒的女主人承认她的恶行，并努力去除嫉妒心。后来，她也确实明白佛法 。

自求多福的比库

譬如边境城市，内外都受到防护，

人也应当如此护卫自己，不可糟蹋机会 (注)，

糟蹋的人堕入地狱受苦。 (偈 315)

一群比库到边境的村落去结夏安居。第一个月，村民妥善照顾他们并且提供他们生活的必需品。但抢匪在第二个月的时候掠夺该村子，有些村民甚至被掳去当做人质。村民因此必须重建村子，保护自己，也就无法如愿供养、照顾这群比库。这群比库只好自求多福了。

结夏安居结束后，他们回沙瓦提城的揭达林给孤独园，去向佛陀顶礼问讯。他们也向佛陀报告说，由于村民的处境困难，所以，安居的后两个月，他们过的相当艰辛。

佛陀告诉他们：「比库们！想要拥有无忧无虑，轻轻松松的日子本来就很困难。一如村民要保护自己的村落，比库要时时刻刻自我警惕，坚定地集中心念，努力修行。」

(注) 例如佛陀出现世间，与人共修，健康的身体，拥有正见等。

观念错误的裸行外道

对不该羞耻的事感到羞耻，该羞耻的事却不知羞耻，怀有此等邪见的人，堕落地狱。（偈316）

对不应恐怖的事心怀恐怖，该恐怖的事却不知恐怖，怀有此等邪见的人，堕落地狱。（偈317）

有一天，几位裸行外道外出化缘时用布遮着他们的钵。一群比库看见他们，就评论道：“用布遮住前面身子的外道比只用布遮盖钵，全身却一无遮掩的外道更受人敬重。”这些裸行外道听见比库们的评论时，反唇相讥道：“是啊﹗我们是用布遮掩钵，但我们这么做可以防止灰尘跑进食物里面，灰尘中也含有众生啊﹗”

比库们回到精舍后，向佛陀报告裸行外道的话，佛陀说：“比库们，那些外道对该羞耻的行为不知羞耻，不需羞耻的行为，却大感羞耻，由于这种错误的知见，他们无法得到真正的法喜。”

孩童拜访佛陀

邪见视为正见，正见视为邪见，

怀有此种邪见的人，堕落地狱。(偈 318)

错就是错，对就是对，

心怀正见的人，趣向善趣。(偈 319)

有一位外道的信徒们不希望他们的孩子和佛陀信徒的孩子混杂在一起，就告诉他们的孩子：「不要去揭达林给孤独园，不可向释迦牟尼的比库们顶礼。」

有一次，这些孩子们到揭达林给孤独园附近游玩，不久，感觉十分口渴，但记起父母告诫，而不敢进入精舍，就要其中一位父母是佛陀信徒的小孩进入精舍要水来喝。这小孩进入精舍后，先喝了一杯水，才去向佛陀顶礼问讯，并说他的朋友们因为父母的教诲，而不敢进入精舍。佛陀就邀请他们全部进来喝水，并依孩子们的个性讲说佛法。这些孩子们也因此对三宝有信念。

回家后，这群孩子们向父母叙说进入精舍，并且听闻佛陀说法的情形。他们无明的父母，却大声叫道：「我们的孩子对我们的宗教不够虔诚，他们被毁了。」

邻居们有些是佛陀的信徒，听见他们这么喊叫，就过来向他们解释佛法的殊胜。他们才开始去拜访揭达林给孤独园，听佛陀说法，终对三宝有了正确的信念。

第二十三品　象品

佛陀忍受毁谤（注3）

如同战场中的大象忍受弓箭，我（佛陀）也如此忍受谤辱。事实上，世上多破戒的人。——320偈

只有驯服的象（马）可以参加集会，国王只乘驯服的动物（象），能够忍受诽谤，调御自己的人，是人中最尊贵的人。——321偈

调服的骡最优良，信度的种马（注1）最优秀，矯罗（注2）的象最优良，但自行调御的人，更为优良。——321偈

摩醯提利对佛陀怀恨在心。后来，她成为优填国王的三位后妃之一。当她听到佛陀来到憍赏弥城的消息时，就雇请一些恶徒，在佛陀进城化缘时加以诽谤。这些恶徒便到处尾随佛陀，并大肆诽谤。如是一而再、再而三的毁谤，使得阿难尊者无法忍受，他劝佛陀离开，到另一个城市去，但佛陀拒绝他的建议：“到别的地方去也可能受人毁谤。一个清白的人每次受人毁谤就离开是不如法的作为，在什么地方发生问题，就要在当地解决该问题。就像只战斗中的大象，默默忍受来自四方的箭，我也默默忍受人们的毁谤。”

注1：印度河地区出产的骏马。

注2：象名。

请参考二 —— 一的故事。

人必须自我训练

任何车乘都无法使人到达涅槃境界，只有善自调御，才能使人抵达涅槃境界。——323偈

有一天，几位比库看见一位驯象师和他的大象在河边。驯象师正尝试着要驯服大象，但并未成功。一位曾经也是驯象师的比库，就向其他比库解释轻松驯服大象的方法。驯象师听见比库的话，就照着他的话做，很快就驯服大象。后来，这比库向佛陀报告这件事时，佛陀告诫他：“比库，你离究竟解脱还很遥远，你应该专注于心灵的修行。你不可能经由驯服象而证得究竟法喜，只有驯服自己的人才能领会究竟法喜（注）。”

（注）佛陀不是因为该比库服务别人而劝诫他，而是提醒他不可忘记出家修行的究竟目的：彻底解脱所有烦恼和苦痛。

父亲与不肖的儿子们

求偶时期的财护(注)，难以驯服，

但被人系缚后，不吃任何食物，

只惦记着森林。(译者注)

沙瓦提城中有位年老的婆罗门非常富有，他有四个儿子，每个儿子结婚时，他就分给那位儿子应得的一份财产。四个儿子全部结婚后，他又把剩下的财产分成两半，其中一半再分给四个儿子。后来，他的夫人去世了，他的儿子们就回来妥善照顾他。他们十分关心，敬爱他，但却慢慢劝服他，把剩下来那一半财产也全部分给他们。从此这老人分文不值。

老人首先与长子同住。过了几天，长媳妇就说话了：「长子分到的财产比较多吗？难道你不知道去其他儿子家的路吗！」听完话后，老人十分难过，就离开长子的家，前往次子的家。不久，二媳妇也讲类似的话，老人只好移往第三个儿子的家去。结果，情形也是一样。老人最后去找最小的儿子，但与在前面三个儿子家的遭遇一样。老人从此流落街头，拿着一钵一杖，前去找佛陀，寻求护慰和忠告。

到达精舍后，他向佛陀叙说他的儿子如何亏待他。佛陀就教他数首偈语，请他在婆罗门大型聚会的场合上朗诵，这些偈语的主要内容如下：

「我四个愚痴的儿子个个像恶魔，他们虽称呼我『父亲！父亲！』但这只是嘴上亲热而已，内心里全不是这样想。他们全是骗子，工于心计。全都听老婆的话，把我赶出他们的家，现在我只有乞讨为生了！这四个儿子比我手上的枴扙更无用！」

城里所有婆罗门聚会的日子到了，老人知道他的四个儿子也会出席，就前往参加大会，并且大声朗诵佛陀教他的偈语。当时的习俗认为亏待父母，不奉养父母的儿女都应该接受处罚。因此大家听完老人的偈语后，就愤怒地找出这四个不肖子孙来，威胁着要处罚他们。

这时候，四个儿子明白自己的错误，就跪在父亲的脚下，请求父亲的原谅。他们发誓从此以后会照顾、爱护和礼敬他，他们也警告妻子要妥善照顾父亲。从此以后这四个儿子供给父亲足够的食物和衣服。老人因此恢复健康，他就前往精舍，请佛陀每天接受他儿子供给他的四盘食物中的两盘，做为他的供养。

有一天，老人的长子邀请佛陀前去他家应供。供养后，佛陀说，人若妥善照顾父母，可以得到功德。佛陀也讲大象财护照顾父母的故事。大象财护被捕后，天天思念森林里的父母。

注：「财护」为象名。 译者注：佛陀说此法句告诫世人应该孝顺父母。

（可参考故事「疏于照顾母亲的子女 」）

饮食节制

愚痴的人，懒惰，好吃又贪睡，像猪一样懒睡翻滚，因此生死轮回不断。——325偈

有一天，高沙喇国巴谢那地王吃完丰硕的早餐后，前往揭达林给孤独园，向佛陀顶礼问讯并听佛陀说法。但他却精神不振，不停地打瞌睡，无法保持清醒。他告诉佛陀：“尊者，我自从吃完丰硕的早餐后，身体一直不舒服。”

“过量的饮食会造成身体不舒服！”佛陀说。

佛陀接着建议国王饮食应适量，国王也接受佛陀的劝告，日渐减少食量。果然，他变得活力充沛，机敏又快乐。

沙马内拉和前世母亲的精灵

从前，我的心四处攀缘，

但现在我已经调御内心，如同驯象师制服求偶时期的象。 (偈 326)

有一天，众多比库要求左奴沙马内拉背诵一些经文，背诵完后，左奴虔诚的说：「愿以背诵神圣经文的功德与父母共享！」这时候，他前世母亲的精灵正好听到他的背诵和话，她非常高兴，立即高声说：「亲爱的儿子，我多么高兴能分享你的功德，你做的太好了，真是好孩子！」由于左奴的缘故，天神和其他精灵更敬重她，聚会时，都优渥礼遇她。

但左奴长大后，却对修行生活不满意，而想还俗。便回家向今生的母亲表明心意。他母亲费尽唇舌，劝他不可半途还俗。但他心意已定，他母亲只好答应吃完饭后，给他世俗的衣服。他母亲就忙着去准备餐饭，这时候，左奴前世母亲的精灵在心中想着：「我一定要想办法，阻止他离开僧团。」这精灵就附在左奴身上，使他在地上打滚，并且喃喃自语。他今生的母亲吓了一跳，邻居们也都过来要求精灵安静下来。不料精灵却说：「这沙马内拉要离开僧团，还俗，果真如此，他就无法解脱了。」说完后，精灵就离开左奴的身体，左奴也清醒过来了。

他发现母亲满脸泪痕，邻居也聚集在他身边，就问他们究竟发生什么事。他母亲告诉他刚才发生的事情，并且说：还俗是非常愚蠢的事。左奴明白自己的错误，就回到精舍，受具足戒，成为僧团的正式一员。

 

佛陀也为了帮助左奴证得究竟涅槃，而告诫他：「比库！无法制服心，使心不四处飘浮的人，无法证得究竟法喜。所以控制你的心念，一如驯象师驯服大象一般。」左奴正念现前地奉行佛陀的教诲，终于证得阿拉汉果，更娴熟三藏。后来，更是宣说佛法的优秀比库。

随着鼓声起舞的老象

人应该欢喜正念现前，并且妥善护卫自心；如同象自力脱离沼泥，修行的人也应自力脱离烦恼的陷阱。 (偈327)

大象波梨耶年轻的时候非常强壮，但老了以后，却衰弱不堪。有一天，它走到池塘时，陷在泥淖中，无法脱困。国王知道这件事后，就派一位驯象师去帮助它。驯象师抵达波梨耶陷身的地方时，就要人吹奏战鼓。波梨耶听见战鼓声时，觉得自己似乎又回到战场了，精神为之大振，而一鼓作气，脱离困境。

佛陀以波梨耶的故事告诫众多比库：「比库，一如波梨耶自行脱困，你们也要自行从精神的烦恼中解脱出来。」

照顾佛陀的大象（注）

如果有行为端庄，智慧具足，适合共住的益友，应该欣然与他共住，克服所有的困难。——328偈

但如果没有行为端庄，智慧具足，适合共住的益友，就应该像国王放弃王国，或独自生活在森林中的象，独自居处。——329偈

宁可一人独居，也不要与无明的人为友，独自居处，不造作恶行，自由自在，如同森林中的象。——330偈

憍赏弥的比库有一次因一件小事而引发不幸的争吵，他们甚至不听佛陀的劝解。佛陀就一个人独自到一处林子里去结夏安居，在这期间大象波利哩亚卡妥善护守着佛陀。相反地，当地的信徒明白佛陀离开的原委后，不再供养这些比库，他们终于知道犯错了，就拜托阿难尊者前去邀请佛陀回来。

结夏安居结束后，阿难和五百名比库到佛陀安居的林子里。五百比库在林子外等待，阿难尊者独自进去见佛陀。佛陀要阿难叫五百比库全都进来，他们进来向佛陀顶礼问讯后，说：“世尊！您一个人独自在林子里结夏安居，真是辛苦了。”

“比库们！快不要这么说，波利哩亚卡大象在这段时间里妥善护守着我，它实在是个好朋友，真正的朋友。人如果有它这种朋友，应永远维持这份友谊，但如果无法找到真正的朋友，最好还是独处。”佛陀如是说。

（注）相关经文请参考一 —— 五的故事。

魔波旬企图怂恿佛陀

在患难的时候，得遇善友是一件好事；

知足是一件好事；

生命即将结束时，能具足功德是一件好事；

能够解除所有苦是一件好事。 (偈331)

今生能礼敬、照顾母亲是件好事；

今生能礼敬、照顾父亲是件好事；

今生能礼敬、照顾沙门是件好事；

今生能礼敬、照顾圣者(注)是件好事； (偈332)

老年时，仍然能够持戒是件好事；

具有正信是件好事；

智慧具足是件好事；不造作恶业是件好事。(偈333)

有一次，佛陀在喜马拉雅山附近居留时，发现很多百姓受到暴虐君主不公平的统治，他心想，是否有法子可以使这些君主能公平、如法地善待百姓。魔波旬明白佛陀的心思后，就怂恿佛陀当国王。

佛陀对魔波旬说：「邪恶的魔波旬！你的教法和我的大不相同，你无法左右我，人应该警觉那些口口声声要帮助我们，而实际上却处处为自己利益打算的 “朋友”。」

注：「圣者」：指佛陀、阿拉汉…等

第二十四品　爱欲品

口臭的金鱼

放逸人的贪爱，如同蔓草到处增长（攀缘），

他们不停地生死轮回，

一如林中的猿猴不停的寻找水果。(偈334)

在此世间，如果为恶欲所缠缚，

苦痛增长如同雨后的毘罗草（注）。 (偈335)

但，在这世间，如果能够降伏难以克服的贪欲，

则苦痛远离，如同水滴滑落莲花叶。 (偈336)

所以，恭贺所有聚集在此的人，深入掘除爱欲的根，

如同想得到甜根的人，努力挖掘毘罗草；

不要让魔波旬像洪水伤害芦苇草般，一再伤害你们。 (偈337)

沙瓦提城的一群渔夫捕到一只非常漂亮的金色鱼。这鱼实在太漂亮了，他们就把它献给国王，国王也带着鱼去见世尊。但当鱼张开嘴巴时，一股恶臭剎那间瀰漫整个精舍，国王问佛陀，为什么如此漂亮的鱼，却口臭难耐。

佛陀说，咖沙巴佛时，这鱼原是一名叫迦毗罗的比库，由于非常娴熟佛法，所以有相当好的名声和荣耀，但也因此贡高，瞧不起其他比库。若有比库向他指出什么是正确，什么是错误时，他总是讥讽地说：「你又懂得多少？」言下之意，就是他比其他比库懂得太多了。许多比库渐渐回避他。有一次，他正在诵比库的别解脱律仪戒 (Patimokkha Sila) 时，没有任何比库加入他的行列，当他察觉其他比库都默默不语时，他说：「没有所谓的经、律与论。我不在乎你们听不听别解脱律仪戒。」说完话后，就离开了。迦毗罗比库的言行障碍了佛教的开展和传播。基于这份恶业，他生生世世受到很多的苦。

佛陀接着说，迦毗罗曾经向大众教导奥妙的佛法，所以仍具有美丽的金色鱼身，但他诽谤、辱骂其他比库和法，所以今生才会恶臭难闻。

佛陀最后告诫大众，解行并重的重要。

(注) 「毘罗草」：草名。

业报

耽于爱欲的人时时惊骇，如同陷阱内的野兔。因此，志求涅槃的比库应该弃除贪欲。——343偈

佛陀有一次在王舍城化缘时，瞥见一只母猪，佛陀微微一笑，阿难问佛陀何以一笑，佛陀说：“阿难！这只猪在上一佛时，是住在一处精舍附近的母鸡，所以有机会听闻经文的唱诵，因此死后往生成一位公主，有一天，她在厕所中看见蛆虫，而正念现前，明白色身不净等法义；死后，往生至梵天，为婆罗门。今生，由于以前的一些恶业，却又投胎为猪。阿难！请留意观察善恶业，如何使人生死轮回永不间断！”

（注）以譬喻贪欲如同蔓草，经由六根，染着六尘。

勇敢面对死亡的男人

离开欲望的丛林(世间的生活)，

加入修行的丛林(出家为比库)；

一旦脱离世间的生活，

却又返回欲望的丛林(出家后又还俗)，

看啊！这位脱离系缚，却又回头再受系缚的人。(偈344)

马哈伽沙巴尊者的一位弟子已经证得四禅，有一天，他在金匠叔叔的家中看见一些非常美丽的东西，而生起非常的爱恋，就还俗离开僧团。但他十分懒惰，不努力工作，终于被叔叔赶出去，于是沦落为小偷(注)。后来，他被政府逮捕，准备送往墓园去处决。这时候，马哈伽沙巴尊者看见这位以前的弟子，就告诫他：「收摄你的心念，坚定地禅观某一目标。」他遵照马哈伽沙巴尊者的教诲，系念在前。

到达墓园时，行刑官员告诉他：「我们要处决你了。」就开始做各种准备工作。尽管马上就要被处决了，他丝毫不恐惧或焦虑，只是静静坐下来，进入禅定，忘掉即将来临的危难。

执行的人对他沉着的态度和勇气，十分钦佩，就说：「看看这小偷，虽然马上就要被处决了，仍然不恐惧颤栗。从来没遇见这样的人，他实在非常勇敢。」

执行的人觉得最好向国王报告这小偷异乎寻常的举止，他们就向国王报告，国王也因此下令释放他。

佛陀知道这件事后，就放光劝诫他：「你以前离开欲望的丛林（世间的生活），加入修行的丛林（出家为比库），但去除丛林的欲望后，却又惹上所有的束缚。」

佛陀又说：「清净你的内心，不要有任何精神上的烦恼，连根拔起欲望的根，清净自在吧！」

这小偷于是坚定地察觉因缘和合事物的生灭和无常、苦、空的性质，不久之后就证得初果。

后来，他到竹林精舍向佛陀顶礼问讯，也在佛陀的允许下，重新加入僧团，并且在佛陀更进一步的教导下，很快就证得阿拉汉果。

备注：证禅定的人仍可能有贪欲，而利用他们的能力去造做恶业。

贪欲的束缚

智者明白，铁、木、或麻所作的束缚不够坚固，

对珠宝、装饰、儿女或妻子的贪爱才是真正的束缚。 (偈 345 )

智者明白这些贪欲(注1)是坚牢的束缚，

它们虽然外表看似松弛，但实际上却难以解困。

智者断除这些贪欲，不再贪爱，而出离世间 (出家修行)。 (偈 346 )

一群比库到沙瓦提城化缘时看见几位手脚带着镣铐的囚犯。回到精舍后，他们向佛陀报告在沙瓦提城中的见闻，他们问佛陀有没有比镣铐更束缚的东西。佛陀说：「比库们！和对食物、衣服、财富和家庭的欲望比较，镣铐真是微不足道的束缚。这些欲望比脚镣手铐和囚笼更坚固，这就是为什么有智慧的人断除欲望，弃绝世间，加入僧团为比库的原因。」

(注1) 指对珠宝、装饰、儿女、妻子的贪爱。

(注2) 请参考「勇敢面对死亡的男人」的故事。

美色是肤浅的（注）

耽溺爱欲的人，无法自拔，如同结网自陷的蜘蛛；智者断除贪欲，坚定出离，解脱一切苦。——347偈

柯玛皇后是频婆娑罗王的皇后，人长得非常美貌，但也十分骄傲。国王希望她去精舍向佛陀顶礼问讯，但她听闻佛陀经常说美貌不足取，所以尽量避着佛陀。国王明白她的心念，也知道她对自己的美貌十分骄傲，就命令宫廷乐师唱歌赞诵竹林精舍的一切，，包括它愉快祥和的气氛等，听完之后，她深感兴趣，决定一探究竟。

她抵达精舍的听众厅时，正在讲经说法的佛陀运用神通，变现一位极端美丽的年轻女子在身边，为佛陀扇风。这女子天仙般的容颜让皇后觉得自己实在无法相比。但是当她再度注视时，发现那女子的美貌渐渐衰老，最后，竟变成老太婆，然后逝世，尸首长出蛆虫来，刹那间，她明白了美貌的无常。

佛陀明白柯玛的心态，就告诫她：“柯玛！仔细观察这会腐坏的肉身不过是架构在一堆骨头上，它会生病、衰老。正念现身吧！愚痴的人过度高估肉体了。请察觉年轻貌美是没有什么价值的。”柯玛精进奉行佛陀的教诲之后，就证得阿拉汉果。她也出家为比库尼，佛陀更称赞她是第一比库尼。

（注）请参考六——五类似的故事。

特技演员变成圣者

断除对过去、未来和现在五蕴的贪着，

不再受后有(不再轮回)，

心中解脱所有缘起法，就可以不再生灭了。 (偈348)

有一次，一团拥有很多舞者和特技演员的戏团到王舍城来，并且在频婆裟罗王的王宫表演。其中有一位漂亮的女舞者在竹竿顶端上唱歌舞蹈，这时候有一位名字叫做优迦绅那的年轻富家子在观赏她的表演后，疯狂的爱上她，就与她结婚。婚后，由于她不愿意留在王舍城，他只好跟着这戏团到处去，但他既不会跳舞也不会特技表演，对戏团毫无贡献，所以当戏团到各地去表演时，他就是帮忙搬箱子或开车的司役。

后来，他们生了一个男孩，他太太经常对着孩子唱着：「你的父亲是照顾车骑的人，是个搬箱子和行李的人，他一无是处！」

优迦绅那听出讽刺的含意，就问她：「你是不是在说我？」

「没错，我正是说你。」

「既然如此，我要离开你们。」

「你在不在这里有什么差别吗？」他的太太这样回答他，而且一而再，再而三的唱这首歌。

优迦绅那知道太太之所以傲慢，是因为拥有特技演员的身手，他就请也是特技演员的丈人教他特技。经过一年的训练，他也成为一位杰出的特技演员。

后来，戏团再度回到王舍城表演，并且公开宣称优迦绅那要表演特技，表演当天，戏团竖起一根长竹竿，优迦绅那就爬到竿子上面，讯号响起后，他就在竿子顶端表演。这时候佛陀透过神通，看见他，也知道他了解佛法的机缘已经成熟了。佛陀就进入戏团表演的场地，并且运用神通使观众的注意力全部转移到他身上，而忘了鼓掌喝采优迦绅那的特技表演。优迦绅那发现无人注意他时，便坐在竹竿上，心里满不高兴，而且十分沮丧。佛陀就告诫他：「优迦绅那！有智慧的人不执着因缘和合的事物，反而精进修行，希望解脱生死轮回。」

优迦绅那就在竹竿上正念现前地思惟佛陀的教诲，立刻证得阿拉汉果。然后走下来，出家，加入僧团为比库。

有一天，佛陀停留在竹林精舍的时候，众多比库在讨论为什么优迦绅那会因为一位漂亮的女舞者而随戏团到处跑码头呢？

佛陀听到他们的话后，说优迦绅那的某一世出生在咖沙巴佛时，有一天，他和太太遇见一位比库在化缘，由于有些食物，他们就供养这比库，并且许下虔诚的愿望：「尊者，愿我们能如实知见佛法。」

当时，那位阿拉汉比库运用神通观察未来，发现他们会达成愿望，就微微一笑。前世的优迦绅那并不知道阿拉汉言行举止的涵意，反而轻蔑的说，这比库像个戏子。由于他这种轻浮的说法，今生才会与戏团到去跑码头。

年轻女孩诱惑比库

恶念不断，欲望炽然，追求欢乐的人，贪爱不断增长，烦恼（魔）因此系缚更紧。——349偈

弃除恶念，观身不净，正念现前的人，涤除所有的贪爱，不再为烦恼（魔）所系缚。——350偈

有位比库在城里专为比库兴建的休息处进食。吃完之后，他到一户人家去向一位年轻女子请水喝。这女子一眼接触这位年轻比库时，就深深爱上他，为了赢得他的欢心，她邀请比库，只要口渴，随时都可到她家要水喝。不久，她更进一步请比库到她家供养。她告诉这比库说，她想要的东西都不虞匮乏，但却总是觉得孤单寂寞。比库明白她话中的含意，也发现自己愈来愈迷恋她，于是非常厌烦出家的修行生活，而日渐憔悴。其他比库就向佛陀报告这件事。

佛陀告诫他：“比库！仔细听着，这年轻女子将是你毁灭的原因，一如在过去某一世时，她的所作所为一样。你是一位优秀的弓箭手，她是你的夫人。有一天，你们一起外出旅游时，碰见一伙抢匪。她却爱上抢匪头目，所以当你正与抢匪头目奋战时，她却把你的剑交给抢匪头目，而让他迅速杀死你。她就是你丧生的原因。现在，她仍将毁灭你的修行生活。比库！彻底拔除、消灭你心里对这女子欲望爱念吧。”

这比库从此努力精进，积极地清净心念，希望能够如实领悟佛法。

魔波旬恐吓拉胡喇

阿拉汉无所畏惧，远离爱欲、贪痴，去除生命的刺痛，不复受有，今生是他们的最后身。——351偈

脱离欲望，不染着；明白四无碍解，正确理解佛法的人，今生是他们的最后身，是大智慧的大丈夫。——352偈

有一次，众多比库来揭达林给孤独园。为了安排他们的住宿，拉胡喇被安排到佛陀房间的门外睡觉。这时候，魔波旬想透过拉胡喇来骚扰佛陀，就化身成大象，用长长的鼻子摩擦拉胡喇的头，并且制造恐慌的噪音，想要吓唬拉胡喇。但拉胡喇不为所动。室内的佛陀明白一切，就说：“邪恶的魔波旬！一千个魔波旬也无法吓唬他。他没有恐惧，不贪爱，相反地，他精进，有智慧。”

听完佛陀的话后，魔波旬知道佛陀明白他的诡计，只好立即消失。

领会佛法的奥妙并不容易

我已经克服一切，已经明白一切，一切法都不染着;

我离弃一切，去除所有烦恼，证得阿拉汉果，

我亲自证得四圣谛，谁是我老师？ (偈 353 )

佛陀证悟后，前往鹿野苑初转法轮时，在路上遇见一位四处云行，名字叫做优波迦的苦行外道。当他看见佛陀容光焕发时，十分感动，就说：

「朋友 (注1) ，你如此沉着清净，谁是你的老师？你奉行什么法？」

「我没有任何老师！」佛陀说。

优波迦接着请问佛法精义，佛陀就向他开示。听闻佛陀说法后，优波迦不置可否，只点了几次头，就离开了 (注2) 。

注 1：这是自认为与佛陀平等的人们对佛陀的称呼

注 2：并不是每一位有幸与佛陀相遇的人都认可佛法。但大阿拉汉如沙利子尊者只听闻一半的偈语就确信佛法是究竟正法。（请参考故事：了解正法甚难）

沙咖天帝的请求

所有的布施中，法施最殊胜，

所有的味道中，法味最佳，

所有的喜悦中，法喜最喜悦，

毫无贪爱的人，克服所有的苦恼。 (偈354)

有一次，三十三天的天神们聚集在一起讨论四个问题，但无法得到最佳的答案。最后，沙咖天帝和他们一齐赴揭达林给孤独园去见佛陀，他们首先向佛陀说明他们的困难，接着向佛陀提出他们的四个问题：

1. 什么是最佳的礼物？

2. 什么是味道最好的东西？

3. 什么是最喜悦的事？

4. 为什么弃绝爱欲最卓越？

佛陀回答道：「佛法是所有礼物中最高贵的，滋味最佳，最喜悦的。弃绝爱欲，可以究竟解脱所有苦，因此，是所有成就中最卓越的。」

佛陀说完后，沙咖天帝告诉佛陀：「尊者！如果佛法胜过所有的礼物，为什么我们无缘分享功德呢？尊者，我盼望从今以后，我们也可以共沾法益。」

佛陀就召集并告诫所有的比库，从此以后要与众生共享所作的一切功德。

从此以后，邀请所有众生，含括天神在内一齐共享所有功德(注)就成为僧团的习俗。

(注) 邀请天、龙前来共享功德的偈语如下：

愿众生、天、龙与我们共享此功德！愿他们永远保护此世间和佛法。

富贵使人更加贪婪

财富毁灭愚痴的人，但无法摧毁追求彼岸（渴望证得涅槃）的人，愚痴的人贪爱财富，不只毁灭自己，也害了别人。——355偈

有一次，高沙喇国的国王前往精舍向佛陀问讯。他首先向佛陀解释晚到的原因，原来沙瓦提城当天有一位富翁去世了，该富翁没有任何子嗣，所有家产因此都被充公，他也因为处理这件事才迟到。国王接着向佛陀说，这富翁虽然非常富有，但也非常吝啬。活着的时候，他不布施，对自己也十分苛刻，吃得少，同时只穿便宜、粗糙的衣服。

听完国王的话，佛陀说这富翁的某一前世也是富翁，有一天，一位独觉佛到他家化缘，他请太太加以供养。他太太明白他很少同意她供养任何人，便特别在独觉佛的钵装满食物。当富翁发现太太供养的食物相当丰硕时，心里想着：“这比库吃完后，只会睡觉，与其如此，不如把这些食物给我的仆人吃，至少他们吃完后，会更卖力的为我工作。”

这么一想，他就后悔刚才答应太太供养独觉佛。这富翁有一位也是富翁的哥哥，而且只有一位儿子，这富翁由于贪恋哥哥的财产，就把哥哥唯一的儿子给杀了，然后在哥哥去世时继承所有的财产。

这富翁因为曾经供养独觉佛，所以今生才会富有。但因为心生后悔，所以今生不知道如何利用财富。而且只为了要继承哥哥的财产，就谋杀侄子，所以会在地狱长久受苦。今生之前，他已经偿还累世以来所累积的恶业报应，所以今生才得以为人，但今生也没有做任何的善业。

国王说：“尊者！虽然他有幸生活在佛陀在世的时候，却从来不供养任何人，他真正糟蹋了千载难逢的机缘了。”

在肥沃的土地上播种收获特别多

杂草使田地荒芜，欲望害了世人，因此，布施远离欲望的人，可以得到大果报。——356偈

杂草使田地荒芜，瞋恚害了世人，因此，布施没有瞋恚心的人，可以得到大果报。——357偈

杂草使田地荒芜，愚痴害了世人，因此，布施不愚痴的人，可以得到大果报。——358偈

杂草使田地荒芜，贪爱害了世人，因此，布施没有贪爱的人，可以得到大果报。——359偈

有一次，佛陀到三十三天去向删兜率说阿毗达摩（论）。他是佛陀母亲逝世后往生成的天神。这时候，在三十三天上有一位天神，名字叫做因陀伽。因陀伽的前世是人，当时他曾经供养少许的食物给阿奴卢塔尊者，因此往生到三十三天，享受大果报。另有一位名叫安苦拉的天神，他的供养比因陀伽多了很多倍，但供养的对象却不是圣者，所以尽管大量供养，但往生三十三天后所享受的果报却远不如供养较少的因陀伽。因此，当佛陀到三十三天时，安苦拉就请问佛陀，为什么果报的差别如此悬殊？

佛陀告诉他：“安苦拉，布施和供养时，应该有智慧地考虑布施和供养的对象，布施和供养就像种子。播种在肥沃土地的种子会丰收，但你却把种子播种在贫瘠的土地上，所以果报（注）就少了。”

（注）请参考本书导读有关布施的说明。

第二十五品　比库品

比库应该调伏五根

善哉，调伏眼；善哉，调伏耳；善哉，调伏鼻；善哉，调伏舌。——360偈

善哉，调伏身；善哉，调伏口；善哉，调伏意；善哉，调伏一切；能够调伏一切的比库，解脱一切苦。——361偈

沙瓦提城的五位比库各自修习去调伏五根之一。每位比库都认为自己要调伏的五根之一最难。彼此之间因此意见分歧，他们最后向佛陀说明他们的歧见，佛陀就告诉他们：“这五根同样难以收摄，若有比库能全部收摄这五种感官，就能从苦中解脱出来。”

比库杀死大雁鸟

调伏手、足及言语，调伏居于主宰地位的心，

内心喜悦、寂静、独处、知足的人，才是真比库。 (偈362)

有一位比库善于投掷石头，即使快速移动的目标，也能准确投中。有一天，他和另一位比库到河中沐浴，完毕后，他们坐着休息。这时候，他看见两只大雁鸟在天上飞，他告诉同伴，他可以用石头掷中其中一只的眼睛。说完之后，他就拾起一块鹅卵石，瞄准其中一只大雁鸟投了出去，结果如他所说的直接命中。大雁鸟一声哀号后，堕落在这年轻比库的脚下一命呜呼。

同伴目睹这件惨事后，向佛陀报告。佛陀告诫他：「比库！你为什么要杀大雁鸟呢？尤其身为比库，更应训练自己对众生要有慈悲心，并且精进求解脱。比库一定要调伏身、口、意(注)。」

（注）比库应遵守四净戒：

1. 别解脱律仪戒（Patimokkha Sila）

2. 根律仪戒（Indriyasamvara Sila）有关调伏感官的戒律

3. 活命遍净戒（Ajivaparisuddhi Sila）有关生活清净（正命）的戒律

4. 资具依止戒（Paccayasannissita Sila）关系使用生活资具的戒律

比库应该慎言

不造作恶口业，内心寂静，并且能善巧解脱法义的比库，言语和婉。——363偈

瞿迦利迦比库辱骂佛陀的两大弟子——沙利子尊者和马哈摩嘎喇那尊者。由于造作这种恶业，他会受恶报。比库们就说瞿迦利迦会受大苦，肇因于无法控制口业。佛陀告诫他们：“比库必须收摄口业，行为举止必须善良，内心必须祥和、镇静，不可任意胡思乱想。”

尊重佛陀的方法

安住佛法，喜悦佛法，禅修佛法，

思惟忆念佛法的比库，不退转。 (偈 364)

佛陀宣告四个月后即将般涅槃，很多尚未证得阿拉汉果的比库因此非常沮丧，精神恍惚，不知该怎么办。他们之中大部分的比库就日夜不离佛陀身边。但有一位达摩拉玛比库依然保持正常的作息，不来佛陀的身边。其他比库误解他的心意，便向佛陀报告。达摩拉玛比库于是恭敬地向佛陀解释，他对佛陀最崇高的顶礼就是在佛陀般涅槃之前，证得阿拉汉果。

佛陀赞叹他：「做得很好！敬爱、尊重我的比库应该像你一样。只有真正奉行佛法的人才是真正顶礼我的人。」

比库应该知足

不要轻蔑自己所有的东西，不要羡慕别人所有的东西，羡慕他人的比库，无法证得禅定。——365偈

比库虽然所得不多，但不轻蔑所得；诸天也赞叹生活如此清净，又精进的比库。——366偈

佛陀的一位弟子和迭瓦达答的一位弟子十分友好，而迭瓦达答曾多次谋害佛陀不果。这比库前往迭瓦达答的精舍，并且在那里停留好几天，吃、住、睡都在该精舍，并且享受种种招待。佛陀的其他弟子就向佛陀报告他的所作所为，佛陀就请这比库来，加以询问。这比库承认有这回事，但辩称他只是停留在该精舍，并不接受他们的教义。

佛陀告诫他：“比库！即使你不接受迭瓦达答的邪说。但你的作为却会让人以为你是他的信徒。身为比库，应满足于自己所拥有的，不可以垂涎他人的东西。若妄羡他人的东西，比库就无法修持三摩地、止观（注）或引领至涅槃的八正道。只有知足的比库才能证得三摩地、止观和八正道。”

（注）观：对无常、苦、无我的直观。戒律规范言语和行为，定调伏心念，但只有观才能如实知见诸法。纯知识的理解无法达到观，只有直接禅修观照自身的身心运作才有可能达到观的境界。

所有供养品都一样

对于名色（身心）没有「我」与「我所」的执着，

不因困乏而哀愁的人，是真比库。 (偈367)

从前沙瓦提城中有位婆罗门，十分慷慨，经常布施佛陀和比库。

有一天，佛陀观察得知该婆罗门夫妇将可证得三果，于是就走到他们家门口去。这时候，正在用餐的婆罗门并没有看见佛陀，他的太太虽然看见佛陀，但害怕丈夫如果也看见佛陀的话，会把所有的餐点全部供养给佛陀，那么她就要再煮一次。于是她就挡在丈夫面前，防止他看见佛陀，然后慢慢地倒退到佛陀站的地方，轻声告诉佛陀：「尊者！我们今天没有食物可以供养。」但佛陀只是摇头。这婆罗门太太看见佛陀如此，遂无法控制自己地爆笑出来。

婆罗门听见太太的笑声时转过身来，就看见佛陀和太太在家门口，剎那间，他明白过来了而大声叫道：「夫人，你真的毁了我！我们尊敬的老师到家门口时，你就应该立刻通知我，怎么你反而隐瞒我，真是大大的羞辱我了！」说着，他拿起装有米饭的盘子，走到佛陀面前，歉意地恳请：「尊者！请接受我这已经吃了一部份的米饭。实在很抱歉，供养你这种已经吃过的米饭。」

佛陀告诫他：「婆罗门，任何供养品对我来说都很好，不管吃过与否。」

这婆罗门非常高兴佛陀能够接受他的供养。他同时请教佛陀，如何界定比库，以什么标准来评定比库？佛陀明白他们对名色已经有相当的认识，就告诉他们：「婆罗门！不执着于身心的人就是比库。」佛陀接着向他们说法。

听完佛陀的说法后，这对婆罗门夫妇证得三果。

虔诚的女士和小偷

* 心怀慈悲, 法喜充满的比库, 证得清凉心和安乐(涅槃),涅槃是诸行解脱的究竟法喜。 (偈368)

* 比库，汲空舟(注1) 中的水，则舟去轻快。

* 同理，断除贪欲瞋恚，则易证得涅槃。 (偈369)

* 断除五下分结和五上分结，同时勤修五根，

* 涤除五着(注2) 的比库，是名渡瀑者 (注3) (偈370)

* 比库！勤修禅定，不可放逸，不要让心沉溺于欲乐。不要漫不经心，不要在吞下铁丸的时候才哭喊

* 「真是痛啊！」(偈371)

* 没有智慧就没有正念，没有正念也就没有智慧；

* 定慧具足的人，接近涅槃的境界。 (偈372)

* 居僻静处，调伏内心，如实知见正法的比库，

* 领会凡人不能的喜悦 (注4) (偈373)

* 察觉五蕴生灭的人，喜乐安住。如实知见正法的人，明白如此的察觉可以引领至涅槃。 (偈374)

* 有智慧的比库应该调伏感官，知足，持戒，

* 亲近清净、精进、有法益的人。 (偈375)

* 亲近精进清静的善友, 使自己和蔼可亲, 行为端正, 而法喜充满的人，就能灭尽诸苦 (不再轮回)。 (偈376)

从前有一位女士非常富有，她有个名叫输屡那的儿子出家为比库。有一次输屡那在回揭达林给孤独园时经过家乡而遇见他母亲，他母亲就以他的名义筹划一个盛大的布施大会。他母亲听说他善于说法，就请他在大会上开示。他答应了，他母亲又为此搭了一个大帐蓬。包括他母亲在内，有很多人都来听他说法。

当他母亲正在听法时，一群小偷闯入她家。小偷的首领跑到大帐蓬去监视她，如果她知道家中遭窃而提早回家的话就要杀死她。可是当家中留守的女仆来通知她家里有小偷时，她只冷静的说：「让他们拿走我所有的钱财吧，我不在乎，不要在我听法的时候来打扰我。」说完后，打发女仆回去。

这时候，坐在她身边不远处的小偷首领也听见她与女仆的应答。她的话让他想到：「如果我们果真拿走这位有智慧且高贵的女士的钱财，将来一定会被处罚。也许甚至会遭到雷殛。」他这么一想就心生警惕，赶紧到她家去，命令属下归还所有财物，一齐去听输屡那说法。

输屡那说法完毕时，已经是破晓时分。小偷首领率领属下向输屡那的母亲认错并请她原谅。心性仁慈且信仰虔诚的她就原谅他们。这群小偷明白他们的恶行后，就出家加入僧团为比库，并且得到输屡那的教诲后，到林子里去禅修。

佛陀也放光，告诫他们精进修行究竟清静。

注１：空喻色身，水喻心中的邪恶思想。

注２：贪、瞋、痴、慢与邪见。

注３：有四瀑流－－欲瀑流、有瀑流、见瀑流和无明瀑流。

注４：指八定：四色定和四无色定。

观想茉莉花

一如茉莉花凋落枯萎的花朵，比库也应该连根去除贪与瞋。——377偈

一群沙瓦提城的比库从佛陀得到禅修的题目后，到森林里去禅修。在森林里，他们发现茉莉花虽然在白天盛开，但夜晚的时候花瓣就落地了。他们有感于此就下定决心要精进修行，使自己从所有烦恼中解脱出来，像茉莉花瓣掉落地面。

佛陀虽然不在他们身边，但清楚他们的决心，就放光，告诫他们：“比库！一如枯萎的花会落地，比库也应该精进，解脱世间苦。”

这群比库正念现前地思考佛陀的教诲，后来他们终于证得阿拉汉果。

比库应该内心宁静

身口意净，寂静，弃绝世间乐的比库，

是真正寂静安乐的人。 (偈 378 )

沙塔卡亚比库的前世是狮子。据说狮子猎到食物后，会休息好几天。沙塔卡亚比库的举止与狮子十分相似，很少移动，如果移动的话，也非常缓慢，但步伐稳健，而且他总是内心宁静、沉着。其他比库认为他的举止十分怪异，就向佛陀报告，佛陀听完他们的描叙后，说：「比库们！比库应该内心宁静沉着，比库的举止应该如沙塔卡亚比库。」

执着于老旧的衣服

自我警惕，自我反省，

自我护卫，正念现前的比库，

才能长住安乐 (偈379)

人是自己真正的护卫者，人是自己真正的皈依，

因此人应调御自己，一如商人驯服良驹。 (偈380)

难迦拉苦拉是一位贫穷的工人。有一天，一位比库看见他穿着破旧的衣服正在耕种，就问他是否愿意出家为比库。他答应了，就把犁和旧衣服挂在一棵离精舍不远的树上，而出家为比库。

出家后不久，他对比库的生活心生不满，想还俗。每次生起这种念头的时候，他就到那棵树下去，并且谴责自己：「你还想穿上这老旧的衣服，再恢复工人的艰困生活啊！」如此自责之后，他对出家生活的不满就消失了。所以每次有所不满，他都去那里自我检讨。

其他比库问他为什么经常到那棵树下？他告诉他们：「我去找我的老师。」后来，他证得阿拉汉果，就不再去那棵树下了。比库们就略带讥讽地问他：「你现在怎么不再去找你的老师了呢？」他回答说：「我以前去找老师，是因为有需要，但现在已经不需要了！」比库们就去请教佛陀，难迦拉苦拉是否说实话？佛陀告诉他们：「他说的是真话，由于自我责备，难迦拉苦拉事实上已经证得阿拉汉果了。」

备注：

可参考上周类似的故事：「年轻比库和破旧的衣服」。

仰慕佛陀

对佛法具有欢喜心，信心十足的比库，

诸行解脱，证得究竟喜悦的寂静安乐境界。(偈 381)

跋迦梨是沙瓦提城里的一位婆罗门。有一天，他目睹佛陀到城里来化缘。佛陀安祥、沉着的外表深深吸引他，他更因为对佛陀的执着而出家，加入僧团，俾能更亲近佛陀。出家为比库后，他总是靠近佛陀身边，而疏忽他的职责和修行。

佛陀就告诫他：「跋迦梨，你这么注意我这不完美的肉身是不可能得到任何法益的。只有真正领会佛法的人才算是真正”看见”我。不能领会佛法的人，并没有”看见”我。所以你必须离开我的视线 (注)。」跋迦梨听见佛陀这么说后，十分沮丧，无法忍受下去，他就离开精舍，想要到山顶上，跳下来自杀。

这时候，佛陀清楚明白跋迦梨内心的痛苦，知道他可能因此丧失证得圣果的机会，就放光，使跋迦梨感觉佛陀好像就在他身边。跋迦梨果真马上忘记哀伤，内心安祥下来，正念也现前，他更决定要重新清净自己的内心。不久，他就证得阿拉汉果。

备注：执着障碍修行，所以佛法不鼓励偶像崇拜，不管任何宗教师多么崇高或神圣，都不应偶像崇拜之。佛陀的教法中，人必须自求解脱，不可依赖他人。

沙马内拉显神通

比库虽然年少，但精进修行佛法，

照耀世间，一如无云遮掩的明月。 (偈 382)

修摩拿沙马内拉是阿奴卢塔尊者的弟子。虽然非常年轻，但由于累世以来的善业，他已经是阿拉汉了，并且具有神通力。有一次，阿奴卢塔尊者生病了，他就运用神通，离地而行，到距离精舍十分遥远，非常难以到达的阿耨达池去取水回来给尊者。后来，阿奴卢塔尊者和他一齐到东园鹿子母讲堂向佛陀顶礼问讯。

其他沙马内拉看他这么年轻，就揶揄作弄他。佛陀希望这些沙马内拉明白修摩拿沙马内拉的殊胜，就要沙马内拉们也到阿耨达池去汲取一瓶子的水，但所有的沙马内拉都没有办法。最后，在阿难尊者的要求下，修摩拿沙马内拉再次显神通，到阿耨达池取水回来给佛陀。

傍晚时分，众多比库聚在一起，向佛陀叙说修摩拿沙马内拉的神奇之旅。

佛陀说：「比库们！任何人热切修行佛法都可证得神通，即使十分年轻的人也可以。」

第二十六品　婆罗门品

比库不一定就是阿拉汉

努力断除贪爱和欲望，灭尽诸蕴 (缘起法)，作一位证得究竟涅槃 (非缘起法)的人吧！ (偈383)

沙瓦提城中有一位婆罗门对佛陀和比库们极端崇拜，经常邀请他们到家里去接受供养。每当佛陀和比库们抵达时，他就称呼比库们为阿拉汉，并诚挚地请他们进入房子。听见他如此称呼时，尚未证得阿拉汉果的比库感觉相当尴尬，从此，他们就避免去他家应供。

这位婆罗门发现这些比库回避到他家应供时，非常伤心难过，就向佛陀报告比库不受他供养的事。佛陀向这些比库询问事情的来龙去脉。比库们说，那位婆罗门以阿拉汉称呼他们。佛陀继续问他们，听到如此称呼时，他们有没有虚假的骄傲和不如法的喜悦？他们说没有。佛陀就说：

「比库们！这婆罗门如此尊称你们，是出于对阿拉汉的无限敬意。比库应该彻底去除贪爱之心，以证得阿拉汉果。」

清净与止观

定慧具足的婆罗门，到达彼岸（注）而解脱一切系缚。——384偈

有一次，一群比库到精舍向佛陀顶礼问讯，沙利子明白他们证得阿拉汉果的机缘已经成熟，就向佛陀请教：“何谓二法？”事实上，他的问题纯粹是为了这些比库而发问的。

佛陀说：“沙利子，清净和止观是维持生命安详和实相的二种法。”

（注）彼岸即涅槃。

何处是彼岸

无此岸（六根），或彼岸（六尘）（注），离苦而无系缚的人，我称之为婆罗门。——385偈

魔波旬有一次伪装成一位男子，前去问佛陀：“尊者！你经常提“param”，究竟是什么意思？”

佛陀知道这男子实际上是魔波旬，就告诫他：“邪恶的魔波旬，“param”与你无关，它指的是“彼岸”，只有涤除所有烦恼的阿拉汉才能抵达“彼岸”。”

（注）真正的阿拉汉不执着于“我”与“我所”，所以没有内外六处。

谁才是真正的婆罗门？

修习止观，安住僻静处，远离尘垢，该做的事已经做了（所作已办），没有诸般烦恼，并且证得最高境界（涅槃）的人，我称之为婆罗门。——386偈

有一天，一位婆罗门心里想着：“笱达玛佛陀称呼他的弟子“婆罗门”，我是四种姓中的婆罗门，所以也该称呼为“婆罗门”！ ”有了这种想法，他就去找佛陀，请教这问题。佛陀回答他：“我不会因为一个人是四种姓中的婆罗门而称呼他“婆罗门”，我只称呼阿拉汉为“婆罗门”（注）。”

（注）佛法主张圣果无法世袭，人必须自行努力修行，以获得圣果，一切众生都可能经由涤除所有的污垢和烦恼而成为圣者。

佛陀的荣耀

太阳在白天光芒万丈，月亮在夜晚明亮，

(剎帝利)武士着武装时辉耀，婆罗门在禅定时神采飞扬，

但阿拉汉（佛陀）则不分日夜，光明普照。(偈 387)

有一年七月的月圆日，巴谢那地王一身华丽的国王装扮，前来向佛陀问讯。当时，坐在大众边缘的卡努达伊尊者也正在深深的禅定中，全身透出一片金黄色的光晕。大众中的阿难尊者发现天上的太阳正在下山，而月亮也正要出来，一时之间，太阳和月亮同时在天边放光芒。但当阿难尊者转过身来注视佛陀时，察觉到来自佛陀身上的光辉，远比其它的光芒更耀眼。

阿难当下惊呼道：「啊！世尊，你身上绽放出来的高贵光辉胜过国王、卡努达伊尊者、太阳和月亮所有的光彩。」

佛陀回答阿难：「诸佛日夜都绽放光辉，并且涵盖五种光彩 (注)。」

 

注：佛陀以戒律超越放荡,善行超越恶行,慧超越无明,功德超越败德,正直胜邪逆。

隐士并不一定就是比库

弃除恶业的人是婆罗门，行为清净的人是沙门，弃除污秽的人是出家人。——388偈

沙瓦提城中有位婆罗门隐士。有一天，他突然想起，既然佛陀称呼弟子“沙门比库（pabbajita）”。既然如此，那么他也是一位隐士，佛陀就应该称呼他为“沙门比库”。他就去请教佛陀。

佛陀回答：“我不是因为一个人是隐士就称呼他为“沙门比库”，“沙门比库”是彻底去除内心烦恼和不净的人。”

不可以殴打阿拉汉

不可殴打婆罗门，婆罗门也不可对殴打他的人生气，殴打婆罗门是可耻的，婆罗门忿怒更羞耻。——389偈

婆罗门！不报复有大法益，只有在断除贪爱，不再意图伤人的时候，才能真正止息苦痛。——390偈

很多人赞叹沙利子尊者的耐心和宽宏大量。他的弟子也总是说：“我们的老师具有伟大的耐心和超凡宽宏大量。如果受到辱骂或殴打，他仍然保持原来的镇静和沉着，不会发脾气。”

有一位婆罗门因为错误的知见，却宣称要激怒沙利子尊者。有一天，他遇见沙利子尊者在化缘，就用手打尊者的背。沙利子尊者甚至不回头看究竟是谁打他，只是若无其事地继续化缘。动手打人的婆罗门懊恼自己的鲁莽，就跪在沙利子尊者的面前，承认自己的错误，并请沙利子原谅。他说：“尊者，如果你宽恕我，请你发慈悲心，到我家接受供养。”

傍晚的时候，其他比库向佛陀报告这件事。他们说，沙利子这么做会使得这婆罗门愈来愈放肆，将来甚至会殴打其他比库。

佛陀告诉他们：“真正的婆罗门不会殴打真正的婆罗门，只有凡夫和普通的婆罗门会在愤怒或瞋恨的情况下殴打阿拉汉。”

苟达弥大爱道请求剃度出家

不作身口意恶业，调伏身口意的人是婆罗门。(偈391)

苟达弥大爱道是悉达多太子的姨母。悉达多太子的母亲在产后第七天去世时，她成为净饭王的皇后，她把自己刚出生五天的儿子－难陀交给侍女照顾，自己则亲身养育悉达多太子－后来的佛陀，因此，她是佛陀的大恩人。

当悉达多太子成为佛陀后，返回家乡迦毘罗卫城时，她请求佛陀让她出家为比库尼，但被佛陀拒绝。后来，证得阿拉汉果的净饭王去世后，佛陀停留在韦沙离附近的马哈华那森林 (意思是大的森林)里，不料她和五百名女子事先自行剃除三千青丝，身上穿着染过色的衣服，然后自迦毘罗卫城步行前来，再次向佛陀请求出家为比库尼。阿难尊者也代为说项，佛陀要求她们必须遵守八条特别的戒律，她敬谨地接受这些条件，佛陀就同意她加入尼众僧团，苟达弥大爱道于是成为第一位比库尼，和她一齐前来的其他女子也都加入尼众僧团。

后来，有些比库认为苟达弥大爱道比库尼的出家程序不对，因为她没有戒师，所以不是一位真正的比库尼。她们便不再与她共同举行宗教仪式。佛陀知道这件事后，告诫她们：「你们为什么会这么想呢？我亲自要苟达弥大爱道比库尼遵守八条特别的戒律，她也遵照我的指示修习这八条戒律，我就是她的戒师，你们不应该对阿拉汉有丝毫的怀疑。」

尊敬值得尊敬的人

不论经由谁而理解智者的教法，应该对此人礼敬，如婆罗门礼敬祭祀的火一般。——392偈

沙利子尊者出生在优婆提舍村落的一户婆罗门家，所以他的名字是优婆提舍，他母亲的名字是舍梨女。他有一位非常要好的朋友——拘律陀是婆罗门目犍利的儿子。他们两人一直在寻找能够解脱生死轮回的正法，也有加入宗教团体的强烈意愿。他们首先亲近删阇耶，但后来不满意他的说法，就离开他四处去寻找可以指引他们证入究竟涅槃的老师，但却遍寻不着。他们只好在达成先找到正法的人要尽速通知另一个人的协议之后，分道扬镳去寻找。

大约在这时候，佛陀和众多比库抵达王舍城。最早出家的五位比库之一的马胜比库也在其中。有一天优婆提舍遇见正在化缘的马胜比库，深深为他高贵的神色感动，就很尊敬地趋前请教，他的老师是谁？教什么法？并且请他简略的叙说一下。马胜比库就告诉他佛陀已经出世了，现在停留在王舍城的竹林精舍。他并且说了一首简短的偈：“如来宣说因缘和合现象的生灭，这就是伟大沙门的说法。”

当尊者只诵了一般的偈语时，优婆提舍就了解佛法了。他立即遵照协议，找到拘律陀，告诉他已经找到正法了。他们两人和他们的弟子就一齐去谒见佛陀，并请求加入僧团，也都如愿以偿。优婆提舍和拘律陀后来都被人以沙利子和马哈摩嘎喇那称呼。不久，两人都证得阿拉汉果。

沙利子尊者心中牢牢记着，他是因为遇见马胜比库的关系才能够值遇佛陀，而证得涅槃。所以他总是礼敬马胜比库所在的方向，夜晚入睡时，头也朝向马胜比库所在的方向。揭达林给孤独园的其他比库误解沙利子的举止，就向佛陀说：“世尊！沙利子仍然礼敬四方，就像他还是婆罗门的所作所为一般，他似乎未曾放弃过去的信仰。”沙利子解释说，他只是礼敬他的老师马胜比库，而不是礼敬四方。佛陀就说：“比库们！沙利子并未礼拜四方，他只是礼敬引领他亲近佛陀的老师马胜比库，他礼敬这样的一位老师是对的。”

领悟佛法的人才是婆罗门

不因髻发或种族出身而决定谁是阿拉汉。

理解四圣谛和正法，内心清净的人，

才是真正的婆罗门。 (偈 393)

有一位婆罗门的苦行者认为，既然佛陀称呼弟子为婆罗门，那么他出生时就是婆罗门，佛陀应该也称呼他为婆罗门。心中有这种想法后，他就前去见佛陀，并向佛陀说明他的看法。

佛陀不认同他的意见，佛陀说：「婆罗门，我不会因为任何人编结头发或者出生为婆罗门，就称呼他为『婆罗门』。只有完全了解四圣谛的人，我才称之为『婆罗门』。」

想要误导智者并不容易

愚痴的人啊！如果内心充满贪爱，外表又徒具形式，那么髻发有什么用处？穿鹿皮 (注) 做的衣服有什么用处？ (偈 394)

一位诡计多端的婆罗门爬上韦沙离城门附近的一棵树上，并且把身子像蝙蝠一般地倒挂在树干上。处在这样惊险的状况下，他不停叫着：「给我一百只牛，给我钱，给我一位女仆！你们如果不照我的话做，而我从树上栽下去死掉的话，韦沙离城就会毁灭掉！」

城里无知的百姓害怕他真的栽下去死掉的话，会使韦沙离毁灭，就答应他的勒索，并恳求他下来。

比库们向佛陀转叙这件事时，佛陀说，骗子只能欺骗无明的人，无法愚弄有智慧的人。

注：印度有些外道用鹿皮作坐具或做衣服穿。

佛陀赞叹吉离瞿曇弥比库尼（注2）

穿着粪扫衣（注1），经脉清瞿可见，独自在林中僻静处禅定的人，我称之为婆罗门。——395偈

有一次，沙咖天帝和诸天神前来向佛陀问讯。吉离瞿曇弥比库尼同时也运用神通，从天空中前来向佛陀顶礼问讯，但她看见沙咖天帝等人时，就先行回避离开，但却被沙咖天帝一眼瞥见。沙咖天帝于是请教佛陀她是何人。

佛陀说：“沙咖天帝！她是我的女弟子——吉离瞿曇弥比库尼。她在儿子去世时，十分悲伤沮丧地来找我，我教导她所有因缘和合的万物都是无常的。她因此了解佛法，出家为比库尼，并且证得阿拉汉果。她是我最杰出的女众弟子之一。”

粪扫衣：出家人捡拾别人丢弃的碎布。洗干净后，联缀成袈裟。

注1：续八—十三的故事

婆罗门不是世袭的

不能因为是婆罗门母亲所生，就是婆罗门（注1），如果有种种烦恼，也不过是一位婆罗门（注2）而已，只有去除一切执着的人，我才称之为婆罗门（注1）。——396偈

从前，沙瓦提城中有一位婆罗门认为，既然佛陀称呼弟子为“婆罗门”，那么他的父母亲都是婆罗门，所以，佛陀也应该称呼他“婆罗门”。他这么想着，就去找佛陀，说明他的看法。佛陀说：“婆罗门，我不因为任何人的父母亲是婆罗门，就称呼那人“婆罗门”。我只称呼完全没有烦恼，而且不再执着生命的人为“婆罗门”。”

注1：此处的婆罗门指的是修持的人。

注2：此处的婆罗门指的是种姓上的婆罗门，与修持境界无关。

没有束缚就没有恐惧（注）

断除一切结，毫无畏惧，无所执着，解脱诸烦恼的人，我称之为婆罗门。——397偈

优迦绅那与戏团的女舞者结婚后，因故接受岳父的指导，学习特技，而成为技巧娴熟的特技演员。

有一天，他在表演时，佛陀来到现场向他说法。听完佛陀的说法后，他就在表演的长竹竿上证得阿拉汉果。然后，他走下来，请求当佛陀的弟子，从此以后他就加入僧团了。

有一天，其他比库问他当时的心境，他就回答说，当他站在竹竿上时，心中毫无恐惧。这些比库就去问佛陀：“世尊！优伽绅那说他是阿拉汉，真的吗？“

佛陀回答说：“比库们！向优伽绅那一样，斩断所有束缚的人没有任何的恐惧，他真的是阿拉汉。”

（注）续二十四—— 六的故事。

砍断爱欲的束缚

去除皮带，缰，绳，其它附属物，和门闩（注）而明白四圣谛的觉者，我称之为婆罗门。——398偈

沙瓦提城里的两位婆罗门各自拥有一只公牛。他们都认为自己的牛比对方的牛更好，更强壮。最后，他们决定一决高下，就到河边去，用沙子装满牛车，然后叫他们的牛依序去拉牛车，但每次绳索都拉断了，牛车却纹风不动。

一些比库看见他们之间的比赛后，就向佛陀报告。佛陀告诫他们：“比库们！扯断肉眼可见的绳索很容易，任何人都可做到，但比库应该斩断的是心中的愤怒和贪爱的束缚。”

（注）皮带：瞋恚；缰：贪爱；绳：六十二邪见；附属物：潜伏的习性，旧译作随眠，共有七种；门闩：无明。

佛陀制服辱骂他的四位婆罗门兄弟

忍受辱骂鞭打而不瞋恚，具有如同军队般耐力的人，我称之为婆罗门。——399偈

从前，沙瓦提城里一位婆罗门的妻子已经证得初果。只要她打喷嚏，或者有任何东西或人意外碰到她时，她都会脱口而出一些偈语。有一天，这婆罗门和几位朋友正在家中进餐时，她又顺口说：“皈依佛”这句赞叹佛陀的话却激怒她的丈夫，使他立刻冲出去找佛陀，并诘问佛陀。他的第一个问题是：“如果想要生活安详，应该杀死什么？”第二个问题是：“如果想要生活幸福，应该杀死什么？”佛陀回答道：“婆罗门！想要安详、幸福生活，就要去除愤怒。诸佛和阿拉汉欢喜并且赞叹人能止息愤怒。”佛陀的回答触动这婆罗门的心灵深处，就出家为比库，后来并且证得阿拉汉果。

这婆罗门的弟弟听见兄长出家的消息之后，非常愤怒，他也直接去精舍辱骂佛陀，但佛陀反问他：“婆罗门！假设你邀请亲朋到家中用餐，但他们却滴口未沾就回去了，既然这些亲朋都不接受你的食物，请问，这些食物最后归属谁啊？”他说归属他。佛陀接着说：“同理，既然我不接受你的辱骂，你所说的话岂不是在辱骂你自己吗？（注）。”他一听之下，立刻诚服佛陀的睿智涵意，而对佛陀生起极大的敬意，也因此出家为比库，后来，也证得阿拉汉果。

后来，这婆罗门的另两位弟弟也抱着同样的心态前来辱骂佛陀，但也受到佛陀的感化而出家为比库，也都在机缘成熟的时候，证得阿拉汉果。

一天夜晚，众生比库说：“佛陀的德行多么高妙深奥！这四位婆罗门的兄弟前来辱骂佛陀，但佛陀却运用无比的智慧，协助他们领悟佛法，并且作为他们的依止。”佛陀说：“比库们！我不伤害那些伤害我的人，加上我的耐心和自制，很多人才会皈依我。”（注）这是佛教徒面对不实的批评和辱骂时应有的正确态度。

沙利子尊者受母亲辱骂

不瞋恚，有德行，持戒，不贪爱，调伏身心，

证得最后身的人(注)，我称之为婆罗门 (偈400)

有一次，佛陀在竹林精舍时，沙利子和一群比库前往那罗卡村他母亲的家去化缘。他母亲邀请他们进去接受供养，但当她拿食物给沙利子时，她说：「你这吃剩菜剩饭的人！你抛弃所有的财富，出家做比库，你毁了我们！」她接着拿食物给其他比库时，也粗鲁地说：「你们总是把我的儿子当作侍从，现在吃吧！」沙利子一言不语，只是保持他一贯高贵的沉默。

回到精舍后，比库们向佛陀报告，沙利子耐心忍受生身母亲的诃责。佛陀说，阿拉汉绝对不会生气，也绝对不会失去性子。

注：阿拉汉弃绝所有的贪爱，不再轮回，所以是最后身。

阿拉汉不执着感官欲乐（注）

如同莲叶上的水滴，针锋上的芥子，不染着爱欲的人，我称之为婆罗门。——401偈

有一次，一些比库在讨论莲华色阿拉汉比库尼被一位年轻男子强暴的事情。他们请教佛陀，阿拉汉是否享受感官欲乐？佛陀回答他们：“比库们！阿拉汉不享受感官欲乐，他们也不会沉溺于感官欲乐，因为他们不执着于六尘和感官欲乐，就好像水不沾著于莲花的叶子一样。”

（注）五——十的故事。

证得阿拉汉果的奴隶

灭世间苦，弃绝五蕴沉重的负担，并且解脱所有烦恼的人，我称之为婆罗门。——402偈

有一位婆罗门的奴隶从主人家逃走后，加入僧团为比库，并且证得阿拉汉果。有一天，他和佛陀一齐去化缘时，被以前的主人看见，这婆罗门主人就上前紧紧抓住他的袈裟不放。佛陀问究竟发生什么事，这婆罗门说，这比库是他家的奴隶。佛陀说：“这位比库已经放下生命的重担了。”这位婆罗门认为佛陀的意思是说这位比库已经证得阿拉汉果了，为了证实，他再请问佛陀，这年轻比库是不是阿拉汉？佛陀肯定地说，这比库已经是阿拉汉了。

 

佛陀赞叹柯玛比库尼

具有甚深智慧，明辨善恶道，并且证得无上境界（涅槃）的人，我称之为婆罗门。——403偈

一天夜晚，沙咖天帝和众多天神来向佛陀问讯。这时候，柯玛比库尼也运用神通，从天空中来向佛陀顶礼问讯，但她看见沙咖天帝一行人时，就在问讯后，先行离去。沙咖天帝请教佛陀她是何许人，佛陀告诉他：“她是我杰出的女弟子之一，她是智慧第一的比库尼。”

（注）请参照二十四——五的故事。

帝沙比库被控使用咒语

不与俗人亲昵，也不与四方游行的人亲昵，四处云行，不执着于一屋一瓦，没有欲爱的人，我称之为婆罗门。——404偈

帝沙比库得到一个禅修的题目后，就在一座山边找了一处合适的洞穴，然后开始三个月的结夏安居。他每天清晨到村子去化缘，村子里的一位老妇人经常供养他。住在他安居洞穴中的一位女精灵觉得很难与一位高贵的比库共处一室，但又没有勇气请他离开洞穴，就想用个法子来挑剔他的不是，使他离开。

她决定附灵在老妇人的小儿子身上。附灵之后这年轻男子把头向后扭转，瞪大双眼。老妇人看见这景象时，大声惊呼，这精灵便开口道：“我已经附在你儿子身上了，叫帝沙比库用水洗他的脚，滴水在他头上，我才会离去。”第二天，帝沙比库来向这妇人化缘时，老妇人遵照精灵的话做，她的儿子就回复原状。这精灵于是先回洞穴门口去等帝沙比库。帝沙回来时，她现身告诉他：“我是守护这洞穴的精灵。你这驱魔人，不要进入这洞穴。”帝沙明白自己打从出家那一日起，就过着有德性的生活，便回答说，他从没有犯下比库不可以使用咒术的戒律。女精灵接着指控他为老妇人的小儿子治病，但帝沙回想自己并未使用咒术，于是当下明白，即使精灵也无法挑剔他，他因此法喜充满，当下就证得阿拉汉果。

他告诉女精灵，像她这样指控具有清净德行，无污点的比库是谬误的，并且建议她不要再打扰他，结夏安居后，他回柢树给孤独园去，也向其他比库叙说与精灵遭遇的情形，他们问他，当精灵禁止他进入洞穴时，他是否生气。他回答说没有。这些比库就去请教佛陀：“帝沙尊者宣称不再动怒，真的吗？”

“比库们！帝沙的话是真的，他已经是阿拉汉了，不再执着任何人，所以没有任何理由对人动怒。”佛陀如是回答他们。

被人误打的比库

不以武力对待一切强弱众生，不伤害他人，不杀生的人，我称之为婆罗门。——405偈

有位比库带着观想的题目到森林里去禅修。证得阿拉汉果后，他打算回去精舍向佛陀表达深挚的感恩之意。路上，经过一个村落时，一位妇女刚好和丈夫吵嘴，而跑出家门，就紧随在比库的身后，这时候，追赶她的丈夫发现她紧跟在比库身后，误会这比库要带她走，就大声喝叫，并威胁要殴打他。这妇人恳求丈夫不可殴打比库，但这却使她的丈夫更愤怒，立即出手殴打比库。打完后，更带走妇人。事后，这比库继续往精舍去。

抵达祗树给孤单园时，其他比库看见他全身都是淤青，就加以治疗，并且问他，对打他的人是否怀有恨意，他说没有。这些比库向佛陀报告：“世尊！这比库说他不再有恨意，此话当真吗？”

佛陀回答他们“比库们！阿拉汉唾弃暴力。他们即使被殴打，也不会生气。”佛陀确定该比库确实是阿拉汉。

一名女士和四名沙马内拉

敌对者环绕时仍然保持友善的态度，

暴力气氛中仍然保持温和的态度，

众人都执着五蕴，

而不执着的人，我称之为婆罗门。 (偈406)

有一次，一位婆罗门太太请丈夫到揭达林给孤独园邀请四位比库到家中来接受供养。她特别要丈夫指名邀请真正出身婆罗门的资深比库，但丈夫引导回来的却是四名阿拉汉沙马内拉，当她看见丈夫请回来的是年轻沙马内拉时，非常失望，就责怪丈夫，并愤怒地要他再去精舍请资深比库来。同时，她拒绝让四位沙马内拉坐尊贵的座位，也不供养他们。

这婆罗门再度到达精舍时，遇见沙利子尊者，就邀请沙利子尊者到他家应供。沙利子到他家时，看见已经有四位阿拉汉沙马内拉在场，就问他们是否已经接受供养？当他知道他们尚未受到供养，又知道只准备供养四名比库而已时，便返回精舍。这婆罗门只得再到精舍一趟。这一次，马哈摩嘎喇那尊者与他同行返家，但结果也和沙利子尊者一样，返回精舍。

这时候，沙咖天帝看见这四名阿拉汉沙马内拉略显饥饿，就化身成一名老婆罗门，出现在这婆罗门夫妇家。这对夫妇向老婆罗门致敬，并请他坐上尊贵的座位，但这老婆罗门只坐在地上，并且向这四名阿拉汉沙马内拉致敬。他接着透露自己的身分。这对夫妇看见沙咖天帝向沙马内拉致敬，就供养他们和沙咖天帝。供养后，这四名阿拉汉沙马内拉和沙咖天帝各自显神通。之后，沙咖天帝回天界去，四名沙马内拉也回精舍去。

佛陀知道这件意外时，评论说：「比库们！阿拉汉对敌视他们的人不怀恶意。」

阿拉汉没有精神烦恼 (注)

断除所有的贪欲、瞋恚、骄慢和虚伪，

如同芥子滑落针锋的人，

我称之为婆罗门。 (偈 407)

马哈般他嘎尊者在弟弟朱腊般他嘎出家为比库时已经是阿拉汉了。他的弟弟朱腊般他嘎天生愚笨，因为某一前世时，他作弄一名非常愚笨的比库，所以今生他甚至在四个月内都无法记住一句偈语。马哈般他嘎尊者因此建议他不如还俗。

后来，有些比库针对马哈般他嘎尊者对待弟弟的态度请教佛陀：「阿拉汉是否仍然会发脾气？他们还有没有精神上的烦恼如瞋念呢？

佛陀向他们解释：「比库们，阿拉汉没有像贪欲和瞋念等烦恼。马哈般他嘎尊者对待弟弟的态度是想帮他的忙，而不是瞋念。」

注：请参考「愚笨的朱腊般他嘎证得圣果」的故事

习气的力量

委婉说如法、有法益的话；实话实说；不以言语触怒他人的人，我称之为婆罗门 (注)。 (偈408)

比利陀婆遮尊者说话的口气往往十分激动，他经常对人说：「过来，你这个可怜虫！」或者「走开，你这个可怜虫！」等等。

其他比库向佛陀报怨他的态度。佛陀就请他来，劝诫他。佛陀并且透过神通得知，过去很多世时，比利陀婆遮尊都出生在深信婆罗门至上的婆罗门家中。

佛陀说：「比库们！不要因为他的言语而感觉受到冒犯。他说『可怜虫』时，只是累世以来身为婆罗门所养成的习气而已，并没有恶意，他没有伤害他人的意思，阿拉汉是不伤害别人的。」

注：请参考故事「领悟佛法的人才是婆罗门」

比库被控作小偷

不作非分之取——不管长或短，多或少，鲜美或陈腐——的人，我称之为婆罗门。——409偈

有一天，沙瓦提城的一位婆罗门把身上的衣服放在门外地上吹风。这时候，一位要回精舍的比库经过他家门口，看见地上的衣服。他以为这是人家丢弃不要的布料，就将它拿了起来，却被这婆罗门瞥见，便追赶上来，指控、辱骂比库：“你这个光头佬！偷我的衣服。”比库立刻把衣服还给他。

比库回到精舍时，向其他比库叙述这件意外。这些比库开玩笑地问他，这衣服是长是短，材料是好是坏。他回答说：“不管是长是短，材料好坏，我都不在意，我丝毫不执着于它。”这些比库就请教佛陀：“世尊！这比库说他不再执着于任何东西。真的吗？”

佛陀说：“比库们！他说的是真心话。阿拉汉不会拿不是供养给他的任何东西，而且也不执着于物质的东西。”

 

比库误会沙利子尊者

对今生或来世都没有欲望的人，没有贪欲，烦恼的人，我称之为婆罗门。——410偈

沙利子尊者有一次与一群比库到一小村落附近的精舍去结夏安居。村民看见沙利子尊者来，就答应要提供所有的必需品，但直到结夏安居结束以后，村民并没有提供所有的必需品。沙利子尊者说：“如果村民再供养袈裟来，请送来给我，如果没有，也请通知我。”然后，他就回揭达林给孤独园去向佛陀顶礼问讯。其他比库误会沙利子尊者的意思，就向佛陀报告：“世尊！沙利子尊者仍然执着于物质的东西，如袈裟和其它必需品。”

佛陀回答说：“比库们！沙利子不贪爱任何东西。他要求把村民供养的袈裟交给他，是为了避免供养的村民失去功德，同时也无损比库和沙马内拉的神圣尊敬。”

比库误会马哈摩嘎喇那尊者

没有了贪欲，了悟四圣谛而没有疑惑，并且证得涅槃的人，我称之为婆罗门。——411偈

有一次，众多比库向佛陀报告说，马哈摩嘎喇那尊者也像沙利子尊者一样，仍然执着于世间的一切。佛陀回答他们说，马哈摩嘎喇那尊者已经是彻底去除贪爱的阿拉汉。

超越善恶

超越善与恶，超越一切结，无忧无虑，清净无垢的人，我称之为婆罗门。——412偈

有一天，一群比库向佛陀说：“隸婆多沙马内拉获得很多的供养，有好名声和财富。他虽然一个人住在森林里，但透过神通，已经建立很多精舍给几百位比库安住。”

佛陀告诉他们：“比库们！隸婆多已经连根拔除所有的贪爱，他已经证得阿拉汉果。”

身体会发光的年轻人

如同没有瑕疵的月亮，澄净，安详，清明，不再渴求轮回的人，我称之为婆罗门。——413偈

肯达帕尊者在某一前世时，曾经供养檀香木给供奉咖沙巴佛遗物的浮图塔。因为这善行，他出生在沙瓦提城中一位婆罗门的家里，同时身上有特殊的异象，那就是他的肚脐眼能闪闪发出圆圈的光晕，人们因此称呼他肯达帕。一些婆罗门就利用这不寻常的特征，带他到城里去展示，只有付钱的人才可以触摸他。

有一次，他们带他到揭达林给孤独园附近，向准备前往给孤独园的佛陀信徒说：“你们去见佛陀，听他说法有什么用呢？没有人比肯达帕更有能力。任何人只要触摸他的身子就会发财。你们为什么不来试试看呢？”这些信徒回答说：“我们的老师具足一切能力，没有人比得上他。”

这些婆罗门就带肯达帕到给孤独园去与佛陀一较高下。但当肯达帕与佛陀在一起时，他肚脐的光就自动消失，而被带里佛陀面前时，又恢复放光，但与佛陀一起时，又消失了。肯达帕在心里告诉自己：“佛陀毫无疑问地知道如何使我身上的光消失。”他恳求佛陀教导他这方法。但佛陀劝他先加入僧团为比库，然后佛陀才会考虑教他。

肯达帕于是告诉他的婆罗门朋友，说他要加入僧团，学习这技巧，请他们等他。成为比库后，佛陀教导他去观身，也就是观察人身三十二个令人讨厌，不净的地方。几天后，他就证得阿拉汉果。这时候，他的婆罗门朋友问他是否已经学会技巧了？他回答他们：“你们最好回去吧！我不想离开这里了。”众多比库向佛陀转述他的话，佛陀说：“肯达帕说的是真心话。他已经彻底消除所有的精神污垢了（注）。”

（注）佛陀在另外的场合说，以创造奇迹来吸引信徒，就像商人雇请歌舞女郎来招揽生意一般。

特别长的怀孕期

超越泥泞（贪欲）、崎岖道（烦恼）、生死海（轮回）、无明黑暗的人；渡过四瀑流（欲、生、邪见、与无明瀑流）而证得涅槃的人；禅定止观的人；没有欲爱和疑惑的人；完全不执着，究竟寂静的人，我称之为婆罗门。——414偈

殊帕瓦莎公主的怀孕期异常的长。当她产前阵痛好几天时，她不停忆念佛、法、僧三宝的殊胜。最后，她甚至请丈夫代替她去向佛陀顶礼问讯。佛陀知道公主的情况时，就说：“愿公主免除恐惧，一切平安，愿她顺利生下健康、高贵的儿子。”正当佛陀这么说时，公主也生下健康的儿子。当天，佛陀和众多比库都被邀请到他们家去供应，庆祝他们儿子的诞生。

这孩子长大后，出家为比库，大家称呼他尸瓦哩。他在剃度出家时，当下就证得阿拉汉果。后来更以能够轻易得到供养而出名。他是供养第一的比库。

有一次，比库请教佛陀，为什么尸瓦哩在母胎中特别久？

佛陀回答他们：“比库们！某一世时，尸瓦哩是一位王子，他的国家给另一位国王占据了，为了要夺回祖国，他接受母亲的建议，围堵该城市。城里的人们因此断水断炊好几天。因为这恶业，他们今生要忍受长期怀孕和生产的痛苦。”

诱惑比库的妓女

世间人若割舍欲乐，正信出家，灭除贪欲，不再轮回，我称之为婆罗门。——415偈

山桌山慕达是沙瓦提城里一户有钱人家的儿子，出家成为比库后，他到距离沙瓦提城相当遥远的王舍城去禅修。从此以后，他的父母非常思念他。有一天，沙瓦提城里举行一些典礼，他们因为儿子不在身边而不禁哭泣起来有一位妓女看见他们在哭泣，就询问他们究竟什么事惹得他们如此伤心？这对夫妇就把事情的原委告诉她，她就问：“如果我能使你们的儿子离开僧团还俗的话，你们要如何酬谢我呢？”夫妇俩答应使她成为富翁。这妓女就向他们要了一大笔钱，出发前往王舍城。

抵达王舍城后，她在山卓山慕达进城化缘的路上租了一间房子，并且准备好美味的食物，等他来化缘。刚开始的几天，她在房子门口供养他。不久，她邀请他进屋子里。她更花钱雇请几位小孩子在他经常来化缘的时候，在房子门口嬉戏，她于是籍口一楼又吵又有灰尘，而邀请他上顶楼去进食。等他随她上到楼顶时，她却关上门，开始诱惑他：“尊者！请你当我亲爱的丈夫吧！让我做你亲爱的妻子吧！等我们渡过漫长、快乐的婚姻生活后，我们可以一齐加入僧团，再精进努力，尽最大的努力证入涅槃。”这比库明白自己犯错了，立即心生警惕，告诉自己：“由于疏忽，我已经犯了大错。”

这时候，佛陀知道发生在山卓山慕达身上的事，就叫阿难来，告诉他：“山卓山慕达正在王舍城中一栋尖顶楼房的二楼上对抗一位妓女的挑逗，但是他终究会战胜。”佛陀就透过神通放光，劝诫山卓山慕达：“去除对财富和感官欲乐的贪爱，从欲望中解脱出来吧！”山卓山慕达也正念现前，努力思考佛陀的教诲，而证得阿拉汉果。

阇祗罗比库证得阿拉汉果

世间人若弃绝爱欲，正信出家，灭除爱欲，不再轮回，我称之为婆罗门。——416偈

一位阿拉汉比库在咖沙巴佛入灭后不久四处去募款，准备兴建供奉咖沙巴佛遗物的浮图塔。有一天，他来到一户金匠的门前，不巧，金匠与妻子正在激烈争吵，他就对着比库大吼：“你最好丢掉咖沙巴佛的遗物，滚回去吧！”他太太听他这么一说，却说：“你如果生气，就只辱骂我好了，喜欢的话，甚至可以殴打我，但你为什么要辱骂咖沙巴佛和比库呢？你这么做，已经犯下大错了！”金匠听完妻子的话后，明白自己刚才犯下十分严重的错误。为了补救他的错误，他制作了一些金饰的花，装在金色的罐子，然后供养给咖沙巴佛的浮图塔。

这一世，他出生为一位富家女的私生子。出生时，她将他放在罐子里，然后顺水飘流而下，最后被一位在河中沐浴的年轻女子看见，便加以收养，并命名为阇祗罗。长大后，他的养母听从比库的建议，送他去刹尸罗受教育。这比库并且安排阇祗罗住在他一位商人弟子的家。后来，阇祗罗与商人的女儿结婚。婚后不久更在他们新屋的后院里挖出大量的金子。他们总共生育了三个儿子。阇祗罗后来更出家为比库，并且证得阿拉汉果。

有一天，佛陀和包括阇祗罗在内的众多比库到阇祗罗儿子的家去化缘，他的儿子们连续十五天供养佛陀和众多比库。过了一阵子，比库们问阇祗罗是否仍执着他的金子和儿子？他回答说已经毫无牵挂。这些比库就向佛陀叙说阇祗罗所说的话，佛陀说：“比库们！阇祗罗已经涤除贪爱和骄傲，他已经证得阿拉汉果。”

乔帝卡在天上的美丽屋舍

世间人若弃绝爱欲，正信出家，灭除爱欲，不再轮回，我称之为婆罗门。——416偈（注）

乔帝卡是王舍城中非常著名，非常有钱的人。他住在高广华厦中，该大厦有七道墙，每道墙进出的门都有守护精灵保护着。他的财富之名传播的很远，很多人都来参观他的华厦。有一次，宾比萨拉王和阿迦答沙都王子也来参观他的华厦。阿迦答沙都王子眼见他的华厦如此壮观，发誓将来成为国王时，绝对不许乔帝卡住在这华厦中。国王离开华厦时，乔帝卡送给国王一颗无价之宝的大红宝石。送礼物给前来参观华厦的人是乔帝卡的习惯。

后来，阿迦答沙都王杀死父王，篡位成功。当上国王后，他果真携带将士前去乔帝卡的华厦，准备用武力取得。但华厦所有的门都有精灵保护，阿迦答沙都王和他的将士只好无功而退。当他前往竹林精舍时，发现乔帝卡正在听佛陀说法，阿迦答沙都王就大声吼叫着：“你命令你的守护灵和我的将士作战，自己却跑到这里来，假装听佛陀说法！”乔帝卡听阿迦答沙都王这么一说，才知道国王刚到他的华厦去，准备予以没收。

过去世时，乔帝卡曾经发过誓愿，希望他的财产不会被人强夺而去。此刻他的愿望显然已经实现了，他就告诉国王：“国王！任何人无法在违背我的意愿下夺走我的财富。”说完这句话后，他伸出十指，请国王强行拿下他手指上的戒指。国王奋力想要拔出戒指，就是无法成功。乔帝卡于是要国王铺块布，然后他把双手放在布上，结果所有的戒指自动滑落下来，乔帝卡把它们献给国王，他接着请求佛陀让他加入僧团。不久，他就证得阿拉汉果。

后来，有一天，比库们问他是否仍然执着于他的华厦和财富？他回答说没有。这些比库就请教佛陀：“世尊！乔帝卡宣称已证得阿拉汉果，真的吗？”佛陀说：“比库们！乔帝卡说的是事实，他已经没有任何贪爱了，他现在是一位阿拉汉。”

（注）本故事与二十六——三十三同一法句。

曾经是舞者的比库

解除天人束缚，解除一切束缚的人，我称之为婆罗门。——417偈

舞者那塔普塔卡有一次聆听佛陀说法。听完之后，他就加入僧团成为比库，后来更证得阿拉汉。有一次，佛陀和包括他在内的很多比库外出化缘时，遇见一位年轻的舞者在跳舞，其他比库问他是否仍喜欢跳舞。他回答说：“不！不再喜欢了！”比库们向佛陀报告这件事，佛陀说：“比库们！那塔普塔卡已经彻底斩断执着的束缚，他已经是阿拉汉了！”

曾经是舞者的比库（注）

超越喜欢（欲乐）与不喜欢（到林间僻静处修行），清凉，没有烦恼的人，调御五蕴，精进的人我称之为婆罗门。——418偈

舞者那塔普塔卡加入僧团后，证得阿拉汉果。佛陀说：“比库们！那塔普塔卡不再沉溺于一切欲乐了！”

（注）请参考二十六——三十五的故事。

摸骨专家婆耆舍

遍知有情众生的生死，不执着，善逝(趣向涅槃)，

明白四圣缔的人，我称之为婆罗门。 (偈419)

烦恼漏尽的阿拉汉，诸天、甘塔拔(注)及人

都不知道他(她)的往生处，我称之为婆罗门。 (偈420)

王舍城中有位名字叫做婆耆舍的婆罗门，他只要触摸死人的骨骸，就能判断该人究竟往生天界、人间或地狱。有些婆罗门就带他到各个村落去，村子的人都围在他身边，大方付钱，请教他们已故亲人的往生处。

有一次，他们来到揭达林给孤独园附近。他们看见很多人要前去听佛陀说法，就要那些人过来请教婆耆舍。但那些要去闻法的人却说：「婆耆舍知道个什么啊！我们的老师无与伦比，只有他才是究竟证悟的人。」并与他们展开一场激烈的争论。最后有一个人说：「好吧！让我们去应证一下，究竟婆耆舍或佛陀懂得多？」大伙儿就到精舍去。

佛陀知道他们的来意后，就吩咐一位比库分别准备往生地狱、畜生、人间、天界的四付骨骸，同时也准备了一位阿拉汉的骨头，然后把这五付骨头排成一列。婆耆舍正确判断前四付骨头的主人往生何处，但最后一付骨头却难倒他。佛陀便开口道：「婆耆舍，不知道了吧！我知道第五付骨头的主人往生何处。」婆耆舍请求佛陀教导他知道第五付骨头主人往生何方的技巧。佛陀建议他先出家，加入僧团，佛陀才可能教导他。

婆耆舍就要他的婆罗门朋友等候他学会这种技巧。成为比库后，佛陀教导他禅观人身三十二个部位。他遵照佛陀的指示，努力禅修，不久之后，就证得阿拉汉果。

当他的婆罗门朋友前来问他是不是学成功时，他告诉他们：「你们最好离开这里，我不再需要了解这种技巧了，我也不会和你们走了。」其他比库听他这么说，就去请教佛陀：「世尊！婆耆舍宣称已经证得阿拉汉果。真的吗？」佛陀说：「比库们！他当真明白世事万物的生灭，他已经是阿拉汉了。」

注：「甘塔拔」：天的一种。

妻子出家为比库尼

不执着于过去，未来和现在五蕴的人，断除烦恼，不执着的人，我称之为婆罗门。—-421偈

王舍城中有位佛陀信徒，名字叫毗舍可。有一次，他听完佛陀说法后，就证得三果。他告诉妻子：“请继承我的财富吧！从今以后，我不要再管世间事了。”他的妻子曇摩提那拒绝他的要求，相反地，请求让她出家，加入尼众僧团。毗舍可答应她出家做比库尼后，她就离开王舍城，努力精进禅修，所以在短短的时间内，就证得阿拉汉果了。

证果后，她返回王舍城。她的丈夫听说她回来了，就去见她，并且请教几个问题。当他请教初、二和三果的问题时，她都予以回答，但他问及阿拉汉果的时候，她不回答，却说：“这个问题超过你的程度，如果你要知道，请你去问佛陀。”他就去向佛陀请教同样的问题，佛陀说：“她已经回答你的问题了。如果你问我，我也是同样的答案。”佛陀的话证实曇摩提那已经证得阿拉汉果。

盎古利马喇尊者和大象（注2）

毫无畏惧，尊贵，勇猛，智慧具足的人，断除欲望，调伏五蕴烦恼，沐浴（注1）清净，证悟的人，我称之为婆罗门。—–422偈

有一次，巴谢那地王和玛莉咖皇后以史无前例的无遮大会供养佛陀和众多比库。大会预计安排顶着伞的大象，为每一位比库遮阳，但却缺少一只驯服的大象，所以只好用一只尚未驯服的象顶替。盎古利马喇尊者恰好被安排到这只大象。每个人都担心这只象会出纰漏，但当它被牵到尊者身边时，却变得乖顺。

后来，比库们问尊者，当时心中害怕吗？他说不怕。这些比库向佛陀报告他的话，佛陀说：“比库们！没错，盎古利马喇当时毫无畏惧。像其他一样的阿拉汉心中没有任何畏惧。”

注1：印度人以为在恒河中沐浴，就可以消除罪业，但此处佛陀的意思是说内心没有垢秽。

注2：续十三——十的故事。盎古利马喇的故事也请参考十三——六的故事。

 

天作的供养

智者（牟尼）明白自己的前生，明辨天界和恶道，不再轮回，证得无上智，而且一切圆满成就，我称之为婆罗门。——423偈

佛陀有一次胃痛，他就请优波摩尊者前去向天作化缘，要一些热水。天作很高兴有这么难得的机缘，就供养佛陀热水和一些蜜糖。回到精舍后，尊者为佛陀准备好热水，让佛陀沐浴，沐浴后，尊者又为佛陀准备掺有热水的蜜糖让佛陀喝。佛陀喝下以后，胃舒服多了，天作就请教佛陀：“尊者，供养什么人的功德比较大？”佛陀说：“天作，供养不再作恶的人，功德最大。”

法句经（文言文）

叶均   译

巴汉对照版法句经

巴汉对照带单字注释法句经

双品 YAMAKA-VAGGO（1-20）

一　诸法意先导，意主意造作。若以染污意，或语或行业，是则苦随彼，如轮随兽足。

二　诸法意先导，意主意造作。若以清净意，或语或行业，是则乐随彼，如影不离形。

三　『彼骂我打我，败我劫夺我』，若人怀此念，怨恨不能息。

四　『彼骂我打我，败我劫夺我』，若人舍此念，怨恨自平息。

五　在于世界中，从非怨止怨，唯以忍止怨；此古（圣常）法。

六　彼人不了悟：『我等将毁灭』。若彼等如此，则诤论自息。

七　唯求住净乐，不摄护诸根，饮食不知量，懈惰不精进，彼实为魔服，如风吹弱树。

八　愿求非乐住，善摄护诸根，饮食知节量，具信又精进，魔不能胜彼，如风吹石山。

九　若人穿袈裟，不离诸垢秽，无诚实克己，不应着袈裟。

十　若人离诸垢，能善持戒律，克己与诚实，彼应着袈裟。

十一　非真思真实，真实见非真，邪思惟境界，彼不达真实。

十二　真实思真实，非真知非真，正思惟境界，彼能达真实。

十三　如盖屋不密，必为雨漏浸，如是不修心，贪欲必漏人。

十四 如善密盖屋，不为雨漏浸，如是善修心，贪欲不漏人。

十五　现世此处悲，死后他处悲，作诸恶业者，两处俱忧悲，见自恶业已，他悲他苦恼。

十六 现世此处乐，死后他处乐，作诸善业者，两处俱受乐，见自善业已，他乐他极乐。

十七　现世此处苦，死后他处苦，作诸恶业者，两处俱受苦，（现）悲『我作恶』，堕恶趣更苦。

十八　现世此处喜，死后他处喜，修诸福业者，两处俱欢喜，（现）喜『我修福』，生善趣更喜。

十九　虽多诵经集，放逸而不行，如牧数他牛，自无沙门分。

二○　虽诵经典少，能依教实行，具足正知识，除灭贪瞋痴，善净解脱心，弃舍于世欲，此界或他界，彼得沙门分。

不放逸品　APPAMADAVAGGO（21-32）

二一　无逸不死道，放逸趣死路。无逸者不死，放逸者如尸。

二二　智者深知此，所行不放逸。不放逸得乐，喜悦于圣境。

二三　智者常坚忍，勇猛修禅定。解脱得安隐，证无上涅盘。

二四　奋勉常正念，净行能克己，如法而生活，无逸善名增。

二五　奋勉不放逸，克己自调御，智者自作洲，不为洪水没。

二六　暗钝愚痴人，耽溺于放逸，智者不放逸，如富人护宝。

二七　莫耽溺放逸。莫嗜爱欲乐。警觉修定者，始得大安乐。

二八　智者以无逸，除逸则无忧，圣贤登慧阁，观愚者多忧，如登于高山，俯视地上物。

二九　放逸中无逸，如众睡独醒。智者如骏驰，驽骀所不及。

三○　摩伽以无逸，得为诸天主。无逸人所赞，放逸为人诃。

三一　乐不放逸比丘，或者惧见放逸，犹如猛火炎炎，烧去大结、小结。

三二　乐不放逸比丘，或者惧见放逸，彼已邻近涅盘，必定不易堕落。

心品 CITTAVAGGO（33-43）

三三　轻动变易心，难护难制服，智者调直之，如匠搦箭直。

三四　如鱼离水栖，投于陆地上，以此战栗心，摆脱魔境界。

三五　此心随欲转，轻躁难捉摸。善哉心调伏，心调得安乐。

三六　此心随欲转，微妙极难见。智者防护心，心护得安乐。

三七　远行与独行，无形隐深窟。谁能调伏心，解脱魔罗缚。

三八　心若不安定，又不了正法，信心不坚者，智慧不成就。

三九　若得无漏心，亦无诸惑乱，超越善与恶，觉者无恐怖。

四○ 知身如陶器，住心似城廓，慧剑击魔罗，守胜莫染着。

四一　此身实不久，当睡于地下，被弃无意识，无用如木屑。

四二　仇敌害仇敌，怨家对怨家，若心向邪行，恶业最为大。

四三 （善）非父母作，亦非他眷属，若心向正行，善业最为大。

华品 PUPPHAVAGGO（44-59）

四四　谁征服地界，阎魔界天界，谁善说法句，如巧匠采花？

四五　有学克地界，阎魔界天界，有学说法句，如巧匠采花。

四六　知此身如泡，觉悟是幻法，折魔罗花箭，越死王所见。

四七　采集诸花已，其人心爱着，死神捉将去，如瀑流睡村。

四八 采集诸花已，其人心爱着，贪欲无厌足，实为死魔伏。

四九　牟尼人村落，譬如蜂采华，不坏色与香，但取其蜜去。

五○ 不观他人过，不观作不作，但观自身行，作也与未作。

五一 犹如鲜妙花，色美而无香，如是说善语，彼不行无果。

五二 犹如鲜妙花，色美而芳香，如是说善语，彼实行有果。

五三　如从诸花聚，得造众花鬘，如是生为人，当作诸善事。

五四 花香不逆风，栴檀多伽罗，末利香亦尔。德香逆风熏，彼正人之香，遍闻于诸方。

五五 栴檀多伽罗，拔悉基青莲，如是诸香中，戒香为最上。

五六　栴檀多伽罗，此等香甚微。持戒者最上，香熏诸天间。

五七　成就诸戒行，住于不放逸，正智解脱者，魔不知所趣。

五八　犹如粪秽聚，弃着于大道，莲华生其中，香洁而悦意。

五九　如是粪秽等，盲昧凡夫中，正觉者弟子，以智慧光照。

愚品　BALAVAGGO（60-75）

六○ 不眠者夜长，倦者由旬长，不明达正法──愚者轮回长。

六一　不得胜我者为友，与我相等者亦无，宁可坚决独行居，不与愚人作伴侣。

六二 『此我子我财』愚人常为忧。我且无有我，何有子与财？

六三 愚者（自）知愚，彼即是智人。愚人（自）谓智，实称（真）愚夫。

六四　愚者虽终身，亲近于智人，彼不了达摩，如匙尝汤味。

六五　慧者须臾顷，亲近于智人，能速解达摩，如舌尝汤味。

六六　愚人不觉知，与自仇敌行，造作诸恶业，受定众苦果。

六七　彼作不善业，作已生后悔，哭泣泪满面，应得受异熟。

六八　若彼作善业，作已不追悔，欢喜而愉悦，应得受异熟。

六九　恶业未成熟，愚人思如蜜；恶业成熟时，愚人必受苦。

七○　愚者月复月，虽仅取（少）食───以孤沙草端；（彼所得功德），不及思法者，十六分之一。

七一　犹如构牛乳，醍醐非速成。愚人造恶业，不即感恶果，业力随其后，如死灰覆火。

七二 愚夫求知识，反而趋灭亡，损害其幸福，破碎其头首。

七三 （愚人）骛虚名：僧中作上座，僧院为院主，他人求供养。

七四 『僧与俗共知──此事由我作，事无论大小，皆由我作主』，愚人作此想，贪与慢增长。

七五 一（道）引世利，一（道）向涅盘。佛弟子比丘，当如是了知，莫贪着世利，专注于远离。

智者品　PANDITAVAGGO（76-89）

七六　若见彼智者──能指示过失，并能谴责者，当与彼为友；犹如知识者，能指示宝藏。与彼智人友，定善而无恶。

七七 训诫与教示，阻（他人）过恶。善人爱此人，但为恶人憎。

七八　莫与恶友交，莫友卑鄙者。应与善友交，应友高尚士。

七九　得饮法（水）者，心清而安乐。智者常喜悦，圣者所说法。

八○　灌溉者引水，箭匠之矫箭，木匠之绳木，智者自调御。

八一　犹如坚固岩，不为风所摇，毁谤与赞誉，智者不为动。

八二　亦如一深池，清明而澄净，智者闻法已，如是心清净。

八三　善人离诸（欲），不论诸欲事。苦乐所不动，智者无喜忧。

八四　不因自因他，（智者作诸恶），不求子求财、及谋国（作恶）。不欲以非法，求自己繁荣。彼实具戒行，智慧正法者。

八五　于此人群中，达彼岸者少。其余诸人等，徘徊于此岸。

八六　善能说法者，及依正法行，彼能达彼岸，度难度魔境。

八七　应舍弃黑法，智者修白法，从家来无家，喜独处不易。

八八　当求是（法）乐。舍欲无所有，智者须清净，自心诸垢秽。

八九　彼于诸觉支，正心而修习。远离诸固执，乐舍诸爱着，漏尽而光耀，此世证涅盘。

阿罗汉品　ARAHANTAVAGGO（90-99）

九○ 路行尽无忧，于一切解脱，断一切系缚，无有苦恼者。

九一　正念奋勇者，彼不乐在家。如鹅离池去，彼等弃水家。

九二　彼等无积聚，于食如实知，空无相解脱──是彼所行境，如鸟游虚空，踪迹不可得。

九三　彼等诸漏尽，亦不贪饮食，空无相解脱──是彼所行境，如鸟游虚空，踪迹不可得。

九四 彼诸根寂静，如御者调马，离我慢无漏，为天人所慕。

九五 彼已无愤恨，犹如于大地，彼虔诚坚固，如因陀揭罗，如无污泥池，是人无轮回。

九六 彼人心寂静，语与业寂静，正智而解脱，如是得安稳。

九七　无信知无为，断系因永谢，弃舍于贪欲，真实无上士。

九八　于村落林间，平地或丘陵，何处有罗汉，彼地即可庆。

九九　林野甚可乐；世人所不乐；彼喜离欲乐，不求诸欲乐。

千品 SAHASSAVAGGO（100-115）

一○○　虽诵一千言，若无义理者，不如一义语，闻已得寂静。

一○一　虽诵千句偈，若无义理者，不如一句偈，闻已得寂静。

一○二 彼诵百句偈，若无义理者，不如一法句，闻已得寂静。

一○三 彼于战场上，虽胜百万人；未若克己者，战士之最上！

一○四　能克制自己，过于胜他人。若有克己者，常行自节制。

一○五　天神干闼婆，魔王并梵天，皆遭于败北，不能胜彼人。

一○六　月月投千（金）──供牺牲百年，不如须臾间，供养修己者，彼如是供养，胜祭祀百年。

一○七　若人一百年──事火于林中，不如须臾间，供养修己者，彼如是供养，胜祭祀百年。

一○八 若人于世间，施舍或供养，求福一周年，如是诸功德，不及四分一，礼敬正直者。

一○九　好乐敬礼者，常尊于长老，四法得增长：寿美乐与力。

一一○　若人寿百岁──破戒无三昧，不如生一日──持戒修禅定。

一一一　若人寿百岁──无慧无三昧，不如生一日──具慧修禅定。

一一二　若人寿百岁──怠惰不精进，不如生一日──励力行精进。

一一三 若人寿百岁──不见生灭法，不如生一日──得见生灭法。

一一四 若人寿百岁──不见不死道，不如生一日──得见不死道。

一一五 若人寿百岁──不见最上法，不如生一日──得见最上法。

恶品　PAPAVAGGO（116-128）

一一六 应急速作善，制止罪恶心。怠慢作善者，心则喜于恶。

一一七 若人作恶已，不可数数作；莫喜于作恶；积恶则受苦。

一一八 若人作善已，应复数数作；当喜于作善；积善则受乐。

一一九 恶业未成熟，恶者以为乐。恶业成熟时，恶者方见恶。

一二○ 善业未成熟，善人以为苦。善业成熟时，善人始见善。

一二一 莫轻于小恶！谓『我不招报』，须知滴水落，亦可满水瓶，愚夫盈其恶，少许少许积。

一二二 莫轻于小善！谓『我不招报』，须知滴水落，亦可满水瓶，智者完其善，少许少许积。

一二三 商人避险道，伴少而货多；爱生避毒品，避恶当亦尔。

一二四 假若无有疮伤手，可以其手持毒药。毒不能患无伤手。不作恶者便无恶。

一二五 若犯无邪者，清净无染者，罪恶向愚人，如逆风扬尘。

一二六 有人生于（母）胎中，作恶者则（堕）地狱，正直之人升天界，漏尽者证入涅盘。

一二七 非于虚空及海中，亦非入深山洞窟，欲求逃遁恶业者，世间实无可觅处。

一二八 非于虚空及海中，亦非入深山洞窟，欲求不为死魔制，世间实无可觅处。

刀杖品　DANDAVAGGO（129-145）

一二九 一切惧刀杖，一切皆畏死，以自度（他情），莫杀教他杀。

一三○ 一切惧刀杖，一切皆爱生，以自度（他情），莫杀教他杀。

一三一　于求乐有情，刀杖加恼害，但求自己乐，后世乐难得。

一三二 于求乐有情，不加刀杖害，欲求自己乐，后世乐可得。

一三三 对人莫说粗恶语，汝所说者还说汝。愤怒之言实堪痛；互击刀杖可伤汝。

一三四 汝若自默然，如一破铜锣，已得涅盘路；于汝无诤故。

一三五 如牧人以杖，驱牛至牧场，如是老与死．驱逐众生命。

一三六 愚夫造作诸恶业，却不自知（有果报），痴人以自业感苦，宛如以火而自烧。

一三七 若以刀杖害，无恶无害者，十事中一种，彼将迅速得。

一三八 极苦痛失财，身体被损害，或重病所逼，或失心狂乱。

一三九 或为王迫害，或被诬重罪，或眷属离散，或破灭财产。

一四○ 或彼之房屋，为劫火焚烧。痴者身亡后，复堕于地狱。

一四一 非裸行结发，非涂泥绝食，卧地自尘身，非以蹲踞（住），不断疑惑者，能令得清净。

一四二 严身住寂静，调御而克制，必然修梵行，不以刀杖等，加害诸有情，彼即婆罗门，彼即是沙门，彼即是比丘。

一四三 以惭自禁者，世间所罕有，彼善避羞辱，如良马避鞭。

一四四 如良马加鞭，当奋勉忏悔。以信戒精进，以及三摩地，善分别正法，以及明行足，汝当念勿忘，消灭无穷苦。

一四五 灌溉者引水，箭匠之矫箭，木匠之绳木，善行者自御。

老品　JARAVAGGO（146-156）

一四六 常在燃烧中，何喜何可笑？幽暗之所蔽，何不求光明？

一四七 观此粉饰身；疮伤一堆骨，疾病多思惟，绝非常存者。

一四八 此衰老形骸，病薮而易坏；朽聚必毁灭，有生终归死。

一四九 犹如葫卢瓜，散弃于秋季，骸骨如鸽色，观此何可乐？

一五○ 此城骨所建，涂以血与肉，储藏老与死，及慢并虚伪。

一五一 盛饰王车亦必朽，此身老迈当亦尔。唯善人法不老朽，善人传示于善人。

一五二 寡闻之（愚）人，生长如牡牛，唯增长筋肉，而不增智能。

一五三 经多生轮回，寻求造屋者，但未得见之，痛苦再再生。

一五四 已见造屋者！不再造于屋。椽桷皆毁坏，栋梁亦摧折。我既证无为，一切爱尽灭。

一五五 少壮不得财，并不修梵行，如池边老鹭，无鱼而萎灭。

一五六 少壮不得财，并不修梵行，卧如破折弓，悲叹于过去。

自己品　ATTAVAGGO（157-166）

一五七 若人知自爱，须善自保护。三时中一时，智者应醒觉。

一五八 第一将自己，安置于正道，然后教他人；贤者始无过。

一五九 若欲诲他者，应如己所行（自）制乃制（他），克己实最难。

一六○ 自为自依怙，他人何可依？自己善调御，证难得所依。

一六一 恶业实由自己作，从自己生而自起。（恶业）摧坏于愚者，犹如金刚破宝石。

一六二　破戒如蔓萝，缠覆裟罗树。彼自如此作，徒快敌者意。

一六三　不善事易作，然无益于己；善与利益事，实为极难行。

一六四　恶慧愚痴人，以其邪见故，侮蔑罗汉教，依正法行者，以及尊者教，而自取毁灭，如格他格草，结果自灭亡。

一六五 恶实由己作，染污亦由己；由己不作恶，清净亦由己。净不净依己，他何能净他？

一六六 莫以利他事，忽于己利益。善知己利者，常专心利益。

世品 LOKAVAGGO（167-178）

一六七 莫从卑劣法。莫住于放逸。莫随于邪见。莫增长世俗。

一六八 奋起莫放逸！行正法善行。依正法行者，此世他世乐。

一六九 行正法善行。勿行于恶行。依正法行者，此世他世乐。

一七○ 视如水上浮沤，视如海市蜃楼，若人观世如是，死王不得见他。

一七一 来看言个世界，犹如庄严王车。愚人沈湎此中，智者毫无执着。

一七二 若人先放逸，但后不放逸。彼照耀此世，如月出云翳。

一七三 若作恶业已，覆之以善者。彼照耀此世，如月出云翳。

一七四 此世界盲暝。能得此者少。如鸟脱罗网，鲜有升天者。

一七五 天鹅飞行太阳道，以神通力可行空。智者破魔王魔眷，得能脱离于世间。

一七六 违犯一（乘）法，及说妄语者，不信来世者，则无恶不作。

一七七 悭者不生天。愚者不赞布施。智者随喜施，后必得安乐。

一七八 一统大地者，得生天上者，一切世界主，不及预流胜。

佛陀品　BUDDHAVAGGO（179-196）

一七九 彼之胜利无能胜，败者于世无可从，佛（智）无边无行迹，汝复以何而诳惑？

一八○ 彼已不具于结缚，爱欲难以诱使去，佛（智）无边无行迹，汝复以何而诳惑？

一八一 智者修禅定，喜出家寂静，正念正觉者，天人所敬爱。

一八二 得生人道难，生得寿终难，得闻正法难，遇佛出世难。

一八三 一切恶莫作，一切善应行，自调净其意，是则诸佛教。

一八四 诸佛说涅盘最上，忍辱为最高苦行。害他实非出家者，恼他不名为沙门。

一八五 不诽与不害，严持于戒律，饮食知节量，远处而独居，勤修增上定，是为诸佛教。

一八六 即使雨金钱，欲心不满足。智者知淫欲，乐少而苦多！

一八七 故彼于天欲，亦不起希求。正觉者弟子，希灭于爱欲。

一八八 诸人恐怖故，去皈依山岳，或依于森林，园苑树支提。

一八九 此非安稳依，此非最上依，如是皈依者，不离一切苦。

一九○ 若人皈依佛，皈依法及僧，由于正智慧，得见四圣谛。

一九一 苦与苦之因，以及苦之灭，并八支圣道，能令苦寂灭。

一九二 此皈依安稳，此皈依无上，如是皈依者，解脱一切苦。

一九三 圣人极难得，彼非随处生；智者所生处，家族咸蒙庆。

一九四 诸佛出现乐，演说正法乐，僧伽和合乐，修士和合乐。

一九五 供养供应者──脱离于虚妄，超越诸忧患，佛及佛弟子。

一九六 若供养如是──寂静无畏者，其所得功德，无能测量者。

乐品　SUKHAVAGGO（197-208）

一九七 我等实乐生，憎怨中无僧。于僧怨人中，我等无憎住。

一九八 我等实乐生，疾病中无病。于疾病人中，我等无病住。

一九九 我等实乐生，贪欲中无欲。于贪欲人中，我等无欲住。

二○○ 我等实乐生，我等无物障，我等乐为食，如光音天人。

二○一 胜利生憎怨，败者住苦恼。胜败两俱舍，和静住安乐。

二○二 无火如贪欲，无恶如瞋恨，无苦如（五）蕴，无乐胜寂静。

二○三 饥为最大病，行为最大苦；如实知此已，涅盘乐最上。

二○四 无病最上利，知足最上财，信赖最上亲，涅盘最上乐。

二○五 已饮独居味，以及寂静味，喜饮于法味，离怖畏去恶。

二○六 善哉见圣者，与彼同住乐。由不见愚人，彼即常欢乐。

二○七 与愚者同行，长时处忧悲。与愚同住苦，如与敌同居。与智者同住，乐如会亲族。

二○八 是故真实：贤者智者多闻者，持戒虔诚与圣者，从斯善人贤慧游，犹如月从于星道。

喜爱品　PIYAVAGGO（209-220）

二○九 专事不当事，不事于应修，弃善趋爱欲，却羡自勉者。

二一○ 莫结交爱人，莫结不爱人。不见爱人苦，见憎人亦苦。

二一一 是故莫爱着，爱别离为苦。若无爱与憎，彼即无羁缚。

二一二 从喜爱生忧，从喜爱生怖；离喜爱无忧，何处有恐怖。

二一三 从亲爱生忧，从亲爱生怖；离亲爱无忧，何处有恐怖。

二一四 从贪欲生忧，从贪欲生怖；离贪欲无忧，何处有恐怖。

二一五 从欲乐生忧，从欲乐生怖；离欲乐无忧，何处有恐怖。

二一六 从爱欲生忧，从爱欲生怖；离爱欲无忧，何处有恐怖。

二一七　具戒及正见，住法知真谛，圆满自所行，彼为心人爱。

二一八　渴求离言法，充满思虑心，诸欲心不着，是名上流人。

二一九 久客异乡者，自远处安归，亲友与知识，欢喜而迎彼。

二二○ 造福亦如是，从此生彼界，福业如亲友，以迎爱者来。

忿怒品　KODHAVAGGO（221-234）

二二一 舍弃于忿怒，除灭于我慢，解脱一切缚，不执著名色，彼无一物者，苦不能相随。

二二二 若能抑忿发，如止急行车，是名（善）御者，余为执缰人。

二二三 以不忿胜忿。以善胜不善。以施胜悭吝。以实胜虚妄。

二二四 谛语不瞋恚，分施与乞者；以如是三事，能生于诸天。

二二五 彼无害牟尼，常调伏其身，到达不死境─无有悲忧处。

二二六 恒常醒觉者，日夜勤修学，志向于涅盘，息灭诸烦恼。

二二七 阿多罗应知：此非今日事，古语已有之。默然为人诽，多语为人诽，寡言为人诽；不为诽谤者，斯世实无有。

二二八 全被人诽者，或全被赞者，非曾有当有，现在亦无有。

二二九 若人朝朝自反省，行无瑕疵并贤明，智能戒行兼具者，彼为智人所称赞。

二三○ 品如阎浮金，谁得诽辱之？彼为婆罗门，诸天所称赞。

二三一 摄护身忿怒，调伏于身行。舍离身恶行，以身修善行。

二三二 摄护语忿怒，调伏于语行。舍离语恶行，以语修善行。

二三三 摄护意忿怒，调伏于意行。舍离意恶行，以意修善行。

二三四 智者身调伏，亦复语调伏，于意亦调伏，实一切调伏。

垢秽品　MALAVAGGO（235-255）

二三五 汝今已似枯燋叶，阎魔使者近身边。汝已伫立死门前，旅途汝亦无资粮。

二三六　汝宜自造安全洲。迅速精勤为智者。拂除尘垢无烦恼，得达诸天之圣境。

二三七　汝今寿命行已终。汝已移步近阎魔。道中既无停息处，旅途汝亦无资粮。

二三八　汝宜自造安全洲。迅速精勤为智者。拂除尘垢无烦恼，不复重来生与老。

二三九　剎那剎那间，智者分分除，渐拂自垢秽，如冶工锻金。

二四○ 如铁自生锈，生已自腐蚀，犯罪者亦尔，自业导恶趣。

二四一　不诵经典秽，不勤为家秽。懒惰为色秽，放逸护卫秽。

二四二　邪行妇人秽，吝啬施者秽。此界及他界，恶去实为秽。

二四三　此等诸垢中，无明垢为最，汝当除此垢，成无垢比丘！

二四四　生活无惭愧，卤莽如乌鸦，诋毁（于他人），大胆自夸张，傲慢邪恶者，其人生活易。

二四五　生活于惭愧，常求于清净，不着欲谦逊，住清净生活，（富于）识见者，其人生活难。

二四六 若人于世界，杀生说妄语，取人所不与，犯于别人妻。

二四七 及耽湎饮酒，行为如是者，即于此世界，毁掘自（善）根。

二四八 如是汝应知：不制则为恶；莫贪与非法，自陷于水苦。

二四九 若信乐故施。心嫉他得食，彼于昼或夜，不得入三昧。

二五○ 若斩断此（心），拔根及除灭，则于昼或夜，彼得入三昧。

二五一 无火等于贪欲，无执着如瞋恚，无网等于愚痴，无河流如爱欲。

二五二 易见他人过，自见则为难。扬恶如扬糠，已过则覆匿，如彼狡博者，隐匿其格利。

二五三 若见他人过，心常易忿者，增长于烦恼；去断惑远矣。

二五四 虚空无道迹，外道无沙门。众生喜虚妄，如来无虚妄。

二五五　虚空无道迹，外道无沙门。（五）蕴无常住，诸佛无动乱。

法住品　DHAMMATTHAVAGGO（256-272）

二五六 卤莽处事故，不为法住者。智者应办别──孰正与孰邪。

二五七 导人不卤莽，如法而公平，智者护于法，是名法住者。

二五八 不以多言故，彼即为智者。安静无怨怖，是名为智者。

二五九 不以多言故，彼为持法者。彼虽闻少分，但由身见法，于法不放逸，是名持法者。

二六○ 不因彼白头，即得为长老。彼年龄虚熟，徒有长老名。

二六一　于彼具真实，具法不杀生，节制并调伏，彼有智慧人。除灭诸垢秽，实名为长长老。

二六二 嫉悭虚伪者，虽以其辩才，或由相端严，不为善良人。

二六三 若斩断此（心），拔根及除灭，彼舍瞋智者，名为善良人。

二六四 若破戒妄语，削发非沙门。充满欲与贪，云何为沙门？

二六五 彼息灭诸恶──无论大与小，因息灭诸恶，故名为沙门。

二六六 仅向他行乞，不即是比丘。行宗教法仪，亦不为比丘。

二六七 仅舍善与恶，修于梵行者，以知住此世，彼实名比丘。

二六八 愚昧无知者，不以默然故，而名为牟尼。智者如权衡。

二六九 舍恶取其善，乃得为牟尼。彼知于两界，故称为牟尼。

二七○ 彼人非圣贤，以其杀生故。不害诸众生，是名为圣者。

二七一 不以戒律行，或由于多闻，或由证三昧，或由于独居。

二七二 谓『受出家乐，非凡夫所能』。汝等漏未尽，莫生保信想！

道品　MAGGAVAGGO（273-289）

二七三 八支道中胜，四句谛中胜，离欲法中胜，具眼两足胜。

二七四　实唯此一道。无余知见净。汝等顺此行。魔为之惑乱。

二七五　汝顺此（道）行，使汝苦灭尽。知我所说道，得除去荆棘。

二七六　汝当自努力！如来唯说者。随禅定行者，解脱魔系缚。

二七七　『一切行无常』，以慧观照时，得厌离于苦，此乃清净道。

二七八　『一切行是苦』，以慧观照时，得厌离于苦，此乃清净道。

二七九　『一切法无我』，以慧观照时，得厌离于苦，此乃清净道。

二八○　当努力时不努力，年虽少壮陷怠惰，意志消沈又懒弱，怠者不以智得道。

二八一　慎语而制意，不以身作恶。净此三业道，得圣所示道。

二八二　由瑜伽生智，无瑜伽慧灭。了知此二道，及其得与失，当自努力行，增长于智慧。

二八三　应伐欲稠林，勿伐于树木。从欲林生怖，当脱欲稠林。

二八四　男女欲丝丝，未断心犹系；如饮乳犊子，不离于母牛。

二八五　自己断除爱情，如以手折秋莲。勤修寂静之道。善逝所说涅盘。

二八六　『雨季我住此，冬夏亦住此』，此为愚夫想，而不觉危险。

二八七　溺爱子与畜，其人心惑着，死神捉将去，如瀑流睡村。

二八八　父子与亲戚，莫能为救护。彼为死所制，非亲族能救。

二八九　了知此义已，智者持戒律，通达涅盘路──迅速令清净。

杂品　PAKINNAKAVAGGO（290-305）

二九○ 若弃于小乐，得见于大乐。智者弃小乐，当见于大乐。

二九一　施与他人苦，为求自己乐；彼为瞋系缚，怨憎不解脱。

二九二　应作而不作，不应作而作，傲慢放逸者，彼之漏增长。

二九三　常精勤观身，不作不应作，应作则常作，观者漏灭尽。

二九四　杀（爱欲）母与（慢）父，杀剎帝利族二王，（破）王国杀其从臣，趋向无忧婆罗门。

二九五　杀（爱欲）母与（慢）父，杀婆罗门族二王，杀其虎（将）第五（疑），趋向无忧婆罗门。

二九六 乔达摩弟子，常善自醒觉，无论昼与夜，彼常念佛陀。

二九七 乔达摩弟子，常善自醒觉，无论昼与夜，彼常念达摩。

二九八 乔达摩弟子，常善自醒觉，无论昼与夜，彼常念僧伽。

二九九 乔达摩弟子，常善自醒觉，无论昼与夜，彼常念于身。

三○○ 乔达摩弟子，常善自醒觉，无论昼与夜，常乐不杀生。

三○一 乔达摩弟子，常善自醒觉，无论昼与夜，心常乐禅定。

三○二 出家爱乐难。在家生活难。非俦共住苦。（轮回）往来苦。故不应往来，随从于痛苦。

三○三 正信而具戒，得誉及财者，彼至于何处，处处受尊敬。

三○四 善名扬远方，高显如云山。恶者如夜射，虽近不能见。

三○五 独坐与独卧，独行而不倦，彼独自调御，喜乐于林中。

地狱品　NIRAYAVAGGO（306-319）

三○六 说妄语者堕地狱，或已作言『我无作』。此二恶业者死后，他世同受（地狱）苦。

三○七 多袈裟缠颈，恶行不节制，恶人以恶业，终堕于地狱。

三○八 若破戒无制，受人信施食，不如吞铁丸──热从火焰出。

三○九 放逸淫人妻，必遭于四事：获罪睡不安，诽三地狱四。

三一○ 非福并恶趣，恐怖乐甚少，国王加重罪，故莫淫他妇。

三一一 不善执孤沙，则伤害其手；沙门作邪行，则趣向地狱。

三一二 诸有懈惰行，及染污戒行，怀疑修梵行，彼不得大果。

三一三 应作所当作，作之须尽力！放荡游行僧，增长于欲尘。

三一四 不作恶业胜，作恶后受苦。作诸善业胜，作善不受苦。

三一五 譬如边区城，内外均防护，自护当亦尔。剎那莫放逸。剎那疏忽者，入地狱受苦。

三一六 不应羞而羞，应羞而不羞，怀此邪见者，众生趋恶趣。

三一七 不应怖见怖，应怖不见怖，怀此邪见者，众生趋恶趣。

三一八 非过思为过，是过见无过，怀此邪见者，众生趋恶趣。

三一九 过失知过失，无过知无过，怀此正见者，众生趋善趣。

象　品　NAGAVAGGO（320-333）

三二○ 如象在战阵，（堪忍）弓箭射，我忍谤（亦尔）。世多破戒者。

三二一　调御（象）可赴集会，调御（象）可为王乘。若能堪忍于谤言，人中最胜调御者。

三二二 调御之骡为优良，信度骏马为优良，矫罗大象亦优良，自调御者更优良。

三二三 实非彼等车乘，得达难到境地，若人善自调御，由于调御得达。

三二四 如象名财护，泌液暴难制，系缚不少食，惟念于象林。

三二五 乐睡又贪食，转侧唯长眠，如猪食无厌，愚者数入胎。

三二六 我此过去心──任意随所欲，随爱好游行。我今悉调伏，如象师持　，（制御）泌液象。

三二七 当乐不放逸，善护于自心。自救出难处，如象（出）泥坑。

三二八 若得同行伴───善行富智虑，能服诸艰困，欣然共彼行。

三二九 若无同行伴───善行富智虑，应如王弃国，如象独行林。

三三○ 宁一人独行，不与愚为友。独行离欲恶，如象独游林。

三三一 应时得友乐，适时满足乐，命终善业乐，离一切苦乐。

三三二 世中敬母乐，敬父亲亦乐。世敬沙门乐，敬圣人亦乐。

三三三 至老持戒乐，正信成就乐，获得智慧乐，不作诸恶业。

爱欲品 TANHAVAGGO（334-359）

三三四 若住于放逸，爱增如蔓萝。（此）生又（彼）生，如猿求林果。

三三五 若于此世界，为恶欲缠缚，忧苦日增长，如毘罗得雨。

三三六 若于此世界，降难降爱欲，忧苦自除落，如水滴莲叶。

三三七 我说此善事：汝等集于此，掘爱欲之根，如求毘罗那，掘去其甜根。勿再为魔王，屡屡害汝等，如洪水（侵）苇。

三三八 不伤深固根，虽伐树还生。爱欲不断根，苦生亦复尔。

三三九 彼具三十六（爱）流，势强奔流向欲境，是则彼具邪见人，为欲思惟漂荡去。

三四○ （欲）流处处流，蔓萝盛发芽。汝见蔓萝生，以慧断其根。

三四一 世喜悦（欲）滋润，亦喜驰逐六尘。彼虽向乐求乐，但唯得于生灭。

三四二 随逐爱欲人，驰回如网兔。缠缚于（烦恼），再再长受苦。

三四三 随逐爱欲人，驰回如网兔。比丘求无欲，故须自离欲。

三四四 舍欲喜林间，离欲复向欲，当观于此人；解缚复向缚。

三四五 铁木麻作者，智说非坚缚。迷恋妻子财，（是实）为坚（缚）。

三四六 能引堕落者，智说为坚缚。彼虽似宽缓，而实难解脱。断此无著者，舍欲而出家。

三四七 彼耽于欲随（欲）流，投自结网如蜘蛛。断此（缚）而无著者，离一切苦而遨游。

三四八 舍过现未来，而渡于彼岸。心解脱一切，不再受生老。

三四九 恶想所乱者，求乐欲炽然，彼欲倍增长，自作坚牢缚。

三五○ 喜离恶想者，常念于不净。当除于爱欲，不为魔罗缚。

三五一 达究竟处无畏，离爱欲无垢秽，断除生有之箭，此为彼最后身。

三五二 离欲无染者，通达词无碍，善知义与法，及字聚次第，彼为最后身，大智大丈夫。

三五三 我降伏一切，我了知一切。一切法无染，离弃于一切，灭欲得解脱，自证谁称师？

三五四 诸施法施胜；诸味法味胜；诸喜法喜胜；除爱胜诸苦。

三五五 财富毁灭愚人，决非求彼岸者。愚人为财欲害，自害如（害）他人。

三五六 杂草害田地，贪欲害世人。施与离贪者，故得大果报。

三五七 杂草害田地，瞋恚害世人。施与离瞋者，故得大果报。

三五八 杂草害田地，愚痴害世人。施与离痴者，故得大果报。

三五九 杂草害田地，欲望害世人。施与离欲者，故得大果报。

比丘品 BHIKKHUVAGGO（360-382）

三六○ 善哉制于眼。善哉制于耳。善哉制于鼻。善哉制于舌。

三六一　善哉制于身。善哉制于语。善哉制于意。善哉制一切，制一切比丘，解脱一切苦。

三六二　调御手足及言语，调御最高（之头首），心喜于禅住于定，独居知足名比丘。

三六三　比丘调于语，善巧而寂静，显示法与义，所说甚和婉。

三六四　住法之乐园，喜法与随法，思惟忆念法，比丘不复退。

三六五　莫轻自所得；寞羡他所得。比丘羡他（得），不证三摩地。

三六六　比丘所得虽少，而不轻嫌所得，生活清净不怠，实为诸天称赞。

三六七　若于名与色，不着我我所，非有故无忧，彼实称比丘。

三六八　住于慈悲比丘，喜悦佛陀教法，到达寂静安乐，诸行解脱境界。

三六九　比丘汲此舟（水），（水）去则舟轻快。断除贪欲瞋恚，则得证于涅盘。

三七○ 五断及五弃，而五种勤修。越五着比丘──名渡瀑流者。

三七一　修定莫放逸，心莫惑于欲！莫待吞铁丸，烧然乃苦号！

三七二 无慧者无定，无定者无慧。兼具定与慧，彼实近涅盘。

三七三　比丘入屏虚，彼之心寂静，审观于正法，得受超人乐。

三七四　若人常正念：诸蕴之生灭，获得喜与乐，知彼得不死。

三七五　若智慧比丘，于世先作是：摄根及知足，护持别解脱。

三七六　态度须诚恳，行为须端正；是故彼多乐，得灭尽诸苦。

三七七　如跋悉迦花，枯萎而凋谢，汝等诸比丘，弃贪瞋亦尔。

三七八　身静及语静，心寂住三昧，舍俗乐比丘，是名寂静者。

三七九 汝当自警策，汝应自反省！自护与正念，比丘住安乐。

三八○ 自为自保护。自为自依怙。自为自调御，如商调良马。

三八一　比丘具欢喜心，诚信佛陀教法，到达寂静安乐，诸行解脱境界。

三八二　比丘虽年少，勤行佛陀教，彼辉耀此世，如月出云翳。

波罗门品　BRAHMANAVAGGO（383-423）

三八三　勇敢断除于（欲）流，汝当弃欲婆罗门！若知于诸蕴灭尽，汝便知无作（涅盘）。

三八四 若常住于二法，婆罗门达彼岸；所有一切系缚，从彼智者而灭。

三八五 无彼岸此岸，两岸悉皆无，离苦无系缚，是谓婆罗门。

三八六 彼人入禅定，安住离尘垢，所作皆已办，无诸烦恼漏，证最高境界，是谓婆罗门。

三八七 日照昼兮月明夜，剎帝利武装辉耀，婆罗门禅定光明，佛陀光普照昼夜。

三八八 弃除恶业者，是名婆罗门。行为清净者，则称为沙门，自除垢秽者，是名出家人。

三八九 莫打婆罗门！婆罗门莫瞋，打彼者可耻，忿发耻更甚！

三九○ 婆罗门此非小益──若自喜乐制其心。随时断除于害心，是唯得止于苦痛。

三九一 不以身语意，行作诸恶业，制此三处者，是谓婆罗门。

三九二 正等觉者所说法，不论从何而得闻，于彼说者应敬礼，如婆罗门敬圣火。

三九三 不因髻发与种族，亦非生为婆罗门。谁知真实及达摩，彼为幸福婆罗门。

三九四 愚者结发髻，衣鹿皮何益？内心具（欲）林，形仪徒严饰！

三九五 诸着粪扫衣，消瘦露经脉，林中独入定，是谓婆罗门。

三九六 所谓婆罗门，非从母胎生。如执诸烦恼，但名说「菩」者。若无一切执，是谓婆罗门。

三九七 断除一切结，彼实无恐怖，无着离系缚，是谓婆罗门。

三九八 除皮带与缰，及断绳所属，舍障碍觉者，是谓婆罗门。

三九九 能忍骂与打，而无有瞋恨，具忍刀强军，是谓婆罗门。

四○○ 无有瞋怒具德行，持戒不为诸（欲）润，调御得达最后身──我称彼为婆罗门。

四○一 犹如水落于莲叶，如置芥子于针锋，不染着于爱欲者──我称彼为婆罗门。

四○二 若人于此世界中，觉悟消灭其自苦，放弃重负得解脱──我称彼为婆罗门。

四○三 有甚深智慧，善办道非道，证无上境界，是谓婆罗门。

四○四 不与俗人混，不与僧相杂，无家无欲者，是谓婆罗门。

四○五 一切强弱有情中，彼人尽弃于刀杖，不自杀不教他杀──我称彼为婆罗门。

四○六 于仇敌中友谊者，执杖人中温和者，执着人中无著者──我称彼为婆罗门。

四○七 贪欲瞋恚并慢心，以及虚伪皆脱落，犹如芥子落针锋──我称彼为婆罗门。

四○八 不言粗恶语，说益语实语，不解怒于人，是谓婆罗门。

四○九 于此善或恶，修短与粗细，不与而不取，是谓婆罗门。

四一○ 对此世他世，均无有欲望，无欲而解脱，是谓婆罗门。

四一一 无有贪欲者，了悟无疑惑，证得无生地，是谓婆罗门。

四一二 若于此世间，不着善与恶，无忧与清净，是谓婆罗门。

四一三 如月净无瑕，澄静而清明，灭于再生欲，是谓婆罗门。

四一四 超越泥泞崎岖道，并踰愚痴轮回海，得度彼岸住禅定，无欲而又无疑惑，无着证涅盘寂静──我称彼为婆罗门。

四一五 弃舍欲乐于此世，出家而成无家人，除灭欲乐生起者──我称彼为婆罗门。

四一六 弃舍爱欲于此世，出家而成无家人，除灭爱欲生起者──我称彼为婆罗门。

四一七 远离人间缚，超越天上缚，除一切缚者，是谓婆罗门。

四一八 弃舍喜不喜，清凉无烦恼，勇者胜世间，是谓婆罗门。

四一九 若遍知一切──有情死与生，无执善逝佛，是谓婆罗门。

四二○ 诸天干闼婆及人，俱不知彼之所趣，烦恼漏尽阿罗汉──我称彼为婆罗门。

四二一 前后与中间，彼无有一物，不着一物者，是谓婆罗门。

四二二 牛王最尊勇猛者，大仙无欲胜利者，浴己（无垢）及觉者──我称彼为婆罗门。

四二三　牟尼能知于前生，并且天界及恶趣，获得除灭于再生，业已完成无上智，一切

圆满成就者──我称彼为婆罗门。

Practical Insight Meditation

Basic and Progressive Stages

Preface

It is a truism to say that nobody likes suffering and everybody seeks happiness. In this world of ours, human beings are making all possible efforts for prevention and alleviation of suffering, and enjoyment of happiness. Nevertheless, their efforts are mainly directed towards physical well-being by material means. Happiness is, after all, conditioned by attitudes of mind, and yet only a few persons give real thought to mental development, fewer still practice mind training in earnest.

To illustrate this point, attention may be drawn to the commonplace habits of cleaning and tidying up one’s body, the endless pursuits of food, clothing and shelter, and the tremendous technological progress achieved for raising the material standard of living, for improving the means of transport and communications, and for prevention and cure of diseases and ailments. All these efforts are, in the main, concerned with the care and nourishment of the body. It must be recognized that they are essential. However, these human efforts and achievements cannot possibly bring about the alleviation or eradication of suffering associated with old age and disease, domestic infelicity and economic troubles, in short, with non-satisfaction of wants and desires. Sufferings of this nature are not overcome by material means; they can be overcome only mind training and mental development.

Then, it becomes clear that the right way must be sought for training, stabilizing and purifying the mind. This way is found in the Maha Satipatthana Sutta, a well-known discourse of the Buddha, delivered well over 2,500 years ago. The Buddha declared thus:

“This is the sole way for the purification of beings, for the overcoming of sorrow and lamentation, for the destroying of pain and grief, for reaching the right path, for the realization of nirvana, namely the four foundations of mindfulness.”

The four foundations of mindfulness are (1) the contemplation of the body, (2) the contemplation of feelings, (3) the contemplation of mind, and (4) the contemplation of mind objects.

Obviously, this way should be followed by those in search of happiness, with a view to getting rid of the impurities of mind, which are the cause of their sufferings.

If one were asked whether he wished to overcome sorrow and lamentation, he would surely say, “Yes.” Then he, nay everybody, should practise the four foundations of mindfulness.

If one were asked whether he wishes to destroy pain and grief, he would not hesitate to reply in the affirmative. Then he, nay everybody, should practise the four foundations of mindfulness.

If one were asked whether he wishes to reach the right path and realize nirvana, the state of being absolutely free from old age, decay and death and from all sufferings, he would certainly give an affirmative answer. Then he, nay everybody, should practise the four foundations of mindfulness.

How shall one practise the four foundations of mindfulness? In the Maha Satipatthana Sutta, the Buddha said, “Dwell practising body contemplation, feeling contemplation, mind contemplation and mind-objects contemplation.” Without the guidance of a well-qualified teacher, however, it will not be easy for an average person to practise these contemplations in a systematic manner in order to make progress towards development of concentration and insight.

Having myself undergone a most intensive practical course of satipatthana meditation under the personal guidance of the Most Venerable Mingun Jetavan Sayadaw of Thaton, I have imparted the technique of meditation ever since 1938 and given personal instruction, as well as through books and lectures, to several thousands of yogis. In compliance with the requests of those of the earlier batches, who had benefited from my personal instructions, I wrote a treatise on vipassana or insight meditation, in two volumes. The treatise was completed in the year 1944 and has been published in seven editions. In all the chapters, except in Chapter V, dissertations and discussions are made with reference to Pali texts, commentaries and sub-commentaries. In Chapter V, I chose to write in common language for easy understanding by my pupils as to how they should begin and then proceed step by step, stating fully the salient features, in line with the Visuddhimagga and some other texts.

This present book is the English translation of the said Chapter V. The first fourteen pages of the Burmese original were translated into English in 1954 by U Pe Thin, an old pupil of mine, for the benefit of those who came from abroad to our Meditation Centre. Pages 15 to 51 of the Burmese original were translated into English, in compliance with the wish of the Venerable Nyanaponika Mahathera, by Myanaung U Tin, a disciple and dayaka of mine. Incidentally, it may be mentioned that the area of our Meditation Centre, Thathana Yeiktha, is nearly twenty-four acres, with over fifty buildings to house the meditation teachers and yogis, monks as well as lay, both men and women.

The Venerable Nyanaponika Mahathera put this translation into final literary shape after obtaining confirmation of his valuable suggestions. U Pe Thin’s translation was revised by and improved upon, as to style, by Miss Mary McCollum, an American Buddhist lady. She practised satipatthana meditation under the guidance of Anagarika Munindra at the Burmese Vihara, Bodh-Gaya, Bihar, India. Anagarika Munindra stayed with us for a considerable period. He sent her revision to us for perusal and approval. When done, it was forwarded to the Venerable Nyanaponika Mahathera. This book is, therefore, the coordination and combined publications of the aforesaid two translations, with my preface added thereto.

Chapter V of my Burmese treatise, as mentioned earlier, was written in common linguistic style. I should like to say here that the doctrinal terms found in this book without Pali names are fully explained in ‘Progress of Insight,’ translated from my Pali treatise into English by the Venerable Nyanaponika Mahathera. His book, ‘The Heart of Buddhist Meditation,’ is itself a veritable mine of information and instruction on this subject of vital importance.

In conclusion, I would like (1) to say that I deeply appreciate the services of those who have done the translations and revisions as well as of those who are responsible for the publication of this book, (2) to urge the readers of this book not to be content with the theoretical knowledge contained therein but to apply that knowledge to systematic and sustained practice, and (3) to express my earnest wish that they gain insight soon and enjoy all the benefits vouchsafed by the Buddha in the preamble of the Maha Satipatthana Sutta.

Bhaddanta Sobhana (Agga Mahapandita)

Mahasi Sayadaw

October 1st, 1970

‘Thathana Yeiktha’, 16, Hermitage Road, Rangoon, Burma

Basic Practice

 

Preparatory Stage

If you sincerely desire to develop contemplation and attain insight in this your present life, you must give up worldly thoughts and actions during the training. This course of action is for the purification of conduct, the essential preliminary step towards the proper development of contemplation. You must also observe the rules of discipline prescribed for laymen, (or for monks, as the case may be) for they are important in gaining insight. For laypeople, these rules comprise the eight precepts which Buddhist devotees observe on sabbath days (uposatha) and during periods of meditation. 1 An additional rule is not to speak with contempt, in jest, or with malice to or about any of the noble ones who have attained states of sanctity. 2 If you have done so, then personally apologize to him or her or make an apology through your meditation instructor. If in the past you have spoken contemptuously to a noble one who is at present unavailable or deceased, confess this offence to your meditation instructor or introspectively to yourself.

The old masters of Buddhist tradition suggest that you entrust yourself to the Enlightened One, the Buddha, during the training period, for you may be alarmed if it happens that your own state of mind produces unwholesome or frightening visions during contemplation. Also place yourself under the guidance of your meditation instructor, for then, he can talk to you frankly about your work in contemplation and give you the guidance he thinks necessary. These are the advantages of placing trust in the Enlightened One, the Buddha, and practising under the guidance of your instructor. The aim of this practice and its greatest benefit is release from greed, hatred and delusion, which are the roots of all evil and suffering. This intensive course in insight training can lead you to such release. So work ardently with this end in view so that your training will be successfully completed. This kind of training in contemplation, based on the foundations of mindfulness (satipatthana), had been taken by successive Buddhas and noble ones who attained release. You are to be congratulated on having the opportunity to take the same kind of training they had undergone.

It is also important for you to begin your training with a brief contemplation on the ‘four protections’ which the Enlightened One, the Buddha, offers you for reflection. It is helpful for your psychological welfare at this stage to reflect on them. The subjects of the four protective reflections are the Buddha himself, loving-kindness, the loathsome aspects of the body, and death. First, devote yourself to the Buddha by sincerely appreciating his nine chief qualities in this way:

Truly, the Buddha is holy, fully enlightened, perfect in knowledge and conduct, a welfarer, world-knower, the incomparable leader of men to be tamed, teacher of gods and mankind, the awakened one and the exalted one.

Secondly, reflect upon all sentient beings as the receivers of your loving-kindness and identify yourself with all sentient beings without distinction, thus: May I be free from enmity, disease and grief. As I am, so also may my parents, preceptors, teachers, intimate and indifferent and inimical beings be free from enmity, disease and grief. May they be released from suffering.

Thirdly, reflect upon the repulsive nature of the body to assist you in diminishing the unwholesome attachment that so many people have for the body. Dwell on some of its impurities, such as stomach, intestines, phlegm, pus, blood. 3 Ponder on these impurities so that the absurd fondness for the body may be eliminated.

The fourth protection for your psychological benefit is to reflect on the phenomenon of ever-approaching death. Buddhist teachings stress that life is uncertain, but death is certain; life is precarious but death is sure. Life has death as its goal. There is birth, disease, suffering, old age, and eventually, death. These are all aspects of the process of existence.

To begin training, take the sitting posture with the legs crossed. You might feel more comfortable if the legs are not inter-locked but evenly placed on the ground, without pressing one against the other. If you find that sitting on the floor interferes with contemplation, then obtain a more comfortable way of sitting. Now proceed with each exercise in contemplation as described.

Basic Exercise I

Try to keep your mind (but not your eyes) on the abdomen. You will thereby come to know its rising and falling movements. If these movements are not clear to you in the beginning, then place both hands on the abdomen to feel these rising and falling movements. After a short time the upward movement of exhalation will become clear. Then make a mental note of rising for the upward movement, falling for the downward movement. Your mental note of each movement must be made while it occurs.

From this exercise you learn the actual manner of the upward and downward movements of the abdomen. You are not concerned with the form of the abdomen. What you actually perceive is the bodily sensation of pressure caused by the heaving movement of the abdomen. So do not dwell on the form of the abdomen but proceed with the exercise. For the beginner it is a very effective method of developing the faculties of attention, concentration of mind and insight in contemplation. As practice progresses, the manner of the movements will be clearer. The ability to know each successive occurrence of the mental and physical processes at each of the six sense organs is acquired only when insight contemplation is fully developed. Since you are only a beginner whose attentiveness and power of concentration are still weak, you may find it difficult to keep the mind on each successive rising movement and falling movement as it occurs. In view of this difficulty, you may be inclined to think, “I just don’t know how to keep my mind on each of these movements.” Then simply remember that this is a learning process. The rising and falling movements of the abdomen are always present and therefore there is no need to look for them. Actually it is easy for a beginner to keep his or her mind on these two simple movements.

Continue with this exercise in full awareness of the abdomen’s rising and falling movements. Never verbally repeat the words, rising, falling, and do not think of rising and falling as words. Be aware only of the actual process of the rising and falling movements of the abdomen. Avoid deep or rapid breathing for the purpose of making the abdominal movements more distinct, because this procedure causes fatigue that interferes with the practice. Just be totally aware of the movements of rising and falling as they occur in the course of normal breathing.

Basic Exercise II

While occupied with the exercise of observing each of the abdominal movements, other mental activities may occur between the noting of each rising and falling. Thoughts or other mental functions, such as intentions, ideas, imaginings, are likely to occur between each mental note of rising and falling. They cannot be disregarded. A mental note must be made of each as it occurs.

If you imagine something, you must know that you have done so and make a mental note, imagining. If you simply think of something, mentally note, thinking. If you reflect, reflecting. If you intend to do something, intending. When the mind wanders from the object of meditation which is the rising and falling of the abdomen, mentally note, wandering. Should you imagine you are going to a certain place, note going. When you arrive, arriving. When, in your thoughts, you meet a person, note meeting. Should you speak to him or her, speaking. If you imaginarily argue with that person, notearguing. If you envision or imagine a light or colour, be sure to note seeing. A mental vision must be noted on each occurrence of its appearance until it passes away. After its disappearance, continue with Basic Exercise I, by being fully aware of each movement of the rising and falling abdomen. Proceed carefully, without slackening. If you intend to swallow saliva while thus engaged, make a mental note intending. While in the act of swallowing, swallowing. If you spit, spitting. Then return to the exercise of noting rising and falling.

Suppose you intend to bend the neck, note intending. In the act of bending, bending. When you intend to straighten the neck, intending. In the act of straightening the neck, straightening. The neck movements of bending and straightening must be done slowly. After mentally making a note of each of these actions, proceed in full awareness with noticing the movements of the rising and falling abdomen.

Basic Exercise III

Since you must continue contemplating for a long time while in one position, that of sitting or lying down, ( it is not advised that the meditator should use the lying posture except when it is time to sleep.) you are likely to experience an intense feeling of fatigue, stiffness in the body or in the arms and legs. Should this happen, simply keep the knowing mind on that part of the body where such feelings occur and carry on the contemplation, noting tired or stiff. Do this naturally; that is, neither too fast nor too slow. These feelings gradually become fainter and finally cease altogether. Should one of these feelings become more intense until the bodily fatigue or stiffness of joints is unbearable, then change your position. However, do not forget to make a mental note of intending, before you proceed to change your position. Each movement must be contemplated in its respective order and in detail.

If you intend to lift the hand or leg, make a mental note intending. In the act of lifting the hand or leg, lifting. Stretching either the hand or the leg, stretching. When you bend it, bending. When putting it down, putting. Should either the hand or leg touch, touching. Perform all of these actions in a slow and deliberate manner. As soon as you are settled in the new position, continue with the contemplation in another position keeping to the procedure outlined in this paragraph.

Should an itching sensation be felt in any part of the body, keep the mind on that part and make a mental note, itching. Do this in a regulated manner, neither too fast nor too slow. When the itching sensation disappears in the course of full awareness, continue with the exercise of noticing the rising and falling of the abdomen. Should the itching continue and become too strong and you intend to rub the itchy part, be sure to make a mental note, intending. Slowly lift the hand, simultaneously noting the actions of lifting; and touching, when the hand touches the part that itches. Rub slowly in complete awareness of rubbing. When the itching sensation has disappeared and you intend to discontinue rubbing, be mindful by making the usual mental note of intending. Slowly withdraw the hand, concurrently making a mental note of the action,withdrawing. When the hand rests in its usual place touching the leg, touching. Then again devote your time to observing the abdominal movements.

If there is pain or discomfort, keep the knowing mind on that part of the body where the sensation arises. Make a mental note of the specific sensation as it occurs, such as painful, aching, pressing, piercing, tired, giddy. It must be stressed that the mental note must not be forced nor delayed but made in a calm and natural manner. The pain may eventually cease or increase. Do not be alarmed if it increases. Firmly continue the contemplation. If you do so, you will find that the pain will almost always cease. But if, after a time, the pain has increased and becomes unbearable, you must ignore the pain and continue with the contemplation of rising and falling.

As you progress in mindfulness you may experience sensations of intense pain: stifling or choking sensations, such as pain from the slash of a knife, the thrust of a sharp-pointed instrument, unpleasant sensations of being pricked by sharp needles, or of small insects crawling over the body. You might experience sensations of itching, biting, intense cold. As soon as you discontinue the contemplation you may also feel that these painful sensations cease. When you resume contemplation you will have them again as soon as you gain in mindfulness. These painful sensations are not to be considered as something wrong. They are not manifestations of disease but are common factors always present in the body and are usually obscured when the mind is normally occupied with more conspicuous objects. When the mental faculties become keener you are more aware of these sensations. With the continued development of contemplation the time will come when you can overcome them and they will cease altogether. If you continue contemplation, firm in purpose, you will not come to any harm. Should you lose courage, become irresolute in contemplation and discontinue for some time, you may encounter these unpleasant sensations again and again as your contemplation proceeds. If you continue with determination you will most likely overcome these painful sensations and may never again experience them in the course of contemplation.

Should you intend to sway the body, then knowingly note intending. While in the act of swaying, swaying. When contemplating you may occasionally discover the body swaying back and forth. Do not be alarmed; neither be pleased nor wish to continue to sway. The swaying will cease if you keep the knowing mind on the action of swaying and continue to note swaying until the action ceases. If swaying increases in spite of your making a mental note of it, then lean against a wall or post or lie down for a while. Thereafter proceed with contemplation. Follow the same procedure if you find yourself shaking or trembling. When contemplation is developed you may sometimes feel a thrill or chill pass through the back or the entire body. This is a symptom of the feeling of intense interest, enthusiasm or rapture. It occurs naturally in the course of good contemplation. When your mind is fixed in contemplation you may be startled at the slightest sound. This takes place because you feel the effect of sensory impression more intensely while in a state of concentration.

If you are thirsty while contemplating, notice the feeling, thirsty. When you intend to stand, intending. Keep the mind intently on the act of standing up, and mentally note standing. When you look forward after standing up straight, note looking, seeing. Should you intend to walk forward, intending. When you begin to step forward, mentally note each step as walking, walking, or left, right. It is important for you to be aware of every moment in each step from the beginning to the end when you walk. Adhere to the same procedure when strolling or when taking walking exercise. Try to make a mental note of each step in two sections as follows: lifting, putting, lifting, putting. When you have obtained sufficient practice in this manner of walking, then try to make a mental note of each step in three sections; lifting, pushing, putting; or up, forward, down.

When you look at the tap or water-pot on arriving at the place where you are to take a drink, be sure to make a mental note, looking, seeing.

When you stop walking, stopping.

When you stretch out the hand, stretching.

When you touch the cup, touching.

When you take the cup, taking.

When dipping the cup into the water, dipping.

When bringing the cup to the lips, bringing.

When the cup touches the lips, touching.

When you swallow, swallowing.

When returning the cup, returning.

When withdrawing the hand, withdrawing.

When you bring down the hand, bringing.

When the hand touches the side of the body, touching.

If you intend to turn round, intending.

When you turn round, turning.

When you walk forward, walking.

On arriving at the place where you intend to stop, intending.

When you stop, stopping.

If you remain standing for some time continue the contemplation of rising and falling. But if you intend to sit down, note intending. When you go to sit down, walking. On arriving at the place where you will sit, arriving. When you turn to sit, turning. While in the act of sitting down, sitting. Sit down slowly, and keep the mind on the downward movement of the body. You must notice every movement in bringing the hands and legs into position. Then resume the practice of contemplating the abdominal movements.

Should you intend to lie down, note intending. Then proceed with the contemplation of every movement in the course of lying down: lifting, stretching, putting, touching, lying. Then take as the object of contemplation every movement in bringing the hands, legs and body into position. Perform these actions slowly. Thereafter, continue with noting rising and falling. Should pain, fatigue, itching, or any other sensation be felt, be sure to notice each of these sensations. Notice all feelings, thoughts, ideas, considerations, reflections; all movements of hands, legs, arms and body. If there is nothing in particular to note, put the mind on the rising and falling of the abdomen. When sleepy, make a mental note, sleepy. After you have gained sufficient concentration in contemplating you will be able to overcome drowsiness and you will feel refreshed as a result. Take up again the usual contemplation of the basic object. If you are unable to overcome the drowsy feeling, you must continue contemplating drowsiness until you fall asleep.

The state of sleep is the continuity of sub-consciousness. It is similar to the first state of rebirth consciousness and the last state of consciousness at the moment of death. This state of consciousness is feeble and therefore, unable to be aware of an object. When you awake, the continuity of sub-consciousness occurs regularly between moments of seeing, hearing, tasting, smelling, touching, and thinking. Because these occurrences are of brief duration they are not usually clear and therefore not noticeable. Continuity of sub consciousness remains during sleep – a fact which becomes obvious when you wake up; for it is in the state of wakefulness that thoughts and sense objects become distinct.

Contemplation should start at the moment you wake up. Since you are a beginner, it may not be possible yet for you to start contemplating at the very first moment of wakefulness. But you should start with it when you remember that you are to contemplate. For example, if on awakening you reflect on something, you should become aware of the fact and begin your contemplation by a mental note, reflecting. Then proceed with the contemplation of rising and falling. When getting up from the bed, mindfulness should be directed to every detail of the body’s activity. Each movement of the hands, legs and rump must be performed in complete awareness. Are you thinking of the time of day when awakening? If so, note thinking. Do you intend to get out of bed? If so, note intending. If you prepare to move the body into position for rising, note preparing. As you slowly rise, rising. Should you remain sitting for any length of time, revert to contemplating the abdominal movements.

Perform the acts of washing the face or taking a bath in due order and in complete awareness of every detailed movement; for instance, looking, seeing, stretching, holding, touching, feeling cold, rubbing. In the acts of dressing, making the bed, opening and closing doors and windows, handling objects, be occupied with every detail of these actions in sequence.

You must attend to the contemplation of every detail in the action of eating:

When you look at the food, looking, seeing.

When you arrange the food, arranging.

When you bring the food to the mouth, bringing.

When you bend the neck forwards, bending.

When the food touches the mouth, touching.

When placing the food in the mouth, placing.

When the mouth closes, closing.

When withdrawing the hand, withdrawing.

Should the hand touch the plate, touching.

When straightening the neck, straightening.

When in the act of chewing, chewing.

When you are aware of the taste, knowing.

When swallowing the food, swallowing.

While swallowing the food, should the food be felt touching the sides of the gullet, touching.

Perform contemplation in this manner each time you take a morsel of food until you finish your meal. In the beginning of the practice there will be many omissions. Never mind. Do not waver in your effort. You will make fewer omissions if you persist in your practice. When you reach an advanced stage of the practice you will also to be able to notice more details than those mentioned here.

Advancement in Contemplation

After having practised for a day and a night you may find your contemplation considerably improved. You may be able to prolong the basic exercise of noticing the abdominal movements. At this time you will notice that there is generally a break between the movements of rising and falling. If you are in the sitting posture, fill in this gap with a mental note of the fact of sitting in this way: rising, railing, sitting. When you make a mental note of sitting, keep your mind on the erect position of the upper body. When you are lying down you should proceed with full awareness as follows: rising, falling, lying. If you find this easy, continue with noticing these three sections. Should you notice that a pause occurs at the end of the rising as well as at the end of the falling movement, then continue in this manner: rising, sitting, falling, sitting. Or when lying down: rising, lying, falling, lying. Suppose you no longer find it easy to make a mental note of three or four objects in the above manner. Then revert to the initial procedure of noting only the two sections; rising and falling.

While engaged in the regular practise of contemplating bodily movements you need not be concerned with objects of seeing and hearing. As long as you are able to keep your mind on the abdominal movements of rising and falling it is assumed that the purpose of noticing the acts and objects of seeing is also served. However, you may intentionally look at an object; then simultaneously make a mental note, two or three times, seeing. Then return to the awareness of the abdominal movements. Suppose some person comes into your view. Make a mental note of seeing, two or three times and then resume attention to the rising and falling movements of the abdomen. Did you happen to hear the sound of a voice? Did you listen to it? If so make a mental note of hearing, listening and revert to rising and falling. But suppose you heard loud noises, such as the barking of dogs, loud talking or shouting. If so, immediately make a mental note two or three times, hearing, then return to your basic exercise. If you fail to note and dismiss such distinctive sounds as they occur, you may inadvertently fall into reflections about them instead of proceeding with intense attention to rising and falling, which may then become less distinct and clear. It is by such weakened attention that mind-defiling passions breed and multiply. If such reflections do occur, make a mental note reflecting, two or three times, then again take up the contemplation of rising and falling. Should you forget to make a mental note of body, leg or arm movements, then mentally noteforgetting, and resume your usual contemplation on abdominal movements. You may feel at times that breathing is slow or that the rising and falling movements are not clearly perceived. When this happens, and you are in the sitting position, simply move the attention to sitting, touching; or if you are lying down, to lying, touching. While contemplating touching, your mind should not be kept on the same part of the body but on different parts successively. There are several places of touch and at least six or seven should be contemplated. 4

Basic Exercise IV

Up to this point you have devoted quite some time to the training course. You might begin to feel lazy thinking that you have made inadequate progress. By no means give up. Simply note the fact, lazy. Before you gain sufficient strength in attention, concentration and insight, you may doubt the correctness or usefulness of this method of training. In such a circumstance turn to contemplation of the thought, doubtful. Do you anticipate or wish for good results? If so, make such thoughts the subject of your contemplation;anticipating, or wishing. Are you attempting to recall the manner in which the training was conducted up to this point? Yes? Then take up contemplation on recollecting. Are there occasions when you examine the object of contemplation in order to determine whether it is mind or matter? If so, then be aware of examining. Do you regret that there is no improvement in your contemplation? If so, attend to the feeling of regret. Conversely, are you happy that your contemplation is improving? If you are, then contemplate the feeling of beinghappy. This is the way in which you make a mental note of every item of mental behaviour as it occurs, and if there are no intervening thoughts or perceptions to note, you should revert to the contemplation of rising and falling. During a strict course of meditation, the time of practice is from the first moment you wake up until the last moment before you fall asleep. To reiterate, you must be constantly occupied either with the basic exercise or with mindful attention throughout the day and during those night hours when you are not asleep. There must be no relaxation. Upon reaching a certain stage of progress with contemplation you will not feel sleepy in spite of these prolonged hours of practise. On the contrary, you will be able to continue the contemplation day and night.

Summary

It has been emphasized during this brief outline of the training that you must contemplate on each mental occurrence, good or bad; on each bodily movement large or small; on every sensation (bodily or mental feeling) pleasant or unpleasant; and so on. If, during the course of training, occasions arise when there is nothing special to contemplate upon, be fully occupied with attention to the rising and falling of the abdomen. When you have to attend to any kind of activity that necessitates walking, then, in complete awareness, each step should be briefly noted as walking, walking or left, right. But when you are taking a walking exercise, contemplate on each step in three sections; up, forward, down. The student who thus dedicates himself or herself to the training day and night, will be able in not too long a time, to develop concentration to the initial stage of the fourth degree of insight (knowledge of arising and passing away) 5 {‘Taruna-udayabbaya-nana – On the degrees of insight knowledge see ‘The Progress of Insight’ by the Venerable Mahasi Sayadaw (Published by The Forest Heritage, Kandy, Sri Lanka) } and onward to higher stages of insight meditation (vipassana-bhavana).

( PART II )

PROGRESSIVE PRACTICE

When as mentioned above, by dint of diligent practice, mindfulness and concentration have improved, the meditator will notice the pair-wise occurrence of an object and the knowing of it, such as the rising and awareness of it, the falling and awareness of it, sitting and awareness of it, bending and awareness of it, stretching and awareness of it, lifting and awareness of it, putting down and awareness of it. Through concentration attention (mindfulness) he knows how to distinguish each bodily and mental process: “The rising movement is one process; the knowing of it is another.” He realises that each act of knowing has the nature of ‘going towards an object.’ Such a realisation refers to the characteristic function of the mind as inclining towards an object, or cognising an object. One should know that the more clearly a material object is noticed, the clearer becomes the mental process of knowing it. This fact is stated thus in the Visuddhimagga:

“For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the immaterial states that have that materiality as their object become plain of themselves too.” (‘The Path of Purification’, translated by Bhikkhu Nanamoli).

When the meditator comes to know the difference between a bodily process and a mental process, should he be a simple man, he would reflect from direct experience thus: “There is the rising and the knowing it; the falling and knowing it, and so on and so forth. There is nothing else besides them. The words ‘man’ or ‘woman’ refer to the same process; there is no ‘person’ or ‘soul’.” Should he be a well-informed man, he would reflect from direct knowledge of the difference between a material process as object and a mental process of knowing it, thus: “It is true that there are only body and mind. Besides them there none such entities as man or woman. While contemplating one notices a material process as object and a mental process of knowing it; and it is to that pair alone that the terms of conventional usage ‘being’, ‘person’ or ‘soul’, ‘man’ or ‘woman’ refer. But apart from that dual process there is no separate person or being, I or another, man or woman.” When such reflections occur, the meditator must note “reflecting, reflecting” and go on observing the rising of the abdomen, and its falling.

With further progress in meditation, to the conscious state of an intention is evident before a bodily movement occurs. To the meditator first notices that intention. Though also at to the start of his practice, he does notice “intending, intending” (for instance, to bend an arm), yet he cannot notice that state of consciousness distinctly. Now, at this more advanced stage, he clearly notices to the consciousness consisting of to the intention to bend. So he notices first to the conscious state of an intention to make a bodily movement; then he notices to the particular bodily movement. At to the beginning, because of omission to notice an intention, he thinks that bodily movement is quicker than to the mind knowing it. Now, at this advanced stage, mind appears to be to the forerunner. To the meditator readily notices the intention of bending, stretching, sitting, standing, going, and so on. He also clearly notices to the actual bending, stretching, etc. So he realises to the fact that mind knowing a bodily process is quicker than to the material process. He experiences directly that a bodily process takes place after a preceding intention. Again he knows from direct experience that to the intensity of heat or cold increases while he is noticing “hot, hot” or “cold, cold.” In contemplating regular and spontaneous bodily movements such as to the rising and falling of to the abdomen, he notices one after another continuously. He also notices to the arising in him of mental images such as to the Buddha, an arahat, as well as any kind of sensation that arises in his body (such as itch, ache, heat), with attention directed on to the particular spot where to the sensation occurs. One sensation has hardly disappeared, then another arises, and he notices them all accordingly. While noticing every object as it arises he is aware that a mental process of knowing depends on an object. Sometimes, to the rising and falling of to the abdomen is so faint that he finds nothing to notice. Then, it occurs to him that there can be no knowing without an object. When no noticing of to the rising and falling is possible one should be aware of sitting and touching or lying and touching. Touching is to be noticed alternatively. For example, after noticing “sitting,” notice to the touch sensation at to the right foot (caused by its contact with to the ground or seat). Then, after noticing “sitting,” notice to the touch sensation at to the left foot. In to the same manner, notice to the touch sensation at several places. Again, in noticing seeing, hearing, to the meditator comes to know clearly that seeing arises from to the contact of eye and visual object and hearing arises from to the contact of ear and sound.

Further he reflects: “Material processes of bending, stretching and so on, follow mental processes of intending to bend, stretch and so forth.” He goes on to reflect: “One’s body becomes hot or cold because of to the element of heat or cold; to the body exists on food and nourishment; consciousness arises because there are objects to notice: seeing arises through visual objects; hearing through sounds, and also because there are to the sense organs, eye, ear etc., as conditioning factors. Intention and noticing result from previous experiences; feelings (sensations) of all kinds are to the consequences of previous kamma in to the sense that material processes and mental processes take place ever since birth because of previous kamma. There is nobody to create this body and mind, and all that happens has causal factors.” Such reflections come to to the meditator while he is noticing any object as it arises. He does not stop doing so to take time to reflect. While noticing objects as they arise these reflections are so quick that they appear to be automatic. To the meditator, then, must note: “Reflecting, reflecting, recognising, recognising,” and continue noticing objects as usual. After having reflected that material processes and mental processes being noticed are conditioned by to the previous processes of to the same nature, to the meditator reflects further that body and mind in to the former existences were conditioned by to the preceding causes, that in to the following existences body and mind will result from to the same causes, and apart from this dual process there is no separate ‘being’ or ‘person’, only causes and effects taking place. Such reflections must also be noticed and then contemplation should go on as usual.7 Such reflections will be many in to the case of persons with a strong intellectual bent and less in to the case of those with no such bent. Be that as it may, energetic noticing must be made of all these reflections. Noticing them will result in their reduction to a minimum, allowing insight to progress unimpeded by an excess of such reflections. It should be taken for granted that a minimum of reflections will suffice here.

When concentration is practised in an intensive manner, to the meditator may experience almost unbearable sensations, such as itching, aches, heat, dullness and stiffness. If mindful noticing is stopped, such sensations will disappear. When noticing is resumed, they will reappear. Such sensations arise in consequence of to the body’s natural sensitivity and are not to the symptoms of a disease. If they are noticed with energetic concentration they fade away gradually.

Again, to the meditator sometimes sees images of all kinds as if seeing them with his own eyes; for example, to the Buddha comes into to the scene in glorious radiance; a procession of monks in to the sky; pagodas (dagobas) and images of to the Buddha; meeting with beloved ones; trees or woods, hills or mountains, gardens, buildings; finding oneself face to face with bloated dead bodies or skeletons; swelling of one’s body, covered with blood, falling into pieces and reduced to a mere skeleton, seeing in one’s body to the entrails and vital organs and even germs; seeing to the denizens of to the hells and heavens. These are nothing but creatures of one’s imagination sharpened by intense concentration. They are similar to what one comes across in dreams. They are not to be welcomed and enjoyed, nor need one be afraid of them. These objects seen in to the course of contemplation are not real; they are mere images or imaginations, whereas to the mind that sees those objects is a reality. But purely mental processes, unconnected with fivefold sense impressions, cannot easily be noticed with sufficient clarity and detail. Hence principal attention should be given to sense objects which can be noticed easily, and to those mental processes which arise in connection with sense perceptions. So whatever object appears, to the meditator should notice it, saying mentally, “seeing, seeing” until it disappears. It will either move away, fade away or break asunder. At to the outset, this will take several noticings, say about five to ten. But when insight develops, to the object will disappear after a couple of noticings. However, if to the meditator wishes to enjoy to the sight, or to look closely into to the matter, or gets scared of it, then it is likely to linger on. If to the object be induced deliberately, then through delight it will last a long time. So care must be taken not to think of or incline towards extraneous matters while one’s concentration is good. If such thoughts come in, they must be instantly noticed and dispelled. In to the case of some persons they experience no extraordinary objects or feelings and, while contemplating as usual, become lazy. They must notice this laziness thus: “lazy, lazy”, until they overcome it. At this stage, whether or not to the meditators come across extraordinary objects or feelings they know clearly to the initial, to the intermediate and to the final phases of every noticing. At to the beginning of to the practice, while noticing one object, they had to switch onto a different object that arose, but they did not notice clearly to the disappearance of to the previous object. Now, only after cognising to the disappearance of an object, they notice to the new object that arises. Thus they have a clear knowledge of to the initial, to the intermediate and to the final phases of to the object noticed.

At this stage when to the meditator becomes more practised he perceives in every act of noticing that an object appears suddenly and disappears instantly. His perception is so clear that he reflects thus: “All comes to an end; all disappears. Nothing is impermanent; it is truly impermanent.” His reflection is quite in line with what is stated in to the Commentary to to the Pali Text: “All is impermanent, in to the sense of destruction, non-existence after having been.” He reflects further, “It is through ignorance that we enjoy life. But in truth, there is nothing to enjoy. There is a continuous arising and disappearing by which we are harassed ever and anon. This is dreadful indeed. At any moment we may die and everything is sure to come to an end. This universal impermanence is truly frightful and terrible.” His reflection agrees with to the commentarial statement: “What is impermanent is painful, painful in to the sense of terror; painful because of oppression by rise and fall.” Again, experiencing severe pains he reflects thus: “All is pain, all is bad.” This reflection agrees with what to the Commentary states: “He looks on pain as a barb; as a boil; as a dart.” He further reflects: “This is a mass of suffering, suffering that is unavoidable. Arising and disappearing, it is worthless. One cannot stop its process. It is beyond one’s power. It takes its natural course.” This reflection is quite in agreement with to the Commentary: “What is painful is not self, not self in to the sense of having no core, because there is no exercising of power over it.” To the meditator must notice all these reflections and go on contemplating as usual.

Having thus seen to the three characteristics by direct experience, to the meditator, by inference from to the direct experience of to the objects noticed, comprehends all to the objects not yet noticed as being impermanent, subject to suffering, and without a self.

In respect of objects not personally experienced, he concludes: “They too are constituted in to the same way: impermanent, painful and without a self.” This is an inference from his present direct experience. Such a comprehension is not clear enough in to the case of one with less intellectual capacity or limited knowledge who pays no attention to a reflection but simply goes on noticing objects. But such a comprehension occurs often to one who yields to reflection, which, in some cases, may occur at every act of noticing. Such excessive reflecting, however, is an impediment to to the progress of insight. Even if no such reflections occur at this stage, comprehension will nevertheless become increasingly clear at to the higher stages. Hence, no attention should be given to reflections. While giving more attention to to the bare noticing of objects, to the meditator must, however, also notice these reflections if they occur, but he should not dwell on them. 8

After comprehending to the three characteristics, to the meditator no longer reflects but goes on with noticing those bodily and mental objects which present themselves continuously. Then at to the moment when to the five mental faculties, namely, faith, energy, mindfulness, concentration, and knowledge, are properly balanced, to the mental process of noticing accelerates as if it becomes uplifted, and to the bodily and mental processes to be noticed also arise much quicker. In a moment of in-breathing to the rising of to the abdomen presents itself in quick succession, and to the falling also becomes correspondingly quicker. Quick succession is also evident in to the process of bending and stretching. Slight movements are felt spreading all over to the body. In several cases, prickly sensations and itching appear in quick succession momentarily. By and large, these are feelings hard to bear. To the meditator cannot possibly keep pace with to the quick succession of varied experiences if he attempts to notice them by name. Noticing has here to be done in a general manner, but with mindfulness. At this stage one need not try to notice details of to the objects arising in quick succession, but one should notice them generally. If one wishes to name them, a collective designation will be sufficient. If one attempts to follow them in a detailed manner, one will get tired soon. To the important thing is to notice clearly and to comprehend what arises. At this stage, to the usual contemplation focused on a few selected objects should be set aside and mindful noticing should attend to every object that arises at to the six sense doors. Only when one is not keen on this sort of noticing, then one should revert to to the usual contemplation.

Bodily and mental processes are many times swifter than a wink of an eye or a flash of lightning. Yet, if the meditator goes on simply noticing these processes he can fully comprehend them as they happen. Then mindfulness becomes very strong. As a result, mindfulness seems as if plunging into an object that arises. The object too seems as if alighting on mindfulness. One comprehends each object clearly and singly. Therefore the meditator then believes: “Bodily and mental processes are very swift indeed. They are as fast as a machine or an engine. And yet, they all can be noticed and comprehended. Perhaps there is nothing more to know. What is to be known has been known.” He believes so because he knows by direct experience what he has not even dreamt of before.

Again, as a result of insight, a brilliant light will appear to the meditator. There arises also in him rapture, causing “goose flesh,” falling of tears, tremor in the limbs. It produces in him a subtle thrill and exhilaration. He feels as if on a swing. He even wonders whether he is just giddy. Then, there arises tranquility of mind and along with it appears mental agility. When sitting, lying, walking or standing, he feels quite at ease. Both body and mind are agile in functioning swiftly, they are pliant in being able to attend to any object desired; they are wieldy in being able to attend to an object for any length of time desired. One is free from stiffness, heat or pain. Insight penetrates objects with ease. Mind becomes sound and straight, and one wishes to avoid all evil. Through firm faith, mind is very bright. At times, when there is no object to be noticed, the mind remains tranquil for a long time. There arise in him thoughts like these: “Verily, the Buddha is omniscient. Truly, the body-and-mind process is impermanent, painful and without self.” While noticing objects he comprehends lucidly the three characteristics. He wishes to advise others to practice meditation. Free from sloth and torpor, his energy is neither lax nor tense. There also arises in him equanimity associated with insight. His happiness exceeds his former experiences. So he wishes to communicate his feelings and experiences to others. There arises further a subtle attachment of a calm nature that enjoys the insight associated with the brilliant light, mindfulness and rapture. He comes to believe it to be just the bliss of meditation.

The meditator should not reflect on these happenings. As each arises, he should notice them accordingly: “Brilliant light, faith, rapture, tranquility, happiness and so on.”9 When there is brightness, one should notice it as “bright,” until it disappears. Similar acts of noticing should be made in the other cases too. When brilliant light appears, at the beginning one tends to forget noticing and enjoys seeing the light. Even if the meditator applies mindful noticing to the light, it will be mixed with feelings of rapture and happiness, and it is likely to linger on. However, one later gets used to such phenomena and one will continue to notice them clearly until they disappear. Sometimes the light is so brilliant that one finds it difficult to make it vanish by the mere act of noticing it mindfully. Then one should cease to pay attention to it and turn energetically to the noticing of any object that arises in one’s body. The meditator should not ponder as to whether the light is still there. If he does so, he is likely to see it. If such a thought arises, he should disperse it by vigorously directing his attention to that very thought. While concentration is intense, not only a brilliant light but also several other extraordinary objects arise and may continue if one inclines to one or the other of them. If such inclination happens to arise, the meditator must notice it quickly. In some cases, even if there is no such inclination towards any object in particular, faint objects appear one after the other like a train of railway carriages. The meditator should then respond to such visual images simply by “seeing, seeing,” and each object will disappear. When the meditator’s insight becomes weaker, the objects may become more distinct. Then, each of them must be noticed until the whole train of objects disappears finally.

One must recognize the fact that cherishing an inclination towards such phenomena as a brilliant light, and being attached to them, is a wrong attitude. The correct response that is in conformity with the path of insight is to notice these objects mindfully and with detachment until they disappear.10 When the meditator continues to apply mindfulness to body-and-mind, his insight will grow in clarity. He will come to perceive more distinctly the arising and disappearing of the bodily and mental processes. He will come to know that each object arises at one place and on the very place it disappears. He will know that the previous occurrence is one thing and the succeeding occurrence is another. So, at every act of noticing, he comprehends the characteristics of impermanence, painfulness and egolessness. After thus contemplating for a considerable time, he may come to believe:

“This is surely the best that can be attained. It can’t be better.” He becomes so satisfied with his progress that he is likely to pause and relax. He should, however, not relax at this stage, but go ahead with his practice of noticing the bodily and mental processes continuously for a still longer time.”11

With the improvement of practice and when know ledge becomes more mature, the arising of the objects is no longer apparent to the meditator; he notices only their ceasing. They pass away swiftly. So also do the mental processes of noticing them. For instance, while noticing the rising of the abdomen, that movement vanishes in no time. And in the same manner vanishes the mental pro cess of noticing that movement. Thus it will be clearly known to the meditator that both the rising and the noticing vanish immediately, one after another. The same applies in the case of the falling of the abdomen, of sitting, bending or stretching of an arm or leg, stiffness in the limbs, and so on. The noticing of an object and the knowledge of its ceasing occur in quick succession. Some meditators perceive distinctly three phases: noticing an object, its ceasing, and the passing away of the conscious ness that cognizes that ceasing—all in quick succession. However, it is sufficient to know, in pair-wise sequence, the dissolution of an object and the passing away of the consciousness of noticing that dissolution.

When a meditator can clearly notice these pairs uninterruptedly, the particular features such as body, head, hand, leg are no longer apparent to him, and there appears to him the idea that everything is ceasing and vanishing. At this stage he is likely to feel that his contemplation is not up to the mark. But in fact, it is not so. Mind as a rule takes delight in dwelling on the sight of particular features and forms. Because of their absence, mind is wanting in satisfaction. As a matter of fact, it is the manifestation of the progress of insight. At the beginning, it is features that are clearly noticed first, but now their ceasing is noticed first, because of the progress. Only on repeated reflection, features appear again, but if they are not noticed the fact of dissolution reappears to remain. So one comes to know by direct experience the truth of the wise saying: “When a name or designation arises, a reality lies hidden; when a reality reveals itself, a name or designation disappears.

When the meditator notices the objects clearly, he thinks that his noticings are not close enough. In fact, the insight is so swift and clear that he comes to know even the momentary subconsciousness in between the processes of cognition. He intends to do something, for instance, bending or stretching an arm, and he readily notices that intention which thereby tends to fade away, with the result that he cannot bend or stretch for some time. In that event, he should switch his attention to contemplating the occurrences at one of the six sense doors.

If the meditator extends his contemplation over the whole body, as usual, beginning with the noticing of the rising and the falling of the abdomen, he will soon gain momentum, and then he should continue noticing touching and knowing, or seeing and knowing, or hearing and knowing and so on, as one or the other occurs. While so doing, if he feels that he is either restless or tired, then he should revert to noticing the rising and falling of the abdomen. After some time, when he gains momentum, he should notice any object that arises in the whole body.

When he can contemplate well in such a spread out manner, even if he does not notice an object with vigor, he knows what he hears fades away, what he sees dissolves in broken parts, with no continuation between them. This is seeing things as they really are. Some meditators do not see clearly what is happening because the vanishing is so swift that they feel their eyesight is getting poorer or they are giddy. It is not so. They are simply lacking the power of cognition to notice what happens before and after, with the result that they do not see the features or forms. At such a time, they should relax and stop contemplating. But the bodily- and mental processes continue to appear to them, and consciousness, of its own accord, continues to notice them. The meditator may decide to sleep, but he does not fall asleep; and yet he remains fit and alert. He need not worry about the loss of sleep, because on this account he will not feel unwell or fall ill. He should go ahead with noticing energetically and he will feel that his mind is quite capable to perceive the objects fully and clearly.

When engaged in noticing continuously both the dissolution of the objects and the act of knowing it, he reflects: “Even for the wink of an eye or a flash of lightning nothing lasts. One did not realize this before. As it ceased and vanished in the past so will it cease and vanish in the future.” One must notice such a reflection.’12 Besides, in the midst of contemplations, the meditator is likely to have an awareness of fearfulness. He reflects: “One enjoys life, not knowing the truth. Now that one knows the truth of continuous dissolution it is truly fearful. At every moment of dissolution one can die. The beginning of this life itself is fearful. So are the endless repetitions of the arisings. Fearful it is to feel that in the absence of real features and forms the arisings appear to be real. So are the efforts to arrest the changing phenomena for the sake of well-being and happiness. To be reborn is fearful in that it will be a recurrence of objects that are ceasing and vanishing always. Fearful indeed it is to be old, to die, to experience sorrow, lamentation, pain, grief and despair.” Such reflection should be noticed and then dismissed.

Then the meditator sees nothing to depend on and becomes as it were weakened in mind as well as in body. He is seized with dejection. He is no longer bright and spirited. But he should not despair. This condition of his is a sign of the progress of insight. It is nothing more than being unhappy at the awareness of fearfulness. He must notice such a reflection and as he continues to notice objects as they arise, one after another, this unhappy feeling will disappear soon. However, if he fails to contemplate for some time, then grief will assert itself and fear will overpower him: This kind of fear is not associated with insight. Therefore, care must be taken to pre vent the oncoming of such undesirable fear by energetic contemplation.’13

Again in the midst of noticing objects, he is likely to find faults, in this manner: “This body-and-mind process, being impermanent, is unsatisfactory. It was not a good thing to have been born. It is not good either to continue in existence. It is disappointing to see the appearance of. seemingly definite features and forms of objects while in fact they are not realities. It is in vain that one makes efforts to seek well-being and happiness. Birth is not desirable. Dreadful are old age, death, lamentation, pain, grief and despair.” A reflection of this nature must like wise be noticed.’14

Then, one tends to feel that body-and-mind as the object and the consciousness of noticing it are very crude, low or worthless. By noticing their arising and disappearing he gets sick of them. He might see his own body decaying and decomposing. He looks upon it as being very fragile.

At this stage, while the meditator is noticing all that arises in his body and mind he is getting disgusted with it. Although he cognizes clearly their dissolution by a series of good noticings he is no longer alert and bright. His contemplation is associated with disgust. So he becomes lazy to contemplate. But nevertheless he cannot refrain from contemplating. For example, it is like one who feels disgusted at every step when he has to walk on a muddy and dirty path and yet he cannot stop going. He cannot help but go on. At this time, he sees the human abode as being subject to the process of dissolution, and he does not relish the prospect of being reborn as a human being, man or woman, king or multimillionaire. He has the same feelings towards the celestial abodes.’15

When through this knowledge he feels disgusted with regard to every formation noticed, there will arise in him a desire to forsake these formations or be delivered from them.’16 Seeing, hearing, touching, reflecting, standing, sitting, bending, stretching, noticing—he wishes to get rid of them all. He should notice this wishing. He now longs for the liberation from bodily and mental processes. He reflects: “Every time I notice them, I am meeting with repetitions, which are all bad. I had better stop noticing them.” He should take notice of such a reflection.

Some meditators, when so reflecting, actually stop noticing the formations. Although they do so, the formations do not stop taking place, namely, rising, falling, bending, stretching. intending and so on. They go on as ever. Noticing of the distinct formations also continues. So, reflecting thus, he feels pleased: “Although I stop noticing the body-and-mind, formations are taking place all the same. They are arising, and consciousness of them is there, by itself. So liberation from them cannot be achieved by mere stopping to notice them. They cannot be forsaken in this way. Noticing them as usual, the three characteristics of life will be fully comprehended and then no heed being given to them, equanimity will be gained. The end of these formations, nibbana, will be realized. Peace and bliss will come.” So reflecting with delight, he continues to notice the formations. In the case of those meditators who are not capable of reflecting in this way, they continue their meditation once they become satisfied with the explanation of their teachers.

Soon after continuing meditation they gain momentum and at that time usually various painful feelings arise in some cases. This need not cause despair. It is only the manifestation of the characteristic inherent in this mass of suffering, as stated in the Commentary thus: “Seeing the five aggregates as painful, as a disease, a boil, as a dart, a calamity, an affliction, etc.” if such painful feelings are not experienced, one of the forty characteristics of impermanence, suffering or no-self 17 will be apparent at every noticing. Although the meditator is properly noticing he feels that he is not doing well. He thinks that the consciousness of noticing and the object noticed are not close enough. This is because he is too eager to comprehend fully the nature of the three characteristics. Not satisfied with his contemplation he changes his posture often. While sitting, he thinks he will do better walking. While walking he wants to resume sitting. After he has sat down he changes the position of his limbs. He wants to go to another place; he wants to lie down. Although he makes these changes he cannot remain long in one particular position. Again, he becomes restless. But he should not despair. All this happens because he has come to realize the true nature of the formations, and also because he has not yet acquired the “knowledge of equanimity about formations.” He is doing well and yet he feels otherwise. He should try to adhere to one posture, and he will find that he is comfortable in that posture. Continuing to notice the formations energetically, his mind will gradually become composed and bright. In the end his restless feelings will disappear totally.18

When the “knowledge of equanimity about formations” becomes mature, the mind will be very clear and able to notice the formations very lucidly. Noticing runs smoothly as if no effort is required. Subtle formations, too, are noticed without effort. The true characteristics of impermanence, pain and no-self are becoming evident without any reflection. Attention is directed to a particular spot at any part of the body wherever a sensation occurs, but the feeling of touch is as smooth as that of cotton. Sometimes, the objects to be noticed in the whole body are so many that noticing has to be accelerated. Both body and mind appear to be pulling upwards. The objects being noticed become sparse and one can notice them easily and calmly. Sometimes the bodily formations disappear altogether leaving only the mental formations. Then the meditator will experience within himself a feeling of rapture as if enjoying a shower of tiny particles of water. He is also suffused with serenity. He might also see brightness like a clear sky. These marked experiences, however, do not influence him excessively. He is not overjoyed. But he still enjoys them. He must notice this enjoyment. He must also notice rapture, serenity and bright light. If they do not vanish when being noticed, he should pay no heed to them and notice any other object that arises.

At this stage he becomes satisfied with the knowledge that there is no I, mine, he or his, and that only formations arise; formations only, are cognizing formations. He also finds delight in noticing the objects one after another. He is not tired of noticing the objects one after another. He is not tired of noticing them for a long time. He is free from painful feelings. So whatever posture he chooses he can retain it long. Either sitting or lying he can go on contemplating for two or three hours without experiencing any discomfort, spending his time tirelessly. Intending to contemplate for a while, he may go on for two or three hours. Even after that time his posture is as firm as before.

At times formations arise swiftly and he is noticing them well. Then he may become anxious as to what would happen to him. He should notice such an anxiety. He feels he is doing well. He should notice this feeling. He looks forward to the progress of insight. He should notice this anticipation. He should notice steadily whatever arises. He should not put forth a special effort nor relax. In some cases, because of the anxiety, joy, attachment or anticipation, noticing becomes lax and retrogressive. Some who think that the goal is very near contemplate with great energy. While doing so, noticing becomes lax and retrogression sets in. This happens because a restless mind cannot concentrate properly on formations. So when noticing is in good swing the meditator must go on steadily; that means he should neither relax nor put forth special effort. If he does go on steadily, he will rapidly gain insight into the end of all the formations and realize nibbana. In the case of some meditators, they may, at this stage, rise higher and again fall several times. They should not give way to despair but instead hold fast to determination. Heed must be paid also to noticing whatever arises at all the six sense doors. However, when noticing is going on smoothly and calmly, contemplation in such a spread out manner is not possible. So this manner of noticing should begin with the gaining of the momentum in contemplation until it becomes smooth and calm.

If the meditator begins either with the rising and falling of the abdomen or with any other bodily and mental object, he will find that he is gaining momentum. And then the noticing will go on of its own accord smoothly and calmly. It will appear to him that he is watching with ease the ceasing and vanishing of the formations in a clear manner. At this point, his mind is quite free from all the defilements. However pleasant and inviting an object may be, it is no longer so to him. Again, however loathsome an object may be, it is no longer so to him. He simply sees, hears, smells, tastes, feels a touch or cognizes. With six kinds of equanimity described in the Texts he notices all the formations. He is not even aware of the length of time he is engaged in contemplation. Nor does he reflect in any manner. But if he does not develop sufficient progress of insight to gain the “knowledge of the path and its fruition” (magga and phala) within two or three hours, concentration becomes slack and reflection sets in. On the other hand, if he is making good progress he may anticipate further advance. He will become so delighted with the result that he will experience a fall. Then he must dispel such an anticipation or reflection by directing hare noticing to it. A steady contemplation will achieve smooth progress again. But if sufficient strength of insight has not yet been achieved, concentration becomes slack again. In this way, some meditators progress and fall back several times. Those who are acquainted with the stages of the progress of insight by way of study (or by hearing about them) encounter such ups and downs. Hence it is not good for a pupil who meditates under the guidance of a teacher to get acquainted with these stages before meditation begins. But for the benefit of those who have to practice without the guidance of an experienced teacher, these stages have been indicated here.

In spite of such fluctuations in his progress the meditator must not allow himself to be overcome by disappointment or despair. He is now, as it were, at the threshold of magga and phala (the entry and the fruition of the stages of sainthood). As soon as the five faculties (indriya) of faith, energy, mindfulness, concentration and wisdom are developed in an even manner, he will soon reach magga and phala and realize nibbana.

HOW NIBBANA IS REALIZED

The ups and downs of insight knowledge occurring in the aforesaid manner are comparable to a bird let loose from a sea-going ship. In ancient times the captain of a sea-going ship, finding it difficult to know whether the ship was approaching land, released a bird that he had taken with him. The bird flies in all four directions to look for a shore. Whenever it cannot find any land, it comes back to the ship. As long as insight knowledge is not mature enough to grow into path and fruition knowledge and thereby attain to the realization of nibbana, it becomes lax and retarded, just as the bird returns to the ship. When the bird sees land, it flies on in that direction without returning to the ship. Similarly, when insight knowledge is mature, on having become keen, strong and lucid, it will understand one of the formations, at one of the six sense doors, as being impermanent or painful or without self. That act of noticing any one characteristic out of the three which has a higher degree of lucidity and strength in its perfect understanding, becomes faster and manifests itself three or four times in rapid succession. Immediately after the last consciousness in this series of accelerated noticing has ceased, magga and phala (path and fruition) arises, realizing nibbana, the cessation of all formations.

The acts of noticing are now more lucid than the previous ones immediately before the realization. After the last act of noticing, the cessation of the formations and realization of nibbana become manifest. That is why those who have realized nibbana would say:

The objects noticed and the consciousness noticing them cease altogether; or, the objects and the acts of noticing are cut off as a vine is cut by a knife; or, the objects and acts of noticing fall off as if one is relieved of a heavy load; or, the objects and acts of noticing break away as if something one is holding breaks asunder; or, the objects and acts of noticing are suddenly freed as if from a prison; or, the objects and acts of noticing are blown off as if a candle is suddenly extinguished; or, they disappear as if darkness is suddenly replaced by light; or, they are released as if freed from an embroilment; or, they sink as if in water, or abruptly stop as if a person running were stopped by a violent push; or, they cease altogether.

The duration of realizing the cessation of formations is, however, not long. It is so short that it lasts just for an instant of noticing. Then the meditator reviews what has occurred. He knows that the cessation of the material processes noticed and the mental processes noticing them is the realization of magga-phala-nibbana. Those who are well-informed know that the cessation of the formations is nibbana, and the realization of cessation and bliss is magga-phala. They would say inwardly: “I have now realized nibbana and have attained sotapatti maggaphala.” Such a clear knowledge is evident to one who has studied the scriptures or heard sermons on this subject.’19

Some meditators review defilements—those already abandoned and those remaining to be abandoned. After having reviewed in this way, they still continue the practice of noticing bodily and mental processes. While doing so, the bodily and mental processes, however, appear to be coarse. Both the arising and the passing away of the processes are clearly evident to the meditator. And yet the meditator now feels as if his noticing is lax and has regressed. As a matter of fact he has come back to the knowledge of arising and passing away. It is true, his noticing has become lax and regressed. Because he has come back to this stage, he is likely to see bright lights or shapes of objects. In some cases, this reversion results in unbalanced contemplation in that the objects noticed and acts of noticing do not go together. Some meditators experience slight pain for a while. By and large, the meditators notice that their mental processes are clear and bright. At this stage, the meditator feels that his mind is absolutely free from any encumbrance; he feels happily unhindered. In such a frame of mind he cannot notice the mental process, and even if he does so, he cannot notice it distinctly. He cannot think of any other thing either. He simply feels bright and blissful. When this feeling loses its vigor he can again notice the bodily and mental processes and know their arising and passing away clearly. After some time he reaches the stage where he can notice the formations smoothly and calmly. Then, if the insight knowledge is mature, he can again attain to the “knowledge of the cessation of the formations.” If the power of concentration is keen and firm, then such knowledge can repeat itself frequently. In these times, the object of the meditators is to attain to the knowledge of the first maggaphala, and consequently they regain that knowledge repeatedly. Thus far has been described the method of meditation, the progressive stages of insight knowledge and the. realization of sotapatti maggaphala.

One who has attained the knowledge of path and fruition is aware of the distinct change of his temperament and mental attitude and feels that his life has changed. His faith or trustful confidence in the three sacred gems becomes very strong and firm. Due to this strengthened faith he also gains in rapture and serenity. There arises in him a spontaneous upsurge of happiness. Because of these ecstatic experiences he cannot notice the objects in a distinct manner although he endeavors to do so right after the attainment of magga-phala. However, these experiences wane gradually after some hours or days, and he will then be able again to notice the formations distinctly. In some cases, the meditators, having attained magga-phala, feel relieved of a great burden, free and easy, and do not wish to go on contemplating. Their object, the attainment of magga-phala, has been achieved and their hearts’ content is understandable.

Fruition Knowledge (Phala-nana) If one who has attained magga-phala wishes to attain the knowledge of fruition (phala-nana) and nibbana once again, he must direct his mind towards that goal and again attend to noticing mindfully the bodily and mental processes. In the course of insight meditation it is but natural that “analytical knowledge of body and mind” appears first to a worldling (puthujjana) and “knowledge of arising and passing away” appears first to a noble person (ariya). Therefore, a meditator at this stage, conscious of the bodily and mental processes, will forthwith achieve the “knowledge of arising and passing away,” followed soon by the other progressive stages of insight, up to the “knowledge of equanimity about formations.” When this knowledge matures, the cessation of formations, nibbana, is reached with the resultant “knowledge of fruition.” This knowledge lasts just a moment to one who has not previously made a resolve on its duration; but it may sometimes last a little longer. But in the case of those who had made a prior resolve on its duration, the “know ledge of fruition” lasts longer, say the whole day or night, or as long as the time resolved, as stated in the Commentaries. Likewise, in these days, in the case of those immersed in concentration and insight, fruition lasts an hour, two hours, three hours, and so on. Fruition know ledge comes to an end only when the meditator wishes to terminate it. Nevertheless, during a period of fruition knowledge, lasting an hour or two, reflective moments sometimes arise, but they disappear after four or five noticings, and fruition knowledge recurs. In some cases, fruition knowledge lasts for several hours, without any interruption. While fruition knowledge lasts, conscious ness is absolutely set upon the cessation of formations known by the designation of nibbana. Nibbana is a dhamma entirely liberated from the bodily and mental process and all mundane notions. Therefore, during the experiencing of fruition knowledge there arises no awareness of one’s bodily and mental processes and of this world, nor of any other mundane sphere. One is absolutely free from the entire mundane sphere. One is absolutely free from all mundane knowledge and inclinations. There are around him all objects to see, hear, smell or touch, but he is not aware of them at all. His posture is firm. If bliss of fruition knowledge comes while he is sitting, his sitting posture remains firm, as firm as before, without bending or sagging. However, when the process of fruition knowledge comes to an end there arises at once in him the awareness of thoughts relating to the cessation of the formations or the objects of sight, hearing, etc. Then the normal contemplation returns or buoyant feeling or reflection. At the beginning the formations appear to him to be coarse and his noticings are not vigorous enough. But in the case of those who are strong in insight, their contemplation runs as smoothly as ever.

A note of warning may be given here. The meditator should make a prior resolve on the speedy entrance into fruition knowledge and the duration of it. He should not turn his attention to a resolve once he has started to notice the bodily and mental processes. Before the maturity of insight is achieved, while he is doing very well in noticing the formations, he may experience “goose flesh,” yawning, trembling and sobbing, and lose the momentum of contemplation. While the acts of noticing are gaining strength, he may look forward to the goal and thereby loosen the grip on his contemplation. But he should not think of anything else than his contemplation and if he does so unwittingly, he must notice the extraneous thought. Some attain to fruition knowledge only after several losses of the momentum in their acts of noticing. If one’s concentration is weak, then the entry into fruition knowledge is slow, and when it comes it does not last long. This is a description of the process of fruition knowledge.

Reviewing: Some of the meditators pass through the stages of the knowledge of fearfulness, misery, disgust, desire of deliverance and consequently have no clear view of them. So, one wishing to review them should review each of them for a fixed time. For example, for half an hour or one hour one should pay heed only to the arising and passing away of the objects, with a resolve on the knowledge of arising and passing away. During that period the knowledge of arising and passing away remains intact, and there will be no further progress of insight. However, when that period expires, knowledge of dissolution arises by itself. If it does not arise by itself, then heed must be given to dissolution with a resolve that knowledge of dissolution stays on for a certain length of time. During that period what has been resolved will occur. On the expiration of the time fixed, the next higher knowledge will arise by itself. If it does not, he should aspire to the knowledge of fearfulness associated with fearful objects. Then knowledge of fearfulness will come together with fearful objects. Then he should turn his attention to miserable objects and knowledge of misery will arise very soon. When the mind is directed to disgusting objects it will give rise to knowledge of disgust. Getting disgusted with every noticing, knowledge of disgust will set in. The next stage must then be thought of: knowledge of desire for deliverance. Seized with an ardent desire to be delivered from the formations, he should aspire to the relevant knowledge, and soon that knowledge will come, after some effort. When one inclines towards the next higher stage, one will experience pains, wish to change postures and become disturbed by a feeling of dissatisfaction, but will gain knowledge of reobservation. Then, the meditator must turn his mind to the knowledge of equanimity. The momentum of contemplation will go on until there arises smoothly the knowledge of reobservation. In this way, one will find that during the stipulated time, while one is noticing, the particular knowledge one aspires to arises and on its expiration the next higher knowledge arises as if it were a barometric rise. If a review of the above-mentioned knowledges is not yet satisfactory, it should be repeated until one is satisfied. To a very ardent meditator the progress is so very swift that he may reach the stage of knowledge of equanimity about formations in a few moments, as also the stage of fruition knowledge. One who is well matured in the practice can attain to fruition knowledge while walking or having a meal.

How to Attain to the Higher Paths (Maggas)

When the meditator gets full satisfaction from the exercises to attain speedily the fruition knowledge of the first path, as also to abide therein for a long time, he should strive to attain to a higher path. He must then make an ardent wish in this manner, having determined a definite period for striving: “During this period I do not wish to experience the fruition knowledge. May there be no recurrence of that knowledge! May I attain to the higher path, the path I have not yet attained! May I reach that goal!” With this ardent wish, he should, as usual, notice the bodily and mental processes. The advantage of the determination of a definite period is that he can easily attain again the fruition knowledge of the path already acquired, if he so wishes. If no such time limit is made, and one goes on striving to attain to the higher path, then it will no longer be possible for him to attain again the fruition knowledge of the lower path. In that event, if one finds that he cannot as yet attain to the higher path nor go back to the fruition knowledge of the lower path, he will be disturbed by a feeling of dissatisfaction and disappointment. The advantage of abandoning the wish for re-attaining the already attained fruition knowledge is the nonattainment of the knowledge during the particular period, and if there is maturity of insight, one can attain to the higher path. If the wish is not fully abandoned, then the previous fruition knowledge may set in again. Therefore, full abandonment of the wish is called for during the definite period. When one begins the contemplation with a view to attaining the higher path, the progress of insight will begin with knowledge of arising and passing away. Then the progress of insight is not similar to that one makes while striving for the recurrence of fruition knowledge, but the same as the progress one makes in practicing contemplation for the lower path. Brilliant light or shapes may appear as in the case of the earlier stage of knowledge of arising and passing away. One may experience pain. Distinct arising and passing away of the bodily and mental processes occurs. Although it does not take long to regain the “knowledge of equanimity about formations” while one is contemplating for the recurrence of fruition knowledge, now if insight does not mature one will have to remain long at the stages of lower knowledges. However, no difficulty will confront the meditator as in the case of his contemplation for the lower path. It is possible that he may attain to one knowledge after another up to “knowledge of equanimity about formations” in a day’s time. The mental process of knowledge is much more lucid, distinct and broad. Much keener are his experiences of fearfulness, misery, disgust, desire for deliverance from the ills of the mundane spheres. Formerly, although it was possible to attain fruition knowledge four or five times in an hour, now, if insight is not yet mature for the higher path, “knowledge of equanimity about formations” goes on. Possibly it may last from a day to months or years. On the maturity of insight, distinct noticings of the formations having appeared, the realization of the cessation of the formations comes with the attainment of the higher path and fruition. Then will come to him the “knowledge of reviewing.” He will later return to the stage of “knowledge of arising and passing away” with a very clear mental process. This is the description of the progress of insight leading to the attainment of sakadagami magga, the path of the once-returner.

Again, if one ardently wishes to attain to the third path, anagami magga, one must again decide on a definite period during which one abandons fully the desire for returning to the fruition knowledge of the previous path. Then one resolves thus: “May only the progress of insight relating to the higher path come. May I attain the higher path and fruition.” And he must begin contemplating on body and mind as usual. He begins with “knowledge of arising and passing away,” but soon he will attain the higher knowledges one after the other up to “knowledge of equanimity about formations.” If insight is not yet mature, then that knowledge will linger on. When it matures, then it will reach the cessation of formations and with it the knowledge of the third path and fruition. This is the description of the attainment of the third path and fruition, of the anagami or nonreturner.

One who aspires to the fourth and final path and fruition, that of sainthood (arahatta magga and phala), must fix a period and give up all desire to re-attain to the fruition-knowledge of the third path. Then he must begin to contemplate the bodily and mental processes as usual. This is the only way, as stated in the Satipatthana Sutta. Beginning with “knowledge of arising and passing away,” soon “knowledge of equanimity about formations” will be attained. If insight is not yet mature, it will tarry. When it does mature, then the meditator will attain to the cessation of formations with the realization of the final arahatta magga.

In the foregoing paragraphs, the words to the effect that the progress of insight will end up in the realization of the knowledge of the paths and fruitions (magga phala-nana) refer only to those who have gained maturity in the fulfillment of paramitas (perfections). Those who have not yet developed paramitas fully will come to a standstill at the “knowledge of equanimity about formations.” An important point to be noted is that, although the person who has attained the first path is likely to attain the second path soon with comparative ease, he will find it difficult to reach the third path for a long time. The reason is that both of the attainers of the first path and the second path are well practiced in the observance of virtue (sila) or, in other words, they are the paragons of virtue. In the case of the attainer of the third path, he must have also fully developed concentration (samadhi) Therefore, he is not able to attain the third path easily in that he has to strive hard to develop concentration. Be that as it may, without utmost effort to develop one’s powers, nobody can possibly know whether he is able to attain this path or that path. in some cases, the attainment of a path comes only after a long time, and because one has to strive that long it must not be assumed that one has not yet fully developed paramitas. Again, the present effort can lead to the fulfillment of paramitas, getting nearer to maturity. So, one should not waste one’s time by weighing in his mind the matter of one’s having the paramitas or not.

The meditator should bear in mind the following undeniable point and put forth utmost effort to achieve his aspiration.

Even the development of paramitas is not possible with out effort. Granted that one has fully developed paramitas, he cannot possibly attain any path without effort. Such a person can attain a path easily and speedily if he puts forth effort. If he has developed paramitas to an appreciable extent, his effort will lead to its maturity and consequently he can attain the path he aspires to. At the least, he has sown potent seeds for the harvest of a path in the next existence.

Advice

In these times those who are most ardent and keen to work for their own deliverance from the ills of the world and the attainment of magga-phala-nibbana, which is the highest goal of vipassana! (insight) meditation, they will be well advised to practice by the aforesaid way the contemplations of body, feeling, consciousness and mental objects, called otherwise satipatthana meditation. It is, in fact, a “must” for them.

A Special Note

The technique of insight meditation outlined in this treatise is quite sufficient for persons of fair intelligence. Such persons, having read it, should practice these contemplations with firm faith, keen desire and great diligence, in a methodical manner, and they can be sure of progress. It must, however, be pointed out that the details of the experiences and the progressive stages of insight gone through by meditators cannot possibly be described in full in this short treatise. There still remains much that is worthy of description. On the other hand, what has been described here is not experienced in toto by every meditator. There are bound to be differences according to one’s capabilities and paramitas. Again, one’s faith, desire and diligence do not remain constant always. Furthermore, a meditator, having no instructor and being entirely dependent on book knowledge, will be as cautious and hesitant as a traveler who has never been on a particular journey. Therefore, it is obviously not very easy for such a person to attain the paths, fruitions and nibbana (magga-phala-nibbana) if he goes on striving without a teacher to guide and encourage him. This being so, one who is really keen to meditate until he attains his goal, magga-phala-nibbana, must find out a teacher who is fully qualified by his own attainments to guide him all along the way from, the lowest stage of insight to the highest knowledges of path, fruition and reviewing. This advice is quite in accord with what is stated in the Nidana Vagga, Samyutta Nikaya: “A teacher should be sought for knowledge about decay and death as it really is.” Should anybody be obsessed with pride—”I am an extra ordinary man. Why should I learn from anyone?”—he will be well advised to do away with such pride, as Potthila Mahathera did.

In the course of contemplation, bearing in mind the following advice of the Buddha, one should go all out to win the goal.

No slacker nor the man of puny strength

May win nibbana, freedom from all ill.

And this young brother, yea, this peerless man

Bears the last burden, Mara’s conqueror.

(The Book of Kindred Sayings)

Fundamental of Vipassana

By Mahasi Sayadaw

Translated by Maung Tha Noe

A Word from the Translator

“The Fundamentals of Vipassana Meditation” is a series of lectures delivered by the VenerableMahasi Sayadaw during the New Year Holidays of the Burmese Era 1320 (1959). The lectures first appeared in book form in 1961, and have ever since enjoyed such popularity with the readers that they have run into several editions. This is their first English translation.

As the reader will see in the following pages, the lectures were addressed to lay listeners — people to whom the subtle points of Vipassana practice were totally new. As such, the Sayadaw took great pains to make his language plain, easy, direct and to the point. He led his listeners, stage by simple stage, from such basic facets as differentiation between calm and insight meditations to such intricate aspects of the Dhamma as reality and concept, process of consciousness and thought-moments, stages of progress in mind development and realization of Nibbana. The listener — or the reader in our case — begins with the very first lesson: what insight is and how it is developed. He is then instructed how to begin his work, how to progress, how to be on his guard against pitfalls in the course of his training and, most important of all, how to know when he “knows. “ He is thrilled, encouraged, and made to feel as if he were already on the path to bliss. Buddhism is a practical religion, a creed to live by — not just another system of metaphysical philosophy as most outsiders are wont to imagine it to be. It examines the ills of this sentient life, discovers their cause, prescribes the removal of the cause, and points the Way to the release from all suffering. Anyone desirous of liberation can walk along the Way. But he must make the effort to step and walk. No one will pick him up and offer him a free ride to Peace Eternal.

You yourselves must make the effort.

Buddhas only point the way.

Those who have entered the Path and

who meditate will be freed from

the fetters of illusion.

(Dhammapada, 276.)

 

What then is the Way to liberation? The Buddha himself tells us in Satipatthana Sutta that there is but One Way — the Way of establishing mindfulness.It is this establishing of mindfulness that serves as the cornerstone of the whole system of insight meditation expounded and popularized by the Ven. Mahasi Sayadaw for over half a century.

Here one must not forget the fact that preaching Vipassana is quite unlike the preaching of any other aspect of the Buddha’s teaching, say, its moral or metaphysical portions. This most scholars versed in the scriptures can do. But Vipassana is something which only experience can convince. The Buddha himself (or, more correctly, the Bodhisatta) searched for the Way, found it, traversed it himself, and only then did he teach it to beings from his experience.

“Even so have I, monks, seen an ancient way, anancient road followed by the wholly Awakened Ones of olden times… Along that have I gone, and the matters that I have come to know fully as I was going along it I have told to the monks, nuns, men and women lay followers…”

(S.i,1O5.)

The Ven. Mahasi Sayadaw, on his part, took up the Way pointed out to all of us by the Buddha, realized the Dhamma, and then spoke to his disciples from his experience. They, too, have realized the Dhamma. About this the Sayadaw says in his lectures,

“Here in the audience are lots of meditators who have come to this stage of knowledge. I am not speaking from my own experience alone. No, not even from the experience of forty or fifty disciples of mine. There are hundreds of them.”

One attribute of the Buddha’s Dhamma is that “it is a come-and-see thing (ehipassiko).” Millions came and saw it well over 2500 years ago. And today hundreds of thousands have come and seen it, and hundreds of thousands more will follow them, as we can see in the meditation centres the world over. It only remains to the aspirant after liberation to awake and join the multitude in their march. This book sets out the plan of the Way that lies ahead of him. It is, as the noted scholar in the foreword to the Burmese edition remarks, not the kind of book one reads for reading’s sake. It is to be his guide as he ventures from one stage of higher wisdom to another.

In translating this book, I have tried to reproduce in English all that the Sayadaw has to say in his Burmese lectures. But I have not attempted a literal translation. Nor have I turned out an abridged, free version. I have avoided repetitions so characteristic of spoken language, and have left untranslated all the mnemonic verses that accompany the revered Sayadaw’s lectures. Excepting these, I have kept the word of the Sayadaw intact, and every effort has been made to retain his simple, straightforward and lucid style.

For translation of the Pali texts quoted by the Sayadaw in his work, I have relied mostly on such noted scholars as Dr. Rhys. Davids, F. L. Woodward, I. B. Homer, Nyanatiloka, Nyanamoli and Pe Maung Tin, with modifications here and there. I must record my indebtedness to them.

Maung Tha Noe

Rangoon, 3 March 1981.

Introductory

Today insight meditation needs no special introduction. Everybody is saying that it is good. The contrary was the case twenty years ago. People thought insight meditation was meant for monks and recluses and not for them. When we began preaching insight meditation, we had had a hard time doing so. The situation has changed now. Today people keep asking us to lecture on insight. But when we begin telling them the simple facts of insight meditation, they seem unable to appreciate them. Some even rise and go away. One should not blame them. They have had no grounding in meditation to understand anything.

Some think calm is insight. Some talk of insight meditation as nothing different from calm meditation. The insight meditation as preached by some people, though high-sounding in language, proves just impossible in practice. Their listeners are left in confusion. For the benefit of such people, we will talk about the elements of insight meditation.

Calm and Insight

What do we meditate on? How do we develop insight? This is a very important question.

There are two kinds of meditation: meditating to develop calm and meditating to develop insight. Meditating on the ten devices only gives rise to calm, not insight. Meditating on the ten foul things (a swollen corpse, for example), too, only gives rise to calm, not insight. The ten recollections, like remembering the Buddha, the Law and others, too, can develop calm and not insight. Meditating on the thirty-two parts of the body like hair, nails, teeth, skin — these too, are not insight. They develop only concentration.

Mindfulness as to respiration is also concentration-developing. But one can develop insight from it. Visuddhi-Magga, however, includes it in the concentration subjects and so we will call it as such here.

Then there are the four divine states, love, pity, sympathetic joy, and equanimity, and four formless states leading to formless jhanas. Then, there is the meditation on the loathsomeness of food. All these are subjects for concentration meditation.

When you meditate on the four elements inside your body, it is called the analysis of the four elements. Although this is a concentration meditation, it helps develop insight as well.

All these forty subjects of meditation are subjects for developing concentration. Only respiration and analysis of elements have to do with insight. The others will not give rise to insight. If you want insight, you will have to work further.

To come back to our question, how do we develop insight? The answer is: we develop insight by meditating on the five aggregates of grasping. The mental and material qualities inside beings are aggregates of grasping. They may be grasped with delight by craving in which case it is called “grasping of the sense objects” — or they may be grasped wrongly by wrong views — in which case it is called “grasping through wrong views.” You have to meditate on them and see them as they really are. If you don’t, you will grasp them with craving and wrong views. Once you see them as they are, you no longer grasp them. In this way you develop insight. We will discuss the five aggregates of grasping in detail.

Aggregates

The five aggregates of grasping are matter or form, feelings, perception, volitional activities and consciousness. What are they? They are the things you experience all the time. You do not have to go anywhere else to find them. They are in you. When you see, they are there in the seeing. When you hear, they are there in the hearing. When you smell, taste, touch, or think, they are there in the smelling, tasting, touching or thinking. When you bend, stretch or move your limbs, the aggregates are there in the bending, stretching or moving. Only you do not know them to be aggregates. It is because you have not meditated on them and so do not know them as they really are. Not knowing them as they are, you grasp them with craving and wrong view.

What happens when you bend? It begins with the intention to bend. Then come the forms of bending one by one. Now in the intention to bend there are the four mental aggregates. The mind that intends to bend is the cons-ciousness. When you think of bending and then bend, you may feel happy, or unhappy, or neither happy nor unhappy, doing so. If you bend with happiness, there is pleasant feeling. If you bend with unhappiness or anger, there is unpleasant feeling. If you bend with neither happiness nor unhappiness, there is neutral feeling. So, when you think of bending, there is the “feeling” aggregate. Then, there is perception, the aggregate that recognizes the bending. Then there is the mental state that urges you to bend. It seems as though it were saying “Bend! Bend!” It is the volitional activities. Thus, in the intention to bend you have feelings, perception, volitional activities and consciousness — all four mental aggregates. The movement of bending is matter or form. It is the material aggregate. So, the intention to bend and the bending together make up the five aggregates.

Thus, in one bending of the arm, there are the five aggregates. You move once and the five aggregates come up. You move again and there are more of the five aggregates. Every move calls up the five aggregates. If you have not meditated on them rightly and have not known them rightly, what happens we need not tell you. You know for yourselves.

Well, you think “I intend to bend” and “I bend”, don’t you? Everybody does. Ask the children, they will give the same answer. Ask adults who can’t read and write, the same answer. Ask someone who can read, the same answer still if he will say what he has in his mind. But, because he is well-read, he may invent answers to suit the scriptures and say “Mind and matter.” It is not what he knows for himself. Only inventions to suit the scriptures. In his heart of hearts he is thinking: “It is I who intend to bend. It is I who bend. It is I who intend to move. It is I who move.” He also thinks: “This I have been before, am now, and will be in the future. I exist for ever.” This thinking is called the notion of permanence. Nobody thinks, “This intention to bend exists only now.” Ordinary people always think, “This mind existed before. The same that have existed before am now thinking of bending.” They also think, “This thinking I exist now and will go on existing.”

When you bend or move the limbs, you think: “It is the same limbs that have existed that are moving now. It is the same I that have existed that am moving now.” After moving you again think, “These limbs, this I, always exist.” It never occurs to you that they pass away. This, too, is the notion of permanence. It is clinging to what is impermanent as permanent, clinging to what is no personality, no ego, as personality, as ego.

Then, as you have bent or stretched to your desire, you think it is very nice. For example, as you feel stiffness in the arm, you move or rearrange it and the stiffness is gone. You feel comfortable. You think it is very nice. You think it is happiness. Dancers and amateur dancers bend and stretch as they dance and think it is very nice to do so. They delight in it and are pleased with themselves. When you converse among yourselves you often shake your hands and heads and are pleased. You think it is happiness. When something you are doing meets with success, again you think it is good, it is happiness. This is how you delight through craving and cling to things. What is impermanent you take to be permanent and delight in. What is not happiness, not personality, but just aggregates of mind and matter, you take to be happiness, or personality, and delight in. You delight in them and cling to them. You mistake them for self or ego and cling to them, too.

So, when you bend, stretch or move your limbs, the thinking “I will bend” is aggregate of grasping. The bending is the aggregate of grasping. The thinking “I will stretch” is the aggregate of grasping. The stretching is the aggregate of grasping. The thinking “I will move” is the aggregate of grasping. The moving is the aggregate of grasping. When we speak of aggregates of grasping to be meditated on, we mean just these things.

The same thing happens in seeing, hearing, etc. When you see, the seat of seeing, the eye, is manifest. So is the object seen. Both are material things. They cannot cognize. But if one fails to meditate while seeing, one grasps them. One thinks the whole body with the eye is permanent, happy, self, and grasps it. One thinks the whole material world with the object seen is permanent, beautiful, good, happy, and. self, and grasps it. So the form eye and the form visible object are aggregates of grasping.

And when you see, the “seeing” is manifest, too. It is the four mental aggregates. The mere awareness of seeing is the aggregate consciousness. Pleasure or displeasure at seeing is the aggregate feeling. What perceives the object seen is the aggregate perception. What brings the attention to see is the aggregate volitional activities. They constitute the four mental aggregates. If one fails to meditate while seeing, one is inclined to think that seeing “has existed before, and exists now.” Or, as one sees good things, one may think “seeing is good.” So thinking, one goes after good and strange things to enjoy seeing. One goes to watch plays and films at the expense of money, sleep and health because one thinks it is good to do so. If one does not think it is good, one will not go to waste money or impair one’s health. To think that what sees or enjoys is “I”, “I am enjoying”, is to grasp with craving and wrong view. Because they grasp, the mind and matter that manifest themselves in seeing are said to be aggregates of grasping.

You grasp in the same way in hearing, smelling, tasting, touching or thinking. You grasp all the more to the mind that thinks, imagines and reflects as being the “I”, the ego. So, the five aggregates of grasping are none other than the mental-material things that manifest themselves at the six doors whenever one sees, hears, feels or perceives. You must try to see these aggregates as they are. To meditate on them and see them as they are — that is insight knowledge.

Knowledge and Freedom

“Insight meditation is meditating on the five aggregates of grasping.” This is in accordance with the teachings of the Buddha. The teachings of the Buddha are called suttas, which means “thread.” When a carpenter is about to plane down or saw off a piece of timber he draws a straight line using a thread. In the same way when we want to live the holy life we use the “thread” or sutta to draw straight lines in our actions. The Buddha has given us lines or instructions on how to train in morality, develop concentration and make become wisdom. You cannot go out of the line and speak or act as you please. Regarding the meditation of the five aggregates, here are a few excerpts from the suttas:

“Material shape, monks, is impermanent. What is impermanent, that is suffering. What is suffering, that is not the self. What is not self, that is not mine, that am I not, this is not my self. As it really comes to be, one should discern it thus by right wisdom.” — Samyutta Nikaya ii 19

You must meditate so that you will realize this impermanent, suffering, not-self material form is really impermanent, dreadfully suffering, and without a self or ego. You should meditate likewise on feelings, perception, activities, and consciousness.

What is the use of looking upon these aggregates as impermanent, suffering and not-self?

The Buddha tells us:

“So seeing all these things, the instructed disciple of the Aryans disregards material shape, disregards feeling.” — Samyutta Nikaya iii 68

He who realizes the impermanent, suffering, not-self nature of the five aggregates is wearied of material form as he is of feelings, perception, activities and consciousness.

“By disregarding he is passionless.”

That is to say, he has reached the Ariyan Path.

“Through passionlessness, he is freed.”

Once he has reached the Ariyan path of passionlessness, he has arrived at the four fruitions of freedom from the defilements, too.

“In freedom the knowledge comes to be ‘I am freed.’ “

When you are freed, you know for yourself that you are so. In other words, when you have become an arahat in whom the defilements are extinguished, you know you have become one.

All these excerpts are from Yad anicca Sutta and there are numerous suttas of this kind. The whole Khandhavagga Samyutta is a collection of them. Two suttas are especially noteworthy: Silavanta Sutta and Sutavanta Sutta. In both suttas the venerable Maha Kotthika puts some questions to the venerable Sariputta, who gives very brief but vivid answers. Maha Kotthika asks:

“What things, friend Sariputta, should be attended to thoroughly by a monk of moral habit?”

Note the attribute “of moral habit” in this question. If you want to practise insight meditation with a view to attaining the Path and Fruition and Nirvana, the least qualification you need is to be of moral habit. If you don ‘t even have moral habit, you can’t hope for the higher conditions of concentration and wisdom. The Venerable. Sariputta answers:

“The five grasping aggregates, friend Kotthika, are the things which should be thoroughly attended to by a monk of moral habit, as being impermanent, suffering, as a disease, as a boil, as a dart, as pain, as illness, as alien, as decay, as void, as not-self.”

What is the good of meditating like that? In answer the Venerable Sariputta goes on,

“Indeed, friend, it is possible for a monk of moral habit so thoroughly attending to these five aggregates of grasping” to realize the fruits of stream-winning.

So, if you want to be a stream winner and never to be reborn in the four lower states, you have to meditate on the five aggregates to realize their impermanence, suffering, and not-self nature. But that is not all. You can become an Arahat, too. The venerable Kotthika goes on to ask,

“What things, friend Sariputta, should be attended to thoroughly by a monk who is a Stream-winner?”

The Venerable Sariputta answers that it is the same five aggregates of grasping that should be thoroughly attended to by a stream-winner, as impermanent, suffering, not-self. The result? He moves on to Once-returning. What does Once-returner meditate on? Again the same five aggregates of grasping. He then becomes a Non-returner. What does the Non-returner meditate on? The five aggregates again. Now he becomes an Arahat. What does the Arahat meditate on? The five aggregates again. From this it is clear that the five aggregates are the things one has to meditate on even when one has become an Arahat.

What good is it to the Arahat by meditating so? Will he become a silent Buddha? Or, a supreme Buddha? No, neither. He will end his round of rebirths as an Arahat and enter Nirvana. The Arahat has no defilement left unremoved or uncalmed yet. All the defilements have been removed and calmed. So, he has nothing to develop in order to remove the defilements left unremoved or to calm those left uncalmed. Neither has he any moral habit, con-centration or wisdom yet to perfect. All the moral habits, concentration and wisdom that ought to be perfected have been perfected in him. So, he has no need to work for the perfection of what ought to be perfected, nor has he any need to increase those already perfected. The insight practice brings no such benefits to the Arahat.

One of the benefits the Arahat receives by meditating on the five aggregates is the happy condition in this world. Notwithstanding his being an Arahat, if he remains without meditation, disquiet and discomfort keep coming up at the six sense-doors, now here, now there. Here, disquiet does not mean mental distress. As the sense-objects keep coming up despite himself, he finds no peace of mind. That is all. Not to speak of Arahats, our meditators of today feel ill at ease to meet with the sense-objects, eager though they are on insight. As they return home from the meditation centre, they see this thing, hear that thing, get engaged in such and such business talks, and there is no peace at all. So they come back to the centre. To some, however, the disquiet does not last very long. Just four, five or ten days. Very soon the homely spirit gets the better of them and they are happy with their home life and set to household cares again. The arahat never returns to his old habits. If he meets with various sense-objects without meditation, only disquiet results. Only when he is absorbed in insight meditation does he find peace of mind. Thus meditating on the five grasping aggregates brings to the Arahat a happy condition in this world.

Again, as he lives in earnest meditation, mindfulness and comprehension of the impermanence, suffering and not-self keep rising in him. This is another benefit. The Arahat in whom mindfulness and comprehension keep rising is said to be in a chronic state of life. Such a one can enjoy the attainment to fruition at any time and for as long as he desires. For these two benefits — a happy condition in this world and mindfulness-comprehension — the Arahat lives in meditation.

The above are the answers given by the venerable Sariputta in Silavanta Sutta. The same answers are found inSutavanta Sutta too. The only difference is in the terms silavanta, “of moral habit” or “virtuous”, and sutavanta,“instructed” or “well informed.” All the other words are the same. Based on these two suttas and other suttas on the aggregate the dictum has been formulated: Insight knowledge comes from meditating on the five aggregates of grasping.

Now to come back to the grasping that rises through the six sense-doors.

When people see, they think of themselves or others as being permanent, as having existed before, as existing now, as going to exist in future, as existing always. They think of them as being happy, good, or beautiful. They think of them as being living entities. They think likewise when they hear, smell, taste or touch. This “touch” is widespread all over the body — wherever there is flesh and blood.

And wherever touch arises, there arises grasping. The bending, stretching, or moving of the limbs mentioned earlier are all instances of touch. So are the tense movements of rising and falling in the abdomen. We will come to this in detail later.

When one thinks or imagines, one thinks, “The I that have existed before is now thinking. Thinking, I go on existing,” and so one thinks of oneself as being permanent, as an ego. One also thinks the thinking or imagining as being enjoyable, as being very nice. One thinks it is happiness.

If told that the thinking will disappear, he cannot accept it. He is not pleased. This is because he is clinging to it.

In this way one clings to whatever comes through the six sense doors, as being permanent, as being happy, as ego, as self. One delights with craving and clings to it. One mistakes with wrong view and clings to it.

You have to meditate on the five aggregates that can cling or grasp.

The Right Method

When you meditate, you have to meditate with method. Only the right method can bring about insight. If you look upon things as being permanent, how can there be insight? If you look upon them as being happy, beautiful, as soul, as ego, how can there be insight?

Mind and matter are impermanent things. These impermanent things you have to meditate on to see them as they really are, as being impermanent. They rise and pass away and keep on oppressing you, so they are dreadful, they are sufferings. You have to meditate to see them as they are, as sufferings. They are processes lacking in a personality, a soul, a self. You have to meditate to see that there is no personality, no soul, no self. You must try to see them as they really are.

So, every time you see, hear, touch or perceive, you must try to see the mental and material processes that rise through the six sense doors as they really are. When you see, the seeing is real. This you must note seeing, seeing.In the same way when you hear, note hearing. When you smell, note smelling. When you taste, note tasting. When you touch, note touching. Tiredness, hotness, aches, and such unbearable and unpleasant sensations arise from contact too. Observe them: tiredness, hot, pain, and so on. Thoughts, ideas, may also turn up. Note them:thinking, imagining, pleasure, delight, as they arise.

But to the novice it is hard to observe all that come up through the six sense doors. He must begin with just a few.

You meditate like this. When you breathe in and out, the way the abdomen moves rising and falling is especially conspicuous. You begin observing this move-ment. The movement of rising you observe as rising. The movement of falling you observe as falling. This observation of rising and falling is void of the lingo of the scriptures. People who are not used to meditational practice speak of it in contempt: “This rising and falling business has nothing to do with the scriptures. It is nothing.” Well may they think it is nothing because it is not done up in scriptural jargon.

Theoretically, however, it is something. The rising is real, the falling is real, the moving air element is real. We have used the colloquial words rising and falling for convenience’s sake. In scriptural terminology, the rising-falling is the air-element. If you observe the abdomen attentively as it rises and falls, the firmness is there, the motion is there, the bringing out is there. Here, the “firmness” is the characteristic of the air-element, the motion is its property, and the bringing out is its manifestation. To know the air-element as it really is means to know its characteristic, property and manifes-tation. We meditate to know them. Insight begins with the determination of mind and matter. To achieve this the meditator begins with the matter. How?

“(The meditator) should…. seize by way of characteristic, function and so on.” — Visuddhi-magga ii 227

When you begin meditating on matter or mind, you should do so by way of either the characteristic or the property (function). “And so on” refers to the manifesta-tion (mode of appearance). In this connection the Compendium of Philosophy is quite to the point.

“Purity of view is the understanding of mind and matter with respect to their characteristics, function (property), mode of appearance (manifestation) and proximate cause.”

The meaning is this: insight begins with the analytical knowledge of mind and matter. In the seven purities, first you perfect the purity of morals and the purity of mind, and then you begin the purity of views. To achieve the analytical knowledge of mind and matter and the purity of views, you have to meditate on mind and matter and know them by way of their characteristics, property (function), manifestation and proximate cause. Once you know them thus, you gain the analytical knowledge of mind and matter. Once this knowledge grows sharper, you develop the purity of views.

Here, “to know them by way of their characteristics” means to know the intrinsic nature of mind and matter. To know “by way of property” is to know their function. Manifestation is their mode of appearance. It is not yet necessary to know the proximate cause at the initial stage of meditational practice. So we will just go on to explain the characteristics, function and manifestation.

In both the Path of Purity and the Compendium of Philosophy just quoted it is not indicated that mind and matter should be meditated on by name, by number, as material particles or as incessantly coming up processes. It is only shown that they should be meditated on by way of their characteristics, function and manifestation. One should take careful note of this. If not, one can be led to concepts of names, numbers, particles or processes. The commentaries say that you should meditate on mind and matter by way of their characteristic, function and manifestation, and so when you meditate on the air element, you do so by way of its characteristic, function and manifestation. What is the characteristic of the air-element? It is the characteristic of support. This is its intrinsic nature. It is the air element itself. What is the function of the air-element? It is moving. What is its manifestation? It is bringing out. Manifestation is what appears to the meditator’s intellect. As one meditates on the air-element, it appears to the meditator’s intellect as something bringing out, pushing, and pulling. This is the manifestation of the air-element. As you meditate on the rising-falling of the abdomen, all the firmness, moving, bringing out, become clear to you. These are the characteristic, function and manifestation of the air-element. This air element is important. In the postures and comprehension, contemplation of the body, Satipatthana–sutta, the commentator has laid emphasis on the air-element. Here is the Buddha’s teaching:

“Gacchanto va gacchami ti pajanati.“ (When he walks, he is aware “I am walking.”)

The Buddha is instructing us to be mindful of the form walking by noting walking, walking, every time we walk.

How knowledge is developed from meditating thus is explained by the commentator:

“The thought I am walking arises. This produces air. The air produces the intimation. The bringing forward of the whole body as the air-element spreads is said to be walking.”

The meaning is this: The meditator who is used to meditating — walking, walking, every time he walks realizes like this. First the idea “I will walk” arises. This intention gives rise to tense movement all over the body, which in turn causes the material body to move forward move by move. This we say “I walk,” or “He walks.” In reality there is no I or He that walks. Only the intention to walk and the form walking. This the meditator realizes. Here, in this explanation of the Commentary, the emphasis is on the realization of the moving of the air-element. So, if you understand the air-element by way of its characteristics, function and manifestation, you can decide for yourself whether your meditation is right or not.

The air-element has the characteristic of support. In a football it is air that fills and supports so that the ball expands and remains firm. In colloquial speech we say the ball is full and firm. In philosophical terms the air-element is in support. When you stretch your arm you feel some stiffness there. It is the air-element in support. In the same way when you press an air-pillow or mattress with your body or head, your body or head will not come down but stay high above. It is because the air clement in the pillow or mattress is supporting you. Bricks pile up as the ones below support those above. If the bricks below are not supporting, the ones above will tumble down. In the same way the human body is full of the air-element which gives support to it so that it can stand stiff and firm. We say “firm” relatively. If there is something firmer, we will call it “lax”. If there is something more lax, it becomes firm again.

The function of the air-element is moving. It moves from place to place when it is strong. It is the air-element that makes the body bend, stretch, sit, rise, go or come. Those unpractised in insight meditation often say, “If you notebending, stretching, only concepts like arms will appear to you. If you note left, right, only concepts like legs will appear to you. If you note rising, falling, only concepts like the abdomen will appear to you.” This may be true to some of the beginners. But it is not true to think that the concepts will keep coming up. Both concepts and realities appear to the beginner. Some people instruct the beginners to meditate on realities only. This is impossible. To forget concepts is quite impracticable at the beginning. You must combine concepts with realities. The Buddha himself used concepts and told us to be “aware ‘I am walking’ ” when we walk, bend or stretch. He did not use realities and tell us to be “aware ‘It is supporting, moving’,” etc. Although you meditate using the language of concepts like “walking, bending, stretching,” as your mindfulness and concentration grow stronger, all the concepts disappear and only the realities like support and moving appear to you. When you reach the stage of the knowledge of dissolution, although you meditate walking, walking, neither the legs nor the body appear to you. Only the movement itself is there. Although you meditate bending, bending, there will not be any arms or legs. Only the movement. Although you meditate rising, falling, there will be no image of the abdomen or the body. Only the movement out and in. These as well as swaying are functions of the air-element.

What appears to be bringing out or drawing in to the meditator’s mind is the manifestation of the air-element. When you bend or stretch your arm, it appears, something is drawing it in or pushing it out. It is plainer when walking. To the meditator whose concentration is grown sharper, by noting walking, right step, left step, lifting, putting forward, putting down, this moving forward as if being driven from behind becomes quite plain. The legs seem to be pushing forward of their own accord. How they move forward without the meditator making any effort is very plain. It is so good walking noting like this that some spend a lot of time in it.

So, when you meditate on the air element, you should know it by way of its characteristic of supporting, its function of moving, and its manifestation of bringing out. Only then is your knowledge right and as it should be.

You may ask, “Are we to meditate only after learning the characteristic, function and manifestation?” No. You need not learn them. If you meditate on the rising mind-and-matter, you know the characteristic, the function, and the manifestation as well. There is no other way than knowing by way of the characteristic, function, and manifestation when you meditate on the rising mind-and-matter. When you look up to the sky on a rainy day you see a flash of lightning. This bright light is the characteristic of the lightning. As lightning flashes, darkness is dispelled. This dispelling of darkness is the functions of lightning, its work. You also see what it is like — whether it is long, short, a curve, a circle, straight, or vast. You see its characteristic, its function, its manifesta-tion, all at once. Only you may not be able to say the brightness is its characteristic, dispelling of darkness is its function, or its shape or outline is its manifestation. But you see them all the same.

In the same way, when you meditate on the rising mind-and-matter, you know its characteristic, its function, its manifestation, everything. You need not learn them. Some learned persons think that you have to learn them before you meditate. Not so. What you learn are only concepts. Not realities. The meditator who is contemplating the rising mind-and-matter knows them as if he were touching them with his own hand. He needs not learn about them. If there is the elephant before your very eyes, you need not look at the picture of an elephant.

The meditator who is meditating on the rising and falling of the abdomen knows the firmness or laxity thereof — its characteristic. He knows the moving in or out — its function. He also knows its bringing in and pushing out –its manifestation. If he knows these things as they really are, does he need to learn about them? Not if he wants the realization for himself. But if he wants to preach to others, he will need to learn about them. When you meditate right step, left step, you know the tenseness in every step — its characteristic. You know the moving about– its function. And you know its bringing out — its manifestation. This is proper knowledge, the right knowledge.

Now, to know for yourselves how one can discern the characteristic and so on by just meditating on what rises, try doing some meditation. You certainly have some hotness, pain, tiredness, ache, somewhere in your body now. These are unpleasant feelings hard to bear. Concentrate on this unpleasantness with your intellect and note hot, hot, orpain, pain. You will find that you are going through an unpleasant experience and suffering. This is the characteristic of suffering — going through an unplea-sant experience.

When this unpleasant feeling comes about, you become low-spirited. If the unpleasantness is little, there is a little low-spiritedness. If it is great, then low-spiritedness is great too. Even those who are of a strong will have their spirits go low if the unpleasant feelings are intense. Once you are very tired, you can’t even move. This making the spirit go low is the function of unpleasant feeling. We have said “spirit”– the mind. When the mind is low, its concomitants get low too.

The manifestation of unpleasant feeling is physical oppression. It manifests itself as a physical affliction, something unbearable to the meditator’s intellect. As he meditates hot, hot, pain, pain, it comes up to him as something oppressing in the body, something very hard to bear. It shows up so much that you have to groan. If you meditate on the unpleasant feeling in your body as it rises, you know the undergoing of undesirable tangible object its characteristic, the waning of associated states — its function, and the physical affliction — its manifestation. This is the way the meditators gain knowledge.

The Mind

You can meditate on mind, too. Mind cognizes and thinks. So what thinks and imagines is mind. Meditate on this mind as thinking, imagining, pondering, whenever it arises. You will find that it has the intrinsic nature of going to the object, cognizing the object. This is the characteristic of mind, as it is said, “Mind has the characteristic of cognizing.” Every kind of mind cognizes. The conscious-ness of seeing cognizes the object, as do the consciousness of hearing, smelling, tasting, touching, and thinking.

When you work in collective, you have a leader. Consciousness is the leader that cognizes the object that appears at any sense door. When the visible object comes up to the eye, consciousness cognizes it first of all. It is then followed by feeling, perception, desire, delight, dislike, admiration and so on. In the same way, when the audible object comes up to the ear, it is consciousness that cognizes it first. It is more obvious when you think or imagine. If an idea comes up while you are meditating “rising”, “falling” etc, you have to note the idea. If you can note it the moment it appears, it disappears immediately. If you can’t, several of its followers like delight, desire, will come in succession. Then the meditator realizes how consciousness is the leader — its function.

“Mind precedes things.” –Dhammapada

If you note consciousness whenever it rises, you see very clearly how it is acting as leader, now going to this object now going to that object.

Again it is said in the commentary: “Consciousness has the manifestation of continuity.” As you meditate rising, falling, etc., the mind sometimes wanders away. You note it and it disappears. Then another consciousness comes up. You note it and it disappears. Again another consciousness appears. Again you note it and again it disappears. Again another comes up. You have to note lots of such comings up and goings away of consciousness. The meditator comes to realize: “Consciousness is a succession of events that come up and go away one after another. When one disappears, another appears.” Thus you realize the continuous manifestation of consciousness. The meditator who realizes this also realizes death and birth. “Death is nothing strange after all. It is just like the passing away of the consciousness I have been noting. To be born again is like the coming up of the consciousness I am now noting that has risen in continuation of the one preceding it”.

To show that one can understand the characteristic, function and manifestation of things even though one has not learnt about them, we have taken the air-element out of the material qualities and the unpleasant feeling and consciousness out of the mental qualities. You just have to meditate on them as they arise. The same applies to all the other mental and material qualities. If you meditate on them as they arise, you will understand their characteristics, function and manifestation. The beginner in meditation can meditate on and understand the mental-material aggregates of grasping only by way of these characteristics, function and manifestation. At the initial stage with the analytical knowledge of mind and matter and the knowledge by discerning conditionality, which are elemental in insight meditation, understanding that much is enough. When you come to real insight knowledges like the knowledge of investigation, you know the characteristics, impermanence, suffering, and not self as well.

What time?

The question now arises: What do we meditate on the grasping aggregates for? And, as regards time, what time do we meditate on, the past, the future, the present, or indefinite time?

What do we meditate for? Do we meditate on the aggregates of grasping for worldly wealth? For relief from illness? For clairvoyance? For levitation and such supernatural powers? Insight meditation aims at none of these. There have been cases of people who get cured of serious illnesses as a result of meditational practice. In the days of the Buddha persons who got perfected through insight meditation had supernatural powers. People today may have such powers if they get perfected. But fulfilment of these powers is not the basic aim of insight meditation.

Shall we meditate on phenomena past and gone? Shall we meditate on phenomena not yet come? Shall we meditate on the present phenomena? Or, shall we meditate on phenomena which are neither past, future, nor present, but which we can imagine as we have read about them in books?

The answer to these questions is: we meditate to not grasp and we meditate on what is arising.

Yes, people not practised in meditation grasp at the rising mind-and-matter every time they see, hear, touch, or become aware of. They grasp at them with craving – are pleased with them. They grasp at them with wrong views, as permanent, happy, as the I, the ego. We meditate in order not to let these graspings arise, to be free from them. This is the basic aim of insight meditation.

And we meditate on what is arising. We do not meditate on things past, future, or indefinite in time. Here we are speaking of practical insight meditation. In inferential meditation we do meditate on things past, future, and indefinite in time. Let me explain. Insight meditation is of two kinds, practical and inferential. The knowledge you gain by meditating on what actually arises by way of characteristic, function and manifestation is practical insight. From this practical knowledge you infer the impermanence, suffering and not-self of things past and future, things you have not experienced. This is inferential insight.

“The fixing both (unseen and seen) as one by following the object…” — Patisambhida

The Path of Purity explains this statement as follows:

“….by following, going after the object seen, visually determining both (the seen and unseen) as one in intrinsic nature: ‘as this (seen) one, so what goes as complex broke up in the past and will break up in the future also’.” — Visuddhi-magga

“The object seen”– this is practical insight. And “going after the object seen … determining both … in the past … in the future” — this is inferential insight. But here note: the inferential insight is possible only after the practical. No inference can be made without first knowing the present. The same explanation is given in the commentary onKathavatthu.

“Seeing the impermanence of even one formation, one draws the conclusion as regards the others, as ‘impermanent are all the things of life’.”

Why don’t we meditate on things past or future? Because they will not make you understand the real nature and cleanse you of defilements. You do not remember your past existences. Even in this existence, you do not remember most of your childhood. So, meditating on things past, how can you know things as they really are with their characteristics and functions? Things of the more recent past may be recalled. But, as you recall them, you think, “I saw, I heard, I thought. It was I who saw at that time and it is I who am seeing now.” There is the “I” notion for you. There can even be notions of permanence and happiness. So recalling things past to meditate on do not serve our purpose, You have grasped them and this grasping is hard to overcome. Although you look on them as mind and matter with all your learning and thinking, the “I” notion persists, because you have already grasped it. You say “impermanent” on the one hand, you get the notion “permanent” on the other. You note suffering, but the notion “happiness” keeps turning up. You meditate on not-self, but the self notion remains strong and firm. You argue with yourself.

In the end your meditation has to give way to your preconceived ideas.

The future has not yet come, and you can’t be sure what exactly it will be like when it comes. You may have meditated on them in advance but may fail to do so when they turn up. Then will craving, wrong view, and defilements arise all anew. So, to meditate on the future with the help of learning and thinking is no way to know things as they really are. Nor is it the way to calm defilements.

Things of indefinite time have never existed, will not exist, and are not existing, in oneself or in others. They are just imagined by learning and thinking. They are high-sounding and look intellectual, but on reflection are found to be just concepts of names, signs and shapes. Suppose someone is meditating, “Matter is impermanent. Matter rises moment to moment and passes away moment to moment.” Ask him: What matter is it? Is it matter of the past or the present or the future? Matter in oneself or in others? If in oneself, is it matter in the head? The body? The limbs? The eye? The ear? You will find that it is none of these but a mere concept, an imagination. So we do not meditate on indefinite time.

Origination

But the present phenomenon is what comes up at the six doors right now. It has not yet been defiled. It is like an unsoiled piece of cloth or paper. If you are quick enough to meditate on it just as it comes up, it will not be defiled. You fail to note it and it gets defiled. Once defiled, it cannot be undefiled. If you fail to note the mind-and-matter as it rises, grasping intervenes. There is grasping with craving — grasping of sense-desires. There is grasping with wrong view — grasping of wrong views, of mere rite and ritual, of a theory of the self. What if grasping takes place?

“Conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, suffering, sorrow, despair and lamentation come into being. Thus comes to be the origination of this entire mass of ill.” — Majjhima Nikaya i 333; Samyutta Nikaya ii 1-2.

Grasping is no small matter. It is the root-cause of good and bad deeds. One who is grasped works to accomplish what he believes are good things. Everyone of us is doing what he thinks is good.What makes him think it is good? It is grasping. Others may think it is bad, but to the doer it is good. If he thinks it is not good, of course he will not do it. There is a noteworthy passage in King Asoka’s inscriptions: “One thinks well of one’s work. One never thinks evil of one’s work.” A thief steals because it is good to him to steal. A robber robs people because he thinks it is good to rob. A killer kills because he thinks it is good to kill. Ajatasattu killed his own father, King Bimbisara. He thought it was good. Devadatta conspired against the life of the Buddha. Why, to him it was good. One who takes poison to kill himself does so because he thinks it is good. Moths rush to a flame thinking it is a very nice thing. All living things do what they do because they think it is good to do so. To think it is good is grasping. Once you are really grasped you do things. What is the outcome? Well, it is the good deeds and the bad deeds.

It is a good deed to refrain from causing suffering to others. It is a good deed to render help to others. It is a good deed to give. It is a good deed to pay respect to those to whom respect is due. A good deed can bring about peace, a long life, and good health in this very life. It will bring good results in future lives, too. Such grasping is good, right grasping. Those who are thus grasped do good deeds like giving and keeping precepts and cause thereby to bring about good karma. What is the result then? “Conditioned by becoming is birth.” After death they are born anew. Where are they born? In the Good Born, in the worlds of men and gods. As men they are endowed with such good things as a long life, beauty, health, as well as good birth, good following, and wealth. You can call them “happy people.” As gods, too, they will be attended by multitudes of gods and goddesses and be living in magnificent palaces. They have been grasped by notions of happiness and in a worldly sense, they can be said to be happy.

But from the point of view of the Buddha’s teaching, these happy men and gods are not exempt from suffering. “Conditioned by birth are old age and dying.” Although born a happy man, he will have to grow into an old “happy” man. Look at all those “happy” old people in this world. Once over seventy or eighty, not everything is all right with them. Grey hair, broken teeth, poor eye-sight, poor hearing, backs bent double, wrinkles all over, energy all spent up, mere good-for-nothings! With all their wealth and big names, these old men and women, can they be happy? Then there is the disease of old age. They cannot sleep well, they cannot eat well, they have difficulty sitting down or getting up. And finally, they must die. Rich man, king, or man of power, dies one day. He has nothing to rely on then. Friends and relatives there are around him, but just as he is lying there on his death-bed he closes his eyes and dies. Dying he goes away all alone to another existence. He must find it really hard to part with all his wealth. If he is not a man of good deeds he will be worried about his future existence.

The great god, likewise, has to die. Gods too are not spared. A week before they die, five signs appear to them. The flowers they wear which never faded now begin to fade. Their dresses which never got worn-out now appear worn-out. Sweat comes out in their armpits, an unusual thing. Their bodies which always looked young now look old. Having never felt bored in their divine lives, they now feel bored. When these five signs appear, they at once realize their imminent death, and are greatly alarmed. In the days of the Buddha, the Sakka, (King of the gods) himself had these signs appear to him. Greatly alarmed that he was going to die and lose his glory, he came to the Buddha for help. The Buddha preached the dhamma to him and he became a stream-winner. The old Sakka died and a new Sakka was reborn.

It was lucky of him that the Buddha was there to save him. Had it not been for the Buddha, it would have been a disaster to the old great god.

Not only old age and dying “… grief, suffering, sorrow, despair and lamentation come into being.” All these are sufferings. “Thus comes to be the origination of this entire mass of ill.” So, the good life resulting from grasping is dreadful suffering after all. Men or gods, all have to suffer.

If the good life resulting from good deeds is suffering, had we better not do them? No. If we do not do good deeds, bad deeds may come up. These can lead us to hell, to the realm of animals, to the realm of ghosts. The sufferings of these lower planes are far worse. Human and divine life is suffering compared with the happiness of deathless Nirvana but compared with the sufferings of the lower states, human or divine life is happiness indeed.

Right grasping gives rise to good deeds. Likewise wrong grasping gives rise to bad deeds. Thinking that it is good to do so, some kill, steal, rob, do wrong to others. As a result they are reborn in bad bourn — in hell, in the realm of animals, in the realm of ghosts. To be reborn in hell is like jumping into a great fire. Even a great god can do nothing against hell fire. In the days of the Buddha there was a great mara-god by the name of Dusi. He was contemptuous of the Buddha and the members of the holy Order. One day he caused the death of an arahat. As a result of this cruel deed the great god died and was reborn in Avici hell. Once there he was at the mercy of the guardians of purgatory. Those people who are bullying others in this world will meet the same fate as that met by the great god Dusi one day. Then, after suffering for a long time in hell, they will be reborn animals and ghosts.

How grasping arises

So grasping is dreadful. It is very important too. We meditate to let this grasping not be, to put an end to it. We meditate not to grasp with craving or wrong view, not to grasp as permanent or happy, not to grasp as self, ego, the I. Those who fail to meditate grasp whenever they see, hear, feel or perceive. Ask yourselves if you don’t grasp. The answer will be too obvious.

Let’s begin with seeing. Suppose you see something beautiful. What do you think of it? You are delighted with it, pleased with it, aren’t you? You won’t say, “I don’t want to see, I don’t want to look at it.” In fact, you are thinking, “What a beautiful thing! How lovely!” Beaming with smiles you are pleased with it. At the same time you are thinking it is permanent. Whether the object seen is a human being or an inanimate thing, you think it has existed before, exists now, and will go on existing for ever. Although it is not your own, you mentally take possession of it and delight in it. If it is a piece of clothing, you mentally put it on and are pleased. If it is a pair of sandals, you mentally put them on. If it is a human being, you mentally use him or her and are pleased, too.

The same thing happens when you hear, smell, taste or touch. You take pleasure on each occasion. With thoughts the range of your delights is far wider. You fancy and take delight in things not your own, long for them, and imagine them to be yours. If they are your own things, needless to say, you keep thinking of them and are pleased with them all the time. We meditate to check such taking delights in and graspings. We grasp with wrong views, too. You grasp with the personality view. When you see, you think what you see is a person, an ego. Your own consciousness of seeing, too, you take as a person, an ego. Without a thorough insight knowledge we grasp at things the moment we see them. Think of yourselves and you will see for yourselves how you have got such grasping in you. You think of yourself as well as of others as an ego that has lived the whole life long. In reality there is no such thing. Nothing lives the whole life long. Only mind and matter rising one after another in continuation. This mind-and-matter you take as person, ego, and grasp. We meditate to not let these graspings with wrong views be.

But we have to meditate on things as they come up. Only then will we be able to prevent the graspings. Graspings come from seeing, hearing, smelling, tasting, touching and thinking. They come from six places — six doors. Can we cling to things we cannot see? No. Can we cling to those we cannot hear? No. The Buddha himself has asked these questions.

“Now what think you, Malunkya’s son? As to those shapes cognizable by eye, which you have not seen, which you have never seen before, which you do not see now, which you have no desire to see in future, — have you any partiality, any passion, any affection for such shapes?”

“Not so, my lord.” — Samyutta Nikaya iv. 72

What are those shapes you have not seen before? Towns and villages and countries you have never been to, men and women living there, and other scenes. How can anyone fall in love with men and women he or she hasn’t ever seen? How can you cling to them? So, you do not cling to things you have never seen. No defilements arise in respect of them. You do not need to meditate on them. But things you see are another matter. Defilements can arise — that is to say, if you fail to meditate to prevent them.

The same is true of things heard, smelled, tasted, touched, thought on.

Meditate Right Now

If you fail to meditate on the rising phenomena and so do not know their real nature of impermanency, suffering and not-self, you may relive them and thus let defilements be. This is a case of latent defilements. Because they arise from objects, we call them “object-latent.” What do people cling to and why do they cling to? They cling to things or persons they have seen because they have seen. If you fail to meditate on them as they arise, somehow or other grasping arise. Defilements are latent in whatever we see, hear, taste, etc.

If you meditate, you find that what you see passes away, what you hear passes away. They pass away in no time at all. Once you see them as they really are, there is nothing to love, nothing to hate, nothing to cling to. If there is nothing to cling to, there can be no clinging or grasping.

And you meditate right now. The moment you see, you meditate. You can’t put it off. You may buy things on credit, but you cannot meditate on credit. Meditate right now. Only then will the clingings not come up. Scripturally speaking, you meditate as soon as the eye-door process ends and before the subsequent mind-door process begins. When you see a visible object, the process takes place like this: First, you see the object that comes up. This is the seeing process. Then you review the object seen. This is the reviewing process. Then you put the forms seen together and see the shape or material. This is the form process. Last of all, you know the concept of name. This is the name process. With objects you have never seen before, and so you do not know the names of this, naming process will not occur. Of the four, when the first or seeing process takes place, you see the present form, the reality, as it rises. When the second or reviewing process takes place, you review the past form, the form seen — reality again. Both attend on reality — the object seen. No concept yet. The difference is between the present reality and the past reality. With the third process you come to the concept of shape. With the fourth you come to the concept of names. The processes that follow are all various concepts. All these are common to people not practised in insight meditation.

There are 14 thought-moments in the process of seeing. If neither seeing, hearing, nor thinking conscious-ness arises, life-continuum goes on. It is identical with rebirth-consciousness. It is the consciousness that goes on when you are sleeping fast. When a visible object or any such appears, life-continuum is arrested, and seeing consciousness, etc., arises. As soon as life-continuum ceases, a thought-moment arises adverting the conscious-ness to the object that comes into the avenue of the eye. When this ceases, seeing consciousness arises. When this again ceases, the receiving consciousness arises. Then comes the investigating consciousness. Then, the conscious-ness that determines whether the object seen is good or not. Then, in accordance with the determination reached, moral or immoral apperceptions arise violently for seven thought-moment. When these cease, two retentive resultants arise. Whenthese cease, there comes subsidence into life-continuum like falling asleep. From the adverting to retention there are 14 thought-moments. All these manifest as one seeing consciousness. This is how the seeing process takes place. When one is well-practised in insight meditation, after the arising of life-continuum following the seeing process, insight consciousness that reviews “seeing” takes place. You must try to be able to thus meditate immediately. If you are able to do so, it appears in your intellect as though you were meditating on things as they are seen, as they just arise. This kind of meditation is termed in the Suttas as “meditation on the present.”

“He discerns things present as they arise here and now.” — Majjhima Nikaya iii.227

“Understanding in reviewing the perversion of present states is knowledge in arising and passing away.” —Patisambhidamagga

These extracts from the Suttas clearly show that we must meditate on present states. If you fail to meditate on the present, apprehending arises from life-continuum. This consciousness arises to review what has just been seen. The thought-moments included are: apprehending conscious-ness, apperceptions 7, and registering consciousness 2 — a total of 10 thought-moments. Every time you think or ponder, these three types of consciousness and ten thought-moments take place. But to the meditator they will appear as one thought-moment only. This is in conformity with the explanations in connection with the knowledge of dissolution in Patisambhida-magga and Visuddhi-magga. If you can meditate beyond the apprehending, you may not get to concepts and may stay with the reality — the object seen. But this is not very easy for the beginner.

If you fail to meditate even at the apprehending, you get to form process and name process. Then graspings come in. If you meditate after the emergence of graspings, they will not disappear. That is why we instruct you to meditate immediately, before the concepts arise.

The processes for hearing, smelling, tasting, touching, are to be understood along similar lines.

With thinking at the mind-door, if you fail to meditate immediately, subsequent processes come up after the thought. So, you meditate immediately so that they may

not arise. Sometimes, as you are noting “rising, falling, sitting, touching” a thought or idea may come up in between. You notice it the moment it arises. You note it and it ends right there. Sometimes a wandering of the mind is about to arise. You note it and it quiets down. In the words of some meditators, “it is like a naughty child who behaves himself when shouted at ‘Quiet!’ ”

So, if you note the moment you see, hear, touch, or perceive, no subsequent consciousness will arise to bring about graspings.

“…. you will simply have the sight of the thing seen, the sound of the thing heard, the sense of the things sensed, and the idea of the thing cognized.”

As this extract from Malunkya-sutta shows, the mere sight, the mere sound, the mere sense, the mere idea is there. Recall them and only the real nature you have understood will appear. No graspings. The meditator who meditates on whatever arises as it arises sees how everything arises and passes away, and it becomes clear to him how everything is impermanent, suffering, not self. He knows this for himself — not because a teacher has explained it to him. This only is the real knowledge.

Incessant Work

To arrive at this knowledge needs thorough work. There is no guaranteeing that you will gain such knowledge at one sitting. Perhaps one in a million will. In the days of the Buddha there are people who attained to the Path and Fruit after listening to a stanza. But you can’t expect such things today. It was then the Buddha himself who was teaching. He knew the disposition of his listeners very well. The listeners on their part were people of perfections. But today the preacher is just an ordinary person who preaches what little he has learnt. He does not know the disposition of his listeners. It will be difficult to say that the listeners are men and women of perfections. If they had been, they would have gained deliverance in the days of the Buddha. So we cannot guarantee you will gain special knowledge at one sitting. We can only tell you that you can if you work hard enough.

How long do we have to work? Understanding impermanence, suffering and not self begins with the investigating knowledge. But it does not come at once. It is preceded by purity of mind, purity of views, and purity of transcending doubts. To speak from the level of the present-day-meditators, a specially gifted person can achieve this knowledge in two or three days. Most will take five, six, or seven days. But they must work assiduously. Those who get slack at work may not gain it even after fifteen or twenty days have passed. So I will talk about working in earnest in the beginning.

Insight meditation is incessant work — meditate whenever you see, hear, smell, taste, touch or think, without missing any thing. But to beginners, to note everything is quite impossible. Begin with several. It is easy to observe the moving form in the rising and falling of the abdomen. We have already spoken about it. Note without a let-up rising, falling, rising, falling. As your mindfulness and concentration grow stronger, add the sitting and the touching and note rising, falling, sitting, touching.

As you note on, ideas may come up. Note them, too: thinking, planning, knowing. They are hindrances. Unless you are rid of them, you have not got purity of mind and will not have a clear understanding of mind-matter phenomena. So, don’t let them in. Note them and get rid of them.

If unbearable feelings like tiredness, hotness, pain, or itch, appear in the body, concentrate on them and note: tired, tired or hot, hot as they arise. If the desire arises to stretch or bend the limbs, note it too, desire to bend, desire to stretch. When you bend or stretch, every move should be noted: bending, bending, stretching, stretching. In the same way, when you rise, note every move. When you walk, note every step. When you sit down, note it. If you lie down, note it too.

Every bodily movement made, every thought that arises, every feeling that comes up, all must be noted. If there is nothing in particular to note, go on noting rising, falling, sitting, touching. You must note while eating or having a bath. If there are things you see or hear particularly, note them too. Except for the four-five-six hours you sleep, you keep noting things. You must try to be able to note at least one thing in a second.

If you keep on noting thus in earnest, you will, in two or three days, find your mindfulness and concentration quite strong. If not in two or three days, in five or six. Then, very rarely do wanton thoughts come up. If they do, you are able to note them the moment they come. And they pass away the moment you notice them. The object noted like the rising and falling and the mind noting it seem to be well-timed. You note with ease.

These are signs that your mindfulness and concentration have become strong. In other words, you have developed purity of mind.

Things Fall Apart

From now on, every time you note, the object noted and the mind that notes it appear two separate things. You come to know that the material form like the rising and falling is one thing and the mental state that notes it is another. Ordinarily, the material form and the mind that cognizes it do not seem separate. They seem one and the same thing. Your book knowledge tells you they are separate but your personal feeling has them as one. Shake your index finger. Do you see the mind that intends to shake? Can you distinguish between that mind and the shaking? If you are sincere, the answer will be No. But to the meditator whose mindfulness and concentration are well developed the object of attention and the awareness of it are as separate as the wall and the stone that is thrown to it.

The Buddha used the simile of the gem and the thread (D.i.72). Just as when you look at a string of lapis lazuli you know: the gem is threaded on a string; this is the gem, this is the string the gem is threaded on, so does the meditator know: this is the material form, this is the consciousness that is aware of it, which depends on it, and is related to it. The Commentary says that the conscious-ness here is the insight consciousness, insight knowledge, that observesthe material form. The lapis lazuli is the material form and the string is the consciousness that observes. The thread is in the gem as the insight awareness penetrates the material form.

When you note rising, the rising is one thing, the awareness is one thing — only these two exist. When you notefalling the falling is one, the awareness is one — only these two. The knowledge comes clear to you of its own accord. When you lift one foot in walking, one is the lifting, the other is the awareness — only these two exist. When you push it forward, the pushing and the awareness. When you put it down, the putting down and the awareness. Matter and awareness. These two only. Nothing else.

As your concentration improves further, you unders-tand how the material and mental things you have been noting keep passing away each in its own time. When you note rising, the form rising comes up gradually and passes away. When you note falling, the form falling comes up gradually and then passes away. You also find that the rising as well as the awareness passes away, the falling as well as the awareness passes away. With every noting you find only arising and passing away. When noting bending, one bending and the next do not get mixed up. Bends, passes away, bends, passes away — and thus, the intention to bend, the form bending, and the awareness, come and go each in its time and place. And when you note the tiredness, hotness, and pain, these pass away as you are noting them. It becomes clear to you: they appear and then disappear, so they are impermanent.

The meditator understands for himself what the commentaries say, “They are impermanent in the sense of being nothing after becoming.” This knowledge comes to him not from books nor from teachers. He understands by himself. This is real knowledge. To believe what other people say is faith. To remember out of faith is learning. It is not knowledge. You must know from your own experience. This is the important thing. Insight meditation is contemplation in order to know for yourself. You meditate, see for yourself, and know — this alone is insight.

Regarding contemplation on impermanence the commentary says:

“…. the impermanent should be understood.” “…. impermanence should be understood.””…. the discernment of the impermanent should be understood.” — Visuddhi-magga, i 281

This brief statement is followed by the explanation: “Here, ‘impermanent’ are the Five Aggregates.” You must know that the five aggregates are impermanent. Although you may not understand it by your own knowledge, you should know this much. Not only that. You should know that they are all suffering, all without a self. If you know this much, you can take up insight meditation. This understanding made by learning is given in Culatanha-sankhaya-sutta:

“If, 0 lord of devas, a monk has heard, ‘All states are not fit for adherence,’ he understands all the truth.” —Majjhima Nikaya i 318

To “understand” means to meditate on the mind-and-matter and be aware of it. It is the basic insight knowledge of Analytical Knowledge of Mind and Matter and the knowledge by Discerning Conditionality. So, if you have learnt that mind and matter are all impermanent, suffering and not-self, you can begin meditating from the analysis of mind and matter.

Then you can go on to higher knowledges like the Investigating knowledge.

“Understanding all the states, he comprehends all of them”

So, the least qualification required of a beginner in insight meditation is that he must have heard or learnt of the impermanent, suffering, and not-self nature of mind and matter. To Buddhists in Burma this is something they have had since childhood.

We say mind and matter are impermanent because they come to be and then pass away. If a thing never comes to be, we cannot say it is impermanent. What is that thing which never comes to be? It is a concept.

Concepts never come to be, never really exist. Take a personal name. It comes into use from the day a child is named. It appears as though it has come to be. But actually people just say it in calling him. It has never come to be, it never really exists. If you think it exists, find it.

When a child is born, the parents give it a name. Suppose a boy has been named “Master Red.” Before the naming ceremony the name Master Red is unknown at all. But from the day the boy is named people begin calling him Master Red. But we can’t say the name has come into being since then. The name Master Red just does not exist. Let’s find it out.

Is the name Master Red in his body? On his head? On his side? On his face? No, it is not anywhere. The people have agreed to call him Master Red and that is all. If he dies, does the name die with him too? No. As long as the people do not forget it, the name will live on. So it is said, “a name or surname never gets destroyed”. Only when the people forget it will the name Mastcr Red disappear. But it is not destroyed. Should someone restore it, it will come up again.

Think of the Bodhisatta’s names in the Jatakas: Vessantara, Mahosadha, Mahajanaka, Vidhura, Temiya, Nemi… these names were known in the times of the stories but were lost for millions of years until the Buddha restored them. Four asankkeyyas and a hundred thousand kalpas ago the name Dipankara the Buddha and the name Sumedha the recluse were well known. They were lost to posterity afterwards. But our Buddha restored them and the names are known to us again. They will be known as long as the Buddha’s teaching lasts. Once Buddhism is gone from earth these names will be forgotten too. But if a future Buddha were to speak about them again, they would become known again. So, concepts, names, are just conventions. They never exist. They have never been and they will never be. They never arise, so we can’t say they “pass away.” Nor can we say they are impermanent. Every concept is like that — no existence, no becoming, no passing away, so no impermanence. Nibbana, although it is a reality, cannot be said to be impermanent because it never comes to be or passes away. It is to be regarded is permanent because it stands as peace for ever.

Impermanence

Realities other than Nibbana — mind and matter — never were in the beginning. They come into being whenever there arise causes. After coming into being they pass away. So we say these realities of mind and matter are impermanent. Take seeing, for example. In the beginning there was no seeing. But if the eye is good, the object comes up, there is light, your attention is drawn to it — if these four causes concur, then there is seeing. Once it has risen, it passes away. No more of it. So we say seeing is impermanent. It is not very easy for an ordinary person to know that seeing is impermanent. Hearing is easier to understand. There was no hearing in the beginning. But if the ear is good, the sound comes up, there is no barrier, your attention is drawn to it — if these four factors concur, then there is hearing. It arises and then passes away. No more of it. So we say hearing is impermanent.

Now you hear me talking. You hear one sound after another. Once you have heard them, they are gone. Listen,sound, sound, sound. When I say so, you hear it, then it is no more. When I say sound, you hear it, then it is gone. That is how they come and pass away. The same is true of other psycho-physical phenomena. They come and go. Seeing, hearing, smelling, tasting, touching, thinking, bending, stretching, moving — all come and go away. Because they keep passing away, we say they are impermanent.

Of these, the passing away of consciousness is very clear. If your mind wanders while you are noting rising, falling,you note wandering. As you note it, the wandering mind is no more. It is gone. It has not existed before. It comes about just then. Then it is gone in no time at all when noted. So we say it is impermanent. The passing away of unpleasant feelings too, is obvious. As you go on noting rising, falling, tiredness, hotness, or pain, appears somewhere in the body. If you concentrate on it and note tiredness, tiredness, etc., sometimes it disappears completely, and sometimes it disappears at least for the time you are noting. So it is impermanent. The meditator realizes its impermanent characteristic as he notes its arising and passing away.

This realization of the fleeting nature of things is Contemplation of Impermanence. It comes from your own experience. Mere reflection without personally experiencing it is no true knowledge. Without meditating you will not know what things come up and what things pass away. It is just book learning. It may be a meritorious deed, but not real insight knowledge.

Real insight knowledge is what you know for yourself by meditating on things as they come up and pass away. Here in the audience are lots of meditators who have come to this stage of knowledge. I am not speaking from my own experience alone. No, not even from the experience of forty or fifty disciples of mine. There are hundreds of them. Beginners may not have such clear knowledge yet. It is not quite easy. But it is not too difficult to achieve, either. If you work hard enough as we instruct, you can have it. If you don’t, you can’t. Educational degrees, distinctions, honours — all are results of hard work. No pain, no gain. The insight knowledge of the Buddha, too, must be worked for.

As your concentration grows sharper, you will be able to see a great number of thoughts in one single act of bending or stretching of the limbs. You will see large numbers of thoughts coming up one after another as you intend to bend or stretch. The same number when you step. There arise a great number of thoughts in the twinkling of an eye. You have to note all these fleeting thoughts as they arise. If you cannot name them, just note “aware, aware.” You will see that there are four, five, or ten thousands arising in succession every time you note aware. Sometimes when the awareness is so swift, even the word aware is no longer necessary. Just following them with your intellect will do.

Now a thought arises, now the mind is aware of it; now another thought arises, now the observant conscious-ness is aware of it. It is like the saying “a morsel of food, a stroke of the stick.” For every thought that arises there is the observant consciousness to be aware of it. Thus aware, these arisings and passings away are made only too plain to you. The wandering mind that arises as you are noting the rising and falling of the abdomen is caught by the observing consciousness as an animal that falls direct into the snare or an object that is hit by a well-aimed stone. And once, you are aware of it, it is gone. You find it as clearly as if you were holding it in your hand. You find thus whenever consciousness arises.

When tiredness arises, you note tired, and it is gone. It comes up again, you note it again, and it is gone again. This kind of passing away will be made all the more clearer in higher insight. Tired, noted, gone; tired, noted, gone — they pass away one by one. There is no connection between one tiredness and the next. The same with pain. Pained, noted, gone; pained, noted, gone — each pain is gone at each noting. One pain does not mix with the other. Each pain is distinct from the other.

To ordinary people there is no interruption in tiredness or pain. It seems to tire or pain you continuously for a long time. In fact, there is no tiredness or pain for a long while. One tiredness and the next, one pain and the next, just very short pieces, very separate ones. The meditator sees this as he notes.

When you note rising, the rising comes up gradually and passes away by degrees. When you note falling, the falling comes up and passes away by degrees. Common people who are ignorant of this fact think of the rising and falling in terms of the absurd abdominal shape. So from their own experience they think the meditators too, will only be seeing the absurd abdominal shape. Some make accusations to this effect. Don’t speak by guess, please. Try and see for yourselves, let us warn. If you work hard enough, you will find out.

When you note bending, you see clearly how it moves and passes, moves and passes, one moves after another. You understand now the scriptural statement that realities like mind and matter do not move from place to place. Ordinary people think it is the same hand that moves, that has been before the bending, and that will be after the bending. They think the same hand moves inwards and outwards. To them it is ever-unchanging hand. It is because they have failed to see through the continuity of matter, the way matter rises in succession. It is because they lack in the knowledge to see through. Impermanence is hidden by continuity, it is said. It is hidden because one does not meditate on what arises and passes away. Says Visuddhi-magga:

“Because the rise and fall are not attended to, the characteristic of impermanence does not appear, as long as it is hidden by continuity.” — Visuddhi-magga xxi, 781

Since the meditator is watching every rising, all things mental and material appear to him as separate, broken pieces not as things whole and unbroken. From afar ants look like a line, but nearer you see the ants one by one. The meditator sees things in broken pieces so continuity cannot hide the fact from him. The characteristic of impermanence unfolds itself to him. He is no longer illusioned.

“But when the rise and fall are grasped and continuity is broken, the characteristic of impermanence appears in its true peculiar property.” — Visuddhi-magga xxi, 781

This is how you meditate and gain the knowledge of Contemplation on Impermanence. Mere reflection without meditation will not give rise to this knowledge. Once this knowledge is made become, those on suffering and not-self follow.

“To one, Meghiya, who has perceived impermanence the perception of not-self is established.” — Anguttara Nikaya iii, 169

How will you take what you very well know to be capable of rising and passing away to be self, ego, a being? People cling to the self because they think they have been the same person the whole life. Once it is clear to you from your own experience that life is but made up of things that rise and pass away incessantly, you will not cling as self. Some obstinate persons say that this sutta is meant for Meghiya alone. This is something that should not be said. We fear others will come up who will say what the Buddha said were meant for the people of his days, not for us who live today. But the statement is found not in that sutta alone. In Sambodhi sutta the Buddha says:

“To one, monks, who has perceived impermanence the perception of not-self is established.” — Anguttara Nikaya iii, 165

And, if one realizes impermanence, one realizes suffering, too. The meditator who realizes how things are rising and passing away, can see how the two events, rising and passing away, have been oppressing him. The commentary to Sambodhi sutta says:

“When the characteristic of impermanence is seen, the characteristic of not-self is seen, too, since when one of the three characteristics is seen the other two are seen too.”

So, it is very important to understand the one characteristic of impermanence.

Rediscovery

In this connection let me tell you a story from my own experience as a preacher. It is about a meditator from my native village Hseipkhun in Shwebo district. He was none other than a cousin of mine. He was one of the first three persons to take up insight meditation in the village. The three of them agreed among themselves to work for a week first. They worked very hard. They had brought to the hermitage cigars and betel quids to be taken one each day. But when they returned from the hermitage they took home all the seven cigars and betel quids — untouched.

So hard did they work that in three days they attained the knowledge of rising and falling and were overjoyed to experience tranquillity and see brilliance around. “Only at this old age have we discovered the truth,” they spoke with great joy. Because they were the first to take up meditation I thought of letting them go with their joys and just told them to go on noting. I did not tell them not to note the joys. So, although they worked for four more days, they did not get any higher.

After a few days’rest they came again for another week of meditation. That cousin of mine then reached the stage of the knowledge of dissolution. Although he was noting rising, falling, sitting, he did not see the abdominal shape, and his body seemed to have disappeared, so he had to touch it with his hand to see if it was still there, he told me. And, whenever he looked or saw, everything seemed to be dissolving and breaking up. The ground he looked at was dissolving and so were the trees. It was all against what he had thought things to be. He began to wonder.

He had never thought such external, season-produced, gross material things like earth, trees, logs, etc, could be incessantly breaking up. He had thought they perished only after aconsiderable length of time. They lasted for quite a long time, he thought. Now, as insight knowledge gained momentum with meditation the rising and passing away of phenomena appeared to him of their own accord without his specially meditating on them. They were passing away, breaking up, there before him. It was all the reverse of his former beliefs. Perhaps his new vision was wrong. Perhaps his eye-sight was failing.

So he asked me. And I told him. The passing away and breaking up he saw in everything were true. As your insight grew sharper and quicker, things appear rising and passing away to you without your meditating on them. These are all true, I explained to him. Later on he again told me about his own findings as he progressed in insight. Today he is no more. He has long been dead.

When insight knowledge has grown really sharp, it will prevail over wrong beliefs and thoughts. You see things in their true light as impermanent, suffering, not-self. An uncultured mind or reflection without meditation cannot give you real insight into the nature of things. Only insight meditation can do that.

Once you realize impermanence, you see how they oppress you with their rising and passing away, how you can derive no pleasure from them, how they can never be a refuge, how they can perish any moment, so how they are frightening, how they are sufferings, etc.

“… ill (suffering) in the sense of fearful.”

You thought, “This body will not perish so soon. It will last for quite a long time.” So you took it for a great refuge. But now as you meditate you find only incessant risings and passings-away. If no new ones rise up for the mental and material things that have passed away, one dies. And this can happen any moment. To make a self out of these mental and material things that can die any moment and to take refuge in it is as dreadful a thing as sheltering in an old tumble-down house.

And you find that nothing happens as you desire. Things just follow their natural course. You thought you could go if you wished to, sit if you wished to, rise, see, hear, do anything if you wished to. Now as you meditate you find that it is not so. Mind and matter are found to be working in a pair. Only when there is intention to bend is there the form bending. Only when there is intention to stretch is there the form stretching. There is effect only when there is cause. Only when there is something to see do you see. If there is something to see, you can’t help seeing it. You hear, when there is something to hear. You feel happy only when there is reason to be happy. You worry when there is cause to worry. If there is cause, there is effect.

You cannot help it. There is no thing that lives and does what it desires. There is no self, no ego, no I. Only processes of arising and passing away.

To understand clearly is the most important thing in insight meditation. Of course, you will come across joys, tranquillities, bright lights in the course of your training. They are not important things. What is important is to understand impermanence, suffering and not-self. These characteristics are made clear to you as you just keep on meditating as explained.

Peace at Last

You make things clear to you yourself. Not believing what others tell you. If any of you beginners have not had such self-made knowledge yet, know that you have not reached that stage. Work on. If others can, you can. It will not take very long. The knowledge comes to you as you are meditating. Only when you know for sure that all are impermanent, suffering and not-self will you not cling to sense objects, as permanent, happy, beautiful, good. Nor will you cling to them as self, soul, the I. All the graspings are done away with. What then? Well, all the defilements are calmed by Aryan Path and Nibbana is realized.

“One who has no grasping does not long after things. One who does not long after things is calmed in himself.” — Majjhima Nikaya ii, 318

Whenever you meditate, you have no obsession with the object noted. So, no grasping arises. There is no grasping to what you see, hear, smell, eat, touch or be aware of. They appear to rise each in its time and then pass away. They manifest themselves as impermanent. There is nothing to cling to. They oppress us with their rise and fall. They are all sufferings. There is nothing to cling to as happy, good, or beautiful. They rise and fall as is their nature, so there is nothing to cling to as self, soul, or I, that lives and lasts. All these are made very plain to you. At that the graspings are done away with. Then you realize Nibbana through Ariyan Path.

We will explain this in the light of Dependent Origination and Aggregates.

“The stopping of grasping is from the stopping of craving; the stopping of becoming is from the stopping of grasping; the stopping of birth is from the stopping of becoming; from the stopping of birth old age and dying, grief, suffering, sorrow, despair, and lamentation are stopped. Thus comes to be the stopping of this entire mass of ill” — Majjhima Nikaya i, 337; Samyutta Nikaya ii, 1-3

One who meditates on the mental and material objects that appear at the six doors and knows their intrinsic nature of impermanence, suffering and not-self does not delight in them or cling to them. As he does not grasp them, he makes no effort to enjoy them. As he refuses to make an effort, there arises no karma called “becoming.” As no karma arises, there is no new birth. When there is no new birth, there is no occasion for old age, dying, grief, etc. This is how one realizes momentary Nibbana through insight path whenever one meditates. We will explain the realization by Aryan Path later.

In Silavanta sutta earlier quoted, the venerable Sariputta explained how, if a monk of moral habit meditates on the five grasping aggregates as impermanent, suffering, and not-self, he can become a Stream-winner; if a Stream-winner meditates, he can become a Once-returner; if a Once-returner meditates, he can become a Never-returner; if a Never-returner meditates, he can become an Arahant. Here, to realize the four Aryan fruitions of Stream-winning, Once-returning, Never-returning, and Arahatship means to realize Nibbana through the four Aryan Paths.

Progress

To get to the Aryan Path one starts with insight path. And insight path begins with the analytical knowledge of mind and matter. Then one arrives at the knowledge by discerning conditionality. Then, working on, one gains the knowledge of investigation. Here one comes to enjoy reflecting on things, investigating them, and persons of considerable learning often spend a long time doing so. If you do not want to reflect or investigate, you just keep on meditating. Your awareness now becomes light and swift. You see very clearly how the things noted arise and pass away. You have come to the knowledge of rising and passing away.

At this stage noting tends to be easy. Illuminations, joys, tranquillities appear. Going through experiences unthought of before, one is thrilled with joy and happiness. At the initial stage of his work, the meditator has had to take great pains not to let the mind wander this way and that. But it has wandered and for most of the time he has not been able to meditate. Nothing has seemed all right. Some have had to fight back very hard indeed. But with strong faith in one’s teachers, good intentions and determination, one has passed all these difficult stages. One has now come to the knowledge of rising and passing away. Everything is fine at this stage. Noting is easy and effortless. It is good to note, and brilliant lights appear. Rapture seizes him and causes a sort of goose-flesh in him. Both body and mind are at ease and he feels very comfortable. The objects to be noted seem to drop on one’s mindfulness of their own accord. Mindfulness on its part seems to drop on the object of its own accord. Everything is there already noted. One never fails or forgets to note. On every noting the awareness is very clear. If you attend to something and reflect on it, it proves to be a plain and simple matter. If you take up impermanence, suffering and not-self, about which you have heard before, they turn out to be plainly discernible things. So you feel like preaching. You think you would make a very good preacher. But if you have had no education, you will make a poor preacher. But you feel like preaching and you can even become quite talkative. This is what is called “the ideal Nibbana” the meditators experience. It is not the real Nibbana of the Aryans. We may call it “imitation Nibbana.”

“It is the immortality of the knowers.”

Training in meditation is like climbing a mountain. You begin climbing from the base. Soon you get tired. You ask people who are coming down and they answer you with encouraging words like “It’s nearer now.” Tired, you climb on and very soon come to a resting place in the shade of a tree with a cool breeze blowing in. All your tiredness is gone. The beautiful scenery around fascinates you. You get refreshed for a further climb.

The knowledge of the rising and passing away is the resting place for you on your climb to higher insight knowledge.

Those meditators who have not yet reached this stage of knowledge may be losing hope. Days have passed and no taste of insight yet. They often get disheartened. Some leave the meditation centre with thoughts that meditation is nothing after all. They have not discovered the “meditator’s Nibbana.” So we instructors have to encourage newcomers to the centre with the hope that they will attain to this knowledge at least. And we ask them to work to attain to it soon. Most succeed as we advise. Then they needn’t further encouragement. They are now full of faith and determination to work on till the ultimate goal.

This “meditator’s Nibbana” is often spoken of as amanusi rati –– non-human delight or superhuman enjoy-ment. You derive all kinds of delights from various things — from education, wealth, family life. The “meditator’s Nibbana” surpasses all these delights. A meditator once told me that he had indulged in all kinds of worldly pleasures. But none could match the pleasure he derived from meditation. He just could not express how delightful it was.

But is that all? No, you must work on. You go on with your noting. Then, as you progress, forms and features no longer manifest themselves and you find them always disappearing. Whatever appears disappears the moment you notice it. You note seeing, it disappears swiftly. You note hearing, it disappears. Bending, stretching, again it disappears swiftly. Not only the object that comes up, the awareness of it too disappears with it in a pairwise sequence.

This is the knowledge of dissolution.

Every time you note, they dissolve swiftly. Having witnessed this for a long time, you become frightened of them. It is the knowledge of the Fearful. Then you find fault with these things that keep passing away. It is the knowledge of tribulation. Then as you meditate on, you get wearied of them. It is the knowledge of repulsion.

“So seeing all these things, the instructed disciple of the aryans disregards the material shapes, disregards feeling.” — Majjhima Nikaya i, 137; Samyutta Nikaya iii, 68

Your material body has been a delightful thing before. Sitting or rising, going or coming, bending or stretching, speaking or working, everything has seemed very nice. You have thought this material body of yours to be a dependable and delightful thing. Now that you have meditated on it and seen that everything dissolves, you no longer see your body as dependable. It is no longer delightful. It is just a dull, tiresome business.

You have enjoyed both pleasurable feelings of the body and mental pleasure. You have thought, “I am enjoying,” “Ifeel happy.” Now these feelings are no longer pleasurable. They, too, pass away as you notice them. You become wearied of them.

You have thought well of your perception. But now it too, passes away as you notice it. You feel disgusted with it as well.

Volitional activities are responsible for all your bodily, mental and vocal behaviours. To think, “I sit, I rise, I go, I act,” is to cling to volitional activities. You have thought well of them, too. Now that you see them passing away, you feel repulsion for them.

You have enjoyed thinking. When newcomers to the meditation centre are told that they must not engage in thinking about things, but must keep noting, they are not at all pleased. Now you see how thoughts, ideas, come up and pass away, and you are tired of them, too. The same thing happens to your sense organs. Whatever comes up at the six doors is now a thing to disgust, to be wearied of. Some feel extreme disgust, some a considerable amount.

Then arise desires to be rid of them all. Once you are tired of them, of course you want to get rid of them. “They come and pass incessantly. They are no good. It were well if they all ceased.” This is the knowledge of desire for deliverance. Where “they all ceased” is Nibbana. To desire for deliverance from them is to long for Nibbana. What must one do if he wants Nibbana? He works harder and goes on meditating. This is the knowledge of reflection. Working with special effort, the characteristics of impermanence, suffering and not-self become all the more clearer to you. Especially clearer is suffering.

After reflection you come to the knowledge of indifference to formations. Now the meditator is quite at ease. Without much effort on his part the notings run smoothly and are very good. He sits down to meditate and makes the initial effort. Then everything runs its course like a clock once wound up goes on ticking of its own accord. For an hour or so he makes no change in his posture and goes on with his work without interruption. Before this knowledge there may have been disturbances. Your mind may be directed to a sound heard and thus disturbed. Your thoughts may wander off and meditation is disturbed. Painful feelings like tiredness, hotness, aches, itches, coughs, appear and disturb you. Then you have to start it all over again. But now all goes well. There are no more disturbances. Sounds you may hear but you ignore them and go on noting. Whatever comes up you note without being disturbed. There are no more wanderings of the mind. Pleasant objects may turn up but no delight or pleasure arises in you. You meet with unpleasant objects. Again you feel no displeasure or fear. Painful feelings like tiredness, hotness or aches rarely appear. If they do, they are not unbearable. Your noting gets the better of them. Itching pains and coughs disappear once you attain this knowledge. Some even get cured of serious illnesses. Even if the illnesses are not completely cured, you get some relief while noting in earnest. So for an hour or so there will be no interruption to your notings. Some can go on meditating for two or three hours without interruption. And yet you feel no weariness in body. Time passes unheeded. “It’s not long yet,” you think. On such a hot summer day as this it would be very fine to have attained this knowledge. While other people are groaning under the intense heat the meditator who is working in earnest with this knowledge will not be aware of the heat at all. The whole day seems to have fled in no time. It is a very good insight knowledge indeed, yet there can be dangers like excess of worry ambition, or attachment. If these cannot be removed, no progress will be made. Once they are removed, the aryan path knowledge is there to realize. How?

Noble Path

Every time you note rising, falling, sitting, touching, seeing, hearing, bending, stretching, and so on, there is an effort being made. This is the right effort of the Noble Eightfold Path. Then there is your mindfulness. It is right mindfulness. Then there is concentration which penetrates the object noted as well as remains fixed on it. This is right concentration. The three are called Concentration Constituents of the Path. Then there is initial application which, together with concentration, ascends on the object noted. It is the application of the concomitants on the object. Its characteristic is “lifting” of the concomitants to the object (abhiniropanalakkhana), according to the Commentary. This is right thought. Then there is the realization that the object thus attended is movement, non-cognition, seeing, cognition, impermanence and so on. This is right view. Right thought and right view together form the Wisdom Constituent of the Path. The three Morality Constituents, right speech, right action and right livelihood, have been perfected before you take up insight meditation — when you take the precepts. Besides, there can be no wrong speech, no wrong action, or no wrong livelihood in respect of the object noted. So whenever you note, you perfect the Morality Constituents of the Path as well.

The eight constituents of the Noble Path are there in every awareness. They constitute the insight path that comes up once clinging is done away with. You have to prepare this path gradually until you reach the knowledge of indifference to formations. When this knowledge grows mature and strong, you arrive at Aryan Path in due course. It is like this:– When the knowledge of indifference to formations has matured and grown stronger, your notings get sharper and swifter. While thus noting and becoming aware swiftly, all of a sudden you fall into the peace that is Nibbana. It is rather strange. You have no prior knowledge of it. You cannot reflect on it on arrival, either. Only after the arrival can you reflect. You reflect because you find unusual things. This is the knowledge of reflection. Then you know what has happened. This is how you realize Nibbana through the Aryan Path.

So, if you want to realize Nibbana, what is important is to work for freedom from clingings. With ordinary people clingings arise everywhere: in seeing, in hearing, in touching, in being aware. They cling to things as being permanent, as being happy, good, as soul, ego, persons. We must work for a complete freedom from these clingings. To work is to meditate on whatever rises, whatever is seen, heard, touched, thought of. If you keep meditating thus, clingings cease to be, the Aryan Path arises, leading to Nibbana. This is the process.

To Sum Up

* How is insight developed?

— Insight is developed by meditating on the five grasping aggregates.

* Why and when do we meditate on the aggregates?

— We meditate on the aggregates whenever they arise in order that we may not cling to them.– If we fail to meditate on mind and matter, clingings arise.– We cling to them as permanent, good, and as ego.– If we keep meditating on mind and matter, clingings cease to be.– It is plainly seen that all are impermanent, suffering, mere processes.– Once clingings cease, the Path arises, leading to Nibbana.

These then, are the elements of insight meditation.

Progress of Insight

(Visuddhiñana-katha)
by
The Venerable Mahasi Sayadaw
translated from the Pali with Notes by
Nyanaponika Thera

Contents

Translator’s Foreword  

To present to the reading public a treatise on Buddhist meditation needs no word of apology today. In wide circles of the West, Buddhist meditation is no longer regarded as a matter of purely academic or exotic interest. Under the stress and complexity of modern life the need for mental and spiritual regeneration is now widely felt, and in the field of the mind’s methodical development the value of Buddhist meditation has been recognized and tested by many.

It is, in particular, the Buddha’s Way of Mindfulness (satipatthana) that has been found invaluable because it is adaptable to, and beneficial in, widely different conditions of life. The present treatise is based on this method of cultivating mindfulness and awareness, which ultimately aims at the mind’s final liberation from greed, hatred, and delusion.

The author of this treatise, the Venerable Mahasi Sayadaw (U Sobhana Mahathera), is a Buddhist monk of contemporary Burma and an eminent meditation master. A brief sketch of his life is included in this volume. The path of meditation described in these pages was, and still is, taught by him in his meditation center called Thathana Yeiktha, in Rangoon, and is also set forth in his lectures and books in the Burmese language.

The framework of the treatise is provided by the classical “seven stages of purification” (satta-visuddhi), just as in Acariya Buddhaghosa’s famous Visuddhimagga. On gradually reaching these stages, various phases of insight knowledge (ñana) are developed, leading on to the stages of ultimate liberation. The approach followed is that of “bare insight” (sukkha-vipassana) where, by direct observation, one’s own bodily and mental processes are seen with increasing clarity as being impermanent, liable to suffering, and without a self or soul. The meditational practice begins with a few selected subjects of body-contemplation, which are retained up to the very end of the road. With the gradually increasing strength of mindfulness and concentration the range widens and the vision deepens until the insight knowledges unfold themselves in due order, as a natural outcome of the practice. This approach to the ultimate goal of Buddhist meditation is called bare insight because insight into the three characteristics of existence is made use of exclusively here, dispensing with the prior development of full concentrative absorption (jhana). Nevertheless, and it hardly needs mention, here too a high degree of mental concentration is required for perseverance in the practice, for attaining to insight knowledge, and for reaping its fruits.

As stated in the treatise itself (p.5), it is not the author’s purpose to give a detailed introduction to the practice for the use of beginners. The foremost concern in this work is with a stage where, after diligent preliminary practice, the insight knowledges have begun to emerge, leading up to the highest crest of spiritual achievement, arahantship. Of the basic exercises, the treatise gives only a brief indication, at the beginning of Chapter I. Detailed instruction about these may be gathered by the student from the author’s Practical Insight Meditation or the translator’s book The Heart of Buddhist Meditation. Also a knowledge of the Buddha’s original “Discourse on the Foundations of Mindfulness” (Satipatthana Sutta) will be indispensable.

This treatise was first written in the Burmese language and later, in 1950, a Pali version of it was composed by the author. As the treatise deals chiefly with the advanced stages of the practice, it was originally not intended for publication. Handwritten or typed copies of the Burmese or Pali version were given only to those who, with some measure of success, had concluded a strict course of practice at the meditation center. For the use of meditators from foreign countries, only a few cyclostyled sheets in English, briefly describing the phases of insight knowledge, were issued instead of the treatise itself. This was done to enable the meditator to identify his personal experience with one or other of the stages described, so that he might direct his further progress accordingly, without being diverted or misled by any secondary phenomena that may have appeared during his practice.

In 1954 the Venerable Author agreed to a printed edition of the Pali version in Burmese script, and after this first publication he also permitted, at the translator’s request, the issue of an English version. He had the great kindness to go carefully through the draft translation and the Notes, with the linguistic help of an experienced Burmese lay meditator, U Pe Thin, who for many years had ably served as an interpreter for meditators from foreign countries. The translator’s gratitude is due to both his Venerable Meditation Master, the author, and to U Pe Thin.

— Nyanaponika Thera
Forest Hermitage
Kandy, Ceylon,
On the Full-moon Day of June (Poson) 1965.

Introduction  

Homage to the Blessed One, the Worthy One, the Fully Enlightened One.Homage to Him, the Great Omniscient Sage, Who spread the net of rays of His Good Law! These rays of His Good Law — His very message true — Long may they shed their radiance o’er the world!

This treatise explains the progress of insight,[1] together with the corresponding stages of purification.[2] It has been written in brief for the benefit of meditators who have obtained distinctive results in their practice, so that they may more easily understand their experience. It is meant for those who, in their practice of insight, have taken up as their main subject either the tactile bodily process of motion,[3] evident in the rising and falling movement of the abdomen,[4] or the tactile bodily process based on three of the primary elements of matter[5] evident in the sensation of touch (bodily impact). It is meant for those who, by attending to these exercises, have gained progressive insight as well into the whole body-and-mind process arising at the six sense doors,[6] and have finally come to see the Dhamma, to attain to the Dhamma, to understand the Dhamma, to penetrate the Dhamma, who have passed beyond doubt, freed themselves from uncertainty, obtained assurance, and achieved independence of others in the Master’s dispensation.[7]

I. Purification of Conduct  

Purification of conduct means here, in the case of male and female devotees (upasakas and upasikas), the acceptance of the precepts, and the proper guarding and protecting of their observance — whether it be the Five Precepts, the Eight Uposatha Precepts, or the Ten Precepts.[8]

In the case of bhikkhus, purification of conduct is the well-kept purity of the fourfold conduct incumbent upon monks, beginning with restraint according to the disciplinary rules of bhikkhus, called the Patimokkha. Of that fourfold conduct, the restraint according to the Patimokkha rules is of first importance, because only when that restraint is pure will one be able to accomplish the development of meditation.[9]

The Method of Insight in Brief  

There are two kinds of meditation development, tranquillity (samatha) and insight (vipassana). A person who, of these two, has first developed tranquillity, and after having established himself in either access concentration or full concentration,[10] subsequently contemplates the five groups of grasping,[11] is called a samatha-yanika, “one who has tranquillity as his vehicle.”

As to his method of attaining insight, the Papañcasudani, commenting on the Dhammadayada Sutta of the Majjhima Nikaya, says: “Herein, a certain person first produces access concentration or full concentration; this is tranquillity. He then applies insight to that concentration and to the mental states associated with it, seeing them as impermanent, etc.; this is insight.” In the Visuddhimagga, too, it is said: “He whose vehicle is tranquillity should first emerge from any fine-material or immaterial jhana, except the base consisting of neither-perception-nor-non-perception, and he should then discern, according to characteristic, function, etc., the jhana factors consisting of applied thought, etc., and the mental states associated with them” (Path of Purification, XVIII,3).

He, however, who has neither produced access concentration nor full concentration, but from the very start applies insight to the five groups of grasping, is called suddha-vipassana-yanika,[12] “one who has pure insight as his vehicle.” As to his method of attaining insight it is said in the same Commentary to the Dhammadayada Sutta: “There is another person, who even without having produced the aforesaid tranquillity, applies insight to the five groups of grasping, seeing them as impermanent, etc.” In the Visuddhimagga, too, it is said thus: “One who has pure insight as his vehicle contemplates the four elements.”

In the Susima-paribbajaka Sutta of the Nidanavagga Samyutta, too, it is said by the Buddha: “First arises the knowledge comprehending the actual happening of things (dhammatthiti-ñana) and afterwards arises the knowledge realizing Nibbana (nibbane ñana).”

When purification of conduct has been established, the meditator who has chosen pure insight as his vehicle should endeavor to contemplate the body-and-mind (nama-rupa). In doing so, he should contemplate, according to their characteristics,[13] the five groups of grasping, that is, the bodily and mental processes that become evident to him in his own life-continuity (at his own six sense doors).[14]

Insight must, in fact, be developed by noticing,[15] according to their specific and general characteristics,[16] the bodily and mental processes that become evident at the six sense doors. At the beginning, however, it is difficult to follow and to notice clearly all bodily and mental processes that incessantly appear at the six sense doors. Therefore the meditator who is a beginner should first notice the perfectly distinct process of touch, perceived through the door of bodily sensitivity; because the Visuddhimagga says that in insight meditation one should take up what is distinct. When sitting, there occurs the bodily process of touch by way of the sitting posture and through touch sensitivity in the body. These processes of tactile sensitivity should be noticed as “Sitting _ touching _,” and so forth, in due succession. Further, at the seated meditator’s abdomen, the tactile process of bodily motion (that is, the wind, or vibratory, element) which has breathing as its condition, is perceptible continuously as the rise (expansion) and fall (contraction) of the abdomen. That too should be noticed as “rising, falling,” and so forth. While the meditator is thus engaged in noticing the element of motion which impinges continuously on the door of bodily sensitivity in the abdomen, it becomes evident to him in its aspects of stiffening, of vibrating, and of pushing and pulling. Here, the aspect of stiffening shows the motion element’s characteristic nature of supporting; the aspect of vibrating shows its essential function of movement; and the aspect of pushing and pulling shows its manifestation of impelling.[17]

Hence the meditator, noticing the tactile bodily process of rise and fall of the abdomen, accomplishes the observation of the bodily process (rupa), by getting to know the characteristic nature, etc., of the element of motion. Later when he has accomplished the observation of mind (nama) and the observation of both body and mind (nama-rupa), he will also come to know the general characteristics of the processes concerned — their impermanence, liability to suffering, and their being void of a self.

But while he is engaged in just noticing the rising and falling of the abdomen and other tactile processes, there will appear thoughts of desire, etc., feelings of pleasure, etc., or acts such as adjusting various parts of the body. At that time, these activities (of mind and body) must be noticed, too. After noticing them, he should turn again to the continuous noticing of the tactile process of the rising and falling of the abdomen, which is the basic object of mindfulness in this practice.

This is a brief sketch of the methodical practice of insight. It is not the place here to treat it in detail, because this is a brief essay on the progress of insight through the stages of purification; it is not a treatise explaining in detail the methodical practice of insight.

II. The Purification of Mind  

During the early part of the methodical practice, as long as the meditator’s mind is not yet fully purified, wandering thoughts arisen by his thinking of objects of sense desire, etc., will also appear intermittently between thoughts of noticing (the objects of meditation). Sometimes the beginning meditator will perceive occurrence (of these interruptions) and sometimes he will not. But even if he perceives them, it will be only after a short time has elapsed after their appearance. For then the momentary concentration of his mind is still very tender and weak. So these wandering thoughts continue to hinder his mind while it is occupied in developing the practice of noticing. Hence, these wandering thoughts are called “hindering thoughts.”

When, however, the momentary concentration of his mind has become strong, the thought process of noticing becomes well concentrated. Hence, when attending to the objects to be noticed — the abdominal movement, sitting, touching, bending, stretching, seeing, hearing, etc. — his noticing thoughts now appear as if falling upon these objects, as if striking at them, as if confronting them again and again. Then, as a rule, his mind will no longer go elsewhere. Only occasionally, and in a slight degree, will this happen, and even in those cases he will be able to notice any such stray thought at its very arising, as expressed in common speech; or, to be exact, he will notice the stray thought immediately after its actual arising. Then that stray thought will subside as soon as it is noticed and will not arise again. Immediately afterwards he will also be able to resume continuous noticing of any object as it becomes evident to him. That is why his mind at that time is called “unhindered.”

While the meditator is thus practicing the exercise of noticing with unhindered mind, the noticing mind will close in upon and fix on whatever object is being noticed, and the act of noticing will proceed without break. At that time there arises in him in uninterrupted succession “the concentration of mind lasting for a moment,” directed to each object noticed. This is called purification of mind.[18]

Though that concentration has only momentary duration, its power of resistance to being overwhelmed by opposition corresponds to that of access concentration.

In the Commentary to the Visuddhimagga, in the explanation of the chapter relating to mindfulness of breathing, it is said thus: ” ‘Momentary unification of mind’ means the concentration of mind lasting only for a moment. For that (type of concentration), too, when it occurs uninterruptedly with its respective object in a single mode and is not overcome by opposition, fixes the mind immovably, as if in absorption.”

“It occurs uninterruptedly with its respective object” refers to the uninterrupted continuity of the thoughts engaged in noticing; after noticing one object, one attends, in the same manner, to another that follows immediately;[19] again, having noticed that object, one turns to the next one, and so on.

“In a single mode” means: though the objects to be noticed, as they present themselves, are numerous and varied, yet the force of concentration of the mind uninterruptedly engaged in noticing remains virtually on the same level. For what is meant here is: just as the first object was noticed with a certain degree of concentration, so the second, third, and other subsequent objects are noticed in each case with the same degree of concentration.

“Is not overcome by opposition”: this means that the momentary concentration in its uninterrupted flow is not overwhelmed by the mental hindrances.[20]

“As if in absorption”: this means that the strength of the momentary concentration is similar to that of concentration which has reached full mental absorption. However, such similarity of momentary concentration with fully absorbed concentration will become evident (only) when the methodical practice of insight reaches its culmination.[21]

But is it not said in the Commentaries that the term “purification of mind” applies only to access concentration and fully absorbed concentration? That is true; but one has to take this statement in the sense that momentary concentration is included in access concentration. For in the Commentary to the Satipatthana Sutta it is said: “The remaining twelve exercises are subjects of meditation leading only to Access Concentration.”[22] Now, in the case of the subjects dealt with in the sections of the Satipatthana Sutta on postures, clear comprehension and elements, the concentration of one who devotes himself to these exercises will be definitely only momentary concentration. But as the latter is able to suppress the hindrances just as access concentration does,[23] and since it is the neighbourhood of the noble-path attainment concentration,[24] therefore that same momentary concentration is spoken of by the name of “access” (or “neighbourhood”) and also the meditation subjects that produce that momentary concentration are called “meditation subjects leading to access concentration.” Hence it should be understood that momentary concentration, having the capacity to suppress the hindrances, has also the right to the name “access” and “purification of mind.” Otherwise purification of mind could not come about in one who has made bare insight his vehicle by employing only insight, without having produced either access concentration or fully absorbed concentration.

III. Purification of View  

1. Analytical Knowledge of Body and Mind  

Endowed with purification of mind and continuing the practice of noticing, the meditator now comes to know body-and-mind analytically as follows: “The rising (upward movement) of the abdomen is one process; the falling (downward movement) is another; sitting is another; touching is another,” etc. In this way he comes to know how to distinguish each bodily process that he notices. Further he realizes: “The knowing of the rising movement is one process; the knowing of the falling movement is another.” In that way he comes to know each mental act of noticing. Further he realizes: “The rising movement is one process; the knowing of it is another. The falling movement is one process; the knowing of it is another,” and so on. In that way he comes to know how to distinguish each bodily and mental process. All that knowledge comes from simply noticing, not from reasoning; that is to say, it is knowledge by direct experience arrived at by the mere act of noticing, and not knowledge derived from ratiocination.

Thus, when seeing a visual object with the eye, the meditator knows how to distinguish each single factor involved: “The eye is one; the visual object is another; seeing is another, and knowing it is another.” The same manner applies in the case of the other sense functions.

For at the time, in each act of noticing, the meditator comes to know analytically the mental processes of noticing, and those of thinking and reflecting, knowing them for himself through direct knowledge by his experience thus: “They have the nature of going towards an object, inclining towards an object, cognizing an object.” On the other hand, he knows analytically the material processes going on in the whole body — which are here described as “the rising and falling movements of the abdomen,” “sitting,” etc., knowing them thus: “These have not the nature of going or inclining towards an object, or of cognizing an object.” Such knowing is called “knowing matter (or the body) by its manifestation of non-determining.” For it is said in the Mula-Tika, the “Principal Sub-commentary” to the Abhidhamma Vibhanga: “In other words, ‘non-determining’ (as in the passage quoted) should be understood as having no faculty of cognizing an object.”

Such knowledge as this, which analyzes in each act of noticing both the bodily process noticed and the mental process engaged in noticing, according to their true essential nature, is called “analytical knowledge of body and mind.”

When that knowledge has come to maturity, the meditator understands thus: “At the moment of breathing in, there is just the rising movement of the abdomen and the knowing of the movement, but there is no self besides; at the moment of breathing out, there is just the falling movement of the abdomen and the knowing of the movement, but there is no self besides.” Understanding it thus in these and other instances, he knows and sees for himself by noticing thus: “There is here only that pair: a material process as object, and a mental process of knowing it; and it is to that pair alone that the terms of conventional usage ‘being,’ ‘person’ or ‘soul,’ ‘I’ or ‘another,’ ‘man’ or ‘woman’ refer. But apart from that dual process there is no separate person or being, I or another, man or woman.”

This is called purification of view.

IV. Purification by Overcoming Doubt  

2. Knowledge by Discerning Conditionality  

When purification of view has come to maturity, the conditions necessary for the bodily and mental processes observed will also become evident. Firstly, the consciousness that is the condition of the (respective) bodily process will be evident. How? For instance, when bending the arms or legs, the consciousness intending to bend these limbs is evident. So the meditator first notices that consciousness, and next he notices the act of bending, and so on. Then he understands by direct experience: “When there is consciousness intending to bend a limb, the bodily process of bending arises; when there is consciousness intending to stretch a limb, the bodily process of stretching arises.” And in the same way he understands other instances too by direct experience.

Again, he also understands by direct experience the condition for the mental process, in the following manner: “In the case of consciousness desirous of running off the track, there arises first a corresponding consciousness giving initial attention (to the distracting object). If that consciousness is not noticed (with mindfulness), then there arises a consciousness that runs off the track. But if the consciousness of initial attention to the distracting object is noticed and known, no stray thought will arise. It is similar in the case of other (types of consciousness, for instance when taking delight or being angry, greedy, etc.). When both the sense door of the eye and a visual object are present, there arises visual consciousness; otherwise visual consciousness will not arise; and so it is in the case of the other sense doors. If there is a noticeable or recognizable object, then there arises consciousness engaged in noticing or thinking or reasoning or understanding, as the case may be; otherwise no such consciousness arises. Similarly he understands what occurs in every other instance (of mind-door cognition).

At that time, the meditator will generally experience many different painful feelings arising in his body. Now, while one of these feelings is being noticed (but without concern), another feeling will arise elsewhere; and while that is being noticed, again another will appear elsewhere. Thus the meditator follows each feeling as it arises and notices it. But though he is engaged in noticing these feelings as they arise, he will only perceive their initial phase of “arising” and not their final phase of “dissolution.”

Also many mental images of various shapes will then appear. The shape of a dagoba, a monk, a man, a house, a tree, a park, a heavenly mansion, a cloud, and many other such images will appear. Here, too, while the meditator is still engaged in noticing one of these mental images, another will show itself; while still noticing that, yet another will appear. Following thus the mental images as they arise, he goes on noticing them. But though he is engaged in noticing them, he will perceive only their initial phase, not the final phase.

He now understands: “Consciousness arises in accordance with each object that becomes evident. If there is an object, there arises consciousness; if there is no object, no consciousness arises.”

Between sequences of noticing he also, by considering inferentially, comes to know thus: “It is due to the presence of such causes and conditions as ignorance, craving, kamma, etc., that body-and-mind continue.”

Such discernment through direct experience and through inference as described, when noticing body-and-mind with their conditions, is called “knowledge of discerning conditionality.”

When that knowledge has come to maturity, the meditator perceives only body-and-mind processes occurring in strict accordance with their particular and appropriate conditions and he comes to the conclusion: “Here is only a conditioning body-and-mind process and a conditioned body-and-mind process. Apart from these, there is no person who performs the bending of the limbs, etc., or who experiences feelings of pain, etc.”

This is called purification (of insight) by overcoming doubt.

3. Knowledge of Comprehension  

When this “purification (of insight) by overcoming doubt” has reached maturity, the meditator will discern distinctly the initial, middle, and final phases of any object noticed by him. Then, in the case of various objects noticed, he will discern distinctly that only after each earlier process has ceased, does there arise a subsequent process. For instance, only when the rising movement of the abdomen has come to an end, does there arise the falling movement; only when that has ended, is there again a rising movement. So also in the case of walking: only when the lifting of the foot has come to an end, does there arise the carrying forward of the foot; only when that has been completed, does there follow the placing of the foot on the ground.

In the case of painful feelings, only after each single feeling occurring at its particular place has ceased, will another new feeling arise at another place. On noticing the respective painful feeling repeatedly, twice, thrice or more, the meditator will see that it gradually grows less, and at last ceases entirely.

In the case of the variously shaped images that enter the mind’s field, it is only after each single image noticed has vanished, that another new object will come into the mind’s focus. On noticing them attentively twice, thrice or more, he will see well that these mental objects which are being noticed move from one place to another, or they become gradually smaller and less distinct, until at last they disappear entirely. The meditator, however, does not perceive anything that is permanent and lasting, or free from destruction and disappearance.

Seeing how each object, even while being noticed, comes to destruction and disappearance, the meditator comprehends it as impermanent in the sense of undergoing destruction. He further comprehends it as suffering (painful) in the sense of breaking up after each arising. Having seen how various painful feelings arise in continuous succession — how if one painful feeling ceases, another arises, and when that has ceased, again another arises — having seen that, he comprehends the respective objects as just a conglomeration of suffering. Further, he comprehends the object as consisting of mere impersonal phenomena without a master, in the sense of not arising of (or by) themselves, but arising subject to conditions and then breaking up.

This comprehension of an object noticed, as being impermanent, painful, and without a self (impersonal), through knowing its nature of impermanency, etc., by means of simply noticing, without reflecting and reasoning, is called “knowledge by comprehension through direct experience.”

Having thus seen the three characteristics once or several times by direct experience, the meditator, by inference from the direct experience of those objects noticed, comprehends all bodily and mental processes of the past, present, and future, and the whole world, by coming to the conclusion: “They, too, are in the same way impermanent, painful, and without a self.” This is called “knowledge of comprehension by inference.”

Alluding to this very knowledge, it is said in the Patisambhidamagga: “Whatever there is of materiality, past, present or future, internal or external, coarse or fine, inferior or superior, far or near, all materiality he defines as impermanent. That is one kind of comprehension,” and so on.

Also in the Commentary to the Kathavatthu it is said: “Even if the impermanence of only a single formation (conditioned phenomenon) is known, there may be consideration of the rest by induction thus: ‘All formations are impermanent.’ ”

The words “All formations are impermanent” refer to an understanding by induction, and not to an understanding by perceiving a (co-present) object at the same moment. (This passage is the authority for the usage of the term “inductive insight.”)

Also in the Commentary to the Majjhima Nikaya[25] it is said: “Because in the case of the realm of neither-perception-nor-non-perception, the insight into the sequence of mental factors belongs to the Buddhas alone and not to the disciples, he (the Buddha) said thus thereby indicating the insight by groups._” (This passage is the authority for the usage of the term “comprehension by groups.”)[26]

4. Knowledge of Arising and Passing Away: The Ten Corruptions of Insight  [27]

When the meditator, in the exercise of noticing, is able to keep exclusively to the present body-and-mind process, without looking back to past processes or ahead to future ones, then, as a result of insight, (the mental vision of) a brilliant light will appear to him. To one it will appear like the light of a lamp, to others like a flash of lightning, or like the radiance of the moon or the sun, and so on. With one it may last for just one moment, with others it may last longer.

There will also arise in him strong mindfulness pertaining to insight. As a result, all the successive arisings of bodily and mental processes will present themselves to the consciousness engaged in noticing, as if coming to it of themselves; and mindfulness too seems as if alighting on the processes of itself. Therefore the meditator then believes: “There is no body-and-mind process in which mindfulness fails to engage.”

His knowledge consisting in insight, here called “noticing,” will be likewise keen, strong, and lucid. Consequently, he will discern clearly and in separate forms all the bodily and mental processes noticed, as if cutting to pieces a bamboo sprout with a well-sharpened knife. Therefore the meditator then believes: “There is no body-and-mind process that cannot be noticed.” When examining the characteristics of impermanence, etc., or other aspects of reality, he understands everything quite clearly and at once, and he believes it to be the knowledge derived from direct experience.

Further, strong faith pertaining to insight arises in him. Under its influence, the meditator’s mind, when engaged in noticing or thinking, is serene and without any disturbance; and when he is engaged in recollecting the virtues of the Buddha, the Dhamma, and the Sangha, his mind quite easily gives itself over to them. There arise in him the wish to proclaim the Buddha’s Teaching, joyous confidence in the virtues of those engaged in meditation, the desire to advise dear friends and relatives to practice meditation, grateful remembrance of the help received from his meditation master, his spiritual mentor, etc. These and many other similar mental processes will occur.

There arises also rapture in its five grades, beginning with minor rapture.[28] When purification of mind is gained, that rapture begins to appear by causing “goose-flesh,” tremor in the limbs, etc.; and now it produces a sublime feeling of happiness and exhilaration, filling the whole body with an exceedingly sweet and subtle thrill. Under its influence, he feels as if the whole body had risen up and remained in the air without touching the ground, or as if it were seated on an air cushion, or as if it were floating up and down.

There arises tranquillity of mind with the characteristic of quietening the disturbances of consciousness and its mental concomitants; and along with it appear mental agility, etc.[29] When walking, standing, sitting, or reclining there is, under the influence of these mental qualities, no disturbance of consciousness and its mental concomitants, nor heaviness, rigidity, unwieldiness, sickness, or crookedness.[30] Rather, his consciousness and its mental concomitants are tranquil through having reached the supreme relief in non-action.[31] They are agile in always functioning swiftly; they are pliant in being able to attend to any object desired; they are wieldy, in being able to attend to an object for any length of time desired; they are quite lucid through their proficiency, that is, through the ease with which insight penetrates the object; they are also straight through being directed, inclined, and turned only towards wholesome activities.

There also arises a very sublime feeling of happiness suffusing all his body. Under its influence he becomes exceedingly joyous and he believes: “Now I am happy all the time,” or “Now, indeed, I have found happiness never felt before,” and he wants to tell others of his extraordinary experience. With reference to that rapture and happiness, which are aided by the factors of tranquillity, etc., it was said:

Superhuman is the bliss of a monk
Who, with mind at peace,
Having entered a secluded place,
Wins insight into Dhamma.
When he fully comprehends
The five groups’ rise and fall,
He wins to rapture and to joy —
The Deathless this, for those who understand.

— Dhammapada vv. 373-374

There arises in him energy that is neither too lax nor too tense but is vigorous and acts evenly. For formerly his energy was sometimes lax, and so he was overpowered by sloth and torpor; hence he could not notice keenly and continuously the objects as they became evident, and his understanding, too, was not clear. And at other times his energy was too tense, and so he was overpowered by agitation, with the same result of being unable to notice keenly, etc. But now his energy is neither too lax nor too tense, but is vigorous and acts evenly; and so, overcoming these shortcomings of sloth, torpor, and agitation, he is able to notice the objects present keenly and continuously, and his understanding is quite clear, too.

There also arises in him strong equanimity associated with insight, which is neutral towards all formations. Under its influence he regards with neutrality even his examination of the nature of these formations with respect to their being impermanent, etc.; and he is able to notice keenly and continuously the bodily and mental processes arising at the time. Then his activity of noticing is carried on without effort, and proceeds, as it were, of itself. Also in adverting to the objects, there arises in him strong equanimity, by virtue of which his mind enters, as it were, quickly into the objects of advertence.[32]

There arises further a subtle attachment of a calm nature that enjoys the insight graced with the “brilliant light” and the other qualities here described. The meditator, however, is not able to discern it as a corruption but believes it to be just the very bliss of meditation. So meditators speak in praise of it thus: “Only now do I find full delight in meditation!”

Having felt such rapture and happiness accompanied by the “brilliant light” and enjoying the very act of perfect noticing, which is ably functioning with ease and rapidity, the meditator now believes: “Surely I must have attained to the supramundane path and fruition![33] Now I have finished the task of meditation.” This is mistaking what is not the path for the path, and it is a corruption of insight which usually takes place in the manner just described. But even if the meditator does not take the “brilliant light” and the other corruptions as an indication of the path and fruition, still he feels delight in them. This is likewise a corruption of insight. Therefore, the knowledge consisting in noticing, even if quick in its functioning, is called “the early stage of (or ‘weak’) knowledge of arising and passing away,” if it is beset and corrupted by those corruptions. For the same reason the meditator is at that time not in a position to discern quite distinctly the arising and passing away of bodily and mental processes.

V. Purification by Knowledge and Vision of What is Path and Not-path  

While engaged in noticing, the meditator either by himself or through instructions from someone else, comes to this decision: “The brilliant light, and the other things experienced by me, are not the path. Delight in them is merely a corruption of insight. The practice of continuously noticing the object as it becomes evident — that alone is the way of insight. I must go on with just the work of noticing.” This decision is called purification by knowledge and vision of what is path and not-path.

VI. Purification by Knowledge and Vision of the Course of Practice  

After noticing these manifestations of brilliant light and the others, or after leaving them unheeded, he goes on continuously as before with the act of noticing the bodily and mental processes as they become evident at the six sense doors. While thus engaged in noticing, he gets over the corruptions relating to brilliant light, rapture, tranquillity, happiness, attachment, etc., and his knowledge remains concerned exclusively with the arising and passing away of the processes noticed. For then, at each act of noticing, he sees: “The noticed object, having arisen, disappears instantly.” It also becomes clear to him that each object disappears just where it arises; it does not move on to another place.

In that way he understands by direct experience how bodily and mental processes arise and break up from moment to moment. It is such knowledge and understanding resulting from the continuous noticing of bodily and mental processes as they arise and dissolve moment after moment, and the discernment, in separate sections, of the arising and passing away of each of them, while being free from the corruptions, that is called “final knowledge of contemplation of arising and passing away.” This is the beginning of “purification by knowledge and vision of the course of practice,” which starts from this insight and extends to adaptation knowledge (No.13).

5. Knowledge of Dissolution  

Noticing the bodily and mental processes as they arise, he sees them part by part, link by link, piece by piece, fraction by fraction: “Just now it arises, just now it dissolves.” When that knowledge of arising and passing away becomes mature, keen and strong, it will arise easily and proceed uninterruptedly as if borne onward of itself; also the bodily and mental processes will be easily discernible. When keen knowledge thus carries on and formations are easily discernible, then neither the arising of each bodily and mental process, nor its middle phase called “presence,” nor the continuity of bodily and mental processes called “occurrence as unbroken flux” is apparent to him; nor are the shape of the hand, the foot, the face, the body, and so on, apparent to him. But what is apparent to him is only the ceasing of bodily and mental processes, called “vanishing,” or “passing away,” or “dissolution.”

For instance, while noticing the rising movement of the abdomen, neither its initial nor middle phase is apparent, but only the ceasing or vanishing, which is called the final phase, is apparent; and so it is also with the falling movement of the abdomen. Again, in the case of bending an arm or leg, while noticing the act of bending, neither the initial nor the middle phase of bending is apparent, nor is the form of the limb apparent, but only the final phase of ceasing and vanishing is apparent. It is similar in the other cases of stretching a limb, and so on.

For at that time each object that is being noticed seems to him to be entirely absent or to have become non-existent. Consequently, at this stage of knowledge, it seems to him as if he were engaged in noticing something which has already become absent or non-existent by having vanished; and the consciousness engaged in noticing appears to have lost contact with the object that is being noticed. It is for that reason that a meditator may here think: “I have lost the insight”; but he should not think so.

For formerly his consciousness normally took delight in conceptual objects of shapes, etc.;[34] and even up to the knowledge of arising and passing away, the idea of formations with their specific features[35] was always apparent to him. Hence his mind took delight in a plainly distinguishable object consisting of formations, with its particular structure[36] and its particular feature-idea. But now that his knowledge has developed in the way described, no such idea of the formations’ features or structure appears to him, still less any other, cruder concept. At such a stage, the arising of formations, that is, the first phase of the process, is not apparent (as it is in the case of knowledge of arising and passing away), but there is apparent only the dissolution, that is, the final phase, having the nature of vanishing. Therefore the meditator’s mind does not take delight in it at first, but he may be sure that soon, after becoming familiar (with that stage of the practice), his mind will delight in the cessation (of the phenomena) too, which is called their dissolution. With this assurance he should again turn to the practice of continuous noticing.

When thus engaged, he perceives that in each act of noticing there are always present two factors, an objective factor and a subjective one — the object noticed and the mental state of knowing it — which dissolve and vanish by pairs, one pair after the other. For in each single instance of a rising movement of the abdomen, there are, in fact, numerous physical processes constituting the rising movement, which are seen to dissolve serially. It is like seeing the continuous successive vanishing of a summer mirage moment by moment; or it is like the quick and continuous bursting of bubbles produced in a heavy shower by thick rain drops falling on a water surface; or it is like the quick, successive extinction of oil-lamps or candles, blown out by the wind, as these lights are being offered at a shrine by devotees. Similar to that appears the dissolving and vanishing, moment by moment, of the bodily processes noticed. And the dissolution of consciousness noticing those bodily processes is apparent to him along with the dissolution of the bodily processes. Also while he is noticing other bodily and mental processes, their dissolution, too, will be apparent to him in the same manner. Consequently, the knowledge will come to him that whatever part of the whole body is noticed, that object ceases first, and after it the consciousness engaged in noticing that object follows in its wake. From that the meditator will understand very clearly in the case of each successive pair the dissolution of any object whatsoever and the dissolution of the consciousness noticing that very object. (It should be borne in mind that this refers only to understanding arrived at through direct experience by one engaged in noticing only; it is not an opinion derived from mere reasoning.)

It is the perfectly clear understanding of the dissolution of the two things, pair by pair — that is, (1) of the visual or other object appearing at any of the six sense doors, and (2) of the consciousness noticing that very object — that is called “knowledge of dissolution.”

6. Awareness of Fearfulness  

When that knowledge of dissolution is mature, there will gradually arise, just by seeing the dissolution of all object-and-subject-formations, awareness of fearfulness[37] and other (higher) knowledges, together with their respective aspects of fear, and so on.[38]

Having seen how the dissolution of two things — that is, any object noticed and the insight-thought engaged in noticing it — takes place moment by moment, the meditator also understands by inference that in the past, too, every conditioned thing (formation) has broken up in the same way, that just so it will break up also in the future, and that at the present it breaks up, too. And just at the time of noticing any formations that are evident, these formations will appear to him in their aspect of fearfulness. Therefore, during the very act of noticing, the meditator will also come to understand: “These formations are indeed fearful.”

Such understanding of their fearfulness is called “knowledge of the awareness of fearfulness”; it has also the name “knowledge of fear.” At that time, his mind itself is gripped by fear and seems helpless.

7. Knowledge of Misery  

When he has realized the fearfulness (of the formations) through the knowledge of fear, and keeps on noticing continuously, then the “knowledge of misery” will arise in him before long. When it has arisen, all formations everywhere — whether among the objects noticed, or among the states of consciousness engaged in noticing, or in any kind of life or existence that is brought to mind — will appear insipid, without a vitalizing factor,[39] and unsatisfying. So he sees, at that time, only suffering, only unsatisfactoriness, only misery. Therefore this state is called “knowledge of misery.”

8. Knowledge of Disgust  

Seeing thus the misery in conditioned things (formations), his mind finds no delight in those miserable things but is entirely disgusted with them. At times, his mind becomes, as it were, discontented and listless. Even so he does not give up the practice of insight, but spends his time continuously engaging in it. He therefore should know that this state of mind is not dissatisfaction with meditation, but is precisely the “knowledge of disgust” that has the aspect of being disgusted with the formations. Even if he directs his thought to the happiest sort of life and existence, or to the most pleasant and desirable objects, his mind will not take delight in them, will find no satisfaction in them. On the contrary, his mind will incline and lean and tend only towards Nibbana. Therefore the following thought will arise in him between moments of noticing: “The ceasing of all formations that are dissolving from moment to moment — that alone is happiness.”

9. Knowledge of Desire for Deliverance  

When through this knowledge (now acquired) he feels disgust with regard to every formation noticed, there will arise in him a desire to forsake these formations or to become delivered from them. The knowledge relating to that desire is called “knowledge of desire for deliverance.” At that time, usually various painful feelings arise in his body, and also an unwillingness to remain long in one particular bodily posture. Even if these states do not arise, the comfortless nature of the formations will become more evident than ever. And due to that, between moments of noticing, he feels a longing thus: “Oh, may I soon get free from that! Oh, may I reach the state where these formations cease! Oh, may I be able to give up these formations completely!” At this juncture, his consciousness engaged in noticing seems to shrink from the object noticed at each moment of noticing, and wishes to escape from it.

10. Knowledge of Re-observation  

Being thus desirous of escaping from the formations, the meditator makes stronger effort and continues the practice of noticing these very formations with the single purpose of forsaking them and escaping from them. For that reason, the knowledge arising at that time is called “knowledge of re-observation.” The term “re-observation” has the same meaning as “re-noticing” or “re-contemplation.” Then the nature (or characteristics) of the formations — their being impermanent, suffering, and without a self — will be clearly evident to him; and among these three, the aspect of suffering will be particularly distinct.

At this stage, too, there will usually arise in his body various kinds of pains which are severe, sharp, and of growing intensity. Hence his whole bodily and mental system will seem to him like an unbearable mass of sickness or a conglomeration of suffering. And a state of restlessness will usually manifest itself, making him incapable of keeping to one particular posture for any length of time. For then he will not be able to hold any one position long, but will soon want to change it. This state, however, simply manifests the unbearable nature of the formations. Though he wants to change his bodily posture, still he should not give in easily to that wish, but should endeavor to remain motionless for a longer period in the same posture and continue to carry on the practice of noticing. By doing so he will be able to overcome his restlessness.

Now his insight knowledge is quite strong and lucid, and by virtue of it even his painful feelings will at once cease as soon as they are firmly noticed. Even if a painful feeling does not cease completely, he will perceive that it is dissolving, part by part, from moment to moment. That is to say, the ceasing, vanishing, and disappearing of each single moment of feeling will become apparent separately in each corresponding act of noticing. In other words, now it will not be as it was at the time of the knowledge of comprehension, when the constant flow or continuity of feelings of the same kind was apparent as a single unit. But if, without abandoning the practice, that feeling of pain is firmly and continuously noticed, it will entirely cease before long. When it ceases in that way, it does so for good and will not arise again. Though in that way the insight knowledge may have become strong and perfectly lucid, still he is not satisfied with that much. He will even think: “My insight knowledge is not clear.” He should, however, dismiss such thoughts by applying the act of noticing to them, and he should go on with his task of continuously noticing the bodily and mental formations as they occur.

If he perseveres thus, his noticing will become more and more clear as the time passes in minutes, hours, and days. Then he will overcome the painful feelings and the restlessness in being unable to remain long in one particular posture, and also the idea that his insight knowledge is not yet clear enough. His noticing will then function rapidly, and at every moment of noticing he will understand quite clearly any of the three characteristics of impermanence, etc.

This understanding of any of the three characteristics of impermanence, etc., through the act of noticing which functions with promptness in quick succession, is called “strong knowledge of re-observation.”

11. Knowledge of Equanimity about Formations  

When this knowledge of re-observation is mature, there will arise knowledge perceiving evident bodily and mental processes in continuous succession quite naturally, as if borne onward of itself. This is called “knowledge of equanimity about formations.”

Now, in the act of noticing, effort is no longer required to keep formations before the mind or to understand them. After the completion of each single act of noticing, the object to be noticed will then appear of itself, and insight knowledge, too, will of itself notice and understand it. It is as if no further effort need be made by the meditator. Formerly, owing to seeing the dissolution of formations, there arose, in successive order, the aspect of fearfulness, the perception of misery, the aspect of disgust, the desire for deliverance, and dissatisfaction with the knowledge so far acquired. But now these mental states no longer arise even though, in the present state too, the breaking up of formations which are dissolving more rapidly is closely perceived. Even if a painful feeling arises in the body, no mental disturbance (grief) arises, and there is no lack of fortitude in bearing it. Generally, however, at this stage, pains will be entirely absent, that is, they do not arise at all. Even if the meditator thinks about something fearful or sad, no mental disturbance will arise, be it in the form of fear or of sorrow. This, firstly, is “the abandoning of fear” at the stage of “equanimity about formations.”

At the earlier stage, on attaining knowledge of arising and passing away, great joy had arisen on account of the clarity of insight. But now this kind of joy does not arise, even though there is present the exceedingly peaceful and sublime clarity of mind belonging to “equanimity about formations.” Though he actually sees desirable objects conducive to joy, or though he thinks about various enjoyable things, no strong feeling of joy will arise. This is “the abandoning of delight” at the stage of “equanimity about formations.”

He cherishes no desire nor hate with regard to any object, desirable or undesirable, that comes into the range of his sense doors, but taking them as just the same in his act of noticing, he understands them (that is to say, it is a pure act of understanding). This is “equable vision” at the stage of “equanimity about formations.”

Of these three qualities just mentioned, it is said in the Path of Purification: “Having discarded fear and delight, he is impartial and neutral towards all formations” (Visuddhimagga, xxi,62).

If he resumes the practice of noticing with the thought: “Now I will do it vigorously again!” then, before long, the noticing will function efficiently as if borne onward of itself. From now onwards there is no need for the meditator to make further (deliberate) effort. Though he does not make a (deliberate) effort, his noticing will proceed in a continuous and steady flow for a long time; it will go on even for two or three hours without interruption. This is “the state of long-lasting (practice)” of equanimity about formations. Referring to this it is said in the Patisambhidamagga: ” ‘The wisdom lasting long’ is the knowledge present in the mental states of equanimity about formations.” The Great Commentary to the Path of Purification explains as follows: “This is said with reference to knowledge functioning in a continuous flow.”

Now when noticing functions spontaneously as if borne onward of itself, the mind, even if sent out towards a variety of objects, generally refuses to go; and even if it does go, it will not stay long but will soon return to the usual object to be noticed, and will resume continuous noticing. In this connection it was said: “He shrinks, recoils, and retreats; he does not go forth to it.”

12. Insight Leading to Emergence  

So, through knowledge of equanimity about formations, which is endowed with many virtues, blessings, and powers, he notices the formations as they occur. When this knowledge is mature, having become keen, strong, and lucid, on reaching its culmination point, it will understand any of the formations as being impermanent or painful or without self, just by seeing their dissolution. Now that act of noticing any one characteristic out of the three, which is still more lucid in its perfect understanding, manifests itself two or three times or more in rapid succession. This is called “insight leading to emergence.”[40]

Thereupon, immediately after the last consciousness in the series of acts of noticing belonging to this insight leading to emergence, the meditator’s consciousness leaps forth into Nibbana, which is the cessation of all formations, taking it as its object. Then there appears to him the stilling (subsidence) of all formations called cessation.

This mode of realization of Nibbana has been mentioned in many discourses of the Master, for example: “The vision of truth arose: whatsoever has the nature of arising is bound to cease.” Herein the words “bound to cease” indicate the aspect of realizing the stilling and ceasing of all formations which have the nature of arising.

Also in the Questions of King Milinda it is said: “His consciousness, while carrying on the practice of bringing to mind (i.e., noticing), passes beyond the continuous occurrence of phenomena and alights upon non-occurrence. One who, having practiced in the correct manner, has alighted upon non-occurrence, O king, is said to have realized Nibbana.”

The meaning is this: the meditator who wishes to realize Nibbana should repeatedly bring to mind, through the practice of noticing, every bodily and mental process that appears at any of the six sense doors. When he brings them to mind thus, his consciousness engaged in noticing — here called “bringing to mind” — will, until adaptation knowledge is reached, fall at every moment upon the (conditioned) bodily and mental formations called here “continuous occurrence,” because they go on occurring over and over again in an unbroken flow, like a river’s current. But in the last phase, instead of falling upon that continuous occurrence, consciousness passes beyond it and alights upon “non-occurrence,” which is the very opposite of the bodily and mental formations called here “occurrence.” In other words, it arrives at non-occurrence, that is to say, it reaches, as if it “alights upon,” cessation, which is the stilling of the formations (or conditioned phenomena). When the meditator, having already before practiced correctly and without deviation by way of the knowledge of arising and passing away and the other knowledges (or by way of the purification of conduct, of mind, of view, etc.), has in this manner arrived at non-occurrence (by the consciousness alighting upon it), he is said to have “realized Nibbana.” He is called one who has made Nibbana a direct experience and has actually seen it.

13. Knowledge of Adaptation  

Here the knowledge by way of noticing that occurs last in the series constituting insight leading to emergence, is called “knowledge of adaptation.”[41]

This is the end of the purification by knowledge and vision of the course of practice.

14. Maturity Knowledge  

Immediately afterwards, a type of knowledge manifests itself that, as it were, falls for the first time into Nibbana, which is void of formations (conditioned phenomena) since it is the cessation of them. This knowledge is called “maturity knowledge.”[42]

VII. Purification by Knowledge and Vision  

15. Path Knowledge  

It is followed immediately by knowledge that abides in that same Nibbana, which is void of formations since it is the cessation of them. This is called “path knowledge.”[43] It is also called “purification by knowledge and vision.”

16. Fruition Knowledge  

That again is immediately followed by knowledge that belongs to the final stage and continues in the course of its predecessor. It abides in that same Nibbana, which is void of formations since it is the cessation of them. This is called “fruition knowledge.”

17. Knowledge of Reviewing  

The duration of that threefold knowledge of maturity, path, and fruition is, however, not long. It is very short, and lasts for just an instant, like the duration of a single thought of noticing. Subsequently there arises “knowledge of reviewing.” Through that knowledge of reviewing the meditator discerns that the insight leading to emergence came along with the very rapid function of noticing, and that immediately after the last phase of noticing, the path consciousness entered into the cessation (of formations). This is “knowledge reviewing the path.”

He also discerns that the consciousness abided in that same state of cessation during the intervening period between the path and reviewing. This is “knowledge reviewing fruition.”

He further discerns that the object just experienced is void of all formations. This is “knowledge reviewing Nibbana.”

In this connection it is said in the Path of Purification: ” ‘By that path, indeed, I have come’; thus he reviews the path. ‘That blessing was obtained’; thus he reviews the fruition. ‘That state has been penetrated as an object by me’;[44] thus he reviews the Deathless, Nibbana” (Visuddhimagga, xxii, 20).

Some meditators, but not all, have “reviewing of defilements.”[45]

After having reviewed in this way, the meditator still continues the practice of noticing bodily and mental processes as they become evident. But while he is thus engaged in noticing, the bodily and mental processes appear to him quite coarse, not subtle as before at the time of the knowledge of equanimity about formations. Why is this so? This is so because the knowledge present now has the nature of the knowledge of arising and passing away. For when the noble disciples (namely, stream-winners, etc.) resume the practice of insight (by noticing), the knowledge of arising and passing away usually arises at the beginning. This is the usual course of order in this respect.

However, when some meditators emerge from the attainment of path and fruition, great faith, happiness, rapture, and tranquillity, produced by virtue of the attainment, arise flooding the whole body. Owing to that, they are unable to carry out the practice of noticing anything apparent at that time. Even if they make double effort and attempt to proceed with the practice of insight, they fail to discern the phenomena clearly and separately, at the moment of their occurrence. They continue to experience only rapture, tranquillity, and happiness, which occur with great force. This state of mind, which is extraordinarily serene through the strong faith prevailing, lasts for one hour, two hours, or more, without break. Because of this, meditators feel as if they were in some such place as a wide open space suffused with radiance and most delightful. The rapture and happiness, of a serene character, that then arise are praised by meditators thus: “Surely, I have never before felt and experienced such happiness!” After two or three hours have passed, that faith, happiness, rapture, and tranquillity will fade. The meditators can once again proceed with noticing the bodily and mental processes as they occur, distinguishing them separately, and they will be able to discern them clearly. But at that time, too, first the knowledge of arising and passing away will appear.

18. Attainment of Fruition  

While he is thus engaged in noticing, his insight knowledge will gradually grow, and soon will again reach the stage of equanimity about formations. If his power of concentration is still short of perfection, only the equanimity about formations will go on repeating itself. But if his concentration has reached perfection, then, in the case of one who does the insight practice of noticing with a view of attaining only to the first path and fruition, the fruition consciousness of the first path alone reaches cessation of formations by way of the attainment of fruition.[46] This occurs in precisely the same way as the path and fruition consciousness that occurred earlier in the consciousness-sequence belonging to the initial attainment of the first path. The only difference here is the capacity of the fruition attainment to last long.

One should also set one’s mind resolutely upon the further tasks: to be able to repeat the achievement of fruition attainment, to achieve it rapidly, and, at the time of achievement, to abide in it a long time, say for six, ten, fifteen or thirty minutes, or for an hour or more.

In one who applies himself to achieving the attainment of fruition, knowledge of arising and passing away will arise at the beginning. Advancing from there in the due sequence, soon the knowledge of equanimity about formations is reached. But when skill in the practice has been acquired, the knowledge of equanimity about formations will arise quickly even after four or five acts of noticing. If the power of concentration has reached perfection, the fruition consciousness will repeatedly become absorbed in cessation by way of fruition attainment. The mind can thus reach absorption even while one is walking up and down, or while taking a meal, and the fruition attainment can remain for any length of time resolved upon. During the fruition attainment, the mind will abide only in the cessation of formations and will not be aware of anything else.

19. The Higher Paths and Fruitions  

When the meditator has thus become skilled in achieving the fruition attainment, he should resolutely set his mind upon the task of attaining to the higher paths and fruitions. What should now be done by one who has set himself that task? Just as before, he should carry out the practice of noticing (anything occurring) at the six sense doors.

Hence, the meditator should notice any bodily and mental process that becomes evident to him at the six sense doors. While he is thus engaged, he will see, at the stage of knowledge of arising and passing away, that the first objects consisting of formations appear to him rather coarse, and that his mind is not well concentrated. The development of insight belonging to the higher paths is, in fact, not as easy as that of insight belonging to the fruition attainment already achieved by the meditator. It is in fact somewhat difficult, due to the fact that insight has to be developed anew. It is, however, not so very difficult as it was at the first time when beginning the practice. In a single day, or even in a single hour, he can gain the knowledge of equanimity about formations. This statement is made here, basing it on the experience usually gained by persons of the present day who had to be given guidance from the start and who did not possess particularly strong intelligence. Here it is applied, by inference, to similar types of persons in general.

But although equanimity about formations has been attained, if the spiritual faculties[47] have not yet reached full maturity, it just goes on repeating itself. Though he who has won (one of the lower) fruitions may be able to enter into it several times within one hour, yet if his spiritual faculties are immature, he cannot attain the next higher path within as much as one day, two, three, or more days. He abides merely in equanimity about formations. If, however, he then directs his mind to reach the fruition already attained, he will reach it perhaps in two or three minutes.

When, however, the spiritual faculties are mature, one who carries out the practice of insight for attaining to a higher path will find that immediately after equanimity about formations has reached its culmination, the higher path and fruition arise in the same way as before (i.e., as at the time of the first path and fruition), that is to say, it is preceded by the stages of adaptation and maturity. After the fruition, the stages of reviewing, etc., that follow are also the same as before.

Anything else concerning the method of practice for insight and the progress of knowledge right up to arahantship can be understood in precisely the same way as described. Hence there is no need to elaborate it any further.

Conclusion  

Now, the present treatise on the “Progress of Insight through the Stages of Purification” has been written in a concise form, so that meditators can easily comprehend it. Hence complete details have not been given here. And since it was written with a view to making it easily intelligible, in many passages of this treatise relevant canonical references have not been quoted, and there are repetitions and other faults of literary composition. But these shortcomings of presentation and the incompleteness of canonical references may here be overlooked by the reader. Only the meaning and purpose should be heeded well by the wise. It is to this that I would invite the reader’s attention.

Though in the beginning it was mentioned that this treatise has been written for those who have already obtained distinctive results in their practice, others may perhaps read it with advantage, too.

Now these are my concluding good wishes for the latter type of readers: Just as a very delicious, appetizing, tasty and nutritious meal can be appreciated fully only by one who has himself eaten it, and not without partaking of it, in the same way, the whole series of knowledges described here can be understood fully only by one who has himself seen it by direct experience, and not otherwise. So may all good people reach the stage of indubitable understanding of this whole series of knowledges! May they also strive to attain it!

This treatise on the purities and insights,
For meditators who have seen things clear,
Although their store of learning may be small —
The Elder, Mahasi by name, in insight’s method skillful,
Has written it in Burmese tongue and into Pali rendered it.

The Treatise on the Purities and Insights
composed on 22.5.1950
is here concluded.

Notes  

1.
Here, and in the title of this treatise, the Pali term ñana has been rendered by “insight,” as at the outset the word “knowledge,” the normal rendering of ñana, might not be taken by the reader with the full weight and significance which it will receive in the context of the present treatise. In all the following occurrences, however, this Pali term has been translated by “knowledge,” while the word “insight” has been reserved for the Pali term vipassana. When referring to the several types and stages of knowledge, the plural “knowledges” has been used, in conformity with the Pali ñanani.
2.
In the canonical Buddhist scriptures, the seven stages of purification (visuddhi) are mentioned in the Discourse on the Stage Coaches (Majjhima Nikaya No. 24). They are also the framework of the Venerable Buddhaghosa’s Path of Purification (Visuddhimagga), where they are explained in full. (Translation by Ñanamoli Thera, publ. by BPS.)
3.
“Motion” (vayo, lit. wind, air) refers to the last of the four material elements (dhatu), or primary qualities of matter. The other three are: earth (solidity, hardness), water (adhesion), and fire (caloricity). These four elements, in varying proportional strength, are present in all forms of matter. The so-called “inner wind element” which applies in this context is active in the body as motion, vibration, and pressure manifesting itself in the passage of air through the body (e.g., in breathing), in the movement and pressure of limbs and organs, and so on. It becomes perceptible as a tactile process, or object of touch (photthabbarammana), through the pressure caused by it.
4.
The attention directed to the movement of the abdomen was introduced into the methodical practice of insight-meditation by the author of this treatise, the Venerable Mahasi Sayadaw, and forms here the basic object of meditative practice. For details see The Heart of Buddhist Meditation by Nyanaponika Thera (London: Rider & Co., 1962; BPS, 1992), pp. 94f., 106. If preferred, the breath itself may instead be taken as the basic object of meditative attention, according to the traditional method of “mindfulness of breathing” (anapanasati); see Heart of Buddhist Meditation, pp.108ff. Mindfulness of Breathing by Ñanamoli Thera (BPS, 1982).
5.
According to the Buddhist Abhidhamma teachings, only the three elements of earth, fire, and wind constitute the tactile substance in matter. The element of water is not held to be an object of touch even in cases where it predominates, as in liquids. What is tactile in any given liquid is the contribution of the other three elements to its composite nature.
6.
“Door” is a figurative expression for the sense organs (which, including the mind, are sixfold), because they provide, as it were, the access to the world of objects.
7.
The preceding sequence of terms is frequently used in the Discourses (Suttas) of the Buddha to refer to those individuals who have attained to the first supramundane stage on the road to arahantship, i.e., stream-entry (sotapatti), or the following ones. See Note 33. The term Dhamma refers here to Nibbana.
8.
I. The Five Precepts binding on all Buddhist laymen, are: abstention from (1) killing, (2) stealing, (3) unlawful sexual intercourse, (4) lying, (5) intoxicants.

II. The Eight Uposatha Precepts are: abstention from (1) killing, (2) stealing, (3) all sexual intercourse, (4) lying, (5) intoxicants, (6) partaking of solid food and certain liquids after noon, (7) abstention from (a) dance, song, music, shows (attendance and performance), (b) from perfumes, ornaments, etc., (8) luxurious beds. This set of eight precepts is observed by devout Buddhist lay followers on full-moon days and on other occasions.

III. The Ten Precepts: (1)-(6) = II, 1-6; (7) = II, 7 (a); (8) = II, 7 (b); (9) = II, 8; (10) abstention from acceptance of gold and silver, money, etc.

9.
The other three items of the monk’s fourfold pure conduct are control of the senses, purity of livelihood, and pure conduct concerning the monk’s requisites.
10.
Access (or “neighbourhood”) concentration (upacara-samadhi) is that degree of mental concentration that approaches, but not yet attains, the full concentration (appana-samadhi) of the first absorption (jhana). It still belongs to the sensuous plane (kamavacara) of consciousness, while the jhanas belong to the fine-material plane (rupavacara).
11.
Pañcupadanakkhandha. These five groups, which are the objects of grasping, are: (1) corporeality, (2) feeling, (3) perception, (4) mental formations, (5) consciousness.
12.
Also called sukkhavipassana-yanika.
13.
Literally: “according to their true nature and function.”
14.
This method of meditation aims at “knowledge by direct experience” (paccakkha-ñana), resulting from mindfulness directed towards one’s own bodily and mental processes. It is for that reason that here express mention is made of “one’s own life continuity.” Having gathered the decisive direct experience from the contemplation of his own body and mind, the meditator will later extend the contemplation to the life-processes of others, by way of inference (anumana). See, in the Satipatthana Sutta, the recurrent passage: “contemplating the body, etc., externally.”
15.
“Noticing” (sallakkhana) is a key term in this treatise. The corresponding verb in the Pali language is sallakkheti (sam + lakh), which can be translated adequately as well as literally by “to mark clearly.” Though the use of “to mark” in the sense of “to observe” or “to notice” is quite legitimate in English, it is somewhat unusual and unwieldy in its derivations. Hence the rendering by “noticing” was chosen. “Noticing” is identical with “bare attention,” the term used in the translator’s book The Heart of Buddhist Meditation.
16.
The Sub-commentary to the Brahmajala Sutta explains as follows: “Things in their true nature (paramatthadhamma) have two characteristics or marks: specific characteristics and general characteristics. The understanding of the specific characteristics is knowledge by experience (paccakkha-ñana), while the understanding of the general characteristics is knowledge by inference (anumana-ñana).” The specific characteristic, for instance, of the element of motion (vayo-dhatu) is its nature of supporting, its function of moving; its general characteristics are impermanence, etc.
17.
The three terms printed in italics are standard categories of definition used in the Pali Commentaries and the Visuddhimagga. In the case of mental phenomena, a fourth category, “proximate condition” (padatthana) is added. The definition of the element of motion (or of wind) occurs, for instance, in the Visuddhimagga (XI, 93) and is shown in this treatise to be a fact of direct experience.
18.
“Purification of mind” refers to mental concentration of either of two degrees of intensity: full concentration or access concentration (see Note 10). In both types of concentration, the mind is temporarily purified from the five mental hindrances (see Note 20), which defile the mind and obstruct concentration.
19.
The “other” objects may also belong to the same series of events, for instance, the recurrent rise and fall of the abdomen.
20.
The five mental hindrances (nivarana) which obstruct concentration, are: (1) sense-desire, (2) ill-will, (3) sloth and torpor, (4) agitation and remorse, (5) sceptical doubt. For details, see The Five Mental Hindrances and their Conquest, by Nyanaponika Thera (BPS Wheel No. 26).
21.
Insight reaches its culmination on attaining to the perfection of the “purification by knowledge and vision of the course of practice.” See Note 41 and the Visuddhimagga, XXI,1.
22.
This passage is translated in The Way of Mindfulness by Soma Thera (3rd ed., BPS, 1967), p. 104, where, for our term “access concentration,” the rendering “partial absorption” is used.
23.
When occurring during the practice of tranquillity meditation.
24.
This is the fully absorbed concentration (jhana) achieved at the attainment of the noble paths and fruitions.
25.
In the Commentary to the Majjhima Nikaya No.111, the Anupada Sutta.
26.
The Visuddhimagga says that both terms, “knowledge by inductive insight” and “comprehension by groups,” are names for the same type of insight. According to the Paramattha-manjusa, its Commentary, the former term was used in Ceylon, the latter in India.
27.
The ten corruptions of insight (vipassanupakkilesa) are first mentioned in the Patisambhidamagga (PTS, Vol. II, pp.100f.) and are explained in the Visuddhimagga (XX,105ff.). The names and the sequence of the terms as given in this treatise differ slightly from those found in the above two sources.
28.
The five grades of rapture (piti), dealt with in the Visuddhimagga (IV,94) are: (1) minor, (2) momentarily recurring, (3) flooding, (4) elevating, (5) suffusing.
29.
This passage refers to the six pairs of qualitative factors of mental activity, which, according to the Abhidhamma, are present in all moral consciousness though in different degrees of development. The first pair is tranquillity (a) of consciousness, and (b) of its concomitant mental factors. The other pairs are agility, pliancy, wieldiness, proficiency, and uprightness, all of which have the same twofold division as stated before. These six pairs represent the formal, or structural, side of moral consciousness. For details see Abhidhamma Studies, by Nyanaponika Thera (2nd ed. BPS, 1985), pp.81f.
30.
These six obstructions of mind are countered by the six pairs of mental factors mentioned in Note 29 and in the following sentence of the text.
31.
Non-action, non-activity or non-busyness, refers to the receptive, but keenly watchful, attitude of noticing (or bare attention).
32.
Advertence is the first stage of the perceptual process, as analyzed in the Abhidhamma. It is the first “turning-towards” the object of perception; in other words, initial attention.
33.
The supramundane paths and fruitions are: stream-entry, once-returning, non-returning, and arahantship. By attaining to the first path and fruition, that of stream-entry, final deliverance is assured at the latest after seven more rebirths.
34.
“Conceptual objects of shapes” (santhana-paññatti). The other two types of concepts intended here are: the concepts of individual identity derived from the continuity of serial phenomena (santati-paññatti), and collective concepts derived from the agglomeration of phenomena (samuha-paññatti).
35.
“The idea of formations with their specific features”: this phrase elaborates the meaning applicable here of the Pali term nimitta, which literally means “mark,” “sign,” “feature,” i.e., the idea or image conceived of an object perceived.
36.
“With its particular structure” (sa-viggaha): the distinctive (vi) graspable (gaha) form of an object.
37.
Bhay’upatthana. The word bhaya has the subjective aspect of fear and the objective aspect of fearfulness, danger. Both are included in the significance of the term in this context.
38.
This refers to the knowledges described in the following (Nos. 7-11).
39.
Niroja. Lit. “without nutritive essence.”
40.
According to the Visuddhimagga, the “insight leading to emergence” is the culmination of insight, and is identical with the following three knowledges: equanimity about formations, desire for deliverance, and knowledge of re-observation. It is called “leading to emergence” because it emerges from the contemplation of formations (conditioned phenomena) to the supramundane path that has Nibbana as its object.
41.
The Visuddhimagga says (XXI,130): “The knowledge of adaptation derives its name from the fact that it adapts itself to the earlier and the later states of mind. It adapts itself to the preceding eight insight knowledges with their individual functions, and to the thirty-seven states partaking of enlightenment that follow.”
42.
Gotrabhu-ñana (maturity knowledge) is, literally, the “knowledge of one who has become one of the lineage (gotra).” By attaining to that knowledge, one has left behind the designation and stage of an unliberated worldling and is entering the lineage and rank of the noble ones, i.e., the stream-enterer, etc. Insight has now come to full maturity, maturing into the knowledge of the supramundane paths and fruitions. Maturity knowledge occurs only as a single moment of consciousness; it does not recur, since it is immediately followed by the path consciousness of stream-entry or once-returning, etc.
43.
“Path knowledge” is the knowledge connected with the four supramundane paths of stream-entry, etc. Here, in this passage, only the path of stream-entry is meant. Path knowledge, like maturity knowledge, lasts only for one moment of consciousness, being followed by the fruition knowledge resulting from it, which may repeat itself many times and may also be deliberately entered into by way of the “attainment of fruition” (see No. 17).
44.
That means that Nibbana has now become an object of direct experience, and is no longer a mental construct of conceptual thinking.
45.
The knowledge of reviewing defilements still remaining, does not obtain at the stage of arahantship where all defilements have been eliminated. It may occur, but not necessarily so, at the lower three stages of stream-entry, etc.
46.
See Note 43.
47.
The five spiritual faculties (indriya) are: faith, energy, mindfulness, concentration, and wisdom. For details see The Way of Wisdom by Edward Conze (BPS Wheel No.65/66).

The Venerable Mahasi Sayadaw  

Mahasi Sayadaw, the Venerable U Sobhana Mahathera, was the son of U Kan Htaw and Daw Shwe Ok of Seikkhun village, which is about seven miles to the west of Shwebo Town, a one-time capital of the founder of the last Burmese dynasty. He was born on the third waning of the month of second Waso in the year 1266 of the Burmese Era (29 July 1904). At the age of six, he began his studies at a monastic school in the same village, and at the age of twelve he was ordained a samanera (novice). On reaching the age of twenty, he was ordained a bhikkhu on the fifth waning of the month of Tazaungmon in the year 1285 of the Burmese Era (23 November 1923). He then passed the Government Pali examinations in all the three classes of Pathamange, Pathamalat and Pathamagyi in the following three successive years.

In the fourth year after his bhikkhu ordination, he proceeded to Mandalay — a former capital of Burma — where he continued his further studies in the Khinmagan Kyaung Taik under various monks of high scholastic fame. In the fifth year he went to Moulmein where he took up the work of teaching the Buddhist scriptures at a monastery known as Taung Waing Galay Taik Kyaung.

In the eighth year after his ordination, he and another monk left Moulmein equipped with the bare necessities of a bhikkhu (i.e., almsbowl, a set of three robes, etc.) and went in search of a clear and effective method in the practice of meditation. At Thaton he met the well-known meditation instructor, the Venerable U Narada, who is also known as “Mingun Jetawun Sayadaw the First.” He then placed himself under the guidance of the Sayadaw and at once proceeded with an intensive course of meditation.

After this practical course of meditation he returned to Moulmein and continued with his original work of teaching Buddhist scriptures. He sat for the Pali Lecturership Examination held by the Government of Burma in June 1941 and succeeded in passing completely at the first attempt. He was awarded the title of Sasanadhaja Siri Pavara Dhammacariya.

In the year 1303 of the Burmese Era (1941) and in the eighteenth year of his bhikkhu ordination he returned to his native village (Seikkhun) and resided at a monastery known as “Maha-Si Kyaung” because a drum (Burmese: si) of unusually big (maha) size is housed there. He then introduced the systematic practical course of Satipatthana meditation. Many people, bhikkhus as well as laymen, gathered round him and took up the strict practical course, and were greatly benefited by his careful instructions. They were happy because they began to understand the salient features of Satipatthana and had also learned the proper method of continuing the practice by themselves.

In the year 1311 B.E. (1949) the then Prime Minister of Burma, U Nu, and Sir U Thwin, executive members of the Buddha Sasananuggha Association, requested the Venerable Mahasi Sayadaw to come to Rangoon and give training in meditative practice. In his twenty-sixth year of bhikkhu ordination, he therefore went to Rangoon and resided at the Thathana Yeiktha, the headquarters of the Association, where since then intensive training courses have been held up to the present day.

Over 15,000 persons have since been trained in that center alone and altogether over 200,000 persons have been trained throughout Burma, where there are more than 100 branches for the training in the same method. This method has also spread widely in Thailand and in Sri Lanka.

Mahasi Sayadaw was awarded the title of Agga-Maha-Pandita in the year 1952.

He carried out the duties of the Questioner (pucchaka) at the Sixth Buddhist Council (Chattha Sangayana) held at Rangoon for two years, culminating in the year 2500 of the Buddhist Era (1956). To appreciate fully the importance of this role it may be mentioned that the Venerable Maha-Kassapa, as Questioner, put questions at the First Council held three months after the passing away of the Buddha. Then the Venerable Upali and the Venerable Ananda answered the questions. At the Sixth Council, it was Tipitakadhara Dhammabhandagarika Ashin Vicittasarabhivamsa who answered the questions put by the Venerable Mahasi Sayadaw. The Venerable Mahasi Sayadaw was also a member of the committee that was responsible, as the final authority, for the codification of all the texts passed at the Sixth Council.

He has written several books on meditation and the following notable works may be mentioned.

(1) Guide to the Practice of Vipassana Meditation (in Burmese) — 2 volumes.

(2) Burmese translation of the Maha-satipatthana Sutta, with notes.

(3) Visuddhiñana-katha (in Burmese and Pali).

(4) Burmese translation of the Visuddhimagga, with notes.

(5) Burmese translation of the Visuddhimagga Maha-Tika, with notes — 4 volumes.

(6) Paticca-Samuppada (Dependent Origination) — 2 volumes.

A large number of his discourses, based on the Pali Suttas, have been translated into English and published by the Buddha Sasananuggha Association (16 Hermitage Road, Kokkine, Rangoon, Myanmar (Burma)).

Mahasi Sayadaw passed away on 14 August 1982 following a brief illness.

Practical Vipassana Meditational Exercises


By Ven. Mahasi Sayadaw

Practice of Vipassana or Insight Meditation is the effort made by the meditation to understand correctly the nature of the psycho-physical phenomena taking place in his own body. Physical phenomena are the things or objects which one clearly perceives around one. The whole of one’s body that one clearly perceives constitutes a group of material qualities [rupa]. Psychical or mental phenomena are acts of consciousness or awareness [nama]. These [nama-rupas] are clearly perceived to be happening whenever they are seen, heard smelt, tasted, touched, or thought of. We must make ourselves aware of them by observing, hearing, hearing, “smelling, smelling, tasting, tasting” touching, touching, ‘or thinking, thinking’.

Every time one sees, hears, smells, tastes, touches, or thinks, one should make a note of the fact. But in the beginning of one’s practice one cannot make a note of every one of these happenings. One should, therefore, begin with noting those happening which are conspicuous and easily perceivable.

With every act of breathing, the abdomen rise and fall, which is always evident. This is the material quality known as vayodhatu [the element of motion]. One should begin by noting this movements, which may be done by intently observing the abdomen in mind. You will find the abdomen rising when you breathe in, and falling when you breathe out. The rising should be noted mentally as rising, and the falling as falling. If the movement is not evident by just nothing it mentally, touch the abdomen with the palm of your hand. Do not alter the manner of your breathing, Neither slow it down, nor make it faster. Do not breathing too vigorously, either. You will tire if you change the manner of your breathing, Breathe steadily as usual and note the rising and falling of the abdomen as they occur, Note it mentally, not verbally.

In Vipassana meditation, what’s your name or say doesn’t matter. What really matters is to know or perceive. While noting the rising of the abdomen, do so from the beginning to the end of the movement just as if you are seeing it with your eyes. Do the same with the falling movement. Note the rising movement in such a way that your awareness of it is concurrent with the movement itself. The movement and the mental awareness of it should coincide in the same way as a stone thrown hitting the same goes for the target. The falling movement.

Your mind may wander else where while you are noting the abdominal movements. This must also be noted by mentally saying wandering, wandering. When this has been noted once or twice, the mind stops wandering, in which case you go back to noting the rising and falling of

the abdomen, if the mind reaches somewhere, note it as ‘reaching, reaching’. Then go back to the rising and falling of the abdomen. If you imagine meeting somebody, note it as meeting, meeting’. Then back to the sing and falling. If you imagine meeting and talking to somebody, note it as ‘talking, talking’.

In short, whatever thought or reflection occurs should be noted. If you imagine, note it as ‘imagine. If you think, ‘thinking’. if you plan, ‘planning’. If you perceive, ‘perceiving’. If you reflect, ‘reflecting’. If you feel happy, ‘happy’. If you feel bored, bored’. If you feel glad, ‘glad’. If you feel disheartened, ‘disheartened’. Noting all these acts off consciousness is called Cittanupassana. Because we fail to note these acts of consciousness, we tend to identify whit a person or individual. We tend to think that it is “”I” who is imagining, thinking, planning, knowing (or perceiving). We think that there is a person who from childhood onwards has been living and thinking. Actually, no such person exists. There are instead only these continuing and successive acts of consciousness. That is why we have to note these acts of consciousness and know them for what they are. That is why we have to note each and every act of consciousness as it arises. When so noted, they tends to disappear. We then go back to noting the rising and falling of the abdomen.

When you have sat meditating for long, sensations of stiffness and heat will arise in your body. These are to be noted carefully too. Similarly with sensations of pain and tiredness. All of these sensations are dukkhavedana (feeling of unsatisfactoriness) and noting them is vedananupassana. Failure or omission to note these sensations makes you think, “I am stiff, I am feeling hot, I am in pain. I was all right a moment ago. Now I am uneasy with these unpleasant sensations.” The identification of these sensations with the ego is mistaken. There is really no “I” involved, only a succession of one new unpleasant Sensation after another. It is just like a continuous succession of new electrical impulses that light up electric lamps. Every time unpleasant contacts are encountered in the body, unpleasant sensations arise one after another. These sensations should be carefully and intently noted, whether they are sensations, of heat or of pain. In the beginning of the yogis meditational practice, these sensation may tend to increase and lead to a desire to change his posture. This desire should be noted, after which the yogi should go back to noting the sensations of stiffness, heat, etc. patience leads to Nibbana,’ as the saying goes. This saying is most relevant in meditation effort. One must be patient in meditation. If one shifts or changes one’s posture too often because one cannot be patient with the sensation of stiffness or heat that arises, samadhi [good concentration] cannot develop. if samadhi cannot develop, Insight cannot result and there can be no attainment of

magga [the path that leads to Nibbana], phala [the fruit of that part] and Nibbana. That is why patience is needed in meditation. It is mostly patience with unpleasant sensations in the body like stiffness, sensations of heat and pain, and other sensations that are hard to bear. One should not immediately give up one’s meditation on the appearance of such sensations and change one’s meditational posture. One should go on patiently, just noting them as stiffness, stiffness’ or ‘hot, hot’. Moderate sensations of these kinds will disappear if one goes on nothing them patiently. When concentration is good and strong, even intense sensations tend to disappear. One then reverts to noting the rising and falling of the abdomen.

One will of course have to change one’s posture if the sensations do not disappear even
After one has noted them for a long time, and if on the other have they become unbearable. One should then begin noting them as ‘wishing to change, wishing to change’. If the arm rises, note it as ‘rising, rising’. If it moves, note it as ‘moving, moving.’ This change should be made gently and noted as ‘rising, rising,’ ‘moving, moving’ and ‘touching’. If the body sways, ‘swaying, swaying’. If the foot rises, ‘rising, rising’. If it moves, ‘moving, moving’ If it drops, ‘dropping, dropping’. If there is no change, but only static rest, go back to noting the rising and falling of the abdomen. There must be no intermission in between, only continuity between a preceding act of noting and a succeeding one, between a preceding samasdhi [state of concentration] and a succeeding one, between a preceding act of intelligence and a succeeding one. Only then will there be successive and ascending stages of maturity in the yogi’s state of intelligence. Megga and mala nana [knowledge of the path and its fruition] are attained only when there is this kind of gathering momentum. The meditative process is like that of producing fire by energetically and unremittingly rubbing two sticks of wood together so as to attain the necessary intensity of heat [and the flame arises].

In the same way, the noting in Vipassana meditation should be continual and unremitting, without any resting interval between acts of noting whatever phenomena may arise, for instance, if a sensation of itchiness intervenes and the yogi desires to scratch because it is hard to bear, both the sensation and the desire to get rid of it should be noted, without immediately getting rid of the sensation by scratching.

If one goes on perservingly noting thus, the itchiness generally disappears, in which case one reverts to noting the rising and falling of the abdomen. If the itchiness does not in fact disappear, one has to ofcourse eliminate it by scratching. But first, the desire to do so should be noted. All the movements involved in the process of eliminating this sensation should be noted, especially the touching, pulling and pushing,and scratching movements, with and eventual reversion to noting the rising and falling of the abdomen.

Every time you make a change of posture, you begin with noting your intention or desire to make the change, and go onto noting every movement closely, such as rising from the sitting posture, raising the arm moving and stretching it, you should make the change at the same time as noting the movements involved. As your body sways forward, note it. As you rise, the body become light and rises, concentrating your mind on this you should gently note it as ‘rising, rising’. The yogi should behave as if he were a weak invalid. People of normal health rise easily and quickly or abruptly, not so with feeble invalids, who do so slowly and gently. The same is the case with people suffering from ‘back-ache’ who rise gently so their back hurts less ( lest the back hurt and cause pain.)

So also with meditating yogis. They have to make their changes of posture gradually and gently; only then will mindfulness, concentration and insight be good. Begin therefore with gentle and gradual movements. When rising, the yoga must do so gently like an invalid, at the same time noting it as rising, rising. Not only this; though the eye sees, the yogi must act as if he does not see. Similarly when the ear hears. While meditating, the yogi’s concern is only to note. What he sees and hears are or his concern. So whatever strange or striking things he may see or hear. He must behave as if he does not see or hear them, merely noting carefully.

When making bodily movements, the yoga should do so gradually as if he were a weak invalid, gently moving his arms and legs, bending or stretching them, bending down the head and bringing it up. All these movements should be made gently. When rising from the sitting posture, he should do so gradually, noting it as “rising, rising” When straightening up and standing, noting it as “standing, standing”. When looking here and there, noting as “looking, seeing”. When walking noting the steps, whether they are taken with the right or the left foot. You must be aware of all the successive movements involved, from the raising of the foot to the dropping of it. Note each step taken, whether with the right foot or the left foot. This is the manner of noting when one walks fast.

If will be enough if you note thus when walking fast and walking some distance. When walk slowly or doing the cankama walk [waling up and down], three movements should be noted in each step; when the foot is raised, when it is pushed forward, and when it is dropped. Begin with noting the raising and dropping movements. One must be properly aware of the raising of the foot, similarly, when the foot is dropped, one should be properly aware of the ‘heavy’ falling of the foot.

One must walk, noting it as raising, dropping’ with each step. This noting will become easier after above, as ‘raising, pushing forward, dropping,. In the beginning, it will suffice to note one or two movements only, thus’right step, left step’ when walking fast and ‘raising, dropping’when walking slowly. If when walking thus, you want to sit down, note as wanting to sit down, wanting to sit down’. When actually sitting down, concentratedly note the heavy’ falling of your body. When you are seated, note the movements involved in arranging your legs and arms. When there are no such movements, but just a stillness (staticrest) of the body, note the rising and falling of the abdomen. While noting thus and if stiffness of your limbs and sensations of heat in any part of your body arise, go on to note them. Then back to “rising, falling”. While noting thus and if a desire to lie down arises, note it and the movements of your legs and arms as you lie down. The raising of the arm., the moving of it, the resting of the elbow on the floor, the swaying of the body, the stretching of legs, the listing of the body as one slowly prepares to lie down, all these movements should be noted.

the path and its fruition). When samadhi (concentration) and nana (insight) are strong, the distinctive knowledge can come at any moment. It can come in a single “bend” of the arm or in a single “stretch of the arm. Thus it was that the Venerable Ananda became an arahat.
The Ven.Ananda was trying strenuously to attain Arahatship over night on the eve
Of the first Buddhist council.He was practising the whole night a form of Vipassana meditation
Known as kayagatasati, noting his steps,right and left,raising,pyshing forward and dropping of the feet;noting,happening by happening by happening,the mental desire to walk and the physical movement involved in walking. Although this went on till it was nearly dawn,he had mot yet succeeded in attaining Arahatship. Realizing that he has practiced the walking meditation to excess and that, in order to balance samadhi(concentration)and viriya (effort), He should practice meditation in the lying posture for a while, he entered his chamber. He sat on the couch and then lay himself down. While doing so and noting ‘lying, lying’ he attained Arahatship in an instant.

The Ven.Ananda was only a sotapanna (that is ,a stream winner or one who has attained the first stage on the path to Nibbana)before he thus lay homself down. From sotapannahood, he continued to meditate and reached sakadagamihood(that is, the condition of the once-retuner or one who has attained the third stage on the path)and arahatship (that is the condition of the noble one who has attained the last stage on the path.) Reaching these three successive stages of the higher path took only a little while. just think of this example of the Ven.ananda’s attainment of arahatship. Such attainment can come at any moment and need not take long. That is why the yogi should note with diligenceall the time. He should not relax in his noting, thinking “this little lapse should not matter much.” All movements involved in lying down and arranging the arms and legs should be carefully and unremittingly noted. If there is no movement, but only stillness(of the body),go back to noting the rising and falling of the abdomen. Even when it is getting late and time to sleep, the yoga should not go to sleep yet, dropping his noting. A really serious and energetic yogi should practise mindfulness as if he were forgoing his sleep altogether. He should go on meditating till he falls asleep. If the meditation is good and has the upper hand, drowsiness has the upper hand he will not fall asleep. If, on the other hand, he will fall asleep. When he feels sleepy, he should note it as ‘sleepy, sleepy’. If his eyelids drop, ‘dropping’ if they become heavy or leaden ‘heavy’, if the eyes become smarting, ‘smarting’ Nothing thus, the drowsiness may pass and the eyes become clear again.

The yoga should then note that as “clear, clear” and go on to note the rising and falling of the abdomen. However perseveringly the yogi may go on meditating, if real drowsiness intervenes, he does fall asleep. It is not difficult to fall asleep; in fact. It is easy if you meditate in the lying posture, you gradually become drowsy and eventually fall asleep. That is why the beginner in meditation should not meditate too much in the lying posture. He should meditate much in the lying posture. He should meditate much more in the sitting posture and walking But as it grows late and becomes time to sleep, he should meditate in the lying position, noting the rising and falling movements of the abdomen He will then a naturally (automatically) fall asleep.

The time he is asleep is the resting time for the yogi. But for the really serious yogi, he should limit his sleeping time to about four hours. This is the midnight time permitted by the Buddha. Four hours sleep is quite enough. If the beginner in meditation thinks that four hours’sleep is not though for his health, he may extend it to five or six hours. Six hours’sleep is clearly enough for one’s health. When the yogi awakens, he should at once resume noting. The yoga who is really bent on attaining magga and phala nana, should rest from meditational effort only when he is asleep. At other times, in his waking moments, he should be noting contnuously and without rest, That is why, as soon as he awakens, he should note the awakining state of his mind as’awakening, awakening’. If he cannot yer make himself aware of this, he should begin noting the rising and galling of the abdomen. If he intends to get up from bed, he should note it as ‘intending to get up, intending to get up’. He should then go on to note the changing movements he makes as he arrages his arms and legs. When he raises his head and rises, noting it as ‘rising, rising’. When he is seated,noting as,sitting,sitting.

If he makes any changing movement as he arranges his arms and legs, all of these movements should also be noted.If there are no such changes, but only a sitting quietly, he should revert to noting the rising and falling movements of the abdomen.

One should also note when one washes one’s face and when one takes a bath. As the movements involved in these acts are rather quick, as many of them should be noted as possible. There are then acts of dressing, of tidying up the bed, of opening and closing the door; all these should also be noted as closely as possible. When the yoga has his meal and looks at the meal-table, he should note it as “looking, seeing.” When he extends his arm towards the food, touches it, collects and arranges it, handles it and brings it to his mouth, bends his head and puts the morsel of food into his mouth, drops his arm and raises his head again, all these movements should be duly noted. (This way of noting is in accordance with the Burmese way of taking a meal. Those who use fork and spoon or chopsticks should note the movements in an appropriate manner.)

When he chews the food. He should note it as ‘chewing, chewing.’ When he comes to know the taste of the food. He should note it as ‘knowing knowing.’ As he relishes the food and swallows it, as the food goes down his throat, he should note all these happenings. This is how the yogi should note as he takes one morsel after another of his food. As he takes his soup, all the movements involved such as extending of the arm, handling of the spoon and scooping with it and so on, all these should be noted. To note thus at meal-time is rather difficult as there are so many things to observe and note. The beginning yoga is likely to miss several things which he should note, but he should resolve to note all. He cannot of course help it if he overlooks and misses some, but as his samadhi (concentration) becomes strong, he will be able to not closely all these happenings. Well, I have mentioned so many things for the yogi to note. But to summarize, there are only a few things to note. When walking fast, note as ‘right step,’ left step.’ And as raising, dropping’ When walking slowly. When sitting quietly, just note the rising and falling of the abdomen. Note the same When you are lying , if there is nothing particular to note. While noting thus and if the mind wanders, note the acts of consciousness that arise. Then back to the rising and falling of the abdomen note also the sensations of stiffness pain and ache, and itchiness as they arise. Then back to the rising and falling of the abdomen. Note also, as they arise, the bending and stretching and moving of the limbs, bending and raising of the head, swaying and straightening of the body. Then back to the rising and falling of the abdomen. Beginner in meditation encounters the same difficulty, but as he becomes more practiced, he becomes aware of every act of mind-wandering till eventually the mind does not wander any more. The mind is then riveted on the ofject of its attention, the act of mindfulness becoming almost simulaneous with the object of its attention such as the rising and falling of the abdomen. (In other words the rising of the abdomen becomes concurrent with the act of nothing it, and similarly with the falling of the abdomen. (In other words the rising of the abdomen becomes concurrent with the act of noting it, and similarly with the falling of the abdomen.)

The physical object of attention and the mental act of noting are occurring as a pair. There is in this occurrence no person or individual involved, only this physical object of attention and the mental act of noting occurring as a pair. The yogi will in time actually and personally experience these and falling of the abdomen he will come to distinguish the rising of the abdomen as physical phenomenon and the mental act of noting it as psychological phenomenon; sumultaneous occurrence in pairs of these psycho-physical phenomena.

Thus, with every act of noting, the yogi will come to know for himself clearly that there are only the material quality which is the object of awareness or attention and the mental quality that makes a note of it. This discriminating knowledge is called namarupa-paricheda-nana. It is important to gain this knowledge corredtly. This will be succeeded, as the yogi goes on by the knowledge that distinguishes between the cause and its effect, which knowledge is called paccayapariggaha-nana. As the yogi goes on noting, he will see for himself that wat arises passes away after a short while. Ordinary people assume that both material and mental phenomena go on lasting throughtut life, that is, from youth to adulthood. In fact, that is not so. There is no phenomenon that lasts forever. All phenomena arise and pass away so rapidly that they do not even last the twinkling of an eye. The yogi will come to know this for himself as he goes on nothing. He will then become convinced of the impermanence of all such phenomena. Such conviction is called anicca nupassan-nana.

This knowledge will be succeed by dukkhanupassana-nana which realizes that all this impermanence is suffering. The yogi is also likely to encounter all kinds of hardship in his body, which is just an aggregate of sufferings. This is also dukkhanupassana-nana. Next, the yogi will be come convinced that all these psycho-physical phenomena are occurring on their own accord, following nobody’s will and nobody’s will and subject to nobody’s control. They constitute no individual or ego-entity. This realization is anatta nupassanna nana.

When, as he goes on meditating, the yogi comes to realize firmly that all these phenomena are anicca, dukkha and anatta, he will attain Nibbana. All the former Buddhas, Arahats and Aryas realized Nibbana follwing this very path. All meditating yogis should recognize thatthey themselves are now on this satipatthana path, in fulfilment of their wish for attainment of magga-nana (knowledge of the path), phala-nana (knowledge of the fruition of the path) and Nibbana-dhamma, and following the ripening of their parami perfection of virtue. The should feel glad at this and at the prospect of experiencing the noble kind of samadhi (tranquillity of mind brought abourt by concentration) and nana (supramundane knowledge or wisdom) experienced by the buddhas, Arahats and Aryas and which they themselves have never experience before.

It will bot be long before they will experience for themselves the magga-nana, Phata-nana and Nibbana dhamma experienced by the Buddhas, arahats and Aryas. As a matter of fact, these may be experienced in the space of a month or of twenty or fifteen days of their meditational practice Those whose parami is exceptional may experience these dhammas even within seven days. The yogi should therefore rest content in the faith that he will attain these dhammas in the time specified above, that he will be freed of askka ya-ditthi (ego-belief) and vicikiccha (doubt or uncertainty) and saved from the danger of rebirth in the nether worlds. He should go on with his meditational practice in this faith.

May you all be able to practice meditation well and quickly attain that nibbana wich the Buddhas, Arathats and arayas have experienced.

相应部·35六处相应

4.六 处 篇

S.35.第一 六处相应

第一 根本五十[经]品

S.35.1.无常(一)内

《杂阿含195-196经》

一 如是我闻。尔时，世尊住舍卫城祇陀林给孤独长者之游园。

二 于此处，世尊言诸比丘曰：「诸比丘！」。诸比丘奉答世尊曰：「大德！」

三 世尊作是言：「诸比丘！眼为无常，凡无常者，其为苦，凡苦者，是无我，凡无我者，是：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四 耳是无常，凡无常者……

五 鼻是无常，凡无常者……

六 舌是无常，凡无常者……

七 身是无常，凡无常者……对此应如是以正智慧如实观。

八 意是无常，凡无常者，是苦。凡苦者，是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

IV,2. 九 诸比丘！如是观者，有闻之圣弟子厌嫌于眼、厌嫌于耳、厌嫌于鼻、厌嫌于舌、厌嫌于身、厌嫌于意，由厌嫌而离欲，由离欲而得解脱，由于解脱「我解脱」之智生。证知：生已尽、梵行已成、应作已作、更不来如是之生。」

S.35.2.苦(一)内

《杂阿含195-196经》

※三 「诸比丘！眼是苦，凡苦者，是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四~七 耳是苦……鼻是苦……舌是苦……身是苦……

八 意是苦，凡苦者，是为无我，凡无我者，是为：「此非我所、此非我、此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子证知……更不来如是之生。」

S.35.3.无我(一)内

《杂阿含195-196经》

※三 「诸比丘！眼是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四~七 耳是无我……鼻是无我……舌是无我……身是无我……

八 意是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子证知……更不来如是之生。」

S.35.4.无常(二)外

《杂阿含195-196经》

IV,3.※三 「诸比丘！色是无常，凡无常者，是为苦，凡苦者，是为无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四~七 声……香……味……触[1]……

八 法是无常，凡无常者，是为苦，凡苦者，是为无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子厌嫌于色、厌嫌于声、厌嫌于香、厌嫌于味、厌嫌于触、厌嫌于法，由厌嫌而离欲，由离欲而得解脱，谓于解脱「我解脱」之智生。证知：生已尽、梵行已成、应作已作、更不来如是之生。」

注1 photthabba译为「所触者」较正确，但倣旧来之译例，唯译为触。

S.35.5.苦(二)外

※三 「诸比丘！色是苦，凡苦者，是为无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四~七 声是……香是……味是……触是……

八 法是苦，凡苦者，是为无我，凡无我者是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子证知……更不来如是之生。」

S.35.6.无我(二)外

《杂阿含195-196经》

※三 「诸比丘！色是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如窦观。

四~七 声是……香是……味是……触是……

八 法是无我，凡无我者是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子证知……更不来如是之生。」

IV,4.

S.35.7.无常(三)内

《杂阿含195、333经》

※三 「诸比丘！过去、未来之眼是无常，何况现在之眼耶？诸比丘，如是观者，多闻之圣弟子，对过去之眼无所期望，于未来之眼亦无悦乐，于现在之眼为厌嫌、为离欲、为灭尽而履行[道]。

四~五 过去、未来之耳是无常……过去、未来之鼻是无常……

六 过去、未来之舌是无常，何况于现在之舌耶？诸比丘！如是观者，多闻之圣弟子对过去之舌无所期望，对未来之舌亦不悦乐，于现在之舌为厌嫌、为离欲、为灭尽而履行[道]。

七 过去、未来之身是无常……

八 过去、未来之意是无常，何况于现在之意耶？诸比丘！如是观者，多闻之圣弟子，对过去之意无所期望，对未来之意不生悦乐，于现在之意为厌离、为离欲、为灭尽而履行[道]。」

S.35.8.苦(三)内

《杂阿含195、333经》

※三~七 「诸比丘！过去、未来之眼是苦，何况现在之眼耶？诸比丘！如是观者，多闻之圣弟子，对过去之眼无所期望，于末来之眼不生悦乐，于现在之眼为厌嫌、为离欲、为灭尽而履行[道]。过去、未来之耳是……过去未来之鼻是……过去未来之舌是……过去末来之身是……

八 过去、未来之意是苦，何况于现在之意耶？诸比丘！如是观者，多闻之圣弟子，对过去之意无所期望，于未来之意不生悦乐，于现在之意为厌嫌、用离欲、为灭尽而履行[道]。」

S.35.9.无我(三)内

《杂阿含195、333经》

IV,5.※三 「诸比丘！过去、未来之眼是无我，何况现在之眼耶？诸比丘！如是观者，多闻之圣弟子，对过去之眼无所期望，于未来之眼不生悦乐，于现在之眼为厌嫌、为离欲、为灭尽而履行[道]。

四~七 过去、未来之耳是……过去、未来之鼻是……过去、未来之舌是……过去、未来之身是……

八 过去、未来之意是无我，何况于现在之意即？诸比丘！如是观者，多闻之圣弟子，对过去之意无所期望，于未来之意不悦乐，于现在之意为厌嫌、为离欲、为灭尽而履行[道]。」

S.35.10.无常(四)外

《杂阿含195、208、333经》

※三 「诸比丘！过去、未来之色是无常，何况现在之色耶？诸比丘！如是观者，多闻之圣弟子，对过去之色无所期望，于未来之色不生悦乐，于现在之色为厌嫌、为离欲、为灭尽而履行[道]。

四~七 过去、未来之声是……过去、未来之香是……过去、未来之味是……过去、未来之触是……

八 过去、未来之法是无常，何况现在之法耶？诸比丘！如是观者，多闻之圣弟子，对过去之法无所期望，于末来之法不生悦乐，于现在之法为厌嫌、为离欲、为灭尽而履行[道]。」

S.35.11.苦(四)外

《杂阿含195、208、333经》

※三 「诸比丘！过去、未来之色是苦，何况于现在之色耶？诸比丘！如是观者，多闻之圣弟子，对过去之色无所期望，于未来之色不生悦乐，于现在之色为厌嫌、为离欲、为灭尽而履行[道]。

IV,6. 四~七 过去、未来之声是……过去、未来之香是……过去、未来之味是……过去、未来之触是……

八 过去、未来之法是苦，何况于现在之法耶？诸比丘！如是观者，多闻之圣弟子，对过去之法无所期望，于未来之法不生悦乐，于现在之法为厌嫌、为离欲、为灭尽而履行[道]。」

S.35.12.无我(四)外

《杂阿含195、208、333经》

※三 「诸比丘！过去、未来之色是无我，何况于现在之色耶？诸比丘！如是观者，多闻之圣弟子，对过去之色无所期望，于未来之色不生悦乐，于现在之色为厌嫌、为离欲、为灭尽而履行[道]。

四~七 过去、未来之声是……过去、未来之香是……过丢、未来之味是……过去、未来之触是……

八 过去、未来之法是无我，何况于现在之法耶？诸比丘！如是观者，多闻之圣弟子，对过去之法无所期望，于未来之法不生悦乐，于现在之法为厌嫌、为离欲、为灭尽而履行[道]。」

无常品第一 [终]

其摄颂：

无常苦无我，

依无常说三，

各各有内外。

第二 双双品

S.35.13.由于正觉(一)

一 舍卫城。

IV,7. 二 「诸比丘！余正觉以前，为未成正觉之菩萨[时]，生如是念：「以何为眼之甘味？以何为患难？以何为出离？何为耳之……何为鼻之……何为舌之……何为身之……何为意之甘味？何为患难？何为出离？」

三~七 诸比丘！余生如是念：「凡缘眼所起之安乐喜悦，是眼之甘味。凡眼之无常、苦、变坏法，此为眼之患难。凡对眼制止欲贪、舍去欲贪，此为眼之出离。凡耳……凡鼻……凡舌……凡身……

八 凡缘意所起之安乐喜悦，此为意之甘味。凡意之无常、苦、变坏之法，此为意之患难。凡对意制止欲贪，舍去欲贪，此为意之出离。」

九 诸比丘！余不如实知如是此等内六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！其间，余于含括天、魔、梵世界，于含括沙门、婆罗门、天人，不曾宣示无上正等觉。

一○ 诸比丘！余因如实知如是此等内六处之甘味为甘味，患难为患难，出离为出离，诸比丘！依此，余于含括天、魔、梵世界，于含括沙门、婆罗门、天人，则宣示无上正等觉。

IV,8. 一一 而于余起智与见：「确实余心解脱，此为余最后之生，而无再生也。」」

S.35.14.由于正觉(二)

※二 「诸比丘！余正觉以前，为未成正觉之菩萨[时]，以生如是念：「以何为色之甘味？以何为患难？以何为出离？以何为声之……以何为香之……以何为味之……以何为触之……以何为法之甘味？以何为患难？以何为出离？」

三 诸比丘，余如是念：「凡缘色所起之安乐喜悦，此为色之甘味。凡色之无常、苦、变坏之法，此为色之患难。凡对色制止欲贪、舍去欲贪、此为色之出离。

四~七 凡以声……凡以香……凡以味……凡以触……

八 凡缘法所起之安乐喜悦，此为法之甘味，凡法之无常、苦、变坏之法，此为法之患难。凡对法制止欲贪、舍去欲贪、此为法之出离。

九~一○ 诸比丘！余未如实知如是此等外六处之甘味为甘味，患难为患难，出离为出离时，其间，余于含括天、魔、梵世界，于含括沙门、婆罗门、天人，不曾宣示无上正觉……则宣示……

一一 而于余起智与见：「确实余心解脱，此为余最后之生，而无再生也。」」

S.35.15.由于甘味(一)

《杂阿含243-244经》

IV,9.※二 诸比丘！余寻觅巡行眼之甘味，终于发见眼之甘味，此余以智慧善观眼之甘味故。诸比丘！余寻觅巡行眼之患难，诸比丘！余终于发见眼之患难，此余以智慧善观眼之患难故。诸比丘！余寻找巡行眼之出离，终于发见眼之出离，此余以智慧善观眼之出离故。

三~六 诸比丘！余耳之……诸比丘！余鼻之……诸比丘！余舌之……诸比丘！余身之……

七 诸比丘！余寻觅巡行意之甘味，终于发见意之甘味，此余以智慧善观意之甘味故。诸比丘！余寻觅巡行意之患难，终于发见意之患难，此余以智慧善观意之患难故。诸比丘！余寻觅巡行意之出离，终于发见意之出离，此余以智慧善观意之出离故。

八~九 诸比丘！余不能如实知此等内六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！其间，余于含括天、魔、梵世界，于含括沙门、婆罗门、天人，不曾宣示无上正觉。……则宣示……

一○ 而于余起智与见：「确实余心解脱，此为余最后之生，而无再生。」」

S.35.16.由于甘味(二)

《杂阿含243经》

IV,10.※二 「诸比丘！余寻觅巡行色之甘味终发见色之甘味，此余以智慧善观色之甘味故。诸比丘！余寻觅巡行色之患难，终于发见色之患难，此余以智慧善观色之患难故。诸比丘！余寻觅巡行色之出离，终于发见色之出离，此余以智慧善观色之出离故。

三~六 诸比丘！余声之……香之……味之……触之……

七 诸比丘！余寻觅巡行法之甘味，终于发见法之甘味，此余以智慧善观法之甘味故。诸比丘！余寻觅巡行法之患难，终于发见法之患难，此余以智慧善观法之患难故。诸比丘！余寻觅巡行法之出离，终于发见法之出离，此余以智慧善观法之出离故。

八~九 诸比丘！余未如实知此等外六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！其间，余于含括天、魔、梵之世界，于含括沙门、婆罗门、天人，不曾宣示无上正觉……则宣示……

一○ 而于余起智与见：「确实余心解脱，此为余最后之生，而无再生。」」

S.35.17.若无者(一)

《杂阿含243经》

※二 「诸比丘！若于此眼无甘味者，此等有情则于眼无爱着。然诸比丘！于眼有甘味故，有情于眼有爱着。

三 诸比丘！若于此眼无患难者，此等有情则于眼无厌嫌。然诸比丘！于眼有患难故，有情于眼有厌嫌。

四 诸比丘！若于此眼无出离者，此等有情则于眼无出离。然诸比丘！于眼有出离故，有情出离于眼。

五~七 诸比丘！若于此耳无甘味者，则……患难……无出离者……

IV,11.八~一○ 诸比丘！若于此鼻无甘味者，则……患难……无出离者……

一一~一三 诸比丘！若于此舌无甘味者，则……患难……无出离者……

一四~一六 诸比丘！若于此身无甘味者，则……患难……无出离者……

一七 诸比丘！若于此意无甘味者，此等有情则于意无爱着。然诸比丘！于意有甘味故，有情则于意有爱着。

一八 诸比丘！若于此意无患难者，此等有情则于意无厌嫌。然诸比丘！于意有患难故，有情则厌嫌于意。

一九 诸比丘！若于此意无出离者，此等有情则于意无出离。然诸比丘！于意有出离故，有情则出离于意。

二○ 诸比丘！诸有情未如实知此等内六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！有情则含括天、魔、梵之世界，于含括沙门、婆罗门、天人，不得由集而令出离，离系、解放、以无取着之心过活。

IV,12.二一 然诸比丘！诸有情因如实知此等内六处之甘味为甘味，患难为患难，出离为出离。诸比丘！有情等则得含括天、魔、梵之世界，于含括沙门、婆罗门、天人，由集而令出离、离系、解放、以无取着之心过日。」

S.35.18.若无者(二)

《杂阿含243经》

※ 二 「诸比丘！若于此色无甘味者，此等有情则于眼无爱着。然诸比丘！因色有甘味故，有情爱着于色。

三 诸比丘！若于此色无患难者，此等有情则于色无厌嫌。然诸比丘！于色有患难故，有情则厌嫌于色。

四 诸比丘！若于此色无出离者，此等有情则于色无出离。然诸比丘！于色有出离故，有情则出离于色。

五~七 诸比丘！若于此声无甘味者……患难……无出离者……

八~一○ 诸比丘！若于此香无甘味者……患难……无出离者……

一一~一三 诸比丘！若于此味无甘味者……患难……无出离者……

一四~一六 诸比丘！若于此触无甘味者……患难……无出离者……

一七 诸比丘！若于此法无甘味者，此等有情则于法无爱着。然诸比丘！于法有甘味故，有情则于法有爱着。

一八 诸比丘！若于此法无患难者，此等有情则于法无厌嫌。然诸比丘！于法有患难故，有情则于法有厌嫌。

一九 诸比丘！若于此法无出离者，此等有情则于法无出离。然诸比丘！于法有出离故，有情则由法有出离。

IV,13.二○ 诸比丘！诸有情不如实知此等外六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！诸有情则含括天、魔、梵之世界，于含括沙门、婆罗门、天人，不得由集而令出离、离系、解放、以无取着之心过日。

二一 然而，诸比丘！诸有情因如实知此外六处之甘味为甘味，患难为患难，出离为出离，则得含括天、魔、梵之世界，于含括沙门、婆罗门、天人，由集而令出离，离系、解放、以无取着之心过日。」

S.35.19.因欢悦(一)

《杂阿含194经》

※ 二 「诸比丘！欢悦于人之眼者，则为欢悦彼苦。欢悦于人之苦者，则不能离脱彼苦……人之耳……人之鼻……人之舌……人之身……欢悦于人之意者，则欢悦彼之苦。欢悦于人之苦者，则不得离脱彼之苦。

三 诸比丘！不欢悦于人之眼者，则不欢悦彼之苦。不欢悦人之苦者，此已由彼之苦离脱……人之耳……人之鼻……人之舌……人之身……不欢悦人之意者，则不欢悦于彼之苦。不欢悦人之苦者，此已由彼之苦离脱。」

S.35.20.因欢悦(二)

《杂阿含194经》

※ 二 「诸比丘！欢悦于人之色者，则欢悦于彼之苦。欢悦人之苦者，则未能离脱彼之苦。我谓：人之声……人之香……人之味……人之触……欢悦人之法者，则欢悦彼之苦。欢悦人之苦者，则不能离脱彼之苦。

14 三 诸比丘！不欢悦人之色者，则不欢悦彼之苦，不欢悦于人之苦者，此已由彼之苦离脱，我谓不欢悦于人之声……人之香……人之味……人之触……不欢悦人之法者，则不欢悦于彼之苦。予谓不欢悦人之苦者，此已由彼之苦解脱。」

S.35.21.因生起(一)

《杂阿含192-193经》

※ 二 「诸比丘！眼之生起、住立、出生、显现者，此即苦之生起、诸病之住立、老死之显现。

三~四 耳之生起……鼻之生起……

五~六 舌之生起……身之生起……

七 意之生起、住立、出生、显现者，此即苦之生起、诸病之住立、老死之显现。

八 诸比丘！眼之灭尽、息止、消失者，此即苦之灭尽、诸病之止息、老死之消失。

九~一三 耳之……鼻之……舌之……身之……意之灭尽、息止、消失者，此即苦之灭尽、诸病之息止、老死之消失。」

S.35.22.因生起(二)

《杂阿含192-193经》

※ 二 「诸比丘！色之生起、住立、出生、显现者，此即苦之生起、诸病之住立、老死之显现。

三~四 声之生起……香之生起……

五~六 味之生起……触之生起……

七 法之生起、住立、出生、显现者，此即苦之生起、诸病之住立、老死之显现。

八 诸比丘！色之灭尽、息止、消失者，此即苦之灭尽、诸病之息止、老死之消失。

IV,16.九~一三 声之……香之……味之……触之……法之灭尽、息止、消失者，此即苦之灭尽、诸病之息止、老死之消失。」

双双品第二 [终]

其摄颂：

正觉以云二，

甘味更有二，

若无者于二，

欢悦又更二，

生起亦云二，

此品因此，名为双双品。

第三 一切品

S.35.23.一切

《杂阿含319经》，cf. Mv.1.6.13.

一 舍卫城……于其处……曰：

二 「诸比丘！我用汝等说一切，且谛听。

三 诸比丘！何者为一切耶？眼与色、耳与声、鼻与香、舌与味、身与触、意与法是。诸比丘！此名之为一切。

四 诸比丘！若人有如是言：「余弃此之一切，令知他之一切[2]」者，则彼仅为言说，逢他人之问，则无能作答，则更陷于苦难。何以故？诸比丘！此犹如[对]相违之境[故]。」

注1 除此世尊所说之「一切」，而说示其他之「一切」

S.35.24.舍弃(一)

《杂阿含5、224-225、246经》

※ 二 「诸比丘！我为汝等说一切舍弃之法，且谛听。

三 诸比丘！以何为一切舍弃之法耶？

IV,16.四~八 诸比丘！眼应舍弃，色应舍弃，眼识应舍弃，眼触应舍弃，凡缘此眼触所生之受或乐、或苦、或非苦非乐，此亦应舍弃……耳应舍弃……鼻……舌……身……

九 意应舍弃，法应舍弃，意识应舍弃，意触应舍弃，凡缘此意触所生之受或乐、或苦、或非苦非乐，此亦应舍弃。

一○ 诸比丘！此为一切舍弃之法。」

S.35.25.舍弃(二)

《杂阿含224-225经》

※ 二 「诸比丘！我为汝等说，由知解、晓了一切而应舍弃之法，且谛听。

三 诸比丘！何者为由知解、晓了一切而应舍弃之法耶？

四~八 诸比丘！由知解、晓了于眼而应舍弃，由知解、晓了于眼识而应舍弃，由知解、晓了于眼触而应舍弃，凡缘此眼触所生之受，或乐、或苦、或非苦非乐者，于此亦应舍弃……耳是……鼻是……舌是……身是此……

九 由知解、晓了于意而应舍弃，由知解、晓了于意识而应舍弃，由知解、晓了于17 意触而应舍弃，凡缘此意触所生之受，或乐、或苦、或非苦非乐者，于此应舍弃。

一○ 诸比丘！此为由知解、晓了一切而应舍弃之法。」

S.35.26.晓了(一)

《杂阿含190-191、222-223经》

※ 二 「诸比丘！于一切不知解、不晓了、不离欲、不舍弃者，则不能尽苦。

三 诸比丘！对任何之一切，不知解、不晓了、不离欲、不舍弃者，则不得尽苦。

四~八 诸比丘！于眼不知解、不晓了、不离欲、不舍弃者，则不得尽苦，于色……于眼识……于眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦不知解、不晓了、不离欲、不舍弃者，则不得尽苦……于耳……于声……于鼻……于香……于舌……于味……于身……于触……

九 于意不知解、不晓了、不离欲、不舍弃者，则不得尽苦，于法……于意识……于意触……凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦不知解、不晓了、不离欲、不舍弃此等者，则不得尽苦。

一○ 诸比丘！于此一切不知解、不晓了、不离欲、不舍弃者，谓不得尽苦。

一一 诸比丘！于此一切知解、晓了、离欲、舍弃者，则善能尽苦。

18 一二 诸比丘！云何于此一切知解、晓了、离欲、舍弃者，而善能尽苦耶？

一三~一七 诸比丘！于眼知解、晓了、离欲、舍弃，则善能尽苦。于色……于眼识……于眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦知解、晓了、离欲、舍弃者，则善能尽苦。……于耳……于声……于鼻……于香……于舌……于味……于身……于触……

一八 于意知解、晓了、离欲、舍弃者，则善能尽苦。于法……于意识……于意触……凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦知解、晓了、离欲、舍弃者，则善能尽苦。

一九 诸比丘！于此一切知解、晓了、离欲、舍弃者，则谓善能尽苦。」

S.35.27.晓了(二)

《杂阿含3-4、6、190-191、222经》，S.22.24

※ 二 「诸比丘！于一切不知解、不晓了、不离欲、不舍弃者，则不能善尽苦。

三 诸比丘！云何于一切，不知解、不晓了、不离欲、不舍弃者，则不能善尽苦耶？

IV,19.四~八 凡眼、凡色、凡眼识、凡依眼识所识知之法，凡耳、凡声……凡鼻……凡香……凡舌……凡味……凡身……凡触……

九 凡意、凡法、凡意识、凡依意识所识知之法。

一○ 诸比丘！于此一切不知解、不晓了、不离欲、不舍弃者，谓之不能善尽苦。

一一 诸比丘！于此一切知解、晓了、离欲、舍弃者，则为善能尽苦。诸比丘！云何于一切，为知解、晓了、离欲、舍弃者，堪善能尽苦耶？

一二~一六 诸比丘！凡于眼、凡于色、凡于眼识，凡依眼识所识知之法，凡耳、凡声……凡鼻、凡香……凡舌、凡味……凡身、凡触……

一七 凡意、凡法、凡意识、凡依意识所识知之法。

一八 诸比丘！于此一切知解、晓了、离欲、舍弃者，谓之善能尽苦。」

注1 PTS本应是一○而误为一一以下各节即有龃龉。

S.35.28.燃烧

《杂阿含197经》，Vin. Mv. p.35

一 尔时，世尊住伽耶象头山，与一千比丘等俱。

二 于此处，世尊对诸比丘曰：「诸比丘！一切为烧。诸比丘！云何一切为烧耶？

三~七 诸比丘！眼为烧、色为烧、眼识为烧、眼触为烧，凡缘此眼触所生之受，或苦、或乐、或非苦非乐，此亦为烧。缘何为烧耶？我说因贪欲之火、因瞋恚之火、因愚痴之火高烧，因生、老、死，因忧、悲、苦、恼、绝望而烧。其是……鼻是……

IV,20. …舌是……身是……

八 意是烧、法是烧、意识是烧、意触是烧，凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦为所烧。缘何而烧耶？我说因贪欲之火、因瞋恚之火、因愚痴之火高烧，因生、老、死，因忧、悲、苦、恼、绝望而烧。

九 诸比丘！如是观者，多闻之圣弟子于眼亦生厌嫌、于色亦生厌嫌、于眼识亦生厌嫌、于眼触亦生厌嫌，凡缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦生厌嫌。于耳亦……于鼻亦……于舌亦……于身亦……于意亦……凡缘此意所生之受，或苦、或乐、或非苦非乐，亦生厌嫌，因厌嫌而离欲，因离欲而得解脱，于解脱则「我解脱」之智生。证知：生已尽、梵行已成、应作已作、更不为如是来此生。」

一○ 世尊言此，彼等比丘心生欢喜，欢受世尊之所说。

一一 然而宣说此教法已，使彼等比丘无所取着，其心已由诸漏解脱。

S.35.29.盲闇

一 如是我闻。尔时，世尊住王舍城竹林，迦兰陀园。

IV,21. 二 于此处，世尊告诸比丘曰：「诸比丘！一切是盲闇。诸比丘！何者是盲闇耶？

三~五 诸比丘！眼是盲闇，色是盲闇，眼识是盲闇，眼触是盲闇，凡缘眼触所生之受，或乐、或苦、或非苦、非乐，此亦是盲闇。因何而致盲闇耶？我谓：因生、老、死，因忧、悲、苦、恼、绝望而致盲闇。耳是……鼻是……

六 舌是盲闇，味是盲闇，舌识是盲闇，舌触是盲闇，凡缘此舌触所生之受，或乐、或苦、或非苦非乐，此亦是盲闇。因何而致盲闇耶？我谓：因生、老、死、因忧、悲、苦恼、绝望而致盲闇。

七 身是盲闇……

八 意是盲闇，法是盲闇，意识是盲闇，意触是盲闇，缘此意触所生之受，或乐、或苦、或非苦，非乐，此亦是盲闇。因何而致盲闇耶？我谓：因生、老、死、因忧、悲、苦、恼、绝望而致盲闇。

九 诸比丘！如是观者，多闻之圣弟子厌嫌于眼、厌嫌于色、厌嫌于眼识、厌嫌于眼触，凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦厌嫌于此…乃至…缘意触所生之受，或苦、或乐、或非苦非乐，亦厌嫌于此。因厌嫌而离欲，因离欲而得解脱，因解脱而「我解脱」之智生。证知：生已尽、梵行已成、应作已作、更不为如是来此生。」

IV,22.

S.35.30.适宜

※ 二 「诸比丘！我为汝等，说灭除一切思量适宜之道，且谛听，善思惟，我当说。

三 诸比丘！以何为灭除一切思量适宜之道耶？

四～六 诸比丘！此处有比丘，不思量眼，不思量有眼，不因眼而思量，不思量眼为我有。不思量色，不思量有色，不因色而思量，不思量色为我有。不思量眼识，不思量有眼识，不因眼识而思量，不思量眼识为我有。不思量眼触，不思量有眼触，不因眼触而思量，不思量眼触为我有。凡缘此眼触所生之受，或乐、或苦、或非苦非乐，对此亦不思量，亦不思量有此，亦不因此而思量，亦不思量此为我有。对其……对鼻……

七~八 不思量舌，不思量有舌，不因舌而思量，不思量舌为我有。不思量味，不思量有味，不因味而思量，不思量味为我有。不思量舌识，不思量有舌识，不因舌识而思量，不思量舌识为我有。不思量舌触，不思量有舌触，不因舌触而思量，不思量舌触为我有。凡缘舌触所生之受，或乐、或苦、或非苦非乐，对此亦不思量，亦不思量有此，不因此而思量，亦不思量此为我有。于身……

IV,23.九 不思量意，不思量有意，不因意而思量，不思量意为我有。不思量法，不思量有法，不因法而思量，不思量法为我有。不思量意识，不思量有意识，不因意识而思量，不思量意识为我有。不思量意触，不思量有意触，不因意触而思量，不思量意触为我有。凡缘意触所生之受，或乐、或苦、或非苦非乐，对此亦不思量，不思量有此，不因此而思量，不思量此为我有。

一○ 不思量一切，不思量有一切，不因一切而思量，不思量一切为我有。

一一 彼无如是之思量，而对世不予执着一物，无执着则无爱慕，无爱慕而独自入于涅槃。证知：生已尽、梵行已成、应作已作、不为如是再生。

一二 诸比丘！此为灭除一切思量适宜之道。」

S.35.31.有验(一)

※ 二 「诸比丘！我为汝等说灭除一切思量有验之道，且谛听。

三 诸比丘！何者为灭除一切思量有验之道耶？

IV,24.四~八 诸比丘！此处有比丘，不思量眼，不思量有眼，不因眼而思量，不思量眼为我有。不思量色……不思量眼识……不思量眼触……凡缘眼触所生之受，或乐、或苦、或非苦非乐，对此亦不思量，有此亦不思量，因此亦不思量，亦不思量此为我有。诸比丘！凡或思量物，或思量有物，或因物而思量，或思量物为我有，由此而有不安、变异，由此不安、变异者而有着，世人唯有欢喜此执着。于耳……于鼻……于舌……于身……

九 不思量意，不思量有意，不因意而思量，不思量意为我有。不思量法，不思量有法，不因法而思量，不思量法为我有。不思量意识，不思量有意识，不因意识而思量，不思量意识为我有。不思量意触，不思量有意触，不因意触而思量，不思量意触为我有。凡缘意触所生之受，或乐、或苦、或非苦非乐，亦不思量此，亦不思量有此，亦不因此而思量，亦不思量此为我有。诸比丘！凡或思量物，或思量有物，或因物而思量，或思量物为我有。由此而有不安、变异，由此不安、变异而有着，世人唯有欢喜此执着。

一○ 诸比丘！于蕴、界、处，彼亦不思量此，亦不思量有此，亦不因此而思量，亦不思量此为我有。彼无如是思量，不执着世之一物，无执着则无爱慕，无爱慕则独自入于涅槃。证知：生已尽、梵行已成、应作已作、不为如是再生。

一一 诸比丘！此为灭除一切思量有验之道。」

S.35.32.有验(二)

※ 二 「诸比丘！我为汝等说灭除一切思量有验之道，对此且谛听。

三 诸比丘！何者为灭除一切思量有验之道耶？

IV,25.四~八 诸比丘！汝等于此作如何思量，眼是常住耶？抑是无常耶？「大德！是无常。」「凡物之无常者，是苦耶？抑是乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」「色……眼识……眼触是常住耶？抑是无常耶？」「大德！此是无常。」「凡缘此眼触所生之受，或乐、或苦、或非苦非乐，其为常住耶？抑是无常耶？」「大德！此是无常。」「凡物之无常，此是苦耶？抑为乐耶？」「大德！此是苦。」

「凡物是无常、苦而变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」耳是……鼻是……舌是……身是……

九 「意……法……意识……意触是常耶？抑是无常耶？」「大德！此是无常。」「凡缘此意触所生之受，或乐、或苦、或非苦非乐，此是常耶？抑无常耶？」「大德！此是无常。」「凡物之无常，是为苦耶？抑是乐耶？」「大德！此是苦。」「凡物之苦而变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」

IV,26. 一○ 「诸比丘！如是观者，多闻之圣弟子厌嫌于眼、厌嫌于色、厌嫌于眼识、厌嫌于眼触，凡缘此眼触所生之受，或乐、或苦、或非苦非乐，厌嫌于彼。于耳……于鼻……于舌……于身……厌嫌于意、厌嫌于法、厌嫌于意识、厌嫌于意触，凡缘此意触所生之受，或苦、或乐、或非苦非乐，亦厌嫌于彼。因厌嫌而离欲，因离欲得解脱，于解脱则「我解脱」之智生，证知：生已尽、梵行已成、应作已作、不为如是再生。

一一 诸比丘！此为灭除一切思量有验之道。」

一切品第三 [终]

其摄颂曰：

一切二舍弃，他二之晓了，

燃烧与盲闇，适宜二有验，

是称一切品。

第四 生法品

S.35.33.生

《杂阿含196经》

一 舍卫城。于此处彼等……

二 「诸比丘！一切是生之法。诸比丘！何等之一切是生之法耶？

IV,27.三~七 诸比丘！眼是生之法，色是生之法，眼识是生之法，眼触是生之法，凡缘眼触所生之受，或乐、或苦、或非乐非苦，此亦生之法。耳是……声是……鼻是……香是……舌是……味是……身是……触是……

八 意是生之法，法是生之法，意识是生之法，意触是生之法，凡缘意触所生之受，或乐、或苦、或非苦非乐，此亦生之法。

九 诸比丘！如是观者，多闻之圣弟子厌嫌于眼、厌嫌于色、证知……不为如是再生。」

S.35.34.老

《杂阿含196经》

「诸比丘！一切是老之法。」

S.35.35.病

《杂阿含196经》

「诸比丘！一切是病之法。」

S.35.36.死

《杂阿含196经》

「诸比丘！一切是死之法。」

S.35.37.忧

《杂阿含196经》

「诸比丘！一切是忧之法。」

S.35.38.污秽

《杂阿含196经》

「诸比丘！一切是污秽之法。」

IV,28.

S.35.39.破坏

《杂阿含196经》

「诸比丘！一切是破坏之法。」

S.35.40.消亡

《杂阿含196经》

「诸比丘！一切是消亡之法。」

S.35.41.生起

《杂阿含196经》

「诸比丘！一切是生起之法。」

S.35.42.灭尽

《杂阿含196经》

「诸比丘！一切是灭尽之法。」

生法品第四 [终]

此摄颂曰：

生老与病死，

以及忧污秽，

坏消亡生起，

灭尽合为十。

第五 无常品

舍卫城。于此处彼等……

S.35.43.无常

《杂阿含196经》

「诸比丘！一切是无常。」

S.35.44.苦

《杂阿含196经》

「诸比丘！一切是苦。」

S.35.45.无我

《杂阿含196经》

「诸比丘！一切是无我。」

IV,29.

S.35.46.应所了解

《杂阿含196经》

「诸比丘！一切是应所了解。」

S.35.47.应所知悉

《杂阿含196经》

「诸比丘！一切是应所知悉。」

S.35.48.应所舍弃

《杂阿含196经》

「诸比丘！一切是应所舍弃。」

S.35.49.应所实证

《杂阿含196经》

「诸比丘！一切是应所实证。」

S.35.50.应所知解而晓了

《杂阿含196经》

「诸比丘！一切是应所知解而晓了。」

S.35.51.所累

《杂阿含196经》

「诸比丘！一切是所累。」

S.35.52.所压

《杂阿含196经》

※ 二 「诸比丘！一切为所压。诸比丘！何者为所压耶？

三~六 诸比丘！眼为所压，色为所压，眼识为所压，眼触为所压，缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦为所压。其……声……鼻……香……舌……味……身……触……

IV,30.七 意为所压，法为所压，意识为所压，意触为所压，缘此意触所生之受，或乐、或苦、或非苦非乐，此亦为所压。

八 诸比丘！如是观者，多闻之圣弟子厌嫌于眼、厌嫌于色，证知……不为如是再生。」

无常品第五 [终]

其摄颂曰：

无常苦无我，

应知解晓了，

应舍弃实证，

所知解晓了，

所累及所压。

其摄颂曰：

所闻品与若无者，

一切品及生类品，

无常品为五十经，

如是称为第五品。

第二 五十[经]品

第一 无明品

舍卫城

S.35.53.无明

※ 二 尔时，有一比丘来诣世尊处。诣已，礼拜世尊，坐于一面。

IV,31. 三 坐于一面之彼比丘白世尊曰：「大德！如何知、如何见者，得消灭无明而生起明耶？」

四 「比丘！知、见眼是无常者，则消灭其无明而生起明。知、见色是无当者，则消灭其无明而生起明。眼识……眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦知、见是无常者，则消灭其无明而生起明。

五~八 耳……声……鼻……香……舌……味……身……触……

九 知、见意见无常者，则消灭其无明而生起明。知、见法是无常者，则消灭其无明而生起明。意识……眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，知、见彼亦是无常者，则消灭无明而生起明。

一○ 诸比丘！如是知、如是见者，则消灭其无明而生起明。」

S.35.54.系缚(一)

《杂阿含201经》

※ 三 「大德！如何知、如何见者，则消灭其系缚耶？」

四~九 「比丘！知、见眼是无常者，则消灭其系缚。色……眼识……眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，知、见彼亦无常者，则消灭其系缚。耳……鼻……舌……身……意……

一○ 诸比丘！如是知、如是见者，则消灭其系缚。」

S.35.55.系缚(二)

《杂阿含201经》

※ 三 「大德！如何知、如何见者，能达至除却其系缚耶？」

IV,32. 四~九 「比丘！知、见眼是无我者，则达至除却其系缚。色……眼识……眼触……凡缘眼触所生之受，或乐、或苦、或非苦非乐，亦知、见彼是无我者，则达至除却彼系缚。

一○ 比丘！如是知、如是见者，则达至除却彼系缚。」

S.35.56、57.第四、第五 诸漏(一~二)

《杂阿含201经》

三~一○ 「大德！如何知、如何见者，则消灭其诸漏耶？」「……达至除却其诸漏。」

S.35.58、59.第六、第七 随眠(一~二)

《杂阿含201经》

※ 三 「大德！如何知、如何见者，则消灭其随眠……达至除却……。」

四~八 「诸比丘！知见眼是无我者，则得除却其随眠。色……耳……声……鼻……香……舌……味……身……触……

九 意……法……意识……意触……凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦知见此是无我者，则得除却其随眠。

一○ 诸比丘！如是知、如是见者，则得除却随眠。」

S.35.60.晓了

※ 二 「诸比丘！我为汝等说一切取晓了之法，且谛听。

三 诸比丘！何者为一切取晓了之法耶？

IV,33.四 缘眼与色生起眼识，三者会合为眼触，缘眼触生受。诸比丘！如是知见，有闻圣弟子，于眼亦厌嫌、于色亦厌嫌、于眼识亦厌嫌、于眼触亦厌嫌、于受亦厌嫌。厌嫌则离欲，因离欲得解脱，由解脱证知「我晓了于取。」

五~八 缘耳与声，生起耳识……缘鼻与香，生起鼻识……缘舌与味，生起舌识……缘身与触，生起身识……

九 缘意与法，生起意识，三者会合为意触，缘意触生受。诸比丘！如是知见，有闻圣弟子，于意亦厌嫌、于法亦厌嫌、于意识亦厌嫌、于意触亦厌嫌、于受亦厌嫌。由厌嫌则离欲，由离欲得解脱，由解脱证知「我晓了于取。」

一○ 诸比丘！此为一切取晓了之法。」

S.35.61.了悟(一)

※ 二 「诸比丘！我为汝等说一切取了悟之法，且谛听。

三 诸比丘！何者为一切取了悟之法耶？

四~八 缘眼与色生起眼识，三者会合为眼触，缘眼触而有受。诸比丘！如是知见，有闻圣弟子，于眼亦厌嫌、于色亦厌嫌、于眼识亦厌嫌、于受亦厌嫌。由厌嫌而离欲，由离欲得解脱，由解脱而证知「我了悟取。」缘耳与声生起耳识……缘鼻与香生起鼻识……缘舌与味生起舌识……缘身与触生起身识……

九 缘意与法生起意识，三者会合为意触，缘意触而有受。诸比丘！如是知见，有 34 闻圣弟子于意亦厌嫌、于法亦厌嫌、于意识亦厌嫌、于意触亦厌嫌、于受亦厌嫌。由厌嫌而离欲，由离欲得解脱，由解脱而证知「我了悟取。」

一○ 诸比丘，此为一切取了悟之法。」

S.35.62.了悟(二)

※ 二 「诸比丘！我为汝等说一切取了悟之法，且谛听。

三 诸比丘！何者为一切取了悟之法耶？

四 诸比丘！汝等于此作如何思耶？眼是常住耶？抑是无常耶？「大德！彼是无常。」「凡物之无常，彼是苦耶？抑是乐耶？」「大德！彼是苦。」「凡物之无常、苦而为变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」「色……眼识……眼触……缘眼触……是常耶？抑是无常耶？」「大德！此是无常。」

五~八 耳是……声是……鼻是……香是……舌是……味是……身是……触是……

九 意是……法是……意识是……意触是……凡缘此意触所生之受、或乐、或苦、或非苦非乐，此是常住耶？抑是无常耶？」「大德！此是无常。」「凡物之无常，此是苦耶？抑是乐耶？」「大德！此是苦。」「凡物之无常、苦而变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」

IV,35. 一○ 「诸比丘！如是观之有闻圣弟子，厌嫌于眼、亦厌嫌于色、亦厌嫌于眼识、亦厌嫌于眼触。……缘此眼触所生之受，或乐、或苦、或非苦非乐，亦厌嫌于此。由厌嫌而离欲，由离欲得解脱，于解脱乃有「我解脱」之智。证知：生已尽、梵行已成、应作已作、不为如是再生」。

一一 诸比丘！此为一切取了悟之法。」

无明品第一 [终]

此摄颂曰：

无明二系结，

诸漏亦为二，

他二为随眠，

二悉知了悟，

以此为品名。

第二 鹿网品

S.35.63.鹿网(一)

《杂阿含309-310经》

一 舍卫城因缘。

二 尔时，尊者弥迦奢罗来诣世尊居处：

IV,36. 三 坐于一面之尊者弥迦奢罗白世尊言：「大德！所称单独住者、单独住者。大德！如何为单独住者？又如何为随伴住者耶？」

四 「弥迦奢罗！有眼所识之色，快意、可爱、乐、喜爱、诱生欲念[3]。有比丘若喜悦于此、赞美于此，对此存念恋着，以喜悦、赞美于此，恋着于此而住者，彼则心生喜悦，有喜悦之心者，则有爱染心，有爱染心者，则有系缚。弥迦奢罗！如是被缚于悦喜、系缚之比丘者，称为随伴住者。

五~八 弥迦奢罗！耳所识之声……鼻所识之香……舌所识之味……身所识之触……

九 弥迦奢罗！有意所识之法，快意、可爱、乐、常喜爱、诱生欲念。有比丘若喜悦、赞美于此、恋着此者，则喜悦、赞美于此、恋着于此而住，于彼心生喜悦，有喜悦心者，则有爱染心，有爱染心者，则有系缚。弥迦奢罗！此为悦喜系缚之比丘，称为随伴住者。

一○ 弥迦奢罗！如是住之比丘，即使于林间、深林边土、声音稀少、大气寂静、远离世人之处而卧，虽适于独坐冥想，乐于居住，但彼仍称为随伴住者。

【巴】evaṃvihārī ca Migajāla bhikkhu kiñcāpi araññe vanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhaseyyakāni paṭisallāṇasāruppāni. atha kho “sadutiyavihārī”ti vuccati. (S IV 36)

【意】鹿网！(内心)处在这种状态*的比丘，即使亲近游止于林间、深林、边地等音声稀少、渺无人迹远离人群、适宜禅思的居止处，可是依旧称为随伴住者。(*指贪爱。)

一一 何以故？渴爱为彼之第二友伴者，彼于此尚未除灭故，彼仍称随伴住者。

IV,37.一二~一七 弥迦奢罗！有眼所识之色，快意、可爱、乐、常喜爱、诱生欲念。比丘若不喜悦此不赞美此、不存念恋着于此者，则于彼喜悦心灭，若无喜悦心者，则无爱染心，若无爱染心者，则无系缚。弥迦奢罗！于此悦喜系缚解脱之比丘，称为单独住者。

一八 弥迦奢罗！如是住之比丘，虽住于比丘、比丘尼、优婆塞、优婆夷、国王、王大臣、外道、外道弟子群之村内，但彼亦称为单独住者。

一九 何以故？渴爱为彼之第二友伴者，彼已除灭此故，彼称为单独住者。」

注1 Migajala《杂阿含经》卷十三之六、七经为鹿网。

2 参照汉译南传大藏经中部经典一、一一○页后三行之五种欲分。

S.35.64.鹿网(二)

《杂阿含310经》

※ 二 尔时，尊者弥迦奢罗，来诣世尊居处……

三 坐于一面之尊者弥迦奢罗白世尊言：「大德！愿世尊为我略说法，我听此法将远离其他，唯独热诚专心精勤而住。」

四~八 「弥迦奢罗！有眼所识之色，快意、可爱、乐、常喜爱，诱生欲念。比丘若喜悦、赞美于此，存念恋着于此者，则喜悦、赞美于此，存念恋着于此，于彼心生喜悦。弥迦奢罗！我谓：因起喜悦心而生起苦。弥迦奢罗！有耳所识之声……鼻所识之香……舌所识之味……身所识之触……

IV,38.九 弥迦奢罗！有意所识之法，快意、可爱、乐、常喜爱，诱生欲念。有比丘若喜悦、赞美于此，而存念恋着此者，则于彼心生喜悦。弥迦奢罗！我谓因起喜悦心而生起苦。

一○~一四 弥迦奢罗！有眼所识之色，快意、可爱、乐、常喜爱，诱生欲念。有比丘若不喜悦、赞美于此，不存念恋着此者，于彼则灭喜悦心。弥迦奢罗！我谓，因喜悦心灭则苦灭。弥迦奢罗！有耳所识之声……鼻所识之香……舌所识之味……身所识之触……

一五 弥迦奢罗！有意所识之法，快意、可爱、乐、常喜爱，诱生欲念。有比丘若不喜悦、不赞美此，不存念恋着此者，于彼则喜悦心灭。弥迦奢罗！我谓因喜悦心灭则苦灭。」

一六 时，尊者弥迦奢罗！欢悦、随喜于世尊之所说，从座而起，礼拜世尊，行右绕礼而离去。

一七 依此，尊者弥迦奢罗远离其他，唯独热诚专心不放逸而住，以善家之男子由在家而出家，得度为无家之身，对无上梵行之究竟为目的，则不久之后于现生自证知实现、逮得而住。证知：生已尽、梵行已成、应作已作、不为如是再生。

一八 尊者弥迦奢罗则成为阿罗汉之一。

S.35.65.三弥离提(一)

《杂阿含231经》

一 尔时，世尊住王舍城竹林迦兰陀园。

二~三 时，尊者三弥离提来诣世尊之处……白世尊言：「大德！魔罗、所称魔罗，如何为魔罗、或魔罗之名义耶？」

IV,39. 四~八 「三弥离提！凡有眼、有色、有眼识，以眼识所识知之法，则有魔罗、或为魔罗之名义。有耳……有鼻……有舌……有身……

九 有意，有法，有意识，有以意识所识知之法，则有魔罗，或为魔罗之名义。

一○~一四 三弥离提！凡无眼，无色，无眼识所识知之法，则无魔罗，或魔罗之名义。无耳……无鼻……无舌……无身……

一五 无意，无法，无意识，无意识所识知之法，则无魔罗，或无魔罗之名义。」

S.35.66.三弥离提(二)

《杂阿含231经》

※ 三~一五 「大德！有情、所称有情者。大德！如何为有情、或有情之名义耶？」……

S.35.67.三弥离提(三)

《杂阿含231经》

※ 三~一五 「大德！苦、所称苦者，大德！如何为苦、或苦之名义耶？」……

S.35.68.三弥离提(四)

《杂阿含231经》

※ 三 「大德！世间、所称世间者，如何为世间、或世间之名义耶？」

IV,40.四~九 「三弥离提！凡有眼，有色，以眼识所识知之法，则为世间或世间之名义。有耳……鼻……有舌……有身……有意，有法，有意识所识知之法，则为世间或世间之名义。

一○~一五 三弥离提！凡无眼，无色，无眼识，无眼识所识知之法，则无世间或世间之名义。耳……无鼻……无舌……无身……无意，无法，无意识，无以意识所识知之法，则无世间或世间之名义。」

S.35.69.优波先那(比丘)

《杂阿含252经》，《中阿含123经》沙门二十亿经》，梵 Upasena (Stein，Hoernle)经》，

《律藏》〈小品〉Cv.5.6. /II,109-110. J.203. 大正No.505.佛说随勇尊者经

一 尔时，尊者舍利弗与尊者优波先那，住王舍城之寒林蛇头巖窟中。

二 然则其时，毒蛇落于尊者优波先那之身。

三 时，尊者优波先那，告诸比丘言：「来，汝等将余此身置于卧台运出室外，此身于此处，恰如一握之糠，立即散失。」

四 如是言时，尊者舍利弗告尊者优波先那曰：「然而我等亦不认为尊者优波先那身之异态，诸根之变坏。」

五 然而，其时，尊者优波先那如是作言：「来，汝等将余此身置于卧台，运出室外，此身于此处，恰如一握糠，立即散失。」

IV,41.六 「友，舍利弗！若有人言：「余是眼也，」或「此为余之眼」……「余为耳……鼻……舌……身……意，」或「此为余之意，」有如是之心者。友舍利弗！则彼或有身之异态，或有诸根之变坏。友舍利弗！余无如是言：「余是眼，」或「此为余之眼」……「余是其……鼻……舌……身……意，」或「此为余之意。」友舍利弗！云何余有身之异态，或诸根变坏耶？」

七 如是尊者优波先那，久已根绝我见、我所见、憍慢、随眠，故尊者优波先那于「余是眼，」或「此为余之眼」……「余是耳……鼻……舌……身……意，」或「此为余之意」无如是之心。

八~九 时，彼诸比丘将尊者优波先那之身置于卧台运出室外，尊者优波先那之身，于其处，恰如一握之糠散失。

S.35.70.优波婆那

《杂阿含252经》，《中阿含123经》沙门二十亿经》，梵 Upasena (Stein，Hoernle)经》，

《律藏》〈小品〉Cv.5.6. /II,109-110. J.203. 大正No.505.佛说随勇尊者经

※ 二 时，尊者优波婆那来诣世尊住处：

三 坐于一面之尊者优波婆那，白世尊言：「大德！现生之法，所称现生之法，大德！如何称此现生之法，为实时者，来见[可示导于涅槃，]智者一一可自知法耶？」

四 「优波婆那！此处有比丘以眼见色，感知色，且对色感知之染心，对色有染心，而觉知「我对色有染心。」优波婆那！若比丘以眼见色，感知色，且对色感知有染心，彼对色有染心，而觉知「我对色有染心。」如是，优波婆那！现生之法为实时者，来见[可示导于涅槃，]智者应一一自知者。

IV,42. 五~九 优波婆那！复次又有比丘，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法。彼感知法且对法感知有染心，对法有染心，而觉知「我对法有染心。」优波婆那！若比丘以意识法，感知法，且对法感知有染心，彼对法有染心，而觉知「我对法有染心。」如是，优波婆那！现生之法为实时者，来见[可示导于涅槃，]智者应一一自知者。

一○ 优波婆那！然此处有比丘，以眼见色，感知彼色，然对色不感知有染心，对色无染心，彼觉知「我对色无染心。」优波婆那！若比丘以眼见色，虽感知色，若对色不感知染心者，则彼对于色无染心，觉知「我对于色无染心。」如是，优波婆那！现生之法为实时者，来见[可示导于涅槃，]智者应一一自知者。

IV,43.一一~一五 优波婆那！复次又有比丘，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，虽感知彼法，然对于法感知不染心，对于法无染心，彼觉知「我对于法无染心。」优波婆那！若比丘以意识法，虽对于法感知，而对于法感知不染心，彼对于法无染心，则觉知「我对于法无染心。」如是，优波婆那！现生之法为实时者，来见[可示导于涅槃者，]智者应一一自知者。」

S.35.71.六触处(一)

《杂阿含209经》

※ 二 「诸比丘！任何之比丘不如实知六种触处之生起、灭没、甘味、患难、出离者，则彼尚未果其梵行，离此法、律犹远。」

三 如是言时，有一比丘白世尊曰：「大德！此处某者心不能平。大德！此某者不如实知六种触处之生起、灭没、甘味、患难、出离者。」

四~九 「比丘！汝对此作如何思惟耶？汝视眼，「此为我所，此是我，此是我之我，」如是观照耶？」「不也，大德！此不然。」「善哉，比丘！于此，汝视眼，「此非我所，此非我，此非我之我，」如是以正智慧对此作如实观者，则此为苦之终。汝视耳……视鼻……视舌……视身……视意「此是我所，此是我，此是我之我，」如是观照耶？」「不也，大德！此不然。」「善哉！比丘！于此，汝视眼，「此非我所，此非我，此非我之我，」如是以正智慧，对此如实观，此即苦之终尽。」

IV,44.

S.35.72.触处(二)

《杂阿含209经》

※ 二 「诸比丘！于任何比丘，不如实知六种触处之生起、灭没、甘味、患难、出离者，为尚未果其梵行，离此法犹远矣！」

三 如是言时，有一比丘白世尊曰：「大德！此处某者心不平。大德！此某者不如实知六种触处之生起、灭没、甘味、患难、出离者。」

四~九 「比丘！汝对此作如何思惟耶？汝视眼，「此非我所，此非我，此非我之我，」如是观照耶？」「大德！诚然！」「善哉！比丘！于此，比丘！汝视眼，「此非我所，此非我，此非我之我。」如是以正智慧如实观此，如是，汝之灭除此第一触处，将来不再令生起。汝视耳……视鼻……视舌……视身……视意，「此非我所，此非我，此非我之我，」如是观照耶？」「大德！诚然。」「善哉，比丘！于此，比丘，汝视意，「此非我所，此非我，此非我之我。」如是以正智慧，如实观者，如是汝则灭除此第六触处，将来不再生起。」

S.35.73.第十一六 触处(三)

《杂阿含209经》

IV,45.※ 二 「诸比丘！任何之比丘不如实知六种触处之生起、灭没、甘味、患难、出离者，为尚未果其梵行，离此法犹远矣！」

三 如是言时，有一比丘白世尊曰：「大德！此处某者心不平。大德！此某者不如实知六种触处之生起、灭没、甘味、患难、出离者。」

四 「比丘！汝对此作如何思惟耶？「眼是常住耶？抑是无常耶？」「大德！此是无常。」「凡物之无常，彼是苦耶？抑为乐耶？」「大德！彼是苦。」

「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识耶？」「不也，大德！非然。」

五~九 「耳是……鼻是……舌是……身是……意是常住耶？抑是无常耶？」「大德！是无常。」

「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识耶？」「不也。大德！非然。」

一○ 「比丘！如是观之，有闻圣弟子厌嫌于眼……厌嫌于意，因厌嫌而离欲，因离欲而得解脱，于解脱有解脱之智。证知：生已尽、梵行已成、应作已作、不为如是再生。」

鹿网品第二 [终]

此摄颂：

说鹿网二经，

于三弥离提，

以说为四经，

优婆先那者，

及优波婆那，

六触处有三，

IV,46.

第三 病品

S.35.74.病(一)

《杂阿含1025经》

一 舍卫城因缘。

二 其时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊曰：「大德！如是之精舍有一比丘，因是新参所知甚少，陷于病、苦、恼之状态。大德！愿世尊垂慈愍，赴彼比丘之住处。」

四 时，世尊闻新参者之语，与罹病之语，知「比丘所知甚少，」乃往彼比丘住处。

五 彼比丘见世尊由远处来，见已，由床台移动身体[4]。

六 时，世尊告此比丘曰：「止之，比丘！汝勿于卧床移动身体，此有设座，余可坐此处。」世尊就坐于所设之座。

七 坐已，世尊告此比丘曰：「比丘！汝之病有少愈否？食养物充分否？苦痛之感觉减退而无增加，感减退而不感其增进耶？」「大德！余之病未少愈，食养物不充足，余增加强烈之苦感而无减退，唯感其增加而不感其减退。」

八 「比丘！汝有无何等之恶作耶？有无何等之后悔耶？」「大德！诚然，我有大恶作、有大后悔。」

IV,47. 九 「但，汝有无以戒故，而自为难耶？」「大德！不然。」

一○ 「比丘！汝若言不以戒故而自为难者，然则比丘！汝恶作于何事？以何为汝之后悔耶？」「大德！余尚不知世尊为持戒清净所说之法。」

一一 「比丘，汝言尚不知余为持戒清净所说之法，然则如今，比丘！汝知余为何说法耶？」「大德！我知世尊为舍离染欲而说法。」

一二 「比丘！善哉，善哉！比丘汝知余为舍离染欲而说法则可。比丘！余之所说者此法为舍离染欲。

一三 比丘！汝对此作如何思量耶？眼是常住耶？抑无常耶？」「大德！是无常。」「耳是……鼻是……舌是……身是……意是常住耶？抑无常耶？」「大德！是无常。」「凡无常者，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识耶？」「大德！不然。」

一四 「比丘！如是观之，有闻圣弟子厌嫌于眼、于耳……于鼻……于舌……于身……厌嫌于意，由厌嫌而离欲，因离欲而得解脱，于解脱而有解脱之智。证知：生已尽、梵行已成、应作已作、不为如是再生。」

一五 世尊说此已。彼比丘欢喜、欢喜信受世尊之所说。而此所宣之教法，彼比丘生远尘离垢而生法眼，乃曰：「凡生起之法，此皆灭尽之法。」

注1 PTS本是mancake samancopi暹罗本写mancake samatesi于前之脚注举samad-

hosi,samidhosi两语。

S.35.75.病(二)

《杂阿含1026经》

一~一○ [全文同于前经]

IV,48. 一一 「比丘！汝言尚不知余为持戒清净所说之法，然则如今，汝知余为何说法耶？」「大德！我知。世尊为无取着般涅槃而说法。」

一二 「比丘！善哉，善哉！比丘！汝知余为无取着般涅槃而说法则可。比丘！余之所说者此法为无取着、般涅槃。」

一三~一四 [全文同与前经]

一五 世尊宣说已。彼比丘欢喜、欢受于世尊之所说。而此宣说之教法，彼比丘之心无所取着，而解脱诸漏。

S.35.76.罗陀(一)

cf. 《杂阿含128经》

※ 二 时，尊者罗陀……

三 坐于一面之尊者罗陀，白世尊曰：「大德！愿世尊为我略说法要，我听此法以远离其他，单独热诚，专心于精勤而住。」

四 「罗陀！凡无常者，对此汝应舍欲贪。

五~九 罗陀！何者是无常？罗陀！眼是无常者，对此汝应舍欲贪。色是……眼识是……眼触是……凡以眼触为缘所生之受，或乐、或苦、或非苦非乐，此亦是无常，对此汝应舍欲贪。耳是……声是……鼻是……香是……舌是……味是……身是……触是……

一○ 意是无常者，对此汝应舍欲贪。法是……意识是……意触是……凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦是无常者，对此故应舍欲贪。

IV,49. 一一 罗陀！凡无常者，对此汝应舍欲贪。」

S.35.77.罗陀(二)

※ 四 「罗陀！凡无常者，对此汝应舍欲贪。

五~一○ 罗陀！何者是苦？罗陀！眼是苦者，对此汝应舍欲贪。色是……眼识是……眼触是…乃至…凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦见苦者，对此汝应舍欲贪。

一一 罗陀！凡苦者，对此汝应舍欲贪。」

S.35.78.罗陀(三)

※ 四 「罗陀！凡无我者，对此汝应舍欲贪。

五~九 罗陀！何者是无我？罗陀！眼是无我者，对此汝应舍欲贪。色是……眼识是……眼触是……凡此眼触为缘所生之受，或乐、或苦、或非苦非乐，此亦是无我者，对此汝应舍欲贪。耳是……声是……鼻是……香是……舌是……味是……身是……触是……

一○ 意是无我者，对此汝应舍欲贪。法是……意是……意识是……意触是……凡此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦无我者，对此汝应舍欲贪。

一一 罗陀！凡无我者，对此故应舍欲贪。」

S.35.79.无明(一)

※ 二 时，有某比丘来诣世尊住处：

三 坐于一面之彼比丘，白世尊曰：「大德！若舍此者，比丘之无明则消失而生明，有如是之一法耶？」「比丘！有一法，若舍此者，比丘之无明则消失而生明。」

IV,50. 四 「然则，大德！若舍何者，比丘之无明则消失而生明之一法耶？」「比丘！无明是一法，舍此一者，比丘之无明则消失而生明。」

五 「然而，大德！如何知，如何见之比丘，其无明消失而生明耶？」

六 「比丘！知、见于眼是无常之比丘，则无明消失而生明。色……缘眼触所生之受，或乐、或苦、或非苦非乐，此亦知、见是无常之比丘，则无明消失而生明也。

七~一一 耳……声……鼻……香……舌……味……身……触……意……法……

一二 比丘！如是知，如是见之比丘，则无明消失而生明。」

S.35.80.无明(二)

一~五 [全文同于前经]

六 「比丘！此处有比丘，有如是之所闻：「法不适于徧执。」比丘！若比丘之所闻：「法不适于徧执，」如是者，彼则知解一切法。以知解一切法，则晓了一切法。晓了一切法，则见一切微象与他相异。见眼与他相异……色……眼识……眼触……乃至……凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦见与他相异。

七 比丘！如是知，如是见之比丘，则无明消失而生明。」

S.35.81.比丘

cf. 《杂阿含128经》

※ 二 时，众多之比丘等来诣世尊住处……

IV,51.三 坐于一面之此等比丘，白世尊曰：「大德！于此处有外道普行沙门等如是问我等：「诸友！于沙门瞿昙之处，修梵行有何之效耶？」大德！受如是问……为苦之晓了……。」

四 「诸比丘！实则汝等受如是问，而作如是答者，此乃复说余之所说，非以非实诬谤我，乃以法随法作释。又，此与法相同之大小言说，皆不蒙受任何非难。诸比丘！汝等为晓了苦而在余处修梵行故。

五 诸比丘！外道普行沙门等，若如斯问汝等：「汝等言为苦之晓了于瞿昙沙门处修梵行，其如何为苦耶？」诸比丘！汝等对彼外道普行沙门应作如是答：

六~一一 「诸友等！眼是苦，为晓了于此，我等于世尊处修梵行。色是苦……凡以眼触为缘所生之受，或乐、或苦、或非苦非乐者，为晓了此等亦是苦，我等于世尊处修梵行。耳是……鼻是……舌是……身是……意是苦……凡以意触为缘所生之受，或乐、或苦、或非苦非乐，其亦是苦，为晓了于此，我等于世尊处修梵行。友等！此即是苦，为晓了于此，我等于世尊处修梵行。」

IV,52. 一二 受如是问，诸比丘！汝等对彼外道普行沙门，应作如是答。」

S.35.82.世间

《杂阿含231经》，cf. S.35.84.

※ 二 尔时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊言：「大德！所称：『世间、世间者，』大德！于何意义称之为世间耶？」「比丘！破坏[5]，是故称之为世间。是何物之破坏？

四~九 诸比丘！眼是破坏，色是破坏，眼识是破坏，眼触是破坏，耳是……鼻是……舌是……身是……以意触为缘所生之受，或乐、或苦、或非苦非乐，此亦是破坏。

一○ 比丘！破坏，其故称之为世间。」

注1 lujjati,to be broken up,to break,to be destroyed破坏之意，汉译「杂阿含」于卷九第三经，以此，有「危脆败坏」之字，普通「世」释为「流转」之义。

S.35.83.颇勒具那

※ 二 尔时，尊者颇勒具那……

三 坐于一面之尊者颇勒具那，白世尊言：

四～八 「大德！有如是之眼耶？以教示过去[6]入灭诸佛之教示以断渴爱[7]之障碍、断渴爱之行路，以了断轮回，超越一切苦恼……以耳……以鼻……以舌……以身……

九 大德！有如是之意耶？以教示过去入灭诸佛之教示，断渴爱之障碍、断渴爱之行路，了断轮回，超越一切苦恼。」

一○~一四 「颇勒具那！非如是之眼，以教示过去入灭诸佛之教示，以断渴爱之障碍，断渴爱之行路，以了断轮回，超越一切苦恼。……无耳……无鼻……无舌……无身……

IV,53. 一五 颇勒具那！无如是之意，以教示过去入灭诸佛之教示，断渴爱之障碍，断渴爱之行路，了断轮回，超越一切苦恼。」

病品第三 [终]

此摄颂曰：

于病说二经，罗陀说他三，

无明又说二，比丘与世间，

颇勒具那者，亦说为三经。

注1 依注释于两处加上「渴爱」之文字。

2 对诸佛以教示人之意。

第四 阐陀品

S.35.84.败坏

cf. 《杂阿含231经》

※ 二 尔时，尊者阿难来诣世尊住处……

三 坐于一面之阿难白世尊言：「大德！所称「世间、世间者。」大德！于何之意义，以称之为世间耶？」

四 「阿难！凡败坏之法，于圣者之律，则称之为世间。阿难！何者为败坏之法耶？

五~九 阿难！眼是败坏之法，色是败坏之法，眼识是败坏之法，眼触是败坏之法也。凡以此眼触为缘所生之受，或乐、或苦、或非苦非乐，此亦败坏之法……耳是……鼻是……舌是……身是……

一○ 意是败坏之法，法是败坏之法，意识是败坏之法，凡以意触为缘所生之受，或乐、或苦、或非苦非乐，此亦败坏之法。

一一 阿难！凡败坏之法，于圣者之律，此称之为世间。」

注1 paloka=bhijjana,breaking up,breaking in two,dissolution,decay败坏，崩坏，崩解，如八二经，参照一一六经一一节。

IV,54.

S.35.85.空

《杂阿含232经》

※ 二~三 尔时，尊者阿难……白世尊言：「大德！所称「空世间、空世间者。」大德！于何之意义，以称之为空世间耶？」

四 「阿难！于我、或于我所是空，是故称之为空世间。阿难！何者于我、或于我所是空耶？

五~一○ 阿难！眼于我、或于我所是空。色于我、或于我所是空。眼识于我、或于我所是空。眼触于我、或于我所是空。……耳……鼻……舌……身……意……凡以意触为缘所生之受，或乐、或苦、或非苦非乐，此于我、或于我所亦是空。

一一 阿难！于我、或于我所是空故，是故，称之为空世间。」

S.35.86.简约

※ 三 坐于一面之尊者阿难……白世尊言：「大德！愿世尊为我说示简约之法，我闻世尊此法，一人远离其他，不放逸，热诚专心而住。」

IV,55.四~九 「阿难！汝以此如何思量：眼是常住耶？抑为无常耶？」「大德！是无常。」「凡物之无常是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我，」如是认识耶？」「大德！不然。」「色是常住耶？抑无常耶？」「大德！是无常。」「眼识是常住耶？抑无常耶？」「大德！是无常。」「凡以眼触为缘所生之受，或乐、或苦、或非苦非乐，此亦是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我，」如是认识耶？」「大德！不然。」「耳是……声是……鼻是……香是……舌是……味是……身是……触是……意是……法是……」「凡缘意触所生之受，或乐、或苦、或非苦非乐，此亦是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我，」如是认识耶？」「大德！不然。」

一○ 「阿难！如是观者，有闻圣弟子，厌嫌于眼……厌嫌于眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦厌嫌于此。由厌嫌而离欲，由离欲以得解脱，谓有「解脱」之智。证知：生已尽、梵行已成、应作已作，不为如是再生。」

S.35.87.阐陀

《杂阿含1266经》，cf. M.144. Channovādasuttaṃ 教阐陀经

一 尔时，世尊住王舍城竹林迦兰陀园。

二 尔时，尊者舍利弗与尊者大准陀及尊者阐陀住灵鹫山。

三 尔时，尊者阐陀罹病，陷于严重之苦恼状态。

IV,56.四 时，尊者舍利弗夕时从静座(果定﹐Paṭisallānāti phalasamāpattito. (Spk.CS:pg. 3.18)))而起，至尊者大准陀处，如次谓彼曰：「友，准陀！同赴尊者阐陀之处探病！」「友！唯然，」尊者大准陀答尊者舍利弗。

五 于是，尊者大准陀与尊者舍利弗，共赴尊者阐陀之处。至已，就坐于所设之座。

六 着座已，尊者舍利弗语尊者阐陀言：「友阐陀！汝病有少愈耶？食养物充足耶？苦痛之感觉减退而无加增，感觉其减退，不感觉其增进耶？」

七 「友舍利弗！余之病未见有少愈，食养物不充足。余强烈之苦感，加增而无减退，唯感其增进，不感其减退。

八 友！譬如强力之勇士，以锐刃截头。如是友！过度之体风，以害余之头。友！余之病不见有少愈，食养物不充足……不感觉其减退。

九 友！譬如有力之勇士，以布片强力缠缚头上。友！如是过度之体风，使余感苦痛。友！余之病不见有少愈，食养物不充足……不感其减退。

一○ 友！譬如熟巧屠牛者、或屠牛者弟子，以锐利之牛刀，戳贯腹部。友！如是过度之体风贯戳余腹。友！余之病不见有少愈，食养物不充足……不感其减退。

IV,57.一一 支！譬如二强力之勇士，捕捉弱者之腕，各执其一以炙烤于炭火上。友！如是，余身体有过度之热。友！余之病不见有少愈，食养物不充足……不感其减退。

一二 「友舍利弗！持刀刃[8]来与余，余不欲存活。」

一三 「尊者阐陀！勿持刀刃来[9]，尊者阐陀当续存活，我等愿尊者阐陀续存活。若尊者阐陀无适宜之食物者，我为尊者阐陀寻来适宜之食物。若尊者阐陀无适宜之药物者，我用尊者阐陀寻来适宜之药物。若尊者阐陀无适宜之看护者，我为尊者阐陀看护。尊者阐陀勿谓持刀物来，尊者阐陀当绩存活！我等愿尊者阐陀续存活！」

一四 「友舍利弗！余非无适宜之食物，余有适宜之食物。余非无适宜之药物，余有适宜之药物。余非无适宜之看护者，余有适宜之看护者。然而友！余长时无有不可意，以可意而奉侍大师。友！此实于佛弟子之最适宜。奉侍大师以可意而无有不可意事，此应无再有矣[10]。阐陀比丘谓持刀刃来，友舍利弗！请如是了解。」

IV,58.一五 「尊者阐陀！若愿释答我等质问之义，我等则以二、三点问于尊者阐陀。」「友舍利弗！请问，由闻我等将知此义矣。」

一六 「友阐陀！汝以眼、以眼识、以眼识所识之法：「此是我所，此是我，此是我之我，」如是认识耶？以耳……以鼻……以舌……以身……友阐陀！汝以意、以意识、以意识所识之法：「此是我所，此是我，此是我之我，」如是认识耶？」

一七 「友舍利弗！余以眼、以眼识、以眼识所识之法：「此非我所，此非我，此非我之我，」如是以认识。以耳……以鼻……以舌……以身……友舍利弗！余以意、以意识、以意识所识之法：「此非我所，此非我，此非我之我，」如是以认识。」

一八 「友阐陀！汝于眼、于眼识、于眼识所识之法，以何见、何知耶？以眼、以眼识、以眼识所识之法：「此非我所，此非我，此非我之我，」如是以认识耶？于耳……于鼻……于舌……于身……友阐陀！汝于意、于意识、于意识所识之法，以何见、何知耶？以意、以意识、以意识所识之法：「此非我所，此非我，此非我之我，」如是以认识耶？」

IV,59.一九 「友舍利弗！余于眼、于眼识、于眼识所识之法，见灭，知灭。以眼、以眼识、以眼识所识之法：「此非我所，此非我，此非我之我，」如是以认识。于耳……于鼻……于舌……于身……友舍利弗！余于意、于意识、于意识所识之法，见灭，知灭，以意、以意识、以意识所识之法：「此非我所，此非我，此非我之我，」如是以认识。」

二○ 如是说已，尊者大准陀语尊者阐陀言：「友阐陀！然者，以彼世尊之此教，应常时善予思量。于依止[11]者有动转，无依止者则无动转。无动转则有轻安，有轻安者则无喜悦[12]，无喜悦者则无来往[13]，无来往者则无生死，无生死者则无此世、无来世、无两界之中间，此始为苦恼之灭尽。」

二一 时，尊者舍利弗与尊者大准陀以此教诫，教诫尊者阐陀之后，起座离去。

二二 时，尊者阐陀于尊者等离去未久，即持刀刃自刎。

二三 于是，尊者舍利弗来至世尊住处，礼拜世尊，坐于一面。

二四 坐于一面之尊者舍利弗，白世尊言：「大德！尊者阐陀持刀自刎，彼之所趣，彼之来世为何耶？」「舍利弗！阐陀比丘于前与汝，非说无应受之身耶[14]？」

二五 「大德！有名为弗婆伊奢那之跋耆族村，于该处有尊者阐陀之友家，亲善之家、有往来之家[15]。」

IV,60.二六 「舍利弗！此等确为尊者阐陀比丘之友家、亲善之家、往来之家。然而舍利弗，余不说此为「有应受之身。」舍利弗！凡人弃其身，受他身，余称此为「有应受之身，」然而阐陀比丘则非此。故阐陀比丘不再[16]有矣，舍利弗应当如是见。」

注1 为自杀。

2 暹罗本此一句，作尊者阐陀令持来刀刃。舍利弗之语如次「尊者阐陀续存活……」为以下。

3 an-upavajja-appavattika,appatisandhika「又不得有」之意，彼今罹重病，恢复无望故斯言。

4 由渴爱、憍慢、邪见而依止、依赖之意(注)。

5 PTS本作nati(徧向)，暹罗本及注释作nandi。

6 PTS本作agatigati(恶趣处)暹罗本及注释作agatigati(往来)，为来和往。

7 一四节，阐陀自言：「此应无再有矣」。

8 anupajja之诏以解阐陀「此应无再有矣」之意(一四)，世尊：「更不受此身」之意 (阐陀同意)解之(二四)，舍利弗之upavajja「令亲往来」(upasamkamitabba)之意解之。

9 自尽同时入涅槃(samasisi)之意。

S.35.88.富楼那

《杂阿含215、311经》，S.35.70，M.145. Puṇṇovādasuttaṃ 教富楼那经，大正No.108《佛说满愿子经》

※ 二 时，尊者富楼那来诣世尊住处。诣已……

三 坐于一面之尊者富楼那，白世尊言：「大德！愿世尊为我说示简略之法，我闻世尊之法，则一人以远离其他，不放逸，热诚专心而住。」

四 「富楼那！以眼识知有色，快意、乐、喜爱，诱心染于欲念。比丘若存念喜、赞、恋着于此者，则存念喜、赞、恋着，于彼则起喜悦心，由生起喜悦心，则有苦之生起，富楼那！余作是言。富楼那！以耳识知有声……以鼻识知有香……以舌识知有味……以身识知有触……富楼那！以意识知有法，快意、可爱、乐、喜爱，诱生欲念。比丘若喜、赞、恋着于此者，则存念喜、赞、恋着，于彼生起喜悦心，因生起喜悦心，则有苦之生起，富楼那！余作是言。

IV,61.五 富楼那！以眼识知有色，快意、可爱、乐、喜爱，诱生欲念。比丘若不喜、不赞、不恋着此者，以不喜、不赞、不恋着此，于彼喜悦心则灭，因喜悦心之灭，则有苦之灭。富楼那！余作是言…乃至…富楼那！以意识知有法，快意、可爱、乐、喜爱，诱心染于欲念。比丘若不喜、不赞、不恋着此者，则不喜、不赞、不恋着此，于彼喜悦心则灭，因喜悦心之灭，则有苦之灭。富楼那！余作是言[17]

六 富楼那！余以此简约之教诫，而予教诫。汝将住于何处耶？」「大德！有名为须那巴兰陀地方，余将住彼处。」

七 「富楼那！须那巴兰陀人凶恶。富楼那！须那巴兰陀人粗暴。富楼那！若须那巴兰陀人嘲骂汝，富楼那！于汝应如何耶？」「大德！须那巴兰陀人若嘲骂我，于我应作如是：「实则此须那巴兰陀人，当为善，实则此须那巴兰陀人，当为极善，彼等不至以掌打我。」世尊！于此应如是，善逝！于此应如是。」

八 「然则，富楼那！须那巴兰陀人，若以掌打汝，富楼那！汝应如何耶？」「大德！须那巴兰陀人若以掌打我，于此我应如是：「实则此须那巴兰陀人，当为善，实则此须那巴兰陀人，当为极善。彼等不至用土块打我。」世尊！于此应作如是，善逝！于此应作如是。」

IV,62.九 「然则，富楼那！须那巴兰陀人，若以上块打汝，富楼那！于此汝应如何耶？」「大德！须那巴兰陀人，若以上块打我，于此我应作如是：「实则此须那巴兰陀人，当为善，实则此须那巴兰陀人，当为极善。彼等不至以杖打我。」世尊！于此应作如是，善逝！于此应作如是。」

一○ 「然则，富楼那！须那巴兰陀人，若以杖打汝，富楼那！于此汝应作如何耶？」「大德！须那巴兰陀人，若以杖打我，于此我应作如是：「实则此须那巴兰陀人当为善，实则此须那巴兰陀人，当为极善。彼等不至以刀剑击我。」世尊！于此应作如是，善逝！于此应作如是。」

一一 「然则，富楼那！须那巴兰陀人，若以刀剑击汝，于此汝应如何耶？」「大德！须那巴兰陀人，若以刀剑击我，于此我应作如是：「实则此须那巴兰陀人，当为善，实则此须那巴兰陀人，当为极善。彼等不至以刀剑夺我之生命。」世尊！于此应作如是，善逝！于此应作如是。」

一二 「然则，富楼那！须那巴兰陀人，若以刀剑夺汝之生命，于此汝应如何耶？」「大德！须那巴兰陀人民，若以利刃夺我之生命，于此我应作如是：「彼世尊之诸弟子，以身[18]以命为恼、为郁、为厌、以求持利刃者，对彼等之持此利刃者，我乃不求[19]而得。」世尊！于此应作如是，善逝！于此应作如是。」

一三 「善哉，善哉！富楼那！汝具有此自调与安息，汝能住须那巴兰陀地方。富楼那！此是其时。」

IV,63.一四 其时，尊者富楼那欢受、随喜于世尊之语，从座而起，礼拜世尊，行右绕礼收座卧具携衣，向须那巴兰陀地方游方而去。次第游方，到达须那巴兰陀地方，尊者富楼那于须那巴兰陀地方住下。

一五 时，尊者富楼那遂于次期之雨季令五百信士归佛，于同雨季证得三明。于其同雨季入涅槃。

一六 因此，众多之比丘等，来诣世尊之住处……

一七 坐于一面此等之比丘，白世尊曰：「大德！名为富楼那彼乃良家之子，为世尊以简约之教诫所教诫，彼已殁矣！彼之所趣为何？彼之来世耶？」「诸比丘！良家之子富楼那是贤明。随法行法，以法之故，不令余苦。诸比丘！良家之子富楼那入般涅槃矣。」

注1 暹罗本(新版)于此之次，富楼那！由此，汝，如是说彼远离此法、律，「有一比丘白世尊言」云云，由七一经之二节之文脉推之，更从最后三节四节更加上长文。但对此在PTS本没言什么而推之，可见完全是衍文。

2 持此之余，持此生命之余而求死，「持刀者」谓持刀来杀自己的人。

3 暹罗本我是求其执刀者。

S.35.89.婆酰迦

《杂阿含625经》，S.47.15

※ 二 时，尊者婆酰迦来诣世尊之住处……

三 坐于一面之尊者婆酰迦，白世尊曰：「大德！愿世尊为我简约说法，我闻世尊之法，独自一人将远离其他，不放逸，精进专心而住。」

IV,64.四~八 「婆酰迦！汝对此如何思惟：眼是常住耶？抑无常耶？」「大德！是无常。」「而凡物之无常者，是苦耶？抑乐耶？」「大德！是苦。」「而凡无常、苦而变坏之法以：「此是我所，此是我，此是我之我，」如是认识否？」「大德！不然。」「色是常住耶？抑无常耶？」「大德！是无常。」「眼识是……眼触是……耳是……鼻是……舌是……身是……

九 凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦为常住耶？抑无常耶？」「大德！是无常。」「而凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「而凡物之无常、苦而变坏之法以：「此是我所，此是我，此是我之我，」如是认识否？」「大德！不然。」

一○ 「婆酰迦！如是观之，有闻圣弟子于眼、于色、于眼识……于眼触……凡缘此意触所生之受，或乐、或苦、或非苦非乐，于此亦厌嫌，由厌嫌而离欲，由离欲得解脱，于解脱而解脱智生。证知：生已尽、梵行已成、应作已作、不再为如是再生。」

一一 因此，尊者婆酰迦欢受、随喜于世尊之所说，即从座起，礼拜世尊，行右绕之礼离去。

一二 时，尊者婆酰迦独自一人，远离其他，不放逸，精进专心而住。不久，良家之子等，为此乃从在家而出家得度，对无上梵行之终末(罗汉果)于现法自证知、实现、逮达而住。证知：生已尽、梵行已成、应作已作，不再为如是再生。

一三 而尊者婆酰迦，即成为阿罗汉之一。

S.35.90.动着(一)

《杂阿含226-227经》

※ 二 「诸比丘！动着[20]是疾病，动着是肿物，动着是刺箭。然则诸比丘！如来于此，以无动着，离刺箭而住。

IV,65.三 然而诸比丘！比丘于此应期望我为无动着，离刺箭而住。

四 应不思量眼[21]，不思量有眼，不依眼而思量，不思量眼是我有。不思量色，于色有不令思量，不依色而思量，不思量色是我有。不思量眼识，不思量有眼识，不依眼识而思量，不思量眼识是我有。不思量眼触，不思量有眼触，不依眼触而思量，不思量眼触为我有。凡此眼触为缘所生之受，或乐、或苦、或非苦非乐，对此亦不思量，亦不思量此，亦不思量有此，亦不依此而思量，亦不思量此是我有。

五~八 以耳……以鼻……以舌……以身……

九 不思量意，不思量有意，不依意而思量，不思量意为我有。不思量法，不思量有法，不从法而思量，不思量法是我有。不思量意识，不思量有意识，不依意识而思量，不思量意识是我有。不思量意触，不思量有意触，不依意识而思量，不思量意触是我有。凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，亦不思量此，亦不思量有，亦不依此而思量，亦不思量此是我有。

一○ 不思量一切，不思量有一切，不依一切而思量，不思量一切是我有。

66一一 彼无如是之思量，对世之[任何]一物亦不生执着，无执着则不生爱慕，无爱慕则独自入涅槃。证知：生已尽、梵行已成、应作已作、不再为如是再生。」

S.35.91.动着(二)

《杂阿含226-227经》

※ 二 「诸比丘！动着是疾病，动着是肿物，动着是刺箭。然则诸比丘！如来于此无动着、离刺箭而住。

三 诸比丘！比丘于此，应期望我无动着，离刺箭而住。

四～八 不思量眼，不思量有眼，不依眼而思量，不思量眼是我有。不思量色[22]，不思量眼识，不思量眼触，凡以眼触为缘所生之受，或乐、或苦、或非苦非乐，亦不思量此，亦不思量有此，亦不依此而思量，亦不思量此是我有。诸比丘！凡或思量于物，或思量有物，或依物而思量，或思量物是我有，此与彼是异，因异而着于有之世间，则以有而喜于此，以耳……以鼻……以舌……以身……

IV,67.九 不思量意，不思量有意，不依意而思量，不思量意为我有。不思量法、不思量意识，不思量意触，凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦不思量，亦不思量此有，亦不依此而思量，亦不思量此是我有。诸比丘！凡或思量于物，或思量有物，或依物思量，或思量物是我有，此与彼物是异，因异而着于有之此世间，则以有而喜于此。

一○ 诸比丘！于蕴、界、处，彼亦不思量此，亦不思量有此，亦不依此而思量，亦不思量此是我有。彼无如是之思量，则对世之[任何]一物亦不生执着，无所执着则不生爱慕，无所爱慕则独自入涅槃。证知：生已尽、梵行已成、应作已作、不为如是再生。」

S.35.92.二法(一)

《杂阿含213、273经》

※ 二 「诸比丘！为汝等说二法，对此当谛听。诸比丘！以何为二法耶？

三 眼与色，耳与声，鼻与香，舌与味，身与触，意与法是。诸比丘！此称为二法。

四 诸比丘！或有如是言：「余置此之二法，以示说他之二法。」此唯是彼之语量。虽遇他之问，而亦难圆其所答，更陷于困迷。

五 何以故？诸比丘！此犹如处于非境[23]。」

S.35.93.法(二)

《杂阿含214、273经》

※ 二 「诸比丘！缘二法而生识。诸比丘！如何缘二法而生识耶？

IV,68.三 以眼与色为缘而生眼识。眼是无常、变坏、异变之质；色亦是无常、变坏、异变之质。如是此等二法为动转、消散、无常、变坏、异变之质。则眼识是无常、变坏、异变之质。凡于眼识之生起为因为缘，其因与缘亦无常、变坏、异变之质。诸比丘！依无常之缘所起之眼识如何成为常住耶？诸比丘！凡此等三法之合会、集结、和合，诸比丘！称此为眼触。眼触亦是无常、变坏、异变之质。凡于眼触之生起为因为缘，此因与缘亦是无常、变坏、异变之质。而诸比丘！依无常之缘所起之眼触如何为常住耶？诸比丘！触而感受、触而思考、触而识知，如是此等之法亦为动转、消散、无常、变坏异变之质。

四 以耳与声为缘而生耳识……

五 以鼻与香为缘而生鼻识……

六 以舌与味为缘而生舌识……

IV, 69.七 以身与触为缘而生身识……

八 以意与法为缘而生意识。意是无常、变坏、异变之质。色亦是无常、变坏、异变之质。如是此等二法是动变、消散、无常、变坏、异变之质。意识亦为无常、变坏、异变之质。凡于意识之生起为因为缘，其因与缘亦为无常、变坏、异变之质。诸比丘！依无常之缘所起之意识如何是常住耶？诸比丘！凡此等三法之合会、集结、和合，诸比丘！称此为意触。意触亦是无常、变坏、异变之质。凡于意触之生起为因为缘，其因与缘亦为无常、变坏、异变之质。而诸比丘！依无常之缘所起之意触如何为常住耶？诸比丘！触而感受，触而思考，触而识知，如是此等之法亦动转、消散、无常、变坏、异变之质。

九 诸比丘！如是缘二法而生识。」

阐陀品第四 [终]

其摄颂曰：

败坏空简约，

阐那富楼那，

以及婆酰迦，

再说二动着，

依二说他二。

IV,70.

第五 弃舍品1

S.35.94.所摄取(一)

《杂阿含279经》

※ 二 「诸比丘！于此等六触处，不制、不护、不防、不摄时，则为招致苦恼者。以何者为六耶？

三~七 诸比丘！于眼之触处，不制、不护、不防、不摄时，则为招致苦恼。于耳之触处……鼻之触处……舌之触处……身之触处：

八 诸比丘！于意之触处，不制、不护、不防、不摄时，则为招致苦恼。

九 诸比丘！于此等之六触处，不制、不护、不防、不摄时，则为招致苦恼。

一○ 诸比丘！于此等之六触处，善制、善护、善防、善摄时，则为招致安乐。以何者为六耶？

一一~一五 诸比丘！于眼之触处，善制、善护、善防、善摄时，则为招致安乐。于耳之触处……鼻之触处……舌之触处……身之触处……

一六 诸比丘！于意之触处，善制、善护、善防、善摄时，则为招致安乐。

一七 诸比丘！于此等之六触处，善制、善护、善防、善摄时，则为招致安乐。」

一八 世尊宣说于此……师更作此语曰：

(一)「诸比丘！于触处有六种，无摄护于此者，则逢苦；得其摄护者，则以信， 为友[24]，无漏而住。

(二)见可意之色，又见不可意之色，对可意之色应防染心之路；对不可意，以此非我所受，不得污于意。

IV,71. (三)于第二，闻可爱、不可爱之声，则不惑于可爱之声，更应慎于不怀瞋于不爱之声，此非我所受，不污于意。

(四)可意之香，更又嗅不净、不快之香，则对不快者以防怒，对快者勿引欲念。

(五)味甘美之味，其次，又味一时不味之味，于甘美之味莫恋着，对不味亦勿停迹于愤恚。

(六)触于快触，亦不醉于快乐，触于苦者，亦不摇动。二种之触，对乐与苦，心处中性，无任何喜与怒。

(七)迷想之人，有迷执、有想，往赴卑陋之轮回。依意所成五欲之家者，依舍却而出离。

(八)如是，意若有修练六处者，则虽触此亦心不摇。诸比丘！克此等之贪瞋，始为到达生死彼岸之人。」

注1 PTS本用salavagga之语，暹罗本及注，用chalavagga.

2 此译依PTS本Saddhadutiya viharantanavassuta汉译《杂阿含经》卷十一篇七经之偈中，谓「正信心不二诸漏不漏心」相当此。暹罗注释本有Saddhadutlya vihar-antenapasuta。「信心为副而专住」之意。

IV,72.

S.35.95.所摄取(二)

《杂阿含312经》

※ 二 时，尊者摩罗迦子，来诣世尊住处……

三 坐于一面之摩罗迦子，白世尊曰：「大德！愿世尊为我简约说法，我闻世尊所说之法，当独自远离其他，不放逸，精进专心而住。」

四 「于此摩罗迦子！汝年老朽，已达寿高年迈之老龄，年少比丘若请「垂教简约之教诫，」则我对彼等，当以何相告耶？」

五 「大德！我虽年老朽，已达寿高年迈之老龄，大德！仍请世尊简约说法，善逝！简约说示法。想当了知我世尊所说之意义，想当为我世尊所说之法嗣者。」

六 「摩罗迦！汝于此作如何思惟？对此等未见、未曾见之眼所识之色，汝今亦未曾见、以后对此等亦未曾见，于此，汝有起欲念、染心、爱情否？」「大德！不然。」

七~一○ 「对此等未闻、未曾闻之耳所识之声……鼻所识之香……舌所识之味……身所识之触……

IV,73. 一一 此等未识、未曾识之意所识之法，汝今亦未曾识、以后亦未曾识此等，于此，汝有起欲念、染心、爱情否？」「大德！不然。」

一二 「摩罗迦子！又此，汝于法见闻感识，所见为如所见，所闻为如所闻，所感为如所感，所识为如所识。

一三 摩罗迦子！汝于法见闻感识，见者即如所见，闻者即如所闻，感者即如所感，识者即如所识。是故，摩罗迦子！汝不为贪瞋痴所累，摩罗迦子！汝以不为贪瞋痴所累，汝不恋着于此见闻觉识。因此，摩罗迦子！汝不在此世、不在来世、不在两界之中间，此为苦恼之灭尽。」[25]

一四 「大德！我世尊简约所说之意义，已精细识知。

(一)怀爱相于胸者，见色则失正念，感而执着于心，又对此存念恋慕。由色生其种种痛苦、贪欲，害心增加，彼心受恼苦。如是积苦，称为远离涅槃。[26]

(二)怀爱相于胸者，闻声则失正念，感而执着于心，又对此存念恋慕。由声生其种种痛苦、贪欲，害心增加，彼心受恼苦。如是积苦，称为远离涅槃。

IV,74. (三)怀爱相于胸者，嗅香则失正念……

(四)怀爱相于胸者，味味则失正念……

(五)怀爱相于胸者，触触则失正念……

(六)怀爱相于胸者，知法则失正念……

(七)彼于色不为所染，见色而护念，感色而无执心，又对此不存念恋着。恰如见色，如行出世间之受者，彼之苦消灭而无积。彼如是以正念游行，如是于苦无积，称为近于涅槃。[27]

(八)彼于声不为所染，闻声而护念……

IV,75. (九)彼于香不为所染，嗅香而护念……

(一○ )彼于味不为所染，味味而护念之……

(一一)彼于触不为所染，触触而护念之……

(一二)彼于法不为所染，识法而护念之……大德！我世尊所简约说示之意义，于是已精细了知。」

一五 「善哉，善哉！摩罗迦子！汝摩罗迦子对余简约所说之意，已精细了知是为甚善。

(一)怀爱相于胸者，见色而失正念，执着心而感色，又对此存念恋慕。由色生种种痛苦、贪欲、害心增加、彼心受恼苦，如是积苦、称为远离涅槃。…乃至…

IV,76. (※二)彼于法不染，识法则护念，无执心以感法，又对此不存恋着。恰如识法，行出世间之受，彼之苦消灭无积。如是彼以正念而游行，如是无积苦，称为近于涅槃。摩罗迦子！对余此简约所说之意义，应如是精细而见。」

一六 时，尊者摩罗迦子欢受、随喜世尊之所说，即从座起，礼拜世尊，行右绕礼离去。

一七 时，尊者摩罗迦子独自一人，远离其他者，不放逸，精进专心而住。不久，良家之子等，为此能由在家而出家得度，对无上梵行之终末(罗汉果)，于现法实现、自证知，于此逮得而住。证知：生已尽、梵行已成、应作已作、不为如是再生。

一八 尊者摩罗迦子，成为阿罗汉之一。

S.35.96.退

《杂阿含278经》

※ 二 「诸比丘！我为汝等说退法与不退法与六胜处。

三 诸比丘！如何为退法耶？

四 诸比丘！此处有比丘，以眼见色，邪恶不善，而有忆念志望，彼起系缚可缘之法。比丘若认是于此，不舍、不排、不坏、不使归无，诸比丘！此比丘当自退堕于我善法。此为世尊对此所说示之退[法]应如是知。

IV,77.五~九 复次，诸比丘！比丘以耳闻声……以鼻嗅香……以舌味味，以身触触……以意识法，邪恶不善而有忆念志望，彼起系缚可缘之诸法。比丘若认是于此，不舍、不排、不坏、不使归于无，诸比丘！此比丘当自退堕于我善法。此乃世尊所说示之退[法]，应如是知。

一○ 诸比丘！退法者，当即如是。

一一 诸比丘！如何为不退法耶？

一二 诸比丘！此处有比丘，以眼见色，邪恶不善，而有忆念志望，彼起系缚可缘之诸法。比丘若不认是于此，则舍此、排、坏、使归于无，诸比丘！此比丘当自不由我善法退堕。此为世尊对此所说之不退[法]。应如是知。

一三~一七 复次，诸比丘！比丘以耳闻声……以鼻嗅香……以舌味味，以身触触……以意识法，邪恶不善，而有忆念志望，彼起系缚可缘之诸法。比丘若不认是于此，则舍此、排、坏、使归于无，诸比丘！此比丘当自不由我善法退堕，此乃世尊所说示之不退[法]。应如是知。

一八 诸比丘！不退法者，当即如是。

一九 诸比丘！如何是六胜处耶？

二○ 诸比丘！此处有比丘，以眼见色，邪恶不善而有忆念志望，彼若不起系缚可缘之法，此比丘当知：「此是最胜，此即是处，此乃世尊所说之胜与处。」应如是知。

二一~二五 复次，诸比丘！以耳闻声……以鼻嗅香……以舌味味，以身触触……以意识法，邪恶不善有忆念志望，彼若不起系缚可缘之法，则此比丘当知：「于此是处、是胜，此乃世尊所说之胜处[法]。」应如是知之。

二六 比丘等，此等称之为六胜处。」

IV,78.

S.35.97.不放逸住者

《杂阿含277经》，大正No.107《佛说不自守意经》

一 舍卫城因缘……

二 「诸比丘！我为汝等，说放逸住者与不放逸住者。且谛听。

三 诸比丘！如何为放逸住者耶？

四 诸比丘！不摄护眼而所住者，其心为眼所识之色境所污，彼心为所污无喜乐，若无喜乐则无欢悦，若无欢悦则无轻安，若无轻安则所住皆苦，有苦者之心不得定，心若不得定，则诸法不现，诸法若不现者，则称为放逸住者。[28]

五~九 诸比丘！不摄护耳根……不摄护鼻根……不摄护舌根……不摄护身根……不摄护意根而住者，其心为意所识之法[境]所染污，心为染污者，彼无喜乐，无喜乐者即无欢悦，若无欢悦者即无轻安，若无轻安之住即苦，有苦者心不得定，心不得定则诸法不现前，诸法不现前者，则称为住放逸者。

一○ 诸比丘！放逸者为如是。

一一 诸比丘！如何为不放逸者耶？

IV,79.一二 诸比丘！摄护眼根而住者其心，不为眼所识之色境所污，彼心不污生喜乐，于有喜乐者，生欢悦，于心欢悦者，则身有轻安，于身有轻安者，则住安乐，安乐者之心得定，心得定者，则诸法现前，诸法现前则称为不放逸住者。

一三～一七 诸比丘！摄护耳根……摄护鼻根……摄护舌根……摄护身根……摄护意根而住者，其心不为意所识之法境所污，彼心不污生喜乐，于有喜乐者，生欢悦，于心有欢悦者，则身有轻安，于身有轻安者，则住安乐，有安乐者之心，则得定，心得定者，则诸法现，诸法现前者，则称为不放逸住者。

一八 诸比丘！如是为不放逸住者。」

S.35.98.摄护

《杂阿含277经》，大正No.107《佛说不自守意经》

二 「诸比丘！我为汝等说摄护与不摄护，且谛听。

三 诸比丘！如何为不摄护耶？

四 诸比丘！眼所识之色，快意、可爱、乐、喜爱，诱心染于欲念。比丘若悦赞于此，恋着于此而住者，诸比丘！此比丘则应自知：「我由善法退堕，此乃世尊所说示之退[法]。」应如是知。

五~九 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法，快意、可爱、乐、喜爱，诱生欲念。比丘若悦赞于此，恋着于此而住者，诸比丘！此比丘当自知：「我由善法退堕，此乃世尊所说示之退[法]。」应如是知。

一○ 诸比丘！如是为不摄护。

一一 诸比丘！如何为摄护耶？

IV,80.一二 诸比丘！眼所识之色，快意、可爱、乐、喜爱，诱生欲念。比丘若不悦不赞于此，不恋着于此而住者，诸比丘！此比丘当自知：「我不由善法退堕，此世尊所说示之不退[法]。」应如是知。

一三~一七 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜爱，诱生欲念。若比丘不悦不赞于此，不恋着于此而住者，诸比丘！此比丘当自知：「我不由善法退堕，此世尊所说示之不退[法]。」应如是知。

一八 诸比丘！如是为摄护。」

S.35.99.三昧

《杂阿含277经》，大正No.107《佛说不自守意经》

※ 二 「诸比丘！当增修于定(三昧)。诸比丘！心具定之比丘，可如实知事物。

三 如何如实知事物耶？

四 如实知「眼是无常，」如实知「色为无常，」如实知「眼识是无常，」如实知「眼触是无常，」如实知「凡缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦无常。」

五~九 如实知「耳是……鼻是……舌是……身是……意是无常，」如实知「法是无常，」如实知「意识是无常，」如实知「意触是无常，」如实知「凡缘此意触所生之受，或乐、或苦、或非苦非乐，此亦无常。」

一○ 诸比丘！当增修于定，心具定之比丘，可如实知事物。」

S.35.100.独想

《杂阿含206经》，S.35.160.

※ 二 「诸比丘！当致力于独想。诸比丘！独想之比丘，如实知事物。

三 如何而得如实知事物耶？

IV,81.四~九 如实知「眼是无常，」如实知「色是无常，」如实知「眼识是无常。」如实知「眼触是无常，」如实知「凡缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦无常，」如实知「耳是……鼻是……舌是……身是……意是……。」

一○ 诸比丘！当致力于独想。诸比丘！独想之比丘，如实知事物。」

S.35.101.非汝等有(一)

《杂阿含269、274经》，S.22.33-34. S.35.137-138.

※ 二 「诸比丘！凡非汝等之所有者，此应摒弃，摒弃于此乃为汝等之利益安乐。

三 如何是非汝等之所有者？

四 诸比丘！眼非汝等之所有者，应摒弃此，弃此乃为汝等之利益安乐。色非汝等之所有者，应摒弃此等，摒弃此乃为汝等之利益安乐。眼识非汝等之所有，当弃此，弃此乃为汝等之利益安乐。眼触非汝等之所有，当弃此，弃此乃为汝等之利益安乐。凡缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦非汝等之所有者，当弃此，弃此乃为汝等之利益安乐。

IV,82.五~九 耳非汝等之所有……鼻非汝等之所有……舌非汝等之所有……身非汝等之所有……意非汝等之所有……当弃此，弃此乃为汝等之利益安乐。法非汝等之所有，当弃此，弃此乃为汝等之利益安乐。意识非汝等之所有，当弃此，弃此乃为汝等之利益安乐。意触非汝等之所有，当弃此，弃此乃为汝等之利益安乐。凡缘意触所生之受，或乐、或苦、或非苦非乐，此亦非汝等之所有，当弃此，弃此乃为汝等之利益安乐。

一○ 诸比丘！凡于此逝多林所存之草薪枝叶，人人得将运去、燃烧，或随各自所好而处置，于汝等亦有：「众人将我等运去、燃烧，或随各自所好，将我等处[置]，有如是之心耶？」」「大德！不然。」「此何故耶？」「大德！此我等之我，亦非我所有。」

一一~一六 「诸比丘！正是如此，眼非汝等之所有，当弃此，弃此乃为汝等之利益安乐。色非汝等之所有……眼识……眼触……凡缘意触所生之受，或乐、或苦、或非苦非乐，此亦非汝等之所有，当弃此，弃此乃为汝等之利益安乐。」

S.35.102.非汝等有(二)

《杂阿含269、274经》，S.22.33-34. S.35.137-138.

※ 二~九 [与前经之二～九全同，惟缺一○~一六。

IV,83.

S.35.103.优陀罗

《中阿含114经》优陀罗经》

※ 二 「诸比丘！罗摩子郁陀迦作如是之语：

余实明智者[29]，

实一切胜者，

不为所掘取，

余掘取苦根。

然而，诸比丘！此罗摩子郁陀迦为不明智者，却云：「余为明智者；」不为一切胜者，却云：「余为一切胜者：」不掘取苦根，却云：「余掘取苦根。」

三 于此诸比丘！应作如是言曰：

余实明智者，

余一切胜者，

不为所掘取，

余掘取苦根。

四 诸比丘！如何比丘是明智者耶？诸比丘！比丘如实知六处之生起、灭没、甘味、患难、出离故。诸比丘！如是比丘是明智者。

五 诸比丘！如何之比丘是一切胜者耶？诸比丘！比丘如实知六处之生起、灭没、甘味、患难、出离故。诸比丘！如是比丘是一切胜者。

IV,84.六 诸比丘！如何之比丘是不掘取，而掘取苦根耶？诸比丘！苦为此四大所属，父母所生，饭粥所积，无常、蚀坏、磨消、破损、溃灭之法，为此身之别名，诸比丘！苦根为此渴爱之别名。诸比丘！比丘之抛弃渴爱，断苦根，如无头之多罗树，为非生成者，为未来不生之法故，诸比丘！如是比丘不为所掘取，而掘取苦根。

七 诸比丘！罗摩子郁陀迦作如是语：

余实明智者，

实一切胜者，

不为所掘取，

余掘取苦根。

然而诸比丘！此罗摩子郁陀迦为不明智者，却云：「余是明智者；」不为一切胜者，却云：「余为一切胜者；」为未掘取苦根，却云：「余掘取苦根。」

八 于此诸比丘等，当如是说：

余实明智者，

实一切胜者，

不为所掘取，

余掘取苦根。

弃舍品第五[终]

其摄颂：

二所摄取退，

放逸者摄护，

三昧与独想，

非汝优陀罗。

6处相应]第二 五十品

此品之摄颂：

无明与鹿网，

病第四阐陀，

弃舍五十经，

此二五十品。

第一百经[终]

注1 原语idam是「此」之意，注释谓此是虚字，若为「余」即易解。注释亦如是注之，参照下

文。

IV,85.

第三 五十[经]品

第一 安稳者品

S.35.104.安稳者

※ 二 「诸比丘！我为汝等说安稳者[30]之教、法教[31]，且谛听。

三 诸比丘！何为安稳者之教耶？

四 诸比丘！眼所识之色，快意、可爱、乐、喜爱、诱生欲念。此等为如来所舍弃、断根，如无头之多罗树，为非生成者，为未来不生之法；又因此等之舍弃，如来说示适宜之教，故如来称为安稳者。

五~九 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法，快意、可爱、乐、喜爱，诱心染于欲念。此等为如来所舍弃，断根，如无头之多罗树，为非生成者，为未来不生之法；又因此等之舍弃，如来说示适宜之教，故如来称为安稳者。

一○ 诸比丘！此为安稳者之教、法教。」

注1 「[由欲、有、见、无明之]四轭之[脱离]为安稳因，」(注)。

2 「法教者乃法因。」

S.35.105.执取

《杂阿含146经》，S.22.149.

※ 二 「诸比丘！何者之存在，何者之执取，生起内部之乐苦耶？

三 「大德！我等之法，乃以世尊为根据。」

四 「诸比丘！眼之存在，执取于眼而汝等生起内部之乐苦。耳、鼻、舌、身、意之存在，执取于意，汝等生起内部之苦乐。

五 诸比丘！汝等于此作如何思惟之：眼是常耶？抑无常耶？」「大德！是无常。」「然而凡物之无常，此是苦耶？抑乐耶？」「大德！是苦。」「然则！凡物之无常、苦而变坏之法，不予执取，而生起内部之乐苦否？」「大德！不然。」

IV,86. 六~一○ 「耳是……鼻是……舌是……身是……意是常耶？抑无常耶？」「大德！是无常。」「然则凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「然则凡物之无常、苦而变坏之法，不予执取，而生起内部之苦乐否？」「大德！不然。」

一一 「诸比丘！如是见之，有闻圣弟子厌嫌于眼，厌嫌于耳、鼻、舌、身、意，因厌嫌而离欲，因离欲而得解脱，于解脱乃生：「我解脱」之智。证知：生已尽、梵行已成、应作已作、不为如是再生。」

S.35.106.苦

《杂阿含218经》

※ 二 「诸比丘！我说苦之生起与灭没，且谛听。

三 诸比丘！何为苦之生起耶？

四~九 以眼与色为缘生眼识，三者之和合为触，缘触生受，缘受生爱，此苦之生起。以耳与声……以鼻与香……以舌与味……以身与触……以意与法为缘生意识，三者之和合为触，缘触生受，缘受生爱。诸比丘！此乃苦之生起。

一○ 诸比丘！何为苦之灭没耶？

一一 以眼与色为缘生眼识，三者和合为触，依触之缘生受，依受之缘生爱，依其爱之无余离却灭尽，则取之灭尽，由取之灭尽，则有之灭尽，依有之灭尽，则生之灭尽，依生之灭尽，则老死、忧悲苦恼绝望灭尽。如是而此一切苦蕴灭尽，此乃苦之灭没。

一二~一五 以耳与声为缘生耳识……以鼻与香为缘生鼻识……以舌与味为缘生舌识……以身与触为缘生身识：

IV,87. 一六 以意与法为缘生意识，三者和合为触，依触之缘生受，依受之缘生爱，依其爱之无余离却灭尽，则取之灭尽，依取之灭尽，则有之灭尽，依有之灭尽，则生之灭尽，依生之灭尽，则老死、忧悲苦恼绝望灭尽。如是而此一切苦蕴灭尽。诸比丘！此乃苦之灭没。」

S.35.107.世间

《杂阿含233经》

※ 二 「诸比丘！说世间之生起与灭没。且谛听。

三 诸比丘！以何为世间之生起耶？

四 以眼与色为缘，而生眼识，三者和合为触，依触之缘生受，依受之缘生爱，依爱之缘而取，依取之缘而有，依有之缘而生，依生之缘而有老死、忧悲苦恼绝望，此即世间之生起。

五~八 以耳与声为缘……以鼻与香为缘……以舌与味为缘……以身与触为缘……

九 以意与法为缘生意识，三者和合为触，依触之缘生受，依受之缘而爱，依爱之缘而取，依取之缘而有，依有之缘而生，依生之缘而有老死、忧悲苦恼绝望。此即世间之生起。

一○ 以何为世间之灭没耶？

一一~一六 以眼与色为缘生眼识，三者和合为触。依触之缘生受，依受之缘而爱，依其爱之无余离却灭尽，则取之灭尽……如是灭尽此一切苦蕴。

一七 比丘等！此即世间之灭没。」

IV,88.

S.35.108.胜

《杂阿含149-151经》

※ 二 「诸比丘！何者之存在，以执取于何者，恋着于何者，有人或以「余为胜者、」或「余为同等、」或「余为劣者」耶？」

三 「大德！我等之法，乃以世尊为根据。」

四 「诸比丘！眼之存在，以执取于眼，恋着于眼，有人或以「余为胜者、」或「余为同等、」或「余为劣者。」

五~九 耳之存在……鼻之存在……舌之存在……身之存在……意之存在，以执取于意，恋着于意，有人或以「余为胜者、」或「余为同等、」或「余为劣者。」

一○ 诸比丘！汝等于此作如何思惟：眼是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常，苦而变坏之法，而不予执取，有人或以「余为胜者、」或「余为同等、」或「余为劣者」耶？」「大德！不然。」

一一 「耳是常住耶？抑无常耶？」……

一二 「鼻是常住耶？抑无常耶？」……

一三 「舌是常住耶？抑无常耶？」……

一四 「身是常住耶？抑无常耶？」……

一五 「意是常住耶？抑无常耶？」……「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，而不予执取，有人或以「余为胜者、」或「余为同等者、」或「余为劣者」耶？」「大德！不然。」

一六 「诸比丘！如是观之，有闻之圣弟子厌嫌于眼，厌嫌于耳……于鼻……于舌……于身……厌嫌于意，由厌嫌而离欲，由离欲得解脱，于解脱而「我解脱」之智生，证知：生已尽、梵行已成、应作已作、不为如是再生。」

IV,89.

S.35.109.系缚

《杂阿含239经》

※ 二 「诸比丘！为说可系缚之法与系缚，且谛听。

三 比丘等，何者为可系缚之法耶？何者为系缚耶？

四 诸比丘！眼为可系缚之法，凡对此生欲染，于此即是系缚。

五~九 耳是……鼻是……舌是……身是……意为可系缚之法也，凡对此生欲染，于此即是系缚。

一○ 诸比丘！此等称为可系缚之法，以此称为系缚。」

S.35.110.执取

《杂阿含240经》

※ 二 「诸比丘！为说可执取之法与执取，且谛听。

三 诸比丘！何者为可执取之法耶？何者为执取耶？

四 诸比丘！眼为可执取之法，凡对此生欲染，于此是执取。

五~九 耳是……鼻是……舌是……身是……意为可执取之法，凡对此生欲染，于此即是执取。

一○ 诸比丘！此等称为可执取之法，于此称为执取。」

S.35.111.了知(一)

《杂阿含242经》

※ 二~七 「诸比丘！于眼不知解、不晓了、不离欲、不舍弃，则不足以破除苦恼。于耳……于鼻……于舌……于身……于意不知解、不晓了、不离欲、不舍弃，则不足以破除苦恼。

八～一三 诸比丘！于眼知解、晓了、离欲、舍弃，则足以破除苦恼，于耳……于鼻……于舌……于身……于意知解、晓了、离欲、舍弃，则足以破除苦恼。」

IV,90.

S.35.112.了知( 二)

《杂阿含242经》

※ 二~七 「诸比丘！于色不知解、不晓了、不离欲、不舍弃，则不足以破除苦恼。于声……于香……于味……于触……于法不知解、不晓了、不离欲、不舍弃，则不足以破除苦恼。

八~一三 诸比丘！于色知解、晓了、离欲、舍弃，则足以破除苦恼。于声……于香……于味……于触……于法知解、晓了、离欲、舍弃，则足以破除苦恼。」

注1 暹罗本一一一和一一二合为一经。

S.35.113.侍闻

一 一时，世尊住那提卡砖堂。

二 时，独坐冥想之世尊，宣说此教法曰：

三 「缘眼与色而生眼识，三者和合为触，依触之缘生受，依受之缘，依爱之缘……[参照一○七、4.……如是则生起一切苦蕴。

四~八 缘耳与声……缘鼻与香……缘舌与味……缘身与触……缘意与法生意识，三者和合为触，缘触生受，缘受生爱，缘爱生取……[参照一○七、9.……如是则生起此一切苦蕴。

九 缘眼与色而生眼识，三者和合为触，依触之缘生受，依受之缘而爱，依此爱无余离却灭尽，则有取之灭尽……[参照一○六、一1.……如是此一切苦蕴灭尽。

一○~一四 缘耳与声……缘鼻与香……缘舌与味……缘身与触……缘意与法而生意识，三者和合为触，依触之缘生受，依受之缘而生爱，依此爱之无余离却灭尽，则有取之灭尽……[参照一○六、一6.……如是则此一切苦蕴之灭尽。

IV,91. 一五~一七 其时1有一比丘侍闻世尊而立。世尊见此比丘侍闻而立，见已，乃对此比丘曰：「比丘！汝闻此教法否？」「大德！唯然，我闻此。」「比丘，汝当习此教法。比丘！汝须通达此教法。比丘！汝须受持此教法，比丘！此教法为梵行之根本者。」

其摄颂：

安稳者执取，

苦世间与胜，

结缚与执取，

二了知侍闻。

注1 暹罗本以下独立一经。若从「侍闻」之经题看，此亦有一理，似是断绝，唯以下即无任何意义之经。

第二 世间欲类品

S.35.114.魔索(一)

《杂阿含244经》

IV,92.※ 二~七 「诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念。比丘若喜悦、赞美于此，恋着于此者，诸比丘！此比丘可称为入魔之住屋，屈服于魔之权力。彼之颈，被魔索所缠络，彼即被魔缚所缚，而顺波旬之意欲……诸比丘！意所识之法快意、可爱、乐、喜爱，诱生欲念，比丘若喜悦、赞美于此，恋着此者，诸比丘！此比丘则称为入魔之住屋，屈服于魔之权力。彼之颈被魔索所缠络，彼被魔缚所缚，而顺于波旬之意欲。

八~一三 诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此而住者，诸比丘！此比丘可称为不入魔之住屋，不屈服于魔之权力。彼之颈脱于魔索，彼解魔系缚，不顺于波旬之意欲。……意所识之法快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此者，诸比丘！此比丘可称为不入魔之住屋，不屈服于魔之权力。彼之颈脱于魔索，被解离魔缚，不顺于波旬之意欲。」

S.35.115.魔索(二)

《杂阿含244经》

※ 二~七 「诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念。比丘若喜悦、赞美于此，恋着于此而住者，此比丘则被缚于眼所识之色，可称为入魔之住屋，屈服于魔之权力，以顺于波旬之意欲。意所识之法快意、可爱、乐、喜爱，诱生欲念，比丘若喜悦、赞美于此，恋着于此而住者，诸比丘！此比丘则被缚于意所识之法，称为入魔之住屋，屈服于魔之权力，以顺于波旬之意欲。

IV,93.八~一三 诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念。比丘若不喜悦、不赞美于此，不恋着于此而住者，诸比丘！此比丘则不被缚于眼所识之色，称为不入魔之住屋，不屈服于魔之权力，不顺于波旬之意欲……诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜爱，诱生欲念。比丘若不喜悦、不赞美于此，不恋着于此而住者，诸比丘！此比丘则称为不被缚于意所识之法，不入魔之住屋，不屈服于魔之权力，不顺于波旬之意欲。」

S.35.116.世间欲类(一)

《杂阿含244经》

※ 二 「诸比丘！余不言，依行往世间之终而可知可见世间之终[32]，然则诸比丘！余亦不言不达世间之终，而可到达苦之终。」宣说此后，世尊则从座起，而入精舍。

三 时，世尊离去不久，此等之比丘心生思念：「诸友！世尊为我等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然则诸比丘！余亦不言不达世间之终，而可得达苦之终。」如是略说此教，而未精细解说其意义，即从座起，而入精舍。对世尊所略说，有谁能详细解说此教之意义耶？」

四 时，此等比丘心生思念：「此尊者阿难，乃大师所称扬，为有智之同梵行者所尊敬。尊者阿难于世尊所略说未精细解说之意义，能精细解说此教之意义。吾等当诣尊者阿难处。诣已，向尊者阿难，可问此之意义。」

五 于是，此等比丘来诣阿难处。诣已，与尊者阿难共相问讯，交谈亲爱、恳热之语已，坐于一面。

IV,94. 六 坐于一面之此等比丘，向尊者阿难曰：「友阿难！世尊为我等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然则，诸比丘！余亦不言不达世间之终，而可得达苦之终。」如是略说此教，而未精细解说此教之意义，即从座起，而入精舍。友！世尊去后不久，吾等比丘心生思念：「诸友！世尊为我等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然则，诸比丘！余亦不言不达世间之终，可得达苦之终。」如是略说此教，而未精细解说此教之意义，即从座起，而入精舍。对世尊之略说，而未详细解说者，谁能详细解说此教之意义耶？」友！于此，吾等心生思念：「诸友，此尊者阿难为大师所称扬，为有智之同梵行者所尊敬。尊者阿难或对世尊之略说，而未详细解说者，能详细解说此教之意义。吾等来诣尊者阿难处，诣已，可向尊者阿难以问此义。」请尊者阿难，以为解说。」

IV,95.七 「诸友！譬如有人欲得树心，为求树心、探寻树心而巡行，于有树心之挺拔直立树前，舍其根，舍其干，思向枝叶以探寻树心。当大师现前，于世尊之外，向吾问此意义，汝等尊者之所思，此义亦犹如是。诸友！此世尊，知而示知，见而示见，是眼、是智、是法、是梵、是语者、说者，为赍持利益，是施与甘露味之法主如来。而今正是向世尊奉问此意义之时，世尊为汝等赐予释答，汝等对此应护持。」

八 「实则友阿难！世尊知而示知，见而示见，是眼、是智、是法、是梵、是语者、说者，为赍持利益，是施甘露味之法主如来，而今正是向世尊奉问此义之时。世尊为我等释答，我等当护持于此。然而尊者阿难，为大师所赞扬，有智之同梵行者所尊敬。尊者阿难对世尊之略说，能以详解此教之意义，而未予详加解说。尊者阿难！当不为难，请为解说。」

九 「然则，诸友！且谛听，善思惟，我当为说。」「唯然，友！」此诸比丘应答尊者阿难。

一○ 尊者阿难答说，如次曰：「诸友！世尊为汝等说：「诸比丘！余不言由行往世间之终而可知可见世间之终，然而诸比丘！余亦不言不达世间之终，而可得达苦之终。」如是，诸友！世尊略说示教，而未精细解说其意义，即从座起，而入精舍，对此教之意义，余如是详知：

一一 诸友！凡夫依彼以为世[33]想，若有以为世想者，于圣者之语义彼称之为世。诸友！依何以为世想？以为世思者？诸友！若依眼以为世想，以作为世思者，诸法友！若依耳……依鼻……依舌……依身……诸友！依意，以为世想、以为世思者，于圣者之语义，彼称为世。诸友！若因彼以为世想，以为世思者，于圣者之律，彼称为世。

IV,96. 一二 世尊为汝等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然而诸比丘！余亦不言不达世间之终，而可得达苦之终。」如是略说示教，而未解说其详细意义，即从座起，而入精舍。诸友！世尊之略说示教，而未精细解说其意义，此教之意义，余如是知。然而汝等尊者若有意愿，当诣世尊住处，以奉问此义，世尊将予释答，则应护持。」「唯然，友！」此比丘等应答尊者阿难，即从座起，往诣世尊住处，礼拜世尊，坐于一面。

一三 坐于一面之诸比丘，白世尊曰：「大德！世尊为我等[说]：「诸比丘！余不言依行往世间之终而可知可见世间之终，然而诸比丘！余亦不言不达世间之终，而可达得苦之终。」如是略说示教而未解说其详细意义，即从座起，而入精舍。大德！世尊离去未久，吾等心如是思念：「诸友！世尊为吾等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然而诸比丘！余亦不言未达世间之终而可达得苦之终。」如是略说示教，而未解说详细之意义，即从座起，而入精舍。对世尊之略说示教，而未作详细解说其意义，有谁能详细解说此教之意义耶？」

IV,97.一四 大德！吾等心生思念：「此尊者阿难为大师所称扬，为有智之同梵行者所尊敬。尊者阿难或对世尊之略说示教，而未作详细解说，当能详细解说此教之意义。吾等往诣尊者阿难之处，向尊者阿难当可问此意义。」因此，大德！吾等往诣阿难住处，向阿难请问此意义。

一五 大德！尊者阿难为吾等，以此法、以此句、以此文解说其意义。」「诸比丘！阿难是贤者，诸比丘！阿难是大智者。诸比丘！汝等若向余问此之意义，余亦与阿难之对此所释答作完全相同之释答。此即其意义，当如是对此护持。」

注1 依注之「世间之终」(lokassa anto)，谓轮回世界之终，即言终结轮回之转生。

2 对loka-sanni,loka-mani注有lok0 ti sanjanati c’eva mannati ca，乃「以为世想者，以为世思者」。

S.35.117.世间欲类(二)

《杂阿含211经》

※ 二 「诸比丘！余正觉以前，为未证正觉之菩萨[时]，起如是之心：「余心曾触世间之欲念，于今，已成过去、灭尽、变坏。于此，余心或对现在之欲念有多动，或对未来之欲念有少动。诸比丘！当时余起如是心，对余心曾有触之世间欲念，于今已成过去、灭尽、变坏者，于此，余为自己应不放逸，常防护正念。」

IV,98.三 然而诸比丘！汝等心亦曾有触世间欲念，于今已成过去、灭尽、变坏。于此，汝等之心或有对现在之欲念多动，或有对未来之欲念少动，然则诸比丘！汝等之心亦曾有触五种之欲念，于今已为过去、灭尽者。于此，汝等为自己应不放逸，常防护正念。

四 然而，诸比丘！此为须知[34]之境，眼之灭，离色想[35]之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，离法想之欲，此为须知之境。」

五 说此之后，世尊即从座起，而入精舍。

六 时，世尊离去未久，此等比丘心生思念：「诸友！世尊为吾等说：「诸比丘！[36]然则，此为须知之境。眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是简略说示此教而未详细解说其意义，即从座起而入精舍。对世尊略说示教而未详细解说，有谁能详细解说此教之意义？」

七 时，此等比丘心生思念：「此尊者阿难乃大师所称扬，为有智之同梵行者所尊敬，尊者阿难或对世尊之略说，能详细解说此教之意义。吾等当诣尊者阿难住处。诣已，向尊者阿难请问此之意义。」

IV,99.八 因此，此等比丘往诣阿难住处。诣已，与尊者阿难共相问讯，交换亲爱、恳熟之语后，坐于一面。

九 坐于一面之此等比丘，言尊者阿难曰：「友阿难！世尊为吾等说：「诸比丘！然则，此为须知之境。眼之灭，以离色想之欲[37]，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是略说示此教而未详细解说此意义，即从座起而入精舍。友！世尊离去未久，吾等心生思念：「世尊为吾等说：「诸比丘！然则，此为须知之境。眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是略说示此教而未详细解说此意义，即从座起而入精舍。对世尊所略说而未详细解说者，有谁能详细解说此教之意义耶？」友！吾等心生思念：「诸友！尊者阿难为大师所称扬，为有智之同梵行者所尊敬。尊者阿难或对世尊之所略说而未作详解说者，当能详细解说此教之意义。吾等则诣尊者阿难住处，向尊者阿难问此意义。」尊者阿难，且请解说。」

一○~一一 「诸友！譬如有人欲得树心，寻求树心，探索树心而出往巡行，应于有树心之树前[38]……

IV,100.一二 「然则诸友！且谛听，当善思惟，我将说此。」「唯然，友！」此等比丘应答尊者阿难。

一三 尊者阿难作如次言曰：「诸友！世尊为汝等说：「诸比丘！然则，此为须知之境。眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是诸友！世尊之略说示教，而未详细解说其意义，余如是知此教之意义。「诸比丘！然则，此为须知之境。眼之灭，以离色想之欲，此为须知之境。」诸友！于此，世尊乃说示六处[39]之灭尽也。

一四 诸友！对世尊略说示教而未详细解说其意义者，余如是知此教之意义。然则，汝等尊者若有意愿者，当往诣世尊住处请问此义，即如世尊所释答，则应护持。」「唯然，友！」此诸比丘应诺尊者阿难后，即从座起，往诣世尊住处，礼拜世尊，坐于一面。

IV,101.一五 坐于一面之此等比丘，白世尊曰：「大德！世尊为吾等说：「诸比丘！然则，此为须知之境，眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是略说示教而未详细解说此意义，即从座起而入精舍。大德！世尊离去未久，吾等心生如是思念：「诸友！世尊为吾等：「诸比丘！然则，此为须知之境，眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是略说示教而未详细解说此意义，即从座起而入精舍。对世尊略说示教而未详细解说此意义者，有谁能详细解说此教之意义耶？」

一六 大德！吾等心生思念：「此尊者阿难乃大师所称扬，乃有智之同梵行者所尊敬。尊者阿难对世尊之略说而未详细解说此意义者，或能详细解说此教之意义。吾等当诣尊者阿难住处，可向尊者阿难请问此意义。」

一七 大德！因此，我等往诣阿难住处，向尊者阿难请问此意义。大德！尊者阿难，为吾等，以此法、以此句、以此文解说此意义。」「诸比丘！阿难为贤者，诸比丘！阿难为大智者，诸比丘！汝等若向余问此意义，亦与问于阿难之此释答，完全相同之释答。此乃其意义，如是对此应护持。」

注1 为心之防护，应不放逸，应常正念，谓非于过去之已知境(ayatana-vidita)是于未来当知境(ayatana-veditabba)之意。

2 「对色之想」乃色之概念。对香、味、触、法亦然。

3 以下本经(一一七)和一一六经之异，唯此「中」之文句而已。

4 于原典：「离欲」换用nirujjhati「灭」。余倣六节以下之文而用「离欲」暹罗字作virajjati。

5 参照一一六经七。

6 六处(处于上面译为境，同一原语)之灭尽谓涅槃。

S.35.118.帝释

一 尔时，世尊住王舍城外之灵鹫山。

二 时，诸天之主帝释，来诣世尊住处。礼拜世尊，立于一面。

IV,102.三 立于一面之诸天主帝释，如次白世尊言：「大德！于此大德！或有情于现生不得入涅槃，乃以何为因？以何缘耶？大德！又此处，或有情于现生入于涅槃，乃以何为因？以何为缘耶？」

四 「诸天之主！眼所识之色快意、可乐、可爱、喜爱，诱生欲念，比丘若喜悦、赞美于此，恋着于此而住者，则喜悦、赞美于此，而恋着于此而住者之识，则依止于此，取执于此。诸天之主！有执取之比丘，不得入涅槃。

五~九 诸天之主！耳所识之声……鼻所识之香、舌所识之味……身所识之触……意所识之法快意、可爱、可乐、喜爱，诱生欲念。比丘若喜悦、赞美于此，恋着于此而住者。则喜悦、赞美于此；而恋着于此而住者之识，则依止于此，取执于此。诸天之主！有取执之比丘，不得入涅槃。

一○ 诸天之主！于此，或有情现生之不得入涅槃，乃此因、此缘。

一一~一六 诸天之主！眼所识之色快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此而住者，则不喜悦，不赞美于此；不恋着于此而住者之识，则不依止于此，不取执于此。诸天之主！无取执之比丘入于涅槃。诸天之主！耳所识之声……鼻所识之香……舌所识之味……身所识之识……意所识之法快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此而住者，则不喜悦、不赞美于此；不恋着于此而住者之识，即不依止于此，不取执于此。诸天之主！无取执之比丘入于涅槃。

一七 诸天之主！于此，或有情之现生入于涅槃，乃以此因、乃以此缘。」

IV,103.

S.35.119.五结干闼婆子

一 尔时，世尊住王舍[城外]之灵鹫山。

二 时干闼婆之子五结，来诣世尊住处，礼拜世尊、立于一面1。

注1 以下同一一八经，唯五结天子换「诸天主帝释」而已。

S.35.120.舍利弗

一 尔时，尊者舍利弗住舍卫[城外]之祇陀林给孤独长者之园。

二 时，有一比丘来诣尊者舍利弗住处，与尊者舍利弗共相问讯，交谈亲爱恳热之语后，坐于一面。

三 坐于一面之彼比丘，言尊者舍利弗曰：「友舍利弗！同住之比丘舍弃戒而转向俗身。」

IV,104.四 「友！不守诸根之门，不辨食物之量，不专心于觉醒者，当即如是。友！实则彼之比丘者，不守诸根之门，不辨食物之量，不专心于觉醒者，则彼对完见极净之梵行，欲终生续行，未有如是之理。

五 友！实则彼比丘若守诸根门，辨食物量，专心于觉醒者，彼能终生续行完具之极净梵行，则有如是之理。

六 友！如何为守诸根之门耶？友！于此有比丘，以眼见色，不执总相，不执别相，彼若不摄护眼根而住者，则以此为因，有贪、忧、恶、不善之法来袭于彼。然而彼为实行摄护其眼根，达到守眼根，眼根之摄护。以耳……以鼻……以舌……以身……以意识法，不执总相，不执别相，彼若不摄护意根而住者，则以此为因，有贪、忧、恶、不善之法来袭于彼。然而被为实行摄护其意根，达到守意根，意根之摄护。友！如是为守诸根门。

七 友！如何于辨食物之量耶？友！于此有比丘，深思省虑以摄取食物，不为戏奢，不为庄严庄饰，只要此身之存住，对此继续，以防危害，乃为梵行之利益。思：「如是，弃除旧之苦感，不生新之苦感。余有生活之质，无有过误，应得安乐住。」友！如是于食物辨量。

IV,105.八 友！如何专心于觉醒耶？友！于此有比丘，于日中因经行安坐，以除心诸障碍之法[40]。于夜[41]之初分，因经行安坐，以除心诸障碍之法，于夜之中分，右胁作狮子卧，以一足叠于另一足，正念正智，胸置起床之想，而于夜之后分起出，因经行安坐，除心诸障碍之法，友！如是为专心觉醒。

九 然而友！应如是修习：「守我等诸根之门，于食物辨量，专心于觉醒。」友！汝等必如是修习。」

注1 avarana=nivarana，谓指贪欲、瞋恚、惛沈、掉悔，疑等五种。

2 夜间之十二小时三分而称为初分、中分、后分。

S.35.121.罗睺罗

《杂阿含200经》，M.147. Cūḷarāhulovādasuttaṃ 教罗睺罗小经

一 尔时，世尊住舍卫[城外]祇陀林，给孤独[长者]之园。

二 时，世尊独坐冥想，心起如是之思念：「罗睺罗正完熟解脱之法，我更指教罗睺罗以灭尽诸漏。」

三 于是，世尊于晨早着内衣、持钵衣，为托钵赴舍卫城中，食后从托钵归来，以呼尊者罗猴罗曰：「罗睺罗！当取座具，我等为日中之休息，往安达林。」「唯然，大德！」尊者罗睺罗应诺世尊，持坐其随世尊之后而行。

四 其时，有数千之天神等，亦随世尊而行：「今日世尊更为指教尊者罗睺罗，于灭尽诸漏。」

IV,106.五 时，世尊已入安达林，于一树下坐于所设之座，尊者罗睺罗亦礼拜世尊，坐于一面。世尊言于坐在一面之尊者罗睺罗曰：

六 「罗睺罗！汝于此作如何思惟耶？眼是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「不也！大德！非是。」「色是常住耶？抑无常耶？」「大德！是无常。」 ……「眼识是常住耶？抑无常耶？」「大德！是无常。」「眼触是常住耶？抑无常耶？」「大德！是无常。」「凡以此眼触为缘所生之受、想、行、识所摄者，此亦是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「不也！大德！非是。」

七~一○ 「耳是……鼻是……舌是……身是……

IV,107.一一 「意是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」是如认识否？」「不也！大德！非是。」「法是常住耶？抑无常耶？」「大德！是无常。」……「意识是常住耶？抑无常耶？」「大德！是无常。」「意触是常住耶？抑无常耶？」「大德！是无常。」「凡以此意触为缘所生之受、想、行、识所摄者，彼亦常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，彼是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「不也！大德！非是。」

一二 「罗睺罗！如是观之，有闻圣弟子厌嫌于眼，厌嫌于色，厌嫌于眼识，厌嫌于眼触，凡以眼触为缘所生之受、想、行、识所摄者，亦厌嫌于此……于耳……于鼻……于舌……于身……厌嫌于意，厌嫌于法，厌嫌于意识，厌嫌于意触，凡以意触为缘所生之受、想、行、识所摄者，亦厌嫌于此。因厌嫌而离欲，因离欲而得解脱，于得脱而「我解脱」之智生，证知：生已尽、梵行已成、应作已作、更不为如是再生。」

一三 世尊宣说已！尊者罗睺罗心欢喜，欢受世尊之所说。而于此宣说之释答，尊者罗睺罗无所取着，其心由诸漏解脱。数千之天神等亦起离尘远垢之法眼，「凡集法者、皆灭法也。」

S.35.122.系缚

《杂阿含239经》

一 「诸比丘[42]！为说可系缚之法与系缚，且谛听。

108 二 诸比丘！何者是可系缚之法？何者是系缚耶？

三 诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念，诸比丘！此等称为可系缚之法。凡对此之欲染，此即是系缚于此。

四~八 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜爱，诱生欲念，诸比丘！此等称为可系缚之法，凡对此之欲染，即是系缚于此。」

注1 参照一○九经。

S.35.123.取执

《杂阿含240经》

一 「诸比丘[43]！为说可取执之法与取执，且谛听。

二 诸比丘！何者为可取执之法？何者为取执耶？

三 诸比丘！眼所识之色[44]……诸比丘！此等称为可取执之法。凡对此之欲染，即是取执于此。」

世间欲类品第二 [终]

其摄颂曰：

魔索说二经，

以世间欲类，

又以说二经，

帝释与五结，

尊者舍利弗，

与及罗睺罗，

系缚与取执，

以此名此品，

注1 参照一一○经。

2 以下一二二经之三同以下。

IV,109.

第三 居士品

S.35.124.毘舍离

《杂阿含237经》

一 尔时，世尊住于毘舍离[城外]之大林重阁讲堂。

二 时，名为郁瞿娄毘舍离之居士，来诣世尊住处……

三 坐于一面之毘舍离人郁瞿娄居士，白世尊曰：「大德！于此1或有情于现生不得入于涅槃，以何为因？以何为缘耶？大德！于此而又，或者有情于现生入于涅槃，以何为因？以何为缘耶？」

四 「居士！眼所识之色快意、可爱、乐、喜爱，诱生欲念，比丘若喜悦、赞美于此，恋着于此而住者，则喜悦、赞美于此，恋着于此而住之诸识，则依止于此，取着于此。居士！有取执之比丘，则不入于涅槃。

五~九 居士！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法……居士！有取执之比丘，则不入于涅槃。

一○ 居士！于此，或有情于现生不入于涅槃，即以此为因，以此为缘。

一一~一六 居士！眼所识之色快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此而住者，则不喜悦、不赞美于此，不恋着于此而住者之识，即不依止于此，不取执于此。居士！无取执之比丘，则入于涅槃。居士！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法……居士！无取执之比丘，则入于涅槃。

IV,110. 一七 居士！于此，或有情于现生入于涅槃者，以此为因，以此为缘。」

注1 参照一一八经之三。

S.35.125.发提(郁伽居士)

一 尔时，世尊住发提族中之发提村。

二 时，名郁瞿娄发提村人之居士，来诣世尊住处……

三 坐于一面之发提村人居士郁瞿娄白世尊曰：「大德！于此，或者有情于现生不入于涅槃，以何为因？以何为缘耶？」

四~一六 [应如前经之详说]

一七 居士！于此，或者有情于现生入于涅槃，以此为因，以此为缘。」

S.35.126.那烂陀(优波离居士)

一 尔时，世尊住那烂陀之婆瓦利加菴罗林。

二 时，居士优波离，来诣世尊住处……

三 坐于一面之居士优波离，白世尊曰：「大德！于此，或有情于现生不入于涅槃者，以何为因？以何为缘耶？于此而又，或者有情于现生入于涅槃者，以何为因？以何为缘耶？」

四~一六 [可照前经之详说]

一七 于此，居士！或有情于现生入于涅槃，乃以此为因，以此为缘。」

S.35.127.宾头罗婆罗陀闍

《杂阿含1165经》

一 尔时，尊者宾头罗婆罗陀闍，住憍赏弥国之瞿史罗园。

二 其时，优填那王来诣尊者宾头罗婆罗陀闍住处，与尊者宾头罗婆罗陀闍共相问讯，交换亲爱恳懃之语后，坐于一面。

三 坐于一面之优填那王言尊者宾头罗婆罗陀闍曰：「婆罗陀闍！此年轻之比丘等，少年黑发丛生而多显活力，以青春盛年之身，无娱于诸欲，一生行完具极净之梵行，以至终生者，以何为因？以何为缘耶？」

IV,111.四 「大王！此乃彼之知者、见者、世尊、应供者、正等觉者之所宣说，而曰：「来！诸比丘！汝等对于与母相等年龄之女，当起母心想，对与姊妹相等年龄之女，当起姊妹心想，对于与女儿年龄相等之女，当起女儿心想。」大王！对此亦然，此乃年轻比丘等，少年黑发丛生而多显活力，以青春盛年之身，无娱于诸欲，一生行极净之梵行，以至终生之因、之缘是。」

五 「婆罗陀闍！心乃虚浮者，或将对于与母相等年龄之女亦起欲念，或对与姊妹相等年龄之女亦起欲念，或对于与女儿相等年龄之女亦起欲念。婆罗陀闍！此年轻比丘，少年黑发……以至终生，或有他因、他缘耶？」

六 「大王！此彼之知者、见者、世尊、应供者、正等觉者之所说。而曰：「来！诸比丘！观察此身由脚掌以上，由发梢之下，以至皮肤，乃充满种种不净之物。此身有发、毛、爪、齿、皮肤、肉、筋、骨、骨髓、肾、心、肝、膜、腓、肺、大肠、小肠、胃、粪、胆汁、痰、脓、血、汗、脂、泪、膏、唾、鼻涕、关节液、尿、脑浆等是。[45]」大王！对此亦然，此年轻比丘等，少年黑发……以至终生之因、之缘。」

IV,112.七 「婆罗陀闍！有彼等身之修养、有戒之修养、有心之修养、有智之修养者，此乃为之易者。然而婆罗陀闍！无彼等身之修养、无戒之修养、无心之修养、无智之修养者，此乃为之不易。婆罗陀闍！或有人念：「当思惟我之不净，」彼思惟为净。此年轻比丘等，少年黑发……以至终生，有他之因、他之缘耶？」

八 「大王！此乃彼知者、见者、世尊、应供者、正等觉者之所宣说，而曰：「来！诸比丘！汝等为护诸根而住，以眼见色，则不执总相，不执别相。人若不摄护眼根而住者，以此为因，贪、忧、恶、不善之法，则来袭于彼。为实行摄护眼根，守护眼根，以达到摄护眼根。以耳……以鼻……以舌……以身……以意识法，不执总相，不执别相。人若不摄护意根而住者，以此为因，贪、忧、恶、不善法，则来袭于彼。为实行其摄护意根，守护意根，以达到摄护意根。」大王！对此亦然，年轻诸比丘少年黑发……以至终生之因、之缘。」

九 「尊婆罗陀闍！是不思议，尊婆罗陀闍！是稀有者。尊婆罗陀闍！依彼知者、见者、世尊、应供者、正等觉者之所说，此诸年轻比丘，少年黑发丛生而多显活力，以青春盛年之身，无娱于诸欲，终生以行完具极净梵行之因之缘者。

IV,113.一○ 尊婆罗陀闍！余亦曾不守身、不守语、不守心、不树立正念、不摄护诸根而入后宫，当时过大欲念恼迫余。然而尊婆罗陀闍！余守身、守语、守心、树立正念、摄护诸根入后宫，当时余未为欲念所恼倒。

一一 奇哉！尊婆罗陀闍！奇哉！尊婆罗陀闍！尊婆罗陀闍恰如倒者起，覆者披露，对迷路者语示以道，于黑闇举起油灯，言：「有眼者得见，」如是乃明了尊婆罗陀闍之说法。尊婆罗陀闍！余归依彼世尊，亦归依法与比丘僧，尊婆罗陀闍！愿受纳余自今日起，终生归依为信士。」

S.35.128.须那(居士子)

一 尔时，世尊住王舍[城外]之竹林，迦兰陀饲养园。

二 其时，居士之子须那来诣世尊住处……

三 坐于一面之居士子须那，白世尊曰：「大德1！于此，或有情于现生不得入于涅槃，以何为其因？以何为其缘耶？而又于此，或者有情于现生入于涅槃者，以何为因？以何为缘耶？」

[如一二七经之详说]

「须那！于此，或有情之……以此为因、为缘。」

注1 参照一一八、一一九、一二四~一二六经。

S.35.129.瞿史罗(居士)

《杂阿含460经》

一 尔时，尊者阿难住憍赏弥城之瞿史罗园。

二 时，瞿史罗居士来尊者阿难住处：

IV,114.三 坐于一面之瞿史罗居士，白尊者阿难曰：「大德阿难！所称：「种种界，种种界者，」大德！世尊所说几何之种种界耶？」

四 「居士！有眼界与可意之色，缘眼识与乐感之触，所生之乐受1。居士！有眼界与不可意之色，缘眼识与苦感之触，所生之苦受。居士！有眼界与可舍之色，缘眼识与非苦非乐所感之触，所生非苦非乐。

五~九 居士！耳界与……鼻界与……舌界与……身界与……意界与可意之法，缘意识与乐感之触，所生之乐受。居士！有意界与不可意之法，缘意识与苦感之触，所生之苦受。居士！缘意界与舍感之触，所生之非苦非乐。

一○ 居士！以上乃世尊所说之种种界。」

注1 眼界异色界异喜处、二因缘生识、三事和合生触，又喜触因缘生乐受(杂含卷十七、五)

IV,115.

S.35.130.诃梨提迦尼(长者)

《杂阿含553经》

一 尔时，尊者大迦旃延住阿槃提国之拘罗罗迦罗山中。

二 时，居士诃梨提迦尼，来诣尊者大迦旃延住处……

三 坐于一面之居士诃梨提迦尼，自尊者大迦旃延曰：「大德！「缘种种界，生种种触，缘种种触，生受种种受。」此乃世尊之所说示。大德！如何缘种种界，生种种触，缘种种触，生种种受耶？」

四 「居士！于此有比丘，以眼见可意之色，知：「此为如是[46]，」缘眼识与乐感之触，生乐受。又以眼见不可意之色，知：「此为如是，」缘眼识与苦感之触，生苦受。又以眼见可舍之色，知：「此为如是，」缘眼识与非苦非乐感之触，生非苦非乐。

IV,116.五~九 复次，居士！以耳闻可意之声……以鼻嗅可意之香……以舌味可意之味……以身触可意之触……以意识可意之法，知：「此为如是，」缘意识与乐感之触，生乐受。又以意识不可意之法，知：「此为如是，」缘意识与苦感之触，生苦受。又以意识可舍之法，知：「此为如是，」缘意识与非苦非乐感之触，生非苦非乐。

一○ 如是，居士！缘种种界，生种种触，缘种种触，生种种受。」

注1 「此为如是」于此谓色之可意。PTS本及暹罗本「眼识」之次有「当感乐」之语。依注释示之意，照另一异本之所示，此语应可省略。

S.35.131.那拘罗父(居士)

一 尔时，世尊住跋伽国失悦摩罗山恐怖林之鹿苑中。

二 时，那拘罗父居士，来诣世尊住处……

三 坐于一面之那拘罗父居士，白世尊曰：「大德！于此或有情于现生不得入于涅槃，以何为因？以何为缘耶？大德！于此，或者有情于现生入于涅槃者，以何为因？以何为缘耶？」

四~九 「居士！有眼所识之色[47]……

一○ 居士！于此，或者有情于现生，不得入于涅槃，以此为因、以此为缘。

一一~一六 居士！有眼所识之色[48]……

一七 居士！于此，或者有情于现生，入于涅槃者，以此为因、以此为缘。」

注1 以下同一一八经四~九。

2以下同一一八经一一~一六

S.35.132.鲁酰遮(婆罗门)

《杂阿含255经》

一 尔时，尊者大迦旃延住阿槃提国之摩揭罗迦多[49]城外森林中之草庵。

IV,117.二 时，鲁酰遮婆罗门之众多弟子，采薪之青年等，来诣尊者大迦旃延之草鹿，于其周围徘徊巡行，以高声、大声，行种种之挑戏[50]言：「此等圆头之似非沙门，乃由梵天足部所生之邪黑丑奴，此等唯为担荷夫所恭敬、尊重、供养、礼赞者。」

三 于是，尊者大迦旃延出精舍来，告此等青年曰：「汝青年等！勿作响，我为汝等说法。」作如是言时，彼青年等默然而止。

四 时尊者大迦旃延，以偈语告此青年等曰：

(一)此等犹忆古法之古婆罗门，以戒为第一，而以压其忿，其守诸根门，是为善护持。

(二)此等犹忆古法之古婆罗门，喜欢法与禅，但今婆罗门，则言：「吾等摒弃此，而不予问闻[51]。」夸醉于本族，则以行非事。

(三)违背于怯弱好勇之徒者，为忿之所压，执种种刀杖，不守诸根门，而勤空劳者，犹人梦得财。

IV,118. (四)断食露地卧，晨早之水浴，读诵三吠陀，着粗兽皮衣，结发及涂泥，持咒[取]戒禁，[实履]苦行者。

(五)诈术及曲杖，以水拭颜面，以此等明为，婆罗门要具，为生小利者。

(六)能获于禅定，清澄而无浊，对一切生类，无邪障之心，而此始可达，至于梵天道。」

五 因此，此青年等怒而思不快意，来至鲁酰遮婆罗门之处，以告彼曰：「尊者！愿有所知，沙门大迦旃延只管嘲骂婆罗门之神咒。」如是言时，鲁酰遮婆罗门怒而思不快意。

六 鲁酰遮婆罗门心更思念：「我仅闻此青年等之言，则谤骂沙门大迦旃延，此于我为不适宜。我当赴彼住处而问。」

IV,119.七 因此，鲁酰遮婆罗门与此等青年，共赴尊者大迦旃延住处，与尊者问讯、交谈亲爱恳熟之语后，坐于一面。

八 坐于一面之鲁酰遮婆罗门，语尊者大迦旃延语曰：「迦旃延！余之众多弟子，采薪之青年等，来此处否？」「婆罗门，汝之众多弟子，采薪之青年等曾来此处。」「尊者迦旃延与此等青年之间，有何等之谈话否？」「婆罗门！余与此等青年之间曾有谈话。」「尊者迦旃延与此等青年之间，有如何之谈话耶？」「婆罗门！余与此等青年之间有如是之谈话：

(一)「此等犹忆古法之古婆罗门，以戒为第一，而以压其忿，其守诸根之门，是为善护持。……

(二)能获于禅定，澄清而无浊，对一切生类，无邪障之心，而此始可达，至于梵天道」。「婆罗门！余与此等青年之间，作如是谈话。」

九 「尊者迦旃延！所言「不守护诸根门」者，迦旃延！几何为不守护诸根门耶？」

IV,120.一○ 「婆罗门！于此，有人以眼见色，则心倾于可爱之色，则背拂于不可爱之色，不能使正念现前，缺乏思虑而住；又不如实知彼心解脱、慧解脱，则彼所起之恶、不善之诸法，不能消灭无余。

一一~一五 以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，心倾可爱之法，背拂于不可爱之法，不能使正念现前，缺乏思虑而住；又不如实知心解脱、慧解脱，则彼所起之恶、不善之诸法，不能消灭无余。

一六 婆罗门！如是为不守护诸根门者。」

一七 「尊者迦旃延！是不思议。尊者迦旃延！是稀有。尊者迦旃延！以不守护诸根门者，说不守护诸根门。尊者迦旃延！所言「守护诸根门，」尊者迦旃延！几何为守护诸根门耶？」

一八 「婆罗门！于此，有比丘以眼见色，则心不倾于可爱之色，不背拂于不可爱之色，使正念现前，无量思虑而住：又如实知彼心解脱、慧解脱，彼所起之恶、不善法，则消灭无余。

一九~二三 以耳闻声……以鼻嗅香……以舌味味……以身触于所触……以意识法，心不倾于可爱之法，不背拂于不可爱之法，使正念现前，无量思虑而住；又如实知彼心解脱、慧解脱。彼所起之恶、不善法，则消灭无余。

二四 婆罗门！如是则为守护诸根门。」

IV,121.二五 「尊者迦旃延！是不思议！尊者迦旃延！是稀有！尊者迦旃延乃以守护诸根门者，说示守护诸根门。奇哉！尊者迦旃延！奇哉！尊者迦旃延！尊者迦旃延恰如使倒者起，覆者显露，迷道者得示以道，如黑闇中举起油灯，使「有眼者得见，」如是，尊者迦旃延以种种方法，说法使明了。尊者迦旃延！余即归依彼世尊，亦归依法及比丘僧。尊者迦旃延！容纳余从今日起，终生归依为信士；尊者迦旃延若入摩揭罗多信士之家时，即请应入鲁酰遮之家，于此，或青年男子或青年女子，当礼敬、迎拜尊者迦旃延，又有供奉座席与水者，此乃为彼等长时利益安乐。」

注1 《杂阿含经》卷九，于三十一经为「猕猴室」。

2 PTS本为selissaka暹罗本为seleyyaka在暹罗本的注释为selokassaka互相捕背而跳起，注为彼此于行苦热的(？tapana)「游戏」。如蛙跳。

3 PTS本虽为jappamase照暹罗本之注解为jahamhase，以jahama,sajjhama之语注之，以采用此。

S.35.133.毘纽迦旃延(婆罗门尼)

《杂阿含253经》

一 尔时，尊者优陀夷住拘槃荼[城]兜泥耶婆罗门之菴罗林中。

二 时，一青年为伊罗越奢利族出身之婆罗门女之弟子，来至尊者优陀夷住处……

三 尊者优陀夷对坐于一面之青年说法教示，感动勉励，使令善悦。

IV,122.四 时，彼青年依尊者优陀夷之说法教示，为所感动勉励、喜悦而从座起。来诣伊罗越奢利族所出之婆罗门女处，对彼女语曰：「惟愿大姊当知，沙门优陀夷能说初善、中善、终善，具足意义言句之法，说明一切具脩满净之梵行。」

五 「然者，汝青年！且以吾之名，招请沙门优陀夷，明日受供食。」「唯唯，大姊！」青年应诺彼伊罗越奢利族出身之婆罗门女，即诣尊者优陀夷住处，而白尊者语曰：「尊者优陀夷！吾等之师伊罗越奢利族所出之婆罗门女，请尊者承诺明日受供食。」尊者优陀夷默然许诺。

六 于是，尊者优陀夷其夜过后，晨朝着内衣，持钵、衣，入伊罗越奢利族所出婆罗门女住处。坐于所设之座。

七 其时，伊罗越奢利族所出之婆罗门女，以胜味之硬软食物，亲手饱满供养尊者优陀夷。

八 时，伊罗越奢利族出身之婆罗门女，知尊者优陀夷取食终了，手已离钵。穿履覆头坐于高座，白尊者优陀夷曰：「沙门！请说法要。」「姊妹！时机将来。」言罢即从座起而离去。

九 彼青年又诣尊者优陀夷住处，与尊者相问讯、交谈亲爱恳懃之话后，坐于一面。尊者优陀夷对坐于一面彼青年说法，教导勉励使令欣悦。

IV,123.一○ 彼青年又以尊者优陀夷所说法之教导勉励、喜悦，而从座起，来诣伊罗越奢利族出身之婆罗门女处，言于彼女曰：「惟愿大姊当知，沙门优陀夷说初善、中善、终善，具足意义文句之法，说明一切具脩满净之梵行。」

一一 「青年！汝如是赞叹沙门优陀夷。然余亦请于沙门优陀夷：「沙门！请说法要。」彼言：「姊妹！时机将来。」即从座起而去。」

一二 「虽然如是，然而大姊！汝穿履覆头坐高座作如是言：「沙门！请说法要。」彼尊者则尊法、重法者。」

一三 「然者，青年！汝以吾之名，招请沙门优陀夷明日来受供食。」「唯然，大姊！」青年应诺伊罗越奢利族出身之婆罗门女，来诣尊者优陀夷住处，语尊者曰：「尊优陀夷！吾等之师伊罗越奢利族出身之婆罗门女，请明日应诺供食。」尊者优陀夷默然许诺。

一四 于是，尊者优陀夷其夜过后，晨早着内衣，持钵、衣，入伊罗越奢利族出身之婆罗门女处，坐于所设之座。

一五 时，伊罗越奢利族出身之婆罗门女，以胜味之硬软食物，亲手供养尊者优陀夷至饱满。

一六 伊罗越奢利族出身之婆罗门女，知尊者优陀夷取食终了，手已离钵，则脱履露头坐低座，而白尊者优陀夷曰：「大德！何物之所存，阿罗汉说苦乐耶？何物之不存，阿罗汉不说苦乐耶？」

IV,124.一七 「姊妹！眼之所存，阿罗汉说苦乐，眼之不存，阿罗汉不说苦乐。其之所存……鼻之所存……舌之所存……身之所存……意之所存，阿罗汉说苦乐，意之不存，阿罗汉不说苦乐。」

一八 如是言已。伊罗越奢利婆罗门女自尊者优陀夷曰：「奇哉！大德！奇哉！大德！尊者优陀夷恰如使倒者起，覆者显露，迷路者语示以道，黑闇中举油灯，使「有眼者得见，」如是尊优陀夷以种种方法，说法使明晓。尊者优陀夷！于此吾当归依彼世尊，归依法及比丘僧，惟愿尊者优陀夷容纳吾自今日起，终生归依为信女。」

居士品第三[终]

其摄颂曰：

毘舍离伐地，

以及那兰陀，

与婆罗陀闍，

须那瞿师罗，

及诃梨陀迦，

那拘罗之父，

乃至鲁酰遮，

毘纽迦旃延，

与婆罗门尼。

第四 提婆陀诃品

S.35.134.提婆陀诃

《杂阿含253经》

一 尔时，世尊住释迦国名为提婆陀诃之释迦族村。

IV,125.二 于此，世尊呼诸比丘曰：「诸比丘！余未言，所有之比丘于六触处要作不放逸，且诸比丘！余亦未言所有之比丘于六触处不须作不放逸。

三 诸比丘！彼等比丘乃漏尽之阿罗汉，梵行已立、所作已办、重担已舍、自利已达，尽于生有之缠结，完全已证解脱者。诸比丘！此等之比丘，余不须言于六触处作不放逸。何以故？

四 彼等之已成不放逸，彼等已能不再放逸。

五 诸比丘！彼等有学之比丘，未达所愿，以求无上安稳(涅槃)而住者，诸比丘！此等之比丘于六触处，余言要作不放逸。何以故？

六 诸比丘！眼所识之色，有快意，有不快意，此等快、不快之色，以触彼心，触而不存着于此。因心无执着，则起精进无动，不失正念现前，身体轻安而无狂躁，心住于定，集中于一顶点。诸比丘！余实言观此不放逸之果，此等比丘于六触处要作不放逸。

七~一一 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法，有快意亦有不快意，此等快与不快之法，以触彼等之心，触而不存着于此。因无执着于心，则起精进无动，不失正念现前，身体经安无狂躁，心住于定，集中于一点。诸比丘！余实言观此不放逸之果，此等比丘于六触处要作不放逸」。

IV,126.

S.35.135.执着

《杂阿含210经》

※ 二 「诸比丘！此是汝等之利得，汝等之善利。诸比丘！汝等为得住梵行之好机。

三 诸比丘！余见名为六触处所属之地狱。于此凡以眼见色，仅见不乐之色，不见乐色；仅见不可爱之色，不见可爱之色；仅见不喜之色，不见可喜之色。凡以耳闻声……凡以鼻嗅香……凡以舌味味……凡以身触触……凡以意识法，唯识不乐之法，不识乐法；唯识不可爱之法，不识可爱之法；唯识不可喜之法，不识可喜之法。诸比丘！此乃汝等之利得，汝等之善利。诸比丘！汝等为得住梵行之好机。

四 诸比丘！余见名为六触处所属之天。于此，凡以眼见色，唯见乐色，不见不乐色；唯见可爱之色，不见不可爱之色；唯见可喜之色，不见不可喜之色。凡以耳闻声……凡以鼻嗅香……凡以舌味味……凡以身触触……凡以意识法，唯识乐法，不识不乐法；唯识可爱之法，不识不可爱之法；唯识可喜之法，不识不可喜之法。诸比丘！此乃汝等之利得，汝等之善利。诸比丘！汝等为得住梵行之好机。」

S.35.136.不执着

《杂阿含210、308经》

IV,127.二 「诸比丘！诸天及世人乃以色为游园，为色所刺激，因色之变坏、离背、灭尽，诸比丘！诸天及世人乃住于苦。以声为游园……以香为游园……以味为游园……以触为游园……以法为游园，为法所刺激，因法之变坏、离背、灭尽，诸比丘！诸天世人乃住于苦。

三 诸比丘！如来、应供者、正等觉者，如实知色之生起与灭没，甘味、患难与出离，不以色为游园，不为色所刺激，因色之变坏、离背、灭尽，诸比丘！如来住于安住。」

四 世尊如是宣说，善逝如是说已，师更言于此曰：

(一)「色、声、香、味、触与一切之法，谓可乐可爱又可意，乃有限者。

(二)此等于人天世界以为安乐，此等之所灭，此乃彼等之思苦。

(三)己身灭尽，于圣者虽见为乐，但一切世间之所见，则反于此。

(四)为他(愚者)言乐，而圣者于此则言苦；在他言苦，圣者则知此为乐。

(五)触之法难知，无智者乃惑此，为烦恼所覆者则黑闇，不见者则有盲冥。

IV,128. (六)善人开涅槃之道，知见之人，于此有光明，熟于大法[52]之人，则知近于此。

(七)为生有之欲所服者，随行于生有之流者，入于魔王之领域者，则不知此法。

(八)除圣者，谁正知涅槃之道，善知此道而漏尽之人，乃入于般涅槃。

五 诸比丘！诸天及世人以色为游园，为色所刺激，因色之变坏、离背、灭尽，诸比丘！诸天世人乃住于苦。以声……以香……以味……以触……以法……[53]

六 诸比丘！如来、应供者、正等觉者为……[54]」

注1 此八偈和Sn.759-765几乎同样，唯此一句二三言不同，故变成相反之意义，即于此成

为santikena vijananti mahadhamma-kovida于Sn.为santikena vijananti maga

dhammass’akovida可以取为「不熟」[如]兽之徒，不知近涅槃。

2 以下同上之三节。

3 以下同上之三节。

S.35.137.恶意者(1)

《杂阿含274经》，S.22.33. S.35.101-102

※ 二 「诸比丘！凡非汝等之有者，皆当放舍，能放舍者，乃为汝等之利得安乐。诸比丘！何物为非汝等之所有？

IV,129.三~八 诸比丘！眼非汝等之所有，当放舍，能放舍者，乃为汝等得利益安乐。耳……鼻……舌……身……意非汝等之所有，当放舍，能放舍者，乃为汝等得利益安乐。

九 诸比丘！譬如于此祇陀林，人人对于草薪枝叶，或运走，或燃烧，或各随所好而处理。」人人将「吾等」或运去，或燃烧，或各随所好而予处理。「汝等有如是之思否？」「大德！不也。」「何以故？」「大德！此非我，此非我之所属。」

一○ 「如是，诸比丘！汝等之眼，此非汝等之所有，当放舍，汝等由于舍此者，乃为利益安乐。耳是……鼻是……舌是……身是……意是非汝等之所有，当放舍，汝等由于舍此者，乃为利益安乐。声是……香是……味是……触是……法是……。」

S.35.138.恶意者(2)

《杂阿含274经》，S.22.33. S.35.101-102.

※ 二 「诸比丘！凡非汝等之所有者，当予放舍，因汝等之弃舍，此为汝等之利益安乐。诸比丘！何者为非汝等之所有？

三~八 诸比丘！色非汝等之所有，当放舍，因汝等之放舍，乃为利益安乐。声是……香是……味是……触是……法是非汝等之所有，当放舍，因汝等之放舍，此为利益安乐。

九 诸比丘！譬如于此祇陀林……[55]

一○ 如是诸比丘！色非汝等之所有，当放舍，因汝等之放舍，乃为利益安乐。声是……香是……味是……触是……法是……。」

注1 参照一三七经之第九节。

S.35.139.内因(一)

《杂阿含11-12、248经》

※ 三 「诸比丘！眼是无常。眼生起之因、缘者，此亦是无常。诸比丘！依无常所生之眼，如何有常住？

IV,130.四~八 诸比丘！耳是……鼻是……舌是……身是……意是无常，意生起之因、缘者，亦是无常。诸比丘！依无常所生之意，如何有常住？

九 诸比丘！如是见之，有闻圣弟子厌嫌[56]于眼……更如是证知：不再生来。」

注1 同一经之第九节。

S.35.140.内因(二)

※ 三 「诸比丘！眼是苦。眼生起之因、缘者，亦是苦。诸比丘！依苦所生之眼，如何有乐？

四~八 诸比丘！耳是……鼻是……舌是……身是……意是苦，意生起之因、缘者，亦是苦。诸比丘！依苦所生之法，如何有乐？

九 诸比丘！如是见之，有闻圣弟子厌嫌[57]于色……更如是证知：不再生来。」

注1 同一经之第九节。

S.35.141.内因(三)

※ 三 「诸比丘！眼是无我。眼生起之因、缘者，亦是无我。诸比丘！依无我所生之眼，如何有我？

IV,131.四~八 诸比丘！耳是……鼻是……舌是……身是……意是无我。意生起之因、缘者，亦是无我。诸比丘！依无我所生之意，如何有我？

九 诸比丘！如是见之，有闻圣弟子厌嫌[58]于眼……更如是证知：不再生来。」

注1 见一经之九节。

S.35.142.外因(一)

※ 三 「诸比丘！色是无常，色生起之因、缘者，亦是无常。诸比丘！依无常所生之色，如何有常？

四~八 诸比丘！声是……香是……味是……触是……法是无常。法生起之因、缘者，亦是无常。诸比丘！依无常所生之法，如何有常？

九 诸比丘！如是见之，有闻圣弟子厌嫌[59]1于色……更如是证知：不再生来。」

注1 见一经之九节。

S.35.143.外因(二)

※ 三 「诸比丘！色是苦，色生起之因缘者，亦是苦。诸比丘！依苦所生之色，如何有乐？

四～八 诸比丘！声是……香是……味是……触是……法是苦，法生起之因、缘者，亦是苦。诸比丘！依苦所生之法，如何有乐？

九 诸比丘！如是见之，有闻圣弟子厌嫌1于色……更如是证知：不再生来。」

注1 见一经之九节。

S.35.144.外因(三)

※ 三 「诸比丘！色是无我。色生起之因、缘者，亦是无我。诸比丘！依无我所生之色，如何有我？

四～八 诸比丘！声是……香是……味是……触是……法是无我。法生起之因、缘者，亦是无我。诸比丘！依无我所生之法，如何有我？

IV,132.九 诸比丘！如是见之，有闻圣弟子厌嫌[60]于色……更如是证知：不再生来。」

提婆陀诃品第四[终]

此摄颂：

以提婆陀诃，

执着不执着，

恶意者有二，

依因而有三，

乃至内外二。

注1 见一经之九节。

第五 新旧品

S.35.145.业

※ 二 「诸比丘！余说新旧之业，业之灭尽，以达业灭尽之道。且谛听，当善思惟，余将宣说。

三 诸比丘！以何者为旧业？眼是所作为、所思念、所感觉之旧业之所成。耳……鼻……舌……身……意是所作为、所思念、所感觉之旧业之所成。诸比丘！此称之旧业。

四 诸比丘！以何为新业？诸比丘！于如何之业，如今于身、于语、于意所作者，诸比丘！此称为新业。

IV,133.五 诸比丘！何者是业之灭尽？诸比丘！凡任何由身业、语业、意业之灭尽而触解脱者，诸比丘！此即称为业之灭尽。

六 诸比丘！以何者为达业灭尽之道！此乃八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定是。诸比丘！此者称为达业灭尽之道。

七 如是，诸比丘！我为汝等说旧业、说新业、说业之灭尽、说达业灭尽之道。

八 诸比丘！凡求利益，具有慈悲之师，而为弟子垂慈悲者，我为汝等已作毕。

九 诸比丘！当于此等之树下，或于此等之空屋行禅思，诸比丘！不为放逸，后日即无所悔。此乃我为汝等之教诫。」

S.35.146.有验(一)

《杂阿含219-220经》

※ 二 「诸比丘！我为汝等说涅槃(成就)有验之道，且谛听，当善思惟，我即说之。诸比丘！何者为涅槃(成就)有验之道？

三 诸比丘！于此，有比丘见眼是无常，见色是无常，见眼识是无常，见眼触是无常，见凡缘眼触所生之受，或乐、或苦、或非苦非乐，亦皆是无常。

IV,134.四~八 耳是……鼻是……舌是……身是……意是无常。见法是无常，见意识是无常，见意触是无常，见凡缘意触所生之受，或乐、或苦、或非苦非乐，亦皆无常。

九 诸比丘！此即彼达涅槃(成就)之道。」

S.35.147.有验(二)

《杂阿含219-220经》

※ 二 「诸比丘！我为汝等说涅槃(成就)有验之道，且谛听……诸比丘！以何者为达涅槃(成就)有验之道耶？

三 诸比丘！于此，有比丘见眼是苦，见色是苦，见眼识是苦。见眼触是苦，凡见缘眼触所生之受，或乐、或苦、或非苦非乐，此亦皆苦。

四~八 见耳是……鼻是……舌是……身是……见意是无常，见法是无常，见意是无常，见意触是无常。凡缘意触所生之受，或乐、或苦、或非苦非乐，见此亦皆是无常。

九 诸比丘！此即彼达涅槃(成就)有验之道。」

S.35.148.有验(三)

《杂阿含219-220经》

※ 二 「诸比丘！我为汝等说涅槃(成就)有验之道，且谛听……诸比丘！以何者为涅槃(成就)有验之道耶？

三 诸比丘！于此，有比丘见眼是无我，见色是无我，见眼识是无我，见眼触是无

IV,135. 我，凡见缘眼触所生之受，或乐、或苦、或非苦非乐，亦是无我。

四~八 耳……鼻……舌……身……意……

九 诸比丘！此即彼涅槃(成就)有验之道。」

S.35.149.有验(四)

《杂阿含219-220经》

※ 二 「诸比丘！我为汝等说涅槃(成就)有验之道，且谛听……诸比丘！以何为涅槃(成就)有验之道？

三 诸比丘[61]！汝等如何思惟于此：眼是常住耶？抑无常耶？」「大德！此是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「大德！非是。」「色是常住耶？抑无常耶？」「大德！是无常。」「眼识是……眼触是……凡缘眼触所生之受，或乐、或苦、或非苦非乐，亦是常住耶？抑无当耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、是苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「大德！非是。」

四~八 耳是……鼻是……舌是……身是……意是……

IV,136.九 「诸比丘！如是见之，有闻圣弟子厌嫌于眼，厌嫌于色，厌嫌于眼识，亦厌嫌于眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦厌嫌此。因厌嫌而离欲……证知：不为如是再生。

一○ 诸比丘！此即彼达涅槃(成就)之道。」

注1 以下参照三二经

S.35.150.内住

《杂阿含235经》

※ 三 「诸比丘！当修此无内住、无师范之梵行。

四 诸比丘！住于有内住、有师范[62]之比丘，是苦而不安稳，住于无内住、无师范之比丘，是安稳于安乐。

五 诸比丘！住于有内住、有师范之比丘，如何为苦而不安稳耶？

六 诸比丘！于此有比丘，以眼见色、有忆念、有志望，为结缚之缘，于彼起诸恶不善法，此等住彼之内心：「于彼之内心，住于诸恶不善之法，」因此称为内住。此等亦轨示于彼：「诸恶不善之法、轨示于彼，」因此称为有师范。

IV,137.七~一一 诸比丘！复次有比丘，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法而有忆念、有志望，为结缚之缘，彼起诸恶不善法，此等住彼之内心：「彼之内心、住诸恶不善法，」因此称为内住。此等亦轨示于彼；「诸恶不善法、轨示于彼，」因此称为有师范。

一二 诸比丘！如是，住于有内住、有师范之比丘，是苦不安稳。

一三 诸比丘！如何是住于无内住、无师范之比丘，是安稳于安乐耶？

一四 诸比丘！于此有比丘，以眼见色，有忆念、有志望，结缚为缘之诸恶不善法，于彼不起，此等不住于彼之内心：「彼之内心，不住诸恶不善法，」因此彼称为无内住。此等亦不轨示于彼：「诸恶不善之法，不轨示于彼，」因此彼称为无师范。

一五~一九 诸比丘！复次，有比丘以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，有忆念、有希望，结缚为缘之诸恶不善法于彼不起，此等不住于彼之内心：「彼之内心，不住诸恶不善之法，」因此称为无内住。此等亦不轨示于彼：「诸恶不善之法，不轨示于彼，」因此称为无师范。

二○ 诸比丘！如是，住于无内住、无师范之比丘，安稳于安乐。诸比丘！修[63]此无内住、无师范之梵行。

IV,138. 二一 诸比丘！住于有内住、有师范之比丘，是苦而不安稳者。住于无内住、无师范之比丘，安稳于安乐。」

注1 有内住、有师范，于注解，注为有内住之烦恼，有规范行之烦恼。于《杂阿含经》卷八之四○、四一两经，译为「有近住弟子、有师」，无内住、无师范之意，应随此而解。意义于六节以下即明白。内住弟子及师范之有无，以通诸恶不善法有无之意。

2 本经三节vussati有(修)，此二○节有(称)vuccati。虽认为那一个都可以，后者较佳，即「此称为无内住、无师范之梵行。」

S.35.151.何功德

※ 三 「诸比丘！若外道徧行者等，如是问于汝等：「诸朋友！于沙门瞿昙之处修梵行，有何功德耶？」诸比丘！彼如是问汝等，应如是释答此外道徧行者。

四 「朋友等！为苦之了知，于世尊之处修梵行。」

五 然而诸比丘！若外道徧行者之徒，如是以问汝等：「为苦之了知，于沙门瞿昙处修梵行。其苦者为何耶？」彼若如是问者，诸比丘！对如是之问汝等，应如是释答此外道徧行者等。

六~一一 「朋友等！眼是苦，为知此苦，于世尊之处修梵行。色是苦，为知此苦，于世尊之处修梵行。眼触1[64]是苦，为知此苦，于世尊之处修梵行。……缘意触所生之受，或乐、或苦、或非苦非乐，亦是苦也。为了知此苦，而于世尊之处修梵行。

一二 朋友等！为了知此苦，而于世尊之处修梵行。其苦即此。」

一三 诸比丘！彼如是问汝等，应如是释答此外道徧行者等。」

注1 于此落失眼识一条。

S.35.152.有因由耶？

IV,139.※ 三 「诸比丘！有依因由[65]之比丘，不依信，不依爱好，不依传闻，不依因由之论辩，不依乐着于推理玄想，证知：「生已尽、梵行已修、所作已办、不为如是再生。」如是因由对他释答耶？」

四 「大德！我等之法，当以世尊为根本……」

五 「诸比丘！有因由、依因由之比丘，不依信，不依爱好，不依传闻，不依理由之论辩，不依乐着于推理玄想，以「生已尽……不来生。」对他作如是释答。

六 诸比丘！有依因由之比丘，不依信用，不依爱好，不依传闻，不依理由之论辩，不依乐着于推理玄想，而以「生已尽……不再来生。」如是向他作释答，其因由者何耶？

七 诸比丘！于此有比丘，以眼见色，或内有贪、瞋、痴，知：「我内有贪、瞋、痴；」或内无贪、瞋、痴，知：「我内无贪、瞋、痴。」诸比丘！比丘以眼见色，或内有贪、瞋、痴，知：「我内有贪、瞋、痴；」或内无贪、瞋、痴，知：「我内无贪、瞋、痴。」诸比丘！此等之诸法，或依信而知耶？或依爱好而知耶？或依传闻而知耶？或依因由之论辩而知耶？或依乐着于推理玄想而知耶？」「大德！不然，依此等之任何亦不得知。」「诸比丘！此等之诸法，非依智慧可知见耶？」「大德！诚然。」「诸比丘！此乃其因由，依此因由之比丘，不依信用，不依爱好，不依传闻、不依理由之论辩，不依乐着于推理玄想，以「生已尽……不再来生。」如是释答于他。

IV,140.八~一二 诸比丘！复次有比丘，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，或于内有贪、瞋、痴，知：「我内有贪、瞋、痴；」或内无贪、瞋、痴，知：「我内无贪、瞋、痴。」诸比丘！比丘以意识法，或于内有贪、瞋、痴，知：「我内有贪、瞋、痴；」或内无贪、瞋、痴，知；「我内无贪、瞋、痴。」诸比丘！此等之诸法，或依信而知耶？或依爱好而知耶？或依传闻而知耶？或依理由之论辩而知耶？或依乐着于推理玄想而知耶？」「大德！不然，依此等之任何亦不得知。」「诸比丘！此等诸法非依智慧可知见耶？」「大德！诚然。」

一三 「诸比丘！此为其因由，依此因由之比丘，不依信用，不依爱好，不依传闻，不依理由之论辩，不依乐着于推理玄想，以「生已尽……不再生来。」如是释答于他。」

注1 pariyaya一般译为「方便」，此英译为method，余依注释karana译为因由。

S.35.153.诸根

※ 二 尔时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊曰：「大德！所称：「诸根具足，诸根具足者。」大德！几何为诸根之具足耶？」

四 「比丘于眼根若见生起、坏灭而住，则厌嫌于眼根，于耳根……于鼻根……于舌根……于身根……于意根若见生起、坏灭而住者，则厌嫌于意根，因厌嫌而离欲……于得脱，有得脱之智慧，证知：生已尽、梵行已住、所作已办、不为如是再生。

五 比丘！以上为诸根具足也。」

IV,141.

S.35.154.说法者

《杂阿含28、288、363经》，cf. S.22.116

※ 二 尔时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊曰：「大德！所称：「说法者，说法者。」大德！如何为说法者耶？」

四 「比丘若为眼之厌嫌、为离欲、为灭尽而说法者，此足以称为说法比丘。比丘若为眼之厌嫌、为离欲、为灭尽而履行者，此足以称为法随法行之比丘。比丘若依眼之厌嫌、依离欲、依灭尽，无取着得解脱者，此足以称达现法涅槃之比丘。

五~九 比丘若为耳之厌嫌……鼻之……舌之……身之……意之离欲、为灭尽而说法者，此足以称为说法比丘。比丘若为意之厌嫌、为离欲、为灭尽而行者，此足以称为法随法行之比丘。比丘若依意之厌嫌、依离欲、依灭尽，无取着而得解脱者，此足以称为达现法涅槃之比丘。」

新旧品第五[终]

此摄颂：

业四之有验，

无住何功德，

有因由诸根，

以依说法者，

此等称为十。

此品之摄颂：

安稳者世间，

居士提婆诃，

此依于新旧，

谓第三五十。

IV,142.

第四 五十[经]品

第一 喜悦消尽品

S.35.155.喜悦消尽品(一)

《杂阿含188-189经》

※ 三 「诸比丘！比丘以无常之眼，见是无常，此始为正见。由正照观而厌嫌，由悦喜之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽则称为心之善解脱。

四~八 诸比丘！比丘以见耳为无常……以见鼻……以见舌……以见身……以见意为无常，此为正见。由正照观而厌嫌，由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。」

S.35.156.喜悦消患(二)

《杂阿含188经》，cf. S.35.179-181.、185.

※ 三 「诸比丘！比丘以无常之色，见为无常，此为正见。由正照观而厌嫌，由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽则称为心善解脱。

四~八 诸比丘！比丘以无常之声……香……味……触……法，见为无常，此为正见。由正照观而厌嫌，由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。」

S.35.157.喜悦消尽(三)

《杂阿含190经》

※ 三 「诸比丘！于眼当正思惟，亦须如实认识眼之无常。诸比丘！于眼当正思惟，如实认识眼是无常之比丘，厌嫌于眼，由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦消尽，由喜悦染欲之消尽，当则称为心善解脱。

IV,143. 四~八 诸比丘！于耳当正思惟……于鼻……于舌……于身……于意当正思惟，亦须如实认识意之无常。诸比丘！于意当正思惟，如实认识意无常之比丘，厌嫌于意。由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。」

S.35.158.喜悦消尽(四)

《杂阿含190经》

※ 三 「诸比丘！于色当正思惟，亦须如实认识色之无常。于色当正思惟，如实认识色无常之比丘，厌嫌于色。由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。

四~八 诸比丘！于声当正思惟……于香……于味……于触……于法当正思惟，如实认识法无常之比丘，厌嫌于法。由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。」

S.35.159.耆婆菴罗林(一)

《杂阿含207经》，S.35.99

一 尔时，世尊住王舍城外之耆婆菴罗林。

二 于此，世尊言诸比丘曰：「诸比丘！」…….

IV,144.三 「诸比丘！须修定。诸比丘！获得定之比丘，显现于如实。何者为显现于如实耶？

四 「眼是无常」是如实显现，「色是无常」是如实显现，「眼识是无常」是如实显现，「眼触是无常」是如实显现，「凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦是无常」是如实显现。

五~九 「耳是无常」是如实显现……鼻是……舌是……身是……意是无常」是如实显现，「法是无常」是如实显现，「意识是无常」是如实显现，「意触是无常」是如实显现，「凡依缘意触所生之受，或乐、或苦、或非苦非乐，亦是无常」是如实显现。

一○ 诸比丘！须修定！得定之比丘是如实显现。」

S.35.160.耆婆菴罗林(二)

《杂阿含206经》

一 尔时，世尊住王舍城[外之]耆婆菴罗林。

二 于此，世尊言诸比丘曰：「诸比丘！」……

三 「诸比丘！应将心专致于寂想。诸比丘！入于寂想之比丘如实显现。

S.35.160./ IV,144. “Samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave bhikkhuno yathābhūtaṃ okkhāyati. (诸比丘！应修习三摩地。诸比丘！已安定(Samāhita＜samādahati‘完全放置’的过去分词)之比丘如实显现。) 显现(okkhāyati)即明显化、成为衆所周知(paññāyati pākaṭaṃ hoti.( S.A. CSCD pg. 3.0048)何者为如实显现耶？

IV,145四~九 「眼是无常」是如实显现，「耳是无常」是如实显现……「鼻是……舌是……身是…「意是无常」是如实显现……「凡缘此意触所生之受，或乐、或苦、或非.苦非乐，亦无常」是如实显现。

一○ 诸比丘！应将心专致于寂想，入于寂想之比丘是如实显现。」

S.35.161.拘瑟他迦(一)

※ 二 其时，尊者摩诃拘瑟他迦来诣世尊住处：

三 坐于一面之尊者摩诃拘瑟他迦，白世尊曰：「大德！愿世尊为我略说示法要，我闻世尊之此法，则独自远离其他，以不放逸，专心精进而住。」「拘瑟他迦！凡是无常者，汝[66]对此应舍欲。拘瑟他迦！何者为无常耶？

四 拘瑟他迦！眼是无常，汝对此应舍欲。色是无常，汝对此应舍欲。眼识是无常，汝对此应舍欲。眼触是无常，汝对此应舍欲。缘此眼触所生之受，或乐、或苦、或非苦非乐，亦是无常，汝对此应舍欲。

五~九 拘瑟他迦！耳是无常……鼻是……舌是……身是……意是无常，汝对此应舍欲。法是无常，汝对此应舍欲。意识是无常，汝对此应舍欲。意触是无常，汝对此应舍欲。凡依缘此意触所生之受，或乐、或苦、或非苦非乐，亦是无常，汝对此应舍欲。

一○ 拘瑟他迦！凡是无常者，汝对此应舍欲。」

注1 于此可译为应舍汝之欲。

IV,146.

S.35.162.拘瑟他迦(二)

※ 二~三 尔时，尊者拘瑟他迦……专心精进而住。」「拘瑟他迦！凡苦者，汝对此应舍欲。拘瑟他迦！何者是苦耶？

四 拘瑟他迦！眼是苦，汝对此应舍欲。色是苦，汝对此应舍欲。眼识是苦，汝对此应舍欲。眼触是苦，汝对此应舍欲。凡依缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦是苦。

五~九 拘瑟他迦！耳是苦……鼻是……舌是……身是……意是……意触是……凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦是苦。汝对此应舍欲。」

一○ 拘瑟他迦！凡是苦者，汝对此应舍欲。」

S.35.163.拘瑟他迦(三)

※ 二~三 尔时，尊者拘瑟他迦……专心精进而住。」「拘瑟他迦！凡无我者，汝对此应舍欲。拘瑟他迦！何者是无我耶？

四 拘瑟他迦！眼是无我，汝对此应舍欲。色是无我，汝对此应舍欲。眼识是无我，汝对此应舍欲。眼触是无我，汝对此应舍欲。凡依缘此眼触所生之受，或乐、或苦、或非苦非乐，亦是无我，汝对此应舍欲。

IV,147.五~九 拘瑟他迦！耳是无我……鼻是……舌是……身是……意是……意触是……凡依缘此意触所生之受，或乐、或苦、或非苦非乐，亦是无我。汝对此应舍欲。

一○ 拘瑟他迦！凡是无我者，汝对此应舍欲。」

S.35.164.邪见

※ 二 时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊曰：「大德！如何知、如何见者，得舍弃邪见耶？」

四~九 「比丘！知、见眼是无常者，得舍弃邪见。知、见色是无常者，得舍弃邪见。知、见眼识是无常者，得舍弃邪见。知、见眼触是无常者，得舍弃邪见……耳……鼻……舌……身……意……凡依缘此意触所生之受，或乐、或苦、或非苦非乐，亦知、见是无常者，得舍弃邪见。

一○ 比丘！如是知、如是见者，得舍弃邪见。」

S.35.165.己身见

《杂阿含202经》

※ 二~三 ……白曰：「大德！如何知、如何见者，得舍弃己身见耶？」

四~九 「比丘！以知、见眼是苦者，得舍弃己身见。知、见色是苦者，得舍弃己身见。知、见眼识是苦者，得舍弃己身见。以知、见眼触是苦者，得舍弃己身见。凡依缘此眼触所生之受，或乐、或苦、或非苦非乐，亦知、见是苦者，得舍弃己身见。以耳……以鼻……以舌……以身……以意……凡依缘意触所生之受，或乐、或苦、或非苦非乐，亦知、见是苦者，得舍弃己身见。

一○ 比丘！如是知、如是见者，得舍弃己身见。」

IV,148.

S.35.166.我

《杂阿含202经》

※ 二~三 ……白言：「大德！如何知、如何见者，得舍弃我随见耶？」

四~九 「比丘！以知、见眼是无我者，得舍弃我随见，以知、见色是无我者，得舍弃我随见，以知、见眼识是无我者，得舍弃我随见，以知、见眼触是无我者，得舍弃我随见，凡以眼触为缘所生之受，或乐、或苦、或非苦非乐，亦知、见是无我者，得舍弃我随见。以耳……以鼻……以舌……以身……以意……凡依缘意识所生之受，或乐、或苦、或非苦非乐，亦知、见是无我者，得舍弃我随见。

一○ 比丘！如是知、如是见者，得舍弃我随见。」

消尽喜悦品第一[终]

此摄颂：

悦喜消尽有四经，

耆婆菴罗林二经，

拘瑟他迦有三经，

次邪己身我随见。

第二 六十乃至广说[品]1

S.35.167.欲念(一八经)(一)

※ 三 「诸比丘！凡无常者，汝等对此应舍欲念。诸比丘！何者为无常耶？

IV,149. 四~九 诸比丘！眼是无常，汝等对此应舍欲贪，耳是……鼻是……舌是……身是……意是无常，汝等对此应舍欲念。

一○ 诸比丘！凡无常者，汝等对此应舍欲念。」

注1 Peyyala依「翻释名义大集」译为乃至广说。

S.35.第二 欲念(二)

※ 三 「诸比丘！凡无常者，汝等对此应舍染心。诸比丘！何者为无常耶？

四~九 诸比丘！眼是无常，汝等对此应舍染心。耳是……鼻是……舌是……身是……意是无常。汝等对此应舍染心。

一○ 诸比丘！凡无常者，汝等对此应舍染心。」

S.35.第三欲念(三)

※ 三 「诸比丘！凡无常者，汝等对此应欲染。诸比丘！何者为无常耶？

四~九 诸比丘！眼是无常，汝等对此应欲染。耳是……鼻是……舌是……身是……意是无常，汝等对此应舍欲染。

一○ 比丘等！凡无常者，汝等对此应舍欲染。」

S.35.168.第四、五、六 欲念(四、五、六)

※ 三 「诸比丘！凡苦者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者为苦耶？

四~九 诸比丘！眼是苦，汝等对此应舍欲，应舍欲贪，应舍贪。耳是……鼻是……舌是……身是……意是苦，汝等对此应舍欲，应舍贪，应舍欲贪。

150 一○ 诸比丘！凡苦者，汝等对此应舍欲，应舍贪，应舍欲贪。」

S.35.169.第七、八、九 欲念(七、八、九)

※ 三 「诸比丘！凡无我者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者是无我耶？

四~九 诸比丘！眼是无我，汝等对此应舍欲，应舍贪，应舍欲贪。耳是……鼻是……舌是……身是……意是无我，汝等对此应舍欲，应舍贪，应舍欲贪。

一○ 诸比丘！凡无我者，汝等对此应舍欲，应舍贪，应舍欲贪。」

S.35.170.第十、十一、十二 欲念(一○、一一、一二)

※ 三 「诸比丘！凡无常者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者是无常耶？

四~九 「诸比丘！色是无常，汝等此应舍欲，应舍贪，应舍欲贪。声是……香是……味是……触是……法是无常，汝等对此应舍欲，应舍贪，应舍欲贪。

一○ 诸比丘！凡无常者，汝等对此应舍欲，应舍贪，应舍欲贪。」

S.35.171.第十三、十四、十五 欲念(一三、一四、一五)

※ 三 「诸比丘！凡苦者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者是苦耶？

四~九 诸比丘！色是苦，汝等对此应舍欲，应舍贪，应舍欲贪。声是……香是……味是……触是……法是苦，汝等对此应舍欲，应舍贪，应舍欲贪。

一○ 诸比丘！凡苦者，汝等对此应舍欲，应舍贪，应舍欲贪。」

IV,151.

S.35.172.第十六、十七、十八 欲念(一六、一七、一八)

※ 三 「诸比丘！凡无我者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者是无我耶？

四~九 诸比丘！色是无我，汝等对此应舍欲，应舍贪，应舍欲贪。声是……香是……味是……触是……法是无我，汝等对此应舍欲，应舍贪，应舍欲贪。

一○ 诸比丘！凡无我者，汝等对此应舍欲，应舍贪，应舍欲贪。」

S.35.173.过去(九经)(一)

《杂阿含8经》

※ 三~九 「诸比丘！过去之眼是无常，过去之耳、鼻、舌、身、意是无常。

一○ 诸比丘！如是观之，有闻圣弟子厌嫌于耳、厌嫌于鼻、厌嫌于舌、厌嫌于身、厌嫌于意，由厌嫌而离欲，由离欲而得解脱，于解脱「我得解脱」智生。证知：生已尽、梵行已立、应作已作、不为如是再生。」

第廿 过去(二)

《杂阿含8经》

※ 三~八 「诸比丘！未来之眼是无常，未来之耳、鼻、舌、身、意是无常。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

第廿一 过去(三)

《杂阿含8经》

※ 三~八 「诸比丘！现在之眼是无常，现在之耳、鼻、舌、身、意是无常。

九 诸比丘！如是观之，有闻圣弟子……证知……不为如是再生。」

IV,152.

S.35.174.第廿三~廿四 过去(四~六)

《杂阿含8经》，cf. 《杂阿含79经》

※ 三~八 「诸比丘！过去、未来、现在之眼是苦，过去、未来、现在之耳、鼻、舌、身、意是苦。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.175.第廿五~廿七 过去(七~九)

《杂阿含8经》，cf. 《杂阿含79经》

※ 三~八 「诸比丘！过去、未来、现在之眼是无我。过去、未来、现在之耳、鼻、舌、身、意是无我。

九 诸比丘！如是观之，有闻弟子……证知……更不为如是再生。」

S.35.176.第廿八~卅0 过去(一○~一二)

※ 三~八 「诸比丘！过去、未来、现在之色是无常，过去、未来、现在之声、香、味、触、法为无常。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.177.第卅一~卅二 过去(一三~一五)

※ 三~八 「诸比丘！过去、未来、现在之色是苦，过去、未来、现在之声、香、味、触、法是苦。

九 诸比丘！如是观之，有闻圣弟子……证知……不为如是再生。」

S.35.178.第卅四~卅六 过去(一六~一八)

※ 三~八 「诸比丘！过去、未来、现在之色是无我，过去、未来、现在之声、香、味、触、法是无我。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.179.第卅七 凡无常者(一八经)(一)

《杂阿含188-189经》

IV,153.※ 三~八 「诸比丘！过去之眼是无常。凡无常者，是苦。凡苦者，是无我。凡无我

者是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去之耳、鼻、舌、身、意是无常。凡无常者，是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

第卅八 凡无常者(二)

《杂阿含188-189经》

※ 三~八 「诸比丘！未来之眼是无常。凡无常者，是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。未来之耳、鼻、舌、身、意是无常。凡无常者，是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

第卅九 凡无常者(三)

《杂阿含188-189经》

※ 三~八 「诸比丘！现在之眼是无常。凡无常者，是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。现在之耳、鼻、舌、身、意是无常。凡是无常者，是苦。凡是苦者，是无我。凡是无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

IV,154.

S.35.180.第四十~四十二 凡无常者(四~六)

※ 三~八 「诸比丘！过去、未来、现在之眼是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之耳、鼻、舌、身、意是苦。凡苦者，是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.181.第四十三~四十五 凡无常者(七~九)

※ 三~八 「诸比丘！过去、未来、现在之眼是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之耳、鼻、舌、身、意是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.182.第四十六~四十八 凡无常者(一○~一二)

《杂阿含9、79经》

※ 三~八 「诸比丘！过去、未来、现在之色是无常；凡无常者，是苦，凡苦者，是无我；凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之声、香、味、触、法是无常；凡无常者，是苦；凡苦者，是无我；凡无我者，是「此非我所，非我，非我之我。」应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子，证知……更不为如是再生。」

IV,155.

S.35.183.第四十九~五十一 凡无我者(一三~一五)

※ 三～八 「诸比丘！过去、未来、现在之色是苦，凡苦者，是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之声、香、味、触、法是苦，凡苦者，是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子，证知……更不为如是再生。」

S.35.184.第五十二~五十四 凡无我者(一六~一八)

※ 三~八 「诸比丘！过去、未来、现在之色是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之声、香、味、触、法是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子、证知……更不为如是再生。」

S.35.185.第五十五 内(三经)(一)

《杂阿含188-189经》

※ 三~八 「诸比丘！眼是无常，耳、鼻、舌、身、意是无常。

九 如是观之有闻圣弟子，证知……。」

第五十六 内(二)

《杂阿含188-189经》

※ 三~八 「诸比丘！眼是苦：耳、鼻、舌、身、意是苦。

九 如是观之有闻圣弟子，证知……。」

IV,156.

第五十七 内(三)

《杂阿含188-189经》

※ 三~八 「诸比丘！眼是无我，耳、鼻、舌、身、意是无我。

九 如是观之有闻圣弟子，证知……。」

S.35.186.第五十八 外(三经)(一)

《杂阿含9经》

※ 三~八 「诸比丘！色是无常，声、香、味、触、法是无常。

九 如是观之有闻圣弟子，证知……。」

第五十九 外(二)

《杂阿含9经》

※ 三~八 「诸比丘！色是苦，声、香、味、触、法是苦。

九 如是观之有闻圣弟子，证知……。」

第六十 外(三)

《杂阿含9经》

※ 三~八 「诸比丘！色是无我，声、香、味、触、法是无我。

九 如是观之有闻圣弟子，证知……。」

六十乃至广说品[终]

其摄颂：

欲念十八经，

过去九经二，

无常说十八，

内外各为三，

六十至广说，

日亲佛陀说，

此等六十经。

IV,157.

第三 海品

S.35.187.海(一)

《杂阿含217经》，cf. 《杂阿含469经》

※ 二 「诸比丘！无闻之凡夫，所言：「海、海」者，诸比丘！于圣者之教，此非海。诸比丘！此乃大水之积集，大水流。

三 诸比丘！以眼[67]为人之海，其急流乃色所成。凡人之能堪[受]此色所成之急流者，诸比丘！此婆罗门能使有涛、有漩涡，鬼罗剎所栖之眼海。超越于此者，称为到彼岸立于陆上。

四~八 诸比丘！耳是……鼻是……舌是……身是……意是人之海，其急流为法所成。凡人能堪[受]此法所成之急流者，诸比丘！此婆罗门能度有涛、有漩涡，鬼罗剎所栖之意海。超越于此者，称为到彼岸立于陆上。」

九 师于此宣曰：

度波涛难海，

水鬼罗剎栖，

得彼最高智，

梵行已住立，

称达世之极，

到达于彼岸。

注1 《杂阿含经》卷八、三八经：「眼是人大海，彼色为涛波，若能堪色涛波者，得度眼大海竟。」

(参照大正藏二、五四c)

S.35.188.海(二)

《杂阿含216经》

IV,158.※ 二 「诸比丘！无闻之凡夫，所言：「海、海」者，诸比丘！于圣者之教，此非海。诸比丘！此乃大水之积集，大水流。

三 诸比丘！眼所识之色快意、可爱、乐、喜，诱生欲念，诸比丘！此于圣者之教称为海。于此，含括于天、魔、梵之世界，含括于沙门、婆罗门、天、人间，多为沈没，如縺丝，如覆肿物，似文邪草、婆罗婆草[68]，不得超越离去处、恶趣、极堕处、轮回。

四~八 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜者，诱生欲念，此于圣者之教，称为海。于此含括于天、魔、梵之世界，含括于沙门、婆罗门、天、人间，多为沈没，如縺之丝，如覆肿物，似文邪草、婆罗婆草，不得超越离去处、恶趣、极堕处、轮回。」

S.35.189.渔夫

《杂阿含245、250经》

※ 二 「凡人若离染欲、瞋恚、无明者，彼则能度此水鬼罗剎所栖而有波涛难渡之海。

超者以舍死，

以竭尽有质，

彼为不再生，

入舍苦灭没，

于生者之量，

余离却死王。

IV,159.三 诸比丘！恰如渔夫，将附饵之钓钩投于深湖水，有一贪饵具眼之鱼，将此咽下。诸比丘！如是吞咽渔夫之饵钩之此鱼，陷于不运，陷于破灭，变成渔夫之所欲。同此，诸比丘！如此等六种饵之于此世，乃为有情类之不运，为有情类之毁损。何者为其六种耶？

四 诸比丘！眼所识之色快意、可爱、乐、喜者，诱生欲念，比丘若悦喜、赞美于此，对此恋着而住者，诸比丘！此比丘即是咽下魔之钓饵，陷于不运，陷于破灭，成为波旬之所欲。

五~九 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜者，诱生欲念，比丘若悦喜、赞美于此，恋着于此而住者，诸比丘！此比丘即是咽下魔之钓饵，陷于不运，陷于破坏，成为波旬之所欲。

一○ 诸比丘！眼所识之色快意、可爱、乐、喜者，诱生欲念，比丘若不悦喜、不赞美于此，不恋着于此而住者，诸比丘！此比丘则不吞咽魔之钓饵，并折钩摧钓，则不陷于不运，不陷于破坏，不成为波旬之所欲。

一一~一五 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识法之快意、可爱、乐、喜者，诱生欲念，比丘若不悦喜、不赞美于此，不恋着于此而住者，诸比丘！此比丘则不吞咽魔之钓饵，并折钩摧钓，不陷于不运，不陷于破坏，不成为波旬之所欲。」

S.35.190.乳树

IV,160.※ 二~六 「诸比丘！即使任何之比丘或比丘尼，彼于眼所识之色有染欲者、有瞋恚者、有愚痴者，于未舍其染欲，未舍瞋恚，未舍愚痴，若以少分眼所识之色，出而来至彼之视路者，则其压服彼之心，况且于多分耶？此何故耶？诸比丘！有此染欲，有此瞋恚，有此愚痴，尚未舍其染欲，尚未舍其瞋恚，尚未舍愚痴之故……

七 诸比丘！即使任何之比丘或比丘尼，彼对意所识之法，有此染欲者，有此瞋恚者，有此愚痴者，而尚未舍其染欲，尚未舍瞋恙，尚未舍愚痴，若以少分意所识之法，若有出来而至彼之视路者，则其压服彼之心，况且于多分耶？何以故？诸比丘！有此染欲，有此瞋恚，有此愚痴，尚未舍其染欲，尚未舍瞋恚，尚未舍愚痴之故。

八 诸比丘！恰似乳树[69]，或似阿说他、或尼拘律、或毕路叉、或乌毕婆罗之幼小少者。有人为「出其乳」以锐利之斧，处处得伤之耶？」「诚然，大德！有此事。」「何以故？」「大德！有乳者，以致此。」

IV,161.九 「诸比丘！同此，即使任何之比丘或比丘尼，彼于眼所识之色，有此染欲者，有此瞋恚者，有此愚痴者，尚未舍其染欲，尚未舍其瞋恚，尚未舍其愚痴，若以少分眼所识之色，出而来至彼之视路，则其压服彼之心，况且于多分耶？何以故？诸比丘！有此染欲，有此瞋恚，有此愚痴，尚未舍其染欲，尚未舍瞋恚，尚未舍愚痴之故……。

一○~一五[70] 诸比丘！即使任何之比丘或比丘尼，于眼所识之色，无此染欲者，无此瞋恚者，无此愚痴者，已舍其染欲，已舍其瞋恚，已舍其愚痴者，则假令多分之眼识之色，出而来至彼之视路，此等亦不能压服彼之心，况且于少分耶？何以故？诸比丘！无此欲染，无此瞋恚，无此愚痴故。……

IV,162.一六 诸比丘！恰似乳树，或似阿说他、或尼拘律、或毕路叉、或乌毕婆罗之年老已枯萎无汁之老树，有人为「出其乳」以锐利之斧处处伤之耶？」「不也，大德！无此事。」「何以故？」「大德！乃无乳故。」「诸比丘！同此，即使任何之比丘或比丘尼，彼于眼所识之色，无此染欲者，无此瞋意者，无此愚痴者，而已舍其染欲，已舍瞋恚，已舍愚痴，则假令多分之眼所识之色，虽出而至于彼之视路，此等亦不能压服彼心，况且于少分耶？何以故？诸比丘！无染欲，无瞋恚，无愚痴之故……。」

注1 原语Khira-rukkha余直译之，如护谟树之一种，以下列举树，皆如分泌之护谟树。

2 此数字似缺正确，以从协会本之原典。

S.35.191.(具寿)拘絺罗

《杂阿含250经》

一 尔时，尊者舍利弗与尊者大拘絺罗，住于婆罗奈[城外]之仙人堕处鹿林中。

二 时，尊者大拘絺罗，一日由夕暮之时，从独思而起，至尊者舍利弗住处，与尊者舍利弗共相问讯，交谈亲密、恳热之话后，坐于一面。

IV,163.三 坐于一面之尊者大拘絺罗，告尊者舍利弗曰：「友舍利弗！眼[71]是诸色之系缚耶？诸色是眼之系缚耶？如何？耳……鼻……舌……身……意是诸法之系缚耶？诸法是意之系缚耶？如何？」

四 「友拘絺罗！眼非诸色之系缚，诸色非眼之系缚，于此两者，为缘所生之欲染，此始为系缚。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此，凡此两者为缘所生之欲染，此始为系缚。

五 友！恰如：有黑色之牛与白色之牛，以一锁或索将之结合，若言黑牛系缚白牛，或白牛系缚黑牛者，彼作如是言者，彼语为正语否？」「友！不然。」「友！黑牛非系缚白牛，白牛亦非系缚黑牛，两者若以一锁或索将之结合，此始为系缚。同此，友！眼非诸色之系缚，诸色非眼之系缚，于此，凡以此两者为缘所生之欲染，此始为系缚。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此，凡以此两者为缘，所生之欲染，此始为系缚。

IV,164.六 友！若眼为诸法之系缚，若诸色为眼之系缚者，此梵行即不能善灭尽苦。友！眼非诸色之系缚，诸色非眼之系缚，于此两者为缘而生欲染，此始为系缚，是故梵行能善灭尽苦。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此两者为缘而生欲染，此始为系缚，是故梵行乃能灭尽苦。

七 友！依此之理，亦当知于此。眼非诸法之系缚，诸法非眼之系缚，于此，凡以此两者为缘所生之欲染，此始为系缚。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此，凡以两者为缘所生之欲染，此始为系缚。

IV,165.八 友！世尊有此眼，世尊以眼见色，世尊无欲染，世尊善得心解脱。耳……鼻……舌……身……世尊有此意，世尊以意识法，世尊无欲染，世尊善得心解脱。

九 友！依此理，亦当知于此。眼非诸法之系缚，诸法非眼之系缚，于此，凡以此两者为缘所生之欲染，此始为系缚。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此，凡以此两者为缘所生之欲染，此始为系缚。」

注1 《杂阿含经》卷九，二六经：「眼系色耶？色系色耶？」

S.35.192.(具寿)迦摩浮

《杂阿含559经》

一 尔时，尊者阿难与尊者迦摩浮住于憍赏国之瞿史罗园。

二 时，尊者迦摩浮，一日由夕暮之时，从独思而起，来至尊者阿难住处，与尊者阿难共相问讯，交谈亲密、恳懃之话已，坐于一面。

三 坐于一面之尊者迦摩浮，告尊者阿难曰：「友阿难！眼是诸色之系缚耶？诸色是眼之系缚耶？如何？耳诸声之……鼻诸香之……舌诸味之……身诸触之……意是诸法之系缚耶？诸法是意之系缚耶？如何？」

四 「友迦摩浮！眼非诸色之系缚[72]……

IV,166. 五 友！恰如有黑色之牛与白色之牛，以一锁或索将之结合[73]……于此，凡以此两者为缘所生之欲染，此始为系缚。」

注1 以下同一九一经之四

2 以下同一九一经之五

S.35.193.(具寿)优陀夷

《杂阿含247经》

一 尔时，尊者阿难与尊者优陀夷，住于憍赏弥国之瞿史罗园。

二 其时，尊者优陀夷，一日夕暮之时，从独想而起，行至尊者阿难之处。……坐于一面。

三 坐于一面之尊者优陀夷，告尊者阿难曰：「友阿难！世尊用种种之方便，以说明此身，此身无我。如是之说示，亦同此言识以说告、显示、分别、明了而谓识是无我，得如是言否？」「友优陀夷！世尊用种种之方便，说明此身，此身无我。如是之说，亦同此言识以说告、显示、分别、明了而谓识是无我，得作如是言。」

IV,167.四~九 「友！以眼与诸色为缘，生眼识否？」「友！唯然。」「凡眼识生起之因缘者，其因其缘，一切之一切全无所余灭尽者，眼识犹可存在耶？」「不然，友！其不存在。」「友！世尊以此方便，说明此身，此身无我。如是说示，亦同此言识说告、显示、分别、明了而谓识是无我，得作如是言。友！耳与诸声为缘……鼻与香为缘……舌与味为缘……身与诸触为缘……意与诸法为缘生意识否？」「友！唯然。」「凡意识生起之因、之缘者，其因、其缘一切之一切全无所余灭尽者，则意识应存在否？」「不然，友！不存在。」「友！世尊用此方便，说明此身，此身无我。如是说示，亦同此言识说告、显示、分别、明了而谓识是无我，得作如是言。」

IV,168.一○ 「友！恰如有人必要树心，而徘徊求树心，采树心，携持锐利斧入于森林，彼于此处见壮直之大芭蕉树，生长极高，于是截其根、截根、截顶，截顶取除绿叶，彼于此处尚不得树肤，何况其树心耶？

一一 与此同理。友！比丘于六触处，不执观我、我所，彼如是不执观，则对世[74]之任何物不生执着，不执着则无爱慕，无爱慕则得独自入于涅槃。证知：生已尽、梵行已立、应作已作，不为如是再生。」

注1 以下同三○经二节之末文。

S.35.194.燃烧

《杂阿含241经》；《增壹阿含51.6经》；《中阿含5经》；A.7.68.Aggikkhandhopama火堆喻

一 「诸比丘！我为汝等说示称为燃烧法之教法。且谛听。诸比丘！何者称为燃烧法之教法耶？

二 诸比丘！宁以散烧热之火花，扬其焰，以铁筹触于眼根，则对眼所识之色(境)，不善仔细执其形相。诸比丘！识之住，或系于形相之甘味，或系住于随相之甘味，而其人于瞬时死去者，则此人堕于地狱或畜生二趣中之一趣，乃有是理。

三 诸比丘！余见此患难，作如是言：诸比丘！莫如以散热火花，扬其焰，以锐利之铁杭触于耳，则对耳所识之声，不善仔细执其形相。诸比丘！于识之住……。

IV,169. 四 诸比丘！余见此之患难，作如是言：诸比丘！莫如以散热火花，扬其焰，以锐利爪刀触其鼻根，对鼻所识之香，不善仔细执其形相。诸比丘！于识之住……。

五 诸比丘！余见此之患难，作如是言：诸比丘！莫如以散热火花，扬其焰，以锐利之刀触其舌根，则对舌所识之味(境)，不善仔细执其形相。诸比丘！于识之住……

六 诸比丘！余见此之患难，作如是言：诸比丘！莫如以散热火花，扬其焰，以锐利之刃物触其身根，则对身所识之触(境)，不善仔细执其形相。诸比丘！于识之住……

IV,170.七 诸比丘！余见此之患难，作如是言：诸比丘！余言睡眠是生命之不生产、睡眠是生命之不结实、睡眠是生命之愚迷，莫如善其睡眠，则人不为思想之虏者，则不破和合僧。诸比丘！余见此过[75]误患难，作如是言。

八 诸比丘！此处有闻之圣弟子，如是熟思之「以散烧热火花，扬其焰，以铁筹触眼根。今我对此思惟：如是眼是无常、诸色是无常、眼识无常、眼触是无常。凡以此眼触为缘所生之受，或乐、或苦、或非苦非乐，亦是无常。

九 散其炽热火花，扬其焰，以锐利之铁杭触于耳根。今我对此思惟：如是其是无常、诸声是无常、耳识是无常、耳触是无常。凡以耳触为缘所生之受，或乐、或苦、或非苦非乐，亦是无常。

一○ 散其炽热火花，扬其焰，以锐利之爪刀触于鼻根。今我对此思惟……

一一 散其炽热火花，扬其焰，以锐利之剃刀触于舌根。今我对此思惟……

一二 散其炽热火花，扬其焰，以锐利之刃物触于身根。我今对此思惟……

171 一三 睡眠，如是。我今对此思惟：如是意是无常、诸法是无常、意识是无常、意触是无常，凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，其亦是无常。

一四 如是观之有闻圣弟子，厌嫌于眼，厌嫌于色，厌嫌于眼识，厌嫌于眼触，以眼触为缘所生之受，或乐、或苦、或非苦非乐，亦厌嫌之[76]……因厌嫌而离欲，因离欲而得解脱，因得脱而「我得解脱」之智生。证知，生已尽、梵行已立、应作已作、不再为如是生。

一五 诸比丘！此称为燃烧法之教法。」

S.35.195.手足喻(一)

《杂阿含1166经》

一 「诸比丘！有手知把抛，有足知进退，有臂知屈伸，有腹知飢渴。

二 同此，诸比丘！有眼，缘眼触生内部之乐苦。有耳……有鼻……有舌……有身……有意，缘意触生内部之乐苦。

三 诸比丘！无手则不知把抛，无足则不知进退，无臂则不知屈伸，无腹则不知飢渴。

IV,172. 四 同此，诸比丘！若无眼者，则缘眼触不生内部之乐苦，无耳则……无鼻则……无舌则……无身则……无意则缘意触不生内部之乐苦。」

S.35.196.第一○ 手足喻(二)

《杂阿含1166经》

一~四 「诸比丘！有手则有把抛，有足则有进退，有臂则有屈仲，有腹则有飢渴……无意即依意触之缘，而不生内部之乐苦。」

海品第三[终]

此摄颂：

海经二渔夫，

乳树拘絺罗，

迦摩优陀夷，

燃烧于第八，

手足喻二经，

此称第三品。

第四 毒蛇品

S.35.197.毒蛇

《杂阿含1172经》，《增壹阿含31.6经》

一~二 如是我闻。一时，世尊于舍卫城……告诸比丘曰：

IV,173.三 「诸比丘！恰有威光炽燃而毒气猛烈之四毒蛇。有一好生恶死、欲乐厌苦之人来，告众人曰：「友！对此威光炽燃而毒气猛烈之四毒蛇，汝应时时使之觉醒，时时予以沐浴，时时予以饮食，时时使之入穴。友！对此等威光炽燃而毒气猛烈之四毒蛇，若彼[蛇]对汝生怒者，汝因此，则逢死或逢等于死之苦。汝当作汝所应作。」

四 其时，诸比丘！此人恐惧此威光炽燃而毒气猛烈之四毒蛇，或逃往他处，告众人曰：「友！于此有五名杀人之怨敌，由背后追汝。见汝随即夺汝命。友！当作汝所应作。」

五 其时，诸比丘！此人恐惧威光炽燃而毒气猛烈之四毒蛇，恐惧于五名杀人之怨敌，而逃往他处，告众人曰：「友！第六拔利刃闯入之杀人者，则由背后追汝。见汝随地落汝之首。友！当作汝所应作。」

六 其时，诸比丘！此人恐惧威光炽燃而毒气猛烈之四毒蛇，恐惧于五名杀人之怨敌，恐惧第六拔利刃之闯入杀人者，而逃往他处。彼见一村落，房屋皆空虚而无人住，入而手取任何空虚器物告众人曰：「友！今群盗来破坏此空虚废弃之村落，友！当作汝所应作。」

IV,174. 七 其时，诸比丘！此人恐惧威光炽燃而毒气猛烈之四毒蛇，恐惧五名杀人之怨敌，恐惧拔第六利刃之闯入杀人者，恐惧破坏村落之群盗，而逃往他处，彼恐怖于大水流之此岸，但彼岸则安稳无怖恐，却无船可渡，又不见往返之渡憍。

八 其时，诸比丘！此人生起如是之念：「此水流甚大，此岸有恐怖，彼岸则安稳无恐怖，而无船可渡，又无往返之渡桥，我采集草木枝叶，以编为筏，依其筏以手足操作，则安全到达彼岸。」

九 诸比丘！此人采集草木枝叶，以编为筏，依此筏以手足操作，安全到达彼岸。婆罗门渡河流，到彼岸立于陆地。

一○ 诸比丘！为使知其意义，余作此譬喻，而其意义即在此。

一一 诸比丘！威光炽燃而毒气猛烈之毒蛇，此即地界、水界、火界、风界四大之喻语。

一二 诸比丘！五名杀人之怨敌，此即色取蕴，受取蕴，想取蕴，行取蕴，识取蕴之五取蕴喻语。

一三 诸比丘！第六拔利刃之闯入杀人者，此乃喜悦、爱染之喻语。

IV,175.一四 诸比丘！空虚之村落，此乃六内(处)之喻语。贤明有经验之智者，若以眼而检点于此者，则唯见于无，唯见于虚，唯见于空。贤明而有经验者，若以耳……以鼻……以舌……以身……以意检点此者，则唯见于无，唯见于虚，唯见于空。

一五 村落破坏之群盗者，诸比丘！此乃六外处之喻语。诸比丘！眼坏于可意不可意之色(境)，耳坏于……鼻坏于……舌坏于……身坏于……意坏于可意不可意之法(境)。

一六 诸比丘！大水流者，此乃欲瀑流、有瀑流、见瀑流、明瀑流，此四种瀑流之喻语。

一七 诸比丘！恐怖之此岸，此身见之喻语。

一八 诸比丘！安稳无恐之彼岸者，此涅槃之喻语。

一九 诸比丘！筏者，此即正见、正思惟、正语、正业、正命、正精进、正念、正定，此八支道之喻语。

二○ 诸比丘！以手足之操作者，此精进努力之喻语。

二一 婆罗门以渡流到彼岸立于陆上者，诸比丘！此阿罗汉之喻语。」

S.35.198.喜乐

※ 三 「诸比丘！具有三法之比丘，于现世多住于喜、乐。诸漏[77]灭尽之原由彼亦具有。如何而为三法？乃护于诸根门、知节度于饮食、专心于觉醒。

IV,176. 四 诸比丘！比丘如何护于诸根门耶？诸比丘！此处有比丘，以眼[78]见色，不执总相，不执别相，彼若不摄护于眼根住者，因此则有贪、忧、恶不善之法来袭于彼，然彼为履行摄护其眼根，守眼根达成摄护眼根。以耳……以鼻……以舌……以身……以意识法，不执总相，不执别相。彼若不摄护意根而住者，以此为因，则贪、忧、恶不善法来袭于彼，然彼为履行摄护意根，守意根，达成摄护意根。

五 诸比丘！恰如于平坦土地之四大路，调适栓系良马大车所备之刺针*，巧妙之马术师[79]调驭跨乘其上，左手执手纲，右手握刺针，随己所欲，往返于所适之方位。诸比丘！同此，比丘为守护修习此六根，为修习制止，为修习调御，为修习安息。

【巴】seyyathāpi bhikkhave subhūmiyaṃccātumahāpathe ājaññaratho yutto assa odhastapatodo,** tam enaṃ dakkho yoggācariyo assadammasārathi abhirūhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodam gahetvā, yenicchakaṃ yadicchakaṃ sāreyya pi pacchāsāreyya pi. (S IV 176)

【意】比丘们！好比在地面平坦的十字路口，有匹良马套好了车，安上马鞭。一位技术高明、善于调马的马术师，跃上马车，左手执缰绳，右手握马鞭，随心所欲地往返于任何想去的地方。(*「刺针」(patoda (有刺的)马鞭)**“odhastapatodo”原作 “odhasatapatodo”，今依CSCD版改。)

诸比丘！如是之比丘为护诸根门。

六 诸比丘！比丘如何知节度饮食耶？诸比丘！此处有比丘[80]深为省虑摄取饮食物，不为戏奢，不为庄饰庄严，只为住此身，以维持于此，防范危害，为利益梵行。「如是，除旧苦，不生新苦。余有生活之资，无过误，当有安乐住。」

IV,177. 七 诸比丘！恰如人有伤涂药，只为其愈，车轴注油，只为其运转。同此，诸比丘！有比丘深为省虑摄取饮食，不为戏奢……安乐而住。」诸比丘！如是之比丘为知于饮食量。

八 诸比丘！如何比丘为专心于觉醒耶？诸比丘！比处有比丘，于日中经行安坐，心除诸障碍法。于夜初分经行安坐，心除诸障碍法。于夜中分以右胁作狮子卧，一足叠于一足，以正念正智而起床之想置于胸，前于夜之后分因起而出往经行、安坐，心除诸障碍法。诸比丘！如是之比丘为专心于觉醒。

九 诸比丘！具此等三法之比丘，于现法多喜乐而住，彼亦具诸漏灭尽。」

注1 原文yoni cassa araddha hoti asavanam khayaya「诸漏灭尽，始为彼之起源。」「原由」云云，是依注释之karanan c’assa paripunnam．

2 以下同一二○经六节。

3 调御可能马之驭者。

4 同一二○经之七节。

S.35.199.龟

※ 三 「诸比丘！往昔有龟[81]，夕时沿河岸猎饵。诸比丘！野干亦于夕时沿河岸猎饵。

IV,178. 四 诸比丘！龟见野干由远而来猎饵，龟将首[82]作第五己肢分，藏于壳中不动，默然而止。

五 诸比丘！野干亦由远处见龟，见而来至龟处，来则站立龟处[作念]：「此龟首为第五，其肢分中，俟其任何肢分转出时，立即捕彼拉裂而食。」

六 诸比丘！龟首为第五，其肢分中，任何肢分皆不转出，时野干则不得机会，厌龟而远去。

七 同于此，诸比丘！魔王波旬亦常时不断立于汝等之傍：「愿我于此等，或依眼得机会、或依耳……或依鼻……或依舌……或依身……或依意得机会。」

八 然则，诸比丘！须护于诸根门而住！以眼见色[83]，不执总相，不执别相，彼若不摄护眼根而住者，因此则贪、忧、恶不善法来裂于彼。然彼为履行摄护其眼根，守眼根，达成摄护眼根，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，不执总相，不执别相，彼若不摄护意根而住者，因此则贪、忧、恶不善法来袭于彼，然彼为履行摄护其意根，守意根，达成摄护意根。诸比丘！于汝等护守诸根门故，魔王波旬亦厌汝等而远去，如野干之不得机会而去。」

IV,179. 如龟肢分藏壳中，

思虑比丘无依着，

他无伤入于圆寂，

任何者皆不得诽。

注1 于原典示为「龟」以kumma,kacchapa二语，于注释解此为同义语，故单一语译出。kacchapa者kaccha即从腋，Pa是饮义。即信为从前肢腋之附着点而饮水。于名义灯，此二语外还有nakka一语。

2 《杂阿含经》卷四三、四经有「龟虫见来即藏六」之句。言龟为藏六即由此句而云。六是头尾加四肢。然原典用sondipancamani ahgani之语，「首为第五支分」之意，这想是尾之一除外。

3 参照一二○经之六节，一九八经之九节。

S.35.200.(漂流)木(一)

《杂阿含1174经》，《增壹阿含43.3经》

一 尔时，世尊住于憍赏弥城之恒河畔。

二 世尊，见大木块于恒河顺流而下。见已告诸比丘曰：「诸比丘！有见大木块于恒河顺流而下否？」「唯然，大德！有见于此。」

IV,180.三 「诸比丘！此木块若1不着此岸，2不着于彼岸，3不沈于流中[84]，4不被系上陆地，5不被人取，6不被非人取，7不被涡流所取，8内部不腐败，诸比丘！如是，其木块则向海、趣海、而入海。何以故？诸比丘！恒河之流为向海、趣海、而流入于海故。与此同理，诸比丘！汝等若1不着此岸，2不着于彼岸，3不沈于流中，4不被系上陆地，5不为人取，6不被非人取，7不被涡流所取，8内部不腐败[85]，诸比丘！如是汝等则向于涅槃、趣于涅槃、而入于涅槃。何以故？诸比丘！正见即为向于涅槃、趣于涅槃、入于涅槃故。」

四 如是说已。一比丘白世尊曰：「大德！何者为此岸？何者为彼岸？何者为沈于流中？何者为系上陆地？何者为人取？何者为非人取？何者为涡流所收？何者为内部腐败耶？」

五 「诸比丘！此岸，乃此内六处之喻语。

六 诸比丘！彼岸，乃此外六处之喻语。

“‘orimaṃ tīran’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Pārimaṃ tīran’ti kho bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ.

七 诸比丘！沈于流中，乃此喜悦染心之喻语。

八 诸比丘！被系上陆地，乃此我慢之喻语。

九 诸比丘！何者，是被人取者？此处有比丘与在家混住，共喜悦，共忧苦，于有安乐之众中则有安乐，于有苦恼之众中则有苦恼，而起于应作当作之事，自专其心，比丘！此者，称之为被人所取。

IV,181.一○ 比丘！何者为被非人取？此处有比丘，或[86]愿修梵行入某天子群，「依此戒行，或依梵行，或依苦行、梵行，我成天子或天子群之一，」比丘！此称之为被非人所取。

一一 比丘！涡流所收者，此为五种欲之喻语。

一二 比丘！何者为内部腐败者耶？此有比丘，或为邪戒者、恶法者、不净者、可疑之行为者、覆隐己业者，非沙门而公称为沙门，非梵行者而公称为梵行者，内心腐败，漏泄尘埃之性者。比丘！此称之为内部腐败者。」

一三 其时，偶一枚牛者难陀，立于世尊之傍。

一四 时，牧牛者难陀，白世尊曰：「大德！余不着此岸[87]，不着彼岸，不沈流中，不被系上陆地，不为人取，不为非人取，不为涡流取，内部不腐败。大德！我于世尊之处可得出家、可得受戒欤？」

一五 「唯然，难陀！须将牛遣返于主人！」「大德！抚爱其犊牛等，亦当归去。」「难陀！将牛遣还于主人。」

一六 于是，牧牛者难陀，将牛遣还于主人，来诣世尊之住处，白世尊曰：「大德！牛已遣返主人矣。大德！可得于世尊之处出家、受戒耶？」

一七 牧牛者难陀！得于世尊之处出家受戒。牧牛者难陀于受戒后不久，唯独一人远离其他，精进专心不放逸而住[88]……

一八 尊者难陀，成为阿罗汉之一。

注1 《杂阿含1174经》卷四三，一一经「不阂洲渚。」

2 PTS本二语ekacco ekacco重叠，是衍字。

3 原文「着此岸」是衍字。

4 参照六七经之一七节。

S.35.201.木块(二)

一 如是我闻。尔时，世尊住于钦毘罗城之恒河畔。

IV,182.二 世尊，见大木块于恒河顺流而下，见已，告诸比丘曰：「诸比丘！汝等有见大木块于恒河顺流而下否？」「唯然，大德！见矣。」

三 [以下同于二○0经三节]

四 如是说已。尊者钦毘罗白世尊曰：「大德！何者为此岸？何者为彼岸[89]？……

五~一一 [以下同于二○0经四~一一节]。

一二 「钦毘罗！何者为内部腐败者。钦毘罗！此处有比丘！或知由有污由罪科[90]脱出之道，对此履行。钦毘罗！此称之为内部腐败者。」

注1 以下同二○0经之四~一一节。

2 PTS本单有vutthana，依此，以「想不犯而止者，即有脱出之道」义译之，但暹罗本此加na，因此意为「不关知若犯罪者，将无脱出之道」。

S.35.202.漏泄

《杂阿含1176经》

一 尔时，世尊住于释迦族国，迦毘罗卫之尼拘律园。

二 其时，住迦毘罗卫之释迦族所新建未久之集会堂，尚未有沙门婆罗门或其他人等住于此。

三 时，住迦毘罗卫之释迦族等，来诣世尊住处，礼拜世尊，坐于一面。

IV,183.四 坐于一面之迦毘罗卫之释迦族等，向世尊曰：「大德！迦毘罗卫之释迦族等所新建未久之集会堂，尚无沙门婆罗门或其他人等进住者。大德！世尊请先住用。世尊先用之后，住迦毘罗卫之释迦族等始当住用。住此迦毘罗卫之释迦族，乃为长时之利益安乐。」世尊默然承诺。

五 时，住迦毘罗卫之释迦族等，知世尊已承诺，乃从座起，礼拜世尊，行右绕礼，赴新集会堂。于集会堂之一面展敷铺具，设座席，备水瓮，挑油灯，然后来诣世尊住处，如是白言：「大德！集合堂之一面已展敷铺具，设座席，备水瓮，挑油灯，今正是时，请受住用。」

六 于是，世尊着内衣，持衣、钵，与比丘众同赴新集会堂。洗两足已，入集会堂，皆依中央立柱，面东而坐。比丘众亦洗两足，入集会堂，背依西壁，唯以世尊在前，面东而坐。住迦毘罗卫之释迦族等亦洗两足，入集舍堂，依东壁，唯以世尊在前，面西而坐。

IV,184.七 其时，世尊当夜以大部分时间，对住迦毘罗卫之释迦族等以法语鼓励、激励之，使之悦喜归去。曰：「瞿昙等！夜将更晓，汝等当思今正其时。」「唯然，大德！」住迦毘罗卫之释迦族等应诺世尊，然后起座，礼拜世尊行右绕礼而去。

八 时，世尊于住毘罗卫之释迦族等离去不久，言尊者大目犍连曰：「目犍连！比丘众离却惛沈睡，目犍连！当由汝为比丘众说法，余因背部感痛，余欲伸舒背部。」「唯然，大德！」尊者大目犍连应诺世尊。

九 于是，世尊将僧伽梨衣折为四层，右胁在下，作狮子卧，左足置于右足上，正念正智，胸怀起床之想。

一○ 于此，尊者大目犍连言比丘众曰：「友，诸比丘！」彼比丘众应诺尊者大目犍连。尊者大目犍连说示如下曰：「诸友！我为汝等说漏泄之教法与不漏泄之教法，于此且谛听，当善思惟，我此当说。」彼比丘等应诺尊者大目犍连曰：「唯然，友！」尊者大目犍连如次宣说曰：

IV,185.一一 「诸友！如何为漏泄耶？诸友！此处有比丘[91]，以眼见色，于可爱之色倾心，于不爱之色心相背离。不使正念现前，缺乏思虑而住，又不如实知彼心解脱、慧解脱，彼不能对所起之恶不善法无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法、对可爱之法，心予倾向，对不爱之法，心相背离，不得正念现前，缺乏思虑而住，又不如实知彼心解脱、慧解脱，彼不能对所起之恶不善诸法无余灭尽。

一二 诸友！此比丘于眼所识之色，于耳所识之声，于鼻所识之香，于舌所识之味，于身所识之触，于意所识之法，称之为漏泄。诸友！如是而住之此比丘，魔波旬若为眼[92]而接近者，则魔波旬得机会，得对境。魔波旬若为耳……为鼻……为舌……为身……为意而接近，则魔波旬得机会，得对境。

一三 诸友！恰如芦葺之家，或草葺之家，干燥无湿气，经年古旧，执点火草炬之人，若从东方来者，则得烧其家之机会，得对境。由西方……由北方……由南方……由上方……由下方……无论由任何之方位，执火草炬之人，若来，则得火烧其家之机会，得对境。同于此理，诸友！如是而住之比丘，魔波旬若为眼……为耳……为鼻……为舌……为身……为意而接近，则魔波旬得机会、得对境。

IV,186.一四 诸友！如是而住之比丘，诸色为胜，而比丘不胜于诸色。诸声胜于比丘，比丘不胜于诸声。诸香胜于比丘，比丘不胜于诸香。诸味胜于比丘，比丘不胜于诸味。诸触胜于比丘，比丘不胜于诸触。诸法胜于比丘，比丘不胜于诸法。诸友！此比丘为色所胜、为声所胜、为香所胜、为味所胜、为触所胜、为法所胜，谓不胜彼等。于染污之性而来再生，则随有怖畏之苦果，当必至于未来生老死，恶不善之诸法胜于彼。诸友！漏泄即如是。

一五 诸友！如何为不漏泄耶？诸友！于此有比丘，以眼[93]见色，于可爱之色心不倾，于不爱之色心不背离，正念现前，思虑无量而住，亦如实知彼心解脱、慧解脱，于彼如所起恶不善法无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，于可爱之法心不倾，于不爱之法心不背离，正念现前，思虑无色而住，又如实知彼心解脱、慧解脱，于彼如所起恶不善之法，无余灭尽。诸友！比丘于眼所识之色不漏泄，于耳所识之声……于鼻所识之香……于舌所识之味……于身所识触……于意所识之法，谓不漏泄。诸友！如是住之此比丘，魔波旬若以眼接近者，则魔波旬不得机会、不得对境。魔波旬若以耳……以鼻……以舌……以身……以意而接近者，魔波旬则不得机会，不得对境。

IV,187.一六 诸友！或以坚硬之粘土造尖顶阁，或尖顶阁堂，以湿土涂抹。虽有执点火草炬人，由东方来，人亦不能烧其阁之机会与得对境……由西方来……由北方……由南方……由上方……由下方……由任何方位虽有执火草炬人来，火则不能烧其阁之机会与得对境。同于此理，诸友！如是住之比丘，魔波旬虽以眼……以耳……以鼻……以舌……以身……以意而接近，魔亦不得机会，不得对境。

一七 诸友！如是而住之比丘胜于诸色，诸色不胜于比丘。比丘胜于诸声，诸声不胜于比丘。比丘胜于诸香，诸香不胜于比丘。比丘胜于诸味，诸味不胜于比丘。比丘胜于诸触，诸触不胜于比丘。比丘胜于诸法，诸法不胜于比丘。诸友！此比丘胜于色、胜于声、胜于香、胜于味、胜于触、胜于法，而非谓不胜。彼胜再来生染污之性，胜随伴有怖畏之苦果，胜当必至于未来生老死、恶不善法者。诸友！不漏泄即如是。」

一八 是时，世尊起而行出，言尊者大目犍连曰：「善哉！善哉！目犍连！汝为诸比丘说漏泄之教法与不漏泄之教法。」

IV,188.一九 尊者大目犍连此说已，世尊对此予以认证，欢悦之诸比丘，欣受尊者大目犍连之所说。

注1 同一三二经之一○节。

2 cakkhuto于注释cakkhubhavena「依眼」，为「眼」。

3 同一三二经之一八节下。

S.35.203.苦法

《杂阿含1173经》

※ 三 「诸比丘！比丘因如实知一切苦法之生起与灭尽，彼见诸欲，彼见诸欲者，则凡于诸欲彼不止住[94]欲贪、欲爱、欲迷、欲恼，彼悟知行与住，如行者、住者，不止住于贪欲、忧恼、邪恶、不善之法。

四 诸比丘！如何比丘以如实知一切法之起与灭尽耶？「色乃如是，色之生起乃如是，色之灭尽乃如是。受乃如是……想乃如是……行乃如是……识乃如是，识之生起乃如是，识之灭尽乃如是。」诸比丘！如是之比丘，如实知一切苦法之生起与灭尽。

IV,189.五 诸比丘！如何而比丘见诸欲？彼若见诸欲，则不止住于诸欲之欲贪、欲爱、欲迷、欲恼。诸比丘！譬如人于甚深之炭火坑，无焰、无烟而充满炭火，于此有愿生不愿死，愿乐而厌苦之人来，此人被二人之强有力者，拉其手拖至炭火坑，彼将身届之，此何故耶？诸比丘！此人知：「我堕此炭火坑者，则以此为因或至死，或逢等于死之苦。」诸比丘！以炭火坑为譬喻，比丘见诸欲，见彼诸欲者，则于一切诸欲彼则不存止于欲贪、欲爱、欲迷、欲恼。

六 诸比丘！如何悟知行与住，如行者、住者不存止于贪欲、忧恼、邪恶不善法？诸比丘！譬如有人入棘多之园，彼之前有棘，后亦有棘，北亦棘，南亦棘，下亦棘，上亦棘。彼以：「棘勿刺我！」该由何处进或退耶？同于此理，诸比丘！凡世间有可爱之相貌，快意之相貌，此于圣者之教，即为棘。「同理，诸比丘！凡世间有可爱的相貌，可意的相貌，于圣者之律，这称为棘(kaṇṭako)。」

七 如是知者，当知摄护不摄护。

八 诸比丘！如何为不摄护耶？诸比丘！于此有比丘[95]以眼见色，心倾向于可爱之色，心背离于不爱之色，正念不现前，缺乏思虑而住，又不如实知彼心解脱，不如实知慧解脱，彼所起之恶不善法不能无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法……

IV,190.九 诸比丘！如何为摄护耶？诸比丘！此有比丘[96]，以眼见色，心不倾向于可爱之色，心不背离于不爱之色，正念现前，思虑无量而住，又如实知彼心解脱，如实知慧解脱，彼所起之恶不善法无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法。心不倾向于可爱之法，心不背离于不爱之法，正念现前，思虑无量而住，又如实知彼心解脱、慧解脱，如彼所起恶不善之法，以此无余灭尽。诸比丘！摄护者，当即如是。

一○ 诸比丘！如是行、如是住之比丘，少时丧失正念，起邪恶[97]不善而有志望之怀念，为结缚之法。诸比丘！正念薄弱，而彼则速舍此，排之、坏之、令归灭无。诸比丘！譬如于日中炽热之铁器上，滴落二、三滴水，其滴若迟落，即消耗迨尽。如是，诸比丘！如是行、如是住之比丘，少时丧失正念，起邪恶不善而有志望之忆念，为结缚之法。诸比丘！正念之薄弱者，而彼速将舍此、排之、毁之、归于灭无，令归于无。

一一 诸比丘！如是，比丘悟知行与住，如是行者、住者，不止住贪欲、忧恼、邪恶不善。诸比丘！此比丘之如是行、如是住，或国王、或王之大臣、朋友、血缘、亲族等，即作是言：「汝来！如何为此袈裟衣而恼？如何汝秃头持、而往来耶？汝来！还汝卑俗之身，受用财宝，须行善业。」并持来财宝供奉。诸比丘！彼如是行、如是住，舍戒、还卑俗人之身，无有如是之道埋。

IV,191. 一二 诸比丘！譬如恒河向东、趣东、流东、而大群众携锹与笼，来令「此恒河向西、趣西。」诸比丘！当如何思惟于此？彼大群众可得将此恒河向西、趣西、流西否？」「大德！不然。」「此何故耶？」「大德！恒河乃向东、趣东、流东者，令此向西、趣西、流西为不易。复次，此大群众必终至疲困。」

一三 「同于此理，诸比丘！如是行、如是住之此比丘，或国王、或王之大臣、朋友、血缘、亲族等，作是言：「汝来！如何为此袈裟衣而令汝恼？如何汝秃头持,来往？汝来！还汝卑俗人之身，以受用财宝，须行善业。」诸比丘！如是行、如是住之此比丘，舍戒、还卑俗人之身者，无有如是之道理。何以故？诸比丘！无论如何之心，长时向远离、趣远离、专注远离者，其转向于卑，无有如是之道理。」

注1 anuseti,anusayati随眠、止住，如是存在之意。取原典三节终anusavati,anusayati之意。

2 参照一三二经之一○~一七节。

3 参照一三二经之一八~二四节。

4 参照九六经之四节。

S.35.204.紧叔迦[98]

《杂阿含1175经》

IV,192.※ 二 时，一比丘至另一比丘住处。此比丘问曰：「友！如何者，比丘之见为清净耶？」「友！比丘如实知六触处之生起与灭尽。友！比丘之见因之为清净。」

三 时，彼比丘对比丘之释答[99]，因不得满足，而赴一比丘住处，问此比丘曰：「友！如何者，比丘之见为清净耶？」「友！比丘如实知五取蕴之生起与灭尽故，友！比丘之见为清净。」

四 时，彼比丘不满足此比丘释答，而赴一比丘处，问此比丘言：「友！比丘！为如实知四大有生起之灭尽故，友！如何者，比丘之见为清净耶？」

五 「友！比丘凡如实知生起之法，皆是灭法故，友！此比丘之见为清净。」

IV,193.六 时，彼比丘不满足此比丘之释答，而来至世尊住处。礼拜世尊，坐于一面。坐于一面之彼比丘向世尊曰：大德！于此，余在一比丘处，问彼比丘曰：「友！如何者，比丘之见为清净耶？」大德！彼比丘对余答曰：「友！比丘如实知六触处之生起与灭尽故，友！比丘之见因之为清净。」时，余不满足于彼比丘之释答而至另一比丘处，问彼比丘曰：「友！如何者，比丘之见为清净耶？」大德！彼比丘对余答曰：「友！如实知五取蕴之……四大有之……凡生起之法，皆为灭之法。友！比丘之见因之为清净。」时，大德！余不满足彼比丘之释答，乃来至世尊处。大德！如何者，比丘之见为清净耶？」

IV,194.七 「比丘！譬如有人从未曾见紧叔迦者，彼或到曾见紧叔迦之男处，问曰：「仁者！紧叔迦为如何耶？」彼答曰：「仁者！紧叔迦乃为黑者，宛如烧杭。」比丘！其时紧叔迦一如斯男之所见。于是，比丘不满足其男之释答，或到另一曾见紧叔迦之男处，问其男曰：「仁者！紧叔迦为如何耶？」彼答曰：「仁者！紧叔迦为赤者，宛然如肉片。诸比丘！其时，紧叔迦即如彼男之所见然。于是……「紧叔迦以皮剥、荚破、宛然如尸利沙……如是言：「仁者！紧叔迦乃枝叶密茂，荫浓如尼拘律树。」比丘！其时，紧叔迦即如彼男所见然。比丘！依彼等之信凭，此等善人照纯清之所见，此等善人为释答者。

八 比丘！譬如国王之边土都城基础坚牢，城壁有六座坚牢之门，于其处有贤明有能、有智之门卫，以遮上不知者，令知者通过。时由东方急来二使者，对其门卫如是问曰：「仁者！此都城之主于何处耶？」彼门卫答曰：「德者！彼坐于中央之四衢街路。」于是彼二急来使者，向城主如实将使命传达，即顺来路归去。由西方……由北方急来二使者，向其门卫如是问曰：「仁者！此都城之城主于何处耶？」彼门卫对彼答曰：「德者！彼坐于中央之四衢街路。」于是彼二急来之使者，如实向城主以使命传达之，即顺来路归去。

IV,195.九 比丘！余作此譬喻，为令知其意义，其意义则如是。比丘！都城者，即由此四大所成，父母所生，粥饭所积，无常、蚀坏、磨消、破损、溃、灭之法，即此身之喻语。比丘！六门者，此六内处之喻语。比丘！门卫者，此正念之喻语。比丘！急来之二使者，此止观之喻语。

比丘！中央之四衢街路者，即此地界、水界、火界与风界，此四大有之喻语。比丘！城主者，即此识喻语。比丘！如实之使命者，即此涅槃之喻语。比丘！顺来路者，即此八支贤圣道之喻语，亦即正见……正定等是。」

注1 kimsuka甄(坚)叔迦、紧祝迦、紧兽(《杂阿含经》卷四三之一二经。)「为何」之意，花树名。

2 panhavyakarana「质问释答」之意，以应质问之反答。在《杂阿含经》卷四三之一二经为「记说」。

S.35.205.琵琶

《杂阿含1169经》

※ 三 「诸比丘！任何比丘或比丘尼，其心于眼所识之色[100]，或起贪欲、染欲、忿恚、愚痴、瞋恚者，应制伏此心。谓：「此路乃有怖、有恐、有棘、有丛，险难之非路、邪路是。此路乃不善人之所依，此路乃善人所不依。汝不适于此，然则，汝于眼所识之色，应制伏心。」诸比丘！任何之比丘或比丘尼，其心于耳所闻之声……鼻所识之香……舌所识之味……身所识之触……意所识之法，或起贪欲、染欲、忿恚、愚痴、瞋恚者，由此应制伏心，谓：「此路乃有怖、有恐、有棘、有丛、险难之非路、邪路是。此路乃不善人之所依，此路乃善人所不依。汝不适此，然则，汝由此意所识之法应制伏心。」

IV,196.四 诸比丘！譬如稻熟[101]，因稻田之守者放逸，食稻之牛闯入稻田而纵食至心满足。与此同理，诸比丘！无闻之凡夫，对六触处不行摄护，纵享五种欲至心满足。

五 诸比丘！譬如稻熟，因稻田之守者不放逸，食稻之牛虽闯入此稻田，守者牢捉此牛之鼻，由牢捉鼻，坚括于额之上部，坚括于额之上，以搋猛鞭，以搋猛鞭后，将其纵放。诸比丘！二度食稻之牛……诸比丘！三度食稻之牛虽闯入此稻田，守者牢捉此牛之鼻，由牢捉鼻，以坚括于额上，坚括于额上[102]，则以搋猛鞭，以搋猛鞭后，而纵放。如是，食稻之牛或入村落或入森林，多休止所，多休卧所，而思起被搋鞭策之事，因此不再入稻田。与此同理，诸比丘！于六触，比丘之心为直、正直，唯住立于内，静止单一而得安定。

IV,197.六 诸比丘！譬如国王[103]或王大臣，有未曾闻琵琶之音者，彼闻琵琶之音，而作如是曰：「友！此何音耶？如是斯之爱、美，足以令人心狂而惑。」「贵人！如是之爱、美，足以令人心狂、惑之音，此是琵琶。」彼言：「且去！将琵琶携来予余。」彼等以此奉于王曰：「贵人！此音如是可爱、美好，令人心狂而惑之琵琶。」王曰：「此琵琶于余为无用，唯将音带来与余。」彼等言于王曰：「贵人！此所谓琵琶者，有种种之成素，有大成素，由种种之成素而发音。」曰：「缘于胴、缘于皮、缘于掉、缘于首、缘于弦、缘于弓，又须人之适宜努力。贵人！如是琵琶有种种之成素，有大之成素，由种种成素而发音。」彼王遂以此琵琶，碎为十分或百分，以此十分或百分碎为一片片，一片片则以火燃烧，以火烧成灰，成灰或被大风吹去，或被河川之急流漂去。如是彼言：「凡称琵琶者，大众为此长时放逸流溺、此琵琶为虚伪也。」

IV,198.七 与此同理，诸比丘！比丘须于色之所趣，则以检色，受之……想之……行之……须于识之所趣，则以检识。彼检色……受……想……行……识，原于彼或为「我，」或「我有」、或「我之我」者，今则无此。」

注1 《杂阿含1169经》：「眼识色因缘生，若欲若贪，若昵若念，若决定着处，于彼诸心善自防护。」

2 kittha有稻或稻田之意。

3 upari ghataya(m)suniggahitam nigganheyya此段之意稍稍不明了，照此译待后日之研究。

4 《杂阿含经》四三卷六经，过去世时，有王闻未曾有好弹琴声。琴及琵琶皆相当于vina。唯依我们之通常观念，说琴，无宁较接近琵琶vina.

S.35.206.六生物

《杂阿含1170、1171经》，《增壹阿含38.8经》

※ 三 「诸比丘！譬如疮痒身，腐烂身之人，入于棘[104]之森林，萱与棘刺彼之足，引而搔及疮烂之肢体。诸比丘！如是此人，因而渐感至苦痛不快。与此同理，诸比丘！此处有比丘，入于村落或森林，遇所触者作如是言：「此尊者如是作，如是行者，为村落不净之棘。」得知此为棘，当知摄护与不摄护。

四 诸比丘！如何为不摄护？诸比丘[105]！于此有比丘，以眼见色，心倾于可爱之色，心背离于不可爱之色，正念不现前，缺乏思虑而住；又不如实知心解脱、慧解脱，如彼起恶不善之诸法，不能无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法……心倾于可爱之法，心背离于不可爱之法，不使正念现前，缺乏思虑而住；又彼不如实知心解脱、慧解脱，如彼起恶不善之诸法，不能无余灭尽。

IV,199.五 诸比丘！譬如有人，捕得不同境界[106]、不同饵处之六种生物，以强绳绑缚。捕蛇以强绳绑缚。捕鳄鱼……鸟……犬……野干……猿，以强绳绑缚。于中央作结，同时纵放。诸比丘！其时，不同境界、不同饵处之此等六种生物，各各向己饵之世界奔去。蛇入蚁塔……鳄鱼入水……鸟翔于空……犬入村落……野干「入野墓」……猿「入森林」而去。诸比丘！此等六种生物倦疲时，此等生物则随其中之一多力者，随彼之后，乃至服从于彼。比丘亦与此同理，任何人若不向身增修其正念，或不复修者，则彼眼为可意之色所引去，彼背于不可意之色。彼耳为可意之声……鼻为可意之香……舌为可意之味……身为可意之触……意为可意之法所引去，彼背离于不可意之法。诸比丘！如是为不摄护。

IV,200.六 诸比丘！如何为摄护耶？诸比丘！于此有比丘[107]，以眼见色，心不倾于可爱之色，心不背于不可爱之色，令正念现前，思虑无量而住；又彼如实知心解脱、慧解脱。如彼所起之恶不善法，无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，心不倾于可爱之法，心不背离于不可爱之法，令正念现前，思虑无量而住。又彼如实知心解脱、慧解脱，如彼所起之护不善法，无余灭尽。

七 诸比丘！譬如有人，捕得不同境界、不同饵处之六种生物，以强绳绑缚。捕蛇以强绳绑缚，鳄鱼……鸟……犬……野干……猿……以强绳绑缚。以强绳绑缚而击于强杭或柱。诸比丘！其时，不同境界、不同饵处之此等六种生物，各各向己饵处之世界奔去。蛇入蚁塔、鳄鱼入水……鸟翔于空、犬入村落、野干入野墓、猿入森林而去。诸比丘！此等六种生物倦疲时，于同杭或近柱而立、或近坐、或近卧。比丘与此同理，无论任何人，其身增修、复修正念，彼眼亦不为可意之色所引去，不背离于不可意之色。彼耳……鼻……舌……身……意，不为可意之法所引去，不背于不可意之法。诸比丘！摄护即如是。

八 强杭或柱者，诸比丘！此乃向于身正念之喻语。然则！诸比丘！汝等于此：「吾等之身增修、复修正念，如坐骑、如贵器物之所实行、积集，于此应努力。」如是修习。诸比丘！汝等应如是修习。」

注1 于英译，译为a swampy jangle(湿地之森)注释书，注为kantavana(棘之森)。此较自然。

2 参照一三二经之一○~一五经。

3 visaya目的物，对象体，对境，境界。gocara有种种之意，于此是置动物饵之处，即饵处，饵之意。

4 参照一三二之一八~二三节。

IV,201.

S.35.207.麦把

《杂阿含1168经》

※ 三 「诸比丘！譬如诸比丘将麦把置于四衢街路，当时有六名手执连枷之男子，以连枷打其麦把。如是，诸比丘！以六连枷打麦把，善打。复次，又有手持连枷之第七男子来，以连枷打其麦把。如是，诸比丘！以连枷打麦把之第七男子，更为善打。

四 与此同理，诸比丘！无闻之凡夫，于眼为可意不可意之色所恼，于耳……于鼻……于舌……于身……于意为可意不可意之法所恼。诸比丘！此无闻之凡夫，若为未来再生而思念者，如是愚人，恰如为因第七连枷所打之麦把，乃更为善打。

IV,202.五 诸比丘！往昔，天与阿修罗战斗时，诸比丘！阿修罗毘摩质多罗呼阿修罗曰：「汝等！天与阿修罗战斗时，若阿修罗军胜，天军败者，则以第五绳[108]缚诸天主帝释天之首，共来余之阿修罗都。」诸比丘！诸天之主帝释天呼三十三天等曰：「汝等！天与阿修罗之战斗时，若天军胜，阿修罗军败者，以第五绳缚彼阿修罗主毘摩质多罗之首，共来余之正法殿。」

六 然而于此战役，则诸天胜而阿修罗败。时，诸比丘！三十三天以第五绳缚阿修罗主毘摩质多罗之首，共来诸天主帝释天之正法殿。

七 于此，诸比丘！阿修罗主毘摩质多罗之首被第五绳所缚。诸比丘！阿修罗主毘摩质多罗作如斯思惟：「诸天为正法，阿修罗为非法，因此，我今赴诸天之都耶？」彼见己首解去第五绳，且饱尝五种天上之欲，以尽娱乐。然而诸比丘！阿修罗王毘摩质多罗作如斯思惟：「阿修罗为正法，诸天为非法。因此，我今赴阿修罗之都耶？」彼见己首被第五绳所缚，且愿排除天上之五种欲。

八 诸比丘！毘摩质多罗之缚乃如是微妙，较此更微妙者为魔罗之缚。诸比丘！想思者乃被魔罗波旬所缚，无想思者，则获解于此。诸比丘！「我有」者，此为想思。「此是我」者，此为想思。我者，此为想思，「我为无者，」此为想思。「我是有色」者，此为想思。「我是无色」者，此为想思。「我是有想」者，此为想思。「我是无想」者，此为想思。「我是非想非非想」者，此为想思。诸比丘！想思为病[109]，想思为疮，想思为箭。然则诸比丘！「我等以心住无想思，」汝等当如是学习。

IV,203.九 诸比丘！「我有」者，此为转动。「此是我」者，此为转动。「我」者，此为转动。「我是无，」此为转动。「我是有色」者，此为转动。「我是无色」者，此为转动。「我是有想」者，此为转动。「我是无想」者，此为转动。「我是非想非非想」者，此为转动。诸比丘！转动为病，转动为疮，转动为箭。然则诸比丘！「我等以不转动心而住，」汝等当如是学习。

一○ 诸比丘！「我有」者，此为震动。「此是我」者，此为震动。「我」者，此为震动……诸比丘！震动为病，震动为疮，震动为箭。然则诸比丘！「我等以不震动心而住，」汝等当如是学习。

一一 诸比丘！「我有」者，此为戏论。「此是我」者，此为戏论。「我」者，此为戏论。……诸比丘！戏论为病，戏论为疮，戏论为箭。然则诸比丘！「我等以不戏论心而住，」汝等当如是学习。

一二 诸比丘！「我有」者，此为慢心。「此是我」者，此为慢心。「我」者，此为慢心。……诸比丘！慢心为病，慢心为疮，慢心为箭。然则诸比丘！「我等以不慢之心而住，」汝等当如是学习。」

毒蛇品第四[终]

IV,204. 其摄颂曰：

毒蛇喜乐龟，

木块二漏泄，

苦法紧叔迦，

琵琶六生类，

并且与麦把。

第四之五十品摄颂：

悦喜消尽品，

广说为六十，

依于海毒蛇，

第四五十品，

明说经集中。

注1 缚两手两足，更繁首故，首为第五绳所缚。

2 原典raga虽有染欲，《杂阿含经》四二卷六经有为「病」。注亦有roga，看raga是roga之误，故译为病。于汉译大约为「病、痈刺。」

  1. photthabba译为「所触者」较正确，但倣旧来之译例，唯译为触。 ↑
  2. 除此世尊所说之「一切」，而说示其他之「一切」 ↑
  3. 参照汉译南传大藏经中部经典一、一一0页后三行之五种欲分。 ↑
  4. PTS本是mancake samancopi暹罗本写mancake samatesi于前之脚注举samadhosi,samidhosi两语。 ↑
  5. 1 lujjati,to be broken up,to break,to be destroyed破坏之意，汉译「杂阿含」于卷九第三 经，以此，有「危脆败坏」之字，普通「世」释为「流转」之义 ↑
  6. 对诸佛以教示人之意。 ↑
  7. 依注释于两处加上「渴爱」之文字。 ↑
  8. 为自杀。 ↑
  9. 暹罗本此一句，作尊者阐陀令持来刀刃。舍利弗之语如次「尊者阐陀续存活……」为以下。 ↑
  10. an-upavajja-appavattika,appatisandhika「又不得有」之意，彼今罹重病，恢复无望故斯言。 ↑
  11. 由渴爱、憍慢、邪见而依止、依赖之意(注)。 ↑
  12. PTS本作nati(徧向)，暹罗本及注释作nandi。 ↑
  13. PTS本作agatigati(恶趣处)暹罗本及注释作agatigati(往来)，为来和往。 ↑
  14. 一四节，阐陀自言：「此应无再有矣」。 ↑
  15. anupajja之诏以解阐陀「此应无再有矣」之意(一四)，世尊：「更不受此身」之意，(阐陀 同意)解之(二四)，舍利弗之upavajja「令亲往来」(upasamkamitabba)之意解之。 ↑
  16. 自尽同时入涅槃(samasisi)之意。 ↑
  17. 暹罗本(新版)于此之次，富楼那！由此，汝，如是说彼远离此法、律，「有一比丘白世尊言」云云，由七一经之二节之文脉推之，更从最后三节四节更加上长文。但对此在PTS本没言什么而推之，可见完全是衍文。 ↑
  18. 持此之余，持此生命之余而求死，「持刀者」谓持刀来杀自己的人。 ↑
  19. 暹罗本我是求其执刀者。 ↑
  20. 动着是言渴爱。 ↑
  21. 参照三0经。 ↑
  22. 暹罗本此亦说四种思量。 ↑
  23. 于眼之色，于耳之声等，谓对境随有二法，不然者谓非境(a-visaya) ↑
  24. 译依PTS本Saddhadutiya viharantanavassuta汉译《杂阿含经》卷十一篇七经之偈此中，谓「正信心不二诸漏不漏心」相当此。暹罗注释本有Saddhadutlya vihar- antenapasuta。「信心为副而专住」之意。 ↑
  25. S.35.95.︰Yato tvaṃ, Mālukyaputta, na tena; tato tvaṃ, Mālukyaputta na tattha. Yato tvaṃ, Mālukyaputta, na tattha; tato tvaṃ, Mālukyaputta, nevidha, na huraṃ, na ubhayamantarena. Esevanto dukkhassā”ti.「摩罗迦子！你从那里(色等)，没有欲、染、爱(chando vā rāgo vā pemaṃ vā)，摩罗迦子！你从这里(见闻觉识)，没有欲。摩罗迦舅！你从那里(色等)，没有欲，因此，摩罗迦子！你从这里(见闻觉识)，不在此世，不在来世，不在两界之中间，这是苦的灭尽。」 ↑
  26. S.35.95.︰“Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. “Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati. Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.(见色(相)之后失念，作意可爱相，体验心有执着，也黏住于此。他的感受增长，许多色(相)的交会，(产生)贪婪和恼乱，心的被伤害，如是正累积苦，远离涅槃解脱。) ↑
  27. S.35.95./IV,76.︰“Na so rajjati rūpesu, rūpaṃ disvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. “Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato. Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.「他在诸色(相)不染，见色而回到正念，体验心无执着，也不黏住于此。他如此见色(相)，和正被交会的感受，被灭尽，没有被累积，如是他具正念而行，如是正散失苦，靠近涅槃解脱。」 ↑
  28. S.35.97./IV,78-9.：「诸比丘！不遮掩眼而住者(Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati)，则心被污；其心为眼所识之色境所污，则无悦；无悦则无喜；无喜则无轻安；无轻安则有苦；有苦者之心则不得定；心不得定则诸法不显现，诸法不显现，则称为放逸住者(Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhyaṃ gacchati)。」「诸比丘！遮掩眼根而住者，其心不为眼所识之色境所污，则有悦；有悦则有喜；有喜则轻安；有轻安则无苦；无苦者之心则得定；心得定者，则诸法显现，诸法显现则称为不放逸住者。」(耳、鼻、舌、身、意根亦同) (亦见：S.42.13./IV,351.；S.55.40./V,398.(《杂阿含855经》T2.217 .3)；《长部》D.33./III,242.) ↑
  29. 原语idam是「此」之意，注释谓此是虚字，若为「余」即易解。注释亦如是注之，参照下 文。 ↑
  30. 「[由欲、有、见、无明之]四轭之[脱离]为安稳因，」(注)。 ↑
  31. 「法教者乃法因。」 ↑
  32. 依注之「世间之终」(lokassa anto)，谓轮回世界之终，即言终结轮回之转生。 ↑
  33. 对loka-sanni,loka-mani注有lok0 ti sanjanati c’eva mannati ca，乃「以为世想▼.IV.130. 者，以为世思者」。 ↑
  34. 1 为心之防护，应不放逸，应常正念，谓非于过去之已知境(ayatana-vidita)是于未来当 知境(ayatana-veditabba)之意。 ↑
  35. 「对色之想」乃色之概念。对香、味、触、法亦然。 ↑
  36. 以下本经(一一七)和一一六经之异，唯此「中」之文句而已。 ↑
  37. 于原典：「离欲」换用nirujjhati「灭」。余倣六节以下之文而用「离欲」暹罗字作virajjati。 ↑
  38. 参照一一六经七。 ↑
  39. 六处(处于上面译为境，同一原语)之灭尽谓涅槃。 ↑
  40. avarana=nivarana，谓指贪欲、瞋恚、惛沈、掉悔，疑等五种。 ↑
  41. 夜间之十二小时三分而称为初分、中分、后分。 ↑
  42. 参照一0九经。 ↑
  43. 参照一一0经。 ↑
  44. 以下一二二经之三同以下。▼.IV.146.IV,109. ↑
  45. Khuddakapāṭha (Kh.)《小诵》(3.Dvattiṃsākāro三十二身分)︰Atthi imasmiṃ kāye– 1kesā 2lomā 3nakhā 4dantā 5taco, 6maṃsaṃ 7nhāru 8aṭṭhi 9aṭṭhimiñjaṃ 10vakkaṃ, 11hadayaṃ 12yakanaṃ 13kilomakaṃ 14pihakaṃ 15papphāsaṃ 16antaṃ 17antaguṇaṃ 18udariyaṃ 19karīsaṃ 20 matthaluṅgaṃ, 21pittaṃ 22semhaṃ 23pubbo 24lohitaṃ 25sedo 26medo, 27assu 28vasā 29kheḷo 30siṅghāṇikā 31lasikā 32muttan’ti.(在此身有：1.诸发（m. kesā﹐台语：头鬃thau5 cang）。2.诸毛（体毛n. lomā）。3.诸指甲（m. nakhā﹐台语：指甲cainn2 ka）。4.诸齿（m. dantā﹐喙齿chiu3 khi2）。5.皮（m. taco）。6.肉（n. maṃsaṃ, 台语：bah）。7.筋（m. nahāru）。8.骨（n. aṭṭhi）。9.髓（f. aṭṭhi-miñjā）。10.肾（n. vakkaṃ﹐台语：sin7﹐腰子io ci2）11.心（n. hadayaṃ）。12.肝（n. yakanaṃ）。13.肋膜（n. kilomakaṃ；英 pleura）。14.脾（n. pihakaṃ）。15.肺（n. papphāsaṃ）。16.肠（n. antaṃ）。17.肠膜（n. antaguṇaṃ）。18.胃中物（n. udariyaṃ）。19.屎（n. karīsaṃ）。20.脑(n. matthaluṅgaṃ)。21.胆汁(n. pittaṃ)。22.痰(n. semhaṃ) 23.脓(m. pubbo)。24.血(n. lohitaṃ)。25.汗(m. sedo)。26.脂肪(m. medo, 台语chi hong)。27.泪(n. assu﹐台语：目屎bak8 sai2)。28.油膏(f. vasā；英 tallow)。29.唾(m. kheḷo﹐口水﹐台语：喙澜chiu3 nua7)。30.涕(f. siṅghāṇika鼻水)。31.关节液(f. lasikā；英 synovic fluid)。32.尿(n. muttaṃ)。 ↑
  46. 「此为如是」于此谓色之可意。PTS本及暹罗本「眼识」之次有「当感乐」之语。依注释所示之意，照另一异本之所示，此语应可省略。 ↑
  47. 以下同一一八经四~九。 ↑
  48. 以下同一一八经一一~一六 ↑
  49. 《杂阿含255经》卷九，于三十一经为「猕猴室」。 ↑
  50. PTS本为selissaka暹罗本为seleyyaka在暹罗本的注释为selokassaka互相捕背而跳起，注为彼此于行苦热的(？tapana)「游戏」。如蛙跳。 ↑
  51. PTS本虽为jappamase照暹罗本之注解为jahamhase，以jahama,sajjhama之语注 之，以采用此。 ↑
  52. 此八偈和Sn.759-765几乎同样，唯此一句二三言不同，故变成相反之意义，即于此成为santikena vijananti mahadhamma-kovida于Sn.为santikena vijananti maga dhammass’akovida可以取为「不熟」[如]兽之徒，不知近涅槃。 ↑
  53. 以下同上之三节。 ↑
  54. 以下同上之三节。 ↑
  55. 参照一三七经之第九节。 ↑
  56. 同一经之第九节。 ↑
  57. 同一经之第九节。 ↑
  58. 同一经之第九节。 ↑
  59. 见一经之九节。 ↑
  60. 见一经之九节。 ↑
  61. 以下参照三二经 ↑
  62. 有内住、有师范，于注解，注为有内住之烦恼，有规范行之烦恼。于《杂阿含经》卷八之四0、四一两经，译为「有近住弟子、有师」，无内住、无师范之意，应随此而解。意义于六节以 下即明白。内住弟子及师范之有无，以通诸恶不善法有无之意。 ↑
  63. 本经三节vussati有(修)，此二0节有(称)vuccati。虽认为那一个都可以，后者较 佳，即「此称为无内住、无师范之梵行。」 ↑
  64. 于此落失眼识一条。 ↑
  65. pariyaya一般译为「方便」，此英译为method，余依注释karana译为因由。 ↑
  66. 于此可译为应舍汝之欲。 ↑
  67. 《杂阿含经》卷八、三八经：「眼是人大海，彼色为涛波，若能堪色涛波者，得度眼大海竟。」 (参照大正藏二、五四c) ↑
  68. 《杂阿含216经》：「悉于其中贪乐沈没，如狗肚藏，如乱草蕴，此世彼世，绞结缠销亦总如是。」S.35.188.作：yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā(大部份的人(阿罗汉之外)，像紊乱又浸湿的线球一样，像吊球形的鸟窠又覆以纤毛甘蔗、芦苇一样。samunnā：已潮湿。kulagaṇṭhikajātā 读作guḷā-guṇṭhika-jāta(如吊球形的鸟窠)。 ↑
  69. 原语Khira-rukkha余直译之，如护谟树之一种，以下列举树，皆如分泌之护谟树。 ↑
  70. 此数字似缺正确，以从协会本之原典。 ↑
  71. 《杂阿含经》卷九，二六经：「眼系色耶？色系色耶？」 ↑
  72. 以下同一九一经之四 ↑
  73. 以下同一九一经之五 ↑
  74. 以下同三0经二节之末文。 ↑
  75. PTS本作vanjha(不生产)余采用暹罗本vajja(过误之意) ↑
  76. 同二八经之九节 ↑
  77. 原文yoni cassa araddha hoti asavanam khayaya「诸漏灭尽，始为彼之起源。」「原 由」云云，是依注释之karanan c’assa paripunnam． ↑
  78. 以下同一二0经六节。 ↑
  79. 调御可能马之驭者。 ↑
  80. 同一二0经之七节。 ↑
  81. 于原典示为「龟」以kumma,kacchapa二语，于注释解此为同义语，故单一语译出。kacchapa者kaccha即从腋，Pa是饮义。即信为从前肢腋之附着点而饮水。于名义灯， 此二语外还有nakka一语。 ↑
  82. 《杂阿含经》卷四三、四经有「龟虫见来即藏六」之句。言龟为藏六即由此句而云。六是头尾加四肢。然原典用sondipancamani ahgani之语，「首为第五支分」之意，这想是尾之一除 外。 ↑
  83. 参照一二0经之六节，一九八经之九节。 ↑
  84. 《杂阿含1174经》卷四三，一一经「不阂洲渚。」 ↑
  85. 《杂阿含1174经》：「1不着此岸，2不着彼岸，3不沈水底，4不阂洲渚，5不入洄澓，6人亦不取，7非人不取，8又不腐败。」(大正2.314.3)《增壹阿含43.3经》：「1.此岸者身也。2.彼岸者身灭耶。3.中没者欲爱耶。4.在岸上者五欲也。5.为人所捉者。如有族姓子发此誓愿，持此功德福祐，作大国王，若作大臣。6.非人所捉者，如有比丘有此誓愿，生四天王中而行梵行，今持功德生诸天之中，是谓名为非人所捉。7.为水所回转者，此是邪疑也。8.腐败者。邪见、邪治、邪语、邪业、邪命、邪方便、邪念、邪定，此是腐败也。」(大正2.759.1)。 ↑
  86. PTS本二语ekacco ekacco重叠，是衍字。 ↑
  87. 原文「着此岸」是衍字。 ↑
  88. 参照67经之一七节。 ↑
  89. 以下同二00经之四~一一节。 ↑
  90. PTS本单有vutthana，依此，以「想不犯而止者，即有脱出之道」义译之，但暹罗本此加na，因此意为「不关知若犯罪者，将无脱出之道」。 ↑
  91. 同一三二经之一0节。 ↑
  92. cakkhuto于注释cakkhubhavena「依眼」，为「眼」。 ↑
  93. 同一三二经之一八节下。 ↑
  94. anuseti,anusayati随眠、止住，如是存在之意。取原典三节终anusavati,anusayati之 意。 ↑
  95. 参照一三二经之一0~一七节。 ↑
  96. 参照一三二经之一八~二四节。 ↑
  97. 参照九六经之四节。 ↑
  98. kimsuka甄(坚)叔迦、紧祝迦、紧兽(《杂阿含经》卷四三之一二经。)「为何」之意，花 树名。 ↑
  99. panhavyakarana「质问释答」之意，以应质问之反答。在《杂阿含经》卷四三之一二经为「记 说」。 ↑
  100. 《杂阿含经》四三卷六经：「眼识色因缘生，若欲若贪，若昵若念，若决定着处，于彼诸心善 自防护。」 ↑
  101. kittha有稻或稻田之意。 ↑
  102. upari ghataya(m)suniggahitam nigganheyya此段之意稍稍不明了，照此译待后日之 研究。 ↑
  103. 《杂阿含1169经》，过去世时，有王闻未曾有好弹琴声。琴及琵琶皆相当于vīṇā。唯依我们之通常观念，说琴，无宁较接近琵琶vīṇā ↑
  104. 于英译，译为a swampy jangle(湿地之森)注释书，注为kantavana(棘之森)。此较自然。 ↑
  105. 参照一三二经之一0~一五经。 ↑
  106. visaya目的物，对象体，对境，境界。gocara有种种之意，于此是置动物饵之处，即 饵处，饵之意。 ↑
  107. 参照一三二之一八~二三节。 ↑
  108. 缚两手两足，更繁首故，首为第五绳所缚。 ↑
  109. 原典raga虽有染欲，《杂阿含经》四二卷六经有为「病」。注亦有roga，看raga是roga之 误，故译为病。于汉译大约为「病、痈刺。」 ↑

相应部·12因缘相应

2.因 缘 篇(元亨版）

S.12.第一 因缘相应

第一 佛陀品

S.12.1.(缘起)法说

《杂阿含298经》，《增壹阿含49.5经》，No.124《缘起经》

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 尔时，世尊言诸比丘：「诸比丘！」彼等诸比丘应答世尊曰：「大德！」世尊乃如是曰：「诸比丘！[我]为汝等说缘起。汝等谛听，当善思念。我当宣说。」彼等诸比丘奉答世尊曰：「大德！唯然。」

三 世尊如是宣说：「诸比丘！缘起者何耶？诸比丘！缘无明有行，缘行有识，缘识有名色，缘名色有六处，缘六处有触，缘触有受，缘受有爱，缘爱有取，缘取有有，缘有有生，缘生有老死、愁、悲、苦、忧、恼。如是，此乃全苦蕴之集。诸比丘！此谓生起。

II,2.四 由无明之无余、离贪灭，有行灭。由行灭，有识灭。由识灭，有名色灭。由名色灭，有六处灭。由六处灭，有触灭。由触灭，有受灭。由受灭，有爱灭。由爱灭，有取灭。由取灭，有有灭。由有灭，有生灭。由生灭，有老死、愁、悲、苦、忧、恼等灭。如是全苦蕴之灭。」

五 世尊说此已，彼诸比丘而欢喜、随喜，世尊之所说。

S.12.2.分别(说缘起)

《杂阿含298经》，《增壹阿含49.5经》，No.124《缘起经》

一 [尔时，世尊]住舍卫城……

二 [尔时，世尊宣说曰：]「诸比丘！我为汝等分别说缘起，汝等谛听，当善思念。我则宣说。」彼等诸比丘答曰：大德！唯然。」

三 世尊以此宣说曰：「诸比丘！何为缘起？诸比丘！缘无明有行，缘行有识，缘识有名色，缘名色有六处，缘六处有触，缘触有受，缘受有爱，缘爱有取，缘取有有，缘有有生，缘生有老死、愁、悲、苦、忧、恼。如是全苦蕴之集。

II,3.四 诸比丘！何为老死？于各种众生之类，各种众生之老衰、衰耄、朽败、白发、皱皮、寿命之颓败、诸根之耄熟，以此谓之老。于各种众生之部类，各种众生之殁、灭、破坏、死、破灭、诸蕴之破坏，遗骸之放弃，此谓之死。如是此老与死，诸比丘！以此谓之老死。

五 诸比丘！何为生？于各种众生之类，各种众生之出生、出产、降生、诞生、诸蕴之显现，诸处之获得，诸比丘！以此谓之生。

六 诸比丘！何为有？诸比丘！此等有三有：欲有、色有、无色有是。诸比丘！以此谓之有。

七 诸比丘！何为取？诸比丘！此等有四取：欲取、见取、戒禁取、我语取。诸比丘！以此谓之取。

八 诸比丘！何为爱？诸比丘！此等有六爱身：色爱、声爱、香爱、味爱、触爱、法爱，诸比丘！以此谓之爱。

九 诸比丘！何为受？诸比丘！此等有六受身：眼触所生之受，耳触所生之受，鼻触所生之受，舌触所生之受，身触所生之受，意触所生之受是，诸比丘！以此谓之受。

一○ 诸比丘！何为触？诸比丘！有六触身：眼触、耳触、鼻触、舌触、身触、意触是，诸比丘！以此谓之触。

一一 诸比丘！何为六处？[诸比丘！此等有六处：]眼处、耳处、鼻处、舌处、身处、意处，诸比丘！以此谓之六处。

II,4.一二 诸比丘！何为名色？[诸比丘！]受、想、思、触、作意、以此谓之名；四大种及四大种所造之色，以此谓之色。如是此名与此色，谓之名色。

一三 诸比丘！何为识？诸比丘！此等有六识身：眼识、耳识、鼻识、舌识、身识、意识是。诸比丘！以此谓之识。

一四 诸比丘！何为行？诸比丘！此等有三行：身行、口行、心行是。诸比丘！以此谓之行。

一五 诸比丘！何为无明？诸比丘！无知于苦，无知于苦集，无知于苦灭，无知于趣苦灭之道，诸比丘！以此谓之无明。

一六 诸比丘！如是缘无明而有行，缘行而有识……如是全苦蕴之集。因无明之无余、离贪灭，故行灭。因行灭，故识灭……。如是全苦蕴之灭。」

S.12.3.(邪道迹与正)道迹

一 [尔时，世尊]住舍卫城……

二 [尔时，世尊以此宣说：]「诸比丘！[我]为汝等，说[1]邪道迹与正道迹。[汝等]谛听，当善思念。我则宣说。」彼等诸比丘答世尊曰：「大德！唯然。」世尊以此宣说：

三 「诸比丘！所谓邪道迹者何耶？诸比丘！缘无明而有行，缘行而有识……如斯是全苦蕴之集。诸比丘！以此谓邪道迹。

II,5. 四 诸比丘！所谓正道迹者何耶？因无明之无余、离贪灭，故行灭，因行灭故识灭……如斯是全苦蕴之灭。诸比丘！以此谓正道迹。」

S.12.4.毘婆尸(菩萨,正念思维)

《杂阿含366经》

一 [尔时。世尊]住舍卫城。

二 [尔时。世尊以此宣说：]「诸比丘！毘婆尸世尊、应供、正等觉者正觉之前，尚未成正觉，为菩萨时，于正念而思念：「此世间实陷于苦；生、老、衰、殁、再生，然又不知出离此苦，不知老死之[出离]。何时能知此苦之[出离]，老死之出离耶？」

三 诸比丘！尔时，毘婆尸菩萨生是思念：「何故有老死？缘何有老死耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有生故有老死，缘生故有老死。」

四 诸比丘！尔时，毘婆尸菩萨生是思念：「何故有生？缘何有生耶？」诸比丘！尔时毘婆尸菩萨以正思惟与慧生知解：「有有故有生，缘有而有生。」

五 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故而有有？缘何而有有耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有取故而有有，缘取而有有。」

II,6. 六 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有取？缘何而有取耶？」诸比丘！尔时，毘婆尸菩萨以正思维与慧生知解：「有爱故而有取，缘爱而有取。」

七 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有爱？缘何而有爱耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有受故而有爱，缘受而有爱。」

八 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有受？缘何而有受耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有触故而有受，缘触而有受。」

九 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有触？缘何而有触耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有六处故有触，缘六处而有触。」

一○ 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有六处？缘何而有六处耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有名色故有六处，缘名色而有六处。」

一一 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有名色？缘何而有名色耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有识故有名色，缘识而有名色。」

一二 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有识？缘何而有识耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有行故有识，缘行而有识。」

II,7. 一三 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有行？缘何而有行耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有无明故有行、缘无明而有行。」

一四 如是，缘无明有行、缘行而有识……如是此是全苦蕴之集。

一五 诸比丘！「是集、是集，」于是毘婆尸菩萨闻前所未闻之法，眼生、智生、慧生、明生、光生。

一六 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无老死？何灭而老死灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无生故无老死，生灭乃老死灭。」

一七 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无生？何灭乃生灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无有故无生、有灭乃生灭。」

一八 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无有？何灭乃有灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无取故无有，取灭乃有灭。」

一九 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无取？何灭乃取灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无爱故无取，受灭乃取灭。」

II,8. 二○ 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无爱？何灭乃爱灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无受故无爱，受灭乃爱灭。」

二一 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无受？何灭乃受灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无触故无受，触灭乃受灭。」

二二 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无触？何灭乃触灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无六处故无触，六处灭乃触灭。」

二三 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无六处？何灭乃六处灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无名色故无六处，名色灭乃六处灭。」

二四 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无名色？何灭乃名色灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无识故无名色，识灭乃名色灭。」

二五 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无识？何灭乃识灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无行故无识，行灭乃识灭。」

II,9. 二六 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无行？何灭乃行灭耶？」诸比丘！尔时毘婆尸菩萨以正思惟与慧生知解：「无无明故无行，无明灭乃行灭。」

二七 如是，此无明灭乃行灭，行灭乃识灭……如是此全苦蕴灭。

二八 诸比丘！「是灭也、是灭也，」于是毘婆尸菩萨闻前所未闻之法，眼生、智生、慧生、明生、光生。」

七佛之昭说，亦复如是。

S.12.5.尸弃(菩萨,正念思维)

《杂阿含366经》

诸比丘！尸弃世尊、应供、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.6.第六毘舍浮(菩萨,正念思维)

《杂阿含366经》

诸比丘！毘舍浮世尊、应供、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.7.第七拘留孙(菩萨,正念思维)

《杂阿含366经》

诸比丘！拘留孙世尊、应供、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.8.第八拘那舍(菩萨,正念思维)

《杂阿含366经》

诸比丘！拘那舍世尊、应供、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.9.第九迦叶(菩萨,正念思维)

《杂阿含366经》

诸比丘！迦叶世尊、应共、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.10.第十大释迦牟尼瞿昙(菩萨,正念思维)

《杂阿含285经》，S.12.53-54.

II,10.一

二 诸比丘！我于正觉前，末成正觉，为菩萨时，正念以生是思念：「此世间实陷于苦：生、老、衰、殁、再生，然又不知此苦之出离，不知老死之[出离]。何时能知此苦之出离、老死之出离耶？」

三 诸比丘！尔时，我生是思念：「何有故有老死？缘何而有老死耶？」。诸比丘！尔时，我以正思惟与慧生知解：「有生故有老死，缘生而有老死。」

四~一三 诸比丘！尔时，我生是念：「何有故有生？有有、取、爱、受、触、六处、名色、识、行，缘何而有行耶？」诸比丘！尔时，我以正思惟与慧生知解：「有无明故有行，缘无明乃有行。」

一四 如是，缘此无明而有行，缘行而有识……如是此是全苦蕴之集。

一五 诸比丘！「是集、是集」，我闻前所未闻之法，眼生、智生、慧生、明生、光生。

一六 诸比丘！尔时，我生是思念：「无何故无老死，何灭乃老死灭耶？」诸比丘！尔时，我以正思惟与慧生知解：「无生故无老死，生灭乃老死灭。」

II,11.一七~二六诸比丘！尔时，我作如是思念：「无何故无生，无有、取、爱、受、触、六处、名色、识、行，何灭乃行灭耶？」诸比丘！尔时，我以正思惟与慧生知解：「无无明故无行，无明灭乃行灭。」

二七 如是，此无明灭乃行灭，行灭乃识灭……如是此是全苦蕴灭。

二八 诸比丘！「是灭也、是灭，」于是毘婆尸菩萨未闻前所未闻之法，眼生、智生、慧生、明生、光生。」

于此颂曰：

法说及分别，道迹毘婆尸，

尸弃毘舍浮，拘留孙那含，

迦叶大释迦，牟尼尊瞿昙。

第二 食品

S.12.11.食(搏食,触食,意思食,识食)

《杂阿含371经》，《增壹阿含29.4经》

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 [尔时，世尊曰：]「诸比丘！有此等四食，使有情或众生存住，摄受为生。四食者何？或麤、或细之搏食，二是触食，三是意思食，四是识食。诸比丘！

II,12.三 诸比丘！此等四食，以何为因、以何为集、以何为生、以何为起耶？此等四食乃以爱为因、以爱为集、以爱为生、以爱为起。

四 诸比丘！此爱以何为因、以何为集、以何为生、以何为起耶？爱乃以受为因、以受为集、以受为生、以受为起。

五 诸比丘！此受以何为因、以何为集、以何为生、以何为起耶？受乃以触为因、以触为集、以触为生、以触为起。

六 诸比丘！此触以何为因、以何为集、以何为生、以何为起耶？触乃以六处为因、以六处为集、以六处为生、以六处为起。

七 诸比丘！此六处以何为因、以何为集、以何为生、以何为起耶？六处乃以名色为因、以名色为集、以名色为生、以名色为起。

八 诸比丘！此名色以何为因、以何为集、以何为生、以何为起耶？名色乃以识为因、以识为集、以识为生、以识为起。

九 诸比丘！此识以何为因、以何为集、以何为生、以何为起耶？识乃以行为因、以行为集、以行为生、以行为起。

一○ 诸比丘！此行以何为因、以何为集、以何为生、以何为起耶？行乃以无明为因、以无明为集、以无明为生、以无明为起。

一一 诸比丘！如是，缘无明而有行，缘行而有识……如是，此是全苦蕴之集。

一二 无明之无余，离贪灭、乃行灭，行灭乃识灭……如是，此是全苦蕴灭。」

S.12.12.(具寿)破群那(何故有识食)

《杂阿含372经》

一 尔时，世尊住舍卫城。[尔时世尊曰：]

II,13. 二 「诸比丘！有此等四食，使友情或众生存住，摄受为生。四食者何耶？若麤若细之搏食，二是触食，三是意思食，四是识食。诸比丘！此等四食，使有情或众生存住，摄受为生。」

三 如是说时，尊者牟犁破群那，以此白世尊曰：「大德！谁食识食耶？」世尊曰：「[如是]之问乃不正。我[未言众生或人]「食」。我若言「食」者，则「大德！谁食耶？」之问为正。然我不如是言，是故，对不如是言之我唯应问：「大德！何故有识食耶？」此为正问。然者其正答：「识食为未来之再有、再生之缘，因有识故有六处、缘六处而有触。」

四 「大德！谁者是触耶？」世尊曰：「如是之问乃非正。我未言「触」，我若言「触」者，则「大德！谁触耶？」之问为正。然我不如是言；是故，对未如是言之我，唯应问：「大德！缘何有触耶？」

此乃正问。然其正答：「缘六处有触，缘触有受」。」

五 「大德！谁者感之耶？」世尊曰：「如是之问乃非正。我未言「感」，我若言「感」者，则：「大德！谁者感之耶？」之问为正。然我不如是言，是故，对不如是言之我，唯应问：「大德！缘

何有受耶？」此乃正问。然其正答：「缘触而有受，缘受而有爱」。」

II,14.六 「大德！谁者渴之耶？」世尊曰：「如是之问乃非正。我未言「渴」，我若言「渴」者，则：「大德！谁者是渴之耶？」之问乃正。然我不如是言，是故，对不如是言之我，唯应问：「大德！缘何有爱耶？」此乃正问。然其正答：「缘受有爱，缘爱有取」。」

七 「大德！谁者取着耶？」世尊曰：「如是之问乃非正。我未言「取着」，我若言「取着」者，则：「大德！谁者是取着耶？」之问乃正。然我不如是言，是故，对不如是言之我，唯应问：「大德！缘何有取耶？」此乃正问。然其正答：「缘爱而有取，缘取而有有」。……如是此是全苦蕴之集。

八 破群那！六触处之无余，离贪灭者乃触灭，触灭乃受灭，受灭乃爱灭，受灭乃取灭，取灭乃有灭，有灭乃生灭，生灭乃老死、愁、悲、苦忧、恼之灭。如是，此是全苦蕴之灭。」

S.12.13.沙门婆罗门(1)

《杂阿含372经》

一 [尔时，世尊]住舍卫城。

II,15.二 [世尊曰：]「诸比丘！任何沙门、婆罗门，彼等不知老死、不知老死之集、不知老死之灭、不知老死灭之道迹、不知生……不知有、不知取、爱、受、触、六处、名色、识、行、不知行之集、不知行之灭、不知行灭之道迹。诸比丘！彼等沙门、婆罗门者，即于沙门而非正沙门，于婆罗门而非正婆罗门。又彼尊者等，对沙门之义、或对婆罗门之义，于现在为非自知者，为非住入实证者。

三 诸比丘！任何沙门、婆罗门，彼等知老死、知老死之集、知老死之灭、知老死灭之道迹、知生、有、取、爱、受、触、六处、名色、识、行、知行之集、知行之灭、知行灭之道迹。诸比丘！彼等沙门、婆罗门，于沙门为正沙门、于婆罗门为正婆罗门。彼尊者等，对沙门之义，与婆罗门之义，于现在为自知者，为住入实证者。」

S.12.14.(不知老死等法,非正)沙门婆罗门(2)

《杂阿含352、353经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！任何沙门、婆罗门，彼等不知此等法、不知此等法之集、不知此等法之灭、不知趣此等法之道迹。[彼等沙门、婆罗门，于沙门非正沙门，于婆罗门非正婆罗门……。]

三 不知如何法？不知如何法之集？不知如何法之灭？不知如何法灭之道迹？

II,16.四 不知老死、不知老死之集、不知老死之灭、不知老死灭之道迹、不知生……有、取、爱、受、触、六处、名色、识、行。不知此等之诸法、不知此等诸法之集、不知此等诸法之灭、不知此等诸法灭之道迹。

五 诸比丘！彼等沙门、婆罗门，于沙门为非正沙门、于婆罗门为非正婆罗门。彼尊者等，亦对沙门之义，或婆罗门之义，于现法不能自知、不能住入实证。

六 诸比丘！虽是何之沙门、婆罗门，如此等之法、知此等法之集、知此等法之灭、知此等法灭之道迹。彼等沙门、婆罗门，[于沙门为正沙门、于婆罗门为正婆罗门……。]

七 知如何法？知如何法之集？知如何法之灭？知如何趣法灭之道迹？

八 知老死、知老死之集、知老死之灭、知趣老死灭之道迹……生、有、取、爱、受、触、六处、名色、识、行、知行之集、知行之灭、知趣行灭之道迹、知此等之诸法、如此等诸法之柴、知此等诸法之灭、知趣此等诸法灭之道迹。

九 诸比丘！唯彼等沙门、婆罗门，于沙门为正沙门，于婆罗门为正婆罗门；彼尊者等亦对沙门之义、婆罗门之义，于现在自知，住入实证。」

S.12.15.(具寿)迦旃延(此世间非断非常)

《杂阿含301经》

一 [尔时，世尊]住舍卫城。

II,17.二 尔时，尊者迦旃延来诣世尊处。诣已，礼拜世尊，坐于一面。

三 坐于一面之尊者迦旃延，白世尊曰：「大德！所谓正见、正见，大德！正见者何耶？」

四 「迦旃延！此世间多依止于有与无之两[极端]。」

五 迦旃延！依正慧以如实观世间之集者、则此世间为非无者。迦旃延！依正慧以如实观世间之灭者，则此世间为非有者。

【巴】lokasamudayaṃ kho Kaccāyana yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti. lokanirodhaṃ kho Kaccāyana yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti. (S II 17) *

【意】迦旃延！当一个人以正确的智慧如实见到世间的集起时，他对世间就不会抱持「无见」；当一个人以正确的智慧如实见到世间的息灭时，他对世间就不会抱持「有见」。

(*巴利本第十二相应以下只标册号、页号，至于相应号、经号、段号，因与汉译本同，故从略。详参文末「引文出处格式说明」第五项。)

六 迦旃延！此世间多为方便[2]所囚、计、取着。圣弟子计使、取着于此心之依处，不囚于「予是我，」[3]无着、无住，苦生则见生，苦灭则见灭，不惑不疑，无缘他事，是彼智生。迦旃延！如是乃正见。

【巴】upayupādānābhinivesavinibandho* khvāyaṃ Kaccāyana loko yebhuyyena. tañcāyaṃ upayupādānam cetaso adhiṭṭhānam abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti “attā me”** ti. “dukkham eva uppajjamānam uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī”ti na kaṅkhati na vicikicchati aparapaccayā ñāṇam evassa ettha hoti. ettāvatā kho Kaccāna sammādiṭṭhi hoti. (S II 17)

【意】迦旃延！世人大多被执着、执取、计执所束缚，若他的内心没有执着、执取、住着、以及计执的随眠－－也就是不执着于「(这是)我的自我」，则他对于「生起时，只是苦生起；息灭时，只是苦息灭」这内容便能无疑、无惑，不靠他人的因缘，而有这样的智慧。迦旃延！这样就是正见。(*“upay-”原作 “upāy-”，今依CSCD版改。下同。

**“attā me” 原作 “attā na me”，今依CSCD版改。)

七 迦旃延！说「一切为有，」此乃一极端。说「一切为无，」此乃第二极端。迦旃延！如来离此等之两端，而依中道说法。

八 缘无明而有行、缘行而有识……如是为全苦蕴之集。因无明之无余，离贪灭乃行灭，行灭乃识灭……如是则是全苦蕴之灭。

II,18.

S.12.16.说法者(为厌离老死.离贪.灭)

《杂阿含363-365经》，《杂阿含26-27经》

一 [尔时，世尊]住舍卫城。

二 尔时，一比丘来诣世尊处。诣已，礼拜世尊，坐于一面。

三 坐于一面之彼比丘白世尊言：「大德！所谓说法者、说法者。说法者是何耶？」

四 [世尊曰：]「若比丘，为厌离老死、为离贪、为灭而说法者，彼得谓是说法比丘。

五 若比丘，为厌离老死、为离贪、为灭而行，彼得谓是行法[4]随顺法之比丘。

六 若比丘[5]，有厌离老死、离贪、灭、无取着解脱者，彼得谓是达现法涅槃之比丘。

七 若比丘，为生[厌离、离贪、灭]；若比丘，为有……，若比丘，为取……，若比丘为爱……受、触、六处、名色、识、行、无明之厌离、为离贪、为灭而说法者，彼得谓是说法比丘。」

八 若比丘为厌离无明、为离贪、为灭而行，彼得谓是行法随顺法之比丘。

九 若比丘，有厌离无明、离贪、灭、无取着，解脱者，得谓是现法涅槃之比丘。」

S.12.17.阿支罗(迦叶,苦是自作他作?)

《杂阿含302经》，No.499《佛为阿支罗迦叶自化作苦经》

一 如是我闻。尔时世尊住王舍城竹林栗鼠养饵所。

二 一时，世尊清晨，着衣持钵，入王舍城行乞。

三 阿支罗迦叶，见世尊从远处来，见已而走近世尊，近而与世尊俱相致问及交谈、可记忆之语，而立于一面。

四 立于一面之阿支罗迦叶，白世尊言：「我等向尊者瞿昙以问琐事，若蒙尊者瞿昙允诺，请答所问。」「迦叶！今乃非问之时，我等即将行入聚落。」

五 阿支罗迦叶，再白世尊言：「我等向尊者瞿昙以问琐事，若尊者瞿昙允诺、请答所问。」「迦叶，今乃非问之时，我等将行入聚落。」

六 阿支罗迦叶三度如是曰：……非问之时，我等将行入聚落。如是说时，阿支罗迦叶向世尊如是言：「非多，我等唯欲向尊者瞿昙稍问而已。」「迦叶！汝欲问者、即问之。」

七 「瞿昙！苦是自作耶？如何？」世尊曰：「迦叶！并不然！」

八 「瞿昙！苦是他作耶？如何？」世尊曰：「迦叶！并不然！」

九 「瞿昙！苦是自作而他作耶？」世尊曰：「迦叶！并不然！」

II,20.一○ 「瞿昙！苦非自作、非他作、是无因生耶？如何？」世尊曰：「迦叶！并不然！」

一一 「瞿昙！苦是无耶？如何？」世尊曰：「迦叶！苦非无，迦叶！苦是有。」

一二 「然则，尊者瞿昙，不知苦，不见苦耶？」「迦叶！我非不知苦，非不见苦：迦叶！我知苦；迦叶！我见苦。」

一三 「「瞿昙！苦是自作耶？如何？」之问，沙门答云：「迦叶，不然。」「瞿昙！苦是他作耶？」如何？之问，沙门答云：「迦叶！并不然。」「瞿昙！苦是自作而他作耶？如何？」之间，沙门答云：「迦叶！并不然。」「瞿昙！苦是非自作、非他作、无因生耶？如何？」之问，沙门答云：「迦叶！并不然。」「瞿昙！苦是无，如何？」之问，沙门答云：「迦叶！苦非无、苦是有。」「然则，尊者瞿昙乃不知苦、不见苦耶？」之问，沙门答云：「迦叶！我非不知苦；迦叶！我非不见苦；迦叶！我知苦；

迦叶！我见苦。」大德！世尊请以苦示我。大德！世尊请以苦说示于我。」

一四 「迦叶！如作者与受者是同一，汝先以苦是自作者，如是之所说者，是堕于常见者。

迦叶！如作者与受者是相异，于受重压者苦是他作者，如是之所说者，是堕于断见者。

II,21.一五 迦叶！如来说：离此等两极端之法。缘无明而有行，缘行而有识……如是则为全苦蕴之集。由无明之无余、离贪灭，乃行灭，由行灭乃识灭……如是则是全苦蕴之灭。」

一六 如是说时，阿支罗迦叶白世尊言：「大德！最殊胜；大德！最殊胜；大德！譬如能使倒者复起……如暗中持来灯火，有眼之士可以见物，世尊为说种种法。大德！我归依世尊！归依法与僧伽。大德！唯我欲于世尊之处出家，得具足戒。」

一七 「迦叶！曾为异学者，愿于此法与律出家，欲受具足戒者，得经四月之别住试练后，欲作比丘，方可出家，使受具足戒成为比丘。虽然，我亦知人之有差别。」

一八 「大德！若曾为异学者，若愿于此法与律出家，而欲受具足戒者，须四月别住，经四月别住之试练后，欲作比丘者，可使出家，使受具足戒成为比丘，则我愿别住四年，经四年别住之试练后，出家为比丘，使受具足戒成为比丘。」

一九 如是，阿支罗迦叶于世尊之处得出家，受具足戒。

II,22.二○ 尊者迦叶，受具足戒不久、独退居、不放逸、精勤、住于专注，不久以正良家之子，出家而为无家，对无上之究竟梵行，于现法自知，入住实证，如生已尽，梵行已成，应作已作，更不来此再生。

二一 如是，尊者迦叶，成为一阿罗汉。

S.12.18.(游方者)玷牟留(苦是自作他作?)

《杂阿含303经》

一 [尔时世尊]住舍卫城。

二 尔时，游方者玷牟留来诣世尊处。诣已，与世尊俱相致问及交谈可记忆之语，而坐于一面。

三 坐于一面之游方者玷牟留，白世尊言：「瞿昙！苦乐是自作耶？如何？」世尊曰：「玷牟留！并不然。」

四 「瞿昙！苦乐是他作耶？如何？」世尊曰：「玷牟留！并不然。」

五 「瞿昙！苦乐是自作而他作耶？如何？」世尊曰：「玷牟留！并不然。」

六 「瞿昙！苦乐乃非自作、非他作、是无因生耶？如何？」世尊曰：「玷牟留！并不然。」

七 「瞿昙！苦乐是无耶？如何？」

八 「玷牟留！苦乐是非无；玷牟留！苦乐是有。」「然则，尊者瞿昙不知、不见苦乐耶？」

九 「玷牟留！我非不知、不见苦乐；玷牟留！我知苦乐；玷牟留！我见苦乐。」

II,23. 一○ 「「瞿昙！苦乐是自作耶？如何？」之问，沙门云：「玷牟留！并不然。」「瞿昙！苦乐是自作、他作耶？如何？」之问，沙门云：「玷牟留！并不然。」「瞿昙！苦乐是非自作、非他作、是无因生耶？如何？」之问，沙门云：「玷牟留！并不然。」「瞿昙！苦乐是无耶？如何？」之问，沙门云：「玷牟留！苦乐是非无；玷牟留！苦乐是有。」「然则大德！瞿昙是不知苦乐、不见苦乐耶？」之问，沙门云：「玷牟留！我非不知苦乐、不见苦乐。玷牟留！我知、见苦乐。」「尊者瞿昙！请为我说示苦乐；尊者瞿昙！请为我说示苦乐。」

一一 如「受与感者是同一。」玷牟留！如汝先所云：「苦乐是自作，」我不如是言。

一二 如「受与感者是相异。」玷牟留！如受重压者：「苦乐是他作。」我不如是言。

一三 玷牟留！离此等之两极端，如来依中道说法。缘无明而有行，缘行而有识……如是则为全苦蕴之集。由无明无余、离贪灭，乃行灭，由行灭乃识灭……如是此是全苦蕴灭。」

一四 如是言时，游方者玷牟留白世尊言：「瞿昙！是最殊胜……我归依世尊，归依法与比丘僧。大德！请摄受我，今日以后，终身归依为优婆塞。」

S.12.19.愚与贤(之差别)

《杂阿含294经》

一 [尔时，世尊]住舍卫城。

II,24.二 世尊曰：「诸比丘！被无明所覆、渴爱所系之愚夫，生如是之身，依此身[6]与外之名色，如是依此二者，有触、六触处。愚夫于此等之﹝六﹞，若依其一，经验所触之苦乐。

三 诸比丘！有被无明所覆、渴爱所系之贤者，生如是之身，依此身与外之名色，依如是此二者，有触、六触处。贤者对此等之﹝六﹞、若依其一，经验所触之苦乐。

四 诸比丘！然而，贤者与愚者有如何之差别？其差别、差异如何耶？」

五 「大德！对我等，法乃以世尊为根，以世尊为导者，以世尊为所依。善哉！大德！请述此等语之意义，诸比丘闻世尊之语已，当受持奉行。」

六 「诸比丘！再当谛听，当善思念，我则为说。」彼诸比丘答世尊曰：「大德！唯然。」

七 世尊曰：诸比丘！唯愚夫被无明所覆、渴爱所系以生此身。在愚夫不断无明、不尽渴爱。所以者何？诸比丘！愚夫不行梵行，实乃不行苦之灭。然而，愚夫身坏命终后，还再生身；彼生身故，则不得解脱生、老、死、愁、悲、苦、忧、恼，所以找说由苦不能解脱。

II,25.八 诸比丘！唯贤者，被无明所覆、渴爱所系以生此身。然而，有贤者断彼无明、尽其渴爱。所以者何？诸比丘！贤者行梵行，实乃行苦之灭。然而，贤者身坏[命终后]，不再生身。彼不生身故，则解脱生、老死、愁、悲、苦、忧，恼。所以我说由苦而解脱也。

九 诸比丘！贤者与愚者有此之别、有此差异、有此差别。此即梵行住者。」

S.12.20.缘(起及缘生法)

▲《杂阿含296经》

一 [尔时，世尊]住舍卫城。

二 世尊曰：「诸比丘！我为汝等说缘起及缘生之法，汝等谛听，当善思念，我则为说」。彼诸比丘奉答世尊曰：「大德！唯然。」世尊曰：

三 「诸比丘！何为缘起耶？诸比丘！缘生而有老死。如来出世，或如来不出世，此事之决定、法定性、法已确立，即是相依性。如来证于此，知于此。证于此、知于此，而予以教示宣布，详说、开显，分别以明示，然而即谓：「汝等，且看！」

II,26.四 诸比丘！缘生而有老死。诸比丘！缘有而有生。诸比丘！缘取而有有。诸比丘！缘爱而有取。诸比丘！缘受而有爱。诸比丘！缘触而有受。诸比丘！缘六处而有触。诸比丘！缘名色而有六处。诸比丘！缘识而有名色。诸比丘！缘行而有识。诸比丘！缘无明而有行。如来出世、或不出世，此事之决定、法定性、法已确立，即相依性。如来证知。此已证知而予以教示宣布，详说、开显、分别以明示，然而即谓「汝等，且看！」

五 诸比丘！缘无明而有行。诸比丘！于此有如不虚妄性、不异如性、相依性者，诸比丘！此谓之缘起。

六 诸比丘！何为缘生之法耶？诸比丘！老死是无常、有为、缘生、灭尽之法，败坏之法，离贪之法，灭法。

七 诸比丘！生是无常、有为、缘生、灭尽之法、败坏之法、离贪之法、灭法。

八 诸比丘！有是无常、有为、缘生、灭尽之法、败坏之法、离贪之法、灭法。

九~一六 诸比丘！取为……诸比丘！爱为……诸比丘！受为……诸比丘！触是……诸比丘！六处是……诸比丘！名色是……诸比丘！识是……诸比丘！行是……

一七 诸比丘！无明是无常、有为、缘生、灭尽之法、离贪之法、灭法。诸比丘！此等谓之缘生法。

一八 诸比丘！圣弟子对此缘起及缘生之法，以正慧如实善见故，彼忆起宿世，即：「我于过去世有耶？我于过去世无耶？何故于过去世有耶？于过去如何有耶？于过去世如何有耶？如何而有耶？」

II,27.一九 [彼圣弟子，]驰思未来：即：「我于未来世有耶？于未来世无耶？何故于未来世有耶？如何于未来世有耶？我于未来世何有？如何而有之耶？」

二○ [又圣弟子]，于今之现世就已有惑。即：「有我耶？无我耶？何故有我耶？如何有我耶？此众生来自何处耶？彼将赴何处耶？」不知其理。

二一 所以者何？诸比丘！圣弟子如实对此缘起及此等缘生之法，以正慧善见故。」

此颂曰：

食与破群那，沙门婆罗门，

迦旃延法说，支罗玷牟留，

对愚之贤者，第十则为缘。

第三 十力品

S.12.21.(如来)十力(1)

▲《增壹阿含46.3经》

一 [尔时，世尊]住舍卫城。

II,28.二 世尊宣曰：「诸比丘！如来具足十力，具足四无所畏，示知牛王之事，于众中作狮子吼，转梵轮，济度众生。 [所谓]：色如是如是，色之集如是如是，色之灭如是如是；受如是如是，受之集如是如是，受之灭如是如是；想如是如是，想之集如是如是，想之灭如是如是；行如是如是，行之集如是如是，行之灭如是如是；识如是如是，识之集如是如是，识之灭如是如是。此有时即彼有，此生时即彼生。此无时即彼无，此灭时即彼灭。

三 即缘无明有行，缘行有识……如是此是全苦蕴之集。

四 依无明之无余，依离贪灭乃行灭，依行灭乃识灭……如是此为全苦蕴之灭。」

S.12.22.(如来)十力(2)

《杂阿含348经》

一 [尔时，世尊]住舍卫城。

二~四 [尔时，世尊曰：]「诸比丘！如来具足十力……如是此是全苦蕴之灭。

五 诸比丘！如是，由我善说于法，明确开显说示断纽。

六 诸比丘！如是，由我善说，明确开显说示断纽之法，使良家之子，依信而出家具足修行精进，又于身体皮肤与腱与骨，残余，血肉枯竭，依人之勇猛、人之精进、人之精勤，应达未达者，则不舍离精进。

II,29. 七 诸比丘！所以者何？懈怠者住于苦，被恶不善法所覆，使大利衰微。诸比丘！精勤者住于乐，远离恶不善法，使大利满足。

八 诸比丘！依劣则无能达于第一者。诸比丘！依第一则能达第一。诸比丘！师现前即以此梵行为第一者。诸比丘！为使未达者能达，未得者能得，未实证者能实证，实当应精勤。

九 如是，此我等之出家不为空，有果，有果报。依此我等受用衣服、饮食、卧具、病药资具。此等虽为卑下之物，然于我等为大果、大利。

一○ 诸比丘！汝等即当如是学。诸比丘！唯依观于自利、行不放逸具足。诸比丘！唯依观于他利，行不放逸具足。诸比丘！唯依观于俱利、行不放逸具足。」

S.12.23.缘(灭智之缘等)

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！我依知、见说漏之灭尽，非不知、不见而说。

三 诸比丘！如何知、如何见为漏之灭尽耶？色如是如是，色之集如是如是，色之灭如是如是；受如是如是……想如是如是；行如是如是；识如是如是，识之集如是如是，识之灭如是如是。诸比丘！如是知、如是见，为漏之灭尽。

II,30. 四 诸比丘！灭尽之时，我说于灭之智为有缘而非无缘。

五 诸比丘！何为灭智之缘耶？当谓「是解脱。」诸比丘！我说解脱是有缘而非无缘。

六 诸比丘！何为解脱之缘耶？当谓「是离贪。」诸比丘！我说离贪是有缘而非无缘。

七 诸比丘！何为离贪之缘耶？当谓「是厌离。」诸比丘！我说厌离是有缘而非无缘。

八 诸比丘！何为厌离之缘耶？当谓「是如实知见。」诸比丘！我说如实知见是有缘而非无缘。

九 诸比丘！何为如实知见之缘耶？当谓「是三摩地。」诸比丘！我说三摩地是有缘而非无缘。

一○ 诸比丘！何为三摩地之缘耶？当谓「是乐。」诸比丘！我说乐是有缘而非无后。

一一 诸比丘！何为乐之缘耶？当谓「是轻安。」诸比丘！我说经安是有缘而非无缘。

一二 诸比丘！何为经安之缘耶？当谓「是喜。」诸比丘！我说喜是有缘而非无缘。

一三 诸比丘！何为喜之缘耶？当谓「是悦。」诸比丘！我说悦是有缘而非无缘。

一四 诸比丘！何为悦之缘耶？当谓「是信。」诸比丘！我说信是有缘而非无缘。

II,31. 一五 诸比丘！何为信之缘耶？当谓「是苦。」诸比丘！我说苦是有缘而非无缘。

一六 诸比丘！何为苦之缘耶？当谓「是生。」诸比丘！我说生是有缘而非无缘。

一七 诸比丘！何为生之缘耶？当谓「是有。」诸比丘！我说有是有缘而非无缘。

一八 诸比丘！何为有之缘耶？当谓「是取。」诸比丘！我说取是有缘而非无缘。

一九 诸比丘！何为取之缘耶？当谓「是爱。」诸比丘！我说爱是有缘而非无缘。

二○~二五 诸比丘！何为爱之缘耶？当谓「是受。」……当谓「是触」……当谓「是六处。」……当谓「是名。」……当谓「是识。」……当谓「是行。」诸比丘！我说行是有缘而非无缘。

II,32.二六 诸比丘！何为行之缘耶？当谓：「是无明。」诸比丘！如是缘无明而有行，缘行而有识，缘识而有名色，缘名色而有六处，缘六处而有触，缘触而有受，缘受而有爱，缘爱而有取，缘取而有有，缘有而有生，缘生而有苦，缘苦而有信，缘信而有悦，缘悦而有喜，缘喜而有轻安，缘轻安而有乐，缘乐而有三摩地，缘三摩地而有如实知见，缘如实知见而有厌离，缘厌离而有离贪，缘离贪而有解脱，缘解脱于灭有智。

二七 诸比丘！譬如天降雨于山顶，落大粒时，其水转向低处、充满山侧之洞穴、罅、隙、壑，充满山侧之洞穴、罅、隙、壑，更充满小池，充满小池更充满大池，充满大池更充满小河，充满小河更充满大河，充满大河，继而充之于海，大海。

二八 诸比丘！同于此者，缘无明而有行，缘行而有识，缘识而有名色，缘名色而有六处，缘六处而有触，缘触而有受，缘受而有爱，缘爱而有取，缘取而有有，缘有而有生，缘生而有苦，缘苦而有信，缘信而有悦，缘悦而有喜，缘喜而有轻安，缘轻安而有乐，缘乐而有三摩地，缘三摩地而有如实知见，缘如实知见而有厌离，缘厌离而有离贪，缘离贪而有解脱，缘解脱而有灭智。」

S.12.24.异学(苦是自作他作)

《杂阿含343经》

一 [尔时，世尊]住王舍城竹林。

二 尔时，尊者舍利弗清晨着衣、持钵，入王舍城乞食。

三 时，尊者舍利弗生此思念：「至王舍城乞食，为时尚早，我宁往诣异学游方者之园。」

II,33. 四 尔时，尊者舍利弗则行近异学游方者之园。近彼等异学游方者，与之相互致问，交谈可记忆之语后，坐于一面。向坐于一面之尊者舍利弗，彼等异学游方者作如是言曰：

五 「友，舍利弗！有业论者沙门、婆罗门说示：「苦是自作。」友，舍利弗！又有业论者沙门、婆罗门说示：「苦是他作。」友，舍利弗！又有业论者沙门、婆罗门说示：「苦是自作、亦他作。」友，舍利弗！又有业论者沙门、婆罗门说示：「苦非自作、亦非他作、乃无因生也。」

六 「友，舍利弗！于此沙门瞿昙是如何说？作如何语耶？若我等答沙门瞿昙之所说，应如何说示耶？我等不可依无实而对沙门瞿昙有所毁谤。我等将说示法随顺法，任何[7]说随顺说之同学将不住于难诘处。」

七 「友！世尊云：苦乃由缘生。依何而成耶？依触而成。唯世尊作如是之所说，对世尊，无以无实而予谤毁，我等说示法随顺法，任何人之同学说随顺说者，不住于难诘处。」

II,34.八 「友！然而，业论者说示：「苦是自作。」沙门、婆罗门亦云：「缘触而有苦。」业论者说示：「苦是他作。」沙门、婆罗门亦云：「缘触而有苦。」又业论者说示：「苦是自作、他作。」沙门、婆罗门亦云：「缘触而有苦。」又业论者说示：「苦非自作非他作、是无因生。」沙门、婆罗门亦云：「缘触而有苦也。」」

九 「友！业论者说示：「苦为自作。」沙门、婆罗门，实者「不依24触而得经验，」彼不知此理。又业论者说示：「苦是他作。」沙门、婆罗门，实者「不依触而得经验，」彼不知此。又业论者说示：「苦是自作亦他作，」沙门、婆罗门，实者「不依触而得经验，」彼不知此。又业论者说示：「苦非自作亦非他作，乃无因生，」沙门婆罗门，实者「不依触而得经验，」彼不知此理。」

一○ 尊者阿难闻尊者舍利弗与彼等异学游方者之论议。

一一 尔时，尊者阿难至王舍城乞食，由乞食还，食后来诣世尊处。诣已，礼敬世尊，坐于一面。

坐于一面之尊者阿难，悉将尊者舍利弗与彼等异学游方者之论议，以告世尊。

一二 「善哉！善哉！阿难！如舍利弗之正当说示，予说示。阿难！「苦是缘生，」此乃我之所告。缘何如是耶？是依触。如是乃我所说者。无以无实谤我，任何人之同学说随顺说者、不住于难诘处。

II,35.一三 然则阿难！业论者沙门、婆罗门说示：「苦是自作」亦云：「缘触而有苦」．业论者沙门、婆罗说示：「苦是非自作、非他作、为无因生。」亦云：「缘触而有苦」。

一四 然则阿难！业论者之沙门、婆罗门说示：「苦是自作，」实者「不依于触而无苦之经验，」彼不知于此处。……业论者之沙门婆罗门说示：「苦非自作、非他作、乃无因生，」实者「不依于触而不得经验，」彼实不知于此处。

一五 阿难！尔时，我住王舍城竹林栗鼠养饵所。

一六 阿难！尔时，我清晨着衣、持钵，入王舍城乞食。

一七 阿难！当时我生是思念：「行至王舍城乞食，为时尚早，我何不先诣异学游方者之园。」

一八 阿难！尔时，我来异学游方者之园。至已，与彼等异学游方者俱相致问、交谈问候，可记忆之语后，坐于一面。阿难！彼等异学游方者，对坐于一面之我作如是言曰：

一九 「友，瞿昙！业论者之沙门、婆罗门有说示：「苦为自作。」友，瞿昙！业论者之沙门、婆罗门有说示：「苦为他作。」友，瞿昙！又业论者之沙门、婆罗门有说示：「苦是自作、他作。」友，瞿昙！又业论者之沙门、婆罗门有说示：「苦非自作、亦非他作、乃无因生。」

II,36.二○ 于此尊者瞿昙作如何说？作如何语耶？若我等答尊者瞿昙之所说，应如何说示耶？不可或有无实、毁谤尊者瞿昙。我等说示法随顺法。任何人之同学说随顺说者，不住于难诘处。

二一 阿难！如是云耶？我对彼等异学游方者作如是言：「友！我说：「苦是由缘生。缘何而成耶？是缘触。如是唯我之所说，无以无实谤我，说示法随顺法，任何人之同学说随顺说者，则不住于难诘处。」」

二二 然则友！业论者之沙门、婆罗门说示：「苦为自作」亦云：「缘触[8]而有苦」……业论者之沙门婆罗门说示：「苦为非自作、非他作、无因生。」亦云：「缘触而有苦。」

二三 友！业论者之沙门婆罗门说示：「苦是为自作、」「不依于触、不得经验，」彼实不知于此处。……业论者之沙门、婆罗门说示：「苦是非自作、非他作、无因生，」「不依于触，即不得经验，」彼实不知于此处。

二四 「大德！是稀有！大德！是未曾有！实于一句之中不能道尽一切之义。大德！若对此义予详说，将更见甚深、深远者。」

二五 「然者，阿难！于此，汝为显示之！」

二六 「大德！若向我如是问：「友，阿难！老死之因是如何？集是如何？生是如何？起是如何？」我对如是问，则如是说示：「友！老死乃以生为因、以生为集、以生为生、以生为起也。」大德！我对如是为问，则作如是说。」

II,37. 二七 「大德！若对我作如是问：「友！阿难！生之因是如何？集是如何？生是如何？起是如何？」大德！我对如是问，则如是说示：「友！生乃以有为因、以有为集、以有为生、以有为起也。」大德！我对如是问则为如是说。」

二八 「大德！若对我作如是问：「友！阿难！有之因是如何？集是如何？生是如何？起是如何？」大德！我对如是问，则如是说示：「友！有乃以取为因、以取为集、以取为生、以取为起。」大德！我对如是问，则作如是说。」

二九~三一 「大德！若对我作如是问：「友！取之因是如何？……友！爱之因是如何？……友！受之因是如何？……」大德！若对我如是问：「友！阿难！触之因是如何？集是如何？生是如何？起是如何？」大德！我对如是问，则作如是说示：「友！触以六处为因、以六处为集、以六处为生、以六处为起。」「友！由六触处之无余，依离贪灭，乃触灭，触灭乃受灭，受灭乃爱灭，受灭乃取灭，取灭乃有灭，有灭乃生灭，生灭乃老死、愁、悲、苦、忧、恼灭。如是乃全苦蕴之灭。」大德！我对如是问，则作如是说。」

S.12.25.(具寿)浮弥(苦是自作他作)

《杂阿含343经》

一 [尔时，世尊]住舍卫城。

一

II,38.二 尔时，尊者浮弥于日暮自宴坐起，来诣尊者舍利弗之处。诣已，与尊者舍利弗俱相致问，交谈问候及可记忆之语后，坐于一面。坐于一面之尊者浮弥，向尊者舍利弗作如是言：

三 「友！舍利弗！业论者之沙门、婆罗门有说示：「苦乐是自作。」友！舍利弗！又业论者之沙门、婆罗门有说示：「苦乐是他作。」友！舍利弗！又业论者之沙门、婆罗门有说示：「苦乐是自作而他作。」友！舍利弗！又业论者之沙门、婆罗门有说示：「苦乐是非自作，非他作，乃无因生。」

四 友！舍利弗！于此世尊作如何说？作如何语耶？若我等应答世尊之所说，则应如何说示耶？不应以无实诽谤世尊。我等说示法随顺法。任何人之同学说随顺说者，不往于难诘处。」

五 「友！世尊说：「苦乐是缘生。」依何而生耶？依触乃有苦乐，如是世尊之所说，因无以无实，不可谤世尊，说示法随顺法，任何人之同学说随顺说者，则不住于难诘处。

六 然则，友！彼等业论者之沙门、婆罗门说示：「苦乐是自作」；亦云：「缘触乃有苦乐。」……彼等业论者之沙门、婆罗门说示：「苦乐为非自作、非他作、为无因生，」亦云：「缘触乃有苦乐。」

II,39. 七 友！彼业论者之沙门、婆罗门说示：「苦乐为自作」，「不依触无有经验」彼实不知此处……彼等业论者之沙门、婆罗门说示：「苦乐为非自作、非他作、无因生，」「不依触无经验，」彼实不知此处。

二

八 时，尊者阿难，闻尊者舍利弗与尊者浮弥之此论议。

九 尔时，尊者阿难来诣世尊处。诣已，礼敬世尊，坐于一面。坐于一方之阿难，将尊者舍利弗与尊者浮弥之论议，悉奉白世尊。

一○ 「苦哉，善哉！阿难！说示如舍利弗者是正说示。阿难！是即：「苦乐是缘生，」是我所说。「缘何如是？是缘触也。」如是乃我所说者，无有无实谤我，任何人之同学说随顺说者，不住于难诘处。

一一 然则阿难！彼等业论者之沙门、婆罗门说示：「苦乐是自作，」亦云：「缘触有苦乐，」……业论者之沙门婆罗门说示：「苦乐是非自作、非他作、无因生了」亦云：「缘触而有苦乐。」

一二 若然，阿难！彼等业论者之沙门、婆罗门说示：「苦乐是自作，」「不依触、无苦乐经验，」彼实不知此处。……彼等业论者之沙门婆罗门说示：「苦乐是非自作、亦非他作、是无因生」；「不依触、无苦乐经验」彼实不知此处。

II,40. 一三 阿难！于身以身思为因，生内之苦乐。阿难！于语以语思为因，生内之苦乐。阿难！于意以意思为因，生内之苦乐。

一四 阿难！缘无明，以自身行，缘此生内之苦乐。阿难！缘无明，以为他身行，缘此生内之苦乐。阿难！正心为身行，缘此生内之苦乐。阿难！非正心为身行，缘此生内之苦乐。

一五 阿难！为自语行，缘此而生内之苦乐。阿难！为他语行，缘此而生内之苦乐。

一六 阿难！正心……阿难、非正心为语行，缘此而生内之苦乐。

一七 阿难！为自意行，缘此而生内苦乐。阿难！为他意行，缘此而生内之苦乐。

一八 阿难！正心……阿难！非正心，为意行，缘此而生苦乐。

II,41.一九 阿难！于此等诸法，不生无明。阿难！由无明之无余、离贪、灭，无有其身缘此而生内之苦乐。无有其语缘此而生内之苦乐。无有其意缘此而生内之苦乐。缘此而生内之苦乐，无其田(无生起之余地)、无其事、无其理、无其论事。

S.12.26.(具寿)优波摩那(苦是自作他作)

一 [尔时，世尊]住舍卫城。

二 尔时，尊者优波摩那来诣世尊之处。诣已，敬礼世尊，坐于一面。坐于一面之尊者优波摩那，向世尊作是言曰：

三 「大德！有沙门、婆罗门说示：苦是自作。大德！又有沙门、婆罗门说示苦是他作。大德！又有沙门、婆罗门说示苦是自作亦他作。大德！又有沙门、婆罗门说示苦是非自作、非他作、无因生。

四 大德！于此，世尊是作如何说？如何语耶？若我等答世尊之所说，应如何说示耶？不可无实谤世尊。我等说示法随顺法。任何人之同学说随顺说者，将不住于难诘处。

五 「优波摩那！我说：「苦是缘生。」「依何而成耶？依触而有苦。」如是是我所说，无有因无实谤我，说示法随顺法，任何人之同学说随顺说者，则不住于难诘处。

六 然则优波摩那！彼等沙门、婆罗门说示：「苦是自作，」亦云：「缘触有苦」……彼等沙门婆罗门说示：苦是非自作、非他作、是无因生，」亦云：「缘触而有苦」。

II,42. 七 然则优波摩那！沙门、婆罗门说示：「苦是自作，」「不依触、无得经验，」彼实不知此处。……沙门婆罗门说示：「苦是非自作、非他作、无因生，」「不依触无得经验，」彼实不知此处。

S.12.27.缘(知缘起缘灭,入法流)

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]：「诸比丘！缘无明而有行，缘行而有识，……如是，此为全苦蕴之集。」

三 诸比丘！何为老死耶？于各种众生之类，各种众生之老衰、衰耄、朽败、白发、皱皮、寿命之颓败、诸根之耄熟，此谓之老。于各种众生之部类，各种众生之殁、灭、破坏、死、破灭、诸蕴之破坏、遗骸之放弃，此谓之死。如是此之老与此之死，诸比丘！此谓之老死。

四 由生之集，而有老死之生起。由生灭，而有老死灭，唯此八支圣道，是趣老死灭之道迹。即正见、正思、正语、正业、正命、正精进、正念、正定。

五 诸比丘！生者何耶？[9]……

六 诸比丘！有者何耶？……

七 诸比丘！取者何耶？……

II,43. 八 诸比丘！爱者何耶？……

九 诸比丘！受者何耶？……

一○ 诸比丘！触者何耶？……

一一 诸比丘！六处者何耶？……

一二 诸比丘！名色者何耶？……

一三 诸比丘！识者何耶？……

一四 诸比丘！行者何耶？诸比丘！有此等三行：[即]身行、语行、心行。诸比丘！此等谓之行。

由无明之集，而有行之生起；由无明之灭，而有行之灭。唯此八支圣道，乃趣行灭之道迹。即正见……正定。

一五 诸比丘！圣弟子知如是之缘，知如是之缘起，知如是之缘灭，知趣如是缘灭之道迹。诸比丘！此等圣弟子谓达见[10]，亦云达见，谓达此正法，谓见此正法，谓具足学智，谓具足学明，谓入于法流，谓圣明达慧，亦谓建立不死之扉。

S.12.28.比丘(知老死.集.灭.灭之道迹,入法流)

《杂阿含355经》

一 [尔时，世尊]住舍卫城。

二 尔时，世尊曰：

三 「诸比丘！此处有比丘，如老死、知老死之集、知老死之灭、知趣老死灭之道迹。

四 知生，……

五 知有，……

六 知取，……

II,44.七 知爱，……

八 知受，……

九 知触，……

一○ 知六处，……

一一 知名色，……

一二 知识，……

一三 知行，知行之集、知行之灭、知趣行灭之道迹。

一四 诸比丘！老死者何耶？于各种众生之类，各种众生之老衰、衰耄、朽败、白发、皱皮、寿命之颓败、诸根之耄熟，此谓之老。于各种众生之部类，各种众生之殁、灭、破坏、死、破灭、诸蕴之破坏、遗骸之放弃，此谓之死。如是此之老与此之死，诸比丘！此谓之老死。

一五 由生之集，而有老死之生起，由生之灭，而有老死之灭。唯此八支圣道，乃趣老死灭之道迹。即：正见……正定。

一六~二四 诸比丘！生者何耶？……诸比丘！有者何耶？……诸比丘！取者何耶？……诸比丘！爱者何耶？受、触、六处、名色、识者何耶？……

二五 诸比丘！行者何耶？诸比丘！有此等之三行。即：身行、语行、心行是。诸比丘！此等谓之行。由无明之集，而有行之生起，由无明之灭、而有行之灭。唯此八支圣道，乃趣行灭之道迹。即：正见……正定是。

二六 诸比丘！有比丘，知如是之老死、知如是老死之集、知如是老死之灭、知如是趣老死灭之道迹。

II,45.二七~三六 知如是生……有、取、爱、受、触、六处、名色、识、行，知行之集、知行之灭、知如是趣行灭之道迹。

三七 诸比丘！对此，比丘谓之达见，亦云达见、达此正法、见此正法、具足学明、入于法流、圣明达慧，建立不死之扉。

S.12.29.沙门婆罗门(知老死.集.灭.灭之道迹) (1)

《杂阿含353、354经》，S.12.71-81.

一 [尔时，世尊]住舍卫城。

二~一二 [尔时，世尊曰：]「诸比丘！如何沙门或婆罗门，不知老死、不知老死之集、不知老死之灭、不知趣老死灭之道迹。……不知是生……有、取、爱、受、触、六处、名色、识、不知行，不知行之集、不知行之灭、不知趣行灭之道迹。

一三 诸比丘！不知此等之彼等沙门或婆罗门，于沙门非正沙门、于婆罗门非正婆罗门。又彼尊者等对沙门之义，或婆罗门之义，于现法自知，非入实证而住者。

II,46.一四～二四 诸比丘！如何沙门、或婆罗门，知老死、知老死之集、知老死之灭、知趣老死灭之道迹、知生……有、取、爱、受、触、六处、名色、识、行，知行之集、知行之灭、知趣行灭之道迹。

二五 诸比丘！知此等之彼等沙门或婆罗门，于沙门是正沙门，于婆罗门是正婆罗门。彼尊者等对沙门之义、与婆罗门之义、于现法得自知入实证而住者。

S.12.30.沙门婆罗门(知老死.集.灭.灭之道迹) (2)

《杂阿含353、354经》，S.12.71-81

一 [尔时，世尊]住舍卫城。

二~三 尔时，[世尊宣曰：]「诸比丘！如何沙门或婆罗门，不知老死、不知老死之集、不知老死之灭、不知趣老死灭之道迹，彼等实不知住于超脱老死之处。

四~一二 不知生……有、取、爱、受、触、六处、名色、识……

一三 不知行、不知行之集、不知行之灭、不知趣行灭之道迹，彼等实不知住于超越老死之处。

一四 诸比丘！如何沙门或婆罗门，[11]知老死、知老死之集、知老死之灭、知趣老死灭之道迹者，则知住于超越老死之处。

一五~二三 知生……有、取、爱、受、触、六处、名色、识……

二四 知行、知行之集、知行之灭、知趣行灭之道迹处。」

II,47. 此颂曰：

二之十力缘，异学与浮弥，

及优波摩那，缘与比丘二，

沙门婆罗门。

第四 伽拉罗剎利品

S.12.31.生者(释波罗延那(经)阿逸多之所问)

▲《杂阿含345经》，《经集》Sn. v.1038.

一 尔时，世尊住舍卫城。

二 尔时，世尊告尊者舍利弗曰：此乃[12]波罗延那(经)阿逸多之所问中言：

对法追究者，有学及凡夫[13]，

问此等威仪，请友以说示[14]，

舍利弗！以此略说之事，应依广说解明其义。如是说时，尊者舍利弗默然。

三 世尊再向尊者舍利弗说……尊者舍利弗，再默然。

四 世尊三度向尊者舍利弗曰：「舍利弗、波罗延那(经)阿逸多之所问中言：

对法追究者，有学及凡夫，

问此等威仪，请友以说示。

II,48. 友！舍利弗！以此所略说之事，应依广说，解明其义。」尊者舍利弗三度默然。

五 「舍利弗！[15]视此为不[16]生者耶？[17]舍利弗！视此为生者耶？」

六 「大德！以正慧如实见之「此乃生者，」以正慧如实见之「此乃生者，」生者以行厌离、离贪、灭。」「以正慧如实见之，彼乃食生耶？以正慧见之。」「彼乃食生。则行食生之厌离、离贪、灭。」「因彼食灭，生者乃灭法，如实依正慧见之耶？因彼之食灭，生者乃灭法，如实依正慧见，则行灭法之厌离、离贪、灭。大德！是如是学。」

II,49.七 「大德！究法者为何耶？大德！此生者以如实正慧见。此乃生者依如实正慧见生者有厌离、离贪、灭、无取着、解脱。依如实智慧见，彼食乃生。依如实智慧见之，彼食乃生者，则有食生之厌离、离贪、灭、无取着、解脱。彼依如实正慧见之食之灭，生者是灭法，依如实正慧见彼食之灭，生者乃灭法者。则有灭法之厌离、离贪、灭、无取着、解脱。大德！如是为法之追究者。

八 大德！如是波罗延那(经)阿逸多之所问中曰：

对法追究者，有学及凡夫，

问此等威仪，请友以说示。

大德！我以此所略说，依如是广说，以知是义。」

九 「舍利弗！善哉，善哉！舍利弗！依如实正慧见之此为生者、依如实正慧见，此为生者，生者则行厌离、离贪、灭。依如实正慧见，彼食生。依如实正慧见，彼食生者，则行食生厌离、离贪、灭。依如实正慧见，由食之灭，生者是灭法。依如实正慧见，依彼食灭、生者乃灭法者。则行灭法厌离、离贪、灭。舍利弗！是如是学。

II,50.一○ 舍利弗！究法者何耶？舍利弗！依如实智慧见之，此乃生者。依如实正慧见，此乃生者，生者则有厌离、离贪、灭、无取着、解脱。依如实正慧见之，彼为食生。依如实正慧见之，彼为食生者，则有食生之厌离、离贪、灭、无取着、解脱。如实依正慧见之，依彼食之灭，生者乃灭法。依如实正慧见之，依彼之食灭，生者乃灭法者，则有灭法之厌离、离贪、灭、无取着、解脱。舍利弗！如是乃究法者。

一一 舍利弗！如是为波罗延那(经)阿逸多之所问中言：

法之追究者，

有学及凡夫，

问此等威仪，

请友以说示。

舍利弗！以此略说，依如是广说，是义即可明。」

S.12.32.伽拉罗(比丘,具寿舍利弗:可与世尊乃至七日问答)

▲《杂阿含345经》，《中阿含23经》智经，《经集》Sn. v.1038.；梵 Tripāṭhī

一 [尔时，世尊]住舍卫城。

二 尔时，伽拉罗剎利比丘，走近尊者舍利弗。近已，与尊者舍利弗俱相致问、交谈问候可记忆之语后，坐于一面。

三 坐于一面之伽拉罗剎利比丘，向尊者舍利弗作如是言：「友！舍利弗！牟犁破群那比丘已舍戒还俗矣。」「我想，彼尊者乃于此法与律中，是不得安慰。」

四 「然，尊者舍利弗于此法与律中得安慰否？」「友！我于此法与律中，是无惑。」

五 「友！于当来之事，又云何耶？」「友、我于当来之事，是无疑者。」

六 尔时，伽拉罗剎利比丘则从座起，来诣世尊座之处。诣已，礼敬世尊，坐于一面。

II,51. 七 坐于一面之伽拉罗剎利比丘，向世尊作如是言：「大德！尊者舍利弗自说：「得智，知生已尽，梵行已立，应作已办，不再有生。」」

八 尔时，世尊告一比丘曰：「来，比丘！汝以我语告舍利弗：「友！舍利弗！师唤汝。」」

九 「大德！唯然！」彼比丘奉答世尊，诣尊者舍利弗之处。诣已，向舍利弗曰：「友！舍利弗！师唤汝。」

一○ 「友！唯然！」尊者舍利弗答彼比丘，来诣世尊之处。诣已，礼敬世尊，坐于一面。

一一 世尊对坐于一面之尊者舍利弗曰：「舍利弗！汝自说：「得智，如生已尽，梵行已立，应作已办，不再有生。」此事真实耶？」「大德！勿以此等之句，以此等之文谓非义。」

一二 「舍利弗！良家之子应依如何法门以记智耶？时而可如是记说耶？」

一三 「大德！我亦不如是说。大德！此等之句，不依此等之文说义。」

一四 「舍利弗！若对汝作如是问：「友！舍利弗！云何知，云何见，而称说：「我，自得智，知生已尽，梵行已立，应作已办，不再有生耶？」舍利弗！汝如是被问，如何作答耶？」

II,52.一五 「大德！若如是问我：「友！舍利弗如何知、如何见、自得智、称说知生已尽、梵行已立、所作已办、不再有生。」大德！如是问我，应如是答：

一六 「友！生乃有因，依其因灭，于其因尽，则知生已尽。于[18]因之尽，知生已尽，而「知：生已尽，梵行已立，应作已办，更不有生。」大德！如是之问，我则如是作答」。

一七 「舍利弗！若再以如是问汝：「友！舍利弗！生又由何因、何集，依何而生，以何为本耶？」舍利弗！如是问汝，如何作答耶？」

一八 「大德！若如是问我：「友！舍利弗！生又以何为因……以何为本耶？」大德！如是问我，应如是作答：「友！生为有因、为有集、依有而生、以有为本。」大德！对如是问，我如是作答。」

一九 「舍利弗！若又如是问汝：「友！舍利弗！有又以何为因、以何为集、依何而生、以何为本耶？」舍利弗！如是问汝，如何作答耶？」

二○ 「大德！若如是问我：「友！舍利弗！有又以何为因……以何为本耶？」大德！如是问，我如是作答：「友！有以取为因、以取为集、依取而生、以取为本。」大德！如是问，我如是作答。」

二一 「舍利弗！若又如是问汝：「友！取以何为因……？」

二二~二三 「舍利弗！若如是问汝：「友！爱又以何为因、以何为集、依何而生，以何为本耶？」舍利弗！如是问，汝如何作答耶？」

II,53. 二四 「大德！若如是问我：「友！舍利弗！又爱以何为因、以何为集、依何而生，以何为本耶？」大德！如是问，我如作是答：「友！爱以受为因、以受为集、依受而生、以受为本也。」大德！如是问，我如是作答。」

二五 「舍利弗！若又如是问汝：「友！舍利弗！如何知、如何见时，汝无乐着于受耶？」舍利弗！如是问，汝如何作答耶？」

二六 「大德！若如是问我：「友！如何知，如何见时，汝无乐着于受耶？」大德！如是问，我如是作答。」

二七 「友！此等有三受。三受者何耶？乐受、苦受、不苦不乐受是。友！此等之三受是无常。如是无常苦时，而不乐着于受。」大德！如是问，我如是作答。

二八 「善哉，善哉！舍利弗！舍利弗！此法门亦略得作答，即：如何所受皆是苦。」

二九 「舍利弗！若又如是问汝：「友！舍利弗！如何自称得解脱智，知生已尽，梵行已立，应作已作，更不再有生耶？」舍利弗！对如是问，汝如何作答耶？」

三○ 「大德！若如是问我：「友！舍利弗！如何自称得解脱智，知生己尽，梵行已立，应作已作，更不来此生耶？」大德！对如是问，我如是作答：

II,54. 三一 「友！我于内解脱，依一切取灭，住于正念。住正念故，诸漏不随增，我不认我。」大德！对如是问，我如是作答。」

三二 「舍利弗！善哉！善哉！舍利弗！此为略说此义之法门。依沙门所云之诸漏，于彼等诸漏，我无惑，我已尽无疑。」

二三 世尊说已，即从座起，入室。

三四 尊者舍利弗，于世尊离去未久、向诸比丘曰：

三五 「友！我先前尚未经验时，世尊起初问我，时我是愚昧。友！世尊初问于我予随喜耶？友！我作是念：

三六 「世尊！若一日，以异文、异方便之义问我，我亦一日，以异文、异方便之义，奉答世尊。

三七 世尊！若一夜以异文、异方便之义问我，我亦一夜以异文、异方便之义，奉答世尊。

三八 世尊若一日一夜，以异文、异方便之义问我，我亦一日一夜，以异文、异方便之义，奉答世尊。

II,55. 三九 世尊若二日二夜，以此义问我，我亦二日二夜，以此义奉答世尊。.

四○ 世尊若三日三夜，以此义问我，我亦三日三夜，以此义奉答世尊。

四一 世尊若四日四夜，以此义问我，我亦四日四夜，以此义奉答世尊。

四二 世尊若五日五夜，以此义问我，我亦五日五夜，以此义奉答世尊。

四三 世尊若六日六夜，以此义问我，我亦六日六夜，以此义奉答世尊。

四四 世尊若七日七夜，以此义问我，我亦七日七夜，以此义奉答世尊。」」

四五 尔时，伽拉罗剎利比丘，即从座起，走近世尊。近已，礼敬世尊，坐于一面。

II,56.四六 坐于一面之伽拉罗剎利比丘，向世尊作如是言：「大德！尊者舍利弗，作如是之狮子吼：「友！我先尚未经验时，世尊初问于我，时我愚昧。友！世尊初问于我，予随喜耶？友！我作如是念：世尊若一日，以异文、异方便之义问我，我亦一日，以异文、异方便之义，奉答世尊。世尊若一夜……一日一夜……世尊若二日二夜……三、四、五、六、七日七夜，以异文、异方便之义问我，我亦七日七夜，以异文、异方便之义，奉答世尊。」」

四七 「比丘！是故，舍利弗是善达法界。彼善达法界故，我若一日以异文、异方便之义，以此义问舍利弗，舍利弗亦一日以异文、异方便之义答我。我又一夜，以异文、异方便义问舍利弗，舍利弗亦一夜，亦此义答我。我若一日一夜，将此义问舍利弗，舍利弗亦一日一夜，以此义答我。我若二日二夜，以此义问舍利弗，舍利弗亦二日二夜，以此义答我。若我三日三夜，以此义问舍利弗，舍利弗亦三日三夜，以此义答我。我若四日四夜，以此义问舍利弗，舍利弗亦四日四夜，以此义答我。我若五日五夜，以此义问舍利弗，舍利弗亦五日五夜，以此义答我。我若六日六夜，以此义问舍利弗，舍利弗亦六日六夜，以此义答我。我若七日七夜，以异文、异方便之义问舍利弗，舍利亦七日七夜，以异文、异方便之义答我。」

S.12.33.(四十四)智事(老死智.集智.灭智.趣灭之道迹智)(1)

《杂阿含356经》

一 [尔时，世尊]住舍卫城。

二 尔时，世尊曰：「诸比丘！我说四十四智事，汝等谛听，善思念，我当宣说。」「大德！唯然。」彼等诸比丘奉答世尊。

三 世尊曰：「诸比丘！四十四智事为何耶？

II,57. 四 老死智、老死集智、老死灭智、趣老死灭之道迹智。

五 生智、生集智、生灭智、趣生灭之道迹智。

六 有智、有集智、有灭智、趣有灭之道迹智。

七 取智、取集智、取灭智、趣取灭之道迹智。

八 爱智、爱集智、爱灭智、越爱灭之道迹智。

九 受智、受集智、受灭智、极受灭之道迹智。

一○ 触智、[触集智]……

一一 六处智……

一二 名色智……

一三 识智……

一四 行智、行集智、行灭智、趣行灭之道迹智。诸比丘！此等是谓四十四智事。

一五 诸比丘！老死者何耶？于各种众生之类、各种众生之老衰、衰耄、朽败、白发、皱皮、寿命之颓败、诸根之耄熟，此谓之老。于各种众生之类、各种众生之殁、灭、破坏、死、破灭、诸蕴之破坏、遗骸之放弃，此谓之死。如是，此之老与此之死，诸比丘！此谓之老死。

一六 生集之故，有老死集，生灭之故，有老死灭。此八支圣道乃趣老死灭之道迹。即：正见……正定。

II,58.一七 诸比丘！圣弟子知如是之老死、知如是老死之集、知如是老死之灭、知如是趣老死灭之道迹。

一八 此乃彼之法智。彼由此等见[19]、知，达于不时、依没入法[20]，导向过去、未来之道。

一九 于过去，如何沙门或婆罗门，知老死、知老死之集、知老死灭、知趣老死灭之道迹耶？一切彼等，如我今者之知如是、如是耶？

二○ 于未来、虽如何沙门或婆罗门，知老死、知老死之集、知老死之灭、知趣老死灭之道迹耶？一切彼等，如我今者之知如是、如是耶？此为彼之类智。

二一 诸比丘！圣弟子、有此等清净、纯净二智，即：法智与类智是。诸比丘！对此，圣弟子亦得谓之：达于现，达于见，亦达于正法，亦见此正法，亦具足学智、亦具足学明、亦入于法流、亦圣明达慧，建立不死之扉。

二二 诸比丘！生为何耶？各种众生之……

二三 诸比丘！有者何耶？……

二四 诸比丘！取者何耶？……

二五 诸比丘！爱者何耶？……

二六 诸比丘！受者何耶？……

二七 诸比丘！触者何耶？……

二八 诸比丘！六处者何耶？……

二九 诸比丘！名色者何耶？……

三○ 诸比丘！识者何耶？……

三一 诸比丘！行者何耶？诸比丘！此等有三行，即：身行、语行、心行是。诸比丘！此等谓诸行。

II,59.三二 无明集故有行集，无明集灭故行灭。唯此八支圣道，乃趣行灭之道迹，即：正见……正定是。

三三 诸比丘！圣弟子知如是行、知如是行集、知如是行灭、知如是趣行灭之道迹，此乃彼之法智。彼由此等之所见、所知、达于不时、依没入于法，导于过去、未来之道。

三四 于过去虽是如何之沙门或婆罗门，知行、知行集、知行灭、知趣行灭之道迹。一切彼等，如我今者之如是、如是知。

三五 于未来虽是如何之沙门或婆罗门，知行、知行之集、知行之灭、知趣行灭之道迹。一切彼等，如我今者之如是、如是知耶？此乃彼之类智。

三六 诸比丘！圣弟子有此等之清净、纯净二智，即：法智与类智是。诸比丘！对此，圣弟子谓之：亦达于现、亦达于见、于达正法、亦见正法、亦学智具足、亦学明具足、亦入于法流、亦圣明达慧、建立不死之扉。」

S.12.34.(七十七)智事(2)

《杂阿含357经》

一 [尔时，世尊]住舍卫城。

II,60.二 [尔时，世尊曰：]「诸比丘！我为汝等说七十七智事，汝等谛听，当善思念，我当宣说：诸比丘！七十七智事者何耶？

三 缘生而有老死之智，无生无老死之智，过去缘生而有老死之智，无生无老死之智，未来缘生而有老死之智，无生无老死之智；有法住智处，亦有尽法、败坏法、离贪法、灭法之智。

四 缘有而有生之智，……

五 缘取而有有之智，……

六 缘爱而有取之智，……

七 缘受而有爱之智，……

八 缘触而有受之智，……

九 缘六处而有触之智，……

一○ 缘名色而有六处之智，……

一一 缘识而有名色之智，……

一二 缘行而有识之智，……

一三 缘无明而有行之智，无无明则无行之智，于过去缘无明而有行之智，无无明则无行之智，于未来缘无明而有行之智，无无明则无行之智，于法住智亦有尽法、败坏法、离贪法、灭法之智。

一四 诸比丘！此等谓之七十七智事。」

S.12.35.无明缘(老死者谁?老死属谁?)(1)

《杂阿含358、359经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！缘无明而有行，缘行而有识……如是乃此全苦蕴之集。」

II,61.三 「大德！老死者何耶？此老死属于何人耶？」世尊曰：「如是之所问乃不相应。比丘！「老死者何耶？又此老死属于何人耶？」此谓「老死与老死之所属者相具」谓此两者虽为一义，而文则相异也。比丘！有「命与身为同」之见，此非梵行住。比丘！有「命与身为异」之见，此非梵行住。比丘！离此等之两边，如来缘中说法，缘生而有老死。」

四 「大德！生者何耶？此生属何人耶？」世尊曰：「如是之所问乃不相应。比丘！「生者何耶？又此生属何人耶？」此谓「生与此生之所属为异。」比丘！谓则此两者虽为一义，而文则相异。比丘！有「命与身为同」之见，此非梵行住。有「命与身为异」之见，此非梵行住。比丘！离此等之两边，如来缘中说法，缘有而有生。」

五 「大德！有者何耶？此有属何人耶？」世尊曰：「如是之所问乃不相应。比丘！「有者何耶？此有属何人耶？」此谓「有与属此有之者为异。」比丘！谓此两者虽为一义，而文则相异。比丘！有「命与身同」之见，此非梵行住。比丘！有「命与身异」之见，此非梵行住。比丘！离此等之两边，如来缘中而说法。」

六 缘取而有有，……

七 缘爱而有取，……

八 缘受而有爱，……

九 缘触而有受，……

一○ 缘六处而有触，……

一一 缘名色而有六处，……

II,62. 一二 缘识而有名色，……

一三 缘行而有识，……

一四 「大德！行者何耶？又此等属何人耶？」世尊曰：「如是之所问，乃不相应。比丘！「行者何耶？又此等诸行属何人耶？」此谓「行与属此等行者为异。」比丘！如作是言，则此两者虽为一义而文则相异也。比丘！有「命与身为同」之见，此非梵行住。比丘！有「命与身异」之见，此非梵

行住。比丘！离此等之两边，如来缘中而说法。缘无明而有行。比丘！由无明之无余，离贪、灭，诸[21]杂乱、异说、歪曲、动转、悉作以舍离。

一五 如老死者何耶？此老死属何人耶？如命与身为同。如命与身为异。一切无取着，为舍离。此等则悉皆断根，如被截髓之多罗树，成为非有，当来即不再生。比丘！因无明之无余，离贪、灭、诸杂乱、异说、歪曲、动转、悉皆舍离。

一六 生者何耶？此生属何人耶？如命与身为同。如命与身为异。一切无取着、舍离。此等则悉皆断根，如截髓之多罗树，成为非有，当来即不再生。比丘！因无明之无余，离贪、灭，诸杂乱、异说、歪曲、动转、悉皆舍离。」

一七 有者何耶？……

一八 取者何耶？……

一九 爱者何耶？……

II,63. 二○ 受者何耶？……

二一 触者何耶？……

二二 六处者何耶？……

二三 名色者何耶？……

二四 识者何耶？……比丘！因无明之无余，离贪、灭，诸杂乱、异说、歪曲、动转、悉皆舍离。

二五 行者何耶？此等之行属何人耶？行与属此之行者，为异。如命与身为同也。如命与身为异也。一切无取着、舍离。此等乃悉皆断根，如被截髓之多罗树，成为非有当来即不再生。」……

S.12.36.无明缘(老死者谁?老死属谁?) (2)

《杂阿含358、359经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！缘无明而有行，缘行而有识……如是乃全苦蕴之集。

三 诸比丘！「老死者何耶？又此老死属何人耶？」作是言者诸比丘！「老死与属此老死之行者相异。]若作如是言，则此两者虽为一义而文则相异。诸比丘！如有：「命与身为同」之见，此非梵行住。诸比丘！如有「命与身为异」之见，此非梵行住。诸比丘！离此等之两边，如来缘中而说法，缘生而有老死。……

四 生者何耶？……

五 有者何耶？……

六 取者何耶？……

七 爱者何耶？……

八 受者何耶？……

九 触者何耶？……

II,64. 一○ 六处者何耶？……

一一 名色者何耶？……

一二 识者何耶？……

一三 诸比丘！「行者何耶？行又属何人耶？」作如是言者，诸比丘！若作如是言：「行与属此行之者为异，」则两者虽为一义，而文则相异。诸比丘！如有：「命与身为同」之见，此非梵行住。诸比丘！如有「命与身为异」之见，此非梵行住。诸比丘！离此等之两边，如来缘中而说法，缘无明而有行。……

一四 诸比丘！因无明之无余，离贪、灭，杂乱、异说、歪曲、动转、悉皆舍离。

一五 生者何耶？……

一六 有者何耶？……

一七 取者何耶？……

一八 爱者何耶？……

一九 受者何耶？……

二○ 触者何耶？……

二一 六处者何耶？……

二二 名色者何耶？……

二三 识者何耶？……

二四 如「行者何耶？又此等行属何人耶？」如「行与属此等之行属者为异」。如「命与身为同」……一切无取着、舍离。此等乃悉皆断根，如被截髓之多罗树，成为非有，即不再生。」

S.12.37.(此身)非汝之物

《杂阿含295经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！此身非汝等之物，亦非属他人之物。」

II,65.三 「诸比丘！应知此乃依先业所造者，依先业所思考者，依先业所感受者。

四 诸比丘！然则圣弟子闻缘起，则善思念。

五 此有故彼有，此生故彼生，此无故彼无，此灭故彼灭。即：缘无明而有行，缘行而有识……如是乃全苦蕴之集。因无明之无余，离贪、灭而有行灭。因行灭有识灭，如是乃全苦蕴之灭。」

S.12.38.思(有识住,识增长,于未来再生,乃此苦蕴之集)(1)

《杂阿含359经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！虽思量、企画、考虑之任何事，此为识定之所缘。有所缘故而有识住。其识之住增长时，于未来而有再生，于未来至有再生时，生未来之老死、愁、悲、苦、忧、恼。如是乃此全苦蕴之集。

三 诸比丘！若无思量，无企画，然有思虑时，此为识定之所缘。有所缘故有识之住，其识之住增长时，于未来有再生，于未来至有再生时，生未来之老死、愁悲、苦、忧、恼。如是乃此全苦蕴之集。

II,66.四 诸比丘！若无思量，无企画，无思虑，则无此识定之所缘，无所缘故无识之住，无识住且不增长时，于未来则无再生；于末来无再生，则灭未来之生、老、死、愁、悲、苦、忧、恼。如是乃此全苦蕴之灭。」

若思量，若妄想生，彼使，攀缘识住：S.12.38./II,65.作：“Yañca, bhikkhave, ceteti yaṅca pakappeti yaṅca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Arammaṇe sati patiṭṭhā viññāṇassa hoti.”(诸比丘！若思量(ceteti=cetayati, 感知to perceive，想to think)、若考虑(pakappeti＜pa + kapp)、若缠住(anuseti＜anu随+si眠﹑卧)(梵anuśayate))任何事，有所缘，识就有住。)

若不思量，不妄想，无使，无攀缘识住：S.12.38./II,65~66.作：“no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā. ārammaṇe asati patiṭṭhā viññāṇassa na hoti.” (无思量，无考虑，也无缠住，无此识住之所缘；无所缘，识就有无住。)

S.12.39.思(有识住,识增长,于未来再生,乃此苦蕴之集) (2)

《杂阿含360经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！虽思量，企画，考虑之任何事，此乃识定之所缘。有所缘故有识之住，其识之住增长时，则有名色之显现。

三 缘名色有六处，缘六处有触，缘触而有受，……爱，……取，……有，……生，……生老死、愁、悲、苦、忧、恼。如是乃此全苦蕴之集。

四 诸比丘！若无思量，无企画，而有思虑，此乃识定之所缘。有所缘故有识之住，其识住增长时，有名色之显现。

五 缘名色有六处……如是乃此全苦蕴之集。

六 诸比丘！若无思量，无企画，无思虑者，则此识定无所缘，无所缘故无识之住，无识住且不增长时，无名色之显现，因名色灭，有六处灭……如是乃此全苦蕴之灭。」

S.12.40.思(有识住,识增长,于未来再生,乃此苦蕴之集) (3)

《杂阿含361经》

一 [尔时，世尊]住舍卫城。

II,67. 二 [尔时，世尊曰：]「诸比丘！思量，企画，思虑之任何事，此乃识定之所缘。有所缘故有识之住。

三 其识之住增长时，有系着[22]，有系着故有往来，有往来故有生死，有生死故于未来有生、老、死、愁、悲、苦、忧、恼。如是乃此全苦蕴之集。

四 诸比丘！若无思量，无企画，而有思虑时，此为识定之所缘。有所缘故有识之住。

五 诸比丘！其识之住增长时有系着，有系着时有往来，有往来故有生死，有生死故有未来生、老、死、愁、悲、苦、忧、恼。如是，乃此全苦蕴之集。

六 诸比丘！若无思量、无企画、无思虑，则此识定无所缘，无所缘则无住。

七 无识之住，且不增长时，则无系着，无系着故无往来，无往来故无生死，无生死故，未来之生、老、死、愁、悲、苦、忧、恼灭。如是，乃此全苦蕴之灭。」

此颂曰：

生者迦拉罗，二智无明缘，

II,68. 非汝所有物，以及三种思。

第五 家主品

S.12.41.五畏罪(杀生等)(1)

一 [尔时，世尊]住舍卫城。

二 尔时，给孤独家主来诣世尊处。诣已，礼敬世尊，坐于一面。世尊言于坐在一面之给孤独家主曰：

三 「家主！圣弟子于五畏罪令静止，具足四预流支，依慧善见、善知圣法[23]时，彼若欲者，则依彼自身，明彼自身。即：「我于地狱灭，趣畜生灭，饿鬼灭，苦处、恶趣、无乐处灭，我入于预流，为不堕恶趣者。决定入达菩提之终极。」

四 令静止于五畏罪者，何耶？

五 家主！杀生者，缘杀生于现法生畏罪。于未来生畏罪，亦经验于心所苦、忧。依如是之断绝杀生，使彼畏罪静止。

六 家主！不与取者，缘不与取，亦于现法生畏罪，于未来生畏罪。亦经验于心所苦、忧。依如是之断绝不与取，能使彼畏罪静止。

II,69. 七 家主！邪欲行者，缘于邪欲行，亦于现法生畏罪，亦于未来生畏罪。亦经验于心所苦、忧。依如是之断绝邪欲行，能使彼畏罪静止。

八 家主！妄语者，缘于妄语，亦于现法生畏罪，亦于未来生畏罪。亦经验于心所苦、忧。依如是之断绝妄语，能使彼畏罪静止。

九 家主！饮酒者50，缘于饮酒，亦于现法生畏罪，亦于未来生畏罪。亦经验于心所苦、忧。依如是因断绝饮酒，能使彼畏罪静止。此等是五畏罪之静止。

一○ 四预流支具足者，何耶？

一一 家主！于是圣弟子，对佛抱不坏之信–「彼世尊为应供、正等觉者，是明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。」

一二 对法抱不坏之信–「法乃由世尊善说者，即：[其法]乃有现果报，有不时报，所谓来见者，为导引之所在者，此乃由各各识者所不可不知之[法]。」

II,70.一三 对僧伽抱不坏之信–「世尊之弟子僧伽，乃善行者。世尊之弟子僧伽，乃正行者。世尊之弟子僧伽，乃以智行者。世尊之弟子僧伽，乃正行者，亦即四双八辈者是。此之世尊弟子僧伽，应予以供养、尊重、布施、合掌，此乃世间之无上福田。」

一四 是圣者所称赞之戒具足，其戒为不坏、不毁、不截、无秽，导于自由、识者所喜、无污，是转向定者。此等是具足四预流支。

一五 依慧善见、善知圣法者，何耶？

一六 家主！于是圣弟子，善思惟缘起。即：彼有故此有，彼无时故此无，彼生故此生，彼灭故此灭。

一七 即：缘无明而有行，缘行而有识……如是乃此全苦蕴之集。因无明无余，离贪、灭，乃行灭，因行灭，乃识灭，……如是乃此全苦蕴之灭。以此慧而善见、善知正法。

一八 家主！圣弟子静止于此等之五畏罪，具足此等之四预流支。以慧而善见、善知此等之圣法时，若彼欲，依彼自身，明彼自身。即：「于我地狱灭、畜生趣灭、饿鬼灭、苦处、恶趣、无乐处灭，我入于预流，不堕恶趣，决定达于菩提之终极。」

S.12.42.五畏罪(杀生等) (2)

一 [尔时，世尊]住舍卫城。

二 尔时，众多比丘来诣世尊之处。诣已……世尊曰：

II,71. 三* 「诸比丘！圣弟子于五畏罪令静止，具足四预流支，以慧善见、善知圣法时，若彼欲者，则依彼自身，明彼自身。即：「于地狱灭……不堕于恶趣，决定达于菩提之终极。」

三* 静止于五畏罪者，何耶？诸比丘！杀生者，……诸比丘！不与取者，……诸比丘！邪欲行者，……诸比丘！妄语者，……诸比丘！饮酒[24]者，……此等之五畏罪令静止。

四 四预流支具足者，何耶？诸比丘！于是圣弟子，对佛……对法……对僧伽……具足圣者所称赞之戒。具足此等四预流支是。

五 以此慧善见、善知圣法者，何耶？诸比丘！于是圣弟子，善思惟缘起。……以此慧善见、善知圣法是。

六 诸比丘！圣弟子令静止于此等之五畏罪，具足此等之四预流支，以慧善见、善

知圣法时，若彼欲者，依彼自身，明彼自身，即：「于地狱灭、趣于畜生灭、于饿

鬼灭、苦处、恶趣、无乐处灭。我入于预流、不堕恶趣，决定达于菩提之终极。」」

S.12.43.苦(依眼与色生眼识.触.受.爱乃苦之集)

一 [尔时，世尊]住舍卫城。

II,72. 二 诸比丘！我为汝等说苦之集与苦之灭。汝等谛听……

三 「诸比丘！苦之集者，何耶？

四 依眼与色而生眼识，三之和合乃有触，缘触而有受，缘受而有爱。诸比丘！此乃苦之集。

五 依耳与声……

六 依鼻与香……

七 依舌与味……

八 依身与触……

九 依于意与法而生意识，三之和合乃有触，缘触而有受，缘受而有爱。诸比丘！此乃苦之集。

一○ 诸比丘！苦之灭者，何耶？

一一 依眼与色生眼识，三之和合乃有触，缘触而有受，缘受而有爱，依其爱之无余，离贪、灭而有取灭，依取灭而有有灭，依有灭而有生灭，依生灭则老死、愁、悲、苦忧、恼灭。如是乃此全苦蕴之灭。诸比丘！此乃苦之灭。

一二 依耳与声生耳识。

一三 依鼻与香生鼻识。

一四 依舌与味……

一五 依身与触……

一六 依于意与法生意识，三之和合乃有触，缘触而有受，缘受而有爱，依其爱之无余，离贪、灭而有取灭。依取灭而有有灭，依有灭而有生灭，依生灭则老死、愁、悲、苦、忧、恼灭。如是乃此全苦蕴之灭。

II,73. 一七 诸比丘！此乃苦之灭。」

S.12.44.世间(依眼与色生眼识.触.受.爱乃世间之集)

一 [尔时，世尊]住舍卫城。

二 [其时，世尊曰：]「诸比丘！我为汝等说世间之集与灭，汝等谛听……

三 「诸比丘！世间之集者，何耶？

四 依于眼与色生眼识，三之和合乃有触，缘触而有受，缘受而有爱，缘爱而有取，缘取而有有，缘有而有生，缘生而生老死、愁、悲、苦、忧、恼。此乃世间之集。

五 依耳与声……

六 依鼻与香……

七 依舌与味……

八 依身与触……

九 依于意与法生意识，三之和合乃有触，缘触而有受……缘生而生老死、愁、悲、苦忧、恼。此乃世间之集。

一○ 诸比丘！世间之灭者，何耶？

一一 依于眼与色生眼识，三之和合乃有触，缘触而有受，缘受而有爱，依彼爱之无余，离贪、灭而有取灭，依取灭而有有灭……。如是乃此全苦蕴之灭。此为世间之灭。

一二 依耳与声……

II,74. 一三 依鼻与香……

一四 依舌与味……

一五 依身与触……

一六 依意与法而生意识，三之和合乃有触，缘触而有受，缘受而有爱，依彼爱之无余，离贪、灭而有取灭，依取灭而有有灭……。如是乃此全苦蕴之灭。

一七 诸比丘！此乃世间全苦蕴之灭。」

S.12.45.那提迦(村) (依眼与色生眼识.触.受.爱乃苦之集)

一 如是我闻。尔时，世尊住那提迦村之砖瓦家。

二 尔时，世尊，独自宴坐，而宜说此法门曰：

三 「依于眼与色生眼识，三之和合乃有触，缘触而有受，缘受而有爱，缘爱而有取 ……。如是乃此全苦蕴之集。

四 依耳与声……

五 依鼻与香……

六 依舌与味……

七 依身与触……

八 依于意与法而生意识，三之和合乃有触，缘触而有受，缘受而有爱，缘爱而有取……。如是乃此全苦蕴之集。

九 依眼与色生意识，三之和合乃有触，缘触而有受，缘受而有爱，依彼爱之无余、离贪、灭而有取灭，依取灭而有有灭……。如是，此乃全苦蕴之灭。……

II,75. 一○ 依耳与声……

一一 依鼻与香……

一二 依舌与味……

一三 依身与触……

一四 依于意与法生意识，三之和合乃有触，缘触而有受，缘受而有爱，依彼爱之无余、离贪、灭而有取灭，依取灭而有有灭……。如是，此乃全苦蕴之灭。」

一五 尔时，一比丘，因漏闻(upasuti近闻)世尊之语而起立。

一六 世尊见此比丘，因漏闻(upasuti近闻)而起立。

一七 见而谓于此比丘曰：「比丘！汝欲闻此法门耶？」唯然，大德！」

一八 「比丘！汝应受持此法门。比丘！汝应善知此法门。比丘！具足此法门之义，是乃梵行之初。」

S.12.46.异(婆罗门,极端:彼作彼经验)

《杂阿含300经》

一 尔时，世尊住舍卫城。

二 尔时，一婆罗门来诣世尊之处。诣已，与世尊俱相问候，交谈致意于可记忆之语后，坐于一面。坐于一面之彼婆罗门，如是白世尊曰：

三 「瞿昙！如何是彼作而彼经验耶？」「婆罗门！彼作而彼经验者，此乃一极端。」

II,76. 四 「瞿昙！又如何他作而他经验耶？」「婆罗门！他作而他经验者，此乃第二之极端。婆罗门！离此等之两极端，如来依于中而说法。

五 缘无明而有行，缘行而有识，……如是，乃此全苦蕴之集。依无明之无余，离贪、灭而有行之灭，依行之灭……。如是，此乃全苦蕴之灭」。

六 如是说已。彼婆罗门如是白世尊曰：「瞿昙！稀有哉！……尊瞿昙！请受我从今日以后，终生归依为优婆塞。」

S.12.47.生闻[25](婆罗门:一切为有或无?)

一 [尔时，世尊]住舍卫城。

二 尔时，生闻婆罗门来诣世尊之处。诣已，与世尊俱相致问候：坐于一面之生闻婆罗门，如是白世尊曰：

三 「瞿昙！「一切为有」是如何耶？」「婆罗门！「一切为有」者，此乃一极端。」

四 「瞿昙！「一切为无」是如何耶？」「婆罗门！「一切为无」者，此乃第二极端。婆罗门！离此等之两极端，如来依于中而说法。

五 缘无明而有行，缘行而有识，……如是，此乃全苦蕴之集。依无明之无余，离贪、灭而有行之灭，依行之灭……。如是，此乃全苦蕴之灭。」

II,77. 六 如是说已，彼生闻婆罗门，如是白世尊曰：「瞿昙！稀有哉！……愿终生归依。」

S.12.48.顺世派(婆罗门:一切为有或无?)

一 [尔时，世尊]住舍卫城。

二 尔时，顺世派[26]之婆罗门来诣世尊之处，……坐于一面之顺世派婆罗门，如是白世尊曰：

三 「瞿昙！「一切为有」是如何耶？」「婆罗门！「一切为有」者，此乃第一[27]世间之领域。」

四 「瞿昙！又「一切为无」是如何耶？」「婆罗门！「一切为无」者，此乃第二世间之领域。」

五 「瞿昙！「一切为一」是如何耶？」「婆罗门！「一切为一」者，此乃第三世间之领域。」

六 「瞿昙！又「一切为异，」是如何耶？」「婆罗门！「一切为异」者，此乃第四世间之领域。」「婆罗门！离此等之两极端，如来依中而说法。

七 缘无明而有行，缘行而有识，……如是，此乃全苦蕴之集。依无明之无余，离贪、灭而有行灭，依行灭而有识灭……如是，此乃全苦蕴之灭。」

八 如是说已。顺世派之婆罗门，如是白世尊曰：「尊者瞿昙！稀有哉！……从今愿终生归依……」

S.12.49.圣弟子(不作念:如何无何故无?)(1)

《杂阿含350经》

一 [尔时，世尊]住舍卫城。

II,78. 二 [尔时，世尊曰：]「诸比丘！多闻之圣弟子，不作如是之念：「如何有何故有何耶？生何时何生耶？有何故有名色耶？有何故有六处耶？有何故有触耶？有何故有受耶？有何故有爱耶？有何故有取耶？有何故有有耶？有何故有生？有何故有老死耶？」

三 诸比丘！时，多闻之圣弟子，无他缘前于此有智。「有无明故有行，有行故有识，有识故有名色……有生故有老死。」彼如是知此世间之生起。

四 诸比丘！多闻之圣弟子，不作如是之念：「如何无何故无何耶？因何灭故何灭耶？[无何故无行耶？无何故无识耶？]无何故无名色耶？无何故无六处耶？无何故无触耶？无何故无受耶？无何故无爱耶？无何故无取耶？无何故无有耶？无何故无生耶？无何故无老死耶？」……

五 诸比丘！时，多闻之圣弟子，无他缘而于此有智。彼无故此无，彼灭故此灭，无无明故无行，无行故无识，无识故无名色，无名色故无六处，……无触……无受……无爱……无取……无有……无生……无生故无老死……彼如是知此世间灭。

II,79. 六 诸比丘！圣弟子如是如实知世间之集与灭。诸比丘！如是可谓圣弟子具足见……皆立于不死之扉。」

S.12.50.圣弟子(不作念:如何无何故无?) (2)

《杂阿含350经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！多闻之圣弟子，不作如是之念：「如何有何故有何耶？由何之生起，何生耶？有何故有行耶？有何故有识耶？有何故有名色耶？有何故有六处耶？有何故有触耶？有何故有受耶？有何故有爱耶？有何故有取耶？有何故有有耶？有何故有生耶？有何故有老死耶？……

三 诸比丘！时，多闻之圣弟子，无他缘而于此有智。彼有故此有，彼生故此生。有无明故有行，有行故有识，有识故有名色，有名色故有六处，有六处故有触，有触故有受，有受故有爱，有爱故有取，有取故有有，有有故有生，有生故有老死。」彼如是知此世间生起。

四 诸比丘！多闻之圣弟子，不作如是之念：「如何无何故无何耶？因何灭而何灭耶？无何故无行耶？无何故无识耶？……无何故无老死耶？」

II,80.五 诸比丘！时多闻之圣弟子，无他缘而于此有智。「彼无故此无，此灭故彼灭，无无明故无行，无行故无识，无识故无名色，无名色故无六处……无生故无老死。」彼如是知此世间灭。

六 诸比丘！圣弟子如是如实知此世间之集与灭。诸比丘！对此，圣弟子可谓达见、见此正法、具足学智、具足学明、入于法流、圣明达慧、皆立于不死之扉。」

此颂曰：

谓此五畏罪，苦世那提迦，

以及异声闻，所谓圣弟子，

依此为品名。

第六 树品

S.12.51.(灭苦,应以何)思量

▲《杂阿含292经》

一 如是我闻。一时世尊住舍卫城祇树给孤独园。

二 尔时，世尊言彼等比丘曰：「诸比丘！」彼等诸比丘奉答世尊曰：「大德！唯然！」

II,81.三 世尊曰：「诸比丘！比丘凡为真正灭苦，应以如何之思量而思量之耶？」「大德！于我等，法以世尊为本，以世尊为导者，以世尊为所依。大德！善哉！实欲世尊明所宣说之义，诸比丘愿奉闻受持世尊之教。」

四 「诸比丘！汝等谛听，当善思念，我当宣说。」彼诸比丘向世尊奉答曰：「大德！唯然！」世尊曰：

五 「诸比丘！如是比丘思量而思量：「此种种多样之苦、老死，生于世间。此苦以何为因？以何为集？以何为生？以何为起耶？有何故有老死耶？无何故无老死耶？」

六 彼更思惟而如是知：「此种种多样之苦、老死，生于世间。此苦乃以生为因，以生为集，以生为生，以生为起。有生故有老死，无生故无老死。」

七 彼知老死，知老死之集，知老死之灭，知趣于老死灭之道迹，如是契法行者。

八 诸比丘！于此，比丘所作悉是正苦之灭，即是老死之灭。

九 更思量而思量：「又，此有以何为因？此取以何为因？此爱以何为因？受、触、六处，又以同为因？此名色……此识……此行以何为因？以何为集、以何为生、以何为起耶？有何故有行？无生故无行耶？」

II,82.一○ 彼更思量而如是知：「行以无明为因，以无明为集，以无明为生，以无明为起。有无明故有行，无无明故无行也。」

一一 彼知行，知行之集，知行之灭，知趣行灭之道迹。如是为契法行者。诸比丘！于此，比丘所作：悉是正苦之灭，即是行之灭。

一二 诸比丘！陷于无明之人，若自为福行者，则其识趣于福；若自为非福行者，则其识趣于非福；若自为不动行者，则其识趣于不动。

一三 诸比丘！比丘舍无明而生明，彼离无明生明故，彼无自为福行，无自为非福行，无自为不动行。

一四 依不为、不思惟，无取着世间之任何物。无取着故无畏怖，无畏怖故自证般涅槃，得知「生已尽，梵行已立，应作已作，更无应再生。」

一五 若感受乐受，知其为无常，知不可取着，知非可喜乐。若感受苦受，知其为无常，知不可取着，知非可喜乐。若感受不苦、不乐受，知其为无常，知不可取着，知非可喜乐。

一六 若彼感受乐受，则离脱而感受其受。若彼感受苦受，则离脱而感受其受。若彼感受不苦、不乐受，则离脱而感受其受。

II,83. 一七 彼感受身分齐之受，知「我感受身分齐之受」，彼感受命分齐之受，知「我感受命分齐之受，」身坏时，知「此命已尽，一切感受已，无喜乐，成为冰冷，只遗残骸」。

一八 诸比丘！譬如有人，由陶窑取出新熟之瓦器，置于平地处、降其热，瓦片残于其处。诸比丘！同此，比丘感受身分齐之受，知「我感受身分齐之受、」感受命分齐之受、」「我感受命分齐之受。」身坏时、知「由此处命尽、感受一切已、无喜乐、成为冰冷、仅遗残骸。」

一九 诸比丘！对之作如何思惟耶？漏尽比丘亦为福行耶？或为非福行，或为不动行耶？」「大德！无此事。」

二○ 「又，凡无行时，由行之灭、亦施设识耶？」「大德！无此事。」

二一 「又，凡无识时，由识之灭、亦施设名色耶？」「大德！无此事。」

二二 「又，凡无名色时，由名色之灭、亦施设六处耶？」「大德！无此事。」

二三 「又，凡无六处时，由六处之灭、亦施设触耶？」「大德！照此事。」

II,84. 二四 「又，凡无触时，由触之灭、亦施设受耶？」「大德！照此事。」

二五 「又，凡无受时，亦施设爱耶？」「大德！无此事。」

二六 「又，凡无爱时，由爱之灭、亦施设取耶？」「大德！照此事。」

二七 「又，凡无取时，由取之灭、亦施设有耶？」「大德！无此事。」

二八 「又，凡无有时，由有之灭、亦施设生耶？」「大德！无此事。」

二九 「又，凡无生时，由生之灭、亦施设老死耶？」「大德！无此事。」

三○ 「善哉！善哉！诸比丘！如是，诸比丘！此为非异者。诸比丘！信我，信赖我，可离惑、离疑，此为苦之终。」

S.12.52.取(住味随观,增长爱)

《杂阿含286经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所取之法，住味观者，增长于爱。缘爱而有取，缘取而有有，缘有而有生，缘生而有老死、愁、悲、苦、忧、恼，如是，此乃全苦蕴之集。

II,85. 三 诸比丘！譬如大火聚，将然烧十载薪、或二十载薪、三十载薪、四十载薪，其时，有人适时投以干草，投以干牛粪，投以干薪。诸比丘！依如是，则彼大火聚将长时久燃。

四 诸比丘！同此，于所取法，住味观者，增长于爱，缘爱而有取……如是，此乃全苦蕴之集。

五 诸比丘！于所取之法，住患观者，则爱灭。由爱灭，则有取灭，由取灭，则有有灭。由有灭，则有生灭，由生灭，则有老死、愁、悲、苦、忧、恼之灭。如是，此乃全苦蕴之灭。

六 诸比丘！譬如大火聚，将燃烧十载薪、或二十、三十、或四十载之薪。其时，有人适时不投以干草，不投以干牛粪，不投以干薪。诸比丘！依如是，则彼大火火聚前薪烧尽，因未加他者，而应熄灭。

七 诸比丘！同此，于所取之法，住患观者，则爱灭。由爱灭，则有取灭……如是，此乃全苦蕴之灭。」

II,86.

S.12.53.结(住味随观,增长爱) (1)

《杂阿含285经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所结之法，住味观者，增长于爱。缘爱而有取，缘取而有有，缘有而有生，缘生而生老死、愁、悲、苦、忧、恼。如是，此乃全苦蕴之集。

三 诸比丘！譬如油灯，乃依油与炷而得燃。彼时，有人适时注油，注意其炷，诸比丘！因如是、油灯则得长久燃烧。

四 诸比丘！同此，于所结之法，住味观者，增长于爱。缘爱而有取……如是，乃此全苦蕴之集。

五 诸比丘！于所结之法，住患观者，则爱灭，由爱灭而有取灭……如是，乃此全苦蕴之灭。

六 诸比丘！譬如油灯，乃依油与炷而得燃，其时，有人不适时注油，不注意其炷，诸比丘！因如是，彼油灯之余燃料烧尽，因未另加他者而消灭。

七 诸比丘！同此，于所结之法，住患观者，则爱灭，由爱灭则有取灭……如是，乃此全苦蕴之灭。」

II,87.

S.12.54.结(住味随观,增长爱) (2)

《杂阿含285经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！譬如油与炷，彼油灯依之得燃烧，其时，有人适时注以油，注意其炷，诸比丘！因如是，油灯得燃烧长久。诸比丘！同此，于所结之法，住味观者，增长于爱，缘爱而有取……如是，此乃全苦蕴之集。

三 诸比丘！譬如油与炷，油灯依之得燃烧。其时，有人未适时注油，未注意其炷，诸比丘！如是，彼油灯之余燃料烧尽，因未另加他者而熄灭。诸比丘！同此，于所结之法，住患观者，则爱灭。由爱灭有取灭……如是，此乃全苦蕴之灭也。」

S.12.55.大树(住味随观,增长爱) (1)

《杂阿含284经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所取之法，住味观者，增长于爱。缘爱而有取……如是，此乃全苦蕴之集。

三 诸比丘！譬如有大树，其根向下伸展，使一切之地味、水味上升。诸比丘！如是，彼大树因此得长时久住。诸比丘！同此，于所取之法，住味观者，增长于爱。缘爱而有取，缘取而有有……如是，此乃全苦蕴之集。

II,88. 四 诸比丘！于所取之法，住患观者，爱灭。由爱灭乃有取灭，由取灭，则有有灭……如是，此乃全苦蕴之灭。

五 诸比丘！譬如大树，彼时有人取来锹与笼。彼截其树根，由截根而更于周围掘挖穴，于周围挖穴，乃将小根、须根、亦予根除。彼截其树为圆木更截圆木作木片，木片作成粗朵，粗朵置于日与风下干燥，干燥后以火烧之，火烧成灰，成灰被大风筛吹，或流入河之奔流。诸比丘！如是，彼大树被截根者，如多罗树之截株，不能再生，成为未来不生者。

六 诸比丘！同此，于所取之法，住患观者，则爱灭。由爱灭乃有取灭……如是，此乃全苦蕴之灭。」

S.12.56.大树(住味随观,增长爱) (2)

《杂阿含284经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘，譬如有大树，其根向下伸展，使一切之地味、水味上升。诸比丘！如是，彼大树因此得长时久住。

II,89.三 诸比丘！同此，于所取之法，住味观者，增长于爱。缘爱而有取……如是，此乃全苦蕴之集。

四 诸比丘！譬如有大树，彼时有人取来锹与笼，彼截其树根。由截根更于周围挖穴，将小根、须根、亦予根除，……流于河之奔流。诸比丘！如是，彼大树被截根者，如多罗树之截株，不能再生，成为未来不生者。

五 诸比丘！同此，于所取之法，住患观者，则爱灭。由爱灭乃有取灭……如是，乃此全苦蕴之灭。」

S.12.57.幼树(住味随观,增长爱)

《杂阿含283经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所结之法，住味观者，增长于爱。缘爱而有取……如是，此乃全苦蕴之集。

三 诸比丘！譬如有幼树，有人适时松缓其根，适时与粪，适时与水。诸比丘！如是彼幼树因此得增长、茂盛、增展。

四 诸比丘！同此，于所结之法，住味观者，则爱增上。缘爱而有取……如是，此乃全苦蕴之集。

五 诸比丘！于所结之法，住患观者，则爱灭。由爱灭则有取灭……如是，此乃全苦蕴之灭。

II,90. 六 诸比丘！譬如有幼树，彼时有人取来锹与笼，彼截其树根，由截根更于周围挖穴、将小根、须根、亦予根除。彼截其树成圆木，圆木作成木片，木片作成粗朵，粗朵置于日与风下干燥，以火燃烧，以火烧之成灰，灰被风筛吹，或流于河之奔流。诸比丘！如是，彼幼树被截根者如多罗树之截株，不能再生，成为未来不生者。

七 诸比丘！同此，于所结之法，住患观者，则爱灭。由爱灭乃有取灭……如是，此乃全苦蕴之灭。」

S.12.58.名色(住味随观,名色之显现)

cf. 《杂阿含284经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所结之法，住味观者，有名色之显现。缘名色有六处……如是，此乃全苦蕴之集。

三 诸比丘！譬如有大树，其根向下伸展，使一切之地味、水味上升。诸比丘！如是，彼大树因此得长时久住。

四 诸比丘！同此，于所结之法，住味观者，有名色之显现……

II,91.五 诸比丘！于所结之法，住患观者，无名色之显现。由名色灭而有六处灭……如是此乃全苦蕴之灭。

六 诸比丘！譬如有大树，彼时有人取来锹与笼……成未来不生者。

七 诸比丘！同此，于所结之法，住患观者，无名色之显现。由名色灭，乃有六处灭……如是，乃此全苦蕴之灭。」

S.12.59.识(住味随观,识之显现)

cf. 《杂阿含284经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所结之法，住味观者，有识之显现。缘识而有名色，……如是，此乃全苦蕴之集。

三 诸比丘！譬如有大树，其根向下……

四 诸比丘！同此，于所结之法，住[28]味观者，有识之显现。缘识而有名色……如是，此乃全苦蕴之集。

五 诸比丘！于所结之法，住患观者，无识之显现。由识灭而有名色灭……如是，此乃全苦蕴之灭。

六 诸比丘！譬如大树，彼时有人取来锹与笼……未来不生者。

七 诸比丘！同此，于所结之法，住患观者，无识之显现，由识灭而有名色灭……

八 如是，此乃全苦蕴之灭。」

II,92.

S.12.60.因(缘起甚深)

大正No.52《佛说大生义经》，《长部》D.15. Mahānidānasuttaṃ 大缘经(初分)

一 [尔时，世尊]住拘楼国之都色剑磨瑟昙。

二 尔时，尊者阿难，诣世尊座前，诣已，礼敬世尊，坐于一面。

三 至于一面之阿难，白世尊言：「大德！是稀有，大德！是未曾有。大德！此缘起所见甚深而且深远，然我观见，如明明白白者。」

四 「阿难！勿作是言。阿难！勿作是言。阿难！此缘起所见甚深而且深远。阿难！因未证此法，由于不知，如是，此如縺索之众生，被肿物所覆之众生，如文若草、灯心草之有情，不脱苦处、恶趣、无乐处之轮回。

五 阿难！于所取之法、住于味观者，增长于爱。缘爱而有取、缘取而有有、缘有而有生、缘生而有老死、愁、悲、苦、忧、恼。如是，此乃全苦蕴之集。

六 阿难！譬如大树，其根向下伸展，使一切之地味、水味上升。阿难！如是，彼大树因此得长时久住。

II,93.七 阿难！同此，于所取之法，住味观者，增长于爱。缘爱而有取，缘取而有有……如是，此乃全苦蕴之集。

八 阿难！于所取之法，住患观者，受灭。由爱灭而有取灭，由取灭而有有灭……如是，此乃全苦蕴之灭。

九 阿难！譬如有大树，彼时有人取来锹与笼，彼截其树根，更于截根之周围挖穴，挖穴将小根、须根、亦予根除。彼将其树截成圆木，圆木作成木片、木片再作成粗朵，粗朵以风日使干燥，风日干燥后，以火燃烧，以火烧成灰，在彼大风筛吹，或流入河之奔流。阿难！如是，彼大树为被截根者。如多罗树之被截株者，无再生，成为未来不生者。

一○ 阿难！同此，于所取之法，住患观者，是爱灭。由爱灭而有取灭，由取灭而有有灭，由有灭而有生灭，由生灭而有老死、愁、悲、苦、忧、恼之灭。如是，此乃全苦蕴之灭。」

此颂曰：

思量取二结，所谓二大树，

幼树于第七，名色以及识，

因及此等十。

II,94.

第七 大品

S.12.61.无闻(凡夫于此四大身,应厌.离欲.解脱)(1)

▲《杂阿含289、290经》，《增壹阿含9.3经》

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 [尔时，世尊曰：]「诸比丘！无闻之凡夫，于此四大所造身 (应)生厌意 (应)厌离而(应)欲解脱。

三 所以者何？诸比丘！此四大所造身，可见为增、灭、取、舍者。然则无闻之凡夫 (应)生厌意、(应)厌离而(应)欲解脱。

四 诸比丘！称此是心、是意或是识者，无闻之凡夫，不能生厌意，不能厌离，不能解脱。

五 所以者何？诸比丘！无闻之凡夫，长夜着于有我所，取着于「此是我所，此是我，此乃我之自我。」然则无闻之凡夫，不能生厌意，不能厌离，不能解脱。

六 诸比丘！无闻之凡夫，以此四大所造之身为「我」，较以心为我，是尚可。

II,95.七 所以者何？诸比丘！此四大所造之身，可现住于一年、住于二年、住于三年、住于四年、住于五年、住于十年、住于二十年、住于三十年、住于四十年、住于五十年、住于百年、或住于更长年。诸比丘！然称此为心、意、识者，则日夜转变异生、异灭。

八 诸比丘！譬如弥猴徘徊森林中纵放一枝，又另捉一枝。诸比丘！同此，称此是心、意、识者，亦日夜转变，异生、异灭。

九 诸比丘！是以多闻之圣弟子，对缘起当善思惟：彼有故此有，彼生故此生，彼无故此无，彼灭故此灭。即缘无明而有行，缘行而有识……如是，此乃全苦蕴之集。

一○ 由无明之无余，离贪、灭而有行灭，由行灭而有识灭……如是，此乃全苦蕴之灭。

一一 诸比丘！多闻之圣弟子，于色生厌意，于受亦生厌意，于想亦生厌意，于行亦生厌意，于识亦生厌意。生厌意故厌离，离贪故解脱。于解脱得生解脱之智，知生已尽，梵行已立，应作已作，更不再生。」

S.12.62.无闻(2)

《杂阿含290经》，《增壹阿含9.4经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！无闻之凡夫，于此四大所造之身 (应)生厌意 (应)厌离而(应)欲解脱。

II,96.三 所以者何？诸比丘！此四大所造之身，可见为增、灭、取、舍。然则无闻之凡夫生厌意、厌离而欲解脱。

四 诸比丘！称此是心、意、识者、无闻之凡夫不能生厌意，不能厌离，不能解脱。

五 所以者何？诸比丘！无闻之凡夫，于长夜着于：「此是我所，」取着于「此是我所，此是我，此是我之自我。」然则无闻之凡夫，不能生厌意，不能厌离，不能解脱。

六 诸比丘！无闻之凡夫，以此四大所造之身为我，较以心为我尚可。

七 所以者何？诸比丘！此四大所造之身，现住于一年、住于二年、住于三年：四年……五年……十年……二十年……三十年……四十年……五十年……住于百年、或住于更长年。诸比丘！然称此是心、意、识者，则日夜转变异生、异灭。

八 诸比丘！是以多闻之圣弟子，对缘起当善思惟：彼有故此有，彼生故此生，彼无故此无，彼灭故此灭。

九 诸比丘！缘乐所受之触生乐受，由其乐所受之触灭，由其所生之感，缘乐所受之触所生之乐受灭，而止息。

II,97.一○ 诸比丘！缘苦所受之触生苦受，由其苦所受之触灭，由其所生之感，缘苦所受之触所生之苦受灭，而止息。

一一 诸比丘！缘不苦不乐所受之触，生不苦不乐受。由其不苦不乐所受之触灭，由其所生之感，缘不苦不乐所受之触所生不苦不乐灭，而止息。

一二 诸比丘！譬如二木相磨，和合生烟、生火。其二木离散者，则由其所生之烟灭，而止息。

一三 诸比丘！同此，缘乐受之触生乐受，由其乐所受之触灭，由其所生之感，缘乐所受之触所生乐受灭，而止息。

一四 缘苦所受之触……

一五 缘不苦不乐所受之触，生不苦不乐受。由其不苦不乐所受之触灭，由其所生之感，缘不苦不乐所受之触所生不苦不乐受灭，而止息。

一六 诸比丘！如是多闻之圣弟子，于触生厌意，于受生厌意，于想、于识生厌意。生厌意故厌离，离贪故解脱，于解脱生解脱之智。知生已尽，梵行已立，应作已作，更不再生。」

S.12.63.子肉(四食譬喻)

《杂阿含373经》

一 [尔时，世尊]住舍卫城。

II,98. 二 [尔时，世尊曰：]「诸比丘！有情或众生之住、求再生、为资益、有此等之四食。

三 四食者何耶？麤或细之搏食、二触食、三意思食，四识食是。诸比丘！此等之四食为有情众生之住、求再生、为资益。

四 诸比丘！应知如何是搏食耶？

五 诸比丘！譬如有夫妇二人，持少量之粮食，行于旷野之道。彼等夫妇爱念者唯有一子。

六 诸比丘！彼时夫妇二人来旷野时，少量之粮食乏尽、旷野尚余未竟之旅。

七 诸比丘！尔时，彼夫妇二人作如是思念：「我等少量之粮食尽，而此旷野之旅尚余未竟，我等宁杀此爱念之子，作成[29]干肉片与多汁肉片，食子之肉，以完成此旷野之残旅。勿令三人皆死。」

八 诸比丘！彼时彼夫妇二人，杀其爱念之子，作成干肉片与多汁肉片，食子之肉完成此旷野之残旅，彼等食子之肉，搥胸曰：「吾子于何处耶？吾一子于何处耶？」

II,99.九 诸比丘！汝等对其如何思惟耶？彼等为嬉戏而食欤？或为爱乐而食欤？或为嗜美而食欤？或为肥满而食欤？」「大德！皆非然。」

一○ 「诸比丘！彼等为行旷野而欲食子肉耶？」「大德！唯然。」

一一 「诸比丘！同此，我谓搏食不可不知。诸比丘！知搏食时，于五妙欲知贪。于五妙欲知贪时，成其结，为结所缚之圣弟子，再还来此界。

一二 诸比丘！如何可知触食耶？

一三 诸比丘！譬如一无皮之牛，欲依住于道路之端，依道路之端之彼等生物，噉其牛。欲依住于树下，依树下之彼等生物噉其牛。欲依住于水中，依水中之生物，噉其牛。依住于虚空，依虚空之生物，噉其牛。诸比丘！彼无皮之牛，依住之处，则为依止其处之生物所噉。诸比丘！同此，我谓触食不可不知。

一四 诸比丘！知触食时，知三受，知三受时，我谓圣弟子更不可为。

一五 诸比丘！如何应知意思食耶？

一六 诸比丘！譬如一炭火坑，深超人身，炭火充满，无烟而炽燃。尔时一人，欲生不希死，欲乐厌苦。时有二力士各以手将彼捉住，将投入炭火坑中。诸比丘！尔时，彼人之心远矣，将思愿远矣，大望应远。

II,100. 一七 所以者何？诸比丘！彼人作是念：「我堕此炭火坑中，因其入死，至死为苦。」诸比丘！同此，我谓意思食不可不知。

一八 诸比丘！知意思食时，知三爱；知三爱时，我谓圣弟子更不为。

一九 诸比丘！如何应知识食耶？

二○ 诸比丘！捕犯罪之盗贼，送至王前示曰：「大王！犯罪之盗贼带到。」王宜科彼以所欲之刑罚。王如是谓于彼等曰：「且去！汝等将此人以百矛相击。」清晨则再加其百矛。

二一 时至日中，王如是云：「喂！彼人如何耶？」「大王！彼尚生存。」王如是言彼等云曰：「且去！于日中对彼再以百矛相击。」于是日中以百矛击彼。

二二 届时，王于暮时如是云：「喂！彼人如何耶？」「大王！彼尚生存。」王如是言彼曰：「且去！汝等将彼人于暮时再以百矛相击。」于是暮时对彼以百矛相击。

二三 诸比丘！对其作如何思惟耶？彼人，因一日被三百矛击打，已经验苦、忧耶？」「大德！以一矛相击，即已经验苦、忧矣，何云经三百矛击打耶？」

二四 「诸比丘！同此，我谓不可不知识食。

二五 诸比丘！知识食时，知名色，知名色时，我谓圣弟子更不可为。」

II,101.

S.12.64.有贪(于识住.增长,有未来之生.老死)

《杂阿含374-379经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！有情或众生之住，求再生，为资益有四食。

三 四食者何耶？麤或细之搏食、二触食、三意思食、四识食是。诸比丘！此等之四食，为有情或众生之住，求再生，为资益。

四 诸比丘！若于搏食，有贪、有喜、有爱、则对其有识之住、有增长。由识之住及增长，而有名色之显现。由有名色之显现，而有诸行之增上。由有诸行之增上，而有未来后有之再生。由有未来后有之再生，而有未来之生、老死。诸比丘！我谓由未来之生、老死，而有愁、有苦、有恼。

五 诸比丘！若于触食，……

六 诸比丘！若于意思食，……

七 诸比丘！若于识食，有贪、有喜、有爱，于其有识之住、有增长。有识住增长，有名色之显现，由有名色之显现，有诸行之增上。有诸行之增上，有未来之后有再生。有未来之后有再生，有未来之生老死，我谓有未来之生老死，而有愁、有苦、有恼。

II,102.八 诸比丘！譬如染工或画师、以染料或漆、或郁金、或青、或以茜，善磨于板上，或壁面、或衣服之小片，作妇女之形像男子之形像。

九 诸比丘！同此，若于搏食、有贪、有喜、有爱者，则有识之住与增长。由有识之住与增长，有名色之显现，由有名色之显现，有诸行之增上，由有诸行之增上，有未来后有之再生，由有未来后有之再生，有未来之生老死。由有未来之生老死，诸比丘！我谓有愁、有苦、有恼。

一○ 诸比丘！若于触食，……

一一 诸比丘！若于意思食，……

一二 诸比丘！若于识食，有贪、有喜、有爱者，则有识之住与增长。由有识之住与增长，而有名色之显现。由有名色之显现，而有诸行之增上。由有诸行之增上，而有未来后有之再生。由有未来后有之再生，则而有未来之生、老死。由有未来之生、老死，诸比丘！我谓有愁、有苦、有恼。

一三 诸比丘！若于搏食，无贪、无喜、无爱者，则无其识之住与增长。因无识之住与增长，则无名色之显现。因无名色之显现，则无诸行之增上。因无诸行之增上，则无未来后有之再生。因无未来后有之再生，则无未来之生、老死。因无未来之生、老死，诸比丘！我谓无愁、无苦、无恼。

II,103. 一四 诸比丘！若于触食，……

一五 诸比丘！若于意思食，……

一六 诸比丘！若于识食，无贪、无喜、无爱者，则无其识之住无增长。因无识之住与增长，则无名色之显现。因无名色之显现，则无诸行之增上。因无诸行之增上，则无未来后有之再生。因无未来后有之再生，则无未来之生、老死。因无未来之生老死，诸比丘！我谓无愁、无苦、无恼。

一七 诸比丘！譬如宫殿或楼阁，北、南、西边有窗。太阳上升时，光由高入，照何处耶？」「大德！照西壁。」

一八 「诸比丘！若无西壁，照何处耶？」「大德！照大地。」

一九 「诸比丘！若无大地，照何处耶？」「大德！照水。」

二○ 「诸比丘！若无水，照何处耶？」「大德！则不照任何处。」

二一 「诸比丘！同此，诸比丘！若于搏食，无贪、无喜、无爱者，则……

二二 诸比丘！若于触食，……

二三 诸比丘！若于意思食，……

II,104.二四 诸比丘！若于识食，无贪、无喜、无爱者，则无识住、无增长。因无识住、无增长，则无名色之显现。因无名色之显现，则无诸行之增上。因无诸行之增上，则无未来之生、老死。无未来之生老死，诸比丘！我谓无愁、无苦、无恼。

S.12.65.(古道通往古)城邑

《杂阿含287经》，《增壹阿含38.4经》，No.713《贝多树下思惟十二因缘经》、No.714《缘起圣道经》、No.715《佛说旧城喻经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！昔我尚未得正觉，为菩萨时，曾作此念：「此世间实陷于苦恼，生而奔向衰、老、死而又将再生。然却不知此老死苦之出离。实则如何得知此老死苦之出离耶？」

三 诸比丘！然则我作是念：「有何故有老死耶？缘何有老死耶？」

四 诸比丘！尔时，我依正思惟(yoniso manasikārā从根源作意)，依慧悟得生：「有生故有老死缘生而有老死。」

五 诸比丘！时我作是念：「有何故有生？……有有……有取……有爱……有受……有触……有六处？……有名色耶？缘何而有名色耶？」

六 诸比丘！依正思惟，于我而生慧悟得：「有识故有名色，缘识而有名色。」

七 诸比丘！时我作是念：「有何故有识？缘何有识耶？」

八 诸比丘！我生正思惟，依慧悟得：「有名色故有识，缘名色而有识。」

II,105.九 诸比丘！时我作是念：「此识由此以还，无超进名色，于此限度，生而亦老，衰而至死将再生。即缘此名色有识，缘识而有名色。缘名色而有六处，缘六处而有触……如是，此乃全苦蕴之集。

一○ 诸比丘！「是集、是集」。我于尚未闻之法、即生眼、生智、生慧、生明、生光。

一一 诸比丘！时我作是念：「无何故无老死，因何之灭而有老死之灭耶？」

一二 诸比丘！尔时，我生正思惟，依慧悟得：「无生故无老死，因生之灭而有老死之灭。」

一三 诸比丘！时我作是念：「无何故无生……无有……无取……无爱……无受……无触……无六处……无名色，因何之灭而有名色之灭耶？」

一四 诸比丘！尔时，于我生正思惟，依慧悟得：「无识故无名色，因识之灭、而有名色之灭。」

一五 诸比丘！时我作是念：「无何故无识，因何之灭，而有识之灭耶？」

一六 诸比丘！尔时，于我生正思惟，依慧悟得：「无名色故无识，因名色之灭，而有识之灭。」

一七 诸比丘！时我作是念：「我依此道乃达菩提。即：由名色之灭，而有识灭。由识之灭，而有名色灭。由名色之灭，而有六处灭。由六处之灭，而有触灭。……」如是，此乃全苦蕴之灭。

一八 诸比丘！「是灭、是灭」，我于尚未闻之法，即生眼、生智、生慧、生明、生光。

II,106.一九 诸比丘！譬如有人、徘徊阿兰若林，发现古人通行之古道、古径，彼则追随其道，随其道而行。发见古人止住之古城、古都，其园林亦具足。具足美丽有堤之莲池。

二○ 诸比丘！尔时，彼人向王或王之大臣报曰：「尊者，当知我徘徊阿兰若林，发见古人通行之古道、古径，追随其道，随其道而行。发见古人止住之古城、古都，园林亦具足，具足美丽有堤之莲池。尊者！宜于其城予修筑。」

二一 诸比丘！尔时，王或王之大臣，修筑其城邑，其城邑后来繁荣，众人炽盛，增上发展。诸比丘！同此，我发见过去正觉者通行之古道、古径。

二二 诸比丘！过去诸佛所通行之古道，古径者何耶？即此八支圣道。即：正见……正定。诸比丘！此乃过去正等觉者通行之古道、古径。追随其道，随其道而行，则知老死，知[30]老死之集，知老死之灭，知趣灭老死之道迹。

二三~三一 追随其道，随其道以行，知生……知有……知取……知爱……知受……知触……知六处……知名色……知识……

三二 追随其道，随其道以行，知行，知行之集、知行之灭、知趣行灭之道迹。

II,107. 三三 知此，我以示比丘、比丘尼、优婆塞、优婆夷。诸比丘！如是梵行繁荣、增广，示知众多人等，予增大，依人天而善说示。」

S.12.66.触(此苦以亿波提为因.集.生.转)

《杂阿含291经》

一 如是我闻。尔时，世尊住拘楼园之都邑剑磨瑟昙。

二 尔时，世尊言诸比丘：「诸比丘！」彼诸比丘奉答世尊曰：「大德！唯然。」

三 世尊曰：「诸比丘！汝等[31]取内触耶？」

四 如是说已。一比丘以此白世尊言：「大德！我取内触。」

五 「汝比丘！如何取内触耶？」

六 尔时彼比丘自记说之，然彼比丘，不能满足世尊之心。

七 如是说已，尊者阿难白世尊言：「世尊！今正其时。善逝！今正其时。愿世尊！以说内触。诸比丘闻世尊之所说、应受持奉行。」

八 「若然，阿难！汝等谛听，当善思念。我说内触。彼诸比丘奉答世尊曰：「唯然，大德！」

II,108.九 世尊曰：「诸比丘！于此有比丘，执取内触：「世间之种种诸苦生、老死，此苦以何为因，以何为集，以何为生，以何为起耶？有何故有老死，无何故无老死。」彼对取内触，如是知：「此世间生老死种种之苦、此苦乃以亿[32]波提为因、以亿波提为集、以亿波提为生、以亿波提为起。有亿波提故有老死，无亿波提时无老死。彼知老死，知老死之集，知老死之灭，知趣老死灭之道迹。如是为契法行者。」诸比丘！如是比丘，谓是真正行苦之灭，老死之灭者。

一○ 更执取取内触：「又，此亿波提乃以何为因、以何为集、以何为生、以何为起耶？有何故有亿波提，无何时无亿波提耶？」彼知如是执取：「亿波提乃以爱为因，以爱为集，以爱为生，以爱为起。有爱故有亿波提，无爱故无亿波提。」彼知亿波提，知亿波提之集，知亿波提之灭，知趣亿波提灭之道迹。如是为契法行者。诸比丘！如是比丘谓是真正行苦之灭，亿波提之灭者。

一一 更执取取内触：「又，此爱于何处而生？于何处而住之耶？」彼知如是执取：「于此世间，为如何爱，快思之色，于此生爱而生，于此住爱而住。于此世间、可爱，快思之色者何耶？眼为于此世间、可爱、快思之色。于此生爱而生，于此住爱而住。

一二 耳乃于世间可爱、快思之色……

II,109. 一三 鼻乃于世间可爱、快思之色……

一四 舌乃于世间可爱、快思之色……

一五 身乃于世间可爱、快思之色……

一六 意乃于世间可爱、快思之色。于此生爱而生，于此住爱而住。

一七 诸比丘！任何过去之沙门、婆罗门，对此世间可爱、快思之色，视为常，视为乐，视为我[33]，视为无病，视为安稳者，受增长矣。

一八 爱增长者，则亿波提增长。亿波提增长者，则苦增长。我谓：「使苦增长者，则生、老死、愁、悲、苦、忧、恼，无由解脱。」

一九 诸比丘！任何未来之沙门、婆罗门，对此世间可爱、快思之色，视为常，视为乐，视为我，视为无病，视为安稳。彼等乃增长爱者。

二○ 爱增长者，则亿波提增长，亿波提增长者，则苦增长。我谓：「彼等生、老死、愁、悲、苦、忧、恼，不得解脱，则苦不得解脱。」

二一 诸比丘！现在任何之沙门、婆罗门，对此世间可爱、可喜之物，视为常、视为乐、视为我、视为无病、视为安隐者，则增长爱。

二二 增长爱者，则增长亿波提，增长亿波提者，则增长苦。增长其苦，我谓：「增长苦者，则生、老死、愁、悲、苦、忧、恼不得解脱，则苦不解脱。」

II,110. 二三 诸比丘！譬如有饮水器皿，色具足，香具足，味具足，而以毒混入。尔时有人为炎热所烧，为炎热所苦，疲劳困惫，为渴而来。对其人如是言曰：「可爱者！此饮水器皿，色具足、香具足、味具足、毒亦具足、汝若欲饮自可饮、饮之虽爱好具色、香、味，但为此而至死，或受至死之苦。」彼不顾且不思虑，饮彼饮水器皿之水而不舍，彼为此至死，或受至死之苦。

二四 诸比丘！同此，任何过去之沙门、婆罗门，对此世间可爱、快思之色……

二五 ……于未来……

二六 ……现在之沙门、婆罗门，对此世间可爱、快思之色，视为常，视为乐，视为我，视为无病，视为安稳者，其爱增长。

二七 我谓：「爱增长者则苦增长，由生、老死、愁、悲、苦、忧、恼，不得解脱，则不得解脱于苦。」

二八 诸比丘！任何过去之沙门、婆罗门，对此世间可爱、快思之色，视为无常，视为苦，视为无我，视为病，视为怖畏者，乃使爱舍离者。爱舍离者，亿波提舍离。亿波提舍离者，则苦舍离。我谓：「苦舍离者，由生、老死、愁、悲、苦、忧、恼得解脱，则解脱于苦。」

II,111.二九 诸比丘！任何未来之沙门、婆罗门，于此世间可爱、快思之色，视为无常，视为苦，视为无我，视为病，视为怖畏者、则将舍离于爱。

三○ 爱舍离者……我谓：「解脱于苦。」

三一 诸比丘！任何现在之沙门、婆罗门，对可爱、快思之色，视为无常，视为苦，视为无我，视为病，视为怖畏者，则舍离于爱。

三二 爱舍离者，则亿波提舍离。亿波提舍离者，则苦舍离。我谓：「苦舍离者，则生、老死、愁、悲、苦、忧、恼得解脱，则解脱于苦。」

三三 诸比丘！譬如有饮水器，色具足，香具足，味具足，亦以毒混入。尔时有人，为炎热所烧，为炎热所苦，疲劳困惫，为渴而来。对此时有人曰：「可爱者！此饮水器皿，色具足，香具足，味具足，但混有其毒，若汝欲者自可饮，饮之虽爱好其色、香、味，然因此至死或受至死之苦。」

II,112.三四 诸比丘！尔时，彼人作是念：「我此刻极渴，得依饮料而克服，或依生苏予克服，或依含盐分之乳精予克服，或以酸粥予克服。然而我于此长夜不为我之利益，因此而决不饮此苦物。」彼思虑之再，而不饮其饮水器皿物，予舍弃、彼即因此而不至死，不至近死之苦。

三五 诸比丘！同此，任何过去之沙门、婆罗门，于此世间可爱、快思之色，视为无常，视为苦，视为无我，视为病，视为怖长者，则舍离于爱。

三六 舍离于爱者，则亿波提舍离。亿波提舍离者，则苦舍离。我谓：「苦舍离者，则生、老死、愁、悲、苦、忧、恼得舍离，解脱于苦。」

三七~三八 诸比丘！任何未来之沙门、婆罗门……

三九 现在之沙门、婆罗门，于此世间可爱、快思之色，视为无常、视为苦、视为无我、视为病、视为怖畏者，舍离于爱。

四○ 舍离于爱者，则亿波提舍离。亿波提舍离者，则舍离于苦。我谓：「舍离于苦者，即由生、老死、愁、悲、苦、忧、恼解脱，解脱于苦。」」

S.12.67.芦束(互依则立)

《杂阿含288经》

一 一时，尊者舍利弗、尊者摩诃拘絺罗，住波罗奈之仙人堕处鹿野苑。

二 尔时，尊者摩诃拘絺罗，暮时自宴坐起，诣尊者舍利弗之处。诣已，与尊者舍利弗俱相致问，交谈致候可记忆之语后，坐于一面。

II,113.三 坐于一面之尊者摩诃拘絺罗，向尊者舍利弗作斯言曰：「友，舍利弗！老死为自作耶？老死为他作耶？老死为自作、他作耶？或老死为非自作、非他作、无因生耶？如何？」

四 「友，拘絺罗！老死非自作，老死非他作，老死亦非自作、他作，老死非自作、非他作、非无因生，是缘生而有老死。」

五 「友，舍利弗！生为自作耶？生为他作耶？生为自作、他作耶？或生为非自作、非他作、无因生耶？如何？」

六 「友，拘絺罗！生非自作，生非他作，生非自作、他作，生亦非自作、非他作，非无因生，是缘有而有生。」

七~一八 「友，舍利弗！有为自作耶？……取为自作耶？……爱为自作耶？……受为自耶？……触为自作耶？……六处为自作耶？……如何？

一九 「名色为自作耶？名色为他作耶？名色为自作、他作耶？或名色为非自作、非他作，无因生耶？」

二○ 「友，拘絺罗！名色非自作，名色非他作，名色非自作、他作，亦非自作、他作，亦非无因生，是缘识而有名色。」

二一 「友，舍利弗！识为自作耶？识为他作耶？识为自作、他作耶？识为非自作、非他作，亦非无因生耶？如何？」

二二 「友，拘絺罗！识非自作，识非他作，识非自作、他作，识非自作、非他作，亦非无因生，是缘名色而有识。」

II,114. 二三 如今我等如是知尊者舍利弗之所说：「友，拘絺罗！名色非自作，名色非他作，名色亦非自作、他作，名色非自作、非他作。名色非自作、非他作，亦非无因生，是缘识而有名色。」」

二四 如今我等又如是知尊者舍利弗之所说：「友，拘絺罗！识非自作，识非他作，识非自作、他作，又，识非自作、非他作、亦非无因生，是缘名色而有识。」

二五 「友，舍利弗！应如何知此所说之义耶？」

二六 「友！譬如两芦束，相互依持则能直立。友！同此，缘名色而有识，缘识而有名色。缘名色而有六处，缘六处而有触、……如是，此乃全苦蕴之集。友！若此等之芦束中，取其一；而另一则仆倒；取他，而另他则仆倒。友！同此，缘名色之灭，而有识灭。缘识之灭，而有名色灭。缘名色之灭而有六处灭。缘六处之灭，而有触灭……如是，此乃全苦蕴之灭。」

二七 「友，舍利弗！是希有。友，舍利弗！是未曾有。此为尊者舍利弗之善说。我等对尊者舍利弗之所说，应以此等三十六事当予随喜。」

II,115.二八 友，若比丘，依老死之厌离、离贪、灭而说法，则适称为：「法师比丘。」友！若比丘，行老死、厌离、离贪、灭，则适称为：「行法、随顺法比丘。」友！若比丘，对老死、厌离、离贪、灭，不取着、予解脱，则适称为：「达现法涅槃比丘。」

二九~三八 友！若比丘，生之厌离……若有之……若取之……若爱之……若受之……若触之……若六处之……若名色之……若识之……若行之……

三九 友！若比丘，依无明之厌离、离贪、灭、说法、适称之谓：「法师比丘。」友，若比丘，行无明之厌离、离贪、灭，则适称之谓：「行法、随顺法比丘。」友，若比丘，依无明之厌离、离贪、灭、不取着、予解脱、则适称之谓：「达现法涅槃比丘。」

S.12.68.憍赏弥(有灭即涅槃)

《杂阿含351经》

一 一时，尊者茂师罗、尊者殊胜、尊者那罗陀、尊者阿难，住憍赏弥之瞿师罗园。

二 尔时，尊者殊胜向尊者茂师罗作如是言曰：「友，茂师罗！除信、除欲、除传说、除行相觉、除见害谛思，尊者茂师罗！别有「缘生而有老死」之智否？」

三 「友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，即：「缘生有老死也。」」

II,116. 四 「友，茂师罗！除信、除欲、除传说、除行相觉、除见审谛思，尊者茂师罗！别有「缘有而有生」之智耶？」

五 ……缘取而有有……

六 ……缘爱而有取……

七 ……缘受而有爱……

八 ……缘触而有受……

九 ……缘六处而有触……

一○ ……缘名色而而有六处……

一一 ……缘识而有名色……

一二 ……缘行而有识……

一三 ……缘无明而有行……

一四 「友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，即：「缘无明而有行。」」

一五 「友，茂师罗！除信……除见审谛思，尊者茂师罗！别有「缘生之灭，而有老死之灭」之智耶？」

一六 「友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，即：「缘生之灭而有老死之灭。」」

一七 「友，茂师罗！除信、除欲、除传说、除行相觉、除见审谛思，尊者茂师罗！别有「缘有之灭，而有生之灭」之智耶？」

II,117.一八~二四 「缘取之灭，而有有之灭」……「缘爱之灭，而有取之灭」……「缘受之灭，而有爱之灭」……「缘触之灭，而有受之灭」……「缘六处之灭，而有触之灭」……「缘名色之灭，而有六处之灭」……「缘识之灭，而有名色之灭」……「缘行之灭，而有识之灭」……「缘无明之灭，而有行之灭。」

二五 友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，即：「缘无明之灭，而有行之灭。」

二六 「友，茂师罗！除信、除欲、除传说、除行相觉、除见审谛思，尊者茂师罗！别有「有灭即涅槃」之智耶？」

二七 「友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，「有灭即涅槃。」」

二八 然则，尊者茂师罗是阿罗汉，是漏尽者。

二九 如是言时，尊者茂师罗默然。

三○ 尔时，尊者那罗陀对尊者殊胜言曰：「友，殊胜！善哉！我欲得此问，可向我问，我则答汝此问。」

三一 「尊者那罗陀！汝得此问。我向尊者那罗陀，作此问，尊者那罗陀，请答我问。」

三二~五七 「友，那罗陀！除信……我知于此，我见于此，「此有灭即涅槃。」」

五八 「然则，尊者那罗陀是阿罗汉，是漏尽者。」

II,118. 五九 「友！「有灭即涅槃」，我依正慧，如实善见。然则我尚非阿罗汉、漏尽者。」

六○ 友！譬如于旷野之路上有井，然无绳、无罐，时有人为炎热所烧，为炎热所苦，疲劳困惫，干渴此来。彼眺望其井，虽如为水，但身不能触而住。

六一 友！同此，「有之灭即涅槃也，」如实以正慧善见，然我尚非阿罗汉、漏尽者。

六二 如是言已，尊者阿难：向尊者殊胜作是言曰：「友！殊胜！汝如是之说，汝向尊者那罗陀作如何言之耶？」

六三 「友，阿难！我如是说：我外于尊者那罗陀之德，以外于善，故无所说。」

S.12.69.(无明膨胀,使诸行)膨胀

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 尔时……

三 「诸比丘！大海膨胀时，使诸大河膨胀，诸大河膨胀时，使诸小河膨胀。小河膨胀时，使大湖膨胀。大湖膨胀时，亦使小湖膨胀。

II,119.四 诸比丘！同此，无明膨胀，使诸行膨胀。诸行膨胀，使识膨胀。识膨胀时，使名色膨胀。名色膨胀时，使六处膨胀。六处膨胀时，使触膨胀。触膨胀时，使受膨胀。受膨胀时，使爱膨胀。爱膨胀时，使取膨胀。取膨胀时，使有膨胀。有膨胀时，使生膨胀。生膨胀时，使老死膨胀。

五 诸比丘！大海退潮时，使大河退水。大河退水时，使小河退水。小河退水时，使大湖退水。大湖退水时，使小湖退水。

六 诸比丘！同此，无明衰时，使诸行衰。诸行衰时，使识衰。识衰时，使名色衰。名色衰时，使六处衰。六处衰时，使触衰。触衰时，使受衰。受衰时，使爱衰。爱衰时，使取衰。取衰时，使有衰。有衰时，使生衰。生衰时，使老死衰。」

S.12.70.须尸摩((须深)慧解脱)

《杂阿含347经》

一 如是我闻。尔时，世尊住王舍城竹林栗鼠养饵所。

二 尔时，世尊深受恭敬、尊重、敬仰、供养，得衣服、钵食、床座、医病之必要药物、资具等。

三 比丘僧伽亦颇受敬重、恭敬，供养、尊重，得衣服、钵食、床座、医病必要之药物、资具等。

四 异学之游方者等，未受敬重、恭敬，供养、尊重，未得衣服、钵食、床座、医病之必要药物、资具等。

五 尔时，游方者须尸摩，与众多游方者之徒，俱住王舍城。

II,120. 六 尔时，游方者须尸摩之徒，向游方者须尸摩作如是言曰：「来，友！须尸摩！汝宜往沙门瞿昙之处修梵行。汝完全学法后，再告知我等，我等完全学得其法后，为在家者说示，如是我等亦受敬重、恭敬、供养、尊重，获得衣服、钵食、床座、医病之必要药物、资具等。」

七 游方者须尸摩对己徒答：「如是，友！」则诣尊者阿难之处。诣已，与尊者阿难俱相致问，交谈致问可记忆之语后，坐于一面。

八 坐于一面之游方者须尸摩，同尊者阿难作如是言曰：「友，阿难！我欲于此作法、律之修习梵行。」

九 尔时，尊者阿难，陪伴游方者须尸摩，来诣世尊之处。诣已，礼敬世尊，坐于一面。

一○ 坐于一面之尊者阿难向世尊言曰：「大德！此游方者须尸摩如是云：「友，阿难！我欲于此作法、律之修习梵行。」」

一一 「阿难！然则，故应使须尸摩出家。」

一二 于是，游方者须尸摩得在世尊之处出家，得具足戒。

一三 尔时，又有众多比丘，来至世尊之处，白世尊言：「我等知「生已尽，梵行已立，应作已作，更不再生」，已达于完全智[34]。」

四

II,121.一四 尊者须尸摩，闻众多比丘于世尊之前告白已达完全智：「生已尽，梵行已立，应作已作，更不再生矣。」

一五 尔时尊者须尸摩，走近彼等诸比丘，近已，与彼等诸比丘俱相致问，交谈问候记忆之语，坐于一面。

一六 坐于一面之须尸摩，向彼等诸比丘作如是言曰：「诸尊者来诣世尊处曾白云：「我等已知生已尽，梵行已立，应作已作，更不再生，」已达于完全智，此为真实耶？」「友！唯然。」

一七 「然则又，汝等尊者如是知、如是见，享受种种之神通耶？–一为多、多为一、显现变为隐没，越墙、越垒、穿山、无障碍，恰如行空出入地下，于水中不分水而行如走于地上。趺坐于虚空，恰如有翼之鸟。有大神力，大威力，于日月以手触捉，以此身行77于梵界耶？」

一八 「然则汝等尊者，如是知、如是见，以清净超胜人间之天耳界，对人天之两音、远音、近音、皆闻之耶？」「友！并无此事。」

II,122.一九 「又，汝等尊者，如是知，如是见，以心，对他众生之心，他人之心，得予把握知之耶？–有贪心知为有贪心，离贪心知为离贪心，有瞋心知为有瞋心，离瞋心知为离瞋心，有痴心知为有痴心，离痴心知为离痴心，集注心知为集注心，散乱心知为散乱心，大心知为大心，不大心知为不大心、有上心知为有上心，无上心知为无上心，寂静心知为寂静心，非寂静心知为非寂静心，解脱心知为解脱心，非解脱心知为非解脱心耶？」「友！并无此事。」

二○ 「又，汝等尊者，如是知、如是见，忆念种种宿住耶？譬如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生，种种成劫、种种坏劫、种种成、坏劫……「于彼处，名如是如是，姓如是如是，如是之容色，如是之食，经验如是如是之苦乐，得如是之寿。彼殁于其处，而生于此处。于彼处，名如是如是，姓如是如是，如是之容色，如是之食，经验如是之苦乐，得如是之寿。彼殁于其处，生于此处。」如是详细种种宿住、悉忆念耶？」「友！并无此事。」

II,123.二一 「又，汝等尊者，如是知、如是见，以清净超胜人间之天眼，见众生之殁，见生时之劣、胜、美、丑、好、恶，如众生之如业行耶？实汝等尊者，对「此等众生，身恶行具足，语恶行具足，意恶行具足，骂圣者、邪见、执持邪见业，故彼等身坏命终，生于苦处恶趣、无乐处、地狱。」又实汝等尊者对「此等众生，身善行具足、语善行具足、意善行具足、不骂圣者、有正见、执持正见业，故彼等身坏命终，生于善趣、天界，」如是，以清净超人之天眼，得见众生之殁，生时之劣、胜、美丑、好、恶，得知众生如业之行耶？」「友！并无此事」。

二二 「又，汝等尊者为如是知、如是见，对超色、无色之寂静解脱、得于身触而住耶？」「友！并无此事。」

二三 「于今，尊者未到达此记说与此等之法者耶？」

二四 「友！并无此事。」

二五 「何以故？」

「友，须尸摩！我等为慧解脱者。」

二六 「我对尊者等此略说之义不能详知。如尊者等之所说，我对尊者等所略说之义，欲详知为宜。」

II,124. 二七 「友，须尸摩！汝无论对其知，或不知，我等为慧解脱者。」

五

二八 尔时尊者须尸摩由座起来诣世尊处。诣已，礼敬世尊，坐于一面。

二九 坐于一面之尊者须尸摩，将与彼等诸比丘之论议悉告世尊。

三○ 「须尸摩！法住智为前、涅槃智为后。」

三一 「大德！我对世尊略说之义、不得详知，大德！如世尊之所说，我对世尊略说之义，欲详知为宜。」

三二 「须尸摩！汝无论知或不知，法住智为前，涅槃智为后。须尸摩！汝云何思惟？色为常耶？或为无常耶？」「大德！是无常。」

三三 「又，无常者是苦耶？或是乐耶？」「大德！是苦。」「又，无常苦、变易之法得认：「此是我所，此是我，此是我之我」耶？」「大德！并无此事。」

三四 「受是常耶？或无常耶？」「大德！是无常。」

三五 「想是常耶？或无常耶？」「大德！是无常。」

三六 「行是常耶？或无常耶？」「大德！是无常。」

II,125.三七 「识是常耶？或无常耶？」「大德！是无常。」「又，无常者是苦耶？或是乐耶？」「大德！是苦。」「又无常苦、变易之法、得认：「此是我所，此是我，此是我之我」耶？」「大德！并无此事。」

三八 「须尸摩！然任何过去、未来、现在，内、外、麤、细、劣、胜、远、近之色，对一切之色，不得以认：「此是我所、此是我、此是我之我。」如是，必须以如实正慧、对此作视。

三九 任何过去、未来、现在……对受……

四○ 对任何之想…

四一 任何过去、未来、现在，内、外、麤细、劣、胜、远、近之行、一切诸行，不得以认：「此是我所、此是我、此是我之我。」

四二 任何过去、未来、现在，内、外、麤、细、劣、胜、远、近之识、对一切之识、不得以认：「此是我所，此是我，此是我之我。」如是，必须以如实正慧、对此作视。

四三 须尸摩！多闻之圣弟子，于色如是见而厌离、于受、于想、于诸行、于识亦厌离，生厌离、离贪、予解脱，于解脱生解脱之智：「知生已尽、梵行已立，应作已作，更不再生。」须尸摩！汝见：「缘生而有老死」耶？」「大德！诚然。」

四四 「须尸摩！汝见：「缘有而有生」耶？」「大德！诚然。」

四五 「须尸摩！汝见：「缘取而有有」耶？」「大德！诚然。」

II,126. 四六 「须尸摩！汝见：「缘爱而有取」耶？」「大德！诚然。」

四七 「须尸摩！汝见：「缘受而有爱，缘触而有受，缘六处而有触，缘名色而有六处，缘识而有名色，缘行而有识，缘无明而有行」耶？」「大德！诚然。」

四八 「须尸摩！汝见：「缘生灭而有老死灭」耶？」「大德！诚然。」

四九 「须尸摩！汝见：「缘有灭而有生灭」耶？」「大德！诚然。」

五○ 「须尸摩！汝见：「缘取之灭，而有有灭，缘爱之灭，而有取灭，缘受之灭，而有爱灭，缘触之灭，而有受灭，缘六处之灭，而有触灭，缘名色之灭，而有六处灭。缘识之灭，而有名色灭，缘行之灭，而有识灭，缘无明之灭，而有行灭」耶？」「大德！诚然」。

五一 「须尸摩！汝亦如是知、如是见，享受种种之神通耶？–一为多、多为一、显现变隐没、超墙、超垒、穿山、无障碍，恰如行虚空。出入地中恰如水中，不分水而行，恰如行于地上，趺坐于虚空，恰如有翼之鸟、有大神力、大威力，以手触捉日月，以此身行梵界耶？」「大德！并无此事。」

II,127.五二 「须尸摩！汝亦如是知、如是见，以清净超胜人间之天耳界、闻人天之两音、远音、近音耶？」「大德！并无此事。」

五三 「须尸摩！汝亦如是知、如是见，如以心把握他之众生，他人等之心耶？–对非解脱心知是非解脱心，对解脱心知是解脱心耶？」「大德！并无此事。」

五四 「须尸摩！汝亦如是知、如是见，忆念种种之宿住耶？譬如一生……如是详细忆念种种之宿住耶？」「大德！并无此事。」

五五 「须尸摩！汝亦如是知、如是见，以清净超胜人间之天眼，如众生之殁……众生之如业行耶？」「大德！并无此事也。」

五六 「须尸摩！汝亦如是知、如是见，对超色、无色之寂静解脱、以身触而住耶？」「大德！并无此事也。」

五七 「须尸摩！今此未能到达此记说，与此等之法者，须尸摩！我等实行于此。」

六

五八 尔时，尊者须尸摩，稽首世尊之足，白世尊曰：「大德！罪克服于我。我如是，对善说之法、律，如是法之盗人而出家，愚而无知、为不善者。大德！我世尊，我对其罪知是罪，[35]愿予与领受，而于未来无再犯。」

五九 「须尸摩！汝为罪所克服，汝于如是善说之法、律，如为法之盗人而出家为愚而无智，是不善者。

II,128. 六○ 须尸摩！譬如、捕犯罪之盗贼，遂于王之前而示曰：「大王！犯罪之盗贼带来矣。对彼应课以王所欲之刑罚。」王对彼者如是曰：「汝等将此者，去以强绳坚缚后手，剃为秃头，鸣击小鼓，由街至街，由巷至巷，巡回曳领，由南门出，于城邑之南，而刎其首。」如是臣等，将彼人以强绳坚缚后手，剃为秃头、鸣击小鼓，由街至街，由巷至巷，巡回曳领，由南门出，于城邑之南，而刎其首。

六一 须尸摩！汝对其如何思惟耶？彼人为此经验苦、忧耶？」「大德！诚然。」

六二 「须尸摩！彼人为此虽受苦、忧，但于如是善说之法、律，为法之盗人出家者，对此将受过苦之报与剧报，乃至堕地狱。」

六三 「须尸摩！汝见罪为罪，如法悔过。我等将摄受领纳。须尸摩！于圣律，对见罪为罪如法悔过者，增长功德，于未来入于律仪。」

此颂曰：

所谓二无闻，及子肉有贪，

城邑触芦束，憍赏弥膨胀。

第十须尸摩。

注: 77 「行耶？」原文“vasam vattethati，应为va samvattethati

II,129.

第八 沙门婆罗门品

S.12.71.沙门婆罗门义

《杂阿含354经》，S.12.29-30

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 尔时，世尊曰：

三 「诸比丘！虽任何之沙门、婆罗门，不知老死，不知老死集，不知老死灭，不知趣老死灭之道迹者，诸比丘！彼等沙门、婆罗门，于沙门非是沙门，于婆罗门非是婆罗门。又彼尊者等、对沙门之义、婆罗门之义，于现法不能自知、实证入而住。

四 诸比丘！虽任何之沙门、婆罗门，知老死……知道迹者，诸比丘！彼等沙门、婆罗门，于沙门为沙门，于婆罗门为婆罗门。又彼尊者等，对沙门之义，与婆罗门之义，于现法自知、实证入而住。

S.12.7二~八○.第二~第十 不知(1)

《杂阿含354经》，S.12.29-30.

……舍卫城……

……不知生……

……不知有……

……不知取……

……不知爱……

……不知受……

……不知触……

……不知六处……

……不知名色……

……不知识……

II,130.

S.12.81.不知(2)

《杂阿含354经》,S.12.29-30.

不知行，不知行之集、不知行之灭、不知趣行灭之道迹……自知，实证入而住。

此颂曰：

所谓由十一，四谛之分别，

沙门婆罗门，第八乃为因。

本篇之颂曰：

佛陀食十力，乃至迦拉罗，

第五于家主，树品与大品，

最后之第八，沙门婆罗门。

第九 中略品

[尔时，世尊]住舍卫城。

S.12.82.(不如实知老死,则不能不求)师

一 世尊曰：「诸比丘！不能如实知老死，是不见者，为于老死如实之智，则不能不求师。又不能如实知老死之集，是不见者，为于老死如实之智，则不能不求师。不能如实知老死之灭，是不见者，为于老死灭如实之智，不能不求师。不能如实知趣老死灭之道迹，是不见者，为于趣老死灭道迹如实智，不能不求师。」一切凡如是者中略之。

II,131. 二 「诸比丘！不能如实知生，是不见者……

三 诸比丘！不能如实知有，是不见者……

四 诸比丘！不能如实知取，是不见者……

五 诸比丘！不能如实知爱，是不见者……

六 诸比丘！不能如实知受，是不见者……

七 诸比丘！不能如实知触，是不见者……

八 诸比丘！不能如实知六处，是不见者……

九 诸比丘！不能如实知名色，是不见者……

一○ 诸比丘！不能如实知识，是不见者……

一一 诸比丘！不能如实知行，是不见者，为于行如实之智，不能不求师。不能如实知行之集，是不见者，为于行集如实之智，不能不求师。不能如实知行之灭，是不见者，为于行之灭如实之智，不能不求师。不能如实知趣行灭之道迹，是不见者，为于趣行灭之道迹如实之智，不能不求师。」

凡对四谛亦应如是。

S.12.83.(不如实知老死,则不能不求)学

《杂阿含367经》

一~一一 「诸比丘！不能如实知老死，是不见者，为于老死如实之智，不能不学。对四谛亦复如是，而中略之。

S.12.84.(不如实知老死,则不能不求)瑜伽

《杂阿含368经》

一~一一 ……不能不为瑜伽行。

II,132.

S.12.85.欲

一~一一 ……不能不为欲。

S.12.86.努力

一~一一 ……不能不为努力。

S.12.87.不退转。

一~一一 ……不能不为不退转。

S.12.88.热诚

一~一一 ……不能不为热诚。

S.12.89.精进

一~一一 ……不能不为精进。

S.12.90.不拔

一~一一 ……不能不为不拔。

S.12.91.正念

一~一一 ……不能不为正念。

S.12.92.正心

一~一一 ……不能不为正心。

S.12.93.不放逸

一~一一 ……不能不为不放逸。

此颂曰：

师学及瑜伽，欲努不退转，

II,133. 热诚与精进，不拔与正念，

正心不放逸，十二中略经，

另有十二经，分百三十二，

称之为中略，就四谛而言，

于此中略之要目终。

此颂曰：

师学及瑜伽，欲第五努力，

不退转热诚，谓精进不拔，

正念与正心，不放逸十二，

如中略经终，其他有十二，

百三十二经，所谓中略者，

则对于四谛，中略纲目终。

S.12.第一 因缘相应 注

1 参照杂阿含一二(大正藏二、八五a)[以下如次略出。]

2 杂阿含一二(大正藏二、八五a)。

3 邪道迹(micchapatipada)不导涅槃之道迹(aniyyanika-patipada)谓缘起法之顺观。(SA.P19)对此之正道迹(sammapatipada)谓缘起法之还观，SA.P19)。

4 杂阿含一五(大正藏一一、一○一a)。

5 五~九杂阿含一五(大正藏二、一○一b)。

6 杂阿含一二(大正藏二、七九。)经最初有「一一尔时世尊住舍卫城「之一文略而直入本文开始」「二 诸比丘！云云」。

7 杂阿含一五(大正藏二、一○一c)。

8 杂阿含一五(大正藏二、一○二a)。

9 十三、十四杂阿含一四(大正藏二、九九a)。

10 杂阿含一二(大正藏二、八五c)。

11 方便(upaya)于方便有爱见之二。爱与见则由我，我所等之相，以囚于三界之法。谓之方便。(SA.II,P.33)。

12 「我之我云云」于原文“attamam eti“应读为“atta na me ti“．

13 杂阿含一四(大正藏二、一○○c)。

14 法随顺法(dammanudamma)者，谓含括大小之法。

15 若云云杂阿含一五(大正藏二、一○一a)。

16 杂阿含一二(大正藏二、八六a)及佛为阿支罗迦叶自化作苦经(大正一四，七六八)。

17 杂阿含一二(大正藏二、八六b)。

18 杂阿含一二(大正藏二、八三c)。

19 身者「自己之有识身」外之名，色者「他外之有识身。」。

20 杂阿含一二(大正藏二、八四b)。

21 杂阿含四六(大正藏二、七七六a)。

22 杂阿含一四(大正藏二、九八a)。

23 说随顺说(vadanunvada)原文虽有vadanupata此段之意是vadanuvada？「然无难结者耶？」

24 触云云，即谓「缘触为经验」是无如此道理之意。

25 杂阿含一四(大正藏二，九三b)。

26 佛陀品第一，再出第二经「分别」者。

27 见(ditthi)见道之意 (SA II,P.59)次之见(dassana)亦然。

28 杂阿含一四(大正藏二、九九c)。

29 二九、三○杂阿含一四(大正藏二、九九a-b)。

30 原文「以知老死」重复。

31 杂阿含一四(大正藏二、九五b)。

32 波罗延那[经]于原文有parayana为parayana。parayanavagga是含于经集(sutta-nipata)。

33 「于此」者「于此教」之意(SA.P.60)。

34 威仪(iriya)者，谓「达善行住」之意(SA.II,P.60)。

35 此原文之idanti读为idami ti.

36 不生者(bhuta)谓五蕴 (SA.II,p.61)。

37 舍利弗云云此重复可不要。

38 中阿含卷第五智经(大正藏一、四五一a)。

39 于[因]尽云云，重复可略。

40 杂阿含一四(大正藏二、九九c)。

41 「见」者，以智眼见，「知」者，以慧知之。「没入」者，依慧而入(SA.II,P.67)。

42 法者，谓四谛法，或道智法(magga-hana-dhamma)，四谛法或导智法不能导过未之道。更要观察智(pacca-vekkhana-hana)(SA.II,P.67)。

43 杂阿含一四(大正藏二、九九c)。

44 三五、三六 杂阿含一四(大正藏二、一○○a)。

45 杂乱等皆与邪见同义语(SA.II,P.69)

46 杂阿含一二(大正藏二、八四a)。

47 三八、三九、四○ 杂阿含一四(大正藏二、一○○a-b)。

48 系着(nati)为渴爱。(SA.II,P.72)。

49 圣法(artya naya)naya谓八正道及缘起法。

50 饮酒(Sura-maraya-majja-pamadatthayi)sura(窣罗)「酿酒以饮」(俱舍论一四)meraya(迷丽耶)谓醱酵酒。

51 杂阿含一二(大正藏二、八五c)。

52 顺世派(Lokayatika)谓巧诡辩法之Lokayata。诡辩法之师(Vltandasatta)(SA.II,P.76)。

53 世间之领域(lokayata)是loka+ayata(关于世间者)愚凡世间之领域，认为大也深也所行有见。 (SA.II,P.76)。

54 四九、五○ 杂阿含一四(大正藏二、九八b)。

55 杂阿合一二(大正藏二、八二c)。

56 杂阿含一二(大正藏二、八○b)。

57 杂阿含一二(大正藏二、八○a)。

58 杂阿合一二(大正藏二、七九c)

59 五五、五六杂阿含一二(大正藏二、七九b)。

60 杂阿含一二(大正藏二、七九a)。

61 住味观者，原文虽有adinavanupassin0是assadanupassin0之误。

62 一~四 D,N,XV,1(南传藏长部经典二)之始同。

63 六一，六二杂阿含一二(大正藏二、八一c-八二a)。

64 杂阿含一五(大正藏二、一○二b)。

65 肉片干(vallura)取坚肉部份干之，多液汁之肉片(sondika)取骨或腱之部份为酒肉。(SA.IIP.104)。

66 杂阿含一五(大正藏一○二c)。

67 杂阿含一二(大正藏二、八○b)增一阿含卷三十八(大正二、七一八a)。

68 老死云云 原文重复可不要。

69 杂阿含一二(大正藏二、八二a)。

70 取耶？否？原文(sammasatha no)但注为(sammasatna nu)。

71 亿波提(upadhi)注为五蕴。(SA.II,P.119)。

72 「我」于原文Atthato，但英译“as good“此应为之attato。

73 杂阿含一二(大正藏二、八一a)。

74 杂阿含一四(大正藏二、九八c)。

75 杂阿含一四(大正藏二、九六b)。

76 完全智(añña)是阿罗汉果。(SA.II．P．126)。

77 「行耶？」原文“vasam vattethati，应为va samvattethati.

78 领受(samvarayati)原文误为samparayati。

79 七一、八一、杂阿含一四(大正藏二、九九b)。

80 八三、八四、杂阿含一五(大正藏二、一○一b)。

 

  1. 邪道迹(micchapatipada)不导涅槃之道迹(aniyyanika-patipada)谓缘起法之顺观。(SA.P19) ↑
  2. 方便(upaya)于方便有爱见之二。爱与见则由我，我所等之相，以囚于三界之法。谓之方便 ↑
  3. 「我之我云云」于原文“attamam eti“应读为“atta na me ti“． ↑
  4. 法随顺法(dammanudamma)者，谓含括大小之法。 ↑
  5. 若云云杂阿含一五(大正藏二、一0一a)。 ↑
  6. 身者「自己之有识身」外之名，色者「他外之有识身」。 ↑
  7. 说随顺说(vadanunvada)原文虽有vadanupata此段之意是vadanuvada？「然无难结者耶？」 ↑
  8. 触云云，即谓「缘触为经验」是无如此道理之意。 ↑
  9. 佛陀品第一，再出第二经「分别」者。 ↑
  10. 见(ditthi)见道之意，(SA II,P.59)次之见(dassana)亦然。 ↑
  11. 原文「以知老死」重复。 ↑
  12. 波罗延那[经]于原文有parayana为parayana。parayanavagga是含于经集(sutta-nipata)。 ↑
  13. 「于此」者「于此教」之意(SA.P.60)。 ↑
  14. 威仪(iriya)者，谓「达善行住」之意(SA.II,P.60)。 ↑
  15. 此原文之idanti读为idami ti. ↑
  16. 不生者(bhuta)谓五蕴，(SA.II,p.61)。 ↑
  17. 舍利弗云云此重复可不要。 ↑
  18. 于[因]尽云云，重复可略。 ↑
  19. 「见」者，以智眼见，「知」者，以慧知之。「没入」者，依慧而入(SA.II,P.67)。 ↑
  20. 法者，谓四谛法，或道智法(magga-hana-dhamma)，四谛法或导智法不能导过未之道。更要观 ↑
  21. 杂乱等皆与邪见同义语 ↑
  22. 系着(nati)为渴爱。(SA.II,P.72)。 ↑
  23. 圣法(artya naya)naya谓八正道及缘起法。 ↑
  24. 饮酒(Sura-maraya-majja-pamadatthayi)sura(窣罗)「酿酒以饮」(俱舍论一四)meraya(迷 丽耶)谓醱酵酒。 ↑
  25. SA.12.47./II,75.︰Jāṇussoṇīti ṭhānantaravasena evaṃladdhanāmo asītikoṭivibhavo mahāpurohito.(生闻︰处于胎内(就听教)，如此得名；(他是)有八百万财富的大典尊。) 不过，若以字义来说，也有可能尚在褓襁中，放置在膝时，听闻教法。 Jāṇussoṇi︰梵：Jātisroṇa，D.13.作Jāṇusoṇi。 ↑
  26. 顺世派(Lokayatika)谓巧诡辩法之Lokayata。诡辩法之师(Vltandasatta)(SA.II,P.76)。 ↑
  27. 世间之领域(lokayata)是loka+ayata(关于世间者)愚凡世间之领域，认为大也深也所行有见。 ↑
  28. 住味观者，原文虽有adinavanupassin0是assadanupassin0之误。 ↑
  29. 肉片干(vallura)取坚肉部份干之，多液汁之肉片(sondika)取骨或腱之部份为酒肉。(SA.II ↑
  30. 老死云云 原文重复可不要。 ↑
  31. 取耶？否？原文(sammasatha no)但注为(sammasatna nu)。 ↑
  32. 亿波提(upadhi)注为五蕴。(SA.II,P.119)。 ↑
  33. 我」于原文Atthato，但英译“as good“此应为之attato。 ↑
  34. 完全智(añña)是阿罗汉果。(SA.II,126.)。 ↑
  35. ↑

THE ORDINATION PROCEDURE SOME VINAYA RULES

Chanmyay Sayadaw Ashin Janakabhivamsa

CONTENTS

Foreword

Samanera Ordination
The procedure Three refuges
The ten precepts Asking for a preceptor

Bhikkhu ordination
Indicating the Robes and Bowl Instruction
Making a Request for Bhikkhu Ordination Anusasana
The Four Dependances The Four Most Important Rules

Making a Request to be Free from Duties

Some Vinaya rules for Bhikkhus
Four Parajika rules Thirteen Sanghadisesa rules
Redressing Sanghadisesa Offence Two Aniyata Rules
Some Nissaggiya Pacittiya rules Some Pacittiya rules
Some Patidesaniya rules Sekhiya
APPENDICES

 

FOREWORD

NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA

There were occasions when we found it difficult to ordain foreigners because we did not have any book in Eng1ish that gave relevant information on the procedure of ordination or on the Vinaya. We felt an urgent need to remedy the situation. As a result this booklet was first compiled and printed in 1986, and this second edition has now been prepared after careful revision. It may be helpful for those who are in need of this information.

We write this booklet based on Pali Texts, their Commentaries and two other treatises on the vinaya, namely, Patimokkha by Nyanamoli Thera and The Buddhist Monastic Code by Jeffrey Thanissaro. We have got many technical terms and expressions from the two reatises. We are, therefore, deeply indebted to both authors.

Ashin Janakabhivamsa

Chanmyay Sayadaw

January 1, 1997,

Chanmyay Yeiktha Meditation Centre,

Yangon

SAMANERA ORDINATION

PROCEDURE OF ORDINATION

 

In Burma, the Buddhist custom of ordination begins with the applicant’s request to a bhikkhu to permit him to receive a samanera-ordination. The applicant, having received the permission, requests the sangha to allow him to be shaved. Having been shaved, he goes to a senior bhikkhu and pays respect to him as a teacher by bowing down three times.

Then he makes supplication to the teacher and hands over a set of robes to him reciting a passage prescribed for the purpose. This done, he asks the teacher for the robes, which he puts on with the help of a bhikkhu.

After he has requested the teacher to ordain him a samanera (novice), he formally takes up the Three Refuges and the Ten Precepts. He has now become a samanera. As a samanera he has to request the teacher to be his preceptor. Then, the preceptor gives him a new name in Pali.

THE PROCEDURE

Handing over the Robes to the Preceptor

Applicant: Venerable sir, I would like to request you to take this set of robes in my hands and ordain me a samanera out of compassion in order that I may become free from the cycle of suffering existences.(3 times)

[The applicant hands the robes over the teacher and bows down three times. Then he asks for the robes.]

Asking the Preceptor for the Robes

Applicant: Venerable sir, I would like to request you to give me the set of robes in your hands and ordain me a samanera out of compassion in order that I may become free from the cycle of suffering existences. (3 times)

[The applicant bows down three times and the teacher gives him the robes. Then the applicant puts on the robes with the help of a bhikkhu or samanera. ]

Making a Request for Samanera Ordination

Applicant: Venerable sir, I would like to request you to ordain me a samanera in order that I may become free from the cycle of suffering existences and attain to Nibbana. (3 times)

[Then the applicant takes up the Three Refuges and the Ten Precepts as follows. ]

Homage to the Buddha

Namo tassa bhagavato arahato sammasambuddhassa. (3 times)

I pay homage to the Exalted One, free from all defilements and perfectly enlightened by Himself.(3 times)

THE THREE REFUGES

Buddham saranam gacchami.

Dhamman saranam gacchami.

Sangham saranam gacchami.

I take refuge in the Buddha.

I take refuge in the Dhamma.

I take refuge in the Sangha.

Dutiyampi Buddham saranam gacchami.

Dutiyampi Dhammam saranam gacchami.

Dutiyampi Sangham saranam gacchami.

For the second time I take refuge in the Buddha.

For the second time I take refuge in the Dhamma.

For the second time I take refuge in the Sangha.

Tatiyampi Buddham saranam gacchami.

Tatiyampi Dhammam saranam gacchami.

Tatiyampi Sangham saranam gacchami.

For the third time I take refuge in the Buddha.

For the third time I take refuge in the Dhamma.

For the third time I take rerfuge in the Sangha.

 

THE TEN PRECEPTS FOR A SAMANERA

  1. Panatipata veramani-sikkhapadam samadiyami. I undertake the training precept to abstain from killing.
  2. Adinnadana veramani-sikkhapadam samadiyami. I undertake the training precept to abstain from taking what is not given.
  3. Abrahmacariya veramani-sikkhapadam samadiyami. I undertake the training precept to abstain from all kinds of sexual activity.
  4. Musavada veramani-sikkhapadaa samadiyami. I undertake the training precept to abstain from tell ing lies.
  5. Surameraya-majjapamadatthana veramani sikkhapadam samadiyami. I undertake the training precept to abstain from any kind of intoxicants.
  6. Vikalabhojana veramani-sikkhapadam samadiyami. I undertake the training precept to abstain from taking substantial food after midday. (from noon to dawn)
  7. Nacca-gita-vadita-visuka-dassana veramani sikkhapadam samadiyami. I undertake the training precept to abstain from dancing, singing, music and any kind of entertainment show.
  8. Mala-ganda-vilepana-dharana-mandana-vibhu-sanatthana veramani-sikkhapadam samaidiyami. I undertake the training precept to abstain from the use of flowers, garlands, perfumes, unguents and things that tend to beautify and adorn a person.
  9. Uccaisayana-mahasayana veramani-sikkhapadam samadiyami.I undertake the training precept to abstain from using high and luxurious beds and seats.
  10. Jatarupa-rajatap-patiggahana veramani sikkhat padam samadiyami. I undertake the training precept to abstain from accepting and holding any kind of money, gold or silver.

Asking for a Preceptor

Applicant: Upajjhayo me bhante hohi. (3 times): Venerable sir, would you please be kind enough to be my preceptor. (3 times)

Preceptor: Pasadikena Sampadehi: Behave well.

Applicant: Ama Bhante: Yes, Venerable Sir.

BHIKKHU ORDINATION

A bhikkhu who is selected as the instructor should lead the ceremony of bhikkhu ordination as follows.

Preceptor

Instructor: The Omniscient Buddha laid down a Vinaya rule that only one who had a preceptor was to be ordained a bhikkhu. Accordingly this applicant shall have a preceptor to ordain him and guide him in the course of his bhikkhu life. So, he will have to take a preceptor.

Please repeat after me, applicant.

“Upajjhayo me bhante hohi” (3 Times): Venerable Sir, please be kind enough to be my preceptor.

Preceptor: Pasadikena sampadehi. Behave well.

Applicant: Ama Bhante.Yes ,Venerable Sir.

N.B. Though an applicant has taken his preceptor in his samanera ordination he should repeat the procedure now.

 

Indicating the Robes and Bowl

Instructor: Please listen to me, applicant. An applicant must have a set of three robes and one alms-bowl in his possession. I am, therefore, going to indicate your robes and bowl.

This is your own alms-bowl.

This is your own outer robe.

This is your own upper robe.

This is your own inner robe.

Now you are possessed of a complete set of three robes and one alms-bowl. So as to read the Kammavaca conveniently, I am going to give you and your preceptor new names. Your new name is Naga and your preceptor’s is Venerable Tissa. This Assembly of the samgha will use the name Naga for the applicant and Venerable Tissa for the preceptor. These two names will be used throughout the ceremony of this bhikkhu-ordination.

 

Instruction

Instructor: Please listen to me Naga. Now is the time for me to instruct you on how to answer the questions that will be put to you by the Assembly, regarding disqualifications for bhikkhuhood. However, it is not proper to instruct you in the Assembly, so I will have to instruct you outside the Assembly.

Please stand up Naga and mindfully walk backwards with your palms together in the manner paying respect to the Assembly. Then, you should stop at a place about twenty feet from the Assembly and stand there.

Sunatu me bhante sangho. Nago ayasmato tissassa upasampadapekkho. Yadi sanghassa pattakallam. Aham nagam anusaseyyam.

Let the sangha listen to me. Naga requests ordination from the venerable Tissa. If it is the proper time for sangha, I shall instruct Naga. [ Then the instructor goes to the applicant.]

Instructor: Please listen to me Naga. This is the time for you to tell the truth and the facts. When you are in the Assembly of the sangha you will be asked some questions concerning disqualifications for bhikkhuhood (Full Ordination). You shall answer the truth and the facts. Do not be at a loss; do not be embarrassed. You are just to answer “Yes venerable sir” if it is true, or “No, venerable sir” if it is not. The questions will be as follows:-

I. Do you suffer from leprosy? If you do, you are to answer, “Yes, Venerable sir”. If you do not, you are to answer, “No, Venerable sir”. (No, Venerable Sir.)

2. Have you got boils? (No, Venerable Sir.)

3. Have you got eczema? (No, Venerable Sir.)

4. Have you got tuberculosis? (No, Venerable Sir.)

5. Have you got epilepsy? (No, Venerable Sir.)

6. Are you a human being? (Yes, Venerable Sir.)

7. Are you a man? (Yes, Venerable Sir.)

8. Are you a free man? (Yes, Venerable Sir.)

9. Are you free from debt? (Yes, Venerable Sir.)

10. Are you free from government service? (Yes, Venerable Sir.)

[When you are on leave you can answer “Yes, Venerable sir”.]

11. Have your parents permitted you to be ordained a bhikkhu? (Yes, Venerable Sir.)

12. Have you reached the qualifying age of twenty years? (Yes, Venerable sir.)

13. Have you got a complete set of three robes and one alms-bowl? (Yes, Venerable Sir.)

14. What is your name? (My name is Naga.)

15. What is your preceptor’s name? (My preceptor’s name is Venerable Tissa.)

I have now taught you, Naga, how to answer the questions that will be asked to you when you are in the Assembly. I am now going back to the Assembly alone. You will have to remain here and come to the Assembly only when you are called.

Sunatu me bhante sangho. Nago ayasmato tissassa upasampadapekkho. Anusittho so maya. Yadi sanghassa pattakallam. Nago agaccheyya.

Let the sangha listen to me. Naga requests full ordination from the venerable Tissa. He has been instructed by me. If it is the proper time for the sangha, let Niga come.

 

Making a Request for Bhikkhu Ordination

Instructor: This is the time for you, Naga, to request the sangha to ordain you a bhikkhu. Your request should be both in Pali and in English.

Naga: Sangham Bhante upasampadam yacami. Ullumpatu mam bhante sangho anukampam upadaya.

(Venerable sirs, I would like to request the sangha to ordain me a bhikkhu. I beg the sangha to raise me from the status of samanera.)

Dutiyampi Sangham bhante upasampadam yacami. Ullumpatu mam bhante sahgho anukampam upadaya.

(For the second time, Venerable sirs, I would like to request the sangha to ordain me a bhikkhu. I beg the sangha to raise me from the status of samanera.)

Tatiyampi sangham bhante upasampadaih yacami. Ullumpatu main bhante sahgho anukampam upadaya.

(For the third time, Venerable sirs, I would like to request the sangha to ordain me a bhikkhu. I beg the sangha to raise me from the status of samanera.)

Sunatu me bhante sangho. Ayam nago ayasmato tissassa upasampadapekkho. Yadi sanghassa pattakallam. Aham nagam antarayike dhamme puccheyyam.

Let the sangha listen to me. Naga wishes full ordination from the venerable Tissa. If it is the proper time for the sangha. May I question Naga on impediments to ordination?

Instructor: Please listen to me Naga. This is the time for you to answer the truth and the facts. Do not be at a loss; do not be embarrassed. On behalf of the sangha I am now going to ask you the questions which examine your disqualifications for the bhikkhuhood. You are just to answer “Yes,Venerable sir”, or “No, Venerable sir”.

Do you suffer from leprosy?

(No, Venerable Sir.)

[Note: All the questions are as given above. ]

[ Then members of the Assembly read kammavaca systematically. At the end of kammavaca the applicant has become a bhikkhu ( Full Ordination ).]

 

Anusasana

After the applicant has become a bhikkhu, a senior bhikkhu is to explain the four dependances and the four most important rules of vinaya as follows:

The Four Dependances ( Cattaro Nissaya )

Food: A bhikkhu’s life depends on the food he has collected by going alms-round. So he should consume it and make an effort to practise dhamma. But there are special allowances: They are a community meal, a designated meal, a meal by lot, a meal by invitation, a meal on the days of the waxing and the waning moon, a meal on the observance day and a meal on the day following observance day.

In short he may take any allowable food offered by devotees out of their faith in the Buddha sasana.

Robe: A bhikkhu’s life depends on a dusty robe (pamsukula civara) or a rag-robe which is made of different pieces of cloth thrown away by the people. So he should put it on and make an effort to practise dhamma. But there are special allowances: they are robes made of linen, cotton, silk, wool, hemp or a robe made of different kinds of material.

In short he can put on any allowable robe offered by devotees out of their faith in the Buddha sasana.

Lodging: A bhikkhu’s life depends on the foot of a tree as a lodging. So he should live under the shade of a tree and make an effort to practise dhamma. But there are special allowances: they are a cave, a building with a thatched roof, with the roof on one side, with the roof on both sides, with a pinnacle, without a pinnacle, made of wood, bricks, bamboo etc.

The buildings with the roof of leaves, zinc-sheets, asbestos-sheets, reinforced concrete etc. are also permissible as they are not prohibited.

Medicine: A bhikkhu’s life depends on fermented urine as medicine. So he should take fermented urine as medicine and make an effort to practise dhamma. But there are special allowances: they are ghee, fresh butter, oil, honey and molasses. Having formally accepted them, he is to take them as medicine within seven days at most. On the seventh day he shall give them away. However, he may use them externally after the seventh day.

He can also take any allowable indigenous or Western medicine donated by devotees out of their faith in the Buddha sasana.

 

The Four Most Important Rules

Sexual activity: An ordained bhikkhu shall not engage in any type of sexual activity with any female or male being, even an animal. If he does, he is no longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present existence.

Stealing: An ordained bhikkhu shall not steal or take what is not given, even a piece of grass or split of bamboo. If he does, he is no longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present existence.

Killing: An ordained bhikkhu shall not intentionally kill a living being, even a white, red or black ant. If he kills an animal, even an insect, he has a Pacittiya offence. If he kills a human being, even if he gives any kind of medicine for abortion, he is no longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present existence.

False Claim :An ordained bhikkhu shall not falsely claim to attain superhuman attainments such as Jhana (absorption concentration), Magga (Path knowledge), and Phala (Fruition knowledge); he shall not even say that he takes delight in a quiet place. If he, having evil desire, falsely claim to have any of superhuman attainment such as Jhana, he is no longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present existence.

[Then the fresher bhikkhu requests the sangha to exempt him from monastic duties as follows. ]

 

Making a request to be free from duties

Venerable sir, I would like to request you to exempt me from my monastic duties to you in order that I may meditate very well. I, too, make you free from your monastic duties to me. (3 times)

SOME VINAYA RULES FOR BHIKKHUS

SEVEN TYPES OF OFFENCES FOR VIOLATION OF THE RULES

1. parajika offence

2. Sanghadisesa offence

3. Thullaccaya offence

4. Pacittiya offence

5. Patidesaniya offence

6. Dukkata offence

7. Dubbhasi offence

1. Four Parajika Rules

Parajika is the name of the offence, and it also refers to the first four rules of Vinaya. It means “defeater” because it defeats a bhikkhu who breaks one of the most important four rules in the disciplinary code of the Sangha. When a bhikkhu violates one of the four rules, he is deprived of Buddhist monkhood and no longer a bhikkhu. He must be disrobed and return to lay life. He cannot be reordained a bhikkhu in his lifetime.

1. Should a bhikkhu engage in any type of sexual activity with a female or male being, even an animal, it entails a Parajika offence and he is no longer a bhikkhu.

2. Should a bhikkhu intentionally steal or take what is not given, even if the thing taken is only worth a quarter of the lowest unit of currency officially used in a country, it entails a Parajika offence and he is no longer a bhikkhu.

3. Should a bhikkhu intentionally deprive a human being of his life or provide him with a lethal weapon for the purpose or encourage him to die, it entails a Parajika offence and he is no longer a bhikkhu.

4. Should a bhikkhu who has not attained Jhana (absorption-concentration), Magga (path knowledge) and Phala (fruition knowledge), falsely claim that he has attained one of them, it entails a Parajika offence and he is no longer a bhikkhu.

 

2. Thirteen Sanghadisesa Rules

Sanghadisesa means an offence which requires a formal meeting of the Sangha at the initial, middle and final stages of redressing it. It also refers to the thirteen rules of the disciplinary code of the Sangha.

I. Should a bhikkhu intentionally emit semen, except in a dream, it entails a Sanghadisesa offence.

2. Should a bhikkhu, with lustful intention, touch any part of the body of a woman, even that of a new born female baby, it entails a Sahghadisesa offence.

3. Should a bhikkhu, with lustful intention, talk to a woman with lewd words about the covered parts of her body, it entails a Sanghadisesa offence.

4. Should a bhikkhu, with lustful intention, speak in the presence of a woman in praise of her offering sexual intercourse, it entails a Sanghadisesa offence.

5. Should a bhikkhu act as an intermediary for lovers, it entails a Sanghadisesa offence.

6. Should a bhikkhu, having a hut constructed with no donor, exceed the prescribed measurement, or should he not assemble bhikkhus to appoint a proper site with a surrounding area, it entails a Sanghadisesa offence.

7. Should a bhikkhu, having a large dwelling constructed with a donor, not assemble bhikkhus to appoint a proper site with a surrounding area, it entails a Sanghadisesa offence.

8. Should a bhikkhu, being angry, groundlessly accuse another bhikkhu of Parajika, it entails a Sanghadisesa offence.

9. Should a bhikkhu, being angry, groundlessly accuse another bhikkhu of a case of Parajika, using as a pretext some point of legal process connected with another person’s fault, it entails a Sanghadisesa offence.

10. Should a bhikkhu attempt to cause a schism in the Sangha, or should he persist in undertaking a legal process conducive to a schism in the Sangha, he should be admonished by other bhikkhus. Should he, being admonished, attempt as before, then he should be remonstrated with by the Sangha. If he, on being remonstrated with up to the third time, relinquishes his attempt, that is fine. If he does not, it entails a Sanghadisesa offence.

11. Should one or two or three bhikkhus follow that bhikkhu and take his side, they should be admonished by other bhikkhus. Should they, being admonished, persist in taking his side, they should be remonstrated with by the Sangha. If they, on being remonstrated with up to the third time, relinquish it, that is fine. If they do not, it entails a Sanghadisesa offence.

12. A bhikkhu may be naturally difficult to admonish. When he is lawfully admonished by bhikkhus concerning training-precepts, he makes himself unadmonishable. He should then be admonished by bhikkhus not to make himself unadmonishable. If he, being admonished, endeavours as before, he should be remonstrated with by the Sangha If he, on being remonstrated with up to the third time, relinquishes, it is fine. If he does not, it entails a Sanghadisesa offence.

13. A bhikkhu, who is a corrupter of families by gifts of flowers, fruits, different kinds of beautifying powder, etc., with the hope of gaining something from them, should be admonished by other bhikkhus. Should he, being admonished, persist as before, he should be remonstrated with by the Sangha. If he, on being remonstrated with up to the third time, relinquishes, it is fine. If he does not, it entails a Sanghadisesa offence.

 

Redressing Sanghadisesa Offence

The four Parajika offences and the thirteen Sanghadisesa offences are known as Weighty Offences (Garukapatti) and the remaining offences are relatively Light Offences (Lahukapatti).

If a bhikkhu has committed a Parajika offence, there is no means to redress it, and he is no longer a bhikkhu. He must be disrobed.

If a bhikkhu has committed a Sanghadisesa offence and concealed it without confessing to any of his fellow bhikkhus, he shall observe Parivasa (a type of penance) for as many days as he has concealed it. After Parivasa has been observed, he shall observe Manatta (an extra penance to satisfy fellow bhikkhus) for six days. Only then, will he be rehabilitated in the Sangha by means of Abbhana-kamma (act of rehabilitation) at a formal meeting of the Sangha. Then he is purified of his offence.

 

3. Two Aniyata Rules

The two Aniyata (Indefinite) rules are omitted here because they merely mention how to solve the problem of a legal case regarding violation of some rules.

 

4. Some Nissaggiya Pacittiya Rules

1. Civara Vagga

Nissaggiya-pacittiya is the name for both the offence and the rule as well. Nissaggiya meansthe thing to be forfeited andPacittiya meansexpiation. So the whole compound word means thatthe thing involved in violation of the rule must be forfeited and the offence also must be expiated by confessing it.

1. A bhikkhu, having obtained an extra robe, may keep it for ten days at most. Should he keep it more than ten days without determining it or assigning it to another bhikkhu, it entails a Nissaggiya Pacittiya offence (4-1-1 ).*

* The first number refers to the chapter, the second the section (Vagga) and the third the rule in Pali texts of Parajika and Pacittiya. For example at the end of the first rule of Nissaggiya Pacittiya, number 4 refers to the chapter of Nissaggiya Pacittiya; number I refers to the section of Civara Vagga; number 1 refers to the first rule of the section.

Exception: When the robe is not yet finished or Kathina privileges are not rescinded, there is no offence.

N.B. An extra robe here means ‘the robe other than the ones determined (Adhitthita) or assigned (Vikappita).’ If an extra robe is determined or assigned to a bhikkhu within ten days there is no offence. [See Appendices]

2. Should a bhikkhu stay away more than a hatthapasa from one of triple robes at dawn, it entails a Nissaggiya Pacittiya offence (4-1-2).

Exception: When the robe is not yet finished or Kathina privileges are not rescinded, there is no offence.

N.B.: A hatthapasa is three feet and nine inches. Triple robes are the robes which are determined in each of their names, namely, outer robe, upper robe and inner robe.

3. Should a bhikkhu keep out-of-season cloth for more than 30 days, it entails a Nissaggiya Pacittiya offence. (4-1-3).

Exception: If the cloth is not yet enough to make a robe and one has expectation for further cloth to complete a robe, there is no offence.

Out-of-season-cloth: When Kathina privileges are not in effect, one month after the end of vasssa is robe-season; when Kathina privileges are in effect, five months after the end of vassa are robe-season. The months apart from one or five months mentioned above are out-of -robe-season. A robe or a robe-cloth which is offered in these out-of-season months is calledout of-season-robe or out-of-season-cloth.

4. Should a bhikkhu ask for a robe from an unrelated man or woman, it entails a Nissaggiya Pacittiya offence. (4-1-6)

Exception: One whose robe is stolen or destroyed, has no offence.

5. If an unrelated person invites that bhikkhu to receive many robes, he shall accept a robe or robes to complete just a set of two robes. If he accepts excess, it entails a Nissaggiya Pacittiya offence (4-1-7).

N.B.: If he has lost the whole set of three robes he shall accept two robes: if he has lost two out of the three, he shall accept one:

If he has lost one out of the three, he shall accept none.

2. Koseyya Vagga

6. Should a bhikkhu receive or make someone else receive gold, silver or any form of money or take delight at gold etc. placed for him, it entails a Nissaggiya Pacittiya offence (4-2-8).

N.B.: Should a bhikkhu receive something bought by someone with the money which a donor has entrusted to his steward, he has no offence.

7. Should a bhikkhu engage in trade with money, it entails a Nissaggiya Pacittiya offence (4-2-9)

Exception: A bhikkhu may ask price but can neither bargain nor buy.

8. Should a bhikkhu engage in various kinds of buying and selling (bartering), it entails a Nissaggiya Pacittiya offence (4-2-10)

3. Patta Vagga

9. Should a bhikkhu, having obtained an extra alms- bowl, keep it for more than ten days without determining it or assigning it to another bhikkhu, it entails a Nissaggiya Pacittiya offence (4-3-1)

N.H.: An extra alms-bowl should be understood in the same way as an extra robe. [See rule I of Nissaggiya Pacittiya] If the alms- bowl is determined or assigned to another bhikkhu within ten days, there is no offence.

10. Should a bhikkhu ask for a new alms-bowl when one’s current bowl is not beyond repair, it entails a Nissaggiya Pacittiya offence (4-3-2)

11. There are medicines for sick bhikkhus, namely, ghee, fresh butter, oil, honey and molasses. After a bhikkhu has accepted them with his hand, they can be kept in store and used for seven days at most. If they are kept and used for more than seven days, it entails a Nissaggiya Pacittiya offence (4-3-3)

Exception: A bhikkhu may use them externally after the seventh day.

12. Should a bhikkhu give another bhikkhu a robe and, being angry and displeased, snatch it back or have it snatched back, it entails a Nissaggiya Pacittiya offence. (4-3-5)

13. Should a bhikkhu knowingly persuade a donor to give him a gift that is intended for the sangha, it entails a Nissaggiya Pacittiya offence (4-3-10)

[ Though the rules of Nissaggiya Pacittiya are thirty in number, we have selected only thirteen rules that are likely to be violated nowadays. I

 

5. Some Pacittiya rules

1. Musavada Vagga

1. Should a bhikkhu consciously tell a lie, it entails a Pacittiya offence. (5-1-1)

2. Should a bhikkhu say abusive words to another bhikkhu, it entails a Pacittiya offence. (5-1-2)

3. Should a bhikkhu slander a fellow bhikkhu, it entails a Pacittiya offence. (5-1-3)

4. Should a bhikkhu sleep along with a layman or samanera (novice) in a building more than three nights, it entails a Pacittiya offence. (5-1-5 )

5. Should a bhikkhu sleep in the same building that a woman lives at night, it entails a Pacittiya offence. (5-1-6)

6. Should a bhikkhu tell a man or samanera about his actual attainment of a superhuman state (Jhana, Magga or Phala), it entails a Pacittiya offence. (5-1-8)

N.H.: If the attainment is true the offence is Pacittiya, and if it is not, Parajika (defeater).

7. Should a bhikkhu tell a layman or samanera about a weighty offence (Parajika or Sanghadisesa )of another bhikkhu it entails a Pacittiya offence. (5-1-9)

8. Should a bhikkhu dig the earth or have the earth dug in any way, it entails a Pacittiya offence. (5-1-10)

N.H.: A bhikkhu intentionally shall not even scratch the earth with a stick or finger.

2. Bhutagama Vagga

9. Should a bhikkhu damage a tree, plant or grass in any way, it entails a Pacittiya offence. (5-2-1)

Exception: If a bhikkhu wishes to cut a branch, plant or grass he can tell an un-ordained person to do so indirectly using Kappiya-vohara (allowable words) such as “Know this “, ” This branch is in the way “, “This grass is too long “.

N.B.: There is germination in some seeds, roots, buds, stems or joints of some plants or vegetable. If a bhikkhu damages any of them it entails Dukkata offence. If a bhikkhu eats some food containing any of them uncooked, it amounts to damaging it.

If a bhikkhu wishes to eat such food as this, he has to tell a layman or samanera ‘to make it allowable’ (Kappiya-karana). The bhikkhu is to say “Kappiyam karohi” meaning “Make it allowable to eat “. Then, a layman or samanera is to cut it with a nail or knife or pierce it with a pointed object, or burn it a bit on the fire saying “Kappiyam bhante” meaning “It is allowed to eat sir”. It is only then that the bhikkhu can eat it without a “Dukkata”offence.

10. Should a bhikkhu reply evasively or give trouble by keeping silent when he is questioned for an offence, it entails a Pacittiya offence. (5-2-2)

11. Should a bhikkhu disparage or decry a bhikkhu, it entails a Pacittiya offence. (5-2-3)

12. Should a bhikkhu, having used a bed, bench, chair or mattress belonging to the sangha, not keep it well or nor have it kept well, or should he go without taking leave, it entails a Pacittiya offence. (5-2-4)

13. Should a bhikkhu depart from a monastery, leaving bedding spread out in a dwelling belonging to the sangha or without arranging to have it kept well or without taking leave, it entails a Pacittiya offence. (5-2-5)

14. Should a bhikkhu, being angry and displeased, drive a bhikkhu out of a dwelling belonging to the sangha or having him driven out, it entails a Pacittiya offence. (5-2-7)

15. Should a bhikkhu knowingly pour water containing living beings into grass or earth, or should he have it so poured, it entails a Pacittiya offence. (5-2-10)

3. Bhikkhunovada Vagga

[Since there is not even one bhikkhuni nowadays, this Vagga is omitted. I

4. Bhojana Vagga

16. Should a bhikkhu eat a meal before eating another meal which is already offered earlier, it entails a Pacittiya offence. (5-4-3)

17. Should a bhikkhu, having refused any food further offered, eat any food that is not left over, it entails a Pacittiya offence. (5-4-5)

18. Should a bhikkhu, eat any kind of substantial food in the improper time [i.e. between noon and the following dawn], it entails a Pacittiya offence. (5-4-7)

Exception: Any bhikkhu can drink such fruit juice as lime, lemon, orange, grapefruit, banana, pineapple, mango juice after midday (i.e. improper time).

19. Should a bhikkhu eat any stored-up food which was formally accepted with a bhikkhu’s hand on previous days, it entails a Pacittiya offence. (5-4-8)

20. There are fine foods, namely, ghee, fresh butter, oil, honey, molasses, fish, meat, milk and curd. Should a bhikkhu, who is not sick, ask for and eat any of them, it entails a Pacittiya offence. (5-4-9).

21. Should a bhikkhu eat any food that has not yet been given formally into his or any other bhikkhu’s hand except for water and tooth – stick, it entails a Pacittiya offence. (5-4-10)

N.B.: The Commentary to the Vinaya text mentions five factors of the act of formal giving as follows: –

1. The food to be given, together with the thing in which it is placed, is such that a man of average strength can lift.

2. The giver is within a hatthapasa ( 3 feet and 9 inches ) of the bhikkhu.

3. He makes a gesture of offering the food to the bhikkhu.

4. The food is given with any limb of the body or with something in contact with the body or by letting it fall into the bhikkhu’s hand.

5. The bhikkhu accepts it with any limb of the body or with something in contact with the body

5. Acelaka Vagga

22. Should a bhikkhu give any food with his own hand to a naked ascetic or a wanderer, it entails Pacittiya offence. (5-5-1)

23. Should a bhikkhu sit intruding on a couple in their bedroom, it entails Pacittiya offence. (5-5-3)

24. Should a bhikkhu sit together with a woman at a place where they cannot be seen, it entails a Pacittiya offence. (5-5-4)

25. Should a bhikkhu sit together with a woman at a place where the conversation between them cannot be heard, it entails a Pacittiya offence. (5-5-5)

26. Should a bhikkhu visit lay families without informing an available bhikkhu in the aramaafter or before meal to which he is invited, it entails Pacittiya offence. (5-5-6)

Exception: There is no offence in the robe-season or at the time of making a robe.

27. Should a bhikkhu watch an army in battle array, unless there is a suitable reason, it entails a Pacittiya offence. (5-5-8)

28. Should a bhikkhu stay with an army more than three consecutive nights, even for a suitable reason, it entails a Pacittiya offence. (5-5-9)

29. Should a bhikkhu go to a battlefield, a roll call of the troops, a battle array or to see a regimental review while staying with an army, it entails a Pacittiya offence.( 5-5-10)

6. Surapana Vagga

30. Should a bhikkhu drink an any intoxicant, it entails a Pacittiya offence. (5-6-1)

31. Should a bhikkhu tickle another bhikkhu, it entails a Pacittiya offence. (5-6-2)

32. Should a bhikkhu make a fun in the water, it entails a Pacittiya offence. (5-6-3 )

33. Should a bhikkhu speak or behave in disrespect to a bhikkhu or Vinaya when being admonished by the latter in accordance with Vinaya, it entails a Pacittiya offence. (5-6-4)

N.B.: Should a bhikkhu, when being admonished according to the dhamma, not Vinaya, speak or act disrespectfully, he incurs Dukkata offence. If the admonishing person is not a bhikkhu, the offence is Dukkata.

34. Should a bhikkhu frighten a bhikkhu, it entails a Pacittiya offence. (5-6-5)

35. Should a bhikkhu put on a robe without applying one of the three kinds of discolouring, namely, green or brown or black, it entails a Pacittiya offence. (5-6-8)

36. Should a bhikkhu, having assigned his own robe to a bhikkhu or bhikkhuni or probationer or samanera or samaneri, use it without being relinquished, it entails a Pacittiya offence. (5-6-9)

37. Should a bhikkhu hide or have hidden another bhikkhu’s bowl, robe, sitting-cloth, needle-case or waistband even for a joke, it entails a Pacittiya offence.( 5-6-10)

7. Sappanaka Vagga

38. Should a bhikkhu knowingly kill a living being, it entails a Pacittiya offence. (5-7-1)

39. Should a bhikkhu knowingly use water containing living being, it entails a Pacittiya offence. (5-7-2)

40. Should a bhikkhu agitate to reopen a legal issue, knowing that it was properly dealt with, it entails a Pacittiya offence. (5-7-3)

41. Should a bhikkhu knowingly conceal a bhikkhu’s weighty offence [Parajika or Sanghadisesa], it entails a Pacittiya offence. (5-7-4)

42. Should a bhikkhu knowingly give the Full Ordination to a person under the twenty years of age, that person is not fully ordained; those bhikkhus who participate in the ordination ceremony incur Dukkata offence; the preceptor incurs Pacittiya offence. (5-7-5)

43. Should a bhikkhu knowingly travel together with a group of thief-merchants by appointment, should he even go to one village, it entails a Pacittiya offence. (5-7-6)

44. Should a bhikkhu, by appointment, travel on the same journey with a woman, should he even go to one village, it entails a Pacittiya offence. (5-7-7)

45. Should a bhikkhu, being admonished by bhikkhus according to the rule, say, “I shall not observe this rule until I can ask some other bhikkhu,” it entails a Pacittiya offence. (5-8-1)

8. Sahadhammika Vagga

46. Should a bhikkhu criticise the rule of vinaya when the rules are recited fortnightly, it entails a Pacittiya offence. (5-8-2)

47. Should a bhikkhu pretend not to know the rules in the Patimokkha though he has already heard the Patimokkha two or three times, it entails a Pacittiya offence. (5-8-3)

48. Should a bhikkhu, being angry and displeased, give a blow to a bhikkhu, it entails a Pacittiya offence. (5-8-4)

49. Should a bhikkhu, being angry and displeased, raise his hand against a bhikkhu, it entails a Pacittiya offence. (5-8-5)

50. Should a bhikkhu groundlessly accuse another bhikkhu of an offence of Sanghadisesa, it entails a Pacittiya offence. (5-8-6)

51. Should a bhikkhu cause worry in a bhikkhu with an intention of making him uncomfortable even for a while, it entails a Pacittiya offence. (5-8-7)

52. Should a bhikkhu eavesdrop on bhikkhus involved in a dispute over an issue, it entails a Pacittiya offence. (5-8-8)

53. Should a bhikkhu, after having given his consent to some acts of the sangha which have been properly dealt with, decry the act, it entails a Pacittiya offence. (5-8-9)

54. Should a bhikkhu get up and leave a meeting of the sangha while formal discussion of a legal act is proceeding, without giving his consent, it entails a Pacittiya offence. (5-8-10)

55. Should a bhikkhu, having given a robe to a bhikkhu together with the sangha, later decry that activity, it entails a Pacittiya offence. (5-8-11)

56. Should a bhikkhu knowingly persuade a donor to give a bhikkhu any gift that is intended for the sangha, it entails a Pacittiya offence. (5-8-12)

9. Ratana Vagga

57. Should a bhikkhu enter a king’s bedchamber, uninformed, when both the king and queen are in the chamber, it entails a Pacittiya offence. (5-9-1)

58. Should a bhikkhu pick up a valuable or have it picked up, except when one finds in a monastery or in a dwelling one, it entails a Pacittiya offence. (5-9-2)

59. Should a bhikkhu enter a village, town or city in improper time (i.e. from afternoon to down next morning) without taking leave of an available bhikkhu unless there is an emergency, it entails a Pacittiya offence. (5-9-3)

60. Should a bhikkhu obtain a needle box made of ivory, bone or horn, it entails a Pacittiya offence.( 5-9-4)

61. Should a bhikkhu use a bed or bench with legs longer than eight Sugata’s fingerbreadths for one’s own use, it entails a Pacittiya offence. (5-9-5)

62. Should a bhikkhu use a bed or bench stuffed with cotton, it entails a Pacittiya offence. (5-9-6)

63. Should a bhikkhu use an overly large sitting cloth, it entails a Pacittiya offence. (5-9-7)

64. Should a bhikkhu use an overly large skin-eruption covering cloth, it entails a Pacittiya offence. (5-9-8)

65. Should a bhikkhu have a robe made to the measurements, of the Sugata’s robe or larger, it entails a Pacittiya offence. (5-9-10). Here are the measurements of Sugata’s robe: nine spans in length and six spans in width.

[Though Pacittiya rules are ninety-two in number, we have selected only sixty-five rules that are likely to be violated nowadays.]

 

6. Some Patidesaniya Rules

1. There are some families declared Sekkha (i.e Sotapannas). Should a bhikkhu, who is neither sick nor invited, accept and consume any food from such a families. It should be confessed by him thus, “Friend, I have done a censurable thing, which is unbecoming and should be confessed. That I confess”. (6-3)

2. There are forest abodes, reputed, dubious and dangerous. Should a bhikkhu, who is not sick, living in such an abode, accept and consume uninformed food in his abode, It should be confessed by him thus, “Friend, I have done a censurable thing, which is unbecoming and should be confessed. That I confess “. (6-4)

[Though Patidesaniya rules are four in number, we have selected only two rules that are likely to be violated nowadays.]

 

7. Sekhiya

1. Parimandala Vagga

1. A bhikkhu shall wear the under-robe even all round. (7-1-1)

2. A bhikkhu shall wear the upper-robe even all round. (7-1-2)

3. A bhikkhu shall walk well covered in inhabited areas. (7-1-3)

4. A bhikkhu shall sit well covered in inhabited areas. (7-1-4)

5. A bhikkhu shall walk well restrained in inhabited areas. (7-1-5)

6. A bhikkhu shall sit well restrained in inhabited areas. (7-1-6)

7. A bhikkhu shall walk with the lowered eyes in inhabited areas. (7-1-7)

8. A bhikkhu shall sit with the lowered eyes in inhabited areas. (7-1-8)

9. A bhikkhu shall not walk with robes hitched up in inhabited areas. (7-1-9)

10. A bhikkhu shall not sit with robes hitched up in inhabited areas. (7-1-10)

2. Ujjagghika Vagga

11. A bhikkhu shall not walk laughing loudly in inhabited areas. (7-2-1)

12. A bhikkhu shall not sit and laugh loudly in inhabited areas. (7-2-2)

13. A bhikkhu shall walk quietly in inhabited areas. (7-2-3)

14. A bhikkhu shall sit quietly in inhabited areas. (7-2-4)

15. A bhikkhu shall not fidget, swagger and stagger in inhabited areas. (7-2-5)

16. A bhikkhu shall not sit fidgeting or swaying in inhabited areas. (7-2-6)

17. A bhikkhu shall not walk fidgeting or swinging the arms in inhabited areas. (7-2-7)

18. A bhikkhu shall not sit and fidget (or gesticulate) his arms in inhabited areas. (7-2-8)

19. A bhikkhu shall not walk fidgeting the head in inhabited areas. (7-2-9)

20. A bhikkhu shall not sit fidgeting the head in inhabited areas. (7-2-10)

3. Khambhakata Vagga

21. A bhikkhu shall not walk with arms akimbo in inhabited areas. (7-3-1)

22. A bhikkhu shall not sit with arms akimbo in inhabited areas. (7-3-2)

23. A bhikkhu shall not walk with his head covered in inhabited areas. (7-3-3)

24. A bhikkhu shall not sit with his head covered in inhabited areas. (7-3-4)

25. A bhikkhu shall not walk on the toes or heels in inhabited areas. (7-3-5)

26. A bhikkhu shall not sit while clasping the knees in inhabited areas. (7-3-6)

27. A bhikkhu shall accept alms-food appreciatively. (7-3-7)

28. A bhikkhu shall accept alms-food with attention on the bowl. (7-3-8)

29. A bhikkhu shall accept alms-food with other foods in proportion (that is, in the proportion of one part in four to the rice). (7-3-9)

30. A bhikkhu shall accept alms-food with other foods up to the level of the edge of the bowl. (7-3-10)

4. Sakkacca Vagga

31. A bhikkhu shall eat alms-food appreciatively. (7-4-1)

32. A bhikkhu shall eat alms-food with attention on the bowl. (7-4-2)

33. A bhikkhu shall eat alms-food evenly. (7-4-3)

34. A bhikkhu shall eat alms-food with curries in proportion. (7-4-4)

35. A bhikkhu shall not eat alms-food from the top down. (7-4-5)

36. A bhikkhu shall not hide curries and other foods with rice out of desire to get more. (7-4-6)

37. A bhikkhu shall not, unless sick, ask for curry or rice for his own benefit and eat it. (7-4-7)

38. A bhikkhu shall not look at another bhikkhu’s bowl with an intention of finding fault. (7-4-8)

39. A bhikkhu shall not take an extra-large mouthful. (7-4-9)

5. Kabala Vagga

41. A bhikkhu shall not open the mouth when the mouthful is not brought to it. (7-5-1)

42. A bhikkhu shall not put all the fingers into the mouth while eating. (7-5-2)

43. A bhikkhu shall not speak with his mouthful of food. (7-5-3)

44. A bhikkhu shall not eat tossing a lump of rice. (7-5-4)

45. A bhikkhu shall not eat by biting apart a lump of rice. (7-5-5)

46. A bhikkhu shall not eat stuffing out the cheeks. (7-5-6)

47. A bhikkhu shall not eat shaking the hands. (7-5-7)

48. A bhikkhu shall not eat scattering rice about. (7-5-8)

49. A bhikkhu shall not eat sticking out the tongue. (7-5-9)

50. A bhikkhu shall not eat making champing sounds. (7-5-10)

6. Surusuru Vagga

51. A bhikkhu shall not eat making sucking sounds. (7-6-1)

52. A bhikkhu shall not lick his hand while eating. (7-6-2)

53. A bhikkhu shall not scrap the bowl with his finger while eating. (7-6-3)

54. A bhikkhu shall not smack his lips with the tongue while eating. (7-6-4)

55. A bhikkhu shall not accept a water vessel with a hand soiled by food. (7-6-5)

56. A bhikkhu shall not throw away bowl-washing water which has rice grains in it in inhabited area. (7-6-6)

57. A bhikkhu shall not teach Dhamma to a person who is not sick and has an umbrella in his hand. (7-6-7)

58. A bhikkhu shall not teach Dhamma to a person who is not sick and has a staff in his hand. (7-6-8)

59. A bhikkhu shall not teach Dhamma to a person who is not sick and has a knife in his hand. (7-6-9)

60. A bhikkhu shall not teach Dhamma to a person who is not sick and has a weapon in his hand. (7-6-10)

7. Paduka Vagga

61. A bhikkhu shall not teach Dhamma to a person who is not sick, wearing wooden soled sandal. (7-7-1)

62. A bhikkhu shall not teach Dhamma to a person who is not sick wearing footwear. (7-7-2)

63. A bhikkhu shall not teach Dhamma to a person who is not sick in a vehicle. (7-7-3)

64. A bhikkhu shall not teach Dhamma to a person who is not sick on a couch. (7-7-4)

65. A bhikkhu shall not teach Dhamma to a person who is not sick and sit grasping the knee. (7-7-5)

66. A bhikkhu shall not teach Dhamma to a person who is not sick wearing a headwrapping. (7-7-6)

67. A bhikkhu shall not teach Dhamma to a person who is not sick whose head is covered. (7-7-7)

68. A bhikkhu, while sitting on the ground, shall not teach Dhamma to a person who is not sick sitting on a seat. (7-7-8)

69. A bhikkhu, while sitting on a low seat, shall not teach Dhamma to a person who is not sick sitting on a high seat. (7-7-9)

70. A bhikkhu, while standing shall not teach Dhamma to a person sitting who is not sick. (7-7-10)

71. A bhikkhu shall not teach Dhamma to a person who is not sick ahead of him walking. (7-7-11)

72. A bhikkhu, while walking beside a path, shall not teach Dhamma to a person who is not sick walking on the path. (7-7-12)

73. A bhikkhu who is not sick shall not defecate or urinate while standing up. (7-7-13 )

74. A bhikkhu who is not sick shall not defecate, urinate or spit on green plant. (7-7-14)

75. A bhikkhu who is not sick shall not defecate, urinate or spit into water. (7-7-15 )

All seventy-five Sekhiya rules are finished.

APPENDICES

Confession

Confessor:Aham bhante sabba apattiyo avi karomi.Venerable sir, I would like to confess all my offences.

Acknowledger:Sadhu avuso sadhu sadhu.Well done, Friend, well done, well done.

Confessor:Aham bhante sambahula nanavatthuka sabba atpattiyo apajjim. ‘Tatumha mule patidesemi.Venerable sir, I have committed many offences of different bases. I confess all of them to you.

Acknowledger:Passasi avuso ta apattiyo. Do you see them?

Confessor:Ama bhante passami.Yes I see them, Venerable sir.

Acknowledger:Ayatim avuso samvareyyasi.You should restrain yourself in future.

Confessor:Sadhu sutthu bhante samvarissami.I shall well restrain myself in future, Venerable sir.

Acknowledger: Sadhu avuso, Sadhu, Sadhu.Well done Friend, Well done, Well done.

NB. For convenience, a temporary bhikkhu [or any bhikkhu] may confess as mentioned above to a senior bhikkhu who has confessed his offence. If both bhikkhus haven’t yet confessed they must confess to each other in Pali as follows:

Junior — Aham bhante sabba apattiyo avikaromi.

Senior — Sadhu avuso sadhu saddha.

Junior — Aham bhante sambahula nanavatthuka sabba apattiyo apajjim. Ta tumha mule patidesemi.

Senior — Passasi avuso ta apattiyo.

Junior — Ama bhante passami.

Senior — Ayatim avuso samvareyyasi.

Junior — Sadhu sutthu bhante samvarissami.

Senior — Sadhu avuso sadhu sadhu.

Senior — Aham avuso sabba apattiyo avikaromi.

Junior — Sadhu bhante sadhu sadhu.

Senior — Aham avuso sambahula nanavatthuka sabba apattiyo apajjim. Ta tumha mule patidesemi.

Junior — Passatha bhante ta apattiyo.

Senior — Ama avuso passami.

Junior — Ayatim bhante samvareyyatha.

Senior — Sadhu sutthu avuso sarmvarissami.

Junior — Sadhu bhante sadhu sadhu.

[Now the junior confessor repeats his formula]

Junior — Aham bhante sambahula nana vatthuka sabba apattiyo apajjim. Ta tumha mule patidesemi.

Senior — Passasi avuso ta apattiyo.

Junior — Ama bhante passami.

Senior — Ayatim avuso samvareyyasi.

Junior — Sadhu sutthu bhante samvarissami.

Senior — Sadhu avuso sadhu sadhu.

Junior — Ven. sir, I would like to confess all my offences.

Senior — Well-done Friend, well-done, well-done.

Junior — Ven. sir, I have committed many offences of different bases. I confess all of them to you.

Senior — Do you see them?

Junior — Yes, Ven. sir. I see them.

Senior — You should restrain yourself in future.

Junior — I shall well restrain myself in future, Ven. sir.

Senior — Well-done Friend, well-done, well-done.

 

Determination (Adhitthana)

When a bhikkhu has obtained a ready-made robe or a robe-cloth or an alms-bowl, he shall do either determination (adhitthana) or assignment (vikappana), within ten days.

 

For Triple Robes

Imam sanghatim adhitthami. [Outer robe] I determine this as an outer robe.

Imam uttarasangam adhitthami. [Upper robe] I determine this as an upper robe.

Imam antaravisakam adhitthami.[Inner robe] I determine this as an inner robe.

For General Cloth

Imam parikkhanracolam adhitthami. [a single cloth] I determine this as a general cloth.

Imani parikkharaco1ani adhitthami. [many cloths]I determine these as general cloths.

For Alms Bowl

Imam pattam adhittami. [a single bowl] I determine this as an alms bowl.

Imani pattani adhitthami. [many bowls]I determine these as alms bowls.

[If the requisite is out of a hatthapasa, (=45 inches) the words this and these are to be replaced by that and those respectively.]

Withdrawl of Determination

A determined robe or bowl can be revoked by uttering the following passages:

Imam sanghatim paccuddharami.I revoke the determination of this outer robe.

NB. The words uttarasangam, antaravasakam, pattani etc.. are to be used in accordance with a particular requisite.

The determination of any robe or bowl is nullified,

1. if the requisite is given away;

2. if it is stolen;

3. if it is taken away by a close friend;

4. if the owner returns to lay life;

5. if he discards the training rules;

6. if he is dead;

7. if he has changed sex; or

8. if he withdraws the determination.

Assignment (Vikkappana)

A bhikkhu who wants to assign his robe or bowl to an other bhikkhu, holding the robe or bowl in his hand towards the latter, is to say, ‘Imam civaram tuyham vikappemi” and give the robe to him.

Owner : Imam civaram tuyham vikappemi.I assign this robe to you.

Second hhikkhu: Mayham santakam parihhunja va vasajjehi va yathapaccayam karohi.Please use my property or give it away; do it according to circumstances.

Then, the robe is to be returned to the owner, who can wear it as long as he wishes.

Observance of Vassa

Imasmim vihare imam temasam vassam upemi.

[3 times] [I will live in this monastery for these three months of Rains Retreat]

Pavarana

At the end of Vassa (Rains Retreat) the Sangha shall invite each other at a gathering of the Sangha as follows:

Sangham bhante pavaremi ditthena va sutena va parisankaya va. Vadantu mam ayasmanto anukampam upadaya. Passanto patikarissami.

[Venerable Sirs, I invite you to tell me out of compassion if you see, hear or suspect any offence that I may commit. I shall redress it if it is seen. ]

Dutiyampi bhante Sangham bhante pavaremi ditthena va sutena va parisankaya va. Vadantu mam ayasmanto anukampam upadaya. Passanto patikarissami.

[Venerable Sirs, for the second time I invite you to tell me out of compassion if you see, hear or suspect any offence that I may commit. I shall redress it if it is seen. ]

Tatiyampi bhante Sangham bhante pavaremi ditthena va sutena va parisankaya va. Vadantu mam ayasmanto anukampam upadaya. Passanto patikarissami.

[Venerable Sirs, for the third time I invite you to tell me out of compassion if you see, hear or suspect any offence that I may commit. I shall redress it if it is seen. ]

Observance of Kathina

Kathinatharaka-bhikkhu: Atthatam bhante sanghassa kathinam. Dhammiko kathinattharo anumodatha.[Venerable sirs, the sangha has performed the kathina. The performance of the kathina accords with the Dhamma. Please be glad at it.]

Anumodaka-bhikkhus: Atthatam bhante sanghassa kathinam. Dhammiko kathinattharo anumodami.[Venerable sirs, the sangha has performed the kathina. I am glad as the performance of the kathina accords with the Dhamma. ]

Nissaya (Dependance)

A bhikkhu who hasn’t yet completed five vassa (Rains) shall live with his preceptors in the same monastery. If he lives in another monastery he shall have a senior bhikkhu as his teacher and lives dependant on him. So he ‘takes up dependance’ on the teacher, saying the following passage.

Young Bhikkhu : Acariyo me bhante hohi. Ayasmato nissaya vacchami. (3 times) [Venerable sir, please be kind enough to be my teacher. I shall live dependant on your venerable.]

Teacher: Pasadikena sampadehi. [Behave well.]

Observance of Uposatha

Uposatha means living with purified Sila (morality). It must be performed fortnightly. It is classified as Sangha, Gana, Puggala and Adhitthana uposatha.

Sangha Uposatha is performed by the sangha of not less than four bhikkhus reciting Patimokkha rules after a Natti has been recited.

Gana Uposatha is performed by three bhikkhus individually reciting a passage, “Parisuddho aham bhante. Parisuddhoti mam dharetha” after a Natti has been recited.

Gana-Natti: sunantu me ayasmanto. Ajjuposatho pannaraso (Catuddaso). Yadasmantanam pattakallam Mayam annamannam parisuddhi-uposatham kareyyama.

Puggala uposatha is performed by two bhikkhus individually reciting the same passage as mentioned above without reciting any Natti.

Adhitthana uposatha is performed by one bhikkhu who stays alone, mentally saying, “Ajja me uposatho pannarasoti (or catuddasoti) Adhitthami”

N.B. Before all these uposathas are performed each member of the Sangha shall confess their offences.

 

Bhikkhu Ordination

Nattis for Two or Three Applicants

Anusasana Natti

Sunatu me bhante sangho. Ayam ca Nago ayam ca Datto (ayani ca Mitto) ayasmato tissassa upasampadapekkha. Yadi sanghassa pattakallam. Aham nagam ca dattam ca (mittam ca) anusaseyyam.

Osairana-Natti

Sunatu me bhante sangho. Nago ca Datto ca (Mitto ca) ayasmato tissassa upasampadapekkha. Anusittha te maya. Yadi sanghassa pattakallam. Nago ca Datto ca (Mitto ca) agaccheyyum.

Pucchana-Natti

Sunatu me bhante sangho. Ayam ca Nago ayam ca Datto (ayam ca Mitto) ayasmato tissassa upasampada pekkha. Yadi sanghassa pattakallam. Aham nage ca datte ca (mitte ca) antarayike dhamme puccheyyam.

 

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SHORT BIOGRAPHY

BornJuly 24, 1928, in Pyinma Village, Taungdwingyi township, Myanmar.

Samanera (novice): at the age of 15 at Tawya beikman Monastery.

Named : Shin Janaka

Bhikkhuhood: at the age of 20

Degrees attained:

  • Dhammacariya from Sakya-Siha examination.
  • Dhammacariya from state Sasana University.
  • Abhivamsa from Sakya-Siha examination.
  • G.C.E. (A level) from London. Sanskrit, Hindi and Sinhala Language

Vipassana Meditation : In 1953, under the supervision of the Most venerable Mahasi Sayadaw for four months.

Career :

  • Lecturer at Mahavisuddhayone Buddhist University in Mandalay.
  • Editorial assistance in the Sixth Buddhist Council by way of reviewing the Pali scriptures.
  • Nayaka Sayadaw at Mahasi Sasana Yeiktha.

Abbot of Chanmyay Yeiktha: February 1977.

Author (in Myanmar) : Preface of “Vissuddhimagga Mahatika Nissaya” written by the Most Venerable Mahasi Sayadaw, “Visuddhimagga” in Myanmar 1st Volume, reply to the criticism to the “World Buddhism” magazine in Colombo and so on. “Peace and Happiness” was the famous one.

Mission: 1979-present (1997), Venerable Sayadaw conducted several meditation retreats and delivered Dhamma Talks in twenty-five countries in Asia, Africa, Australia, Europe and the U.S.A.

Forest Monastery:Branch of Chanmyay Yeiktha is Hmawbhi Centre, good location and only 45 minutes from Yangon by car.

This page at Nibbana.com was last modified: 10/24/2014 00:45:39

THE ORDINATION PROCEDURE SOME VINAYA RULES

巴汉词典Y-Ṃ附录

Y

Y, 巴利文字母表的罗马化拼音第二十六个辅音字母。发音好像汉语中的 y。

-y-, 连音时插入的字母，避免空隙(hiatus)。Thus inserted after a before i or e: chay-imā disā D.III,188; ta-y-idaṃ Sn.1077; Pv.I,33; tava-y-idaṃ Sn.352; na-y-idaṃ S.II,278; mama-y-idaṃ Sn.806; na-y-idha Sn.790; mā-y-idha Vin.I,54; yassay-etādisī pajā D.II,267 (v. l. ss for T yassa-s-etādisī); satiyā-y-etaṃ adhivacanaṃ M.II,260; na-y-imassa Pv IV.12. — After i before a: pāvisi-y-assamaṃ J.V,405; khaṇi-y-asmani J.III,433; yā-y-aññaṃ J.I,429 (where C. expls: ya-kāro paṭisandhi-karo). — Cp. yeva for eva. — Note. At J.VI,106 ya-y-ime jane is to be taken as ye ime jane; the spelling ay for e being found elsewhere as well. Cp. the following ta-y-ime jane.

Ya,【关代】1.凡是[…者] ，哪一，什么。 2. (a),我﹑你﹑彼(【单】), (b),我们﹑你们﹑彼等(【复】)。【阳】yo。【阴】yā。【中】yaṃ，yad。【阳】：单.主.yo；复.主ye；单.宾.yaṃ；复.宾.ye；单.具.yena；复.具.yehi﹑yebhi；单.离.yasmā﹑yamhā；复.离.yehi﹑yebhi；单.与.﹑属.yassa；复.与.﹑属.yesaṃ﹑yesānaṃ；单.处.yasmiṃ﹑yamhi；复.处.yesu。【阴】：单.主.yā；复.主.yā﹑yāyo；单.宾.yaṃ；复.宾.yā﹑yāyo；单.具.yāya；复.具.yāhi﹑yābhi；单.离yāya；复.离.yāhi﹑yābhi；单.与.﹑属.yāya﹑yassā；复.与.﹑属.yāsaṃ﹑yāsānaṃ；单.处.yassā﹑yāyaṃ﹑yassaṃ；复.处.yāsu。【中】：单.主.yaṃ﹑yad；复.主.yāni；单.宾.yaṃ﹑yad；复.宾.yāni。yassa yassa﹐无论何人的(whoseever)。yaṃ yaṃ﹐无论何物(whatever)。yathā yathā﹐无论何种方式(however, in whatever way)。yadā yadā﹐无论何时(whenever)。yaṃ yaṃ+地方…(yattha yattha…)﹐无论何处(wherever)。yo…, taṃ…；yā…, taṃ…；yaṃ…, taṃ…。(关系子句…，主要字句…)。ya°…, ya°…, 任何。yo…, yo…﹐若…，若…。yathāha﹐依据。yadetaṃ(=ya+d+etaṃ)﹐什么，这…。yopāyaṃ (=yo+p+ayaṃ)﹐任何，这…。yeme(=ye’me, ya彼+ime此), 这些。

-ya, I.【形】(形容词化), (巴利文法, p.228)。 II.【形】更…(比较级形容词),(巴利文法, p.232)。 III. 1.【中】 (抽象名词), (巴利文法, p.230)。 2.本色(人物+ [-ya本色])。

Yakana,【中】肝脏(liver)。

Yakkha (梵yakṣa),【阳】夜叉，阅叉。yakkhagaṇa,【阳】夜叉群众。yakkhagāha,【阳】夜叉占有(着魔)。yakkhatta,【中】夜叉的情况。yakkhabhūta,【形】出生为夜叉的。yakkhasamāgama,【阳】夜叉的集会。yakkhadhipa,【阳】夜叉王。

Yakkhinī(梵yakṣiṇī), yakkhī,【阴】母夜叉，夜叉女。通常与「罗剎」(梵 rākṣasa)并称。

Yagghe,【形】用来称呼大辈的忠告词。【副】确实。

yaj(梵yaj)﹐【字根I.】做供奉(to make an oblation)，给(to give)。

Yajati (yaj供奉+a), 上供，牺牲，布施，送礼，供养。【过】yaji。【过分】yiṭṭha, yajita。【独】yajitvā。【现分】yajamāna。【单】【叁】【祈】【反照】yajetha。

Yajana,【中】牺牲的行为，捐献的分配。

Yajāpeti (yajati‘供养’的【使】) 使…供养。

Yañña,【阳】牺牲，给捐献的，布施。参考 Yāga。yaññasāmī,【阳】牺牲者，施主。yaññāvāṭa,【阳】牺牲的深坑。yaññupanīta,【形】为牺牲带来的。

Yaṭṭhi,【阳】【阴】棍，棒，手杖，杆，拐杖，七腕尺的长度。yaṭṭhikoṭi,【阴】棒端。yaṭṭhimadhukā,【阴】甘草属植物(liquorice)。

yat(梵yat)﹐【字根I.、VII.】尝试、企图(to attempt)。

Yata (yameti 的【过分】), 已制止，已控制，已抑制。

Yatati (yat+a), 尽力，努力。【过】yati。

Yatana,【中】努力。

Yati(<yat, cp. Vedic yati leader, guide),【阳】出家人(a Buddhist monk)。Vism.79：ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ; Nisīdanto vikampeti, mārassa hadayaṃ yati.(结跏趺坐正身的行者，动乱了魔的心。)

Yato(the Abl. case of yayato, used as conjunction, cp. Vedic yataḥ wherefrom, by which, out of which),【无】从哪里，从何处，以后，因为，由于。

Yattaka,【形】无论多少的，无论如何，不管有几多的。

Yattha, yatra,【副】无论那里，哪里。

Yathatta,【中】真实，本性，真面目。

Yathariva (yathā+iva),【无】正如，正当，正像。

Yathā,【副】同样地，可能，关于，涉及，与…相比，依照，在任何方式，正如。yathākammaṃ,【副】依照个人的行动。yathākāmaṃ,【副】依照个人的心愿，随意。yathākāmakārī,【阳】为所欲为的人。yathākārī,【形】正如他所做的。yathākāla,【阳】适当的时间。yathākālaṃ,【副】在适当的时间。yathākkamaṃ,【副】整齐，状况良好，适宜，接着，接连地。yathāṭhita,【形】像现在这样的；正如站着的。yathātatha,【形】真实的，真正的。yathātathaṃ,【副】依照事实。yathādhammaṃ,【副】依照法。yathādhota,【形】好像被洗的。yathānusiṭṭaṃ,【副】符合忠告。yathānubhāvaṃ,【副】依照个人的能力。yathāpasādaṃ,【副】依照个人的满足。yathāpūrita,【形】所能充满的。yathāphāsuka,【形】舒服的。yathābalaṃ,【副】依照个人的力量。yathābhataṃ,【副】像现在这样的被携带。yathābhirantaṃ,【形】喜欢多久就多久的。yathābhucca, yathābhūta,【形】真正的，显然的，依照事实的。yathābhūtaṃ,【副】真实地，实在，实际上，事实上，实质上。yathāyaṃ(=yathā + ayaṃ) , 【阳.主.单】如,这…。yathārahaṃ,【副】适宜时，适当时，根据情况。yathāruciṃ,【副】依照爱好。yathāvato,【副】实质上。yathāvidhiṃ,【副】的确，适当地。yathāvihita,【形】正如安排的。yathāvuḍḍhaṃ,【副】依照辈份。yathāvutta,【形】上述的。yathāvuttaṃ,【副】如上所说，按照之前所规定。yathāsaka,【形】依照个人的所有权的。yathāsakaṃ,【副】每个人自己的。yathāsattiṃ,【副】依照个人的力量。yathāsaddhaṃ,【副】依照个人的热爱。yathāsukhaṃ,【副】安乐地。Idaṃ dukkhaṃ yathābhūtaṃ pajānāti，如实知此是苦、知此苦如真。yathā yathā…tathā tathā﹐如此如此…如是如是。

Yathābhūtadassana,【中】如实知见。

Yathicchitaṃ,【副】随个人的喜欢。

yad, 【关】1.凡是[…者](【中】【单】【主】【业】【关】)。2.我﹑你﹑彼(【中】【单】【主】【业】【关】)。

yadidaṃ, yad idaṃ, yad idam ( yad凡是…者 + idaṃ此(【中】【单】【主】), 【无】就是(直译︰凡是此者，“as that”。=yāvañ c’idaṃ)。

Yadā,【副】每当，当…时。yadā…﹐tadā…=当…, 那时…(when…then)。yadi…, tadā…=若…, 则…(if…then)。yattha…,tattha…该处…, 此处…(where…there)。yathā…,tathā…=正如…,这样(as…in this way)。yasmā…,tasmā…=因为…, 所以…(since…therefore)。tathā…,yathā…=(如此…,)以便…(so…that)。

Yadi,【无】如果，然而，若。yadidaṃ(yadi+idaṃ),【无】这是哪一，是，即。

Yanta,【中】机器。yantanāḷi,【阴】机械的管。yantamutta,【形】经过机器抛出或射击的。yantayutta,【形】以机器连接的。

Yantika,【阳】机械工。

yam﹐【字根I.】检查(to check)。cp. (梵yam / yach)=抵达(reach)。

Yama1(fr. yam), 克制(restraint PvA.98 (+niyama))。

Yama2,【阳】阎摩(死亡王国的统治者)( the ruler of the kingdom of the dead)。yamadūta,【阳】阎摩的使者(死亡的报信者)。yamapurisa,【阳】阎摩的人(地狱的兵卒)。yamarāja,【阳】阎摩王。yamaloka,【阳】亡灵的世界。yamavisaya=yamaloka。yamasādana, 阎摩的王国，阎摩界。

Yama3 (Vedic yama=yama2; fr. yam in meaning “to combine,” cp. Av. y&schwamacr;ma twin, Mir. emuin id.) ,【阳】一双，一对。

Yamaka,【形】两倍的，双胞胎的，一对的，相似的。【中】(一)对，(一)双。yamakasāla,【阳】一对的(或双胞胎的)婆罗双树。《双论》(Yamaka)︰内容系以双对问答之方式阐明诸法相互之摄不摄、起灭等关系，共分十品，即根本、蕴、处、界、谛、行、随眠、心、法、根等十双论。各品又通立施设分、转分、遍知分三分说明，其中，施设分列举各品论述的法数；转分，则深入探讨各问题；遍知分，则界定各法遍知。但十品中，有三品结构特异，即第一、八品均未立转分及遍知分，而第七品则分为随增分、有随眠分、断分、遍知分、已断分、生分、界分等七分。(《中华佛教百科全书(六)》p.3253.1~2)

Yava,【阳】大麦(barely)。yavasūka,【阳】(麦)芒。

Yavasa(fr. yava; Vedic yavasa),【阳】草，干草，草料(grass, hay, fodder)。

yas﹐【字根III.】试图、努力(to endeavour)。cp. (梵yas/ yeṣ)热，激昂(be heated)。

Yaso & Yasa (Vedic yaśaḥ)【阳】【中】(mano-group), 名声，名望，光荣，荣光，成功，(要人的一批)随行人员(glory, fame, repute, success, high position)。yasadāyaka,【形】财富的施主，名望的施主。yasamahatta,【中】大名望，大财富，高地位。yasalābha,【阳】获得名望，获得财富。Nom. & Acc. sg. both forms yaso & yasa(ṃ)。

Yasodhara,【形】出名的。

Yasoladdha,【形】通过名望而获得的。

Yasmā…tasmā﹐

Yahaṃ, yahiṃ,【副】哪里，无论那里，无论什么情况下。

Yaṃ (ya 的【中、单】), 哪个，无论什么事物。【副】因为。yaṃ kiñci﹐无论何物(whatever)。yaṃ kadāci﹐无论何时(whenever)。yattha katthaci﹐无论何处(wherever)。

yā(梵yā)﹐【字根I.】去(to go)。

Yā (ya 的【阴.单】), 她，无论什么女人。

Yāga(fr. yaj, *Sk. yāga, cp. yañña & yaja),【阳】1.牺牲，给捐献的，布施(a (brahmanic) sacrifice, known otherwise as mahāyāga (or pl. °yāgā), and consisting of the 4: assamedha, purisamedha, sammāpāsa, vāja-peyya. Thus mentioned at S.I,76 & Sn.303.)。2.布施(In Buddhistic sense: gift, alms giving, charity; expense or expenditure of giving (almost syn. with cāga)。

Yāgin (<yāga),【形】牺牲，给捐献的，布施(sacrificing, giving, spending S I.19=J IV.66 (sahassayāgī, giving the worth of a thousand pieces)。

Yāgu,【阴】稀粥(rice-gruel, rice-milk (to drink))，台语︰糜(be5/mue5)。(A.5.207./III,250.说：粥有五利，即：khuddaṃ paṭihanati(治饥), pipāsaṃ paṭivineti(除渴), vātaṃ anulometi(顺风), vatthiṃ sodheti(清净膀胱), āmāvasesaṃ pāceti(消化胃之残食)。另参考《律藏》〈大品〉药犍度Vin.I,221.(CS:p.315)；《四分律》卷第五十九：食粥五事好：除饥、解渴、消宿食、大小便通利、除风。是为五。(T22.1005.3))

yāc(梵yāc)﹐【字根I.】请求(to beg)。

Yācaka,【阳】乞丐，讨的人。【阴】yācikā。

Yācati (yāc+a), 乞，讨，恳求。【过】yāci。【过分】yācita。【现分】yācanta, yācamāna。【独】yācitvā。【不】yācituṃ。

Yācana,【中】请求，恳求。yācanaka,【形】请求。

Yācayoga,【形】有求必应，照他人的请求(accessible to begging, one ready to comply with another’s request)。SnA 414.︰Yācayogoti yācituṃ yutto. Yo hi yācake disvāva bhakuṭiṃ katvā pharusavacanādīni bhaṇati, so na yācayogo hoti.(照他人的请求︰照乞求给。若是见到的乞求者，轻薄、言语粗鲁，他就不会有求必应。)

Yācita (yācati 的【过分】), 已要求，已请求。

Yācitaka,【中】借用物(借来的东西)。

Yājaka,【阳】令人牺牲的人。

Yāta (yāti‘进行’的【过分】), 已离去，已进行。

Yāti (yā+a)(Vedic yāti, or yā), 继续，着手进行，乘(车)(to go, go on, to proceed, to go away)。【独】yātvā。pres. 1st yāmi(=gacchāmi); 2nd yāsi; 3rd yāti (tuṇhī yāti mahodadhi); 1st pl. yāma(kiṃ na yāma, kiṃ nu yāma); 2nd yātha=imper.; 3rd yanti(=gacchanti). imper. 2nd sg. yāhi; 3rd sg. yātu; 2nd pl. yātha. ppr. yanto(pacchā yanto walking behind) Gen. yantassa. — inf. yātave. — another formation fr. yā is yāyati, in an intensive meaning of “to drive, to move on quickly or by special means,” e. g. in phrase yānena yāyati to drive in a carriage(Pot. yāyeyya);(ppr.: rathass’āṇī va yāyato) 418 (ger.: yānabhūmiṃ yāyitvā yānā oruyha). Cp. yāna as ending. — pp. yāta. Caus. yapeti & yāpeti。etāyāti(etā那些(【阴】复.主;复.宾)+yāti)﹐那些(这些),继续。yāyeyya, 3s.opt。

Yātrā,【阴】旅行，航行，生活的资助。

Yāthāva,【形】正确的，明确的。yathāvato,【副】完全地。

Yādisa, yādisaka,【形】无论哪一个，无论什么，相似的。

Yāna,【中】马车，交通工具，行走。yānaka,【中】小马车。yānagata,【形】登上马车的。yānabhūmi,【阴】马车可通行的地方。bhaddayāna, (国王的)辇(ㄋㄧㄢˇ)舆(ㄩˊ)。

Yānika & Yāniya, (–°)(<yāna)【形】1.引导至。2.习惯于。

Yānī(<yāna),【阳】赶车人。yānīkata,【形】成习惯的，精通的。

Yāpana,【中】生计，滋养，身体的持续。yāpanīya,【形】足够维持个人的生活。

Yāpeti (yā+āpe), 滋养，持续，维持个人的生活。【过】yāpesi。【过分】yāpita。【现分】yāpenta。【独】yāpetvā。

Yāma,【阳】1.(=ekayāma)夜晚的一个时分(一夜有三个时分，初夜(rattiyā paṭhamaṃ yāmaṃ) 6-10pm，中夜(rattiyā majjhimaṃ yāmaṃ)10am-2am，后夜(rattiyā pacchimaṃ yāmaṃ)2-6am)，一夜的⅓(四个时辰)。2.夜摩天，是极乐之境，其王是善夜摩王(Suyāma)或夜摩王(Yāma)。生夜摩天(欲界天第三天)以上较高的欲界天(kāmavacara-sugatibhavavisesa欲界善趣的胜处)，需临终入近行定。yāmakālika,【形】时分药，非时药(佛教出家人被允许在午后和夜晚食用的药物)。《大品》〈药犍度〉246页记载，佛陀沿用婆罗门的规定，也准许比丘们饮用「非时浆」──即「非时药」，其中包括八种果汁：1.ambapānaṃ：芒果汁。2.jambupānaṃ：莲雾汁。3.cocapānaṃ：椰子汁。4.mocapānaṃ：香蕉汁。5.madhupānaṃ：蜂蜜汁。6.muddikāpānaṃ：葡萄汁。7.sālukapānaṃ：莲藕汁。8.phārusakapānaṃ：三色花(树)汁。

Yāyī,【阳】去的人。(在【合】中), 例：sīghayāyī。

Yāva,【无】一直到，等于，至于，却未，远到，远得很(so long as…(not))。yāvakālika,【形】临时的。yāvakīva,只要。yāvajīva,【形】一生的，终身的，毕生的。yāvajīvaṃ,【副】个人一生寿命的长久。yāvajīvika,【形】活足一生的寿命。yāvataka,【形】差不多，和…一样多，远到。yāvatatiyaṃ,【副】直到第三次。yāvadatthaṃ,【副】就个人的喜欢，至于需要。yāvadeva(yāva这么多+d+eva只是) 仅仅只是。

Yāvataka (fr. yāva, as tāvataka fr. tāva) ,【形】仅仅，只是(as much as, as many as, as far as, whatever; usually in correl. with tāvataka e.g. Vin.I,83 (yāvataka . . . tāvataka)。f. yāvatikā: yāvatikā gati tāvatikaṃ gantvā A.I,112。

Yāvatā,【无】无论多少的，直到，至于(AA.4.34./III,74.︰Yāvatāti yattakā.(无论多少的︰不管有多少的))。yāvatāyukaṃ,【副】一生(寿命持续之长久)。yāvatāvatihaṃ,【副】和…一样多的日子。

Yiṭṭha (yajati 的【过分】), 已授予，已牺牲。SA.24.5.：Yiṭṭhaṃ vuccati mahāyāgo.(上供品︰被称为「大牲醴」)。DhA(v.108)：Yiṭṭhanti yebhuyyena maṅgalakiriyādivasesu dinnadānaṃ.(上供品：一般而言，在庆典等场合，以丰盛的施物祭祀。)

Yuga(fr. yuj; Vedic yuga (to which also yoga)),【中】1.犁、轭(台语：牛担gu5 tann) ( the yoke of a plough (usually) or a carriage)。1.(一)对，(一)双(a pair, couple)。3.时代，世代(generation, an age)。yuganta,【阳】时代的终点，世代的结束。yugaggāha,【阳】专横，敌对，竞争。yugaggāhī,【阳】对手，能胜任的。yugacchidda,【中】轭的洞。yuganaddha, yuganandha,【形】连接轭的(putting a yoke on, yoking together)。yugamatta,【形】轭的距离(only the distance of a plough)。yugamattañca pekkhati, 只看一犁轭长(之地)。守护眼根，通常说看眼前「一寻」(vyāma)，少说看「一轭长」。

Yugala, yugalaka,【中】(一)对，(一)双。

yuj(梵yuj)﹐【字根II.、VII.】连结、把…套上轭(to yoke)。

Yujjhati (yudh对抗+ya), 对抗，发动战争。【过】yujjhi。【过分】yujjhita。【现分】yujjhanta, yujjhamāna。【独】yujjhitvā, yujjhiya。【不】yujjhituṃ。

Yujjhana,【中】对抗。

Yuñjati (yuj连接+ṃ-a), 会合(to yoke)，参加(to join with (Instr.or Loc.))，试图(to exert oneself)。【过】yuñji。【过分】yutta。【现分】yuñjanta, yuñjamāna。【独】yuñjitvā。【义】yuñjitabba。【使】yojeti。2pl.yuñjatha。imper. yuñja。med.imper. yuñjassu。pass. yujjati。caus.I. yojeti & II. yojāpeti。

Yuñjana,【中】从事，参加。

Yutta (Yuñjana的【过分】), 已把…套上轭，已束以马具，已与…关联，已给，已参加，已适当。yuttaka,【形】适当的，适宜的。yuttakāri,【形】适当地举止，端正地行动。

Yutti,【阴】正义，适当。yuttito,【副】符合正义。

Yuddha,【中】打架，战争，打战。yuddhabhūmi,【阴】yuddhamaṇḍala,【中】战场。

yudh(梵yudh)﹐【字根III.】对抗(to fight)。

Yuva(Yuvan)(Vedic yuvan),【阳】年轻人(a youth)。(yuvā 的【主.单】；D.I,80=yobbanena samannāgata DA.I,223; =paṭhama-yobbane ṭhita DhA.III,409; =taruṇa PvA.205). — Cp. yava, yuvin & yobbana.

Yuvin (adj.-n.) [=yuvan with diff –adj. ending] young J.IV.106, 222.

Yuvatī,【阴】年轻女人。

Yūtha,【阳】(禽、畜等的)群，牧群。yūthajeṭṭha, yūthapa,【阳】兽群的领袖。

Yūpa,【阳】牺牲的柱。

Yūsa,【阳】(水果)汁，汤。

Yena,【副】因为，哪里。

Yebhuyya,【形】很多的，大部分的，丰富的。yebhuyyena,【副】大概，一般而言，几乎所有。

Yebhuyasikā, 【阴】依多数(决定)( “according to the majority”)。

Yeva,【无】(强调词)甚至(…也)，正好，也。

Yevāpanaka(ye+vā+pana=yaṃ vā pana)﹐无论怎样(whatever else there is)。

Yo (【主、单】ya), 谁，若，哪个人，任何人。yo koci﹐无论谁，若有人(whoever)。yo yo﹐无论何人(whoever)。

Yoga (<yuj轭),【阳】音译：瑜伽。连接(connection)，束缚(bond)，执着(attachment (to the world and its lusts))，努力(endeavour)，工具(means)。yogakkhema,【阳】瑜伽安稳，从执着中释放(release from the attachments)。yogayutta,【形】被执着束缚的。yogagāvacara,【阳】修瑜伽的人，修行者。yogagātiga,【形】已经征服再生的束缚者。

Yogī,【阳】修瑜伽的人，修行者。参考 Yogāvacara。

Yoginī,【阴】女修行者。

Yogga,【形】适当的，适宜的。【中】交通工具，发明。

Yojaka,【阳】连接的人，套上轭者，著作者。

Yojana,【中】1.轭，应用。2.由旬、踰缮那(长度单位。据佛音论师说，一只公牛oxen走一天的距离，大约七英里，即11.2公里)。在台湾骑赤牛犅ㄍㄤ(公牛，年壮的黄牛)「日可百里」，约有二、三十公里。1 yojana = 4 gāvutas

Yojanā(*Sk. yojanā, fr. yojeti),【阴】〔语法〕造句，意见，提议，注释((grammatical) construction; exegesis, interpretation; meaning)。

Yojanika,【形】有一由旬的范围的。

Yojāpeti, (yojeti 的【使】) 令套上轭，令结合，令准备。

Yojita (Yojeti的【过分】) 已结合，已套上轭，已准备，已混合(yoked, tied, bound)。

Yojeti (yuj连接+e), 套上轭，束以马具，结合，联合，混合，应用，准备，催促。【过】yojesi。【现分】yojenta。【独】yojetvā, yojiya。【未被】yojetabba。

Yotta,【中】縻，线，细绳。

Yodha1(=yodhin)(Vedic yodha;<yudh),【阳】军人(a warrior, soldier, fighter, champion)。yodhājīva,【阳】战士，《杂阿含908经》译：战斗活。yodhahatthin﹐战象(a war elephant)。

Yodha2(=yo’dha=yo那+idha这)。

Yodheti(yudh对抗+e), (caus.of yujjhati)对抗(to attack)，发动战争(to fight against)。【过】yodhesi。【过分】yodhita。【独】yodhetvā。(yodhetha=pahareyya DhA I.317)

Yodhi,=yodhikā.

Yodhikā(有时作yūthikā),【阴】一种特别品种的茉莉花(jasmine)。

Yoni(Vedic yoni),【阴】1.女性的性器官(the womb)，知识，种类。2.起源(origin)，出生地(place of birth)，生存界(realm of existence)。四种生(四生four yonis)：卵生(aṇḍaja；oviparous creation)，胎生(胎盘中出生jalābuja；viviparous)，湿生(saṃsedaja；moisture-sprung)，化生(opapātika；spontaneous)。tiracchānayoni。畜生胎、畜生道。yoniso﹐【副】从起源地。yonisomanasikāra,【阳】从起源作意。(古译作：如理作意。proper consideration)。经中说诸佛觉悟之前都是以观智，从根源作意(yoniso manasikārā ahu paññāya abhisamayo)：「有生故有老死，缘生故有老死。」乃至「有无明故有行，缘无明而有行」；「无生故无老死，生灭乃老死灭」乃至「无无明故无行，无明灭乃行灭。」(《相应部》S.12.4~10./II,5~10､S.12.65./II,104~5；《长部》D.14/II,31.；《杂阿含369经》)经文可作为yoniso manasikāra译作「从根源作意」的最佳引证。《瑜伽师地论》说：「若于谛智增上如理及不如理。不如实知，不能尽漏；与此相违，如实知故。能尽诸漏，当知此中闻不正法，不为寂静，不为调伏，不为涅盘，所起诸智，名不如理。听闻正法，…与上相违。当知如理。」(T30.840)【反】ayonisomanasikāra,【阳】未从起源作意。

Yobbana, yobbañña(cp.late Vedic & Epic Sk.yauvana, fr.yuvan),【中】年轻人(youth)。yobbanamada,【阳】年轻的自豪(pride of youth)。

R

R, 巴利文字母表的罗马化拼音第二十七个辅音字母。发音好像汉语中的 r。

Raṃsi, Rasmi(The form rasmi is a Sanskritism and later),【阴】1.缰绳，缰绳。光，光线(a rein, a ray)。raṃsimantu,【阳】太阳。【形】发光的。

rakkh(梵rakṣ)﹐【字根I.】保护(to protect)。

Rakkhaka,【阳】保卫者，观察者，看守者，守卫。

Rakkhati (rakkh保护+a), 保护，保卫，观察，保持。【过】rakkhi。【过分】rakkhita。【现分】rakkhanta。【独】rakkhitvā。【义】rakkhitabba。Bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā.(希望你有诸吉祥，希望诸天守护你。)

Rakkhana, rakkhaṇa﹐【中】保护，遵守。rakkhanaka,【形】观察的，保卫的。

Rakkhasa(梵rakṣas, rākṣasa),【阳】罗刹，鬼，魔鬼。

Rakkhā,【阴】保护，安全，庇护所。

Rakkhita, (rakkhati 的【过分】), 已保护，已观察。

Rakkhiya,【形】被保护的。

Raṅga,【阳】1.染料，油漆。2.舞台，剧场，剧本。raṅgakara,【阳】染工，演员。raṅgajāta,【中】各种不同的染料。raṅgaratta,【形】用…染的。raṅgājīva,【阳】画家，染工。

raṅj﹐【字根III.】被附上(to be attached to)。

rac﹐【字根VII.】组成(to compose)。

Racayati (rac组成+aya), 安排，组成，准备。【过】racayi。【过分】racita。【独】racitvā。

Racanā,【阴】安排，论文。

Racchā,【阴】街道。

raj(梵raj, rañj)﹐【字根I.】染(to dye)。

Raja(梵rajas),【阳】【中】(mano-group), 灰尘，尘垢微细之物质)，污垢，花粉，杂质。据《俱舍论》卷十二载，尘又有微尘(梵 aṇu-rajas)、金尘(梵 loha-rajas，又作铜尘、铁尘)、水尘(梵 ab-rajas)、兔毛尘(梵 śaśa-rajas)、羊毛尘(梵avi-rajas)、牛毛尘(梵go-rajas)、隙游尘(vātāyanacchidra-rajas。又作向游尘、日光尘)等分别，七个极微，合为一微尘；七个微尘，合为一金尘；七金尘合为一水尘；顺次类推。rajakkha,【形】(在【合】中) 弄脏的。rajakkhandha,【阳】一大堆灰尘。DhA.v.182./CS:pg.2.150-1.︰“Kiṃsu adhippatī rājā, kiṃsu rājā rajjissaro; Kathaṃsu virajo hoti, kathaṃ bāloti vuccatī”ti.(谁是主宰王？谁是染污王？怎样评论离染？怎样评论愚蠢？) “Chadvārādhippatī rājā, rajjamāno rajjissaro; Arajjaṃ virajo hoti, rajjaṃ bāloti vuccatī”ti.(主宰六门者称王。受染污者为染污王。无染者为离染。染者称为愚蠢。)

Rajassāyatana, 染缸。SnA.v.406./II,381.︰Rajassāyatananti kambojādayo viya assādīnaṃ, rāgādirajassa uppattideso.(染缸︰如处在瓮等之中，诸味、染等杂烩生起的地方。)

Rajaka,【阳】染工。《中阿含经》作：染家。

Rajata,【中】银。rajatapaṭṭa, 银碟子，银片。

Rajati (raj+a), 染。【过】raji。【独】rajitvā。【义】rajitabba。

Rajana,【中】涂颜色，染料，染颜色。rajanakamma。【中】染。

Rajanī,【阴】夜晚。

Rajanīya,【形】令人耽溺的，激情的。

Rajojalla,【中】多泥的污垢。

Rajoharaṇa,【中】去除污垢，掸子。

Rajja,【中】王国，君主身份。rajjasiri,【阴】主权。rajjasīmā,【阴】国界。

Rajjati (raj +ya), 寻乐趣，执着于。【过】rajji。【过分】ratta。【现分】rajjanta。【独】rajjitvā。So bhave na rajjati, sambhave na rajjati﹐彼不染于生存，不染于出生(有乐不染，合会不着)。virattacitto, 心无执着(S.35.95.)。

Rajjana,【中】弄脏，污秽。

Rajju,【阴】粗绳(cord)，绳索(rope)。rajjugāhaka,【阳】土地测量员。

Rañjati (ranj+a), 找快乐。【过】rañji。【过分】rajita, ratta。【现分】rañjanta, rañjamāna。【独】rañjitvā。

Rañjana (<rañjati) 找快乐(finding pleasure)。

Rañjeti (rañj+e), 给乐趣，彩色，染色。【过】rañjesi。【过分】rañjita。【现分】rañjenta。【独】rañjetvā。

Raṭṭha,【中】国家。raṭṭhapiṇḍa,【阳】从民众获得的食物。raṭṭhavāsin, raṭṭhavāsika,【阳】国民(国家的居民)。raṭṭhavantopi khattiyā,领国剎帝利(S.1.28./I,15.)。

Raṭṭhika,【形】国家的，官员。

Raṇa,【中】战争，打战，罪，过失。raṇañjaha,【形】避免激情的扰乱。SA.2.11./I,109.︰Raṇañjahāti kilesañjahā.(过失扰乱︰染污扰乱。)

Rata (ramati 的【过分】), 已高兴，已献身。

Ratana,【中】1.珠宝，宝贵的事物。2.腕尺。ratanattaya,【中】三宝(即： 佛、法、僧)。ratanavara,【中】最好的珠宝。

Ratanika,【形】(在【合】中) 有很多腕尺的长度或宽度。

Rati,【阴】执着，爱情(对特定的人，如恋爱)，爱好。ratikīḷā,【阴】性交。

Ratta1,【形】1.染的，有颜色的。2.红色的。【中】血。【过分】已染色，已彩色，已性冲动。rattakkha,【形】有红眼睛的。rattacandana,【中】紫檀(见 Mañjiṭṭhā)。rattaphalā,【阴】红果藤(有红色椭圆形的果实的藤本植物)。rattapaduma,【中】红睡莲。rattamaṇi,【阳】红宝石。rattatisāra,【阳】赤痢(bloody diarrhoea)。

Ratta2,【中】& (poet.) rattā ,【阴】晚上((rarely) night。

Rattaññū,【形】长期存在的。

Rattandhakāra,【阳】夜里的黑暗。

Rattapā,【阴】水蛭(leech) (台语：蜈蜞ngo5 khi5)。

Rattāvasesa,【阳】残余的夜(2~3个nāḍikā(24分钟)，即天亮 (aruṇuggamana明相)之前48~72分钟。

Ratti,【阴】夜晚，宿(ㄒㄧㄡˇ，夜的俗称)。rattikkhaya,【阳】夜尽(近破晓了)。rattikhitta,【形】夜晚射击。ratticāra,【阳】夜行者。rattibhāga,【阳】夜晚时分。rattibhojana,【中】晚餐。rattindivaṃ﹐日夜。sabbarattiṃ﹐彻夜(夜晚的三时分)。rattiyā paṭhamaṃ yāmaṃ, 初夜(6-10pm)。rattiyā majjhimaṃ yāmaṃ, 中夜(10pm-2am)。rattiyā pacchimaṃ yāmaṃ, 后夜(2-6am)。rattiṭṭhānadivāṭṭhānādīsu(DhA.CS:pg.1.358.), 不分昼夜。

Rattūparata,【形】戒除在晚上吃食物的。

Ratha1,【阳】马车(chariot)，二轮战车(two-wheeled carriage)。rathakāra,【阳】造车者，木匠。rathaṅga,【中】马车的一部份。rathagutti,【阴】车甲(马车的防卫物)。rathacakka,【中】车轮。rathapañjara,【阳】车身。rathayuga,【中】车轭(a chariot yoke)。rathareṇu,【阳】车子的尘埃(36 tajjāri =1 rathareṇu；36 rathareṇu =1虮likkhā﹐Sammohavinodani 343)，恙虫(mite。恙虫病是一种急性热病，感染此病原10~12天就会开始发高烧、剧烈头痛及淋巴腺炎，若不治疗，死亡率在0.6％~40％之间。)。rathācariya,【阳】战车的御者，赶车人。rathaṇīka,【中】一队战车。rathāroha,【阳】二轮战车的战士。

Ratha2 (<ram, cp.Sk.ratha)喜悦(pleasure, joy, delight)。

Rathika,【阳】在二轮战车上战士。

Rathikā,【阴】车道，街道。

Rada,【阳】长牙。例：dvirada = 两只长牙(象)。

Randha,【中】开口处，裂缝，弱点，过失。randhagavesī,【阳】挑剔者，寻弱点的人。randhagavesita﹐挑剔。

Randhaka,【阳】厨子。

Randhana,【中】烹饪，煮。

Randheti (randh+e), 煮沸，烹调。【过】randhesi。【过分】randhita。【独】randhetvā。

rabh﹐【字根I.】开始(to begin)。

ram﹐【字根I.】乐于(to take delight in)。

Ramanī,【阴】女人。

Ramanīya,【形】令人愉快的，迷人的，娇媚的。

Ramati (ram乐于+a), 使高兴，过得快乐(to enjoy oneself, to delight in; to sport, find amusement in)。【过】rami。【过分】rata。【现分】ramanta, ramamāna。【独】ramitvā。【不】ramituṃ。【使】rameti(制造欢乐气氛)。

Ramana,【中】享乐。

Rambhā,【阴】芭蕉(plantain tree﹐见 Moca)。

Ramma,【形】迷人的，可享受的。

Rammaka,【阳】然玛尬月(月份名，见 Citta，2月16至3月15)。

Rava,【阳】噪音，吼，哭声。ravana,【中】吼声，嚎叫。

Ravati (ru+a), 发出噪音，哭。【过】ravi。【现分】ravanta, ravamāna。【独】ravitvā。【过分】ravita, ruta。

Ravi,【阳】太阳。ravihaṃsa,【阳】“太阳鹅”(鸟名)。

Ravivāro﹐【阳】星期日(sunday)。

Rasa,【阳】1.味道，汁，滋味，水银。rasagga,【中】最好的味道。rasajana,【中】洗眼剂。rasataṇhā,【阴】渴望味道。rasavatī,【阴】厨房。rasaharaṇī,【阴】味蕾。rasāyanika﹐化学家(chemist)。

2.作用。DhsA.(CS:p.106)：Kiccaṃ vā sampatti vā raso nāma.(作(用)或达成，称为’作用’。)

Rasaka,【阳】厨子。

Rasanā,【阴】女人的腰带。见 mekhalā。

Rasmi,【阴】绳索，缰绳，光线。

Rassa,【形】短的，像侏儒的，矮小的。rassatta,【中】短。

rah﹐【字根I.】离开、放弃(to quit)。

Rahada,【阳】湖。

Rahassa,【中】秘密。

Rahābhāva,【阳】不是秘密的情形。

Rahita,【形】剥夺的，没有的。

Raho,【无】秘密地，在保密中，偏僻的地方。rahogata,【形】到偏僻的地方去的。

Rāga(vi离+rāga<raj(着色)梵巴同) see rajati),【阳】1.颜色，染料(color, hue; coloring, dye)。2.染，染着，肉欲(excitement, passion)。rañjan’aṭṭhena rāgo(找乐子之义为‘染’) (DhsA 363)。rāgakkhaya,【阳】染尽，贪染的毁灭。rāgaggi,【阳】欲火。rāgacarita,【形】好色的行为。rāgaratta,【形】起好色心的。sarāga,【形】有染的。

Rāgī,【形】好色的。

rāj﹐【字根I.】使…发光(to shine)。

Rāja(rājan)(cp. Vedic rājā),【阳】国王(king)，统治者(a ruling potentate)。单.主.rājā；复.主rājāno；单.呼.rāja﹑rājā；复.呼rājāno；单.宾.rājānaṃ﹑rājaṃ；复.宾.rājano；单.具.rāja﹑rājinā [梵rajña]﹑rājena；复.具.raññābhi﹑rājûhi﹑rājehi；单.离.rāññā﹑rājamhā﹑rājasmā；复.离.raññābhi﹑rājûhi﹑rājehi；单.与.﹑属.rāñño [梵rājñaḥ]﹑raññassa﹑rājino；复.与.﹑属.raññaṃ[梵rājñaṃ]﹑rājūnaṃ﹑rājānaṃ；单.处raññe﹑raññi﹑rājamhi﹑rājasmiṃ；复.处.rājusu﹑rājesu。rājakakudhabhaṇḍa,【中】皇室的徽章，王位的标志(如王冠等)。rājakathā,【阴】王论。rājakammika,【阳】政府官员。rājakumāra, rājaputta﹐【阳】王子(prince)。rājakumārī, rājakaññā, rājadhītā﹐【阴】公主(princess)。rājakula,【中】王室，王宫。Rājageha,【中】王舍(城)。rājabhavana, rājamandira,【中】王宫。rājāṅgaṇa,【中】宫殿的庭院。rājadaṇḍa,【阳】国王谕旨的处罚。rājadāya,【阳】王室礼物。rājadūta,【阳】国王的报信者或外交使节。rājadevī,【阴】王妃(国王的配偶)。rājadhamma,【阳】王法。rājadhāni,【阴】王城。rājadhītu, rājaputtī,【阴】公主。rājanivesana,【中】国王的住所。rājantepura,【中】王室闺房，宫殿场所。rājaparisā,【阴】国王的随行人员，王室集会。rājaputta,【阳】王子。rājapurisa,【阳】国王的人。rājaporisa,【中】公职。rājabali,【阳】国王抽的税。rājabhaṭa,【阳】军人。rājabhaya,【中】对国王的恐惧。rājabhogga,【形】适合被国王用的。rājamahāmatta,【阳】总理，大臣，宰相。rājamahesī, rājinī,【阴】皇后，王后(queen)，cf. mahesī。rājamuddā,【阴】王印。rājaratha,【阳】皇家马车。rājavara,【阳】高贵的国王。rājavallabha,【形】熟悉国王的，国王喜欢的事物。rājasampatti,【阴】国王的光彩壮丽。

Rājagaha(梵Rājagṛha, Rajagriha; 今称Rajgir),【中】王舍(城)，今位于印度比哈尔省(Indian state of Bihar, Located at 25.03° N 85.42° E )，巴特那市(Patna)南侧。平均海拔73公尺( metres =239 feet)，四周有五山围绕。频婆娑罗王时，由上茅宫城(Kuśāgrapura，又称旧王舍城)迁都至此。摩羯陀国(Magadha)之都城，本城出土遗留陶瓷，可以追溯至公元前1000年，但是当时人类活动的实情尚为无知。

Rājadhamma,【阳】王法(国王的职责)。dasa rājadhammā(dasasu rājadhammesu),【阳】十王法；J.v.534.(JA.III,274., III,320., III,412., *V,378.)︰“1Dānaṃ 2sīlaṃ 3pariccāgaṃ, 4ajjavaṃ 5maddavaṃ 6tapaṃ; 7akkodhaṃ 8avihiṃsañca, 9khantiñca 10avirodhanaṃ.(一、布施。二、持戒。三、大舍施。四、诚实。五、文雅(温和)。六、热心。七、无瞋。八、无害。九、忍耐。十、无敌意。) JA.534./.V,378.︰Dānādīsu dasavatthukā cetanā dānaṃ, pañcasīladasasīlāni sīlaṃ, deyyadhammacāgo (V,379.) pariccāgo, ujubhāvo ajjavaṃ, mudubhāvo maddavaṃ, uposathakammaṃ tapo, mettāpubbabhāgo akkodho, karuṇāpubbabhāgo avihiṃsā, adhivāsanā khanti, avirodho avirodhanaṃ.(一、布施︰(施舍)财等十类的心。二、持戒︰受持五戒、十戒。三、大舍施︰作正法之施。四、诚实︰正直。五、温和︰柔软。六、热心︰布萨法(于斋戒日受八戒)。七、无瞋︰慈的前方便。八、无害︰悲的前方便。九、忍耐︰坚忍。十、无敌意︰无敌对。)

Rājañña,【阳】战士阶级的人(印度的世袭阶级)。

Rājati (rāj+a), 照耀。【过】rāji。【过分】rājita。【现分】rajamāna。

Rājatta,【中】君主身份。

Rājaratha,【阳】皇家马车。Dhp.v.151.：Jīranti ve rājarathā sucittā, atho sarīram pi jaraṃ upeti. Sataña dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.(富丽辇舆要当朽，色身老来亦当同。唯善人法(=圣教)永不老，善人在在传真善。) cf. bhaddayāna, 【中】辇舆(ㄋㄧㄢˇㄩˊ)。

Rājahaṃsa,【阳】王室天鹅(其喙和脚皆红色)。

Rājāṇā,【阴】国王的谕令。

Rājānubhāva,【阳】国王的壮丽或最高权威。

Rājāmacca,【阳】王室部长。

Rājāyatana,【阳】阔叶山檨子(Buchanania Latifolia，见 Khīrikā)。

Rāji,【阴】(一)排，线，行列，意见不合。

Rājita,【过分】已灿烂，已照耀。

Rājiddhi,【阴】王室力量。

Rājinī,【阴】皇后。

Rājisi,【阳】王室预言者。

Rājupaṭṭhāna,【中】对国王的伺候。

Rājuyyāna,【中】王室花园。

Rājorodha,【阳】国王的闺房，王妃。

Rāmaṇeyyaka,【形】愉快的，可爱的。

Rāva,【阳】哭声，嚎叫，噪音。

Rāsi,【阳】堆，量，聚集。rāsivaḍḍhaka,【阳】收入的管理员。

Rāhaseyyaka,【形】隐蔽的，秘密的。

Rāhu,【阳】罗睺(阿修罗王的名字)，月蚀，日蚀。rāhumukha,【中】罗睺口刑(一种处罚)。

ric﹐【字根II.】倒空(to empty)。

Riñcati (ric倒空+ṃ-a), 疏忽，放弃，倒空。【过】riñci。【过分】ritta。【独】riñcitvā。【现分】riñcamāna。

Ritta (Riñcati’倒空’的【过分】), 已缺乏，已空，已摆脱。rittamuṭṭhi,【阳】空拳。rittahattha,【形】空手的。

ru﹐【字根I.】制造噪音(to make a noise)。

Rukkha,【阳】树。rukkhagahaṇa,【中】树丛。rukkhadevatā,【阴】树神。rukkhamūla,【中】树脚(树底下)。rukkhamūlika,【形】树下住(居住在树下的人)。rukkhasusira,【中】空心树。

ruc(梵ruc)﹐【字根I.】使发光(to shine)。

ruc﹐【字根VII.】高兴(to please)。

Ruci,【阴】爱好，选择，倾向。rucika,【形】(在【合】中) 有倾向…的。

Rucira,【形】愉快的，美丽的。

Ruccati (ruc高兴+ya), 寻开心，喜欢。【过】rucci。【过分】ruccita。【独】ruccitvā。

Ruccana,【中】爱好，选择。ruccanaka,【形】令人喜爱的，满意的。

ruj﹐【字根I.】使痛苦(to pain)。

Rujati(= rujjati)(ruj使痛苦+a), 觉得疼，痛(to break, crush; lit. to (cause) pain, to afflict, hurt)。【过】ruji。【过分】lugga。【独】rujitvā。【未】rucchiti(cp. Sk. rokṣyate)。

Rujana,【中】rujā,【阴】疼，痛。rujanaka,【形】痛的。

Rujjhati (rudh(梵rudh)阻碍+ya), 被阻隔，被避免。【过】rujjhi。【过分】ruddha。

Ruṭṭha (russati 的【过分】), 已恼怒，已激怒。

Ruṇṇa (rudati‘哭’的【过分】), 已哭泣，已悲叹。

Ruta,【中】(鸟、兽等)叫，啼，嗥，鸣。

Rudati (rud+a), 哭，哀悼。【过】rudi。【过分】rudita, ruta。【现分】rudanta, rudamāna。【独】ruditvā。

Rudammukha,【形】含泪的脸的。

Ruddha, 见 Rujjhati。

rudh﹐【字根II.】阻碍(to hinder)。

rudh﹐【字根III.】需要(加接头词ana) (to desire (with prefix ana))，抑制、防护(to restrain)。

Rudhira,【中】血。

Rundhati (rudh+ṃ-a), 防止，阻隔，围困，监禁。【过】rundhi。【过分】rundhita, ruddha。【独】rundhitvā。

Rundhana,【中】预防，关押。

rup﹐【字根VII.】改变(to change)，毁灭(perish)。cp.(梵rup), 打破(break)。

Ruppati (rup+ya；rup=lup),被恼怒(to be vexed)，被改变(to be changed)。【过】ruppi。【现分】ruppamāna。《大义释注》(Nd1A., CS:p.11)：ruppatīti kuppati ghaṭṭīyati pīḷīyati, bhijjatīti attho.(‘被破坏’︰干扰、敲击、逼迫、破碎之意。)

Ruppana,【中】持续的变化。

Ruru,【阳】一种牡鹿。

rus﹐【字根I.、III.、VII.】生气(to get angry)。

ruh(梵ruh)﹐【字根I.】生长(to grow)。

Ruha,【形】(在【合】中) 成长的，起来的，上升的。

Rūhati1(the specific P. form of the usual Sk. P. rohati (q. v.). The root ruh is given at Dhtp 334 with meaning “janana”), 1.成长(to grow, spread It.67; J.IV.408 (akkhīni rūhiṃsu; also ppr. med. ruyhamāna))。2.治疗，靠近(to heal (of a wound), close up Vin.I,206 (vaṇo na rūhati))。3.有效(to have effect in (Loc.), to be effective Vin.II,203=It.87 (vādo tamhi na rūhati))。pp. rūḷha2. See also rūhita (pp. of Caus. rūheti=roheti).

Rūhati2 (for rundh (rumbh, rudh) or Pass. rujjh°; see also rumbhati & ropeti2), 被打破(to be broken or (fig.) to be suspended Vin.II,55 (dhammattā rūhati the liability is cancelled). — pp. rūḷha1.

Rūhanā (cp. Sk. rohaṇa, fr. ruh: rūhati1),【阴】1.成长(growth)。2.治疗(healing)。

Rūhita (fr. rūhati1), 【中】疮(a boil, a diseased growth (lit. “healed”) Vin.IV,316 (expld as “yaṃ kiñci vaṇo”; v. l. rudhita).

Rekhā (f.) [fr. rikh, for which the Pāli form is likh, cp. Sk. rekhā] line, streak Abhp 539. See lekhā.

Ruhira,【中】血。

Rūpa, (<ruppati< rup(改变﹑毁灭))【中】色(相)，外形，体形，图像，视野(眼睛的对象，即：所看到的东西)，物质元素(即：地、水、火、风所组成的物质体)。世尊说：「诸比丘！你们如何说色(rūpaṃ)？’被破坏’(ruppati<rup(改变﹑毁灭))故，诸比丘！由于它，它被叫做‘色’(rūpaṃ) (梵文rūpyata iti rūpam)。何以被破坏？以寒冷破坏，以炎热破坏，以饥饿破坏，以口渴破坏，以虻(ḍaṃsa=piṅgalamakkhikā牛虻)、蚊(makasa)、风(vātā =kucchivāta-piṭṭhivātādivasa受胃肠风、背部风等的支配)、热(ātapo= sūriyātapo太阳热)、爬虫类(sarīsapa蛇、蝎等)所咬而变坏。‘被破坏’故，诸比丘！由于它，它被叫做’色’。」(《相应部》S.22:79/III,86) rūpaka,【中】小体形，直喻。rūpakalāpa﹐色聚(物质的最小单位，最小含有八种成份：地、水、火、风、色、香、味、食素)。rūpataṇhā,【阴】色爱(色相的渴望)，或洁癖 (suddhe rūpabhavasmiṃyeva taṇhā rūpataṇhā. DhsA.#1065)。rūpadassana,【中】见色(视界的察觉)。rūpanimitta﹐色相。rūpabhava,【阳】色有(梵天世界)。rūparāga,【阳】色染(渴望出生在色相的世界)。rūpavantu,【形】英俊的。rūpasampatti,【阴】美好的东西。rūpasiri,【阴】个人的光彩壮丽。rūpārammaṇa,【中】色所缘(颜色)。rūpavacara,【形】色界的。

Rūpakammaṭṭhāna﹐色业处。色业处的修法：色业处(rūpakammaṭṭhāna)：先修「四界分别观」(catudhātuvavatthāna四界差别观)，反复观察四大种的十二种特相(地界：硬(kakkhalaṃ﹐hardness)、粗(pharusaṃ, roughness)、重(garukaṃ, heaviness)、软(mudukaṃ , softness)、滑(saṇhaṃ , smoothness)、轻(lahukaṃ, light)。水界：流动(paggharaṇa, flowing)、粘(abandhana , cohesion；由外向内的内聚力)。火界：热(uṇha , heat)、冷(sīta, coldness)。风界：刚强(vitthambhana；rigidity﹑maintaining)、推动(samudīraṇa, pushing；由内向外)，若完全熟练之后，全身变成透明状，进一步用功，可以观察到色聚(rūpakalāpa)，当能够看到色聚时，辨明每粒色聚里所有的色法，譬如「地、水、火、风、色、香、味、食素」。身体中有二十八种色法，它以8个乃至13个的的型态结合。观察它们必须由：「处门」(āyatana dvāra)或根门里的所有色法，身体部分的所有色法，所有四十二身分(三十二身分之外，另外加上：1.体内的四种火界2.体内的四种风界)。禅修者须破除三种密集(rūpa ghana，或色厚)：‘相续’、 ‘组合’与‘功用’。 一、「相续密集」(santati ghana)：见到各种色聚，色法到了「住位」时，制造的几代食素八法聚。二、「组合密集」(samūha ghana)：当能够分别究竟色(paramattha rūpa)的自性相(sabhāva rūpa，即硬、软等。)，即已破除了组合密集。三、「功用密集」(kicca ghana)：见到色聚里的每个究竟色的作用(如‘眼净色’的作用是牵引心路过程至色所缘(色)、‘心所依处’的作用是作为意界和意识界的依处等等)。(请参考帕奥禅师：《智慧之光》)

Rūpatā (abstr. fr. rūpa),【阴】形状，相貌((being) shape(d), appearance; accordance, conformity, in phrase bhavya-rūpatāya “by appearance of likelihood” A.II,191 (in hearsay formula, where it is missing in id. passage at Nd2 151).

Rūpatta (abstr. fr. rūpa),【中】(lit. “form-hood,” i. e. shaping (being) shape(d) S.III,87 (rūpaṃ rūpattāya saṅkhātaṃ))。

Rūpavant, -rūpavant (rūpa+vant),【形】1.具有身体(having bodily form (gokaṇṇarūpavant)。2.美丽的(beautiful Mhvs 10, 30 (f. rūpavatī))。

Rūpinī,【阴】美女。

Rūpiya(cp. Sk. rūpya, lit. of splendid appearance, cp. name for gold jātarūpa),【中】银、银币(silver)。Rūpiyamaya(“rajatamaya” PvA.95),【形】银制的。

Rūpī,【形】有物质的。

Rūpūpajīvinī,【阴】妓女。

Rūḷha, (Rūhati的【过分】) 生长，登上，痊愈。

Rūhati (ruh生长+a), 生长，登上，(创伤的)痊愈。【过】rūhi。

Rūhanā (cp. Sk. rohaṇa, fr. ruh: rūhati1) 1.成长(growth J.II.322 (virūhanā C.))。2.治疗(healing (of a wound) Miln.112.)。

Rūhita (nt.) [fr. rūhati1] a boil, a diseased growth (lit. “healed”) Vin.IV,316 (expld as “yaṃ kiñci vaṇo”; v. l. rudhita).

Re (shortened for are, q. v.), indecl. a part. of exclamation, mostly implying contempt, or deprecation, (DA.I,276) “hīḷanavasena āmantanaṃ” i. e. address of disdain: heigh, go on, get away, hallo. — D.I,96, 107; J.III.184 (C.=āmantaṇe nipāto); often combd with similar particles of exhortation, like cara pi re get away with you! M.II,108; Vin.IV,139 (so read for cara pire which the C. takes as “para,” amamaka); or ehi re come on then! J.I.225; ha re look out! here they are! PvA.4; aho vata re wish I would! Pv.II.945 (re ti ālapanaṃ PvA.131); no ca vata re vattabbe but indeed, good sir . . . (Kvu 1).

Rekhā (<likh (梵rikh), cp. Sk. rekhā) ,【阴】线(line, streak Abhp 539. See lekhā)。

Recana (fr. ric),【中】松弛，发射(letting loose, emission Dhtm 610. Cp. virecana)。

Reṇu(cp. Vedic reṇu),【阳】【阴】1.灰尘(dust; pl. reṇū particles of dust)。2.花粉(pollen)。

Revatī,【阴】奎宿(二十七星宿之一)。

Roga,【阳】病，疾病。bandhukarogo(paṇḍu roga)，黄疸病。roganiḍḍa, roganīḷa,【形】疾病的所在地。rogahārī,【阳】医师。rogātura,【形】病人。

Rogī,【阳】病人。

Rocati (ruc+a), 照耀。【过】roci。

Rocana,【中】爱好，选择，光亮。

Roceti (ruc+e), 同意，喜欢。【过】rocesi。【过分】rocita。【独】rocetvā。

Rodati (rud+a), 哭，哀悼。【过】rodi。【过分】rodita。【现分】rodanta, rodamāna。【独】roditvā,【不】rodituṃ。

Rodana,【中】哭，哭泣的行为。

Rodha1(<rudh),【阳】rodhana,【中】妨碍(obstruction)，牢狱(Vism.495)。cp.anurodha, nirodha, virodha。

Rodha2(<rudh)【中】岸(bank)，水坝(dam)。

Ropa, ropaka,【阳】种植者，耕者。

Ropita, (Ropeti的【过分】) 种植，培养。

Ropima (fr. ropeti1),【中】1.已被种植(what has been planted Vin.IV,267)。2.一种箭(a kind of arrow M.I,429 (contrasted with kaccha; Neumann trsls ropima by “aus Binsen”).)。

Ropeti (rup+e), 种植，培养。【过】ropesi。【现分】ropenta, rāpayamāna。【独】ropetvā, ropiya。

Roma,【中】毫毛(体毛)。romaca,【阳】毛骨悚然，鸡皮疙瘩。

Romaka(fr. roma),【形】羽毛(feathered (?) J II.383)。

Romanthati (?), 咀嚼反刍的食物，用力咀嚼。【过】romanthi。【独】romanthayitvā。

Romanthana,【中】反刍，用力咀嚼。

Roruva,【阳】噜罗婆地狱(号叫地狱，八大地狱之一)，叫唤。

Rosa(梵roṣa),【阳】激怒。rosaka(梵roṣaka),【形】使人生气的。

Rosanā(梵roṣaṇa),【阴】激怒。

Roseti(=rosayati, rosati) (rus+e), 使生气，激怒。【过】rosesi。【过分】rosita。【独】rosetvā。rosayaṃ,【现分】ppr.m.Nom.sg.。

Rohati (ruh+a), 生长，登上，痊愈。参考 Rūhati。

Rohana, ruhana,【中】升起，成长。

Rohiṇī 【阴】赤牛，毕宿(星宿)。

Rohita,【形】红色。【阳】一种鹿“红鹿”，一种鱼“红鱼”(红鲤鱼 (Cyprinus rohita))。rohitamaccha,【阳】鲑鱼。

L

L, 巴利文字母表的罗马化拼音第二十八个辅音字母。发音好像汉语中的 l。

Lakāra,【阳】帆(可能由印度尼西亚语layara转化)。

Lakuṇṭaka, Lakuṇḍaka,【阳】矮子，侏儒。

lakkh(梵lakṣ)﹐【字根VII.】做记号(to mark)。

Lakkha,【中】标志，目标，赌注，记帐的标志，十万。

Lakkhaṇa(<lakṣ标记、特征),【中】相，特相，告示，标志，特征，预兆，特质。lakkhaṇapāṭhaka,【阳】占相者(解读征兆的专家)。lakkhaṇasampatti,【阴】相的优点。lakkhaṇasampanna,【形】有吉兆的。śrīvatsalakṣana, 【梵】卍、卐。音译作：室利靺蹉洛剎曩。意译作吉祥海云、吉祥喜旋。DhsA.(CS:p.106)：Lakkhaṇādīsu hi tesaṃ tesaṃ dhammānaṃ sabhāvo vā sāmaññaṃ vā lakkhaṇaṃ nāma.(各种诸法的诸相共通的自相，称为‘特相’(particular characteristic)。)

Lakkhika,【形】幸运的。

Lakkhita, (lakkheti 的【过分】) 作标记，区别，表现…的特色。

Lakkhī,【阴】好运气，繁荣，财神。

Lakkheti, lakkhayati (lakkh+e), 作标记，区别，表现…的特色。【过】lakkhesi。【过分】lakkhita。【独】lakkhetvā。

Laguḷa,【阳】棍棒。

Lagga,【形】卡住的，执着的。alaggatā﹐无执着性。

Laggati (lag+a), 黏住，执着，黏附在，悬挂。【过】laggi,【过分】laggita。

Laggana(<lag),【中】黏附，执着，悬挂。

Laggeti (lag+e), 坚持，不挂断，粘住。【过】laggesi。【过分】laggita。【独】laggetvā。

laṅgh﹐【字根I.】违背、超越(to transgress)，弄干(to dry)。

Laṅgī,【阴】门闩，棒(常用作栅栏，扣栓物)。

Laṅgula,【中】尾。

Laṅghaka,【阳】跳跃者，表演杂技者。

Laṅghati (laṅgh超越+ṃ-a), 跳过，单脚跳。【过】laṅghi。【独】laṅghitvā。

Laṅghana,【中】跳跃，单脚跳。

Laṅghāpeti﹐(laṅghati‘跳过’的【使】)令跳过。

Laṅghī,【阳】跳跃者，门坎。

Laṅgheti (laṅgh超越+e), 跳过，放出，违背。【过】laṅghesi。【过分】laṅghita。【独】laṅghetvā。

lajj(梵lajj)﹐【字根I.】惭愧(to be ashamed)。

Lajjati (lajj惭愧+a), 1.感到惭愧，有羞耻心，蒙羞(to be ashamed or abashed, to be modest or bashful)。【过】lajji。【未】lajjissati。【不】lajjituṃ。【现分】lajjanta﹐lajjamāna。【独】lajjitvā。【未被】lajjitabba﹐lajjitāya。2.认为，考虑(to have regard of (Gen.), to consider, to respect)。【使】 lajjāpeti( to cause to be ashamed, to put to the blush)。【过分】lajjita。

Lajjana(<lajj),【中】很丢脸，羞耻(being ashamed)。alajjana﹐无羞耻。

Lajjā,【阴】耻辱，害羞(歹势phainn2 se3，惊见笑kiann kian3 siau3)。

Lajjāpana,【中】惭愧心。

Lajjāpeti (lajjati’惭愧’的【使】), 使惭愧。【过】lajjāpesi。【过分】lajjāpita。

Lajjitabbaka,【形】应该感到惭愧的。

Lajjī,【形】有惭愧心的，谦逊的，有责任心的。

Lacchati = labhissati,【未】labhati。

Lañca,【阳】贿赂。lañcakhādaka,【形】收受贿赂。lañcadāna,【中】行贿。

lañch﹐【字根I.】记号(to mark)。

Lañcha,【阳】。lañchana,【中】标志，印记，特征。

Lañchaka,【阳】作标记的人，压印者。

Lañchati (lañch记号+a), Lañcheti (lañch记号+e), 作标记，压印，盖章。【过】lañchi, lañchesi。【独】lañchitvā, lañchetvā。

Lañchita (Lañchati’作标记’的【过分】), 已作记号，已盖章。

Laṭukikā,【阴】印度鹌鹑(quail)。

Laṭṭhi, Laṭṭhikā,【阴】杖，小树。

Laṇḍa,【阳】(家畜的)粪。

laṇḍikā,【阴】(家畜的)粪。

Latā,【阴】藤蔓，攀缘植物。latākamma,【中】藤编。

Laddha (labhati‘获得’的【过分】), 已获得，已接收( (having) obtained, taken, received)。laddhaka,【形】迷人的，愉快的。laddhabba,【义】应该被接收。laddhabhāva,【阳】接收的事实，达到的事实。laddhassāda,【形】精力恢复的，病愈的。

Laddhā, laddhāna, (labhati‘获得’的【独】), 有得到，有收到，有达到。

Laddhi,【阴】理论的意见，laddhika,【形】有某种见解的。

Laddhuṃ (= labhituṃ),【不】要获得，要接受。

lap(梵lap)﹐【字根I.】说(to speak)。

Lapati (lap说+a), 谈话，讲话，小孩般说话。【过】lapi。【过分】lapita。【独】lapitvā。

Lapana,【中】嘴，演讲。lapanaja,【阳】牙齿。

Lapanā,【阴】小孩般说话，谄媚。

Labuja,【阳】面包果(一种高的乔木 (Atrocarpus altilis)，广布于热带地区，结面包果，树皮含坚韧的纤维，用作织布、黏性物质。)。

Labbhati (labh获得+ya), 被获得，被接收。【过分】laddha,【现分】labbhamāna。

Labbhā,【无】可能的，可允许的，可能被获得。

labh(梵labh)﹐【字根I.】接受(to receive)，获得(to get)。【字根III.】被得到(to be got)。

Labhati (labh获得+a), 收获，获得，达到。【过】labhi。【过分】laddha,【现分】labhanta。【独】labhitvā, laddhā,【不】labhituṃ, laddhuṃ。catunnañ ca āhārānaṃ kāmalābhī hoti akicchalābhī akasiralābhī(四食随愿欲而得，不劳而得，不苦而得。)

Lamba,【形】悬挂的，下垂的。lambaka,【中】正在悬挂的东西，钟摆。

Lambati (lab+ṃ-a), 悬挂，吊。【过】lambi。【现分】lambanta, lambamāna。【独】lambitvā。

Lambeti (Lambati的【使】), 使悬挂，使吊。【过】lamesi。【过分】lambita。【独】lambetvā。

Lambila,【形】酸的(sour, acrid, astringent (of taste))。

Lambin(<lamb,【形】悬挂，弯下(hanging down, able to hang or bend down(with ref. to the membrum virile男根) Vin III.35 (“tassa bhikkhussa angajātaṃ dīghaṃ hoti lambati, tasmā lambīti vutto” Sam. Pās. I.278).)。

lambh﹐【字根VII.】欺骗(to deceive)。

Laya,【阳】短暂的时间的衡量。

lal(梵lam)﹐【字根VII.】玩、弹(to play)，爱抚(to fondle)。

Lalanā,【阴】女人。

Lalita,【中】优雅，吉祥物。

Lava,【阳】一滴。

Lavaṅga,【中】丁香(cloves，热带地方的常绿乔木 (Eugenia caryophyllata)，叶子长椭圆形，花淡红色，果实长球形。花供药用，有健胃驱风作用。种子可以榨丁香油，用作芳香剂)。

Lavaṇa,【中】盐。

Lavana,【中】割谷，收获。

Lasati (las+a), 照耀，玩。【过】lasi。

Lasikā,【阴】关节骨液(synovic fluid)。

Lasī,【阴】脑髓(brains)。

Lasuṇa(梵 laśuna),【中】蒜(garlic，一种鳞茎草木 (Allium sativum))。大蒜具有抗菌、杀虫、解毒、消炎、健胃等功效，大蒜含有杀菌素，对流行性感冒病毒、葡萄球菌、炼球菌、脑炎双球菌、伤寒杆菌、痢疾、霍乱、白喉等病菌都有杀灭的功用，大蒜中也含有激发人体吞噬细胞吞噬力的有效成份。

Lahu,【形】轻的，快的。【中】短，元音。lahuka,【形】轻的，微不足道的，有浮力的。lahukaṃ,【副】很快地。lahutā,【阴】轻，浮力。lahuparivatta,【形】很快地变化。

Lahuṃ, lahuso,【副】很快地。

lā(梵lā)﹐【字根I.】拿(ādāna；to take)。

Lākhā,【阴】紫胶(lac)，封闭腊(sealing wax)。lākhārasa,【阳】色淀(一大类有机颜料中的任何一种)。

Lāja,【阳】1.炒过的玉黍蜀。2.印度黄檀(一种东印度群岛乔木 (Dalbergia sissoo)，其叶用作饲料)。lājapañcamaka,【形】以炒过的玉黍蜀为第五个的。

Lāpa1(<lap)﹐【阳】交谈(talk)。

Lāpa2(<lap﹐lit.talker),【阳】一种鹌鹑(quail；或类似laṭukika)，鹌鹑(ㄢ ㄔㄨㄣˊ)，形似小鸡，重量150公克左右，短小圆胖，不善飞翔，以小虫、种籽、嫩叶为食，平均寿命3~7年。J.168.说鹌鹑为菩萨(释迦牟尼的本生)。

Lāpana (<lāpeti, caus.of lap)【中】喃喃自语(muttering)，谈话(utterance, speech)。

Lāpeti﹐lapati (lap说+a), 谈话。

Lāpu, lābu,【阴】葫芦(gourd，任何一种蔓生攀援植物，如黄瓜，西瓜或南瓜，果实结在硬皮里)，苦瓢。lāpukaṭāha﹐lābukaṭāha,【阳】葫芦(葫芦瓠把这种果实掏空晒干以后的外壳，经常用作喝水的容器)。

Lābha,【阳】得到，获得。lābhakamyatā,【阴】对增益的渴求。lābhagga,【阳】最高的增益。lābhamacchariya,【中】利得悭(增益的自私)。lābhasakkāra,【阳】增益和光荣。nikāmalābhī hoti akicchalābhī akasiralābhī﹐随愿而得，不劳而得，不苦而得。lābhena lābhaṃ﹐以利求利(=以施求施)(邪命之一种)。A.1.20./I,38.︰“Addhamidaṃ bhikkhave, lābhānaṃ yadidaṃ āraññikattaṃ…pe… piṇḍapātikattaṃ… paṃsukūlikattaṃ… tecīvarikattaṃ… dhammakathikattaṃ… vinayadharattaṃ… bāhusaccaṃ… thāvareyyaṃ… ākappasampadā… parivārasampadā… mahāparivāratā… kolaputti… vaṇṇapokkharatā… kalyāṇavākkaraṇatā… appicchatā… appābādhatā”ti.(诸比丘！此世有多利的，即是：住旷野、行托钵、披粪扫衣、持三衣、能说法、好持律、须多闻、作长老、好行为、服装整齐、随从多、做善男子，容貌美、言语和雅、少欲、无病。)

Lābhā,【无】那是有利润的，那是一个增益。

Lābhālābha(lābha+alābha)﹐【阳】得与不得(失)。

Lābhī,【阳】得到很多的人。

Lāmaka,【形】劣的，低的，有罪的。

Lāyaka,【阳】收割者，割草的人。

Lāyati (la+ya), 收获，割草。【过】lāyi。【过分】lāyita。【独】lāyitvā。

Lālana,【中】调戏，哄骗。

Lālappa(<lap)﹐一再地喃喃自语。(punappunaṃ lapanaṃ)。lālappana，一再喃喃自语的行相。lālappitattaṃ，喃喃自语的性质。

Lālapati (lap+a), 不停地讲话，涕泣。【过】lālapi。【过分】lālapita。

Lāleti (lal+e), 哄骗，镇压，使真实。【过】lālesi。【过分】lālita。【独】lāletvā。

Lāsa,【阳】lāsana,【中】跳舞，运动。

Likuca,【阳】面包果(bread-fruit tree，见 Labuja)。

Likkhā(梵likṣā),【阴】虮子(an egg of a louse虱子的卵)，虮(是长度的一个单位)。

Likh﹐。

Likhati (likh刻+a), 写，铭刻，雕刻，乱写。【过】likhi。【过分】likhita。【现分】likhanta。【独】likhitvā。【不】likhituṃ。

Likhana,【中】写作，刻纹。likhanakāle, 捏造(土块)时。

Likhāpeti (likhati 的【使】), 令人写。【过】likhāpesi。【独】likhāpetvā。

Likhitaka,【阳】已经被规定的人，丧失公权者。

Liṅga,【中】告示，标志，特征，特色，(男性)生殖器官(DhsA.#632：‘liṅgan’ti saṇṭhānaṃ.)，〔语法〕词性。liṅgavipallāsa,【阳】liṅgaparivattana,【中】性或性别的变化。

Liṅgika,【形】性或生殖器官的。

Litta, (limpati的【过分】) 涂油，涂污，涂以灰泥。

lip(梵lip / limp)﹐【字根II.】涂(to smear)。

Lipi(fr. lip; late Sk. lipi),【阴】写作，信函(the alphabet; a letter of the alphabet; writing)。lipikāra,【阳】作家，书记，文书。

Limpati, Lippati (lip涂+ṃ-a), 涂污，沾染，涂油(to smear, plaster, stain)。【过】limpi。【过分】litta。【独】limpitvā。Pass. lippati to be soiled (by), to get stained (in character)。alippamāna ppr.。pp. litta: see ava°, ul°, vi.° — Cp. also ālimpeti, palimpeti, vilimpati. — Caus. I. lepeti to cause to be plastered J.VI,432. — Caus. II. limpāpeti to cause to be plastered or anointed

Limpana,【中】污点。

Limpeti (lip涂+e), 涂油，涂污，涂以灰泥。【过】limpesi。【过分】limpita。【现分】limpenta。【独】limpetvā。【使】limpāpeti。

lis﹐【字根III.】被减少(to be reduced)。

lih﹐【字根I.】舔(to lick)。

Lihati (lih舔+a)(Sk. leḍhi or līḍhe, also lihati), 舔(to lick)。【过】lihi。【独】lihitvā。【现分】lihamāna。

Līna (līyati‘收缩’的【过分】), 已收缩，已害羞，已保留。līnatā,【阴】līnatta,【中】偷懒，退缩。

Līyati (li+ya), 收缩，使畏缩，执着。【过】līyi。【过分】līna,【现分】līyamāna。【独】līyitvā。

Līyana,【中】收缩(台语：勼勼kiu kiu)，缩水，凋萎，萎缩。

Līlā,【阴】优雅，吉祥物。

lu﹐【字根V.】切断(to cut off)。

Lujjati (luj+ya), 瓦解，崩溃。【过】lujji。【过分】lugga。【独】lujjitvā。

Lujjana,【中】碎片(breaking up, crumbling away)，解散(dissolution)。Lokadhammoti lujjanasabhāvadhammo.(世法：解散的自然的原则。)

luñc﹐【字根I.】摘、拔(to pluck)，拉(to pull)。

Luñcati (luñc+a), 拉出，连根拔起。【过】luñci。【过分】luñcita。【独】luñcitvā。

Luta (luniti 的【过分】), 已割草。

Lutta (lopeti 的【过分】), 已切断，已省略，已掠夺。

Ludda,【形】凶猛的，残酷的。【阳】猎人，管猎犬者。luddaka,【阳】猎人。

Luddha (lubbhati 的【过分】), 已贪婪，已贪图。

Luniti (lu+nā), 切断，割草，收获。【过】luni。

lup﹐【字根II.】切断(to cut off)，掠夺(to plunder)。【字根III.】被切断(to be cut off)。cp.(梵lup)打破(break)。

Lubbhati (lubh+ya), 贪婪，妄想。【过】lubbhi。【过分】luddha。

Lubbhana,【中】贪欲。SA.3.2./I,137.︰lubbhanalakkhaṇo lobho.(贪欲相，称为‘贪欲’。)

Lumpati (lup+ṃ-a), 抢夺，吃。【过】lumpi。【过分】lumpita。【独】lumpitvā。

Lumpana,【中】抢劫，吃。

lul﹐【字根I.】激起(to stir)。cp.(梵lul)生气勃勃(be lively)。

Luḷita,【过分】已激起，已扰乱。

Lūkha,【形】粗糙的，粗鄙的，悲惨的。lūkhacīvara,【形】穿粗糙的袈裟的。lūkhatā,【阴】粗糙。lūkhappasanna,【形】对卑鄙的人的奉献。lūkhājīvī,【无】过着悲惨的生活。lūkho lūkhapāvuraṇo, 穿粗鄙的宽大外衣。

Lūṇa, lūna (lunāti 的【过分】), 已收获，已割草。

Lekhaka,【阳】书记，文书，作家。lekhikā,【阴】女文书。

Lekhana,【中】lekhā,【阴】写作，信函，碑铭。

Lekhanī,【阴】钢笔。lekhanīmukha,【中】鹅管笔的尖端，钢笔尖。

Lekhā,【阴】诗句，写作的艺术。

Lekheita(pp. of lekheti),【过分】画(drawn (of lines), pencilled)。

Leḍḍu,【阳】土块。leḍḍupita,【阳】掷石所落之所(长度，即：由一个中等男子，站在一处所掷出的石子所落之处的距离)。

Leṇa,【中】安全，洞穴，石室。

Lepa,【阳】涂层，抹灰泥。

Lepana,【中】涂沬，涂层。

Lepeti (lip+e), 涂以灰泥，涂上，将(黏性或油污物质)涂在…。【过】lepesi。【过分】lepita, litta。【现分】lepenta。【独】lepetvā。

Leyya,【形】适合被舔或啜饮的。【中】黏液的食物。

Lesa,【阳】琐事，借口，诡计。lesamatta, 【过分】已沉浸于琐事。

Lehati﹐舔(to lick)。【过】lehayiṃsu(palahiṃsu)。grd. lehanīya。ger. lehitvā。见Lihati。

lok(梵lok)﹐【字根VII.】见(to see)，看(to look)。

Loka,【阳】世界，世界的居民。S.35.82.：Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati.(比丘，‘崩溃’是故称为世间。) S.35.68.：natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti (无眼(等)，无色(等)，无眼识(等)，无眼识所识知之法(等)，则无世间或世间之概念。) lokagga,【阳】世界的领袖。lokanāyaka, lokanātha,【阳】世界的统治者。lokanta,【阳】世界的结束。lokantagū,【阳】已经达到世界(以及所有世俗事物)的尾端的人。lokantara,【中】不同的世界，在世界之间的空间。lokantarika,【形】位于世界之间的。lokanirodha,【阳】世界的破坏。lokapāla,【阳】世界的护卫者。lokavajja,【中】世界的罪(共同的罪)。lokavivaraṇa,【中】宇宙的揭开。lokavohāra,【阳】通俗说法。lokādhipacca,【中】世界的支配。lokanukampā,【阴】对人类世界的同情。lokāyatika,【形】持有自然学主义的人，虚无主义者。lokapāladhamma﹐护世之法(指：惭愧：hirottappa)。

Lokadhamma, (八)世法(八风)(aṭṭha lokadhammā︰得lābho(or hita利益)、不得(=失)alābho(or ahita无利益)、名声yaso、恶名声ayaso、诽谤nindā、称誉pasaṃsā、乐sukhaṃ、苦dukkhaṃ。得lābho、不得(失)alābho—当修慈波罗蜜。名声、恶名声、诽谤、称誉—当修忍耐波罗蜜。乐、苦—当修舍波罗蜜。(cf. 《佛种姓经》Bu.pg.2.317-9)

Lokika, lokiya,【形】世间的，平凡的。lokacitta【中】世间心(包括欲界心kāmāvacara citta、色界心rūpāvacara citta、无色界心arūpāvacara citta)。

Lokuttara, (loka+uttara)【形】超凡的，超出人类经验的，出世间(《摄阿毘达摩义论》Ch.3.62.Lokuttaracittāni nibbānārammaṇānīti.诸出世间心以涅盘为所缘)(CSCD)。DA.2./I,232.︰Ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ.(此中，出世间归依以四沙门果为异熟果，灭尽一切苦的利益果。)

「涅盘」非名法非色法，但是能为「出世间心」所取。能取涅盘的「出世间心」，依禅那的层次含摄1心、33~36心所。无余涅盘则没有出世间心(能取)，也没有「涅盘」(对象)。圣果(=果心，果定速行心)是名法。

Vibhv.p.59.：Upādānakkhandhasaṅkhātalokato uttarati anāsavabhāvenāti lokuttaraṃ, maggacittaṃ. Phalacittaṃ pana tato uttiṇṇanti lokuttaraṃ. Ubhayampi vā saha nibbānena lokato uttaraṃ adhikaṃ yathāvuttaguṇavasenevāti lokuttaraṃ.(渡过取蕴的世间，成为无漏的状态，为‘出世间道心’。然而，从此越过，为‘出世间果心’。两者同样是渡过世间之涅盘，如上所说，处于无上的、优胜的功德，为‘出世间’。)

loc﹐【字根VII.】见(to see)。cp.(梵loc)考虑(see consider)。

Locaka,【无】拉出者，连根拔起的人。

Lokesa,【阳】梵天王，造物主。

Locana,【中】眼睛。

Loṇa,【中】盐。【形】咸味浓的。loṇakāra,【阳】采盐者。loṇadhūpana,【中】加盐作调味料。loṇaphala,【中】loṇasakkharā,【阴】盐的结晶。

Loṇasovīraka, 咸酸酱。一种由百味腌制的药(sabbarasābhisaṅkhataṃ ekaṃ bhesajjaṃ)。据说在腌制时，把诃子、山楂、川楝等药材，米谷等各种粮食，芭蕉等各种果实，笋、鱼、肉片等各种食物，加上蜂蜜、糖、岩盐、盐等，装入缸中密封后放置经一年、两年或三年，腌制成呈蒲桃汁颜色的酱。食之可治疗风病、咳嗽、麻风、黄疸、痔瘘等病。比库在饭后也可食用这种酱。有病者可直接吃，无病者可掺水后饮用。(Sp.pārā.192.)

Loṇika,【形】碱性。

Loṇī,【阴】盐田，盐水湖。

Lopa,【阳】元音省略，切断。

Lobha(<lubh执取),【阳】贪欲(greed)，妄羡(covetousness)。SA.3.2./I,137.︰lubbhanalakkhaṇo lobho, dussanalakkhaṇo doso, muyhanalakkhaṇo mohoti.(贪欲相，称为贪欲；忿怒相，称为瞋；胡涂相，称为痴。) lobhanīya,【形】被妄想的，令人想要的。lobhamūlaka,【形】有贪欲为其根的。

Loma,【中】(体)毛。lomakūpa,【阳】毛孔。lomahaṭṭha,【形】毛发竖立的。lomahaṃsa,【阳】lomahaṃsana,【中】毛骨悚然。

Lomasa,【形】多毛的，被毛复盖的。lomasapāṇaka,【阳】毛虫。

Lomin (-°) (<loma),【形】有发的(having hair, in cpds. ekantalomi & uddhalomi)。

Lola,【形】贪婪的，反复无常的。lolatā,【阴】渴望，贪欲。

Lolupa,【形】妄羡的，贪婪的。

Loluppa,【中】贪欲。=loluppāyanā & loluppāyitattaṃ ( Dhs 1059, 1136.)。

Loleti (lul+e), 激起，摇动，搅动。

Loha,【中】金属，铜。lohakaṭāha,【阳】铜容器。lohakāra,【阳】铜匠，铜 器制造人。lohakumbhī,【阴】铜锅。lohaguḷa, lohapiṇḍa,【阳】金属块。lohajāla,【中】铜网。lohathālaka,【阳】铜碟子，铜碗。lohapāsāda,【阳】铜殿 (在阿奴罗富罗 (Anuradhapura) 皇宫佛殿的名字，布满铜瓦)。lohabhaṇḍa,【中】铜器。lohamaya,【形】铜制的。lohamāsaka,【阳】铜币。lohasalakā,【阴】铜线，铜针。

Lohita,【中】血。【形】红色的。lohitaka,【形】红色的。lohitakasiṇa﹐红遍。lohitakkha,【形】有红眼睛的。lohitacandana,【中】紫檀(见 Mañjiṭṭhā)(ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati.一切树香中，赤栴檀香为其最上)。lohitapakkhandikā,【阴】赤痢。lohitabhakkha,【形】吸血的。lohitatuppādaka,【阳】使(佛陀)淤血。

Lohitaṅka,【阳】红宝石(ruby)。

Ḷ

ḷīyati is given at Dhtp 361 as a variant of ḍī to fly (see ḍeti), and expld as “ākāsa-gamana.” Similarly at Dhtm 586 as “vehāsa-gamana.”

V

V, 巴利文字母表的罗马化拼音第二十九个辅音字母。发音好像汉语中的 w。

Va, iva 或 eva 被弄短的词形。

Va1 the syllable “va” KhA 109 (with ref. to ending °vā in Bhagavā, which Bdhgh expls as “va-kāraṃ dīghaṃ katvā,” i. e. a lengthening of va)

Va2 (the enclitic, shortened form of iva after long vowel),【叹】(like, like as, as if; only in poet.

Va3 (for eva, after long vowels)。【叹】(even, just (so), only; for sure, certainly.)。

Va4 , 或(is (metrically) shortened form of vā, as found e. g. Dh 195 (yadi va for yadi vā); or in correlation va-va either-or.)。

Vaka,【阳】狼。

Vakula,【阳】牛油果 (Mimusops elengi)，山榄科，常绿乔木，木材非常致密，纹理细腻，颜色红色或粉红色，果实可食用，景观路树。

Vakka,【中】肾。

Vakkala,【中】树皮衣，树皮。vakkalī,【形】穿树皮衣的。

Vakkhati (vadati‘说’的【未】), 他将会说。vakkhāmi, 我将会说。

Vagga,【阳】群，一伙人，(书的)一章。【形】分裂的，争吵的。vaggabandhana,【中】一个团体的形成，(一)伙，协会。vaggagata﹐外道宗派。vaggasārin追随宗派。chabbaggiyā(cha(ḷ)六+vagga群) bhikkhū, 六群比丘(巴利律藏及《本生》等载︰Assaji（阿说迦）、Punabbasu（满宿、弗那跋）、Paṇḍuka、Lohitaka、Mettiya(慈)、Bhummaja(地)。智度论云︰(一、二)难陀(、跋难陀)，三瞿伽梨，四阐陀，五马师，六满宿。))。sattarasavaggiye bhikkhū, 十七群比丘。Vin.Pāci.IV,114︰Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiye bhikkhū bhiṃsāpenti. Te bhiṃsāpiyamānā rodanti. (那时，六群比丘吓唬十七群比丘，他们受到惊吓而哭泣。)

Vaggiya,【形】(在【合】中)一个团体的。

Vaggu,【形】可爱的，愉快的。vagguvada,【形】有悦耳语言的。

Vagguli,【阴】蝙蝠。

Vaṅka,【形】扭曲的，不诚实的。【中】钩，鱼钩。vaṅkaghasta,【形】吞了钩的。vaṅkatā,【阴】弯曲。

Vaṅkaka, 翻觔斗。

Vaṅga,【阳】拔沙(今在孟加拉国国Bangladesh)。

vac(梵vac)﹐【字根I.】说(to say)。cp.(梵vad)说(speak)。avoca,他那时说。avoca(avaca),你那时说。avocaṃ,我那时说。avocuṃ,他们那时说。avocuttha(avacuttha),你们那时说。avocumha(avocumhā),我们那时说。

vac﹐【字根VII.】使阅读(to cause to read)。

Vaca1,【阳】【中】(mano-group), 语，话。

Vaca2,【中】菖蒲。

Vacattha,【中】白菖蒲。

Vacana,【中】说话，语，字，叙述，术语，表达。vacanakara,【形】服从的。vacanakkhama,【形】乐意做他人的吩咐的。vacanattha,【阳】字的意谓。vacananīya,【形】适合被讲的，适合被劝告的。vacanapatha,【阳】叙述的方法。ekavacana﹐单数。dvivacana﹐双数(梵文)。bahuvacana(梵vahuvacana)﹐复数。「五种语。一应时语。二应理语。三应量语。四寂静语。…云何应时语？谓非纷扰，或遽寻思，或不乐闻，或不安住正威仪时，而有所说。又应先序初时所作，然后赞励正起言说，又应待他语论终已方起言说，如是等类一切，当知名应时语。云何应理语？谓依四道理，能引义利称实而语，名应理语。云何应量语？谓文句周圆，齐尔所语决有所须，但说尔所不增不减，非说杂乱无义文辞，如是等类名应量语。云何寂静语？谓言不高疏，亦不喧动，身无奋发，口不咆勃而有所说，名寂静语。云何正直语？谓言无诡诈，不因虚构而有所说，离谄曲故，发言纯质，如是当知名正直语。」(《瑜》T30.855.3)

Vacasa, -vacasa (the adj. form of vaco=vacas) ,【形】讲话的(having speech, speaking)。saddheyyavacasā, 说话值得信赖的(of credible speech, trustworthy)。Pārā.III,189︰Saddheyyavacasā nāma āgataphalā abhisametāvinī viññātasāsanā.(说话值得信赖︰已证果，彻底地了解法，理解教法。)

Vacā,【阴】菖蒲(sweet flag plant﹐多年生草本植物 (Acorus calamus)，生在水边，有淡红色根茎，叶子形状像剑，肉穗花序。根茎可做香料，做健胃剂，外用可治牙痛、齿龈出血)，鸢尾根(orris root﹐见 Golomī)。

Vacī,【阴】讲话，字。vacīkamma,【中】口业(口说的行动)。vacīgutta,【形】控制讲话的。vacīduccarita,【中】话讲的不恰当。vacīparama,【形】只擅长于讲话而不擅长于行动的人(光说不练者)。vacībheda,【阳】说话。vacīviññatti,【阴】语表(见《清净道论》Vism.448)。vacīsaṅkhāra,【阳】语行(见《清净道论》 Vism.531)。vacīsamācāra,【阳】言谈的好行为。vacīsucarita,【中】言谈的善行。

Vacīsaṅkhāra﹐【阳】语行。“vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.”(先有寻、伺，后发语，故寻、伺为口行。)(M.44./I,301.)

Vacībhedasamuṭṭhāpaka﹐【形】产生说话的。

Vacca,【中】排泄物，粪便，(家畜的)粪。vaccakuṭī,【阴】厕所(privy)，茅房(lavatory)。vaccakūpa,【阳】茅坑(厕所里的粪坑)。vaccamagga,【阳】肛门。vaccasodhaka,【阳】清理厕所工人。

Vaccha,【阳】小牛，小动物。vacchaka,【阳】小公牛，小牛犊。vacchagiddhinī,【阴】渴望有犊子的母牛。vacchatara,【阳】大牛犊，古译：特犊。vacchatari﹐小母牛，牸犊。

Vacchara,【中】年。

Vacchala,【形】亲爱的，挚爱的。

vaj﹐【字根I.】去、走(to go)。cp.(梵vaj)强壮(be strong)。

Vaja(Vedic vraja: see vajati),【阳】牛棚，牛栏(a cattle-fold, cow-pen)。Giribbaja, 放牧之地(a (cattle or sheep) run on the mountain J.III,479; as Npl. at Sn.408.)。

Vajati (vaj+a), 去，着手进行。【过】vaji。【现分】vajamāna。

Vajira,【中】钻石(台语：旋石suan7 cioh8)，雷电。vajirapāṇi, vajirahattha,【阳】手持钻石令牌的，即：帝释 (Sakka)。vajira-pāṇī yakkho﹐密迹力士，又作密迹金刚，秘密主，为夜叉神之总名。彼常手持金刚杵以保护佛陀。

vajj﹐【字根VII.】避免(to avoid)。

Vajja1(grd. of vajjati, cp. Sk. varjya),【中】罪，过失(a fault, sin)。【形】应该被避免的(that which should be avoided)，应该被告诉的。peyya-vajja, 爱言，随顺众生根性，善言慰谕，令受道住真理。vajjadassin, 看见过失(finding fault)。anavajja & sāvajja, the relation of which to vajja is doubtful, see avajja.。Pakativajjato, 自性罪。《分别论》(Vbh.247.)︰“Aṇumattesu vajjesu bhayadassāvī”ti tattha katame aṇumattā vajjā? Yāni tāni vajjāni appamattakāni oramattakāni lahusāni lahusammatāni saṃyamakaraṇīyāni saṃvarakaraṇīyāni cittuppādakaraṇīyāni manasikārapaṭibaddhāni–ime vuccanti “aṇumattā vajjā”. Iti imesu aṇumattesu vajjesu vajjadassāvī ca hoti bhayadassāvī ca ādīnavadassāvī ca nissaraṇadassāvī ca. Tena vuccati “aṇumattesu vajjesu bhayadassāvī”ti. (「于小量罪生怖畏」在此，什么是罪呢？于小量罪生怖畏，是小量、些许、轻、轻量，可作制止、可作防护、可运作心生起、可被作意所伏，这些是说小量之罪。如此于小量之罪，或见罪，或见畏，或见过失，或见离脱，依是说于小量之罪而见畏，于此说「于小量罪生怖畏」。)

Vajja2 (cp. Sk. vādya, grd. of vad) 【中】【形】1.应被说(to be said)。saccavajja(=sacca-vacana)﹐真理的语言。See also mosa-vajja. 2.应被发声(to be sounded, i. e. musical instrument (vajjabheri))。

Vajja, vajjā, vajjuṃ﹐pot. of vad, see vadati(说，讲)。

Vajjana,【中】避免，躲开。

Vajjita﹐[vajjeti避免] 的【过分】已避免。

Vajjati1 (vṛj, Vedic vṛṇakti & varjati to turn)to turn etc.; only as Pass. form vajjati [in form=Ved. vṛjyate] to be avoided, to be excluded from (Abl.) (°itabba, in pop. etym. of Vajjī).Caus. vajjeti (*varjayati) to avoid, to abstain from, renounce.

Vajjati2(Pass of vad), 已说(see vadati)。

Vajjana (nt.) [fr. vajjati] avoidance, shunning.

Vajjanīya(<vajjati1),【形】适合被避免的，适合被避开的。 (to be avoided, to be shunned; improper)。

Vajjī,【阳】跋耆 (Vajji) 氏族的男人。

Vajjeti (vajj避免+e), 避免。【过】vajjesi。【义】vajjetabba。【独】vajjetvā。【不】vajjetuṃ。pāpamittā vajjetabbā﹐避恶友。

Vajjha(grd.of vadhati),【形】被杀的，被处罚的(to be killed, slaughtered or executed; object of execution; meriting death)。vajjhappatta,【形】被宣告有罪的。vajjhaghāta﹐刽子手。vajjhapaṭaha–bheri,【阴】死刑鼓。vajjha,【反】。

vañc﹐【字根VII.】欺骗(to cheat)。cp.(梵vañc)弯曲地移动(move crookedly)。

Vañcaka(<vañcana),【阳】欺骗(deceiving)，骗子(a cheat)。vañcana,【中】vañcanā,【阴】欺骗，诡计。

Vañcanika(<vañcana)﹐【形】欺骗的(deceiving)。【阳】骗子(a cheat)。

Vañceti (vañc欺骗+e), 欺骗，行骗。【过】vañesi。【过分】vañcita。【现分】vañcenta。【独】vañcetvā。

Vañjha,【形】不育的。vañjhā,【阴】不育的女人。

Vaṭa (vaṭarukkha),【阳】印度榕树(见 Nigrodha)。

Vaṭaṃsaka,【阳】花冠。

Vaṭuma,【中】道路，路径。

Vaṭṭa,【形】圆形的，圆的。【中】圆周，轮回，布施的开支，布施的供应品，回转。

Vaṭṭakā, Vaṭṭapotakā,【阴】鹌鹑(quail)。无尾鹌鹑(ian1-thun5)。

Vaṭṭati (vaṭṭ +a), 理应，被纠正，被适合，回转，折合，不在此限。Kiṃ laddhuṃ vaṭṭatīti?(折合赚多少？)

Vaṭṭana,【中】回转。

Vaṭṭi, vaṭṭikā,【阴】灯芯(wick)，卷形物，水等的涌出，边缘，边。

Vaṭṭula,【形】圆形的。

Vaṭṭeti (vaṭṭ +e), 转，挪，制灯芯，卷起来，制成圆形。【过】vaṭṭesi。【过分】vaṭṭita。【独】vaṭṭetvā。

Vaṭṭha,【过分】已被雨淋湿。

Vaṭhara,【形】庞大的，肥的。

Vaḍḍha, vaḍḍhaka,【形】增大的，增加的。vaḍḍhana,【中】生长，增加，扩大。vaḍḍhanaka,【形】增加的，任职的，服役的。

Vaḍḍhakī,【阳】木匠(carpenter)。

Vaḍḍhati (vaḍḍh+a), 生长，兴隆，种植。【过】vaḍḍhi。【过分】vaḍḍhita。【现分】vaḍḍhanta, vaḍḍhamāna。【独】vaḍḍhitvā。

Vaḍḍhi,【阴】增加，生长，利润，福利，利息。

Vaḍḍheti (vaḍḍh +e), 增加，培养，养育，教育，准备好(食物)，任职，开动。【过】vaḍḍhesi。【过分】vaḍḍhita。【现分】vaḍḍhenta。【独】vaḍḍhetvā。

Vaṇa,【中】伤口，痛处。vaṇacolaka,【中】纱布。vaṇapaṭikamma,【中】创伤的治愈。vaṇabandhana,【中】伤口的绷带。vaṇamukha﹐【中】疮口。九个疮口(nava vaṇamukhāni)，两眼、两耳、两鼻孔、口、大小便道。

Vaṇijjā,【阴】贸易，交易，买卖(台语：生意sing1li2)。Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā– Imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti.(买卖武器，买卖人口(satta已执著者)，买卖肉，贩卖醉品，买卖毒。诸比丘！此等五买卖不应被优婆塞作。)( A.5.177./III,208.) Satthavaṇijjāti āvudhabhaṇḍaṃ kāretvā tassa vikkayo.(买卖武器：他制作武器之后，售卖。) Sattavaṇijjāti manussavikkayo.(买卖人口：(买卖人) Maṃsavaṇijjāti sūkaramigādayo posetvā tesaṃ vikkayo.(买卖肉：据有猪、野兽(等)，饲养之后，他售卖。) Majjavaṇijjāti yaṃkiñci majjaṃ kāretvā tassa vikkayo. (买卖酒：他制作任何酒之后，售卖) Visavaṇijjāti visaṃ kāretvā tassa vikkayo.(买卖毒：他制作毒之后，售卖) Iti sabbampi imaṃ vaṇijjaṃ neva attanā kātuṃ, na pare samādapetvā kāretuṃ vaṭṭati. (如此一切买卖，非自己制作，非教唆他人制作的话，则不在此限。)

Vaṇita,【过分】已受伤。

Vaṇippatha,【阳】正在进行贸易的国家。

Vaṇibbaka,【阳】贫民。

Vaṇeti(Caus. of van (see etym. under vana2), cp. vaṇi (vani). It may be derived directly fr. vṛ, vṛṇāti=P. vuṇāti, as shown by vaṇimhase. A DeNom. fr. vani is vanīyati)希望，请求(to wish, desire, ask, beg J.V.27 (spelt vaṇṇeti; C. expls as vāreti icchati); pres. med. 1st pl. vaṇimhase (=Sk. vṛṇīmahe) J.II.137 (=icchāma C.). As vanayati at KhA 111 (vanayatī ti vanaṃ).

Vaṇṭa, vaṇṭaka(Epic Sk. vṛnta),【中】茎(a stalk)。vaṇṭika,【形】有茎的。vaṇṭachinna, 把茎切除(with its stalk cut)。avaṇṭa, 女人胸部(of thana, the breast of a woman), 不在茎上(not on a stalk (i. e. well-formed, plump) J.V.155. )。

vaṇṇ﹐【字根VII.】称赞(to praise)。

vaṇṇ﹐【字根VII.】描述(to describe)。

Vaṇṇa,【阳】颜色，外表，肤色，种类，印度的世袭阶级，音色，特质。vaṇṇaka,【中】染料(paint, rouge)。vaṇṇakasiṇa,【中】(修禅用的)颜色器具。vaṇṇada, vaṇṇadada,【形】给颜色的，给美丽的。vaṇṇadhātu,【阴】外表的情况，颜色。vaṇṇapokkharatā,【阴】肤色的美丽。Vaṇṇarūpa(varṇarūpa),【中】显色(青、黄、赤、白、影、光、明、暗、云、烟、尘、雾)。vaṇṇavantu,【形】富有色彩的。vaṇṇavādī,【阳】谈论个人的德行。vaṇṇasampanna,【形】赋有美丽的，赋有颜色的。cattāro vaṇṇā, 四种姓(印度社会制度上之四大种姓阶级)。

Vaṇṇadāsī,【阴】妓女。

Vaṇṇā,【阴】解释，注释，称赞。

Vaṇṇīya,【形】适合被注释或称赞的。

Vaṇṇita, (vaṇṇeti 的【过分】)已称赞。vaṇṇitova suvaṇṇito﹐赞美有加(vaṇṇito’va = vaṇṇito eva; vaṇṇito, pp. m.Nom. sg.「被赞美」修饰上句之paṇḍito (为其动词) // su-vaṇṇito, 很赞美。su- 加强语气)。

Vaṇṇī,【形】(在【合】中) 有…的外表。

Vaṇṇu,【阴】沙。vaṇṇupatha,【阳】荒沙地。

Vaṇṇeti (vaṇṇ+e)(denom. fr. vaṇṇa), 1.描述，解说，评论(to describe, explain, comment on)。2.称赞，颂扬(to praise, applaud, extol)。【过】vaṇṇesi。【过分】vaṇṇita。【现分】vaṇṇenta。【义】vaṇṇetabba。【独】vaṇṇetvā。

-vat﹐【结尾】。1.‘具有’ 之意。bhagavat 世尊(有幸福者)。2.过去主动分词，sutavat曾闻(已闻的)。

Vata,【无】的确地，确定地，真正地，真是的，唉。

Vata,【中】宗教义务，禁戒，誓约。vatapada,【中】誓约。vatavantu,【形】守戒的人。vatasamādāna,【中】持戒。S.11.11.：satta vatapadāni((帝释天王的)七道德)：S.11.11.：satta vatapadāni(七誓约)：1Yāvajīvaṃ mātāpettibharo assaṃ, 2yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ, 3yāvajīvaṃ saṇhavāco assaṃ, 4yāvajīvaṃ apisuṇavāco assaṃ, 5yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato, 6yāvajīvaṃ saccavāco assaṃ, 7yāvajīvaṃ akkodhano assaṃ–sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyan”ti.(1.愿终生孝养父母。2.愿终生礼敬长辈。3.愿终生语柔和。4.愿终生不诽谤。5.愿终生守住离悭垢；(1)开放施，(2)舒手施，(3)乐弃舍，(4)有求必应，(5)乐分配施。(6)愿终生说真实语。(7)愿终生不生气，若生气则速制伏。)

Vati, vatikā,【阴】围墙，栅栏。

Vatika,【形】(在【合】中) 有…的习惯，像…的行为。

vat﹐【字根I.】使转动(turn)。

vatt1﹐【字根I.】适宜(to be fit)，滚(to roll)。

vatt2﹐【字根I.】存在(to exist)，举止向于(to behave towards)。

Vatta,【中】责任，服务，职责，行仪。vattapaṭivatta,【中】各种的责任。vattasampanna,【形】忠实的。na-vattabba, 不可说(not to be classified，即不可分类成过去、现在或未来法。)。vattakkhandhakaṃ(职责篇) (Vin.Cv.II,207~235；Sp.Cv.VI,1280~6)︰1.āgantukavattakathā(客住者的职责) (Sp.Cv.VI,1280.)，2.āvāsikavattakathā(原住者(旧住者)的职责) (Sp.Cv.VI,1282.)，3.gamikavattakathā(远行者的职责) (Sp.Cv.VI,1285.)，4.anumodanavattakathā(随喜的职责) (Sp.Cv.VI,1283.)，5.bhattaggavattakathā(食堂的职责) (Sp.Cv.VI,1283.)，6.piṇḍacārikavattakathā(乞食者的职责) (Sp.Cv.VI,1285.)，7.āraññikavattakathā(林野住者的职责) (Sp.Cv.VI,1285.)，8.senāsanavattakathā(坐卧处的职责) (Sp.Cv.VI,1285.)，9.jantāgharavattādikathā(浴室的职责) (Sp.Cv.VI,1286.)。10.vaccakuṭivatta (厕所的职责)，11.upajjhāyavatta(对戒师的职责)，12. saddhivihārikavatta(对弟子的职责) (Cv.II,227.)，13. ācariyavatta(对老师的职责)，14.antevāsikavatta(对学生的职责) (Cv.II,231.)。

Vattaka, vattetu,【阳】运用，保持。

Vattati, Vaṭṭati,(vat(梵 vṛt)使转动+a；Vedic vartate), 存在，发生，产生，继续。【过】vatti。【独】vattitvā。【现分】vattanta, vattamāna。【不】vattituṃ。【义】vattabba(vatthabba at Vin.II,8), vattitabbaṃ。

Vattana,【中】vattanā,【阴】操行。

Vattanī,【阴】道路，路径。

Vattabba (= vaditabba),【义】适合被说。vattabbataṃ, 适合被说性。

Vattamāna,【形】已存在的。【阳】现在的时期。vattamānā,【阴】〔语法〕 现在时态。vattamānaka,【形】已存在的，继续的。

Vattikā,【阴】皮带，灯芯。

Vattitabba,【义】应该继续，应该实行，应该观察。

Vattī,【形】(在【合】中) 持续者，实行者，使继续者。

Vattu,【阳】说者，讲者，说话的人。

Vattuṃ, (vadati 的【不】)。

Vatteti (vattati 的【使】), 使继续，使进行。【过】vattesi。【过分】vattita。【现分】vattenta。【独】vattetvā,【义】vattetabba。【不】vattetuṃ。

Vattha,【中】布料，衣服。vatthaguyha,【中】被衣藏着的，即：阴部。vatthantara,【中】布料的种类。vatthayuga,【中】一对衣服。

Vatthi (梵vasti),【阳】【阴】膀胱。vatthikamma,【中】灌肠。vatthikosa,(包封男性的器官)包皮(古译：阴藏膜)。peḷassa vatthino, 膀胱(peḷā f. 容器)。

Vatthu(<vas),【中】位置，田地，小块土地，物体，事物，故事，依处(阿毘达摩用语)。vatthuka,【形】(在【合】中) 有其地在，被发现在。vatthukata,【形】以…为基础的，彻底地熟练的。vatthukāma﹐事欲。vatthugāthā,【阴】介绍的偈。vatthudevatā,【阴】地神，地基主(the gods protecting the grounds, field-gods, house-gods)。vatthuvijjā,【阴】(建筑)地点的科学，堪舆学(即：风水学。he science of (building-) sites, the art of determining a suitable (i. e. lucky) site for a house)。vatthuvisadakiriyā,【阴】原则的清洁。Vibhv.p.103.：Vasanti etesu cittacetasikā tannissayattāti vatthūni.(这些心、心所住在那依靠处，为‘依处’。)

Vatvā, (vadati‘说’的【独】), 告诉了，说了。

Vadaññū,【形】不拘泥的，慷慨的，听取恳求道德。vadaññutā,【阴】宽大，磊落。

Vadati (vad说+a), 说，讲。【过】vadi。【过分】vutta。【现分】vadanta, vadamāna。【义】vattabba。【独】vatvā, vaditvā。【不】vattuṃ。vuttanayena﹐依已说过的原理。sammā vadamāno﹐正说。N’eso n’atthīti vadāmi,我不说：它不存在。

Vadana,【中】脸，演讲，说话语。

Vadāpana,【中】使人说。

Vadapeti (vadati 的【使】), 使人说。【过】vadapesi。【过分】vadapita。【独】vadapetvā。

Vadeti (vad +e), 说。

Vaddalika,【阴】雨云朵的堆积。

Vaddha,【形】老的，庄严的。vaddhatara,【形】年长者，资深者。bhikkhū vuḍḍhatarā, 诸较年长的比丘。参考 Vuddha。

Vaddhana, 参考 vaḍḍhana。

Vaddhāpacāyana,【中】向年长者尊敬。

vadh﹐【字根I.】拷问(to torture)。

Vadha,【阳】处罚，杀害，死刑。vadhaka,【阳】刽子手，施行处罚的人。vadhabandha﹐囚禁。

Vadhita, (vadheti 的【过分】)已杀，已欺负，已伤害。

Vadhukā,【阴】少妻，媳妇。

Vadhū,【阴】女人。

Vadhaka(fr. vadh),【阳】杀，谋杀，谋杀者(slaying, killing; murderous; a murderer)。vadhakacitta, 杀心。vadhakacetanā, 杀意(murderous intention)。【阴】vadhikā。

Vadhati (Vedic vadh; the root is given at Dhtp 169 in meaning of “hiṃsā”), 打，处罚，杀(to strike, punish; kill, slaughter, slay; imper. 2nd pl. vadhetha Vism.314; ger. vadhitvā M.I,159; D.I,98; J.I.12; IV.67; SnA 257 (hiṃsitvā+); fut. vadhissati Mhvs 25, 62; aor. vadhi J.I.18 (cp. ud-abbadhi); cond. 1st sg. vadhissaṃ Miln.221. — grd. vajjha: see a°. — Caus. vadheti J.I.168; Miln.109. pp. vadhita.

Vadhita [pp. of vadheti] smitten Th.1, 783=M.II,73 (=vyathita).

Vadhukā (fr. vadhū),【阴】媳妇(a daughter-in-law, a young wife)。

Vadhū (Ved. Vadhū),【阴】媳妇(a daughter-in-law)。

Vadheti (vadh拷问+e), 【使】杀，欺负，伤害。【过】vadhesi。【现分】vadhenta。【独】vadhitvā。

van﹐【字根VI.】请求(to beg)。

Vana,【中】树木，森林。vanakammika,【阳】林业工人。vanagahana,【中】丛林繁茂处。vanagumba,【阳】树丛。vanacara, vanacaraka, vanacārī,【形】林务官，森林人。vanadevatā,【阴】森林神。vanappati, vanaspati,【阳】大无花果树〔直译：林王〕(见 Pāṭalī)。vanapattha,【中】在森林中的偏僻地方。vanavāsin,【形】林居的。vanasaṇḍa,【阳】丛林繁茂处。

Vanati, Vanute, Vanoti (van; 梵vanoti & vanute)渴望，希望。

Vanatha,【阳】渴望，欲望。

Vanabhaṅga﹐【阳】啼泣。

Vanika,【形】(在【合】中)森林的。

Vanta (vamati 的【过分】), 已呕吐，已弃绝。vantakasāva,【形】放下所有过失的人。vantamala,【形】已呕吐秽物的。sabbāvantehi pādatalehi, 于脚掌完全放下。

vand(梵vand)﹐【字根I.】弯腰、鞠躬(to bow down)。

Vandaka,【形】顶礼的人，尊敬的人。

Vandati (vand弯腰+a), 行礼，表示敬意，尊敬，崇拜，顶礼。【过】vandi。【过分】vandita。【现分】vandanta, vandamāna。【义】vanditabba。【独】vanditvā, vandiya。

Vandana(fr. vand, cp. Vedic vandana),【中】Vandanā,【阴】敬礼，敬意，顶礼(salutation, respect, paying homage; veneration, adoration)。音译：伴谈、和南。义林章四本曰：「若云伴谈，或云伴题，此云稽首，亦云礼拜，讹名和南。」西域记二曰：「致敬之式，其仪九等：一发言慰问，二俯首示敬，三举手高揖，四合掌平拱，五屈膝，六长跪，七手膝踞地，八五轮俱屈，九五体投地。」cf. ：Namakkāra (梵Namaskāra那谟悉羯罗)，礼拜。Vin.(Pari.V,206.；CS:p.358)︰Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ekaṃsaṃ uttarāsaṅgaṃ karitvā, añjaliṃ paggahetvā ubhohi pāṇitalehi pādāni parisambāhantena, pemañca gāravañca upaṭṭhāpetvā pādā vanditabbā.(较年轻的比丘，优婆离！顶礼诸较年长的比丘时，应外衣偏袒一肩，合掌，以两掌完全触摸双足，应释出爱心及恭敬心而顶礼。)

Vandāpana,【中】令人尊崇。

Vandāpeti, (vandati 的【使】)。【过】vandāpesi。【过分】vandāpita。【独】vandāpetvā。

vap(梵vap)﹐【字根I.】播种、掖(to sow)。

Vapati (vap播种+a), 播种，掖种，剃。【过】vapi。【过分】vapita, vutta。【现分】vapanta。【独】vapitvā。

Vapana,【中】播种。

Vapu,【中】身体。

Vappa,【阳】播种，瓦巴月(月名，十月至十一月，农历9月16至10月15)。vappakāla,【阳】播种时节。vappamaṅgala,【中】耕种节日。

vam(梵vam)﹐【字根I.】吐出(to vomit)。

Vamati (vam吐出+a), 吐出，喷出，放出。【过】vami。【过分】vanta, vamita。【独】vamitvā。

Vamathu,【阳】vamana,【中】呕吐，排出的食物，呕吐药。

Vambhana,【中】vambhanā,【阴】藐视，轻视。

Vambhī,【阳】以轻视对待的人。

Vambheti (vambh+e), 轻视，不尊敬。【过】vambhesi。【过分】vambhita。【现分】vambhenta。【独】vambhetvā。

Vamma,【中】甲胄。vammī,【阳】穿用的甲胄。

Vammika,【阳】蚁丘、蚁冢、蚁垤(ㄉㄧㄝˊ)、音译︰拔弥、婆蜜(ant-hill，蚁丘是突出于地表的蚂蚁都市，里面住满了蚂蚁与其幼期个体。蚁丘最常见于气温与湿度皆极端的栖息地，而建造蚁丘的蚂蚁种类，往往也是最擅长进行气候调节的蚂蚁。

Vammita, (Vammeti的【过分】) 穿上甲胄。

Vammeti (vam+e), 穿上甲胄。【过】vammesi。【独】vammetvā。

Vaya(sk.vayas),【阳】【中】(mano-group)衰老，损失，衰退，开支。vayakaraṇa,【中】开支。vayakalyāṇa,【中】年轻的魅力。vayaṭṭha,【形】成熟的。vayappatta,【形】成年的，适合结婚的。

Vayassa,ada【阳】朋友。

Vayovuddha,【形】年老的。

Vayohara,【形】夺取生命的。

Vayha,【中】交通工具，抬轿，垃圾。Vayhā,【阴】(grd. formation fr. vah; cp. Sk. vahya (nt.)] a vehicle, portable bed, litter)。

var﹐【字根I.】遮盖(to cover)。【字根VII.】选择(to choose)。希望(to wish)。

Vara1(<(var)vṛ, 希望；Vedic vara),【形】优良的、优质的、贵族的(excellent, splendid, best, noble)。【阳】恩惠，好意，优者(=佛陀)。varaṅganā,【阴】高贵的淑女。varada,【形】布施优良供品的人(施优者)。varadāna,【中】恩惠或特权的允许。varapañña(=agga-pañña),【形】有优良知识的(supreme wisdom)。varabhatta, 【中】上好食物(excellent food；【反】lāmakavara)。varalakkhaṇa,【中】优良的相(在身体上)。dhammavara, 【阳】优质的法(the best norm)。 nagaravara, 【阳】高贵的城市(the noble city)。Naravara,【阳】人中优者(=佛陀)。ratanavara, 【阳】贵重的宝物(the best of gems)。rājavara, 【阳】著名的国王(famous king)。

Vara2(<vṛ,希望),【阳】【中】希望(wish)，恩惠(boon, favour)。varaṃ dadāti,施恩惠( to grant a wish or a boon)。varaṃ yācati,请求施恩惠( to ask a favour)。

Varaṇa,【阳】一种树 (Crataeva roxburghii)。

Varatta, 【中】。Varattā(cp. Vedic varatrā),【阴】皮带，绳(a strap, thong, strip of leather)。

Varāka,【形】可怜的，悲惨的人。

Varārohā,【阴】贵族的女人。

Varāha,【阳】猪，公猪。varāhī,【阴】母猪。

Valañja,【中】(在【合】中) 1.车辙(track)，线条(line)，痕迹(trace, in padavalañja track, footprint)。2.被隐秘的(that which is spent or secreted)。3.valañjana,【中】凭借，使用，当作，用减轻身体。valañjanaka,【形】适合被用或花费的。valañjaṃ muñcati, 释放自己(to ease oneself)。【反】avalañja, 无用的(useless, superfluous)。

Valañjiyamāna,【形】使用过的。

Valañjeti (valaj +e), 追踪，沿路走，使用，花费，求助。【过】valañjesi。【过分】valañjjita。【现分】valañjenta。【独】valañjetvā。【义】valañjetabba。

Valaya,【中】脚镯(bangle)，手镯(bracelet)，环(loop)。valayākāra,【形】圆形的。

Valāhaka,【阳】雨云(rain cloud)。

Vali,【阴】折层，皱纹。valika,【形】有折层的。

Valita,【过分】已起皱。

Valittaca,【形】皮皱，皮肤皱巴巴的。valittacata, 皮皱状。

Valira,【形】斜眼的。

Valīmukha,【阳】猴子，多皱纹的脸。

Vallakī,【阴】印度琵琶。

Vallabha,【形】喜欢的事物。vallabhatta,【中】中意的情况。

Vallarī,【阴】串，群。

Valli,【阴】蔓草。vallihāraka,【阳】收集蔓草者。

Vallibha,【阳】南瓜(pumpkin﹐见 Tipusa)。

Vallūra,【中】肉干。

Vavakassati(vi+ava下+<kṛṣ(拉)的【使】),【形】远离的、引离的。(vapakāsituṃ：read vavakāsituṃ or vavakassituṃ)。【过分】vavakaṭṭha。

Vavatthapeti (vi+ava下+ṭhā站+āpe), 安顿，定义，固定，指定。【过】vavatthapesi。【过分】vavatthāpita。【独】vavatthapetvā。

Vavatthāpana,【中】定义，决心。

Vavattheti (vi+ava下+ṭhā+e), 分析，定义。【过】vavatthesi。【过分】vavatthita。【独】vavatthetvā。

vas(梵vas)﹐【字根I.】居住(to dwell)。

vas﹐【字根VII.】遮盖(to cover)，穿(to dress)。

Vasa,【阳】【中】影响力，权威，控制。vasaga, vasaṅgata,【形】在他人的权威之下。vasavattaka, vasavattī,【形】使用权威的，支配。vasavattana,【中】控制，权威。vasānuga, vasānuvattī,【形】服从的。vasamanvagū﹐随控制(anvagū：(anugacchati之第三人称、复数、过去式)跟随)。

Vasati1 (vas1住+a), 穿(clothe. pp. vuttha1. Caus. vāseti: see ni°. See also vāsana1 & vāsana1. )。

Vasati2 (vas2住+a), 居住，停留(to live, dwell, stay, abide; to spend time)。【过】vasi。【过分】vuttha, vusita。【现分】vasanta, vasamāna。【独】vasitvā。【义】vasitabba。【叹】vasatha。Pot. Vaseyya & vase. — aor. vasi (vasī vasi). — ger. vasitvā; grd. vasitabba & vatthabba ; inf. vatthuṃ & vasituṃ. Fut. vasissati [=Sk. vasiṣyati]; and (older) vacchati [=Sk. vatsyati; 1st sg. vacchāmi; & vacchaṃ. — Pass. vussati [Sk. uṣyate]. — pp. vasita, vusita [=vi+uṣita], vuttha [perhaps=vi+uṣṭa], q. v. — Caus. I. vāseti to cause to live, stay or dwell; to make live; to preserve (opp. nāseti at S.IV,248) (inf. vāsetuṃ); see also vāseti2. — Caus. II. vasāpeti (cp. adhivāsāpeti) to make live or spend, to cause to dwell, to detain J.I.290; II.27; PvA.20 (vassaṃ). — pp. vāsita

Vasati3 (fr. vas2, cp. Vedic vasati), 【阴】居住，停留(a dwelling, abode, residence J.VI.292 (rāja°=rāja-paricariyā C.); Miln.372 (rājavasatiṃ vase); Dāvs IV.27 (saka°).

Vasana,【中】住处，生活，衣服。vasanaka,【形】居住在…处的。vasanaṭṭhāna,【中】住宅。

Vasanta (Vasantakāla),【阳】春天。

Vasala(Vedic vṛṣala, Dimin. of vṛṣan, lit. “little man”),【阳】被驱逐的人，出生低贱的人(an outcaste; a low person, wretch)。【形】低贱的(vile, foul)。【阴】vasalī女贱民(outcaste, wretched woman)。低贱行为(vasalādhama=vasaladhamma (vile conduct)。vasalavāda, 低贱的语言(foul talk)。vasalasutta贱民经(the suttanta on outcasts)。

Vasalaka [vasala+ka in more disparaging sense] 贱民(=vasala)。

Vasā1 (Vedic vaśā; cp. vāśitā),【阴】成牛(a cow (neither in calf nor giving suck))。

Vasā2,【阴】脂肪，油脂(fat, tallow, grease)。

Vasāpeti (vasati 的【使】), 使活，使居住，扣留。【过】vasāpesi。【过分】vasāpita。【独】vasāpetvā。

Vasitā,【阴】掌握，聪明。五自在：1.入定自在(samāpajjanavasitā)能够迅速地证入各种禅那的能力(一弹指或十弹指的时间，有些禅修中心以五分钟为计)。2.决意自在(adhiṭṭhānavasitā住定自在)能够迅速地住在定中。3.出定自在(vuṭṭhānavasitā)是能够迅速地从禅定中出来的能力。4.省察自在(paccavekkhaṇāvasitā)是能够在出定之后省察(观察心(脏)中的禅支)刚才所证入的禅那的能力。5.转向自在(āvajjana-vasitā)是能够迅速地以意门转向心(manodvārāvajjanena)转向似相，而似相就能够迅速地生起。

-vasena, 住于，处于，处置。

Vasituṃ,【不】居住。

Vasin(<vasa), 【形】有权力的，操纵的，自在的(having power (over), mastering, esp. one’s senses; a master (over) )。(=ciṇṇavasitattā vasī)。Vism 154.(五自在)。vasīkata,【形】受制于…的，在个人权力之下的。vasībhāva,【阳】掌握。vasībhūta,【形】已成为主人的。

Vasippatta,【形】已经掌握得好的人。

Vasu,【中】财富。vasudhā, vasundharā, vasumatī，【阴】大地。

vass﹐【字根I.】下雨(to rain)。

Vassa(梵varṣa<vṛiṣ年､雨),【阳】1.年。2.雨，雨季(五月十六至九月十五)。vassakāla,【阳】雨季。vassagga,【中】最多戒腊。vassāvāsa﹐雨安居，夏安居。deve vassante﹐于天降雨时。antovassaṃ﹐雨安居期间。

Vassati1(vass下雨+a), 下雨(to shower, pour(down))。【过】vassi。【过分】vassita, (在下雨的情况) vuṭṭha。【现分】vassanta。【独】vassitvā。vassam vuṭṭho﹐受夏坐。vassatu, imper.; vassi, aor.);(devo vassanto Nom. sg.). Caus. II. vassāpeti to cause to rain J V.201 (Sakko devaṃ v. let the sky shed rain). — pp. vaṭṭa, vaṭṭha, vuṭṭha. Another pp. of the Caus. *vasseti is vassita.

Vassati2(梵vāś, to bellow吼叫), 叫、吼叫(to utter a cry (of animals), to bellow, bark, to bleat, to crow etc. S II.230; J I.436 (of a cock)); (ppr. vassamāna= vāsamāna C.). pp. vassita2.

Vassana1,【中】下雨(日语：雨垂れ,amadare)，(鸟、兽等)叫，啼，嗥，鸣。

Vassana2 (fr. vassati2),【中】(羊,小牛等)咩咩叫、抱怨(bleating)。【中】avassana (J IV.251.)。

Vassāna,【阳】雨季。

Vassāpanaka,【形】使下雨的。

Vassāpeti (vassati 的【使】), 使下雨。【过】vassāpesi。【过分】vassāpita。【独】vassāpetvā。

Vassika,【形】雨季的。(在【合】中) …岁。vassikasāṭikā,【阴】比丘在雨季用的雨衣。

Vassikā(=vassika【中】=vassikī；梵vārṣikā),【阴】茉莉花(= sumanā；i.e.Jasminum Sambac；great-flowered jasmine﹐见 Mallikā)。vassika(vassikī)【中】茉莉，婆师华，夏生花。ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati.(一切华香中，茉莉花香为其最上。)

Vassita (vassati 的【过分】), 已弄湿。【中】(鸟、兽等的)叫，啼，嗥，鸣。

vah(梵vah)﹐【字根I.】获得(to bear away)，带(carry)。

Vaha, vaha-, -vaha, (fr. vah带) 1.带，带来(bringing, carrying, leading(vāri° river=mahānadī); S I.103; PvA 13 (anattha°). Doubtful in hetu-vahe, better with v. l. °vaco, expld by sakāraṇa-vacana)。Acc. vahaṃ。2.流(a current (Gangā°); V.388 (mahā°)。Cp. vāha.

Vahati (vah带+a), 1.负担，携带(to carry, bear, transport)。2.着手，做自己的工作(to proceed, to do one’s work)。3.工作(to work, to be able, to have power)。【过】vahi。【过分】vahita。【现分】vahanta﹐vuyhamāna, vāhiyamāna(in med. pass. sense)。【独】vahitvā。【义】vahitabba。imper. vaha; inf. vahituṃ; pass. vuyhati (Sk. uhyate) to be carried (along); pass. also vahīyati (=nīyati); ppr. vahīyamāna. pp. ūḷha (see soḍha), vuḷha & vūḷha (būḷha). — Caus. vāheti to cause to go, to carry, to drive away。pp. vahita (for vāh°). Cp. ubbahati2.

Vahana,【中】运载，负担，流动。vahanaka,【形】负担的，引起的。

Vahitu,【阳】持有人。

Vaḷabāmukha,【中】海底火。

Vaḷavā(梵【阳】Vaḍavā、Vaḍabā；梵【阴】Vāḍavā、Vāḍabā), 【阳】马(horse)。sabbasetena vaḷavābhirathena, 一切皆白的马车。

Vaṃsa,【阳】1.种族，世系，家庭。2.印度箣竹(主要分布于东西两半球的热带和亚热带的一种大木本植物 (Bambusa arundinacea)，有中空的茎，直径达五或六英寸，并且坚硬而结实，用来做家具、炊具和建筑结构架；小竹竿也可用〔如做手杖和长笛〕，幼苗可当食物)。3.竹笛。vaṃsakāḷīra,【阳】竹笋。vaṃsaja,【形】出生在某氏族或种族中。vaṃsavaṇṇa,【阳】天青石、青金石(lapis lazuli)，天青石色。vaṃsāgata,【形】从父亲传到儿子的。vaṃsānupālaka,【形】保存世系的。

Vaṃsati,【形】氏族或种族的。

vā(梵vā)﹐【字根I.、III.】吹(to blow)。cp.(梵śvas / śuṣ)吹。

Vā (选择关系连词), 或，只能二选一的(or, either)。vā…vā﹐或…或。vā属「后置语」，「A或B」要说「A vā B vā」或者「A B vā」，但若A(或B)由多个语词构成时，则vā要放在「首语之后」。例如 「A1 vā A2 A3 」。「B1 vā B2」，即B = B1 B2 的情况，如：appiyā vā dāyadā=(不肖的)怨嗣。with negation in second place: whether — or not, or not, e. g. hoti vā no vā is there or is there not D I.61; taṃ patthehi vā mā vā VvA 226. — Combined with other emphatic particles: (na) vā pana not even Pv II.69 (manussena amanussena vā pana); vā pi or even Sn 382 (ye vā pi ca); Pv II.614 (isayo vā pi ye santā etc.); iti vā Nd2 420; atha vā Dh 83 (sukhena atha vā dukhena); uda . . . vā Sn. 232 (kāyena vācā uda cetasā vā). — In verse vā is sometimes shortened to va, e. g. devo va Brahmā vā Sn 1024: see va4.。vā=va, 在偈中(如︰devo va Brahmā vā Sn.1024.)。

-vāk (Vedic vāc, for which the usual P. form is vācā),说，发声，谈(speech, voice, talk; only in cpd. -vākkaraṇa)。kalyāṇavākkaraṇatā, 言语和雅(A.I,38.)。Cp. Vākya(句子)。

Vāka,【中】树皮(用来做衣服)(the bark of a tree)。vākacīra,【中】树皮衣。vākamaya,【形】树皮条制的。vākavāka, 没有树皮。

Vākarā, Vāgurā,【阴】捕捉鹿的网(net, snare)。

Vākkaraṇa,【中】交谈。

Vākya,【中】句子，叙述。

Vāgurika,【阳】用网捕捉动物的猎人。

Vācaka,【阳】背诵者，教者(reciting, speaking, expressing)。

Vācana,【中】朗诵，阅读。

Vācanaka,【中】朗诵的典礼或地方。

Vācanāmagga,【阳】朗诵或传统的方法。

Vācasika,【形】与讲话有关连的。

Vācā,【阴】话，演讲，叙述。vācānurakkhī,【形】小心自己的言谈的。

Vācāla,【形】饶舌的，喜欢说话的。

Vācuggata,【形】记住的。

Vāceti (vac+e), 读，教，背诵。【过】vācesi。【过分】vācita。【现分】vācenta。【义】vācetabba。【独】vācetvā。

Vācetu,【阳】读者，教者。

Vāja,【阳】箭羽，一种生力饮料(肉珊瑚的乳液；见 Pāṭalī)。vājapeyya,【中】苏摩祭(祭祀肉珊瑚的乳液生力饮料)。

Vājī,【阳】马。

Vāṭa, vāṭaka,【阳】围栏。

Vāṇija, vāṇijaka,【阳】商人，贾人。

Vāṇijja,【中】交易。

Vāṇī,【阴】话，演讲。

Vāta (<vā；Vedic vāta; cp. Sk. vāti & vāyati to blow, vāyu wind),【阳】风，空气。vātaghātaka。【阳】鼓捶树(Cassia Fistula﹐见 Uddālaka)。vātajava,【形】像风一样的迅速。vātapāna,【中】窗户。vātamaṇḍalikā,【阴】旋风。vātaroga, vātābādha(vāta+ābādha),【阳】风生病(例：腹部不舒服。 “wind disease,” internal pains (not rheumatism不是风湿症) )。vātavutthi,【阴】风和雨。vātavega,【阳】风力。身体有六个部分是风界最显著的：1.uddhajgamā vātā, 上行风(打呃、呕吐)。2.adhogamā vātā, 下行风(大小便、放屁)。3.kucchisayā vātā, 肠外风。4.koṭṭhāsayā vātā﹐肠内风。5.aṅgamaṅgānusārino vātā, 支体循环风(身体屈伸、血液循环等)。6.assāsa passāsaso, 入息与出息。assāso, 息入风(吸气)，passāso﹐息出风(呼气)。kaṭivātābādhika(kaṭi腰部+vātābādhika风病) , 胃肠病。udaravātābādha(udara胃+vātābādha), 胃肠病。

Vātātapa,【阳】风和热。

Vātābhihata,【形】被风吹动的。

Vātāyana,【中】窗户。

Vātāhaṭa,【形】被风带来的。

Vātehābādhito (vāta风+ehi来+ābādhito已病【过分】)﹐感冒。

Vāti (vā吹+a), 吹，发出气味。

Vātika,【形】与体内风有关的。

Vātiṅgaṇa(cp. *Sk. vātingaṇa),【阳】茄子(the egg plant, brinjal﹐Solanum melongena﹐又名落苏，一种直立、稍带木质、被毛的多年生草本，果可食，紫色、白色、黄色或带条纹，茄子内含维生素 A、B1、B2、C、Ｐ及脂肪、蛋白质；每公斤茄子含维生素Ｐ达7200毫克。维生素Ｐ能增强人体细胞间的粘着力，降低胆固醇，可保持微血管的坚韧性，抑制血管硬化，降低高血压、防止微管破裂、抗癌。美国医学界在「降低胆固醇十二法」中，茄子荣居榜首。)。

Vāterita,【形】被风吹动的。

Vāda(<vad: see vadati; Vedic vāda),【阳】理论，叙述，教条论争。vādakāma,【形】渴望争论的。vādakkhitta,【形】推翻争论的。vādapatha,【阳】争论的话题。

Vādaka,【阳】学说的，宗派主义者，异教的。

Vādana,【中】演奏乐器。

Vādita,【中】演奏。【过分】已演奏。

Vādī,【阳】争论者，传道某些教义者，谈及。vādīvara,【阳】持概念中的最高贵者。sakavādī, 自说(在《论事》中指「上座部」(巴Theravāda，梵Sthavīra-vādin)。paravādī, 他说(在《论事》中指其它派系。

Vādeti (vad+e), 演奏(乐器)。

Vāna,【中】渴望，床的网(印度床)。

Vānara(<vā或+nara人；PED说<vana(forester)),【阳】猴子。vānarī,【阴】母猴。vānarinda,【阳】猴王。

Vāpi(cp. Epic & Classic Sk. vāpī),【阴】池、水库(a pond)。vāpijala,池水。

Vāpeti (caus. fr. vap)﹐使播种(to cause to sow)。刈草(to mow)。【过分】vāpita。

Vāpita1,【过分】1.已播种(sown)。2.已刈草(mown，DhsA.238)。

Vāma,【形】左(left, the left side)( 【反】dakkhiṇa,右)，愉快的。vāmapassa,【中】左边。

Vāmana, vāmanaka,【阳】矮子(dwarf)。【形】像侏儒的(dwarfish)。

Vāya,【阳】【中】(mano-group), 风，空气。参考 Vāyo。

Vāyaṃ﹐= vā+ayaṃ(或这)。

Vāyati (vā+ya), 1.吹，发出气味。2.编织。【过】vāyi。【现分】vāyanta, vāyamāna。【独】vāyitvā。

Vāyana,【中】吹风，散布气味。

Vāyamati (vi+ā向+yam检查(cp.梵yam 抵达)+a), 奋斗，努力，付之行动(to struggle, strive, endeavour; to exert oneself)。【过】vāyami。【现分】vāyamanta。【独】vāyamitvā。1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati(1起欲、2精进、3发奋、4策励心)。

Vāyasa,【阳】乌鸦(crow)。

Vāyasāri,【阳】猫头鹰(owl)。

Vāyāma(<vi+ā+yam抵达(cp.梵yam 抵达)),【阳】努力，精进(striving, effort, exertion, endeavour)。

Vāyita (vāyati 的【过分】), 已编织，已打辫。

Vāyima(<vā: vāyati1),【形】编织的(weaving, woven)【反】avayima。

Vāyeti (vā+e), 使编织。

Vāyu,【中】风，风元素(移动)。

Vāyo, (取自 vāya 词形，在【合】中) vāyokasiṇa,【中】(修禅取相的)风遍。vāyodhātu,【阴】风界(风元素)。Dhs.(PTS:965；CS:970.)︰Katamaṃ taṃ rūpaṃ vāyodhātu? Yaṃ 1vāyo 2vāyogataṃ 3thambhitattaṃ rūpassa ajjhattaṃ vā bahiddhā vā upādiṇṇaṃ vā anupādiṇṇaṃ vā– idaṃ taṃ rūpaṃ vāyodhātu.(什么是「色的风界」(What is the Corporeality which is the Element of motion)？凡是1移动(motion)、2移动性、3刚强(rigidity, 撑)，生起于色的内、外，或已执取、未执取，这是「色的风界」。)

Vāra(<vṛ, in meaning “turn,” cp. vuṇāti),【阳】(一)回，场合，机会(turn, occasion, time, opportunity)。sassavāre ,在(播种)农作物的时机。

Vāraka,【阳】广口瓶。

Vāraṇa,【阳】象，(喙像象鼻的)秃鹫(eagle)。【中】防止，障碍，抵抗。

Vāri,【中】水。vārigocara,【形】活在水中的。vārija,【形】生在水中的。【阳】鱼。【中】睡莲。vārida, vāridhara, vārivāha,【阳】雨云。vārimagga,【阳】排水沟，水管。

Vārita, (vāreti【过分】)避免，阻隔，阻碍。

Vāritta,【中】避免，不应该被做的行为。

Vāriyamāna,【形】被阻碍的，阻隔的，避免的。

Vāruṇī,【阴】含有酒精成份的酒。

Vāreti (var +e), 避免，阻隔，阻碍。【过】vāresi。【现分】vārenta, vā-rayamāna。【义】vāretabba。【独】vāretvā。

Vāreyya (nt.) [grd. of vāreti] marriage, wedding Th 2, 464, 472, 479; SnA 19.

Vāla1﹐Vāḷa﹐【阳】1.尾毛。2.毛筛。3.野兽。【形】凶猛的，怀恶意的。vālakambala,【中】以马毛制的被单。vālagga,【中】发端。vālaṇḍupaka,【阳】【中】以马尾制的刷子。vālabījanī, vālavījanī,【阴】拂尘(牦牛尾作的，驱除蚊蝇的用具)。vālamiga,【阳】捕鹿野兽(即：虎、豹等)。vālavedhī,【阳】能射中一根头发的弓箭手(an archer)。vāḷakathā﹐【阴】凶的话。aṇḍupaka a cert. material, head dress (?) A I,209 (so read for vālanduka); Vism.142; DhsA 115 (reads leḍḍūpaka). vālakambala, 马尾做的毛毯(a blanket, made of horse-tails)。vālakoṭi,发端。vālarajju, 一撮头发(a cord made of hair)。

Vāla2 (cp. Sk. Vyāla),【形】(malicious, troublesome, difficult )。

Vāla3(=vāri, cp. late Sk. Vāla),【中】水(only in cpd. vālaja a fish (cp. vārija))。

Vāladhi,【阳】尾。

Vālikā, vālukā,【阴】沙。vālikantāra,【阳】沙漠。vālikapuñja,【阳】沙堆。vālikapulina,【中】沙滩。

Vāsa,【阳】1.生活，逗留，生活环境。2.衣。3.香水。vāsacuṇṇa,【中】香粉。vāsaṭṭhāna,【中】住宅。

Vāsana,【中】洒香水，制造居所。

Vāsanā,【阴】印象，回忆。

Vāsara,【阳】(一)天。

Vāsava,【阳】天神王。

Vāsi,【阴】扁斧，斧头，锋利的小刀。vāsijaṭa,【中】斧柄。vāsiphala,【中】斧口，刀锋。

Vāsika, vāsin,【阳】(在【合】中) 住在…，居在…。【阴】vāsinī。

Vāsitaka,【中】香粉。

Vāsudeva,【阳】毘瑟挐(印度教主神之一，守护之神)。

Vāseti (vas +e), 建立，使居住，洒香水。【过】vāsesi。【过分】vāsita。【独】vāsetvā。

Vāha,【形】1.运送的，领先的。2.领袖。【阳】，3.手推车，4.一满车(的装货量，即：380 陀那〔见 Doṇa〕)。5.负荷的畜牲。6.急流。satthavāha, 商队领导人(a caravan leader, merchant)。vāhanaka =vāha (VvA.337.)。

Vāhaka,【阳】负担者，拿走的人，通向，涌流。udakavāhaka, 水流(a flood of water)。

Vāhana(fr. vāheti),【形】1.携带，拖(carrying, pulling, drawing)。【中】2.运送，兽驮(conveyance, beast of burden, monture)。balavāhana, 军队与象(army & elephants)。

Vāhasā(an Instr. of vāha),【无】由于，凭借，因为(owing to, by dint of, on account of, through)。

Vāhinī,【阴】军队。

Vāhin(fr. vāha),【形】运送的，传达的，导向的(carrying, conveying)。

Vāheti (vah+e；Caus. of vahati), 传达，导向。

Vi- (<dvi 意思“=”)﹐分、离、别、异、反。Vi-有强化作用。

Vikaca,【形】开花的(blossoming)。

Vikaṭa(vi+kata, of kṛ),【形】改变的，扭曲的，污染的(changed, altered, distorted; disgusting, foul, filthy)。【中】污物，污垢。

Vikati(fr. vi+kṛ),【阴】1.种类，类型，某种形状(“what is made of something,” sort, kind)。2.产品(product, make)。dantavikati, 象牙制品(ivory make)。mālāvikati, 编制花圈(garlandarrangement)。

Vikatika(fr. vikati),【形】(在【合】中) 有许多种类或造形的。

Vikatthati (vi+kath+a), 自夸，炫耀。【过】vikatthi。【过分】vikatthita。【独】vikatthitvā。

Vikatthana,【中】自夸。

Vikatthaka, vikatthī,【阳】吹牛者。

Vikantati (vi+kant+a), 切开。【过】vikanti。【过分】vikantita。【独】vikantitvā。

Vikantana,【中】切断，切刀。

Vikappa,【阳】想，安排，考虑，优柔寡断，替代选择。vikappana,【中】模糊，指派，分配。

Vikappeti (vi+kapp+e), 设计，计划(ke3 ek8)，分配，安排，改变，塑造。【过】vikappesi。【过分】vikappita。【现分】vikappenta。【独】vikappetvā。【义】vikappeyya。

Vikampati (vi+kamp+a), 战栗，不安。【过】vikampi。【过分】vikampita。【独】vikampitvā。【现分】vikampamāna。

Vikampana,【中】发抖。

Vikaroti (vi+kar行+o), 取消，改变，变成。【过】vikari。【过分】vikata。

Vikala,【形】有缺陷的，需要的，缺少的。vikalaka,【形】缺少。

Vikasati (vi+ka+a), 打开，扩张，吹胀。【过】vikasi。【过分】vikasita。【独】vikasitvā。

Vikāra,【阳】改变，变更，复原，扰乱，畸形，特质。

Vikāla,【阳】错误的时间，午后和夜晚。vikālabhojana,【中】非时食(在午后和晚上吃食物)。Pāci.IV,166.︰Vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā.(非时︰已过中午，到(隔日)天亮)。)KhA.36：vikālabhojananti majjhanhikavītikkame bhojanaṃ.(非时食：超过正午吃食。) KhA.35︰vikālabhojanassa cattāri aṅgāni– (1)vikālo, (2)yāvakālikaṃ, (3)ajjhoharaṇaṃ, (4)anummattakatāti.( (非时食有四条件︰1.非时，2.时药(一般食物)，3.吞咽，4.未疯狂)。

Vikāsa,【阳】扩充，打开。

Vikāseti (vi+ka+e), 照明，使伸展，使展开。【过】vikāsesi。【过分】vikāsita。【独】vikāsetvā。

Vikiṇṇa (vikirati 的【过分】), 已遍布，已到处撒满。vikiṇṇakesa,【形】有头发蓬乱的。vikiṇṇavācā﹐

Vikiraṇa,【中】散布，驱散。

Vikirati (vi+kir散+a), 分散，散布，洒。【过】vikiri。【现分】vikiranta, vikiramāna。【独】vikiritvā。

Vikirīyati (vikirati 的【被】), 被打碎。

Vikuṇita,【过分】已扭曲，已变形。

Vikubbati (vi+kar行+o, karo 被改成 kubba), 转换，神变。【过】vikubbi。【过分】vikubbita。

Vikubbana,【中】奇迹的转换。

Vikūjati (vi+kūj+a), 吱喳而呜，鸟鸣，(鸽等)咕咕地叫，唱。【过】vikūji。【过分】vikūjita。

Vikūjana,【中】鸽子的咕咕叫声。

Vikūla,【形】倾斜的。

Vikopana,【中】令人生气，伤害。

Vikopeti (vi+kup+e), 扰乱，伤害，破坏。【过】vikopesi。【过分】vikopita。【独】vikopetvā。【现分】vikopenta。

Vikkanta(pp. of vi+kram),【中】向前走，英勇(heroic)。【梵】(世尊八十种好的项目︰) siṃhavikrāntagāmin(举步如狮)、nāgavikrāntagāmin(举步如象)、haṃsavikrāntagāmin(举步如鹅)、vṛṣabhavikrāntagāmin(举步如牛)、pradakṣiṇāvartagāmin(举步右旋)、cārugāmin(举步优美)、avakragāmin(举步直行)。

Vikkandati (vi+kand+a), 大声地哭，悲伤(to cry out, lament, wail)。

Vikkama(<vi+kram),【阳】1.迈步(walking about, stepping)。2.坚强，英勇(strength, heroism)。【过分】vikkanta。

Vikkamati(vi+kam(梵kram)超越+a),向前走，发挥自己(to have or show strength, to exert oneself)。【过】vikkami。

Vikkamana,【中】努力，前进。

Vikkaya(vi+kaya),【阳】售卖(selling, sale)。

Vikkayika, vikketu(<vikiṇāti),【阳】卖方，售货员(a salesman, vendor)。

Vikkāyika,【形】被卖的。

Vikkāyikabhaṇḍa,【中】交易。

Vikkiṇāti (vi+ki+ṇā), 卖。【过】vikkiṇi。【过分】vikkiṇita, vikkīta。【现分】vikkiṇanta。【独】vikkiṇitvā。【不】vikkiṇituṃ。

Vikkhambha(vi+khambha1),【阳】直径(diameter)。

Vikkhambhana (vi+khambha+na,【中】抽离，丢弃，镇压(withdrawal of support, stopping)。

Vikkhambhanzppahāna, 伏断(烦恼镇伏而不起作用)(elimination (of character-blemishes) by discarding)。

Vikkhambheti (vi+khambh+e), 镇压，丢弃，消灭。【过】vikkhambhesi。【过分】vikkhambhita。【现分】vikkhambhenta。【独】vikkhambhetvā。

Vikkhāleti (vi+khāl+e), 洗掉，漱口。【过】vikkhālesi。【过分】vikkhālita。【独】vikkhāletvā。

Vikkhitta (vikkhipati 的【过分】；sk. vikṣipta), 已扰乱，已困惑(upset, perplexed, mentally upset, confused)。vikkhittacitta,【形】心烦意乱的。avikkhitta, 【反】已不扰乱。

Vikkhittaka,【形】到处散布的(scattered all over, deranged, dismembered)。【中】到处散布的尸体。

Vikkhipati (vi+khip(梵kṣip)抛+a), 扰乱，搞乱。【过】vikkhipi。【现分】vikkhipanta。【独】vikkhipitvā。

Vikkhipana,【中】vikkhepa,【阳】扰乱，混乱，错乱。

Vikkhīṇa (vi+khīṇa), 完全破坏(totally destroyed, finished, gone)。

Vikkhīyati (vi+khīyati), 破坏(to go to ruin, to be destroyed, to be lost, J.V,392 (fut. vikkhīyissati). — pp. vikkhīṇa.

Vikkhepaka,【形】扰乱者。

Vikkhobhana,【中】大骚动。

Vikkhobheti (vi+khubh摇动+e), 彻底地摇动或扰乱。【过】vikkhobhesi。【过分】vikkhobhita。【独】vikkhobhetvā。

Vigacchati (vi+gam去+a), 离开，消失，走开。【过】vigacchi。【现分】vigacchanta, vigacchamāna。

Vigata (Vigacchati的【过分】), 已走开、已停止、已剥夺、已离去(gone away, disappeared, ceased; having lost or foregone (for-gone=vi-gata), deprived of, being without)，已没有(= vīta)。vigatakhila,【形】无硬结的。vigataraja,【形】无污秽的。vigatāsa,【形】无欲望的。vigatāsava,【形】无漏的，圣人。cf. vīta(【过分】已无，已没有)。avigata,【反】未离去，不离去。

Vigama,【阳】vigamana,【中】离开，消失，走开(going away, disappearance, departing, departure)。

Vigayha (vigāhati 的【独】), 进入了，跳进了。

Vigarahati (vi+garah+a), 狠狠地责骂，辱骂。【过】vigarahi。【独】vigarahitvā。

Vigalita (vigalati 的【过分】), 已转移，已降落。

Vigāhati (vi+gāh冲进+a), 进入，跳进。【过】vigāhi。【过分】vigāḷha。【现分】vigāhamāna。【独】vigāhitvā, vigāhetvā。【不】vigāhituṃ。

Vigāhana,【中】跳进，进入，潜水。

Viggayha (viggaṇhāti 的【独】), 争论了，分析了。

Viggaha,【阳】争论，吵架，身体，将词分解为词素。

Viggaṇhati(vi+grah握持)﹐异执，身，身体。

Viggahita(viggaṇhati的【过分】)﹐异执，诱惑。

Viggāhikakathā,【阴】好争论的演讲。

Vighaṭṭana,【中】撞。

Vighāṭana,【中】打开，解开。

Vighāṭeti (vi+ghaṭ +e), 解开，瓦解，打开。【过】vighāṭesi。【过分】vighāṭita。【现分】vighāṭṭenta。【独】vighāṭetvā。

Vighāta(vi+ghata),【阳】1.破坏，屠杀(destruction, killing, slaughter)。2.恼怒，烦恼(distress, annoyance, upset of mind, trouble, vexation)。3.反对(opposition)。vighātapakkhiyaṃ, 烦恼的成分。

Vighāteti (vi+han+e), 杀，破坏。【过】vighātesi。【过分】vighātita。【独】vighātetvā。

Vighāsa,【阳】剩饭，残余的食物。vighāsāda,【阳】吃残食的人。

vic﹐【字根I.】分开(to separate)。【字根III.】被分开(to be separated)。cp.(梵vic), 1.筛，过滤(sift)；2.(=vyac)延长(extend)。

Vicakkhaṇa,【形】有技术的，明智的。【阳】明智的人。

Vicaya (<vi扩大+ci收集) (<vicinati检择),【阳】调查。pavicaya﹐彻底调查。

Vicaraṇa,【中】步行，走动(travelling about)。

Vicarati (vi+car移动+a), 走动，游荡(to go or move about in (Loc.), to walk (a road=Acc.), to wander)。【过】vicari。【过分】vicarita。【现分】vicaranta, vicaramāna。【独】vicaritvā。【不】vicarituṃ。

Vicāra(vi+car漫游),【阳】vicāraṇa,【中】vicāraṇā,【阴】伺，调查，管理，计划。《分别论》〈禅那分别品〉(Vbh.565.)： Tattha katamo vicāro? Yo 1cāro 2vicāro 3anuvicāro 4upavicāro 5cittassa anusandhanatā 6anupekkhanatā– ayaṃ vuccati vicāro. Iti (CS:p.267) iminā ca vitakkena iminā ca vicārena upeto hoti …pe… samannāgato. Tena vuccati “savitakkaṃ savicāran”ti. (什么叫做「伺(察)」？凡是1伺 (cāro侦查)、2伺察(vicāro)、3随伺(anucāro紧跟着伺察)、4近伺(upacāro靠近伺察)、5心的随属(cittassa anu-sandhanatā)、6熟虑(anupekkhanatā)，这称为‘伺’。以此等已赋予寻、伺之意。…成就。这即是说有寻、有伺。)（六个同义词中，最能表达「伺」的性质及作用的是「心的随属」，即专注在所缘上，「伺」紧接着「寻」之后。「伺」不包括在在第三禅以上的禅那。）

Vicāraka,【阳】调查者，处理者，管理人员。

Vicāraṇa,【中】vicāraṇā,【阴】1.调查。2.管理。

Vicāreti (vi+car移动+e), 重新考虑，处理，计划，管理。【过】vicāresi。【过分】vicārita。【现分】vicārenta。【独】vicāretvā。

Vicikicchati (vi+kit +cha, ki 重迭，前 ki 被改成 ci)(vici (vicinanto) =询问+ kicch =受到困扰；vi =毫无+ cikiccha =解决方案。论师提出两个词源学的说明：一、由于思绪纷杂困乱而致的困惑；二、缺少智慧解决问题。), 怀疑，犹豫，心烦意乱。在阿毘达摩中，「疑」只作对因果、三宝、正法的疑，不能解作对一般事务的疑惑、困惑。否则须陀洹道就无法断「疑」。【过】vicikicchi。【过分】vicikicchita。

Vicikicchā,【阴】1怀疑佛法僧等。2.不确定。《法集论》Dhammasaṅgaṇī, (PTS:1264)：Tattha katamaṃ vicikicchānīvaraṇaṃ? 1Satthari kaṅkhati vicikicchati, 2dhamme kaṅkhati vicikicchati, 3saṅghe kaṅkhati vicikicchati, 4sikkhāya kaṅkhati vicikicchati, 5pubbante kaṅkhati vicikicchati, 6aparante kaṅkhati vicikicchati, 7pubbantāparante kaṅkhati vicikicchati, 8idappaccayatā paṭiccasamuppannesu dhammesu kaṅkhati vicikicchati. Yā evarūpā 1kaṅkhā 2kaṅkhāyanā 3kaṅkhāyitattaṃ 4vimati 5vicikicchā 6dveḷhakaṃ 7dvedhāpatho 8saṃsayo 9anekaṃsaggāho 10āsappanā 11parisappanā 12apariyogāhanā 13thambhitattaṃ cittassa manovilekho–idaṃ vuccati vicikicchānīvaraṇaṃ.(什么是疑盖？1对大师怀疑、疑惑，2对法怀疑、疑惑，3对僧怀疑、疑惑，4对戒怀疑、疑惑，5对过去怀疑、疑惑，6对未来(后际)怀疑、疑惑，7对过去未来怀疑、疑惑，8对此缘法、缘起法怀疑、疑惑。像这样1怀疑、2疑难、3疑虑、4困惑、5疑惑、6二分、7犹豫不决(在叉路)、8踌躇、9蓄含种种紧握(疑问重重)、10爬行(站不住脚)、11完全爬行、12不清、13顽固心的困惑，这是所谓的疑盖。)

Viciṇṇa, [vicāreti考虑] 的【过分】，已重新考虑，已处理(thought out; in neg. a° not thought out; reading however doubtful, better to be taken as adhiciṇṇa, i. e. procedure, method). — DA.I,91 reads āciṇṇa (cp. M.I,372).

Vicita, [vicināti考虑] 的【过分】。

Vicitta,【形】1.杂色的，花式字体的，装饰的。2.考虑。DhsA.CS:p.92： …vicittaṭṭhena vā cittā.(…或考虑，为‘心’)

Vicinana,【中】差别，选择。

Vicinati, Vicināti (vi+ci +nā), 1.考虑，区别，选择，收集(to investigate, examine, discriminate, yoniso vicine dhammaṃ,从根源区别法)。【过】vicini。【过分】vicita。【现分】vicinanta。【独】vicinitvā。grd. vicetabba。ger. viceyya。2. 盼望，寻求(to look for, to seek, to linger, to choose)。aor. vicini=gavesi。ger. viceyya=vicinitvā。

Vicintiya (vicinteti‘考虑’的【独】) 关心了。

Vicinteti (vi+cit+e), 重新考虑，考虑。【过】vicintesi。【过分】vicintita。【现分】vicintenta。【独】vicintetvā。

Vicuṇṇa,【形】粉碎的，弄成粉的，打碎的。

Vicuṇṇeti (vi+cuṇṇ+e), 压破，使碎裂成粉，打碎。【过】vicuṇṇesi。【过分】vicuṇṇita。【独】vicuṇṇetvā。

Vicchika,【阳】蝎子(scopion)，台语：蝎 giat4仔。

Vicchiddaka,【形】充满洞的，到处穿孔的。

Vicchindati (vi+chid切断+ṃ-a), 切断，打断，避免。【过】vicchindi。【现分】vicchidanta, vicchidamāna。【独】vicchinditvā。

Vicchinna (Vicchindati的【过分】), 已切断，已打断。

Viccheda,【阳】中断，切断。aviccheda﹐不中断。

Vijaṭana,【中】松开。

Vijaṭeti (vi+jaṭ+e), 拆开，彻底查出，松开。【过】vijaṭesi。【过分】vijaṭita。【独】vijaṭetvā。

Vijana,【形】为人所弃的，人迹罕至的。vijanavāta,【形】渺无人迹的。

Vijambhati (vi+jambh+a), 唤醒自己，显示活跃，打呵欠。【过】vijambhi。【独】vijambhitvā。

Vijambhanā,【阴】唤醒，活跃(台语：活跳uah8 thiau3，鹡趒chio tio5)。

Vijambhikā (梵vijṛmbhikā),【阴】打呵欠(台语：哈肺hah hi3)，睡意。古译作︰欠呿ㄑㄩ(呿：张口)、频申。Bhikkhu Bodhi译作“lazy stretching” (伸懒腰)，见 The Connected Discourses of the Buddha, p.96.。

Vijaya,【阳】胜利，凯旋。

Vijayati (vi+ji+a), 征服，击败。【过】vijayi。

Vijahati (vi+hā+a, hā 重迭，前 hā 被改成 ja), 放弃，离开。【过】vijahi。【现分】vijahanta。【独】vijahitvā, vihāya。【义】vijahitabba。

Vijahana,【中】放弃，(把某事)搁置一边。

Vijahita (Vijahana的【过分】), 已抛弃，已停止。

Vijāta, (vijāyati 的【过分】)。

Vijātā,【阴】生过孩子的女人。

Vijātika,【形】不同的国家的，局外人，外国人。

Vijānana,【中】知识，识别。

Vijānāti (vi+ñā+na, ñā 被改成 jā), 了知，明白，感觉，认可。vijānāti(了别、了知)与pajānāti(慧)同义。(M.43./293.)【过】vijāni。【过分】viññāta。【现分】vijānanta。【义】vijānitabba。【独】vijānitvā, vijāniya。【不】vijānituṃ。

Vijāyati (vi+jan+ya), 产生，生产(生孩子)。【过】vijāyi。【独】vijāyitvā。

Vijāyana,【中】使产生，生产(生孩子)。

Vijāyantī, vijāyamānā,【阴】正在生孩子的女人。

Vijāyinī,【阴】能受孕的，能繁殖的。

Vijita (vijināti 的【过分】), 已战胜，已抑制。【中】王国。vijitasaṅgāma,【形】胜利的，战胜的人。

Vijināti, (vi+ji+nā), 征服，使服从。参考 Jināti。

Vijitāvī,【阳】胜利。

Vijjati (vid+ya), 存在，被发现。【现分】vijjanta, vijjamāna。

Vijjantarikā,【阴】闪电之间隔。

Vijjā (梵Vidyā),【阴】明(较高的知识)，科学。vijjācaraṇa,【中】明行(特别的智慧和德行)。vijjāṭṭhāna,【中】研究的主题，艺术和科学。vijjādhara,【形】懂得咒文的人，巫师。vijjāvimutti,【阴】明解脱(「明」指与第四(圣)道相应、「解脱」指与第四(圣)果相应(Vijjā vā catutthamaggasampayuttā, vimutti phalasampayuttāti.))。Vijjāhīnā (vijjā-hīnā) na sobhanti﹐少了学问知识，便不庄严。SA.6.5./I,213.：Tevijjāti pubbenivāsadibbacakkhu-āsavakkhayasaṅkhātāhi tīhi vijjāhi samannāgatā.(三明：宿住，天眼，有为法漏尽，具足三明。)

Vijju, vijjuta, vijjullatā,【阴】闪电。

Vijjotati (vi+jut+a), 照耀。【过】vijjoti。【过分】vijjotita。【现分】vijjotamana。

Vijjhati (vidh(梵vyadh)+ya), 射击，刺穿，穿透。【过】vijjhi。【过分】viddha。【现分】vijjhanta, vijjhamāna,。【独】vijjhitvā, vijjhiya。

Vijjhana (fr. vijjhati),【中】刺穿，射击(piercing or getting pierced)。

Vijjhāpeti (vi+jhe+āpe), 灭火(to extinguish)。【过分】vijjhāpita。

Vijjhāyati (vi+jhāyati2) , 被熄灭(to be extinguished, to go out (of fire)。【过】vijjhāyi。imper. vijjhāyatu & fut. vijjhāyissati。

Vijñapti,【梵】了，了别，假名，施设，现，识，显现，显示。

Vijñapti-mātra, 【梵】唯识。Vijñapti-mātratā, 【梵】唯识，唯识论。

Viññatta = viññāpita, 告知，教，乞讨。

Viññatti(fr. viññāpeti),【阴】暗示，通知，乞讨(intimation, giving to understand, information; begging or asking by intimation or hinting)。viññattirūpa﹐表色。viññatti﹐(表)是指表明思想、感受、态度等。有身表(kāyaviññatti)及语表(vacīviññatti)。

Viññāṇa(<vi+ ñā(梵jñā)知, cp. Vedic vijñāna cognition),【中】【阳】精神，识(意识)。viññāṇaka,【形】有意识的生命。viññāṇakkhandha,【阳】识蕴(精神的组合)。viññāṇaṭṭhiti,【阴】有意识的生物的阶段或时期。viññāṇadhātu,【阴】识界(识元素)。apeta-viññāṇo,【阳】已离开意识识。 MA.9./I,209.︰Viññāṇanti yaṃkiñci cittaṃ.(识(意识)︰任何的‘心’。) SA.12.11./II,24.︰Viññāṇanti cittaṃ. (识(意识)︰‘心’。)

Viññāta (vijānāti 的【过分】), 已了解，已感觉，已知道(apperceived, (re)cognized, understood, cogitated)。

Viññātabba (vijānāti 的【义】), 应该被了解。

Viññāti, 乞讨，告知。【独】viññatvā。【使】viññāpeti。

Viññātu(Viññātar),【阳】察觉者，知道的人(a perceiver)。

Viññāpaka(fr. viññāpeti),【形】【阳】很会指导(clever in instruction, able to instruct)。

Viññāpana(<viññāpeti),【中】通知，介绍( instructing, informing )。viññāpanī,【阴】。

Viññāpaya(grd. of viññāpeti),【形】易受指令影响的(accessible to instruction)。

Viññāpeti (vi+ñā+āpe), 告知，教，暗示，乞讨(to address, inform, instruct; to appeal to, to beg)。【过】viññāpesi。【过分】viññāpita。【独】viññāpetvā。【现分】viññāpenta。

Viññāpetu(Viññāpetar),【阳】教师，暗示的人。

Viññāya (vijānāti 的【独】), 知道了，学习了。

Viññāyati (vijānāti 的【被】), 被知道。【过】viññāyi。

Viññū(cp. Sk. vijña),【形】明智的(intelligent, learned, wise)，【阳】智者。viññutā,【阴】判断力，青春期。viññuppasattha,【形】智者所赞美的。

Viññeyya(grd. of vijānāti),【形】被识知的(to be recognized or apperceived)。

Viṭaṅka,【阳】【中】鸽房，鸽舍，鸟类饲养场。

Viṭapa,【阳】树枝，树杈，从树枝垂下的根(the fork of a tree, a branch)。

Viṭapī(Viṭapin),【阳】树，有树枝。

vīta-(< vi-ita < pp. of i), 离开了的。vītarāga,【中】离贪的、无贪的。

Vitakka(<vi+takk想),【阳】沉思，思考(reflection, thought, thinking; “initial application”)。vitakkana,【中】沉思。《分别论》〈禅那分别品〉(Vbh.565.)︰Tattha katamo vitakko? Yo 1takko 2vitakko 3saṅkappo 4appanā 5byappanā 6cetaso abhiniropanā 7sammāsaṅkappo– ayaṃ vuccati “vitakko”.什么叫做‘寻(思)’(vitakko﹐vi(含强化之义)+takka＜takk思索﹐寻、思索)？凡是1寻(takka)、2寻思 (vitakka﹐寻思﹑思维﹑思量)、3思惟(saṅkappa)、4安止(appanā﹐把心固定在一个对象)、5极安止(byappanā=vyappanā＜vi+appanā)、6心的安置(cetaso abhiniropanā)、7正思惟(sammāsaṅkappo)，这称为寻。七个同义词中，最能表达「寻」的性质及作用的是「心的安置」(cetaso abhiniropanā)，即把心安置在所缘上。A.I,171.：api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti–‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.(但入无伺无寻之定，而以心觉察(他人之)心而知：此尊者如此志向，此心无间断地如此伺察。) “Tayo akusalavitakkā–kāmavitakko, byāpādavitakko, vihiṃsāvitakko.(三不善寻：欲寻、恚寻、害寻)“Tayo kusalavitakkā–nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko.(三善寻：出离寻、无恚寻、无害寻) (D.33./III,215.)

Vitakketi (vi+takk+e), 细想，考虑(to reflect, reason, consider)。【过】vitakkesi。【过分】vitakkita。【现分】vitakkenta。【独】vitakketvā。

Vitacchikā(cp. *Sk. vicarcikā),【阴】疥疮(scabies Nd2 3041 )。疥疮由疥虫引起的，它的只有0.4mm，针头大小，肉眼可以见到的极限。身体发痒的初期不易诊断出来。

Vitaccheti(vi+tacch+e), 1.削…的皮(tear, pluck, pick to pieces)。2.使平坦(to smoothe)。【过】vitacchesi。【过分】vitacchita。suvitacchita, 好好地使平坦。

Vitaṇḍā(cp. Epic Sk. vitaṇḍā),【阴】诡辩(tricky disputation, frivolous or captious discussion)。

Vitaṇḍavāda,【阳】诡辩(sophistry)。vitaṇḍavādī(vitaṇḍavādin),【阳】诡辩学者(sophist, arguer DhsA 3 (so read for vidaḍḍha))。

Vitata (vitanoti 的【过分】) 已伸展，已扩充，已散播(stretched, extended, diffused)。

Vitatha,【形】错误的，不正确的(untrue)。【中】不真实(untruth)。

Vitanoti (vi+tan+o), 伸展，展开(stretch out, spread out)。【过】vitani。poet. ger. vitanitvāna. — Pass. vitaniyyati ibid. — pp. vitata. Cp. vitāna.

Vitaraṇa,【中】分配，克服，通过(overcoming, getting through)。

Vitarati (vi+tar+a), 1.被通过，克服(to go through, come through, overcome)。2.实践(to perform)。【过】vitari。【过分】vitarita, vitiṇṇa。

Vitāna,【中】天篷。

Vitiṇṇa, 见 Vitarati。

Vitudati (vi+tud+a), 用肘轻推，刺。【过】vitudi。【独】vituditvā。

Vitudana,【中】刺。

Vitunna, (vitudati 的【过分】) 已用肘轻推，已刺。

Vitta1(orig. pp. of vindati),【中】财富，财产(property, wealth, possessions, luxuries)。pahūtavittūpakaraṇo,【阳】荣华富贵，具备丰富的财富。

Vitta2(identical with vitta1),【中】喜悦，快乐(gladdened, joyful, happy)。

Vitta3(pp. of vic to sift, cp. Sk. vikta),分离的，疏离的(separated, secluded, aloof, solitary, separate, alone)。cf. Vivitta(vi+vitta3)。

Vitta3,【中】钵(音译：钵陀)。

Vitti(cp. Sk. vitti, fr. vid),【阴】喜悦，快乐，享受，幸福(prosperity, happiness, joy, felicity)。

Vittha,【中】酒碗(a bowl)。surāvittha, 酒碗(for drinking spirits)。

Vitthata1(vittharati (<vi+stṛ)的【过分】), 1.已延长，已张大，已展开(extended, spread out)。2.宽(wide)。vipulavitthatapaññā﹐【阴】广大慧。

Vitthata2, 矛盾，犹豫(perplexed, confused, hesitating)。

Vitthambhana(fr. vi+thambhati),【中】强化，牢固，支持，撑持，刚(making firm, strengthening, supporting)。

Vitthambheti (vi+thambh+e), 扩张，张开，使膨胀(to make firm, strengthen)。【过】vitthamesi。【过分】vitthambhita。【独】vitthambhetvā。

Vitthāyati(vi+styā: see under thīna) 被尴尬或被混乱(to be embarrassed or confused (lit. to become quite stiff))。pp. vitthata2 & vitthāyita.

Vitthāyitatta (abstr. fr. vitthāyita, pp. of vitthāyati) ,【中】困惑，犹豫(perplexity, hesitation)。

Vitthāra(fr. vi+stṛ),【阳】1.扩张，宽度(expansion, breadth. Instr. vitthārena; Abl. vitthārato)。2.延长，详情，广说(extension, detail. opp. saṅkhepa略说)。vitthārakathā,【阴】注释(SnA 163; SnA 464; PvA.19)。vitthārato,【副】详细地。vitthārika,【形】普遍的。

Vitthāratā (fr. vitthāra),【阴】explicitness, detail Nett 2. As vitthāraṇā at Nett 9.

Vitthāreti (vi+thar+e), 1.展开(to spread out)。2.扩张(to expand, detail give in full)。【过】vitthāresi。【过分】vitthārita。【现分】vitthārenta。【独】vitthāretvā。【被】vitthārīyati。

Vitthinna, 已延长，已张大，已展开(“spread out,” wide, large, extensive, roomy)。参考 Vitthata。

vid(梵vid)﹐【字根I.】知(to know)，关心(to regard)。

vid(梵vid)﹐【字根II.】感觉(to feel)，获得(to obtain)。

vid(梵vid)﹐【字根VII.】知道(to know)。

Vidatthi(cp. Vedic vitasti),【阴】(一)张手(a span)，长度量词

(a span (of 12 aṅgulas or finger-breadths))：

表示张开的大拇指和中指两端的距离，大概九英吋。善逝一张手(Sugata-vidatthi)，等于中等身材的人之张手的三倍。Sp.Pārā.III,567︰Sugatavidatthiyāti Sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo vaḍḍhakīhatthena diyaḍḍho hattho hoti.(善逝掌张距︰善逝掌张距等于中等身材的人之张手的三倍，木匠的手一又二分之一。)《善见律毗婆沙》(T24.764c)：「佛一指距是常人三指距」。

Vidahati (vi+dhā(梵dhā, dadh)放+a), 安排，处理，指定，供应(to arrange, appoint, assign; to provide; to practise)。【过】vidahi。【过分】vihita, vidahita。【独】vidahitvā。vidadhāti J VI.537; vidheti J V.107; Pot. vidahe Sn 927 (=vidaheyya Nd1 382); perf. 3rd pl. vidadhu [Sk. vidadhuḥ] J VI.284.; inf. vidhātuṃ; ger. vidhāya; grd. vidheyya.

Vidāraṇa(fr. vidāreti),【中】撕碎，裂开(splitting, rending)。

Vidāreti (vi+dar+e), 劈开，撕碎(to split, rend)。【过】vidāresi。【过分】vidārita。【现分】vidārenta。【独】vidāretvā。

Vidālana(<vidāleti),【中】裂开，爆裂(breaking open, bursting, splitting)。

Vidālita, (Vidāleti的【过分】), 已扯破，已劈开(split, broken, burst)。

Vidāleti, 劈开，撕碎。参考Vidāreti。

Vidita (词根 vid 的【过分】), 已知道，已发现。viditatta,【中】已知的事实。

Vidisā(vi+disā),【阴】四维、四隅(东北、东南、西北、西南；东南两大方向的中间方向是东南〔巴利文写法的直译：东的中间方向；即指—东南〕，南西两大方向的中间方向是西南〔巴利文写法的直译：南的中间方向；即指—西南〕。《清净道论》叶均译为：隅；东隅—东南，南隅—西南)。

Vidugga,【中】困难的通道，难接近的城堡。nadīvidugga,【中】深渊。

Vidū,【形】明智的，对…熟练的。【阳】智者。

Vidūra,【形】遥远的，远的。

Vidūsita (vidūseti 的【过分】), 已腐烂，已堕落。

Vidūseti (vi+dus+e), 1.破坏，污染。2.诽谤。3.虐待。参考 dūseti。

Videsa,【阳】外国。videsasati, videsasī,【形】外国的，外国人。

Viddasu(another form of vidvā=Sk. vidvān),【阳】【形】智者；有智的(skilled, wise；M I.65.Gen. sg. & Nom. pl. viddasuno)。【反】aviddasu；pl. aviddasū (=bāla C.，=aviññū)

Viddesa,【阳】敌意。

Viddha (vijjhati 的【过分】), 已刺穿，已射击，已打。

Viddhaṃsaka,【形】破坏者，带来破坏的。viddhaṃsana,【中】破坏，毁灭。

Viddhaṃseti (vi+dhaṃs落下﹑毁灭+e), 毁，破坏。【过】viddhaṃsesi。【过分】viddhaṃsita, viddhasta。【独】viddhaṃsetvā。【现分】viddhaṃsenta。

vidh﹐【字根I.、III.、VII.】穿孔(to perforate)，穿透、贯穿(to penetrate)，刺穿(to pierce)。cp.(梵vidh)崇拜(worship)。

Vidha1 (vidha-) (=vidhā)【形】(在【合】中) 属于…类型的，由…组成的， anekavidha, 多种。nānāvidha,各种。bahuvidha, 多种(manifold)。

Vidha2 (=vidha1),【名】形式(form), 种类(kind)。

Vidhā3﹐【阴】慢(=māna)。Tisso vidhā–seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā(三慢：「我胜」慢、「我等」慢、「我劣」慢。)(D.33./III,216.) SA.18.22.：Vidhā samatikkantanti mānakoṭṭhāse suṭṭhu atikkantaṃ.(超越慢：善超越‘慢’的部份)

Vidhamaka,【形】破坏者，破坏的。

Vidhamati (vi+dham+a), 破坏，毁灭，散布。【过】vidhami。【过分】viddhamita。【独】viddhamitvā。

Vidhamana,【中】破坏，毁。

Vidhameti (vi+dham+e), = vidhamati。

Vidhavā,【阴】寡妇。

Vidhā,【阴】自负，自傲，慢。

Vidhātu,【阳】造物主。

Vidhāna,【中】安排，命令，表现，过程。

Vidhāyaka,【形】安排者，处理者，执行者。

Vidhāvati (vi+dhāv追+a), 乱跑，漫游。【过】vidhāvi。【独】vidhāvitvā。

Vidhāvana,【中】乱跑。

Vidhi,【阳】方法，路线，运气，命运，形式。vidhinā,【副】在适当的方法中。

Vidhunāti (vi+dhu+nā), 抖落，摆脱，除去。【过】vidhuni。【过分】vidhūta, vidhunita。【独】vidhunitvā。

Vidhura(vi+dhura)﹐【形】无比的。【阳】有巧之奋斗。Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.Evaṃ kho, bhikkhave, bhikkhu vidhuro hoti.(诸比丘！有比丘，发起精进而住，断不善法，成满善法，具有力，坚固勇猛求善法而不休息。诸比丘！如是比丘为有巧之奋斗。)

Vidhurasañjīva﹐【阳】出现于世。

Vidhūta, (Vidhunāti的【过分】) 抖落，摆脱，除去。

Vidhūpana,【中】扇子(=f. bījanī)，铺开，调味料，忿恨。

Vidhūpeti (vi+dhup+e), 加味于，扇，使发香，散布。【过】vidhūpesi。【过分】vidhūpita。【现分】vidhūpenta。【独】vidhūpetvā。

Vidhūma,【形】无烟的，没热情的。

Vidheyya,【形】服从的。

Vinaṭṭha (vinassati 的【过分】), 已破坏，已毁灭，已失去。

Vinata (vinamati 的【过分】), 已弯曲。

Vinatā,【阴】金翅鸟 (Garuḷa) 族的母亲。

Vinaddha, (Vinandhati的【过分】) 环绕，缠绕，纠缠。

Vinandhati (vi+nandh+a), 环绕，缠绕，纠缠。【过】vinandhi。【独】vinadhitvā。

Vinandhana,【中】缠绕，包裹。

Vinaya (vi离+nī引导, cp.[vineti引导离开]),【阳】1.引导离开(直译)。2.(出家)律条(音译为毘奈耶、毘那耶、鼻奈耶、毘尼、比尼。含有调伏、善治等义，乃制伏灭除诸罪恶之意。律乃佛陀为比丘、比丘尼所制定有关生活的规约)。vinayana,【中】引离，驯服，指令。vinayadhara,【形】律师(戒律专家)。vinayapiṭaka,【中】《律藏》。vinayavādī,【阳】律说者。

Vinaḷīkata,【过分】已破坏，已致使无价值。

Vinassati(vi+nas(梵naś)+ya), 被遗失，毁灭，被破坏。【过】vinassi。【过分】vinaṭṭha。【现分】vinasanta, vinasamāna。【独】vinasitvā。

Vinassana,【中】严重老化变质。

Vinā,【无】没有。

Vinābhāva,【阳】分离(?=bhāvaṃ vinā)。avinābhāva,【阳】不分离。

Vināti (vi(by-form of vā to weave: see vāyati 2.)+nā), 编织。【过】vini。【过分】vīta。Vināma,【阳】。

Vināmana,【中】弯曲身体或手足。

Vināmeti (vi+nam+e), 弯曲。【过】vināmesi。【过分】vināmita。【独】vināmetvā。

Vināyaka(<vi离+nī引离) ,【阳】1.(伟大的)领袖(佛陀)。2.法官。

Vināsa(vi+nāsa, of nas(梵naś) 消失),【阳】消失，破坏，毁灭。

Vināsaka,【形】破坏的，引起毁灭的。只用于︰avināsaka,不破坏。

Vināsana,【中】破坏。avināsana, 不破坏。

Vināseti (vi+ nas(梵naś)+e), 使毁灭，破坏。【过】vināsesi。【过分】vināsita。【现分】vināsenta。【独】vināsetvā。avināsita﹐不破坏。

Viniggata (viniggacchati 的【过分】), 已出来。

Vinicchaya,【阳】决定，判决，审判，辨别。vinicchayakathā,【阴】分析的讨论。vinicchayaṭṭhāna,【中】法庭、裁判所。vinicchayasālā,【阴】审判的厅堂。vinicchayaṃ paṭicca chanda-rāgoti(由于分别而有欲染)。

Vinicchita, (viniccheti 的【过分】), 已确定，已判断，已辨别。

Vinicchinana,【中】审判，决定。

Vinicchināti (vi+ni+chi+nā), 调查，审问，决定。【过】vinicchini。【过分】vinicchita。【独】vinicchinitvā。

Viniccheti (vi+ni+chi +e), 调查，判断。【过】vinicchesi。【过分】vinicchita。【独】vinicchetvā。【现分】vinicchenta。

Vinidhāya, (vinidahati 的【独】), 放错了，错误地断言了。

Vinipāta(vi+nipāteti),【阳】受苦的地方，落难处，险难处( ruin, destruction; a place of suffering, state of punishment, syn. with apāya & duggati)。vinipātika,【形】落难(地狱受苦)的。S.56.47./V,456.︰na tvevāhaṃ, bhikkhave, sakiṃ vinipātagatena bālena manussattaṃ vadāmi”. Taṃ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā.(诸比丘！我说愚者一度至堕处(vinipātagatena)，不能速得人身(manussattaṃ)。这是什么原因？诸比丘！于该处，了无法行、平等行、作善、作福(dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā)，诸比丘！他们互相食噉，弱肉强食(dubbalakhādikā)。)

Vinipāteti (vi+ni+pat落下+e) 带来毁灭，浪费。

Vinibaddha (vinibandhati 的【过分】), 已绑在…，已与…连接。

Vinibandha,【阳】束缚，执着。

Vinibbhujati, Vinibhuñjati (vi+ni+bhuj使弯曲+a), 分开，区别。【过】vinibbhuji。【独】vinibbjitvā。

Vinibbhujati (or °) [vi+ni+bhujati] 1.使弯曲，翻转(to bhuj, to bend, to turn inside out)。2.分开，切开(to bhuj or bhuñj；to separate, cut off, remove)。3.清洁，分开(to cleanse; fig. to sift out thoroughly, to distinguish, discriminate(avinibbhujaṃ, ppr.))。Vism 438.spelling Vinibbhujjati)。pp.vinibbhutta。

Vinibbhoga1 (vi+nibbhoga),【形】缺乏，剥夺(lacking, deprived of )。

Vinibbhoga2(<vinibbhujati 3) ,【阳】分离，辨别。(sifting out, distinction, discrimination；i.e.:dhātuvinibbhoga界辨别) )。【反】avinibbhoga(J. III.428︰avinibbhogasadda未辨别的信仰)。

Vinibhindati [vi+ni+bhid打破] to break (right) through M I.233.

Vinimaya(<vi+nimināti),【阳】相互性，交换(reciprocity, barter, exchange)。

Vinimoceti (vi+ni(梵nis) +muc释放+e), 释放自己，免除(to free (oneself) from, to get rid)。【过】vinimocesi。【过分】vinimocita。【独】vinimocetvā。

Vinimutta, Vinimmutta(vinimuccati 的【过分】), 1.已释放，已解脱(released, free from)。2.放(箭矢)(discharged (of an arrow))。

Viniyoga (vi+niyoga) 拥有，应用，使用(possession, application, use)。

Vinivaṭṭeti (vi+ni+vat+e), 打翻，反侧，滑倒。【过】vinivaṭṭesi。【过分】vinivaṭṭita。【独】vinivaṭṭetvā。

Vinivijjha, (Vinivijjhati的【独】) 刺穿。

Vinivijjhati (vi+ni+vidh(梵vyadh / vidh)贯穿+ya), 刺穿。【过】vinivijjhi。【过分】vinividdha。【独】vinijjhitvā。

Vinivijjhana,【中】刺穿。

Vinividdha (Vinivijjhana‘刺穿’的【过分】), 松开，摆脱。

Viniveṭheti (vi+ni+veṭh+e), 松开，打开，摆脱。【过】viniveṭhesi。【过分】viniveṭhita。【独】viniveṭhetvā。

Viniveṭhana,【中】松开。

Vinīta (vineti 的【过分】), 已训练，已受过教育。ukkācitavinīta，启蒙训练。Paṭipucchāvinīta，质问训练。Yāvatāvinīta，完整训练。(AA.3.132.)。

Vinīvaraṇa,【形】无(心理)障碍的。

Vineti, I.(vi离+neti引导) 引导离开(他译：调伏)。【3.单.祈】vineyya。【命】vinaya。【独】vineyya, vinetvā, vinayitvā, vinayitvāna。II.(vi扩大+neti引导) 训练。【过】vinesi。【过分】vinīta。【现分】vinenta。【义】vinetabba。【独】vinetvā。

Vinetu,【阳】训练者，教师，去除者。

Vineyajana,【阳】要被佛陀训练的人。

Vineyya (vineti 的【独】), 引导离开了。【形】适合被训练的。

Vinoda,【阳】喜悦，快乐。

Vinodana,【中】移掉，驱散。

Vinodeti (vi+nud+e), 驱散，除去，逐出。【过】vinodesi。【过分】vinodita。【独】vinodetvā(opp. avinodetvā)。

Vinodetu,【阳】驱散者。

Vindaka,【阳】享受的人，遭受者。

Vindati (vid知+ṃ-a), 享受，遭受，知道，得到。【过】vindi。【过分】vindita。【现分】vindanta, vindamāna。【独】vinditvā。【义】vinditabba。

Vindiya,【形】应该被遭遇的。

Vindiyamāna,【现分】正在忍受，正在遭受。

Vipakkha,【形】怀敌意的。vipakkhika, vipakkhasevaka,【形】支援敌人的。

Vipaccati (vi+pac+ya), 使成熟，有结果实。【过】vipacci。【过分】vipakka。【现分】vipaccamāna。

Vipaccanaka (<vipaccati, cp. paccana),【形】(bearing fruit, ripening (fully))。

Vipaccanīka (vi+paccanīka),【形】敌意的(hostile)。

Vipajjati (vi+pad去+ya), 失败，出毛病，毁灭。【过】vipajji。【过分】vipanna。Vibhaṅga-aṭṭhakathā《分别论注释》(CS:p.421)︰Gativipattīti vipannā gati cattāro apāyā,(失败的趣︰失败的趣，指四恶趣。)。

Vipajjana,【中】失败，严厉的要命。

Vipatti,【阴】失败，不幸，苦恼，出毛病。vipattisampadā﹐缺损。DA.2./I,235.︰Kā vipattīti yā tasseva sīlassa ca ājīvassa ca vipatti, ayamassa vipatti. Api ca yāya esa caṇḍālo ceva hoti, malañca patikuṭṭho ca, sāpissa vipattīti veditabbā. Te ca atthato assaddhiyādayo pañca dhammā honti. Yathāha– “pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti, upāsakamalañca, upāsakapatikuṭṭho ca. Katamehi pañcahi? (1)Assaddho hoti, (2)dussīlo hoti, (3)kotūhalamaṅgaliko hoti, (4)maṅgalaṃ pacceti, no kammaṃ, (5)ito ca bahiddhā dakkhiṇeyyaṃ pariyesati, tattha ca pubbakāraṃ karotī”ti (A.5.175./III,206.).(什么是他的失坏？他的戒失坏和活命失坏(买卖︰(1)武器、(2)有情、(3)肉、(4)酒类、(5)毒品)是他的失坏。再者，当知使他成为贱民(旃陀罗Caṇḍala)、垢秽及卑劣的也是他的失坏。从义上，即他们没有信等五法。如说：『诸比丘！具足五法的在家信徒成为贱民的在家信徒、垢秽的在家信徒和卑劣的在家信徒。是哪五种？(1)没有信；(2)恶戒；(3)迷信征兆；(4)相信祥瑞，而不是业；(5)以及从此(佛教)之外寻求应施者，并先为该处服务。』)

Vipatha,【阳】邪道，错误的路径。

Vipanna, (vipajjati 的【过分】) 已破毁。ācāravipanna,【形】破威仪的(犯舍堕、堕、悔过罪、恶作、恶说)。vipannadiṭṭhī, diṭṭhi-vipanna【形】破见的(破正见)。vipannasīla,【形】破戒的(破波罗夷戒pārājika、僧残saṅghādisesa)。

Viparakkamma (indecl.) [ger. of vi+parakkamati] 努力以赴(endeavouring strongly, with all one’s might)。SnA.II,386：Viparakkammāti atīva parakkamitvā,(努力以赴：极度的努力)。

Viparāmosa (Viparāmāsa) [vi+parāmāsa, the form °mosa probably a distortion of °māsa] 拦劫(highway robbery) (expld as twofold at DA I.80, viz. hima° & gumba°, or hidden by the snow & a thicket; the pop. etym. given here is “janaṃ musanti,” i. e. they steal, or beguile people); (v. l. °māsa);.

Viparāvatta [pp. of vi+parā+vṛt] reversed, changed.

Vipariṇata (vi-pariṇata<nam), 已变易，已背叛(changed, perverted)。

Vipariṇāma(vi+pariṇāma),【阳】改变(change (for the worse), reverse, vicissitude (vipariṇāmadukkhatā)。avipariṇāma,没变( absence of change)。vipariṇāmadhamma﹐变易法(subject to change)。变易苦(vipariṇāmadukkha)。

Vipariṇāmeti (vi+pari+nam+e), 变革，改变。【过】vipariṇāmesi。【过分】vipariṇāmita。

Vipariyāya, vipariyesa,【阳】乖张，错误的情形，颠倒。

Viparivattati (vi+pari+vat+a), 旋转，推翻。【过】viparivatti。【过分】viparivattita。

Viparivattana,【中】变化，相反。

Viparīta,【形】颠倒的，改变的，错误的。viparītā,【阴】对比的不同，对照之区别。opp. aviparīta。

Vipallattha,【形】疯狂的，不正当的，心烦意乱的。

Vipallāsa,【阳】扰乱，腐败，颠倒。vipallāsanimitta﹐颠倒相，由于颠倒想而呈现的欺人之相。

Vipassaka,【形】有内省的天分的。

Vipassati (vi+dis指出(梵paś观) +a), 以慧观，有直觉。【过】vipassi。【独】vipassitvā。

Vipassanā (fr. vi+passati; 梵 vipaśyanā),【阴】洞察力，内观，毘婆舍那毘钵舍那。毘钵舍那(inward vision, insight, intuition, introspection)。毘婆舍那(观禅)–即连续不断地观察五蕴、六处、六界等的无常(生灭)、苦、无我的现象，或随观集法及灭法(samudayavayadhammānupassī﹐即因缘生灭法)，它将渐次地引导由粗略到细腻的观察，所谓的「细腻」是观察到「究竟色法」(极微物质中的地、水、火、风等)、「究竟名法」(心法、心所法)，‘究竟’(paramattha)即分解至最终的状态。为了观察、辨别究竟色法、究竟名法的「自相」(sabhāva-lakkhaṇa自性相，各自的特质)，以及十二支「缘起」的因缘流转(一因缘之生是另一因缘生的条件)与还灭(一因缘之灭是另一因缘灭的条件)；也观察、辨别它们的「共相」(sāmañña-lakkhaṇa，指无常、苦、无我)。透过修习毘婆舍那而不被爱染、邪见牵引，最后体证究竟色法、名法灭尽而跃入「涅盘」。

samathavipassanā, 止与观。vipassanāsamādhi, 观三摩地、观三昧。vipassanāṅga, 观的成份。vipassanupekkhā, 观舍(indifference by introspection Vism.162.)。vipassanākammaṭṭhāna, 观业处(exercise for intuition DhA.IV,46.)。

Vipassanāñāṇa,【中】观智、内观智(达到洞察的能力ability or method of attaining insight)。

Vipassanādhura,【中】观的义务(obligation of introspection)。Suddhavipassanāyāniko﹐纯观乘者、纯观行者：未混杂修行奢摩他的观乘行者之意) (Vism. mahāṭīkā CS:p.2.351)

Vipassanupakkilesa (vipassañ-ūpakkhilesa), 观随染(corruption of insight) 。(Vism.pp.633-638)

Vipassin (fr. vipassati),【阳】【形】有内观的天份(gifted with insight, wise. A.IV,244; Sn.349; It.2=7)。

Vipassi (梵Vipaśyi)﹐毘婆尸佛，又作毘尸佛、鞞婆尸佛、维卫佛；意为胜观佛、净观佛、胜见佛，为过去七佛之第一佛。即过去庄严劫中出现之佛。《大史》谓此佛乃以燃灯佛为首的二十四佛中之第十九佛。根据《长部14经》(大本经)所载，此佛出世于过去九十一劫前，其时人寿八万岁，为剎帝利种，此佛于波波罗树(pāṭali)下成道。

Vipāka(<vi异+ pac(梵pac)熟﹑煮),【阳】果报，结果，报应。古译：毘播迦(此云异熟识。‘毘’者异也，‘播迦‘熟义。T.43.298.1)。vipākacitta, 果报心。AA.4.77./III,109.：Kammavipākoti diṭṭhadhammavedanīyādīnaṃ kammānaṃ vipāko.(业的果报：现世(后生)业等的果报。)

Vipiṭṭhikatvā,【独】背弃了，抛弃了，(把某事)搁置了一边。

Vipina,【中】森林。

Vipula,【形】广泛的，很棒的，大的。vipulatā,【阴】vipulatta,【中】充裕，过度，广阔。

Vippa,【阳】婆罗门。vippakula。【中】婆罗门阶级。

Vippakata,【形】未完成的。

Vippakāra,【阳】变化，变更。

Vippakiṇṇa, (Vippakirati的【过分】) 搞混，破坏。

Vippakirati (vi+pa+kir散+a), 到处撒，把…搞混，破坏。【过】vippakiri。【独】vippakiritvā。Valañjeti (valaj +e), SA.42.9./III,107.︰Vikiratīti ayogena vaḷañjento vippakirati.(路遗︰不小心路上丢掉。)

Vippajahati (vi+pa+ha+a), 放弃。【过】vippajahi。

Vippaṭipajjati (vi+paṭi+pad去+ya), 犯错，失败，干坏事。【过】vippaṭipajji。

Vippaṭipatti,【阴】犯错，犯戒。

Vippaṭipanna (vippaṭipajjati 的【过分】), 已犯错，已出毛病。

Vippaṭisāra(vi+paṭisāra),【阳】懊悔，后悔(bad conscience, remorse, regret, repentance)。vippaṭisārī,【形】懊悔的，后悔的。

Vippamutta(vi+pamutta),【过分】已释放，已解脱，已解救(released, set free, saved)。S.1.9./I,4.：sucetaso sabbadhi vippamutto((阿罗汉)善心者在一切处已彻底解脱)。

Vippayutta(vi+payutta),【过分】已分开(separated)。Dhs.(PTS:#1192.；CS:1198)︰Katame dhammā cittavippayuttā? Sabbañca rūpaṃ, asaṅkhatā ca dhātu– ime dhammā cittavippayuttā. Cittaṃ na vattabbaṃ– cittena sampayuttantipi, cittena vippayuttantipi.(什么是「心不相应法」？一切色与无为界，这些法为「心不相应」。(这些法)不适合说为「心」–也(不适合说)「与心相应」，也(不适合说)「与心不相应」。)(PTS:#1515.；CS:1532.)Katame dhammā cittavippayuttā? Rūpañca, nibbānañca– ime dhammā cittavippayuttā. Cittaṃ na vattabbaṃ– cittena sampayuttantipi, cittena vippayuttantipi.(什么是「心不相应法」？色与涅盘，这些法为「心不相应」。)

Vippayoga,【阳】分离(separation)。

Vippalapati(vi+pa+lap唠叨+a), 悲叹，哀悼(to talk confusedly (as in one’s sleep), to chatter, wail, lament)。【过】vippalapi。

Vippalāpa,【阳】混乱的谈话，悲叹(confused talk, wailing)。

Vippalujjati (vi+pa+luj +a), 破碎，被破坏(to be broken up, to be destroyed)。

Vippavasati (vi+pa+vas住+a), 缺席，离家。【过】vippavasi。

Vippavāsa,【阳】缺席，住在国外。

Vippavuttha (vippavasati 的【过分】), 已缺席，已离家。

Vippasanna (Vippasīdati的【过分】), 已非常清楚，已纯粹，已明亮。AA.11.16./V,83.︰Mukhavaṇṇo vippasīdatīti bandhanā pavuttatālapakkaṃ viya cassa vippasannavaṇṇaṃ mukhaṃ hoti.(容颜有光(脸色非常明净)︰如(熟了)脱落的多罗果(tālapakka椰子)，如明亮的容貌。)

Vippasīdati (vi+pa+sad坐+a), 变成清楚，变得明亮，欢喜。【过】vippasīdi。

Vippahīna,【形】抛弃的，移走的。

Vipphandati (vi+phand +a), 努力，翻腾。【过】vipphandi。【过分】vipphandita。【独】vipphanditvā。

Vipphandana,【中】扭动，翻滚，挣扎。

Vipphāra,【阳】散布，扩散。vipphārika,【形】散开的。vipphārita,【过分】已扩大，已散开。

Vipphuraṇa,【中】扩散。

Vipphurati (vi+phur +a), 振动，战栗，散播。【过】vipphuri。【过分】vipphurita。【现分】vipphuranta。

Vipphuliṅga,【中】火花。

Viphala,【形】不结果的，无利益的。

Vibandha,【阳】脚镣，桎梏。

Vibādhaka,【形】避免的，伤害的。

Vibādhati (vi+bādh骚扰+a), 阻碍，压迫，阻隔。

Vibādhana,【中】障碍，预防。

Vibbhanta (vibbhamati 的【过分】), vibbhantaka,【形】背教者，被团体抛弃的人，还俗。

Vibbhamati (vi+bham+a), 走错路，背弃团体。【过】vibbhami。【独】vibbhamitvā。

Vibhaṅga,【阳】分配，区分，分类。《分别论》(Vibhaṅga)，南传巴利论藏七部论之一，略称《毘崩伽》(分别)。系由多方面分别解说一切法之书，内容由十八分别品组成，即蕴、处、界、谛、根、缘相、念处、正勤、神足、觉支、道、定、无量、学处、无碍解、智、小事及法心等分别品。在前十五品之中，每品各分经分别、论分别、问难三部份加以解说。后三品则每品各分本母和广释二部份加以解说。论述要点系依教理行果之顺序，然内容以三学为基础。(《中华佛教百科全书(六)》p.3253.1)。

Vibhajati (vi+bhaj分开+a), 分开，解剖，分类。【过】vibhaji。【过分】vibhatta, vibhajita。【现分】vibhajanta。【独】vibhajitvā。

Vibhavati (vi+bhavati) 停止存在(to cease to exist; Sn.873 (vibhoti); pp. vibhūta.

Vibhāvayati, 显耀。KhA.187.︰Vibhāvayantīti paññā-obhāsena saccappaṭicchādakaṃ kilesandhakāraṃ vidhamitvā attano pakāsāni pākaṭāni karonti.(显耀︰以智慧之光破坏真实的隐藏污染之暗后，自己的光显耀出来。)

Vibhajja (Vibhajati的【独】), 分开了，分析了。vibhajjavāda,【阳】逻辑教条(理由的宗教)。vibhajjavādī,【阳】接受上座部 (Theravāda长老说) 教义的人，南传佛教徒。

Vibhatta, (vibhajati 的【过分】)已分开，已解剖，已分类。

Vibhatti,【阴】区分，分类，屈折语(名词和动词的形式变化)，语法的格。vibhattika,【形】有区分的。

Vibhava,【阳】财富，繁荣。vibhavataṇhā﹐【阴】无有爱。DA.15./II,500︰Vibhavataṇhāti ucchedadiṭṭhisahagato rāgo.(无有爱：染着伴随断灭的见解)。SA.12.2./II,15.︰ucchedadiṭṭhisahagatarāgabhāvena “rūpaṃ ucchijjati vinassati pecca na bhavatī”ti evaṃ assādentī pavattamānā vibhavataṇhāti.(以染着伴随断灭的见解，‘色被消灭、被破坏、死后乌有’如此转起味着，为‘无有爱’。)

Vibhāga(fr. vibhajati, cp. vibhaṅga & vibhajana),【阳】vibhājana,【中】分配，区分，分类(distribution, division; detailing, classification)。

Vibhāta, (Vibhāti的【过分】) 照亮(shining, turned to light, bright)。vibhātāya rattiyā,夜晚变得明亮(when night had become light)。

Vibhāti (vi+bhā +a), 变成明亮，照亮(to shine forth, to be or become light (said of the night turning into day); pres. also vibhāyati Vin.I,78; fut. vibhāyissati D.II,148; aor. vibhāyi J.V.354. — pp. vibhāta.。

Vibhāvana,【中】vibhāvanā,【阴】解释，阐明。

Vibhāvī(Vibhāvin) (fr. vibhāveti),【形】聪明的。【阳】智者(intelligent, wise; Nd2 259 (=medhāvin))。

Vibhāveti (vi+bhū+a), 1.非常明了(1.to understand clearly (lit. “to produce intensively or well”) Sn.318 (ger. a-vibhāvayitvā))。2.阐明、解释(to make clear, to explain)。3.断灭、灭绝(to put out of existence, to annihilate [as Caus. of vibhava2] DhsA.163.)。【过】vibhāvesi。【过分】vibhāvita。【现分】vibhāventa。【独】vibhāvetvā。

Vibhinna(vi+bhinna),【过分】已分开，已变化(scattered; divided, at variance)。

Vibhītaka, Vibhīṭaka,【阳】vibhītakī,【阴】红果榄仁树(the plant Terminalia belerica; beleric myrobolan。见 Akkha)。

Vibhūta(pp. of vibhavati, or vi+bhūta),【过分】1.已破坏、已灭绝、已清除( [cp. bhūta 1, & vibhava 2] destroyed, annihilated, being without)。2.错误( [cp. bhūta 3] false Sn.664.)。3.清楚、清晰([cp. vibhāveti 2] clear, distinct (ati-vibhūta =very clear, avibhūta=unclear, ati-avibhūta =very unclear))。vibhūtaṃ karoti, 解释(to explain Miln.308.)。

Vibhūti(fr. vi+bhavati),【阴】1.破坏(cp. vibhūta2)。2.光彩壮丽，光荣(cp. vibhava)。dānavibhūti, 财产的荣耀。rājavibhūti, 国王的荣耀。

Vibhūsana(vi+bhūsana),【中】vibhūsā,【阴】装饰(adornment)。

Vibhūsita (Vibhūseti的【过分】) 已装饰(adorned, decorated)。

Vibhūseti (vi+bhus +e), 装饰，修饰，美化(to adorn, embellish, beautify)。【过】vibhūsesi。【独】vibhūsetvā。【过分】vibhūsita。

Vimati(vi+mati),【阴】疑惑，困惑(doubt, perplexity, consternation)。vimaticchedaka,【形】除去困惑的。

Vimana(vi+mano) ,【形】1.困惑、使惊恐(perplexed, consternated)。2.胡涂(infatuate)。3.心烦意乱(distracted, distressed)。

Vimala(vi+mala),【形】无脏污的，无沾染的(without stains, spotless, unstained)。

Vimāna,【中】龙宫，天宫。vimānapeta,【阳】半受罪半享乐的阴精。Vimānavatthu,【中】《天宫事经》。

Vimānana,【中】不敬。

Vimāneti (vi +man想+e), 不敬，藐视。【过】vimānesi。【过分】vimānita。【独】vimānetvā。

Vimukha,【形】厌恶的，怠慢的。

Vimuccati (vi+muc释放+ya), 被释放。【过】vimucci。【过分】vimutta。【独】vimuccitvā。

Vimuccana,【中】释放。

Vimuñcati (vi离+muc释放+ṃ-a), 释放，解脱。【过】vimuñci。【过分】vimuñcita。【现分】vimuñcanta。【独】vimuñcitvā。【3.单.祈】vimucceyya。【不】vimuccituṃ。【使】vimoceti。

Vimutta (vimuccati‘被释放开’的【过分】), 已释放，已解放，已解脱。

Vimutti (<vimuccati被释放开),【阴】释放，救出，解脱(release, deliverance, emancipation)。「从离染, 彼被释放开｡于已被释放开者, 已被释放开的智变成这样：彼彻底知『生已被灭尽, 梵行已被滞留, 应被作的已被作, 对在此处轮回的状态以后不存在｡』」(S.12.61./II,95.)。vimuttirasa,【阳】解脱之味。vimuttisukha,【中】解脱之乐。sammāvimutticitta﹐心正解脱，正心解脱，即心完全解脱。pañca vimuttiparipācaniyā saññā, 五熟解脱想，使解脱成熟的五种想(pañca vimutti-paripācaniyā saññā)：无常想、无常苦想、苦无我想、不净想、一切世间不可乐想(anicca-saññā, anicce dukkha-saññā, dukkhe anatta-saññā, asudha-saññā, anabhirata-saññā)。

Vimuttacitta (vimutta被释放开【过分】+citta心),【形】心已被释放开。

Vimokkha=vimokha (vi离+muc释放),【阳】救出，释放，解脱。Tīṇi vimokkhamukhāni(梵triṇi vimokṣamukhāni)，三解脱门–无常解脱门、苦解脱门、无我解脱门；《念住经》一再强调随观集灭(生灭)，可以一路直达涅盘。aṭṭha vimokkhā(梵aṣṭau vimokṣāḥ)﹐八解脱。「八解脱」的第一解脱是「以色观色」，第二解脱是「内观无色想，以见外界之诸色」，此二解脱是不净观。第三解脱是「一心净思」(或净解脱身作证)，是净观。此三解脱是光中见色与净色的禅定。第四至第八解脱是空无边处、识无边处、无所有处、非想非非想处、灭受想。「八胜处」的前四胜处，是不净观；后四胜处──内无色相外观色青，黄，赤，白，是净观。十遍处中的前八遍处──地，水，火，风，青，黄，赤，白遍处，都是净观。光明想与净色的观想，是胜解作意(adhimokṣa-manaskāra别译：假想观)，而不是真实观。

五解脱智成熟想(pañca vimuttiparipācanīyā saññā)—(1)无常想aniccasaññā, (2)于无常苦想anicce dukkhasaññā, (3)于苦无我想dukkhe anattasaññā, (4)断想pahānasaññā, (5)离染想virāgasaññā.(又见D.33/III,243.；《中阿含86经》(T1.563.3)五熟解脱想，(1)无常想、(2)无常苦想、(3)苦无我想、(4)不净恶露想、(5)一切世间不可乐想)；尚有五法–(1)亲近善友、(2)持戒(守护波罗提木叉之律仪)、(3)论法(少欲.知足、远离、不杂、精勤、戒.定.慧.解脱.解脱智见论)、(4)精勤(发勤断诸不善法，具足诸善法而住)、(5)智慧(通达生灭)(又见A.9.3/IV, p.357；Ud.4:1/p.36；《中阿含56经》)；五根(pañcindriyāni)──(1)信根saddhindriyaṃ, (2)精进(勇猛)vīriyindriyaṃ, (3)念根satindriyaṃ, (4)定根samādhindriyaṃ, (5)慧根paññindriyaṃ。若禅修者能观察多生，他对轮回的厌倦将逐渐成熟，这厌智(nibbidāñāṇa)将成为证得道果的强大资助。

Vimocaka,【阳】释放者。

Vimocana,【中】从…释放，放出，解放。

Vimoceti (vimuccati‘被释放开’的【使】), 使释放，使自由。【过】vimocesi。【过分】vimocita。【现分】vimocenta。【独】vimocetvā。【阳.单.主】【现分】vimocayaṃ。

Vimoheti (vi+ muh(梵muh)昏迷+e), 迷惑，使昏乱，诱骗。【过】vimohesi。【过分】vimohita。【独】vimohetvā。

Vimhaya,【阳】惊异，惊奇。

Vimhāpaka,【形】使吃惊的人。vimohāpana。【中】令人惊讶的。

Vimhāpeti (vi+mhi +āpe), 使惊讶，使惊奇。【过】vimhāesi。【过分】vimhāpita。【独】vimhāpetvā。

Vimhita,【过分】已使惊讶。

Viya (比较虚词), 像，如同，当做。

Viyatta(cp. Sk. vyakta, vi+pp. of añj),【形】已决定的、已学的、完成的(determined, of settled opinion, learned, accomplished)。2. separated, split, dissenting).‘viyutta’或许可理解作‘viyatta’。

Viyūhati (vi+ūh+a), 除去，散布。【过】viyūhi。【过分】viyūḷha, viyūhita。【独】viyūhitvā。

Viyūhana,【中】散布，除掉。

Viyūḷha, vyūḷha, (viyūhati 的【过分】) 已集合。

Viyoga,【阳】分离。

Viracita, (Viracayati的【过分】) 组成，集合。

Viracayati (vi+rac+ya), 组成，集合。【过】viraci, viracayi。

Viraja,【形】无瑕疵的，无污秽的。

Virajjati (vi+raj+ya；cp. Sk. rajyati, raj or rañj, Med. of rajati), 脱离，显示缺乏兴趣(to detach oneself, to free oneself of passion, to show lack of interest in)。【过】virajji。【过分】viratta, virājita。【独】virajjitvā。【现分】virajjamāna。caus. virājeti。

chandaṃ v. to give up desire for femininity). — pp. a.

Virajjana(<virajjati; cp. rajjana),【中】丢弃，摒除(peng3 ti5(并池))，自心中摒除享乐(discolouring)。

Virajjhati (vi+rādh+ya；cp. Sk. virādhyati), 失败，错过，失去。【过】virajjhi。【过分】viraddha。【独】virajjhitvā。caus. virādheti。

Virata (viramati 的【过分】), 已避免。

Virati<vi+ram喜悦), (vi-rati=verramaṇī)【阴】离。离心所(virati cetasika)，即正语(sammāvācā)、正业(sammākammanta)、正命(sammā-ājīva)，离邪语、邪业、邪命时，才会产生此心所。

Viratta (virajjati 的【过分】), 已离染。

Viraddha (virajjhati 的【过分】), 已失败，已错过。

Viramaṇa(<viramati),【中】节制，放弃(abstinence, abstaining from)。

Viramati (vi+ram+a), 自制，节制，停止，离(to stop, cease; to desist (Abl.), abstain, refrain)。【过】virami。【现分】viramanta。【独】viramitvā。

Virala,Viraḷa(connected with Vedic ṛtē excluding, without, & nirṛti perishing),【形】稀疏的，稀罕的，瘦的( sparse, rare, thin)。

Viralita,Viraḷita,(pp. of denom. of virala=viraleti, cp. Sk. viralāyate to be rare)薄的，稀少的，稀有的(thin, sparse, rare)。【反】aviralita。

Virava, virāva(vi+rava & rāva; cp. Vedic virava),【阳】(鸟、兽等的)啼叫声，吼，呼喊。mahāvirava, 放声大哭。

Viravati (vi+rav+a), 大声地啼，呼喊，出声叫。【过】viravi。【现分】viravanta。【独】viravitvā。

Viravana,【中】(鸟、兽等的)啼叫声，吼，呼喊。参考 Virava。

Viraha,【阳】分离，空虚。

Virahita,【形】空的，摆脱的，免除的，没有的，空空如也。

Virāga(vi离+rāga<raj着色), 梵巴同),【阳】离染，无欲望。virāgatā,【阴】无贪欲。virāgī,【形】没热情的，释放的。A.5.32./III,35-36：“Yāvatā Cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ– madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ. Ye kho, Cundi virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.(准提(公主)！于一切有为或无为法中，离欲可说为最上，即是：憍慢粉碎、渴引离、阿赖耶(执着)的连根拔起、轮回断、渴爱尽、离染、灭、涅盘。准提(公主)！凡信离染之法者，为最上信，而最上信者，有最上的果报。)

Virājati (vi+rāj +a), 照耀，照亮。【过】virāji。【过分】virājita。【现分】virājamāna。

Virājeti (vi+rāj+e), 丢弃，除去，破坏。【过】virājesi。【独】virājetvā。【现分】virājenta。

Virādhanā,【阴】失败。

Virādheti (vi+radh+e), 错过，省略，失败。【过】virādhesi。【过分】virādhita。【独】virādhetvā。

Viriccati (vireceti 的【被】), 被净化。

Viriccamāna (Viriccati的【现分】), 正在净化。

Viritta (Viriccamāna的【过分】), 已净化。

Viriya﹐Vīriya (<vīra英雄) ( vīriya(<vīra英雄<aj去+īr移动, vi取代aj)；energy ),【中】精进，努力，勇悍。viriyabala,【中】精进力、勇悍力。viriyavantu,【形】精力充沛的。viriyasamatā,【阴】能源的缓和。viriyārambha,【阳】发奋。viriyindriya,【中】精进根、勇悍根。SA.45.8.：Vīriyaṃ ārabhatīti vīriyaṃ pavatteti.(发勤精进：转起精进)。āraddhavīriya﹐发勤精进。DhsA.CS:p.163︰Vīrassa bhāvo vīriyaṃ, vīrānaṃ vā kammaṃ vīriyaṃ. Vidhinā vā nayena upāyena īrayitabbaṃ pavattayitabbanti vīriyaṃ.(英雄的气慨，为‘精进’， 或诸英雄的作为，为‘精进’。或依适当的方法，或依理，依方便，当激起，当转起精进。)

Virujjhati (vi+rudh成长+ya), 反对，怀敌意。【过】virujjhi。【过分】viruddha。【现分】virujjhanta。【独】virujhitvā。

Viruddha (Virujjhati的【过分】), 已反对，已对立，已怀敌意。viruddhatā,【阴】敌意，反对派。

Virūpa(梵virūpa),【形】不成形的，丑陋的。virūpatā,【阴】丑陋。

Virūpakkha(梵Vaiśravaṇa),【阳】广目天王，四大王天之一，在西方广目天王统治诸龙(nāga)。

Virūḷha (virūhati‘生长’的【过分】), 已生长，已增加。

Virūḷhaka(梵Virūḍhaka)﹐增长天王，毘琉璃，四大王天之一，在南方增长天王统治鸠盘荼(kumbhaṇḍa)，即守护森林、山岳、宝藏的守护神。

Virūḷhi,【阴】生长。

Virūhati (vi+ruh上升+a), 生长，使发芽，增加。【过】virūhi。【现分】virūhanta。【独】virūhitvā。

Virūhana,【中】virūhnā,【阴】成长，生长。【反】avirūhnā(不成长)。

Vireka,【阳】virecana,【中】下痢，泻剂。

Vireceti (vi+rec+e), (使)通便。【过】virecesi。【过分】virecita。【独】virecetvā。

Virocati (vi+ruc发光+a), 照耀，使灿烂。【过】viroci。【现分】virocamāna。【独】virocitvā。

Virocana,【中】光亮。

Viroceti (virocati 的【使】), 照明。【过】virocesi。【过分】virocita。【独】virocetvā。

Virodha(vi+rodha1障碍)【阳】virodhana,【中】障碍(obstruction, hindrance)，反对(opposition)，敌对(enmity)。

Virodheti (vi+rudh成长+e), 使怀敌意，使障碍。【过】viroesi。【过分】virodhita。【独】virodhetvā。

Vilakkhaṇa﹐(vi+lakkhaṇa) 【形】【中】错误的特性。

Vilagga,【过分】已附着，已执着。【阳】腰部。

Vilaṅghati (vi+lagh+ṃ-a), 跳起，翻筋斗。

Vilaṅgheti (vi+lagh+ṃ-e), 跳过，违犯。【过分】vilaṅghita。

Vilapati (vi+lap唠叨+a), 1.讲废话(to talk idly )。2.哀悼，悲叹(to lament, wail)。【过】vilapi。【现分】vilapanta, vilapamāna。【独】vilapitvā。

Vilambati (vi+lamb垂下+a), 闲荡，等候，在附近逗留。【过】vilambi。【过分】vilambita。【独】vilambitvā。

Vilambana,【中】闲荡，羞愧的因素。

Vilambeti (vi+lamb垂下+e), 嘲弄，嘲笑。【过分】vilambita。

Vilaya,【阳】分解。

Vilasati (vi+las+a), 往前照亮，戏耍，游戏。【过】vilasi。

Vilasita (Vilasati的【过分】), 已照亮，已鲜明，已壮丽。

Vilāpa,【阳】悲叹，无价值的话。

Vilāsa,【阳】魅力(charm)，优雅，美，外表，献媚(coquetry)。vilāsitā，【阴】献媚。

Vilāsinī,【阴】女人。

Vilāsī,【形】有吸引力的，优雅的。

Vilikhati (vi+likh抓+a), 擦，刮掉。【过分】vilikhita。

Vilitta (vilimpeti‘涂抹’的【过分】), 已涂以油。

Vilimpati (vi+lip涂+ṃ-a), 涂上，涂抹。

Vilimpeti (vi+limp+e), 涂上，涂抹。【过】vilimpesi。【现分】vilimpenta。【独】vilimpetvā。

Vilīna (vilīyati‘融化’的【过分】), 已溶解。

Vilīyati (vi+lī执着+ya), 融化，被溶解，毁灭。【过】vilīyi。【现分】vilīyamāna。

Vilīyana,【中】熔化，分解。

Vilīva,【中】一片竹，一片簧片。vilīvakāra,【阳】编制篮技工。

Vilugga (vilujjati 的【过分】), 已打破，已弄碎。

Vilumpati(vi+lumpati) ﹐掠夺，抢夺(to plunder, rob, steal, ruin)。

Vilutta (vilumpati 的【过分】), 已掠夺，已抢夺。

Vilūna(vi+lūna),【过分】已切掉，已撕掉(cut off (always with ref. to the hair))。

Vilekha(vi+lekha),【阳】困惑，乱写(perplexity, lit. “scratching” )。Vilekhā,【阴】。manovilekho﹐心的困惑。

Suvilekhita,【过分】已刮擦(well scraped)。

Vilepana(vi+lepana) ,【中】药膏，化妆品，厕所香水(ointment, cosmetic, toilet perfume)。

Vilepita, (Vilepeti的【过分】) 涂以油。

Vilepeti (vi+lip涂+e), 涂以油。【过】vilepesi。【独】vilepetvā。

Vilokana,【中】检查，调查。

Viloketi (vi+lok见+e), 看，检查。【过】vilokesi。【过分】vilokita。【现分】vilokenta。vilokayamāna。【独】viloketvā。

Vilocana,【中】眼睛。

Vilopa,【阳】vilopana,【中】掠夺，抢劫。vilopaka,【阳】掠夺者，破坏者。

Viloma,【形】【中】反对的，不同意的，拂逆的。vilomatā,【阴】意见不同，相差。Dhp.50.︰Na paresaṃ vilomāni, na paresaṃ katākataṃ; attano va avekkheyya, katāni akatāni ca.(不观他人过，不观作不作，但观自身行，已作与未作。)

Vilometi (viloma 的【派】), 不同意，争论。【过】vilomesi。【独】vilometvā。

Viloḷana,【中】搅拌。

Viloḷeti (vi+luḷ激起+e), 搅拌，摇动。

Vivajjana,【中】放弃，戒除，避免。pot. vivajjayi。Sn.(PTS:v.407.；CS:v.409.)︰Pabbajitvāna kāyena, pāpakammaṃ vivajjayi(出家后，他避免身恶业。)

Vivajjeti (vi+vajj+e), 避免，放弃，抛弃。【过】vivajjesi。【过分】vivajjita。【现分】vivajjenta。【独】vivajjetvā, vivajjiya。

Vivaṭa (vivarati 的【过分】), 已打开，已暴露，已揭开。

Vivaṭṭa,【中】轮回。vivaṭṭakappa,【阳】成劫。DhA.v.135./CS:pg.2.38.︰“Visākhe imesaṃ sattānaṃ jāti-ādayo nāma daṇḍahatthakagopālakasadisā, jāti jarāya santikaṃ, jarā byādhino santikaṃ, byādhi maraṇassa santikaṃ pesetvā maraṇaṃ kuṭhāriyā chindantā viya jīvitaṃ chindati, evaṃ santepi vivaṭṭaṃ patthentā nāma natthi, vaṭṭameva pana patthentī”ti.(毘舍佉！有情一旦出生，等于手中有杖者、牧牛者(等，身份)，接近生、老，接近老、病，接近病、死，(最后)死亡的召唤，如斧斩，斩命，虽然这样人们仍然留恋轮回，渴望轮回。)

Vivaṭṭati (vi+vaṭṭ+a), 往后退，(使)旋转，重做。【过】vivaṭṭi。【过分】vivaṭṭita。【独】vivaṭṭitvā。

Vivaṭṭana 【中】往后退，转变方向。

Vivaṭṭeti (vi+vaṭṭ+e), 折回，转移，破坏，转起。【过】vivaṭṭesi。【过分】vivaṭṭita。【独】vivaṭṭetvā。

Vivaṇṇa,【形】有已褪色的，微弱的。

Vivaṇṇeti (vi+vaṇṇ称赞+e), 毁谤，诽谤。【过】vivaṇṇesi。【过分】vivaṇṇita。【独】vivaṇṇetvā。

Vivatta-chadda,【阳】离覆障。锡兰一般作vivatta-，古代缅甸作vivaṭa-，而近代缅甸(1956年的第六结集)则改作vivaṭṭa-。至于高棉一系的传承，有作-ṭṭh-的。关于 -chadda部份，在尼柯耶(Nikāya)中，它的主格单数形非常一致的读作-chaddo，可是「长部注释」《吉祥悦意》(Sv 445,11)，明白证实主格单数应读作 -chaddā ，为「长部解疏」《吉祥悦意古疏》(Sv-pṭ II 46,11)所追认。这个 -ā 的主格单数形也出现在《本生经》：vivatta-cchaddā nu si sabbadassī (Ja III 349,4*)，这个句子同时又在「增支部注释」《满足希求》中被引用到 (Mp I 132,7*)。-chaddā 一读最重要的证据是，Aggavaṃsa (胜种，十二世纪缅甸文法家)在他的语法巨著Saddanīti (《语法论》) 中特别教导说 vivaṭacchaddā 是个「an-语基」的词 (Sadd 164,19-33)，书中还讨论到这个词后来变成「a-语基」的可能成因(Sadd 636,8-12)。an-语基变成a-语基是相当寻常的现象。这个词正确的语形(主格单数)应作vivaṭacchaddā (而非-ddo)，它源自梵语 *vivṛta-chadman (< vṛ覆；chad覆)，是个 -an结尾的词(而非-a结尾)，词义是 “he who has removed the veil (of ignorance)” (除去(无明)覆障者)。Vivatta-chadda对应的梵语是vighuṣṭa-śabda(of great renown声名远播、名称普闻；loudly proclaimed广为传扬) (摘录自：蔡奇林：「大名声」(vighuṣṭa-śabda)与「离覆障」(vivatta-chadda))

Vivadati (vi+vad说+a), 争论，吵架。【过】vivadi。【现分】vivadanta, vivadamāna。【独】vivaditvā。

Vivadana,【中】争论。

Vivara,【中】口子，裂缝，裂纹。

Vivaraṇa,【中】开，揭开…的幕，揭露。

Vivarati (vi+var+a), 打开，揭开，解释，分析。【过】vivari。【过分】vivaṭa。【现分】vivaranta, vivaramāna。【独】vivaritvā。【不】vivarituṃ。

Vivāda,【阳】争论，争辩，吵架，辩论。vivādī, vivādaka,【阳】争论者。vivādāpanna = vivāda-āpanna(āpanna< āpajjati <ā+pad), 陷入争吵(诤袂煞cenn3 be7 suah)，争论不休。

Vivāha(fr. vi+vah),【阳】婚姻(“carrying or sending away,” i. e. marriage, wedding)。vivāhamaṅgala,【中】婚姻典礼。

Vivicca(ger. of viviccati),【独】和…隔离(separating oneself from (Instr.))，和…疏远(aloof from)。viviccaṃ (& avivicca) at J.V.434 in meaning “secretly” (=raho paṭicchannaṃ C.).

Viviccati(vi+vic分开), 分离(to separate oneself, to depart from, to be alone, to separate (intrs.))。ger. viviccitvā & vivicca。pp. vivitta。

Vivicchati, Vevicchā, (desid. of vindati), 欲望(to desire, long for, want)。

Vivitta(pp. of viviccati; vi+vitta3),【形】分离的，孤单的，独居者(separated, secluded, aloof, solitary, separate, alone)。

Vivittatā,【阴】隔离。vivittaṃ senāsanaṃ bhajati, 独住远离(亲近独居处)。

Vividha,【形】种种的，多方面的。

Viveka,【阳】分离，隔离，远离。SA.3.18./I,158.︰Vivekoti vivittatā. Vivittatā cāyaṃ tadaṅgaviveko, vikkhambhana-samuccheda-paṭippassaddhi-nissaraṇavivekoti pañcavidho. Evametasmiṃ pañcavidhe viveke. Vivekanissitanti tadaṅgavivekanissitaṃ samucchedavivekanissitaṃ nissaraṇavivekanissitañca sammādiṭṭhiṃ bhāvetīti ayamattho veditabbo. Tathā hi ayaṃ ariyamaggabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakāle pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ sammādiṭṭhiṃ bhāveti. (‘远离’即隔离。这隔离有五种︰1.暂时远离(tadaṅgaviveko)，2.镇伏远离(vikkhambhanaviveko)，3.正断远离(永远舍断烦恼) (samucchedaviveko)，4.回到轻安远离(paṭippassaddhiviveko)，5.脱离远离(nissaraṇaviveko)。如此于五种远离。依远离：1.暂时依远离。2.正断依远离。3.脱离依远离。这是修习正见(所产生)应被知。如此，瑜伽行者修习圣道得到毘钵舍那的剎那(vipassanākkhaṇe)，为‘暂时依远离’。道智生起之际(maggakāle)，为‘正断依远离’。从所缘产生正见，为‘脱离依远离’。

Vivecana,【中】区别，批评。

Viveceti (vi+vic分开+e), 分开，区别，批评。【过】vivecesi。【过分】vivecita。【独】vivecetvā。

Vivesa, Visesa, 差别(distinction)，殊胜的。avisesa,【反】非殊胜的。

vis(梵viś),【字根I.】进入(enter)。

Visa(梵viṣa),【中】毒药，毒液。visakaṇṭaka,【中】1.毒刺。2.一种糖的名。visapīta,【形】浸毒药的(即：毒箭)。visarukkha,【阳】有毒的树。visavejja,【阳】治疗毒药的医师。visasalla,【中】毒镳。ghoravisa,【中】剧毒。 tri-viṣa(梵)﹐三毒( 3 main blemishes of character。三毒：贪欲、嗔恚、愚痴是也。此毒能生万咎。–《法门名义集》T54.195.3。(北传)涅盘经曰：「毒中之毒无过三毒。」)。visamūla﹐毒根。Visamūlassāti dukkhavipākassa (毒根的：苦根的。)(SA.1.71.)。Dukkhanibbattakakammassa hetubhāvato visamūlā.(从苦产生业的因，称为‘毒根’) (Sṭ.1.1./CS:p.1.50)

Visaṃyutta,【过分】已卸轭，已与…分离。

Visaṃyoga,【阳】切断，与…分离。

Visaṃvāda,【阳】欺骗，谎言。visaṃvādaka,【形】不能信赖的。visaṃvādana,【中】说谎。

Visaṃvādeti (vi+san+vad说+e), 欺骗，说谎，食言，失信。【过】visaṃvādesi。【过分】visaṃvādita。【现分】visaṃvādenta。【独】visaṃvādetvā。

Visaṃsaṭṭha(vi+saṃsaṭṭha结合),【形】分开的，分离的。

Visañña, Visaññī,【形】无意识的。

Visaṭa, visata (visarati 的【过分】) 已散布，已散播。na ca visaṭaṃ,不东张西望。

Visaṭā & visatā (vi+sañj, spelling t for tt：see visatta) 【阴】漫无止境的贪。

Visaṭṭhi (for vissaṭṭhi, fr. vi+sṛj),【阴】1.射出(emission; in sukkavisaṭṭhi emission of semen射精)。2.渴望(probably stands for visatti in meaning “longing,” clinging to, or “love for” (Loc.))。

Visati, -visati,(vis(梵viś)进入+a) 进，入(to enter；只出现在有前缀的upavisati, pavisati, parivisati, saṃvisati, abhisaṃvisati, etc. see also vesma (house).)。参考 Pavisati。

Visatta [pp. of visajjati] hanging on (fig.), sticking or clinging to, entangled in (Loc.) A.II,25; Sn.38, 272; Nd2 597; J.II.146; III.241.

Visatta,【形】强烈地执着的，纠缠的。

Visattikā,【阴】强烈地执着。

Visada,【形】干净的，纯粹的，显然的。visadakiriyā,【阴】解释。visadatā,【阴】visadabhāva,【阳】明朗，纯净。

Visappana,【中】奋斗。

Visabhāga,【形】不同的，相反的，不寻常的，异常的，异分，异类。visabhāga-dhātu﹐他界。

Visama(vi+sama3),【形】1.不平顺的，不相等的，不调和的。2.无法的，错误的。3.奇异的。avisama, 【反】无不平顺的。

Visaya(梵viṣaya, fr. vi+śī),【阳】境界，地方，区域，物体，范围，肉体上的快乐，立足点，尘(真谛等旧译家将之译作‘尘’，新译作‘境’或‘境界’。引起眼、耳、鼻、舌、身、意六根的感觉思惟作用的对象。计有六种，即色、声、香、味、触、法，称之六尘、六境。)

Visayha(ger. of visahati),【形】可忍受的，可能的。avisayha,【反】不可忍受的。

Visarati(vi+sṛ动转)﹐散布。

Visalla,【形】无伤心的，拔掉飞镳的。

Visahati (vi+sah胜过+a), 能，敢，冒险。【过】visahi。【现分】visahamāna。

Visāhāra (visa+āhāra, or vi+saṃ+āhāra),心烦意乱的(distractedness)，扰乱(perturbation)。【反】avisāhāra,平静(balance)。

Visaṅkita,【形】可疑的。

Visaṅkhāra,【阳】所有物质的剥除(divestment of all material things)。

Visaṅkhita (visaṅkharoti 的【过分】), 已破坏。

Visākhā,【阴】氐宿(二十七星宿之一)，毘舍佉(佛陀的在家女信徒，布施第一)。《法句经注》(Dh.A.v.53.；CS:p.1.254~5)毘舍佉结婚前，父亲给的建言：(1)“anto-aggi bahi na nīharitabbo”ti āha, “Sakkā nu kho amhehi ubhato paṭivissakagehānaṃ aggiṃ adatvā vasitun”ti? “Evaṃ kira, ammā”ti. “Tātā, mayhaṃ pitā na etaṃ sandhāya kathesi. Idaṃ pana sandhāya kathesi–‘amma, tava sassusasurasāmikānaṃ aguṇaṃ disvā bahi tasmiṃ tasmiṃ gehe ṭhatvā mā kathesi. Evarūpo hi aggisadiso aggi nāma natthī’”ti. Ayyā, etaṃ tāva evaṃ hotu, imissā pana pitā.(不要将家里的火拿到外面(邻居)：说：‘释迦女!为什么跟我们两人的邻居，不给家里的火？’‘如是，确实，母亲。’‘亲爱的!不要评论我的父亲。’‘女儿!乃至于见到公婆和丈夫的坏事，保持在家里，不要处处外传。像这样类似火，不是(真的)火。’母亲! 这样知道了。这个是父亲的(建言)。) (2)“bāhirato aggi na anto pavesetabbo”ti āha, “kiṃ Sakkā amhehi anto aggimhi nibbute bāhirato aggiṃ anāharitun”ti? “Evaṃ kira, ammā”ti. Tātā, mayhaṃ pitā na etaṃ sandhāya kathesi, idaṃ pana sandhāya kathesi–sace paṭivissakagehesu itthiyo vā purisā vā sassusasurasāmikānaṃ aguṇaṃ kathenti, tehi kathitaṃ āharitvā “asuko nāma tumhākaṃ evañca evañca aguṇaṃ kathetī”ti puna mā katheyyāsi. “Etena hi agginā sadiso aggi nāma natthī”ti. Evaṃ imasmimpi kāraṇe sā niddosāva ahosi.(不要将外面(邻居)的火拿到家里：‘释迦女!为什么不要将外面的火拿到家里?’‘如是，确实，母亲。’‘亲爱的!不要评论我的父亲，这是关于评论。’如果评论邻居–若女、若男、若公婆和丈夫的坏事，带来他们的评论，‘某某，不评论你们的这个那个坏事。’‘像这样类似火，不是(真的)火。如此，在这事情不要趟混水的。)(3)“Ye dadanti, tesaṃyeva dātabban”ti vuttaṃ. Taṃ “yācitakaṃ upakaraṇaṃ gahetvā ye paṭidenti, tesaññeva dātabban”ti sandhāya vuttaṃ.(只给那些会给者：帮忙那些有借有还的人，应该给他们。)(4)“Ye na denti, tesaṃ na dātabban”ti idampi ye yācitakaṃ gahetvā na paṭidenti, tesaṃ na dātabbanti sandhāya vuttaṃ.(不给那些会不给者：不借给那些有借无还的人，不应该给他们。)(5)“Dadantassāpi adadantassāpi dātabban”ti idaṃ pana daliddesu ñātimittesu sampattesu te paṭidātuṃ sakkontu vā mā vā, tesaṃ dātumeva vaṭṭatīti sandhāya vuttaṃ. (给那些既给又不给者：已来到的贫困者、亲戚和朋友，即使有借无还，也应该施与他们。)(6)“Sukhaṃ nisīditabban”ti idampi sassusasurasāmike disvā vuṭṭhātabbaṭṭhāne nisīdituṃ na vaṭṭatīti sandhāya vuttaṃ.(快乐地坐：看见公婆和丈夫应起迎，不应坐着。(不起迎则内心傲慢，不会快乐。))(7)“Sukhaṃ bhuñjitabban”ti idaṃ pana sassusasurasāmikehi puretaraṃ abhuñjitvā te parivisitvā sabbehi laddhāladdhaṃ ñatvā pacchā sayaṃ bhuñjituṃ vaṭṭatīti sandhāya vuttaṃ.(快乐地吃：公婆和丈夫未吃饭前，不吃，在他们用餐时侍立一旁，已知道服侍好之后，自己才吃饭。(不侍候则不会快乐。))(8)“Sukhaṃ nipajjitabban”ti idampi sassusasurasāmikehi puretaraṃ sayanaṃ āruyha na nipajjitabbaṃ, tesaṃ kattabbayuttakaṃ vattapaṭivattaṃ katvā pacchā sayaṃ nipajjituṃ yuttanti sandhāya vuttaṃ.(快乐地睡：公婆和丈夫要先上床，否则不睡，妻子应该在睡前做好自己的各种责任，才去睡觉。(不尽责则不会快乐。))(9)“Aggi paricaritabbo”ti idaṃ pana sassumpi sasurampi sāmikampi aggikkhandhaṃ viya uragarājānaṃ viya ca katvā passituṃ vaṭṭatīti sandhāya vuttaṃ.(应照顾好家火：侍候公婆和丈夫应要当作侍候像侍火、蛇王(uragarājānaṃ)一样。)(10)“Antodevatā namassitabbā”ti idampi sassuñca sasurañca sāmikañca devatā viya katvā daṭṭhuṃ vaṭṭatīti sandhāya vuttaṃ.(应礼敬家神：公婆和丈夫理应要当作神明一样。)

Visāṇa,【中】(牛、羊等的)角。visāṇamaya,【形】兽角制的。

Visāda,【阳】灰心，沮丧，失望情绪。

Visārada,【形】镇静的，自信的，熟练的。

Visāla,【形】大的，宽广的，广大的，庞大的。visālakkhi,【阴】(女人)有大眼睛。visālatā,【阴】visālatta,【中】巨大，无限。

Visāhaṭa﹐散乱(梵vikṣepa)。

Visikhā(cp. *Sk. (lexicogr.) viśikhā),【阴】街道(a street, road)。 visikhākathā﹐街谈巷议(gossip at street corners)。

Visiṭṭha (pp. of visissati),【形】卓著的，显赫的，非常的(distinguished, prominent, superior, eminent)。visiṭṭhatara,【形】更显著的(=anuttara)。visiṭṭhamāna(=vimāna), 天宫。

Visibbeti (vi+siv缝+e), 拆解，拆线，取暖。【过】visibbesi。【独】visibbetvā。

Visīdati (vi+sad坐+a), 下沉，沮丧。【过】visīdi。

Visīdana,【中】沉没，灰心。

Visīvana,【中】取暖。

Visīveti (vi+siv+e), 取暖。【过】visīvesi。【现分】visīventa。【独】visīvetvā。

Visujjhati (vi+sudh(梵śudh / śundh)弄干净+ya), 净化，纯化。【过】visujjhi。【现分】visujjhamāna。【独】visujjhitvā。

Visuddha (Visujjhati‘净化’的【过分】), 已干净，已纯粹，已明亮，已无瑕疵，已使神圣。visuddhatā,【阴】visuddhatta,【中】纯净，清洁。

Visuddhi,【阴】清净(有七清净：1.戒清净sīlavisuddhi、2.心清净cittavisuddhi、3.见清净 diṭṭhivisuddhi、4.度疑清净kaṅkhāvitaraṇa-visuddhi、5.道非道智见清净maggāmaggañāṇadassana-visuddhi、6.行道智见清净paṭipadāñāṇadassanavisuddhi、7.智见清净ñāṇadassana-visuddhi)，光彩壮丽，优点。visuddhideva,【阳】圣人，净天。Visuddhimagga,【阳】《清净道论》，净道。

Visuṃ,【副】分开地，个别地，分别地。visuṃkaraṇa,【中】分离。visuṃkatvā,【独】分开了。

Visūka,【中】蠕动，表演。visūkadassana,【中】观看表演。indriyesu guttadvārassa visūkadassanaj kaṇṭako.(护诸根门者，以看戏为障碍)。D.1./I,6.﹑D.2./I,65.︰“Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanamanuyuttā viharanti, seyyathidaṃ, (1)naccaṃ (2)gītaṃ (3)vāditaṃ (4)pekkhaṃ (5)akkhānaṃ (6)pāṇissaraṃ (7)vetālaṃ (8)kumbhathūṇaṃ (9)sobhanakaṃ (10)caṇḍālaṃ (11)vaṃsaṃ (12)dhovanaṃ (13)hatthiyuddhaṃ (14)assayuddhaṃ (15)mahiṃsayuddhaṃ (16)usabhayuddhaṃ (17)ajayuddhaṃ (18)meṇḍayuddhaṃ (19)kukkuṭayuddhaṃ (20)vaṭṭakayuddhaṃ (21)daṇḍayuddhaṃ (22)muṭṭhiyuddhaṃ (23)nibbuddhaṃ (24)uyyodhikaṃ (25)balaggaṃ (26)senābyūhaṃ (27)anīkadassanaṃ iti vā, iti evarūpā visūkadassanā paṭivirato samaṇo Gotamo”ti.(或如有些尊敬的沙门、婆罗门食用信施的食物，他们住于不适宜的观看表演，这即是：『(1)舞蹈、(2)歌唱、(3)演奏、(4)舞台戏、(5)民谣、(6)鼓掌乐、(7)铙钹乐、(8)鼓乐、(9)小丑戏、(10)铁丸戏、(11)竹戏、(12)洗(骨)祭礼(=aṭṭhidhovanaṃ土葬多年后，捡骨之日的祭礼，cf. A.10.107.)、(13)斗象、(14)斗马、(15)斗水牛、(16)斗牡牛、(17)斗山羊、(18)斗牡羊、(19)斗鸡、(20)斗鹌鹑、(21)棍斗、(22)拳击、(23)摔角、(24)演习(演练攻击的地方)、(25)点兵(象军有多少﹑马军有多少﹑骑兵有多少﹑步兵有多少)、(26)布阵(象军站在此﹑马军站在此﹑骑兵站在此﹑步兵站在此)、(27)阅兵(校阅象军﹑马军﹑骑兵﹑步兵)』沙门乔达摩离如此观看表演。)

Visūcikā,【阴】霍乱。

Visesa,【阳】1.卓越，差异(distinction )。。visesaka,【阳】特征。visesagāmī,【形】造诣非凡的。visesabhāgiya,【形】导致非凡的，导致进步的。visesādhigama,【阳】特殊的造诣。

Visesatā,【阴】卓越。

Visesato,【副】特殊地，全部。

Visesana,【中】非凡，性质，形容词。

Visesiya, visesitabba,【形】有资格的，有定义的。

Visesī,【形】有特点的，合格的人。

Viseseti (vi+sis +e), 取得资格，定义，辨别。【过】visesi。【过分】visesita。【独】visesetvā。

Visoka,【形】无忧的。

Visodhana,【中】清洁，纯净。

Visodheti (vi+sudh+e), 打扫，净化。【过】visodhesi。【过分】visodhita。【现分】visodhenta。【独】visodhetvā, visodhiya。

Visoseti (vi+sus+e), 使干涸，使枯萎。【过】visosesi。【过分】visosita。【现分】visosenta。【独】visosetvā。

Vissagandha,【阳】像生肉的味道。

Vissagga,【阳】捐赠物，配给物。

Vissajjaka,【形】分发的，分布的。【阳】回问者，分配者。

Vissajjana,【中】授予，派遣，流出，答案，开支。vissajjanaka,【形】答复的，授予的，花费的。

Vissajjanīya, vissajjitabba, vissajjiya,【形】要分配的，要回答的。

Vissajjeti (vi+sajj+e), 回答，分配，派遣，花费，拿掉，发出，解放。【过】vissajjesi。【过分】vissajjita。【独】vissajjetvā。【现分】vissajjenta。

Vissaṭṭha (Vissajjeti的【过分】), 已派遣，已回答。

Vissaṭṭhi，【阴】喷射，流出。

Vissattha (vissasati 的【过分】), 已相信，已亲密，已友善。

Vissanda,【阳】vissandana,【中】溢出，渗出。

Vissandati (vi+sand+a), 流出，溢出。【过】vissandi。【过分】vissandita。【现分】vissandamāna。【独】vissanditvā。

Vissamati (vi+sam+a), 休息，静卧，(使)精力恢复。【过】vissami。【现分】vissamanta。【独】vissamitvā(=assasitvāna, opp. avissamitvā)。

Vissanta (Vissamati的【过分】), 已休息，已精神振作。

Vissara,【形】苦恼的哭声。

Vissarati (vi+sar(梵sṛ)动转+a), 忘记。【过】vissari。【过分】vissarita。【独】vissaritvā。

Vissavati (vi+savati, of sru), 流动，渗透(to flow, ooze Th.1, 453= Sn.205 (v. l. SS vissasati)。【现分】vissavanta。

Vissāsaka (&Vissāsika) (vissāsa,【形】可信赖的(intimate, confidential; trustworthy)。

Vissasati﹐Vissāseti (vi+sas(梵śvas)+a), 信任、亲厚想(to confide in, to put one’s trust in)。【过】vissasasi。【过分】vissattha。【现分】vissasanta。【独】vissasitvā。

Vissāsa (vi+sāsa, of śvas),【阳】信心，信赖，亲密，亲厚(trust, confidence, intimacy, mutual agreement )。dubbissāsa, 难以信赖的(difficult to be trusted J.IV,462.)。vissaka, vissasika, vissasāsī,【形】亲密的，机密的，可信赖的。

Vissāsanīya (grd. of vissāseti),【形】可信赖的，机密的(to be trusted, trustworthy)。dubbissāsaniya, 难以信赖的(hard to trust J.IV,462.)。

Vissāsin (fr. vissāsa),【形】信赖的，信心的(intimate, confidential).

Vissuta(vi+suta, of śru),【形】出名的，有名的(widely famed, renowned, famous)。

Vihaga, vihaṅgama,【阳】鸟。

Vihaññati (vi+han+ya), 焦急，悲伤，遭受艰难。【过】vihaññi。【现分】vihaññamāna。

Vihata, (vihanati 的【过分】), 1.已杀，已破坏。2.已刷(毛)，已使起绒毛。

Vihanati (vi+han+a), 杀，结束，除去。【过】vihani。【独】vihantvā, vihanitvā。

Viharati (vi+har运送+a), 生活，遵守，居住，逗留。【过】vihari。【现分】viharanta, viharamāna。【独】viharitvā。SA.1.1./I,13.︰Viharatīti avisesena iriyāpathadibbabrahma-ariyavihāresu aññataravihārasamaṅgīparidīpanametaṃ. Idha pana ṭhānagamananisajjāsayanappabhedesu iriyāpathesu aññatara-iriyāpathasamāyogaparidīpanaṃ tena ṭhitopi gacchantopi nisinnopi sayānopi Bhagavā viharaticceva veditabbo. So hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā “viharatī”ti vuccati.(住︰非殊胜的威仪住(姿势住)、天住、梵住、圣住，这是解释具有某一种住。然而在这里是指站、去、坐、卧，世尊站着、走着、坐着或卧着的经历，他做某一姿势，又改变成某一姿势，不改变(姿势)，或继续转变，因此被称为「住」(vihāra)。) 《一切善见律毘婆沙》：「游者，有四，何谓为四？一者行，二者住，三者坐，四者卧，以此四法，是名游。」(T24.759.2) Vibha.512.︰“Viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī”ti (住︰移动、转动、保持、使继续、使持续、行、住，因此被称为「住」。).

Vihāya, (vijahati 的【独】), 离开了，放弃了。

Vihāra,【阳】住所，住宅，生活的模态，度时。cha satatavihārā﹐六常住，六善住处，即六根不着六尘，安住于正念正智之生活状态。vihāra-adhipati, 住持(abbot)。

Vihārika, vihārī,【形】(在【合】中)停留的，逗留的，在某种情况中的。

Vihiṃsati (vi+hiṃs+a), 伤害，刺伤，骚扰。【过】vihiṃsi。【现分】vihiṃsanta。【独】vihiṃsitvā。

Vihiṃsanā, Vihiṃsā,【阴】残酷，受伤，伤害。vihiṃsanāvihiṃsāvitakka,【阳】有害的想法。

Vihita (vidahati 的【过分】), 已安排，已供给，已开始(某种职业)。

Vihīna (vihāyati 的【过分】), 已留下，已失去，已减少。

Viheṭhaka,【形】厌烦的，压抑的，令人感到懊恼的。viheṭhakajātika,【形】恼害，有骚扰的习惯。sattānaṃ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā﹐或用手、用土块、或用棒、或用刀，恼害诸有情。

Viheṭhana,【中】压抑。viheṭhanaka,【形】伤害的。

Viheṭhiyamāna,【现分】正在压迫，正在骚扰。

Viheṭheti (vi+heṭh +e), 恼怒，带入困境。【过】viheṭhesi。【过分】viheṭhita。【现分】viheṭhenta。【独】viheṭhetvā。

Vihesaka(fr. viheseti),【形】恼怒的，令人困扰的(annoying, vexing, troubling)。

Vihesā(for vihiṃsā),【阴】恼乱，恼怒，烦恼，伤害(vexation, annoyance, injury; worry)。

Vihesikā ,【阴】惊吓(fright)。

Vihesiyamāna,【现分】正在压迫，正在骚扰。参考 Viheṭhiyamāna。

Viheseti (vi+his(梵hiṃs)+e), 恼怒，带入困境(to harass, vex, annoy, insult)。vihesaṃ, aor.。vihesayi, aor.。参考 Viheṭheti。

Vīci,【阴】1.波，波浪(a wave, (jalavīci), (vīcipuppha wave-flower, fig.); Vism.63 (samuddavīci)。2.间隔(interval, period of time)。

vīj﹐【字根I.】煽动、驱赶、搧(to fan)。

Vījati, Bījati (vīj搧+a), 搧(扇)(to fan)、挥动。【过】vīji。【过分】vījita。【独】vījetvā。【现分】vījayamāna。Caus. vījeti。Pass. vījiyati, bījīyati。

Vījana(<vīj；Sk. vījana),【中】通(扇)风(a fan, fanning)。vījana-vāta, 扇风，凉风(a fanning wind, a breeze)。

Vījanī, Bījanī (fr. vījana, of vīj搧),【阴】扇子(a fan. There are 3 kinds of fans mentioned at Vin.II,130, viz. vākamayavījanī, usīravījanī, mora-piñchavījanī, or fans made of bark, of a root (?), and of a peacock’s tail.)。cittabījaniṃ(SnA.v.405./II,381.),有彩绘的扇子。

Vījeti (vij +e), 扇。【过】vījesi。【现分】vījenta。【独】vījetvā。

Vīṇā,【阴】琵琶。vīṇādaṇḍaka,【阳】琴颈。vīṇādoṇi,【阴】〔琵琶的〕面板。vīṇāvāyana,【中】琵琶的演奏。

Vīta (= vigata),【过分】已无，已没有，(= vāyita), 已纺织。vītaccika,【形】无火焰的，炽热的。vītagedha, vītataṇha,【形】无贪欲的，无渴望的。vītamala,【形】无瑕疵的。vītamoha(vīta+moha),【形】无痴的(没有无知的)。vītarāga,【形】离染的。【阳】圣徒。Taṃ kiṃ maññasi, Tissa, rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’ti? “No hetaṃ, bhante”.(低舍！于汝意云何？若于色离染、离欲、离爱、离渴、离热烦、离渴爱者，彼色之变易、变异而生愁、悲、苦、忧、恼耶？)「大德！不也。」) (S.22.84./III,107.)

Vīti-, is the contracted prepositional combn vi+ati, representing an emphatic ati.

Vītikiṇṇa, (sprinkled, speckled, gay with)。

Vītikkama,【阳】1.违反，超越，罪(going beyond, transgression, sin)。2.(going on, course (of time) PvA.137 (vītikkamena by and by; v. l. anukkamena).

Vītikkamati (vi+ati超越+kam(梵kram)超越+a), 违背，超越。【过】vītikkami。【过分】vītikkanta。【现分】vītikkamanta。【独】vītikkamitvā。

Vītināmeti (vi+ati超越+nam+e), 度时间，等候(to make pass (time), to spend the time, to live, pass, wait)。【过】vītināmesi。【过分】vītināmtia。【独】vītināmetvā。

Vītipatati, 飞越(to fly past, to flit by, to fly up & down )。

Vītimissa, 混合(mingled, mixed (with))。

Vītivatta (vītivattati 的【过分】), 已经过，已消磨，已克服(having passed or overcome, gone through; passed, spent)。

Vītivatteti (vi+ati超越+vat+e), 克服，度时。【过】vītivattesi。【过分】vītivattita。【独】vītivattetvā。

Vītisāreti (fr. vi+ati+ sṛ; not with Childers fr. smṛ; cp. BSk. vyatisārayati), 交换(to make pass (between), to exchange (greeting), to address, converse (kathaṃ), greet)。sārāṇīyaṃ sammodanīyaṃ kathaṃ vītisāreti,互相问候，寒喧。

Vītiharaṇa,【中】vītihāra,【阳】换步，(一)大步，夹在中间搬运(passing (mutually), carrying in between)。

Vītiharati (vi+ati超越+har拿+a), 走路，迈大步走(to associate with (at a meal))。【过】vītihari。【独】vītiharitvā。

Vītihāra, 【阳】换步(in padavīti “taking over or exchange of steps,” a stride)。

Vīthi(<vi+i去；cp. Epic Sk. vīthi),【阴】1.街，道，轨道(street, way, road, path, track)。2.历程，过程，认知之过程(paramparā)；音译：毗提(course, process (of judgment, senseperception or cognition))。vīthicitta,【中】心识的路线(路心。process of cognition (lit. processed cognition) 除了结生、有分、死三种‘离路心’(vīthimutta)心识剎那之外，其它的心识剎那皆属于‘路心’)(Vism.22.; DhsA 269.)。Anudīpanīpāṭha(CS:pg.132) ︰“Vīthī”ti vīthicittappabandho.(路︰连续不断的路心。)

Vīthika, vīthika-,(<vīthi) 有一路(having (as) a road Miln 322 (satipaṭṭhānavīthika, in the city of Righteousness))。

Vīmaṃsaka(<vīmaṃsā),【形】调查者，测试者(testing, investigating, examining)。

Vīmaṃsana,Vīmaṃsanā,【中】(梵 mīmāṃsā)(<vīmaṃsati),实验，调查，思量，审察，观察，弭曼差(音译)( trying, testing; finding out, experiment)。

Vīmaṃsā (<vīmaṃsati),【阴】思量，观察，实验，调查(consideration, examination, test, investigation)。

Vīmaṃsati (mān+sa, mā 重迭，而前 mā 改为 vī；次 mā 被短化), 调查，测试，考虑。【过】vīmaṃsi。【过分】vīmaṃsita。【现分】vīmaṃsanta。【独】vīmaṃsitvā, vīmaṃsiya。

Vīmaṃsī(=Vīmaṃsin ),【阳】调查员。

Vīra(Vedic vīra),【形】勇敢的，英勇的(manly, mighty, heroic)。【阳】英雄( a hero )。mahāvīra﹐大雄(=阿罗汉)。

Vīriya (<vīra英雄<aj去+īr, vi取代aj),【中】精进，努力，勇悍。

Vīyati (vā+i+ya), 被纺织。

Vīsati,【阴】二十。vīsatima,【形】第二十的。(在【合】中，有时 vīsati 取 vīsaṃ 的词形；例：vīsaṃvassasatikā)。

Vīhi(cp.Vedic vrīhi),【阳】稻谷(rice, paddy)。

vu﹐【字根IV.】串起(to string)。

Vuccati (vac +ya), 【被】被称为，被叫做。【现分】vuccamāna。

Vuṭṭha (vassati 的【过分】), 已淋湿。

Vuṭṭhahati, vuṭṭhāti (u+ṭhā +a), 升，出现，显露，被生产。【过】vuṭṭhahi, vuṭṭhāsi。【过分】vuṭṭhita。【现分】vuṭṭhanta。【独】vuṭṭhahitvā, vuṭṭhāya。

Vuṭṭhāna,【中】升起。vuṭṭhānavasitā﹐出定自在，能够轻易及迅速地从禅定中出来的能力。vuṭṭhānagāmi, 出起(因为「道」乃从所执着的事物–即外在的相–出起，也从内在的烦恼出起，所以「道」被称为「出起」。)。Vism.671.︰gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ.(种姓智为至出起观的最终)。

Vuṭṭhāpeti (Vuṭṭhāna的【使】), 唤醒，厌恶，受戒(为出家人)。【过】vuṭṭhāpesi。【过分】vuṭṭhāpita 【独】vuṭṭhāpetvā。

Vuṭṭhi,【阴】雨。vuṭṭhika,【形】有雨的。

Vuḍḍha,【形】老的，庄严的。vuḍḍhatara,【形】年长者，资深者。

Vuḍḍhi,【阴】增加，生长，繁荣，昌隆。mahāsālāpi pañcahi vuddhīhi vaḍḍhanti, 五种种植(五种生种子：根种、茎种、节种、枝种、种籽)皆盛产。

Vutta (vadati‘说’的【过分】), 已说，(vapati 的【过分】) 已播种，已剃头。【中】被播种的事物，被说的事物。vuttappakāra,【形】有以上所说的质量。vuttappakārena,【副】在以上述所说的方法。vuttavasa﹐所说。vuttavādī,【阳】人云亦云者。vuttasira,【形】剃光头的。“imāya nāmā”ti vutte, 已说如此这般。

Vutti,【阴】行为，习惯，练习，用法，生计。vuttika, vuttī,【形】有…习惯的，有…练习的。vuttitā,【阴】条件。

Vuttha (vasati‘居住’ 的【过分】), 已居住，已度时。vutthavassa,【形】度过雨季安居的。

Vuddha,【形】年长的，年老的，庄严的。参考 Vuḍḍha。jiṇṇo vuddho mahallako addhagato vayo anuppatto.(已老朽、年长、高龄、年岁已达晚年。)

Vuddhi,【阴】增加，生长，繁荣。参考 Vuḍḍhi。vuddhippatta,【形】成年的，适合成婚的，成年人的。

Vuyhati﹐Vuhīyati (vah+ya)(vahati‘负担’﹑‘携带’的【被】), 被运走，被漂浮。【过】vuyhi。【过分】vūḷha。【现分】vuyhamāna。

Vuyhana,【中】漂浮。

Vusita (vasati‘居住’ 的【过分】), 已居住，已实现，已达到完美。vusitatta,【中】vusitabhāva,【阳】被居住的事实。

Vussati, (vasati 的【被】)。

Vūpakaṭṭha (vūpakāseti 的【过分】，BSk.(vyapakṛṣṭa 的【过分】),【形】隐蔽的、远离的。eko vūpakaṭṭho独一静处。SA.6.3./I,204.：ekoti ṭhānādīsu iriyāpathesu ekako﹐ekavihārīti attho.Vūpakaṭṭhoti kāyena vūpakaṭṭho nissaṭo.(独一：单独一人(行住坐卧)四威仪皆于住所等，一人独居。远离：以身远离出脱。)MA.57./III,107：Vūpakaṭṭhoti vatthukāma-kilesakāmehi kāyena ca cittena ca vūpakaṭṭho.(远离：身远离和心远离『事欲』与『烦恼欲』，称为远离。)事欲：是指田园、财产、事业、衣服、饮食等欲望；烦恼欲：是指耽着于事欲，随逐爱味，产生种种妄想。

Vūpakāseti (vavakassati<kṛṣ‘拉’的【使】),【形】远离的、引离的。

Vūpasanta (vūpasammati 的【过分】), 已镇静，已平静下来。

Vūpasama(fr. vi+upa+ sam(梵śam)使平静、使安静),【阳】vūpasamana,【中】减轻，平静，停止。

Vūpasameti (vi+upa近+sam+e), 安抚，使镇静，减轻。【过】vūpasamesi。【过分】vūpasamita。【现分】vūpasamenta。【独】vūpasametvā。

Vūpasammati (vi+upa近+sam+ya), 被缓和，被安心，被熄灭。

Vūḷha, (vuyhati 的【过分】) 已被运走。

ve (梵viu)﹐【字根I.】编织(to weave)。

Ve,(肯定的虚词)的确，真实地，当然。

Vekalla,【中】vekallatā,【阴】残缺，缺乏。

Vega(cp. Vedic vega, fr. vij to tremble),【阳】力量，速度，速率，推动力(quick motion, impulse, force; speed, velocity )。vātavega, 风速。visavega, 毒力。kammavega, 业力。Instr. vegasā, vegena(adv.)。Cp. saṃvega.。

Vegha at D.II,100 (veghamissakena, trsln Rh. D. “with the help of thongs”)=S.V,153 (T. reads vedha°), & Th.1, 143 (veghamissena, trsln “violence”) may with Kern, Toev. s. v. be taken as veggha=viggha (Sk. vighna), i. e. obstacle, hindrance; cp. uparundhati Th.1, 143. It remains obscure & Kern’s expln problematic. Cp. Dial. II.107.

Vejayanta,【阳】胜利殿(帝释的宫殿)。vejayanta-ratha, 乐声车，又作最胜车。

Vejja,【阳】医师，医生。vejjakamma,【中】医治。

Veṭṭhitasīsa, 【中】绑头巾，缠头巾。

Veṭhaka,【形】包封的，包装的。

Veṭhana,【中】包装材料，缠头巾，饰头巾。

Veṭhiyamāna,【现分】包装着，缠绕着。

Veṭheti (veh+e), 包装，缠绕，包封。【过】veṭhesi。【过分】veṭhita, veṭṭhita。【现分】veṭhenta。【独】veṭhetvā。

Veṇa,【阳】编制篮子的技工。

Veṇika,【阳】演奏琵琶者。

Veṇī,【阴】辫子。veṇīkata,【形】把…打成辫的，绑成束的。veṇīkaraṇa,【中】做成束。

Veṇu,【阳】竹子。veṇugumba,【阳】竹丛。veṇubali,【阳】竹子税。veṇuvana,【中】竹林。

Vetana,【中】薪水，租金，付款，费用。

Vetanika,【阳】专为金钱而工作者，雇员。

Vetaraṇī,【阴】灰河(河名)。

Vetasa,【阳】藤(rattan reed﹐一种白藤属攀援棕榈 (Calamus rotang)，以其很长的茎而著名)。

Vetālika,【阳】宫廷乐师。

Veti (vi+i+a), 变小，消失。

Vetta,【中】藤条，小枝。vettagga,【中】藤芽。vettalatā,【阴】藤蔓。

veth﹐【字根VII.】盘绕(to coil)。

Veda,【阳】宗教性的情操，知识，吠陀经(印度最古的宗教文献和文学作品。四吠陀即指梨俱吠陀、沙摩吠陀、夜柔吠陀、阿闼婆吠陀(Iru-veda, Sāma-veda, Yajur-veda, Athabbana-veda)。vedagū,【阳】已达到最高知识的人。vedajāta,【形】装满欢喜的。vedantagū, vedapāragū,【阳】擅长吠陀经知识的人。vedallakathaṃ﹐知识论(《增支部注》(A.5.79：Vedallakathanti vedapaṭisaṃyuttaṃ ñāṇamissakakathaṃ.)。AA.3.58./II.p.261.︰Tiṇṇaṃ vedānanti irubbedayajubbedasāmabbedānaṃ. (三吠陀︰梨俱吠陀（Irubbeda；梵ṛgveda赞诵明论）、夜柔吠陀（Yajubbeda；梵Yajurveda祭祀明论）、娑摩吠陀（Samabbeda；梵Sāmaveda歌咏明论）。

Vedaka,【阳】受者，感受的人，遭受者。

Vedanaṭṭa,【形】遭受痛苦的，痛恼者。

Vedanā(<vid经验),【阴】受，痛苦，感觉。vedanākkhandha,【阳】受蕴。《杂阿含468经》：「有三受，苦受、乐受、不苦不乐受。观于乐受，为断乐受贪使故，于我所修梵行，断苦受瞋恚使故，于我所修梵行，断不苦不乐受痴使故，于我所修梵行。」M.140./III,242.：Sukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati sukhā vedanā. So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.(比丘！由于应感受乐之触而生乐受。他正在感受乐受时，了知「我感受乐受」)。vedanādikkhandhattayaṃ﹐受等三蕴(即受、想、行三蕴)。

M.A.59./III,114.︰Ettha ca kāyikacetasikavasena dve veditabbā. Sukhādivasena tisso, indriyavasena sukhindriyādikā pañca, dvāravasena cakkhusamphassajādikā cha, upavicāravasena “cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicaratī”ti-ādikā aṭṭhārasa, cha gehassitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehassitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehassitā upekkhā, cha nekkhammasitāti evaṃ chattiṃsa, tā atīte chattiṃsa, anāgate chattiṃsa, paccuppanne chattiṃsāti evaṃ aṭṭhavedanāsataṃ veditabbaṃ.( 二受︰身与心之感受。三受︰处于乐(、苦、舍)。五受︰处于根，乐(、苦、悦、忧、舍)根。六受︰处于门，眼见色等所生。十八受︰处于近伺(察)，眼见色生悦等，近伺(察)色。三十六受︰六种在家生活有关之悦受，六种出离之悦受；六种在家生活有关之忧受，六种出离之忧受；六种在家生活有关之舍受，六种出离之舍受。百八受︰过去三十六受，未来三十六受，现在三十六受。)

Vedayita,【中】受，感觉，经验。

Vedi, ([vidati = 知道] 的【过】)曾知道。

Vedikā, vedī,【阴】站台，栏杆。

Vedita, (vedeti 的【过分】) 感受，感觉，感知。

Vediyati (vid+i+ya)(pass. caus.), 被感觉，被体验。【现分】vediyamāna, vedayamāna(正在体验、正在感受)。

Vedeti﹐vedayati (vid知 +e；sk. vedayati),【被】感受，感觉，感知。【过】vedesi。【现分】vedenta。【过分】Vedita。【独】vedetvā。veditabba。

Vedeha,【形】韦提诃国 (Videha) 的。Vedehamuni﹐韦提诃牟尼。(S.16.11.、杂阿含1144经以此名称呼阿难尊者。) SA.16.10./II,175.︰Vedehamuninoti paṇḍitamunino. Paṇḍito hi ñāṇasaṅkhātena vedena īhati sabbakiccāni karoti, tasmā “vedeho”ti vuccati. Vedeho ca so muni cāti, vedehamuni.(鞞提诃牟尼︰智者牟尼。智者努力以智能、知识做所应做的事，因此称为‘鞞提诃’。 ‘鞞提诃’ 结合‘牟尼’，为‘鞞提诃牟尼’。)

Vedehīputta,【阳】韦提诃国公主的儿子。

Vedha,【阳】vedhana,【中】刺穿，射击，刺。

Vedhati (vidh+a), 战栗，震动。【过】vedhi。【过分】vedhita。

Vedhī,【阳】射击者，打击者。

Venayika,【阳】1.虚无主义者。2.律师(戒律的专家)。

Veneyya,【形】易于指导的，易于管教的。

Vepulla,【中】vepullatā,【阴】完全发展，丰富。

Vebhaṅgiya,【形】适合被分发的。

Vebhabya(=vebhavya) (<vibhāvin)【中】审察，细究。【阴】vebhabyā(=vebhabyā)。

Vebhassi (=vibhassikatā),【阴】流言(i. e. gossiping Vin.IV,241.)。

Vema(fr. vāyati2, cp. Sk. veman (nt.)),【阳】织布梭，织布机(loom or shuttle)。

Vemajjha(fr. vi+majjha),【中】中央，中心(middle, centre)。

Vematika(fr. vimati),【形】可疑的(in doubt, uncertain, doubtful)。

Vematta (fr. vi+matta1),【中】vemattatā,【阴】差异，区别，古译：胜如(difference, distinction)。vemattatā, 种种性。

Vemātika(vi+°mātika),【形】同父异母的(having a different mother)。

Vemānika,【形】有仙女宫殿的。vemānikapeta,【阳】半受罪半享乐的阴精。参考 Vimānapeta。

Veyyaggha(fr. vyaggha)﹐【形】虎的(belonging to a tiger)。

Veyyagghin(=veyyaggha)﹐【形】虎的(J.IV.347.)。

Veyyattiya, Veyyattika, (fr. veyyatti= viyatti)【中】明朗，成就(distinction, lucidity; accomplishment)。paññāveyyattiya, 智成就。

Veyyākaraṇa(=vyākaraṇa),【中】解释(answer, explanation, exposition)。【阳】懂文法者，懂得讲解文法的人(one who is expert in explanation or answer, a grammarian)。cattāro pañha-vyākaraṇā四记答(four ways of answering questions)︰ekaṃsa-vyākaraṇīyo pañho 决定记论(或应一向记问——有的问题应予明确、决定的回答)(there are questions requiring a direct answer)，vibhajja-vyākaraṇīyo pañho 分别记论(或应分别记问——有的问题应分不同的情况，予以分别不同的解答)(there are questions requiring an explanation)，paṭipucchā-vyākaraṇīyo pañho 诘问记论(或应反诘记问——有的问题应以反问的方式，逐步引导，使其明白)(there are questions to be answered by counter-questions)。

Veyyābādhika(=vyābādhika),【形】引起受伤的，使压抑的(causing injury or oppression, oppressive, annoying (of pains))。

Veyyāyika(fr. vyaya),【中】费用(money to defray expenses, means Vin.II,157.)。

Veyyāvacca,【中】责任，服务，佣金(service, attention, rendering a service; work, labour, commission, duty)。veyyāvaccakara,【阳】veyyāvatika,【阳】执事人(佛教僧团有十七种执事人)，随从，仆人，等候的人。gihiveyyāvacca,【中】为在家人服务。

Vera(cp. Sk. vaira, der. fr. vīra), 【阳】【中】敌意，憎恨，怨(hatred, revenge, hostile action, sin)。akusalaverassa, 不善之怨(指杀、盗、淫、妄、酒等五种怨)。Ahaṃ avero homi.(愿我无怨)

Verajjaka(=nānāverajjaka) (fr. vi+rajja),【形】各种不同国家的(a variety of kingdoms or provinces)。

Veramaṇī(<viramaṇa; cp. the odd form BSk. vīramaṇī) ,【阴】禁止(abstaining from (veramaṇī-), abstinence)。KhA.24.：tāva veraṃ maṇatīti veramaṇī, veraṃ pajahati, vinodeti, byantīkaroti, anabhāvaṃ gametīti attho. Viramati vā etāya karaṇabhūtāya veramhā puggaloti, vi-kārassa ve-kāraṃ katvā veramaṇī. (「离」乃压倒怨敌，是舍弃、除去、消灭怨敌使令不存在之义；或者〈就如〉有人藉由器具离怨敌。由vi-字诵成ve-字而成离。)KhA.24~25.：Atthato pana veramaṇīti kāmāvacarakusalacittasampayuttā virati, sā(=PTS yā) pāṇātipātā viramantassa “yā tasmiṃ samaye pāṇātipātā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velā-anatikkamo setughāto”ti evamādinā (vibha.704) nayena vibhaṅge vuttā.(从义上，(所谓)的『离』乃欲界善心相应的离。在《分别论》所说的：『在那离杀生之时，他远离、离、回避杀生，无所作、不作为、不违犯，破(恶之)桥。』

Veramba & Verambha(cp. BSk. vairambhaka), 【形】高海拔之风(attribute of the wind, a wind blowing in high altitudes)。

Verambhavāta,【阳】(高海拔之)毘岚风，旋猛风。

Verika, verī,【形】有敌意的，深藏仇恨的。【阳】敌人。

Verocana(=virocana, <virocati；cp.梵vairocana太阳，音译：毘卢遮那) ,【阳】太阳(the sun (lit. “shining forth”))。

Velā,【阴】时间，海岸，界限，边界。velātikkama,【阳】超越界限。

Vellita,【形】弯曲的，卷曲的。vellitagga,【形】有卷曲的顶端。

Vevacana,【中】浑名，同义字。

Vevaṇṇiya,【中】毁容，缺陷，畸形，变色，污染。

Vesa,【阳】外表，洋装。

Vesamma,【中】不平等，不调和。

Vesākha(cp.Vedic vaiśākha),【阳】吠舍佉月(月份名，大约四月至五月之间，农历3月16至3月15)。

Vesārajja(<visārada),【中】自信(perfect selfconfidence (which is of 4 kinds, M.I.71.), self-satisfaction, subject of confidence)。cattāri vesārajjāni(梵 catvāri vaiśāradyāni)﹐四自信、四无所畏。

Vesiyā, vesī,【阴】妓女(a woman of low caste, a harlot, prostitute)。vesi-dvāra, 妓院(a pleasure house)。vesiyā-gocara, (asking alms from a prostitute’s house)。

Vesma(Vedic veśman, fr.viś to enter：see visati),【中】住宅。

Vessa(梵Vaisya),【阳】吠舍(印度四大阶级的第三级成员，从事农、牧、工、商等生产事业的一般平民阶级)、毘舍、吠奢、鞞舍、商估(merchant)、工师(technician)。

Vessavaṇa(梵Vaiśravaṇa)﹐多闻天王，毘沙门。四大王天之一，在北方多闻天王统治诸夜叉(yakkha)。

Vehāsa,【阳】天空。vehāsakuṭi,【阴】二楼通风的房间。vehāsagamana,【中】经由空中。vehāsaṭṭha,【形】在空中的。

Veḷu(=Veṇu),【阳】竹子。参考 Veṇu(竹子)。daṇḍaveḷu﹐竹杖。

Veḷuriya(梵vaiḍūrya),【中】天青石、青金石(lapis lazuli)，天青石色(天青石或孔雀颈部的颜色)。

Vo1 (indecl.) a particle of emphasis, perhaps=eva, or =vo2 (as dative of interest).

Vo2 (cp. Vedic vaḥ; tumha 的附属字(enclitic)), 对你们(to you)，你们的(of you)，由你们(by you)。

Vo-(vi+ava- (vi+o-)), in many cases it simply represents ava- (=o-) with v as euphonic, as in vonata (=onata), voloketi, vokkanti, vokiṇṇa, voropeti, vosāpeti, vosāna, vossagga. In a few cases it corresponds to vi+ud-, as in vokkamati, vocchijjati, voyoga.

Vokāra,【阳】1.存在的成份(= vokārabhava)。2.困扰。pañcavokārabhavā﹐五蕴有。catuvokārabhava﹐四蕴有(即无色界天的众生)。ekavokārabhava﹐一蕴有(无想天，只有色蕴)。

Vokiṇṇa,【过分】已覆盖，已充满，已混淆。vokiṇṇasukhadukkho﹐苦乐参半。

Vokkanta﹐【过分】进入，掉入，发生。参考 Okkanta。

Vokkanti,【阴】进入，形成，出现。参考 Okkanti。

Vokkamati (vi+u 出+kam(梵kram)超越+a), 避开，偏离。【过】vokkami。【过分】vokkanta。【独】vokkamma, vokkamitvā。

Vocchijjati (vi+u 出+chid切断+ya), 被切断，停止(to be cut off)。【过】vocchijji。【过分】vocchinna。【独】vocchijjitvā。pp. neg. abbocchinna: see abbhocchinna. (=*avyucchinna).

Voṭṭhabbana, 确定。voṭṭhabbanacitta, 确定心，确定或鉴别五识之一刚识知的目标。

Votthapana,【中】定义。

Vodaka,【形】无水的。

Vodapana,【中】vodapanā,【阴】清洁，洗净。

Vodapeti﹐vodāyati (vi+u出+dā+āpe), 使清洁，使纯净。【过】vodapesi。

Vodāna,【中】纯净、明净，神圣化。【反】saṃkilesa﹐【阳】烦恼，污染。

Vomissaka,【形】各种的，混合的。

Voropana,【中】剥夺。

Voropeti (vi+ava下+rup+e), 剥夺，取走。【过】voropesi。【过分】voropita。【现分】voropenta。【独】voropetvā。

Voloketi (vi+ava下+lok见+e), 调查，仔细检查。

Vosita,【形】完成的，完美的。

Vossagga, vosagga(=ossagga; ava+sṛj),【阳】vossajana,【中】作罢，放弃，移送，捐赠物(relinquishing, relaxation; handing over, donation, gift)。

Vossajati (vi+ava+saj+a), 放弃，移交，撤回。【过】vossaji。【过分】vossaṭṭha。【独】vossajitvā, vossajja。

Voharati﹐Vohāroti (vi+ava下+har拿+a), 使用，表达，呼叫，交易，管理。【过】vohari。【过分】voharita。【现分】voharanta。【独】voharitvā。

Vohariyamāna,【现分】正在叫做。

Vohāra,【阳】呼叫，世俗的表达，使用，贸易，法律学，现在的名称。vohāravacana, 惯用语。

Vohārika,【阳】商人，法官。vohārikāmacca,【阳】首席法官。

Vya-﹐= bya-(元音之前的vi-→vy﹐by﹐viy﹐veyy)=vi-﹐bya-﹐viya﹐veyya-。

Vyaggha(=byaggha),【阳】老虎。vyagghacamma【中】，老虎皮。

Vyañjana(fr. vi+añj, cp. añjati2 & abbhañjati),【中】1.特征，辅音，语词，名称，标记((accompanying) attribute, distinctive mark, sign, characteristic)。2.字母(letter (of a word) as opposed to attha (meaning, sense, spirit), (Cp. savyañjana); or padavyañjana, 文句。purisavyañjana, 男性器官(membrum virile Vin.II,269.)

Vyañjayati (vi+añj+a), 指出，表现…的特色，指示。【过】vyañjayi。【过分】vyañjita。

Vyatta, Byatta,【形】学习的，完成的，显然的，明白的。vyattara,【形】更有学问的，更有技术的。vyattā,【阴】聪明，学问。

Vyathati (vyath+a), 压迫，使服从。【过】vyathi。【过分】vyathita。

Vyantīkaroti, byantīkaroti (vi+anta+ī+kar行+o), 废止，除去，免除。【过】vyantīkari。【过分】vyantīkata。【独】vyantīkaritvā, vyantīkatvā。

Vyantībhavati (vi+anta+ī+bhū+a), 停止，终了，结束。【过】vyantībhavi。【过分】vyantībhūta。

Vyantībhāva,【阳】歼灭，破坏。

Vyapagacchati (vi+apa+gam去+a), 离开。【过】vyapagami。【过分】vyapagata。

Vyappatha,【中】1.duty, occupation, activity (khīṇavyappatha of the Arahant: having no more duties, cp. vyappathi). — 2. way of speaking, speech, utterance Sn 163, 164 (contrasted to citta & kamma; cp. kāya, vācā, mano in same use), by vacīkamma; & in defn of “speech” (see under byappatha); DhsA 324 (expld as vākya-bheda).

Vyappathi (cp. Sk. vyāpṛti) ,【阴】活动、占有、责任(activity, occupation, duty)。

Vyappanā (vi+appanā),【阴】极安止(的心)(注意的)焦点(application (of mind), focussing (of attention)。

Vyamha,【中】天宫。

Vyaya,【阳】【中】衰老，损失，衰退，开支。参考 Vaya。

Vyasana(<vy+as)﹐(=Byasana)﹐【中】不幸，毁灭，破坏(misfortune, misery, ruin, destruction, loss)。

Vyākata(vyākaroti‘解释’的【过分】),已解释，已宣布，已回答。

Vyākaraṇa(byākaraṇa),【中】文法，解释，答案，宣布。ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti ṭhapanīyaṃ pañhaṃ ṭhapeti. (该作一向(决定的)解答之问，以一向解答；该分别解答之问，分别解答；该反诘解答之问，反诘解答；该置之问，置之。)(决定的解答：又称为‘一向记’) (AA.5.92.)：aññābyākaraṇānīti arahattabyākaraṇāni.(记说具知︰阿罗汉之记说。)

Vyākariyamāna,【现分】正在解释，正在宣布。

Vyākaroti(=byākaroti)(vi+ā+kar行+o), 解释，宣布，回答。【过】vyākari。【过分】vyākata。【独】vyākaritvā。

Vyākhyāti (vi+ā+khyā见+a), 宣布，解释。【过】vyākhyāsi。【过分】vyākhyāta。

Vyākula,【形】不知所措的，困惑的，混乱的。

Vyādha,【阳】猎人。

Vyādheti (vyādhati<vyath的【未】), 病，恼。【未】vyādhayissti。【过分】vyādhita。【被】vyādhyati。

Vyādhi(=byādhi),【阳】疾病。vyādhita,【形】受疾病影响的。

Vyāpaka,【形】装满，撒布，遍布。

Vyāpajjati (vi+ā+pad去+ya),恼怒，伤害，失败。【过】vyāpajji。

Vyāpajjanā(<vyāpajjati),【阴】激怒，恶意(illwill)。

Vyāpatti (<vyāpajjati),【阴】伤害(injury, harm)，恶意(malevolence)。

Vyāpanna (vyāpajjati 的【过分】), 已出毛病，已有恶意，已恼怒。

Vyāpāda(<vi+ā向+pad去﹑走=byāpāda),【阳】恶意，恶毒，拂逆，逆向行。

Vyāpādeti (vi+ā+pad去+e), 破坏，恼怒。

Vyāpāra,【阳】职业，工作，生意。

Vyāpārita (vyāpāreti 的【过分】), 已鼓动，已催促。

Vyāpita, (Vyāpeti‘遍及’的【过分】) 遍及，使充满，散播。

Vyāpeti (vi+ap+e), 遍及，使充满，散播。【过】vyāpesi。【现分】vyāpenta。【独】vyāpetvā。

Vyābādheti (vi++bādh骚扰+e), 伤害，阻隔。【过】vyābādhesi。【过分】vyābādhita。【独】vyābādhetvā。yohaṃ na kiñci vyābādhemi tasaṃ vā thāvaraṃ vā﹐我不害任何弱者或强者。

Vyābhaṅgī,【阴】扁担(carrying pole)。

Vyāma (=byāma),【阳】寻(古代长度单位，八尺叫一寻)，从头顶到脚底的长度。

Vyāvaṭa,【形】忙碌的，活跃的，参加的，抱定决心要实行的。

Vyāsatta,【形】使依恋的。

Vyāsecana,【中】洒水。

Vyāharati (vi+ā+har拿+a), 做声，谈话，说话。【过】vyāhari。【过分】vyāhaṭa,【独】vyāharitvā。

Vyūha,【阳】排列，军队的配列。

S

S, 巴利文字母表的罗马化拼音第三十个辅音字母。发音好像汉语中的 s。

Sa1(= sva 梵文)﹐【形】自己的。(sehi kammehi = 由自己的业)。

Sa2 (cp. Sk. sa (saḥ), sā) (= so, ta 的【主、单】), 尤其是【阳】经常用这词形，例： Sa ve kāsāvam arahati(他确实值得领受袈裟的)。[sa他(阳.单.主格)] [ve确实] [kāsāvam袈裟(中.单.业格, a.)] [arahati值得领受(单3现)]。base of the Nom. of the demonstr. pron. that, he, she. The form sg. m. sa is rare (e. g. Dh 142; Sn 89).

Sa3(=saha, identical with saṃ°)接头词︰包括、和(“with,” possessed of, having, same as)。在【合】中被弄短的词形，例：sadevaka包括天神的。svājja =so ajja；svāhaṃ=so ahaṃ；svāyaṃ=so ayaṃ；so maṃ =so imaṃ。sadhammika, 含有法(having common faith); sajāti, 同生(having the same origin). 【反】 a- , nir°。sa-Inda, 与因陀罗(同在)(together with Indra); sa-uttara, 有上 (having something beyond, inferior；【反】anuttara无上)。sa-uttaracchada (& sachadana), 有天篷(a carpet with awnings above it)。sa-udaka, 有水(with water, wet)。sa-udariya, 同胞胎(born from the same womb, cp. Sodariya) sa-uddesa, 有解释(with explanation)。sa-upanisa, 同它的因(together with its cause, causally associated)。sa-upavajja, 有助手(having a helper)。sa-upādāna, 有执取(showing attachment)。sa-upādisesa, 有余(having the substratum of life remaining；【反】anupādisesa无余)。sa-ummi, 有波浪(roaring of the billows)。

Sa4 (Vedic sva & svayaṃ (=P. sayaṃ))作反身代名词own (Loc. samhi lohite, Acc. saṃ his own); (saṃ bhātaraṃ); (Acc. san tanuṃ); Instr. sena, on one’s own, by oneself.

Sa5﹐【形】(=sat)真实的。例：sappurisa真人(实人、善人)。

Sa-upādāna,【形】表现执着的。

Sa-upādisesa,【形】有残余生机的。

Sa-upādisesa-nibbānadhātu﹐【阴】有余涅盘界，阿罗汉所体验的涅盘界，虽然一切烦恼已灭尽，但诸蕴还存在。注疏里称为「烦恼之灭尽」(kilesa-parinibbāna)。《如是语经》Itivuttaka：“Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa tiṭṭhanteva pañcindriyāni yesaṃ avighātattā manāpāmanāpaṃ paccanubhoti, sukhadukkhaṃ paṭisaṃvedeti. Tassa yo rāgakkhayo, dosakkhayo, mohakkhayo” ayaṃ vuccati, bhikkhave, sa-upādisesā nibbānadhātu.(于此，诸比丘！阿罗汉比丘已漏尽，住立(梵行)，应作已作，舍重担，达自利(=阿罗汉)，遍尽有结，以正智而解脱。他安住于五根，离伤害事，经验喜与不喜，能感乐与苦，他贪尽、瞋尽、痴尽，诸比丘！这称为有余涅盘界。)《本事经》：「漏尽心解脱，任持最后身，名有余涅盘。」(T4.673a)

Saṃ-﹐【前缀】共，集，合，正，同时。

Saṃnyāsin(梵)﹐遁世者。

Saṃkilesa﹐【阳】烦恼，污染(impurity, defilement, corruption, sinfulness)。【反】：vodāna【中】明净。【反】：visuddhi【阴】清净。

Saṃkiliṭṭha (saṃkilissati的【过分】), 烦恼、污染(stained, tarnished, impure)。

Saṃusanatā﹐【形】失忆性，失念。

Saṃkilissati (saṃ+kilissati, cp. BSk. Saṅkliśyati) 烦恼，污染(to become soiled or impure)。【过分】saṃkiliṭṭha。【使】saṃkileseti。

Saṃyata(& saññata)(pp. of saṃyamati),【形】抑制，自制(克制自己)。saṃyata,【形】抑制心意的。Saṃyatacārī,【形】自制而住的。佛陀对比丘的期许则是︰《法句经》(Dh.v.362)︰「手已完全调御(saṃyato)，脚已完全调御，及言语已完全调御，最高的(心)已完全调御，内在得乐(ajjhattarato)、已定(samāhito)、孤独(eko)、完全满足(santusito)名比丘。」

Saṃyama,【阳】saṃyamana,【中】抑制，克己，节制。saṃyamī,【阳】隐遁者，抑制五官的人。

Saṃyamati(saṃ+yamati), 抑制，练习克己(to practise self-control S I.209 (pāṇesu ca saṃyamāmase, “if we can keep our hands off living things”). pp. saṃyata. Caus. saññāmeti to restrain. Cp. paṭisaṃyamati.

Saṃyameti (saṃ+yam+e), 抑制，练习克己。【过】saṃyamesi。【过分】saṃyamita。【现分】saṃyamenta。【独】saṃyametvā。

Saṃyujjati (saṃ+yuj连接+ya), 被联合，被连接。【过】saṃyujji。

Saṃyuta, Saṃyutta (Saṃyujjati的【过分】),已连接，已联合，已绑在一起。

Saṃyūhati (saṃ+ūh+a), 形成一块，形成一团，形成一堆。【过】saṃyūḷhi。【过分】saṃyūḷha。

Saṃyoga,【阳】束缚，联盟，协会，脚镣，元音复合。

Saṃyojana(fr. saṃyuñjati),【中】结，连接，束缚，桎梏(bond, fetter S.IV,163 etc.; especially the fetters that bind man to the wheel of transmigration)。saṃyojaniya,【形】对桎梏有用的。D.33./III,216.：Tīṇi saṃyojanāni–sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso(三结：有身见(personality-belief)、疑(sceptical doubt)、戒禁取(clinging to mere rules and ritual))。Sn.(1108-9；CS:1114-5)：“Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ. Kissassa vippahānena, nibbānaṃ iti vuccati”(什么是世界的束缚？怎样考察它？抛弃什么，才是人们所说的涅盘？)“Nandisaṃyojano loko, vitakkassa vicāraṇaṃ; Taṇhāya vippahānena, nibbānaṃ iti vuccati”.(欢喜是世界的束缚，通过思想考察它，抛弃贪爱便是人们所说的涅盘。)

Saṃyojeti (saṃ+yuj连接+e), 参加，结合，绑。【过】saṃyojesi。【过分】saṃyojita。【现分】saṃyojenta,【独】saṃyojetvā。

Saṃrakkhati (saṃ+rakkh保护+a), 保卫，防止。【过】saṃrakkhi。【过分】saṃrakkhita。【独】saṃrakkhitvā。

Saṃrakkhanā,【阴】保卫，保护。

Saṃroceti (saṃ+roceti), 欢喜(to find pleasure in, only in aor.(poetical) samarocayi Sn.290, 306, 405; J.IV,471.

Saṃvacana (saṃ+vacana) ,【中】句子(sentence DhsA.52.)。

Saṃvacchara(saṃ+vacchara; cp. Vedic saṃvatsara),【中】年(a year)。Nom. pl. saṃvaccharāni J.II,128.

Saṃvaṭṭakappa,【阳】世界的毁灭。

Saṃvaṭṭati (saṃ+vat(vṛt)使转动+a), 1.导致，引生(to be evolved, to be in a process of evolution)。2.毁灭(to fall to pieces, to come to an end, to pass away, perish, dissolve)。【过】saṃvaṭṭi。A.1.1./I,3.︰Nāhaṃ bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṃvattati. (我不见其它一法，如此(一法)能使未生欲贪生起欲贪，或已生欲贪增长扩大。)

Saṃvaṭṭana,【中】旋转，解散。

Saṃvaḍḍha (Saṃvaḍḍhati的【过分】), 已长大，已培养。

Saṃvaḍḍhati (saṃ+vaḍḍh增长+a), 生长，增加。【过】saṃvaḍḍhi。【现分】saṃvaḍḍhamāna。【独】saṃvaḍḍhitvā。

Saṃvaḍḍhita, (Saṃvaḍḍhati的【过分】), 已增加，已长大，已养育。

Saṃvaḍḍheti (Saṃvaḍḍhati的【使】), 养育，滋养，培养。【过】saṃvaḍḍhesi。【过分】saṃvaḍḍhita。【独】saṃvaḍḍhetvā。

Saṃvaṇṇā,【阴】说明，解释，赞美。

Saṃvaṇṇeti (saṃ一起+vaṇṇ称赞+e), 说明，批评，盛赞(赞美有加)。【过】saṃvaṇṇesi。【过分】saṃvaṇṇita。【义】saṃvaṇṇetabba。【独】saṃvaṇṇetvā。

Saṃvattati (saṃ+vat+a), 存在，导致(to lead (to), to be useful (for))。【过】saṃvatti。【过分】saṃvattita。Pot. saṃvatteyya。nibbidāya, virāgāya…nibbānāya saṃvattati. e. g. D.I,189; II,251; III,130; S.V,80, 255; A III,83, 326.

Saṃvattanika,【形】有益的，涉及的。

Saṃvatteti (saṃvattati 的【使】), 使继续。【过】saṃvattesi。【过分】saṃvattita。【独】saṃvattetvā。

Saṃvaddha,【过分】已长大，已培养。参考 Saṃvaḍḍha。saṃvaddhana,【中】生长，培养，成长。

Saṃvara,【阳】抑制。saṃvaraṇa,【中】限制，障碍，关闭。

Saṃvarati (saṃ+var遮盖+a),覆盖，关闭，抑制。【过】saṃvari。【过分】saṃvuta。【独】saṃvaritvā。guttadvāro susaṃvuto, 守护(根)门，善自关闭。

Saṃvarī,【阴】夜晚。

Saṃvasati (saṃ+vas住+a), 交往，共处，同居。【过】saṃvasi。【过分】saṃvasita。【独】saṃvasitvā。

Saṃvāsa,【阳】1.同房。2.亲密。3.性交。saṃvāsaka,【形】同居的，共处一室的。

Saṃvigga (Saṃvijjati的【过分】), 已激动，已被恐惧所影响。

Saṃvijjati (saṃ+vid知+ya), 被发现，存在，被激动，被移动。【过】saṃvijji。【现分】saṃvijjamāna。Ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā sajvijjanti vā te Tathāgatassa no vā ti.(凡是眼、耳所识之污秽法，于如来是否存在呢？)

Saṃvidahati (saṃ+vi+dhā+a), 安排，准备，下令。【过】saṃvidahi。【过分】saṃvidahita。【独】saṃvidahitvā。【现分】saṃvidahamāna。【义】saṃvidahitabba。

Saṃvidahana,【中】安排，下令。

Saṃvidhāna,【中】安排，下令。

Saṃvidhāya (Saṃvidahati的【独】), 安排了。saṃvidhāyaka,【形】安排的人，处理的人。

Saṃvidhātuṃ (Saṃvidahati 的【不】), 要安排，要下令。

Saṃvibhajati (saṃ+vi+bhaj +a), 分开，分享。【过】saṃvibhaji。【过分】saṃvibhajita。saṃvibhatta。【独】saṃvibhajja, saṃvibhajitvā。

Saṃvibhajana,【中】saṃvibhāga,【阳】分，分享。

Saṃvibhatta,【过分】已分好，已安排。

Saṃvibhāgī,【阳】慷慨，大方，豪爽。

Saṃvihita, (Saṃvidahati 的【过分】) 已安排，已下令，已准备。

Saṃvuta, (saṃvarati 的【过分】) 抑制。saṃvutindriya,【形】已控制了五根的。

Saṃvega,【阳】悚惧，激动，宗教性的情绪。

Saṃvejana,【中】情绪的因素，激动的因素。

Saṃvejaniya,【形】易于引起情绪的，易于引起焦虑的。

Saṃvejeti (saṃ+vij+e), 使激励，使激动。【过】saṃvejesi。【过分】saṃvejita。【独】saṃvejetvā。

Saṃseda (saṃ+seda) (cp.BSk saṃsvedaja)汗，湿。saṃsedaja﹐湿生(有情类生从湿气出生)。

Saṃvohāra(saṃ+vohāra)﹐事业(business)，交通(traffic)。

Saṃvohārati (denom.<saṃvohāra) 贸易(to trade (with))。【现分】Saṃvohāramāna。

saṃs﹐【字根I.】称赞(to praise)。

Saṃsagga,【阳】连络，结交。

Saṃsaṭṭha(pp. of saṃ+sṛj发出),【过分】已和…混合，已参加，已结交。S.22.3./III,11.︰Idha, gahapati, ekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati.(居士！在此，有一类(出家)人与在家混杂居住，同喜，同愁，于乐中乐，于苦中苦，于生起作当作的事，自己陷入其中。)

Saṃsatta,【过分】已附着，已执着。

Saṃsandati (saṃ+sand+a), 适合，同意，一起跑。【过】saṃsandi。【过分】saṃsandita。【独】saṃsanditvā。

Saṃsandeti (saṃsandati的【使】), 使适宜，比较。【过】saṃsandesi。【独】saṃsandetvā。

Saṃsappati (saṃ++sap服务+a), 向前爬，爬行，慢慢地移动。【过】saṃsappi。【独】saṃsapitvā。

Saṃsappana,【中】扭动，挣扎。

Saṃsaya(Vedic saṃśaya) ,【阳】疑惑、忧虑(doubt(=vicikicchā))。aññamaññaṃ mukhāni oloketvā saṃsayapakkhandehi,, 面面相觑后，陷入疑惑。

Saṃsarati (saṃ+sar(梵sṛ)动转+a), 不断地到处移动，轮回。【过】saṃsari。【过分】saṃsarita。【独】saṃsaritvā。

Saṃsaraṇa,【中】到处移动，徘徊。

Saṃsādeti (saṃ+sad坐+e), 置在一边，搁置，延期。

Saṃsāra (saṃ+sar(梵sṛ)动转),【阳】继续旅行，轮回。saṃsāracakka,【中】轮回的轮子。saṃsāradukkha,【中】轮回的苦。saṃsārasāgara,【阳】轮回的大海。

Saṃsijjhati (saṃ+siddh+ya), 被实现，成功,【过】saṃsijjhi。【过分】saṃsiddha。

Saṃsita (saṃsati 的【过分】), 已期望，已盼望。

Saṃsiddhi,【阴】成功。

Saṃsibbita (saṃsibbati 的【过分】), 已缝纫，已交织。

Saṃsīdati (saṃ+sad坐+a), 下沉，灰心，消极，变弱。【过】saṃsīdi。【现分】saṃsīdamāna。【独】saṃsīditvā。

Saṃsīdana,【中】沉没。

Saṃsīna,【过分】已下跌。

Saṃsuddha,【过分】已纯粹。saṃsuddhagahaṇika,【形】纯净的血统。

Saṃsuddhi,【阴】纯净。

Saṃsūcaka 【形】指出的。

Saṃsedaja,【形】湿生的。

Saṃseva,【阳】saṃsevanā,【阴】结交。

Saṃsevati (saṃ+ sev服侍、联合+a), 结交(台语：交陪kau pue5)，参加。【过】saṃsevi。【过分】saṃvita。【现分】saṃsevamāna。【独】saṃsevitvā。

Saṃsevī,【形】结交的人。

Saṃskṛta, 【梵语】梵语(原意︰整理好的)。梵语似乎是人工组成的语言。唐玄奘《大唐西域记》卷二说︰「详其文字﹐梵天所制﹐原始垂则﹐四十七言(47个字母)。」梵语这个名词﹐可能就代表印度语言学者早有的想法。不过﹐梵语一词在中国并不是一开始就有的﹐《梁高僧传》卷一《安清传》说︰「于是宣译众经﹐改胡为汉。」「胡」字在同书的元﹑明本作“梵”﹐用“梵”代替“胡”﹐表示中国学者对梵语有了进一步认识。梵语元音分简单元音﹑二合元音﹑三合元音﹐辅音分喉音﹑腭音﹑顶音﹑齿音﹑唇音﹑半元音﹑咝音和气音等。         名词有性(阳性﹑阴性﹑中性)﹑数(单数﹑双数﹑复数)﹑格(体格﹑业格﹑具格﹑为格﹑从格﹑属格﹑依格﹑呼格)的变化。         动词变位包括单数﹑双数﹑复数﹔人称有第一﹑第二﹑第三人称﹔时间分现在时﹑未完成时﹑完成时﹑不定过去时﹑将来时﹑假定时﹔语态有主动﹑中间﹑被动﹔语气分陈述式﹑虚拟式﹑命令式﹑祈使式(不定过去时的虚拟语气)﹔语尾分原始和派生两种。

义净在《梵语千字文》的序言中说:“并是当途要字﹐但学得此﹐则余语皆通﹐不同旧千字文﹐若兼悉昙章读梵本﹐一两年间即堪翻译矣﹐”但是﹐这是难以做到的﹐其后还有一些书﹐如《翻梵语》﹑《翻译名义集》等﹐也只是单词对译一类的书﹐从《高僧传》中可以看出﹐唐代一些佛教寺庙教授梵语﹐至于用什么课本﹐怎样教﹐我们都不清楚。(录自︰http://db2.library.ntpu.edu.tw/cpedia/Content.asp?ID=50018)

现代印度语为印地语，印地语标准语有元音11个  ，辅音43个。54个音位中，有1个元音和5个辅音是外来音，只使用于外来语中。印地语原有的10个元音都有对应的鼻化形式。辅音中不但清塞音、清塞擦音等有对应的送气音，浊塞音、浊塞擦音、闪音等也都有对应的送气音。送气音和不送气音有区别意义的作用。一般没有重音，也没有声调。语法比梵语大大简化，名词有阴性、阳性和单数、复数的范畴。在少数代词中还保留了格的残余形式。名词格的形式已经消失。句中名词或代词跟其它词之间的关系是在名词或代词后面用后置词来表示。名词或代词等带有后置词时，其形式有一定的变化。动词除有人称、性、数等范畴外，还有体、时、式、态等范畴。句子的基本语序为主语—宾语—谓语。词汇方面，基本词汇大部分是从梵语演变而来的。各专业学科的术语，近来的趋向是直接取自梵语，或用梵语构词法创立新的梵语词。在穆斯林统治时期，印地语吸收了大量波斯语和阿拉伯语词。英国统治时期，它又吸收了大量英语词语，至今还在不断地从英语吸收新的词语。在吸收外来语同时，还吸收了外来语的一些构词手段。(http://baike.baidu.com/view/65810.htm)

Saṃhāni (saṃ-hāni( sk.〃√hā杀 ), 【阴】损减、减退。

Saṃhaṭa, (saṃharati 的【过分】) 已收集，已接合，已折迭起来。

Saṃhata1 (pp. of saṃ+han),【形】结实的，紧密的(firm, compact)。

Saṃhata2 (pp. of saṃ+hṛ), 已移动，已破坏(removed, destroyed, 同visaṃhata)。

Saṃharaṇa,【中】聚集，折迭。

Saṃharati (saṃ+har拿+a), 收集，接合，折迭起来。【过】saṃhari。【过分】saṃhaṭa, saṃharita。【现分】saṃharanta﹐saṃharamāna。【独】saṃharitvā。

Saṃharāpeti, 【使】被剃除。saṃharāpeyya, 3s.opt.。

Saṃhāra,【阳】删节，编辑。saṃhāraka,【形】接合的。

Saṃhārima,【形】活动的。

Saṃhita(pp. of sandahati具有、伴随< saṃ+dhā给),【形】装备的，持有的。saṃhitā,【阴】连接，语调的和谐。anatthasaṃhito, 不具利益。

sak(梵śak)﹐I【字根V.】能干(to be able)。

sakk﹐【字根VI.】能干(to be able)。

Saka,【形】自己的。【阳】亲戚。【中】自己的财产。sakamana,【形】欢喜的。

Sakaṅkha,【形】可疑的。

Sakaṭa,【阳】【中】手推车，四轮马车。sakaṭabhāra, sakaṭavāha,【阳】一满车(的装货量)。sakaṭavyūba,【阳】车形阵(的军阵)。

Sakaṇṭaka,【形】多刺的。

Sakadāgāmī,【阳】斯陀含(一来，二果圣人)。

Sakabala,【形】(saka+bala:) 自己的力量，(sa+kabala:) 口中有食物的。

Sakamma,【中】自己的责任。sakammaka,【形】及物的(动词)。

Sakaraṇīya,【形】仍然有点事要做的人(one who still has something to do)。

Sakala,【形】全部的，整个的。

Sakalikā,【阴】碎片。

Sakāsa,【阳】邻近，出现。

Sakicca,【中】自己的事情。

Sakiñcana,【形】有世间的执着的。

Sakideva﹐一时。(=ekāvajanena)。

Sakiṃ,【副】一次。

Sakīya,【形】自己的。

Sakuṇa,【阳】鸟。sakuṇagghī,【阳】鹰。sakuṇī,【阴】母鸟，母鹰。

Sakunta,【阳】鸟。

Sakka1(<śak, cp. Sk. śakya),【形】能干的(台语：有才调u7 cai5 tiau7)，可能的(able, possible)。sasakkaṃ (=sa3+sakkaṃ)尽可能(as much as possible)。

Sakka2(梵śakya),【阳】释迦，释迦族的人。释迦族有五姓：瞿昙(巴Gotama；梵Gautama)、甘蔗(巴；梵Ikṣvāku)、日种(巴Suriya-vaṃsa；梵Sūriya-vaṃśa)、释迦(巴Sakka；梵śākya)、舍夷(巴；梵Sākī)。

《中部注》：Sīhahanurañño(狮子颚王，古译：狮子颊王)的五子：Suddhodano(净饭王，释迦牟尼佛之父), Sukkodano(白饭王), Sakkodano (释迦饭王), Dhotodano (纯饭王，古译：斛饭王), Amitodano (无量饭王，古译：甘露饭王，‘甘露’的巴利文是Amato). (Mūlapaṇṇāsa-aṭṭhakathā, CS:p.1.366；《律部》Pācityādiyojanā﹐pg.98.；《律部》Sāratthadīpanī-ṭīkā(tatiyo bhāgo) pg.3.78)。《经集注》Suttanipāta-aṭṭhakathā, (CS:p.2.88)的顺序不同：Suddhodano, Amitodano, Dhotodano, Sakkodano, Sukkodano.《中部注》(MA.14./II,61.)说：摩诃男及阿那律是兄弟，世尊的小叔父之子。净饭王、白饭王、释迦饭王、纯饭王、无量饭王五位是亲兄弟，无量公主是他们的姐妹，帝沙上座是她的儿子。如来与难陀(Mahāpajāpatī的儿子，DhpA.v.391.)上座是净饭王之子。摩诃男及阿那律是白饭王之子。阿难陀上座是无量饭王之子，世尊最年轻的堂弟。摩诃男是比较老(资格)的斯陀洹的声闻弟子。(Mahānāmoti Anuruddhattherassa bhātā Bhagavato cuḷapituputto. Suddhodano Sukkodano Sakkodano Dhotodano Amitodanoti ime pañca janā bhātaro. Amitā nāma devī tesaṃ bhaginī. Tissatthero tassā putto. Tathāgato ca Nandatthero ca Suddhodanassa puttā, Mahānāmo ca Anuruddhatthero ca Sukkodanassa. ānandatthero Amitodanassa, so Bhagavato kaniṭṭho. Mahānāmo mahallakataro sakadāgāmī ariyasāvako.《波逸提等解说》说：释迦饭王、纯饭王之子不明(Sakkodanadhotodanānaṃ puttā apākaṭā.)另外提到「无量(公主)及巴莉达滴(公主)两位是姐妹」(Amitā, Pālitāti(Pāmitā) dve bhaginiyo.) (Pācityādiyojanā,pg.98)《说一切有部》传说：提婆达多是无量饭(甘露饭)王之子(毗奈耶破僧事卷二)；《化地部》传说：提婆达多是白饭王之子(五分律卷十五)。

狮子颚王(Sīhahanurañño)
净饭王

Suddhodano

 白饭王

Sukkodano

 释迦饭王

Sakkodano

 纯饭王

Dhotodano

 无量饭王

Amitodano
巴利三藏 1.如来

2.难陀(Mv.82)

 1.摩诃男

2.阿那律

 阿难
说一切有部 1.如来

2.难陀

 1.婆波

2.跋提

 1.摩诃男

2.阿那律

 1.阿难

2.提婆达多
化地部、

大智论

 1.如来

2.难陀

 1.阿难

2.提婆达多

 1.摩诃男

2.阿那律

 1.婆波

2.跋提

Sakka3(梵śakya),【阳】帝释天王。Sakko devānaṃ Indo﹐帝释，又作释提恒因，即忉利天之主。

Sakkacca(ger. of sakkaroti),【独】尊敬了、珍惜了(respectfully)，仔细地(carefully)。sakkaccakārī,【阳】小心行动者。sakkaccaṃ,【副】小心地，彻底地。

Sakkata (sakkaroti 的【过分】), 已尊敬，已按时照顾。

Sakkareyyāna﹐

Sakkatta,【中】天王的地位。

Sakkatvā, [sakkaroti尊敬] 的【独】。

Sakkarīyati (sakkaroti‘尊敬’的【被】), 被尊敬。【现分】sakkariyamāna。

Sakkaroti (saṃ+kar行+o), 尊敬，尊敬地对待，受到周到地招待。【过】sakkari。【过分】sakkata。【现分】sakkaronta。【义】sakkaritabba, sakkātabba。【独】sakkatvā, sakkaritvā。【不】sakkarituṃ, sakkātuṃ。

Sakkā,【无】那是可能的。

Sakkāya(sat+kāya, cp.BSk.satkāya),【阳】已存在的身体(the body in being, the existing body or group; individuality)。sakkāyadiṭṭhi,【阴】有身见，身见。DA.33./III,991.︰Sakkāyoti pañcupādānakkhandhā.( ‘有身’即五取蕴)。DA.33./III,988.︰Sati rūpādibhede kāye diṭṭhi, vijjamānā vā kāye diṭṭhīti sakkāyadiṭṭhi.(于‘色’等分离出来有身见，有身见存在的，为‘有身见’。)

Sakkāra(sat+kar(梵kṛ)作)(梵satkāra ),【阳】款待(hospitality)，尊敬，恭敬(honour, worship)。sakkāraṃ karoti﹐表示尊敬(to pay reverence)，告别(to say goodbye)。

Sakkuṇāti (sak+uṇā), 能。【过】sakkuṇi。【现分】sakkuṇanta。【独】sakkuṇitvā。

Sakkuṇeyyatta,【中】可能性，能力。

Sakkoti (sak(梵śak)+o), 能(possible)。【3.单.过】asakkhi，sakkhi，sakkuṇi；【1.复.过】asakkhimha & asakkhimhā。【现分】sakkonta。【现】sakkoti; sakkati [=class.Sk.śakyate]。【义】sakkuṇeyya; archaic 1st pl.sakkuṇemu；【未】sakkhati; sakkhīti [=Sk.śakṣyati]、【3.复.未】sakkhinti Sn 28、【2.单.未】sagghasi、【3.单.未】sakkhissati。【未被】sakkuṇeyya(【反】不可能asakkuṇeyya (impossible))。

Sakkharā,【阴】1.碎石(gravel, grit)。2.陶瓷破片(potsherd)。3.颗粒、晶体(grain, granule, crystal, in loṇasakkharā)。4.粗糖((granulated) sugar)。

Sakkhali, sakkhalikā,【阴】耳孔，薄片，鱼鳞。

Sakkhi,【无】面对面，眼前。sakkhika, sakkhī,【形】目击者，证人。sakkhidiṭṭha,【形】相见。sakkhipuṭṭha, 被请做证人。

Sakya,【形】释迦族的。Sakyamuni,【阳】释迦牟尼(直译：释迦族的行者)。samaṇiyo sakyadhītaro, 释迦沙门尼。

Sakha, sakhi,【阳】朋友。Sakhā, sakhī,【阴】女朋友。sakhitā,【阴】友谊。 a companion, friend; Nom. sakhā ; Acc. sakhāraṃ; & sakhaṃ; Instr. sakhinā; Abl. sakhārasmā; Gen. sakhino; Voc. sakhā; Nom. pl. sakhā ; & sakhāro; Gen. sakhīnaṃ & sakhānaṃ. In compn with bhū as sakhi° & sakhī°, e. g. sakhibhāva friendship & sakhībhāva

Sakhila,【形】言语慈祥的。

Sakhibhāva, 友谊(friendship)。

Sakhya,【中】友谊。

Sagabbha,【形】怀孕的。

Sagāha,【形】充满凶猛的野兽。

Sagāmeyya,【形】来自相同的村庄的。

Sagārava,【形】表示尊敬的。sagāravavaṃ,【副】表示尊敬地。sagāravavatā,【阴】尊敬。

Sagotta,【形】同一个血统的，同族者。

Sagga,【阳】快乐的地方，天堂。saggakāya,【阳】天上的集会。saggamagga,【阳】登天之路。saggaloka,【阳】天上世界。saggasaṃvattanika,【形】导致登天的。

Sagguṇa,【阳】好特质。

saṅk(梵śañk)﹐【字根I.】怀疑(to doubt)。

Saṅkacchikā(梵saṅkakṣikā)﹐【阴】掩腋衣、僧祇支、僧却崎。《翻梵语》卷第三(T54.1005.1-2)︰「僧祇支，旧译曰偏袒。持律者曰︰助身衣。声论者云。正外国音。应言︰僧割侈。僧割︰翻为肩。侈︰翻为覆肩衣。总说无非助身衣。分别应以覆肩衣为正。」

Saṅkaṭīra,【中】垃圾堆。

Saṅkaḍḍhati (saṃ+kaddh+a), 收集，拖拉。【过】saṅkaḍḍhi。【独】saṅkaḍhitvā。

Saṅkati (saṅk(梵śañk)怀疑+ṃ-a), 怀疑，犹豫，不能确定。【过】saṅki。【过分】saṅkita。【现分】saṅkamāna。【独】saṅkitvā。

Saṅkanta, (saṅkamati 的【过分】) 经过，移动，移居。

Saṅkantati (saṃ+kant+a),四处剪。【过】saṅkanti。【过分】saṅkantita。【独】saṅkantitvā。

Saṅkantika,【形】从一处移到另一处的。saṅkatikaroga,【阳】传染病。

Saṅkappa(saṃ+ kapp (梵kḷp) 使适应),【阳】思惟，意图，目的(thought, intention, purpose, plan。saṅkappa is defd at DhsA 124 as (cetaso) abhiniropanā, 心的固定)。kāmasaṅkappa,欲思。paripuṇṇasaṅkappa, 充满意图。sarasaṅkappa,记忆、希望。vyāpādasaṅkappa, 瞋思惟。vihiṃsasaṅkappa, 害思惟。sammāsaṅkappa,正思惟( right thoughts or intentions)。tayo kusala-saṅkappā三善思(three kinds of wholesome thought)︰nekkhamma-saṅkappo出离思(the thought of renunciation)，avyāpāda-saṅkappo无恚思(the thought of non-ill-will)，avihiṃsā-saṅkappo无害思(the thought of harmlessness)。Saṅkappeti (saṃ+kapp +e), 想，想象。【过】saṅkappesi。【过分】saṅkappita。【独】saṅkappetvā。

Saṅkamati [saṃ+kamati] 1. to go on, to pass over to (Acc.) 。2. to transmigrate Miln 71 sq. (+paṭisandahati). — grd. saṅkamanīya。cīvara° a dress that should be handed over, which does not belong to one Vin IV.282. — pp. saṅkanta。Caus. saṅkāmeti (1) to pass over, to cause to go, to move, to shift Vin III.49, 58, 59. — 2. to come in together (sensations to the heart) DhsA 264. — Cp. upa°.

Saṅkamati (saṃ+kam(梵kram)超越+a), 经过，移动，移居(a passage, bridge)。【过】saṅkami。【过分】saṅkanta。【独】saṅkamitvā, saṅkamma。

Saṅkamana,【中】通道，桥，越过，从一处到另一处的移动。ehi me tvaṃ bhikkhu paṅke saṅkamo hohi(来吧！汝为我(倒卧)污泥之上当作桥吧！)

Saṅkampati (saṅkaṃpati saṃ+kamp+a), 战栗，摇动。【过】saṅkampi。【过分】saṅkampita。【独】saṅkampitvā。

Saṅkara,【形】充满喜悦的。【阳】混合。

Saṅkalana,【中】附加，征收。

Saṅkā, saṅkāyanā(<śaṅk),【阴】疑惑，不确定(doubt, uncertainty, fear)。

Saṅkassara(doubtful, if Vedic saṅkasuka), 【形】可疑的(doubtful; wicked)。

Saṅkāyati (saṅkā 的【派】; Dhtp 4 defines saṅk as “saṅkāyaṃ”), 怀疑，不能确定。【过】saṅkāyi。【过分】saṅkāyita。

Saṅkāpeti(<saṃ+kḷp),准备(to prepare, get ready, undertake)。

Saṅkāra(<saṃ+kṛ),【阳】垃圾(rubbish)。saṅkūṭa,【阳】垃圾堆。saṅkāracoḷa,【中】废布(从垃圾堆拾到的碎布)。saṅkāraṭṭhāna,【中】垃圾桶，垃圾堆。saṅkārayakkha,垃圾堆的夜叉。Pāci.IV,264(CS:p.346)︰Saṅkāraṃ nāma kacavaraṃ vuccati.(︰。)

Saṅkāsa(saṃ+kāsa, of kāś, cp. okāsa),【形】出现，相似的(appearance; (-°) having the appearance of, like, similar)。

Saṅkāsanā,【阴】解释。

Saṅkiṇṇa (saṅkirati 的【过分】), 已充满，已混合，已不纯。

Saṅkita, (saṅkati 的【过分】)。

Saṅkittana,【中】公布，宣言。

Saṅkiliṭṭha, (Saṅkilissati的【过分】) 已被弄脏，已被掺杂。

Saṅkilissati (saṃ+kilis+ya), 被弄脏，被掺杂，被污染。【过】saṅkilissi。【独】saṅkilissitvā。

Saṅkilissana,【中】saṅkilesa,【阳】杂质，污秽。

Saṅkilesika,【形】有害的，腐败的。

Saṅkī,【形】可疑的。

Saṅkīyati (saṅkati 的【被】), 被怀疑。

Saṅku,【阳】柱，长钉，标枪。saṅkupatha,【阳】用柱支撑着行走才能通过的路径。

Saṅkucati (saṃ+kuc(梵kuc / kuñc) 畏怯+a), 使缩短，收缩，紧握。【过】saṅkuci。【过分】saṅkucita。【独】saṅkucitvā。【使】saṅkoceti。

Saṅkucana,【中】收缩。

Saṅkupita (saṅkuppati 的【过分】), 已激怒。

Saṅkuṭika(fr. saṃ+*kuṭ kuc, cp. kuṭila), 对折、迭起(doubled up)。

Saṅkuṭita(=Saṅkuṭika) ,【形】对折的，缩小的，蜷缩的(doubled up, shrivelled, shrunk)。

Saṅkuṭila (saṃ+kuṭila),【形】弯曲、卷(curved, winding)。

Saṅkuṇḍita [pp. of saṃ+kuṇḍ: see kuṇḍa] 扭曲(contorted, distorted )。

Saṅkuddha(saṃ+kuddha), 怒(angry, D.II.262)。

Saṅkula(saṃ+kula),【形】充满的，拥挤的(crowded, full)。

Saṅketa(saṃ+keta),【阳】【中】标志，指定的地方，集合点。saṅketakamma,【中】同意(agreement)。

Saṅkoca(saṃ+koca, of kuc),【阳】收缩(contraction (as a sign of anger or annoyance))，面部的歪扭(grimace (mukhasaṅkoca))，扭曲(台语：歪篙趑趄uai ko chi7 chuah8)。

Saṅkoceti (san+kuc+e)(caus. of saṅkucati), 缩短，扭曲(to contract)。【过】saṅkocesi。【过分】saṅkocita。

Saṅkopa,【阳】扰乱，激动。

Saṅkha1(cp. Vedic śaṅkha),【阳】1.犬齿贝，贝壳，海螺壳(a shell, conch; mother-of-pearl; a chank, commonly used as a trumpet)。saṅkhakuṭṭhī,【阳】身有白癍的人(a kind of leper)。saṅkhathāla,【阳】海螺壳制的容器(mother of pearl)。saṅkhadhama,【阳】吹海螺壳的人(a trumpeter)。saṅkhamuṇḍika,【中】贝秃刑(the shell-tonsure拷问刑法)。

Saṅkha2﹐一种水生植物(a water plant)。

Saṅkha3﹐智慧。Nettippakaraṇa-ṭīkā(导论疏)：Saṅkhāti paññā. Paññāpadhānā ca bhāvanāti āha “paṭisaṅkhāya paṭipakkhabhāvanāyā”ti.(智慧：智慧。精进的智慧和修习的智慧，即所谓的以审察智和以对治的修习。)

Saṅkhata (saṅkharoti 的【过分】；Sk. saṃskṛta), 已以…为条件，已修理，已由…因素产生，有为的。saṅkhatadhātu,【阴】条件的境界。saṅkhatalakkhaṇa﹐有为相。A.3.47./I,152.：Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī”ti. (知生，知灭，知住之变动。诸比丘！此等三者，是有为之有为相。) asucisaṅkhata(< a-suci-saṅkhata),不净积集。

Saṅkhati (cp. Sk. saṃskṛti,【阴】烹饪术(cookery M.I,448.)。

Saṅkhaya(saṃ+khaya),【阳】破坏、消费、损失(destruction, consumption, loss, end (=vināsa DhA.III,421)。

Saṅkharaṇa,【中】恢复，准备。

Saṅkharoti (saṃ+kar行+o), 回复，准备，集合。【过】saṅkhari。【过分】saṅkhata。【现分】saṅkharonta。【独】saṅkharitvā。【使】saṅkharīyati。

Saṅkhalika,【中】链(a chain)。D.22./II,296.(M.10./I,58.)︰bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ …(犹如比丘应看丢弃在墓地的尸体(sarīraṃ, n.s.Acc.)：(被)筋连结(nhārusambandhaṃ, pp.(n.s.Acc.))的骨链(aṭṭhikasaṅkhalikaṃ, n.s.Acc.)，有肉有血(samaṃsalohitaṃ, n.s.Acc.)；…)

Saṅkhalikā(fr. saṅkhalā；cf. 梵 śṛṅkhalā),【阴】链(a chain)。aṭṭhikasaṅkhalikaṃ(D.22.；M.10.),【中】骨链。devasaṅkhalika, 魔术链。

Saṅkhā, saṅkhyā(saṃ+khyā见),【阴】1.列举，计算，评估(enumeration, calculation, estimating)。2.数目(number)。3.定义(denomination, definition, word, name) (=uddesa gaṇanā paññatti)。saṅkhaṃ gacchati﹐(to be styled, called or defined; to be put into words )。saṅkhaṃ gata(cp. saṅkhāta)﹐称为(is called)。saṅkhaṃ na upeti (nopeti) cannot be called by a name, does not count, cannot be defined。

Saṅkhāta(pp. of saṅkhāyati),【过分】已决定，已估计(agreed on, reckoned)。在【合】中)所谓的，命名((-°) so-called, named))。saṅkhātadhamma,已检视或确认教法。

Saṅkhādati (saṃ+khād嚼+a), 咀嚼。【过】saṅkhādi。【过分】saṅkhādita。【独】saṅkhāditvā。

Saṅkhāna,【中】计算，估计。

Saṅkhāya (saṅkhāti 的【独】), 考虑了，区别了。A.9.2./IV,354.：saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.(一思量后，即亲近；一思量后，即堪忍；一思量后，即舍离；一思量后，即遣除。)

Saṅkhāra (saṃ+ kar(梵kṛ)行),【阳】行(直译：一起作、共作、共作物)，必要的条件，有条件的事物，生死(《长阿含十报法经》(T1.237.1)、一卷本《杂阿含经》(T2.496.2-3、498.3)、《佛说阿含正行经》(T2.883.2)、《佛说忠心经》(T17.550.3)、《阿含口解十二因缘经》(T25.55.2)…等，直接把行蕴译成「生死」。)。saṅkhārakkhandha,【阳】行蕴。saṅkhāradukkha,【中】行苦。saṅkhāraloka,【阳】行世界，整个的创造(有为法)。M.A.44./II,364.︰Tattha kāyapaṭibaddhattā kāyena saṅkharīyati karīyati nibbattīyatīti kāyasaṅkhāro. Vācaṃ saṅkharoti karoti nibbattetīti vacīsaṅkhāro. Cittapaṭibaddhattā cittena saṅkharīyati karīyati nibbattīyatīti cittasaṅkhāro.

Saṅkhārupekkhāñāṇa,【中】行舍智。

Saṅkhitta, (Saṅkhipati的【过分】) 1.精简，简短(concise, brief)。2.浓缩(concentrated, attentive)。3.缩减(contracted, thin, slender)。DA.22./III,776.；MA.10./I,280.︰Saṃkhittanti thinamiddhānupatitaṃ, etañhi saṃkuṭitacittaṃ nāma.(已昏昧︰即︰昏沈、呆滞降临，这是蜷缩的心。)

Saṅkhipati (saṃ+khip抛+a), 1.堆积( to collect, heap together)。2.抽离(to withdraw, put off)。3.浓缩(to concentrate)。4.删减(to abridge, shorten)。【过】saṅkhipi。【现分】saṅkhipanta, saṅkhipamāna。【义】saṅkhipitabba。【独】saṅkhipitvā。【不】saṅkhipituṃ。

Saṅkhippa(saṃ+khippa),【形】快速(quick)。

Saṅkhubhati(saṃ+khubh摇动+a), 被煽动，搅动(to be shaken, to be agitated, to stir)。【过】saṅkhubhi。【过分】saṅkhubhita。【独】saṅkhubhitvā。

Saṅkhubhana,【中】搅动，煽动。

Saṅkhepa(saṃ+khepa),【形】删节，摘要，精简的估计(abridgment, abstract, condensed account)。atisaṅkhepena desitattā,极精简的说教。opp. vitthāra。

Saṅkheyya1 (grd. of saṅkhāyati) ,【形】可计算的(calculable; only neg. asaṅkheyya incalculable)。saṅkheyyakāra,(acting with a set purpose)。

Saṅkheyya2,【中】隐居处(a hermitage, the residence of Thera āyupāla Miln.19, 22 etc.)。

Saṅkhobha(san+khobha),【阳】骚动，动乱(shaking, commotion, upsetting, disturbance)。

Saṅkhobheti (saṃ+khubh摇动+e), 扰乱，激起，推翻。【过】saṅkhobhesi。【过分】saṅkhobhita。【现分】saṅkhobhenta。【独】saṅkhobhetva。

Saṅkhyā﹐【阴】数目(cardinal numbers)，列举，计算，定义。ekaṃ(梵eka)= 1, di, dve(梵dvi)= 2, ti, te, tayo(梵tri)= 3, chattāro(梵catur)= 4, pañca (梵pañca(n))= 5, cha(ḷ),sa(ḷ) (梵ṣaṣ)= 6, satta(梵saptan)= 7, aṭṭha(梵aṣṭan)= 8, nava(梵navan)= 9, dasa (梵daśan)= 10, ekādasa,ekārasa = 11, dvādasa, bārasa = 12, teḷasa, terasa = 13, cuddasa,catuddasa = 14, pañcadasa; paṇṇarasa = 15, soḷasa, sorasa = 16, sattarasa ; sattadasa = 17, aṭṭharasa; aṭṭhadasa = 18, ekunavīsati = 19,f. vīsati(梵viṃśati)= 20, ekavisati= 21, dvāvīsati; bāvīsati = 22, tevīsati = 23, catuvīsati= 24, pañcavīsati =25, chabbīsati= 26, sattavīsati = 27, aṭṭhavīsati= 28, ekūnatiṃsati = 29, tiṃsati (梵triṃśat)= 30, ekatiṃsa, ekatiṃsati = 31, dvātiṃsati; bāttiṃsati = 32, tettiṃsati = 33, catuttiṃsati = 34, pañcatiṃsati = 35, chattiṃsati = 36, sattatiṃsati = 37, aṭṭhatiṃsati = 38, ekūnacattāḷīsati = 39, cattāḷīsati(梵catvāriṃśat)=40, ekacattāḷīsati=41, dvicattāḷīsati=42, tecattāḷīsati=43, catucattāḷīsati=44, pañcacattāḷīsati=45, chacattāḷīsati=46, sattacattāḷīsati=47, aṭṭhacattāḷīsati=48, ekūnapaṇṇāsā =49, paṇṇāsā(梵pañcāśat)=50, ekapaṇṇāsā=51, dvepaṇṇāsā=52, tepaṇṇāsā=53, catupaṇṇāsā=54, pañcapaṇṇāsā=55, chapaṇṇāsā=56, sattapaṇṇāsā=57, aṭṭapaṇṇāsā=58, ekūnasaṭṭhi=59, saṭṭhi(梵ṣaṣṭi)=60, ekasaṭṭhi=61, dvāsaṭṭhi; dvisaṭṭhi=62, tesaṭṭhi ; tisaṭṭhi= 63, catusaṭṭhi = 64, pañcasaṭṭhi = 65, chasaṭṭhi = 66, sattasaṭṭhi = 67, aṭṭhasaṭṭhi= 68, ekūnasattati= 69, sattati(梵saptati)= 70, ekasattati= 71, dvāsattati; dvisattati = 72, tesattati; tisattati =73, catusattati =74, pañcasattati = 75, chasattati = 76, sattasattati= 77, aṭṭhasattati= 78, ekūnāsīti=79﹐ asīti(梵aśīti)=80﹐ekāsīti=81, dveāsīti; dviyāsīti= 82, teāsīti ; tiyāsīti= 83, caturāsīti =84, pañcāsīti = 85, chāsīti =86, sattāsīti= 87, aṭṭhāsīti= 88, dvāsattati; ekūnanavuti=89﹐ navuti(梵navati)=90﹐eka= 91, dvānavuti ; dvinavuti = 92, tenavuti; tinavuti = 93, catunavuti = 94, pañcanavuti =95, channavuti = 96, sattanavuti = 97, aṭṭhanavuti = 98, ekūnasataṃ =99, sataṃ(梵śata)=100﹐ekādhikasataṃ=101﹐aṭṭhuttarasataṃ=108﹐dasuttarasataṃ=110﹐diyaḍḍhasataṃ=150﹐dvisataṃ=200﹐aḍḍhateyeyasataṃ(tiyaḍḍhasataṃ) =250﹐tisataṃ=300﹐catusataṃ=400﹐pañcasataṃ=500﹐chasataṃ=600﹐sattasataṃ=700﹐aṭṭhasataṃ=800﹐navasataṃ=900﹐sahassaṃ(梵ṣāḥāṣṛā)=1,000﹐pañcasatādhikasahassaṃ(diyaḍḍhasahassaṃ) =1,500﹐ dvisahassaṃ(梵ḍṅê ṣāḥāṣṛê)=2,000﹐dasasahassaṃ(梵ayuta)=10,000﹐caturasītisahassaṃ(梵caturasītisahastraṇi)=84,000, satasahassaṃ(=lakkhaṃ, 梵lakṣa)=100,000﹐dasalakkhaṃ=1,000,000﹐satalakkhaṃ(=koṭi梵巴同﹐f.)=10,000,000，dasakoṭi =100,000,000﹐satakoṭi (koṭisata)=10,000,000,000﹐pādo=¼﹐aḍḍho=½﹐aḍḍhuḍḍho=¾

Saṅga(fr. sañj: see sajjati1),【阳】附着，执着(cleaving, clinging, attachment, bond；the five saṅgas are rāga, dosa, moha, māna, and diṭṭhi, Thag. 633=Dhp. 370; DhA.IV,187; seven saṅgas, It. 94; Nd1 91, 432; Nd2 620.)。saṅgamupaccagā(saṅga+m+upaccagā)﹐【三.单.过完】超越执着。

saṅgātiga, 超越执着(one who has overcome attachment, free from attachment, an Arahant)。

Saṅgaṇa (sa+aṅgaṇa),【形】有罪的(sinful Sn.279. cp. Sāṅgaṇa)。

Saṅgacchati (saṃ+gam去+a), 偶遇，集合(to come together, to meet with)。【过】saṅgacchi。【过分】saṅgata。【独】saṅgantvā, saṅgamma。

Saṅgaṇikā,【阴】沟通、社交、社会(communication, association, society)。saṅgaṇikārama, saṅgaṇikārata,【形】喜欢的，很喜欢交际的。saṅgaṇikārāmatā,【阴】很喜欢有陪伴。saṅgaṇikavihāra, 住在社会。

Saṅgaṇhāti, Saṅgayhati, (saṃ+gah拿+ṇhā), 善待，收集，编译。【过】saṅgaṇhi。【现分】saṅgaṇhanta。【独】saṅgahetvā, saṅgaṇhitvā, saṅgayha。aor. saṅgahesi; fut. saṅgahissati; grd. saṅgahetabba, saṅgahitabba; ppr. pass. saṅgayhamāna. pp. saṅgahita. caus.II. saṅgaṇhāpeti。

Saṅgama(fr. saṃ+gam), 1.会遇、结合(meeting, association)。2.性交(intercourse, sexual intercourse)。saṅgāmavijaya,【阳】聚集胜利。

Saṅgaha1(fr. saṃ+ gah(梵grah)拿),【阳】1.收集、堆积(collecting, gathering, accumulation)。2.编辑、分类(comprising, collection, inclusion, classification; saṅgahaṃ gacchati– to be comprised, included, or classified )。3.包括(inclusion)。4.精审后的修订(本)、经典集录(recension, collection of the Scriptures)。cattārimāni saṅgahavatthūni, 四摄事、四事摄、四摄法，为摄受众生，令其起亲爱心而引入佛道的四种方法。(一)布施(dānaṃ n.)，有财施与法施二种。(二)爱语(peyyavajjaṃ n.)，以善言慰谕。(三)利行(atthacariyā, f.做好事；DA.30./III,928：Atthacariyāyāti atthasaṃvaḍḍhanakathāya.为培养利益，为成长利益)，行身口意善行利益众生。(四)同事(samānattatā, f.；DA.30./III,928：Samānattatāyāti samānasukhadukkhabhāvena.(同事：同甘共苦。他译：同利、等利。)，亲近众生同甘共苦。Saṅgahavatthūnīti saṅgahakāraṇāni.(摄事：收集的原因。)

Saṅgaha2(fr. saṃ+ gah(grah)拿),【中】抑制、障碍(restraining, hindrance, bond)。

Saṅgahaṇa (fr. saṅgaṇhāti),【形】善待，收集，编译(firm, well-supported J.V.484.)。

Saṅgati(<sangacchati),【阴】1.前来相聚于，集会，交合(meeting, intercourse)。2.结交，台语：交陪( union, combination)。3.偶遇(accidental occurrence)。

Saṅgahita, Saṅgahīta,(saṅgaṇhāti 的【过分】) 1.已编辑、已包括(comprised, included Miln.40 (ekasaṅgahita)。2.已收集(collected)。3.已分组(grouped )。4.已抑制(restrained Sn.388 (saṅgahitattabhāva); SnA 291 (saṅgahitatta))。5.已善待(kindly disposed Vv 116=Pv IV.160 (saṅgahitattabhāva=paresaṃ saṅgaṇha-sīla VvA.59, i. e. of sympathetic nature)。

Saṅgāma(fr. saṃ+*gam),【阳】对抗，战争(a fight, battle)。saṅgāmāvacara,【形】常在战场的。

Saṅgāmeti (saṅgāma 的【派】), 对抗，冲突，打战。【过】saṅgāmesi。【过分】saṅgāmita。【独】saṅgāmetvā。

Saṅgāyati (saṃ+gā(梵gṛ1)唱+ya),吟唱，背诵(to chant, proclaim (cp. saṅgara), to rehearse, to establish)。【过】saṅgāyi。【过分】saṅgīta。【独】saṅgāyitvā。

Saṅgara(fr. saṃ+ gā (梵gṛ1)唱, 声明, cp. gāyati & gīta),1.承诺(sin5 lok8或seng5 lok8)(a promise, agreement)。2. (also nt.)战(a fight)。

Saṅgāha(fr. saṃ+grah抓住),【阳】1.收集。2.包括。3.精密调查后的修订(本)(recension)。4.友善。

Saṅgāhaka,【形】收集者，编译的，善待的，结合在一起的。【阳】战车的御者。

Saṅgīta (saṅgāyati 的【过分】), 已诵，已做声，已唱。

Saṅgīti,【阴】排练，(佛教经典的)结集。saṅgītikāraka,【阳】结集的长老。

Saṅgopeti (saṃ+gup保护+e), 保护得好。【过分】saṅgpita。

Saṅgha,【阳】群众，与会者(集合称)，佛教僧团。saṅghakamma,【中】僧羯磨，僧团会议。saṅghagata,【形】加入僧团的。saṅghatthera,【阳】僧团长老。saṅghabhatta,【中】僧团的施食。saṅghabheda,【阳】破僧，分裂僧团。saṅghabhedaka,【阳】引起僧团分裂的人。saṅghamāmaka,【形】信奉僧团的。saṅghānussati﹐僧随念，随念僧。AA.3.94-96./CS:p.2.224.︰āhuneyyoti āhutisaṅkhātaṃ piṇḍapātaṃ paṭiggahetuṃ yutto.(值得供养：(值得)接受供奉、团食。)Pāhuneyyoti pāhunakabhattassa anucchaviko.(值得款待：(值得最先)款待食物的适当。)Dakkhiṇeyyoti dasavidhadānavatthupariccāgavasena saddhādānasaṅkhātāya dakkhiṇāya anucchaviko.(值得奉施：于十种遍施中，值得有信财为条件的奉施的适当。)Añjalikaraṇīyoti añjalipaggahaṇassa anucchaviko.(值得合掌礼敬：(值得)举手合掌的适当。)Anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññaviruhanaṭṭhānaṃ.(在世间无上的福田：一切世间的无比的生长福之处。)

Saṅghādisesa (saṅgha+ādi+sesa(僧伽－最初－最后))﹐僧残。僧残属于比丘或比丘尼违犯的粗恶罪(重罪之一)。如果比丘犯了四驱摈罪(波罗夷)，就会被逐出僧团，不能和僧众共住，不再被承认为比丘或比丘尼；但是犯了这十三个僧残戒的话，还是可以留在僧团中。也就是说，由最初(ādi)的举罪到最后(sesa)的出罪(由二十位以上的比丘决定)。而且相对于驱摈罪，犯了这十三条戒的比丘还可以「残留」在僧团中，因此汉译「僧残」，保留了「残留在僧团中」之意。梵文的atisesa还保留「残余」的意思，巴利文的ādisesa可能是由atisesa转化而来，但是已失去「残留」之意。

Saṅghaṭeti (saṃ+ghaṭ +e), 连接。【过】saṅghaṭesi。【过分】saṅghaṭita。【独】saṅghaṭetvā。

Saṅghaṭṭana(<sanghaṭṭeti),【中】Saṅghaṭṭanā,【阴】密切的接触，互相撞击(rubbing or striking together, close contact, impact)。

Saṅghaṭṭeti (saṃ+ghaṭṭ +e), 撞击(to knock against)，以嘲弄来激怒(to provoke by scoffing)。【过】saṅghaṭṭesi。【过分】saṅghaṭṭita。【独】saṅghaṭṭetvā。

Saṅghabheda,【阳】破僧，分裂僧团。Pārā.III,171.︰(1)yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. (2)Yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. (3)Yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. (4)Yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. (5)Yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti.((提婆达多以五事破僧︰) (1)(比丘)应该尽形寿住旷野(阿兰若)，若到村落就犯罪。(2)应该尽形寿乞食，若受邀请食就犯罪。(3)应该尽形寿着粪扫衣，若受居士衣就犯罪。(4)应该尽形寿树下住，若住屋就犯罪。(2)应该尽形寿不吃鱼肉，若吃鱼肉就犯罪。

Saṅghāṭa (saṃ+ghaṭeti连接),【阳】连接，联盟，筏。

Saṅghāṭi,【阴】僧伽梨、重ㄔㄨㄥˊ衣、大衣(出家众的三衣之一)。

Saṅghāṇi,【阴】腰布(a loin-cloth Vin.IV,339 sq.)。

Saṅghāta [saṃ+ghāta] (cp. saṅghaṭṭeti), snapping of the fingers (acchara°) A.I,34, 38; J.VI.64. — 3. PvA.206(aṭṭhi° mass of bones, for the usual °saṅghāṭa); Nett 28. — 4. N. of one of the 8 principle purgatories J.V.266, 270.

Saṅghāta (saṃ+ghāta<han杀),【阳】1.撞击，谋杀(striking, killing, murder)。2. 互相撞击( knocking together)，弹指((cp. saṅghaṭṭeti), snapping of the fingers (accharasaṅghāta))。3.积聚(accumulation, aggregate, multitude)。4.众合地狱(八大地狱之一)。

Saṅghika,【形】僧团的。

Saṅghī,【形】有很多从者的。

Saṅghuṭṭha (saṅghoseti 的【过分】), 已回响，已声明。

Sacitta,【中】自己的心。sacittaka,【形】自心的，具有心的。

Sace,【无】如果。

Sacetasa (sa有+cetasa心)﹐【形】有心的，思虑深的。

Sacetana,【形】生气勃勃的，有意识的。

Sacca,【中】事实，谛。【形】真实的，真正的。saccakiriyā(=saccavacana),【阴】真实语。saccapaṭivedha, saccabhisamaya,【阳】真实的理解。saccavācā,【阴】诚实的话。saccavādī,【阳】说实话的人。saccasandha,【形】可靠的。

Saccakāra,【阳】保证，批准，预先付款。

Saccālika, 扭曲事实(distortion of truth, falsehood S.IV,306.)。

Saccāpeti (sacca 的【派】), 誓约所约束，恳求。【过】saccāpesi。【过分】saccāpita。

Sacchikaraṇa,【中】实现，经历。sacchikaraṇīya,【形】适合被实现的。

Sacchikata, (Sacchikaroti的【过分】) 实现，亲自经历，作证，现证。

Sacchikaroti (sacchi+kar行+o), 实现，亲自经历。【过】sacchikari。【现分】sacchikaronta。【义】sacchikātabba。【独】sacchikatvā, sacchikaritvā。【不】sacchikātuṃ, sacchikarituṃ。sayaṃ abhiññā sacchikatvā pavedeti﹐自身作证，为他人说(自己以通智来体验，并将体验告诉他人)。

Sacchikiriyā(梵sākṣāt-kriyā),【阴】作证，现证。参考 Sacchikaraṇa。Vism.697.︰Paṭhamamaggakkhaṇe pana nibbānadassanaṃ ‘dassanasacchikiriyā’. Sesamaggakkhaṇesu ‘bhāvanāsacchikiriyā’ti.(于初道的剎那见涅盘为「见证」。于其余诸道的剎那(证涅盘)为「修证」。)

saj﹐【字根III.】黏住(to stick to)。

sajj﹐【字根I.】被附上到(to be attached to)。

sajj﹐【字根VII.】装饰(to decorate)，准备(to prepare)。

Sajati (saj黏住+a), 拥抱。【过】saji。【现分】sajamāna。【独】sajitvā。

Sajana,【中】拥抱。参考 Parissajana。

Sa-jana,【阳】同族者，自己的人。

Sajātika,【形】同种族的，同国家的。

Sajīva,【形】具有生命的。Pārā.III,24(CS:Pārā.pg.28)︰Sājīvaṃ nāma yaṃ Bhagavatā paññattaṃ sikkhāpadaṃ, etaṃ sājīvaṃ nāma. Tasmiṃ sikkhati, tena vuccati sājīvasamāpannoti.(有命者︰凡是在世尊制定的学处(=戒条)(下学习)，这称为‘有命者’。在学(戒)上，具有生命者。)

Sajotibhūta,【无】着火的，火红的。

Sajjati (saj(梵sañj)+ya), 黏附于，执着。【过】sajji。【过分】saṭṭha。【现分】sajjamāna。【独】sajjitvā。

Sajjana,【中】执着，装饰，准备。

Sajjana,【阳】有品德的人。

Sajjita, (sajjeti 的【过分】) 已准备，已装备，已装饰。

Sajju,【无】立即地，快速地，在同一时刻。sajjukaṃ,【副】很快地。

Sajjulasa,【阳】树脂。

Sajjeti (saj+e), 准备，装备，装饰。【过】sajjesi。【现分】sajjenta。【独】sajjetvā, sajjiya。

Sajjhāya,【阳】学习，翫ㄨㄢˋ诵，排演。

Sajjhāyati (saṃ+jhā+ya), 预演，背诵，学习。【过】sajjhāyi。【过分】sajjhāyita。【独】sajjhāyitvā。【现分】sajjhāyamāna。

Sajjhāyanā,【阴】朗诵，研究。

Sajjhu,【中】银。sajjhumaya,【形】银制的。

Sañcaya,【阳】积聚，量。

Sañcaraṇa,【中】漫步，徘徊。

Sañcarati (saṃ+car移动+a), 走动，游荡，移动，经常出入。【过】sañcari。【过分】sañcarita。【现分】sañcaranta。【独】sañcaritvā。

Sañcaritta,【中】媒介，带信息。

Sañcāra,【阳】通道，动作，漫游。

Sañcāraṇa,【中】引起移动，引起行动。

Sañcāreti (sañcarati 的【使】), 使走来走去。【过】sañcāresi。【过分】sañcārita。【独】sañcāretvā。

Sañcalati (saṃ+cal摇动+a), 使不稳定，摇动。【过】sañcali。【过分】sañcalita。

Sañcalana,【中】激动。

Sañcinteti & Sañceteti,(saṃ+cinteti) 思考、计划(to think, find out, plan, devise means )。【过】samacintesuṃ, samacetayi。

Sañcicca,【独】有意图，故意地，有差别地。asañcicca, 无意图。

Sañcita, (sañcināti 的【过分】)积聚(accumulated, filled (with))。

Sañcinana,【中】积聚。

Sañcināti (saṃ+ci+nā), 累积。【过】sañcini。【现分】sañcinanta。【独】sañcinitvā。sañcctanika kamma﹐故作业，累积的过去的业。

Sañciṇṇa (Sañcināti的【过分】), 已累积，已练习。

Sañcuṇṇa (saṃ+cuṇṇa), 压破(crushed)。

Sañcuṇṇeti (saṃ+cuṇṇ+e), 压破(crushed)。【过】sañcuṇṇesi。【过分】sañcuṇṇita。【独】sañcuṇṇetvā。【义】sañcuṇṇeyya。

Sañcetanā,【阴】认识，意图。sañcetanika,【形】企图的。sañcetanika kamma﹐故作业，故思业，即故意造作之业。MA.9./I,209.︰Manosañcetanāti cetanā eva vuccati.(意思(心思)︰称为‘思’。)

Sañcetayitatta, 【中】反应(reflection)。

Sañceteti (saṃ+cit想+e), 思考，想出(办法)。【过】Sañcetesi。【独】Sañcetetvā。

Sañcodita (sañcodeti 的【过分】), 已教唆，已兴奋。

Sañcopana,【中】移动，换位。

Sañchanna (Sañchādeti的【过分】), 已覆盖，已充满。

Sañchādeti (saṃ+chad盖+e), 覆盖，用茅草覆盖屋顶。【过】sañchādesi。【过分】sañchādita。【独】sañchādetvā。

Sañchindati (saṃ+chid切断+ṃ-a), 切(割、削)，破坏。【过】sañchindi。【过分】sañchinna。【独】sañchinditvā。

Sañjagghati (saṃ+jaggh+a), 笑，开玩笑。【过】sañjagghi。【独】sañjagghitvā。

Sañjanana,【中】制造。【形】产生的。

Sañjaneti (saṃ+jan +e), 生产，生。【过】sañjanesi。【过分】sañjanita。【独】sañjanetvā。

Sañjāta (sañjāyati 的【过分】), 已出生，已兴起。

Sañjāti(saṃ+jāti),【阴】和合产生，结果，起源(birth, origin; outcome; produce)。

Saṅjānana,【中】承认，感知。

Sañjānāti (saṃ一起+ñā知+nā), 认出(recognize)，知道(to be aware of)，意识到(to know)。「认出(sañjānāti)故称为「想」(Saññā)」(M.43./I,292.)【过】sañjāni(sañjananī pl.)。【独】sañjanitvā。【现分】sañjānanta。

Sañjānita (sañjānāti的【过分】), 已辨认出。

Sañjāyati (saṃ+jan生+ya), 出生，生产。【过】sañjayi。【过分】sañjāta。【现分】sañjāyamāna。【独】sañjāyitvā。

Sañjīva(<saṃ+jīv活命)﹐【阳】等活地狱，八大地狱之一。「等活」为复活之意。

Sañjīvana(<saṃ+jīv活命),【形】复活的(reviving ThA 181)。

Sañjhā,【阴】傍晚。sañjhāghaṇa,【阳】傍晚的云。sañjhātapa,【阳】傍晚的太阳。

Saññatta (= saññāpita),【过分】已劝诱，已说服，已使信服。

Saññatti,【阴】情报，和解。

Saññā (saṃ一起+ ñā(梵jñā)知),【阴】感觉(sense)，知觉(perception)，标志(mark)，命名(name)，承认(recognition)，作手势(gesture)，想(直译：一起知，perception)。S.22.79./III,87.(cf. M.43./I,293.)︰“Kiñca, bhikkhave, saññaṃ vadetha? Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. Kiñca sañjānāti? Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.(诸比丘！你们如何说‘想’(saññaṃ)？‘认知’(sañjānāti)，诸比丘！由于它，它被叫做想(saññā)。何者是认知？也认知蓝(青)色，也认知黄色，也认知红色，也认知白色。‘认知’，诸比丘！由于它，它被叫做‘想’。)。saññākkhandha,【阳】想蕴。saññāpaka,【阳】使明白者。saññāpana,【中】令人信服，公布。

Saññācikā﹐【阴】自己乞求。Samantapāsādikā(一切欢喜) (Sp.Pārā.III,567)：saññācikā nāma sayaṃ pavattitayācanā vuccati, tasmā “saññācikāyā”ti attano yācanāyāti vuttaṃ hoti(自己乞求：称为自己回转乞求；为自己乞求：为自己乞求之称)。saññācikāya﹐saṃyācikāya(ṃy→ññ)﹐【独】。

Saññāṇa,【中】标志，告示。

Saññāpeti (saṃ+ñā +āpe) 公布，使信服。【过】saññāpesi。【过分】saññāpita。【独】saññāpetvā。

Saññita,【形】所谓的，命名为。

Saññī(Saññin),【形】【阳】有意识的，有想的，知道的。

Saṭṭhi,【阴】六十。saṭṭhāyana,【形】六十岁。

Saṭṭhuṃ, (sajati 的【不】), 要放弃，要解散。

Saṭha,【形】狡诈的，欺诈的。【阳】欺骗。saṭhatā,【阴】诡计，手腕(ㄨㄢˋ)。

Saṇati (saṃ+e), 发出噪音，有声响。【现分】saṇamāna。

Saṇadhovika﹐麻洗，象洗身时在水中跳跃嬉戏之称。

Saṇṭhapana,【中】调整，建立。

Saṇṭhapeti (saṃ+ṭhā +āpe), 安顿，调整，建立。【过】saṇṭhapesi。【独】saṇṭhapetvā。

Saṇṭhahana,【中】再创造，形成。

Saṇṭhāti (saṃ+ṭhā +a), 保持，静立不动，被安置。【过】saṇṭhāsi。【独】saṇṭhahitvā,【现分】saṇṭhahanta。

Saṇṭhāna,【中】形状，形式，位置。

Saṇṭhita (saṇṭhāti‘保持’的【过分】), 已安顿，已建立。

Saṇṭhiti,【阴】安定，坚固，沉淀物。

Saṇḍa,【阳】小树林，丛，多数。

Saṇḍāsa,【阳】钳子(pincers)、镊子(tweezers)。

Saṇha,【形】光滑的，柔软的，细致优雅的，精致的。saṇhakaraṇī,【阴】磨石，使平滑的工具。

Saṇhaṭṭha﹐

Saṇheti (saṇh+e), 磨(碎)，使成粉末，使光滑，擦掉灰尘。【过】saṇhesi。【过分】saṇhita。【独】saṇhetvā。

Sata1,【中】百。sataka,【中】百位一伙，百个一组。satakkaku,【形】有百 个突出部分的(云朵)。satakkhattuṃ,【副】百次。satadhā,【副】百方。satapāka,【中】为百次治疗的药(油)。satapuññalakkhaṇa,【形】有百福相的。sataporisa,【形】有百人的高度。satasahassa,【中】十万(百千)。

Sata2(<sar(smṛ)记得；pp. of sarati(= sumarati), of cp. BSk. smṛta Avś.I,228; II.197),记忆、正念(remembering, mindful, conscious)。【中】具正念者，真人。【形】深切注意的，有意识的。satasampajāna, 正念正知。satokārin, 修习正念者(cultivator of sati, Pṭs.I,175.)。sussata,正念好者。dussata, 正念不好者。KhA.181.︰Sataṃ pasatthāti sappurisehi Buddhapaccekabuddhabuddhasāvakehi aññehi ca devamanussehi pasatthā.(称赞真人︰对真人、对佛陀、独觉、佛陀的圣弟子，以及天人(圣弟子)的称赞(称赞戒德等功德)。)

Sataka (cp. BSk. śataka) ,【中】百(a hundred, collection of 100 J.I.74.)。

Satakkhattuṃ,【副】百次。dvi-kkhattuṃ, 二百次。ti-kkhattuṃ,三百次。

Satata,【形】不变的，持续不断的。satataṃ,【副】不变地，不断地，总是。

Satapatta,【中】睡莲。【阳】啄木鸟(woodpecker)，台语︰暗光鸟。

Satapadī,【阳】蜈蚣(centipede)。

Satabhisaja,【阳】危宿(二十七星宿之一)。

Satamūlī,【阴】芦笋(Asparagus﹐一种东半球多年生植物 (Asparagus racemosus) 芦笋有叶状茎，鳞状叶，开小花)。

Sataraṃsī,【阳】太阳。

Sati1(<sar(梵smṛ)记忆﹑念；Vedic smṛti),【阴】念、记住(memory)、深切注意(mindfulness)。satindriya,【中】念根。satipaṭṭhāna(梵 smṛty’upasthāna),【中】念处(paṭṭhāna可作两种解释，即：「建立起」(upaṭṭhāna)及作为「念」(sati)的「立足处」。《长部》10经)及《中部》22经〉详述该四念处修习法；《相应部》〈念处相应〉则收集了一些有关修习念处的较短的经。satimantu,【形】深思的，小心的。satisampajañña,【中】正念正知(DhsA.p.53.︰Saratīti sati. Sampajānātīti sampajaññaṃ.记得为‘念’。一起彻知︰‘正知’。)。「(正)念」、­「正知」都是美心所–善心时才会具备，有「(正)念」时，正知(慧心所)不必然具备，但是有「正知」时，「(正)念」必然具备。《增支部》A.6.29./III,325.：Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṃ kappeti satova kammaṃ adhiṭṭhāti.Idaṃ, ānanda, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ satisampajaññāya saṃvattatī”ti.(阿难！此有比丘，从(正)念而往、(正)念而还、(正)念而立、(正)念而坐、(正)念而卧、(正)念而作事。阿难！此随念处，若如是修、如是多所作者，则能引生(正)念正知。) satisambojjhaṅga,【阳】念觉支。satisammosa, satisammoha,【阳】失念(记忆的损失)，健忘。“Manujassa sadā satīmato, mattaṃ jānato laddhabhojane. Tanukassa bhavanti vedanā, saṇikaṃ jīrati āyupālayan”ti. (常具正念人，取食知其量；是人(苦)受少，衰缓寿得长。) (S.13./I,82.)( satīmato < sati-mant。tanukassa (?) 疑由tanukā assa变来，tanukā, f.Nom.pl.修饰vedanā，assa < ima(ṃ), m.Gen.sg.「他的」，指manujassa。āyu-pālayaṃ, ppr.m.Nom.sg. < pā(l), pāleti, pālayati (3sg.), pālayant (ppr.))正在保护。《广释》(CS:p.110)：「记住是‘念’，无混乱，那联合的诸法具有令忆念的相。」(Saraṇaṃ sati, asammoso, sā sampayuttadhammānaṃ sāraṇalakkhaṇā. )。

upaṭṭhitā sati, 现前的念(presence of mind )。parimukhaṃ satiṃ upaṭṭhapetvā, 使鼻端的念现起之后(鼻端︰parimukha(pari遍+mukha口、面))。satiṃ paccupaṭṭhāpetuṃ, 使念现起。kāyagatā sati, 身至念(intentness of mind on the body, realization of the impermanency of all things. M.III,89; A.I,43; S.I,188; Miln.248; 336.)。muṭṭhasati, 忘念(forgetful, careless. D.III,252, 282. )。maraṇasati, 死随念(mindfulness as to death A.IV,317 sq.; J.IV.216; SnA 54; PvA.61, 66. )。asati, 失念(not thinking of, forgetfulness DhsA 241; Instr. asatiyā through forgetfulness, without thinking of it, not intentionally Vin.II,2892. )。sammāsati,正念。  sati-âdhipateyya (sat°) dominant mindfulness A.II,243 sq.; It 40. –satiuppāda arising, production of recollection J.I.98; A.II,185; M.I,124. satisatullapakāyika, 沙睹罗巴天群(a class of devas S.I,16 sq. )。–sativinaya disciplinary proceeding under appeal to the accused monk’s own conscience Vin.I,325; II.79 etc.; M.II,247; A.I,99. sativepullappatta having attained a clear conscience Vin.II,79. –satisaṃvara restraint in mindfulness Vism 7; DhsA 351; SnA 8.)。–satisambojjhaṅga (e. g. S.V,90) see (sam)bojjhaṅga. –satisammosa loss of mindfulness or memory, lack of concentration or attention D.I,19; Vin.II,114; DA.I,113; Pug.32; Vism 63; Miln.266. )。

《法集论》(Dhs.#52., #332)：「在此时什么是‘念’？在此时，凡是1念(处在记住)、2随念(一而再地记住)、3回想(当面记住，离去后，再回想)、4记住(免得再记)、5忆持性(听闻与诵习的忆持)、6不漂浮性(溶入所缘)、7不忘性(久做久说都不忘。不失忆性(asammusanatā= naṭṭha-muṭṭhassatitā))、8念根(使作统治的根)、9念力(没有懒惰的摇摆)、10正念(正确的念、有利可图的念、善念)，在此时是念。」(Katamā tasmiṃ samaye sati hoti? Yā tasmiṃ samaye 1sati 2anussati 3paṭissati sati 4saraṇatā 5dhāraṇatā 6apilāpanatā 7asammussanatā sati 8satindriyaṃ 9satibalaṃ 10sammāsati– ayaṃ tasmiṃ samaye sati hoti.) (cf.DhsA.(CS:p.191)：(1) 「于念根的解释，处在记住为‘念’。」(Satindriyaniddese saraṇakavasena sati.)

(2)「一而再地记住，处于紧随着记住，为‘随念’。」(Punappunaṃ saraṇato anussaraṇavasena anussati.)

(3)「当面的(记住)，离去了之后，处于再回想记住，为‘回想’。住于倾注或沉浸于增长。」(Abhimukhaṃ gantvā viya saraṇato paṭisaraṇavasena paṭissati. Upasaggavasena vā vaḍḍhitamattametaṃ.)

(4)「作记住，为‘记住’。因为记住，经历记住之称，所以，它免除再次作念的把握。所谓的念即是记住，为在此处之意。」(Saraṇākāro saraṇatā. Yasmā pana saraṇatāti tiṇṇaṃ saraṇānampi nāmaṃ, tasmā taṃ paṭisedhetuṃ puna satiggahaṇaṃ kataṃ. Satisaṅkhātā saraṇatāti ayañhettha attho.)

(5)「听闻与诵习的忆持状态，为‘忆持性’。」(Sutapariyattassa dhāraṇabhāvato dhāraṇatā.)

(6)「进入之称，进去之意，不漂浮的状态，为‘不漂浮性’。就像葫芦在水上飘浮，不溶入(水)，没有如是的所缘。那所缘确实溶入，因此称为‘不漂浮性’。」(Anupavisanasaṅkhātena ogāhanaṭṭhena apilāpanabhāvo apilāpanatā. Yathā hi lābukaṭāhādīni udake plavanti, na anupavisanti, na tathā ārammaṇe sati. ārammaṇañhesā anupavisati, tasmā apilāpanatāti vuttā.)

(7)「久做久说都不忘记，为‘不忘性’。」(Cirakatacirabhāsitānaṃ asammussanabhāvato asammussanatā.)

(8)「于现起的相，光亮的相，和使作统治的根，所谓的念的根为‘念根’。」(Upaṭṭhānalakkhaṇe jotanalakkhaṇe ca indaṭṭhaṃ kāretīti indriyaṃ. Satisaṅkhātaṃ indriyaṃ satindriyaṃ.)

(9)「没有懒惰的摇摆，为‘念力’。」(Pamāde na kampatīti satibalaṃ.)

(10)「正确的念、有利可图的念、善念，为‘正念’。」(Yāthāvasati niyyānikasati kusalasatīti sammāsati.)

Sati2﹐【现分】在正在存在者(单.处格)。

Satima (fr. sata1), 第一百(the hundredth, S.II,133; J.I.167)。pañcasatima, 第五百。

Satimā (fr. sati), 具念(单.具格)。DA.22./III,758.︰Satimāti kāyapariggāhikāya satiyā samannāgato.(具念︰具有(在)身摄受身之(正)念。SA.1.20./I,47.︰Satimāti iminā vāyāmasatisamādhayo gahitā.(具念︰以念与定精进收摄。) satimato, 具念(阳.单.与格, adj.)。

Satimant (fr. sati) ,【形】具念(mindful, thoughtful, contemplative, pensive; Nom. sg. satimā; satīmā (in verse) Sn.45; nt. satīmaṃ Sn.211; Gen. satimato; satīmato; Nom. pl. satīmanto; Gen. satīmataṃ; satimantānaṃ)。

Satisampajañña (sati念+sam一起+pajañña知),【中】正念正知。

Satī(fr. sant, ppr. of as),【阴】1.成为(being)。2.贞洁的女人(a good or chaste woman, 【反】asatī)。

Satekiccha,【形】可医治的，可原谅的。

Satta1 (sajjati 的【过分】), 已附着(hanging)，已执着(=有情)(clinging or attached to)。cp.āsatta1 & byāsatta(byāsatta)。

Satta2(Sk. & Vedic sattva, living being; satvan “strong man, warrior,” fr.sant),【阳】生物(a living being)，众生(creature)，有情(a sentient)。古译：萌类，刚决，含识，有情类，群萌，闇塞，萨埵(音译)。。《清净道论》(Vism.10.)︰「「有情」──因为他们对于色等五蕴以欲与贪而执着(sattā)极执着(visattā)故为有情(sattā)。」S.5.10./I,135.作：“Kiṃ nu sattoti paccesi, Māra diṭṭhigataṃ nu te; Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati. “Yathā hi aṅgasambhārā, hoti saddo ratho iti; Evaṃ khandhesu santesu, hoti sattoti sammuti. “Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca; Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī”ti.(云何缘有情，魔,你岂非有邪见？唯诸行堆聚，有情不可得。如组合材料，乃名之为车，如有诸蕴在，称之为有情，若痛苦生起、及痛苦止没，苦不由他生，苦不由他灭。) cf.《论事》Kv.p.66；《大义释》MNd.p.439；Mil.p.28.

Satta3 (sapati (诅咒) 的【过分】; Sk.śapta)﹐已诅咒(to curse)，已发誓(sworn)。

Satta4(cp.Vedic sapta),【形】七。sattaka,【中】七个一伙。sattakkhattuṃ,【副】七次。sattaguṇa,【形】七倍的。sattatanti,【形】有七线的。sattatālamatta,【形】有七棵棕榈树的高度。sattatiṃsā,【阴】三十七。sattapaṇṇī,【阳】鸭脚树(黑板树﹐Alstonia Scholaris，其树皮过去用作抗间发性病。七叶窟由此树得名)。sattapanni-guhā﹐七叶树窟(又作七叶窟、七叶园，即七叶树之窟，在王舍城附近。佛灭度后，第一次经典结集即在此举行)。sattabhūmaka,【形】有七层楼的。sattaratana,【中】七宝(即：1.金sovaṇṇa、2.银rūpiya、3.毘琉璃(天青石)veḷuriya、4.水晶phalika、5.红宝石lohitaṅka、6.猫眼石masāragalla、7.珊瑚(砗磲，台语：sian hou5)pavāḷa)；七宝另作：1.轮宝cakkaratana、2.象宝hatthiratana、3.马宝assaratana、4.摩尼宝maṇiratana、5.女宝itthiratana、6.居士宝gahapatiratana、7.主兵(将军)宝pariṇāyakaratana。sattaratta,【中】一个星期(七夜)。sattarasa, sattadasa,【形】十七。sattavassika,【形】七岁(七腊)。sattavīsati,【阴】二十七。sattasaṭṭhi,【阴】六十七。sattasattati,【阴】七十七。

Sattakkhattuparama(sattakkhattu七回+parama最超越(a.))﹐极七次者，极七返有者，须陀洹最多会再投生于人间与天界七次的。SA.48.24./III,238.︰Yassa sattakkhattuṃ paramā upapatti, aṭṭhamaṃ bhavaṃ nādiyati, ayaṃ sattakkhattuparamo nāma.(他顶多只投生七次，不会有第八有，此名为‘极七次者’。)

Sattapaṇṇileṇa (satta-paṇṇi-guhā, 梵Sapta-parṇa-guhā), 七叶窟(在王舍城，第一次佛教圣典结集在此地举行)。

Sattati,【阴】七十。

Sattama,【形】第七的。sattamī,【阴】第七天，处所格〔巴利语法〕，潜在语气〔巴利语法〕。

Sattāha,【中】七天(一个星期)。

Satti1(<śak, cp. Vedic śakti),【阴】能力，力，力量(ability, power)。paccayasatti, 【阴】缘力(「缘法」产生「缘所生法」之力，缘力存在于「缘法」中。)。Dhtp 508 Usually in phrase yathāsatti as much as one can do, according to one’s ability; or yathā sattiṃ, or yathā sattiyā)。

Satti2(cp. Vedic śakti, orig. identical with satti1) ,【阴】矛，匕首(knife, dagger, sword)。Vism.313 (dīghadaṇḍasatti﹐with a long handle)；(tikhiṇasatti a sharp knife). mukhasatti﹐(piercing words(a spear, javelin))。sattipañjara﹐(lattice work of spears)。sattilaṅghana﹐(javelin dance)。sattisimbalivana﹐(the forest of swords (in purgatory))。sattisūla﹐(a sword stake)。

Sattisūla,【中】长矛、铁刺。

Sattu,【阳】敌人，炒过的面粉。sattubhastā,【阴】充满炒过的面粉的皮袋。

Sattha,【中】1.科学，艺术，知识。2.刀，枪矛。【阳】3.在沙漠或危险地区结伴而行的)旅行队，商队。SA.1.53./I,93.︰satthoti saddhiṃcaro, jaṅghasattho vā sakaṭasattho vā.(商队︰同行的商队、步行的商队、四轮马车的商队。)

Satthaka,【中】小刀。satthakkamma,【中】外科手术。satthakkavāta,【阳】刺骨的痛苦。satthakagamanīya,【形】旅行队要经过的(路径)。satthakvāha,【阳】旅行队的领袖。

Satthi,【阴】大腿。

Satthu(satthar)(梵śāstṛ),【阳】(大)师(经中说的是指佛陀)，主人。atthi satthari pasādo,是净信于师尊者。【阳.单.主】satthā。【阳.复.主】satthā﹐sattharo。《杂阿含130经》︰「如求大师，如是胜师者，顺次师者，教诫者，胜教诫者，顺次教诫者，通者，广通者，圆通者，导者，广导者，究竟导者，说者，广说者，顺次说者，正者，伴者，真知识者，亲者，愍者，悲者，崇义者，安慰者，崇乐者，崇触者，崇安慰者，欲者，精进者，方便者，勤者，勇猛者，固者，强者，堪能者，专者，心不退者，坚执持者，常习者，不放逸者，和合者，思量者，忆念者，觉者，知者，明者，慧者，受者，思惟者，梵行者，念处者，正勤者，如意足者，根者，力者，觉分者，道分者，止者，观者，念身者，正忆念者，亦复如是。」(60个名称，参见《瑜伽师地论》卷八三, 大正30.760.)

Satova,(sato+va, sato<sata <sar(梵smṛ)记得；va=eva表强调)。记忆、忆念。

sad (sim)﹐【字根I.】沉下(to sink down)。cp.(梵sad)坐(sit)。

Sadattha(sa自+d+attha意义),【阳】自己的福利，直译：自义。

Sadana,【中】房子。

Sadara,【形】麻烦的。

Sadasa,【形】有边缘的。

Sadassa,【阳】良马。

Sadā,【副】曾经，总是。sadātana,【形】永恒的。

Sadāra,【阳】自己的妻子。

Sadisa,【形】等于，相似的。sadisatta,【中】平等，类似。sadisūpacāra﹐等分定。asadisa,【反】不等于，不相似的。

Sadevaka,【形】包括天神的。

Sadda,【阳】声，噪音，话。saddattha,【阳】话的意义。saddavidū, 懂得各种不同声音的意义的人。saddavedhī,【阳】听声音射击的人。saddasattha,【中】语法，语文学。saddārammaṇa, 【中】声所缘(=声)。 1hatthisaddena 2assasaddena 3rathasaddena 4bherisaddena 5mudiṅgasaddena 6vīṇāsaddena 7gītasaddena 8saṅkhasaddena 9sammasaddena 10pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.(1象声、2马声、3车声、4大鼓声(薄洛鼓声)、5杖鼓声(伎鼓声)、6琵琶声、7歌声、8吹螺声、9铙钹声及10第十「吃！饮！嚼！」声。)(D.17./II,170.)《中阿含67经》说十二种声，少掉‘铙钹声’，多出「步声、舞声、惠施声」。(T1.516.1) saddakaṇṭakā kho pana jhānā vuttā Bhagavatā,世尊曾说音声为禅定的刺(障碍)。

Saddala,【阳】布满新草的地方。

Saddahati (saṃ+dhā+a), 相信，有信心。【过】saddadahi。【过分】saddahita。【现分】saddahanta。【独】saddahitvā。【义】saddahitabba。

Saddahana,【中】saddahanā,【阴】有坚定的宗教信仰，信任。

Saddahāna,【阳】相信的人。

Saddāyati (sadda 的【派】), 发出噪音，呼喊。【过】saddāyi。【独】saddāyitvā。【现分】saddāyamāna。

Saddūla,【阳】豹(leopard)。

Saddha,【形】有信仰的，忠实的，投入的。

Saddhamma(saṃ+dhamma),【阳】正法(the Sublime Doctrine)，真实的教义，规矩(台语︰法度)。saddhammasenā Sugatānugo yo﹐善逝的追随者–那正法的军队。saddhammaṭṭhitiyā, 为了正法久住。善见律(Sp.I,225-6.；CS:Pārā.pg.1.189-190)︰Saddhammaṭṭhitiyāti tividho saddhammo–pariyattisaddhammo, paṭipattisaddhammo, adhigamasaddhammoti. Tattha Piṭakattayasaṅgahitaṃ sabbampi Buddhavacanaṃ “Pariyattisaddhammo” nāma. 1Terasa dhutaguṇā, 2cuddasa khandhakavattāni, 3dve-asīti mahāvattāni, sīlasamādhivipassanāti ayaṃ “Paṭipattisaddhammo” nāma. Cattāro ariyamaggā cattāri ca sāmaññaphalāni nibbānañcāti ayaṃ “Adhigamasaddhammo” nāma. So sabbopi yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca Buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā ciraṭṭhitiko hoti. Tena vuttaṃ–“Saddhammaṭṭhitiyā”ti.(令正法久住者，正法有三种，何谓为三？一者学正法(pariyattisaddhammo教法)久住，二者信受正法(paṭipattisaddhammo行正法)久住，三者得道正法(adhigamasaddhammo证道)久住。)问曰：「何谓学正法久住？」答曰：「学三藏一切久住佛所说，是名正法，于三藏中1十二头陀(Terasa dhutaguṇā十三头陀)、2十四威仪、3八十二大威仪戒、禅定、三昧(vipassanā毘婆舍那)，是名信受正法久住。四沙门道果及涅盘者，是名得道正法久住。如来结戒故，令比丘随顺，若随顺者，具足而得圣利，是故学为初正法久住。)

Saddhamma-patirūpaka,【阳】像法(相似佛法)。

Saddhā(saṃ+dah建立、放置),【阴】信心，热爱。saddhātabba,【义】应该相信。saddhādeyya,【形】信施(信心的礼物)。saddhādhana,【中】信财(信心的财富)。saddhāyika,【形】可信赖的。saddhālū,【形】很投入的。S.1.73./I,42.S.10.12.(=Sn.v.182.)︰Saddhīdha vittaṃ purisassa seṭṭhaṃ(在这世上，信仰是人的最宝贵的财富。|S.10.12.(=Sn.v.184.)︰Saddhā tarati oghaṃ (凭信仰渡过水流)

Sakkheyyavacasā（sakkheyya-vacasā）, 说话可靠﹑值得信赖。Pārā.III,189︰Saddheyyavacasā nāma āgataphalā abhisametāvinī viññātasāsanā.(值得信赖︰已经证果、现观、解教法)。

Saddhivihārika, saddhivihārī,【阳】同住，同居，护理比丘。

Saddhiṃ,【无】一起(台语：同齐tang5 ce5、三佮sann kap、斗阵tau3 tin7、做一下co3 cit8 e7)。saddhicara,【形】朋友，从者。

Sadhana,【形】富有的。

san﹐【字根I.】制造噪音(to make a noise)。cp.(梵san)得到(gain)。

Sanati (saṃ+a), 发出大声音。

Sanantana,【形】初期的，旧的，永恒的。

Sanābhika(sa3+nābhi+ka),【形】有轮毂(nave)的。D.30./III,148.︰Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni.(两脚掌生二轮，有千辐(之肉纹相)、有辋(with a felly)、有毂，一切样貌鲜明，分明整然。)

Sanāmika (sa3+nāma+ika),【形】有名字(having a name, called)。

Sanivāro﹐【阳】星期六(日语：土曜日)。(Saturn土星，鎭星；梵śanaiścara 賖乃以室折罗)

Sant(ppr. of atthi),1.存在(being, existing)。2.善的，真实(good, true, Nom. sg. m. santo; f. satī; nt. santaṃ; Acc. santaṃ & sataṃ (opp. asaṃ); Instr. satā; Loc. sati & sante; Abl. santato. — pl. Nom. santo; nt. santāni; Acc. sante; Gen. sataṃ; Instr. sabbhi; Loc. santesu. — Compar. santatara; superl. sattama.

Santa1(sammati1 的【过分】)已冷静，已和平，已宁静(calmed, tranquil, peaceful, pure)。【中】平静，涅盘(peace, bliss, nibbāna)。 santindriya,诸根平静。santakāya,身体平静。santadhamma, 平静的状态。santabhāva, 平静的状态。santamānasa平静心。santavāsa,平静的状态。santavutti平静的生活。

Santa2(pp. of sammati2), 已疲累，已疲乏(tired, wearied, exhausted)。【形】已存在的。【阳】有品德的人。santakāya,【形】身体镇定的。santatara,【形】更镇定的。santamānasa,【形】心沉着的。santabhāva,【阳】平静。

Santaka1 (<sant; cp. BSk. santaka),【形】【中】1.财产(belonging to; nt. property)。2. due to (Gen.)。3. (being) in the power of (bhayasantaka).

Santaka2 (sa3+antaka),【形】有限的(limited )。opp. anantika。

Santajjeti (saṃ+tajj+e), 惊吓，威吓。【过】santajjesi。【过分】santajjita。【现分】santajjenta, santajjayamāna。【独】santajjetvā。

Santataṃ,【副】不变地，不断地，总是。参考 Satataṃ。

Santati,【阴】连续，期间，世系。

Santatta, (Santappati的【过分】) 被加热，使悲伤，悲伤。

Santappati (saṃ+tap(梵tap)热+ya), 被加热，使悲伤，悲伤。【过】santappi。【现分】santappamāna。

Santappita, (Santappeti的【过分】) 使满意。

Santappeti (saṃ+tapp+e), 使满意，取悦。【过】santappesi。【现分】santappenta。【独】santappetvā, santappiya。

Santara-bāhira,【形】有内外的。santara-bāhiraṃ。【副】内外。

Santarati (saṃ+tar +a), 匆忙，很快地去。【过】santari。【现分】santaramāna。

Santasati (saṃ+tas+a), 害怕，受惊吓，被扰乱。【过】santasi。【过分】santasita。【现分】santasanta。【独】santasitvā。

Santasana,【中】恐怖，惊骇。

Santāna,【中】1.连续，继承。2.子孙。3.蜘蛛网。

Santānaka (saṃ+tan 伸展),(<santati 持续、延续) 儿子。

Santāneti (saṃ+tan+e), 连续。

Santāpa(<saṃ+tap(梵tap)热),【阳】【形】热，痛苦，伤心事( burning; heat, fire; fig. torment, torture)。aggisantāpa,火烤。suriyasantāpa,日炙。santāpika,炙热者。

Santāpeti (saṃ+tap(梵tap)热+e), 加热，燃烧，折磨。【过】santāpesi。【过分】santāpita。【独】santāpetvā。

Santāsa,【阳】恐惧，发抖，震惊。santāsī,【形】发抖的，害怕的。

Santi1(<śam平息、安静﹐梵śānti),【阴】宁静(tranquillity)，和平(peace)。santikamma,【中】平定，安抚的行为。santipada,【中】安静的境界。

Santi2(<atthi (as+a+ti)), 【现.3.复】(他们)有，在，存在。

Santika(sa2+antika),【形】接近的(vicinity, presence)。【中】接近，出现。santikā, 从。santikāvacara,【形】在附近的，亲密的(keeping or being near)。santikaṃ, 出现(into the presence of, towards)。santike in the presence of, before, with; nibbānasantike; Instr. santikena=by, along with。

Santikā,【阴】挑木棒(a kind of game, “spellicans”)。

Santiṭṭhati (saṃ+ṭhā +a), 1.并肩站住，保持(to stand, stand still, remain, continue)。2.建立(to be established, to be put into order)。3.固定( to stick to, to be fixed or settled, to be composed )。4.自制，克己(to restrain oneself)。5.等待(to wait for)。santiṭṭhati; saṇṭhahati & saṇṭhāti; ppr. saṇṭhahanto; pot. saṇṭhaheyya; aor. saṇṭhāsi; saṇṭhahiṃsu (3rd pl.) Inf. saṇṭhātuṃ. pp. saṇṭhita — Caus. II. saṇṭhapeti (& °ṭhāpeti).

Santiṭṭhanā(<santiṭṭhati),【中】站住，保持，固定，停留。

Santīraṇa(saṃ+tīraṇa),【中】调查，审查(investigation, decision)。santīraṇacitta﹐【中】推度心，这是一个无因果报心；它紧随「领受心」之后生起，其作用是检查刚受到五识与领受心识知的目标。

Santuṭṭha (santussati 的【过分】), 已取悦，已快乐(pleased, happy)。santuṭṭhatā,【阴】知足的状态。

Santuṭṭhi,【阴】满足，知足，欢喜。

Santusita, 已取悦，已快乐。参考 Santuṭṭha。

Santussaka(fr. santussati),【形】满足的，高兴的(content)。santussana,【中】满足，欢喜。

Santussati (saṃ+tus(梵tuṣ)满足+ya), 被使满足，被取悦，被使快乐。【过】santussi。【现分】santussamāna。

Santosa,【阳】快乐，喜悦。

Santhata (santharati 的【过分】), 已覆盖，已铺。【中】毯子，垫。

Santhambheti (saṃ+thambh+e), 使僵硬，使硬，失去知觉。【过】santhambhesi。【过分】santhambhita。【独】santhambhetvā。

Santhambhanā,【阴】坚硬，硬。

Santhara,【阳】垫，盖子，床单。santhaṇa,【中】扩张，覆盖。

Santharati (saṃ+thar+a), 铺，散播，覆盖。【过】santhari。【独】santharitvā。【使】santharāpeti。

Santhava(<saṃ+stu),【阳】相识(acquaintance)，亲密(intimacy)，行房。Sn.1-12.(v.207.)︰Santhavāto‚ bhayaṃ jātaṃ, niketā jāyate rajo; Aniketamasanthavaṃ, etaṃ ve munidassanaṃ.(从亲昵中产生恐惧，从家室中产生污秽，不要亲昵，不要家室，这就是牟尼的看法。)

Santhavana (<saṃ+thavati)【中】相识(acquaintance)。

Santhāgāra(Sk.sansthāgāra),【阳】【中】会议厅，断事堂。

Santhāra,【阳】遮盖物，地板。

Santhuta (santhaveti 的【过分】), 已相识，已熟悉。

Sanda,【形】厚的，密集的。【阳】流程。sandacchāya,【形】有大荫凉的。

Sandati (sand+a), 流动。【过】sandi。【过分】sandita。【独】sanditvā。【现分】sandamāna。

Sandana,【中】流下。【阳】二轮战车。

Sandamānikā(fr. syand)﹐【阴】战车(a chariot)。

Sandassaka,【阳】指示的人，教的人。sandassana,【中】指令，指示，指出。sandassiyamāna,【形】被教导的，被指出的。

Sandasseti (saṃ+dis指出+e), 指出，解释。【过】sandassesi。【过分】sandassita。【独】sandassetvā。

Sandahati (saṃ+dhā+a), 连接，联合，安装。【过】sandahi。【过分】sandahita。【独】sandahitvā。

Sandahana(fr. saṃ+dhā),【中】结生，装配(applying, placing (an arrow) on the string)。Vism.528.︰cittaṃ…sandahanapaccupaṭṭhānaṃ(心以‘结生’为现起)。

Sandāna,【中】链，系绳。

Sandāleti (saṃ+dāl +e), 打破，打碎。【过】sandālesi。【过分】sandālita。【独】sandāletvā。

Sandiṭṭha (sandissati 的【过分】), 已一起看到。【阳】朋友。

Sandiṭṭhi (sa+n+diṭṭhi见)﹐【阴】自己的见解，同见。

Sandiṭṭhiparāmāsī﹐染于世俗者。

Sandiṭṭhika,【形】看得见的(visible)，这一生的(belonging to this life)。自见的(self-evident)；现世的(immediately apparent)；现证的、当下可见的(visible here and now)；现报(罗什译)；现见(玄奘译)。SA.1.20./I,43.︰Sandiṭṭhiko ayaṃ dhammoti ayaṃ lokuttaradhammo yena yena adhigato hoti, tena tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko.(自见此‘法’︰证得这出世间法，信‘他’(指圣者)的可去(见证)，之后，以省察智自己亲见到为‘自见’。)Attano phaladānaṃ sandhāya nāssa kāloti akālo, akāloyeva akāliko.(关于自己的给予‘果’是没有时间(的间隔)，即立刻，就这样无时间(的间隔)，为‘实时’)。)Yo ettha ariyamaggadhammo, so attano pavattisamanantarameva phalaṃ detīti attho. “Ehi passa imaṃ dhamman”ti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko. (于此，任何圣道法，他自己的转起立即地给予‘果’之义，‘来看这法’，如此值得转起来看的方法为‘来看’。)ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayaṃ arahatīti opaneyyiko.(甚至于火烧衣与头，都要在上旁观，专注在心上用功，值得带近来(取证)，为‘引导’。)Sabbehi ugghaṭitaññū-ādīhi viññūhi “bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho”ti attani attani veditabboti paccattaṃ veditabbo viññūhīti.(所有的敏智者等诸行者，“修习我的道，证得果，现证灭”，皆是自知自证，为‘智者各自证知’(缘自觉悟)。) (广说，见Vism.213~218)

Sandiṭṭhiparāmāsī (saṃ+diṭṭhi+parāmāsī)﹐染于世俗。

Sandita (sandati 的【过分】), 1.已流动。2.已用铁链锁住。

Sandiddha,【过分】已涂毒药。

Sandissati (saṃ+dis指出+ya), 被看到，出现，同意。【现分】andissamāna。

Sandīpana,【中】sandīpanā,【阴】点燃，澄清。

Sandīpeti (saṃ+dip+e), 点燃，解释。【过】sandīpesi。【过分】sandīpita。【独】sandīpetvā。

Sandesa,【阳】信息，一封信，书面的文件。sandesahara,【阳】报信者。sandesāgāra,【中】邮局。

Sandeha,【阳】疑惑，自己的身体。

Sandoha,【阳】堆，大量。

Sandhana,【中】自己的财产。

Sandhamati (saṃ+dham+a), 吹，扇。【过】sandhami。【独】sandhamitvā。

Sandhātu,【阳】安慰者。

Sandhāna,【中】联合，安抚。

Sandhāya (sandahati 的【独】), 团结了。【独】关于，关联。

Sandhāraka,【形】忍受的，抑制的，支援的。sandhāraṇa,【中】制止，忍受。

Sandhāreti (saṃ+dhar +e), 忍受，制止，拦截，抑制，支持。【过】sandhāresi。【过分】sandhārita。【独】sandhāretvā。【现分】sandhārenta。【不】sandhāretuṃ。

Sandhāvati (saṃ+dhāv追+a), 跑着穿过，移居。【过】sandhāvi。【过分】sandhāvita。【独】sandhāvitvā。【现分】sandhāvanta, sandhāvamāna。

Sandhi,【阴】联盟，联接，关节，连接，协议，音调上的结合。sandhicchedaka,【形】能割破的人，破坏者。sandhimukha,【中】(小偷入屋做)破口。sandhi rules, 转调。sandhiyaṃ, 结生时刻。

Sandhīyati (sandhāti 的【被】), 被连接，被结合，被合在一起。【过】sandhīyi。

Sandhūpāyati (saṃ+dhūp+āya), 出烟。【过】sandhūpāyi。【独】sandhūpāyitvā。

Sandhūpeti (saṃ+dhūp+e), 熏制。【过】sandhūpesi。【过分】sandhūpita。【独】sandhūpetvā。

Sandhovati (saṃ+dhov+a), 洗，冲洗，纯净。参考 Dhovati。

Sanna1(sīdati的【过分】) 已沉陷(sunk)。

Sanna2 (sandati的【过分】)已流动(flown)。

Sannaddha, (Sannayhati的【过分】) 拴紧，武装自己，部署。

Sannayhati (saṃ+nayhati <nah+ya), 拴紧，武装自己，部署(to tie, bind, fasten, to arm oneself)。【过】sannayhi。【独】sannayhitvā, sannayha。

Sannāmeti (Caus. of saṃ+nam), 弯(to bend)。

Sannāha(fr. sannay ati),【阳】1.穿，系在一起(dressing, fastening together )。2.盔甲(armour, mail)。titikkhā cammasannāho, 忍耐为盔甲。

Sannikaṭṭha,【中】邻居关系，邻近。

Sannikāsa,【形】相似的，像…的。

Sannicaya(saṃ一起+nicaya向下积聚),【阳】积聚，贮藏。DhA.：‘积聚’有两种：一、业积聚。二、资具积聚。于善业、不善业称为业积聚；四资具，称为资具积聚。

Sannicita,【过分】已累积，已囤积。

Sanniṭṭhāna,【中】结论，探查。

Sannidhāna,【中】接近，邻近，储存。

Sannidhi,【阳】储存，贮藏。sannidhikāraka,【阳】存货的人。sannidhikata,【形】囤积的。

Sannipatati (saṃ+ni+pat落下+a), 集合，聚集。【过】sannipati。【过分】sannipatita。【独】sannipatitvā。【现分】sannipatanta。

Sannipatana,【中】集会，集合。

Sannipāta,【阳】与会者(集合称)，集会，体液的集合。sannipātika,【形】体液集合的结果。sannipātana,【中】召集。

Sannipāteti (saṃ+ni+pat落下+e), 召集，召集…开会。【过】sannipātesi。【过分】sannipātita。【独】sannipātetvā。

Sannibha,【形】相似的。

Sanniyyātana, 中】为保护等而移交。

Sannirumbhana,【中】抑制，制止，抑压。

Sannirumbheti (saṃ+ni+rumbh +e), 抑制，阻塞，妨碍。【过】sannirumbhesi。【过分】sannirumbhita。【独】sannirumbhetvā。

Sannivasati (saṃ+ni+vas住+a) 同居。【过】sannivasi。

Sannivāreti (saṃ+ni+var+e), 制止，避免。【过】sannivāresi。【独】sannivāretvā。

Sannivāsa,【阳】协会，同居。

Sannivesa,【阳】露营，殖民。

Sannisinna, (Sannisīdati的【过分】) 安顿，平息。

Sannisīdati (saṃ+ni+sad坐+a), 安顿，平息，安静下来。【过】sannisīdi。【独】sannisīditvā。

Sannissita,【形】与…连接的，基于的。

Sannihita,【过分】已放下，已放置，已安排得好。

Sanneti (saṃ+ni +e), 混合，揉(面等)成团(to mix, knead)。【过】sannesi。【过分】sannita。【独】sannetvā。【义】sanneyya。

sap(梵śap)﹐【字根I.】诅咒(to curse)。

Sapajāpatika,【形】与妻子在一起的。

Sapaññā, 有慧人(是由业生三因结生的慧(kammaja-tihetuka-paṭisandhi- paññāya)，为有慧者。「业生三因结生的慧」由无贪、无瞋、无痴的三因善业所生的。

Sapati (sap诅咒+a), 骂(to swear)，诅咒(to curse)。【过】sapi。【过分】sapita。【独】sapitvā。

Sapatta(Sk. sapatna),【阳】对手，仇敌(hostile, rival)。【形】怀敌意的。

Sapattabhāra((sa3+patta1+bhāra),【形】以翅膀为负担的(with the weight of the wings, carrying one’s wings with oneself)。

Sapattī(Sk. sapatnī),【阴】和妻子在一起(a co-wife)。asapattī, 无妻子(without any co-wife S.IV,249.)。sapattivāsā(DhA.v.135./CS:pg.2.38.), 和丈夫在一起。

Sapatha(fr. śap),【阳】誓约(an oath)。

Sapadāna,【形】连续的。sapadānaṃ,【副】不断地。sapadānacārikā,【阴】次第乞食〔十三头陀支之一〕(只托钵七家为外道行为之一，见《中部》M.12./ I,78.；M.36./I,238.；M.45./ I,307.；M.51./I,343.；M.94./ II,162.；D.8./ I,166.；D.25./ III,41.)。

Sapadi(sa2+adv. formn fr. pada),【无】立即地(instantly, at once)。

Saparikkamana(sa+pari+kamana<kam(行走))﹐可以行走。Pārā.III,151︰Saparikkamanaṃ nāma sakkā hoti yathāyuttena sakaṭena anuparigantuṃ, samantā nisseṇiyā anuparigantuṃ.(可回转的地点︰(在平地，)四轮牛车可以旋转，（在山坡，）有阶梯围绕。)

Sapariggaha,【形】连同所有物或妻子的。

Saparidaṇḍā﹐【阴】杖罚所护之女人(国家明示此定罚之女人之名、家或道，往如是女之处者，即构成如是之罪)。sassāmikā saparidandā antamaso mālāguḷaparikkhittā pi, tathārūpāsu cārittaṃ na āpajjitā hoti.(其意为：有夫之妇、(侵犯之则会受)杖罚之女，乃至(已有婚约的)装饰华鬘之女，对于如此之妇女不交际。)

Sapāka, sopāka,【阳】1.贱民(an outcast)。2.吃狗的人，屠狗的人。3.一种植物。

sapp﹐【字根I.】爬(to creep)。

Sappa(cp. Sk. sarpa, fr. sṛp; “serpent”),【阳】蛇(a snake)。sappapotaka,【阳】小蛇。sappa,【阳】。sappaphaṇa, 蛇的兜帽(指眼镜蛇的膨胀起来的颈部)。

Sappaccaya,【形】有因素的，有条件的。

Sappañña,【形】明智的(wise)。

Sappaṭigha(sa有+paṭigha对、碍),【形】可触及的，有对的，有质碍的，撞击的。

Sappaṭibhaya,【形】危险的，有害的。

Sappaṭibhāga (sa3+paṭibhāga)﹐【形】1.相似，像(resembling, like)。2.同比率混合(having as (equal) counterparts, evenly mixed with)。kaṇha-sukka-sappaṭibhāga﹐对比黑、白之法。

Sappaṭissa﹐sappatissa﹐【形】崇敬的，敬畏的。

Sappati (sapp+a), 爬行，爬。【过】sappi。

Sappana(<sappati),【中】爬行( gliding on)。

Sappāṇaka,【形】有活生生的生物的。

Sappāya,【形】有益的，健康的，适当的，顺益的。sappāyatā,【阴】有益。

Sappi,【中】酥油(ghee)，澄清奶油(clarified butter)。Pāci.IV,347(CS:p.464)︰Sappi nāma gosappi vā ajikāsappi vā mahiṃsasappi vā. Yesaṃ maṃsaṃ kappati tesaṃ sappi.(酥︰牛乳酥、山羊乳酥、水牛乳酥，凡肉适宜者之酥。)

Sappinī,【阴】母蛇。

Sappītika,【形】有欢喜陪伴的。

Sappurisa (sa(=sat=santsat)真实的)+purisa人),【阳】真善人(他译：善士﹑善知识﹑真人﹑实人﹑真实人) (「比丘们！在这里某一人, 从杀伤生物, 变成已喜乐背离; 从拿起未被给与者, 变成已喜乐背离; 从邪行于诸欲, 变成已喜乐背离; 从妄语, 变成已喜乐背离; 从存续在谷酒﹑果酒﹑醉品﹑放逸之中, 变成已喜乐背离。比丘们！ 此被叫做真善人。」 (A ii217) sappurisāvassayo﹐倚靠善知识。(AA.4.31.CS:p.2.289-290) Sappurisāvassayoti Buddhādīnaṃ sappurisānaṃ avassayanaṃ sevanaṃ bhajanaṃ, na rājānaṃ(倚靠善知识︰仰赖、结交、交往诸佛(不是诸王)等善知识)。satta sappurisa-dhammā七善士法(seven qualities of the true man)︰dhammaññū, 知法(knowing the doctrine)，atthaññū,知义(knowing the meaning)，attaññū, 自知(knowing self)，mattaññū, 知量(knowing moderation)，kālaññū, 知时(knowing the right time)，parisaññū, 知众 (knowing groups)，puggalaññū, 知人(knowing persons)。

DA.33./III,1039.︰Tattha suttageyyādikaṃ dhammaṃ jānātīti dhammaññū. Tassa tasseva bhāsitassa atthaṃ jānātīti atthaññū. “Ettakomhi sīlena samādhinā paññāyā”ti evaṃ attānaṃ jānātīti attaññū. Paṭiggahaṇaparibhogesu mattaṃ jānātīti mattaññū. Ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa adhigamāyāti evaṃ kālaṃ jānātīti kālaññū. Ettha ca pañca vassāni uddesassa kālo. Dasa paripucchāya. Idaṃ atisambādhaṃ. Dasa vassāni pana uddesassa kālo. Vīsati paripucchāya. Tato paraṃ yoge kammaṃ kātabbaṃ. Aṭṭhavidhaṃ parisaṃ jānātīti parisaññū. Sevitabbāsevitabbaṃ puggalaṃ jānātīti puggalaññū.(知法︰知经、偈等法。知义︰知(佛陀)说法之义。自知︰自知“我有这么多戒定慧”。知量︰于接受、受用知量。知时︰知道指出时分，论究时分，证得相应之时分，这是关于时分。知众︰知……。知人︰知应亲近该亲近的人。)

AA.7.64./IV,57-8.︰puggalaparoparaññū hotīti evaṃ bhikkhu puggalānaṃ paroparaṃ tikkhamudubhāvaṃ jānanasamattho nāma hoti.(知人胜劣︰如是比丘识别众人高低、利钝。)。

A.3.79./I,226.︰“Na pupphagandho paṭivātameti, Na candanaṃ tagaramallikā vā. Satañca gandho paṭivātameti, Sabbā disā sappuriso pavāyatī”ti.(花香扑鼻不逆风，栴檀.沉香.茉莉花；逆风扑鼻善士香，处处风靡善士(香)。)

Sapharī,【阴】大头鲃(印度产的一种大型鲤形的可供食用及钓捕的淡水鱼) (Barbus mosal；a sheet fish)。

Saphala,【形】有结果的，有果实的。

Sabala,【形】强壮的，有斑点的，杂色的。

Sabba (梵sarva),【形】所有的(all)，每一的(every)，全部的(whole)，整个的(entire)。【阳】：单.主.sabbo；复.主sabbe；单.呼.sabba﹑sabbā；复.呼sabbe；单.宾.sabbaṃ；复.宾.sabbe；单.具.sabbena；复.具.sabbehi﹑sabbebhi；单.离.sabbasmā﹑sabbamhā；复.离.sabbehi﹑sabbebhi；单.与.﹑属.sabbassa；复.与.﹑属.sabbesaṃ﹑sabbesānaṃ；单.处.sabbasmiṃ﹑sabbamhi)；复.处.sabbesu。【阴】：单.主sabbā；复.主.sabbā﹑sabbāyo；单.呼.sabbe；复.呼sabbāyo；单.宾.sabbaṃ；复.宾.sabbā﹑sabbāyo；单.具.﹑离.sabbāya；复.具.﹑离.sabbāhi﹑sabbābhi；单.与.﹑属.sabbāya﹑sabbassā；复.与.﹑属.sabbāsaṃ﹑sabbāsānaṃ；单.处.sabbāya﹑sabbassā﹑sabbāyaṃ﹑sabbassaṃ；复.处.sabbāsu。【中】：单.主.sabbaṃ；复.主.sabbāni；单.宾.sabbaṃ；复.宾.sabbāni。单.呼.sabba﹑sabbā；复.呼sabbāni 。sabbakanittha,【形】其中最年轻的。sabbakammika,【形】不管部长。sabbaññū, sabbavidū (梵sarvajña),【形】全知的(all-knowing万事通)，古音译：萨云若。【阳】无所不知者(the Ominiscent One一切智者)。sabbaññutā,【阴】无所不知(ominiscence)。sabbaṭṭhaka,【形】每部分都有八个的。sabbanāma,【中】代名词。sabbatthaka,【形】关系到每件事物的，打杂的人。sabbampi, 【无】一切含。Sabbātthasiddha(=Siddhāttha；梵Sarvārthasiddha=Siddhārtha)；one who has completed his task, Miln.214),一切义成(音译：悉达多。佛陀的名字)。sabbapaṭhama,【形】(位置或时间)最先的。sabbapaṭhamaṃ,【副】在全部之前，非常早地。sabbasata,【形】每部分都有一百个的。sabbasovaṇṇa,【形】全是金制的。sabbassa,【中】全部财产。sabbassaharaṇa,【中】没收全部财产。Sabbamatthivāda(梵Sarvāsti-vādin, sarvāstivādin)﹐说一切有部(简称为有部，别名说因部。佛灭后三百年初，自根本之上座部别立者，说一切有部的根本重地乃是在罽宾（迦湿弥罗）地方，)。

Sabbaññutāñāṇa﹐【阳】一切知智(佛陀的智慧)。『一时知一切、一时见一切。』(大) 1,793c；M.90./II,127作︰“sakideva sabbaññassati sabbaṃ dakkhīti.(只一度即将知一切、将见一切。)”《注释书》：『一时』‘sakideva’指‘ekāvajanena(从意界只以一转向到见等前五识或第六意识)ekacittena(以一心思推度或确定)ekajavanena(以一速行)’；『一切』‘sabbaṃ’指‘atītānāgatapaccuppannaṃ’(过去、未来、现在(三世一切内外、身心、事理等)) MA.III,357f.

Sabbato,【无】到处，在各方面，全部。

Sabbattha, sabbatra,【副】各处，到处，在所有状况下。S.46.53./V,115.︰Satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti.(诸比丘！至于念(觉支)，我说：‘念’用在各处)。)

Sabbathā,【副】在每一方面(in every way)。sabbathā sabbaṃ, 完全地(completely)。

Sabbadā,【副】总是(always)。

Sabbadhi,【副】各处，到处。

sabbanāma,【中】代名词。

Sabbaso,【副】全部，在每方面。

Sabbhi (梵文 = sadbhih, 与智者。但是在巴利文中，有时被当做 【形】) 品德高尚的。

Sabrahmaka,【形】包括梵天世界。

Sabrahmacārī(sa3+brahmacārin),【阳】出家同伴(同修)(a fellow student)。

Sabhaggata, Sabhāgata(sabhā+gata),【形】到集会所的(gone to the hall of assembly)。

Sabhā(Vedic sabhā),【阴】会议厅(council a hall, assemblyroom, a public rest-house, hostelry)。sudhamma-sabhā﹐正法殿、善法堂，为帝释天之宫殿。

Sabhāga(sa2+bhāga),【形】通常的，同一个区的(common, being of the same division)。sabhāgaṭṭhāna,【中】方便的地方(a common room, a suitable or convenient place)。sabhāgavuttī,【形】相互礼貌往来的，礼尚往来的(living in mutual courtesy, properly, suitably)。

Sabhājana(Dhtp 553: pīti-dassanesu)﹐尊敬，礼敬(honouring, salutation)。

Sabhāva,【阳】自性，情况，性情，真实。sabhāvadhamma,【阳】自然的原则。sabhāvarūpa，有自性色–具有各自的特性，例如地界的硬等。

Sabhāya(=sabhā)﹐【中】会议厅。

Sabhoga1 (sa3+bhoga)﹐【形】富裕的(wealthy)。

Sabhoga2 (sa4+bhoga)﹐财产(property, possession)。sābhoga 有功用

Sabhojana,【形】(sa3+bhojana), 有食物的，(sa+ubho+jana), 有一对人的(即：夫妇)。

sam﹐【字根III.】被安抚(to be appeased)。cp. saṃ-(【前缀】共，集，合，正，同时。)

sam﹐【字根III.】居住(to dwell)。

sam(梵śam 1./ śim)﹐【字根VII.】使平静、使安静(to pacify)。

Sama1 (<sam(梵śam)安静、平息: see sammati1)﹐【阳】平静，宁静(calmness, tranquillity, mental quiet)。samaṃ carati﹐平静下来(to become calm, quiescent)。

Sama2 (<śam: see sammati2)﹐疲劳(fatigue)。

Sama3 (Vedic sama, fr. sa2; see etym. under saṃ°)【形】1.平坦的，齐平的(even, level；samaṃ karoti=弄平(to level))。2.相似的，相等的(like, equal, the same)。3.不偏不倚的,公正的(impartial, upright, of even mind, just)。4.samasama+ (数字), 总共(“altogether,”. e.g. samatiṃsa thirty altogether)。samaka,【形】相等的，相似的，相同的。samaṃ,【副】平均地，相等地(equally; together with, at.)。samana,【副】公平地，无私地(with justice, impartially (samena =dhammena))。opp. visama(不平的)。 –samacāga equally liberal. –samajana an ordinary man, common people. –samajātika of the same caste. –samajīvitā regular life, living economically sq. –samatala level, even (of a pond). –samadhāraṇa equal support or sustenance. –samadhura carrying an equal burden, equal; asamadhura incomparable; But sama-dhura-ggahaṇa “complete imperiousness” (see yugaggāha). –samavāhita evenly borne along (of equanimity). –samavibhatta in equal shares. –samasama exactly the same. –samasīsin a kind of puggala, lit. “equal-headed,” i. e. one who simultaneously attains an end of craving and of life) 。samasūpaka, 成比例地接受与咖哩(或食物)(with equal curry (when the curry is in quantity of onefourth of the rice))。

Samatthi(sama相等的+atthi有), 有相等的。

Samakkhāta(saṃ+akkhāta)已计算(counted)，已知(known)。

Samagga,【形】团结的，同道的，一致的，和合的，结交的，和谐的(台语ho5 hai5 e)。samaggakaraṇa,【中】调解人，和事佬。samaggatta,【中】协议，团结的情况。samaggarata, samaggārāma,【形】对和平的欢喜。【反】asamsagga﹐asaṃsagga。

Samaṅgitā,【阴】具有的事实。

Samaṅgī, samaṅgībhūta,【形】具有的，持有的。

Samacariyā,【阴】精神的平静，寂静主义。

Samacitta,【形】沉着的。samacittatā,【阴】平等心。samacittādevatā﹐心意相等的诸天。

Samajātika,【形】同阶级的(相同的印度世袭阶级)。

Samajīvita, 共命。

Samajja,【中】厌祝的聚集，剧场。samajjaṭṭhāna,【中】竞技场。samajjābhicaraṇa,【中】涉足剧场，参观展览会，参观节日。

Samaññā,【阴】指示。samaññāta,【形】指定。

Samaṇa(梵śramaṇa< śram疲倦),【阳】沙门，隐遁者。samaṇakuttika,【阳】假沙门。samaṇī,【阴】沙门尼。samaṇuddesa,【阳】沙弥。samaṇadhamma,【阳】沙门法(出家人的责任，指修习道法)。samaṇāruppa,【形】适宜沙门的。《马邑经》(T1.725c & 726c)︰「云何沙门？谓息止诸恶不善之法、诸漏秽污，为当来有本，烦热苦报，生、老、病、死因，是谓沙门。云何梵志？谓远离诸恶不善之法，诸漏秽污，为当来有本，烦热苦报，生、老、病、死因，是谓梵志。云何为圣？谓远离诸恶不善之法、诸漏秽污，为当来有本，烦热苦报，生、老、病、死因，是谓为圣。云何净浴？谓净浴诸恶不善之法、诸漏秽污，为当来有本，烦热苦报，生、老、病、死因，是谓净浴，是谓沙门，是谓梵志，是谓为圣，是谓净浴。」

Samaṇaka,【阳】假沙门。hīnam attha vannaṃ ajjhupagatā, yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce.(秃头之假沙门，既卑贱又邪恶，乃是从大梵天之足所生之子孙。)

Samatā,【阴】平等，平均，正常状态。

Samatikkanta, (samatikkamati 的【过分】)。

Samatikkama,【阳】samatikkamana,【中】超越，克服。

Samatikkamati (saṃ+ati超越+kam(梵kram)超越+a), 越过，渡过，超越，除去。【过】samatikkami。【独】samatikkamitvā。

Samatittika,【形】盈满的。

Samativattati (saṃ+ati超越+vat(vṛt)使转动+a), 克服，超越。【过】samativatti。【过分】samativatta, samativattita。

Samatta,【形】完成的，整个的，全分的。

Samatta,【中】平等，平均，平衡，正常状态。参考 Samatā。

Samattha,【形】能干的，有技术的。samatthatā,【阴】能力，精通。

Samatha(śam平息、安静+-atha名词语基),【阳】奢摩他(将心专注于一个对象，培育专注力而变得宁静)，止禅，平静，心的寂静，法律问题的解决。samatthabhāvanā,【阴】修定。ajjhatta-ceto-samatha﹐【阳】内止，内心寂止。DhsA.CS:p.95、175︰Kāmacchandādayo paccanīkadhamme sametīti samatho. (平息欲欲(盖)等(五)盖，为‘止’，或‘三摩地’ ) Aniccādivasena vividhehi ākārehi dhamme passatīti vipassanā. (观看无常等种种行相，为‘观’，或‘毘钵舍那’。

Dhs.A(CS:p.188~9)：Samathoti tividho samatho–1cittasamatho, 2adhikaraṇasamatho, 3sabbasaṅkhārasamathoti. Tattha aṭṭhasu samāpattīsu cittekaggatā cittasamatho nāma. Tañhi āgamma cittacalanaṃ cittavipphanditaṃ sammati vūpasammati, tasmā so cittasamathoti vuccati. Sammukhāvinayādisattavidho samatho adhikaraṇasamatho nāma. Tañhi āgamma tāni tāni adhikaraṇāni sammanti vūpasammanti, tasmā so adhikaraṇasamathoti vuccati. Yasmā pana sabbe saṅkhārā nibbānaṃ āgamma sammanti vūpasammanti, tasmā taṃ sabbasaṅkhārasamathoti vuccati.(奢摩他︰有三种奢摩他︰(1)心奢摩他、(2)止诤奢摩他、(3)一切行奢摩他。此中八种三摩钵地一境性之名。心的激动、心的翻腾中来，平息和寂静，因此称为‘心奢摩他’。「现前毘尼」(Sammukhāvinaya)等七种奢摩他，名为‘止诤奢摩他’，于此中来，在在处处平息和寂静，因此称为‘止诤奢摩他’。然而，因为一切行涅盘而来，平息和寂静，因此称为‘一切行奢摩他’。)

Samadhigacchati (saṃ+adhi+gam去+a), 达到，清楚地了解。【过】samadhigacchi。【过分】samadhigata。【独】samadhigantvā。

Samanantara,【形】立即的，最近的。samanantarā,【副】在…之后就。

Samanugāhati (saṃ+anu随+gah拿+a), 要求理由。【过】samanugāhi。【独】samanugāhitvā。

Samanuñña,【形】满意的。samanuññā,【阴】赞成。samanuññāta,【形】核准的，允许的。

Samanupassati(saṃ+anu随+dis指出+a), 看、见、察觉、认定(to see, perceive, regard)。【过】samanupassi。【现分】samanupassanta﹐samanupassamāna。【独】samanussitvā。【不】samanupassituṃ。

Samanupassanā(<samanupassati),【阴】考虑(considering)。

Samanubhāsati (saṃ+anu随+bhās +a), 交谈、同学(to converse or study together)。【过】samanubhāsi。asamanubhāsati, 非同学。

Samanubhāsanā,【阴】会话，排练。

Samanuyuñjati (saṃ+anu随+yuj连接+ṃ-a), 盘诘，反复询问。【过】samanuyuñji。【独】samanuyuñjitvā。

Samanussarati (saṃ+anu随+sar(梵sṛ)动转+a), 回忆，想起。【过】samanussari。【现分】samanussranta。【独】samanussaritvā。

Samanta(saṃ+anta),【形】全部的(all)，整个的(entire)。samantacakkhu,【形】普眼者(佛陀五眼之一，无所不见的all-seeing, an epithet of the Buddha M I.168= Vin I.5; Sn.345, etc.; Miln 111; Nd1 360)( SA.6.1./I,200.︰sabbaññutaññāṇassa “samantacakkhū”ti。SA.35.1./II,354.︰Samantacakkhu nāma sabbaññutaññāṇaṃ, yaṃ–“pāsādamāruyha samantacakkhū”ti (Mahāvaṃsa 8；M.26./I,168;M.85./II,94.)。samantapāsādika,【形】普端严(令所有的人喜爱的all-pleasing, quite serene)。samantabhaddaka,【形】完全吉兆的(complete auspiciousness, perfect loveliness )。间接作副词用：Acc. Samantaṃ(completely); Abl.samantā & samantato; Instr. Samantena。sāmanta-jappā,(以)邻近(之语暗示)，(以)求取(布施)。

Samantā, samantato,【副】周围，各处。

Samannāgata,【形】具有的，持有的。

Samannāharati (saṃ+anu随+ā+har拿+a), 集中、采集(concentration, bringing together)。【过】samannāhari。【过分】samannāhaṭa。【独】samannāharitvā。

Samapekkhati (saṃ+āpe+ikkh见+a), 考虑得好。【过】samappekkhi。

Samappeti (saṃ+ap+e), 移交，委托，应用。【过】samappesi。【过分】samappita。【独】samappetvā, samappiya。

Samaya,【阳】时间，集会，季节，场合，宗教。samayantara,【中】不同的宗教。

Samara,【中】战争。

Samala,【形】不纯的，污染的。

Samalaṅkata, (Samalaṅkaroti的【过分】) 装饰。

Samalaṅkaroti (saṃ+alaṃ+kar行+o), 装饰。【过】samalaṅkari。【独】samalaṅkaritvā。

Samavāya,【阳】组合，集合。

Samavekkhati (saṃ+ava下+ikkh见+a), 考虑，调查。【过】samavekkhi。samavekkhita,【过分】。

Samavepākinī,【阴】促进良好的消化。

Samassāsa,【阳】(痛苦等的)减轻，心旷神怡。

Samassāseti (saṃ+ā+sas+e), 减轻，使精神振作。【过】samassāsesi。【独】samassāsetvā。

Samā,【阴】年。

Sāmāka﹐稗子，像谷的一种草。

Samākaḍḍhati (saṃ+ā+kaḍḍh +a), 招徕，吸引，引诱。【过】samākaḍḍhi。【独】samākaḍḍhitvā。

Samākaḍḍhana,【中】拉，拖拉，招徕。

Samākiṇṇa, samākula,【形】塞满的，覆盖的，拥挤的，撒满的。

Samāgacchati (saṃ+ā+gam去+a), 会合，集合。【过】samāgacchi。【独】samāgantvā, samāgamma。

Samāgata (Samāgacchati的【过分】), 已集合。

Samāgama,【阳】碰到，集会。

Samācarati (saṃ+ā+car移动+a), 举止，行动，练习。【过】samācari。【现分】samācaranta。【独】samācaritvā。

Samācaraṇa,【中】samācāra,【阳】操行，行为。

Samādapaka, samādapetu,【阳】煽动者。samādapana,【中】煽动。

Samādapeti (saṃ+ā+dā+āpe﹐cp.BSk.samādāpayati), 教唆(to cause to take)，激励(to incite, to rouse)。【过】samādāpesi。【过分】samādāpita。【独】samādāpetvā。3p.sg.opt. samācare。

Samādahati (saṃ+ā+dhā(梵dhā, dadh)放置﹑忍受+a), 镇定，集合，集中，点燃(火)。【过】samādahi。【现分】samādahanta。【独】samādahitvā。

Samādāti (saṃ+ā+dā+a), 拿，接受。

Samādāna,【中】拿，遵守，接受。

Samādāya,【独】接受了。

Samādiyati (samādāti 的【被】), 承担。【过】samādiyi。【过分】samādinna。【独】samādiyitvā。【现分】samādiyanta。

Samādisati (saṃ+ā+dis指出+a), 指出，命令。【过】samādisi。【过分】samādiṭṭha。【独】samādisitvā。

Samādhāna,【中】使成整体，集中。

Samādhi(<saṃ+ā+dhā承受),【阳】三摩地，三昧。samādhija,【形】定所生的。【中】定力。samādhibhāvanā,【阴】修定。samādhisaṃvattanika,【形】助长定的。samādhisambojjhaṅga,【阳】定觉支。upacārasamādhi﹐近行定(镇伏了五盖)。appanāsamādhi﹐安止定。samādhimānantarikaññaṃ(samādhi-m-ānantarikaṃ-yaṃ﹐此不间断的三摩地。KhA.181.：Samādhimānantarikaññamāhūti yañca attano pavattisamanantaraṃ niyameneva phalapadānato “ānantarikasamādhī”ti āhu. Na hi maggasamādhimhi uppanne tassa phaluppattinisedhako koci antarāyo atthi. Yathāha–“Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti, ayaṃ vuccati puggalo ṭhitakappī. Sabbepi maggasamaṅgino puggalā ṭhitakappino”ti (pu.pa.17).(不间断的三摩地：因为它紧接着必定产生果，称为不间断的三摩地。当已经到「道三摩地」(maggasamādhimhi= ariyamagga，预流向)，它的果没有任何障碍产生。这是依据—“这个人为了作证预流果而行道，而且应是劫的被燃烧时间，在这个人未作证预流果之前，劫不会燃烧。这个人被称为：「住劫者」。所有具足「道」(=ariyamagga)的人都是住劫者。”(Pug.17.)

Samādhiyati (saṃ+ā+dhā +i+ya), 被平静下来，入定。【过】samādhiyi。

Samāna,【形】相等的，相同的，相似的。samānagatika,【形】同一的。samānatta,【中】samānatā,【阴】samānabhāva,【阳】相同，平等。samānattatā,【阴】公平，和气，同事。samānavassika,【形】同辈的，年龄相同的。samānasaṃvāsaka,【形】同一个宗教团体的。samānasukhadukkha﹐同甘共苦。

Samānīta, (Samāneti的【过分】) 集合，比较，计算。

Samāneti (saṃ+ā+nī+a), 集合，比较，计算。【过】samānesi。【独】samānetvā。

Samāpajjati (saṃ+ā+pad去+ya), 着手，从事。【过】samāpajji。【现分】samāpajjanta。samāpajjamāna。【独】samāpajjitvā, samāpajja。

Samāpajjana,【中】进入，通过。samāpajjnavasitā﹐入定自在，能够轻易及迅速地证入禅那，而且在达到入定的过程中并没有很多的有分心生起。

Samāpatti(saṃ+ā+pad),【阴】达到(attainment)，入定(a stage of meditation)，三摩钵地。mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati(与妇女俱为双双达到三摩钵地；雌雄等至)。

Samāpanna, (samāpajjati 的【过分】)着手，从事。

Samāpeti (saṃ+ap+e), 总结，终结，完成。【过】samāpesi。【过分】samāpita。【独】samāpetvā。

Samāyāti (saṃ+ā+yā+a), 集合，团结。【过分】samāyāta。

Samāyuta,【形】联合的，团结的。

Samāyoga,【阳】组合，联合。

Samāraka,【形】包括魔天的。

Samāraddha (samārabbhati 的【过分】), 已开始。

Samārabhati (saṃ+ā+rabh+a), 开始，从事，杀。【过】samārabhi。【独】samārabhitvā。

Samārambha,【阳】事业，活动，受伤，残杀。

Samāruhati (saṃ+ā+ruh上升+a), 爬上，登上。【过】samāruhi。【过分】samārūḷha。【独】samāruhitvā, samāruyha。【祈】samāropeti。

Samāruhana,【中】爬，登。

Samārūḷha, (samāruhati 的【过分】)。

Samāropana,【中】举起，穿。

Samāropeti (saṃ+ā+rup+e), 使登上，穿上，信赖。【过】samāropesi。【过分】samāropita。【独】samāropetvā。

Samāvahati (saṃ+ā+vah+a) 使发生，致使。【过】samāvahi。【现分】samāvahanta。

Samāsa,【阳】混合物，删节。

Samāseti (saṃ+ās+e), 结交，联合，节略。【过】samāsesi。【过分】samāsita。【独】samāsetvā。

Samāhata(saṃ+āhata)(Samāhanati的【过分】), 已打，已袭击(hit, struck)。

Samāhanati (saṃ+ā+han+a), 袭击，奏乐器。

Samāhita (samādahati‘完全放置’的【过分】),【过分】已镇定，已安顿，已安定，已集中精神。古译：三摩呬多、等引(‘等’是平等，‘引’是前后的引续，引发功德)。

Samijjhati (saṃ+idh +ya), 成功，兴隆，奏效。【过】samijjhi。【过分】samiddha。【独】samijjhitvā。

Samijjhana,【中】成功。

Samita1(saṃ+ita, sameti的【过分】) 集合(gathered, assembled)。【中】【副】samitaṃ﹐连续不断地、接连地(continuously)。

Samita2 (sa+mita, of mā)同样(尺寸)(equal (in measure))，好像(like)。

Samita3 (sammati1的【过分】) 已镇定(quiet)，已平息(appeased)。

Samita4(saṃ+śam(平息)的【过分】劳动)安排(arranged)，清理(put in order =saṃvidahita)。

Samitatta(<samita3)【中】镇定的境界(state of being quieted)。

Samitāvī,【阳】自己已冷静。

Samitaṃ,【副】总是，不断地。

Samiti,【阴】集会，社会。

Samiddha (samijjhati 的【过分】), 已成功，已富有。

Samiddhi,【阴】成功，繁荣。

Samīpa,【形】近。samīpaga,【形】接近的。samīpacārī,【形】近的。samīpaṭṭha,【形】站近的。samīpaṭṭhāna,【中】附近的地方。

Samīraṇa,【阳】风。

Samīrati (saṃ+īr +a), 吹，移动。【过分】samīrita。

Samīreti (saṃ+īr+e), 发出，说话。【过】samīresi。【过分】samīrita。【独】samīretvā。

Samukkaṃseti (saṃ+u出+ka+e), 颂扬，称赞。【过】samukkaṃesi。【过分】samukkaṃsita。【独】samukkaṃsetvā。

Samugga,【阳】首饰盒。

Samuggacchati (saṃ+u出+gam去+a), 出现，得存在。【过】samuggacchi。【独】samuggantvā。

Samuggata, (Samuggacchati的【过分】) 出现，得存在。

Samuggaṇhāti (saṃ+u出+gah拿+ṇhā), 了解得好。【过】samuggaṇhi。【过分】samuggaṇhita。【独】samuggaṇhetvā。

Samuggama,【阳】升，起源。

Samuggirati (saṃ+u+gir +a), 发出，丢出，散发。【过】samuggiri。

Samuggiraṇa,【中】说话。

Samugghāta,【阳】推挤，撞，连根拔起，断绝。samugghātaka,【形】废止，除去。

Samugghāteti (saṃ+u出+ghāt+e), 废止，连根拔起，除去。【过】samugghātesi。【过分】samugghātita。【独】samugghātetvā。

Samucita,【过分】已累积。

Samuccaya,【阳】类目，收集，积聚。

Samuccheda(sam+u+chida),【阳】正断(永远舍断烦恼)、断绝。samuccheappahāna,【中】正断、断绝。

Samucchindati (saṃ+u出+chid切断+ṃ-a), 消灭，废止，破坏。【过】samucchindi。【独】samucchindiya。samucchinditvā。

Samucchinna, (Samucchindati的【过分】) 已消灭，已废止，已破坏。

Samucchindana,【中】samuccheda,【阳】消灭，破坏。

Samujjala,【形】辉煌的，光亮的。

Samujjhita,【形】丢弃的，抛弃的。

Samuṭṭhahati, samuṭṭhāti, (saṃ+u出+ṭhā +a), 起来，发起。【过】samuṭṭhahi。【过分】samuṭṭhita。【独】samuṭṭahitvā。

Samuṭṭhāna(saṃ+uṭṭhāna),【中】发源，因素，等起(rising, origination, cause)。samuṭṭhana-, samuṭṭhanika,【形】起源的(arising from)。

Samuṭṭhāpaka,【形】引起的，产生的。

Samuṭṭhāpeti (saṃ+u出+ṭhā+āpe), 升起，生产，开始。【过】samuṭṭhāpesi。【过分】samuṭṭhāpita。【独】samuṭṭhāpetvā。kathaṃ samuṭṭhāpesuṃ, 议论纷纷。

Samuṭṭhita, (samuṭṭhāti 的【过分】) 起来，发起。

Samuttarati (saṃ+u出+tar+a), 忽略，省略。【过】samuttari。【过分】samuttiṇṇa。【独】samuttaritvā。

Samuttejaka,【形】教唆的，煽动的。samuttejana,【中】煽动(instigation)。

Samuttejeti (saṃ+u出+tij (梵tij)使锐利﹑使敏锐+e﹐cp.BSk.samuttejayati), 使兴奋(to excite)，使高兴(gladden)，充满热情(to fill with enthusiasm)。【过】samuttesi。【过分】samuttejita。【独】samuttejetvā。

Samudaya(saṃ一起+udaya上升﹑生长),【阳】1.起源、集(origin)，上升(rise)，一起上升(直译)。2.迸发、光辉(bursting forth, effulgence)(=pabhāsamudaya)。3.生产品(produce, revenue)。samudayasacca,【中】集谛(起源的事实)。

Samudāgacchati [saṃ+udāgacchati]﹐生起(to rise)，结果(to result)。

Samudāgata,【samudāgacchati的过分】已兴起(arisen)，已结果(resulted)。

Samudāgama(saṃ+ud+āgama),【阳】开始(beginning)。

Samudācarati (saṃ+u出+ā+car移动+a),1.流通(to be current)，使用( to be in use)。2.在…心里出现(to occur to)，3.对…举止(to behave towards)，4.练习(to practise﹐i.e. aor. samudācariṃsu)。5.吹嘘、夸耀(to claim, to boast of)。【过】samudācari。【过分】samudācarita﹐samudāciṇṇa。【独】samudācaritvā。【过分】samudācaranta。

Samudācarana,【中】samudācāra,【阳】行为，习惯，练习，熟悉。

Samudācaritatta(<samudācarita) 【中】练习(to practise)。

Samudāciṇṇa (samudācarati 的【过分】), 已练习，已放任。

Samudāya,【阳】多数，大量。

Samudāharati (saṃ+u出+ā+har拿+a), 说，发出。【过】samudāhari。【过分】samudāhaṭa。【独】samudāharitvā。

Samudāharaṇa,【中】samudāhāra,【阳】交谈，说话。

Samudita(saṃ+udita1已提高)(samudeti 的【过分】)﹐1.已升起(arisen)。2.已激动(excited)。3.已联合(united)。

Samudīraṇa(saṃ+udīraṇa in meaning udīreti1),【中】移动(moving)。

Samudīreti (saṃ+u出+īr+e), 发出，移动。【过】samudīresi。【过分】samudīrita。【独】samudīretvā。

Samudeti (saṃ+u出+i+a), 出现。【过】samudesi。

Samudda,【阳】海洋。samuddaṭṭhaka,【形】在大海中的。

Samuddhaṭa, (samuddharati 的【过分】)已举起，已取出，已抢救。

Samuddharaṇa,【中】拉出，拯救。

Samuddharati (saṃ+u出+har拿+a), 举起，取出，抢救。【过】samuddhari。【独】samuddharitvā。

Samunna(saṃ+unna),湿润、湿(moistened, wet)。

Samupagacchati (saṃ+upa近+gam去+a), 接近。【过】samupagacchi。【过分】samupagata。【独】samupagantvā。

Samupagamana,【中】接近。

Samupagamma,【独】接近了。

Samupabbūḷha, samupabyūḷha,【形】群集的。

Samupasobhita,【形】装饰的，赋予的。

Samupāgata,【形】向…接近的。

Samupeta,【过分】已一起赋予。

Samuppajjati (saṃ+u出+pad去+ya), 出现，被生产。【过】samuppajji。【独】samuppajjitvā。

Samuppanna, (samuppajjati的【过分】) 出现。

Samubbahati (saṃ+u出+vah+a), 负担，携带。【过】samubbahi。【现分】samubbahanta。【独】samubbahitvā。

Samubbhavati (saṃ+u出+bhū+a), 出现，被生产。【过】samubbhavi。【过分】samubbhūta。【独】samubbhavitvā。

Samullapati (saṃ+u出+lap唠叨+a), 友善地交谈。【过】samullapi。【过分】samullapita。【独】samulpitvā。

Samullapana,【中】samullāpa,【阳】交谈。

Samussaya,【阳】身体，积聚。

Samussāpeti (saṃ+us +āpe), 升起，吊起。【过】samussāpesi。【过分】samussāpita。【独】samussāpetvā。

Samussāheti (saṃ+u出+sah胜过+e), 教唆。【过】samussāhesi。【过分】samussāhita。【独】samussāhetvā。

Samussita,【过分】已抬高，已升高，已升起，已傲慢。

Samūlaka,【形】包括根的。

Samūha,【阳】多数，众多，大量，集合。

Samūhata, (Samūhanati‘连根拔起’的【过分】) 连根拔起，废止，除去。

Samūhanati (saṃ+u出+han+a= saṃ+ūhanati2拉出), 连根拔起，除去(to remove)，废止(to abolish)。

Samekkhati (saṃ+ikkh见+a), 找寻，考虑。【过】samekkhi。【过分】samekkhita。【独】samekkhitvā, amekkhiya。

Samekkhana,【中】看着。

Sameta (Sameti的【过分】), 已具有，已连接，已结合。

Sameti (saṃ+i +a), 1.集合，遇见(to come together, to meet, to assemble)。2.同意，会同(to associate with, to go to)。3.比较，使相等(to correspond to, to agree)。4.知道(to know, consider)。5.适合(to fit in)。【过】samesi, samiṃsu, samesuṃ。【未】samessati。【独】sametvā，samecca((coming) together with)。【命】sametu。

Samerita,【过分】已移动，已开始运动。

Samokiṇṇa, (samokirati的【过分】) 洒，散播。

Samokirati (saṃ+ava下+kir散+a), 洒，散播。【过】samokiri。【独】samokiritvā。

Samokiraṇa,【中】洒水，散播。

Samotata,【过分】已到处撒满，已散布。

Samotarati (saṃ+ava下+tar+a), 下去(水里)。【过】samotari。【过分】samotiṇṇa。【独】samotaritvā。

Samodahati (saṃ+ava下+dah放置+a), 集合，存入。【过】samodahi。【过分】samodahita。【独】samodahitvā。

Samodahana,【中】保存，放进。

Samodhāna(saṃ+odhāna, cp. Odahana),【中】配置，联谊，联合，被容纳(collocation, combination)。saṅghaṭṭanasamodhāna,【中】互相摩擦。

Samodhāneti (samodhāna 的【派】), 连接，合并起来。【过】samodhānesi。【独】samodhānetvā。

Samorodha (saṃ+orodha),障碍物，迟钝(barricading, torpor)。

Samosaraṇa,【中】集合，会议。

Samosarati (saṃ+ava下+sar(梵sṛ)动转+a), 聚集，集合。【过】samosari。【过分】samosaṭa。【独】samosaritvā。

Samoha,【形】昏头昏脑的，入迷的。

Samohita (samodahati 的【过分】), 已包括，已覆盖，已合并起来。

Sampakampati (saṃ+pa彻底+kamp摇动+a), 战栗，被摇动。【过】sampakampi。【过分】sampakampita。

Sampajañña(fr. sampajāna),【中】明觉，正知，辨别，理解(attention, consideration, discrimination, comprehension, circumspection；opp. to muṭṭha-sacca+ asampajañña)。SA.47.2./III,182~190. (cf. VbhA.p.347~364.)说「四种明觉」(Catubbidhañhi sampajaññaṃ)：(1)有益明觉(sātthaka-sampajañña)、(2)合宜明觉(sappāya-sampajañña)、(3)行处明觉(gocara-sampajañña)、(4)无痴明觉(asammoha-sampajañña)。(1)「有益明觉」是在生起念头时，就能在有益及无益之间作出选择有益处的。(诸比丘！若难陀应看东方时，集中一切心之后，难陀才看东方，(想)：『如是我当看东方，令贪、忧之恶不善法不漏入。』如是，于其处而有正知。) 应看西方、北方、南方、上、下、四维，也同样作法。(2)「合宜明觉」是能够于适宜与不适宜之间作出选择适宜的。(3)「行处明觉」是不舍弃业处。举托钵作例子︰「(1)有一类比丘(把他的业处)带去(harati)，没有带回(na paccāharati)；(2)另一类没有带去，但带回；(3)另一类没有带去，也没有带回；(4)另一类带去带回。」第4类比丘是实践「往返的任务」(gatapaccāgatavattaṃ)。实践‘回原处重走’的「往返的任务」者(haraṇapaccāharaṇasaṅkhātaṃ gatapaccāgatavattaṃ pūrento)(如︰黑藤堂的大龙长老(Kāḷavallimaṇḍapavāsī Mahānāgatthero)决定只有在心专注于业处之下才提脚，而如果在心脱离了业处之下提脚时，他即会转身走回原处)，如果他有证果的潜能(upanissayasampanno)，他甚至于能在生命的第一阶段就证得阿罗汉果。(4)「无痴明觉」则是在向前走等各方面没有愚痴。他不像普通人想：「‘我’向前移动；向前移动由‘我’产生」。当「我将向前移动」的识生起时，心生风界跟那识同时生起，而产生了动作(viññatti身表)。通过心的活动(心生色)，产生散播至全身的风界而向前移动。注释书对‘回原处重走’的行者(haraṇapaccāharaṇasaṅkhātaṃ)给予极高的评价。(SA.47.2./III,189.、VbhA.p.354.)

Sampajāna (saṃ+pajāna, cp. Pajānāti；梵 Samprajāna),【形】深思的，知道的(thoughtful, mindful, attentive, deliberate, almost syn. with sata, mindful)。

Sampajānakārī(sampajānakārin),【形】全然知者，完整知者(acting with consideration or full attention)。

Sampājanamusāvāda,【阳】故妄语(deliberate lie)。

Sampajjati (saṃ+pad去+ya), 成功，兴隆，发生，变成。【过】sampajji。【过分】sampanna。【现分】sampajjamāna。【独】sampajjitvā。

Sampajjana,【中】成功，繁荣，成为。

Sampajjalita (sampajjalati 的【过分】), 已燃烧着，已着火。

Sampaṭicchati (saṃ+pati+is+a), 接受。【过】sampaṭicchi。【过分】sampaṭicchita。【独】sampaṭicchitvā。

Sampaṭicchana,【中】承诺，协议。sampaṭicchanacitta 【中】领受心，当目标撞击五根门之一，如：颜色撞击眼根时，先生起令心转向该目标的转向心，随后生起眼识(识知颜色)，接着生起「领受心」，纳受眼识刚看过的目标。

Sampati,【无】刚刚。

Sampatita (sampatati 的【过分】), 已跌落，已发生。

Sampatta (sampāpuṇāti 的【过分】), 已到达。

Sampatti, sampadā(<saṃ+pad, cp. BSk. sampadā),【阴】财富，快乐，成功，达到。

Sampadāna,【中】转给，移交。【文法】与格(Dat. dative)。

Sampadālana,【中】撕裂，裂开。

Sampadāḷeti (saṃ+pa+dal爆炸+e), 撕，劈开，猛然打开。【过】sampadāḷesi。【过分】sampadālita。【独】sampadāletvā。

Sampadussati (saṃ+pa+dus +ya), 被腐烂。【过】sampadussi。【过分】sampaduṭṭha。【独】sampadussitvā。

Sampadussana,【中】腐败。

Sampadosa(saṃ+padosa ),【阳】恶毒(wickedness)，不道德。

Sampanna (sampajjati 的【过分】), 已成功，已完全，已富于，已具有。

Sampayāta,【过分】已向前去，已着手进行。

Sampayutta(saṃ+payutta),【形】联合的(associated with)，联结的(connected)。

Sampayoga(saṃ+pa+yuj连接；梵samprayoga),【阳】相应，联盟，协会，联系。

Sampayojeti (san+pa+yuj连接+e), 参加，联合，提出诉讼。【过】sampayojesi。【过分】sampayojita。【独】sampayojetvā。

Samparāya,【阳】未来的情况，来世。samparāyika,【形】来世的。samparāya vedanīya kamma﹐后生报业、顺后业、顺后受业，即至未来世才受果报的业。(顺现法受业(此生)、顺次生受业(来生)、顺后次受业(第三生之后))

Samparikaḍḍhati (saṃ+pari+kaḍḍh+a), 到处拖。

Samparivajjeti (saṃ+pari+vaj+e), 避免，避开。【过】samparivajjesi。【过分】samparivajjita。【独】samparivajjetvā。

Samparivattati (san+pari+vat+a), 转，滚动。【过】samparivatti。【独】samparivattitvā。【使】samparivatteti。

Samparivāreti (saṃ+pari+var+e), 包围，侍候，照料。【过】samparivāresi。【过分】samparivārita。【独】samparivāretvā。

Sampalimaṭṭha [saŋ+palimaṭṭha] 接触，把持，破坏(touched, handled, blotted out, destroyed)。

Sampavaṅka﹐[perhaps saṃ+pari+aṅka2] 【形】亲密的(intimate)。

Sampavatteti (saṃ+pa+vat+e), 决心就走。【过】sampavattesi。【过分】sampavattita。

Sampavāyati (san+pa+vā+a), 吹，发出。

Sampavedhati (saṃ+pa+vidh(梵vyadh / vidh)贯穿+a), 强震，被高度地影响。【过】sampavedhi。【过分】sampavedhita。【使】sampavedheti。

Sampasāda,【阳】安然，平静，快乐。

Sampasādaniya,【形】导致宁静的，激发信心的。

Sampasādeti (san+pa+sad坐+e), 使喜悦，使纯净。【过】sampasādesi。【过分】sampasādita。【独】sampasādetvā。

Sampasāreti (saṃ+pa+sar(梵sṛ)动转+e), 展开，伸展。【过】sampasāresi。【过分】sampasārita。【独】sampasāretvā。

Sampasīdati (saṃ+pa+sad坐+a), 被取悦，变晴，放松。【过】sampasīdi。【独】sampasīditvā。

Sampasīdana,【中】欢喜，快乐，晴朗。

Sampassati (saṃ+dis指出+a), 见，把…视为，考虑。【过】sampassi。【现分】sampassanta﹐sampassamāna。【独】sampassitvā。

Sampahaṭṭha (sampahaṃsati 的【过分】), 已喜悦，已欢喜，已打败，已精炼，已形成。

Sampahaṃsaka,【形】喜悦的。sampahaṃsana,【中】高兴，愉快。

Sampahaṃsati (saṃ+pa+has+a), 很高兴。【过】sampahaṃsi。【使】sampahaṃseti。【过】sampahaṃesi。【过分】sampahaṃsita。【独】sampahaṃsetvā。

Sampahaṃsana,【中】喜悦。

Sampahāra,【阳】争吵，战争，打击。

Sampāta,【阳】结合起来，同时存在，碰撞。

Sampādaka,【形】准备者，供应者。sampādana,【中】供应，准备好。

Sampādiyati (sampādeti 的【被】), 被供应。

Sampādeti (saṃ+pad去+e), 完成，供应，准备。【过】sampādesi。【过分】sampādita。【独】sampādetvā。

Sampāpaka,【形】导致的，带来的。sampāpana,【中】领导，到达。

Sampāpuṇāti (saṃ+pa+ap +uṇā), 到达，达到，偶遇。【过】sampāpuṇi。【过分】sampatta。【现分】sampāpuṇanta。【独】sampāpuṇitvā。

Sampāyati (saṃ+pa+ā+ī (?))﹐解说，解答。

Sampiṇḍana,【中】组合，连接，附加。

Sampiṇḍeti (saṃ+piṇḍ+e), 联合，弄成球型，节略。【过】sampiṇḍesi。【过分】sampiṇḍita。【独】sampiṇḍetvā。

Sampiyāyati (sampiya 的【派】), 善待，执着，投入，喜欢。【过】sampiyāyi。【过分】sampiyāyita。【现分】sampiyāyanta, sampiyāyamāna。【独】sampiyāyitvā。

Sampiyāyanā,【阴】喜爱。

Sampīṇeti (saṃ+pi养肥+ṇā+e), 使满意，使喜悦，取悦。【过】sampīṇesi。【过分】sampīṇita。【独】sampīṇetvā。

Sampīḷa [saṃ+pīḷa, cp.pīḷā] 【中】烦恼，痛苦。【反】asampīḷa无烦恼( free from trouble)。

Sampīḷana, Saṃpīḷana, 压迫，局促，龌龊(ㄨㄛˋㄔㄨㄛˋ，台语：ak cak8，有局促(而不舒服)、恶浊之意)。citta-sampīḷanaṃ domanassa, 心压迫之苦。kāyasampīlana, 心压迫(之苦)(crushing the body (of dukkha))。

Sampīḷeti (saṃ+pīḷ虐待+e), 压迫，压破，烦恼。【过】sampīḷesi。【过分】sampīḷita。【独】sampīḷetvā。

Sampucchati (saṃ+pucch询问+a), 要求，请求许可。【过】sampucchi。【过分】sampuṭṭha。

Sampuṇṇa (sampūrati 的【过分】), 已满，已完全，已填，熟透。

Sampupphita,【过分】已完全开花。

Sampūjeti (saṃ+pūj礼拜+e), 致敬，尊敬。【过】sampūjesi。【过分】sampūjita。【现分】sampūjenta。【独】sampūjetvā。

Sampūreti (saṃ+pūr(梵pṛ / pṛṇ/ pūr)充满+e), 填充，完成。【过】sampūresi。【过分】sampūrita。【独】sampūretvā。

Sampha,【中】轻薄，废话。samppalāpa,【阳】绮语。

Samphala(saṃ+phala)﹐【形】(完全)结果。

Samphassa,【阳】触，接触。

Samphuṭṭha, (samphusati 的【过分】) 已接触，已触及。

Samphulla,【形】盛开的。

Samphusati (saṃ+phus+a), 接触，触及。【过】samphusi。【独】samphusitvā。

Samphusanā(saṃ一起+phusanā触),【阴】一起触，接触(touch, contact)。

Samphusita,【过分】已接触，已触及。

Sambaddha, (sambandhati 的【过分】)已连接。

Sambandha,【阳】连接。

Sambandhati (saṃ一起+bandh绑+a), 绑，联合。【过】sambandhi。【独】sambandhitvā。

Sambandhana,【中】绑在一起，连接。

Sambala,【中】供给。

Sambahula,【形】许多的。

Sambādha1(梵sambādha),【阳】1. 龌龊(台语：ak cak8)，迫迮(ㄗㄜˊ)，局促，愦乱(crowding, pressure, inconvenience from crowding, obstruction)。A.9.42./IV,449.︰“Pañcime, āvuso, kāmaguṇā sambādho vutto Bhagavatā.(友！五欲为世尊所说之龌龊。) (五欲乃至非想非非想处，皆为世尊所说之龌龊。具足想受灭住(灭尽定)，以慧观而诸漏尽，才无龌龊。参考A.9.42./IV,449-450.) AA.9.42./IV,206.Sambādhasuttavaṇṇanā︰sambādhoti ayaṃ vitakkavicārānaṃ aniruddhabhāvo sambādho saṃpīḷā nāma.(龌龊：不能停止(aniruddha(<a-ni-rudh成长)此诸寻伺之紧迫的痛苦。)。 KhA.248.Mettasuttavaṇṇanā︰Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti. Sīmā nāma paccatthiko vuccati, tasmimpi pavattanti attho.(没有障碍(a-sambādhaṃ)︰空无障碍，这是打破界限之说。在它转起(生起)界限(sīmā)(即心量有限)，即称为敌对之意。)

Sambādha2(梵sambādha),【阳】阴部，密处。

Sambādhana,【中】龌龊，愦闹，愦乱。

Sambādheti (saṃ+bādh骚扰+e), 拥挤，阻隔。【过】sambādhesi。【独】sambādhetvā。SA.2.7./I,106.：sambādheti nīvaraṇasambādhaṃ kāmaguṇasambādhanti dve sambādhā.(两种龌龊︰五盖龌龊、五欲龌龊。) 龌龊也有身龌龊及心龌龊。身龌龊，过出离的生活就解决；至于心龌龊，经中说，五欲乃至非想非非想处，皆为龌龊。具足想受灭住(灭尽定)，以慧观而诸漏尽，才无龌龊。(cf. A.9.42./IV,449.)

Sambāhati (saṃ+bāh压+a),按摩，擦，洗头(to rub, shampoo)。【使】sambāheti, sambāhāpeti。【过】sambāhi。【独】sambāhitvā。sambāhanta【现分】。

Sambāhana,【中】摩擦，按摩。

Sambuka,【阳】牡蛎(台语：蚵仔)，蚝，贝壳。

Sambujjhati (saṃ+budh醒+ya), 明白，通晓。【过】sambujjhi。【过分】sambuddha。【独】sambujjhitvā。

Sambuddha,【阳】全知者(佛陀)，三菩陀。

Sambodha (saṃ+bodha觉)(pp. of [sambujjhati完全觉])﹐等觉(enlightenment, highest wisdom, awakening)。sambuddha： I. pp. 完全觉{well understood}II. m. 已完全觉者(古译：正觉.等觉){one who has thoroughly understood，being [enlightened给予知识、启发、启蒙、教化、开导、照耀、使发光辉]，a Buddha}sameti： I. 集合{to come together，to meet，to assemble}

Sambojjhaṅga(梵saptabodhyaṅga),【阳】觉支(觉悟的成分)，完全觉支，菩提分。D.33./III,251-2.︰Satta bojjhaṅgā– satisambojjhaṅgo, dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.(七觉支︰(1)念(sati, smṛti f.)觉支、(2)择法(dhamma-vicaya, dharma-pravicaya m.)觉支、(3)精进(vīriya, vīrya n.)觉支(英雄本色觉支)、(4)喜(pīti, prīti f.)觉支、(5)轻安(passaddhi, praśrabdhi f.)觉支、(6)定(samādhi, samādhi m.)觉支、(7)舍(upekkhā, upekṣā f.)觉支(旁观觉支)。

Sambodhana(saṃ+bodhana),【中】1.唤醒。2.呼格〔巴利语法〕(the vocative case)。

Sambodhi,【阴】觉悟，三菩提(正觉，最高的智慧)。

Sambodheti (saṃ+budh醒+e), 教，使理解。【过】sambodhesi。

Sambhagga, (sambhañjati的【过分】) 打破，分裂。

Sambhajati (saṃ+bhaj), 亲近。

Sambhañjati (saṃ+bhañj+a), 打破，分裂。【过】sambhañji。【独】sambhañjitvā。

Sambhata,【过分】已集合，已储存；资产。

Sambhatta,【阳】朋友，忠实的人。

Sambhama,【阳】刺激，混乱。

Sambhamati (saṃ+bham+a), 考虑，旋转。【过】sambhami。【独】sambhamitvā。

Sambhava,【阳】起源，出生，制造，交会，男性的精液。yathāsambhavaṃ﹐根据情况。

Sambhavati, Sambhuṇāti, & Sambhoti (saṃ+bhū+a), 1.生产，生起(to be produced, to arise)。2.能胜任的，能干的，称职的(to be adequate, competent)。3.呈现，存在(to be present, to witness)。4.与…在一起(to be together with)。【过】sambhavi。【过分】sambhūta。asambhuṇanto= asakkonto(不生起)。

Sambhavana,【中】形成。

Sambhavesī,【阳】正在寻求出生者，求生者。

Sambhāra,【阳】材料，必要的成分，积聚，堆。aṅgasambhārā, 材料成份。

Sambhāvanā,【阴】敬意，敬重，尊敬。sambhāvanīya,【形】值得尊敬的。

Sambhāveti (saṃ+bhū+e), 尊敬，致敬，和…混合。【过】sambhāvesi。【过分】sambhāvita。【独】sambhāvetvā。

Sambhindati (saṃ+bhid打破+ṃ-a), 1.混合。2.打破。【过分】sambhinna。

Sambhīta,【过分】已惊吓。

sambh(梵śrambh), 使平静、平息。

Sambhati(Dhtp 214 in meaning “vissāsa” 信赖), 已安静(to subside, to be calmed)。

sambhu﹐【字根IV.】引导成功(to lead to success)。

Sambhuñjati (saṃ+bhuj吃+ṃ-a), 一起吃。【过】sambhuñji。【独】sambhuñjitvā。

Sambhūta (sambhavati 的【过分】), 已从…生起，发生。

Sambheda,【阳】混淆，混乱。

Sambhoga,【阳】在一起吃，在一起住。

Sambhoti, (saṃ+bhū+a), 出现，存在，与…在一起。参考 Sambhavati。

Samma (只在【呼】中，密友之间的称呼) 亲爱的。

Samma,【中】铙钹(cymbal)。

Sammakkhana,【中】涂。

Sammakkheti (saṃ+makkh涂+e), 涂，【过】sammakkhesi。【过分】sammakkhita。【独】sammakkhetvā。

Sammaggata,【形】走上正轨者。

Sammajjati (saṃ+majj下沉+a), 扫除，擦亮。【过】sammajji。【过分】sammajjita, sammaṭṭha。【现分】sammajjanta。【独】sammajjitvā。【义】sammajjitabba。

Sammajjana, 【中】打扫。

Sammajjanī,【阴】扫帚(broom)。

Sammaṭṭha (sammajjati 的【过分】), 已清扫。

Sammata,【过分】已商定，已批准，已尊敬，已指定。samaṇesu vā samaṇasammatā，于沙门不具沙门资格。

Sammatāla,【阳】铙钹(cymbal)。

Sammati (sam+a), 安抚，平息，停止，休息，居住，厌倦。

Sammatta (saṃ+matta),【过分】已陶醉，已很高兴。(sammā 的抽象) 正确性，正义。sammattaniyata, 正性决定，对体证初果者的一种称呼，他一定会继续达到最高的体证(阿罗汉果)，不会改信异教。

Sammada (saṃ+mada陶醉),【阳】饭后的睡意。饭后，身体活动旺盛(消化食物)，躺下睡觉达不到休息的效果，因此不要养成吃饱就睡的习惯。

Sammadakkhāta,【形】很好地传道。

Sammadañña, sammadaññāya,【独】正确地了解。

Sammad’eva,【无】适当地，彻底地。

Sammadda,【阳】拥挤。

Sammaddati (saṃ+madd压破+a), 践踏(台语︰thun2 tah8)，压碎。【过】sammaddi。【过分】sammaddita。【独】sammadditvā。

Sammaddana,【中】践踏，压烂。

Sammaddasa,【形】有正见的，正确地看见。

Sammanteti (saṃ+mant讨论+e) 共商。【过】sammantesi。【过分】sammantita。【独】sammantetvā。【现分】sammantayamāna。

Sammannati (saṃ+man想+a), 批准，同意，赞成，选择。【过】sammanni。【过分】sammannita, sammata。【独】sammannitvā。

Sammappaññā,【阴】正慧。

Sammappadhānā,【中】正精进。

Sammasana (<sammasati＜sam一起+ mas(梵mṛś)接触、感觉),【中】思惟。sammasanañāṇa, 思惟智。sammasanarūpa, 思惟色。

Sammasati (saṃ+ma+a), 接触，彻底地知道，思惟(to touch, seize, grasp, know thoroughly, master)。【过】sammasi。【过分】sammasita。【独】sammasitvā。【现分】sammasaṃ, sammasanta(sammasanto); sammasamāna; f. sammasantī。

Sammasana (fr. sammasati), 【中】掌握，熟练(grasping, mastering)。

Sammā,【无】正，适当地，正确地，彻底地(日语：思い切り,o-mo-i-ki-li)。《杂阿含790经》：「何等为正？谓人，天，涅盘。」sammājīva,【阳】正命。sammākammanta,【阳】正业。sammadaññā,【阳】正智(It.A.：sammadaññāti sammā aññāya.正智：正完全智)。sammādiṭṭhi,【阴】正见。sammādiṭṭhika,【形】有正见的。sammāpaṭipatti,【阴】正行，正行道。sammāpaṭipanna,【阳】正行者。sammāvattanā,【阴】正操行。sammāvācā,【阴】正语。sammāvāyāma,【阳】正精进。sammāvimutti,【阴】正解脱。sammāsaṅkappa,【阳】正思维。sammāsati,【阴】正念。sammāsamādhi,【阳】正定。sammāsambuddha,【阳】三藐三菩陀，正等觉。sammāsambodhi,【阴】正觉悟。SA.25.1-10︰okkanto sammattaniyāmanti paviṭṭho ariyamaggaṃ.(入正决定(正性离生)：已进入圣道。)

Sammākammanta,【阳】正业。

Sammādiṭṭhi,【阴】正见。S.45.8./V,8-9.「正见」这一项说：“Katamā ca, bhikkhave, sammādiṭṭhi？ Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ–ayaṃ vuccati, bhikkhave, sammādiṭṭhi.”(诸比丘！什么是正见？诸比丘！1苦之智(SA.45.8./III,123.︰dukkhe ñāṇanti savanasammasanapaṭivedhapaccavekkhaṇavasena catūhākārehi uppannaṃ ñāṇaṃ. 于四种行相，已生起畅通思惟、贯通省察自在之智)、2苦集之智、3苦灭之智、4导致苦灭之道之智。诸比丘！这称为正见。)SA.45.1~2./III,117.︰Sammādiṭṭhīti yāthāvadiṭṭhi niyyānikadiṭṭhi.(正见︰正确的见解和有利可图的见解。) DhsA.CS:p.173︰Sammā passati, sobhanā vā diṭṭhīti sammādiṭṭhi.( 正确地看见，或美的知见，为‘正见’。)

Sammāna,【阳】sammānanā,【阴】敬礼，尊敬。sammānāvamānakkhamo(sammāna尊敬+avamāna轻视+khamo宽恕)﹐宽恕称扬、毁訾。

Sammāpaṇidhi﹐正誓愿。attasammāpaṇidhi﹐自持正誓愿(即「四摄事」的「利行」)(自持正誓愿：这类的自己无戒立戒，无信令信，悭者令舍(，恶智令建立正智)。Attasammāpaṇidhi nāma idhekacco attānaṃ dussīlaṃ sīle patiṭṭhāpeti, assaddhaṃ saddhāsampadāya patiṭṭhāpeti, macchariṃ cāgasampadāya patiṭṭhāpeti.) (见《小诵注释》KhA.CS:p.112.；《杂阿含668经》)

Sammāvāyāma,【阳】正精进。D.22./II,313.(=S.45.8./V,9.)︰“Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya 1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya 1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya 1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā 1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.(又，诸比丘！什么是‘正精进’？诸比丘！于此，比丘令不生未生之恶不善法，而1起欲、2精进、3发奋、4策励心；为断已生之诸恶不善法，而1起欲、2精进、3发奋、4策励心；为生起未生之诸善法，而1起欲、2精进、3发奋、4策励心；为延续已生之诸善法，不混乱、倍修习、广修习、圆满，而1起欲、2精进、3发奋、4策励心。诸比丘！这被称为正精进。) 「1起欲、2精进、3发奋、4策励心」，《中阿含86经》(T1.563.1)作︰「发欲求、方便、精勤、举心灭」，《中阿含222经》(T1.806.1)︰「起欲求、方便、行精勤、举心断」。其中「断」、「灭」是误译，padahati, padhāna-是「努力、精勤」，不是「断、灭」(pajahati, pahāna-；梵prajahāti, prahāṇa)。

Sammāsambuddha,【阳】三藐三菩陀，正等觉。A.1.13./I,22.︰“Tathāgato arahaṃ sammāsambuddho. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati 1adutiyo 2asahāyo 3appaṭimo 4appaṭisamo 5appaṭibhāgo 6appaṭipuggalo 7asamo 8asamasamo 9dvipadānaṃ aggo”ti.(世尊说：)(如来是阿罗汉、正等正觉者。诸比丘！有一个人出现于世是1独一无二、2无双、3无比、4无等比、5无同等、6无等同之补伽罗、7无敌、8无敌中的无敌、9两足尊。)

Sammiñjati, Sammiñjeti, Samiñjeti (saṃ+iñj(梵ṛñj / ṛj )伸展+a), 向后弯曲，加倍。【过】sammiñji。【过分】sammiñjita。【现分】sammiñjanta。【独】sammiñjitvā。

Sammiñjita, Samiñjita, (pp. of sammiñjati), 已向后地弯曲(bent back )。

Sammissa,【形】混合的。sammissatā,【阴】混合的情况。asammissatā,【阴】不混合的情况。

Sammisseti (saṃ+mis +e), 混合，搞乱。【过】sammissesi。【过分】sammissita。【独】sammissetvā。

Sammukha,【形】对面的，当面的。【处】在面前。sammukhā,【无】在前面，当面。

Sammukhībhāva (sammukhī+bhāva)﹐对面的。

Sammucchati (sam+mu知道+ya), 冲昏头脑。【过】sammucchi。【过分】sammucchita。【独】sammucchitvā。

Sammuñjanī,【阴】扫帚(broom)。

Sammuṭṭha(saṃ+muṭṭha, sammussati 的【过分】), 已胡涂，已忘记(confused , one who has forgotten(=na ssarati))。

Sammuti,【阴】一般的意见，同意，选择，许可。sammutisacca,世俗谛。

Sammudita(sammodati的【过分】),【形】高兴的(delighted, delighting in)。

Sammuyhati (saṃ+ muh(梵muh)昏迷+ya),迷惑，弄胡涂。【过】sammuyhi。【过分】sammūḷha。【独】sammuyhitvā。sammuyha。

Sammuyhana,【中】遗忘，困惑。

Sammussati (saṃ+mu+ya), 忘记(sammussati, A.I.280.)。【过】sammussi。【过分】sammuṭṭha。【独】sammussitvā。

Sammūḷha (sammuyhati 的【过分】), 已忘记，已弄胡涂。

Sammodaka,【形】话说得友善的人。

Sammodati (saṃ+mud+a), 祝福(greetings)。【过】sammodi。【独】sammoditvā, sammoditvāna。sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā(sārāṇīyaṃ sammodanīyaṃ kathaṃ vītisāreti [for which BSk. sammodanīṃ saṃrañjanīṃ vividhāṃ kathāṃ vyatisārayati, e. g. Avś II.140]), 寒喧，互相问候。

Sammodanā,【阴】欢喜，道贺。sammodanīya,【形】欢喜的，愉快的。

Sammosa, sammoha,【阳】混乱，迷惑。

Sayañjāta,【形】自生的，化生的。

Sayati (si睡+a), 睡觉，躺下。【过】sayi。【现分】sayanta, sayamāna。【独】sayitvā。cf. Sayati (si睡+a), 睡觉，躺下。cf. supati(睡觉)。

Sayana(fr. śī),【中】1睡眠(lying down, sleeping, mañcasayana)。2.床(bed, couch)。sayanighara,【中】睡房。D.2./I,65~6.︰“Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathidaṃ– (1)āsandiṃ (2)pallaṅkaṃ, (3)gonakaṃ (4)cittakaṃ (5)paṭikaṃ (6)paṭalikaṃ tūlikaṃ (6)vikatikaṃ (6)uddalomiṃ (7)ekantalomiṃ (8)kaṭṭissaṃ (9)koseyyaṃ (10)kuttakaṃ (11)hatthattharaṃ (12)assattharaṃ (13)rathattharaṃ (14)ajinappaveṇiṃ (15)kadalimigapavarapaccattharaṇaṃ (16)sa-uttaracchadaṃ (17)ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.(鉴于有些沙门及婆罗门依靠信众供养的食物过活，却享用高且奢侈的床和椅，这即是：(1)长椅(超长椅子)；(2)底座雕刻；(3)长羊毛(床单)；(4)杂色的(床单)；(5)白羊毛(床单)；(6)以花镶边的羊毛(床单)；(7)以棉花充填的被子；(8)有刺绣的羊毛(床单)；(9)单面或双面有毛的羊毛(床单)；(10)镶有珠宝的床罩；(11)丝绸(床单)；(12)舞厅地毯；(13)象、马或马车的小地毯；(14)羚羊皮小地毯；(15)芭蕉鹿皮制的精选床罩；(16)上有红色布篷的床罩；(17)头脚有红色床垫的睡床──他戒除使用这些高且奢侈的床和椅。这也是他的戒行。)

15. āsandinti pamāṇātikkantāsanaṃ. Anuyuttā viharantīti idaṃ apekkhitvā pana sabbapadesu upayogavacanaṃ kataṃ. Pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato. Gonakoti dīghalomako mahākojavo, caturaṅgulādhikāni kira tassa lomāni. Cittakanti vānavicittaṃ uṇṇāmayattharaṇaṃ. Paṭikāti uṇṇāmayo setattharaṇo. (DA.1./I,87.) Paṭalikāti ghanapupphako uṇṇāmayattharaṇo. Yo āmalakapattotipi vuccati. Tūlikāti tiṇṇaṃ tūlānaṃ aññatarapuṇṇā tūlikā. Vikatikāti sīhabyagghādirūpavicitro uṇṇāmayattharaṇo. Uddalomīti ubhayatodasaṃ uṇṇāmayattharaṇaṃ, keci “ekato-uggatapupphan”ti vadanti. Ekantalomīti ekatodasaṃ uṇṇāmayattharaṇaṃ. Keci “ubhato-uggatapupphan”ti vadanti. Kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayapaccattharaṇaṃ. Koseyyanti ratanaparisibbitameva kosiyasuttamayapaccattharaṇaṃ. Suddhakoseyyaṃ pana vaṭṭatīti Vinaye vuttaṃ. Dīghanikāyaṭṭhakathāyaṃ pana “ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni na vaṭṭantī”ti vuttaṃ.

Kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayattharaṇaṃ. Hatthattharaṃ assattharanti hatthi-assapiṭṭhīsu attharaṇa-attharakāyeva. Rathattharepi eseva nayo. Ajinappaveṇīti ajinacammehi mañcappamāṇena sibbitvā katā (CS:p.1.84) paveṇī. Kadalīmigapavarapaccattharaṇanti kadalīmigacammaṃ nāma atthi, tena kataṃ pavarapaccattharaṇaṃ; uttamapaccattharaṇanti attho. Taṃ kira setavatthassa upari kadalīmigacammaṃ pattharitvā sibbetvā karonti. Sa-uttaracchadanti saha uttaracchadena, uparibaddhena rattavitānena saddhinti attho. Setavitānampi heṭṭhā akappiyapaccattharaṇe sati na vaṭṭati, asati pana vaṭṭati. Ubhatolohitakūpadhānanti sīsūpadhānañca pādūpadhānañcāti (DA.1./I,88.) mañcassa ubhatolohitakaṃ upadhānaṃ, etaṃ na kappati. Yaṃ pana ekameva upadhānaṃ ubhosu passesu rattaṃ vā hoti padumavaṇṇaṃ vā vicitraṃ vā, sace pamāṇayuttaṃ, vaṭṭati. Mahā-upadhānaṃ pana paṭikkhittaṃ. Alohitakāni dvepi vaṭṭantiyeva. Tato uttari labhitvā aññesaṃ dātabbāni. Dātuṃ asakkonto mañce tiriyaṃ attharitvā upari paccattharaṇaṃ datvā nipajjitumpi labhati. āsandī-ādīsu pana vuttanayeneva paṭipajjitabbaṃ. Vuttañhetaṃ– “anujānāmi, bhikkhave, āsandiyā pāde chinditvā paribhuñjituṃ, pallaṅkassa vāḷe bhinditvā paribhuñjituṃ, tūlikaṃ vijaṭetvā bimbohanaṃ kātuṃ, avasesaṃ bhummattharaṇaṃ kātun”ti (cūḷava.297).

Sayambhū,【阳】造物主。

Sayaṃ,【无】自己，靠自己，独自。sayaṃkata,【形】自做的。sayaṃvara,【阳】自己的选择。

Sayathā (cp. Sk. sayathā or tadyathā; see sa2. The usual P. form is seyyathā),【副】像，即(like, as)。

Sayāna,【形】睡着的，躺下的。

Sayāpita (Sayāpeti的【过分】) 已躺下。

Sayāpeti (sayati 的【使】), 使入眠，使躺下。

Sayha,【形】可忍受的，能忍耐的。

sar﹐【字根I.】1.(=梵sṛ)移动(to move)；2.听(to sound)。3.记得(to remember)。

Sara,【阳】1.箭。2.声音。3.元音。4.湖。5.纤毛甘蔗(见 muñja)。saratuṇḍa,【中】箭头。saratira,【中】湖滩。sarabhaṅga,【阳】断箭。sarabhañña,【中】吟咏，特别方式的朗诵。sarabhānaka,【阳】背诵经典的人。

Sara3 (m.-nt.) [Vedic saras] a lake; there are seven great lakes (mahā-sarā, viz. Anotatta, Sīhapapāta, Rathakāra, Kaṇṇamuṇḍa, Kuṇāla, Chaddanta, Mandākini); aṇṇava° the ocean; Loc. sare; sarasmiṃ; & sarasi ; jātassara a natural lake.

Saraka,【阳】饮具(杯，碗等)。

Saraja,【形】染尘的，不纯的。

Saraṇa1 (cp. Vedic śaraṇa protection, shelter, house, śarman id.; śālā hall), Saraṇa,【中】归依，保护，帮忙，避难所，庇护所(shelter, house; refuge, protection; especially the three refuges-the Buddha, the Dhamma, and the Brotherhood；常用的动词：upeti, gacchati, yāti)。saraṇāgamana,【中】归依。 【反】asaraṇa, asaraṇībhūta﹐无保护。

佛教常用的三归依文如下︰(第二、三遍，或开头加上︰Dutiyam’pi(第二遍)、Tatiyam’pi(第三遍))

Buddhaṃ saraṇaṃ gacchāmi.

佛 皈依 我去

菩汤 色拉曩 鹅恰密 ( 我皈依佛 )

Dhammaṃ saraṇaṃ gacchāmi.

法 皈依 我去

汤忙 色拉曩 鹅恰密 ( 我皈依法 )

Saṅghaṃ saraṇaṃ gacchāmi.

僧 皈依 我去

三康 色拉曩 鹅恰密 ( 我皈依僧 )

Saraṇa2 (sa+raṇa),【形】诤，伴随争端(concomitant with war)。

Saraṇa3 (<smṛ; i. e. sarati2)【中】记得(remembrance)。saraṇatā (f.) remembering.

Saraṇīya(grd. formation fr. saraṇa2),【形】【中】应该记得的(something to be remembered )，寒喧。cha sārāṇīyā dhammā﹐六和敬法、六可念法、六慰劳法(mettākāyakamma, mettāvacīkamma, mettāmanokamma, sādhāraṇabhogitā, sīlasāmaññatā, dhiṭṭhisāmaññatā)，身业、慈语业、慈意业、所获得与同梵行者俱、戒同、见同(Vin.V. 92~93; D.33./III,245.; A.6.11/III,288 ~ 289.)。《中阿含196经》︰「慈身业(口业、意业)向诸梵行，法是慰劳法、爱法、乐法，令爱令重，令奉令敬，令修令摄，得沙门，得一心，得精进，得涅盘。云云。」(T1.755b)

Sarati1(sar(sṛ)移动+a),向前移动。【过】sari。【独】saritvā。【现分】saranta。

Sarati2(smṛ记得+a), 记得。

Sarati3 (<śṛ) 压碎(to crush)。

Sarada,【阳】秋天，年。saradasamaya,【阳】雨季过后的季节。

Sarabū(cp. Sk. saraṭa),【阳】壁虎、蜥蜴(a lizard﹐台语：杜定too7 ting7)。

Sarabha,【阳】鹿(deer)。

Sarala, 长叶松(喜马拉雅松) (the tree Pinus longifolia S.56.32./V,438. J.V,420.)。

Saravant (sara5+vant,【形】1.有声的(having or making a sound, well-sounding Vin.I,182; A.III,375.)。2.有噪音(with a noise Mhvs 25, 38.)。

Sarasa(sa3+rasa),【形】有鉴赏力的，雅致的(with its essential properties (see rasa) Nd1 43; sarasabhāva a method of exposition DhsA.71.)。

Sarasī,【阴】大池塘(a large pond)。sarasīruha,【中】睡莲。

Sarāga (sa有+rāga染),【形】有染的(connected with lust, passionate)。

Sarājika,【形】包括国王的。

Saritabba,【义】可以记得。

Sarita1(pp. of sarati1)向前移动(=anusaṭa, payāta)。

Sarita2 (pp. of sarati2), 记得。

Saritā(<sarati1),【阴】河。

Saritu,【阳】记得的人。

Sarīra,【中】身体，舍利。sarīrakicca,【中】身体的舒适，身体的功能，葬礼。sarīraṭṭhaka﹐身体的骨架。sarīraṭṭha,【形】存放在身体中的。sarīradhātu,【阴】佛舍利。sarīranissanda,【阳】身体的排泄物。sarīraparikamma,【中】身体的准备(attending the body)。sarīrappabhā,【阴】身体的光彩。sarīramaṃsa,【中】体肉。sarīravaṇṇa,【阳】体貌。sarīravalañja,【阳】身体的排泄物，粪。sarīravalañjaṭṭhāna,【中】厕所。sarīrasaṇṭhāna,【中】体形，体相。

Sarisapa﹐sarīsapa (=siriṃsapa﹐梵siriṃsapa)﹐【阳】爬虫类(蝎、蛇等)。

Sarūpa,【形】有相同的外形的，有外形的。sarūpatā【阴】类似处。

Saroja, saroruha,【中】睡莲。

Sarvāstivāda, 【梵语】说一切有部，部派佛教派别。音译萨婆多部﹐简称有部或一切有部。约在释迦牟尼逝世后300年之际﹐从上座部分出。在此后半个世纪内﹐又有犊子﹑法上﹑密林山等部从此部分出﹐所以也称根本说一切有部。学说 以阿毗达磨为立论依据﹐主张“法体恒有”﹐即把世间一切现象分为有为法和无为法两类。有为法是因缘和合的产物﹐有生(产生)﹑住(持续)﹑异(变化)﹑灭(毁灭)的“四相”。有为法计四种﹕表现物质现象的﹐称为色法﹔表现生理或精神现象的眼﹑耳﹑鼻﹑舌﹑身﹑意六识的﹐称心法﹔各种心理作用称心所法﹔心﹑色之外具有生灭的各种现象﹐称心不相应法。无为法指非因缘和合﹑无生灭变化的各种现象。据此五法又细分为七十五种﹐统称五位七十五法。(http://db2.library.ntpu.edu.tw/cpedia/Content.asp?ID=62985)

Salakkhaṇa1(sa3+lakkhaṇa﹐梵svalakṣaṇa),【形】连同特性的(together with the characteristics)。

Salakkhaṇa2 (sa1+lakkhaṇa﹐梵svalakṣaṇa)【中】自己的特性(自相)。【反】共相(sāmañña-lakkhaṇa；梵sāmānya-lakṣaṇa)。《阿毘达磨大毘婆沙论》说：「分别一物相者，是分别自相；分别多物相者，是分别共相」(T27.217上)。自相是一法(心、心所、色)的各自的特相；共相，有为法(究竟名法及究竟真实色法(18完成色))的共同特相，即无常、苦、无我(包括：空)。《大毘婆沙论》卷三八(T27.196.3)说：「诸法自性，即是诸法自相。同类性是共相。」

Salabha,【阳】蠹，蚱蜢，蝗虫。

Salāka(Sk.syāla+ka)﹐夫或妻的兄弟(a brother-in-law)。

Salākā,【阴】草叶，伞骨，手术用的工具，筹，木片。salākavutta,【形】以木片的食物维生。salākakagga,【中】分木片(或筹)房。salākagāha,【阳】取票(筹)，取选票。salākagāhāpaka,【阳】选票的分发者。salākabhatta(=niccadāna常施﹐(AA.4.39.)),【中】以木片(木瓢)分发食物。

Salāṭu, salāṭuka,【形】未熟的。

Salābha,【阳】自己的利益。

Salila, Saliḷa,【中】【形】水。saliladhārā,【阴】阵雨，淋浴。salilatala ,【中】水面。salilaṃ āpo, 流动的水(flowing water)。

Salla(Vedic śalya, cp. śalākā),【阳】箭(飞镳)，树桩，豪猪的刚毛，外科的工具(an arrow, dart)。antodosasalla﹐内瞋箭。abhūḷhasalla﹐箭。taṇhāsalla﹐渴爱箭。bhavasalla﹐有箭。Nd1 59 七箭：rāga﹐染箭。 dosasalla﹐瞋箭。mohasalla﹐痴箭。mānasalla﹐慢箭。diṭṭhisalla﹐见箭。sokasalla﹐愁箭。kathaṅkathāsalla﹐箭。

Sallaka,【阳】豪猪、箭猪(a porcupine)。

Sallakī (cp. Class. Sk. śallakī),【阴】橄榄科植物乳香木(Boswellia thurifera 或Boswellia sacra)产出的含有挥发油的香味树脂「乳香」(frankincense)，古代用于宗教祭典，也当作熏香料(制造熏香、精油的原料)使用。乳香也是中药的一种外科和内科药材，用于止痛、化瘀、活血。

Sallaviddha,【形】被箭(飞镳)刺穿的。

Sallakatta,【阳】外科医生。sallakattiya,【中】外科手术。

Sallakkhaṇa,【中】sallakkhaṇā,【阴】识别力，考虑。

Sallakkheti (saṃ+lakkh +e), 观察，考虑，想。【过】sallakkhesi。【过分】sallakkhita。【独】sallakkhetvā。【现分】sallakkhenta。

Sallapati (san+lap唠叨+a), 交谈，与…交谈。【过】sallapi。【现分】sallapanta。【独】sallapitvā。

Sallapana,【中】说话。

Sallahuka,【形】轻的，节俭的，简朴的。

Sallāpa,【阳】友好的谈话。

Sallikhati (saṃ+likh抓+a), 切片。【过】sallikhi。【过分】sallikhita。【独】sallikhitvā。

Sallīna, [sallīyati隐退] 的【过分】。

Sallīyati (saṃ+lī执着+ya), 隐退。【过】sallīyi。【独】sallīyitvā。

Sallīyanā,【阴】迟钝，隔离。

Sallekha,【阳】削减(effacement)，严峻的忏悔(austere penance)。

Saḷāyatana (=chaḷāyatana﹐cha-āyatana),【中】六处(眼、耳、鼻、舌、身、意)。kāyaṃ paṭicca salāyatanikaṃ jīvitapaccayā, 身六处命存(依于生命的六处之身)。

Savaṅka,【形】有弯曲的。

Savaṇa (<suṇāti﹐su(梵śru)听),【中】听，耳朵。【阳】女宿(二十七星宿之一)。

Savaṇīya,【形】悦耳的。

Savana,【中】流动。

Savati (su挤向前+a), 流。【过】savi。【现分】savanta。【独】savitvā。

Savantī,【阴】河。

Savighāta,【形】带来恼怒的。

Saviññāṇaka,【形】有生气的，有意识的。

Savitakka,【形】有寻的，有推理陪伴的。

Savibhattika,【形】包括一个分级的。

Savera,【形】与敌意连接的。

Savyañjana,【形】连同佐料的，连同好文学的。

Sasa,【阳】野兔。sasalakkhaṇa, sasalañchana,【中】月亮的兔影。sasavisāṇa,【中】兔角(不可能性)。

Sasakkaṃ,【副】当然，确定地。

Sasaṅka,【阳】月亮。

Sasaṅkhāra(sa+saṅkhāra)﹐【阳】加行。

Sasati (sas睡+a), 呼吸，活着。

Sasattha,【形】有武器的。

Sasambhāra(sa3+sambhāra),【形】有成份的，有配料的(with the ingredients or constituents)。

Sasī(sasin) (Sk. śaśin, fr. śaśa),【阳】月亮。【形】有兔的。

Sasīsa(sa3+sīsa),【形】连同头(together with the head)。sasīsaṃ﹐直到头(up to the head)。sasīsaka, 头和全身(head and all)。

Sasura,【阳】岳父，家翁。

Sasena,【阳】有军队陪伴。

Sassa,【中】玉黍蜀，农作物。sassakamma,【中】农业。sassakāla, 收割时季。sassaghāta﹐破坏农作物。

Sassata,【形】永恒的。sassatadiṭṭhi,【阴】sassatavāda,【阳】常见(持永恒主义，与‘断见’ sassatadiṭṭhi相反的)。sassatavādī,【阳】信仰常见者(持永恒主义者)。

Sassati,【阴】永恒。sassatika,【形】信仰常见者。

Sassamana-brāhmana,【形】包括沙门和婆罗门的。

Sassāmika(sa+sāmin+ka),【形】1.有丈夫的(having a husband, married)。2.有主人的(having a master, belonging to somebody)。

Sassirīka(sa3+sirī+ka),【形】光荣的，灿烂的(glorious, resplendent)。

Sassu, Sassū(Vedic śvaśrū),【阴】婆母(家娘)，岳母，婆婆(mother-inlaw )。Gen. sassuyā; sassudeva﹐把婆婆当作神明一样服侍(worshipping one’s mother-in-law as a god)。

sah﹐【字根I.】忍耐(to endure)，遭受(to suffer)。cp. (梵sah)胜过(prevail)。

Saha1(连词), 与，一起，附有，伴随。sahagata,【形】和…有关的，具有的，俱行。sahaja, sahajāta,【形】俱生的，一起出生的。sahajīvī,【形】与…一起住的。sahajīvinī,【阴】同住女伴。sahanandī,【形】共庆的。sahadhammika,【形】同修。sahabhū,【形】一起出现的。sahayoga,【阳】连接，合作，saha 的应用。sahavāsa,【阳】一起住。sahaseyyā,【阴】同房。sahasokī,【形】分忧(一起伤心)。

Saha2(<sah),【形】持久的，不朽的(submitting to, enduring )。sabbasaha﹐持久的。dussaha﹐难以持久的(hard to endure)。

Sahajātapaccaya﹐俱生缘。《发趣论》(Paṭṭhāna)(CS:p.1.4)：「俱生缘(Sahajātapaccaya)：1.是四非有色法(cattāro arūpimo dhammā﹐受.想.行.识之四蕴)是互相之俱生缘为缘，2.四大种是互相之俱生缘为缘，3.于入胎剎那(okkantikhaṇe，相同于‘在结生剎那’)之名与(心所依处)色是互相之俱生缘为缘，4.‘诸心心所法’依‘心等起诸色’之俱生缘为缘，5.四大种依诸所造色之俱生缘为缘，6.诸色法(心所依处色)某时(在结生剎那)依诸非有色法(四蕴)之俱生缘为缘，某时(在转起时)不依俱生缘为缘。」

Sahakāra,【阳】一种香芒果。

Sahasākāra﹐【阳】打家劫舍(的匪徒)。Sahasākāroti sāhasikakiriyā. Gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍānaṃ gahaṇaṃ.(打家劫舍：劫匪。闯入家里，在人的胸口置刀，抢劫财物。)

Sahati(sah忍耐+a), 1.克服(to conquer, defeat, overcome)。2.忍受，忍耐(to bear, endure)。3.能干(to be able)。【过】sahi。【现分】sahanta, sahamāna。【独】sahitvā。

Sahattha(sa4+hattha),【阳】自己的手，亲手(one’s own hand)。

Sahatthin(sa3+hatthin),【形】跟象在一起(together with the elephant)。

Sahana,【中】忍耐。

Sahampati, 娑婆主梵天(Sahampatibrahmā)。SA.6.1./I,198.︰Sahampatissāti so kira Kassapassa Bhagavato sāsane Sahako nāma thero paṭhamajjhānaṃ nibbattetvā paṭhamajjhānabhūmiyaṃ kappāyukabrahmā hutvā nibbatto. Tatra naṃ “sahampatibrahmā”ti paṭisañjānanti. Taṃ sandhāyāha “brahmuno sahampatissā”ti.( ‘娑婆主梵天’︰在迦叶世尊的教中，有一位叫做娑婆(Sahako)的比丘，证得阿那含果，死后投生于初禅天，有初禅地寿命的梵天，在那里，他关联到溯往(名字故)称为‘娑婆主梵天’。) 《经集注》SnA.II,476. (3-10.Kokālikasuttavaṇṇanā)说他︰「死后投生于五净居天」(suddhāvāsesu uppanno)。

Sahavya(<sahāya, cp. Sk. sāhāyya),【中】sahavyatā(=sahabyatā),【阴】交谊，友谊( companionship)。

Sahasā,【副】突然，强制地(forcibly, hastily, suddenly)。sahasākāra﹐暴力(violence)。

Sahassa(Sk. sahasra),【中】千。sahassakkha,【阳】千眼帝释。sahassakkhattuṃ,【副】千次。sahassagghanaka,【形】值千的。sahassatthavikā,【阴】sahassabhaṇḍikā,【阴】有一千金币的袋子。sahassadhā,【副】一千个方法。sahassanetta, 参考sahassakkha。sahassaraṃsī,【阳】太阳。sahassāra,【形】有千辐的。sahassamaṇḍalachatta﹐千轮华盖。

Sahassika,【形】由一千个部分所组成的(thousandfold)。

Sahassikasīlokadhātu,【阴】一千世界(a thousandfold world, a world system )。S.56.11./V,424.︰Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi.(这一万个世界震动、大震动、强烈震动)。《长阿含30经》：「佛告诸比丘。如一日月周行四天下。光明所照。如是千世界。千世界中有千日月．千须弥山王．四千天下．四千大天下．四千海水．四千大海．四千龙．四千大龙．四千金翅鸟．四千大金翅鸟．四千恶道．四千大恶道．四千王．四千大王．七千大树．八千大泥犁．十千大山．千阎罗王．千四天王．千忉利天千焰摩天．千兜率天．千化自在天．千他化自在天．千梵天。是为小千世界。如一小千世界。尔所小千千世界。是为中千世界。如一中千世界。尔所中千千世界。是为三千大千世界。」(T1.114中；cf. 《大楼炭经》卷第一﹐大正1.277)三千大千世界究竟多大，无法详知。一千个世界(每个世界包括四大洲cattāro dīpā、日月等)，名为「小千世界」。1000个小千世界，名「中千世界」(100万个世界)。1000个中千世界，名「大千世界」(十亿个世界)，或称「三千大千世界」。大千世界，有百俱胝(koṭi, 1,000,000,000)四天下、日月等。我们这个大千世界，叫娑婆(sahā)世界，据目前的天文资料，我们所处的银河系(星系)，约有两千亿个恒星，聚集成直径约十万光年的圆盘，中央较厚；以本银河系为中心，半径200多万光年的范围内，有三十多个银河系，半径6500万光年，有超过2500个银河系，宇宙至少有五百多亿银河系。离太阳最近的恒星约有4.3光年(9.46×1012公里)，肉眼所能见到的恒星，都在数光年～数百光年，约6000颗(山上观望)。

|←3万光年→|
太阳系位于银河系有四个旋臂，太阳在其中之一旋臂。 黑点是太阳的位置。中央黑色带状是银河面拖长的云气及灰尘等。

Sahā, 【梵】沙婆，沙诃。

Sahāya, sahāyaka,【阳】朋友，盟友。sahāyatā,【阴】友谊。

Sahita,【形】带有的，兼有的，联合的，放在一起的，一致的。【中】文学，经文，取火的钻木。【反】asahita。

Sahitabba (sahati 的【义】), 应该忍耐。

Sahitar(ag. fr. sahati),【中】忍耐的人(one who endures)。

Sahetuka,【形】有因素的。

Sahoḍha,【形】连同贼赃的。

Sā,【阳】狗。

Sā,【阴】(ta 的【主】) 她。

Sāka(Epic Sk. śāka),【阳】【中】1.蔬菜，叶用蔬菜(vegetable, potherb)。2.柚木(a teak tree；Tectona grandis。属于马鞭草科落叶乔木。单叶对生，新叶成红褐色，幼嫩部分密被毛茸，摸起来有毛绒绒的感觉，成熟椭圆的叶片十分硕大，叶面粗糙且有硬毛之瘤粒。一般柚木的花期在夏、秋两季，属于圆锥花序；花细小约有5~6片花瓣，花色有黄、蓝、白色且具有芳香气息。柚木枝干粗壮且叶片硕大，生长缓慢，材质细密。)。sākapaṇṇa,【中】蔬菜叶。sākavatthu﹐菜园(ground for cultivation of vegetables)。

Sākaccha,【阳】交谈，讨论。(A.5.65./III,81.：alaṃsākaccho畅谈。)

Sākacchā,【阴】交谈，讨论。

Sākatika,【阳】运货马车夫(carter)。

Sākalya,【中】整体。

Sākiya,【形】释迦族的。sākiyānī,【阴】释迦族女。

Sākuṇika, sākuntika,【阳】捕鸟者。

Sākhā,【阴】分枝(branch)。

Sākhānagara,【中】市郊。

Sākhāpalāsa,【中】树枝(树桠ㄧㄚ，台语：漳音we1，泉音e1)和树叶。

Sākhābhaṅga,【阳】断枝。

Sākhāmiga,【阳】猴子。

Sākhī,【阳】树。

Sāgataṃ,【无】冰雹，欢迎。

Sāgara,【阳】海洋，大海。

Sāgāra,【形】住家的，有家的。

Sācariyaka(sa3+ācariya+ka),【形】连同老师的(together with one’s teacher)。

Sāciyoga(sāci+yoga; cp. Sk. sāci crooked),走后门(crooked ways, insincerity)。

Sājīva,【中】生命的规则，比丘戒(rule of life, precept governing the monastic life of the Buddhist bhikkhus Vin III.2416。sājīvasamāpanna, 【形】获得了比丘戒及生活规则。sājīvakara, 【形】(one who supports J.IV.42 (=sa-ājīvakara, C.) )。

Sāṭa(cp. Sk. śāṭa), 外衣，衣料(a garment, cloth)。sāṭi【阴】。

Sāṭaka(sāṭa+ka),【阳】sāṭikā,【阴】宽大外衣，衣料(an outer garment, cloak, cloth)。sāṭakalakkhaṇa﹐(prognostication drawn from pieces of cloth)。

Sāṭetar (ag. fr. sāṭeti),【中】拂(one who dispels, drives away)。

Sāṭheyya(梵ṣāṭhya),【中】谄(诈骗，属于覆真实，瞋。AA.2.16./II,163.：「骗人的相，称为‘谄’。」Kerāṭikalakkhaṇaṃ sāṭheyyaṃ.)。

Sāṇa,【中】麻，麻布。

Sāṇī(fr. saṇa),【阴】1.麻布(hemp-cloth)。2.屏，帘。(a screen, curtain, tent)。

Sāṇipasibbaka,【阳】麻布袋。

Sāṇipākāra,【阳】(麻布制的)屏壁。

Sāta(cp. *Sk. śāta),【中】快乐，安乐(pleasant, agreeable)。【形】愉快的，惬意的。sātakumbha,【阳】愉悦的水壶(指黄金gold)。sāṇilakkhaṇa﹐【中】舒适相。asāta,【反】不快乐。cf. kaṭuka,【形】【中】苦痛(的)。D.16./II,128~9.︰acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.(其水澄洁，愉悦，清凉，纯净，易得，令人喜悦。) JA.VI,238.︰sātaputtāti amaccaputtā.(高贵的孩子︰枢密院官员的孩子。)

Sātakumbha,【中】黄金。

Sātacca,【中】继续，毅力(ge7 lek8)。sātaccakārī,【阳】不断地行动。sātaccakiriyā,【阴】毅力。

Sātatika,【形】不断地行动的。

Sāti,【阴】亢宿(二十七星宿之一)。

Sātireka,【形】拥有多出的东西的。

Sāttha, sātthaka,【形】有用的，有利的，有意思的。

Sāthalika,【形】昏睡的，不严格的习惯。

Sādara,【形】亲爱的，表现关心的。sādaraṃ,【副】挚爱地。

Sādāna(sa+ādāna),【形】黏着于世间、情感(attached to the world, passionate)。

Sāditar(ag. fr. sādiyati),【中】接受者(one who accepts, appropriates.)

Sādiyati(cp. BSk. svādīyati; Med.-Pass fr. *sādeti, caus. of svad), 自我享受、允许(lit. to enjoy for oneself, to agree to, permit, let take place)。【过】sādiyi。【未】sādiyissati。

Sādiyanā, (<sādiyati)【阴】appropriating, accepting.

Sādiyati (sad坐+i+ya), 接受，享受，同意，允许。【过】sādiyi。【过分】sādita。【现分】sādiyanta, sādiyamāna。【独】sādiyitvā。

Sādiyana,【中】sadiyanā,【阴】接受，据为己有。

Sādisa,【形】同样的，相似的。

Sādu,【形】甜蜜的，愉快的。sādutara,【形】更甜的，更愉快的。sādurasa,【形】有合意的味道的。

Sādhaka,【形】效应的，完成的。【中】证明。

Sādhana,【中】1.求证。2.解决。3.影响。4.清债。suttasādhana, 经引证(引经为证)。

Sādhāraṇa (sa+ādhāraṇa),【形】共通的，一般的(general, common, joint)。sādhāraṇapaññatti, 共通制。

Sādhika(sa+adhika),【形】有多余的(having something beyond)。(sādhikaporisa, 深踰人身exceeding a man’s height M.I,74, 365; A.III,403.)。

Sādhita (sādheti 的【过分】)已完成。

Sādhiya(fr. sādh),【形】可完成的(that which can be accomplished)。

Sādhu(Vedic sādhu, fr. sādh),【形】1.是的，善的，好的，吉祥的(good, virtuous, pious)。2.利益的，功德的，有品德的，有利润的(profitable, proficient, meritorious Dh.35, 206 (=sundara美丽, bhaddaka 贤能DhA.III,271))。【副】善，好，彻底地。sādhukaṃ,【副】善，好，彻底地。sādhukamyatā,【阴】想要精通。sādhukāra,【阳】喝彩，鼓掌，赞成，叫好。sādhukīḷana,【中】神圣的节日。sādhurūpa,【形】好性情的。sādhusammata,【形】非常尊敬的，有品德所接受的。

Sādheti (caus. of sādh+e), 1.实现，努力(to accomplish, further, effect)。2.繁荣(to make prosperous)。3.安排，准备(to arrange, prepare)。4.执行(to perform, execute)。5.澄清，结论(to make clear, bring to a (logical) conclusion, to prove)。【过】sādhesi。【独】sādhetvā。【现分】sādhenta。

Sānu,【阴】【中】高原(ridge, a table land)。

Sānucara(sa3+anucara),【形】连同从者的(together with followers)。

Sānuvajja(sa+anuvajja),【形】可责备的(blameable)。

Sāpa(fr. sap, cp. Sk. śāpa),【阳】诅咒(a curse)。

Sāpateyya(sa(sva)+pateyya (abstr. fr. pati主)),【中】财产，财富(property, wealth)。

Sāpattika(sa3+āpatti+ka),【形】犯了戒条者(one who has committed a sin)。

Sāpada (cp. Sk. śvāpada),【中】野兽捕食(a beast of prey)。

Sāpadesa(sa+apadesa),【形】有理由的(with reasons)。

Sāpekkha, sāpekha(sa+apekhā),【形】有希望之人，期待的，渴望的，挂念的(longing for)。

Sāma1(cp. Vedic śyāma black & śyāva brown),【形】1.黑色的，黑暗的(black, dark (something like deep brown) (°aṃ mukhaṃ dark, i. e. on account of bad spirits); 【反】白(odāta)。2.黄(yellow, of a golden colour, beautiful; suvaṇṇa-sāmā, suvaṇṇa-vaṇṇa))。【阴】sāmā。

Sāma2(perhaps=Vedic sāman),【中】1.和平。2.吠陀经((印度最古的宗教文献和文学作品的总称)中之一部分的名字。song, sacred song, devotion, worship, propitiation D.II,288.)。

Sāmaṃ,【无】自己，独自(self, of oneself)。asāma-pāka, 自己(not cooking for oneself)。sāmaññeva=sāmaṃ yeva。

Sāmaggī(<samagga(a.)和合),【阴】sāmaggiya,【中】和合，和睦，团结(completeness, a quorum；meeting, communion; unanimity, concord)。

Sāmacca(sa2+amacca),【形】连同部长或朋友的(together with the ministers)。

Sāmañña,【中】符合，一般性，出家人的身份。sāmaññatā,【阴】适合，对出家人的尊敬。sāmaññaphala,【中】沙门果，出家生活的果报。sāmaññe anapekkhavanto﹐不求符节。

Sāmaṇaka,【形】有沙门的价值，沙门所需要的。

Sāmaṇera(<samaṇa; cp.BSk. śrāmaṇeraka),【阳】沙弥(a novice)。《南海寄归内法传》卷第三, T54.219.2)︰「室罗末尼罗(译为求寂。言欲求趣涅盘圆寂之处。旧云沙弥者，言略而音讹翻作息慈，意准而无据也。)」

Sāmaṇerī,【阴】沙弥尼。

Sāmatthiya,【中】能力。

Sāmanta,【中】附近，接近。【形】边界的，附近的。

Sāmayika,【形】1.宗教性的。2.暂时的。

Sāmā,【阴】粟(见 Piyaṅgu)，黑肤色的女人。

Sāmājika,【阳】(集会的)成员。

Sāmika,【阳】丈夫，夫婿，主人。

Sāminī,【阴】主妇，女主人。

Sāmivacana(Sk. ṣaṣṭhī),〔巴利语法〕【中】属格，领属格(genitive)。

Sāmisa (sa有+āmisa财、味、利益),【形】物质的，有味的，肉的。

Sāmī(Sāmin)(cp. Sk. svāmin, fr. sva=sa4),【阳】1.拥有者，统治者，主人(owner, ruler, lord, master)。2.丈夫(husband；sāmi, Voc.=“my lord”)。Voc. sāmi “Sir”；f. sāminī。See also suvāmin。assāmin not ruling；f. sāminī wife。

Sāmīcī & sāmīci-,【阴】适当的进程，友好的待遇(和合)。sāmīcikamma,【中】适当的行为，尊崇。sāmīcipaṭipanna,【形】进入适当的进程。

Sāmuddika,【形】航海事业的，海的。

Sāyaka,【形】品尝的人。

Sāya(cp. Sk. Sāyaṃ)evening, only adverbially sāyaṃ, at night; usually opposed to pāto (pātaṃ) in the morning, early e. g. sāya-pātaṃ; sāyaṃ-pātaṃ; sāyañ ca pāto ca(朝暮); sāya-tatiyaka for the third time in the evening; sāyamāsa supper; sāyaṃ as quâsi-nominative: sāyaṃ ahosi; atisāyaṃ too late; sāyataraṃ later in the evening。

Sāyaṇha(sāyaṃ+aṇha, cp. Sk. Sāyāhna),【阳】傍晚(evening)。sāyaṇhasamaya, sāyaṇhakāla,【阳】黄昏(at evening time)。atisāyaṇha,【阳】很晚的黄昏(late evening)。

Sāyati (sā使得细或纯+ya), 品尝。【过】sāyi。【过分】sāyita。【现分】sāyanta。【独】sāyitvā。

Sāyana,【中】尝味。sāyanīya,【形】适合被品尝的。

Sāra,【阳】本质，树的木髓，最精选的部份。【形】必要的，优良的，强壮的。sāragandha,【阳】心木的气味。sāragavesī,【形】寻求本质者。sāramaya,【形】硬木制的。sārasūci,【阴】硬木制的针。sāravantu,【形】有价值的，有核心的，有木髓的。

Sārakkha,【形】保卫的。

Sārajja,【】。

Sārajjati (saṃ+raj+ya), 热爱，依恋。【过】sārajji。【过分】sāratta。【独】sārajitvā。

Sārajjanā,【阴】附着，执着。

Sārajjāyati(denom. of sārajja) 尴尬(台语︰碍谑)，困窘(to be embarrassed, perplexed, ashamed S.III,92; A.IV,359.)。

Sārajjitatta (=sārajjanā) ,【中】附着，执着(infatuation, the state of being infatuated Dhs.389.)。

Sāraṇā (<sāreti<smṛ)﹐【阴】令忆念，训诫(reminding, remonstrating with)。

Sāratta (=saṃratta. sārajjati 的【过分】), 已充满激情，已激动，已迷住(impassioned, enamoured, passionately devoted (sārattamānaso))。 asāratta,【反】不执着(unattached Sn.704.)。

Sārathi, sārathī(fr. sa-ratha; Vedic sārathi),【阳】战车的御者，马车夫，驾驶者(charioteer, coachman)。payojanakasārathi﹐驾驭的马车夫。assadammasārathi, 驯马的马车。purisadammasārathi, 驯人的(马)车。

Sārada, sāradika(Vedic śārada, fr. śarad autumn),【形】秋的(autumnal, of the latest harvest, this year’s, fresh)。bījāni fresh seeds); A.I,135, 181 (badara-paṇḍu); S.III,54; V.380; Miln.255; Dh.149 (but at this passage expld as “scattered by the autumn winds” DhA.III,112).。asārada, 陈旧的，老的(stale, old )。sārada,不成熟的(unripe, not experienced, immature), opp. visārada (der. vesārajja),有经验的，有智的，自信的(experienced, wise, selfconfident)。vīta-sārada, 自信的。

Sāraddha,【形】热情的，温暖的。Sāraddhakāya﹐【阳】身暴躁，身诤。

Sārameya,【阳】狗。

Sārambha,【阳】激烈，忿怒，涉及生物的危险，有难(处)。Pārā.III,151︰Sārambhaṃ nāma kipillikānaṃ vā āsayo hoti, upacikānaṃ vā āsayo hoti, undurānaṃ vā āsayo hoti, ahīnaṃ vā āsayo hoti, vicchikānaṃ vā āsayo hoti, satapadīnaṃ vā āsayo hoti, hatthīnaṃ vā āsayo hoti, assānaṃ vā āsayo hoti, sīhānaṃ vā āsayo hoti, byagghānaṃ vā āsayo hoti, dīpīnaṃ vā āsayo hoti, acchānaṃ vā āsayo hoti, taracchānaṃ vā āsayo hoti, yesaṃ kesañci tiracchānagatānaṃ pāṇānaṃ āsayo hoti, pubbaṇṇanissitaṃ vā hoti, aparaṇṇanissitaṃ vā hoti, abbhāghātanissitaṃ vā hoti, āghātananissitaṃ vā hoti, susānanissitaṃ vā hoti, uyyānanissitaṃ vā hoti, rājavatthunissitaṃ vā hoti, hatthisālānissitaṃ vā hoti, assasālānissitaṃ vā hoti, bandhanāgāranissitaṃ vā hoti, pānāgāranissitaṃ vā hoti, sūnanissitaṃ vā hoti, racchānissitaṃ vā hoti, caccaranissitaṃ vā hoti, sabhānissitaṃ vā hoti, saṃsaraṇanissitaṃ vā hoti. Etaṃ sārambhaṃ nāma. (占用地(有难处)︰蚂蚁窝、白蚁窝、老鼠窝、蛇窝、蝎窝、百足(蜈蚣)窝、象穴、马穴、狮子穴、老虎穴、豹穴、熊穴、鬃狗穴，其中某类动物的住处；或谷类耕地、豆类菜圃；或屠宰场、刑场、坟地、公园；或王地、象棚(象厩ㄐㄧㄡˋ)、马棚、监狱、酒坊、狱所、车道、十字路、集会所、移动之幕(临时台子?)，这些称为‘有难处’。) anārambhaṃ, 非占用地(无难处)(与「有难处」相反)。

Sārasa,【阳】西伯利亚鹭 (Ardea sibirica)。

Sārānīya,【形】应该被提醒的。

Sāribā,【阴】印度菝葜(东印度群岛产的一种乔木 (Hemidesmus indicus)〔萝摩科〕)。

Sāri (cp. *Sk. śāri), chessman DA.I,85.

Sārin (fr. sāreti),【形】(在【合】中)徘徊的，接着的，跟随的(wandering, going after, following, conforming to)。aniketasārin, 漫游，无家(wandering about houseless Sn.844, 970)。anokasārin, 漫游，无家(wandering homeless Dh.404; Sn628)。diṭṭhisārin, 某种见解的跟随者(a partisan of certain views Sn 911)。vaggasārin, 遵照派系(conforming to a party, a partisan Sn.371, 800, 912)。

Sāriputta(BSk. śāriputra),【阳】舍利弗(尊者)(出家前的名字︰邬波底沙)，舍利子，身子。Sāri, 舍利(鸟)，鸲鹆鸟。

Sārīrika(fr. sarīra),【形】连接身体的(connected with the body, bodily M I.10; A I.168 sq.; II.153)。【中】骨灰(bodily relics Miln 341)。sārīrikaṃ cetiyaṃ, 骨灰塔，舍利塔。3种塔︰paribhogika使用的塔、sārīrika骨灰塔、uddesika纪念塔(J.IV,228.)。

Sāruppa,【形】适合的，适当的。

Sāreti (sar(移动﹑记得)+e), 提醒，带领，使进行。【过】sāresi。【过分】sārita。【义】sāretabba。【独】sāretvā。

Sāla,【阳】姊妹的丈夫。

Sāla(cp.Sk.śāla & sāla)﹐婆罗树(a Sal tree (Shorea robusta)；见 Assakaṇṇa)。sālarukkha,【阳】粗壮婆罗树。sālavana,【中】婆罗树林。sālalaṭṭhi,【阴】婆罗树新芽。

Sālaya(sa3+ālaya),【形】有意图的(having intentions (on))，有附着的(being attached)。

Sālā,【阴】厅(a large (covered & enclosed) hall)，棚。Aggisāla。udapānasāla﹐(a shed over the well)。upaṭṭhānasāla﹐( a service hall)。kutūhalasāla﹐(a common room)。kumbhakārasāla﹐陶工工作室(potter’s hall)。gilānasāla﹐病房、医院(sick room, hospital)。jantāghārasāla﹐大澡堂( (large) bath room)。dānasāla﹐布施厅(a hall for donations)。dvārasāla﹐门厅(hall with doors。pāniyasāla﹐(a water-room)。bhattasāla﹐食堂(refectory)。yaññasāla﹐祭祀堂(hall of sacrifice)。rajanasāla﹐印染工作室(dyeing workshop)。rathasāla﹐(car shed)。hatthisāla﹐(an elephant stable)。

Sālākiya(Sk. śālākya in Suśruta),【中】眼科学(ophthalmology)。

Sāli(cp.Sk.śāli),【阳】粳(ㄍㄥ)米(白米、糙米)。【复】sāliyo。【复.属】sālīnaṃ。lohitakasāli﹐【阳】红米。sālikkhetta,【中】稻田。sāligabbha,【阳】初期的成熟米。sālibhatta,【中】米饭。sālibhojana，【中】米食。akaṭṭhapāko sāli(不必耕作而熟之米、自然粳米)。Tamenaṃ(tam它+enaṃ<eta这、那) cakkhumā puriso muñcitvā paccavekkheyya–‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. (有眼睛的人把它倒出来之后，能观察到：『这些是米(m.p.Nom.)，这些是稻谷(m.p.Nom.)，这些是绿豆(m.p.Nom.)，这些是菜豆(m.p.Nom.)，这些是芝麻(n.p.Nom.)，这些是糙米(n.p.Nom.)。』)

Sālikā(Sk.sārikā),【阴】八哥(myna-bird﹐一种东南亚星椋鸟，长有黑蓝色或棕黑色的项圈和黄色的嘴，某些品种，尤其是山八哥〔鹩哥科〕，以模仿人类语言而闻名)。

Sālittaka-sippa,【中】投石术。

Sāluka,【中】莲藕。

Sāḷava,【阳】色拉，凉拌生菜，沙律。

Sāvaka(<su(梵śru) 听),【阳】听者，弟子，声闻弟子(Sāvaka [fr. śru] a hearer, disciple)。sāvakatta,【中】弟子的身份。āvakasaṅgha,【阳】弟子众(声闻僧)。savikā,【阴】女弟子。Asīti mahāsāvakā﹐八十位大声闻弟子(见Aṭ3.59./CS:pg.2.132︰Asīti mahāsāvakāti(八十位大声闻弟子) Aññāsikoṇḍañño, Vappo, Bhaddiyo(Kāḷigodhāyaputto), Mahānāmo, Assaji, Nāḷako, Yaso, Vimalo, Subāhu, Puṇṇaji, Gavampati, Uruvelakassapo, Nadīkassapo, Gayākassapo, Sāriputto, Mahāmoggallāno, Mahākassapo, Mahākaccāno, Mahākoṭṭhiko, Mahākappino, Mahācundo, Anuruddho, Kaṅkhārevato(=Kaṅkhārevato), ānando, Nandako, Bhagu, Nandiyo, Kimilo, Bhaddiyo, Rāhulo, Sīvali, Upāli, Dabbo(=Dabbo Mallaputto), Upaseno(=Upaseno Vaṅgantaputto), Khadiravaniyarevato (=Revato Khadiravaniyo), Puṇṇo Mantāniputto, Puṇṇo Sunāparantako, Soṇo Kuṭikaṇṇo, Soṇo Koḷiviso, Rādho, Subhūti, Aṅgulimālo, Vakkali, Kāḷudāyī, Mahā-udāyī, Pilindavaccho, Sobhito, Kumārakassapo, Raṭṭhapālo, Vaṅgīso, Sabhiyo, Selo, Upavāṇo, Meghiyo, Sāgato, Nāgito, Lakuṇḍakabhaddiyo, Piṇḍolo Bhāradvājo, Mahāpanthako, Cūḷapanthako, Bākulo, Kuṇḍadhāno, Dārucīriyo(=Bāhiyo Dārucīriyo), Yasojo, Ajito Tissametteyyo, Puṇṇako, Mettagu, Dhotako, Upasīvo, Nando, Hemako, Todeyyo, Kappo, Jatukaṇṇī, Bhadrāvudho, Udayo, Posalo, Mogharājā, Piṅgiyoti ete asīti mahāsāvakā nāma.(标紫色的尊者是A.1.14.已提到的)(另外见：(《长老偈注释》Theragāthā-aṭṭhakathā CS:pg.2.541~2))。Cv.II,75.︰Yaṃ kiñci sāvakena pattabbaṃ, sabbaṃ mayā anuppattaṃ. Natthi ca me kiñci uttarikaraṇīyaṃ, katassa vā paticayo.(凡声闻所应达成的，一切我已达成。没有更高要做的或要增加的。)(陀骠–摩罗子(Dabbo Mallaputto)七岁时证得阿罗汉果的自述)

Sāvajja(sa有+avajja无可责备的),【形】可责备的，有过失的。【中】可指责的。sāvajjatā,【阴】罪行，过失。

Sāvaṭṭa,【形】有漩涡的。

Sāvaṇa,【中】公告，宣言。【阳】萨瓦那月(月份名，大约七月至八月之间，阴历6月16至7月15)。

Sāvatthī,【阴】舍卫城(乔萨罗国 (Kosala) 的首都，古译有时误作：舍卫国)。

Sāvasesa,【形】不完全的，有剩余物的。

Sāveti (su+e), 使听取，通告，宣布。【过】sāvesi。【过分】sāvita。【现分】sāventa, sāvayamāna。【义】sāvetabba。【独】sāvetvā。

Sāvetu,【阳】宣布的人。

Sāsaṅka(fr. sa3+āsaṅkā),【形】危险的，可疑的(dangerous, fearful, suspicious)。

Sāsati (sās+a), 教，指导，规定。【过】sāsi。【过分】sāsita。

Sāsana,【中】教学，指示，信息，教义，文字。sāsanakara, sāsanakārī, sāsanakāraka,【形】遵从自己的指示或教学的。sāsanantaradhāna,【中】佛教的消失。sāsanahara,【阳】报信者。sāsanavacara,【形】遵守教规的。aṅgavasena navavidhaṃ﹑navaṅgaṃ satthu sāsanaṃ (naṅangaṃ-buddha-sāsanaṃ；梵navāṅga-śāsana)﹐九分教：修多罗(sutta契经)、祇夜(geyya)、受记(veyyākaraṇa记别)、伽陀(gāthā偈诵)、优陀那(udāna因缘)、伊帝目多迦(itivuttaka(梵itivṛttaka)如是语)、阇陀伽(jātaka本生)、毗佛略(vedalla(梵vaipulya)方广)、阿浮陀达磨(abbhutadhamma希法)等为九部(《善见律毗婆沙注》及《长部经注》)。后有「十二分教」的成立。Tathāgatavacanaṃ (CS:DA.1.pg.1.25) Suttanti veditabbaṃ. Sabbampi Sagāthakaṃ suttaṃ Geyyanti veditabbaṃ. Visesena Saṃyuttake sakalopi Sagāthavaggo, sakalampi abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ Buddhavacanaṃ, taṃ Veyyākaraṇanti veditabbaṃ. Dhammapadaṃ, Theragāthā, Therīgāthā, Suttanipāte Nosuttanāmikā Suddhikagāthā ca Gāthāti veditabbā. Somanassaññāṇamayikagāthā paṭisaṃyuttā dve-asīti suttantā Udānanti veditabbaṃ. “Vuttañhetaṃ Bhagavatā”ti-ādinayappavattā dasuttarasatasuttantā Itivuttakanti veditabbaṃ. Apaṇṇakajātakādīni paññāsādhikāni pañcajātakasatāni ‘Jātakan’ti veditabbaṃ. “Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande”ti-ādinayappavattā (dī.ni.2.209) sabbepi Vedallanti veditabbaṃ. Evaṃ aṅgavasena navavidhaṃ.(如来所说：应知是‘修多罗’；一切附偈的经应知是应知是‘祇夜’；应知是‘受记’；法句、长老偈、长老尼偈、经集、应知是‘伽陀’；应知是‘优陀那’；应知是‘伊帝目多迦’；应知是‘阇陀伽’；应知是‘方广’；应知是‘阿浮陀达磨’。

1.修多罗(sutta契经)–是结集义，为原始结集的通称。

2.祇夜(geyya)–偈颂。结集后不久，由于文体的类别，分化为二︰称长行部分为「修多罗」，大致与《杂阿含经》的「蕴诵」、「六处诵」、「因诵」、「道品诵」相当。称偈颂部分为「祇夜」，与「八众诵」相当。这是「相应教」的核心，原始结集部分。在固有的「修多罗」与「祇夜」外，又有长行与偈颂，集出流行。长行部分，以分别、解答为主，称为「记说」。这是对于「修多罗」及「祇夜」(通称)，以分别或解答方式，而阐明佛法的意义。在问答、分别中，显示、决了深秘教证(佛法本质问题)的特性，逐渐表达出来。这一部分，附编于「相应教」中，与《杂阿含经》弟子所说、如来所说分相当。《杂阿含经》集三部分而成，与「九分教」中的「修多罗」、「祇夜」、「记说」的次第成立，完全吻合。这所以杂阿笈摩，被称为「一切事相应教」的根本。

3.受记(veyyākaraṇa记别)–广问答的《满月大经》、《帝释所问经》、《六净经》；广分别体的《梵网经》、《沙门果经》等，在圣典自身，都是称为「记说」的。阿毘达摩也归属此类。

4.伽陀(gāthā偈颂)–「伽陀」是以偈颂，宣说法要(除「祇夜」、「优陀那」以外)的通称。从古代的传诵来说，大致与《小部》、《经集》中的〈义品〉、〈波罗延拏品〉、〈蛇经〉、〈陀尼耶经〉、〈犀角经〉、〈牟尼偈〉等相当。这类传诵广而影响大的法偈，当时已有类集(与现存的当然有多少距离)，但始终不曾集入四部、四阿含中。

5.优陀那(udāna因缘)–以感兴语为主的法句。

前五支，重于形式的分类，内容是重于法义的。

6.伊帝目多迦(itivuttaka如是语、本事)–只是传闻的佛说如是，或集出传闻如是的法义，或集出传闻如是的先贤的善行盛德)。

7.阇陀伽(Jātaka本生)–结合过去人事与现在人事，而成前后因果系。

8.阿浮陀达磨(abbhutadhamma希法)–「方广」是深广义，「希法」是奇特事。如︰《有明小经》(M.44.Cūḷavedalla)、《有明大经》(M.43.Mahāvedalla)、《正见经》(M.9.Sammādiṭṭhi)、《帝释所问经》(D.21.Sakkapañha)、《？经》(Saṅkhārabhājaniya)、《满月大经》(M.109.Mahāpuṇṇamasutta)，sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā.

9.毗佛略(Vedalla方广、毗陀罗)–法义的阐述更广，成为更有体系的说明，与旧有的「记说」，不大相合。

(节录自《中华佛教百科全书(二)p.110.1-2)。

Sāsanika,【形】与佛教有关的。

Sāsapa,【阳】芥菜籽、芥子(mustard seed)。

Sāsava(sa3=āsava),【形】与漏有关的(connected with the āsavas)。

Sāhatthika 【形】亲手做的。

Sāhasa,【中】暴力，任意的行动。

Sāhasika(<sāhasa)﹐【形】暴力的，野蛮的(brutal, violent, savage)。【阳】暴徒。

Sāhu,【无】好的，好。

si(梵śī)﹐【字根I.、V.】黏附于、坚持(to cling to)，依赖(to depend upon)，绑(to bind)。

Siṃsapā(cp. Vedic śiṃśapā)﹐【阴】印度黄檀(树名)(the tree Dalbergia sisu, Indian Rosewood (a strong & large tree))，申恕林(siṃsapā-groves)，尸摄惒，胜舍婆，尸尸娑，直译：坚实。

Sikatā,【阴】沙。

Sikkā,【阴】网袋，络囊。

Sikkhati (sikkh+a)( √sak(sk. śak)‘能干’的意欲语态(desiderative)变化), 学习，训练自己，练习。【过】sikkhi。【过分】sikkhita。【现分】sikkhanta, sikkhamāna。【独】sikkhitvā。【义】sikkhitabba。

Sikkhana,【中】学习，训练。

Sikkhamānā(sikkhā学+mānā正在, ppr.),【阴】式叉摩那，正学女。Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā.(式叉摩那在二年间，对于六法所应学者学完后，于二众(比丘、比丘尼)求受具足戒。)

Sikkhā (梵 śikṣa),【阴】学，学科，纪律。sikkhākāma,【形】想学的(戒)。sikkhāpaka, sikkhāpanaka,【阳】老师，教练。sikkhāpada,【中】学处，戒条。sikkhāpana,【中】教义，教育。sikkhāsamādāna,【中】自己就要持戒。《律藏》(Pārā.III,21.)：「诸比丘！基于十种利益，我将为比丘们制定学处(=戒条)(Tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca)：1.为了僧团的清净(saṅghasuṭṭhutāya)、2.为了僧团的和乐(saṅghaphāsutāya)、3.为了诸恶人的调伏(dummaṅkūnaṃ puggalānaṃ niggahāya)、4.为了诸善比丘的安乐住(pesalānaṃ bhikkhūnaṃ phāsuvihārāya)、5.为了防止现世诸漏(diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya)、6.为了击退来世诸漏(samparāyikanaṃ āsavānaṃ paṭighātāya)、7.为了引导没有信的人生信(appasannānaṃ pasādāya)、8.为了引导已生信的人更增长(pasannānaṃ bhiyyobhāvāya)、9.为了正法久住(saddhammaṭṭhitiyā)、10.为戒律的摄受(保护)(vinayānuggahāya)。」

Sikkhita, (sikkhati 的【过分】)已学习，已练习。

Sikkhaṇḍa,【阳】孔雀的冠羽。sikkhaṇḍī,【阳】孔雀。

Sikhara,【中】顶端，顶点，山顶。sikharī,【阳】山。

Sikhā(Vedic śikhā),【阴】顶、头顶、端(point)，边缘(edge)，冠羽(crest)，火焰(of a flame)。西卡(量玉米的容器之顶)。aggisikhā﹐【阴】火焰。sikhābandha﹐【阳】顶髻(topknot)。vātasikhā (tikkhā)﹐【阴】暴发狂怒(a raging blast)。Susikha﹐【形】(孔雀)鸟冠羽的。

Sikhi-buddha (梵śikhi-buddha)﹐尸弃佛，过去七佛之第二佛。意译顶髻、有髻、火首、最上。依《长阿含经》卷一〈大本经〉之说，尸弃佛生于过去三十一劫时，其时人寿七万岁，姓拘利若(Koṇḍañña)，为剎帝利种明相(Aruṇa)之子。于分陀利(puṇḍarīka)树下成正觉。

Sikhī,【阳】火，孔雀。

Sigāla﹐Siṅgāla﹐(cp. Vedic sṛgāla; as loan-word in English= jackal),【阳】豺，野干(jackal )。sigālī﹐【阴】雌豺狼(a female jackal )。Siṇgālaka,【阳】豺狼仔(人名，见D.31.：Siṅgālako gahapatiputto)。说明：豺狼与狼是两种动物，豺要比狼个头小，长的更像狗，但比狼凶狠。这两种动物都是群居，不过狼群组成更加社会化。群攻猎物时，当一豺失利，周围的豺群来支持；但狼只根据情势选择进退。

Siggu,【阳】辣木(Moringa oleifera；horse radish tree﹐一种乔木，具辣味的根，因其伸长的蒴果幼时可腌食，其种子产生辣木油)。

Siṅga1(Vedic śṛnga),【中】兽角(a horn)。

Siṅga2, 犊牛(the young of an animal, calf )。

Siṅgāra(cp. Sk. śṛngāra),【阳】淫欲炽盛(erotic sentiment)。siṅgāratā【阴】fondness of decorations; an elegant dress, finery; 【形】优美的(elegant, graceful) ; singāra-bhāva being elegant or graceful (said of a horse)

Siṅgivera,【中】姜，生姜(ginger﹐一种产于东南亚热带地区的植物〔姜属〕(Zingiber officinale)，开有黄绿色花并有刺激性香味的根茎)。《海寄归内法传》卷第三：「姜椒荜茇，旦咽而风冷全祛。」(T54.225.2)

Siṅgī,【形】有兽角的。【中】黄金。siṅgīnada, siṅgīvaṇṇa,【中】黄金。siṅgi-vaṇṇaṃ yugaṃ maṭṭaṃ,金色的一对绢。

Siṅgu (f.) (?) a kind of fish J.V.406; plur. singū J.VI.537. According to Abhp. singū is m. and Payogasiddhi gives it as nt.

Siṅghati (siṅgh+a), 嗅，闻。【过】siṅghi。【独】siṅghitvā。

Siṅghāṭaka(cp. Sk. śṛngāṭaka; fr. śṛnga),【阳】【中】1.十字形的东西，十字路口，日语「辻」，つじ ( tsu ji )(a square, a place where four roads meet. aya-s° perhaps an iron ring (in the shape of a square or triangle))。2. a water plant (Trapa bispinosa?)

Siṅghati (siṅgh, given as “ghāyana” at Dhtp 34), 省(鼻涕)(to sniff, to get scent of )。

Siṅghāṇikā(Sk. siṅghāṇaka),【阴】鼻涕(mucus of the nose, snot)。

Sijjati (svid, Epic Sk. svidyate),煮、汗(to boil (intr.), to sweat)。ppr. sijjamāna boiling J.I.503; Caus. sedeti (q. v.). The Dhtp 162 gives “pāka” as meaning of sid. — pp. sinna (wet) & siddha1 (cooked).

Sijjhati (sidh+ya；Sk. sidhyate), 发生，成功，有用(to succeed, to be accomplished, to avail, suit)。【过】sijjhi。【过分】siddha。inf. sijjhituṃ.

Sijjhana,【中】发生，成功。

Siñcaka,【形】浇水者，洒水者。siñcana,【中】洒水。

Siñcati (sic+ṃ-a), 倒，洒。【过】siñci。【过分】sitta, siñcita。【现分】siñcamāna。【独】siñcitvā。【使】siñcāpeti。

Sita,【形】1.白的。2.仰赖的，附着的。【中】微笑。笑有六种︰1.sita, 面部表情显露出笑。2.hasita, 轻微移动嘴唇，露出牙端而笑。3.vihasita, 笑出声。4.upahasita, 笑得头、肩、臂振动。5.apahasita, 笑得掉下泪水。6.atihasita, 暴笑得整个身体前后振动。sitaṃ pātvākāsi, 他作微笑。

Situṃ,【不】要听。

Sitta, (siñcati 的【过分】) 已倒，已洒。

Sittha,【中】腊，饭粒。sitthavakārakaṃ,【副】掉了满地饭粒。

Sitthaka,【中】饭粒，蜂腊。

Sithila,【形】宽松的，松的，屈从的。sithilatta,【中】sithilabhāva, 松。

Siddha (sijjhati‘发生’的【过分】), 已结束，已完成，已发生。siddhattha,【形】做完工作的人。【阳】芥末(mustard)。

Siddha,【形】半神的灵物，魔术家。

Siddhatthaka,【中】芥末种子。

Siddhi,【阴】成就，成功。

sidh﹐【字根III.】完成(to be accomplished)。cp. (梵sidh) 1.= repel=击退；2.成功，继承(succeed)。

sinā(ṇhā)﹐【字根III.】洗澡(to take a bath)。

Sināna,【中】沐浴。sināni﹐洗粉。

Siniddha,【形】光滑的，平滑的，易曲折的，软的，钟情的，文雅的。

sinih﹐【字根III.】爱(to love)。

Sinerupabbatarāja【阳】﹐须弥山(王)，又作妙高山，为一小世界之中心。器世界之最下为风轮，其上为水轮，再上为金轮(即地轮)，上有九山八海，中心即为须弥山，入水八万由旬，出水亦八万由旬。九山八海之最外围为轮围山(Cakkavāḷa-pabbata铁轮围山、金刚山)，铁围山环绕着咸海，赡部洲等四大洲即位于此咸海之四方。

Sineha, sneha(多用在诗中),(<snih)【阳】1.油，脂肪(oily liquid)。2.爱(affection)。3.黏(viscosity)。sinehana,【中】涂油。sinehabindu,【中】一滴油。

Sineheti (sineha‘爱﹑油’的【派】), 爱，涂油。

Sindī,【阴】海枣树(date plam﹐见 Khajjūrī)。

Sindūra,【阳】雄黄，二硫化二砷。

Sindhava,【形】信度人的。【阳】岩盐，信度马。

Sindhu(Prakrit：Hindhu),【阳】大海，河。Sindhuraṭṭha,【中】印度、信度国、身毒、鸡毒、贤豆。sindhusaṅgama,【阳】合流河的河口。

Sipāṭikā,【阴】果皮，小容器。

Sippa,【中】技术，手艺。sippaṭṭhāna, sippāyatana,【中】知识的分科，工艺。sippasālā,【阴】学校(技术)。

Sippika, sippi,【阳】艺术家，工匠(artisan)。

Sippikā1 (<sippī),【阴】牡蛎(a pearl oyster)。sippikasambuka, 牡蛎、贝壳。

Sippikā2 at Th 1, 49 is difficult to understand. It must mean a kind of bird (°abhiruta), and may be (so Kern) a misread pippikā (cp. Sk. pippaka & pippīka)

Sibbati (siv +ya), 缝，缝纫。【过】sibbi。【过分】sibbita。【独】sibbitvā。

Sibbana,【中】裁缝。

Sibbanī,【阴】女裁缝师，渴望。sibbanīmagga,【阳】缝合处。

Sibbāpeti, (sibbati 的【使】)。

Sibbeti (siv+e), 缝纫。【过】sibbesi。【过分】sibbita。【独】sibbbetvā。【现分】sibbenta。

Simbalī,【阳】丝棉树、木棉树(silk-cotton tree﹐一种魁伟的乔木 (Ceiba pentandra)，广泛栽培于热带地区，树干粗大，板根呈脊状，荚大，内充满着由绢丝状的毛包着种子，从绢丝毛可得到与栽培的木棉相似的纤维木棉花—亦称孟买吉贝 (Bombay ceiba)，神树 (God tree)，吉贝(Ceiba))。

Sira,【阳】【中】(mano-group) 头。Nom.siraṃ, Acc.siraṃ; siro; sirasaṃ; Instr.sirasā ; Loc.sirasmiṃ; sire ; in compounds siro.– sirasā paṭiggaṇhāti to accept with reverence; pādesu sirasā nipatati to bow one’s head to another’s feet, to salute respectfully

Sirā,【阴】腱，血管。

Siri, sirī,【阴】运气，光荣，财富，光彩壮丽，幸运女神。sirigabbha,【阳】高贵的卧室，皇家床室。sirimantu,【形】光荣的。sirivilāsa,【阳】富丽堂皇。sirisayana,【中】王室的床。sirindhara,【形】光荣的。

Siriṃsapa (梵siriṃsapa)(=sarisapa﹐sarīsapa)﹐【阳】爬虫类(蝎、蛇等)。

Sirivāsa,【阳】松节油。

Sirīsa, (śirīṣa)【阳】尸利沙、尸利洒树、师利沙树、舍离沙树。学名 Acacia sirissa，为产于印度之一种香木，其树胶可制香药。此树为拘楼孙佛(过去七佛之第四佛)之道场树。

Siro (sira 的【合】词形), sirojāla,【形】面纱。siromaṇi,【阳】王冠，宝石冠。siroruha,【阳】【中】头发。siroveṭhana,【中】缠头巾。

Silā,【阴】石头。silāguḷa,【阳】石球。silātthambha,【阳】石柱。silāpaṭṭa,【中】石平板。silāpākāra,【阳】石壁。silāmaya,【形】石头做的。

silāgh﹐【字根I.】称赞(to praise)。

Silāghati (silāgh+a), 颂扬，自夸。【过】silāghi。

Silāghā,【阴】称赞。

Siliṭṭha,【形】平滑的。siliṭṭhatā,【阴】平滑。asiliṭṭha,【反】。

Siluccaya,【阳】岩石。

Silutta,【阳】吃鼠的蛇。

Silesa,【阳】1.谜，难题，双关语。2.带粘性的物质。

Silesuma,【阳】痰(phlegm)。

Siloka,【阳】1.名望(fame)。2.诗(a verse)。Pāci.IV,239CS:Pāci.pg.311)︰Pāpasilokāti pāpakena micchājīvena jīvitaṃ kappenti.(坏名声︰升起不好的名誉。坏名望︰过着坏的邪命生活。)

siv(梵sīv / syū)﹐【字根III.】缝合、缝上(to sew)。

Siva,【形】庇护的，安全的。【阳】湿婆(印度三大神中司破坏之神)，大自在天。【中】安全的地方，涅盘。

Sivikā,【阴】轿车、轿子(palanquin)，垃圾(a litter)。

Sisira,【阳】冬天，寒季。【形】凉爽。

Sissa,【阳】学生。sissabhāvūpagamana, 入为弟子，入室弟子。

siṃs﹐【字根VII.】祝福(to bless)，(日语：挨拶aisatsu)。

Siṃsumāragira﹐(梵名 śiśumāragira) 首婆罗山、失收魔罗山，印度之古地名，位于婆伽国(Bhagga)。

Sīgha,【形】快的，迅速的，敏捷的。sīghagāmī,【形】迅速地走动或移动的。sīghataraṃ,【副】很快地，更快地。sīghasīghaṃ,【副】非常快地，匆忙地。sīghasota,【形】有水流的。sīghaṃ,【副】很快地，敏捷地。

Sīta1,【形】凉爽，寒冷的。【中】冷，寒冷。sītabhīruka,【形】能冷的。sītibhavissanti﹐成为清凉、成为冷静。(《中阿含经》译：竟冷)。

Sīta2,【中】帆，走路(sail J.IV.21. So also in BSk.: Jtm 94.)。

Sītala,【形】凉爽、寒冷的(cold, cool)，宁静(tranquil J.I.3; VvA.44, 68, 100; PvA.77, 244.)。【中】冷(coolness)。sītalībhāva, 变成冷(becoming cool)。

Sīta-vana(梵名 śitavana)﹐尸陀林、寒林、尸多婆那林、尸摩赊那林、深摩舍那林。位于中印度摩揭陀国王舍城北方之森林。林中幽邃且寒，初为该城人民弃尸之所，后为罪人之居地。其后泛称弃置死尸之所为寒林。(《佛光大辞典》p.942)

Sītā,【阴】犁沟(furrow)。

Sītibhāva,【阳】冷，平静。

Sītibhūta,【过分】已平静，已安静。

Sītodaka,【中】冷水。

Sīdati (sad+a), 下沉，平息，产生。【过】sīdi。【过分】sīna。【独】sīditvā。【现分】sīdamāna。

Sīdana,【中】沉没。

Sīna, (sīdati 的【过分】)。

Sīpada,【中】象皮病(腿)(elephantiasis)。

Sīmattha,【形】在边界之内的，在边界上的。

Sīmantinī,【阴】女人。

Sīmā,【阴】边界，界限，戒坛(戒堂)。sīmākata,【形】限制的。sīmātiga,【形】越过界限的。sīmāsamugghāta,【阳】解除旧界(结界之前要先解除旧界，解除过去世比丘所结的戒坛)。sīmāsammuti,【阴】设置新界(设置界坛)。

西北 北 东北
NW ● ● ● E
● ● ●
戒坛
西 ● ● ● ● 东
W E
● ● ●
SW ● ● ● SE
西南 南 东南

图中虚线方块作戒坛，‘●’放置的小石头，‘●’放置的大石头，小石头到虚线的戒坛须留半公尺，小石头与大石头之间距离一公尺。

sīl(梵śikṣ)﹐【字根VII.】学习(to study)。

Sīla (<sīl学习，梵 śīla<śīl),【中】1.戒(音译「尸罗」，作为防过止恶之用。「尸罗者是数习义，常习善法故曰尸罗。」《大毘婆沙论》卷第四十四﹐T27.230.1)，道德规范( moral practice, good character)。2.自然，习惯(nature, character, habit, behaviour)。sīlakathā,【阴】戒论。sīlakkhandha,【阳】戒蕴。sīlagandha,【阳】戒香(=名望)。sīlabbata, sīlavata,【中】仪式。sīlabheda,【阳】破戒。sīlamaya,【形】与道德有关的。sīlavantu,【形】有品德的，守戒的。sīlavipatti,【阴】犯戒。sīlavipanna,【形】犯戒者。sīlasampatti,【阴】守戒。sīlasampanna,【形】守戒者。aṭṭhaṅgasīla,【中】八戒。dasasīla,【中】十戒。kusalāni sīlāni【中.复】﹐善戒。S.47.15.：imāni kusalāni sīlāni yāvadeva catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni Bhagavatā(善戒者，乃为修习四念处，是世尊所说。) D.16./II,94.︰ “Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.(圣者所喜爱的戒上，具足：无毁、无孔、无斑点、令人自由、圣者所赞叹、不为其它所污、三昧增长。)D.4./I,124.(c.f.《长阿含种德经》大正1.96b)︰“evameva kho, bho Gotama, sīlaparidhotā paññā, paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ.(尊者瞿昙！如是，由戒净化慧，由慧净化戒。凡有戒则有慧，有慧则有戒。)三增上学是互相关联的，不只是持戒、得定、发慧的单一路径，有时可以定来净化戒(定共戒)，以慧(反省)来净化戒，以慧(技术)来助长定。tri-vidhāni śīlāni, trividhāni śīlāni,【梵】三聚净戒。

Sīlana,【中】练习，抑制。

Sīlika, sīlī,【形】(在【合】中) 有…性质的。

Sīliya(abstr. fr. sīla, Sk. śīlya for śailya),【中】行为(conduct, behaviour, character; said of bad behaviour)。dussīlya﹐坏行为。opp. sādhu-sīliya(=sundara-sīla-bhāva).

Sīvathikā(etym. doubtful; perhaps=*Sk. śivālaya; Kern derives it as śīvan “lying”+atthi “bone,” problematic),【阴】弃尸处(a cemetery, place where dead bodies are thrown to rot away)。台语：墓仔埔bong7 a bo，冢仔埔(tiong a bo)。A.5.249./III,268︰“Pañcime, bhikkhave, ādīnavā sivathikāya. Katame pañca? Asuci, duggandhā, sappaṭibhayā, vāḷānaṃ amanussānaṃ āvāso, bahuno janassa ārodanā.(诸比丘！这五个是冢间的过患。什么是五？即：不净，恶臭，可怕，野兽及非人住处，多人恸哭。)

Sīsa,【中】头，顶点，玉米穗，标题，提示。sīsakapāla, sīsakaṭāha,【阳】颅骨，头盖骨，脑壳(a skull; a cranium)。sīsacchavi,【阴】头皮。sīsacchejja,【形】造成斩首的。sīsacchadana,【中】斩首。sīsappacālana,【中】摇头。sīsaparamparā,【阴】换头顶负担。sīsabhāra,枕头。sīsaveṭhana,【中】缠头巾，头巾。sīsavedanā,【阴】头部的感受。sīsābādha,【阳】头的疾病。

Sīha(梵siṃha),【阳】狮子(印度狮子现存于印度Gujarat的Gir森林，亚洲狮比非洲狮较少头发(Manes)， 清楚见到耳朵，可能中国舞狮，是受印度狮影响， 依照它的短发做型。根据DNA鉴定，印度狮和波斯狮简直就是双胞胎，可能十万年前来自非洲。)。sīhacamma,【中】狮皮。sīhanāda,【阳】狮子吼，勇敢的演讲。sīhanādika,【形】做狮子吼者。sīhapañjara,【阳】狮子笼，窗户。sīhapotaka,【阳】小狮。sīhavikkīḷita,【中】狮子的行动，舞狮。sīhaseyyā,【阴】狮子卧。sīhassara,【形】声音如狮子的。sīhanu,【形】颚如狮子的。

Sīhaḷa,【形】斯里兰卡的。【阳】僧伽罗人。sīhaḷadīpa,【阳】斯里兰卡岛。sīhaḷabhāsā,【阴】僧伽罗语言。

su(梵 sru)﹐【字根I.】慢慢地泄漏(to trickle away)，流动(flow)。

su(梵śru, śruṣ)﹐【字根I.、V.】听到(to hear)。

su-,【前缀】好，善，幸福地，完全的。

Suka,【阳】鹦鹉(parrot)。

Sukaṭa, sukata,【形】做得好的。【中】善行。Sukatadukkaṭa(=kusalākusala) 善行及恶行。

Sukara,【形】容易的，容易完成的。

Sukumāra,【形】细致的。sukumāratā,【阴】精致的。

Sukusala,【形】非常有技术的。

Sukka,【形】白色的，纯粹的，好的，明亮的。【中】1.德行。2.金星(太白Venus; 梵śukra 戌羯罗)3.精液。sukkapakkha,【阳】白半月份(阴历初一至十五日)。sukkavisaṭṭhi(sukka精液+visaṭṭhi射出), 射出精液。

Sukkavāro﹐【阳】星期五(日语：金曜日)。

Sukkha,【形】干的。

Sukkhati (sukkh+a), 干枯。【过】sukkhi。【现分】sukhamāna。【独】sukkhitvā。

Sukkhana,【中】干涸。

Sukkhāpana,【中】弄干。

Sukkhāpeti (sukkhati 的【使】), 弄干。【过】sukhāpesi。【过分】sukhāpita,【独】sukhāpetvā。

Sukha,【中】快乐，安慰。sukhakāma,【形】欲乐的。sukhatthika, sukhatthī,【形】想快乐的。sukhada,【形】产生快乐的。sukhanisinna,【形】安乐坐着的。sukhapaṭisaṃvedī,【形】感觉快乐的。sukhappatta,【形】快乐的。sukhabhāgiya,【形】享乐的。sukhayānaka,【中】随和的车。sukhavipāka,【形】快乐的果报。sukhaviharaṇa,【中】舒服的生活。sukhasaṃvāsa,【阳】愉快的联合。sukhasamphassa,【形】愉快的接触。sukhasammata,【形】认为快乐的。Vbh.567：Tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa–ayaṃ vuccati “pīti”. Tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā–idaṃ vuccati “sukhaṃ”. Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. Tena vuccati “pītisukhan”ti.(此中，什么是‘喜’呢？凡是喜、高兴、喜悦、极悦、欢乐、极欢乐、幸福、洋洋得意、心满意足，称为‘喜’。此中，什么是乐呢？凡是心的快乐、心的乐、心触生乐、领受乐、心触生诸乐、乐受，称为‘乐’。这乐和喜俱行、俱生、结合、联结，称为‘喜乐’。)。四种乐：一、出离乐 (nekkhammasukha)。二、远离乐(pavivekasukha闲静乐)。三、寂静乐(upasamasukha)。四、正菩提乐(sambodhasukha正觉乐)。M.A.66.CS:p.3.119-20：Nekkhammasukhanti kāmato nikkhantasukhaṃ. Pavivekasukhanti gaṇatopi kilesatopi pavivittasukhaṃ. Upasamasukhanti rāgādivūpasamatthāya sukhaṃ. Sambodhasukhanti maggasaṅkhātassa sambodhassa nibbattanatthāya sukhaṃ.(一、出离乐：从欲离去之乐。二、远离乐：从群众、烦恼隔离之乐。三、寂静乐：染等寂静之乐。四、正菩提乐(sambodhasukha正觉乐)：已存在所谓的道、正菩提之乐。

Sukhaṃ,【副】容易地，安乐地。

Sukhāyati, Sukhayati,(sukha 的【派】), 很舒服，很快乐。

Sukhāvaha,【形】带来快乐的。pāṇīnaṃ hitasukhāvaho dhammayāgī(以法施利乐诸众生)。

Sukhamedhati, 乐在其中，蒙庆。sukhamedhatīti, sukhaṃ paṭilabhati.(乐在其中︰得到快乐。)

Sukhita (sukheti 的【过分】), 已快乐，已幸福，已高兴。sukhitatta (sukhita已快乐+atta自己)，自得其乐。

Sukhin(fr. sukha), 快乐，幸福，高兴(happy, at ease)。sukhinī,【阴】。

Sukhuma(Epic Sk. sūkṣma),【形】精细的，微小的，优良的，精致的(subtle, minut)。sukhumatara,【形】更好的，更精细的。sukhumatta,【中】sukhumatā,【阴】精细度，精致。

Sukhumāla,【形】嫩的，精致的，精制的。sukhumālatā,【阴】精致的结构。sukhumālo paramasukhumālo accanta sukhumālo(柔软、上柔软、极柔软)。

Sukheti (su+khan掘+e), 使快乐。【过】sukhesi。【过分】sukhita。

Sukhedhita,【形】精致地教养。

Sukhesī,【阳】寻快乐。

Sugata,【形】好好地归去的，快乐的。【阳】善逝(佛陀)。Sugatālaya,【阳】佛陀的住宅，模仿佛陀。

Sugati,【阴】善趣，快乐的境界。《如是语经》(It.I, 77.)：Manussattaṃ kho bhikkhave devānaṃ sugatigamanasaṅkhātaṃ(比丘们！人的状态才可称为诸天之善趣。)

Sugatī, sukatī,【形】正直的。

Sugandha,【阳】芬芳，愉快的气味。【形】芬香的。sugandhī, sugandhika,【形】芬香的。

Sugahana,【中】善掌握，控制得好。

Sugutta, sugopita,【过分】已保卫得好，已保护得好。

Suggahita (su+gahita),【形】1.紧握的(grasped tightly, attentive)。2.学得好的，注意的。

Suṅka,【阳】通行费，税。suṅkaghāta,【阳】逃税。suṅkaṭṭhāna,【中】抽税处；海关。

Suṅkika,【阳】收税者。

suc﹐【字根I.】使悲伤(to grieve)。

Sucarita,【中】正确的行为。

Suci,【形】纯粹的，干净的。【中】仁慈，善良，纯净的事物。sucikamma,【形】净业的。sucigandha,【形】芳香的。sucijātika,【形】爱好清洁的。sucivasana,【形】衣着干净的。

Suciṇṇa, 【阳】遵守。

Sucitta, sucittita,【形】多杂色的，画得好的，漆油得好的。

Succhanna,【形】覆盖得好的，屋顶盖得好的。

Sujana,【阳】有品德的人。

Sujā(Vedic sruc),【阴】1.献祭的杓子(a sacrificial ladle)。2.须阇(帝释妻子的名)。

Sujāta,【过分】已生得好，好出生。

Sujjhati (sudh +ya), 变得干净，变得纯净。【过】sujjhi。【现分】sujjhamāna。【过分】suddha。【独】sujjhitvā。

Suñña (梵śūnya),【形】空的，空虚的。suññagāma,【阳】废村。suññatā,【阴】空虚，空性。suññagāra,【中】空屋，偏僻处。suññatāvihārena bahulaṃ viharāmi,我多住空性住。‘esā…yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.’(此如实的、不颠倒的、清净的是空性之语。) tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaj na pakkhandati nappasīdati na santiṭṭhati na vimuccati.(彼作意内空已，依(作意)内空心不踊跃，不欣乐，不安住，不解脱。) durgṛhītā śūnyatā,【梵】恶取空。sarvaṃ śūnyam,【梵】一切皆空。

Suṭṭhu,【无】好，善。suṭṭhutā,【阴】卓越。

Suṇa,【阳】狗。

Suṇāti (su(梵śru)听+ṇā), 听。【过】suṇi。【过分】suta。【现分】suṇanta, suṇamāna。【义】sotabba, suṇitabba。【独】sutvā, suṇitvā。【不】sotuṃ, suṇituṃ。

Suṇisā, suṇhā,【阴】媳妇。

Suta,【阳】儿子。

Suta (suṇāti 的【过分】), 已听到，【中】神圣的知识，学问，所听到的。sutadhara, 记忆所学或所闻的。sutavantu,【形】学习的。Yathāsutaṃ yathāpariyattaṃ,如所听闻，如所诵习。

Sutatta,【过分】已很热。

Sutanu,【形】有健美的身体的，有苗条的腰部的。

Sutappaya,【形】易满意的。

Suti,【阴】听，传统，传闻，天启书。sutihīna,【形】聋的。Lokanīti (世间法)︰10.Suti sammuti sañkhyāca, Yogā nīti visesakā. Gandhabbā gaṇikā ceva, Dhanu bedā ca pūraṇā. 11.Tikicchā itihāsā ca, Joti māyā ca chandati. Ketu mantā ca saddā ca, Sippāṭṭhārasakā ime. (10.天启书、世俗智、数学，瑜伽、法律、胜论、音乐、会计，弓箭和考古。11.医学、历史、天文学、幻术、诗歌，逻辑、咒语、文法学。（这是十八种古印度的学问）)

Sutta (supati 的【过分】), 已睡，已冬眠，已睡熟。

Sutta,【中】线，经，格言。suttakantana,【中】纺织。suttakāra,【阳】合乎语法的格言的著作者。suttaguḷa,【中】线球。suttapiṭaka,【中】《经藏》。suttamaya,【形】线做的。

Suttanta,【阳】【中】经。suttantika,【形】学了部分或全部《经藏》的人。

Sutti,【阴】珍珠贝(pearl oyster﹐莺蛤一种〔莺蛤属 Pinctada〕和有关热带水域属的双壳海生软件动物，尤指—珠母贝属 (Pinctada margaritifera)，为珍珠的主要商业来源)。

Sudaṃ (=Vedic svid, influenced by sma: see su3),【叹】直证的(a deictic (seemingly pleonastic冗言的) particle in combn with demonstr. pronouns and adverbs; untranslatable, unless by “even, just,” )e. g. tapassī sudaṃ homi, lūkha ssudaṃ [sic] homi etc.; cp. itthaṃ sudaṃ thus; tatra sudaṃ there; api ssudaṃ; api sudaṃ; sā ssudam.

Sudanta,【形】驯养得好的，调御者。

Sudassa,【形】善见天，容易看到的。sudassana,【形】有好外表的。

Sudaṃ, 冗言的虚词。

Sudiṭṭha,【形】彻底地看到的。

Sudinna,【形】充分地给的，善施。

Suduttara,【形】非常难逃脱的。

Sudukkara,【形】非常难做的。

Sududdasa,【形】非常难见的。

Sudubbala,【形】非常弱的。

Sudullabha,【形】非常难获得的。

Sudesita,【形】弘法得好的，教得好的。

Sudda,【阳】(印度种姓等级中最低等级)首陀罗族人。

Suddha,【形】干净的，纯粹的，不掺杂的，简单的，只，唯。suddhata,【阴】suddhatta,【中】纯净。suddhājīva,【形】过纯净的生活的，【阳】纯净的生计。Suddhāvāsa,【阳】净居天(属于地四禅天，共有五天︰(1)无烦天Avihā, (2)无热天Atappā, (3)善现天Sudassī, (4)善见天 Sudassā, (5)色究竟天(阿迦尼咤) Akaniṭṭhā。五净居天是只有已证得三果的阿那含才能投生，而会在该天入无余涅盘。投生至该地者绝不会再回到较下层的界地，而肯定会在该地证入般涅盘。) SA.1.37./I,75.︰Suddhāvāsakāyikānanti suddhāvāsavāsīnaṃ. Suddhāvāsā nāma suddhānaṃ anāgāmikhīṇāsavānaṃ āvāsā pañca brahmalokā.(诸净居天的众生︰诸净居天的住者。净居天纯粹是阿那含及漏尽者的住处的五种梵天。)

五净居天suddhāvāsā 五根强者
1.无烦天 Avihā；paṭhamatalavāsino 信根强者
2.无热天 Atappā；dutiyatalavāsino 精进根强者
3.善现天Sudassī；tatiyatalavāsino 念根强者
4.善见天 Sudassā；catutthatalavāsino 定根强者
5.色究竟天(阿迦尼咤) Akaniṭṭhā；pañcamatalavāsino 慧根强者

S.48.12./V,200.︰Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti.(诸比丘！对此五根满足、圆满者，则为阿罗汉，较此软弱者，则为不还者。)

Suddhasaṅkhārapuñjoyaṃ, 唯诸行之聚。

Suddhāvāsika,【形】住在净居天的。suddhavipassanāyāniko﹐纯观乘者(纯观行者suddhavipassanāyānikena yoginā)。

Suddhi,【阴】纯净，清净。suddhimagga,【阳】清净道。

sudh(梵śudh / śundh)﹐【字根III.】把…弄干净(to be clean)。

Sudhanta,【过分】已吹好，已洁净得好。

Sudhammatā,【阴】好脾气。

Sudhā,【阴】天人的食物，甘露(ambrosia)，石灰，水泥。sudhākamma,【中】粉刷或涂抹。sudhākara,【阳】月亮。

Sudhī,【阳】明智的人。

Sudhota,【过分】已洗好，已彻底地干净。

Sunakha,【阳】狗。sunakhī,【阴】母狗。

Sunahāta,【过分】已沐浴得好。

Sunisita,【过分】已磨得很利，已削得很尖。

Sundara,【形】好的，美好的，美丽的。sundaratara,【形】更好的，更美丽的。

sup﹐【字根I.】睡(to sleep)。

Supakka,【形】完全成熟的。

Supaṭipanna,【形】进入正道的。

Supaṇṇa(梵suparṇī)﹐【阳】金翅鸟(音译：伽娄罗鸟)。

Supati(Suppati, Soppati) (sup+a) (svap; Vedic svapiti & svapati; svapna sleep or dream), 睡觉(to sleep)。【过】supi。【过分】sutta1, supita, sotta。【现分】supanta, med. suppamāna。【独】supitvā。cf. sayati(睡觉，躺下)。pot. supe。inf. sottuṃ。Sn.2-10.Uṭṭhānasuttaṃ(PTS:331)︰Uṭṭhahatha nisīdatha, ko attho supitena vo; āturānañhi kā niddā, sallaviddhāna ruppataṃ.(起来！坐起来！睡觉有什么用？对那些被箭射中而受痛苦折磨的人，睡觉有什么用？)

Suparikammakata,【形】准备好的，擦得很亮的。

Suparihīna,【形】被彻底剥夺的，很瘦弱的。

Supāṇa(=suvāṇa, =supāna), 狗(a dog)。

Supina, Supinaka, Supinanta,【中】梦。supinapāṭhaka,【阳】占梦佬，解梦师。《增壹阿含52.9经》叙说佛为波斯匿王析释十种梦，并劝王当以法治化。cf. J.77.Mahāsupina-jātaka，No.146.《舍卫国王梦见十事经》(T2.870c)，No.147.《佛说舍卫国王十梦经》(T2.872a)，No.148.《国王不梨先泥十梦经》(T2.873a)。

Supupphita,【形】盖满花儿的，盛开花的。

Supoṭhita, supothita,【过分】已完全打败。

Suppa,【阳】【中】簸箕、簸箩(winnoing basket)。

Suppaṭividdha,【过分】已完全明白。

Suppatiṭṭhita,【过分】已坚固地建立。

Suppatīta,【形】很满足的。

Suppadhaṃsiya,【形】容易袭击的，容易制服的。

Suppabhāta,【中】(问候语)黎明好，早安。

Suppavattin, 彻底熟练(good-flowing, A.IV,140 (of pātimokkha; trsld as “thoroughly mastered” J.P.T.S.).

Suppavedita,【形】弘法得好的，善说法的。

Suppasanna,【形】非常清楚的，非常高兴的，充满信心的。

Suphassita,【形】非常适合的。

Subahu,【形】非常多的，很多的。

Subbaca,【形】服从的，温顺的，顺从的。

Subbata,【形】好行为的。

Subbuṭṭhi,【阴】多雨。

subh(梵śubh / śumbh)﹐【字根I.】使漂亮(to be beautiful)。

Subha,【形】幸运的，吉兆的，愉快的，净的。【中】福利，美。subhakiṇṇa,【阳】遍净天神。subhanimitta,【中】净相，吉兆。A.1.2./I,3.︰“Nāhaṃ bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, subhanimittaṃ. Subhanimittaṃ, bhikkhave, ayoniso manasi karoto anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattatī”ti.(诸比丘！我不见别有一法，能使生起未生之欲欲，或令增广已生之欲欲。诸比丘！这就是净相。诸比丘！不从根源作意(不如理作意)净相者，即令生起未生之欲欲，或令增广已生之欲欲。)

Subhaga,【形】幸运的。

Subhara(su易+bhara支持),【形】容易支持的(easy to support)，易养。

Subhariyā, 【阴】贤妻，好太太。Lokanīti #97(世间格言)︰Eka māsā subhariyā,贤妻一个月(就会忘记)。

Subhāvita(su善+bhāvita修习(【过分】),【过分】善修习。DhA.：Subhāvitanti samathavipassanābhāvanāhi subhāvitaṃ(‘善修习’即善修习止观)

Subhikkha,【形】有许多食物的。

Sumati,【阳】明智的人。

Sumana(su好+mana心),【形】高兴的。sumanapuppha,【中】茉莉花(=vassikā)。sumanamakula,【中】茉莉花蕾。sumanamālā,【阴】茉莉花环。【人名】善意公主(Sumanā rājakumārī)，波斯匿王(King Kosala)的女儿。她在在观慧佛(Vipassi Buddha)时期，曾布施了一种名为茉莉花与乳饭，给以观慧佛为首的僧团后，她发愿：“bhavābhavābhinibbattiyaṃ me sati paritassanajīvitaṃ nāma mā hotu, ayaṃ Sumanamālā viya nibbattanibbattaṭṭhāne piyāva homi, nāmena ca Sumanāyevā”ti (无论投生至何处，愿我生活无忧。无论投生至何处，愿我是个如此花般人见人爱的女人，愿我名为‘善意’。)(《增支部注》AA.5.31./III,239.)。

Sumanā(梵sumanā),【阴】1.茉莉、修摩那华(jasmine﹐见 Mallikā)，悦意花，色黄甚香，树高三四尺，四垂似盖。2.高兴的女人。

Sumanohara,【形】非常迷人的。

Sumānasa,【形】欢喜的。

Sumāpita,【过分】已造好。

Sumutta,【过分】已完全释放。

Sumedha, sumedhasa,【形】明智的。

Sumeru,【阳】须弥山，苏迷卢,须弥卢,修迷楼。

Sumsumārā﹐鼍。

Suyiṭṭha,【形】善供奉的。

Suyutta,【形】安排得好的，很适合的。

Sura,【阳】神，天神。suranadī,【阴】天河。suranātha,【阳】天神王。surapatha,【阳】天空。suripu,【阳】神的敌人(即：阿修罗 Asura 〔非神〕)。

Surata,【形】很亲爱的，投入的，执着的。

Suratta,【形】染得好的，非常红的。

Surabhi,【形】芬香的。surabhigandha,【阳】芬芳。

Surā,【阴】谷酒(须罗酒。surāti pañca surā –piṭṭhasurā, pūvasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttā cāti.谷酒：包括五种谷酒—谷酒﹑饼酒﹑米酒﹑酵母酒﹑调和酒｡\plain)。surāghaṭa,【阳】(带柄和倾口的)大酒罐。surāchaṇa,【阳】喝酒的欢宴。surādhutta,【阳】酒鬼。surāpāna,【中】喝烈酒，烈酒。surāpāyikā,【阴】女酒鬼。surāpita,【形】喝醉者。surāmada,【阳】喝酒。surāmeraya,【中】甜酒和烈酒。surāsoṇḍa, surāsoṇḍaka,【形】有酒瘾的，【阳】酒鬼(drunkard)。

Surāmerayamajjappamādaṭṭhānā﹐离谷酒、迷罗耶酒、烈酒的放逸处。DA.31./I,944.：surāti piṭṭhasurā pūvasurā odanasurā kiṇṇapakkhittā sambhārasaṃyuttāti pañca surā. Merayanti pupphāsavo phalāsavo madhvāsavo guḷāsavo sambhārasaṃyuttoti pañca āsavā. Taṃ sabbampi madakaraṇavasena majjaṃ. Pamādaṭṭhānanti pamādakāraṇaṃ. (谷酒：包括五种谷酒—谷酒﹑饼酒﹑米酒﹑酵母酒﹑调和酒。迷罗耶酒：花酒﹑果酒﹑蜜酒﹑甘蔗酒，及上述诸酒的调和酒。烈酒：所有酿造的醉品。放逸处：作放逸。)(cf. Vin.Pāci.IV,110))

KhA.31.︰Surāmerayamajjapamādaṭṭhānassa pana (1)surādīnañca aññataraṃ hoti, (2)madanīyapātukamyatācittañca paccupaṭṭhitaṃ hoti, (3)tajjañca vāyāmaṃ āpajjati, (4)pīte ca pavisatīti imāni cattāri aṅgānīti.(喝酒有四条件︰1.谷物酒等其中之一。2.生起想要喝酒的心。3.适当的行动。4.喝入(咽喉)。)

KhA.34.︰Surāmerayamajjapamādaṭṭhānā veramaṇiyā atītānāgatapaccuppannesu sabbakiccakaraṇīyesu khippaṃ paṭijānanatā sadā upaṭṭhitasatitā anummattakatā ñāṇavantatā analasatā ajaḷatā anelamūgatā amattatā appamattatā asammohatā acchambhitā asārambhitā anussaṅkitā saccavāditā apisuṇāpharusāsamphapalāpavāditā rattindivamatanditatā kataññutā kataveditā amaccharitā cāgavantatā sīlavantatā ujutā akkodhanatā hirimanatā ottappitā ujudiṭṭhikatā mahāpaññatā medhāvitā paṇḍitatā atthānatthakusalatāti evamādīni phalāni. Evamettha pāṇātipātādiveramaṇīnaṃ samuṭṭhānavedanāmūlakammaphalatopi viññātabbo vinicchayo.(离放逸原因的谷物酒、花果酒(和)酒精有：速知过去、未来、现在所应做的事，常现起(正)念，不疯狂、具有智、不懒惰、不愚钝、不羊哑、不迷醉、不放逸、不愚痴、无怖畏、无激愤、无嫉妬、语谛实，无离间、粗恶语、杂秽语，日夜无懒惰，知恩、感恩、不悭悋、具施舍、持戒、正直、不忿怒、有惭意、有愧、见正直、大慧、具慧、智贤，善巧利害〔有利与不利〕，如此等果。)

如此乃是杀生等从等起、受、根、业、果对所应知的抉择。

Suriya,【阳】太阳。suriyaggāha,【阳】日蚀(eclipse of the sun)。suriyamaṇḍala,【中】日轮(the orb of the sun A.I,283; Dhs.617.)。suriyatthaṅgama,【阳】日落。suriyaraṃsi, suriyarasmi。【阴】阳光。suriyuggamana,【中】日出。suriyavattika, 拜日者(a sun-worshipper)。

Surusurukārakaṃ,【副】发出苏噜苏噜声地(喝)。

Suruṅgā,【阴】监狱。

Surūpa, surūpi,【形】英俊的。【阴】surūpinī。

Suladdha,【形】好收获的。

Sulabha,【形】容易获得的。

Suva,【阳】鹦鹉(parrot)。

Suvaca(su好+vaca说),【形】好教(ㄐㄧㄠ)，好调教，温顺的，顺从的。【反】难调教(du-bbaco)(《杂阿含1138经》译作：难可教授)。参考 Subbaca。Puggalapaññatti(PTS:p.16；CS:p.127.)︰Katamo ca puggalo suvaco? Tattha katamā sovacassatā? Sahadhammike vuccamāne sovacassāyaṃ sovacassiyaṃ sovacassatā avippaṭikulaggāhitā avipaccanīkasātatā sādariyaṃ sādariyatā sagāravatā sappatissavatā–ayaṃ vuccati sovacassatā. Imāya sovacassatāya samannāgato puggalo “suvaco”.(什么人是好教的人呢？在这里什么是好教性呢？当以(正)法劝说时，受谏、好教、好教性、不采取敌对、不反对、尊敬、尊敬性、恭敬性、赞同性–这被称为好教性。具足这好教性是：好教的人。)。《中部》《思量经》说十六种难调教者：1.恶欲(pāpiccho。《增支部注》AA.6.36./III,364.：恶欲：产生不安份之欲者是无戒者)。2.自赞毁他(attukkaṃsako hoti paravambhī；梵ātmotkarṣa-para-paṃsaka, ātmôtkarṣa-para-paṃsanā)。3.忿怒，被忿怒所支配(na kodhano hoti na kodhābhibhūto)。4.因忿怒而报复(kodhahetu upanāhī)。5.因忿怒而顽固(kodhahetu abhisaṅgī)。6.因忿怒而发忿怒之语(kodhasāmantā vācaṃ nicchāretā)。7.被谏诲(或责备)时敌对谏诲者(codito codakena codakaṃ paṭippharati)。8.被责备时轻视(apasādeti)责备者。9.被谏诲时反诘(paccāropeti(paṭi反+āropeti检举)) 谏诲者。10.以忿怒避开话题(aññenaññaṃ paṭicarati)，顾左右而言他(bahiddhā外kathaṃ论 apanāmeti驱逐)，而现忿恨(kopa)、瞋恚(dosa)、不满(appaccaya)。11.被谏诲时引喻失义(apadāne na sampāyati)。12.覆恶者(makkhī)、恼害者(paḷāsī)。13.嫉者(issukī)、悭者(maccharī)。14.狡诈者(saṭho)、诈瞒者(māyāvī)。15.傲顽(thaddho)、过慢者(atimānī)。16.染于世俗者(sandiṭṭhiparāmāsī)，固执己见者(ādhānaggāhī)，为难舍性者(duppaṭinissaggī)。(M.15./I,95~96.)

Suvaṇṇa,【中】黄金。【形】好颜色，美丽的。suvaṇṇakāra,【阳】金匠。suvaṇṇagabbha,【阳】黄金的保险室。suvaṇṇaguhā,【阴】金洞(山洞)。suvaṇṇatā,【阴】肤色的美。suvaṇṇapaṭṭa,【中】金片。suvaṇṇapīṭhaka,【中】金椅。suvaṇṇamaya,【形】金制的。suvaṇṇabhiṅkāra,【阳】金水罐。suvaṇṇavaṇṇa,【形】金色的。suvaṇṇahaṃsa,【阳】金天鹅。

Suvatthi (su+atthi), 万岁！

Suvammita,【过分】已上好马具，已披上甲胄。

Suvavatthāpita,【形】定义好的，确定好的。

Suvāṇa,【阳】狗。suvāṇadoṇi, 狗的食盆。

Suvijāna,【形】容易明白的。

Suviññāpaya,【形】容易教的，容易指导的。

Suvibhatta(< su-vi-bhaj, suvi-bhajati),【过分】已被完善分别、解说，已分好，已安排好。

Suvilitta,【过分】已涂好香。

Suvimuttacitta,【阳】心得善解脱。

Suvimhita,【过分】已很惊讶。

Suvisada,【形】非常清楚的。

Suvuṭṭhika,【形】有很多雨的。

Suve,【副】明天。

sus(梵śuṣ)﹐【字根III.】弄干(to dry)。

Susaṅkhata,【过分】已准备好。

Susaññata,【形】完全抑制的。

Susaṇṭhāna,【形】有好设计的，面貌俊秀的。

Susamāraddha,【过分】已完全采取。

Susamāhita,【过分】已根深蒂固，已善抑制。

Susamucchinna,【过分】已完全根除。

Susāna, Susana (cp. Vedic śmaśāna),【中】坟墓，墓地(a cemetery)。susānagopaka,【阳】看守墓地的人。

Susikkhita,【过分】已训练好，已完全学习。

Susira,【中】洞，窟窿。【形】有孔的，打了洞的，有洞的。

Susīla,【形】有品德的。

Susu,【阳】年轻，男孩，幼嫩。【形】年轻的。susunāga(=taruṇanāga)﹐幼象。

Susukā,【阴】短吻鳄(alligator)。

Susukāḷa-kesa,【阳】【形】发极黑。

Susukka,【形】很白的。

Susukha,【形】很快乐的。Dhp.(v.197-9)︰Susukhaṃ vata jivāma, 我们活着真快乐。

Susuddha,【形】非常干净的。

Sussati (sus+ya), 枯萎，干燥。【过】sussi。【过分】sukkha。【现分】sussamāna。【独】sussitvā。

Sussaratā,【阴】有悦耳的声音的事实。

Sussūsati (su+sa, su 重迭，次 u 被长化), 听。【过】sussūsi。

Sussūsā,【阴】想听，服从。DA.31：Sussūsāyāti saddahitvā savanena.(已有信心的听教)。

Suhajja,【中】友好，友谊。

Suhada,【阳】善心人，善友。DA.31./I,950.：suhadāti sundarahadayā.(善心人：好心人)。Suhadamitto(mitto suhado)﹐善心的朋友。

Suhita,【形】满足的。

Sūka,【阳】(大麦等的)芒(awn of barley)。

Sūkara,【阳】猪(a hog, pig)。sūkarapotaka,【阳】小猪。sūkaramaṃsa,【中】猪肉。sūkarakhata, 猪掘的(洞)。sūkara maddava，栴檀树耳(檀栴树产于印度，属白檀科，为一种寄生植物)。北传藏经皆谓佛陀因食栴檀树耳致死，然佛音尊者谓有数种说法：(一)不嫩也不老的美味野羊之肉。(二)在柔软的饭中注入牛乳，成为五味之食。(三)又有译为「干的野猪肉」。近代学者 Dr. Hoey 言佛陀受供之当地，至今犹有农夫喜食丛林中长成一种茸之球状根，称为 sūkara-kaṇḍa。汉译作「栴檀树耳」，以「茸」之说较为适当。

Sūkarika,【阳】猪的经销商，猪肉商贩。

sūc﹐【字根VII.】指示(to indicate)。

Sūcaka,【形】指出的，指出者，告知者，间谍(spy，台语：抓耙仔jiau3 pe5 a2，三脚仔sann kha a2)。

Sūcana,【中】指示。

Sūci,【阴】针，发夹，发卡，小门闩。sūcikā,【阴】门闩，目次。sūcikāra,【阳】造针的铁匠。sūcighaṭikā,【阴】门闩的插壳。sūcighara,【中】针盒。sūcimukha,【阳】蚊子。sūciloma,【形】头发像针的。sūcivijjhana,【中】锥子。

Sūju (=su-huju),【形】正直的。

Sūna,【阴】切肉台。sūnaghara,【中】屠场。

Sūta,【阳】驾驶战车的人。

Sūtighara,【中】临盆室。

sūd﹐【字根I.】滴下(to trickle)。cp.(梵stu) 1.赞扬(praise)；2.滴下(drip)。

Sūda, sūdaka,【阳】厨子。

Sūna,【形】肿胀的。

Sūnu,【阳】儿子。

Sūpa(Vedic sūpa),【阳】菜肴，咖哩饭菜(broth, soup, curry)。

Sūpatittha (su+upa近+tittha), 有美丽的浅滩。

Sūpadhārita,【过分】已考虑好。

Sūpika,【阳】厨子。

Sūpeyya,【形】可做咖哩的。sūpeyyapaṇṇa,【中】咖哩菜。

Sūyati (suṇāti 的【被】), 被听到。【现分】sūyamāna。

Sūra1(<Vedic śūra, fr. śū),【形】英勇的、勇敢的(valiant, courageous)。【阳】英雄。sūratā,【阴】sūrabhāva,【阳】勇气(strength, valour)。sūrakathā﹐【阴】英雄论、英雄故事(a tale about heroes)。Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.(将有逾千王子(皆具)勇猛与英雄气慨，善伐敌军)。

Sūra2, sūriya(Vedic sūra),【阳】太阳。

Sūla,【中】柱，矛。sūlāropaṇa,【中】刺穿。

Seka,【阳】洒水。

Sekha, sekkha(cp. Sk. śaikṣa; fr. siks, sikkhati),【阳】有学，学习者，在完美课程的人(belonging to training)。A.3.84./I,231.：“Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati.Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati.”(比丘！‘他学习’；由于它，他被叫做：‘有学’。他学什么？他既学增上戒，亦学增上心，亦学增上慧。比丘！‘他学习’；由于它，他被叫做：‘有学’。) SA.4.23. /I,183.：Sekhoti sīlādīni sikkhamāno sakaraṇīyo.( ‘有学’即戒等、学习、仍然须要学习的人) S.45.13.：“Idha, bhikkhu, sekkhāya sammādiṭṭhiyā samannāgato hoti …pe… sekkhena sammāsamādhinā samannāgato hoti. Ettāvatā kho, bhikkhu, sekkho hotī”ti.(比丘！于此处具足有学之正见…具足有学之正定。比丘！如是者，故为有学。) S.47.26.具寿阿那律说：“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hoti”.(友！因修习四念处之范围，故为‘有学’。)S.48.53.：Idha, bhikkhave, sekho bhikkhu ‘Idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘Ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti–ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti”.(诸比丘！此有学之比丘，对此为苦亦如实知，此为苦集亦如实知，此为苦灭亦如实知，此为顺苦灭道亦如实知。诸比丘！有此理趣，依此理趣故，有学之比丘住有学地，知：我为有学。)杂761经：「(有)学正见成就，学正志、正语、正业、正命、正方便、正念、正定成就，是名为(有)学。」(cf. S.45.13)杂976经(cf. 别杂210经)：「随时学增上戒，学增上意，学增上慧。」《瑜伽师地论》卷第六十六：「云何学法？谓或预流或一来或不还有学补特伽罗，若出世、有为法，若世间善法，是名学法。何以故，依止此法于时时中。精进修学增上戒学、增上心学、增上慧学故。」(T30.668.1) Dhp.v.45.︰sekho dhammapadaṃ sudesitaṃ, kusalo puppham iva pacessati.(有学说法句，有如花匠编制花圈)。亦即「有学」(证得须陀洹道至阿罗汉道)已知法、见法，所以说法自然巧妙。

Sekhara,【中】花冠。

Sekhiya,【形】与训练有关的，应当学的。

Secana,【中】洒水。参考 Seka。

Seṭṭha,【形】最初的，优良的。seṭṭhatara,【形】更优良的。seṭṭhasammata,【形】被认为最好的。

Seṭṭhi, seṭṭhī(fr. seṭṭha, Sk. śreṣṭhin)),【阳】百万富翁，银行家(foreman of a guild, treasurer, banker, “City man”, wealthy merchant)。seṭṭhāna,【中】富翁的地位。seṭṭhijāyā, seṭṭhibhariyā,【阴】百万富翁的妻子。

Seṇi,【阴】公会。

Seṇiya,【阳】公会主人。

Seta,【形】白色的，纯粹的。【阳】白色。setakuṭṭha,【中】白麻疯病。setacchatta,【中】白伞(即皇室的象征)。setapacchāda,【形】有白套的。

Setaṭṭhika,【阴】白骨。

Seti, Sayati (sī(梵śī)+a, Vedic śete & śayate), 睡觉，躺下(to lie down, to sleep; (applied) to be in a condition, to dwell, behave)。【过】sayi。【现分】senta, semāna。saye, Opt.3sg.。Pres. seti S.I,41, 47, 198 (kiṃ sesi why do you lie asleep? Cp. Pv.II,61); J.I,141; Dh.79, 168; Sn.200; VvA.42; sayati Vin.I,57; J.II,53; DA.I,261. Pot. sayeyya Pv.II,3,9 & saye It.120. ppr. sayaṃ It.82, 117; Sn.193; sayāna (med.) D.I,90; II,292; M.I,57; It.117; Sn.1145; & semāna D.II,24; M.I,88; S.I,121; J.I,180; also sayamāna Th.1, 95. — Fut. sessati S.I,83; Sn.970; DhA.I,320. — Aor. sesi J.V,70; settha Sn.970; sayi J.VI,197, asayittha J.I,335. — Inf. sayituṃ PvA.157; ger. sayitvā J.II,77. — pp. sayita (q. v.). — Caus. II. sayāpeti to make lie down, to bed on a couch etc. J.I,245; V,461; Mhvs 31, 35; PvA.104. — pp. sayāpita. — sukhaṃ seti to be at ease or happy S.I,212; J.V,242 (raṭṭhaṃ i. e. is prosperous); opp. dukkhaṃ s. to be miserable A.I,137.

Setu,【阳】桥。

Seda,【阳】汗，排汗(汗腺位于真皮内，全身汗腺有三百多万条(《清净道论》说︰九万九千的毛孔出不净的汗汁)，每个汗腺都经由一条短的汗管连到皮表的小孔，称作「汗孔」。当人体过热时，就会在皮肤上见到汗。一个人一天排汗量约1000c.c.，炎热天甚至高达7000c.c.)。sedaka,【形】出汗的，排出的。sedana,【中】蒸(馒 头等)。sedāvakkhitta,【形】满身大汗的。

Sedeti (sid+e), 使蒸发，蒸发，煮沸。【过】sedesi。【过分】sedita。【独】sedetvā。

Sena, senaka,【阳】鹰(hawk)。

Senā,【阴】军队。senāyaka, senāpati, senī,【阳】将军。senāpacca,【中】将军的办公室。senābyūha,【阳】军队的排列。

Senāsana,【中】住所(=vihāra, 房舍；精舍；寺院)，休息处，坐卧处，坐卧用品(指生活起居的用具，如床、椅子、床褥、坐垫等)。senāsanagāhāpaka,【阳】负责分配住所的人。senāsanacārikā,【阴】从一住所到另一住所地迁移。senāsanapaññāpaka,【阳】住所的管理者。Vibh. 527.︰“Senāsanan”ti mañcopi senāsanaṃ, pīṭhampi senāsanaṃ, bhisipi senāsanaṃ, bibbohanampi senāsanaṃ, vihāropi senāsanaṃ, aḍḍhayogopi senāsanaṃ, pāsādopi senāsanaṃ, aṭṭopi senāsanaṃ, māḷopi senāsanaṃ, leṇampi senāsanaṃ, guhāpi senāsanaṃ, rukkhamūlampi senāsanaṃ, veḷugumbopi senāsanaṃ. Yattha vā pana bhikkhū paṭikkamanti sabbametaṃ senāsanaṃ.(住处：床是住处；椅子是住处；坐垫、枕头、住所、斜顶屋(台语：单堵水)、尖顶屋、平顶屋、天然山洞、多层华宅、圆屋、石洞、竹林、树下及会堂也都是住处。或者，比丘会回去的任何地方就是住处。)

Sephālikā,【阴】有芬香花的植物。

Semānaka,【形】躺下的。

Semha,【中】痰、痰癊(phlegm)。semhika,【形】有痰的人。cf. Silesuma,【阳】痰。《大正藏》第五十四册义净《南海寄归内法传》卷一“朝嚼齿木”条︰“粗胡叶根，极为精也。坚齿口香，消食去癊，用之半月，口气顿除，牙疼齿惫，三旬即愈。要须熟嚼净揩，令涎癊流出，多水净漱,斯其法也。” 《清净道论》(Vism.261.)说，痰长在胃膜中，其颜色为白色；身体的内部约有一钵的痰。痰不只在胃，也在心包膜上，此浓痰对心脏产生压力。

Seyya (梵śreyas),【形】比较好的，优良的。seṭṭha, 最好的(比较级)。【主格】【阳】【中】Seyyo，【主格】【阴】Seyyasi﹐Seyyā，【主格】【中】Seyyaṃ。【离格】Seyyaso。

Seyyaka (<seyyā),【形】卧者。

Seyyati (<śṛ),【形】破坏。

Seyyathā(=taṃ yathā﹐sa-yathā),【副】如(as, just as)。Seyyathā pi…evaṃ evaṃ(eve)恰如。

Seyyathāpī,【无】正如。

Seyyathidaṃ﹐Seyyathī’daṃ﹐(sa+yathā+idaṃ)﹐【无】如下。

Seyyā,【阴】床，被褥，睡眠。

Seyyo,【无】更好。

Sericārī,【形】为所欲为的。

Seritā,【阴】独立，自由。

Serivihārī,【形】自己的选择的生活。

Sela,【阳】岩石，石头。selamaya,【形】石做的。

Seleyya,【中】安息香树胶(gum benjamin﹐有香味的树脂，从安息香属 (Styrax) 的各种乔木〔尤指在苏门答腊、爪哇和泰国〕获得，商品为淡黄色至棕色，硬而易脆裂有芳香气味的珠状或块状物，主要用于治疗皮肤发炎，用作香料刺激性祛痰剂，用作香料的固定剂，用作香)。seleyyaka,【阳】安息香树(落叶乔木 (Styrax benzoin)，齐墩果科。产于苏门答腊、暹罗等处。干高二三丈。叶卵形而尖。夏月开花，带赤色，总状花序。割伤树干，可取树脂，干燥后，成黄黑色之块，名安息香。可用为药及香料，又可供安息油，安息酸 等之制造。惟今普通用之安息香，系取他种香料加胶制成，绝无安息香质料也)。

sev(梵sev)﹐【字根I.】服侍(to serve)，联合(to associate)。

Sevaka,【阳】仆人，随从。【形】服务的，伴随的。

Sevati (sev服侍、联合+a), 1.服侍，和…来往，光顾(to serve, associate with, resort to)。2.练习，狎近，拥抱，利用，面临(to practice, embrace, make use of)。【过】sevi。【过分】sevita。【现分】sevanta, sevamāna。【独】sevitvā。【义】sevitabba。sevato

Sevana,【中】sevanā,【阴】1.与…结交(台语：交陪kau pue5)。2.服务。3.使用，受用。Sevanāti bhajanā payirupāsanā taṃsahāyatā taṃsampavaṅkatā taṃsamaṅgitā. (结交：具有事实的结交、侍候、友谊、亲密)(KhA.CS:p.104)

Sevā,【阴】服务。

Sevāla,【阳】苔藓，稀泥，线带草(一种沉水的水生植物 (Vallisneria spiralis)，叶长似带—亦称芹属 (celery)，大叶属 (eelgrass)，水芹属 (water celery)，野生芹属 (wild celery))。sevālapaṇakapariyonaddhā﹐青苔、水草所覆。

Sevita (sevati 的【过分】), 1.已用。2.已练习。3.已和…来往。

Sevī,【阳】联合者，练习的人。

Sesa,【形】剩余的，留下的。asesa,【反】。

Seseti (sis+e), 留下。【过】sesesi。【过分】sesita。【独】sesetvā。

So (ta 的【主.单】),【阳】他。有时用作强调用。如︰so’haṃ, 那个我(=that I)。so brāhmano, 彼(=那个)婆罗门。

Soka,【阳】伤心事，悲伤。sokaggi,【阳】悲伤的火。sokapareta,【形】被伤心事压倒的。sokavinodana,【中】消除伤心事。sokasalla,【中】悲伤的飞镳。M.10./I,55~6.(=D.22./II,290.)︰“Ekāyano ayaṃ, bhikkhave, maggo 1sattānaṃ visuddhiyā, 2sokaparidevānaṃ samatikkamāya, 3dukkhadomanassānaṃ atthaṅgamāya, 4ñāyassa adhigamāya, 5nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.(诸比丘！为(ㄨㄟˋ)诸有情的清净，为诸悲伤及诸啼哭的超越，为诸苦忧的消灭，为真理的获得，为涅盘的作证，这一条道路，就是四念住。) (Vibhv.PTS:p.181) ñātibyasanādīhi phuṭṭhassa cittasantāpo soko. Tasseva vacīpalāpo paridevo.(亲戚发生不幸等，悲伤，为‘悲’。因此而(喃喃地)说废话，为‘悲’。)VibhA.(CS:p.488)︰antonijjhāyanalakkhaṇo soko; tannissitalālappalakkhaṇo paridevo.(心中炎热的特相，为‘愁’。向下依靠哀哭的特相，为‘悲’。)

Sokī,【形】悲伤的。

Sokhya,【中】健康，快乐。

Sokhumma,【中】优良。

Sogandhika,【中】白睡莲(睡莲属 (Nymphaea) 的一种白花睡莲〔特指香睡莲 N.odorata〕，与睡莲属的黄睡莲相区别)。

Socati (suc(梵śuc)+a；sk. śocati), 哀悼，伤心。【过】soci。【过分】socita。【现分】socanta, socamāna。【义】socitabba。【独】socitvā。【不】socituṃ。

Socanā,【阴】悲伤。

Soceyya,【中】纯净。

Soṇa,【阳】狗。《翻梵语》卷第六(T54.1021.2)︰「输屡那(译曰︰腹也)。」soṇī,【阴】母狗。

Soṇita,【中】血。

Soṇī,【阴】腰部。

Soṇḍa, saṇḍaka(cp. Sk. śauṇḍa),【形】【阳】上酒瘾的，醉汉(addicted to drink, intoxicated, a drunkard)。itthisoṇḍī, 女醉汉(a woman addicted to drink Sn 112；或者对女人上瘾(one who is addicted to women” , cf. SnA 172, cp. J II.431 itthi-surā-maṃsa-soṇḍa)。

Soṇḍā(梵śuṇḍā),【阴】1.象鼻(an elephant’s trunk)。2.有酒瘾的女人。

Soṇḍika(<soṇḍa),【阳】1.卖酒商人。2.酒瘾的人。dīghasoṇḍiya, 耽溺饮酒。

Soṇḍikā, soṇḍī,【阴】1.蔓藤(tendril of a creeper)。2.辣肉(peppered meat (cp. Sanskrit śauṇḍī long pepper))。3.天然的石水池。

Soṇḍī1(soṇḍi﹐soṇḍikā),【阴】天然的石水池(a natural tank in a rock；udakasoṇḍi)。

Soṇḍī2,【阴】乌龟颈部(the neck of a tortoise(soṇḍi-pañcamāni angāni))。蛇颈(the hood of a snake(nāgā soṇḍi-katā))。

Soṇṇa,【中】黄金。soṇṇamaya,【形】金制的。

Sota1(Vedic śrotas & śrotra; fr. su(梵śru)听, see suṇāti),【中】耳朵。sotadvāra,【中】耳门。sotabila,【中】耳孔。sotavantu,【形】有耳朵的人。sotaviññāṇa,【中】耳识。sotaviññeyya,【形】耳朵可辨识的。sotāyatana,【中】耳处(耳净色，能听声音的色法)。sotadhātu,【中】耳界。sotānugata﹐倾听。A.4.191.：sotānugatānanti(耳的跟随) pasādasotaṃ(耳净色=耳门) odahitvā(专心后) ñāṇasotena(智慧之流) vavatthapitānaṃ.(定义)(倾听：洗耳恭听，生智慧之流之意)。

Sota2(Vedic srotas, nt., fr. sru see savati),【中】【阳】1.水流，奔流，洪水，流(《杂阿含1177经》︰「流，谓生死。」)(stream, flood, torrent)。SA.2.8./I,107︰Sotanti taṇhāsotaṃ.(流︰渴爱之流。)。Mṭ.1./CS:p.1.93.︰Sotanti kilesasotaṃ.(流︰染污之流。)。2. passage, aperture (of body, as eyes, ears, etc.), in kaṇṇasota orifice of the ear, and nāsasota nostril. sotāpatti﹐(entering upon the stream, i. e. the noble eightfold path)。

Sotabba,【义】适合被听。

Sotāpatti (sota流+āpatti行向),【阴】须陀洹道(初道，正在进入圣道者)。sotāpattiphala, 【中】须陀洹果。S.55.5./V.347：“Sappurisasaṃsevo hi, bhante, sotāpattiyaṅgaṃ, saddhammassavanaṃ sotāpattiyaṅgaṃ, yonisomanasikāro sotāpattiyaṅgaṃ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti.(亲近善士为预流支(companionship with good persons)，听闻正法为预流支(hearing the Good Law)，从根源作意为预流支(wise reflection)，法次法向为为预流支(living in conformity with the Law)。) sotāpatti-y-aṅgaṃ为「预流支」，不是「预流向」(或「预流道」sotāpatti-magga)。Dhp.v.178.︰“Pathabyā ekarajjena, saggassa gamanena vā; Sabbalokādhipaccena, sotāpattiphalaṃ varan”ti.(一统大地者，得生天上者，一切世界主，不及预流胜。)

Sotāpanna (sota流+āpanna行向(【过分】；梵srotāpanna),【过分】须陀洹果(初果，已进入圣道者)、预流果。此处的「流」(sota),是指「法流」(dhammasota)，参见A6.10/III,285：「已一起行向法流」。

Sotindriya,【中】耳根。

Sotu (<suṇāti听),【阳】听者，听众。sotukāma,【形】乐意听的。

Sotthi (=suvatthi, svasti=su asti),【阴】平安，安全，祝福。sotthikamma,【中】祝福。sotthibhāva,【阳】安全。sotthisālā,【阴】医院，疗养院。

Sotti﹐洗具。

Sottiya﹐【形】通圣典的。

Sodaka,【形】湿的，滴着的。

Sodariya,【形】同一个母亲生的。

Sodhaka,【形】净化者，纠正者，洁净者。

Sodhana,【中】清洁，修正。

Sodhāpeti (sodheti‘干净’的【使】), 使清理，使改正。【过】sodhāpesi。【过分】sodhāpita。【独】sodhāpetvā。

Sodhita, (Sodheti的【过分】) 使干净，使洁净，改正，清除债务。

Sodheti (sudh+e), 澄清，使洁净，改正，清除债务。【过】sodhesi。【现分】sodhenta, sodhayamāna。【义】sodhetabba。【独】sodhetvā, sodhayitvā。khettaṃ sodheti, 田园收割。0

Sopāka (śva+pāka,),【阳】(印度的世袭)贱民，杀狗者。参考Sapāka。

Sopāna,【阳】【中】楼梯，梯。sopanti,【阴】阶梯的一段。sopānapāda,【阳】梯脚。sopānaphalaka,【中】梯级。sopānasīsa,【中】梯头(楼梯的顶端)。

Soppa (=supina【阳】【中】),【中】睡觉，梦。

Soppati (sup+a), 睡觉。

Sobbha,【中】深坑，水池。

Sobhagga,【中】光彩壮丽，美丽。sobhaggappatta,【形】有美丽的，有光彩壮丽的。

Sobhaṇa, sobhana,【形】光亮的，美丽的，庄严的，优雅的。sobhanacetasika﹐美心所(阿毘达摩用语)。

Sobhati (subh+a), 照耀，辉煌，使光彩，神采奕奕，看起来很美丽。【过】sobhi。【过分】sobhita。【现分】sobhanta, sobhamāna, sobhayanto(Sn.PTS.v.421.)。【独】sobhitvā。

Sobhā,【阴】光彩壮丽，美丽。

Sobhita, (sobheti‘照耀’的【过分】) 使辉煌，装饰。

Sobheti (sobhati‘照耀’的【使】), 使辉煌，装饰。【过】sobhesi。【现分】sobhenta。【独】sobhetvā。【祈】sobheyya。

Soma,【阳】月亮。

Somanassa(su愉悦+manas意),【中】欢喜，高兴，快乐。【反】domanassa﹐【中】忧。

Somma,【形】温和的，愉快的，令人喜爱的。

Soracca(nt.fr. sorata),【中】温顺，柔和(gentleness, restraint, meekness)。

Sūrata (=surata) 温顺，柔和(soft, mild J.VI,286; Mhbv 75; kindly disposed S.IV,305.)。Cp. surata & sorata。soracciya,【中】温顺。

Sorata, Sūrata, (=su+rata, (B)Sk. is sūrata),【形】温顺，柔和(gentle, kind, humble, self-restrained)。

Soḷasa(num. card.Sk. ṣoḍaśa),【形】十六(sixteen)。soḷasamaṃ, 第十六。soḷasavatthukā, 十六事((之疑)。证果已越度怀疑(tiṇṇavicikicchā))S.12.20./II,26-7.︰“Yato kho, bhikkhave, ariyasāvakassa– ‘Ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati–‘1Ahosiṃ nu kho ahaṃ(=nu khvāhaṃ (syā. kaṃ. pī. ka.)) atītamaddhānaṃ, 2nanu kho ahosiṃ atītamaddhānaṃ, 3kiṃ nu kho ahosiṃ atītamaddhānaṃ, 4kathaṃ nu kho ahosiṃ atītamaddhānaṃ, 5kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti; aparantaṃ vā upadhāvissati(=apadhāvissati (ka.)) — ‘6Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, 7nanu kho bhavissāmi anāgatamaddhānaṃ, 8kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, 9kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, 10kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti; etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati–‘11Ahaṃ nu khosmi, 12no nu khosmi, 13kiṃ nu khosmi, 14kathaṃ nu khosmi, 15ayaṃ nu kho satto kuto āgato, 16so kuhiṃ gamissatī’ti–netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Tathāhi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṃ sammappaññāya sudiṭṭhā”ti. (诸比丘！圣弟子对此缘起及缘生法，以正慧已如实彻底地见到，他确实想过去世：「1过去世我存在吗？2过去世我不存在吗？3过去世我是什么？4过去世我如何？5过去世我曾经是什么成为什么？」想未来：「6未来世我将存在吗？7未来世我将不存在吗？8未来世我存在吗？9未来世我将如何存在？10未来世我将从什么成为什么？」于今现世内心将有疑问：「11我存在吗？12我不存在吗？13什么是我？14怎样是我？15这众生(=我)来自哪里？16他将去哪里？」此(怀疑)事不可能。为何？诸比丘！因为圣弟子对缘起及缘生法，以正慧如实彻底地见到。))

Sovaggika,【形】导致天堂的。

Sovacassa (suvacas-ya),【阴】柔和，服从。sovacassakaraṇa﹐服从性，服从事。【反】dovacassakaraṇa﹐不服从性。sovacassakaraṇehi dhammehi samannāgato,具足容易教诲之法。

Sovacassatā,【阴】(言谈的)柔和，服从，文雅(suavity, gentleness) 。

Sovaṇṇa(<fr. suvaṇṇa),【中】黄金(golden)。sovaṇṇaya, sovaṇṇamaya,【形】金的。

Sovatthika(either fr. sotthi with diæresis, or fr. su+atthi+ka=Sk. svastika),【中】1.卐ㄨㄢˋ(有时作左旋的卍；鸠摩罗什、玄奘诸师译为‘德’，菩提流支译为‘万’)。2.眼镜蛇膨胀的颈部的 S 标志。佛陀手足(指端?)有srīvatsa(卐，可能指尚未开展的)、svastika(卐)、nandyāvatra (曲线的卐)、vardhamāna(原意:增长；卐的四支增长)。(卐有时作左旋卍)。佛陀‘身毛向上相’含有毛向右旋，因此推论‘卐’字乃右旋。(详见︰Mahāvyutpatti(BB.XIII,p.6翻译名义大集)、Lalitavistara(Lal.106,普曜经)、Dharmasamuccaya(84,阿毗达磨集论)、Dharmapradipikā(13、14, 法灯)(佛陀三十二相第十相‘身毛向上相’ (uddhagga-lomatā-lakkhaṇa)含有毛向右旋(dakkhiṇāvaṭṭakajātāni)，因此推论‘卐’字乃右旋。)。印度主神之一毗湿笯的胸毛，有称为vatsa(卐)。《大般若波罗蜜多经》卷第三百八十一 (T6.968.8~9)︰「手足及胸臆前，俱有吉祥喜旋德相(指胸毛正中央含有螺旋形的卐)，文同绮画色类朱丹。」《慧琳音义》和《华严经》有十七处说到卐为右旋。

Sovīraka, suvīraka,【阳】酸的稀粥(sour gruel)，醋。

Sosa (<śuṣ),【阳】1.干燥。2.肺病(肺结核けっかく)。

Sosana,【中】弄干。

Sosānika(<susāna) ,【形】冢间住者(connected with a cemetery, bier-like十三头陀支之一)。

Soseti (sus+e)(caus. of sussati) , 弄干，使凋谢(to cause to dry or wither)。【过】sosesi。【过分】sosita。【现分】sosenta。【独】sosetvā。

Sossati, (suṇāti 的【未】)将听到。

Sohada(Sk. sauhṛda, <su+hṛd),朋友(a friend Mhvs 38, 98). See also suhada.

Sohajja,【中】友谊。

Stotra,【梵】颂词。

Sneha(=sniha),【阳】爱，油。

Svākāra(su+ākāra),【形】有好性情的(being of good disposition)。

Svākkhāta(su+akkhāta; BSk. svākhyāta), 善宣说的。‘Svākkhāto Bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.(法是世尊善说、自见(sa+n+diṭṭhika)、实时、来见、引导、智者各自证知的。)

Svāgata(su+āgata),【形】1.欢迎( welcome﹐音译：莎揭哆)。2.记住的(learnt by heart)。svāgataṃ,【副】欢迎你！

Svātana(cp. Sk. śvastana),【形】与翌日有关的。svātanaya,【与】给翌日。

Svātivatta [su+ativatta] easily overcome Sn 785; Nd1 76.

Svāssu =so assu J I.196.

Svāhaṃ =so ahaṃ.

Sve(cp. Sk. śvas),【副】明天。suve suve﹐日复一日(day after day)。

H

H, 巴利文字母表的罗马化拼音第三十一个辅音字母。发音好像汉语中的 ㄏ。梵文还有‘ḥ’(visarga)。

Ha(freq. in Rigveda, as gha or ha, Sk. hi), (表示惊讶、疑问、喜悦或用以唤起注意等)嗨，喂(hey, oh, hallo, I say)。iti ha, 如此(thus; a common beginning to traditional instruction. Sn.1053)。itihītihaṃ, 如此如此((saying), “thus and thus” Sn 1084；SnA.416.(ha-kāra)；PvA 4 (ha re), 58 (gloss for su))。

Haṃ(indecl.)(cp. Sk. haṃ), 感叹词(an exclamation “I say, hey, hallo, look here!” Sometimes as han ti)。iti haṃ(=iti)。haṃ dhī(DhA I.179, 216 (here as haṃ di))。handa, 喂！

Haṃsa1(fr. haṃsati), (毛发等)直立，倒竖(bristling)。

Haṃsa2(cp. Sk. haṃsa),1.鹅(a water-bird, swan)。suvaṇṇa-rāja-haṃsa,金鹅王(“golden royal swan”) to be king of the birds: J I.207; II.353; Vism.650.) haritahaṃsa-tambahaṃsa-khīrahaṃsa-kāḷahaṃsa-pākahaṃsa-

suvaṇṇahaṃsesu, At SnA.277.)。pākahaṃsa,(a species of water bird J V.356; VI.539; SnA 277)。f. haṃsī Dāvs V.24 (rāja°)。2.一种建筑物(a kind of building J.I.92.)。haṃsapotaka,幼鹅(a young swan)。haṃsarāja, 鹅王(the king of swans)。

Haṃsati, (毛发等)直竖(to bristle, stand on end (said of the hair)。caus. haṃseti使直竖。pp. haṭṭha.

Haṃsana(fr. hṛṣ),【形】【中】(毛发等)直竖(bristling, see lomahaṃsa)。

Haṃsi,(indecl.)=hañci if, in case that.

Hacca(fr. han),【形】杀(killing)。bhūnahacca,堕胎(killing an embryo)。

Hañci (indecl.)(haṃ+ci),假如(if)。

Haññati(han+ya), 被杀，被破坏。【过】haññi。【现分】haññamāna。S.42.3./IV,309.︰‘Ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā ahesuṃ iti vā’ti.(这些有情，当杀！当捕！当斩！当灭！勿使存在。)

Haññana,【中】虐待，苦恼，杀害。

Haṭa1(harati 的【过分】), 已带，获得(taken, carried off)。haṭahaṭakeso, 使(头发)蓬松(with dishevelled hair, S.4.19./I,115)。

Haṭa2(cp. Sk. haṭha & haṭa), 水芙蓉、水浮莲(可净化污水)(Pistia stratiotes. D I.166; M I.78, 156; Pug 55 (text sāta-); A I.241, 295 (v. l. sāta; cp. hāṭaka))。

Haṭṭha (haṃsati 的【过分】), 1.已毛发竖立(bristling, standing on end)。2.已欢喜，已快乐(joyful, happy)。haṭṭhatuṭṭha,【形】充满欢笑的。haṭṭhaloma,【形】毛发竖立的。lomahaṭṭhajāta, 毛发竖立(with bristling hairs, excited)。

Haṭha(Dhtp.101=balakkāra),【阳】暴力(violence)。

Hata(hanati 的【过分】), 已杀，已伤害，已破坏。hatabhāva,【阳】被破坏的情况。hatantarāya,【形】已经除掉障碍的人。hatavakāsa,【形】已断除善恶的所有机会的人(Dh.97; DhA.II.188)。reṇuhata,以尘土攻击，以尘土覆盖(struck with dust, covered with dust)。hatatta, 【中】被破坏的状态。hatâvasesaka, 活下来，幸存(surviving D.I.135); pakkhahata, 跛子，残废的人(a cripple)。hatavikkhittaka, 屠杀(slain & cut up, killed & dismembered Vism.179, 194)。nāgahata, 屠龙。hatantarāya,移除障碍(one who removes an obstacle)。

Hati (fr. han),【阴】破坏(destruction Dāvs IV.17.)。

Hattha(fr. hṛ, cp. Vedic hasta),【阳】手，柄，腕尺(等于手肘至指尖的距离或两个张手，1肘=46~56 cm)。hatthaka,【阳】像手的东西。【形】有手的。hatthakacchapaka,造作空手状(making a hollow hand J.III.505.)。hatthakamma,【中】手工(manual work, craft, workmanship, labour. J I.220; DhA I.98, 395; IV.64.)。hatthaga,掌权(being in the power of)。hatthagata,【形】取得的(到手的)。hatthagahaṇa,【中】hatthagāha,【阳】抓在手中，抓着。hatthacchinna,【形】断手的。hatthaccheda,【阳】hatthachedana(=hatthacchedana),【中】切断手。hatthaṅguli,手指(finger PvA.124 (pādaṅguli,脚趾toe))。hatthaṭṭhika,手骨(hand-bone KhA.49.)。hatthantara, 腕尺(a cubit, 古时一种量度,自肘至中指端,长约18-22英寸Vism 124.)。hatthatala,【中】手掌。hatthatthagata(hatth-attha-gata),在掌控中(in somebody’s power J I.244; III.204; VI.582. )。hatthapajjotikā,烧烤手(hand-illumination, scorching of the hand (by holding it in a torch), a kind of punishment M I.87; A I.47; II.122; Miln 197; Nd1 154. )。hatthapatāpaka,烧煤盘(a coal-pan, heating of the hand Vv 3332; VvA 147; see mandāmukhī煤斗)。hatthabandha,手镯(a bracelet D I.7; DA I.89. )。hatthapasāraṇa,【中】伸出手。hatthapāda,手足。hatthapāsa,【阳】手的长度(the side of the hand, vicinity Vin IV.221, 230。古译为「伸手所及处」。等于两个半肘尺(hattha)的长度，一个肘尺长等于手肘至指尖的距离或两个指距。当僧团在举行任何羯磨法时，比丘们彼此之间的距离必须在一手臂距离之内，如果超过该距离的话，僧团所举行的羯磨法则无效。)。hatthasāra,动产(hand-wealth, movable property DhA I.240; J I.114; DA I.216.)。hatthavaṭṭaka,【阳】手推车(hand-cart Vin.II.276.)。hatthavikāra,【阳】手移动、手的运动。hatthasāra,【阳】最有价值的事物。hatthapalekhana,【形】(食后)舔手的(licking the hands (to clean them after eating, cp. the 52nd Sekhiya Vin IV.198))。hatthahattha,在手头上(in hand)。hatthābharaṇa,【中】手镯、臂钏(bracelet Vin II.106.)。hatthālaṅkāra, 手镯、臂钏(a (wrist) bracelet, wristlet VvA.167.)。sahassahattha,千手(thousand-armedm. Mhvs. 30, 75); pañcahattha, 五只手(having five hands J.V.425; J.V.431)。katahattha, 使用的手，弓箭手(a practised hand, practised (of an archer))。hatthappatta,放在手中(what one can put one’s hand on, i. e. “before his very eyes” Vin I.15. )。 hatthābhijappana,【中】以咒语把人举起(incantations to make a man throw up his hands D.I,11; DA.I,97.)。daṇḍahattha,棍在手(stick in hand J I.59)。rittahattha,空手(empty-handed Sdhp 309)。vīṇāhattha, 琵琶在手(lute in hand Mhvs.30, 75. )。sahattha,用自己的手(with one’s own hand)。hatthaṃ gacchati & āgacchati,权力在望、权力在握(to come into the power of (āyanti hatthatthaṃ) )。hatthe karoti,以手携带、拥有(to bring under one’s hand, to take possession of, to subdue J VI.490.)。hatthaṃ gacchati, 握权(to come under somebody’s hand, to come under the sway of J I.179)。

Hattha(skt. aṣāḍhā),【阳】轸宿(二十七星宿之一)。

Hatthaka(hattha+ka),一手之量(a handful, a quantity (lit. a little hand))。

Hatthatthara,【阳】(披在象身上的)象毡垫。

Hatthācariya,【阳】驯象者。

Hatthāroha,【阳】骑象者。

Hatthin(hatthī)(=hatthi‘象’的短化词形)。hatthikantavīṇā,【阴】诱骗象的琵琶。hatthikalabha,【阳】小象。hatthikumbha,【阳】象的球状额骨。hatthikula,【中】象种。hatthikkhandha,【阳】象背。hatthigopaka,【阳】看象人。hatthidanta,【阳】【中】象牙。hatthidamaka,【阳】驯象师。hatthidamma,【阳】在训练中的象。hatthipada,【中】象脚，象足迹。hatthipākāra,【阳】浮雕象画像的墙壁。hatthippabhinna,【形】怒象。hatthibandha, hatthimeṇḍa,【阳】看象人。hatthimatta,【形】像象一样的大。hatthimāraka,【阳】猎象人。hatthiyāna,【中】乘象，骑象。hatthiyuddha,【中】象兵战。hatthirūpaka,【中】象的体形。hatthilaṇḍa,【阳】象粪。hatthiliṅgasakuṇa,【阳】鹮(构成鹮科 (Threskiornithidae) 或朱鹭科的几种与鹭有亲缘关系的涉禽，产于东西两半球的温暖地带，以水生动物及两栖动物为食，特征是有一个细长的向下弯的与麻鹬的喙相似的喙)。hatthisālā,【阴】象棚。hatthisippa,【中】训练象的知识。hatthisoṇḍā,【阴】象鼻。ekacārika-hatthi., 独行之象、王家之象(an elephant who wanders alone, a royal elephant J III.175.)

Hatthinī(=hatthinikā),【阴】母象。

Hatthī,【阳】象。

had﹐【字根I.】排出排泄物(to emit excrement)。

Hadaya(梵 hrdaya<hṛd),【中】心(甲骨文︰心；金文︰心。金文更像心脏之形，可见古人以心脏为思虑之所)。音译纥利陀耶、汗栗驮。意译作肉团心、真实心、坚实心，乃意根之所托。英文的心脏是以希腊语的kardia(καρδια)来的，心脏(拉丁语cor)是一种器官，其主要作用相当于一个动力泵，推动血液在人体中不停地循环流动，有规律的收缩。「心」指心脏或肉团心，此非心识(citta)，非具有思考作用之心(缘虑心)，但是它是心识所赖以生起之处，即意根是心法(名法)的所依，即心所依靠的色法(心所依处色hadaya rūpa or hadaya vatthu )，它在心脏内，据禅修者所说：它存在于心藏的下部，它取色法及名法当它的对象。它本身即迅速生灭，当它取色法及名法当它的对象时，由心藏内的下部上升到心藏的上部。hadayaṅgama,【形】愉快的，迷人的，惬意的。hadayamaṃsa,【中】心脏肉。hadayadasakakalāpa,【中】心色十法聚(地、水、火、风、颜色、香、味、食素、命根色、心色)。hadayavatthu,(=hadayarūpa) 【中】心所依处色，心色，心基，心所依(支持意界及意识界，存在于有分意界的下端，在心脏上端孔内(hadayakosabbhantara心脏内室)的一小撮滞留血中(非循环血中)。依医学观点，脑的功能包括记忆、思维等，但依深度禅定所见，记忆、思维的作用在心。)。hadayasantāpa,【阳】伤心事。hadayassita, hadayanissita,【形】与心连接的。

han(梵han)﹐【字根I.】杀(to kill)，打(to beat)。【字根III.】被杀(to be killed)。

Han (indecl.) see haṃ.

Hanakāra(ahaṃ-ākāra)﹐【阳】【形】有我相的、有我慢的。

Hanati1, hanti (han杀+a), 1.袭击(to strike, to thresh S IV.201; J IV.102.)。2.杀(to kill D.I,123; A.IV,97 (asinā hanti attānaṃ); Sn 125; Dh 405; maggaṃhanati to slay travellers on the road J I.274; III.220.)。3.伤害(to destroy, to remove Sn.118; Dh.72.)。【过】hani。【过分】hata。【现分】hananta, hanamāna。【独】hantvā, hanitvā。【不】hantuṃ, hanituṃ。【义】hantabba, hanitabba。pres. 1st sg. hanāmi J II.273; 2nd sg. hanāsi J III.199; V.460; 3rd sg. hanti Sn 118; A IV.97; DhA II.73 (=vināseti); Dh 72; hanāti J V.461; hanati J I.432; 1st pl. hanāma J I.200; 3rd pl. hananti Sn 669. Imper. hana J III.185; hanassu J V.311; hanantu J IV.42; Dh 355; J I.368. Pot. hane Sn 394, 400; haneyya D I.123; Sn 705. ppr. a-hanaṃ not killing D I.116; hananto J I.274. fut. hanissati J IV.102; hañchati J IV.102; hañchema J II.418. aor. hani Mhvs 25, 64; 3rd pl. haniṃsu Sn 295; J I.256; ger. hantvā Sn 121; Dh 294 sq.; hanitvāna J III.185. — Pass. haññati D II.352; S IV.175; Sn 312; J I.371; IV.102; DhA II.28. ppr. haññamāna S IV.201. grd. hantabba D II.173. aor. pass. haññiṃsu D I.141. fut. haññissati DA I.134. Caus. hanāpeti to cause to slay, destroy J I.262; DA I.159; ghātāpeti Vin I.277; ghāteti to cause to slay Dh 405; Sn 629; a-ghātayaṃ, not causing to kill S I.116; Pot. ghātaye Sn 705; ghātayeyya Sn 394; aor. aghātayi Sn 308; ghātayi Sn 309; pass. ghātīyati Miln 186. See also ghāteti. cp. upahanati, vihanati; °gha, ghāta etc., paligha.

Hanati2 (*han for had, probably from pp. hanna. The Dhtm (535) gives had in meaning of “uccāra ussagga”),空掉钵(to empty the bowels Pv IV.88 (=vaccaṃ osajjate PvA 268).pp. hanna. cp. ūhanati2 & ohanati.

Hanana(fr. hanati),【中】打击、杀害(striking, injuring)。

Hanu, hanuka(Vedic hanu),【阴】颚(the jaw)。D.I,11; J I.28 (mahāhanu), 498; Sn.A.30 (hanusañcalana); VbhA.145 (hanusañcopana). hanu-saṃhanana jaw-binding, incantations to bring on dumbness D I.11; DA I.97.

Hantu,【阳】杀的人，袭击的人。

Hantvā, [hanati杀] 的【独】。

Handa (表示指示、容许或听任的虚词), 那么，喂，好了，让。

Hambho, 用来称呼同辈的虚词。

Hammiya,【中】大房子，楼房。

hams﹐【字根I.】高兴(to be delighted)。

Haya,【阳】马。hayapotaka,【阳】小马。hayavāhī,【形】被马拉的(车等)。

Hayānīka,【中】骑兵，马兵。

har﹐【字根I.】取走(to take away)。The Dhtm expls har laconically by “haraṇa”. cp.(梵har)使高兴(be gratified)；(梵hṛ) 1.拿(take)；2.发怒(be angry)。

har (harā) ﹐【字根III.】使作呕(to be disgusted with)。

Hara,【阳】湿婆(印度三大神中司破坏之神)，大自在天。

Haraṇa(<hṛ),【中】运载。haraṇaka,【形】运送的，可移动的。kucchiharaṇa,【中】填饱肚子(filling of the belly J I.277.)。VbhA.p.354.︰实践‘回原处再走’的「往返的任务」者(haraṇapaccāharaṇasaṅkhātaṃ gatapaccāgatavattaṃ pūrento)(如︰黑藤堂的大龙长老(Kāḷavallimaṇḍapavāsī Mahānāgatthero)决定只有在心专注于业处之下才提脚，而如果在心脱离了业处之下提脚时，他即会转身走回原处。)

Harati(har取走+a), 1.携带(to carry；【反】paccāharati)。2.带、提供(to bring, to offer)。3.拿、采集( to take, gather (fruits))。4.卖得、买(to fetch, buy)。5.取走、摒弃(to carry away, to remove, to do away with, to abolish J I.345)。6.掠夺、偷(to take away by force, to plunder, steal)。7.移去、杀(to take off, to destroy,J I.222 (jīvitaṃ), 310 (visaṃ); to kill J I.281.)。【过】hari。【过分】haṭa。【现分】haranta, haramāna。【独】haritvā, hātūna。【不】harituṃ, hātave, hātuṃ, hattuṃ。aor. ahāsi; ger. haritvā; fut. hāhiti(=harissati); pass. harīyati, hīrati; pret. ahīratha; grd. haritabba. caus. hāreti, hāretabba; caus.II. harāpeti to cause to be brought, to offer.

Harāyati(hiri‘惭愧’的【派】), 1.感到惭愧(to be ashamed)。【现分】harāyanto, & harāyamāna(often combd with aṭṭiyati)。2.感到沮丧，感到焦急，烦恼(=Vedic hṛ to be angry. pres. hṛṇīte) to be depressed or vexed, to be cross, to worry (cp. hiriyati)。【现分】hariyyamāna(mā hari “don’t worry”)。【过】harāyi。【独】harāyitvā。

Harāpeti(harati 的【使】), 使携带，使取走。【过】harāpesi。【过分】harāpita。【独】harāpetvā。

Hari1(Sk. harita, hariṇa pale (yellow or green), hiri (yellow)) ,【形】绿色的，黄褐色的(green, tawny)。harissavaṇṇa, 金色的(gold-coloured)。haricandana, 黄褐色的(yellow sandal)。haritāla,雌黄(yellow orpiment)。harittaca, 金色的(gold-coloured)。haripada, 金色的脚(gold foot, yellow leg, a deer.)

Hari2,【阳】毘瑟挐(印度教主神之一，守护之神)。

Hariṇa,【阳】鹿。

Harita,【形】1.绿色的，黄褐色的。2.新鲜的。【中】蔬菜，青菜，草。haritamaṇḍūka,【阳】青蛙。

Haritta,【中】绿色，清新。haritapaṇṇa, 蔬菜。

Haritā,【阴】黄金(gold Th 1, 164=J II.334. haritamaya made of gold)。haritāmātar,青蛙之子(son of a green frog, J II.238)。haritupattā, 覆盖绿色(covered with green)。

Haritabba, (harati 的【义】) 应该携带，应该迁移。

Haritāla,【中】雌黄。

Haritu,【阳】拿走的人。

Harittaca,【形】黄金色的。

Harissavaṇṇa,【形】有金色的。

Harītaka,【中】harītakī,【阴】诃子、阿黎勒果、诃黎勒果(见 Abhayā)。

Hare, 用来称呼小辈的虚词。

Hala,【中】犁。

Halaṃ,【无】够了！〔表示异议的感叹词〕为什么?

Halāhala(梵halāhala),【中】诃罗诃罗(the most vicious and venomous poison(神话中)致命的毒药)。《大宝积经》卷一百十三：「如有一毒，名婆蹉那婆(vatsanābha隋言牛犊子斋)，复有毒药名诃罗诃罗(halahala隋言速杀)，将如芥子食，即速疾命终。」。halāhalavisa﹐毒药。

Haliddā & Haliddī (cp. Sk. haridrā)【阴】姜黄(turmeric﹐别名︰姜黄、黄姜、毛姜黄、宝鼎香、黄丝郁金，一种产于印度的被广泛种植的热带植物 (Curcuma domestica)，花黄色，有一个芳香多肉的根茎。Vin I.201; J .V.89)。haliddārāga﹐像姜黄的颜色(like the colour of turmeric, i.e. not fast, quickly changing & fading)。

Haliddī(cp. Sk. haridrā),【阴】姜黄(turmeric)(见 Haliddā)。

Have(cp. Vedc hava; hū or hvā to call),【无】叫做，挑战(calling, challenge)。

Havya(Vedic havya; fr. hū to sacrifice),【中】供奉(an oblation, offering)。

has(梵has)﹐【字根I.】笑(to laugh)。

Hasati & Hassati (has笑+a)(owing to similarity of meaning the two roots has to laugh (Sk. hasati, pp. hasita) & hṛṣ to be excited (Sk. hṛṣyati, pp. hṛṣita & hṛṣṭa) have become mixed in Pāli (see also hāsa)), 微笑，笑，莞尔。【过】hasi。【过分】hasita。【现分】hasanta, hasamāna。【义】hasitabba。【独】hasitvā。hasāpekkha, 开玩笑。

Hasana, hasita,【中】笑，莞尔。

Hasituppāda,【阳】发微笑，生笑。hasituppāda-citta﹐生笑心(阿毘达摩用语，欲地(kāmāvacara)阿罗汉微笑时生起的心之一)。

Hassa,【中】笑，笑话，笑柄，嘲笑。

Haṃsa,【阳】天鹅。haṃsapotaka,【阳】小天鹅。

Haṃsati (haṃs高兴+a), 1.(毛发等)竖起。2.高兴。haṃsi,【过】。

Haṃsana,【中】(毛发等)竖立的。

Haṃsī, (haṃsa 的【阴】)。

Haṃseti, [haṃsati高兴] 的【使】。

hā﹐【字根I.】放弃(to give up)。cp.(梵hā) 1.离开(leave)；2.向前(go forth)。

hā﹐【字根III.】减少(to decrease)。

Hā,【无】唉！

Hāṭaka,【中】黄金。

Hātabba (hāyati 的【义】), 可以避免，可以放弃。

Hātave hātuṃ﹐[携带harati] 的【不】。

Hātuṃ (hāyati 的【不】), 要除去，要放弃。

Hānabhāgiya,【形】有益于作罢的。

Hāni,【阴】减少，损失，下降。

Hāpaka,【形】使减少的，使损失的，减少。

Hāpana,【中】减少，缩小。

Hāpeti (hā+āpe), 省略，疏忽，减少，延迟。【过】hāpesi。【过分】hāpita。【现分】hāpenta。【独】hāpetvā。

Hāyati (hā+ya), 减少，缩小，变瘦，变得衰弱。【过】hāyi。【过分】hīna。【现分】hāyanta, hāyamāna。【独】hāyitvā。

Hāyana,【中】减少，衰退，变少，年。

Hāyī,【形】放弃的人，遗留的人。

Hāra,【阳】(一)串(珍珠等)，项链。hāraka,【形】运送的，迁移的。hārikā,【阴】。satthahārakaṃ(sattha n.+hāraka m.),携带武器。

Hāriya,【形】轻便的，便于携带的。

Hāsa,【阳】笑，欢笑。hāsakara,【形】令人快乐的。

Hāseti (has笑+e), 搞笑，使发笑。【过】hāsesi。【过分】hāsita。【现分】hāsenta, hāsayamāna。【独】hāsetvā。

hi﹐【字根IV.】发送(to send)。cp.(梵hi)催促(impel)。

Hi,【无】因为，的确。

Hiṃsati (hiṃs+a), 伤害，欺负。【过】hiṃsi。【过分】hiṃsita。【现分】hiṃsanta, hiṃsamāna。【独】hiṃsitvā。

Hiṃsana,【中】hiṃsanā, hiṃsā,【阴】欺负，伤害。

Hiṃsāpeti (hiṃsati‘伤害’的【使】), 使伤害。【过】hiṃsāpesi。【过分】hiṃsāpita。【独】hiṃsāpetvā。

Hikkā,【阴】打嗝。

Hiṅgu(梵语同),【中】阿魏、兴渠(asafoetida﹐多种波斯和印度阿魏属 (Ferula) 植物〔尤指Ferula assafoetida, Ferula foetida 或 Ferula narthex〕的恶臭的胶脂，呈珠状或黑色块状，有强烈的臭味，作为解痉药)为五辛之一。又作兴瞿、兴旧、兴宜、形虞、形具。产于新疆和阗、西藏、印度、伊朗、阿富汗等地，为高达二公尺之草本植物。根粗如细蔓菁之根，色白，其臭如蒜，可供食用。若切断茎枝，在断口处会渗出液体，凝固后供作药用，称为阿魏药，可驱除小虫或除臭。

Hiṅgulaka,【中】hiṅguli,【阴】朱砂，朱红色。

Hita,【中】利益，祝福，好处，福利。【形】有用的，有益的。【阳】朋 友。hitakara,【形】做有益的(事)。hitāvaha,【形】有益的。

Hitesī,【阳】恩人，寻求他人的福利(Hitassa esanavasena hitesitā.DhsA.CS:p.395)。

Hitvā, 舍弃了。

Hidaṃ(hi + idaṃ) ind.因为。

Hindi, 辛地(语)，当今印度官方语言之一。

Hintāla,【阳】海枣，枣椰子(marshy date plam﹐一种棕榈 (Phoenix dactylifera) 的长圆形果实，是北非和西亚人的主要食品)。

Hind﹐【字根I.】到处走路(to walk about)。

Hima(Vedic hima),【中】雪，冰(ice, snow)。himavantu,【形】有雪的，有冰的，喜马拉雅山。himapāta-samaya the season of snow-fall. himavāta a snow or ice wind.

Himavant (hima+vant),有雪的(snowy (=himayutta C.))。Himavā,【阳】喜玛拉雅山(the Himālaya)。Himavantapassato, 喜玛拉雅山麓。

Hiyyo,【副】昨天。

Hirañña,【中】未加工的黄金。

hiri﹐【字根III.】惭(to be ashamed of)。

Hiri, Hirī,【阴】羞怯，惭。hirikopīna,【中】唤醒羞怯(即：性器官)。hirimantu,【形】谦逊的，害羞的。《阿毘达摩义广释》(Vibhv.p.84.)：「‘惭’即厌恶于身恶行等。」(Hirīyati kāya-duccaritādīhi jigucchatīti hirī)。A.2.1-9./I,51.︰Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.(诸比丘！若这两种白法(惭愧)不护世，则世上所谓母、或所谓母、或所谓舅母、或所谓师母、或所谓导师之妻，将不拣别，世将混乱。譬如羊、山羊、鸡、猪、狗、野狼等。)

Hirimant (& hirīmant)(<hiri),【形】羞怯，惭(bashful, modest, shy)。

Hirīyati (hiri‘惭’的【派】), 脸红，害羞，惭愧。

Hirīyanā,【阴】羞怯，惭。参考 hiri。

Hirottappa,【中】对违犯教规的羞愧和害怕。

his﹐【字根II.】袭击(to assault)。

Hīna,【形】1.低的，劣等的，低级的，可鄙的。2.jahati舍断的【过分】。hīnajacca,【形】出生低贱的。hīnaviriya,【形】缺乏活力的。hīnadhimuttika,【形】爱好劣等的。Vbh.2.︰6.Tattha katamaṃ rūpaṃ hīnaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ 1uññātaṃ 2avaññātaṃ 3hīḷitaṃ 4paribhūtaṃ 5acittīkataṃ 6hīnaṃ 7hīnamataṃ 8hīnasammataṃ 9aniṭṭhaṃ 10akantaṃ 11amanāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā–idaṃ vuccati rūpaṃ hīnaṃ.(在此，什么是劣色？凡是色法，那个这个其它诸有情1鄙视(uññātaṃ；contemptible)、2轻视(avaññātaṃ；despised)、3无价值(hīḷitaṃ；worthless)、4可笑的(paribhūtaṃ；derisible)、5不敬重的(acitīkataṃ；disrespected)、6劣(hīnaṃ；inferior)、7认为劣(hīnamatāṃ；thought to be inferior)、8思为劣(hīnasammataṃ；considered to be inferior)、9不可爱(aniṭṭhaṃ; undesirable)、10不可乐(akantaṃ；unattractive)、11不可意色(amanāpaṃ;unpleasant)的色、声、香、味、触，这称为劣色。) Tattha katamaṃ rūpaṃ paṇītaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ 1anuññātaṃ 2anavaññātaṃ 3ahīḷitaṃ 4aparibhūtaṃ 5cittīkataṃ 6paṇītaṃ 7paṇītamataṃ 8paṇītasammataṃ 9iṭṭhaṃ 10kantaṃ 11manāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā–idaṃ vuccati rūpaṃ paṇītaṃ. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.(在此，什么是胜色？凡是色法，那个这个其它诸有情1不鄙视(auññātaṃ；auññātaṃ；not contemptible)、2不轻视(anavaññātaṃ；not despised)、3非无价值(ahīḷitaṃ；not worthless)、4不可笑的(aparibhūtaṃ；not derisible)、5敬重(citīkataṃ；respected)、6胜(paṇīnaṃ; superior)、7认为胜(paṇītamataṃ；thought to be superior)、8思为胜(paṇītasammataṃ；considered to be superior)、9可爱(iṭṭhaṃ; desirable)、10可乐(kantaṃ；attractive)、11可意的(manāpaṃ；pleasant)色、声、香、味、触，这称为胜色。取这个色、取那个色，当见到劣色、胜色。)

Hīnayāna,【中】小乘(带有偏见的称呼上座部佛教的用词)。

Hīnavīriya,【形】勇悍(精进)已被舍断。

Hīyati (hāyati 的【被】), 被减少，被缩小，衰退，被留下，被放弃。【过】hīyi。【现分】hīyamāna。

Hīnāyāvattati﹐转为卑劣(还俗)。S.20.10./II,271.︰ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati.(于圣律，现前之学因而还俗(转为卑劣))。AA.3.39./II,242.：Hīnāyāvattatīti hīnāya lāmakāya gihibhāvāya āvattati.(还俗︰成为卑下的、低劣的、俗人的。)

Hīyo,【副】昨天。参考 hiyyo。

Hīra, hīraka,【中】碎片，斑纹。

hilād﹐【字根I.】高兴(to be glad)。

hilāda﹐【字根VII.】使喜悦(to gladden)。

hīḷ﹐【字根VII.】轻视(to disparage)。

Hīlana,【中】hīlanā,【阴】轻蔑，轻视。

Hīḷeti (hīḷ轻视+e), 轻蔑，蔑视，轻视。【过】hīḷesi。【过分】hīḷita。【独】hīḷetvā。【现分】hīḷayamāna。

Hīḷetabba,【义】应轻视。hīḷetabbataṃ, 应轻视性。

hu(梵hu)﹐牺牲(to be to sacrifice)。

Huṃhuṃ, 哼哼。Huṃhuṅkajātiko, 哼哼作声者(以‘哼哼’表示傲慢)。

Huta,【中】祭品，供奉。

Hutāsna,【中】火。

Hutta,【中】赠礼。DhA(v.108；CS:p.1.422)：Hutanti abhisaṅkharitvā kataṃ pāhunadānañceva, kammañca phalañca saddahitvā katadānañca.(已周全安排好赠与款待宾客的食物后，并且相信业及果，作布施。)

Hutvā, (hoti 的【独】), 有了，是了。

Huraṃ,【形】在另一个世界中，在另外的生存。

Huṅkāra,【阳】“哼”的声音。

He,(呼格的虚词)嗨！啊！喂！亲爱的。

Heṭṭhato,【副】从下面。

Heṭṭhā,【副】在下面。heṭṭhābhāga,【阳】较低的部分。heṭṭhāmañce,【副】在床下。

Heṭṭhima,【形】降低的。

heṭh﹐【字根VII.】使…痛苦(to afflict)，使…苦恼(to torment)。

Heṭhaka,【形】骚扰的人，困扰的人。

Heṭhanā,【阴】骚扰。

Heṭheti (heṭh+e), 骚扰，烦恼，伤害。【过】heṭhesi。【过分】heṭhita。【现分】heṭhenta, heṭhayamāna。【独】heṭhetvā。

Hetaṃ =hi etaṃ(确实，这)。

Hetu,【阳】因素，理由，情况。hetuka,【形】联系因素的。hetuppabhava,【形】由因素而出现的。hetuvāda,【阳】因素的理论。pubbe katahetu由于前世所作业(宿命造)。issara-nimmāna hetu﹐由于自在天创造(尊佑造)。ahetu-appaccaya由于无因、无缘。“Ye dhammā hetuppabhavā, tesaṃ hetuṃ Tathāgato āha; Tesañca yo nirodho, evaṃvādī mahāsamaṇo”ti.(梵文Ye dharmā hetu-prabhavā hetuṃ teṣaṃ Tathāgato avadat; teṣṃ ca yo nirodho evaṃ vādī mahā-śramaṇaḥ.)「凡是诸法因缘生，如来说诸因。诸法因缘灭，大沙门如是说。」《普端严》Sp.Mv.V,975.；CS:Mv.pg.256：Ye dhammā hetuppabhavāti hetuppabhavā nāma pañcakkhandhā; tenassa dukkhasaccaṃ dasseti. Tesaṃ hetuṃ Tathāgato āhāti tesaṃ hetu nāma samudayasaccaṃ; tañca Tathāgato āhāti dasseti. Tesañca yo nirodhoti tesaṃ ubhinnampi saccānaṃ yo appavattinirodho; tañca Tathāgato āhāti attho. Tenassa nirodhasaccaṃ dasseti. Maggasaccaṃ panettha sarūpato adassitampi nayato dassitaṃ hoti, nirodhe hi vutte tassa sampāpako maggo vuttova hoti. Atha vā tesañca yo nirodhoti ettha tesaṃ yo nirodho ca nirodhupāyo cāti evaṃ dvepi saccāni dassitāni hontīti. Idāni tamevatthaṃ paṭipādento āha–“evaṃvādī mahāsamaṇo”ti.(凡是诸法因缘生：‘因缘生’是指五蕴；以此令见到苦谛。如来说诸因：诸因是集谛，如来令见它。诸法因缘灭：这二谛皆是非存在的灭谛；这是如来说的意思。如来令见灭谛。然而，道谛好像未出示的道理令出现，已说‘灭’而导致‘道’之说。诸法因缘灭，此处诸法因缘‘灭’及‘接近灭’，如是令见到二谛。大沙门如是说：今令正向之说。)

ahetuka﹐无因人(结生时不具有无贪、无瞋、无痴之因的人)。dvihetuka﹐二因人(结生时具有无贪、无瞋之因的人)。tihetuka﹐三因人(结生时具有无贪、无瞋、无痴之因的人，只有这类人才能证得禅那或道果。)

Hema,【中】黄金。hemajāla,【中】金网。

Hemanta,【阳】冬天(寒季，九月十六至正月十五)。hemantika,【形】冬天的，冰冷的。

Hemavaṇṇa,【形】金色的。

Hemavataka,【形】住在喜马拉雅山的。

Heraññika,【阳】金匠，兑换业者。

Hesa(=hi确实+esa那个人)﹐确实，那个人。

Hesati(both heṣ (Vedic) & hreṣ (Epic Sk.)), 马嘶声( to neigh)。pp. hesita.

Hesā(fr. hesati),【阴】hesārava,【阳】马嘶声(neighing, neigh)。

Hesita(pp. of hesati,【中】马嘶声(neighing)。

Hessati, 1. Fut. of bhavati(将存在)。2. Fut. of jahati。

Hehiti, is Fut. 3rd sg. of bhavati(他将存在)。

Hoti(hū+a), 是，有，存在。【过】ahosi。【现分】honta。【义】hotabba。【不】hotuṃ。【句型】「Gen.(A) + Nom.(B) + hoti(动词)」，表达「拥有」的句型(表『A有 B』(A的B存在)，「命令式」表达「意志、强烈的愿望」。ahosi,他那时是。ahosi,你那时是。ahosiṃ,我那时是。ahesuṃ,他们那时是。ahuvatha,你们那时是。ahumha,我们那时是。

Hotta (Vedic hotra),【中】供奉((function of) offering)。aggihotta, 火供(物) (the sacrificial fire SnA 436 (v. l. BB aggihutta))。

Homa(fr. hu, juhati),【中】【阳】祭品(oblation; DA I.93 (lohitahoma))。

Horā(原本是希腊语；Sk. horā “hour”),【阴】小时，钟头，音译：火罗。horāpāṭhaka(horā +pāṭhaka, i. e. expert),【阳】占星家(astrologer)。horāyanta,【中】显示时间的仪器，时钟。

Horālocana,【中】手表，时钟。

hve(梵hū / hvā)﹐【字根I.】呼叫(to call upon)，唤起(to evoke)。

Ḷ

ḷ, 巴利文字母表的罗马化拼音第三十二个辅音字 母，这个辅音字母，在巴利文里，它未曾出现在词头，只出现在词尾而已。发音好像汉语中的 r。

Ḷh

ḷh, 巴利文字母表的罗马化拼音第三十三个辅音字母，这个辅音字母，在巴利文里，它未曾出现在词头，只出现在词尾而已。发音是卷舌送气的 r，汉语没有这个辅音，试试卷起舌来送气发汉语的 r。

Ṃ

ṃ, ṃ, (anusvāra；niggahīta；pure nasal)巴利文字母表的罗马化拼音第三十四个辅音字母，虽然这个字母被称为辅音，在巴利文里，它却只被当作韵尾来使用而已。它也被写成 ṃ 或 η。发音好像汉语中韵尾的 ng。

-ṃ,【结尾】。

-ṃ 1.m.n.f.sg.Acc. buddhaṃ佛﹑2.n.sg.Nom.kammaṃ业﹑

3.aor.1sg. ajjhagaṃ我已到达﹑avocaṃ我已说

-araṃ, -āraṃ, -arānaṃ→ raṃ, -ānaṃ

-ānaṃ (-īnaṃ, -ūnaṃ)m.n.f.pl.Dat.Gen.buddhānaṃ对诸佛、诸佛的、gāthānaṃ对诸偈、诸偈的

-eraṃ opt.3pl.med.kubberaṃ他们应该做

-esaṃ(-āsaṃ f.) pron.m.n.pl.Dat.Gen.tesaṃ对他们、他们的

-esānaṃ (-āsānaṃ f.) pron.m.n.pl.Dat.Gen.tesānaṃ

-eyyaṃ opt.1sg.kareyyaṃ我应做, dadeyyaṃ我应给

-isaṃ aor.1sg.dakkhisaṃ 我曾见 icchisaṃ我曾欲

-isuṃ aor.3pl.abhuñjisuṃ他们曾吃﹑pucchisuṃ他们曾问

-ntaṃ imp.3pl.med.kubbantaṃ请他们做

-raṃ –ar语基的m.f.sg.Acc.sattharaṃ= satthāraṃ师

-ruṃ aor.3pl.med.amaññaruṃ他们曾想

-siṃ aor.1sg.akāsiṃ 我曾做 cintesiṃ 我曾想

-suṃ aor.3pl.akāsuṃ 他们曾做

-sānaṃ pron.pl.Dat.Gen.tesānaṃ他们 tāsānaṃ她们

-smiṃ (-asmiṃ) m.n.sg.Loc.tasmiṃ 于他们

-ssaṃ 1.pron.f.sg.Loc.tassaṃ=tissaṃ 于彼女(在那个女人)

2.fut.1sg.karissaṃ=kassaṃ 我将做bhavissaṃ=hessaṃ我将有

3.cond.3pl.abhavissaṃ如果他们有

-taṃ 1.m.n.pl.Dat.Gen.gacchataṃ对走路、走路的

2.imp.3sg.med.kurutaṃ请他做labhataṃ请他得

-tthaṃ aor.1sg.alabhitthaṃ我曾得 asayitthaṃ我曾卧

-tuṃ inf. bhavituṃ存在﹑hotuṃ有

-yaṃ f.sg.Loc.jatiyaṃ 于(诞)生

二十七星宿 Nakkhatta

IMG_256

(编按：中国有「二十八星宿」之记载：「东方苍龙：角宿，亢宿，氐宿，房宿，心宿，尾宿，箕

宿。北方玄武：斗宿，牛宿，女宿，虚宿，危宿，室宿，壁宿。西方白虎：奎宿，娄宿，胃宿，昴宿，毕宿，觜宿，参宿。南方朱雀：井宿，鬼宿，柳宿，星宿，张宿，翼宿，轸宿。」中国古代天文学家为了比较日、月、五星的运动而选择邻近天赤道附近的星象，划分成28个不同大小的部分，每一部分就叫作一「宿」，作为观测时的标志。中国古代就是依据每宿星象的出没和中天(位于头顶时)的时刻来判断季节，划分二十四节气，和推算日、月、五星位置的标准。依据《吕氏春秋》所记载28宿建构形成的初期目的，是为了观测月亮的周期运动。由于古代仅凭肉眼直接观测选取28宿，为了测定天体的明确位置，所以都必需在各宿中选取一颗较明亮的星作为测量的标准，这颗被选定的星称之为「距星」 。由西向东相邻两宿的距星「赤经差」，称为此宿(位处西侧者)的「赤道距度」(简称为距度)。在赤道坐标系中，天体的位置是用「去极度」和「入宿度」来表示。天体和赤道的角距离叫做「赤纬」，所谓的去极度是指天体与北极的角度，相当于现代的「90度减去纬度」。而入宿度是指该天体与它西侧相邻的距星的赤经差，所以中国古代的赤道坐标系统的赤经起算点不是一个而是28个。28宿的距星虽然选定了，但由于「岁差」的原因，各宿的距度会缓慢地变化，古人不明白此道理，只好被动地改变新的距度标准值。关于28宿的起源时代，而据考证，1978年湖北省随县擂鼓墩发掘的战国早期(约公元前433年)曾侯乙墓中，有一个将28宿和4象绘在一画面上，中央并写了一个篆文粗体「斗」字的漆盖图。节录自：

http://www.nmns.edu.tw/New/PubLib/NewsLetter/89/149/09.htm)

古印度月份巴利文名称

月份(māsa) 农 历 公 历 季 半 月 天
2月16至30 3月 夏

季

 第一 15
3月1至15 3-4月 第二 15
3月16至29 4月 第三 14
4月1至15 4-5月 第四 15
4月16至30 5月 第五 15
5月1至15 5-6月 第六 15
5月16至29 6月 第七 14
6月1至15 6-7月 第八 15
6月16至30 7月 雨

季

 第一 15
7月1至15 7-8月 第二 15
7月16至29 8月 第三 14
8月1至15 8-9月 第四 15
8月16至30 9月 第五 15
9月1至15 9-10月 第六 15
9月16至29 10月 第七 14
10月1至15 10-11月 第八 15
10月16至30 11月 冬

季

 第一 15
11月1至15 11-12月 第二 15
11月16至29 12月 第三 14
12月1至15 12-1月 第四 15
12月16至30 1月 第五 15
1月1至15 1-2月 第六 15
1月16至29 2月 第七 14
2月1至15 2-3月 第八 15

长 度

在巴利佛教中的传说是这样：

  1. 在 Sammohavinodani 343 页中说：
36 极微 paramāṇu = 1 微 anu
36 微 anu = 1 tajjāri
36 tajjāri = 1 rathareṇu
36 rathareṇu = 1 虮 likkhā
7 虮 likkhā = 1 虱 uka
7 虱 uka = 1 dhaññamāsa
7 dhaññamāsa = 1 指节 aṅgula
12 指节 aṅgula = 1 拃(张手) vidatthe
2 拃(张手) vidatthe = 1 肘 ratana(= hattha)
7 肘 ratana(=hattha) = 1 棒 yatthi(= daṇḍa)
20 棒(杖) yatthi(= daṇḍa) = 1 优萨婆 usabha
80 优萨婆 usabha = 1 gāvuta
1 gāvuta = 2 俱卢舍 krośa
4 俱卢舍 krośa = 1 由旬 yojana

* 8优萨婆(usabha)=640肘 ( 见叶均译：《清净道论》汉译注：Vism.675)

西域记云：踰缮那者，自古圣王军行程也，旧传一踰缮那四十里。

(二) 根据 Paramatthamañjūsā II, 226 页，则有不同的说法：

8 极微 ＝ 1 微
8 微 ＝ 1 tajjāri
8 tajjāri ＝ 1 rathareṇu
8 rathareṇu ＝ 1 虮
8 虮 ＝ 1 虱
8 虱 ＝ 1 稻麦 yava
8 稻麦 ＝ 1 指节

(三) 据大毘婆沙论卷一三六所说：

7 极微 = 1 微尘
7 微尘 = 1 铜尘
7 铜尘 = 1 水尘
7 水尘 = 1 兔毫尘
7 兔毫尘 = 1 羊毛尘
7 羊毛尘 = 1 牛毛尘
7 牛毛尘 = 1 向游尘 trasareṇu = rathareṇu
7 向游尘 = 1 虮
7 虮 = 1 虱
7 虱 = 1 稻麦
7 稻麦 = 1 指节
24 指节 = 1 肘 aratni = ratana
4 肘 = 1 弓 dhanu
500 弓 = 1 摩揭陀 = 俱卢舍
8 俱户舍 = 1 逾缮那 yojana

容量

1 doṇa ＝ 16 nāḷi
1 nāḷi / pattha ＝ 4 kuḍuva
1 kuḍuva ＝ 4 muṭṭhi

巴汉辞典巴利语的网站http：//nt.med.ncku.edu.tw/biochem/lsn/Pali/Pali-Han-Eng-glossary.htmhttp：//nt.med.ncku.edu.tw/biochem/lsn/Pali/paali.htm http：//sparc1.cc.ncku.edu.tw/~lausinan/Pali/Pali-Han-Eng-glossary.htm#u http：//dsal.uchicago.edu/dictionaries/pali/

巴利动词【字根】

I.第一类动词 II.第二类动词 III.第三类动词 IV.第四类动词

V.第五类动词 VI.第六类动词 VII.第七类动词

七类动词 语 基
第一类动词 √元音重音化 / 复重音化＋a
第二类动词 √＋ṃ-a
第三类动词 √＋ya
第四类动词 √＋ṇo, ṇu, uṇā
第五类动词 √长元音＞短元音＋ṇā
第六类动词 √＋o, yira
第七类动词 √u＞o ＋e, aya

〈 a 〉

aggh﹐【字根I.】有价值( to be worthy)，该得到(to deserve)。

aṅk﹐【字根I.】制定(to mark out)。

aṅk﹐【字根VII.】做记号(to mark)，计算(to count)。

ace﹐【字根I.】礼拜(to worship)，给予…荣誉(honour)，尊敬，庆祝(celebrate)，祝贺。

acc﹐【字根VII.】给予，尊敬(to honour)。

ajj﹐【字根I.】赚得(to earn)，获得(obtain)。

ajj﹐【字根VII.】赚得(to earn)。

añc﹐【字根I.】礼拜(to worship)。

añch﹐【字根I.】拉出(to draw)，伸展(to stretch)。

aṭ(梵aṭ, at)﹐【字根I.】漫游(to roam)。

at﹐【字根I.】不变地去(to go constantly)。

ad(梵ad)﹐【字根I.】吃(to eat)。

add﹐【字根I.】请求(to beg)。

adhi+i﹐【字根I.】学习(to study)。

atth﹐【字根I.】祈祷(to pray)。

an(梵an)﹐【字根I.】呼吸(to breathe)。

ap﹐【字根IV.】接近(to approach)。

ay﹐【字根I.】去(to go)。

arah﹐【字根I.】有价值(to be worthy)。

av﹐【字根I.】保护(to protect)。

as﹐【字根I.】吃(to eat)。

as﹐【字根III.】丢(to throw)。

as﹐【字根V.】吃(to eat)。

〈 ā 〉

ās(梵ās)﹐【字根I.】坐着(to sit)。

〈 i 〉

i(梵i 1./ ī / ay)﹐【字根I.】去(to go)。

ikkh(梵īkṣ)﹐【字根I.】见(to see)。

idh﹐【字根III.】兴隆(to prosper)。

inj﹐【字根I.】移动(to move)，摇动(to shake)。

indh﹐【字根I.】带火(to take fire)。

is (icch) (梵iṣ 1./ ich)﹐【字根I.】想要(to wish)。

〈 ī 〉

īr(梵īr)﹐【字根VII.】移动(to move)。

〈 u 〉

uñch(梵uñch)﹐【字根I.】拾落穗(to glean)，搜集。

usūy﹐【字根I.】羡慕(admire)，嫉妒(to envy)。

〈 ū 〉

ūn﹐【字根VII.】减少(to lessen)。

ūh(梵ūh)﹐【字根I.】沉思(to ponder)。

〈 e 〉

ej(梵ej / īj)﹐【字根I.】移动( to move)。

edh(梵edh)﹐【字根I.】生长(to grow)。

〈 k 〉

kac﹐【字根III.】发光(to shine)。

kakh(梵kāṅkṣ), 【字根I.】欲(desire)。→ākaṅkhati, 希望，需要。

kaṅkh﹐【字根I.】怀疑(to doubt)。

kaḍḍh﹐【字根I.】拖拉(to drag)。

kat﹐【字根II.】切，割剪(to cut)。

katth﹐【字根I.】称赞(to praise)。

kath﹐【字根VII.】说(to say)。

kand﹐【字根I.】哭泣(to weep)。

kam(梵kram), 【字根I.】超越(to stride)。

kamp﹐【字根I.】摇动(to shake)。

kar(梵kṛ, skṛ)﹐【字根VI.】做或制造(to do or make)。

kapp﹐【字根VII.】1.能干(to be able)，2.(=梵kḷp)使适合(to be fit for)。

kal﹐【字根VII.】发音(to sound)，响起(to count)，计算(to calculate)。

kas(梵kṛṣ)﹐【字根I.】耕种(to plough)。

kā﹐【字根III.】发音(to sound)。cp.(梵kvaṇ),声音(sound)

kām(梵kam)﹐【字根VII.】渴望(to desire)。

kās﹐【字根I.】1.发光(to shine)。2.(=梵kās)咳嗽(to cough)。

ki(梵krī)﹐【字根V.】买(to buy)。

kiñc﹐【字根I.】阻碍(to hinder)。

kitt﹐【字根VII.】详细说明(to expound)。

kir, 【字根I.】撒(在上散下)。→ajjhokirati散布

kilam﹐【字根I.】使得…疲倦(to be fatigued)。

kilis(梵kliś)﹐【字根III.】被使痛苦(to be afflicted)，被弄脏(to be soiled)。

kuc (梵kuc / kuñc), 缩，畏怯(shrink)；卷曲(curl)。

kudh﹐【字根III.】生气(to get angry)。

kup(梵kup)﹐【字根III.】使激动(to be agitated)，变凶猛的(to turn fierce)。

kuh﹐【字根VII.】使吃惊，使惊讶(to astonish)。

kott﹐【字根VII.】减少(cut)。

kūj﹐【字根I.】鸪鸪的叫(to coo)。

khan﹐【字根I.】挖(to dig)。

khand(梵skand)﹐【字根I.】彻底溃败(to rout)，跳跃(to jump)。

kham(梵kṣam)﹐【字根I.】遭受或忍受(to suffer or bear)。→khanti(梵kṣānti),【阴】忍耐。

khambh(梵skambh)﹐【字根VII.】支持(prop)→Khambheti

khā﹐【字根I.】说(to speak)。

khā﹐【字根III.】了解(to comprehend)。

khād(梵khād)﹐【字根I.】吃(to eat)。

khāḷ﹐【字根VII.】洗(to wash)。

khi﹐【字根I.】衰退(to decay)。

khid﹐【字根III.】被压下，降低，沮丧(to be depressed)。cp. (梵khid)撕开(tear)，拉，拔。cf.梵(ājch,撕破；paṭ, 撕开；riś, 撕开；liś, 撕开；vṛh, / bṛh, 撕开)。

khip (梵kṣip), 投，抛(throw)。

khī﹐【字根IV.】衰退(to decay)。

khub﹐【字根III.】使激动(to be agitated)。

khubh﹐【字根I.】骚动(to be agitated)，摇动(to shake)。

khums﹐【字根VII.】责备、谴责(to censure)。

〈 g 〉

gajj(梵garj)﹐【字根I.】吼(to roar)。

gad(梵gad)﹐【字根I.】说(to say)。

gan﹐【字根VII.】计算(to count)。

ganth(梵grath/ granth)﹐【字根VII.】串一起(to string together)，捆(tie)。

gam (gacch) (梵gach, gam)﹐【字根I.】去、走(to go)。

garah﹐【字根I.】耻辱(to disgrace)。

gaves﹐【字根I.】搜寻(to search)。

gah﹐【字根V.】拿(to take)。

gā(梵gṛ)﹐【字根III.】唱(to sing)。

gādh﹐【字根I.】站着(to stand)。

gāh﹐【字根I.】冲进、探究、埋首(to dive into)。

gi﹐【字根IV.】大叫(to call out)。

gidh﹐【字根III.】贪婪(to be greedy)。

gil﹐【字根I.】忍受(to swallow)。

gilā﹐【字根III.】不舒服(to be sick)。

guṇṭh(梵guṇṭh)﹐【字根VII.】遮盖、覆盖(to cover)。

guṇḍ﹐【字根VII.】给…提供动力(to powder)。

gup(梵gup)﹐【字根I.】保护(to protect)，隐藏(to conceal)。

〈 gh 〉

ghaṭ(梵ghaṭ)﹐【字根I.】尽力(to make an effort)，收集(to collect)，使聚集(to gather)，使忙碌于(to be busy with)。

ghaṭ﹐【字根VII.】尝试(to attempt)。

ghaṭṭ﹐【字根VII.】接触(to touch)。

ghus(梵ghuṣ)﹐【字根VII.】呼喊(to shout)。

ghā﹐【字根III.】闻，嗅(to smell)。

〈 c 〉

ci(梵ci )﹐【字根V.】收集(to collect)。

cit(梵cit)﹐【字根VII.】想(to think)。

cint(梵cint)﹐【字根VII.】想(to think)。

cumb(梵cumb)﹐【字根I.】吻(to kiss)。cp.(梵niṅs), 吻(kiss)。

cur(梵cur)﹐【字根VII.】偷(to steal)。

chaḍḍ﹐【字根VII.】丢弃(to throw away)。

chād(梵chad)﹐【字根VII.】遮盖(to cover)。

chid(梵chid)﹐【字根II.】切、割剪(to cut)。

chid(梵chid)﹐【字根III.】被切断(to be cut off)。

〈 j 〉

jaggh(梵jakṣ )﹐【字根I.】嘲笑(to laugh)。

jan(jā) (梵jan / jā)﹐【字根III.】生( to be born)。

jap(梵jap)﹐【字根I.】喃喃自语(to mutter)。

japp﹐【字根I.】发出清柔持续的声音(to murmur)，小孩般说话(to prattle)。

jambh(梵jambh/ jabh)﹐【字根I.】打哈欠(to yawn)。

jal﹐【字根I.】发光(to shine)。

jāgar(梵jāgṛ)﹐【字根I.】保持清醒(to keep awake)。

ji(梵ji)﹐【字根I.】赢得(to win)。

jīv(梵jīv)﹐【字根I.】生活、居住(to live)。

ju﹐【字根I.】去、走(to go)。

jut﹐【字根I.】使发光(to shine)。

〈 jh 〉

jhā(梵dhyā)﹐【字根III.】1.沉思(to muse)、禅修(to meditate)。2.燃烧(to burn)。

jhāp﹐【字根VII.】发热、发光、燃烧(to burn)。

jhe﹐【字根I.】静静思考(to muse)。

〈 ñ 〉

ñar(jīr)﹐【字根I.】变老了(to get old)。

ñi﹐【字根V.】征服(to conquer)。

ñā(jā)(梵jñā)﹐【字根V.】知(to know)。

ñāp﹐【字根VII.】使知道(to cause to know)，使高兴(to please)。

〈 ṭ 〉

ṭhar﹐【字根I.】传布(to spread)。

ṭhā(梵sthā)﹐【字根I.】停留(to stay)，站着(to stand)。

〈 ḍ 〉

ḍi(梵ḍī)﹐【字根I.】飞(to fly)。

ḍaṃs(梵daṅś / daś)﹐【字根I.】咬(to bite)。→ḍasati & ḍaṃsati.

〈 t 〉

takk(梵tark)﹐【字根VII.】寻、沉思(to ponder)。

tacch﹐【字根I.】削(to chip)。

tacch﹐【字根I.】剥(to pare)，削减、切割(to cut)。

tajj(梵tarj)﹐【字根VII.】威胁(to threaten)。

tan(梵tan, tā)﹐【字根VI.】使伸展、使延伸(to spread)。

tap(梵tap)﹐【字根I.】使发光(to shine)，加热(to heat)。

tap(梵tap)﹐【字根III.】变成热的(to be heated)，后悔(to repent)。

tapp﹐【字根I.】使满意(to be satisfied)。

tar﹐【字根I.】越过(to cross)。

tar (tvar)﹐【字根I.】匆匆(to be hasty)。

tas﹐【字根I.】害怕、担忧(to fear)。

tas﹐【字根III.】害怕(to be afraid)。

tā﹐【字根III.】保护(to protect)。

tāḷ﹐【字根VII.】打(to beat)。

tij(梵tij)﹐【字根VII.】使锐利/使敏锐(to sharpen)。

tīr﹐【字根VII.】决定(to decide)。

tus(梵tuṣ)﹐【字根III.】高兴(to be glad)。

tud﹐【字根I.】刺穿(to pierce)，伤害(to wound)。

cp. (梵tud)推动(push)；用力推(thrust)。

tul(梵tul)﹐【字根VII.】称出…的重量(to weigh)，熟虑。

thak﹐【字根VII.】关上(to shut)。

than﹐【字根VII.】吼(to roar)。

then﹐【字根VII.】偷(to steal)。

thom﹐【字根VII.】称赞(to praise)。

thu﹐【字根V.】称赞(to praise)。

〈 d 〉

daṇḍ﹐【字根VII.】处罚(to punish)。

dad(梵dad, dā),【字根I.】给(to give)。

dap﹐【字根III.】骄傲(to be proud)。

dam(梵dam)﹐【字根VII.】驯服(tame)，控制(control)。→Dameti

dams(梵daṅś / daś)﹐【字根I.】咬(to bite)。

dah﹐【字根I.】1.建立(to establish)、放置(to place)。→saddhā<(saṃ+dah建立、放置)，梵sraddhā；faith )。2.流浪生活、乞讨(to bum)。cp. (梵dah), 烧(burn)。

dā(梵dad, dā)﹐【字根I.】给(to give)。

dis(梵diś)﹐【字根VII.】详细说明(to expound)。

diss(dis) (梵dṛś)﹐【字根III.】(to be seen, to appear)→pres. pass. Dissati

duh(梵duh)﹐【字根I.】挤乳(to milk)。

〈 dh 〉

dhaṃs﹐【字根I.】落下、跌倒(to fall down)，毁灭(to perish)。

dham(梵dham/ dhmā)﹐【字根I.】吹(to blow)。

dhar﹐【字根I.】是(to be)。存在、有(to exist)。

dhar﹐【字根VII.】忍受(to bear)，支撑(to hold)。

dhā(梵dhā, dadh)﹐【字根I.】放(to put)，忍受(to bear)。

dhāv(梵dhāv)﹐【字根I.】跑(to run)。

dhū(梵dhū / dhu)﹐【字根V.】摇(to shake)。

dhov﹐【字根I.】洗(to wash)。

〈 n 〉

nacc(梵naṭ)﹐【字根I.】跳舞(to dance)。cp.(梵nṛt),跳舞(dance)

nad(梵nad)﹐【字根I.】出声(sound)，制造噪音(to make a noise)。

nand(梵nand)﹐【字根I.】高兴(to be glad)。

nandh﹐【字根I.】绑(to bind)。

nam(梵nam)﹐【字根I.】弯曲(to bend)。

nas(梵naś),【字根III.】消失(to vanish)。cp.(梵nas),使联合(unite)。

nāth(梵nāth / nādh)﹐【字根I.】问(to ask)，精通、拥有(to be master)。

nind(梵nind / nid)﹐【字根I.】耻辱(to disgrace)。

nī(梵nī)﹐【字根I.】带领、引导(to lead)。

nud﹐【字根I.】除去(to remove)。cp.(梵nud), 推动(push)。

〈 p 〉

pac(梵pac)﹐【字根I.】煮沸(to boil)，烹调(to cook)。

pac﹐【字根VII.】消化(to digest)。

paj﹐【字根VII.】驾驶(to drive)。cp. (梵paj), 出发，开始(start)

paṭh(梵paṭh)﹐【字根I.】读(to read)。

paṇḍ﹐【字根VII.】破坏(to destroy)。

pat(梵pat)﹐【字根I.】落下(to fall)。

pad(梵pad)﹐【字根III.】去、走(to go)，移动(to move)。

pā(梵pā)﹐【字根I.】保护(to protect)，喝(to drink)。

pār﹐【字根VII.】能干(to be able)。

piṇḍ﹐【字根VII.】滚成一堆、团(to roll into a lump)。

pis﹐【字根II.】磨擦(to grind)。

pih﹐【字根VII.】渴爱(to desire)。

pī﹐【字根V.】乐于、嗜好(to take delight in)。

pīḷ﹐【字根VII.】虐待(to maltreat)。

pucch﹐【字根I.】询问(to question)。

pupph﹐【字根I.】开花(to blow (as a flower))。

pus﹐【字根I.】1.珍爱(to cherish)。【字根VII.】2.滋养( to nourish)。

pū﹐【字根V.】使…洁净(to purify)。

pūj(梵pūj)﹐【字根VII.】礼拜(to worship)，提供、供养(to offer)。

pūr(梵pṛ / pṛṇ/ pūr)充满(full)。【字根I.】全部、充满(to be full)。

pes﹐【字根VII.】发送、寄(to send)。

plu(梵plu)﹐【字根I.】飘浮(to float)，跳(to spring)。

〈 ph 〉

phad(梵spand)﹐【字根II.】颤抖(quiver)。

phar﹐【字根I.】弥漫(to pervade)。

phal(梵phal)﹐【字根I.】展现成果(to bear fruit)。【字根VII.】把…划分(to split up)。

phas, phus(梵spṛś)﹐【字根I.】接触(to touch)。cp. (梵mṛś)接触(touch)。

〈 b 〉

bandh﹐【字根I.】绑(to bind)。

bādh﹐【字根I.】骚扰(to harass)。

budh(梵budh)﹐【字根I.】了解(to understand)。

budh(梵budh)﹐【字根III.】了解(to understand)。

〈 bh 〉

bhas﹐【字根III.】下来(to go down)，下沉(to sink)。

bhid﹐【字根III.】破碎(to be broken)。

bhaṃ﹐【字根I.】使旋转(to whirl)。

brah﹐【字根I.】生长(to grow)，发展、培育(develop)。

bhakkh﹐【字根VII.】狼吞虎咽地吃(to devour)。

bhaj(梵bhaj)﹐【字根VII.】1.分割、分开(to divide)。2.诉诸(to resort to)。

bhañ﹐【字根I.】联合(to associate)。

bhañj﹐【字根I.】崩溃、故障(to break down)。

bhaṇ(梵bhaṇ)﹐【字根I.】告诉(to tell)。

bhaṇḍ﹐【字根I.】吵架(to quarrel)。

bhar﹐【字根I.】珍爱(to cherish)。

bhās(梵bhās)﹐【字根I.】1.说(to speak)。2.使发光(to shine)。

bhid(梵bhid)﹐【字根II.】打破(to break)。

bhid(梵bhid)﹐【字根III.】破碎(to be broken)。

bhī(梵bhī / bhīṣ)﹐【字根I.】害怕(to fear)。

bhuj(梵bhuj)﹐【字根I.】使弯曲(bend)。【字根II.】吃(to eat)。

bhū(梵bhū)﹐【字根I.】变成(to become)。

bhūs(梵bhūṣ)﹐【字根I.】装饰(to adorn)。【字根VII.】装饰(to decorate)。

〈 m 〉

makkh﹐【字根VII.】涂(to smear)。

makkh﹐【字根VII.】插入(to nib with)。

magg﹐【字根I.】搜寻(to search)。

magg﹐【字根VII.】寻求(to seek)。

majj(梵majj)﹐【字根I.】下沉(to sink)。→Majjati1(majj浸入，淹没，to immerse, submerge), 浸入，淹没。

maṇḍ﹐【字根VII.】装饰(to adorn)。cp.(梵maṇḍ), 舱面(deck)

math(梵math / manth)﹐【字根I.】搅拌(to churn)，激起(to stir)。

mad(梵mad / mand)﹐【字根III.】被使发狂(to be maddened)。

madd(梵mṛd/ mrad)﹐【字根I.】推进(to press)，压破(to crush)。

man(梵man)﹐【字根III.】想(to think)，想象(to imagine)。

man(梵man)﹐【字根VI.】想(to think)。

mant﹐【字根VII.】讨论(to discuss)。

manth﹐【字根I.】搅拌(to churn)。

mar(梵mṛ)﹐【字根I.】死(to die)。

marj(梵mṛj) ﹐【字根I.】擦(to wipe)。→Majjati2, 擦亮，擦，清理。

mas(梵mṛś)﹐【字根I.】接触(to touch)。

mah﹐【字根I.】参加礼拜(to worship)。

mā(梵mā)﹐【字根I.】测量(to measure)。

mān﹐【字根VII.】授与荣誉、尊敬(to honour)。

mi(梵mā)﹐【字根V.】测量(to measure)。cp.(梵mi), 使固定(fix)。

mid﹐【字根III.】油滑、假殷勤(to be unctuous)，爱(to love)，变湿(to wet)。

mil﹐【字根I.】关、闭(像眼睛) (to close (as eyes))。

mil﹐【字根I.】碰到(to meet)。

mis (梵miṣ)﹐【字根I.】眨眼(to wink)。→Misati

miss(梵mikṣ)﹐【字根VII.】混合(to mix)。

mih﹐【字根I.】制造水(to make water)。

mīl(梵miṣ)﹐【字根VII.】眨眼(to wink)。

mu﹐【字根III.】知道(to know)。

muc(梵muc / mokṣ)﹐【字根II.】释放(to release)。

muc(梵muc / mokṣ)﹐【字根III.】自由(to be free)。

muc(梵muc / mokṣ)﹐【字根VII.】释放(to set free)。

mucch﹐【字根I.】昏倒(to faint)。

mujj﹐【字根I.】下沉(to sink)。

muṇḍ﹐【字根I.】剃去…毛发(to shave)。

mun﹐【字根I.】知(=ñāṇa, to know)。

mus﹐【字根I.】伤害(to hurt)。

muh(梵muh)﹐【字根III.】昏晕(to swoon)，迷路、堕落(to go astray)。→Moha,【阳】痴，愚蠢，迷惑(stupidity, dullness of mind & soul, delusion, bewilderment, infatuation )。

〈 y 〉

yaj(梵yaj)﹐【字根I.】做供奉(to make an oblation)，给(to give)。

yat(梵yat)﹐【字根I.、VII.】尝试、企图(to attempt)。

yam﹐【字根I.】检查(to check)。cp. (梵yam / yach)抵达(reach)。

yas﹐【字根III.】试图、努力(to endeavour)。cp. (梵yas/ yeṣ)热,激昂(be heated)。

yā(梵yā)﹐【字根I.】去(to go)。

yāc(梵yāc)﹐【字根I.】请求(to beg)。

yuj(梵yuj)﹐【字根II.、VII.】连结、把…套上轭(to yoke)。

yudh(梵yudh)﹐【字根III.】对抗(to fight)。

〈 r 〉

rakkh(梵rakṣ)﹐【字根I.】保护(to protect)。

raj(梵raj, rañj)﹐【字根I.】染(to dye)。

rac﹐【字根VII.】组成(to compose)。

raṅj﹐【字根III.】被附上(to be attached to)。

rabh﹐【字根I.】开始(to begin)。cp.(梵rabh),勤加。(梵rabh / rambh)抓住(take hold)

ram(梵ram)﹐【字根I.】乐于(to take delight in)。

rah(梵rah)﹐【字根I.】离开、放弃(to quit)。

rāj﹐【字根I.】使…发光(to shine)。cp.(梵rāj)君王的(be kingly)。

ric﹐【字根II.】倒空(to empty)。

ru﹐【字根I.】制造噪音(to make a noise)。cp. (梵ru) 1.哭(cry)；2.打破(break)。

ruj﹐【字根I.】使痛苦(to pain)。cp. (梵ruj)打破(break)。

ruc(梵ruc)﹐【字根I.】使发光(to shine)。

ruc﹐【字根VII.】高兴(to please)。

rudh(梵rudh)﹐【字根II.】阻碍(to hinder)。

rudh(梵rudh)﹐【字根III.】需要(加接头词ana) (to desire (with prefix ana))，抑制、防护(to restrain)。

rup﹐【字根VII.】改变(to change)，毁灭(perish)。cp.(梵rup), 打破(break)。

rus﹐【字根I.、III.、VII.】生气(to get angry)。

ruh(梵ruh)﹐【字根I.】生长(to grow)。

〈 l 〉

lakkh(梵lakṣ)﹐【字根VII.】做记号(to mark)。

laṅgh﹐【字根I.】违背(to transgress)，弄干(to dry)。

lajj(梵lajj)﹐【字根I.】惭愧(to be ashamed)。

lañch﹐【字根I.】记号(to mark)。

lap(梵lap)﹐【字根I.】说(to speak)。

labh(梵labh)﹐【字根I.】接受(to receive)，获得(to get)。

labh(梵labh)﹐【字根III.】被得到(to be got)。

lambh﹐【字根VII.】欺骗(to deceive)。

lal (梵lam)﹐【字根VII.】玩、弹(to play)，爱抚(to fondle)。

lā(梵lā)﹐【字根I.】拿(to take)。

lip(梵lip / limp)﹐【字根II.】涂(to smear)。

lis﹐【字根III.】被减少(to be reduced)。

lih﹐【字根I.】舔(to lick)。

lu﹐【字根V.】切断(to cut off)。

luñc﹐【字根I.】拉(to pluck)，拉(to pull)。

lup﹐【字根II.】切断(to cut off)，掠夺(to plunder)。cp.(梵lup)打破(break)

lup﹐【字根II.】切断(to cut off)，掠夺(to plunder)。cp.(梵lup)打破(break)。

lup﹐【字根III.】被切断(to be cut off)。

lubh (梵lubh)执取。< lobha贪

lul﹐luḷ(?)﹐【字根I.】激起(to stir)。cp.(梵lul)生气勃勃(be lively)。

lok(梵lok)﹐【字根VII.】见(to see)，看(to look)。

loc﹐【字根VII.】见(to see)。cp.(梵loc)考虑(see consider)。

〈 v 〉

vac(梵vac)﹐【字根I.】说(to say)。cp.(梵vad)说(speak)。

vac(梵vac)﹐【字根VII.】使阅读(to cause to read)。

vaj﹐【字根I.】去、走(to go)。cp.(梵vaj)强壮(be strong)。

vajj﹐【字根VII.】避免(to avoid)。

vañc﹐【字根VII.】欺骗(to cheat)。cp.(梵vañc)弯曲地移动(move crookedly)。

vaṇṇ﹐【字根VII.】称赞(to praise)。

vaṇṇ﹐【字根VII.】描述(to describe)。

vat(梵vṛt)﹐【字根I.】使转动(turn)。

vatt﹐【字根I.】适宜(to be fit)，滚(to roll)。

vatt﹐【字根I.】存在(to exist)，举止向于(to behave towards)。

vadh﹐【字根I.】拷问(to torture)。

van﹐【字根VI.】请求(to beg)。

vand(梵vand)﹐【字根I.】弯腰、鞠躬(to bow down)。

vap(梵vap)﹐【字根I.】播种(to sow)。

vam(梵vam)﹐【字根I.】吐出(to vomit)。

var﹐【字根I.】遮盖(to cover)。

var﹐【字根VII.】选择(to choose)。

vas(梵vas)﹐【字根I.】居住(to dwell)。

vas(梵vas)﹐【字根VII.】遮盖(to cover)，穿(to dress)。

vass﹐【字根I.】下雨(to rain)。

vah(梵vah),【字根I.】获得(to bear away)，带(carry)。

vā(梵vā)﹐【字根I.、III.】吹(to blow)。cp.(梵śvas / śuṣ)。

vic﹐【字根I.】分开(to separate)。cp.(梵vic), 1.筛，过滤(sift)；2.(=vyac)延长(extend)。

vic(梵vic)﹐【字根III.】被分开(to be separated)。

vid﹐【字根I.】知(to know)，关心(to regard)。

vid﹐【字根II.】感觉(to feel)，获得(to obtain)。

vid(梵vid)﹐【字根VII.】知道(to know)。

vidh(梵vyadh / vidh),【字根I.、III.、VII.】穿孔(to perforate)，穿透、贯穿(to penetrate)，刺穿(to pierce)。cp.(梵vidh)崇拜(worship)

vis (梵viś), 进入(enter)。

vīj﹐【字根I.】煽动、驱赶、搧(to fan)。

vu﹐【字根IV.】串起(to string)。

ve (梵viu)﹐【字根I.】编织(to weave)。

veth﹐【字根VII.】盘绕(to coil)。

〈 s 〉

saṃs﹐【字根I.】称赞(to praise)。

sak(梵śak)﹐【字根IV.】能干(to be able)。

sakk﹐【字根VI.】能干(to be able)。

saṅk(梵śañk)﹐【字根I.】怀疑(to doubt)。

saj﹐【字根III.】黏住(to stick to)。

sajj﹐【字根I.】被附上到(to be attached to)。cp. (梵saj / sañj)挂起来(hang)。

sajj﹐【字根VII.】装饰(to decorate)，准备(to prepare)。

sad (sim)﹐【字根I.】沉下(to sink down)。cp.(梵sad)坐(sit) 。

san﹐【字根I.】制造噪音(to make a noise)。cp.(梵san)得到(gain)。

sap(梵śap)﹐【字根I.】诅咒(to curse)。

sapp﹐【字根I.】爬(to creep)。

sam﹐【字根III.】被安抚(to be appeased)。

sam﹐【字根III.】居住(to dwell)。

sam(梵śam 1./ śim)﹐【字根VII.】使平静、使安静(to pacify)。

sambh(梵śrambh) 使平静、平息。

sambhu﹐【字根IV.】引导成功(to lead to success)。

sar﹐【字根I.】1.移动(to move；2.听(to sound)。3.记得(to remember)。

sas(梵śvas / śuṣ﹐【字根I.】吹(blow)。

sah﹐【字根I.】忍耐(to endure)，遭受(to suffer)。cp. (梵sah)胜过(prevail)。

sā﹐【字根III.】使得细或纯(to make thin or fine)。

sās﹐【字根I.】教(to instruct)。cp. (梵śās 1.(=śiṣ) r=顺序(orde)；2.(=śas) 切

si(梵si)﹐【字根I.、V.】黏附于、坚持(to cling to)，依赖(to depend upon)，绑(to bind)。

siṃs﹐【字根VII.】祝福(to bless)。

sidh﹐【字根III.】完成(to be accomplished)。cp. (梵sidh) 1.击退(repel)；2.成功，继承(succeed)。

sinā(ṇhā)﹐【字根III.】洗澡(to take a bath)。

sinih﹐【字根III.】爱(to love)。

silāgh﹐【字根I.】称赞(to praise)。

siv(梵sīv / syū)﹐【字根III.】缝合缝上(to sew)。

sīl(梵śikṣ)﹐【字根VII.】学习(to study)。

su1 (梵 sru)﹐【字根I.】慢慢地泄漏(to trickle away)，流动(flow)。cp.(梵sṛ), 流动、流出(flow)。

su2(梵śru, śruṣ)﹐【字根I.、V.】听到(to hear)。

suc(梵śuc)﹐【字根I.】使悲伤(to grieve)。→Socati (sk. śocati), 哀悼，伤心。

sudh(梵śudh / śundh)﹐【字根III.】把…弄干净(to be clean)。

sup﹐【字根I.】睡(to sleep)。

subh(梵śubh / śumbh)﹐【字根I.】使漂亮(to be beautiful)。

sus(梵śuṣ)﹐【字根III.】弄干(to dry)。

sūc﹐【字根VII.】指示(to indicate)。

sūd﹐【字根I.】滴下(to trickle)。cp.(梵stu) 1.赞扬(praise)；2.滴下(drip)。

sev(梵sev)﹐【字根I.】服侍(to serve)，联合(to associate)。

〈 h 〉

had﹐【字根I.】排出排泄物(to emit excrement)。

han(梵han)﹐【字根I.】杀(to kill)，打(to beat)。

han(梵han)﹐【字根III.】被杀(to be killed)。

hams﹐【字根I.】高兴(to be delighted)。

has(梵has)﹐【字根I.】笑(to laugh)。

har﹐【字根I.】取走(to take away)，运(送)。cp.(梵har)使高兴(be gratified)；(梵hṛ) 1.拿(take)；2.发怒(be angry)。

har (harā) ﹐【字根III.】使作呕(to be disgusted with)。

hā﹐【字根I.】放弃(to give up)。cp.(梵hā) 1.离开(leave)；2.向前(go forth)。

hā﹐【字根III.】减少(to decrease)。

hi﹐【字根IV.】发送(to send)。cp. (梵hi)催促(impel)。

hind﹐【字根I.】到处走路(to walk about)。

hilād﹐【字根I.】高兴(to be glad)。

hilāda﹐【字根VII.】使喜悦(to gladden)。

hiri(梵hrī)﹐【字根III.】惭(to be ashamed of)。

his﹐【字根II.】袭击(to assault)。

hīl﹐【字根VII.】轻视(to disparage)。

heṭh﹐【字根VII.】使…痛苦(to afflict)，使…苦恼(to torment)。

hu(梵hu)﹐【字根I.】牺牲(to be to sacrifice)。

hve(梵hū / hvā)﹐【字根I.】呼叫(to call upon)，唤起(to evoke)。

梵语动词字根

a

aṅh, 狭窄(be narrow)；悲伤(distressing)。

akṣ, 达到,获得(attain; pervade; to reach; to accumulate)。

akṣ, 切断(mutilate)。

aṅg, 移开,推动(move)。

ac / añc, 使弯曲(bend)。

aj, 驾车旅行(drive)。

añj, 涂油于(anoin)。

aṭ(巴aṭ), 流浪,徘回(wander)。

at(巴aṭ), 流浪,徘回(wander)。

ad(巴ad), 吃(eat)。

an(巴an), 呼气,吸气(breathe)。

am, 伤害,损伤(injure)。

ay, =see √li=

arc / ṛc, 发光(shine)；称赞(praise)。

arj, =see √ṛj/ṛñj

art, =see √ṛt

arh, 应受等等(deserve etc)。

av, 赞同, 偏爱(favor)。

aś / aṅś, 达到(attain)；2. =吃(eat)。

as, = 1.存在、有(be)(= √bū)；2.投,抛(throw)(=kṣip)

ah, 说(say)(=lac / brū)。

ā

ājch, 撕破(tear)。

āp, 获得(obtain)。

ār, 称赞(praise)。

ās(巴ās), 坐(sit)。

ā√gam, 来至

ā√hṛ,能引

ā√jñā, 教示

ā√kram, 侵掠

ā√pad, 违犯

ā√rabh, 勤加

ā√rāgaya, 来到

ā√rakṣ, 随护

ā√sad, 方证，能得

ā√yāc, 求欲

i

i 1./ ī / ay(巴i),走(=go)(=yā gam gā )

i 2./ inv / in, 发送,寄(send)。

iṅg, 搅拌(stir)。

ich, =see √iṣ 1.

īdh / indh, 点燃(kindle)。

in / inv, =see √i 2.

inaks, =see √naś 2.

iyaks, =see √yaj

irajy, =see √ṛj

iradh, =see √rādh

il, 肃静,平静(be guiet)。

iṣ (巴is, icch)1.=ich, =seek=寻找,求取；=desire=渴望；2.=send=寄,发送

ī

ī, =see √i 1.

īkṣ(巴ikkh), =see=看

īṅkh, =swing=摇摆, 振动

īj, =see √ej

īḍ, =praise=称赞

īr(巴īr), =set in motion=移动

īrṣy, =be jealous=忌妒

īś, =be master=主人

īṣ / eṣ, =move=移动

īh, =be eager=渴望,急切

u

u, =proclaim=宣告

ukṣ, 1.=sprinkle=洒； 2./ ukṣ / vakṣ, =grow=成长 see √vakṣ

uc, =be pleased=高兴

uch, =see √vas 1.

ujh, =forsake=抛弃

uñch(巴uñch), =glean=搜集

ud / und, =wet=湿, 使湿

ubj, =force=强迫, 攻取

ubh / umbh, =confine=限制,邻接

uṣ, =shine=发亮see √vas 1.

ū

ūrṇu, =see √vṛ 1.

ūh,1.=remove=移动,离开, 拆除, 令离；

ūh(巴ūh), 2.=consider=考虑, 重视, 认为, 看做

ṛ

ṛ/ ṛch, =go / send=去,发送

ṛc, =see √arc

ṛj 1.ṛñj / arj, =direct=指导；=stretch=张开,倾注；=attain=达成,获得

2.=shine=发亮,照耀

ṛt / art, =pursue=追赶

ṛd / ard, =stir=搅拌；=dissolve=解散,溶解

ṛdh, =thrive=兴旺

ṛś ?, =harm=损伤

ṛṣ, =rush, =冲, 奔=push=推, 挤

e

ej / īj(巴ej), =stir搅拌

edh(巴edh), =thrive 兴旺

k

katth, =boast=自修

kad, =destroy=毁灭

kan / kā, =be pleased=高兴；=enjoy=享受

kam(巴kām), =love=爱, 喜欢

kamp, =tremble=发抖

kal, =drive=驾驶, 推动；=produce=生产, 博得

kaṣ, =scratch, =挑剔,搔,涂掉

kas, = open=打开

kā, = see √kan

kāṅkṣ(巴kakh), 欲望(desire)→kāṅkṣin 志欲；ākāṅkṣ 欲

kāś, = appear=露出；=make a show=向人夸

kās, = =咳出(cough)。cp.(巴kās)﹐【字根I.】1.发光(to shine)。2.(=梵kās)咳嗽(to cough)。

ku, kū, =design=设计,构想

kuc / kuñc(巴kuc), =shrink=缩,畏怯；=curl=卷曲

kuñj, = rustle=活跃 / 沙沙的响

kuṭṭ, =divide=分开,对立；=crush=压倒, 磨

kuṇṭh, =dull=变钝, 缓和

kuth, =stink=难闻,名声坏

kup(巴kup), =be angry=生气, 愤

kuṣ, =tear=裂开

kūj, =hum=发嗡嗡声

kūḍ / kūl, =burn=发热

kūṇ, = shrink=退缩

kūrd, = leap=跳；exult=狂欢

kṛ, skṛ(巴kar),.1.=make=作,造；2./ (kir) =scatter=使消散；3.= commemorate=纪念

kṛt, 1.=cut=切割；2.=spin=纺, 旋转

kṛp, =lament=悲痛

kṛś, =be lean=倾向于

kṛṣ(巴kas), = drag=拉；=plough=耕种

kḷp, = =使适应(be adapt)。cp.(巴kapp)﹐【字根VII.】1.能干(to be able)，2.(=梵kḷp)使适合(to be fit for)。

knū, =wet=湿, 使湿

krakṣ, =crash=碰撞

krath, = be jubilant=扬声欢呼的

krand, kland, = cry out=大声呼叫

kram(巴kam), 超越，迈大步走(stride)

krī(巴ki), =buy=买

krīḍ, =play=玩

kru, =be rough=粗造的；= raw=未加工

krudh, =be angry=生气

kruś, =cry out=大声呼叫

krūḍ, =thicken=使厚, 复杂

klath, =turn=使转动

kland, =see √krand

klam, =be weary=疲倦

klav, =stammer=口吃

klid, =be wet=湿

kliś (巴kilis), =distress=悲痛

kvaṇ(巴kā), =sound=声音

kvath, =boil=沸腾

kṣad, =divide=分开, 对立

kṣan(巴kham), =wound=转动

kṣap, =be abstinent=禁欲

kṣam, = endure=忍耐, 能堪忍

kṣar, = flow=流动

kṣal, =wash=洗

kṣā, =burn=发光,燃烧

kṣi 1.=possess=拥有；2./(kṣī) =destroy=毁坏

kṣip(巴khip), =throw=投,抛

kṣu, =sneeze=喷嚏声

kṣud, =crush=压碎

kṣudh, =be hungry=饥饿

kṣup, =be startled=使惊吓

kṣubh, =quake=摇动

kṣṇu, =whet=磨, 刺激

kṣmā, =tremble=发抖

kṣviḍ, =hum=发嗡嗡声

kṣvel, =play=玩

kh

khac, =show through=穿过, 显示

khañj, =limp=跛行

khad, =be hard=困难的

khan/ khā, =dig=掘

kharj, =creak=使吱吱作响

khall, =be relaxed=松懈

khā, =see √khan

khād(巴khād), =chew=嚼碎

khid, =tear=撕开, 拉/拔。cp. (巴khid)﹐【字根III.】被压下，降低，沮丧(to be depressed)。

khud, =futuere=？

khel, =stagger=摇晃, 踌躇

khyā, 见(see)

g

gach(巴gam, gacch), =see √gam去

gad(巴gad), =say=说

gadh, =attach=装上

gabh, =see √gāh

gam, =√gach, =go=去

garj(巴gajj), =roar=吼叫

gard, =exult=狂欢

garh, =chide=斥责

gal, =drop=一滴,点滴

galbh, =dare=敢, 竟敢

gā, 1.=go走,去；2.=sing=唱歌

gāh etc, =plunge=使投入

gir / gil, =see √gṛ 2.=swallow=吞

gu, =sound=回响, 发音

guñj, =hum=发嗡嗡声

guṇṭh(巴guṇṭh), =cover up=掩盖

gup(巴gup), =protect=保护

guph / gumph, =twine=捻

gur, =greet=问候

gulph, =bunch=串,束

guh, =hide=把…藏起来

gūrd, =exult=狂欢, 雀跃

gūrdh, =exalt=提高, 称赞

gṛ, 1.(巴gā)唱(sing)；2./gir/gil, 吞(swallow)；3./ jāgṛ, 醒着(wake)

gṛdh, =be greedy=贪吃的

grath/ granth(巴ganth),捆(tie)。

grabh/ grah, =seize=抓住

gras, =devour=吞没

grah, =see √grabh抓住

glap, =see √glā疲劳

glah, =gamble=投机, 赌

glā, =be weary=疲劳

gh

ghaṭ(巴ghaṭ), =strive=努力苦干

ghaṭṭ, =rub etc.=擦, 摩擦

ghar, =see √ghṛ

ghas, =eat=吃

ghuṭ, =turn=使转动

ghuṣ(巴ghus), =sound=发音

ghūrṇ, =waver=摇摆

ghṛ/ ghar, =drip=滴下

ghṛṣ, =rub=擦

ghrā, =smell=嗅,闻出

c

cak, =quake=摇动

cakās, =shine=发光

cakṣ, =see=见

cañc, =dance=跳舞

caṭ, =go=去

cat, =hide=把…藏起来

can, =be pleased=高兴

cand, =see √ścand

cam, =sip=饮

car, =move=移动

carc, =repeat=重复, 复述

carv, =shew=嚼

cal, =stir=搅拌

cāy, =note=纪录；observe=看到, 观察

ci ,1.=gather=使聚集；2.=note=纪录；=observe=看到,观察

cit, =perceive=察觉, 感知；=know=了解；=appear=出现

cint, =think=想

cud, =impel=催促，谏诲。

cup, =stir=搅拌

cumb(巴cumb), =kiss=吻。cp.(梵niṅs), 吻(kiss)。

cur(巴cur), =steal=偷

culump, =suck in=吸, 卷入

cūṣ, =draw=划；=suck＝拉

cṛt, =bind=捆,包扎

ceṣṭ, =stir=搅拌

cyu, =move=移动；=stir=搅拌

cyut, =drip=滴下

ch

chad(巴chād), =cover=盖

chand / chad, =seem, =似乎；=please=高兴

chā, =cut up=切开

chid(巴chid), =cut off=切断

chuṭ / chuḍ, =wrench=猛扭

chur, =scatter, =使消散

chṛd, =spue=呕吐；=eject排斥

j

jakṣ , 1.=eat=吃；2.(=巴jaggh)嘲笑(laugh)。

jagh, =eat=吃；=devour=狼吞虎咽地吃。

jajh, =

jañj, =

jan / jā(巴jan, jā), =give birth=产生,生下；=be born=出生

jap(巴jap), =whisper=低语

jam, =

jambh/ jabh(巴jambh), =chew up=损坏；=crush=压碎

jar, =see √jṛ 1./ jur, =waste away=浪费；2.=sing=唱

jalp, =murmur=轻柔持续的声音

jas, =be exhausted=耗尽

jah, =see √hā

jā, =see √jan

jāgṛ(巴jāgar)﹐【字根I.】保持清醒(to keep awake)。cp. gṛ﹐清醒(to wake)。

ji, 1.(=巴ji) 战胜,克服(conquer)； 2./jinv, =quicken=催赶

jīv(巴jiv), =live=生活

jur, =see √jṛ

juṣ, =enjoy=欣赏, 享受

jū, =be swift=快速的

jūrv, =consume=消耗

jṛ, 1./ jur, =waste away=浪费； 2.=sing=唱

jṛmbh, =gape呵欠

jeh, =loll=下垂；=pant=气喘

jñā(巴ñā, jā), =know=了解

jyā / jī, =overpower=压倒；=injure=伤害

jyut, =shine=发光

jri, =go=去

jvar, =be hot=热, 急躁的

jval, =burn=燃烧；=flame=光辉

jh

jhaṭ, =confuse=把…弄胡涂

jhaṇ, =sound=声响

jhar, =fall=落下

ṭ

ṭañk, =cover=遮盖

ṭal, =be confused=混乱

ṭīk, =trip=旅行

ṭup, =swell=肿胀

ḍ

ḍam, =sound=声响

ḍamb, =mock=嘲笑

ḍī, =fly=飞

ḍval, =mix=使混乱

ḍh

ḍhāuk, =approach=接近

t

taṅs/ tas, =shake=摇

tak, =rush=冲,赶紧

takṣ, =fashion=流行

tañc / tac, =coagulate=凝结

taṭ, =clatter=硬物撞击声

taḍ, =beat=打, 敲

tan 1.(=tā),(= 巴tan)伸直(stretch)；2.=roar=吼叫

tand, =be weary=疲倦

tap(巴tap), =heat=把…加热

tam, =faint=头晕

tark(巴takk), =think=想

tarj(巴tajj), =threaten=威胁

tas, =see √taṅs

tā, =see √tan

tāy, =stretch=伸直

ti, =crush=压碎

tij, =be sharp=锋利的

tim, =be quiet=安静

tir, =see √tṛ

tu, =be strong=强壮

tuc, =impel=催促；=genrate=产生

tuj, =urge=催促；=thrust=用力推

tud, =push=推动；=thrust=用力推。cp. (巴tud)﹐【字根I.】刺穿(to pierce)，伤害(to wound)。

tur, =see √tṛ

turv / tūrv, =overcome=战胜

tul, =lift=举起, 筹量；=weigh=称…的重量

tuś, =drip=滴下

tuṣ(巴tus), =be content=满足

tūrv, =see √turv

tṛ/ tir/ tur, =pass=通过

tṛd, =split=劈开；=bore=钻孔

tṛp, =be pleased=高兴

tṛṣ, =be thirsty=渴望

tṛh, =crush=压碎

tyaj, =forsake=抛弃。> tyāga, m. 放弃。

trap, =be abashed=使羞愧

tras, =be terrified=使害怕, 惊

trā, =rescue=缓救

truṭ, =come to pieces=粉碎

tyaj, =令渐舍

tvakṣ, =fashion=流行

tvañg, =leap=跳

tvac, =cover=遮盖

tvar, =hasten=催促

tviṣ, =be stirred=搅拌

tsar, =approach=接近；=stealthily=暗地里

d

daṅś / daś, =bite=咬

daṅs(巴dams), =be wondrous=不可思议

dakṣ, =be able=能

dagh, =reach to=抵达

dad, =see √1.dā

dadh, =see √1.dhā

dan, =straighten=弄直

dabh / dambh, =harm损伤

dam(巴dam), =control=控制，调伏

day, =share=分配, 参与

daridrā, =see √1.drā

dal, =burst=爆炸, 冲

das / dās, =waste=浪费

dah, = =烧(burn)。cp. (巴dah)﹐【字根I.】流浪生活、乞讨(to bum)。

dā 1.(=dad),(= 巴dad, dā)给，惠施(give)；2./ di, =divide=划分；=share=分配,共享3./ di, =bind=束缚；4.=clear=清澈

dāś, =make offering=提供

dās, =see √das

div, =play / see √dīv

diś(巴dis), =point=使锐利; 强调; 指出; 瞄准

dih, =smear=(用脏等东西)涂抹

dī, 1.=fly=飞 2./ dīdī, =shine=发光

dīkṣ, =be consecrated=神圣的

dīdhī, =see √dhī

dīp, =shine=发光，显发

dīv, 1.=play=玩 2./ dev, =lament=哀悼，悲痛，痛哭

du / dū, =burn=发热, 发光

dudh, =stir up=激起, 煽动

dul, =raise=举起

duṣ, =spoil=损坏

duh(巴duh), =milk=榨取；=derive=取得

dū, =see √du

dṛ, 1.=pierce=刺穿=split=被劈开；2.=heed=留心,注意

dṛp, =rave=胡言乱语

dṛbh, =bunch=串, 束

dṛś(巴dis, diss), =see=见，现见

dṛh / dṛṅh, =make firm=使稳固、坚牢

dev, =see √dīv 2.

dyu, =attack=进攻

dyut, = shine=发光

dram, =run=跑

drā 1.=run=跑；2.=sleep=睡

drāḍ, =split=劈开

dru, =run=跑

druh, =be hostile=不友善的

drū, =hurl=猛力投掷

dviṣ, =hate=仇恨

dh

dhan, =run=跑

dhanv, =run=跑

dham/ dhmā(巴dham), =blow=吹,殴打

dhav, =flow=流动

dhā 1./ dadh(巴dhā), =put=放置 2.=suck=吸吮

dhāv 1.(=巴dhāv)跑(run)。2.=rinse=冲洗

dhi / dhinv, =nourish=养育

dhī / dīdhī, =think=想

dhukṣ, =kindle=点燃, 燃起

dhū / dhu(巴dhū), =shake=摇

dhūrv, =injure=伤害

dhṛ, =hold=握着，能任持

dhṛṣ, =dare=取

dhmā, =see √dham

dhyai, =修静虑

dhyā(巴jhā), =think=想

dhraj / dhrāj, =sweep=打扫

dhvaṅs / dhvas, =scatter=使消散

dhvan, =sound=发音, 出声

dhvṛ / dhur / dhru, =injure=毁坏

n

naṅś, =see √naś 2.

nakṣ, =attain, =达到, 获得

naṭ(巴nacc), =dance, =跳舞；=pkay=玩

nad(巴nad), =sound=发音, 出声

nand(巴nand), =rejoice, =欣喜, 高兴

nabh, =burst=爆炸,破裂

nam(巴nam), =bend=使弯曲；=bow=弯曲

nard, =bellow=吼叫

naś, 1.(= (巴nas)失去(be lost)。2./ naṅś, =attain=达到

nas, =unite, =使联合, 统一

nah, =tie=系

nāth / nādh(巴nāth)寻求(seek)；= aid=帮助

niṅs, =kiss=吻

nikṣ, =pierce=刺穿

nij, =wash=洗涤

nind / nid(巴nind), =revile=辱骂

nī(巴nī), =lead=引导

nīḍ, =nest=巢, 窝

nu 1./ nū, =praise=称赞；2.=move=移动

nud, = =推动(push)。cp.(巴nud)﹐【字根I.】除去(to remove)。

nṛ, =sport=娱乐, 戏谑

nṛt, =dance=跳舞

ned, =flow=流动

p

pac(巴pac), =cook=煮

paj, =start=出发, 开始。cp. (巴paj)﹐【字根VII.】驾驶(to drive)。

paṭ, =tear=撕开, 扯破

paṭh(巴paṭh), =read=读

paṇ, =bargain=协议

pat, 1.(=巴pat)飞(fly)；掉落(fall)。2.规则，规定(rule)。

path, =go=去, 走

pad(巴pad), =go=去, 走

pan, =admire=喜欢, 赞叹

paś 1./ spaś, =see=见, 观, 观已；2.=bind=绑, 缚

paṃs, =毁

pā, 1. (巴pā) =喝(drink)；2.( 巴pā)保护，防护(protect)；3.=rise against=造反, 反抗

pāy, =cacare？？

pi / pī, =awell=肿胀；=fatten=养肥

pinv, =fatten=养肥, 使肥沃

pibd, =be firm=坚固, 稳定

piś, =adorn=装饰

piāṣ, =crush=压碎

pis, =stretch=伸出

pī, 1.=see √pi ；2.= see √pīy

pīḍ, =press=按, 压碎

pīy, =abuse=滥

puṭ, =scale=刻度

puth, =crush=压碎

puṣ, =thrive=兴旺

pū, =cleanse=弄清洁

pūj(巴pūj), =reverence=尊敬

pūy, =stink, =发恶臭

pūr, =see √pṛ 1.

pṛ, 1./ pṛṇ/ pūr, (=巴pūj)充满(fill)；2.前进，通过(pass)；3.(=巴pūj)忙碌(be busy)。

pṛc, =mix=使混合

pṛṇ, =see √1.pṛ

pṛt, =fight=打仗

pṛś / pṛṣ, =

pyā, =fill up=充满

prach, =ask=问

pratn, =spread=使伸展

prā, =fill=装满

prī, =please=高兴, 深生爱

pru, =flow=流动

pruth, =snort=喷鼻息

pruṣ, =sprinkle=洒

plī, =

plu(巴plu), =float=浮动

pluṣ, =burn=发生, 发热

psā, =devour=狼吞虎咽地吃

ph

phakk, =swell=肿胀

phaṇ, =spring=旺盛, 春季

phar, =scatter=使消散

phal, 1.=burst=爆炸； 2.(=巴plu)成果(fruit)。

b

baṅh, =make firm=稳固

bandh, =bind=捆, 包扎

bal, = whirl=旋转

bādh, =oppress=压迫

budh(巴budh), =know=知道；=wake=醒着

bul, =submerge=把…浸入水中

bṛṅh, vṛṅh, =roar 吼, 叫喊see √vṛṅh

bṛh, 1.=make big or strong=使大或使强壮；2./ vṛh, =tear see √vṛh

brū, =say=说

blī, =see √vlī压碎

bh

bhakṣ, =partake of=参与, 有味道；= eat=吃

bhaj, =divide=划分；=share=分配, 参与。cp. (巴bhaj)(梵bhaj))﹐【字根VII.】诉诸(to resort to)。

bhañj, =break=打破, 折断

bhaṭ, =hire=租借

bhaṇ(巴bhaṇ), =speak=说

bhan, =speak=说

bhand, =be bright=明亮的

bharts, =revile=辱骂

bharv, =devour=狼吞虎咽地吃

bhal, =perceive=察觉

bhaṣ, =bark=犬叫

bhas, =devour=毁灭,使着迷；=狼吞虎咽地吃

bhā, =shine=发光

bhām, =be angry=发怒的

bhāṣ(巴bhās), =speak=说

bhās(巴bhās), =shine=发光

bhikṣ, =beg=乞讨

bhid(巴bhid), =split=劈开

bhiṣaj, =heal=治愈

bhī, / bhīṣ(巴bhī), =fear=害怕

bhuj 1.=bend=使弯曲；2.=enjoy=欣赏, 享受,享有, 喜欢。cp.(巴bhuj吃)。

bhur, =quiver=颤抖

bhuraj, =

bhū(巴bhū), =be=存在, 有, 是

bhūṣ(巴bhūs), =attend upon=护理；=adorn=装饰

bhṛ, =bear=支持, 承载; 带走, 搬运, 提供

bhṛjj, =roast=烤

bhyas, =fear=害怕

bhraṅś/ bhraś, =fall=落下

bhram, =wander=漫游，周旋

bhrāj, =shine=发光，亮丽

bhrī, =consume=消耗

bhreṣ, =totter=蹒跚

m

maṅh / mah, =be great主要的,极端的, 熟练, 中意=be liberal=宽大, 充足, 广义, 自由

majj(巴majj), =sink=下沉

mañc, =purify=清静

maṇ, =sound=发音

maṇḍ, =deck=舱面。cp. (巴maṇḍ)﹐【字根VII.】装饰(to adorn)。

math / manth(巴math), =shake=摇

mad / mand(巴mad), =be exhilarated=使有生气

man, =think=想

mah, =see √maṅh

mā 1.(=巴mi)测量(measure)；2.=exchange=交换；3.=bellow=吼叫

mārg, =chase=追逐

mi, =fix使固定

mi, =damage see √mī

mikṣ(巴miss), =mix=使混合

migh, =see √mih

mith, =alternate=交替；=altercate=争论

mid / mind=see √med

mil, =combine=使结合

miṣ(巴mis, mīl), =wink=眨眼

mih, =mingere=？？

mī/ mi, =damage=损害

mīl, =wink=眨眼

mīv / mū=push=推

muc / mokṣ(巴muc), =release=解放

muṭ, =break=打破

mud, =be merry=欢乐

muṣ, =steal=偷

muh(巴muh), =be crazed=疯狂；迷惑

mū, =see √mīv

mūrch/ mūr, =thicken=使厚

mṛ, 1.(=巴mar)死(die)； 2./ mṛṇ, =crush=压碎

mṛkṣ, =stroke=打 / 击

mṛc, =injure=伤害

mṛch, =perish=消灭

mṛj(=巴marj), =wipe=擦

mṛḍ, =be gracious=亲切的

mṛṇ, =see √2.mṛ

mṛd/ mrad, =rub=擦；=crush=压碎

mṛdh, =neglect=忽视

mṛś(巴mas), =touch, =接触；= feel=感受

mṛṣ, =not heed=没有注意

med/ mid, =be fat=肥胖的

mokṣ, =see √muc

mnā, =note=纪录

myakṣ, =be situated=被置于

mrad, =see √mṛd

mrit/ mlit, =dissolve=分解

mruc/ mluc/ mlup, =set=放

mreḍ, =gratify=使高兴

mlā, =relax=使松弛

mluc, =see √mruc

mlup, =see √mruc

mlech, =speak barbarously=说话野蛮的

y

yakṣ, =press on=按 / 压

yach, =see √yam

yaj(巴yaj), =offer=给予,提供;发生

yat(巴yat), =stretch=伸直

yabh, =futuere=？？

yam / yach, 抵达(reach)。cp. (巴yam)﹐【字根I.】检查(to check)。

yas/ yeṣ, =be heated=热,激昂。cp. (巴yas)﹐【字根III.】试图、努力(to endeavour)。

yā(巴yā), =go=去

yāc(巴yāc), =ask=问, 请求, 招待, 研磨

yād, =unite=使联合

yu, 1.=unite=使联合； 2./ yuch, =separate分割

yuj(巴yuj), =join=连接, 应正道理, 应道理

yudh(巴yudh), =fight=打仗

yup, =obstruct=阻塞

yeṣ, =see √yas热, 激昂

r

raṅh, =hasten=催促

rakṣ(巴rakkh), =protect=保护

rañg, =rock=摇动

rac, =produce=生产

raj, 1.(= ṛj)指导(direct)；2.(=rañj)(巴raj), =color=着色, 粉饰

rañch, =mark=作标志, 显示

raṭ, =howl=怒吼

raṇv, =delight=欣喜

rad, =dig=掘 / 挖

radh / randh, = be / make subject=易受, 受支配

ran, 1.=take pleasure=以…为乐, 喜欢； 2.=ring=圈

rap, =chatter=喋喋不休

rapś, =be full=充满

raph, =

rabh / rambh, =take hold=抓住。cp.(巴rabh)﹐【字根I.】开始(to begin)。

ram(巴ram), =be or make content=满足, 受乐

ramb, =hang down=悬挂

rambh, =roar=吼叫

raś, =

ras, =roar=吼叫

rah(巴rah), =desert=丢开, 逃走

rā, 1./ rās, =give=给； 2.=bark=犬

rāj, = =君王的(be kingly)。cp.(巴rāj)﹐【字根I.】使…发光(to shine)。

rādh, =succeed=成功

rās 1.=roar=吼叫； 2.=see √rā 1.

ṛi / rī, =flow=流动

rich, =scratch, =涂掉

riñkh, / riñg, =creep, =爬

ric, =leave=离开, 留下

rip, =smear=涂, 毁谤

riph, =snarl=使混乱

ribh, =sing=唱

riś, =tear=撕开

riṣ, =be hurt=伤害

rih, =lick=舐, 克服, 吞没

rī, =see √ri

ru, 1.= =哭(cry)； 2.= =打破(break)。cp. (巴ru) ﹐【字根I.】制造噪音(to make a noise)。

ruc(巴ruc), = =发光(shine)。

ruj, = =打破(break)。cp.(巴ruj)﹐【字根I.】使痛苦(to pain)。

ruṭh, =torment=折磨,使苦恼

rud, =weep=扫

rudh(巴rudh), 1.=grow=成长； 2.=obstruct=干扰

rup, 打破(break)。cp.(巴rup)﹐【字根VII.】栽种(to plant)。

ruṣ, =be vexed悔恨, 生气

ruh, =ascend=上升, 登

rūṣ, =strew=散播

rej, =tremble==发抖, 担心

reḍ, =deceive=欺骗

rebh, =see √vibh

l

lakṣ(巴lakkh), =mark=做记号

lag, =attach=装上

lañgh, =leap=跳

lajj(巴lajj), =be ashamed=羞愧

lap(巴lap), =preatee=唠叨地讲

labh(巴labh), =take=拿

lam(巴lal), =take pleasure=喜欢

lamb, =hang down=把…垂下来

lal, =sport=游戏

laṣ, =derire=渴望

las, = be lively=生气勃勃

lā(巴lā), =grasp= 抓牢

lāñch, =mark=记号

likh, =scratch=抓

lip / limp(巴lip), =smear=涂抹

liś, =tear=撕开

lin, =lick=舔

lī, 1.=cling=执着；2.=be unsteady=不安定

luñc, =tear=撕开

luṭh, 1.=roll=滚动； 2./ luṇṭh, =rob=抢劫

luḍ, =stir up=搅拌

lup, = =打破(break)。cp. (巴lup)﹐【字根II.】切断(to cut off)，掠夺(to plunder)。

lubh(巴lubh), =be lustful=好色的、执取

lul, =生气勃勃(=be lively)。cp. (巴lul)﹐【字根I.】激起(to stir)。

lū, =cut=切 / 砍 / 割

lok(巴lok), =look=看

loc, = =考虑(see consider)。cp. (巴loc)﹐【字根VII.】见(to see)。

v

vak, =see √vañc

vakṣ, / ukṣ, =increase=增大

vac(巴vac), = =说(speak)。cp.(梵vad)说(speak)。

vaj, = =强壮(be strong)。cp. (巴vaj)﹐【字根I.】去、走(to go)。

vañc(巴vañc), 弯曲地移动(move crookedly)。

vaṇṭ, =divide=划分

vat, =parehend=逮捕

vad, =speak=说

vadh / badh, =slay=杀

van / vā, =win=获胜

vand(巴vand), =greet=问候

vap(巴vap), 1.=strew=散播； 2.=shear切

vam(巴vam), =vomit=呕吐

val, =turn=使转动

valg, =spring=涌出, 产生

valh, =challenge=挑战

vaś, =be eager=急切, 热心

vas, 1./ uṣ/ uch, =shine=发光；2. (=巴vas)覆盖,着,授以(clothe)；3.(=巴vas)居住(dwell)。

vah(巴vah), 挑，背，扛，带(carry)。

vā, 1.(=巴vā)吹(blow)；2./ viu, =weave=织,编；3.=see √van

vāñch, =desire=想要, 希望, 请求

vāś, =bellow=吼叫

vāh, =press=按

vic, 1.筛，过滤(sift)；2.(=vyac)延长(extend)。cp.(巴vic)﹐【字根I.】分开(to separate)。【字根III.】被分开(to be separated)。

vij, =tremble=发抖

vid, 1.=know=知道；2.=find=找到

vidh, 1.=worship=崇拜；2.(=vyadh)刺穿(pierce)。

vindh, =lack=缺少

vip / vep, =tremble=发抖

viś(巴vis), =enter=进入

viṣ, =be active=活跃

viṣṭ / veṣṭ, =wrap包,裹

vī, =enjoy etc=喜欢

vīj, =fan=扇√yaj

vīd, =make strong=使强壮

vṛ, 1.遮盖(cover)；2.挑选(choose)；3.希望(to wish)。

vṛṅh / brṅh, =roar=吼叫

vṛj, =twist=扭转

vṛt(巴vat), =turn=使转动

vṛdh, =grow=成长, 增大

vṛṣ, =rain=下雨

vṛh, / bṛh, =tear, =撕开

ven, =long=渴望

vell, =stagger=摇摇晃晃

vest, =see √viṣṭ

vyac, / vic, = =延长(extend)。

vyaj, =see √vīj

vyath, =waver=摇摆

vyadh / vidh(巴vidh), = =刺穿(pierce)。

vyay, =expend=消费

vyā, / vī, =envelop=包住,裹住

vraj, =proceed=继续进行

vrad, / wand, =weaken=使弱

vran, =sound=发音

vraśc, =cut up=切开

vrādh, =stir up=搅拌

vrīḍ, =be abashed=使…羞愧

vruḍ, =sink=下沉

vlag, / vlañg, =pursue=追赶

vlī, / blī, =crush=压碎

ś

śaṅs, =praise=赞扬

śak(巴sak), =be able=能

śañk(巴saṅk), =doubt=怀疑

śat, =cut in pieces=切碎片

śad, 1.=prevail=胜过；2.=fall=落下

śap(巴sap), =curse=咒骂

śam 1./ śim, =labor=劳动；2.(=巴sam)安静，肃静(be quiet)；3.=note=纪录

śal, =leap=跳

śax, =leap=跳

śas, / śās, =cut=切

śā, / śi, =sharpen=使锐利

śās 1.(=śiṣ) r=顺序(orde)；2.(=śas)切(cut)。cp.(巴sās),【字根I.】教(to instruct)。

śikṣ(巴sīl), = 能修学

śiñgh, =snuff=嗅

śiñj, =twang=弦声

śip, =be smooth=平滑

śim, =see √śam

śiṣ, =leave=离开

śī (巴si), 1.=fall=落下；2.=lie=躺

śuc, =gleam=微光

śuj, =swell=肿胀

śudh / śundh(巴sudh), =purify=使洁净，行淸净

śubh / śumbh, =beautify=使美丽，为妙

śuṣ,1.(= sus)干(dry)；2.=blow see √śva=吹

śū/ śvā / śvi, =swell=肿胀

śṛ, 1.=crush=压碎；2.=see √śrā；3.=see √śri

śṛdh, =be defiant=挑战

ścand / cand, =shine=发光

ścam, =

ścut, =drip=滴下

śnath, =pierce=刺穿

śyā / śī, =coagulate=凝结

śrath/ ślath, =slacken=松弛

śran, =give=给

śram, =be weary=疲倦

śrambh(巴sambh), 使平静、平息。

śrā / 2śrī / 2 śṛ, =boil=沸腾

śrī / 3 śṛ, =resort=诉诸,凭借

śriṣ, =see √ślis

śrī 1./ śṛ, =mix=使混和；2.=see √śrā

śru(巴su), =hear=听到

śruṣ, =hear=听到

ślath, =see √śrath

ślā, =dissolve=分解

ślāgh, =extol=激赏

śliṣ / śriṣ, =clasp=紧抱

śvañc, =spread=使伸展

śvas / śuṣ(巴sas), =blow=吹

śvā / śvi, =see √śū

śvit, =be bright=明亮

S

ṣthīv, =spew=呕吐

S

sakṣ, =

sagh, =be equal to=相等

sac, =accompany=陪同

saj / sañj, =hang=把…挂起来

sad, 坐(sit)。cp.(巴sad (sim))﹐【字根I.】沉下(to sink down)。

san / 2.sā, = =得到(gain)。cp.(巴san)﹐【字根I.】制造噪音(to make a noise)。

sap, =为…服务(serve)。cp. (巴sah)﹐【字根I.】忍耐(to endure)，遭受(to suffer)。

sarj, =creak=发出喀吱声

saśc, =see √sac

sas, =sleep=睡

sah, =prevail=胜过

sā 1./ si, =bind=捆；2.=see √san

sādh / sadh, =succeed=成功

si(巴si), = =捆(bind)。

sic, = pour out=倾吐, 诉说

sidh, 1.= =击退(repel)；2.= =成功,继承(succed)。cp.(巴sidh)﹐【字根III.】完成(to be accomplished)。

sī, = si捆(bind)

sīv / syū(巴siv), = sew=缝合

su, = press out=挤向前

sul, =?

subh / sumbh, =smother=使窒息

sū / su, =generate=产生；=enliven=使有朝气；=impel=催促

sūd, =put in order=放入规则, 依序

sūrkṣ, =heed=留心, 注意

sṛ, = flow=流动, 流出, 盈满, 涨

sṛk, = be pointed=强调, 对准, 锐利

sṛj, = send forth=发出, 派遣, 寄出, 送

sṛp, =creep=蹑手蹑足地走、爬

sev(巴sev), = attend upon=服侍, 随行, 跟从

skand(巴khand), =leap=跳﹔使跳过

skambh / skabh(巴khambh), =prop=支持

sku, =tear=撕开

skṛ, =see √kṛ 1.

skhal, =stumble=绊脚

stan, =thunder=雷, 雷声

stambh / stabh, =prop=支持

stā, =be stealthy=秘密

stigh, =mount=登上, 爬上

stim / stīm, =be stiff=硬的, 黏的

stu, 1.=praise=赞扬；2.=drip=滴下

stubh, =praise=赞扬

stṛ, =strew=散播

stṛh, =crush=压碎

styā, stī, =stiffen=使变硬

sthag, =cover=遮盖

sthā(巴thā), =stand=站着

snā, =bathe=把…浸入,冲洗

snih, =be sticky=黏黏的

snu, =distil=蒸馏, 去芜存菁

spand(巴phad)=quiver=颤抖

spaś, =see √paś

spūrdh, =see √spṛdh

spṛ, =win=获胜

spṛdh / spūrdh, =contend=争夺

spṛś(巴phus),接触(touch)。

spṛh, =be eager=热心

sphaṭ, =split=劈开

sphar, =see √sphṛ

sphal, =strike=打, 攻击

sphā, =fatten=养肥

sphuṭ, =burst=爆炸

sphur / sphul, =see √sphṛ

sphūrj, =rumble=隆隆声

sphṛ / aphar / aphur / aphul, =jerk etc.=把…猛拉等等

smi, =smile=微笑

smṛ, =remember=记得

syand/ syad, =move on=前进

sraṅs / sras, =fall=落下

sridh, =blunder, =大错

srīv, =fail=不及格, 失败

sru, =flow=流动

svaj / svañj, =embroce=拥抱

svad / svād, =sweeten=使食物变甜

svan, =sound=发音, 出声

svap, =sleep=睡

svar, =sound=发音,出声

svād, =see √svad

svid, =sweat=出汗, 渗出; 焦虑; 发酵, 使出汗

h

had, =cacare ? ?

han (巴han), = =责打(smite)。(巴han)﹐【字根I.】杀(to kill)，打(to beat)。【字根III.】被杀(to be killed)。

har, = =使高兴(be gratified)。cp. (巴har)﹐【字根I.】取走(to take away)。

has(巴has), = =笑(smile, laugh)。

hā, 1.(=巴hā)离开(leave)；2.= =向前(go forth)。

hās, =go emulously=竞赛性的

hi, = =催促(impel)。cp. (巴hi)﹐【字根IV.】发送(to send)。

hiṅs, =injure=伤害

hikk, =sob=呜咽

hiṇḍ, =be empty=空的

hīḍ/ hel, =be hostile=敌人的

hu(巴hu), =sacrifice=牺牲, 脱售

hur, =see √hvṛ

hū / hvā (巴hve), =call=叫喊

hūrch, =fall away=疏远

hṛ, 1.=take=拿；2.=be angry=发怒

hṛṣ, =be excited=刺激

heṭh, =

heḍ / hel, =see √hīḍ

heṣ, =whinny嘶,以嘶声表示

hnu, =hide=把…藏起來

hras, =shorten弄短, 縮小

hrad, =make a noise=聲響, 喧鬧聲

hri(巴hiri), =be ashamed=羞愧

hru, =see √hvr

hres, =neigh=嘶鳴

hlad, =refresh=清新

hval, =go wrong=弄錯

hvr / hur / hru, =be or make crooked=彎曲, 不誠實

~~~~~~~~~~~~~~~~~~~~

譯自：

William Dwight Whiteny, Roots, Verb-Forms, and Primary Derivatives of Sanskrit Language, London,1885.

http://sanskritlibrary.org/whitney/)

參考工具 Reference Works

Pali Grammar Books 巴利文法書

Introduction to Pali , by A. K. Warder. Pali Text Society (PTS), 1991, 3rd.

A Pali Grammar , by Wilhelm Geiger (English Trans.). Pali Text Society (PTS), 1994.

Syntax of the Cases in the Pali Nikayas , by O. H. de A. Wijesekera. Published by the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka.

《巴利文法》水野弘元 著／許洋主 譯 （世界佛學名著譯叢 ５／華宇出版社）

Pali Dictionaries 巴利辭典

Pali-English Dictionary , by T. W. Rhys Davids & William Stede. Pali Text Society (PTS), 1986.

English – Pali Dictionary , by A. P. Buddhadatta Mahathera. Pali Text Society (PTS), 1955. Reprint: Motilal Banarasidass Publishers Pvt. Ltd., Delhi, 1989.

Concise Pali-English Dictionary , by A. P. Buddhadatta Mahathera, The Colombo Apothecaries’ Co., Ltd., 1968.

《巴利語辭典》水野弘元 著（春秋社）

巴汉词典K-M

K

K, 巴利文字母表的罗马化拼音第一个辅音字母。发音好像汉语中清音的 g。

Ka (从【疑代】kiṃ), 谁，什么，哪个。【阳】：单.主.ko；复.主ke；单.宾.kaṃ；复.宾.ke；单.具.kena；复.具.kehi﹑kebhi；单.离.kasmā﹑kamhā；复.离.kehi﹑kebhi；单.与.﹑属.kassa﹑kissa；复.与.﹑属.kesaṃ﹑kesānaṃ；单.处.kasmiṃ﹑kamhi(﹑kismiṃ﹑kimhi)；复.处.kesu。【阴】：单.主kā；复.主.kā﹑kāyo；单.宾.kaṃ；复.宾.kā﹑kāyo；单.具.kāya；复.具.kāhi﹑kābhi；单.离kāya；复.离.kāhi﹑kābhi；单.与.﹑属.kāya﹑kassā；复.与.﹑属.kāsaṃ﹑kāsānaṃ；单.处.kassā﹑kāyaṃ﹑kassaṃ；复.处.kāsu。【中】：单.主.kiṃ；复.主.kāni；单.宾.kiṃ；复.宾.kāni。Taṃ kissa hetu? 什么原因呢？(所以者何?)

-ka, -ika, 名、形、数词等变成形容词所附上的字尾，元音要做重音变化。另有附上-ya, -iya。

Kaṃsa(cp. Sk. kaṃsa)﹐铜，青铜，铜货币，铜锣。kaṃsakūṭa﹐伪货币。kaṃsathāla﹐铜皿。kaṃsapāti﹐铜钵。

Kakaca(onomat. to sound root kṛ, cp. note on gala; Sk. krakaca),【阳】锯子(a saw)。kakacūpama, kakacovāda, 锯子的譬喻。kakacakhaṇḍa, 锯木屑(fragment or bit of saw)。kakacadanta, 齿锯(tooth of a saw, DA.I,37 (kakaca-danta-pantiyaṃ kīḷamāna)) 。

Kakaṇṭaka, the chameleon J.I.442, 487; II.63; VI.346; VvA.258.

Kakaṇṭaka,【阳】变色龙(chameleon)。

Kaku,【阳】山峰，顶点，突出的角落(a peak, summit, projecting corner)。

Kakuṭa, 鸠，鸽子(a dove, pigeon)。kakuṭapāda,【阳】鸠脚(dove-footed; i. e. having beautiful feet. DhA.I,119) 。kakuṭapādī,【阴】鸠脚(J.II.93; DhA.I,119; Miln.169.)。

Kakudha(cp. Sk. kakuda, and kaku above),【阳】(公牛的)驼峰，鸡冠，阿见(产于热带亚洲的榄仁树属，参考 Ajjuna)。kakudhabhaṇḍa 【中】皇室的国旗，王位的五个标志(如王冠、宝剑、华盖、拖鞋和牦牛尾拂)。

Kakka,【中】浆糊，多油物质的沉淀物。

Kakkaṭa, kakkaṭaka(希腊文karkinos),【阳】螃蟹(a crab；台语：蟳cim5)。kakkaṭayanta,【中】为扎牢着墙而一端有钩的梯。

Kakkasa,【形】粗糙的(roughness)。

Kakkārika, Kakkāruka(fr. karkaru),【阴】黄瓜类(cucumber)。

Kakkhaḷa(kakkhaṭa, cp. Sk. karkara=P. kakkaṭaka),【形】1.粗糙的，硬的(rough, hard, harsh)。2.残酷的( cruel, fierce, pitiless)。kakkhaḷatā,【阴】粗糙的事物，坚硬。

kakh(梵kāṅkṣ), 【字根I.】欲(desire)。

Kaṅka,【阳】苍鹭(heron)。

Kaṅkaṇa,【中】手镯(bracelet)。

kaṅkh (梵kāṅkṣ)﹐【字根I.】怀疑(to doubt)。

Kaṅkhati (kaṅkh+ṃ-a)(cp. Sk. kāṅkṣā), 怀疑，拿不准。kaṅkhi,【过】。

Kaṅkhanā﹐Kaṅkhā﹐Kaṅkhāyanā,【阴】疑惑，不确定。《名色差别论》(Nāmarūpaparicchedo﹐ch.2.#119.)：「疑惑为疑，没有结论为‘相’，没有一个把握为‘作用’，没有抓住依止处(为现起)。」(Kaṅkhāyanā vicikicchā, asanniṭṭhānalakkhaṇā; anekagāhanarasā, appatiṭṭhāti gayhati.) S.12.20.︰‘1Ahosiṃ nu kho ahaṃ atītamaddhānaṃ(1过去世我存在吗？), 2nanu kho ahosiṃ atītamaddhānaṃ(2过去世我不存在吗？),3kiṃ nu kho ahosiṃ atītamaddhānaṃ(3过去世我是什么？), 4kathaṃ nu kho ahosiṃ atītamaddhānaṃ (4过去世我如何？), 5kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti(5过去世我从什么成为什么？); aparantaṃ vā upadhāvissati— ‘6Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, 7nanu kho bhavissāmi anāgatamaddhānaṃ(想未来：6未来世我将存在吗？7未来世我将不存在吗？)8kiṃ nu kho bhavissāmi anāgatamaddhānaṃ(8未来世我将存在什么吗？), 9kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ (9未来世我将如何存在？)10kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti(10未来世我将从什么成为什么？); etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati(于今现世内心将有疑问：)– ‘11Ahaṃ nu khosmi(11我存在吗？), 12no nu khosmi(12我不存在吗？), 13kiṃ nu khosmi(13什么是我？), 14kathaṃ nu khosmi(14怎样是我？), 15ayaṃ nu kho satto kuto āgato(15这众生(=我)来自哪里？), 16so kuhiṃ gamissatī’ti–netaṃ ṭhānaṃ vijjati (16他将去哪里？)此(怀疑)事不可能(=无有是处，或这个立足点不存在))。

Kaṅkhamāna, Kaṅkhī(Kaṅkhin) (Sk. kāṅkṣin)【形】(意见等)动摇的，有疑心的人，犹豫不决的人。

Kaṅkhanīya, kaṅkhitabba,【义】应该怀疑。

Kaṅkhāṭhāniya﹐Kaṅkhāṭṭhāniya﹐怀疑。

Kaṅkhāvitaraṇa﹐解疑。

Kaṅkhā-vitaraṇī﹐【阴】《渡脱疑惑注释》，Pātimokkha的批注书。

Kaṅkhita, (kaṅkhati 的【过分】) 怀疑。

Kaṅkhiya, kaṅkhitvā,【独】怀疑了。

Kaṅgu,【阴】稷(种子)(millet)。

kac﹐【字根III.】发光(to shine)。

Kacavara,【阳】1.尘埃，尘土(sweepings, dust, rubbish)。2.破布(rags, old clothes SA 283 (=pilotikā))。

Kacci, Kaccid (Sk. kaccid=kad+cid, see kad°),【形】疑问代词(常有 nu, nu kho(或许)虚词相随)。

Kaccha1(cp. Sk. kaccha),【阳】【中】1.沼泽地(marshy land, marshes)，长草、芦苇(long grass, reed)。2.箭(an arrow (made of reed))。kacchantara,【中】腋窝之下，王宫内部。kacchapuṭa,【阳】叫卖小贩。【形】挑担子的人。

Kaccha2, (ger. of kath)适合说( fit to be spoken)。akaccha,【反】。

Kacchaka,【阳】无花果树(figtree)。音译：揵遮耶。

Kacchapa(Sk. kacchapa, dial. fr. *kaśyapa, orig. Ep of kumma, like magga of paṭipadā),【阳】龟(a tortoise, turtle)。kāṇo kacchapo, 盲龟。śatapañcāśatka(一百五十赞佛颂), v.5.︰Mahārṇavayugacchidrakūrmagrīvārpaṇopamam (譬如巨海内，盲龟遇楂穴)。「楂ㄔㄚˊ」︰水中浮木。

Kacchā(cp. Sk. kakṣā),【阴】缠腰布，遮羞布，修饰象的带。kacchābandhana,【中】缠着腰带，围着遮羞布。

Kacchu(cp. Sk. kacchu),【阴】1.倒钩毛黧豆(Carpopogon pruriens其果实能使人发痒，见 Kapikacchu)。2.痒，结疤(itch, scab, a cutaneous disease)。kacchuyā khajjati﹐为痒所食( “to be eaten by itch”)。

Kajjala(Sk. kajjala, dial. fr. kad+jala, from jalati, jval, orig. burning badly or dimly, a dirty burn),【中】煤烟，烟灰(lamp-black or soot, used as a collyrium)。

Kañcana(梵kāñeana),【中】黄金(‘黄金’另有：jātarūpa,【中】。siṅgī,【中】。suvaṇṇa,【中】。)。kañcanavaṇṇa,【形】金色。kañcanagghika, kañcanagghiya, kañcanāveḷā, 金色的花圈(a golden garland)。kañcanakadalikkhaṇḍa,一串(台语：一芘)香蕉(bunch of bananas)。kañcanathūpa, 镀金的塔(a gilt stupa)。kañcanapatimā, kañcanarūpa﹐镀金的或金的塑像(a gilt or golden image or statue)。kañcanasūci, 金色的发夹(a gold pin, a hair-pin of gold)。

Kañcuka(from kañc (kac) to bind, Sk. kañcuka),【阳】夹克，外套，甲胄，蜕的蛇皮。

Kañjika, kañjiya(Sk. kāñjika),【中】酸粥(sour rice-gruel)。

Kaññā,【阴】女孩，年轻未婚女子(a young (unmarried) woman, maiden, girl)。

Kaṭa,【阳】垫，颊(台语：喙(卑页)chui3 phue2)。kaṭasāra,【阳】茎梗制的垫。

Kaṭa, (= kata), karoti的【过分】已做。

Kaṭaka,【阳】【中】1.圆圈，手镯(anything circular, a ring, a wheel ; a bracelet)，2.岩洞。

Kaṭacchu,【阳】匙(a ladle, a spoon)。kaṭacchumatta,【形】一匙量的。

Kaṭasī,【阴】墓地(a cemetery)。

Kaṭāha(Sk. kaṭāha),【阳】【中】容器，大锅，坚果壳。

Kaṭi(=Kaṭa),【阴】臀部，腰部。kaṭaṭṭhika, 臀骨。

Kaṭuka,【形】强烈的，剧烈的，痛苦的，苦痛的,【中】苦痛。kaṭukatta,【中】苦痛，激烈，辛味。kaṭukabhaṇḍa,【中】调味品。kaṭukapphala,【形】苦果，有痛苦的效果。【中】芬芳植物的种子。kaṭukavipāka,【形】苦报，有痛苦的结果。

Kaṭuviya﹐【形】吐出的、不洁的。

Kaṭuviyakata,【形】污染。

Kaṭṭha1 (Sk. kṛṣṭa, pp. of kasati, cp. kiṭṭha), 耕耘(ploughed, tilled)。akaṭṭha,未耕耘(untilled, unprepared)。sukaṭṭha, 善耕耘(well-ploughed)。

Kaṭṭha-2 (Sk. kaṣṭa), 【形】坏的，没有价值的(bad, useless. Only in cpds.; perhaps also in pakaṭṭhaka.)。kaṭṭhaṅga, 没有价值的(pithless, sapless, of no value (of trees) )。kaṭṭhamukha, 一种蛇(a kind of snake DhsA.300. )。

Kaṭṭha3 (Brh. Kāṣṭha),【中】木材(a piece of wood, esp. a stick used as fuel, chips, firewood)。kaṭṭhatthara,【中】木床，以小枝制成的垫。kaṭṭhamaya,【形】木制的。kaṭṭhakaṭhala, 【中】陶器的破片。kaṭṭhatiṇa, 草木(PvA.256.)。S.48.39./V,213.︰“Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṃyeva kaṭṭhānaṃ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati.”(诸比丘！譬如以二木互相摩擦，生热，出火；将那木头分离，对于这个的热，它就灭，它就止息。) 对于乐、苦、喜、忧、舍诸感受，都是保持着冷静的观察，观它生，观它灭。

Kaṭṭhaka,【阳】竹子。

Kaṭṭhissa,【中】镶珠宝的丝被单。

Kaṭhala,【中】陶器的破片。

Kaṭhina(Sk. kaṭhina & kaṭhora),【形】粗糙的，硬的，僵硬的。【中】迦絺那衣。kaṭhinatthāra,【阳】奉献迦絺那袈裟。kaṭhinuddhāra,【阳】取消迦絺那利益。

kaḍḍh﹐【字根I.】拖拉(to drag)。

Kaḍḍhati (kaḍḍh+a), 拖拉，拉。kaḍḍhi,【过】。kaḍḍhita,【过分】。kaḍḍhanta,【现分】。

Kaḍḍhana,【中】拉，拖拉，吸。

Kaṇa,【阳】谷壳和米粒之间的细粉末，碎米。

Kaṇaya,【阳】一种矛，矮矛。

Kaṇavīra,【阳】(植)夹竹桃(见 Karavīra)。

Kaṇājaka,【中】碎米粥。

Kaṇikāra,【阳】翅子树 (Pterospermum Acerifolium) 印度的一种材用乔木，木材淡红色，花金色，硬重适中，大都用作地板。

Kaṇiṭṭha, kaṇiya(<kaṇ减),【形】最年轻的，出生的年纪较小者,【阳】kaṇiṭṭhaka(=kaniṭṭhabhātika),【阳】弟弟。

Kaṇiṭṭhā, kaṇiṭṭhikā, kaṇiṭṭhī,【阴】妹妹。

Kaṇeru,【阳】象。【阴】雌象。参考 kareṇu 雌象。

Kaṇṭaka(<kantati2 切)【中】1.刺(a thorn)。2.骨头。3.任何有尖端的工具。4.障碍物(an obstacle, hindrance, nuisance)。kaṇṭakagahana﹐【中】有刺的丛林。kaṇṭakapassaya,【阳】皮下有长钉或刺的皮床。kaṇṭakādhāna,【中】多刺的树篱。kaṇṭakattaṃ障碍性。akaṇṭaka无刺。sakaṇṭaka有刺。nikkaṇṭaka离刺。akaṇṭaka-nikkaṇṭaka无刺离刺。S.35.203./IV,189.︰Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako”ti.(同于此理，诸比丘！凡世间有可爱的相貌，可意的相貌，于圣者之律，这称为棘。)

Kaṇṭha,【阳】脖子，咽喉。kaṇṭhaja,【形】在咽喉中产生的，喉咙的。kaṇṭhanāḷa,【阳】咽喉。

Kaṇṭhaka1 thorn, see kaṇṭaka(刺；骨头；任何有尖端的工具；障碍物)。

Kaṇṭhaka2,伴随乔达摩离开皇宫时的马(Mhbv 25; spelt kanthaka at J.I.54, 62 sq.)。

Kaṇḍa(Sk. kāṇḍa),【阳】【中】1.部分，章。2.箭，轴。kaṇḍaṃ, 片刻((adv.) a portion of time, for a while, a little)。

Kaṇḍaka(=kaṇṭaka Vin.II,318 (Bdhgh.); A.III,383; Bu XIII.29), 强盗。akaṇḍaka, 免于强盗的危险(free from thieves, PvA.161.)。

Kaṇḍarā,【阴】腱。

Kaṇḍu, kaṇḍuti,【阴】发痒，疥癣。kaṇḍuppaṭicchādiṃ,【阴】覆疮衣。

Kaṇḍūyana, kaṇḍūvana,【中】瘙痒，抓痕。

Kaṇḍūvati (kaṇḍu 的【派】), 发痒，被激怒，痒伤。kaṇḍūvi,【过】。

Kaṇṇa(梵karṇa),【中】耳朵，角，角落，衣服的边缘。kaṇṇakaṭuka,【形】难听的，刺耳。kaṇṇagūtha, kaṇṇamala,【中】耳垢。kaṇṇacchidda,【中】耳孔。kaṇṇaccbinna,【形】被割掉耳朵的人。kaṇṇajappaka,【形】耳语的人。kaṇṇajappana,【中】耳语。kaṇṇajalūkā,【阴】小蜈蚣。kaṇṇabila,【中】耳孔。kaṇṇabhūsā,【阴】耳环，耳朵的装饰品。kaṇṇamūla,【中】耳根。kaṇṇavalli,【阴】耳垂。kaṇṇavijjhana,【中】耳朵的穿孔。kaṇṇaveṭhana,【中】耳朵的某种装饰品。kaṇṇasakkhalikā,【阴】外耳。kaṇṇasota,【中】耳边。kaṇṇasukha,【形】悦耳的。kaṇṇasūla,【中】耳痛，耳疼。

Kaṇṇadhāra,【阳】(容器的)杯耳。

Kaṇṇikā,【阴】果皮，束，捆，札，屋顶，耳朵的装饰品。kaṇṇikāmaṇḍala,【中】屋顶的椽桷。kaṇṇikābaddha,【形】绑成束的。

Kaṇha,【形】黑(金文‘黑’，像人掉入黑田(黑色沼泽地，如︰柏油)，满身沾黑，「金文」下载自︰http://www.sinica.edu.tw/~cdp/)，暗，邪恶，黑家伙 (摩罗的别称)。【阳】黑色，毘瑟挐(Vishṇu印度教主神之一，守护之神)。kaṇhapakkha,【阳】黑半月，亏月(农历十六日至廿九日或三十日)。kaṇhavattanī,【阳】火。kaṇhavipāka,【形】邪业的报应，邪恶的结果。kaṇhasappa,【阳】黑毒蛇。kammaṃ kaṇhaṃ，业黑，黑业，即邪业。【反】kammaṃ sukkaṃ业白，白业，即正业。kammaṃ kaṇhasukkaṃ﹐黑白业。Kaṇhasukkasappaṭibhāgaṃ﹐黑白兼备。kammaṃ akaṇha-asukkaṃ akaṇha-asukkavipākaṃ﹐非黑非白业非黑白果报。《增支部》(A.4.232./II,232.)：「比丘！又，云何是非黑非白业非黑白果报(kammaṃ akaṇha-asukkaṃ akaṇha-asukkavipākaṃ)，是能尽诸业之业者耶？诸比丘！此中，若黑业黑报，若断思；若白业白报，若断思；若黑白业黑白报，若断思者。诸比丘！是非黑非白业非黑白报，能名尽诸业。」(cf.《舍利弗阿毘昙论》第七﹐T28.582~28.583) 《增支部注》(AA.4.232.；CS:p.2.391.)：Pahānāya yā cetanāti ettha vivaṭṭagāminī maggacetanā veditabbā.(断思：此处感知(断)导致轮回的‘道’思。)《增支部疏》(AA.4.232.)：Yā cetanāti yā apacayagāminicetanā.(若断思：若再生的毁灭之思。) ‘道’思：是指‘道’心(maggacitta)。《大般若波罗蜜多经》卷第三百八十三(T6.979.3 ~ 980.1)︰「非黑非白法，感非黑非白异熟，所谓预流果，或一来果，或不还果，或阿罗汉果，或独觉菩提，或复无上正等菩提。」(cf. T7.383.1.﹑729.2)

kat﹐【字根II.】切，割剪(to cut)。

Kata(=Kaṭa), (karoti 的【过分】), 已做，已制造，已做完，已实现。katakamma,【形】熟练的，业，已做了自己的工作。katakalyāṇa,【形】做善事的人。Katakicca(< kata-kicca < kar, karoti。kata, pp. 已被作；kicca,fpp. 应作之务(应断之染、应证之智)),【形】已运行义务。katañjalī,【形】合十。katapaṭisanthāra,【形】善待遇。kataparicaya,【形】熟练的，熟悉的。katapātarāsa,【形】吃了早餐。katapuñña,【形】种福，造福。katapuññatā,【阴】种福的事实。katapubba,【形】往昔已做的。Katabhattakicca(=bhattakiccaṃ katvā),【形】用过餐的。katabhāva,【阳】做了的事实。katavedī,【形】感谢的。kataveditā,【阴】报恩，感恩。katasakkāra, katasaṅgaha,【形】受款待的人。katasaṅketa,【中】约会，预先告示。katasikkha,【形】熟练的人。katanuggaha,【形】被协助的。katadhikāra, katabhinīhāra, katabhinivesa,【形】已决意或热望的人。kataparādha,【形】有罪的，违反者。katabhiseka,【形】施以涂油礼，供神用的。katākataṃ﹐已作和未作(what has been done & left undone)。katāni akatāni ca﹐已作和未作(deeds done & not done)。

Kataññū(cp. Sk. kṛtajña),【形】感恩的，亲切的，知恩(lit. knowing, i. e. acknowledging what has been done (to one))(台语：食水知水头ciah8 cui2 cai cui2 thau5，知恩报本ti un po3 pun2)。kataññuta,【阴】感恩。akataññuta,【阴】不知感恩(ungrateful)。akata-ññu,知无作的(knowing the Uncreated, i. e. knowing Nibbāna)。akataññu-rūpa(& akataññusambhava), 不知感恩的本性(of ungrateful nature)。

Kataññutā (abstr. <kataññū) ,【阴】感恩gratefulness (katassa jānanatā). akataññutā,不知感恩(ungratefulness)。

Katatta(abstr. fr. kata, cp. Sk. kṛtatvaṃ),【中】做，已做的事实(the doing of, performance of, only in Abl. katattā. Used adverbially in meaning of “owing to, on account of”. akatattā through non-performance of, in absence or in default of)。

Katama(cp. Vedic katama),【形】哪一，什么，哪个(which, which one (of two or more))。In some cases merely emphatic for ko, e.g. (katamena maggena āgato?); (katamo so atta-paṭilābho?). — Instr. katamena (scil. maggena) adv. by which way, how?

Katamatte,【处】一旦做完一些事物。

Katara,【形】哪一个(二中之一)。

Kati,【疑缀】几，多少。kativassa,【形】几年，几岁? katividha,【形】几种?

Katikā,【阴】会话，交谈，协定。katikāvatta,【中】契约，协定。僧团规约(saṅghassa katikasaṇṭhānaṃ)：由某一寺院或住区范围内的僧众订立的共同遵守的规章、条例、细则。(cf. Vin.Cv.357.)

Katipaya,【形】一些。

Katipāha,【中】几天。katipāhaṃ,【副】几天。

Katūpakāra,【形】帮助的。【阳】帮忙。

Katupāsana,【形】精于箭术，灵巧的。

Kate (Loc. of kata)【副】为了(for the sake of)，代表(on behalf of)。

Katokāsa,【形】被允许，准许的。

Kattabba,【义】应该做。【中】责任，义务。kattabbayuttaka,【形】应该做的。kattabbattā, kattabbatā,【阴】应该做。

Kattara,【形】非常小的。kattaradaṇḍa,【阳】kattarayaṭṭhi,【阴】拐杖，棒，杆。kattarasuppa,【阳】小簸箕。

Kattari, kattarikā,【阴】剪刀(scissors)，大剪刀。

Kattikamāsa,【阳】迦底迦月(月份名，于十月至十一月之间，农历9月16至10月15)。

Kattikā, & Kattika, (cp. Sk. kṛttikā f. pl. the Pleiades & BSk. karthika),【阴】 9月16~10月15(during which the full moon is near the constellation of Pleiades. It is the last month of the rainy season, terminating on the full moon day of Kattikā (kattika-puṇṇamā))。

Kattikā,【阴】昂宿(二十七星宿之一)。

Kattu,【阳】制造者，行为者，作家，句子的主题。kattukāma,【形】乐意做的。kattukāmatā, kattukamyatā,【阴】想做。kattukamyatāchandaṃ,想做之欲。

Kattuṃ,【不】要去做。

katth﹐【字根I.】称赞(to praise)。

Kattha,【副】哪里?

Katthaci,【无】某处。

Katthati (kath+a),以有…而自豪，自夸。katthi,【过】。katthita,【过分】。

Katthanā,【阴】自夸。

Katthī,【形】自夸的人，自夸的。katthita自吹自擂的。

Katvā, (karotī 的【独】), 做完，做了。

kath﹐【字根VII.】说(to say)。

Kathañci﹐某方式(somehow)。

Katthaci﹐某处(somewhere)。

Kathana,【中】会谈，交谈。

Kathaṃ,【副】如何? kathaṃkathā,【阴】疑虑，疑惑，不确定。kathaṃkathī,【形】疑心的人。kathaṃkara,【形】如何做，做什么的? kathaṃbhūta,【形】什么种类的? 什么样的? kathaṃvidha, kathaṃpakāra,【形】什么类型? kathaṃsīla,【形】什么戒的? kathaṃ kṛtva?何以故?

Kathā(<kath to tell or talk, see katheti; nearest synonym is lap),【阴】论，演讲，故事，谈话。kathāpābhata,【中】会谈的主题。kathāmagga,【阳】叙述，说明。kathādosa﹐无虚言。dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisajsaṃ pakāsi,说布施论、持戒论、生天论，及说诸欲之灾患、卑陋、污秽，出离之功德。A.9.1./IV,352.：appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā((十论︰)少欲论、知足论、远离论、无杂论、发勤论、戒论、定论、慧论、解脱论、解脱智见论。)

Kathāvatthu,【中】《论事》巴利论藏第五部，乃阿育王时代第三结集时(大约B.C.255年)，由目犍连子帝须(Moggaliputta-tissa)所编辑。内容以问答体的形式，阐明锡兰大寺派所传承的分别上座部教理，而将其它部派学说视为异端，加以批评驳斥，全部由二十三品226条的论点组成，且还涵盖其它部派对《律藏》和《经藏》的不同解释。在《论事》有比较完整及系统的巴利佛教逻辑应用，不同于因明或中论的风格。《论事》尚有︰《论事注释》(Kathāvatthu-aṭṭhakathā)、《论事根本注疏》(Kathāvatthu-mūlaṭīkā)、《论事小注疏》(Kathāvatthu-anuṭīkā)等。AA.3.67./II,308.︰Kathāvatthūnīti kathākāraṇāni, kathāya bhūmiyo patiṭṭhāyoti attho.(论事︰论之因，论之基地，和立足之义。)

《论事》逻辑方式共有八种方法，称为「八抑义」 (Aṭṭhakaniggahanaya) 其分为两个部分：一、「顺论」(Anulomapaccanīka)有四论，二、「反论」(Paccanīkānuloma)有四论。每一论也再分成五种方法。第一论Anulomapañcaka﹝顺论 五﹞1.)、ṭhapanā﹝建立﹞有两种：一、Anulomaṭhapanā﹝顺建﹞，二、Paṭilomaṭhapanā﹝反建﹞，2.)、Anulomapāpanā﹝顺到﹞，3.)、Anulomaropanā﹝顺提﹞，4.)、Paṭilomapāpanā﹝反到﹞，5.)、Paṭilomaropanā﹝反提﹞。

Anulomapañcaka﹝顺论 五﹞

1.)、ṭhapanā﹝建立： 设立问题﹞有两种：

一、Anulomaṭhapanā (Anuloma顺着 + ṭhapanā建立)

﹝顺建：从答案问题顺着建问﹞→ 例如： 若接受 A 是 B

二、Paṭilomaṭhapanā (Paṭiloma反 + ṭhapanā建立)

﹝反建：从答案问题反回建问﹞→ 例如： 若不接受B 是 A

2.)、Anulomapāpanā (Anuloma顺着 + pāpanā到，使到，此处指让对方接受)

﹝顺到：是让对方接受第一个答案，由改第二个答案顺着第一答案﹞

例如 → (顺建 Anulomaṭhapanā)： 如果接受 A 是 B，

(顺到Anulomapāpanā)： 也应该接受 B 是 A。

3.)、Anulomaropanā (Anuloma顺着 + ropanā提出。此处指出对方错误)

﹝顺提：让对方知道错误，指出第二答案错误，因对第一答案相反矛盾﹞

例如 → (顺建 Anulomaṭhapanā)：如果接受 A 是 B，

(顺到Anulomapāpanā)：也应该接受 B 是 A

(顺提Anulomaropanā)：有接受 A 是 B但不接受B 是 A

此言错！(自己矛盾)。

4.)、Paṭilomapāpanā (Paṭiloma 反 + pāpanā到，使到，此处指让对方接受)

﹝反到：是让对方接受第二个答案，由改第一个答案顺着第二答案﹞

例如 → (反建Paṭilomaṭhapanā)： 如果不接受 B 是 A，

(反到Paṭilomapāpanā)： 也不应该接受 A 是 B。

5.)、Paṭilomaropanā(Paṭiloma反 + ropanā提出，指出，此处指出对方错误)

﹝反提：让对方知道错误，指出第一答案错误，因对第二答案相反矛盾﹞

例如 → (反建Paṭilomaṭhapanā)：如果不接受 B 是 A，

(反到Paṭilomapāpanā)：也不应该接受 A 是 B

(反提Paṭilomaropanā)：有接受 A 是 B但不接受B 是 A

此言错！(自己矛盾)。

(录自︰Bhikkhu ānando︰《巴利阿毘达磨《论事》对「说一切有」思想批判之研究》)

Kathāsallāpa,【阳】会谈(talk, conversation)。

Kathāpeti (katheti 的【使】), 令说，送出信息。kathāpesi,【过】。

Kathita, (Katheti的【过分】) 说，讲，叙述。kathitakathitaṭṭhāna﹐说说讲讲。akathita, 不可讲说。

Katheti (kath +e), 说，讲，开示，叙述。kathesi,【过】。kathenta,【现分】。

Kathetvā,【独】说了，开示了。kathīyati,【被】被说。

Kadanna,【中】发霉的饭，坏的食物。

Kadamba,【阳】迦兰波树，东印度团花(东印度群岛的茜草科的一种遮阳乔木 (Anthocephalus cadamba)，木材硬、黄色，花簇生、球形、橙色芳香)。

Kadariya,【形】小气的，吝啬的,【中】贪财，小气。kadariyatā,【阴】吝啬，小气。

Kadali,【阴】车前草(plantain)，旗帜。kadaliphala,【中】香蕉。kadalimiga,【阳】羚鹿鹿皮。kadalimigapavara-paccattharaṇa,(最好的)羚鹿(皮制)的毛毡。

Kadā,【副】什么时候?

Kadāci﹐【副】某时(sometime, once (upon a time))。kathañci﹐某方式(somehow)。

Katthaci﹐某处(somewhere)。

Kadāci,【无】有时。Kadācikarahaci(kadāci karahaci),【无】很少，有时。

Kaddama,【阳】泥，泥潭。kaddamabahula,【形】满地烂泥。kaddamodaka,【中】泥水。

Kanaka,【中】黄金。kanakacchavī, kanakattaca,【形】金肤色。kanakappabhā,【阴】金色。kanakavimāna,【中】金宫。

Kanīnikā,【阴】瞳孔。

Kanta,【形】愉快的，可爱的。【阳】心爱的人，丈夫。akanta,【反】不愉快的。

Kantati1 , (Sk.kṛṇatti)编织(to plait, twist, spin)。

Kantati2, (kant +a) (Sk.kṛṇtati)切割(to cut, cut off)，修剪。kanti,【过】。kantanta,【现分】。

Kantana,【中】纺纱，切开。

Kantā,【阴】女人，妻子。

Kantāra,【阳】险难处，荒野，沙漠。kantāranittharaṇa,【中】通过沙漠。corakantāraṃ, 盗贼险难处。vāḷakantāraṃ, 猛兽险难处。nirudakakantāraṃ, 无水险难处(无洗澡水、饮用水)。amanussakantāraṃ, 非人险难处。appabhakkhakantāraṃ,饥馑险难处。(JA.I,99.)

Kantita, (kantati 的【过分】) 已纺，以切(割、削)，已修剪。

kand﹐【字根I.】哭泣(to weep)。

Kanda,【阳】块茎，薯蓣(yam)。

Kandati (kand哭+a), 哭，悲叹，哀悼。kandi,【过】。kandita,【过分】。

Kandanta, (Kandati的【现分】) 哭，悲叹。

Kandana, kandita,【中】哭，悲叹。

Kandara,【阳】kandarā,【阴】窟穴，在山壁中的洞穴。

Kanduka,【阳】(游戏中用的)球。

Kapaṇa,【形】1.贫穷的，悲惨的。2.不重要的。【阳】乞丐。

Kapalla, kapallaka,【中】平底锅，陶瓷碎片，大釜，壶，钵。kapallapūva,【阳】【中】薄烤饼，馒头。

Kapāla, kapālaka,【阳】1.(似龟的)壳。2.平锅。3.乞丐的碗。sīsakapāla, 头盖骨。

Kapi,【阳】猴子。kapikacchu,【阳】倒钩毛黧豆(热带的一种木质藤本植物 (Mucuna pruritum)，荚弯曲，被脆而倒钩的毛，能引起皮肤的特别痒感)。

Kapiñjala,【阳】鹧鸪(partrige)。古音译：劫宾阇逻。

Kapittha﹐Kapiṭṭhaka﹐【阳】野苹果(Feronia elephantum; wood-apple)。

Kapila,【形】黄褐色，茶色的。【阳】1.黄褐色，茶色。2.一位圣人的名字。3.一种灌木之名。Kapilavatthu, 迦毘罗卫城。‘Kapila’不是来自一位仙人的名字，而是自远古以来，尼泊尔当地用它生产食用油。

Kapilavatthu,【中】悉达多 (Siddhartha) 王子出生的城市。

Kapisīsa,【阳】门楣。

Kapota(Sk. kapota, greyish blue, cp. kapi),【阳】鸽子(a pigeon)，斑鸠(a dove，台语：斑甲)。2. (f.) °i a female pigeon PvA 47; °ka (f. °ikā Miln 365) a small pigeon J I.244.  –pāda (of the colour) of a pigeon’s foot J I.9.)。

Kapola,【阳】颊(cheek)。

kapp﹐【字根VII.】1.能干(to be able)，2.(=梵kḷp)使适合(to be fit for)。

Kappa, 【形】【阳】【中】1.适当的(fitting, suitable, proper)。2.【中】马套、圈套(a fitting, i. e. harness or trapping)。3.劫，世界周期，地质年。kappaṭṭhāyī, kappaṭṭhītika,【形】住劫，持续一个世界周期。kapparukkha,【阳】劫树(一种天上的树)，实现所有希望的天树。kappavināsa,【阳】毁劫，世界的破坏。kappavināsaka,【形】耗劫，世界的消耗。

Kappa,【形】适当的，(在【合】中)相似。

Kappaka,【阳】1.理发师。2.侍从。

Kappaṭa,【阳】旧碎布，破布。

Kappati (kapp使适合+a), 是适宜，看起来或觉得是…的样子，适当。

Kappana,【中】kappanā,【阴】1.安装。2.束以马具，装上马鞍。3.次序化。4.思考，(为 jīvita 加上前言) 生计，谋生。

Kappabindu,【中】点净，涂在新袈裟上的黑点(以示不执取新衣)。

Kappara,【阳】手肘。

Kappāsa(=kapāsa；梵 karpāsa),【中】棉花，棉布，古译：古贝。kappāsapaṭala,【中】棉花层。kappāsamaya, kappāsasika,【形】棉制的。kappāsī,【阳】棉花树。kappāsapicu【阳】棉花絮。kappāsika, 劫贝衣，即以劫贝树絮织成之绵衣。kappāsikavanasaṇḍa,【阳】劫贝树林。

Kappika,【形】(在【合】中)世界周期的。

Kappita, (kappeti 的【过分】) 已准备，已上马具，已整理，已过着。

Kappiya,【形】充用的，守法的，适当的。kappiyakāraka(kappiya适当的+kāraka作者),【阳】出家人的随从，提供适当事物的人，净人(在佛教僧团有十七种「执事人」(veyyāvaccakara)，只有第十三种「净人」是在家众)。kappiyabhaṇḍa,【中】允许出家人用的事物。

Kappūra,【阳】【中】樟树(camphor)。

Kappeti (kapp(kḷp)使适合+e), 准备，上马具，整理，考虑，制造，过着(生活)。kappesi,【过】。kappenta,【现分】。opt. kappeyya。

Kappetvā,【独】上了马具，整理了，准备了。

Kabara,【形】有斑点的，杂色的，斑驳的，多样化的。

Kabala, Kavala, Kavaḷa, (cp. Sk. kavala BSk. kavaḍa),【阳】【中】小块，一口(a small piece (=ālopa PvA.70), a mouthful, always appl. to food, either solid or liquid)。kabaliṅkāra,【阳】许多的。Kabaliṅkārāhāra(kabaḷīkāro āhāra, kabaḷiṃkāra āhāra),【阳】实质性的食物，段食(时节生色，或色聚中的食素oja)。kabaliṅkārāhārabhakkha-deva﹐搏食天，以块状食物为食之天界，指欲界诸天。kabaliṅkāro āhāro oḷāriko va sukhumo va﹐麁细之抟食。印度人一般之食法，将食物以手捏成团而食之，故谓之抟食。

Kabaḷikā(cp. Sk. kavalikā),【阴】绷带(包扎受伤之用)。

Kabba, Kabya,(cp. Sk. kāvya),【中】诗，诗的写作(a poem, poetical composition, song, ballad in)。kabbaṃ karoti, 写歌(to compose a song)。kabbakaraṇa,作诗(making poems)。kabbakāra,诗人(=kabyakāraka, a poet)。kabyalaṅkāra, 写歌颂句(庄严偈)。

kam(梵kram)﹐【字根I.】行、踏(to step)。

Kama(<kam(梵kram)行, cp. Vedic krama (kama-) step, in urukama, BSk. krama reprieve),【阳】1.正常(工作)状态，方式，进程，方法(going, proceeding, course, step, way, manner, e. g. sabbatth’âvihatakkama “having a course on all sides unobstructed” )。purisaparakkama﹐人的超常状态。kamakama, 【形】以某方式进行(having a certain way of going: catukkama walking on all fours (=catuppāda)。

Kamati (kam行+a), 1.行走(to walk)。2.去(to go or get to, to enter)。3.参与。kami,【过】。kanta,【过分】。kamitvā, -kamitūna, -kamma,【独】。

Kamaṇḍalu,【阳】【中】(带柄和倾口的)大水罐。

Kamanīya,【形】令人想要的，可爱的，美丽的。

Kamala 【中】睡莲。kamaladala,【中】睡莲的花瓣。

Kamalāsana,【阳】梵天，造物主。

Kamalinī,【阴】莲池。

Kamasaṅkhyā﹐【阴】序数。paṭhama=第一, dutiya=第二, tatiya=第三﹐ catthutha=第四, pañcama=第五, chaṭṭha=第六, sattama=第七, aṭṭhama=第八, navama=第九, dasama=第十, ekādasama=第十一, dvādasama=第十二, terasama=第十三, cuddasama=第十四, pañcadasama=第十五﹐soḷasama=第十六, sattarasama=第十七, aṭṭhārasama=第十八, ekūnavīsatima=第十九, vīsatima=第二十, tiṃsatima=第三十, cattāḷīsatima=第四十, paññāsatima=第五十, saṭṭhatitama=第六十, sattatima=第七十, asītima=第八十, navutima=第九十, satama=第一百。

Kamuka,【阳】槟榔树(areca nut tree)。现代北印度语中则称‘槟榔’为Pan。Abhidhānappadīpikāṭīkā (CS:p.573,#1051)：Kamuke tambūlaphalarukkhe.(槟榔：槟榔果的树)。槟榔子在中药材具有止痢、驱虫、缩瞳、兴奋等效果，其主要成分包括多酚化合物、槟榔碱、粗纤维、脂肪、醣类等。其成份会促使口腔黏膜细胞合成胶原蛋白质的量增加，同时会使分解及吞食胶原蛋白质的能力下降；因此形成过量之胶原纤维堆积，并因而成为口腔黏膜纤维化症，其中咀嚼后可产生提神(兴奋性)及保暖感觉的成分来自于槟榔碱，槟榔碱含有致突变性之物质，对人类口腔纤维母细胞有细胞毒性。其中的是槟榔素，是一种副交感神经作用药剂，在一般剂量有催涎及发汗的作用，高剂量则会作用在肌肉及中枢神经。槟榔素在肝脏中会被转变成槟榔啶，高剂量槟榔啶有镇静的效果。

Kampaka,【形】摇动者。

kamp﹐【字根I.】摇动(to shake)。

Kampati (kamp摇动+a), 战栗，波动。kampi,【过】。kampamāna, kampanta,【现分】。

Kampana,【中】kampā,【阴】发抖，运动。

Kampita, (kampeti 和 kampati 的【过分】), 已摇动，已激动。

Kampiya,【形】活动的，可摇动的。

Kampeti (kampati 的【使】), 摇动，令战栗。kampesi,【过】。kampenta,【现分】。

Kampetvā, kampiya,【独】摇动了。

Kambala,【中】毛织品，毛毯，音译：钳婆罗宝。kambalī,【形】穿绒衣的人。kambalīya,【中】绒衣。

Kambu,【阳】【中】黄金，海螺壳。kambugīva,【形】脖子有三条皱纹的人。

Kamboja,【阳】1.剑浮，剑浮沙，剑蒲，绀蒲，甘菩。印度十六大国之一。在印度西北，犍陀罗(Gandhāra)附近，生产牛、马等。《华严疏钞》卷四十五：「甘菩遮国，正云绀蒲，即是果名。赤白圆满，乍似此方林檎，而复三约横文。此国多端正女人，面似甘蒲，三约文成，以女名国。」kambojaka,【阳】，剑浮沙国人。

Kamboji,【阳】(马蹄)决明(Cassia tora假绿豆)，或翅果铁刀木(Cassia alata)。(kamojagumba= eḷagalāgumba耶罗伽罗)。

Kamma,【中】业(action﹐volitional，造作身口意的善因、恶因)，行为(deed)，工作(job)，造作(work)。kammakara, kammakāra,【阳】工人，劳工。kammakaraṇa,【中】造业，劳动，服务，工作。kammakāraṇā,【阴】体罚。kammakāraka,【中】(语法)宾格。 kammakaraporisa, 【阳】男仆。kammakkhaya,【阳】消业。kammaja,【形】业生的。kammajāta,【中】各种业，各种不同的行动或工作。kammadāyāda,【形】受作业分(受业的嗣)，业的继承者。kammanānatta,【中】多种业。kammanibbatta,【形】通过业而生的。kammaniyāma﹐业的定律。kammapaṭisaraṇa,【形】依靠业。kammapatha,【阳】业道，行动的方法。kammappaccaya,【形】业缘的。kammaphala(=vipāka异熟),【中】业的果，因果的报应。kammabandhu,【形】业的眷属，业为亲戚。kammabala,【中】业力，因果报应的力量。kammayoni,【形】业的生，业为母胎。kammavāda,【阳】业论，因果报应的观点。kammavādī,【形】信业，信仰因果报应。kammavipāka,【阳】业的异熟，业的报应。kammavega,【阳】业的推动力，因果报应的动力。kammasamuṭṭhāna,【形】由业而生起的。kammasambhava,【形】业生的。kammasarikkhaka,【形】与业有相似的因果关系。kammassaka,【形】自作业，自己造的业，业的主人。kammassakadiṭṭhi,【形】自作业之见。kammāyūhana,【中】业的堆积。kammaupacaya,【阳】业的积聚。dasakammapatha﹐十业道。十不善业道：pāṇātipātā(=pāṇaṃ hanati)杀生、adinnādānā (=adinnaṃ ādiyati) sammādiṭṭhikā不与取、kāmesumicchācārā(=kāmesu micchā carati)邪淫(与妻非处行淫亦属邪淫，‘非处’谓口及大便处)、musāvādā(=musā vadati)妄语、pisuṇāya vācāya(=pisuṇaṃ katheti)离间、pharusāya vācāya(=pharusaṃ bhāsati)粗语、samphappalāpā(= samphaṃ palapati)绮语、abhijjhā贪、byāpannacittā瞋、micchādiṭṭhi邪见。十善业道：离杀生、离不与取、离邪淫、离妄语、离离间、离粗语、离绮语、无贪、无瞋、正见。kammassakatā sammādiṭṭhi﹐自业正见，视「业」为个自的财产的正见。有六种自业正见：sabbe sattā kammassakā, kammadāyādā, kammayoni, kammabandhū, kammappaṭisaraṇā, yaṃ kammaṃ karissanti kālayānaṃ vā pāpakaṃ vā tassa dāyādā bhavissanti.一切众生各有己业、业的承继人、业是母胎、业是眷属、业是所依，他们都是自己所造善恶业的主人由业区分有情而有贵贱尊卑等(A.5.57./III,75.)。Yathā yathā’yaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisamvediyati﹐随人所作业则受其报(=如此如此那人作业，他自受如是如是〔报〕)。AA.5.89./III,274.：Kammārāmatāti navakamme ramanakabhāvo. (好(起)事业：乐于新的营作。)AA.6.14./III,348.：Kammārāmoti-ādīsu āramaṇaṃ ārāmo, abhiratīti attho. Vihārakaraṇādimhi navakamme ārāmo assāti kammārāmo.(寺)园的营作等：乐于(寺)园的目标之意。于盖精舍等新的营作(寺)园–给这个「(寺)园的工作」(之定义)。D.16./II,78.：“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.(「又，诸比丘！只要诸比丘不喜营作、不喜好(起)事业，诸比丘！则应可预期诸比丘之兴盛而非衰亡。」DA.16./I,528.：kammanti itikātabbakammaṃ vuccati. Seyyathidaṃ– cīvaravicāraṇaṃ, cīvarakaraṇaṃ, upatthambhanaṃ, sūcigharaṃ, pattatthavikaṃ, asaṃbaddhakaṃ, kāyabandhanaṃ, dhamakaraṇaṃ, ādhārakaṃ, pādakathalikaṃ, sammajjanī-ādīnaṃ karaṇanti.(营作：诸如此类的工作之谓。如：审查衣物，做衣服，支撑物，针盒，钵带，非系属物(带子?)，腰带，吹具，凳子，脚凳，扫帚等。)

(Mohavicchedanī断除愚痴(CS:p.78)：Tassa tassa vā kusalākusalakammassa taṃtaṃsadisāsadisarūpārūpavipākadānaṃ, kammasarikkhakavipākadānañca kammaniyāmo nāma.(如此这般的善不善业，得到如此这般相似不相似的色、无色业报，得到与业有相似的业报(梵语 niṣyandaphala等流果)，称为‘业的定律’。)(《法集论注》(DhsA.CS:p.313)：Tihetukakammaṃ tihetukaduhetukāhetukavipākaṃ deti. Duhetukakammaṃ duhetukāhetukavipākaṃ deti, tihetukaṃ na detīti, evaṃ tassa tassa kammassa taṃtaṃsadisavipākadānameva kammaniyāmo nāma.(三因业，得到三因、二因、无因的果报；二因业，得到二因、无因的果报；如此这般的业，得到如此这般相对应的果报))

M.56./I,373.： “Na kho, tapassi, āciṇṇaṃ Tathāgatassa ‘daṇḍaṃ, daṇḍan’ti paññapetuṃ; ‘kammaṃ, kamman’ti kho, tapassi, āciṇṇaṃ Tathāgatassa paññapetun”ti.((世尊说：)「苦行者！如来不常说已兑现的「罚，罚」。苦行者！如来是常说已实践的「业，业」。」“Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamman”ti.((世尊说：)「苦行者！这三业当中，这是很确定的，这是很明显的，我说造恶业、恶业的生起，意业最重罪。身业不如此，口业不如此。」

Kammakāraṇā,【阴】体罚。M.13./I,87.︰Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti– 1kasāhipi tāḷenti, 2vettehipi tāḷenti, 3aḍḍhadaṇḍakehipi tāḷenti; 4hatthampi chindanti, 5pādampi chindanti, 6hatthapādampi chindanti, 7kaṇṇampi chindanti, 8nāsampi chindanti, 9kaṇṇanāsampi chindanti; 10bilaṅgathālikampi karonti 11saṅkhamuṇḍikampi karonti, 12rāhumukhampi karonti, 13jotimālikampi karonti, 14hatthapajjotikampi karonti, 15erakavattikampi karonti, 16cīrakavāsikampi karonti, 17eṇeyyakampi karonti, 18baḷisamaṃsikampi karonti, 19kahāpaṇikampi karonti, 20khārāpatacchikampi karonti, 21palighaparivattikampi karonti, 22palālapīṭhakampi karonti, 23tattenapi telena osiñcanti, 24sunakhehipi khādāpenti, 25jīvantampi sūle uttāsenti, 26asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.((破入(他)家，劫夺、为盗、追剥、通奸他妻。)如是，彼被王捕，处以种种体罚，即：1以鞭打、2以藤打或3以半杖打。4或截手、5截足，6截手足、7截耳、8截鼻、9截耳鼻。10又课以酸粥锅刑、11课以贝秃刑、12课以罗睺口刑；13又课以火鬘刑、14烛手刑；15又课以驱行刑、16皮衣刑、17羚羊刑；18又课以钩肉刑、19钱刑、20灰汁刑、21闩转刑；22又课以槁踏台刑；或23又以沸腾油洒之、24令狗噉之、25活活杙刺、26以剑断头。他们这样致死或受几近于死之苦。诸比丘！此是欲患，为现实之苦蕴。以欲为因，以欲为缘，以欲为源，要之，欲为其因。)

★酸粥锅刑(bilaṅgathālika)破头盖以入热丸，为烂脑之刑。

★贝秃刑(saṅkha-muṇḍika)上唇两侧、耳、以至咽喉而裂其皮，所有毛发结为一束，以棒捻之，连毛发带皮取剥之，以粗砂磨洗头盖，如贝壳之刑。

★罗睺口刑(rāhumukha)如罗睺(阿修罗之王)口，以刑罪之口，即以捧开其口，口之奥部点灯，以枪剌掘其耳部。

★火鬘刑(jotimālika)全身浸油，以布包之而点火。次之烛手刑亦同样包手而点火。

★驱行刑(erakavattika)，此刑从罪人之颈至下踵唯剥其皮即以索缚而牵之。彼以踏自己之皮而死。

★皮衣刑(cīrakavāsika)皮肤由上剥至腰，从腰剥至踵上面的皮着下面。

★羚羊刑(eṇeyyaka)两肘和两膝以挂铁环，用铁棒贯通之，再用四根铁棒架之，于地上不能动，焚火于身体之四周。如被火围绕之羚羊而得名。

★钩肉刑(baḷisamaṃsika)以两钩钩其身体而剖皮、肉、筋。

★钱刑(kahāpaṇika)钱(kahāpaṅa四角铜钱)刑是削取其肉。

★灰汁刑(khārāpatacchika)语源不明，见佛音注释所示之内容，即以凶器伤其身体之各处，从其伤口注入疱性液(khara灰液)由皮、肉、筋流出，唯留连销之骨骸。

★闩转刑(palighaparivattika)使罪人横倒，以铁棒通实其耳，固定于地上不能动，即捉足以回转之。

★槁踏台刑(palālapīṭhaka)削其外皮，以臼石折碎其骨，以毛发包之如槁踏台。

Kammaja-vāta,【阳】业生风，出生时的剧痛，分娩的痛苦。

Kammañña, kammaniya﹐kammani(C.)﹐【形】适合工作的，预备好的状态，易于使用的。Kammaññatā(kamma+nya+tā),【阴】kammabhāva,【阳】预备，能工作，适宜，业有。DhsA.(CS:DhsA.pg.195)：Kammaññatāti kammani sādhutā; kusalakiriyāya viniyoga-kkhamatāti attho.(适应性：适合工作的善性；善应用于忍耐的状态。) Abhidhammatthavibhāvinīṭīkā《广释》(CS:p.110)：Tā kāya-citta-thaddha-bhāva-vūpasama-lakkhaṇā. Kammani sādhu kammaññaṃ, tassa bhāvo kammaññatā, kāyassa kammaññatā kāyakammaññatā.(它平息心所僵硬的状态，容易使用的易适应，它的存在的适应性，为‘心所适应性’。)。

Dhs.#46.：Katamā tasmiṃ samaye kāyakammaññatā hoti? Yā tasmiṃ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa 1kammaññatā 2kammaññattaṃ 3kammaññabhāvo–ayaṃ tasmiṃ samaye kāyakammaññatā hoti.(在此时什么是‘心所适应性’？此时是凡是受蕴、想蕴、行蕴的1适应性、2适应、3适应状态，即「此时是心所适应性」。)

Dhs.#47.：Katamā tasmiṃ samaye cittakammaññatā hoti? Yā tasmiṃ samaye viññāṇakkhandhassa 1kammaññatā 2kammaññattaṃ 3kammaññabhāvo–ayaṃ tasmiṃ samaye cittakammaññatā hoti.(在此时什么是‘心适应性’？此时是凡是识蕴的1适应性、2适业、3适业的态，即「此时是心适应性」。)

Kammaṭṭhāna,【中】业处(工作之处、作业之地)，工业的一个部门。kammaṭhānika,【阳】业处者，修禅者。 rūpakammaṭṭhāna﹐色业处。nāmakammaṭṭhāna﹐名业处。

Kammadhāraya,【阳】与形容词有关的或用作形容词的复合词。

Kammanta(Sk. karmānta; kamma+anta),【中】工作，职业。kammaṭṭhāna,【中】办事处，工场，工作的地方。

Kammantika(<kammanta),【形】经理，劳动者，工匠(a business manager, a laborer, artisan, assistant)。

Kammapaccaya, 【阳】业缘(kamma condition)。sahajāta-kammapaccaya, 俱生业缘。anantara-kammapaccaya, 无间业缘。pakatūpanissayapaccaya, 自然亲依止(业)缘。nānākkhaṇikakammapaccaya, 异剎那业缘。

Kammappatta,【形】即席者。

Kammabhava﹐Kammabhāva,【阳】业有。Pṭs.(CS:p.50)：47. Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā.(于以前的‘业有’的痴为无明，努力为行，欲求为爱，接近为取，思为有，这些于以前的业有的五法是今生结生的诸缘。) PsA(CS:p.1.223)：purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho.(在以前的业有：在以前的业有，带来在过去生所作的业有。)

Kammavācā,【阴】议会的正式宣言。

Kammasamuṭṭhāna-rūpa﹐【中】业生色(或业等起色)。

Kammassakadiṭṭhi,【形】自作业之见。A.5.57./III,72.︰‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo. Yaṃ kammaṃ karissāmi– kalyāṇaṃ vā pāpakaṃ vā– tassa dāyādo bhavissāmī’ti (我是自业者︰业的继承者，以业为胎，以业为亲属，以业为归趣。凡我所造的业，无论美恶，我将是它的继承者。)

Kammassāmī,【阳】生意的拥有者。

Kammādhiṭṭhāyaka,【阳】主管，负责人，指挥者，管理者。

Kammānurūpa,【形】依照业的。

Kammāra(Vedic karmāra), 【阳】铁匠、金匠(a smith, a worker in metals generally D II.126, A V.263; a silversmith Sn 962= Dh 239; J I.223; a goldsmith J III.281; V.282. The smiths in old India do not seem to be divided into black-, gold- and silver-smiths; J III.282 and VvA 250, where the smith is the maker of a needle)。kammāruddhana, 铁匠炉灶(a smith’s furnace, a forge J VI.218; kammārakula, 铁匠世家(a smithy M I.25)。kūṭa)。a smith’s hammer Vism 254)。kammāragaggarī, 铁匠的风箱(a smith’s bellows S I.106; J VI.165; Vism 287 (in comparison) )。kammāraputta, 铁匠之子( “son of a smith,” i. e. a smith by birth and trade D II.126; A V.263; as goldsmith J VI.237)。kammārabhaṇḍu, 秃头金匠(bhaṇḍ, cp. Sk. bhāṇḍika a barber) a smith with a bald head Vin I.76)。kammārasālā, 【阴】锻工场( a smithy Vism 413; Mhvs 5, 31. )。 kammārabhasta﹐炼铁的风箱。

Kammārambha,【阳】一项事业的开始。

Kammāraha,【形】有参加权的。

Kammārāma,【形】对工作有兴趣的。kammārāmatā,【阴】乐于世间的活动。

Kammāsa,【形】1.有斑点的，混杂的。2.不一致的。akammāsa,【形】无斑点的，无混杂的。

Kammika, kammī, (在【合】中) 【阳】做，执行者，照顾者。

Kamyatā, (在【合】中) 【阴】希望，渴望。

Kaya,【阳】购买。kayavikkaya,【阳】贸易，买卖。kayavikkayī,【阳】商人，经纪人。

kar(梵kṛ, skṛ)﹐【字根VI.】做或制造(to do or make)。

Kara(<kar(梵kṛ)),【形】1.做的，执行的。2.【阳】1.作者，手(“the maker,” i. e. the hand)。(在【合】中) karagga, 手端。karaja,【阳】指甲。karatala,【中】手掌。karapuṭa,【阳】揣手儿，双手交错。karabhūsā,【阴】手饰品，手镯。atikaraṃ (adv.) doing too much, going too far; karadukkara (a) difficult to do, not easy, hard, arduous;; (n. nt.) something difficult, a difficult task; ukkara-kārikā “doing of a hard task,” exertion, austerity. karasukara easy to do; na sukaraṃ w. inf. it is not easy to.  karakaṭaka (m. nt.) a hand-wheel, i. e. a pulley by which to draw up a bucket of water; karaja “born of kamma” in karaja-kāya the body sprung from action, an expression always used in a contemptible manner, therefore=the impure, vile, low body. karaja-rūpa. karatala the palm of the hand; karamara “one who ought to die from the hand (of the enemy),” but who, when captured, was spared and employed as slave; a slave; karānītā a woman taken in a raid, but subsequently taken to wife; one of the 10 kinds of wives (see itthi) (=dhajāhaṭā); karagāhaṃ gaṇhāti to make prisoner; karamita “to be measured with (two) hands,” in karamajjhā, a woman of slender waist.

Karaka,【中】1.杯子，饮料容器。2.【阳】石榴树。

Karakā,【阴】冰雹。karakāvassa,【中】雹暴，冰雹，雹(暴风雨)。

Karajakāya,【阳】(污染而生的)身体。

Karañja,【阳】水黄皮(产于亚洲的一种豆科乔木 (Pongamia glabra)，具羽状复叶，有光泽；花序总状，花乳白色，芳香，用作遮荫树和一种照明油的来源)。

Karaṇa, karaṇa-, -karaṇa, (kar(梵kṛ)做, cp. Vedic karaṇa),【形】做，制作，生产(doing, making, causing, producing)。【阴】Karaṇī。karaṇattha,【阳】就某种意义来说。karaṇavibhatti,【阴】工具格(语法)。cakkhukaraṇa, ñāṇakaraṇa, 导致明智(leading to clear knowledge)。

Karaṇīya(grd. of karoti),【形】应该被做的(that ought to be, must or should be done, to be done, to be made)。【中】责任，义务。karaṇīyatā,【阴】有必须被做的事实。

Karaṇḍa, karaṇḍaka,【阳】箧，首饰盒，小盒子，小容器，台语：橐仔 lok4 a2、觳仔 khok4 a2。

Karabha,【阳】1.骆驼。2.手腕。

Karamadda,【阳】假虎刺属树 (Carissa carandas)。

Karamarānīta,【形】战俘。

Karavīka,【阳】印度的杜鹃鸟(cuckoo)，音译︰迦陵频伽鸟。karavīkabhāṇī,【形】清脆，以一种清楚又旋律美妙的声音说话。

Karavīra,【阳】夹竹桃树(特指观赏的常绿灌木 (Nerium oleander)，产东印度群岛，叶狭长全缘，花簇生，白色至红色，芳香)。

Karitvā, (karoti 的【独】), 做了。

Karī,【阳】象。

Karīyati (karoti‘做’的【被】), 被做。【过】karīyi。

Karīyamāna, kayiramāna (kariyati 的【现分】) 正在做完。

Karīsa1,【中】伽里沙(一个正方形的土地衡量，大约有一英亩a square measure of land, being that space on which a karīsa of seed can be sown (Tamil karīsa), see Rhys Davids, Ancient Coins and Measures of Ceylon, p.18; J.I,94, 212; IV,233, 276; VvA.64.

Karīsa2 (cp. Sk. karīṣa, to chṛṇatti to vomit), 【中】粪，排泄物(refuse, filth, excrement, dung); PvA.87, 258; KhA 59; muttakarīsa, 粪尿(urine and fæces)。karīsamagga, 【阳】肛门(the anus; –karīsavāca (nt.) a cesspool J.III,263 (=gūthakūpa); –karīsavāyin, f. karīsinī diffusing an odour of excrement PvA.87.

Karuṇaṃ,【副】可怜地，怜悯地。

Karuṇā(<kar做；cp. Vedic karuṇa nt. (holy) action; Sk. karuṇā, fr. kṛ.),【阴】悲悯，同情(pity, compassion, to destroys the pain of others)。karuṇāyanā,【阴】可怜。《广释》(Vibhv.p.86；CS:p.111)：Karoti paradukkhe sati sādhūnaṃ hadayakhedaṃ janeti, kirati vā vikkhipati paradukkhaṃ, kiṇāti vā taṃ hiṃsati, kiriyati vā dukkhitesu pasāriyatīti karuṇā, sā para-dukkh-āpanayana- kāmatā-lakkhaṇā. Tāya hi paradukkhaṃ apanīyatu vā, mā vā, tadākāreneva sā pavattati.(他人受苦时，令诸善人的心震动(同情)为「悲」；或者拔除他人扰乱之苦，或者买杀它(拔他人之苦)，或者在被行为折磨上，被引起行动为「悲」。他带近他人之苦的渴望的相，或者于被取走他人之苦，勿令如此，然后，他转起行动。)

Karuṇāyati (karuṇā 的【派】), (觉得)可怜。karuṇāyi,【过】。

Kareṇu, kareṇukā,【阴】母象，雌象。

Kareri,【阳】麝香蔷薇树(musk-rose tree，地中海地区的一种蔷薇 (Rosa moschata)，枝弯曲或多少攀援，花带麝香气味)。kareri-kuṭikā﹐麝香蔷薇树小屋。

Karoti, (kar做+o),建筑，建立(1. to build, erect)。2.做，行动(to act, perform, make, do))。3.制造，生产(to produce) 。4.写，组合(to write, compose) 。5.穿(to put on, dress) 。6. (to impose (a punishment))。7.转入(to turn into (with Loc. or two Acc.))。8.使用(to use as (with two Acc.)。9.带入(to bring into (with Loc.))。10.放置(to place (with Loc.))。kari, akāsi,【过】。kata, -kata,【过分】。katvā, karitvā, kātūna, kattūna, katvāna, -kariya,-kiriya,【独】。【现分】kurumāna, kubbāno, karāno, kubba, akubba, karonta。I. Act. 1. Ind. Pres. karomi,; Opt. kare Dh 42, 43, pl. (kareyyāma) kareyyātha; or (sing.) kareyya (freq.), kareyyāsi; kareyya; kuriyā (=Sk. kuryāt); Ppr. karan, or karonto (f. karontī). — 2. Impf. (akara, etc.).- 3. Aor. (akaṃ) akariṃ, etc., 3rd sing. akāsi, 2nd pl. akattha; 3rd pl. akariṃsu; akaṃsu; without augment kari. Prohibitive mā(a)kāsi, etc. — 4. Imper. karohi; karotha. — 5. Fut. karissāmi, etc.; kassāmi; kāsaṃ; kāhāmi (in sense of I will do, I am determined to do, usually w. puññaṃ & kusalaṃ poetical only);2nd sing. kāhasi; 1st pl. kāhāma. — 6. Inf. kātuṃ; kattuṃ; kātave(=kātuṃ); kātuye. — 7. pp. kata, see sep. — 8. Ger. katvā, etc.; katvāna (poet.); karitvā see IV. II. Med. 1. Ind. pres. (kubbe, etc.) 3rd sing. kubbati; 3rd pl. kubbanti; or 3rd sing. kurute; Opt. (kubbe, etc.) 2nd pl. kubbetha; or 3rd sing. kayirā; kayirātha (always expl. by kareyya); kubbaye. — Ppr. (kurumāna, kubbāno, karāno) (a)kubbaṃ; (a)kubbanto It 86; f. (vi)kubbantī; (a)kubbamāna; (vi)kubbamāna. — 2. Impf. (akariṃ, 2nd sing. akarase, etc.) 3rd sing. akubbatha; 1st pl. akaramhase. — 3. Aor. (none) — 4. Imper. (2nd sing. kurussu, 3rd sing. kurutaṃ, 2nd pl. kuruvho) 3rd sing. kurutaṃ (=Sk. kurutāṃ). — 5. Fut. (none). III. Pass. 1. Ind. pres. (karīyati, etc.) kayirati; and kīrati. Ppr. (karīyamāna, kayīra°). 2. Fut. kariyissati. — 3. Grd. karaṇīya (q. v.), (kayya) kātabba . IV. Caus. I. (DeNom. to kāra) kārayati=kāreti, in origin. meaning of build, construct, and fig. perform, exercise, rule, wield (rajjaṃ): kārehi (of huts), kārayissāmi (of doll); kāressaṃ (do.), akārayi; akārayuṃ; akāresi;kāretuṃ; kārayamāna (of chair); kāretvā (nāmaṃ); karitvā(vasiṃ);(vittiṃ); p. 97 (uttarāsaṅgaṃ). V. Caus. II. Kārāpeti; Aor. kārāpesi he had (=caused to be) erected, constructed; fut. kārāpessāmi; ger. kārāpetvā; grd. kārapetabba.

Karonta,【现分】正在做。

kal﹐【字根VII.】发声(to sound)，响起(to count)，计算(to calculate)。

Kala,【阳】甜低音。kalakala,【阳】乱杂音。

Kalati(kal, kālayati)﹐发声(to utter an (indistinct) sound)。【过分】kalita。

Kalatta,【中】妻子。

Kalandaka,【阳】1.松鼠(a squirrel)，台语：膨鼠。2.有装饰的布或席(an (ornamental) cloth or mat, spread as a seat J.VI,224.)。kalandakanivāpa(kalandaka(迦兰哆),栗鼠。Nivāpa,饲养处。)【阳】喂松鼠的地方。Veḷuvane Kalandakanivāpe(kalandaka松鼠+nivāpa饲养处)﹐(在)竹林迦兰哆园，又作「竹林精舍」。

Kalabha,【阳】象崽，象仔。

Kalala,【中】泥，泥沼。kalalamakkhita,【形】泥涂的，泥弄脏的。kalalarūpa,【中】歌罗罗、羯剌蓝、羯罗蓝。意译为凝滑、杂秽。指初受胎后之七日间。SA.10.1./I,300.：atha kho tīhi jāti-uṇṇaṃsūhi katasuttagge saṇṭhitatelabinduppamāṇaṃ kalalaṃ hoti.(三事(和合)生的歌罗罗，像线端上纤毛住立的油滴大小(按：受精卵大小直径约为0.2mm))

Kalasa,【中】小水壶。

Kalaha(cp. Sk. kalaha, fr. kal发声),【阳】吵架，争论，动干戈(quarrel, dispute, fight)。kalahakāraka,【形】吵架者。kalahakārana,【中】争论的因素。kalahasadda,【阳】吵闹，口角，争论。akalaha,【阳】不吵闹，不争论。mahākalaha,【阳】大吵(a serious quarrel)。

Kalaṅka,【阳】班点，标志，缺点。

Kalā,【阴】全部的一小部分，艺术。

Kalāpa,【阳】1.捆，束。2.箭袋。3.色聚(a group of qualities, 一组基本粒子，有八、九、十、十一、十二、十三个)。

Kalāpī,【阳】1.孔雀。2.有箭袋或捆人。

Kalāya﹐【中】豌(ㄨㄢ)豆(a kind of pea, the chick-pea, It is larger than a kidney bean (mugga) and smaller than the kernel of the jujube (kolaṭṭhi))。kalāyamatta, 豌(ㄨㄢ)豆大小(of the size of a chick-pea)。

Kali,【阳】1.击败。2.坏运气。3.罪。4.忧伤。kaliggaha,【阳】投输，败北，恶果。kaliyuga,【中】劫灭，灭期即：永世周期中四期(成、住、坏、灭)的最后一期。

Kaliṅgara,【阳】【中】木头，槁，朽木，谷壳。S.20.8./II,268.︰Kaliṅgarūpadhānā, bhikkhave, etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṃ. Tesaṃ Māro pāpimā na labhati otāraṃ na labhati ārammaṇaṃ.(诸比丘！今诸比丘以槁为枕，不放逸、热心、专心而住。因此，魔波旬不得侵犯、不得机缘。)。

Kalīra,【中】棕榈树茎上的软部份。

Kalusa,【中】1.犯。2.不道德。【形】1.不纯的。2.肮脏的。

Kalebara(=Kalevara, Kaḷevara),【中】1.身体(the body)。2.( a dead body, corpse, carcass)。

Kalyāṇa,【形】1.迷人的。2.道德上好的。【中】仁慈，功绩，德行，福利。kalyāṇakāma,【形】很好的需要。kalyāṇakārī,【形】做好事的人，有品德的。kalyāṇadassana,【形】英俊的，可爱的。kalyāṇadhamma,【形】有品德的。【阳】良法，妙法，好行为，好教义。kalyāṇapaṭibhāṇa,【形】急智。kalyāṇamitta,【阳】良友(good reputation of a man)，好朋友，诚实的朋友。kalyāṇajjhāsaya,【形】有善行的意图。

Kalyāṇatā,【阴】仁慈，美人。

Kalyāṇī,【阴】1.美女。2.在锡兰的一条河名和一个城名。

Kalla1 & Kalya,【形】1.健康的，健全的(well, healthy, sound)。2.聪明的，能干的(clever, able, dexterous)。3.预备好的(ready, prepared)。4.适当的(fit, proper, right)。【中】预备好，适当。kallatā,【阴】能力，准备就绪。kallasarīra,【形】有健全的身体(【反】akallasarīra)。kallaṃ nu,适当吗( [kho] is it proper?)。akalla﹐【反】不适当的(not well, unfit)。pattakalla, 【中】达成预备好的，时到。kallakusala, 很熟练(of sound skill (cp. kallita)。kallacitta, 心理预备好(of ready, amenable mind。kallacittatā, 心理预备好(the preparedness of the mind (to receive the truth) J.II.12 (cp citta-kalyatā)) 。kallarūpa, 美丽的外表(of beautiful appearance)。

Kalla2,【阳】【中】灰(ashes J.III.94 (for kalala))。kallavassa, 灰雨(a shower of ashes J.IV.389.)。

Kallahāra,【中】白睡莲花。

Kallola,【阳】巨浪。

Kaḷopī (=khaḷopi) ,【阴】1. (a vessel, basin, pot)。2. (a basket, crate (=pacchi ThA.219; J.V.252) 。kaḷopīmukha, (the brim of a pan or cooking vessel); kaḷopīhattha, (with a vessel or basket in his hand)。

Kavaca,【阳】盔甲，甲胄。

Kavandha, kabandha,【阳】无头的身体。

Kavāṭa,【阳】【中】窗户，门的百叶窗。

Kavi,【阳】诗人。kavitā,【阴】kavitta,【中】诗人的身份。

Kaviṭṭha (=kapiṭṭha),【阳】木苹果树(elephant-apple tree﹐Feronia elephantum，东南亚荟香科的一种小乔木，生产一种坚硬、沉重而经久的、带黄色的木材，酸果实作为食物，并和叶一起作为民间药)。

kas(梵kṛṣ)﹐【字根I.】耕种(to plough)。

Kasaṭa,【阳】拒绝，渣滓，辛辣的味道。【形】污秽的，无价值的。

Kasati (kas+a), 耕种。kasi,【过】。kasita, kaṭṭha,【过分】。kasitvāna,【现分】。S.22.102./III,155.：kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati (农夫执大犁而耕，耕断一切生长之根)。

Kasana,【中】耕作。Kasanta, kasamāna,【现分】正在耕种。

Kasambu,【阳】污物，垃圾(anything worthless, rubbish, filth, impurity)。

Kasambujāta,【形】不纯的，败类的(one whose nature is impurity)。

Kasā(Vedic kaśā),【阴】鞭(a whip)。kasāhata,【形】被鞭打。

Kasāya,【中】煮出的汁，蒸馏。

Kasāva,【阳】【中】1.涩(味)。2.橘色的布。【形】橘色。

Kasi,【阴】耕耘，耕作。kasikamma,【中】农业，务农，饲养。kasibhaṇḍa,【中】农具。

Kasiṇa (梵 Kṛsna),【形】全部，整个的(entirely or whole)。【中】(修禅的取相)遍。kasiṇaparikamma,【中】修遍禅的初步工作。kasiṇamaṇḍala,【中】修遍禅的圆碟。dasa kasiṇāyatanāni,十遍处(十一切处)。

Kasitaṭṭhāna,【中】耕了的地。

Kasitvā,【独】耕种了。

Kasira,【形】悲惨的，困难的。【中】悲惨，麻烦，困难。kasirena,【副】困难地，吃力地。

Kasmīra,【阳】迦湿弥罗，北印度的一个国名。

Kassaka(<kasati),【阳】农夫、农民、耕者、田夫(a husbandman, cultivator, peasant, farmer, ploughman)。台语：做穑人co3 sit lang5。

Kassci(kassa+ci)﹐某人的(of someone)。

Kassati (kass(梵kṛṣ)+a), 拖拉。kassi,【过】。参考 kaḍḍhati 拖拉。

Kahaṃ(Vedic kuha),【副】哪里?( where? whither?)

Kahāpaṇa,【阳】【中】迦哈钵拿(硬币，大约值12 pence(便士)的英国旧币。1971年未进行币值十进制之前，一英镑等于20先令，而1先令又等于12便士。换言之，一英镑等于240便士。)。kahāpaṇaka,【中】钱刑，以切小肉块的方式来拷问。《普端严》(Sp.Pārā.III,689.)︰kahāpaṇoti sovaṇṇamayo vā rūpiyamayo vā pākatiko vā.(货币︰金制的、银制的、天然的)。

kā﹐【字根III.】发音(to sound)。

Kāka,【阳】乌鸦(“乌鸦反哺”是指‘寒鸦’(jackdaw)，不过牠也有偷窃的坏行为)。kākapāda, 乌鸦的脚，十字标志。kākapeyya,【形】满至河岸(乌鸦能轻易地饮到河水)。kākavaṇṇa,【形】乌鸦的颜色(即：黑色)，锡兰的一位国王名字。kākasadiso, 形同乌鸦(按︰乌鸦有偷盗行为)。

Kākacchati (kas+cha, ka 重迭，而 s 被改成 c，首个 ka 的元音被长化 ), 打鼾。kākacchi,【过】。kākacchamāna,【现分】。

Kākaṇikā,【阴】非常低值的硬币(如：farthing英国古便士)。

Kākasūra,【形】似乌鸦一般的聪明，不知羞耻的人。

Kākassara,【形】声如鸦音。

Kākī,【阴】雌乌鸦。

Kākola,【阳】渡鸦(raven，一种大的亮黑色的鸟(Corvus corax)，体型比普通乌鸦大，是杂食性，它的行为显著聪明和有害，喉部有窄和变尖的羽毛。分布于北半球北部，但现在于美国东部大部分已灭绝)。

Kāca,【阳】玻璃，水晶。眼睛的白内障。kācatumba,【阳】玻璃瓶。kācamaṇi,【阳】水晶。kācamaya,【形】玻璃制的。nīlakācamaṇi,【阳】蓝宝石。

Kāja,【阳】扁担。kājahāraka,【阳】挑担者。

Kāṭa,【阳】男人性器官。

Kāṇa(cp. Sk. kāṇa),【形】瞎(一只眼睛)。【阳】单眼的人(blind, usually of one eye, occasionally of both)。kāṇakacchapa,盲龟(the blind turtle)。

Kātabba,【现分】应该被做。【中】责任。

Kātara,【形】吝啬的，卑鄙的，悲惨的。

Kātave, kātuṃ,【不】要去做。

Kātukāma,【形】想做。kātukāmatā, kātukamyatā,【阴】想要去做或运行。

Kādamba,【阳】一种灰翅膀的鹅。

Kānana,【中】森林，小树林。

Kānāmā f. of konāma, 他叫做什么?(of what name? what is her (or your) name? Vin.II,272, 273; J.VI.338.)。

Kāpilavatthava,【形】迦毘罗卫城 (Kapilavatthu) 的。

Kāpurisa,【阳】可怜的人，可鄙的人。

Kāpotaka,【形】淡白色的。kāpotikā,【阴】一种(微红色的)酒。

kām(梵kam)﹐【字根VII.】渴望、想要(to desire)。

Kāma(cp. Vedic kāma),【阳】【中】贪欲(性爱)，想要(不一定是贪)，快乐，乐趣，官能享乐的对象。kāmagiddha, 贪欲，贪婪于官能享受。kāmaguṇa,【阳】情欲，官能上的享受。kāmagedha,【阳】执情，执着于官能享受。kāmacchanda,【阳】激情，官能享受的刺激。kāmataṇhā,【阴】恋情，对官能享受之渴望。kāmada, kāmadada,【形】情施，给予的都是很想要的东西。kāmadhātu 【阴】情欲世界。kāmapaṅka,【阳】贪欲的泥沼。kāmapariḷāha,【阳】灼热的情感。kāmapaṅkabhava,【阳】欲界。kāmabhogī,【形】享受的财物。kāmamucchā,【阴】官能上的麻木。kāmarati,【阴】好色，情痴，多情的享乐。kāmarāga,【阳】激情。kāmaloka,【阳】情欲世界。kāmavitakka,【阳】欲寻，情欲的思绪。kāmasaṅkappa,【阳】情欲的抱负。kāmasaññojana,【中】情欲的妨害。kāmasukha,【中】情欲的快乐。kāmasevanā,【阴】(沉溺于)行房。M.22./I,130.(蛇喻经)︰Appassādā kāmā vuttā Bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.(世尊说欲(kāmā)是乐少，苦多、恼多，此处灾患更倍增)，说喻作：1.骸骨(aṭṭhikaṅkala骷髅，现外形，如露白骨；或如狗啃骨，不能疗饥)；2.肉脔(maṃsapesi﹐脔ㄌㄨㄢˊ﹐肉片、肉段。众鸟竞逐)；3.干草炬(tiṇukkā草火把，如向风执炬逆走，若不放舍，必为所烧)；4.炭窝(aṅgārakāsu火坑，若堕火坑，必死无疑，设不死者，定受极苦)；5.梦(supinaka醒时全空)；借用物(yācitaka债主终必索还)；6.树果(rukkhaphala于树下若不躲避，终必被锯之树所伤)；7.屠宰场(asisūna必招宰杀)；8.长矛(sattisūla有被伤害的危险)。又参见《中阿含》200经》阿黎咤经》(T1.763)、《中阿含》202经》持斋经》大正1.774下~775上)、《别译杂阿含185经》(T2.440上)。

Kāmatā,【阴】渴望，志愿。

Kāmadhātu,【阴】情欲世界。Vbh.363.︰Tattha katamā kāmadhātu? Kāmavitakko kāmadhātu. Byāpādavitakko byāpādadhātu. Vihiṃsāvitakko vihiṃsādhātu.(什么叫做‘欲界’？欲界的欲寻；逆向(瞋)界的界的欲寻。害界的害寻。)

Kāmī,【形】是情欲的对象的人。(在【合】中) 想…。

Kāmuka,【形】好色的，淫荡的。

Kāmacchanda,【阳】激情，官能享受的刺激。Dhs.(PTS:1153；CS:1159.)︰ Tattha katamaṃ kāmacchandanīvaraṇaṃ? Yo kāmesu 1kāmacchando 2kāmarāgo 3kāmanandī 4kāmataṇhā 5kāmasineho 6kāmapariḷāho 7kāmamucchā 8kāmajjhosānaṃ–idaṃ vuccati kāmacchandanīvaraṇaṃ. (什么是‘欲欲盖’？凡是于欲，1欲欲、2欲染、3欲喜、4欲贪、5欲爱、6欲热、7欲醉、8欲黏，这称为欲欲盖。)

Kāmesumicchācārā(=kāmesu micchā carati), 邪淫。SA.14.25./II,145.(=MA.9./I,199.)：Kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro.(于欲邪行：此处‘于欲’指淫行。邪行︰极度受责备的低劣的行为。从形相上，非法的欲求，转起身门，要经过不正确的寻思，在欲上邪行。)

Kāmeti (kam+e), 渴望，需要。kāmesi,【过】。kāmita,【过分】。

Kāmetabba,【义】令人想要的。

Kāya(Sk. kāya；der. probably fr. ci, cinoti to heap up, cp. nikāya heaping up, accumulation or collection),【阳】1.堆，聚集，身体(group, heap, collection, aggregate, body)。2.心所(《分别论》#587.︰Tattha katamo kāyo? Saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho–ayaṃ vuccati “kāyo”.(此中，什么是‘身’呢？想蕴、行蕴、识蕴，称为‘身’。)kāyakamma,【中】身业，身体的行动。kāyakammaññatā,【阴】身适业性。kāyagata,【形】与身体有关。kāyagantha,【阳】身体的束缚。kāyagutta,【形】保卫自己的身体，平稳的身体行动。kāyaḍāha,【阳】发烧，(医)炎症。kāyadaratha,【阳】身体的苦恼。kāyaduccarita,【中】恶身行，坏行为。kāyadvāra,【中】(三门中之)身门。kāyadhātu,【阴】(十八界中之)身界。kāyappakopa,【阳】不当举止。kāyappacālakaṃ,【副】摇摆身体地。kāyapaṭibaddha,【形】以身体连接的。kāyapayoga,【阳】借助于身体，靠身体。kāyaparihārika,【形】看护着身体。kāyappasāda,【阳】触觉感。kāyapassaddhi,【阴】身轻安，感觉的安详。kāyapāgabbhiya,【中】无礼。kāyabandhana,【中】腰带。kāyabala,【中】体力。kāyamudutā,【阴】身柔软性。kāyalahutā,【阴】身轻快性。kāyavaṅka,【阳】不老实的行动。kāyavikāra,【阳】姿态。kāyaviññatti,【阴】以身暗示，使用示意动作。kāyaviññāna,【中】身识，经由触觉的意识。kāyaviññeyya,【形】以触觉去识知。kāyaviveka,【阳】身离，身体的隔离。kāyaveyyāvacca,【中】仆人的责任。kāyasaṃsagga,【阳】身体的接触。kāyasakkhī,【形】(经过身体)他体悟最终的真理。kāyasaṅkhāra,【阳】身行。kāyasamācāra,【阳】正身行，正确的行为。kāyasamudaya(=kāyassa samudaya),【阳】身集。kāyasamphassa,【阳】身触，触觉感。kāyasucarita,【中】善身行，好行为。kāyasoceyya,【中】身净，身体的纯净。kāyasukha﹐身乐。(Kāyasukhanti pañcadvārikasukhaṃ.身乐：五门之乐。MA.149.)) Cetosukha﹐心乐。 (Cetosukhanti manodvārikasukhaṃ.心乐：意门之乐。MA.149.) Vism.427.：Kāyassa bhedāti upādiṇṇakkhandhapariccāgā.(身坏：是舍去有执受(有情)的五蕴。)

Kāyabhāvanānuyogamanuyutta (kāya身+bhāvanā修习+anuyoga练习【阳】+m+anuyutta已随从【过分】)﹐【过分】具足于身修习之行。

Kāyakammaññatā﹐【阴】心所适业性(堪能)，去除心所(cetasika)的不适业性(akammaññabhāva)。

Kāyamudutā﹐【阴】心所柔软性，去除心所(cetasika)的僵硬性(thambha)。

Kāyapaguññatā﹐【阴】心所练达性，使心所(cetasika)健全。

Kāyapassaddhi﹐【阴】心所轻安，平静心所(cetasika)的不安(daratha)。

Kāyalahutā﹐【阴】心轻快性，去除心所(cetasika)的沉重(garubhāva)。

Kāyasaṅkhāra,【阳】身行。MA.43./II,351.︰Kāyasaṅkhārāti assāsapassāsa(身行︰入息与出息。)。DA.18./II,644.︰Kāyasaṅkhārā hi catutthajjhānena pahīyanti, vacīsaṅkhārā dutiyajjhānena, cittasaṅkhārā nirodhasamāpattiyā.(身行确定在第四禅时断；语行在第二禅时断；心行在灭尽定时断。)

Kāyika (kāya+ika),【形】(关联到)身体的，由身体引起的。kāyikadukkha,【中】身苦，身体的痛苦。

Kāyujjukatā,【阴】身正直性，身体的笔直。

Kāyūpaga,【形】执着身体的，去转生。

Kāyūra,【中】穿在上臂的手镯。

Kāra,【阳】行为，服务，尊崇的行为。【形】(在【合】中，如 rathakāra)： 制造者。

-kāra﹐作。

Kāraka,【阳】作者，行为者，作事者。【中】(在语法中的)句法。【阴】kārikā。dukkara-kārikā,作难作的事(“doing of a hard task,” exertion, austerity)。

Kāraṇa,【中】理由(原因)，因素。kāraṇā,【离】经由，通过，由。kiṃ kāraṇā = 为什么?

Kāraṇā,【阴】拷问，体罚。kāraṇika,【阳】处罚者。

Kārā,【阴】kārāghara,【中】监狱，监牢。

Kārāpaka,【阳】计划者，谋士，发令的人。kārāpikā,【阴】。

Kārāpana,【中】令做，命令。

Kārāpeti (karoti 的【使】),被做。kārāpesi,【过】。kārāpita,【过分】。kārāpetvā,【独】。

Kārābhedaka,【形】逃狱者。

Kārikā,【阴】注释。

Kāriy【形、中】责任，行动，应该被做的。

Kārī,【阳】行为者。(通常在【合】中，如 sātāccakārī)。

Kāruñña,【中】同情。

Kāruṇika,【形】怜悯。

Kāreti (karoti 的【使】), 使做，使建立，使构造。kāresi,【过】。kāretvā,【独】。kārenta,【现分】。kārita,【过分】。kāreyya,【使】。

Kāla1,【阳】暗(dark)，黑(black)。kāḷasāma,【阳】黑褐色(dark blue [?])。

Kāla2,【阳】时间。kālass’eva, 早的。kālena, 在适当的时间，在正确的片刻。kālena kālaṃ, 在适当的时候(Kālena kālanti samaye samaye)。kālaṃ karoti, 作时(死)。kālakata,【过分】作古。kālakiriyā,【阴】死期到(直译：时间用完)。kālakaṇṇī,【阳】不幸的人，可怜的人。kālapavedana,【中】时间的公告。kālavādī,【形】在适当的时间说。pacchime kāle﹐最后时刻(临终)。

各种时间：cittakkhaṇa﹐【阳】心识剎那(心识生uppāda、住ṭhiti、灭bhaṅga的时间)，accharākkhaṇa﹐accharāsaṇghāta,【阳】一弹指的时间(有数十亿个心识剎那(SA.12.61./II,99.︰Ekasmiñhi accharākkhaṇe anekāni cittakoṭisatasahassāni uppajjanti.)。ekaminitakāla﹐一分钟(现代巴利文)。ekaghaṭikādikāla﹐一小时(现代巴利文)。pubbaṅhasamaya，上午(6至10点)，majjhantikasamaya，中午(上午10点至下午2点)，sāyaṅhasamaya「黄昏」(下午2至 6点，汉译往往作「晡时」(下午3至5点，申时))。diva﹐一日。rattindiva﹐一日一夜(24 hrs.)。gandhohana﹐gandhohanamatta (gandha-ūhanamattaṃ)﹐一阵香通过的时间，或构牛乳顷(gandhohanamatta挤牛奶的时间，5~10分钟)。yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi﹐吃一钵食之间(20~30分钟)。婆罗门须4a.m.(梵天须臾Brahma muhurta)起床，实施拜火(aupasana；worship of fire)、火祭(agnihotra；healing-fire借着火来净化大气)、Brahmayajna等。他们作上供(pūja)和午供(madhyahnika；the midday vandana)在sangava time (forenoon, 8:24a.m.to 10:48a.m.)。

《翻译名义集》〈时分篇第二十四〉：「西域记云：时极短者，谓剎那(kṣana, kṣaṇa)也。百二十剎那，为一呾剎那(tat-kṣaṇa)。六十呾剎那，为一腊缚(lava)。三十腊缚，为一牟呼栗多(muhurta须臾)。五十牟呼栗多，为一时。六时合成一日一夜。」(T54.1092.2)

Kālaññū,【形】知时的人，知晓适当时间的人。

Kālantara,【中】间隔，时期。

Kālānusāri﹐黑栴香。ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati(一切根香中、黑栴香为其最上)。

Kālika,【形】当时的。【反】akālikaṃ, 实时的。

Kāliṅga,【阳】迦陵伽(在东印度一个国名)。

Kālāma﹐【阳】迦摩罗人。A.3.65.佛陀在迦摩罗人住的Kesamuttaṃ村开示有名的羁舍子经(Kesamuttisuttaṃ)，在本经世尊说十项不可随便相信的守则。A.3.65./I,189.︰‘etha tumhe, Kālāmā! (1)Mā anussavena, (2)mā paramparāya, (3)mā itikirāya, (4)mā piṭakasampadānena, (5)mā takkahetu, (6)mā nayahetu, (7)mā ākāraparivitakkena, (8)mā diṭṭhinijjhānakkhantiyā, (9)mā bhabbarūpatāya, (10)mā samaṇo no garūti. (1)不要因听闻(就相信)( mā 勿+anussavena﹐anu随着＋su(梵śru)听；report)。(2)不要因习俗传统(就相信)( mā 勿+paraṃparāya﹐para越､后＋ṃ＋para越､后＋ya；lineage of teaching)。(3)不要因流传的消息(就相信)( mā 勿+itikirāya﹐iti如此＋kirā传说＋ya；hearsay)。(4)不要因宗教经典(就相信)( mā 勿+piṭakasampadānena﹐piṭaka经典＋sampadāna转移；collection of scriptures)。(5)不要因合乎逻辑(就相信)( mā 勿+takkahetu﹐takka思索＋hetu因；logical reasoning)。(6)不要因合乎推理(就相信)( mā 勿+nayahetu､naya＋hetu因；inferential reasoning)。(7)不要因外表的观察(就相信) (mā 勿+ākāra-parivittakena﹐ākāra外表＋pari遍＋vitakka思索；reflection on reasons)。(8)不要因深思熟虑(就相信)( mā 勿+diṭṭhiijjhānakkhantiyā见审谛忍﹐diṭṭhi见解＋nijjhāna审察＋kkhanti接受；acceptance of a view after pondering it)──Mā diṭṭhinijjhānakkhantiyāti amhākaṃ nijjhāyitvā khamitvā gahitadiṭṭhiyā saddhiṃ sametītipi mā gaṇhittha.(不要采取：「(这是)我们在审思、忍可后而来所执取的见解。」)。(9)不要因有可能(就相信)( mā 勿+bhabba可能＋rūpatā行相＋ya；plausibility似真)──不要采信︰因为有可能的(AA︰bhabbarūpatāyāti ayaṃ bhikkhu bhabbarūpo, imassa kathaṃ gahetuṃ yuttantipi mā gaṇhittha.(不要采取：「这位比丘的相貌庄严(bhabbarūpo)，这种论说是适宜采信的。」–此说有误解，bhabba与bhadda(威严的)可能雷同而混淆。)。(10)不要因沙门是我们的导师(就相信)( mā samaṇo no garū；the ascetic is our teacher) ──Mā samaṇo no garūti ayaṃ samaṇo amhākaṃ garu, imassa kathaṃ gahetuṃ yuttantipi mā gaṇhittha. (不要采取：「这位沙门是我们的老师，这种论说是适宜采信的。」)。Soma Thera’s translation︰(1)don’t go by reports, (2)by legends, (3)by traditions, (4)by scripture, (5)by logical conjecture, (6)by inference, (7)by analogies, (8)by agreement through pondering views, (9)by probability, or (10)by the thought, ‘This contemplative is our teacher.’ Thanissaro Bhikkhu’s translation︰(1)Do not go upon what has been acquired by repeated hearing; (2)nor upon tradition; (3)nor upon rumor; (4)nor upon what is in a scripture; (5)nor upon surmise; (6)nor upon an axiom; (7)nor upon specious reasoning; (8)nor upon a bias towards a notion that has been pondered over; (9)nor upon another’s seeming ability; (10)nor upon the consideration, ‘The monk is our teacher.’若遵守这十项原则就可以排除世间一些非法、非律的成份。另外，佛陀也说「法」若引生贪、瞋、痴则是无利益与苦法；若能帮助离贪、瞋、痴则是有利益与乐法。佛陀也开示了恶有恶报，善有善报之理，以帮助辨识正法。

Kālīya,【中】一种(有光泽的)沉香木(gallochum)。

Kālusiya,【中】污垢，阴暗。

Kāḷa,【形】黑，暗。【阳】黑色。kāḷakūṭa,【阳】喜马拉雅山的一座山名。kāḷakesa,【形】黑头发的(即：年轻的)。kāḷatipu,【中】石墨。kāḷapakkha,【阳】黑半月份(阴历十六至廿九或卅日)。kāḷaloṇa,【中】黑盐。kāḷasīha,【阳】一种狮子。kāḷasutta,【中】墨线(木匠的墨斗中拉出的墨线)；黑绳地狱，八大地狱之一。kāḷahaṃsa, 黑天鹅。

Kāḷaka,【形】黑色。【中】黑点，污点，谷粒中的黑米。kāḷakadhammaṃ (=kaṇhadhammaṃ)﹐黑法。

Kāḷāyasa,【中】(黑)铁。

Kāḷāvaka,【阳】一种象。

Kāḷīya, 一种(有光泽的)沉香木(gallochum)。参考 kālīya。

Kāveyya,【中】诗。A.4.230./II,230.︰Kāveyyanti “cattārome, bhikkhave, kavī. Katame cattāro? Cintākavi, sutakavi, atthakavi, paṭibhānakavī”ti (诸比丘！此等是四类之诗人。哪四种？思诗人、闻诗人、义诗人、辩诗人。诸比丘！此等是四类之诗人。)

kās﹐【字根I.】1.发光(to shine)。2.(=梵kās)咳嗽(to cough)。

Kāsa,【阳】1.芦苇(reed﹐台语：菅芒kuann bang)。2.咳，喘息。

Kāsāya, kasāva,【中】黄袈裟。【形】染以橘色的。

Kāsi (梵Kāśi光的城市),【阳】迦尸(国名，迦尸国为佛世时印度十六大国之一。位于憍萨罗国之北，其都城婆罗木奈斯(Bārāṇasī)即今之瓦拉那西市(Varanasi)，系佛教与婆罗门教之圣地)。kāsika,【形】迦尸的，迦尸制造的。

Kāsu,【阴】坑。

ki(梵krī)﹐【字根V.】忙碌(to buy)。

Kiṃ,【关代、疑代】什么? (【阳】ko = 谁? 【阴】kā = 谁(女性)? 【中】kaṃ = 什么(东西)?)。kiṃkāraṇā,【副】什么理由? kiṃvādī,【形】执什么主义? kiñ canaṃ任何(中.单.主格, 形)。kiṃ puna(梵kiṃ punaḥ)﹐何况? kiṃ atthaṃ?(梵kiṃ artham?)何因缘? kiṃ kāraṇaṃ?(梵kiṃ kāraṇaṃ?)何因?

Kiṃsuka(kiṃ+su+ka, lit.“whatever-like,” or “what do you call it,”),【阳】甄叔迦花，紧叔迦花，胶虫树(Butea Frondosa；Flame-of-the-forest(不是火焰木)，原产于热带亚洲，蝶形花科；型态：株高可达8～15公尺，干易弯曲，叶全缘，叶正面平滑，背面被毛茸，厚纸质，有羽状侧脉6对，叶正面浓绿色，背面浅绿，有拖叶。用途：为优良之园景树、行道树。东印度产的一种乔木，佛经称此树「叶青色，花三色」，意指日出之前，花黑色；日照之时，花赤色；日没之时，花黄色。在印度、斯里兰卡被视为神圣的宗教植物。Santals人并使用其雄花灰烬为避孕药，但俾尔族人(Bhil，东印度西部及中印度善射之原始民族)却将树心捣成泥做为堕胎药。Santals人使用胶虫树(Butea monosperma)种子磨粉敷疗伤处。)，古译作：紧兽(S IV.193.)。

Kikī,【阳】蓝松鸦(blue jay)。【阴】雌蓝松鸦。

Kiṅkara,【阳】仆人，随从。

Kiṅkiṇī,【阴】发叮当声的铃。

Kiṅkiṇikajāla,【中】发叮当声铃的网。

Kicca,【中】责任，工作，服务，应该被做。kiccakārī,【形】做自己的责任。DhsA.p.63.：Kiccaṃ vā sampatti vā raso nāma.（作(用)或达成，称为‘作用’。）

Kiccākicca,【中】应该被做的和不应该被做的。

Kiccha,【形】困难的，痛苦的。【中】苦恼，困难。

Kicchati (kit+cha), 麻烦，疲倦。kicchi,【过】。

kiñc﹐【字根I.】阻碍(to hinder)。

Kiñca (kiṃ什么?+ca和)﹐什么?

Kiñcana,【中】某事，琐事，世间的执着，麻烦。

Kiñcāpi (kiñci+api),【无】无论什么，不管多少，但是。

Kiñci (kin+cid, kiṃ+ci),【无】某事物(some﹐something)。

Kiṇcikkha,【中】小事。

Kiñjakkha,【中】细丝，花粉。

Kiṭaka, 可疑的(doubtful)。PvA 44：kiṭakasadisāni lohapaṭṭasadisāni bhavanti, (女鬼穿上新的、柔软的美服，但)美服变成铜板(they become like (hot) copper plates.)

Kiṭṭha(cp. Sk. kṛṣṭa kṛṣ),【中】种玉黍蜀，玉黍蜀田。kiṭṭhāda,【形】吃玉黍蜀。kiṭṭhasambādha-samaya,【阳】收获期，当玉黍蜀成长时。

Kiṇakiṇāyati(=kiṅkiṇāyati, denom. fr. kiṅkiṇi, small bell) 使发叮当声(to tinkle; also spelt kiṇikiṇāyati J III.315. See also kilikilāyati and cp. Sk. kiṭikiṭāyati to grind (one’s teeth) & Prk. kiḍikiḍiya (chattering) Weber, Bhagavatī p. 289; also BSk. kaṭakaṭāyati Tal. Vist. 251. See taṭataṭayati & note on gala.)

Kiṇanta, (Kiṇāti的【现分】)买。

Kiṇāti (ki+ṇā)(krī Vedic kriṇāti), 买(to buy)。kiṇi,【过】。kiṇitvā, kītvā,【独】。ketuṃ, kiṇituṃ,【不】。pot. kiṇe。

Kiṇṇa, (kirati 的【过分】), 已散布。【中】酵母，发酵粉。

Kita1(pp. of kar(梵kṛ)),【过分】已装饰(adorned: mālākita adorned with garlands)。

Kita2【中】混合泥土(soiled, kaṇṇakita, said of a wall, also of the ground; and paṃsukita, soiled with dust)。

Kitava,【阳】欺骗。

kitt﹐【字根VII.】详细说明(to expound)。

Kittaka,【疑代】多少？到什么程度？

Kittana,【中】称赞，详细说明。

Kittāvatā,【副】多远?从哪方面来看?什么样的范围?

Kitti,【阴】名望，名声。kittighosa, kittisadda,【阳】名誉。kittimantu,【形】出名的。

Kittima,【形】人造的。

Kitteti (kitt +e；fr. kitti), 1.称赞，颂扬(to praise, extol)。2.讲，宣布(to proclaim, announce, relate, tell)。kittesi, akittayi,【过】。kittita,【过分】。kittenta,【现分】。kittanīya,【义】。fut. kittayissati in sense of aor. Vv 345 (=katheti VvA.151). kittayissāmi I shall relate Sn.1053, 1132. grd: to be praised PvA.9.

Kinnara (梵 Kiṃnara),【阳】人头鸟，紧那罗(居在森林的一个民族的名字)，又作紧捺洛、紧拏罗、紧担路、甄陀罗、真陀罗。或称歌神、歌乐神、音乐天。kim 为疑问词，nara 为人之意；意译作疑神、疑人、人非人。kinnarī,【阴】紧那罗女。

Kipillikā(cp.梵pipīlikā),【阴】。kipillika【中】,蚂蚁(台语：蚼蚁)。

Kibbisa,【中】罪过，罪行。kibbisakārī,【阳】罪犯。

Kimi,【阳】虫，蛆虫，害虫。kimikula,【中】一堆虫，一种虫。

Kimakkhāyī,【形】讲什么道?

Kimatthaṃ,【副】为什么意图？kimatthiya,【形】有什么打算，意味着什么。

Kimpakka, kimphala,【中】海芒果(一种形似芒果的毒水果 (Cerbera odollam)，其毒用来扑鱼或毒死老鼠)。

Kimpurisa, 人头鸟，紧那罗(居在森林的一个民族)。参考 kinnara。

Kira,【无】真的，真实地。kirekassa, 真的一个的。

Kiraṇa,【阳】【中】光线，光辉，灿烂。

Kirati (kir+a), 散布。kiri,【过】。kiṇṇa,【过分】。

Kirāta,【阳】在丛林中居住一种人。

Kiriyati (Pass. of kirati or karoti) 被行动(to be affected or moved)。

Kiriya, Kriya﹐【中】Kriyā, Kiriyā(abstr. fr. karoti),【阴】行动，行为，表现，唯作(古译：「胜义善」，阿罗汉的不造作善恶之心)(action, performance, deed; the doing=fulfilment)。kiriyavāda,【阳】信念行动是有结果的。kiriyavādī,【阳】传播。kiriyavāda﹐【阳】主义者。kiriyakiriyā the non-performance of, omission, abstaining from (akiriyā akaraṇa=veramaṇī)。kusalakiriya performance of good actions; dānakiriya the bestowing of gifts; pāpakiriya commission of sin; puññakiriya the performance of good works ; mangalakiriya celebration of a festival ; massu-kiriyā the dressing of the beard(cp. m-karaṇa and kappanā); sacchikiriya realization.

Kirīṭa,【中】王冠。

Kilañja﹐kiḷañja【阳】草席，用灯芯草(蔺ㄌㄧㄣˋ)做的席子。【阴】kilañjā﹐草席。

Kilanta, (Kilamati的【过分】) 已疲累，已疲倦，已疲惫。

kilam﹐【字根I.】使得…疲倦(to be fatigued)。

Kilamati (kilam+a), 疲倦，疲劳。kilami,【过】。kilamitvā,【独】。

Kilamatha,【阳】疲劳，疲倦。

Kilamanta, (kilamati 的【现分】), 正在疲倦。

Kilamita, (kilameti 的【过分】)。

Kilamīyati (kilameti 的【被】), 已经被做到疲倦。kilamīyi,【过】。

Kilamiyamāna (Kilamīyati的【现分】), 正被做到疲倦。

Kilameti (kilamati 的【使】), 使疲倦。kilamesi,【过】。kilamenta,【现分】。kilametvā,【独】。

Kilāsa,【阳】癣，一种皮肤病。

Kiliṭṭha, (kilissati 的【过分】)。

Kilinna (kilijjati 的【过分】), 已湿，已弄脏，已潮湿。

kilis(梵kliś)﹐【字根III.】被折磨(to be afflicted)，被弄脏(to be soiled)。

Kilissati(kilis+ya), 弄脏，沾染，污染。kilissi,【过】。kilissanta,【现分】。

Kilissana,【中】肮脏，沾染。

Kilesa, Klesa(from kilissati), 【阳】激情，贪欲，堕落，不纯，烦恼，污染，尘劳。kilesakāma,【阳】贪欲，强烈的性欲。kilesakkhaya,【阳】贪欲的毁灭，烦恼的毁灭。kilesappahāṇa,【中】断欲，放弃对世间的激情，断除烦恼。kilesavatthu,【中】烦恼事，世间烦恼的事物。

Kileseti (kilis+e), 使弄脏，使烦恼。kilesesi,【过】。kilesita,【过分】。

Kilomaka,【中】肋膜(pleura)。

Kisa,【形】贫乏的，憔悴的，衰弱的，削瘦的。

Kīṭa, kīṭaka,【阳】昆虫，蠹(moth)。

Kīta, (kiṇāti 的【过分】), 已买。

Kīdisa,【形】什么类型？似什么的？

Kīra,【阳】鹦鹉(parrot)。

Kīla,【阳】(木头或金属的)柱，桩。

Kīḷati (kīḷ +a), 玩，游戏，消遣。kiḷi,【过】。kīḷita,【过分】。kīḷanta, kīḷāna,【现分】。kīḷitvā,【独】。kīḷitabba,【义】。kīḷeti, kīḷayati,【义】。kīḷayamāno vicaranto, 走动的玩，跳舞。

Kīḷanaka,【中】玩具。【形】玩的。

Kīḷanā, keḷī,【阴】运动，欢乐。

Kīḷā,【阴】玩，运动。kīḷāgoḷaka,【中】球。kīḷāpasuta, 【形】好玩。kīḷābhaṇḍaka,【中】玩具。kīḷāmaṇḍala,【中】游戏场，运动场。

Kīḷāpanaka,【形】游戏教练。

Kīḷāpeti, Kīḷāpayati (kīḷati 的【使】), 令玩。kīḷāpesi,【过】。kīḷāpenta,【现分】。kīḷāpetvā,【独】。

Kīḷita (kīḷati 的【过分】), 已玩。【中】游戏，玩。kīḷitakīḷita, 玩耍。

Kīva,【无】多少?多久? kīvataka,【形】多少?

Kīvant & Kīva (interr. adj. and adv.) (Sk. kiyant and kīvant; formed fr. interr. stem ki),多大，多少(how great? how much? how many? and in later language how?)Kīvanto tattha bheravā, 多恐怖(“however great the terrors” Sn 959)。Kīva kaṭuka, 多痛苦(how painful? PvA 226)。

Ku, 1.=ka, kā, 恶的，邪的，小。kukkucca, 恶作(错误作)。kudiṭṭhi, kumati 恶见，邪见。kunadī, 小河。kupatha, kummagga, 邪路，邪道。2.=kuha哪里?；kuva, kuttha, kuhiṃ在哪里?

Kukutthaka,【阳】雉(一种鸟，形状像鸡，雄的尾巴长，羽毛很美丽，多为赤铜色或深绿色，有光泽，雌的尾巴稍短，灰褐色；善走，不能久飞；尾巴羽毛可做装饰品；通称野鸡，有的地区叫山鸡)。

Kukku,【阳】腕尺(cubit，长度的度量)。

Kukkucca,【中】(kud错误+kicca作(grd.of karoti) ) 错误作)懊悔，踌躇，忧虑。

Kukkuccika,【形】小心谨慎的，细心的(台语：斟酌cim1 ciok4)。

Kukkuccāyati (kukkucca 的【派】) 懊悔。

Kukkuṭa,【阳】公鸡。kukkuṭa-sampātikā﹐栉比(「公鸡降落」之形容词，是从一家之屋顶至另一家之屋顶，形容家屋密集)。

Kukkuṭī,【阴】母鸡。台语︰小母鸡→鸡僆(nua5)仔。

Kukkura(原始印欧语词根ku),【阳】狗，狗狗。kukkuravatika,【形】模仿狗，狗行者(外道苦行)。模仿牛、依照牛的生活习惯来生活，佛陀警告他身坏命终即往生诸牛群中，不然就堕地狱。(M.57./I,387.)

Kukkuḷa,【阳】热的灰烬，热灰地狱(一个地狱的名字)。

Kuṅkuma,【中】1.藏红花(saffron番红花)，干藏红花粉(用于食品上色和调味的)金黄色，桔黄色。2.郁金香《清净道论》〔叶均〕(多年生草本植物，叶 阔披针形，有白粉，花通常鲜红色，花心黑紫色，花瓣倒卵形，结蒴果；供观赏，根和花可做镇静剂)。

kuc (梵kuc / kuñc), 缩，畏怯(shrink)；卷曲(curl)。

Kucchi(Sk. kukṣiḥ),【阳】【阴】腹或子宫，内部(a cavity, esp. the belly (Vism 101) or the womb)。kucchiṭṭha,【形】安置在子宫。kucchidāha,【阳】胃发炎。

Kucchita,【过分】已卑鄙，已恶劣。

Kuja,【阳】1.树。2.火星(Mars)。

Kujavāro﹐【阳】星期二(日语：火曜日kayōbi)。

Kujjhati (kudh生气+ya), 生气(台语：起毛禾黑khi2 mo bau2、戚心cheh sim)。kujjhi,【过】。kuddha,【过分】。kujjhanta, kujjhamāna,【现分】。

Kujjhana(<kujjhati),【中】kujjhanā,【阴】生气(anger)，激怒(irritation)。

Kujjhitatta﹐

Kujjhitvā, kujjhiya,【独】生气了。

Kuñcanāda,【阳】(象所发出的)尖锐的叫声。

Kuñcikā,【阴】钥匙。kuñcikavivara,【中】钥匙孔。

Kuñcita (kuñcati 的【过分】), 已弯曲，已弄卷。

Kuñja,【中】峡谷，(两边有树的)小谷。

Kuṇjara,【阳】象。

Kuṭa,【阳】【中】水壶。

Kuṭaja,【阳】一种药草—特利切里树皮(tellicherry bark，东印度群岛的几种夹竹桃科乔木〔如：抗痢木 Wrightia zeylandica 和止泻木 Holarrhena antidysenterica〕的苦树皮，特用于民间医学作为治痢剂)。

Kuṭī, kuṭi, kuṭikā,【阴】小屋、寮房、僧寮、茅篷、孤邸(any single-roomed abode, a hut, cabin, cot, shed)。台语：chu3厝，也可作‘次’(康熙字典︰「凡舍皆曰‘次’」)。kuṭīkāra﹐造小屋者。kuṭīpurisa﹐农夫( a “hut man,” a peasant)。

Kuṭila,【形】弯曲，弯曲的(bent, crooked)。kuṭilatā,【阴】弯曲性，不正当。akuṭilatā,【阴】不弯曲性。

Kuṭumba,【中】家庭(family property & estates)。rājakuṭumba﹐国王的财产。

Kuṭumbika, kuṭimbika,【阳】地主，一家之主，家长(a man of property, a landlord, the head of a family,)。

Kuṭṭa1(cp. koṭṭeti, kuṭ to crush), 粉末(powder)。sāsapakuṭṭa, 芥末粉(mustard powder Vin.I,205)。

Kuṭṭa2 (of doubtful origin & form, cp. var. BSk. forms koṭṭa-rājā, koṭa° & koḍḍa°), (only found in cpds. kuṭṭadārūni sticks in a wattle & daub wall Vism.354, and in kuṭṭa-rājā subordinate prince, possibly kuḍḍakuṭṭa a wattle and daub prince S.III,156 =V.44 (v. l. kujjakuṭṭa). tirokuṭṭāti kuṭṭānaṃ parabhāgā vuccanti.(墙外︰墙的另一面)

Kuṭṭha1 (cp. kus; Sk. kuṣṭhā f.),【中】1.麻疯病(leprosy)，台语︰thai2 ko pinn7 (太膏病)。

Kuṭṭha2, 闭鞘姜属植物(一种芬香的植物 (Costus speciosus, J.VI.537.) 一年生草本植物，本植物原产于克什米尔，所产的芳香油用于制造香料、香囊和用于保存毛皮)。

Kuṭṭhī(Kuṭṭhin),【阳】麻疯病患者(a leper, M.I,506 (in simile))。

Kuṭhārī(cp. Sk. kuṭhāra, axe),【阴】斧头(an axe, a hatchet)。S.6.9./I,149.(=S.6.10./I,152., Sn.657, A.V,174.)︰“Purisassa hi jātassa, kuṭhārī jāyate mukhe; Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.(当人出生时，斧在口中生，愚人说恶语，以斧斩自己。)(「斧」指舌头。)

Kuḍumala,【阳】蓓蕾(an opening bud)。

Kuḍuva, 谷嘟哇(谷粒或液体的衡量，4 谷嘟哇 = 1 粑铊。参考Pattha)。

Kuḍḍa(to kṣud to grind, cp. cuṇṇa),【中】墙壁(a wall built of wattle and daub)。

Kuṇapa,【阳】尸体，一件可厌的东西(a corpse, carcase)。kuṇapagandha,【阳】腐尸的味道。Vin.III,68=M.I,73=A.IV,377 (ahikuṇapa, kukkurakuṇapa, manussakuṇapa, pūtikuṇapa); A.IV,198 sq.; Sn.205; J.I.61, 146; PvA.15. Kaṇṭhe āsatto kuṇapo a corpse hanging round one’s neck M.I,120; J.I.5; also Vin.III,68≈. — The abovementioned list of corpses (ahikuṇapa, etc.) is amplified at Vism.343 as follows: hatthikuṇapa, assakuṇapa, gokuṇapa, mahiṃsakuṇapa, manussakuṇapa, ahikuṇapa, kukkurakuṇapa. Cp. kaḷebara.

Kuṇāla,【阳】印度的杜鹃鸟(布谷鸟cuckoo)。

Kuṇī,【阳】跛子(deformed, paralysed (orig. bent, crooked, cp. kuṇa) only of the arm)。

Kuṇṭha(kuṇa and kuṇḍa),【形】钝的。1. bent, lame; blunt (of a sword) (kuṇṭhakuddāla); (of asi, opp. tikkhina); kuṇṭhatiṇa a kind of grass Vism 353。2. a cripple.

Kuṇṭheti (kuṇṭh +e), 使钝化，使弯曲，使跛足。kuṇṭhesi,【过】。kuṇṭhita,【过分】。

Kuṇḍa,【形】卷曲的(bent, crooked)。

Kuṇḍaka,【中】粉，谷粒壳内的粉。kuṇḍakapūva,【阳】【中】粉糕，以这种粉所制成的糕。

Kuṇḍala(cp. kuṇḍa, orig. bending, i. e. winding),【中】耳环，卷曲物(a ring esp. earring)。kuṇḍalakesa,【形】卷发。kuṇḍalāvatta,【形】卷曲的(如发条)。

Kuṇḍalī(Kuṇḍalin)(<kuṇḍala),【形】有耳环的，有卷曲物的(wearing earrings )。

Kuṇḍikā, kuṇḍī,【阴】(带柄和倾口的)大水罐，水壶。

Kutūhala,【中】刺激(tumult, excitement;)。

Kutettha ( kuto从何处+attha 义), 从哪里考虑。

Kuto (ku的离格),【副】从哪里(来)?从何处(来)?

Kutta,【中】行为，(女子)玩弄男人，卖弄风骚，撒娇，献媚。

Kuttaka,【中】(够 12 个女人跳舞的)大地毯。

Kuttha, kutra,【副】哪里? 在何处?

Kuthita,【过分】已沸腾，已很热。

Kudassu,【无】几时?

Kudācana, kudācanaṃ,【无】有时，随时。

Kuddāla,【阳】铲子，锄头。

Kuddha (kujjhati 的【过分】), 已生气，已激怒。

kudh﹐【字根III.】很生气(to get angry)。

Kudrūsaka,【阳】稗子(一年生草本植物，叶子象稻，果实象黍米)。

Kunta,【阳】1.节杖(sceptre lance)。2.一种鸟。

Kuntanī,【阴】麻鹬(curlew)。

Kuntala,【阳】头发。

Kuntha (梵 kunta),【阳】一种蚂蚁，音译：捃多。kunthakipillika﹐蝼蚁(kipillika【中】, kipillikā,【阴】)。

Kunda,【中、形】茉莉属植物(jasmine)。

Kunnadī,【阴】小河。

Kupatha,【阳】错误的路径。

kup(梵kup)﹐【字根III.】使激动(to be agitated)，变凶猛的(to turn fierce)。

Kupita, (kuppati 的【过分】), 已生气，已冒犯。

Kupurisa,【阳】坏人。

Kuppa,【形】不稳定，活动的，变动的。

Kuppati (kup使激动+ya)﹐生气，激动，改变。kuppi,【过】。kuppamāna,【现分】。kuppeyya,【未被】。

Kuppana,【中】激动，忿怒，扰乱。

Kubbati = karoti。

Kubbanaka,【中】小森林，矮灌木丛。

Kubbanta, kubbamāna (kubbati 的【现分】), 正在做，正在执行。

Kubbara,【阳】马车的杆。

Kumati,【阴】邪见。【形】邪见者。

Kumāra, kumāraka,【阳】男孩，年青人。kumārakīḷā,【阴】男孩的娱乐。

Kumārikā, kumārī,【阴】(未婚)少女，处女。brāhmaṇakumārikā,【阴】婆罗门少女(a brahmin young girl)。kumāribhūta, 少女。

Kumina,【中】捕鱼笼(fish-trap)。

Kumuda,【中】白睡莲。kumudaṇāla,【中】白睡莲茎。kumudavaṇṇa,【形】白睡莲的颜色的。

Kumbha,【阳】水壶，古译：军持(澡瓶)。kumbhakāra,【阳】陶工。kumbhakārasālā,【阴】陶器场。kumbhadāsī,【阴】挑水的女奴。

Kumbhaka,【中】(船的)桅杆。

Kumbhaṇḍa,【阳】南瓜(pumpkin)，鸠盘荼、瓮形鬼、变形夜叉、瓢箪、瓶腹，噉人之精气的鬼类，为增长天之部属。

Kumbhī,【阴】壶。

Kumbhīla,【阳】鳄鱼(crocodile)。

Kumma,【阳】龟。

Kummagga,【阳】错误的路径。

Kummāsa,【阳】凝乳食品(junket)，粥。

Kura,【中】饭。

Kuraṇḍaka,【阳】苋属植物(几种生长强壮的杂草植物中的任何一种；例：几种苋属 (Amaranthus) 植物中的任何一种〔如：反枝苋 A.retroflexus 和绿穗苋 A.hybridus〕，有时作调味植物，其种子可食，已在局部地区栽培，能产生一种重要的引起过敏症花粉热的花粉)。

Kurara,【阳】鹗鸟(osprey)，背部褐色，头、颈和腹部白色；性凶猛；在树上或岩 石上筑巢，常在水面上飞翔，吃鱼类；通称鱼鹰。

Kuruṅga,【阳】一种羚羊(antelope)。

Kurumāna (karoti 的【现分】), 正在做。

Kururaṭṭha,【中】俱卢 (Kuru) 国(在北印度)。

Kurūra,【形】残酷的，凶猛的。

Kula,【中】1.氏族，(印度的)较高的世袭阶级，良家(clan, a high social grade, “good family” )。2.家庭(household, in the sense of house)。kulageha,【中】祖屋，父母的房子。kulatanti,【阴】家系，世代传统。kuladūsaka,【阳】好家庭的破坏者，使家门出丑的人。kuladhītu,【阴】尊贵家庭的女儿。kulaputta,【阳】良家子弟(=族姓子。SA.6.3.：Kulaputtāti ācāra-kula-puttā.(良家子弟：良好行为的种族之子)。kulavaṃsa,【中】血统，世系，子孙。kulūpaka(kula-upaka),【形】常去俗人家里的。Pāci.IV,312.︰Kulaṃ nāma cattāri kulāni– khattiyakulaṃ, brāhmaṇakulaṃ, vessakulaṃ, suddakulaṃ.(俗家︰四种俗家—剎帝利俗家、婆罗门众俗家、吠舍俗家、首陀罗俗家。)

A.6.57./III,385.︰“Idhānanda, ekacco nīce kule paccājāto hoti– 1caṇḍālakule vā 2nesādakule vā 3venakule vā 4rathakārakule vā 5pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.”(阿难！世间有一类，生于卑贱之家(nīce kule)–1生于旃陀罗家、或2猎师家、或3竹匠家、或4车匠家、或5清洁工家庭，贫穷而缺乏饮食受用，活命困难且衣食乏少。又，他是脸丑，形丑，矮陋，病多，或眼盲、或手残、或跛者、成半身不遂，而不得食、饮、衣、车，鬘、香、涂油，卧具、座敷、灯明。)

A.6.57./III,386.︰“Idhānanda, ekacco ucce kule paccājāto hoti– khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.”(阿难！世间有一类，生于尊贵之家，生于剎帝利大族之家，或婆罗门大族之家，或长者大族之家，有大财富，有大受用，有众多之金银，有众多之资生具，有众多之财谷。又，他成就最上容色的相貌非凡(abhirūpo)、众所乐见(dassanīyo)、颜容殊妙(pāsādiko)，且得食、饮、衣、车、鬘、香、涂油、卧具、座敷、灯明。)

kuladūsaka,【阳】败坏了居士。Pārā.III,185︰Kuladūsakoti kulāni dūseti pupphena vā phalena vā cuṇṇena vā mattikāya vā dantakaṭṭhena vā veḷuyā vā vejjikāya vā jaṅghapesanikena vā. (败坏居士︰藉由花﹑水果﹑化妆品﹑黏土﹑牙签﹑竹子﹑药或遣人办事，而败坏了居士)。《善见律毗婆沙》(T.24.770b)进一步解释：命令居士种花﹑挖水池、结花鬘﹑送花或水果给居士等，这些行为对比丘而言不但是不对的，而且也会连累在家人做错事。

Kulaṅgāra,【阳】败家子。

Kulattha,【阳】双花扁豆(vetch，一种缠绕草本植物 (Dolichos biflorus)，产于东半球热带，在印度栽培作饲料，其种子常用作食品)。

Kulala,【阳】鹰(hawk)。台语：鶆鹞lai5 hioh8。

Kulāla,【阳】陶工，制陶坯的工人。kulālacakka,【中】陶车，辘轳。

Kulāvaka,【中】鸟巢，窝。

Kulisa,【中】雷电，钉头锤，狼牙棒。

Kulīna,【形】有公认的氏族。

Kulīra,【阳】螃蟹(crab)。kulīrapāda,【形】(床)腿的形状有如螃蟹。

Kulūpaga﹐Kulūpaka﹐【形】常往来一个家庭的人。

Kulla,【阳】筏。《蛇喻经》(Alagaddūpamasuttaṃ)：Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.(诸比丘！同样地，已被我说的筏喻，为渡越的利益，不为握持的利益。诸比丘！你们已知筏喻，诸法也应被你们彻底舍断，何况诸非法。」)(M.22./I,135)

Kuvalaya,【中】睡莲(water lily)。

Kuvera,【阳】俱吠罗、鸠鞞罗，统治北方的神名，夜叉王。

Kusa,【阳】很多，亚香茅(亚洲热带的一种草 (Cymbopogon nardus) 〔香茅属〕，长有蓝绿色、柠檬香味的叶子和香精油)、香茅草、吉祥草。台语：茅草菰hm5chau2koo1。kusagga,【中】香茅(锋利如刀锋)的叶缘。kusacīra,【中】以香茅草制成的衣服。kusapāta,【阳】香茅签的铸造。

Kusala,【中】善，好行动，功绩，德行。【形】聪明的。kusalakamma,【中】善业，正确的行为。kusalacetanā,【阴】善意，好的念头，正确的意志。kusaladhamma,【阳】善法。kusalavipāka,【阳】善异熟，善报，好行动的结果。dasa kusalāni﹐十善，又作十善业道(dasa kusala-kammapathā)，即身口意之十种善行。SA.46.2./III,141.︰kusalāti kosallasambhūtā anavajjasukhavipākā. Akusalāti akosallasambhūtā sāvajjadukkhavipākā. Sāvajjāti akusalā. Anavajjāti kusalā.(善︰善生的，无罪乐果报。不善︰不善生的。有罪︰不善。无罪︰善。)

Kusalatā,【阴】聪明，灵巧，成就。

Kusinārā,【阴】拘尸那罗(马拉 (Malla) 的主要城市)。

Kusīta,【形】懒惰的。kusītā,【阴】kusītta,【中】怠惰。

Kusuma,【中】(任何一种的)花。

Kusumita,【形】在花中，(花)盛开的。

Kusubbha,【阳】小坑。

Kusumbha,【阳】红花(saf-flower，旧大陆的一种草本 (Carthamus tinctorius) 像一种蓟，为其油广泛栽培，有大的鲜红色或桔黄色头状花〔用于制造染料，现今主要在东方用于染丝和棉，成浅红色〕)。

Kusūla,【阳】谷仓。

kuh﹐【字根VII.】使吃惊，使惊讶(to astonish)。

Kuha, kuhaka,【形】骗人的。【阳】欺骗。

Kuhanā,【阴】欺骗，伪善，诡计。

Kuhara,【中】洞。

Kuhiṃ,【副】哪里?

Kuheti (kuh +e), 欺骗。kuhesi,【过】。

kūj﹐【字根I.】鸪鸪的叫(to coo)。

Kūjati (kūj+a), 吱喳而呜。kūji,【过】。kūjita,【过分】。

Kūjana,【中】吱喳声，车轹声。【反】akūjana。

Kūjanta, kūjamāna,【现分】正在吱喳而呜。

Kūjita,【中】鸟的歌唱。【过分】已以鸟的歌唱呜响。

Kūṭa,【形】奸诈的，欺诈的，未驯服的。kūṭagoṇa,【阳】未驯服的公牛。kūṭaṭṭa,【中】不老实的诉讼。kūṭaṭṭakāraka,【阳】不老实的起诉者。kūṭajaṭila,【阳】虚伪的苦行者。kūṭavāṇija,【阳】奸商。

Kūṭa,【阳】【中】顶端，突起，山顶，脊，高峰，铁锤。【中】谎言，欺骗。S.V,40.：Seyyathāpi bhikkhave kūṭāgārassa Yā kāci gopānasiyo sabbā tā kūṭavgamā kūṭaninnā kūṭasamosaranā, kūtaṃ tāsam aggam akkhāyati. (比丘们！犹如楼阁的任何椽，都往(摄于)屋顶、向屋顶、会合于屋顶，屋顶被称为它们(诸椽)的最上者。)

Kūṭāgāra,【中】小尖塔般耸立的建筑物，或如此的暂时建筑物，灵柩台。pañcakūṭāgārasatāni katāni﹐造五百间临时屋。

Kūpa,【阳】井，洞。

Kūpaka,【阳】桅杆，柱，旗杆。

Kūla,【中】河岸，堤防，筑堤。

Kekara,【阳】斜视的人。

Kekā,【阴】孔雀的啼鸣。

Keṇipāta,【阳】舵(rudder)。

Keṭubhāna﹐礼仪学。(中国的典籍上记载有礼仪准则300条，行为准则3000条。)

Ketakī,【阴】露兜树(screw-pine，露兜树属 (Pandanus tectorius) 的植物〔产于东南亚〕)。

Ketabino﹐骗术高明。Ketabinoti sikkhitakerāṭikā, nipphannathāmagatasāṭheyyāti vuttaṃ hoti. (骗术高明：学习骗人，产生有力的欺骗)(MA.5.)CS:p.1.156)

Ketu,【阳】旗子，旗帜。ketukamyatā,【阴】自负，极度的虚荣心。ketamantu,【形】以旗子装饰。佛教旗，由上而下五条色，蓝色(nīla)，黄色(pīta)，红色(lohita)，白色(odāta)，橙色(mañjeṭṭha)以及此五种颜色的混合色(pabhassara)。

Ketuṃ,【不】要去买。

Kenaci﹐【阳.单.工】以某。

Kedāra,【阳】【中】耕地，田地。kedārapāḷi,【阴】水坝，稻田中的窄筑堤。

Keyūra,【中】戴在上臂的手镯。

Keyya,【形】可买的，要买的事物。

Kerāṭika,【形】骗人的，伪善的。【阳】不诚实的人。

Kerāṭiya,【中】欺骗，诡计。

Keḷāpeti, Keḷāpayati, 令玩(make play)，令动(make move)。

Kelāsa,【阳】喜马拉雅山的一座山名。

Keḷāyana (<keḷāyati, cp. kelanā & keḷi),【中】玩耍(playfulness)，不安定(unsettledness)。

Kevaṭṭa,【阳】渔夫。

Kevala,【形】孤单的，未混杂他物的，全部的，整个的。kevalakappa,【形】几乎全部。kevalaparipuṇṇa,【形】完成在它的全部。kevalaṃ,【副】仅仅(台语：干凋kan ta，或讹音为kan na)，只不过。

Kesa,【阳】头发(正常成年人头发总数约为80,000~10,0000 根不等。平均每平方厘米内约150根。《解脱道论》(T32.434.1)说「八百万发」。不正确)。kesakambala,【中】发被单，以头发制成的毛毯。kesakambalī,【形】有发被单的。kesakalāpa,【阳】一束头发。kesakalyāṇa,【中】美发，美丽的头发。kesadhātu,【阴】发舍利。

Kesara,【中】花的多毛结构，(动物的)鬃毛。kesarasīha,【阳】鬣狮。

Kesarī,【阳】狮子。

Kesava,【形】1.华丽的头发。2.【阳】毘瑟挐(印度教主神之一，守护之神 Vishnu)。

Kesoropana,【中】剃头发。

Kesohāraka,【阳】头发的去除者，即：理发师。

Ko,【阳】(kiṃ 的【单】) 谁(男的)? Ko nu为什么?

Koka,【阳】狼。

Kokanada,【中】红睡莲。

Kokila,【阳】杜鹃鸟(cuckoo)。

Koci(ko+ci),【无】有人，某人，任何人。【阳】：单.主.koci；复.主keci；单.宾.kañci；复.宾.keci；单.具.kenaci；复.具.kehici﹑kebhici；单.离.kasmāci﹑kamhāci；复.离.kehici﹑kebhici；单.与.﹑属.kassaci﹑kissaci；复.与.﹑属.kesañci﹑kesānañci；单.处.kasmiñci﹑kamhici(﹑kismiñci﹑kimhici)；复.处.kesuci。【阴】：单.主kāci；复.主.kāci﹑kāyoci；单.宾.kañci；复.宾.kāci﹑kāyoci；单.具.kāyaci；复.具.kāhici﹑kābhici；单.离kāyaci；复.离.kāhici﹑kābhici；单.与.﹑属.kāyaci﹑kassāci；复.与.﹑属.kāsañci﹑kāsānañci；单.处.kassāci﹑kāyañci﹑kassañci；复.处.tāsuci。【中】：单.主.kiñci；复.主.kānici；单.宾.kiñci；复.宾.kānici。

Koccha,【中】1.刷子。2.藤椅。

Kojava,【阳】地毯。

Koñca,【阳】苍鹭(heron)。koñcanāda,【阳】。参考 Kuñcanāda。

Koṭacikā,【阴】女人性器官。

Koṭi(Sk. koṭi & kūṭa2),【阴】1.顶、点(the extreme part, top, summit, point)。2.一千万(ten million)，一说为‘十万’(a hundred thousand)。koṭippakoṭi,【阴】1,000,000,000,000, 000,000,000(pakoṭi=100×100,000)。koṭippatta,【形】已到达结束，完全抓住。十亿(koṭisata =satakoṭi)。kahāpaṇa-koṭi-santhārena﹐(for the price (lit. by the spreading out) of 10 million kahāpaṇas” Vin II.159= J I.94 (ref. to the buying of Jetavana by Anāthapiṇḍika))。

Koṭilla,【中】弯曲。

Koṭisimbalī, kūṭasimbalī,【阳】多刺的红棉树(thorny red cotton tree)。

Koṭṭeti, Koṭṭheti (cp. Sk. kuṭ & kuṭṭa1),1.打击(to beat, smash, crush, pound)。2.弄平(to make even (the ground or floor))。3.切，杀(to cut, kill(=hanti))。pp. koṭṭita.。ger. koṭṭetvā。caus. koṭṭāpeti, 使打击。

Koṭṭha1(Sk.koṣṭha),【阳】腹部，(尤指监狱或寺院的)单人房间，储藏室，库房。koṭṭhāgāra,【中】壳仓，国库，仓库。koṭṭhāgārika,【阳】仓库管理员。koṭṭhāsaya,【形】在腹部中存在的。

Koṭṭha2, 可能是：啄木鸟(woodpecker?)J VI.539。

Koṭṭha3(cp.Sk.kuṭṭha), 可能是：闭鞘姜、土地公拐、水蕉花(Costus speciosus) (J V.420.)花冠略呈歪斜喇叭状，白色，偶有淡粉红色，径可达60mm；穗状花絮密集顶生。蒴果略呈球形，具三棱，萼片宿存；熟果红色。叶互生，常沿茎呈轮梯状生长；披针形，被面被绒毛。

Koṭṭhaka,【阳】1.要塞，堡垒。2.出入口。3.隐藏的地点。4.壁橱，储藏室。

Koṭṭhāsa,【阳】部份，定额，一份。

Koṇa,【阳】角落，末端，弓。

Kotūhala,【中】刺激，好奇心。kotūhalamaṅgaliko﹐迷信征兆。

kott﹐【字根VII.】减少(cut)。

Kotthu, kotthuka,【阳】豺，胡狼，野干。

Kodaṇḍa,【中】弓、弩。

Kodha(Vedic krodha fr. krudh, cp. kujjhati),【阳】忿怒(anger)。kodhaṃ chetvā, 切断瞋恚(cutting off anger S.I,41=47=161=237)。akkodha, 无忿(freedom from anger)。kodhātimāna, 忿与过慢(anger and conceit Sn.968.) kodhupāyāsa, 瞋恼(companionship or association with anger, the state of being pervaded with anger (opp. akkodhupāyāsa无瞋恼))。 kodhagaru “having respect for” i. e. pursuing anger (opp. saddhammagaru) A.II,46 sq., 84; kodhapaññāṇa,【形】瞋的方法(knowing the true nature of anger Sn.96 (cp. SnA 170))。kodhabhakkha, 喂养瞋(feeding on, i. e. fostering anger, Ep. of a Yakkha S.I,238)。kodhavinaya, 调伏瞋的方法(the discipline or control of anger)。

Kodhana(fr. kodha),【形】易怒的，不受控制的(心)(having anger, angry, uncontrolled)。

Konta,【阳】1.细长三角旗。2.一种鸟。参考 kunta。

Kopa(fr. kup),【阳】激怒，脾气暴躁(ill-temper, anger, grudge)。kopaneyya,【形】易于激起忿怒的。

Kopī,【形】脾气暴躁的。

Kopīna(cp. Sk. kaupīna),【中】腰布(a loin-cloth)。yāvadeva hirikopīnapaṭicchādanatthaṃ﹐仅仅只是为了遮蔽羞处。

Kopeti (kuppati 的【使】), 使生气，使扰乱，使动摇。kopesi,【过】。kopita,【过分】。kopiyamāna,【现分】。kopetvā,【独】。

Komala,【形】软的，生情的。see kamala。

Komāra(fr. kumāra),【形】少年(juvenile, belonging to a youth or maiden)。komārabhacca,【中】育婴，王子收养。komārabrahmacariyā,【阴】从幼年开始的梵行(童贞入道)。komārī,【阴】处女(a virgin)。

Komudī(fr. kumuda the white waterlily, cp. Sk. kaumudī),【阴】月光(moonlight)，迦底迦月(Kattika﹐9月16至10月15)份的月圆日。

Koraka(cp. Sk. koraka), 【阳】【中】1.芽(bud)。2. (刀、剑、树叶等的)鞘( a sheath)。

Korabya, Koravya(Sk. kauravya),【形】俱卢 (Kuru﹐今印度德里附近) 的后裔，俱卢 (Kuru) 国家的。

Kola,【阳】【中】枣子(jujube)。

Kolaka,【中】胡椒。

Kolaṅkola(der. fr. kula)﹐家家者，此须陀洹证得阿罗汉果前再生于良善家庭两或三次(going from kula to kula (clan to clan) in saṃsāra)。

Kolañña, kolañña- (fr. kula),【形】生在良家(born of (good) family (cp. kulaja)。kolañña-, 属于良家(belonging to the family of )。khīṇa-kolañña ,【形】来到世间(one who has come down in the world Vin.I,86.)。

Kolaṭṭhi,【中】枣子的种子(the kernel of the jujube)。kolaṭṭhimattiyo (pl.) S.I,150=A.V,170=Sn.p. 125 (with kolamattiyo), and kolaṭṭhimattā Th.2, 498=ThA.289; DhA.I,319.

Kolamba(and koḷamba VvA),【阳】大的广口瓶(a pot or vessel in general)。

Kolaṃkola,【阳】家家。SA.48.24./III,238.︰Yo pana dve tayo bhave saṃsaritvā dukkhassantaṃ karoti, ayaṃ kolaṃkolo nāma. (他轮回流转二或三家之后，就灭尽苦。此名为‘家家’。) 「家家」为预流者之最高者。

Kolāpa,【阳】死树，洞树。

Koliya,【阳】拘利族和释迦族 (Sākya) 同族的一个氏族的名字。

Koleyyaka,【形】好族类(说及狗；of good breed, noble, appld to dogs)。

Kovida,【形】聪明的，很熟练的，精通的。

Kosa1(梵kośa and koṣa),【阳】储藏室，库房，国库，鞘，茧(台语：趼lan)。

Kosa2(梵krośa), 音译：拘娄舍。为衡量距离之单位，其距离为恰可闻及一牛鸣叫之声。

Kosaka,【阳】【中】杯子，饮料容器，小箱，小鞘。

Kosajja,【中】懈怠，懒惰，怠惰。AA.6.55.(CS:p.3.124)：Kosajjāyāti kusītabhāvatthāya.(懒惰：懒惰的状况)。《解脱道论》卷第四：「懈怠者，谓心懒堕。」(T32.416.2)

Kosalla,【中】精通。

Kosātakī,【阴】丝瓜(〔丝瓜属〕(Luffa acutangula) 攀缘草本热带植物，果实呈圆柱状，内部为纤维状，类似海绵)，古音译：憍赏塔奇树。

Kosaphala,【中】肉豆寇(nutmeg﹐见 Jātiphala)。

Kosambī,【阴】憍赏弥(跋蹉 (Vaṃsa) 的首都名字)。

Kosala,【阳】憍萨罗国(国名)。

Kosārakkha,【阳】国库的监护人。

Kosika,【阳】猫头鹰(owl)。台语：暗光鸟、猫头鸟、孤黄。

Kosināraka,【形】拘尸那罗 (Kusinārā) 的。

Kosī,【阴】鞘(sheath)。

Koseyya,【中】丝绸，绢布。【形】丝绸的。

Kosohita,【形】把…插入鞘内。

Kohañña,【中】伪善，欺骗。

Kriyā,【阴】行动，行为，表现。参考 kiriyā。

Kva,【无】哪里? kvaci,【无】某处。

Kh

Kh, 巴利文字母表的罗马化拼音第二个辅音字母。发音好像汉语中清音的 k。

Kha (梵kha),【中】虚空、天空(“space” Vism.494.)。khapuṣpa(梵), kha-puṣpam(梵),空华，空花。

Khakharaka(梵), Khakkhara(梵), Khakkharaka(梵), 锡杖。

Khaga,【阳】鸟(“sky-goer”)。khaga-caraṇa, 鸟飞。khaga-patha, 空，虚空。

Khagga (Sk. khaḍga),【阳】刀剑。khaggakosa,【阳】刀剑鞘。khaggāhaka,【阳】捧剑者。khaggatala,【中】刀锋。khaggadhara,【形】捧剑的。

Khaggavisāṇa(cp. BSk. khaḍgaviṣāṇa),【阳】1.犀牛(a rhinoceros有个像刀剑一样的角者，犀牛总是朝着一个目标，义无返顾地向前冲)。2.犀牛角，麟角(古译)，驎角(古译)。

Khacati (khac +a), 嵌入，装饰(inlaid, adorned with, usually with jewels)。khaci,【过】。khacita,【过分】。

Khajja (grd. of khajjati),【形】被吃，被咀嚼，被咬，被啄(to be eaten or chewed, eatable, solid food)。【中】固体食物，甜肉干。khajjaka,【中】甜肉干。khajjakantara,【中】各种不同的糖果。

Khajjati ((khaj +ya), =khādiyati, Pass. of khādati; Dhtm 93 bhakkhaṇa) 1.被吃，被咀嚼，被咬(to be eaten, chewed, eaten up, as by animals)。2.被痒(to be itchy, to be irritated by itch；cp. E. “itch”=Intens. of “eat”)。3.被毁灭，被牺牲(to be devoured, to be consumed, to be a victim )。【现分】被嚼，被咬，被啄。

Khajju,【阴】痒。

Khajjūrī,【阴】海枣树(date-palm，一种海枣树〔棕榈科〕(Phoenix dactylifera)，产于亚洲西部、北部，在加利福尼亚州也有种植，有羽毛状的叶子，结簇生的枣子椰树)。

Khajjopanaka(cp. Sk. khadyota),【阳】萤火虫(fire-fly)。

Khañja(cp. Sk. khañja),【形】跛足的(lame)。

Khañjati (khaj +ṃ-a；fr. khañja), 蹒跚，跛行(to be lame)。khañji,【过】。

Khañjana,【中】蹒跚行走(hobbling, walking lame)。【阳】鹡鸰(wagtail)，亟灶巢鸟主要在西半球的一种鹡鸰科鸟，具有瘦长的身体和不断摆动的尾巴。

Khaṇa(梵kṣana, kṣaṇa),【阳】片刻，分钟，机会，剎那，时节，无难ㄋㄢˊ。khaṇena,【副】在片刻中。khaṇātīta,【形】错过机会(Sn.333=Dh.315 (=DhA.III,489)。utukhaṇa,【阳】季节。khaṇaññū, 知时(knowing, realizing the opportunity Sn.325 (cp. SnA 333). khaṇapaccuppanna, 剎那现在(生、住、灭的三心剎那，arisen at the moment or momentarily)。khaṇaparitta, 片刻(small as a moment Vism.238.)。

Khaṇa2 (fr. khaṇ), 掘(digging J.II,296.)。Cp. atikhaṇa.

Khaṭuṅka,【梵】【阴】顽固的，忄龙悷的。khaṭuṅkaṃ sattva-durdāntatām,刚强难化众生。

Khaṇati, khanati(khan or khaṇ+a), 1.挖，连根拔起(dig, dig out, uproot)。2.破坏(=Sk. kṣanati; to destroy)。khaṇi,【过】。khata,【过分】。khaṇanta,【现分】。khaṇitvā,【独】。cp. abhikkhaṇati, palikkhaṇati. ; M I.132 (id.)；pp. khata & khāta (cp. palikkhata).

Khaṇana(<khaṇ),【中】挖(digging)。

Khaṇika(<khaṇa),【形】瞬间的，暂时的，可改变的(unstable, momentary, temporary, evanescent, changeable; usually syn. with ittara)。Vism.626. (khaṇikato from the standpoint of the momentary). khaṇikā pīti﹐剎那喜(‘momentary joy’ is one of the 5 kinds of joy, viz. khuddikā, khaṇikā, okkantikā, ubbegā, pharaṇā (see pīti) Vism 143, DhsA 115.  khaṇikācitta, temporary or momentary thought Vism 289. khaṇikāmaraṇa, sudden death Vism 229. khaṇikāvassa, 一阵雨(momentary, i. e. sudden rain (-shower))。

Khaṇikapaccuppanna﹐剎那现在，指当下剎那存在(含生、住、灭的三心剎那)。

Khaṇittī,【阴】撬棍，铁橇，镐。

Khaṇḍa (freq. spelt kaṇḍa),【阳】一点点，碎块，糖果。【形】断掉的。khaṇḍadanta,【形】断牙。khaṇḍaphulla,【中】(建筑物)损坏的一部分。

Khaṇḍati), 打破(to break, DhA.IV,14.; pp. khaṇḍita broken, PvA.158 (-kaṇṇo=chinnakaṇṇo)。

Khaṇḍana,【中】破损。

Khaṇḍākhaṇḍaṃ, khaṇḍākhaṇḍikaṃ,【副】(打)碎。

Khaṇḍikā(fr. khaṇḍa),【阴】块，碎片(a broken bit, a stick)。

Khaṇḍicca,【中】(牙齿)断掉(he state of being broken (of teeth), having broken teeth)。

Khaṇḍita,(Khaṇḍeti的【过分】) 打碎，违背，违犯。

Khaṇḍeti (khaṇḍ +e), 打碎，违背，违犯(to renounce, to remit, in vetanaṃ)。khandesi,【过】。khandetvā,【独】。

Khata1 (khaṇati 的【过分】), 已挖出，已连根拔起，已受伤，已没德行。

Khata2 (pp. of kṣan, to wound), 伤害，受伤(hurt, wounded)。

Khatta (Sk. kṣatra, to kṣi),【中】政治学，刹帝利(Khattiya)的。

Khattiya(der. fr. khatta=kṣatra “having possessions”; Sk. kṣatriya),【阳】刹帝利，武士族(pl. Nom. also khattiyāse J.III,441. A shortened form is khatya J.VI,397.)。【形】刹帝利的。khattiyakaññā,【阴】刹帝利的年轻未婚女子。khattiyakula,【中】武士家族。khattiyamahāsāla,【阳】刹帝利的百万富翁。khattiyamāyā,【阴】刹帝利的秘诀。khattiyasukhumāla,【形】如王子一般的柔弱。rājā khattiyo muddhāvasitto,剎利族灌顶王(剎利顶生王)，即出身剎利族，经灌顶仪式就任王位。

Khattiyā, khattiyānī,【阴】刹帝利氏族的女人。

Khattu,【阳】战车的御者，国王的随从顾问。

-(k)khattuṃ (Sk. °kṛtvah, cp. °kad),【副】次(数) (in compn with numerals “times”: dvikkhattuṃ, tikkhattuṃ, etc.; twice, three times, etc.)。

Khadira(Sk. khadira),【阳】儿茶树(东印度一种有刺乔木(Acacia catechu)，两回羽状复叶，花黄色，荚扁平，是阿仙药的来源)。khadiraṅgāra,【阳】儿茶木材的灰烬。

khan﹐khaṇ﹐【字根I.】挖(to dig)。

Khanittī (to khan, cp. Sk. khanitra),【阴】(a spade or hoe Vin.I,270; J.VI,520=V.89 (+aṅkusa).

Khanti(kham)(梵Kṣānti(kṣam)),【阴】忍耐(日语：我慢する, gaman-suru)，耐性。khantibala,【中】耐力。khantimantu,【形】忍耐的，耐心的。忍耐是最超越的锻炼、担当(Khantī paramaṃ tapo titikkhā)(《法句经》184偈)。A.5.216.akkhanti(不忍)：「诸比丘！此等五者，是忍之德。以何为五耶？即：为多人可爱、可意；又，不凶暴(aluddo)；无追悔；不迷乱而命终；身坏死后，生于善趣、天界。」忍耐有三种：一、世俗的忍，忍气吞声(如石压草)，但有时会忍无可忍而火山爆发。二、修止的忍，转离可瞋境(不可意境)，迅速把心安置于固定的所缘(高级的如石压草)。三、修观的忍，当境，或转离可瞋境，把心安置自己的身体(如呼吸、火大、或以丹田吸呼气)、或受(特别是苦受)的观察，觉知生灭、转变。若是属于过去的积怨、郁卒、怨恨，也可以倒带，坦然面对它。修观修可以达到无忍可忍。cf. adhivāsana(坚忍)。

Khantika,【形】(在【合】中) 如此这般的信念(acquiescing in-, of such and such a belief)。aññakhantika, = 另外的信念。

Khantar(Khantu),【阳】忍耐者，温和的(possessed of meekness or gentleness; docile, manageable)。

khand(梵skand)﹐【字根I.】彻底溃败(to rout)，跳跃(to jump)。

Khandha (Sk. skandha),【阳】1.体积。2.树干，(人或动物的)躯干。3.块(mass)，堆(heap)。4.区，段，章。5.蕴，形成任何生命的身心状态的知觉集合体。khandhaṭṭhika,【中】肩骨。khandhapañcaka,【中】五蕴即：色、受、想、行、识。pañcakkhandhā(五蕴= pañcavokārabhavā)：rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.(色蕴、受蕴、想蕴、行蕴、识蕴。)

Khandhaka,【阳】区分，章。

Khandhāvāra,【阳】营。

kham(梵kṣam)﹐【字根I.】遭受或忍受(to suffer or bear)。

Khama(<梵kṣam)(梵kṣama忏摩),【形】宽恕的，原谅的，容忍的，忏摩(求对方的原谅)(patient, forgiving, enduring, bearing, hardened to )。khamā paṭipadā(堪忍行=不以骂报骂等)。【反】akhama﹐容忍的。

Khamati(Sk. kṣamate)(kham忍受 +a), 1.忍耐，容忍，宽恕(to be patient, to endure, to forgive(Acc. of object and Gen. of person)khamatha me pardon me.2. (impers.) to be fit, to seem good; esp. in phrase yathā te khameyya “as may seem good to you; if you please” sabbaṃ me na khamati “I do not approve of” ; na khamati “it is not right” .3. to be fit for, to indulge in, to approve of)。khami,【过】。khanta,【过分】。khamanta, khamamāna,【现分】。grd. khamanīya。caus. khamāpeti。dukkhamati﹐难以忍耐。

Khamana,【中】khamā(<kham(梵kṣam)),【阴】宽容，忍受，容忍，耐性，忍耐。KhA.(CS:p.123)：khamanaṃ khanti.(忍受：忍耐。)

Khamāpana(abstr. fr. khamāpeti, caus. of khamati) ,【中】要求原谅(asking for pardon)。

Khamāpeti (kham+āpe), 原谅，道歉(to make eat)。khamāpesi,【过】。khamāpenta,【现分】。khamāpita,【过分】。khamāpetvā,【独】。

Khamitabba,【义】应该原谅。

Khamitvā,【独】原谅了，忍耐了。

khambh(梵skambh)﹐【字根VII.】支持(prop)。

Khambha(Sk. khambha & sthambha)1.支持(support)。2.障碍(obstruction, stiffening, paraly)。

Khambhakata,【形】两手叉腰的。

Khambheti (Sk. skambh, skabhnāti] 1.支持( to prop, to support)。2.障碍(to obstruct, to put out)。pp. khambhita.

Khaya(Sk. kṣaya to kṣi, kṣiṇoti & kṣiṇāti),【阳】浪费，破坏，衰退，终结，尽。khayanupassanā,【阴】衰退的事实知识。

Khara(梵khara),【形】粗糙的，粗鄙的，硬的，强烈的，痛苦的。kharatta,【中】kharatā,【阴】粗糙。

Khala,【中】(玉蜀黍的)打谷场。khalagga,【中】打谷的开始。khalamaṇḍala,【中】打谷场。khalasālā﹐【阴】打谷棚。

Khalati (khal+a), 绊倒(to stumble)。khali,【过】。khalita,【过分】。khalitvā,【独】。

Khalika(or khalikā f.), 骰子(a dice-board, in khalikāya kīḷanti to play at dice；DA I.85 by jūta-khalika pāsaka-kīḷanaṃ).

Khalita1 (Sk. khalati=Lat. calvus, bald; cp. khallāṭa) 秃头(bald-headed A.I,138 +vilūna); Th.2, 255 (=vilūnakesa ThA.210).

Khalita2,【中】过失，绊倒。

Khalīna,【阳】马勒，马嚼口。

Khalu,【无】的确，当然。

Khaluṅka(khalaṅga>khalaṅka>khaluṅka),【阳】难驯，桀骜难驯，古音译：强梁、强良。

Khallāṭa,【形】秃的。khallāṭasīsa,【形】秃头的(DhA.CS:pg.1.196.︰ khallāṭasīse)。khallāṭiya,【中】光秃。

Khalopī(=khalopi, kalopī),【阴】锅(a pot；usually with kumbhī: D.I,167 (–mukha+kumbhi-mukha))。

Khaḷa,【形】粗略的，粗糙的。【阳】流氓，无赖，卑鄙的人。

khā﹐【字根I.】说(to speak)。【字根III.】了解(to comprehend)。

Khāṇu,【阳】【中】残株，柱(a stump (of a tree), a stake)。khāṇuka,【阳】残株，树桩，小柱。

Khāta (khaṇati 的【过分】), 已挖。

khād(梵khād)﹐【字根I.】吃(to eat)。

Khādaka,【形】吃者，以…为主食。

Khādati (khād+a), 吃，咀嚼，咬，咬牙切齿(to chew, bite, eat, devour, to destroy)。khādi,【过】。khādanta, khādamāna,【现分】。

Khādana,【中】吃(the act of eating (or being eaten))。【中】【形】khādanī (the eater)。

Khādanīya(grd. of khādati; also as khādanīya),【形】可吃的(hard or solid food)。【中】蔬果食(古译︰硬食)，甜食，糖果，蜜饯。Pāci.IV,233(CS:p.300)︰Khādanīyaṃ nāma pañca bhojanāni– udakadantaponaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma. Bhojanīyaṃ nāma pañca bhojanāni– odano, kummāso, sattu, maccho, maṃsaṃ.(硬食(蔬果食)：除了五种谷肉食﹑水与杨枝(齿木)之外的一切食物。软食(谷肉食)：指饭﹑粥﹑麦﹑鱼﹑肉。)

Khādā,【阴】食物(food, in rājakhādā royal food Sn.831 (rājakhādāya puṭṭho=rājakhādanīyena rājabhojanīyena posito Nd1 171)。

Khādāpana(fr. khādāpeti),【中】(处罚性的)令吃(causing to be eaten (kind of punishment))。

Khādāpeti (【使】II. khādati), 令吃，令咬(to make eat)。khādāpesi,【过】。khādāpita,【过分】。khādāpenta,【现分】。khādāpetvā,【独】。

Khādika =khādaka吃者，in aññamaññakhādika S.V,456.

Khādin, 吃者。【阴】khādinī=khādaka PvA.31.

Khādita (khādati 的【过分】), 已吃，已咬，已吃完(eaten, or having eaten, eaten up, consumed；a twin form of khādita is khāyita)。khāditatta,【中】被吃的事实。khāditaṭṭhāna, 餐厅，吃的地方(the eating place, place of feeding)。

Khāditabba,【义】应该吃。

Khādituṃ,【不】要去吃。

Khāyati (khā+ya；pass.=Sk. khyāyate, khyā), 似乎是，看来好像，只是，仅仅(to seem to be, to appear like (viya) J.I,279)。khāyi,【过】。aor. khāyiṃsu; ppr. med. khāyamāna. Cp. pakkhāyati.

Khāyita,【形】已吃，吃光。【中】吃了些东西。

Khāra(Sk. kṣāra, pungent, saline, sharp to ksā, kṣāyati to burn),【阳】咸的物质，碳酸钾，苛性钾(any alkaline substance, potash, lye)。khāraka,【形】1.咸性。2.【阳】鲜芽。khārika,【形】咸性(alkaline)。

Khārī,【阴】佉梨(古印度计重量单位大约 16 格令〔＝ 1.0368 克 或 16/7000 磅〕，秤盘)。khārikāja, khārividha,【阳】【中】秤盘和秤锤。

Khārika1 (to khāra),【形】咸性(alkaline)。

Khārika2(of khārī),【形】(一)斛，音译︰佉梨。1斛等于10斗，汉代一斛等于120斤，一斤相当现在约250克(of the khārī measure, in vīsatikhārika Kosalako tilavāho(=viṃśatikhārīkaḥ kosalakas tilavāhaḥ), A.V.173=Sn.p.126.)

Khārodaka, 石灰。khārodaka-nadī, 灰河，石灰水河。

khāḷ﹐【字根VII.】洗(to wash)。

Khāḷeti (khaḷ+e), 洗，冲洗。khāḷesi,【过】。khāḷita,【过分】。khāḷetvā,【独】。

khi﹐【字根I.】衰退(to decay)。

Khiḍḍā(Vedic krīḍā, cp. kīḷati),【阴】玩，娱乐(play, amusement)。khiḍḍādasaka,【中】玩十年(十一至二十岁)。khiḍḍārati,【阴】享乐。

Khitta (khipati 的【过分】), 已散乱，已丢，已推翻，已抛弃，已颠覆(thrown; cast, overthrown)。khittacitta,【形】发疯的人。Cp. vikkhitta。

khid﹐【字根III.】被压，降低，沮丧(to be depressed)。cp. (梵khid)撕开(tear)，拉，拔。cf.梵(ājch,撕破；paṭ, 撕开；riś, 撕开；liś, 撕开；vṛh / bṛh, 撕开)。

khip (梵kṣip), 投，抛(throw)。

Khipa,【阳】丢在上的任何东西，捕鱼具，斗蓬。

Khipati (khip(梵kṣip)抛+a；Vedic kṣipati), 投，丢出，打喷嚏(to throw, to cast, to throw out or forth, to upset)。khipi,【过】。khipanta, khipamāna,【现分】。khipitvā,【独】。a throw, anything thrown over

Khipana,【中】丢，抛弃(the act of throwing or the state of being thrown)。《入阿毘达摩论新疏》Abhidhammāvatāra-abhinavaṭīkā (CS:p.2.99) Khipanakasaṅkhārā nāma cuti-āsannajavanasahajātasaṅkhārā, paṭisandhijanakakammasahagatasaṅkhārā vā, tato purimajavanasahagatasaṅkhārāti vā keci.(丢入之行(=业)：与临死俱生之行，或陪伴结生令生业之行，或乃至任何陪伴过去速行之行。)

Khipanā(<khipati),【阴】抛弃(throwing up, provocation, mockery, slander)。

Khipita (khipati 的【过分】), 已丢出(expectoration)。【中】喷嚏(sneezing)。khipitasadda,【阳】喷嚏声(the sound of expectorations)。

Khipituṃ,【不】要丢，要打喷嚏。

Khippa(<khip抛),【形】快的(quick)。khippataraṃ,【副】很快地，非常快地。khippaṃ,【副】很快地(quickly)。

Khila(cp.Sk.khila), 【阳】【中】荒废或休耕的田地(waste or fallow land )，荒野。ceto-khilā(心的荒芜)。Grassmann︰「荒废、未耕种的土地，特别是位于已耕种的田地之间。」在《梨俱吠陀》，我们没有发现「荒野 khila」，倒是「khilya」这样的字出现过两次，而出现在(10 142:3c)的那一次，其实就是「khilya」一字的确切定义：「于是，耕地中即有荒野」Grassmann 为「khila」所下定义。那即是「破除(心灵)荒野于同学(同梵行者)中」。

Khiḷa (cp. Sk. kiṇa), 硬皮、腁胝(ㄆㄧㄢˊㄓ)、皮肤结茧(hard skin, callosity)。

khī﹐【字根IV.】衰退(to decay)。

Khīṇa (khīyati 的【过分】), 已耗尽，已浪费(destroyed, exhausted, removed, wasted, gone)。khīṇatta,【中】khīṇatā,【阴】浪费的事实，用尽的事实。khīṇamaccha,【形】没有鱼的。khīṇabīja,【形】没有存在种子的人。khīṇāsava,【形】漏尽的。

Khīya (cp. khīyati) Khīyadhammaṃ āpanna﹐犯嫌瞋法(PED：fall into a state of mental depression陷于意气消沉的状态)。

Khīyati(=khiyyati) (khī+ya)(Sk. kṣīyate, pass. to khayati), 被耗尽，浪费掉，变成沮丧。khīyi,【过】。khīyamāna,【现分】。khīyitvā,【独】。

Khīyana(=khiyyana),【中】1.疲惫。2.责备。

Khīra(Sk. kṣīra),【中】奶，(牛、羊等)乳(milk, milky fluid, milky juice)。khīraṇṇava,【阳】奶白色的海洋。khīrapaka,【形】吸奶。khīrodana,【中】乳饭。khīramukha,【中】没面子。牛乳五味(pañca gorasā, Vin I.244)：乳(khīra)、凝乳(dadhi)、酪乳(takka；buttermilk。‘凝乳’加1/4水搅拌而成)、生酥(navanīta奶油)、熟酥(sappi熟酥)。Pāci.IV,347(CS:p.464)︰Khīraṃ nāma gokhīraṃ vā ajikākhīraṃ vā mahiṃsakhīraṃ vā yesaṃ maṃsaṃ kappati tesaṃ khīraṃ.(乳︰牛乳、山羊乳、水牛乳，凡肉适宜者之乳。)

Khīrikā,【阴】阔叶山檨子(东印度漆树科的中等大小乔木 (Buchanania latifolia)，种子在未成熟时用作咖喱的成分)。

Khīranikā,【阴】母乳牛(a milk-giving cow)。SA.7.12./I,258.︰ Khīranikāti khīrakārakā godohakā.(母乳牛︰产奶的牛、母乳牛。)

Khīla(Sk. kīla & khīla),【阳】桩，柱(a stake, post, bolt, peg。

Khujja (either Sk kubja, of which khujja would be the older form),【形】1.驼背的(人)(humpbacked)。2.小的，次等的(small, inferior)。

Khudā(Sk. kṣudh & kṣudhā, also BSk. kṣud in kṣuttarṣa hunger & thirst),【阴】饿(hunger)。

Khudda(Vedic kṣudra),【形】小的，次等的，无关重要的。【中】一种小蜜蜂所制造的蜂蜜。kaniya, 【形】较小的。kaniṭṭha, 【形】最小的。Khuddakanikāya,【阳】《小部》(佛教经典，五部尼柯耶之一)。Khuddakapāṭha,【阳】《小诵经》(《小部》中的第一部经)。

Khuddaka(<kaṇ减) =khudda,【形】小的，次等的。

Khuddā,【阴】一种小的蜜蜂。

Khuddānukhuddaka,【形】细小的(职责或戒条)。ākaṅkhamāno ānanda sajgho mam’accayena khuddānukhuddakāni sikkhāpadāni samūhantu.(阿难！有意欲者，在我亡后，僧团允准除去微细学处(小小戒)。)

Khuppipāsā,【阴】饥饿和口渴。

khub﹐【字根III.】使激动(to be agitated)。

khubh﹐【字根I.】骚动(to be agitated)，摇动(to shake)。

Khubhati (khubh骚动+a), 被骚动，被扰乱。【过】khubhi,【过分】khubhita。

khums﹐【字根VII.】责备、谴责(to censure)。

Khura1 (Vedic khura), 蹄(the hoof of an animal)。

Khura2 (Vedic kṣura, to kṣṇu, kṣṇoti to whet, kṣṇotra whetstone),【中】剃刀(a razor)。khuragga,【中】剃发厅。khurakosa,【阳】剃刀鞘。khuracakka,【中】刀轮。khuradhārā,【阴】剃刀锋。khurabhaṇḍa,【中】理发具。khuramuṇḍa, 剃光头。

Khurappa,【阳】箭。

Khulukhulu-kaṛakaṃ, 【中】【副】噼啪声，哗啦声( “so as to make the sound khulu, khulu,” i.e. clattering or bumping about M.II,138. Cp. ghuru-ghuru)。

Kheṭa, kheṭaka (cp. Sk. kheṭaka),【中】盾(a shield)。

Khetta (Vedic kṣetra, to kṣi, kṣeti, kṣiti, dwelling-place),【中】1.田，小块土地，适当的地方，生产地，建立地(a field, a plot of land, arable land, a site)。2.(功德)田( (of kamma) the soil of merit, the deposit of good deeds, which, like a fertile field, bears fruit to the advantage of the “giver” of gifts or the “doer” of good works.)。khettakamma,【中】田间劳动。khettagopaka,【阳】守田人。khettasāmika,【阳】田主。khettājīva,【阳】耕者，农民(台语：做穑人co3 sit lang5)。khettatūpama,【形】被比喻像块田。

Kheda(Sk. kheda fatigue, khedati),【阳】遗憾，苦恼，痛苦(subject to fatigue, tired)。

Khepa (cp. khipati),【阳】投，投掷，(精神)错失(throwing, casting, Sdhp.42. Usually in citta-kkhepa loss of mind, perplexity Dh.138. Cp. vikhepa, saṃkhepa.

Khepana (cp. khepeti),【中】过(时间)，浪费，歼灭。

Khepita, (Khepeti的【过分】) 花费，使浪费。

Khepita [pp. of khepeti] destroyed, brought to waste, annihilated, khepitatta (nt.) the fact of being destroyed, destruction, annihilation, DhA.II,163 (kilesavaṭṭassa kh.).

Khepeti﹐khepayati (khip+e), 花费(时间或财富)，使浪费。【过】khepesi,【现分】khepenta,【独】khepetvā(opp. akhepetvā)。

Khema (Vedic kṣema to kṣi, cp. khetta),【形】安全，平稳，太平。khemaṭṭhāna,【中】安全地，庇护所。khemappatta,【形】达到了镇定。khemabhūmi,【阴】和平的地方。) patta-yoga-kkhema,达瑜伽安稳(指至涅盘处)，《长阿含经》译：至安处。

Khemin,【阳】安全者(one who enjoys security or peace)。

Kheḷa,【阳】唾液。kheḷamallaka,【阳】痰盂。

Kheḷāpaka (Vin) & Kheḷāsika (DhA),【形】吃痰者，一个辱骂的术语。°vāda the use of the term “phlegm-eater,” calling one by this name Vin.II,189; DhA 140. Cp. āpaka.? spittle-dribbler; “wind bag.”

Kho(before vowels often khv’; contr. of khalu=Sk. khalu),【无】的确，真的，当然(【语】与前一词结合的虚词，例如：evaṃ kho 的 kho)。atha kho,。

Khobha(cp. Vedic kṣubh kṣobhayati, to shake),【阳】震动，激动(shaking, shock)。

Khoma,【中】亚麻布料(linen cloth)。【形】亚麻的。khomadussa,【中】亚麻布，释迦领土中的一个村名。khoma-pilotikā, 初摩衣，即亚麻衣。

Khvāhaṃ(kho āhaṃ)﹐实在,我。

G

G, 巴利文字母表的罗马化拼音第三个辅音字母。发音是带音的 g，汉语没有这个辅音，请参考英语或马来语的发音。

Gagana,【中】天空。gaganagāmī,【形】飞过天空。

Gaggara [Vedic gargara throat, whirlpool.] 1.怒吼，吼roaring。a blacksmith’s bellows：kammāragaggara。2.【中】cackling, cawing, in haṃsagaggara﹐鹅叫声。

Gaggarā,【阴】伽伽罗池(Vism.208)，一个湖的名字。

Gaggarāyati (gaggarī 的【派】), 怒吼，吼。

Gaggarī,【阴】铁匠的风箱。

Gaṅgā,【阴】河，恒河(在印度北境)。gaṅgātīra,【中】河岸。gaṅgādvāra,【中】河口。gaṅgādhāra 【阳】流域，江河流域。gaṅgāpāra,【中】彼岸，对岸。gaṅgāsota,【阳】河水流，奔流。

Gaṅgeyya,【形】河的，恒河的。

Gaccha,【阳】植物，矮树。

Gacchati (gam+a), 去，行，走。【过】gacchi,【现分】gacchanta﹐gacchamāna。【过分】gata。gantvā, gamitvā, gantvāna, gantūna, -gamma,【独】。

Gacchant(a)﹐【现分】正在去。单.主.gacchaṃ﹑gacchanto﹑gacchato；复.主gacchanto﹑gacchantā；单.呼.gaccha﹑gacchanta﹑gacchaṃ；复.呼gacchanto﹑gacchantā；单.宾.gacchantaṃ﹑gacchataṃ；复.宾.gacchanto﹑gacchante；单.具.gacchatā﹑gacchantena；复.具.gacchantebhi﹑gacchantehi；单.离.gacchatā﹑gacchanta﹑gacchantamhā﹑gacchantasmā﹑gacchantato；复.离.gacchantebhi﹑gacchantehi；单.与.﹑属.gacchāto﹑gacchantassa；复.与.﹑属.gacchataṃ﹑gacchantānaṃ；单.处gacchanti﹑gacchante﹑gacchantamhi﹑gacchantasmiṃ；复.处.gacchantesu。

Gaja,【阳】象。gajakumbha,【阳】象额。gajapotaka,【阳】小象。

gajj(梵garj)﹐【字根I.】吼(to roar)。

Gajjati (gajj吼+a), 吼，打雷。【过】gajji,【现分】gajjanta, gajjamāna,【独】gajjitvā。

Gajjanā,【阴】吼声。

Gajjita (gajjati 的【过分】),【中】吼，打雷。

Gajjitu,【阳】吼者，打雷者。

Gaṇa,【阳】1.组，队，群，(俱乐部、社团、校友会等的)支部，分会( (a) in special sense: a meeting or a chapter of (two or three) bhikkhus, a company (opposed both to saṅgha, the order & puggala, the individual)(b) in general: a crowd, a multitude, a great many)。gaṇapūraka,【形】聚齐法定人数的人。gaṇapūraṇa,【中】法定人数。gaṇabandhana,【中】合作。gaṇabhojana﹐【中】别众食(超过四位比丘做伙托钵、受请共食五正食(粳米饭、穄米饭、粟米饭、赤粳米饭、麦饭。–《善见律毘婆沙》卷第十六﹐大正24.784)。gaṇasaṅgaṇikā,【阴】想参入在群众中。gaṇācariya,【阳】多数弟子的老师，有许多追随者的人。gaṇārāmatā,【阴】想参入在群众中。

Gaṇaka,【阳】会计员，熟悉算术的人。

Gaṇanapathamatīta﹐【形】超越计算的，不可计算的。

Gaṇanapathātīta,【形】超越计算的，不可计算的。

Gaṇanā,【阴】数，计算，算术(arithmetic)。

Gaṇikā1(cp.gaṇakī),【阴】妓女(one who belongs to the crowd)，(专与高级官员往来的)妓女(a harlot)，情妇(a courtesan)。

Gaṇikā2(=gaṇanā)﹐【阴】数，计算，算术。

Gaṇita (gaṇeti 的【过分】), 已计算。【中】算术。

Gaṇī,【阳】有追随者的人。

Gaṇeti (gaṇ算+e), 计算，数。【过】gaṇesi,【现分】gaṇenta,【独】gaṇetvā,【义】gaṇetabba。

Gaṇṭhi, gaṇṭhikā,【阴】结，束缚，木块。gaṇṭhiṭṭhāna,【中】困难的信道，昏暗的信道。gaṇṭhipada,【中】难懂的字，字汇。

Gaṇḍa,【阳】痈、疖子(boil)，肿瘤，瘤。Idaṃ jātu vedagū, idaṃ jātu sabbaji, idaṃ jātu apalikhitaṃ gaṇḍamūlam palikhaṇīti.(我确实是明智者，我确实是一切胜者，我确实掘出未掘出之痈根。)按：idaṃ (此)，相应部注释书，释为「我」。「一切胜者」谓得如实智而解脱者，「痈」指身体，「根」指渴爱。

Gaṇḍaka,【阳】犀牛(rhinoceros)。

Gaṇḍikī,【阴】木钟、木鱼(敲打的乐器，用木头做成，中间镂空)，铜锣。

Gaṇḍī,【阴】铜锣，屠头台(行刑场砍人头用的木头)。【形】有瘤的。

Gaṇḍuppāda,【阳】蚯蚓。台语：杜蚓。

Gaṇḍūsa,【阳】一口。

Gaṇhanta (gaṇhāti 的【现分】), 拿，抓，持，取。

Gaṇhāti (gah拿+ṇhā), 拿，持，抓，取。(1) gaṇha– (Sk. gṛhṇā-); pres.: ind. gaṇhāti (gaṇhāsi PvA.87), pot. gaṇheyya, imper. gaṇha (J.I.159; PvA.49= handa) & gaṇhāhi (J.I.279). fut. gaṇhissati; 【过】gaṇhi。【不】gaṇhituṃ (J.III.281.)。【独】gaṇhitvā, gaṇhiya。【使】ganhāpeti & gāhāpeti(to cause to be seized, to procure, to have taken)。(2)gahe– (Sk. gṛhī-)︰【未】gahessati。【过】aggahesi (Sn.847; J.I.52)。【不】gahetuṃ (J.I.190, 222)。【独】gahetvā (“with”) & gahetvāna (poet.) (Sn.309; Pv.II.3)。【义】gahetabba。(3)gah– (Sk. gṛh-)︰【过】aggahi。【独】gayha & gahāya (Sn.791)。【被】gayhati. 【过分】gahita & gahīta。cp. gaha, gahaṇa, gāha.

Gaṇhāpeti (Gaṇhāti的 【使】), 使拿，令抓。【过】gaṇhāpesi,【过分】gaṇhāpita, gāhāpita,【独】gaṇhāpetvā。

Gaṇhituṃ,【不】要拿。

Gaṇhiya, (gaṇhāti 的【独】), 拿了，持了。

Gata (gacchati 的【过分】), 已去，已经过，已达到，已到了某种情况(gone away, arrived at, directed to)。gataṭṭhāna,【中】去过的地方。gatatta,【中】去过的事实。gataddha, gataddhī,【形】已完成旅程的人。gatabhāva,【阳】参考 gatatta。gatayobbana,【形】已经到青年时期。

Gati, Gatin, (<fr. gacchati),【阴】1.去(going, going away, (opp. āgati coming) (both gati & āgati usually in pregnant sense))。2.死(going away, passing on (=cuti, opp. upapatti coming into another existence)。3.行为(behaviour, state or condition of life, sphere of existence, element, especially characterized as sugati & duggati, a happy or an unhappy existence)。4.趣(pañca gatiyo)(one of the five realms of existence of sentient beings (=loka), divided into the two categories of sugati (=Sagga, realm of bliss) & duggati (=Yamaloka, apāya, realm of misery))。五趣：(1)地狱(niraya purgatory), (2)畜生(tiracchānayoni the brute oreation), (3)饿鬼(pittivisaya the ghost world), (4)人(manussā (manussā-loka) human beings), (5)天(devā gods)。KhA.19.︰Yesañhi dhātūnaṃ gati-attho buddhipi tesaṃ atthoti.(由于凡字根有『去』的含义，它们也有『觉』的含义。)

Gatika,【形】1.去(going to)。2.引导(leading to)。3.趣向(having a certain gati, leading to one of the four kinds of rebirth)。

Gatimantu,【形】完美的行为。

Gatta(Vedic gātra),【中】身体。pl. gattāni(the limbs)。

Gathita(pp. of ganthati to tie, cp. gantha, knot. Sk. grathita),【过分】已绑，已束缚，已贪婪(tied, bound, fettered; enslaved, bound to, greedy for, intoxicated with (c. Loc.))。

gad(梵gad)﹐【字根I.】说(to say)。

Gada,【阳】演讲，句子(speech, sentence；at S.II,230 (v. l.) in phrase diṭṭhagadena sallena is to be read diddhagadena sallena)。

Gadati (gad说+a), 说，谈。【过】gadi,【过分】gadita。

Gadā,【阴】一种武器，铁棒。

Gaddula, Gaddūla,【阳】(栓狗颈之)皮带，皮革带(革纽)(a leather strap S.III,150; J.II.246; III.204; fig, in taṇhā-gaddūla “the leash of thirst,” Nd2 on jappā (taṇhā)=Dhs.1059=Vbh.361, cp. DhsA.367.)。

Gadduhana(derivation unknown; Sk. dadrūghna),【中】挤(牛)奶。gadduhanamattaṃ,【副】短时间(如拉一次母牛的奶头的时间。SA “pulling just once the cow’s teat”)。

Gaddha(Vedic gṛdha; see gijjha)鹫(a vulture; in gaddhabādhipubbo, of the bhikkhu Ariṭṭha, who had been a vulture trainer in a former life Vin.II,25=IV.218= M.I,130; see also Vin. Texts II.377.)。

Gadrabha,【阳】驴，驴子(an ass, donkey)。

Gadhita, 参考 gathita。

Gan﹐【字根VII.】计算(to count)。

Gantabba,【义】可去的。gantabbataṃ, 可去性。

Gantar, 去的人。(“goer” in gantā hoti he will go, he is in the habit of going)。

Gantu,【阳】去的人。

Gantuṃ,【不】要去。

Gantvā, (gacchati 的【独】) 去了之后。

ganth(梵grath/ granth)﹐【字根VII.】串一起(to string together)，捆(tie)。

Gantha,【阳】.束缚，脚镣(a bond, fetter, trammel)。2.作文，本文(composition, text, book , only in late Pāḷi, and in Sk.)。ganthakāra,【阳】作家(author)，编辑。ganthadhura,【中】学习圣经的负担。ganthappamocana,【中】释放，脱身。

Ganthati﹐Gantheti (ganth串一起+e)(Vedic grath, granth, grathnāti), 1.系绑，拴紧(to tie, knot, bind, fasten together)。2.放在一起，编织(to put together, to compose)。【过】ganthesi, 【现分】ganthenta,【独】ganthetvā。

Ganthana,【中】编织，扭转，作文。

Gantheta, (Gantheti的【过分】) 系绑，拴紧，编织。

Gandha,【阳】熏香，气味，味道。gandhakaraṇḍaka,【阳】香水箱。gandhakuṭi,【阴】香室(佛陀的寮房)。gandhacuṇṇa,【中】香粉。gandhajāta,【中】一种香。gandhatela,【中】香油。gandhapañcaṅgulika,【中】香五指印。gandhasāra,【阳】檀香树。gandhāpaṇa,【阳】香料。gandhika﹐【阳】香料商人(dealer in perfume)。

Gandhabba,【阳】1.干闼婆，音乐家，小神的天上音乐家。2.将投胎的香阴。

Gandhamādana,【阳】喜马拉雅山的一座山的名字。

Gandhāra,【阳】犍陀罗，(现在叫做)「甘达哈」(Kandahar)，属于阿富汗(Afghanistan)的一省。

Gandhārī,【阴】犍陀罗(的魔术吉祥物)。

Gandhika, gandhī,【形】芬芳的。

Gandhodaka,【中】香水。

Gabbita,【形】骄傲的，傲慢的。

Gabbha,【阳】内部，子宫，内室。gabbhagata,【形】去了子宫(投胎)，怀孕。gabbhapariharaṇa,【中】护胎。gabbhapātana,【中】流产的准备，毁胎。gabbhamala,【中】随分娩的脏物。gabbhavuṭṭhāna,【中】分娩。gabbhaseyyaka,【形】在子宫中出生者，胎生的。gabbhaseyyā,【阴】在子宫怀孕。gabbhavakkanti,【阴】怀孕。āyatiṃ gabbhaseyyā punabhavābhinibbatti pahīna﹐断尽未来再转生于母胎。“paṭhamagabbhe puttapaṭilābhatthāyā”ti.(求第一胎能生儿子)。guḷhagabbha,【阳】秘密内室。

Gabbhassāvakkanti﹐入胎。

Gabbhara,【中】洞。

Gabbhāsaya,【阳】子宫。

Gabbhinī, 【形】【阴】孕妇(pregnant, enceinte)。gabbhinī pāyamānā purisantaragatā, 怀孕，喂奶，有性行为(pregnant, lactating & having had sex intercourse)。

gam (gacch) (梵gach, gam)﹐【字根I.】去、走(to go)。

Gambhīra,【形】深的。【中】深度。

Gamana,【中】去，散步，旅程，追逐(台语：迮jioh)。【形】导致，有益于。gamanantarāya,【阳】障碍。gamanāgamana,【中】去来(来去)。gamanakāraṇa,【中】去的理由。anavhāyaṃ gamayanto, 不请自来。

Gamaka,【阳】归依者。

Gamanīya,【形】应该去的，可以去的。

Gamika,【形】1.村庄的官员，地方官员( [to gāma] a governor of a village, overseer of a parish Vin.I,179; A.III,76, 78, 300 (in series w. raṭṭhika pettanika, senāpatika, pūgagamaṇika))。2.旅行([to gam] adj. going wandering, travelling)。【阳】旅行者。gamikavatta,【中】旅程的准备。

-gāmin (from gacchati, gam) ,【形】f. °iṇī, in composition °gāmi°. — (a) going, walking, lit.: sīgha° walking quickly Sn.381; — (b) leading to, making for, usually with magga or paṭipadā (gāminī), either lit. Pāṭaliputtagāmi-magga the road to P. Miln.17; or fig. of ways & means connected w. one of the “gatis.” as apāya° DhA.III,175, udaya° paṭipadā S.V,361; nibbāna° dhamma Sn.233; amata-gāmi-magga S.V,8; udayatthagāmiṇī paññā A.V,15; dukkhanirodha° paṭipadā Vin.I,10; cp. ācaya° Dhs.584. 1013. Acc. °gāminaṃ: khemaṃ Amata° M.I,508; brahmacariyaṃ: nibbān’ogadha° It.28, 29; dukkhûpasama° maggaṃ Sn.724= Dh.191; niraya° maggaṃ Sn.277, ThA.243. Or °gāmiṃ: Sn.233, 381.

Gāmeyya (adj.) belonging to a village in sa° of the same v., a clansman S.I,36=60 (+sakhā).

Gamina ,【形】去的人(being on a “gati,” only at Sn.(PTS:587；CS:592.)︰Aññepi passa gamine, yathākammūpage nare(请看另一些按其业死去的人))。

Gameti (gam+e)(caus. of gacchati), 令去，派去，理解(to make go, to send, to set into motion, to cause to go)。【过】gamesi。

Gambhīra,【形】深的，极深的，难感知的。gambhīratā,【阴】深度。gambhīravabhāsa,【形】有深度或深奥的外貌。

Gamma,【形】粗俗的，应该被了解或达到的。

Gayha,【形】可以拿的，抓住，抓紧。【中】把握中的。

Gayhati (gah+ya), 被拿，被抓住。【过】gayhi,【现分】gayhamāna。

garah﹐【字根I.】责备、耻辱(to disgrace)。

Garahati (garah +a), 责备，谴责，责骂。【过】garahi,【过分】garahita,【现分】garahanta, garahamāna。

Garahana,【中】garahā,【阴】责备，谴责。

Garahitvā, garahiya,【独】责备了。

Garahī,【阳】指责者。

Garu (梵guru),【形】重的，严重的，庄严的，值得尊敬的，可敬的。【阳】导师，教师，上师，咕噜。garukātabba,【形】尊敬的杰出人物，应该尊敬的。garukāra,【阳】尊敬，光荣。garugabbhā,【阴】孕妇。garuṭṭhānīya,【形】做老师的人，品格高尚的人。garubhāva﹐敬重。M.140./III,237.：na kho me bhante, garu.(导师！对于我无障碍。《中阿含162经》译：我无所违。英译：there are no problems.)

Garuka,【形】重的，严重的，严肃的。Vibhv.(PTS:p.130；CS:p.169-170)︰Garukanti mahāsāvajjaṃ, mahānubhāvañca aññena kammena paṭibāhituṃ asakkuṇeyyakammaṃ. āsannanti maraṇakāle anussaritaṃ, tadā katañca. āciṇṇanti abhiṇhaso kataṃ (CS:p.170) ekavāraṃ katvāpi vā abhiṇhaso samāsevitaṃ. Kaṭattākammanti garukādibhāvaṃ asampattaṃ katamattatoyeva kammanti vattabbakammaṃ.(重业︰大罪(mahāsāvajja)、大威力的业(mahānubhāva大善业)，不可能有任何其它业可以阻止它的业。临死业︰是濒临死亡前所忆起或所造之业。惯行业︰重复造的或习惯造的(善业或恶业)。已作业︰不属于重的(业)，已作业或是已说的业。)

Garukaroti (garu+karoti), 尊敬，崇敬。【过】garukari,【过分】garukata,【现分】garukaronta。

Garutta,【中】garutā,【阴】有重量性，光荣。

Garuḷa(梵),【阳】金翅鸟(迦楼罗)，神话的鸟，鹰身女妖。

Gala,【阳】脖子，咽喉。galaggāha,【阳】抓着脖子，扼杀。galanāḷi,【阴】喉头。galappamāṇa,【形】直到脖子。galavāṭaka,【阳】咽喉的底部。

Galati (gal+a), 滴下，流动，滴流。【过】gali,【现分】galanta, galamāna,【过分】galita,【独】galitvā。

Gaḷagaḷāyati (gaḷagaḷa 的【派】), 哗啦哗啦响(雨声、流水声)，大雨声，吼。【过】gaḷagaḷāyi。

Gaḷocī,【阴】心叶青牛胆(Tinospora Cordifolia，见 Pūtilatā)。

Gava, 实词 go 在【合】中采取的词形；例如： puṅgava。

Gavaja, gavaya,【阳】(产于印度的)大额牛。

gaves﹐【字根I.】搜寻(to search)。

Gavesaka,【形】寻求者，找寻的人。

Gavesati (gaves搜寻+a), 寻求，寻找，努力。【过】gavesi,【过分】gavesita,【现分】gavesanta, gavesamāna,【独】gavesitvā, gavesiya。

Gavesana,【中】gavesanā,【阴】搜寻，寻求。

Gavesī,【阳】寻求者。

gah﹐【字根V.】拿(to take)。

Gaha1(梵gṛha),【中】家(a house, =the layman’s life)，房子。gahakāraka,【阳】立家者，建屋者。gahakūṭa,【中】屋顶。gahaṭṭha,【阳】俗人，居士。

Gaha2(梵graha, gaṇhāti),【阳】捕捉者、捕捉(seizer, seizing, grasping)。

Gahaṇa,【中】拿，抓，获得，把握。

Gahaṇika,【形】消化良好。

Gahaṇī,【阴】妊娠，怀孕，酝酿，消化。

Gahana,【中】繁茂处，丛林，匿藏处。【形】厚的，密封的。gahanaṭṭhāna,【中】在丛林中不能穿透的地方，密封处。

Gahapati(梵gṛhapati),【阳】一家之主，家主，家长。gahapatānī,【阴】女家主。gahapatiputta﹐【阳】居士子。gahapatimahāsāla,【阳】非常富有的户主。Pāci.IV,224.︰Gahapatiputto nāma ye keci puttabhātaro.(居士子︰居士的儿子及其兄弟。)

Gahita (gaṇhāti 的【过分】), 已拿，已抓住。【中】抓紧。gahitabhāva,【阳】被拿的事实，拿着的事实。

Gaheti(<gah), 取。gahetvā, gahetvāna, gayha,【独】。cf. Gaṇhati。

gā(梵gṛ),【字根III.】唱(to sing)。

Gāthā,【阴】偈，诗句，节，诗的一行。gāthāpada,【阳】诗节的一行。gāthabhigīta,【形】藉由背诵诗而获得的。

Gādha,【形】深的。【阳】深度，安全的立足点，立足处。

Gādhati (gādh+a), 不后退，不让步，有个稳固的立足处。【过】gādhi。

Gāna,【中】歌唱，歌。

Gāma,【阳】村庄(村落，台语：庄头 cng thau5)。gāmaka,【阳】小村庄。gāmaghāta,【阳】劫村，掠夺。gāmaghātaka,【阳】劫村者，强盗。gāmajana,【阳】村民。gāmajeṭṭha,【阳】村长。gāmaṭṭhāna,【中】(废)村地。gāmadāraka,【阳】小村民。gāmadārikā,【阴】小村女。gāmadvāra,【中】村门(村庄的入口)。gāmadhamma,【阳】恶劣的行为，行房。gāmabhojaka,【阳】村长。gāmavāsin,【阳】村民。gāmasaññā﹐村想(想着关于村庄)。gāmasīmā,【阴】地方自治区的边界。cf. nigama(邑)、nagara(都)、janapada(地方)。

Pārā.III,46(CS:Pārā.pg.57)︰Gāmo nāma ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo.(村落︰有一屋村落，有二屋村落，有三屋村落，有四屋村落，有人村落，有无人村落，有围墙村落，无围墙村落，有牛舍等的村落，有商队住四个月以上的村落，以上称为村落。)Gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto.(村落近郊︰有围墙之村落，人站在村门中，丢石头所落之处︰于无围墙之住家，人站在住家门中，丢石头所落之处。)

Gāmaṇī,【阳】村长。

Gāmika,【阳】村民。

Gāmī, (在【合】中) 【形】去的人，导致。

Gāyaka,【阳】歌手。

Gāyati (ge+a), 唱，背诵。【过】gāyi,【现分】gāyanta, gāyamāna,【过分】gāyita, gīta,【独】gāyitvā。

Gāyana,【中】歌唱。

Gāyikā,【阴】女歌手。

Gārayha,【形】卑鄙的，卑贱的。

Gārava,【阳】尊敬。gāravatā,【阴】尊敬。tibbagārava﹐【阳】虔诚的恭敬。agārava﹐【反】不尊敬。

Gāvī(<go),【阴】母牛。Gen.sg. gāviyā (Pug.56=A.II,207); Nom.pl. gāviyo (SnA 323; VvA.308); Gen.pl. gāvīnaṃ DhA.I,396; SnA 323; VvA.308). — A cow Vin.I,193; A.IV,418; J.I,50; Ud.8, 49; Vism.525 (in simile); DhA.II,35; VvA.200.

Gāvuta(cp. Vedic gavyūti pasture land, district),【中】伽浮他(1由旬 yojana ＝ 80 勒沙婆 usabhas)，一里格(league长度单位)，略少于2英哩(miles；J.I,57, 59; II.209; Vism.118; DhA.I,396.)。gāvutika,【形】至一伽浮他(league；DA.I,284.)的长度。

Gāvo,【阳.主.复】牛。

gādh﹐【字根I.】站着(to stand)。

gāh﹐【字根I.】冲进、探究、埋首(to dive into)。

Gāha, -gāha,【阳】1.捕获，紧握。2.固执。3.主意，意见。

Gāhaka,【形】持者，拿者，持有者。

Gāhati (gāh冲进+a), 浸，穿透，投入。

Gāhana,【中】淹没，跳水。

Gāhāpaka,【形】使人拿者，令人拿着的人。

Gāhāpeti (gaṇhāti 的【使】), 使拿，令抓住，督促。【过】gāhāpesi,【过分】gāhāpita,【现分】gāhāpenta,【独】gāhāpetvā。

Gāhī,【形】拿者，持有者。参考 Gāhaka。

Gāheti (gaṇhāti 的【使】), 使拿，令抓住。参考 gāhāpeti,【过分】gāhita,【独】gāhetvā, gāhiya。

Gāḷha,【形】强壮的，紧，严重的。gāḷhaṃ,【副】紧紧地，强烈地。

gi﹐【字根IV.】大叫(to call out)。

Gijjha,【阳】秃鹫(vulture)。Gijjhakūṭa,【阳】鹫峰。Gijjha-kūṭa pabbata﹐鹫山(又名灵鹫山，此山位于王舍城东北十里之处，为围绕王舍城的五山中之最高山)。位于中印度摩羯陀国首都王舍城之东北侧，为著名的佛陀说法之地。位置在24°18′ N and 81°15′ E.；海拔717公尺(2354 feet)。

Gijjhati (gidh贪婪+ya), 渴望，很需要。【过】gijjhi,【现分】gijjhamāna。

Giñjakā,【阴】砖块。giñjakāvasatha,【阳】砖屋。

Giddha (gijjhati 的【过分】), 已贪婪。

Giddhi,【阴】贪欲，执着。

Giddhī,【形】贪婪的，想要的。

gidh﹐【字根III.】贪婪(to be greedy)。

Gini,【阳】火。

Gimha(梵grīṣma),【阳】热，热季，热天，夏天(2月16至6月15, 跨越阴历四个月份Citta(2月16至30日~3月1至15日), Vesākha(3月16日至29日~4月1至15日), Jeṭṭha(4月16至30日~5月1至15日), Asalha(5月16至29日~ 6月1至15日))。中国的夏季是阴历5月6-7日至8月7-8日)。初夏(2月中到3月中)，等于中国的春天，不同于中国的初夏(「立夏」从阴历5月6-7日开始)。

Gimhana,【阳】夏天。

Gimhika,【形】夏天的。

Girā,【阴】话，说话。

Giri,【阳】山。girikaṇṇikā,【阴】蝶豆(Clitoria Ternatea，一种美国东南部和中部产的常见的缠绕藤木植物)，花淡蓝色，直径 2 英寸，具非常大的旗瓣)。girigabbhara,【中】giriguhā,【阴】山裂缝，峡谷，山洞。giribbaja,【中】耆梨跋提(摩揭陀都城的名字)。girirājā,【阳】山王(须弥山)。girisikhara,【中】峰顶，山顶。

Girigabbhara,【中】山裂缝，峡谷，山洞。Sn.v.416.(p.73.)︰Nisinno byagghusabhova, sīhova girigabbhare”.(坐相犹如老虎、公牛、狮子(盘踞)在洞里的。)

Giribbaja(giri山+(v)vaja牛棚),【中】耆梨跋提，原意为放牧之地，摩揭陀(Magadha)都城的名字；也称作「五山城」(Pañcācalaṃka-nagara)。SnA.v.408./II,382.︰Giribbajanti idampi tassa nāmaṃ. Tañhi Paṇḍava-Gijjhakūṭa-Vebhāra-Isigili-Vepullanāmakānaṃ pañcannaṃ girīnaṃ majjhe vajo viya ṭhitaṃ, tasmā “Giribbajan”ti vuccati.(耆梨跋提︰这是它(摩揭陀都城)的名字。般茶婆山(Paṇḍava)、鹫峰(耆阇崛山, 梵Griddhkūṭa；英Vulture Peak)、负重山(Vebhāra毘婆罗)、吞仙山(Isigili伊师耆利)、毘富罗山(Vepulla)等五山围绕(王舍城)，好像牛栏似的，被称为山栏。)

gil﹐【字根I.】忍受(to swallow)。

Gilati (gil +a), 吞下，吞食。【过】gili,【过分】gilita,【现分】gilanta,【独】gilitvā。

Gilana(fr. gilati),【中】吞(devouring, swallowing)。

gilā﹐【字根III.】不舒服(to be sick)。

Gilāna, gilānaka (Sk. glāna, glā to fade, wither, be exhausted),【形】病的，不舒服的(sick, ill)。【中】病人。gilānapaccaya,【阳】病药。gilānabhatta,【中】病人的食物。gilānasālā,【阴】医院，诊所。gilānālaya,【阳】装病。gilānaupuṭṭhāka,【阳】护士。gilānupaṭṭhāna,【中】护理，看护。gilānadassana﹐瞻病，探病。

Gihī(Gihin)(fr. gaha, cp. gaha & geha; Sk. gṛhin),【阳】俗人，在家人。gihībandhana,【中】俗人的束缚。gihībhoga,【阳】俗人的享乐。gihīvyañjana,【中】俗人的特征。gihīsaṃsagga,【阳】结交在家人。gihīpaṭisaṃyutta, 在家相关，在家相系属。sāvakā gihī odāta-vasanā﹐白衣弟子，印度的习惯以「白衣」代称在家弟子。

Gīta,【中】歌，唱歌。(gāyati 的【过分】) 已唱。gītarava, gītasadda,【阳】歌声。“Ruṇṇamidaṃ bhikkhave, ariyassa vinaye yadidaṃ gītaṃ.”(诸比丘！于圣者之律，唱歌是哭泣。)(A.3.103./ I,261.)受八戒中，「离唱歌」之一项，《小诵注释》：gītanti yaṃkiñci gītaṃ.(唱歌：任何歌) (KhA.CS:p.26；Pāci.IV,267) A.5.209./III,251.︰“Pañcime bhikkhave, ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassa. Katame pañca? Attanāpi tasmiṃ sare sārajjati, parepi tasmiṃ sare sārajjanti, gahapatikāpi ujjhāyanti– ‘yatheva mayaṃ gāyāma, evamevaṃ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati.(诸比丘！拉长歌音而诵(经)法有五种过患。什么是五？(1)自己即爱着其音；(2)他人也爱着其音；(3)在家众(听到)发牢骚︰我们这样唱歌，这些释迦沙门子也唱歌；(4)修练音调也会妨碍禅定；(5)往后的人会效法所看到的。) 《毘尼母经》(卷二，T24.809上)︰「尔时诸比丘用歌音诵戒。佛言︰不应当以高声了了诵戒，歌音诵戒有五事过︰一心染着此音。二为世人所嫌。三与世人无异。四妨废行道。五妨入定。是名五事过也。」

Gītikā,【阴】歌。

Gīvā,【阴】脖子，颈。gīvaṭṭhika, 颈骨。颈：后颈曰「脰tau7」或「领脰nia2tau7」；前颈曰「颔am7」或「颔颈am7kun2」。

Gīveyyaka,【中】脖子的装饰。

Guggulu,【阳】药用树脂，芳香树胶(一种胶状树脂，从没药属 (Commiphora) 的各种树木得来，与没药树脂相似，用途相同)。

Guñjā,【阴】药用蔓草，相思子(一种东印度群岛产的缠绕草木植物 (Abrus Precatorius) 具羽状复叶；花小，紫色，在叶腋丛生；根用作甘草的代用品)。

Guṇa,【阳】德行，特质，绳索，线，弓弦，(与数位复合，它的意义＝倍，例： diguṇa = 两倍)。guṇakathā,【阴】称赞。guṇakittana,【中】陈述德行。guṇagaṇa,【阳】好特质的积聚。guṇavantu,【形】有品德的。guṇūpeta,【形】拥有好特质的。guṇahīna,【形】全无德行的。guṇahantāraṃ(<guṇa-hantar <han)﹐功德之伤害者(说人坏话者)。

Guṇī,【形】拥有好特质的。

guṇṭh(梵guṇṭh)﹐【字根VII.】遮盖、覆盖(to cover)。

Guṇṭhikā,【阴】线球。

Guṇṭhita, (Guṇṭheti‘覆盖’的【过分】) 包装，覆盖。

Guṇṭheti (guṇṭh覆盖+e)(cp. Sk. guṇṭhayati Dhtp (563) & Dhtm (793) give both roots guṇṭh & guṇḍ as syn. of veṭh), 包装，覆盖，藏(to cover, to veil, to hide)。【过】guṇṭhesi。pp. guṇṭhita(v. l. BB kuṇṭhita)。paṃsuguṇṭhita﹐灰尘覆盖(covered with dust)。paliguṇṭhita﹐障碍(obstructed, entangled)。

guṇḍ﹐【字根VII.】给…提供动力(to powder)。

Guḷa﹐1.球。2.糖、糖蜜(molasses)。3.一串(cluster)。

Guḷapiṇḍaka﹐【阳】团食。

Gutta (gopeti 的【过分】), 已保卫，已保护，已注意。guttadvāra,【形】护门(善防护的感官)。guttadvāratā,【阴】防护着感官。guttindriya,【形】有保卫感觉。

Gutti,【阴】保护，守卫，注意。guttika,【阳】监护人。

Guda,【中】肛门。

Gunda,【阴】香附子(bulbous grass﹐一种广泛分布的多年生莎草(Cyperus rotundus)，细弱的根状茎生有可食的小坚果状的块茎)。

gup(梵gup)﹐【字根I.】保护(to protect)，隐藏(to conceal)。

Gumba,【阳】矮树丛，繁茂处，军队，一大群。gumbantara,【中】矮树丛的内部。

Guyha(ger. of guh=Vedic guhya),【形】可以隐藏的(to be hidden, hidden in)。【中】秘密，要隐藏的(that which is hidden)。guyhabhaṇḍaka,【中】性器官(the hidden part (of the body))。guyhaṃ pariguyhati﹐ 守密(to keep a secret)。guyhamassa ācikkhati, 能告诉(自己的)秘密。

Guru(=garu),【阳】老师。【形】重的，庄严的。gurudakkhiṇa,【阴】学费，束修。

Guruvāro﹐【阳】星期四(日语：木曜日mokuyōbi)。(Jupiter木星，歳星；梵bṛhaspati 勿哩诃娑跛底)

Guha,【阴】洞，巨穴。

Guḷa1(梵 guḍa & gulī 球, guṭikā 药丸﹑小球, guṇikā tumour肿),【中】球，球体。guḷakīḷā,【阴】玩球，玩弹球。

Guḷa2,【中】(甘蔗)糖(sugar)，糖蜜(molasses)。

Guḷa3,【中】团、串(a cluster)。

Guḷā,【阴】肿胀物(a swelling)，面疱、疙瘩(pimple)，丘疹(pustule)。guḷāguṇṭhikajāta(guḷā-guṇṭhika-jāta)﹐如吊球形的鸟窠。S.35.188.作：yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā.(大部份的人(阿罗汉之外)，浸入像紊乱的线球一样，像吊球形的鸟窠又覆以纤毛甘蔗、芦苇一样)。samunnā ：已潮湿。kulagaṇṭhikajātā (另作guḷāguṇṭhikajāta﹐如吊球形的鸟窠)。

Guḷika,【阴】药丸。

Gūtha,【中】排泄物，粪，大便。gūthakaṭāha,【阳】便盆，便器。gūthakūpa,【阳】粪坑。gūthagata,【中】粪堆。gūthapāṇaka,【阳】粪甲虫(casebearing beetle)，锹形虫，牛屎龟，蜣螂，屎壳郎。gūthabhakkha,【形】吃粪的，食屎的。gūthabhāṇī,【阳】脏话。

Gūhati (gūh+a；Sk. gūhati, pp. gūḍha), 藏，隐藏(to hide, to conceal)。【过】gūhi。【现分】gūhamana, gūhaya。【独】gūhitvā。【使】gūhayati。

Gūhana,【中】隐匿。

Gūhita, gūḷha (gūhati 的【过分】), 已藏，已隐藏，已秘密。

Geṇḍuka,【阳】球。

Gedha,【阳】贪欲，结。

Gedhita,【过分】已贪婪。【中】贪欲。

Geyya,【形】要被唱的。【中】诗，文学的某种风格。

Geruka,【中】作为涂颜色的红粉笔。

Gelañña,【中】疾病。

Geha(Sk. geha=gṛha, to gṛh, gaṇhāti),【阳】【中】房子，住宅，家(甲骨文︰家；金文︰家。屋中养畜牲之状)，家庭(a dwelling, hut, house; the household(执取家庭))。gehaṅgana,【中】屋前院子。gehajana,【阳】家庭的成员。gehaṭṭhāna,【中】房子的地点。gehadāsī,【阴】女仆。gehadvāra,【中】家门。gehanissita,【形】与居家生活有关联的。gehappavesana,【中】入新居(的仪式)。gehasita, 与居家生活有关联的。

Go(原始印欧语gwow),【阳】【阴】牛(a cow, an ox, bull, pl. cattle)，公牛(牛犅gu5 kang2)。单.主.go﹑goṇo；复.主gāvo；单.呼.go﹑goṇo；复.呼gāvo；单.宾.gāvaṃ﹑gāvuṃ﹑goṇaṃ﹑gavaṃ﹑gāviṃ；复.宾.gāve﹑gāṇe﹑gāviṃ；单.具. gavena﹑gāvena；复.具.gohi﹑gobhi﹑gavehi；单.离.gāvasmā﹑gavamhā﹑gavā(D I.201=A II.95= Pug 69)；复.离.gohi﹑gobhi﹑gāvehi；单.与.﹑属.gāvassa；复.与.﹑属.gavaṃ﹑gunnaṃ﹑gonaṃ﹑goṇānaṃ；单.处.gāve﹑gavamhi﹑gāvimhi (SnA 323), gave (Sn 310)﹑gāvasmiṃ；复.处.gosu﹑gāvesu。gokaṇṭaka,【中】牛蹄，水蓑衣(Asteracantha longifolia) 一种温生草本或木本属〔爵床科(Acanthaceae)〕，叶似柳叶)。gokula,【中】牛棚。gogaṇa(=gomaṇḍala.),【阳】牛群。goghātaka,【阳】屠牛夫。

Gokaṇṇa(=gokāṇā (f.)),【阳】麋鹿(elk)。

Gocara,【阳】牧场，饲料，食物，感官对象，行境，适当的地方。goaragāma,【阳】出家人托食的村庄。gocararūpa﹐境色，是五根所缘之外境，它们作为与之相符的根识的所缘缘。M.43./I,295.(有明大经)： “Pañcimāni āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti, seyyathidaṃ– cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.”(舍利弗尊者：「具寿(大拘稀罗)！这五根有各自境界、各自行处，它们不能互相经验行处及境界–即指眼根、耳根、鼻根、舌根、身根。」) PsA.(CS:p.2.219)︰Gocarāti visayaṭṭhena.(行境︰境界之意。)

Gocchaka,【阳】束，串。

Goṭṭha,【中】牛棚(台语：牛稠gu5 tiau5)。

Goṇa,【阳】公牛(牛犅)。

Goṇaka1(goṇa1), 野公牛(=araññagoṇaka)。

Goṇaka2,【阳】长羊毛的地毯。

Gotama(go牛+utama最好的),【形】【名】瞿昙的，瞿昙氏族的；瞿昙(经中有时指佛陀)。Gotamaṃ saraṇaṃ gacchāmi (我归依瞿昙)。

Gotamī,【阴】瞿昙女，瞿昙氏族的女人。

Gotta(Vedic gotra, to go),【中】氏族，祖先(ancestry, lineage)。nāmagottaṃ﹐名字种姓。‘gotta’与‘vaṃsa种姓’不同。

Gotrabhū,【形】破坏种姓的人。Gotrabhū-ñāṇa, 种姓智 (改变凡夫﹝puthujjana﹞的种姓成为圣人﹝ariya-puggala﹞种姓，进入须陀洹道之前的一位阶。gotta(梵BSk.Gotra：姓、氏姓、种姓、家系)。《增支部注》(AA.9.8-10./IV,170.)：gotrabhūti sotāpattimaggassa anantarapaccayena sikhāpattabalavavipassanā-cittena samannāgato.(种姓(心)：紧接的须陀洹道是，得到具有强劲毘钵舍那顶峰之心。)

Godhā,【阴】鬣蜥蜴(iguana)，大蜥蜴(lizard)。

Godhuma,【阳】小麦(wheat)。

Gonasa,【阳】毒蛇(viper)。

Gopaka,【阳】监护人，巡夜者，看守人。

Gopakhuma,【形】有小母牛一般的睫毛。

Gopana,【中】gopananā,【阴】保护，照料。

Gopānasī,【阴】重檐，支撑屋顶结构的弯梁。gopānasīvaṅka,【形】像重檐一样的弯曲。

Gopāla, gopālaka,【阳】牧牛者。牧牛人十一法：(1) na rūpaññū hoti(不知色), (2) na lakkhaṇakusalo hoti(不善巧相), (3) na āsāṭikaṃ hāretā hoti(不除虫卵), (4) na vaṇaṃ paṭicchādetā hoti(不处置疮痍), (5) na dhūmaṃ kattā hoti(不起烟), (6) na titthaṃ jānāti(不知渡处), (7) na pitaṃ jānāti(不知饮物), (8) na vithiṃ jānāti(不知道路), (9) na gocarakusalo hoti不知牧场), (10) anavasesadohi ca hoti(无剩余(an-avasesa)的榨乳(dohi)).(11) Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti(不以最上恭敬以恭敬牡牛、牛父、牛群首领)。(M.33.Mahāgopālaka-sutta牧牛者大经﹐A.11.18.Gopālaka放牛者)

Gopita, (gopeti 的【过分】) 保卫，保护，守护。

Gopī,【阴】牧牛的女人，牧牛者的妻子。

Gopura,【中】出入口。

Gopeti (gup+e), 保卫，保护，守护。【过】gopesi,【现分】gopenta,【独】gopetvā, gopiya,【义】gopetabba。

Gopetu,【阳】保护者。

Gopphaka(Dem. of goppha=Sk. gulpha),【中】脚踝(the ankle)。

Gomaya,【中】牛粪。

Gomika, gomī,【形】牛的主人。

Gomutta,【中】牛尿。

Goyūtha,【阳】牛群。

Gorakkhā,【阴】守牛。

Golomī,【阴】鸢尾根(orria root，几种欧洲的鸢尾属 (Iris) 植物〔尤指 Iris pallida〕的芳香根茎之一，磨成粉用作香料和药，以及香囊和牙粉的成分)。

Govatika﹐持牛戒者。模仿牛、依照牛的生活习惯来生活，佛陀警告他身坏命终即往生诸牛群中，不然就堕地狱。(M.57./I,387.)

Govinda,【阳】克利须那神 (Krishṇa) 的一个浑名。

Gosīsa,【阳】黄色的檀香(sandal wood)。

Goḷa, Goḷaka,【阳】【中】球。

Gh

Gh, 巴利文字母表的罗马化拼音第四个辅音字母。发音是送气带音的 g，汉语没有这个辅音，请参考英语或马来语的发音。

Ghaṃsati1 (ghaṃs+e；Sk. gharṣati, *ghṛṣ to *gher to rub or grind), 擦，撞(to rub, crush, grind,)。【过】ghaṃsesi。【过分】ghaṃsita。【现分】ghaṃsenta。

Ghaṃsati2 (=haṃsati for Sk. haṛsati, see haṃsati), 愉悦(to be pleased, to rejoice J.IV,56 (v. l. ghasati))。

ghaṭ(梵ghaṭ)﹐【字根I.】尽力(to make an effort)，收集(to collect)，使聚集(to gather)，使忙碌于(to be busy with)。【字根VII.】尝试(to attempt)。

Ghaṭa1,【阳】1.水壶(a hollow vessel, a bowl, vase, pitcher)。pānīyaghaṭa。paribhojanaghaṭa。vaccaghaṭa。kolambaghaṭa。2.鼓(drum, =kumbhathūna)。chiddaghaṭa,【阳】有瑕疵的水壶。

Ghaṭa2(Sk. ghaṭā; conn. with ganthati to bind together),【阳】【阴】，众，堆，群(multitude, heap, crowd, dense mass)。itthighaṭa﹐【阴】女众(a crowd of women)。macchaghaṭa﹐鱼群(a swarm of fish)。vanaghaṭa﹐密林(dense forest)。brahmaghaṭa﹐梵天众(company of brahmins)。

Ghaṭaka,【阳】【中】1.小瓮(a small jar)。2.柱头(the capital of a pillar)。

Ghaṭati (ghaṭ尽力+a)(Sk. ghaṭate, to granth, cp. ganthati), 试着，努力，发挥自己(to apply oneself to, to exert oneself, to strive)。【过】ghaṭi。【过分】ghaṭita。【现分】ghaṭamāna。

Ghaṭana﹐Ghaṭṭana,(Sk.ghaṭana)【中】ghaṭanā,【阴】安装，组合。

Ghaṭā,【阴】串，一大群。

Ghaṭikā1(to ghaṭa1),【阴】小碗(a small bowl﹐乞讨用) (=bhikkhā-kapāla)，结，一个小时，球，打木栓游戏(用木棒轻敲一个两头尖的木栓，当木栓蹦起来的时候再用木棒把它打向远方，其它防守的人 尽力想把木栓接住)。

Ghaṭikā2 (to ghaṭa2, orig. meaning “knot,” cp. gantha & gaṇṭhi, also gaṇḍa)【阴】1.小杖(a small stick, a piece of a branch, a twig (khadiraghaṭikā) (=khaṇḍa). upadhānaghaṭikā (belonging to the outfit of an executioner); pāsaghaṭikā﹐is a sort of magic stick or die (=pāsaka)。2. a game of sticks (“tip-cat” sticks). (ghaṭikā ti vuccati dīgha-daṇḍakena rassa daṇḍaka-paharaṇa kīḷā, tip-cat).3. a stack of twigs; (a stick used as) a bolt; usually as sūcighaṭikā﹐a needle-shaped stick;. cp. gaṇḍikādhāna.

Ghaṭikāyanta,【中】时钟，任何测量时间的设备。

Ghaṭī﹐ghaṭi-(to ghaṭa1),【阴】水壶，瓦器(a jar)。ghaṭīkāra,【阳】陶工。ghaṭīyanta,【中】提水的设备。

Ghaṭīyati (ghaṭati 的【被】), 1.被联合，被连接(to be connected or continued)。2.被障碍(to be obstructed) (=virujjhati, paṭihaññati)。【过】ghaṭīyi。

Ghaṭeti (ghaṭ尽力+e), 连接，联合，努力。【过】ghaṭesi。【现分】ghaṭenta。【过分】ghaṭita。【独】ghaṭetvā。

ghaṭṭ﹐【字根VII.】接触(to touch)。

Ghaṭṭana,【中】打击，敲击，侮辱。

Ghaṭṭita, (Ghaṭṭeti‘袭击’的【过分】) 袭击，撞击，犯罪。

Ghaṭṭeti (ghaṭṭ接触+e), 袭击(to strike)，撞(to knock against)，犯罪(to offend)。【过】ghaṭṭesi。【现分】ghaṭṭenta。【独】ghaṭṭetvā。

Ghaṇṭā(梵ghaṇṭā),【阴】小铃，小钟，宝铃，打木，犍椎，犍槌，犍迟，健稚，铎，鼓。yāmaghaṇḍikaṃ koṭṭetvā, 打板，敲打木块作为报时、集众。(一夜有三个时分(yāma))。

Ghata(Vedic ghṛta, ghṛ to sprinkle, moisten),【中】酥油，纯净的奶油(clarified butter)。ghatasitta,【形】洒以酥油的。

Ghana1,【形】1.厚的，固体的，密集的，紧凑的(solid, compact, massive; dense, thick)。【阳】1.键南、羯南，意为凝厚、硬肉。指第四个七日间之胎位。2.云。ghanatama,【形】非常厚的。【阳】漆黑。ghanapuppha,【中】一件绣花的毛织床单。

Ghana2,【中】棍棒，槌，藉由打击的一种乐器(例：铙钹、小手鼓、铃、钟等)。

Ghanasāra,【阳】樟脑(camphor)。

Ghanopala,【中】冰雹风暴(hailstorm)。

Ghamma,【阳】热，热季(heat; hot season, summer)。ghammajala,【中】汗，排汗。ghammābhibhūta, ghammābhitatta,【形】热倒。

Ghara1(cp. gaha & geha),【中】住宅(a house)。gharagoḷikā,【阴】壁虎(house lizard﹐台语：仙尪仔sian ang a2)。gharadvāra,【中】家门，宅门，街门。gharabandhana,【中】成家。gharamānusa,【阳】家庭成员，家人。gharasappa(=silutta),【阳】鼠蛇(a rat snake印度一常见的鼠蛇属(Ptyas)的蛇类，常进入屋内追捕猎物)。sūcighara, 【中】针盒(a needle-case )。gharājira,【中】院子。gharāvāsa,【阳】居家。gharasuṇha(=suṇhā)﹐gharasuṇisā, 【阴】媳妇。

Ghara2(a drink (cp. gala) & garala poison) gharadinnakābādha,(sickness in consequence of a poisonous drink)。gharavisa, 毒饮。gharasappa,毒蛇。

Gharaṇī(fr. ghara1),【阴】家庭妇女，一家的女主人(a house-wife)。

Gharāvāsa,【阳】居家。Sn.(PTS:406.)︰Sambādhoyaṃ gharāvāso, rajassāyatanaṃ iti.(居家生活乃是龌龊、染缸。) S.16.11./II,219.︰ ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.(居家生活是龌龊，是污垢道；而出家是海阔天空；居住在家甚难实行一向圆满，实行一向清净之梵行。我宁剃发着袈裟衣，由家出家而为无家。)

ghas (梵ghas)﹐【字根I.】吃(eat)。

Ghasa (在【合】中),【形】吃的人(eating, an eater; in mahagghasa a big eater)。

Ghasati (ghas吃+a), 吃，耗费掉(to eat)。【过】ghasi。【现分】ghasanta, ghasamāna。【独】ghasitvā。Cp. ghasa, ghasta & ghāsa. See also jaddhu. desid. jighacchati.

ghā﹐【字根III.】嗅(to smell)。

Ghāta,【阳】ghātana,【中】杀害，破坏，抢夺，盗窃。

Ghātaka, ghātī,【阳】杀人者，抢夺者，破坏者。

Ghātāpeti (ghāteti 的【使】), 令杀，使掠夺。

Ghātita, (Ghāteti的【过分】) 已杀，已破坏。

Ghāteti (han杀+e；denom. fr. ghāta, cp. Sk. ghātayati to han), 杀，宰杀，破坏(to kill, slay, slaughter)。【过】ghātesi。【现分】ghātenta。【独】ghātetvā, ghātiya。【义】ghātetabba。

Ghāṇa (Sk. ghrāṇa to ghrā, see ghāyati),【中】鼻子(the nose)。ghāṇaviññāṇa,【中】鼻识(嗅觉)。ghāṇindriya,【中】鼻根(味道的感官)。

Ghāyati (ghā嗅+ya), 嗅。【过】ghāyi。【现分】ghāyanta, ghāyamāna。【独】ghāyitvā。

Ghāyita (Ghāyati‘呼喊’的【过分】), 已嗅。

Ghāsa(Vedic ghāsa, fr. ghasati),【阳】食物，马料(fodder)，泽甜牧草。ghāsacchādana,【中】衣食。ghāsahāraka,【形】取马料来的人。

ghus(梵ghuṣ)﹐【字根VII.】呼喊(to shout)。

Ghuṭṭha (ghoseti‘呼喊’的【过分】；Sk. ghuṣṭa, pp. ghuṣ), 已宣布，已通告。

Ghoṭaka,【阳】野马(未驯服的马)。

Ghora,【形】可怕的，骇人的。ghoratara,【形】最可怕的。

Ghosa (Vedic ghoṣa to ghus),【阳】声音，呼喊，发表。ghosaka,【阳】呼喊的人，宣布的人。nigghosa,【阳】无声，小声。

Ghosanā,【阴】名声，赞美(fame, renown, praise)。

Ghosāpeti (Ghoseti‘呼喊’的【使】), 使宣布。

Ghoseti (ghus呼喊+e；denom. of ghosa, cp. Sk. ghoṣayati, caus. to ghuṣ), 呼喊，通告，宣布。【过】ghosesi。【过分】ghosita, ghuṭṭha。【现分】ghosenta。【独】ghosetvā。

Ṅ

ṅ, 巴利文字母表的第五个辅音字母，虽然这个字母被称为辅音，在巴利文里，它却只被当作韵

尾来使用而已。发音好像汉语中韵尾的 ng。

C

C, 巴利文字母表的罗马化拼音第六个辅音字母。发音好像汉语中清音的 z。

Ca, (连接词或转折连词的虚词)和，此外，既然。cettha(ca+ettha)﹐此外，这里。

Cakita,【形】扰乱，害怕。

Cakora,【阳】鹧鸪(francolin partridge松鸡)。

Cakka,【中】轮子，圆周，圆盘，周期，指令。cakkaṅkita,【形】有一个轮子的标志。cakkapāṇī,【阳】毘瑟挐神((Vishṇu) 其手中有个圆盘)。cakkayuga,【中】一双轮子。cakkaratana,【中】(转轮王的)轮宝。cakkavattī(=cakkavatti-rājan),【阳】转轮王(又作转轮圣王，此王拥有七宝：轮、象、马、珠、女、居士、主兵臣，具足四德：长寿、无疾病、容貌出色、宝藏丰富；统一须弥四洲，以正法治世。)。cakkasamārūḷha,【形】(在紧急中)登上了交通工具。D.30./III,142.︰“Dvattiṃsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti; seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.(诸比丘！大人具有三十二大人相，若具足大人(相)，只有二趣处而无其它(趣)。若居在家者，成为转轮王之正法王，征服四方，安定国土，七宝具足，其七宝者，即︰轮宝、象宝、马宝、摩尼宝、女宝、居士宝、主兵宝为第七。他有逾千王子，(皆具)勇猛与英雄气慨，善伐敌军。他于此大地到海边，不用杖罚与刀刑，唯依法征服统治。然而，若他由在家而出家成为无家者，除去世间的覆障，将成为阿罗汉、正等正觉者。)

Cakkavāka,【阳】红鹅(ruddy goose)。

Cakkavāla,【阳】【中】宇宙(世界的圆周)，太阳系，轮围山，铁围山。cakkavālagabbha,【阳】世界圆周的内部。cakkavālapabbata,【阳】环绕着地球的循环岩石。

Cakkhu(<梵cakṣ),【中】眼睛。cakkhuka,【形】有眼睛的。cakkhuda, cakkhudada,【形】给(慧) 眼的人。cakkhudhātu,【阴】眼界(即：视觉感官)。cakkhupatha,【阳】视野(视觉的范围)。cakkhubhūta,【形】亲眼目睹。cakkhumantu,【形】赋予眼睛的。cakkhulola,【形】贪看许多事物的(眼贪)。cakkhuviññāṇa,【中】眼识(=视觉)。cakkhuviññeyya,【形】是借着视力感知的。cakkhusamphassa,【阳】眼接触(视觉与颜色的接触)。cakkhāyatana,【中】眼处(视觉感官)。cakkhindriya,【中】眼根(视觉官能)。SA.35.1./II,354.︰cakkhunti dve cakkhūni– ñāṇacakkhu ceva maṃsacakkhu ca. Tattha ñāṇacakkhu pañcavidhaṃ– Buddhacakkhu, dhammacakkhu, samantacakkhu, dibbacakkhu, paññācakkhūti. Tesu Buddhacakkhu nāma āsayānusayañāṇañceva indriyaparopariyattañāṇañca, yaṃ– “Buddhacakkhunā lokaṃ volokento”ti āgataṃ. Dhammacakkhu nāma heṭṭhimā tayo maggā tīṇi ca phalāni, yaṃ– “Virajaṃ vītamalaṃ dhammacakkhuṃ udapādī”ti āgataṃ. Samantacakkhu nāma sabbaññutaññāṇaṃ, yaṃ– “pāsādamāruyha samantacakkhū”ti āgataṃ. Dibbacakkhu nāma ālokapharaṇena uppannaṃ ñāṇaṃ, yaṃ– “dibbena cakkhunā visuddhenā”ti (pārā.13 ma.ni.2.341) āgataṃ. Paññācakkhu nāma catusaccaparicchedakañāṇaṃ, yaṃ– “cakkhuṃ udapādī”ti (sa.ni.5.1081 mahāva.15) āgataṃ. Maṃsacakkhupi duvidhaṃ– sasambhāracakkhu, pasādacakkhūti. (眼有智眼和肉眼。智眼有佛眼，法眼，普眼，天眼，慧眼。佛眼即排出随眠之智，根的超越听闻之智；那是来自–‘以佛眼熟视世间’。法眼即低下的三道三果；那是来自–‘远尘，离垢，生起法眼净’。普眼即一切知智；那是来自(娑婆世界主之梵天劝请语)–‘愿普眼升起欢喜’。天眼即以充满光明而生起的智；那是来自–‘以清净的天眼’。慧眼即四圣谛的全尺度之智；那是来自–‘生起天眼’。肉眼有两种，有形的眼和眼净色。) Thag.v.501.“Cakkhumāssa yathā andho, sotavā badhiro yathā; Paññavāssa yathā mūgo, balavā dubbaloriva. Atha atthe samuppanne, sayetha matasāyikan”ti.(有眼者像瞎子，有耳者像聋子，有慧者像哑巴，身体强壮像羸弱的人。) 《毗尼日用切要香乳记》 (X60n1116.p202b)︰「有眼若盲，有耳若聋，以定慧成于中，礼诵行于外，形同枯木，心若死灰，如是行持，则三业自净矣。」

Cakkhunī,【阴】眼睛。

Cakkhumant(cakkhu眼睛+mant有),【阳】具眼者。cakkhumā, (m.s.Nom.)。

Cakkhussa,【形】善于眼的。

Caṅkama,【阳】caṅkamana,【中】经行(行禅，即：直来直去来回地行走在特定的距离上)。abbhokāse caṅkamāmi,我于露地经行。《南寄归内法传》卷第三〈二十三经行〉：「少病五天之地。道俗多作经行。直去直来唯遵一路。随时适性勿居闹处。一则痊痾。二能销食。禺中日昳即行时也。或可出寺长引。或于廊下徐行。若不为之身多病苦。遂令脚肿肚肿臂疼髆疼。但有痰[病-丙+阴]不销。并是端居所致。必若能行此事。实可资身长道。故鹫山觉树之下。鹿苑王城之内。及余圣迹皆有世尊经行之基耳。阔可二肘长十四五肘高二肘余。垒[专*瓦]作之。上乃石灰塑作莲花开势。高可二肘阔纔一尺。有十四五表圣足迹。两头基上安小制底。量与人齐。或可内设尊容为释迦立像。若其右绕佛殿旋游制底。别为生福本欲虔恭。经行乃是销散之仪。意在养身疗病。旧云行道。或曰经行。则二事总包无分泾渭。遂使调适之事久阙东川。经云观树经行。亲在金刚座侧。但见真迹未睹圆基耳。」(T54.221.2 ~3)

Caṅkamati (kam+ṃ-a, kam 重迭，前 k 被改变成 c), 经行，行禅。【过】caṅkami。【现分】caṅkamanta。【独】caṅkamitvā。

Caṅgavāra,【阳】牛奶过滤器(milkstrainer)。

Caṅgoṭaka (cp. caṅgavāra),【阳】首饰盒，匣子(a casket, a box)。

Caccara (Sk. catvara),【中】庭院，院子，十字路口，交叉路(a quadrangular place, a square, courtyard; a place where four roads meet, a cross road)。

Caja,【形】放弃，遗弃(giving up, to be given up)。duccaja, 难放弃(hard to give up A.III,50; J.V,8.)。cp. cāga(舍)。

Cajati (caj+a；Sk. tyajate, tyaj), 1.释放(to let loose, to emit, to discharge)。2.放弃，遗弃(to abandon, to give up, sacrifice)。【过】caji。【过分】catta。【现分】cajanta, cajamāna。【独】cajitvā。grd. caja(Sk. tyajya)

Cajana,【中】留置，放弃。

Cañcala (Intens. of cal=car, to move, with n instead of r in reduplication, cp. Sk. cañcūryate=carcarīti, cañcala (=*carcara)),【形】不稳定，移动(moving to & fro, trembling, unsteady)。

Caṭaka,【阳】麻雀(sparrow；Passer montanus)，台语︰厝鸟仔。

Caṇaka,【阳】1.鹰嘴豆(gram)(亚洲的一种草本植物(Cicer arietinum)，现广布于 西半球，短荚具 1 粒或 2 粒种子，在风味上略像豌豆。2.鹰嘴豆的种子，尤在欧洲南部和印度是重要的商品食物——亦称栗子豆(chestnut bean)，鸡豆(chickpea)，矮豆(dwarf pea)，格巴恩韶豆 (garbanzo)，格拉瓦恩斯豆(garavance)，在印度亦称克豆(gram)，或孟加拉国克豆(Bengal gram))。

Caṇḍa(Sk. caṇḍa),【形】凶猛的，暴力的，打情骂俏的(ierce, violent; quick-tempered, uncontrolled, passionate)。caṇḍasota,【阳】暴ㄆㄨˋ流。caṇḍahatthī,【阳】猛象。caṇḍasota, 猛急的水流(fierce current), caṇḍahatthi, 凶猛的象。【阴】caṇḍī。

Caṇḍāla,【阳】旃陀罗(印度被剥夺种姓者)，贱民。caṇḍālakula,【中】旃陀罗家族，最低的印度世袭阶级。Caṇḍālakumāra﹐旃陀罗子、贱民童子。

Caṇḍālī,【阴】旃陀罗女。

Caṇḍikata (cp. Caṇḍa) ,【形】生气(angry)。

Caṇḍikka,【中】激怒(ferocity anger)，粗暴、暴躁(churlishness)。acaṇḍikka,【中】不残暴，不暴躁。caṇḍikkalakkhaṇo﹐激怒相。

Catu, Catur,【形】四。catukkaṇṇa,【形】四方形(或长方形的)，有四个角落的。catukkhattuṃ,【副】四次。catugguṇa,【形】四倍的，四重的，【乐】每小节四拍的。catucattāḷīsati,【阴】四十四。catujjātigandha,【阳】四种香味 〔即：橘黄色的香料、茉莉香料、老鹳草香精油 (?)(来自命名 Turukkha 的 土耳其植物的香料)、一种希腊花香料〕。catuttiṃsati,【阴】三十四。catuddasa,【形】十四。catuddisā,【阴】四方(东南西北)。【形】catudvāra,【形】有四个门的。catunavuti,【阴】九十四。catupaccaya,【阳】四件必需品，即：食物，衣服，药和寄宿处。catupaṇṇāsā, catupaññāsā,【阴】五十四。catuparisā,【阴】四重集会，即：比丘，比丘尼，优婆塞，优婆夷。catuparisamajjha,【阳】群众当中。catubhūmika,【形】有四层的，有四阶段的。catumadhura,【中】四甜，即：酥油，蜂蜜，糖和麻油。caturaṅgika,【形】四区的，四组的。caturaṅginī,【阴】四军，即：象，战车，骑兵和步兵的军队。caturaṅgula,【形】四寸的。caturassa,【形】四边形的。caturaṃsa,【形】有四边缘的。caturāsīti,【阴】八十四。catuvīsati,【阴】二十四。catuvīsatakkhara﹐二十四音节。catusaṭṭhi,【阴】六十四。catusattati,【阴】七十四。

Catukka,【中】四个一组，交叉道路。

Catuttha,【形】第四的。

Cattutthī,【阴】一个半月的第四天，(巴利语法)第四格，即：与事格。

Catudhā,【副】以四方式。

Catuppada,【阳】四脚动物。

Catubbidha(catu+vidha种类),【形】四种的。

Catura,【形】聪明的，熟练的，精明的。

Catta (cajati 的【过分】), 已放弃，已牺牲。

Cattāḷīsati,【阴】四十。cattālīsakoṭidhanaṃ, 四十亿财产。

Cattāri iddhipādā(梵catvāra-ṛddhi-pāda),【中】四如意足，四神足(four bases of success — desire, persistence, intentness, circumspection)。chandasamādhippadhānasaṅkhārasamannāgata iddhipāda(chanda-samādhi-prahāṇa-saṃskāra-samanvāgata-ṛddhipāda)﹐欲三摩地断行成就神足)；citta-s.(citta-s.)﹐心三摩地断行成就神足；vīriya-s.(vīrya-s.)﹐勤三摩地断行成就神足；vīmaṃsā-s.(mīmāṃsā-s.)﹐观三摩地断行成就神足。四神足的体性是定，定是神通所依止的，所以称为神足。

Cattāri sammappadhānā(catvāri-sammapprahāṇāni),【中】四正断、四正胜、四正勤(four right exertions — the effort (a)to prevent evil from arising in the mind, (b)to abandon whatever evil has already arisen, (c)to give rise to the good, and (d)to maintain the good that has arisen))。S.49.1-12./V,244.︰“Cattārome, bhikkhave, sammappadhānā. Katame cattāro? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya 1chandaṃ, 2janeti vāyamati, 3vīriyaṃ ārabhati, 4cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya 1chandaṃ, janeti 2vāyamati, 3vīriyaṃ ārabhati, 4cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ 1chandaṃ, janeti 2vāyamati, 3vīriyaṃ ārabhati, 4cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā 1chandaṃ, janeti 2vāyamati, 3vīriyaṃ ārabhati, 4cittaṃ paggaṇhāti padahati. Ime kho, bhikkhave, cattāro sammappadhānāti”.(诸比丘！有此四正勤。什么是四？诸比丘！于此，比丘使未生之恶不善法令不生，1起欲、2精进、3发奋、4鞭策心。已生之恶不善法令断，1起欲、2精进、3发奋、4鞭策心。为对未生之善法令生，1起欲、2精进、3发奋、4鞭策心。为对已生之善法令住、不忘失、倍修习、广修习、令圆满，1起欲、2精进、3发奋、4鞭策心。诸比丘！此为四正勤。)

Cattāro satipaṭṭhānā(n.p.),四念处，四念住(Foundation of mindfulness; frame of reference(–body(身), feelings(受), mind(心), and mental events(法), viewed in and of themselves as they occur)。

Cana, canaṃ, 以表达全部之一部分的虚词，例： Kudācana, 有时。

Canda(梵candra),【阳】月亮。candaggāha,【阳】月蚀。candamaṇḍala,【中】圆月。candra-vaṃśa,【阳】月统。

Candana,【阳】檀香(sandal-wood tree﹐产生檀香木的乔木 (Santalum album))。【中】檀香木。candasāra,【阳】檀香木的本质。

Candanikā,【阴】池塘(a pool at the entrance of a village (usually, but not necessarily dirty))。candanikāya, 池塘。

Candavāro﹐【阳】星期一(日语：月曜日getsuyōbi)。

Candikā(Sk. capala),【阴】月光。

Candimā(Sk. candramas m. & candrimā f., cp. pūrṇimā; a cpd. of canda+mā, cp. māsa. The Pāli form, however, is based on a supposed derivation fr. canda+mant),【阳】月亮。candimāpabhā,月光。

Capala,【形】变化多端，摆动，不稳定(moving to & fro, wavering, trembling, unsteady, fickle)。capalatā,【阴】变化多端。

Capu (or capucapu),【副】喳哺喳哺(拟声词，当吃时，发出如此声音)。capucapukārakaṃ, 喳哺喳哺作声。

Camara, camarī,【阳】(在喜玛拉雅区域中的)公牦牛(a chowrie, the tail of bos grunniens used as a whisk)。

Camū,【阴】军队。camūpati。camūnātha,【阳】军队的将军。

Campaka,【阳】瞻波迦、旃簸迦，黄兰(东印度〔樟科〕的一种乔木 (Michelia Champaca)，花黄色(瞻卜华，素馨花)，可用作香料的油)。KhA.181.︰Tesañhi campakavakulakusumādīnaṃ sahajātavaṇṇagandhādayo viya.(俱生的戒德等功德)

Campā,【阴】瞻波城(印度的一个城名，现在的 Bhagalpore)。

Campeyyaka,【形】瞻波城的。

Camma(梵carman),【中】皮肤，兽皮，皮革。cammakāra,【阳】制革工人。cammakhaṇḍa,【阳】皮垫子。cammapasibbaka,【阳】皮袋。0

Caya,【阳】成堆，堆积，块(mass)。

Cara, 【中】1.走路的人，经常出入的人。2.间谍。

Caraka, 参考 Cara。

Caraṇa,【中】步行，脚，行为，举止。abhiaraṇa,【中】访问(visiting)。

Carati (car+a), 走路，漫游，举止，练习，运行。【过】cari。【过分】carita。【现分】caranta, caramāna。【独】caritvā。【过分】ciṇṇa。atha kiñcarahi, 若然，如果是这样的话。

Carāpeti (Carati的【使】), 使移动，使练习，流通。【过】carāpetesi。

Carita,【中】1.个性，行为。2.生活。

Cacidaritu,【阳】表演者，观察者。

Carita(Carati的【过分】), 性行(temperament)。《清净道论》(Vism.101.-110)说六种性行(six kinds of temperament)。

六种性行适应的业处

业 处 适合者 业 处 适合者
十

遍

 地遍︰以泥土当对象 一切 十

随

念

 佛随念︰念佛是阿罗汉等功德 信
水遍︰以水当对象 一切 法随念︰念法是亲见等功德 信
火遍︰以火当对象 一切 僧随念︰念僧是正直等功德 信
风遍︰以风吹动当对象 一切 戒随念︰念戒是无瑕等功德 信
青遍︰以青色当对象 瞋 舍随念︰念布施功德 信
黄遍︰以黄色当对象 瞋 天随念︰念天人乃修善而生 信
赤遍︰以红色当对象 瞋 死随念︰念死而觉知无常 觉
白遍︰以白色当对象 瞋 寂止随念︰念涅盘的寂静 觉
光明遍︰以光当对象 一切 身至念︰念32种身体成份 贪
虚空遍︰以空间当对象 一切 安那般那念︰专注呼吸 痴.寻
十

不

净

 膨胀相︰看膨胀的尸体 贪 四

无

量

 慈无量心︰散发慈爱给众生 瞋
青瘀相︰看青瘀的尸体 贪 悲无量心︰散发悲悯给众生 冷漠
脓烂相︰看脓烂的尸体 贪 喜无量心︰散发随喜给众生 瞋、嫉
断坏相︰看断坏的尸体 贪 舍无量心︰平等心对待众生 偏颇
食残相︰看动物吃剩尸体 贪 四无色定 空无边︰念遍相的空隙空、空 一切
散乱相︰看尸体的散落 贪 识无边︰专注‘空无边’之禅心 一切
斩斫相︰看被砍断的尸体 贪 无所有︰念‘识无边’空掉 一切
血涂相︰看流血的尸体 贪 非想非非想︰念‘无所有’寂静 一切
虫聚相︰看蛆虫爬满尸体 贪 食厌想︰厌恶食物 觉
骸骨相︰看白骨 贪 四界差别︰修硬.软、冷.热等 觉

Carima, carimaka,【形】最后的，后来的。

Cariya,【中】操行，行为。cariyā,【阴】。

Cala,【形】移动的，颤抖的，不稳定的。calacitta,【中】变幻无常的心。

Calati (cal+a), 移动，激起，战栗，被激动。【过】cali。【过分】calita。【现分】calanta, calamāna。【独】calitvā。

Calana,【中】运动，发抖，激动。

Cavati (cu+a), 背离(fall away)，改变(to shift)，从一生转到另一生。【过】cavi。【过分】cuta。【现分】cavanta, cavamāna。【独】cavitvā。AA.11.16./V,83~4.︰Uttari appaṭivijjhantoti mettāsamāpattito uttari arahattaṃ adhigantuṃ asakkonto ito cavitvā suttappabuddho viya brahmalokaṃ upapajjatīti.(未贯通上位︰由慈三摩钵地，不能达到上位的阿罗汉状态，从此生(结束如)睡熟，转生梵天界如睡醒。)

Cavana,【中】1.改变(shifting)。2.背离(falling away)。3.死亡(death)。

Caviya, 从一生转到另一生(=cavitvā。DA.30./III,929.︰Caviyāti cavitvā)。caviya puna-r-idhāgato= cavitvā puna idhāgato =cavitvā punarāgato idha((命终)转生来此世)

Cassa(ca+assa)﹐和…可能是，和…给这个的，和…给他。(assa,【三.单.潜】可能是。)(assa﹐ima 的【与.属.单】)给这个，给这个的。)

Cāyaṃ(ca+ayaṃ)﹐这和…。

Cāga (from cajati, to give up; Sk. tyāga< tyāj抛弃),【阳】舍施(台语sia2 si3)，放弃(abondoning)，舍(giving up)，抛弃(台语：扌穴掬hiat kak8)，捐弃(说文解字︰「捐」弃也)。cāgādhiṭṭhāna, 舍决意(the resolution of generosity, D.33./III,229。cāgānussati, 舍施随念。cāgakathā, 舍论(talk about munificence。cāgadhana, 舍财(七圣财之一，另外六个︰saddhādhana, sīladhana, hiridhana, ottappadhana, sutadhana, paññādhana。cāgasampadā (&cāgasampanna舍成就)。

Cāgānussati(Sk. tyāgānusmṛti),【阴】舍施随念。A.6.10./III,286.︰ariyasāvako attano cāgaṃ anussarati– ‘lābhā vata me, suladdhaṃ vata me! Yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi 1muttacāgo 2payatapāṇi 3vossaggarato 4yācayogo 5dānasaṃvibhāgarato’ti.(圣弟子随念自己的施舍：「哇！我得利。哇！我有善利。我于悭.垢所缠众中，心离悭.垢而住家，(1)开放施施，(2)舒手施，(3)乐弃舍，(4)有求必应，(5)乐分配施。」

Cāgin(Sk. tyāgin),【阳】放弃的人，捐赠者，舍者。

Cāṭi,【阴】广口瓶(jar)，壶(pot)。

Cāṭukamyatā,【阴】谄媚(flattery)，台语︰thiam2 bi7。

Cātaka,【阳】(亚洲南部的)犀鸟(hornbill，亚洲共拥有31种犀鸟)。

Cātuddasī,【阴】(阴历)半个月的第 14 日。

cātuddasa,【阳】(阴历)半个月的第 14 日。

Cātuddisa,【形】四方的。

Cātuddīpaka,【形】包含的四大洲，广泛于整个地球的。

Cātummahāpatha,【阳】四条道路的交叉处，十字路口。

Cātummahābhūtika,【形】四大(种)，四大元素(巴cattāri mahābhūtāni四大种，梵catvāri mahābhūtāni。包括：地大(巴paṭhavi-mahābhūta，梵pṛthivī-mahādhātu)、水大(巴āpo-mahābhūta，梵ab-mahādhātu)、火大(梵巴同tejo-mahābhūta)、风大(巴vāyo-mahābhūta，梵vāyu-mahādhātu)。四大所造色(catunnaṃ mahābhūtānaṃ upādāya rūpaṃ)为四大的衍生物，包括颜色(vaṇṇa)、声音(sadda)、气味(gandha)、味道(rasa)等。

Cātummahārājika,【形】四大王天的。cātummahārājika devā, 四大王天。四王天各镇护一天下，护世四天王。(一)多罗咤(巴Dhata-raṭṭha；梵Dhṛitarāṣṭra)，又称持国天，统领干闼婆与毘舍阇神将，镇护东方。(二)毘琉璃(巴Virūḷhaka；梵Virūḍhaka)，又称增长天，统领鸠盘荼与薜荔神，镇护南方(即吾人所居之赡部洲)。(三)毘留博叉(梵Virūpākṣa)，又称广目天，统领一切诸龙，镇护西方。(四)毘沙门(巴Vessavaṇa；梵Vaiśravaṇa)，又称多闻天，统领夜叉、罗剎等，镇护北方。

Cāturiya,【中】技术，精明。

Cāpa,【阳】弓。

Cāpalla, Cāpalya, (fr. capala, Sk. cāpalya),【中】变幻无常(fickleness)，轻佻。

Cāmara,【中】蝇掸，蝇拂，拂尘(柄端扎犁牛尾的用具)。

Cāmīkara,【中】黄金。

Cāra(<car carati to move about),【阳】运动，行动，推移，去(motion, walking, going; doing, behaviour, action, process)。kāmacāra, 欲行(going at will)。pamādacāra, 放逸行(a slothful life)。piṇḍacāra, 乞食行(alms-begging) sabbaratticāro,(wandering all night, S.9.9./I,201)。anavatthacārikaṃ, 无目的游行(A.5.221./III,257.)。cāravihāra,行止(doing & behaving, i. e. good conduct)。

Cāraka (cārika) ,【形】(wandering about, living, going, behaving, always –°, like ākāsa°, niketa°, pure° (see pubbaṅgama), vana°, — f. cārikā journey, wandering, esp. as cārikaṃ carati to go on alms-pilgrimage (see carati Ib); °ñ pakkamati to set out wandering.

Cāraka,【形】使移动的人，使行动的人。【阳】监狱。

Cāraṇa(=cāraka),【中】【形】使移动，使行动，管理。

Cārikā,【阴】旅程，游行，游荡。A.5.221./III,257.︰“Pañcime bhikkhave, ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato. Katame pañca? Assutaṃ na suṇāti, sutaṃ na pariyodāpeti, sutenekaccena avisārado hoti, gāḷhaṃ rogātaṅkaṃ phusati, na ca mittavā hoti.(诸比丘！这五种是屡次作长游行、无目的游行者之过失。以何为五？即：不闻未闻；已闻(心)不净化；于已闻的那一部分无自信；受重病患；及没有朋友。)

Cāritta,【中】习惯，行为，练习，号召。

Cārī,【形】(在【合】中) 演戏，实习，生活，举止。

Cāru,【形】迷人的，美丽的，愉快的。cārudassana,【形】视为可爱的。

Cāreti (carati 的【使】), 出发，放牧，感官享受。【过】cāresi。【过分】cārita。【现分】cārenta。【独】cāretvā。

Cāla,【阳】震惊，突然激动。

Cāleti (calati 的【使】), 使动摇，使摇动，使激动。【过】cālesi。【过分】cālita。【现分】cālenta, cālayamāna。【独】cāletvā。

Cālanī (to cālana of calaka2) ,【阴】(捣研用的)杵，碾槌，研钵(a pestle, a mortar Vin.I,202 (in cuṇṇacālanī & dussacālanī, cp. saṇha))。

Cāvanā,【阴】使改变(moving, shifting, disappearance)。

Cāveti (cavati‘脱离’的【使】), 使脱离，驱赶，使分心(to bring to fall, move, drive away; disturb, distract)。【过】cāvesi。【过分】cāvita。【现分】cāventa。【独】cāvetvā。

Cāveyya (<cavati‘脱离’),【祈】使…脱离。

-ci, -cana﹐不定疑问虚词，表达「泛称」或「不确定的指称」，某一(someone)、任一(anyone)。例：koci = 任何人，无论谁。

ci(梵ci )﹐【字根V.】收集(to collect)。

Cikkhalla,【中】泥沼，泥，沼泽。

Ciṅgulaka,【中】一个用棕榈叶等制的飞轮。

Ciṅgulāyati (ciṅgula 的【派】), 旋转。

Cicciṭāyati,【拟】发出嘘声，嘶嘶响，发出吱吱声。

Ciñcā,【阴】罗望子(tamarind﹐豆科常绿乔木 (Tamarindus indica)；罗望子果，酸荚〔做清凉饮料等用〕马来文：pokok asam jawa)。

Ciṇṇa (cināti 的【过分】), 已熟练，已经常做。

cit(梵cit)﹐【字根VII.】想(to think)。

Cita (cināti 的【过分】), 已堆积，已排列，已覆以一层不同的东西。

Citaka,【阳】火葬用柴木。

Citi,【阴】堆，石堆纪念碑，石冢，堆石界标。

Citta1﹐Citra,【形】杂色的，多样化的，多种形式的，美丽的。【中】画，照片。cittakata,【形】装饰的，心造的。cittakathika, cittakathī,【形】有才气的演说者，雄辩家。cittakamma,【中】绘画，画的艺术，装饰品。cittakāra,【阳】画家，装饰者。cittatara,【形】更不同的，更多元化的。cittāgāra,【中】画廊。cittaniyāma,【阳】心的定律(Mohavicchedanī断除愚痴(CS:p.78)：Yathāvuttena bhavaṅgāvajjanādikiccakkameneva cittappavatti cittaniyāmo nāma.(有分、转向等作用，以心生起的方式进行，称为「心的定律」。) Dhs.#11.：Katamā tasmiṃ samaye cittassekaggatā hoti? Yā tasmiṃ samaye cittassa 1ṭhiti 2saṇṭhiti 3avaṭṭhiti 4avisāhāro 5avikkhepo 6avisāhaṭamānasatā 7samatho 8samādhindriyaṃ 9samādhibalaṃ 10sammāsamādhi–ayaṃ tasmiṃ samaye cittassekaggatā hoti.(《法集论》：在此时什么是‘心一境性’？此时是凡是心1住、2等住、3坚住、4不散、5不乱、6不散乱性、7奢摩他、8定根、9定力、10正定–即此时是心一境性)。)) 《法集论注释》(殊胜义)(CS:DhsA.pg.188)：「‘一境性’之义，住于所缘上，不能动摇，为‘住’。」(Ekaggatāniddese acalabhāvena ārammaṇe tiṭṭhatīti ṭhiti.)「此外，相应法所缘上，已组合之后而住立，为‘等住’。」(Apica sampayuttadhamme ārammaṇamhi sampiṇḍetvā tiṭṭhatīti saṇṭhiti.)「于所缘上，已潜入，已进入，为‘坚住’。」(ārammaṇaṃ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhiti.)「生起掉举、疑，心烦意乱的相反，为‘不散’。处于掉举、疑、扰乱已离去的心。」(Uddhacca-vicikicchā-vasena pavattassa visāhārassa paṭipakkhato avisāhāro. Uddhaccavicikicchāvaseneva gacchantaṃ cittaṃ vikkhipati nāma.)「处于掉举、疑、扰乱已离去的心。如此，这种不扰乱，为‘不乱’。」(Uddhaccavicikicchāvaseneva gacchantaṃ cittaṃ vikkhipati nāma. Ayaṃ pana tathāvidho vikkhepo na hotīti avikkhepo.)

Citta2(<cit思；Sk. citta, orig. pp. of cinteti, cit),【中】【阳】心( the heart (psychologically))，想法。Nom. cittaṃ; Gen. (Dat.) cetaso (44) & cittassa (9); Instr. cetasā (42) & cittena (3); Loc. citte (2) & cittamhi (2). — Nom. cittaṃ. Gen. cittassa only (of older passages) in c° upakkileso S III.232; V.92; A I.207; c° damatho & c° vasena. Instr. cittena (cittena nīyati loko). Loc. citte(samāhite citte); cittamhi only S I.129 & cittasmiṃ. — Plural only in Nom. cittāni (āsavehi cittāni (vi) mucciṃsu；they purified their hearts from intoxications”。cittakkhepa,【阳】发狂，思想扰乱。cittajaṭṭhamakarūpa﹐【中】心生八法聚。cittapassaddhi,【阴】心轻安，心平静。cittamudutā,【阴】心柔软性，心的可塑性。cittavikkhepa,【阳】疯狂。cittasantāpa,【阳】悲伤。cittasamatha,【阳】心镇定。cittanupassanā,【阴】心评论。cittābhoga,【阳】考虑。cittujjukatā,【阴】心(citta)的正直性。cittuttrāsa,【阳】恐怖，恐惧。cittuppāda,【阳】心生起。cittakāgata(梵cittaikāgrata)心一境性。SA.4.25.：Suvimuttacittoti arahattaphalavimuttiyā suṭṭhu vimuttacitto.(心得善解脱：阿罗汉果解脱是善心解脱)。DhsA.CS:p.92：Cintanaṭṭhena cittā, vicittaṭṭhena vā cittā.(以思想之义，为‘心’；以考虑之义，为‘心’。)

Citta3﹐【阳】制多月(月份名，大约在三月至四月之间，农历2月16至3月15)。

Cittaka,【中】纹身，纹在额上的一个宗派标志。

Cittakammaññatā﹐【阴】心适业性，去除心(citta)的不适业性(akammaññabhāva)。

Cittakkhaṇa﹐心识剎那(心识生uppāda、住ṭhiti、灭bhaṅga的时间)，非常短暂的；在弹指间，即有数百亿个心识剎那(SA.12.61./II,99.)。

Cittamudutā﹐【阴】心柔软性，去除心(citta)的僵硬性(thambha)。

Cittatā,【阴】上色，彩色，(在【合】中) 如此的心。

Cittapaguññatā﹐【阴】心练达性，使心健全。

Cittapassaddhi﹐【阴】心轻安，平静心(citta)的不安(daratha)。

Cittalapabbata,【阳】结旦罗山，羯但罗山，庄严山(斯里兰卡的一座著名佛寺)。

Cittalahutā﹐【阴】心轻快性，去除心(citta)的沉重(garubhāva)。

Cittavīthi﹐【阴】心路过程，六根缘取六境时，所产生识知的过程。心路过程之外的心，即：结生心、有分心、死亡心。

Cittasaṅkhāra﹐【阳】心行。S.41.6./IV,294.作：“Saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.(居士！入想受灭定之比丘，先灭语行，然后灭身行，再灭心行。) SA.41.6./III,93.：Cittappaṭibaddhattā cittena saṅkharīyati nibbattīyatīti cittasaṅkhāro. (以心与心连接令行，令产生，为‘心行’。) SA.41.6./III,94.：ekūnatiṃsacetanāpi, saññā ca vedanā cāti ime dve dhammāpi cittasaṅkhārotveva vuccanti.(包括二十九心(12不善心，8大善心，5色界心，4无色界心)，及想、受这二法称为‘心行’。)

Cittasamuṭṭhānarūpa﹐【中】心生色(或心等起色)，从结生心(paṭisandhi)之后的第一个有分心的「生时」(uppāda)开始产生心生色。结生心不能产生心生色，在投生时只有业生色(kammasamuṭṭhānarūpa)生起。

Cittā,【阴】角宿(二十七星宿之一)。

Cittīkāra,【阳】尊敬，考虑。

Citra,【形】杂色的，多样化的，美丽的。参考 Citta 2。

Cināti (ci+nā), 堆积，收集，累积。【过】cini,【过分】cita。【现分】cinanta, cinamana。【独】cinitvā。

cint(梵cint)﹐【字根VII.】想(to think)。

Cintaka, cintanaka,【形】考虑周到的，深思的。【阳】思想者。

Cintā,【阴】Cintana,【中】思想，思考，考虑。cintāmaṇi,【阳】如意珠宝。cintāmaya,【形】由想法所组成的，心造的。

Cintita (cinteti 的【过分】), 已想出，已发明，已设计。

Cintī,【形】(在【合】中) 思考。

Cintetabba,【义】可以思考的。

Cinteti (cint+e), 思考，反省，考虑。【过】cintesi。【现分】cintenta, cintayamāna。【独】cintetvā, cintiya。cinteyyaṃ, fpp. n.Acc.sg.。cintaye, Opt.3sg.。

Cinteyya,【形】应该考虑的。

Cimilikā,【阴】套，例：枕头等的套。

Cira, cima﹐【形】持久的。cirakālaṃ,【副】长久。ciraṭṭhitika,【形】持久的，永久的。cirataraṃ,【副】更长久。ciranivāsin,【形】长久居民。cirapabbajita, ciradikkhita,【形】出家长久的。cirappavāsī,【形】离家长久的人。cirarattaṃ,【副】长久。cirarattāya,【副】有很长的一段时间。

Ciraṃ, cimaṃ﹐【副】(以)长久地。

Cirassaṃ,【副】很长久地，最后。

Cirāya,【副】以长久地。

Cirāyati (cira 的【派】), 逗留，延迟。【过】cirāyi。【过分】cirāyita。【现分】cirāyanta。【独】cirāyitva。

Cirena,【副】在长久之后。

Cihaciha﹐(=Vihaviha)﹐(for vihaga)一种鸟(a sort of bird)(Th.1,49.)。

Cīnapiṭṭha,【中】铅丹(四氧化三铅 Pb3O4)。

Cīnaraṭṭha,【中】中国(China)。

Cīra, cīraka,【中】纤维，长条，树皮衣。

Cīrī,【阴】蟋蟀(cricket)。cīrīḷikāsadda,蟋蟀声(《中阿含经》作：支离弥梨虫声)。

Cīvara,【中】【阳】【阴】袈裟(=kāsāya, kasāva,【中】袈裟)，(出家人的)衣。cīvarakaṇṇa,【中】袈裟的下摆。cīvarakamma,【中】缝袈裟，做袈裟。cīvarakāra,【阳】袈裟的设计者，制造袈裟者。cīvaradāna,【中】捐赠袈裟。cīvaradussa,【中】袈裟布料。cīvarajju,【阴】晒衣绳。cīvaravaṃsa,【阳】晒衣竹竿。tīni cīvarāni﹐三衣。包括：僧伽梨(saṅghāṭi大衣)、安陀会(antaravāsaka下着之衣，裙)、郁多罗僧(uttarāsṅga上着之衣)。三衣又总称为袈裟(kāsāya)。acchinnacīvaro﹐被偷的衣。

Cuṇṇa,【中】粉，石膏(主要的成分是哪一生石灰和沙子；主要地被用于建 筑物，但是也适用于皮肤当做一种肥皂—在沐浴方面搽粉于)，肥皂粉。cuṇṇavicuṇṇa,【形】压碎，粉碎。

Cuṇṇaka,【中】香粉。cuṇṇakajāta。【形】变成粉的。cuṇṇakacālanī,【阴】筛子。

Cuṇṇita, (Cuṇṇeti的【过分】) 磨(粉)，压破。

Cuṇṇeti (cuṇṇ+e), 磨，使成粉末，压破。【过】cuṇṇesi。【现分】cuṇṇenta。【独】cuṇṇetvā。【过分】cuṇṇīyati。

Cuta, (cavati 的【过分】)。

Cuti (梵cyuti, to cavati),【阴】改变(shifting)，死(passing away)，消失(vanishing)，脱离。D.22./II,305.︰“Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā 1cuti 2cavanatā 3bhedo 4antaradhānaṃ 5maccu 6maraṇaṃ 7kālaṅkiriyā 8khandhānaṃ bhedo 9kaḷevarassa nikkhepo 10jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.(复次，诸比丘！什么是‘死’呢？凡是各种有情(sattānaṃ已执著者)，于各种有情部类之1脱离(cuti f.)、2脱离状态(cavanatā f.)、3迸裂(bhedo m.)、4消失(antaradhānaṃ n.)、5死(maccu m.)、6死亡(maraṇaṃ n.)、7死期到(kālakiriyā f.)、8诸蕴之迸裂(khandhānaṃ bhedo m.)、9身躯的抛下(kaḷevarassa nikkhepo m.)、10命根全断(jīvitindriyassupacchedo m.)，这被叫做‘死’(idaṃ vuccati maraṇaṃ)。) S.22.95./III,143.︰“Imañca kāyaṃ ārabbha, bhūripaññena desitaṃ; Pahānaṃ tiṇṇaṃ dhammānaṃ, rūpaṃ passatha chaḍḍitaṃ. “āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ; Apaviddho tadā seti, parabhattaṃ acetanaṃ. (此身之依存，广慧者所说，若了断三法，当视为弃物；当寿暖及识，若离此身时，永远遗弃卧，不思食他物。)【反】upapatti(显现﹑往生)。

Cuticitta﹐死心(脱离心)，死亡前最后一颗剎那心识。《阿毘达摩义广释》(Vibhv.)(CS:p.125)：Nibbattabhavato parigaḷhanaṃ cutikiccaṃ.(从已生的状态，进入不存在，为‘死心作用’。) maraṇāsannavīthi(maraṇa死+āsanna接近+vīthi心路过程), 临死心路过程。

Cudita, (codeti 的【过分】)已刺激，已责备，已鼓动。

Cuditaka,【阳】被告。【形】被责备的。

Cuddasa,【形】十四。cuddasamaṃ﹐第十四。

Cundakāra,【阳】车床工。

Cubuka,【中】下巴(chin)。

cumb(梵cumb, cp.梵niṅs, 吻)﹐【字根I.】吻(to kiss)。

Cumbaṭa, cumbaṭaka,【中】垫，卷。

Cumbati (cumb吻+a), 吻(台语：吣cim)。【过】cumbi。【过分】cumbita。【现分】cumbanta, cumbamāna。【独】cumbitvā。

cur(梵cur)﹐【字根VII.】偷(to steal)。

Culla & cūḷa (Sk. kṣulla=kṣudra),【形】小的，未成年人(small, minor)。cullantevāsika,【阳】页。cullapitu,【阳】叔父(an uncle (“lesser” father=sort of father,)。cullupaṭṭhāka,【阳】私人随从，侍童。

Cūcuka,【中】乳头(nipple)，奶头(teat)。

Cūla,【形】小的，未成年人。参考 culla。

Cūḷā,【阴】冠，顶髻，髦(古时幼儿剃光头只留下垂在前额一小髻的头发)，鸡冠。cūḷāmani,【阳】王冠，带状头饰，珠宝冠。

Cūḷikā,【阴】发髻。

Ce, 如果(conditional particle “if,” )。

Ceṭa, ceṭaka,【阳】小男仆。

Ceṭikā, ceṭī,【阴】小女仆。

Ceta,【阳】【中】(mano-group), 心意，意图，意向。

Cetanā(<ceteti<cit思),【阴】思、意图(intention)。A.6.63./III,415.：Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti–kāyena vācāya manasā.(诸比丘！我说‘思’是业，思已而以身、语、意造业。)

Cetayati (cit+aya), 感知(to perceive)，想(to think)。【过】cetayi。【过分】cetayita。【独】cetetvā, cetayitvā。

Cetasa,【形】(在【合】中) 有目的的。pāpacetasa = 邪恶心意。

Cetasika(belonging to ceto, mental (opp. kāyika physical)),【形】心理的(mental)。【中】心所 (a mental property, 心的因子、心的伴随物)。 Ekuppādanirodhā(eka(同)一 + uppāda生 + nirodha灭) ca, ekālambaṇavatthukā(eka+ ālambaṇa+ vatthuka)，. Cetoyuttā dvipaññāsa dhammā cetasikā matā. (被了知为五十二个心所法与心相应同生、同灭，同所缘、同所依。)

Cetaso, 心的(Gen. sg. of ceto)。

Cetāpeti (ci+āpe), 交换，交易，等值(to get in exchange, to barter, buy)。

Cetāpana, Cetāpanna, (cp. BSk. cetanika)﹐【中】等值，等值品(barter)。

Cetiya(cp. from ci, to heap up, cp. citi, cināti)﹐【中】纪念碑，塔，音译：窣堵波(a tumulus, sepulchral monument, cairn)。cetiyaṅgaṇa,【中】塔周围的空间。cetiyagabbha,【阳】塔的圆顶。cetiyapabbata,【阳】塔山(锡兰〔斯里兰卡〕的一座山的名字，现在的 Mihintale)。rukkhacetiya﹐树下之祠庙。

Ceteti (=Cetayati), 感知(to perceive)，想(to think)。

Ceto, 心，是 ceta 在 【合】中的词形。only the Gen. cetaso & the Instr. cetasā are in use。cetokhila,【中】处于不被使用或不工作状态，浪费心意。cetopaṇidhi,【阴】决议，热望。cetopariyañāṇa,【中】他心智(了解他人的想法)。cetopasāda,【阳】意悦，心喜悦。cetovimutti,【阴】心解脱。cetosamatha,【阳】心平静。cetaso Gen. sg.。

Cela,【中】布料，衣服。celavitāna,【中】遮阳篷。celaukkhepa,【阳】挥动衣服(一个喝采的征兆)。

Coca,【阳】香蕉(banana)。cocapāna,【中】香蕉饮料。

Codaka,【阳】原告(plaintiff)，指责的人，控诉者，难诘者。A.5.167./III,196.(cf. Vin.Cv.II,249.、Pari.V,161.)：舍利弗尊者说：难诘比丘若欲难诘他人，须于内心想起五法，方可谏诲(劝诫)他人。1.kālena vakkhāmi, no akālena(我须适时而语，非非时)。2.bhūtena vakkhāmi, no abhūtena(我须以真实而语，非以非真实)。3.saṇhena vakkhāmi, no pharusena(我须以柔软而语，非麤硬)。4.atthasaṃhitena vakkhāmi, no anatthasaṃhitena(我须为利益而语，非为无利益)。5.mettacitto vakkhāmi, no dosantaro(我须以慈心而语，非怀瞋)。

Codetukāma,

Codanā,【阴】谴责，控告，诉苦。

Codita, (codeti的【过分】) 敦促，难诘，责备，鼓动。

Codeti (cud+e), 责备，数落，鼓动，敦促，刺激。【过】codesi。【现分】codenta, codayamāna。【独】codetvā, codiya。

Codetu,【阳】原告、控诉者。参考 Codaka。

Copana,【中】搅拌，搅动。

Cora,【阳】小偷，强盗。coraghātaka,【阳】强盗的刽子手。corupaddava,【阳】来自强盗的攻击。

Corikā,【阴】窃盗。

Corī,【阴】女小偷。

Coḷa,【阳】布料。coḷaraṭṭha,【中】矬拉国(Coḷa 的国家在印度南部)。

Coḷaka,【中】布料，碎布。

Coḷiya,【形】矬拉国的。

Ch

Ch, 巴利文字母表的罗马化拼音第七个辅音字母。发音好像汉语中清音的 ch。

Cha, Chaḷ (Vedic ṣaṣ & ṣaṭ (ṣaḍ=chaḷ)),【形】六。chakkhattuṃ,【副】六次。chacattāḷīsati,【阴】四十六。chadvārika,【形】六门的(感官六门，即：眼、耳、鼻、舌、身、意)。chanavuti,【阴】九十六。chapaññāsā,【阴】五十六。chabbaggiya,【形】六个一群或六个一伙的。chabbaṇṇa,【形】由六个颜色所组成。chabbassika,【形】存在整个六年期间，六岁。chabbidha,【形】六倍的。chabbīsati,【阴】二十六。chasaṭṭhi，【阴】六十六。chasattati,【阴】七十六。

Chakana & Chakaṇa (Vedic śakṛt & śakan),【中】兽粪(the dung of animals)。

Chakalaka, chagalaka,【阳】雄山羊。

Chakka(fr. cha),【中】六品(六的一组)(set of six)。

Chaṭṭha,【形】第六的。chaṭṭhama, Sn.101, 103; J.III,280.

Chaṭṭhī,【阴】(巴利语法)第六格，即：领属格。

chaḍḍ﹐【字根VII.】丢弃(to throw away)。

Chaḍḍaka,【形】掷者，移转者。

Chaḍḍana,【中】丢弃，排斥。

Chaḍḍāpeti (chaḍḍeti‘丢弃’的【使】),【过】chaḍḍāpesi。【过分】chaḍḍāpita。【独】chaḍḍāpetvā。

Chaḍḍita﹐[chaḍḍeti丢弃] 的【过分】。

Chaḍḍiya,【形】被拒绝的，被丢弃的。

Chaḍḍīyati﹐[chaḍḍeti丢弃] 的【被】。

Chaḍḍeti (chaḍḍ丢弃+e), 丢弃，放弃，拒绝，离开(to spit out, to vomit, throw away; abandon, leave, reject)。【过】chaḍḍesi。【现分】chaḍḍenta。【独】chaḍḍetvā。【义】chaḍḍetabba。

Chaṇa,【阳】节日(a festival)。

Chaṇaka, the Chaṇaka plant Miln.352; cp. akkhaṇa.

Chatta1,【中】伞，遮阳伞(a sunshade)，王室天篷。chattakāra,【阳】制伞者。chattagāhaka,【阳】携带主人的伞者。chattanāḷi,【阴】chattadaṇḍa,【阳】伞柄。chattapāṇī,【阳】携带伞者。chattamaṅgala,【中】加冕典礼，为宝塔顶安置小尖塔的典礼。chattussapana,【中】升起王室天篷，即：占领王座。

Chatta2 (cp. Sk. chātra, one who carries his master’s sunshade), 学生(a pupil, a student)。

Chattaka,【中】1.伞(a sun-shade)。2. (ahichattaka “snake’s sun-shade,” N. for a mushroom: toadstool)。

Chattupāhana (chatta+upāhana n.), 伞与凉鞋。

Chattiṃsā, chattiṃsati,【阴】三十六。

Chada (在【合】中) 【阳】任何东西的盖，面纱。

Chadana (Vedic chad),【中】盖屋顶的材料，屋顶，盖。chadanapariyantasamīpa, 靠近屋顶边缘(屋檐)。

Chadda=chada, only in phrase vivattacchadda (or vivaṭacchadda) D.I,89.

Chaddanta,【形】有六个牙的。【阳】六牙湖(湖名)，六牙象(象名)。

Chaddikā,【阴】呕吐。

Chaddhā, chadha (Sk. ṣaṭśaḥ),【副】以六个方式(sixfold)。

Chanda(<chad欲)(cp. Vedic and Sk. chanda, and skandh to jump),【阳】冲动，意志，愿(impulse, excitement; intention, resolution, will; desire for, wish for, delight in)。chandarāga,【阳】刺激的欲望，贪欲。

Chanda (mano-group),【阳】【中】韵律学，诗体论。

Chandaka,【中】投票，自愿托钵(给僧团)。

Chandatā,【阴】(在【合】中) 推动，渴望。

Chandāgati,【阴】在冲动下而犯的错误行。

Chandika, 【形】乐欲(having zeal, endeavouring)。

Chandīkata【形】& chandīkatā,【阴】志欲的，热心的((with) right effort, zealous, zeal)。

Channa, [chādeti盖﹑遮] 的【过分】盖﹑遮。

Channa1 [pp. of chad, see chādeti1] 1. covered J.IV, 293 (vāri°); VI,432 (padara°, ceiling); ThA.257. <-> 2. thatched (of a hut) Sn.18. — 3. concealed, hidden, secret J.II,58; IV,58. — nt. channaṃ a secret place Vin.IV,220.

Channa2 [pp. to chad (chand), chandayati, see chādeti2] fit, suitable, proper Vin.II,124 (+paṭirūpa); III,128; D.I,91 (+paṭirūpa); S.I,9; M.I,360; J.III,315; V,307; VI,572; Pv.II,1215 (=yutta PvA.159).

Chapaka, 一贱民的族群(name of a low-class tribe Vin.IV,203 (=caṇḍāla Bdhgh. on Sekh. 69 at Vin.IV,364), f. chapakī ib.

Channa1 (pp. of chad, see chādeti1),1.盖(covered J.IV, 293 (vārichanna); VI,432 (padarachanna, ceiling)。2. thatched (of a hut) Sn.18. — 3. concealed, hidden, secret J.II,58; IV,58. — nt. channaṃ a secret place Vin.IV,220.

Channa2 (pp. to chad (chand), chandayati, see chādeti2) ,【形】适当的(fit, suitable, proper)。

Chappañca (cha+pañca), 五或六(six or five)。

Chappada,【阳】蜜蜂。

Chabyāputta,【阳】舍婆子(毒蛇名)。

Chamā(fr. kṣam, cp. khamati),【阴】地，土地。

Chambhati(see chambheti),恐惧(to be frightened)。

Chambheti(cp. Sk. skabhnāti & stabhnāti, skambh),稳固，刚硬(to be firm or rigid)。

Chambhitatta,【中】麻醉，麻木状态(昏迷)，惊愕，惊惶失措。

Chambhin,【形】惊吓，惊呆。

Chava,【阳】尸体(a corpse)。【形】低的，悲惨的。chavakuṭikā,【阴】藏骸所，停尸房。chavaṭṭhika,【中】脱离骨骼的骨头。chavaḍāhaka,【阳】职务上烧尸的人。chavālāta,【中】来自火葬的污木。Seyyathāpi…chavālātam ubhato padittam majjhe gūthagataṃ neva gāme kaṭṭhattam pharati nāraññe katthaṭṭam pharati.(犹如火葬之薪，两端被烧过，中间有粪，在村既然不能充当薪木，在林间也不能充当薪木。)

Chavi,【阴】外皮，皮肤(the (outer, thin) skin, tegument)。chavikalyāṇa,【中】肤色的美。chavivaṇṇa,【阳】肤色，皮肤的颜色。

Chaḷaṃsa,【形】有六边的，有六角的。

Chaḷaṅga,【形】由六个部份所组成。

Chaḷabhiñña,【形】有六神通的。chaḷabhiññā,【阴】六神通。

Chāta (cp. Sk. psāta from bhas),【形】饥饿的。chātajjhatta,【形】饥饿的。chātatā,【阴】饥饿的情况。

Chātaka,【中】饿，饥荒。

chād(梵chad)﹐【字根VII.】遮盖(to cover)。

Chādana,【中】chādanā,【阴】盖，遮，衣服，隐匿。

Chādanīya, chādetabba,【义】可以隐蔽的。

Chādeti1 (chad遮盖+e)(Caus. of chad, Sk. chādayati), 盖，遮，隐藏，用茅草苫盖(屋顶)，给快乐，品尝。【过】chādesi。【过分】chādita, channa。【现分】chādenta, chādayamāna。【独】chādetvā, chādiya。Pass. chādīyati.

Chādeti2 (for chandeti, cp. Sk. chandati & chadayati), 愉快(to seem good, to please, to give pleasure)。

Chāpa, chāpaka,【阳】幼小的动物。

Chāyā,【阴】荫(台语：ng2)，影子(台语：iann2)。chāyāmāna,【中】影子的测定。chāyārūpa,【中】肖像。

Chārikā (Cp. kṣāyati to burn, kṣāra burning),【阴】灰烬(ashes)。

Chāha,【中】六天。

Chiggala,【中】洞。一孔之轭(ekachiggala-yuga M.III,169)。

Chijjati (chindati 的【被】), 被切割，被打破，被切断。【过】chijji。【现分】chijjanta, chijjamāna。【独】chijjitvā, chijjiya。

chid(梵chid)﹐【字根II.】切、割剪(to cut)。【字根III.】被切断(to be cut off)。

Chida,【形】(在【合】中) 打破，切断，破坏，Bandhanacchida = 打破或切断联结的人。

Chidda,【中】洞，裂缝，过失，缺点。【形】有裂缝的，穿孔的，有过失的。chiddaka,【形】有洞的，有毛孔的。chiddagavesī,【形】找寻他人的过失 或弱点的。chiddavacchiddaka,【形】千疮百孔、坑坑洞洞。chiddābhimukha﹐洞口。0

Chiddita,【形】穿孔的，开洞的。

Chindati (chid切断+ṃ-a), 切(割、削)，切断，破坏。【过】chindi。【过分】chinna。【现分】chindanta, chindamāna。【独】chinditvā, chindiya。

Chindiya,【形】易破的东西。

Chinna (chindati 的【过分】), chinnāsa,【形】没有希望的。chinnāsa,【形】鼻子被切掉的。chinnabhatta,【形】极饥饿的，挨饿的。chinnavattha,【形】衣服被强行拿掉的。chinnahattha,【形】手被切断的。chinniriyāpatha,【形】不能走路的，跛子。

Chuddha,【过分】已丢弃，已拒绝，已卑鄙。

Chupati (chup+a), 触及，触摸。【过】chupi。【独】chupitvā。

Chupana,【中】触碰(touching)。

Chūrikā,【阴】匕首(dagger)。

Cheka,【形】聪明的，有技术的。chekatā,【阴】聪明，技术。

Chejja,【形】可以被切断的，易打破的。【中】断肢刑(切断四肢的处罚)。

Chettabba,【义】应该被切断。

Chettar(Sk. chettṛ, n-agent to chindati),【阳】切断的人。

Chetvā, chetvāna,【独】已切开，已切断。

Cheda,【阳】切断(cutting, destruction, loss)。

Chedaka,【阳】切断者，破坏者。

Chedana,【中】切断。

Chedanaka,【形】切断者(one who tears or cuts off )。【中】切断的过程(the process of getting cut)。

Chedāpeti (chindati 的【使】), 令切断，令打破。【过】chedāpesi。【过分】chedāpita。【独】chedāpetvā。

Chepāpana,【中】使切断，使打破。

Cheppā (Sk. sépa),【阴】尾，尾部(tail)。

J

J, 巴利文字母表的罗马化拼音第八个辅音字母。发音是带音的 j，汉语没有这个辅音，请参考英语或马来语的发音。

-ja(<jan, janati)﹐接尾词，表「…所生的」。如：kammaja业生，cittaja心生，vivekaja离(欲)生。

Jagati,【阴】地球，世界。jagatippadesa,【阳】在地球上的一个地点。jagatiruha,【阳】树。

Jaggati (jagg+a), 看守，滋养，清醒地躺着。【过】jaggi。【独】jaggitvā。

Jaggana,【中】jagganā,【阴】管理，照管，培养，注意。

jaggh(梵jakṣ )﹐【字根I.】嘲笑(to laugh)。

Jagghati (jaggh+a), 笑，嘲弄。【过】jagghi。

Jagghanā,【阴】jagghita,【中】笑。

Jaghana,【中】腰部，臀部。

Jaṅgama,【形】活动的。

Jaṅgala,【中】丛林，沙漠。

Jaṅghamagga,【阳】小路，步行道。

Jaṅghapesanika,【中】步行运送信息。【阳】携带信息的人。

Jaṅghā﹐jaṅgha-﹐【阴】小腿，胫，腿肚子。jaṅghaṭṭhika, ,【中】胫骨。jaṅghābala,【中】腿力。jaṅghāvihāra,【阳】步行。jaṅghavihāratthāya < jaṅghā-vihāra-attha，jaṅghā-vihāra「步行之状态」；-atthāya (Dat.) 或atthaṃ (Acc.) 表达「目的」，「为了(散步而来)」。又，āgato’mhi = āgato amhi; āgata, pp. < ā-gam, āgacchati; amhi, pres.1sg. < as, atthi。

Jaṅgheyya,【中】(袈裟的)护膝部分。

Jacca,【形】(在【合】中), 有如此的出生。jaccandha,【形】天生盲的。

Jaccā = jātiyā。

Jajjara,【形】由于年老的微弱，老，枯萎(台语：蔫脯lian poo2，乌沤oo au2)，凋谢，衰弱。

Jajjarita,【过分】已不老。

Jañña,【形】纯粹的，贵族的，迷人的，好出生。

Jaññā, 愿他知(3.sg.opt.)。

Jaṭa,【中】(刀等的)柄。

Jaṭā,【阴】缠结，打褶，缠结的头发。jaṭādhara,【阳】缠结头发的苦行者。Vism.4.︰Maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma. Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti.(他在修(四沙门)道的剎那叫做解结；在证(四沙门)果的剎那，他便是天界和人界最上应供的解结者。)

Jaṭita,【过分】已纠缠，已打褶。

Jaṭiya, jaṭila,【阳】缠结头发的苦行。

Jaṭhara,【阳】【中】腹，胃。jaṭharaggi,【阳】妊娠。

Jaṇṇu,【中】jaṇṇukā,【阴】膝。jaṇṇumatta,【形】深及膝的，没膝程度的。

Jatu,【中】紫胶，封闭腊。jatumaṭṭhaka,【中】树胶性具，树胶生支。

Jatukā,【阴】蝙蝠。

Jatto,【中】肩。

jan(jā) (梵jan / jā)﹐【字根III.】生( to be born)。

Jana, -jana,【阳】人，男人。janakāya,【阳】人群。janatā,【阴】人在集会。janapada,【阳】省，国家，乡下地方。janapadakalyāṇī,【阴】一国之中最美丽的女孩。janapadacārikā,【阴】在国内旅行。janasammadda,【阳】人山人海。janapadaroga,传染病。mahājanika, 【阳】大众。

Janaka,【阳】1.生产，生产者(producing, production)。2. Janakikā, 【中】【阴】生产者，母亲(genetrix, mother)。【形】生产的。janakakamma﹐令生业，是是使善或不善心在结生时，产生结生心、身根色( kalala羯罗蓝、凝滑)、性根色(男或女性)、心所依处色，且在活命期间继续产生业生色、五根、果报心.心所。只有在临死时成熟的令生业才能产生结生心，而其它的善与不善业则能在一生中产生果报。

Janatā (from janati), 【阴】人类(a collection of people (“mankind”), congregation, gathering; people, folk)。

Janati1 (Sk. janati (trs.) & jāyate (intrs.)), 生、起、发生。(only in Caus. janeti [Sk. janayati] often spelled jāneti (cp. jaleti: jāleti) & Pass. (intrs.) jāyati to bring forth, produce, cause, syn. sañjaneti nibbatteti abhinibbatteti Nd2 s. v. (cp. karoti). ussāhaṃ j. to put forth exertion J.II,407 (see chanda); (saṃ)vegaṃ j. to stir up emotion (aspiration) J.III,184; PvA.32; Mhvs.I,4; dukkhaṃ j. to cause discomfort PvA.63. — Aor. janayi Th.2, 162 (Māyā j. Gotamaṃ: she bore). — pp. janita produced PvA.1. — See also jantu jamma, jāta, jāti, ñāti, etc.

Janati2 出声(to make a sound J.VI,64 (=sanati saddaṃ karoti))。

Janana,【中】生产，原因。【形】生产的。

Jananī,【阴】母亲。

Janādhipa, janinda,【阳】(人类的)国王。

Janikā,【阴】母亲，根由。

Janita, (Janeti的【过分】) 产生，生产。

Janeti (jan+e), 产生，生产，生。【现分】janenta。【独】janetvā。

Janetu,【阳】生产者，生殖者。

Janettī,【阴】母亲。

Jantāghara,【中】蒸汽浴房，桑拿浴屋。

Jantu,【阳】人，创造物，生物。

jap(梵jap)﹐【字根I.】喃喃自语(to mutter)。

Japa,【阳】喃喃自语。

Japati (jap喃喃自语+a), 发出，喃喃而语，背诵。【过】japi。【过分】japita。【独】japitvā。

Japana, jappana,【中】喃喃自语，耳语。

Japā,【阴】月季，朱槿(China-rose)。

japp,【字根I.】发出清柔持续的声音(to murmur)，小孩般说话(to prattle)。

Jappati(Sk.jalpati (=japati))﹐渴望(hunger for)。【过分】jappita。

Jappā, jappanā,【阴】贪欲(desire, lust, greed, attachment)。

Jambāla(Sk. jambāla),泥巴(mud)。【形】jambālin,泥泞的(muddy)。

Jambālī,【阴】肮脏的池(a dirty pool(at entrance to village) A.4.178./II.166)。

Jambīra,【阳】橘子树，【中】橘子。

Jambu, jambū(Sk. jambu),【阴】莲雾，蒲桃(rose-apple﹐一种热带乔木 (Eugenia Jambolana)，有大而厚的叶子，花粉红色，肉质果实可食用，表面有绒毛，有玫瑰香味)，(音译)阎浮树。【形】【阴】jambī, 阎浮提少女(sarcastically “rose-apple-maid,” appld to a gardener’s daughter J.III.22)。jambudīpa,【阳】阎浮提洲(the country of the rose-apples i. e. India J I.263; VvA 18; Miln 27, etc.)。jambupakka,【中】蒲桃果(果实为黑色或暗色, Vism 409)。jambusaṇḍa,【阳】蒲桃树林(rose-apple grove (=jambudīpa, India) Sn 552= Th 1, 822.)。

Jambuka(Sk. jambuka, to jambh?),【阳】豺(jackal)，胡狼，野干(a jackal)。

Jambonada(=Jambunada),【中】阎浮河产的金。

jambh(梵jambh/ jabh)﹐【字根I.】打哈欠(to yawn)。

Jambhati (jabh打哈欠+ṃ-a), 打哈欠，唤醒自己。【过】jambhi。

Jambhanā,【阴】打哈欠，唤醒，鼓励。

Jamma,【形】粗俗的，可鄙的。

Jaya,【阳】胜利，战胜。jayaggaha, jayagāha,【阳】战胜，幸运的投，幸运的签。jayapāna,【中】胜利的饮料。jayasumana,【中】朱槿(见 Bandhujīvaka)。

Jayati (ji+a)﹐jeti, jināti﹐(Sk.jayati), 征服，超越，击败。【过】jayi﹐jini, ajini, ajesi。【过.复】jiniṃsu。【过分】jita。【现分】jayanta﹐jayaṃ。【独】jetvā, jayitvā。Pot.Jeyya, jine。3rd pl.jineyyuṃ。Fut.jessati，jayissati，jinissati。Ger. Sn 439; jetvāna It 76.– Inf.jinituṃ。Grd.jeyya , ajeyya; jinitabba。Pass.jīyati (see parā°), jīyati is also Pass.to jarati — Caus.1.jayāpeti to wish victory to, to hail (as a respectful greeting to a king)。2.jāpayati to cause to rob, to incite, to plunder。Des. jigiṃsati。pp. jina & jita。

Jayampati,【阳】夫妻，丈夫和妻子。

Jara,【阳】发烧。【形】老的，烂了的，衰老的。jaraggava,【阳】老公牛。jarasakka,【阳】帝释天(三十三天王)。

Jaratā,【阴】衰退，老年。

Jarā,【阴】衰退，老年，老朽。jarājajjara, jarājiṇṇa,【形】由于年老而衰弱的，由于年龄而衰老的。jarādukkha,【中】老苦(老年的痛苦)。jarādhamma,【形】老法(遭受衰老的，遭受衰退的)。jarābhaya,【中】怕老(老年或衰退的恐惧)。

jal﹐【字根I.】发光(to shine)。

Jala1(Sk. jala),【中】水(water)。jalagocara, jalacara,【形】住在水的，水生动物。【阳】鱼。jalaja,【形】从水中生的，从水中跃出的。【中】睡莲。【阳】鱼。jalada, jaladhara,【阳】雨云。jalaniggama,【阳】水的出口，排水沟。jalādhāra,【阳】蓄水，水库。jalālaya, jalāsaya,【阳】湖，人造的池塘。

Jala2﹐发亮，燃烧。Jalaṃ aggīva bhāsatīti rattiṃ pabbatamatthake jalamāno aggi viya virocati.(如火在山顶燃烧︰夜晚，如火在山顶燃烧，照耀。)

Jalati (jal发光+a)(Sk. jvalati, with jvarati to be hot or feverish, to jval to burn), 发亮，燃烧。【过】jali。【过分】jalita。【现分】jalanta, jalamāna。【独】jalitvā。Jalitaggi﹐燃烧的火。

Jaladhi, jalanidhi,【阳】大海，海洋。

Jalana(Sk. jvalana),【中】燃烧(burning)。aggijalana, 燃料。

Jalābu(Sk. jarāyu),【阳】1.子宫(the womb)。2.胚体(the embryo)。3.胎盘(placenta)。jalābujā,【形】在胎盘中出生的，胎生的(有情类生从胎藏出生)。

Jalūkā,【阴】水蛭(leech)。

Jalla,【中】泥垢。

Jallikā,【阴】(在身体上的)污垢，树上衰退的树皮。

Jaḷa (Sk. jaḍa),【形】慢，愚蠢的(dull, slow, stupid)。【阳】愚蠢者，痴呆 (chi gai5)。jaccajaḷa, 天生愚蠢。

Java,【阳】速度，力量。

Javati (ju去、走+a), 跑，赶紧，催促。【过】javi。【过分】javita。【现分】javamāna。【独】javitvā。

Javana,【中】1.冲动，敏捷，机敏，奔跑(alacrity, readiness; impulse, shock)。2.速行心(=vīthicitta, “going” (not “swiftness”), and the “going” is understood as intellectual movement.)。【形】迅速的。javanapañña,【形】有机敏的智慧。

Javanikā,【阴】纱网(screen)，帐。

Jaha,【形】(在【合】中) 残留，放弃。

Jahati, Jahāti (hā(梵hā) 离开+a, hā 重迭，而前 hā 被改变成 ja), 离开，放弃。【过】jahi。【过分】jahita, hīna。【现分】jahanta。【独】hitvā(very frequent); hitvāna, jahitvā & jahetvā, jahitvā。【义】jahitabba。【命】jahassu。【祈】jahe, jaheyya。fut. jahissāmi; in verse: hassāmi.。【不】jahituṃ。【被】hāyati, hāyate & hīyati; Sn.944 (hīyamāna)。【使】hāpeti。

Jāgara,【形】醒觉的，警寤的，注意的。

jāgar(梵jāgṛ)﹐【字根I.】保持清醒(to keep awake)。

Jāgaraṇa,【中】保持清醒。

Jāgarati (jāgar清醒+a), 清醒，注意。【过】jāgari,【现分】jāgaranta。

Jāgariya,【中】熬夜，清醒，警寤。jāgariyānuyoga,【阳】警戒，注意的练习。jāgariyaṃ anuyuttā﹐警寤精进。jāgariyaṃ ananuyuttā﹐不修警寤精进。MA.39./II,316.︰Jāgariyamanuyuttāti rattindivaṃ cha koṭṭhāse katvā ekasmiṃ koṭṭhāse niddāya okāsaṃ datvā pañca koṭṭhāse jāgariyamhi yuttā payuttā.(警寤精进：日夜六时的一分(四小时)睡觉，尝试、应用五分机会清醒。)在生理上，快速眼动睡眠与非快速眼动睡眠的周期是九十分钟，所以不需要睡太多，睡眠的时间太长，反而使人「倦怠无力」。为了要容易入睡，只要在上床前稍微提高体温(如︰泡澡，或30分钟左右的有氧运动，或运动再泡澡)，在体温降低中入睡。习惯每天睡八小时的人改变成三小时，一开始时可能睡意频频，须自我暗示来调整。养成疲倦时随时随地睡觉的习惯(打瞌睡以四、五分钟为最佳)，可以让自己轻易获得休息。

辅助入睡的

四拍呼吸法：(1)深深吸一口气。(2)止息3秒钟。 (3)吐气的同时压按孔头与锁骨连

线之间，锁骨下方压下去最痛的点。

(4)放松按压的力道，回味感觉。

辅助入睡的伸展动作︰

功能︰松开骨盆，让左右脑获得充足的新鲜氧气。重点︰左右脚各一次，5～7分钟 。方法︰

1、仰躺在床上。2、弯曲右脚，膝盖正对天花板。3、左手放在右脚膝盖上，并深吸一口气。

4、慢慢让右脚倒向左侧床铺，左手要按住右脚，上身与头往右扭转，姿势保持5分钟。*在4

的状态下呼吸时，要观想「在腰的部位将空气吸入体内，并从头部吐出来」。进入熟睡模式︰

重点︰10次呼吸为1回，做3回。方法︰1、将左手放在肚脐上、右手放在左手上侧，则右手

会刚好盖住鸠尾穴。2、观想空气由脚底进入身体，从头顶出去。3、开始做腹式呼吸：「深吸

一口气→轻轻憋气→缓慢吐气→将空气吐干净并感觉身体」。4、每完成一次呼吸，就从1默数

到10。

起床时的伸展动作︰重点︰1次3分钟。方法︰1、早上起床后，伸展双手双脚，趴在床铺上。2、跪起、双手扶着床铺，打开双脚呈90度。拉长背部肌肉，脚指请朝向内侧。3、双手向前伸，让身体往前倒。身体前倾后，再吸一口气，并在吐气的同时使身体更往前倾。

*在3的状

态下，注意屁股不要翘起。(摘自商周出版《3小时熟睡法》)

Jāṇu(Vedic jānu) (also as jaṇṇu(ka))﹐【阳】膝。jāṇumaṇḍala,【中】膝盖骨，髌，护膝(the knee)。jāṇumatta,【形】深及膝的。jaṇumaṇḍala﹐膝盖，膝(the knee-cap, the knee)。Jāṇussoṇi, Jāṇusoṇi(梵Jātisroṇa)生闻(婆罗门)。SA.12.47./II,75.︰Jāṇussoṇīti ṭhānantaravasena evaṃladdhanāmo asītikoṭivibhavo mahāpurohito.(生闻(婆罗门)︰处于胎内(就听教)，如此得名；(他是)有八百万财富的大典尊。)。不过，若以字义来说，也有可能尚在褓襁中，放置在膝时，听闻教法。

Jāṇuka﹐= Jāṇu。

Jāta (janati 的【过分】), 已出生，已兴起，已变成，已发生。【中】搜集品，多样性。jātadivasa,【阳】生日。jātarūpa,【中】黄金。jātaveda,【阳】火。jātassara,【阳】【中】天然湖。

Jātarūparajata﹐【中】金银。Na hi, gāmaṇi, kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. Yassa kho, gāmaṇi, jātarūparajataṃ kappati, pañcapi tassa kāmaguṇā kappanti. Yassa pañca kāmaguṇā kappanti, ekaṃsenetaṃ gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti.(聚落主！于此沙门释子等，于金银为不净，他们不允许，彼等不取此。于此沙门释子等，于金银为非净，彼等不受此，彼等不取此。沙门释子等，弃摩尼、黄金，以离金银。聚落主！以金银为净者，则于五种欲亦净。聚落主！以五种欲为净者，此应视为非沙门法，非释子法。KhA.37.︰Jātarūpanti suvaṇṇaṃ. Rajatanti kahāpaṇo, lohamāsakadārumāsakajatumāsakādi yaṃ yaṃ tattha tattha vohāraṃ gacchati, tadubhayampi jātarūparajataṃ.(金(jātarūpa)︰为黄金。银(rajata)︰为货币、铜钱、木钱、胶钱等，凡通用的(货币)，这两者都(属于)金银。以任何方式接受那(金银)为接受，没有任何方式那(接受金钱)是可以的。如此为所应说不共的。)

Jātaka,【中】《本生故事》，本生经。【形】天生的，兴起的。jātakabhāṇaka,【阳】说本生故事的人。

Jātatta,【中】天生的事实。

Jāti,【阴】1.出生，再生(birth, rebirth, possibility of rebirth, “future life” )。2.种族，民族，系谱( descent, race, rank, genealogy)。3.种，种类(a sort of, kind of)，4.本性(birth or nature, natural (opp. artificial); or genuine, pure, excellent)。Instr. jātiyā & jaccā; Abl. jātiyā & jātito; Loc. jātiyaṃ & jātiyā。jātikosa,【阳】肉豆蔻衣〔干皮〕(一种香料)。jātikkhaya,【阳】铲除再生的机会。jātikkhetta,【中】出生地，再生的界。jātitthaddha,【形】以 (生)世家为骄傲的。jātinirodha,【阳】再生的终止(the extermination of (the cause of) rebirth Vin I.1)。jātiphala,【中】肉豆寇(一种常绿的热带小乔木 (Myristica fragrans)，原产摩鹿加群岛，但由于它的球形黄色核果产生肉豆蔻和豆蔻香料，已广泛栽培)。jātibhaya﹐再生之畏(the fear of rebirth A II.121)。jātibhūmi﹐生地，所生长之土地，乡野田舍之地(natural ground, in jātibhūmaka, jātibhūmika, jātibhūmiya living on natural)。jātimantu,【形】出生的良好(好世家)，有真正的特质。jātimada﹐种族的骄傲。jātivāda,【阳】讨论有关亲子关系的事。jātisampanna,【形】出生在良好或高贵的家庭。jātisambhava﹐生的源头(the origin of birth)。jātisumanā,【 阴 】大花素馨(一种大花的东印度群岛茉莉属植物 (Jasminum grandiflorum)，常栽培作香料和装饰)。jātissara,【形】记忆前生的。jātihiṅgulaka,【中】天然的朱红。jāti jāti punappunaṃ﹐生生世世。《律藏》(Vin.Mv.93.)：Yaṃ, bhikkhave, mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ tadupādāya sāvassa jāti. Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetunti.(诸比丘！凡是第一心已被生在母的子宫者，第一识已出现；取它后，它如此应是‘生’。)S.12.2./II,3.作：“Katamā ca, bhikkhave, jāti？ Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave, jāti.(诸比丘！什么是‘生’呢？凡是各种有情，于各种有情类之生(jāti)、和合发生(sañjāti)、趣入(okkanti进入)、出现、诸蕴显现(khandhānaṃ pātubhāvo)，诸处获得(āyatanānaṃ paṭilābho)，诸比丘！以此谓之生(jāti)。) (《分别论》(Vbh.99.；CS:p.104) 同)(okkantikkhaṇa﹐投胎剎那)

Jātika,【形】是…的后裔，源于，属于…社会等级，氏族，民族。

Jātu,【无】的确地，无疑地。

Jāna (to jñā, see jānāti),【形】【阳】知道(knowing or knowable, understandable (=jānamāna) )。dujjāna, 难知道(difficult to understand)。sujāna,有智的，善识的(recognizable, intelligible(=suviññeyya PvA.230) )。Cp. ājāna。

Jānana,【中】知识，识别。

Jānanaka,【形】意的，心照不宣的，聪颖的，精明的。

Jānanīya,【形】应该知道的。

Jānapada, jānapadika,【形】国家的。【阳】乡巴佬。【复】乡下人。

Jānāti (ñā+nā), 知道，发现，意识到。【过】jāni。【现分】jānanta, jānamāna。【过分】ñāta。【独】jānitvā, ñatvā。【不】jānituṃ, ñātuṃ。jaññā, Opt.3sg.。- fut. jānissati; — aor. ajāni & jāni, 3rd pl. jāniṃsu; ger. jānitvā; inf. jānituṃ. Caus. jānāpeti. — 2.fut. ñassati; — aor. aññāsi & nāsi, 3rd pl. aññaṃsu.; — grd. ñeyya & ñātabba; Pass. ñāyati to be called or named.

Jānāpeti (Jānāti的【使】), 使知道，告知，自己泄露。【过】jānāpesi。【过分】jānāpita, āpita。【现分】āpenta。【独】jānāpetvā, āpetvā。

Jāni,【阴】损失，剥夺，妻子。jānipati,【阳】夫妻，妻子和丈夫。

Jāmātu,【阳】女婿。

Jāyati(jāyate)(jan+ya)(from jan, see janati), 出生，出现(to be born, to be produced, to arise, to be reborn)。pres. 3rd pl. jāyare。inf. jātum。【过】jāyi。【过分】jāta。【现分】jāyanta, jāyamāna。【独】jāyitvā。jāyati, jīyati, mīyati, 生、老、死(one is born, gets old, dies)。

Jāyattana,【中】妻子的身份。

Jāyana,【中】出生，出现。

Jāyā(from jan),【阴】妻子。jāyāpati,【阳】夫妻，妻子和丈夫。

Jāra(Vedic jāra),【阳】情夫(a paramour, adulterer)。jāyāttana,【中】情夫的身份。情妇(adulteress)。

Jārī,【阴】奸妇或情妇。Vin.(Pārā.III,139.；CS:Pārā.pg.202)︰Jāyattane vāti jāyā bhavissasi.(妻子的性质︰将变成妻子) Jārattane vāti jārī bhavissasi. (情妇的性质︰将变成情妇)

Jāla(Vedic jāla),【中】网(a net)，纠缠(netting, entanglement)，台语︰交葛。

Jālapūva,【阳】薄烤饼(pancake)。

Jālaka,【阳】芽，小网。

Jālakkhika,【中】网孔。

Jālā,【阴】火焰。jālākula,【形】被火焰环绕着的。

Jālika,【阳】使用渔网的渔夫。

Jālikā,【阴】以链制成的甲胄(armour)。

Jālinī,【阴】贪欲，欲望，渴望。

Jāleti, (jal+e), 点燃，使燃烧。【过】jālesi。【过分】jālita。【现分】jālenta, jālayamāna。【独】jāletvā。

ji(梵ji)﹐【字根I.】征服(to conquer)，有力量(to have power)。

-ji﹐【印】【无】印度语，加在男女名字或尊称的字尾，表示尊敬，。如︰bhanteji(bhante+ji)。

Jigiṃsaka,【形】想。

Jigiṃsati (har+sa, har 变成 giṃ，再重迭，而前 giṃ 变成 ji), 期望。【过】jigiṃsi。【过分】jigiṃsita。【现分】jigiṃsamāna。

Jigiṃsanā, jigiṃsā,【阴】妄羡的，渴望。

Jigucchaka,【形】不同意的人，不喜欢的人。

Jigucchati (gup+cha, gu 重迭，而前 gu 变成 ji), 避开，厌恶，被厌烦。【过】jigucchi。【过分】jigucchita。【现分】jigucchanta, jigucchamāna。【独】jigucchitvā, jigucchiya。A.4, P.376～7：seyyathā pi bhante itthi vā puriso vā daharo vā yuvā vā mandanakajātiko sīsaṃ nahāto ahikuṇapena vā kukkurakuṇapena vā manussakunapena va kaṇṭhe āsattena aṭṭiyeyya jiguccheyya：evam eva kho ahaṃ bhante iminā pūtikāyena aṭṭiyāmi harāyāmi jigucchāmi.(大德！犹如年轻女子、男子，喜爱装饰，沐浴头身，然而颈项间悬挂死蛇、死狗、人死尸，因此可能觉得羞、惭、愧、耻。大德！我亦为此臭腐之身而羞、惭、愧、耻。)

Jigucchana,【中】jiguchanā,【阴】jigucchā,【阴】厌恶，嫌恶，憎恶。

Jighacchati (ghas吃+cha, gh 重迭，而前 gh 改成 ji。词根的 s 变成 c), 很饥饿，想吃。【过】jighacchi。【过分】jighacchita。

Jighacchā,【阴】饿。

Jiñjuka,【阳】野甘草(wild liquorice)。

Jiṇṇa (jīrati 的【过分】), 已衰退，已老，已消化。jiṇṇaka,【阳】老人。jiṇṇatā,【阴】衰老。

Jita (jināti 的【过分】), 已征服，已抑制。【中】胜利。jitatta,【中】征服。

Jitatta (jita+atta), 抑制心意的人。

Jina(pp. med. of jayati),【阳】征服者(conquering)，胜利者(victorious)，佛陀(often of the Buddha)。jinacakka,【中】胜轮(佛陀的教义)。jinaputta,【阳】胜子(disciple of the Buddha佛陀的弟子)。jinabhūmi,【阴】胜地(the ground or footing of a conqueror)。jinasāsana,【中】胜教(the doctrine of the Buddha佛教)。maggajina,道的胜利者(conqueror of the Path)。

Jināti (ji(梵ji)赢+nā), 征服，使服从。【过】jini。【过分】jita。【现分】jinanta。【独】jinitvā, jitvā。

Jimha(Vedic jihma),【形】弯曲的，倾斜的，不诚实的。jimhatā,【阴】弯曲，不诚实。

Jiyā,【阴】弓弦。

jīv(梵jīv)﹐【字根I.】生活、居住(to live)。

Jivhā,【阴】舌。jivhagga,【中】舌端。jivhāyatana,【中】舌处(味觉感官)。jivhādhātu,【阴】舌界(即：味觉感官)。jivhāviññāṇa,【中】舌识，味觉。jivhindriya,【中】舌根(味觉官能)。

Jīna,【形】减少了的，浪费的，被剥夺的。

Jīmūta,【阳】雨云。

Jīyati (ji+ya), 被减少，失去，衰老，衰退。【过】jīyi。【现分】jīyamāna。【过分】jīna。

Jīraka,【中】枯茗籽，莳萝籽(cummin seed﹐枯茗—伞形花科的一种矮生植物 (Cuminum cyminum)，羽状复叶，花黄色，果实椭圆形。原产埃及和叙利亚，为了其芳香的种子〔用作香料〕而长期被栽培)。

Jīrati (jīr衰老+a), 衰老，衰退。【过】jīri。【过分】jiṇṇa。【现分】jīramāna。

Jīraṇa,【中】衰退，老大(年老)，消化。

Jīrāpeti, jīreti (jīrati 的【使】), 使衰退，令消化。【过】jīrāpesi。【过分】jīrāpita。【现分】jīrāpenta。

Jīva,【阳】生命。jīvadanta,【阳】生牙(活动物的牙)。yāva-jīva, 【阳】尽其寿。

Jīvaka,【阳】生存的人，耆婆(人名)。

Jīvati (jīv(梵jīv)活﹑住+a), 居住，活命，维持生活。【过】Jīvi。【现分】jīvanta, jīvamāna。【独】jīvitvā。

Jīvana,【中】生活，活命，生计。

Jīvikā,【阴】生计，生活。

Jīvikaṃ kappeti, 谋生。miccnājīvena jīvikaṃ kappeti作邪命(以邪恶的生活方式来营生)。

Jīvita,【中】生命，一生。jīvitakkhaya,【阳】殒命，死亡。jīvitadāna,【中】救命。jīvitapariyosāna,【中】毕命，临终。jīvitamada,【阳】生活的自尊。jīvitavutti,【阴】生计。jīvitasaṅkhaya,【阳】生活的解决办法。jīvitāsā,【阴】想活命。jīvitindriya,【中】命根，活力。jīvitindriyassupaccheda, 【阳】命根全断。jīvitasaṃsaya,【阳】生命的危险。jīvitanavakakalāpa(jīvita-navaka-kalāpa), 【阳】命根九法聚。

Jīvī,【阳】活着的人。(在【合】中) 过…的生活。

ju﹐【字根I.】去、走(to go)。

Juṇha,【形】明亮的。juṇhapakkha,【阳】明亮的半个月(初一至十五日)。

Juṇhā,【阴】月光，月光照耀的夜晚。

jut﹐【字根I.】使发光(to shine)。

Juti,【阴】光辉，灿烂，光亮。jutika,【形】有光亮的。jutindhara,【形】辉煌的，灿烂的。jutimantu,【形】灿烂的。

Juhati (hu牺牲+a, hu 重迭，而前 h 变成 j), 注入火中，献出。【过】juhi。

Juhana,【中】供奉，奉献物。

Jūta(Sk. dyūta pp. of div, dīvyati),【中】赌博(gambling, playing at dice D.I,7 (jūtappamādaṭṭhāna cp. DA.I,85.)。jūtakāra,【阳】赌鬼，赌徒。jūtagīta, 赌场赌博歌(a verse sung at playing dice (for luck) J.I,289, 293)。Jūtamaṇḍala, 赌博台(dice board (=phalaka J.I,290) J.I,293.)。jūtasālā, 赌场(gambling hall J.VI,281.)。

Je,【代】叫唤声(oh! ah! now then! Vin.I,232, 292.)，叫唤女奴隶或卑贱女人的称呼。

Jeguccha,【形】卑鄙的，讨厌的。

Jegucchī,【阳】厌恶的人，避免的人。

Jeṭṭha, Jeṭṭhaka【形】年长的，至高的，最初的。jeṭṭhatara,【形】较老的，较高的。jeṭṭhabhaginī,【阴】姐，姊。jeṭṭhabhātu, jeṭṭhabhātika,【阳】哥，兄。jeṭṭhamāsa,【阳】逝毖咤月(月份名，大约五月至六月之间，农历4月16至5月15)。jeṭṭhāpacāyana,【中】尊敬长辈(对年长者尊敬)。jeṭṭhāpacāyī,【阳】礼敬长辈。

Jeṭṭhā,【阴】心宿(二十七星宿之一)。

Jeti (ji +e) 征服，使服从。【过】jesi。【现分】jenta。【独】jetvā﹐jetvāna。

Jeyya, jetabba,【义】可以被征服的。

Jotaka,【形】照亮的，解释的人。

Jotati (jut +a), 照耀，变亮。【过】joti。【现分】jotanta。

Jotana,【中】jotatinā,【阴】光亮，解释。

Joti,【阴】光，光辉。【中】星。【阳】火。jotipāsāṇa,【阳】水晶发热。jotisattha,【中】天文学。

Jotimant (joti+mant, cp. also P. jutimant,【形】照耀(luminous, endowed with light or splendour, bright, excellent (in knowledge))。paññājoti-sampanna, 具有智慧的光辉(SnA 348.)。

Jotisā (=Sk. jyotiṣa (nt.)),【阴】天文学(astronomy Miln.3.)。

Joteti (jotati 的【使】), 照亮，解释，说明(to cause to shine, illuminate, make clear, explain)。【过】jotesi。【过分】jotita。【现分】jotenta, jotayamāna。【独】jotetvā。【不】jotetuṃ。

Jh

Jh, 巴利文字母表的罗马化拼音第九个辅音字母。发音是送气带音的 j，汉语没有这个辅音，请参考英语或马来语的发音。

Jhatvā (= jhāpetvā),【独】燃烧。

Jhasa,【阳】鱼(?)。

jhā﹐【字根III.】1.沉思(to muse)、禅修(to meditate)。2.燃烧(to burn)。

Jhāna1(from jhāyati,1 BSk. dhyāna),【中】禅，禅定，禅那，心意的集中，(于宗教课题上)冥想，思惟修(思惟所对之境，而研习之义)，静虑(心体寂静)(Vism.150 as follows: “ārammaṇ’ûpanijjhānato paccanīka-jhāpanato vā jhānaṃ,” i.e. called jh. from meditation on objects & from burning up anything adverse)。jhānaṅga,【中】禅支(寻、伺、喜、乐、心一境)。jhānarata,【形】喜欢禅定的。jhānavimokkha,【阳】禅解脱(经过禅定得释放)。《广释》(Vibhv.PTS:p.170；CS:p.221~2)︰ārammaṇaṃ upagantvā cintanasaṅkhātena upanijjhāyanaṭṭhena yathārahaṃ paccanīkadhammajhāpanaṭṭhena ca jhānāni ca tāni aṅgāni ca samuditānaṃ avayavabhāvena aṅgīyanti ñāyantīti jhānaṅgāni.(所谓的靠近所缘而考虑、思想之意。根据情况，又有燃烧(五)盖之意，及已升起诸禅支之意，以要素成份之意，被称为‘诸禅支’。)

Jhāna2 (from jhāyati2),【中】大火，火(conflagration, fire)。

Jhānika(fr. jhāna1),【形】1.入定者(已经达到禅定的人)。2.禅定的。

jhāp﹐【字根VII.】发热、发光、燃烧(to burn)。

Jhāpaka, 【形】【阳】纵火的，煽动的(one who sets fire to (cp. jhāpeti), an incendiary J.III,71.)。

Jhāpana,【中】纵火(setting fire to, consumption by fire)。sarīrajhāpana-kicca, 火葬场(cremation)。

Jhāpīyati (jhāpeti ‘燃烧’的【被】), 被燃烧。

Jhāpita, (Jhāpeti‘燃烧’的【过分】) 燃烧，火葬(set on fire Miln.47.)。jhāpitakāla, 火葬之时(time of cremation)。

Jhāpeti (jhāyati‘燃烧’的【使】), 燃烧，纵火烧，火葬(荼ㄔㄚˊ毘；阇毘；阇维)。【过】jhāpesi。【现分】jhāpenta。【独】jhāpetvā, jhāpiya。

Jhāma, jhāmaka,【形】燃烧的(burning, on fire, conflagration)。

Jhāyaka,【阳】修禅者，打坐者(meditator)。

Jhāyati (jhā沉思+a), 修禅，冥想。【过】jhāyi。【现分】jhāyanta。【独】jhāyitvā。

Jhāyati1(Sk. dhyāyati, dhī), 禅修(to meditate, contemplate, think upon, brood over)。aor. jhāyiṃsu thought of)。【过分】jhāyita。

Jhāyati2 (Sk. kṣāyati to burn, kṣāy & kṣī, cp. khara & chārikā), 燃烧(to burn, to be on fire: fig. to be consumed, to waste away, to dry up)。【过】jhāyi。【使】jhāpeti。cp. khīyati2。

Jhāyati (jhā燃烧+ya), 燃烧，着火。

Jhāyana1 (der. fr. jhāyati1) ,【中】禅修(meditating)。jhāyanasīla, 修禅(the practice of meditation (cp. Sk. dhyānayoga) VvA.38.)。

Jhāyana2 (fr. jhāyati2), 火葬，燃烧(cremation, burning)。

Jhāyin,【阳】修禅者，打坐者(meditative, self-concentrated, engaged in jhāna-practice)。

jhe﹐【字根I.】静静思考(to muse)。

Ñ

ñ, 巴利文字母表的罗马化拼音第十个辅音字母。发音是带音的 ny，汉语没有这个辅音，请参考西班牙语或马来语的发音。

ñatta,【中】学习，所知道的(the intellectual faculty, intelligence)。

ñatti(Sk. jñapti, from jñāpayati, caus. of jñā),【阴】公告，宣布，宣言，声明，建议(announcement, declaration)。

ñatvā (<jānāti), 【独】知道了，懂了，学会了。

ñar(jīr)﹐【字根I.】变老了(to get old)。

ñā(jā)(梵jñā)﹐【字根V.】知(to know)。

ñāṇa (梵jñāṇa),【中】智，智慧，洞察力(knowledge, intelligence, insight, conviction, recognition)。ñāṇakaraṇa,【形】造智的(使人领悟的)。ñāṇacakkhu,【中】智眼(智慧的眼睛)。ñāṇajāla,【中】智网(知识的网)。ñāṇadassana,【中】智见(完美的知识)。ñāṇavippayutta,【形】智不相应的(不与知识关联的)。ñāṇasampayutta,【形】智相应的(与知识关联的)。dvi ñāṇa(梵dvi jñāna)﹐二智：尽有有智(梵yathajñāna；英knowledge of all convental phenomena)、如所有智(yāvatajñāna；英knowledge of all ultimate phenomena)。

ñāṇadassana,【中】智见，有十六观智：一、名色分别智(nāmarūpaparicchdañāṇa)名色摄受智，或称为「名色差别智」(nāmarūpavavaṭṭhānañāṇa)。二、缘摄受智(paccayapariggahañāṇa)三、思惟智(sammasanañāṇaṃ)。四、生灭智(udayabbayañāṇaṃ﹐udaya生+vaya灭+ñāṇa智)。五、坏灭智(bhaṅgañāṇaṃ)。六、怖畏智(bhayañāṇaṃ)。七、过患智(ādīnavañāṇaṃ)。八、厌离智(nibbidāñāṇaṃ)。九、欲解脱智(muñcitukamyatāñāṇaṃ)。十、审察智(paṭisaṅkhāñāṇaṃ)。十一、行舍智(saṅkhar’upekkhañāṇaṃ)。十二、随顺智(anulamañāṇaṃ)。十三、种姓智(gotrabhūñāṇa)。十四、道智(maggañāṇa)。十五、果智(phalañāṇa)。十六、省察智(paccavekkhaṇañāṇa审察智)。(详见Vism.ch.18~22,pp. 587-697)

ñāṇin,【形】具智的(拥有知识的)，明智的人(knowing, one who is possessed of (right) knowledg)。añāṇin,【形】无智的。

ñāta (jānāti 的【过分】) 已被知道，已众所周知，已认识到(known, well-known; experienced, brought to knowledge, realized)。

ñātaka,【阳】亲戚，亲属，同一民族(或种族、家族)( a relation, relative, kinsman)。

ñāti,【阳】亲戚，同一民族(或种族、家族)( a relation, relative)。ñātikathā,【阴】亲戚论。ñātidhamma,【阳】亲戚的责任。ñātiparivaṭṭa,【中】亲戚的圈子。ñātipeta,【阳】已故的亲戚。ñātivyasana,【中】亲戚的不幸。ñātisaṅgaha,【阳】善待亲戚。ñātisaṅgha,【阳】宗亲会。ñātisālohita,【阳】血亲。Vbh.356.︰885. Tattha katamo ñātivitakko? ñātake ārabbha gehasito takko vitakko micchāsaṅkappo– ayaṃ vuccati “ñātivitakko”.(什么叫做‘亲戚寻’？于亲戚进行与居家生活有关联的1寻、2寻思、3邪思惟，这称为‘亲戚寻’。)

ñāp﹐【字根VII.】使知道(to cause to know)，使高兴(to please)。

ñāpana,【中】公告，通知。

ñāpeti (ñā知道+āpe), 令知，通告(to make known, to explain, to announce)。【过】āpesi。【过分】āpita。【现分】ñāpenta。【独】ñāpetvā。

ñāya,【阳】方法，系统，正确的方式(method, truth, system)。ñāyapaṭipanna,【形】正确行道(走在正确的路径的)。

ñi﹐【字根V.】征服(to conquer)。

ñeyya,【形】应该明白的。ñeyyadhamma,【阳】应该明白或了解的法(事物)。

-ñū (-ññū) (adj.-suffix) (Sk. –jñā, from jānāti, *gn: cp. P. gū>Sk. ga), 知，认知(knowing, recognizing, acknowledging, in ughaṭitañū, katañū, kālañū, khaṇañū, mattañū, rattañū, varañū, vipacitañū, vedañū, sabbañū, etc.

Ṭ

ṭ, 巴利文字母表的罗马化拼音第十一个辅音字母。发音是卷舌的 t，汉语没有这个辅音，试试卷起舌来发汉语的 d。

ṭaṅka,【阳】割石头的工具。

ṭīkā,【阴】注释。ṭīkācariya,【阳】注释师。

Ṭh

ṭh, 巴利文字母表的罗马化拼音第十二个辅音字母。发音是卷舌送气的 t，汉语没有这个辅音，试试卷起舌来送气发汉语的 t。

ṭhatvā, (tiṭṭhati 的【独】), 站了，固定了，不改变了，停留了。

ṭhapana,【中】ṭhapanā,【阴】1.建立，安置，留住(setting up, placing, founding; establishment, arrangement, position)。2.独自，省略(letting alone, omission, suspension)。

ṭhapāpeti (ṭhapeti 的【使】), 使放置。【过】ṭhapāpesi。【独】ṭhapāpetvā。ṭhapayitvā, 【被】使被放置。

ṭhapita, (ṭhapeti的【过分】) 已放置，已建立。

ṭhapeti (ṭhā+āpe)(Caus. of tiṭṭhati),放置，建立，定下(一个日期)，设立，留存(to place, set up, fix, arrange, establish; appoint to)。【过】ṭhapesi。【现分】ṭhapenta。【使】ṭhapāpeti。【独】ṭhapetvā。

ṭhapetvā (ṭhapeti的【独】), 放置了，剩下了，除了(=aññatra)。

ṭhar﹐【字根I.】传布(to spread)。

ṭhā(梵sthā)﹐【字根I.】停留(to stay)，站着(to stand)。

ṭhāna,【中】地方，位置，环境，理由，办公室，因素，站立在，停留。ṭhānaso,【副】就理由和因素。netaṃ ṭhānaṃ vijjati﹐无有是处(这个立足点不存在)。ṭhānametaṃ vijjati﹐则有是处(这个立足点存在)。tesu tesu ṭhānesu﹐在在处处。ṭhānacaṅkama, 站立与行走。ṭhānantara, 。

ṭhānīya(grd. of tiṭṭhati),【中】大都市。【形】站着，成为某位置(standing, having a certain position, founded on or caused by)。

ṭhāyaka,【形】站着的人。

ṭhāpaka,【形】放置的人，保存的人。

ṭhāyīn(from tiṭṭhati),【形】【中】站立的(standing, being in, being in a state of (-ṭhāyī), staying with, dependent on (with Gen.):)。(在【合】中) 在…情况中，持久的。

ṭhita (tiṭṭhati 的【过分】﹐梵sthīta), 已站，已固定，已不改变，已停留(的人)(standing, or immovable, or being, behaving in general. In the latter function often (with ger.) pleonastic for finite verb (cp. ṭhapita); — resting in, abiding in (-° or with Loc.); of time: lasting, enduring; fig. steadfast, firm, controlled)。ṭhitaka,【形】站着的人。ṭhitaṭṭhāna,【中】立着的地方。ṭhitatta,【中】直立的事实，停滞的事实。ṭhitakappī(<ṭhita+kappin)﹐「住劫者」。“Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti, ayaṃ vuccati puggalo ṭhitakappī.Sabbepi maggasamaṅgino puggalā ṭhitakappino”ti(此人为了作证预流果行道，而且应是劫的被燃烧时间，在此人未作证预流果前，劫不会燃烧。此人被称为：「住劫者」。所有具足道的人都是住劫者。)(Pug.17.) nava cittasthīta﹐九心住。《瑜伽师地论》：「九种住心(nava cittasthīta)者，一安住心(cittasthāpana)。二摄住心(samsthāpana等住)。三解住心(avasthāpana安住)。四转住心(upasthāpana近住)。五伏住心(damana调顺)。六息住心(śamana寂静)。七灭住心(vyupaśamana最极寂静)。八性住心(ekotīkaraṇa专注一趣)。九持住心(samādhāna等持)。此九住教授方便。1应知系缘者，谓安住心。(将心安住于业处)2安心所缘不令离故，速摄者，谓摄住心。(动乱渐息，能前后相续，但尚不长久)3若觉心乱速摄持故，内略者，谓解住心。(心散乱、失念，立刻摄住)4觉心外广更内略故，乐住者，谓转住心。(心愈来愈宽敞、内练，乐于摄心)5见定功德转乐住故，调厌者，谓伏住心。(心已调伏，不乐散乱)6心若不乐应折伏故，息乱者，谓息住心。(心不正寻思，令折伏)7见乱过失令止息故，或起灭亦尔者，谓灭住心。(偶尔失念，生贪、瞋及恶寻思，寻令息灭) 8贪忧等起即令灭故，所作心自流者，谓性住心。(心已安定的相续，但还要用力去控制)9所作任运成自性故，尔时得无作者，谓持住心。(心已安定，自然地相续，不必再加功用)不由作意得总持故，如是修习得住心已，次令此心得最上柔软。」(T31.624.a-b)

ṭhitatta (ṭhita+atta),【形】自我控制的，克己的，自制的(standing, being placed; being appointed to, appointment)。

ṭhiti(梵sthiti),【阴】稳定性，持续时间，延续，久住(state (as opposed to becoming), stability, steadfastness; duration, continuance, immobility; persistence, keeping up)。ṭhitibhāgiya,【形】持久的，以持久 有关系的。【单.具﹑离﹑与﹑属﹑处】ṭhitiyā。

ṭhitika,【形】(在【合】中) 持久的，不朽的，靠…生活的，由…决定的(standing, lasting, enduring; existing, living on)。

ṭhitikā,【阴】一张轮流分配名单里刚好分配到而停止(名字)的地方。

Ḍ

ḍ 巴利文字母表的罗马化拼音第十三个辅音字母。发音是卷舌的 d，汉语没有这个辅音，试试卷起舌来发英语的 d。

ḍasati (ḍaṃ+sa), 咬。【过】dasi。【过分】daṭṭha。【现分】dasanta, ḍasamāna。【独】dasitvā。

ḍasana,【中】咬，咀嚼，咬住。

ḍayhati (ḍahati 的【被】), 被燃烧。【过】dayhi。【现分】dayhamāna。

ḍahati (dah+a), 燃烧，纵火烧。【过】dahi。【过分】daḍḍha。【现分】dahanta, ḍahamāna。【独】dahitvā。

ḍaṃs(梵daṅś / daś)﹐【字根I.】咬(to bite)。

ḍaṃsa,【阳】虻(a yellow fly, gadfly (orig. “the bite”))。ḍaṃsa-makasa-vātā-tapa-siriṃsapa-samphassānaṃ paṭighātāya, 为了防御虻、蚊、风、太阳、爬虫类的接触。

ḍāka(Sk. sāka (nt.) on ś>ḍ cp. Sk. sākinī> dākinī),【阳】【中】蔬菜，食用药草(vegetable, eatable herbs)。

ḍāha,【阳】赤热，热，燃烧，燃的。

ḍi﹐【字根I.】飞(to fly)。

ḍīyana,【中】飞。

ḍeti (ḍī+a), 飞。【过】desi。【现分】denta。

Ḍh

ḍh, 巴利文字母表的罗马化拼音第十四个辅音字母，这个辅音字母，在巴利文里，它未曾出现在词头，只出现在词尾而已。发音是卷舌送气的 d，汉语没有这个辅音，试试卷起舌来送气发英语的 d。

Ṇ

ṇ, 巴利文字母表的罗马化拼音第十五个辅音字母，虽然这个字母被称为辅音，在巴利文里，它却只被当作韵尾来使用而已。发音是卷舌韵尾的 n。

T

T, 巴利文字母表的罗马化拼音第十六个辅音字母。发音好像汉语中清音的 d。

Ta (指示的【代】), 那，(so = 他，sā = 她，taṃ = 某事，那件事)。【阳】：单.主.so & sa；复.主te(﹑ne)；单.宾.taṃ(﹑naṃ)；复.宾.te(﹑ne)；单.具.tena(﹑nena)；复.具.tehi & tebhi(﹑nehi﹑nebhi)；单.离.tasmā & tamhā；复.离.tehi & tebhi(﹑nehi﹑nebhi)；单.与.﹑属tassa(﹑nassa)；复.与.属.tesaṃ & tesānaṃ(﹑nesaṃ﹑nesānaṃ)；单.处.tasmiṃ & tamhi(﹑nasmiṃ﹑namhi)；复.处.tesu(﹑nesu)。【中】：单.主.taṃ (the usual form) ﹑tad(older)﹑naṃ；复.主.tāni﹑nāni；单.宾.taṃ﹑tad﹑naṃ；复.宾.tāni﹑nāni。(其余同阳性)。【阴】：单.主sā；复.主.tā & tāyo(﹑nā﹑nāyo)；单.宾.taṃ；复.宾.te单.具.tāya(﹑nāya)；复.具.tāhi & tābhi(﹑nāhi﹑nābhi)；单.离tāya(﹑nāya)；复.离.tāhi & tābhi(﹑nāhi﹑nābhi)；单.与﹑属.tāya(﹑nāya﹑tassā ﹑tassāya﹑tissā﹑tissāya)；复.与﹑属.tāsaṃ﹑tāsānaṃ；单.处.tāyaṃ(﹑tāsaṃ﹑tassaṃ﹑tissaṃ)；复.处.tāsu。tesaṃ tesaṃ﹐各种，彼彼。taṃ enaṃ﹐立即(at once, presently (=tāvad-eva))。tadeva(ta+d+eva强调语气)﹐他正是、正是他。tenetaṃ﹐所以这样。tassa me，我这个人的(ta, 那(sg.Gen.)，用来强调me(sg.Gen.)<amha)。

Tam enaṃ= Tamenaṃ(tam它+enaṃ<eta这、那)。

takk(梵tark)﹐【字根VII.】寻、沉思(to ponder)、思索。

Takka1(Sk. tarka doubt; science of logic),【阳】想，推论，逻辑。Opp. to takka (=micchā-saṅkappo Vbh 86, 356) is dhammatakka right thought (:vuccati sammā-saṅkappo Nd2 318; cp. Dhs 7, 298), D I.16 (takkapariyāhata); M I.68 (id.); Sn 209 (takkaṃ pahāya na upeti saṅkhaṃ) 885 (doubt), 886; Dhs 7, 21, 298 (+vitakka, trsl. as “ratiocination” by Mrs. Rh. D.); Vbh 86, 237 (sammātakka) 356; Vism 189.。takkāgama, (正确的)推论而来(Dāvs V.22)。takkāvacara as neg. atakkâvacarâ in phrase dhammā gambhīrā duddasā a° nipuṇā (views, etc.) deep, difficult to know, beyond logic (or sophistry: i. e. not accessible to doubt?), profound Vin I.4=D I.12=S I.136=M I.487. Gogerley trsl. “unattainable by reasoning,” Andersen “being beyond the sphere of thought”。takkāsaya room for doubt Sn 972。takkagahaṇa the thicket of doubt or sophistry J I.97。takkavaḍḍhana increasing, furthering doubt or wrong ideas Sn 1084 (see Nd2 269)。takkahetu ground for doubt (or reasoning?) A II.193=Nd2 151.。See also vitakka.

Takka2,【中】酪乳(buttermilk。凝乳(dadhi)加1/4水搅拌而成。Miln.173; J.I.340; II.363)。

Takkana,【中】思考，推理。

Takkara,【形】在其中的行为者。【阳】小偷。

Takkasilā,【阴】呾叉始罗(犍陀罗国 (Gandhāra) 的一城名。在那里有一所众所周知的大学)。

Takkika, takkī,【阳】诡辩学者，论理学者。

Takketi (takk寻+e), 思考，说服，争论，信赖。【过】takkesi。【过分】takkita。【独】takketvā。

Takkola,【中】芳香树胶(见 Guggulu)，一种香水(由 Kakkola 植物的浆果制成的香水)。

Tagara,【中】冠状狗牙花((Ervatamia coronaria)〔荚竹桃科〕的一种栽培灌木，花冠卷起或波状—亦称亚当苹果 (Adam’s apple))。

Taggaruka,【形】在其上弯曲的。

Taggha, (肯定语的虚词)真实地，当然，如果它是如此。

Taca﹐taco(梵tvak【中】) 【中】【阳】皮，皮肤，树皮，兽皮。tacagandha,【阳】树皮的气味。tacapañcaka,【中】皮组的五个(与皮组成的一组的五个，即：发、毛、爪、齿、皮 ＝ kesā, lomā, nakhā, dantā, taco)。tacapariyosāna,【形】以皮为限的。tacarasa，树皮味。tacasāra﹐竹。

tacch﹐【字根I.】削(to chip)，剥(to pare)，削减、切割(to cut)。

Taccha,【形】真实的，真正的。【中】事实。

Tacchaka,【阳】木匠，切木材的工具(錾，凿，切碎机，切片机，削片机等)。

Tacchati (tacch+a), 削，切(成小片)，削(成薄片)，削尖，刨削，凿，铲，刻。【过】tacchi。【过分】tacchita。【独】tacchitvā。

Tacchana,【中】切下，削去(掉)。

Tacchanī,【阴】锛子(chip-axe)。

Taccheti (tacch+e), 削。【过】tacchesi。【过分】tacchita。【现分】tacchenta,【独】tacchetvā。

tajj(梵tarj)﹐【字根VII.】威胁(to threaten)。

Tajja(tad+ya, cp.Sk.tadīya),【形】属于这个(belonging to this)，基于这个(founded on this or that; on the ground of this (or these))。tajjo ca vāyāmo, 适当的努力(a suitable effort)。

Tajjanā(<tajjeti),【阴】威胁(threat, menace)。

Tajjaniya,【形】被责难的，被指责的。

Tajjanī,【阴】食指(日语：人差し指hitosashi yubi)。

Tajjeti (tajj+e), 惊吓，恐吓。【过】tajjesi。【过分】tajjita。【现分】tajjenta。【独】tajjetvā。maraṇabhayatajjitā,以死来恐吓。

Taṭa,【中】河边，河岸。【阳】断崖。

Taṭa-taṭāyati (taṭa 的【拟】), 发出嗒嗒 (ṭat ṭat)的声音【过】taṭa-taṭāyi,【现分】taṭataṭāyamāna。

Taṭṭaka,【中】盘子，粥碗。

Taṭṭikā,【阴】小垫，皮坐垫。

Taṇḍula(梵taṇḍula),【中】米粒(rice-grain)，去壳米(rice husked & ready for boiling)。taṇḍulamuṭṭhi,【阳】一把米。sāli-taṇḍula,【中】去壳米。

Taṇhā (梵语ṭṛṣṇā，俗语tiṇhā或taṇhā，佛教梵语tasiṇā，犍陀罗语taṅṣa或tasiṇā),【阴】爱，渴望，口渴，贪欲，执着。(S.12.2./II,3.说：“Katamā ca, bhikkhave, taṇhā? Chayime, bhikkhave, taṇhākāyā–rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ayaṃ vuccati, bhikkhave, taṇhā.诸比丘！何为爱？诸比丘！此等有六爱身：色爱、声爱、香爱、味爱、触爱、法爱，诸比丘！以此谓之爱。) taṇhākkhaya,【阳】爱尽(渴的破坏)。taṇhājāla,【中】爱网(渴望的陷阱)。taṇhādutiya,【形】以渴为友的。taṇhāpaccaya,【形】爱缘的(由渴望引起的)。taṇhāvicarita, 爱伺(渴望的思潮)。taṇhāsaṅkhaya,【阳】爱全尽(渴望的完成破坏)。taṇhāsaṃyojana,【中】爱桎梏(渴望的脚镣和手铐)。taṇhāsalla,【中】爱镖(渴望的飞镳)。DA.15./II,500.：kāmataṇhāti pañcakāmaguṇikarāgavasena uppannā rūpāditaṇhā. Bhavataṇhāti sassatadiṭṭhisahagato rāgo. Vibhavataṇhāti ucchedadiṭṭhisahagato rāgo.((三渴爱︰)欲爱︰于色等法，生起染着五欲的贪爱。有爱︰染着伴随恒常的见解(常见)。无有爱︰染着伴随断灭的(粉碎的)见解。)《分别论》(Vibhaṅga.CS:p.372)：Yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ–ayaṃ vuccati “bhavataṇhā”.(凡是在‘有’上有有欲、有染、有喜、有爱、有贪、有热、有迷、有黏，这称为有爱。)

Taṇhīyati (taṇhā 的【派】)，有渴望。【过】taṇhīyi。

Tata (tanoti 的【过分】), 已延长，已展开。

Tatiya,【形】第三。tatiyā,【阴】(巴利语法)第三格，即：工具格。tatiyaṃ,【副】第三次。

Tato,【无】从那里，从那，从此，从那时起，因此，乃至。tatopaṭṭhāya,【无】从那时，自从，自…以来。tatonidānaṃ,【副】由于。tatoparaṃ,【无】在…之外。tato, m.n.Abl.sg., 作「比较对象(指前面之事)」。tato tato﹐就从那时。

Tatta1(tapati 的【过分】), 已加热，已白热化，已发热(heated, hot, glowing; of metals: in a melted state(cp. uttatta)) A.II.122≈(tattena talena osiñcante, as punishment); Dh.308.(ayoguḷa); J.II.352 (id.); IV.306 (tattatapo “of red-hot heat,” i. e. in severe self-torture); Miln 26, 45 (adv. red-hot); PvA 221 (tatta-lohasecanaṃ the pouring over of glowing copper, one of the punishments in Niraya)。

Tatta2 (tad+tva)【中】真实(truth)。tattato,【无】正确地(according to truth; accurately)。

Tattaka1(tatta pp. of tappati2+ka), (pleasing, agreeable, pleasant)(bhojana)。

Tattaka2 (=tāvataka),【形】那么多，如此的大小(of such size, so large Vism 184 (corresponding with yattaka))。tattakaṃ kālaṃ, (so long, just that time, i. e. the specified time (may be long or short=only so long) DhA I.103 (v. l. ettakaṃ); II.16 (=ettaka))。

Tattha, tatra,【副】那里(there)，在那个地方中(in that place)。tattha tattha【副】，这里那里(here and there)，在不同的地方(in various places)，到处(all over﹐台语：四界si3 kue3(ke3)、逐所在tak8 so2 cai7)。tatth’eva (= tattha eva﹐=tattheva﹐eva强调语)﹐就在那里。

Tatha,【形】真实的，真正的。【中】事实。tathatā,【阴】真实，如此的相像，如性。tathatta,【中】如此的情况，事实。tathavacana,【形】说实在的。(SA.12.20./II,41.；Pṭs.CS:p.1.227；Vism.518.)︰So panāyaṃ tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattadhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi aññadhammānuppattito anaññathatāti, yathāvuttānaṃ etesaṃ jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto.(这（缘起）由于这样不少不多的缘而发生那样的法，故说「如性」；因为诸缘和合之时，虽一须臾，想不从此而发生诸法是不可能的。所以说「不违如性」。不能由其它诸法的（生起之）缘而生起别的法，所以说「不他性」；是上面所述的此等老死等的缘之故，或为它们的缘的聚合之故，说为「此缘性」。而此（此缘性的）语义是这样：是此等（老死等）的缘为此缘，此缘即为此缘性；或以此缘的聚合为此缘性。)

Tathā, tatra【副】如此，那样，以这种方式。tathākārī,【形】如此行动的。Tathāgata,【形】如来。tathābhāva,【阳】如此性，如此情况。tathārūpa,【形】如此的，像那样的，如此这般的，十分地。tatheva,【副】同样地。tathevāhaṃ = tathā eva ahaṃ, 同样地，我…。Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ, 那个就像这个，这个就像那个。

Tathā … , yathā …, 如此…，以便…。tathāsaññī, 信以为真。

Tathāgata(tathā如+āgata来),【形】如来，真人，音译：多陀阿伽陀、多他阿伽度、多陀阿伽度、怛萨阿竭、怛他多、多阿竭。Yathāvādī bhikkhave Tathāgato tathākārī yathākarī tathāvārī iti yathāvādī tathākārī yathākārī tathāvārī, tasmā Tathāgato ti vuccati.(比丘们！如来是如是说而如是行者，如是行而如是说者，如此，如是说而如是行，如是行而如是说，故被称为如来。) Sadevake bhikkhave loke samārake sabrahmake sassamanabrahmaniyā pajayā sadevamanussāya Tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā Tathāgato ti vuccati.(诸比丘！于天、魔、梵天、沙门、婆罗门、神、人世间中，如来是胜利者，不被征服者，见一切者，有自在力者，故被称为如来。) mā bhikkhave Tathāgataṃ nāmena ca āvusovādena ca samudācaratha.(诸比丘！汝等从今后勿以「名」、以「卿」称呼世尊！)

“Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ (A.4.23./II,24.) pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ Tathāgatena abhisambuddhaṃ. Tasmā ‘Tathāgato’ti vuccati.(诸比丘！天、魔、梵天、世间之沙门、婆罗门、天、人众之所见、所闻、所觉(即：香、味、触)、所了别、所得、所求、于意所伺察之一切，如来皆已觉了，故名‘如来’。)

“Yañca, bhikkhave, rattiṃ Tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti, no aññathā. Tasmā ‘Tathāgato’ti vuccati.(诸比丘！又，如来自觉悟之日，至于如来般涅盘日，于其中间，所说一切、所谈，乃至 所解说者，祇是‘如’而已，而非不如，故名‘如来’。)(《中阿含137经》︰「…若如来口有所言说，有所应对者，彼一切是真谛，不虚不离于如，亦非颠倒，真谛审实，若说师子者，当如说如来。」(T1.645.2))

“Yathāvādī, bhikkhave, Tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘Tathāgato’ti vuccati.( 诸比丘！如来行如所说，言如所行，唯行如所言，言如所行，故名‘如来’。)

A.1.13./I,22.︰“Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya Tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā ‘Tathāgato’ti vuccati”.( 诸比丘！于天、魔、梵天、世间之沙门、婆罗门、天、人之众，如来为胜，无能胜者，是徧见，转于自在，故名‘如来’。)

A.1.13./I,22.︰“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho.( 诸比丘！有一人出世，是为无二、无侣、无似、无比、无对、无匹、无等等、两足中之最尊者之出世。什么是一人？如来、应供、正自觉者。)

Tathāgata-bala,【中】如来力(佛力)。

Tatratatra﹐tatra tatra﹐【副】这里那里(here and there彼彼)。

Tatramajjhattatā(< tatra那里+majjhattatā中和),【阴】中舍性，直译为「位于中间」，心平衡、平等。这是舍心(upekhā)的同义词，不是舍受。

Tadagge,【副】自此以后，今后。

Tadaṅga,【形】暂时的(日语：とうぶんのあいだ,当分の间)。【中】那部分。tadaṅgappahāna,【中】暂断(彼分断)，暂时断除烦恼。

Tadatthaṃ,【无】(taṃ+atthaṃ), 对那(实用)场合来说。

Tadanurūpa,【形】符合那样的。

Tadaha, tadahu,【中】同一天。tadahuposathe,【处】在布萨日(在斋戒日)。

Tadā,【无】那时，然后。tadāssu﹐【祈.1.复】【祈.3.复】那时，令我们(他们)…。

Tadārammaṇa, 【中】彼所缘。(Vibhv.CS:p.125)：Taṃtaṃjavanaggahitārammaṇassa ārammaṇakaraṇaṃ tadārammaṇakiccaṃ.(以速行所取的所缘，作为所缘，是彼所缘的作用。)当目标不明显或不清晰，以及当心路过程并不属于欲界时，「彼所缘」的作用不会产生。)

Tadupiya,【形】与那一致的，与那相符合的，适合的。

Tadupeta,【形】赋予那的，有那的。

Tan(梵tan, tā)﹐【字根VI.】使伸展、使延伸(to spread)。

Tanaya, tanuja,【阳】儿子，后代。

Tanayā, tanujā,【阴】女儿。

Tanu,【形】瘦的，苗条的。tanuka,【形】瘦的。tanukata,【形】减肥的(做给它瘦的)，减少的。tanukaraṇa,【中】减肥，减少。tanutara,【形】较瘦的。tanutā, tanutta,【中】tanubhāva,【阳】瘦，减少。

Tanu,【阴】【中】身体。tanuruha,【中】在身体上的毛发。

Tanoti (tan+o), 扩充，伸展。【过】tani。【过分】tata。

Tanta,【中】线，细绳，织布机。tantavāya,【阳】织布者。tantākulakajāta,【形】像紊乱线球一样的。

Tanti,【阴】琴弦，绳，世系，传统，神圣的本文。tantidhara,【形】维持传统者。tantissara,【阳】弦音乐，琵琶的乐声。

Tantu,【阳】线，绳索，细绳。

Tandita,【形】疲倦的，懒惰的，不活跃的。

Tandi﹐tandī (梵tandrī﹐疲倦),【阴】疲倦，怠惰。

tap(梵tap)﹐【字根I.】使发光(to shine)，加热(to heat)。

tap(梵tap)﹐【字根III.】变成热的(to be heated)，后悔(to repent)。

Tapa﹐Tapo(<tapati),【阳】【中】(mano-group), 苦修(penance)，宗教性的苦行(religious austerity, ascetic practice)，锻炼。(在【合】中它的尾元音 a 被改成 o 而得词形 tapo) 。tapakamma, 苦行(ascetic practice) 。Tapajigucchā, 厌恶的苦行(disgust for asceticism)。Tapapakkama(=tapa+upakkama, or tapo-kamma?)= tapakamma苦行。tapavana﹐苦行林(the ascetic’s forest)。Tapodārāma﹐温泉林(温泉精舍)，位于王舍城旧址附近，至今仍有温泉。SA.1.58.︰Tapoti indriyasaṃvara-dhutaṅgaguṇa-vīriya-dukkarakārikānaṃ nāmaṃ, idha pana ṭhapetvā dukkarakārikaṃ sabbāpi kilesasantāpikā paṭipadā vaṭṭati. (苦行︰转向守护根门、头陀支、英雄本色、做难做的事，烧烤一切污染的行道。) KhA.CS:p.128：tapo cāti ettha pāpake dhamme tapatīti tapo.(热心：指燃烧诸恶法)

Tapokamma,【中】苦行(ascetic practice)。tapokammadhana,【形】以自制为财富的，苦行者。tapokammavana,【中】道场(适合宗教性修行的地方)。

Tapati (tap+a), 燃烧，照亮。【过】tapi。【现分】tapanta, tapamāna。ger. tapanīya。pp. tatta1。

Tapana,【中】【形】燃烧，热，折磨，苦修(burning, heat; fig. torment, torture, austerity)。【阴】tapanī。

Tapanīya1(grd. of tapati), 燃烧，自我折磨，苦修(burning: fig. inducing selftorture, causing remorse, mortifying)。

Tapanīya2(tapaneyya (J V.372) & tapañña (J VI.218), orig. grd. of tapati),【中】照亮，亮金属(shining; (n.) the shining, bright metal, i. e. gold (=rattasuvaṇṇa))。

Tapassī(Tapassin, tapas+vin),【形】【中】献身于宗教性的苦行。【阳】隐士，苦行僧。tapassinī，【阴】苦行尼。

tapp﹐【字根I.】使满意(to be satisfied)。

Tappaṇa(Sk. tarpaṇa),【中】使饱足，点心，饮料。

Tappati1(Sk. tapyate, pass. of tapati‘照亮’、‘燃烧’), 燃烧(to burn)，折磨(to be tormented)。【过】tappi。【现分】tappamāna。

Tappati2 (Sk. tṛpyate, caus. Tarpayati) (Instr.)满足(to be satiated, to be pleased, to be satisfied)。grd. tappiya satiable, in atappiya-vatthūni (16) objects of insatiability J III.342 (in full). Also tappaya in cpd. dut° hard to be satisfied; pp. titta. — Caus. tappeti to satisfy, entertain, regale, feed It 67 (annapānena); Pv II.48 (id.) Miln 227。【过分】tappita。

Tappara(Sk. tatpara),【形】献身于，彻底地赠予(quite given to or intent upon (-°), diligent, devoted)。

Tappita, (tappeti‘使满足’) 的【过分】。

Tappiya,【形】可满足的。【独】饱足了。

Tappeti (tapp使满意+e), 饱足，使满足。【过】tappesi。【现分】tappenta。【独】tappetvā, tappiya。

Tappetu,【阳】饱足的人。

Tabbahula,【形】有丰富地，有时常的。

Tabbipakkha,【形】与那敌对的。

Tabbiparīta,【形】不同的(different)。

Tabbisaya,【形】不同的(various)。

Tabbhāva,【阳】那个境界，真正的本性。

-tama,-ma; -iṭṭha,-ssika,-sika, 【字尾】最…(最高级的接尾词)。例句：pāpatama, pāpiṭṭha, pāpiyasikā, pāpiyyasika最恶的【形】。

Tama, Tamo(Sk. tamas, tam & tim),【阳】【中】(mano-group) 黑暗，无知(darkness (syn. andhakāra, opp. joti))。(在【合】中它变成 tamo)。tamakhandha,【阳】大黑暗。tamanaddha,【形】被黑暗包围的。tamandhakāraṃ,【阳】大黑暗((complete) darkness (of night)JA.III,39、60.)。tamanuda,【形】驱散黑暗者。tamaparāyaṇa,【形】有黑暗状态的命运的。S.3.21./I,93.︰“Kathañca, mahārāja puggalo tamotamaparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, 1caṇḍālakule vā 2venakule vā 3nesādakule vā 4rathakārakule vā 5pukkusakule vā dalidde appannapānabhojane (S.3.21./I,94.) kasiravuttike yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.(大王！如何为由闇入闇？大王！今有人生于卑贱之家(nīce kule)–1生于旃陀罗家、或2猎师家、或3竹匠家、或4车匠家、或5清洁工家庭，贫穷而缺乏饮食受用，活命困难且衣食乏少。又，他是脸丑，形丑，矮陋(驼背 okoṭimako=lakuntako?)，病多，或眼盲、或手残、或跛者、成半身不遂，而不得食、饮、衣、车，鬘、香、涂油，卧具、座敷、灯明。彼身为恶行、语为恶行、意为恶行。彼为此身、语、意之恶行，身体毁坏死后，堕于苦处、恶处、地狱。大王！譬喻人由闇入闇，由闇入闇，即由血暗入血暗。大王！我说譬喻此人。大王！如是等人是由闇 入闇。)

Tamāla [Sk. tamāla] 树名(Xanthochymus pictorius)。

Tamāla(Sk. tamāla),【阳】印度月桂树 (Cinnamomum tamala)。

Tamba(Sk. tāmra, orig. adj.=dark coloured, leaden),【形】铜色，褐色。【中】铜(copper)。tambakesa,【形】有黄褐色头发的。tambacūla,【阳】公鸡。tambanakha,【形】有褐色指甲的。tambanetta,【形】有褐色眼睛的。tambabhājana,【中】铜器皿。Tāmrapaṃīya-nikāya(梵), 赤铜鍱部。

Tambūla(Sk. tambūla),【中】槟榔(betel or betel-leaves)。tambūlapasibbaka,【阳】装槟榔的皮包。tambūlapeḷā,【阴】装槟榔的盒子。槟榔是用卵圆形叶子的蒌叶(蒟酱叶betel-leaf﹐学名Piper betel L.)来包裹槟榔子。蒌叶与黑胡椒同属胡椒科，光滑油绿的叶片大约手掌大，可以整片摊开涂抹香料，也可以像春卷一样卷起来，所包的料，例如槟榔子、冰糖、丁香、豆蔻、茴香、肉桂、姜、柠檬香茅、芫荽叶(香菜)、广霍香叶、玫瑰花瓣、露兜树糖浆、茉莉糖浆、岩兰草糖浆等。

Taya, -taya,(f. tisso, nt. tīṇi; Vedic traya, trī & trīṇi)【中】Nom.Acc.m.三，三个一组。tayājja(=tayā ajja)﹐三时(昼夜各三时)。

Tayo (ti 的【主.复】) (f. tisso, nt. tīṇi; Vedic traya, trī & trīṇi;), 三(人)。num. card. three. Nom.-Acc.m. tayo & tayas, f. tisso, nt. tīṇi, also used as absolute form (eka dve tīṇi) Gen.m.nt. tiṇṇaṃ, f. tissannaṃ; Instr. tīhi; Loc. tīsu. — In composition & derivation: ti in numerical cpds.: tidasa (30); tisata (300); tisahassa (3000); in numerical derivations: tiṃsa (30), tika (triad), tikkhattuṃ (thrice); tidhā (threefold). — In nominal cpds.: see ti° te (a) in numerical cpds.: terasa & teḷasa(13) (Sk. trayodaśa, Lat. Tredecim); tevīsa (23) ; tettiṃsa (33); tesaṭṭhi (63)。(b) in nominal cpds.: see te-.

tar﹐【字根I.】越过(to cross)。

tar (tvar)﹐【字根I.】匆匆(to be hasty)。

Tara,【形】(在【合】中)横越，渡过(crossing, “transit,” passing over)。

-tara,-ra; -iya,-iyya, 【字尾】较…(比较级的接尾词)。例句：pāpa恶的【形】，pāpatara, pāpiya, pāpiyya, 较恶的【形】。

Taraṅga(tara+ga),【阳】波(a wave, Vism.157)。

Taraccha(梵tarakṣu & tarakṣa),【阳】鬣狗、土狼(hyaena)。【阴】taracchi。

Taraṇa,【中】横越，渡过。

Taraṇī,【阴】船，舟。

Tarati1(tar+a), 越过，渡过。【过】tari。【独】taritvā。

Tarati2, 匆忙(to be in a hurry, to make haste)。【过分】tarita。【现分】taranta, taramāna。grd. taraṇīya。

Taramānarūpa(Taramāna-rūpa),【形】形色匆匆的。taramāna：ppr. of tarati (匆匆)。 -rūpa : adj. 像…的样子；像…似的。

Tari,【阴】船，舟。

Taritu,【阳】渡过的人，越过的人。

Taru(Perhaps dialect. for dāru),【阳】树。tarusaṇḍa,【阳】小树林。

Taruṇa,【形】1.年轻的，娇嫩的，新鲜的(tender, of tender age, young; new, newly)。2.【阳】【阴】幼苗(the shoot of a plant, or a young plant)。【阳】年轻人。taruṇī,【阴】少女，年轻未婚女子。cf. yuvatī,【阴】少女(young woman)。taruṇavaccha, taruṇavacchaka,【阳】幼犊。taruṇavacchī,【阴】雌幼犊。DhA.v.135./CS:pg.2.38.︰“taruṇabhāveyeva patikulagamanatthāyā”ti.(希望嫁给如意郎君(青少男))。

Tala,【中】平面，平地面，基础，平坦的屋顶，舞台，武器的刀锋，手掌或脚掌(日语：つちふままず, 土踏まず)。talaghātaka,【中】掌掴。talasattika,【中】举手示威的模样，举手作武器。

Taluṇa, Taluna(=taruṇa),【形】年轻的，幼嫩的。【阳】年轻人。

Taḷāka,【阳】【中】湖。

Tava…natthi , 不要没有。

tas﹐【字根I.】害怕、担忧(to fear)。【字根III.】害怕(to be afraid)。

Tasa(from tasati2),【形】1.发抖的，会惊慌的(trembling, frightened)。2.移动的(moving, running)。

Tasati1 (tas+a﹐梵tṛṣyati), 口渴(to be thirsty)，渴望(to crave for)。

Tasati2 (tas +a), 战栗(to tremble)，被惊吓(to be frightened)。【过】tasi。【过分】tasita。【现分】tasanta。【独】tasitvā。

Tasmā(ta的阳.中.单.离), 从它，由此，是故。

Tasmātiha(tasmā(ta的离格)+t+iha这里)﹐从这里。

Tasinā(=taṇhā),【阴】渴望，口渴。

Tahaṃ, tahiṃ,【副】那里，在其上，在那个地方中。

Taṃ taṃ(taṃtaṃ)﹐彼彼，这个那个。

tā﹐【字根III.】保护(to protect)。

-tā, 附在阴性名词的字尾，变成抽象名词。

Tāṇa,【中】保护，避难所，庇护所。tāṇatā,【阴】保护。

Tāta(Vedic tāta),【阳】亲爱的(用于亲切、友善地称呼长辈或晚辈包括：父亲，儿子，大臣，比丘)。(Voc. sg. tāta。(pl. tātā))。amma tāta﹐妈咪和爹地(mammy & daddy)。Asantā kira maṃ jammā, tāta tātāti bhāsare;, 叫爸、爸。

Tātar(from Vedic trā, n. ag. to trāyati to protect)﹐ 保护者(protector, saviour, helper. For meaning “father” see tāta & cp. pitā=tāyitā.

Tādisa, tādisaka, tādī,【形】如此的，如此的质量。Tādin (adj.n.) (Nom.tādī & tādi, in cpds.tādi°) [Vedic tādṛś from tad-dṛś of such appearance] such, such like, of such (good) qualities, 【属】tādino。【工】tādinā。Acc. tādi。Loc.pl. tādisu。

Tāpana(from tāpeti),【中】1.烧焦，自我折磨，使痛苦(burning, scorching, roasting)。2.燃烧地狱，八大地狱之一。

Tāpasa(from tapa & tapas),【阳】苦行者(one who practises tapas, an ascetic (brahmin))。tāpasapabbajjā 。tāpasī,【阴】女苦行者。

Tāma (Sk. tāma), 欲望(desire, longing, greed in tāmatamadasaṅgha- suppahīna)。

Tāpeti (tapati 的【使】；Sk. tāpayati), 使烧焦，折磨，使激动(to burn out, scorch, torment)。【过】tāpesi。【过分】tāpita。【现分】tāpenta, tāpayamāna。【独】tāpetvā。

Tāmbūlī,【阴】蒌叶藤(betel creeeper﹐一种缠绕的胡椒(Piper Betle)产于印度、马来亚地区的一种四季常青的蔓生灌木，常用其卵圆形叶子来包裹槟椰子)。

Tāyati (tā +ya), 保护，保存，滋养。【过】tāyi。【过分】tāyita。【独】tāyitvā。【不】tāyituṃ。

Tāyana,【中】保护，保护所。

Tārakā, tārā,【阴】星。tāragaṇa,【阳】一大群星。tārapati,【阳】月亮。tārapatha,【阳】天空。

Tāreti (tarati 的【使】), 使渡过，帮助度过，协助。【过】tāresi。【过分】tārita。【现分】tārenta, tārayamāna。【独】tāretvā。

Tāretu,【阳】帮助越过的人，救星。

tāḷ﹐【字根VII.】打(to beat)。

Tāla,【阳】多罗树、哆罗树，属于棕榈科，学名(Palmae)，单子叶植物，约217属，2500种，大部份分布于热带和亚热带地区，高达三十多公尺的巨大「草」，生长于印度、锡兰，顶部长出直径三公尺的掌状大树叶，可作伞、扇、屋顶材料。作为刻字书写的棕榈树是(talipot；Corypha umbraculifera)。tālaṭṭhika,【中】多罗果。tālakanda,【阳】多罗果的芽(晒干或煮熟为食物)。tālakkhandha,【阳】多罗树树干。tālapakka,【中】多罗树的核果。tālapaṇṇa,【中】椰子树叶(palm-leaf通常做扇)。tālapatta,【中】多罗树叶(palm-leaf用为盖屋的材料等)。tālavaṇṭa,【中】扇子(直译：多罗树的叶柄，这是〔语法〕误用 tālavaṭṭa =以多罗树叶制成的圆形物)。S.22.3./III,10.：te Tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.(那些(诸法)已被如来所断，切断其根，截多罗树头，作成乌有，成为未来不再生的诸法。) SA.12.35.：Tālāvatthukatānīti tālavatthu viya katāni, puna aviruhaṇaṭṭhena matthakacchinnatālo viya samūlaṃ tālaṃ uddharitvā tassa patiṭṭhitaṭṭhānaṃ viya ca katānīti attho.(截多罗树头：如截多罗树头，切断多罗树顶部，包括多罗树根的站立处连根拔起而不成长。)

Tālāvatthukata,【形】提出无根据的，连根拔起的。

Tālu,【阳】上颚(palate)。tāluja,【形】上颚音(即：舌面前音，由舌面前部和硬腭前部构成阻碍而发出的辅音。发音时，舌面前部抬起，靠近或抵触硬腭前部，使气流在此受阻。如普通话的〔tә〕(j)、〔tә ‘〕(q)、〔ә〕(x)。或舌面中音，由舌面中部和硬腭中部构成阻碍而发出的辅音。发音时，舌面中部抬起，靠近或抵触硬腭中部，使气流在此受阻。如山东烟台话，“鸡” 读〔ci〕、“期”读〔c’i〕、“稀”读〔ςi〕，声母均为舌面中音)。

Tāva(Sk. tāvat),【无】这么多，这么长，首先，先说，直到，至于(so much, so long)。tāvakālika,【形】暂时的，临时的。tāvataka,【形】仅仅这么多，仅仅这么长。yāva-tāva, yāva…tāva, 在…期间，只要(as long as)。

Tāvatā,【副】这么长，为了那个缘故，以那样多。

Tāvatiṃsa(梵trāyastriṃśat),【阳】忉利天，三十三天(天名)。tāvatiṃsabhavana,【中】三十三天神的王国。

Tāvade, tāvadeva,【无】那时，在那个时候，立即地。Mv.I,42.︰Eseva dhammo yadi tāvadeva, paccabyattha padamasokaṃ.(若这确实是(正)法，你已经贯通无忧处。)

Tāḷa,【阳】钥匙，铙钹(cymbal)，(大体上)音乐。tāḷacchidda, tāḷacchiggla,【中】锁眼。tāḷavacara,【中】音乐。【阳】音乐家。

Tāḷana,【中】打，敲。

Tāḷeti (tal +e), 袭击，打，鞭打。【过】tāḷesi。【过分】tāḷita。【现分】tāḷenta。【独】tāḷetvā。

Tāsa,【阳】恐怖，恐惧，发抖。

Tāsana,【中】惊吓，刺穿。

Tāseti (tasati 的【使】), 使战栗，惊吓，使陷于苦境。【过】tāsesi。【过分】tāsita。【现分】tāsenta, tāsayamāna。【独】tāsetvā。

Ti,【形】三(所有词性的复数词尾变化构型)。tikaṭuka,【中】三种调味品。tikkhattuṃ,【副】三次。tigāvuta,【形】三伽浮他 (gāvuta) 的长度。ticīvara, 三袈裟(即：僧伽梨 saṅghāṭi、上衣 uttarāsaṅga、下衣antaravāsaka)。tipiṭaka,【中】三藏(佛教经典)。tipeṭaka, tipeṭakī,【形】三藏师。tiyāma,【阴】夜晚。tiyojana,【中】三由旬(距离)。【形】三由旬的长度。tiliṅgika,【形】属于三种性别的(尤指语法词性：阳)【阴】【中性】。tiloka,【阳】三界(欲界、色界、无色界)。tivagga,【形】三品。tivaṅgika,【形】有三个成份。tivassika,【形】三岁。tividha,【形】三倍的。

Tika,【中】三个一组。【形】三数的。

Tikicchaka,【阳】医师。

Tikicchati (kit+cha, ki 重迭，而前 k 被改成 t), 治疗，医治。【过】tikicchi。【过分】tikicchita。【现分】tikicchanta。【独】tikicchitvā。

Tikicchā,【阴】医术，医学。

Tikkha,【形】锐利的，敏锐的，下决定得快的。tikkhapañña,【形】锐慧(有锐利的智力)。

Tikhiṇa,【形】锐利的，尖的，苦痛的，苦味的。

Ticīvara, 【中】三衣，三袈裟，即：僧伽梨(saṅghāṭi，五条衣至二十五条或更多的布片缝制而成)、上衣(uttarāsaṅga)、下衣(antaravāsaka)。

【三衣制作样式参考图】

下裙或五衣(安陀会, antaravāsaka)约235cm X 115cm)

–身高170cm的比丘

郁多罗僧(uttarāsaṅga上衣)、或僧伽梨(saṃghāti,两层或四层衣)

(约245cm X 210cm)—身高170cm的比丘

(九条衣的样式)

tij(梵tij)﹐【字根VII.】使锐利、使敏锐(to sharpen)。

Tiṭṭhati (ṭhā(sthā)停﹑站+a, ṭhā 被改为 tiṭṭha)(Frequentative of Vedic sthā, stand), 站着(to stand, stand up, to be standing)，停留(to stop, stay)，持续(to last)，保持(to remain in)。(比较级 tiṭṭhatu 的意义是：别管它，让它是如此。) 【过】aṭṭhāsi﹐aṭṭhā。【过分】ṭhita。【现分】tiṭṭhaṃ, tiṭṭhanta, tiṭṭhamāna。【独】ṭhatvā。imper.2nd tiṭṭha, 3rd tiṭṭhatu。pot. tiṭṭhe & tiṭṭheyya。fut.ṭhassati。inf. ṭhātuṃ。grd.ṭhānīya。caus. ṭhapeti。med.pass. ṭhīyati。aor. pl. aṭṭhaṃsu & aṭṭhā; grd. ṭhānīya.。

Tiṇa,【中】草。tiṇagahaṇa,【中】草丛。tiṇajāti,【阴】多种草。tiṇabhakkha,【形】以草为食的。tiṇabhisi,【阴】草席。tiṇasanthāra,【阳】草垫子(座垫)。tiṇasūla,【中】茉莉(jasmine﹐印度的一种藤本 (Jasminum sambac)，栽培，利用它的丰富、芳香的白色花)。tiṇaṇḍūpaka,【中】草卷。tiṇagāra,【中】草屋(草顶小屋)。tiṇukkā,【阴】草火把。tiṇahāraka,【阳】携带草的人(为售卖)。

Tiṇṇa (tarati 的【过分】), 已越过，已经历，已达到最终点(的人)。tiṇṇavicikicchā﹐【阴】度疑。Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca tiṇṇā vicikicchā tiṇṇavicikicchā.(越过怀疑：类似危险的荒野–十六事(soḷasavatthukā) (怀疑)、八事(aṭṭhavatthukā) (怀疑)的越过怀疑为‘度疑’)(Mṭ.56.)CS:p.2.40)。十六事怀疑︰怀疑「过去世我存在吗？过去世我不存在吗？等等」。八事怀疑：1.真实佛。2.真实法。3.真实僧伽。4.戒定慧三学。5.过去世，即过去五蕴。6.未来世，即未来五蕴。7.过去世与未来世，即过去与未来五蕴。8.缘起。

Tiṇha,【形】锋利的。

Titikkhati (tij锋利+khā掘, ti 重迭，而 j 被改成 k), 忍耐，负担，担当。【过】titikkhi。【现分】titikkhanta, titikkhamāna。【独】titikkhitvā。

Titikkhā,【阴】忍耐，宽恕。

Titta, tittaka,【形】苦的，【中】苦味道。

Titta (tappati 的【过分】), 已满足。

Titti,【阴】满足，边缘。

Tittira,【阳】鹧鸪(partridge)。古音译：提帝逻惒咤。

Tittha (梵 tīrtha, <tṛī／tarati),【中】浅滩，登陆处，港口，信念，津梁。titthakara (梵 tīrthaṅkara),【阳】作津梁者，一派教主(一个宗教的创办人)，佛经中通常译作「外道」，在耆那教里，Tīrthaṅkara与Jina同义字。titthāyatana,【中】宗教教派的领域或信徒，(任何宗教的)基本原理教义。

Titthiya,【阳】异教师，外教徒，外道。titthiyasāvaka,【阳】异教信徒，异教弟子。titthārāma,【阳】异教庙宇。titthiyapakkantaka﹐破内外道(未舍戒，以比丘身份归外道)。

Tithi(Sk. tithi),【阴】阴历的日子(a lunar day)。

Tidasa(Vedic tridaśa),【阳】三十(在【合】中的词形：tiṃsa, 尤指：三十天神，全数是三十三天神)。tidasapura,【中】三十天神的城市。tidasasinda,【阳】三十天神王(即：帝释天王)。

Tidaṇḍa,【中】(放置东西的)三脚架。

Tidiva,【阳】天堂，天神的居所。

Tidhā,【副】三方式。

Tinta,【形】湿的，潮湿的。

Tintinī,【阴】罗望子树(tamarind﹐见 Ciñcā)。

Tinduka,【阳】黑乌木(柿树属的一种乔木 (Diospyros melanoxylon))。

Tipaññāsā,【阴】五十三。

Tipada﹐三音步。

Tipiṭaka﹐tepiṭaka﹐【中】三藏经典。日译《南传大藏经》从昭和十年到十六年(公元1935-1941)译成。

Tipu,【中】领导。

Tipusa,【中】南瓜(pumpkim﹐各种通常有坚硬外果皮的南瓜属 (Cucurbita)，作为蔬菜，做馅饼和畜饲而广泛栽培)。

Tippa, tibba,【形】锋利的，刺骨的，敏锐的。tibbatibbā﹐重重的。

Tibbarāga,【阳】爱欲重者。

Timi,【阳】帝麑鱼(一种巨鱼的名字)。timiṅgala,【阳】帝麑伽罗(世间最大的鱼，能吞舟)。Timiramiṅgala, 提帝麑伽罗(能吞舟大鱼)。

Timira, timisa,【中】黑暗。【形】暗的。vitimira【梵】无暗的。八十种好之一︰光明照耀周匝破诸冥闇(vitimira-viśuddhaloka；radiance extending all around))。

Timirāyitatta,【中】阴暗，漆黑。

Timīsikā,【阴】非常黑暗的夜晚。

Timbaru, timbarūsaka,【阳】黑乌木(柿树属的一种乔木)，町婆罗果。参考Tinduka。

Tiracchāna,【阳】动物，畜牲。tiracchānakathā,【阴】谈论动物，无用的谈论(32种，包括：王论rājakathā、盗贼论corakathā、大臣论mahāmattakathā、军队论senākathā、恐怖论bhayakathā、战争论yuddhakathā、食物论annakathā、饮料论pānakathā、衣服论vatthakathā、床椅论sayanakathā、花饰论mālākathā、香论gandhakathā、亲戚论ñātikathā、车辆论yānakathā、村gāmakathā、镇论nigamakathā、城论nagarakathā、国论janapadakathā、女人itthikathā、英雄论surākathā、街道论visikhākathā、市井言论kumbhaṭṭhānakathā、祖灵论pubbapetakathā、小小事论nānattakathā、世界论lokakkhāyikā、海论samuddakkhāyikā、猜测论itibhavābhavakathā。这些无用的话，是卑劣、无利益，不能导向厌、离、灭。)。tiracchānagata,【阳】动物。tiracchānagatā,【阴】雌性动物。tiracchānayoni,【阴】畜生胎(畜生道﹐五趣之一)。tiracchānavijjā﹐【阴】低劣技艺(畜生学问)。

Tiriya,【中】宽。

Tiriyaṃ,【副】横过，横着(transversely, obliquely, horizontally)。tiriyaṃtaraṇa,【中】乘船渡过(对岸)。

Tiriyā,【阴】一种草(a kind of grass or creeper A.III,240, 242 (tiriyā nāma tiṇajāti; Com. dabbatiṇa))。

Tirīṭa,【中】珠仔树(东印度的一种乔木〔总状山矾〕(Symplocos racemosa)。

Tirīṭaka,【中】树皮衣。

Tiro,【无】横过，超过，外面。tirokaraṇī,【阴】窗帘，门帘，面纱。tilokuḍḍa,【中】在墙壁之外。tilodhāna,【中】盖子，屏。tilobhāva,【阳】隐藏，不见，消失。tirokuṭṭa, 墙外。

Tirokkāra,【阳】侮辱，凌辱。

Tila,【中】芝麻子。tilakakka,【中】芝麻浆。tilapiṭṭha, tilapiññāka,【中】芝麻滓，芝麻酱。tilamuṭṭhi,【阳】一把芝麻。tilavāha,【阳】一满车芝麻。tilasaṅgulikā,【阴】芝麻糕。

Tiṃsati, tiṃsā,【阴】三十。

tīr﹐【字根VII.】决定(to decide)。

Tīra,【中】岸，河岸。tīradassī,【阳】见到岸。

Tīraṇa,【中】决定，审判。

Tīreti (tīr决定+e), 决定，判断，完成，运行。【过】tīresi。【过分】tīrita。【现分】tīrenta, tīrayamāna。【独】tīretvā。

Tiro-﹐横过，超越，贯通。

Tīha(tri+aha),【中】三天的时期(a period of three days, for 3 days)。 dvīhatīhaṃ﹐两三天。

Tu(Vedic tu),【无】然而，就这样，但是，仍然，现在，然后(however, but, yet, now, then) kin tu﹐but (=quid nunc)。frequent in late verse: ante tu。tv eva﹐however ; na tv eva﹐not however, but not。

Tuṅga,【形】高的，显著的。tuṅganāsika,【形】有一个突出的鼻子。

Tuccha,【形】空的，徒然的，虚伪的，遗弃的。

Tujjati (tudati‘刺穿’的【被】), 被刺穿，被打。

Tuṭṭha (tussati‘满意’的【过分】), 已高兴，已满足。tuṭṭhacitta, tuṭṭhamānasa,【形】有着喜悦的心意。

Tuṭṭhi,【阴】愉快，欢喜。

Tuṇḍa, tuṇḍaka,【中】鸟嘴(喙)，喙，猪嘴。

Tuṇṇakamma,【中】针工，缝制，针黹(ㄓˇ)。

Tuṇṇavāya,【阳】裁缝师。

Tuṇhī,【无】沉默的，默默地。tuṇhībhāva,【阳】静。tuṇhībhūta,【形】沉默的。

Tutta,【中】导象的矛。

tud﹐【字根I.】刺穿(to pierce)，伤害(to wound)。cp. (梵tud)=push=推动；=thrust=用力推

Tudati (tud刺穿+a), 刺，啄，刺穿，教唆。【过】tudi。【过分】tudita, tunna。【现分】tudanta, tudamāna。【独】tuditvā。

Tudana,【中】扎，戳〔刺、贯〕穿。

Tumula,【形】巨的，大的，盛大的。

Tumba,【阳】【中】容水器(勺或水瓶)，斗(量谷粒的器具)。tumbakaṭāha,【阳】用葫芦制成的容器。

Tumbī,【阴】瓠(long gourd﹐一年生草本植物，茎蔓生，花白色，果实细长，圆筒形，表皮淡绿色，果肉白色，可做蔬菜 (Lagenaria Vulgaris))。

Tumha (第二人称【代】), 你。tumhādisa,【形】你的类型的。

Turaga, turaṅga, turaṅgama,【阳】马。

Turita,【形】快的，迅速的。turitaṃ,【副】很快地，匆忙地。turitaturitaṃ,【副】非常快地，很匆忙地。

Turiya, tūriya,【中】乐器。五种乐器包括：单面鼓(ātata)，双面鼓(vitata)，弦乐器(atata-vitata)，铙钹类(ghana)，管乐器(susira)。tūriyatāḷitavāditanigghosasaddaṃ, 奏(tāḷita)乐器，演奏(vādita)小声、有声。

tul(梵tul)﹐【字根VII.】称出…的重量(to weigh)，熟虑。

Turukkha,【形】土耳其的。【阳】一种香。

Tulana,【中】tulanā,【阴】秤重，等级，熟虑。

Tulasī,【阴】罗勒(basil﹐罗勒属植物 (Ocimum basilicum) 一种东半球的唇形科一年生草本植物，栽培其叶，可四季生长)。

Tulā,【阴】1.秤，天平，平衡(a weighing pole or stick, scales, balance)。2.杆，椽(a beam or pole for lifting, carrying or supporting, a rafter)。tulākūṭa,【中】错误的秤重(欺诈的称量)。tulādaṇḍa,【阳】秤杆(杆秤上标有刻度单位的木杆部分，起支持物重和秤砣的作用，并在计量后标示出重量)。tulābhūta﹐平衡。tulākūṭa, 虚诈斗秤(false weighing, false weight (often combd with kaṃsakūṭa & mānakūṭa, false coining & false measuring)。tulāputtaka,金匠(a goldsmith)。

Tuliya, tūliya,【阳】狐蝠，果蝠(a flying fox)。

Tuleti (tul称重+e), 秤重，调查，比较(台语︰比并)。【过】tulesi。【过分】tulita。【现分】tulenta。【独】tuletvā, tulayitvā。grd. tuliya & tulya.

Tulya & Tuliya (also tulla J IV.102),【形】相等的，可测量的。tulyatā,【阴】平等。

Tuvaṃ, tvan (tumha 的【主.单】；Sk. tvaṃ & (Ved.) tuaṃ)你。

Tuvaṭaṃ, tvātaṃ, (Sk. tvaritaṃ, cp. Tūrta),【副】快速地(quickly)。

Tuvaṭṭeti (for *Sk. dvandvayati, denom. fr. dvandva),分享(to share )。3s.opt. tuvaṭṭeyyuṃ。

Tuvantuva (Sk. dvandva),争吵(quarrel, strife)。

tus(梵tuṣ)﹐【字根III.】高兴(to be glad)，满意、满足、感激。

Tusita (<梵tuṣ满意﹑满足﹑感激)﹐兜率天，欲界天第四天，是菩萨成佛之前最后一世的住处。

Tussati (tus满意+ya), 高兴，满意。【过】tussi。【过分】tuṭṭha。【现分】tussanta, tussamāna。【独】tussitvā。KhA.(CS:p.205)︰Atha vā tussatīti tussako, sakena tussako, santena tussako, samena tussakoti santussako.(或者说，「满足」(tussati)是：满意(tussako)、对自己所拥有的东西满意(sakena tussako)、对自己现有的东西满足(santena tussako)、对一切东西一视同仁的满足(samena tussakoti)等为「知足」(santussako)。)

Tussanā(Sk. toṣaṇa),【阴】Tussana,【中】满足，欢喜。

Tuhina,【中】露(dew)。

Tūṇa, tūṇīra,【阳】震动。Tūṇira =tūṇī, Vism 251.

Tūla,【中】棉花(a tuft of grass, cotton)。tūlapicu,【阳】原棉(cotton-wool)。

Tūlikā,【阴】画家的刷子，棉床垫。

Te﹐【阳】他们(复.主格)。

Te-asīti,【阴】八十三。

Tekiccha,【形】可医治的，可被宽恕的人。

Te-cattāḷīsati,【阴】四十三。

Te-cīvarika,【形】三袈裟者(只使用三件袈裟)。

Teja, 【阳】。Tajo(Vedic tejas (nt.) from tij to be sharp or to pierce。cp. tapa & tapo),【中】(mano-group), 热，光辉，光荣，力量(“sharpness,” heat, flame, fire, light; radiance, effulgence, splendour, glory, energy, strength, power)。(在【合】变成 tejo) tejadhātu,【阴】热的元素。tejakasiṇa,【中】(修禅取相的)火遍。Instr. tejasā & tejena。身体有四个部分是火界最显著的：一、间隔性发烧之火(santappana tejo，如患疟疾时隔天性的发烧)。二、导致成熟和老化之火(jīrana tejo)。三、普通发烧之火(ḍaha tejo)，四、消化之火(pācaka tejo)，这是命根九法聚的作用之一。

Tejana,【中】1.箭。2.削尖的。

Tejavantu,【形】宏伟的，光荣的，发热的。

Tejeti (tij +e), 加热，削尖。【过】tejesi。【过分】tejita。【现分】tejenta。【独】tejetvā。

Tettiṃsā, tettiṃsati,【阴】三十三。

Tena,【无】由于，因为。tenahi,【无】假如这样的话。tenevāha(tena+eva+āha)﹐故说。

Tenavuti,【阴】九十三。

Tepaññasati,【阴】五十三。

Temana,【中】潮湿，润湿。

Temīyati (temeti 的【被】), 变湿，被淋浴。【现分】temiyamāna。

Temeti (tim+e), 弄湿，使湿润。【过】temesi。【过分】temita。【现分】tementa, temayamāna,【独】temetvā。

Terasa, teḷasa,【形】十三。

Terovassika(tiro超过+vassa+ika),【形】超过一年。Corovassikaṃ at Nd2 40 (p. 85) read terovassikaṃ (as S IV.185).

Tela,【中】油。telaghaṭa,【阳】油瓶。telacāṭi,【阴】一壶油。teladhūpita,【形】加油味的。telapadīpa,【阳】油灯。telamakkhana,【中】涂油。Pāci.IV,348.︰Telaṃ nāma tilatelaṃ sāsapatelaṃ madhukatelaṃ eraṇḍatelaṃ vasātelaṃ.(油︰胡麻油、芥子油、蜜树油、蓖麻子油、兽油。)

Telika,【阳】油商人。

Tevijjā,【阴】三明。tevijjā brāhmaṇā(=brāhmaṇaṃ tevijjaṃ),婆罗门三明。《长阿含26经》〈三明经〉(T1.104.3)︰「七世以来父母真正，不为他人之所轻毁，异典三部讽诵通利，种种经书善能分别，又能善于大人相法，观察吉凶，祭祀仪礼。」A.3.58./I,163.︰“Idha, bho Gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. (尊瞿昙！谓世间有婆罗门，母与父两人皆优生(sujāto)，七世以来父辈祖谱纯净，对身份背景无可责难；求学(ajjhāyako)，受持真言(mantadharo)，通达三吠陀(tiṇṇaṃ vedānaṃ)，(唇法)通达者(pāragū)，同义词与诗体学(sanighaṇḍukeṭubhānaṃ)，解析字母(sākkharappabhedānaṃ)，第五古传说(itihāsapañcamānaṃ)，句子(padako)，文法(veyyākaraṇo)，于顺世论(lokāyata)及大人相(mahāpurisalakkhaṇesu) 完整的受持。) AA.3.58./II,261.︰Tiṇṇaṃ vedānanti irubbedayajubbedasāmabbedānaṃ.(三吠陀︰梨俱吠陀（Irubbeda；梵ṛgveda赞诵明论）、夜柔吠陀（Yajubbeda；梵Yajurveda祭祀明论）、娑摩吠陀（Samabbeda；梵Sāmaveda歌咏明论）。Oṭṭhapahatakaraṇavasena pāraṃ gatoti pāragū.(完全做到振动嘴唇，为(唇法)通达者。) Saha nighaṇḍunā ca keṭubhena ca sanighaṇḍukeṭubhānaṃ.(同义词与诗体学，合称同义词与诗体学) Nighaṇḍūti nāmanighaṇḍurukkhādīnaṃ vevacanapakāsakasatthaṃ.(同义词︰命名树木等的名称，解释同义词之论。) Keṭubhanti kiriyākappavikappo kavīnaṃ upakārāya satthaṃ.(诗体学︰适当的(文句)表现与安排，有助于作诗之论)。Saha akkharappabhedena sākkharappabhedānaṃ.(字符串的分解，为解析字母)。Akkharappabhedoti sikkhā ca nirutti ca. (字符串的分解，为语言规则)。 Itihāsapañcamānanti āthabbaṇavedaṃ catutthaṃ katvā itiha āsa, itiha āsāti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto khattavijjāsaṅkhāto vā itihāso pañcamo etesanti itihāsapañcamā. Tesaṃ itihāsapañcamānaṃ vedānaṃ.(第五古传说︰涵盖阿闼婆吠陀(禳灾明论)在第四，古书(Itihāsa= Iti + ha +āsa)在第五，古书是像如此相关的古论，即剎帝利(战士)书于第五古书，这就是第五古传说之论)。Padaṃ tadavasesañca byākaraṇaṃ adhīyati vedeti cāti padako veyyākaraṇo.(通晓零散的句子，通晓文法，称为通文句、通文法) Lokāyataṃ vuccati vitaṇḍavādasatthaṃ.(顺世论︰诡辩之论)。AA.3.58./II,262.︰ Mahāpurisalakkhaṇanti mahāpurisānaṃ Buddhādīnaṃ lakkhaṇadīpakaṃ dvādasasahassaganthapamāṇaṃ satthaṃ, yattha soḷasasahassagāthāpadaparimāṇā Buddhamantā nāma ahesuṃ, yesaṃ vasena “iminā lakkhaṇena samannāgatā Buddhā nāma honti iminā paccekabuddhā, dve aggasāvakā, asīti mahāsāvakā, Buddhamātā, Buddhapitā, aggupaṭṭhākā, aggupaṭṭhāyikā, rājā cakkavattī”ti ayaṃ viseso ñāyati.(大人相︰佛陀等大人相之论，一万二千束之量之论，一万六千偈诵份量，佛咒，「具足这些相貌称为佛陀，独觉佛，两大弟子，八十大声闻众，佛父，佛母，首席侍者，转轮王」，这殊胜的系谱。)

Tesaṭṭhi,【阴】六十三。

Tesattati,【阴】七十三。

Tomara(Sk. tomara from tud),【阳】【中】矛，(御象的)枪矛(a pike, spear, lance, esp. the lance of an elephant-driver)。

Toya(Vedic toya),【中】水(water (poetical for udaka))。

Toraṇa(Sk. toraṇa),【中】拱门，(印度公共集会等用的)临时棚舍，牌楼(an arched gateway, portal)。

Tosa,【阳】快乐，满足。

Tosanā,【阴】Tosāpana,【中】令人满足的动作，令人高兴的动作。

Tosāpeti (tussati 的【使】), 使快乐，使喜欢。【过】tosāpesi。【过分】tosāpita。

Toseti(Caus. of tussati), (参考Tosāpeti)使快乐，使喜欢。【过】tosesi。【过分】tosita,【现分】tosenta, tosayamāna,【独】tosetvā。

-tta, 附在中性名词的字尾，变成抽象名词。另有附上-yya, -ya，以做重音变化为主，及附上-ava。

Tya (Sk.tya°, nt.Tyad) base of demonstr.pron.=ta°, this, that; Loc.sg.tyamhi; Loc.pl.fem.tyāsu (Com.tāsu)。

Tyajja(=te ajja), 他们今天。

Tyāssa, Tyāssāti te assa.(他们是)

Tyāssu(Tyassu =te assu) , 实在他们。(assu是强调词)

Tyāhaṃ(=te ahaṃ), 他们。

Tvaṃ, 【代】你(you)。参考 tuvaṃ。tvaṃ tvaṃ,你！你！(=你真是的！)

单数single 复数plural
主格Nom. tvaṃ﹑tuvaṃ﹑taṃ tumhe vo
宾格Acc. taṃ﹑tvaṃ﹑tuvaṃ﹑tavaṃ﹑tyaṃ tumhe﹑tumhākaṃ vo
具格Inst.﹑

离格Abl.

 tayā﹑tvayā te tumhehi vo
与格Dat.﹑

属格Gen.

 tava﹑tavaṃ﹑tuyhaṃ (Sk. tubhyaṃ)﹑tuyhaṃ te tumhākaṃ﹑tumhaṃ vo
处格Loc. tayi﹑tvayi tumhesu vo

Tveva(tv eva)﹐1.(= tu eva)しかしながら。2.(=iti eva)…とこそ。tvevāhaṃ = tveva ahaṃ。

Th

Th, 巴利文字母表的罗马化拼音第十七个辅音字母。发音是送气清音的 t, 汉语没有这个辅音, 请参考英语或马来语的发音, 试试送气发汉语的 t。

thak﹐【字根VII.】关上(to shut)。

Thakana,【中】盖着，盖子(covering, lid; closing up)。

Thaketi (thak关+e), 关，关上，覆盖(to cover, cover up, close)。【过】thaketesi。【过分】thakita。【现分】thakenta。【独】thaketvā。

Thañña,【中】母奶(mother’s milk)。

Thaṇḍila,【中】多石的硬地，土墩(bare, esp. hard, stony ground)。thaṇḍilasāyikā, thaṇḍilaseyyā,【阴】躺在地上。

Thaddha(pp. of thambeti, Sk. stabhnāti to make firm, prop, hold up),【形】硬的，僵硬，硬结的(hard, rigid, firm)。thaddhamaccharī,【阳】大守财奴。athaddha﹐【形】不硬的。

than﹐【字根VII.】吼(to roar)。

Thana,【中】女人的胸部，(牛、羊等的)乳房。thanagga,【中】乳头。thanapa,【阳】【中】哺乳，婴儿(infant)。

Thanayati (than吼+aya), 吼，打雷。【过】thanayi。【现分】thanayanta。

Thanita,【中】雷电。

Thaneti (than吼+e), 吼，打雷。【过】thanesi。【过分】thanita。【现分】thanenta。【独】thanetvā。

Thanin,【形】有乳房(having breasts)。

Thapati,【阳】1.木匠(a builder, master carpenter)。2.官员(officer, overseer S.V,348.)。

Thabaka,【阳】串。

Thambha,【阳】栋梁，柱子，草丛，顽固。thambhaka,【阳】草丛。

Thambhitatta(abstr. to thambha)﹐刚硬(thambha 2, viz. hardness, rigidity, obduracy, obstinacy)。

Thammayut,【泰语】法宗派(意为坚持法的僧团)，指的是在1830 年由暹逻王子Mongkut 所建的宗派。Mongkut重视巴利经典的学习，坚持覆盖两肩的僧袍、在家众为出家众服务等。对其它的派系称为Mahanikai(大宗派)。

Tharaṇa(Sk. staraṇa to stṛ),【中】铺设(strewing, spreading. In cpds. like assatharaṇa, bhummatharaṇa, rathatharaṇa, hatthatharaṇa, etc.)。

Tharu,【阳】武器的柄或把。

Thala1(Vedic sthala, to sthā, orig. standing place),【中】陆地；旱地(dry ground, viz. high, raised or solid, firm (opp. water) As plateau opp. to ninna (low lying place))。thalagocara,【形】生活在陆地(living on land)。thalajā,【形】地上生(sprung from land (opp. vārija or udakarūha =water-plant))。thalaṭṭha,【形】被置在地上的。thalapatha,【阳】陆路(a road by land (opp. jalapatha by water))。

Thala2,【中】剑柄、剑鞘(the haft of a sword, the scabbard)。

Thava,【阳】称赞，赞词。

Thavati (thu称赞+a), 称赞，颂扬。【过】thavi。【过分】thuta, thavita。【现分】thavamāna。【独】thavitvā。

Thavikā,【阴】钱包，背包。

Thāma,【阳】力量，活力，能力。thāmavantu,【形】强壮的，有力的。

Thāla,【阳】【中】thāli,【阴】碟子，盘子。

Thālaka,【中】thālikā,【阴】小碗，大口杯。pānīyathālaka,【中】水碗，茶杯。

Thālipāka,【阳】一锅饭。

Thāvara,【形】固定的，持久的。thāvariya,【中】不动性，坚固，固体性。

Thira,【形】牢固的，固体的，耐久的。thiratara,【形】更牢固的，更固体的，更耐久的。thiratā,【阴】坚固，不动性。

Thī,【阴】女人。thīraja,【阳】【中】月经来潮。

Thīna, Thina, Thena, Thāna,(<the缩；梵styāna),【中】惛沉(昏沉)，沉滞。《法集论》Dhammasaṅgaṇī #1162(PTS:1159)(CS:p.233)：Tattha katamaṃ thinaṃ? Yā cittassa 1akallatā 2akammaññatā 3olīyanā 4sallīyanā 5līnaṃ 6īyanā 7līyitattaṃ 8thinaṃ 9thiyanā thiyitattaṃ cittassa–idaṃ vuccati thinaṃ.(什么是‘昏沉’？那个心是1不聪明的、2不适合工作、3偷懒、4迟钝、5萎缩、6萎靡、7昏沉、8昏昧、9昏迷，称为昏沉。)

thu﹐【字根V.】称赞(to praise)。

Thuti,【阴】称赞。thutipāṭhaka,【阳】致颂词者，吟游诗人。

Thunāti (thu称赞+nā), 呻吟，称赞。【过】thuni。【现分】thunanta, thunamāna。【独】tyunttvā。

Thulla,【形】庞大的，肥的，严重的，总的。thullaccaya,【阳】严重的罪过。thullakumārī,【阴】胖女孩，老处女。thullaphusitaka,【形】有大下降的(雨)。thullavajja，偷兰遮，偷罗遮，偷罗柘。thullasarīra,【形】肥胖的身体。

Thusa,【阳】糠，谷壳。thusaggi,【阳】谷壳火。thusapacchi,【阴】收谷壳的篮子。thusasodaka,【中】一种醋。

Thūṇa,【阳】thūṇā,【阴】献祭的柱。

Thūpa,【阳】佛塔，宝塔，石堆纪念碑，竖立在埋葬圣者骨灰处的纪念碑，顶端。thūpāraha,【形】应该为怹建宝塔来尊敬者。

Thūpikā,【阴】高峰，尖塔。

Thūpikata,【形】为了要有尖的顶端而堆积的。

Thūla,【形】总的，粗糙的，胖的，庞大的。thūlatā,【阴】粗糙。thūlasāṭaka,【阳】粗布。

Theta,【形】可靠的，可信赖的。

then﹐【字根VII.】偷(to steal)。

Thena, thenaka,【阳】小偷，贼。thenī,【阴】女小偷，女贼。athenī,【形】不偷。

Thenana,【中】窃盗。

Theneti (then偷+e), 偷。【过】thenesi。【过分】thenita。【现分】thenenta。【独】thenentvā。

Theyya,【中】窃盗。theyyacitta,【中】盗心，贼意。【形】有心要偷的。theyyasaṃvāsaka,【形】贼住者(假冒比丘)。

Thera,【阳】上座，长老，长者，有十个戒腊以上的比丘。【形】老，年长者。Theragāthā,【阴】《长老偈》。Theravāda(梵sthāvira他鞞罗),【阳】长老的教义，南传佛教，上座部，长老说佛教。therā bhikkhū,长老比丘，上弟子。 majjhimā bhikkhū, navā bhikkhū,中腊比丘、年少比丘(中、下弟子)。

Therī,【阴】上座尼，长老尼，老女人。Therigāthā,【阴】《长老尼偈》。

Theva,【阳】滴，点滴。

Thoka, thoka,【形】小的，一点点的，一些的。thokathokaṃ,【副】渐渐地。

thom﹐【字根VII.】称赞(to praise)。

Thomana,【中】thomanā,【阴】称赞。参考 thuti。

Thometi (thom称赞+e), 称赞，颂扬。【过】thomesi。【过分】thomita。【现分】thomenta, thomayamāna。【独】thometvā。

D

D, 巴利文字母表的罗马化拼音第十八个辅音字母。发音是带音的 d, 汉语没有这个辅音, 请参考英语或马来语的发音。

-da(suffix of dā, see dadāti)﹐【形】给予…(giving, bestowing, presenting, only as annada, balada, vaṇṇada, sukhada; varada; kāmada; ambuda, 给水。

Daṃseti (for dasseti), 显示。see upadaṃseti; pavidaṃseti, vidaṃseti. nidaṃseti。nidaṃsanī

Daka,【中】水。dakarakkhasa,【阳】水鬼，水怪。

Dakkha,【形】聪明的，能干的，熟练的，灵巧的。dakkhatā,【阴】技术，能力，聪明。

Dakkhaka,【形】领会的人。

Dakkhati (dis+a, dis 被改成 dakkh), 看。【过】addakkhi,【不】dakkhituṃ, dakkhitāye。

Dakkhiṇa,【形】南方的，右边的。dakkhiṇakkhaka,【中】右锁骨。dakkhiṇadisā,【阴】南方。dakkhiṇadesa,【阳】南部国家。dakkhiṇāpatha,【阳】“南路”(即今名 “德干” Decan)。dakkhiṇāyana,【中】黄道向南移时(黄道向赤道的南方 移进时期，即：太阳看来像是向南方移进的时期)。dakkhiṇāraha,【形】值得奉献的。dakkhiṇāvatta,【形】向右绕的。

Dakkhiṇā,【阴】南方，礼物，(对圣人的)布施品。dakkhiṇāvisuddhi,【阴】净施(礼物的纯净)。dakkhiṇodaka,【中】献水。

Dakkhiṇeyya (grd.-formation fr. dakkhiṇā as from a verb *dakṣiṇāti=pūjeti),【形】【中】值得供养的。dakkhiṇeyyapuggala,【阳】值得供养的人。

Dakkhī,【阳】见者，察觉的人。

Daṭṭha (ḍasati 的【过分】) 已咬。daṭṭhāna,【中】被咬过的地方。daṭṭhabhāva,【阳】被咬的事实。

Daḍḍha (dahati 的【过分】), 已烧〔伤, 焦〕，已烧毁。daḍḍhaṭṭhāna,【中】被 火烧毁的地方。daḍḍhageha,【形】房子被烧毁的的人。

daṇḍ﹐【字根VII.】处罚(to punish)。

Daṇḍa,【阳】1.茎，棍，棰，棍棒，拐杖，(大体上)木材。2.罚款，处罚。daṇḍaka,【中】棍，小枝，竿，柄。daṇḍakamadhu,【中】悬挂在树枝上的蜂巢。daṇḍakamma,【中】处罚，惩罚，赔偿。daṇḍakoti,【阴】棍端。daṇḍadīpikā,【阴】火把。daṇḍanīya,【形】有处罚倾向的。daṇḍappatta,【形】被告发的人。daṇḍaparāyaṇa,【形】靠着手杖的，借着支柱支撑的。daṇḍapāṇī,【形】一手持着杖的。daṇḍabhaya,【中】怕被处罚。daṇḍahattha,【形】手中有杖的人。

Datta,【过分】已给。

Datti,【阴】保存食物的小容器。

Dattika, datthiya,dattiya,【形】(在【合】中) 被给的。

Dattu,【阳】愚蠢的人。

Datvā, daditvā, (dadāti 的【独】) 给了。

dad(梵dad, dā)﹐【字根I.】给(to give)。

Dada,【形】(在【合】中) 给的，授予的。

Dadāti (dā+a, dā 重迭，而前 ā 被短化), 给，提供，允许，移交。【过】dadi, adadi。【过分】dinna。【现分】dadanta, dadamāna。【不】dātuṃ, dadituṃ。fut.dassati, dammi。pret.adā (=adāsi); 1st.pl.adamha; aor.adāsi; pl.adaṃsu。inf.dātuṃ & dātave。grd.dātabba & da tabba。pp. datta。ger. datvā & datvāna; also as °dā (for °dāya or °dāna) in prep.cpds., like an-upādā, ādā, etc.Der.fr.1.are Caus.dāpeti, pp. dāpita; n.ag.dātar; nt.dāna.See also suffix dā,° datti, dattikā, etc.; and pp. atta (=ā-d[a]ta).– 2.Bases dāy & (reduced) day, contracted into de.(a) dāy°：only in der.dāya, dāyaka, dāyin and in prep.cpds.ā-dāye (ger. of ādāti). (b) de°：pres.ind.deti。1st sg.demi; 2nd desi。1st pl.dema(shall we give); 2nd detha; 3rd denti。imper.dehi。3rd sg.detu; 2nd pl.detha。ppr.dento。grd.deyya 。Other der.fr.base 2 are dayati & dayā。3.Base dadā：pres.ind.dadāti; 1st.sg.dadāmi; 3rd.pl.dadanti。imper.dadāhi。pot.dadeyya & dade; 1st.sg.dadeyyaṃ; 2nd.sg.dadeyyāsi. Also contracted forms dajjā (may he give)(=dadeyya ); 1st sg.dajjaṃ(dajjāhaṃ=dajjaṃ ahaṃ)(=dammi Com.);2nd.pl.dajjeyyātha; 3rd y.dajjeyya & 3rd.pl.dajjuṃ in cpd.anupa°.。ppr.dadanto。Gen.etc.dadato & dadaṃ。ppr.med.dadamāna。aor.adadaṃ (=adāsiṃ); proh.2nd.pl.mā dadiṭṭha。ger. daditvā(datvā)：contr.into dajjā (should be read dajja) (=datvā).。der.dada for °da.。4.(passive) base di (& dī)：pp. dinna pres.dīyati diyyati; cp. ādiyati; pret.dīyittha。ppr.dīyamāna。der.fr.4 are desid.dicchati, diti, etc.

Daddu,【阴】皮肤病、湿疹、轮癣(一种皮肤的出疹)。

Daddula,【中】1.软骨。2.米的一种(直译：头头逻)。

Dadhi,【中】凝乳。dadhighaṭa,【阳】一锅凝乳。dadhimaṇḍa,【中】乳清(指 在奶酪制造过程中，以乳汁中分离出来的牛奶中的水质部分)。

Danta1(梵danta),【中】牙齿，牙，尖牙。dantakaṭṭha,【中】牙刷、牙签(tooth-pick﹐tooth-cleaner) (古译：杨枝)。dantaṭṭhika,【中】牙齿(颚骨?)。dantakāra,【阳】象牙工匠。dantapanti,【阴】整排牙齿。dantapoṇa,【阳】清洁牙齿的工具(tooth-cleaner)(古译：杨枝)。dantavalaya,【中】象牙制的手镯。dantavidaṃsaka,【形】(=dantavidassaka or =dantaghaṃsaka)露齿(而笑)。dantāvaraṇa,【中】唇。dantavakkalika﹐穿树皮的苦行僧( a kind of ascetics–peeling the bark of trees with their teeth?)。dantavaṇṇa﹐(ivory-coloured, ivory-white)。dantavidaṃsaka。dantasampatti﹐美齿( splendour of teeth )。dantajina 象牙(ivory) (gloss:dhanadhaññaṃ) 。dantaṭṭhika﹐象牙( “teeth-bone,” ivory of teeth)。dantāvaraṇa﹐唇( the lip–lit.protector of teeth)。A.5.208./III,250.：Cakkhussaṃ, mukhaṃ na duggandhaṃ hoti, rasaharaṇiyo visujjhanti, pittaṃ semhaṃ bhattaṃ na pariyonandhati, bhattamassa chādeti.((嚼杨枝五利益：)适可于眼、口不恶臭、味神经清净、胆汁与痰不缠络食物、食物甘于彼。)

Danta2 (梵dānta)﹐【形】象牙制品(made of ivory, or ivory-coloured (yāna=dantamaya)。dantakāsāva﹐象牙白或象牙黄。

Danta3 (dameti 的【过分】；梵dānta, pp. dāmyati to make, or to be tame), 已驯服，已受约束，已抑制。dantatā,【阴】dantabhāva,【阳】驯熟，温顺，控制，被抑制的状态。sudanta﹐很驯服。dantabhūmi﹐安全的地方(a safe place =Nibbāna)。

Dantasaṭha,【阳】酸橙树，【中】酸橙。

Dandha,【形】慢的，无聊的，愚蠢的(slow; slothful, indocile; silly, stupid)。《增支部》A.3.68./I,200.：‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’(友！染是小罪迟退离，瞋是大罪速退离，痴是大罪迟退离。)

Dandhatā,【阴】愚蠢(stupidity)。dandhattaṃ﹐愚蠢的状况态。

Dandhanatā,【阴】懒散，呆滞。adandhanatā﹐不懒散，不呆滞(absence of sluggishness)。

Dandhāyanā,【阴】(clumsiness)。

Dandhāyitatta(der. fr. dandheti,【中】愚蠢(stupidity (=dandhatā)。opp. vitthāyitatta)。

dap﹐【字根III.】骄傲(to be proud)。

Dappa,【阳】傲慢态度，蛮横。

Dappaṇa,【中】镜子。

Dappita,【形】傲慢的，骄傲的。

Dabba,【形】明智的，能干的。【中】木材，财富，物质。dabbajātika,【形】聪明的。dabbasambhāra,【阳】木制品的收集物，建材的收集物。

Dabbatiṇa,【中】印度画眉草(印度的一种禾草 (Eragrostis cynosuroides), 用于印度教礼仪中–亦称达勃哈 (darbha))。

Dabbimukha,【阳】一种鸟(Turdus Ginginianus)。

Dabbī,【阴】匙，杓子(ladle)。

Dabbha,【阳】印度画眉草(kusa-grass﹐见 Dabbatiṇa)。

dam(梵dam)﹐【字根VII.】驯服(tame)，控制(control)。

Dama, damatha,【阳】damana,【中】驯服，征服，调伏，抑制，控制。

Damaka,【形】驯兽师，控制者，训练者。

Dameti (dam+e), 驯服，训练，征服，使转变。【过】damesi。【过分】damita, danta。【现分】damenta。【独】dametvā。【义】dametabba, damanīya。

Dametu,【形】驯兽师，训练者。参考 damaka。

Dampati,【阳】夫妻，妻子和丈夫。

Damma(Sk. damya, grd. of dāmyati see dameti & cp. damaya (damiya)),【形】要被驯养的，要被训练的(to be tamed or restrained; esp. with ref. to a young bullock M.I,225 (balagāvā dammagāvā the bulls & the young steers))。also of other animals: assadamma-sārathi a horse-trainer A.II,112; & fig. of unconverted men likened to refractory bullocks in phrase purisa-damma-sārathi (Ep. of the Buddha) “the trainer of the human steer” D.I,62 (misprint °dhamma°)。dammagavabalavagavesu,(在)小牛、壮牛。

dams(梵daṅś / daś)﹐【字根I.】咬(to bite)。

Dayā(Ved. dayā, to dayati2),【阴】同情，怜悯，仁慈(sympathy, compassion, kindness)。anuddayā﹐仁慈。dayāpanna﹐仁慈(showing kindness (=dayaṃ metta-cittaṃ āpanno)。

Dayālu,【形】富于同情心的。

Dayita,【过分】已同情。dayitabba,【义】可以同情，可以帮助。

Dayitā,【阴】女人。

Dara, daratha,【阳】悲伤，焦虑，苦恼。

Darī,【阴】劈开，裂缝，巨穴。

Dala,【中】草叶，叶，花瓣。

Dalidda﹐贫穷。S.46.46./V,100.：“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccati.(比丘！不修习、不多修七觉支，称为贫穷。)

Dava,【阳】游戏，运动。davakamyatā,【阴】喜爱开玩笑。davatthāya, davāya,【与.单】开玩笑地。

Davaḍāha,【阳】森林火灾。

Dasa,【形】十。Gen.dasannaṃ, dasānaṃ; Instr.dasahi & dasabhi。dasaka,【中】十年，十个一组。dasakkhattuṃ,【副】十次。dasadhā,【副】十方式。dasabala,【形】十力，佛陀。dasavidha,【形】十倍的。dasasata,【中】千。dasasatanayana 【形】有一千只眼睛的(即：帝释 Sakka)。dasasahassa,【中】十千(=一万)。

Dasa,【形】(在【合】中) 见者，领会的人。duddasa =难领会的，不易看到的。

Dasana,【中】齿。dasanacchada,【阳】唇。

Dasā,【阴】1.衣服的边缘或须边。2.条件。

Dasikasutta,【中】(衣服)边缘的须线。

Dassaka,【形】显示的人。

Dassati1 (Sk. *darś in dadarśa pref. to dṛś; caus. darśayati),见，觉知，见识(to see, to perceive)。

1. (pres.) base dakkh (Sk. drakṣ): pres. (a) dakkhati (=passati), 1st dakkhāmi(=passāmi), 2nd dakkhasi; (=adakkhi); imper. dakkha(=passa). — (b) dakkhiti(=dakkhati), 3rd pl. dakkhinti(=dakkhanti). — aor. addakkhi (Sk. adrakṣīt)(=addasa); & dakkhi; 1st sg. addakkhiṃ. Spelling also adakkhi & adakkhiṃ. — inf. dakkhituṃ. — caus. p.p. dakkhāpita (shown, exhibited). — der. dakkhin (q. v.).  2. (pret.) base dass (Sk. darś & draś): aor. (a) addasa (Sk. adarśat)(mā addasa=addakkhiṃ); & (older, cp. agamā) addasā(=addasa); 1st sg. addasaṃ; & addasaṃ(=adakkhiṃ), 1st pl. addasāma, 3rd pl. (mā) addasuṃ(=mā passiṃsu)；3rd pl. dassayiṃsu (b) addasāsi, 1st sg. addasāsiṃ(v. l. addasāmi), 3rd pl. addasāsuṃ. — (c) shortened forms of aor. are: adda Th 1, 986; addā. — inf. daṭṭhuṃ(daṭṭhukāma); (=passituṃ). — ger. daṭṭhu (=Sk. dṛṣṭvā) (in phrase nekkhammaṃ daṭṭhu khemato)=1098; 681. Expl. at Nd2 292 with expl. of disvā=passitvā, etc. grd. daṭṭhabba (to be regarded as); & dassanīya (see sep.). Also in Caus. (see below) & in daṭṭhar (q. v.).  3. (med.-pass.) base diss (Sk. dṛś): pres. pass. dissati (to be seen, to appear) (dissare), (dissasi you look, intrs.); ppr. dissamāna (visible) PvA 71, 6 (°rūpa); VvA 78 (°kāya); & der. dissamānatta (nt.) (visibility). — ger. disvā & disvāna; also a ger. form diṭṭhā, q. v. under adiṭṭhā. — pp. diṭṭha (q. v.)。dassayiṃsu

4. Caus. (of base 2) dasseti (Sk. darśayati), aor. dassesi & (exceptional) dassayi, only in dassayi tumaṃ showed himself at Pv III.24 (=attānaṃ uddisayi) & (=attānaṃ dassayi dassesi pākaṭo ahosi). 3rd pl. dassesuṃ; ger. dassetvā; inf. dassetuṃ to point out, exhibit, explain, intimate.

Dassati2 (dadāti 的【未】), 他将会给。

Dassana (梵 Darśana),【中】看见，直觉，洞察力。dassanatthaṃ, 以便指出(in order to point out, meaning by this)。

Dassanīya, dassaneyya,【形】被认为美丽的，美丽的，英俊的。

Dassāvī, dassī,【阳】见者(只有在【合】中，例： bhayadassāvī)。

Dassu,【阳】强盗。

Dasseti (dis+e, dis 被改成 das), 出示，展现。【过】dassesi。【过分】dassita,【现分】dassenta,【独】dassetvā, dassiya。

Dassetu,【阳】指出的人，出示的人。

dah﹐【字根I.】流浪生活、乞讨(to bum)。cp. (梵dah), 烧(burn)。

Daha(Sk. draha),【阳】湖。(a lake, D.I,45. udakadaha)。devadahanti devā vuccanti rājāno, tesaṃ maṅgaladaho, sayaṃjāto vā so dahoti, tasmā “devadaho”ti vutto. Tassa avidūre nigamo devadahantveva napuṃsakaliṅgavasena saṅkhaṃ gato.

Dahati1 (dahate)(Sk. dadhāti to put down, set up) 放置，接受(to put, place; take for (Acc. or Abl.), assume, claim, consider)。okkākaṃ pitāmahaṃ=ṭhapeti DA.I,258); S.III,113 (mittato daheyya); A.IV,239 (cittaṃ dahati, fix the mind on); Sn.825 (bālaṃ dahanti mithu aññamaññaṃ=passanti dakkhanti, etc. Nd1 163). Pass dhīyati (q. v.); grd. dheyya (q. v.). Note. dahati is more frequent in combn with prefixes & compositions like ā°, upa°, pari°, sad°, san°, samā°, etc. pp. hita。【过】dahi。

Dahati2(dah流浪+a), 燃烧(=ḍahati to burn; as dahate Pv.II.98 (=dahati vināseti PvA.116).。

Dahana(Sk. dahana, to dahati, orig. “the burner”),【中】烧。【阳】火(fire；Vism.338. dahanakicca)。

Dahara,【形】年纪轻的(small, little, delicate)。【阳】男孩(young, a young boy, youth)。daharā,【阴】年轻的太太(young wife)。daharī,【阴】女孩(lad)。opposed to mahallaka; to vuḍḍha Vism.100.

Daḷidda﹐Dalidda(Sk. daridra, to daridrāti),【形】【名】穷，贫穷；浪子，贫穷的人(vagrant, strolling, poor, needy, wretched; a vagabond, beggar)。

Daḷha(Sk. dṛḍha to dṛhyati to fasten),【形】结实的，强壮的，稳固的。daḷhadhamma,【形】全面加强(strong in anything)，熟练(skilled in some art, proficient)。daḷhaparakkama,【形】很努力的，精力充沛的。daḷhaṃ,【副】坚定地，强烈地。

Daḷhāya﹐蛇，蚖蛇。

Daḷhī-(>daḷha),【阴】锻炼(身体)(kāya-daḷhī-bahula strong in body)。

Daḷhīkamma, daḷhīkaraṇa,【中】加强(making firm)，强化(strengthening)。

dā(梵dad, dā)﹐【字根I.】给(to give)。

Dāthā(Sk. daṃṣṭrā to ḍasati, cp. also daṭṭha),【阴】巨牙，犬齿(fang)。dāthādhatu,【阴】(佛陀的)牙舍利。dāthāvudha,【形】以牙为武器的。dāthābalī,【形】力量落在牙的。

Dātabba,【义】可以给。

Dātar(k. dāṭr, n. ag. of dadāti to give)施主(a giver, a generous person)。adātā(=na dātā (hoti)),不布施的人(one who does not give, a miser)。

Dātu,【阳】布施者，慷慨的人。

Dātuṃ,【不】要给。

Dātta,【中】镰刀，长柄镰刀。

Dāna﹐-dāna,【中】布施，慈善，捐献，施舍。dānakathā,【阴】布施论(谈论布施)。dānagga,【中】救济院，布施所。dānapati,【阳】施主，音译：旦那、旦越。dānaphala,【中】慷慨给与的果报。dānamaya,【形】由布施所组成的(福报)。dānavaṭṭa,【中】经常布施。dānavatthu,【中】布施的物品。dānaveyyāvaṭika,【形】布施的 分发者。dānasālā,【阴】布施堂。dānasīla,【形】有布施品质的。dānasoṇḍa,【形】喜欢布施的。dānanāraha,【形】值得布施的。《佛说除盖障菩萨所问经》卷第二(T14..708.2)︰「菩萨若行十种施法。即得布施具足。何等为十。一者法施。二者无畏施。三者财施。四者不求饶益果施。五者悲愍施。六者不轻慢施。七者恭敬施。八者供养承事施。九者无所著施。十者清净施。」《大方广佛华严经》卷第二十一(T10.112.3 ~ p.113.3)︰「此菩萨，行十种施。所谓︰(一)分减施(若得美味，不专自受，要与众生，然后方食)。(二)竭尽施(为饶益众生，随其所有，一切皆舍，乃至尽命，亦无所吝)。(三)内施(转轮王舍手足血肉，头目骨髓予索求者)。(四)外施(舍王位予贫窭的索求者)。(五)内外施(舍王位及王身–降为臣仆予索求者)。(六)一切施(施诸贫人国土、妻子、手足、血肉心肺、头目髓脑)。(七)过去施(闻过去诸佛菩萨所有功德，闻已不着)。(八)未来施(闻未来诸佛之所修行，了达非有，不取于相)。(九)现在施(闻诸天，乃至闻声闻缘觉，具足功德，但观诸行，如梦不实，无有贪着)。(十)究竟施(假使有无量众生，诸根残缺，索手足血肉等，经阿僧祇劫，诸根不具，亦不心生一念悔惜)。」

Dānava,【阳】巨人(一类的阿修罗)。

Dāni(shortened form for idāni),【副】现在。参考 Idāni(现在)。

Dāpana,【中】鼓励布施。

Dāpeti (deti 的【使】), 促使布施。【过】dāpesi。【过分】dāpita。【现分】dāpenta。【独】dāpetvā。

Dāpetu,【阳】促使布施的人。

Dāma,【阳】花圈，粗绳，链，花环。

Dāya1(Sk. dāva, conflagration of a forest; wood=easily inflammable substance; to dunoti (to burn) caus. dāvayati) 【阳】森林，小树林。(wood; jungle, forest; a grove)。migadāya﹐鹿园。tiṇadāya﹐草丛及树林。bahukaṇṭaka dāya=jungle)。dāyapāla,【阳】守林人(a grove keeper)。

Dāya2(Sk. dāya, to dadāti, etc.),【中】赠品(a gift, donation; share, fee)。M.3./I,12.：“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā.”(诸比丘！你们应为我的法的继承者，勿为财之继承者。)

Dāyaka, dāyī(Sk. dāyaka, dā as in dadāti & dāna),【形】布施，赡养(giving, bestowing, distributing, providing (通常作dāyaka-, dāyī-)。【中】施主，布施者，赡养者(a donor, benefactor; a munificent person)。dāyikā,【阴】女施主。adāyaka【中】无施者(a stingy person, one who neglects almsgiving)。

Dāyajja(Sk. dāyādya; see dāyāda),【中】继承、遗产、遗赠(inheritance)。【形】继承人(one who inherits)。

Dāyati(dā给+ya)(Sk. dāti & dyāti (dā) to cut, divide, etc.; cp. dayati, dātta, dāna), 割草，收获(to cut, mow, reap)。【过】dāyi。【过分】dāyita。【使】dāyāpeti(to cause to be cut or mowed)。

Dāyana,【中】割草(cutting)。

Dāyāda(Sk. dāyāda=dāya+ā-da),【阳】继承，继承人(heir)。【形】(在【合】中) 继承的。

Dāyādaka(=dāyāda),【阳】继承人。dāyādikā(=dāyajjarahā),【阴】女继承人。

Dāyika(=dāyaka),【形】【阳】布施，施主。

-dāyin(Sk. dāyin, of dadāti),【形】布施，赠予(giving, granting, bestowing)。

Dāyikā,【阴】女施主。

Dāra﹐Dārā(Sk. dāra (m.) & dārā (f.), more freq. dārā (m.pl.)),【阳】妻子(Instr. sg. dārena; instr, pl. dārehi, Loc. pl. dāresu)。dārā,【阴】妻子(dārā vuccati bhariyā)。dārī,【阴】淑女(maiden, young girl)。putta-dārā(pl.)﹐妻与子(wife & children; putta ca dārā ca)。paradāra(parassa dāra)，别人的太太(the wife of another)。dārabharaṇa,【中】蓄妻，扶养妻子。paradārūpasevana,【中】淫他人之妻。

Dāraka(Sk. dāraka),【阳】男孩，年青人。

Dārikā(Sk. dārikā, see dāraka) ,【阴】女孩，女儿(a young girl, daughter)。

Dāreti (dāl +e), 分离，爆裂。【过】dāresi。【过分】dārita。【现分】dārenta。【独】dāretvā。

Dāru(Sk. dāru),【中】木头，木材，木柴。dārukhaṇḍa,【中】一块木头。dārukkhandha,【阳】木材堆。dārubhaṇḍha,【中】家具，木制品。dārumaya,【形】木材做的。dārusaṅghāṭa,【阳】木筏。S.35.200.︰“Sace so, bhikkhave, 1dārukkhandho na orimaṃ tīraṃ upagacchati, 2na pārimaṃ tīraṃ upagacchati, 3na majjhe saṃsīdissati, 4na thale ussīdissati, 5na manussaggāho gahessati, 6na (CS:p.2.387) amanussaggāho gahessati, 7na āvaṭṭaggāho gahessati, 8na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. (诸比丘！此木块若1不着此岸，2不着于彼岸，3不沈于流中(《杂阿含1174经》︰‘不阂洲渚’)，4不被系上陆地，5不被人取，6不被非人取，7不被漩涡所取，8内部不朽腐，诸比丘！如是，其木块则向海、趣海、而入海。)

Dāruṇa,【形】严格的，粗糙的，残酷的。

Dālana(<dalati) (梵dalana),【中】分离(splitting)。参见Vidālana。

Dāleti, (dāl +e), 分离，爆裂。参考 dāreti。【过】dālesi。【过分】dālita。【现分】dālenta, dālayamāna。【独】dāletvā。

Dāvaggi,【阳】森林火。

Dāsa,【阳】奴隶。dāsaka,【阳】奴隶。dāsagaṇa,【阳】一群奴隶。dāsatta, dāsavya,【中】奴隶的身份，奴隶的情况。Pāci.IV,224.︰Dāso nāma antojāto dhanakkīto karamarānīto.(奴婢(奴隶)︰在家中生的(奴婢)、买来的、掳掠的)。

Dāsitta,【中】女奴隶的身份。

Dāsī,【阴】女奴隶。

Dāha,【阳】燃烧，怒火，热。upasantadāhaṃ﹐怒火已安静。

Dāḷima, dāḍima,【中】石榴(pomegranate﹐一种原产于亚洲的落叶灌木或矮树 (Punica granatum)，因其可食用的果实而被广泛种植)。台语：榭榴(sia7 liu5)。

Dāḷiddiya,【中】贫穷。

Dikkhati (dis+a), 1.看。2.出家。

Dikkhita (Dikkhati的【过分】), 已传授，已献身。

Digambara,【阳】裸行者。

Diguṇa,【形】两倍的，双倍的。

Digghikā,【阴】沟渠。

Dija,【阳】1.婆罗门(印度四大阶级最高的阶级)，两次生的。2.鸟。dijagaṇa,【阳】一群婆罗门，一群鸟。

Diṭṭha (passati 的【过分】), 已看。【中】视觉。diṭṭhadhamma,【阳】这个世界。【形】见法(领悟真理的人)。diṭṭhadhammika,【形】这个世界的。diṭṭhamaṅgalika,【形】信仰看到的吉兆事物的人。diṭṭhasansandana,【中】比较在被看到或已知的事物上的视野。diṭṭhanugati,【阴】效法所看到的。diṭṭhadhamma-nibbāna-vāda﹐现在生涅盘论(认为在现世就可以获得涅盘的说法)。

Diṭṭhadhamma﹐见法(领悟真理的人)。见法者的自述：《增支部》A.6.16./III,297.作：Yāvatā kho, gahapati, tassa Bhagavato sāvikā gihī odātavasanā imasmiṃ dhammavinaye 1ogādhappattā 2patigādhappattā 3assāsappattā 4tiṇṇavicikicchā 5vigatakathaṃkathā 6vesārajjappattā 7aparappaccayā Satthusāsane viharanti, ahaṃ tāsaṃ aññatarā. (长者！至于彼世尊之白衣在家女弟子当中，于此法律中，1已潜入、2已立足、3已汲取、4已度疑、5离犹豫、6得无畏、7不入异缘而住(大)师之教中者，我是其中之一。)(参见AA.CS:p.3.97；Aṭ.CS:p.3.97)。《增支部》A.6.97./III,441说证预流果有六种胜利：1正法决定(saddhamma-niyato)，2不退法(aparihāna-dhammo)，3作彼(生死之)边际苦(pariyantakatassa dukkhaṃ即灭尽苦)，4(于异生)成就不共通之智(asādhāraṇena ñāṇena samannāgato)，5又彼善见其因(hetu cassa sudiṭṭho)，6又(见)诸法由因生(hetusamuppannā ca dhammā)。《瑜伽师地论》说见法者得十种胜利。一者、于四圣谛已善见，说名见法。二者、 随获一种沙门果，说名得法。三者、知法。于己所证，能自了知，我今已尽所有那落迦(niraya地狱)、傍生、饿鬼(此境界必须要省察智才能省察)。四者、得四证净(四不坏净)，于佛、法、僧如实知，名遍坚法。五者、于自所证无惑。六者、于他所证无疑。七者、宣说圣谛相应教时，不藉他缘。八者、不观他面，不看他口，于此正法、毘奈耶(Vinaya律)中，一切他论所不能转。九者、记别一切所证解脱，都无所畏。十者、由二因缘，随入圣教，谓正世俗及第一义故。(T30.778.3)

Diṭṭhadhammasukhavihāranti diṭṭhadhammasukhavihāro nāma āraññikasseva labbhati, no gāmantavāsino. Gāmantasmiñhi vasanto dārakasaddaṃ suṇāti, asappāyarūpāni passati, asappāye sadde suṇāti, tenassa anabhirati uppajjati. āraññiko pana gāvutaṃ vā aḍḍhayojanaṃ vā atikkamitvā araññaṃ ajjhogāhetvā vasanto dīpibyagghasīhādīnaṃ sadde suṇāti, yesaṃ savanapaccayā amānusikāsavanarati uppajjati.(现法乐住：)

Diṭṭhi (<diss(dis)见；梵dṛṣṭi<dṛś)),【阴】见(对于事物的看法；意见)，邪见，教条，理论，信念。diṭṭhika,【形】(在【合】中) 信任…的，有…理论的。diṭṭhikantāra,【阳】见荒(杂乱无序的教条)。diṭṭhigata,【中】成见，邪见(后缀词gata没有任何涵义)。diṭṭhigahana,【中】见丛(错综复杂的推测)。diṭṭhijāla,【中】见网(诡辩的网)。diṭṭhadhammavedanīya kamma，现法报业、顺现业、顺现受业、顺现法受业，即于现在世即受到果报。diṭṭhivipatti,【阴】破见，坏见(理论上的失败)。diṭṭhivipallāsa,【阳】见颠倒(歪曲的见解)。diṭṭhivisuddhi。【阴】见清净(清楚的见解)。diṭṭhisampanna,【形】见具足。diṭṭhisaṃyojana,【中】见结(见解的桎梏)。bhava-diṭṭhi, 常见(有见the view of existence)。vibhava-diṭṭhi, 断见(无见the view of non-existence)。diṭṭheva dhamme, 就在这一生中。

Diṭṭhijjukammavasena﹐见正直业。

Diṭṭhī,【形】信任…的，有…理论的。参考 Diṭṭhika。

Ditta (dippati 的【过分】), 已燃烧。

Ditti,【阴】光，光亮。

Diddha,【形】有涂上的，下毒的。

Dina,【中】日子。dinakara,【阳】太阳。dinaccaya,【阳】一天的竭尽，傍晚。dinapati,【阳】太阳。

Dindibha,【阳】凤头麦鸡，田凫(lap-wing﹐麦鸡东方田凫属禽类，属鸻鸟类，尤指田凫类，有狭窄的颈冠、飞行动作缓慢且不规则)。

Dinna (deti 的【过分】), 已给，已允许。dinnādāyī,【形】取所给予的。

Dinnaka,【阳】1.养子。【中】2.给予的事物。

Dipada,【阳】两足动物，人。dipadinda, dipaduttama,【阳】两足尊(两足动物之中最贵族；即：世尊)。

Dippati (dip+ya), 照耀。【过】dippi。

Dippana,【中】光亮。

Dibba,【形】天神的，天国的。dibbacakkhu,【中】天眼(「称为天眼是被生起充满光的智慧–这是得天眼清净。」(Dibbacakkhu nāma ālokapharaṇena uppannaṃ ñāṇaṃ, yaṃ–“dibbena cakkhunā visuddhenā”ti (pārā.13 ma.ni.2.341) āgataṃ.(SA.CS:p.3.1.)。dibbacakkhuka,【形】有超人的眼睛的。dibbavihāra,【阳】天居(心的至高情况)。dibbasampatti,【阴】天上的福佑。

Dibbati (div +ya), 炫耀，消遣。【过】dibbi。

Diyaḍḍha,【阳】一又二分之一 (1 1/2)。

Diyaḍḍhasata,【中】一百五十(diyaḍḍha一又二分之一，sata百。)

Diva,【阳】天堂。

Divasa,【阳】白天，日子。divasakara,【阳】太阳。divasabhāga,【阳】白天。Ravivāro﹐星期日(日语：日曜日)。Candavāro﹐星期一(日语：月曜日)。Kujavāro﹐星期二(日语：火曜日)。Budhavāro ﹐星期三(日语：水曜日)。Guruvāro﹐星期四(日语：木曜日)。Sukkavāro﹐星期五(日语：金曜日)。Sanivro﹐星期六(日语：土曜日)。【反】ratti(晚上)。

Divā,【无】日子，在白天。divākara,【阳】太阳。divāṭhāna,【中】在白天度过日子的地方。divāvihāra,【阳】在热天的休息。divāseyyā,【阴】在正午的卧倒，午睡。taṃdivasaṃ, 当日。divādivassa(=divā divassa), 大清早(so early in the day)。

Diviya, divya,【形】天神的，天国的。参考 Dibba。

dis(梵diś)﹐【字根VII.】详细说明(to expound)。

Disa,【阳】敌人。

Disampati,【阳】皇。

Disā,【阴】方向，(东南西北)方。disākāka,【阳】引向鸦(为了要知道陆 地的方向，在船上养的乌鸦)。disākusala,【形】知道方向的人。disāpāmokkha,【形】世界著名的。disābhāga,【阳】一个方向。disāmūḷha,【形】迷失方向的人。disāvāsin, disāvāsika,【形】住在国外的，住在不同方向的。

diss(dis) (梵dṛś)﹐【字根III.】出现(to be seen, to appear)。

Dissati (dis+ya), 似乎，出现。【现分】dissanta, dissamāna, (=看得见的)。

Dīgha(梵dīrgha),【形】长的。dīghaṅgulī,【形】长指的(有长手指的)。dīghajātika,【阳】蛇类的众生。dīghatā,【阴】dīghatta,【中】长度。dīghadassi,【形】有远见的。Dīghanikāya,【阳】《长部》(梵文版汉译为Dīrgha-āgama长阿含经)。dīghabhāṇaka,【阳】重复说或解释《长部》的人。dīgharattaṃ,【副】长久地。dīghalomaka,【形】有长毛的。dīghasottiya,【中】长眠，偷懒。dīghāyuka﹐【阳】长寿。(【反】appāyuko﹐【阳】夭寿。)

Dīghavaṇṭa,【阳】木蝴蝶 (Oroxylum indicum)。

Dīdhiti,【阴】光，光辉。

Dīna,【形】悲惨的，低级的，低劣的。dīnatā,【阴】dīnatta,【中】可怜(台语：克亏khik khui，侥幸hiau hing7，离经li7 king)。adīna,【反】不悲惨的，不低劣的。

Dīpa1,【阳】灯(梵dīpa)。dīpaṅkara(=pabhaṃ kara),【形】点灯者(making light, shining, illuminating)，燃灯佛(Dīpaṅkara﹐或译「锭光佛」古佛名，据《本生经》因缘序中说，四阿僧祇劫十万大劫之前，燃灯佛曾为释迦牟尼佛(当时的善慧Sumedha)授记未来成佛。)。dīpacci,【阴】灯苗、灯火。dīparukkha,【阳】灯柱。dīpasikhā,【阴】灯苗。dīpāloka,【阳】灯光。

Dīpa2(Ved.dvīpa=dvi二+ap(āpa)水–两侧有水),【阳】【中】岛、洲(mahādīpa大的岛)、渚(paritta-dīpā小的岛)。引申为「依靠处」、「庇护所」(shelter, refuge)。dīpālaya﹐dīpagabbhaka﹐休息处(resting place)。cattāro mahādīpā﹐四大洲–1.梵Pūrva-videha；巴Pubbavideha，弗于逮洲，又作毘提诃，为天下四大洲中之东胜身洲，又称东毘提诃。2.梵Jambu-dvīpa；巴Jambudīpa，阎浮洲又作阎浮提、赡部洲、位于须弥山之南，故又称南阎浮提，为吾人所居之处。3.梵Apara-godānīya；巴Aparagoyāna，拘陀尼洲，又作俱耶尼、瞿伽尼，位于须弥山之西方，为四大洲中位居西方之西牛货洲。4.梵巴Uttarakuru，郁单越洲，又作郁单曰，为须弥四大洲中位居北方之北俱卢洲。

Dīpa3(cp.Sk.dvīpa tiger’s skin),【阳】虎皮。

Dīpaka2 (=dīpa2)【中】小岛。

Dīpaka3 in vaṇidīpaka PvA 120 for vanibbaka (q.v.).

Dīpanā,【阴】例证，解释。

Dīpanī,【阴】注释(an explanatory work)，可译作：明灯、灯论。

Dīpin, dīpika(Sk. dvīpin),【阳】豹(a panther, leopard)。

Dīpikā,【阴】1.火把(=daṇḍadīpikā)。2.注释(=dīpaka)。dīpikakkara﹐dīpikātittira ﹐a decoy partridge; dīpikāpakkhin a decoy bird; dīpikāmiga a d.antelope。

Dīpita (dīpeti 的【过分】), 已举例说明，已解释，已显示。

Dīpinī,【阴】母豹(female panther)。

Dīpeti (dip(梵dīp)+e), 点燃，清楚地表达，解释。【过】dīpesi。【过分】dīpita,【现分】dīpenta, dīpayamāna。【独】dīpetvā。【义】dīpetabba。

Du-﹐du-﹐【前缀】恶(badness)，反常(perverseness)，困难(difficulty)。

Duka,【中】两个一组，双。【形】二数的。

Dukūla(Sk. dukūla),【中】陀拘罗布(音译)，一种非常好的布料。

Dukkata, dukkaṭa,(梵duṣkṛta)【形】错误的做，恶作，古音译：突膝吉栗多。【中】错误的行动。

Dukkara,【形】难做的。dukkaratā,【阴】dukkaratta,【中】dukkarabhāva,【阳】困难。

Dukkha(梵duḥkha,<duḥ-ka,dukkha= du1厌恶+kha空间(=ākāsa)见Vism.494), 【阳】【中】【形】苦，苦楚，痛苦，悲惨，极大的痛苦，不便之处。dukkhakkhaya,【阳】苦尽(痛苦的消失)。dukkhakkhandha,【阳】苦蕴。dukkhanijjiṇṇa﹐苦边，即苦之边际、苦之灭尽。dukkhanidāna,【中】痛苦的来源；【形】引起痛苦的。dukkhanirodha,【阳】苦灭。dukkhanirodhagāminī,【阴】导致苦灭之道。dukkhantagū,【形】已征服苦的人。dukkhapaṭikkūla,【形】嫌恶苦的。dukkhapareta,【形】被悲惨而痛苦的。dukkhappatta,【形】在痛苦中的。dukkhappahāṇa,【中】断苦(痛苦的断除)。dukkhavipāka,【形】苦报的(有痛苦的果报的)，创造痛苦的。dukkhasacca,【中】苦谛(痛苦的真理)。dukkhasamudaya,【阳】苦集(痛苦的起源)。dukkhasamphassa,【形】苦触的(有痛苦的触觉的)。dukkhaseyyā,【阴】苦睡(不舒服的睡眠)。dukkhanubhavana,【中】受苦(在受处罚中)。dukkhapagama,【阳】除苦(痛苦的断除)。【反】sukha乐(pleasant)。S.38.14.：“Tisso imā, āvuso, dukkhatā. Dukkhadukkhatā, saṅkhāradukkhatā vipariṇāmadukkhatā–imā kho, āvuso, tisso dukkhatā”ti.(具寿！这三者是苦性，苦苦性、行苦性、坏苦性。具寿！这三者是苦性。) DA.33(CS:p.3.174.)：Dukkhadukkhatāti dukkhabhūtā dukkhatā. Dukkhavedanāyetaṃ nāmaṃ. Saṅkhāradukkhatāti saṅkhārabhāvena dukkhatā. Adukkhamasukhāvedanāyetaṃ nāmaṃ. Sā hi saṅkhatattā uppādajarābhaṅgapīḷitā, tasmā aññadukkhasabhāvavirahato saṅkhāradukkhatāti vuttā. Vipariṇāmadukkhatāti vipariṇāme dukkhatā. Sukhavedanāyetaṃ nāmaṃ. Sukhassa hi vipariṇāme dukkhaṃ uppajjati, tasmā sukhaṃ vipariṇāmadukkhatāti vuttaṃ.( 苦苦性：已变成苦性，这是苦受之谓。行苦性：以行的情况为苦，这是不苦不乐受之谓。坏苦性：于坏的苦，这是乐受之谓。乐受变坏，苦生起，由乐受变坏说为苦性。)SA.38.13-15./III,89.：Dukkhatāti dukkhasabhāvo. Dukkhadukkhatāti-ādīsu dukkhasaṅkhāto dukkhasabhāvo dukkhadukkhatā.(苦性：苦的性质。苦苦性等：苦性的有为性、苦性、苦苦性。) Sṭ.38.14.：Dukkhasaṅkhātoti “dukkhan”ti saṅkhātabbo viditabbo ca dukkhasabhāvo dhammo dukkhadukkhatā. Yasmā dukkhavedanāvinimuttasaṅkhatadhamme sukhavedanāya ca yathā idha saṅkhāradukkhatā vipariṇāmadukkhatāti dukkhapariyāyo niruppateva, tasmā dukkhasabhāvo dhammo ekena dukkhasaddena visesetvā vutto “dukkhadukkhatā”ti. Sesapadadvayeti saṅkhāradukkhatā vipariṇāmadukkhatāti etasmiṃ padadvaye. Saṅkhārabhāvena dukkhasabhāvo saṅkhāradukkhatā. Sukhassa vipariṇāmanena dukkhasabhāvo vipariṇāmadukkhatā.(苦性的有为性：‘苦’：当知道有为和「苦性」的法是「苦苦性」。因为已脱离的苦受的有为性的法，如乐受–具有为苦性、坏苦性等，苦的性–不再显现，所以苦性法以这一苦义定义为「苦苦性」。最后句两种是，有为苦性和坏苦性这两句，以有为性的苦性是「有为苦性」。以乐的变坏的苦性是「坏苦性」。) SA.35.136./II,400.：Dukkhāti dukkhitā.(苦：折磨的) S-ṭ(S.1.38.)︰Dukkhāti dukkhamā duttitikkhā. 苦：具有难忍耐之苦。《增支部注》(AA.7.17.) 说：dukkhānupassīti pīḷanākāraṃ dukkhato anupassanto.(苦随观：由苦随观损害的制造者)。ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjiretabbaṃ.(这些苦的边际，这些苦应当灭除。)

Dukkhanirodha,【阳】苦灭。S.56.11./V,421.︰Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ– yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.(诸比丘！苦灭圣谛者，即此：凡是对此渴爱无余、离染、灭，放出(cāgo舍弃)，对之无执着(paṭinissaggo(<paṭi对 + nissajjati(√srj)无执着))，解脱(mutti)，无附着(anālayo)。)

Dukkhasamudaya,【阳】苦集。S.56.11./V,421.︰Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ– yāyaṃ taṇhā ponobbhavikānandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ– kāmataṇhā, bhavataṇhā, vibhavataṇhā.(诸比丘！苦集谛者，凡是对后有起、喜染俱行、随处欢喜，即：欲爱、有爱、无有爱。)

Dukkhasacca,【中】苦谛。S.56.11./V,421.︰“Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ– jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ– saṃkhittena pañcupādānakkhandhā dukkhā. (诸比丘！苦圣谛者，即是此：生苦、老苦、病苦、死苦、愁悲忧恼苦、遇怨憎者苦、与所爱者别离苦、所求不得苦，略说为五取蕴苦。)

Dukkhanirodhagāminī,【阴】导致苦灭之道。S.56.11./V,421~2.︰Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ– ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.(诸比丘！苦灭行道圣谛者，此即是八支圣道：正见、正思惟、正语、正业、正命、正精进、正念、正定。)

Dukkhassantakara(=dukkhass’antaṃ karoti)﹐【阳】作苦边际，即灭尽苦。 M.71./I,483.︰“Natthi kho, Vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro”ti.( (世尊答复婆蹉︰) 婆蹉！实 无有任何在家者不舍断在家之结，于身坏(命终)作苦边际时(证阿罗汉果)。)

Dukkhaṃ,【副】不容易地。

Dukkhāpana,【中】伤害。

Dukkhāpeti (dukkha 的【派】), 使痛苦，引起痛苦，伤害。【过】dukkhāpesi。【过分】dukkhāpita。【现分】dukkhāpenta。【独】dukkhāpetvā。

Dukkhī, dukkhita(梵duḥkhita；dukkhāpeti的【过分】),【形】折磨的(afflicted)，使悲伤的(grieved)，不快乐的(unhappy)，沮丧的(dejected、disappointed)，生病的(ailing)。dukkhito bāḷhagilāno﹐病入膏肓(折磨的重病)。【反】sukhita。

Dukkhīyati (dukkha 的【派】), 痛，被苦恼。【过】dukkhīyi。【过分】dukkhita。

Dukkhudraya,【形】引起痛苦的，造成疾病的。

Dukkhūpasama,【阳】减轻痛苦。

Dukkhotiṇṇa,【形】变成悲惨的。

Dugga,【中】难进入的地方，城堡。

Duggata,【形】贫穷的，悲惨的。duggatamanussa, 【阳】穷人。

Duggati,【阴】恶趣(悲惨的世界，即：四恶道)。

Duggandha,【形】难闻的气味的。【阳】臭味。

Duggama,【形】难去的。

Duggahita,【形】持错的，拿错的。【中】误解，错误的了解。

Duccaja,【形】难离开的，难放弃的。

Duccarita,【中】差劲的行为，错误的行动。

Dujivha,【阳】蛇(serpent)。

Dujjaha,【形】难放弃的，难除去的。

Dujjana﹐【阳】坏人，坏男人。dujjana-hadaya﹐【中】坏人的心。Lokanīti #90(世间格言)︰Siñgī paññāsa hatthena, Vajje satena vājinaṃ.

Hatthiṃ dantiṃ sahassena, Desa cāgena dujjanaṃ.(对有角的动物，要保持五十肘的距离。与野马要保持一百肘的距离。对有象牙的大象，要保持一千肘的距离。远离恶人，甚至可以放弃国度。)

Dujjāna,【形】难懂的。

Dujjīvita,【中】邪命(错误的生计)。dujjīvitamajīvamha﹐我们曾做邪命、非正命。

Duṭṭha,【形】破坏的，腐败的，不道德的，坏的。duṭṭhacitta,【中】邪恶的心意，恶意。

Duṭṭhu,【副】严重地，恶劣地。

Duṭṭhulla,【中】猥辞(淫荡的谈话)。【形】劣等的，下流的。

Dutappaya,【形】不容易满足的。

Dutiya,【形】【阳】第二的，伴侣(第二自己之意)。dutiyaka,【形】同伴，共事者。dutiyayaṃ,【副】第二次。purāṇa-dutiyakā﹐【阴】旧妻；古译：故二。

Dutiyā,【阴】1.妻子。2.(巴利语法)第二格，即：宾格。

Dutiyikā,【阴】妻子。

Duttara,【形】难渡的，难越过的。

Duddama,【形】难处理的，难驯的。

Duddasa,【形】难见的，难理解的。duddasatara,【形】更难见的。

Duddasā,【阴】不幸，倒运(不幸的时期)。duddasāpanna,【形】倒霉。

Duddasika,【形】难看的(指相貌丑陋)。

Duddina,【中】阴云密布的日子，不幸运的日子。

Duddiṭṭha﹐恶见。duddiṭṭhaṃ vata addasāma,我们正是见了不该见的。

Duddha,【中】乳，牛奶。

Dundubhi,【阴】鼓。

Dunnāmaka,【中】痔(pile)，痔疮(haemorrhoids)。

Dunnikkhitta,【形】错置的(错误地放置的)，放置得很差劲的。

Dunniggaha,【形】难征服的，难控制的。

Dunnimitta,【中】凶兆。

Dunnīta,【形】错误地应用的。

Dupaṭṭa,【形】有两层的，夹层的。

Duppañña,【形】愚蠢的。【阳】愚人。

Duppaṭinissaggiya,【形】难放弃的，难戒除的。duppaṭinissaggita﹐固执。

Duppaṭivijjha,【形】难明白的。

Duppamuñca,【形】难解脱的。

Dupparihāriya,【形】难使用的，难处理的。

Duphassa,【阳】荨麻(the nettle plant﹐荨麻科类植物 (Urtica) 荨麻属齿形叶，无花瓣，接触其植物刺毛会引起皮肤过敏)，不愉快的触觉。

Dubbaca (du难+vaca说),【形】难教(ㄐㄧㄠ)，难可教化。《中阿含经》误译：戾语。

Dubbaṇṇa,【形】不光彩的颜色的，异色的，变色的，丑陋的。dubbaṇṇarūpa﹐丑陋的容貌。

Dubbala,【形】微弱的，弱的。dubbalatta,【中】dubbalatā,【阴】dubbalabhāva,【阳】弱。dubbalīkaraṇa, 使微弱(making weak)。

Dubbā,【阴】稷(panic grass﹐黍属的一种禾本科作物 (Paniecum Dactylon))。

Dubbijāna,【形】难懂的。

Dubbinīta,【形】倔强的，不良地训练的。

Dubbuṭṭhika,【形】无雨的。【中】饥荒，旱灾。

Dubbhaka,【形】叛逆的，阴险的人。

Dubbhati (dubh+a), 叛逆，背叛，造反。【过】dubbhi,【独】dubbhitvā。

Dubbhana,【中】叛逆。

Dubbhara,【形】难培养的，难滋养的。

Dubbhāsita,【中】丑话，坏话，粗话，刺儿话，脏话。

Dubbhikkha,【中】饥荒，粮荒。

Dubbhī,【形】造反，谋害。

Duma,【阳】树。dumagga,【中】树稍(树的顶端)。dumantara,【中】多种树，树的间隔。duminda, dumauttama,【阳】树王(即：菩提树)。

Dumuppala,【阳】翅子树(见 Kaṇikāra)。

Dummaṅku,【形】难使沉默的人，倔强的人。

Dummatī,【阳】心地邪恶的人，恶毒的人，愚人。

Dummana,【形】不快乐的，悲伤的。

Dummukha,【形】愁容的。愁忧不乐的。台语：面忧忧bin7 iu iu，目头结结bak8 thau5 kat kat，喙目鼻结归球chui3 bak8 phinn7 kat kui khiu5。

Dummedha,【形】愚蠢的。

Duyhati (duhati 的【被】), 被挤(奶)。【过】duyhi。

dur-﹐dus-﹐恶，难，坏。

Durakkha,【形】难保护的。

Duraccaya, duratikkama 【形】难通过的。

Durabhisambhava (dur难 + abhisambhava得达),【形】难到达。

Durabhisambhavatara (dur难 + abhisambhava得达 + tara更),【形】更难得达。

Duraccaya (dur难 + accaya消逝),【形】难消逝。

Duranubodha, durājāna,【形】难懂的，难知的。

Durāsada,【形】难接近的。

Durutta,【形】说得差的。【中】差劲的话。

Durita,【中】孽，坏行为，不良的举动。

Dulladdha,【形】不容易获得的。

Dulladdhi,【阴】邪见。

Dullabha,【形】难获得的，难得的。

Duvaṅgika,【形】由两部分所组成。

Duvidha,【形】两倍的。

Duve (dvi 的【主、复】), 二，二个人(或事物)。

Dussa,【中】白布或指未染色的粗布衣(音译：头舍衣)。dussakaraṇḍaka,【阳】衣箱，缄簏。dussakoṭṭhāgāra,【中】布料的仓库，储衣室。dussayuga,【中】一套衣服。dussavaṭṭi,【阴】一卷布料，布料的边缘。

Dussati (dus+ya﹐梵duṣati<梵tuṣ), 生气，堕落。【过】dussi。【过分】duṭṭha(梵duṣṭhta)。【独】dussitvā。【使】dūseti﹐dusseti(梵dūṣayati)。【未被】dosaneyya。

Dussana﹐Dussanā (梵dūṣana),【中】犯罪，堕落，忿怒。Dussanā,【阴】害意，秽恶。

Dussanīya(cf. 梵dveṣanīya),【形】忿怒的。

Dussassa(du+sassa),【形】饥馑的。

Dussaha,【形】难涉及的。

Dussīla,【形】坏性格的，无道德的，劣戒，破戒，难戒。SA.14.23.-24./II,143.︰Dussīlāti nissīlā.(难戒︰无戒)

duh(梵duh)﹐【字根I.】挤乳(to milk)。

Duha,【形】(在【合】中) 挤奶的，出产的，允许的。

Duhati (duh+a), 挤(奶)。【过】duhi。【过分】duddha。【独】duhitvā。【现分】duhamāna。

Duhana,【中】挤奶。

Duhitu,【阴】女儿。

Dūta1(Ved. Dūta),【阳】报信者，使者，外交使节(a messenger, envoy)。dūteyyapaniṇa-gamanānuyogaṃ anuyuttā viharanti(传递双方往来讯息之使者)。dūtakammaṃ﹐报信的工作(doing a messenger’s duty)。devadūta, 阎罗王的使者(Yama’s envoy, Death’s messenger)。dūtaṃ pāheti, 送使者(to send a messenger)。

Dūta2 (Sk. dyūta, see jūta) ,【中】玩，赌(play, gaming, gambling J.IV,248.)。

Dūtī,【阴】dūteyya,【中】差事，委托，送信(传递消息)(errand, commission, messages)。dūtapahiṇagamana,传递消息(sending & going on messages)。

Dūbhaka,【形】叛逆的人。

Dūra,【中】远方。【形】远的，遥远的。dūraṅgama,【形】到远方去。dūrato,【无】从远方来。dūratta,【中】远的事实。Vbh.2.︰7.Tattha katamaṃ rūpaṃ dūre? Itthindriyaṃ …pe… kabaḷīkāro āhāro, yaṃ vā panaññampi atthi rūpaṃ 1anāsanne 2anupakaṭṭhe 3dūre 4asantike–idaṃ vuccati rūpaṃ dūre. (在此，什么是‘远色’？女根色、男根色、心色、命根色、食色(、水、限界色、身表色、语表色、色轻快性、色柔软性、色适应性、色积聚、色相续性、色老性、色无常性)，凡是此色1不近(anāsanne；not near)、2不靠近(anupakkaṭṭhe；not closed)、3远(dūre；distant)、4不邻近(asantike；not proximate)，这称为远色。)Vbh.3.︰Tattha Katamaṃ rūpaṃ santike? Cakkhāyatanaṃ …pe… phoṭṭhabbāyatanaṃ, yaṃ vā panaññampi atthi rūpaṃ 1āsanne 2upakaṭṭhe 3avidūre 4santike–idaṃ vuccati rūpaṃ santike. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ.(在此，什么是‘近色’？眼处(眼净色)、耳处(耳净色)、鼻处(鼻净色)、舌处(舌净色)、身处(身净色)、触色(地、火、风)、颜色、声、香、味，凡是此色1近(āsanne；near)、2靠近(upakkaṭṭhe；closed)、3不远(avidūre；not distant)、4邻近(santike；proximate)，这称为近色。取这个色、取那个色，当见到远色、近色。)

Dūsaka,【形】弄脏的人，丑化的人，败德的，破坏的。

Dūsana,【中】腐败，弄脏，污损，污辱，污染。

Dūsita, (Dūseti的【过分】) 1.破坏，污染。2.诽谤。3.虐待。

Dūseti (dus+e), 1.破坏，污染。2.诽谤。3.虐待。【过】dūsesi。【现分】dūsenta, dūsayamāna,【独】dūsetvā。kumāriṃ dūseti﹐强暴童女。

Dūhana,【中】污染，抢夺，群袭。

Deḍḍubha,【阳】水蛇。

Deṇḍima,【阳】半球形铜鼓，定音鼓(一种大的半球形红铜或黄铜鼓，面为羊皮纸，能通过调整拉力调音)。

Deti (dā+e), 给。【过】adāsi。【现分】denta。【过分】dinna。【独】datvā。参考 Dadāti。A.8.37./IV,243-4.：“Aṭṭhimāni, bhikkhave, sappurisadānāni. Katamāni aṭṭha? 1Suciṃ deti, 2paṇītaṃ deti, 3kālena deti, 4kappiyaṃ deti, 5viceyya deti, 6abhiṇhaṃ deti, 7dadaṃ cittaṃ pasādeti, 8datvā attamano hoti.(诸比丘！善士之施有八种。以何为八？即：1鲜洁而施、2殊妙而施、3随时而施、4适当而施、5辨别而施、6屡屡而施、7施时心明净、8施后愉悦。)

Deva,【阳】1.神，2.天空，3.雨云，4.国王。devakaññā,【阴】天女。devakāya,【阳】天众，一群神。devakumāra,【阳】神的王子。devakusuma,【中】丁香。devagaṇa,【阳】一组神。devacārikā,【阴】天堂的旅程。devaccharā,【阴】女神，天女。devatara,【形】次等神。devaṭṭhāna,【中】天祠，神庙。devattabhāva,【阳】神的情况，神身。devadattika, devadattiya,【形】神授的。devadundubhi,【阴】雷。devadūta,【阳】天讯(神的报信者)。devadeva,【阳】神中神(神的神)。devadhamma,【阳】天法(天神的德行)，怕犯罪。devadhītu,【阴】少女神。devanagara,【中】天城(天神的城市)。devanara,【中】天人(SA.9.6./I,293.︰Naradevānanti devanarānaṃ.诸天人)。devanikāya,【阳】天神的团体。devaparisā,【阴】天神的集会。devaputta,【阳】神的儿子。devapura,【中】天神的城市。devabhavana,【中】神的住所。devayāna,【中】去天堂的路径，飞艇。devarāja,【阳】天王，神王。devarukkha,【阳】天树。devarūpa,【中】神像。devaloka,【阳】天堂，天界。devavimāna,【形】天上的大厦。aññataraṃ devanikāyaṃ uppajjati﹐生为天众中之一(《中阿含经》译作：生余意生天)。SA.35.135.：devaloke ca ekantasukhasamappitattā ekantakhiḍḍārativasena uppannapamādena maggabrahmacariyavāsaṃ vasituṃ na sakkā.(天世间一向是受乐，一向是享乐，生起放逸之心，那是不可能安住于修道、修梵行。)

Devatā,【阴】天人，女天人。sā devatā﹐彼男天人，彼女天人。天人是指从四天王天(Catumahārāja)以上至色究竟天(Akaniṭṭha)的二十四层天。其中有欲界六天即︰四天王天，忉利天，夜摩天，兜率天，化乐天，他化乐天。色界十八天即︰梵身天，梵辅天，大梵天；少光天，无量光天，光音天；少净天，无量净天，遍净天；少福天，福生天，广果天，和五阿那含天(无烦天，无热天，善现天，善见天，色究竟天)及无想天。无色界四天，也是属于天人，但在经典中不见他们与人间往来。

Devatta,【中】神性。

Devadāru,【阳】雪松(一种高大的西洋杉，〔雪松属〕(Cedrus deodara)，原产于喜马拉雅山脉，树枝下垂，叶子黑绿色，在印度是一种重要的木材松树；亦称喜马拉雅杉)。

Devara,【阳】姊夫，丈夫的兄弟。

Devasika,【形】日常发生的。devasikaṃ,【副】日常地。

Devātideva,【阳】诸神的神。

Devānubhāva,【阳】deviddhi,【阴】神力。

Devisi,【阳】神仙(神的先知者)。

Devī,【阴】女神，皇后。

Devūpapatti,【阴】再生为神。

Desa,【阳】区域，国家。

Desaka, desetu,【阳】弘法者，传道者，详细说明的人。

Desanā,【阴】讲道，训诫，弘法。desanāvilāsa,【阳】美妙的教育。

Desika,【形】国家或省的。

Desita, (Deseti的【过分】) 指出，传道，弘法。

Deseti(dis(梵diś)详说+e)(Sk. deśayati, caus. of disati), 指出，传道，弘法，详细说明，忏悔(to point out, indicate, show; set forth, preach, teach; confess)。【过】desesi, adesesi, adesayi(in Ratanasuttaṃ)。【现分】desenta, desita。【独】desetvā。

Dessa, dessiya(Sk. dveṣya, to dvis, see disa),【形】不愉快的，嫌恶的，可憎的(disagreeable, odious, detestable)。

Deha,【阳】【中】身体。dehanikkhepana,【中】放下身体，死亡。dehanissita,【形】与身体连接的，身体的。dehaja(< deha-ja),「身体-所生的」。

Dehī,【阳】有身体的，生物。

Doṇa(Sk. droṇa (nt.)),【阳】【中】陀那(bucket桶, 容量，大约 1 加仑，或 ⅛ 蒲式耳〔容量等于八加仑〕；a wooden pail, vat, trough; usually as measure of capacity (4 āḷhaka generally))。taṇḍuladoṇa, a doṇa of rice。doṇamāpaka, of which a doṇa full is cooked, a doṇa measure of food; doṇamāpaka (mahāmatta) (a higher official)。doṇapāka(doṇa桶+pāka烹调),【阳】一桶烹调的饭菜。

Doṇika(<doṇa),【形】一桶的(measuring a doṇa in capacity)。

Doṇī, doṇikā,【阴】独木舟，木钵，船(a hollow wooden vessel, tub, vat)。rajanadonī﹐染缸(a dye vat)。ekarukkhadoṇikanāvappamāṇo nāgarājā,一条木制独木舟大小的龙王。

Doniyā﹐糟。sāpānadoniyā, 狗食用之糟。sūkaradoniyā, 猪食用之糟。rajakadoniyā, 染物师所用之糟。

Domanassa,【中】忧，忧戚，不愉快，忧郁，伤心事。

Dolā,【阴】秋千，轿子。

Dolāyati (dolā 的【派】), 摇摆，来回移动。【过】dolāyi。

Dovārika,【阳】守门人。

Dosa1(梵dosa咎),【阳】腐败(corruption)，缺点(defect)，过失(fault)。dosakkhāna,【中】责备。dosāpagata,【形】无过失的，无缺点的。dosāropaṇa,【中】责备，挑剔。【阳.复】dosā。

Dosa2(<dus不悦；梵doṣa, dveṣa),【阳】忿怒、憎(anger)。dosaggi,【阳】怒火。sadosa, 有瞋。【反】adosa,无瞋、无憎。SA.3.2./I,137.︰dussanalakkhaṇo doso.(忿怒相，称为‘忿怒’)。M.45.(=Ud.6-8./p.72.)：‘natthi kāmesu doso’ti.(诸欲无过(属于邪见))。

Dosaniya, Dosanīya & Dosaneyya (grd.-formation either to dosa1 or dosa2, but more likely=Sk. *dūṣanīya= dūṣya (see dussa2 & dussati) influenced by dveṣaṇīya)【形】。

Dosinā,【阴】明亮，月光照耀的，月明的。

Dohaka,【阳】产乳的人。

Dohaḷa,【阳】想怀孕的女人，强壮的欲望。dohaḷinī,【阴】有点渴望的女人。

Dohī,【形】1.产乳的人。2.忘恩负义的人。

Dvaṅgula,【形】二寸的。【中】二寸。

Dvatti, Dvattikkhattuṃ,【副】两三次。

Dvattipatta,【中】两三碗。

Dvattiṃsati(=battiṃsati),【阴】三十二。Dvattiṃsāka﹐【阳】三十二种身体的成份，指身体的发、毛、爪、齿、皮等三十二种成份。Khuddakapāṭha (Kh.)《小诵》(3.Dvattiṃsākāro三十二身分)︰Atthi imasmiṃ kāye– 1kesā 2lomā 3nakhā 4dantā 5taco, 6maṃsaṃ 7nhāru 8aṭṭhi 9aṭṭhimiñjaṃ 10vakkaṃ, 11hadayaṃ 12yakanaṃ 13kilomakaṃ 14pihakaṃ 15papphāsaṃ, 16antaṃ 17antaguṇaṃ 18udariyaṃ 19karīsaṃ 20 matthaluṅgaṃ, 21pittaṃ 22semhaṃ 23pubbo 24lohitaṃ 25sedo 26medo, 27assu 28vasā 29kheḷo 30siṅghāṇikā 31lasikā 32muttan’ti.(在此身有：1.诸发（m. kesā﹐台语：头鬃thau5 cang）。2.诸毛（体毛n. lomā）。3.诸指甲（m. nakhā﹐台语：指甲cainn2 ka）。4.诸齿（m. dantā﹐喙齿chiu3 khi2）。5.皮（m. taco）。6.肉（n. maṃsaṃ, 台语：bah）。7.筋（m. nahāru）。8.骨（n. aṭṭhi）。9.髓（f. aṭṭhi-miñjā）。10.肾（n. vakkaṃ﹐台语：sin7﹐腰子io ci2）11.心（n. hadayaṃ）。12.肝（n. yakanaṃ）。13.肋膜（n. kilomakaṃ；英 pleura）。14.脾（n. pihakaṃ）。15.肺（n. papphāsaṃ）。16.肠（n. antaṃ）。17.肠膜（n. antaguṇaṃ）。18.胃中物（n. udariyaṃ）。19.屎（n. karīsaṃ）。20.脑(n. matthaluṅgaṃ)。21.胆汁(n. pittaṃ)。22.痰(n. semhaṃ) 23.脓(m. pubbo)。24.血(n. lohitaṃ)。25.汗(m. sedo)。26.脂肪(m. medo, 台语chi hong)。27.泪(n. assu﹐台语：目屎bak8 sai2)。28.油膏(f. vasā；英 tallow)。29.唾(m. kheḷo﹐口水﹐台语：喙澜chiu3 nua7)。30.涕(f. siṅghāṇika鼻水)。31.关节液(f. lasikā；英 synovic fluid)。32.尿(n. muttaṃ)。

Dvanda,【中】一对，夫妇，二数。【阳】连接词的复合词〔巴利语法〕。

Dvaya,【中】一对，夫妇，二数。

Dvācattāḷīsati,【阴】四十二。

Dvādasa,【形】十二。

Dvānavuti,【阴】九十二。

Dvāra(Ved. dvār (f.) & dvāra (nt.), base *dhvār),【中】门，入口。dvārakavāṭa,【中】门的百叶窗，门和窗户。dvārakoṭṭhaka,【中】门口，入口，关口，大门的空间。dvāragāma,【阳】在城门外面的村庄。dvārapāla, dvāraṭṭha,【阳】守门人，看门人。dvārabāhā,【阴】门坎，户奠(a door post﹐doorpost)。dvārasālā,【阴】门附近的大厅。

Dvārika,【形】门的。【名】看门人,【阳】。

Dvāvīsati,【阴】二十二。

Dvāsaṭṭhi(=dvisaṭṭhi)，【阴】六十二。dvāsaṭṭhidiṭṭhi﹐六十二见。六十二见：于过去世五阴上。各横计四句。过去四句者。一者如去。二者不如去。三者亦如去亦不如去。四者非如去非不如去。于未来五阴上计四句。一者有边。二者无边。三者亦有边亦无边。四者非有边非无边。于现在阴上。各计四句。一者常。二者无常。三者亦常亦无常。四者非常非无常。二阴上各起四见。五阴合数为二十。三世总计为六十见。总目断常无见以为根本。是为六十二见(《法门名义集》T54.196.1)

Dvāsattati,【阴】七十二。

Dvāsīti,【阴】八十二。

Dvi,【形】(数位)二。dvika,【中】二数，一对，夫妇。dvikkhattuṃ,【副】两次。dviguṇa,【形】两倍的，加倍的。dvicattālīsati,【阴】四十二。dvijivha,【形】蛇(有两个舌头的)。dvinavuti,【阴】九十二。dvipaññāsati,【阴】五十二。dvimāsika,【形】两个月大，已生存了两个月。dvisaṭṭhi，【阴】六十二。dvisata,【中】。二百。dvisattati,【阴】七十二。dvisahassa,【中】二千。

Dvija,【阳】婆罗门，鸟，牙齿，(两次生的)。

Dvidhā,【副】以二的方式，在两个部份中。dvidhāpatha,【阳】道路的交叉。

Dvipa,【阳】象。

Dvipada (dvi-pada), Dipada,【阳】两足，二足，人类。

Dvīha,【中】两天。dvīhatīhaṃ,【副】两三天。

Dve (dvi 的【主、复】) 二。dvebhāva,【阳】二重性。dvevācika,【形】只有两个字(重复)。

Dvāsaṭṭhi﹐【阴】六十二。

Dvejjha,【中】疑惑，矛盾。【形】可疑的。

Dvedhā(Sk. dvidhā),【副】以二的方式，在二(in two parts, in two)。dvedhāgata﹐成为二分(gone to pieces)。dvedhāpatha,【阳】交叉道路(犹豫不决)(a twofold way, a crossing; only fig. doubt.)。

Dveḷhaka(Sk. *dvaidhaka fr. adv. Dvidhā),【中】疑惑。dveḷhajāta,【形】在怀疑着的(in doubt )。dveḷhacitta﹐不确定(uncertain)。adveḷhaka,【反】确定(sure, certain, without doubt)。

Dh

Dh, 巴利文字母表的罗马化拼音第十九个辅音字母。发音是送气带音的 d，汉语没有这个辅音，请参考英语或马来语的发音。

dhaṃs﹐【字根I.】落下、跌倒(to fall down)，毁灭(to perish)。

Dhaṅka,【阳】乌鸦(=kāka)。

Dhaja,【阳】旗，符号，象征(siong7 teng (上丁)或 siong7 tin(上珍)。)。dhajagga, 旗尖。dhajālu,【形】以旗子装饰的。dhajāhaṭa,【形】在战争中捕获的，作为战利品。

Dhajinī,【阴】军队。

Dhañña,【中】谷粒，玉黍蜀。dhaññarāsi,【阳】谷粒堆。dhaññagāra, 谷仓。dhaññaphala, 谷粒。dhaññaphalarasa, 谷汁。

Dhañña, dhaññavantu,【形】幸福的，幸运的。

Dhata (dhāreti 的【过分】), 已紧记，已熟记。

Dhata-raṭṭha(梵Dhṛitarāṣṭra)﹐持国天，音译提头赖咤、持梨哆阿啰哆、提多罗咤；又作治国天、安民天、顺怨天，四天王之一。此天王护持国土，安抚众生，又称东方天。

Dhataraṭṭha﹐持国天王，四天王依四方而分四界。每一界皆由一位天王所统治。在东方，持国天王统治干达婆(gandhabba音乐神)。

Dhana,【中】财富，财产。dhanakkhaya,【阳】财尽。dhanakkīta,【形】用钱买的。dhanatthaddha,【形】以财为傲的。dhanatthika,【形】需要财富的。dhanalola,【形】贪婪财富的。dhanavantu,【形】富有的。dhanahetu,【副】为了财富。dhanāsā,【阴】渴望财富。

Dhanāyati (dhana 的【派】), 视某物为财富。

Dhanika,【阳】债权人。

Dhaniṭṭhā,【阴】虚宿(二十七星宿之一)。

Dhanita,【中】声音。【形】发出声音的，〔语〕有浊音的，浊音的。

Dhanī,【形】富有的。【名】富有的人。

Dhanu(梵dhanus),【中】弓(一弓等于四肘长)。dhanuka,【中】小弓。dhanukāra,【阳】弓匠。dhanuketakī,【阳】露兜树(参考 Ketakī)。dhanuggaha,【阳】弓箭手。dhanusippa,【中】箭术。

Dhanta, (dhamati 的【过分】)。

dham(梵dham/ dhmā)﹐【字根I.】吹(to blow)。

Dhama(Sk. dhama, to dhamati), Dhamaka,【形】【阳】吹的人，(喇叭等)演奏者。

Dhamakaraka,【阳】过滤器，滤水器。(时常看到 dhammakaraka 的词形)。

Dhamati (dham吹+a), 吹，使发声，激起(to blow, to sound (a drum); to kindle (by blowing), melt, smelt, singe)。【过】dhami。【现分】dhamāna。【过分】dhamanta, dhamanita。dhamanta,【独】dhamitvā。

Dhamani,【阴】血管。dhamanisanthatagatta,【形】全身血管暴露的(缺乏肌肉)。

Dhameti (dham吹+e), 吹，使发声。【过】dhamesi。【过分】dhamita。【现分】dhamenta。【使】dhamāpeti。

Dhamma (梵Dharma<dhṛ支持﹑握着), 【中】(有时作【阳】)法，教义，自然，事实，规格，道德，好行为。dhammakkhāna,【中】弘法(教义的讲道)。dhammakathā,【阴】法论(宗教性的谈话，伦理的讨论)。dhammakathika,【阳】法论者(传道的人)。dhammakamma,【中】法业(合法的行为)，如法羯磨(符合戒律规则的程序)。dhammakāma,【形】热爱真理的人。dhammakāya,【形】法身。dhammakkhandha,【阳】法蕴 (规格的部分)。dhammagaṇa,【阳】法众(dhamma-clubmen)。dhammagaṇḍikā,【阴】断头台，刑场。dhammagaru,【形】法尊(尊敬规格的)。dhammagutta,【形】法护。dhammaghosaka,【阳】法音者(宣教的人)。dhammacakka,【中】法轮。dhammacakkappavattana,【中】转法轮(训诫宇宙的正义)。dhammacakkhu,【中】法眼(智慧的眼睛)(已生起道智，称为法眼(SA.6.1./I,200.︰tiṇṇaṃ maggañāṇānaṃ “dhammacakkhū”ti.) 称为法眼是低的三道和三果–远尘，离垢，得法眼净。Dhammacakkhu nāma heṭṭhimā tayo maggā tīṇi ca phalāni, yaṃ–“virajaṃ vītamalaṃ dhammacakkhuṃ udapādī”ti āgataṃ.。dhammacariyā,【阴】法行(遵守正义)。dhammacārī,【阳】法行者(遵守正义的人)。【形】有品德的。dhammacetiya,【中】法塔。dhammajīvī,【形】正直地生活的。dhammaññū,【形】懂得教义的人。dhammaṭṭha,【形】正义的，正直的。dhammaṭṭhiti,【阴】法住。dhammatakka,【阳】法思择(正确的推论)。dhammatā,(顺)法性，法自然。dhammadāna,【中】法施(规格的礼物)。dhammadāyāda,【形】法嗣(以法为遗产，教义的继承人。Dhammadāyādā me bhikkhave bhavatha mā āmisadāyādā比丘们！成为我的法嗣者，莫成为我的财产的继承者。)。dhammadīpa,【形】法灯，法岛(以法为可靠的立足点)。dhammadesanā,【阴】说法，开示佛理。dhammadessī,【阳】法憎者(憎恨法者)。dhammadhaja,【形】法旗(以法为旗帜的)。dhammadhara,【形】法持，持法者(牢记法的人)。dhammaniyāma,【阳】法序(法的次序)。dhammapaṇṇākāra,【阳】法赠(法为赠品)。dhammapada,【中】法句。dhammappamāṇa,【形】法量(借着教义为测量)。dhammabhaṇḍāgārika,【阳】法司库(正义的财务员)。dhammabheri,【阴】法鼓(正义之鼓)。dhammarakkhita,【形】法护(被正义保护的)。dhammarata,【形】法爱(爱好法)。dhammarati,【阴】法乐(以法为乐)。dhammarasa,【阳】法味(法的味道)。dhammarāja,【阳】法王(正义之王)。dhammaladdha,【形】法获(正直取得的)。dhammavara,【阳】优法(优良的教义)。dhammavādī,【形】法语者(依法说的)。dhammavicaya,【阳】择法(对法做检讨)。dhammavidū,【形】知法者(懂法的人)。dhammavinaya,【阳】法与律，法律。dhammavinicchaya,【阳】法决(正当的决定)。dhammavihārī,【形】法住(依法而住的)。dhammasaṃvibhāga,【阳】法的分配。dhammasaṅgīti,【阴】法诵(法的背诵)。dhammasaṅgāhaka,【阳】法的编辑者。dhammasamādāna,【中】法的获得。dhammasaraṇa,【中】归依法。dhammasavaṇa,【中】听闻法。dhammasākacchā,【阴】讨论法。dhammasālā,【阴】法堂。dhammasenāpati,【阳】法将(法的大元帅或总司令，在经典中，指舍利弗、目犍连)。dhammasoṇḍa,【形】爱好法。dhammassāmī,【阳】法主(法的统治者)。dhammadhipati,【形】敬法为指南。dhammānudhamma,【阳】法随法(法次法，合法，守法)。dhammānudhammappaṭipanna﹐【阳】法随法行、法次法向，《长阿含经》译：法法成就。dhammanuvattī, dhammanusārī,【形】随法行(dhamma-follower守法的行动的；相对于‘信行者’ saddhānusārī (faith-follower))。dhammabhisamaya,【阳】法现观(理解真理)。dhammamata,【中】法的甘露。dhammādāsa,【阳】法镜。dhammādhāra,【形】法的支持者。dhammānupassin(dhammānupassī= dhamma(单数形态表达复数意义)+anupassī),随观诸法(adj.,m.s.Nom.)。dhammāsana,【中】法座。nippariyāya-dhammadesanā, 直接或没有受到装饰的教法(直接的方式全面地解说诸究竟法，而完全没有受到装饰)。pariyāya-dhammadesanā, 譬喻式或受到装饰的教法。AA.3.30./II,203.︰Dhammānudhammappaṭipannoti navalokuttaradhammassa anudhammaṃ saha sīlena pubbabhāgapaṭipadaṃ paṭipanno. (法次法向︰行向九种出世间法、适当的法及戒的前分行道。) A.7.64./IV,57.︰Dhammānudhammappaṭipannoti navannaṃ lokuttaradhammānaṃ anurūpadhammaṃ pubbabhāgapaṭipadaṃ paṭipanno.(法次法向︰行向九种出世间法、适当的法的前分行道。)

Dhammacakka,【中】法轮。佛陀入灭后150年左右，阿育王(公元前273～前236年在位)大统一印度，之后，他成为佛教徒，阿育王在印度各地立有单一巨石所雕刻而成的石柱(Ashoka Pillar)，刻有昭告天下的文字。在佛陀初转法轮的鹿野苑，阿育王石柱顶端，特别雕刻四只背对背的威武精美石狮，石狮下有24辐的法轮──象征24缘，象征向四面八方传播佛陀的纶音。

Dhammadhātu﹐【阴】法界。Vism.589.：Taṃsampayuttā phassādayo dhammadhātūti.(与彼(诸识)相应的触等为法界)。SA.12.32./II,67.：Sā hi bhikkhu Sāriputtassa dhammadhātūti ettha dhammadhātūti paccayākārassa vivaṭabhāvadassanasamatthaṃ sāvakapāramīñāṇaṃ. Sāvakānañhi sāvakapāramīñāṇaṃ sabbaññutaññāṇagatikameva hoti. Yathā Buddhānaṃ atītānāgatapaccuppannā dhammā sabbaññutaññāṇassa pākaṭā honti, evaṃ therassa sāvakapāramīñāṇaṃ sabbepi sāvakañāṇassa gocaradhamme jānātīti.()。CS:S-ṭ(S.19.1)pg.2.182：Dhammadhātūti sabbaññutaññāṇaṃ sandhāya vadati. Dhammadhātūti vā dhammānaṃ sabhāvo.

Dhammavinaya,【阳】法与律，法律。有时作「正法律」(saddhammavinaya)。

Dhammasangaṇī, 《法聚论》(或《法集论》)，南传巴利论藏七部论之一。本论对心的善恶、地位、阶段等详加分析，得出八十九种心。)

Dhammapariyāya (梵 Dhammaparyāya), 法门，法波梨耶夜，为佛教教法的通称。

Dhammatā,【阴】常法(一般的规则)，法性(自然)。

Dhammani,【阳】捕食鼠类的游蛇类(如：鼠蛇，锦蛇等)。

Dammika,【形】如法的，正直的。

Dhammilla,【阳】髻，辫子，发辫。

Dhammīkathā,【阴】宗教性的谈话。【工】【离】dhammiyā kathāya。

dhar﹐【字根I.】是(to be)，存在、有(to exist)。

dhar(梵Dhṛ)﹐【字根VII.】支持(support)，握着(to hold)，忍受(to bear)。

Dhara,【形】(在【合】中)怀有的，持有的，记住的，穿着的，戴着的。

Dharaṇa,【中】重量：大约 2/5 盎司。

Dharaṇī,【阴】地球。dharaṇīruha,【阳】树。

Dharati (dhar+a), 持续，继续，活着。【过】dhari。【现分】dharanta, dharamāna。【工】dharantena。

Dharā,【阴】地球。

Dhava,【阳】丈夫，儿茶树(参考 Khadira)。

Dhavala,【形】白色的，清洁的。【名】白色。

dhā(梵dhā, dadh)﹐【字根I.】放(to put)，忍受(to bear)。

Dhāta,【过分】已饱，已喂养，已满足。atidhāta,【过分】太饱。

Dhātī,【阴】护士(nurse)，养母。

Dhātu(Sk. dhātu to dadhāti),【阴】元素，天然的情况，舍利(神圣的遗物)，词根，身体的体液，官能。Dhātukathā,【阴】《界论》。dhātukusala,【中】对元素熟练。dhātughara,【中】舍利室。dhātunānatta,【中】自然或元素的各式个样。dhātuvibhāga,【阳】元素的区分，分配舍利。Aṭṭhārasa dhātuyo：cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu.(十八界︰眼界、色界、眼识界、耳界、声界、耳识界、鼻界、香界、鼻识界、舌界、味界、舌识界、身界、触界、身识界、意界、法界、意识界。) dhātuso, Abl.从界(according to one’s nature)。

Dhātukathā,【阴】《界论》，巴利论藏的第三本书，阐述蕴、处、界诸法之摄不摄及相应不相应之关系。内容共分十四品，首揭十四品之名目和五蕴、十二处、十八界等二十八种论母，次入十四品本文，包括摄类五品、相应类五品及摄、相应组合类四品，共703条问答分别。(《中华佛教百科全书(六)》p.3253.1))

Dhātuka,【形】(在【合】中) 有…性质的。

Dhāna, -dhāna, (Sk. dhāna, to dadhāti; cp. dhātu),【形】1.持拿，包括(holding, containing),【中】(a receptacle). f. dhānī a seat (=ṭhāna), in rāja° “the king’s seat,” a royal town. Often in comb with gāma & nigama (see gāma 3 a): Vin.III,89; J.VI,397; Pv.II,1318.

Dhāniya, -dhāniya, (Sk. dhānya, cp. dhañña2),【形】财富(wealthy, rich, abundant in)。

Dhāra, dhāraka, dhārī(Sk. dhāra to dhāreti; cp. dhara),【形】(在【合】中) 怀有的，持有的，穿着的，戴着的(bearing, holding, having)。

Dhāraka (dhāra-ka)﹐【阳】受持者。dhāraka jātika﹐有受持的性质。

Dhāraṇa﹐【中】受持，忆持。

Dhāraṇaka﹐【中】忆持者，债务者。

Dhāraṇā﹐【阴】忆持，大池。

Dhārā,【阴】1.奔流，水流，阵雨。2.武器的利刃(日语：剑叶)。

Dhāreti (dhar+e), 忍受，支撑，穿着，戴着。【过】dhāresi。【过分】dhārita。【现分】dhārenta 【独】dhāretvā。dhāreyya, 3s.opt.。

Dhāretu,【阳】受持者，持有人，所有者，穿着者，顶戴者。

dhāv(梵dhav, dhanv)﹐【字根I.】跑(to run)。cp.(梵dhav),流动(flow)

Dhāvati (dhāv跑+a), 跑，跑掉(逃走)。【过】dhāvi。【过分】dhāvita。【现分】dhāvanta。【独】dhāviya, dhāvitvā。

Dhāvana,【中】奔跑。

Dhāvī,【形】跑的人。

Dhi,【无】(表示嫌恶，震惊等)咄！呸！(反对演说者时的喊叫)真可耻！没羞！(表示悲痛、懊恼、不幸)唉！咳！呀！

Dhikkata,【形】轻视的，厌恶的，辱骂的。

Dhiti,【阴】精力，勇气。dhitimantu,【形】精力充沛的，坚决的。

Dhī,【阴】智慧(=paññā)，厌恶(=jigucchana)。dhīmantu,【形】明智的。

Dhītalikā,【阴】娃娃。

Dhītu(dhītar),【阴】女儿。dhītā,【3.单.主】。dhītaro,【3.复.主】。puttassa dhītaraṃ, 孙女。

Dhītupati,【阳】女婿。

Dhīyati (dhā+i+ya), 被生。【过】dhīyi。【现分】dhīyamāna。

Dhīra,【形】明智的，明智者。

Dhīvara,【阳】渔夫。

Dhuta, dhūta (dhunāti 的【过分】), 已抖落，已摆脱，已撤走。dhutaṅga ,【中】头陀支，苦行支。dhutadhara,【形、中】修持头陀支者，苦行者。dhutavādī,【阳】人教授头陀支的人。《清净道论》Vism.59︰十三头陀支。即(一)粪扫衣支，(二)三衣支，(三)常乞食支，(四)次第乞食支，(五)一座食支，(六)一钵食支，(七)时后不食支，(八)阿练若住支，(九)树下住支，(十)露地住支，(十一)冢间住支，(十二)随处住支，(十三)常坐不卧支。

Dhutta, Dhuttaka(Sk. dhūrta, dhūrtaka,from dhūrvati & dhvarati to injure, deceive),【阳】沉湎，过着堕落生活的人，恶棍，狡猾，奸狡，骗子(of abandoned life, wild, fast, cunning, crafty, fraudulent; wicked, bad. (m.) a rogue, cheat, evil-minded person, scoundrel, rascal)。Sn.v.106.︰“Itthidhutto surādhutto, akkhadhutto ca yo naro; Laddhaṃ laddhaṃ vināseti, taṃ parābhavato mukhaṃ”.(这种好色、嗜酒、好赌的人，将所得挥霍一空，是毁灭的原因。)

Dhuttī, dhuttikā,【阴】上方的。

Dhunana,【中】抖落，摆脱，废除。

Dhunāti (dhu+nā), 投，掷，抖落，摆脱，除去。【过】dhuni。【现分】dhunanta。【义】dhunitabba,【独】dhunitvā。

Dhura,【中】1.办公室，职责，费用。2.轭、槅。3.车辕。4.前部。【形】最初的，接近的。dhuragāma,【阳】附近的村庄。dhurandhara,【形】有办公室的，接受职责的。dhuranikkhepa,【阳】放弃希望，放弃职责。dhurabhatta,【中】经常施食。dhuravahana,【中】有轭，有办公室。dhuravihāra,【阳】附近的寺院。

Dhuva,【形】稳定的，长久的，经常的，不变的。dhuvaṃ,【副】经常地，不变地。

dhū(梵dhū / dhu)﹐【字根V.】使震惊(to shake)。

Dhūpa,【阳】熏香(incense)。

Dhūpana, 1.熏，香熏。2.调味料，(咖哩的)调料。

Dhūpāyati (dhūpa 的【派】) 出烟，熏制。【过】dhūpāyi。【现分】dhūpāyanta。【过分】dhūpāyita。

Dhūpeti (dhūp+e), 以油滋味，以油调味，熏制，使发香。【过】dhūpesi。【过分】dhūpita。【独】dhūpetvā。

Dhūma,【阳】烟，臭气。dhūmaketu,【阳】慧星，火。dhūmajāla,【中】烟网(大量的烟)。dhūmanetta,【中】烟囱，烟斗，烟袋，烟嘴。dhūmasikha,【阳】火。dhūmāyitatta,【中】黑暗化，乌云密布，成为似烟的。

Dhūmāyati (dhūma 的【派】), 吸烟，发烟燃烧，乌云密布。【过】dhūmāyi。

Dhūli,【阴】灰尘。台语：土沙粉thoo5 sua hun2，扬(霙)埃ing ia。

Dhūsara,【形】灰褐色的，微黄色的。

Dhenu,【阴】母牛，任何雌性动物。dhenupa,【阳】牛犊(未断奶的小牛)。

Dhota, (dhovati 的【过分】)。Dhotodano﹐纯净饭王(古译：斛饭王)。

Dhona,【形】明智的。

Dhorayha,【形】能负担的，能驮轭的，【阳】驮畜。

dhov﹐【字根I.】洗(to wash)。

Dhovati (dhov洗+a), 洗，冲洗，纯净。【过】dhovi。【过分】dhota。【现分】dhovanta。【义】dhovitabba。【独】dhovitvā, dhoviya。

Dhovana,【中】洗涤。

N

N, 巴利文字母表的罗马化拼音第二十个辅音字母。发音好像汉语中的 n。

Na,【无】(否定虚词), 没有，不(no, 也是否定虚词，有强调之意)。Kadā,【副】什么时候? na koci﹐无人(no one﹐not anyone)。na kassaci﹐无人的(of no one)。na kiñci﹐无事、无物(nothing﹐not anything)。na kathañci﹐无法(no way﹐not in anyway﹐under no circumstances)。na kadāci﹐无任何时候、从不(never)。na katthaci﹐无论任何地方(nowhere﹐not anywhere)。

Naṃ, 1.ta的中.单.主(另外两种taṃ (the usual form) ﹑tad(older))。2. ta的阳.单.宾或ta的中.单.宾。

Nakula,【阳】猫鼬(mungoose)。

Nakka,【阳】龟(turtle)。

Nakkhatta,【中】星座，星宿(ㄒㄧㄡˋ，台语chinn siu3)，星，庆祝。nakkhattakīḷā,【阴】nakkhattakīlana,【中】在某些星座的出现而庆祝的节日。nakkhattapāṭhaka,【阳】占星家。nakkhattayoga。【阳】行星的连接，占星术。nakkhattarāja,【阳】星王(月亮)。

Nakha,【阳】【中】指甲，爪。nakhapañjara,【阳】爪。nakhasikha, 【阴】指端。

Nakhī,【形】有爪的。

Naga,【阳】山。gāmā gāmaṃ nagā nagaṃ, 从这村到那村，从这山到那山。

Nagara,【中】城镇，城堡，要塞。nagaraguttika,【阳】市长。nagaravara,【中】皇家城市。nagaravāsin,【阳】市民。nagarasodhaka,【阳】清道夫。nagarasobhinī,【阴】城市的美女，城镇的妓女。

Nagga(Ved. nagna)(=niccola PvA. 32),【形】赤裸的，裸的(naked, nude)。naggacariyā,【阴】裸露。naggasamaṇa,【阳】裸行者。

Naggiya,【中】裸露。

Naṅgala,【中】犁。naṅgalaphāla,【阳】(犁)铧，铧头。naṅgalalīsā,【阴】犁辕。

Naṅguṭṭha,【中】尾。

Nacirassaṃ,【副】不久。

nacc(梵naṭ)﹐【字根I.】跳舞(to dance)。cp.(梵nṛt),跳舞(dance)

Nacca(<naṭ跳舞),【中】舞蹈，表演。naccaṭṭhāna,【中】剧场，舞场。A.3.103./I,261.︰Ummattakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ naccaṃ.(诸比丘！于圣者之律，舞蹈是疯子。)受八戒时，「离舞蹈」之一项，《小诵注释》：naccaṃ nāma yaṃkiñci naccaṃ.(舞蹈：任何舞蹈。) (KhA.CS:p.26)

Naccaka,【阳】舞者，演员。

Naccati (naṭ(梵 nṛt )舞蹈+ya,(=naṭati VvA.210)), 跳舞，表演(to dance, play)。【过】nacci。【现分】naccanta, naccanto(m.s.Nom., D.I,135)。【独】naccitvā。fut. naccissati ; inf. naccituṃ.。caus. naccāpentī(to make play Vism.305 (so read for nacch°))。

Naccana (Ved. *nṛtyana, cp. Naṭana), 跳舞(dance, dancing)。

naṭ﹐【字根I.】跳舞(to dance)。

Naṭa, naṭaka, naṭṭaka, nattaka,【阳】舞者(dancer)，演员。

Naṭṭa, natta, nattana,【中】舞蹈，表演，演艺。

Naṭṭha, (nassati 的【过分】), 已遗失，已毁灭。

Nata, (namati 的【过分】)( Sk. nata, pp. of namati)﹐已弯曲，已弯下，已倾向(bent (on) )。【反】anata﹐已不弯曲。

Nati,【阴】弯曲，倾向，弯腰。

Nattamāla,【阳】水黄皮(产于亚洲的一种豆科乔木 (Pongamia glabra)，具羽状复叶，有光泽；花序总状，花乳白色，芳香，用作遮荫树和一种照明油的来源)。

Nattu,【阳】孙子。nattupanattakā(nattu+pa-nattakā), 孙子的孙子。

Natthi (na+atthi), 没有，不，不呈现。natthika-diṭṭhi,【阴】断见(否认死后还会以任何形式存在，因此不承认业有善恶)。natthikavāda,【阳】断见论。natthikavādī,【阳】持断见的人。natthitā,【阴】缺席。natthibhāva,【阳】缺席。natthī ti (=na atthi ti)(ti之连音「连音规则」)没有。natthipaccaya﹐无有缘。《发趣论》(Paṭṭhāna)(CS:p.1.9)：22. Natthipaccayoti-samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo.(无有缘：(前一名聚)诸心心所法等无间灭去，对于现在诸心心所法来说，是由无有缘而为缘。)

Natthu,【阴】鼻子。natthukamma,【中】鼻子的治疗(采用倒油等)。

nad(梵nad)﹐【字根I.】制造噪音(to make a noise)。

Nadati (nad制造噪音+a), 吼，制造噪音。【过】nadi。【现分】nadanta。【过分】nadita。【独】naditvā。

Nadana,【中】吼声。

Nadī,【阴】河。nadīkūla,【中】河岸。nadīdugga,【中】因为有河而不能达到的地方。nadīmukha,【中】河口。nadīsota,【中】河流。Gaṅgā, Yamunā, Sarabhū, Aciravatī, Mahī, (印度五大河：)恒何(恒伽)、摇尤那、舍牢浮、阿致罗筏底河、摩企。) Aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhati; Avīcimanusambandho, nadīsotova vattatīti.(一心生起，另一心灭去；相续不断，滚滚如河流。)(DA.2./I,193.；MA.10./I,261.；SA.47.2./III,190.)

Naddha, (nandhati 的【过分】), 已打结，已包装，已以…拧。

Naddhi,【阴】皮带。

Nanandā,【阴】丈夫的姊妹。

Nanu,【无】(肯定虚词)不是吗？确定地，当然。

nand(梵nand)﹐【字根I.】高兴(to be glad)。

Nanda, nandaka,【形】1.庆祝的，欢庆的。2.人名。

Nandati (nand高兴+a), 很高兴，欢喜，嗜好。【过】nandi。【过分】nandita。【现分】nandamāna。【义】nanditabba。【独】nanditvā。

Nandana,【中】庆祝，难陀园(在忉力天，因陀罗城的一个花园名)。

Nandanā,【阴】庆祝。

Nandi,【阴】快乐，欢喜，高兴，渴望。nandikkhaya,【阳】喜尽(渴望的耗尽)。nandirāga,【阳】喜染(热情的高兴)。nandisaṃyojana,【中】喜结(渴望的桎梏)。

nandh﹐【字根I.】绑(to bind)。

Nandhati (nandh绑+ṃ-a) (for nayhati, der. fr. naddha after analogy of baddha>bandhati), 裹，拧，系(to bind, to cover)。【过】nandhi。【独】nandhitvā。参考 Vinandhati, apiḷandhati, upanandhati, onandhati, pariyonandhati。

Nandhi, Nandi, (Sk. naddhrī to naddha, pp. of nah to bind)【阴】皮带(a strap, thon)。参考 Naddhi。

Napuṃsaka(napuṃsaka=na+puṃs “notmale”),【形】【阳】太监，中性(of no sex;; in gram. of the neuter gender)。

Nabha,【阳】【中】天空(mist, vapour, clouds, sky)。(在【合】中取nabho 的词形。例：nabhogata = 存在天空中。

nam(梵nam)﹐【字根I.】弯曲(to bend)。

Namakkāra(梵namaskāra),【阳】尊崇，尊敬，顶礼。

Namati (nam弯曲+a), 鞠躬，顶礼。【过】nami。【过分】nata。【现分】namanta。【独】namitvā。【义】namitabba。bhāsāya cittaṃ namati.(把心转向于论说)。

Namaste(namas+te), namaskar, 【印】我敬礼你，你好(Literally “I bow to you.”)。

Namassati (namas+a；Ved. namasyati, denom. fr. namo), 敬礼，尊敬(to pay honour to, to venerate, honour, do homage to (often with pañjalika & añjaliṃ katvā)。【过】namassi, namassiṃsu。【过分】namassita。【现分】namassaṃ, namassanto, namassamāna。【独】namassitvā, namassiya。【不】namassituṃ。【使】namassāpeti。pot. namasseyya, 1st pl. namassemu; ppr.

Namassana,【中】namassnā,【阴】尊敬，崇拜。

Namuci,【阳】破坏者，死亡；魔王。

Namo & Nama (Ved.﹑梵 namas),【无】敬礼、归敬、归依、归命(nomage, veneration)。音译：南牟、那谟、南谟、那摩、曩莫、纳莫等。多使用于念诵前的礼敬语，如：

Namo tassa Bhagavato Arahato Sammāsambuddhassa.

南摩 达色 巴鹅瓦多 阿拉哈多 三妈三菩达色

归依 彼 有幸福者、世尊 阿罗汉 等 | 正觉

namo ta bhagavant arahant sammā+sambuddha

ind. m.s.Dat. m.s.Dat. m.s.Dat. m.s.Dat.

皈依世尊‧阿罗汉‧正等觉者(三遍)

《大悲咒》：南无喝啰怛那哆啰夜耶(梵语namo ratna-trayāya)，即：归依佛法僧三宝。

namo te atthu : 我礼敬您(namo … atthu : 直译是「让礼敬…存在」，意译是︰我礼敬！。te<ta, s.Dat.对他，在此「他」，是指「您」，一种尊敬的用法。)。

Nammadā,【阴】印度的一条河名。

Naya,【阳】方法，计划，方式，推论，正确的结论。

Nayati, (ni+a), 带领，指导，引导。【过】nayi。参考 Neti。【独】natvā。

Nayana,【中】眼睛。

Nayāvudha,【阳】眼睛即武器(即：阎摩王 Yama)。

Nayidaṃ(na不+ y +idaṃ那么)﹐那么，不…。

Nayhati (nah +ya), 系，绑，裹，拧。【过】nayhi。【过分】naddha。【独】nayhitvā。

Nara,【阳】人，人类。naradeva,【阳】国王。naravīra,【阳】英雄，佛陀。narasīha,【阳】人中狮，佛陀。narāsabha,【阳】人中君王(人的统治者)。nararuttama,【阳】人之最。narādhama,【阳】坏人，恶劣的人。

Naraka, 炼狱，地狱，音译：那落迦。cf. niraya,【阳】地狱。

Naraggi,【阳】地狱火。

Nalāṭa,【阳】额。

Nalinī,【阴】莲花池。

Nava,【形】1.新的。2.九。navakamma,【中】新的工作。navakammika,【形】建筑的专家。navaṅga,【形】有九部分的。navanavuti,【阴】九十九。

Navaka,【阳】初学者，新人，年轻人。【中】九个一组。navatara,【形】较年轻的(年纪较小者)。bhikkhū navakatarā﹐诸较年轻的比丘。

Navattabbārammaṇa, 【中】当新的所缘(=现在所缘)。

Navanīta,【中】鲜奶油。

Navama,【形】第九。navamī,【阴】农历初九〔白月初九〕(或农历廿四日〔黑月初九〕)。

Navuti,【阴】九十。

nas﹐【字根III.】消失(to vanish)。cp. (梵nas),使联合(unite)。

Nassati (nas消失+a), 毁灭，消失。【过】nassi。【过分】naṭṭha。【现分】nassanta。【独】nassitvā。

Nassana,【中】不见，损失，破坏。

Nahāta, nhāta (nahāyati 的【过分】), 已经沐浴(的人)。

Nahāna, nhāna,【中】沐浴，洗澡。《南海寄归内法传》卷三︰“又洗浴者,并须饥时，浴已方食，有其三益︰一则身体清虚,无诸垢秽。二则痰癊消散，能餐饮食。”nahāniya,【中】沐浴粉(洗澡用的肥皂粉)，任何对沐浴有用的东西。

Nahāpaka,【阳】沐浴待人(服务沐浴的员工)。

Nahāpana,【中】(服务他人)沐浴，(给人)洗澡。

Nahāpita,【阳】理发师。

Nahāpeti (nah+āpe), (给人)沐浴，洗，洗礼(to bathe (trs. & intr.), to wash, to perform an ablution)。【过】nahāpesi。【过分】nahāpita。【现分】nahāpenta。【独】nahāpetvā。

Nahāyati (nhā+ya), 洗澡。【过】nahāyi。【现分】nahāyanto, nahāyamāno。【独】nahāyitvā, nahātvā。【不】nahāyituṃ。3s.opt. nahāyeyya, nhāyeyya。grd. nahāyitabbaṃ(Vin.II,220, 280)。

Nahāru, nhāru(sk.snāyu),【阳】筋，腱，筋缠。nahārusambandha(nahāru + sambandha< saṃ+bandh绑),【阳】以筋连结的。Vism.253︰Nhārūti nava nhārusatāni. (腱︰有九百的腱)

Nahuta,【中】一万，万数，直译︰那由他。Mv.I,41.︰“bahukehi kappanahutehīti.(无数万劫中)

Naḷa,【阳】芦苇，管。naḷakāra,【阳】编篮工人，芦苇业员工。naḷakalāpa,【阳】一捆芦苇。naḷamīṇa,【阳】虾。naḷagāra,【中】茅屋(以芦苇制成的小屋)。

Nāka,【阳】天堂。

Nāga,【阳】龙，眼镜蛇，象，铁力木(指藤黄科东印度产的乔木 (Mesua ferrea)，羽状复叶，叶子长椭圆形，花期每年3~5月，花大，红色，生长在热带地区。为木材中最坚韧者、最重的，每立方米重达1122公斤，呈黑褐色或紫褐色，可用来雕刻；用其花芽可以获得红色的染料)，高贵的人。nāgadanta, nāgataka,【中】象牙钉，在墙壁上的钉。nāgabala,【形】有象的力量的。nāgabalā,【阴】猫尾射 (Uraria Lagopodioides)。nāgabhavana,【中】龙的区域。nāgamāṇavaka,【阳】龙族的年轻人。nāgamānavikā,【阴】龙族的年轻未婚女子。nāgarāja,【阳】龙王。nāgarukkha,【阳】龙树，铁力木树。nāgalatā,【阴】龙藤(蒌叶藤)。nāgaloka,【阳】龙的世界。nāgavana,【中】铁力木树林，有象的森林。Nāgārjuna(ārjuna阿顺那),【梵】龙树(据说弥勒菩萨将在此树下成佛)。anīkaggaṃ nāgasaṅghapurakkhato, 以象为前锋的军队。

Nāgara,【中】市民。

Nāgarika,【形】有市民特征的，彬彬有礼的，有礼貌的。

Nāṭaka,【中】戏剧。

Nāṭakiṭṭhī, nāṭikā,【阴】舞女。naccagītakusalaṃ nāṭakitthiṃ, 擅长歌舞的舞女。

Nadika, 那低卡，一那低卡等于24分钟。

nāth(梵nāth / nādh)﹐【字根I.】问(to ask)，精通、拥有(to be master)。

Nātha,【阳】保护，保护者，依怙主。《法句经注》(DhA.v161.)：Nātho’ti patiṭṭhā.(‘保护’为‘支持’(或依怙、救助、保护)义)古锡兰文《法句经规矩》(Dhammapada puranasannaya﹐p.77.，将nātho一字代以pihita vaneya「乃一支柱(依怙、救助)」。anātha，无助)、无支应、无保护、贫乏；不可译为「没有主宰」或「无主」。Lokanātho﹐世间的皈依处；不可译为「世间之救主」。

Nāda,【阳】吼，声音。

Nānatā,【阴】各式各样。参考 Nānatta。

Nānatta,【中】各式各样，多样性，多种。nānāttakāya,【形】有多样性的身体状态的。

Nānā,【无】不同的，不同地。nānākaraṇa,【中】各式各样，差异。gotta,【形】种种血统的。nānājacca,【形】种种国家的。nānājana,【阳】种种人。nānātitthiya,【形】种种宗教的。nānāppakāra,【形】各种不同的，多种形式的。nānāratta,【形】种种颜色的。nānāvāda,【形、中】有不同的见解，种种见解。nānāvidha,【形】各种不同的，种种的。nānāsaṃvāsaka,【形】住在不同的团体的。

Nābhi,【阴】脐，肚脐，轮毂(车轮的中心部)。

Nāma,【中】名字，名(name。S.1.61.，缅甸英译：nomenclature命名)。有名无实的非物质元素，例：心识，知觉等，由于它等只挂个名，所以就称它等为名)。倾向故为「名」(namatīti nāmaṃ)，变坏故为「色」(ruppatīti rūpaṃ)(Vism.527)。SA.12.2./II,16.：namanalakkhaṇaṃ nāmaṃ. Ruppanalakkhaṇaṃ rūpaṃ.(‘倾向之相’为‘名’。‘败坏之相’为‘色’。)。Vbh.162.︰Tattha katamaṃ nāmaṃ? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho–idaṃ vuccati “nāmaṃ”. Tattha katamaṃ rūpaṃ? Yaṃ rūpaṃ nissāya manoviññāṇadhātu vattati–idaṃ vuccati “rūpaṃ”.( 此中，什么是‘名’？受蕴、想蕴、行蕴，这称为名。此中，什么是‘色’？凡是色藉由意识界支持而转起，这称为色。)【形】(在【合】中) 名叫…。nāmakaraṇa,【中】命名。nāmagahaṇa,【中】得名。nāmadheya, nāmadheyya,【中】名字。【形】名…的。nāmapada,【中】名词。nāmarūpa,【中】名色(name-and-form)。

Nāmaka,【形】(在【合】中) 名叫…的，凭名字。

Nāmeti (namati 的【使】), 鞠躬，顶礼，合十。【过】nāmesi。【过分】nāmita。【独】nāmetvā。

Nāyaka,【阳】领袖，主人。nāyikā,【阴】女领袖，女主人。cha nāyaka-guṇa,六种领袖的特质，1.khama【形】宽恕的。2.jāgariya,【中】清醒，警寤。3.dayā【阴】怜悯，仁慈。4.uṭṭhāna【中】敏锐。5.saṃvibhāga,【阳】分享。6.ikkhana【中】看见，睿智。balanāyako﹐有力的领袖。

Nāraṅga,【阳】柑橘树(the mandarin orange tree﹐亚洲东南部的小型有刺常绿树 〔柑橘属〕(Citrus reticulata)，结甜的可食用果实)。

Nārāca,【阳】铁棒。

Nārī,【阴】女人，婇女(有时作‘天女’，另一字：apsaras(梵))。

Nālaṃ (na+alaṃ),【无】不足够，不适合的。

Nāvā,【阴】船，舟。nāvatittha,【中】船埠，港口，渡口。nāvasañcāra,【阳】通航。

Nāvika,【阳】水手。nāvikī,【阴】女水手。

Nāvutika,【形】九十岁。

Nāsa(Sk. nāśa, see nassati),【阳】毁灭，破坏，死亡(destruction, ruin, death)。usually vināsa, also adj. vināsaka.

Nāsana(Sk. nāśana),【中】杀害，破坏，逐出，灭摈(destruction, abandoning, expulsion)。《普端严》解释说：「这里有三种灭摈(nāsana)：共住灭摈(saṃvāsanāsana)、形相灭摈 (liṅganāsana)和处罚灭摈(daṇḍakammanāsana)。(Sp.pāci..428.) nāsanantika,【形】灭摈的(a bhikkhu who is under the penalty of expulsion Vin.I,255.)。

Nāsā(Vedic nāsā),【阴】1.鼻子(nose)。2.象鼻(the trunk (of an elephant))。nāsārajju,【阴】鼻绳，牛绳(串在牛鼻的绳)。nāsāpuṭa﹐【阳】【中】鼻腔(“nose-cup”; the outside of the nose, the nostril)。nāsāvāta,【阳】鼻风(breath from the nostrils J.III,276.)。

Nāsika (cp. Sk. nāsikya) ,【形】鼻子的(belonging to the nose, nasal, in nāsikasota the nostril or nose (orig. “sense of smell”)。

Nāsikā,【阴】鼻子。nāsikasota﹐鼻孔。

Nāsitaka (see nāsa & nāseti) ,【形】灭摈的(one who is ejected Vin.IV,140 (of a bhikkhu))。

Nāseti (nas+e)(Sk. nāśayati, Caus. of nassati), 杀，毁灭，破坏，驱逐(to destroy, spoil, ruin; to kill)。【过】nāsesi。【过分】nāsita。【现分】nāsenta。【独】nāsetvā。【义】nāsetabba。【不】nāsetuṃ。SA.42.9./III,107.︰Vidhamatīti dhamento viya nāseti.(吹毁︰如(风)吹毁。)

Nāla, Nāḷa(Sk. nāla),【阳】茎，梗，管，度量器(a hollow stalk, tube, pipe; also a measure of capacity)。nāḷamatta,【形】大约一管的容量。

Nāḷi, Nāḷī(Sk. nāḍī),【阴】呐砺(一种管形的容量，16 nāḷi = 1 doṇa；1 nāḷi = 1 pattha)，管。nāḷipaṭṭa,【阳】帽，笠。

Nāḷikā,【阴】管，瓶子。

Nāḷikāyanta,【中】时钟(沙钟，沙定时器)，测量时间的仪器。

Nāḷikera(Sk. nārikera, nārikela, nalikera, nālikela),【阳】椰子树(the coconut tree Vv 4413; J.IV,159; V,384; DA.I,83; VvA.162.。有羽状叶子的椰子树〔椰子属〕(Cocos nucifera)，在热带地区广泛种植，用于食品、饮料、油、盖屋顶、纤维制品、器皿和装饰品)。【中】椰子(椰子树的褐色硬外壳的大种子，包括围绕有部分液体充填的中央果穴的白果肉)。印度传统草药(Ayurvedic)的一些药方中，椰子油是重要成分，有些地方病人每天喝整杯椰子油治病。近代提炼出较高纯度的中链脂肪酸(c-8, c-10)，大大的提高排毒、清除身体的垃圾，治病的能力。

Nāḷikerika,【形】椰子树(belonging to the coconut tree J.V,417.)。

Nāvika (Sk. nāvika) 1.船员(a sailor, mariner J.II,103; IV,142; Miln.359; Dāvs.IV,43 (captain)。2.船员(a ferryman J.II,111; III,230 (Avariya-pitā.))。

Ni-﹐【前缀】下。

Ni-, nir-﹐【前缀】否，无，外。

Nikaṭa, nikaṭṭha,【中】邻居关系。【形】接近的。

Nikaṇṇika, 【形】秘密地(under (4) ears, secret, cp. catukkaṇṇa J.III.124; nt. adv. secretly。

Nikati(Sk. nikṛti),【阴】欺骗(fraud, deceit, cheating)。Instr. nikatiyā (metri causa) J.I.223, nikatyā J.II.183, nikacca S.I,24.

Nikanta, nikantita, (Nikantati的【过分】) 砍倒，切断。

Nikantati (ni+kant+a), 砍倒，切断。【过】nikanti。【独】nikantitvā。

Nikanti﹐【阴】微细的欲求。

Nikara,【阳】多数。

Nikaraṇā﹐【阴】欺骗(=nikati (fraud))。

Nikaroti(Sk. nikaroti, ni+karoti),欺骗(to bring down, humiliate, to deceive, cheat) (nikubbetha 2p.pl.pot.=vañceyya). pp. nikata。

Nikasa(Sk. nikasa, ni+kasati),【阳】磨石(a whetstone)。

Nikāmanā(=nikanti),【阴】渴求。

Nikāmalābhī,【形】已轻易获得某物的人。

Nikāmeti (ni+kam(梵kram)超越+e), 渴望，要求。【过】nikāmesi。【过分】nikāmita。【现分】nikāmenta。

Nikāya,【阳】团体，教派，收集。

Nikāsa,【阳】邻近。

Nikiṭṭha,【形】低的，劣的。

Nikīḷitāvin (fr. ni-kīḷati),【形】游戏(playful, playing or dallying with (c. Loc.), finding enjoyment in S I.9 (a° kāmesu); IV.110 (id.).

Nikuñja,【阳】【中】峡谷，灌木丛。

Nikūjati (ni+kūj +a), 吱喳而呜，鸟鸣。【过】nikūji。【过分】nikūjita。【现分】nikūjamāna。

Niketa, niketana,【中】住所，家。

Nikkaṅkha,【形】自信的，无疑的。

Nikkaḍḍhati (ni+kaḍḍh +a), 丢出，拖出，驱逐。【过】nikkaḍḍhi。【过分】nikkaḍḍhita。【义】nikkaḍḍhitabba。【独】nikkaḍḍhitvā, nikkaḍḍhiya。

Nikkaḍḍhana,【中】拖出，逐出。

Nikkaṇṭaka,【形】无刺的，无敌的。

Nikkaddama,【形】无泥的。

Nikkama,【阳】努力。

Nikkaruṇa,【形】无慈悲心的，无良心的。

Nikkasāva,【形】无杂质的。

Nikkāma,【形】无渴望的，无贪欲的。

Nikkāraṇa,【形】无根据的，无显著原因的。nikkāraṇā,【副】没有理由，没有原因，没有目的。

Nikkilesa,【形】不堕落的，没有沾污的。

Nikkujja,【形】心烦意乱的，颠倒，放弃的。

Nikkujjeti (ni+kuj +e), 颠倒，倒置。【过】nikkujjesi。【过分】nikkujjita。【独】nikkujjetvā, nikkujjiya。Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti.(大德！就像颠倒的当翻转，隐覆的当揭露，迷失的当示道，黑暗的当提(油)灯，使「有眼的看到东西(诸色)。」)

Nikkuha,【形】不骗人的。

Nikkodha,【形】不忿怒的。

Nikkha,【阳】大金币，大约等于 25 dharaṇa 的重量。

Nikkhanta (nikkhamati ‘离去’的【过分】), 已出去，已离去，已出发。

Nikkhama,【阳】nikkhamana,【中】出去，离开。

Nikkhamati (ni+kam(梵kram)超越+a), 离去，往前去，出家。【过】nikkhami。【现分】nikkhamanta。【独】nikkhamitvā, nikkhamma。【义】nikkhamitabbha。【不】nikkhamituṃ。

Nikkhāmeti (nikkhamati 的【使】), 令出去，出示，使显示。【过】nikkhāmesi。【过分】nikkhāmita。【现分】nikkhāmenta。【独】nikkhāmetvā。

Nikkhitta, (Nikkhipati的【过分】放下，搁置，放弃。nikkhittadhura﹐【中】放下职责。paviveke nikkhittadhurā﹐闲居而无所事事。

Nikkhipati (ni+khip抛+a), 放下，搁置，放弃。【过】nikkhipi。【现分】nikkhipanta。【独】nikkhipitvā。【义】nikkhipitabba。

Nikkhepa,【阳】nikkhepana,【中】放下，摆脱，丢弃，概括的处理。

Nikhanati, & Nikhaṇati (ni+khan掘+a；Sk. nikhanati), 掘进去，埋葬(to dig into, to bury, to erect, to cover up)。【过】nikhaṇi。【过分】nikhāta。【现分】nikhaṇanta。【独】nikhaṇitvā。

Nikhāta (pp. of nikhaṇati), 1.掘，埋(dug, dug out (of a hole), buried (of a body))。2.掘入，埋入(dug in, erected (of a post))。【反】anikhāta。

Nikhādana,【中】凿子。

Nikhila,【形】所有的，整个的，全部的。

Nigacchati (ni+gam去+a), 遭受，达到。【过】nigacchi。

Nigaṇṭha(梵nirgrantha),【阳】尼干陀、尼干子(耆那教的称呼)。Nigaṇṭho Nāṭaputto﹐尼干陀若提子(耆那教教主，又称为‘大雄’Mahvīra)。《中阿含19经》叙说佛指示尼干外道以苦行灭前世之业非解脱之正道，有三点理由：(一)尼干不知前世为有我为无我，不知前世有作恶或未作恶，现世苦尽或未尽。(二)尼干依苦行即于现世作苦而已。因为业不可因勤、因苦行转作乐报。(三)尼干等亦知以苦行转苦报业为乐报业，乃至转熟报业为不熟报业，是不可能的。又说尼干有五可憎恶，如来得五称誉。中部(cf. M.101.Devadahasuttaṃ天臂经)。

Nigama,【阳】市镇。

Nigamana,【中】结论，说明，跋。

Nigaḷa,【阳】锁象脚的链。

Nigūhati (ni+gūh+a), 掩盖(台语︰am kham3)，隐藏，藏。【过】nigūhi。【过分】nigūhita, nigūha,【独】nigūhitvā。

Nigūhana,【中】隐匿，内敛。

Niggacchati (ni+gam去+a), 出去，从…传出。【过】niggacchi。【过分】niggata。【独】niggantvā。

Niggaṇhaṇa,【中】责备，处罚。

Niggaṇhāti (ni+gah拿+ṇhā) 斥责，指责，制止，蹈。【过】niggaṇhi。【过分】niggahita。【现分】niggaṇhanta。【独】niggayha, niggaṇhitvā, niggahetvā。vāmena pādena niggahetvā dakkhiṇena pādena vittharetvā﹐左足蹈之，右足展之。

Niggama,【阳】niggamana,【中】出去，离开，结果。

Niggayha-vādī,【阳】责难地说的人。

Niggaha,【阳】责难，过失，责备。

Niggahaṇa(梵nirgahaṇa, nis+gahaṇa)﹐【形】获得物的。

Niggahīta,【中】鼻音的辅音 ṃ。

Niggahetabba,【义】可以被责备，可以被检查。

Niggāhaka﹐【阳】斥责的人，制止的人。

Nigguṇḍī,【阴】梣叶槭牡荆 (Vitex Negundo)(药草)。

Niggumba,【形】无矮树丛的，清楚的。

Nigghātana,【中】杀害，破坏。

Nigghosa,【阳】大喊大叫。

Nigrodha,【阳】孟加拉国榕(一种热带的印度无花果树〔榕属 Ficus benghalensis〕因其枝上生有气根，垂入土中并长成另外的树干，所以覆盖面积很大。因装饰性和树荫而被种植)。nigrodhapakka,【中】孟加拉国榕的成熟果实。nigrodhaparimaṇḍala,【形】有如孟加拉国榕的圆周一般相称的四肢。ajapāla-nigrodha, 阿阇惒罗尼拘类(榕树之一种)。

Nighaṃsa,【阳】nighaṃsana,【中】摩擦，擦伤。

Nighaṃsati (ni+ghaṃs+a), 擦，摩擦，抹掉。【过】nighaṃsi。【过分】nighaṃsita。【独】nighaṃsitvā。

Nighaṇḍu, 同义词字典。

Nighāta,【阳】击倒，杀死，破坏。

Nicaya,【阳】积聚，堆起。

Nicita (nicināti 的【过分】), 已堆积。

Nicca,【形】不变的，连续的，长备的。niccakālaṃ,【副】时常地，不变地。Niccadāna,【中】常施((AA.4.39.)：Niccadānanti salākabhattaṃ(以木片(木瓢)分发食物)。niccabhatta,【中】连续不断的粮食。niccasīla,【中】不间断的守戒。

Niccatā,【阴】连续性，永久性。

Niccamma,【形】无皮肤的，鞭打脱的。

Niccala,【形】不动的。niccalabhāvena﹐以不动的状态。

Niccaṃ,【副】不变地，总是地，长备地。

Niccola,【形】无覆盖的，赤裸的。

Nicchaya,【阳】决议，果断，辨别。

Niccharaṇa,【中】散发，传出。

Niccharati (ni+car+a), 从…出去，从…往前，散发。【过】nicchari。【过分】niccharita。【独】niccharitvā。

Nicchāta,【形】不饥饿的，满足的。

Nicchāretā﹐

Nicchāreti (niccharati 的【使】), 1.发出，送出。2.说话。【过】nicchāresi。【过分】nicchārita。【独】nicchāretvā。

Nicchita, (Nicchināti的【过分】) 区别，考虑，调查。

Nicchināti (ni+chi +nā), 区别，考虑，调查。【过】nicchini。

Nija(Sk. nija),【形】自己的。nijadesa,【阳】自己的国家。

Nijjaṭa(Sk. *nirjaṭa, nis+jaṭa, adj. to jaṭā),【形】松开的，解缠结的(disentangled)。

Nijjara(Sk. nirjara),【形】衰老的，衰退的(causing to decay, destroying, annihilating)。【阳】神。

Nijjareti (ni+jar +e；Sk. nir-jarayati; nis+jarati1), 毁坏，消灭(to destroy, annihilate, cause to cease or exist)。【过】nijjaresi。

Nijjiṇṇa(Sk. nirjīrṇa, nis+jiṇṇa),【过分】已破坏、已用尽(destroyed, overcome, exhausted, finished, dead)。

Nijjivha,【形】没有舌头的。【阳】野公鸡。

Nijjīvata (Sk. nirjīvita, nis+jīva1,【形】无生命的(lifeless, soulless)。

Nijjhatti (abstr. to nijjhatta, cp. BSk. nidhyapti, formation like P. ñatti>Sk. jñapti) ,【阴】说服、了解、实现(conviction, understanding, realization; favourable disposition, satisfaction. diṭṭhinijjhāna-kkhanti, (delighting in speculation)。

Nijjhāna1 (<ni+jhā (梵dhyā) *Sk. nidhyāna),【中】洞察力，审谛(understanding, insight, perception, comprehension; favour, indulgence (=nijjhāpana), pleasure, delight)。nijjhānaṃ khamati, 乐在其中，寻求快速(to be pleased with, to find pleasure in)。

Nijjhāna2 (nis+jhāna2),【中】(conflagration, in anto nijjhāyana = nijjhāyana PvA.18 (cittasantāpa+in expln of soka)。

Nijjhāpana (Sk. *nidhyāpana, ni+jhāpana, Caus. to jhāpeti),【中】(favourable disposition, kindness, indulgence J.IV.495 (°ṃ karoti=khamāpeti Com.; text reads nijjhapana).

Nijjhāpaya (Sk. *ni-dhyāpya, to nijjhāpeti),【形】已辨别、已了解(to be discriminated or understood)。dunijjhāpaya, 不易辨别。

Nijjhāma (Sk. niḥkṣāma, cp. niḥkṣīṇa, nis+ jhāma of jhāyati2=Sk. kṣāyati) 【形】【中】毁灭、消耗掉(burning away, wasting away, consuming or consumed A.I,295; Nett 77, 95 paṭipadā.)。nijjhāmataṇha (adj.) of consuming thirst, very thirsty J.I.44; nijjhāmataṇhika=nijjhāmataṇha denoting a class of Petas (q. v.) Miln.294, 303, 357.。

Nijjhāyati1 (ni+jhā(梵dhyā)沉思+ya, Sk. nidhyāyati), 修禅，反映(to meditate, reflect, think)。【过】nijjhāyi。【过分】nijjhāyita。

Nijjhāyati2 (ni+jhāyati2)烦躁、磨损、焦急(to be consumed (by sorrow), to fret Nd1 433.)。

Niṭṭha (Sk. niṣṭha, ni+°tha; cp. niṭṭhā1),【形】依赖(dependent on, resting on, intent upon S.III,13 (accanta°); Nd1 263 (rūpa°)。

Niṭṭhā1 (Sk. niṣṭhā; ni+ṭhā, abstr. of adj.-suff. °ṭha)【阴】基础(basis, foundation, familiarity with)。

Niṭṭhā2 (Vedic niṣṭhā (niḥṣṭhā), nis+ṭhā from °ṭha)【阴】结束，结论，完美(end, conclusion; perfection, height, summit; object, aim)。niṭṭhaṃ gacchati to come to an end; fig. to reach perfection, be completed in the faith M.I,176; J.I.201; Miln.310; freq. in pp. niṭṭhaṃ gata (=niṭṭhaṅgata) one who has attained perfection (=pabbajitānaṃ arahattaṃ patta)。

Niṭṭhāti (ni+ṭhā+a), 被结束，被完成，终了。【过】niṭṭhāsi。【过分】niṭṭhita。

Niṭṭhāna,【中】完成，结束。

Niṭṭhāpeti (niṭṭhāti 的【使】), 实现，完成，实行。【过】niṭṭhāpesi。【过分】niṭṭhāpita。【现分】niṭṭhāpenta。【独】niṭṭhāpetvā。

Niṭṭhita,【过分】已终结，已完成。

Niṭṭhubhati (ni+ṭhubh+a), 吐出(唾沬)，咳出，吐痰。【过】niṭṭhubhi。【过分】niṭṭhubhita。【独】niṭṭhubhitvā。

Niṭṭhubhana,【中】唾吐，唾沬。

Niṭṭhura,【形】粗糙的，硬的，残酷的。niṭṭhuriya,【中】粗糙的事物，粗糙程度。

Niḍḍha(ni+sad “sitting down”),【中】巢，栖身(nest, place, seat Dh.148 (v. l. niḷa))。

Niḍḍeti (ni+ḍi +e), 除草，铲除。【过】niḍḍesi。

Niṇṇaya,【阳】决定，辨别。

Nitamba,【阳】1.臀部。2.山脊。

Nittaṇha(ni无+taṇha渴爱),【形】无欲望的。

Nittiṇṇa,【过分】已离开，已越过。

Nittudana,【中】刺，刺破。

Nitteja,【形】无力的，不安的，窘迫的。

Nittharaṇa,【中】被人理解，穿越，克服，完成。

Nittharati (ni+thar+a), 越过，克服。【过】nitthari。【过分】nittharita。【独】nittharitvā。

Nitthāreti (Nittharati的【使】), 终结，完成。【过】nitthāresi。【过分】nitthārita。【独】nitthāretvā。

Nitthunana,【中】哀悼，呻吟，叹息。

Nitthunāti (ni+thu+nā), 呻吟，哀悼。【过】nitthuni。【现分】nitthunanta。【独】nitthunitvā。

Nidaṃsanī, 现露。kopīnanidaṃsanī, 现露阴物(D.31./III,183.)。

Nidassana,【中】例子，证据，比较。

Nidasseti (ni+dis指出+e), 指出，解释，定义。【过】nidassesi。【过分】nidassita。【独】nidassetvā, nidassiya。【义】nidassitabba。

Nidahati (ni+dah放置+a), 存放，埋(藏宝物)。【过】nidahi。【过分】nidahita, nihita。【独】nidahitvā。

Nidāgha,【阳】干旱，热，夏天。

Nidāna,【中】来源，因素，起因。nidānakathā,【阴】(一本书的)说明，序文。

Nidānaṃ,【副】(在【合】中) 经由，的结果，因为…的缘故，由于。

Niddaya,【形】无慈悲心的，残酷的。

Niddara,【形】无苦闷的，无痛苦的，无恐惧的。

Niddā(Vedic nidrā, ni+drā in Sk. drāti, drāyate),【阴】睡觉(sleep)。niddāyana,【中】睡觉。niddālu, niddāsīlin,【形】喜欢睡眠的，昏昏欲睡的习惯。niddārāma,【阳】睡眠的喜爱。niddārāmatā,【阴】睡眠的喜爱。niddaṃ okkamati, 进入睡眠(to fall asleep)。opp. jāgariyā, 醒寤。

Pañcime, Upāli, ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamato. Katame pañca? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, devatā rakkhanti, asuci na muccati.(优婆离！近住正念正知的入睡有五种功德。哪五种？睡得快乐，醒来快乐，不见恶梦，诸天守护，不释放不净(遗精))(Vin.Pari.V,205.；CS:p.357)《杂阿含241 经》：「多闻圣弟子作如是学：睡眠者，是愚痴活，痴命，无果、无利、无福。我当不眠，亦不起觉想，起想者生于缠缚、诤讼，令多人非义饶益，不得安乐。」

Niddāna (Sk. *nirdāna, nis+dāna of dayati2, Sk. dāti, cp. dātta,【中】砍掉，割草，破坏(cutting off, mowing, destroying Sn.78 (=chedana lunana uppāṭana SnA 148)=S.I,172; K.S. I.319, cp. niḍḍāyati.

Niddāyati (niddā 的【派】), 睡(to sleep)。【过】niddāyi。【现分】niddāyanta。【独】niddāyitvā。

Niddāyitar(n. ag. fr. niddāyati), 睡眠者(a sleepy person Dh.325.)。

Niddiṭṭha, (niddisati的【过分】)已指出，已解释，已定义。

Niddisati (ni+dis指出+a) 指出，解释，定义。【过】niddisi。【独】niddisitvā。【义】niddisitabba。

Niddukkha,【形】无痛苦的，无悲惨的。

Niddesa(Sk. nirdeśa, fr. niddisati, cp. desa, desaka etc.),【阳】1.描述，(分析的)解释(description, attribute, distinction)。2.(descriptive exposition, analytic explanation by way of question & answer, interpretation, exegesis Vin.V,114 (sa°); Nett 4, 8 38 sq.; Vism.26; DhsA.54; VvA.78; PvA.71, 147. <-> 3. N. of an old commentary (ascribed to Sāriputta) on parts of the Sutta Nipāta (Aṭṭhaka-vagga, interpreted in the Mahā-Niddesa; Pārāyana-vagga and, as a sort of appendix, the Khaggavisāṇa-sutta, interpreted in the Culla-Niddesa)

Niddosa,【形】完美的，无污的。

Niddhana,【形】贫穷的，没有财产的。

Niddhanta, (niddhamati的【过分】) 吹走，排出，泻。

Niddhamati (ni+dham+a), 吹走，排出。【过】niddhami。【独】niddhamitvā。

Niddhamana,【中】排水沟，运河，排出物。niddhamanadvāra,【中】储水池的水门。

Niddhāraṇa,【中】详述。

Niddhāreti (ni+dhar+e), 叙述 【过】niddhāresi。【过分】niddhārita。【独】niddhāretvā。

Niddhunana,【中】摆脱。

Niddhunāti (ni+dhu+nā), 摆脱。【过】niddhuni。【过分】niddhūta,【独】niddhunitvā。

Niddhota,【过分】1.洗过，纯净过。2.已削尖。

Nidhāna,【中】存放物，宝藏。

Nidhāya, (nidahati 的【独】) 存放了，保留了。

Nidhāpeti (nidahati 的【使】), 使存放。【过】nidhāpesi。【过分】nidhāpita。nidhāpeyya﹐【未被】。

Nidhi,【阳】宝藏。nidhikumbhi,【阴】宝壶。

Nidhīyati, (Nidheti的【被】) 存放，藏，保留。

Nidheti (ni+dah放置+e), 存放，藏，保留。【过】nidhesi, 参考 nidahati。

nind(梵nind / nid)﹐【字根I.】侮辱(to disgrace)。

Nindati (nind侮辱+a), 责备，蔑视，侮辱。【过】nindi。【过分】nindita。【现分】nindanta。【独】ninditvā。【义】ninditabba。

Nindana,【中】nindanā,【阴】侮辱，轻视。

Nindiya,【形】该受责备的，有过失的。

Ninna,【形】低的，倾向的，弯腰的(弯下身的)。【中】低地，洼地，坳(ㄠ)。

Ninnatā,【阴】低，倾向。

Ninnāda,【阳】悦耳的音调，曲调，声音。ninnādī,【形】很响亮的，有旋律 美妙的嗓音的。

Ninnāmeti (ni+nam弯曲+e), 弯下身，熄灭。【过】ninnāmesi。【独】ninnāmetvā。【过分】ninnāmita。

Ninnetu,【阳】引向下的人，决定的人。

Nipaka,【形】聪明的，审慎的，明智的。Vism.3.︰Nipakoti nepakkaṃ vuccati paññā.(聪明︰审慎名为慧。) CpA.2-4.(CS:p.132)︰Nipakāti paññavanto. (聪明︰具有智慧。)

Nipacca (nipatati 的【独】), 已跪拜的，已鞠躬的，已服从的。nipaccakāra,【阳】谦逊，服从，尊敬。

Nipajja (nipajjati 的【独】), 已睡，已躺下。

Nipajjati (ni+pad去+ya), 躺下，睡。【过】nipajji。【过分】nipanna。【现分】nipajjanta。【独】nipajja, nipajjiya, nipajjitvā。【使】nipajjāpeti。

Nipajjana,【中】躺下。

Nipatati (ni+pat+a)(Sk. nipatati), 跌倒，倒塌下来。【过】nipati。【过分】nipatita。【独】nipatitvā。yaṃ nūnāhaṃ catukuṇḍiko nipatitvā﹐我宁可四(肢)弯曲(身体)倒地。

Nipanna (nipajjati的【过分】), 躺下，睡。

Nipāta,【阳】落下，降下，无变化的虚词。

Nipātana,【中】遭遇，卧倒(使倒下)。

Nipātī,【形】遭遇的人，上床。

Nipāteti (ni+pat落下+e), 让倒下，倒入。【过】nipātesi。【过分】nipātita。【现分】nipātenta。【独】nipātetvā。

Nipāna,【中】动物常去饮水的地方，养牛等的水槽。

Nipuṇa,【形】深妙的，聪明的，有技术的，多才多艺的。(AA.5.59-60.)：nipuṇoti saṇho sukhumakāraṇaññū.(聪敏：做精致的、细腻的知者。)

Nippakka,【形】煮沸的，沏或泡(茶、药等)的。

Nippadesa,【形】包括一切的，不留下任何部分。

Nippapañca,【形】无污秽的，无散播的，无戏论的。SA.44.9./III,112.︰Taṇhā-māna-diṭṭhi- papañcānaṃ abhāvena nippapañcaṃ.(渴爱、慢、习邪见的戏论消失称为‘无戏论’。)

Nippabha,【形】没有光彩壮丽的，无光彩的。

Nippariyāya(ni(nis)+pariyāya),【形】1.无有残余(nippariyāyena not figuratively不(能)指出)。2.不能改变(unchangeable, not to be turned)。AA.9.42./IV,206.︰Nippariyāyenāti na ekena kāraṇena, atha kho āsavakkhayo nāma sabbasambādhānaṃ pahīnattā sabbena sabbaṃ okāsādhigamo nāmāti.(无一可将︰那时无有任一因素不漏尽，名为断除一切‘愦乱’，证得所有一切空(SA.2.7./I,106.：空间(okāsaṃ)，指禅那)之谓。) SA.2.7./I,106.：「两种愦乱︰五盖愦乱、五欲愦乱。五欲乃至非想非非想处，皆为世尊所说之‘愦乱’(紧绷)。)

Nippalāpa,【形】无谷壳的，无废话的。

Nippāpa,【形】无罪的。

Nippesika(cp. Sk. niṣpeṣa clashing against, bounce, shock, niṣ+piṣ)﹐欺骗者(one who performs jugglery, a juggler)。

Nippitika,【形】无父的。

Nippīḷana(nis+pīḷana),【中】压榨，压制产物(squeezing, pressing; a blow)。

Nippīḷeti (ni+pīḷ虐待+e), 挤，压。【过】nippīḷesi。【过分】nippīḷita。【独】nippīḷetvā。

Nippurisa,【形】完全由女人组成的。

Nippoṭhana,【中】打，抖落。

Nipphajjati (ni+pad去+ya), 被生产，往前跳，产生，发生，赚。【过】nipphajji。【过分】nipphanna。【现分】nipphajjamāna。【独】nipphajjitvā。

Nipphajjana,【中】nipphatti,【阴】结果，效果，成就。

Nipphala,【形】无结果的，无用的，徒然的。

Nipphannarūpa﹐【中】完成色(1.地界、2.水界、3.火界、4.风界、5.眼净色、6.耳净色、7.鼻净色、8.舌净色、9.身净色、10.颜色、11.声、12.香、13.味、14.女根色、15.男根色、16.心所依处(心色)、17.命根色、18.食素、*触(=地、火、风))，它们拥有自性，适合作为观禅的目标。【反】：anipphannarūpa﹐【中】不完成色。Vibhv.PTS:p.153︰Kakkhaḷattādinā attano attano sabhāvena upalabbhanato sabhāvarūpaṃ nāma. Uppādādīhi, aniccatādīhi vā lakkhaṇehi sahitanti salakkhaṇaṃ. Paricchedādibhāvaṃ vinā attano sabhāveneva kammādīhi paccayehi nipphannattā nippharūpaṃ nāma.(具有(如)石头带有‘硬’等自己的自性，为‘有自性色’。附带产生无常等相，为‘有相’。区分、分别自己的以有自性完成业缘的状态，为‘完成色’。

Nipphādaka,【形】产生的，生产者。

Nipphādana,【中】制造，成就。

Nipphādeti (ni+pad去+e), 生产，出示，完成。【过】nipphādesi。【过分】nipphādita。【现分】nipphādenta。【独】nipphādetvā。

Nipphādetu, nipphādaka,【阳】生产者。

Nipphoṭana,【中】打。

Nipphoṭeti (ni+phuṭ+e), 打倒，窒息，压碎。【过】nipphoṭesi。【过分】nipphoṭita。【现分】nipphoṭenta。【独】nipphoṭetvā。

Nibaddha,【形】经常的，连续的，不变的。【过分】被强求。nibaddhaṃ,【副】总是。

Nibandha,【阳】nibandhana,【中】绑，系结，硬要。

Nibandhati (ni+bandh绑+a), 绑，催促，强求。【过】nibandhi。【过分】nibaddha。【独】nibandhitvā。

Nibbaṭṭa, nibbatta(梵nirvṛtta, nis+vaṭṭa, nibbattati的【过分】) 【形】已生存(existing)，已再生( having existed, being reborn)。nibbattanibbattaṭṭhāne, 无论投生到何处。

Nibbaṭṭeti (ni+vaṭṭ+e), 除去。【过】nibbṭṭesi。【过分】nibbaṭṭita。【独】nibbṭṭetvā。

Nibbatta (nibbattati 的【过分】), 已再生，已兴起。

Nibbattaka, nibbattanaka,【形】生产的，出现的，提出的。

Nibbattati (ni+vat+a), 出生，产生，出现。【过】nibbatti。【过分】nibbatta。【现分】nibbattanta。【独】nibbattitvā。【使】nibbattīyati。

Nibbattana,【中】nibbatti,【阴】出生，再生，产品，出现。

Nibbattāpana,【中】再现，繁殖。

Nibbatteti (ni+vat+e﹐ caus. of nibbattati), 生产，提出(to produce, bring forth; practise, perform; to bring to light, find something lost)。【过】nibbattesi。【过分】nibbatttita。【现分】nibbattenta。【义】nibbattetabba。【独】nibbattetvā。

Nibbatti (Sk. nirvṛtti, nis+vatti),【阴】(constitution, product; rebirth)。

Nibbattita (pp. of nibbatteti,【形】done, produced, brought forth PvA 150 (a°kusalakamma=akata)。

Nibbattin (<nibbatti),【形】(arising, having rebirth, in neg. anibbattin not to be born again)。

Nibbana,【形】1.无森林的(Sk. nirvana；without forest, woodless)。2.无渴望的(an abstr. fr. nibbāna, see nibbāna I.; cp. vana2. freq. nibbāna as v. l. instead of nibbana；without cravings)。

Nibbanatha (nis+vanatha),【形】无渴望的(free from lust or cravings)。

Nibbasana(nis+vasana),【中】弃布(被丢弃的布料)(no longer worn, cast off (of cloth))。

Nibbāti (ni+vā+a), 寒冷，变成不热情。被熄灭。【过】nibbāyi。【过分】nibbuta。【现分】nibbāyanta。【独】nibbāyitvā。

Nibbāna, (<nibbāti被吹灭、被熄灭；巴利文字根来自vṛ (盖to cover), 不是vā (吹to blow))(cp. BSk. nirvāṇa)【中】1.冷却(the going out of a lamp or fire)，2.健康(health, the sense of bodily well-being)，3.熄灭(The dying out in the heart of the threefold fire of rāga, dosa & moha: lust, ill-will & stupidity)，4.涅盘(the sense of spiritual well-being, of security, emancipation, victory and peace, salvation, bliss.)。nibbānagamana,【形】导致涅盘的。nibbānadhātu,【阴】涅盘的领域。nibbānapatti,【阴】证得涅盘。nibbānasacchikiriyā,【阴】作证涅盘。nibbānasampatti,【阴】涅盘的福佑。nibbānabhirata,【形】乐于涅盘的，喜欢涅盘的。 nibbānārammaṇa﹐以涅盘为所缘。

S.38.1./IV,251.︰“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo–idaṃ vuccati nibbānan”ti.(友！若染尽，瞋尽，痴尽，这称为涅盘。)「染尽」即(贪)染被灭尽，而涅盘到来(nibbānaṃ āgamma rāgo khīyati)之意。瞋尽，痴尽是同理。

M.I,487：aggi anāhāro nibbuto(无燃料而火灭a fire gone out through lack of fuel)。pajjotass’eva nibbānaṃ﹐如灯灭(like the going out of a lamp S.I,159)。

Vibhv.PTS:p.59.︰Upādānakkhandhasaṅkhātalokato uttarati anāsavabhāvenāti lokuttaraṃ, maggacittaṃ. Phalacittaṃ pana tato uttiṇṇanti lokuttaraṃ. Ubhayampi vā saha nibbānena lokato uttaraṃ adhikaṃ yathāvuttaguṇavasenevāti lokuttaraṃ.(渡过取蕴的世间，成为无漏的状态，为‘出世间道心’。然而，从此越过，为‘出世间果心’。两者同样是从世间(渡过)而得涅盘，正如说处于无上的、优胜的功德，为‘出世间’。」)

涅盘的同义词有︰1无为法(asaṅkhata)、2尽头(anta=anata渴求尽头的消失)、3无漏(anāsava﹐无流向﹐四流向的消失)、4真谛(sacca=paramatthasacca胜义谛)、5彼岸(pāra﹐vaṭṭassa parabhāga回转的另一部分﹐or vaṭṭadukkhato pārametīti从苦回转至另一边)、6微妙(nipuṇa=saṇha细致的)、7难见(sududdasa﹐suṭṭhu duddasatā非常难见的)、8不老(ajajjara﹐jarāya a-jaritatta从老而不老性or niccasabhāvattā恒常之状态)、9坚牢(dhuva=thira牢固的)、10不崩溃(a-palokita=a-palujjana)、11不可见(anidassana﹐cakkhuviññāṇena a-passitabbattā不适合以眼识看到)、12无戏论(nippapa﹐taṇhā-māna-diṭṭhi-papañcānaṃ abhāvena渴爱、慢、邪见诸戏论消失)、13寂静(santa=santabhāva寂静之状)、14无死(amata=maraṇābhāva死亡的不存在)、15极妙(panīta=uttama最好的、优良的)、16吉祥(siva=sassirika光荣的、灿烂的)、17安稳(khema=nirupaddava安心的、无不幸之事的)、18爱尽(taṇhākkhayo=taṇhākkhayassa paccayattā爱尽之因缘性)、19不思议(acchariya=vimhāpanīyaṭṭhena accharaṃ paharitabbayuttakanti以令人惊讶之义，带着适当的不思议)、20稀有(abbhuta=abhūtameva bhūtaṃ ajātaṃ hutvā atthīti vā.有了未生，不真的消失、或真的被发现)、21无灾(anītika=niddukkhattā无苦性，= ītirahita无灾)、22无灾法(anītikadhamma=niddukkhasabhāvattā无苦的自性)、23涅盘(nibbāna=vānābhāva渴望之消失)、24无瞋(avyāpajjha=byābajjhābhāva瞋(=拂逆)之消失)、25离染(virāga﹐virāgādhigamassa paccayato获得离染的因缘)、26清净(suddhi﹐paramatthasuddhita胜义谛清净)、27解脱(mutti﹐tīhi bhavehi muttatāya解脱三有)、28无执着(anālayo﹐kāmālayānaṃ abhāvena欲的执着的消失)、29洲岛(dīpa=patiṭṭha依止处)、30窟宅(leṇa=allīyitabbayutta应与执着连接)、31庇护所(tāṇa=tāyana保护所)、32归依(saraṇa=bhayasaraṇa恐惧的归依)、33归宿(parāyaṇa﹐parā向其它+√i 去﹐paraṃ ayanaṃ gati patiṭṭhāti死者他方道路依止)。(《相应部》S.43.13.~44./IV,368.~373.；SA.43.12-33./III,111~112；Sṭ.CS:p.2.387~8)。《导论》记载涅盘的异名51个，其中1~23个与S.43.13.-44./IV,368.~373.相同，其余的： 34不生(ajāta=anibbatti-sabhāvattā不出生的自性)、35未曾有(abbhūta从(不生)那里正是未曾有。以上两者皆无出生)、无危难(anupaddava=anupaddutattā无骚扰性)、无作(akata﹐na kenaci paccayena katanti不以某因缘作)、无忧(asoka=natthi ettha sokoti这里没有忧愁)、离忧(nisoka﹐sokahetuvigamena以离开忧愁之因)、无祸患(an-upasagga﹐kenaci anupasajjitabbattā以无某事先准备)、无祸患法(anupasagga-dhamma﹐anupasaggabhāvahetuto从无祸患之因)、甚深(gambhīra﹐gambhīrañāṇagocarato从甚深智行境。《瑜伽师地论》卷第八十七(T30.793.1)：涅盘极难知故，最微细故，说名甚深。)、难见(duppassa﹐sammāpaṭipattiṃ vinā passituṃ pattuṃ asakkuṇeyyattā无正行、无获得看的可能性)、上(uttara﹐sabbalokaṃ uttaritvā ṭhitanti住立在克服一切世间)、无上(anuttara﹐natthi etassa uttaranti没有这些「上」的)、无等(asama﹐samassa sadisassa abhāvena相等的、相似的消失)、无比(appaṭisama﹐paṭibhāgābhāvena相似的消失)、最胜(jeṭṭha﹐uttamaṭṭhena以最高之义)、殊胜(seṭṭha﹐pāsaṃsatamattā vā或最高的称赞)、窟宅(leṇa﹐saṃsāra-dukkha-ṭṭitehi letabbato住立在拿掉轮回苦之处)、庇护所(tāṇa﹐tato rakkhaṇato从保护)、无诤(araṇa﹐raṇābhāvena以过失的消失)、无秽的(anaṅgana﹐aṅgaṇābhāvena以污秽的消失)、无污的(akāca﹐niddosatāya无污性)、离垢(vimala﹐rāgādimalāpagamena以染等垢离去)、岛屿(dīpa﹐catūhi oghehi anajjhottharaṇīyato无应该被四瀑流淹没)、乐(sukha﹐saṃsāravūpasamasukhatāya轮回寂止乐)、无可度量(appamāṇa﹐pamāṇakaradhammābhāvato作度量法的消失﹐gaṇetuṃ etassa na sakkāti ca不能计算这些。涅盘极难知故，最微细故，说名甚深。种种非一诸行烦恼断所显故，说名广大。《瑜伽师地论》卷第八十七(T30.793.1)：现量、比量及正教量所不量故，说名无量。)、依止(patiṭṭha﹐saṃsārasamudde anosīdanaṭṭhānatāya不沉没轮回海)、无所有的(akiñcana﹐rāgādikiñcanābhāvena pariggahābhāvena ca染等世间的执着的消失和摄受的消失)、无戏论(appapañca)。(Nettipakaraṇa CS:p.48；Nettippakaraṇa-aṭṭhakathā pg.120)

Nibbāpana,【中】冷却，熄，消失。

Nibbāpeti (ni+vā+e), 熄灭，冷却，熄灭。【过】nibbāpesi。【过分】nibbāpita。【现分】nibbāpenta。【独】nibbāpetvā。

Nibbāyati (ni+vā +ya),不再存在，变成很凉爽。【过】nibbāyi。见nibbāti。

Nibbāyituṃ, nibbātuṃ,【不】不再存在。

Nibbāhana,【中】移掉，清除。【形】导出的。

Nibbikāra,【形】不变更的，坚定的。

Nibbicikiccha,【形】无疑的，确信的，信任的。

Nibbijja, (Nibbijjati的【独】) 被使气馁，被令人厌恶。

Nibbijjati (ni+vij发抖+ya), 被使气馁，被令人厌恶。【过】nibbijji。【过分】nibbinna。【独】nibbijjitvā。

Nibbijjhati (ni+vidh(梵vyadh / vidh)贯穿+ya), 刺穿，突破。【过】nibbijjhi。【过分】nibbiddha。

Nibbidā(Sk. nirvid, & nirveda),【阴】厌恶，疲倦(weariness, disgust with worldly life, tedium, aversion, indifference, disenchantment.)。“Nibbidāti sikhāpattā vuṭṭhānagāminibalavavipassanā. Virāgoti ariyamaggo. Vimuttīti arahattaphalaṃ. Catubbidhopi hi ariyamaggo arahattaphalassa upanissayapaccayo hoti. Vimuttiñāṇadassananti paccavekkhaṇāñāṇaṃ.” (厌：已达到顶峰(sikhā)，具有有力的毘钵舍那出起(vuṭṭhānagāmi)。离欲：圣道。解脱：阿罗汉果，及四种圣道–阿罗汉果的亲依止缘。解脱智见：省察智。)(Vin.Parivāra-aṭṭhakathā《附随注释》CD.pg.5.208) 《中部古疏》说：saṅkhārupekkhāñāṇaṃ sikhāppatta- vipassanā. Keci pana– “bhaṅgañāṇato paṭṭhāya sikhāpattavipassanā”ti vadanti.(‘行舍智’是‘至顶观’。但是，有些人说，从‘坏灭智’以后的观智是‘至顶观’)(Ps-pṭ I,159)。SA.12.23.：“Virāgoti maggo. So hi kilese virājento khepento uppanno, tasmā virāgoti vuccati. Nibbidāti nibbidāñāṇaṃ. Etena balavavipassanaṃ dasseti. Balavavipassanāti bhayatūpaṭṭhāne ñāṇaṃ ādīnavānupassane ñāṇaṃ muñcitukamyatāñāṇaṃ saṅkhārupekkhāñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ.”(离欲：圣道。他生起弃除、耗费烦恼，于此称为‘离欲’。厌：厌智，它指示那有力的毘钵舍那。有力的毘钵舍那：怖畏现起智，过患随观智，欲解脱智，行舍智，四种智的同义词。)

Nibbindati (ni+vid2知道+ṃ-a)(nis+vindati), 厌倦，讨厌(to get wearied of)。【过】nibbindi。【过分】nibbinna。【独】nibbindetvā。

Nibbisa,【中】工资(earnings, wages)。【形】无毒的。

Nibbisati (ni+ vis (梵viś), 进入)+a)(nis+visati) , 追求(to enter into; to earn, gain, find, enjoy)。【过】nibbisi。【现分】nibbisanta。

Nibbisesa(nis+visesa),【形】相似的，没差别的(showing no difference, without distinction, equal, similar )。

Nibbuti(Sk. nirvṛta﹐nivṛta, both pp. of vṛ),【阴】和平，快乐，(痛苦、烦恼、情绪激动等)减轻，涅盘。

Nibbuyhati(ni+vah +ya)( Sk. niruhyate, nis+vuyhati, pass. of vahati, cp. nibbāhati),被引开，被解救(to be led out to, to be saved)。SA.1.1./I,18.：Nibbuyhāmīti ṭhātuṃ asakkonto ativattāmi.(我被救：我超越，站着，不生起。)

Nibbeṭhana(Sk. nirveṣṭana, nis+veṭhana),【中】放松，解释(unwinding, fig. explanation)。

Nibbeṭheti (ni+veṭh+e)(Sk. nirveṣṭate, nis+veṭheti, to twist round), 解开，拆开(搓合的绳，线等)，阐明(to unravel, untwist, unwind; to explain, make clear)。【过】nibbeṭhesi。【过分】nibbeṭhita。【独】nibbeṭhetvā。S.22.3./III,12.︰“Niggahitosi; nibbeṭhehi vā sace pahosī’ti.”(汝已堕负处，若能者答辩。)

Nibbedha (<ni+vyadh),【阳】渗透，刺穿，决择(penetration, insight; adj.: penetrating, piercing, scrutinising, sharp)。nibbedhabhāgiya, 决择分。

Nibbedhika,【形】决择的，抉择的。nibbedhikā,【阴】决择的。nibbedhikapaññā决择慧。nibbedhikapariyāya(=nibbijjhanakāraṇa(洞察原因)(AA.))﹐抉择的法门。

Nibbematika(nis+vimati+ka),【形】一致的，无异议的(not disagreeing, of one accord, unanimous)。

Nibbhaya(nis+bhaya),【形】大胆的，勇敢的(free from fear or danger, fearless, unafraid )。

Nibbhoga(Sk. nirbhoga, nis+bhoga1),【形】无用的，废弃的(deprived of enjoyment; deserted, being of no avail, useless)。

Nibha,【形】相等的，相似的。

Nibhā,【阴】光彩，光(shine, lustre, splendour)。vaṇṇanibhā﹐光彩的颜色。

Nibhāti (ni+bhā+a), 照耀。【过】nibhāsi。

Nimantaka,【形】邀请的人。

Nimantana,【中】邀请。

Nimanteti (ni+mant讨论+e), 邀请。【过】nimantesi。【过分】nimantita。【独】nimantetvā, nimantiya。【现分】nimantenta。

Nimitta(cp.梵nimitta, to mā),【中】迹象(sign)，预兆(omen)，前兆(portent)，因素(prognostication)。nimittaggāhī,【形】取相，被向外的告示引导离开。nimittapāṭhaka,【阳】预知的人。pubbanimitta﹐前兆。VbhA. (CS:p.148)︰Saṅkhepato paṭisandhiyā tīṇi ārammaṇāni honti–kammaṃ, kammanimittaṃ gatinimittanti. Tattha kammaṃ nāma āyūhitā kusalākusalacetanā. Kammanimittaṃ nāma yaṃ vatthuṃ ārammaṇaṃ katvā kammaṃ āyūhati. Tattha atīte kappakoṭisatasahassamatthakasmimpi kamme kate tasmiṃ khaṇe kammaṃ vā kammanimittaṃ vā āgantvā upaṭṭhāti.…(CS:p.149) Gatinimittaṃ nāma nibbattanaka-okāse eko vaṇṇo upaṭṭhāti. Tattha niraye upaṭṭhahante lohakumbhisadiso hutvā upaṭṭhāti. Manussaloke upaṭṭhahante mātukucchikambalayānasadisā hutvā upaṭṭhāti.(在结生，约略说，有三种所缘︰业、业相、趣相。此中，业︰已累积的善不善业。业相︰指累积的作(善不善)业的所缘的样貌。此中，过去百千俱祇劫已作的业，以业或业相来了之后，就生起。趣相︰在空中出现的某景象，此中，在地狱的话，生起那地方的铜锅(lohakumbhī)之类。在人间的话，生起母胎(mātukucchi)、毛织品(kambala)、车子(yāna)之类。) 《阿毘达摩广释》(Vibhv.CS:p.191~2.) ：Apica paccuppannaṃ kammanimittaṃ cuti-āsannappavattānaṃ pañcadvārikajavanānaṃ ārammaṇaṃ hoti. “Pañcadvārika-kammañca paṭisandhinimittakaṃ na hoti paridubbalabhāvato”ti. (此外，临终转起现在(当面)的业相，为五门诸速行的所缘。不过，五门的业过于微弱，不会是结生的相。) (按︰五门心路之后，紧接着意门心路，意门心路取五门心路的所缘。)

Nimināti (ni+mā+nā), 交换，物物交换。【过】nimini。【过分】niminita。

Nimisa, nimesa,【阳】眨眼。

Nimisati (ni+mis (梵miṣ)+a), 眨眼。【过】nimisi。【现分】nimisanta。

Nimīleti (ni+ mīl眨眼+e), 眨眼，关上，关。【过】nimīlesi。【过分】nimīlita。【独】nimīletvā。

Nimīlana,【中】眨眼。

Nimugga, (Nimujjati的【过分】) 下沉，潜入，跳入。

Nimujjati (ni+mujj下沉+a), 下沉，潜入，跳入。【过】nimujji。【独】nimujjitvā,【不】nimujjituṃ。

Nimujjā,【阴】nimujjana,【中】潜水，沉没，钻入水中。

Nimesa,【阳】眨眼。一闭眼0.1秒，一开眼0.2秒，每次眨眼间隔只有4~5秒，瞇眼睛的人，眨眼的次数也比平常少，眼睛会因此干涩、不舒服。20~40岁之间的正常人每分钟眨眼约20次。

Nimokkhaṃ =vimokkhaṃ解脱(S.1.2/I,2)

Nimba,【阳】印度楝(东印度群岛的一种大乔木 (Melia azadirachta)，其树干渗出一种粘胶，树皮味苦，有滋补作用，果实和种子产一种药用芳香油)，古音译：纴婆树。

Nimmakkhika,【形】无苍蝇的，无幼虫的。

Nimmajjana,【中】挤压。

Nimmathana,【中】压碎。

Nimmathati (ni+math摇+a), 镇压，破坏，挤。【过】nimmathi。【过分】nimmathita。【独】nimmathitvā。

Nimmanthati (ni+manth搅拌+a), 参见 Nimmathati。

Nimmaddana (to nimmādeti),【中】接触，粉碎，征服(touching, touch, crushing, subduing)。

Nimmala(nis+mala),【形】干净的，纯粹的，无杂质的(free from impurity, stainless, clean, pure)。

Nimmaṃsa,【形】无肉的。

Nimmātāpitika (nis+māta-pitika),【形】成孤儿的( one who has neither mother nor father, an orphan。

Nimmānarati(=manāpakāyikā devatā可意天众)﹐化乐天，此天能随心所欲造出色、声、乐(《增支部》A.8.46./IV,263.)。

Nimmātika,【形】无母的。

Nimmātar(Sk. nirmātṛ, n. ag. of nimmināti),【阳】创作者，制造者，建立者(maker, builder, creator)。

Nimmāna1(Sk. nirmāṇa, see nimmināti,【中】度量，产生，创造，神造(measuring; production, creation, work; issara-n-hetu caused by God)。

Nimmāna2(Sk. nirmāna, nis+māna),【形】无自傲的(free from pride, humble )。

Nimmita, (Nimmināti的【过分】)测出，计划，产生，创造，禅相(measured out, planned, laid out; created (by supernatural power, iddhi); sign)。Vibhv.CS:p.258︰Parikammassa nimittaṃ ārammaṇattāti parikammanimittaṃ, kasiṇamaṇḍalādi. Tadeva cakkhunā diṭṭhaṃ viya manasā uggahetabbaṃ nimittaṃ, uggaṇhantassa vā nimittanti uggahanimittaṃ. Tappaṭibhāgaṃ vaṇṇādikasiṇadosarahitaṃ nimittaṃ upacārappanānaṃ ārammaṇattāti paṭibhāganimittaṃ.(遍作相︰预备的所缘的相。取相︰心当取的相或所取的相，正如开眼所见。似相︰这相似的(颜)色遍等毫无瑕疵的相，为近行(定)、安止(定)的所缘。)

Nimmināti (ni+mi +nā﹐cp.Sk.nirmimīti & nirmāti, nis+mināti, mā), 产生，形成，建立，生产。【过】nimmimini。【现分】nimminanta。【独】nimminitvā, nimmāya。

Nimmoka(Sk. nirmoka fr. nis+moceti)),【阳】蛇蜕的皮( the slough or castoff skin of a snake)。

Niya, niyaka(Sk. nija),【形】自己的。参考 nija。

Niyata(pp. of ni+yam),【形】确信的，确定的，不变的(restrained, bound to, constrained to, sure (as to the future), fixed (in its consequences), certain, assured, necessary)。

Niyati(cp. Sk. niyati, ni+yam),【阴】命运(necessity, fate, destiny)。

Niyama(cp. Sk. niyama, ni+yam; often confused with niyāma),【阳】1.制约，自制(restraint, constraint, training, self-control )。2.定律，确定，限制(definiteness, certainty, limitation)。niyamena (Instr.) ; niyamato (Abl.)。aniyama不明确(indefiniteness, choice, generality VvA 16 (yaṃ kiñci=aniyame, i. e. in a general sense), 17 (same of ye keci); PvA 175 (vā saddo aniyamattho=indefinite). DhsA.(CS:p.312)：Imasmiṃ pana ṭhāne pañcavidhaṃ niyāmaṃ nāma gaṇhiṃsu–1bījaniyāmaṃ 2utuniyāmaṃ 3kammaniyāmaṃ 4dhammaniyāmaṃ 5cittaniyāmanti.(这里有五种定律：种子定律、时节定律、业定律、法的定律、心的定律。)

Niyamana(Sk. niyamana, to niyameti),【中】固定，解决，定义(fixing, settling, definition, explanation in detail )。

Niyameti (ni+yam抵达+e)(cp. Sk. niyamayati, ni+yamati), 固定，确定，命令，控制，定义(to tie down, to fix; explain in detail, exemplify)。【过】niyamesi。【过分】niyamita。【独】niyametvā。

Niyāma(Sk. niyama & niyāma),【阳】niyāmatā,【阴】确定，固定的方法(way, way to an end or aim, esp. to salvation, right way (sammatta°); method, manner, practice)。micchattaniyāma, 邪性决定(即邪见强得足以决定下一生投生于恶趣)。sammattaniyāma, 正性决定。okkanto sammattaniyāmaṃ (=niyāmaṃ okkamituṃ sammattaṃ), 入正性决定、入正性离生(=法现观)。SA.25.1-10./II,346.︰Okkanto sammattaniyāmanti paviṭṭho ariyamaggaṃ.(入正性决定︰进入圣道。) A.6.98./III,442.︰“‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati. ‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati. ‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti.(诸比丘！谓：观一切行是无常之比丘，当成就随顺忍(PṭsA.CS:pg.2.7.︰随顺出世间诸法的随顺智)者，则有是处。谓：若成就随顺忍，当入正性决定者，则有是处。谓：若入正性决定，当证预流果、或一来果、或不还果、或阿罗汉果者，则有是处。)(cf. Pṭs.II,236.)

Vism.611.︰Bhagavatā “katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī”ti etassa vibhaṅge–

“Pañcakkhandhe (1)aniccato, (2)dukkhato, (3)rogato, (4)gaṇḍato, (5)sallato, (6)aghato, (7)ābādhato, (8)parato, (9)palokato, (10)ītito, (11)upaddavato, (12)bhayato, (13)upasaggato, (14)calato, (15)pabhaṅguto, (16)addhuvato, (17)atāṇato, (18)aleṇato, (19)asaraṇato, (20)rittato, (21)tucchato, (22)suññato, (23)anattato, (24)ādīnavato, (25)vipariṇāmadhammato, (26)asārakato, (27)aghamūlato, (28)vadhakato, (29)vibhavato, (30)sāsavato, (31)saṅkhatato, (32)mārāmisato, (33)jātidhammato, (34)jarādhammato, (35)byādhidhammato, (36)maraṇadhammato (37)sokadhammato, (38)paridevadhammato, (39)upāyāsadhammato, (40)saṃkilesikadhammato”ti (Pṭs.II,238.)(世尊说：「以怎样的四十行相而获得随顺忍？以怎样的四十行相入于正决定？」其分别的方法是这样的：「他观五蕴是(1)无常、(2)苦、(3)从病、(4)从痈、(5)从箭、(6)从恶、(7)从疾、(8)从敌、(9)从毁、(10)从难、(11)从祸、(12)从怖畏、(13)从灾患、(14)从动、(15)从坏、(16)从不恒、(17)从非保护所、(18)从非避难所、(19)从非归依处、(20)从无、(21)从虚、(22)从空、(23)从无我、(24)从患、(25)从变易法、(26)从不实、(27)从恶之根、(28)从杀戮者、(29)从乌有、(30)从有漏、(31)从有为、(32)从魔食、(33)从生法、(34)从老法、(35)从病法、(36)从死法、(37)从愁法、(38)从悲法、(39)从恼法、(40)从杂染法。」

《瑜伽师地论》T30.880.2︰「正性定法聚者，谓学无学所有诸法。」「正性定法聚」并非「入正性决定」之释义。

Niyāmaka1(either to niyama or niyāma),【形】【阳】建立，导引(sure of or in, founded in, or leading to, completed in)。

Niyāmaka2,【阳】船长(ship’s captain Vism 137.(simile))。

Niyuñjati (ni+yuj连接+a), 参加。【过】niyuñji。

Niyutta﹐Niyuttaka, (Niyuñjati的【过分】), 已连系，已任命，已参加，已委任(tied to, appointed to (with Loc.), commissioned, ordered )。

Niyoga(ni+yoga),【阳】指令，命令(command, order; necessity)。Abl. niyogā﹐ 严格说来(“strictly speaking” Dhs 1417. )。

Niyojana,【中】敦促，命令，委托。

Niyojita (Niyojeti的【过分】), 代表。

Niyojeti (ni+yuj连接+e), 催促，刺激，委托(to urge, incite to (with Loc.) )。【过】niyojesi。【现分】niyojenta。【独】niyojetvā。

Niyyati, nīyati, (nayati 的【被】), 被引导，被指导，被携带。

Niyyātana,【中】给掌管，奉献，归还(一些事物)。

Niyyāti (ni+yā去+a), 外出，离开。【过】niyyāsi。【过分】niyyāta。

Niyyātu,【阳】领袖，引导者，外出的人。

Niyyāteti, niyyādeti (ni+nikka伸直+e), 给掌管，交出，分配，献出。【过】niyyātesi。【过分】niyyātita, niyyādita。【独】niyyātetvā, niyyādetva。

Niyyāna(nis+yāna, cp. niyyāti),【中】1.外出，出发(going out, departure (=niggamana ))。2.释放，救出(way out, release, deliverance)。

Niyyānika,【形】导致超脱的，导致有利的(leading out (of saṃsāra), leading to salvation, salutary, sanctifying, saving, profitable)。

Niyyāsa,【阳】树胶(gum)，树的渗出物。

Niyyūha,【阳】小塔，高峰。

Niraṅkaroti, nirākaroti (ni+ā+kar行+o)(Sk. nirākaroti), 拒绝，忽视(o think little of, despise, neglect, disregard, repudiate; throw away, ruin, destroy)。【过】niraṅkari。【过分】niraṅkata。【独】niraṅkatvā。It 83 (nirākare); pp. anirākata (a + nirākata)。

Niraggala,【形】无阻碍的，自由的。

Nirata,【形】喜欢的，执着的。

Nirattha, niratthaka,【形】无用的，不精通的，徒然的。niratthakaṃ,【副】徒然。

Nirantara,【形】连续的，无间断的。nirantaraṃ,【副】总是，不断地。S.55.21./V,369.︰ākiṇṇamanussanti nirantaramanussaṃ.(人群布满︰人潮汹涌。)

Niraparādha,【形】无罪行的，清白的。

Nirapekha, nirapekkha,【形】无关紧要的，不注意的，不顾的。

Nirabbuda,【形】无麻烦的，无肿瘤的。【中】一个巨大的数位。【阳】尼剌部陀地狱(地狱的名字)。

Niraya(BSk. niraya, nis+aya of i=to go asunder, to go to destruction, to die, cp. in meaning Vedic nirṛti),【阳】炼狱，地狱；又译为泥梨、不乐、可厌、苦具、苦器、无有，众生由罪业而招感的极苦处所。nirayagāmī,【形】导致地狱的。nirayadukkha,【中】地狱的痛苦。nirayapāla,【阳】地狱卒。nirayabhaya,【中】地狱的恐惧。nirayasaṃvattanika,【形】有助于地狱的。apāyaṃ duggatiṃ vinipātaṃ nirayaṃ uppajjeyya(当生于无幸处、恶趣、险难处、地狱。) yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya– ‘Khīṇanirayo’mhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpanno’ham asmi avinipātadhammo niyato sambodhiparāyaṇo’ti?(于具足的圣声闻，可依自己的愿望各自能宣布：『我是地狱已灭，畜生胎已灭、饿鬼境界已灭及无幸处、恶趣、险难处(无幸处、恶趣、险难处都是地狱的同义词)已灭，我是须陀洹果，(住)不退转法，确信注定要正菩提。』) (《长部》D.16./II,93~4.；CS:p.2.79~80)。cf. naraka﹐那落迦。

Niravasesa,【形】包含的，无剩余物的。

Nirassāda,【形】没有味道的，无味的，迟钝的。

Nirākula,【形】不困惑的，无扰乱的。

Nirātaṅka,【形】无病痛的，健康的。

Nirāmaya,【形】无病痛的，健康的。

Nirāmisa (nir无+āmisa财、味、利益),【形】无肉的，无欲望的，无染的。

Nirārambha,【形】不杀害动物的。

Nirālamba,【形】不支持的，无根据的。

Nirālaya,【形】无欲望的，不管，无房子的。

Nirāsa,【形】无欲望的。

Nirāsaṅka,【形】无怀疑的，无疑的。

Nirāsaṃsa,【形】无愿的，无期待的。

Nirāhāra,【形】无食物的，禁食的。

Nirindhana,【形】无燃料的。

Nirujjhati (ni+rudh成长+ya)(pass. of nirundhati (nirodhati)), 被止灭，停止，解散，消失。【过】nirujjhi。【过分】niruddha。【独】nirujjhitvā。

Nirujjhana,【中】停止，消失。

Niruttara,【形】不可回答的，没有答复的，没有长者的人，最贵族的。

Nirutti,【阴】语言，语言学。niruttipaṭisambhidā,【阴】分析方言的知识，分析语言学的知识。

Nirundhati, Nirodhati, 止灭，停止，解散，消失。see nirujjhati, niruddha, nirodha & nirodheti. Cp. parirundhati.。【被】nirujjhati。

Nirudaka,【形】无水的。

Niruddha (nirujjhati 的【过分】), 已停止，已不再存在。

Nirupaddava,【形】无害处的，安心的，没有不幸之事的。

Nirupadhi,【形】无激情的，无执着的。

Nirupama,【形】无比的。

Niroga,【形】健康的。

Niroja,【形】没有味道的，无树液的。

Nirodha(ni无+rodha牢狱, cf. Vism.495.),【阳】【中】灭，停止，最终的真理。nirodhadhamma,【形】灭法(会灭的事物)。nirodhadhātu,【阴】灭界。nirodhasamāpatti,【阴】灭尽定，又称为「灭受想定」(nirodha-vedayita-samāpatti) 。经中说：“saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti.” (入想.受灭定者，想、受皆止息)。

Nirodheti (ni+rudh成长+e), 破坏，溶解，歼灭。【过】nirodhesi。【过分】nirodhita。【独】nirodhetvā。

Nilaya,【阳】家，兽穴，住所，住宅。

Nilīyati (ni+lī执着+ya), 藏，潜藏，躲藏。【过】nilīyi。【过分】nilīna。【独】nilīyitvā。

Nilīyana(abstr. fr. nilīyati, cp. Sk. nilayana),【中】躲藏(hiding)。nilīyanaṭṭhāne,匿藏处(hiding-place)。

Nillajja,【形】不知羞耻的。

Nillāḷeti & Nilloḷeti (nis+lul, cp. Sk. laḍayati & loḍayati),移转，鼓动(to move (the tongue) up & down)。pp. nillāḷita-jivhā。DhA.IV,197 (jivhaṃ nilloleti; v. l. nillāleti & lilāḷeti)=J.V,434 (v. l. nillelati for °lo°).

Nillekha (nis+lekha),【形】无刻痕(without scratches, without edges (?))。

Nillehaka,【形】舔，舔者。

Nillokana (adj.-n.) [nis+lokana] watching out; watchful, careful J.V,43, 86 (°sīla).

Nilloketi [nis+loketi] to watch out, keep guard, watch, observe Vin.II,208.

Nillopa(cp. Sk. nirlopa, nis+lup),【阳】掠夺(plundering, plunder)。

Nillobha (nis+lobha) ,【形】无贪的(free from greed J.IV,10.)。

Nillolupa,【形】无贪的。

Nivatta (Nivattati的【过分】), 已停止，已停留。

Nivattati (ni+vat+a), 折回，转离，停留，留下。【过】nivatti。【现分】nivattanta(opp. anivattanta)。【独】nivattitvā, nivattiya。【不】nivattituṃ。

Nivattana,【中】nivatti,【阴】中断，回返，折回，留下。

Nivatteti (ni下+vat+e), 停止，使回去，禁止，使留下。【过】nivattesi。【过分】nivattita。【现分】nivattenta。【独】nivattetvā。

Nivattha (nivāseti 的【过分】), 已使蒙受，已穿着。dunnivattha,已少穿着。

Nivasati (ni下+vas住+a), 居住，逗留(to live, dwell, inhabit, stay)。【过】nivasi。【过分】nivuttha。【现分】nivasanta。【独】nivasitvā。also nivāsana2 & nivāsin.

Nivaha(fr. ni+vah),【阳】堆，大群(multitude, quantity, heap)。

Nivātaka(fr. nivāta1),【中】庇护处，躲藏的机会(a sheltered place, a place of escape, opportunity (for hiding))。

Nivātavuttī,【形】谦逊的，孝顺的。

Nivāpa(cp. Sk. nivāpa, ni+vap, cp. nivapati),【阳】马料，饵，为饲养被丢的食物(food thrown (for feeding), fodder, bait; gift, portion, ration)。

Nīvāra﹐穄米，野生之谷类。

Nivāraṇa (fr. nivāreti) ,【中】【形】预防，挡住，拒绝(warding off, keeping back, preventing; refusal)。

Nivāraya (grd. of nivāreti), 【形】应该被避免的，应该被阻止的。dunivāraya, (hard to check or keep back).

Nivāreti (ni下+var +e) [Caus. of nivarati], 防范，避免，阻止，禁止，阻隔(to keep back, to hold back from (c. Abl.), to restrain; to refuse, obstruct, forbid, warn)。【过】nivāresi。【过分】nivārita。【独】nivāretvā。

Nivāretar(Nivāretu),【阳】避免者，禁止者，阻隔者(one who holds back or refuses (entrance) (opp. pavesetar))。

Nivārita (pp. of nivāreti),【形】无障碍(unobstructed, open PvA.202 (=anāvaṭa))。

Nivāsa(fr. nivasati2),【阳】住所，休息处，居住面积(stopping, dwelling, resting-place, abode; living, sheltering)。nivāsabhūmi,【阴】住宅。

Nivāsana1 (fr. nivāseti) ,【中】【形】1.穿(dressed, clothed; dressing, clothing, undergarment (opp. pārupana)。2.内衣，下裙，涅盘僧，泥嚩些那。

Nivāsana2 (fr. nivasati2), 居住(dwelling, abode)。nivāsanaṭṭhāna, 居住处(place of abode) )。

Nivāsika, Nivāsin,【阳】居住者，停留者。

Nivāseti (ni下+vas住+e), 穿着(自己)，穿衣，穿着。【过】nivāsesi。【过分】nivāsita, nivattha。【现分】nivāsenta。【独】nivāsetvā。【不】nivāsetuṃ。

Niviṭṭha (Nivisati的【过分】), 已潜藏，已定居，已建立在，已专心于…。

Nivisati (ni下+vis进入+a), 安定下来，住着，滞留。【过】nivisi。

Nivuta,【过分】已包封，已给…缝边，已包围。

Nivuttha, (nivasati 的【过分】)。

Nivedaka,【形】宣布的人，告知者。

Nivedana,【中】公告，情报，报告。

Nivedeti (ni+vid知+e), 令知道，沟通，报告，公告。【过】nivedesi。【过分】nivedita。【独】nivedetvā, nivediya。【义】nivedeyya。

Nivesa,【阳】nivesana,【中】殖民地，住所，房子。ghananivesana,聚集的小区。

Niveseti (ni+vis+e﹐caus. of nivesati), 使进入，建立在，安顿，安排(to cause to enter, to establish; to found, build, fix, settle)。【过】nivesesi。【过分】nivesita。【独】nivesetvā。

Nisajja, (nisīdati 的【独】), 已坐下。

Nisajjā,【阴】坐下。

Nisada,【阳】磨石(磨辣椒)。nisadapota,【阳】磨石杖(印度人磨辣椒用的磨石，下一块是大平石台，上一块是石杖，形如擀面杖)。

Nisabha,【阳】领导公牛，人类之中最好的人。

Nisamma, (nisāmeti 的【独】), 已考虑。【副】体贴地。nisammakārī,【形】体贴地行动。

Nisā,【阴】夜晚。nisākara, nisānātha,【阳】月亮。

Nisāṇa,【阳】磨石(磨刀)。

Nisādī,【形】躺下。

Nisāmaka,【形】深切注意的，注意听的。

Nisāmeti (ni+sām +e),观看，观瞻。【过】nisāmesi。【过分】nisāmita。【现分】nisāmenta。【独】nisāmetvā。SnA.v.410./II,383.︰Nisāmethāti passatha.(你们观看︰你们看！)

Nisita,【形】锐利的，磨了的，削尖的。

Nisinna, (nisīdati 的【过分】) 已坐下。

Nisinnaka,【形】坐下。

Nisītha,【阳】午夜。

Nisīdati (ni+sad坐+a；(Sk. niṣīdati), 坐下(to sit down, to be seated, to sit, to dwell)。【过】nisīdi。【现分】nisīdanta。【过分】nisinna。【义】nisīditabba。【独】nisīditvā, nisajja, nisīditvāna, nisīdiya。ekamantaṃ nisīdati﹐却坐一面，退坐一面，坐于一隅。3pl. nisīdiṃsu, nisīdisuṃ; 【使】nisīdāpeti。Cp. abhinisīdati, sannisīdati.

Nisīdana(Sk. niṣadana, fr. nisīdati),【中】1.坐下(sitting down, occasion or opportunity to sit, a mat to sit on)。2.座，位子，坐垫，坐具。《南寄归内法传》卷第三〈二十一坐具衬身〉：「礼拜敷其坐具。五天所不见行。致敬起为三礼。四部罔窥其事。…南海诸僧。人持一布巾长三五尺。迭若食巾。礼拜用替膝头。行时搭在肩上。西国苾刍来见。咸皆莞尔而笑也。」(T54.221.1)

Nisīdāpana,【中】令人坐下。

Nisīdāpeti (nisīdati 的【使】；cp. Sk. niṣādayati), 使坐下(to cause to sit down, to make one be seated, to invite to a seat.)。【过】nisīdāpesi。【过分】nisīdāpita。【独】nisīdāpetvā。

Nisedha,【阳】nisedhana,【中】预防，禁令，抑制。

Nisedhaka(<nisedha)﹐【形】禁止的，避免者，阻隔者。

Nisedhanatā (f.) (abstr. to nisedheti) 避免，禁止，避开。

Nisedheti (ni+sedh+e), 避免，禁止，避开，绝灭。【过】nisedhesi。【过分】nisedhita。【现分】nisedhenta。【义】nisedhetabba。【独】nisedhetvā。nisedhiya。cp.imper.nisedha.

Nisevati (ni+sev+a), 交往，追求，沉迷于。【过】nisevi。【过分】nisevita。【独】nisevitvā。

Nisevana,【中】1.结交。2.使用。3.练习。

Nissakka (<nis+sakkati=sakk), 离格(“going out from,” a name of the ablative case)。

Nissagga,【阳】放弃。nissaggiya,【形】【阳】应该被拒绝的，应该被放弃的。nissaggiyaṃ pācittiyaṃ, 舍忏(应该被舍弃，然后忏悔)。

Nissaṅga,【形】不执着的，不自私的。

Nissajati (ni+saj +a), 放弃，解放。【过】nissaji。【过分】nissaṭṭha。【独】nissajja, nissajitvā。

Nissaṭa, (nissarati 的【过分】), 已从…出来，已拒绝，已解放。

Nissaṭṭha, (nissajati 的【过分】), 已解散，已放弃，已移交。

Nissatta,【形】没有精神的(非佛教称：无灵魂的)，无众生的。

Nissadda,【形】沉默的，无声的。

Nissanda(Sk. nisyanda & niṣyanda, ni+syand (梵syad), see sandati),【阳】1.一滴一滴地流下(flowing or trickling down, dropping,)。2.解除(discharge)。3.产生，结果(result, outcome, esp. effect of Kamma)。

Nissaya (Sk. niśraya, of ni+śri, corresp. in meaning to Sk. āśraya),【阳】依赖，支持，保护，依止(that on which anything depends, support, help, protection; endowment, resource, requisite, supply; foundation, reliance on)，逐字注释或逐词对译。nissayaṃ karoti, 作依止(to rely on)。nissayakamma, 支援(giving assistance or help, an (ecclesiastical) act of help or protection)。nissayasampanna, finding one’s strength in A IV.353.

Nissayasampanna﹐【过分】基础巩固。

Nissayati(ni+si眠﹑卧+ya)(Sk. niśrayati, but in meaning=āśrayati, ni+ śri), 倚靠，信赖，交往。【过】nissayi。pass. nissīyat. pp. nissita; ger. nissāya。

Nissaraṇa,【中】1.出离，离开，外出，脱。2.逃脱。SA.5.1./I,189.︰Nissaraṇanti nibbānaṃ.(脱离︰涅盘)。pañca nissaraṇīyā dhātuyo, 五出要界，指思惟欲(kāmaṃ)、瞋(byāpādaṃ)、害(vihesaṃ恼害)、色(rūpaṃ)、有身(sakkāyaṃ)之五种出离之要。(cf. A.5.200./III,245)。

Nissaraṇīya, Nissāraṇīya, (grd. of nissarati, with relation to nissaraṇa) ,【形】解脱，逐出(connected with deliverance, leading to salvation, able to be freed. The 3 n. dhātuyo (elements of deliverance) are nekkhamma (escape from cravings), āruppa (from existence with form), nirodha (from all existence), in detail at It.61 (kāmānaṃ n. nekkhammaṃ, rūpānaṃ n. āruppaṃ, yaṃ kiñci bhūtaṃ saṅkhataṃ n. nirodho)。

Nissarati (ni+sar(梵sṛ)动转+a),离开，逃(to depart, escape from, be freed from)。【过】nissari。【过分】nissaṭa,【独】nissaritvā。grd. nissaraṇīya。

Nissāya(ger. of nissayati, Sk. *niśrāya, BSk niśritya, ni+śri),【不】经由，借着支持，在附近(leaning on (in all fig. meanings)。1. near, near by, on, at J.I,167 (pāsānapiṭṭhaṃ), 221 (padumasaraṃ); PvA.24 (bāhā), 134 (taṃ=with him). 2. by means of, through, by one’s support, by way of J.I,140 (rājānaṃ: under the patronage of the k.); IV,137 (id.); II,154 (tumhe); Miln.40 (kāyaṃ), 253 (id.); PvA.27 (ye=yesaṃ hetu), 154 (nadī° alongside of). — 3. because of, on account of, by reason of, for the sake of)。

Nissāra,【形】无价值的，无树液的，无实体的。

Nissārajja,【形】不缺乏自信的，对自己的力量很有自信的。

Nissāraṇa,【中】逐出。

Nissita (nissayati 的【过分】), 已依靠着，有赖于，以…为生。

Nissitaka,【形、名】信徒，追随者，拥护者，支援的人。

Nissirīka,【形】不幸的，悲惨的。

Nisseṇī(fr. nis+śri, orig. that which leans against, or leads to something, cp. Sk. śreṇī a row),【阴】梯子，(阶梯的)一段(a ladder, a flight of stairs)。

Nissesa,【形】整个的，全部。nissesaṃ,【副】完全地。

Nissuta (nis+suta< su(梵śru)听闻)﹐【形】流失的，消失的。

Nissoka,【形】无悲伤的。

Nihata, (Nihanati的【过分】)已杀，已击败，已破坏，已判定。nihatamāna,【形】无自傲的，有礼貌的。nihatatā, 已破坏的状态。

Nihanati (ni+han+a), 杀，击败，使丢脸，破坏。【过】nihani。【独】nihantvā。

Nihita (nidahati 的【过分】), 已保持，已放进，已整理。

Nihīna,【形】低的，恶劣的，低级的。nihīnakamma,【中】罪业(有罪的行动)。【形】有罪的，贱行为。nihīnapañña,【形】劣慧(次等的智慧)。nihīnasevī,【形】有坏的结交，恶劣的追求。

Nihīyati (ni+ha+i+ya), 被毁灭，被破坏。【过】nihīyi。【过分】nihīna。【现分】nihīyamāna。

nī(梵nī)﹐【字根I.】带领、引导(to lead)。台语︰ (cua7)。

Nīgha,【阳】悲惨，混乱。

Nīca,【形】低的，卑下的，卑贱的，次等的，谦卑的。nīcakula,【中】贱种姓(低的印度世袭阶级)。nīcakulīnatā,【阴】有出生卑贱的情况。nīcāsana,【中】低座。

Nīta (neti 的【过分】), 已携带，已推论出，已指明，已牵着走。nītattha,【阳】推论出的意义。

Nīti,【阴】法律，指导。nītisattha,【中】政治学(政治手腕的科学)，(载 有法律条文或案例等的)法律书籍。

Nīpa,【阳】东印度团花(参考 Kadamba)。

Nīyati (neti 的【被】), 被引导，被携带。

Nīyāti(=niyyāti) (nī引导+yā去+a), 外出，离开。

Nīyādeti, 给掌管，交出，分配，献出。参考 niyyādeti。

Nīyānika,【形】导致超度的，有利可图的。参考 niyyānika(有利可图的)。

Nīra,【中】水。

Nīla,【形】蓝的，青的。【阳】蓝色。nīlakasiṇa,【中】(修禅取相的)青遍(准备一个直径约30公分的圆盘，把它敷上青莲花或结黎根尼迦(nīluppala-girikaṇṇikā,即蓝蝴蝶clitoria ternatea)等青色花或青铜(kaṃsanīla)、青叶(palāsanīla)、青染料(añjananīlānaṃ)等青色物，当作对象。Vism.173)。nīlagīva(脖子),【阳】孔雀(peacock青颈鸟)。nīlamaṇi,【阳】蓝宝石，青玉(sapphire)。nīlavaṇṇa,【形】有蓝色的。nīlavallī,【阴】一种药藤。nīlasappa,【阳】瘦蛇 (一种青色的蛇the whip snake﹐Dryophis)。nīlakaṇṭha,青颈，(梵)青颈观音。

Nīlinī, nīlī,【阴】木蓝(the indigo plant；Indigofera tinctoria)。

Nīluppala,【中】青莲。

Nīvaraṇa(Sk. *nivāraṇa, nis+ varaṇa of vṛ (vṛṇoti), see nibbuta & cp. nivāraṇa),【中】障碍，隐藏，盖(an obstacle, hindrance。称为「盖」是具有所障(āvuṭā)、所遮(nivuṭā)、所妨(onaddhā)、所碍(pariyonaddhā)。对禅修妨碍的五盖pañca nīvaraṇā，即：欲欲、瞋恚、惛沉.睡眠、掉举.恶作、疑)。断五盖：断欲贪–不净相(asubhanimittaṃ)，断瞋恚–意慈心解脱(mettā cetovimutti)，断惛沉.睡眠–发勤精进(āraddhavīriya)，断掉举.后悔–心寂静(cetaso vūpasamo)，断疑–从根源作意(yonisomanasikāro)。《法门名义集》：「何名为盖？能覆行人，名之为盖。盖掩其心，令不明了。是名为盖。」(T54.195.3)

Dhs.(PTS:1152；CS:1158.)︰Katame dhammā nīvaraṇā? Cha nīvaraṇā — kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ, avijjānīvaraṇaṃ.(什么是‘盖’？六盖–欲欲盖、瞋盖、惛沈.睡眠盖、掉举.恶作盖、疑盖、无明盖)。

Nīvaraṇiya,【形】形成妨害的。

Nīvāra,【阳】野米，稻谷。

Nīhaṭa, (niharati 的【过分】) 已取出，已驱赶，已伸展。anīhaṭa,不伸展。

Nīharaṇa,【中】取出，带走。

Nīharati (ni+har拿+a), 取出，驱赶，伸展。【过】nīhari。【现分】nīharanta。【独】nīharitvā。

Nīhāra,【阳】1.喷出。2.实行。3.方法，样子。

Nihita, (nidahati 的【过分】)。1.已存放。2.已安排。

Nīla (Vedic nīla),【形】dark-blue, blue-black, blue-green. Nīla serves as a general term to designate the “coloured-black,” as opposed to the “colouredwhite” (pīta yellow), which pairs (nīla-pīta) are both set off against the “pure” colour-sensations of red (lohitaka) & white (odāta), besides the distinct black or dark (see kaṇha).遍处禅 nīla pīta lohita odāta; in the description of the 5 colours of the Buddha’s eye: nīla pītaka lohitaka kaṇha odāta (Nd2 235, Ia under cakkhumā)(mahānīla great blue lotus); nīla-abbha a black cloud. nīla-abhijāti a dark (unfortunate) birth (cp. kaṇh°) A III.383; nīlauppala blue lotus J III.394; Vv 454 (=kuvalaya); DhA I.384;nīlakasiṇa the “blue” kasiṇa; nīlagīva “blue neck,” a peacock Sn 221 =maṇi-daṇḍa-sadisāya gīvāya n. ti SnA 277); nīlapupphī N. of plant (“blue-blossom”) J VI.53; nīlabījaka a waterplant (“blue-seed”) Bdhgh at Vin III.276; nīlamaṇi a sapphire (“blue-stone”) ;nīlavaṇṇa blue colour, coloured blue or green (of the ocean); Dhs 246.

DhsA.(CS:p.354)：umāpupphasamānaṃ nīlaṃ.(相似于umā花的颜色，为’蓝色’。)

Nīla,【中】巢(a nest)。nīlaja,【阳】鸟。

Nu, 【无】1.肯定语的不定虚词(affirm.-indef. part. “then, now.”)，时常与疑问代词配合(nu kho﹐或许；kin nu kho J.II.159; kacci nu J.I.279; kaccin nu (for kaccid nu) J.II.133; kathan nu (kho) Vin.I,83; kattha PvA.22; etc.)。

nud﹐【字根I.】除去(to remove)。cp.(梵nud), 推动(push)。

Nuda, nudaka,【形】驱逐。驱散。

Nudati (nud除去+a), 驱赶，驱逐，拒绝。【过】nudi。【独】nuditvā。

Nuṇṇa (Nudati‘驱赶’的【过分】), 赶走了，拿开了。

Nūtana,【形】新的，新鲜的。

Nūna,【无】的确，当然，确定地。

Nūpura,【中】脚镯(anklet)。

Ne﹐【阳】他们，它们。与‘te’同属【复.主】、【复.宾】。

Neka,【形】一些的，许多的。

Nekākāra,【形】各种不同的，种种的。

Nekatika(<nikati),【阳】欺骗，骗子。【形】欺诈的(deceitful, fraudulent; a cheat)。

Nekāyika(<nikāya),【形】精通四或五部尼柯耶(versed in the 4 or 5 Nikāyas)。

Nekkha(Vedic niṣka; cp. nikkha),【中】大金币(a golden ornament, a certain coin of gold)。

Nekkhamma,【中】放弃世俗生活，放弃，远离。nekkhammavitakka, nekkhammasaṅkappa,【阳】无欲之思。nekkhammasukha,【中】过着离世生活的快乐。nekkhammabhirata,【形】喜欢放弃的。

Nekkhammasaṅkappa,【阳】无欲之思。DA.22./III,802-3︰Nekkhammasaṅkappādayo kāmabyāpādavihiṃsāviramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu tīsu ṭhānesu uppannassa akusalasaṅkappassa padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamāno ekova kusalasaṅkappo uppajjati. Ayaṃ sammāsaṅkappo nāma.(出离思惟等，远离诸欲、瞋、害之想，各种前分；于道剎那之际，斩断已生的这三项不善思之根柢，抵达证得道分，圆满生起善思，这称为‘正思’。) SA.45.8./III,124-5.︰Nekkhammasaṅkappādīsu kāmapaccanīkaṭṭhena kāmato nissaṭabhāvena vā, kāmaṃ sammasantassa uppannoti vā, kāmapadaghātaṃ kāmavūpasamaṃ karonto uppannoti vā kāmavivittante uppannoti vā nekkhammasaṅkappo.( ‘出离思惟’等，与欲相反之义，由欲解放，或彻知已生之欲，或斩断已生之欲的根柢，已作欲的寂静，或已生起隔离欲，这称为‘离欲之思’。)

Negama,【形】市镇的。【阳】镇议会。

Neti (nī带领+a)(=nayati)(Vedic nayati, nī), 带领，指导，拿走(to lead, guide, conduct; to take, carry (away))。【过】nesi。【过分】nīta。【现分】nenta。【义】netabba。【独】netvā。imper. naya & nehi; poetic imper. nayāhi see in paṭinayāhi; pot. naye(to lead a cause=vinicchineyya). fut. nessāmi; aor. nayi. ger. netvā. inf. netuṃ (°kāma), & netave. grd. neyya, Pass. nīyati.

Neto (na+ito)﹐此…无。

Netaṃ (na无+eta这﹑那)﹐无这，无那。

Netaṃ ṭhānaṃ vijjati﹐无有是处(这个(或那个)不可能存在)。

Netu,【阳】领袖。Netta,【中】眼睛。netutārā,【阴】瞳孔。

Netti,【阴】1.渴望。2.水道。

Nettika,【阳】造灌溉水道的人。

Nettiṃsa,【阳】刀剑。

Nepakka(fr. nipaka),【中】审慎(prudence, discrimination, carefulness; usually as satinepakka S.V,197 sq.)。

Nepuñña (fr. nipuṇa) ,【中】经验，熟练，聪明(experience, skill, cleverness )。

Nema (cp. nemi),【中】边缘，点，根(edge, point; root; gambhīranema (adj.) with deeply rooted point, firmly established)。

Nemi(Vedic nemi, perhaps to namati),【阴】轮缘，轮圈(the circumference of a wheel, circumference, rim, edge)。jarāmaraṇanemi, 生死之轮(the rim of old age & death)。

Nemitta,【阳】占相者，占星者。

Nemittika,【阳】算命佬，预言者。

Nemittikatā(梵nimittī-kṛ)﹐现相(欲得他物表欲得相，如言此物好)。

Nemindhara,【阳】尼民陀罗山、持辐山(山名)。

Neyya,【形】被引导的，被运的，被推论出的，被了解的，未了的行者(经过详细解说，精研教义，还要经精进地修习，才可契入道与果)。Pug.PTS:p.42.︰150.Katamo ca puggalo neyyo? Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato evaṃ anupubbena dhammābhisamayo hoti– ayaṃ vuccati puggalo “neyyo”.(什么人是‘应被引导者’？哪个人从诵经、从遍问，而从根源作意、被结交、被深交、敬奉诸善友，如此依次第(产生)法现观，这称为被引导者。)

Nerayika,【形】在地狱出生的，命中注定在地狱受苦。

Neru,【阳】尼噜山(最高的山名字，即：须弥山)。参考 Meru，Sumeru，Sineru。

Nerutta (<nierutta)﹐语源学者，语言学者。

Nela﹐ neḷa (na+eḷa﹐梵anenas)﹐1.【形】无缺点的，柔和的。nelapatī(=vatī)﹐【阴】柔和。2.【阳】一种花。

Neva (na无+eva实)﹐实在没有。Neva…na﹐非…非。

Nevāsika(fr. nivāsa, cp. BSk. naivāsika AvS.I,286, 287),【阳】【形】常住者，同室者(特指在医院、监狱)，居民(one who inhabits, an inmate; living in a place, local)。

Nevidha, n’ev’idha, 无此。

Nesajjika,【形】维持坐姿的。

Nesāda,【阳】猎人。

No1, 不(na的强调型)。no ce, 如果不。

No2,【代】ahaṃ‘我’的【复.业】【复.属】【复.与】。

Nonīta,【中】鲜奶油，熟酥。

Nyāsa,【阳】抵押贷款，典当。

Nhātaka﹐nahātaka﹐【阳】沐浴，沐浴者。

Nhāna﹐nahāna﹐【中】沐浴。

Nhāyati﹐nahāyati﹐沐浴。

Nhāru﹐nhāru﹐【阳】腱。

P

P, 巴利文字母表的罗马化拼音第二十一个辅音字母。发音好像汉语中清音的 b。

pa, 中略(可能是[peyyāla中略] 的缩写)。

Pa- (梵pra-)﹐【前缀】1.出。2.在前。3.彻底。

Paṃsu,【阳】土壤，灰尘。paṃsukūla,【中】垃圾、废弃物。paṃsukūlacīvara,【中】粪扫衣(从垃圾堆得来的碎布所制成的袈裟)。paṃsukūlika,【形】粪扫衣支苦行僧。

Pakaṭṭha,【形】最贵族的。

Pakata,【形】做，制造。pakatatta,【形】好行为的，健全情况的。

Pakati,【阴】最初的形式，本性的形态，自然。pakatigamana,【中】平常的散步。pakaticitta,【中】本性心(指有分心)。【形】本性心的。pakatisīla,【中】本性的德行。Kv.p.615.︰Hañci Arahā pakaticitte ṭhito parinibbāyati, no ca vata re vattabbe– “Arahā āneñje ṭhito parinibbāyatī”ti.(假如阿罗汉住立于本性心而入灭，你不应该说–阿罗汉住立于不动而入灭。)

Pakatika,【形】(在【合】中) 有…性质的，天生的，天然的。

Pakappanā,【阴】评理，计划，安排。

Pakappeti (pa+kapp+e), 考虑，设计，安排。【过】pakappesi。【过分】pakappita。【独】pakappetvā。

Pakampati (pa+kamp+a, BSk. prakampati), 战栗，震动(to shake, quake, tremble)。caus. pakampeti。【过】pakampi。【过分】pakampita。

Pakaraṇa,【中】场合，文学的作品，文学的说明。

Pakāra,【阳】种类，模式，方法，样子。

Pakāraka(fr. pakāra) ,【形】种类的(of that kind)。nānappakāraka,不同种类的。

Pakāsa,【阳】光亮，报喜，解释。pakāsaka,【阳】出版者，宣布者，解释者。

Pakāsati (pa+kās +a), 能看得见，被知道，照耀。【过】pakāsi。【过分】pakāsita。

Pakāsana,【中】光亮，宣告，公开。

Pakāseti (pa+kās+e), 使知道，举例说明，出版。【过】pakāsesi。【过分】pakāsita。【现分】pakāsenta。【独】pakāsetvā。

Pakiṇṇaka,【形】到处散布的，各种的。

Pakitteti (pa+kitt+e), 高度评价，称赞，。【过】pakittesi。【过分】pakittita。【现分】pakitteyenta。【独】pakittetvā。

Pakirati (pa+kir散+a), 散布，让倒下，丢下。【过】pakiri。【过分】pakiṇṇa。

Pakuppati (pa+kup+ya), 生气。【过】pakuppi。

Pakubbati (pa+kar行+o, karo 被改成 kubba), 做，制造，运行。【现分】pakubbamāna。

Pakopa(pa+kopa),【阳】激怒(agitation)，愤怒，激动。

Pakopana,【形】使狂暴的，煽动的。

Pakka (pacati 的【过分】), 已成熟，已煮沸，已烹调，已衰退。【中】成熟的水果。

Pakkaṭhita, Pakkaṭṭhita, Pakkuthita,【过分】很热，潜伏，煮沸(cooked up, boiled, boiling hot, hot)。

Pakkama,【阳】pakkamana,【中】离开，走开。

Pakkamati (pa+kam(梵kram)超越+a), 向前走，走开。【过】pakkami。【过分】pakkanta。【现分】pakkamanta。【独】pakkamitvā。

Pakkāmi (pakkamati的【过完】), 他往前去了。

Pakkosati (pa+kus(梵kruś)大叫+a), 呼叫，召唤。【过】pakkosi。【过分】pakkosita。【独】pakkositvā。

Pakkosana,【中】pakkosanā,【阴】呼叫。

Pakkha,【阳】旁边，党，派系，身边，侧面，翅膀，半个月份。【形】信徒，和…共事的。

Pakkha,【阳】跛子，跛足的人。

Pakkhandati (pa+khandh(梵skand)+a), 向前跳，跳上(to spring forward, to jump on)。【过】pakkhandi。【过分】pakkhanta。【独】pakkhanditvā。

Pakkhandana,【中】1.跃，跳(leaping, springing)。2.攻击，追(attack, assault, chasing)。

Pakkhandikā,【阴】痢疾(dysentery)，腹泻(diarrhoea)。

Pakkhandī,【阳】跳上者，吹嘘。

Pakkhabilāla,【阳】果蝠(flying-fox)。

Pakkhalati1(pa+kṣal), 洗，冲洗(to wash, cleanse) (ger. pakkhalya=dhovitvā). caus. pakkhāleti.

Pakkhalati2 (pa+khal+a) 绊倒、踉跄、蹒跚(to stumble, trip, stagger)。【过】pakkhali。【过分】pakkhalita。【独】pakkhalitvā。

Pakkhāyati(pa+khyā见, Ved. prakhyāyate; cp. khāyati & pakkha2),出现(to appear)，明显可见的(to be clearly visible)。

Pakkhalana, pakkhalita,【中】绊倒。

Pakkhāleti (pa+khal(梵kṣal)+e), 洗，冲洗。【过】pakkhālesi。【过分】pakkhālita。【独】pakkhāletvā。

Pakkhika,【形】派系的，偏袒的，半个月份的。pakkhikabhatta,【中】半个月才给一次的食物。

Pakkhitta, (Pakkhipati的【过分】) 已放进，已丢进。

Pakkhipati (pa+khip抛+a), 放进，封住装入，丢入。【过】pakkhipi。【现分】pakkhipanta。【独】pakkhipitvā。【义】pakkhipitabba。

Pakkhipana,【中】放进，丢入。

Pakkhiya,【形】成分的，派系的，偏袒的，半个月份的。参考 pakkhika。

Pakkhī,【阳】鸟，有翼的。

Pakkhepa,【阳】放进，丢入。参考 Pakkhipana。

Pakhuma,【中】睫毛(eyelash)。

Pagabbha,【形】大胆的，勇敢的，不计后果的。

Pagāḷha, (Pagāhati的【过分】) 跳入水，下沉，投入。

Pagāhati (pa+gāh冲进+a), 跳入水，下沉，投入。【过】pagāhi。【现分】pagāhanta。【独】pagāhitvā。

Pagiddha (pagijjhati 的【过分】), 已贪婪着，已执着于。

Paguṇa(pa+guṇa cp. Sk. praguṇa straight, der. “kind”),【形】熟练的，练达的，熟知的，熟悉的(learned, full of knowledge, clever, wellacquainted, familiar.)。paguṇabhāva, 熟练的状态(familiarity with, acquaintance, efficient state, cleverness in, experience. knowledge)。

Paguṇatā,【阴】Paguṇatta,【中】胜任( fitness, competence)。DhsA.(CS:DhsA.pg.195)：Paguṇatāti paguṇabhāvo, anāturatā niggilānatāti attho.(练达性：练达，无疾苦性，无病性之义。)

Pagumba,【阳】矮树丛，繁茂处。

Pageva,【无】太早的，虽说不上的。

Payoga( pa+yuj, 见payuñjati) 1.方法，工具 (=karaṇa)。2.准备，工作，练习。

Payogatā (<payoga)﹐【阴】专心(application to)。

Paggaṇhāti (pa+gah拿+ṇhā), 举起，拿起，坚持，支援，赞同，伸展，策励，鞭策。【过】paggaṇhi。【现分】paggaṇhanta。【独】paggaṇhetvā, paggayha。【义】paggaṇhetabba。

Paggaha, paggāha,【阳】paggahaṇa,【中】努力，精力，提起，举起，支援，赞助，策励，鞭策。cittaṃ paggaṇhāti padahati﹐努力鞭策心。

Paggahita (paggaṇhāti 的【过分】), 已举起，已伸展。

Paggharaṇa,【中】一滴一滴地流，渗出，滴。paggharaṇaka,【形】流动的，渗出的，一滴一滴地流的。

Paggharati (pa+ghar+a), 流动，渗出，滴下，滴流。【过】pagghari。【过分】paggharita。【现分】paggharanta。【独】paggharitvā。

Paghaṇa,【阳】台阶(房子前后门门前的台阶)。

Paṅka,【阳】泥，泥沼，杂质，污秽。

Paṅkaja, paṅkeruha,【中】睡莲，从泥中升起的。

Paṅgu, paṅgula,【形】【名】跛足的，跛子。

pac(梵pac)﹐【字根I.】煮沸(to boil)，烹调(to cook)。

pac﹐【字根VII.】消化(to digest)。

Pacati (pac+a)(Ved. pacati), 烹调、折磨、煎熬(to cook, boil, roast, torment)。【过】paci。【过分】pacita, pakka。【现分】pacanta。【义】pacitabba。【独】pacitvā。Caus. pacāpeti & pāceti。Pass. paccati.

Pacana,【中】烹饪。

Pacarati (pa+car+a), 练习，观察，走路。【过】pacari。

Pacalāyati (pa+cal +āya), 困倦，打盹儿，打瞌睡(拄痀tuh ku，啄龟toh ku)。【过】pacalāyi。

Pacalāyikā(abstr. fr. pacalāyati),【阴】打盹，打瞌睡(nodding, wavering (of the eyelids), blinking, being sleepy)。

Pacāpeti (pacati 的【使】) 使烹调。【过】pacāpesi。【独】pacāpetvā。

Pacāyana﹐

Pacāraka,【阳】处理者，令人知道者，出版者。

Pacāreti (pa+car+e), 处理，广播，出版。【过】pacāresi。【过分】pacārita。【独】pacāretvā。

Pacālaka,【形】【中】摇摆的，震动的。pacālakaṃ,【副】摇动地。kāyappacālaka,【中】摇晃身体。

Pacināti, pacinati, (pa在前+cināti积聚), 摘，拔去(鸡、鸭等毛)，采集，收集，堆积。【过】pacini。【现分】pacinanta。【3.单.未】pacessati。【现分】pacinanta。

Pacura,【形】丰富的，各种不同的，许多的。

Pacessati, [pacinati摘] 的【3.单.未】。

Paccakkosati (pati+ā+kus(梵kruś)大叫+a), 骂回。【过】paccakkosi。

Paccakkha(paṭi对着+akkha眼),【形】显然的，明白的，现量的，在眼前的，现见的，眼前(眼之所对)，当面。paccakkhakamma,【中】实现，领会。

Paccakkhāti (pati+ā+khā掘+a), 驳回，拒绝，否认，放弃。【过】paccakkhāsi。【过分】paccakkhāta。【独】paccakkhāya。

Paccakkhāna,【中】拒绝，退回，放弃。

Paccaggha,【形】昂贵的。

Paccaṅga,【中】分支，小支(区别于大支)。

Paccati (pacati 的【被】), 被烹调，遭受。【过】pacci。【独】paccitvā。【现分】paccamāna。

Paccatta,【形】分开的，单独的。paccattaṃ,【副】个别地，单独地。paccattavacanaṃ(梵praṭhamā；accusative)﹐主格。

Paccattharaṇa,【中】盖子，覆盖的东西，床单。

Paccatthika,【阳】敌人，对手。【形】反对，敌对的。

Paccana,【中】沸腾，遭受，苦楚。

Paccanīka,【形】相反的，颠倒的，否定的，不利的，障碍的，违义的。【阳】敌人，对手。

Paccanubhavati, paccanubhoti (pati+anu随+bhū+a), 遭受，经历，经验。【过】paccanubhavi。【独】paccanubhavitvā。

Paccanubhūta (Paccanubhavati的【过分】), 已遭遇，已经历。

Paccanta,【阳】国界，边地，乡下地方。paccantadesa,【阳】国家的近郊。paccantavāsin,【阳】村民，乡下人。paccantavisaya,【阳】参考 paccantadesa。

Paccantima,【形】边疆的，在远方的。

Paccaya(fr. paṭi+i, cp. Ved. pratyaya & P. pacceti, paṭicca),【阳】1.因素，动机，方法，支持。2.必需品(四资具)。Abl. paccayā as adv. by means of, through, by reason of, caused by。paccayatā,【阴】因果关系。paccayākāra,【阳】因素的模式(缘相)，原因的起源。paccayuppanna,【形】有因素兴起的。paccayasatti﹐【阴】缘力。AA.3.99./II,362.：Yathāpaccayaṃ vā kātunti yathā icchati, tathā kātuṃ.(随缘所作︰任意处置。)。paccayadhamma﹐缘法。paccayuppannadhamma﹐缘所生法，缘生法。

Paccayika,【形】可信赖的。

Paccavekkhati (paṭi+ava下+ikkh见+a), 省思，省察，考虑，回顾，沉思。【过】paccavekkhi。【过分】paccavekkhita。【独】paccavekkhitvā, paccavekkhiya。

Paccavekkhaṇa (paṭi+avekkhana, 梵 Pratyavekṣaṇa),【中】paccavekkhaṇā,【阴】考虑，检讨，反省(looking at, consideration, regard, attention, reflection, contemplation, reviewing)。paccavekkhaṇāvasitā﹐省察自在，能够在出定后省察刚刚证得的禅那的能力。

Paccassosi (paṭissuṇāti 的【过】), 同意了，答应了。

Paccāsati (fr. paṭi+āśā or=paccāsaṃsati or °siṃsati?), 问、请求(to ask, beg, pray)。

Paccāsanne (paṭi+āsanne) ,【副】靠近(near by, PvA.216=280)。

Paccāsā(paṭi+ āsā(梵āśā)希望, cp. Sk. pratyāśā),【阴】期待(expectation Vin.IV,286.)。

Paccāsāreti(paṭi+ā+sāreti, Caus. of sṛ)转回(to make go (or turn) backward M.I,124=A.III,28 (=paṭinivatteti C.); Vism.308 (sāreti pi p. pi))。

Paccākata(pp. of paṭi+a+kṛ),【过分】已拒绝，已失望(rejected, disappointed)。

Paccākoṭita(pp. of paṭi+ākoṭeti),【过分】已使平滑，已烫(flattened or smoothed out, pressed, ironed)。

Paccāgacchati (pati+ā+gam去+a), 回返，回来，撤回。【过】paccāgacchi。【过 分】paccāgata。【独】paccāgantvā。

Paccāgata (pp. of paccāgacchati), 返回，抽离(gone back, withdrawn)。

Paccāgamana(fr. paṭi+ā+gam),【中】返回，回来(return, going back, backsliding Miln.246.)。)。

Paccācamati (paṭi+ā+camati; often spelt paccāvamati), (to swallow up, resorb)。caus. paccācamāpeti.

Paccācikkhati (Intens. of paccakkhāti, paṭi+ā+cikkhati of khyā),拒绝(to reject, repudiate, disallow D.III,3; M.I,245, 428; Vin.IV,235.

Paccājāta(pp. of paccājāyati),再生(reborn, come to a new existence)。

Paccājāyati (pati+ā+jan+ya), (转世)再生(to be reborn in a new existence)。【过】paccājāyi。paccājāta。【独】paccājāyitvā。

Paccāmitta(paccā=Sk. pratyak, adv.;+mitta, cp. Ep. Sk. pratyamitra),【阳】敌人，对手(lit. “back-friend,” adversary, enemy)。

Paccāropeti (paṭi反+āropeti检举)﹐反诘(to show in return, retort, explain)。

Paccāsiṃsati(paṭi+ā+siṃs+a), 期待，需要，等候( to expect, wait for, desire, hope for, ask)。【过】paccāsiṃsi。【过分】paccāsiṃsita。【现分】paccāsīsanta。grd. paccāsīsitabba。

Paccāharati (paṭi+ā+har拿+a), 拿回去(to bring back, take back)。【过】paccāhari。【过分】paccāhaṭa。【独】paccāharitvā。

Paccāhāra,【阳】原谅，道歉。

Paccuggacchati (pati+u 出+gam去+a), 去会见。【独】paccuggantvā。

Paccuggamana,【中】去会见。

Paccuṭṭhāti (paṭi对+uṭṭhāti(ud+sthā)起立﹑奋起), (表示敬礼地)起立(rise, reappear, to rise from one’s seat as a token of respect)。【过】paccuṭṭhāsi。【过分】paccuṭṭhita。【独】paccuṭṭhāya。

Paccuṭṭhāna,【中】尊敬，起立(rising from one’s seat, reverence D.I,125.)。paccuṭṭhānaka,【形】出现的，产生的。

Paccuttarati (paṭi回﹑反+uttarati渡水而出), 渡水再出(to wipe off or down (with a cloth, colakena))。【独】paccuttaritvā。Udakapuñchaniṃ, “to wear out a robe”)。

Paccupakāra(paṭi+uddhāra),【阳】帮回(taking up, casting (the lot) again)。

Paccupaṭṭhahati ([paṭi对]+[upa近﹑全部]+[sthā站立﹑存续] ), 1.对…全部存续(“to stand up before,” to be present)。2.照顾，奉侍。【过分】paccupaṭṭhita。【使】paccupaṭṭhāpeti。【未被】paccupaṭṭhātabba。

Paccupaṭṭhāti (pati+upa近+ ṭhā (梵sthā) +a), 出席。【过】paccupaṭṭhāsi。【过分】paccupaṭṭhita。【独】paccupaṭṭhitvā。

Paccupaṭṭhāna(fr. paṭi+upa+ ṭhā (梵sthā)),【中】明白，现起，突然产生(appearance, happening, coming on, phenomenon)。DhsA.(CS:p.106)：Upaṭṭhānākāro vā phalaṃ vā paccupaṭṭhānaṃ nāma.(产生现起或果，称为’现起’。)

Paccupaṭṭhāpeti (pati+upa近+ṭhā +āpe), [paccupaṭṭhahati对…全部存续﹑照顾] 的【使】，提交…讨论，提供，侍候。

Paccuppanna, ([paṭi对﹑反﹑回+uppajjati被生] 的【过分】)。【阳】现在。【形】已存在的，当面的。Vism.431︰三种现在︰khaṇapaccuppanna,剎那现在(生、住、灭的三心剎那)，santatipaccuppanna, 相续现在(包摄二或三速行的时间)，addhāpaccuppanna, 一期现在(限于一生的期间)。

Paccūsa,【阳】早晨。paccūsakāla,【阳】破晓。

Paccūsasamaya (paccūsa破晓+samaya时【阳】), 破晓时。

Paccūsasamaye (paccūsasamaya破晓时的【单，处】), 在破晓时。

Pacceka ( [paṭi对]+[eka一､单独] ),【形】分开的，各自的，各种不同的，单一的。paccekaṃ,【副】个别地，个人地。

Paccekabuddha (pacceka独一+buddha已觉者),【阳】辟支佛、独觉(独觉不一定观缘起，所以不应称「缘觉」)、已独一觉者(没有老师指导而自己独自觉悟的人)。

Paccekasambuddha (pacceka独一+sambuddha已完全觉者),【阳】已独一完全觉者。

Pacceti ([pati对﹑回]+[eti去﹑到﹑来]), 1.回到。2.缘，转而依靠。【过】paccesi。【独】paṭicca。【过分】paṭīta, patīta。

Paccorohati (pati回++orohati下降), 下来，降。【过】paccorohi。【过分】paccorūḷha。【独】paccorohitvā。paccoruyha。

Paccosakkati (pati回+ava下+sakk+a), 撤退，撤回。【过】paccosakki。【过分】paccokkita。【独】paccokkitvā。

Paccosakkanā,【阴】撤退，退缩。

Pacchato,【无】来自后面，后面。【副】从以后。

Pacchanna (pacchādeti 的【过分】), 已覆盖，已隐藏，已以…包起来。

Pacchā,【无】然后。【副】以后。pacchājāta,【形】后生的，后起的。pacchānipātī，【阳】比其它更稍后退休者。pacchānutāpa,【阳】懊悔，后悔。pacchābāhaṃ,【副】手被绑在背后地。pacchābhattaṃ,【副】在食后。pacchābhāga,【阳】后边的部份。【处】然后。pacchāsamaṇa,【阳】后沙门(走在长老背后，较小辈的出家人)。

Pacchāgacchati (参考 [paccāgacchati回来﹑撤回] ),1.回来。2.撤回。

Pacchāgata,【过分】返回。

Pacchāda,【阳】盖子，二轮战车的毯子。

Pacchānipātin (pacchā以后+nipātin就寝),【形】晚就寝。

Pacchānutappati (pacchā+anu随+tap(梵tap)热+a), 感到懊悔。【过】pacchānutappi。

Pacchāpuresaññī (pacchā后+pure前+saññī想【形】),【形】前后想。

Pacchāyā (pa在前+chāyā影),【阴】阴暗的部份，荫凉处。

Pacchi,【阴】手提篮(菜篮)。macchapacchiṃ﹐鱼篮。

Pacchijjati (pa+chid切断+ya), 被打断，被中断。【过】pacchijji。【过分】pacchinna。【独】pacchijitvā。

Pacchijjana,【中】打岔，中止。

Pacchindati (pa+chid切断+ṃ-a), 中断，瓦解，结束。【过】pacchindi。【过分】pacchinna。【独】pacchinditvā。

Pacchima,【形】1.最后。2.最落后。3.西方的。pacchimaka,【形】1.最后的。2.最落后的。

Pacchimayāma (pacchima最后+yāma夜分), 最后夜分(2am~6am)。

Pacchedana,【中】切断，打破。

paj﹐【字根VII.】驾驶(to drive)。cp. (梵paj), 出发，开始(start)

Pajagghati (pa+jaggh笑+a), 高声地笑(to laugh out loud)。

Pajappati (pa+japp+a), 天真地说，恳求。【过】pajappi。

Pajappā(pa先﹑前+jappā )﹐贪得无厌(repeatedly greed for)。

Pajahati(pajahāti) (pa+hā放弃+a, ha 重迭，而前 h 被改成 j), 放弃(give up)，退隐(renounce)，遗弃(abandon, let go, get rid of)。【过】pajahi, pahāsi。【过分】pajahita, pahīna。【独】pajahitvā, pahāya, passim(=hitvā), pahatvāna, pajahitvā。【现分】pajahaṃ, pajahanta。【未】pahāssaṃ﹐pajahissati。【义】pahātabba﹐pajahitabba。【被】pahīyati。《中部》《一切漏经》说，当七种舍离方法：1.有漏由(正)见而能舍离(āsavā dassanā pahātabbā)。2.有漏由守护(六根)而能舍离(atthi āsavā saṃvarā pahātabbā)。3.有由受用(食衣住药)而能舍离(atthi āsavā paṭisevanā pahātabbā)。4.有由忍耐(寒暑饥渴等)而能舍离(atthi āsavā adhivāsanā pahātabbā)。5.有由回避(危险)而能舍离(atthi āsavā parivajjanā pahātabbā)。6.有由遣除(欲念、瞋念、害念等)而舍离(atthi āsavā vinodanā pahātabbā)。7.有由修习(七觉支)而能舍离(atthi āsavā bhāvanā pahātabbā)。(M.2./I,7.)

Pajā,【阴】后裔，子孙，世代，人类。Pajāpati,【阳】波阇波提(佛教第一个比丘尼，世尊的姨母)，造物主。

Pajānanā,【阴】知识，理解，辨别。

Pajānāti (pa+ñā +nā), 慧、知、详悉。pajānāti与vijānāti(了别、了知)同义。(M.43./293.)

Pajāyati (pa+jan+ya), 出生，生产。【过】pajāyi。

Pajāyana,【中】出生，存在。

Pajja,【中】1.诗，韵文。2.。pajjabanda,【阳】诗。

Pajja1 (cp. Sk. padya) 【阳】道路，路径(a path, road Sn.514; DA.I,262.)。

Pajja2 (cp. Sk. padya & pādya belonging to the feet), 对脚有益的(foot-oil, foot-salve(=pādabbhañjana))。

Pajjati (pad, Vedic padyate only in meaning “to come to fall,” later Sk. also “to go to”), 去(to go, go to; usually not in simplex, but only in compn with prefixes; as āpajjati, uppajjati, nipajjati etc. (vv. ll. paccati, pabbati, gacchati.))。pp. panna (q.v.)。

Pajjalati (pa+jal(jval)+a), 燃烧起来，燃烧(to burn (forth), blaze up, go into flame)。【过】pajjali。【过分】pajjalita。【现分】pajjalanta。【独】pajjalitvā。

Pajjalana,【中】燃发。

Pajjunna,【阳】雨云，雨神。

Pajjota,【阳】灯，光，光彩。

Pajjhāyati (pa+jhā+ya), 悲痛不堪，懊悔不堪，深思。【过】pajjhāyi。【现分】pajjhāyanta。

Pañca,【形】五的。pañcakalyāṇa,【中】五个美人标志(即：头发，肉，牙齿，皮肤和年龄)。pañcakāmaguṇa,【阳】五欲。pañcakkhandha,【阳】五蕴(即：rūpaṃ色、vedanā受、saññā想、saṅkhārā行、viññāṇaṃ识)。pañcagorasa,【阳】五牛味(母牛的五种产品，即：牛奶，凝乳，酥油，鲜奶油和酸奶)。pañcaṅga, pañcaṅgika,【形】五支，无个部份所组成。pañcaṅgulika, 五指印(手指浸过香水后，才打的五个指印)。pañcacakkhu, pañcanetta,【形】五眼(有五种视觉)。pañcacattāḷīsati,【阴】四十五。pañcacūḷaka,【形】五髻(有五个发结)。pañcatiṃsati,【阴】三十五。pañcadasa,【形】十五。pañcanavuti,【阴】九十五。pañcanīvaraṇa, 五盖(五种禅修障碍，即：贪欲、瞋恚、惛沉.睡眠、掉举.恶作、疑)。pañcapaññāsati,【阴】五十五。pañcapatiṭṭhita,【中】五体投地(=paramanipaccākāro作最上的五体投地礼。即：以额，腰部，手肘，膝和脚来顶礼)。pañcabandhana,【中】五缚。pañcabala,【中】五力(信、精进、念、定、慧)。pañcamahāpariccāga,【阳】五大施舍(即：最尊贵的财富，儿子，老婆，王国和四肢)。pañca-maṇḍala-namakkāra (梵namaskāra那谟悉羯罗)，五体投地。pañcamahāvilokana,【中】五大观(菩萨转世前所作的五种调查，即：时间，大陆，地方，氏族和母亲)。pañcavaggiya,【形】五位一伙的(当乔达摩出家修苦行时，陪伴一起修行的五位比丘)。pañcavaṇṇa,【形】五色的(即：蓝，黄，红，白，褐)。pañcavīsati(梵pañca-viṃśati),【阴】二十五。pañca-viṃśati-bhava(梵), 二十五有：「四恶趣(为四)四天下天(并前为八)六欲天(并前为十四)梵天(并前为十五)无想天(并前十六)五净居天(并前十七)初禅二禅三禅四禅等(并前合二十一)无色界四天。是名二十五有。」(《法门名义集》T54.204.1)

pañcasaṭṭhi，【阴】六十五。ekūnapañcasata,【中】四百九十九。pañcasata,【中】五百。pañcasattati,【阴】七十五。pañcasahassa,【中】五千。pañcasīla,【中】五戒(离杀生、离偷盗、离邪淫、离妄语、离饮酒)。pañcahattha,【形】五腕尺的。pañca-smṛti(梵)﹐五停心观：即：(一)不净观(梵 aśubhā-smṛti)，观(看)想死尸，对治自他色身之贪。(二)慈悲观(梵 maitri-smṛti)，观想众生「离苦」、「愿他们快乐」等，以对治瞋对治瞋恚。(三)缘起观(梵 idaṃpratyayatā-pratītyasamutpāda-smṛti)，又作因缘观。乃观想顺逆之十二缘起，以对治愚痴。(四)界分别观(梵 dhātu-prabheda-smṛti)，乃观想十八界之诸法悉由地、水、火、风、空、识所和合，以对治我执之障。(五)数息观(梵 ānāpāna-smṛti)，又作安那般那观、持息念。《五门禅经要用法》中以念佛观(梵 buddhānusmṛti)取代界分别观，称为五门禅。

Pañcaka,【中】五个一组，五品。

Pañcakāmaguṇa,【阳】五欲，五种欲。A.9.65./IV,458.：“Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā.(眼所识知(见)之色为可意、可爱、可乐、可爱色、伴随欲、可染。耳所闻之声…。鼻所嗅之香…。舌所尝之味…。身所触之触为可爱、可乐、可意、爱色、引欲、可染。诸比丘！此为五种欲。)

Pañcakkhattuṃ,【副】五次。

Pañcadvārāvajjanacitta﹐【中】五门转向心，若所缘呈现于五根门(dvāra)其中之一，把心转向所缘的是五门转向心，其作用是转向(āvajjana)呈现于五根门之一的目标；它使五识之一(看、听、嗅、尝、触)能够随后生起。

Pañcadhā,【副】以五方式。

Pañcavidha,【形】五倍。

Pañcasaṅgā(<pañca五+saṅga执着)，【阳】五执着(复数)(五执着是染(rāga)、瞋(dosa)、痴(moha)、傲慢(māna)、见解(diṭṭhi)。

Pañcasīla,【中】五戒(离杀生、离偷盗、离邪淫、离妄语、离饮酒)。KhA.31.︰ Aṅgatoti ettha ca pāṇātipātassa pañca aṅgāni bhavanti — (1)pāṇo ca hoti, (2)pāṇasaññī ca, (3)vadhakacittañca paccupaṭṭhitaṃ hoti, (4)vāyamati, (5)tena ca maratīti. Adinnādānassāpi pañceva– (1)parapariggahitañca hoti, (2)parapariggahitasaññī ca, (3)theyyacittañca paccupaṭṭhitaṃ hoti, (4)vāyamati, (5)tena ca ādātabbaṃ ādānaṃ gacchatīti. Abrahmacariyassa pana cattāri aṅgāni bhavanti– (1)ajjhācariyavatthu ca hoti, (2)tattha ca sevanacittaṃ paccupaṭṭhitaṃ hoti, (3)sevanapaccayā payogañca samāpajjati, (4)sādiyati cāti, tathā paresaṃ dvinnampi. Tattha musāvādassa (1)tāva musā ca hoti taṃ vatthu, (2)visaṃvādanacittañca paccupaṭṭhitaṃ hoti, (3)tajjo ca vāyāmo, (4)paravisaṃvādanañca viññāpayamānā viññatti pavattatīti cattāri aṅgāni veditabbāni. Surāmerayamajjapamādaṭṭhānassa pana (1)surādīnañca aññataraṃ hoti, (2)madanīyapātukamyatācittañca paccupaṭṭhitaṃ hoti, (3)tajjañca vāyāmaṃ āpajjati, (4)pīte ca pavisatīti imāni cattāri aṅgānīti. Evamettha aṅgatopi viññātabbo vinicchayo.(「从构成要素」：在这些当中，「杀生」有五种条件：(1)是生物，(2)生物想，(3)现起杀心，(4)付之行动，(5)及因此而死。「不与取」也有五（种条件）：(1)是他人所有物，(2)他人所有物想，(3)现起盗心，(4)努力，(5)以及因此而取可取之物。「非梵行」有四种条件：(1)交媾，(2)现起从事的心，(3)达到从事之缘的方式，(4)以及受(乐)。后面两者同样(四条件)。这里，当知「虚诳语」有四种条件：(1)是虚诳，(2)对那对象现起欺骗的心，(3)适当的努力，(4)以及转起欺骗他人所知的表示。「放逸原因的谷物酒、花果酒和酒精」有这四条件：(1)谷物酒等其中之一，(2)现起想要喝酒的心，(3)从事适当的努力，(4)以及已喝入。如此乃从构成有素对所应知的抉择。)

Pañcaso,【无】五个五个地，以五方式。

Pañcānantariya,【中】五无间业(五种重大的罪孽，犯了死后堕无间地狱，即：弑母，弑父，弑圣者〔阿罗汉〕，使佛身上充血，破和合僧)。

Pañcābhiññā,【阴】五神通(即：神变智iddhividhaṃ，天耳界智dibbasotadhātuñāṇaṃ，他心智cetopariyañāṇaṃ，宿住随念智pubbenivāsānussatiñāṇaṃ，有情死生智sattānaṃ cutūpapāte ñāṇaṃ)。

Pañcāvudha,【中】五武器(即：刀剑，矛，战斧，弓，钉头槌)。

Pañcāsīti,【阴】八十五。

Pañcāha,【中】五天。

Pañjara,【阳】笼。

Pañjalika, pañjalī,【形】合掌，合十。

Pañña,【形】明智的，具有智慧的。(在【合】中)。

Paññatā,【阴】(在【合】中) 有智慧的事实。

Paññatta, (paññāpeti 的【过分】)。已使知道，已宣布，已准备(座位等)

Paññatti(=Paṇṇatti)(<paññāpeti),【阴】指示，名字，概念，主意，规则(making known, manifestation, description, designation, name, idea, notion, concept)。两种概念：「事务概念」（attha-paññatti通过概念表达某事务）与「名字概念」（nāmapaññatti表达该事务的名字或名称）。概念(施设)有十二种︰1.tajjā-paññatti,适当的概念(胜义谛，取究竟法作为禅观的对象)。2.upādā-paññatti, 所造的概念(由胜义谛衍生出来的概念)。3.samūha-paññatti, 集合的概念。4.jāti-paññatti, 生的概念(一般的概念)。5.saṇṭhāna-paññatti,形状的概念。6.disā-paññatti, 方位的概念。7.kāla-paññatti, 时间的概念。8.ākāsa-paññatti, 空间的概念。9.nimitta-paññatti, 相的概念(似相paṭbhāga-nimitta、取相uggaha-nimitta、遍作相parikamma-nimitta预备相)。10.natthi-paññatti, 无有的概念。11.santati-paññatti, 连续的概念。12.saṅketa-paññatti, 世俗的概念。在《中部经》中，paññatti与samaññā(名称、称呼)之语并用，在《相应部经》则与saṅkhā(称、名称)、samaññā(名称、称呼)之语一起使用，并以paññatti-patha(施设路)而与nirutti-patha(词路)、adhivacana-patha(增语路)同时使用。在《长部经》则与samaññā, nirutti, vohāra(通称)等语共享。《义释》：saṅkhā samaññā paññatti vohāra nāma nāmakamma nāmadheyya nirutti vyañjana abhilāpa(称、名称、施设、通称、名、名业、命名、词、文(标记)、称呼)。

Paññavantu,【形】明智的，聪明的。

Paññā (梵 Prajñā, pa+ñā(梵jñā)知),【阴】智能，智能，知识，洞察力( intelligence, comprising all the higher faculties of cognition)。paññākkhandha,【阳】慧蕴(智力准则，修道证悟的最高知识)。paññācakkhu,【中】慧眼。SA.35.1./II,354.︰Paññācakkhu nāma catusaccaparicchedakañāṇaṃ, yaṃ– “cakkhuṃ udapādī”ti(S.56.11./V,422.；Mv.I,11.) āgataṃ.(称为‘慧眼’是(得)四谛的分别智，那是来自–“生起慧眼”。)paññādhana,【中】慧财。paññābala,【中】慧力。paññāvimutti,【阴】慧解脱。paññāvuddhi,【阴】慧增上。paññāsampadā,【阴】慧具足。三慧，「闻所成慧」、「思所成慧」、「修所成慧」。(Vism 439) 《瑜伽师地论》(T30.780-1)说，闻慧(suta-mayā paññā闻所成慧)，耳根由善知识听闻法或文字来闻法所得的智慧；思慧(cintā-mayā paññā思所成慧)，以从根源作意的方式，来通达法义；修慧(bhāvanā-mayā-paññā修所成慧)，体证无常、苦、无我等法。

Paññāṇa,【中】标志，告示，表征。

Paññāta, (paññāyati 的【过分】)。

Paññāpaka,【形】建议者，分配者，任命者。

Paññāpana,【中】公告，安排(位子等)。

Paññāpeti (pa+ñā+āpe), 管理规则，设下规则，使知道，宣布，准备(座 位等)。【过】paññāpesi。【过分】paññāpita, paññatta。【现分】paññāpenta。【独】paññāpetvā。catugguṇaṃ saṃghāṭiṃ paññāpesi,你施设四折僧伽梨。

Paññāpetu,【阳】整者，宣布者。

Paññāyati (pa+ñā+ya), 出现，明显化。【过】paññāyi。【过分】paññāta。【现分】paññāyamāna。【独】paññāyitvā。

Pañha,【三】问题，质询。pañhavissajjana, pañhavyākaraṇa,【中】回答。

Paṭa,【阳】【中】布料，衣服。

Paṭaggi,【阳】还火(归还的火)。

Paṭaṅga,【阳】蚱蜢、蝗虫(grasshopper)。

Paṭala,【中】1.盖子，薄膜，衬里，封套，皮，膜(a covering, membrane, lining, envelope, skin, film)。(maṃsapaṭala, of the liver, where KhA 54 reads maṃsa-piṇḍa), (phaṇapaṭala); (akkhipaṭala眼翳);(samuppaṭana), 55 (udarapaṭala, mucous membrane of the stomach); (kappāsapaṭala, film of cotton seed)。2.屋顶(roof, ceiling；ayopaṭala铁皮屋顶)。3.一堆，一片(a heap, mass；meghapaṭala一片云；abbhapaṭala大量的云). (madhupaṭala, honey comb)。4.白内障(cataract of the eye)。

Paṭalika(<paṭala),【形】绣花的毛织被单(belonging to a cover or lining, having or forming a cover or lining, as adj. said of sandals (ekapaṭalika with single lining) J II.277 (v. l. for ekatalika).)

Paṭalikā,【阴】绣花的毛织被单(a woven cloth, a woollen coverlet (embroidered with flowers), usually combd with paṭikā)。

Paṭaha,【阳】半球形铜鼓，战鼓。

Paṭākā,【阴】旗子。

paṭi-, pati-, (梵 prati),【前缀】逆，相反，回，反对。

Paṭikaṅkha (paṭi相反+ kakh (梵kāṅkṣ)欲望), 【义】可被期待的。

Paṭikaṅkhati (paṭi相反+ kakh(梵kāṅkṣ)欲望+ṃ-a), 愿，渴望。【过】paṭikaṅkhi。【过分】paṭikaṅkhita。

Paṭikaṇṭaka,【形】不利的，相对的，怀敌意的，有敌意的。【阳】敌人。

Paṭikamma,【中】矫正，赎罪。

Paṭikata (paṭikaroti 的【过分】), 已纠正。

Paṭikara,【形】抵销的，矫正的，赎罪的。apaṭikara,【反】。

Paṭikaroti (paṭi相反+kar行+o), 发露(忏悔)，纠正，赎罪，违反。【过】paṭikari。【现分】paṭikaronta。accayaṃ accayato disvā yathādhammaṃ paṭikaroti, 于过见过而如法忏悔。

Paṭikassati (paṭi相反+ka +a), 倒退，丢回。【过】paṭikassi。【过分】paṭikassita。

Patikāra,【阳】抵抗，补救，偿还(日语：へんさい,返済)。

Paṭikujjati (paṭi+kuj (梵kubj)+a), 俯身(to bend over)，遮没，倒转。

Paṭikujjana,【中】遮盖物(covering)。

Paṭikujjeti (paṭi+kuj +e), 遮没，倒转。【过】paṭikujjesi。【过分】paṭikujjita。【独】paṭikujetvā, paṭikujitvā, paṭikujjiya。

Paṭikujjhati (paṭi+kudh生气+ya), 倒生气。

Paṭikuṭṭha,【过分】已轻蔑，已诽谤，该受责备的。

Paṭikūlatā(<paṭikkūla),【阴】嫌恶(disgustiveness Vism 343 sq.)。

Paṭikkanta, (paṭikkamati 的【过分】)已向后行走，已回去。

Paṭikkama,【阳】去到旁边，回去。paṭikkamosāna(paṭikkama回去+osāna停止)﹐减缓。paṭikkamosānaṃ paṅṅāyati no abhikkamo(知道(病)减缓不前进(增加)？)

Paṭikkamati (paṭi+kam(梵kram)+a), 向后行走(to step backwards)，回去(to return)。【过】paṭikkami。【现分】paṭikkamanta。【独】paṭikkamitvā。

Paṭikkamana,【中】回去，引退。paṭikkamanasālā,【阴】休息室。

Paṭikkamma,【独】到旁边去。

Paṭikkūla,【形】讨厌的，不愉快的，该反对的。paṭikkūlatā,【阴】不愿，讨厌。paṭikkūlasaññā,【阴】厌恶想(有不净的意识)。

Paṭikkosanā,【阴】抗议。

Paṭikkosati (paṭi+kus(梵kruś)大叫+a), 责备，拒绝，轻蔑，辱骂(to blame, reject, revile, scorn, =paṭibāhati DA.I,160)。【过】paṭikkosi。【过分】paṭikkuṭṭha。【独】paṭikkositvā。

Paṭikkhipati (paṭi+khip(梵kṣip)抛+a), 否决(refused)，拒绝(rejected)，杜绝。【过】paṭikkhipi。【过分】paṭikkhitta。【独】paṭikhipitvā, paṭikkhippa。

Paṭikkhepa,【阳】拒绝(opposition)，否认(negation)，异议(contrary)。

Paṭigacca,【独】预先。

Paṭigijjhati (paṭi+gidh+ya), 渴望，需要，贪婪化。【过】paṭigijjhi。【过分】paṭigiddha。参考 Gijjhati。

Paṭigūhati (paṭi+gūh+a), 隐藏，隐瞒。【过】paṭigūhi。【过分】paṭigūhita。【独】paṭigūhitvā。

Paṭiggaha,【阳】痰盂。

Paṭiggaṇhana,【中】接受，接待，拿。paṭiggaṇhanaka,【形】收受的，接收者，能保持的。

Paṭiggaṇhāti(paṭigaṇhāti) (paṭi+gah拿+ṇhā), 拿，接收，接受，领受(to receive, accept, take (up))。【过】paṭiggaṇhi。【过分】paṭiggahita。【现分】paṭiggaṇhanta。【独】paṭiggahetvā, paṭiggaṇhiya, paṭiggayha。【使】paṭiggaheti。accayaṃ paṭiggaṇhāti﹐接受忏悔过失(to accept (the confession of) a sin, to pardon a sin)。

Paṭiggahaṇa,【中】接受，接待，拿。参考 Paṭiggaṇhana。

Paṭiggahetu,【阳】paṭiggāhaka,【阳】接受者，接收者，拿者。

Paṭigha(paṭi反 + gha (ghan的接尾词=han杀﹑击､接触)),【阳】【中】反击、抵抗(resistive)，厌恶(repulsion)，反感(repugnance)。cf. sappaṭigha,有对(有质碍)。

Paṭighāta(paṭi相反+ghāta),【阳】敲击(warding off)，厌恶(repulsion)，反击(beating off)，忿怒(resentment)。

Paṭighosa,【阳】回声。

Paṭicaya, Paṭicaya, & Paṭiccaya (paṭi+caya) 增加，堆积，累积(adding to, heaping up, accumulation, increase)。

Paṭicarati (paṭi相反+car移动+a), 转向(to wander about)，避开话题(to go about or evade (a question))。aññena aññaṃ paṭicarati(顾左右而言他﹐to be saved by another in another way; to receive a difference, answer to what is asked)。【过】paṭicari。

Paṭicodeti (paṭi相反+cud+e), 责备，倒回责备。【过】paṭicodesi。【过分】paṭicodita。【独】paṭicodetvā。

Paṭicca (ger. of pacceti依靠, paṭi+i; cp. BSk. pratītya),【不、独】因为，由于，关于(grounded on, on account of, concerning, because)。paṭiccasamuppanna,【形】因缘关系的。paṭiccasamuppāda,【阳】缘起。paṭiccasamuppannā dhammā﹐缘生法、因缘所生法。dvādasa paṭiccasamuppādaṅgāni﹐十二支缘起。

Paṭiccasamuppāda,【阳】缘起(即因缘法)。Vism.520-1.：So hi yasmā patīyamāno hitāya sukhāya ca saṃvattati, tasmā paccetumarahanti naṃ paṇḍitāti paṭicco. Uppajjamāno ca saha sammā ca uppajjati, na ekekato, nāpi ahetutoti samuppādo. Evaṃ paṭicco ca so samuppādo cāti paṭiccasamuppādo. Apica saha uppajjatīti samuppādo, paccayasāmaggiṃ pana paṭicca apaccakkhāyāti evampi paṭiccasamuppādo.(此缘起，因为了解它有助于利益和幸福，故智者值得去领解(paccetum)，是名为「缘」(paṭicca﹐pacceti=paṭi+ī；pacceti it=paṭicca)，生起之时，是俱(saha)(生起uppajjati)而非单独，是正(sammā)生起(uppajjati)而非无因，是名为「起」(samuppādo)。)《俱舍论》：「此中缘起(pratityasamutpāda)是何句义？钵刺底(prat)是至义。医底(itya)界是行义，由先助力界义转变，故行由至转变成缘。参(sam)是和合义。嗢(ut)是上升义。钵地(pāda)界是有义，有藉合升转变成起，由此有法至于缘已和合升起，是缘起义。」(T29.50.1) S.12.20./II,25~27.(cf.《杂阿含296经》)说「缘起」：ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā(此(法)住于界，法住、法决定性，即是此缘性)SA.12.20.：ṭhitāva sā dhātūti ṭhitova so paccayasabhāvo, na kadāci jāti jarāmaraṇassa paccayo na hoti. (此(法)住于界：它住立于因缘的自性，不会某时没有生缘老死(等)。)Dhammaṭṭhitatā dhammaniyāmatāti imehipi dvīhi paccayameva katheti. Paccayena hi paccayuppannā dhammā tiṭṭhanti, tasmā paccayova “dhammaṭṭhitatā”ti vuccati. Paccayo dhamme niyameti, tasmā “dhammaniyāmatā”ti vuccati.(法住、法决定性：具有这两种因缘论，的确，以因缘、已再生缘，从此因缘，法住性。在法上缘的确定，称为决定性。) Idappaccayatāti imesaṃ jarāmaraṇādīnaṃ paccayā idappaccayā, idappaccayāva idappaccayatā.( 此缘性：这些老死等诸缘的此缘，以此缘称为此缘性。)。《瑜伽师地论》：「无始时来展转安立，名为法性。由现在世(因果次第)，名为法住。由过去世(因果次第)，名为法定。由未来世(因果次第)，名法如性。」(T30.833.1)

缘起偈(见S.12.37.、S.12.61.~62、S.55.28.)：‘Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.’ (「此有故彼有」(在此存在时，彼变成)，「此生故彼生」(由于此的被生，彼被生)；「此无故彼无」(在此无存在时，彼无有)，「此灭故彼灭」(由于此的灭，彼被灭)。)

Abs.：tabbhāvabhāvībhāvākāramattopalakkhito paṭiccasamuppādanaya,( < taṃ+ bhāva+ bhāvī+ bhāva+ ākāra+ matta + upalakkhito)﹐缘起(的方)法是：「依靠其它法，而有为法纯粹只是发生」，而被赋予特性。(tabbhāva，其它的法，bhāvī(将成为的法)有为法，bhāvākāramatta纯粹只是发生，upalakkhito，被赋予特性、辨别；paṭiccasamuppāda，缘起，nayo，方法)。

S.12.2./II,2.︰“Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.(无明缘行(以‘无明’为缘生起‘诸行’)，行缘识(以‘诸行’为缘生起‘识’)，识缘名色(以‘识’为缘生起‘名色’)，名色缘六入(以‘名色’为缘生起‘六入’)，六入缘触(以‘六入’为缘生起‘触’)，触缘受(以‘触’为缘生起‘受’)，受缘爱(以‘受’为缘生起‘爱’)，爱缘取(以‘爱’为缘生起‘取’)，取缘有(以‘取’为缘生起‘有’)，有缘生(以‘有’为缘生起‘生’)，以‘生’为缘而生起‘老与死、愁、悲、苦、忧、恼’，这样这是全部苦蕴的集。就是因为无明灭无余而行灭，因为诸行灭而识灭，因为识灭而名色灭，因为名色灭而六入灭，因为六入灭而触灭，因为触灭而受灭，因为受灭而爱灭，因为爱灭而取灭，因为取灭而有灭，因为有灭而生灭，因为生灭而老死、愁、悲、苦、忧、恼灭，这样这是一切苦蕴的灭。)

Paṭicchati (paṭi+isu+a), 接受，接收。【过】paṭicchi。【过分】paṭicchita。【独】paṭicchitvā, paṭicchiya。【使】paṭicchāpeti。

Paṭicchanna, (paṭicchādeti 的【过分】)已遮没，已隐藏。A.2.3./I,60.说：“Paṭicchannakammantassa bhikkhave, dvinnaṃ gatīnaṃ aṅṅatarā gati pāṭikaṅkhā–nirayo vā tiracchānayoni vāti.(造覆藏(恶)业之人，应预期二趣之随一趣：地狱或傍生。) Pāci.IV,269︰Paṭicchanno nāma okāso kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā vā yena kenaci paṭicchanno hoti.(隐密处︰或围墙，或窗户，或草席，或(麻布制的)屏壁，或树，或柱子，或粗布袋(?)，任何这些空间是隐密处。)

Paṭicchādaka,【形】隐藏的，作掩护的，模糊的。paṭicchādana,【中】隐蔽，遮盖物。

Paṭicchādaniya,【中】肉汤，肉汁。

Paṭicchādeti (paṭi+chad盖+e), 遮没，隐藏。【过】paṭicchādesi。【过分】paṭicchādita, paṭicchanna。【现分】paṭicchādenta。【独】paṭicchādetvā, paṭicchādiya。【不】paṭicchādetuṃ。

Paṭicchādika,【形】隐藏的。vajjappaṭicchādikā, 隐藏罪的。

Paṭicchādī(fr. paṭicchādeti),【阴】1.庇护，掩护，隐藏(covering, protection)。2.矫正方法(antidote, remedy, medicine (or a cloth to protect the itch))。

Paṭijaggaka,【阳】养育者，教育者，看护者。

Paṭijaggati, (paṭi+jag +a), 看守，照顾，护理，滋养，修理，清理。【过】paṭijaggi。【过分】paṭijaggita。【独】paṭijaggitvā, paṭijaggiya。

Paṭijaggana,【中】养育，收养，管理，照料，修理。paṭijagganaka,【形】看护的，照料的。

Paṭijaggiya,【形】可以被看护的，可以被修理的。

Paṭijānāti (paṭi+ñā+ā), 承认，答应，同意。【过】paṭijāni。【过分】paṭiññāta。【现分】paṭijānanta。【独】paṭijānitvā。

Paṭiñña,【形】(在【合】中，例：samaṇapaṭiñña), 假装的。

Paṭiññā,【阴】诺言，誓约，同意，许可，表白。中国人谨慎处世的至理名言「有言在先」。

Paṭiññāta, (patijānāti的【过分】) 承认，答应，同意。

Paṭidadāti (paṭi+dā+a), 归还，回复。【过】paṭidadi。【过分】paṭidadinna。【独】paṭidadatvā。

Paṭidaṇḍa,【阳】报应，报偿。

Paṭidasseti (paṭi+dis指出+e), 现身，再出现。【过】paṭidassesi。【过分】paṭidassita。【独】paṭidassetvā。

Paṭidāna,【中】奖赏，归还。

Paṭidissati (paṭi+dis指出+ya), 被看到，出现。【过】paṭidissi。

Paṭideseti (paṭi+dis指出+e), 承认，悔过，认过。【过】paṭidesi。【过分】paṭidesita。【独】paṭidesetvā。grd. paṭidesetabba。

Paṭidhāvati (paṭi+dhāv追+a), 跑回去，跑近。【过】paṭidhāvi。【独】paṭidhāvitvā。

Paṭinandati (paṭi+nand欢喜+a), 很高兴，高兴地接受。【过】paṭinandi。【过分】paṭinandita。【独】paṭinanditvā。

Paṭinandanā,【阴】高兴。

Paṭināsikā,【阴】假鼻。

Paṭinivatta (paṭinivattati的【过分】), 已回返，已回来。

Paṭinivattati (paṭi+ni+vat+a), 再折回。【过】paṭinivatti。【独】paṭinivattitvā。

Paṭinissagga,【阳】放弃，丢弃，对之无执着，舍遣，定弃。《清净道论大疏》(Vism-mhṭ﹐CS:p.1.79)：「对诸行转起对之无执着的随观，称为‘对之无执着’。」(Saṅkhārānaṃ paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā.)(Vism-mhṭ﹐CS:p.2.442)：「对之无执着：遍舍、跳出，两种对之无执着。」(Paṭinissaggasaddo pariccāgattho, pakkhandanattho cāti paṭinissaggassa duvidhatā vuttā.)

Paṭinissajjati (paṭi+ni+saj+ya), 放弃，弃绝，抛弃( to give up, renounce, forsake)。【过】paṭinissajji。【过分】paṭinissaṭṭha。【独】paṭinissajitvā, paṭinissajjiya。

Paṭineti (paṭi+nī +a), 引回去。【过】paṭinesi。【过分】paṭinīta。【独】paṭinetvā。

Paṭipakkha(paṭi+pakkha),【形】对治的，反对的，相反的(opposed, opposite)。【阳】敌人，对手(an enemy, opponent)。paṭipakhika, 有敌意的，对立党派的。《清净道论》(Vism.141)：Tathā hi samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyāti peṭake vuttaṃ.(《彼多迦》(Peṭaka)中说：三昧对治欲欲，喜对治瞋恚，寻对治惛沉睡眠，乐对治掉举恶作，伺对治疑。)

Paṭipajjati (paṭi+pad去+ya), 迈向，上路，启程，前进，跟随一个方法。【过】paṭipajji。【过分】paṭipanna。【现分】paṭipajjamāna, paṭipajjanta。【独】paṭipajitvā。

Paṭipajjana,【中】过程，练习，遵守。

Paṭipaṇṇa,【中】回复信。

Paṭipatti,【阴】操行，练习，行为，修行。

Paṭipatha,【阳】相反方向，前方。

Paṭipadā,【阴】行道(行为的线路)，进行的方式。A.4.161-162.说四种行(catasso paṭipadā)：Dukkhā paṭipadā dandhābhiññā(苦迟通行=贪瞋痴炽盛，五根弱，证道迟), dukkhā paṭipadā khippābhiññā(苦速通行=贪瞋痴炽盛，五根强，证道速), sukhā paṭipadā dandhābhiññā(乐迟通行=贪瞋痴不炽盛，五根弱，证道迟), sukhā paṭipadā khippābhiññā(乐速通行=贪瞋痴不炽盛，五根强，证道速)。A.4.164.另说四种行：akkhamā paṭipadā(不堪忍行=以骂报骂等), khamā paṭipadā(堪忍行=不以骂报骂等), damā paṭipadā(调伏行=护诸根，眼见色不取于相), samā paṭipadā(寂静行=不容纳已生之欲寻，断之、除之、息之、远之、令灭亡)。

Paṭipanna, (patipajjati 的【过分】) 已回击。

Paṭippassaddha(pp. of paṭippassambhati；BSk. form is pratiprasrabdha), allayed, calmed, quieted, subsided .

Paṭippassaddhi (<paṭippassaddha),【阴】subsidence, calming, allaying, quieting down, repose, complete ease。

Paṭipassambhitatta,【中】使回到轻安状态。

Paṭipaharati (paṭi相反+pa+har拿+a), 回击。【过】paṭipahari。【过分】paṭipahaṭa。【独】paṭiparitvā。

Paṭipahiṇāti (paṭi+pa+hi+ṇā), 送回。【过】paṭipahiṇi。【过分】paṭipahita。【独】paṭipahiṇitvā。

Paṭipāṭi,【阴】次序，一连串的人或事。paṭipāṭiyā,【副】井然有序地，连续地，一个接一个地。

Paṭipādaka,【阳】1.安排者，提供者。2.床的支架。

Paṭipādeti (paṭi+pad去+e), 带进，安排，提供。【过】paṭipādesi。【过分】paṭipādita。【独】paṭipādetvā。

Paṭipīḷana(<paṭipīḷeti),【中】拥抱、压抑、压迫(oppression)。DhA.v.278.CS:pg.2.256.︰dukkhāti paṭipīḷanaṭṭhena dukkhā.(苦︰即以压迫之义称为苦。)

Paṭipīḷeti (paṭi+pīḷ虐待+e), 压迫。【过】paṭiīḷesi。【过分】paṭipīḷita。【独】paṭipīḷetvā。

Paṭipuggala,【阳】对手，伙伴，匹配。

Paṭipucchati (paṭi+pucch询问+a), 反问(反诘)，深究。【过】paṭipucchi。【过分】paṭipucchita。

Paṭipucchā,【阴】反问的问题。

Paṭipūjanā,【阴】尊敬，敬意。

Paṭipūjeti (paṭi+pūj礼拜+e), 尊敬，崇敬。【过】paṭipūjesi。【过分】paṭipūjita。【独】paṭipūjetvā。

Paṭipeseti (paṭi+pes +e), 送回，送出去。

Paṭippassaddha (< paṭi 对+ sambh(梵śrambh)使平静、平息；sambh at Dhtp 214 in meaning “vissāsa”信赖), (paṭippassambhati 的【过分】)。回到轻安。Paṭippassaddhi (<paṭippassaddha回到轻安(【过分】),【阴】回到轻安。

Paṭippassambhati (paṭi回+pa+sambh+a), 回到轻安。【过】paṭippassambhi。

Paṭippassambhanā,【阴】回到轻安。参考 paṭippassaddhi。

Paṭippharati (paṭi+sphur)﹐反对，敌对。

Paṭibaddha, (paṭibandhati 的【过分】), 已被…所绑，已依靠，已被…所吸引。paṭibaddhacitta,【形】迷住的，被爱所绑的。eka-jāti-pratibaddha(梵),一生补处(一生所系菩萨，即下一生就要成佛。弥勒菩萨还不一定是一生补处)。

Paṭibandhu (paṭi遍+bandhu亲戚) 亲戚(a relation, relative)。

Paṭibala,【形】能干的，适当的，胜任的。

Paṭibāhaka,【形】逐退的，防止的，预防者。

Paṭibāhati (paṭi+vah带+a), 挡住，规避，让开，拒绝，责备(=paṭikkosati , DA.I,160)。【过】paṭibāhi。【过分】paṭibāhita。【现分】paṭibāhanta。【独】paṭibāhitvā, paṭibāhiya。

Paṭibimba,【中】副本，图像，反映。paṭibimbita,【形】反映的。

Paṭibujjhati (pati+budh醒+ya), 理解，醒来。【过】paṭibujjhi。【独】paṭibujhitvā。

Paṭibuddha (Patibujjhati的【过分】), 已醒来。

Paṭibhaya,【中】害怕，恐怖，惊骇。

Paṭibhāga,【形】等于，相似的，相对称。【阳】相似物，相似处。paṭibhāganimitta﹐似相、相似相(counterpart sign。灿烂而透明的相，呈现：棉花、气流、明亮的红宝石、明亮的珍珠、晨星、烟 、云 、莲花、车轮、月亮、太阳时，这就是似相。)；修习十遍禅(kasiṇa)、十不净、入出息随念及身至念的二十二种禅法可得到似相(稳定的禅相)，得近行定(upacārasamādhi)。appaṭibhāga﹐不相似的。《广释》(Vibhv.CS:p.258)：Tappaṭibhāgaṃ vaṇṇādikasiṇadosarahitaṃ nimittaṃ upacārappanānaṃ ārammaṇattāti paṭibhāganimittaṃ.(似相：这相似的(颜)色遍等毫无瑕疵的相，为近行(定)、安止(定)的所缘。)

Paṭibhāti (paṭi+bhā+a), 显露(to appear)，想到(to come into one’s mind)，被证实(to be evident)。【过】paṭibhāsi。

Paṭibhāṇa,【中】机智，敏捷，准备就绪演讲，智力。paṭibhāṇavantu,【形】有机智的。

Paṭibhāsati (paṭi+bhās+a), 回…致辞，答复。【过】paṭibhāsi。

Paṭimagga,【阳】逆途，来路。

Paṭimaṇḍita (paṭinaṇḍeti 的【过分】), 已用…装饰，已由…组成。sabbābharaṇapaṭimaṇḍito, 盛装。

Paṭimalla(paṭi+malla),【阳】对手，摔交对手(a rival wrestler)。

Paṭimā(<paṭi+mā),【阴】图像，图形。

Paṭimāneti (paṭi+mān+e), 尊敬，等待。【过】paṭimānesi。【过分】paṭimānānita。【独】paṭimānetvā。

Paṭimāreti(paṭi+caus. of mṛ), 怒杀(to kill in revenge)。

Paṭimukka (Paṭimuñcati的【过分】), 已使披上，已扣紧在，已被用带(或绳子等)系住在。

Paṭimuñcati (paṭi+muc释放+ṃ-a), 穿上(衣服)，扣紧，绑。【过】paṭimuñci。【独】paṭimuñcitvā。

Paṭiyādeti (paṭi+yat+e), 准备，安排，交出，供应。【过】paṭiyādesi。【过分】paṭiyādita, paṭiyatta。【独】paṭiyādetvā。

Paṭiyodha,【阳】怀敌意的战士，反攻。

Paṭirāja,【阳】怀敌意的国王。

Paṭirūpa, patirūpa,【形】适合的，适当的。patirūpadesavāsa﹐住处应适宜。patirūpadesavāso nāma yattha catasso parisā vicaranti, dānādīni puññakiriyavatthūni vattanti, navaṅgaṃ satthu sāsanaṃ dibbati, tattha nivāso sattānaṃ puññakiriyāya paccayattā maṅgalanti vuccati.(住处应适宜：无论何处有四众(比丘、比丘尼、优婆塞、优婆夷)走动，可做布施等功德处，有「九分教」的辉煌，说该处居民有作福因缘说为吉祥。)

Paṭirūpaka, patirūpaka,【形】相似的，假扮成的，看起来像的。

Paṭirūpatā,【阴】外观，相似物，适切性。

Paṭiladdha, (Paṭilabhati的【过分】) 获得，接受，取得。

Paṭilabhati﹐paṭilabbhati (paṭi+labh+a), 获得，接受，取得(to obtain, receive, get)。【过】paṭilalabhi。【现分】paṭilabhanta。【独】paṭilabhitvā, paṭilaladdhā。pret. 3rd pl. paccaladdhaṃsu(paccalatthaṃsu). aor. 1st sg. paṭilacchiṃ. Caus. paṭilābheti.

Paṭilābha,【阳】达到，取得，获得。

Paṭilīna(paṭilīyati 的【过分】),远离。A.4.38./II,41.︰Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hoti.…Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatī”ti.(世间有比丘，断我慢，切断其根，如截断多罗树头，令灭亡，当来不生。诸比丘！比丘有如是远离(patilino)。…遣除各别之见取，正确舍弃一切爱，身行轻安，名为远离。)

Paṭilīyati (paṭi+lī执着+ya), 倒退，远离。【过】paṭilīyi。【过分】paṭilīna。【独】paṭilīyitvā。paṭilīnanisabha, 【阳】人中最好的人。

Paṭilīyana,【中】防范，倒退。

Paṭiloma,【形】颠倒的，相对的，相反的。paṭilomapakkha,【阳】反对党，反对派。

Paṭivacana,【中】答案，答复。

Paṭivattana,【中】倒退，折回。

Paṭivattiya,【形】被折转的，被击退的。

Paṭivattu,【阳】反对者，反驳者。

Paṭivatteti (paṭi+vat+e), 击退，折回。【过】paṭivattesi。【过分】paṭivattita。【独】paṭivattetvā, paṭivattiya。

Paṭivadati (paṭi+vad说+a), 回答，答复，反对。【过】paṭivadi。【过分】paṭivutta。【独】paṭivatvā, paṭivaditvā。

Paṭivasati (paṭi+vas住+a), 居住。【过】paṭivasi。【过分】paṭivuttha。【独】paṭivasitvā。

Paṭivāta﹐逆风。paṭivātaṃ,【副】逆风地。

Paṭivāda,【阳】反驳，反诘(retort, recrimination)。

Paṭiviṃsa(paṭi-aṃsa with euphonic consonant v instead of y (paṭi-y-aṃsa) and assimilation of a to i (paṭiyiṃsa> paṭiviṃsa)),【阳】部份。

Paṭivijjha (grd. of paṭivijjhati),【形】贯通的。【反】duppaṭivijjha。

Paṭivijānāti (paṭi+vi +ā+nā), 认可，知道。【过】paṭivijāni。

Paṭivijjhati (paṭi+vidh(梵vyadh / vidh)贯穿+ya), 贯通，透彻，看穿，了解(to pierce through, penetrate (lit. & fig.), intuit, to acquire, master, comprehend)。【过】paṭivijjha﹐paccavyādhi。【独】paṭivijjha﹐paṭivijjhitvā。【现分】paṭivijjhanta。3rd pl. paccavidhuṃ。【过分】paṭividdha。Mv.I,40., 42︰paccabyattha padamasokaṃ, 你已到达无忧处。

Paṭividita (paṭivijānāti 的【过分】), 已知道，已确定( known, ascertained)。

Paṭividdha (paṭivijjhati 的【过分】), 已看穿(being or having penetrated or pierced)，已了解(having acquired, mastering, knowing)。

Paṭivineti (BSk.Praṭivineti), (paṭi+vi+nī ), 驱逐，除去，征服(to drive out, keep away, repress, subdue)。【过分】paṭivinīta。【义】paṭivineyya。

Paṭivinodana(<paṭivinodeti),【中】移掉，开除，逐出(removal, driving out, explusion)。

Paṭivinodaya(<paṭivinodeti),【形】【中】驱散，除去，摆脱(dispelling, subduing, riddance, removal)。duppaṭivinodaya, 不易摆脱(hard to dispel)。【独】paṭivinodayitvā(=pavinodayitvā)。

Paṭivinodeti (paṭi+vi+nud+e；cp. BSk. prativinudati), 驱散，除去，摆脱。【过】paṭivinodesi。【过分】paṭivinodita。【独】paṭivinodetvā。

Paṭivibhajati (paṭi+vi+bhaj +a), 分开，定义(analysed)。【过】paṭivibhaji。【过分】paṭivibhatta。【独】paṭivibhajitvā。

Paṭivirata, (Paṭiviramati的【过分】；cp. BSk. prativiramati) 戒除(abstaining from, shrinking from (with Abl.))。appaṭivirata﹐不戒除。

Paṭivirati (<paṭivirata),【阴】戒除(abstinence from)。

Paṭiviramati (paṭi+vi+ram+a), 戒除(to abstain from)。【过】paṭivirami。【现分】paṭiviramanta。【独】paṭiviramitvā。

Paṭivirujjhati (paṭi+vi+rudh成长+ya), 抗拒，怀敌意，反驳(to act hostile, to fall out with somebody, to quarrel (saddhiṃ) )。【过】paṭivirujjhi。【独】paṭivirujjhitvā。【过分】paṭiviruddha。

Paṭiviruddha (paṭivirujjhati的【过分】；cp. BSk. prativiruddha rebellious ), 已反对，已相抵触(obstructed or obstructing, an adversary, opponent)。

Paṭivirūhati (paṭi+vi+ruh上升+a), 再生长(to grow again)。【过】paṭivirūhi。【过分】paṭivirūḷha。【独】paṭivirūhitvā。

Paṭivirodha(paṭi+virodha障碍),【阳】敌意(hostility, enmity, antagonism)，反对派。

Paṭivisiṭṭha(paṭi+visiṭṭha), 奇异(peculiar)，特殊的(distinguished)。

Paṭivissaka,【阳】邻居。【形】附近的，住近的。

Paṭivedeti (paṭi+vid知+e), 使知道，告知，宣布。【过】paṭivesi。【过分】paṭivedita。【独】paṭivedetvā。pot. paṭivedayi

Paṭivedha(<paṭi+vyadh贯通), cp.paṭivijjhati & BSk.prativedha),【阳】渗透，通达(体证道、果、涅盘)，贯通、洞察(piercing)。duppaṭivedha﹐【形】难以通达。lakkhaṇapaṭivedhā, 通达相(通达(喜)的自相和共相，(Mṭ.118./II,pp.312.))。

Paṭisaṅkhata (patisaṅkharoti 的 【过分】), 已修理，已准备。

Paṭisaṃyutta (patisaṃyujjati 的【过分】), 已连接，已属于。

Paṭisaṃvedin(fr. paṭisaṃvedeti; BSk. pratisaṃvedin Divy.567),【阳】【形】感觉到的人，经验者，体证者，享受者，具有感受的人(experiencing, feeling, enjoying or suffering)。sabbakāyapaṭisaṃvedī, 体验全呼吸(者)。

Paṭisaṃvedeti, paṭisaṃvediyati(by-form), (paṭi对+saṃ一起+vid知+e), 【使】体验，体证，感觉，经历(to feel, experience, undergo, perceive)。【过】paṭisaṃvesi。【过分】paṭisaṃvidita, paṭisaṃvedita。【独】paṭisaṃdetvā。

Paṭisaṃharaṇa(fr. paṭisaṃharati),【中】Paṭisaṃhāra,【阳】折迭，移动 (removing Nett 27, 41.)。

Paṭisaṃharati (paṭi+saṃ+har(梵hṛ)拿+a), 撤回，移掉，折迭。【过】paṭisaṃhari。【过分】paṭisaṃharita, paṭisaṃhaṭa。【独】paṭisaṃharitvā。

Paṭisaṅkharaṇa,【中】恢复，修改。

Paṭisaṅkharoti (paṭi+saṃ+kar行+o), 修理，回复，修改(to restore, repair, mend)。【过】paṭisaṅkhari。【过分】paṭisaṅkhata。【独】paṭisaṅkharitvā。Caus. II. paṭisaṅkhārāpeti。

Paṭisaṅkhā, paṭisaṅkhāya(<khyā测、察),【独】省察了，考虑了，区别了。

Paṭisaṅkhāna,【中】辨别，考虑，留心。

Paṭisaṅkhāra,【阳】回复，恢复，修改。参考 paṭisaṅkharaṇa。Vibhv.p.197.︰Bhāvanāya paṭisaṅkhārakammabhūtā.(一再回到原本的工作(禅修对象)的修习。)

Paṭisañcikkhati, paṭisaṃcikkhati (paṭi对+saṃ一起+cikkh+a), 思择，思虑，区别。【过】paṭisañcikhi。【过分】paṭisañcikhita。

Paṭisañjānati, 溯源，溯往。

Paṭisata,(paṭi回﹑对+ sata2<pp. of sarati, of smṛ记忆、正念),【中】回到正念者，护念。【形】回想的。Paṭissatoti paṭissatisaṅkhātāya satiyā yutto.(已回到正念︰所谓的回到正念(回想)，与念相关联的。) S.35.95./IV,74.︰“Na so rajjati rūpesu, rūpaṃ disvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. “Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato. Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.(他在诸色(相)不染，见色而回到正念，体验心无执着，也不黏住于此。他如此见色(相)，和正被交会的感受，被灭尽，没有被累积，如是他具正念而行，如是正散失苦，靠近涅盘解脱。) sampajāno paṭissato, 有正知地回到正念。

Paṭisantharati(paṭi+saṃ+tharati <stṛ散播), 编造，关心。ger. paṭisanthāya. pp. paṭisanthata.

Paṭisanthāra,【阳】欢迎，宽待。

Paṭisandahati (paṭi+saṃ+dah放置+a), 重聚。【过】paṭisandahi。【过分】paṭisandhita 或 paṭisandahita。

Paṭisandhātu,【阳】重聚者，调解者，和事佬。

Paṭisandhāna,【中】结生，团圆。

Paṭisandhi,【阴】结生，再投胎，怀孕，团圆。(Vibhv.CS:p.125)：Bhavato bhavassa paṭisandhānaṃ paṭisandhikiccaṃ.(从(前一生的)‘存在’(有)，成为存在的结生，为‘结生的作用’。)

Paṭisandhicitta﹐【中】结生心，投生的(第一个)心识(三界中有十九种结生心paṭisandhicittāni ekūnavīsati)。

Paṭisambhidā (<bhid破,梵 pratisaṃvid),【阴】无碍解，分析的洞察力，识别的知识。Paṭisambhidāmagga, 《无碍解道》。catasso paṭisambhidā, 四无碍解。四无碍解，即义无碍解智(attha-paṭisambhidā)：对苦谛的无碍解智。法无碍解智(dhamma-paṭisambhidā)：对集谛的无碍解智。辞无碍解智(nirutti-paṭisambhidā)：对苦谛法与集谛法的语词及文法使用上的无碍解智。应辩无碍解智(paṭibhāna-paṭisambhidā)：对上述三种无碍解智的无碍解智。

Paṭisammodati (paṭi+sam+mud +a), 友善地交谈，友善地欢迎。【过】paṭisammodi。【过分】paṭisammodita。【独】paṭisammoditvā。

Paṭisaraṇa,【中】庇护所，帮忙，保护。

Paṭisallāna(paṭi+saṃ+lī执着),【中】隐居禅修(retirement for the purpose of meditation)，隐居(seclusion)，宴默，孤独(Paṭisallānāti ekībhāvā.(S.A.CS:p.2.275))，果定(Paṭisallānāti phalasamāpattito.(S.A.CS:p.3.18))，身远离(paṭisallānanti kāyavivekaṃ (S.A.CS:p.3.31) ) paṭisāruppa,【形】适当隐居的。(Paṭisallānasāruppānīti nilīyanasāruppāni.(S.A.CS:p.3.13))

Paṭisallīyati (paṭi+saṃ+lī执着+ya), 退隐(to be in seclusion)。【过】paṭisallīyi。【过分】paṭisallīna。【独】paṭisallīyitvā。

Paṭisāmeti (paṭi+sam+e), 井然有序地设定，防范。【过】paṭisesi。【过分】paṭisāmita。【独】paṭisāmetvā。

Paṭisāsana,【阴】答复，提出抗衡的情报。

Paṭisedha(fr. paṭi+sidh 1, sedhati drive off),【阳】paṭisedhana,【中】防止，禁令，拒绝(warding off, prohibition)。paṭisedhaka,【形】禁止，预防，防止，拒绝。

Paṭisedhati(paṭi+sedhati), 防止，禁止，避免，拒绝(to ward off, prohibit, prevent, refuse)。

Paṭisedheti (paṭi+sidh+e) (caus.), 防止，禁止，免除。【过】paṭisedhesi。【过分】paṭisedhita。【独】paṭisedhetvā。paṭisedhiya。

Paṭisevati (paṭi+sev+a), 跟随，追求，练习，沉迷于，使用药等。【过】paṭisevi。【过分】paṭisevita。【现分】paṭisevanta。【独】paṭisevitvā。paṭiseviya。

Paṭisevana,【中】练习，使用，跟随。

Paṭisotaṃ,【副】逆流地。

Paṭissata (paṭi+smṛ的【过分】),【形】回想的。

Paṭissati(paṭi+sati of smṛ)﹐【阴】回想。appṭissati﹐不能回想(lapse of memory)。DhsA.(CS:p.191)：「当面的(记住)，离去了之后，处于再回想记住，为回想。」(Abhimukhaṃ gantvā viya saraṇato paṭisaraṇavasena paṭissati.)

Paṭissatika(<paṭissati)﹐【形】回想的。

Paṭissava(<paṭi+ su(梵śru, śruṣ)听到),【阳】诺言，赞成(assent, promise, obedience (cp. paṭissaya VvA 347))。

Paṭissavatā(abstr.<paṭissava)﹐【阴】遵守(obedience)。【反】appaṭissavatā (want of deference)。

Paṭissā & Patissā (paṭi+ su(梵śru, śruṣ)听到, cp. paṭissuṇāti & paṭissāvin)﹐【阴】(deference, obedience, only in cpd. sappaṭissa obedient, deferential (sappatissa) & appaṭissa disobedient, not attached to。

Paṭissāvin (<paṭi+ su(梵śru, śruṣ)听到),【形】(assenting, ready, obedient, willing)。S III.113 (kiṅkāra-paṭi°).

Paṭissuṇāti (paṭi+su(梵śru, śruṣ)听到+ṇā), 同意，允诺，应(声)。【过】paṭissuṇi。【过分】paṭissuta。【独】paṭisuṇitvā。【3.复.过】paccassosuṃ(他们应(声))。

Paṭihaññati (paṭi+han打+ya), 被撞，被折磨。【过】paṭihaññi。【独】paṭihaññitvā。

Paṭihata (Paṭihaññati的【过分】), 已重击，已受打击。

Paṭihanana,【中】打击，反击，冲撞。

Paṭihanati (pati+han打+a), 反击，防止，碰撞。【过】paṭihani。【过分】paṭihata。【独】paṭihantvā。

Paṭu,【形】聪明的，有技术的，聪明的人。paṭutā,【阴】paṭutta,【中】聪明，技术。

Paṭola,【阳】蛇瓜(snake-gourd﹐一种栝楼属植物 (Trichosanthes anguina)，果实长形，扭转，绿色和白色，可食，在完全成熟时呈鲜橙黄色)。

Paṭṭa, paṭṭaka,【中】薄片，平板，金属板，条板。

Paṭṭa,【中】丝布料，绷带，长布条。【形】绸的。

Paṭṭana,【中】港口，靠近港口的城镇。

Paṭṭikā,【阴】长布条，绷带，腰带。

Paṭṭhapeti (pa+ṭhā(sthā)站+āpe), 建立，开始。【过】paṭṭhapesi。【过分】paṭṭhapita。【独】paṭṭhapetvā。

Paṭṭhāna(pa+ ṭhā, cp.paṭṭhahati；梵prasṭhāna),【中】出发、端绪、发端(setting forth)，放出(putting forward)，出发点(starting point)。《发趣论》(Paṭṭhānappakaraṇa)︰又称《发趣大论》(Patthānamahāppakaraṇa)，乃七论中最大之论书，故称大论。内容详述「论本母」一二二门与二十四缘的关系，初分论母设置分(列举二十四缘之名目)及缘分别分(释论二十四缘)，次述由二十四发趣组成的本文。所谓二十四发趣，先分为顺发趣、逆发趣、顺逆发趣、逆顺发趣四大类，其后四大类再各自衍伸出三法发趣、二法发趣、二法三法发趣、三法二法发趣、三法三法发趣、二法二法发趣等六种，共二十四发趣。(《中华佛教百科全书(六)》p.3253.2)《发趣论注》(PtnA.CS:pg.343)︰Kenaṭṭhena paṭṭhānanti? Nānappakārapaccayaṭṭhena. ‘Pa-kāro’ hi nānappakāratthaṃ dīpeti, ṭhānasaddo paccayatthaṃ.(所谓「发趣」︰各种不同的缘之义。「发」解释各种不同的(缘)之义。「趣」缘之义。) 在《发趣论》中，「各种不同的缘」，指二十四缘。

Paṭṭhānanaya﹐发趣法，有二十四缘：1.因缘(hetupaccayo ; root-cause condition)，2.所缘缘(ārammaṇapaccayo ; object condition)，3.增上缘(adhipatipaccayo ; predominance condition)，4.无间缘(anantarapaccayo ; proximity condition)，5.相续缘 (等无间缘) (samanatarapaccayo ; contiguity condition)，6.俱生缘(sahajātapaccayo ; conascence condition)，7.相互缘(aññamaṇṇapaccayo ; mutuality condition)，8.依止缘(nissayapaccayo ; support condition)，9.亲依止缘(upanissayapaccayo;decisive-support condition)，10.前生缘(purejātapaccayo ; prenascence condition)，11.后生缘(pacchājātapaccayo ; postnascence condition)，12.重复缘(数数习行缘) (āsevanapaccayo ; repetition condition)，13.业缘(kammapaccayo ; kamma condition)，14.异熟缘(vipākapaccayo ; kamma-result condition)，15.食缘(āhārapaccayo ; nutriment condition)，16.根缘(indriyapaccayo ;faculty condition)，17.禅那缘(jhānapaccayo ; jhāna condition)，18.道缘(maggapaccayo ; path condition)，19.相应缘(sampayuttapaccayo ; association condition)，20.不相应缘(vippayuttapaccayo ; dissociation condition)，21.有缘(atthipaccayo ; presence condition)，22.无有缘(非有缘) (natthipaccayo ; absence condition)，23.离去缘(vigatapaccayo ; disappearance condition)，24.不离去缘(avigatapaccayo ; non-disappearance condition)。

Paṭṭhāya,【独】首先，自此以后，今后，从…时候起。tatopaṭṭhāya, 自那以后，自那时以来。

paṭh(梵paṭh)﹐【字根I.】读(to read)。

Paṭhati (paṭh读+a), 读，背诵。【过】paṭhi。【过分】paṭhita。【独】paṭhitvā。

Paṭhana,【中】读。

Paṭhama,【形】第一，最初的，先前的。paṭhamaṃ,【副】起先，第一次。paṭhamataraṃ,【副】首先，尽快地。prathama-citta-utpada,【梵】初发心(初发觉悟的心)。paṭhama-vacana,【中】主格。

Paṭhavī,【阴】地。paṭhavīkampana,【中】地震。paṭhavīkasiṇa,【中】(修禅取相的)地遍。paṭhavīcalana,【中】paṭhavīcāla,【阳】地震。paṭhavīdhātu,【阴】地界，地元素。paṭhavīsama,【形】似地的。paṭhavojā,【阴】地的元气，地的精髓。Dhs.(PTS:962；CS:967.)︰Katamaṃ taṃ rūpaṃ pathavīdhātu? Yaṃ 1kakkhaḷaṃ 2kharagataṃ 3kakkhaḷattaṃ 4kakkhaḷabhāvo ajjhattaṃ vā bahiddhā vā upādiṇṇaṃ vā anupādiṇṇaṃ vā– idaṃ taṃ rūpaṃ pathavīdhātu.(什么是「色的地界」(What is the Corporeality which is the Element of solidity)？凡是1坚(hardness)、2硬(roughness)、3坚性(hard)、4坚实(hardness)，生起于内、外，或已执取、未执取，这是「色的地界」。)

Paṇava(cp. Ep. Sk. paṇava, dial; accord. to BR a corruption of praṇava)，锣(a small drum or cymbal)。paṇavasadda﹐锣声。

Paṇāma(<pa+nam, see paṇamati)鞠躬，礼拜。(bending, salutation, obeisance)。(cp. paṇāmeti 1)。paṇāmaṃ karoti=añjaliṃ karoti)。【中】paṇāmana。

Paṇamati (pa+nam+a), 鞠躬，崇拜，礼拜。【过】paṇami。【过分】paṇamita, paṇata。【独】paṇamitvā。

Paṇāma,【阳】顶礼，行礼，崇拜，鞠躬。

Paṇāmeti (pa+nam +e), 解散，逐放，关上，伸手。【过】paṇāmesi。【过分】paṇāmita。【现分】paṇāmenta。【独】paṇāmetvā。

Paṇidahati (pa+ni+dah放置+a), 追求，渴望，放出，指示，设定(to put forth, put down to, apply, direct, intend; aspire to, long for, pray for)。【过】paṇidahi。【过分】paṇihita, paṇidahita。【独】paṇidahitvā, paṇidhāya。

Paṇidhāna,【中】paṭidhi,【阳】热望，决心。

Paṇidhāya (paṭidahati 的【独】) 热望了，有了意图。

Paṇidhi(<paṇidahati，cp.BSk. praṇidhi)﹐誓愿(aspiration, request, prayer, resolve)。

Paṇipāta,【阳】崇拜，拜倒，顶礼，俯身致敬。DA.2./I,231.︰Paṇipāto nāma– “Ajjādiṃ katvā ahaṃ abhivādana-paccuṭṭhāna-añjalikamma- sāmīcikammaṃ Buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomī’ti maṃ dhārethā”ti evaṃ Buddhādīsu paramanipaccākāro. Imesañhi catunnaṃ ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇaṃ.(顶礼：『请您忆持我：从今天开始，我只对佛等三种对象行顶礼、起迎、合掌、恭敬业。』如此对佛等作最上的五体投地礼。取这四种方式其中之一而归依。)

Paṇiya,【中】贸易的对象。【阳】商人。

Paṇihita (paṭidahati 的【过分】, pa+ni+ dah放置), 已指示，已下决心…的，已意图。【形】被放置，定向。

Paṇīta(pp. of pa+neti﹐梵praṇīta),【形】优良的，可口的，美妙的。paṇītatara,【形】更尊贵的，多可口的。KhA.170.︰Paṇītanti uttamaṃ seṭṭhaṃ atappakaṃ.(最上的、优良的、无烦的)

Paṇeti (pa+ni +e), 判定(罚款或处罚)。【过】paṇesi。【独】paṇetvā。

paṇḍ﹐【字根VII.】破坏(to destroy)。

Paṇḍaka(梵paṇḍa & paṇḍaka),【阳】太监，阉人、不男；音译：半择迦、般咤、般荼迦、半择、半挓迦(a eunuch, weakling)。意译为男根损坏之人，没有男性生殖器。本性损坏称为「扇搋」(梵ṣaṇḍha)，意译作黄门，指男子无生殖器者，有先天(本性扇搋)与后天(损坏扇搋)二种。

Paṇḍara(Ved. pāṇḍara),【形】白色，微黄色(white, pale, yellowish )。

Paṇḍicca(<paṇḍita),【中】聪叡，博学(erudition, cleverness, skill, wisdom )。

Paṇḍita(Ved. paṇḍita),【形】明智的(wise, clever, skilled, circumspect, intelligent )。【阳】明智的人；《中阿含经》译：沙门蛮头。paṇḍitaka,【阳】炫学者(a pedant)。

Paṇḍu(cp. Ved. pāṇḍu, palita, pāṭala),【形】淡黄色的，微黄色的。paṇḍukambala,【中】橙色的毛毯，帝释的王座名字。paṇḍupalāsa,【阳】凋谢的叶子，准备出家的人。paṇḍuroga,【阳】黄疸(台语︰ng5 than2)。paṇḍurogī,【阳】患黄疸的人。kāyaṃ paṇḍumattikāya tikkhaṭṭuṃ subbattitaṃ ubbaṭṭeti(以黄土涂摩身体三次)。

Paṇṇa, paṇṇaka (梵 Parṇa),【中】叶子，供书写的叶子，信。paṇṇakuṭi,【阴】茅舍。paṇṇacchatta,【中】以树叶制成的伞。paṇṇasanthara,【阳】树叶垫子。paṇṇasālā,【阴】茅庐(沙罗树叶)。paṇṇa-chadana,叶屋。

Paṇṇatti(=Paññatti),【阴】名字，概念。

Paṇṇarasa (=Pañcadasa),【形】十五。

Paṇṇākāra,【阳】礼物。

Paṇṇāsā,【阴】五十。

Paṇṇika,【阳】蔬菜水果商，菜贩。

Paṇṇikā,【阴】蔬菜，野菜。

Paṇya,【中】贸易的对象。【阳】商人。参考 Paṇiya。

Paṇhi,【阳】脚后跟。

pat(梵pat)﹐【字根I.】落下(to fall)。

Patati (pat落下+a), 跌倒，降落，(鸟)飞落(在树上)。【过】pati。【过分】patita。【现分】patanta。【独】patitvā。

Patana,【中】落下。

Patanu,【形】非常瘦的。

Patākā,【阴】旗子，旗帜。

Patāpa,【阳】光彩壮丽，最高权威。patāpavantu,【形】宏伟的，壮丽的。

Patāpeti (pa+tap(梵tap)热+e), 烧焦，加热。【过】patāpesi。【过分】patāpita。

Pati,【阳】统治者，丈夫，主人。patikula,【中】丈夫的家庭。

Patibbatā (pati+vatā)【阴】真诚的妻子(a devoted wife)。AA.7.59：Patibbatāti patidevatā.(真诚的妻子：丈夫的天人)

Paṭigādha (paṭi+gādha2) 稳固的立足点(a firm stand or foothold A.III,297 sq.; Pug.72=Kvu 389.

Patigādhappatta,【形】已得立足、已安住的(patiṭṭhaṃ pattā)。

Patiṭṭhahati, patiṭṭhāti (pati+ṭhā站+a), 被建立，站住(站稳)，找支持。【过】1.patiṭṭhahi, 2.patiṭṭhāsi。【过分】patiṭṭhita。【现分】patiṭṭhanta。【独】patiṭṭhahitvā, patiṭṭhāya。【不】patiṭṭhituṃ, patiṭṭhātuṃ。

Patiṭṭhā,【阴】帮忙，支持，休息处，依止处，渡津处。S.3.20./I,93.︰“Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ; Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.(因此作善事，积善为来世，功德是后世，生灵渡津处。)

Patiṭṭhātabba, patiṭṭhitabba,【义】可以建立的。

Patiṭṭhāna,【中】安住，建立，支持。

Patiṭṭhāpita (patiṭṭhāpeti的【过分】) 已制定的。

Patiṭṭhāpeti (patiṭṭhāti 的【使】), 建立，设立，安装。【过】patiṭṭhāpesi。【现分】patiṭṭhāpenta,【独】patiṭṭhāpetvā, patiṭṭhāpiya。

Patiṭṭhāpetu,【阳】创办人，建立者。

Patiṭṭhīyati (only apparently (Pass.) to patiṭṭhahati, of sthā, but in reality=Sk. prati-sthyāyate, of sthyā, see thīna. Ought to be paṭitthīyati; but was by popular analogy with patiṭṭhāya changed to patiṭṭhīyati), 顽固、抗拒、叛逆(to be obdurate, to offer resistance)。

Patita, (patati 的【过分】)。

Patitiṭṭhati (pati+ṭhā+a), 再站起来。

Patibbatā,【阴】深爱的妻子。

Patirūpa,【形】适合的，适当的。参考 Paṭirūpa适合的。

Patissata,【形】深思的，忆念的。(参考Paṭissata)。

Patīci,【阴】西部。

Patīta,【形】欢欣的。Patīteti tuṭṭhe.(欢欣的︰已满足的)。Patīteti somanassajāte.(欢欣的︰生喜)

Patoda(pa彻底+tud刺穿、伤害；cp.Ved.pratoda),【阳】(赶牲口用的)刺棒，驾驶(马车)棒。patodaka,【中】踢马剌，用手指轻挪(搔)。patodalaṭṭhi,【阴】驾驶者的棒、鞭。

Patta1 (q.v.paṇṇa), 【中】1.翅膀，羽毛。2.叶子。一种棕榈叶(talipot；Corypha umbraculifera)贝叶树，锡兰叫ola，傣语叫lan(烂)，树高20米左右，长得高大、雄伟，树干笔直，浑圆，没有枝桠，树冠像一把巨伞，叶片象手掌一样散开，树龄可达60年左右)用于写经用，称为贝叶(贝多罗)(巴patta；梵pattra)。pattagandha,【阳】树叶的气味。pattakkhandha, (参考 Panna, Pannakkhandha 这样的连接词形比较适当)【形】气馁的，沮丧的，肩下垂的。

Patta2,【阳】钵。pattagata,【形】在钵里的。pattagāhaka,【阳】携带其它人的钵的人。pattathavikā,【阴】钵的套子。pattapānī,【形】在手上的钵。pattapiṇḍika,【形】一钵食(十三头陀支之一，第五头陀支)。M.139./III,235.：婆提(pāti瓯)，钵陀(vitta钵)，吃陀(patta碗)，沙罗瓦(sarāva杯)，达噜拔(dhāropa杅)，钵那(poṇa饮食器)，美系罗(pisīlava饮水器)，均为同一物。

大钵──容纳半āḷhaka的饭（或其四分之一量的米）和一些菜。

中钵──容纳一nāḷika的饭（或其四分之一量的米）和一些菜。

小钵──容纳一pattha的饭（或其四分之一量的米）和一些菜。

根据《インド学大事典》III, 389页：4 prastha（Pā.：pattha）＝1 adhaka

（Pā.：āḷhaka）＝386g。《四分律》：「大（钵）者三斗，小者一斗半」（大22, 622上）。释妙因《佛制比丘六物图集解》，注：「姬周三斗，即今唐斗一斗。斗半，即今五升」。至于nāli，字典的解释大多是长度和时间的单位，只有在《The Book of the Discipline》I,103页‧注释1中提到：(1) 1 Sinhalese nāḷi＝1.5 Magadha nāḷi。(2) 1 Magadha＝13pala。所以1 Sinhalese nāḷi＝19.5 pala。又根据《インド学大事典》 III, 389页：1 pala＝6g。所以换算起来，1 nāli就有19.5×6g＝117g。也就是说，大钵──可以容纳386g的饭（或96g的米）和一些菜。中钵──可以容纳117g的饭（或29g的米）和一些菜。小钵──可以容纳96g的饭（或24g的米）和一些菜。

Patta3 (pāpuṇāti 的【过分】), 已到达，已达到，已获得。

Pattabba (pāpunāti 的【义】), 应该被得到，应该被达到，应该被到达。

Pattādhāraka,【阳】钵架(钵的架子)。

Pattānumodanā,【阴】回向功德。

Patti,【阳】1.步兵。2.步兵团。【阴】3.抵达。4.达到。5.功德，利润。6.分享。pattika,【形】有份的，合伙人。pattidāna,【中】回向功德，转让一份。

Pattika (= Padika),【形】走路的。【阳】1.行人。2.军人走路。pattiko upasaṅkamma, 步行往诣。

Pattuṇṇa,【中】丝布。

Pattuṃ,【不】到达，达到，获得。

Pattha,【阳】粑铊(谷粒或液体的衡量，4 粑铊 = 1 西阿 (seer)〔印度液量单位，约一公升〕。参考 Pasata)。

Patthaṭa (pattharati 的【过分】), 已传开，大家知道的。

Patthaddha,【形】非常僵硬的。

Patthanā(梵prāthanā),【阴】瞄准，热望，贪求。

Patthayati (pa+atth+aya) 想要，需要，热望。【过】patthayi。【现分】patthayanta。【过分】patthita。【独】patthayitvā。

Patthayāna,【形】渴望的。

Patthara,【阳】厚平板，平坦的石头。

Pattharati (pa+thar+a), 传开，扩充。【过】patthari。【过分】patthaṭa。【现分】pattharanta。【独】pattharitvā。

Patthiva,【阳】国王。

Pattheti (pa+atth+e), 热望，渴望。【过】patthesi。【过分】patthita。【现分】patthenta。【独】patthetvā。“dibbasampattiṃ patthetvā”ti(热望生天。)

Patvā, (pāpuṇāti 的【独】), 到达了，达到了，获得了。appatvā﹐未到达后。pātvākāsi, 到达了，他曾作。

Patha,【阳】路径，方法，道路。(在【合】中) 量，例： gaṇanapatha = 数量。

Pathavī,【阴】地。参考 Paṭhavī。

Pathāvī, pathika,【阳】行人，旅行者。

pad(梵pad)﹐【字根III.】去、走(to go)，移动(to move)。

Pada,【中】1.脚[迹]。2.路，位置，地方。3.句，一句话，一行诗节。4.理由，因素。padaṭṭhāna,【中】最接近的因素(近因)。padacetiya,【中】神圣的脚印。padajāta,【中】种种的脚印。padapūraṇa,【中】虚词。padabhājana,【中】词句的划分，每个字分开来论述。padabhāṇaka,【形】背诵圣经的人。padavaṇṇanā,【阴】逐字解释。padavalañja,【中】足迹，脚印。padavibhāga,【阳】字的区别，剖析。padavītihāra,【阳】步骤的交换。padasadda,【阳】脚步声。padasamācāra,【阳】礼节(MA.69.)CS:p.3.128)：padasamācāroti dubbalasamācāro oḷārikācāro (礼节：粗行、细行))。

Padaka1 (fr. pada4),通文句(one who knows the padas (words or lines), versed in the padapāṭha of the Veda (Ep. Of an educated Brahmin) D.I,88=Sn.p. 105 (where Avś II.19 in id. p. has padaśo=P. padaso word by word, but Divy 620 reads padako; ajjheti vedeti cā ti padako); M.I,386; A.I,163, 166; Sn.595; Miln.10, 236.

Padaka2 (nt.)=pada 3, viz. basis, principle or pada 4, viz. stanza, line J.V,116 (=kāraṇa-padāni C.).

Padaka2 (nt.) [fr. pada1] in cpd. aṭṭha° an “eight-foot,” i. e. a small inset square (cp. aṭṭha-pada chess-board), a patch (?) Vin.I,297. See also padika.

padavyañjana (pada句+vyañjana文),【中】文句。

Padakkhiṇa (pa在前+dakkhiṇa右),【形】右绕(两手合掌向尊敬的人右绕三圈，依顺时钟方向行走。此为印度人表达极大敬意。)。

Padakkhiṇā,【阴】右绕，绕佛，行右绕礼。古印度有「右尊左卑」，中国也有这种思想。S.16.6./II,204.︰“…appadakkhiṇaggāhino anusāsaniṃ.(不能随教授率直执受。)

Padatta (padāti 的【过分】), 已放弃，已分配。

Padaparama,【形】文句为最者，可以根据修行的阶段，细分为许多类别，包括了必须修习七日禅的行者(处于最精进状态)，乃至于必须修习长达数十年，才可能证得阿罗汉的。年轻时修习可证得阿罗汉果，到老年时可能只能证得较低层的果位。Pug.PTS:p.41.︰151. Katamo ca puggalo padaparamo? Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti– ayaṃ vuccati puggalo “padaparamo”.(什么人是‘文句为最者’呢？哪个人有多闻、多说、多忆持、多教导，他没有在此生中法现观，这个人被称为‘文句为最者’。)

Padara,【中】木板。

Padahati (pa彻底+dah放置+a), 努力(直译：彻底放置)，着手进行，面对。【过】padahi。【过分】padahita。【独】padahitvā。tulayitvā padahati, pahitattho samāno kayena c’eva paramaṃ saccaṃ sacchikaroti paññāya ca naṃ ativijjha passati(考虑已精勤，因为有精勤，以身作证第一谛，以慧精密地观察它。)

Padahana,【中】努力，尽力。参考 Padhāna。

Padātave,【不】给。

Padātu,【阳】施主，送礼者，分配者。

Padāna (<[pa出﹑彻底﹑在前]+[dā给与﹑施] ),【中】给，授予。

Padālana,【中】裂开，劈开，撕裂处。

Padāleti (pa+dal爆炸﹑冲+e), 劈开，切开，爆裂开。【过】padālesi。【过分】padālita。【现分】padālenta。【独】padāletvā。

Padāletu,【阳】切开者，砸开者。

Padika,【形】由诗节所组成的。【阳】行人。

Paditta, (Padippati的【过分】) 燃烧，爆发。

Padippati (pa+dip+ya), 燃烧，(激情、怒火)爆发。【过】padippi。【现分】padippamāna。

Padissati (pa+dis指出+ya), 被看到，出现。【过】padissi。【过分】padiṭṭha。【现分】padissamāna。

Padīpa,【阳】灯，光。padīpakāla,【阳】点灯的时间。padīpeyya,【中】点灯的材料。Dhp.166︰Ko nu hāso kimānando, niccaṃ pajjalite sati. Andhakārena onaddhā, padīpaṃ na gavessatha?(为何笑.为何喜？常存在燃烧；黑暗所系缚，(你们)何不寻求灯(Dhp.A.=智灯)？)(世上有十一种火常在燃烧，贪rāga、瞋dosa、痴moha、病vyadhi、老jarā、死maraṇa、愁soka、悲parideva、苦dukkha、忧domanasa、恼upāyāsa。)

Padīpeti (pa+dip+e), 点灯，解释，使激烈。【过】padīpesi。【过分】padīpita。【现分】padīpenta。【独】padīpetva。

Padīyati (pa+da+i+ya), 被分发，被赠送。【过】padīyi。【过分】padinna。

Paduṭṭha (padussati 的【过分】), 已坏，已腐败，已污染，彻底污染。paduṭṭha-bhari【阴】﹐恶妻。

Padubbhati (pa+dubh+ya), 谋反。【过】padubbhi。【过分】padubbhita。【独】padubbhitvā。

Paduma,【中】红莲花，红莲地狱(地狱的名字)，一个巨大的数位名。padumakaṇṇika,【阴】睡莲的果皮。padumakalapa,【阳】一束睡莲。padumagabbha,【阳】睡莲之内部。padumapatta,【中】莲花瓣。padumaraga,【阳】红宝石。padumasara,【阳】【中】莲池。paduminī,【阴】红睡莲(植物)。padumīpatta,【中】莲叶。

Padumī,【形】有睡莲的，有斑点的(象)。

Padussati (pa+dus +ya), 犯错，违犯，变坏。【过】padussi。【过分】paduṭṭha,【独】padussitva。

Padussana,【中】冒犯，谋反。

Padūseti (pa+dus+e), 弄脏，污染，破坏，堕落。【过】padūsesi。【过分】padūsita。【独】padūsetvā。

Pade pade (<pada足[迹] ), 一步又一步。

Padesa,【阳】1.指示(indication)。2.地方(location)，范围(range)，区域、地域(台语︰te7 ek8)(district、region)，位置(spot)，地点(place)。padesañāṇa,【中】有限制的知识。padesarajja,【中】在一个区域上的侯国。padesarāja,【阳】副王。

Padesavattin (padesa指示+vattin转动),【形】转动指示。

Padosa1(pa+dosa1, 梵pradoṣa),【阳】缺点，污点，瑕疵。

Padosa2(pa+dosa2憎, 梵pradoṣa、pradveṣa, see remarks to dosa2)﹐激怒。

Padma,【中】红莲花。参考 Paduma。

Padhaṃsa,【阳】padhaṃsana,【中】毁灭，违反，冒犯，抢夺。

Padhaṃsita,【过分】破坏。

Padhaṃsiya,【形】易受侵犯，易受袭击，易受掠夺。

Padhaṃseti (pa+dhaṃs+e), 破坏，袭击，掠夺，冒犯。【过】padhaṃsesi。【过分】padhaṃsita。【独】padhaṃsetvā。【现分】padhaṃsenta。

Padhāna,【形】领袖，最初的。

Padhāna, (= padahana),【中】努力，尽力。padhānaghara,【中】为修禅而备的。padhānasaṅkhārā,勤行：SA.51.13.：Padhānasaṅkhārāti padhānabhūtā saṅkhārā, catukiccasādhakasammappadhānavīriyassetaṃ adhivacanaṃ.(勤行：变更勤行，这是完成四事勤(四正勤)的精进的同义词。) cattāri padhānāni, 四勤(four efforts)︰saṃvara-padhānaṃ 律仪勤 (the effort to avoid (unwholesome states))，pahāna-padhānaṃ 断勤 (the effort to overcome (unwholesome states))，bhāvanā-padhānaṃ 修勤 (the effort to develop (wholesome states))，anurakkhaṇā-padhānaṃ 随护勤 (the effort to maintain (wholesome states))。

pat﹐【字根I.】落下(to fall)。

Paloka(pa-ruj)﹐【阳】破坏，败坏。

Padhāna(=padahana)﹐【中】努力，尽力。padhānaghara﹐【中】禅堂。padhānika﹐【形】努力修禅的。

Padhāvati (pa+dhāv+a)﹐跑出、奔前(runs out or forth)。【过】padhāvi。

Padhāvana,【中】，跑出。

Padhūpeti (pa+dhup+e) 熏制(肉、鱼等)。参考dhūpeti, see dhūpeti.【过分】padhūpita。

Padhota (padhovati的【过分】) 已彻底地洗，已彻底地削尖。

Pana(反意和疑问虚词)((adversative and interogative particle) ind.) 和，仍然，但是，正相反，既然，而且，此外。pan’assā = pana assā (assā < ima(ṃ), f.Gen.sg.「她的」)而她的。panetā(pana+etā)﹐。pan’ettha﹐于此。

Panaṭṭha (panassati的【过分】) 已遗失，已走向毁灭。

Panasa,【阳】菠萝蜜(jack tree)。【中】菠萝蜜果(jack fruit)。

Panassa(pana或又+assa彼(阳.单.属格))﹐又彼。

Panassati (pa+nas +ya; cp.BSk. praṇāśa)被遗失、遗失、走向毁灭(to be lost, to disappear, to go to ruin)。【过】panassi。【过分】panattha。

Panāḷikā,【阴】管，沟，水道(a pipe, tube, channel, water course)。

Panudati (pa+nud +a) 驱散、除去、推掉(dispels, removes, pushes away)。

【过】panudi。【过分】panudita。【独】panuditvā, panudiya。【现分】panudamāna。

Panudana, panūdana【中】移掉，驱散，拒绝(removal, dispelling, rejection)。

Panta,【形】远的，遥远的，隐退的，独居的(distant, remote, secluded; solitary)。pantasenāsana,【中】隐退的休息处(a secluded resting place)。

Panti,【阴】排、行列、行(a row, range, line)。

Pantha,【阳】路径、道路(a path, road)。panthaka, panthika【阳】旅客、旅行者(a wayfarer, traveller)。panthaghāta,【阳】埋伏(waylaying)，偷窃(robbery)。【中】panthadūhana。panthaghātaka,【阳】埋伏者，偷窃者(a waylayer)。

Panna,【形】跌落的，坠落的。pannabhāra,【形】已放下负担人。pannaloma,【形】已落发的人，即：抑制的。

Pannaga﹐【阳】蛇(a serpent)。

Pannarasa﹐【形】十五。pannarasamaṃ﹐第十五。

Papa,【中】水。

Papañca,【阳】障碍(an obstacle)，妨碍(impediment)，延迟(delay)，错觉(illusion)，修行的妨害(hindrance to spiritual progress)。papañcasaññā﹐妄想。

Papañceti (pa+pac+e) 解释，延迟。【过】papañcesi。【过分】papañcita。【独】papañcetvā。

Papaṭikā,【阴】干树皮(the outer dry bark)、树的硬皮(crust of a tree)。

Papatati (pa+pat落下+a), 跌倒，跌落，跌入。【过】papati。【过分】papatita。【独】papatitvā。

Papatana,【中】跌倒。

Papada,【阳】脚端。

Papā﹐【阴】路旁供给旅行者的一个棚(a shed by the roadside to provide travellers with water)。

Papāta,【阳】悬崖，陡直的岩石。papātaṭa,【阳】陡峭的山坡。

Papitāmaha,【阳】内祖父(paternal great-grandfather.父系的祖父)。

Paputta,【阳】孙子。

Pappaṭaka,【阳】蕈、香菇(a mushroom)。

Pappoṭheti(pa+poth+e), 拍打(flaps)，打(beats)。【过】pappoṭhesi。【过分】pappoṭhita。【独】pappoṭhetvā。

Pappoti(pa+ap+o)﹐到达，获得，达到。【独】pappuyya。【不】pappotuṃ。

Papphāsa,【阳】肺。

Pabandha,【阳】连续性(continuity)，论文、诗(a treatise or poem)。

Pabala,【形】有势力的，强大的。mighty.

Pabujjhati (pa+budh醒+ya)﹐觉醒，觉悟(awakes, understands)。【过】pabujjhi。【独】pabujjhitvā。【过分】pabuddha。

Pabodhana,【中】苏醒，清醒，觉悟。awakening; arousing; enlightenment.

Pabodheti (pa+budh醒+e)﹐醒来，觉醒，觉悟。arouses; awakens; enlightens。【过】pabodhesi。【过分】pabodhita。【独】pabodhetvā。【现分】pabodhentā。

Pabba,【中】茎的节，关节，区段，区分。

Pabbaja﹐babbaja(Sk. balbaja), 芦苇、香蒲(bulrush)。

Pabbajati(pa+vaj(vraj)继续进行+a)(Sk. pravrajati)﹐向前去(goes forth)，出家(becomes a monk; leaves household life)。【过】pabbaji。【过分】pabbajita。【独】pabbajitvā。【现分】pabbajanta。agārasmā anagāriyaṃ pabbajati, 离家为了出家(的生活)(而)出家，古译：家非家出家(to go forth into the homeless state)(agārasmā(Abl.) 离俗家+anagāriya(Dat.)为了出家+ pabbajjaṃ(Acc.)出家。(p)pa-(v)vaj> pabbajati。)。imper. pabbaja. Pot. pabbajeyya. — Fut. pabbajissati. Aor. pabbaji; ger. pabbajitvā. –. Caus. pabbājeti. — pp. pabbajita.

Pabbājitattā, 出家的状态。

Pabbajana﹐【中】Pabbajjā﹐【阴】出家(taking up of the ascetic life; become a monk)。

Pabbajita﹐【阳】出家人(a monk)。

Pabbata﹐【阳】山，岩石。pabbatakūṭa﹐【中】山顶。pabbatagahana﹐【中】山区。pabbataṭṭha,【形】位于山上的。pabbatapāda,【阳】山脚。pabbatasikhara,【中】山顶。pabbateyya,【形】经常在山上走动的。

Pabbājana﹐【中】放逐(exile)，驱逐(banishment)。pabbājaniya,【形】该被驱逐的，该被流放的(deserving to be expelled or exiled)。

Pabājeti (pa+vaj+e) , 放逐、驱逐、使出家(exiles; banishes; makes a monk)。【过】pabajesi。【过分】pabajita。【独】pabajetvā。Pārā.III,46(CS:p.57)︰Pabbājeyyuṃ vāti gāmā vā nigamā vā nagarā vā janapadā vā janapadapadesā vā pabbājeyyuṃ.(放逐︰放逐于村外、或乡外、或城外、或省外、或国外。)

Pabbhāra,【阳】山坡。【形】倾斜的，有坡度的，导向的。

Pabhagga﹐(pabhañjati的【过分】) 已打碎，已破坏，已击败。

Pabhaṅkara(pabhā-光、光芒+kara制造、带来)﹐【阳】带光来者，即：太阳。one who makes light, one who light up, light-bringer, i.e.the sun.

Pabhaṅgu, pabhaṅgura【形】易碎的，脆弱的，易腐坏的。brittle; frail; perishable.

Pabhava(pa+bhū),【阳】起源(origin)，来源(source)。【形】(在【合】中)有如起源。

Pabhavati (pa+bhū+a), 流下，发生。flows down; originates.【过】pabhavi。【过分】生命。【独】pabhavitvā。

Pabhassara﹐【形】非常明亮的，辉煌的(resplendent)。A.I,258 .佛陀有谈到心有明亮的光pabhassara极光净)。

Pabha,【阴】光，光辉。

Pabhāta,【阳】黎明(daybreak)，破晓(dawn)。【形】变成清楚的，变成光亮的。

Pabhāva(梵prabhava)﹐【阳】威德，势力(power, strength)。

Pabhāveti (pa+bhū+e)﹐增加，增大，弥漫。increases; augments; permeates with.【过】pabhāvesi。【独】pabhāvetva。

Pabhāsa﹐【阳】光，光彩壮丽。

Pabhāsati (pa+bhas+a) 照耀。【过】pabhāsi。【独】pabhasitvā。【现分】pabhasanta。

Pabhāseti(pabhasati【使】)，照明，以光弥漫。。【过】pabhasesi。【过分】pabhasita。【现分】pabhasenta。【独】pabhasetvā。

Pabhijjati (pa+bhid打破+ya)，被打破，爆裂开。【过】pabhijji。【现分】pabhijjamāna。【独】pabhijjitvā。

Pabhijjana,【中】分离，分裂。

Pabhinna (pabhijjati的【过分】) 1.已打破。2.已分开。3.已爆发。

Pabhuti﹐【无】从…开始，自…以后，后来。(ind.) beginning from; since; subsequently.(Tato pabhuti= 从那时thence forth)。pabhutika,【形】自…时代存在至今，得自，来自。

Pabhū ,【阳】大君主，统治者。

Pabheda,【阳】多样性，劈开。pabhedana,【中】分开，瓦解，分泌。【形】毁灭性。

Pamajjati (pa+ mad(梵mad / mand)使被发狂+ya) 醉(becomes intoxicated)，粗心，怠惰，疏忽(日语：ゆだん,油断)。【过】pamajji。【过分】pamatta。【独】pamajjitvā，pamajja﹐pamajjiya。【不】pamajjituṃ。【现分】pamajjanta。

Pamajjanā, 【阴】pamajjana,【中】延迟，疏忽。

Pamatta(Pamajjati的【过分】)，已怠惰，已疏忽(的人)(slothful, indolent, indifferent, careless, negligent)。pamattabandhu ,【阳】粗心者的朋友(friend of the careless特指：魔王)。appamatta,【反】不怠惰。

Pamattaka(=pamatta)【形】, 怠惰。只用于appamattaka, 不怠惰。

Pamathati (pa+math+a) 压迫，使服从。【过】pamathi。【过分】pamathita。【独】pamathitvā。

Pamadāvana,【中】在王宫附近的花园。

Pamadā(Sk. pramadā, <pra+mad, cp. pamāda),【阴】女人(a young (wanton) woman, a woman)。

Pamaddati (pa彻底+ mad(梵mad / mand)使被发狂+a) 压倒，击败，战胜。【过】pamaddi。【过分】pamaddita。【独】pamadditvā。

Pamaddana(<pamaddati), 【形】【中】压服，战胜(crushing, defeating, overcoming)。parasenapamaddana, 摧伏敌军。id.=maddituṃ samattho SnA。mārasenapamaddana, 摧伏魔军。

Pamaddī(Pamaddin)(<pa+ madd(梵mṛd/ mrad)压碎),【阳】压服者，战胜者。(=maddana-samattha C.)

Pamāṇa(pa+mā, Vedic pramāṇa),【中】1.尺寸，大小，数量(measure, size, amount)，2.时间长短，周围，长度(measure of time, compass, length, duration)。3.年龄(age; often by Com. taken as “worldly characteristic,” ); 4.有限(limit)。5.引申为「正确的知见」，标准，准则(standard, definition, description, dimension)。Sn.1076.(ch.5-7)︰“Atthaṅgatassa na pamāṇamatthi, (Upasīvāti Bhagavā) Yena naṃ vajjuṃ taṃ tassa natthi. Sabbesu dhammesu samohatesu, samūhatā vādapathāpi sabbe”ti. ((世尊说：)这样的人(解脱者)消失后，形量不存在，人们谈论他的依据不存在，一切谈论方式也消失。」(注：谈论方式指确定事物的标志和特征。)

Pamāṇaka,【形】用…测量的，有…大小的。

Pamāṇika(<pamāṇa),【形】【中】度量，依照一般的测量的。

Pamāda(cp. Vedic pramāda, pa+mad)﹐【阳】疏忽，懒惰，怠慢(carelessness, negligence, indolence, remissness)。pamādapāṭha,【中】一本猥亵的书。

Pamāya1 (ger. of pamināti i. e. pa+mā)已测量(having measured, measuring)。【现分】pamāyanta(Nettivibhāvinī(CS:p.287)︰pamāyinaṃ pamāyantaṃ)。

Pamāya2 (ger. of pamināti i. e. pa+mṛ, Sk. pramārya of pramṛṇāti)破坏(crushing, destroying)。

Pamiṇāti (pa+mi +nā) 测量，估计，定义。【过】pamiṇi。【过分】pamita。【独】pamiṇitvā, pamitvā。

Pamukha1(pa+mukha, cp. late Sk. pramukha),【形】最初的，首要的，显著的。【中】前面，房前。

Pamukha2 (nt.) [identical with pamukha1, lit. “in front of the face,” i. e. frontside, front] 1. eyebrow (?) only in phrase alāra° with thick eyebrows or lashes. Perhaps we should read pakhuma instead.

Pamuccati(pa+muc释放+ya)(pass. of pamuñcati)解脱，自由。【过】pamucci。【过分】Pamuccita。【独】pamuccitvā。

Pamucchati (pa+mucch昏倒+a) 昏晕，昏倒。swoons; faints.【过】pamucchi。【过分】pamucchita。【独】pamucchitvā。

Pamuñcati (pa+muc释放+ṃ-a) 1.释放，发出，解放(lets loose; emits; liberates)。2.放弃( to shake off, give up, shed)。【过】pamuñci。【过分】pamuñcita, pamutta。【独】pamuñciya, pamuñcitvā。【现分】pamuñcanta。2s.imp. pamuñcassu。

Pamuṭṭha (pamussati的【过分】) 已忘记(being or having forgotten)。

Pamutta, 参考pamuñcati。pamutti。【阴】自由，释放。

Pamudita (pamodati的【过分】)，已非常高兴(greatly delighted)。

Pamuyhati (pa+ muh(梵muh)昏迷+ya) 迷惑、着迷(is bewildered or infatuate)。 【过】pamuyhi。【独】pamuyhitvā, pamuyha。

Pamussati (pa+mus +ya) 忘记。【过】pamussi。【过分】pamuṭṭha。【独】pamussitvā。

Pamūḷha (pamuyhati的【过分】) ，已迷惑。

Pameyya,【形】可量的，可限制的，可测的。

Pamokkha,【阳】释放(release)，解脱(deliverance)，解放(letting loose, discharge)。

Pamocana,【中】释放，放松，救出。

Pamoceti (pa+muc释放+e) 释放，解脱。【过】pamocesi。【过分】pamocita。【独】pamocetvā。

Pamoda,【阳】高兴，欢喜。

Pamodati (pa+mud+a)欢喜，享受，很高兴。【过】pamodi。【过分】pamodita。【现分】pamodamāna。【独】pamoditvā。

Pamodanā,【阴】参考Pamoda。

Pamohana,【中】骗局，错觉(deception; delusion)。

Pamoheti (pa+ muh(梵muh)昏迷+e) 欺骗、使迷惑、使着迷(deceives; bewilders; fascinates)。【过】pamohesi。【过分】pamohita。【独】pamohetvā。

Pampaka,【阳】懒猴(a loris)。

Pamha,【中】睫毛(the eye-lash)。

Paya﹐【阳、中】(mano组)，牛奶，水。

Payacchati (pa+yacchati of yam), 提供，呈(to offer, present, give)。

Payata(pp. of payacchati), 【无】抑制的，净化的(restrained, composed, purified, pure)。payatapāṇi, 张开掌(施)(with outstretched hand, open-handed, liberal )。

Payatana,【中】努力。

Payāti (pa+yā +a)，向前去，出发，着手进行，泼(水)。【过】payāsi。【过分】payāta。

Payirupāsati (pari+upa+ās+a),侍候(attends on)，交往(associates)，尊敬(honours)。【过】payirupāsi。【过分】payirupāsita。【独】payirupāsitvā。payirupāseyya﹐【未被】应被交往。

Payirupāsanā,【阴】侍候，结交。

Payuñjati (pa+yuj +ṃ-a)，束以马具(harnesses)，雇用，应用。【过】payuñji。【过分】payutta。【现分】payuñjamāna。【独】payuñjitvā。

Payuttaka,【形】受任命一件工作的人，间谍。

Payoga﹐【阳】1.方法(means)、工具(instrument, =karaṇa)。2.准备，从事，事业，练习(preparation, undertaking, occupation, exercise)。payogakaraṇa,【中】努力，追求。payogavipatti,【阴】方法的失败，错误的应用。payogasampatti,【阴】方法的成功。

Payojaka, payojetu,【阳】指示者，处理者，经理。

Payojana(<pa+yuj),【中】1.做事业(undertaking business)。2.约会(appointment)。3.应用(prescript, injunction)。4.使用(purpose, application, use)。

Payojeti (pa+yuj+e) 参加，从事，应用，准备，雇用，使用，向…挑战。【过】payojesi。【过分】payojita。【现分】payojenta。【独】payojetvā, payojiya。

Payodhara,【阳】雨云(a rain cloud)，乳房(the breast of a woman)。

Payyaka,【阳】内曾祖父(paternal great-grandfather)。

Para(Ved. para, parā, paraṃ),【形】1.其它的，另外的，外国的，外侨的，局外人(beyond, on the further side of (with Abl. or Loc.), over, paro and parā & cp. cpds. like paraloka)。2.他，敌(na para, 无障难，无敌，无对手)。sg. Nom. paro, Acc. paraṃ, Gen. Dat. parassa, Instr. parena, Loc. paramhi, and pare; pl. Nom. pare, Acc. pare, Gen. Dat. paresaṃ, Instr. parehi。pāra,【中】。parakata【形】他人所做的。parakāra【阳】他人的行动。parajana【阳】陌生人，局外人。parattha【阳】他人的福利。paradattūpajīvī【形】依他人所施而活的。paraneyya【形】被他人引导的。parapaccaya﹐parapattiya【形】依靠他人的。parappavāda, 异道持他论者(指信仰佛教以外之言论者，一般称「外道」)。parapuṭṭha﹐【形】被他人教育的。parapessa﹐【形】服务他人的。parabhāga﹐【阳】后面的部分，外部的部份。paraloka【阳】彼世。paravambhana﹐【中】他人的轻视。paravāda﹐【阳】相反的见解。paravādī﹐【阳】论争的对手。paravisaya【阳】外国，另外的王国。parasenā﹐【阳】敌军。parahatthagata﹐【形】被敌人抓住的。parahita【阳】他人的福利。parahetu﹐【副】其它的原因。

1.(adv.& prep.) beyond, on the further side of (with Abl.or Loc.), over(para Gangāya, v.l.°āyaŋ).– 2.(adj.) para follows the pron.declension; cases：sg.Nom.paro, Acc.paraŋ, Gen.Dat.parassa, Instr.parena, Loc.paramhi Sn 634, and pare; pl.Nom.pare, Acc.pare, Gen.Dat.paresaṃ, Instr.parehi.– Meanings：(a) beyond, i.e.”higher” in space (like Ved.para as opp. to avara lower), as well as “further” in time (i.e.future, to come, or also remote, past：see Loc.pare under c.), freq.in phrase paro loko the world beyond, the world (i.e.life) to come, the beyond or future life (opp. ayaŋ loko) (asmā lokā paraŋ lokaŋ na socati), (asmiŋ loke paramhi ca); (paramhi loke); (id.=paraloke); but also in other combn, like santi-para (adj.) higher than calm.Cp.paraloka, paraŋ and paro.– (b) another, other, adj.as well as n., pl.others(parassa dāraŋ nâtikkameyya), (paresaṃ, cp.Nd1 150); (ko paro who else), (pare others); (parassa dānaṃ); II.943 (pare, Loc.= paramhi parassa);(Gen.pl.); (paresaṃ Dat.) (parassa purisassa & paraŋ purisaŋ).Often contrasted with and opposed to attano (one’s own, oneself), (paraṃ vambheti attānaŋ ukkaŋseti);(attānaṃ samukkaṃse paraṃ avajānāti); (paresaṃ, opp. attanā); (att-attha opp. par-attha, see cpds.°ajjhāsaya & °attha).– paro …paro “the one …the other” (kiŋ hi paro parassa karissati); paro paraŋ one another (paro paraŋ nikubbetha). In a special sense we find pare pl.in the meaning of “the others,” i.e.outsiders, aliens (to the religion of the Buddha), enemies, opponents (like Vedic pare) (=paṭiviruddhā sattā).– (c) some oblique cases in special meaning and used as adv.：paraṃ Acc.sg.m.see under cpds., like parantapa; as nt.adv.see sep.In phrase puna ca paraŋ would be better read puna c’aparaŋ (see apara).–parena (Instr.) later on, afterwards (=aparena samayena C.).–pare (Loc.); in the past, before, yet earlier (where it continues ajja and hiyyo, i.e.to-day and yesterday, and refers to the day before yesterday.Similarly at Vin IV.63 pare is contrasted with ajja & hiyyo and may mean “in future,” or “the day before yesterday.” It is of interest to notice the Ved.use of pare as “in the future” opp. to adya & śvas); (the day before yesterday).(sve vā pare vā) and in the sense of “on the day after tomorrow.” –parā (only apparently Abl., in reality either para+a° which represents the vocalic beginning of the second part of the cpd., or para+ā which is the directional prefix ā, emphasizing para.The latter expln is more in the spirit of the Pali language)：see separately.–paro (old Abl.as adv.=Sk.paras) beyond further：see sep.–parato (Abl.) in a variety of expressions and shades of meaning, viz.(1) from another, as regards others(attano parato ca).– (2) from the point of view of “otherness,” i.e.as strange or something alien, as an enemy (in “anicca”–passage);Miln 418 and passim; in phrase parato disvā “seen as not myself”(saṅkhāre parato passa, dukkhato mā ca attato).(3) on the other side of, away from, beyond(kuḍḍānaŋ).– (4) further, afterwards, later on.– Note.The compounds with para° are combinations either with para 1 (adv.prep.), or para 2 (adj.n.).Those containing para in form parā and in meaning “further on to” see separately under parā°.See also pāra, pārima etc.  –ajjhāsaya intent on others (opp. att°).–attha (parattha, to be distinguished from adv.parattha, q.v.sep.) the profit or welfare of another (opp. attattha).–âdhīna dependent on others(=paresu adhīno parass’eva ruciyā pavattati); (°vuttika); (°vutti, paresaṃ bhāraŋ vahanto).–ûpakkama aggression of an enemy, violence.–ûpaghāta injuring others, cruelty.–ûpaghātin killing others(=paraŋ upahananto).–ûpavāda reproaching others.–kata see paraṅkata.–kamma service of others, °kārin serving others.–kāra see below under paraṅkāra.–kula clan of another, strange or alien clan.–kkanta [para° or parā° *krānta?] walked (by another? or gone over?).–kkama (parā+kram) exertion, endeavour, effort, strife (daḷha°); (purisa°); (purisa°);; adj.(-°) sacca° one who strives after the truth.–kkamati [*parakramati] to advance, go forward, exert oneself, undertake, show courage(ger. parakkamma);(imper. parakkāma, v.l.parakkama)(=payogaŋ karoti).–kkaroti [either for parā+kṛ or more likely paras+kṛ, cp.paro] lit.”to put on the opposite side,” i.e.to remove, do away with(corresponding to apaneti, C.explns as “parato kāreti,” taking parato in the sense of para 2 c 3), (mā parākari=mā pariccaji C.).–gatta alien body, trsl.”limbs that are not thou”.–gavacaṇḍa violent against the cows of another (opp. sakagavacaṇḍa, cp.PugA 226：yo attano gogaṇaŋ ghaṭṭeti, paragogaṇe pana so rato sukhasīlo hoti etc.).–(n)kata made by something or somebody else, extra-self, extraneous, alien(nayidaŋ attakataŋ bimbaŋ nayidaŋ parakataŋ aghaŋ); with ref.to loka & dukkha and opposed to sayaṅkata.–(n)kāra condition of otherness, other people, alienity(opp. ahaṅkara 自我selfhood).–citta the mind or heart of others.–jana a stranger, enemy, demon, fig.devil (cp.Sk.itarajana) –tthaddha [parā+tthaddha] propped against, founded on, relying on (with Loc.) (=upatthadda C.).–tthabbha is to be read for °tthambha at, in meaning=°tthaddha (kismiŋ).–dattûpajīvin living on what is given by others, dependent on another’s gift.–davutta see sep.under parada –dāra the wife of another, somebody else’s wife (°sevanā) (°upasevin, cp.DhA III.482); (°kamma).–dārika (better to be read as pāra°) an adulterer.–dhammika “of someone else’s norm,” one who follows the teaching of another, i.e.of an heretic teacher (Nd1 485：p° ā vuccanti satta sahadhammika ṭhapetvā ye keci Buddhe appasannā, dhamme appannā, saṅghe appasannā).–niṭṭhita made ready by others S I.236.–nimmita “created by another,” in °vasavattin having power under control of another, N.of a class of Devas (see deva).–neyya to be led by another, under another’s rule (=parapattiya parapaccaya).–(n)tapa worrying or molesting another person (opp. attantapa).–pāṇa other living beings.—puggala other people.–putta somebody else’s son.

Paraṃ﹐(adv.) after; beyond; further; on the other side of.|| pāraṃ (adv.) beyond; across; over.Paraŋ (param°) (adv.) [orig.nt.of para] further, away (from); as prep.(w.Abl.) after, beyond; absolute only in phrase ito paraṃ from here, after this, further; also in tato paraṃ(从此之后).  –parā (f.) [adv.converted into a noun paraŋ+Abl.of para] lit.”after the other,” i.e.succession, series Vin II.110; IV.77, 78 (parampara-bhojana “taking food in succession,” successive feeding, see under bhojana, and cp.C.at Vin IV.77, 78 and Vin Texts I.38); (paramparāya in phrase anussavena p.itikirāya, as at Nd2 151); Bu I.79; J I.194; IV.35 (expld by C.as purisa°, viz.a series of husbands, but probably misunderstood, Kern, Toev.s.v.interperts as “defamation, ravishing”); Nett 79 (°parahetu); (sīsa°).–maraṇā (adv.) after death; usually in combn with kāyassa bhedā p.after the dissolution of the body, i.e.after death; absolutely only in phrase hoti Tathāgato p.

Parakkama,【阳】parakkamana,【中】努力(exertion; endeavour; effort)。

Parakkamati (parā+kamm +a),发挥(exerts)，勇气(shows courage)。【过】parakkami。【过分】parakkanta。【现分】parakkamanta。【独】parakkamitvā, parakkamma。

Parattha,【无】【阳】在另外的一个地方中，将来(hereafter)。

Paradāra,【阳】别人的妻子(somebody else’s wife)。paradārakamma,【中】通奸。paradāragamana(=paradāraṃ gacchato),【形】去(淫)他人的妻子，通奸的。paradārika, pāradārika,【阳】强暴他妻，通奸者。

Parama,【形】较高的(superior)，最好的(best)，卓越的(excellent)。paramatā,【阴】(在【合】中)最高的数量，最多。nāḷikodanaparamatāya = 最多1 nāḷi的饭量。paramattha,【阳】最高的理想，最终意义的事实。paramāyu ,【中】年限。

Paramāṇu ,【阳】极微(aṇu的第36个部份)。

Paramparā,【阴】血统(lineage)，世系(succession)，系列(series)。

Parammukha,【形】不在场的，脸转开的。paramukhā,【副】不在场，在缺席中(in one’s absence)。

Parasuve﹐【副】后天(day after tomorrow)。

Parasu ,【阳】手斧(hatchet)，斧(axe)。

Para-﹐【前缀】他，彼，相反的。

Parājaya,【阳】败北(defeated)，输(losing at play)。

Parājīyati(parājeti的【被】), 已被击败。【过】parājīyi。

Parājeti (parā+ji +e) 击败，征服，使服从，赢，胜。【过】parājesi。【过分】parājita。【现分】parājenta。【独】parājetvā。

Parādhīna,【形】倚赖他人的，属于他人的。

Parābhava,【阳】毁灭(ruin)，耻辱(disgrace)，退化(degeneration)。

Parābhavati (parā+bhū+a) ,衰退，受毁灭。declines; goes to ruin.【过】parābhavi。【过分】parābhūta。【现分】parābhavanta。

Parāmaṭṭha(pp. of parāmasati；cp. BSk. aparāmṛṣta) 触摸，抓取(touched, grasped, usually in bad sense: succumbing to, defiled, corrupted)。【反】dupparāmaṭṭha﹐apparāmaṭṭha。

Parāmasati (pari+ā+mas(梵mṛś)+a), 触摸，坚持，被执着，爱抚。【过】parāmasi。【过分】parāmasita。【现分】parāmasanta。【独】parāmasitvā。

Parāmasa﹐Parāmāsa,【阳】parāmasana,【中】碰触，抓持(touching, seizing, taking up)。【三】传染。

Parāyaṇa, Parāyana(<parā向其它+i去, cp. Vedic parāyaṇa highest instance, also BSk. parāyaṇa),【中】归宿，彼岸，支持，休，息减，最终，(在【合】中)瞄准，终止在，注定要(final end, i. e. support, rest, relief)。【形】归宿。【无】suggaparāyaṇa = 注定要出生在天堂。

Parāyatta,【形】属于他人的。

Pari-,【前缀】圆满(all round)，全部(altogether)，完全地(completely)。

Parikaḍḍhana,【中】曳(drawing over)，拖拉(dragging)。

Parikaḍḍhati (pari+kaḍḍh+a；cp. BSk. parikaḍḍhati), 拉过来(draws over or towards oneself)，拖拉(drags)，赢(to win over)，引诱(seduce)。【过】parikaḍḍhi。【过分】parikaḍḍhita。【独】parikaḍḍhitvā。cp. parikassati and samparikaḍḍhati.

Parikaḍḍhana,【中】拖拉(drawing, dragging along J.II,78; Miln.154.)。

Parikathā,【阴】说明(exposition)，介绍(an introduction)，迂回地谈话(round-about talk)。

Parikantati (pari+kant+a) , 切开、割破(cuts open or through)。【过】parikanti。【过分】parikantita。【独】parikantitvā。

Parikappa,【阳】意图(intention)，假定(assumption)，想象(supposition)。DhsA.(PTS:598；CS:597)︰Sace taṃ rūpaṃ cakkhussa āpāthaṃ āgaccheyya, cakkhumhi paṭihaññeyya taṃ rūpanti ayamettha parikappo.(假如色进入眼的范围，于眼(净色)当摄取色，于此，这称为‘取像’。)

Parikappeti (pari+kap+e)计划(intends)，推测(surmises)，推想(supposes)。 【过】parikappesi。【过分】parikappita。【独】parikappetvā。

Parikamma,【中】安排，准备，初步行动，涂抺灰泥(arrangement; preparation; prelimenary action; plastering)。parikammakata,【形】抺以泥灰的。parikammakāraka,【阳】准备者。Vibhv.(PTS:p.197；CS:p.257)︰Bhāvanāya paṭisaṅkhārakammabhūtā, ādikammabhūtā vā pubbabhāgabhāvanā parikammabhāvanā nāma.(一再回到原本的工作(禅修对象)的修习，或初始原本工作的前分修习(前方便)，称为遍作修习。)

Parikassati (pari+kas+a), 牵引(drags about)，扫掉，倒退。【过】parikassi。【过分】parikassita。

Parikiṇṇa (parikirati的【过分】)散布，包围。

Parikitteti (pari+katt+e) , 详细说明(expounds)，称赞(praises)，公众化(makes public)。【过】parikittesi。【过分】parikittita。

Parikirati (pari+kir+a), 散布，包围。parikittita﹐scatters about; surrounds.【过】parikiri。【过分】parikiṇṇa。【独】parikiriya, parikiritvā。

Parikilanta (parikilamati的【过分】) 已被耗尽，已疲劳。

Parikilamati (pari+kilam+a) , 非常疲倦，被耗尽，疲劳。【过】parikilami。【独】parikilamitvā。

Parikiliṭṭha (parikilissati的【过分】) 已沾染，已弄脏。

Parikilinna , 【过分】已沾染，已弄脏，已肮脏已弄湿。

Parikilissati (pari+kilis+ya), 沾染，弄脏，招致不幸(gets stained or soiled; gets into trouble)。【过】parikilissi。【独】parikilissitvā。

Parikilissana,【中】杂质。

Parikuppati (pari+kup+ya) 感到兴奋，很激动(is excited or much agitated)。【过】parikuppi。【过分】parikupita。

Parikopeti (pari+kup+e) 非常兴奋，生气。【过】parikopesi。【过分】parikopita。【独】parikopetvā。

Parikkamana,【中】在附近的空间，周围的走道，盘旋。

Parikkhaka,【阳】调查员，主考者，检查员。parikkhaṇa,【中】调查，考试。

Parikkhata (parikhaṇati的【过分】) 1.挖出。2.受伤。3.准备，装备。

Parikkhati (pari+ikkh见+a), 检查，调查。【过】parikkhi。【过分】parikkhita。【独】parikkhipitvā。

Parikkhaya(pari遍+khaya尽),【阳】遍尽，疲惫，废物，衰退，损失。

Parikkhā, 参考parikkhaṇa。

Parikkhāra(<*parikkharoti, cp. late Sk. pariṣkāra),【中】必需品，资粮，零件，仪器，器具( requisite, accessory, equipment, utensil, apparatus)。sakaparikkhāraparaparikkhāra(saka-parikkhāra-para-parikkhāra)﹐自物.他物。

Parikkhitta (parikkhipati的【过分】)已环绕，已包围。

Parikkhipati (pari+khip抛+a), 环绕，包围。encircles; surrounds.

【过】parikkhipi。【现分】parikkhipanta。【独】parikkhipitvā。【潜】parikkhipitabba。【使】parikkhipāpeti。

Parikkhīṇa (parikhīyati的【过分】) ,已耗尽。aparikkhīṇa, 未耗尽。

Parikhīyati(pari+khīyati of kṣi2)﹐已耗尽(to go to ruin, to be wasted or exhausted )(=parikhayaṃ gacchati)。

Parikkhepa,【阳】围住(enclosure)，围(closing round)，圆周(circumference)。

Pariklesa,【阳】艰难(hardship)，不纯(impurity)。

Parikhaṇati, paḷikhaṇati, (pari+khan+a)到处挖。【过】parikhaṇi。【过分】parikhata。【独】parikhaṇitvā。

Parikhā,【阴】沟渠(a ditch)，壕沟(a moat)。

Parigaṇhana,【中】调查(investigation)，理解(comprehension)。

Parigaṇhāti (pari+gah拿+ṇā) ,探究，调查，搜寻，占有，了解。【过】parigaṇhi。parigaggahita。【现分】parigaṇhanta。【独】parigaṇhitvā, parigaṇhetvā﹐pariggayha。

Parigilati (pari+gil+a) ,吞下。【过】parigili。【过分】parigilita。【独】parigilitvā。

Parigūhati (pari+gūh+a) 藏，隐藏。【过】parigūhi。【过分】parigūhita, parigūḷha。【独】parigūhitvā, parigūhiya。

Parigūhanā,【阴】藏，隐蔽。

Pariggaha,【阳】着手进行，拥有，获得，掌握，财产，妻子。摄受。

Pariggahita (parigaṇhti的【过分】) ,已拥有，已占有，已占领。

Paricaya,【阳】练习，熟悉，相识。

Paricaraṇa,【中】注意，照顾，享乐。

Paricarati (pari+car+a) ,直译：到处移动(to move about, to go about)。1.服侍，照顾(look after)。2.崇拜(to worship)。3.流浪，感官享受，游戏(to roam about, to amuse oneself, play)。【过】paricari。【独】paricaritvā。pariharati for paricarati; cp. paricāreti for parihāreti; paricaraṇā for pariharaṇā。【过分】pariciṇṇa。【使】paricāreti。

Paricāraka,【形】服务，照顾。【阳】仆人，服务员。

Paricāraṇa,【中】照顾，款待。

Paricārika,【中】女仆人，妻子。

Paricāreti (paricarati 的【使】) , 服侍，等候，消遣。【过】paricāresi。【过分】paricārita。【独】paricāretvā。

Pariciṇṇa, paricita (paricināti的【过分】) , 已熟练，已参加，已知晓，已累积，已习惯。

Paricumbati (pari+cub+ṃ-a) ,满吻。【过】paricumbi。【过分】paricumbita。(缺【独】)。

Paricca,【独】辨别了，了解了。

Pariccajati (pari+caj +a), 放弃，遗弃，残留，授予。【过】pariccaji。【过分】pariccatta。【现分】pariccajanta 。【独】pariccajitvā。【不】pariccajituṃ。

Pariccajana,【中】pariccāga,【阳】放弃，抛弃，赠予，出家。

Pariccatta(pariccajati的【过分】)，已放弃。

Pariccāga,【阳】捐赠物，慈善。

Paricchanna (paricchādeti的【过分】) , 已遮遍，已包装。

Paricchādanā,【阴】完全封蔽。

Paricchindati (pari+chid+ṃ-a) 划线分出，限制，定义。【过】paricchindi。【过分】paricchinna。【独】paricchindiya, paricchijja。

Paricchindana,【中】定义，划线分出，限制，分析。

Pariccheda(pari+chid),【阳】1.测定，(章节的)章，尺寸(exact determination, circumscription, range, definition, connotation, measure)。2.界限，边界(limit, boundary)。3.限制，约束(limitation, restriction)。4.区分(division (of time), in rattipariccheda夜分 & divāpariccheda日分)。5.计划((town)–planning, designing)。

Paricchedaka (<pariccheda,【形】决定(determining, fixing)。

Paricchedarūpa,【中】界限色；28种色法之一。「界限色」有时译作「虚空界」(ākāsadhātu)，但是它不是单纯的虚空，而是色聚与色聚紧邻的空隙。

Parijana(pari+jana；“the people round”) ,【阳】随行人员、随扈(retinue)，从者(followers)，随从(attendants)。

Parijanana,【中】parijānanā(pari+jānanā=jānana) ,【阴】知识，认识(cognition, recognition, knowledge)。

Parijānāti (pari+ñā+nā) 遍知(完全知道)，肯定，了解。【过】parijāni。【过分】pariññāta。【现分】parijananta﹐parijānaṃ。【独】parijānitvā, pariññāya。

Parijjiṇṇa(Parijjīyati的【过分】)，已磨破，已衰退。

Parijjīyati﹐磨破，衰退。

Pariññā, (梵 parijñā),【阴】，精确的知识(exact knowledge)，遍知、完全的理解( full understanding)。三遍知(tisso pariññā)：一、知遍知(ñāta pariññā)–包括「名色分别智」与「缘摄受智」；二、审察遍知(tīrāṇa pariññā，亦作度遍知)–「思惟智」和「生灭随观智」的作用是审察与辨明一切名色法及其诸因的无常、苦与无我三相。三、断遍知(pahāna pariññā)–从「坏灭随观智」(bhaṅga ñāṇa)开始的观智，见到一切名色法及其诸因的坏灭，和这些法的无常、苦与无我三相。于此暂时断除烦恼。

Pariññāta, 完全知道。参考Parijānāti(肯定，了解，真知)。

Pariññāya,(parijānāti的【独】)肯定后，了解后。

Pariññeyya,【中】应该被正确地知道的。

Paridayhati (pari+dah放置+ya), 被燃烧，被使烧焦。【过】paridayhi。【过分】parinata。【独】paridayhitvā。

Paridayhana,【中】烧。

Pariṇāta(Pariṇāmati的【过分】), 已被转换成，已成熟，已到期。

Pariṇāmati (pari+nam+a) 被转换成，成熟，到期，消化。【过】pariṇami。Yena ca santappati yena ca jiriyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati.(由于它(身)被温暖，由于它而衰老，由于它而被烧，由于它所食、所饮、所嚼、所尝正当地消化。)

Parinaya,【阳】婚姻(marriage)。

Parinama,【阳】成熟，变化，发展，消化。

Pariṇāmana, 【阳】【中】挪为某人使用(diverting to somebody’s use)。

Pariṇāmeti (pari+nam+e)挪用，充用，获得，换成，变化，斡旋。【过】parinamesi。【过分】pariṇāmita。【独】parinametvā。

Pariṇāyaka﹐【阳】引导者，领袖。pariṇāyakaratana﹐【中】转轮王的主帅。【阴】pariṇāyikā﹐女领袖，洞察力。

Parināha,【阳】周围，尺寸，圆周。

Paritappati (pari+tap(梵tap)热+ya),使悲伤，烦恼。【过】paritappi。

Paritassati (paritasati) (pari+tas+ya)(pari+tasati1,梵paritṛṣyati, but freq.confused with tasati2, Sn 924 is the only example of paritasati representing tasati2), 兴奋，焦虑，显示渴望(to be excited, to be tormented, to show a longing after, to be worried)。【过】paritassi。【过分】paritassita。【现分】aparitassaṃ。【过分】paritasita。

Paritassanā(<paritassati),【阴】恐惧，紧张，刺激，渴望(trembling, fear; nervousness, worry; excitement, longing(=ubbijjanā phandanā etc. DA. I,111))。

Paritapa,【阳】paritapana(pari+tāpana, of tap),【中】苦恼，痛苦，苦修。

Paritapeti (pari+tap(梵tap)热+e), 使烧焦，折磨，调戏。【过】paritapesi。【过分】paritapita。【独】paritapetvā。

Parituleti (pari+tul+e)称(重量)，考虑。【过】paritulesi。【过分】paritulita。【独】parituletvā。

Parito【副】周围，在每边，各处。

Paritoseti (pari+tus+e)使满足，使快乐。【过】paritosesi。【过分】paritosita。【独】paritosetva。

Paritta, parittaka,【形】小的，不重要的，一点点，些许的。

Paritta, 【中】1.少许(small; insignificant; little)。2.护卫，保护咒(protection; protective charm)。parittasutta,【中】施法线(enchanted thread)。

Parittāna, Parittāṇa,【中】保护，避难所，安全。

Parittāyaka,【形】保护的，保护。

Paridahati (pari++dah放置+a), 穿上，给穿上，给自己穿上。【过】paridahi。【过分】paridahita。【独】paridahitvā。

Paridahana,【中】穿着，给自己穿着。

Paridīpaka,【形】说明的，照亮的。

Paridīpana,【中】paridīpanā,【阴】解释，例证。

Paridīpeti (pari+dīp+e), 解释，说明，照明。【过】paridipesi。【过分】paridīpita。【现分】paridipenta。【独】paridipetvā。

Paridūseti (pari+dūs+e) 完全破坏。【过】paridūsesi。【过分】paridūsita。【独】paridūsetvā。

Parideva(pari+deva of dev),【阳】悲叹(wailing)，哀悼(lamentation)。M.10./I,62.︰“Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa 1ādevo 2paridevo 3ādevanā 4paridevanā 5ādevitattaṃ 6paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo. (复次，诸比丘！什么是‘悲’呢？诸比丘！凡是俱有种种不幸，为种种苦法所恼的1悲(m.)、2悲痛(m.)、3叹息(f.)、4悲哀(f.)、5悲叹(n.)、6悲怆(n.)，诸比丘！这称为‘悲’。)

Paridevati (pari+dev(梵dev/div)悲痛﹑哀悼+a) , 悲叹，哀悼。【过】paridevi。【过分】。【独】paridevitvā。【现分】paridevanta, paridevamāna。

Paridevana,【阴】悲叹，哀悼。

Paridevita【中】悲叹。

Paridhamsaka,【形】毁灭性的，破坏性的，毁灭性地说的人。

Paridhāvati (pari+dha+a),乱跑。runs about.【过】paridhāvi。【过分】paridhāvita。【独】paridhavitvā。

Paridhota (paridhovati的【过分】)已纯净。

Paridhovati (pari+dhov+a), 四处洗，纯净。washes all round; cleanses.【过】paridhovi。

Parinitthāna,【中】结束，成就。

Parinitthāpeti (pari+ni+ṭhā +āpe) 结束，完成。【过】parinitthapesi。【过分】parinitthapita。【独】parinitthapetvā。

Parinibbāna,【中】般涅盘，圆寂(阿罗汉最后一生的逝世)。parinibbapāna,【中】完全消失、完全冷却(complete extinction or cooling)。 upahacca-parinibbāna，生般涅盘，三果圣者于欲界死后生至色界时，立即断五上分结而般涅盘。antarāparinibbāna﹐中般涅盘，三果圣者于欲界死后生至色界至寿命的一半，即断灭五上分结而般涅盘。 sasaṅkhāra-parinibbāna﹐有行般涅盘，三果圣者生色界后，努力修行，断五上分结之后而般涅盘。asasaṅkhāra-parinibbāna﹐无行般涅盘，三果圣者于欲界死后生色界，不必加行而断五上分结而般涅盘。Uddhaṃ soto akaniṭṭhagāmī(=uddhaṃsoto hoti akaniṭṭhagāmin)﹐(往)上流阿迦腻咤般涅盘。akaniṭṭha，阿迦腻咤(即指色究竟天)。先往生色界初禅天，渐次上生至色究竟天，于其间久时乃断五上分结而般涅盘。

Parinibbāti (pari+ni+va+a)入灭(dies without being reborn(觉悟者)死后不再转世)。【过】parinibbāyi。【过分】parinibbuta。【独】parinibbāyitvā。

Parinibbāyī﹐【形】入灭者(one who has attained the final release)。

Paripakka (paripaccati的【过分】)﹐已相当成熟，已充分地成熟。paripakkavedanīya kamma﹐熟报业，因缘具足已成熟的业报。

Paripatati , Paripaṭati (pari+pat落下+a)跌倒，走向毁灭。【过】paripati。【过分】paripatita。

Paripantha,【阳】危险，障碍。paripanthika,【形】阻隔的，反对的。corā pāripanthikāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ.为盗贼拦路(抢劫)而被捕，被砍头流出之血。

Paripāka,【阳】成熟，发展。sattva-paripāka, sattva-paripācanatā,【梵】成熟有情。

Paripācana,【中】成熟，发展。

Paripāceti (pari+pac+e)﹐使成熟，发展，斡旋。【过】paripacesi。【过分】paripacita。

Paripāteti (pari+pat落下+e)﹐攻击，跌倒，杀，带来毁灭。【过】paripatesi。【过分】paripatita。【独】paripatetvā。

Paripāleti (pari+pal +e)﹐保护，保卫，看守。protects; guards; watches.【过】paripalesi。【过分】paripalita。【独】paripaletvā。

Paripīleti (pari+pīḷ虐待+e),压迫。oppresses.【过】paripīlesi。【过分】paripīlita。

Paripucchaka,【形】发问者，调查者。

Paripucchati (pari+pucch询问+a)﹐质问，查究。【过】paripucchi。【过分】paripucchita, pariputtha。【独】paripucchitvā。

Paripucchā(pari+pucchā),【阴】问题，审问，遍问(完全的研究与讨论疑难)(question, interrogation)。

Paripuṇṇa (paripūrati的【过分】) ,已相当满，已实现，已完全，已完美。paripuṇṇaviriya﹐卯足全力的精进。paripuṇṇatā,【阴】满，完全。

Paripūra,【形】满的，完全的。paripūraka,【形】装满者，实践者。paripūrakārita,【阴】完成。【阳】完成者，实践者。paripūraṇa,【中】实践，完美。DA.21./III,706.︰Sīlesu paripūrakārinīti pañcasu sīlesu paripūrakārinī.(于戒圆满︰圆满五戒者。)

Paripūrati (pari+ pūr(梵pṛ / pṛṇ/ pūr)充满+a),变成充满，变成完美。【过】paripūri。【过分】paripuṇṇa。【独】paripūritvā。

Paripūreti (paripūrati 的【使】)，填充，实践，完成，圆满，遍满。【过】paripūresi。【过分】paripūrita。【现分】paripūrenta。【独】paripūretvā, paripūriya。【潜】paripūretabba。

Paripphuṭa (paripūreti的【过分】)已充满，已遍及。

Pariplava,【形】不稳定的，动摇的，背离的。

Pariplavati (pari+pla+a) ,颤抖，偏斜，到处漫游。【过】pariplavi。【过分】pariplavita 。

Pariphandati (pari+phand+a) 战栗，悸动。【过】pariphandi。【过分】pariphandita。

Paribāhira,【形】外部的，外国的，局外人。

Paribbajati (pari+vaj+a) ,到处游荡(wonders about)。【过】paribbaji。

Paribbaya,【阳】费用，花费，薪水。

Paribbājaka,【阳】遍行者，云游僧。游行僧(a wandering religious mendicant)。另有游行僧āgantuka﹐【梵】。

Paribbājika,【阴】云游尼。游行尼(a wandering nun)。

Paribbūlha, (paribrūhati的【过分】) 包含，包围。

Paribbhamati (pari+bham+a) 到处走走，到处漫游。【过】paribbhami。【过分】paribbhanta。【现分】paribbhamanta。【独】paribbhamitvā。

Paribbhamana,【中】到处漫游，四周旋转。

Paribbhameti (paribbhamati 的【使】) 使旋转。【过】paribbhamesi。【过分】paribbhamita。【独】paribbhametvā。

Paribhaṭṭha (paribhassati的【过分】) 己跌落，已下降。

Paribhaṇḍa,【阳】在地面上抺灰泥，环绕。paribhandakata,【形】抺过泥灰的。

Paribhava,【阳】paribhavana,【中】轻视，滥用。

Paribhavati (pari+bhū+a) 不尊敬，轻视(also paribhoti, to treat with contempt, to neglect, despise)。【过】paribhavi。【过分】paribhabhūta。【现分】paribhavanta, paribhavamāna。【独】paribhavitvā。【义】paribhotabba。【使】paribhāveti。

Paribhāvita (paribhāveti的【过分】) ,已训练，已穿透，已熟练，已混合，已装满，已养育。

Paribhāsa,【阳】paribhāsana,【中】辱骂，过失，责难。paribhasaka,【形】虐待者，辱骂者，辱骂的，责备者。

Paribhāsati (pari+bhas+a) 辱骂，责骂，诽谤。【过】paribhāsi 。【过分】paribhasita。【现分】paribhāsamāna 。【独】paribhasitvā。

Paribhinna (paribhindati的【过分】),已打破，已劈开，已使分歧。

Paribhuñjati (pari+bhuj吃+ṃ-a) 吃，使用，享受。【过】paribhuñji。【过分】paribhutta。【现分】paribhubjanta, paribhubjamāna, 【独】paribhubjitvā, paribhutvā, paribhuñjiya。【潜】paribhubjitabba。

Paribhutta,(paribhuñjati的【过分】) 已吃，已使用，已享受。

Paribhūta (paribhavati的【过分】)已不尊敬，已轻视，已滥用，已辱骂。

Paribhoga,【阳】使用，享乐，饲养，享受的物质。paribhogacetiya,【中】圣地(佛陀用过的东西进而演变成圣物)。

Paribhojaniya,【形】适合被用的。paribhojaniyudaka,【中】洗用水。

Parimajjaka,【阳】擦者，抚摸者。

Parimajjaka(fr. pari+marj(梵mṛj)擦),【形】触及，到达(touching, reaching (up to))。

Parimajjati(pari+majjati< maj) 1.拭去，拭掉(to wipe away, wipe off or out)。2.触，抚摸，击打(to touch, stroke)。3.擦，擦亮，扫(to rub, polish, groom (a horse))。【过】parimajji。【过分】parimajjita, parimaṭṭha。【独】parimajjitvā。

Parimajjana(fr. parimajjati),【中】1.擦，拭掉(wiping off or out, Pug 33︰ ukkhaliparimajjanaṃ, 擦锅)。2.擦，扫(rubbing, grooming (a horse))。

Parimaṇḍala,【形】【阳】圆的，圆形的，给人深刻印象的。Parimaṇḍalaṃ nivāsessāmī’ti, sikkhā karaṇīyā.(「我要圆整地整齐穿好(内裙)」，应当学)(比丘守则七十五应学法的第一条)。

Parimandalaṃ 【副】整个围绕着。

Parimaddati (pari+madd(梵mṛd)压碎+a) ,擦，压破，按摩(to rub, crush, rub off, treat, shampoo, massage)。【过】parimaddi。【过分】parimaddita。【独】parimadditvā。

Parimaddana,【中】摩擦，压碎，征服，按摩。

Parimasati(pari+ mas(梵mṛś)+a),接触，碰触(to touch, stroke, grasp)。pp. parimaṭṭha (same as pp. of parimajjati)。

Parimāṇa(pari+mā),【中】尺寸，范围，界限。【形】(在【合】中)测定，包含，扩充。

Parimita (parimiṇāti的【过分】) ,已测量，已限制，已约束。

Parimukhaṃ(pari遍+mukha口、面),【副】

在前面( in front of)；鼻端，鼻子正下方

人中或它的附近部位上的任何一处。都

可作为专注入、出息所依靠的接触点。

ujuj kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.(使身正直，起正念于鼻端。《中阿含经》作：正身正愿，反念不向)。《分别论》Vibh.p.294﹐#537. “Parimukhaṃ satiṃ upaṭṭhapetvā”ti tattha katamā sati? Yā 1sati 2anussati 3paṭissati[sati 4saraṇatā 5dhāraṇatā 6apilāpanatā 7asammusanatā sati 8satindriyaṃ 9satibalaṃ] 10sammāsati–ayaṃ vuccati “sati”. Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. …”(「使存念于口上(parimukha﹐pari上+ mukha口)」者，此中，什么是「念」(sati)，凡是1念(处在记住)、2随念(一而再地记住)、3回想(当面记住，离去后，再回想)、4记住(免得再记)、5忆持性(听闻与诵习的忆持)、6不漂浮性(溶入所缘)、7不忘性(久做久说都不忘。不失忆性(asammusanatā= naṭṭha-muṭṭhassatitā))、8念根(使作统治的根)、9念力(没有懒惰的摇摆)、10正念(正确的念、有利可图的念、善念)，这被称作「念」，此「念」存续、善存续在鼻端(nāsika-agge)或在口相(mukhanimitte) ，以念住于鼻端被称为「念」的存续之后。)()。DA.2./I,210-1.︰Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. Mukhasamīpevā katvāti attho. Teneva Vibhaṅge vuttaṃ– “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha.537). Athavā parīti pariggahaṭṭho. Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. (「念」存续于遍口(鼻端)之后︰使念被放置于业处的前面，放置接近于口之意。或然，遍︰掌握之意。口︰释放之意。念︰存续之意。《分别论》说︰此「念」存续、善存续在鼻端(nāsika-agge)或在口相(mukhanimitte))，以念住于鼻端被称为「念」的存续之后。) 《沙门果经》新疏(Dṭ2./pg.2.124)︰Nāsikaggeti nāsapuṭagge. Mukhanimittaṃ nāma uttaroṭṭhassa vemajjhappadeso, yattha nāsikavāto paṭihaññati.：(鼻端︰鼻腔出口。口相︰是上唇的中部，空气出入鼻孔时磨擦之处。) ‘parimukha’ 在此译作：「人中(鼻下沟中，正中上方1/3处)附近」，或「(鼻下)口上」较写实；译：面前、全面、in front、before、facing皆不够精确。「面前」或「前面」，也可用pamukha(pa(梵pra-)先, 前)，或sammukha前面，或paṭimukha对面。

Parimuccati (pari+muc释放+ya) ,被释放，逃脱。【过】parimucci。【过分】parimutta。【独】parimuccitvā。

Parimuccana,【中】释放，逃亡。

Parimutta(parimuccati的【过分】)已被释放，已逃脱。

Parimutti,【阴】释放，解脱。

Parimoceti (pari+muc释放+e) 释放，解脱。【过】parimocesi。【过分】parimocita。【独】parimocetvā。

Pariyatti,【阴】圣典(the Scriptures)。pariyattidhara,【形】精通圣经的。knowing Scripture by heart.pariyattidhamma,【阳】pariyattisāsana,【中】圣典(code of the Holy Texts)。《众经撰杂譬喻》(14) (T4.534.3)︰「若有凡人解深经一句，口诵心念，身中三毒四魔八万垢门，皆不能自安，何况博采众法，为世桥梁者也。」

Pariyanta,【阳】末端，界限，高潮。pariyantavatiṃ(pariyanta节度+vatiṃ围墙),【阴】有节度。

pariyantakata,【形】限制的，约束的。

Pariyantika,【形】(在【合】中)终止在，由…所限制的。

Pariyayadassavin, 看见法门者。

Pariyāti (pari+ya+a) ,四处走动。

Pariyādāti (pari+a+da+a=pari+ādāti),极端地继续(to take up in an excessive degree)，用尽(to exhaust)。【过分】pariyādinna。【独】pariyādāya。【被】pariyādiyati。

Pariyādiyati﹐pariyādiyyati(pari遍+ādiyati拿, pariyādāti的【被】)﹐遍拿(直译)，控制(overpower)，变成耗尽(to become exhausted)。【过】pariyadiyi。【过分】pariyādinna。【独】pariyādiyitvā。pot. pariyādiyeyyaṃ。ger. °adiyitvā。【反】parivaḍḍhati﹐遍增长。

Pariyāpanna (【过分】)已包含，已属于，已进入。【反】apariyāpanna。

Pariyāpajjati (pari+āpajjati) 被完成(to be finished)。【现分】pariyāpanna。【使】pariyāpādeti。

Pariyāputa (pariyāpuṇati的【过分】) ,已精通。

Pariyāpuṇana,【中】学习。

Pariyāpuṇāti (pari+a+pu+ṇa) ,彻底地学习，精通。【过】pariyāpuni。【过分】pariyāputa。【独】pariyapuṇitvā。

Pariyāya(fr. pari+i, cp. Class. Sk. paryāya),【阳】(lit. “going round” analysed by Bdhgh in 3 diff. meanings, viz. vāra (turn, course), desanā (instruction, presentation), and kāraṇa (cause, reason, also case, matter)。1.安排(arrangement, disposition, in phrase pariyāyaṃ karoti to arrange D.I,179; or change of habit, see Dial I.245); 2.命令，旋转，课程(order, succession, turn, course (=vāra)。3.继续，道路，习惯，份量(what goes on, way, habit, quality, property)。pariyayakatha,【阴】大约谈话。

Pariyāhata (pariyahanati的【过分】) 已撞击，已撞。

Pariyāhanati (pari+ā+han+a) 撞击，撞。【过】pariyahani。【过分】pariyahata。

Pariyāhanana (fr. pari+ā+han) ,【中】撞击，撞(striking, beating Vism.142 (āhanana- in exposition of vitakka)=DhsA.114 (“circumimpinging” Expos. 151)。

Pariyuṭṭhāti (pari+u+ṭhā+a) 出现，弥漫。【过】pariyuṭṭhāsi。【过分】pariyuṭṭhita。

Pariyuṭthāna(pari+uṭṭhāna﹐梵paryuṭṭhāna),【中】缠(现行烦恼，相对于「随眠」(潜在的烦恼))，爆发(outburst)，偏爱，先入为主观念。偏见(prepossession)。【过分】pariyuṭṭhita。thīnamiddhapariyuṭṭhita﹐睡眠缠。十缠：一无惭、二无愧、三嫉、四悭、五悔、六睡眠、七掉举、八昏沉、九瞋忿、十覆也。见智度论七，俱舍论二十一。

Pariyeṭṭhi,【阴】寻找(search for)。

Pariyesati (pari+es+a) ,寻找，搜寻，调查，寻求(sim5 kiu5)。【过】pariyesi。【过分】pariyesita。【现分】pariyesanta, pariyesamāna。【独】pariyesitvā。

Pariyesanā,【阴】搜寻，探索。

Pariyoga,【阳】沙锅，面盆，汤盆，咖哩锅。

Pariyogāḷha, (pariyogahati的【过分】) 已跳入，已看穿。parigaḷhana﹐【中】。

Pariyogāhati (pari+av+gāh冲进+a) 跳入，看穿，穿透，细察。【过】pariyogāhi。【独】pariyogahitvā。

Pariyogāhana,【中】投入，清净。

Pariyodapanā,【阴】洗净，清净。

Pariyodapeti(=pariyodāpayati) (pari+ava+dā+āpe) 使清洁，净化。【过】pariyodapesi。【过分】pariyodapita。

Pariyodāta,【形】非常干净的，纯粹的。

Pariyonaddha, pariyonandhati的【过分】。

Pariyonandhati (pari+av+nah+ṃ-a)限制(某人的)自由，束缚(某人)， 包封，掩盖。【过】pariyonandhi。

Pariyonahana,【中】pariyonāha【阳】覆盖，包封。

Pariyosāna,【中】尽头，结论，完美，结束，究竟。

Pariyosāpeti (pari+ava+sa+āpe) 结束，完成，总结。【过】pariyosapesi。(【过分】pariyosapita。【独】pariyosapetvā。

Pariyosita( pariyosapeti的【过分】)，已完成，已总结，已满足。

Parirakkhati (pari+rakkh+a),参考 rakkhati。

Parirakkhana,【中】保卫，保护。

Parillaka(cp. Sk. pirilī, pirillī Bṛh. Saṃh. 86, 44) 一种鸟(of a bird) (ThA.1, 49).

Pariḷāha(pari+ḍah)﹐【阳】热恼，苦恼，热。pariḷāhanānatta﹐种种热恼。pariḷāhasamaya﹐热时。uṇhasamaya﹐暑时。

Parivaccha,【中】准备，用具。

Parivajjana,【中】避免，避开。

Parivajjeti (pari+vaj +e) 避开，避免，远离。【过】parivajjesi。【过分】parivajjita。【现分】parivajjenta。【独】parivajjetvā。

Parivaṭṭa,【中】圆周。

Parivatta (Parivattati 的【过分】), 已旋转，已滚动。

Parivattaka,【形】交换的，滚动的，旋转的，扭转的，滚动的人，翻译者。

Parivattati (pari遍+vat+a), 旋转，滚动，见异思迁。【过】parivatti。【独】parivattitvā。【现分】parivattamāna。

Parivattana,【中】旋转，滚动，翻译。

Parivatteti (Parivattana的【使】), 旋转，滚动，背诵，交换，翻译。【过】parivattesi。【过分】parivatita。【独】parivattetvā, parivattiya。【现分】parivattenta。

Parivasati (pari遍+vas2住+a), 1.停留，住(to stay, dwell)。2.别住(parivāsa(波利婆沙)，罚令独宿，静思其过)，在缓刑(to live under probation)。【过】parivasi。【过分】parivuṭṭha & parivuttha。grd. parivasavatthabba; Sn.697 (=pabbajitvā tāpasavesena vasati SnA 490). — ppr. med. paribbasāna.

Parivāra(pari+ var(梵vṛ)),【阳】随行人员，随员，壮丽，从者。parivāraka,【形】陪伴。

Parivāraṇa,【中】包围。

Parivāreti (pari遍+var+e), 包围，跟随。【过】parivāresi。【过分】parivārita。【独】parivāretvā。

Parivāsita (parivāseti 的【过分】), 已发香味，已发出气味。

Parivitakka (pari遍+vi+tak思索),【阳】反映，考虑周详。

Parivitakketi (pari遍+vi+tak思索+e), 反映，考虑周详。【过】parivitakkesi。【过分】parivitakkita。【独】parivitakketvā。

Parivisati (pari遍+vis+a), 以食物招待，在他人用餐时侍立一旁。【过】parivisi。【独】parivisitvā。

Parivīmaṃsati (pari遍+vi+ma+ṃ-a), 考虑，彻底地考虑，遍观。【过】parivīmaṃsi。

Parivuta, (parivāreti 的【过分】) 已包围，已跟随。

Pariveṇa,【中】被隔开的僧居所。(目前它意谓为：宗教教所)。

Parivesaka(pari+viṣ),【形】侍候饮食的人(waiting, serving up meals)。

Parivesanā(pari+vis),【阴】分配食物、饲养、侍候饮食(distribution of food, feeding, serving meals)。

Parivyaya﹐【梵语】辛，西藏语 spod(药味之义)。指五种有辛味之蔬菜，五辛，又作五荤。五辛：(一) 蒜(大蒜、蒜头、葫菱、家蒜，巴lasuṇa；梵 laśuna)、葱(慈葱、胡葱、春葱，梵 latārka)、路荞(荞菜、小根菜、小蒜、野韭、宅蒜、菜芝、山择蒜、薤白头、薤子、野蒜、介白、小独蒜，梵 palāṇḍu)、革葱(茖葱、山葱、革山葱、薤，梵gṛñjana)、兴渠(阿魏、胡荽，梵hiṅgu)等五种。Vin.Cv.II,141.；CS:p.282： “ābādhappaccayā lasuṇaṃ khāditun”ti.(病缘，许食蒜。)(巴利律没有提到不准吃其它四辛)

Parisakkati (pari遍+sakk +a), 努力，试。【过】parisakki。【过分】parisakkita。

Parisagata,【形】加入一个团体的。

Parisaṅkati (pari遍+sak+ṃ-a), 怀疑，有忧虑。【过】parisaṅki。【过分】parisaṅkita。【独】parisaṅkitvā。

Parisaṅkā,【阴】怀疑。

Parisadūsaka,【阳】害群之马。

Parisappati (pari遍+sap服务+a), 到处爬行。【过】parisappi。【过分】parisappita。

Parisappanā,【阴】到处爬行，发抖，怀疑，犹豫(台语：踌躇tiu5 ti5)。

Parisamantato,【副】到处，周围。

Parisambāhati (pari遍+saṃ+bāh+a), 完全按摩，完全触摸。【过】parisambāhi。【独】parisambāhitvā。parisambāhanta【现分】。

Parisahati (pari遍+sah胜过+a), 克服，征服。【过】parisahasahi。

Parisā,【阴】社团，集会，协会。parisāvacara,【形】手足情谊(在团体中活动的人)，议员。〔它的尾元音在【合】被弄短，例：parisapariyanta, pari-samajjha〕。aṭṭha parisā,八众 (eight assemblies)︰1.khattiya-parisā,剎帝利众(the assembly of Khattiyas)，2.brāhmaṇa-parisā,婆罗门众 (the assembly of Brahmins)，3.gahapati-parisā 居士众 (the assembly of householders)，4.samaṇa-parisā,沙门众(the assembly of ascetics)，cātummahārājika-parisā,5.四大(天)王众(the assembly of devas of the Realm of the Four Great Kings)，6.tāvatiṃsa-parisā,三十三天众(the assembly of the Thirty-Three Gods)，7.māra-parisā,魔众(the assembly of Māras)，8.brahma-parisā,梵众(the assembly of Brahmās)。

Parisiñcati (pari遍+sic倾倒+ṃ-a), 到处洒。【过】parisiñci。【过分】parisitta。【独】parisiñcitvā。

Parisujjhati (pari遍+sudh(梵śudh / śundh)弄干净+ya), 变成干净，使洁净，使净化。【过】parisujjhi。【现分】parisujjhanta。【独】parisujjhitvā。

Parisuddha (Parisujjhati的【过分】), 已清理，已纯粹，已完美。tikoṭiparisuddha﹐三际清净(不自作、不教他作、不赞叹作(杀、盗、淫、妄语、离间语、麤恶语、绮语))(S.55.7./V,354~5.)。

Parisuddhi,【阴】纯净，清净。有四遍清净戒(catupārisuddhisīla)：一、别解脱律仪戒(pātimokkhasaṃvarasīla)：比丘守则，共有227戒。二、根律仪戒(indriyasaṃvarasīla)：以正念防护六根，不迎可喜、不拒可厌的对象。三、活命遍净戒(ājīvaparisuddhisīla) ：比丘应以适合的方式活命。四、资具依止戒(paccayasannissitasīla)：使用衣、食、住、药(或必需品)之前、之时、之后，适当地省察运用它们的正确目的。pārisuddhi-uposatha, 清净布萨。pārisuddhi-dāna, 清净布施。 ājīva-pārisuddhi, 生活清净。vacī-pārisuddhi, 语清净。sīla-pārisuddhi, 戒清净。dassana-pārisuddhi, 见清净。

Parisussati (pari遍+sus(梵śuṣ)弄干+ya), 干涸，浪费掉。【过】parisussi。【过分】parisukkha。【独】parisussitvā。

Parisussana,【中】完全干涸，凋萎。

Parisedita (parisedeti 的【过分】), 已蒸热，已孵。

Parisedeti (pari遍+sid +e), 孵，蒸热。

Parisodhana,【中】洗净，使净化。

Parisodheti (pari遍+sudh(梵śudh / śundh)弄干净+e), 使清洁，使清净。【过】parisodhesi。【过分】parisodhita。【独】parisodhetvā, parisodhiya。【潜】parisodhayi。

Parisoseti (pari遍+sus+e), 弄干，蒸发。【过】parisosesi。【过分】parisosita。

Parissajati (pari遍+saj黏住+a), 拥抱。【过】parissaji。【过分】parissajita。【现分】parissajanta。【独】parissajitvā。

Parissajana,【中】拥抱。

Parissanta,【过分】已疲累，已疲劳。

Parissama,【阳】努力，辛劳，疲劳，疲惫。

Parissaya,【阳】危险，风险，麻烦。

Parissāvana,【中】滤水器，过滤器，滤…器。

Parissāveti (pari遍+sav(梵sru)流动+e), 滤，过滤。【过】parissāvesi。【过分】parissāvita。【独】parissāvetvā。

Pariharaṇa,【中】pariharaṇā,【阴】保持，保护，注意。

Pariharati (parihārati, parihīrati) (pari遍+har拿+a), 持续，保护，随身携带，避免。【过】parihari。【过分】pariharita, parihaṭa。【独】pariharitvā。【义】paritabba。【3复.祈】pariharantu。

Parihasati (pari遍+has笑+a), 笑，嘲笑，嘲弄。【过】parihasi。【独】parihasitvā。

Parihāna(<pari+hā减少)【阴】损失(diminution)，减少(decrease)，浪费掉(wasting away)，毁灭(decay)。

Parihāni,【阴】损失，减少，浪费掉，毁灭。D.16./II,77.︰“Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.”(又，诸比丘！只要诸比丘依照未制立者不制立，已制立者不废，实行所制立律 法，诸比丘！则应预期诸比丘之兴盛而非衰亡。)(七不退法之一)

Parihāniya,【形】引起损失或毁灭。

Parihāpeti (pari遍+hā减少+āpe), 使缩小，带来毁灭，疏忽，省略。【过】parihāpesi。【过分】parihāpita。【独】parihāpetvā。

Parihāyati (pari遍+hā减少+ya), 缩小，浪费掉，从…消失。【过】parihāyi。【过分】parihīna。【现分】parihāpāyamāna。【独】parihāyitvā。

Parihāra,【阳】照料，注意，保护，避免，尊严，防范。parihāraka,【形】保护的，保卫的。parihārapatha,【阳】环行道，圆形的道路。parihārika,【形】维持，持续。

Parihāsa,【阳】笑，嘲弄。

Parihīna (parihāyati 的【过分】), 已从…消失，已困穷，已瘦弱。

Parūpakkama,【阳】敌人的进攻。

Parūpaghāta,【阳】伤害他人。

Parūpavāda,【阳】被他人指责，他人的责备。

Parūḷha (parūhati 的【过分】), 已变长。parūḷhakesa,【形】有长头发的。

Pareta,【形】折磨的，被征服的，继续的。

Paro,【无】在远处，更进一步地，更远地，此外，在上面，向上，以上，不止。parovara, parovariya,【形】高低的。parosata,【形】不止一百的。parosahassa,【形】不止一千的。

Parokkha(paro-akkha,眼界之外),【形】看不见之处，背地里。parokkhe,【处】在缺席中，在背后(台语：尻脊后kha ciah au7，尻川后kha chng au7)。

Parodati (pa+rud+a), 大声呼喊，悲叹。【过】parodi。【独】paroditvā。

Parovara, Paropara (para+avara) 【形】【中】高低的，高低(high & low, far & near; pl. in sense of “all kinds”)。

Pala, pala-(classical Sk. pala),【中】斤(一种重量，大约 4 盎司)(a certain weight (or measure), spelt also phala (see phala2), only in cpd. satapala a hundred (carat) in weight Th.1, 97 (of kaṃsa); J.VI,510 (sataphala kaṃsa=phalasatena katā kañcana-pātī C.). Also in combn catuppala — tippala — dvipala — ekapala — sāṭikā Vism.339.

Palaka (cp. late Sk. pala, flesh, meat), (a species of plant J.VI,564.)。

Palagaṇḍa(cp. Sk. palagaṇḍa Halāyudha II.436; BSk. palagaṇḍa Avś I.339; Aṣṭas. Pār. 231; Avad. Kalp. II.113),【阳】大厦，泥瓦匠(a mason, bricklayer, plasterer)。

Palaṇḍu, palaṇḍuka(cp. Epic Sk. palāṇḍu, pala (white)+aṇḍu (=aṇḍa? egg),【阳】洋葱(onion﹐原产亚洲的植物 (Allium cepa)，味道强烈，广泛用作蔬菜)。

Palapati (pa+lap唠叨+a), 胡说(to talk nonsense)。【过】palapi。【过分】palapita。【独】palapitvā。

Palapana, palapita,【中】废话。

Palavati (Vedic plavati, plu), 游泳(to float, swim Vin.IV,112; Dh.334; Th.1, 399; J.III.190.)。

Palasata(possibly fr. Sk. parasvant), 犀牛(a rhinoceros J.VI.277 (v. l. phalasata; expld as “khagga-miga,” with gloss “balasata”); as phalasata at J.VI.454 (expld as phalasata-camma C.))。

Palāta, (palāyati 的【过分】)。

Palāpa,【阳】(玉黍蜀的)谷壳，废话，胡扯，无实质的。vacīpalāpo﹐废话。

Palāpī,【阳】胡说八道的人。

Palāpeti (palāyati 的【使】), 使飞行。【过】palāpesi。【过分】palāpita。【独】palāpetvā。

Palāyati (pal+aya), 逃走，逃脱。【过】palāyi。【过分】palāta。【现分】palāyanta。【独】palāyitvā。

Palāyana,【中】逃走。palāyanaka,【形】逃避。

Palāyī,【阳】逃者。

Palāla(cp.Ved.& Epic Sk.palāla), 【阳】【中】稻草(straw)。Palālachannaka﹐稻草屋顶(a roof of thatch)。palālapiṇḍa﹐(a bundle of straw)。palālapīṭhaka (Straw Seat；straw foot-stool；a kind of punishment or torture， i.e.being so beaten with clubs, that the bones are broken, and the body becomes like a heap of straw)。palālapuñja, palālapuñjaka,【阳】稻草堆。

Palāsa1(Vedic palāśa),【阳】【中】1. 紧叔迦树、坚叔迦树、紧祝迦树，意译赤色花树或肉色花树(the tree Butea frondosa or Judas tree，印度婆罗门教的圣树。属豆科之巨木，树高四十尺至百尺，叶为羽状复叶，颇大，小叶约长五、六寸，无毛；花呈房状花序，色橙红，可炼制黄色或赤色染料，种子榨油则可作杀虫剂，多分布于印度北部喜马拉雅山至南方的斯里兰卡，以及缅甸。)2.树叶(a leaf; collectively (nt.) foliage)。palāsāda,【形】吃树叶的。

Palāsa2﹐Paḷāsa,【形】恶意，怨恨(unmercifulness, malice, spite)。apaḷāsa﹐无恶意，慈悯(mercifulness)。

Palāsata,【阳】犀牛(rhinoceros)。

Palāsī,【形】怀恨的，怀恶意的。

Paligha﹐【阳】门闩(ㄕㄨㄢ,门的横关)，门拴(ㄕㄨㄢ)。

Pali° (=pari°, 摩揭陀语，当接头词)圆(round)，遍(around)。

Paligedha(pali遍+gedha贪), 贪得无厌(遍贪wanting everything)。

Palita,【形】成熟的。【中】白头发。

Palipa,【阳】沼泽。

Palipatha,【阳】危险的道路，困难的路径。

Palipanna,【过分】已跌进，已沉入。

Palimaṭṭha (Parimajjaka的【过分】)﹐已磨光(polished)。cp. parimaṭṭha。

Palugga, (Palujjati的【过分】跌倒，崩溃，被溶解。

Palujjati (pa+luj+ya), 跌倒，崩溃，被溶解。【过】palujji。【现分】palujjamāna。【独】palujjitvā。

Palujjana,【中】崩溃，毁灭(breaking up, destruction )。cf. palokita(崩溃)。

Paluddha (palubbhati 的【过分】), 已诱惑，已很执着(seduced, enticed S.IV,307.(where id. p. M.I,511. reads paladdha). See also palobheti & palobhita.)。

Palubbhati(pa+lubh), 诱惑

Palumpati (pa+lup),抢劫(to rob, plunder, deprive of A.I,48.)。

Palepa [fr. pa+lip] smearing; plaster, mortar

Palepana (nt.) [fr. pa+lip] smearing, anointing; adj. (palepana-) smeared or coated with M.I,429 (gāḷhapalepana thickly smeared).

Paleti, 逃走，逃脱。参考 palāyati。

Palokita﹐【中】坏、崩溃(=palujjana)。

Palobha (fr. pa+ lubh (梵lubh)执取), 欲望(desire, greed PvA.265.)。

Palobhana(=palobha),【中】引诱。

Paloka [fr. pa+*luj=ruj, thus standing for *paloga, cp. roga] breaking off or in two, dissolution, decay Vin.II,284; M.I,435=Miln.418 (in formula aniccato dukkhato rogato etc., with freq. v. l. paralokato; cp. A.IV,423; Nd2 214; Ps.II,238); S.III,167 (id.) IV.53; V, 163.

Palokin (fr. paloka),【形】(destined for decay or destruction)。

Palobhita (pp. of palobheti), 欲望(desired)。

Palobheti (pa+lubh (梵lubh)执取+e), caus.引诱，勾引(to desire, to be greedy)。【过】palobhesi。【过分】palobhita。【独】palobhetvā。

Pallaṅka (pari遍+aṅka膝；cp. Class Sk. palyaṅka & Māgadhī paliyaṅka),【阳】1.盘腿坐(跏趺坐)( sitting cross-legged, in Instr. pallaṅkena upon the hams S.I,124, 144)。pallaṅkaṃ ābhujati(梵语 paryavkam ābhujya)﹐结跏趺(弯跏趺)，迭足盘坐(“to bend (the legs) in crosswise”；ābhujati︰结、弯、组)。跏，为「加」之别写；趺，是脚背。诸坐法中，结跏趺坐最安稳而不易疲倦。迭一足在另一足之上为半跏趺坐；迭两足为全跏趺坐。2.床座、轿(肩舆)，英语palankeen或palanquin。

Pallattha (Sk. *paryasta, pari+pp. of as to throw, cp. Prk. Pallattha), 抱住膝盖而坐(the posture of sitting or squatting or lolling)。

Pallatthikā,【阴】抱住膝盖而坐。【bhikkhu sekhiya 26】︰Na pallatthikāya antaraghare nisīdissāmī’ti, sikkhā karaṇīyā.(「在住宅区，我不要抱住膝盖坐」，应当学。)

Pallala,【中】1.沼泽地(marshy ground)。2.小湖(a small pond or lake)。

Pallava (cp. Class Sk. pallaka),【中】1.新鲜的叶子，苗芽(a sprout)。2.钵罗婆国。

Paḷiguṇṭheti (pari遍+guṇṭh+e), 纠缠，包封。【过】paḷiguṇṭhesi。【过分】paḷiguṇṭhita。

Paḷigha,【阳】横木，障碍。

Paḷibujjhati (pari遍+budh醒+ya), 被延迟，被破坏，被阻隔。【过】paḷibujjhi。【过分】paḷibuddha。【独】paḷibujjhitvā。

Paḷibujjhana,【中】变成肮脏。

Paḷibodha,【阳】障碍，妨碍，故障。

Paḷiveṭhana,【中】包装材料，包围。

Paḷiveṭheti (pari遍+veth盘绕+e), 包起来，缠住，包围。【过】paḷiveṭhesi。【过分】paḷiveṭhita。

Pavakkhati (pavadati 的【未】), 他将会看得出。

Pavaḍḍha, Pavaddha,【形】长大的，强壮的。

Pavaḍḍhati (pa+vaḍḍh增长+a), 生长，增加。【过】pavaḍḍhi。【过分】pavaḍḍhita。【独】pavaḍḍhitvā。

Pavaḍḍhana,【中】长大，增加。

Pavatta,【形】继续的，跌倒的。【中】(生死)轮回。

Pavattati (pa+vat(梵vṛt)逮捕+a), 1.继续行进，着手进行( to move on, go forward, proceed)。2.存在，成为，转起(to exist, to be, continue in existence )。opp. 被停止(ucchijjati))。3.结果，继续(to result, to go on)。【过】pavatti。【过分】pavattita。【独】pavattitvā。pp. pavatta; Caus. pavatteti。suppavatti, 彻底熟练。

Pavattana(fr. pavattati), 【形】【中】前进(moving forward, doing good, beneficial, useful; f. pavattati, pavattinī)。2.执行(execution, performance, carrying out)。

Pavattāpana,【中】使持续着，维持，保存。

Pavatti(<pa+ vat (梵vṛt)转动),【阴】1.显示，行使(权力)(manifestation, wielding, execution, giving)。āṇāpavatti﹐王权(royal authority)。2.发生，事件，新闻，转起 (happening, incident, news) (=pavutti)。

Pavatteti (pa+vat+e)(caus. of pavattati), 使运转(开动)，继续，挥，运转。【过】pavattesi。【过分】pavattita。【现分】pavattenta。【独】pavattetvā。【不】pavattetuṃ。

Pavattetu,【阳】继续的人。

Pavana,【阳】风。【中】大森林。

Pavara,【形】贵族，优良的。

Pavasati (pa+vas住+a), 在国外居住，远离家。【过】pavasi。【过分】pavuttha。【独】pavasitvā。

Pavassati (pa+vass下雨+a), 下雨。【过】pavassi。【过分】pavuṭṭha。

Pavassana,【中】下雨。

Pavāta,【中】多风的地方。

Pavāti (pa+vā吹+a), 散播气味，吹。

Pavāyati (pa+vā吹+ya), 吹，散播。【过】pavāyi。【过分】pavāyita。【独】pavāyitvā。suppavāyita, 好好地分散。

Pavāraṇā(梵pravāraṇā<pra+vṛi)),【阴】邀请，自恣(雨季安居最后一天的仪式)。S.8.7./I,191. ：“Handa dāni, bhikkhave, pavāremi vo. Na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā”ti. (诸比丘！今日我自恣。你们对于我身语之上有什么之非难吗？)

Pavārita (Pavāreti的【过分】), 已邀请，已进行过自恣的出家人。

Pavāreti (pa+var选择+e), 邀请，使满意，给掌管，行自恣。【过】pavāresi。【独】pavāretvā。

Pavāsa,【阳】在国外逗留。

Pavāsin,【阳】在国外居住者，离家的人。

Pavāha,【阳】连续的流动，水流。pavāhaka,【形】冲走的。

Pavāheti, Pavahati (pa+vah(bṛh1)+e, Sk. prabṛdha (pravṛdha)), 使流动，使被冲走，除去。【过】pavāhesi。【过分】pavāhita。【独】pavāhetvā。cp. abbūlha & ubbahati (ud+bṛh1)。

Pavāḷa, Pavāla,【阳】【中】珊瑚(coral，古代视为宝石一种)，芽。

Pavāḷha(pavāheti 的【过分】), 已逐放，已拒绝。

Pavāsa(<pa+vas, cp. Vedic pravāsa in same meaning),(sojourning abroad, being away from home)。

Pavijjhati (pa+vidh(梵vyadh / vidh)贯穿+ya), 往前丢，射击。【过】pavijjhi。【过分】paviddha。【独】pavijjhitvā。

Paviṭṭha (pavisati 的【过分】), 已进入。

Pavivitta,【形】分开的，隔离的。

Paviveka,【阳】孤独，隔离，隐退。SA.2.29./I,122.：Pavivittoti kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānanti, imesaṃ tiṇṇaṃ vivekānaṃ lābhī.(隔离：1.身远离之义即喜欢放弃，2.心远离即得遍净心(parisuddhacittānaṃ) 及得到最上明净 (paramavodānappattānaṃ﹐即达到八定，得到许多明净与清净)，3.执取远离是达到众补特伽罗剥除所有东西而无执取，这些是得到已达到最终点的远离。)Sn.2-3(v.257.)︰Pavivekarasaṃ pitvā, rasaṃ upasamassa ca; Niddaro hoti nippāpo, dhammapītirasaṃ pivanti.(品尝了隐居的美味，品尝了寂静的美味，摆脱恐惧，涤除罪恶，(进而)品尝法喜的美味。)

Pavisati (pa+vis进入+a), 进，入，闯入。【过】pavisi。【现分】pavisanta。【独】pavisitvā。【不】pavisituṃ。

Pavīṇa,【形】聪明的，有技术的。

Pavuccati (pa+vac说+ya), 被叫做，被说，被宣称。【过分】pavutta。

Pavuttha, (pavasati 的【过分】)。

Paveṇī,【阴】传统，连续，世系，族类，发辫子。

Pavedana,【中】公告。

Pavediyamāna,【被、现分】被宣布。

Pavedeti (pa+vid知+e),告知，宣布。【过】pavedesi。【过分】pavedita。【独】pavedetvā。【现分】pavedenta。

Pavedayati (=Pavedeti), 告知，宣布，传播。pavedayanti, 传播(复3现)。

Pavedhati (pa+vedh+a), 战栗，被激动。【过】pavedhi。【过分】pavedhita。【独】pavedhitvā。【现分】pavedhamāna。

Pavesa,【阳】pavesana,【中】进入，入口。pavesaka,【形】使进入的人。pavesananikkhamana, 【中】进出，延长。

Paveseti (pa+vis进入+e), 使进入，介绍，预示。【过】pavesesi。【过分】pavesita。【独】pavesetvā。【现分】pavesenta。【不】pavesetuṃ。

Pavesetu,【阳】引导员，允许进入的人。

Pasaṃsaka,【阳】称赞者，奉承者。

Pasaṃsati (pa+saṃs称赞+a), 称赞，委托。【过】pasaṃsi。【过分】pasaṃsita, pasattha。【现分】pasaṃsanta。【义】pasaṃsitabba, pasaṃsiya。【独】pasaṃsitvā。【不】pasaṃsituṃ。

Pasaṃsana,【中】pasaṃsā,【阴】称赞，赞赏。

Pasaṅga,【阳】倾向，执着，事件，场合。

Pasaṭa (pasarati 的【过分】；pa+sṛ), 已张开，已遮蔽(表面)( let out, produced)。

Pasata1 (Vedic pṛṣant, f. pṛṣatī),【形】(spotted, only in cpd. pasatamiga spotted antelope J.V.418 (v. l. pasadamiga). The more freq. P. form is pasada°, e. g. S.II,279 (gloss pasata)

Pasata2 (Late Sk. pṛṣat or pṛṣad a drop; cp. phusita1 rain-drop=pṛṣata; probably dialectical & Non-Aryan), ,【阳】一把，巴沙答(谷粒或液体的衡量，4 把挲哒 = 1 西阿 (seer) 〔印度液量单位，约一公升〕。参考 Pattha)。(a small measure of capacity, a handful (seems to be applied to water only) J.I.101 (pasatamattaṃ udakaṃ); IV.201 (udakapasata); V.382 (pasatamattaṃ pānīyaṃ). Often redupl. pasataṃ pasataṃ “by handfuls” M.I,245, J.V.164. At DA.I,298 it is closely connected with sarāva (cup), as denoting the amount of a small gift.

Pasattha, pasaṭṭha, (pasaṃsati 的【过分】), 已赞美，已委托。

Pasada,【阳】花鹿。

Pasanna (pasīdati 的【过分】) 1.已清除，已明亮。2.已取悦。3.已信仰。pasannacitta, pasannamānasa,【形】喜悦的心，投入的心。A.4.33./II,34.︰“Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati. Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.(诸比丘！无论多少的有为法，八支圣道称为它们(当中)最上。诸比丘！凡信仰八支圣道者，信仰是它们的最上，而在最上的信仰，有最上果报。)

Pasayha(ger. of pasahati),【独】强制地，强行。

Pasaraṇa (<pa+sṛ动转)【中】伸展(stretching, spreading, being stretched out)。

Pasava(<pa+su (梵sru)流动),【阳】流出，提出，子孙(bringing forth, offspring)。

Pasavati (pa+su+a), 提出，生，流动，累积。【过】pasavi。【过分】pasavita, pasūta。【现分】pasavanta。【独】pasavitvā。【使】pasaveti。

Pasavana (<pa+su),【中】1.分娩(giving birth)。2.生产，招致(producing, generating, effecting)。puññapasavana, 生福。

Pasaha(<pa+sah胜过), 克服，掌握(overcoming, mastering)。duppasaha,【形】难克服(hard to overcome)。

Pasahati (pa+sah胜过+a), 使用武力，使服从，压迫。【过】pasahi。【独】pasahitvā, pasayha。

Pasahana,【中】克服，征服。

Pasākha (pa+sākhā；梵 praśākhā branch),【阳】【中】1.小分枝(J.VI.324. sākhapasākha)。2.像小树枝。3.从主干分支的身体(即：腹部、大腿等)。4.钵罗奢佉(the extremities。受胎后第五个七日至第三十八个七日(出生之时)之间，手足已形成)。

Pasāda,【阳】明净，明亮，欢喜，信心，感官，净色(pasādarūpa；sensitivity elements。眼、耳、鼻、舌、身中能识知外境的色法。净色即是透明的色聚，五净色都是透明的，其它的色聚都是非明净(非透明的))。pasādaka,【形】明亮化的，令人清楚的，令人喜爱的，令人快乐的。

Pasādaniya,【形】激发信心的。

Pasādeti (pa+sad坐+e), 使喜悦，使洁净，使忠实，转换。【过】pasādesi。【过分】pasādita。【现分】pasādenta。【独】pasādetvā。【义】pasādetabba。

Pasādhana,【中】装饰。

Pasādheti (pa+sādh+e), 装饰，布署。【过】pasādhesi。【过分】pasādhita。【独】pasādhetvā, pasādhiya。

Pasāraṇa,【中】伸展，传布。

Pasārita (Pasāreti的【过分】), 已伸展。

Pasāreti [Caus. of pa+sṛ动转] 1. to cause to move forwards, to let or make go, to give up J VI.58 (pasāraya, imper.). — Pass. pasāriyati ; (are turned out of doors). — 2. 伸展(to stretch out, hold out or forth, usually with ref. to either arm (bāhuṃ, bāhaṃ, bāhā) (opp. sammiñjeti); or hand (hatthaṃ) ; or feet (pāde, pādaṃ); (=sandhiyo paṭippanāmeti). 3. to lay out, put forth, offer for sale. — pp. pasārita , Cp. abhi°

Pasāsati [pa+śās] 1. to teach, instruct. — 2. to rule, reign, govern

Pasāreti (pa+sar(梵sṛ)动转+e), 转动，伸展，传布，伸出，出售。【过】pasāresi。【过分】pasārita。【独】pasāretvā。

Pasāsati (pa+sās教+a), 教，规定，统治。【过】pasāsi。【过分】pasāsita。

Pasibbaka,【阳】钱包，麻布袋，袋。

Pasīdati (pa+sad坐+a), 明亮化，被取悦，被洁净，被使清楚，被献身。【过】pasīdi。【过分】pasanna。【独】pasīditvā。【义】pasīditabba。

Pasīdana,【中】pasīdanā,【阴】热爱，晴朗，满足。

Pasu,【阳】畜牲，四脚动物。pasupati,【阳】湿婆(印度三大神中司破坏之神)，大自在天。

Pasuta,【形】经营的，执着的，做的。

Pasūta (pasavati 的【过分】), 已生产，已为…接生，已出生。

Pasūti,【阴】带来，出生。pasūtikā,【阴】生过孩子的女人。pasūtighara,【中】产房。

Passa1 (cp.Sk.paśya,<passati),【阳】【现分】看见(seeing, one who sees)。【处】passe。

Passa2【阳】【中】1.旁边(side)，侧面(flank)。2.斜坡(mountain slope)。【处】pasmani (= passe)。Himavantassa passato, 雪山山麓。

Passati (dis说明(梵paś观)+a), 看，见，找，明白。【过】passi。【过分】diṭṭha。【现分】passanta, passamāna。【独】passitvā, disvā。‘passaṃ na passatīti’﹐见不可见(正在看而看不见)。1pl. passāma。imper. sg. passa。pl. passatha & passavho (cp. Sk. paśyadhvaṃ)。ppr. passaṃ & passanto。f. passantī。grd. passitabba。fut. passissati。aor. passi。

Passaddha, (passambhati 的【过分】)轻安。

Passaddhi (pa+sambh(梵pra+śrambh)使平静、平息),【阴】轻安。

Passambhati (pa+sambh+a), 【使】使轻安(to calm down, quiet, allay)。【过】passambhi。【独】passambhitvā。【现分】passambhayaṃ, 正在轻安、正在使…轻安(M.I,56; III,82, 89)。

Passambhanā,【阴】轻安。

Passambheti (pa+sambh +e), 使轻安。【过】passambhesi。【过分】passambhita。【独】passambhetvā。【现分】passambhenta。

Passasati (pa+sas(梵śvas)吹+a), 呼出(呼吸)。【过】passasi。【过分】passasita。【独】passasitvā。【现分】passasanta。

Passāva,【阳】小便，尿。passāvamagga,【阳】小便道(尿道urethra)，阴道(阴道与尿道是不同管道，但古代常用「尿道」呼作「阴道」)。

Passāsa,【阳】呼气。passāsasī,【阳】呼气的人。

Passituṃ,【不】看(to see)。

Passitabba,【义】适合被看到。

Passiya (passati 的【独】), 看到了。

Pahaṭa, Pahata, (paharati 的【过分】) 已打击，已袭击。

Pahaṭṭha (pahaṃsati 的【过分】), 已高兴，已非常快活。

Paharaṇa,【中】打，攻击，袭击武器。paharaṇaka,【形】碰撞的，打击的。

Paharati (pa+har拿+a), 打，打击，袭击，传递。【过】pahari。【现分】paharanta。【独】paharitvā,【不】paharituṃ。

Pahāna(fr. pa彻底+hā放弃, see pajahati),【中】放弃，离去，舍断，拒绝(giving up, leaving, abandoning, rejection)。【单.与】【单.属】pahānāya。

Pahāya, (pajahati 的【独】), 遗弃了，放弃了。

Pahāyī,【阳】放弃的人。

Pahāra,【阳】殴打，打击。pahāradāna,【中】给打击，攻击。ekappahārena = 突然。

Pahāsa(<pa+has笑, cp. Class. Sk. prahāsa),【阳】非常欢乐，欢笑(laughing, mirth)。

Pahāsati, 令人笑。in pahāsanto saparisaṃ at ThA.69 should preferably be read as pahāsayanto parisaṃ, thus taken as Caus. of pa+has, i. e. making one smile, gladdening.

Pahāseti (pa+has笑+e；Caus. of pahasati), 令人笑，使喜悦(to make laugh, to gladden, to make joyfu)。【过】pahāsesi。【过分】pahāsita。

Pahiṇana,【中】发送，派遣。

Pahiṇagamana,【中】去当使者(going on errands)。

Pahiṇāti (pa+hi +ṇā), 送。【过】pahiṇi。【现分】pahiṇanta。【独】pahiṇitvā。

Pahita, I.(padahati<dhā的【过分】) 努力，热心。pahitatta﹐自励，精进，不惜身命。SA.6.3./I,204.：Pahitattoti pesitatto(自己已豁出去，称为自励)。MA.57./CS:p.3.75：Pahitattoti kāye ca jīvite ca anapekkhatāya pesitatto.(对身体及生命没有期待的自我精进，称为自励。) II.(pahiṇāti<hi的【过分】) 送。

Pahīna(pajahati 的【过分】), 已排除，已抛弃，已消灭( given up, abandoned, left, eliminated)。

Pahīyati, Pahiyyati(pa+hā放弃+ī+ya)(pass. of pajahati),被舍弃，消失，过世(to be abandoned, to pass away, vanish)。【过】pahīyi。【过分】pahīna。【现分】pahīyamāna。【独】pahīyitvā。

Pahū(cp. Vedic prabhū, fr. pa+bhū),【形】能干的，能够的，能…的(able)。

Pahūta(pp. of pa+bhū, cp. Vedic prabhūta),【形】丰富的，很多的，宽广的(sufficient, abundant, much, considerable)。pahūtajivha,【形】有宽舌的。pahūtabhakkha,【形】可吃很多的，吃很多的。

Paheṇaka(cp. BSk. praheṇaka in sense of “sweetmeat” (糖果、蜜饯),【中】适宜送给他人的礼物(a present)。

Pahena(=paheṇa?),【中】派遣(=pahiṇa)。

Pahoti (pa+hū+a), 能够，胜任，充份。

Pahonaka,【形】充份的，充足的。

pā(梵pā)﹐【字根I.】1.保护(to protect)。2.喝(to drink)。

Pāka,【阳】烹饪，被烹调的(饭、菜)，成熟。pākavaṭṭa,【中】食物的连续补给。

Pākaṭa,【形】众所周知的，明白的，显著的(patent)。

Pākatika,【形】自然的，最初的。

Pākāra(cp. Epic Sk. prākāra, pa+ā+kṛ),【阳】围墙，篱笆，垒(an encircling wall, put up for obstruction and protection, a fence, rampart Vin.II,121 (3 kinds: made of bricks, of stone, or of wood, viz. iṭṭhakāpākāra, silāpākāra, dārupākāra))。pākāraparikkhitta,【形】被一面墙壁围着的。 parikkhepa-pākāra,。sāṇipākāra, (麻布制的)屏壁(screen-fencing)。

Pāgabbhiya,【中】大胆，轻率，卤莽。

Pāguññatā,【阴】练达。Abhidhammatthavibhāvinīṭīkā(CS:p.110)：Tā kāya-citta-akammañña-bhāva-vūpasamalakkhaṇā. Paguṇassa bhāvo pāguññaṃ, tadeva pāguññatā, kāyassa pāguññatā kāyapāguññatā.( 它平息心所不适应的状态的相，练达状态的练达，它正是练达性，心所的练达性，为心所练达性。)。

Dhs.#48.：Katamā tasmiṃ samaye kāyapāguññatā hoti? Yā tasmiṃ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa 1paguṇatā 2paguṇattaṃ 3paguṇabhāvo–ayaṃ tasmiṃ samaye kāyapāguññatā hoti.(在此时什么是‘心所练达性’？此时是凡是受蕴、想蕴、行蕴的1练达性、2练达、3练达的态，即此时是‘心所练达性’)。

Dhs.#49.：Katamā tasmiṃ samaye cittapāguññatā hoti? Yā tasmiṃ samaye viññāṇakkhandhassa 1paguṇatā 2paguṇattaṃ 3paguṇabhāvo–ayaṃ tasmiṃ samaye cittapāguññatā hoti.(在时什么是‘心练达性’？此时是凡是识蕴的1练达性、2练达、3练达的态，即此时是心练达性。)

Pācaka(fr. pac, cp. pāceti),【形】【中】烹饪的，成熟的，消化的，厨师(one who cooks, a cook; f. pācikā)。pācaka tejo(=pācakaggi)﹐消化之火(这是命根九法聚的作用之一)。

Pācana1 (fr. pac, Caus. pāceti),【中】烹调(bringing to boil, cooking J.I.318 (yāgupācana)。

Pācana2 (for pājana, cp. pāceti2 & SnA 147),【中】刺棒(a goad, stick)。

Pācariya,【阳】老师的老师，师公(teacher of teachers)。

Pācāpeti (pac +āpe), 使烹调。【过】pācāpesi。【过分】pācāpita。【独】pācāpetvā。

Pācikā,【阴】女厨师。

Pācittiya (most likely prāk+citta+ika, i. e. of the nature of directing one’s mind upon, cp. pabbhāra= *prāg+bhāra. So expld also by S. Lévi J.As. X.20, p. 506. Geiger, P.Gr. § 27, n. 1 inclines to etym. prāyaś+cittaka),【形】波逸提，忏悔(requiring expiation, expiatory Vin.I,172, 176; II.242, 306 sq.; IV.1 sq., 258 sq.; A.II,242 (dhamma); Vism.22. — It is also the name of one of the books of the Vinaya (ed. Oldenberg, vol. IV.). See on term Vin. Texts I.18, 32, 245. 《十诵律》卷第十七(T23.121.2)︰「波逸提者‘煮烧覆障’，若不悔过能障碍道。」

Pācīna (Vedic prācīna, fr. adv. prāc bent forward),【形】东方的(eastern i. e. facing the (rising) sun (opp. pacchā))。pācīnadisā,【阴】东部，东方。pācīnamukha,【形】面对东部的。

Pāceti1 (Caus. of pacati), 使烹调(to cause to boil, fig. to cause to torment D.I,52 )。ppr. pācayato, Gen., also pācento。参考 Pācāpeti。

Pāceti2 (for pājeti, with c. for j (see Geiger, P.Gr. § 393); pra+aj: see aja), 驾驶，促使( to drive, urge on)。

Pājana,【中】1.驾驶。2.刺棒。

Pājeti (pa+aj+e), 驾驶，带领。【过】pājesi。【过分】pājita。【现分】pājenta。【独】pājetvā。【使】pājāpeti。

Pāṭala,【形】淡红色的，粉红的。

Pāṭaliputta,【中】华氏城(摩揭陀国的一城名，现在的巴特那〔Patna﹐印度东北部城市，比哈尔首府〕)。

Pāṭalī,【阳】喇叭花 (the trumpet-flower；Bignonia suaveolens)，音译：波罗利华、波波罗、波咤厘；重叶树、重生华，春季开香紫花。

Pāṭava,【阳】【中】技术。

Pāṭikaṅkha,【形】被需要的，被预期的。pāṭikaṅkhī,【阳】需要者，期待者。

Pāṭikā,【阴】半月形石台阶。

Pāṭikūlya,【中】讨厌。

Pāṭipada,【阳】阴历初一(或十六日)。

Pāṭibhoga,【阳】赞助者，保证人，保释，安全。

Pāṭiyekka,【形】分开的，单一的。pāṭiyekkaṃ,【副】分开地，个别地。

Pāṭihīra, Pāṭihera, Pāṭihāriya, Paṭihāra, (<paṭi+hṛ)(梵prātihārakapakṣaṃ),【中】敲击(striking, that which strikes)；奇迹(=iddhipāṭihāriya)。pāṭihāriyapakkha,【阳】神变日(《杂阿含1121经》：「汝等诸瞿昙！于法斋日及神足月，受持斋戒，修功德不？」神足月：pāṭihāriyapakkha (pāṭihāriya额外的+pakkha半个月(m.)､明晰(a.) )神奇节{an extra holiday, an ancient festival, not now kept (PED, p.451)} (水野弘元译︰神变月､特别の月)(Bodhi译: special periods )。VvA(CS:p.65)：Pāṭihāriyapakkhañcāti paṭiharaṇakapakkhañca, cātuddasīpañcadasī-aṭṭhamīnaṃ yathākkamaṃ ādito antato cāti pavesana-nikkhamanavasena uposathasīlassa paṭiharitabbaṃ pakkhañca terasī pāṭipadā sattamī navamī cāti attho.((及)额外的半月(古译︰神足月)：(及)额外的半月，(一般布萨日)从(农历)初八开始，接着第十四，到第十五(日)结束，延伸布萨戒(的日份)，当是额外的半月，增加第十三，初七、初九之义。)

SA.10.5./I,307.︰Pāṭihāriyapakkhañcāti manussā “aṭṭhamī-uposathassa paccuggamanañca anuggamanañca karissāmā”ti sattamiyāpi navamiyāpi uposathaṅgāni samādiyanti, cātuddasīpannarasīnaṃ paccuggamanānuggamanaṃ karontā terasiyāpi pāṭipadepi samādiyanti, “vassāvāsassa anuggamanaṃ karissāmā”ti dvinnaṃ pavāraṇānaṃ antare aḍḍhamāsaṃ nibaddhuposathikā bhavanti. Idaṃ sandhāya vuttaṃ “pāṭihāriyapakkhañcā”ti. ((及)额外的半月︰人“初八布萨，我们去作、跟着去作”，我们承当初七、初九布萨，第十四，到第十五(日)去作、跟着去作，增加第十三(日)也承当，“(三个月的)雨安居，我们去作、跟着去作”，(前雨安居、后雨安居结束时)两次自恣在半月的中间，也继续作(一个月的)布萨，这是关于“(及)额外的半月”。)

AA.3.38./II,235.︰Pāṭihāriyapakkhañcāti ettha pāṭihāriyapakkho nāma antovasse temāsaṃ nibaddhuposatho, taṃ asakkontassa dvinnaṃ pavāraṇānaṃ antare ekamāsaṃ nibaddhuposatho, tampi asakkontassa paṭhamapavāraṇato paṭṭhāya eko addhamāso pāṭihāriyapakkhoyeva nāma.((及)额外的半月(古译︰神足月)：此处(及)额外的半月，指内安居(前安居)三个月连续的布萨。他不在两次的自恣之间的一个月继续作布萨，他不在第一次自恣后开始作一个月(作布萨)，称为“额外的半月”。

依据藏传佛教的说法：于神变月所造之任何善业与恶业，皆辗转增盛。故应于此月：励力断一切恶缘，行一切善业。 神变月：农历1月1日~2月1日(藏历相同)。神变节：农历1月1~14日。神变日：农历 1月15日。(这种说法有问题)

tīṇi pāṭihāriyāni(三神变)：Iddhipāṭihāriyaṃ(神通神变) ādesanāpāṭihāriyaṃ(记心神变) anusāsanīpāṭihāriyaṃ(【梵】anuśāsti-prātihārya)(教诫神变)。见A.3.144./I,292.、D.11./I,212.。Pāṭihārika(=pāṭihāriya or der. fr. pātihāra in meaning of pāṭihāriya), 特别的，额外的(special, extraordinary; only in cpd. pāṭihārikapakkha an extra holiday)。

yamaka-pāṭihāriya, 双神变(Twin Psychic Phenomenon, Twin Miracles, cf. Pṭs.I,125.；J.I,77, 88, 193.)。《解脱道论》(T32.427.3)作︰「双变智」。

Pāṭekka,【形】分开的，单一的。参考 pāṭiyekka。

Pāṭha﹐pātha﹐【阳】通道，朗诵文。pāṭhaka,【形】背诵者，阅读者。

Pāṭhīna,【阳】叉尾鲇(东南亚产的一种大形淡水鲇鱼 (Silurus Boalis))。

Pāṇa,【阳】生命，呼吸，生物，生灵。pāṇaghāta,【阳】杀害，杀害生命。pāṇaghātī,【阳】杀生者。pāṇada,【形】保护生命者。pāṇabhūta,【阳】活的生物。pāṇavadha,【阳】生命的破坏。pāṇasama,【形】宝贵如生命的。pāṇahara,【形】夺命的。pāṇupeta (pāṇa生命+upeta已赋予),终身。

Upeti (upa近+i+a), 靠近，获得。pāṇanti, 他们呼吸。

Pāṇaka (fr. pāṇa), 【形】【阳】生命，有呼吸生物(a living being, endowed with (the breath of))。pāṇakajāta, (小)生物。sappāṇaka, 有生命。appāṇaka, 无生命。

Pāṇātipātā(pāṇa呼吸+atipāta杀)﹐杀生(杀有呼吸者)。KhA.31.︰ettha ca pāṇātipātassa pañca aṅgāni bhavanti — (1)pāṇo ca hoti, (2)pāṇasaññī ca, (3)vadhakacittañca paccupaṭṭhitaṃ hoti, (4)vāyamati, (5)tena ca maratīti.(1.(对象)是众生(pāṇo ca hoti)。2.认定是众生(pāṇasaññī ca生物想)。3.生起杀心(vadhakacittañca paccupaṭṭhitaṃ hoti)。4.付之行动(vāyamati)(注2)。5.导致死亡(tena ca maratīti)。)KhA.33.︰Pāṇātipātā veramaṇiyā cettha aṅgapaccaṅgasampannatā ārohapariṇāhasampattitā javasampattitā suppatiṭṭhitapādatā cārutā mudutā sucitā sūratā mahabbalatā vissatthavacanatā lokapiyatā nelatā abhejjaparisatā acchambhitā duppadhaṃsitā parūpakkamena amaraṇatā anantaparivāratā surūpatā susaṇṭhānatā appābādhatā asokitā piyehi manāpehi saddhiṃ avippayogatā dīghāyukatāti evamādīni phalāni.(离杀生：此中，肢体匀称，长广适中，足善安立，优美、柔软、明净、勇敢、大力，语明了，受世间喜爱，其众不破，无畏惧，不被迫害，被他攻击不死，眷属〔随从〕无量，善姿容，善外形，少病、无忧，与所喜爱、可意的相处而不别离，长寿，如此等。) MA.9./I,198.：Asādhāraṇesu pana pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ.(不共通有情(=别的生物)之杀害，称为‘杀生’，处死有情，杀害有情之谓。‘有情’，此处是从世俗的表达，从胜义谛，称为(具有)命根。)

Pāṇaka,【阳】昆虫。

Pāṇana,【中】呼吸。

Pāṇi,【阳】1.手、手掌(the hand)。2.手拿。pāṇitala,【中】手掌(the palm of the hand)。pāṇiggaha,【阳】婚姻(台语：牵手)。【工】pāṇinā。payatapāṇi, 张开掌(with outstretched hand, open-handed, liberal )。pāṇibhāga, 手的部份(handshare, division by hand)。pāṇimatta, 手的大小(of the size of a hand, a handful)。pāṇissara, 手的乐器(hand sound, hand music, a cert. kind of musical instrument)。

Pāṇikā(<pāṇi; Sk. *pāṇikā),【阴】一种汤匙(a sort of spoon)，抹子，耙子。

Pāṇin (<pāṇa),【形】【中】呼吸，生物，生灵(having life, a living being)。Acc.pl. pāṇine。pāṇinaṃ, pl. 诸有呼吸者，诸生物。

Pāta(<pat),【阳】1.落下(fall)。2.投(throwing, a throw)。

Pātana,【中】使倒下，丢下，杀害。

Pātabba (pivati 的【义】), 可以喝。

Pātarāsa,【阳】早餐。bhuttapātarāsa,【阳】吃早餐。

Pātavyatā (=pātabyatā﹐patabyatā ) (<pāt, see pāteti)【阴】落下、灭亡(downfall, bringing to fall, felling)。

Pātāla,【阳】深渊，倾向，地球的另一边。

Pāti,【阴】碗，盘子，钵。同义词有：patta﹐vitta﹐sarāva﹐dhāropa﹐poṇa﹐pisīlava。(见M.139./III,235.)

Pāti (pa+a), 看，保护。

Pātika,【中】碟子。

Pātita, (pāteti 的【过分】)。

Pāṭimokkha, Pātimokkha,(fr. paṭi回+ muc(梵muc / mokṣ)释放﹑解脱；梵Praṭimokkha波罗提木叉),【阳】守则。音译：波提木叉、巴帝摩卡。bhikkhupātimokkha,【阳】比丘守则、比丘波提木叉(the code of monastic discipline)。

《律藏·大品·诵戒篇》中解释︰「巴帝摩卡者，此是最初，此是头首，此是诸善法之上首，因此称为『巴帝摩卡』。」律注《疑惑度脱》中说︰「巴帝摩卡为极殊胜(pa-atimokkha)、极上首(atipamokkha)、极尊、极上之义。」《清净道论》中说︰「若他看护(pāti)、保护此者，能使他解脱(mokkheti)、脱离恶趣等苦，所以称为『巴帝摩卡』。」

sāvakā āraññakā pantasenāsanā āraññavanapatthāni pantāni senāsanāni ajjhogahetvā viharati. Te anvaḍḍhamāsaṃ sajghamajjhe osarati pātimokkhuddesāya.(诸弟子住闲林者、住边地坐卧处者，潜入森、林、薮、边地而住。他们每半月为了诵戒而入众。) 。《善见律毘婆沙》卷第七(T24.719.1)︰「于诸光明日光为王，于诸山中须弥为最，一切世间学波罗提木叉为最。如来出世便有此法，若无佛出世，无有众生能竖立此法，身口意行诸恶业，佛以‘无等学’而制。」《五分律》卷十八说：「波罗提木叉者，以此戒防护诸根，增长善法，于诸善法最为初门故，名为波罗提木叉。」(T22.122.1)。《毘尼母经》(卷二：大正24.809.1)卷三：大正24.814.2) )：「波罗提木叉者，名最胜义。以何义故名为最胜，诸善之本，以戒为根，众善得生，故名胜义。」

Pātī,【形】(在【合】中) 丢者，射击者。

Pātu,【无】在前面，看得见的，显然的。pātukamma, pātukarana,【中】显示，令人看得见。pātubhāva,【阳】外表，到来显示。pātubhūta,【过分】已出现。

Pātu-﹐【前缀】出现。

Pātukamyatā,【阴】需要喝。

Pātukaroti (pātu+kar行+o), 显示。【过】pātukari。【过分】pātukata。【独】pātukaritvā, pātukatvā。SA.42.1./III,102.︰Pātukarotīti bhaṇḍantaṃ paṭibhaṇḍanto akkosantaṃ paccakkosanto paharantaṃ paṭipaharanto pākaṭaṃ karotīti dasseti.(显示(怒相)︰展现出显著的吵架，争论，臭骂，骂，打，回击。)

Pātukāma,【形】想饮料的。

Pātubhavati (pātu+bhū+a), 变成显然，出现。【过】pātubhavi。【过分】pātubhūta。【独】pātubhavitvā。

Pāturahosi(=pātur + ahosi, pātubbavati 的【过】) , 已变成显然，已出现。

Pātuṃ,【不】要喝。

Pāteti (pat+e), 跌落，丢开，杀害。【过】pātesi。【过分】pātita。【独】pātetvā。

Pāto(pātaṃ),【无】在早晨。pātova,【无】破晓。sāya-pātaṃ, sāyaṃ-pātaṃ, sāyañ ca pāto ca, 朝暮(晚上和早晨)。

Pātheyya,【中】旅程的预备。

Pāda,【阳】【中】脚，腿，基础，四分之一，第四个诗节。pādaka,【形】有脚的，有基础的。【中】基础。pādakajjhāna,【中】以禅定形成基础。pādakaṭhalikā,【阴】洗脚时站上的木块。pādaṅguṭṭha,【中】拇趾。pādaṅguli,【阴】脚趾。pādaṭṭhika,【中】腿骨(腿的骨头)。pādatala,【中】脚掌。pādaparicārikā,【阴】妻子。pādapīṭha,【中】脚凳。pādapuñchana,【中】擦拭脚的地毯。pādamūle, 在脚。pādamūlika,【阳】仆人，坐在一脚的人。pādalola,【形】想到处流浪。pādasambāhana,【中】脚的按摩。

Pādapa,【阳】树。

Pādāsi (padāti 的【过】), 他给了。

Pādukā,【阴】拖鞋，鞋。

Pādudara,【阳】蛇。

Pādodaka,【阳】洗脚水。

Pāna,【中】喝(台语：lim1)，饮料，糖浆(syrup)。pānaka,【中】饮料。pānamaṇḍala, pānagāra,【中】喝亭，酒馆。pānasoṇḍā﹐贪杯者。

Pānīya,【中】水，饮料(如茶、酒、牛奶、汽水等)。pānīyaghaṭa,【阳】水壶。pānīyacāṭi,【阴】饮料容器。pānīyathālikā,【阴】杯子。pānīyabhājana,【中】饮料容器。pānīyamālaka,【中】pānīyasālā,【阴】放置饮用水的厅堂。

Pāpa,【中】恶，孽，邪恶，错误的行动。【形】坏的，有罪的，缺德的。pāpakāpagata,【形】已离去恶业。pāpakamma,【中】恶业，罪行，邪恶的行动。pāpakammanta, pāpakammī,【形】作恶者，坏人。pāpakara, pāpakārī,【形】有罪的，坏的。pāpakaraṇa,【中】做恶，干坏事。pāpadhamma,【形】恶法。pāpamitta,【阳】坏朋友。【形】有损友的。pāpamittatā,【阴】结交歹徒。pāpasaṅkappa,【阳】邪思维(邪恶想法)。pāpasamācāra,【阳】恶行。pāpasupina,【中】恶梦。pāpatara, 【形】较恶的。pāpatama,【形】最恶的。pāpiṭṭha, 【形】最恶的。pāpiṭṭhatara, 【形】比最恶还恶的。pāpiṭṭhatama, 【形】最最恶的。

Pāpaka,【形】坏的，有罪的，(在【合】中：)导致。

Pāpaṇika( pa+āpaṇa市场+ika)﹐【阳】【形】店员(shopkeeper)，商人。

Pāpasamācāra,【阳】恶行。Pārā.III,185.︰Pāpasamācāroti mālāvacchaṃ ropetipi ropāpetipi, siñcatipi siñcāpetipi, ocinātipi ocināpetipi, ganthetipi ganthāpetipi.(种植也令种植花圃，浇水也令浇，采集也令采集，编织也令编织者。)

Pāpikā, (pāpaka 的【阴】)。

Pāpita, (pāpeti 的【过分】)。

Pāpimant,【形】【名】罪人，魔王。

Pāpiya,【形】有罪的。

Pāpuṇana,【中】达到，到达。

Pāpuṇāti (pa+āp+uṇā), 到达，达到，达成。【过】pāpuṇi(=apāpuṇi, a-为aor.的「扩增音」)。【现分】pāpuṇanta。【独】pāpuṇitvā, patvā。【不】pāpuṇituṃ, pattuṃ。【义】pāpuṇeyya。apāpuṇitvā﹑apatvā﹐【反】不达成之后。

Pāpuraṇa(through *pāvuraṇa fr. pra+pur(vṛ), cp. Sk. prāvaraṇa),【中】盖子，宽大外衣，毛毯(cover, dress, cloak)。

Pāpurati (pa+ā+pur(vṛ)+a), 披上，覆盖，包装。(通常写作)Pārupati。

Pāpeti1(DeNom. fr. pāpa)使坏(to make bad)。【过分】pāpita。

Pāpeti2(pa+ap+e)( pāpuṇāti的【使】), 使到…去，使到达，使达到(to make attain, to let go to, to cause to reach, to bring to)。【过】pāpesi。【过分】pāpita。【现分】pāpenta。【独】pāpetvā。imper. pāpaya, and pāpayassu J IV.20. fut. pāpessati and pāpayissati.

Pābhati(pa+ā+pp. of bhṛ支持；“that which has been brought here,”),【中】 1.礼物，贿赂(a present, bribe)。2.金钱，价格(money, price)。kathāpābhati,带来之说(“a tale brought,” occasion for something to tell, news, story)。

Pābhata(pa+ābhata),【中】礼物(brought, conveyed)。

Pāmaṅga,【中】腰带，束腰带(a band or chain)。

Pāmeti (pa+mi(梵mā)+e), 比较。

Pāmujja(grd. form. tr. pa+mud欢乐),【中】高兴，欢喜，快乐(delight, joy, happiness; often combd with pīti.)。

Pāmokkha,【形】1.主要的，第一的，杰出的。2.向东的。【阳】领袖。

Pāmojja, pāmujja(cp. BSk. prāmodya),【中】高兴，欢喜，快乐。

Pāya(<pa+ā+yā),【形】(在【合】中)开始(setting out, starting)。

Pāyena(<pāya),【副】几乎完全地，一般地，主要地，大部分，通常(for the most part, commonly, usually)。

Pāyaka(<pā to drink),【形】令人吮吸者，使喝者(drinking)。

Pāyāti (pa(pra)+ā+yā去+a), 出发，开始，往前去(to set out, start, go forth)。【过】pāyāsi。pāyī,【形】喝的人。【过分】pāyāta。3rd pl. pāyesuṃ and pāyiṃsu. pp. pāyāta

Pāyāsa (cp. Class. Sk. pāyāsa), 牛奶粥(rice boiled in milk, milk-rice, rice porridge)。

Pāyin (<pā, see pivati), 【形】【中】喝(drinking)。

Pāyeti (pā(梵pā)喝+e, see pibati), 1.给喝的，做饮料(to give to drink, to make drink)。2.灌溉(to irrigate)。【过】pāyesi, apāyesi。【过分】pāyita。【现分】pāyenta, pāyamāna。【独】pāyetvā。Caus. II. pāyāpeti。

pār﹐【字根VII.】能干(to be able)。

Pāra,【中】彼岸，另一边。pāragata,【形】达到终点的人，达到彼岸者。pāragavesī,【形】找寻终点，寻觅彼岸。pāragāmī,【阳】到彼岸去。pāragū, pāraṅgata, pārappatta,【形】已超越，经过，越过。pāralokika,【形】与另一个世界连接，未来的再生。lakkhaṇamantapāragū, 精通相术。

Pārada,【阳】水银，汞。

Pāradārika,【阳】奸夫，通奸者。

Pāramitā, pāramī(<parama),【阴】完成，完美，波罗蜜(completeness, perfection, highest state)。有十种波罗蜜：1布施(dāna)、2持戒(sīla)、3出离(nekkhamma出离欲望)、4智慧(paññā闻.思.修)、5精进(vīriya)、6忍辱(khanti)、7真实(sacca不妄语)、8决意(adhiṭṭhāna不动摇己意、信守诺言)、9慈(mettā增益众生安乐)、10舍(upekkhā旁观、平等心)。「天竺俗法，凡造事成办，皆言到彼岸。」(T25.145.2)

Pārampariya,【中】传统。

Pāraṃ,【副】超过，横过，越过。

Pārājika,【形】波罗夷(比丘犯的四大重罪：行淫、杀人、偷窃五钱以上、大妄语)。pārājika可能由para-√aj或para-√ji而来；√aj有「驱摈」﹑「赶出」的意思，√ji有「打败」﹑「征服」的意思，所以pārājika可以译为「驱摈」或「他胜」。比丘、比丘尼犯了这一重罪后，会遭到「驱摈」，并取消比丘资格。Pārā.III,28.(CS:Pārā.pg.34)：Pārājiko hotīti seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ.(驱摈(波罗夷)︰如同人断了头，虽然有身体不可能活命。) Pārā.III,47.(CS:Pārā.pg.58)：Pārājiko hotīti seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya(驱摈︰如同树上掉来的枯叶不可能再绿。)

Pārāpata, pārāvata,【阳】鸽子。

Pārāyana,【中】最终的目标，主要的对象。

Pāricariyā(<paricarati),【阴】服侍，服务，等候(going about, service, ministration, worship)。

Pāricchattaka(=pārijāta),【阳】刺桐(亚洲热带地区和澳大利亚北部的一种有刺小乔木 (the coral tree；Erythrina indica))。又作：昼度树，波利质多罗，香遍树，为生于忉利天之树。

Pārijuñña (abstr. fr. parijuṇṇa, pp. of pari+jur),【中】1.衰落，损失(decay, loss (bhogapārijuñña)。2.失财(loss of property, poverty)。

Pāripanthika(<paripantha),【形】1.拦路强盗，强盗(highwayman, robber)。2.危险的，胁迫的(connected with danger, threatening)。

Pāripūrī(abstr. fr. pari+pūr充满, cp. BSk. pāripūri),【阴】充满，实践，完成(fulfilment, completion, consummation)。。【单.具﹑离﹑与﹑属﹑处】paripūriyā。

Pārima,【形】那边的，更远的。

Pāribhogika(fr. paribhoga),【形】属于使用的、享用的(belonging to use or enjoyment)。

Pārivaṭṭaka,【形】交换，物物交换。

Pārisajja,【形】集会的，会议的成员。

Pārisuddhi,【阴】纯净。pārisuddhisīla,【中】生计的纯净。

Pāruta, (Pārupati的【过分】) 裹住，戴面纱，穿上。duppāruta, 穿薄衣的。

Pārupati (pa+ā+rup+a), 裹住，戴面纱，穿上。【过】pārupi。【独】pārupitvā。【现分】pārupanta。pārupana,【中】宽大外衣，袈裟。

Pārevata,【阳】鸽子，鸽色。

Pāroha,【阳】树的叉子，从树枝悬垂的根(像孟加拉国榕树的)。

Pāla, pālaka, pāletu,【阳】守卫，监护人，保护者。

Pālana,【中】pālanā,【阴】保护，保存，政府。

Pāli, Pāḷi,【阴】线，行，范围，本文，佛教经典，巴利语(是一种古代印度俗语，是属于印欧语系、印度-伊朗语族、印度-雅利安语支的一种中古印度-雅利安语，与梵文十分相近。上座部所有的三藏经典都是以巴利文记载)。摩竭陀王朝时代(公元前390～公元182年)，以巴利语为主，但大众系与南方的分别说系使用阿布兰迦语(印度俗语)。案达罗王朝(公元前29～公元233年)时代的空相应大乘经出于大众系的『杂藏』，所以也使用阿布兰迦语；西北方的说一切有系，使用雅语(梵语)。笈多王朝(公元320～540年)前后，真常唯心与秘密经轨，后代论师的作品，才多使用梵语。

Pālicca,【中】头发的白色。

Pālita, (Pāleti‘保护’的【过分】) 保护。

Pāleti﹐pālayati (pāl +e), 保护，保卫，保持。【过】pālesi。【现分】pālenta。【现分】pāletabba。【独】pāletvā。【不】pāletuṃ。

Pāvaka,【阳】火。

Pāvacana,【中】圣经。

Pāvaḷa,【阳】臀部。

Pāvassi, (pavassati 的【过】)。

Pāvāra,【阳】斗蓬(cloak披风)，覆盖物。pāvārika,【形】斗蓬商人。

Pāvusa,【阳】雨季，一种鱼。

Pāvussaka,【形】雨季的。

Pāsa1 (Vedic pāśa),【阳】pāsaka,【中】陷阱(snare)，弹弓(a sling)，钮扣洞，诱惑，结(tie, fetter)。

Pāsa2 (Class. Sk. prāsa fr. pra+as), (a spear, a throw)。

Pāsa3 (a stone?) at PvA.63 (pās’antare) is probably a misreading and to be corrected to palāsa (palās’antare, similarly to rukkh’antare, kaṭṭh’– and mūl’antare), foliage)。

Pāsaka,【阳】骰子，投。

Pāsaṇḍa(cp.梵pārṣada),【中】异端。pāsaṇḍaka, pāsaṇḍika,【阳】异教徒，宗派。

Pāsāṇa,【阳】石头，岩石，岩。pāsāṇaguḷa。【阳】石球。pāsāṇacetiya,【中】石塔 (以石头制成的圣地)。pāsāṇapitthi,【阴】岩石的表面。pāsāṇaphalaka,【阳】石板。pāsāṇalekhā,【阴】石碑文。pāsāṇacchatta, 石伞。

Pāsāda(pa+ā+sad, cp. Class. Sk. prāsāda),【阳】大厦，宫殿，城堡(a lofty platform, a building on high foundations, a terrace, palace)。pāsadatala,【中】(大厦的)上层，楼上。Migāramātupāsāda, 【阳】鹿母讲堂。satta-bhūmakapāsāda, 【阳】七层塔(a tower with 7 platforms)。

Pāsādika(fr. pasāda),【形】1.令人喜爱的，可爱的，亲切的，端正的(pleasing, pleasant, lovely, amiable)。2.舒适的(comfortable)。

Pāsāvin(fr. pasavati) ,【形】产生(bringing forth S.V,170; J.I,394.)。

Pāhuṇa,【阳】客人。【中】招待客人的餐，礼物。pāhuṇeyya,【形】值得款待的(cf. āhuvanīya可奉献的；值得先供或最先奉献)。

Pāheti (pa+hi+e), 使送。【过】pāhesi。

Pi,【无】(当 api 与前一词结合的词形)也，以及，虽然如此，但是，然而，或许，也许。pi ce﹐即使、尽管。

Pika,【阳】杜鹃鸟(cuckoo)。

Piṅgala,【形】褐色，黄褐色的。piṅgalanetta,【形】有红眼睛的。piṅgalamakkhikā,【阴】牛虻(gadfly)。

Picu,【中】棉花。picupaṭala,【中】一薄层的棉花。

Piccha,【中】1.尾羽毛，2.(任何类型的)树胶。picchila,【形】光滑的。

Piñja,【中】尾羽毛，鸟的尾部。

Piñjara,【形】微红色的。

Piññāka,【中】芝麻饼、油饼(tila seed-cake, oilcake)，椰子油渣饼(亦称椰干饼)(ground sesamum, flour of oil-seeds)。

Piṭaka,【中】篮子，容器，佛教三藏经典之一藏。piṭakattaya。【中】三藏(即：律藏Vinaya、经藏Sutta、论藏abhidhamma)。piṭakadhara,【形】熟悉任何一藏者(例：律师、法师、论师)。

Piṭṭha,【中】背面，后面，表面，(谷粒等的)面粉。piṭthakhādaniya,【中】以面粉制成的糕点或糖果。piṭthadhītalikā,【阴】素烧玩偶。piṭthapiṇḍī,【阴】面团。

Piṭṭhi,【阴】背面，背部(台语：尻脊骿(背)kha ciah4 phainn7)，上边，顶端。piṭṭhiṭṭhika,【中】脊椎骨。piṭṭhigata,【形】骑在兽背，骑在人背。piṭṭhipassa,【中】后面。【处】在后面，在后边。piṭṭhipāsāṇa,【阳】平坦的岩石。piṭṭhimaṃsika,【形】诽谤，背后指责。piṭṭhivaṃsa,【阳】后阳台。Mv.I,40.︰piṭṭhito piṭṭhito anubandheyyaṃ, 应尾随其后。

Piṭhara,【阳】大广口瓶。

piṇḍ﹐【字根VII.】滚成一堆、团(to roll into a lump)。

Piṇḍa, piṇḍaka,【阳】块(尤指小块)，食团。piṇḍacārika,【形】托钵者。piṇḍadāyaka,【阳】施食者。piṇḍapāta(piṇḍa团状食物+pāta落下),【阳】托钵。古译：分卫。piṇḍapātika,【形】常乞食苦行僧，只吃托钵的食物苦行僧。piṇḍaḍācāra,【阳】行托钵。

Piṇḍāya (piṇḍa 的【与.单】), 施食。

Piṇḍikamaṃsa,【中】臀部。

Piṇḍiyālopabhojana,【中】托钵所得的食物。

Piṇḍī,【阴】群，串。

Piṇḍita, (Piṇḍeti的【过分】) 弄成团，混合，收缩。

Piṇḍeti (piṇḍ+e), 弄成团，混合，收缩。【过】piṇḍesi。【独】piṇḍetvā。

Piṇḍolya,【中】行去托钵。

Pitāmaha,【阳】祖父。

Pitika,【形】(在【合】中) 有父亲的，父亲的，来自父亲的。

Pitipakkha,【阳】父系。

Pitar(梵pitṛ﹐父二人(双数格)表双亲),【阳】父亲。单.主.pitā；复.主pitaro；单.呼.pita﹑pitā；复.呼pitaro；单.宾.pitaraṃ；复.宾.pitare﹑pitaro；单.具.﹑离.pitarā；复.具.﹑离.pitarehi﹑pitarebhi﹑pitūbhi﹑pitūhi；单.与.﹑属.pitu﹑pitauno﹑pitussa；复.与.﹑属.pitarānaṃ﹑pitānaṃ﹑pitūnaṃ；单.处.pitari；复.处.pitaresu﹑pitūsu。pitukicca,【中】父亲的责任。pitughāta,【阳】弑父。pitusantaka,【形】父亲的所有物，父亲的。pitito, 【离.单】由父系(by the father’s side)。cuḷapituputto﹐【阳】小叔父之子。

Pitucchā(pitu+svasā, cp. Sk. pitṛ-ṣvasṛ),【阴】姑母(父亲的姊妹father’s sister, aunt)。pitucchāputta, pituputta,【阳】姑妈的儿子(aunt’s son, (boy) cousin)。pitucchādhītā, (aunt’s daughter, (girl) cousin)。

Pitta,【中】胆汁(bile)。pituadhika,【形】胆汁质的。

Pithīyati (api+dhā+i+ya, pidahati 的【被】), 被关闭，关上，使暗。【过】pithīyi。

Pidahati (api+dhā+a), 关上，关，覆盖。【过】pidahi。【过分】pidahita, pihita。【独】pidahitvā, pidhāya。

Pidahana,【中】关闭。

Pidhāna,【中】盖子，罩子。

Pināsa,【阳】黏膜炎(catarrh)。

Pipāsā(desid. form. fr. pā, pibati>pipati, lit. desire to drink),【阴】1.口渴(thirst﹐=udaka-pipāsā)；饥饿khudā (hunger) (khuppipāsā); or jighacchā. 2.饥渴(longing (for food))。3.渴求(desire, craving, longing (avigata°); (pipāsavinaya))。

Pipāsita (pivāsati 的【过分】) 已口渴。

Pipillikā, pipīlikā,【阴】蚂蚁。

Pipphala, pipphalaka,【中】剪刀。

Pipphalī(梵pippalī),【阴】荜拨，荜茇(long pepper，亚洲东部的一种胡椒科植物(Piper longum) 的果实，不如普通胡椒那样辛辣，但略甜更香的调味料。性辛热，归胃、大肠经。温中散寒，下气止痛。用于脘腹冷痛，呕吐，泄泻，偏头痛，疝气，外治牙痛。)《南海寄归内法传》卷第三：「若觉有冷投椒姜荜[卄/(乏-之+友)]。若知是风。着胡葱荆芥。医方论曰。诸辛悉皆动风。唯干姜非也。」(T54.224.3)「姜椒荜茇，旦咽而风冷全祛。」(T54.225.2)

Piya (梵 Priya),【形】亲爱的(对自身、亲族)，亲切的，心爱的。【阳】丈夫。【中】亲爱的事物。piyakamyatā,【阴】渴求亲爱的事物，渴求变成亲爱。piyatara,【形】更亲爱的。piyatama,【形】最亲爱的。piyadassana,【形】漂亮的。piyarūpa,【中】动人心目的外貌。piyavacana,【中】爱语，婉言。【形】婉转的。piyabhāṇī, piyavādī,【形】措词婉转。piyavippayoga,【阳】爱别离(与心爱的分离)。piyacakkhūhi sampassitabbo(MA.6./I,156.), 以爱眼相视。piyāpiya,【形】亲爱与怨恨的。《法句经》212偈︰“Piyato jāyatī soko, piyato jāyatī bhayaṃ; Piyato vippamuttassa, natthi soko kuto bhayaṃ.”(从喜爱生忧，从喜爱生怖；离喜爱无忧，从何处恐怖。)D.22./II,306.130.︰“Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti 1atthakāmā 2hitakāmā 3phāsukakāmā 4yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.(然，诸比丘！什么是‘爱别离苦’呢？于此，凡是可喜的、愉快的、合意的色、声、香、味、触、法；或者凡是1有益的欲、2有利的欲、3舒适的欲、4从执着中释放的欲，或母、或父、或兄弟、或姐妹、或朋友、或同事、或亲戚，凡是不和合、不集合、不联合、不会合。诸比丘！这称为‘爱别离苦’。)

Piyaṅgu,【阳】粟(medicinal plant﹐一种粗糙，抗旱，但不耐霜冻的一年生禾草 (Setaria italica)，作谷物、干草和饲料)。

Piyatā,【阴】心爱。

Piyā,【阴】妻子。

Piyāpāya,【形】爱别离的(与心爱的分离的)。

Piyāyati (piya 的【派】), 喜欢，持为亲爱的，投入的。【过】piyāyi。【过分】piyāyita。【现分】piyāyanta, piyāyamāna,【独】piyāyitvā。

Piyāyanā,【阴】爱，喜爱。

Pilakkha,【阳】糙叶榕(一种有粗糙叶片的无花果树 (Ficus infectoria)，果不可食)。

Pilandhati (api+nah+a), 装饰，穿上。【过】pilandhi。【过分】pilanhita。【独】pilandhiya, pilandhitvā。

Pilandhana,【中】装饰，穿着，修饰。

Pilavati, plavati (plav+a), 飘浮，很快地移动，游泳。【过】plavi。【过分】plavita。【独】plavitvā。cf. Uplavati (飘浮)。

Pilotikā,【阴】碎布，旧衣。

Pillaka,【阳】小动物。

Piḷhaka (v. l. miḷhakā), 粪虫(at S.17.5./II,228 is to be read as mīḷhakā “cesspool” (q. v.). The C. quoted on p. 228 expls incorrectly by “kaṃsalak’ādi gūthapāṇakā,” which would mean “a low insect breeding in excrements” (thus perhaps=paṭaṅga?). The trsl. (K.S. II.155) has “dung-beetle.”。

Pivati, Pibati (pā+a﹐pā被改成 piba), 喝(to drink)。【过】pivi。【过分】pita。【现分】pivanta, pivamāna。【独】pītvā, pivitvā。【不】pātuṃ, pivituṃ。

Pivana,【中】喝。

pis﹐【字根II.】磨擦(to grind)。

Pisati (pis磨擦+a), Piṃsati (pis磨擦+ṃ-a), 磨擦，压破。【过】piṃsi。【过分】piṃsita。【独】piṃsetvā。

Pisana, piṃsana,【中】研磨，磨成粉。

Pisāca, Pisācaka﹐Pesāca(梵piśācāḥ﹐piśācaka),【阳】小妖(a demon, goblin, sprite)，音译：毕舍遮、毘舍阇鬼。

Pisita,【中】肉。

Pisuṇa, 【形】中伤，挑拨离间(backbiting, calumnious, malicious)。pisuṇāvācā,【阴】两舌，挑拨的话。两舌：台语liong2 sih8，离间，嚼舌(哺舌poo7 sih8)，讲长短脚话kong2 tng5 te2 kha ue7。「沙门瞿昙舍弃中伤语(pisuṇaṃ vācaṃ)、戒除(paṭivirato)两舌(pisuṇāya vācāya)，不此处闻彼处告，以离间此处之诸人；又不彼处闻此处告，以离间彼处之诸人。」 “‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo Gotamo, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya《梵网经》D.1./I,4.。yāya vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca suññabhāvaṃ karoti, sā pisuṇā vācā. (DA.1(CS:p.1.72) Suññabhāvanti pītivirahitatāya rittataṃ. Sā pisuṇavācāti yāyaṃ yathāvuttā saddasabhāvā vācā, sā piyasuññakaraṇato pisuṇavācāti niruttinayena atthamāha. Pisatīti vā pisuṇā, samagge satte avayavabhūte vagge bhinne karotīti attho. Dṭ.1(CS:p.1.119) Cp. pesuna.

pih﹐【字根VII.】渴爱(to desire)。

Pihaka,【中】脾脏(spleen)。

Pihayati (pih渴爱+ya), 需要，渴望，努力。【过】pihayi。【过分】pihāyita。

Pihā, (<spṛh, 梵spṛhā)【阴】羡慕，欲望。apiha【形】无欲望。

Pihana﹐Pihanā(<piheti)﹐羡慕(envying)。

Pihāyanā,【阴】欲望，亲爱，钟爱。

Pihālu,【形】妄羡的。

Pihita, (pidahati 的【过分】)。

Piḷakā,【阴】疖子(boil)，水泡(blister)。

Piṃsati, 磨擦，压破。参考 pisati。

pī﹐【字根V.】乐于、嗜好(to take delight in)。

Pīṭha,【中】椅子，座位。pīṭhaka,【中】pīṭhikā,【阴】小椅子，长椅子。

Pīṭhasappī,【阳】跛者(cripple)。

Pīṇana,【中】喜悦，满足。

Pīṇeti (pīṇ+e), 使喜悦，取悦，使满意，鼓舞，使清新。【过】pīṇesi。【过分】pīṇita。【独】pīṇetvā。【现分】pīṇenta。

Pīta, (pivati 的【过分】)。

Pīta, pītaka,【形】黄色的，金色的。【阳】黄色。pītakasiṇa黄遍。kaṇikārapupphasamānaṃ pītakaṃ﹐相似于翅子树花(之色)，为金色 (Pterospermum Acerifolium)。

Pītana,【中】黄色素，黄色颜料。

Pīti (<pīṇayati使清新),【阴】禅悦，欢喜，高兴。pītipāmojja,【中】欢喜和高兴。pītibhakkha,【形】以禅悦为食的。pītimana,【形】心的喜悦，使高兴的。pītirasa,【阳】禅悦的味道，禅悦的情绪。sambojjhaṅga,【阳】喜觉支。pītisahagata,【形】有喜陪伴的。《分别论》(vibha.567)：Tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa–ayaṃ vuccati “pīti”.(此中，什么是喜呢？凡是喜、高兴、喜悦、极悦、欢乐、极欢乐、幸福、洋洋得意、心满意足，称为‘喜’。)

Pīna,【形】肥的，胖的，膨胀的。【梵】pīnāyatakarṇa(having a full and prominent ears), (两)耳厚长(《大般若经》(T6.968.2)作︰世尊耳厚广大修长轮埵成就)( (八十种好之一)。

Pīṇeti﹐高兴(to gladden)，快乐(please, cheer)，满意(satisfy),使强壮(to invigorate)。【过分】pīṇita。

pīḷ﹐【字根VII.】虐待(to maltreat)。

Pīḷaka,【形】压迫，压迫者。

Pīḷana,【中】pīḷa,【阴】压抑，受伤，损害。

Pīḷā (cp. Class. Sk. pīḍā fr. pīḍ) ,【阴】1.痛苦(pain, suffering )。2.压迫，伤害(oppression, damage, injury)。

Pīlikoḷikā (reading not quite sure, cp. koḷikā) ,【阴】眼屎(眼的分泌物)(eyesecretion)。

Pīḷita [pp. of pīḷeti] 已压迫，已折磨。dubbhikkhapīḷita, 食物缺乏的折磨。cp. abhipīḷita, papīḷita.

Pīḷeti (pīḷ虐待+e, cp. Vedic pīḍayati, pīḍ压), 压迫，压，压碎，使屈服，骚扰(to press, to weigh down heavily, to crush, to keep under, subjugate, to molest)。【过】pīḷesi。【过分】pīḷita。【独】pīḷetvā。

Puṃ, 音︰补(as a term for Purgatory (niraya地狱): see Bdhgh’s etym. of puggala补伽罗Vism.310.)。

Pukkusa(non-Aryan; cp. Epic Sk. pukkuśa, pukkaśa pulkasa),【阳】清洁工，拒绝，补羯婆(音译)( (Non-Aryan) tribe, hence designation of a low social class, the members of which are said (in the Jātakas) to earn their living by means of refuseclearing)。

Puggala(梵pudgala),【阳】个体(individual)，人(person, man；saṅgha或parisā的反义词)，补伽罗(character, soul(=attan))。puggalañū, 知人(knowing individuals)。parapuggala, 他人(another man)。purisapuggala, 个人(individual man, being, person)。Vism.310.：“pun ti vuccati nirayo, tasmiŋ galantī ti puggalā”(由于地狱之义的「补」(pun)及堕于彼处(地狱)之义的「伽罗」(galanti)而成为补伽罗(人)。)。补伽罗(puggala﹐梵语 pudgala补特伽罗)，《一切经音义》卷第十六(T54.406.2)︰「富伽罗(梵语此译为「数取趣」也，数数于三界中往来也，或云「补特迦罗」也)。」。虽然有以上的定义，称作「四双八辈」(cattāri purisayugāni aṭṭha purisapuggalā初果向、初果，乃至阿罗汉向、阿罗汉)的圣者，尚以「补伽罗」为名。puggalaparoparaññū﹐观察众人，知人胜劣，知人胜如(AA.7.64./IV,57-8.)︰puggalaparoparaññū hotīti evaṃ bhikkhu puggalānaṃ paroparaṃ tikkhamudubhāvaṃ jānanasamattho nāma hoti.(知人胜劣︰如是比丘识别众人高低、利钝。)。aṭṭha ca puggaladhammaddasā(< puggala-dhamma-(d)dasa, m.Nom.pl. dasa < dis/das, a. 看见的(人))﹐八辈(八个ㄍㄜˋ)见法之人。

cattāri purisayugāni aṭṭha purisapuggalā, 四双八辈(须陀洹道及须陀洹果，向斯陀含道及斯陀含果，向阿那含道及阿那含果，向阿罗汉道及阿罗汉果)。

Puggalapaññatti,【阴】《人施设论》巴利论藏第四部，「人」(puggala)，是指凡人、圣人、因人、果人等意义的人。「施设」(paññatti)意为类集、安立、与分别。全书包含论母(mātikā)与解说两部份。而在汉译《集异门足论》、《舍利弗阿毘昙论》〈人品〉中也有与本书相似的叙述。puggalika,【形】个人的，个体的。

Puggalappasanna(puggala人+pasanna已明亮)﹐为人光明正大。

Puṅkha,【中】箭羽(箭的羽毛部份the feathered part of an arrow)。Cp. poṅkha.

Puṅgava,【阳】公牛，高贵的人。Buddhaguṇagāthāvalī(佛陀功德颂)︰mahāpabodhipuṅgavo, v.53.；munipuṅgavo, v.96.﹑v.814.；paññapuṅgavo, v.141.；purisapuṅgavo, v.508.；isipuṅgavo,v.603.(ṛṣipuṅgava牛王仙, śatapañcāśatka, v.91.)。ñāṇapuṅgavo, v.618.。

Pucimanda(<picumanda),【阳】印度楝(the Nimba tree, Azadirachta Indica。参考 Nimba)。

Puccaṇḍa (pūti+aṇḍa),【中】腐臭的蛋。

pucch﹐【字根I.】询问(to question)。

Puccha,【中】尾巴。

Pucchaka,【阳】发问者。

Pucchati (pucch询问+a), 问，询问。【过】pucchi。【过分】puṇḍha, pucchita。【现分】pucchanta。【独】pucchitvā。【义】pucchitabba。【不】pucchituṃ。

Pucchana,【中】询问的行为。

Pucchā,【阴】问题。

Pujja,【形】光荣的，表示尊敬的。

Pujāriji, Pujāri ji,【印】【无】住持(abbot, 由主持供奉仪式转变而来的字)。Dhp.v.73.︰āvāsesu ca issariyaṃ(僧院为院主)。issariya(院主)可能不通用。

Puñchati (puñch+a), 拭去，清理。【过】puñchi。【过分】puñchita。【独】puñchitvā。【现分】puñchanta, puñchamāna。

Puñchana,【中】1.擦掉，2.擦拭的布料，手巾。

Puñchanī,【阴】擦拭的布料，手巾，音译：晡旃尼。

Puñja,【阳】堆，大堆。puñjakata,【形】成堆的，堆积的。

Puñña,【中】福，善，功德，功绩，正义。puññakamma,【中】福业(有功德的行动)。puññakata(=katapuñña)﹐作福。puññakāma,【形】想福的，想功德的。puññakiriyā,【阴】好行动，福业。puññakkhandha,【阳】福蕴(大量的功绩)。puññakkhaya,【阳】福尽(功绩的疲惫)。puññatthika,【形】想功绩的。puññapekkha,【形】希望有功德的。puññaphala,【中】福报，福果。puññabhāga,【阳】福份。Puññabhāgiyanti dibbe kāme patthetvā sucaritapāripūriyā devaloke nibbattassa attabhāvo puññabhāgiyo nāma, duccaritapāripūriyā apāye nibbattassa attabhāvo apuññabhāgiyo nāma.(顺福分：已望天国，实践善行，自体再生于天世间的顺福分之名。非顺福分：实践恶行，自体已再生于恶趣顺福分之名。)。puññabhāgī,【形】有福份的。puññabhisaṅkhāra﹐【阳】福行、善行。puññavantu,【形】有福的，有品德的。puññānubhāva,【阳】福的力量。puññabhisanda,【阳】积福。puññasampadā,【阴】功德财。A.9.10./IV,373.：九种补特伽罗者是世间无上福田(anuttaraṃ puññakkhettaṃ lokassa)：Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphala- sacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, gotrabhū.(阿罗汉、向阿罗汉、不还者、向不还果之现证者、一来者、向一来果之现证者、预流者、向预流果之现证者、(改变凡夫成为圣人的)种姓者。) A.7.58./IV,89.︰Mā bhikkhave puññānaṃ bhāyittha, sukhass’etaṃ bhikkhave adhivacanaṃ, yad idaṃ puññānan ti.(诸比丘！你们不要怕诸褔，这是乐的同义语，这即是诸褔。) Aṭ.7.59./CS:pg.3.182.︰puññānīti yadidaṃ vacanaṃ, etaṃ sukhassa iṭṭhassa vipākassa adhivacanaṃ nāmaṃ. (褔︰这句话，是乐的、令人喜爱的果报的同义语。)

(A.8.36./IV,241-3.) 施类福业事 戒类福业事 修类福业事
苦厄之人 少作 少作 未作
安乐之人 中作 中作 未作
四天王之伙伴 多作 多作 未作
忉利天之伙伴 多作 多作 未作
夜摩天之伙伴 多作 多作 未作
兜率天之伙伴 多作 多作 未作
自在化乐天之伙伴 多作 多作 未作
他化自在天之伙伴 多作 多作 未作

Puṭa, puṭaka,【阳】【中】(通常是以树叶做的)容器，口袋，篮子(“tube,” container, hollow, pocket)。puṭabaddha,【形】打包成包裹的。puṭabhatta,【中】一包饭。puṭabhedana,【中】包裹迸裂(种子)的袋子(breaking of the (seed-) boxes of the Pāṭali plant)。puṭaṃsa,【形】挂肩上的背包(装旅途资粮的肩袋)。

Putoḷi(=mutoḷi), 【阴】袋子(sack)。

Puṭṭha1 (poseti 的【过分】), 喂，滋养，培养。

Puṭṭha2 (pucchati 的【过分】), 已被问，已被审问。puṭṭhakāla, 已被问之时。

Puṇḍarīka,【中】白睡莲。

Puṇṇa (pūrati 的【过分】), 已满，已完成。puṇṇaghaṭa,【阳】已满的大水罐。puṇṇacanda,【阳】满月，望月，月圆。puṇṇapatta,【中】礼物。

Puṇṇamāsī, puṇṇamī,【阴】月圆日(农历十五。中国民间说「十五的月亮十六圆」，是因为月球绕地球转动，平均需要29天12小时44分钟。在「望」时，月、地、日最接近一条直线，月亮因此也最圆、最亮。月亮每次抵达「望」的时间不同，大多在农历十六日甚至十七日凌晨。目前泰、缅、斯三国的月圆日都不完全一样，会误差为一天。) Thupavaṃso︰Sve puṇṇamuposathadivase uttarāsāḷha nakkhattena﹐以星宿来说是明日「斗宿」的月圆的布萨日。S.22.82./III,100.︰Tena kho pana samayena Bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.(那时，世尊于布萨日，十五满月的月圆之夜，为比丘众所围绕在露地坐。)

Puṇṇatā,【阴】puṇṇatta,【中】满。

Putta,【阳】儿子，孩子。puttaka,【阳】小儿子。puttadāra, 孩子和妻子。mama putto, 我的儿子(在批注书中，佛陀有时用此句称呼他的证果的弟子)。

Puttima(=Puttimant, Puttavant), puttiya,【形】有孩子的。

Puthu,【无】分开的，个别的，甚远地和广阔地，个别地。【形】多的。

Puthujjana (BSK.pṛthagjana),【阳】凡夫，普通人，俗人，没有受过教育的人。Yena puthujjanoti, ettha–“Duve puthujjanā vuttā, buddhenādiccabandhunā; Andho puthujjano eko, kalyāṇeko puthujjano”ti. Tattha yassa khandhadhātu-āyatanādīsu uggaha-paripucchā-savana-dhāraṇa-paccavekkhaṇāni natthi, ayaṃ andhaputhujjano.(以那凡夫，此处–以太阳的种族佛陀所说，一种闇钝凡夫，一种善凡夫，闇钝凡夫为不学习问、闻、忆持、省思蕴处界的人。)(DA.1./I,59.；CS:p.1.58~9) (so hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano.(凡夫，因为生产、制造许多的各种不同的污染)。闇钝凡夫(andhaputhujjana)为不学习问、闻、忆持、省思蕴处界的人(khandhadhātu-āyatanādīsu uggaha-paripucchā-savana-dhāraṇa- paccavekkhaṇāni natthi, ayaṃ andhaputhujjano.) (DA.1./I,59.；CS:p.1.58~9)

Puthuka,【中】砸倒了玉米苗。【阳】小动物。

Puthubhūta﹐【形】广泛蔓延的。

Puthula,【形】宽广的，大的。

Puthuloma﹐【阳】鱼。

Puthuvī,【阴】地，土。

Puthuso,【副】不同地，不一致地。

Puna(cp. Vedic punar, punaḥ),【无】再一次(again)。punadivasa,【阳】下一天，隔天(punadivase, on the following day)。punābhinibbatti, 再生(birth in a new existence)。punappunaṃ,【无】一次又一次(屡屡)。punabbhava,【阳】再生(renewed existence, new birth)。punavacana,【中】punarutti,【阴】重复(repetition)。punāgamana,【中】再来，又来(coming again, return)。puna caparaṃ, 另外。punāvāsa,【阳】再生(rebirth)。punanivattati, 再转回来(to turn back again) punavāre(Loc.), 别的时间(another time)。

Punabbasu,【阳】井宿(二十七星宿之一)。

Punāti (pu+nā), 清理，筛出。【过】puni。【独】punitvā。

Puneti (puna+eti), 再来，又来。

Punnāga,【阳】胡桐(Alexandrian laurel tree﹐产于东印度群岛和太平洋群岛的藤 黄科胡桐属 (Calophyllum) 的乔木)。

pupph﹐【字根I.】开花(to blow (as a flower))。

Puppha,【中】花，〔生理〕月经来潮。pupphagaccha,【阳】开花植物，矮树丛。pupphagandha,【阳】花香。pupphacumbaṭaka,【中】花冠(环)，(戴在头上的)花串。pupphachaḍḍaka,【阳】清理凋谢的花的人，清道夫，厕所清洁工人。pupphadāma,【阳】花环。pupphadhara,【形】持花的。pupphapaṭa,【阳】【中】绣花布。pupphamuṭṭhi,【阳】一把花。puppharāsi,【阳】花堆。pupphavatī,【阴】月经期的女人。 akāla-puppha﹐非时花(非其开花季节开花)。

Pupphati (pupph开花+a), 开花，盛开花。【过】pupphi。【独】pupphitvā。

Pupphita (Pupphati‘开花’的【过分】), 已开花，已盛开花。

Pubba,【阳】脓，物质。

Pubba,【形】先前的(往昔：台语：以早i2 ca2，以往i2 ong2，以前i2 cing5，卡早khah ca2，古早koo2 ca2，向时hing3 si3，往阵ing2 cun7，往过ing kue3往摆ing2 pai2)，比较早的，东方人。(在【合】中) 以前曾经是，例： gatapubba = 曾经去过。pubbanta,【阳】过去，以前的末端。pubbakamma,【中】过去业。pubbakicca,【中】事前准备工作。pubbaṅgama,【形】走在前头的，在前的。pubbacarita,【中】前世传记。pubbadeva,【阳】古神，即：阿修罗。pubbanimitta,【中】前兆、瑞相。pubbapurisa,【阳】祖先，古人。pubbapeta,【阳】已故的鬼。pubbabhāga,【阳】前部份。【形】早先的。pubbayoga,【阳】前连接。pubbavideha,【阳】弗婆提洲、东胜身洲(东方大陆的名字)。

Pubbaṇṇa,【中】前食，首食(七谷的名字，七谷即：sāli 米(泰国说「小麦」wheat)、 vīhi 稻谷、yava 大麦(泰国说‘糯米’glutinous rice)、godhūma 小麦(泰国说「野豌豆」tares)、kaṅgu 黍(或小米、粟millet or sorghum)、varaka 豆(泰国说「薏苡仁」Job’s tears)、 kudrūsa 谷类)。

Pubbaṇha,【阳】午前。pubbaṇhasamaya,【阳】午前。

Pubbā,【阴】东部。

Pubbācariya,【阳】先师。

Pubbāpara,【形】什么开始和什么随后，前后的。

Pubbuṇḍhāyī,【形】(比他人)先起床的。

Pubbe,【处】从前，过去。pubbekata,【形】从前完成的。pubbenivāsa,【阳】宿世，前世。pubbenivāsañāṇā,【中】pubbesānussati,【阴】记得前世，前世智，前世随念。pubbe katahetu(=pubbekatahetu)﹐宿命造，其因为于前世所作业。又译作：因本作，本作因，宿作因。bhūtapubbaṃ,往昔。

Pumati﹐吹(台语：歕pun5)，打击。to blow, aor. pumi; ger. pumitvā。

Puma(Puman),【阳】雄，男，人(a male, a man)。nom sg. pumo; Instr. pumunā. Nom. pl. pumā(itthi-pumā men & women); Acc. sg. pumaṃ。

Pura﹐前面，之前(base of adv. & prep. denoting “before”; Abl. purato (adv. & prep.) in front of (with Gen.), before (only local))。

Pura(Vedic pur. f., later Sk. puraṃ nt. & purī f.),【中】1.城镇，城市(a town, fortress, city)。2.住处，房屋，房间(dwelling, house or (divided) part of a house (=antepura内室))。3.身体(the body )。

Purakkhata,【过分】已置在前面，已尊敬，已尊重。

Purakkharoti (purā (梵puraḥ) +kar行+o), 置在前面(to put in front)，尊敬(revere)。【过】purakkhari。【过分】purakkhata。【独】purakkhatvā。【现分】purakkharāna(holding before oneself)。【过.3.复】purakkharuṃ; 【独】purakkhatvā。

Purato,【无】在前，之前。purato purato, 之前之前。【反】pacchato pacchato, 之后之后。

Puratthā,【无】东部。puratthābhimukha,【形】向东方看的。

Puratthima,【形】东方的。《海寄归内法传》卷第三：「西国五天，皆名东方为前方，南为右方。」(T54.225.2)

Purā,【无】从前，在过去。

Purāṇa,【形】远古的，旧的，穿旧的，用过的，先前的。purāṇadutiyikā,【阴】前妻(本二，故二)。purāṇasālohita,【形】前血亲。

Purātana,【形】远古的，旧的，先前的。参考 purāṇa。

Purindada,【阳】富兰陀罗(天神王的浑名)。

Purima,【形】先前的，比较早的。purimajāti,【阴】purimattabhāva,【阳】前世，前生。purimataraṃ, 非常早，比较早的，更早的。purimā koṭi,本际(最初的边际)。Purimā…koti na paññāyati bhavataṇhāya ‘ito pubbe bhavataṇhā nāhosi, atha pacchā sambhavī’ti, evā c’etaj…vuccati. Atha ca pana paññāyati ‘idappaccayā bhavataṇhā’ti. (「有爱」之最初边际不可知而说：「从此以前无‘有爱’，(从此)以后有(有爱)之生起。」然而，可知：「由此缘有‘有爱’。」‘有爱’即对生存之执取。)

Purimakammabhava﹐以前的业有。PsA(CS:p.1.223)：purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho.(在以前的业有：在以前的业有，带来在过去生所作的业有。)

Purisa,【阳】雄，男人。purisakāra,【阳】男子气概。purisathāma,【阳】像男人的力量。purisadamma,【阳】被训练的人，被改变的人。purisadammasārathī,【阳】被调御的男人的教练。So vuccati yoggācariyānaṃ anuttaro purisadammasārathīti.(他被称为「诸调御者的无上调御人」)。purisaparakkama,【阳】像男人的努力。purisapuggala, 【阳】男的补伽罗。purisamedha,【阳】人祭(精明地提拔及鼓励官员)。purisaliṅga, purisavyañjana,【中】男性的性器官。purisājañña(purisa+jañña纯粹的﹑贵族的), 优秀的人。purisājaṇḍa,【阳】显著的男人。purisasādaka,【阳】食人者。purisādhama,【阳】坏男人。purisindriya,【中】男根，男子气。purisuttama,【阳】举世无双的人，最崇高的男人。Dhp.v.193.︰“Dullabho purisājañño, na so sabbattha jāyati. Yattha so jāyatī dhīro, taṃ kulaṃ sukhamedhatī”ti.(圣人极难得，彼非随处生；智者所生处，家族咸蒙庆。)

Purisatta (abstr. fr. purisa),【中】男子气概(manhood, virility)。

Pure,【副】在…之前，从前，比较早的。purecārika,【形】走在前头的，领先的。purejava,【形】跑在前面的。puretaraṃ,【副】在任何人之前，最早的。purebhatta,【中】午前。

Purekkhāra,【阳】放在前面，尊敬，热爱。

Purejāta,【形】前生的。前生缘(Purejātapaccayo)《发趣论》(Paṭṭhāna)(CS:p.1.7)：「前生缘(Purejātapaccayo)：1.~5 是眼(、耳、鼻、舌、身)处是依眼(、耳、鼻、舌、身)识界及其(意识界)诸法之前生缘为缘。6.~10 色(、声、香、味、触)处是依眼(、耳、鼻、舌、身)识界及其相应诸法之前生缘为缘。11.色处、声处、香处、味处、所触处依意界及其相应诸法之前生缘为缘。凡依止于某色而意界及意识界转者，其色依意界及其相应法之前生缘为缘，而于意识界及其相应之诸法，有时依前生缘为缘，有时不依(指无色界)前生缘为缘。」

Purohita,【阳】国王的宗教顾问(国师、司祭官)。

Pulava, pulavaka,【阳】虫。

Pulina,【中】沙，沙滩。

pus﹐【字根I.】1.珍爱(to cherish)。【字根VII.】2.滋养( to nourish)。

pū﹐【字根V.】使…洁净(uppannato purify)。

Pūga,【阳】公会，社团。【中】堆，槟榔果(青仔)。pūgarukkha,【阳】槟榔树(台语：青仔欉chenn a2 cang5)(一种棕榈属 (Areca) 和散尾葵属 (Chrysalidocarpus) 的东半球热带棕榈植物)。

pūj(梵pūj)﹐【字根VII.】礼拜(to worship)，供奉、供养(to offer)。

Pūjana, pūjā(fr. pūj, see pūjeti),【阴】供奉，尊敬，尊崇(devotional attention, honour, worship)。

Pūjaneyya, pūjanīya, pūjāraha,【形】有尊崇资格的，庄严的。

Pūjiya,【形】值得被尊敬的。【中】尊敬的对象。pūjiyamāna,【形】被尊敬的。

Pūjita, (pūjeti的【过分】) 尊敬，尊重，供奉。

Pūjeti (pūj+e), 尊敬，尊重，供奉。【过】pūjesi。【现分】pūjenta, pūjayamāna。【独】pūjetvā。【不】pūjetuṃ。

Pūti, pūtika,【形】腐烂的，腐败的，发恶臭的。pūtikāya,【阳】藏满污秽的身体。pūtigandha,【阳】臭味。pūtimaccha,【阳】臭鱼。pūtimukha,【形】有烂口的。pūtimutta,【中】牛的小便。pūtilatā,【阴】心叶青牛胆(见 Gaḷocī)。pūtimuttabhesajja﹐陈弃药(尿疗法，据说，每日喝自己的尿100c.c.以上才有疗效)。pūtimuttaṃ bhesajjānaṃ, 尿药(误译︰陈弃药)︰AA.4.27./III,43.︰Pūtimuttanti yaṃkiñci muttaṃ. Yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyoti vuccati, evaṃ abhinavampi muttaṃ pūtimuttameva.(牛的小便︰任何(牛)尿；金黄色身体的牛尿，正是这样新鲜的牛尿。)

Pūpa,【阳】【中】蛋糕。pūpakāra﹐制面包人(baker)。

Pūpiya,【阳】蛋糕商。

Pūya,【阳】脓(pus)。

pūr(梵pṛ / pṛṇ/ pūr)﹐【字根I.】全部、充满(to be full)。

Pūra,【形】满的，充满的。duppūra,【形】难满的。

Pūraka,【形】装满者，实践，完成。

Pūraṇa(<pūreti) 【形】【中】1.【形】充满(filling)。2.【中】填充物(an expletive particle)。padapūraṇa，偈诵填词(verse-filler)。

Pūrāpeti (pūreti‘填充’的【使】), 使填充。【过】pūrāpesi。【过分】pūrāpita。【独】pūrāpetvā。

Pūreti (pūr充满+e；< caus. of pūrati < pūr；梵pṛṇa(ā)ti <pṛ), 使充满，使填充，使实践，使完成，使圆满。【过】pūresi。【过分】pūrita。【现分】pūrenta, pūrayamāna。【独】pūretvā。【不】pūretuṃ。

Pūva,【阳】【中】蛋糕，面包。

Pūvika,【阳】蛋糕经销商。

Pekkha1 (-°) (cp.梵prekṣā f.& prekṣaka adj.; fr.pa+īks) 【形】looking out for, i.e.intent upon, wishing。puñña° desirous of merit.

Pekkha2 (grd.of pekkhati, 梵prekṣya)【形】盼望(to be looked for)，to be expected, desirable。

Pekkhaka,【形】正在看着的人。

Pekkhaṇa﹐pekkhana﹐【中】看，视力。

Pekkhati (pa+ikkh见+a), 看，看着。【过】pekkhi。【过分】pekkhita。【独】pekkhitvā。【现分】pekkhamāna。

Pekhuṇa,【中】孔雀的尾部羽毛。

Pecca(ger. of pa+i, BSk.pretya),【独】死后(after death)。

Peta,【形】死的，已故的。【阳】鬼。petakicca,【中】丧事。petayoni,【阴】鬼的状态。petaloka,【阳】鬼的世界。petavatthu,【中】鬼故事。

Pettaṇika,【形】靠父亲的财产生活的人。

Pettanika [fr. pitar] one who lives on the fortune or power inherited from his father A.III,76=300.

Pettāpiya(for pettāviya (Epic Sk. pitṛvya)),伯父(fatḥer’s brother, paternal uncle)。

Pettika(<pitar；梵paitṛka),【形】父亲的(paternal)。pettika gocara, 父亲行处(sake p. visaye “your own home-grounds” )。mātā-pettika, 母亲的及父亲的(maternal & paternal)。

Petī,【阴】女鬼。

Pettivisaya(& Pitti°) (petti饿鬼+visaya境) (梵paitrya-viṣaya & pitryaviṣaya, <pitar, 但受到peta(鬼)的影响),【阳】祖灵界(the world of the manes)，饿鬼界(the realm of the petas)。

Petteyya,【形】尊敬父亲的(father-loving, showing filial piety towards one’s father)。pettayyatā,【阴】孝顺，孝心。

Pema (<prī, see pīṇeti & piya；梵 Prema),【中】爱(友情)，感人的。pemanīya,【形】挚爱的，亲切的。

Peyya,【形】可以喝的。【中】饮料。

Peyyavajja,【中】善意的话。

Peyyāla,【中】同上(省略填词)。

Pelaka,【阳】野兔(hare)。

pes﹐【字根VII.】发送、寄(to send)。

Pesaka,【阳】寄件人，参加者。

Pesakāra,【阳】织布者。

Pesana,【中】送出，信息，服务。pesanakaraka。【阳】仆人。pesanakārikā,【阴】女仆人，婢女。

Pesala(cp. Epic Sk. peśala; SA.6.9.︰Pesalāti piyasīlā.),【形】举止良好( lovable, pleasant, well-behaved, amiable)。

Pesi, Pesī(梵 peśī), Pesikā,【阴】薄的切片；闭尸，意译为凝结、肉段。指第三个七日间的胎位。

Pesita (peseta 的【过分】) 已送出，已放出(sent out or sent forth)。pesitatta﹐自己已豁出去。

Pesīyati (peseta 的【被】), 被送。【现分】pesiyamāna。

Pesuṇa,【中】诽谤。pesuṇakāraka,【形】诽谤者。

Pesuṇika,【阳】诽谤。

Pesuñña,【中】中伤，毁谤，诽谤。Pāci.IV,12(CS:p.20)︰Pesuññaṃ nāma dvīhākārehi pesuññaṃ hoti– piyakamyassa vā bhedādhippāyassa vā. Dasahākārehi pesuññaṃ upasaṃharati– jātitopi, nāmatopi, gottatopi, kammatopi, sippatopi, ābādhatopi, liṅgatopi, kilesatopi, āpattitopi, akkosatopi.(诽谤︰有两种情况︰讨好别人、有挑拨的意图。集录十种诽谤情况︰(由)名字、种姓、工作、手艺、疾病、特征(或男性性器官)、染、犯罪、责备。)

Peseti (pes+e), 送出，送去，雇用，召唤，派人去拿。【过】pesesi。【过分】pesita。【现分】pesenta。【独】pesetvā。【义】pesetabba。。

Pessa, pessiya, pessika(<peseti),【阳】报信者，仆人。

Pessitā (<pessa, 梵preṣyatā),【阴】作仆人(being a servant, doing service)。

Peḷā,【阴】盒子，箱子，柜子，容器(箱、盆、罐、壶、桶、坛子)。

Pokkhara,【中】睡莲，睡莲植物，象鼻端，琴身。pokkharatā,【阴】美。pokkharapatta,【中】莲叶。pokkharamadhu,【中】睡莲的蜜汁。pokkharavassa,【中】一场花雨，雪暴风雨。

Pokkharaṇi,【阴】池塘，人造池。

Poṅkha,【中】箭羽(箭的羽毛部份)。参考 Puṅkha。

Poṭṭhapāda,【阳】布咤波陀月(月份名，大约在八月至九月之间，农历7月16至8月15)。

Poṭhana,【中】打，殴打。

Poṭheti, potheti (poth+e), 打，袭击，捻(手指)使劈啪作响。【过】poṭhesi。【过分】poṭhita。【独】poṭhetvā。【被】poṭhiyati。

Poṭhiyamāna,【现分】正在挨打。

Poṇa,【形】向下倾斜的，倾向于，聚合的，领导的。

Pota,【阳】1.小动物，2.芽，分枝，3.大船的小船。potaka,【阳】小动物。【阴】potikā。potavāha,【阳】水手。

Potthaka,【阳】【中】书，绘画的帆布。potthakasibbaka﹐【阳】装订书的人(book-binder)。

Potthanikā,【阴】匕首。

Potthalikā,【阴】人体模型，布娃娃。

Pothujjanika,【形】凡夫的。

Ponobhavika, ponobbhavikā(pono-=puna再),【形】再生。aponobhavika, 不再生(no more rebirth)。

Porāna, porānaka,【形】古的，旧的，先前的。porāṇaka-therā﹐诸古长老(复数)，批注书提到的，他们的主张学说有纪元前一世纪的斯里蓝卡之古长老们的场合。

Porisa,【中】男子气概，人(举高手)的高度。

Porisāda,【形】食人者。

Pori,【阴】彬彬有礼的，有礼貌的。

Porohicca,【中】国师的办公室。

Posa,【阳】人。

Posaka,【形】饲养的，有营养的，抚养的人。

Posikā,【阴】护士，后母。

Posatha,【阳】布萨，斋戒日。参考 uposatha。posathika,【阳】守持斋戒者。

Posana,【中】抚养，滋养，饲养。

Posāvanika,【中】抚养费，津贴，生计。

Posita (Poseti的【过分】), 已抚养，已滋养。

Poseti (pus +e), 滋养，抚养，照顾，喂。【过】posesi。【现分】posenta。【义】posetabba。【独】posetvā。【不】posetuṃ。

Plava,【阳】浮子，筏。plavana,【中】跳跃，浮子。

Plavaṅgama,【阳】猴子。

plu(梵plu)﹐【字根I.】飘浮(to float)，跳(to spring)。

Ph

Ph, 巴利文字母表的罗马化拼音第二十二个辅音字母。发音好像汉语中送气清音的 p。

Phaggu,【阳】禁食的时期(a special period of fasting)。

Phagguṇa (cp. Vedic phālguna),【阳】孟春月(月份名，大约在二月至三月之间，农历1月16至2月15；marking the beginning of Spring; always with ref. to the spring full moon, as phagguṇa-puṇṇamā at Vism.418)。phagguṇī, 二十七星宿之二(张宿 (pubbaphagguṇī)，翼宿 (uttaraphagguṇī))。

Phagguṇī (cp. Vedic phālgunī),【阴】孟春月。

Phaṇa(cp. Epic Sk. phaṇa),【阳】(眼镜蛇等)颈部因胁骨运动而膨胀的(the hood of a snake)。

Phaṇaka (fr. phaṇa),【中】(用来弄平头发等，外形像眼镜蛇膨着的颈部的)工具(Vin.II,107.)。

Phaṇī,【阳】眼镜蛇。

phad(梵spand)﹐【字根II.】颤抖(quiver)。

Phandati (phad(梵spand)颤抖+ṃ-a), 战栗(to throb, palpitate)。2.激起，悸动，搅乱(to twitch, tremble, move, stir)。【过】phandi。【过分】phandita。【现分】phandamāna,【独】phandetvā。

Phandana(<phandati, 梵spandana),【中】phandanā,【阴】悸动(throbbing)，震颤(trembling)，激动(wavering)。

Phandita (pp. of phandati),【中】悸动，激动(throbbing, flashing; throb)。

phar﹐【字根I.】弥漫(to pervade)。

Pharaṇa (fr. pharati),【中】1.充满(pervading, suffused (with), quite full (of))。2.弥漫，震颤( pervasion, suffusion, thrill)。pharaṇaka,【形】遍布的，装满的。

Pharati (phar弥漫+a), 弥漫，遍布，徧满。【过】phari。【过分】pharita。【独】pharitvā。【现分】pharanta。

Pharasu, parasu,【阳】斧头(hatchet)。

Pharusa,【形】粗糙的，苛刻的，无情的。pharusavacana,【中】pharusāvācā,【阴】言语粗鲁、苛薄，恶口。

phal(梵phal)﹐【字根I.】展现成果(to bear fruit)。【字根VII.】把…划分(to split up)。

Phala (cp. Vedic phala, to phal [sphal] to burst),【中】水果，坚果，结果，武器的刀锋。phalacitta,【中】果心，道果。phalaṭṭha,【形】停住在道的享乐。phalatthika,【形】找寻果报。phaladāyī,【形】成功的，有利的，结果的，产生果报的。phalaruha,【形】从种子生长的。phalabhāranamita,【形】果实硕重下垂。phalavantu,【形】产生果实的，有果实的。phalāphala,【中】各种不同的果实。phalāsava,【阳】果计。phalasamāpatti 果定(果三摩地)。D.16./II,100︰「阿难！当如来于一切相不作意(sabbanimittānaṃ amanasikārā)，于灭诸受的无相心三昧(=果定)具足住(ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati。)阿难！那时如来的身体，才会最舒服。」 DA.16./II,548.︰由住于‘果定’才会舒服(yasmā iminā phalasamāpattivihārena phāsu hoti)。‘果定’与‘灭尽定’不同。巴宙译︰入于灭想定；元亨版译︰入于灭受想三昧时。

Phalaka,【阳】【中】甲板，厚木板，盾。

Phalati (phal +a),1.分裂(to split, burst open)。2.结(果)，爆裂开(to become ripe, to ripen)。【过】phali。【过分】phalita, phulla。【独】phalitvā。【现分】phalanta。【使】phāleti , phāṭeti。

Phalika﹐水晶(crystal)。又作水精、颇梨。《翻译名义集》卷第三(大54.1105.3)作：「颇梨，或云塞颇胝迦。此云水玉，即苍玉也，或云水精，又云白珠。」

Phalin (fr. phala),【形】有果实(的树)，产生果实(bearing fruit)。

Phalu (cp. Vedic paru),【中】(芦苇等的)节(a knot or joint in a reed)。phalubīja,【中】(竹等)产出植物的节。

phas, phus(梵spṛś)﹐【字根I.】接触(to touch)。cp. (梵mṛś)接触(touch)。

Phassa1, (<phussati 去触)【阳】触觉，接触，古译：更乐。tiṇṇaṃ saṅgati phasso﹐三事和合触(i.e.眼cakkhu, 色rūpā, 眼识cakkhu-viññāṇa)，三法相依相关；亦即能缘之心(与心所)，依靠「依处」(vatthu﹐六依处之一)，取「所缘」(ārammaṇa﹐对象)，而产生识知的作用。

Phassa2 (grd.<phusati,梵spṛśya) 【形】被感觉(to be felt)。

Phassati﹐与phusati(触)相同。phassatī ti phasso.(Vism.527)

Phassanā(<phassa)【阴】触(touch, contact with )。

Phasseti (phus+e), 触，达到。【过】phassesi。【过分】phassita。【独】phassitvā。

Phāṇita,【中】甘蔗汁，糖蜜(juice of the sugar cane, raw sugar, molasses)。phāṇitapuṭa,【阳】叶制的甜蜜容器。Pāci.IV,348(CS:p.466)︰Phāṇitaṃ nāma ucchumhā nibbattaṃ.(糖蜜︰从甘蔗榨汁。)

Phātikamma,【中】恢复，增加，增进。

Phārusaka (<pharusa, cp.梵pāruṣaka),【中】刺篱木(sweet lovi-lovi﹐一种小的、常为灌木状的、雌雄异株的乔木 (Flacourtia indica) 原产马达加斯加和亚洲南部，在热带地区作为绿篱植物栽培，果深红色，微酸，味似李子——亦称雷蒙子 (ramontchi))。

Phāla,【阳】1.镵、犁头(ploughshare)。2.伐木楔。3.咸鱼，咸鱼片(loṇa-macchaphāla a string (?) or cluster of salted fish)。

Phālaka(fr. phāleti),【阳】分离者，打破者(splitting; one who splits)。Vism.413 (kaṭṭhaphālana)。

Phālana,【中】分离(splitting)。dāruphālana,【中】劈木头。Vism.500︰sūcimukhakhuradhārāhi vijjhanaphālanasadisaṃ dukkhaṃ uppajjati, 如受针刺及剃刀割裂之苦一样。。

Phāleti(phāl +e)(Caus. of phalati, phal; a variant is phāṭeti fr. sphaṭ), 打破，分离，切成碎片(to split, break, chop, in phrases)。【过】phālesi。【过分】phālita。【现分】phālenta。【独】phāletvā。【不】phāletuṃ。phaleyya(可能破裂)。gaṇḍaphālanaṃ karoti=gaṇḍaṃ phāleti﹐破痈。

Phāsu,【阳】安逸，安慰。【形】舒服的，容易的。phāsuka,【形】愉快的。phāsuvihāra﹐(安)乐住。aphāsuka, 不愉快的(unpleasant, uncomfortable, not well)。Sk. *sparśuka (cp. Pischel § 62), which would be a der. fr. spṛś in same meaning as phassa2 (“lovely”).

Phāsukā(梵pārśukā), phāsulikā(<phāsuḷi肋骨),【阴】肋骨、肋状物(rib, only in cpd. upphāsulika)。

Phāsuḷā (for phāsukā),肋骨(rib S.II,255 (phāsuḷ-antarikā))。

Phāsuḷī (cp. phāsukā & phāsuḷā),肋骨(a rib M.I,80.)。

Phiya,【中】桨、橹(oar)。

Phīta,【形】丰裕的，繁荣的，富有的(opulent, prosperous, rich)。

Phuṭa1 (pharati 的【过分】)(=phuta; at DA.I,217 puṭṭha, phuṭṭha), 已遍及，已弥漫，已传布(pervaded, permeated, thrilled；cp. pariphuṭa)。aphuṭa﹐不遍满。pītiyā phuṭa-sarīro,喜遍满身体。See also ophuṭa & cp. phuta3.

Phuṭa2 (pp. of sphuṭ to expand, blossom),开花(blossoming out, opened, in full bloom)。phuṭakumuda(Dāvs.IV,49.), 白莲开敷。cp. phuṭita.

Phuṭa3, 充满。A.I,159.︰‘Pubbe sudaṃ ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti.’(往昔此世界是充满有如无间(地狱)之人，村、邑、庄、都市栉比。)。The same passage as M.I,377 is found at D.I,57, where T. reads phuṭṭa (as also at DA.I,168), with vv. ll. puṭṭha & phuṭa.

Phuṭṭha (phusati 的【过分】) 接触(touched, affected by, influenced by)。

Phulla, phullita,【过分】已完全打开，已完全扩大，已盛开花。

phus(梵spṛś)﹐【字根I.】接触(to touch)。cp. (梵mṛś)接触(touch)。

Phusati (phas, phus(梵spṛś)接触+a), 触，到达，达到。【过】phusi。【现分】phusanta, phusamāna。【过分】phusita, phuṭṭha。【独】phusitvā。

Phusana (abstr. fr. phusati1), 【中】触(touch)。

Phusanā (abstr. fr. phusati1),【阴】得到，触证(attainment, gaining, reaching)。

Phusita1 (either pp. of phusati2 or direct correspondent of Sk. pṛṣata (see pasata2)), 下雨(rain-drop)。

Phusita2 (pp. of phusati2 2. i. e. pruṣ, cp. Sk. pruṣita sprinkled, pṛṣatī spotted antelope), (spotted, coloured, variegated (with flowers) Sn.233 (°agga=supupphit’agga-sākha KhA 192)。

Phusita3, Phussita3 (=phassita2, Kern. Toev. s. v. takes it as pp. of *puṃsayati), 已触(touched, put on, in phusitaggaḷa with fastened (clinched) bolts (or better: door-wings)。

Phusitaka (fr. phusita1),【形】下降(having raindrops)。S.12.23./II,32.︰“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṃ paripūrenti. (诸比丘！譬如天降雨于山顶，落大粒时，其水转向低处、充满山侧之洞穴、罅、隙、壑，充满山侧之洞穴、罅、隙、壑，更充满小池，充满小池更充满大池， 充满大池更充满小河，充满小河更充满大河，充满大河，继而充之于海，大海。)

Phusīyati (phusati 的【被】), 被触。

Phussa1 (fr. puṣ to blossom, nourish, etc. cp. Ved. puṣya),【阳】报沙月(月份名，大约在十二月至一月之间，11月16至12月15)，鬼宿(二十七星宿之一)。

Phussa2 (ger. of phusati1), 接触(touching, realising)。

Phussa3 (grd. formation fr. phusati2; scarcely fr. Sk. puṣya (to puṣ nourish, cp. poseti),【形】有斑驳的，华丽彩色的(speckled, gaily-coloured)。 phussakokila, 斑驳的杜鹃鸟(the spotted cuckoo)。phussaka(pussaka), 有斑驳。

Phussaphussaratha,【阳】国家马车 (它自己到处奔跑，为了要找一位王座的继承人)。phussarāga,【阳】黄晶(topaz)。

Pheggu (cp. Vedic phalgu ),【中】围绕木髓的木材，无价值的事物(accessory wood, wood surrounding the pith of a tree)。

Pheṇa (cp. Vedic phena),【中】泡沫，浮渣，泡(scum, foam, froth)。pheṇapiṇḍa,【阳】一团泡沬。pheṇuddehaka,【形】呕吐泡沫。

Pheṇaka =pheṇa Vism.254; VbhA.237.

Pheṇila (梵ariṣṭa 阿唎瑟迦柴),【阳】无患子(soap-berry plant；Sapindus mukorossii Gaertn.，又称为黄目子、肥皂果、假龙眼破布子，无患子科，落叶乔木，高二三丈。成树1～3月落叶前转金黄色，甚美观，适作行道树、庭园树、诱鸟树。种子可代替肥皂洗涤衣物)。《木槵子经》中说：「佛告王言。若欲灭烦恼障报障者。当贯木患子一百八。以常自随。若行若坐若卧。恒当至心无分散意。称佛陀达摩僧伽名。乃过一木患子。如是渐次度木患子。若十若二十。若百若千。乃至百千万。若能满二十万遍。身心不乱。无诸谄曲者。舍命得生第三焰天。衣食自然。常安乐行。若复能满一百万遍者。当得断除百八结业。始名背生死流。趣向泥洹。永断烦恼根。获无上果。」(T17.726.1)

Phoṭa (fr. sphuṭ, cp. Sk. sphoṭa)( (v.l. pota & poṭha),【阳】phoṭaka,【中】疖子，水泡(swelling, boil, blister)。

Phoṭaka=phoṭa

Phoṭṭhabba(grd. of phusati),【中】能被触者，触觉，接触，触(tangible, touch, contact)。

Phosita (pp. of phoseti, cp. Sk. pruṣita),【过分】已洒(sprinkled)。

Phoseti (Caus. of phusati2, cp. Sk. pruṣāyati=P. phusayati), 洒(to sprinkle (over) Vin.II,205 (inf. phosituṃ)。pp. phosita。cp. pariphoseti。

B

B, 巴利文字母表的罗马化拼音第二十三个辅音字母。发音是带音的 b，汉语没有这个辅音，请参考英语或马来语的发音。

Baka,【阳】鹤(crane)，苍鹭 (heron)。

Bajjhati (bandhati 的【被】), 被限制，被逮捕，被捕捉(在陷阱等中)。

Battiṃsati(=dvattiṃsati),【阴】三十二。

Badara,【中】枣子(jujube fruit)。badaramissa,【形】混合枣子的。

Badarī,【阴】枣树(多年生小乔木 (jujube tree；Ziziphus jujuba))。

Badalatā,【阴】盘陀罗多(一种有甜味的藤)。

Baddha (bandhati 的【过分】), 已限制，已诱捕，已抓住，已使牢固，已装配。baddhajalika,【形】合十的。baddharāva,【阳】陷入陷阱的啼叫，被捕捉的呜咽。baddhavera,【中】(心胸等)狭小的敌意。【形】有如此的敌意。

Badhira,【形】聋的，聋子。andhabadhira﹐无知的聋子。

bandh﹐【字根I.】绑(to bind)。

Bandha(<bandh, cp. Vedic bandhana),【阳】bandhana,【中】束缚，脚镣，执着，关押，补缀。D.12./ I,224.︰purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ karoti﹐切断旧的系缚，制造新的系缚。

Bandhakī(fr. bandhaka, cp. Epic Sp. bandhukī a low woman=pāṃśukā & svairinī) ,【阴】贱女(an unchaste woman (lit. binder) Vin.IV,224 (pl. bandhakiniyo)。

Bandhati (bandh绑+a), 绑，结合，联合，系，关押，捕获，组成。【过】bandhi。【过分】baddha。【现分】bandhanta。【独】bandhitvā, bandhiya。【不】bandhituṃ。【义】bandhitabba, bandhanīya。

Bandhana(<bandh),【中】捆绑(用…绑…binding)，束缚(bond)，结(fetter)。bandhanāgāra,【中】监狱。bandhanāgārika,【阳】囚犯，狱卒。

Bandhava,【阳】同族者，亲戚关系。

Bandhāpeti (bandhati‘绑’的【使】), 使被限制，使被束缚。【过】bandhāpesi。【过分】bandhāpita。

Bandhu,【阳】同族者，亲戚关系。参考 Bandhava。bandhujīvaka,【阳】朱槿(China-rose plant﹐亚洲的一种开红花的扶桑 (Hibiscus rosa-sinensis))。bandhumantu,【形】有亲戚的，很多族亲。

Babbaja,【中】须芒草(Andropogon Muricatus，参考 Usīra) 的芬香根。

Babbu, babbuka,【阳】猫。

Barihisa,【中】亚香茅(参考 Kusa)。

Bardo﹐【藏】中阴，意思是「介于两者之间」。

Bala,【中】力量，能力，精力，武力，军队。balakoṭṭhaka,【中】要塞，堡垒。balakkara,【阳】暴力，用力。balagga,【阳】集合。balada,【形】出力的，授予权力。baladāna,【中】出力。balappatta,【形】取得政权的，执政的，当权的，变强壮的。balavantu,【形】有力的。balavahana,【中】军人和兵车。

Balakaya, Balakāya,【阳】军队。A.7.63./IV,107.：rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ–hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. (王之国境城镇，许多军队居住，这即是：象兵、骑兵、车兵、弓射手、旗手、参谋、粮食部队、威猛的王子、突击队、大龙队、勇士、胸甲兵、奴仆子。)

Balaṭṭha, balattha,【阳】军人，军队的成员。

Balākā,【阴】褐鹤。

Bali (cp. Vedic bali; regarding etym. Grassmann connects it with bhṛ),【阳】1.供品(religious offering, oblation)。2.收入，税(tax, revenue)。3.一位阿修罗的名字(Asura D.II,259.)。A.5.41./III,45.：(pañcabaliṃ五种献供)：ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ.(亲族献供、客人献供、祖先献供、国王献供、向天献供)。balikamma, 供奉(offering of food to bhūtas, devas & others)。baliṅkatā, 献供者(one who offers (the five) oblations)。balipaṭiggāhaka,【形】受供，收入，值得供养(receiving offerings, worthy of oblations)。balipuṭṭha(Sk. balipuṣṭa),【阳】乌鸦(a crow)。balisādhaka, 税务员(tax collector, tax gatherer)。baliharaṇa,【中】税收(taking oblations A.V,79 (balivanasaṇḍa))。balikaraṇa, 献供(oblation, offering of food)。balikāraka, 献供(offering oblations J.I,384.)。balipīḷita, (crushed with taxes J.V,98.)。

Balivadda, balibadda(cp. Sk. balivarda),【阳】(装备好的耕)牛(an ox, esp. an ox yoked to the plough or used in ploughing)。DhA.I,24 (dhuraṃ vahanto balivaddassa, v. l. balibaddassa))。

Balika (fr. bala) ,【形】强壮的(strong; only in der. balikataraṃ (compar.) adv. in a stronger degree, more intensely; & dubbalika weak.)。

Balin (fr. bala),【形】有力的，强壮的(strong)。paññābalī, 慧力。

Balya1 (der. fr. bala) ,【中】强壮(belonging to strength)。dubalya(=dubballa), 无力(Abl. dubbalyā as adv. groundlessly, without strong evidence)。

Balya2(C. bālya) (fr. bāla, cp. P. & Sk. bālya)愚蠢(foolishness, stupidity)。

Baḷavā (f.) [cp. Vedic vaḍavā] a mare, only in cpd. °mukha the mare’s mouth, i. e. an entrance to Niraya (cp. Vedic vaḍavâgni & vaḍavāmukha) Th.1, 1104 (trsl. “abyss-discharged mouth,” cp. Brethren, p. 418).

Bavhābādha,【形】满身疾病的。

Bahala,【形】厚的，密集的。bahalatta,【中】厚度。bahalabahala﹐浓浓地。

Bahi,【无】，外部，外面。bahigata,【形】出去的。bahinagara,【中】外部的城市，城外。bahinikkhamana,【中】外出。

Bahiddhā,【无】外面，外部的。

Bahu﹐bahu-﹐bavh-﹐bahv-﹐(Vedic bahu, doubtful whether to),【形】很多，多数，充分，丰富的(much, many, large, abundant; plenty; very, greatly) Instr. sg. bahunā; Nom. pl. bahavo & bahū; nt. pl. bahūni; Gen. Dat. bahunnaṃ & bahūnaṃ, bahunnaṃ; Instr. bahūhi; Loc. Bahūsu; nt. Nom. bahu; bahuṃ & bahud (i.e. bahud-eva) ; nt. n. bahuṃ a large quantity (opp. appaṃ); Abl. bahumhā. 【副】很多(so much)。compar. bahutara greater, more, in greater number (pl. bahutarā, opp. appakā)。【复】许多人。bahuka,【形】多数。bahukaraṇīya, bahukicca,【形】有很多事要做，忙碌的。bahukāra,【形】很耐用的，非常有用的。bahukkhattuṃ,【副】很多次。bahujana,【阳】众多的人。bahujāgara,【形】非常觉醒的。bahudhana,【形】有许多财富的。bahuppada,【形】多脚的，给很多的。bahubbīhi,【语】关系复合词。bahubhaṇḍa,【形】有丰富货物的。bahubhāṇī,【形】饶舌的，多讲话的。bahubhāva,【阳】丰富。bahumata,【形】很受尊敬的，被多数人接受的。bahumāna,【阳】bahumānana,【中】尊敬。bahumānita,【形】非常尊敬的。bahuvacana,【中】复数。bahuvidha,【形】多方面的，各种形式的。bahussuta,【形】非常有学问的。

Bahutta,【中】多种，多数。

Bahudhā,【副】以许多方式。

Bahula,【形】丰富的，时常发生的。bahulatā,【阴】bahulatta,【中】丰富。bahulaṃ,【副】大概，时常。bahulīkata,【形】时常练习的。bahulīkaraṇa, bahulīkamma,【中】bahulīkāra,【阳】继续练习，热心训练。Bahulīkarotīti kathaṃ bahulīkaroti? āvajjanto bahulīkaroti, jānanto bahulīkaroti, passanto bahulīkaroti, paccavekkhanto bahulīkaroti, cittaṃ adhiṭṭhahanto bahulīkaroti, saddhāya adhimuccanto bahulīkaroti, vīriyaṃ paggaṇhanto bahulīkaroti, satiṃ upaṭṭhāpento bahulīkaroti, cittaṃ samādahanto bahulīkaroti, paññāya pajānanto bahulīkaroti, abhiññeyyaṃ abhijānanto bahulīkaroti, pariññeyyaṃ parijānanto bahulīkaroti, pahātabbaṃ pajahanto bahulīkaroti, bhāvetabbaṃ bhāvento bahulīkaroti, sacchikātabbaṃ sacchikaronto bahulīkaroti.(多作(bahulīkaroti)者，如何而多作？正在倾心多作，知多作，见多作，观察多作，心决定多作，信解多作，提起精进多作，念近住多作，心集中多作，慧知多作，证知应证知多作，遍知应遍知多作，断应断多作，多作应多作而多作，现证应现证多作。) (Ps.CS:p.285；PTS.II,94.)

Bahulīkaroti (bahula+ī+kar行+o), 认真地着手进行，增加。【过】bahulīkari。【过分】bahulīkata。

Bahuso,【副】大概，时常，重复地。

Bahūpakara,【形】非常有帮助的。

Bāṇa,【阳】箭。bāṇadhi,【阳】箭袋。

bādh﹐【字根I.】骚扰(to harass)。

Bādhaka,【形】避免的，不断袭击的，阻隔的。bādhakatta,【中】妨害的事实。

Bādhati (bādh骚扰+a), 阻碍，阻隔，使痛苦，诱捕。【过】bādhi。【过分】bādhita。【独】bādhitva。

Bādhana,【中】妨害，痛苦，陷阱，捕捉。A.1.14.：Appābādhānaṃ yadidaṃ Bākulo.(无病者(appābādhānaṃ)，是薄俱罗(Bākulo))。appābādho appātaṅko, 无病者。

Bādha,【阴】妨害，预防。

Bādhita, (Bādheti的【过分】) 压迫，使痛苦，骚扰。

Bādheti (bādh骚扰+e), 压迫，使痛苦，骚扰，诱捕，避免。【过】bādhesi。【现分】bādhenta。【独】bādhetvā。

Bāttiṃsati﹐【数】三十二。bāttiṃsati lakkhaṇa﹐三十二相。三十二相大人相(巴dvattiṃsamahāpurisa-lakkhaṇāni；梵dvātriṃśan mahā-puruṣa-lakṣaṇāni) (D.30.)︰(1)足安平立相(suppatiṭṭhita-pādatā-lakkhaṇa；梵 su-pratiṣṭhita-pāda)，即足下平满相。平足蹈地，平(足)举起，脚掌完全放下触地。(2)脚掌轮相(pāda-tala-cakka-lakkhaṇa；梵 cakrāṅkita-hasta-pāda-tala)，即千辐轮相。两脚掌生二轮，有千辐(之肉纹相)、有辋、有毂，所有的纹路明显，分明整然。(3)足踵(圆满)广平相(āyatapaṇhi-lakkhaṇa；梵 āyata-pāda-pārṣṇi)，足跟广平相。(4)(诸)指纤长相(dīghaṇguli-lakkhaṇa；梵 dīrghāṅguli)，手臂美嫩形端正，指头柔软又纤长。(5)身体直如梵天相(brahmujugatta-lakkhaṇa；梵 ṛjugātratā)，有如梵天身直挺，清秀明净长得帅。(6)七隆满处相(sattussadatā-lakkhaṇa；梵 saptotsada)即两手、两足、两肩、颈项等七处(肉)皆隆满。(7)手足柔软相(mudutalunahatthapāda-lakkhaṇāni；梵 mṛdu-taruṇa-hasta-pāda-tala)。(8)手足有网缦相(jāla-hattha-pāda-lakkhaṇāni；梵 jālāvanaddha-hasta-pāda)手足指间，有缦网相。《大本经》(T1.5.2)︰「三者、手足网缦，犹如鹅王。」《中阿含59经》《三十二相经》(T1.493.2)：「8大人手足网缦，犹如鴈(=雁)王。」(9)足踝高相(ussaṅkhapāda-lakkhaṇa；梵 ucchaṅkha-pāda)两踝月庸相(ussaṅkhapāda)，即足趺隆起相，为足背高起圆满之相。(10)身毛端向上相(uddhagga-lomatā-lakkhaṇa；梵 ūrdhvaṃ-garoma)身毛向上生，乌青色(nīlāni añjanavaṇṇāni)、卷曲状(kuṇḍalāvaṭṭāni)、向右旋(dakkhiṇāvaṭṭakajātāni)。(11)小腿如羚羊相(eṇijaṅgha-lakkhaṇa；梵 aiṇeya-jaṅgha)。小腿像羚羊腿。小腿，古译作︰腨(足专ㄕㄨㄢˋ)。(12)肌肤软细相(sukhumacchavilakkhaṇa；梵 sūkṣma-suvarṇa-cchavi)，即皮肤细软相，尘垢不沾身。(13)黄金色相(suvaṇṇavaṇṇalakkhaṇa；梵 suvarṇa-varṇa)有似黄金的皮肤。(14)马阴藏相(鞘内藏阴相)(kosohita-vatthaguyha-lakkhaṇaṃ；梵 kośopagata-vasti-guhya)，指男阴密隐于体内如马阴之相。《中阿含59经》：「13大人阴马藏。犹良马王。」(15)身围如尼拘律树相(nigrodha parimaṇḍala-lakkhaṇa；梵 nyagrodha-parimaṇḍala)身围如尼拘律树(榕树科)，身形圆好。(16)立正不弯时，双手掌可触摸双膝(相)(ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati；梵 sthitānavanata-pralamba-bāhutā)，即不弯触膝相(anonama-jaṇṇuparimasana-lakkhaṇa)。(17)上躯如狮子相(sīhapubbaddhakāya-lakkhaṇa；梵 siṃha-pūrvārdha kāya)即︰上身安住如狮子。《大本经》(T1.5.2)︰「胸膺方整如师子。」▓46世尊身分上半圆满，如师子王威严无对。(18)两肩间充满相(citantaraṃsa-lakkhaṇa；梵 citāntarāṃsa)。又作腋下平满相、肩膊圆满相。(19)两肩圆度相等相(samavaṭṭa-kkhandha-lakkhaṇa；梵 su-samvrta-skandha) 即两肩圆满丰腴之相。《中阿含59经》：「21大人两肩上连，通颈平满。」(20)最上之味觉相(rasagga-saggitā-lakkhaṇa；梵 rasa-rasāgratā)脖子之上(舌上)，味觉敏锐传滋味。大本经》(T1.5.2)︰「二十六、咽喉清净，所食众味，无不称适。」(21)眼绀碧青相(abhinīla-netta-lakkhaṇa；梵 abhinīla-netra)目绀青色相，如青莲华。《大本经》(T1.5a)︰「三十、眼如牛王，眼上下俱眴。」(22)眼睫如牝牛相(go-pakhuma-lakkhaṇa；梵 go-pakṣmā)又作眼睫如牛王相，指睫毛整齐而不杂乱。▓38世尊眼睫上下齐整稠密不白。(23)头顶有肉髻相(uṇhīsasīsa-lakkhaṇa；梵 uṣṇīṣa-śiraskatā)顶上有肉，隆起如髻形之相。《中阿含59经》：「31大人顶有肉髻，团圆相称，发螺右旋。」▓66顶相无能见者。◆1无见顶。–此「无见顶」之说须要保留。(24)一一毛由一一毛孔生(相)(ekekalomo ca hoti；梵 ekaika-roma-pradakṣiṇāvarta)一孔一毛(ekeka-loma)，指一孔各生一毛。《大本经》(T1.5.2)︰「其毛右旋，绀琉璃色。」《中阿含59经》：「11大人一一毛，一一毛者，身一孔一毛生，色若绀青，如螺右旋。」▓64世尊身毛绀青光净。如孔雀项。红晖绮饰色类赤铜。◆31毛处处右旋。(25)眉间生白毫毛(相)(uṇṇā bhamukhāntare jātā；梵 ūrṇā-keśa)。眉间生白毫毛似兜罗绵(odātā mudutūlasannibhā)。《大本经》(T1.5a)︰「三十一、眉间白毫柔软细泽，引长一寻，放则右旋螺如真珠。」(一寻︰一成人的身高)▲70眉间毫相光白鲜洁。「白毫相」长一寻，或一丈五尺(T34.29.1)，恐怕是讹传。(26)四十齿相(cattālīsa-lakkhaṇa；梵 catvāriṃśad-danta)齿有四十颗。(27)齿无缝相(aviraḷadanta-lakkhaṇa)，无间隙，极坚固。《中阿含59经》：「24不踈齿。」(28)广长舌相(pahūta-jivha-lakkhaṇa；梵 prabhūta-tanu-jihva) 又作广长舌相、舌广博相、舌软薄相。舌头可伸展至发际。《大本经》(T1.5.2)︰「左右舐耳。」(29)梵音之迦陵频伽声音(相)(brahmassaro ca karavīkabhāṇī；梵 brahma-svara)，梵音(brahmassara)，声如迦陵频伽鸟(karavīka-bhāṇi)的清脆(《佛说长阿含经》卷第五(T1.35.2-3)︰「一者其音正直。二者其音和雅。三者其音清彻。四者其音深满。五者周遍远闻。具此五者。乃名梵音。」(30)狮子颊相(sīhahanulakkhaṇaṃ；梵 siṃha-hanu)指两颊隆满(两腮圆润)如狮子颊。▲65颊相平满。▲66颊无缺减。▲66颊无过恶。(31)齿整齐相 (samadantasudāṭhālakkhaṇāni；梵 sama-danta)。(32)齿纯白相(susukkadāṭhālakkhaṇāni；梵 suśukka-danta)。

▲=《方广大庄严经》(T3.557.2~3)卷第三

▓=《大般若波罗蜜多经》卷第三百八十一 (T6.968.8~9)

◆=《坐禅三昧经》卷上(T15.276.3)

Bārasa,【形】十二。

Bārāṇasī,【阴】贝拿勒斯(印度东北部城市瓦腊纳西 (Varanasi))。Bārāṇaseyyaka,【形】贝拿勒斯制造的，来自贝拿勒斯的。

Bāla,【形】年轻的，无知识的，愚蠢的。【阳】孩子，愚人(fool)。bālaka,【阳】孩子。bālata,【阴】愚蠢。cf. mūḷha(愚人)。Tīṇ’imāni, bhikkhave, bālassa bālalakkhanāni bālanimittāni bālapadānāni.(诸比丘！此三是愚人的愚痴之特征、愚痴之特相、愚痴之特质。)

Bālā, Bālikā,【阴】女孩。

Bālisika,【阳】渔夫。

Bālya,【中】童年，愚蠢。

Bāvīsati,【阴】二十二。

Bāhā,【阴】手臂(台语：手胳头chiu2 kok thau5)，柱，柄。bāhābala,【中】臂力，即：手工劳动。在印度古老的文献—「吠陀赞歌」的「原人歌」中，最早谈到了人类的起源，歌中述说印度的四个种姓阶级里；婆罗门（ Brahmana，司祭者）生于原人的嘴、剎帝利（Ksatriya，王族）生于原人的双臂、吠舍（Vaisya，庶民）生于原人的双腿，而首陀罗（Sudra，奴隶）则是从原人的双足出生。

Bāhābalaparicita (bāhā臂+bala力+paricita获得【过分】) 【过分】以臂力获得。

Bāhita, (bāheti 的【过分】)。

Bāhira,【形】外部，外部的，外国的。【中】外面。bāhiraka,【形】外道的，局外人。bāhirakapabbajjā,【阴】外道出家人(佛教以外的出家人)。

Bāhiratta,【中】外在性。

Bāhu,【阳】手臂。

Bāhujañña,【形】民众的，众人的。

Bāhulika,【形】生活得丰富充裕的。

Bāhulla, bāhulya,【中】丰富，豪华的生活。

Bāhusacca,【中】多学，多闻，非常有学问。

Bāheti (vah+e), 防范，防止，除去。【过】bāhesi。【过分】bāhita。【独】bāhetvā。

Bāḷha,【形】强壮的，很多的，过多的。bāḷhaṃ,【副】强烈地，过度地，非常地。

Bidala,【中】分裂的豌豆，劈开的竹子，木板条，条板。

Bindu,【中】点滴，点，琐事。bindumatta,【形】一滴的分量。bindumattaṃ,【副】只有一滴。

Bimba(cp. Class. Sk. bimba),【中】1.图像，图形，(太阳或月亮的)圆平面(shape, image)。2.葫芦科苦瓜属(the red fruit of Momordica monadelpha, a species of Amaranth [cp. Sk. bimba & bimbī, a kind of gourd])。bimboṭṭha(f. bimboṭṭhī) ,【阳】红唇((having) red lips )。

Bimbā,【阴】频婆(悉达多王子 (Siddhartha) 的妻子的名字)。

Bimbika=Bimba 2。

Bimbi, Bimbī(=Sk. bimbī),黄金，黄金色(gold, of golden colour DA I.280=SnA 448 (in Bdhgh’s fanciful etym. of king Bimbisāra, viz. bimbī ti suvaṇṇaṃ, sārasuvaṇṇa-sadisa-vaṇṇatāya B.))。

Bimbohana,【中】枕头(pillow)。

Bila1 (Vedic bila, perhaps fr. bhid to break),【中】兽穴，洞(a hole, den, cave)。

Bila2,【中】部分(a part, bit J.VI.153 (bilasataṃ 100 pieces)。Abl. bilaso(adv.), 一片一片地(bit by bit)。

Bila3(cp. Sk. viḍa),【中】一种盐(a kind of salt Vin.I,202; M.II,178, 181.)。

Bilaṅga(Sk. viḍaṅga the plant Embelia ribes(白花酸藤子，紫金牛科，强壮补血，治胃酸缺乏，食欲不振，鲜酸藤果二至三钱。水煎服), and vilaṅga the plant Erycibe paniculata(Convolvulaceae旋花科)),【阳】白花酸藤子。bilaṅgathālikā，【阴】酸粥锅刑。劣质白花酸藤子的碎米粥(kaṇājaka bilaṅgadutiya；sour gruel酸粥)。

Bilaso,【副】一片一片地。

Billa,【阳】孟加拉国苹果、频婆果(印度的一种有刺的乔木 (marmelos tree；Aegle marmelos；wood apple)。

Biḷāra,【阳】猫。biḷārabhastā,【阴】风箱。

Biḷālī,【阴】母猫，一种块茎植物。

Balisa & Baḷisa (cp.Sk.baḍiśa)【阳】【中】钩、钩(a fish-hook)。

Bīja,【中】种子，种籽，细菌，产生元素。有五种生种子(pañca bījajatani)：根种(mūlabījaṃ)，茎种(khandhabījaṃ)，节种(phalubījaṃ)，枝种(aggabījaṃ) ，(种)种子(bījabījaṃ)。bījakosa,【阳】花的胚囊，果皮，阴囊。bījagāma,【阳】种子王国。bījajāta,【中】种子的种类。bījabīja,【中】以种子繁殖的植物。

Bībhacca,【形】可怕的，恐怖的。

Bīraṇa,【中】岩兰草、须芒草(Andropogon muricatus)，味道带着青苔味，属于越陈越香的精油。原产地印度称为「Khas-khas」，所谓「镇定之油」。但是它不会镇压神经系统来达到镇定效果，相反的，它能让您心情平和，情绪平稳。另外，岩兰草也是对付因紧张，情绪失调，压力造成的失眠有相当的效果。bīraṇatthambha,【阳】须芒草丛。参考 Usīra，生产芬香的根。

Bujjhati (budh醒+ya), 知道，懂，感知，醒觉。【过】bujjhi。【过分】buddha。【现分】bujjhanta。【独】bujjhitvā。

Bujjhana,【中】觉悟，醒来。bujjhanaka,【形】聪明的，谨慎的。

Bujjhitu,【阳】醒来者，觉悟者。

Buḍḍha,【形】年老的，老的。buḍḍhatara,【形】更老的。

Buddha(fr. budh醒),【阳】觉悟者，佛陀，佛(亻+弗,不是人，A.4.36./II,38.：na…manusso﹐cf. 《杂阿含101经》)，浮屠(音译)、浮图、佛驮、浮陀、浮头、没驮、步他、馞陀、复豆、浮屠。季羡林在1989年又写了《再论浮屠与佛》，进一步论证汉文音译「浮屠」源自大夏语。单.主.buddho﹑buddhe；复.主buddhā﹑buddhāse﹑buddho(罕)；单.呼.buddha﹑buddhā﹑buddhe(罕)﹑buddho(罕)；复.呼buddhā；单.宾.buddhaṃ；复.宾.buddhe﹑buddhān(罕)；单.具.buddhena﹑buddhā(罕)﹑buddhasā(罕)；复.具.buddhehi﹑buddhebhi﹑buddhe(罕)；单.离.buddhā﹑buddhamhā﹑buddhasmā﹑buddhato；复.离.buddhehi﹑buddhebhi﹑buddhato；单.与.﹑属.buddhassa﹑buddhāya(罕)﹑buddhā(罕)；复.与.﹑属.buddhānaṃ；单.处.buddhe﹑buddhamhi﹑buddhasmiṃ﹑buddhasi(罕)；复.处.buddhesu。另译作：佛驮、休屠、浮陀、浮屠、浮图、浮头、没驮、勃陀、馞陀、步他、或一切知者、一切见者、知道者、开道者、说道者，或世尊、世雄(断世间一切烦恼之雄猛、雄健者)、世眼(世间之引导者)、世英(世间优秀者)、大觉世尊(简称大觉尊)、觉王(觉皇)、法王、大导师、大圣人、大沙门、大仙(大仙，仙人中之最尊者)、大医王(如应病与药之名医，应心病而说法者)、佛日(喻佛为太阳)、两足尊、二足尊、天中天(诸天中之最胜者)、人中牛王(喻佛为牛王)、人雄师子(人中之雄者，如兽王狮子)等种种异名。buddhakāraka-dhamma,【阳】成佛之法。buddhakāla,【阳】佛住世时。buddhakolāhala,【阳】佛陀到来的公告。buddhakkhetta(梵buddha-kṣetra),【中】佛剎(一佛所教化之范围)，又作佛土、佛国。buddhaguṇa,【阳】佛陀的德行。buddhaṅkura,【阳】未来佛。buddhacakkhu,【中】佛眼。buddhāṇa,【中】佛智。buddhantara,【中】佛与佛之间的间隔时期。buddhaputta,【阳】佛陀的弟子。buddhabala,【中】佛力。buddhabhāva,【阳】成为佛陀的状态。buddhabhūmi,【阴】成为佛陀的状态之地。buddhamāmaka,【形】执着佛陀，献身佛陀。buddharasmi, buddharaṃsi,【阴】佛光。buddhalīḷhā,【阴】佛陀的优雅。buddhavacana,【中】佛陀的言教。buddhavisaya,【阳】佛陀的范围。buddhaveneyya,【形】被佛陀改变信仰的。buddhasāsana,【中】佛教。buddhānubhāva,【阳】佛陀的宏伟力量。buddhānussati,【阴】佛随念(recollection of Buddha)。buddhārammaṇa, buddhālambana,【形】以佛为缘的。buddhupaṭṭhāka,【形】服侍佛陀的。Buddhuppāda,【阳】佛陀出世。在《佛种姓经》记载过去二十五佛：1.Dīpaṅkarabuddha(燃灯佛)(四阿僧祇劫十万大劫前)。2.Koṇḍaññabuddha(乔陈如佛)(无量劫前)。3.Maṅgalabuddha(吉祥佛)(无量劫前)。4.Sumanabuddha(善心佛)(无量劫前)。5.Revatabuddha(离瓦多佛)(无量劫前)。6.Sobhitabuddha(须毘陀佛)(无量劫前)。7.Anomadassībuddha(完美见佛)(无量劫前)。8.Padumabuddha(莲华佛)(无量劫前)。9.Nāradabuddha(那罗陀佛)(无量劫前)。10.Padumuttarabuddha (最上莲华佛)(十万劫前)。11.Sumedhabuddha(善慧佛)(八万劫前)。12.Sujātabuddha(善生佛)(三千劫前)。13.Piyadassībuddha(毘耶达西佛)(一千八百劫前)。14.Atthadassībuddha(见义佛)(一千八百劫前)。15.Dhammadassībuddha(见法佛)(一千八百劫前)。16.Siddhatthabuddha(悉达多佛)(九十四劫前)。17.Tissabuddha(提沙佛)(九十二劫前)。18.Phussabuddha(普沙佛)(九十二劫前)。19.Vipassībuddha(梵 Vipāsyi﹐毘婆尸佛)(庄严劫，九十一劫前)。20.Sikhībuddha(梵śikhī﹐尸弃佛)(庄严劫，三十一劫前)。21.Vessabhūbuddha(梵Viśvabhū﹐毘舍浮佛)(庄严劫，三十一劫前)。22.Kakusandhabuddha(梵Krakucchanda﹐拘留孙佛)(这个贤劫)。23.Koṇāgamanabuddha(梵Kanakamuni﹐拘那含佛)(这个贤劫)。24.Kassapabuddha(梵Kāyśāpa﹐迦叶佛)(这个贤劫)。25.Gotamabuddha(乔达摩佛)( 梵śakyamuni﹐巴Sakyamuni这个贤劫)。传说弥勒佛将出世于人寿八万岁时出世。(19.~25.为过去共有七佛)。

Buddhaghosa(梵Buddhaghoṣa),【阳】佛音，觉音(约4世纪末～5世纪) ，皈依佛教后改名「佛音」(Mahāvaṃsa (CS:p.243)#224.犹如佛陀甚深的声音一样优美，因其音声而称为「佛音」)。约在公元 4世纪末出生于北天竺菩提伽耶附近的一个婆罗门种姓家庭。据《小史》载﹐他曾受过良好的婆罗门传统教育﹐精通三吠陀和其它典籍﹐有辩才。游学印度时﹐遇一佛教长老梨婆多﹐后者在辩论中折服他﹐遂改信佛教。在梨婆多的指导下﹐修习经论﹐日益精进﹐并写出了《发智论》和《殊胜义论》。梨婆多发现他有志于从事佛教教理的著述﹐派他前往当时保存原始佛教资料较多的锡兰(今斯里兰卡)。他约于 422年到达锡兰﹐住进了大寺的大精进堂﹐在僧护长老的指导下﹐研读僧伽罗文疏释和上座部佛教教义。经过一段时间的学习﹐写出了阐述佛教主要教理的纲要作品──《清净道论》。研究上座部佛教思想和教理的重要论书，被誉为三藏典籍和义疏的精要。(http://db2.library.ntpu.edu.tw/cpedia/Content.asp?ID=56403)

《(http://en.wikipedia.org/wiki/Buddhaghosa)

PaliTipitaka Buddhaghosa’sCommentary
Vinaya (general) Samantapasadika
Patimokkha Kankhavitarani
Digha Nikaya Sumangalavilasini
Majjhima Nikaya Papañcasudani
Samyutta Nikaya Saratthappakasini
Anguttara Nikaya Manorathapurani
Khuddakapatha Paramatthajotika (I)
Dhammapada Dhammapada-atthakatha
Sutta Nipata Paramatthajotika (II),Suttanipata-atthakatha
Jataka Jatakatthavannana,Jataka-atthakatha
Dhammasangani Atthasalini
Vibhanga Sammohavinodani
Dhatukatha
Puggalapaññatti
Kathavatthu
Yamaka
Patthana

Buddhatta,【中】佛陀的境界。

Buddhavaṃsa﹐佛种姓。Buddhattaṃ patthentassa：「成佛」(遇佛授记的条件)“Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ pabbajjā guṇasampatti adhikāro ca chandatā.”1.Manussattabhāvasmiṃyeva 必须是「人类」。2.Purisaliṅge ṭhitasseva 男性特征。3.Arahattappattiyā hetusampannasseva 此生具有证得罗汉的潜力。4.Vīvamānabuddhasseva santike patthentasseva 曾生在佛活着时。5.Pabbajjāliṅge ṭhitasseva 出家。6.Pañcābhiññaṭṭhasamāpattilābhinoyeva成就五神通和八禅定(除漏尽通外)。7.āttano jīvitaṃ buddhānaṃ pariccataṃ hoti tasseva iminā adhikārena adhikārasampannassa.舍命的力量－整个生命奉献给诸佛。8.Buddhakārakadhammānaṃ atthāya mahanto chando ca ussāho ca tasseva patthanā samijjhati. 强烈意欲修十波罗蜜。āṭṭhadhammasamodhānā, abhinīhāro samijjhati.发显成佛的志向，集合八个基本条件完全具备。(《Buddhavaṃsa-aṭṭhakathā 佛种性注释》) (CS:p.115)

Buddhavisaya,【阳】佛境界。A.4.77./II,80.︰“Buddhānaṃ, bhikkhave, Buddhavisayo acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa. Jhāyissa, bhikkhave, jhānavisayo acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa. Kammavipāko, bhikkhave, acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa. Lokacintā, bhikkhave, acinteyyā, na cintetabbā; yaṃ cintento ummādassa vighātassa bhāgī assa. Imāni kho, bhikkhave, cattāri acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assā”ti.「诸比丘！诸佛的佛境界(Buddhavisayo)不能被思(acinteyyo)，不应被思(na cintetabbo)；若思者，会带点狂乱与错乱。诸比丘！禅那者的禅那境界，不能被思，不应被思；若思者，会带点狂乱与错乱。诸比丘！业报不能被思，不应被思；若思者，会带点狂乱与错乱。诸比丘！思世间(世界的成败等)不能被思，不应被思；若思者，会带点狂乱与错乱。」

Buddhānussati, 【阴】佛随念。忆念佛陀的九个名号，Iti’pi so Bhagavā 1Arahaṃ 2Sammāsambuddho 3Vijjācaraṇasampanno 4Sugato 5Lokavidū 6Anuttaro purisadamma-sārathī 7Satthā Devamanussānaṃ 8Buddho 9Bhagavā’ti.(如此，他成为世尊是：1阿罗汉、2正等正觉者、3明行足、4善逝、5世间解、6无上士调御丈夫、7天人师、8佛、9世尊。)

Buddhavacana,【中】佛陀的言教。《法句经注》(DhA.)说是佛陀最初(成道)时所说的话(paṭhamabuddhavacanaṃ)：Anekajātisaṃsāraṃ　sandhāvissaṃ anibbisaṃ,　gahakārakaṃ gavesanto,　dukkhā jāti punappunaṃ. Gahakāraka diṭṭho si,　puna gehaṃ na kāhasi; sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhitaṃ; visaṅkhāragataṃ cittaṃ,　taṇhānaṃ khayam ajjhagā.(我经多生的轮回流转，寻求造屋者而未发现，一再的生是痛苦的。造屋者！你已见被发现，你不再造屋。你的一切的肋已被(我)破坏，(你的)屋顶已被(我)破坏；已去到无为心，获得诸渴爱的灭尽。)(《法句经》Dhp.vv.153.~154.)「屋顶已被破坏」：DhA.作：椽桷ㄔㄨㄢˊㄐㄩㄝˊ(kaṇṇika-maṇḍala支撑屋顶的木条)已被我破坏。佛陀的最后遗教(pacchimabuddhavacanaṃ)：‘Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto so vo mamaccayena satthā’ti(阿难！若我消逝后，以我为你们所说的法与律为师。)(D.16./II,154.；CS:p.2.126-7)

Buddhi,【阴】智慧，智力。buddhimantu, buddhisampanna,【形】明智的，聪明的。

budh(梵budh)﹐【字根I.】了解(to understand)。

budh(梵budh)﹐【字根III.】了解(to understand)。

Budha,【阳】明智的人，水星(Mercury辰星、部陀)。

Budhavāro﹐【阳】星期三(日语：水曜日)。

Bubbula, bubbulaka,【中】泡沬。

Bubhukkhati (bhuj+kha掘, bhu 重迭，首 bh 改为 b, 而 j 改成 k), 想吃。【过】bubhukhi。【过分】bubhukhita。

Beluva,【阳】孟加拉国苹果树((= Bengal quince, golden apple，Bel(女子名)Arabel(la), Isabel(la)的昵称)。参考 Billa)。beluvapakka,【中】成熟的孟加拉国苹果。beluvalaṭṭhi，【阴】小的孟加拉国苹果树。beluvasalāṭuka,【中】未成熟的孟加拉国苹果。beluva-paṇḍuvīṇā,黄色的橡木琴；古译：琉璃琴、瑠璃宝装箜篌。

Bojjhaṅga (梵bodhyaṅga),【阳】菩提分(觉悟的成份)、觉支(资益觉悟，为‘菩提分’；Pṭs.II,115.︰Bodhāya saṃvattantīti bojjhaṅgā.))。cf. saṃbodhyaṅga((完全)觉支)。

Bodha,【阳】bodhana,【中】觉悟，知识。bodhanīya, bodhaneyya,【形】有能力觉悟的。

Bodhi(<budh, 参见[bujjhati觉],【阴】菩提，觉悟，至高知识，菩提树。【阳】 菩提树，觉。bodhiaṅgaṇa,【中】种有菩提树的庭院。bodhipakkhika, bodhipakkhiya,【形】菩提分(道品，觉悟的成分)。bodhipādapa, bodhirukkha,【阳】菩提树(参考 Assattha)。bodhipūjā,【阴】bodhimaha,【阳】对菩提树的供奉。bodhimaṇḍa,【阳】菩提场，佛陀觉悟时坐在菩提树下的地方。bodhimūla,【中】菩提树根(树下)。bodhisatta,菩萨(“the great being”发愿成佛的人，属于凡夫)，在他证悟之前已经于四大阿僧祇劫十万大劫中修习菩萨行；证悟之后则成为佛陀。(Bodhisatta，梵文Bodhisattva。巴利文satta(已执着的)，转成梵文应作sakta(系者﹑爱着)，不是 sattva。)

Bodheti (budh+e), 醒来，觉悟。【过】bodhesi。【过分】bodhita。【现分】bodhenta。【独】bodhetvā。

Bodhetu,【阳】醒来者，觉悟者。

Bondi,【阳】身体。

Bya-﹐= vya-(元音之前的vi- → vy﹐by﹐viy﹐veyy)=vi-﹐viya﹐veyya-。

Byaggha(=vyaggha, veyaggha),【阳】老虎。byagghacamma﹐老虎皮。

Byañjana,【中】音节，辅音，告示，标志，咖哩饭菜。sūpabyañjana, 【中】菜肴，咖哩饭菜。

Byantīkaroti, vyantīkaroti, 废止，除去，免除。【过】byantīkari。【过分】byantīkata。【独】byantīkaritvā, byantīkatvā。

Byappanā(=vyappanā<vi+appanā)﹐入定。

Byasana﹐Vyasana﹐【中】不幸，毁灭，破坏。

Byādhayissasi﹐vyādheti的【未.2.单】

Byāpajjha (<vy-ā-pad)( =byāpajja)1.麻烦( trouble)。2.恶意(malevolence)。【反】abyāpajjha﹐abyāpajjā﹐无恶意。

Byāpāda(=vyāpāda<vi(强调)+ā向+pad去﹑走),【阳】瞋(直译：拂逆﹑逆向行)。Byāpajjati cittaṃ etenāti byāpādo, doso.(A-ṭīkā CS:p.2.199)

Byāpanna﹐Vyāpanna, (<vyāpajjati),【形】恶意的(malevolent)。断瞋(逆向行)的方法：1.修慈心(mettānimittassa uggaho)，2.慈心禅(mettābhāvanānuyogo)，3.省察自业之智(kammassakatāpaccavekkhaṇā)，4.多辨别(善恶)(paṭisaṅkhānabahutā)，5.亲近善友(kalyāṇamittatā)，6.适当的谈话(sappāyakathā)。

Byāma, Vyāma,【阳】一寻(身高的长度)。M.91./II,137.：yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo.(身长为一寻(两手扩展之长)，一寻为身长)。byāmapabhā,【阴】佛陀的光环(身光一寻)。

Byāsatta [pp. of vy+ā+sañj, cp.āsatta1] 已执着(clinging or attached to)。byāsattamānasa﹐已执着的心(possessed with longing)。

Byūha(cp. Sk. & P. vyūha fr. vi+vah),【阳】1.军队的排列，群众。2.堆，聚集(a heap, collection)。3.死巷，死路( a (blind) alley, cul-de-sac)。senābyūha,【阳】布署。

brah (梵bṛh)﹐【字根I.】生长(to grow)，发展、培育(develop)。

Brahanta,【形】巨大的，高高的，巨人般的，极广大的。(在【合】中的词形 brahā, 相似于 mahanta 的 mahā)。

Brahma (<brah﹐梵bṛh),【阳】梵天王，造物主。Brahmakāyika,【形】梵众，梵天王的伴侣)。brahmaghosa,【形】梵音。brahmacariyā(梵brahmacāryā),【阴】梵行，完成纯洁。brahmacārī, 过梵行的生活。brahmajacca,【形】婆罗门(印度的世袭)阶级。brahmañña,【中】brahmaññatā,【阴】婆罗门团体，纯粹的生活。brahmadaṇḍa,【阳】默摈(以冷落为处罚)。【形】brahmadeyya,【中】净施，忠诚的施与。brahmappatta,【形】到达最高的境界。brahmabandhu,【阳】梵天王的亲戚，即：婆罗门。brahmabhūta,【形】最优良的。brahmaloka,【阳】梵的世界。brahmavimāna,【中】梵宫。brahmavihāra,【阳】梵居，梵住，即：慈 mettā, 悲 karuṇā, 喜 muditā, 舍 upekkhā 的总称。brahmasahabyatāya(brahmānaṃ sahabyatāya)﹐与梵天合一。eso hi bhikkhu brahmā mahā-brahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sañjitā vasī pitā bhūtabhabyānaṃ.(比丘！他是梵天、大梵天、征服者、非被征服者、一切见者、权威者、主自在者、造作者、化作者、最尊最胜者、主宰者、有力者、为既生、当生一切之父。) iminā mayaṃ bhotā Brahmunā nimmitā(我们是由此可尊敬的梵天所化生的)。brahma-vaṇṇī brahma- vaccasī(具有像梵天一般的美貌及光辉)。

Brahmacariyā(梵brahmacāryā),【阴】梵行，完成纯洁。KhA.151.︰Brahmaṃ cariyaṃ, brahmānaṃ vā cariyaṃ brahmacariyaṃ, seṭṭhacariyanti vuttaṃ hoti.(梵天的行为，诸梵天的行为，称为‘梵行’，优良的行为之称。)。离淫欲，或离贪.瞋.痴的行为。KhA.152.︰Brahmacariyaṃ nāma methunaviratisamaṇadhammasāsanamaggānamadhivacanaṃ.(梵行(brahmacariyaṃ)：没有(男女)淫欲(methunavirati)，及具足沙门法。)KhA.34.︰Abrahmacariyā veramaṇiyā vigatapaccatthikatā sabbajanapiyatā annapānavatthasayanādīnaṃ lābhitā sukhasayanatā sukhappaṭibujjhanatā apāyabhayavinimuttatā itthibhāvappaṭilābhassa vā napuṃsakabhāvappaṭilābhassa vā abhabbatā akkodhanatā paccakkhakāritā apatitakkhandhatā anadhomukhatā itthipurisānaṃ aññamaññapiyatā paripuṇṇindriyatā paripuṇṇalakkhaṇatā nirāsaṅkatā appossukkatā sukhavihāritā akutobhayatā piyavippayogābhāvatāti evamādīni.(离非梵行：没有仇敌，一切人所喜爱，获得食物、饮料、衣服、住处，躺卧快乐，醒觉快乐，解脱苦界的怖畏，不会生为女性或不能男，不忿怒、不掩饰、不惊慌、脸不下向(丢脸)，女人男人互相喜爱，诸根圆满，特相圆满，无疑惑、生活悠闲、乐住，无怖畏处，无离别喜爱，如此等(果)。)

Brahmacariyogadha(Brahma+cariya+ogadha (<gāh))﹐【形】沉浸于梵行(=涅盘)。

Brāhmaṇa (<brah﹐梵bṛh),【阳】男婆罗门(梵志，印度的世袭阶级的)，印度四姓中，最上位之阶级，以习吠陀、司祭祀为业，为古印度一切知识、祭祀之垄断者。brāhmaṇakaññā,【阴】未婚的婆罗门少女。brāhmaṇavācanaka,【中】婆罗门诵吠陀经。brāhmaṇavāṭaka,【阳】婆罗门集合的地方。brāhmaṇā va Brahmuno puttā orasā mukhato jātā, brahmajā brahmanimmitā brahmadāyādā.(婆罗门正是梵天之子，从(梵天)自己之口生，是梵天所生，梵天所化，梵天之嗣续者。

Brāhmaṇī,【阴】女婆罗门。

Brūti (brū+a), 说，谈话。【过】abravi。【现分】bruvanta。【独】bruvitvā。

Brūhana,【中】发展，增加。

Brūheti (bruh+e), 增加，发展。【过】brūhesi。【过分】brūhita。【现分】brūhenta。【独】brūhetvā。

Brūhetu,【阳】增加的人。

Bh

Bh, 巴利文字母表的罗马化拼音第二十四个辅音字母。发音是送气带音的 b，汉语没有这个辅音，请参考英语或马来语的发音。

bhakkh﹐【字根VII.】狼吞虎咽地吃、吞食(to devour)。

Bhakkha,【形】适合被吃的，可以吃的。【中】食物，掠食。(在【合】中), 以…为食。

Bhakkhaka,【阳】吃的人。

Bhakkhati (bhakkh+a), 吃，食。【过】bhakkhi。【过分】bhakkhita。【不】bhakkhituṃ。

Bhakkhana,【中】吃。

Bhakkheti (bhakkh狼吞虎咽地吃+e), 吃，食。参考 Bhakkhati。

Bhaga(<bhaj(梵bhaj)分开),【中】幸福，运气，财富，女人性器官。bhagandalā 【阴】〔医〕瘘，瘘管。bhagavantu,【形】幸运的。

Bhagavant(bhaga幸福的+vant具有),【阳】具有幸福的人(佛陀，古译：众佑)，音译︰音译︰薄伽梵、婆伽婆、婆加伴。Bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammasāmī Tathāgato(世尊是知所应知者，见所应见者，具眼者，具智者，具法者，具梵者，说者，宣说者，义之指导者，与不死者，法主，如来。) Nd1.142, 466.﹑Sp.pārā.I,123.﹑Vism.210.︰“1Bhāgyavā 2bhaggavā yutto, 3bhagehi ca 4vibhattavā; 5bhattavā 6vantagamano bhavesu Bhagavā tato”ti.(1.具足祥瑞(具有生起世间出世间之乐而得达彼岸的施戒等的吉祥之德)；2.具足破坏(贪瞋痴、一切恶法)；3.吉祥相应(成就百福特相的色身)；4.以分别(诸法)；5.具足亲近(天住、梵住、圣住，身、心与执着的远离，空、无愿、无相三解脱，及其它一切世间出世间的上人法)；6.以已除去诸有(bhavesu vantagamano’ti)故为世尊。) Nd1.144﹑Sp.pārā.I,125.﹑Vism.212.︰bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ, gamanasaddato gakāraṃ, vantasaddato vakārañca dīghaṃ katvā ādāya Bhagavāti vuccati.(「有中舍离旅行者」（bhavesuvantagamana），但现在取有（bhava）的婆（bha）字，取旅行（gamana）的伽（ga）字，取舍离（vanta）的梵（va）字，再将阿（a）变成长音的阿（ā），故称「世尊」（Bhagavā）。)

Bhaginī 【阴】姊妹。【反】bhātar，兄弟(但不用于称呼，称呼用āvuso(朋友，大德)，复数āvusā)。【主格】bhagini, bhaginī。

Bhagga (bhañjati 的【过分】), 已打破。bhaggava(bhaggavā), 具足破坏(贪瞋痴、一切恶法)(cf. Vism.212.)。

Bhaṅga,【阳】瓦解，分解，解散。【中】麻布料。bhaṅgakkhaṇa,【阳】分解的片刻。bhaṅgānupassanā,【阴】对破坏的洞察(坏灭随观)。

Bhacca,【阳】仆人，侍从。【形】被滋养的，被培养的。

bhaj(梵bhaj)﹐【字根VII.】1.分开( to divide)。诉诸(to resort to)。

Bhajati (bhaj+a), 结交，陪伴。【过】bhaji。【过分】bhajita。【现分】bhajamāna。【独】bhajitvā。【义】bhajitabba。

Bhajana,【中】协会，联合，结交。bhajana-loka(梵bhājana-loka)﹐器世间。

Bhajanā(fer. Bhaj),【阴】结交(resorting to, familiarity with)。

Bhajjati (bhaj +a), 烤，炒。【过】bhajji。【过分】bhajjita。【现分】bhajjamāna。【独】bhajitvā。【被】bhajjīyati。

bhañ﹐【字根I.】联合(to associate)。

bhañj﹐【字根I.】崩溃、故障(to break down)。

Bhañjaka,【形】打破者，破坏者。

Bhañjati (bhañj崩溃+a), 打破，破坏。【过】bhāñji。【过分】bhagga, bhañjita。【现分】bhañjanta, bhañjamāna。【独】bhañjitvā。

Bhañjana,【中】破坏，毁灭。bhañjanaka,【形】打破的，破坏的。

Bhaññam﹐=bhuñjaṃ。

Bhaññamāne(ppr. of bhaññati<pass. of bhaṇati<bhaṇ说), 正被说(时)。

Bhaṭa,【阳】军人，警察，雇工。bhaṭasenā, 步兵。lambacūlake bhaṭe﹐垂髻之佣人。

Bhaṭṭha, (bhajjati‘烤’的【过分】), 已烤，已跌倒，已降低。

bhaṇ(梵bhaṇ)﹐【字根I.】告诉(to tell)。

Bhaṇati (bhaṇ告诉+a), 说，诉说，告诉，传道。【过】bhaṇi。【过分】bhaṇita。【现分】bhaṇanta。【义】bhaṇitabba。【独】bhaṇitvā, bhaṇamāna。【不】bhaṇituṃ。

Bhaṇita,【中】说话。

Bhaṇe,【无】对下属的称呼。

bhaṇḍ﹐【字根I.】吵架(to quarrel)。

Bhaṇḍa, bhaṇḍaka,【中】货物，制品，工具，文章。bhaṇḍāgāra,【中】仓库，国库。bhaḍāgārika,【阳】守库者，司库。

Bhaṇḍati (bhaṇḍ吵架+a), bhaṇḍeti (bhaṇḍ吵架+e), 吵架。【过】bhaṇḍi, bhaṇḍesi。【独】bhaṇḍetvā。

Bhaṇḍana,【中】吵架，争论。

Bhaṇḍikā,【阴】捆，包裹。

Bhaṇḍu,【阳】剃光头的人。bhaṇḍukamma,【中】剃头发。

Bhata (bharati‘维持’的【过分】), 已培养，已维护，已养育。【阳】仆人。

Bhataka,【阳】被雇用的仆人。

Bhati,【阴】薪水，费用。

Bhatta (梵bhakta),【中】饭，食物，餐。bhattakicca,【中】用餐。bhattakāraka,【阳】厨子。bhattakilamatha, bhattasammada,【阳】饭后的睡意。bhattagāma,【阳】给贡物或服务的村庄。bhattagga,【中】斋堂，餐厅。bhattapuṭa,【中】食物的包裹。bhattavissagga,【阳】服侍他人用餐。bhattavetana,【中】食物和费用。bhattavelā,【阴】用餐时间。

Bhatti(cp. Vedic & Class. Sk. bhakti, fr. bhaj: see bhajati),【阴】1.热爱，信念，执着(devotion, attachment, fondness)。2.服务(in bhatti-kata Th 2, 413 it means “service,” thus “doing service” (or “rendered a servant”?))。3.of uncertain meaning in bhatti-kamma, probably “making lines, decoration, ornamentation” Vin II.113 (°kamma-kata decorated), I.51. The reading is uncertain, may be bhati° (? Kern, Toev. s. v. trsls “patchwork”?).。J V.340 (=sineha C.)。dṛḍhabhaktitā(梵)﹐坚固的诚信。

Bhattika(<bhatta),【形】供给食物(in dhuvabhattika being in constant supply of food, being a regular attendant (servant) or adviser)。

Bhattimantu(from bhatti) ,【形】1.信任的(devoted?)。2.分析的(discerning, analytical, perspicacious? Th 1, 370)。

Bhattu,【阳】丈夫，支援者，培养者。

Bhadanta, bhaddanta(a secondary adj. formation from address bhaddaṃ (=bhadraṃ) te “hail to thee,” cp. “bhaddaṃ vo” under bhadda),【形】德高望重的、可尊敬的(venerable, reverend)。【阳】祥善者，德高望重。bhadante﹐【阳.单.呼】祥善者！bhadantā﹐【阳.复.呼】。

Bhadda, Bhadra, (cp. Vedic bhadra),【形】威严的，吉兆的，幸运的，善的。bhaddaka,【中】幸运的事，好事物。【形】好特质的，幸运的。Bhaddakaccanā,【阴】跋陀迦旃延(罗睺罗 (Rāhula) 的母亲耶输陀罗 (Yasodharā) 的另外一个名字)。bhadda-kappa﹐【阳】贤劫，又作善劫，现在的劫。bhaddakumbha,【阳】满的大水罐(被认为是吉兆的)。bhaddaghaṭa,【阳】抽签桶。bhaddadāru,【阳】喜马拉雅杉(见 Devadāru)。bhaddapadā,【阴】二十七星宿之二(室宿 (Pubbabhaddapadā)，壁宿 (Uttarabhaddapadā))。bhaddapīṭha,【中】藤椅。bhaddamukha,【形】有英俊的脸的，补充的致辞(即：致辞时开端的称呼)。bhaddamuttaka(cp. Sk. bhadramusta), 香附子、土香。bhaddayuga,【中】最好的一双。

Bhadra, 相同于 Bhadda。

Bhaddaka﹐bhadraka, (<bhadda) 1.好的、贤善的(good, of good quality ;opp. pāpaka)。2.荣誉的(honoured, of high repute(=sambhāvita ))。3.【阳】【中】好东西(a good thing)，吉祥物(lucky or auspicious possession)。bhaddekaratta,贤善一夜( (日日)夜夜全然贤善生活之人)，音译：跋地罗帝。

M.131./III,189.Bhaddekarattasuttaṃ(一夜贤者经)

“Atītaṃ nānvāgameyya(na勿+ an不+āgameyya应回), nappaṭikaṅkhe(na勿+paṭikaṅkhe渴望) anāgataṃ;

勿追想过去，勿向望未来。

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ(a未+patta<pp. of pāpuṇāti到达).

过去已了断，未来还未来。

“Paccuppannañca yodhammaṃ, tattha tattha vipassati(vi+passati<paś看);

当下任何法，此时此地观。

Asaṃhīraṃ(a不+saṃ共+hīraṃ碎片) asaṃkuppaṃ(a不+saṃ共+kuppaṃ动摇),

taṃ vidvā(=viddasu智者) m’anubrūhaye(me+opt. of anubrūheti, 使…随增益).

不碎不动摇，知者随增益。

“Ajjeva kiccamātappaṃ(kicca应作+m+ātappaṃ热心), ko jaññā maraṇaṃ suve;

今日应热心，谁知明日死？

Na hi no saṅgaraṃ ((<saṃ+gā 唱﹑声明)承诺) tena, mahāsenena maccunā.

与死亡大军，绝对无承诺。

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

热心如是住，日夜不倦怠(aho日+ratta夜+m+a不+tanditaṃ倦怠)。

Taṃ ve bhaddekarattoti(bhadda贤者+eka一+ratto夜), santo ācikkhate muni”.

圣者牟尼说：他是一贤者。

Bhadda, bhaddikā,【阴】贤女，行为端正的女人。

Bhaddamuttaka(cp. Sk. bhadramusta) ,【中】香附子、土香、香头草、臭头香、有头土香、雀头香、三棱草、水香陵、续根草(a kind of fragrant grass, Cyperus rotundus)，多年生草本，约20~50公分高。匍匐根茎细长，先端形成椭圆形球茎，于地下蔓延，新的球茎白色，老的球茎则呈深褐色。秆三棱形。叶由茎基部长出，线形，先端尖。苞片2-3枚，叶状。聚伞花序，具3-10个辐射枝，小穗紫红或红棕色。小坚果倒卵形，有三棱，黑褐色。为世界性的植物，生命力之强盛，似乎没有其它植物能出其右。不耐遮荫，在重密的叶片遮盖下，香附子会黄化或停止生长。具疏肝理气，调经止痛，除热消痞之功效。

Bhanta (bhamati 的【过分】), 已摇摆，已改变方向(swerving, swaying, staggering, deviating; always used of an uncontrolled car (ratha or yāna) )。bhantatta,【中】混乱，骚动。

Bhante (would correspond either to Sk. *bhavantaḥ (Māgadhism for bhantaḥ)(bhadanta 的【呼】), 尊者！大德！尊师！(Venerable sir, 在家人对比丘，或下座比丘对上座比丘的一种尊称。相当于汉地对出家众之尊称–法师，师父)。

Bhadde, 大德！

Bhabba(grd of bhū, Sk. bhavya),【形】1.能干的，有能力的，适宜的(able, capable, fit for)。2.可能的(possible；kammaṃ bhabbābhāsa apparently possible)。bhabbatā,【阴】能力，适当。abhabba﹐不适宜的(unfit, incapable)。

Bhama,【阳】漩涡，转向，辘轳(窑工在拉坯时，拨动辘轳朝逆时针或顺时针方向旋转)。bhamakāra,【阳】转辘轳者。

Bhamati (bham+a), 使旋转，漫游。【过】bhami。【过分】bhanta。【现分】bhamanta。【独】bhamitvā。

Bhamara(Sk. bhramara),【阳】蜂(a bee)。

Bhamarikā,【阴】嗡嗡叫的顶端。

Bhamu, bhamuka,【阴】眉毛。

Bhaya,【中】害怕，惊骇。bhayaṅkara,【形】可怕的，恐怖的。bhayadassavī, bhayadassī,【形】觉悟到危险的。A.3.1./I,101.︰“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. (诸比丘！诸怖生起，皆由愚人引起，非由智人。诸灾患生起，皆由愚人引起，非由智人。诸灾横生起，皆由愚人引起，非由智人。)

Bhayānaka, bhayāvaha,【形】可怕的，恐怖的。

bhar﹐【字根I.】珍爱(to cherish)。

Bhara,【形】(在【合】中) 支援。mātāpettībhara = 孝养父母的人。

Bharaṇa,【中】维护，承受。

Bharaṇī,【阴】胃宿(二十七星宿之一)。

Bharati (bhar+a), 忍受，支持，维持，养育。【过】bhari。【过分】bhata。【独】bharitvā。【未.1.单】bharissāmi。

Bharita,【过分】已装满，已充满，已维护。

Bhariyā(<bhṛ, Vedic bhāryā),【阴】妻子(a wife；lit. one who is supported)。十种妻子(dasa bhariyāyo)即：(1)买得妻(dhanakkītā)：已用财物买而令住；(2)乐住妻(chandavāsinī)：两情相悦而令住；(3)雇住妻(bhogavāsinī)：赠物而令住；(4)衣物住妻(paṭavāsinī)：赠衣物而令住者；(5)水得妻(odapattakinī)：触水钵而令住。共取钵水灌手，共誓言：「愿此水和合不离」，结为夫妇，为最正当的结婚仪式；(6)取下(头)垫妇(obhaṭacumbaṭā)：取下(头上布)垫子(cumbaṭaṃ oropetvā)而令住。(7)婢妻(dāsī)：既是家妻兼作婢；(8)作务妻(kammakārī)：既是家妻兼作务者；(9)俘虏妻(dhajāhaṭā)：俘虏(karamarānītā)捉来者；(10) 短暂妻(muhuttikā)：暂时(taṅkhaṇikā)之妻(行邪淫)。《律藏．经分别》(Vin.III,139-140.；CS:p.202-3) A.7.59./IV,92.：“Satta kho imā, Sujāte, purisassa bhariyāyo. Katamā satta? Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā.”「善生！这七种是男子的妻子。哪七(种)？有似杀手，有似贼，有似主宰，有似母，有似妹，有似友，有似婢。」《佛说玉耶女经》(大2.864上)作：「作妇之法，当有五等。…一如母妇，二如臣妇，三如妹妇，四者婢妇，五者夫妇。」《玉耶女经》(大2.865上)作：「世间下有七辈妇。…一者母妇，二者妹妇，三者知识妇，四者妇妇，五者婢妇，六者怨家妇，七者夺命妇。」

Bhallātaka,【阳】肉托果(东印度的一种乔木(marking-nut；Semecarpus anacardium))。

Bhava,【阳】生存的状态。

Bhava(<bhavati <bhū), imper. 2nd sg.令你变成，令你存在。

Bhavagga,【阳】最高的生存(culminating point of existence有顶天。Bhavaggāti akaniṭṭhabhavanato–Buddhavaṃsa-aṭṭhakathā(有顶天：色究竟天)﹐CS:p.201)。

bhavacakka,【中】转世的轮子。bhavataṇhā, bhavanetti,【阴】再生的欲求，有爱(染着伴随恒常的见解(常见)(sassatadiṭṭhisahagatarāgabhāvena “rūpaṃ niccaṃ dhuvaṃ sassatan”ti evaṃ assādentī pavattamānā bhavataṇhā.(以染着伴随常见，‘色是常、永恒、恒常’如此味着轮转，为‘有爱’)。DA.15.(CS:p.2.90)︰ Bhavataṇhāti sassatadiṭṭhisahagato rāgo.( ‘有爱’︰伴随常见的染着。)。

bhavatanuka﹐【形】一点点有的，少少有的。

bhavantaga, bhavantagū,【形】达到存在的边缘，来到世界的尾端。

bhavantara,【中】另一个生存。

bhavasaṃyojana,【中】再生的桎梏。

bhavābhava,【阳】存在或不存在。bhavavisesa(=sampattibhava三摩钵地有)﹐【阳】胜有。Vism.372.︰Upacārasamādhibhāvanāpi pana kāmāvacarasugatibhavavisesaṃ āvahatiyeva.(修近行定，必得欲界善趣的胜有(=较高的欲界天)。)

bhavavesanā,【阴】渴望再生。

bhavavogha,【阳】再生的洪水。Dṭ.33.CS:p.3.173.：Bhavadiṭṭhīti khandhapañcakaṃ “attā ca loko cā”ti gāhetvā taṃ “bhavissatī”ti gaṇhanavasena niviṭṭhā sassatadiṭṭhīti attho. Tenāha “bhavo vuccatī”ti-ādi. Bhavissatīti bhavo, tiṭṭhati sabbakālaṃ atthīti attho. Sassatanti sassatabhāvo. Vibhavadiṭṭhīti khandhapañcakameva “attā”ti ca “loko”ti ca gahetvā taṃ “na bhavissatī”ti gaṇhanavasena niviṭṭhā ucchedadiṭṭhīti attho. Tenāha “vibhavo vuccatī”ti-ādi. Vibhavissati vinassati ucchijjatīti vibhavo, ucchedo.

《分别论》(Vibh.CS:p.176；Vism.573.)Yañhi kāmupādānapaccayā kāmabhavanibbattakaṃ kammaṃ karīyati, so kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Esa nayo rūpārūpabhavesu. (即由‘欲取’的缘所造而生‘欲有’的业为「业有」；由此而生的诸蕴为「生有」。色有、无色亦同理。)《俱舍论》卷第九：「如世尊告阿难陀言：招后有业说名为‘有’。‘有’为缘故，识相续流趣未来生。」(T29.51.2)

Bhavanidānā bhavasamudayā bhavajātikā bhavapabhavā﹐从「有」为因缘，从「有」集起，从「有」而生，从「有」为根源。

Bhavaṅga(梵bhavaṅgavijñana),【中】有分识、有分心(unconsciousness无意识并不能准确表达有分心)。bhavaṅga(有分心) 之词，并没有出现在经中，早期佛教尚未普遍使用它之前，使用bhava、bhavasota (S.1.28./I,15.)、viññāṇasota(D.28./III,105.)…，作为沟通或教学，但是难以细致的分解。在《发趣论》(Paṭṭhāna)及经、论的注及疏中才对bhavaṅga作精密的探讨。「有分心」可能在佛音论师(公元五世纪中叶人)注解巴利三藏之后，才在上座部佛教界或阿毘达摩领域中成为显学。「有分心」是心识之流的一个环节，它的属性与定位，解决或厘清许多高深心识理论的问题。āgantuka-bhavaṅga,【中】客串的有分。Vibhv.PTS:p.109︰Bhavaṅgasotanti bhavaṅgappavāhaṃ.(有分流︰有分连续的流动。) Vibhv.PTS:p.109.︰bhavaṅgasantatiṃ cālentaṃ viya uppajjatīti bhavaṅgacalanaṃ.(此连续的有分动摇生起，称为‘有分波动’。) Vibhv.PTS:p.109.︰tassa occhijjanākārena uppajjanato bhavaṅgupacchedoti voharanti.(使有分中断生起，则称为‘有分断’。)

Bhavant(bhavati的【现分】)﹐尊，尊师，尊者。

Bhavantu(<bhavati)【3复.命】，愿他们，希望他们是。

Bhavaṃ (bhavant的单.主格)﹐尊，尊师，尊者。

Bhavati (bhū+a；cp. Sk. bhūmi earth), 变成，是，存在。【过】bhavi, abhavi﹐-bhavi, -abhavi。【过分】bhūta﹐-bhūta。【现分】bhavanta, bhavamāna。【义】bhavitabba。【独】bhavitvā, bhūtvā。【不】bhavituṃ。Acintitampi bhavati, Cintitampi vinassati.不想念的，却会出现；所想念的，却会消失。1. Pres. ind. Bhavāmi & homi; 2nd bhavasi & hosī; 3rd bhavati freq.; (other reads bhavanti); & hoti freq.; 1st pl. homa; 2nd hotha; 3rd bhavanti & honti freq. — imper. 2nd sg. bhava; Th 2, 8; bhavāhi; hohi; 3rd sg. hotu; Miln 18. pl. 1st med. bhavāmase Th 1, 1128; Sn 32; 2nd pl. bhavatha, bhavātha; hotha; 3rd pl. bhavantu; hontu. Pot. 1st sg. bhaveyyaṃ; 2nd bhaveyyāsi ; 3rd bhave, bhaveyya; & hupeyya(for bhavaṃ Sn 92, & bhavanto; f. hontī. — fut. 1st sg. bhavissāmi, hessāmi (ThA 283 reads bhavissāmi), & hessaṃ; 2nd bhavissasi PvA 16, hohisi; 3rd bhavissati, hessati , & med. hessate, hehitī; & hossati (in pahossati fr. pahoti DhA III.254); 1st pl. bhavissāma; 2nd hessatha; 3rd bhavissanti freq. — Cond. 1st sg. abhavissaṃ; 2nd abhavissa; 3rd abhavissa(na bhavissa=nābhavissa?); 3rd pl. abhavissaṃsu Vin I.13. 1st aor. (orig. pret. of *huvati, cp. hupeyya Pot.): 1st sg. ahuvā, with by-form (see aor.) ahuvāsiṃ Vv 826; 2nd ahuvā ibid., 3rd ahuvā;1st pl. ahuvāma & ahuvamha ibid.; 2nd ahuvattha. <-> 2nd aor. (simple aor., with pret. endings): 1st sg. ahuṃ Pv II.32 (v. l. BB ahu) (=ahosiṃ PvA 83); 2nd ahu (sk. abhūḥ) Pv II.35; 3rd ahū (Sk. abhūt) and passim & ahu & bhavi (pātubhavi); 1st pl. ahumhā (Sk. abhūma) & ahumha. — 3rd aor. (s aor.) 1st sg. ahosiṃ(=āsiṃ); 2nd ahosi; 3rd ahosi; Vin I.23; 1st pl. ahesumha; 3rd ahesuṃ & bhaviṃsu (Sk. abhāviṣuḥ). — Of medial forms we mention the 1st pl. pres. bhavāmahe, and the 3rd sg, pret. ahuvattha. — Inf. bhavituṃ & hetuye — ger. bhavitvā Sn 56, hutvā Sn 43, & hutvāna. — grd. bhavitabba; hotabba; bhabba (Sk. bhavya); see sep.; bhuyya see cpd. abhibhuyya. — Caus. bhāveti see sep. — pp. bhūta. Note. In compn with nouns or adjectives the final vowel of these is changed into ī, as in combn of the same with the root kṛ, e. g. bhasmībhavati to be reduced to ashes, cp. bhasmī-karaṇa s. v. bhasma, etc. — II. Meanings. In general the meaning “to become, to get” prevails, but many shades of it are possible according to context & combinations. It is impossible & unnecessary to enumerate all shades of meaning, only a few idiomatic uses may be pointed out. — 1. to happen, to occur, to befall J VI.368. — 2. The fut. bhavissati “is certainly,” “must be” DhA III.171 (sātthikā desanā bh.); Miln 40 (mātā ti pi na bh.). <-> 3. Imper. hotu as adv. “very well” Miln 18 (hotu bhante very well, sir). — 4. aor. in meaning and as substitute of āsiṃ, pret. of as to be; etad ahosi this occurred to him DhA I.399 (assā etad ahosi “this thought struck her”).

Bhavati (bhavant的【阴】),【阴】尊尼，尊姐。

Bhavant [cp. Sk. (& Vedic) bhavant, used as pron. of the 2nd; but constructed with 3rd person of the verb. Probably a contraction fr. bhagavant, see Whitney, Altind. Gr. 456] 尊者(pron. of polite address “Sir, Lord,” or “venerable, honourable,” or simply “you.” Cases as follows (after Geiger, P.Gr. § 983): sg. Nom. bhavaṃ Sn 486; D I.249; M I.484. nt. bhavaṃ M III.172. Acc. bhavantaṃ Sn 597; D II.231; Instr. bhotā D I.93, 110; S IV.120. Gen. bhoto Sn 565; M I.486; Voc. bhavaṃ D I.93 & bho D I.93; M I.484; J II.26. See bho also sep. — pl. Nom. bhavanto Sn p. 107 (only as v. l.; T. bhagavanto), & bhonto ibid.; M II.2; Miln 25; Acc. bhavante M II.3; Instr. bhavantehi M.III,13; Gen. bhavataṃ M.II,3; Voc. bhonto Th 1, 832; M II.2; — f. bhotī: sg. Nom. bhotī Sn 988; J III.95; Acc. bhotiṃ J VI.523; Loc. bhotiyā ibid. Voc. bhoti ibid.; D II.249. — On form bhante see this.

Bhavaṅga(梵bhavaṅgavijñana),【中】有分识(有分心)(the constituents or the condition of becoming)，意思是「生命」(bhava有)的成份(aṅga)，即是生命不可或缺的条件。有分心的作用是：保持在一世当中，从投生至死亡之间的生命流不会中断。在结生心(paṭisandhicitta)灭后，有分心紧接着生起；每当没有心路过程(cittavīthi)发生时，有分心即会于每一剎那中生灭。《阿毘达摩义广释》(Vibhv.PTS:p.96)：Avicchedappavattihetubhāvena bhavassa aṅgabhāvo bhavaṅgakiccaṃ.(令存在之因转起而不中断的存在的成分，为‘有分作用’。) 有分心、结生心、死心(cuticitta)是同一种果报心(vipākacitta)，但执行不同的作用。

Bhavaṅga-upaccheda﹐【阳】有分断，继「有分波动」而来的心识剎那，有分心之流于此被截断。

Bhavaṅga-calana﹐【中】【形】有分波动，心识剎那发生，有分心于此「波动」了一个心识剎那。

Bhavana,【中】存在，仍然存在，居住的地方。

Bhavanta,【形】繁荣的，阁下(敬辞，称对方)。

Bhavo, 富裕。Dṭ.31.CS:p.3.137：Bhavanaṃ sampattivaḍḍhanaṃ bhavoti attho, tappaṭikkhepena abhavoti āha “abhavena avuḍḍhiyā”ti.(富裕：保存增进财富之意；在它的反向‘不富裕’，他已被说是‘不富裕、不昌隆’。)

bhas﹐【字根III.】下来(to go down)，下沉(to sink)。

Bhastā,【阴】bhasta【中】风箱，皮袋。

Bhasma(Bhasman),【中】灰烬，涂灰。bhasmacchanna,【形】被灰烬复盖的。bhasmā vasalī hohi,贱民！变成灰吧！(咀咒人死)。

Bhassa,【中】废话。bhassārāmatā,【阴】执着于废话。

Bhassati(bhas下来+ya), 跌倒，落下，下降。【过】bhassi。【过分】bhaṭṭha。【现分】bhassanta, bhassamāna。【独】bhassitvā。

Bhassara,【形】明亮的，光亮的，辉煌的。

bhaṃ﹐【字根I.】使旋转(to whirl)。

Bhā,【阴】光，光彩壮丽。

Bhākuṭika,【形】眉头一皱的，皱眉头的。

Bhāga,【阳】部分，部份，派系。bhāgavantu, bhāgī,【形】分享的，带有一点的。

Bhāgadheyya, bhāgadheya,【中】财富，命运。

Bhāgaso,【副】部份地。

Bhāgineyya,【阳】外甥(姊妹的儿子)。bhāgineyyā 【阴】外甥女(姊妹的女儿)。

Bhāgiya,【形】(在【合】中) 与…连接，属于，有益于。

Bhāgī,【阳】分配者，股东。

Bhāgīrathī,【阴】恒河。

Bhāgya,【中】好运气，财富。

bhāj﹐【字根VII.】分割、分开(to divide)。

Bhājaka, bhājetu,【阳】划分者，分配者。

Bhājana,【中】1.碗，盘，容器。2.分开，分配。3.分配水果的人(one who distributes fruit, an official term in the vihāra. Vin.IV,38, cp. BSk. phalacāraka)。bhājanantarikā(bhājana容器+antarikā间隔),【阴】厨柜。

Bhājanavikati,【阴】各种不同类型的盘子或容器。Cv.II,124.︰“Na, bhikkhave, ekabhājane bhuñjitabbaṃ …pe… na ekathālake pātabbaṃ… na ekamañce tuvaṭṭitabbaṃ… na ekattharaṇā tuvaṭṭitabbaṃ… na ekapāvuraṇā tuvaṭṭitabbaṃ… na ekattharaṇapāvuraṇā tuvaṭṭitabbaṃ. Yo tuvaṭṭeyya, āpatti dukkaṭassā”ti.(诸比丘！不得食同一器，不得饮同一器，不得卧同一床，不得卧同一敷具，不得盖同一被子，卧者犯恶作。」)

Bhājāpeti(<bhājeti),【使】使分开，使分配。

Bhājeti (bhāj分开+e), 分开，分配。【过】bhājesi。【过分】bhājjita。【现分】bhājenta。【独】bhājetvā。【义】bhājetabba。【被】bhājīyati。

Bhāṇaka,【阳】1.大的广口瓶。2.诵经者。批注书提到的Bhāṇakā(诸诵出者)此系经、律等之诵出者、专家。例如：Dīghabhāṇaka(长者诵部)，Majjhimabhāṇaka(中部诵者)、Saṃyuttabhāṇaka(相应部诵者)、Aṅguttarabhāṇaka(增支部诵者)、Jātakabhāṇaka(本生经诵者)Dhammapadabhāṇaka(法句经诵者)、Ubhato-bhāṇaka(律之大分别、比丘尼分别两者之诵者)。

Bhāṇavāra,【阳】一日诵，指结集经典时，一日诵出之经典份量(约含有 8,000 字)。后世演变为一日课诵经典的份量。

Bhāṇī,【形】讲话的，背诵的。

Bhāti (bhā +a), 说，讲，照耀。【过】bhāsi。

Bhātika, bhātu,【阳】兄弟。

Bhānu, bhāṇu【阳】1.光。2.太阳。bhānumantu,【形】发光的。【阳】太阳。

Bhāyati (bhī(梵bhī / bhīṣ)害怕+a)(cp. Sk. bhayate, bhī, pres. redupl. bibheti), 害怕，畏惧。【过】bhāyi。【现分】bhāyanta。【义】bhāyitabba。【独】bhāyitvā。to be afraid. pres, ind. 1st sg. bhāyāmi; 2nd sg. bhāyasi; 1st pl. bhāyāma; 3rd pl. bhāyanto; Imper. 2nd pl. bhāyatha; pot. 3rd sg. bhāye & bhāyeyya; 3rd pl. bhāyeyyuṃ. aor. 1st sg. bhāyiṃ; 2nd sg. bhāyi & usually in prohib. mā bhāyi do not be afraid. grd. bhāyitabba. caus. I. bhāyayate to frighten ; caus. II. bhāyāpeti. pp. bhīta。abhāyana﹐不害怕。

Bhāyāpeti (bhāyati 的【使】), 惊吓。【过】bhāyāpesi。【过分】bhāyāpita。【独】bhāyāpetvā。

Bhāra(<bhṛ, Vedic bhāra; cp. bhara),【阳】重量，负荷，负担，工作，事件。bhāranikkhepana,【中】那下负担，放下负荷。bhāramocana,【中】摆脱负担。bhāravāhī,【阳】承受负担，带有公职者。bhārahāra,【阳】负担的承受者，负荷的运送者。

Bhārika,【形】装满东西的，重的，充满的。

Bhāriya,【形】重的，严重的。abhāriya,【形】不重的，不严重的。

Bhāva(<bhū),【阳】1.成为(being)，变成(becoming)，有(存在)，情况(condition)，自然(nature)，独自地(=attabhāva; by itself)，【哲】仍然存在。bhāvadasakakalāpa(bhāva-dasaka-kalāpa),【阳】性根十法聚。bhāvarūpa﹐性根色，有女根色与男根色两种。【无】bhāvayato﹐结果。atthikabhāva state of need; ūnabhāva depletion; ekībhāva loneliness; sithillbhāva (for sithila° in conn.with kṛ & bhū) relaxation.– (b) adverbs.uparibhāva high condition ; pātubhāva appearance; vinābhāva difference.(c) nouns & noun-derivations:attabhāva individual state, life, character (=citta ); asaraṇabhāva state of not remembering ; samaṇabhāva,沙门戒体(condition of a recluse)。(d) forms of verbs：nibbattabhāva fact of being reborn; magg’ārūḷhabhāva the condition of having started on one’s way ; baddha° that he was bound; suhitabhāva that they were well .The translation can give either a full sentence with “that it was” etc.( or a phrase like “the fact or state of,” or use as an English abstract noun ending in –ness (atthikabhāva needfulness, ekibhāva loneliness), –ion (ūnabhāva depletion, pātubhāva manifestation).–hood (attabhāva selfhood), or –ship (samaṇabhāva recluseship). sampayuttabhāvo (m.), for *sampayuttattaṃ (abstr.); bhākuṭikassa bhāvo=bhakuṭiyaṃ; sovacassassa bhāvo= sovacassatā; mittassa bhāva=mettaṃ. Here sometimes bhava for bhāva.– 2.(in pregnant, specifically Buddhistic sense) cultivation or production by thought, mental condition, esp.a set mental condition (see der.bhāvanā).Sometimes (restricted to Vin & J) in sense “thinking of someone,” i.e.affection, love, sentiment.– abhāva (late, only in C.style) not being, absence, want ; Abl. abhāvato through not being, in want of。有(存在)有两种：「业有」(kammabhāva)与「生有」(upapattibhāva)。「业有」是指一切能够产生新一世的善与不善业，即29种善与不善思。「生有」则是指32种果报心、它们的相应心所及业生色。

Bhāvanā(<bhāveti, or bhava in meaning of bhāva2),【阴】增加，经由思考的发展，禅修(producing, dwelling on something, putting one’s thoughts to, application, developing by means of thought or meditation, cultivation by mind, culture)。bhāvanānuyoga,【阳】应用禅修。bhāvanāmaya,【形】由禅修完成的。bhāvanāvidhāna,【中】禅修的程序。

Bhāveti, 【使】使修习。3.sg.opt. bhāvaye。

Bhāvanīya(grd.<bhāveti, or bhāvanā),【形】应修习的(to be cultivated)，令人尊敬的(to be respected)，镇定自若的(in a self-composed state﹐cp.bhāvitatta)。

Bhāvita (bhāveti 的【过分】),修习，有生起(uppādita)、增长(vaḍḍhita)的意思。bhāvitatta,【形】训练良好的，镇定的，沉着的。《增支部注》(AA.6.13./III,346~7.)︰Bhāvitāti vaḍḍhitā. Bahulīkatāti punappunaṃ katā. Yānīkatāti yuttayānasadisā katā. Vatthukatāti patiṭṭhā katā. Anuṭṭhitāti adhiṭṭhitā. Paricitāti samantato citā ācitā upacitā. Susamāraddhāti suppaguṇakaraṇena suṭṭhu samāraddhā.(修习︰增长。多作︰一再地作。作乘︰等于车子上轭的作。作基︰作依止处。实行︰摄受。积聚︰整个的堆积、累积、集聚。善确立︰以善熟练的善确立。)

Bhāvī(Bhāvin)(<bhāva, Epic Sk. bhāvin “imminent”),【形】将成为的( “having a being,” going to be)。avassabhāvī,不可避免的( sure to come to pass, inevitable)。bhāvinī,【阴】未来(future)。evaṃbhāvī, 如此将成为，如此的性质。

Bhāveti (bhū+e) (Caus. of bhū, bhavati), 修习，增加，培养，发展(to beget, produce, increase, cultivate, develop)。【过】bhāvesi。【过分】bhāvita。【现分】bhāventa, bhāvayamāna。【义】bhāvetabba。【独】bhāvetvā。【不】bhāvetuṃ。Ps.(PTS.II,94.；CS:p.285)︰Bhāvetīti kathaṃ bhāveti? āvajjanto bhāveti, jānanto bhāveti, passanto bhāveti, paccavekkhanto bhāveti, cittaṃ adhiṭṭhahanto bhāveti, saddhāya adhimuccanto bhāveti, vīriyaṃ paggaṇhanto bhāveti, satiṃ upaṭṭhāpento bhāveti, cittaṃ samādahanto bhāveti, paññāya pajānanto bhāveti, abhiññeyyaṃ abhijānanto bhāveti, pariññeyyaṃ parijānanto bhāveti, pahātabbaṃ pajahanto bhāveti, bhāvetabbaṃ bhāvento bhāveti, sacchikātabbaṃ sacchikaronto bhāveti.( ‘修习’，如何而修习？正在倾心而修习，知而修习，见而修习，观察而修习，心决定而修习，信解而修习，提起精进而修习，念近住而修习，集中而修习，慧知而修习，证知应证知而修习，遍知应遍知而修习，断应断而修习，修习应修习而修习，现证应现证而修习。) cf. āsevati(练习)。DA.：Bhāvanāti vaḍḍhanā bruhanā.( ‘修习’︰增长、增加。) DhsA (CS:p.86)：Bhāvanāyāti sesamaggattayena. Sesamaggattayañhi paṭhamamaggena diṭṭhasmiṃyeva dhamme bhāvanāvasena uppajjati, adiṭṭhapubbaṃ kiñci na passati, tasmā bhāvanāti vuccati.

bhās(梵bhās)﹐【字根I.】说(to speak)，使发光(to shine)。

Bhāsati (bhās说+a), 说，讲，照耀。【过】bhāsi, abhāsatha。【过分】bhāsita。【现分】bhāsanta。【独】bhāsitvā。【义】bhāsitabba。A.5.198./III,244.：成就五支之语者，是善说(vācā subhāsitā)，不恶说(no dubbhāsitā)；无罪(anavajjā)；不为智者所诃(ananuvajjā viññūnaṃ)。何等为五？即：应时语(Kālena ca bhāsitā)；真实语(saccā ca bhāsitā)；柔软语(saṇhā ca bhāsitā)；引利语(atthasaṃhitā ca bhāsitā)；慈心语(mettacittena ca bhāsitā)。

Bhāsana,【中】演讲，叙述，谈话。

Bhāsantara,【中】不同的语言。

Bhāsā,【阴】语言，方言。

Bhāsita,【中】叙述。

Bhāsitu, bhāsī,【阳】说话者，讲话者。

Bhāsura,【形】明亮的，光亮的。

Bhiṃsana, bhiṃsanaka,【形】恐怖的，可怕的，令人敬畏的。

Bhiṃsā(<bhiṃsa) ,【阴】吓惊(terror, fright)。mahābhiṃsa,【形】受到大惊(inspiring great terror)。Cp. Bhismā(吓惊)。

Bhiṃsikā(<bhiṃsa),【阴】吓惊之事(frightful thing, terror, terrifying omen)。

Bhikkhaka(<bhikkhu, Cp. Epic Sk. bhikṣuka & f. bhikṣukī),【阳】乞丐，托钵僧(a beggar, mendicant)。

Bhikkhati (bhikkh+a；cp. Vedic bhikṣate, old desid. to bhaj), 乞求，托钵，要求(to beg alms, to beg, to ask for)。【过】bhikkhi。【现分】bhikkhanta, bhikkhamāna。【独】bhikkhitvā。

Bhikkhana,【中】求，讨。

Bhikkhā(cp. Epic & Class. Sk. bhaikṣa of bhikṣ, adj. & nt),【阴】捐献，食物(begged food, alms, alms-begging; food)。bhikkhācariyā,【阴】bhikkhācāra(=bhikkhāya carati；Sk. bhaikṣaṃ carati),【阳】行乞，托钵。bhikkhāhāra,【阳】乞到的食物。bhikkhāpaññatti,声明供僧，打斋(declaration of alms, announcement that food is to be given to the Saṅgha, a dedication of food Vin I.309.)。ekāhā bhikkhā, 一日的食物(food for one day)。subhikkha,【中】食物丰富(abundance of food)。dubbhikkha,【中】食物缺乏(dubbhikkhā f.；scantiness of alms, famine, scarcity of food, adj. famine-stricken (cp. Sk. durbhikṣaṃ)。

Bhikkhu(Sk. bhikṣu, <bhikṣ乞讨),【阳】比丘(比丘必须遵守227条波罗提木叉戒及许多微细戒)，苾蒭。bhikkhuṇī,【阴】比丘尼。bhikkhubhāva,【阳】僧侣。bhikkhusaṅgha,【阳】比丘僧团。Pārā.III,24.︰Bhikkhūti (1)bhikkhakoti bhikkhu, (2)bhikkhācariyaṃ ajjhupagatoti bhikkhu, (3)bhinnapaṭadharoti bhikkhu, (4)samaññāya bhikkhu, (5)paṭiññāya bhikkhu, (6)ehi bhikkhūti bhikkhu, (7)tīhi saraṇagamanehi upasampannoti bhikkhu, (8)bhadro bhikkhu, (9)sāro bhikkhu, (10)sekho bhikkhu, (11)asekho bhikkhu, (12)samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu. Tatra yvāyaṃ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṃ imasmiṃ atthe adhippeto bhikkhūti.(比丘︰(1)乞求比丘、(2)从事乞食比丘、(3)穿割截衣比丘、(4)沙弥(充当)比丘、(5)自称比丘、(6)善来比丘、(7)由三归依受具比丘、(8)贤善比丘、(9)真实比丘、(10)有学比丘、(11)无学比丘、(12)由和合僧依白四羯摩之无过失、应理受具比丘。此中比丘，依和合僧，白四羯摩，无异议通过受具，即此处所谓的比丘。)Vism.16.︰ Bhikkhūti saṃsāre bhayaṃ ikkhaṇatāya vā bhinnapaṭadharāditāya vā evaṃ laddhavohāro saddhāpabbajito kulaputto.(比丘︰以应见到轮回的怖畏(saṃsāre bhayaṃ ikkhaṇatāya)，或应持割截衣等(bhinnapaṭadharāditāya)，获得信心出家的良家子这样的名称。)

Bhikkhuṇī,【阴】比丘尼(在上座部佛教中比丘尼的传承已断)，苾蒭尼。Pāci.IV,214(CS:Pāci.pg.275)︰Tatra yāyaṃ bhikkhunī samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannā, ayaṃ imasmiṃ atthe adhippetā bhikkhunīti.(此中，依和合的二部僧，白四羯摩，无异议通过受具之比丘尼，即此处所谓的比丘尼之意。)

Bhikkhunovādaka, 【阳】教诫比丘尼。世尊说，选派比丘去教导比丘尼的八个标准：Pāci.IV,51.(=A.8.52./IV,279.)︰(1)sīlavā hoti, (2)pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, (3)bahussuto hoti sutadharo sutasannicayo, (4)ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, (5)tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā, (6)diṭṭhiyā suppaṭividdhā; (7)ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; (8)kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; paṭibalo hoti bhikkhunisaṅghassa dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ; yebhuyyena bhikkhunīnaṃ piyo hoti manāpo; na kho panetaṃ Bhagavantaṃ uddissa pabbajitāya kāsāyavatthanivasanāya garudhammaṃ ajjhāpannapubbo hoti; vīsativasso vā hoti atirekavīsativasso vā.( (1)持戒。(2)防护波提木叉律仪，具足戒行而住，于微小罪见怖畏，受持学处而学。(3)多闻而持所闻、积集所闻。(4)若宣说诸法，初善、中善、后善，义具、文具、纯一圆满清净梵行。(5)像这样多闻受持诸法，语言流利，通达人性。(6)于见善通达。(7)详知二部波提木叉，善分别、善通晓、善决定经义。(8)言语优美、音声优美，以具有礼貌的语言，发出无瑕疵的、有义理的表达。为比丘尼僧伽说法教示，堪能于劝导、赞励，庆慰，为多数的比丘尼所爱、所中意。依此世尊而出家，在着袈裟衣之前无犯重罪法，且(戒腊)达二十岁或超过二十岁。)

Bhiṅka,【阳】小象。

Bhiṅkāra,【阳】水壶。

Bhiṅgāra﹐【阳】金瓶、金澡罐。

Bhijjati (bhid破坏+ya), 被打破，被破坏。【过】bhijji。【过分】bhinna。【现分】bhijjamāna。【独】bhijjitvā。

Bhijjana,【中】自己破。bhijjanadhamma,【形】易碎的，掉入毁灭。

Bhitti,【阴】墙壁。bhittipāda,【阳】墙壁的脚或基础。

bhid(梵bhid)﹐【字根II.】打破(to break)。【字根III.】破碎(to be broken)。

Bhindati (bhid破碎+ṃ-a), 打破，劈开，切断。【过】bhindi。【过分】bhindita, bhinna。【现分】bhindanta。【独】bhinditvā。【不】bhindituṃ。

Bhindana,【中】瓦解。

Bhinna, (Bhindana的【过分】) 瓦解。bhinnatta,【中】bhinnabhāva,【阳】被打破的情况，各式个样。bhinnāva,【形】遇海难的。bhinnapaṭa,【中】破衣。bhinnamariyāda,【形】超过极限的。bhinnasīla 【形】破戒者。

Bhiyya, bhīya, bhiyyosa,【无】非常地，更多，在较高的程度中，重复地。bhiyyoso mattāya, 非常地，超过能力的。

Bhiyyo(Bhīyo, Bhīyyo) (Vedic bhūyas, compar. form fr. bhū, functioning as compar. to bhūri. On relation Sk. bhūyaḥ: P. bhiyyo cp. Sk. jugupsate: P. jigucchati),1.(adj.)更多的(more Sn.61 (dukkham ettha bhiyyo), 584 (id.), 306 (bh. taṇhā pavaḍḍhatha); Dh.313 (bh. rajan ākirate), 349 (bh. taṇhā pavaḍḍhati))。2.(adv.) 更，多的(in a higher degree, more, repeatedly, further S.I,108 (appaṃ vā bhīyo less or more); Sn.434 (bh. cittaṃ pasīdati); Dh.18 (bh. nandati=ativiya n. C.)。– bhiyyokamyatā desire for more, greed Vin.II,214. — bhiyyobhāva, (getting more, increase, multiplication )。

Bhiyyoso (adv.)(Abl. formation fr. bhiyyo 1) 更多地(still more, more and more, only in cpd. bhiyyosomattāya [cp. BSk. bhūyasyā mātrāya MVastu II.345; Divy 263 & passim] 丰富地(exceedingly, abundantly)。

Bhisa,【中】莲藕。bhisapuppha,【中】莲花。bhisamuḷāla,【中】睡莲的球茎和须根。

Bhisakka(cp. Vedic bhiṣaj physician, P. bhesajja medicine),【阳】医师(a physician)。

Bhisi1,【阴】垫子、垫(a bolster, cushion, pad)。bhisibimbohana,【中】垫被(bolster)，枕头(pillow)。

Bhisi2,【阴】木筏(a raft)。

Bhismā(=bhiṃsā) ,【阴】吓惊(terror, fright)。

bhī(梵bhī / bhīṣ)﹐【字根I.】害怕的(to fear)。

Bhīta(bhāyati‘惊恐’的【过分】), 已颤怖，已惊恐(frightened, terrified, afraid)。niraya-bhayabhīta, 地狱的恐惧。maraṇa-bhaya bhīta, 死亡的恐惧。

Bhībhaccha see bībhaccha.

Bhīti,【阴】害怕。

Bhīma, bhīsana(<bhī, cp. Vedic bhīma),【形】可怕的，恐怖的(dreadful, horrible, cruel, awful)。bhīmakāya, 恐怖的身体(of horrible body, terrific)。bhīmarūpa, 恐怖的形象(of terrifying appearance)。bhīmasena, 恐怖的军队(having a terrifying army)。

Bhīmala (<bhīma,【中】恐怖的(terrifying, horrible, awful)(T. bhīmūla, but read bhīmala; C. expls by bhiṃsanaka-mahāsadda)。

Bhīru, bhīrika(<bhī; cp. Vedic bhīru),【形】【中】胆小的，恐怕的，懦弱的。bhīruttāna,【中】恐怕的庇护。bhīruttāṇa, (refuge for the fearful, adj. one who protects, those who are in fear)。【反】abhīru。

Bhīruka(<bhīru),【形】恐怕，害臊(afraid, shy, cowardly, shunning)。

Bhukkaraṇa, Bhuṅkaraṇa(bhu+kṛ, see bhukka),【形】【中】bhuṅkāra, bhukkāra,【阳】(狗)吠(making “bhu,” i. e. bow-wow, barking J VI.355 (bhukkaraṇasunakha)。

Bhuṅkaroti (bhuṃ+kar行+o), 吠。【过】bhuṅkari。【过分】bhuṅkata。【现分】bhuṅkaronta。【独】bhuṅkatvā, bhuṅkaritvā。

bhuj(梵bhuj)﹐【字根I.】使弯曲。【字根II.】吃(to eat)。

Bhuja1(Sk. bhuja m. & bhujā),【阳】【中】手、手臂(the arm)。bhujapatta,【阳】垂枝桦(枝无毛、枝条显著下垂的一种桦木属植物 (Bhurja tree；Betula pendula))。subhujo,手臂美。

Bhuja2(<bhuñjati2), 干净、纯净、明亮、美丽(clean, pure, bright, beautiful)。bhujadassana, 美观(beautiful to look at)。

Bhuja3(<bhuj使弯曲to bend),【形】弯曲(bending, crooked)。bhuja-laṭṭhi betel-pepper tree。bhujaga (bhuja-ga)﹐弯曲前进者、蛇(going crooked, i. e. snake)。bhujaginda,眼镜王蛇(king of snakes, the cobra)。bhujaṅga-latā ‘如蛇状的爬藤类(木本具攀缘性)’、蒌叶、荖藤、蒟酱、老叶。(“snakecreeper,” i. e. name of the betel-pepper)。

Bhujaka(<bhuj, as in bhuñjati2; or does it belong to bhuja3 and equal to bhuja-laṭṭhi?),天界一种芳香的树(a fragrant tree, growing (according to Dhpāla) only in the Gandhamādana grove of the Devaloka)。

Bhujaga(bhuja-ga), bhujaṅga, bhujaṅgarna,【阳】蛇。

Bhujissa(cp. BSk. bhujiṣya),【阳】自由民(非奴隶，a freed slave, freeman; a servant as distinguished from a slave)。bhujissaṃ karoti,赋予自由民(to grant freedom to a slave)。【阴】bhujissā。【形】由奴隶解放的(freeing from slavery, productive of freedom)。

Bhuñjaka, bhuñjitu(<bhuñjati1),【阳】吃的人，享受者(eating, one who eats or enjoys, in ‘bhuñjakasammuti’ definition of “eater,” speaking of an eater, declaration or statement of eating)。

Bhuñjati (bhuj吃+ṃ-a), 吃，享受。【过】bhuñji。【过分】bhutta。【现分】bhuñjanta, bhuñjamāna。【义】bhuñjitabba。【独】bhuñjitvā, bhuñjiya, bhutvā(【反】abhutvā)。【不】bhuñjituṃ, bhottuṃ。0

Bhuñjana(<bhuñjati1),【中】食(taking food, act of eating, feasting)。bhuñjanakāla,【阳】用餐时间(meal-time DhA I.346.)。

Bhutta (bhuñjati1 的【过分】；Sk. bhukta), 1.已吃，已享受。bhuttageha, 食堂，餐厅(eating house)。yathā-bhuttaṃ bhuñjatha, 依照吃法吃下(“eat according to eating” i. e. as ought to be eaten, eating in moderation)。bhuttadubbhuttaṃ, 难消化(indigestible)。bhutta-pātar-āsa,已吃过早餐(after having eaten breakfast )。bhuttāvasesa,餐点剩余(the remainder of a meal)。

Bhuttāvī(Bhuttāvin)(bhutta+suffix °āvin, corresponding to Vedic °āyin),【形】已吃了的人(having eaten, one who has had a meal)。Nom. sg. bhuttāvī; Instr. bhuttāvinā; Gen. Dat. bhuttavissa; Acc. bhuttāviṃ; Nom. pl. bhuttāvī & bhuttāvino。

Bhumma(<bhūmi, Vedic bhūmya),【形】【中】1.地居的，地球的，陆栖的，陆地(belonging to the earth, earthly, terrestrial; nt. soil, ground, floor)。2.处格(the locative case)。(在【合】中 ) 有阶段或故事的。bhummaṭṭha,【形】在地球上的。bhummattharaṇa,【中】地铺，地毯。bhummantara,【中】不同的阶段或世界。bhummā devā, 诸地神、诸地居天(a terrestrial deva or fairy六欲天中四王天)。bhummattharaṇa,铺地( “earth-spread,” a ground covering, mat, carpet)。bhummantara,地球。Bhummantalikkha,天地(earthly and celestial, over earth & sky (of portents))。bhummajāla,地网( “terrestrial net (of insight) gift of clear sight extending over the globe.)。

Bhusa1,【中】谷壳，(玉黍蜀的)外壳(chaff, husks)。【形】很多，丰富的。bhusaṃ,【副】非常地，常常，频繁地。bhusāgāra, 谷壳仓库(chaff-house)。opuṇāti bhusaṃ,去壳(to sift husks)。

Bhusa2,【形】大，巨大(strong, mighty, great) 。bhusaṃ,【中】多(adv. much, exceedingly, greatly, vehemently)。In cpds. bhusaṃ° & bhusa°.

Bhusati, Bhussati(bhus +ya), 吠。【过】bhussi。【现分】bhussanta, bhussamāna。【独】bhussitvā。

bhū(梵bhū)﹐【字根I.】变成(to become)。

Bhū1 (<bhū) ,【形】生物(being)。【中】生物，有呼吸的生物(creature, living being in pāṇa-bhū a living being (a breathing being)=pāṇa-bhūta)。

Bhū2 (<bhū, otherwise bhūmi),【阴】地球(the earth; Loc. bhuvi according to Kaccāyana; otherwise bhuvi is aor. 3rd sg.。

Bhūkuṭi (a different spelling of bhakuṭi,cp. Sk. bhṛkuti & bhrukuṭi),【阴】皱眉(表示不满)，生气，轻蔑的(frown, anger, superciliousness)。

Bhūta (bhavati 的【过分】), 已变成，已出生，已生产。【中】元素，鬼，众生，事实，是，已经发生的事物。bhūtakāya,【阳】身体，元素所生产的 东西。bhūtagāma,【阳】植物，草木。bhūtagāha,【阳】着魔。bhūtappasāda﹐净色。bhūtavādī,【形】诚实的。bhūtavejja,【阳】驱魔的人，召魂者。bhūta-vijjā﹐鬼咒(呼鬼唤神的咒术)。abhūta,【阳】非生物(或译作︰不成材。指愚人、说谎者falsehood, lie falsehood, lie)。M.A.1./I,31~2.(Sn.A.222；CSCD:224)︰bhūtasaddo pañcakkhandha-amanussa-dhātu-vijjamāna-khīṇāsava -satta-rukkhādīsu dissati.(生物︰(具)五蕴、非人(鬼神、天人)、(具有四大)界、存在、漏尽者、有情(satta)、树(、草木)等。) “Bhūtamidanti, bhikkhave, samanupassathā”ti-ādīsu (M.38./I,260.) hi ayaṃ pañcakkhandhesu dissati. “Yānīdha bhūtāni samāgatānī”ti (Sn.PTS:222；CS:224) ettha amanussesu. “Cattāro kho, bhikkhu, mahābhūtā hetū”ti (M.109./III,17.) ettha dhātūsu. “Bhūtasmiṃ pācittiyan”ti-ādīsu (Pāci.IV,25.) vijjamāne. “Yo ca kālaghaso bhūto”ti (J.245.；JA.II,260.) ettha khīṇāsave. “Sabbeva nikkhipissanti bhūtā loke samussayan”ti (D.16./II,157.) ettha sattesu. (M.1./I,32.) “Bhūtagāmapātabyatāyā”ti (Pāci.IV,34.) ettha rukkhādīsu.M.A.I,31.︰(1) animate Nature as principle, or the vital aggregates (the 5 Khandhas), with ref. M I.260; (2) ghosts (amanussā) Sn 222; (3) inanimate Nature as principle, or the Elements (the 4 dhātus) S III.101 (mahābhūtā); (4) all that exists, physical existence in general (vijjamānaṃ) Vin IV.25 (bhūtaṃ); (5) what we should call a simple predicative use, is exemplified by a typical dogmatic example, viz. “kālaghaso bhūto,” where bhūta is given as meaning khīṇāsava (Arahant) J II.260; (6) all beings or specified existence, animal kingdom (sattā) D II.157; (7) the vegetable kingdom, plants, vegetation (rukkh’ādayo)( 《中部注》(M.A.1./I,31~2.)︰「生物之义︰1(具)五蕴(pañcakkhandha)、2非人(amanussa鬼神、天人)、3(具有四大)界(dhātu)、4正存在者(vijjamāna)、5漏尽者(khīṇāsava)、6有情(satta)、7树(、草木)(rukkhā)等。」巴利文有时也用「非生物」(abhūta，或作︰不成材)指愚人、骗子，事实上他们也是「生物」。)

Bhūtatta,【中】已成为的事实。

Bhūtika,【形】元素所组成的。

Bhūma, bhūmaka,【形】(在【合】中) 有楼层的。

Bhūmi,【阴】土地，地面，地球，区域，阶段，平面(陆地或世界)。bhūmikampā,【阴】地震。bhūmicāla,【阳】地震。bhūmigata,【形】在地面上的，储存在地下的。bhūmitala,【中】地面。bhūmippadesa, bhūmibhāga,【阳】土地。bhūmi-pappaṭaka﹐地饼(地肥)。《增支部》A.8.70. Bhumicāla(八种)地震：地动有八因缘：(一)大地住于水上，水住于风上，风依空而住。若大风起，则水摇；若水摇，则地摇。(二) 有神通之沙门、婆罗门、大威力之天人，彼若修习地想少量、修习水想无量，则此令地动。(三)菩萨自兜率天隐没，以正念正知降入母胎。(四)菩萨以正念正知自母胎出生。(五)如来现等觉、无上正等觉时。(六)如来转无上法轮时。(七)如来以正念正知而舍寿行时。(八)如来于无余涅盘界般涅盘时。(《长部》D.16./II,106-109.(三章10-20节)，自说经(Ud.6.1)，《长阿含》第二经游行经，《增壹阿含42.5经》，《中阿含36经》地动经(T1.477b)。)

Bhūri,【阴】智慧。【形】广泛的，丰富的。bhūripañña, bhūrimedha,【形】广泛的智慧(广智)。SA.1.75.：Bhūripaññāti bahupañña ussannapañña.(广慧：多慧，丰富的智慧) SA.22.95.：Bhūripaññenāti saṇhapaññena ceva vipulavitthatapaññena ca. (广慧：细腻的智慧，广大的智慧)。

bhūs(梵bhūṣ)﹐【字根I.】装饰(to adorn)。【字根VII.】装饰(to decorate)。

Bhūsana,【中】bhūsā,【阴】装饰物，装饰品。

Bhūsāpeti (Bhūseti的【使】), 使装饰，使化妆。【过】bhūsāpesi。【过分】bhūsāpita。【独】bhūsāpetvā。

Bhūseti (bhūs+e), 化妆，装饰，美化。【过】bhūsesi。【过分】bhūsita。【现分】bhūsenta。【独】bhūsetvā。

Bheka(cp. Vedic bheka),【阳】青蛙(a frog)。

Bhejja,【形】易碎的，会破的。【中】打破，切断。

Bheṇḍivāla,【阳】一种发射物。

Bheṇḍu, bheṇḍuka,【阳】球，球形的顶端，圆屋顶。

Bhettu,【阳】打破者。

Bheda,【阳】迸裂，分裂，分离，意见不合。bhedaka,【形】分化者，分离者。bhedakara,【形】带来区分，带来分离。bhedābheda,【阳】破和未破。

Bhedana,【中】迸裂，分裂，分化，分离。bhedanaka,【形】值得打破的。bhedanadhamma,【形】容易腐烂的。

Bhedita, (Bhedeti的【过分】) 使分裂，使分开。

Bhedeti (bhid打破+e), 使分裂，使分开，使分离。【过】bhedesi。【过分】bhedita。【独】bhedetvā。caus. bhedāpeti。

Bheraṇḍa,【阳】野干、豺(jackal)。bheraṇḍaka,【中】豺的嗥叫。

Bherava,【形】可怕的。

Bheri,【阴】鼓。bhericāraṇa,【中】打鼓声明。bheritala,【中】鼓面。bherivādaka,【阳】鼓手。bherivādana,【中】打鼓。bherisadda,【阳】鼓声。

Bhesajja,【中】药。《南海寄归内法传》卷第三：「梵云晡堤木底鞞杀杜(pūti-mukta-bhaiṣajya﹐pūti-mūtraṃ bhaiṣajyānām)。晡堤是陈。木底是弃。鞞杀社译之为药(即是陈弃药也)律开大便小便。乃是犊粪牛尿。」(T54.225.1)。《律藏．大品．药犍度》(Mv.I,201.以下；cf. Pāci.IV,35.) 终生药分为六类，即：一、mūlāni bhesajjāni (根药)︰haliddiṃ, 姜黄(turmeric)。siṅgiveraṃ, 生姜(ginger)。vacaṃ, 菖蒲(sweet flag)。vacatthaṃ, 白菖蒲(a sedge or flag with fragant leaves )。ativisaṃ, 麦冬(pig-lily)。kaṭukarohiṇiṃ, 辛胡莲(galanga or galingale)。usīraṃ, 嗢尸罗(狼尾草(象草elephant grass)。bhaddamuttakaṃ﹐香附(藕土香，香荫草，臭荫香，有荫土香pig’s root or nut grass)，及其它根药。

二、涩药 (kasāvabhesajja)：a.荏婆涩(nimbakasāvo ；decoction of the neem)；b.根药的一种( kuajakasāvo；decoction of Wrightia tomentaso) ；c.婆迦瓦涩(paolakasāvo；decoction of Gymnopetalum cochinchinense)；d.苦味的植物(pakkavakasāvo；… of Tinosporacordifolia)；e.其它涩药。

三、叶药(paṇṇabhesajja)：a.荏婆叶(nimbapaṇṇaṃ ；neem-leaves)。b.具达奢叶( kuajapaṇṇaṃ；leave of Wrigthia spp.)。c.拔陀罗叶 (paolapaṇṇaṃ；Gymnopetalum cochinchinense)。d.苏罗尸叶( gulasipaṇṇaṃ；tulsi or ordinary basil)。e.迦婆尸迦叶(kappāsikapaṇṇaṃ；cotton plant)。及f.其它叶药。

四、phalāni bhesajjāni (果药)︰bilaṅgaṃ(vilaṅgaṃ), 伊兰迦(Ardisia littoralis)。pippaliṃ, 荜拨(荜茇、长胡椒long pepper；piper longuml)。maricaṃ, 胡椒(chili pepper)。harītakaṃ, 诃子(yellow myrobalan)。vibhītakaṃ, 川练(川练子、金铃子、楝实、练实、仁枣、苦楝子；苦，寒。肝，小肠，膀胱。行气止痛，清热，杀虫。Szechwan Chinaberry)。āmalakaṃ, 余甘子(emblic myrobalan)。goṭṭhaphalaṃ(goṭhaphalaṃ),五达婆罗(wormwood)。及其它果药。

五、脂药(jatubhesajja )：a.树脂；b.药脂树(hiṇgu；Ferula spp.)；c.叶和茎以火提炼出的脂 (hiṅgujatu)；d. 叶和茎以火提炼出的脂与其它东西混合 (hiṅgusipāhikā)；e. 达迦婆提 (takkapatti)；f.达迦胖离 (takkapaṇṇi)；g. 萨周拉沙 (sajjulasaṃ；gum benjamin) ；i.其它树脂药。

六、盐药(loṇabhesajja)：a.海盐(sāmuddikaṃ)；b.黑盐(kalalonāṃ)；c.岩盐(sindhavaṃ)；d.食盐 (vilaṃ)；e.于其它化合物混合之盐。

sattahakalika,七日药(比丘被允许在七日内食用的药物，指︰a.酥油 (navanita；ghee水牛的奶所制成的奶油)；b.奶油(sappi; butter乳牛的奶所制成的奶油)；c.油(tela；oil 植物油及动物油)；d.蜂蜜 (madhu)；e.糖(phāṇita糖蜜、石蜜、砂糖、冰糖、棕榈糖jaggery)。Bhojanīyaṃ nāma pañca bhojanāni–odano, kummāso, sattu, maccho, maṃsaṃ.谷肉食(另译：软食)：饭﹑粥﹑麦﹑鱼﹑肉。yāmakālika,【形】时分药，非时药(比丘被允许在午后和夜晚食用的药物)。yāvajīvikaṃ，尽形寿药(比丘被允许终身可以保存的药物)。

Bhesajjakapāla,【中】药钵。

Bho (bhavant 的呼格),【无】(对平辈或下辈的亲密的称呼)亲爱的！朋友！

Bhoga,【阳】所有物，财富，工资，享乐，蛇的盘绕。bhogakkhandha,【阳】财蕴(大量的财富)。bhogagāma,【阳】纳贡的村庄。bhogamada,【阳】财富的自傲。bhogavantu,【形】富有的。cha bhogānaṃ apāya-mukhāni(毁灭财物的六原因)；《长部31经》尸伽罗经说失财的六种原因，是：一、耽溺谷酒、迷罗耶酒、烈酒放逸处 (surā-meraya-majja-ppamāda-ṭṭhānānuyogo)。二、耽溺非时游街(vikāla-visikhācariyānuyogo)。三、涉足剧场(samajjābhicaraṇaṃ)。四、耽溺赌博(jūtappamādaṭṭhānānuyogo, 台语︰跋缴)。五、耽溺恶友(pāpamittānuyogo)。六、耽溺懒惰(ālasyānuyogo)。《长阿含16经》善生经(大1.71.2)：「六损财业者，一者耽湎于酒，二者博戏，三者放荡，四者迷于伎乐，五者恶友相得，六者懈堕，是为六损财业。」

Bhogī,【阳】蛇，富人。【形】(在【合】中) 享受的，分享的。

Bhogga,【形】可以享受的，可以拥有的。

Bhojaka,【阳】饲养者，收税者。Gāmabhojaka = 村长。

Bhojana,【中】食物，餐。bhojane amattaññuno﹐食不知量。bhojane mattaññutā﹐饮食知量。M.39./I,273.：‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya (对于食物为知量者，正思量摄取食物，非为嬉戏，非为骄荣，非为装饰。)比丘戒「堕罪」(39)︰Yāni kho pana tāni paṇītabhojanāni, seyyathidaṃ–sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ, maccho, maṃsaṃ, khīraṃ, dadhi. Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyya, pācittiyaṃ.(诸胜妙饮食，这即是：奶酪(熟酥)、奶油(生酥)、(麻)油、蜜、糖蜜、鱼、肉、(牛、羊等)乳、凝乳(酪)。若比丘无病，为己讨美食而食者，犯堕罪。)

Bhojaniya,【形】可以吃的。【中】软的食物。

Bhojāpeti (bhuj +āpe), 喂食，服侍(他人用餐)。【过】bhojāpesi。【过分】bhojāpita。【独】bhojāpetvā。

Bhojī,【形】以…为食的。

Bhojeti (bhuj +e), 喂，养活。【过】bhojesi。【过分】bhojita。【独】bhojetvā。【现分】bhojenta, bhojayamāna。【不】bhojetuṃ。

Bhojja,【中】食品。【形】可以吃的。

Bhoti 【呼、单】亲爱的女士！

Bhottabba, 可以吃的。参考 Bhojja。

Bhottuṃ,【不】吃。

Bhonto﹐诸尊者、诸贤(复数主格、复数呼格)。SnA.v.410./II,383.︰bhontoti amacce ālapati.(诸贤︰(国王)对臣之称呼。)

Bhovādī,【阳】婆罗门。

M

M, 巴利文字母表的罗马化拼音第二十五个辅音字母。发音好像汉语中的 m。

Maṃ﹐(ahaṃ我) 的【宾】。

Makaci,【阳】印度虎尾蓝(亚洲的一种弓弦麻 (Sansevieria roxburghiana) 由于它的柔软而绢丝状的纤维而在印度广泛栽培)。makacivāka,【中】印度虎尾蓝的纤维。makacivattha,【中】帆布。

Makara,【阳】海怪，旗鱼。makaradantaka,【中】旗鱼的牙齿形状的设计。

Makaranda,【阳】花蜜。

Makasa,【阳】蚊子，蠓仔(台语)。蚊科（学名Culicidae）是昆虫纲双翅目之下的一个科。该科生物通常被称为蚊或蚊子，是一种具有刺吸式口器的纤小飞虫。通常雌性以血液作为食物，而雄性则吸食植物的汁液。savāraṇa,【中】蚊帐，语：蠓罩。防蚊，可在皮肤抹麻油。中药防蚊，茵陈蒿35克、艾草35克，加2000cc.水煮沸抹身。

Makuṭa,【阳】【中】冠，王冠，宝冠。

Makula,【中】芽，蓓蕾，球块。

Makkaṭa,【阳】猴子。makkaṭataka,【阳】蜘蛛。makkaṭasutta,【中】蜘蛛的丝。makkaṭālepa﹐【阳】猴子的黏黐(补捉猴子用)。

Makkaṭī,【阴】母猴子。

makkh﹐【字根VII.】插入(to nib with)。

makkh﹐【字根VII.】涂(to smear)。

Makkha (<makkh涂；梵mrakṣa<mṛkṣ；cp. BSk. mṛakṣa),【阳】1.伪善(hypocrisy)，恶的覆藏。「覆藏」即属于「悭」(macchariya)心所，《清净道论》(Vism.107)说：「对于瞋行者则有忿、恨、覆(makkho)、恼、嫉、悭等法」。2.忿(《普端严》(Sp.Mv.V,972.;CS:p.253) ：「忿怒即是忿」Makkhanti kodhaṃ.)。

Makkhaṇa,【中】涂，涂油。

Makkhikā,【阴】苍蝇。

Makkhita, (makkheti 的【过分】)。

Makkhī,【阳】伪善，恶的覆藏者。

Makkheti (makkh涂+e), 涂上，涂抹，擦掉。【过】makkhesi。【过分】makkhita。【独】makkhetvā。

Maga(another form of miga=Sk. mṛga),【阳】1.猎狩的动物(animal for hunting, deer, antelope)。2.愚蠢的人(a stupid person J.VI.206, 371.)。magasira, 觜宿(二十七星宿之一)。

Magadha,【阳】摩揭陀国(包括现在的比哈尔省 (Bihar) 和奥里萨邦 (Orissa))。

magg﹐【字根I.】搜寻(to search)。【字根VII.】寻求(to seek)。

Magga (梵 Mārga, fr. mṛg to track, trace),【阳】路径，道路，方法。maggakilanta,【形】因步行而疲倦的。maggakusala,【形】识途者。maggakkhāyī,【形】指对路者。maggaṅga,【中】(八正)道支(即：正见、正思维、正语、正业、正命、正精进、正念、正定)。maggāṇa,【中】道智。maggañū, maggavidū,【形】识道者。maggaṭṭha,【形】在道上者，证道者。maggadūsī,【阳】拦路强盗。maggadesaka,【形】指路者。maggapatipanna,【形】旅行者，上道者。maggabhāvanā,【阴】修道。maggamūḷha,【形】迷路者。maggasacca,【中】道谛(四圣谛之一)。Mv.I,40.︰“…atthikehi upaññātaṃ maggan”ti.( ‘道’乃寻求者所发现。) DA.22./III,745.︰Maggoti kenaṭṭhena maggo? Nibbānagamanaṭṭhena nibbānatthikehi magganīyaṭṭhena ca.(道︰以何义称为‘道’？以趣向涅盘之义，以寻找涅盘，以被寻求之义。)

Maggati, Mageti (mag+a), 寻求，追踪，探寻。【过】maggi。【过分】maggita。【独】maggitvā。Caus.II. maggāpeti PvA.112.。Pass. maggīyati VbhA.114。Pass. magganīya。

Maggana,【中】magganā,【阴】搜寻，探寻。

Maggika,【阳】旅客。

Maggita, (maggati 的【过分】)已寻求。

Maggeti (mag+e), 寻求，追踪，探寻。参考 Maggati。

Maghavantu,【阳】帝释的一个浑名(Name of Indra, or another angel (devaputta) S.I,221 (Voc. maghavā; so read for mathavā), 229; Dh.30. Cp. māgha.)。

Maghā(cp. *Sk. maghā),【阴】星宿(二十七星宿之一。Name of a nakkhatta, in cpd. maghādeva SnA 352 (cp. M.II,74, n. 6, where spelling Makkādeva; we also find Makhadeva at śatapatha-brāhmaṇa XIV. I. 1).)。

Maṅku(cp. Vedic maṅku),【形】混乱的，气馁的，沮丧的，无精打采的(staggering, confused, troubled, discontented)。maṅkubhāva,【阳】道德弱点，气馁。maṅkubhūta,【形】沉默的，气馁的。f. pl. maṅkū Vin.I,93.

dummaṅku, (“staggering in a disagreeable manner,” evil-minded A.I,98; IV.97 (read line as “dummaṅku’yaṃ padusseti dhūm’aggamhi va pāvako” he, staggering badly, is spoilt like the fire on the crest of smoke); V.70; Vin.II,196; III.21; IV.213; S.II,218; Nett 50. )。maṅkubhāva, (discontent, moral weakness J.IV.49; Miln.227; DhA.III,359. maṅkubhūta, (discontented, troubled, confused Vin.II,19; D.II,85; A.I,186; Dh.263; J.V.211; VI.362; DhA.II,76; amaṅku, (self-possessed A.III,40; Miln.21, 339.) )。

Maṅkuna & Maṅkuṇa(cp. late Sk. matkuṇa),昆虫、跳蚤(an insect, bug or flea J.I.10; III.423; Vism.109 (where kīla-maṅkula ought to be read as kīṭamaṅkuna); DhA.II,12.)

Maṅgala(cp. Vedic maṅgala. Expld by Dhtp 24 with root maṅg),【形】吉兆的，兴旺的，幸运的，庆典的(auspicious, prosperous, lucky, festive)。【中】吉祥，欢宴，好预兆，典礼，繁荣。maṅgalakicca,【中】作吉祥事(auspicious function)，欢宴( festivity)。maṅgalakiriyā﹐庆典(festivity)，婚礼(wedding)。maṅgalakolāhala,【阳】有关吉兆的事物 或行为的争论。maṅgaladivasa,【阳】节日，婚姻日。maṅgalassa, maṅgalasindhava,【阳】皇家马。maṅgalapokkharaṇī,【阴】王室的浴池。maṅgalasilāpaṭṭa,【中】国王的坐板。maṅgalasupina,【中】好梦。maṅgalahatthī,【阳】皇家象。

Maṅgura,【形】金黄色的(golden; maṅguracchavi of golden colour, f. maṅguracchavī)。【阳】一种淡水鱼。

Maṅgalika(maṅgalika-) (fr. maṅgala),【形】1.one who is feasting in, one whose auspices are such & such; fond of; only in kotūhala° fond of excitement J.I.372; Miln.94 (apagata°, without passion for excitement). — 2. superstitious, looking out for lucky signs Vin.II,129 (gihī), 140 (id.). At J.IV.72, 73; three sets of people are exemplified, who believe in omina as either diṭṭhaṃ (seen) or sutaṃ (heard) or mutaṃ (sensed); they are called diṭṭha-maṅgalikā, suta° & muta° respectively. The same group is more explicitly dealt with in the Maṅgala-sutta KhA 118 sq. (cp. Nd1 89); diṭṭhamaṅgalika pañha “a question concerning visible omina” J.IV.73 (correct meaning given under diṭṭha1, vol. II.1561!), 390 (?). The Np. diṭṭha-maṅgalikā at J.IV.376 sq.

Maṅgalya (nt.) [fr. maṅgala] auspiciousness, good luck, fortune Dhtp 24.

Maṅgula (adj.) [cp. maṅgura] sallow; f. maṅgulī woman of sallow complexion S.II,260=Vin.III,107; Vin.III,100.

Macca(orig. grd. of marati, mṛ corresponding to Sk. martya. A diaeretic form exists in P. mātiya),【阳】男人(man, a mortal)。

Maccu(=Vedic mṛtyu, fr. mṛ; in meaning differentiated, the Ved.–Sk. meaning “death” only),【阳】死亡，魔王(the God of Death, the Buddhist Māra, or sometimes equivalent to Yama) (Gen. maccuno), (Instr. maccunā)。maccutara,【形】克服死亡者。maccudheyya,【中】死亡的领域。maccuparāyaṇa, maccupareta,【形】超越死亡的。maccupāsa,【阳】死亡的陷阱。maccumukha,【中】魔王的嘴。maccurāja,【阳】死王(魔王)。maccuvasa,【阳】死亡的力量。maccuhāyin,【形】战胜死亡的。

Maccha(Vedic matsya),【阳】鱼(fish)。macchaṇḍa,【中】鱼蛋。macchaṇḍī,【阴】外表似鱼蛋的糖(鱼珠糖)。macchamaṃsa,【中】鱼和肉。macchabandha,【阳】渔夫。phandanti macchā, 在干地上(on dry land)。

Macchara, macchariya,【形】【中】悭，小气，吝啬(niggard)(不布施、少布施、布施少都可能是悭的表现)。吝啬：台语：竭kiat8，硞khok，冻霜tang3 sng，寒酸han5 suan。「悭」属于瞋，「悭」「贪」不能同时存在，「悭贪」为经论中普遍的误译，「悭贪」早在后汉(A.D.25~220)，就出现在诸译家的译经中，如︰安世高(?-170 A.D.)、安玄(汉灵之末(188A.D.)游贾洛阳)、支娄迦谶(147-185 A.D)等。四阿含经的翻译也沿用此名词。maccharī,【阳】守财奴。台语：竭仔哥kiat8a2 ko，硞仔头khok a2 thau5，吝啬鬼ni2 sinn3 kui2。“Macchariyaṃ paṭicca ārakkho ti”iti, 由于悭悋而有守护」。cf. luddha, 【阳】吝啬鬼(miser)。

Maccharāyati (macchariya 的【派】), 小气。

Maccharin (cp. Vedic matsarin, fr. mat+sṛ, i. e. “reflecting to me”) ,【形】悭，吝啬(niggard)。maccharinī,【阴】。amaccharin, 不吝啬(niggard)。

Macchī,【阴】雌鱼。

Macchera,【中】悭，吝啬。参考Macchariya。A.5.34./III,40.︰Tasmā hi dānāni dadanti paṇḍitā, Vineyya maccheramalaṃ sukhesino.(是故诸智者，布施诸礼物，引离悭垢且求乐。) 。S.1.32./I,18.︰“Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū; Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.(是故引离悭，布施胜垢秽；诸功德在后世，有息者立足处。)

majj(梵mṛj)﹐【字根I.】下沉(to sink)。

Majja,【中】酒。majjana,【中】沉醉状态，疏忽。majjapa,【形】酒鬼(喝酒者)。majjapāna,【中】喝酒，酒。majjapāyī, 参考 majjapa。majjavikkayī,【阳】酒商。DA.31./I,944.：Taṃ sabbampi madakaraṇavasena majjaṃ. (烈酒：所有酿造的醉品。)

Majjati1(majj(梵majj)浸入，淹没，to immerse, submerge), 浸入，淹没(=mujjati, as found esp. in cpds. ummujjati & nimujjati)。

Majjati2(marj(梵mṛj)擦), 擦亮，擦，清理(to wipe, polish, clean；Dhtp 71 gives root majj with meaning “saṃsuddhiyaṃ”)。pp. majjita & maṭṭha.

Majjati3(mad(梵mad / mand)沉浸+ya, Sk. mādyati), 醉，沉浸(to be intoxicated; to be exultant, to be immensely enjoyed or elated; pot. majje=majjeyya SnA 364；majje= pamajje SnA 482)。【过】majji。【过分】1.matta。2.maṭṭha, majjita。【现分】majjanta。【独】majjitvā。

Majjanā,【阴】磨光，擦拭，抚摩。

Majjāra,【阳】猫。majjārī,【阴】雌猫。

Majjha,【阳】中央，腰部。【形】中央的。majjhaṭṭha, majjhatta,【形】中立者，无私的，中性的。majjhaṇha,【阳】正午。majjhattatā,【阴】公平，平静。majjhadesa,【阳】(佛教)中国。majjhantika, majjhantikasamaya,【阳】正午。

Majjhima,【形】中部的，中间的，适中的，中央的。majjhimadesa(梵madhyadeśa janapada),【阳】(佛教)中国，包括恒河两岸，佛陀常常游化的区域(婆罗门讲的中国，指︰位于喜玛拉雅山(Himavat)和文底耶山(Vindhya)之间，维那舍那(Vinaśana)以东和钵逻耶伽(Prayāga)以西的地区，约位于今之中央邦)；其它地方称为「边地」(pratyantajanapada弊生处)。majjhimapurisa,【阳】中等高度的男人，〔文法〕第二人称。majjhimayāma,【阳】中夜时分(古印度一夜分为三个时分，即：前夜、中夜、后夜)。majjhimavaya,【阳】中年。majjhimā paṭipadā, 中道。āvuso lobho ca pāpako doso ca pāpako, lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇi ñānakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati(贤友！欲是恶，恚是恶，为舍弃欲，舍弃恚，故有中道，生眼生智，能导致安息(寂静)、证智、正觉、涅盘。)

Mañca,【阳】床(台语：眠床bin5chng5)、椅。mañcaka,【阳】小床、小椅。mañcaparāyaṇa,【形】被限制在床上的。mañcapīṭha,【中】床和椅，家具。mañcavāna,【中】床帐。《南海寄归内法传》卷第一：「床量长佛八指，以三倍之长，中人二十四指。当笏尺尺半，东夏诸寺床高二尺已上，此则元不合坐。」(T54.206.3 ~ p.207.1)

Mañjarī,【阴】串，群。

Mañjiṭṭha, mañjeṭṭha(cp. *Sk. mañjiṣṭhā Indian madder),【形】淡红色的，橙色的(crimson)。(light (bright) red, crimson), usually enumd in set of 5 principal colours with nīla, pīta, lohitaka, odāta; e. g. at Vin I.25; S II.101 (f. mañjeṭṭhā)。

Mañjiṭṭhā,【阴】紫檀(red sandal tree﹐印度和东印度群岛的一种乔木 (Pterocarpus indicus)，种子被当作珠宝商的重量使用)。

Mañju,【形】迷人的，可爱的。mañjubhāṇaka, mañjussara,【形】悦耳的声音，说得亲切的。

Mañjūsaka,【阳】天树(celestial tree)。

Mañjūsā,【阴】首饰盒，盒子。Sṭ54.1~20./II,519.︰Kilesacorehi anabhibhavanīyattā jhānaṃ “cittamañjūsan”ti vuttaṃ.(由烦恼贼所无法征服的‘禅那’，所以说‘心的箱函’(cittamañjūsaṃ))。

Mañjeṭṭhī,【阴】孟加拉国茜草(Bengal madder﹐亚洲西南部的多年生〔茜草属〕 (Rubia tinctorum) 植物开有小黄花，生有卷状叶和红根)。

Maññati (man 思+ya), 想象(to imagine)，评价(to be of opinion)，认为(to deem)。【过】maññī 。【过分】maññita(《中阿含经》译：自举)。【现分】maññamāna。【独】maññitvā。kiṃ maññasi﹐你认为如何？

Maññanā,【阴】maññita,【中】想象，幻影。

Maññe,【无】我想，我想象(methink)。

Maṭṭa, maṭṭha,【形】平滑的，擦亮的。maṭṭasāṭaka,【中】优良的布料。

Maṇi,【阳】珠宝。maṇikāra,【阳】宝石琢磨工人。maṇikuṇḍala,【中】宝石耳环。maṇikkhandha,【阳】巨大的珠宝。maṇipallaṅka,【阳】珠宝座。maṇibandha,【阳】手腕(日语：てくび,手首)。maṇimaya,【形】宝石制的。maṇiratana,【中】贵重的珠宝。maṇivaṇṇa,【形】水晶的颜色。maṇisappa,【阳】玉蛇、铜头蛇。

Maṇika,【阳】1.大的广口瓶，2.以玻璃制成的手镯等。

maṇḍ﹐【字根VII.】装饰(to adorn)。cp.(梵maṇḍ), 舱面(deck)。

Maṇḍa,【阳】(牛奶等的)最好部份。【形】非常清楚的。

Maṇḍana,【中】装饰，装饰品。maṇḍanajatika,【形】想装饰。

Maṇḍapa,【阳】暂时的棚，暂时的大帐蓬。

Maṇḍala,【中】圆周，盘，圆站台，杂技场，圆平面，曼陀罗。maṇḍalamāla,【阳】圆形的大帐蓬。maṇḍalika,【形】一个圆周的，小国家的。maṇḍalissara,【阳】省长。maṇḍalī,【形】有盘的，圆形的。

Maṇḍalin(fr. maṇḍala),【形】1.圆的(circular Th.1, 863 (maṇḍali-pākāra))。2.球状的，圆形的(having a disk, orbed (of the sun) S.I,51=VvA.116.)。

Maṇḍita, [maṇḍeti 装饰] 的【过分】。

Maṇḍuka,【阳】青蛙。

Maṇḍeti (maṇḍ装饰+e), 装饰。【过】maṇḍesi。【过分】maṇḍita。【独】maṇḍetva。

Mata1, (maññati 的【过分】), 已知道，已明白。【中】观点。

Mata2, (marati 的【过分】), 已死。matakicca,【中】办丧仪式。

Mataka,【阳】死者。matakabhatta,【中】拜死人的食物。matakavattha,【中】拜死人的布料。

Mati(<man),【阴】智慧，主意，意思。matimantu,【形】明智的。mativippahīna,【形】愚蠢的。

Matta1﹐-matta﹐ (majjati‘醉’的 【过分】), 已醉，已充满的欢喜，已沉浸，…的量，…的程度，仅仅…。mattahatthī,【阳】被置在凹槽隔离区的象。

Matta2 (madati‘自负’的 【过分】),，已为…骄傲，已自负(intoxicated (with), full of joy about (-matta), proud of, conceited)。

Matta, (Mattaka), (在【合】中) 有…的大小，…那样多的。mattaññū,【形】知道限量的，适度的。mattaññutā,【阴】适量。

Matta,【阴】尺寸，量，适度，大小。mattasukha,【中】有限制的快乐。

Mattikā,【阴】泥土，土壤。mattikāpiṇḍa,【阳】一块泥土。mattikābhājana,【中】陶器(容器)。

Mattigha,【阳】弑母。

Matteyya,【形】尊敬母亲的。matteyyatā,【阴】对母亲的孝顺。

Matthaka,【阳】头，顶端，顶点。【处】在…之上，在…的距离。

Matthaluṅga,【中】脑。Sn.v.199.︰Athassa susiraṃ sīsaṃ, matthaluṅgassa pūritaṃ; Subhato naṃ maññati, bālo avijjāya purakkhato.(头颅中的窟窿，装满脑髓，愚者出于无知，才认为它是好东西。)

Matthu,【中】从凝乳分开出来的清水。

math(梵math / manth)﹐【字根I.】搅拌(to churn)，激起(to stir)。

Mathati (math+a), 摇动，搅拌，扰乱。【过】mathi。【过分】mathita。【独】mathitvā。

Mathana,【中】搅乳，骚动。

mad(梵mad / mand)﹐【字根III.】被使发狂(to be maddened)。

madd(梵mṛd/ mrad)﹐【字根I.】推进(to press)，压破(to crush)。

Mada,【阳】自豪，陶醉，醉，自负，性爱的过度。madanīya,【形】使陶醉的，使执着的。jātimada出生自豪, gottamada种姓自豪﹐ārogyamada健康自豪﹐yobbanamada年轻自豪﹐jīvita-mada长寿自豪。

Madati﹐自负(proud of)。

Madana,【阳】爱神。【中】1.陶醉。2.磨陀罗果，醉果(大如槟榔，不圆不长)(世尊头如磨陀罗果, T15.276.3)。

Madira,【阴】谷类制成的酒。

Maddati (madd压破+a), 压破，践踏，征服，【过】maddi。【过分】maddita。【现分】maddanta。【独】madditvā, maddiya。

Maddana,【中】压(轧)碎，踩踏，打谷。

Maddava,【中】柔和，温和，软的事物。【形】温和的，文雅的，软的。

Maddita (maddati 的【过分】), 已压破，已征服。

Madhu,【中】(蜂)蜜，以宽叶紫荆木花制造的酒。madhukā,【阳】宽叶紫荆木(东印度群岛紫荆属乔木 (Madhuca latifolia)，花多蜜，供食用和制作可 致醉的饮料)。madhukara,【阳】蜜蜂。madhugaṇḍa, madhupaṭala,【阳】蜂巢。madhu-gandhika, 摩头揵提华，蜜香花。madhupa,【阳】蜜蜂，蜂蜜的吸管。madhupiṇḍikā,【阴】混合蜂蜜的面团。madhubbata,【阳】蜜蜂。madhumakkhita,【形】涂以蜂蜜的。madhumeha,【阳】糖尿病。madhulaṭṭhikā,【阴】甘草，甘草根，由甘草根熬成的精。madhulāja,【阳】混合蜂蜜的油炸玉黍蜀。madhulīha,【阳】蜜蜂。madhussava,【形】有蜂蜜的滴下物。madhūkapuppha,蜜花汁(the flower of Bassia latifolia from which honey is extracted for liquor)。

Madhukā,【阴】甘草(Liquorice；Glycyrrhiza)。

Madhura,【形】甜的。【中】甜蜜事物。madhuratta,【中】madhuratā,【阴】甜蜜，可爱。madhurassara,【形】有悦耳的声音的。【阳】悦耳的声音。

Madhvāsava 【阳】以宽叶紫荆木(Bassia)花制造的酒。

man(梵man)﹐【字根III.】想(to think)，想象(to imagine)。【字根VI.】想(to think)。

Mana(manas),【阳】【中】心，意识。单.主.mano﹑manaṃ；复.主manā﹑manāni；单.呼.mano﹑manaṃ﹑mana；复.呼manā﹑manāni；单.宾.mano﹑manaṃ；复.宾.manasā﹑manāni；单.具.manasā﹑manena；复.具.manebhi﹑manehi；单.离.manasā﹑manā﹑manamhā﹑manasmā；复.离.manebhi﹑manehi；单.具.﹑离.manasā﹑manena；复.具.﹑离.manebhi﹑manehi；单.与.﹑属.manassa﹑manaso；复.与.﹑属.manānaṃ；单.处manasi﹑mane﹑manamhi﹑manasmiṃ；复.处.manesu。manasa,【形】心的(der. mānasa, mānasa- & manassa, manassa-)。《法集论》：在此时什么是意处？凡是在此时的1心、2意、3有意(意图)、4心脏、5净意、7意处、8意根、9识、10识蕴、11、相属于的意识界，在此时是意处。(Dhs.#65.：Katamaṃ tasmiṃ samaye manāyatanaṃ hoti? Yaṃ tasmiṃ samaye 1cittaṃ 2mano 3mānasaṃ 4hadayaṃ 5paṇḍaraṃ 6mano 7manāyatanaṃ 8manindriyaṃ 9viññāṇaṃ 10viññāṇakkhandho 11tajjāmanoviññāṇadhātu–idaṃ tasmiṃ samaye manāyatanaṃ hoti.)有分作为「意根」(manindriya)作用；「意根」有时作「有分意界」(bhavaṅga manodhātu)。

kāyena vācāya manasā, 以身语意。nibbānamanaso, 倾向涅盘的心(of Sn.942 at SnA 567 by nibbāna-ninna-citto. )。yathā-manena, 诚恳(“from his heart,” i. e. sincerely, voluntarily DhA.I,42)。manaṃ uppādeti, (to make up one’s mind, to resolve DhA.II,140 (cp. citt’uppāda); manaṃ karoti: (a) to fix one’s mind upon, to give thought to, find pleasure or to delight in (Loc.) J.IV.223 (rūpe na manaṃ kare=itthi-rūpe nimittaṃ na gaṇheyyāsi C. Cp. the similar & usual manasi-karoti in same sense); VI.45 (Pass. gīte karute mano); (b) to make up one’s mind DhA.II,87; manaṃ gaṃhāti to “take the mind,” take the fancy, to please, to win approval J.IV.132; DhA.II,48. — III. manamana: dhamm-uddhacca-viggahitamana A.II,157 (read manamano for manamanā); saṃkiliṭṭha-manā narā Th.2, 344; attamana pleased; gedhitamana greedy Pv.II.82; dummana depressed in mind, sad or sick at heart D.II,148; S.I,103; Vin.I,21; A.II,59, 61, 198; Th.2, 484; J.I.189; opp. sumana elated, joyful Pv.II.948 (=somanassajāta PvA.132); pītimana glad or joyful of heart Sn.766 (expld by tuṭṭha-mano, haṭṭha-mano, attamano etc. at Nd1 3; by santuṭṭha-citto at SnA 512). — IV. manasi-karoti (etc.) to fix the mind intently, to bear in mind, take to heart, ponder, think upon, consider, recognise. — 1. (v.) pres. 1st pl. manakaroma Vin.I,103; imper. 2nd sg. manakarohi, often in formula “suṇāhi sādhukaṃ m.-k.” “harken and pay attention” D.I,124, 157, 249; cp. M. I.7; A.I,227; pl. 2nd manakarotha A.I,171; D.I,214 (+vitakketha); Pot. manakareyyātha D.I,90 (taṃ atthaṃ sādhukaṃ k.); ppr. manakaronto DhsA 207; ger. manakatvā A.II,116 (aṭṭhikatvā+. . . ohitasoto suṇāti); Pv III.25 (amana=anāvajjetvā PvA.181); VvA.87, 92; PvA.62; grd. manakātabba Vism 244, 278; DhsA 205; aor. manas-ākāsi M.II,61; 2nd pl. (Prohib.) (mā) manasākattha D.I,214; A.I,171. Pass. manasi-karīyati Vism 284. — 2. (n.) manasikāra attention, pondering, fixed thought (cp. Cpd. 12, 28, 40, 282) D.III,104, 108 sq., 112, 227 (yoniso), 273 (ayoniso); M.I,296; S.II,3 (cetanā phasso m.); IV.297 (sabba-nimittānaṃ a° inattention to all  manaṅgaṇa (man°) sphere of ideation (Dhs. trsl. § 58) D.III,243, 280 and passim. manāvajjana representative cognition: Cpd. 59. manindriya (man°) mind-faculty, category of mind, faculty of ideation (cp. Dhs. trs. § 17; Cpd. pp. 183, 184) D.I,70 (with other senses cakkh-undriyaṃ etc.) III.226, and passim. manakamma work of the mind, mental action, associated with kāyakamma (bodily action) and vacī° (vocal action) A.I,32, 104; Pug.41; Dhs.981 (where omitted in text). manajava [cp. Vedic manojava] swift as thought Vv 6329; PvA.216 (assājāniya). manadaṇḍa “mind-punishment” (?) corresponding to kāya° & vacī-daṇḍa, M.I,372 sq. (Neumann, trsls “Streich in Gedanken”). manaduccarita sin of the mind or thoughts Dh.233; Nd1 386; Pug.60. manadosa blemish of mind A.I,112. manadvāra door of the mind, threshold of consciousness VbhA.41; DhsA 425, cp. Dhs. trsl. 3 (2p. 2); Cpd. 10. manadhātu element of apprehension, the ideational faculty (cp. Dhs. trsl. 129, 2p. 119, 120; and p. 2lxxxv sq.) Dhs.457 sq.; Vbh.14, 71, 87 sq., 144, 302; Vism 488; VbhA.80, 81, 239 (physiological foundation), 405; DhsA 263, 425; KhA 53. manapadosa anger in mind, ill-will D.III,72; M.I,377; Sn.702; J.IV.29; Dhs.1060 (cp. DhsA 367: manaṃ padussayamāno uppajjatī ti, i. e. to set one’s heart at anger). manapadosika (adj.) debauched in mind (by envy & ill-will), N. of a class of gods D.I,20; VbhA.498, 519. Cp. Kirfel, Kosmographie, p. 193 & Kern (Toev. I.163), slightly different: from looking at each other too long. manapasāda tranquillity of the mind, devotional feeling (towards the Buddha) DhA.I,28. manapubbaṅgama directed by mind, dominated by thought (see pubba2) Dh.1, 2; cp. DhA.I,21, 35. manabhāvanīya of right mind-culture, self-composed S.III,1; M.III,261; Vv 3413 (cp. VvA.152: mana-vaḍḍhanaka); Miln.129. Kern, Toev. I.163 trsls “to be kept in mind with honour.” manamattaka, in phrase mana-mattakena (adv.) “by mere mind,” consisting of mind only, i. e. memorial, as a matter of mind J.IV.228. manamaya made of mind, consisting of mind, i. e. formed by the magic power of the mind, magically formed, expld at Vism 405 as “adhiṭṭhāna-manena nimmitattā m.”; at DA.I,120 as “jhāna-manena nibbatta”; at DhA.I,23 as “manato nipphanna”; at VvA.10 as “bāhirena paccayena vinā manasā va nibbatta.” — Dh.1, 2; J.VI.265 (manomayaṃ sindhavaṃ abhiruyha); Sdhp.259; as quality of iddhi: Vism 379, 406. — Sometimes a body of this matter can be created by great holiness or knowledge; human beings or gods may be endowed with this power D.I,17 (+pītibhakkha, of the ābhassaras), 34 (attā dibbo rūpī m. sabbaṅga-paccaṅgī etc.), 77 (id.), 186 (id.); Vin.II,185 (Koliya-putto kālaṃ kato aññataraṃ mano-mayaṃ kāyaṃ upapanno); M.I,410 (devā rūpino m.); S.IV,71; A.I,24; III.122, 192; IV.235; V.60. manaratha desired object (lit. what pleases the mind), wish Vism 506 (°vighāta+icchā-vighāta); manaṃ pūreti to fulfil one’s wish Mhvs 8, 27 (puṇṇa-sabbamanoratha). Manoratha-pūraṇī (f.) “the wish fulfiller” is the name of the Commentary on the Aṅguttara Nikāya. manarama pleasing to the mind, lovely, delightful Sn.50, 337, 1013; Dh.58; Pv.II.958 (phoṭṭhabba), Mhvs 18, 48; VvA.340. manaviññāṇa representative cognition, rationality Vism 489; VbhA.150 (22 fold); DhsA 304, cp. Dhs. trsl. 170 (2p. 157); –dhātu (element of) representative intellection, mind cognition, the 6th of the viññāṇadhātus or series of cognitional elements corresponding to and based on the 12 simple dhātus, which are the external & internal sense-relations (=āyatanāni) Dhs.58; Vbh.14, 71, 87, 89, 144, 176 and passim. See also above II. 3 and discussions at Dhs. trsl. 132 (2p. 122) & introd. p. 53 sq.; Cpd. 1232, 184. manaviññeyya to be comprehended by the mind (cp. Dialogues II.281n) D.II,281; M.III,55, 57; J.IV.195. manavitakka a thought (of mind) S.I,207=Sn.270 (mano is in C. on this passage expld as “kusala-citta” SnA 303). manasañcetan’āhāra “nutriment of representative cogitation” (Dhs. trsl. 31) S.II,11, 13, 99; Dhs.72; Vism 341. manasatta “with mind attached,” N. of certain gods, among whom are reborn those who died with minds absorbed in some attachment M.I,376. manasamācāra conduct, observance, habit of thought or mind (associated with kāya° & vacī°) M.II,114; III.45, 49. manasilā (cp. Sk. manaḥ-śila) red arsenic, often used as a powder for dying and other purposes; the red colour is frequently found in later (Cy.) literature, e. g. J.V.416 (+haritāla yellow ointment); Vism 485; DhA.IV,113 (id. as cuṇṇa); ThA.70 (Ap. V.20); Mhvs 29, 12; SnA 59 (°piṇḍa in simile); DhA.II,43 (°rasa); VvA.288 (°cuṇṇa-piñjara-vaṇṇa, of ripe mango fruit); PvA.274 (°vaṇṇāni ambaphalāni); –tala a flat rock, platform (=silātala) SnA 93, 104; as the platform on which the seat of the Buddha is placed & whence he sends forth the lion’s roar: J.II.219; VI.399; VvA.217; as a district of the Himavant: J.VI.432; SnA 358. manahara charming, captivating, beautiful Mhvs 18, 49; N. of a special gem (the wishing gem?) Miln.118, 354.

Manakkāra, manasikāra,【阳】考虑、作意、固定思想(attention, pondering, fixed thought)。《广释》（CS:p.106）：「作，用心作，即‘作意’，它采集心的所缘。」（Karaṇaṃ kāro, manasmiṃ kāro manasikāro, so cetaso ārammaṇe samannāhāralakkhaṇo.）

Manasānupekkhita, 诸意熟虑。

Manatā,【阴】(在【合】中) 心理。attamanatā (atta+mana+tā)=心的可意性。

Manana,【中】思考。

Manasikaroti (manasi+kar行+o), 紧记，考虑。【过】manasikari。【过分】manasikata。【现分】manasironta。【独】manasikatvā。manasikaritvā。【义】manasikātabba。

Manaṃ,【无】几乎，某物。

Manāpa, manāpika,【形】令人喜爱的，迷人的。manāpāmanāpaṃ paccanubhoti, 经验喜与不喜(之事)。

Manuja,【阳】人类。manujādhipa, manujinda,【阳】人中之王，国王。

Manuñña(梵manojña) (=manorama),【形】令人愉快的，愉快的。

Manussa(fr. manus, cp. Vedic manuṣya),【阳】人类。manussatta,【中】人身(S.56.47./V,456.︰manussattaṃ)。manussabhāva,【阳】人类的状态。manussabhūta,【形】已成为人者。manussaloka,【阳】人类的世界。manussasaññā﹐人想(心中怀着关于人之念头)。Ye assu darathā gāmasaññaṃ paṭicca, te’dha na santi; ye assu darathā manussasaññaṃ paticca, te’dha na santi.(若由于村想而有任何忧患，现在无那些；若由人想而有任何忧患，现在无那些。)

Manesikā,【阴】读心术(thought-reading)。

Mano (mana 的【合】的词形) manokamma,【中】意业。manojava,【形】如心意一般地迅速。manoduccarita,【中】恶意。manodvāra,【中】意门。manodhātu,【阴】(十八界的)意界。manopadosa,【阳】恶意。manopasāda,【阳】信仰的心意。manopubbaṅgama,【形】心意所领导的。manomaya,【形】心造的((AA.1.14.)：manomayanti manena nibbattitaṃ.(心意所生：已于心产生。))。manoratha,【阳】心愿。manorama,【形】令人愉快的。manoviññāṇa,【中】意识。manoviññeyya,【形】由心意去了解的。manovitakka,【阳】心思。manohara,【形】迷人的。manomayaṃ kāyaṃ﹐意生天。“kaṃ pana tvaṃ, Udāyi, manomayaṃ kāyaṃ paccesī”ti? “Ye te, bhante, devā arūpino saññāmayā”ti.(世尊向乌陀夷说：)「乌陀夷！你以为意生天是什么？」(乌陀夷答：)「大德！他们是想所成就之无色诸天。」

Manodvārāvajjanacitta﹐【中】意门转向心，能够生起于五门或意门心路过程(cittavīthi)。当它在五门心路过程里，随推度心之后生起，它称为「确定心」(votthapanacitta)；其作用是确定或鉴别五识之一刚识知的目标。

Manodhātu﹐【阴】(十八界的)意界。《阿毘达摩义广释》(Vibhv.CS:p.121)Manoviññāṇadhātuyā viya visiṭṭhamananakiccāyogato mananamattā dhātūti manodhātu. 《法集论注》(DhsA.CS:p.305) ：455. Manodhātuniddese sabhāvasuññatanissattaṭṭhena manoyeva dhātu manodhātu.

Manobhāvanīya (mano意+bhāvanīya修习的)，意修习的。Bodhi译： worthy of esteem (值得尊敬的)。Manobhāvanīyānanti manavaḍḍhakānaṃ.Yesu hi diṭṭhesu kusalavasena cittaṃ vaḍḍhati, te sāriputtamoggallānādayo mahātherā manobhāvanīyā nāma.(意修习的：(善)意增长。在知见上，善心增长。称呼舍利弗、目犍连大上座为意修习的。)SA.22.1./II,250.(~AA.6.27.)：manobhāvanīyassāti ettha manaṃ bhāveti vaḍḍhetīti manobhāvanīyo.(意修习：此处，修习意，增长意，称为‘意修习’。)

Manomayā, 【阳.复.主】【形】心意所生。AA.1.14.：manomayanti manena nibbattitaṃ.(心意所生：已于心产生。)

Manosilā,【阴】雄黄(red arsenic，二硫化二砷S2AS2，又称：石黄、鸡冠石、黄金石，是矿物中药)。

mant﹐【字根VII.】讨论(to discuss)。

-mant, -mat﹐【结尾】。‘具有’之意。pāpimant有恶、波旬。

Manta,【中】吉祥物，符咒，诀语。mantajjhāyaka,【形】学习神圣咒语的人。Mantadharaṃ tiṇṇaṃ vedānaṃ pāragū sanighaṇḍuketubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo.(持真言，通达三吠陀又及语汇、仪轨、音韵律(或语源论)、第五史传，通文句，通文法。)

Mantana,【中】mantanā,【阴】请教，讨论。

Mantī,【阳】议员，部长。mantinī,【阴】女议员。

Mantu,【阳】想象的人。

Manteti (mant+e), 1.商量，采取商议(2nd pl. imper. mantavho, as compared with mantayavho; Sn.p. 107 (=talk privately to); mantayitvāna ger.; imper. mantayatha; aor. mantayiṃsu)。2.考虑(grd. mantayitabba & inf. mantayituṃ)。3.劝告(=kathemi kittayāmi PvA.225)。【过】mantesi。【过分】mantita。【现分】mantenta, mantayamāna,【独】mantetvā。【不】mantetuṃ。

manth﹐【字根I.】搅拌(to churn)。

Mantha(fr. math),【阳】搅乳棍，干饼，炒过的玉黍蜀面粉(a churning stick, a sort of rice-cake (=satthu) Vin.I,4,)。

Manthara,【阳】龟。

Manda,【形】1.慢的，迟钝的，懒惰的，愚蠢的。2.柔和的(mandakkhin, mandalocana, having lovely (soft) eyes关爱的眼神)。【中】稍微。mandatā,【阴】mandatta,【中】减少的状态，缓慢，愚蠢。mandaṃ, mandamandaṃ,【副】慢慢地，渐渐地。mandapaññā, 钝慧(者)。

Mandākinī,【阴】曼陀吉尼(喜玛拉雅七大湖之一和一条河的名字)。

Mandāmukhī,【阴】煤斗(coal-pan)。

Mandāra,【阳】曼陀罗山(山名)。

Mandārava(cp. Sk. mandāra),【阳】曼陀罗花、文陀罗华、圆华、适意花(the coral tree, Erythrina fulgens. 天界五种树之一)。

Mandiya(cp. Sk. māndya),【中】，1.懈怠(laziness, slackness S.I,110.)。2.愚蠢(dullness of mind, stupidity J.III.38 (=manda-bhāva).)。

Mandira(cp. late Sk. mandira),【中】大厦，宫殿(a house, edifice, palace)。

Mamaṅkāra(mamaṃ (=mama)+kāra, 梵mama-kāra磨磨迦罗),【阳】mamatta,【中】mamāyanā,【阴】自私的执着(selfish attachment, self-interest, selfishness)。

Mamāyati (mama 的【派】, cp. Sk. mamāyate), 被执着，珍爱。【过】mamāyi。【过分】mamāyita。【现分】mamāyanta。【独】mamāyitvā。

Mamma, mammaṭṭhāna(Vedic marman, fr. mṛd),【中】身体的要点，神经中心(soft spot of the body, a vital spot (in the Vedas chiefly between the ribs near the heart)。mammaghaṭṭana, 打击要点(hitting a vital spot (of speech, i. e. backbiting. cp. piṭṭhi-maṃsika))。mammacchedaka,【形】伤至要点，非常粗糙的，非常致命的。

Mammana,【形】有口吃的人(stammering, stuttering)。

-maya﹐【形】接尾词，由…所造的，由…所成的。

Mayaṃ (amha 的【主.复】), 我们。

Mayūkha,【阳】光线(a ray of light)。

Mayūra(Vedic mayūra),【阳】孔雀(peacock)。

mar(梵mṛ)﹐【字根I.】死(to die)。

Maraṇa(<mar(梵mṛ)),【中】死亡。maraṇakāla,【阳】死时(Vibhv.p.144︰Maraṇakāleti maraṇāsannakāle.死时︰临死之际)。maraṇacetanā,【阴】意图死亡(intention of death DhA.I,20.)。maraṇadhamma,【形】死法。maraṇanta, maraṇapariyosāna,【形】死为尾端的，最后是死的。maraṇabhaya,【中】怕死。maraṇamañcaka,【阳】死床。maraṇamukha,【中】死魔的嘴。maraṇsati,【阴】念死(禅修法)。maraṇasamaya,【阳】临终(the time of death)。maraṇānussati,【阴】死随念(禅修法mindfulness of death)。akālamaraṇa﹐非时死(横死，因断业而死)。khaṇikamaraṇa, 突然死(sudden death Vism.229)。maraṇanta, 死王作结束(having death as its end (of jīvita) Dh.148 (cp. DhA.II,366: maraṇa-saṅkhāto antako)。maraṇapariyosana, 死亡为终结(ending in death (of jīvita, life) DhA.III,111, 170)。maraṇapāra, 死的另一边( “the other side of death,” Np. at Nd1 154 (vv. ll. BB purāpuraṃ; SS parammukhaṃ). –maraṇabhaya, 死怖(the fear of death J.I,203; VI,398; Vbh.367. –maraṇabhojana, 死前最后一餐(food given before death, the last meal J.I,197; II,420. )。kāyassa bhedā param maraṇā﹐身坏命终。kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā﹐身体坏了、灭绝、消失，死后无有(身坏命终，更无所有)。mṛtyu-rāja(梵), 【阳】死王(阎罗王)。kālamaraṇa﹐适时死(业尽(即福尽)；寿命尽；福与寿命俱尽而死)。

Marati (mar(梵mṛ)死+a), 死。【过】mari。【过分】mata。【现分】maranta, maramāna。【义】maritabba。【独】maritvā。【不】marituṃ。

Marica,【中】胡椒粉，红辣椒。

Mariyādā,【阴】边界，界限。

Marīci,【阴】光线，海市蜃楼(mirage)。marīcikā,【阴】海市蜃楼。marīcidhamma,【形】等于海市蜃楼(幻法)，无实质的。

Maru,【阴】沙，荒沙地。【阳】神。

Marumba,【中】小圆石，小鹅卵石。

marj(梵mṛj) ﹐【字根I.】擦(to wipe)。

Mala,【中】杂质，污染，锈，污垢，(家畜的)粪。malatara,【形】更肮脏的，比较不纯的。

Malina, malinaka,【形】肮脏的，沾染的，不纯的。【中】杂质。

Malla,【阳】摔交选手，末罗 (Malla) 氏族的男人。mallayuddha,【中】摔交竞赛。

Mallaka,【阳】容器(即：杯、钵、碗、痰盂等)。

Mallikā,【阴】茉莉(Arabian jasmine，芳香的白色花)。

mas(梵mṛś)﹐【字根I.】接触(to touch)。

Masāragalla,【中】一种宝石(cat’s eye猫眼石〔常磨成圆形，从内部发出蛋白色光 的宝石“金绿宝石或玉髓”〕)。

Masi,【阳】烟灰，炭灰。

Massu,【中】胡须。massuka,【形】有胡须的。massukamma, massukaraṇa,【中】修剪胡须。

mah﹐【字根I.】参加礼拜(to worship)。

Maha,【阳】宗教性的节日。

Mahaggata,【形】变大的，高的。

Mahaggha,【形】非常昂贵的。mahagghatā,【阴】高价。

Mahagghasa,【形】多吃的，暴食的。

Mahannava,【阳】大海洋。

Mahati (mah礼拜+a), 尊敬，崇敬。【过】mahi。【过分】mahita。【独】mahitvā。

Mahatta,【中】大。

Mahaddhana,【形】有大财富的。

Mahanīya,【形】品格高尚的人。

Mahanta,【形】很棒的，大的，广大的。(mahantī, mahatī 【阴】，Mahatī parisā大众(大的群体)), mahantatara,【形】比较棒的，更大的，更广大的。mahantatā,【阴】mahantabhāva,【阳】大。

Mahaṇṇava,【阳】大海洋。

Mahapphala,【形】有大果报的。

Mahabbala,【形】有大力量的，有强烈的力量的。【中】大力量，大军队。

Mahabbhaya,【中】大恐惧。

Mahallaka,【形】老的，古旧的。【阳】老人。mahallakatara,【形】比较老的，更老的。mahallikā,【阴】老女人。mahallakitthiyo, f.pl.Nom.诸老女人。SA.1.54.︰puttā vatthūti mahallakakāle paṭijagganaṭṭhena puttā patiṭṭhā.(子乃人宅地︰老年阶段依靠儿子立足。)

Mahā (复合词中 mahanta 改成 mahā, 尾元音 ā 时常被弄短)。mahupāsaka,【阳】大优婆塞(佛陀的大信徒)。mahupāsikā,【阴】大优婆夷(大女信徒)。mahākaruṇā,【阴】大悲。mahākāya,【形】有肥胖的身体，有大身体的。mahāgaṇa,【阳】大团体。mahāgaṇī,【阳】有许多追随者。mahāggata(mahaggataṃ cittaṃ), 【阳】广大心(大至心=色、无色界心)。mahājana,【阳】公众。mahātaṇha,【形】大贪(非常贪婪的)。mahātala,【中】在宫殿的顶端上的大平坦的屋顶。mahādhana,【中】大财富。mahānaraka, mahāniraya,【阳】大地狱。mahānasa,【中】厨房。mahānubbāva,【形】大权威的。mahāpañña,【形】大智慧的(非常明智的)。mahāpatha,【阳】大道路。mahātāpana﹐大燃烧地狱，八大地狱之一。mahāpitu,【阳】伯父。mahāpurisa,【阳】大人。mahābhūta,【中】四大元素(地、水、火、风)。mahābhoga,【形】有大财富的。mahāmati,【阳】大智慧者。mahāmatta, mahāmacca,【阳】大臣，宰相，首席部长(唐朝宰相一般有数人担任，多时曾达十余人，其中有一位是首席宰相)。mahāmuni,【阳】大牟尼。mahāmegha,【阳】大雨。mahāyañña, mahāyāga,【阳】大牺牲。mahāyasa,【形】大名望。mahāraha,【形】最宝贵的。mahārāja,【阳】大王(印度还有称为︰devaputra天子、ajātiraja不世出之王)。mahāroruva﹐大号叫地狱，八大地狱之一。mahālatāpasādhana,【中】(佩带在淑女身上的全套首饰被称为)「大蔓草」。mahāsatta,【阳】大众生，大有情。mahāsamudda,【阳】大海。mahāsara,【中】大湖。mahāsāra, mahāsāla,【形】有大财富的。mahāsāvaka,【阳】大弟子。

Mahāyāna﹐【中】大乘(佛教)，大乘是佛陀灭度后四五百年间才崛起的新教派，对原始佛教的教义有心的诠释及看法，有时会完全颠覆旧说，创立新思想。《大乘庄严经论》卷第十二：「若具足七种大义说为大乘。一者缘大。由无量修多罗等广大法为缘故。二者行大。由自利利他行皆具足故。三者智大。由人法二无我一时通达故。四者勤大。由三大阿僧祇劫无间修故。五者巧大。由不舍生死而不染故。六者果大。由至得力无所畏不共法故。七者事大。由数数示现大菩提大涅盘故。(T31.654.3)

Mahikā,【阴】霜。

Mahiccha(mahā大+iccha渴望),【形】贪婪的。mahicchatā,【阴】贪欲(【反】appicchatā知足)。

Mahita, (mahati 的【过分】) 尊敬，崇敬。

Mahiddhika,【形】大神通力。D.16./II,72.︰“Ahaṃ hime Vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi(or ucchejjāmi, or ucchijjāmi) Vajjī, vināsessāmi Vajjī, anayabyasanaṃ āpādessāmi Vajjī”ti(那些跋耆人虽有如是大神力、大威力，我欲伐之，我欲根绝跋耆人，我欲令跋耆人灭亡，我欲令跋耆人破灭。」)

Mahinda,【阳】摩哂陀(人名)，大因陀(神的领袖，大神王)。

Mahilā,【阴】女人。

Mahisa,【阳】水牛。mahisamaṇḍala,【中】摩酰沙慢陀罗国(国名，今印度的迈索尔市 (Mysore))。

Mahissara,【阳】大君主，自在神 (Issara)。

Mahī,【阴】地(摩希，即：大者)，摩酰河(河名)。mahītala,【中】地面。mahīdhara,【阳】山。mahīpati, mahīpāla,【阳】国王。mahīruha,【阳】树。

Mahesakkha,【形】有影响的，有大力量的。

Mahesi (mahā+isi),【阳】大仙(大修行者﹐in poetry for mahesi)。

Mahesī,【阴】皇后。

Mahogha,【阳】大洪水。

Mahodadhi,【阳】大海。

Mahodara,【形】有大肚子的。

Mahoraga (梵巴同),【阳】摩睺罗伽、莫呼勒伽、摩休洛、摩伏勒。意译作大蟒神、大蟒蛇。

Maṃsa,【中】肉。maṃsapesi。【阴】肉片，肉脔ㄌㄨㄢˊ。maṃsapuñja,【阳】肉堆。世尊禁止比丘吃十种肉：人(manussa)，象(hatthi)，马(assa)，狗(sunakha)，蛇(ahi)，狮(sīha)，虎(byaggha)，豹(dīpi)，熊(accha)， 鬣狗(taraccha,土狼)(Vin.Mv.218~220)。世尊允许吃三净肉，第一、眼不见杀，第二、耳不闻杀，第三、不为己所杀。

Mā(cp. Vedic mā), (否定词)勿、莫、不应(prohibition particle: not, do not, let us hope not)。表达否定的命令、劝告，常配合aor.。mā evaṃ akattha, 不要这样(do not thus DhA.I,7)。mā abhaṇi, 勿说(speak not Pv.I.33)。mā cintayittha, 勿忧虑(do not worry DhA.I,12)。mā parihāyi, 勿衰退(I hope he will not go short (or be deprived) of…M.I,444)。mā bhāyi, 勿怖(fear not J.II.159; mā mariṃsu, 勿死(I hope they will not die J.III.55; mā (te) rucci may it not please (you), i. e. please do not Vin.II,198)。mā evaṃ ruccitth, 勿死(id. DhA.I,13)。2. with imper.: mā gaccha, 勿去(J.I.152)。mā detha, 勿施(J.III.275)。mā ghāta, 勿杀(do not kill: see māghāta)。3. with pot.: mā anuyuñjetha, (Dh.27)。mā bhuñjetha, 勿吃(let him not eat Mhvs 25, 113)。mā vadetha, 勿说(J.VI.364)。4. with indic. pres)。mā paṭilabhati, (A.V,194. — A peculiar use is found in phrase ānemi mā ānemi, (shall I bring it or not? J.VI.334)。5. mā=na (simple negation) in māsakkhimhā, 我们不能(we could not Vin.III,23)。

mā(梵mā)﹐【字根I.】测量(to measure)。

Mā,【阳】月亮(the short form of māsa)。

Māgadha, Māgadhaka,【形】摩揭陀国的。Māgadhī,【阴】摩揭陀国的语言。

Māgavika,【阳】猎人(捕鹿者)。

Māgasira,【阳】摩揭斯喇月(月名，大约十一月至十二月之间，农历10月16至11月15)。

Māgha,【阳】摩伽月(月名，大约一月至二月之间，农历12月16至1月15)。

Māghāta,【阳】禁杀令(不可杀生的旨令)。

Māṇava(cp. Sk. māṇava),【阳】年轻人(a youth, young man, esp. a young Brahmin)。

Māṇavaka(<fr. māṇava), 年轻人。nāgamāṇavaka﹐﹐年轻的蛇。māṇavikā, māṇavī,【阴】年轻未婚女子。nāgamāṇavaka﹐年轻的雌蛇(a young female serpent)。

Mātaṅga,【阳】象，贱民。

Mātalī,【阳】摩多梨(因陀神的战车御者的名字)。

Mātāpitu,【阳】父母，母亲和父亲。A.2.4./I,62.：Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṃ katañca hoti paṭikatañcā”ti.(比丘们！凡是父母不信，为了〔使父母〕具足信，劝导之，令入〔信〕，令住〔信〕；〔父母〕悭悋，为了〔使父母〕具足施舍，劝导之，令入〔施舍〕，令住〔施舍〕；〔父母〕恶慧，劝导之，令入〔正慧〕，令住〔正慧〕。比丘们！〔作到〕此程度，已对父母尽了赡养。)

Mātāpettika,【形】来自父亲和母亲的。mātāpettibhara,【形】赡养父母的。

Mātāmaha,【阳】外公。mātāmahī,【阴】外婆。

Mātika,【形】和母亲连接的。

Mātikā(梵mātṛkā),【阴】水道，河道，目次(本母)，音译：摩怛理迦。mātikādhara﹐忆持论母的人，持论母师。《顺正理论》卷一(T29.330中)中说明「摩怛理迦」(mātṛkā)，举四念处、四正勤等三十七道品等为首的法数为例，并说：「…及《集异门》、《法蕴》、《施设》，如是等类，一切总谓‘摩怛理迦’。」。而且在《顺正理论》(T29.595中)中，说明十二分教的「论议」(upadeśa)，认为「论议」便是摩怛理迦，并视同阿毗达磨。《阿育王传》卷四(T50.113.3)也以「摩得勒伽藏」表示论藏。

Mātipakkha,【阳】母系。

Mātu(mātar),- mātu,【阴】母亲。单.主.mātā；复.主mātaro；单.呼.māta﹑mātā﹑māte(罕)；复.呼mātaro；单.宾.mātaraṃ；复.宾.mātare﹑mātāro；单.具.﹑离.mātarā﹑mātuyā；复.具.﹑离.mātarehi﹑mātarebhi﹑mātūbhi﹑mātūhi；单.与.﹑属.mātuyā﹑mātu；复.与.﹑属.mātarānaṃ﹑mātānaṃ﹑mātūnaṃ；单.处.mātari﹑mātuyā﹑mātuyaṃ；复.处.mātaresu﹑mātūsu。mātukucchi,【阳】母胎。mātugāma,【阳】女人，女人家。mātughāta,【阳】弑母。mātughātaka,【阳】弑母。mātupaṭṭhāna,【中】孝顺母亲(照料母亲)。mātuposaka,【形】赡养母亲的。mātito,【离.单】由母系(by the mother’s side)。ubhato sujāto mātito ca pitito ca sajsuddha-gahaṇiko yāva sattamā pitāmahā-yugā akkhitto anupakkuṭṭho jāti-vādena.(父母两方血统纯净，(上溯至)第七代祖先时代确实无混杂，论血统无可指责。

Mātucchā(梵 mātṛ-ṣvasā),【阴】姨母(母亲的姊妹mother’s sister, maternal aunt)。mātucchā-putta, 姨母的儿子(aunt’s son, male first cousin (from mother’s sister’s side))。

Mātula(Sk. mātula),【阳】舅父(a mother’s brother, an uncle)。 mātuladhītā, 舅父的女儿(uncle’s daughter, female first cousin (from mother’s brother’s side)。

Mātulaka,【阳】舅父=mātula DhA.I,182.

Mātulānī(Sk. mātulānī),【阴】舅母。(a mother’s brother’s wife, an aunt)。

Mātuluṅga(Sk. mātulunga),【中】香橼树(critron﹐一种多刺的常绿灌木或小树 (Citrus medica)，原产于印度，果实在外表和结梗上类似于柠檬，但比柠檬更大和没有顶乳头) (=mella; v. l. bella)。

Mādisa(Sk. mādṛś & mādṛśa, maṃ+ dṛś),【形】像我的(one like me)。

mān﹐【字根VII.】授与荣誉、尊敬(to honour)。

Māna, māṇa,【中】测量，度量。mānakūṭa,【阳】错误的尺寸。

Māna,【阳】自豪，自负，(我)慢，贡高。mānatthaddha,【形】自傲顽固的(死爱面子)。mānada,【形】激发尊敬的。

Mānatta﹐摩那埵，谓于大众面前告白忏悔之治罪法。pakkhamānattaṃ caritabbaṃ(行半月摩那埵)，指犯僧残(重罪)之比丘尼必须在比丘、比丘尼两部众之间接受半月的摩那埵。

Mānana,【中】敬礼，尊敬。

Mānasa,【中】心意，意图。【形】(在【合】中) 有意图的。

Mānita﹐[māneti尊敬] 的【过分】。

Mānī,【阳】骄傲的人。

Mānusa,【形】人。【阳】男人。mānusaka,【形】人。mānusī,【阴】女人。

Māneti (man+e), 尊敬，崇敬，看重，器重。【过】mānesi。【现分】mānenta。【独】mānetvā。

Māpaka,【阳】造物主，建设者。

Māpita (māpeti 的【过分】), 已产生。

Māpeti (mā+āpe), 建立，构造，产生，神变(以神通力变出)。【过】māpesi。【独】māpetvā。

Māmaka(<mama, lit. “mine” ),【形】专心于…的，亲爱的(one who shows affection (not only for himself), making one’s own, i.e. devoted to, loving)。

Māyā,【阴】欺骗(deceptive appearance, fraud)，伪善( hypocrisy)。《清净道论》(Vism.107)把诳归属于贪，但以覆藏相来看，它可归属于瞋；AA.2.16./II,163.：「一切悭相，作覆藏相，称为‘诳’。」Taṃ sabbampi maccharāyanalakkhaṇaṃ. Katapaṭicchādanalakkhaṇā māyā. )。māyā vuccati vañcanikā cariyā.(欺骗的行为称为‘欺骗’)(Nd1 422)。māyākāra,【阳】变戏法者。māyāvī,【形】骗人的，伪善的，魔术家。saṭhā māyāvino﹐狡诈欺蒙。S.42.13./IV,342.︰Māyaṃ cāhaṃ, gāmaṇi, pajānāmi, māyāya ca vipākaṃ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi”.((婆多利耶)村长(Pāṭaliyo gāmaṇi)！倘若我知道于幻，幻的果，也知道施幻术，身坏命终之后，堕于无幸处、恶趣、险难处、地狱。)。sambarimāyā﹐参婆罗幻术(可令持诵者堕地狱)。

Māra(fr. mṛ, later Vedic, māra killing, destroying, bringing death, pestilence)【阳】魔王，弊魔，撒旦，死亡的化身(death; usually personified as Np. Death, the Evil one, the Tempter)。mārakāyika,【形】魔天的。māradheyya,【中】魔界。mārabandhana,【中】死亡的脚镣。mārasenā,【阴】魔军。

Māraka,【形】带来死亡的，杀人者。

Māraṇa(<caus. māreti),【中】杀，屠杀，屠宰(killing, slaughter, death)。

Mārāpana,【中】令人被杀。

Mārāpeti (mareti 的【使】), 使被杀。【过】mārāpesi。【过分】mārāpita。【独】mārāpetvā。【现分】mārāpenta。

Mārita, (māreti 的【过分】)。

Mārisa,【形】(只在【处】) 爵士，先生，阁下。SA.1.1./I,17.：Mārisāti devatānaṃ piyasamudācāravacanametaṃ.(‘友’是诸天人的亲切表示的(称呼)语言)。

Māruta,【阳】风。

Māreti (mar+e), 杀。【过】māresi。【现分】mārenta。【独】māretvā。【不】māretuṃ。

Māretu,【阳】凶手。

Māla, mālaka,【阳】圆围墙的场地，圆院子。

Mālatī,【阴】大花素馨(great-flowered jasmine﹐见 Jātisumanā)。

Mālā,【阴】花环，花圈，花，一串。mālākamma,【中】花环手工，壁画。mālākāra,【阳】制造花环者，花匠。mālāgaccha,【阳】开花植物。mālāguṇa,【阳】一串花。mālāguḷa,【中】花丛。mālācumbaṭaka,【阳】花冠〔戴在头上的 花串〕。mālādāma,【阳】花串。mālādhara,【形】戴着花环的。mālādhārī, mālābhārī,【形】戴着花圈的。mālāpuṭa,【阳】花的容器。mālāvaccha,【中】花圃，多花的床。

Mālika, Mālī,【形】1.有花环的，有花的。2.(人名)胜鬘夫人，为舍卫城波斯匿王之女，母名末利。

Mālinī,【阴】女人戴着花环。

Māluta,【阳】风。

Māluvā,【阴】一种攀缘植物，生长在树上而慢慢地破坏那棵树。Māluvāsipāṭikā,葛之果皮(葛藤子)。

Mālūra,【阳】孟加拉国苹果树(见 Billa)。

Mālya,【中】花环。

Māsa1(cp. Vedic māsa, & mās),【阳】【中】一个月(a month)。māsasika,【形】每个月都发生的，一个月一次的。印度月份相当于中国农历月份：Citta=2月16~3月15﹐Vesākha=3月16~4月15﹐ Jeṭṭha=4月16~5月15﹐āsāḷha=5月16~6月15，Sāvaṇa=6月16~7月15﹐Poṭṭhapāda= 7月16~8月15﹐Assayuja=8月16~9月15﹐Kattika=9月16~10月15﹐Māgasira=10月16~11月15﹐Phussa=11月16~12月15﹐Māgha=12月16~1月15﹐Phagguna=1月16~2月15。addhamāsa,半月。sukka-pakkha, 白分(白月，阴历初一至十五日，由月盈至满)。kaṇha-pakkha, 黑分(黑月，自阴历十六日至二九或三十日(印度则说黑月一日至十四或十五日)，由月亏至晦)。antotemāse, 在三个月内。

āsāḷhi-māsa VvA 307 (=gimhānaṃ pacchima māsa); pl. dve māsā PvA 34 (read māse); cattāro gimhāna-māsā KhA 192 (of which the 1st is Citra, otherwise called Paṭhama-gimha “1st summer” and Bāla-vasanta “premature spring”). — Instr. pl. catūhi māsehi Miln. 82; PvA I.1012. — Acc. pl. as adv.: dasamāse 10 months J I.52; bahu-māse PvA 135; also nt. chammāsāni 6 months S III.155. Freq. Acc. sg. collectively: a period of . . ., e. g. temāsaṃ(=temāsī?) 3 months DhsA 15; PvA 20; catu° DA I.83; PvA 96; satta° PvA 20; dasa° PvA 63; aḍḍha° a fortnight Vin IV.117. — On māsa (& f. māsī), as well as shortened form °ma see puṇṇa.  –puṇṇatā fullness or completion of the month DA I.140; –mattaṃ (adv.) for the duration of a month PvA 19.

Māsa2(Vedic māṣa, Phaseolus indica, closely related to another species: mudga Phaseolus mungo), 【阳】菜豆、绿豆(一种直立灌木状一年生豆类 (Phaseolus aureus)，可能原产印度，现广泛栽培于温暖地区，作绿肥或饲料，种子可食，通常绿色或黄色，是中国烹调中豆芽的主要原料)(a bean；Phaseolus indica or radiata); usually combd with mugga. Also used as a weight (or measure?) in dhañña-māsa, which is said to be equal to 7 lice: VbhA 343。pl. māse Vv 806 (=māsa-sassāni VvA 310)。odaka bean-water KhA 237。khetta a field of beans VvA 808; VvA 308。-bīja bean-seed DhA III.212。-vana plantation J V.37 (+mugga°).

Māsa3(identical with māsa2), 摩沙(迦)(a small coin=māsaka) (satta māsā=satta māsakā C.).

Māsaka,【阳】直译：摩沙迦(当时的钱币)。规定偷窃五摩沙迦(古译：五钱)或五摩沙迦以上的物品构成死罪，是比照印度摩揭陀当时的国法。五个摩沙迦相当于一个pāda。《五分律》《四分律》《十诵律》皆译为「钱」，《僧祇律》译为「分」。aḍḍhamāsaka﹐【阳】半分钱。

Māsi,【阴】一个月。

mi﹐【字根V.】测量(to measure)。

Miga,【阳】畜牲，四脚动物，鹿。migachāpaka, migapotaka,【阳】小鹿。migataṇhikā,【阴】海市蜃楼。migadāya,【阳】鹿园。migamada,【阳】麝香鹿。migamātukā,【阴】鼷鹿(原产于中非、印度 和东南亚的热带雨林区的几种〔水鼷鹿属或鼷鹿属〕动物中任何一种，该 动物小而似鹿且无角—亦称鼠鹿)。migaluddaka,【阳】捕鹿猎人。migava,【中】狩猎。

Miginda (miga畜牲+inda王),【阳】畜王，狮子。

Migī,【阴】雌鹿。

Micchatta,【中】谎言。

Micchā,【无】不真实，谎言，错误的，错误地，邪。micchābhinivesa(倾向),【阳】邪执。micchākammanta,【阳】邪业。micchāgahaṇa,【中】错误的观念。micchācāra,【阳】错误的行为。micchācārī,【形】错误地举止者。micchādiṭṭhi,【阴】邪见，异端。micchāpaṇihita,【形】误导的。micchāvācā,【阴】邪语。micchāvāyāma,【阳】邪精进。micchājīva﹐【阳】邪命(错误的生计方式)。micchāsaṅkappa,【阳】思维。kāmesu micchācāra﹐邪欲。《分别善恶报应经》卷下：「邪欲报有十种。何等为十？一欲心炽盛。二妻不贞良。三不善增长。四善法消灭。五男女纵逸。六资财密散。七心多疑虑。八远离善友。九亲族不信。十命终三涂。」(T1.899.2)《杂阿含500经》说四种邪命食。下口：adhomukha(adho下+mukha口﹑面)。即脸部朝下，或丢脸。下口食，指不托钵乞食而自耕作营生，沙门的四邪命食之一。仰口：ubbhamukha。)，即仰脸、抬头。仰口食，以仰观星宿、日月、风雨、雷电、霹雳之术数学求衣食，而自活命，沙门的四邪命食之一。方口：disāmukha。即脸朝四方。方口食，指出家人曲媚显贵，通使于四方，借巧言令色而求活命，沙门的四邪命食之一。四维口：vidisāmukha。即脸朝东南、西南、西北、东北四面张望。四维口食，即学种种之咒术卜算吉凶，以求衣食而自活命，沙门的四邪命食之一。(cf. S.28.10.)

Micchājīva﹐【阳】邪命(错误的生计方式)。D.30./III,176.：micchājīvaṃ pahāya sammā-ājīvena jīvikaṃ kappesi, tulākūṭa kaṃsakūṭa mānakūṭa ukkoṭana vañcana nikati sāciyoga chedana vadha bandhana viparāmosa ālopa sahasākārā paṭivirato ahosi.(舍邪命，以正命为营生，远离：欺斗秤、伪币、错误的尺寸、贿赂、欺瞒、诈欺、走后门、(用手对众生)斩切、屠宰、(以粗绳)捆绑、(山中及树丛中)拦劫、(村、城等)抢劫、打家劫舍。)

Micchādiṭṭhi,【阴】邪见，异端。SA.45.1~2./III,116.：Micchādiṭṭhīti ayāthāvadiṭṭhi aniyyānikadiṭṭhi.(邪见：错误的见解和无利可图的见解)。

Micchācāra(梵kāma-mithyācāra) ,【阳】邪欲。Atthasālinī(殊胜义) (DhsA.p.98.)︰‘Kāmesu micchācāro’ti ettha pana ‘kāmesū’ti methunasamācāresu; ‘micchācāro’ti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro. (「邪欲乐行」（邪淫）里的「欲乐」是指「性交」；「邪行」是指「低贱及实应受到谴责的行为」。「邪欲乐行」的特相是生起于身门的思（cetanā，意愿），具有侵犯自己无权同其行房者的不如法意念。) Tattha agamanīyaṭṭhānaṃ nāma–purisānaṃ tāva (1)māturakkhitā, (2)piturakkhitā, (3)mātāpiturakkhitā, (4)bhāturakkhitā, (5)bhaginirakkhitā, (6)ñātirakkhitā, (7)gottarakkhitā, (8)dhammarakkhitā, (9)sārakkhā, (10)saparidaṇḍāti māturakkhitādayo dasa; (1)dhanakkītā, (2)chandavāsinī, (3)bhogavāsinī, (4)paṭavāsinī, (5)odapattakinī, (6)obhaṭacumbaṭā, (7)dāsī ca bhariyā, (8)kammakārī ca bhariyā, (9)dhajāhaṭā, (10)muhuttikāti etā dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā idaṃ agamanīyaṭṭhānaṃ nāma.( 于此，不正确(男人无权与之行房者)是：（甲）十种未婚女人，即：一、为母所护；二、为父所护；三、为父母所护；四、为兄弟所护；五、为姐妹所护；六、为亲戚所护；七、为族人所护；八、为宗教导师所护；九、已订婚；十、正受惩罚；以及（乙）十种已婚女人，即：一、以钱财买来（的妻子）；二、自愿为人妻者；三、为了财富而为人妻者；四、为了服饰而为人妻者；五、由双亲执行婚礼，把新郎新娘之手浸入一只碗里的水，而如法地成为人妻者；六、从社会阶级较低阶层里获得的妻子；七、奴隶妻；八、佣人妻；九、战俘妻；十、短暂的妻子。当中，有十二种女人是其它男人不可侵犯的，即：已订婚和正受惩罚的女人，以及后面十种（已婚女人）。)

Miñja,【中】miñjā,【阴】核心，髓，精华。

Miṇana,【中】测量。

Miṇāti (mi+ṇā), 量，秤重，称。【过】miṇi。【过分】mita。【现分】miṇanta。【独】miṇitvā。【不】miṇituṃ。【被】miṇīyati。

Middha(<middh迟钝)﹐【中】睡眠(迟钝torpor, 笨拙stupidity, 呆滞sluggishness。DhsA.378. gives “medhatī ti middhaṃ.”)。Abhidhammatthavibhāvinīṭīkā(阿毘达摩义广释)：Middhanaṃ middhaṃ, vigatasāmatthiyatā, asattivighāto vā, tattha thinaṃ cittassa akammaññatālakkhaṇaṃ, middhaṃ vedanādikkhandhattayassāti ayametesaṃ viseso.(诸睡眠都是‘睡眠’，别离能力性，破坏而无能力，昏沉，不适合工作相，三种受蕴等睡眠，这是它们的差别。)。《法集论》Dhammasaṅgaṇī#1163(PTS:1157；CS:p.233)：Tattha katamaṃ middhaṃ? Yā kāyassa 1akallatā 2akammaññatā 3onāho 4pariyonāho 5antosamorodho 6middhaṃ 7soppaṃ 8pacalāyikā 9soppaṃ 10supanā 11supitattaṃ–idaṃ vuccati middhaṃ.(什么是‘睡眠’？那个心所是1不聪明的、2不适合工作、3遮盖、4完全遮盖、5自己迟钝、6睡眠、7睡觉、8打瞌睡、9沉觉、10睡觉、11睡状，称为睡眠。)

Mita, (Miṇāti’量’的【过分】；Vedic mita, pp. of mā, mināti, to measure; also in meaning “moderate, measured”)已度量(measured, in measure)。mitabhāṇī(mitabhāṇin),【阳】话说得适当者。mitamita, 无限量、没有度量(unlimited, without measure, boundless. Also name of a Buddha)。mitāhāra, 度量(measured, i. e. limited food Sn.707. speaking measuredly, i. e. in moderation Dh.227; J.IV.252.)。

Mitta(cp. Vedic mitra, m. & nt., friend; Av. mipro, friend),【阳】【中】朋友。Mittaddu(Sk. mitra-druha), mittadubbhi, mittadūbhī,【阳】出卖朋友的人，叛逆的人(also in foll. forms: mittadubbha; mittadūbha; mittadūbhin [cp. Sk. mittadrohin])。mittapatirūpaka,【形】损友(a false friend, one pretending to be a friend D.31./III,185.︰是敌而似友(amittā mittapatirūpakā)：一、拿去任何物者(añña-d-atthu-haro)。二、光说不练者(vacīparamo)。三、谄媚者(anuppiyabhāṇī)。四、损友者(apāyasahāyo))。(The qualities of a Good friend are he who 1.gives what is hard to give (dana), 2.does what is hard to do, 3.hears what is hard to hear or bear, 4.confess (shares) his own secret with you, 5.keeps others’ secrets, 6.in need, forsake one not)

7. despises not when one is in ruin.)。mittabheda,【阳】绝交，断绝友情，瓦解联盟。mittasanthava,【阳】朋友关系。āgārikamitta,在家人的朋友(a house- or lay-friend)。Anāgārikamitta,出家人的朋友(a homeless- or clericalfriend)。kalyāṇa-mitta,善友(mentor, or spiritual adviser)。ñāti-sālohitamitta,有血缘关系的朋友(blood-relations; cp. ñāti-mittā relatives & friends Pv.I.59)。【反】sapatta, 敌人( enemy PvA.13)。amitta, 非友(a sham friend or enemy)。pāpa-mitta, 恶友、坏朋友(bad friend)。mittābhirādhin, 满意的朋友(one who pleases his friends J.IV.274 (=mittesu adubbhamāno C.) mittavaṇṇa, 虚假的朋友(pretence of friendship, a sham friendship Pv IV.86 (=mitta-rūpa, mitta-paṭirūpatā PvA.268)。Kavidappaṇanīti(诗人镜子格言)#238：Na vissase amittassa, mittañcāpi na vissase;Kadāci kupite mitte, sabbadosaṃ pakāsati.(可别亲信那不是朋友的人，并且，即使朋友也不应(轻)信；(因为)一当朋友(反目，)生气之时，他会将(你的)所有缺点(大加)宣扬。)vissase, pt.3sg. < vi-(s)sas, vissasati，愿望式表「劝告」，「(不)应亲爱、信赖」// amittassa < a-mitta, m.Gen.sg.，信赖(vissasati)之「处」(对象)习惯用「属格」或「处格」。mitte, m.Loc.sg. 表信赖之「处」// cāpi = ca api。kadāci = kadā-ci, 「疑问词」kadā (何时)后接 -ci变成「不定词」(某时) // kupite, mitte,均为m.Loc.sg.，此为「独立处格结构」 (Loctive Absolute)，表「时机」。sabbadosaṃ < sabba-dosa // pakāsaye, Opt. 3sg. < (p)pa-kās, pakāseti (pakāsayati)，愿望式表「可能」，「将会宣扬」。amittā mitta-paṭirūpakā(非友似友)。mittā suhadā(善心之友)。mittapaṭirūpaka﹐非友似友。

Mittatā, Mittatā-, (abstr. fr. mitta) ,【阴】友谊(state of being a friend, friendship, in kalyāṇamittatā being a good friend)。

Mitti (a by-form of metti) ,【阴】友谊(friendship J.I.468 (=metti C.))。

Mithu,【无】轮流，交替地，秘密地。mithubheda,【阳】联盟的瓦解。

Mithuna,【中】爱侣(loving couple)。

Mid﹐【字根III.】油滑、假殷勤(to be unctuous)，爱(to love)，变湿(to wet)。

Middha,【中】睡意，呆滞。middhī,【形】处于睡眠状态的，昏昏欲睡的。

Miyyati, mīyati (mar+ya, mar 被改成 miy 和 mī), 死。【现分】mīyamāna。

mil﹐【字根I.】关、闭(像眼睛) (to close (as eyes))。

mil﹐【字根I.】碰到(to meet)。

Milakkha,【阳】野蛮人。milakkhadesa,【阳】野蛮国(野蛮人居住的)。

Milāta (Milāyati的【过分】), 已凋谢。milatā,【阴】已褪色。

Milāyati (milā+ya), 褪色，凋谢。【过】milāyi。【现分】milāyamāna。【独】milāyitvā。

mis(梵miṣ)﹐【字根I.】眨眼(to wink)。→Misati

miss﹐【字根VII.】混合(to mix)。

Missa, missaka(orig. pp. of miś),【形】1.混合(mixed)。2.组合的(accompanied by)。3.性交，交陪(博感情)，联合(missa° is changed to missī in compn with kṛ and bhū (like Sk.), thus in missī-bhāva (sexual) intercourse, lit. mixed state, union)。missībhūta, 混合，偶合，联合(mixed, coupled, united)。【反】amissībhāva﹐未混合。

Missita, (Misseti’混合’的【过分】) 混合、混杂。【反】amissita﹐未混合。

Misseti (miss+e), 混合。【过】missesi。【现分】missenta。【独】missetvā。

mih﹐【字根I.】制造水(to make water)。

Mihita (=sita),【中】微笑。台语：微微仔笑bi5 bi5 a2 chio3，文文子笑bun5 bun5 a2 chio3。

Mīna,【阳】鱼。

Mīyati, 死。参考 Miyyati。

mīl﹐【字根VII.】眨眼(to wink)。

Mīḷha,【中】排泄物，(家畜的)粪。mīḷhaka, 粪虫(dung beetle)。

mu﹐【字根III.】知道(to know)。

Mukula,【中】芽，蓓蕾。

表單的頂端

表單的底部

Mukha(Vedic mukha, fr. Idg. *mu),【中】1.嘴。2.脸。3.入口。4.原因，理由，方法。5.前面。6.面门。音译：目佉。(《华严经探玄记》卷第三曰：「面门者诸德有三释：一云是口，一云是面之正容，非别口也。光统师云：鼻下口上中间是也。…今释，依梵语称面及口并门。悉名目佉，是故翻此为面门也，故知此中通举其事。」(T35.151.2))。【形】最初的。mukhatuṇḍa,【中】鸟嘴(喙)。mukhadvāra,【中】嘴。mukhadhovana,【中】洗脸，漱口。mukhapuñchana,【中】面巾。mukhapūra,【中】一口。【形】填嘴的。mukhavaṭṭi,【阴】(杯、碗等)边，轮缘，边缘。mukhavaṇṇa,【阳】容貌，脸色，面象(ming7 chiunn)。mukhavikāra,【阳】脸孔扭曲，扮鬼脸。mukhasaṅkocana,【中】撇嘴(嘴角向下，表示不高兴的情绪)。mukhasaññata,【形】控制嘴巴的。nava vaṇa-mukhāni﹐九孔、九入、九漏、九疮，即：两眼、两耳、两鼻孔、口及大小便道等九处。

Mukhara,【形】饶舌的，多嘴的。mukharatā,【阴】爱说话。mukharā vikiṇṇavācā﹐饶舌多语。

Mukhādhāna,【中】马勒(bridle)。

Mukhullokaka, mukhullokika﹐【形】寻找他人的脸(mukhaṃ ulloketi)。

Mukhodaka,【中】洗脸水。

Mukhya,【形】首要的，最初的，最重要的。

Mugga(Vedic mudga),【阳】绿豆(a kind of kidney-bean, Phaseolus mungo)。cāṭukamyatā, 豆汤语(谄媚(flattery), pātumugga Nd2; cāṭukammatā Miln; pāṭukamyatā Vbh.) mugga-sūpyatā (muggasūpatā Nd2; muggasuppatā Miln & KhA 236; muggasūpatā and suppatā Vbh & VbhA 338; supyatā Vism) pāribhaṭṭatā (muggabhatyatā Vism.; °bhaṭṭakatā Miln; °bhaṭyatā & °bbhaṭṭatā Vbh). At Nd2 391 it is used to explain sāvajja-bhogin, at Vism 17 & Vbh 246 anācāra; at Vbh 352 lapanā)。(VbhA 483 &) Vism.17：Idhekacco na veḷudānena vā na pattana pupphana phalana sinānana dantakaṭṭhadānena vā na cāṭukamyatāya vā na muggasūpyatāya vā na pāribhaṭyatāya vā na jaṅghapesanikena vā na aññataraññatarena vā Buddhapaṭikuṭṭhena micchā-ājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro.(有此类人，施竹、施叶，或施花、果、洗浴粉、牙刷，或谄谀，或说豆汤语(半真半假，似是而非)，或抚爱(他人的孩子)，或作使者，或以种种为佛陀所唾弃的不正当的生活手段以营求其生活，都称为‘不正行’。)

Muggara,【阳】棍棒，木槌。

Muṅgusa,【阳】獴(mungoose﹐一种獴属(Herpestes nyula) 的东半球食肉哺乳动物，有一柔软而灵活的躯体和长尾巴，善于捕食毒蛇)。

muc(梵muc / mokṣ)﹐【字根II.】释放(to release)。【字根III.】自由(to be free)。【字根VII.】释放(to set free)。

Mucalinda,【阳】锐棱玉蕊 (Barringtonia acutangula)。

Muccati (muc释放+ya)(Vedic muñcati; muc, to release, loosen; with orig. meaning “strip off, get rid of,” hence also “glide”), 舍弃，解脱，被释放。【过】muñci。【过分】mutta﹐muccita。【现分】muccamāna﹐muñcanto。【独】mutvā﹐muñcitvā﹐muñciya。 muñc- & mucc- are differentiated in such a way, that muñc- is the active base, and mucc- the passive. There are however cases where the active forms (muñc-) are used for the passive ones (mucc-), which may be due simply to a misspelling, ñc & cc being very similar. pot. muñcetha; imper. muñca; aor. pl. muñciṃsu; inf. muñcituṃ. — Caus. II. muñcāpeti. — B. Passive. pres. muccati; ppr. muccanto, muccamāno, mocento, mocayanto, mocayamāno, mocīyamāno; imper, sg. muccassu; pl. muccatha; pot. muñceyya ; fut. muccissati (=muñcissati); also mokkhasi ; pl. mokkhanti; aor. mucci(ṃsu); inf. muccituṃ. — Caus. moceti, mocayati. pp. mutta

mucch﹐【字根I.】昏倒(to faint)。

Mucchati (mucch(梵murch)昏倒+a), 1.昏倒(fainting, swoon)，冲昏头脑，昏倒。2.迷恋(infatuation)。【过】mucchi。【过分】mucchita。【现分】mucchanta。【独】mucchitvā, mucchiya。

Mucchana,【中】mucchanā,【阴】昏晕，无意识，胡涂。

Mucchā(fr. mūrch),【阴】1.昏倒(fainting, swoon)。2.热恋、着迷(infatuation )。kāmamucchā, 欲醉。

Mucchita(mucchati的【过分】),已失去知觉，已冲昏头脑，已昏倒。

mujj﹐【字根I.】下沉(to sink)。

Muñcaka,【形】释放的人，放出。

Muñcati (muc释放+ṃ-a), 解放，放松，释放，送别，放出，放弃。【过】muñci。【过分】mutta, muñcita。【现分】muñcanta, muñcamāna。【独】muñcitvā, muñciya。“sapattivāsā muccanatthāyā”ti(解放在和妻子的家(=获得家庭的幸福))

Muñcana & Muccana (abstr. fr. muc) ,【中】1.释放，放弃(release, being freed, deliverance); muccanākāra (muñccanākāra) means of deliverance (dukkhato from ill) DhA.I,267; muñccanakāla time of release (dukkhā from suffering) DhA.II,11 (mucc°, v. l. muñc°)。2.松掉(letting loose, emitting, giving, bestowing VbhA.249 (speaking, shouting out; Vism.reading p. 265 is to be corrected fr. mañcana!); PvA.132 (v. l. dāna).

Muñcanaka (fr. muñcana) ,【形】放出的，送出的(sending out or forth, emitting VvA.303 (pabhāmuñcanaka).

Muñja(Vedic muñja),【中】纤毛甘蔗(亚洲的一种粗壮甘蔗属植物 (Saccharum munja)，其强韧的杆通常用制绳索，麻线和篮子，古印度也用来造拖鞋等)。

Muṭṭha (mussati’忘记’的【过分】), 失念，已忘记。muṭṭhasacca,【中】健忘。muṭṭhassatī,【形】健忘的。S.35.95./IV,73.︰“Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. “Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati. Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.(见色(相)之后失念，作意可爱相，体验心有执着，也黏住于此。他的感受增长，许多色(相)的交会，(产生)贪婪和恼乱，心的被伤害，如是正累积苦，远离涅盘解脱。)

Muṭṭhi,【阳】第一，柄，拳，握。muṭṭhika, muṭṭhimalla,【阳】摔交选手，拳击家。muṭṭhiyuddha,【中】拳击。

muṇḍ﹐【字根I.】剃发(to shave)。

Muṇḍa,【形】剃光头的，无植物的，光秃的。muṇḍaka,【阳】剃光头发的人，剃光头的。muṇḍacchadda,【阳】平顶的建筑物。muṇḍatta, muṇḍiya,【中】剃光头的事实。

Muṇḍeti (muṇḍ剃发+e), 剃(头发)。【过】muṇḍesi。【过分】muṇḍita。【独】muṇḍetvā。

Muta,【中】经过鼻、舌和触觉所感觉的知觉。

Mutiṅga, mudiṅga,【阳】小鼓。

Mutimantu,【形】有感觉的。

Mutta, (muñcati 的【过分】；sk. mūtra)已释放。muttācāra,【形】放荡的习惯。

Mutta,【中】尿，小便。muttakaraṇa,【中】男女的性器官，密处。muttavatthi。【阴】膀胱。

Muttā,【阴】珍珠。muttāvali,【阴】muttāhāra,【阳】一串珍珠。muttājāla,【中】珍珠网。

Mutti,【阴】释放，自由。

Mudā,【阴】欢乐。

Mudita-(pp. of mud, modati),【形】高兴的，满足的(pleased, glad, satisfied, only in muditamana (adj.) with gladdened heart, pleased in mind)。muditamana,【形】有喜悦的心。

Muditā(abstr. fr. mudu<mṛḍ亲切的),【阴】随喜，欣赏或赞叹自他的成就)(appreciative joy)。Muditāti āmoditā pāmojjena samannāgatā.(随喜：具足高兴之欢喜)(Sāratthadīpanī-ṭīkā(1~3)《心义灯》(pg.3.152))

Mudu, muduka(Vedic mṛdu, fr. mṛd see maddati<madd压破),【形】软的，温和的，嫩的。muducitta, muduhadaya,【形】心肠软的。mudujātika,【形】天生温和的。mudutā,【阴】mudutta,【中】柔和，可塑性。mudubhūta,【形】柔软的，有延展性的。

Muddaṅkaṇa,【中】印刷。

Muddā,【阴】印章，印记，盖印，手势，印刷。muddupaka,【阳】印刷者。muddāpana,【中】印刷。muddāyanta,【中】印刷机。

Muddāpeti (muddā 的【派】), 印刷。【过】muddāpesi。【过分】muddāpita。【独】muddāpetvā。

Muddikā,【阴】印章戒指，图章戒指。

Muddikā,【阴】葡萄树(一种葡萄属的木本植物 (Vitis vinifera)，簇生可食用果实)，葡萄果(肉色的、表皮光滑的浆果，呈紫色、红色或绿色，可鲜食或制成果干，并广泛用于制酒)。muddikāsava,【阳】酒。

Muddha(pp. of muh, for the usual mūḷha, corresp. to Sk. mugdha),【形】愚蠢的(foolish)，令人困惑的(infatuated, bewildered)。mudhātuka,【形】天生愚蠢的。muddhatā,【阴】愚蠢。

Muddhā,【阳】头，顶端，顶点(summit)。muddhādhaja,【形】舌音的。【阳】头发。muddhādhipāta,【阳】头的破裂。muddhāvasitta,【形】正确灌顶的(国王)。muddhā sattadhā phaleyya, 你的头可能破成七片(警告词)。rājan khattiya muddhāvasitta﹐剎利王水浇头种(经灌顶即王位之剎利王，新王即位时，以五河之水浇灌其头)。

Mudhā,【无】免费，白送，徒然。

mun﹐【字根I.】知(=ñāṇa, to know)。

Munāti (mun知+a), 知道，明白。【过】muni。【过分】muta。

Muni,【阳】牟尼(出家人)。Muninda(muni+inda王),【阳】牟尼因陀(伟大的圣人)。

Muyhati (muh昏晕+ya), 忘记，变成迟钝，冲昏头脑，痴闇。【过】muyhi。【过分】mūḷha。【现分】muyhamāna。【独】muyhitvā。

Muyhana,【中】健忘(forgetfullness)，胡涂(infatuation)。SA.3.2./I,137.︰muyhanalakkhaṇo mohoti.(胡涂相，称为‘痴’。)

Muraja,【阳】小手鼓(tamborine)。

Murumurāyati (muru-muru 的【拟】), 咔嚓咔嚓地响着咬。

mus﹐【字根I.】伤害(to hurt)。

Musala,【阳】乳钵槌(pestle研磨棒)。musalī,【形】手中乳钵槌的。

Musā,【无】谎言(台语：嘐韶hau siau5，讲白贼kong2 peh8 chat8)，妄语。

Musāvāda,【阳】说谎。sampajāna-musāvāda﹐【阳】故意说妄语。妄语：台语：嘐韶hau siau5，白贼kong2 peh8 chat8。

KhA.31.︰Tattha musāvādassa (1)tāva musā ca hoti taṃ vatthu, (2)visaṃvādanacittañca paccupaṭṭhitaṃ hoti, (3)tajjo ca vāyāmo, (4)paravisaṃvādanañca viññāpayamānā viññatti pavattatīti cattāri aṅgāni veditabbāni.(说谎(有四条件)︰1.欺骗。2.对那对象现起欺骗心。3.适当的努力(tajjo ca vāyāmo)。4.(明白地)对他人说出欺骗的话(paravisaṃvādanañca viññāpayamānā viññatti pavattatīti)。)

A.2.3./I,60.说：“Paṭicchannakammantassa bhikkhave, dvinnaṃ gatīnaṃ aṅṅatarā gati pāṭikaṅkhā–nirayo vā tiracchānayoni vāti.(造覆藏(恶)业之人，应预期二趣之随一趣：地狱或傍生。) 「覆藏」心态含有「悭」心所(属于瞋因组)。

M.61./I,415.：yassa kassaci sampajānamusāvāde natthi lajjā nāhaṃ tassa kiñci pāpaṃ akaranīyanti vadāmi.(任何人如果故意说谎而无羞耻，则我说此人必会无恶不作。)

《法句经》(Dh.176)：Ekaṃ dhammaṃ atītassa, musāvādissa jantuno, vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ(对于踰越(违犯)一法–妄语的人(来说)，已舍弃(不关心)后世，而无恶不作。)

Vin.Mv.I,103.(CS.Mv.pg.141)：Yo pana bhikkhu…saramāno santiṃ āpattiṃ nāvikareyya, sampajānamusāvādassa hoti. Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto Bhagavatā.(比丘忆念有罪而不发露，即是故妄语罪，诸具寿！故妄语罪是世尊所说的障法。)(「不发露」(nāvikareyya)即是覆藏(罪)，覆藏即属于「悭」心所。)

KhA.34.︰Musāvādā veramaṇiyā vippasannindriyatā vissaṭṭhamadhurabhāṇitā samasitasuddhadantatā nātithūlatā nātikisatā nātirassatā nātidīghatā sukhasamphassatā uppalagandhamukhatā sussūsakaparijanatā ādeyyavacanatā kamaluppalasadisamudulohitatanujivhatā anuddhatatā acapalatāti evamādīni.(离虚诳语：诸根明净，语词清晰、甜美，牙齿平置纯(白)，(齿)不太粗、不太细(瘦)、不太短、不太长、乐触，口有青莲花香，随从恭敬听闻，言语受欢迎，舌如莲花、青莲花辨一般柔软、红薄，不掉举、不轻躁，如此等(果)。)

Mussati (mu知道+ya), 忘记，被遗忘。【过】mussi。【过分】muṭṭha。【独】mussitvā。

muh(梵muh)﹐【字根III.】昏晕(to swoon)，迷路、堕落(to go astray)。

Muhutta(Vedic muhūrta, fr. muhur suddenly),【阳】【中】须臾、片刻、一瞬间(a moment, a very short period of time, an inkling, as we should say “a second.”)。muhuttena,【副】瞬间(in a short time, in a twinkling of an eye)。muhuttika,【形】只存在一会儿的。【阳】占星家。muhuttikā,【阴】须臾妇、短暂结合的太太(a temporary wife, =tan-khaṇikā)。

Muḷāla,【中】莲藕。muḷālapuppha,【中】莲花。

Mūga,【形】哑的，哑巴。jaccamūga, 天生哑巴。

Mūla,【中】根，钱，现金，脚，底部，起源，因素，基础，开始。mūlakanda,【阳】球茎根。mūladhana,【中】被存放的钱。mūlabīja,【中】根种(子)。

Mūlaka(<mūla),【形】(在【合】中)受…制约，源于(being caused by, having its reason through or from, conditioned by, originating)。2.【中】根本(=mūla, i. e. root, bulb)。3.微红(radish; only in cpd. mūlaka-kanda radish (-root))。

Mūlakammaṭṭhāna,【中】根本业处(一向修行、专注的业处)。

Mūlaṃ, mūlā,【中】尾宿(二十七星宿之一)。

Mūlika,【形】基本的，初步的。

Mūlya,【中】付款，薪水。

Mūsā,【阴】坩锅(crucible)。

Mūsika,【阳】mūsikā,【阴】鼠，老鼠。mūsikacchinna,【形】被老鼠咬破的。mūsikavacca,【中】老鼠粪。

Mūḷha (muyhati’忘记﹑痴暗’的【过分】), 已走入歧途，已搞乱，已犯错，已干傻事。

Me (amha 的【与.属.单】), 给我，我的。

Mekhalā,【阴】女人的腰带(=女的性器官)。Nd1.144﹑Sp.pārā.I,125.﹑Vism.212.︰yathā loke “mehanassa khassa mālā”ti vattabbe “mekhalā”ti vuccati.( 正如世间中(本应说「女子隐（mehanassa）处（khassa）的花环（mālā）」，但是（取me+kha+lā）说「金腰带」（mekhalā）。)

Megha,【阳】下雨，云。meghanāda,【阳】雷电。meghavaṇṇa,【形】云的色彩，即：黑色。

Meghiya (梵Mihira), (比丘)弥酰，曾为佛陀的侍者。

Mecaka,【形】黑色的，深蓝色。

Mejjati (cp. Vedic midyati, to mid, see meda), 爱(to love)。DhsA 192 (v. l. mijjati; =siniyhati lubricant润滑剂)。

Mejjha (<medha),【形】[to medha1] 纯粹的(fit for sacrifice, pure; neg. amejjha impure)。2. [to medha2 & medhāvin]【中】 in dummejjha, 愚蠢(foolishness)。

Meṇḍa, meṇḍaka,【阳】公羊，绵羊。Meṇḍakaseṭṭhi,【阳】公羊富翁(一位跋提城(Bhaddiyanagara)的巨富居士)。

Mettacitta,【形】有慈善的心，慈心。

Mettā(<mida软化﹑爱),【阴】慈，友好，善意。mettākammaṭṭhāna,【中】mettābhāvanā,【阴】慈修。mettāyanā,【阴】友好的感觉，慈性。mettāvihārī,【形】住在慈意中，慈居，慈庵。mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati.(心与慈俱，遍满一方而住。‘住’《中阿含经》译作：‘成就游’)。mettāetovimutti (mettā cetovimutti), 慈心解脱。AA.1.2./I,47.︰mettā cetovimuttīti sabbasattesu hitapharaṇakā mettā.(慈心解脱︰对一切有情徧满祝福的慈。) DhsA 192.︰mejjatīti mettā, siniyhatīti attho. Mitte vā bhavā, mittassa vā esā pavattatīpi mettā.(慈︰爱；定义作︰他希望好。或对朋友生起慈(爱)，而有友情。) KhA.248.︰ Mittassa bhāvo mettaṃ. (朋友的情感(友谊)(mittassa bhāvo)，即「慈」。)

Mettāyati (mettā 的【派】), 觉得友善，发慈悲。【过】mettāyi。【独】mettāyitvā。【现分】mettāyanta。

Metti, 慈，参考 Mettā。

Metteyya (<mitta, 梵 Maitreya), 慈(最深的友情)。

Metteyya-nātha(梵Maitreya),【阳】弥勒菩萨，未来佛，又作梅呾丽耶，译为慈氏，下一次将在阎浮提成佛，为一生补处菩萨。

Methuna,【中】行房，行淫，交接。古译：交通。methunadhamma,【阳】行房，交合。Pārā.III,24.︰Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpatti, eso methunadhammo nāma.(不净行(淫欲法)︰任何非正法、村民法、贱民法、淫猥的、(淫)水的、秘密、双双达到三摩钵地(性高潮)，这是淫欲法。)

imesaṃ sattannaṃ methunasaṃyogānaṃ,七种淫相应(七淫结)。修习梵行，须戒绝「七种淫相应」，才能称为梵行清净圆满的(paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī)正梵行者(sammā brahmacārī)。七种淫相应为︰(1)男女行淫(、按摩等)之事。(2)与妇人嬉笑游戏。(3)审视女人的眼睛(包括看体型、体态，或闻体香等)。(4)听隔壁女人之笑声、说话、唱歌、哭泣、(5)追忆过去曾与女人相笑、相谈、游玩。(6)见居士或居士子具备享受五欲而心动。(7)愿成天众而修梵行。(《增支部》(A.7.47./IV,54f.) ；《增壹阿含37.9经》(T2.714.3)；《清净道论》Vism.51~53)。淫欲是障道法，但是某些大乘经典却不同于佛说的言论，例如︰「(喜根法师︰)淫欲即是道，恚痴亦如是；如此三事中，无量诸佛道。若有人分别，淫怒痴及道，是人去佛远，譬如天与地。道及淫怒痴，是一法平等；若人闻怖畏，去佛道甚远。淫法不生灭，不能令心恼，若人计吾我，淫将入恶道。见有无法异，是不离有无；若知有无等，超胜成佛道。」(《大智度论》,T25.107.3 ~108.1) 「无上瑜伽」的特色，是「贪欲为道」、「以欲离欲」为方便，此乃偏离佛法的教义。

Meda,【阳】脂肪(台语：chi hong)。medakathālikā,【阴】油炸脂肪的炖锅。medavaṇṇa,【形】脂肪的颜色。

Medinī,【阴】地(墨地尼，即：友善的)。

Medha,【阳】宗教性的牺牲(祭祀)。Tato ca rājā saññatto brāhmaṇehi rathesabho assamedhaṃ purisamedhaṃ sammāpāsaṃ vācapeyyaṃ maggalaṃ.(由于诸婆罗门劝说的缘故，车乘之主──王举行马祭、人祭、大施会、酒祭、无遮会)。马祭︰杀马作祭。人祭︰杀人作祭。)大施会︰SA.︰ Daliddamanussānaṃ hatthato lekhaṃ gahetvā tīṇi vassāni vināva vaḍḍhiyā sahassadvisahassamattadhanānuppadānaṃ sammāpāsaṃ nāma.(由于诸穷人徒手三年，没有兴隆，故分发财物给为数一两千之(穷)人，为大施会(不知是否是「(五年一度)无遮大会」(pañca-vārṣikamaha)的起源。)。酒祭︰饮苏摩酒之祭。无遮会︰施一切物之祭。

Medhaga,【阳】吵架。

Medhā,【阴】智慧，聪慧。medhāvī,【阳】明智的人。medhāvinī,【阴】明智的女人。

Meniyo﹐Sil Meniyo﹐【锡兰语】十戒女(dasa sil matha=dasasīlamātā)。

Meraya,【中】发酵的酒。

Meru,【阳】须弥山(世界的最高山名)。

Melana,【中】聚集，会议。

Mesa,【阳】公羊。

Meha,【阳】泌尿的痛苦。

Mehana,【中】男女的性器官。

Mokkha,【阳】释放，自由，解脱。mokkhaka,【形】释放者。mokkhamagga。【阳】导致解脱之道。

Mokkhacika﹐【中】倒立。

Mokkhati (mokkh +a), 释放，解救。

Mogha,【形】空的，徒然的，无用的。moghapurisa,【阳】愚蠢者，没用的人。

Moca,【阳】芭蕉(plantain tree；Musa paradisiaca sapientum) 亚洲热带的土产，具软的草质的茎，单叶非常大，花由一颜色的总苞包着，并聚集下垂成一串，其中的每一朵花都产生一单个的无籽的果实)。

Mocana,【中】释放。

Mocāpana,【中】导致个人的自由，救出。

Mocāpeti, Mocāpayati(Moceti的【使】) 使被释放。

Moceti (muc+e), 释放，解脱。【过】mocesi。【过分】mocita。【现分】mocenta。【独】mocetvā, mociya。【不】mocetuṃ。

Modaka,【阳】球状的甜肉。

Modati (mud+a), 欢喜，使快乐。【过】modi。【过分】modita。【现分】modamāna。【独】moditvā。

Modana,【中】modanā,【阴】高兴，享乐。

Mona(fr. muni),【中】智慧，沉着，冷静，沉默(wisdom, character, self-possession)。monattha, 寂默。

Moneyya(fr. muni；梵mauneyāṇi),【中】道德完美，寂默(state of a muni, muni-hood; good character, moral perfection)。A.3.122./I,273.(三寂默tīṇi moneyya)：Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ(身寂默、语寂默、意寂默)

Momuha,【形】迟钝的，愚蠢的，胡涂的。

Mora,【阳】孔雀。morapiñja,【中】孔雀的尾部。

Mosa,【阳】mosana,【中】窃盗。

Mosavajja,【中】不真实。

Moha(<muh, see muyhati; cp. Sk. moha & Vedic mogha),【阳】痴，愚蠢，迷惑(stupidity, dullness of mind & soul, delusion, bewilderment, infatuation )。mohakkhaya,【阳】无知的破坏。mohacarita,【形】愚蠢的习惯。mohatama,【阳】无知的黑暗。mohanīya, mohaneyya,【形】导致胡涂的。

Mohana,【中】造成迟钝，诱惑，引诱。mohanaka,【形】使人混乱的，导致迷路的。

Moheti (muh+e), 欺骗，愚弄，迷惑(to deceive, to befool, to take in, surprise, delude)。【过】mohesi。【过分】mohita。【独】mohetvā。, aor. 2nd sg. amohayi Sn.352; 3rd sg. amohayi S.IV,158= It.58 (maccurājan; vv. ll. asamohayi & asamohari); reading somewhat doubtful, cp. similar context Sn.1076 with “sabbesu dhammesu samūhatesu” (v. l. samoha°). — 3rd sg. (poet.) also amohayittha Sn.332

Moḷi,【阳】【阴】顶髻，头顶。

巴汉词典A-O

巴 汉 词 典

2008.12.(增订中…)

大马比丘Mahāñāṇo 汉译 明法比丘 继续编辑

纸本索取：

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http://www.saigon.com/~anson/ebud/dict-pe/

http://dsal.uchicago.edu/

http://www.samadhi-buddha.org/Item006/Pali_Han_Dama.html

巴 汉 词 典Concise Pāḷi-English Dictionary

A.P.Buddhadatta Mahāthera 原著

大马比丘Mahāñāṇo 汉译 明法比丘 继续编辑

 

本词典略语表

【派】派生动词﹑名动词 (denom. denominative verb

(自名词或形容词派生出来的动词))

示意动词 (desid. desiderative)

【叹】感叹词 (interj. interjection)

【无】无格式变化词 (ind. indeclinable不变

化词，包括︰副词adverb﹑介辞prep.﹑连接词conj.﹑感叹词interj.﹑不定词inf.﹑连续体ger.)

【不】不定词 (inf. infinitive)

【阳】阳性﹑雄性(m. masculine)

【中】中性词 (n. neuter)

【命】命令式 (imp. imperative)

【拟】拟声构词 (onometopoetie verb)

【祈】祈愿动词 (opt. optative=pot.)

【被】被动词 (pass. passive)

【潜】潜在动词 (pot. potensive (or potenrial participle)=opt.)

【过分】过去分词 (pp. past participle)

【现分】现在分词 (ppr. peresent participle)

【介】介词 (prep. preposition)

【数】数字 (num. number)

【序】序数 (ordinal)

【反】反义字 (opposite)

【反照】(medium=reflexive)

【过完】(完全)过去时态动词

(preterit verb)

<   来自 (come from)

/   或 ( or )

=  等于 (equal to)

【与】与格 (Dat. dative为ㄨㄟˋ格)

【离】离格 (Abl. ablative从格、来源格)

【属】属格 (Gen. Genitive属格、领属格)

【处】处格 (Loc. locative处所格)

【分】分词 (participle)

【现】现在式 (pr. present)

【未】未来式 (fut. future)

【未被】未来被动分词、义务分词

(fpp. or grd. gerundive)

【动】动词 (v. verb)

【名】名词 (n. noun)

【疑代】疑问代(名)词

(interrogative pronoun)

【关】关系代名词(rp. relative pronoun)

【字根I.~VII.】字根、第一~七类动词

C.=commentary(注解书)

【梵】梵文。【新巴】新巴利文。

巴利语基本知识

格(case)

1.主格(paccattavacana, 梵prathamā；nominative)

2.呼格(,梵sambodhana；vocative) …!

3.业格(受格、对格upayogavacana﹐梵dvitīyā；accusative受格)

1.(受词) 2.(副词)

4.具格(工具格karaṇavacana﹐梵tṛitīya；instrumental)

1.以…﹐2.因…﹐3.被…(下接pp. 或pass.)﹐4.与…﹐5.经

5.从格(离格nissakkavacana﹐梵pañcamī；ablative)

1.从… 2.由于… 3.比…

6.与格(为ㄨㄟˋ格sampadānavacana﹐梵caturthī；dative)

1.对… 2.为(ㄨㄟˋ)…(下接业格)

7.属格(所有格sāmivacana﹐梵śaśṭhī；genitive) …的。

(属格可作「名词性动作」(分词、动作名词)之「动作者」)

8.处格(bhummavacana﹐梵saptamī；locative)

1.于… 2.在… 3.在…之中 4.在…[之]上 5.在…[之]时

Saddanītippakaraṇaṃ(CS:p.83)︰Tatrapaccattavacanaṃ nāma tividhaliṅgavavatthānagatānaṃ itthipumanapuṃsakānaṃ paccattasabhāvaniddesattho. Upayogavacanaṃ nāma yo yaṃ karoti, tena tadupayuttaparidīpanattho. Karaṇavacanaṃ nāma tajjāpakatanibbattakaparidīpanattho. Sampadānavacanaṃ nāma tappadānaparidīpanattho. Nissakkavacanaṃ nāma tannissaṭatadapagamaparidīpanattho. Sāmivacanaṃ nāma tadissaraparidīpanattho. Bhummavacanaṃ nāma tappatiṭṭhāparidīpanattho. āmantanavacanaṃ nāma tadāmantanaparidīpanattho. Evaṃ ñatvā payogāni asammuyhantena yojetabbāni.

动词(verb)

1.未来式(future) 将…

2.imp.( imperative命令式)

(第1人称) 要…

(第2人称) 1.请… 2.…!

(第3人称) 1.但愿… 2.…!

3.opt.(optative愿望式) 1.应… 2.能… 3.可以… 4.想要…

4.pass.(passive被动式) 被…

5.caus.(causative使役动词) 使…

6.ger. ( gerund连续体、绝对分词、不变化分词) …后

7.inf.(infinitive不定词) 1.可… 2.能… 3.要…

8.ppr.( peresent participle active现在主动分词) 1.正在…[的] 2.正在 …者

9.现在被动分词( peresent participle passive) 1.正在被…[的] 2.正在被…者

10.pp. (past participle过去分词) 1.已被… 2.已…

11.grd.(gerundive未来被动分词) 1.应(该)被… 2.能被… 3.必须被…

4.应… 5.能… 6.宜…

六释梵语是sat-sam  āsah意译，指复合词的六种构造法。一曰依主释，又作属主释、  依士释，梵文是tat—purusa，指前后有格位关系，如“山寺”是山之寺，  “王臣”是王之臣。二曰有财释，又作多财释，梵文是bahu-Vrīhi，指作形容词使用的复合词，如“疲倦”“喜笑的”。三曰持业释，又作同依释，梵文是karma-dhāraya，前部分象状语或同位、表示比较等，如“很舒服”“非常远”“雪白”。四曰相违释，梵文是dvamdva，  是并列复合词，如“妻子”“山川草木”。五曰邻近释，梵文是avyay  ī-bhāva为副词复合词，如“时刻”“一生一世”。六曰带数释，梵文是dvigu，前者为数词，如“三界”“四方”。

“八转声”，指梵语名词(包括代词、形容词)的八种格的变化。一直指陈声，指主格(nirde)，又名体格；二作业声，指宾格(upadesane)，又名业格；三作具声，指具(工具)格(kartrkarane)，又名作格；四所为声，指为格(sāmpradānike)，又名与格；五所因声，是从格(apādāne)，又名夺格；六所属声，是属格(svāmivacane)，又名所有格；七所依声，是位格(samnidhānārthe)，又名于格。此七格称为“七例声”或“七例句”；再加呼格(āmantrane)，共称“八转声”。

巴利语字母(akkharā)顺序

8个元音 (sarā)

a ā i ī u ū e o

 33个子音 (byañjanā)

k->kh->g->gh->ṅ

c->ch->j->jh->ñ

ṭ->ṭh->ḍ->ḍh->ṇ

t->th->d->dh->n

p->ph->b->bh m

y r l v s h ḷ ṃ

【巴利文发音】

分类

音位

 母 音 子 音
单元音 双元音 阻 塞 音 鼻音 气音、

半元音

 擦音
喉 音 a ā

ㄜㄚ-

 k

ㄍ

 kh

ㄎ

 g

鹅*

 gh

鹅*ㄏ

 ṅ

ㄋ,雅*

 h 气音

ㄏ
颚 音 i ī

ㄧ ㄧ-

 e

ㄝ

 c

ㄐ,

ㄑ

 ch

ㄔ

 j

ㄓ

 jh

ㄓㄏ

 ñ

ㄋㄧ

 y 半元音

ㄧ
卷舌音 ṭ

ㄉ

 ṭh

ㄊ

 d

ㄌ

 ḍh

ㄌㄏ

 ṇ

ㄋ

 r ḷ流音

ㄌ ㄌ
齿 音 t

ㄉ

 th

ㄊ

 d

ㄌ

 dh

ㄌㄏ

 n

ㄋ

 l 流音

ㄌ

 s

ㄙ
唇 音 u ū

ㄨ ㄨ-

 o

ㄛ

 p

ㄅ

 ph

ㄆ

 b

帽*

 bh

帽*ㄏ

 m

ㄇ

 v 半元音

ㄨ
随 韵 ṃ

颚音：舌面前碰上硬颚。

卷舌音：舌头卷上，触及上颚中间附近。

齿音：舌尖顶齿龈。

唇音：上唇碰下唇。流音：舌头振作。

2. 标“ * ”表示以台湾话发音(较接近)

3. 标“ – ” 表长音。以台语标的长音，以台语八音的第二音表示。

4. 巴利文(罗马拼音转写)字母‘k’与罗马字母‘k’相同，但是近似英语音标‘g’的音。

5. 巴利文字本身就是音标，只要学会了每个字的发音，就能拼读出各种巴利文单字和语句的发音。

6. 巴利文的罗马音标字母下面有‘ . ’符号标注的都是卷舌音。

7. c, ch = 清辅音，发音时声带不振动，等于第一声调(阴平)，发音比较清脆。

j,jh =浊辅音，发音时声带振动，等于第二声调(阳平)，发音比较沈闷。

【凡 例】

略语注明：在一个【 】中，有时会有好几个略语注明；例如：

【潜.1.单】，即是指那个词是【潜在语气，第一人称，单数】。

~版权所有 翻印赠送 不必问过 随意分享~

序

 

在汉语界的南传佛教里，若想要学习巴利文，要找一本巴利语法课本实在很难；那要觅本巴汉词典更不用说。为了大家和自己在学习巴利语法上的方便，本纳尽所能将大长者 A.P.Buddhadatta Mahāthera 的简略巴英词典翻译过来。希望本词典对你学习巴利语法上有所帮助。

本纳想借此向所有出钱出力的佛教徒表示感激。尤其是黄文华居士，由于本纳没有连接网际托他上网寻觅数据，听说他为了这些资料就时常漏夜上网至凌晨，真是难得。黄顺明居士经常载本纳到处去觅数据，也带本纳到他家去上网找资料。他并充当摄影师到处去拍摄植物照相。何宗卫居士也被托过寻些植物资料。曾敏怀居士、蔡永申居士和蔡平辉居士时常充当摄影师到处去拍摄植物照相。本纳的计算机器材大多数都是一群 Upekkha 佛友所提供的。何秋燕居士也出了不小的数目来提升本纳的计算机。尤其是在 2004 年本纳的计算机器材大多数由脑环桐计算机信息培育中心的陈淑妘居士所提供，不是免费，就是底价。星期三布施组的佛友在幕后出钱添加计算机器材。在很久以前，本纳开始翻译这本词典当时，曾托郑美丽居士、郭明仁居士和他们的好友帮助翻译；郑美丽居士和郭明仁居士也帮助翻译了不少。林昌赋居士经常下班后载本纳到他的腾达计算机有限公司去上网寻找数据。黄发宝居士赠送他的电子照相机方便到处去摄影数据照相。何亚炎居士赠送一副电池与充电器。张森荣居士提供〈中国古星图〉使本词典能取得完整的二十八星宿(ㄒㄧㄡˋ)数据(编按：本附加数据站占份量，删除)。浮罗山背的亚华居士也用他的电子照相机与手提电脑帮忙录取一些植物数据(编按：删除)。还有很多居士好友在帮助摄取数据和器材，在此感激大家的帮忙，才能完成这本词典。本词典有录取从网页取得的照相，那些照相的版权乃是他人所拥有的；为了方便大家容易明白植物与星宿的名字，在此借助他们的照相，版权还是他们的。未向他们申请许可，已在此应用他们的照相，希望他们能够体谅，而允许使用他们的照相。

 

(马来西亚)大马比丘 Mahāñāṇo, 2004.10.27.

说 明

在这本词典里，巴利语的动词是以第三人称时态的词形。若【过】和【过分】的词形有异，本词典都有提供两者的词形。当【过分】与动词本身有着不同的意义，或难以分辨其词素的来源时，本词典也会另外提供【过分】的意义。若普通的【独】词缀是 tvā 和 tvāna 在此就省略，若有特别的词缀，如：nikkhamma, pahāya, ucchijja 等时，就会另外提供其词形；请别误会这些词素就没有 tvā 和 tvāna 词缀的词形。

P.T.S.的巴利语－英语词典中有一些词素的词尾是辅音字母的，例： satthar, pitar, Brahman。由于没有一位巴利语文法家曾经采用这类写法，在此就不跟这样词根写法。所有的词根的词尾都是元音或鼻音。

词尾是 ta 的次要派生词都包括在【阴】里。它等也有【中】的词尾是 tta 和 ttana 的；本词典为了省略一个词只提供一种词形，即 ta 或 tta 而已。

词尾是 i 的【阳】名词的【阴】词素的词尾是 inī，例： hatthi — hatthinī。许多词尾是 a 的【阳】名词的【阴】词素的词尾是 ī，而并不是 inī，例： kāka(乌鸦), miga(鹿、野兽), nāga(龙、蛇) 等。

【阳】 【阴】
kāka kākī
miga migī
nāga nāgī

有一些词尾是 a 的【阳】名词的【阴】词素的词尾是 ā 或 ānī。

【阳】 【阴】
khattiya khattiyā; khattiyānī
mātula mātulānī

词尾是 vantu 和 mantu 词形的形容词的【阴】词素的构型是以 ī 替换 u，有时后缀中的 n 会被省略。

【阳】 【阴】
gunavantu gunavantī; gunavatī
satimantu satimantī; satimatī

【现分】有两种词形，一个词尾是 nta，另一个是 māna。词尾是 nta 的【阴】词尾是以 ī 替换 a；而词尾是

māna 的【阴】词尾是以 ā 替换 a。

【阳】 【阴】
gacchanta gacchantī
pacamāna pacamānā

这些的【中】词素跟【阳】的是相似的。

有些初步派生词，如： dāyaka 的【阴】词素的构型是以 ikā 替换 aka。

【阳】 【阴】
dāyaka dāyikā
ārocaka ārocikā
pācaka pācikā

A.P.BUDDHADATTA

(大马比丘 译)

CPED是一部提供学生使用的「简明辞典」，Buddhadatta长老在编写这部辞典时曾参考PTS版巴英辞典(PED)，但在许多地方，对于语词的解析以及词义的判定，他更倾向于根据巴利注释书的解释，而不同意PED的看法。此外，有关动词的字根，此辞典一律采用巴利字根形式，不像PED采用梵语字根。

参考：http://www.buddhism-dict.net/ddb/

A

A, 巴利文字母表的罗马化拼音第一个元音字母。发音好像汉语中去声的 a。

A-1,【前缀】 ā 在双子音之前的短化。例子：akkosati (ā+kruś)责骂，akkhāti (ā+khyā见), abbahati (ā+bṛh)。名词、形容词和分词的否定前缀，1.无 2.不 3.非 4.未(a未+【过分】)。例子： na+kusala = akusala(不善); 一些过去式和条件语气的词素的增加前缀。例子：akāsi(造作了)。

A-2 (An- 加在元音之前) (吠陀语(Vedic) a-, an-；印欧语(Idg.= Indo-Germanic) * n̊, gradation form to *ne (see na2); 希腊文(Gr.) ά, άn-；拉丁语(Lat.) *en-, in-；哥德语(Goth.)，古高地德语(Ohg.) & 盎格鲁撒克逊语(Ags.) un-；古爱尔兰语(Oir.) an-, in-)【前缀】否定句的部份，加前缀到(1)名词、形容词。(2)动词(verbal forms)–无论是不变化词(particle)、独立词(gerund连续体、绝对体)、未来被动分词(gerundive)、或不定词(infinitive); (3)限定动词(finite verbal)。在结合字里两个相同的子音，第二个子音是同化的型式(assimilated form)(如：appaticchavin)。在意义上，它等于na-, nir-, vi-, -a-(-â-)复制的型式，如：bhavâ-bhava(存在或不存在)。

A-3(Vedic a-),【前缀】扩增(augment)加在过去式(preterite, aorist)、条件式(conditional tenses)，在散文(prose)中通常省略。a-当做某些代名词的语基，如：-ato, -attha, -asu etc.

A-4 the sound a (a-kāra)。

-a (名词语基)。[-a语基]男性、中性的主格单数语尾 -e、以及呼格单数语尾 -e，一般认为这是借自摩揭陀语 (Māgadhī)，而称之为「摩揭陀语形」(Māgadhisms，或「摩揭陀语的残余」(参看Geiger, A Pāli Grammar, PTS Oxford 1994, §80.)摩揭陀语具有异于巴利语的三项特征：(1)主格单数语尾-e而非-o，(2) 巴利语的r在摩揭陀语是l，(3) 巴利语的s在摩揭陀语是ś。)主格单数语尾 -e的用法并非仅限于东部方言(J.Brough, The Gāndhārī Dharmapada, London 1962, §76.)。阳性名词字尾a，变成阴性名词改为-ā, – ī。另有阳性名词字尾，+-(ā)nī,变成阴性名词；阳性名词字尾-vat, -vant, -mat, -mant, -ssin, -vin, -in＋-ī变成阴性名词。

a-﹐【前缀】作为过去式(past tense)的前缀扩增。如︰语基 paca = to cook煮，(So) apaci, paci他已煮了。

-a﹐【结尾】。

-amha(-amhase) aor.1st.pl. 如：akamha 我们曾做

-āna 1.m.n.f.pl.Dat.Gen.buddhāna 对诸佛、诸佛的

2.ppr.stem karāna= kubbāna正在做

-anīya (nīya) grd.stem gamanīya 应走

-attha(-ttha) 1.aor.2pl.akattha 你们曾做。2.aor.3sg.adattha 他曾给(施)

-āpaya- (-āpe-) caus.stem kārāpaya-= kārāpe-被做

-aya- (= -e-) caus.stem kāraya- 使做。denom.stem kāmaya- 欲

-āya f.sg.inst.Abl.Dat.Gen.Loc.kaññāya少女

-āya- (= -e-) denom.stem piyāya 爱

-cca (-tya) ger. kacca 做了之后

-ema (-emu) opt.1pl. dakkhema 愿我们见

-ena m.n.sg.inst. buddhena 以佛陀

-etha opt.3rd sg., med.kubbetha 愿他做

-eyya 1.grd.stem labheyya=labbha 应被得

2.opt.3sg. kareyya 愿他做

-eyyāma opt.1pl. kareyyāma 愿我们做

-ha- (-hi-) fut.stem kāha- 将做 hahi- 将笑

-ima (-imha, -imhā) aor.1pl.labhima 我们曾得

-imha (-ima) aor.1pl. āsihma 我们曾有

-issa- fut.stem karissa- 将做

-ittha 1.aor.2nd.pl.āsittha 你们曾有。2.aor.3.med.pucchittha 他曾问

-iya-,-īya- (-iyya-) 1.pass.stem kariya, karīya 被做

2.denom.stem samādhiya 入定

-īya(-iya-,-iyya-)1.pass.stem gaṇhīya被取﹑cīya被积

2.denom.stem puttīya- 爱子

-ma 1.pres.1pl. karoma我们做, gacchāma我们去

2.fut.1pl. karissāma 我们将做

3.imper.1pl. karoma 我们令做

-māna ppr.stem kurumāna 正在做

-na (-ṇa) pp. stem dinna 已施, hina 已舍, khīṇa已尽

-nta ppr.stem karonta 正在做

-paya- = -pe-

-simha aor.1pl. aggahesimha 我们曾取

-sittha aor.2pl. akāsittha 你们曾做

-ssa 1.(-assa) m.n.sg.Dat.Gen.buddhassa对佛、佛的

2.cond.2sg.3sg.akarissa如果做 abhavissa如果有

-ssa- fut.stem karissa- 将做 gamissa-将去

-ssatha 1.fut.2pl.karissatha 你们将做。

2.cond.3sg.med.alabhissatha如果他得到

-ssāma 1.fut.1pl. karissāma 我们将做

2.cond.1pl. āgamissāma 如果我们将来

-ta pp. stem kata 已做, gata 已去

-tabba grd.stem kātabba =kattabba应被做、能被做、应…、能…

-tāya grd.stem lajjitāya 应羞耻

-tha 1.pres.﹑2.pl.karotha 你们做。2.fut.2pl.karissatha 你们将做

3.imp.2pl.karotha 请你们做。4.aor.2pl.adatha你们曾做

5.aor.3sg.med.apucchatha 他曾问

-tūna ger. kātūna 做了之后

-tvāna (-tvā) ger. katvāna 做了之后

-tya (-cca) ger. kacca 做了之后

-va → -a

-ya 1.ger. kariya=kiriya做了之后 janīya知道了之后

2.grd.stem kāriya=kiriya 应被做 vajja 应被说

-ya- 1.pass.stem ñāya 被知 ḍahya-(-ḍayha) 被烧

2.denom.stem namassa-(=namasya-) 礼敬

Aṃsa1(Vedic aṃsa),【阳】【中】1.肩，肩膀，台语：肩胛头。2.一部份，一边。II.【阳】切割面。aṃsakūṭa﹐【中】肩部(shoulder prominence, the shoulder)。aṃsavaṭṭaka,【中】肩带(a shoulder strap)。aṃse karoti, 放在肩上(to put on the shoulder)。aṃsa=koṭṭhāsa(DA I.312),【阳】部份，一分。mettāsa= mettaṃsa(sharing friendship (with) It.22)。atīt’aṃse,从前，以前的。ekena aṃsena …ekena aṃsena﹐一边…一边。ekaṃsa 【形】一边。paccaṃsena﹐依照每人的分享。

Aṃsa2,【阳】【中】角落、边缘(point, corner, edge)。caturaṃsa, 四角落、四边。chaḷaṃsa, 六边。aṭṭhaṃsa, 八边。

Aṃsi(= aṃsa2)(Vedic aśri, aśra, aśani)﹐【阴】角落，边缘。

Aṃsu(梵aṃśu (Halāyudha) a ray of light),【阳】光线，线(a thread)。aṃsaka,【中】布料。aṃsumālī,【阳】太阳。

-aka, 阳性名词字尾。阴性名词变成-ikā。

Akaṃsu(karoti‘作’的【3.复.过】)﹐他们已作。

Akakkasa (a无+kakkasa粗暴) 【形】无粗暴。

Akaṭa, akata(a未+kaṭa作),【过分】1.不做(not made)，不是人造作(not artificial)。2.非造作、自然(natural)。

Akaṭayūsa(a非+kaṭa造作+yūsa果汁)﹐【阳】天然的汁液(natural juice)。

Akataññū,【形】I.忘恩负义(a不+kataññū知恩)。II.【形】知未被作(akata未作【过分】+ññū知【形】)。

Akathaṃkathā (ā无+kathaṃkathā疑问),【阴】无疑问。

Akathaṃkathin (a无+kathaṃkathin疑问【形】),【形】无疑问。

Akathinatā,【形】不僵硬的状态。

Akaṇiṭṭha(a无+kaṇiṭṭha最年轻的),【形】无最年轻的，阿迦腻迦(天)，色究竟(天)，有顶(天)(=bhavagga)。Vibhv.PTS:p.126︰Pañcamatalavāsino pana ukkaṭṭhasampattikattā natthi etesaṃ kaniṭṭhabhāvoti akaniṭṭhā.(第五层住者，(个个)达到高峰，没有最年轻的状态，为‘阿迦腻迦(天) ’。)

Akaṇha (a非+kaṇha黑暗),【形】非黑暗。

Akaṇika (a无+kaṇa糠粉+ika (形容词化)),【形】无黑痣。

Akappiya (a不+kappiya合适),【形】不合适。

Akampiya(grd.of a-+kampati),【形】不摇动的。akampiyatta【中】不动摇、坚固性(the condition of not being shaken, stableness)。

Akaraṇa (a不+karaṇa作),【中】不作。

Akaraṇīya (a不+karaṇīya作【未被】),【未被】不作。

Akaraṇīya,【义】1.不应该做的，不适合的。2.【中】不合适的行动。

Akarissa(<karoti) , 如果做(cond.2sg.3sg.)。

Akaronta(a不+karont作【现分】),【现分】不做，不操作。

Akalu (cp.agalu)﹐膏药(an ointment)。

Akasira(a无+kasira困苦),【形】无困苦。

Akāca(=akācin)(a+kāca),【形】无瑕的(flawless, not of glass or quartz)。=akācin【形】。

Akāmaka,【形】不愿意。

Akāla(a非+kāla时宜),【阳】不适当的时间，不恰当的时机，非时，不合时，不及时，非暂时。【形】非时宜，不合时节。

Akālika(a无+kālika时),不待时的，不受时间限制的，不迟滞的，实时的。(无时的,Vism.216)

Akāsi(karoti 的【3.单.过】)，做了，造作了，或运行了。tathā akāsi﹐遵照办理。

Akiccakāra(a不+kicca+kāra) 【形】1.不履行自己的责任；做不应该做的。2.无效的(药) (ineffective (of medicine))。

Akiccha(a无+kiccha困难),【形】无困难。

Akiriya(a无+kiriya作【阴】),【中】直译：无作。非实用的、无智(not practical, unwise, foolish)。

Akiriyavāda,【阳】业无果报的理论无作见。akiriyadiṭṭhi﹐【阴】无作见，认为业是不能产生果报，一切业都是无效的。SA.22.62./II,279.︰“Karoto na karīyati pāpan”ti gahitattā akiriyavādā.(无作论︰恶无被作，取名为无作论。)

Akiñcana(a无+kiñcana任何),【形】无所有(having nothing)。

Akilāsu,【形】不疲倦的，活跃的。

Akissava, 无智者(Nettivibhāvinī, CS:p.287.︰akissavaṃ apaññanti.)

Akukkucca (a无+kukkucca错误作),【形】无错误作。

Akuppa (a不+kuppa(<kup使激动)‘动摇’的【未被】),【未被】不动摇。

Akusala (a不+kusala善),【形】【中】不善。

Akutobhaya (a无+kuto从何处?+bhaya恐惧),【形】无所恐惧。

Akuṭila,【形】正直的，诚实的，不弯曲的。

Akutobhaya,【形】诸方皆安全。

Akuppa(a=kuppa﹐grd. of kup, cp. BSk. akopya),【形】不动的(not to be shaken)，不为所动(immovable)。(AA.5.95.)：akuppanti arahattaṃ(不动：阿罗汉(的状态)。)

Akuppatā,【阴】不动性(“state of not being shaken”，特别指‘涅盘’)。

Akusala,【中】1.孽，罪。2.坏行为。【形】不善的。

Akovida (a不+kovida熟知),【形】不熟知，不聪明的。

Akosalla,【形】不善的，不善巧的。akosallasambhūta，【形】不善巧所生的。

Akka(梵arka),【阳】1.太阳。2.牛角瓜(Calotropis Gigantea；swallow-wort，一种大灌木)，有白色和淡紫色的花，在夏威夷用作项圈和泰国用作花圈)。

Akkanta(akkamati 的【过分】)1.踏过，踩过。2.抑制过。

Akkandati(ā+kand(梵krand)哭泣+a), 悲叹(to lament, wail)，哭(cry)。akkandi, akkandana,【过.中】悲叹。

Akkamati (ā+kam(梵kram)迈大步走+a), 1.行走或踏在(to tread upon, to approach)。2.攻击(attack)。akkami, 【过】。akkamma, 【独】。akkanta, 【过分】。

Akkamana(cp. BSk. ākramaṇa), 【中】走近、接近、踏在(going near, approaching, stepping upon, walking to)。

Akkuṭṭha, (akkosati 的【过分】) 已臭骂(being reviled, scolded, railed at)。

Akuppadhamma , 不动法者。Pug.︰Katamo ca puggalo akuppadhammo? Idhekacco puggalo lābhī hoti rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ. So ca kho nikāmalābhī hoti akicchalābhī akasiralābhī; yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi. Aṭṭhānametaṃ anavakāso yaṃ tassa puggalassa pamādamāgamma tā samāpattiyo kuppeyyuṃ–ayaṃ vuccati puggalo “akuppadhammo”. Sabbepi ariyapuggalā ariye vimokkhe akuppadhammā.(什么人是‘不动法者’呢？在这里有一种人是得到诸色俱行或无色俱行定行者，他既是随欲得、容易得、顺利得，又能在喜欢的地方、喜欢的方法及喜欢的时间(随意)入定和出定。对于那个人来说，因为放逸的原因，那些定会摇动，这种情况不会有机会，这个人被称为：「不动法者」。所有的圣人在圣解脱中都是不动法者。)

Akkocchi, (akkosati 的【过】)已臭骂。

Akkosa(ā+kruś = kruñc, see kuñca & koñca2),【阳】侮辱(abuse)，臭骂(shouting at)，责备(insult, reproach)。akkosavatthu，责备事。Dasa akkosavatthūni，十种责备事。(Vin.V,139; J I.191; SnA 364, 467; DhA I.212; IV.2.)。akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati.(被骂而不反骂，被瞋怒而不报以瞋怒，被议论而不反以争论。)

Akkosaka,【阳】【形】侮辱的人。

Akkosati (ā+kus(梵kruś)大叫+a), 臭骂，辱骂，责骂。akkosi,【过】。akkositvā,【独】。

Akkha1(Vedic akṣa),【中】感觉器官。【阳】轮轴(the axle of a wheel)。 akkhachinna, akkhabhagga﹐akkhabhañjana﹐轮轴坏了。

Akkha2(Vedic akṣa),【中】骰子(a die)。anakkha﹐非赌徒(one who is not a gambler)。kūṭakkha﹐老千、赌棍、骗子( a false player, sharper, cheat)。akkha-dhutta,睹徒。

Akkha3(akkhi),有眼(having eyes, with eyes)。

Akkha4(Vedic akṣa),【中】红果榄仁树(东印度的一种重要的乔木 (Terminalia belerica)，用其种仁可以榨油，从它的果实可提取染料和丹宁，也是「三果粉」(Triphala churna)的三种成份之一；树皮可提取树胶)。

Akkha5,等于廿格令的重量 (1.4克)。(akkha 【合】例如：visālakkha, sahassakkha 来自词素 akkhi = 眼)。

Akkhaka(akkha1 + ka),【中】锁骨(the collar-bone)。adhakkhaka, 锁骨以下。

Akkhaṇa(a+khaṇa, BSk.akṣaṇa),【阳】不适当的时间、非时节(wrong time, bad luck, misadventure, misfortune)。akkhaṇā,【阴】闪电。akkhaṇavedhī,【阳】射箭快如闪电，或所射出之箭只轻擦目标的箭手。aṭṭha akkhaṇā(aṣṭāvkṣaṇāḥ)﹐八难ㄋㄢˊ(八无暇﹐8 non conducive factors)：梵行住(brahmacariyavāsāya)有八难：如来出现于世，1此人生于地狱(nirayaṃ；narakāḥ)；2畜生(tiracchānayoniṃ；tirayañcaḥ)；3饿鬼道(pettivisayaṃ；pretāḥ)；4长寿天(dīghāyukaṃ devanikāyaṃ；dīrghāyuṣo)；5生于边国无知之夷狄中(paccantimesu janapadesu paccājāto；pratyanta-janapadam)；6虽生于中国(majjhimesu janapadesu paccājāto)，然有邪见(micchādiṭṭhiko)、颠倒见(viparītadassano)；7虽生于中国，然为无慧(duppañño)、痴呆(jaḷo)、哑羊(eḷamūgo)而不能知善说、恶说之义(appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ；z梵indriya-vāikalyam)；8此人生于中国，有慧(paññavā)、无痴呆(ajaḷo)、无哑羊(aneḷamūgo)，能知善说、恶说之义(paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ；梵mithyā-darśanam)，但如来不出现于世(梵tathāgatānām anutpād)。见：A.8.29.Akkhaṇa(难)。cf.：《增壹阿含42.1经》(T藏2.747a)，《中阿含124经》八难经(T藏1.613a)。

Akkhata(pp. of a + kṣan转动, cp. parikkhata1),【形】毫发无伤地，不受伤(unhurt, without fault)。

Akkhadassa(cp. Sk. akṣadarśaka),【阳】庄家，裁判员，法官(one who looks at (i. e. examines) the dice, an umpire, a judge)。

Akkhadhutta,【形】好赌。【阳】赌徒(one who has the vice of gambling)。

Akkhanti (a无+khanti忍耐),【阴】无忍耐。

Akkhaya(a + khaya, kṣi拥有),【形】不变的，不变质的(not decaying)。【中】不变。

Akkhara(Vedic akṣara),【中】1.字母(alphabet)。2.固定，持久(constant, durable, lasting)。akkharaphalaka,【阳】写字的板。akkhara amaya,【阳】写作和阅读的科学。

Akkharikā,【阴】猜字(“letter game”, recognising syllables written in the air or on one’s back); but all Indian letters of that date were syllables)。

Akkhāta(pp. of akkhāti),已宣布。

Akkhātar,【阳】讲述者(one who relates, a speaker, preacher, story-teller)。

Akkhāti(ā向+khāyati<khyā看起来；cp. Sk. ākhyāti,),宣布，讲述，声明(to declare, announce, tell)。Akkhāsi(= ācikkhi),【3.单.过】。Akkhāhi,【2.单.命】。Akkhāta,【过分】。akkhāyati被讲述是,【被】。akkhissati , 【未】。akkhissaṃ, 【条】。ācikkhati, Intensive or Frequentative.

Akkhātu, akkhāyī,【阳】陈述的人，教士。

Akkhāna(Sk. ākhyāna),【中】报告，讲述者(one who relates, a speaker, preacher, story-teller)。有时读作：ākhyāna。

Akkhāyika,【形】讲述(relating, narrating)。

Akkhāyin,【形】讲述(telling, relating, announcing)。

Akkhi(cp. Sk. īkṣate, kṣaṇa, pratīka, anīka),【中】眼睛。akkhikūpa,【阳】眼窝(the socket of the eye)。akkhitārā,【阴】瞳孔。akkhidala,【中】眼睑、眼皮(the eye-lid)。akkhi-añjana, 眼药水(eye ointment, collyrium)。akkhigaṇḍa, 眼痈(eye-protuberance) 。akkhigūtha,眼屎(secretion from the eye)。akkhichidda, 眼孔(the eye-hole)。akkhimala,眼垢(dirt from the eye)。

Akkhika1, 【形】 有眼睛(having eyes, with eyes)。añjanakkhika,眼油( with eyes anointed)。aḍḍhakkhika,半眼(暗地里)(with half an eye, i. e. stealthily)。tambakkhika, 红眼(red-eyed). anakkhika, 无眼(having no eyes)。

Akkhika2 (cp. Sk. akṣa), 【中】网目(the mesh of a net)。

Akkhitta1(a+khitta搅扰),【形】没搅扰。

Akkhitta2(BSk ākṣipta, pp. of ā + kṣip投﹑抛), 【形】打击、丢掉(hit, struck, thrown)。

Akkhin(= akkhika1), 【形】有眼睛。mandakkhin,柔眼的(softeyed)。

Akkodha (a无+kodha愤怒【阳】),【阳】无愤怒。Akkodhana (a无+kodhana愤怒【形】),【形】无愤怒。

Akkhobha,【形】不易受搅扰的。

Akkhobhinī, akkhohinī,【阴】1.一个有四十二个零的数位。2.一个拥有 109,350 个步兵、 65,610 个骑兵、21,870 个象兵和 21,870 个战车的军队。

Akkosa (ā向+[kruś叱=kruñc ] ),【阳】叱(ㄔˋ),骂。Akkosati (参考 [ akkosa叱骂]), 叱(ㄔˋ),骂(【单，叁，过】akkocchi)。

Akhaṇḍa (a无+khaṇḍa毁坏),【形】无毁坏。

Akhila(cp. Sk. khila), 【阳】【中】不荒废，非荒芜，非荒野。akhīlajāto, 产生荒废。c.f. khilā(荒芜)。

Akhetta,【中】瘠地(barren-soil)，非(福)田。

Aga,【阳】1.山。2.树。

Agata (a未+gata去【过分】) 【过分】未去。

Agati,【阴】迷途。agatigamana﹐误入歧途(practising a wrong course of life, evil practice, wrong doing)。

Agada(Vedic agada; a + gada),【中】阿伽陀药(medicine, drug)，解毒药(counterpoison)。agadaharīṭaka﹐诃子药。

Agaru﹐aguru﹐(Sk. aguru；a-不+garu重ㄓㄨㄥˋ),【形】1.不重的。2.不麻烦的。【阳】沉香(顶级的香料，沉香树(Aquilaria agallocha, Agarwood) 的芳香性的、树脂质的木材，东方人用作烧香的香料。产地：越南、柬埔寨、缅甸、寮国、马来西亚、印度尼西亚、巴布辛西几内亚、中国的海南岛)。沉香别名：乌沉、水沉、奇楠沉、伽罗香、蜜香、黄熟香、栈香、木榓、木蜜、阿伽罗香、阿伽嚧、恶揭噜、阿伽楼。在中国医学中，沉香是味卒温，进入胃和肾，有降气、纳肾、平肝、壮阳的作用，主治胸腹、呕吐、平胃、平哮喘、治小便闭塞，此外，还有痛安神的作用。对于强化心脏及神经具有疗效，沉香帮助睡眠、养颜美容、消胀气、排宿便、去油脂，有好的提阳功效。

Agalu(Sk. aguru),【阳】沉香。

Agādha,【形】1.非常深的。2.无支持者的。

Agāra﹐āgāra(cp. Sk. agāra)﹐【中】屋，家，境。【形】住宅。anagāra, 游行僧(homelessness or the state of a homeless wanderer (mendicant))。rājāgāra, 王宫。

Agāraka (<agāra) 【中】小屋(a small house, a cottage)。

Agārika, agāriya,【形】【中】在家人，俗人(a householder, layman)。【阳】一家之主。agārikā,【阴】女主人(a housewife)。

Agārin(<agāra,【形】【阳】一家之主。agārinī,【阴】女主人(a housewife)。

Agocara,【阳】非行处。六种非行处，即如︰到妓院、寡妇、处女、阉人、比丘尼、酒家托钵。Chabbidhe ca agocare carati. Seyyathidaṃ– vesiyāgocare vidhavathulla-kumārika-paṇḍaka-bhikkhunī-pānāgāra- gocareti.

Agga, -agga,(Vedic agra),【形】最高的，顶端。【阳】1.顶，端。2.【介】(agge),从…起。aggatā,【阴】aggatta,【中】前显赫，给予社会中有突出表现者的奖励(pre-eminence)。aggaphala,【中】1.第一次的种植收成。2.阿罗汉圣果的上果位。aggamagga(agga+m+agga),【阳】最优异的(most excellent)。aggamahesī,【阴】皇后。kusagga﹐tiṇagga﹐叶端(tip of a blade of grass)。dumagga, 树顶(top of a tree, the best of trees, an excellent tree)。dhajagga, 旗顶(of a banner); pabbatagga, 山顶(of a mountain)。sākhagga, 枝头(of a branch); dhanagga, plenty; madhuragga; bhavagga, the best existence; rūpagga extraordinary beauty; lābhagga, highest gain。sambodhi-y-agga,一切知智(highest wisdom, = sabbaññuta-ñāṇaṃ)。ajja-t-agge(ajja-t-agge),从今以后(from this day, after today (cp. BSk. adyāgrena))。bhattagge,饭后(after a meal)。aggangulī,(the main finger, i. e. index finger)。aggāsana,最上座(main seat)。aggupaṭṭhāka,首席(chief personal attendant)。aggakārikā,最上味(first taste, sample)。aggakulika,最高评价的家族(of an esteemed clan (=seṭṭhagga)。aggañña recognized as primitive primeval, (porāṇa +). aggadanta,最上调御(one who is most excellently self-restrained (of the Buddha))。aggadāna,最上的布施(a splendid gift)。aggadvāra,大门(main door)。agganakha,指甲端(tip of the nail)。agganagara,首善城市( the first or most splendid of cities)。agganikkhitta,最高的赞美(highly praised or fame)。agganikkhittaka,最上座(an original depository of the Faith。aggapakatimant,最高的特色(of the highest character (= aggasabhāva))。aggapatta,证得最高(having attained perfection)。aggapasāda,最高的信心( the highest grace)。aggapiṇḍa,最上的奉献或托钵(the best oblation or alms)。aggapiṇḍika,最上的奉献(receiving the best oblations)。aggapuggala,最上人(the best of men (of the Buddha))。aggapurohita,首相(chief or prime minister)。aggaphala,最上果(the highest or supreme fruit (i. e. arahantship))。aggamagga,最上道(adj.) having reached the top of the path, i.e. arahantship。aggamahesi,王后(the king’s chief wife, queen-consort。aggarājā,首要的国王( the chief king)。aggavara,最优雅( most meritorious, best。aggavāda,最原始教义(the original doctrine (= theravāda))。

Aggañña,【形】被认为是最高的或最重要的。

Aggaḷa, Aggaḷā,(cp. Sk. argala & argalā to *areg to protect, ward off, secure etc.),【阴】1.闩，门闩(a bolt or cross-bar)。2.作为紧缩衣服的一块布条(a strip of cloth for strengthening a dress etc., a gusset)。

Aggabīja (agga顶尖+bīja种子),【形】以插枝为种子。

Aggi(Vedic agni),【阳】火(fire, flames, sparks; conflagration)。aggikkhandha,【阳】火蕴，火海。aggiparicaraṇa,【中】奉火，拜火。aggisālā,【阴】火房，桑那浴室。aggisikhā,【阴】火焰(直译：火顶)。aggihutta,【中】火供。aggiṃ ujjāleti, aggiṃ jāleti,点火(kindle, make burn)。agyantarāyo,火难(火灾)。

Aggika(aggi + ka),【形】拜火的人(one who worships the fire)。

Aggivessana,【阳】阿奇舍那 (人名, 参考 大正新修大藏经1:757)。

Aggihutta (aggi火+hutta供物),【中】火供(物)。

aggh﹐【字根I.】有价值( to be worthy)，该得到(to deserve)。

Aggha,【阳】价，值(price, value, worth)。【中】宽待客人的义务。agghakāraka,【阳】评价者，估价者。

Agghaka(=aggha), agghanaka,【形】(【合】) 有…价值的。

Agghati (aggh有价值+a；Sk. arghati, argh = arh), 值得。agghi,【过】。

Agghāpana,【中】定价，估计。

agghāpanaka,【阳】估价者。

Agghāpaniya(grd. of agghāpeti),【形】【中】要被估计的。

Agghika, agghiya,【中】饰有纸带花彩的木柱。

Agghiya,【中】宽待客人的义务。

Agha1 (语基为aghas)(Sk. agha, of uncertain etym.),【中】【形】1.罪恶，不幸。2.伤心事，痛苦。

Agha2, 难以防守的(is untenable)。

Aghavin (agha痛苦+vin有),【形】有痛苦(suffering pain, being in misery)。

Aghāvin (agha痛苦+āvin有) 【形】【阳】有痛苦。

Aṅavi,【阴】森林。aṅavimukha,【中】森林的外边缘。aṅavisaṅkhobha,【阳】野蛮部落中的骚动。

aṅk﹐【字根I.】制定(to mark out)。【字根VII.】做记号(to mark)，计算(to count)。

Aṅka,【阳】1.(人坐着时)大腿的朝上部分。2.特征，记号。3.数位。aṅke nisinno, 坐大腿上。

Aṅkita, Aṅketi 的【过分】，已划线标出，已打烙印。

Aṅkura(cp. Sk. aṅkura),【阳】幼苗，嫩芽(台语：蘡inn2、芽ge5)。

Aṅkusa,【阳】采果子或驯象用的带钩棍子，钩杆。

Aṅketi (aki +e), 划线标出，打烙印，写上号数。aṅkesi,【过】。aṅketvā,【独】。

Aṅga,【中】1.成分。2.肢。3.特质。aṅgapaccaṅga,【中】大小肢。aṅgarāga,【阳】涂身的化妆品。aṅgavijjā,【阴】手相。

Aṅgajāta,【中】男性生殖器(直译：生支)，女性阴部(sign of male or female (see above 3); membrum virile and muliebre)。Pārā.III,38.︰“Pañcahi bhikkhave, ākārehi aṅgajātaṃ kammaniyaṃ hoti– rāgena, vaccena, passāvena, vātena, uccāliṅgapāṇakadaṭṭhena.(五事生支勃起︰欲念、大便、小便、风、毛虫吃咬而生支勃起。)(阿罗汉不再因欲念而生支勃起)

Aṅgaṇa1 (cp. Sk. aṅgaṇa & aṅgana),【中】空地，院子(an open space)。

Aṅgaṇa2,【中】斑点(a speck or freckle)，心意的污染。M.5./I,27.︰pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇan”ti.恶、不善、欲行境，都是所谓‘秽’的同义词。)。

Aṅgada,【中】臂镯(a bracelet )。cittaṅgada,【形】各式各样的臂镯(with manifold bracelets)。

Aṅganā,【阴】女人，妇女。

Aṅgāra,【阳】【中】火炭，炭渣。在灰烬中继续燃烧的一块煤炭。aṅgārakaṭātha, aṅgārakapalla,【阳】装煤渣或灰烬的平锅。aṅgārakāsu,【阴】一个充满煤渣或灰烬的火坑。aṅgāramaṃsa,【中】火炭上烤的肉。aṅgāraṅgika,【形】(【合】)拥有很多成分的。例如：duvaṅgika = 两部分。由二个部份所组成。

Aṅgāraka﹐【形】炭火的，赤色的。【阳】火星(Mars)，有译作：势惑劳，盎哦啰迦。

Aṅgīrasa,【阳】辉煌者，佛陀。

Aṅguṭṭha,【阳】拇指(日语：亲指,oyayubi)，拇趾。

Aṅgula,【中】一寸，一指宽。【形】(【合】)很多指宽的数量。

Aṅguli,【阴】手指，脚趾。aṅgulipabba,【中】指节。aṅgulimuddā,【阴】图章戒指，戒指。SA.5.2.︰Dvaṅgulapaññāyāti parittapaññāya. Yasmā vā dvīhi aṅgulehi kappāsavaṭṭiṃ gahetvā suttaṃ kantanti, tasmā itthī “dvaṅgulapaññā”ti vuccati.(二指智：小智。用两指取棉布，编织纺纱，因此，女人称为‘二指智’。) S.5.2.：“Yaṃ taṃ isīhi pattabbaṃ, ṭhānaṃ durabhisambhavaṃ; Na taṃ dvaṅgulapaññāya, sakkā pappotumitthiyā”ti.(仙人应至处，是处难到达，二指智之女，不能到彼处。)

Aṅgulīyaka, Aṅguleyyaka,【中】戒指。

Acari, acariṃsu, acarisaṃ, acaruṃ, [carati行、走] 的【过分】。

Acari, acāri, [carati行] 的【3.单.过】。

Acala,【形】不动的，不能动摇的。acala，一般指不为三灾所动乱的第四禅。acalaṭṭhāna﹐不动处(第四禅)。

Acinteyya (a不+cinteyya思【义】),【形】不能被思。

Acitta(a + citta2),【形】无心的。

Acittaka(a + citta2 + ka),【形】1.无意识(without thought or intention, unconscious, unintentional)。2.无心(without heart or feeling, Instr. acittakena (adv.) heartlessly.)。无心者，谓入无想及灭尽定。

Acittikata (a + citta2 + kata; cp. cittikāra),【形】意识不清(not well thought)。

Acira,【形】不久的，最近的。aciraṃ,【副】近来，不久前。acirappabhā,【阴】闪电。acirapakkanta (acira不久+pakkanta走出去【过分】) 【过分】走出去不久。see cira & cp. nacira。

ace﹐【字根I.】礼拜(to worship)，尊敬、给予…荣誉(honour)，庆祝、祝贺(celebrate)。

Acetana,【形】无感觉的，无机的。

Acela(a+cela),【形】无衣服的，裸体的。acelaka,【阳】裸体的修行者(裸体外道，有空衣派digambara及白衣派śvetāmbara)。

acc﹐【字根VII.】给予，尊敬(to honour)。

acc-【前缀】在元音前ati被同化的型态。直到、过度、超过、上、大。

Accagā (atigacchati‘超越’的【3.单.过】), 超越了，克服了。

Accanā,【阴】1.祭品。2.尊敬，礼敬。

Accanta (ati越过+anta终极﹑边界),【形】全盘，永久的，绝对的。accantaṃ,【副】全盘，永久，极端，非常。

Accantaniṭṭha (accanta全盘+niṭṭha依赖【形】),【形】全盘依赖。

Accaya (<acceti跨越),【阳】1.缺点、罪。2.失效。3.消逝、过世。

Accayena (<accaya消逝),【副】在…消逝后。

Accasara,【形】流动越过。

Accādahati (ati上至+ā向+dhā放置),放在…上。【义】accādhāya。

Accha1 (cp. Sk. accha, dial., to ṛc (see accati), thus “shining”; cp. Sk. ṛkṣa bald, bare and Vedic ṛkvan bright.),【形】清净，透明(clear, transparent Vin I.206 (acchakañjika)(acchapatta))。acchodaka, 【阳】清水。acchodikā, 【阴】清水。

Accha2(Vedic ṛkṣa)熊(a bear)。

Accha3 = akkha2 (a die) 骰子(see acci-bandha)。

Accha4 (Ved. ṛkṣa),【形】伤害，痛(hurtful, painful, bad)。

Acchaka = accha2, 熊(a bear)。

Acchādeti (ā向+chādeti覆盖),覆蔽。【单.贰.命】acchādehi。【过分】acchādita。【独】acchādetvā。

Accādhāya,【独】放在…上。pāde pādaṃ accādhāya，足足相累。

Accāyika,【形】紧急的。

Accāsanna,【形】很近，非常接近。

Acci,【阴】火焰。accimantu,【形】有火焰的，灿烂的。【阳】火。

Accita, (Acceti 的【过分】) 敬礼过，尊敬过。

Accuggata,【形】很高，非常高的。

Accuṇha,【形】很热，非常热的。【阳】大热。

Accuta (a无+cuta死【过分】),【形】永恒的，不死的。【中】永恒的平静。nibbānapadamaccutaṃ(=nibbānaṃ padamaccutaṃ), 无死的涅盘。

Accussanna,【形】很丰富，非常丰富。

Acceti, 1.(ati越过+i走+a), 打发时间，跨越。2.(acc尊敬+e), 敬礼，尊敬。accesi,【过】。accaye, opt.3sg.。

Accogāḷha,【形】陷入深底，过度丰富。

Accodaka,【中】太多水。

Acchodi (accha澄清+uda水), 澄清的水。Accha,【形】清澈的，清净的，妙，净，净妙。【阳】熊。

Acchati (ās坐+a; ā 缩短，而 sa 换成 ccha), 1.坐。2.保持。Acchi,【过】。

Acchambhī,【形】大胆的，无畏的，不怕的。

Accharā1,【阴】弹指(finger-snap)，打榧ㄈㄟˇ子(把拇指贴紧中指面，再使劲闪开，使中指打在掌上发声)。accharākkhaṇa﹐accharāsaṇghāta,【阳】一弹指的时间。accharāsadda,【阳】弹指声。《俱舍论》说：「一疾弹指倾六十五剎那。」

Accharā2,【阴】仙女(a celestial nymph)，=devaccharā= devakaññā。【复】accharāyo。

Acchariya,【中】不可思议(台语：put kho su gi7，想拢无siunn7 long2 bo5。)，惊奇。【形】意想不到的，绝妙的。

Acchariyaṃ, I.不可思议 (【中】【单】【主】)。II.【副】不可思议！

Acchariyaṃ vata ( [acchariyaṃ不可思议！][vata确实] ),确实不可思议！

Acchādana,【中】衣服。acchādanā,【阴】隐匿。

Acchādeti (ā+chad盖+e), 穿(衣)，盖上。acchādesi,【过】。acchādita,【过分】。

Accāraddhavīriya﹐【中】过度精进(too much exertion)。

Accha﹐熊。

Accha1 (adj.) [cp. Sk. accha, dial., to ṛc (see accati), thus “shining”; cp. Sk. ṛkṣa bald, bare and Vedic ṛkvan bright. Monier-Williams however takes it as a +cha fr. chad, thus “not covered, not shaded”] clear, transparent Vin I.206 (°kañjika); D I.76 (maṇi = tanucchavi DA I.221), 80 (udakapatta), 84 (udaka-rahada); M I.100; S II.281 (°patta); III.105 (id.); A I.9; J II.100 (udaka); Vv 7910 (vāri); DA I.113 (yāgu).  –odaka having clear water, with clear water (of lotus ponds) Vv 4411; 815; f. °odikā Vv 412 = 602.

Accha2 [Vedic ṛkṣa = Gr. a)ρktos, Lat. ursus, Cymr. arth] a bear Vin I.200; A III.101; J V.197, 406, 416; Miln 23, 149. At J VI.507 accha figures as N. of an animal, but is in expln. taken in the sense of accha4 (acchā nāma aghammigā C.). Note. Another peculiar form of accha is P. ikka (q. v.).

Accha3 = akkha2 (a die) see acci-bandha.

Accha4 (adj.) [Ved. ṛkṣa] hurtful, painful, bad DhA IV.163 (°ruja).

Acchijja, (Acchindati 1.抢夺，2.打破)的【独】。

Acchidda (a无+chidda孔),【形】无孔。

Acchindati (ā+chid切断+ṃ-a), 1.抢夺，掠夺。2.打破。acchindi,【过】。acchinna,【过分】。

Acchecchi (chindati‘割’的【过】), 挣脱，割掉，毁灭。

Acchejja,【形】不能坏的，不能毁的。

Acchera, 不可思议。参考 acchariya。

Acchodi (accha澄清+uda水), 澄清的水。

Aja,【阳】山羊。ajapāla,【阳】牧羊人。ajalaṇḍikā,【阴】羊粪。

Ajātasattu (a未+jāta生【过分】+sattu敌),【阳】阿阇(ㄕㄜˊ)世(人名)。

Ajaan, Ajan, Ajahn, Ajarn, Acharn(巴ācariya),【泰语(อาจารย)】阿姜，阿旃，老师。近代有名的泰僧有︰指由阿姜索Ajan Sao Kantasilo,1861~1941）与其弟子阿姜曼（Ajan Man Bhuridatta, 1871~1949），再传弟子：阿姜帖（Ajan Thate Desaransi, 1902 ~1994）、阿姜力（Ajan Lee Dhammadharo,1907 ~1961）阿姜信（Ajan Sim Buddhacaro 1909-1992）、阿姜摩诃布瓦（Ajan Maha Boow ñāṇasampanno ,1913 ~）、阿姜查（Ajan Chah 1918-1992）等。

Ajagara,【阳】蟒蛇(boa constrictor)。

Ajajjara(a+jajjara),【形】不老，不枯萎，不衰弱。

Ajajjarita(a+jajjarita),【过分】已不老。

Ajañña,【形】不纯的，不洁净的。

Ajā, ajī,【阴】雌山羊。

Ajāta (a未+jāta生【过分】) 未 生。

Ajātasattu (a未+jāta生【过分】+sattu敌)﹐【阳】阿阇(ㄕㄜˊ)世(人名)，未生怨(未出生就已经是父王的敌人，后来受提婆达多怂恿，篡位弒父)。

Ajānaṃ ([a不+jānaṃ知【阳.单.主﹐现分】],不知【阳.单.主﹐现分】。

Ajānataṃ (a不+jānataṃ知(【阳.单.与.属﹐现分】),不知(【阳.单.与.属﹐现分】)。

Ajānana,【中】无知。

Ajānanta, ajānamāna,【现分】不知道，没有学识。

Ajānitvā, ajāniya,【独】不知道，没有注意到。

Ajita Kesakambala【阳】阿逸多·翅舍金披罗(人名)，属于唯物论，认为人就是他的身体，身体死亡就等于该人完全灭尽，死后没有识，也没有业的报应。「所有众多之沙门论师中，末伽梨论(Makkhalivādo)是最恶。诸比丘！(末伽梨)痴人是如是说、如是见：无有业(natthi kammaṃ)、无有业果(natthi kiriyaṃ)、无有精进(natthi vīriyaṃ)。」(A.3.137./I,411-412.)

Ajina(Vedic ajina, to aja, orig. goats’skin),【阳】猎豹(cheetah，有黑色斑点，腿长善跑)，羊皮。【中】猎豹皮。ajinakkhipa,【阳】猎豹皮披风。ajinappaveṇī(编织品),【阴】猎豹皮编织品。ajinayoni, 一种的羚羊。ajinasāṭi, 皮衣。kharājinaṃ,粗糙的羊皮(一种苦行僧的衣着)。

Ajinapattā,【阴】蝙蝠。

Ajini (jināti 的【过】), 征服过。

Ajimha,【形】不弯曲的，直的。

Ajiya = ajikā (see ajaka).

Ajira(Vedic ajira to aj),【中】院子(a court, a yard)。

Ajīraka(a + jīraka),【中】消化不良(indigestion)。

Ajeyya1 & Ajjeyya(a + jeyya, grd. of jayati),【形】1.不能被强取的(not to be taken by force)。2.不能征服的(not to be overpowered, invincible)。

Ajeyya2 (a + jeyya, grd. of jīyati) ,【形】不衰的，不老的，永恒(not decaying, not growing old, permanent)。

ajj﹐【字根I.】赚得(to earn)，获得(obtain)。【字根VII.】赚得(to earn)。

Ajja, Ajjā(Vedic adya & adyā, a + dyā, a° being base of demonstr. pron. (see a3) and dyā an old Loc. of dyaus (see diva), thus “on this day”),【无】今天，现在(to-day, now)。ajjatana,【形】新潮，指今天。ajjatanāya,【与】在今日。tayājja﹐三时(昼夜各三时)。

Ajjat’agge (ajja今日+agge从…起【介】),=ajjatagge), 从今日起。

Ajjava(cp. Sk. ārjava, to ṛju, see uju),【阳】【中】正直，诚实(straight, upright)。

Ajjita(pp. of ajjati),【形】曾经获得，曾经聚积(obtained)。

Ajjuṇho(haplology fr. ajja-juṇho; see juṇhā),【形】这月光之夜(this moonlight night)。

Ajjuka (*Sk. arjaka), 丁香罗勒(Ocimum gratissimum)，又称印度罗勒，七层塔。

Ajjuna(Vedic arjuna, to raj染),【阳】1.阿见(产于热带亚洲的榄仁树属 (Terminalia Arjuna)，其特点是具涩的树皮，用于制革)。2.一位王子的名字。

ajjh-(assimilation group of adhi + vowel), 1.在…上。2.上等。

Ajjhagā, (adhigacchati ‘获得’的【过特】) 【3.单.过】来到，达到，获得，经验。

Ajjhatta (ajjh在…上+atta自我﹐cp.Sk.adhyātma, cp.attā),【形】自我身内，跟自己有关系的。ajjhattaṃ,【副】内在地、在自我身内。【反】bahiddhā﹐bāhira﹐外在的(outward)、外在地(outwardly)。ajjhattaṃ vā bahiddhā vā﹐或内或外。ajjhatta-bahiddhā﹐内外。Vbh.#2.︰Tattha katamaṃ rūpaṃ ajjhattaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ 1ajjhattaṃ 2paccattaṃ 3niyakaṃ 4pāṭipuggalikaṃ 5upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ–idaṃ vuccati rūpaṃ ajjhattaṃ.(在此，什么是‘内色’？凡是色法，那个这个众生1内(ajjhatta；internal)、2众生本身(paccattaṃ；personal 私人)、3各自(niyakaṃ；self-referable)、4己身(pāṭipuggalikaṃ；one’s own)、5个人(upādiṇṇaṃ；individual)、6已取者(upādāya rūpāṃ；is graped)的四大种及四大种所造色。) Vbh.#4.︰Tattha katamaṃ rūpaṃ bahiddhā? Yaṃ rūpaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ 1ajjhattaṃ 2paccattaṃ 3niyakaṃ 4pāṭipuggalikaṃ 5upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ–idaṃ vuccati rūpaṃ bahiddhā. (在此，什么是‘外色’？凡是色法，那个这个其它众生1内、2众生本身(私人)、3各自、4己身、5个人、6已取者的四大种及四大种所造色。)

Ajjhattika(ajjhatta+ika),【形】私人的(personal)，内在的(inward)。(Nd1 346：ajjhattikaṃ vuccati cittaṃ「内在的」称为「心」)。【反】bāhira﹐内在的(outward)。

Ajjhattabahiddhā (ajjhatta在自我身内【副】+bahiddhā在外部【副】) 【副】在自我身内及外部。

Ajjhattarata (ajjhatta在自我身内+rata喜乐【过分】) 【过分】在自我身内喜乐。

Ajjhattika (ajjhatta自我身内+ika (形容词化) )【形】自我身内。

Ajjhappatta,【形】偶然遇到，突然接近。

Ajjhabhāsati, (adhi在…上+a+bhās说+a), 向…讲话，演说。ajjhabhāsi,【过】。

Ajjhayana,【中】求学，学。

Ajjhavāsayi, 1.使之滞留在…上。2.同意(adhivāseti的【3.单.过】)。

Ajjhācarati, (adhi在…上+a+car移动+a), 犯戒，犯法。ajjhācari,【过】。

Ajjācāra,【阳】1.罪犯，过失。2.行房。

Ajjhāciṇṇa, (ajjhācarati 的【过分】) 1.多练习过。2.习惯性地作过。

Ajjhāpana,【中】教，指示。

Ajjhāpanna (ajjhāpajjati 的【过分】), 犯罪过。

Ajjhāya,【阳】章。

Ajjhāyaka,【阳】指导者，教师。

Ajjhāruhati, (adhi在…上+ā+ruh上升+a), 起来，爬上。ajjhāruhi,【过】。ajjhārūḷhi,【过分】。

Ajjhāvara,【阳】人选。

Ajjhāvasati (adhi在…上+ā+vas住+a), 居住，定居，统治。ajjhāvasi,【过】。ajjhāvasitvā,【独】。【1.复.现】ajjhāvasāma。【阳.单.工.离﹐现分】ajjhāvasatā)。

Ajjhāvuttha, (Ajjhāvasati的【过分】), 居住过，住进过。

Ajjhāsaya,【阳】意图，安排。ajjhāsayatā,【阴】(【合】)有意图的事实。Ajjhiṭṭha, (ajjhesati 的【过分】)。

Ajjhupagacchati (adhi在…上+upa近+gam去+a), 1.来到，到达。2.同意。

Ajjhupagata, (Ajjhupagacchati的【过分】) 1.来到，到达。2.同意。

Ajjhupagamana,【中】1.抵达。2.协议，同意。

Ajjhupekkhati (adhi在…上+upa近+ikkh(梵īkṣ)见+a), 在上旁观，忽略。ajjhupekkhi,【过】。ajjhupekkhita,【过分】。

Ajjhupekkhana,【中】ajjhupekkhanā,【阴】冷淡(indifference)，不在乎(negligence)，中舍。

Ajjhupekkhitar (<ajjhupekkhati在上旁观),【阳】在上旁观者。

Ajjhupeti (adhi在…上+upa近+i+a), 靠近，接近。ajjhupesi,【过】。ajjhupeta,【过分】。

Ajjhesati (adhi在…上+isu +a), 请求，邀请。ajjhesayi,【过】。

Ajjhesanā,【阴】请求，邀请。

Ajjhesita, (ajjhesati 的【过分】)。

Ajjhokāsa,【阳】露天，户外。

Ajjhokirati (adhi在…上+ava下+kir散+a), 散布，撒(在上散下)。

Ajjhogāhati(adhi在…上+ava下+gāh冲进﹑埋首+a),使…插进，进入，陷入。ajjhogāhi,【过】。

Ajjhogāḷha, (ajjhogāhati的【过分】) 插进，进入，陷入。

Ajjhottharati, ajjhogāheti, (adhi在…上+ava下+thar+a), 淹没，制服。ajjhotthari,【过】。【独】ajjhogahetvā。

Ajjhotthaṭa, (Ajjhottharati的【过分】) 淹没，制服。

Ajjhopanna﹐adhipanna (adhi+panna)﹐1.【过分】到达。2.【过分】抓住(adhipajjati‘到达’的【过分】)。

Ajjhosa (= ajjhosāya), 黏住(in verse only as ajjhosa tiṭṭhati to cleave or cling to S.IV,73; Th.1, 98, 794.)。nājjhosa tiṭṭhati, 不黏住。

Ajjhosati (adhi在…上+ava下+sayati依靠), 上下依靠。【过分】ajjhosita。

Ajjhosāna,【中】黏住(cleaving to (earthly joys))，耽溺。

Ajjhohaṭa, (ajjhoharati 的【过分】)。

Ajjhoharaṇa,【中】吞，食。ajjhoharaṇīya,【形】可以吞或吃的。

Ajjhoharati (adhi在…上+ava下+har运送+a), 吞(直译：在上下运送)。ajjhohari,【过】。

Ajjhohāra,【阳】吞。

Ajjhohita,【过分】塞满过(嘴)。

Ajjhupekkhati (adhi在…上+upekkhati旁观) 在上旁观。【过分】ajjhupekkhita。

Ajjhupekkhitar (<ajjhupekkhati在上旁观) 【阳】在上旁观者。

añc﹐【字根I.】礼拜(to worship)。

añch﹐【字根I.】拉出(to draw)，伸展(to stretch)。

Añchati(= ākaḍḍhati, which latter is also the Sk.gloss (ākārṣayati) to the Jain Prk.aṃchāvei = añchati)拉、拖(to pull, drag, pull along)，转辘轳者(to turn on a lathe)。M I.56 (vv.ll.p.532 acch° & añj°); Th 1, 750 (añcāmi T., v.l.aññāmi).Añchati should also be read at J I 417 for udakaṃ añcanti (in expln.of udañcanī pulling the water up from a well, q.v.), where it corresponds to udakaṃ ākkaḍḍhati in the same sentence.

Añja (adv.) [orig. imper. of añjati1; cp. Sk. anjasā (Instr.) quickly, Goth. anaks suddenly, lit. with a pull or jerk] pull on! go on! gee up! J.I.192.

Añjati1(= Sk. ṛñjati, ṛjyati to stretch, pull along, draw out, erect; cp. Sk. ṛju straight, caus. irajyati),See añja, añjaya, añjali, añjasa.

Añjati2 & Añjeti(añju+a)(= Sk. añjayati, Caus. of anakti to smear etc.; cp. Sk. añji ointment, ājya butter), 涂油(to smear, anoint, paint)，滴洗眼液。añji,【过】。akkhīni añjetvā, v. l. BB añcitvā). Caus. II. añjāpeti DhA.I,21. pp. añjita (q. v.).

Añjana(from añjati2),【中】眼药水(ointment, esp. a collyrium for the eyes, made of antimony)。añjananāḷi,【阴】洗眼液的管，化妆箱。añjanavaṇṇa,【形】洗眼液的颜色(即是黑色)。

Añjali,【阴】合掌(印度致敬礼之一种)，合十，叉手(古译)。añjalikamma,【中】合十的动作。añjalikaraṇīya,【形】值得合十的。añjalipuṭa,【阳】合掌为了保留东西在内。

Añjasa,【中】小道，道路。

Añjita, (añjati 或 añjeti 的【过分】) 涂油，滴洗眼液。

Añjeti (añju+e), 涂油(尤指宗教仪式)，滴洗眼液。aṅjesi,【过】。

Añña(sk. anya),【形】其它的，另外的，别的。aññena, adj. 另一处的、其它的、不同的, sg. Inst. => adv. 。aññena … aññena 到处(这边那边)。aññaṃ jīvaṃ aññaṃ sarīraṃ(命与身相异)。ānyatra

Aññatama,【形】其中之一，未知的。

Aññatara(añña的比较级),【形】两个之一、多个中的一个。ke ca dhammassa aññātāro.(谁是法的知者)。aññataraññatarena, 某个、各式各样的。

Aññatitthiya,【阳】外教徒，外道，异学。

Aññattha, aññatra(sk. anyatra),【副】别的地方，其它的地方，则否，除了(=ṭhapetvā)。S.1.50./I,35.︰“Na aññatra Bhagavatā, nāññatra tava sāsanā”(非在世尊(法)之外，非在您的教导外。)

Aññathatta(aññathā+tta),【中】变动(change)，变心(change of mind)，误会。

Aññathā,【副】另外，别样。

Aññadatthu,【无】1.一定。2.至少。3.另一方面。

Aññadā,【副】另一天，下次。

Aññamañña, aññoñña,【形】相互的。aññamaññaṃ,【副】互相地。

Aññavādaka, 【阳】转移其它话题，作异语。Pāci.IV,37(CS:Pāci.pg.55)︰Aññavādako nāma saṅghamajjhe vatthusmiṃ vā āpattiyā vā anuyuñjīyamāno taṃ na kathetukāmo taṃ na ugghāṭetukāmo aññenaññaṃ paṭicarati– “Ko āpanno, kiṃ āpanno, kismiṃ āpanno, kathaṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā”ti. Eso aññavādako nāma.(回答其它话题︰在僧伽事当中，犯罪的询问，不欲讨论，不尽力于此，而顾左右而言他(，说)︰「谁犯罪？犯什么罪？在什么地方犯罪？什么是犯罪？妳对谁说？妳说什么？」这是回答其它话题。)

Aññavihita,【形】分心，被别的占据了。

Aññā (梵 ājñā),【阴】完全智(完美的知识)，阿罗汉圣位。añña-Koṇḍañña,阿若憍陈如(阿若：已证得阿罗汉圣位)、拘邻若。憍陈如为佛陀最先所度五比丘中，最初悟道、梵行第一比丘(T2.831)。M.70./I,480-1.：“Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.”(诸比丘！我不说：「唯以最初的(学习)即有完全智之成就。」再者，诸比丘！由次第学、次第作、次第实践，而有完全智之成就。)

Aññāṇa,【中】无知，具知。aññāṇupekkhāya﹐具知的舍。

Aññāta,【形】1.(ā+ñāta) 知道的，懂的。

Aññāta1(pp. of ājānāti),已知道的、已认识(known, recognised )。anaññāta﹐不知道的(what is not known)。anaññātaññassāmī’t’indriya﹐我应该知道尚未知道的根。aññātamānin﹐拥有完美知识的骄傲。aññāya saṇṭhahiṃsu,确立于完全智(《中阿含经》译：遵奉持者)。

Aññāta2 (na+ñāta)不知道的、不认识的(unknown)。

Aññātaka1 (a + ñātaka, cp. Sk. ajñāti),【形】非亲属的(not a kinsman)。aññātikāya﹐非亲戚，亲戚之外的人。亲戚包括：父亲七世者，父、祖、高祖、曾祖，乃至七世。父亲者，伯(父之伯，于己为伯祖)、叔(父之兄弟，于己为母舅bu2ku7)、兄(父之叔，于己为叔祖)、弟(父之弟，于己为叔)、儿(父之子，于己为兄弟)、孙(父之孙，乃兄弟之子，于己为侄男)。母亲七世者，舅(外祖母之兄弟，于己为舅公)、姨(母之姨，乃外祖母之姊妹，于己为姨婆) 、兄弟(母之兄弟，于己为舅)、儿(母之女，于己为姊妹)、孙(母之孙女，乃兄弟之女，于己为侄女)。(参见《善见律毘婆沙》卷第十四﹐大正24.774上)。亲戚：台语chin7 cian4，可作「亲诚chin ciann5」。

Aññātaka2 (adj.) [demin. of aññāta2] 【形】不知道的(unknown)。不可认出的(unrecognisable)。aññātakavesa,【阳】伪装、假装(in disguise)。

Aññātāvī, aññātu,【阳】知道的人，有见识的人。aññātukāma,【形】想知道的。

Aññāya,【独】已懂了。

Aññenaññam (=aññena aññaṃ)﹐矛盾，相异。

Añhati﹐=asati没有正念。【现分】añhamāna。

aṭ(梵aṭ, at)﹐【字根I.】漫游(to roam)。

Aṭaṭa,【阳】1.一个小地狱的名。2.一个大数位。

Aṭana,【中】漫游。

Aṭani,【阴】床的构架。

Aṭala (adj.) [cp. Sk. aṭṭa & aṭṭālaka stronghold] solid, firm, strong, only in phrase aṭaliyo upāhanā strong sandals M.II,155 (vv. ll. paṭaliye & agaliyo) = S.I,226 (vv. ll. āṭaliyo & āṭaliko). At the latter passage Bdhgh. expls. gaṇaṅgaṇ-ûpāhanā, Mrs. Rh. D. (Kindred Sayings I.291) trsls. “buskined shoes”.

Aṭavī (Sk. aṭavī: Non-Aryan),【阴】1.森林、木头(forest, woods)。2.住森林的人(inhabitant of the forest, wild tribe J.VI,55 (= aṭavicorā C.))。aṭavīrakkhika, 森林保护者(guardian of the forest J.II,335)。aṭavīsaṅkhepa at A.I,178 = III,66 is prob. faulty reading for v. l. °saṅkopa “inroad of savage tribes”.

Aṭṭa,【中】1.讼案(lawsuit)。2.瞭望塔，岗楼。3.脚手架。【形】(来自 aṭṭita:) 伤心的，苦恼的。aṭṭakāra,【阳】诉讼当事人。aṭṭakārikā(=akārikā, Sp. IV,Pāci.907),【阴】女诉讼当事人。aṭṭassara,【阳】痛哭。

Aṭṭāka,【阳】高站台或脚手架。

Aṭṭāna,【中】沐浴者用来搓澡的一种被切成四方形的柱。

Aṭṭita,【过分】已苦恼，已伤心，已悲痛。

Aṭṭīyati (aṭṭ+i+ya), 苦恼，烦恼。aṭṭīyi,【过】。

Aṭṭīyana,【中】aṭṭīyanā,【阴】嫌恶，令人厌恶，非常讨厌。

Aṭṭha,【形】八。aṭṭhama, aṭṭhamaka,【形】第八。aṭṭhamī,【阴】农历初八。

Aṭṭha﹐【阳】意义。

Aṭṭhaka,【中】八人一伙。

Aṭṭhakathā,【阴】说明，解说，注释。

Aṭṭhaṅgika,【形】有八个成份，八支部。

Aṭṭhaṃsa,【形】八边形的。

Aṭṭhapada,【中】棋盘。

Aṭṭhasata﹐一百零八。

Aṭṭhāna,【中】1.不对的地方或不正确的地方。2.不可能。aṭṭhānametaṃ, 这是不可能。

Aṭṭhānametaṃ (aṭṭhāna不可能+m+etaṃ这)﹐这个不可能。

Aṭṭhārasa,【形】十八。

Aṭṭhāsi, 3.sg.aor. of tiṭṭhāti(站着)。

Aṭṭhi-1 (= attha (aṭṭha) in compn. with kar & bhū, as freq. in Sk. and P. with i for a, like citti-kata (for citta°), aṅgi-bhūta (for aṅga°); cp. the freq. combn. (with similar meaning) manasi-kata (besides manasā-k.), also upadhikaroti and others. This combn. is restricted to the pp. and der. (aṭṭhikata & aṭṭhikatvā)), 意义，目标(aṭṭhikatvā︰做目标to make something one’s attha, i. e. Nearly always in stock phrase aṭṭhikatvā manasikatvā)。

Aṭṭhi2,【中】1.骨。2.硬种子(the stone of a fruit J.II,104.)。aṭṭhikaṅkala,【阳】骷髅、骸骨。aṭṭhikalyāṇa,【中】美牙。aṭṭhimaya,【形】骨造的。aṭṭhimiñjā,【阴】骨髓。aṭṭhisaṅkhalikā,【阴】aṭṭhisaṅghāṭa,【阳】骷髅(骨聚)。“Nābhijānāmi itthī vā puriso ito gato, api ca aṭṭhisaṅghāto gacchatesa mahāpathe”ti.(我不知是男是女，从此(路)走去；但(见)一堆(白)骨，行在这条大路。)(gacchatesa = gacchati esa)(Vism.21)

Vism.253-4.︰Aṭṭhīti ṭhapetvā dvattiṃsa dantaṭṭhīni avasesāni catusaṭṭhi hatthaṭṭhīni, catusaṭṭhi pādaṭṭhīni, catusaṭṭhi maṃsanissitāni mudu-aṭṭhīni, dve paṇhikaṭṭhīni, ekekasmiṃ pāde dve dve gopphakaṭṭhīni, dve jaṅghaṭṭhīni, ekaṃ jaṇṇukaṭṭhi, ekaṃ ūruṭṭhi, dve kaṭiṭṭhīni, aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni, catuvīsati phāsukaṭṭhīni, cuddasa uraṭṭhīni ekaṃ hadayaṭṭhi, dve akkhakaṭṭhīni, dve koṭṭaṭṭhīni, dve bāhuṭṭhīni, dve dve aggabāhuṭṭhīni, satta gīvaṭṭhīni, dve hanukaṭṭhīni, ekaṃ nāsikaṭṭhi, dve akkhiṭṭhīni, dve kaṇṇaṭṭhīni, ekaṃ nalāṭaṭṭhi. Ekaṃ muddhaṭṭhi, nava sīsakapālaṭṭhīnīti evaṃ timattāni aṭṭhisatāni.(「骨」──是除了三十二颗齿骨之外，其它的六十四根手骨，六十四根足骨，六十四根筋肉依止的软骨，二根踵骨，每一足各有二根的踝骨，各有二根胫骨(胫骨与腓骨)，各有一膝盖骨，各一大腿骨，二臀骨(髋骨)，十八根脊椎骨，二十四根肋骨，十四根胸骨(肋软骨)，一心骨(胸骨)，二锁骨，二肩(胛)骨，二臂骨(上膊骨)，各二前膊骨(桡骨与尺骨)，七颈骨(颈椎)，二腭骨，一鼻骨(鼻腔)，二眼骨(眼窝)，二耳骨(听腔)，一额骨(前头骨)，一头骨(后头骨)，九头盖骨(颅顶骨、颞颥骨等)，即如是有三百骨。)(Vism.153-4) (cf.《修行地道经》卷第一T15.187.1)；《根本说一切有部毘奈耶杂事》卷第十一(T24.255.1-2)

全身骨头

现代分类

anatomy

 《清净道论》

Vism.153-4

 《解脱道论》

T32.434.1

 《修行地道经》T15.187.1
1 (牙齿(teeth)–不计作骨) 32颗齿骨dantaṭṭhi 三十二齿骨 三十二骨着口
2 手骨(hand bone)(54)︰腕骨(carpus) (16)、掌骨(the metacarpal bone)(10)、指骨(a phalanx; a phalange) (28) 64手骨hatthaṭṭhi 六十四手骨 两骨着肘
3 足部 (foot bone)(52)︰踝骨(the anklebone; the hucklebone)(14)、足背骨(metatarsus跖骨、跖骨) (5×2)、趾骨(the phalanx踵骨) (28) 64足骨pādaṭṭhi 六十四足骨 四十骨着足
4 (软骨cartilage–不计作骨) 64软骨mudu-aṭṭhi 依肉六十四软骨 微骨百八

与体肉合
5 (趾骨, 28)–含在足部 2踵骨paṇhikaṭṭhi
6 (踝ankle,14)–含在足部 2踝骨gopphakaṭṭhi 四十骨着足
7 腿骨 胫骨(2)tibia

腓骨(2) fibula

 2胫骨jaṅghaṭṭhi (?)胫骨 两骨着髀
8 髌骨(2) kneecap; the patella 2膝盖骨jaṇṇukaṭṭhi 四骨着膝
9 股骨(2) os femoris 2大腿骨ūruṭṭhi (?)髀骨
10 (含在骨盆) 2臀骨(臗骨)kaṭiṭṭhi
11 (12胸骨、5腰骨、1荐骨) 18根脊椎骨piṭṭhikaṇṭakaṭṭhi 十八脊骨 十八骨着背
12 胸部 肋骨(2 x12)

Costa, pl. Costae

 24根肋骨phāsukaṭṭhi 二十四胁骨 十八骨着在两胁
13 (软骨–不计) 14根胸骨(肋软骨) uraṭṭhi 十四胸骨 十二骨着胸
14 胸骨(sternum) 1心骨(胸骨) hadayaṭṭhi 胸有七骨
15 肩部骨骼 锁骨(clavicula)(2) 2锁骨akkhakaṭṭhi
16 肩胛骨(scapula)(2) 2肩(胛)骨koṭṭaṭṭhi 肩有七骨
17 手臂骨骼 肱骨(humerus

上肢)(2)

 2臂骨(上膊骨) bāhuṭṭhi 脾骨

臂骨

 四骨着臂
18 尺骨(上肢中前臂的内骨，即在尾指侧的骨)(2)、桡骨(上肢中前臂的外骨，即在大拇指侧的骨)(2) 各2前膊骨(桡ㄋㄠˊ骨radius与尺骨ulna)

aggabāhuṭṭhi
19 (颈椎(7))–含在脊椎 7颈骨(颈椎)gīvaṭṭhi 七项骨 七骨着项
20 (腭骨(2))–含在颜面骨 2腭骨hanukaṭṭhi
21 (鼻骨(2))–含在颜面骨 1鼻骨(鼻腔) nāsikaṭṭhi
22 (泪骨(2))–含在颜面骨 2眼骨(眼窝) akkhiṭṭhi
23 耳骨(ear bones即「听小骨」在中耳部) (6)︰锤骨(2)、砧骨(2)、镫骨(2) 2耳骨(听腔) kaṇṇaṭṭhi
24 颜面骨(facial bones面颅) (15)：上颌骨、下颌骨、颧骨(2)、泪骨(2)、鼻骨(2)、下鼻甲(2)、腭骨(2)、犁骨、舌骨(、听小骨) 1额骨(前头骨) nalāṭaṭṭhi 两骨在头
25 颅骨； 枕骨(occipital bone) 1头骨(后头骨) muddhaṭṭhi 头骨

颊骨
26 额骨、顶骨(2)、颞骨(2)、蝶骨、筛骨 9头盖骨

sīsakapālaṭṭhi
27 喉部骨骼(the larynx; the throat)(1)︰舌骨((hyoid bone)
28 脊椎(spine)(24)︰颈椎(7)、胸椎(12)、腰椎(5) (?)项骨
29 骨盆(pelvis; basin) (4)︰髋骨 (hip bones; ilium) (2)(髂骨, 坐骨和耻骨, 成年后融合成整体的1髋骨)、骶骨(荐骨、骶椎 4 或5，成年后融合为1骶骨)、尾骨(尾椎 3到5，成年后融合为1尾骨) 两髂骨 两骨着臗
206块 (26项)三百骨 (三百骨) 三百骨

人体骨骼列表(from wikipedia.org)

 颅(sīsa-koṭṭhāsa；skull)(22)︰

■头盖骨(sīsakapālaṭṭhi；cranial bone)︰

1.额骨、2.顶骨(2)、3.颞骨(2)、4.枕骨、蝶骨、筛骨

■面骨(mukha-koṭṭhāsa；facial bones)︰

5.颧骨 (2)、6.上颌骨、7.下颌骨、9.鼻骨 (2)、腭骨(2)、泪骨(2)、犁骨、下鼻甲(2)

■ 耳骨（在 中耳部）(6)︰锤骨(2)、砧骨(2)、镫骨(2)

■ 喉部骨骼(1)︰舌骨

■ 肩部骨骼(4)︰25.锁骨(2)、29.肩胛骨 (2)

■ 胸部骨骼(25)︰10.胸骨、28.肋骨(2×12)

■ 脊椎(24)︰8.颈椎(7) incl. atlas & axis、胸椎(12)、14.腰椎(5)

■ 手臂骨骼(6)︰11.肱骨(2)、26.肱骨骨节、12.尺骨(2)、13.桡骨(2)、27.桡骨头

■ 手骨(hatthaṭṭhi；hand bone) (54)︰

◆腕骨(Saṭha；Carpus)︰

手舟骨(Scaphoid)(2)、月骨(Lunate)(2)、

三角骨(Triquetral)(2)、豌豆骨 (Pisiform) (2)、大多角骨(Trapezium)(2)、小多角骨(Trapezoid)(2)、头状骨(Capitate)(2)、钩骨(Hamate) (2)

◆掌骨(pādaṭṭhi；palm bone)︰

掌骨(5×2)

指骨︰近节指骨(5×2)、中节指骨(4×2)、远节指骨(5×2)

■ 骨盆(pelvis) (4)︰

15.髋骨(hip bones or innominate bones) (2)、

16.骶骨、尾骨

■ 腿骨(satthi-koṭṭhāsa；leg bone) (8)︰

17.股骨头、18.股骨(2)、19.髌骨(2)、

20.胫骨的轴部、21.腓骨(2)、22.大转子、

23.大腿骨节、24.骨节(2)

■足部骨(pada-koṭṭhāsa；foot bone)(52)︰

◆踝骨(gopphakaṭṭhi；ankle)：

跟骨(2)、距骨(2)、足舟骨(2)、内侧楔骨 (2)、中间楔骨(2)、外侧楔骨 (2)、骰骨(2)

◆足背骨：

跖骨(5×2)

趾骨：近节趾骨(5×2)、中节趾骨(4×2)、远节趾骨(5×2)

Aṭṭhika1 (fr. aṭṭhi), 【中】1.骨(=aṭṭhi, a bone )。2.(果核或果壳内的)仁，石头(= aṭṭhi , kernel, stone；tālaṭṭhi)。aṭṭhisaṅkhalikā(f.), 骨链(a chain of bones, a skeleton A.III,324 see also under kaṭaṭṭhika)。aṭṭhisaññā, 骨想(the idea of a skeleton)。身体的骨头︰手骨(hatthaṭṭhika, hattha m.)、足骨(pādaṭṭhika, pāda m. n.)、足踝骨(gopphakaṭṭhika, gopphaka n.)、小腿骨(jaṅghaṭṭhika, jaṅghā f.)、大腿骨(ūruṭṭhika, ūru m.)、髋骨(kaṭiṭṭhika, kaṭi f.)、肋骨(phāsukaṭṭhika= phāsukā, f.)、脊椎骨(piṭṭhiṭṭhika, piṭṭhi n.)、肩骨(khandhaṭṭhika, khandha m.)、颈骨(gīvaṭṭhika, gīvā f.)、颚骨(hanukaṭṭhika, hanuka f.)、牙齿(dantaṭṭhika, danta m.)、头颅(sīsakaṭāha m.)。

Aṭṭhika2 at PvA.180 (sūcik°) to be read aṭṭita (q. v.) for aṭṭika.

Aṭṭhita,【形】不坚定的。

Aṭṭhīkatvā,【独】很留心，很注意，兴趣。

Aḍḍa, 【阳】仲裁。Sp.Pāci.IV,906︰Ettha ca aḍḍoti vohārikavinicchayo vuccati, yaṃ pabbajitā “adhikaraṇan”tipi vadanti.(仲裁︰法官裁判。凡是涉及出家人的诉讼之语。)

Aḍḍha1,【形】丰富的，富有的。aḍḍhatā,【阴】财富。aḍḍhakula﹐富贵家庭。

Aḍḍha2,【形】半(=addha)。【阳】一半。

Aḍḍhatiya, aḍḍhateyya,【形】两个半。

Aḍḍhatelasa, aḍḍhateḷasa (aḍḍha半+telasa十三) 十二点五。

Aḍḍhadaṇḍaka, 半支杖，一支短杖。

Aḍḍhamāsa (aḍḍha半+māsa月),【阳】半个月。lohaḍḍhamāsa﹐【阳】半个铜钱。

Aḍḍhayoga,【阳】屋顶如老鹰翼形的一种屋子。

Aḍḍharatta,【中】半夜，午夜。

Aḍḍhuḍḍha,【阳】三个半。

Aṇa(梵ṛṇa),【形】负债，负财物。

Aṇu(梵aṇu),【阳】微粒，原子，极微，音译：阿拏(ㄋㄚˊ)。【形】微小的，微细的，原子的。aṇumatta,【形】很小型的，细小，小小的。

Aṇḍa, Aṅḍaka,【中】1.蛋。2.睾丸。

Aṇḍaja,【形】卵生的(有情类生从卵出生)。【阳】1.鸟。2.蛇。

Aṇḍūpaka,【中】1.(一) 圈，(一) 卷。2.垫。

Aṇṇa,【阳】水。

Aṇṇava(Sk. arṇa & arṇava),【阳】1.大水流(a great flood (= ogha瀑流))，大海、海洋(the sea or ocean)。2.河流(a stream, river)。

Aṇha(Sk. ahna, day, see ahan),【阳】日，天，只有在复合词，例如：aparaṇha, pubbaṇha, majjhaṇha, sāyaṇha。

at﹐【字根I.】不变地去(to go constantly)。

Ataccha(a + taccha2),【形】不对的、错误的(falsehood, untruth)。【中】谎言。

Atakkāvacara,【形】超越推论的范围的，深奥的。

Atandita, Atandī,【形】不懒惰的，活跃的。

Atappa,【阳】【中】无热天人，无热天界(五净居天的第二天)。

Atappaka,【阳】【中】无热的。

Atappiya,【形】不可满足的，不会知足的。

Atammaya (a+taṃ+aya),【形】无彼类。AA.6.104.：atammayoti tammayā vuccanti taṇhādiṭṭhiyo, tāhi rahito.(无彼类：称为爱与见彼类，没有这类。) AA.：atammayoti tammayā vuccanti taṇhādiṭṭhiyo, tāhi rahito.(无彼类：称为爱与见彼类，没有这类。)

ati-(sk. ati),【前缀】直到、过度、超过、出头、上、大。在元音前ati被同化成acc-。

Ati-arahant(ati + arahant)超级阿罗汉(a super-Arahant, one who surpasses even other Arahants. Miln 277.)。

Ati-eti (ati + i), 超越(to go past or beyond, see ger. aticca and pp. atīta)。

Atikaḍḍhati (ati超越+kaḍḍh拖拉+a), 拉得太出力了，烦恼。atikaḍḍhi,【过】。

Atikara,【形】做得过分的，演得过火的。

Atikkanta, [atikkamati超过] 的【过分】超过。

Atikkama(Sk. atikrama),【阳】越过，罪过，违犯行为(going over or further, passing beyond, traversing)。

Atikkamati (ati超越+kam超越+a), 超过，超越，克服。atikkami,【过】。atikkamma, atikkamitvā【独】。atikkāmayato(m.s.Abl.)。atikkāmentiyā(f.s.Abl.)。

Atikhippaṃ,【副】太早，太快。

Atikhiṇa,【形】钝的。

Atikhīṇa,【形】1.耗尽，耗损，耗费。2.(弓箭的)射击。

Atiga,【形】(= atigata, atigacchati 的【过分】), 已渡过。越过(障碍)。

Atigacchati, (ati超越+gam去+a), 克服，超越，战胜(障碍)。atigacchi,【过】。

Atigāḷha,【形】密集的，非常紧的。

Atighora,【形】可怕的，非常凶猛的。

Aticarati (ati超越+car移动+a), 犯法，通奸。aticari,【过】。

Aticariyā,【阴】1.犯法。2.越轨，通奸。

Aticārī,【阳】1.罪犯。2.越轨，奸夫。aticārini,【阴】越轨，奸妇。

Aticca,【独】已渡过了，已克服了。

Atichatta,【中】非凡的阳伞。

Atitta,【形】不满意的。atittabhāva, 不满意的状态。

Atittha,【中】不适合的地方，做法或方式。

Atithi,【阳】客人，陌生人(台语：生分人senn hun7)。

Atidāruṇa,【形】可怕的，非常残酷的。

Atidivā,【独】太迟，晚了。

Atidisati (ati超越+dis指出+a), 指出，解析。atidisi,【过】。

Atidūra,【中】大距离。【形】太远的，非常远的。

Atideva,【阳】特级的天神。

Atidhamati (ati超越+dham(梵dham/ dhmā)吹+a), 打鼓打得太多次或太大声。atidhami,【过】。

Atidhāvati (ati超越+dhāv(梵dhāv)跑+a), 快快跑，跑过界限。atidhāvi,【过】。

Atidhonacārī,【形】沉溺于食，或穿等。

Atinivāsa(ati超越+nivāsa住), 【阳】久住。A.5.223./III,258.︰“Pañcime bhikkhave, ādīnavā atinivāse. Katame pañca? Bahubhaṇḍo hoti bahubhaṇḍasannicayo, bahubhesajjo hoti bahubhesajjasannicayo, bahukicco hoti bahukaraṇīyo byatto kiṃkaraṇīyesu, saṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena, tamhā ca āvāsā pakkamanto sāpekkho pakkamati.(诸比丘！此等五者，是久住之过失。以何为五？即：东西多蓄东西多；药多蓄多药；作务多，任何大小事学习作务多；与在家出家杂住，不适当的与在家结交；及自彼住处出时，有所挂念而出。)

Atināmeti (ati超越+nam+e), 消磨时间。atināmesi,【过】。

Atipaṇḍita,【形】太聪明的。

Atipapañca,【阳】延误得太久。

Atipassati (ati超越+dis指出+a), 仔细地看。atipassi,【过】。

Atipāta(ati超越+ pat落下),【阳】杀死，杀害，谋杀(attack, only in phrase pāṇātipāta destruction of life, slaying, killing, murder)。

Atipātī(Atipātin),【阳】杀害者，凶手，破坏者(one who attacks or destroys)。

Atipāteti (ati超越+pat落下+e) (denom. fr. atipāta), 破坏，杀。atipātesi,【过】。

Atippago(cp. Sk. atiprage),【无】太早(too early, usually elliptical = it is too early (with inf. carituṃ etc.)。

Atibahala,【形】非常厚的。

Atibāḷhaṃ,【副】太多。

Atibāheti (ati超越+vah获得+e), (车等)开出，(船)驶出，划出。atibāhesi,【过】。

Atibhaginī,【阴】很亲爱的姐妹。

Atibhāra,【阳】很重的担子。atibhāriya,【形】太重的，非常严重的。

Atibhoti (ati超越+bhū(梵bhū)变成+a), 优于，胜过，战胜。atibhavi,【过】。

Atimaññati (ati超越+man(梵man)想+ya), 轻视。atimaññi,【过】。Atimaññateti omānāti mānavasena atimaññati.(轻蔑：不尊敬、充满傲慢、轻视。)

Atimaññanā,【阴】傲慢，狂妄自大(台语：儑面gam7 bin7)，轻视。

Atimanāpa,【形】很亲爱的，非常可爱的。

Atimatta,【形】太多。

Atimamāyati(ati + mamāyati, cp. Sk. atīmamāyate in diff. meaning = envy), 非常喜欢(to favour too much)，溺爱、喜欢(to spoil or fondle)。

Atimahanta(Sk. atimāna, ati + māna),【形】巨大，过大(very or too great)。

Atimāna,【阳】骄傲，自大(high opinion (of oneself), pride, arrogance, conceit)。atimānī,【阳】骄傲的人。cp. Atimaññanā。

Atimukhara,【形】非常喜欢说话的，太多嘴的。

Atimuttaka,【阳】1.善思花、阿提牟哆华、善思夷华、苣藤、苣胜子(梵atimuktaka；Guertnera Racemosa)，形如大麻，赤华青叶，子油可作香。2.阿提目多(一比丘之名)。

Atiyācanā,【阴】请求太多，过份的乞求。

Atiyāti (ati超越+yā去+a), 优于，胜过，战胜。atiyāyi,【过】。

Atiriccati (ati超越+ric空掉+ya), 剩余，余留。atiricci,【过】。

Atiritta, (Atiriccati的【过分】), 已余留。

Atiriva,【无】过度地，非常，热烈。

Atireka,【形】过度的，过头的。atirekaṃ, atirekataraṃ,【副】过分地，非常。atirekatā,【阴】过度。

Atirocati (ati超越+ruc发光+a), 比…亮，比…壮丽。atirocati vaṇṇena﹐容光焕发。atiroci,【过】。

Atiluddha,【形】非常守财奴，很吝啬，(银根)紧的。

Ativatta(pp. of ativattati: Sk. ativṛtta),【形】超越，克服。

Ativattati (ati超越+vat(vṛt)使转动+a; Sk. ativartate)﹐越过，超越(to pass, pass over, go beyond; to overcome, get over; conquer)。

Ativattana,【中】克服。

Ativatteti (ati超越+ vat(vṛt)使转动+e), 克服。ativattesi,【过】。

Ativassati (ati超越+vass下雨+a), 淌下，倾注。ativassi,【过】。ativuṭṭha,【过分】。

Ativākya,【中】谩骂，责备。

Ativāhaka,【形】有负担的人，向导。

Ativijjhati (ati超越+vidh贯穿+ya), 看穿，看透，通达。ativijjhi,【过】。

Ativiya(Sk. atīva= ati + iva, orig. “much-like” like an excess = excessive-ly),【无】许多。(1) ati + iva in contraction atīva; — (2) ati + iva with epenthetic r: atiriva (v. l. SS. atīva); (3) ati + viya (the doublet of iva) = ativiya.

Ativela,【形】长时的，过度的。

Ativelaṃ,【副】长时，超过时间。

Atisaya,【阳】丰富，富足。atisayena,【副】非常地。

Atisarati (ati超越+sar(梵sṛ)动转+a), 越过(界限等)，违背(规则)，犯(法)。atisari,【过】。

Atisāyaṃ,【副】晚上。

Atisāra,【阳】1.超越。2.痢疾，赤痢。

Atisuṇa,【阳】疯狗。

Atiharati (ati超越+har拿+a), 1.遗留，继续。2.拿来，取来，带来。atihari,【过】。

Atīta (ati+ita<i；Sk. atīta),【形】过去的，离去的，已去的((temporal) past, gone by)。【阳】过去。atītānāgatapaccuppannaṃ(atītā过去+n+āgata未来+paccuppannaṃ现在)，过去(atītaṃ；past)、已灭(niruddhaṃ；ceased)、已离(vigataṃ;dissolved)、已变易(vipariṇataṃ；changed)、已终止(atthaṃgataṃ；terminated)、已消失(abbhatthaṃgataṃ；disappeared)、生已离(uppajjitvā vigataṃ；having arisen has dissolved)；未生(ajātaṃ；not born)、未存在(abhūtaṃ；not become)、未产生(asañjātaṃ；not begotten 未招致)、未起(anibbattaṃ；not existent)、未现起(anabhinibbattaṃ；fully non-existent)、未出现(apātubhūtaṃ；not apparent)、未发生(anuppannaṃ；not risen)、未全发生(asamuppannaṃ；not well risen)、未生起(anuṭṭhitaṃ；not uprisen)、未全生起(asamuṭṭhitaṃ；not well uprisen)；已生( jātaṃ；born)、已存在( bhūtaṃ；become)、已产生( sañjātaṃ；begotten 招致)、已起(nibbattaṃ；existent)、已现起(abhinibbattaṃ；fully existent)、已出现(pātubhūtaṃ；apparent)、已发生(uppannaṃ；risen)、已全发生(samuppannaṃ；well risen)、已生起(uṭṭhitaṃ；uprisen)、已全生起(samuṭṭhitaṃ；well uprisen)。

Anatīta(an未+atīta过去), 【形】【阳】未来(=anāgata, the future)。

Atīva,【无】非常，多。

Atula﹐【形】无比的，无等的。

Ato,【无】因此，今后。

Atta1(ā+d+ta; that is, ādadāti(拿起)的【过分】; cp.Sk.ātta)已拿起(to take up)，已抓住(grasp, seize)。attadaṇḍa, 暴力者(he who has taken a stick in hand, a violent person)。【反】niratta。《经集》(Sn.858；CS:864)：“Na tassa puttā pasavo, khettaṃ vatthuñca vijjati; Attā vāpi nirattā vā , na tasmiṃ upalabbhati.(他无儿子、牲畜、田地和财产；他确实无拿起，也无放下。)《经集》(Sn.787；CS:793)：Upayo hi dhammesu upeti vādaṃ, anūpayaṃ kena kathaṃ vadeyya. Attā nirattā‚ na hi tassa atthi, adhosi so diṭṭhimidheva sabbanti.(执着种种观点便会导致争论，但依凭什么与无所执着的人争论呢？他确实无拿起，也无放下，他在这世间涤除一切观点。《经集》(Sn.925；CS:919)：“Ajjhattamevupasame na aññato bhikkhu santimeseyya; Ajjhattaṃ upasantassa, natthi attā kuto nirattā vā.”(比丘(寻找)内心平静，而不是从其它地方(寻找)平静；对于内心平静的人(来说)，即无拿起，也无放下。)

Atta2 (attan) (Vedic ātman),【阳】灵魂，自己。单.主.attā；复.主.attā﹑attāno；单.呼.atta﹑attā；复.呼attā﹑attāno；单.宾.attānaṃ﹑attaṃ；复.宾.attā﹑attāno；单.具.attanā﹑attena；复.具.attehi﹑attûhi；单.离.attanā﹑attamhā﹑attasmā﹑attato；复.离.attehi﹑attûhi；单.与.﹑属.attano﹑attassa；复.与.﹑属.attānaṃ﹑attūnaṃ；单.处attane﹑attani﹑attamhi﹑attasmiṃ；复.处.attesu﹑attûsu。attakāma,【无】喜爱自己，自怜(love of self)。attakilamatha,【阳】自我虐待(self-mortification)。attagutta,【形】自卫(selfguarded)。attagutti,【阴】自己照顾自己(watchfulness as regards one’s self, self-care)。attaghañña,【中】自我毁灭(self-destruction)。attadattha(atta-d-attha),【阳】自己的福利(one’s own profit or interest)。attadanta,【形】自我克制。attadiṭṭhi,【阴】灵魂的推测(speculation concerning the nature of the soul)。attabhāva(BSk.ātmabhāva),【阳】个人、个性、个体、自己存活(person, personality, individuality, living creature; form, appearance)。attavāda,【阳】灵魂的理论。attavadha,【阳】自杀。attahita,【中】个人的福利。attasaraṇā=attappaṭisaraṇā自己的庇护所。cp.ātuman, tuma, puggala, jīva, satta, pāṇa and nāma-rūpa.attatthiya looking after one’s own needs.attâdhipaka master of oneself, self-mastered.attadhipateyya selfdependence, self-reliance, independence.attâdhīna independent.attânudiṭṭhi speculation about souls.attânuyogin one who concentrates his attention on himself.attânuvāda blaming oneself.attuññā self-humiliation.(+att-avaññā).attuddesa relation to oneself (= attano atthāya).attakata self-made (opp. para°).attakāra individual self, fixed individuality, oneself.attagarahin self-censuring.attañū knowing oneself.attadaṇḍa see atta1.attadanta selfrestrained, self-controlled.attapaccatthika hostile to oneself .attaparitāpana self-chastisement, mortification.attaparittā charm (protection) for oneself. attaparibhava disrespect for one’s own person。nevattāna(na eva attāna)﹐(却)没让自己。Atthi me attāti(有我的真我，《中阿含经》译：真有神)。Natthi me attāti(无有我的真我，《中阿含经》译：真无神)。Attanā va attānaṃ sanjānāmīti(我由真我觉知真我，《中阿含经》译：神见神)。Attanā va anattānaṃ sañjānāmīti(我由真我觉知非真我，《中阿含经》译：神见非神)。Anattanā va attānaṃ sañjānāmīti(我由非真我觉知真我，《中阿含经》译：非神见神)。n’etaṃ mama, n’eso’ham asmi, na me so attā(此非我所有，此非我，此非我的「我」。经中常译作：「非我、不异我、不相在」。「此非我的『我』」即：「五蕴不在我中，我不在五蕴中」。)

《阿毘达摩义广释》：(Vibhv.CS:p.219)：Vadanti etenāti vādo, khandhehi byatirittābyatirittavasena vīsati parikappitassa attano vādo attavādo.

Atta3 [Sk.akta, pp. of añjati] see upatta.

Attaja,【形】从自己的行动(proceeding from oneself)。【阳】儿子。

Attadīpa(梵attadvīpa),【形】自洲(以自己为洲，relying on oneself, independent, founded on oneself)，不可译作「以自己为灯」。D.16./II,100.︰Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.( 因此，阿难！以自己为洲(attadīpā)，以自己为归依(attasaraṇā=attappaṭisaraṇā自己的庇护所)，勿以他人为归依(anaññasaraṇā)。阿难！云何为比丘以自己为洲，以自己为归依，勿以他人为归依；以法为洲(dhammadīpo)，以自己为归依(dhammasaraṇo)，勿以他人为归依(anaññasaraṇo)？阿难！比丘当住于在身随观身(kāye kāyānupassī viharati)，热心(atāpī)，具有正念.正知(sampajāno satimā)，应引导离开(vineyya﹐调伏)世间贪婪及忧心(loke abhijjhādomanassaṃ)。) D.16./II,101.︰Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.( 阿难！无论现在或我去世后，若他们将以自己为洲，以自己为归依，勿以他人归依；以自己为洲，以自己为归依，勿以他人归依。阿难！他们在我之比丘中将达到的最高境界(tama-t-agge=arahattanikūṭa阿罗汉的顶峰)，但必须乐于修学(sikkhākāmā)。)DA.16./II,548.：“Attadīpāti mahā-samudda-gata-dīpaṃ viya attānaṃ dīpaṃ patiṭṭhaṃ katvā viharatha”(自洲︰好像已立于大海的洲岛，我们住在已作自己的依止的洲岛。) (以修习法义来说，法经过自己思惟、实践、印证，才成为自己的依靠的洲岛。)。Dṭ.16./CS:p.2.146.：Dvīhi bhāgehi āpo gato etthāti dīpo.(此处已立二分水为‘洲’。) aññadīpa﹐【反】异洲。

Attaniya(<attā),【形】自己的。

Attantapa,【形】自我禁欲(self-mortifying, self-vexing)。

Attapaccakkha,【形】自我见证，亲身体验(by or with his own presence, i.e.himself)。attapaccakkhika﹐见证者(eye-witness)。

Attapaṭilābha,【阳】获得一个个体(acquisition of a personality)。

Attamana,【形】高兴。attamanatā,【阴】喜悦，愉快。

Attasanniyyātana, 奉献自己。DA.2./I,231~2.︰Api ca Bhagavato attānaṃ pariccajāmi, dhammassa, saṅghassa, attānaṃ pariccajāmi, jīvitaṃ pariccajāmi, pariccattoyeva me attā, pariccattaṃyeva jīvitaṃ, jīvitapariyantikaṃ Buddhaṃ saraṇaṃ gacchāmi, Buddho me saraṇaṃ leṇaṃ tāṇanti evampi attasanniyyātanaṃ veditabbaṃ.(再者，以：『我把自己舍给世尊、我把自己舍给法、僧，以及我施舍(我的)生命。如此将自己舍给佛等。我已经施舍自己，已经施舍生命。直到命终我归依佛，佛是我的归依、庇护、避难处。)当知如此为奉献自己。)

Attasambhava,【形】自己发生的。

Attahetu,【无】为了自己。

Attāṇa,【形】没有保护。

atth﹐【字根I.】祈祷(to pray)。

Attha1, aṭṭha,【阳】福利，增益，财富，意义。atthakkhāyī,【形】指出什么是有益的。atthakara,【形】有益的。atthakāma,【形】有益的欲。atthakusala,【形】善于寻找利益，善于解说。atthacara,【形】做好事，做善事。atthacariyā,【阴】做好事，利行。atthadassī,【形】好意地，好心。atthabhañjaka,【形】损福利。atthavādī,【阳】讲好话的人。

Attha2(Vedic asta),【中】家(home, primarily as place of rest & shelter. Only in Acc. and as attha-: atthaṅgacchati to disappear, to go out of existence, to vanish(= vināsaṃ natthibhāvaṃ gacchati), (= parikkhayaṃ gacchati); pp. atthaṅgata, 已回家、已休息、已去、已消失(gone home, gone to rest, gone, disappeare)d; of the sun (= set): (atthangate suriye at sunset); (anatthangate s. before sunset) (atthagata).(= niruddha ucchinṇa vinaṭṭha anupādi-sesāya nibbāna-dhātuyā nibbuta). –atthagatatta (nt. abstr.) disappearance. –atthaṅgama (atthagama passim) annihilation, disappearance; opposed to samudaya (coming into existence) and synonymous with nirodha (destruction). –atthagamana (nt.) setting (of the sun) (suriyass’atthagamanā at sunset) (= ogamana). — attha-gāmin, in phrase uday’atthagāmin leading to birth and death (of paññā): see udaya. –atthaṃ paleti = atthangacchati (= atthangameti nirujjhati). — Also atthamita (pp. of i) set (of the sun) in phrase anatthamite suriye before sunset (with anatthangamite as v. l. at both pass.).

Attha3, (atthi 的【现.2.复】)你们是。

Atthakathā,【阴】论，义释，注解。

Atthagama, atthaṅgama(< atthaṃ gacchati 灭没。attha(n. sk. asta(家) +gama<gam, 原指‘回家’)﹐【阳】灭没，灭绝(annihilation, disappearance)。

Atthaññū,【形】懂得意义或什么是属于善的的人。

Atthata (attharati 的【过分】), 已铺开，已打开。

Attadattha(atta自己+d+attha利益)﹐自己的利益(指道、果、涅盘)。

Atthara,【阳】毯子，地毯。

Attharaṇa,【中】套，罩，床单。

Attharaka,【阳】铺开的人。

Attharati (ā+thar+a), 铺，摆开。atthari,【过】。attharāpeti,【使】。

Atthavasa,【阳】理由，用途。

Atthāya (attha 的【与】), …为…起见。Kimatthāya = 为何目的?什么为?

Atthāra,【阳】铺开。atthāraka,【阳】铺开的人。

Atthi(=santi) (as+a+ti；Sk. asti), 有，在，存在，想。【1.单.现】asmi, amhi。【2.单.现】asi。【3.单.现】atthi。【1.复.现】asma (梵smaḥ)，amha，amhāse，asmāse。【2.复.现】attha。【3.复.现】atthi, santi。【命】atthu。【1.单.祈】siyā (梵syām), assaṃ(= bhaveyyaṃ) 。【2.单.祈】siyā (梵syāḥ) 。【3.单.祈】siyā (梵 syāt), assa。【1.复.祈】assu。【3.复.祈】assu [cp.梵syuḥ] 。【1.单.过】āsiṃ (梵 āsaṃ), ahosiṃ 。【2.单.过】āsi (梵āsīt) 。【3.单.过】āsuṃ (cp.梵perf. āsuḥ) 。【现分】santa(m.p.Nom.), samāna, santiṃ, satiyā(ppr.(f.s.Loc.))。【处】ppr. sati。

Atthika, atthiya, atthī,【形】热望，想，寻找。atthikatā﹐热望性。

Atthitā,【阴】atthibhāva,【阳】存在，存在的事实。

Atthu, (atthi 的【祈】), 但愿如此！

Attheva(atthi+eva)﹐有如是。

Atra,【副】此，这里。

Atraja,【形】自己诞生的。【阳】儿子。atrajā,【阴】女儿(台语：查某囝ca5 boo2 kiann2)。

Atriccha,【形】非常贪婪的。atricchā, atricchatā,【阴】过度的贪欲。

Atha, Atho,【无】然后，当时，其次，于是，也，同样。athassa(atha+assa)﹐然后，给这个。atha ca, 然而、然、虽然如此。athavā, 或然。athāpi,然而。

-atha﹐名词语基。

Athabbaṇa, āthabbaṇa (Vedic atharvan), 1.阿闼婆吠陀(the Atharva Veda DA.I,247 = SnA 447 (°veda)。2.通阿闼婆吠陀的人(one who is familiar with the (magic formulas of the) Atharvaveda J.VI,490. (sāthabbaṇa=sahatthivejja, with the elephant-healer or doctor))。

Athāpara﹐(atha然后+aparaṃ更进一步),【副】然后更进一步。

ad(梵ad)﹐【字根I.】吃(to eat)。

Adaka,【形】吃的人。

Adati (ad+a), 吃。adi,【过】。

Adana,【中】食。

Adadi (dadāti 的【过】), Adā, (dadāti 的【过特】), 他给了。

Adassana (a不+dassana见),【形】【中】缺席，消失，瞶眛，看不见。

Adassāvin (a不+dassāvin有见),【形】不见。

Addasa, Addasā, 见 ([dassati见] 的【2.单.过】、【3.单.过】)。

Adaṃsu, [dadāti给与､施] 的【3.复.过】, 给与。

Adiṭṭha (a未+diṭṭha见【过分】),【形】未见的。

Adinna (a未+dinna给与【过分】),【形】【副】未给的。

Adinnādāna (adinna未给与【过分】+ādāna拿起【中】),【中】窃盗(拿起未被给与者)。Pārā.III,46.︰Adinnaṃ nāmaṃ yaṃ adinnaṃ anissaṭṭhaṃ apariccattaṃ rakkhitaṃ gopitaṃ mamāyitaṃ parapariggahitaṃ. Etaṃ adinnaṃ nāma. (不给予︰凡是不给予，非舍弃物，非永远舍弃物，被守护之物，被人珍爱，他人所有物，此称为「不给予」。) KhA.34.︰Adinnādānā veramaṇiyā mahaddhanatā pahūtadhanadhaññatā anantabhogatā anuppannabhoguppattitā uppannabhogathāvaratā icchitānaṃ bhogānaṃ khippappaṭilābhitā rājacorudakaggi-appiyadāyādehi asādhāraṇabhogatā asādhāraṇadhanappaṭilābhitā lokuttamatā natthikabhāvassa ajānanatā sukhavihāritāti evamādīni.(离不与取：大财富，财、谷丰富，无量财产，生出未起的财产，已生起的财产坚固，所欲之财迅速获得，财产不与王、贼、水、火、不喜的继承者所共，得不共财，世间最上〔首领〕，无所不知，乐住，如此等(果)。)

Adinnādāyin (adinna未给与【过分】+ādāyin拿起【形】),【形】拿起未被给与者。

Adissamāna,【形】见不到的。

Adu,【中】(属于 amu 的)，某某东西。

adukkha (a非+dukkha苦),【中】不苦。

adukkhamasukha (adukkha非苦+m+asukha非乐),【中】【形】非苦非乐。S.36.19./IV,223.︰Dve vedanā vuttā Bhagavatā–sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā Bhagavatā”ti.(世尊唯说二种之受，即乐受与苦受是。大德！凡此不苦不乐所示者，世尊说此有静寂微妙之乐(santasmiṃ esā paṇīte sukhe)。)

aduṭṭha (a未+duṭṭha为难【过分】),【过分】不为难。

Adūbhaka,【形】不奸诈的，靠得住的。

add﹐【字根I.】请求(to beg)。

Adda,【形】润湿的，生的(水果)，未熟的(水果)。

Addaka(梵ārdraka ),【中】生姜。

Addakkhi, ([dakkhati看] 的【过】)。

Addasa, addasā, ([dakkhati看] 的【过特】), 他看了。

Addā,【阴】参宿(二十七星宿(ㄒㄧㄡˋ)之一)。

Addi,【阳】山。

Addita,【过分】已苦恼，已十分忧虑。

Addha(skt. ardha),(=aḍḍha半)。II.(=addhan)旅路、时间。addhamāsa,【阳】半个月。ardhāsana,【梵】半座。

Addhagata (addha旅路+gata去【过分】),【形】【阳】活过一世人生，老人(日语：お年寄り,otosiyoli)。

Addhagū (addhan旅路+gū行),【阳】旅行者。

Addhamāsa (addha半+māsa月) 【中】半个月(=aḍḍhamāsa)

Addhaniya (<addhan旅路､时间),【形】可旅行的，永久的，永恒的，持久的。

Addhā,【无】一定，必定，真正地，实际上，确实，实在，真的。

Addhā,【阳】1.路径。2.时间，世。tayo addhā,三时(three times)，atīto addhā,过去时(past time)，anāgato addhā,未来时(future time)，paccuppanno addhā,现在时(present time)【副】的确。

Addhāna,【中】很长的路途、长时间(世)。

Addhānamagga (addhāna旅路+magga道), 旅路道。

Addhānamaggapaṭipanna (addhānamagga旅路道+paṭipanna对…行【过分】),【过分】对旅路道行。

Addhika,【阳】旅行者，旅客。

Addhunā ( [addhan旅路､时间] 的【工】), 旅路､时间。

Addhuva,【形】不稳定的，暂时的，非永久的。

Advaya (a无+dvaya二重),【形】无二重(ㄔㄨㄥˊ)、无两种。

Advejjha,【形】无疑的，确定的。

Adha-, 以下(see under adho)。

Adhama ([ adho向下] 的最高级) ),【形】最下的，低劣的，卑贱的。

Adhamma (a非+dhamma法),【阳】1.不检点的行为。2.邪法、非法。A.7.79./IV,141︰Ye kho tvaṃ, Upāli, dhamme jāneyyāsi–‘ime dhammā na 1ekantanibbidāya 2virāgāya 3nirodhāya 4upasamāya 5abhiññāya 6sambodhāya 7nibbānāyasaṃvattantī’ti ekaṃsena, Upāli, dhāreyyāsi–‘neso dhammo neso vinayo netaṃ Satthusāsanan’ti. Ye ca kho tvaṃ, Upāli, dhamme jāneyyāsi–‘ime dhammā 1ekantanibbidāya 2virāgāya 3nirodhāya 4upasamāya 5abhiññāya 6sambodhāya 7nibbānāya saṃvattatī’ti; ekaṃsena, Upāli, dhāreyyāsi–‘eso dhammo eso vinayo etaṃ Satthusāsanan’”ti.(优波利！即任何法，你若知这些法，不能生起1一向厌背(ekantanibbidāya厌离、不满之意)，2离染(virāgāya)、3灭(nirodhāya；染等之灭、不生起)、4寂静(upasamāya；染污的寂静)、5通智(abhiññāya全面知，无常等三相熟练之后，全面知之意)、6正觉(sambodhāya三菩提，觉悟四圣谛。四道智被称为‘菩提’。)、7涅盘(nibbānāya)，优波利！则是非法、非律、非师教，不必持。优波利！又，即任何法，汝若知这些法，生起1一向厌背，2离染、3灭、4寂静、5通智、6正觉、7涅盘，优波利！则是法、是律、是师教，必当持。)

Adhara,【阳】唇。【形】较低的。

Adhi-,【前缀】一直到，在…上，增上，在上面，上等。例子︰ajjhārāmā（adhiārāmā），adhi有强调地点的作用，当「adhi＋元音开头的字」时，就会变音为「ajjh＋元音开头的字」，参《巴英辞典》10页b。ārāma，寺院。ajjhāvasatha(addhi+āvasatha房间)房间。

Adhika (<adhi在…上､上等; cp. Sk. adhika),【形】胜过的，优势的(superior, Pug.35; VvA.80 (= anadhivara, visiṭṭha))。adhikatara,【形】更胜的。

Adhikata,【形】受委任的，促成的。

Adhipacca (adhipati主+ya (抽象名词) ) 【中】主权。

Adhipatipaccaya﹐ādhipatipaccaya﹐【阳】增上缘( predominance condition)。不能当所缘增上缘的心：瞋根心2个、痴根心2个、苦俱身识1个。不能当所缘增上缘的心所：瞋、嫉、悭、恶作、疑。因此，没有「逆增上缘」，逆境或不如意境只能作「自然亲依止缘」。

Adhippeta(Sk. abhipreta, adhi + ppa + i, lit. gone into, gone for; cp. Adhippāya), 1.欲望、认同(desired, approved of, agreeable)。2.意谓、意图(meant, understood, intended as.)。

Adhippetatta (abstr. fr. adhippeta), ,【中】意谓的事实(the fact of being meant or understood as, in Abl. °ā with reference to, as is to be understood of.)。

Adhikamāsa﹐【阳】闰月。

Adhikaraṇa (adhi在…上+karaṇa作) ,【中】案件，起诉，诉讼，控告，在…上作。adhikaraṇaṃ,【副】结果，因为，为了。adhikaraṇasamatha,【阳】争论或诉讼的解决。adhikaraṇika,【阳】法官。

Adhikaraṇaṃ,【副】由于。

Adhikaraṇī,【阴】铁砧。

Adhikāra,【阳】1.管理。2.办公室。3.热望。

Adhikoṭṭana,【中】断头台或屠夫用的案板。

Adhigacchati (adhi在…上+gam去+a), 1.达到，获得，证得。2.领悟。adhigacchi,【过】。【3.单.过】ajjhagā。【3.复.过】ajjhāgamuṃ。【3.单.祈】adhigacche。adhigaccheyya。【过分】adhigata。

Adhigaṇhāti (adhi在…上+gah+ṇhā), 超越，持有，击败。adhigaṇhi,【过】。

Adhigata, (adhigacchati‘达到’的【过分】)达到。

Adhigama (<adhigacchati获得),【阳】获得，证得，达到，知识。

Adhigameti (adhi在…上+gam去+e), 1.达到，获得。2.领悟。参考 adhigacchati。

Adhiggahita, (adhigaṇhāti‘超越’的【过分】) 超越。

Adhicitta (adhi上等+citta心),【中】较高的心(上等心、增上心)，入定的心( “higher thought”, meditation, contemplation)。AA.3.100./II,364.：adhicittaṃ samathavipassanācittameva.(增上心︰止与观的心)

Adhiceto(adhi上等+ceto心),【中】较高的心(lofty-minded, entranced)。

Adhicca1 (adhīyati 的【独】), 学会了或背诵了。adhiccasamuppanna,【形】不需要因素就能生起，自然的。

Adhicca2(Sk. *adhṛtya, a + *dhicca, ger. of dhṛ), 未支持，无因的(unsupported, uncaused, fortuitous, without cause or reason)。adhiccāpattika,无心之过(guilty without intention)。adhiccuppatti,(spontaneous origin)。adhiccaladdha,(obtained without being asked for, unexpectedly)。adhiccasamuppanna,(arisen without a cause, spontaneous, unconditioned)。

Adhicca3 , 没有理由的(without a cause (for assumption), unreasonable)。

Adhiṭṭhāti, adhiṭṭhahati(adhi在…上+ṭhā站立､存续+a),(Sk. adhitiṣṭhati, adhi + sthā), 站稳，决定，守住，坚持。adhiṭṭhāsi, adhiṭṭhahi,【过】。adhiṭṭhāya,【义】。adhiṭṭhātabba,【未被】。adhiṭṭhahitvā,【独】。adhiṭṭheti, 【使】。

Adhiṭṭhātabba,【义】适合决定的。

Adhiṭṭhāna (<adhi在…上+sthā站立､存续､停止),【中】立足，决定，决议，决心(decision, resolution, aspiration, self determination, will)。adhiṭṭhānavasitā﹐决意(住定)自在，入定的时间能够依自己的意愿而决定。

Adhiṭṭhāya, ([adhiṭṭhāti决定] 的【独】) 决定。

Adhiṭṭhāyaka,【形】指挥，照顾。【阳】监督人。

Adhiṭṭhita, (adhiṭṭhāti 的【过分】﹐梵adhiṣṭhita) 决定，承担，加持，摄受，护念( standing on, looked after, managed, undertaken, governed, undertaking, bent on)。svādhiṭṭhita(su+adhiṭṭhita)﹐善摄受。

Adhipa, adhipati, adhippati,【阳】君主，主人，统治者。trayāḥa adhipatiśikṣāḥ﹐三增上学。

Adhipacca (adhipati主+ya (抽象名词) ) ,【中】主权。

Adhipajjati (adhi在…上+pajjati行), 到达。adhipanna,【过分】。

Adhipaññā,【阴】较高的智慧。

Adhipatana,【中】1.攻击。2.降临。3.跳跃。

Adhipanna, 1.【过分】到达。2.【过分】抓住(adhipajjati‘到达’的【过分】)。

Adhipāta,【阳】破坏。

Adhipātaka,【阳】蠹，蛾，飞蛾，蚱蜢，蝗虫。adhipātikā,【阴】跳蚤。

Adhipāteti, (adhi在…上+pat落下+e), 破坏，毁。

Adhippāya (adhi在…上+pāya前往),【阳】1.意图、欲求(intention, wish, desire); (-adhippāya) desiring (hassadhippāya in play = khiḍḍatthika). 2. 意趣，结论，推论(sense, meaning, conclusion, inference) (cp. adhigama). –-adhippāyena (Instr.) in the way of, like.

A.6.52./III,363.︰“Khattiyā bho Gotama, kiṃ-adhippāyā, kiṃ-upavicārā, kiṃ-adhiṭṭhānā, kiṃ-abhinivesā, kiṃpariyosānā”ti? “Khattiyā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā balādhiṭṭhānā pathavībhinivesā issariyapariyosānā”ti.(尊者瞿昙！剎帝利有何之欲求，有何之近行，有何之所托，有何之思慕，有何之究竟耶？)(婆罗门！剎帝利者欲求财物，以慧为近行，以军为所托，由地而起取着，以掌权为究竟。)

Adhippeta(adhi 在…上+ppa+i，梵 abhipreta),【过分】1.已需要(desired)，已证实(approved of)，符合的(agreeable)。2.已意图(meant)，已了解(understood)。

Adhibhavati (adhi在…上+bhū+a), 击败。adhibhavi,【过】。adhibhūta,【过分】。

Adhibhāsati (adhi在…上+bhāsati说) 对…说。【过】ajjhabhāsi。

Adhimatta,【形】非常的，太多。adhimattā,【阴】过度，太丰富。

Adhimāna,【阳】过度的自我估计，增上慢。

Adhimānika,【形】实际上未证得神圣的智慧，却认为自己已证得。

Adhimuccati (adhi 在…上+muc(梵muc / mokṣ)释放+ya), 1.信解(直译：被确定)。2.被阴灵入身。adhimucci,【过】。adhimutta,【过分】。

Adhimucca,【中】信解，胜解。

Adhimuccana,【中】1.决定。2.鬼入身。

Adhimucchita, (adhimucchati 的【过分】), 已入迷。

Adhimutta, (adhimuccati‘信解、被确定’的【过分】), 已意图，已倾向。 adhimuttaka, 阿提牟哆华，增上信花。

Adhimutti,【阴】决心，性情。adhimuttika,【形】倾向，执着。

Adhimokkha (<[adhi在…上﹑上等]+[muc释放﹑出声] ),【阳】坚固的决心，决心，确定。《广释》(Vibhv.p.82；CS:p.106)：adhimuccanaṃ adhimokkho, so sanniṭṭhānalakkhaṇo, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.(诸信解为‘胜解’，它具有探查相，在所缘上以不动的状态，就像见到(稳固的)因陀陀柱一样。)。《广释》(Vibhv.p.206.；CS:pg.271)︰balavasaddhindriyasaṅkhāto adhimokkho.(胜解︰有力的信根之谓)(十种观染定义「胜解」) 《清净道论》(Vism.466.)：Adhimuccanaṃ adhimokkho. So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno, sanniṭṭheyyadhammapadaṭṭhāno, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.(「胜解」等于信解。有确信的特相；有不犹豫的作用；以决定为现状；以确信之法为近因。当知它于所缘有不动的状态，如因陀罗的柱石(indakhila界标)。)「胜解」不包括在疑相应心里，因当时的心摇摆不定。

Adhimoceti ( adhimuccati‘信解’【使】),使…信解。【2.单.命】adhimocehi。【过分】adhimocita。

Adhimokkha (<[adhi在…上﹑上等]+[muc释放﹑出声] ),【阳】确定。

Adhirohanī,【阴】梯。

Adhivacana (adhi上等+vacana言词) ,【中】上等言词，术语(term)，标明(designation)。

Adhivattati (adhi 在…上+vattati发生), ,发生在…上，击败(overpower)。adhivatti,【过】。

Adhivattha,【形】居住于，住在。

Adhivasati (adhi在…上+vas滞留+a), 居住于，住在。adhivasi,【过】。

Adhivāsaka,【形】持久的；病人。

Adhivāsana (参考 [adhivāseti使之滞留在…上､同意] ),【中】同意。

Adhivāsanā,【阴】坚忍，耐心。adhivāsanakkhanti，坚忍与耐心。adhivāsana, adhivāsanā,【梵】坚忍，安受，忍受。

adhivāsita,【梵】坚忍，忍受，熏习，熏习。

Adhivāseti (adhi在…上+vāseti使…滞留), 1.等候(使之滞留在…上)。2.同意。【过】adhivāesi。【3.单.过】ajjhavāsayi, ajjhavasāyi。【3.单.命】adhivāsetu。(BPA译 1.consent to sojourn 2.consent)。

Adhivāhana (fr. adhi + vah),【中】【形】携带，运送(carrying, bringing, bearing Sn.79);【阴】ādhivāhanī(Th.1, 519.)。yogakkhemādhivāhana, 瑜伽运安稳。

Adhivutti﹐(adhi+vutti,<adhi+vac, cp.Sk.abhivadati) 【阴】表达(expression)，说(saying)，意见(opinion)。adhivuttipada (=adhivacana-pada DA I.103)﹐深解语句(statements of doctrine)。

Adhivuttha, adhivattha, (adhivasati‘滞留在…上’的【过分】)滞留在…上。

Adhisīla,【中】较高的道德。

Adhiseti (adhi在…上+si眠﹑卧+e), 躺着。adhisesi,【过】。adhisayita,【过分】。

Adhīna,【形】依靠的，依赖的，隶属。

Adhīyati, adhiyati, ( [adhi在…上+i去] 的【反照】), 学习，用功学习。adhīyi,【过】。adhīta,【过分】。adhicca,【独】。

Adhunā,【副】现在，最近，崭新。

Adhuva, Addhuva (a无+dhuva永久),【形】无永久。

Adho, adhas,【副】向下(below, uddhaṃ “above” and tiriyaṃ “across”)。【无】在…之下，在…下面。adhokata,【形】降低，转下(turned down, or upside down)。adhogama,【形】下去。adhobhāga(身体的下部),【阳】较低(下)的部份。adhomukha,【形】弯腰，脸向下，颠倒转。

Thus with uddhaṃ and the 4 bearings (disā) and intermediate points (anudisā) at S.I,122; III.124; A.IV,167; with uddhaṃ & tiriyaṃ at Sn.150, 537, 1055, 1068. Expld. at KhA 248 by heṭṭhā and in detail (dogmatically & speculatively) at Nd2 155. For further ref. see uddhaṃ. The compn. form of adho before vowels is adh°.  adhakkhaka锁骨以下(beneath the collar-bone Vin.IV,213. adhagga with the points downward (of the upper row of teeth) J v.156 (+ uddh° expld. by uparima-danta C.). adhagata gone by, past. Adv. °ṃ since (cp. uddhaṃ adv. later or after) J.VI.187 (ito māsaṃ adhogataṃ since one month ago). adhagala (so read for T. udho°) down the throat PvA.104. adhamukha head forward, face downward, bent over, upturned Vin.II,78; M.I,132, 234: Vv 161 (= heṭṭhā mukha VvA.78). adhavirecana action of a purgative (opp. uddha° of an emetic) D.I,12; DA.I,98 (= adho dosānaṃ nīharaṇaṃ); DhsA.404. adhasākhaṃ (+ uddhamūlaṃ) branches down (& roots up, i. e. uprooted) DhA.I,75. adhasira (adj.) head downward J.IV.194. adhasiraṃ (adv.) with bowed head (cp. avaṃsiraṃ) J.VI.298 (= siraṃ adhokatvā heṭṭhāmukho C.). adhasīsa (adj.) head first, headlong J.I.233; v.472 (°ka).

Adhovirecana (adho向下+virecana泻药)﹐【中】向下泻药。

An- (位置在元音为首的字之前), 前缀 1.无。2.不。3.非。4.未(an不+【过分】)。

an(梵an)﹐【字根I.】呼吸(to breathe)。台语：喘气。

Ana-, 不(negative prefix)。

Anaṅgaṇa (an无+aṅgaṇa斑点),【形】无斑点的，无可责难的。

Anacchariya (an非+acchariya不可思议),【形】非不可思议。

Anajjhiṭṭha,【形】未受请求的，不被邀请。

Anaṇa (an无+aṇa负债),【形】无负债。

Anakkhāta﹐【阳】，未被宣布者。

Anatīta (an未+atīta过去﹑跨越【过分】),【过分】1.未过去。2.未跨越。

Anata(=anta)﹐【阳】1.终极。2.边界。【形】终极，末端，尽头，顶端。

Anatta (an无+attan自我﹐梵an-atman),【形】无自我的。【阳】无自我、无我。

Anattan,【形】【阳】，无我。

Anattamana (an不+attamana满意),【形】不满意。

Anattamana,【形】得罪。

Anattha (an无+attha义利),【阳】【中】无义利。

Anatthasaṃhita (an未+attha义利+saṃhita连结【过分】),【形】无利益的，未连结义利。

Anadhivara,【阳】优胜者(=visiṭṭha)。

Ananugiddha (na+anugiddha)不耽溺、不眷恋、不贪婪。

Ananucchavika,【形】不合适的，不适合的，不当的。

Ananucchaviya (an不+anu随+chaviya表皮、皮肤),【形】不随表皮。

Ananubodha (an无+anubodha随觉),【形】【阳】无随觉。

Ananulomika (an不+anulomika随适当的),【形】不适当的。

Ananussuta (an未+anu随+suta听[到]【过分】),【过分】未随听[到]。

Ananubodha (an未+anu随+bodha觉)﹐【阳】不随觉。ananubodhāti abujjhanena ajānanena(不随觉：不觉悟、不知)(A.4.1./II,1.；D.16./II,122~123.、《长阿含2经》 (T1.13 a))。

Ananta,【形】永无止境的，无边的，无限的。pañcānantaryāṇi (梵pañcānantaryāṇi)﹐五无间地狱，即阿鼻地狱，为八大地狱中之最苦处。造作五无间业(pañca kammāni ānantarikāni)所感招的罪业。即：杀母(巴mātughātako paṭijānāti )、杀父(巴pitughātako；梵pitṛaghāta)、杀阿罗汉(巴arahantaghātako；梵arhataghāta)、破和合僧(巴saṅghabhedako；梵saṃghabheda)、出佛身血(巴ruhiruppādako﹐lohituppādako；梵 tathāgatasyāntike duṣṭa-citta-rudhirotpādana)等五逆罪。此五种罪业能招感无间地狱之苦果，故又称五无间业。

Anantara (an无+antara内部､中途),【形】1.无内部。2.无中途。3.下一个，邻接的，随后的。anantaraṃ,【副】在后边。antarābhava (antarā-bhava)(梵), 中阴身、中有(某些部派的观点，上座部不承认)。

Anāmata (an + amata the ā being due to metrical lengthening),【形】不被死亡影响(not affected by death, immortal J.II,56 (= asusāna-ṭṭhāna C.); DhA.II,99.

Anāmanta, Anāmanta- (an + āmanta), 没有问或没有被问(without asking or being asked; in anāmantakata unasked, unpermitted, uninvited J.VI,226; anāmantacāra living uninvited Vin v.132; A.III,259.)。

Antarāyikin (cp. Antarāyika), 【形】【中】有障难(one who meets with an obstacle, finding difficulties. Vin.IV,280 (anantarāye = asati antarāye无障难)。【阴】antarāyikinī。【阴】anantarāyikinī(无障难)。﹝问遮难﹞Suṇātu me, bhante, saṅgho. Ayañca Nāgo ayañca Nando āyasmato Tissassa upasampadāpekkhā. Yadi saṅghassa pattakallaṃ, ahaṃ Nāgañca Nandañca antarāyike dhamme puccheyyaṃ.(尊者们，请僧团听我说，那迦和难陀希望从提舍大德受具足戒。如果对僧团而言时机适当，请让我审问那迦和难陀。)Suṇasi, Nāga, ayante saccakālo, bhūtakālo.(那迦你听着，这是你真实、诚实的时候。) “Yaṃ jātaṃ taṃ pucchāmi, santaṃ “atthī’ti vattabbaṃ, asantaṃ” n’atthī’ti vattabbaṃ.”(有已经发生的事情将会在僧团中问到。有则说「有」，没有则说「没有」。) Santi te evarūpā ābhādhā?”(你有这样的病吗？) “Kuhaṃ?”(痲疯？) “N’atthi, bhante.”(没有，尊者。) “Gaṇḍo?”(疔疮（溃烂）？) “N’atthi, bhante.”(没有，尊者。) “Kilāso?”(癣？) “N’atthi, bhante.”(没有，尊者。) “Soso?”(肺痨（肺结核）？) “N’atthi, bhante.”(没有，尊者。) “Apamāro?”(癫痫？w961m32！iunn5 hin5(羊眩)) “N’atthi, bhante.”(没有，尊者。) “Manusso’si?”(你是人吗？) “āma, bhante.”(是的，尊者。) “Puriso’si?”(你是男人吗？) “āma, bhante.”(是的，尊者。) “Bhujisso’si?”(你是自由人（非奴隶）吗？) “āma, bhante.”(是的，尊者。) “Anaṇo’si?”(你是否无债？) “āma, bhante.”(是的，尊者。) “N’asi rājabhao?”(你是否免除了政府职责？) “āma, bhante.”(是的，尊者。) “Anuññāto’si mātāpitūhi?”(你是否获得父母亲的允许？) “āma, bhante.”(是的，尊者。) “Paripuṇṇavīsativasso’si?”(你是否满二十岁？) “āma, bhante.”(是的，尊者。) “Paripuṇṇaṃ te pattacīvaraṃ?”(你是否具备钵与衣(袈裟)？) “āma, bhante.”(是的，尊者。) “Kinnāmo’si?”(你叫什么名(字)？) “Ahaṃ, bhante, Nāgo nāma.(尊者，我的名（字）是那迦。) “Ko nāmo te upajjhāyo?”(你戒师的名（字）是什么？) “Upajjhāyo me, bhante, āyasmā Tissatthero(or Tissa) nāma.”(尊者，我戒师的名（字）是提舍长老。)

Anandha (an非+andha盲目),【形】非盲目。

Anapāya (an不+apāya离去),【形】不离去。

Anapāyin,【形】不离去。

Anapekkha,【形】没有期待，不求。

Anappaka (an不+appaka少),【形】不少的，很多的，重要的。

Anabhāva (ana不+bhāva变成),【阳】不变成。

Anabhinandati (an不+abhinandati全面欢喜), 不全面欢喜。【过分】anabhinandita 未全面欢喜。【独】anabhinanditvā。

Anabhirata,【形】不乐于。

Anabhirati,【阴】不满，不平，忧郁。

Anamatagga,【形】无始的(开始是未知的)。无始，台语：无起头bo5 khi2 thau5，无寑头bo5 chim2 thau5。

Anaya (a无+naya引导),【阳】无引导。

Anariya (an非+ariya圣),【形】非圣的，卑贱的，粗俗的。anariyapariyesanā﹐【阴】非圣寻求(「不知老病死，愁染法过患，希求深爱着…彼非圣寻求，诸佛所呵毁，是生死根本，智者当远离」(《本事经》,大正4.680a))。

Anala,【阳】火。

Analasa (an不+alasa懒惰),【形】不懒惰。

Analaṅkata,【形】1.不满。2.不装饰。kāmesu analaṅkatā, 贪得无厌(S.1.28./I,15.)。

Anavakāsa (an无+avakāsa机会)﹐【阳】没机会，无空间。

Anavajja (an无+avajja过失),【形】无过失。

Anavajjatā (anavajja无过失+tā状态),【阴】无过失的状态。

Anavaṭṭhita,【形】未处理的，不稳固的。

Anavamānana(an+avamānana),【中】不轻视，尊敬。

Anavaya,【形】不缺乏的，完全的。

Anavarataṃ,【形】不变地，不断地。

Anavarata,【形】持续的。

Anavasesa (an无+avasesa剩下),【形】没有任何剩余。anavasesaṃ,【副】完全，完全地。

Anavhāya(an+avhāya<ā-hū叫﹑邀请)﹐【阳】未受邀。

Anasana,【中】绝食(fasting)。

Anasūyaka(an+asūyaka,梵文同)【形】不发牢骚(not grumbling)，不嫉妒的、不羡慕的(not envious)。

Anassāsika,【形】没有(被)安慰的。

Anākula,【形】不混乱，不纠缠。

Anāgata (an未+āganta来【过分】；= an未+atīta过去),【过分】未来。【阳】未来。

Anāgantar (an不+āgantar来者),【阳】不来者。

Anāgamana,【中】不来。

Anāgataṃ addhānaṃ, 在未来的时间(anāgataṃ未来【阳.单.业】,【过分】。addhānaṃ时间【阳.单.业】)。

Anāgāmitā (anāgāmin不返者+tā状态),【阴】不返者的状态，阿那含果位。

Anāgāmiphala (anāgāmin不返【形】+phala果),【中】不返的果。

Anāgāmin (an不+āgāmin返者), 1.【形】不返。2.【阳】不返者、阿那含果(已证得第三圣果位的圣人)。Vibhv.p.142.︰anāgāminoyeva ariyā puthujjanādikāle, pacchāpi vā pañcamajjhānaṃ tividhampi bhāvetvā saddhādi-indriyavemattatānukkamena pañcasu suddhāvāsesu uppajjanti.(于凡夫等时期证得阿那含圣者，往后作三种修习(遍作、近行、安止修习)修至第五禅，随其信根等的状态，转生到(相应的)五净居天(之一)。) Vibhv.p.142.︰Anāgāmino pana kāmarāgassa sabbaso pahīnattā kāmabhavesu nikantiṃ na uppādentīti kāmalokavajjite yathāladdhajjhānabhūmibhūte yattha katthaci nibbattanti.(阿那含已断一切欲染，已离欲有，不生欲，如获得禅地的众生一样，已免除欲世间，转生到任何禅天。)

Anāgāra,【形】无家( = anagāra无家)。

Anācāra,【阳】不正当的行为，不道德。

Anātura (an无+ātura疾苦),【形】无疾苦。

Anātha,【形】悲惨的，无助的。

Anāthapiṇḍika,【阳】给孤独(人名)。即a-nātha(无助的、孤独的)，piṇḍika，即piṇḍa(饭团)，布施给无助者，故得「给ㄐㄧˇ孤独者」之名。他的本名是须达多(Sudatta)汉译作「善施」(su-datta)。

Anādara,【阳】不敬。【形】不尊敬。anādariya,【中】漠视。

Anādā, anādāya,【独】(na+ādāti), 不拿。

Anādāna (an无+ādāna拿起),【形】无拿起。

Anādiyitvā,【独】不注意，不着手进行。

Anāpucchā,【独】没有问，未经许可，未请求。

Anābhoga (an无+ābhoga构想),【阳】无构想。

Anāmaya,【形】无疾病的。

Anāimasita, anāmaṭṭha,【形】不接触的。

Anāyatana,【中】不合适的地方。

Anāyāsa,【形】无麻烦的。anāyāsena,【副】容易地。

Anāyussa (an无+āyussa长寿),【形】无长寿。

Anāyūhana,【中】非努力(non-exertion)。

Anāyūha (<āyūhati的【单.主】,【现分】)﹐努力。

Anāyūhanta, 【现分】不努力(not-exerting)。

Anārammaṇa, 【中】无所缘。Ud.p.80.(8-1)︰“Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī, na āpo, na tejo, na vāyo, na ākāsānañcāyatanaṃ, na viññāṇañcāyatanaṃ, na ākiñcaññāyatanaṃ, na nevasaññānāsaññāyatanaṃ, nāyaṃ loko, na paraloko, na ubho candimasūriyā. Tatrāpāhaṃ, bhikkhave, neva āgatiṃ vadāmi na gatiṃ, na ṭhitiṃ, na cutiṃ, na upapattiṃ; appatiṭṭhaṃ, appavattaṃ, anārammaṇamevetaṃ. Esevanto dukkhassā”ti.(诸比丘！彼处无地(na paṭhavī；neither earth)，无水(na āpo；nor water)，无火(na tejo；nor fire)，无风(na vāyo；nor air)；无空无边处(na ākāsānañcāyatanaṃ；neither the sphere of infinite space)，无识无边处(na viññṇānañcāyatanaṃ；nor of infinite consciousness)，无所有处(na ākiñcāññāyatanaṃ；nor of nothingness)，无非想非非想处(na nevasaññā-nāsaññāyatanaṃ；nor of neither-consciousness-nor-unconsciousness)；无此生(n’āyaṃ loko；neither this world)，无他生(na paraloko；nor a world beyond)，亦无二(此生、他生)(ubho；nor both together)；无日月(candima-suriyā)。诸比丘！我说彼处无去(na āgatiṃ；no coming to birth)，无来(na gatiṃ；no going [from life] )；无住(na ṭhitiṃ；no duration)，无死(na cutiṃ；no falling)，无再生(na upapattiṃ；no arising)；无依护(na appatiṭṭhaṃ；not something fixed)、无转生(appavattaṃ；moves not on 无转起)、无所缘(anārammaṇam；not based on anything)；这是苦尽。)

Anārambha, Anārambbha【形】无骚动的，清净的。Pārā.III,151.︰Anārambhaṃ nāma na kipillikānaṃ vā āsayo hoti, na upacikānaṃ vā āsayo hoti, na undurānaṃ vā āsayo hoti, na ahīnaṃ vā āsayo hoti, na vicchikānaṃ vā āsayo hoti, na satapadīnaṃ vā āsayo hoti.(︰。)

Anālaya (an无+ālaya附着),【阳】无附着。【形】无执着的。

Anālāpa (an不+ā向+lāpa闲聊【阳】),【阳】不交谈。

Anāvāṭa(an未+āvaṭa覆盖【过分】),【过分】未覆盖。【形】未关上的。

Anāvattī (an不+āvattin返者), 1.【形】不返。2.【阳】不返者、不归者。

Anāvaraṇa,【形】开着的，无障碍的。

Anāvila (an无+āvila混浊),【形】无混浊，干净的。

Anāvuttha (an未+āvuttha住【过分】),【过分】未住。【形】不居住的。

Anāsaka(an + āsaka)(cp. Sk. anāśaka nt.),【形】不食，断食(fasting, not taking food)(= bhatta-paṭikkhepa DhA III,77.)。

Anāsakatta,【中】绝食 (= abhojana SnA 292.)。

Anāsava(an无+ā向+śru流动),【形】无流向(无漏)( free from the 4 intoxications)。【阳】无流向者(无漏者)。

Anāḷhika,【形】贫穷的，一无所有的人。

Anāhāra (an无+āhāra食物),【形】无食物。

Aniketa(a无+niketa住所)﹐【中】住所，家。aniketa =ageha。

Aniketasārī(a无+niketa住所+sārī接着的)﹐【形】无栉比鳞次的住所。

Anikkasāva (a不+nikkasāva无浊秽【形】),【形】未摆脱浊秽的。

Anikkujjati (a不+nikkujjati倾覆), 不倾覆。【阳.单.主﹐现分】anikkujjanto。

Anigha,【形】无恼乱的、无烦恼的。

Anicca,【形】无常的，不稳定的，变动不居的，变迁的(日语：推移sui i)(impermanent, transience)。【中】无常的。SA.22.122./II,334.：abhāvākārena aniccato, paṭipīḷanākārena dukkhato, ābādhaṭṭhena rogato, antodosaṭṭhena gaṇḍato, tesaṃ tesaṃ gaṇḍānaṃ paccayabhāvena vā khaṇanaṭṭhena vā sallato dukkhaṭṭhena aghato, visabhāgamahābhūtasamuṭṭhāna-ābādhapaccayaṭṭhena ābādhato, asakaṭṭhena parato, palujjanaṭṭhena palokato sattasuññataṭṭhena suññato, attābhāvena anattato. Evamettha “aniccato palokato”ti dvīhi padehi aniccamanasikāro, “suññato anattato”ti dvīhi anattamanasikāro, sesehi dukkhamanasikāro vuttoti veditabbo. (由无常：以成为乌有；由苦：以成为压迫；由病：疾病之义；由痈：以身内腐败之义；由剌(=箭)：各种诸痈以因缘存在或以挖之义；由痛：以苦之义；由病：以四大种异常因素、病因缘之义；由外(=他)：以非自己的之义；由坏：以崩溃之义；由空：以众生空性之义；由无我：以非个性、非个体之义。如是在此，‘由无常、由坏’两句是从无常作意。‘由空、由无我’两句是从无我作意。其它所说的是从苦作意应可知。)佛陀的遗教(pacchimabuddhavacanaṃ)D.16./II,156.：“handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti.(啊！现在，诸比丘！我告诉你们，诸行是衰灭法，当不放逸，使之完全。) DA.16./II,593.(=SA.6.15./I,223.)：Appamādena sampādethāti sati-avippavāsena sabbakiccāni sampādeyyātha.(成就不放逸︰与(正)念不分离，于一切(时地)应该完全被做到。) S.22.102./III,155.：“Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati”.(诸比丘！已修习无常想，多修习者，遍抓拿(pariyādiyati<pari遍+ādiyati抓拿)一切‘欲染’(kāmarāga：对感官的染着)，遍抓拿一切‘色染’(rūparāga：色染，分别蓝色等色法的染着– S-ṭ.(S.35.70.)CS:p.2.293)，遍抓拿一切‘有染’，遍抓拿一切无明，连根拔起一切我慢(samūhanati<(saṃ一起+ūhanati2拉出)：连根拔起)) 《杂阿含270经》世尊告诸比丘：「无常想修习多修习，能断一切欲爱、色爱、无色爱、掉、慢、无明。」《增壹阿含38.1经》(T2.717.3)世尊说：「比丘！当修无常想时，而无欲心，彼以无欲心，便能分别法，思惟其义，无有愁、忧、苦、恼。彼以思惟法义，则无愚惑错误修行。若见有斗诤者，彼便作是念：此诸贤士不修无常想，不广布无常想，故致此斗讼耳。彼以斗诤不观其义，以不观其义，则有迷惑之心，彼以执此愚惑，而命终入三恶道–饿鬼、畜生、地狱中。是故，诸比丘！当修无常想，广布无常想，便无瞋恚、愚惑之想，亦能观法，亦观其义。若命终之后，生三善处，生天上、人中、涅盘之道。」

Aniccatā (anicca无常+tā状态),【阴】无常的状态。

Aniccasaññā (anicca无常+saññā想),【阴】无常想。

Anicchanta, anicchamāna,【现分】不愿意。

Anicchā(an + icchā) ,【阴】无欲、不爱好、冷静(dispassion, without desires, not desiring)。aniccha,【形】无欲。

Anicchāretvā (a不+nicchāretvā ( nicchāreti‘使…爆出’的【独】),【独】不使…爆出。

Aniñjana,【中】不动性。

Aniñjita,【形】坚决的，没受到干扰的, 镇定的。

Aniṭṭha,【形】不可喜的。【反】可喜的(iṭṭha)，或极可喜的(ati-iṭṭha)。

Aniṭṭhita,【形】未完成的。

Anidassana (a无+nidassana示现),【形】无示现。

Anindita (a未+nindita责难【过分】),【过分】无可责难。【形】无可责难的。

Anindiya,【形】值得不轻视的。

anipanna (a未+ni+pad去),【过分】未躺下。

Anipphala(a不+ni无+phala果报)﹐不会没有果报。

Anibbisaṃ (a无+nibbisaṃ发现【现分】),【现分】无发现【阳.单.主】。

Anibbisanta,【现分】不发现。

Animitta (a无+nimitta相),【形】无相。animitta ceto-samādhi,无相心定(无想心定)。M.A.43./II,355.：Animittā cetovimutti nāma terasa dhammā–vipassanā, cattāro āruppā, cattāro maggā, cattāri ca phalānīti. Tattha vipassanā niccanimittaṃ sukhanimittaṃ attanimittaṃ ugghāṭetīti animittā nāma. Cattāro āruppā rūpanimittassa abhāvena animittā nāma. Maggaphalāni nimittakaraṇānaṃ kilesānaṃ abhāvena animittāni.(无相心解脱有四法：毘婆舍那、四无色、四道和四果。此处毘婆舍那是解开常相、乐相、我相，名为无相。四无色是没有色相，名为无相。道与果是没有污染的作相，名为无相。)animittaṃ cetosamādhiṃ﹐无相心三摩地(「阿难！当如来不作意一切相(sabbanimittanaṃ=rūpanimittādīnaṃ色相)之时，及灭绝任何感受(ekaccānaṃ vedanānaṃ=lokiyānaṃ vedanānaṃ诸世间的感受)而入于无相心三摩地(phalasamāpatti「果三摩钵地」，巴宙译：《大般涅盘经》误译作：「灭想定」)，阿难！此时如来(老化)之身，才完全舒服的(phāsutaro)。」(D.16.Mahāparinibbānasuttaṃ大般涅盘经﹐CS:p.2.86；Dīgha-aṭṭhakathā CS:p.2.138；Dīgha-ṭīkā CS:p.2.146)

Animmātar (a无+nimmātar创造者),【阳】无创造者。

Animmita (a未+nimmita创造【过分】),【过分】未创造。

Animisa(a+nimisa),【形】不眨眼的。

Aniyata,【形】不确定的，未决定的。

Aniyamitapaccattaṃ, 不限定主格。i.e.︰yaṃ︰那(what)。

Aniyyāna (a不+niyyāna出去),【形】不出去。

Anirākatajjhāna, 【阳】不轻视禅那。MA.6./I,157.︰Anirākatajjhānoti bahi anīhaṭajjhāno, avināsitajjhāno vā, nīharaṇavināsatthañhi idaṃ nirākaraṇaṃ nāma. Thambhaṃ niraṃkatvā nivātavuttīti-ādīsu cassa payogo daṭṭhabbo.(不将禅那排除在外，或不消灭禅那；以排除和消灭为此轻视（之义）。)

Anila,【阳】风。anilapatha,【阳】天空。aniloddhuta,【形】被风摇动。

Anipphannarūpa﹐不完成色(1.空界、2.身表、3.语表、4.色轻快性、5.色柔软性、6.色适业性﹐加两种表色、7.色积集、8.色相续、9.色老性、10.色无常性)，色法的一类，不可作为观禅的目标。

Anivattana,【中】非中止，未中断，无填塞。

Anivesana (a无+nivesana依恋),【形】无依恋。

Anisammakārī,【形】不考虑地行动的，匆匆的。

Anissara,【形】没有影响力的。

Anissita (a未+nissita向下依靠【过分】),【过分】未(向下)依靠。Ud.p.81.(8-4) ︰“Nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena . Esevanto dukkhassā”ti.(有所依止(nissitassa；cling)，即有动摇(calitaṃ；waver)；无所依止(anissitassa)，即无动摇，无动摇则轻安(passaddhi；calm)，轻安则无喜(rati na hoti；no bending)，无喜则无往来(āgatigati na hoti；coming-and-going即轮回)；无往来，则无死生(cutāpapāto na hoti)，无死生，则无此世、他世(n’ev’idha na huraṃ；no““here” or “yonder”)；亦无两者之中(ubhayamantare；nor anything between the two)，这是苦尽。)

Anīka,【中】1.军队。2.阵势。anīkagga,【中】军队的排列。anīkaṭṭha,【阳】王室保镖。

Anīkadassana (anīka军队､阵势+dassana见)﹐阅兵。

Anīgha (an无+īgha恼乱), Anigha﹐无恼乱的、无烦恼的。

Anītika,【形】无受伤的，无伤害的，无灾的。

Anītiha,【形】不基于风闻的，亲自知道的。

Anu-, I.【前缀】随，跟随，渐次，顺，从。II.【形】小的。

Anukaṅkhī,【形】渴望。

Anukantati (anu随+kant切割+a), 随切割，割入，修剪。anukanti,【过】。

Anukampaka, anukampī (<anukampati怜愍),【形】慈悲的，体恤的，有同情心的人。hitānukampī, 怜愍此利益。

Anukampati (anu随+kamp震动+a), 体恤(reciprocate)，同情(直译：随震动)。anukampi,【过】。anukampita,【过分】。anukampituṃ,【不】。

Anukampana,【中】Anukampā,【阴】同情，慈悲。

Anukampā (<anukampati怜愍),【阴】怜愍。

Anukampin (cp.[anukampaka怜愍]) 【形】怜愍。

Anukampita, (anukampati 的【过分】), 已同情。

Anukaroti (anu随+kar作+o), 跟随作，模仿，重复。anukari,【过】。anukata,【过分】。【单.壹.现】anukaromi。

Anukāra,【阳】模仿。

Anukārī,【三】模仿者，仿效者。

Anukiṇṇa, (anukirati 的【过分】), 已撒满，已点缀。

Anukubbati, 相同于 anukaroti。anukubbanta,【现分】模仿。

Anukūla﹐Anukula(anu + kūla, opp. paṭikūla)﹐【形】称许的，适用的，愉快的(favourable, agreeable, suitable, pleasant)。anukūlabhāva,【阳】彬彬有礼，殷勤，柔顺。anukūlavāta,【阳】愉快的风。

Anukkama,【阳】1.次序，顺序，秩序，连续。2.马勒(缰､辔､缰绳的总称)。anukkamena,【副】逐渐地，及时地，在适当时。

Anukkamati (anu随+kamati走),随…走。

Anukhuddaka (anu随+khuddaka微小),【形】较小的，次要的，随微小的。BPA译：minor。

Anuga (anu随+gam去､落入),【形】下列的，其次的，跟随的。

Anugacchati (anu随+gam去+a), 跟随，追逐，追求。anugantabba,【义】。anugacchi,【过】。anugata,【过分】。anvagū,【过.3.复】。

Anugata, (Anugacchati的【过分】), 已陪伴，已进入。

Anugati,【阴】跟随，附着。anugatika﹐跟随者。

Anugama,【阳】anugamana,【中】跟随。

Anugāmika, anugāmī,【形】追随的，追随者，信徒。

Anugāhati (anu随+gāh冲进+a), 投入，跳入，进入(to plunge into, to enter)。anugāhi,【过】。

Anugijjhati (anu随+gidh贪婪+a), 企图占有，渴望。anugijjhi,【过】。

Anugiddha (Anugijjhati的【过分】),已贪婪，已耽溺，已不眷恋。

Anugaṇhāti, anuggaṇhāti (anu随+gaṇhāti握持), 随握持，督导。anuggaṇhi,【过】。Anugaṇhanto﹐【阳.单.主﹐现分】。

Anuggaṇhana,【中】anuggaha,【阳】督导，协助。

Anuggahita (anuggaṇhāti‘帮助’ 的【过分】), 已怜悯，已督导(“taking up”, compassion, love for, kindness, assistance, help, favour, benefit)。

Anuggaha1(anu随+grah (梵grah)握持),【阳】随握持(直译)，督导。sattvānugrāhakaṃ śīlam,【梵】饶益有情戒。

Anuggaha2 (an + uggaha) ,【形】不督导(not taking up Sn.912 (= na gaṇhāti Nd1 330)。

Anuggāhaka,【三】帮忙者，赞助人。

Anuggiranta,【现分】不做声，不谈话。

Anugghāṭeti (anu随+u+ghaṭ (梵ghaṭ)尽力+e), 打开，解开。anugghāṭesi,【过】。

Anucaṅkamati (anu随+kam+a), 跟着经行。anucaṅkami,【过】。

Anucara,【阳】随从，待人。

Anucarati (anu随+car移动+a), 跟随，练习。anucari,【过】。

Anucaraṇa,【中】练习，执行。

Anucarita (Anucaraṇa的【过分】), 已陪伴，已弥漫，已熟练。

Anuciṇṇa, (anucarati 的【过分】), 已熟练，已达到，已熟知。

Anucināti (anu随+ci +nā), 收集，练习。anucini,【过】。

Anucita (na不+ucita),【形】不适当的，不适合的。

Anucinteti (anu随+cit+e), 考虑。anucintesi,【过】。

Anuccārita,【形】不出声的，不举起的。

Anucciṭṭha,【形】未触及的，非残余的(食物)。

Anucchavika,【形】适当的，正当的，适合的。

Anuja,【阳】兄弟。

Anujā,【阴】姊妹。

Anujāta,【形】所生的，相似的(父亲)。

Anujānāti (anu随+ñā知+nā), 允许，许可。anujāni,【过】。

Anujīvati (anu随+jīv命+a), 维持生活。anujīvi,【过】。

Anujīvī,【三】依赖的人。

Anuju,【形】不直的，弯曲的。

Anuññā,【阴】批准，同意，支持，制裁，认可，许可。

Anuññāta, (anujānāti 的【过分】), 已允许，已许可，已准许，已制裁。

Anuṭṭhahanta, anuṭṭhāna, anuṭṭhātu,【形】不自我振奋者，不活动的 (人)。

Anuṭṭhāna,【中】不活动。【形】不起来的。

Anuṭṭhita,【形】1.不起来的。2.办妥，做了。

Anuḍahati (anu随+dah放置+a), 烧完，消费。anuḍahi,【过】。

Anuḍahana,【中】烧。

Anutappati (anu随+tappati1被灼热；Sk. anutapyate, pass. of anutapati), 悔改、忏悔、后悔(to be sorry for, to regret, repent, feel remorse)。anutappi,【过】。

Anutāpa(<anu + tāpa),【阳】懊悔、苦闷(anguish, remorse, conscience)。

Anutiṭṭhati(anu随+ṭhā(梵sthā)站着+a), 1.站在附近。2.同意。

Anutīra,【中】河岸或海岸的附近。anutīraṃ,【副】沿着河岸或海岸。

Anuttara (an无+uttara更上【形】),【形】无比的，无超越的，无上的，甚深的。音译：阿耨(ㄋㄡˋ)多罗。anuttariya,【中】优越，优点。阿耨。anuttaraṃ sammāsambodhiṃ (梵anuttarāṃ samyak-saṃbodhim)﹐无上菩提，阿耨多罗三藐三菩提。

Anuttāna,【形】1.不浅的，深的。2.模糊的，晦涩的。

Anutthunana,【中】低语，哀号，悲叹，扌亨扌亨扌亨扌亨(台语hinn hinn hainn hainn)。

Anutthunanta, [anutthunāti呻吟] 的【现分】。

Anutthunā (<anuthunati随悲叹),【阴】随悲叹。

Anutthunāti (anu随+thunati悲叹), 呻吟(台语：亨呻hainn chan)，哀悼，悲悼。【阳.单.主﹐现分】anutthunaṃ。

Anutrāsī,【三】不害怕的人，无畏者。

Anudadāti (anu随+dā给+a), 允许，承认。

Anudayā, anuddayā, (anu随+dayā同情),【阴】哀愍。

Anudahati (anu随+dah放置+a), 烧完，消费。参考 Anuḍahati。

Anudisā (anu随+disā方),【阴】东南西北之间的方向(即：东南、西北、东北、西南)。(注：直译是随着的方向，顺时针方向为据，例如：东的(puratthimāya) anudisā 是东南，西的(pacchimāya) anudisā 是西北，南的(dakkhināya) anudisā 是西南，北的(uttarāya) anudisā 是东北。)

Anuddayā,【阴】同情，慈悲。参考 Anukampā。

Anuddiṭṭha,【形】不指出的，不说出的。

Anuddhaṃseti (anu随+dhaṃs落下﹑毁灭+e), 随着落下，随着破坏。S.20.10./II,271.︰「他看到少穿的(dunnivatthaṃ)或穿薄衣的(duppārutaṃ)女人，随着落入染心(rāgo cittaṃ anuddhaṃseti)。」

Anuddhaṭa,【形】不拔出的，不破坏的。anuddhatindriya, 不入侵根(门)。

Anuddhata (an未+uddhata抬高【过分】),【形】不骄傲的，不自负的。【过分】未抬高。

Anudhamma (anu随+dhamma法),【阳】奉公守法，合法。【中】随法。

Anudhammacārin (anudhamma随法+cārin行),【形】行于随法。

Anudhāvati (anu随+dhāvati追), 追随。anudhāvi,【过】。

Anunaya(<anuneti随引导),【阳】友善(friendliness)，礼貌(courtesy)，谄媚(fawning曲意迎合)(台语︰thiam2 bi7)。iṭṭhāniṭṭhesu anunayapaṭighappahānaṃ, 断了好恶。anunayapaṭighābhāvato, 好恶不存在。

Anunayati (anu随+nayati引导=[anuneti随引导]),随引导。【现分】anunayamāna。

Anunāsika,【形】鼻音。

Anuneti (anu随+nī引导+e), 随引导(leading along)，安抚，安慰。anunesi,【过】。【现分】anunayamāna。

Anunetu,【阳】调解人，和事佬。(台语：公亲kong chin、公道伯kong to7 peh)。

Anupa, anūpa﹐【阳】【形】有水的(watery)，潮湿(moist)，沼泽(watery land)。

Anupakkuṭṭha,【形】无可责难的，不可指责的。

Anupakkajja,【独】侵犯了，侵占了。

Anupagacchati (anu随+pa出+gacchati去)﹐随出去。

Anupagamma (an不+upa全部+gacchati去) 的【独】),【独】全部不去，避开。

Anupaghāta(an无+upaghāta全部损坏),【阳】无全部损坏，无伤害。

Anupacita,【形】不累积的。

Anupacchinna,【形】继续的，不停地进行的。

Anupaññatti,【阴】补足的规则。

Anupaṭipāṭi,【阴】连续。anupāṭiyā,【副】连续地，井然有序地。

Anupaṭṭhita,【形】不呈现的，不到达的。

Anupatati (anu随+patati落下), 随…落下，降临。anupati,【过】。【过分】anupatita。

Anupatita (Anupatati的【过分】), 已受到影响，已被压迫。

Anupatti,【阴】达到。

Anupada (anu随+pada足[迹]),【形】【阳】(巴利语辞典:【中】), 跟随(他译：不断)。

Anupadaṃ,【副】1.逐字地。2.随后地。

Anupadātar, anuppadātar,(<anupadeti献出),【阳】献出者。

anupadeti (anu随+pa出+dadāti给与､施), 献出，供献，提供。【单.壹.未】anupadassāmi。【3.单.未】anupadassati,anuppadassati。

Anupaddava (an无+upaddava危害),【形】无危险的，无危害的。

Anupadhāretvā,【独】忽视，没考虑。

Anupabbajati (anu随+pa+vaj去﹑走+a), 跟随出家。

Anupapanna (an未+upapanna被生(在),【过分】未被生[在]。

Anupameya,【形】无比的。

Anuparigacchati (anu随+pari+gam去+a), 迂回地走(台语：囷路khun5 loo7，抛大箍围pha tua7 khoo ui5)。anuparigacchi,【过】。anuparigamma, 【独】。S.3.8./I,75.︰“Sabbā disā anuparigamma cetasā, Nevajjhagā piyataramattanā kvaci. Evaṃ piyo puthu attā paresaṃ, Tasmā na hiṃse paramattakāmo”ti.(以心遍察诸方，不见有比自己可爱；他人都是爱他自己的，爱自己的(attakāmo)不要害他人。)

Anuparidhāvati, (anu随+pari+dhāv追+a),上下地跑，迂回地跑。anuparidhāvi,【过】。

Anupariyāti (anu随+pari遍+yāti去), 迂回地走。anupariyāyi,【过】。

Anupariyāya (<anupariyati随…遍去),【副】环绕。

Anuparivattati (anu随+pari+vat转+a), 旋转不息地移动，连续地旋转。anuparivatti,【过】。

Anuparivattana,【中】随着滚动，进化的。

Anupalitta, anūpalitta,(an未+upalitta全部涂染【过分】),【过分】未全部涂染。【形】无污点的，未涂污的。

Anupavajja,【形】无可责难的。

Anupavatteti, Anuppavatteti, (anu随+pavatteti使…彻底转动), 使…随彻底转动，继续地旋转，继任。anupavattesi,【过】。

Anupavādaka (an无+upavādaka数说),【形】无数ㄕㄨˇ说。

Anupavecchati, Anuppavecchati, (anu随+pavecchati给与), 随给与。

Anuppavesana(fr. caus. anupavisati),【中】供应(supplying)。

Anupaviṭṭha, (Anupavisati的【过分】)进去，进入。

Anupavisa(anu随+pavisa进入)﹐随入。

Anupavisati (anu随+pa+vis进入+a), 进去，进入(VvA.42= ogāhati)。anupavisi,【过】。anupavisitvā﹐【独】。anupaviṭṭha,【过分】。caus. anupaveseti。

Anupasampanna,【形】未受具足戒者，非比丘。

Anupassaka,【形】观察者，考虑者。

Anupassati (anu随+passati看), 随看(他译：观)，观察。anupassi,【过】。

Anupassanā (梵ānupaśyanā),【阴】1.考虑。2.随观，了解，觉察，领会，真正认识。《无碍解道》(Paṭisambhidāmagga)说七种随观：(1)无常随观(aniccānupassanā)–观照身心是无常的，观察到身心是剎那的生灭，可破除诸有情认为是永恒的迷思。(2)苦随观(dukkhānupassanā)–观照身心是苦的。(3)无我随观(anattānupassanā)–观照身心是无我的。(4)厌离随观(nibbidānupassanā)–观照身心为无常、或苦、或无我，而厌离身而不喜爱身。(持续地观照无常、苦、无我达到成熟程度，就会生起以下的随观) (5)离染随观(virāgānupassanā)–远离贪染。(6)寂灭随观(nirodhānupassanā)–随观诸行的剎那灭。(7)舍遣随观(paṭinissaggānupassanā)–以毘钵舍那而遍舍蕴及诸行的烦恼，而跳入涅盘。干观行者持续观察呼吸之触(及鼻端)或集灭法(心、身、鼻之生灭)或感受等，是最方便下手随观生灭的方法。(c.f.M.A.6./I,157.)

Vbh.p.201-2.︰Tattha katamā anupassanā? Yā 1paññā 2pajānanā 3vicayo 4pavicayo 5dhammavicayo 6sallakkhaṇā 7upalakkhaṇā 8paccupalakkhaṇā 9paṇḍiccaṃ 10kosallaṃ 11nepuññaṃ 12vebhabyā 13cintā 14upaparikkhā 15bhūrī 16medhā 17pariṇāyikā 18vipassanā 19sampajaññaṃ 20patodo paññā 21paññindriyaṃ 22paññābalaṃ 23paññāsatthaṃ 24paññāpāsādo 25paññā-āloko 26paññā-obhāso 27paññāpajjoto 28paññāratanaṃ 29amoho 30dhammavicayo sammādiṭṭhi– ayaṃ vuccati anupassanā. Imāya anupassanāya 1upeto hoti 2samupeto 3upāgato 4samupāgato 5upapanno 6sampanno 7samannāgato. Tena vuccati “anupassī”ti.(此中，什么是‘随观’？凡是1慧、2智慧、3检择(简择)、4思择、5择法、6解了、7近察、8直察、9聪叡、10善巧、11审悉、12审察、13思、14近解、15叡智、16怜俐、17遍察、18毘婆舍那、19正知、20导慧、21慧根、22慧力、23慧剑、24慧宫殿、25慧明、26慧现、27慧光、28慧宝、29无痴、30择法之正见–这被称为「随观」。1已获得、2已全获得、3已进入、4已接近、5已生起、6已发生、7已成就随观。因此被称为「随观」。)

Anupassin (<anupassati随看),【形】随看；观察者，考虑者。参考 Anupassaka。

Anupahhacca (na不+upa近+han打+ya), 没受伤的，没困扰的。

Anupahata,【形】无损坏的，无破坏的。

Anupāta,【阳】语言攻击。

Anupātī,【三】攻击者，跟随者。

Anupādā (an无+upādiyati取) 的【独】) 无可执着，无取。anupādā paritassanā hoti(不取着而有恐怖)。

Anupādāna (an无+upādāna取),【形】1.不执着的。2.没燃料，无动力。【中】无取。

Anupādiyaṃ (an无+upādiyaṃ取( upādiyati的【现分】),【现分】无取。

Anupādiyāna (an无+upādiyāna取(upādiyati的【现分】),【现分】无取。

Anupādiyati (an+upa+ā+dā +i+ya), 执取(not to take hold of)，抓住(not to grasp)，攀缘(not cling to)。anupādiyi,【过】。anupādiyaṃ , 【现分】。 anupādāya, anupādiyitvā, 【独】。

Anupādisesa (an无+upādisesa剩余取),【形】无剩余取(他译：无余依)。没有任何剩余。

Anupādisesa-nibbānadhātu(anupādisesā nibbānadhātu)﹐【阴】无余涅盘界。阿罗汉入灭(parinibbāti)后，所称的涅盘界。五蕴已完全被舍弃，不再后有。在注疏里有时称之为「诸蕴之完成灭尽」(khandha-parinibbāna)。《如是语经》Itivuttaka：“Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti. Ayaṃ vuccati, bhikkhave, anupādisesā nibbānadhātu. .(于此，诸比丘！阿罗汉比丘已漏尽，住立(梵行)，应作已作，舍重担，达自利(=阿罗汉)，遍尽有结，以正智而解脱。然于一切觉受成为无喜而清凉，诸比丘！这称为无余涅盘界。)。《本事经》：「诸行犹相续，诸所受皆灭，寂静永清凉，名无余涅盘。」(T4.673a)

Anupāpuṇāti (anu随+pa+ap+unā), 到达，达到。anupāpuṇi,【过】。【过分】anupatta, anuppatta。

Anupāpeti,【使】(anu随+pāpuṇāti得达), 引导，带领 。anupāpesi,【过】。

Anupāya (an无+upāya方法),【形】无方法。【阳】错误的方法。

Anupāyāsa,【形】无悲伤的，宁静的。

Anupārambhacitta﹐不存心。

Anupālaka,【形】保卫，保护。【阳】保护者。

Anupālana,【中】维护，保护。

Anupāleti (anu随+pāl保护+e), 维持，保卫。anupālesi,【过】。

Anupucchati (anu随+pucch询问+a), 询问，问明，查究。anupucchi,【过】。

Anupuṭṭha (Anupucchati的【过分】), 已被询问。

Anupubba (anu随+pubba以前),【形】连续的，逐渐的，逐步的，渐进的。anupubbaṃ, anupubbena,【副】逐渐地，不久以后。anupubbatā,【阴】分等级，顺序，阶级，连续。

Anupubbi-kathā,【阴】次第说法(gradual instruction, progressive talk随顺说、渐说)，诸佛说法的方式，先说某法，该法被接受之后，再说更深的法。经中说，先说端正法，闻者欢悦；次说施、戒、生天法，毁呰欲为灾患，生死为秽，称叹无欲为妙，道品白净。闻法者若有欢喜心、具足心、柔软心、堪耐心、升上心、一向心、无疑心、无盖心，有能有力堪受正法，再说四圣谛。

Anupubbena ( anupubba‘随顺序’的【工】),【副】随顺序。

Anupekkhati (anu随+upa近+ikkh见+a), 熟虑。anupekkhi,【过】。anupekkhita,【过分】。manasanupekkhita, 通达人性。

Anupekkhanā,【阴】考虑。anupekkhanātā﹐。

Anupeti (anu随+pa出﹑在前+i去)﹐在前随去。

Anupeseti (anu随+pes发送+e), 发出，放出，长出。anupesi,【过】。

Anuposiya,【形】被滋养的，被养育的。

Anuppatta (anupāpuṇāti 的【过分】)已到达，已达到。

Anuppatti,【阴】抵达，达到。(na+uppatti)停止轮回。

Anuppadātu,【阳】布施者，授予的人。

Anuppadāna,【中】给，移交。S.42.9./IV,324.︰nābhijānāmi kiñci kulaṃ pakkabhikkhānuppadānamattena upahatapubbaṃ.(我不证知曾有任何家庭因施给乞熟饭者而有所伤害。)

Anuppadinna, (anuppadāti的【过分】) 分发，移交。

Anuppadāti (anu随+pa+dā给+a), anuppadeti (anu+pa+dā+e),分发，移交，付予。

Anuppanna (an未+uppanna被生【过分】),【过分】未被生。【形】不出生，不生起。

Anuppabandha,【阳】anuppabandhanā,【阴】继续的期间。

Anuppabandhati﹐继续。

Anuppāda (an无+uppāda被生),【阳】未被生。

Anuppharaṇa, Anupharaṇa,【中】扩散。

Anupiya﹐Anuppiya﹐(anu + piya), 【形】谄媚，高兴(flattering, plessant)。anuppiyabhāṇī, 谄媚说者。D.31./III,186.︰“Catūhi kho, gahapatiputta, ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. 1Pāpakaṃpissa anujānāti, 2kalyāṇaṃpissa anujānāti, 3sammukhāssa vaṇṇaṃ bhāsati, 4parammukhāssa avaṇṇaṃ bhāsati.(居士子！「谄媚者」有四种状况，可以视为像朋友的非朋友。一、也纵容(做)恶事。二、也不许(做)善事。三、当前赞美。四、背后毁谤。)

Anubaddha (anubandhati的【过分】), 已连接，已跟随。

Anubandhati (anu随+bandhati系缚), 追求，跟随，连接。anubandhi,【过】。anubaddha,【过分】。anubandhiṃ padāpadaṃ﹐亦步亦趋。Tena…bhikkhunā yāvajīvaṃ pi so puggalo anubandhitabbo, na pakkamitabbaṃ, api panujjamānena pīti.(由那比丘一生可以追随其人，即使被排斥，亦不应出走。)

Anubandhana,【中】1.连接。2.追。3.跟随。

Anubala,【中】1.帮助，刺激。2.后卫。

Anubujjhati (anu随+budh醒+ya), 构思，明白(台语：知影cai iann2)。anubujjhi,【过】。

Anubujjhana,【中】理解，醒悟。

Anubuddha (anubujjhati‘随觉’的【过分】), 随觉，已构思，已明白。

Anubodha (anu随+bodha觉),【阳】随觉，知识，理解。

Anubyañjana﹐anuvyañjana,【中】随形好(accompanying attribute)，次级的相(cf. 大人相mahāpurisa-lakkhaṇa)。Abl.anuvyañjanaso( in detail)。Anubyañjanagāhin, taking up or occupying oneself with details, taken up with lesser or inferior marks。「八十种好」(巴asīti- anubyañjanāni；梵aśīty-anuvyañjanāni)，巴利三藏中似乎没有详细的列举。本文依据Encyclopsedia of Buddhism(Vol.1.p.785, 1961.) (详见︰Mahāvyutpatti(BB.XIII,p.6翻译名义大集)、Lalitavistara(Lal.106,普曜经)、Dharmasamuccaya(84,阿毗达磨集论)、Dharmapradipikā(13、14, 法灯)。【指甲】︰赤铜色指甲(tāmranakha)；软指甲(snigdhanakha)；长指甲(tuṅganakha)。【指头】︰手指圆满(vṛttaṅguli)；手指匀称(anupūrvāṅguli)；手指形好(citāṅguli)。【筋脉】︰筋脉不露(nigūḍhasirā)；筋脉无结(nirgranthiśirā)。【脚踝】︰(两)踝俱隐(gūḍhagulpha)。【足】︰足下平(avisamapāda)。【步行】︰举步如狮(siṃhavikrānta- gāmin,行步威容齐肃，如师子王)；举步如象(nāgavikrāntagāmin, 行步直进庠审如龙象王)；举步如鹅(haṃsavikrāntagāmin, 行步进止仪雅，犹如鹅王)；举步如牛(vṛṣabhavikrāntagāmin, 行步安平庠序不过不减犹如牛王)；举步右旋(pradakṣiṇāvartagāmin)；举步优美(cārugāmin)、举步直行(avakragāmin)。【手肘】︰直手肘(avakra gātra)；饱满的手肘(vṛtta°)；精致的手肘(mṛṣṭa°)；匀称的手肘(anupūrva°)；干净的手肘(suci°)；柔软的手肘(mṛdu°)；无瑕疵的手肘(viśuddha°)；柔美的手肘(sukumāra°) ；无卑劣的手肘(adīna°)；无受损的手肘(anutsanna°)；形好的手肘(susaṃhata°)；无斑点的手肘(vyapagatatilakālaka°)。【性具】︰完美的男性器官 (paripūrṇa-vyañjana)。【膝盖】︰膝轮圆满(pṛthucārujāṇu- maṇḍala)。【四肢】︰四肢相称(suvibhaktāṅgapraty- āṅguli)。【身光】︰「(身)光一寻」(byāmappabhā)。【身】︰全身和悦(samantaprāsādika)。【腹】︰腹浑圆(vṛtta-kukṣi)；腹形好(mṛṣṭa-kukṣi)；腹匀称(abhugna-kukṣi)；腹纤细(kṣāmodara)。【脐】︰深脐(gabhīra-nābhi)；脐右旋(dakṣiṇāvatra-nābhi)。【行为】︰动作干净利落(sucisamācāra)。【手掌】︰掌柔如棉 (tulasadṛśa- sukumārapāṇi)；(snigdhapāṇi-lekha)；掌纹深(gambhīrapāṇi-lekha)；掌纹长(āyatapāṇi-lekha)。【唇】︰丹唇(bimboṣṭha)。【脸】︰脸不过长(nātyāyata-vadana)。【舌】︰软舌(mṛdujihvā)；薄舌 (tanujihvā)；红舌 (raktajihvā)。【声】︰声如象吼(gajagarjita, jīmūtaghoṣa)；声韵优美(madhuracārusvara)。【齿】︰齿圆(vṛttadaṃṣṭrā)；齿利(tīkṣṇadaṃṣṭrā)；齿白(śukladaṃṣṭrā)；齿整齐(sama-daṃṣṭrā)；齿匀称(anupūrvadaṃṣṭrā)。【鼻】︰「高鼻」(tuṅganāsa)；优美的鼻子(sucināsa)。【眼】︰眼睛澄澈(viśuddha-netra)；大眼睛(viśāla-netra)；眼睛分明如白莲黑莲(黑白分明)(sitāsitakamaladalanayana)。【眼脸】︰眼脸细致(citrapakṣma)。【眉】︰修长眉(āyatabhrū)；滑润眉(ślakṣṇabhrū)；顺次靡毛眉(anulomabhrū)；柔美眉(snigdhabhrū)。【耳】︰(两)耳厚长(pīnāyata-karṇa)；「两耳均等」(sama-karṇa)。【听力】︰听力无瑕疵(anupahata-karṇendriya)。【额】︰额广饱满(supariṇatalalāṭa) ；额形殊妙(pṛthulalāṭa)。【头】︰头形殊妙(paripūrṇottamāṅga)。【发】︰黑发(asitakeśa)；发型好(citakeśa)；发滑润(ślakṣṇakeśa)；发不打结(asamlulitakeśa)；发软(aparuṣakeśa)；发有香(surabhikeśa)。【吉祥相】︰手足(指端?)有srīvatsa(卐，可能指尚未开展的)、svastika(卐)、nandyāvatra (曲线的卐)、vardhamāna(原意:增长；卐的四支增长)。(卐有时作左旋卍)。佛陀‘身毛向上相’含有毛向右旋，因此推论‘卐’字乃右旋。中国唐代武则天将卐定为右旋，定音为「万」，义为「吉祥万德之所集」。佛教中一般写作「卍」。中国传统纹样中就有使用这个符号的万字不到头(万字锦、万字纹、万字拐、万不断、万字曲水)。唐代高僧玄奘将卍翻译为「德」。

Anubrūhita (Anubrūheti的【过分】) 已改良，已加强。

Anubrūheti (anu随+brūheti使…增益)﹐使…随增益，改良，练习。anubrūhesi,【过】。anubrūhaye﹐【祈】。

Anubhaṇanā (anu + bhaṇana),【阴】谈话，劝告，骂(talking to, admonition, scolding)。

Anubhavati, anubhoti,(anu随+bhavati变成), 1.随变成。2.参与。3.吃。4.经历，经验。anubhavi,【过】。sp. freq. with dukkhaṃ to suffer pain, e.g. PvA I.1110 (°bhonti); PvA 43, 68, 79 etc. (cp. anubhavana). — ppr. med. °bhavamāna J I.50; aor. °bhavi PvA 75 (sampattiṃ); ger. °bhavitvā J IV.1; PvA 4 (sam<-> pattiṃ), 67 (dukkhaṃ), 73 (sampattiṃ); grd. °bhaviyāna (in order to receive) Pv II.85 (= anubhavitvā PvA 109). Pass. anubhūyati & °bhavīyati to be undergone or being experienced; ppr. °bhūyamāna PvA 8, 159 (mayā a. = anubhūta), 214 (attanā by him) & °bhavīyamāna PvA 33 (dukkhaṃ). — pp. anubhūta (q.v.).

Anubhavana,【中】经历，遭受，吃。

Anubhavanta (anubhavati 的【现分】)。

Anubhāva (<anubhavati随变成),【阳】威力。

Anubhāvatā (anubhāva威力+tā状态),【阴】威力的状态。

Anubhutta, anubhūta (anubhavati 的【过分】), 已欣赏，已经历。

Anubhūyamāna,【现分】正在被经验。

Anubhoti (anu随+bhū+a), 遭受、参与、吃、经历。参考 Anubhavati。anubhonta,【现分】。

Anumajjati (anu随+majj下沉+a), 击，敲。anumajji,【过】。

Anumajjana,【中】击，敲。

Anumaññati (anu随+man思+ya) 同意，赞同。anumaññi,【过】。

Anumata (Anumaññati的【过分】), 已赞同，已许可。

Anummatta(an + ummatta),【形】心不错乱，无有乱意(not out of mind, sane, of sound mind)。

Anumati(from anumaññati),【阴】同意，许可，证实(consent, permission, agreement, assent, approval)。

Anumasati(anu + masati),触(to touch (= anumajjati DA I.276))。

Anumāna(<anu + man),【阳】推论，推理，比量(inference)。

Anumināti(cf. Sk. anumāti, anu + mināti from mi, Sk. minoti, with confusion of roots mā & mi)观察，推论(to observe, draw an inference)。

Anumīyati (anu随+mā测量+ī去+ya；Sk. anumīyate, Pass. of anu + mā), 推论出，总结。anumīyi,【过】。

Anumodaka,【三】感激的人，感谢者。

Anumodati (anu随+modati欣喜), 随欣喜，欢喜，感激。anumodi,【过】。

Anumodana (<anumodati), 【中】满足(satisfaction)，感谢(thanks, to say grace or benediction, blessing, thanksgiving)。anumodanaṃ datvā, anumodanaṃ katvā, anumodanaṃ vatvā, anumodanaṃ karoti, 帮个忙(to do a favour)。satthāraṃ anumodanaṃ yāciṃsu, 请求他的祝福(asked his blessing)。Anumodanatthaṃ, 以便感谢(in order to thank)。

Anumodanā,【阴】1.感恩，感激。2.回向功德。

Anumodita, (Anumodati 的【过分】) 欢喜，感激。

Anumodeti (Anumodati 的【使】), 令欢喜，使感激。

Anuyanta,【现分】跟随，依靠。

Anuyāta (anuyāti 的【过分】), 已被跟随。

Anuyāti (anu随+yā去+a), 跟随。anuyāyi,【过】。

Anuyāyī,【三】随从。

Anuyuñjanā(<anuyuñjati)【阴】。anuyuñjana﹐【中】应用(application)，热诚(devotion to)。VvA 346 (anuyujjanaṃ wrong spelling?)。

Anuyuñjati (anu随+yuj致力+ṃ-a), 练习(to practice)，询问(to ask a question)，追究责任(to call to account)。anuyuñji,【过】。anuyojeti﹐【使】。anuyuñjiyamāna﹐【现分】。padhānamanuyuñja﹐再接再厉。

Anuyutta (Anuyuñjati的【过分】), 1.已参加。2.已随从。3.已封臣。

Anuyoga(<anu随 +yuj致力；Sk. anuyoga),【阳】1.一再练习，一再习行(=耽溺)，奉献，质询，审讯(application, devotion to, execution, practice of; maṇḍan’ânuyogaṃ anuyutta); (attakilamath’ânuyogaṃ a.); A.II,205 (attaparitāpan’ânuyogaṃ a.). — As adj. (-°) doing, given to, practising (cp. anuyutta). (padhān’ânuyogakiccaṃ); dhamma°。2.邀请(invitation, appeal, question)。

Anuyogī,【三】修习者，参加者。

Anuvyañjana, anubyañjana (anu随 +vyañjana特征),【中】随特征。

Anurakkhaka,【形】随护，随护者。

Anurakkhana,【中】随护。

Anurakkhati (anu随+rakkh护+a), 随时保护。anurakkhi,【过】。【2.单.命】anurakkhi。【2.复.命】anurakkhatha。

Anurakkhā,【阴】保卫，保护。

Anurakkhin (<anurakkhati随护),【形】随护的，随时保护的。

Anurakkhiya,【形】被防护的。

Anurakkhī, 随护，随护者。参考 Anurakkhaka。

Anurañjati (anu随+rañj被附上+a), 依恋，欢喜。anurañji,【过】。

Anurañjita, (Anurañjeti的【过分】) 变亮，美化。

Anurañjeti (anu随+rañj+e), 变亮，美化。anurañesi,【过】。

Anuratta (anurañjati 的【过分】), 已依恋，已喜欢。

Anurava,【阳】共鸣的，回声。

Anurādhā,【阴】房宿(二十七星宿之一)。

Anurujjhati(<anu + rudh)﹐顺从，满意(compliance, satisfaction)。【反】virodha(反对)。

Anuruddha,【阳】1.阿那律(人名)。2.认同。anuruddha-paṭiviruddha,认同或敌对。

Anurūpa,【形】适当的，一致的。tassānurūpā, 连同它。

Anurūpa,【梵】如应，如法，应，相似，相应，色类，障碍，随其所应，随顺。

Anurodati (anu随+rud+a), 哭。anurodi,【过】。

Anurodha(anu+rudh),【阳】服从(compliance)，服贴。【反】virodha。

Anulitta, (Anulimpati的【过分】) 涂抹，涂。

Anulimpati (anu随+lip(梵lip / limp)涂+ṃ-a); anulimpeti (anu+lip+ṃ-e), 涂抹，涂。anulimpi, anulimpesi,【过】。

Anulimpana,【阳】涂抹，涂。

Anuloma,【形】规则的，不敌对的，随顺的；【阳】适合。anulomika,【形】适当的，顺序的。anulomikāya khantiyā samannāgato, 成就随顺忍。anulomapaṭiloma 顺逆。anulomikaṃ khantiṃ(anulomikakhantiṃ﹐anulomikā vā khantī”ti)﹐随顺忍；PṭsA.CS:p.2.7.：Anulomikāti lokuttaradhammānaṃ anulomato anulomikā. Khantīti ñāṇaṃ.(随顺：随顺出间诸法的随顺。忍：智。)

Anulometi (【动用】自 anuloma), 符合。anulomesi,【过】。

Anuvattaka (fr. anuvatteti), 【形】偏袒的，附和的，追随的。1. = anupavattaka (q. v.) Th.1, 1014 (cakka°). — 2. following, siding with (-°) Vin.IV,218 (ukkhittânuvattikā f.).

Anuvatti(Anuvattin) (fr. anuvattati), 【形】【三】偏袒者，附和者，支持者，追随者，模仿者。

Anuvattati (anu随+vat转+a), 同意，追随，模仿。

Anuvattana,【中】服从，顺从。

Anuvatteti (anu随+vat +e), 旋转，继任，追随。anuvattesi,【过】。

Anuvadati (anu随+vad说+a), 责怪。anuvadi,【过】。

Anuvassaṃ,【副】一年一次，每年，每个雨季。anuvassika,【形】一年一次的，每年的。

Anuvāta,【阳】向前吹的风，愉快的风。anuvātaṃ,【副】顺风。

Anuvāda,【阳】1.责备，责难。2.翻译。

Anuvāsana,【中】香水。

Anuvāsita (Anuvāsita的【过分】), 已洒香水。

Anuvāseti (anu随+vas住+e), 涂香水，注入香味。anuvāsesi,【过】。

Anuvicarati (anu随+vi+car行+a), 游荡，漫游。anuvicari,【过】。

Anuvicarita (Anuvicarati的【过分】), 已沉思，已反映。

Anuvicarana,【中】漫游，四处流浪。

Anuvicināti (anu随+vi+ci收集+nā), 沉思，调查。anuvicini,【过】。

Anuvicca (Anuvicināti的【独】), 知道，发现。anuviccakāra,【阳】调查，考虑周到的行动。

Anuviijaka,【阳】主考者，调查人。

Anuvijjati (anu随+vid(梵vid)知+ya), 调查，彻底地知道。anuvijji,【过】。

Anuvijjhati (anu随+vidh贯穿+ya), 贯通，彻底地明白。anuvijjhi,【过】。

Anuvitakketi (anu随+vi+takk(梵tark)寻+e), 反映，沉思。anuvitakkesi,【过】。

Anuvidita,【过分】已辨认出。

Anuviddha (anuvijjhati 的【过分】)。

Anuvidhīyati (anu随+vi+dhā +ī+ya), 依照行动。anuvidhīyi,【过】。

Anuviloketi(anu随+vi+lok见+e), 浏览，审视。anuvilokesi,【过】。

Anuvuttha,【过分】已居，已住。

Anuvyañjana,【中】中级的属性。

Anusaṃvaccharaṃ,【副】一年一次。

Anusakkati (anu随+sakk能干+a), 向后移动，向一边移动。anusakki,【过】。

Anusañcarati (anu随+saṃ+car行+a), 向前走，迂回地走。anusañcari,【过】。

Anusañcarita (Anusañcarati的【过分】), 已经常出入。

Anusañcaraṇa,【中】步行，走来走去。

Anusaṭa (anusarati 的【过分】), 已洒，已散布。

Anusandati (anu随+sand +a), 向前流，连接。anusandi,【过】。

Anusandhanatā(saṃ+dhana)﹐【阴】随属(property, belongings)。

Anusandhi,【阴】连接，结论。

Anusaya (<anuseti随眠),【阳】倾向，潜伏的倾向(dormant disposition)，随眠。DhsA.CS:p.277：Maggassa hi ekameva kiccaṃ anusayappajahanaṃ.(道(心)的唯一作用是断随眠。)

Anusayati (anu随+si眠﹑卧+a), 随眠、使(潜在的烦恼)，躺着睡眠。anusayi,【过】。

Anusayita, Anusayati的【过分】躺着睡眠。

Anusarati (anu随+sar(梵sṛ)动转+a), 随后，跟随。anusari,【过】。anusaṭa,【过分】。

Anusavati(anu随+su流动+a), 不断地流动，不断地渗出。anusavi,【过】。

Anusahagata, Aṇusahagata,【形】剩余, 残滓。

Anusāyika,【形】固有的，慢性的。

Anusāra,【阳】跟随。anusārena,【副】符合。

Anusārin, anusāri-, (fr. anu + sarati),【形】努力，根据…行事(following, striving after, acting in accordance with, living up to or after)。dhammānusārin saddhānusārin, 随法行，随信行(living in conformity with the Norm & the Faith)。bhavasotānusārisu(pl.Loc.), 于随‘有’之流(S.I,15)。

Anusāvaka,【阳】发表者，宣布者。

Anusāvana,【中】anusāvanā,【阴】宣布，公布，宣告。

Anusāvita, (Anusāveti的【过分】) 通告，宣布。

Anusāveti (anu随+su流动+e), 通告，宣布。anusāvesi,【过】。

Anusāsaka,【阳】顾问。

Anusāsati (anu随+sāsati教诫), 随教诫，劝告，训诫。anusāsi,【过】。【未被】anusāsitabba。【被】anusāsiyati被随教诫。【现分】anusāsiyamāna被随教诫。【过分】anusiṭṭha 随教诫。【独】anusāsiya 随教诫。

Anusārin (<anu随+sarati流动),【形】随…流动。

Anusāsanī (<anusāsati随教诫),【阴】随教诫(instruction, teaching, commandment, order)。反复教导为随教诫；若教导已发生的事情，也称为随教诫。

Anusāsana,【中】anusāsanī,【阴】anusāsanā,【阴】忠告，指令。

Anusikkhati (anu随+sikkh学+a), 学习，跟随榜样(随学)。

Anusikkhana,【中】练习，跟随。

Anusikkhin (<anusikkhati随学),【形】随学。

Anusiṭṭha (Anusāsati 的【过分】)。

Anusiṭṭhi,【阴】警告，忠告，教诫。

Anusūyaka,【形】不嫉妒的。

Anuseti (anu随+si(梵śī)眠﹑卧+a)(梵anuśayate), 随眠、使(潜伏的烦恼)，躺着睡眠(lie dormant)。【过分】anusayita。参考 Anusayati随眠、使。

Anusocati (anu随+socati悲伤), 悲悼。anusoci,【过】。

Anusocana (<anusocati随悲伤),【中】随悲伤。anusocanā,【阴】悲悼，悲伤。

Anusota,【阳】向下水流 。anusotaṃ 【副】沿着涌流 。anusotagāmī,【形】顺着水流的人。

Anussati (anu随+sarati念),【阴】随念，回忆，深切注意，随念。十随念(dasa anussatiyo)，有：1.佛随念buddhānussati；recollection of the Buddha，2.法随念Dhammānussati；recollection of the Dhamma，3.僧随念Saṅghānussati；recollection of the Saṅgha，4.戒随念sīlānussati；recollection of the virtue，5.舍(去)随念cāgānussati；recollection of the generosity，6.天随念devatānussati；recollection of the deities，7.死随念maraṇānussati；mindfulness of death，8.寂止随念(随念涅盘之德)upasamānussati；recollection of peace，9.身至念(随念32种身体的成分)kāyagatāsati；mindfulness occupied with the body，10.安那般那念(随念呼吸)ānāpānassati；mindfulness of breathing。DhsA.(CS: pg.191)：Punappunaṃ saraṇato anussaraṇavasena anussati.(一而再地记住，处于紧随着记住，为‘随念’。)

Anussaraṇa,【中】回想，记忆。

Anussarati (anu随+sar(梵sṛ)动转+a), ,随念。anussari,【过】。anussarita,【过分】。anussaraṃ,【现分】。

Anussaritu,【阳】记得的人。

Anussava,【阳】风闻(直译：随听到)，传统，惯例。

Anussāveti (anu随+sāveti使…听[到]),使…随听[到]。【3.复.过】anussāvesuṃ。

Anussuka, Anussukka, (an无+ussuka狂热),【形】无狂热(eagerless)，不热心的(inactive)，与世无争。SA.1.28./I,53.︰Anussukāti avāvaṭā.

Anussuta, I.【形】无贪欲。II.(anu随+suta听[到]),【过分】已听说。

Anuhīramāna,【现分】被拦截。

Anūna, Anūnaka(Vedic anūna, an + ūna),【形】不缺乏的、完全的(not lacking, entire, complete, without deficiency)。anūnatā,【阴】完全。

Anūpama,【形】没有比较的。

Anūhata,【形】未根绝的，未除根的。

Aneka (an非+eka一),【形】许多，各种不同的。anekappakāra,【形】anekavidha,【形】种种的，各式各样的，多种形式的，有许多部分的，多方面的。anekasate anekasahasse﹐数百数千。anekaṃsaggāha﹐蓄含种种紧握。

Anekavihita (aneka许多+vihita准备【过分】),【形】许多已被准备。

Aneja (an无+ejā动),【形】无动，不动，无贪欲。

Anedha,【形】无燃料。

Anapekkha (an不+apekkha顾及),【形】不顾及。

Anesanā,【阴】错误的谋生方式。《法集论根本注》(CS:pg.97)： Ekavīsati anesanā ((比丘)二十一种错误的谋生方式(Ekavīsati anesanā))。

Aneḷa, aneḷaka,【形】完美的，纯粹的。

Anelagala, Aneḷagala, Aneḷagaḷa,【无】无瑕疵的。

Anoka(an无+oka住处),【形】1.无住处的。2.无执着的。DhA.vv.87-89.CS:pg.1.381.：anokaṃ vuccati anālayo, ālayato nikkhamitvā anālayasaṅkhātaṃ nibbānaṃ paṭicca ārabbha taṃ patthayamāno bhāveyyāti attho.(无住处(无家)被叫做无附着；从附着已离去后，无附着为条件作为涅盘的缘，确立它自此以后应修习之义。)

Anokāsa,【形】没有机会、空间或时间。

Anokāsakata, 【阳】未得许可。

Anojā,【阴】有橙色花的植物。

Anotatta(梵Anavatapta),【阳】阿耨(ㄋㄡˋ)达池，喜马拉雅山的一个湖的名字(《长阿含经》说，由阿耨达池流出四大河。T1.116.3)。

Anottappa (an无+ottappa愧；<na无+ava+tapp折磨),【中】无愧。anottāpī,【形】不害怕罪恶的。

Anodaka (an无+udaka水),【形】无水的。

Anodarikatta (an不+odarikatta贪吃的状态),【中】不贪吃的状态。

Anodissaka,【形】1.无限制的。2.一般的。3.没有个别暗示的。

Anodhi (an无+odhi限制),【阳】无限制，无限定，无边界，不预设立场。

Anonamanta,【形】不弯下的。

Anoma,【形】较高的，完美的。anomadassī,【阳】有至高的智慧的人。anomanāma,【中】大名鼎鼎。

Anosakkanā,【阴】奋发。

Anovassaka,【形】避雨处。

Anovattata nāga-rājan﹐阿耨达龙王，译为无热恼龙王，为八大龙王之一。长阿含第三十经世记经：「此阎浮提所有龙王尽有三患，唯阿耨达龙无有三患。云何为三？一者举阎浮提所有诸龙，皆被热风、热沙着身，烧其皮肉，及烧骨髓以为苦恼，唯阿耨达龙王无有此患。二者举阎浮提所有龙宫，恶风暴起，吹其宫内，失宝饰衣，龙身自现以为苦恼，唯阿耨达龙王无如是患。三者举阎浮提所有龙王，各在宫中相娱乐时，金翅大鸟入宫搏撮，或始生方便，欲取龙食，诸龙怖惧，常怀热恼，唯阿耨达龙无如此患。若金翅鸟生念欲住，即便命终，故名阿耨达。」

Anta(=Anata),【阳】1.终极。2.边界。【形】终极，末端，尽头，顶端。【中】肠。antakara,【形】结束。antakiriyā,【阴】终止，减轻。antagamana,【中】去到末端，根除。antaguṇa,【中】肠系膜。antapūra,【阳】肠。antavaṭṭi,【阴】肠的盘绕。anta-saññin﹐认为世界是有边际的想法。

Antaka (anta终极+ka (名词, 表示矮小､轻蔑),【阳】终极者，死亡。

Antakiriyā (anta终极+kiriyā作),【阴】作终极。

Antaguṇa (anta肠+guṇa串､种类),【中】肠间膜。

Antamaso(<anta终极),【无】至少。【副】甚至。

Antara,【中】1.内部 2.中途。【形】1.内部的，2.在中间的。【副】在…之间。antare, 在中间。antarakappa,【阳】中劫。antaraghara,【中】内村，内房。antarasāṭaka,【中】内衣。etthantara, 【中】于其中间。

Antarayati(cp. denom.<antara),夹在中间走(to go or step in between)。ger. antaritvā (= antarayitvā)。Pāci.IV,176(CS:Pāci.pg.228)︰Antaragharaṃ nāma rathikā byūhaṃ siṅghāṭakaṃ gharaṃ.(住宅区︰有车道、群众、十字路、住家。)

Antara-﹐【前缀】内，中间。

Antaraṃsa,【阳】两肩之间的空间。

Antarakappa (antara中途+kappa劫), 中途劫、中劫。

Antaraghara (antara内部+ghara家), 家内。

Antaraṭṭhakahaka,【中】冬天最寒冷的八天，(印度)下雪时。

Antarantarā,【副】偶尔，有时候。

Antaradhāna, antaradhāyana(<antaradhāyati消失),【中】不见，消失。

Antaradhāyati (antara内+ dhāyati), 消失(to disappear)。antaradhāyi,【过】。antarahita,【过分】。

Antaradhāpeti (Antaradhāyati的【使】), 令消失。

Antaravāsaka,【阳】内衣。

Antarahita (antaradhāyati 的【过分】)。

Antarā ( antara‘中途’的【离】),【副】从中途，之间。antarāmagge, 在途中，在道路上。

Antarāpaṇa,【阳】市场。

Antarāparinibbāyin (antarāparinibbāyī)(antarā从中途【副】+parinibbāyin遍涅盘),【形】从中途遍涅盘(他译：中般涅盘，指生至色界的寿命的一半即证得遍涅盘，并非指「于欲界死后尚未生至色界的中有之间，即已断灭五下分结而入般涅盘」。)。

Antarāya,【阳】障碍，险阻。Mv.I,112-3.︰Tatrime antarāyā– (1)rājantarāyo, (2)corantarāyo, (3)agyantarāyo, (4)udakantarāyo, (5)manussantarāyo, (6)amanussantarāyo, (7)vāḷantarāyo, (8)sarīsapantarāyo, (9)jīvitantarāyo, (10)brahmacariyantarāyoti.(这些(十)障难︰(1)王难(国王常来光顾)、(2)贼难、(3)火难(火灾)、(4)水难(水灾)、(5)人难、(6)非人难、(7)野兽难、(8)爬虫类难(sarīsapa蛇、蝎等)、(9)命难、(10)梵行难(遭女人性骚扰)。)

Antarāyika,【形】形成障碍物的。antarāyiko dhammo﹐障道法。

Antarāla,【中】间隔。

Antarika,【形】中间物，下一个。antarikā,【阴】间隔，空隙。aṅgulantarikā, 手指的间隔。

Antalikkha(Vedic antarikṣa = antari-kṣa(kṣi)拥有, 处在空中或地上的),【中】大气(the atmosphere or air )(= vehāyasa-saññita a. PvA 14); KhA 166.  antalikkhaga going through the air A I.215. — antalikkhacara walking through the air.

Antavant (ādj.) [anta1 + °vant] having an end, finite. –anantavant endless, infinite

Antavantu,【形】有结束的。

Antika,【形】(【合】)在末端，接近。【中】接近，邻居关系。

Antima (anta终极+ma最),【形】最终极，最后，结局。

Antimadeha (antima最终极+deha身),最后身。antimasārīra﹐最后身。

Antaḷikkha,【中】天空。

Antepura,【中】1.内城镇。2.闺房。antepurika,【形】闺房的。

Antevāsika, antevāsin(ante内+vas住+in),【阳】内住者，待在旁边的人，跟主人住在一起的人，随从，徒弟too5 te7。台语：司仔sai a2。

Anto-﹐【前缀】内。

Anto,【无】内，里面，内部。antokucchi,【阳】【阴】子宫。antogata, antogadha,【形】包括(台语︰pau kuat)，容纳。antogabbha,【阳】内房间。antogāma, 内村。antoghara,【中】内房子。antojana,【阳】家庭成员。antojāta,【形】内结，生在房里，奴隶。antovassa,【阳】【中】雨季。antovuttha,【形】存在内的。

Antojāta,【形】内结。「内结与外结」(antojaṭā bahijaṭā)指对于自物.他物(saka-parikkhāra-para-parikkhāresu )，或于自身.他身(saka-attabhāva-para- attabhāvesu)，或于内处与外处(ajjhattikāyatana-bāhirāyatanesu)生爱着。内处(ajjhattikāyatana)即眼.耳.鼻.舌.身.意。外处(bāhirāyatana)即色.声.香.味.触.法。

Antonimugga (anto向内+nimugga向下潜【过分】),【过分】向内向下潜。

Andu, anduka,【阳】脚镣，桎。andughara,【中】监禁，监狱。

Andha,【形】1.盲的。2.愚蠢的。andhakaraṇa,【形】使人眩目的，使人混淆的。andhabāla,【形】愚蠢的，非常愚蠢的。

Andhabhūta (andha盲目【形】+bhūta变成【过分】),【过分】变成盲目，无知识。

Andhaka,【阳】盲蝇。【形】安达人，安达国的。

Andhakāra (andha盲目+kāra作…者【阳】),【阳】黑暗，困惑，迷乱。

Andhantama,【阳】【中】很暗。

Anna,【中】食物，米饭。annada,【形】施食者。annapāna,【中】食物和饮料。

Annabhāra﹐贫穷(担食物者)。

Annapāna (anna饭+pāna饮料)﹐饭及饮料。

Anvagā 【三.单.过】他跟随。

Anvagū 【三.复.过】他们跟随。

Anvaddhamāsaṃ,【副】一个月两次，半个月一次。

Anvattha,【形】依照感觉。

Anvadeva, Anudeva, (anu+eva)(anva-d-eva with euphonic d.; like sammad-eva corresponding to Sk. anvag-eva),【无】跟随在后(behind, after, later)。

Anvaya,【阳】过程，一致，符合，传统。

Anvahaṃ,【副】每日的。台语：每日mue2 jit8、逐日tak8 jit8、逐工tak8 kang。阆时无阆日lang3 si5 bo5 lang3 jit8。

Anvāgata,【形】1.赋予。2.跟随。

Anvāya,【独】经历，证得。

Anvāyika,【形】跟随。

Anvāvisati (anu+ā+vis(梵viś)进入+a),占有。anvāvisi,【过】。anvāviṭṭha,【过分】。

Anvāhata,【形】打，击。

Anvāhiṇḍati (anu+ā+hid+ṃ-a), 游荡。anvāhiṇḍi,【过】。

Anveti (anu+i +a), 跟随，接近。

Anvesaka,【形】搜索者。

Anvesati (anu+es寻+a) 寻求，搜寻。anvesi,【过】。

Anvesanā,【阴】寻求，搜寻，调查。

Anvesī, 努力，寻求。【阳】搜索者。

ap﹐【字根IV.】接近(to approach)。

apa-﹐【前缀】离、脱离。

Apakaḍḍhati (apa离+kaḍḍh拖拉+a),拉走，退走，拿掉，取消。apakaḍḍhi,【过】。apakaḍḍha,【过分】。

Apakaḍḍhana,【中】拉走，退走，拿掉，取消。

Apakata (Apakaroti的【过分】), 已扔掉，已脱掉，已废除。【中】伤害，危害，故障，恶作剧，损害。

Apakaroti (apa+kar行+o), 伤害，侵犯，使厌恶。apakari,【过】。

Apakassa, (Apakassati的【独】), 移动，除掉。

Apakassati (apa+kass拉+a), 移开，除去。apakassi,【过】。

Apakassanā,【阴】移动。

Apakāra,【阳】伤害，使厌恶。

Apakkama,【阳】移掉，离开。

Apakkamati (apa+kam去+a), 离开，走开。apakkami,【 过 】。apakkanta,【过分】。

Apakkamma, Apakkamati的【独】离开，走开。

Apagacchati (apa+gam去+a), 走开，避开，撇开。apagacchi,【过】。

Apagata (apagacchati的【过分】), 已移掉，已离去，已走开。

Apagabbha,【形】(apa+gabbha:) 不注定再生的；(a+pagabbha:) 不傲慢的。

Apagama,【阳】移开，消失。anapagama,【反】。

Apagamma,【独】移开了。

Apacaya,【阳】下跌，缩小，撤回，毁灭。apacayagāmī, 再生的毁灭。acayagāmino dhammā, 流转法。apacayagāmino dhammā, 还灭法。nevācayagāmināpacayagāmino dhammā, 非流转非还灭法。

Apacāyati (apa离+cāy看到﹑观察+e), 敬意，尊敬。apacāyi,【过】。apacāyeyya,【未被】。

Apacāyana,【中】apacāyanā,【阴】崇拜，尊敬，恭敬。

Apacāyaka, apacāyī,【形】敬礼。

Apacāyita, (apaciiyati 的【过分】)。

Apacināti (apa离+ci收集+nā), 散失，减少。apacini,【过】。

Apaciti,【阴】尊敬，赎罪。

Apacinana,【中】破坏，赎罪。

Apacca,【中】儿女，子孙，后代。

Apaccakkha,【形】未见过的，未体验的，未测试的。

Apajita,【中】击败。【过分】已击败。

Apaṇṇaka,【形】真实的，无错误的，无缺点的。

Apatāsi,。apatāsi

Apatthaṭa,【形】未铺开的。

Apatthaddha,【形】不傲慢的。

Apatthita & Apatthiya,【形】不应该被期望的。see pattheti(pa+atth+e), 热望，渴望。

Apatha,【阳】迷途，邪道。

Apada,【形】无足的。apadatā,【阴】无脚。

Apadāna,【中】伟人传，传说，譬喻。apadāne na sampāyati﹐引喻失义。

Apadisa,【阳】证物，证言。

Apadisati (apa+dis指出+a) 作证，引述。apadisi,【过】。

Apadisana,【中】指出。

Apadesa,【阳】理由，陈述。

Apadhāraṇa,【中】盖子。

Apanāmana,【中】移开，赶走。

Apanāmeti (apa+nam+e), 驱逐，除去。apanāmesi,【过】。

Apanidahati (apa+ni+dah放置+a), 藏，隐藏。apanidahi,【过】。

Apanihita, (Apanidahati的【过分】) 隐藏。

Apanīta, (apaneti 的【过分】) 已取走，已除去。

Apanudati (apa+nud除去+a), 驱赶，驱散。apanudi,【过】。

Apanudana,【中】移掉，驱除。

Apanuditu,【阳】驱除者。

Apaneti (apa+nī引导+a), 取走，除去( to lead away, take or put away, remove)。apanesi,【过】。pass. apanīyati. pp. apanīta。

Apamāra,【阳】癫痫症。

Apara(<apa),【形】1.另外的，其它的。2.西方的。aparabhāge(在引文中), 然后，后来地。Nom.pl.apare。with other part.like aparo pi。nt.aparaṃ what follows i.e.future state, consequence; future(nâparaṃ nothing more)(略同punabbhava).Cases adverbially; aparaṃ (Acc.) further, besides; often with other part.like athāparaṃ & further, moreover; and puna c’aparaṃ(puna ca paraṃ) and passim; aparam pi. aparaparena in future.– Repeated (reduplicative formation) aparāparaṃ (local) to & fro; (temporal) again and again, off & on (= punappunaṃ).  aparanta后际= aparaṃ：(a.) further away, westward. (b.) future (aparakappika); (aparānudiṭṭhi — thought of the future); aparāpariya (<aparâpara) ever-following, successive, continuous, everlasting; used with ref.to kamma. aparabhāga the future, lit.a later part of time, only in Loc. aparabhāge at a future date, later on.

Aparajju,【副】隔天(台语：阆一工lang3 cit8 kang，阆工lang3 kang)。

Aparajjhati (apa+radh+ya), 侵犯，犯罪。aparajjhi,【过】。

Aparaṇṇa,【中】谷类食品之外的豆种子等(豆类(beans)，及其它类似豆类植物(other leguminous plants)，如︰mugga(m. 绿豆)、māsa(m. 菜豆)、 tila(n. 芝麻子)、kulattha(m. 双花扁豆)、alābu(n. 长白葫芦), kumbhaṇḍa(m. 南瓜pumpkin)。cf. Vin.IV,35 & DA.I,81)。

Aparaddha, (Aparaṇṇa的【过分】), 1.已有罪。2.已失败。

Aparanta, 1.尾端。2.未来。3.西方印度的一个国名。

Aparappaccaya,【形】不仰赖他人。

Aparājita,【形】不可征服的，不败的。

Aparādha,【阳】罪过，罪行。

Aparādhika, aparādhī,【形】犯罪的，罪犯。

Aparāpariya,【形】经常跟随的，继承的，连续的。

Apariggahita,【形】空闲的，未持有的。

Aparicchinna,【形】无限的，不分开的。

Aparimāṇa,【形】无限的，不可测量的，无量的。

Aparimita,【形】无限的，无量的。

Aparihāniyadhamma,【形】不退法，不衰法，不引起损失或毁灭的法。

Apalāyī,【形】不逃的，大胆的。

Apalāleti (apa+lāl+e), 爱抚，爱。apalālesi,【过】。

Apalibuddha,【形】无阻碍的，自由的，没有障碍(没有其它苦恼)。

Apalikhati (apa+likh抓+a), 刮掉，舔掉。apalikhi,【过】。

Apalikhana,【中】舔掉，刮掉。

Apalokana,【中】许可，同意。apalokana, 【反】。

Apalokita, (Apaloketi的【过分】) 1.尊敬，仰望，请求，通知。2.不崩溃(SA.43.12.-33./III,112.︰Apalujjanatāya apalokitaṃ以不崩溃，为‘不崩溃’。)。

Apaloketi (apa+lok见+e), 尊敬(to look ahead)，仰望(to look before)，请求(to be cautious)，照料(look after)。apalokesi,【过】。

Apavagga,【阳】最后引渡，结束。

Apavadati (apa+vad说+a), 责备，责怪。apavadi,【过】。

Apavāda,【阳】责备，责怪，挑剔。

Apavijjhati, 丢弃，拒绝。

Apaviddha(apavijjhati 的【过分】, Vedic apa + vyadh), 已丢弃，已拒绝(thrown away, rejected, discarded, removed)。

Apasakkati (apa+sakk+a),避开，移动。apasakki,【过】。apasakkita,【过分】。

Apasakkana,【中】移开。

Apasavya,【中】右边。

Apasādana,【中】蔑视。

Apasādita, (Apasādita的【过分】) 轻视，衰退，贬损。

Apasādeti (apa+sad坐+e), 轻视，衰退，贬损。apasādesi,【过】。

Apasmāra,【阳】癫痫症。参考 apamāra。

Apassaya,【阳】1.支援。2.垫子。3.枕头。apassayika,【形】躺在。

Apassita, (Apasseti的【过分】), 已倚靠，已仰赖。

Apasseti, apassayati (apa+si眠﹑卧+e 或 aya), 倚靠，仰赖。apassayi,【过】。

Apassena-phalaka,【中】垫板。

Apahatu(Apahatar),【阳】除去的人(one who takes away or removes, destroyer)。

Apaharati (apa+har拿+a), 除去，取走，抢夺。apahari,【过】。apahaṭa,【过分】。

Apaharaṇa,【中】移开，偷。

Apahāra,【阳】取走，抢夺。

Apāṅga,【阳】眼角。

Apākaṭa,【形】潜伏的(latent)，不明的。

Apācī,【阴】南方。

Apācīna,【形】向西的。

Apāda, apādaka,【形】无足的，爬行的，匍匐的。

Apāṇa,【中】呼出。

Apādāna,【中】分离，离格。

Apāpuraṇa, avāpuraṇa(=kuñcika),【中】钥匙。

Apāpurati, Avāpurati (apa+ā+pur+a), 打开。

Apāya(Sk.apāya<apa离+i去), “going away”。【阳】1.分离(separation, loss)。2.损失(loss (of property))。3.漏出(leakage, out flow (of water))。 4.过失(lapse, falling away (in conduct))。5.地狱，苦途(a transient state of loss and woe after death)。apāyagāmī,【形】恶趣，苦趣。apāyamukha,【中】出口(outlet)。apāyabhūmi，恶趣(恶处之地，state of deprivation)。apāyasahāya,【阳】挥霍的朋友。apāyadukkhaṃ, apāyadukkhāni,【中】(诸)分别离苦。Dṭ.15.(CS:p.2.91)：Apāyāti avaḍḍhitā, sukhena, sukhahetunā vā virahitāti attho.(离去(福乐)处︰无福利，无快乐，无快乐的因之意。) Vism.427.：Apāyanti evamādi sabbaṃ nirayavevacanameva. Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkaṭakārinoti vinipāto. Vinassantā vā ettha patanti saṃbhijjamānaṅgapaccaṅgātipi vinipāto. Natthi ettha assādasaññito ayoti nirayo. Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ. So hi apāyo ceva duggati ca, sugatito apetattā dukkhassa ca gatibhūtattā. Na tu vinipāto asurasadisaṃ avinipatitattā. Vinipātaggahaṇena asurakāyaṃ. So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati.(「苦界」等几个字都是地狱的异名。因为地狱无得天与解脱的因缘及缺乏福德之故，或因不受诸乐之故为「苦界」。因为是苦的趣──即苦的依处故为「恶趣」；或由多瞋及恶业而生的趣为「恶趣」。因为作恶者不愿意而堕的地方故为「堕处」(落难处)；或因灭亡之人破坏了四肢五体而堕于此处故为「堕处」。因为这里是毫无快乐利益可说的，故为「地狱」。或以苦界一语说为畜界，因为畜界不是善趣故为苦界，又因有大威势故龙王等亦生其中故非恶趣。以「恶趣」一语说为饿鬼界，因为他不是善趣及生于苦趣，故为苦界及恶趣，但不是堕趣，因为不如阿修罗的堕趣之故。以「堕趣」一语说为阿修罗，因依上面所说之义，他为苦界及恶趣，并且因为弃了幸福而堕其处故为堕趣。)DA.16./II,544(CS:p.2.134)：「地狱，实是所谓的不从何处(去来)(=无自由)，无增长，是‘离去(福乐)处’。依靠苦的趣，为‘苦趣’。那些犯错者，他们跌入无法控制的地方，为‘落难处’。」(Nirayādayo hi vaḍḍhisaṅkhātato ayato apetattā apāyā. Dukkhassa gati paṭisaraṇanti duggati. Ye dukkaṭakārino, te ettha vivasā nipatantīti vinipātā.)(离去(福乐)处、苦趣、落难处都是地狱的同义词。) (Dhātumālā语法论, CS:p.144)︰pāyoti ca nirayo tiracchānayoni pettivisayo asurakāyoti cattāro apāyā.(地狱、畜生、饿鬼、阿修罗，即为四恶趣)

Apāra,【形】无限的，没有对岸,【中】近岸。apāraneyya,不达彼岸，难到达的。

Apāruta,【形】开的，脱光的。

Apālamba,【阳】(马车的)靠背。S.1.46./I,33.︰Hirī tassa apālambo.(惭为彼靠背)

Api-﹐【前缀】在。

Api(Sk. api & pi),【无】然后，那么，即使( “close by”, then as prep. “towards, to, on to, on” and as adv. “later, and, moreover”) (台语：若准na7 cun2，着算tioh8 sng3)。api ratte﹐稍后，在晚上(later on in the night)。apidhāna﹐穿上、戴上(putting on to)。apiḷahati﹐绑上、束缚(bind on to)。apihita﹐穿上、戴上(put on to)。apica(api ca), 但是，此外，还有(further, and also, moreover)。apica kho(=api ca kho), 可是，但是(moreover, and yet, still, all the same)。apinu, 疑问式语气(so much so)。apināma, 如果 (我们) 可能。apissu, 甚至于。app’eva nāma(api + eva nāma), 或许。

Apitika (adj.)(a + pitika)无父的(fatherless)。

Apetthekacco(api+ettha这里+ekacco某个)﹐于兹某个。

Apidhāna,【中】盖子。

Apilāpana,【中】不漂浮的。《法集论》(Dhs.#52., #332)：Anupavisanasaṅkhātena ogāhanaṭṭhena apilāpanabhāvo apilāpanatā. Yathā hi lābukaṭāhādīni udake plavanti, na anupavisanti, na tathā ārammaṇe sati. ārammaṇañhesā anupavisati, tasmā apilāpanatāti vuttā.( 进入之称，进去之意，不漂浮的状态，为‘不漂浮性’。就像葫芦在水上飘浮，不溶入(水)，没有如是的所缘。那所缘确实溶入，因此称为‘不漂浮性’。)

Apiha, apihālu,【形】不贪婪的。

Apurakkharāna(a+puraḥ),【现分】无希望。直译：无放置在面前。Apurakkharānoti vaṭṭaṃ purato akurumāno.‘无放置在面前’即面前无正在做回转。

Apekkha, apekkhaka, apekkhī,【形】顾及，在意，找寻，人选。Apekkha,【阳】期待，期待者。

Apekkhati (apa+ikkh(梵īkṣ)见+a), 渴望，期待。apekkhi,【过】。

Apekkhana,【中】Apekkhā,【阴】希望，欲望，期望。

Apekkhita, (apekkhati 的【过分】)。

Apeta (apeti 的【过分】), 已走开，已免除，已没有。apetatta,【中】缺席。DhpA.v.41.︰“bhikkhu ayaṃ tava kāyo apetaviññāṇo nirupakāro hutvā kaliṅgaraṃ viya pathaviyaṃ sessatī”ti.(人死后，这身体无意识，将卧在地上，就像朽木一样。)

Apeti (apa+i+a), 走开，消失。apesi,【过】。

Apetteyyatā,【阴】不孝父亲。

Apeyya,【形】不可饮的，不应该喝的。

Apuññābhisaṅkhāra﹐【阳】非福行。

Appa, appaka,【形】小的，少的，无关重要的。【中】一点点。appakasirena,【副】无困难。appakicca,【形】少责任。

Alpa,【梵】一，小，少，少分，尟，尠，减，无，短，短促。

Appakiṇṇa,【形】不拥挤的，安静的。

Appagabbha,【形】不骄傲的，不卤莽的。

Appaggha,【形】无价值的，不值的。

Appaccaya,【阳】不满，闷闷不乐的样子。【形】没有因素。

Appaṭigha,【形】不妨害的，没有忿怒，没有反击，无对(阿毘达摩用语)。【阳】【中】没有反击。【反】sappaṭigha﹐有对。

Appaṭinissagga,【阳】不放弃。

Appaṭipuggala,【阳】无比肩者，无等伦者。

Appaṭibaddha,【形】不连接的，不依靠的。

Appaṭibhāṇa,【形】使迷惑的，使不知所措的，使昏乱的。

Appaṭima,【形】无比的。

Appaṭivattiya,【形】不倒退的。

Appaṭivāna,【形】不畏缩的。appaṭivānī,【阳】热心的人。

Appaṭividdha,【形】未达到的，未了解的。

Appaṭivedha(a+paṭi+vyadhī)﹐不通达，不知。Appaṭivedhāti appaṭivijjhanena apaccakkhakiriyāya.(不贯通、不明白)(AA.4.1.))

Appaṭisandhika,【形】1.不会再生的。2.无法修好的。

Appaṇā, appanā(<ī+āpe+ana, ā取代ī，p成为pp，即ā+pp+ana= appanā(ā在pp的前面变成a；cp. Sk. arpaṇa<ri, abstr. fr. appeti = arpayati from of ṛ, to fix, turn, direct one’s mind)﹐【阴】安止，把心固定在一个对象(application (of mind), ecstasy, fixing of thought on an object, conception )。appanā-samādhi，安止定(已得禅那，具有五禅支)、根本定。Vibhv.PTS:p.197︰Mahaggatabhāvappattā appanābhāvanā nāma appanāsaṅkhātavitakkapamukhattā.(CS:p.258) Sampayuttadhammehi ārammaṇe appento viya pavattatīti vitakko appanā. Tathā hi so “appanā byappanā”ti (dha.sa.7) niddiṭṭho. Tappamukhatāvasena pana sabbepi mahaggatānuttarajhānadhammā “appanā”ti vuccanti.(达到广大的状态，称为安止修习，以‘寻’为首的所谓的安止。在已固定在相应诸法的所缘上如转起‘寻’，为安止。而它已定义为安止(appanā)、极安止(byappanā=vyappanā<vi+appanā)。于‘寻’为首的一切广大、出世间禅法，称为安止。)

Appaṇihita(a+paṇihita),【形】【中】无欲望的，无愿的(毫无贪瞋痴的渴望)(aimless, not bent on anything, free from desire)。

Appatikiṭṭha,【形】不轻视的。

Appatiṭṭha(a + patiṭṭha),【形】1.没有立足点的，无助的(not standing still, without a footing or ground to stand on, bottomless)。

Appatissa, Appṭissa(a + paṭi + su(梵śru, śruṣ)听到),【形】不易教化的，造反的(not docile, rebellious)。

Appatihata, appaṭihata,【形】未重击的，不阻隔的。

Appatīta(a + patīta, of prati + i, Sk. pratīta),【形】得罪，冒犯，惹怒。Pārā.III,168 (CS:Pārā.pg.257)︰Appatītoti tena ca kopena, tena ca dosena, tāya ca anattamanatāya, tāya ca anabhiraddhiyā appatīto hoti.(不满︰以脾气暴躁、以瞋恚、以不满意、以不满足，为不满。)

Appaduṭṭha(a + paduṭṭha) ,【形】不生气的，不腐烂的(not corrupt, faultless, of good behaviour)。

Appadhaṃsika﹐Appadhaṃsiya(grd. of a + padhaṃseti),【形】不该违犯的(not to be violated or destroyed, inconquerable, indestructible)。

Appanā﹐安止(定)。《广释》(Vibhv.CS:p.258)：Sampayuttadhammehi ārammaṇe appento viya pavattatīti vitakko appanā.(安止(定)：在已固定在相应诸法的所缘上如转起‘寻’，为安止。)可知，‘寻’是达到安止(定)的重要关键。Rūpa-arūpa-lokuttara-magga-phala-anurūpa-samatha-vipassana-bhāvanā-citta-abhinīharaṇa-anurūpato, appanāya vīthi appanāvīthi.((与)色界无色界出世间道、果一致，与热切的奢摩他、毘钵舍那修习心一致，安止的心路，为安止心路。)

Appamaññā(a + pamaññā, abstr. fr. pamāṇa = Sk. *pramānya),【阴】无量心(catasso appamaññā四无量= cattāro brahmavihārā四梵住)，即：慈mettā、悲karuṇā、喜muditā、舍upekkhā。

Appamatta1(appa + matta),【形】轻微的，微小的，无关重要的。appamattaka,【中】琐事，少量，小事。

Appamatta2(a+pamatta, pp. of pamajjati< mad(梵mad / mand)使被发狂),【形】不放逸的(not negligent)。AA.7.79./IV,67.︰Appamattoti sati-avippavāse ṭhito.(不放逸︰住立于与(正)念不分离。) MA.7./I,180.︰Appamatto kammaṭṭhāne sati avijahanena. (不放逸︰于业处(正)念不放弃。)

Appamāṇa﹐Appamāna,【形】1.无量的，无限的( “without measure”, immeasurable, endless, boundless, unlimited, unrestricted all-permeating)。2.无不同的，不相干的( “without difference”, irrelevant)。

Appamāda(a+pamāda<mad),【阳】不放逸。SA.6.15./I,223.(=DA.16./II,593.)：Appamādena sampādethāti sati-avippavāsena sabbakiccāni sampādeyyātha.(成就不放逸︰与(正)念不分离，于一切(时地)应该完全被做到。)

Appameyya,【形】不可测量的。

Appavatti,【阴】非持续，非存在。

Appasanna(a不+pasanna已明亮的)﹐尚未明亮的。

Appasāda,【阳】不快乐，不喜欢。

Appasattha,【形】(appa+sattha = 旅行队:) 有很少同伴或共事者的。(a+pasattha:), 不被称赞的。

Appasanna,【形】1.得罪。2.不信的、没有信心的。

Appasamārambha,【形】小麻烦的。

Appassaka,【形】持有一点点，贫穷的。

Appassāda,【形】小快乐的。

Appahīna,【形】未移动的，未破坏的。

Appāṇaka(a+pāṇaka),【形】1.无息气的。2.不包含昆虫的。

Appāhāra(a不+pahāra殴打，打击),【阳】不殴打，不打击，悠悠。

Appātaṅka,【形】无病的。

Appiccha(appa少+iccha欲),【形】少欲(=无欲，或少掉欲望)。appicchatā,【阴】少欲。少欲：Appicchoti santaguṇaniguhanatā, paccayapaṭiggahaṇe ca mattaññutā, etaṃ appicchalakkhaṇanti iminā lakkhaṇena samannāgato.(少欲：冷静、内敛，接受(既有的)资具，(饮食)知量，那少欲的特征，具足这些特征。) SA.2.29.︰Appicchoti icchāvirahito ni-iccho nittaṇho.(少欲：空欲、无欲、无欲望。) Ettha hi byañjanaṃ sāvasesaṃ viya, attho pana niravaseso.(此处标示并不完全的，义理尚未完全括曩) Na hi tassa anto aṇumattāpi pāpikā icchā nāma atthi.(他的内部没有一丁点的恶欲) Khīṇāsavo hesa sabbaso pahīnataṇho.(那个人确实漏尽，断除一切渴爱) Apicettha atricchatā pāpicchatā mahicchatā appicchatāti ayaṃ bhedo veditabbo.(也没有过度的贪、恶欲、邪欲，这裂解应被知。) (MA.24.)CS:p.2.45) Appicchassāti ettha paccayappiccho, adhigamappiccho, pariyatti-appiccho, dhutaṅgappicchoti cattāro appicchā.(少欲︰此处：1.资具少欲(即多给少拿，少给更少拿，但不是一无所有)；2.证得(禅那而)少欲；3.经教少欲；4.(保持)头陀少欲，四种少欲。)(AA.8.30.)。alpêcchā-saṃtuṣṭi, alpêcchatā, alpêcchuḥ saṃtuṣṭaḥ,【梵】少欲知足。

Appita, (appeti 的【过分】；cp. BSk. arpita), 已应用、已集中(fixed, applied, concentrated (mind))。2.带到、固定在(brought to, put to, fixed on J.VI.78 (maraṇamukhe))。visappita, 毒箭(an arrow to which) poison (is) applied, so read for visap(p)īta at J.V.36 & Vism.303)。byappitā(< vi+appitā已集中), (心)已很集中。

Appiya,【形】不喜的，不合意的。D.22./II,306.︰“Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.(然，诸比丘！什么是‘怨憎会苦’呢？于此，凡是不可喜的、不愉快的、不合意的色(n.)、声(m.)、香(m.)、味(m.)、触(n.)、法(m.n.)；或者凡是无益的欲、无利的欲、麻烦的欲、无从执着中释放的欲，和合、集合、联合、会合。诸比丘！这称为‘怨憎会苦’。)

Appekadā,【副】(api+ekadā), 有时。

Appeti (ap+e), 应用，固定。appesi,【过】。appenta﹐【现分】已固定。

Appeva, appeva nāma,【无】如果…就好，如果…就行。

Appesakka,【形】小影响力。

Appossukka,【形】不关心，生活悠闲(unconcerned, living at ease, careless, “not bothering”, keeping still, inactive；in stock phrase appossukka tuṇhībhūta saṅkasāya “living at ease, given to silence, resigned); Th 2, 457 (= nirussukka ThA 282); Sn 43 (= abyāvaṭa anapekkha Nd2 72); Dh 330 (= nirālaya DhA IV.31); J I.197; IV.71; Miln 371 (a. tiṭṭhati to keep still); DA I.264.

Appossukkatā),【阴】不活跃、勉强(inaction, reluctance, carelessness, indifference.)。

Apphuṭa, Apphuta,【形】不触及，不弥漫的(untouched, unpervaded, not penetrated)。

Apphoṭā (<appoṭeti to blossom),【阴】一种茉莉花(Jasmine J VI.336)。

Apphoṭita, (Apphoṭeti的【过分】), 已鼓掌。【中】鼓掌。

Apphoṭeti (ā+phuṭ+e), 捻拇指，弹指，鼓掌。

Aphala,【形】不结果的，徒然的，无用的。

Aphassita,【形】不接触的。

Aphāsu,【形】不安的，不自在，困难的，麻烦的。aphāsuka,【中】疾病。

Abaddha, abandhana,【形】无束缚的，自由的。

Ababa,【中】一个地狱的名字(阿婆婆地狱)，一个有76个零的数位。

Abala (a无+bala强力的),【形】无强力的，弱的，微弱的。abalā,【阴】女人。

Abāhira (a无+bāhira外部),【形】无外部。

Abādha,【形】无碍的。

Abbahati, Abbuhati, 拔除。【过】abbuhi。【独】 abbuyha。 【过分】abbūḷha。opt. abbahe, abbhuye。

Abbaṇa (a无+vaṇa伤),【形】无伤的。

Abbata (a无+vata禁制)【中】无道德。【形】无道德的，不持戒的。

Abbahati﹐拔除。

Abbuda (梵 arbuda),【中】1.疱、肿瘤。2.頞部陀，在怀孕后第二个星期的胎儿。3.分离的因素。4.一个地狱的名字(頞部陀地狱)。5.垓ㄍㄞ (1垓=100兆)。【形】垓ㄍㄞ地狱。

Abbuyha ( abbahati拔除的【独】), 拔除。

Abbuhati﹐拔除。

Abbūhati (ā+vi+ūh +a), 排掉，拉出。abbūhi,【过】。

Abbūḷha, (Abbūhati的【过分】) 排掉，拉出。

Abbokiṇṇa(= abbhokiṇṇa)( abhi +ava +kiṇṇa, cp. Abhikiṇṇa),【形】不间断的，持续的，不拥挤的。satataṃ samitaṃ﹐恒常不间断地。

Abbocchinna,【形】不间断的。

Abbohārika(a + vi + ava + hārika of voharati; not of legal or conventional status ),【形】1.可忽略的(negligible, not to be decided ). 2.不寻常(uncommon, extraordinary)。

Abbha(梵abhra),【中】云(cloud)，云层( a cloudy mass)。Abbhā﹐【阴】云。abbhakūṭa,【中】暴风云的顶点。abbhapaṭala,【中】大量的云。

Abbhaka(梵abhraka),【中】滑石，石墨，粉状石墨。

Abbhakkhāti (abhi全面+ā+khā掘+a), 中伤，反对。abbhakkhāsi,【过】。

Abbhakkhāna (<abbhakkhāti控告),【中】诽谤，控告。

Abbhañjati (abhi全面+añj涂油+a), 涂抹，润滑。abbhañji,【过】。

Abbhañjana,【中】1.涂抹，涂油。2.软膏。

Abbhatīta (abhi全面+atīta过去﹑跨越),【形】经过的，过去的。【过分】全面过去，全面跨越。

Abbhattha (abhi全面+attha灭没) 【中】灭没。abbhatthaṃgataṃ(abbhatthaṅgataṃ；disappeared), 已消失。

Abbhanumodati (abhi全面+anumodati随喜), 全面随喜。【过】abbhanumodi。

Abbhanumodanā,【阴】很感谢，随喜功德。

Abbhantara (abhi全面+antara内部﹑中途),【中】里边，内部。【形】内部的，内在的。abbhantarika,【形】亲密朋友，心腹朋友，知己。

Abbhāgata,【三】客人，陌生人,【过分】已到达。

Abbhāgamana,【中】抵达，挺身而出。

Abbhācikkhati (abhi全面+ā+cikkh+a), 责备，中伤，诽谤。abbhācikkhi,【过】。

Abbhācikkhana,【中】控告，中伤。

Abbhāna(abhi + āyana of ā + yā (i)),【中】复归(比丘身份)(coming back, rehabilitation of a bhikkhu who has undergone a penance for an expiable offence)。

Abbhāhata (abbhāhanati 的【过分】), 已攻击，已使痛苦，已折磨。

Abbhukkiraṇa,【中】抽出，洒。

Abbhukkirati (abhi全面+u 出､上+kir散+a), 洒。abbhukkiri,【过】。

Abbhuggacchati (abhi全面+u出､上+gam去+a), 升入，出去。abbhuggacchi,【过】。

Abbhuggata, (Abbhuggacchati的【过分】) 升入，出去。

Abbhuggamana,【中】升起。

Abbhuggirati (abhi全面+u出+gir吞+a), 以胁迫的方式升起手或挥动一些东西。abbhuggiri,【过】。

Abbhuggiraṇa,【中】挥。

Abbhujjalana (abhi全面+u出+jalana燃)﹐【中】口吐出火。

Abbhuṭṭhāna,【中】站起来，起床，进步。

Abbhuta,【形】令人惊奇的，未曾有的。【中】奇迹，一个奇异的事物，打赌。

Abbhudeti (abhi全面+udi +e), 升，形成。abbhudesi,【过】。

Abbhunnata,【形】升高，高。

Abbhunnati﹐Abbhuṇṇati, (<abhi全面+unnati),傲慢(haughtiness)。

Abbhunnamati (abhi全面+u出+namati弯),涌出。【独】abbhunnamitvā。

Abbhumme,【叹】唉！

Abbhuyyāti (abhi 全面+u出+yā去+a), 进军。abbhuyyāta,【过分】。

Abbhokāsa (abhi全面﹑超越+avakāsa机会﹑空间),【阳】户外，露天，无庇护的地方，海阔天空，全都露。abbhokāsika,【阳】住在户外的人。abbhokāsova pabbajja(PTS: abbhokāso ca pabbajja), 出家是海阔天空。SnA.v.406./II,381.︰Abbhokāsoti vuttasambādhapaṭipakkhabhāvena ākāso viya vivaṭā.(海阔天空︰如所说的龌龊，对治消失之后，露出空间。)

Abbhokiṇṇa,【形】拥挤的。

Abbhokiraṇa,【中】1.洒。2.舞者的运动。

Abbhokirati (abhi全面+ava下+kir散+a), 洒。abbhokiri,【过】。

Abyāpāda (a无+byāpāda逆向行),【阳】无拂逆、无瞋。

Abyāpāra﹐无兴趣(uninterestedness)。

Abrahmacariya (a非+brahmacariya梵行),【中】非梵行。Kh.31.︰Abrahmacariyassa pana cattāri aṅgāni bhavanti– (1)ajjhācariyavatthu ca hoti, (2)tattha ca sevanacittaṃ paccupaṭṭhitaṃ hoti, (3)sevanapaccayā payogañca samāpajjati, (4)sādiyati cāti.(非梵行有四条件︰1.交媾(若是邪淫，则对象非配偶)。2.生起淫欲心。3.达到从事(性交)之缘的方式。4.接纳乐受(sādiyati cāti)。)

Abrahmacārin (a非+brahmacārin梵行【形】),【形】非梵行。

Abrāhmaṇa (a非+brāhmaṇa婆罗门),【阳】非婆罗门。

Abhabba (a不+bhabba能够﹑可能),【形】不能的，不精通的。abhabbatā, 无能，不可能性。

Abhaya (a无+bhaya恐惧),【形】安全的，无畏的。【中】无恐惧。

Abhayā,【阴】诃子。1.一种东印度乔木 (Terminalia chebula)，常绿乔木，叶子卵形或椭圆形。果实像橄榄，可以入药，有轻泻、止咳等作用。产于中国云南、广东，以及印度、缅甸、马来亚等地。它是「三果粉」(Triphala churna)的三种成份之一，Amalaki, Vibhitaki and Harītaki(=abhayā)，治疗消化不良dyspepsia, 痔疮piles, 血浊impurity of blood, 眼睛感染irritation in eye & 出血haemorrhage。)。2.这种植物的果实，也叫藏青果。

Abhava (a不+bhava变成)﹐不变成，无，非有。

Abhavissa(<bhavati)﹐如果有(cond.2sg.3sg.)(与事实相反的假设)。

Abhāva (a+bhū+a),【阳】消失，乌有，不在，缺席，不变成，未有，非有，无性，无自性。【独】bhavitvā, bhūtvā。abhavitvā…bhavati﹐本无今有。

Abhāvita (a未+bhāvita修习(【过分】),【形】未修习的，未熟练的。

Abhāvitatta﹐【中】未被修习的状态。

Abhāsi﹐[bhāsati说]他曾说【单.叁.过】。

Abhi-, 【前缀】全面，对。觉音论师以五义释「阿毘」：(Sp.I,20.) (CS:Pārā.pg.1.16) Ayañhi abhisaddo vuḍḍhilakkhaṇapūjitaparicchinnādhikesu dissati. Tathāhesa–“Bāḷhā me āvuso dukkhā vedanā abhikkamanti no paṭikkamantī”ti-ādīsu (ma.ni.3.389 saṃ.ni.5.195) vuḍḍhiyaṃ āgato. “Yā tā rattiyo abhiññātā abhilakkhitā”ti-ādīsu (ma.ni.1.49) lakkhaṇe. “Rājābhirājā manujindo”ti-ādīsu (ma.ni.2.399 su.ni.558) pūjite. “Paṭibalo vinetuṃ Abhidhamme Abhivinaye”ti-ādīsu (mahāva.85) paricchinne. Aññamaññasaṅkaravirahite dhamme ca vinaye cāti vuttaṃ hoti. “Abhikkantena vaṇṇenā”ti-ādīsu (vi.va.75) adhik.(阿毘说曰：阿毘者，意义、识义、赞叹义、断截义、出过广义、大义、无上义。何谓为意？忆持也。识者分别也。赞叹者。常为圣人之所赞叹也。断截者。分别偈也。出过者。过于余法也广者。于诸法中最为广也。大者诸法之最大也。无上者。诸法无能胜也。昙者。举义承义护义。何谓为举。举者。举置众生于善道也。承者。承受众生不令入三恶道也。护者。拥护众生令得种种快乐也。藏者器也。何谓为器？器者，能聚集众义也。T24.676.2)一、意，是增上义(阿毘达磨就是增上法，下例)。二、识，是特性(自相)义。三、赞叹，是尊敬义。四、断截，是区别义。五、长，是超胜义《善见律毘婆沙》卷一(T24.676.2)。

Abhikaṅkhati (abhi+kakh+ṃ-a), 渴望，愿望。abhikaṅkhi,【过】。abhikaṅkhita,【过分】。

Abhikaṅkhana, abhikaṅkhita,【中】希望，渴望，希望。

Abhikaṅkhī,【形】愿望的，欲望的。

Abhikiṇṇa, (Abhikiraṇa的【过分】) 已撒满。

Abhikiraṇa,【中】散布。

Abhikirati (abhi+kir散+a), 淹没，散布，洒。

Abhikīrati (abhi+kīrati被作), 全面被作。

Abhikūjati (abhi+kuj鸪鸪叫+a), 鸟鸣，(鸟)唱。abhikūji,【过】。

Abhikūjana,【中】鸟的歌唱。

Abhikūjita,【过分】(鸟的歌)已响亮。

Abhikkanta (abhikkamati 的【过分】), 1.向前走，已越过。2.已最愉快，太美妙了(极优美、极可欲、极可喜、极美善)。【中】前进。

Abhikkanta (abhikkamati‘向前走’的【过分】), 1.向前走。2.超群。

Abhikkantaṃ﹐【叹】已超群！

Abhikkantāya rattiyā ([abhikkantāya向前走(【阴】【单】【处】,【过分】)] [rattiyā夜间(【阴】【单】【处】)] ), 在已向前走的夜间。

Abhikkama,【阳】I.【阳】向前走，前进。【过分】[paṭikkama走回] 。II.向前走(【单.贰.命】)。abhikkamosāna(abhikkama+osāna停止)﹐停止前进。Abhikkamosānaṃ paññāyati no paṭikkamoti：知道(病)停止复原不减退。

Abhikkamati (abhi全面+kam走+a), 进行，向前走 (直译：全面走)。【2.复.命】abhikkamatha。【过分】abhikkanta。abhikkami,【过】。

Abhikkhaṇa,【形】不变的。abhikkhaṇaṃ,【副】不变地，时常。

Abhikkhaṇati (abhi全面+khā掘+a), 掘出。abhikkhaṇi,【过】。

Abhikkhaṇana,【中】掘，挖。

Abhigajjati (abhi全面+gad说+ya), 吼，打雷。abhigajji,【过】。

Abhigajjana,【中】吼声，雷鸣。

Abhigijjhati (abhi全面+ gidh贪婪+ya), 觊觎，渴望。abhigijjhi,【过】。aññamaññābhigijjhanti, 互相觊觎(S.1.28./I,15)。

Abhigijjhana,【中】觊觎，渴望，贪欲。

Abhigīta (abhi全面+gīta唱诵(【过分】) )﹐(abhigāyati 的【过分】), 已唱。

Abhighāta,【阳】1.撞击，冲击，接触。2.杀害。

Abhighātana,【中】杀害，破坏，毁坏。

Abhighātī,【阳】敌人，破坏者。

Abhijappati (abhi全面+jap(梵jap)喃喃自语+a), 祈祷(praying for)，喃喃而语。abhijjappi,【过】。

Abhijappā (<abhijappati, cp.jappā)【阴】祈祷，热望(strongly asserting one’s right)。

Abhijappana, abhijappita,【中】1.喃喃而语。2.许愿。3.讲话。

Abhijāta,【形】出生良家子弟，生得高贵。

Abhijāti, ābhijāti, (abhi全面+jāti生),【阴】1.再生，降落。2.种类。chaḷabhijātiyo, 六生类。富兰那‧迦叶(Pūraṇa Kassapa)宣称有「六生类」(chaḷabhijātiyo)，即：(1)黑(kaṇhābhijāti，包括屠夫、猎人、盗贼等)、(2)蓝(nīlābhijāti，比丘、及其余一切之业因论者kammavādā、业果论者kriyavādā)、(3)红(lohitābhijāti，只穿一衣的耆那教徒，比前两种人更清净)、(4)黄(haliddābhijāti，由裸体外道的白衣在家人)、(5)白(sukkābhijāti，男女邪命外道)、与(6)究竟白(paramasukkābhijāti，由难陀･瓦加(Nanda Vaccha)、提沙･桑提加(Kisa Saṃkicca)与末伽梨･瞿舍梨(Makkhali Gosāla)所组成，他们最清净)。(cf.《增支部》A.6.57./III,384.) 世尊否定这种说法，说「六生类」︰(1)黑生类(生于卑贱家)而生起黑法(身语意行恶行，死后生恶趣)，(2)黑生类而生起白法(身语意行善行，死后生善趣)，(3)黑生类(安住于四念住，修七觉支)生起非黑非白之涅盘(akaṇhaṃ asukkaṃ nibbānaṃ)，(4)白生类(生于尊贵家)而生起黑法，(5)白生类生起白法，(6)白生类生起非黑非白之涅盘。(A.6.57./III,384-7)。《大般若波罗蜜多经》卷第三百八十三(T6.979.3 ~ 980.1)︰「非黑非白法，感非黑非白异熟，所谓预流果，或一来果，或不还果，或阿罗汉果，或独觉菩提，或复无上正等菩提。」(cf. T7.383.1.﹑729.2)

Abhijānana,【中】尽知，证知。

Abhijānāti (abhi全面+ñā知+nā), 尽知(全面知)，证知。abhijjāni,【过】。【单.壹.现】abhijānāmi。【3.单.过】abbhaññāsi。【3.复.过】abbhaññaṃsu; 【过分】abhiññāta; 【独】abhiññāya, abhiññā}。

Abhijāyati (abhi全面+jan(梵jan / jā)生+ya), 出生得好，出现得好。

Abhijigiṃsati (abhi全面+har运+sa), 愿克服。abhijigiṃsi,【过】。

Abhijjanaka, abhijjamāna,【形】未打破的，未分开的。

Abhijjamāna(ppr. passive of a + bhid(梵bhid))破碎, see bhindati)﹐【现分】无被迸裂，无被拆散。

Abhijjhā(abhi+dhyā想),【阴】贪婪(台语：tham lam5)，妄羡，古译：增伺。abhijjhālu,【形】贪婪的，妄羡的。A.3.66./I,194.︰ “Abhijjhāti kho ahaṃ, Sāḷhā, etamatthaṃ vadāmi. Luddho kho ayaṃ, Sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.(「沙罗哈！我说贪婪这意思。舍罗哈！这贪心，是因贪欲而杀有息者，取不该取之物，与他人之妻通，说虚诳，也煽动他这样作，凡此，能引长夜之无益与苦。)

Abhijjhādomanassa (abhijjhā贪欲【阴】+domanassa不如意【中】),【阳】贪欲及不如意。

Abhijjhāvisamalobha (abhijjhā贪婪【阴】+visama不平顺的【形】+lobha贪欲【阳】)﹐【阳】贪欲。

Abhijjhāyati (abhi全面+jhe+a), 愿望，妄想。abhijjhāyi,【过】。abhijjhita,【过分】。

Abhiñña (<abhiññā全面知),【形】博学的，有知识，全面知。SA.6.3./I,205.︰ Sayaṃ abhiññā sacchikatvāti sāmaṃ jānitvā paccakkhaṃ katvā.(亲自作证︰已亲自领会，已作了现见。) AA.1.16./II,19.︰abhiññāyāti aniccādivasena lakkhaṇattayaṃ āropetvā abhijānanatthāya.(通智︰无常等三相熟练之后，全面知之意。)

Abhiññāta (abhijānāti全面知的【过分】), I.【过分】全面知。II.【形】著名。

Abhiññāya, 1.( abhijānāti‘全面知’的【独】)。2.[abhiññā全面知](【阴.单.工.从.与.属.处】)。

Abhiññā, (<abhijānāti全面知)【阴】I.全面知，特别的知识，非凡的力量，神通。II.Abhijānāti‘全面知’的【独】。

Abhiññā, abhiññāya,【独】熟悉。

Abhiññāṇa,【中】特征。

Abhiññāta, (abhijānāti 的【过分】), 已众所周知，已公认。

Abhiññeyya,【形】应该熟悉的。

Abhiṇha,【形】连续的，习惯的，屡屡的。abhiṇhaṃ,【副】时常，重复地，再三地。

Abhiṇhaṃ,【副】经常。

Abhiṇhaso,【副】总是，重复地，再三地。

Abhitatta (abhitapati 的【过分】), 已被烧焦，已热。

Abhiṭhāna (abhi + ṭhāna, cp. abhitiṭṭhati; lit. that which stands out above others) ,【中】大罪或死罪(a great or deadly crime. Only at Sn.231 = Kh VI,10 (quoted Kvu 109))。Six are there mentioned, & are explained (KhA 189；A.1.14./I,27.；M.115./III,65.；Vbh.p.336.) as “matricide, parricide, killing an Arahant, causing schisms, wounding a Buddha, following other teachers”. 六大逆罪：chaccabhiṭhānāni，杀母、杀父、杀阿罗汉、(以恶心)出(如来身)血、破和合僧团、邪信(信仰外道)(mātughātapitughāta-arahantaghātalohituppādasaṅghabheda-aññasatthāruddesakammānīti)。

Abhitapati (abhi全面+tap(梵tap)使发光+a), 照耀，发光。abhitapi,【过】。

Abhitāpa,【阳】很热。

Abhitāḷita, (Abhitāḷeti的【过分】打，槌打，击鼓等。

Abhitāḷeti (abhi全面+tāḷ打+e), 打，槌打，击鼓等。abhitāḷesi,【过】。

Abhituṇṇa﹐abhitunna (abhitudati的【过分】), 已受打击, 已制服, 已压倒。

Abhitudati (abhi全面+tud+a), 刺穿，刺，刺激。abhitudi,【过】。

Abhito,【无】周围(台语：四箍辇转si3 khoo lian2 tng2)。

Abhitoseti (abhi超胜+tus满足+e), 彻底地满足。abhitosesi,【过】。

Abhitthanati (abhi超胜+ than吼+a), 打雷。abhitthani,【过】。abhitthanita,【过分】。

Abhittharati (abhi超胜+tarati2匆忙), 催促，赶紧作。abhitthari,【过】。【3.单.祈.反照】abhittharetha。

Abhitthavati (abhi全面+ thu称赞+a), 称赞。abhitthavi,【过】。

Abhitthavana,【中】称赞。

Abhitthuta, (abhi全面+tthavati 的【过分】)。

Abhitthunāti (abhi全面+ thu称赞+nā), 称赞。abhitthuni,【过】。

Abhidosa,【阳】昨晚。abhidosika,【 形 】昨晚的 。(参考 ābhidosa)。

Abhidhamati (abhi全面+dham)(梵dham/ dhmā)吹+a), 吹。abhidhami,【过】。

Abhidhamma (abhi超胜﹑对+dhamma法),【阳】超胜的法，对法，阿毘达摩，论藏。abhidhammika,【形】论藏师。巴利论藏(Abhidamma-piṭaka)有七部论：一、法集论(Dhammasaṅgaṇī)。二、分别论(Vibhaṅga)。三、论事(Kathāvatthu)。四、人施设论(Puggalapaññatti)。五、界说论(Dhātukathā)。六、双对论(Yamaka)。七、发趣论(Paṭṭhāna)。

Abhidhammapiṭaka Saṃgāyanassa pucchā vissajjanā (CS:p.2)︰dhammātireka dhammavisesaṭṭhena bhante Abhidhammoti vuccati.(大德！超越法与有别于法之义，称为‘阿毘达摩’。)

Abhidhammatthasaṅgaha,【阳】《摄阿毘达摩义论》阿耨楼陀尊者(约11~12世纪上半期的人)所著，是巴利佛教中一部最精拔的作品，文简义丰，叙述了各种重要的法相，有系统地介绍了全部论藏的纲要书。《说一切有部发智大毘婆沙论》卷第一，列出阿毘达磨诸论师对「阿毘达磨」之定义：1.于诸法相能善决择能极决择。2.于诸法性能善觉察能善通达。3.能于诸法现观作证。4.法性甚深能尽原底。5.诸圣慧眼由此清净。6.能善显发幽隐法性。7.所知法性无始幽隐，离此无有能显发。8.所说法性无有乖违，若有能于阿毘达磨自相共相极善串习，必无有能如法问难，令于法性有少违。10.能伏一切外道他论。11.常能决择契经等中诸法性相。12.于十二支缘起法性善觉了。13.以能现观四圣谛法。14.善说修习八圣道法。14.能证涅盘。15.能于诸法以无量门数数分别。16.于杂染清净系缚解脱流转还灭法，以名身、句身、文身次第结集安布分别。17.此是究竟慧，此是决断慧，此是胜义慧，此是不谬慧。18.求解脱者修正行时，能为分别所未了义，谓此是苦，此是苦因，此是苦灭，此是趣灭道。此是加行道，此是无间道，此是解脱道，此是胜进道，此是向道，此是得果，能正分别如是等义。19.此法增上。如有颂言：慧于世间尊，能决择趣向，以正了知故，老死尽无余。20.慧能照法。如契经说：一切照中我说慧照最为上首。21.于诸法中涅盘最上，此法次彼。22.阿谓除弃，毘谓决择。此法能除弃决择。何所除弃？谓结缚、随眠、随烦恼、缠。何所决择？谓蕴、界、处、缘起。谛食及沙门果菩提分等。23.阿毘者是助言显现前义，此法能引一切善法，谓诸觉分皆现在前。24.阿毘者是助言显增上义。25.阿毘助言显恭敬义，此法尊重可恭敬。(T27.4.1 ~ 3)

Abhidhā,【阴】abhidhāna,【中】命名，名称，世尊说，名，名义，施设，能诠，言，言语，言说，语言，说。

Abhidhāvati (abhi全面+dhāv追+a), 跑向，催促。abhidhāvi,【过】。

Abhidheyya,【形】名为。【中】意义。

Abhinata (abhi全面namati 的【过分】), 已弯曲，已鞠躬，已顶礼。

Abhinadati (abhi超胜+nad+a), 呜响。abhinadi,【过】。

Abhinadita, (abhi超胜nadati的【过分】),【中】噪音。

Abhinandati (abhi超胜+nand欢喜+a) 欢庆，全面欢喜。【1.单.过】abhinandiṃ。【3.单.过】abhinandi。【3.复.过】abhinanduṃ。【独】abhinanditvā。【未被】abhinanditabba。【3.单.祈】abhinandeyya。【过分】abhinandita。abhinandi,【过】。

abhinandin (<abhinandati全面欢喜),【形】全面欢喜。【阴】abhinandinī。tatratatrābhinandinī, 处处全然爱喜。DA.22./III,800.︰Tatratatrābhinandinīti yatra yatra attabhāvo, tatra tatra abhinandinī.(处处全然欢喜︰在在处处自己存活，就在在处处全然欢喜。)

Abhinandana,【中】欢喜，高兴。

Abhinandita (abhinandati 的【过分】),【中】愉快的对象。

Abhinandī,【形】欢喜的人，享受的人。

Abhinamati (abhi超胜+nam弯曲+a), 弯曲，弯腰，鞠躬，顶礼。abhinami,【过】。

Abhinayana,【中】1.使恢复知觉。2.质询。

Abhinava,【形】新的，新鲜的。

Abhinādita,【过分】已呜响。

Abhinikūjita,【形】呜响着 (鸟的歌)。

Abhinikkhamati (abhi全面+ni+kham(梵kṣam)忍受+a), 前去，隐世，隐居。abhinikkhami,【过】。abhinikkhanta,【过分】。abhinikkhamma,【独】。

Abhinikkhamana,【中】放弃(头衔)，抛弃(野心)，出家。

Abhinikkhipati (abhi全面+ni+khip抛+a),躺下。abhinikkhipi,【过】。abhinikkhitta,【过分】。

Abhinikkhipana,【中】放下。

Abhininnāmeti (abhi全面+ninnāmeti使…转向),使…全面转向。dibbāya sota-dhātuyā cittaṃ abhinīharati abhininnāmeti(心倾注天耳界)。ceto-pariyañāṇāya cittaṃ abhinīharati abhininnāmeti(心倾注他心智)。pubbe-nivāsānussati-ñāṇāya cittaṃ abhinīharati abhininnāmeti(心倾注宿住随念智)。sattānaṃ cutūpapāta-ñāṇāya cittaṃ abhinīharati abhininnāmeti(心倾注有情死生智)。

Abhinimanteti (abhi超胜+nimanteti邀请), 盛情邀约。

Abhinimmina, 全面创造。

Abhinimmināti (abhi全面+nimmināti创造),全面创造。【过分】abhinimmita。

Abhinipajjati (abhi全面+ni+pad去+ya), 卧在。abhinipajji,【过】。abhinipanna,【过分】。

Abhinipatati (abhi全面+ni+pat落下+a), 跌倒，冲闯。abhinipati,【过】。

Abhinipāta,【阳】abhinipātana,【中】跌落，冲闯，攻击，敲击。abhinipātī,【形】落下。

Abhinippīḷeti (abhi全面+ni+pīḷ虐待+e), 压迫，骚扰。

Abhinipphajjati (abhi全面+ni+pad去+ya), 实现，完成。abhinipphajji,【过】。abhinipphanna,【过分】。

Abhinipphatti,【阴】产品，成就。

Abhinipphādita, (Abhinipphādeti的【过分】), 已生产，已完成。

Abhinipphādeti (abhi全面+ni+pad去+e), 生产，呈现。abhinipphādesi,【过】。

Abhinibbatta (abhinibbattati 的【过分】), 已繁殖，已再生。

Abhinibbatti(abhi全面+nibbatti生出),【阴】abhinibbattana,【中】生成，转生。

Abhinibbatteti (abhi全面+ni+vat转+e), 生产，呈现。abhinibbattesi,【过】。

Abhinibbidā,【阴】厌世。

Abhinibbuta,【形】完全地平静的，寂静。

Abhinimmita, (Abhinimmiṇāti的【过分】创造，生产，制造。

Abhinimmiṇāti (abhi全面+ni+mā测量+ṇā), 创造，生产，制造。abhinimmiṇi,【过】。

Abhiniropana,【中】固定在，应用，运用，施用。

Abhiniropeti (abhi全面+ni向下+rup栽种+e), 注入，灌输，谆谆劝导。abhiniropesi,【过】。abhiniropita,【过分】。

Abhinivajjeti (abhi全面+ni向下+vajjeti使…被避免),全面避免。【独】abhinivajjetvā。

Abhiniviṭṭha (Abhinivisati的【过分】), 已附着，已执着。

Abhinivisati (abhi全面+ni+vis(viś)进入+a), 执着，黏附着。abhinivisi,【过】。

Abhinivesa (abhi全面+nivesa安顿)(梵abhiniveśa),【阳】倾向，取，取着，执，执着，执持，妄执，爱着，深固。‘sabbe dhammā nālaṃ abhinivesāyā’ti.(一切法实不值于贪着)(S.35.80./IV,50.；M.37./I,251.；A.7.58./IV. p.88)

abhiniveseti (abhi全面+niveseti安顿), 全面安顿，倾向。【3.单.祈】abhiniveseyya。

Abhinisīdati (abhi全面+ni+sad坐+a), 坐近，入坐，对准入坐。abhinisīdi,【过】。abhinisinna,【过分】。

Abhinissaṭa, (abhinissarati 的【过分】), 已逃脱，已移走。

Abhinīta (abhineti 的【过分】), 已带来。

Abhinīla﹐【梵】绀靑。

Abhinīta ( [abhi全面+neti引导] 的【过分】),【过分】全面引导。

Abhinīhaṭa, (Abhinīharati的【过分】), 已取出。

Abhinīharati (abhi全面+ni+har运､拿+a), 全面运出，取出，指向，热望。abhinīhari,【过】。

Abhinīhāra,【阳】带动，取出，热望，决议。DhsA.(PTS:648) 647.︰abhinīhārapaccupaṭṭhānā(﹝风大﹞以‘推’(由内往外)为现起)。

Abhipatthita, (Abhipattheti的【过分】极度渴望，极度希望。na kāme abhipatthayaṃ (不再希求诸欲)。

Abhipattheti (abhi超胜+path+e), 极度渴望，极度希望。abhipatthesi,【过】。

Abhipāleti (abhi超胜+pāl保护+e),极度保护，极度保持，极度保存。abhipālesi,【过】。abhipālita,【过分】。

Abhipīḷeti (abhi超胜+pīḷ虐待+e), 极度压迫，极度挤榨。abhipīḷesi,【过】。abhipīḷita,【过分】。

Abhipūrati (abhi超胜+pūr(梵pṛ / pṛṇ/ pūr)充满+a), 极度充满。abhipūri,【过】。abhipūrita,【过分】。

Abhippakiṇṇa (abhippakirati 的【过分】), 已极度撒满。

abhippakirati, 撒满。abhippamodati (abhi全面+pamodati彻底欣喜),全面彻底欣喜。abhippamodayati (abhippamodati的【使】),使…全面彻底欣喜。abhippasanna (abhi超胜+pasanna明净【过分】),【过分】全面明净。

Abhippamodati (abhi超胜+pa+mud+a), 极欢喜，极满意。abhippamodi,【过】。abhippamodita,【过分】。

Abhippasanna (abhippasīdati 的【过分】),已极有信心，已极献身，已极投入于。

Abhippasāda,【阳】极有信心，极热爱，极投入。

Abhippasāreti (abhi全面+pa+sar(梵sṛ)动转+e), 伸展。abhippasāresi,【过】。

Abhippasīdati (abhi超胜+pa+sad坐+a), 有信心，投入于。abhippasīdi,【过】。

Abhibhavati (abhi全面+bhū 变成+a), 全面克服，全面征服。abhibhavi,【过】。【独】abhibhuyya,【过分】abhibhūta。

Abhibhavana,【中】全面克服，打败。

Abhibhavanīya,【形】应该全面克服的。

Abhibhāyatana (abhibhū胜+āyatana处)﹐【中】胜处。

Abhibhū (<abhi全面+bhū变成),【阳】1.征服者，大君主。2.阿毘浮(=无想天asaññabhava)。cp.(abhibhavati胜) 【中】【形】胜。

Abhibhūta (abhibhavati 的【过分】), 已击败，已打败。

Abhimaṅgala,【形】幸运的，吉兆的。

Abhimata (abhimaññati 的【过分】), 已想要，已愿望。

Abhimatthati, abhimantheti, 劈。

Abhimaddati (abhi全面+madd压破+a), 压破，服从。abhimaddi,【过】。abhimaddita,【过分】。

Abhimaddana,【中】打破，征服。

Abhimanthati (abhi全面+manth搅拌+a), abhimantheti (abhi全面+manth搅拌+e), 压破，搅拌，摇动，煽动，激动。abhimanthi, abhimanthesi,【过】。abhimanthita, abhimathita,【过分】。

Abhimāna,【阳】自尊。

Abhimukha (abhi超胜+mukha面),【形】面对的，当面的，面对面的,【阳】前面，向，对，现，现前，了。abhimukhaṃ,【副】向。

Abhiyācati (abhi超胜+yāc乞+a), 非常请求，非常乞求，非常恳求。abhiyāci,【过】。

Abhiyācana,【中】abhiyācanā,【阴】请求，要求，恳求。

Abhiyācita (abhi全面yācati 的【过分】), 已被请求。

Abhiyāti (abhi全面+yā去+a), 反对，违反，攻打。abhiyāyi,【过】。abhiyāta,【过分】。

Abhiyuñhati (abhi全面+yuj连接+ṃ-a), 修行，控诉，询问。abhiyuñji,【过】。abhiyutta,【过分】。

Abhiyuñjana,【中】审判，修行，遵守。

Abhiyoga,【阳】遵守，修学，修行，修集，加行，相应，勤修，勤修学。

Abhiyogī,【阳】观察者，修行者。

Abhirakkhati (abhi全面+rakkh保护+a), 全面保护。abhirakkhi,【过】。

Abhirakkhana,【中】abhirakkhā,【阴】全面保护。

Abhirata (abhiramati 的【过分】), 已喜欢，已沉迷，好，爱，爱着，极生爱乐，乐，深生喜乐。

Abhirati,【阴】高兴，满意。

Abhiraddha,【过分】已满意，已劝解。

Abhiraddhi,【阴】满足。

Abhiramati (abhi全面+ram喜乐+a), 全然喜乐，享受，寻欢。【过】abhirami。【过分】abhirata。

Abhirati (abhi全面+rati喜乐),【阴】全然喜乐。

Abhiramana,【中】享乐，运动。

Abhiramāpeti (abhi全面+ ram喜乐+āpe), 使全然喜乐，使寻欢。abhiramāpesi,【过】。

Abhirāma,【形】愉快的，合意的。

Abhiruci,【阴】希望，渴望。

Abhirucita,【过分】已愿望，已喜欢，已愉快。

Abhirucira,【形】多令人喜爱的，非常美丽的。

Abhiruyha, (abhiruhati 的【独】), 登上了。

Abhirūpa (abhi超胜+rūpa形色),【形】形色端严。SnA.v.410./II,383.︰Abhirūpoti dassanīyaṅgapaccaṅgo.(形色端严︰肢体匀称，众所乐见。)

Abhiruhati, abhirūhati (abhi超胜+ruh上升﹑生长+a), 登上，上去。abhiruhi,【过】。abhirūhitvā,【独】。

Abhirūhana,【中】上升，攀登。

Abhirūḷha (abhiruhati 的【过分】), 已登上，已升起。

Abhiroceti (abhi超胜+ruc发光+e), 喜欢，寻高兴。

Abhilakkhita (Abhilakkheti的【过分】), 已作记号。

Abhilakkheti (abhi全面+lakkh标记+e), 标记，设计。abhilakkhesi,【过】。

Abhilāpa,【阳】演讲，讲话。

Abhilāsā,【阴】希望，欲望。

Abhilepana (abhi全面+lepana涂染),【中】全面涂染。

Abhivaṭṭa, abhivaṭṭha (abhivassati ‘全面下雨’的【过分】) 已下雨。

Abhivaḍḍhati (abhi全面+vaḍḍh增长+a), 生长，增加，长得大过。abhivaḍḍhi,【过】。abhivaḍḍhita,【过分】。

Abhivaḍḍhana,【中】abhivaḍḍhi,【阴】生长，增加。

Abhivaṇṇita, (Abhivaṇṇeti的【过分】)称赞，详细，解析。

Abhivaṇṇeti (abhi超胜+vaṇṇ称赞+e), 称赞，详细，解析。abhivaṇṇesi,【过】。

Abhivadati (abhi全面+vad说+a), 宣布(to speak out, declare, promise)，欢迎(to welcome)。【使】abhivādeti。

Abhivandati (abhi超胜+vand弯腰+a), 行礼，敬礼(to salute respectfully, to honour, greet)。abhivandi,【过】。abhivandita,【过分】。

Abhivandiya (abhivandati的【独】), 弯了腰，鞠了躬。

Abhivassati (abhi全面+vass下雨+a), 全面下雨。【过分】abhivaṭṭa, abhivuṭṭha。abhivassi,【过】。

Abhivādana,【中】abhivādanā,【阴】致敬，行礼。《法句经》Dh.v.109︰Abhivādanasīlissa niccaṃ vuḍḍhāpacāyino cattāro dhammā vaḍḍhanti: āyu, vaṇṇo, sukhaṃ, balaṃ.(好乐敬礼者，常尊于长老，四法得增长：寿.美.乐与力。)南传比丘受人礼拜时，常念诵的法句。法句中寿.美.乐.力，指长寿、庄严、安乐、力量。《摩奴法典》Ch.1.121︰「养成尊敬的习惯和常尊敬长者，它们寿命、学问、名誉和力量，四样一定会增长。」

Abhivādeti (abhi超胜+vad说+e﹐直译：全面说)( caus.of abhivadati),行礼(to salute, greet, welcome, honour)；日译作：挨拶aisatzu。abhivādesi,【过】。abhivādita,【过分】。abhivādetvā,【独】。(abhivādayiṃ aor.= abhivādanaṃ kāresiṃ vandiṃ VvA 24); Often in combn with padakkhiṇaṃ karoti in sense of to bid goodbye, to say adieu, farewell, — Caus.II.abhivādāpeti to cause some one to salute, to make welcome Vin II.208 (°etabba).

Abhivādetabba,【祈】值得礼拜，值得致敬。

Abhivāyati (abhi全面+vā吹+a), 吹过。abhivāyi,【过】。

Abhivijināti (abhi全面+vi+ji胜+nā), 征服。abhivijini,【过】。abhivijita,【过分】。abhivijiya,【独】。

Abhivitaraṇa,【中】捐赠物。

Abhivisiṭṭha,【形】最优良的。

Abhivuṭṭha, 已下雨。参考 abhivaṭṭha已下雨。

Abhivuddhi, (参考 abhivaḍḍhi生长) 生长。

Abhisaṅkhata (abhisaṅkharoti 的【过分】), 已准备，已安排，已回复。

Abhisaṅkharana,【中】恢复，安排。

Abhisaṅkharoti (abhi全面+saṃ一起+kar作+o), 现行，回复，安排，准备。abhisaṅkhari,【过】。

Abhisaṅkhāra,【阳】积聚，准备。

Abhisaṅkhipati(abhi + saṅkhipati) , 丢在一起，堆积(to throw together, heap together, concentrate.

Abhisaṅga,【阳】黏着，忠于，坚持。

Abhisaṅgī﹐【形】顽固的人。

Abhisajjati (abhi全面+sajjati执着), 迁怒(直译：全面执着)，附上，缚上。abhisajji,【过】。【3.单.祈】abhisaje。

Abhisajjana,【中】黏着，忿怒。

Abhisañcetayita,【中】想出，有意的。

Abhisañceteti (abhi全面+saṃ+cit想+e), 想出(to bring, to consciousness, think out, devise, plan)。abhisañcesi,【过】。abhisañcetayita, 【过分】。

Abhi-saññā-nirodha, The prefix abhi qualifies, not saññā, but the whole compound, which means “trance” . It is an expression used, not by Buddhists, but by certain wanderers. See saññā-vedayita-nirodha.

Abhisaññūhati (abhi + saññūhati),堆积，集中( to heap up, concentrate)。cp. abhisaṅkhipati.

Abhisaṭa (abhisarati 的【过分】), 已拜访，已接近。

Abhisatta (abhisapati 的【过分】), 已被咒，已可憎。

Abhisaddahati (abhi全面+saṃ+dah放置+a), 相信。abhisaddahi,【过】。

Abhisanda(abhi + sanda(流程)of syad, cp. BSk. abhisyanda),【阳】流出，结果，等流(果)(outflow, overflow, yield, issue, result)。kamm’ābhisanda﹐业果。cattāro puññ’âbhisandā kusal’âbhisandā,四种福等流即是善等流。

Abhisandana,【中】流动的，成果，结果。

Abhisandati (abhi全面+sand(syad)+a), 流出，渗出。abhisandi,【过】。

Abhisandahati (abhi全面+saṃ+dah放置+a), 连接，集合。abhisandahi,【过】。

Abhisandeti ( abhi全面+sandati流动), 的【使】),使…全面流动。

Abhisanna ([abhisandati全面流动] 的【过分】),【过分】全面流动。

Abhisapati (abhi全面+sap服务+a), 诅咒，宣誓，发誓。

Abhisapana,【中】宣誓，诅咒。

Abhisamāgacchati(abhi + sam + āgacchati), (cp. in meaning adhigacchati) 完全了解，完全掌握(to come to (understand) completely, to grasp fully, to master)。abhisamāgantvā(=abhisamecca), ger.。

Abhisamaya (abhi全面+sama平息+ya (抽象名词)) (<i行),【阳】1.( abhi-samaya)领会，洞察，现观，得，悟，证，通达。《无碍解道》(Pṭs.p.217；CS:p.394)说，在四道四果之剎那间，以入于不死涅盘的尽头之义是‘现观’(amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhisamayo.)。2.abhi-śam= abhisama-ya止息，mānābhisamaya﹐慢止息。SA.8.4./I,272.：Mānābhisamayāti mānassa dassanābhisamayā ceva pahānābhisamayā ca.(慢止息(慢无间等)：见到慢止息和断慢止息。)

Abhisambujjhati (abhi全面+sambujjhati完全觉),全面完全觉，成佛，成等正觉，最正觉，现等正觉，现等觉。【3.复.过】abhisambujjhiṃsu。【过分】abhisambuddha(音译：阿毘三佛陀)。【现分】abhisambudhāna。

Abhisamācārika,【形】好行为的。

Abhisamecca (abhisameti 的【独】), 已彻底地了解。

Abhisameta, abhisamita (abhisameti 的【过分】), 已完全地领会。

Abhisametāvī,【形】有完成洞察力的人。

Abhisameti (abhi全面+sameti知), 彻底地了解，彻底地领会(to come by, to attain, to realise, grasp, understand)。abhisamesi,【过】。【独】abhisamecca(=abhisamāgantvā)。

Abhisamparāya (abhi全面+samparāya来世),【阳】未来世，彼界，下一世。

Abhisambujjhati (abhi全面+saṃ+budh醒+ya), 证到最高智慧。abhisambujjhi,【过】。

Abhisambuddha ( [abhisambujjhati] 的【过分】), 证到最高智慧。

Abhisambodhi,【阴】最高觉悟。

Abhisambhava(<abhisambhavati), 只作durabhisambhava,难克服，难达到(hard to overcome or get over, hard to obtain or reach, troublesome)。

Abhisambhunāti (abhi全面+sambh+uṇā), 能干，达到。abhisambhuni,【过】。

Abhisammati (abhi全面+sam(梵śam 1./ śim)使平静+ya), 停止，使平静。abhisammi,【过】。

Abhisallekhika (abhi全面+sallekha削减+ika (形容词化)),【形】全面削减。

Abhisāpa,【阳】诅咒。

Abhisārikā,【阴】妓女(ki li2，趁食查某than3 ciah8 ca boo2，间仔查某king a2 ca boo2)。

Abhisāriyā(Sk.abhisārikā, <abhi+sṛ),【阴】女人去会见她的情人。

Abhisiñcati (abhi全面+siñcati倾注), 灌顶，用作祭祀，献给，使神圣。abhisiñci,【过】。【过分】abhisitta。SA.22.1./II,251.：Amatena abhisittoti nassidha aññaṃ kiñci jhānaṃ vā vipassanā vā maggo vā phalaṃ vā “amatābhiseko”ti daṭṭhabbo, madhuradhammadesanāyeva pana “amatābhiseko”ti veditabbo.(以甘露灌顶：任何禅那或毘婆舍那或道或果称为甘露灌顶，此为可以被见到的；而甘露法的说教，可以被知道的。)

Abhisitta, [abhisiñcati] 的【过分】，洒，用作祭祀。

Abhiseka,【阳】abhisiñcana, abhisecana, 灌顶。【中】供献，斋戒沐浴，洗礼，洒净。

Abhiseceti, (abhisiñcati 的【使】) 洒，用作祭祀。

Abhihaṭa, (abhiharati 的【过分】)。

Abhihaṭṭhuṃ (= abhihantiṃ, ger. of abhiharati) 【独】要去带近来(Only in praise abhihaṭṭhuṃ pavāreti, to offer having fetched up)。

Abhihata, Abhihanati的【过分】袭击，碰撞。

Abhihanati (abhi全面+han+a), 袭击，碰撞。abhihani,【过】。

Abhiharati (abhi全面+har拿+a), 带来，提供。abhihari,【过】。abhihareyya,【义】。

Abhihāra,【阳】取近，提供。

Abhihāreti (abhiharati拿来的【使】)﹐令人拿来。【3.单.过】abhihārayi。

Abhihita (abhidhāti 的【过分】), 已讲。【中】字，词，话。

Abhīta, abhīru, abhīruka,【形】大胆的，勇敢的。

Abhūta,【形】不真的，错误的。【中】谎言；愚者，说谎者(直译︰非生物；或解作︰不成材)。abhūtakkhāna,【中】一则谎言。abhūtavādī,【阳】说谎者。

abhūtavādin (abhūta虚伪【过分】+vādin说【形】),【形】说谎的。

Abhejja(grd. of a + bhid, cp. Sk. abhedya),【形】不可分散的，不可分开的(not to be split or divided)。abhejjapasāda﹐不坏净不可破坏的坚信佛、法、僧及圣戒。又名avecca-pasāda(不消失的净信)。

Abhojja,【形】不适宜吃的。

Amacca,【阳】1.智囊团，枢密院官员。2.同事，随从(ㄗㄨㄥˋ)。mittamacca,【阳】朋友与同事。

Amajja,【中】不陶醉的。amajjapa,【形】不喝酒的人，戒酒。

Amagga (a非+magga道),【阳】非道。

Amaṅkubhūta ( a未+maṅkubhūta变成不安【过分】),【过分】未变成不安。

Amata1 (a无+mata mar(梵mṛ)死【过分】；梵amṛta ),【中】无死。amatandada,【形】带来不死境。amatapada,【中】达到无死。amatamagga,【阳】导致不死之道。amatadvāra(=amatassa dvāra),不死之门(进入涅盘之门；S.12.27.﹑28﹑33﹑49﹑50)。S.45.7./V,8.︰“Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo–idaṃ vuccati amataṃ. (比丘！凡是灭尽染､灭尽瞋､灭尽痴者，这被叫做‘无死’。)SA.8.5./I,275.︰Amatāti sādhubhāvena amatasadisā.Vuttampi hetaṃ–“saccaṃ have sādutaraṃ rasānan”ti nibbānāmatapaccayattā vā amatā.(无死：变成妥善，等于无死。即所说的这个：“真实最上诸味”，或‘涅盘无死’的缘性为‘无死’。) SA.43.12-33/III,112.︰Maraṇābhāvena amataṃ.(死亡的不存在，为‘无死’)。KhA.180.(on Sn.v.225.)︰Yasmā panassa na uppādo paññāyati, na vayo, na ṭhitassa aññathattaṃ tasmā taṃ na jāyati na jīyati na mīyatīti katvā amatanti vuccati.(因为生不出现，不灭，不住于变动；所以，不生、不老、不死，建立之后，被称为‘无死’。)

DhA.vv.21-23./CS:pg.1.103.︰Amatapadanti amataṃ vuccati nibbānaṃ.(不死的路：「不死」被叫做「涅盘」。)

S.12.50./II,80.︰“Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.(诸比丘！圣弟子如是如实知此世间之集与灭。诸比丘！对此，圣弟子可谓具足(正)见(diṭṭhisampanno= maggadiṭṭhiyā道之见)、具足观(意义同前)、达到正法、见到正法、具足学智、具足学明、具足法流、(具足)圣抉择慧，立于无死之门。)

amatadvāra﹐甘露门、无死门(「四无量心与初、二、三、四禅，加上四无色定，合称为：十二甘露门。」《中阿含217经》卷六十(T1.802.2-3)《中部》52经，Aṭṭhakanāgarasuttaṃ(八城经)说十一甘露门(ekādasa amatadvārāni)，没有说非想非非想)。

Amata2,【形】诸天的食物，甘露(The drink of the gods, ambrosia, water of immortality)。cp. BSk. amṛta-varṣa “rain of Ambrosia(甘露雨)” Jtm 221.

Amatā,【阴】余甘子(东印度的一种乔木 (Phyllantus emblica) 与其它的诃子一起用于鞣革)为灌木，高1-3米。细短枝条上互生线状椭圆形小叶，宛如羽状复叶。花簇生叶腋；花后结蒴果，外果皮肉质可食。它是「三果粉」(Triphala churna)的三种成份之一。

Amatta,【形】不陶醉的。【中】小的土制容器。

Amattaññutā (amattaññu不知适量+tā状态),【阴】不知适量的状态。

Amattaññū,【形】不知适量的，过度的。amattaññutā,【阴】无节制。

Amatteyya,【形】不孝敬母亲。amattayyatā,【阴】对母亲的不孝。

Amanasikāra (a无+manasikāra作意),【阳】无作意。

Amanāpa (a不+manāpa中意),【形】不中意(manāpa中意的【反义字】)。

Amanussa,【阳】1.非人，妖怪，鬼，2.神。

Amama,【形】不自私的，无渴望的。

Amara,【形】不朽的，不死的。【阳】神。Vbh.356.︰#887. Tattha katamo amaravitakko? Dukkarakāritāpaṭisaṃyutto vā diṭṭhigatapaṭisaṃyutto vā gehasito takko vitakko micchāsaṅkappo– ayaṃ vuccati “amaravitakko”.(什么叫做‘不死寻’？ 使做难做的相关，或邪见相关的事，进行与居家生活有关联的1寻、2寻思、3邪思惟，这称为‘不死寻’。)

Amarā,【阴】鳗鱼。amarāvikkhepa,【阳】鳗之蠕动。

Amala,【形】纯粹的，无瑕疵的，无过失的。

Amahaggata (a未+maha大+gata至【过分】),【过分】未大至。

Amātāpitika,【形】无父母的，孤儿。

Amānusa, amānusika,【形】非人。

Amāmaka, 不自私的，无渴望的。参考 Amama。

Amāvasin,【阴】新月第一天(农历初一或十六日)。

Amāya (a+māya),【形】无诳的。

Amāyāvī (a+māya),【形】无诳的。

Amita,【形】无穷的，无量的。amitābha,【形】无量的光。

Amitta (a非+mitta友),【阳】非友、敌人。

Amilāta,【形】非凋败了的，不枯萎的，不干瘪的。

Amilātā,【阴】药草，芦荟(一种主要产于的非洲〔芦荟属植物〕(Aloe vulgaris)，有肉质多浆的莲座丛，通常叶的边缘带刺并有黄、桔黄或红色管形花的长茎)。

Amissa,【形】未混杂他物的。

Amu,【代】某某，那ㄋㄚˋ【阳.单.主】。【阳】：单.主.asu﹑amu；复.主.amū﹑amuyo；单.宾.amuṃ；复.宾.amū﹑amuyo；单.具.amunā；复.具.amūhi﹑amūbhi；单.离.amusmā﹑amusmhā；复.离.amūhi﹑amūbhi；单.与.﹑属.Amussa﹑adussa；复.与.﹑属.amūsaṃ﹑amūsānaṃ；单.处.amusmiṃ﹑amumhi；复.处.amūsu。【阴】：单.主.asu；复.主.amū﹑amuyo；单.宾.amuṃ；复.宾.amū﹑amuyo；单.具.﹑离.amuyā；复.具.﹑离.amūhi﹑amūbhi；单.与.﹑属.amuyā；复.与.﹑属.amūsaṃ﹑amūsānaṃ；单.处.amuyaṃ﹑amūssaṃ；复.处.amūsu。【中】：单.主.aduṃ﹑amuṃ；复.主.amūni﹑amū；单.宾.aduṃ﹑amuṃ；复.宾.amūni﹑amū。

Amuka (amu那【阳.单.主】+ka (形容词化)),【形】那ㄋㄚˋ【阳.单.主】。

Amucchita,【形】不昏头昏脑的，不入迷的，不贪婪的。

Amutta,【形】未释放的，无自由的。

Amutra,【副】某个地方，在那ㄋㄚˋ里。

Amusmiṃ (<asu那), 那ㄋㄚˋ【阳.中.单.处】。

Amuṃ,【阳】【阴】那ㄋㄚˋ。

Amūsaṃ,【阳】【中】那ㄋㄚˋ些。

Amogha,【形】非空的，非无用的。

Amoha,【阳】智慧。

Amba,【阳】芒果树(一种原产印度的常绿乔木 (Mangifer indica)，叶革质，互生，花小，黄色或淡红色，成顶生的圆锥花序，产芒果和劣质淡灰色木材)。【中】芒果(台语：檨子suainn a2)。ambaṅkura,【阳】芒果芽。ambapakka,【中】熟芒果。ambapāna, 芒果糖浆。ambapiṇḍī,【阴】一串芒果。ambavana,【中】ambasaṇḍa,【阳】芒果园。ambalaṭṭhikā,【阴】芒果幼苗园。

Ambagāma (amba芒果树+gāma村),【阳】芒果树村(地名)。

Ambakā,【阴】妇人(他译：芒果女)。

Ambara,【中】1.布料。2.天空。

Ambalaṭṭhikā,【阴】芒果树苖圃。

Ambapālivana (Ambapālī庵婆波利+vana1林),【中】庵婆波利林(地名)。

Ambapālī,【阴】庵婆波利(人名)。

Ambavana (amba芒果树+vana1林),【中】芒果树林。

Ambā,【阴】母亲。

Ambāṭaka, (the hog-plum or ambarella, Spondias Mangifera), 猪李( Vin.II,17 (ambāṭakavana); DA.I,271 (ambāṭakarukkha))。

Ambila(Sk. amla),【形】酸的(sour, acid；one of the 6 rasas or tastes, viz. a., lavaṇa, tittaka, kaṭuka, kasāya, madhura (see under rasa))。【阳】酸味，酸。

Ambu,【中】水。ambucārin,【阳】鱼(“living in the water”, a fish)。ambuja(ambu + ja of jan),【形】【阳】【中】水生动物。【中】睡莲(a lotus Sn.845 (= paduma Nd1 202))。【阳】鱼。ambuda, ambudhara,【阳】云。ambusevāla,【阴】水生植物(a water-plant)。Cp. ambha.

Ambujinī,【阴】莲花池塘。

Ambho,【无】嘿！(叫人注意的呼词)。

Ambho, (<haṃ喂！+bho尊！),【叹】喂！尊！

Ammaṇa,【中】量谷粒的标准，大约有五蒲式耳(一蒲式耳容量等于八加仑)。

Ammā(onomat. from child language; Sk. ambā),【阴】母亲，老妈，奶奶。(呼格的‘amma ’时常用来向称呼女孩或女儿)。

Amha, (个人的【代】) 我，我们。

Amha, amhā, (Amhi的【复】), 我们是。

Amhā ,【阴】牛(a cow (?))。

Amhākaṃ, 我们【复.业.与.属】。

Amhi, ’mhi, -omhi, (as 的【1.单】是), 我是。

ay﹐【字根I.】去(to go)。

Aya1﹐【阳】【中】铁。ayakapāla,【阳】铁制的盖子或平锅。see Ayo.

Aya2(<i, go),【阳】1.收入(income, in aya-potthaka receipt book)。2.入口(inlet (for water, aya-mukha))。

Ayaṃ, (ima 的【主.单】)【阳】【阴】这个人(demonstr. pron. “this, he”)。【阳】︰m.s.Nom. ayaṃ; m.s.Acc. imaṃ; m.s.Gen.Dat. imassa & assa; m.s.Instr. iminā & (peculiarly or perhaps for amunā) aminā; m.s.Abl. asmā, imasmā, asmā；m.s.Loc. imasmiṃ, imamhi, asmiṃ。m.p.Nom. ime; m.p.Acc. ime(Sk. imān); m.p.Gen. imesaṃ & esaṃ (Sk. eṣāṃ) & esānaṃ ; m.p.Instr. imehi, imebhi; m.p.Loc. imesu(Sk. eṣu)。【中】︰n.s.Nom. idaṃ, imaṃ.; n.s.Acc. idaṃ, imaṃ.。n.p.Nom. imāni; n.p.Acc. imāni(其余同阳性)。【阴】︰f.s.Nom. ayaṃ (Sk. iyaṃ); f.s.Acc. imaṃ(Sk. īmāṃ); f.s.Instr. Abl. imāya(Sk. anayā); f.s.Dat.Gen. imāya, imissā, assā(Sk. asyāḥ), assāya, imissā, imissāya ; f.s.Loc. imāya, imissā, assā(Sk. asyāḥ), imissā, imissāya。f.p.Nom. imā (Sk. imāḥ), imāyo; f.p.Acc. imā, imāyo; f.p.Instr.Abl. imāhi, imābhi; f.p.Dat.Gen. āsaṃ (= etāsaṃ C.), imāsaṃ.; f.p.Loc. imāsu。

Ayathā,【无】错误的。(出现在【合】例如 ayathābhāva = 非现实)。

Ayana(<eti<i (梵i)), 【阳】【中】路径。ekāyano maggo, 一条道路。

Ayasa,【阳】【中】坏名望，耻辱。

Ayira, 参考 ayya(绅士，统治者，主人，贵族)。

Ayiraka,【阳】祖父。参考 ayyaka(祖父)。

Ayutta,【形】不适当的。【中】不公平。nāyuttaṃ, 并非如此。

Ayo, 铁 (【合】中 aya 变成 ayo) ayokūṭa,【阳】铁槌。ayokhīla,【中】铁柱，铁桩。ayoguḷa,【阳】铁球。ayoghana,【中】铁棒。ayomaya,【形】铁制的。ayoyāna,【新巴】火车。ayosaṅku,【阳】长铁钉。Dhp.v.308.：Seyyo ayoguḷo bhutto, tattho aggisikhūpamo, yañ ce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato.(以其犯戒、无抑制，而食于国内行乞〔所得〕之饭丸，不如食似火焰之铁丸。《中阿含14经》罗云经：「宁噉铁丸，其热如火；不以犯戒，受世信施。」(T1.436.3))

Ayogga,【形】不适当的，不适合的。

Ayojjha,【形】克服不了的。

Ayoniso,【副】不从根源地，欠思考地。cf. yoniso(从根源地)。

Ayya(sk. arya, ārya), 【阳】【三】【形】绅士，统治者，主人，贵族(gentleman, sire, lord, master J.III.167 = PvA.65; DhA.I,8 (ayyā pl. the worthy gentlemen, the worthies))。【形】值得尊敬的(worthy, gentlemanly, honourable)。【单.呼】ayya, ayyo。【复.主】ayyā, ayyo。【主.单】ayyo(for all genders & numbers)。ayyaputta,【阳】主人的儿子(lit. son of an Ariyan, i. e. an aristocratic (young) man gentleman (cp. in meaning kulaputta); thus (a) son of my master (lit.) said by a servant； (b) lord, master, “governor”(by a servant); = sāmi, opp. dāsi-putta; by a wife to her husband; (c) prince。)

Ayyaka,【阳】祖父。

Ayyakā, ayyikā,【阴】祖母。

Ayyā,【阴】1.女主人、淑女、大姐(lady, mistress)。2.母后(mother of a prince; M II.96, DhA I.398)。s.Gen. ayyāya。ayye,【阴.单.呼】大姐、姐姐、姊姊(my lady；相对于bhante)。【阴.复.呼】ayyā,ayyāyo, ayye(cf. Sadd. 105, 652)。

Ara(Vedic ara fr. ṛ, ṛṇoti),【中】轮之辐(spoke of a wheel)。

Arakkhiya,【形】不被防护着的。

Araja,【形】无灰尘的，无杂质的。

Arañjara,【阳】大广口瓶，陶罐，药罐。

Arañña(Vedic araṇya; from araṇa(远离的、偏僻的),+ya抽象名词),【中】旷野，林野，森林(forest不精确)( wilderness, open field, the great outdoors)；音译：阿兰若、阿练若。泰语︰pa(第三声)或aran。Vin.III,46.(cf. Vism.72.)：Pārā.III,46.︰Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañca avasesaṃ araññaṃ nāma.(旷野：村及村的边界之外，剩下者名叫‘旷野’。) Vibh.(p.251.)：“Araññan”ti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ(阿兰若︰离开帝柱之外，一切都为‘阿兰若’。)Samantapāsādikā(p.301.)：“āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchiman”ti.(五百弓(一弓约四肘长)之外的坐卧处，名为‘阿兰若’。) araññaka,【形】旷野的，森林的，生活在森林的。araññagata,【形】到森林去。araññavāsa,【阳】在旷野的居所。araññavihāra,【阳】独住旷野。araññāyatana,【中】旷野处。–āyatana a forest haunt Vin II.201; S II.269; J I.173; VvA 301; PvA 54, 78, 141.–kuṭikā a hut in the forest, a forest lodge.

Araññaka, & āraññāka, (arañña + ka)【形】属于独处、喜爱独处、隐居者(belonging to solitude or to the forest, living in the forest, fond of solitude, living as hermits (bhikkhū) )。See also āraññaka。

Araññānī,【阴】大的森林。

Araṇa1(Vedic araṇa)﹐【形】独处(living in solitude)，远离群众(far from the madding crowd)。

Araṇa2(a+raṇa),【形】和平的(quietude, peace)。

Araṇi﹐Araṇī(Vedic araṇī & araṇi fr. ṛ),【阴】取火的钻木。araṇimathana,【中】摩擦钻木取火。araṇisahita,【中】上面的钻木。

Arati1,【阴】趣向，到达(goes (towards)，reaches)。araṇīya,【未被】被尊敬的，被靠近，被得到(to be honored；to be approached；to be attained)。

Arati2(a + rati),【阴】厌恶，不满足(dislike, discontent, aversion )。 (= ukkaṇṭhitattaṃ 已不满的状态，已烦躁的状态，DhA IV.225)。

Aravinda,【中】睡莲(a lotus, Nymphaea Nelumbo)。

arah﹐【字根I.】有价值(to be worthy)。

Araha, Araha-(Vedic arha of arh),【形】值得的，应得的(worthy of, deserving, entitled to, worth Dh.195 (pūjāraha); Pv.II,86 (dakkhiṇāraha); VvA.23 (daṇḍaraha deserving punishment). mahāraha(Sk. mahârgha), 非常值得的(worth much, of great value, costly, dear)。2. 适合的，适当的(fit for, apt for, suitable)。arahaddhaja,【阳】出家人的黄色袈裟。

Arahaṃ﹐【中】(主格)阿罗汉。bhagavā arahaṃ sammāsambuddho(有幸者.阿罗汉.正等正觉者)。阿罗汉：梵 arhat﹐巴 arahant。又作阿罗诃，略称罗汉。意译应、应供、应真、杀贼、无学(asekha)、真人(sappurisa)。他的五下分结、五上分结完全的被舍断。六种阿罗汉：1.退法(parihāna-dhamma)：遇恶缘便退失阿罗汉果。2.思法(cetanā-d.)：怕退失阿罗汉果，不断地思惟。3.护法(anurakkhaṇā-d.)：尽心护阿罗汉果，不令退失。4.安住法(ṭhitakappa-d.)：安住于阿罗汉果。5.堪达法(paṭivedha-d.升进法)：能继续修行，升至不动阿罗汉。6.非时解脱(asamaya-vimutta永久解脱)，又作「非动心解脱」(akkhobbha-v.)、「非时非移动心解脱」，根性最殊胜，以利根之故，现法乐住，不待事缘具足，得随时自在证入八定、灭尽定。前五种为钝根之阿罗汉，为入现法乐住，必待胜缘具足之时，故称「时解脱」或称「待时解脱」、「时爱心解脱」。其所待之胜缘有六种：好食、好衣、好卧具、好说法、好处所、好人等。此六种阿罗汉之说，另有九种阿罗汉之说，《中阿含经》、《俱舍论》、《成实论》少「非时解脱」，多四种：不动法(不坏法)、不退法、慧解脱、俱解脱)，六种阿罗汉及九种阿罗汉之说不见于上座部佛教。S.22.76./III,83.︰Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti.(诸比丘！乃至于有情居，乃至有顶(天)，在世间这是最高(的生物)、这是最胜(的生物)，即是阿罗汉。) SA.3.24./I,165.︰arahattamaggeneva thinamiddhaṃ, tathā uddhaccaṃ, tatiyeneva kukkuccaṃ.(阿罗汉断惛沉、睡眠、掉举、恶作(懊悔))。A.6.66./III,421：“Cha, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. Katame cha? Thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, assaddhiyaṃ, pamādaṃ-(诸比丘！若不断六法，则不能证阿罗汉果。什么是六呢？即：1惛忱、2睡眠、3掉举、4恶作、4不信、6放逸。)

Arahant (adj.-n.) [Vedic arhant, ppr.of arhati (see arahati), meaning deserving, worthy].Before Buddhism used as honorific title of high officials like the English “His Worship” ; at the rise of Buddhism applied popularly to all ascetics (Dial.III.3–6).Adopted by the Buddhisṭs as t.t.for one who has attained the Summum Bonum of religious aspiration (Nibbāna).  I.Cases Nom.sg.arahaṃ; see also formula C.under II., & arahā ; Gen.arahato; Instr.arahatā; Acc.arahantaṃ; Loc.arahantamhi.; Nom.pl.arahanto; Gen.arahataṃ ; Pv I.1112.Other cases are of rare occurrence.  II.Formulae.Arahantship finds its expression in freq.occurring formulae, of which the standard ones are the foll.：A. khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nâparaṃ itthattāya “destroyed is (re-) birth, lived is a chaste life, (of a student) done is what had to be done, after this present life there is no beyond”.– B. eko vūpakaṭṭho appamatto ātāpī pahitatto “alone, secluded, earnest, zealous, master of himself” & continued with A.– C. arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anupatta-sadattho parikkhīṇa-bhava-saññojano sammad-aññā vimutto. D. ñāṇañ ca pana me dassanaṃ udapādi akuppā me ceto-vimutti ayaṃ antimā jāti natthi dāni punabbhavo “there arose in me insight, the emancipation of my heart became unshake able, this is my last birth, there is now no rebirth for me  III.Other passages (selected) (arahā sītibhūto nibbuto), (arahaṃ Tathāgato Sammāsambuddho), (ekādasa loke arahanto), (ekasaṭṭhi id.); (te arahanto udake kīḷanti); (Bhagavā arahaṃ) (Gotamo na pi kālaṃ karoti：arahaṃ samaṇo Gotamo), (+sītibhūta), (khīnāsavā arahanto);(+khīṇāsava),(dasahi angehi samannāgato arahā ti vuccati); (khettûpamā arahanto).  IV.In compn.& der.we find two bases, viz.(1) arahanta° in °ghāta the killing or murder of an Arahant (considered as one of the six deadly crimes)：see abhiṭhāna; °ghātaka the murderer of the A.：Vin I.89, 136, 168, 320; °magga (arahatta°?) the path of an A.(2) arahat° in (arahad-)dhaja the flag or banner of an A.V.See further details & passages under anāgāmin, khīṇa, buddha.On the relationship of Buddha and Arahant see Dial.II.1–3; For riddles or word-play on the form arahant.

Arahati (arah值得+a), 值得，该得到(to be worthy of, to deserve, to merit)。ppr. arahant(q.v.),阿罗汉。Cp. also adj. araha.

Arahatta(abstr. formation fr. arahat),【中】阿罗汉的境界(the state or condition of an Arahant)。arahattaphala,【中】阿罗汉圣果位。arahattamagga,【阳】阿罗汉的道向。

Arahanta,【阳】阿罗汉。

Arahā﹐(主格)阿罗汉。

Ari,【阳】敌人。

Arindama(ari+n+dama),【三】敌人的驯服者，征服者。

Ariñcamāna,【形】不放弃的，认真地追求的。

Ariṭṭha,【形】残酷的，不吉利的。【阳】1.乌鸦。2.印楝树(nimb tree)。3.无患子树(skt. ariṣṭa；soap-berry tree黄目子树)。【中】医学的精神。

Aritta,【中】舵(rudder)。【形】不空的，非无用的。

Ariya(Vedic ārya, of uncertain etym. The other Pāli forms are ayira & ayya),【形】1.亚利安人(Aryan)。2.神圣的，特异的，高贵的(noble, distinguished, of high birth)，圣人，圣者，贤圣(sage)。【阳】圣人，达到较高智慧的人。ariyakanta,【形】符合圣者的。ariyadhana,【中】圣人的崇高宝物。ariyadhamma,【阳】圣法，圣修行。ariyapariyesanā﹐【阴】圣寻求(善知老病死，愁染法过患，希求彼寂灭)。ariyapuggala,【阳】圣者，圣人，圣辈。ariyabhūmi,【阴】圣人的境界。ariyamagga(梵āryamārga),【阳】圣道。ariyasacca,【中】圣谛，确定的事实。ariyasāvaka,【阳】圣弟子。ariyayūpavāda,【阳】侮辱圣人。cattāri ariyasaccāni, catunnaṃ ariyasaccānaṃ, 【中】四圣谛。“Catunnaṃ bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.”(「诸比丘！因为不随觉(anuboddhā不觉、不知)、不通达(appaṭivedhā不贯通、不明白)四圣谛，我跟你们长久以来，流转于生死。」 (《长部》D.16./II,90﹑122~123； cf. 《增支部》A.4.1./II,1.)

Ariya-atthaṅgika-magga,【阳】圣八支道，八直定(T1.816.1)，八正道(the eightfold path)：正见(巴sammādiṭṭhi；梵samyag-dṛṣṭi英right view)，正思 (sammāsaṅkappa；samyak-saṅkalpa；right attitude)，正语 (sammāvāca；Samyag-vāc；right speech)，正业(sammākammanta；samyak-karmānta；right activity)，正命(sammā-ājīva；samyag-ājīva；right livelihood)，正精进 (sammāvāyāma；Samyag-vyāyāma；right effort)，正念(sammāsati；Samyak-smṛti；right mindfulness)，正定sammāsamādhi；Samyak-samādhi；right concentration)。

Ariyamittakara﹐【阳】圣人。

Arisa,【中】痔(hemorrhoids)，痔疮(piles)。

Aru,【中】arukā,【阴】旧伤口，痛处。arukāya,【阳】许多痛处。arupakka,【形】腐烂的痛处。

Aruṇa(Vedic aruṇa (adj.)火的颜色),【阳】1.破晓(黎明，有日出前的微红色光从东方水平线下射出，但是四方还是黑暗，无法清楚辨识四方景物)。2.红色(梵aruṣa; reddish)。【形】略带红色的。aruṇavaṇṇa,【形】略带红色的颜色。aruṇa uggacchati﹐日出。一般地说，日出时(时间05时至07时)可称旦、早、朝、晨，日入时称夕、暮、晚。太阳正中时叫日中、正午、亭午，将近日中时叫隅中，偏西时叫昃、日昳。日入后(时间17时至19时)是黄昏，黄昏后是人定，人定后是夜半(或叫夜分)，夜半后是鸡鸣，鸡鸣后是昧旦、平明——这是天已亮的时间。古人一天两餐，上餐在日出后隅中前，这段时间就叫食时或早食；晚餐在日昃后日入前，这段时间叫晡时。

Aruṇauggamana,【中】明相(dawnrise天亮，台语：天光tinn kng，天色扑殕光(phah2 hu2 kng天蒙蒙亮))、鱼肚白。依天文学上说，太阳在地平线以下6度的黎明时分(Civil Twilight民用曙暮光时刻)，约等于「明相」出时，不必用人工照明可辨识景象、颜色等，此时空中一等星仍可见。每天明相出现的时间，依纬度、高度逐日略异。明相出现后，离「日出」(sunrise)还要还要24分钟左右(22~27分钟)。若是使用〈日出日没表〉，「明相」依「日出」的时刻减24分钟左右，入暮(看不见周遭景象等)则依「日落」的时刻加24分钟左右。(台湾请见：中央气象局(天文)http://www.cwb.gov.tw) 【反】oggamanna(日落)。

Arūpa(a +rūpa),【形】无形的、无实体的、无色的(without form or body, incorporeal)。arūpakāyika,【形】无色众、无形的众生(belonging to the group of formless beings)。arūpabhava,【阳】无色生，无形的存在。arūpaloka,【阳】无色界，无形的世界。arūpāvacara,【形】无色界的(the realm or world of Formlessness)。arūpavacarabhūmi﹐无色界地(包括：非想非非想处地 n’evasaññān’āsaññā-yatanabhūmi、无所有处地ākiṇcaññāyatanabhūmi、识无边处地viññāṇañcāyatanabhūmi、空无边处地 ākāsānañcāyatanabhūmi)。

Arūpī,【阳】无色界的众生。

Are(cp.Sk.lalallā),【无】嘻！哈罗！喂！嘿！嗨！

Aroga,【形】健康的，无病痛的。arogabhāva,【阳】健康，无疾病。

Ala1(=aḷa),【阳】【中】1.螃蟹等的螯(the claw of a crab)。2.指甲。

Ala2,【形】足够。【反】anala﹐不够(insufficient)，不可能(impossible)。

Alakka,【阳】患有狂犬病的狗。

Alakkhika,【形】不吉利的，不幸的。

Alakkhī,【阴】不幸，坏运气。

Alagadda,【阳】蛇。

Alagga,【形】没卡住的，无执着的。

Alaggana,【中】无执着。

Alaṅkata (alaṅkaroti 的【过分】),已装饰。【形】整理的，束起的，包好的。0

Alaṅkaraṇa,【中】1.装饰。2.整理，包好。alaṅkārakāraka, 装饰品的制造者。

Alaṅkaroti (alaṃ+kar行+o), 装饰。

Alaṅkāra,【阳】1.装饰，2.饰物。3.璎珞(以玉编缀成串，挂在身上作装饰)。

Alajjī,【形】不知羞耻的，不害怕罪的。

Alattaka,【中】紫胶(lac)。alattakata,【形】上了漆的，以紫胶粉饰的。

Alattha, 1.[labhati得] 的【3.单.过】。2.【形】得。

Alameva (alaṃ适当的+eva调强语气), 适当的。

Alasa (a无+lasa),【形】不作事的，懒惰的。alasatā,【阴】怠惰，懒惰。alasassa kuto sippaṃ﹐懒惰的人哪会有学问技能？(alasassa<alasa, a.m.Gen.sg.转作名词「懒惰者」，属格配合be动词(此处省略)可表达「拥有」。注意：所有之物(此处为sippaṃ)要取主格。)

Alasaka,【中】消化不良(indigestion)。

Alaṃ,【无】够了！做完了！停止！ 【形】能干，适当的。alaṃkammaniya,【形】适合的。alaṃpateyyā,【阴】成熟的女人。alaṃvacanīyā,【阴】1.听懂他人说话的女人，2.不可劝诫的。alamattha﹐【形】有用的(“quite the thing”, truly good, very profitable, useful (so read for alamatta))。

Alaṃkaroti (alaṃ足够+karoti作), 装饰。【过分】alaṃkata。

Alāta,【中】火把。

Alāpu, alābu,【中】长白葫芦。

Alābha (a无+lābha得),【阳】无得，失利。

Ali,【阳】1.蜜蜂，2.蝎子(scorpion)。

Alika,【中】谎话，谎言。【形】虚伪的。

Alikavādin (alika虚伪+vādin说【形】),【形】说虚伪的。

Alīna (a未+līna执着【过分】),【过分】不执着。【形】不偷懒的。

Aludda (a无+ludda凶暴),【形】无凶暴。

Aluddha (a未+luddha贪(pp),【过分】未贪。

Alobha,【阳】无私欲，无贪。《阿毘达摩义广释》 (Vibhv.CS:p.110)：Lobhappaṭipakkho alobho, so ārammaṇe cittassa alaggatālakkhaṇo muttabhikkhu viya.(贪的相反的，为‘无贪’，他在所缘心的不不执着状态，如已解脱的比丘一样。)

Alola, alolupa,【形】不妄羡的，无贪的。

Alla,【形】潮湿的，湿气，绿色的，未成熟的，新鲜的。alladāru,【中】绿林，未枯干的树。allavattha, 潮湿的衣。

Allakappa, 遮罗颇(地名)。

Allakappaka (Allakappa 遮罗颇+ka (形容词化)),【形】遮罗颇。

Allāpa,【阳】交谈。

Allīna (Allīyati的【过分】), 已附着，已黏紧。

Allīyati (a+lī执着+ya), 黏附于，黏住( to cling to, stick to, adhere to; to covet)。【过分】allīyita。【不】allīyituṃ(illīyituṃ)。【过分】allīna. Caus. alliyāpeti [cp. Sk. ālāpayati, but B.Sk. allīpeti; pp. allīpita; pass. allīpīyate] to make stick, to to bring near to (c. Acc. or Loc.)

Allīyana,【中】黏附，执着的。

Aḷa, Ala, 1.螃蟹的螯(the claw of a crab, aḷachinno kakkaṭako)。2.指甲(the nails (of finger or toe))。aḷachinna, 剪指甲。

Aḷāra (adj.) [Is it the same as uḷāra?] 眼睫毛(only used with ref. to the eyelashes)。°akkhin with wide eyes (eyelashes?) J.I,306 (= visāla-netta C.); °pamha with thick eye-lashes Vv 357 (= bahala-saṃyata-pakhuma C.; v.l. °pamukha); °bhamuka having thick eyebrows or °lashes J.VI,503 (so read for °pamukha; C. expls by visāl-akkhigaṇḍa). Cp. āḷāra.

Aḷhaka in udak’aḷhaka VvA.155 read āḷhaka.

av﹐【字根I.】保护(to protect)。

ava-﹐o-﹐【前缀】下, 卑。

Avaita, 【梵】不二(non-dualistic bliss。non-dualistic, non-dual, non-duality, non-dual Absolute)，意思是一种非「二」的对立状态，不用二分法，非自非他、非有非无、非善非恶、……。「非二」的思想来自「奥义书」，发挥「梵我不二」的思想，印度后代吠檀多派(Advaita Vedanta)的重要思想，大乘佛教也吸收这概念，讲「烦恼菩提不二，生死与涅盘不二」等。‘不二’，无法以阿毘达摩来理解它，简单说，它是一种被创造的「理想」概念，在有为法中，不可能进入「非二」的世界，或者保持在「非二」之界，「非二」不存在于「现实」。在61种涅盘之同义词中(《相应部》S.43.12~44，及《导论》(Nettippakaraṇa, CS:p.47~48 )，及在其它的巴利文三藏中的「涅盘」定义，没有‘不二’概念。在阿毘达摩中，最深奥的「涅盘」这个究竟法，都可以解析或体证，但是‘不二’是不可以以阿毘达摩来解析或被体证，它只存在于想象。

Avakaḍḍhati (ava+kaḍḍh拖拉+a), 倒退。avakaḍḍhi,【过】。

Avakaḍḍhana,【中】退走，倒退。

Avakaḍḍhita,【过分】已使下跌，已摧毁，已拖开。

Avakassati (ava+ka+a), 倒退。参考 Avakaḍḍhati。

Avakārakaṃ,【副】散布。

Avakāsa,【阳】机会，空间。

Avakirati (ava+kir散+a), 倒下，丢出，散布。avakiri,【过】。

Avakiriya, (Avakirati的【独】), 散布了，丢弃了。

Avakujja,【形】脸向下的，弯腰的。

Avakkanta (avakkamati 的【过分】), 已困扰，已被淹没。

Avakkanti,【阴】进入。

Avakkamati (ava+kam+a), 进入，淹没。avakkami,【过】。

Avakkamma, (Avakkamati的【独】), 进入了，移开了。

Avakkāra,【阳】1.丢弃，2.拒绝。avakkārapāti,【阴】污水盆。

Avakkhitta, (Avakkhipati的【过分】) 丢下，降低，投下。

Avakkhipati (ava+khip抛+a), 丢下，降低，投下。avakkhikhipi,【过】。

Avakkhipana,【中】放下，丢下。

Avagacchati (ava+gam去+a), 达到，获得，理解。avagacchi,【过】。

Avagaṇḍakāra,【阳】以食物填塞着颊。

Avagata, (avagacchati 的【过分】)。

Avagāhati (ava+gāh冲进+a), 投入，跳入，进入。avagāhi,【过】。avagāḷha,【过分】。

Avagāha,【阳】avagāhana,【中】投入，跳入，进入。

Avaca,【形】低。(只有在 uccāvaca高低的，增高的)的组合中)。

Avaca, avoca (vaca 的【3.单.过】), 他说。mā evaṃ avoca > māhevaṃ(mā-h-evaṃ) avoca 勿如是说。

Avacanīya,【形】不要被训诫的。

Avacara(ava + car, also BSk. avacara in same sense),【形】【中】搬进，移入(living in or with, moving in)。【中】界(sphere (of moving or activity), realm, plane (of temporal existence))。kāmāvacara﹐欲界。

Avacaraka, ocaraka(<avacara),【三】1.界(belonging to the sphere of sense experiences)。2.间谍(spy)。kāmāvacarika,【形】欲界的。

Avacaraṇa,【中】行为，职业，交易。

Avajāta,【形】认为违法的，贱生的。

Avajānana,【中】轻视，蔑视。

Avajānāti (ava+ñā+nā), 轻视。avajāni,【过】。avajāneyya,【义】。Sn.1-11(v.206)︰Etādisena kāyena, yo maññe uṇṇametave. Paraṃ vā avajāneyya, kimaññatra adassanāti.(具有这样(龌龊的)身体，还自以为了不起，轻蔑他人，这种人是瞶眛(看不见)。)

Avajita, (Avajināti的【过分】) 击败，再征服。

Avajināti (ava+ji胜+nā), 击败，再征服。avajini,【过】。

Avajīyati (ava+ji+ya), 被减少，被取消。

Avajja,【形】无法责备的，无瑕的。

Avajjha,【形】不被杀害的，不被处罚的，唐捐。

Avañjhā(a+vañjhā)﹐【形】没有不育的。avañjhā,【阴】会生育的女人。

Avaññatti (ava+ ñā(梵jñā)知﹐梵avajñapti), the fact of not being despised, inferior or surpassed, egotism, pride, arrogance。

Avaññā(ava+ñā(梵jñā)知﹐梵avajñā),【阴】轻视(contempt)，失礼(disregard)，无礼(disrespect)。

Avaññāta, (avajānāti 的【过分】) 轻视。

Avaṭṭhāna,【中】avaṭṭhiti,【阴】位置，姿势。

Avaḍḍhi,【阴】衰退，损失。

Avaṇṇa,【阳】责备，坏名声。avaṇṇaṃ bhāsati﹐说不名誉，即诽谤。

Avatarana,【中】avatāra,【阳】降，进入，跳入。

Avatarati (ava+tar越过+a), 降，进入，跳入。avatari,【过】。

Avataṃsa,【阳】装饰盔上的花环。

Avatiṭṭhati(梵avatiṣṭhasi), 堕入，跌入。3s.aor. avatthāsi(=apatāsi)。

Avatiṇṇa & Otiṇṇa(avatarati 的【过分】), 已跌入，已受影响(fallen into, affected with )。

Avattha1 & avavatthika﹐(der. uncertain) 无目的(aimless (of cārikā, a bhikkhu’s wandering, going on tour))。

Avattha2 (Sk. apāsta, apa + āsta, pp. of as2)已舍弃(thrown away)。

Avattanta, Avattamāna﹐【现分】不存在，不产生，不继续。

Avatthaṭa, (avattharati 的【过分】) 已遮没，已击败。

Avattharaṇa,【中】1.排列。2.遮没的，3.击败。

Avattharati (ava+thar+a), 遮没，击败。avatthari,【过】。

Avadāta,【形】白色的，清洁的。

Avadhāraṇa,【中】强调，选择。

Avadhārita, (Avadhāreti的【过分】) 选择，肯定。

Avadhāreti (ava+dhar忍受+e), 选择，肯定。avadhāresi,【过】。

Avadhi,【阳】边界，界限。

Avanati,【阴】弯下，弯曲。

Avani,【阴】土地。

Avabujjhati (ava+budh醒+ya), 明白。avabujjhi,【过】。

Avabodha,【阳】avabujjhana,【中】知识，理解。

Avabodheti (ava+budh醒+e), 感知，感到，认识到。

Avabhāsa,【阳】光，出现。

Avabhāsati (ava+bhās+a), 照耀，发光。avabhāsi,【过】。avabhāsita,【过分】已辉煌，已照亮。

Avamaṅgala,【中】坏运，凶兆。【形】不吉利的。

Avamaññati (ava+man想+ya), 藐视，轻视。avamaññi,【过】。

Avamaññanā,【阴】avamāna,【阳】avamānana,【中】轻视，忽视，不敬。

Avamāneti (ava+ man想+e), 轻视，不敬。avamānesi,【过】。avamata, avamānita,【过分】。

Avayava,【阳】肢，一部份，要素。

Avaruddha, ( Avarundhati的【过分】) 抑制，围攻，监禁。

Avarundhati (ava+rudh成长+ṃ-a), 抑制，围攻，监禁。avarundhi,【过】。

Avarodhaka,【阳】妨害者。

Avarodhana,【中】障碍。

Avalakkhaṇa,【形】丑陋的，不幸的征兆。

Avalambati (ava+lab+ṃ-a), 悬挂。avalambi,【过】。avalambita,【过分】。

Avalambana,【中】1.悬挂。2.帮助。

Avalikhati (ava+likh抓+a), 刮掉，切片。avalikhi,【过】。

Avalitta, avalitta-, (Sk. avalipta, Avalimpati的【过分】) 涂上，涂以灰泥(besmeared)。ullittāvalitta, 涂上涂下，涂内涂外( “smeared up & down” i. e. plastered inside & outside A.I,101.)。

Avalimpati (ava+lip涂+ṃ-a), 涂上，涂以灰泥。avalimpi,【过】。

Avalekhati, Apalekhati, (ava + lekhati, likh, Sk. avalikhati), 刮掉(to scrape off )。

Avalekhana(fr. avalekhati),【中】擦去，刮掉(scraping, scraping off)。avalekhanakaṭṭha,【中】作为刮东西的竹片子。

Avalepana,【中】涂，涂抹灰泥。

Avalehana,【中】舔。

Avasavattana﹐【中】无法控制，无权威。

Avasara,【阳】偶然性，机会。

Avasarati (ava+sar(梵sṛ)动转+a), 下去，到达。avasari,【过】。avasaṭa,【过分】。

Avasāna,【中】结束，终点，停止。

Avasiñcati (ava+sic倾倒+ṃ-a), 灌注，洒。avasiñci,【过】。

Avasiṭṭha (avasissati 的【过分】), 已剩余，已剩下。

Avasitta, (avasiñcati 的【过分】)。

Avasin(a + vasin fr. vaś), 【形】【中】不能自己(not having control over oneself)。

Avasissati (ava+sis倾倒+ya), 被留下，剩余。avasissi,【过】。

Avasussati (ava+sus(梵śuṣ)弄干+ya), 干涸，枯竭，凋谢。avasussi,【过】。

Avasussana,【中】干涸，枯竭，凋谢。

Avasesa(Sk. avaśeṣa, fr. ava + śiṣ),【中】残余(remainder, remaining part)。【形】剩余的。

Avassaṃ,【副】不可避免。

Avasesaka,【中】所剩余的。

Avassaṭā , 入外道。Pāci.IV,217.︰Avassaṭā nāma titthāyatanaṃ saṅkantā vuccati.(入外道︰移入外道。)

Avassaya,【阳】支持，帮忙，仰赖。

Avassayati (ava+si眠﹑卧+e), 倚靠，仰赖。参考 avasseti。

Avassika,【形】刚出家的，出家后还未有戒腊。

Avassita, [avasseti倚靠]的【过分】倚靠。

Avassuta,【形】依恋，充满欲望的。SA.35.241./III,42.︰Avassutoti rāgena tinto.(充满欲望：沾粘染污。) Pāci.IV,214.︰Avassutā nāma sārattā apekkhavatī paṭibaddhacittā.(充满欲望的︰有依恋，有欲望，被爱所绑的。)

Avasseti (ava+si眠﹑卧+e), 倚靠，仰赖。avassayi,【过】。

Avahaṭa, (avaharati 的【过分】)。

Avaharaṇa,【中】avahāra,【阳】窃盗，移掉。

Avaharati (ava+har拿+a), 偷，取走。avahari,【过】。

Avahasati (ava+has+a), 嘲弄，嘲笑。avahasi,【过】。

Avahīyati (ava+hi+ya), 留下来，逗留。参考 Ohīyati。

Avāpuraṇa,【中】钥匙。

Avāpurati (ava+ā+pur+a), 打开。avāpuri,【过】。

Avikampī,【阳】平静的人，不动摇的人。

Avikkhepa,【阳】平静，心理平衡。

Aviggaha,【阳】无身体的，即是：爱神。

Avijahati (a+vi+hā+a, hā 重迭，前 hā 被改成 ja), 不放弃，不离开。【过】avijahi。【现分】avijahanta。【独】avijahitvā。

Avijjamāna,【形】不存在的。

Avijjaṇḍa-kosa,【阳】无明(蛋)壳。

Avijjā(梵avidyā; <a无+vid知),【阴】无明、无知(ignorance)。avijjogha,【阳】无明流，无知的风潮。《无碍解道注释》(PsA.CS:p.1.109)︰Avijjāti Suttantapariyāyena dukkhādīsu catūsu ṭhānesu aññāṇaṃ, Abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu. Vuttañhetaṃ– “Tattha katamā avijjā? 1Dukkhe aññāṇaṃ, 2dukkhasamudaye aññāṇaṃ, 3dukkhanirodhe aññāṇaṃ, 4dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, 5pubbante aññāṇaṃ, 6aparante aññāṇaṃ, 7pubbantāparante aññāṇaṃ, 8idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇan”ti (Dhammasaṅgaṇī(Dhs.)《法集论》(PTS:#1100, CS:#1106；《分别论》Vbh.136, CS.#226).(什么是‘无明’：经教以无知苦等四谛。论教以八事的无知。这么说—什么是无明？1无知苦，2无知苦集，3无知苦灭，4无知趣向苦灭之道，5无知过去，6无知未来，7无知过去未来，8无知此缘性、缘起诸法。)

Aviññāṇaka,【形】无识的，无感觉的。

Aviññāta,【形】不知道的。

Avidita,【形】未知的。

Avidūra,【形】接近的，不远的,【中】附近。

Aviddasu,【阳】愚人。

Avinipāta-dhamma,【中】不堕法(不再犯会堕入恶趣的法)。

Avinibbhoga,【形】不明了的，不可分开的。

Avinīta,【形】未经训练的，没有受过教育的。

Avippaṭisāra, 【阳】不悔。A.10.2./V, 2.︰“Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ–‘Avippaṭisāro me uppajjatū’ti. Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.(诸比丘！持戒、具戒者，不应思「愿我得不悔」。诸比丘！持戒、具戒者自然得不悔。)

Avippavāsa,【阳】非分离，不分离。

Avibhūta(a+vibhūta),【形】不清楚的，不明显的。

Aviruddha,【形】不相反的，友好的。

Avirūḷha,【形】不生长的，不扩延的。avirūḷhi,【阴】1.非生长，2.再生的止息。

Avirūhnā,【反】不成长，非生长。

Avirodha,【阳】缺少敌对。

Avilambitaṃ,【副】很快地，不延迟地。

Avivayha,【形】1.难忍。2.不适合结婚的。

Avisaṃvāda,【阳】事实。avisaṃvādaka, avisaṃvādī,【形】讲实话的人。

avisāhāra﹐【阳】不散。DhsA.(CS:p.188)：Uddhaccavicikicchāvasena pavattassa visāhārassa paṭipakkhato avisāhāro. Uddhaccavicikicchā- vaseneva gacchantaṃ cittaṃ vikkhipati nāma. (生起与掉举、疑、心烦意乱的相反，为‘不散’。处于掉举、疑已离去的心。)

Avisāhaṭa(a + visāhaṭa),【形】不散乱的，镇静的(imperturbed) avisāhaṭamānasata, 不散乱心性。DhsA.#11.︰Uddhacca-vicikicchā- vaseneva ca cittaṃ visāhaṭaṃ nāma hoti, ito cito ca harīyati. Ayaṃ pana evaṃ avisāhaṭassa mānasassa bhāvoti avisāhaṭamānasatā.(处于掉举、疑的心烦，为‘散乱’，从此被带着堆积。然而不散乱的心存在，为‘不散乱心性’。)

Avihā, 无烦天。Imesu pana paṭhamatalavāsino appakena kālena attano ṭhānaṃ na vijahantīti avihā.(在第一层天的住者，只有少时自己的住处，为‘无烦天’。)

Avihita,【形】未做的，未准备的。

Avihiṃsā,【阴】人性，不残酷，无害。

Aviheṭhaka,【形】不伤害的，不骚扰的。

Aviheṭhana,【中】非伤害。

Avīci,【形】无间的，无波的,【阴】无间地狱，八大地狱之一。

Avīta,【形】未解脱的。

Avītikkama,【阳】非违反，非犯罪。

Avuṭṭhi (a+vuṭṭhi)﹐【阴】无雨。

Avuṭṭhika,【形】无雨的。

Avekkhati (ava+ikkh(梵īkṣ)见+a)( B.Sk. avīkṣate. The regular Pāli form however is apekkhati),看着，考虑。avekkhi,【过】。avekkhita,【过分】。

Avekkhana,【中】看着，考虑。

Avecca (< aveti知道< ava+i or a+vecca < vi +i (= a+vi +gam)，「不坏失」),【独】知道了、洞见了。aveccappasāda,【阳】确知而得的净信。

Avebhaṅgiya,【形】不可分布的。

Avera,【形】友善的。【中】仁慈。verinesu averino﹐(我们)在仇怨中没有怨仇。(averino < a-verin, a.m.Nom.pl. 修饰「我们」(省略)。)

Averī,【形】无敌意的。

Avelā,【阴】不合适的时间。

Avyatta,【形】1.不显示的。2.未学习的。

Avyaya(=abyaya),【中】无格式变化词，无损失。avyayena,【副】没有任何的开支。avyayībhāva,【阳】复合词中之一个词素是无格式变化词。

Avyākata(=abyākata)(< pp. of a-vyākaroti)﹐【形】不解说的，无法断言的，无记的。DhsA.p.261.︰catubbidhaṃ abyākataṃ–vipākaṃ kiriyaṃ rūpaṃ nibbānanti.(四种无记︰果报、唯作、色、涅盘。) AA.7.51./IV,38.︰abyākatavatthūsūti ekaṃsādivasena akathitavatthūsu(无记事︰不可论究而明确之事。)十四无记：梵caturdaśāvyākṛta，乃十四种之不记答(avyākata无记，无法断言)，为佛四记答中之舍置记答。巴利文经典只有十无记，缺三、四、七、八。十四种，即：(一)世间常，sassato loko；this world is eternal.(二)世间无常，asassata loko；this world is not eternal.(三)世间亦常亦无常，(梵 śāśvataś cāśāśvataś ca；this world is both eternal and not eternal)(四)世间非常非无常，(梵 naiva śāśvato nāśāśvataś ca；this world is neither eternal nor not eternal)(五)世间有边，antavā loko；this world is finite.(六)世间无边，anantavā loko；this world is infinite.(七)世间亦有边亦无边，(梵 antavāṃś cānantavāṃś ca；this world is both finite and infinite )(八)世间非有边非无边，(梵 naivāntavāṃ nānantavāṃ；this world is neither finite nor infinite. )(九)如来死后有，hoti tathāgato paraṃ maraṇā；after death a tathāgata exists.(‘如来’在此指‘有情’(satto),cf. (AA.7.51./IV,37.))(十)如来死后无，na hoti tathāgato paraṃ maraṇā；after death a tathāgata does not exist.(十一)如来死后亦有亦非有，hoti ca na ca hoti tathāgato paraṃ maraṇā；after death a tathāgata both exists and does not exist.(十二)如来死后非有非非有，neva hoti na na hoti tathāgato paraṃ maraṇā；after death a tathāgata neither exists nor does not exist.(十三)命身一(命即身)，taṃ jīvaṃ taṃ sarīraṃ；the soul and the body are the same.(十四)命身异(命身异)，aṅṅaṃ jīvaṃ aṅṅaṃ sarīraṃ；the soul is one thing and the body another.「世间常」等十四无记，「无记」(avyākata，无法断言)，前十二句问「有、无」，后二问「一、异」。此类问题佛陀一概不答。原因有三：(一)虚妄无实。(二)诸法既非「有常」，亦非「断灭」。(三)无益之戏论。巴利三藏讲「十无记」，没有3世间常无常，4世间非常非无常，7世有边无边，8世非有边非无边。另参考《箭喻经》(T1.804上~)

Avyāpajjha1(abyābajjha) (a无+vyapajjha or bajjha),【中】仁慈的心(kindness of heart﹐pass.)，解脱苦(freedom from suffering ﹐ep.of Nibbāna) 。

Avyāpajjha2(abyābajjha) (a无+vyāpajjha逆向行(【未被】),【形】无压迫的(free from oppression or injury)，无伤害的(not hurting)。

Avyāpāda,【阳】没有恶意(absence of desire to injure, freedom from malice)。

Avyāvaṭa(=abyāvaṭa),【形】不占领的，不烦恼的。

Avhaya(<avhayati; cp. Sk. āhvaya “betting”),【阳】名字，点名，受邀。【形】(在【合】中) 名叫。avhāyaṃ, ppr.m.Nom.sg. < ā-hū /ā-hvā, avhāti, avhayati, avheti「称呼，叫，邀请」。巴利语中h常与其后子音「倒置」(-vh- < -hv-)；又，ā- 遇连续子音时，弱化为a- (「二音长法则」)。

Avhayati﹐avheti (a+vhe+a)(Sk. āhvayati, ā + hū or hvā)– 1.唤起(invoke)，呼吁(appeal to)(avhayāma imper.)。2.呼叫(= pakkosati); (avhettha pret.). 3.点名，叫(= āmanteti ālapati)。【过分】avhāta。

Avhāti (a+vhā+a), 呼叫，称呼，演说召唤。avhayi,【过】。

Avhāta (avhāti 的【过分】), 已呼叫，已命名。

Avhāna,【中】名字，点名。

Avheti, 呼叫，称呼，演说召唤。参考 avhāti。

as﹐【字根I.】吃(to eat)。【字根III.】丢(to throw)。【字根V.】吃(to eat)。

Asaṃgāhanā﹐【阴】没有掌握。DhsA.CS:p.296︰Rūpādīsu ekadhammampi aniccādisāmaññato na saṅgaṇhātīti,(从无常等共相，没有掌握在‘色’等一法)

Asambādha(a + sambādha) ,【形】无障碍的(unobstructed)。

Asaṃvāsa,【形】不适合交往的。

Asaṃvuta,【形】不关闭的，无限制的。S.35.97./IV,78.：“Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati. Cakkhuviññeyyesu rūpesu tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhyaṃ gacchati.…”(诸比丘！不遮盖眼而住者，则心被污；其心为眼所识之色境所污，则无悦；无悦则无喜；无喜则无轻安；无轻安则有苦；有苦者之心则不得定；心不得定则诸法不显现，诸法不显现，则称为放逸住者。)(耳、鼻、舌、身、意根亦同) (亦见：S.42.13./IV,351.；S.55.40./V,398.(《杂阿含855经》T2.217 .3)；《长部》D.33./III,242.)

Asaṃsaggakathā, 无杂论。AA.5.90./III,275.︰Asaṃsaggakathāti pañcavidhena saṃsaggena asaṃsaṭṭhā hothāti kathanakathā.(无杂论︰未连结五种杂染之论。)

Asaṃsaṭṭha(a+saṃsaṭṭha),【形】未连结的、未结交的。DhA.v.404.︰asaṃsaṭṭhanti dassana-savana-samullapana-paribhoga-kāya- saṃsaggānaṃ abhāvena asaṃsaṭṭhaṃ.(‘未结交’即见、听、交谈、受用、连络的消失称为未结交。)

Asaṃhārima,【形】固定的。

Asaṃhīra,【形】不可动摇的，坚定不移的，不可征服的。

Asaka,【形】非自己的。

Asakiṃ,【副】超过一次。

Asakka, asakkuṇeyya, asakkonta,【形】不能的，不可能的。kātuṃ asakkontānaṃ pāpabhāvaṃ, 作恶多端。

Asaṅkiṇṇa,【形】未混杂他物的，不拥挤的。

Asaṅkiliṭṭha,【形】不沾染的。

Asaṅkhata,【形】无条件的，无准备的，无为的。asaṅkhatadhātu,【阴】无条件的境界。S.43.12./IV,362.：“rāgakkhayo dosakkhayo mohakkhayo– idaṃ vuccati, bhikkhave, asaṅkhataṃ.”(贪欲灭尽、瞋恚灭尽、愚痴灭尽，诸比丘！此称为‘无为’。) A.3.47./I,152.：Na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati.Imāni kho, bhikkhave, tīṇi asaṅkhatassa asaṅkhatalakkhaṇānī”ti.(生不出现，灭不出现，变动不出现。诸比丘！此等三者，是无为之无为相。)

Asaṅkhatadhamma(梵asaṃskṛtadharma)﹐无为法。

Asaṅkheyya,【形】无法计数的，阿僧祇。【中】最高书写数字有 141个零。

Asaṅga, 【阳】不附着，不执着。

Asacca,【中】谎言。【形】错误的，不真实的。

Asajjamāna,【现分】不碰触着的，不执着的。

Asañña﹐asaññī,【形】无意识的。asaññabhava,【阳】无意识的空间。asaññāsattā devā﹐无想有情天。Asaññasattāyatanaṃ,无想有情处(无想天)。修无想定的方法是，从第四禅出定后，修厌离名法的方法(离名行nāmavirāga bhāvanā)，不断作意‘dhī nāma, dhī nāma’(名法是可厌的，名法是可厌的)，直到证得无想定。《俱舍论》：「无想定，为求解脱厌坏于想，以‘出离想’作意为先，而得证入。」(T29.401.2)

Asaññata (= na+saṃyata), 不抑制，不节制的。

Asaṭha(a不+ saṭha欺诈的),【形】不欺诈的，不狡诈的，诚实的。

Asaṇṭhita,【形】不结实的，不善建立的，未处理的。

Asati (as吃+a), 吃。asesi,【过】。asita,【过分】。

Asati (asanta 的【处】)，缺乏，匮乏(ui7 huat8)。

Asatiyā,【副】无心地。

Asatta,【形】非附件的。

Asadisa,【形】无比的，无敌的。

Asaddhamma,【阳】l.不规矩，罪，2.行房。

Asana,【中】1.吃。2.食物。3.箭。【阳】榄仁树(一种乔木 Terminalia Alata)。

Asani,【阴】霹雳，雷电。asanipāta,【阳】雷电的落下。

Asanta,【形】非存在的，坏的，邪恶的，缺德的。

Asantasanta, asantāsī,【形】不发抖的，大胆的。

Asantuṭṭha,【形】不快乐的，不满意的。

Asantuṭṭhi,【阴】不快乐，不满足。

Asapatta, 没有敌意，和平的。

Asapati(a-sapati)﹐无伴之夫(丈夫之唯一之妻)。

Asappāya,【形】无益的，不愉快的。

Asappurisa,【阳】不善士，坏人。Asappuriso bhikkhave akataññū hoti akatavedī. Asabbhi h’etaṃ bhikkhave upaññātaṃ yadidaṃ akataññutā akataveditā. Kevalā esā bhikkhave asappurisabhūmi yadidaṃ akataññutā akataveditā.(比丘们！不善士是不报恩、不知恩。诸比丘！确实，此卑劣的被认为不报恩、不知恩者。诸比丘！这全然不善士地，即是不报恩、不知恩。)

Asabala,【形】无污点的。

Asabbha,【形】无礼的，恶劣的。【中】粗俗的语言。vācaṃ abhāsi pharusaṃ asabbhaṃ﹐他曾说粗恶话、粗话。

Asabbhī,【阳】坏者，粗俗的。

Asama,【形】不相等的，无敌的。asamapekkhana﹐无等观。asamasama,【形】asamasamo, 无敌中的无敌。

Asamāna,【形】不相等的。

Asamāhita(a无+samāhita等引),【形】没有定(三摩呬多)的，非等引的。

Asamekkhakārī,【阳】匆匆的人。

Asampakampiya(a+sam+pa+kampiya),【形】完全不被摇动的。

Asampatta,【形】未到达的，未接近的。

Asammusanatā﹐不失忆性。(= naṭṭha-muṭṭhassatitā﹐见DhsA.CS:p.433)

Asammūḷha,【形】(思想)不混乱的。

Asammosa(a+sammosa cp. B.Sk. asammoṣadharman),【阳】无混乱(absence of confusion)。

Asammoha,【阳】无混乱。

Asayaṃvasin(a + sayaṃ + vasiṃ),【形】不是自己所能控制的(not under one’s own control)。

Asayha(a + sayha, grd. of sah = Sk. asahya),【形】无法忍受的(impossible, insuperable)。

Asaraṇa,【形】无助的。

Asahana,【中】非忍耐。

Asahamāna,【现分】不持久的。

Asahāya,【形】孤单的，没有朋友的。

Asāta,【形】不愉快的。【中】痛苦，苦楚。

Asādisa, (=Asadisa) 无比的，无敌的。

Asādu,【形】差劲的味道，不合意的。【中】错误的行动。

Asādhāraṇa,【形】不共通的。

Asāra,【形】无价值的，无树液的，徒然的。

Asāraddha,【形】不刺激的，冷静的。

Asāhasa,【形】不暴力的，温顺的。

Asi,【阳】刀剑。asiggāhaka,【阳】(国王的)捧剑者。asicamma,【中】刀剑和盾。asidhārā,【阴】刀剑的边缘。asipatta,【中】刀剑的刀锋。

Asita,【中】1.食物。2.镰刀。(asati 或 asnāti 的【过分】) 已吃。

Asita (na+sita),【形】黑色。

Asithila(a+sithila松弛的),【形】强硬的，不松弛的。asithilavīriya﹐已扎实的精进(paggahitavīriyaṃ＝asithilavīriya﹐见Sīlakkhandhavaggaṭīkā《长部》戒蕴品疏CS:p.3.80.)。

Asilesā,【阴】柳宿(二十七星宿之一)。

Asisūna (asi刀+sūna切肉台)﹐【阴】屠宰场。

Asīti,【阴】八十。asītima,【形】第八十的。

Asu, asuka,【形】某某。

Asuci,【阳】污垢，排泄物，粪，屎，精液。【形】不纯的，不洁净的。asuci muccati, 遗精、梦遗。

Asuddha,【形】不洁净的。

Asubha,【形】不愉快的，丑陋的，不净的(古译：恶露)。【中】尸体。Vism.110.︰1Uddhumātakaṃ, 2vinīlakaṃ, 3vipubbakaṃ, 4vicchiddakaṃ, 5vikkhāyitakaṃ, 6vikkhittakaṃ, 7hatavikkhittakaṃ, 8lohitakaṃ, 9puḷuvakaṃ, 10aṭṭhikanti ime dasa asubha. (十不净(dasa asubha；the ten kinds of foulness)有：1.膨胀相(uddhumātaka；the bloated)，2.青瘀相(vinīlaka；the livid)，3.脓烂相(vipubbaka；festering)，4.断坏相(vicchiddaka；the cut-up)，5.食残相(vikkhāyitaka；the gnawed)，6.散乱相(vikkhittaka；the scattered)，7.斩斫相(hatavikkhittaka；the hacked and scattered)，8.血涂相(lohitaka；the bleeding)，9.虫聚相(puḷavaka；the worm-infested)，10.骸骨相(aṭṭhika；skeleton)。A.1.2./I,4.︰“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṃ, bhikkhave, asubhanimittaṃ. Asubhanimittaṃ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī”ti.(诸比丘！我不见别有一法，能使不生起未生之欲欲，或使断已生之欲欲。诸比丘！这就是不净相。诸比丘！从根源作意(如理作意)不净相者，即令不生起未生之欲欲，或令断已生之欲欲。)

Asura,【阳】阿修罗。asurakāya,【阳】阿修罗王国，阿修罗集会。asurinda,【阳】阿修罗的国王。

Asūra,【形】懦弱的，偷懒的(人)。

Asekha, asekkha,【形】无学(毕业者)。【阳】阿罗汉。

Asecanaka,【形】本来丰满又可口的。

Asevanā,【阴】非结交的。

Asesa,【形】整个的，所有的。asesaṃ,【副】完全，完全地。

Asoka,【形】无悲伤。【阳】无忧树(Jonesia Asoka，热带亚洲产的一种美丽的豆科乔木，因它的深桔红色的花而栽培，并用作点缀寺庙)。Asoka﹐阿育王。据《岛史Dīpavaṃsa》(VI.1,19f)、《大史Mahāvaṃsa》(V,21)与《律藏注释书Samantapāsādikā》(I, p.41.)，阿育王于公元前325~326年即位。此时距佛陀涅盘约218年，因此，佛陀的涅盘约在公元前543~544年)。现代学者认为阿育王即位的时间应该是公元前268年，而有佛陀涅盘于公元前486年之说。

Asobhana,【形】丑陋的，不合适的。

Asnāti (as+nā), 吃。

Asmā,【阳】石头。

Asmi (as 的【1.单】), 我是。asmāna,【阳】自傲，自我中心癖。

Asmimāna (asmi我+māna慢), 我慢。asmimānasamugghāta, 断绝我慢。

Assa,【阳】1.马，2.角落。assakhaluṅka,【阳】劣马。assagopaka,【阳】马夫。assatara,【阳】骡(gabbho assatariṃ, gabbhamassatarī如骡怀胎(必定死))(讽刺固执的人说︰「像骡子一样固执」)。assatthara,【阳】马的套；象、马或马车的小地毯。assadamma,【阳】要被训练的马。assadamaka,【阳】训马师。assapotaka,【阳】小马。assabandha,【阳】马夫。assabhaṇḍaka,【中】马饰。assamaṇḍala,【中】赛马场。assamedha,【阳】马祭。assaratha,【阳】马车。assavāṇija,【阳】马商。assasenā,【阴】骑兵。assājānīya,【阳】好马。

Assa1, atthi的【三.单.潜】可能是。cf. atthi(有，在，存在)。

Assa2, ima(这个人)的【阳】【单】【与.属】给这个，这个的。。

Assaka,【形】赤贫的。

Assakaṇṇa,【阳】1.粗壮婆罗双(东印度的一种材用树种 (Shorea robusia)，其叶可做为紫胶虫的食物)。2.阿沙干那，一座山名。

Assaji,【阳】1.(五比丘之一)马胜，马师，頞鞞，音译︰阿说示。2. (恶比丘之一)马师(另一位︰满宿)。(《善见律毘婆沙》卷第十四, T24.770.1)︰「污他家比丘者，此是马师、满宿(Assaji-Punabbasuka)。于六群比丘中最是上座。」

Assattha,【阳】菩提树(印度的一种著名的榕属植物 (Ficus Religiosa)，因植株高大，寿命长和在经济用途上为虫胶的来源而著称，它与孟加拉国榕的区别在于无支根)。

Assattha ([assādeti安慰] 的【过分】), 已安慰。

Assaddha,【形】无信的，不信宗教的。assaddhiya,【中】不信仰。

Assama,【阳】庐屋，偏僻的寺院。

Assamaṇa,【阳】非沙门，假和尚，丢失出家身份的人。

Assayuja,【阳】阿湿缚庾阇月(月份名，大约在九月至十月之间，农历8月16至9月15)，娄宿(二十七星宿之一)。

Assava,【形】忠诚的，注意的。【阳】流动，脓。puttā anassavā, 不孝子。

Assavaṇatā,【阴】不注意。

Assavanīya,【形】难听的。

Assasati (ā+sas(梵śvas) 吹+a), 1.呼气(to breathe, to breathe out, to exhale)。2.舒畅的呼气( to breathe freely or quietly, to feel relieved, to be comforted, to have courage；assasitvāna ger. = vissamitvā)。3.进入呼气( to enter by the breath, to bewitch, enchant, take possession)。【过】assasi。【过分】assattha2。【独】assasitvā。【现分】assasanta(正在呼气者)。【使】assāseti。

Assāsa-passāsa(assāsapassāsā)﹐【阳】呼吸，台语：喘气chan2 khui3。自然的呼吸就是一种遍作相。注释中提到(注意)鼻孔相(nāsika-nimitta)与上唇相(mukha-nimitta)都是呼吸的遍作相。

Assā1,【阴】母马。

Assā2, ima (这个人)的【阴】【单】【与.属】给她，她的。

Assāda(ā + sādiyati, svad)【阳】assādanā,【阴】味道，味着，享乐，满足(taste, sweetness, enjoyment, satisfaction)。

Assādi(n), 【阳】【阴】【中】品尝，享乐(tasting, enjoyment, relishing)。

Assādeti (ā+sad坐+e) (denom. fr. assāda), 尝味，享受(to taste)。assādesi,【过】。

Assāsa,【阳】1.吸入。2.安慰(comfort)。

Assāsaka(fr. assāsa),【形】【中】1. 有呼吸(having breath, breathing)。2.带来安慰的。

Assāsappattā(assāsa苏息+patta已得的)﹐【形】已苏息的。

Assāseti (ā+sas+e), 安慰。assāsesi,【过】。

Assu1,【中】泪(a tear)。assudhārā,【阴】掉泪(a shower of tears)。assumukha(cp. BSk. aśrumukha),【形】满脸泪水。assumocana,【中】流泪。

Assu2,【无】语调强的词。【3复.潜】可能是。

Assu3 (indecl.) (Sk. sma) (expletive part. also used in emphatic sense of “surely, yes, indeed”(according to Fausböll, but preferably with P. T. S. ed. as tayas su for tay’assu, cp. KhA 188); Vv 324 (assa v. l. SS) = VvA.135 (assū ti nipāta-mattaṃ). Perhaps we ought to take this assu3 together with the foll. assu4 as a modification of ssu (see su2). Cp. āsu.

Assu4 part. for Sk. svid (and sma?) see under su2. According to this view Fausbölls reading ken’assu at Sn.1032 is to be emended to kena ssu.

Assuta,【形】未听过的。assutavantu,【形】无知识的，没有学问的人。SA.12.61./II,97.：assutavāti khandhadhātu-āyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahito.(具有无闻：蕴、界、处、缘起、念住等没有生起研究、辨别。)

Aha, Aho (语基为ahas),【中】日子。在【合】中，后随有另一个词素时，它词形是 aho, 例如 ahoratta。

Ahaṃ, (amha 的【主.单】), 我(甲骨文︰我；金文︰我。，似乎说两把‘戈’互砍，象征「我」常常有冲突、矛盾、折磨。)。

单 复

主 ahaṃ mayaṃ﹑amhe﹑vayaṃ﹑amhase﹑no

宾maṃ﹐mamaṃ amhe﹑asme﹑amhākaṃ﹑asmākaṃ﹑no

具﹑离mayā amhehi﹑no

与﹑属mama﹑mamaṃ﹑mayhaṃ﹑me amhākaṃ﹑asmākaṃ﹑amha

处 mayi amhesu

Ahaṃkāra,【阳】自我中心癖(selfishness, egotism)，自大(arrogance)。(see also mamaṃkāra)。

Ahata (a未+hata损坏【过分】),【形】新的，不破坏的。

Ahaha(A-发语辞)﹐【叹】唉！悲哀的惊呼。【中】一个极大的数位。【阳】阿诃诃地狱(niraya)。

Ahāsi, [harati运送[…去]､拿[…去]､拿去､窃夺] 的【单.叁.过】。

Ahetu (a无+hetu因), 无因。ahetu-appaccaya﹐无因无缘。ahetukavāda,无因论。SA.22.62./II,279.︰Ahetukavādāti-ādīsu “natthi hetu natthi paccayo”ti gahitattā ahetukavādā.(无因论︰无因无缘，取名为无因论。)

Ahetuka-diṭṭhi﹐【阴】无因见，此见认为没有污染或净化有情的因缘，所以该有情是由于偶然、命运或需要而被污染或净化。

Ahi(Vedic ahi),【阳】蛇(a snake)。ahikuṇapa,蛇尸(the carcase of a snake)。ahigāha,【阳】捕蛇者(a snake catcher or trainer)。ahiguṇṭhika(=ahiguṇḍika, ahiguṇṭika & ahikuṇḍika; the BSk. paraphrase is ahituṇḍika),【阳】捕蛇者(a snake charmer)。ahicchattaka,【阳】蕈(“a snake’s parasol”, a mushroom)。ahichatta,【中】伞蛇(DhpA.v.188./CS:pg.2.157)。Ahituṇḍika(=ahiguṇṭhika),【阳】捕蛇者。ahimekhalā,蛇的环带( “snake-girdle”, i. e. outfit or appearance of a snake DhA I.139)。ahivātaka(-roga),蛇风(“snakewind-sickness”)。ahipeta,蛇鬼(a Peta in form of a snake DhA II.63)。ahipheṇa,【中】鸦片。ahivijjā,【阴】蛇的学问，蛇的巫术( “snake-craft”, i. e. fortune-telling or sorcery by means of snakes，D.I,9. (Ahivijjāti sappadaṭṭhatikicchanavijjā ceva sappāvhāyanavijjā ca. “the art of healing snake bites as well as the invocation of snakes (for magic purposes)” DA.1./I,93.))

Ahita (a无+hita利益) ,【中】无利益，伤害，无情。【形】有害的。

Ahirika, ahirīka, (a无+hiri惭+ika (形容词化) ),【形】不知羞耻的。【中】不知羞耻。

Ahivātakaroga,【阳】黑死病，淋巴腺鼠疫。

Ahiṃsā (a无+hiṃsā伤害),【阴】无伤害。

Ahīnindriya,【形】没有任何感官残缺的人。

Ahugāliya,【中】大声的笑。

Ahetuka,【形】无根据的，无显著原因的，无因的，无因生的。无因生的人（ahetuka）──是天生盲(jaccandha)、天生聋(jaccabadhira)、天生无嗅觉(jaccaghānaka)、天生哑(jaccamūga)、天生愚蠢(jaccajaḷa)、天生疯狂(jaccummattaka)、黄门(paṇḍaka)、双性根者(ubhatobyañjanaka；hermaphrodites)、太监(napuṃsaka中性者)、口吃(mamma；stammering)、落难的阿修罗(vinipātikāsura)。

Ahu, Ahū, 变成( [ hoti变成] 的【3.单.过】)。

Ahutvā (a不+hutvā 变成【独】),【独】不变成。

Aho(Sk. aho)(=ahe),【无】哎呀！惊奇或惊愕的惊呼(exclamation of surprise, astonishment or consternation: yea, indeed, well; I say! for sure!)。“aho sukhaṃ aho sukhan”ti (快乐得不得了！快乐得不得了！)

Aho,【中】日 (°-) (= -aha日)。ahovata, 的确呀！

Ahoratta (aho日+ratta夜间),【中】【阳】昼夜，白天和夜晚。

Ahoratti (aho日+ratti夜间),【阴】日夜。

Ahosi (hoti 的【过】), 他是。ahosikamma,【中】没有任何潜在力量的一种思想行为。SA.1.50./I,92.︰Ahuvāti ahosi.(他是︰他是。)

Ā

ā1 巴利文字母表的罗马化拼音第二个元音字母。发音好像汉语中阴平的 a。

ā°2 guṇa or increment of a° in connection with such suffixes as -ya, -iya, -itta. So in āyasakya fr. ayasaka; āruppa from arūpa; ārogya fr. aroga; ālasiya fr. alasa; ādhipacca fr. adhipati; ābhidosika fr. abhidosa etc.

ā°3 of various other origins (guṇa e. g. of ṛ or lengthening of ordinary root a°), rare, as ālinda (for alinda), āsabha (fr. usabha).

-ā-4(-â-)插入词(infix in repetition-cpds.), constitutes a guṇa- or increment-form of neg. pref. a (see a2)。phalāphala,所有种类的水果(all sorts of fruit (lit. what is fruit & not fruit)。kāraṇākāraṇāni,所有种类的责任( all sorts of duties )。khaṇḍākhaṇḍa, 点点(pêle-mêle)。gaṇḍāgaṇḍa,痈肿(a mass of boils)。cirāciraṃ,屡屡(continually)。bhavābhava,所有的存在(all kinds of existences); rūpārūpa, 所有的蕴(the whole aggregate)。

ā-,【无】一直到，等于。【介】【前缀】从，向(此方), 后。

-ā﹐【结尾】。

-ā 1.m.n.sg.Abl. buddhā从佛陀﹑rūpā 从色。

2.m.pl.Nom.Voc. rajā 诸王, 诸王!

3.f.sg.Nom. kaññā少女 gāthā偈 sā彼女

4.f.pl.Nom.Voc.Acc. kaññā诸少女 tā 彼女等

5.子音语尾语基的m.f.Nom.rājā王 bhagavā世尊 āyasmā友、尊者 arahā阿罗汉、pitā父、matā母

-imhā aor.1pl. labhimhā 愿我们得到

-mantā→ -ā 2 (m.pl.Nom.Voc. rajā 诸王 诸王!)

-mhā (-amhā) m.n.sg.Abl. buddhamhā 从佛

-nā m.n.sg.inst.Abl. brahmanā=brahnumnā从梵天

-ntā m.pl.Nom.Voc.Acc. guṇavantā 诸有德者

-rā (-ara, -āra) -ar 语基的m.f.sg.inst.Abl. satthārā师

-sā -as, -us语基的n.sg.inst.Abl. manasā 以意、从意

-smā(-asmā) m.n.sg.Loc. buddhasmā 于佛

-ssā pron.f.sg.Dat.Gen. tassā 对他、他的

-tā(ā) m.n.sg.Instr.Abl. bhagavatā 以世尊、从世尊

-tvā ger. katvā 做了之后 gantvā=gamitvā去了之后

-yā 1.f.sg.inst.Abl.Dat.Gen.Loc. jātiyā生 nadiyā河

2.opt.3sg. siyā 愿他有 jaññā 愿他知

ākaṅkhati (ā+kakh(梵kāṅkṣ)欲+ṃ-a), 希望，需要(longing, wish)。ākaṅkhi,【过】。

ākaṅkhana,【中】ākaṅkhā,【阴】渴望的，希望，欲望。

ākaṅkhamāna,【现分】愿，需要。

ākaḍḍhati (ā+kaḍḍh拖拉+a；cp. Sk. apa-karṣati),拉，牵引。ākaḍḍhi,【过】。ākaḍḍhita,【过分】。ākaḍḍhiyati,【被】。ākaḍḍhanta,【现分】。

ākaḍḍhana,【中】拖拉、牵引(pulling out)，拉出(drawing away)。

ākappa(cp. Sk. ākalpa﹐ā+kappa),【阳】1.行为(attire)，举止(appearance)。2.举止(deportment)。ākappasampanna,【形】好行为。。

ākampita(pp. of ākampeti, caus. of ā + kamp),【过分】已摇动，已发抖。ākampitahadaya, 已摇动的心。

ākara,【阳】矿，制造的地方(a mine, usually in cpd. ratanākara a mine of jewels)。

ākassati (ā+kass拉+a), 拖拉，拉。ākassi,【过】。

ākāra(ā + karoti, kar),【阳】样子，情况，境界，外表，行相(form、figure、shape、stature、appearance、external gesture、aspect of the body、expression of the face 等)。

ākāsa1(ā+kās(梵kāś)照耀；Sk. ākāśa),【阳】天空，空间。ākasagaṅgā,【阴】天河。ākasacārī,【形】空中飞行。ākasaṭṭha,【形】位于天空的，站立于虚空的。ākasatala,【中】一栋建筑物的平坦屋顶。ākasadhātu,【阴】空界，虚空元素。ākāsaṭṭhā devā,空居天，虚空天。ākasayāna,【新巴】飞机。

ākāsa2,【阳】虚空棋(a game, playing chess “in the air” (sans voir)水野弘元译：无盘棋)。

ākāsānañcāyatana (ākāsa虚空+ānañca无边+āyatana处),空无边处。

ākiñcañña (<akiñcana无任何),【中】无所有，缺少任何的所有物。ākiñcaññāyatana (ākiñcañña无任何+āyatana处) 无所有处、无任何处。

ākiṇṇa(pp. of ākirati),【过分】散播，散布的。ākiṇṇavaralakkhaṇo, 散发出高贵相。

ākirati (ā+kir散+a), 散播，散布(to strew over, scatter, sprinkle, disperse, fill, heap)。ākiri,【过】。

ākula(ā + *kul), ākulībhūta,【形】惹事生非，纠缠的，困惑的(entangled, confused, upset, twisted, bewildered)。

ākulaka (fr. ākula),【形】纠缠的(entangled)。

ākulanīya (adj.) [grd. of ā + *kulāyati, DeNom. of kula] in an° not to be confounded or upset PvA.118.

ākoṭana1(fr. ākoṭeti),【中】敲，击(beating on, knocking)。

ākoṭana2(= ākoṭana1),【形】敲击，敦促，催促，驱策，赶(马等)。

ākoṭita (ākoṭeti的【过分】), 已压缩，已筛屑，已敲击。ghaṇḍiṃ ākoṭetvā,打锣之后。

ākoṭeti (ā+kuṭ+e), 敲击，打倒，压缩。ākoṭesi,【过】。ākoṭita, 【过分】。Caus. II. ākoṭapeti J.III.361。ākoṭita-paccākoṭita, 弄平，捣平(衣服) (flattened & pressed all round (of the cīvara))。

ākhu,【阳】鼠，老鼠。

ākhyā,【阴】命名。ākhyikā,【阴】故事。

ākhyāta,【中】谓语，动词。

āgacchati (ā+gam去+a), 走过来，接近。āgacchi, āgami,【过】。ger. āgantvā(=āgamitvā),来了之后。

āgacchanta, (āgacchati的【现分】) 到来，接近。

āgata, (āgacchati 的【过分】),【中】来，得，所得，归，获，发诣，至，还。āgato’mhi= āgato amhi﹐(我)是来。āgata, pp. < ā-gam, āgacchati; amhi, pres.1sg. < as, atthi。

āgantu,【阳】来的人。

āgantuka,【三】客人，新来的人，陌生人。āgantuka,【梵】来，客，客尘，虚妄，阿揵多。āgantuka-doṣa,【梵】客尘。āgantukair upakleśaiḥ, āgantuka-kleśa, āgantuka-mala, āgantukatā,【梵】客尘，客尘垢，客尘烦恼。

āgama(梵语同),【阳】1.来，传来，走进。2.阿含经(阿含又作阿笈摩、阿伽摩、阿鋡暮、阿鋡。意译为法归(《长阿含经序》，不合阿含之正意)、无比法(《翻译名义集》卷四)、法本、法藏、教法、教分、种种说、传教、净教、趣无(‘因一切法皆趣于毕竟空法之故’，不合阿含之正意)、教、传、归、来、藏。即指所传承之教说，或集其教说所成之圣典。通常系指原始佛教圣典四阿含或五阿含而言。善见律毘婆沙卷二，以阿含为‘容受聚集’之义，指nikāya纂集之意而言。阿含，基本上是以一种言行录的体裁﹐记述佛陀所说及其直传弟子们的修道和传教活动﹔阐述当时“外道”的学说以及佛陀对他们的批驳。其中所述佛教的基本教义有四谛﹑八正道﹑十二因缘﹑缘起﹑无常﹑无我﹑五蕴﹑四禅﹑善恶报应﹑轮回等等。《增壹阿含经》A.D.385译、《中阿含经》A.D.397译、《长阿含经》413年译、《杂阿含经》A.D.435~445译。)

āgamana,【中】接近的，抵达。

āgamayamāna,【形】等候的，期待的。

āgameti (ā+gam去+e), 等候，期待。āgamesi,【过】。

āgamma, (āgacchati 的【独】), 来了，由于，因…之缘故。

āgāmī,【形】来的，来的人。āgāmīkāla,【阳】未来。

āgālha,【形】强壮的，粗糙的。

āgāra(巴梵同),【形】境，音译：阿羯罗。如声、色，是耳、目之「境」。

āgārika,【形】房子的。koṭṭhāgārika﹐守库房者。bandhanāgārika﹐狱卒(prison-keeper)。Bhaṇḍāgārika﹐守财宝者。

āgilāyati (ā+gilā+ya), 疲倦，痛。āgilāyi,【过】。

āgu,【中】罪行，罪过。āgucārī,【阳】罪犯，坏人。

āghāta(梵āghāta打﹑杀﹐BSk.āghāta伤害。cp.ghāta & ghāteti),【阳】嫌恶(anger, ill-will)，憎恨(hatred)。āghātanāghāta ，从瞋解脱。āghātapaṭivinaya 忍气吞声(repression of ill-will)。āghātavatthu﹐瞋的事情。

āghātana,【中】屠宰场，处决的地方。

ācamana,【中】冲洗。ācamanakumbhī,【阴】作为冲洗的大水罐。

ācameti (ā+cam+e), 冲洗，洗。ācamesi,【过】。

ācaya,【阳】积，集，积聚，增益，盈满。

ācarati (ā+car+a), 行动，练习，运行。

ācariya(梵ācarya),【阳】(依止学法的)老师，教授师，亲教师，轨范师，阿阇梨(音译)，阿遮利耶(音译)。ācariyakula,【中】老师的家庭，老师的住所。ācariyadhana,【中】学费(束修)。ācariyamuṭṭhi,【阴】老师的秘藏(closed fist of the teacher，袖中秘籍esoteric doctrine)。ācariyavāda,【阳】传统的教学。Mv.A.77.︰ācārasamācārasikkhāpanakaṃ ācariyaṃ(能教导正行与行止者为阿阇梨。)《大般涅盘经》D.16./II,100.：Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.(阿难！我所说的法，没有做了内部、没有做了外部。如来的法没有老师的秘藏(袖中秘籍) 。)

ācariyānī,【阴】女老师，老师的妻子。

ācāma,【阳】饭沸腾时的浮渣。

ācāra,【阳】(良好)行为，练习。ācārakusala,【形】精通于礼貌的。DA.8./II,363.(同SA.6.3.)：Kulaputtāti ācārakulaputtā.(良家子弟：良好行为的种族之子。)

ācaritukāma, 不正当之欲。

ācikkhaka, ācikkhitu,【阳】报告的人，通知者。

ācikkhati (ā+cikkh+a), 告知，陈述，通知。ācikkhi,【过】。ācikkhita,【过分】。ācikkhitvā,【独】。ācikkhanā﹐开示。另有：desanā﹐宣说。paññāpanā﹐施设。paṭṭhapanā﹐建立。vivaraṇā﹐开显。vibhajanā﹐分别。uttanīkamma﹐显发。

ācinanta,【现分】累积。

āciṇṇa (<ā+ciṇṇa﹐ācināti知道的【过分】), 已练习(practiced, performed)。āciṇṇakappa,【阳】习惯的练习。āciṇṇasamāciṇṇa,彻底地充满(thoroughly fulfilled)。

ācita, (ācināti的【过分】) 堆积，累积。

ācināti (ā+ci+nā), 堆积，累积。ācini,【过】。

ācīyati (ācināti的【被】), 被堆积，被累积。ācīyi,【过】。

ācera,【阳】老师。

ājañña,【形】好族类。

ājānana,【中】知识。

ājānāti (ā+ñā+nā), 知道，理解。ājāni,【过】。

ājānīya,【形】好族类。参考 ājañña。

ājīva(ā向+ jīva命; Sk. ājīva),【阳】生计，生活，生存(livelihood, mode of living, living, subsistence)。sammā-ājīva,正命。micchā-ājīva, 邪命。 ājīvapārisuddhi, 正命清净。ājīva-vipatti, 正命失败。ājīva-sampadā, 具足正命。parisuddho ājīvo,清净活命，命行清净(合乎戒律的生活方式)。uṭṭhānaphalūpajīvī na kammaphalūpajīvī,以努力(工作)来维生，不是以(善)业的果报来维生。《法集论根本注》(Dhammasaṅgaṇī-mūlaṭīkā CS:p.97)：Ekavīsati anesanā nāma 1.vejjakammaṃ karoti, 2.dūtakammaṃ karoti, 3.pahiṇakammaṃ karoti, 4.gaṇḍaṃ phāleti, 5.arumakkhanaṃ deti, 6.uddhaṃvirecanaṃ deti, 7.adhovirecanaṃ deti, 8.natthutelaṃ pacati, 9.cakkhutelaṃ pacati, 10.veḷudānaṃ deti, 11.paṇṇadānaṃ deti, 12.pupphadānaṃ deti, 13.phaladānaṃ deti, 14.sinānadānaṃ deti, 15.dantakaṭṭhadānaṃ deti, 16.mukhodakadānaṃ deti, 17.cuṇṇadānaṃ deti, 18.mattikādānaṃ deti, 19.cāṭukakammaṃ karoti, 20.muggasūpiyaṃ, 21.pāribhaṭyaṃ, 22.jaṅghapesaniyaṃ dvāvīsatimaṃ dūtakammena sadisaṃ, tasmā ekavīsati.((比丘)二十一种错误的谋生方式：1.医疗、2.作使者(报信的工作)、3.作差使者、4.破痈、5.伤痛处涂油、6.使呕吐、7.使下泻、8.灌鼻油的煎熬、9.灌眼油的煎熬、10.送竹子、11.送树叶、12.送花、13.送水果、14.送沐浴粉、15.送牙刷(齿木)、16.送洗脸水、17.送竹子作礼物、18.送泥土、19.谄媚、20.豆汤语(喻半真半假，似是而非)、21.抚爱(他人的孩子)、22.步行运送信息，二十二种错误的谋生方式，(其中)作使者相似，因此，有二十一种。) DA.2./I,235.(=MA.4./I,136.；AA.2.2./II,113.)：Ko ājīvoti pañca micchāvaṇijjā pahāya dhammena samena jīvitakappanaṃ. Vuttañhetaṃ– “Pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā. Imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti (什么是(优婆塞的)活命？舍断五种邪贸易，以法公正地维持生命。曾这么说(A.5.177./III,208.)：『诸比丘！在家信徒不可从事这五种买卖。是哪五种？买卖武器、买卖有情(AA.5.177./III,303.：Sattavaṇijjāti manussavikkayo.买卖有情︰买卖人)、买卖肉、买卖酒类、买卖毒品。诸比丘！在家信徒不可从事这五种买卖。』)D.30./III,176.：micchājīvaṃ pahāya sammā-ājīvena jīvikaṃ kappesi, tulākūṭa kaṃsakūṭa mānakūṭa ukkoṭana vañcana nikati sāciyoga chedana vadha bandhana viparāmosa ālopa sahasākārā paṭivirato ahosi.(舍邪命，以正命为营生，远离：欺斗秤、伪币(假钞)、错误的尺寸、贿赂、欺瞒、诈欺、走后门、(用手对众生)斩切、屠宰、(以粗绳)捆绑、(山中及树丛中)拦劫、(村、城等)抢劫、打家劫舍。)

ājīvaka, ājīvika,【阳】一种非佛教出家人，邪命外道。

āṇatta, (āṇāpeti 的【过分】), 已被命令。

āṇatti,【阴】指令，命令。āṇattika,【形】与指令有关系的。

āṇā,【阴】命令。āṇāsampanna,【形】权威的，有影响的。

āṇāpaka,【阳】指挥者，发出命令的人。

āṇāpana,【中】发号施令。

āṇāpeti (a+ñā+āpe), 指挥，指使。āṇāpesi,【过】。āṇatta,【过分】。ānāpiya,【独】。

āṇi,【阴】车辖，制轮楔(the pin of a wheel-axle, a linch-pin)。

ātaṅka,【阳】疾病，弊病。

ātata,【中】单面鼓。ātatavitata,【中】双边都包皮革的鼓。

ātatta (ātapati 的【过分】), 已加热，已烧焦。

ātapa,【阳】阳光。

ātapati (ā+ tap(梵tap)热+a) 照耀。ātapi,【过】。

ātapatta,【中】遮阳伞，伞。

ātappa(Sk. *ātāpya, fr. ātāpa),【阳】热心，努力(ardour, zeal, exertion)。ātappakaraṇā﹐勇猛。

ātāpa(ā + tāpa fr. tap; cp. tāpeti),【阳】赤热，热，热心(glow, heat)。

ātāpana,【中】禁欲，苦修，折磨(tormenting, torture, mortification)。

ātāpī(fr. ātāpa, cp. BSk. ātāpin),【形】热心的，奋发的。(Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ātāpoti vuccati.因为英雄本色以烧、遍烧一切烦恼之义，故称为热，具此热的人称为热心。)(Vism.3)。

ātāpeti (ā+tap(梵tap)热+e), 使烧，折磨(to burn, scorch)。ātāpesi,【过】。

ātuma,【阳】灵魂，自己。参考 atta。

ātura(Sk.ātura, cp.BSk.ātura),【形】生病的(ill, sick, diseased)，不舒服(miserable)，受到影响的(affected)。āturakāya﹐身体生病(《杂107》：苦患身)。āturarūpa (身体生病)=abhitunna-kāya(已制服身体)。āturanna﹐供给愁苦的食物(food of the miserable﹐死刑前的最后一餐(maraṇabhojana))。āturacitta﹐心生病(《杂107》：苦患心)。anātura﹐无病的。【反】anāturā < an-ātura, a.m.Nom.pl.，an- 为否定接头词，接于「元音开头」的语词前。Dhp.(v.198)︰āturesu anāturā, 生病(的众生)中没有生病。

ādara,【阳】尊敬，关心，感情。

ādahati1(ā + dahati1), to put down, put on, settle, fix (samaṃ ādahati=samādahati)。

ādahati2 (ā + dahati2), 燃烧(to set fire to, to burn)。

ādā, ādāya, (ādāti 的【独】), 拿了。

ādātabba,【义】应该拿。

ādāti(=ādadāti) (ā+dā+a), 拿起(to take up)，抓住(grasp, seize)。ādiyi,【过】。ādāna,【中】拿起来，抓着。

ādā(ger. of ādāti from reduced base da of dadāti1b), taking up, taking to oneself (= anādiyitvā; cp. the usual form ādāya).

ādāti (ādadāti)(ā + dadāti of dadāti base 1 dā), 拿起，接受，(to take up, accept, appropriate, grasp, seize; grd. ādātabba; inf. ādātuṃ. ger. ādā & ādāya; grd. ādeyya, caus. ādapeti. — See also ādiyati & ādeti.

ādāyī,【阳】拿的人。

ādariya,【中】尊敬。anādariya,【中】漠视。

ādāsa,【阳】镜子。ādāsatala,【中】镜面，镜子的表面。M.61./I,415.︰109.“Taṃ kiṃ maññasi, Rāhula, kimatthiyo ādāso”ti? “Paccavekkhaṇattho, bhante”ti. “Evameva kho, Rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ.(罗睺罗！于意云何？镜有何作用？)「镜是以省察为目的。」「罗睺罗！实如是，应省察而省察身作业，应省察而省察口作业，应省察而省察意作业。」)

ādi(Sk. ādi),【阳】出发点，开始(starting-point, beginning)，起头(khi2 thau5，寑头chim2 thau5)。s.Nom. ādi; s.Acc. ādiṃ(= kāraṇaṃ);(ādimhi); s.Abl. ādito。pl.Nom.& Acc. ādayo。【形】第一，首先。【中】等等。nt. pl. ādinī。ādikammika,【阳】初学者。ādikalyāṇa,【形】美丽的最初。ādima,【形】最初的。ādibrahmacariyaka﹐梵行之初(在S.12.45.指：「依于眼与色生眼识，三事和合乃有触，缘触而有受，缘受而有爱，缘爱而有取…。如是乃此全苦蕴之集。」「依眼与色生意识，三事和合乃有触，缘触而有受，缘受而有爱，依彼爱之无余、离贪、灭而有取灭，依取灭而有有灭…。如是，此乃全苦蕴之灭。」等)。rukkhagumbādayo (Acc. pl.) 树、丛林等(trees, jungle etc.)。ādiṃ katvā﹐放在最前面(putting (him, her, it) first)。cidhādito(=ca+idha+ādi)﹐在此最先。

ādika,【形】等等。

ādicca,【阳】太阳。ādiccapatha,【阳】天空。ādiccabandhu,【阳】太阳的亲属，太阳的种族(佛陀称号)。

ādito,【副】起先，从开始。

āditta (ādippati 的【过分】), 已炽烧，已燃。 S.35.28.：Cakkhu, bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ? ‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti.(眼为烧、色为烧、眼识为烧、眼触为烧，凡缘此眼触所生之受，或苦、或乐、或非苦非乐，此亦为烧。为何称烧？染之火、瞋之火、痴之火烧，因生、老、死，因忧、悲、苦、恼、绝望而烧。)

āditya,【梵】日，日天。āditya-maṇḍala,【梵】日。

ādinna (ādāti 的【过分】), 已拿，已抓住。

ādiya, ādiyitvā, (ādiyati的【独】) 拿了。

ādiyati1 [ā + diyati, med. pass. base of dadāti4, viz. di° & dī°; see also ādāti & ādeti] 拿起来(to take up)，抓住(seize on, grasp)，顾虑。(这是被动的词基，却有主动的意义)– pot. ādiye; imper. ādiya — aor. ādiyi, ādiyāsi , ādapayi。ppr. ādiyamāna。– ger. ādiyitvā (= ādā); (C. for ādiya T.); (an° not heeding; v. l. anāditvā, cp. anādiyanto not attending);(T. anādayitva not heeding), (vacanaṃ anādiyitvā not paying attention to his word), ādiya (v. l. an° for anādīya); (= ādiyitvā C.); see also ādiya2, & ādīya (an°). See also upādiyati & pariyādiyati.

ādiyati2(ā + diyati, Sk. ādīryate, Pass. of dṛ to split：see etym. under darī), 分开地，分离地(to split, go asunder, break. pp. ādiṇṇa. See also avadīyati. Cp. also upādiṇṇa.)。

ādisati (ā+dis指出+a), 指出，讲述，公布。ādisi,【过】。

ādissa, (ādisati的【独】), 指出了。【形】该责备的，应该指出的。

ādīnava,【阳】悲惨的(wretchedness)，缺点(disadvantage)，过患(danger)。

ādīpita (ādīpeti 的【过分】), 已燃烧，已着火。

ādīpta,【梵】火，热，烧然。ādīpta-(āgāra-),【梵】烧然。ādīptâgāra, ādīpta-gṛha, ādīpta-veśman,【梵】火宅。

ādu,【无】或，但是。

ādeyya,【形】可拿起来的，可接受的。

ādeva,【阳】ādevanā,【阴】悲叹，哭，深表悲痛。

ādesa,【阳】1.指出。2.文法的替换。

ādesanā, ādisanā,【阴】预言，猜测，指出。

ādhāna,【中】1.放置。2.容器。3.用树篱围。ādhānagāhī,【阳】倔强的人，固执己见者。

ādhāra,【阳】容器，固定器，基础，支持，台子。ādhāraka,【中】凳子，台子。

ādhāvati (a+dhāv追+a) 跑向。

ādhāvana,【中】突进，猛冲。

ādhipacca, ādhipateyya(adhipati主+ya (抽象名词),【中】主权，贵族权力(lordship)，权力、力(power)。

ādhunāti (ā+dhu+nā), 抖落，摆脱，除去。ādhuni,【过】。ādhūta,【过分】。

ādheyya,【形】属于，应该生的(to be deposited)。

āna, āṇa,【中】呼吸，吸入。

ānaka,【阳】半球形铜鼓(a kind of kettledrum, beaten only at one end)。

ānaṇya,【中】没有债务(freedom from debt)。

ānana,【中】面，嘴。

ānantarika(ānantarikaya)(fr. an + antara + ika),【形】不间断的(without an interval, immediately following, successive)。

ānanda(Vedic ānanda, fr. ā + nand, cp. BSk. ānandī joy Divy.37.),【阳】欢乐，快乐(joy, pleasure, bliss, delight)。DA.I,53.(= pītiyā etaṃ adhivacanaṃ)。

ānandati (ā + nandati), 欢喜的(to be pleased or delighted )。

ānandin (fr. ā + nand) ,【形】欢喜的(joyful, friendly)。

ānandiya (grd. of ānandati),【形】欢喜的(enjoyable, nt. joy, feast)。

ānandī (ā + nandī, cp. ānanda) ,【形】欢喜(joy, happiness)。

ānaya (ā + naya) ,【形】被带来的(to be brought, in suvānaya easy to bring)。

ānayati, (=āneti) 带来，接来。

ānāpāna, āṇāpāṇa,【中】吸入和呼气，呼吸。出入息念的方法及其利益，请见《清净道论》(Vism.267.)、《无碍解道》、《律》〈波罗逸〉﹑〈大品〉。soḷasavatthukaṃ ānāpānassatikammaṭṭhānaṃ, 出入息念业处的「十六胜行」。

ānāpānasati,【阴】入出息念，安那般那念，安般念。

ānisaṃsa,【阳】效益，胜利，利益，功绩。

ānisada,【中】臀部。

ānīta (āneti带来的【过分】), 已带来。

ānīyamāna,【现被分】被接来，被带来。

ānupubbī,【阴】次序，连续。ānupubbīkathā,【阴】渐进的教导。

ānubhāva,【阳】力量，威力，辉煌，最高权威。

āneñja,【形】不动的，静态的，沉着的。āneñjabhisaṅkhāra﹐不动行，指四无色禅善心。

āneti (ā+ni +a) 带来，接来，猎获，押解(to bring, to bring towards, to fetch, procure, convey, bring back)。ānetabba,【义】。ānetuṃ﹐【不】。ānetvā﹐【独】。pp. ānīta (q. v.). — Med. pass. ānīyati & āniyyati D.II,245 (āniyyataṃ imper. shall be brought); M.I,371 (ppr. ānīyamāna). — Caus. II. ānāpeti to cause to be fetched

āpa,【阳】【中】水，液体(fluid)，流动(fluidity)。(【合】中变成 āpo)。Dhs.#963；CS:#968.：Katamaṃ taṃ rūpaṃ āpodhātu? Yaṃ 1āpo 2āpogataṃ 3sineho 4sinehagataṃ bandhanattaṃ rūpassa ajjhattaṃ vā bahiddhā vā upādiṇṇaṃ vā anupādiṇṇaṃ vā– idaṃ taṃ rūpaṃ āpodhātu.(什么是‘色的水界’ (What is the Corporeality which is the Element of cohesion)？凡是1流动(fluidity)、2流动性、3黏(viscosity, 由外往内聚)、4黏性，5束缚(holds together)，生起于内、外，或已执取、未执取，这是「色的地界」。)

āpagā(āpa + ga of gam),【阴】河(a river)。

āpajjati (ā+pad去+ya；Sk. āpadyate), 进入(get into)，遭受、陷入(undergo)，偶遇(meet with)。ppr. āpajjanto。pot. āpajjeyya。aor. āpajji & āpādi。3rd pl. āpādu。ger. āpajjitvā。pp. āpanna。caus. āpādeti。āpajja(=āsajja & ālajja)。

āpaṇa(Sk. āpaṇa, ā + paṇ),【阳】市集，市场(a bazaar, shop)。

āpaṇika(fr. āpaṇa),【阳】零售商，店主(a shopkeeper, tradesman)。

āpatati (ā+pat落下+a), 落下，冲闯(to fall on to, to rush on to)。āpati,【过】。āpatita,【过分】。

āpatana,【中】跌倒。

āpatti(Sk. āpatti, fr. ā + pad, cp. apajjati & BSk. āpatti),【阴】进入，宗教的罪过，修行上的违犯(an ecclesiastical offence)。

āpattika(āpatti + ka, cp. BSk. āpattika), 【形】【阳】违犯者(guilty of an offence)。

āpadā(Sk. āpad, fr. ā + pad, cp. āpajjati & BSk. āpad),【阴】不幸，苦恼(accident, misfortune, distress)。

āpanna (āpajjati 的【过分】), 1.着手过，跌入过(entered upon, fallen into, possessed of, having done)。2.不幸，苦恼(unfortunate, miserable)。āpannasattā,【阴】孕妇。

*āpā & *āvā (for āpadā, q. v.) ,【阴】不幸，苦恼(misery, misfortune J.II.317 (Loc. pl. āpāsu, v. l. avāsu, C. āpadāsu); III.12 (BB āvāsu); V.82 (avāgata gone into misery, v. l. apagata, C. apagata parihīna), 445 (Loc. āvāsu, v. l. avāsu, C. āpadāsu), 448 (āvāsu kiccesu; v. l. apassu, read āpāsu))。

āpāṇa(ā + pāṇa),【中】生命，呼吸(life, lit. breathing, only in cpd. °koṭi the end of life Miln.397; Dāvs III.93)。āpāṇakoṭika,【形】命终的(M.II,120; Vism.10.)。

āpādaka,【阳】照顾孩子的人，监护人。

āpādikā,【阴】护士，养母。

āpādi, (āpajjati 的【过】)。

āpādeti (a+pad去+e), 看护，生产。āpādesi,【过】。

āpādetu,【阳】抚养(孩子)的人。

āpātha,【阳】(感觉器官的)范围。āpāthagata,【形】进入范围的。paccuppannālambanesu āpātham āgatesu(paccuppannārammaṇesu āpāthagatesu), 进入现在所缘范围。

āpāna,【中】饮料，宴会。āpānabhūmi,【阴】āpānamaṇḍala,【中】宴会厅。

āpānīyakaṃsa,【阳】高脚玻璃杯，酒杯，盛饮料的碗，盛饮料的容器。

āpāyika,【形】出生在恶道的，恶道的。

āpucchati (ā+pucch询问+a), 问，询问，请允许。āpucchi,【过】。āpucchita,【过分】。

āpucchā, āpucchiya, (āpucchati的【独】), 请了允许，请了假。

āpucchitabba,【义】应该询问。

āpūrati (a+pūr(梵pṛ / pṛṇ/ pūr)充满+a), 充满，增加。āpūri,【过】。

āpūraṇa,【中】充填，充满。

āpodhātu,【阴】水元素。

āphusati (a+phus+a), 感触，达到。

ābaddha, (ābandhati 的【过分】)。

ābandhaka,【形】绑，连接，安装。

ābandhati (ā+bandh绑+a), 绑，纠缠(台语：触缠tak thiong3)。ābandhi,【过】。

ābādha(ā向 + bādh压迫 to oppress, Vedic ābādha oppression),【阳】【形】折磨(affliction)，疾病(illness, disease)。【反】anābādha, 无疾。A.10.60./V,110.︰ayaṃ kāyo bahu-ādīnavo? Iti imasmiṃ kāye vividhā ābādhā uppajjanti, seyyathidaṃ–cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo’ti.(此身生种种之疾病，谓眼病、耳病、鼻病、舌病、身病、头病、耳朵病、口病、齿病、咳嗽、喘气、感冒、烦热、疟、腹病、惛绝、下痢、疼痛、霍乱、癞病、痈病、白癞、干痟、癞狂、癌、痒、怖、爬伤((rakhasa)巴利圣典无此语，注：有以瓜爬之病病但处)、疥疮(vitacchikā由疥虫引起的，症状为皮肤发疹及剧痒)、血胆病、糖尿病、麻痹(amsa此语不明)、疮、痔、廔、胆等起之诸病、痰等起之诸病、风等起之诸病、[三]和合生之诸病、季节变易所生之诸病、不平等姿势所生之诸病、侵害所生之诸病、业异熟所生之诸病、寒、热、饥、渴、大便、小便。)。thullakacchābādho (thulla+kacchu+ābādho)﹐严重的皮肤病。

ābādhika,【形】病人，染病。

ābādhita (ābādheti 的【过分】), 已病，已痛苦，已压迫。

ābādheti (ā+bādh骚扰+e), 压迫，骚扰。ābādhesi,【过】。

ābhata,【过分】已带来，已传达。

ābharaṇa,【中】修饰，装饰。

ābhassara,【形】发光的，照明声音的。ābhassarā devā﹐光音天(晃昱天)，为第二禅天之最上位，寿量为八劫。

ābhā,【阴】ābhāsa,【阳】光，光彩，光辉。

ābhāti (ā+bhā+a), 发亮，发光。ābhāsi,【过】。

Abhāsati (bhāsati的【过】<bhās说), 已说。imamatthaṃ abhāsatha(他说这内容)

ābhidosika,【形】昨晚的。

ābhidhammika,【形】精通论藏的，进修论藏的。

ābhisekika,【形】供献的，献祭仪式的。

ābujati (ā+ bhuj(梵bhuj)使弯曲+a), 弯曲，盘绕，缩短。ābhuji,【过】。

ābhujana,【中】蹲下，弯曲，弄脏。

ābhoga,【阳】构思能力，想法。

āma,【无】(表示答应的词：)是、唯〈书〉。

āma, āmaka,【形】生的，新鲜的，未煮过的，未成熟的。āmagandha,【阳】讨厌的气味，肉。āmakasusāna,【中】停尸林，为了让野兽吃而丢弃尸体的场所。Pāci.IV,264︰āmakadhaññaṃ nāma sāli vīhi yavo godhumo kaṅgu varako kudrusako.(生谷(即七谷)：sāli 米(泰国说「小麦」wheat)、 vīhi 稻谷、yava 大麦(泰国说‘糯米’glutinous rice)、godhūma 小麦(泰国说「野豌豆」tares)、kaṅgu 黍(或小米、粟millet or sorghum)、varaka 豆(泰国说「薏苡仁」Job’s tears)、kudrūsaka 谷类)。)

āmaṭṭha (āmasati 的【过分】), 已接触，已触摸。

āmattika,【中】陶器，瓦器。

āmaddana,【中】压(轧)碎。

āmantana,【中】呼叫，邀请，称呼。āmantanavacana,【中】呼格。

āmantā﹐然，确定。

āmantita, (āmanteti的【过分】) 呼叫，称呼，邀请。

āmanteti (ā+mant讨论+e), 呼叫，喊(台语：hiam3)，说，邀请(to call, address, speak to, invite, consult)。āmantesi(in poetry āmantayi),【过】。【独】āmantetvā, āmanta (= Sk. *āmantrya)。【过分】āmantita. caus. II. āmantāpeti.

āmaya,【阳】疾病。

āmalaka,【中】amalakī,【阴】余甘子，庵摩罗果，醋粟，山楂(见 Amatā)。

āmasati (ā+ma+a), 触，轻拍，擦。āmasi,【过】。āmasita 和 āmaṭṭha,【过分】。

āmasana,【中】触摸，摩擦。

āmā,【阴】女奴隶。

āmāsaya (āma+āsaya),【阳】胃。

āmāvasesa (āma+avasesa剩余)﹐胃的残食。

āmisa(梵āmiṣa),【中】食物，肉，饵，利益，财货。【形】材料。āmisadāna,【中】布施必需品(即：食物，居所等)。

āmuñcati (ā+muc释放+ṃ-a), 穿上(服装)，穿着。āmuñci,【过】。

āmutta (āmuñcati的【过分】), 已穿，已装饰。

āmeṇḍita,【中】惊呼。

āmo﹐【无】(表示答应的词：)是、唯〈书〉。参考 āma。

āmoda,【阳】1.快乐。2.强烈的芬芳。

āmodati (ā+mud欢乐+a) 欢喜。āmodi,【过】。āmodita,【过分】。

āmodanā,【阴】欣喜，高兴。

āmodamāna,【现分】高兴的，欢喜的。

āmodeti 【使】(ā+mud欢乐+e), 喜悦。āmodesi,【过】。

āya,【阳】收入，利润。āyakammika,【阳】领取收入的人。āyakosalla,【中】聪明于增加收入。āyamukha,【中】流入，带来收入的。

āyata, āyataka,【形】1.长的，延长(long. extended, prolonged, kept up, lasting)。2.突然(sudden, abrupt)。

āyatana(Sk. āyatana, not found in the Vedas; but freq. in BSk. From ā + yam检查(梵(yam / yach抵达)),【中】1.界，范围，区域，位置(stretch, extent, reach, compass, region; sphere, locus, place, spot; position, occasion)。2.努力，工作(exertion, doing, working, practice, performance)。3.处，入处，知觉的层次(sphere of perception or sense in general, object of thought, sense-organ & object; relation, order)。dvādasāyatanāni(十二处)：cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatanaṃ.( 眼处、色处、耳处 、声处、鼻处、香处、舌处、味处、身处、触处、意处、法处。) channaṃ ajjhattikānaṃ āyatanānaṃ(cha ajjhattikāyatanāni),内六处(内六入)。channaṃ bāhirānaṃ āyatanānaṃ(cha bāhirāyatanāni),外六处(外六处)。āyatana 3). These are: (1) cakkhu (eye) which deals with the sight of form (rūpa); (2) sota (ear) dealing with the hearing of sound (sadda); (3) ghāna (nose) with the smelling of smells (gandha); (4) jivhā (tongue), with the tasting of tastes (rasa); (5) kāya (touch), with the touching of tangible objects (phoṭṭhabba); (6) mano, with the sensing (viññāya) of rational objects or cognisables (dhamma). Thus it is the sensus communis (Mrs. Rh. D. Buddh. Psych. 140, 163)。SA.12.2./II,13.︰āyatanānanti ettha tatra tatra uppajjamānāyatanavasena saṅgaho veditabbo.(处︰当知此处收集这里那里之生起处。)

āyatanika,【形】界的，区域的。

āyati,【阴】未来。āyatika,【形】未来的。

āyatikā,【阴】管，水管。

āyatta,【形】持有，依靠的。【中】所有物。

āyantu, 您们来。

āyasa,【形】铁制的。

āyasmant (<āyu寿 +mant具,参考[ āyusmant具寿] ), 1.【形】具寿的。2.【阳】具寿(他译：尊者)。s.Nom. āyasmā﹑āyamsanto。p.Nom. āyasmanto﹑āyasmantā。s.Acc. āyasmantaṃ﹑āyasmanto。p.Acc. āyasmantaṃ﹑āyasmante。s.Ins. Abl. āyasmatā。p.Ins. āyasmantehi。p.Dat. Gen. āyasmantanaṃ。s.Voc. āyasmā﹑āyasmanta。p.Voc. āyasmanto﹑āyasmantā。s.Loc. āyasmante。p.Loc. āyasmantesu。

āyasmantu,【形】庄严的，值得尊敬的。

āyācaka,【形】请求者，申请者。

āyācati (ā+yāc乞+a) 请求，恳求。āyāci,【过】。āyācita,【过分】。

āyācanā,【阴】āyācana,【中】请求，申请。

āyācamāna,【形】恳求的。

āyācikā,【阴】请求的女人。

āyāta, (āyāti的【过分】) 来，接近。

āyāti (ā+yā去+a), 来，接近。

āyāma,【阳】长度。【形】(在【合】中) 有…的长度。

āyāsa,【阳】麻烦，愁(trouble, sorrow)。anāyāsa,【形】祥和，无悲伤(peaceful, free from trouble)。

āyu(āyus),【中】年龄，寿命，寿量。单.主.āyu﹑āyuṃ；复.主āyū﹑āyūni；单.呼.āyu﹑āyuṃ；复.呼āyū﹑āyūni；单.宾.āyu﹑āyuṃ；复.宾.āyū﹑āyūni；单.具.﹑离.āyusā﹑āyunā；复.具.﹑离.āyūbhi﹑āyūhi；单.与.﹑属.āyussa﹑āyuno；复.与.﹑属.āyūnaṃ﹑āyusaṃ；单.处āyusi﹑āyuni；复.处.āyusu。āyuka,【形】有…的年龄。āyukappa,【阳】生命期。āyukkhaya,【阳】寿终。āyusaṅkhaya,【阳】善终。āyusaṅkhāra (āyu寿 +saṃkhāra一起作),【阳】生命的法则，寿命的长度。

āyutta (āyuñjati 的【过分】；Sk. āyukta; pp. of ā + yuj), 已把…套上轭，已连接，已投入于(yoked, to connected with, full of; intent upon, devoted to )。

āyuttaka(āyutta + ka),【阳】【形】代理人，受托人。

āyudha (Vedic form) (=āvudha﹐with v for y as frequently in Pāli),【中】武器(weapon)。

āyusmant,【形】具寿。

āyussa (āyus[长]寿 +ya (形容词化)),【形】长寿的。

āyūhaka,【形】活跃的，努力的人，收集的人。

āyūhana,【中】1.努力。2.积聚。

āyūhati (ā+yūh+a)(ā + y + ūhati with euphonic y, fr. Vedic ūhati, ūh1, a gradation of vah), lit. to push on or forward, aim at, go for, 1.努力(to endeavour, strain, exert oneself)。2.累积(to be keen on (w. Acc.), to cultivate, pursue, do) (= karoti); (kammaṃ ūyūhitvā), (kammaṃ āyūhi).。3.游泳。āyūhi,【过】。āyūhita,【过分】。anāyūhaṃ, 【现分】努力(unstriving (= viriyaṃ karoti)), (= vāyamati).

āyūhāpeti (<āyūhati)【使】使努力。

āyoga,【阳】1.热爱。2.努力。3.绷带。

āra,【阳】针。āragga,【中】针或锥子的尖端。ārapatha,【阳】针路径。

ārakatta,【中】被远离的境界。

ārakā,【无】远离，隔离，在远处的。

ārakūṭa,【阳】黄铜。

ārakkhaka,【阳】守卫，保护者，巡夜者，看守人。

ārakkhā,【阴】1.保护。2.照料，看守。

āraññaka, āraññika (arañña远离地+ka (形容词化)),【形】森林的，住在森林的，住远离地(远离小区)的。āraññaka bhikkhu﹐āraññiko bhikkhu无事比丘、林住比丘。《瞿尼师经》(Goliyānisuttaṃ)，具寿舍利弗告诸比丘：无事比丘当学：(一)对于诸同梵行者，应存尊重与恭顺(sagāravena bhavitabbaṃ sappatissena)，(二)到僧伽中，依僧伽住者，应善巧安排座席(āsanakusalena bhavitabbaṃ)，(三)不应过早入村，不应过午归(nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṃ)，(四)应行为良好(ābhisamācārikopi dhammo jānitabbo.)(五)不应于食前、食后访问诸善家(purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ)，(六)应修习不骄傲、(衣、钵、住处不)变化多端(anuddhatena bhavitabbaṃ acapalena)( 装饰)，(七)不应具饶舌、杂语(amukharena bhavitabbaṃ avikiṇṇavācena)，(八)应好教(ㄐㄧㄠ)、具善友(suvacena bhavitabbaṃ kalyāṇamittena)，(九)应守护根门(indriyesu guttadvārena bhavitabbaṃ)，(十) 应修习于食知量(bhojane mattaññunā bhavitabbaṃ)，(十一)应修习警寤(jāgariyaṃ anuyuttena bhavitabbaṃ)，(十二)应修习具发勤精进(āraddhavīriyena bhavitabbaṃ)，(十三)应修习具念近住(upaṭṭhitassatinā bhavitabbaṃ)，(十四)应修习具入定(samāhitena bhavitabbaṃ)，(十五)应修习具智慧(paññavatā bhavitabbaṃ)(做衣服等应该做的事)。(十六)应修习阿毘达摩、胜律(abhidhamme abhivinaye)(及其批注书)，(十七)应修习超越诸色入无色之寂静解脱(santā vimokkhā atikkamma rūpe āruppā)，(十八)应修习超人法(uttari manussadhamme, 在此指出世间法(lokuttaradhamme))。修习此法不独无事比丘行之，人间比丘更应如此。(《中阿含26经》瞿尼师经，只有十三项，缺四、五、六、九、十二)。(M.69./I,469-473.)

āraññakatta,【中】住在森林的情况。

ārañjita,【过分】已犁，已砍伤，已擦。【中】疤痕。

ārata, (āramati 的【过分】), 已远离，已自制。

ārati,【阴】节制，停止。

āraddha (ārabhati ‘确立’的【独】；pp. of ā + rabh), 1.首先，谈到，关于。2.确保，确立，已变坚实(undertaking, holding on to, resolved, firm)。

āraddhacitta (āraddha确立【过分】+citta心),【形】心已被确立(concentrated of mind, decided, settled)。

āraddhaviriya (āraddha确立【过分】+viriya英雄本色) (=vīriyaṃ ārabhati),【形】直译：勇悍。已被确立，已成为全然的精进，已殷懃精进，已发勤精进(aroused energy)；古译：发勤精进，殷懃精进。S.21.3./ II,276.：‘Idha, Moggallāna, bhikkhu āraddhavīriyo viharati–kāmaṃ taco ca nhāru ca aṭṭhī ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti. Evaṃ kho, Moggallāna, āraddhavīriyo hotī’ti.(目犍连！于此，有比丘发勤精进住，意志坚定地剩下皮、腱、骨，身体的血肉枯干，依人之活力，人之英雄本色，人之超常状态，不起于英雄本色之座，可达不能达。目犍连！如是为发勤精进。)《杂阿含503经》世尊言：「目揵连！若此比丘，昼则经行、若坐，以不障碍法自净其心；初夜若坐、经行，以不障碍法自净其心；于中夜时，出房外洗足，还入房右胁而卧，足足相累，系念明相，正念、正知，作起思惟；于后夜时，徐觉、徐起，若坐亦经行，以不障碍法自净其心；目揵连！是名比丘殷懃精进。」

āraddhā, (ārabhati‘开始’的【独】), 开始了，发动，发挥。

ārabbha (ind.) (ger. of ārabhati2 in abs. function; cp. Sk. ārabhya meaning since, from), 1.开始后，进行后(beginning, under taking etc., in cpd. ārabbhavatthu occasion for making an effort, concern, duty, obligation)。 2.关于((prep. with Acc.) lit. beginning with, taking (into consideration), referring to, concerning, with reference to, about)。3.依存。

ārabhati1 (<rabh, identical with Sk.ālabhate, ā+labh 捕捉牺牲品以便宰杀，cp.nirārambha) 杀。ārabhi,【过】。【阳.单.与.属.现分】ārabhato。

ārabhati2 & ārabbhati(ā+rabhati, Sk. ārabhati & ārambhati, ā+rabh开始 (梵rabh勤加), 开始，确立(to begin, start, undertake, attempt)。viriyaṃ ārabhati，发勤精进 (cp.ārambha)。【过】ārabhi & ārabbhi。【独】ārabbha, ārabhitvā。【过分】āraddha。

ārabhana,【中】出发，开始。

ārambha(<ā+rabh (rambh)；Sk.ārambha in meaning “beginning”),【阳】1.尝试(attempt)，努力(effort)。2.支持(support)，目标(object)。

ārammaṇa(ā+ram执取﹑喜欢)；梵ālambaṇa(ā+lamb挂上),【中】感官的对象(所缘)(preoccupation; mental object)，目标(object)。ārammaṇapaccaya﹐所缘缘。《发趣论》(Paṭṭhāna)(CS:p.1.1)：「所缘缘(ārammaṇapaccayo)：1.~5.色(、声、香、味、触)处是依眼(、耳、鼻、舌、身)识界及其(眼识界)相应诸法之所缘缘为缘。6.色处、声处、香处、味处、触处是依意界(manodhātu，于南方论藏谓五门转向与二种领受之三)及其相应诸法之所缘缘为缘。7.一切诸法(意识界是以色非色之一切法为所缘。意界是唯以五境为所缘)是依。意识界(89心之中，除二种五识与意界之三为76心)及其相应诸法之所缘缘为缘。凡缘如如诸法而如如之诸法即诸心心所法生者，则如是如是之诸法是依如是如是之诸心心所法之所缘缘为缘。」

ārammaṇika,【中】能缘(能觉知的心)。

ārā,【无】在远处，远离，遥远的。ārācārī,【三】远离而住。

ārā,【阴】锥子(awl)。

ārācārin (ārā远离+cārin行),【形】远离的行。

ārādhaka,【阳】邀请的人，劝解的人，成就的人。

ārādhanā,【阴】邀请，成就，嬴得赞同。

ārādheti (ā+rādh+e), 邀请，取悦，赢得好意，达到。ārādhesi,【过】。ārādhita,【过分】。ārādheyya,【义】。

ārāma,【阳】1.快乐，高兴。2.公园。3.寺院。ārāmapāla,【阳】公园的看守员。ārāmaropa,【阳】种植者。ārāmavatthu,【中】花园的地点。ārāmika,【阳】寺院的侍从,【形】寺院的。

ārāmatā,【阴】执着，附着。

ārāva,【阳】哭声，噪音。

āruppa,【中】【阳】无色众生，无实体的众生，无色界。

āruyha, (āruhati的【独】) 登上，爬上，攀登。

āruhati (ā+ruh上升+a) 登上，爬上，攀登。āruhi,【过】。

āruhana,【中】登上，攀登。

āruhanta (āruhana的【现分】) 登上，攀登。

ārūḷha, (āruhati 的【过分】), 已乘(马)，已乘(船)。

ārogya(abstr.fr.aroga, i.e.ā (= a2)+roga+ya),【中】无病、健康(absence of illness, health)。ārogyamada,【阳】健康的自傲。ārogyasālā,【阴】医院，疗养院。

ārocanā,【阴】公告。

ārocāpana,【中】由一个代理人公告或报告。

ārocāpeti, (āroceti 的【使】)。令告知，令公布。

ārocita (āroceti的【过分】), 已吩咐，已通知。

āroceti (ā+ruc发光+e), 吩咐，告知，公布。ārocesi,【3单.过】。ārocesuṃ,【3复.过】。

ārodanā,【阴】哭，悲叹。

āropana,【中】放在，上升起，把…交托给。

āropita, (āropeti的【过分】) 穿上，检举，准备好。

āropeti (ā+rup栽种+e), 穿上，检举，准备好。āropesi,【3s.过】。āropesuṃ,【3p.过】。āropetabba,【义】。āropetvā,【独】。

āroha, ārūha(fr. ā + ruh),【阳】爬上，生长，增加(climbing up, growth, increase, extent, in cpd. ārohapariṇāha, (length & circumference)。hatthārohā, 象军。assārohā,马军。(°māna + pariṇāha-māna); SnA 382. assāroha, 骑马。hatthāroha, 骑象。

ārohaka,【阳】骑士。

ārohati, 登上，攀登。参考 āruhati。

ārohana,【中】攀登，登上。

ālaggita, (ālaggeti的【过分】) 悬挂在，拴紧。

ālaggeti (ā+lag +e), 悬挂在，拴紧。ālaggesi,【过】。

ālapati (a+lap唠叨+a), 交谈，称呼。ālapi,【过】。

ālapana,【中】致词，会话。ālapanā,【呼，阴】恳求。

ālamba,【阳】1.支援。2.帮助。3.任何可倚赖的。

ālambati (ā+lab +ṃ-a), 靠着，抓住。ālambi,【过】。ālambita,【过分】。

ālambana,【中】1.感官的对象(所缘)。2.悬挂下。3.支援。

ālambara,【阳】一种鼓。

ālaya(cp. Sk. ālaya, ā + lī(执着)；līyate, cp. allīna & allīyati, also nirālaya),【阳】【中】阿赖耶(音译)。1.住所，栖息所，卧室(orig. roosting place, perch)。2.需要、执着(“hanging on”, attachment, desire, clinging, lust)。3.伪装(pretence, pretext, feint)。(DhA.(v.411)：ālayāti taṇhā.( ‘阿赖耶’即渴爱)。《普端严》(Sp.Mv.V,962.；CS:p.243)：ālayarāmāti sattā pañca kāmaguṇe allīyanti, tasmā te “ālayā”ti vuccanti. Tehi ālayehi ramantīti ālayarāmā. ālayesu ratāti ālayaratā. ālayesu suṭṭhumuditāti ālayasammuditā.(乐阿赖耶：黏住五欲，它们称为‘阿赖耶’；它们乐于诸执着，称为乐阿赖耶。欣阿赖耶：欣于诸执着，称为欣阿赖耶。喜阿赖耶：于诸执着，非常欢喜执着，称为喜阿赖耶。)

ālasiya, ālasya,【中】怠惰，懒惰。

ālāna, āḷāna,【中】树桩，(系象的)柱。

ālāpa,【阳】1.谈话，交谈。2.词，话。

āli,【阴】堤防，筑堤。

ālikhati (ā+likh抓+a) 描绘，画像。ālikhi,【过】。ālikhita,【过分】。

āliṅgati (a+liṅg+a), 拥抱(台语：揽lam2)。āliṅgi,【过】。

āliṅgana,【中】拥抱。

āliṅgiya,【独】拥抱了。

ālitta, (ālimpati 或 ālimpeti 的【过分】), 已涂，已沾染，已放火。

ālinda,【阳】在房子门前的阳台(verandah)。

ālimpana,【中】1.涂。2.烧。

ālimpita, (ālimpeti的【过分】) 涂上，涂抹。

ālimpeti, ālimpesi,【过】。

ālimpeti1 (ā+lip涂+e；Sk. ālimpayati or ālepayati. ā + lip or limp) 涂上，涂抹(to smear, anoint)。Caus. II. ālimpāpeti Vin.IV,316. Pass. ālimpīyati Miln.74 & ālippati DhA.IV,166 (v. l. for lippati). pp. ālitta (q. v.).

ālimpeti2(for Sk. ādīpayati, with change of d to l over ḷ and substitution of limp for ḷīp after analogy of roots in °mp, like lup > lump, lip > limp), 点火，纵火(to kindle, ignite, set fire to Vin.II,138 (dāyo ālimpetabbo); III.85; D.II,163 (citakaṃ); A.I,257; DhA.I,177 (āvāsaṃ read āvāpaṃ), 225; PvA.62 (kaṭṭhāni). — pp. ālimpita (q. v.).

ālu([Sk. ālu & āluka],【中】可食用的树根或球茎(Radix Globosa Esculenta or Amorphophallus (Kern), Arum Campanulatum (Hardy))。

āluḷa (fr. ā + lul) 被推动、困惑(being in motion, confusion or agitation, disturbed, agitated J.VI,431.)。

āluḷati(ā + lul; Sk. ālolati, cp. also P. āloḷeti)动来动去(to move here & there, ppr. med. āluḷamāna agitated, whirling about DhA.IV,47 (T. ālūl°; v. l. āḷul°) confuse DhsA.375. Caus. āluḷeti to set in motion, agitate, confound J.II,9, 33. — pp. āluḷita (q. v.).

āluḷita [pp. of āluḷeti] agitated, confused J.II,101; Miln.397 (+ khalita).

ālepa [cp. Sk. ālepa, of ā + lip] ointment, salve, liniment Vin.I,274; Miln.74; DhsA.249.

ālepana (nt.) [fr. ā + lip] anointing, application of salve D.I,7 (mukkh°).诱骗。

āluḷita, (āluḷeti的【过分】) 搅动，使混淆。

āluḷeti (ā+luḷ激起+e), 搅动，使混淆。āluḷesi,【过】。

ālepa,【阳】药膏，石膏。

ālepana,【中】涂抹，涂以灰泥，敷以膏药。

āloka,【阳】光。ālokasaññā,【阳】光明想。SA.51.20./III,260.：ālokasaññā suggahitā hotīti yo bhikkhu aṅgaṇe nisīditvā ālokasaññaṃ manasi karoti, kālena nimīleti, kālena ummīleti. Athassa yadā nimīlentassāpi ummīletvā olokentassa viya ekasadisameva upaṭṭhāti, tadā ālokasaññā jātā nāma hoti.(善持光明想：若比丘在空旷地坐好，时而闭眼时而开眼，作光明想。那时闭眼(光明)就好像开眼一样存续，此时即生起光明想。)专注于月光，或不摇晃的灯光，或照在地上的光，或穿过墙缝照在另一道墙上的光线，作为修习光明遍的目标。

ālokana,【中】1.窗户。2.看着。

ālokasandhi,【阳】窗户，让光照入的洞口。

ālokita (āloketi的【过分】),【中】看着，向前看。

āloketi (ā向+lok见+e), 看着，向前看。ālokesi,【过】。ālokita,【过分】。āloketabba,【义】。A.8.9./IV,167.︰Sace bhikkhave, Nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā Nando puratthimaṃ disaṃ āloketi– ‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.(诸比丘！若难陀应看东方时，集中一切心之后，难陀才看东方，(想)：『如是我当看东方，令贪、忧之恶不善法不漏入。』如是，于其处而有正知。) 应看西方、北方、南方、上、下、四维，也同样作法。

ālopa1(ā + lup, cp. ālumpati; BSk. ālopa),【阳】一口(食物)，一点点(a piece (cut off), a bit (of food) morsel, esp. bits of food gathered by bhikkhus)。ālopika (在【合】中),【形】一口的(食物)。

ālopa2﹐打劫。DA.1./I,80.：ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ.(打劫：村、城等抢劫)。

āloḷa,【阳】激动，混乱，喧嚣。

āloḷeti (ā+luḷ激起+e), 搞乱，混杂，混合。āloḷesi,【过】。

āḷāhana,【中】火葬场所。āḷāhanakicca,【中】火葬。āḷāhanaṭṭhāna,【中】火葬处。

āvajjana (<āvaṭṭeti), 转向(turn towards)。āvajjana-vasitā﹐转向自在，是能够随心所欲、轻易及迅速地转向「似相」，再倾向于禅那(禅支)的能力。

āvajjati (ā+vajj+a), 1.思索。2.(船)翻倒。āvajji,【过】。

āvajjita (āvajjeti的【过分】), 1.已考虑。2.已翻转，已转向。

āvajjeti (ā+vajj +e), 1.沉思。2.观察。3.翻转。āvajjesi,【过】。āvajjenta,【现分】。

āvaṭa (āvarati 的【过分】), 已复盖，已戴(面纱)，已禁止。

āvaṭṭa,【阳】1.圆周。2.漩涡。3.扭转的。

āvaṭṭati (ā+vaṭṭ+a), 转向前的又转向后的，旋转。āvaṭṭi,【过】。

āvaṭṭana,【中】1.旋转的。2.诱惑。3.着魔被魔鬼控制了的状态。āvaṭṭī āluḷa (adj. [fr. ā + lul] being in motion, confusion or agitation, disturbed, agitated J.VI,431.

āvaṭṭeti (ā+vaṭṭ+e),1.旋转。2.诱骗，转换。

āvatta 【形】(āvattati 的【过分】), 已后退。【中】旋紧，旋转，弯曲。

āvattaka, āvattī,【形】回来，返回的人。

āvattati (ā+vat+a), 回去，回过头。āvatti,【过】。āvattita,【过分】。

āvattana,【中】转，回返。

āvattiya,【形】可转的，可归还的。

āvatteti, 1.旋转。2.诱骗，转换。参考 āvaṭṭeti。

āvatthika,【形】适合的，最初的，原始的。

āvaraṇa(<ā+vṛ),【中】关闭，障碍，棒(用作栅栏)，屏(掩蔽物)。

āvaraṇīya,【形】阻碍的，障碍的。

āvarati (ā+var +a), 关在外面，遮住，阻隔。āvari,【过】。

āvarita, (āvarati的【过分】) 关在外面，遮住，阻隔。

āvariya,【独】阻隔了。

āvalī,【阴】排，线。

āvasati (ā+vas住+a) 居住，住，居。āvasi,【过】。āvasanta, 【现分】。

āvasatha(Sk. āvasatha, fr. ā + vas),【阳】住所，住处，休息的房子(dwelling-place, habitation; abode, house, dwelling)。Pāci.IV,303 (CS:p.399)︰āvasathacīvaraṃ nāma “Utuniyo bhikkhuniyo paribhuñjantū”ti dinnaṃ hoti.(月华衣(月经布)︰提供比丘尼月经使用的(布)。Pāci.IV,71 (CS:Pāci.pg.97)︰āvasathapiṇḍo nāma pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ– sālāya vā maṇḍape vā rukkhamūle vā ajjhokāse vā anodissa yāvadattho paññatto hoti. Agilānena bhikkhunā sakiṃ bhuñjitabbo. Tato ce uttari ‘bhuñjissāmī’ti paṭiggaṇhāti, āpatti dukkaṭassa. Ajjhohāre ajjhohāre āpatti pācittiyassa.(公共施食处︰五种正食的某一个食物。在厅堂、暂时的棚、树下、露天、.无限制的、就个人的需要及主意。无病比丘(只可)一次乞食。如果接受超过那(限量)‘我将吃的’，犯恶作。塞满、再塞满，犯忏悔。)

āvaha, āvahanaka,【形】(在【合】中), 带来的，含有…的，有助于…的，有益于…的。sukhamāvaha, 带来快乐。

āvahati (ā+vah+a) 带来，引起，导致，有利于。āvahi,【过】。

āvahana,【中】带来，运输。

āvāṭa,【阳】深坑。āvāṭesuya

āvāpa,【阳】陶工的火炉，烤箱。台语：烘炉。

āvāsa,【阳】家，住宅。āvāsika,【形】居民。āvāsikavatta , (旧)住者的职责。durāvāsā gharā dukhā，居家有难住之苦。DhA.v.302.：Durāvāsāti yasmā pana gharaṃ āvasantena rājūnaṃ rājakiccaṃ, issarānaṃ issarakiccaṃ vahitabbaṃ, parijanā ceva dhammikā samaṇabrāhmaṇā ca saṅgahitabbā. Evaṃ santepi gharāvāso chiddaghaṭo viya mahāsamuddo viya ca duppūro. Tasmā gharāvāsā nāmete durāvāsā dukkhā āvasituṃ, teneva kāraṇena dukkhāti attho.(居家难住苦：因为住家(身为在家人)，要作国王的国王差事，要作主人的主人差事；款待随从、沙门、婆罗门；虽然这样居家，像有破裂的水壶难添满的，像大海难添满的。所以居家有难住之苦，以这个原因说是苦。)

āvāha(ā + vshana, of vah),【阳】āvāhana,【中】1.婚娶，婚礼(marriage, taking a wife,= āvāha-karaṇa). 2.聚众( “getting up, bringing together”, i. e. a mass, a group or formation, in senāvāha a contingent of an army)。

āvi(Sk. āviḥ),【无】公开地，在眼前(clear, manifest, evident; openly, before one’s eyes, in full view.)。āvi vā raho﹐公开或背地里(openly or secret)。āvikamma﹐澄清(making clear, evidence, explanation)。āvikaroti﹐澄清(to make clear, show, explain)。āvibhavati(āvibhoti)﹐使明朗化(to become visible or evident, to be explained, to get clear)。

āvijjhati (āviñjati, āviñchati) (ā+vidh(梵vyadh / vidh)贯穿+ya), 1.环绕，绕着地走，绕着地旋转(to encircle, encompass, comprise, go round, usually in ger. āvijjhitvā (w. Acc.))。2.刺穿( to pierce)。āvijjhi,【过】。go round (Acc.) (chārika-puñjaṃ). 2. [as in lit. Sk.] to swing round, brandish, twirl, whirl round (daṇḍaṃ āviñji); (matthena āviñjati to churn); (cakkaṃ, of a potter’s wheel); (T. āviñj°, v. l. āvijjh°; see āracaya°); (āviñchamāna T.; v. l. āsiñciy°, āvajiy°, āgañch°). 3. to resort to, go to, approach, incline to (T. āviñch°; v. l. avicch° & āviñj°);.4. to arrange, set in order J II.406. <-> 5. to pull (?) A.IV,86 (kaṇṇasotani āvijjeyyāsi, v. l. āvijj°, āviñj°, āvicc°, āviñch°). pp. āviddha.

āvijjhana(so for āviñchana & āviñjana)(<āvijjhati, lit. piercing through, i. e. revolving axis ),【形】【中】绕着地走，绕着地旋转。

āviñjati (ā+vij +ṃ-a), 1.如在挤奶一般地拉。2.搅拌，搅动。āviñji,【过】。

āviñjanaka,【形】1.〈空〉绕行星返地轨道的。2.极其不拘礼节的，散漫的。3.为拉用的。āviñjanakarajju,【阴】1.升起门闩的绳子。2.搅乳牛奶用的旋转粗绳。āviñjanakanaṭṭhāna,【中】门外悬挂的粗绳(作为提升门内的门闩)。

āviṭṭha, (āvisati‘进入’的【过分】) 进入。

-āvin﹐【结尾】。过去主动分词 katāvin已做，sutāvin已闻。

āviddha, (āvijjhati‘环绕’的【过分】) 环绕。

āvila,【形】1.煽起的，搅动的。2.肮脏的。

āvilatta,【中】被搅动的情况，肮脏的情况。

āvisati (ā+vis进入+a), 1.接近。2.着魔。āvisi,【过】。

āvuṇāti (ā+vu +nā), 1.串起。2.固定在，装置在。āvuṇi,【过】。

āvuta (āvarati 和āvuṇāti的【过分】), 1.已串起。2.已覆盖。3.已阻碍。

āvuttha (āvasati 的【过分】), 已有人居住。

āvudha(=āyudha),【中】武器。

āvuso(a contracted form of āyusmanto pl.of āyusman, of which the regular Pāli form is āyasmant, with v for y as frequently in Pāli),【阳.单.呼】朋友(friend, brother, Sir)(对低戒腊的比丘的礼貌上的称呼)，有时古译作：君。【阳.复.呼】朋友(friends, brothers, Sirs)。若对上辈之亲切称呼(piyavacanametaṃ)，通常用āyasmā(梵āyuṣmat)，可译作慧命、具寿等。

āveṭhana(ā +veṭhana, veṣṭ), 【中】旋绕的(rolling up)，团绕在一起(winding up)，圆(round)。

āveṭheti (ā+veṭh+e), 拧，扭曲，卷，包起来。āveṭhesi,【过】。āveṭhita,【过分】。

āveṇika,【形】特别的，例外的。

āvelā,【阴】头戴的花环。

āvellita,【过分】已弯，已弯曲，已弄卷。

āvesana,【中】1.入口。2.工场。

ās﹐【字根I.】坐着(to sit)。

āsaṅkati (ā+sak+ṃ-a), 嫌疑，不信任。āsaṅki,【过】。

āsaṅkā,【阴】疑惑，怀疑，恐惧。

āsaṅkita (āsaṅkati ‘嫌疑’的【过分】), 已惴惴不安，已可疑，已疑神疑鬼。

āsaṅkī,【形】惴惴不安的，可疑的。参考 āsaṅkita嫌疑。

āsajja, (āsādeti 的【独】), 接近了，侮辱，碰撞。

āsajjati (ā+sad坐+ya), 撞，很生气，执着。āsajji,【过】。

āsajjana,【中】1.碰撞。2.侮辱。3.执着。

āsati (ās坐+a), 坐。āsi,【过】。

āsatta1 (āsajjati 的【过分】), 已附上，已执着。

āsatta2﹐已被诅咒。

āsatti (ā+sañj挂起来),【阴】牵挂(attachment, hanging on)。

āsada [ā+sad; cp.āsajja & āsādeti] 接近(approach)，处理(dealing with)。durāsada, 难坐。

āsana1(<āsati),【中】坐下(sitting, sitting down)，座位(a seat)，龛(throne)。āsanaka﹐【中】小座位。āsanasālā,【阴】有座位的厅堂。ekāsana独坐(sitting alone, a solitary seat)。

āsana2 (?) 吃(eating)(Vism.116)。

āsandi(<ā + sad),【阴】长椅(an extra long chair, a deck-chair)。DA.1./I,86︰āsandinti pamāṇātikkantāsanaṃ.(长椅︰超长椅子)

āsanna,【形】接近的。【中】邻近，邻域。DhsA.(CS:p.106)：āsannakāraṇaṃ padaṭṭhānaṃ nāma.(邻近之因，称为’近因’。)

āsappati (ā++sap服务+ā) 努力，奋斗，挣扎。āsappi,【过】。

āsappanā(<ā+ sṛp蹑手蹑脚)﹐爬行，疑惑(lit. “creeping on to”, doubt, mistrust)。

āsabha,【形】像公牛一样的，即：强壮的特质和显赫的特质。āsabhaṭṭhāna,【中】卓著的地位。āsabhī, (usabha 的【阴】), 壮丽的，大胆的。

āsaya(ā + śī﹐The semantically related Sk. āśraya from ā + śri is in P. represented by assaya. Cp. also BSk. āśayataḥ intentionally, in earnest),【阳】1.住所，常到的地方(abode, haunt, receptacle; dependence on, refuge, support, condition)。2.倾向(inclination, intention, will, hope; often combd. & compared with anusaya (inclination, hankering, disposition)。3.流出物、排泄物(outflow, excretion)。gabbhāsaya( = gabbha-mala)﹐内部排泄物。

āsayati(ā + śī; lit. “lie on”),希望、欲望(to wish, desire, hope, intend )。grd. āsāyana, gloss esamāna。

āsava (ā向﹑从…+su(梵sru)流动),【阳】1.流动的。2.幽灵。3.痛处的流出，4.(贪瞋痴的)漏(原意：流向，从…流)。各种烦恼中，「漏」是最古的用法，「漏」在佛教是「漏出」的意思，心中的污秽泄漏到外面眼流者。《杂阿含551经》：「眼识起贪，依眼界贪欲流出，故名为流。耳鼻舌身意流者，谓意识起贪，依意界贪识流出，故名为流。」(T2.144中)；在耆那教则是「漏入」的意思，污秽从外面流入体内」附着于阿特曼(Atman)。总之，「漏」是佛教和耆那教所共享的。在四漏当中，欲漏与有漏都是属于贪心所，前者是对五欲的贪，后者是对存在或生命的贪。见漏是邪见心所，无明漏则是痴心所。「四漏」(cattāro āsavā)。DhsA.CS:p.402：pañcakāmaguṇasaṅkhāte kāme āsavo ‘kāmāsavo’.(「欲漏」是所谓的五种欲漏)，Rūpārūpasaṅkhāte kammato ca upapattito ca duvidhepi bhave āsavo ‘bhavāsavo’.(「有漏」是从色、无色的业，产生两种‘有’的流漏)。Diṭṭhi eva āsavo ‘diṭṭhāsavo’(「见漏」是邪见的漏)，Avijjāva āsavo ‘avijjāsavo’(「无明漏」则是无明的漏)。Vibhv.p.167︰Rūpārūpabhavesu chandarāgo bhavāsavo. Jhānanikantisassatadiṭṭhisahagato ca rāgo ettheva saṅgayhati.(于色、无色的欲染为「有漏」。此处收录具有常见的禅那欲求的染)。《中部》第九经《正见经》，舍利弗尊者说：「当漏生起，无明即生起」(āsavasamudayā avijjāsamudayo)「当无明生起，漏即生起。」(avijjā-samudayā āsavasamudayo)《殊胜义》(Atthasālinī (PTS:1115；CS:1120)：「道的趣向中，须陀洹道断欲漏，斯陀含道断有漏，阿那含道断邪见漏，阿罗汉道断无明漏。」(Maggapaṭipāṭiyā sotāpattimaggena diṭṭhāsavo pahīyati, anāgāmimaggena kāmāsavo, arahattamaggena bhavāsavo avijjāsavo cāti.)

āsavakkhaya,【阳】漏尽(铲除了贪瞋痴的漏)。āsavatthānīyā dhammā,依止于漏之法。

āsavati (ā+su(梵sru)流动+a),流动。āsavi,【过】。

āsavana,【中】流下。

āsasāna,【形】愿，欲望。

āsā,【阴】希望，欲望，渴望。āsā =taṇhā。āsābhaṅga,【阳】失望。

āsāṭikā,【阴】蝇卵。

āsādeti (ā+sad坐+e) (Caus. of āsīdati, ā + sad; cp. āsajja & āsanna), 犯罪，攻击，侮辱(to lay hand on, to touch, strike; fig. to offend, assail, insult ) aor. āsādesi; ger. āsādetvā, āsādiya & āsajja; infin. āsāduṃ & āsādituṃ; grd. āsādanīya. — 2.接近(to come near to (c. Acc.), approach, get)。āsādesi,【过】。

āsāḷha, āsādha(梵āṣāḍha,),【阳】阿沙荼月(月份名，大约在六月至七月之间，阴历5月16至6月15)。

āsāḷhi, āsāḷhī(梵āṣāḍhī),【形】箕宿(pubbāsāḷha)与斗宿 (uttarāsāḷha)的连接；阿沙荼月(āsāḷha)的满月日(阴历6月15)。āsāḷhipuṇṇamadivase, 在阿沙荼月圆日。

āsāsamāna,【现分】逗留，久留。

āsi (as 的【过.三.单】), 他是。

āsiṃ (as 的【过.1.单】), 我是。

āsiṃsaka,【形】愿望的，积极的，候选人。

āsiṃsati (ā+siṃs祝福+a), 希望，欲望。āsiṃsi,【过】。

āsiṃsanā(ā+śaṃs, cp.āsiṃsati),【阴】希望，欲望。=āsīsanā (Nett 53)。

āsiñcati (ā+sic倾倒+ṃ-a), 洒，灌注。āsiñci,【过】。

āsiṭṭha (āsiñsati 的【过分】), 1.已希望，已渴望。2.已受祝福。

āsitta,【过分】āsiñcati。

āsittaka,【中】佐料。āsittakupadhāna,【中】佐料的容器。

āsī,【阴】祝福，(毒蛇的)毒牙。

āsītika,【形】八十岁。

āsīna (āsati 的【过分】), 已坐，已就坐。

āsīvisa,【阳】蛇，毒在毒牙中的。

āsu,【无】很快地。

āsuṃ (as 的【过.三.复】), 他们是。

āsumbhati (ā+subh(梵śubh / śumbh)使漂亮+ṃ-a), 丢下一些液体。

āsevati (ā+sev(梵sev)联合+a), 结交，练习，与…时常交往。āsevi,【过】。āsevita,【过分】。cf. bhāveti (<bhū), 修习。

āsevanā,【阴】练习，追求，结交。āsevanābhāvanā, 紧凑练习。

āha(√ah)﹐-āha﹐【过完.三.单】他已经说。

āhacca,【形】1.可移去的。2.(āhanati 的【独】) 敲击，接触。āhaccapādaka,【形】脚可移去的。

āhaṭa (āharati‘带来’的【过分】), 已带来。anāhaṭa, 未带来。

āhata (āhanati 的【过分】) 已打，已影响，已折磨。

āhanati (ā+han(梵han)杀﹑打+a), 打，袭击，触。āhani,【过】。

āhanana,【中】撞。

āharaṇa,【中】带来。

āharati (ā+har拿+a), 带来，接来，生产。āhari,【过】。āharamāna,【现分】。āharitvā,【独】。2s.imp. āhara。3s.opt. āhareyya。

āharima (fr. āharati),【形】绮丽的，迷人的(“fetching”, fascinating, captivating, charming Vin.IV,299; Th.2, 299; ThA.227; VvA.14, 15, 77.)

āhariya (grd. of āharati),【形】去拿东西的人(one who is to bring something J.III.328.)。

āhāra,【阳】食物(可增益身心)，营养物。āhāraṭṭhitika,【形】依靠食物生活。āhārasamuṭṭhānarūpa，食生色，从吞食物后开始，在受到(消化之火)支助，色聚的食素即能产生食生色。Tad āhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammaṃ ti bhikkhave passatha.(诸比丘！凡是见它已生者，由于食物之灭止，它也灭止法吗？) sabbe sattā āhāraṭṭhitikā,一切有情依食而住。

āhāreti (ā+har运+e), 吃，用餐。āhāresi,【过】。

āhiṇḍati (ā+hiḍ+ṃ-a), 云游，漫游。āhiṇḍi,【过】。āhiṇḍitvā,【独】。

āhita,【过分】1.已放进。2.已燃烧。

āhu, (< ah﹐āha的【3.复】)他们已说，人们所说。Iccāhu(< iti āhu; iti为「引号」，-ti + 元音> -cc +元音(连音规则))﹐如说：。

āhuti,【阴】供奉，提供。

āhuṇa,【中】崇拜，供奉。āhuṇeyya,【形】可崇拜的，可供奉的。

āhundarika,【形】拥挤的，阻碍的。

I

I 巴利文字母表的罗马化拼音第三个元音字母。发音好像汉语中去声的 i。

i(梵i / ī / ay)﹐【字根I.】去(to go)。

-i (& -ī )﹐【结尾】。

-āhi f.pl.Loc.Instr.Abl.→ -hi

-āni (-īni, -ūni) n.pl.Nom.Voc.Acc.phalāni 诸果

akkhīni 诸眼 ayūni 诸寿 tīni 三

-bhi m.n.f.pl.Instr.Abl. buddhebhi 以诸佛、从诸佛

-eyyāsi opt.2sg.kareyyāsi你应做 ahareyyāsi你应拿来

-i 1.(-)m.n.f.sg.Nom.Voc. aggi火 akkhi眼 jāti生

2.(-ti,-ni,-ri,-si,-yi)m.n.sg.Loc.bhagavati于世尊kammani 于业 pitari于父 manasi于意 mayi于我

-ī 1.f.sg.Nom. nadī 河 devī 女神

2.f.pl.Nom.Voc.acc nadī 河! 河 devī女神! 女神

3.-in语基的m.sg.Nom. pakkhī 鸟 vadī 说者

4.aor.2sg. agamī 你曾走 gilī 你曾吞

-hi 1.(-ehi,-āhi,-īhi,-ūhi) m.n.f.pl.Instr.Abl.

tehi 彼等(他们) tāhi 彼女等(她们)

2.imp.2sg. karohi 请你做 labhahi 请你得

-hi- fut.stem hehi-=hohi-将有 hāhi-将笑 kāhi-将做

-mati→ -ti 1

-mhi m.n.sg.Loc.buddhamhi 于佛 tamhi 于彼

-mi 1.pres.1sg. karomi 我做 gacchāmi 我去

2.fut.1sg. karissāmi我将做 gamissāmi我将去

3.imp.1sg. karomi 我要做 gacchāmi我要去

-ni 1.→ -āni n.pl.Nom.Voc.Acc.phalāni 诸果

2.(-I)子音结尾语基的m.n.sg.Loc.rājjini 于王

-ntāni n.pl.Nom.Voc.Acc. guṇavantāni 诸具德者

-nti 1.pres.3pl. karonti 他们做

2.fut.3pl. karissanti 他们将做

-si 1.pres.2sg. karosi=kubbasi你做 labhasi你得

2.fut.2sg. labhissasi=lacchasi 你将得

3.aor.1sg.2sg.3sg. akāsi 做 cintesi想

-ssanti(-nti)

-ti 1.(-i)m.n.sg.Loc.arahati于阿罗汉 guṇavati于有德者

2.pres.3sg. karoti 他做 gacchati 他走

3.fut. 3sg. gamissati=gacchissati 他走

-vati → -ti 1

ikkh (梵īkṣ)﹐【字根I.】见(to look or see)。

Ikkhaṇa(fr. īkṣ),【中】看见，注视着，睿智。

Ikkhaṇika(fr. īkṣ, cp. akkhi),【阳】算命仙(a fortuneteller)。ikkhaṇikā,【阴】算命婆。

Ikkhati, (ikkh+a), 看着。ikkhi,【过】。

Iṅgita(pp. of ingati = iñjati),【中】姿态，姿势(movement, gesture, sign)。

Iṅgha,【无】发生，进行，喂；听我说(唤起注意) (part. of exhortation, lit. “get a move on”, come on, go on, look here)。

-icceva, 将成为(-to be)。i.e.︰muni-icceva, 将成为牟尼。

Iccha,【形】【阳】(在【合】中) 愿，渴望，欲望(wishing, longing, having desires)。pāpiccha﹐恶欲(having evil desires)。AA.6.36./III,364.：Pāpicchoti asantasambhāvanicchako dussīlo.(恶欲：产生不安份之欲者是无戒者。)。aniccha﹐无欲(without desires)。

Icchaka(fr. iccha),【形】想要的人。

Icchati (is +a；Sk. icchati<iṣ), 愿，想要，渴望。icchi,【过】。icchanta,【现分】。Pot. icche & iccheyya; ppr. icchaṃ, aor. icchi. — grd. icchitabba. — pp. iṭṭha & icchita. In prep.-cpds. the root iṣ2 (icchati) is confused with root iṣ1 (iṣati, eṣati) with pp. both °iṭṭha and °iṣita. Thus ajjhesati, pp. ajjhiṭṭha & ajjhesita; anvesati (Sk. anvicehati); pariyesati (Sk. parīcchati), pp. pariyiṭṭha & pariyesita.

Icchati2 (Sk. rcchati of ṛ, concerning which see appeti), (see aticchati & cp. icchatā)。

Icchana(fr. iṣ2, cp. Sk. īpsana),【中】icchā,【阴】欲望，希望，渴望。icchāvacara,【形】为所欲为。

Icchantika(梵)，一阐提、一阐提迦、一顚迦、阿阐底迦，断善根者。

Iccāhu(< iti āhu; iti为「引号」，-ti + 元音> -cc +元音(连音规则))﹐如说：。

Icchita, (icchati 的【过分】) 愿，想要，渴望。

Icchitālābha,【阳】求不得。

Ijjhati (idh +ya), 繁荣，成功，兴隆。ijjhi,【过】。ijjhamāna,【现分】。

Ijjhana(fr. ijjhati),【中】ijjhanā,【阴】成功，繁荣(success, carrying out successfully)。

Ijjhita (ijjhati 的【过分】), 已成功，已兴隆。

Iñjati (iñj +a) 移动，激起。【过】iñji。

Iñjana,【中】Iñjanā,【阴】运动，动作。

Iñjita (iñjati的【过分】), 已移动，已摇动。【中】运动，摇摆游移不定。

Iṭṭha(pp. of icchati),【形】令人喜爱的，愉快的，可喜的(pleasing, welcome, agreeable, pleasant)。【中】快乐，乐事。【反】aniṭṭha,不愉快的，不可喜的。所缘(ārammaṇa, ālambaṇa)可以分为三组：不可喜（aniṭṭhārammaṇaṃ）、中等可喜（iṭṭhamajjhatta或iṭṭhārammaṇaṃ可喜）与极可喜（ati-iṭṭhārammaṇaṃ）。

-iṭṭha, 【字尾】最…(比较级)。

Iṭṭhakā, iṭṭhikā,【阴】瓦片，瓷砖，砖块(a burnt brick, a tile)。(Cayaniṭṭhakā= 砖块，Chadaniṭṭhakā= 瓷砖)。suvaṇṇaiṭṭhakā, 金瓦。

Iṇa(Sk. ṛṇa),【中】债务(debt)。iṇaṭṭha,【形】欠债的人，债务人。iṇapaṇṇa,【中】本票，期票。iṇamokkha,【阳】摆脱债务。iṇasāmika,【阳】债权人。iṇasohana,【中】清偿债务。anaṇa, 【形】无债的。

Iṇāyika,【阳】债务人。

Itara,【形】另一个。na itaro﹐不是别的。

Itarītara,【形】无论什么，任何的。

Iti,【无】如此。(作为指出刚提到的事物，或是将要提到的，或表示句子已终止，〔＝。句号〕时常词前的 i 被丢弃只余下 ti)。itikira(传说),【无】流传的消息(hearsay)，人云亦云。 iti vistaraḥ 乃至广说。

Itivuttaka,【中】《如是语经》。音译为「一筑多」，「伊帝渭多伽」。属于分别说系(Vibhājyā-vadināḥ)的经律，如《长阿含经》作「相应」；《四分律》作「善导」，《五分律》作「育多伽」，都是「如是语」的别译。《成实论》的「伊帝曰多伽」，即「本事」。

Itihāsa,【阳】历史，传统。

Ito,【无】从此，从今，因此。Itopaṭṭhāya(=Ito paṭṭhāya),【无】自此以后，今后。itodāni (ito-dāni或 ito-idāni)﹐从现在起。Itojāti ito attabhāvato jātā.(从此生：从自性产生。)

Ittara, Itara,【形】1.通过的，可变的，短的，摘要(passing, changeable, short, temporary, brief)。2.非常小的，很少的(small, inferior, poor, unreliable, mean)。itthrakāla,【阳】短期。

Ittaratā(fr. ittara) ,【阴】可变(changeableness)。

Itthatta,【中】1.(itthaṃ+tta)目前的情况(台语：都合too1hap8)，这一生。2.(itthi+tta) 女人气质，妇女特质。

Itthaṃ(fr. pron. base itthi, as also iti in same meaning),【副】如此，这样(thus, in this way)。itthaṃnāma,【形】叫做如此，所谓的。itthaṃbhūta,【形】如此，这一类型。

Itthagāra, Itthāgāra, (itthi+āgāra),【阳】1.闺房。2.闺房淑女(women’s apartment, seraglio)。

Itthi, itthī,【阴】女人。cf. vanitā, nārī。itthidhutta,【阳】沉溺女色的人。itthiliṅga,【中】女人性器官，女性的特质，女性。itthi-bhāva阴性。itthinimitta,【中】女性的器官。dasa itthiyo(十种女人)︰māturakkhitā(母亲守护)、piturakkhitā(父亲守护)、mātāpiturakkhitā(父母亲守护)、 bhāturakkhitā(兄守护)、bhaginirakkhitā(姐守护)、ñātirakkhitā(亲戚守护)、gottarakkhitā(家族守护)、dhammarakkhitā(法守护)、sārakkhā(有守护。已被带至内室，而说：这是我的(女人))、saparidaṇḍā(罚护女。凡是到某某女人处，将处罚。) 《律藏．经分别》(Vin.III,139-140.；CS:p.202-3)。manussitthī, amanussitthī, tiracchānagatitthī, 人女，非人女，雌性动物。

Itthikā(fr. itthi),【阴】女人，女性。itthika﹐【形】女人的(in bahutthika having many women, plentiful in women)。

itthipurisasādhāraṇa (itthi+purisa+sa+ādhāraṇa),【形】男女性共通的，阴性阳性共通的(=itthipumasādhāraṇa)。

Ida & Idaṃ (ima 的【中.主.宾.单】), 这个(事物)。【阳】：单.主.ayaṃ；复.主ime；单.宾.imaṃ；复.宾.ime；单.具.imenā(﹑aminā﹑anena)；复.具.imehi﹑imebhi；单.离.imasmā﹑imamhā(﹑asmā)；复.离.imehi﹑imebhi；单.与.﹑属.Imassa(﹑assa)；复.与.﹑属.imesaṃ﹑imesānaṃ(﹑esaṃ﹑esānaṃ)；单.处.imasmiṃ﹑imamhi(﹑asmiṃ)；复.处.imesu(﹑esu)。【阴】：单.主ayaṃ；复.主.imā﹑imāyo；单.宾.imaṃ；复.宾.imā﹑imāyo；单.具.imāya；复.具.imāhi﹑imābhi；单.离imāya；复.离.imāhi﹑imābhi；单.与.﹑属.imāya(﹑assā﹑assāya﹑imissā﹑imissāya；复.与.﹑属.imāsaṃ﹑imāsānaṃ；单.处.imāya﹑assā﹑assāya﹑imissā﹑imassāyaṃ﹑imissaṃ﹑assaṃ；复.处.imāsu。【中】：单.主.imaṃ﹑idaṃ；复.主.imāni；单.宾.imaṃ﹑idaṃ；复.宾.imāni。idampi(ima这+pi强调词), 【中.主.单】这，(也)…。

Idappaccayatā (ida此+paccaya缘+tā性),【阴】此缘性，基础在此(缘起的道理)。

Idāni(Vedic idānīṃ),【副】现在(now)。

Iddha (ijjhati 的【过分】), 已繁荣，已丰裕，已成功。

Iddhi(Vedic ṛddhi from ardh, to prosper; Pāḷi ijjhati),【阴】繁荣，效力，神通。iddhapāda,【阳】(四)神足，神通力的根基。iddhabala,【中】神通力。iddhamantu,【形】有神通的。iddhavisaya,【阳】神通的范围。iddhānubhāva, 神通，魔术(power or majesty of thaumaturgy)。iddhābhisaṅkhāra, 现神通(exercise of any of the psychic powers)。tathārūpaṃiddhānubhāvaṃ(abhisaṅkharoti),(现行)如其像神通威力。又作：如其像定(好像雕像不动而入定)。mahiddhiko,大神通者(S.21.5./II,279.)。

Iddhipadesa, 神足的区域。SA.51.5./III,251.：iddhipadesanti tayo ca magge tīṇi ca phalāni.(神足的区域：三道与三果。)

idh﹐【字根III.】兴隆(to prosper)。

Idha,【副】这里，此世，这个世界。

Idhuma,【中】木柴。

inj﹐【字根I.】移动(to move)，摇动(to shake)。

Inda,【阳】统治者，国王，吠陀的神‘因陀’，天王。indagajjita,【中】雷电。indagopaka,【阳】一种在下雨之后从地下爬出来的红昆虫(胭脂虫)。indaggi,【阳】闪电。indajāla,【中】魔术。indajālika,【阳】魔术家，变戏法者。indadhanu(梵indradhanus),【中】彩虹(古译：帝弓、天弓、虹蜺)。indasālaguha,【阴】因陀罗石室、帝释岩、石室精舍。

Indakhīla,【阳】因陀罗柱(indra’s pillar)，在城门前的壮柱。S.56.39./V,443.︰“Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī. (诸比丘！譬如铁柱或因陀罗柱之根，深埋而不动不摇。)《杂阿含398经》︰「譬如因陀罗柱，铜铁作之，于深入地中，四方猛风不能令动。」

Indagopaka(inda + gopaka, cp. Vedic indragopā having Indra as protector), 一种红色的昆虫(a sort of insect (“cochineal, a red beetle”, Böhtlingk), observed to come out of the ground after rain)。

Indanīla,【阳】蓝宝石(sapphire)。

Indapatta (梵Indraprastha)，因得巴答(因陀罗普拉沙)，在Yamuna河边。据考古发现，德里及其邻近地区在约200万年以前有人类出现。靠近现今印度首都「德里」(Delhi, 印度第二大城市)。

Indavāruṇi,【阴】黄瓜(cucumber)。

Indasāla,【阳】因陀沙罗树，印度松漆木(产于印度的一种龙脑香科乔木 (Vetaria indica)，花美丽，白色，呈圆锥状花序，其木材、树脂和油有重要经济价值)。

Indīvara,【中】青莲(the blue water lily, Nymphaea Stellata or Cassia Fistula；Vv 451 (= uddālaka-puppha VvA.197).)。

Indū﹐印度(大唐西域记以后)。古音译：身毒(史记)、申毒、天竺(汉书)、天笃、身笃、干笃、贤豆、身豆、天豆、印土、呬度等。印地与称其国名为「婆罗多」。

Indriya (indra王﹑主神+iya),【中】操纵主要的，根，官能。indriyagutti,【阴】留心着官能。indriyadamana,【中】indriyasaṃvara,【阳】抑制官能(守护诸根)。Bāvīsatindriyāni(二十二根)：cakkhundriyaṃ眼根, sotindriyaṃ耳根, ghānindriyaṃ鼻根, jivhindriyaṃ舌根, kāyindriyaṃ身根, manindriyaṃ意根, itthindriyaṃ女根, purisindriyaṃ男根, jīvitindriyaṃ命根, sukhindriyaṃ乐根, dukkhindriyaṃ苦根, somanassindriyaṃ喜根, domanassindriyaṃ忧根, upekkhindriyaṃ舍根, saddhindriyaṃ信根, vīriyindriyaṃ精进根, satindriyaṃ念根, samādhindriyaṃ定根、paññindriyaṃ慧根﹐anaññātaññassāmītindriyaṃ未知当知根, aññindriyaṃ已知根, aññātāvindriyaṃ具知根。channaṃ indriyānaṃ﹐六根(眼(斫乞蒭)、耳(羯拏)、鼻(竭啰拏)、舌(加贺缚)、身(迦野)、意(么那)。indriyesu guttadvāratā(梵indriya-gupta-dvāratā)﹐护诸根门(于诸(六)根守门)。indriyesu aguttadvārā﹐不护诸根门。vatthu-purejātindriya(梵indriyādhiṣṭhāna根所依处)﹐依处前生根(指五净色)。Katamo ca puggalo indriyesu guttadvāro? Tattha katamā indriyesu guttadvāratā? Idhekacco puggalo cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjati.…(什么人‘护诸根门’呢？在此什么是护诸根门呢？在这里有一种人以眼见色之后，不执取相、不执取微细相；若是不保护眼根而住的原因，诸贪忧、恶不善法则流入。那种防护上路，则守护眼根，在眼根上到达防护。…) SA.47.44./III,230. “indriyasaṃvaro nāma chadvārarakkhaṇamattameva”(护(诸)根︰护六根门的范围。)

indh﹐【字根I.】带火(to take fire)。

Indhana(Vedic indhana, of idh or indh to kindle, cp. iddha1),【中】燃料，木柴(firewood, fuel)。

Ibha,【阳】象。ibhapipphalī,【阴】大型的长胡椒。

Ibbha (Ved. ibhya belonging to the servants),【形】仆人的(menial; a retainer)。

Imesaṃ﹐ima(此、这)的【与】【属】【复】。

Iriṇa,【中】不毛之地，荒地，沙漠(barren soil, desert)。

Iriyati (iriy (梵īr )+a), 移动，激起，举止，采集(to move, to wander about, stir; fig. to move, behave, show a certain way of deportment)。【过】iriyi。

Iriyā, iriyanā,【阴】身体的运动，姿势。iriyāpatha,【阳】举止，四姿势(carañ vā yadi vā tiṭṭhaṃ nisinno udāhu sayaṃ It.117 (walking, standing, sitting, reclining; the four iriyāpathā。行、住、坐、卧，四威仪)。sthānaṃ niṣadyā śayyā-abhikramaḥ,【梵】行住坐卧。

Illī,【阴】短剑。

Iva,【无】像，如同。

is (icch) (梵iṣ 1./ ich)﹐【字根I.】想要(to wish)。

Isi(Vedic ṛṣi fr. ṛṣ. — Voc. ise; pl. Nom. isayo, Gen. isinaṃ & isīnaṃ; inst. isibhi ),【阳】1.仙人，圣人(holy man, one gifted with special powers of insight & inspiration, an anchoret, a Seer, Sage, Saint, “Master”)。2.有灵感的唱赞家或作曲家(特指婆罗门传统的)。ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ– Aṭṭhako Vāmako Vāmadevo Vessāmitto Yamataggi (Yamadaggi) Aṅgīraso Bhāradvājo Vāseṭṭho Kassapo Bhagu (昔之婆罗门诸仙人是创造秘典、歌诵秘典者，犹如–阿咤摩、婆摩、婆摩提婆、耶婆提伽、鸯耆罗、跋罗陀皤阇、婆摩咤、迦叶、婆咎。今之婆罗门，不过是集受彼等古秘典之圣句、诵语、仿效而诵、仿效而语，模仿所说而说、所语而语、所告而告而已。)(Vin.Mv.I,245.; D.3./I,104. D.13./I,238.; A.5.192./III,224., A.7.49./IV,61.,etc.)。isipabbajjā,【阴】离家去当隐士。Isipatana,【中】仙人堕处(鹿野苑一个地名)。Isigilipasse Kāḷasilāyaṃ,仙人山侧黑石室。

Isikā (isīkā) (f.) [Sk. iṣīkā] a reed D I.77, cp. DA I.222; J VI.67 (isikā).

Isitta (nt.) [abstr. fr. isi] rishi-ship D I.104 (= isi-bhāva DA I.274).

Issa,【阳】熊。

Issati (is+a；denom. fr. issā), 嫉妒，羡慕(jealousy, to envy)。ppr. med. issamānaka。【阴】issikā。【过分】issita。

Issattha﹐Issatta,【中】箭术。【阳】射手，箭手。

Issara(Vedic īśvara, from īś to have power),【阳】1.统治者，主人(lord, ruler, master, chief)。2.造物主(creative deity, Brahmā, D III.28; M II.222 = A I.173; Vism 598.)。

Issarajana,【阳】富人，有影响力的人。

Issaranimmāṇa,【中】创造。

Issaranimmānavādī,【三】信仰造物主的人。issara-nimmāna hetu﹐尊佑造。其因为自在天创造。

Issariya(<issara),【中】统治，最高权力(rulership, mastership, supremacy, dominion (Syn. ādhipacca))。issariyamada,【阳】权威的自负。S.37.28./IV,246.：“issariyabalena abhibhūṭam bhikkhave mātugāmaṃ, neva rūpabalaṃ tāyati, na bhogabalaṃ tāyati, na ñātibalaṃ tāyati, na puttabalaṃ tāyati, na sīlabalaṃ tāyati.”(诸比丘！当女人被男人的主权之力制伏时，容色之力帮不了，财产之力帮不了，亲族之力帮不了，儿子之力帮不了，戒德之力也帮不了。)tāyati：解救、庇护、帮助。

Issariyatā(<issariya),【阴】权威(mastership, lordship)。

Issā1(Sk. īrṣyā to Sk. irin forceful, irasyati to be angry),【阴】嫉妒，生气，羡慕，恶意(jealousy, anger, envy, ill-will)。issāpakata﹐嫉妒的本性(overcome by envy, of an envious nature)。issāmacchariya﹐。issāmanaka,【形】嫉妒的。

Issā2(cp. Sk. ṛśya-mṛga),【阴】issammiga (= issāmiga) & issāmiga。鹿角，鹿茸(the antlers of this antelope)。

Issāsa(Sk. iṣvāsa, see issattha),【阳】射手，弓箭手(an archer)。

Issāsin(Sk. iṣvāsa in meaning “bow” + in) 弓箭手(lit. one having a bow)。

Issukī(Issukin) (<issā, Sk. īrṣyu + ka + in),【形】嫉妒的(envious, jealous)。

Iha(Sk. iha; form iha is rare in Pāli, the usual form is idha),【无】这里(of place “here”)。ihaloka,【中】这个世界，此生。iha, 【梵】下，下地，世，世间，今，复次，此世，此间，现，现世。ihā, 【梵】今。

Ī

ī 巴利文字母表的罗马化拼音第四个元音字母。发音好像汉语中阴平的 i。

īgha(If genuine, it should belong to ṛgh Sk. ṛghāyati to tremble, rage etc.),【阳】苦恼，危险(confusion, rage, badness)。anīgha (or anigha) (= niddukkha ), 无苦恼。

īti, ītī, (Sk. īti)【阴】灾难(ill, calamity, plague, distress)。ītirahita﹐【形】无灾难的。anīti﹐健全，健康(sound condition, health, safety)。

ītika(<īti)﹐【形】病的(connected or affected with ill or harm)。仅存在‘anītika’ 无病的。

īdisa(Sk. īdṛs, ī + dṛś, lit. so-looking),【形】像如此的，如此的(such like, such)。īdṛśa, īdṛśaka, 【梵】如是像类，如是色像，如此像。

īr(梵īr)﹐【字根VII.】移动(to move)。

īriṇa (= iriṇa)(cp. Sk. īriṇa)荒地，沙漠(barren soil, desert)。

īrita(pp. of īreti, caus. of īr, see iriyati), 1.转动，搅动(set in motion, stirred, moved, shaken)。2.说(uttered, proclaimed, said)。

īrati (īr移动+a), 移动，摇动，激起。īri,【过】。īrita,【过分】。īrayitabba﹐【未被】。

īreti (īr移动+e), 做声，说话。īresi,【过】。īrita,【过分】。

īsa(<iś to have power; cp.Sk.īśvara = P.issara, & BSk.īśa),【阳】统治者(lord, owner, ruler)。【阳】持轴山，一座山名。【阴】īsī。

īsaka,【形】柱、竿(a pole)。īsakagga﹐柱头、竿头(the top of a pole)。

īsakaṃ﹐【副】稍微，些微地(a little, slightly, easily)。īsakam pi﹐甚至一点点(even a little)。

īsā(Vedic īṣā),【阴】犁柱，辕(车前驾牲畜的两根直木)(the pole of a plough or of a carriage)。īsādanta,【形】有牙如犁柱一般长(即：象)。

īsāka (adj.)(<īsā)有犁柱(having a pole)。

īsī﹐【阴】女统治者(参见Mahesī(王后) a chief queen)。

īhati (īh+a；Vedic īh), 尝试，努力(endeavour, attempt, strive after)。īhi,【过】。

īhā(<īh),【阴】ihana,【中】努力(exertion, endeavour, activity)。nir-īha﹐无努力(void of activity)。

U

U 巴利文字母表的罗马化拼音第五个元音字母。发音好像汉语中去声的 u。

U-﹐ud-﹐【前缀】上，邪，外。

-u﹐(& -ū) 【结尾】。

-emu (-ema) opt.1pl.jānemu愿我们知,suṇemu愿我们闻

-iṃsu aor.3pl.āsiṃsu 他们曾有 gaṇhiṃsu他们曾取

-ntu imp.3pl. karontu 请他们做

-ssu imp.2sg.med. kurussu=karassu 请你做

-su (-esu, -āsu, -īsu, -ūsu) m.n.f.pl.Loc.buddhesu 于诸佛﹑phalesu 于诸果

-ssaṃsu cond.3pl. abhavissaṃsu 如果他们有

-tu 1.imp.3sg. karotu 请他做。 2.inf.(不定体) kattu做﹑gantu 走

-u 1.m.n.f.sg.Nom.Voc. cakkhu眼、眼! dhenu牛、牛!

2.-ar语基 m.f.sg.Dat.Gen.pitu 父﹑mātu 母

3.aor.2sg.3sg. ahu 有﹑assu 闻

-ū 1.m.n.f.sg.nom abhibhū征服者﹑pāragū 到彼岸者

2.m.f.pl.Nom.Voc.Acc. pāragū到彼岸者﹑dhenū牝牛

3.aor.2sg.3sg. ahū 曾有

4.aor.3pl. ahū 他们曾有﹑agū 他们曾走

Ukkaṃsa,【阳】优秀，优越。ukkaṃsaka,【形】歌颂，称赞。

Ukkaṃsanā,【阴】颂扬，赞扬。n’ev’attān’ukkaṃsissāma na paraṃ vambhissāma((我们将)不自称扬，不轻蔑他。《中阿含经》译：不自举，不下他)

Ukkaṃsati (u出+ka(梵kṛṣ)+e), 歌颂，称赞(to exalt, praise)。ukkaṃsesi,【过】。

Ukkaṭṭha(pp. of ukkaṃsati),【形】1.高度，显著的，殊胜的。2.优良的，3.特殊化。ukkaṭṭhatā,【阴】显赫，优越。殊胜(ukkaṭṭhakusala)的善业，指造善业时有良好的动机。低劣(omaka)的善业，指造善业时有不纯或污染的动机。

Ukkaṭṭhita,【过分】已煮沸，已沸腾，已火热。

Ukkaṇṭhati (u出+kaṭh+ṃ-a), 不满。ukkaṇṭhi,【过】。

Ukkaṇṭhanā,【阴】不满，骚动。

Ukkaṇṭhita (ukkaṇṭhati 的【过分】), 已不满，已烦躁。

Ukkaṇṇa,【形】竖起耳朵的。

Ukkaṇṇaka(ut + kanna + ka; lit. “with ears out” or is it ukkandaka?) 【副】 a certain disease (? mange) of jackals, S II.230, 271; S.A. “the fur falls off from the whole body” .

Ukkantati (u出+kat +ṃ-a), 切掉，扯掉。ukkanti,【过】。ukkantita,【过分】。

Ukkā (Vedic ulkā & ulkuṣī),【阴】1.铁匠的熔炉(a furnace or forge of a smith)。2.火把(firebrand, glow of fire, torch; ukkūpama火把喻); (dhamm-okkā);. as tiṇukkā firebrand of dry grass)。3. a meteor: see below °pāta.  ukkādhāra a torch-bearer; ukkāpāta “falling of a firebrand”, a meteor(= ākāsato ukkānaṃ patanaṃ); ukkāmukha,金匠的火炉口或熔金锅(the opening or receiver of a furnace, a goldsmith’s smelting pot)。

Ukkācita (pp. either to *kāc to shine or to kāceti denom.fr.kāca1)﹐启蒙训练。enlightened, made bright (fig.) or cleaned, cleared up。ukkācitavinīta﹐启蒙训练。

Ukkāmeti (Caus. of ukkamati)﹐使让开(to cause to step aside)。

Ukkāra,【阳】(家畜的)粪，排泄物。ukkārabhūmi,【阴】粪堆，不洁净的地方。

Ukkāsati (u出+ka+a), 咳嗽，清喉，古译：欬嗽、欬逆、謦欬(音释说：「謦欬：逆气声也。小曰謦，大曰欬。」)。ukkāsi,【过】。ukkāsitvā aggaḷaṃ ākoṭesi﹐謦欬敲门。

Ukkāsita (Ukkāsati的【过分】), 已咳嗽。【中】咳嗽，清喉。

Ukkujja,【形】建立，朝上的，翻过来的。

Ukkujjeti (u出+kujj+e), 卷起，弯上，翻过来。ukkujji,【过】。ukkujjita,【过分】。

Ukkujjana,【中】卷起，翻过来。

Ukkuṭika,【形】蹲下。ukkuṭikaṃ,【副】蹲的姿势。《南寄归内法传》卷第三(T54.222.3)：「律云应先嗢屈竹迦。译为蹲踞。双足履地两膝皆竖。摄敛衣服勿令垂地。」Na ukkuṭikāya antaraghare gamissāmī’ti.(在住宅区内，我不要以脚尖或脚踵走)

Ukkuṭṭhi,【阴】大叫，欢呼，喝彩。

Ukkudhita﹐【过分】已沸腾。

Ukkusa,【阳】鹗，鱼鹰。

Ukkūla,【形】陡峭的，险峻的，倾斜的，有坡度的。

Ukkoṭana(<ud + *kuṭ to be crooked or to deceive, cp. kujja & kuṭila crooked),【中】贿赂(crookedness, perverting justice, taking bribes to get people into unlawful possessions.)(“assāmike sāmike kātuṃ lañcagahaṇaṃ”)。贿赂︰致赠者不合乎礼俗的馈赠标准，且有无不法企图，而受赠者对于该赠与之财物有无不法企图的认知，并足以影响其违法性的判断。

Ukkoṭanaka(<ukkoṭana) ,【形】belonging to the perversion of justice.

Ukkoṭeti,【中】藉贿赂(等背叛正义)。

Ukkoṭeti (u出+kuṭ +e), 再展开已摆平的诉讼。ukkoṭesi,【过】。ukkoṭita,【过分】。

Ukkhali,【阴】壶，锅。ukkhalikā,【阴】小壶。

Ukkhitta, (ukkhipati 的 【过分】) 1.已升高，已猛地拔起。2.已中止。3.已罢黜。ukkhittaka,【形】【中】1.已拉高的人。2.被中止的人。ukkhittapaligha,已拔除门闩。

Ukkhipati (u出+khip抛+a), 1.升起，举起，猛地举起。2.中止。

Ukkhipana, ukkhepana,【中】ukkhepa,【阳】1.举起，升起。2.中止。

Ukkhepaka,【阳】投入，猛地举起的人，中止的人。piṇḍukkhepaka, 投掷食物(入口的方式来吃)。

Uklāpa(ukkalāpa) (cp. Sk. ut-kalāpayati to let go), 【阳】1.污垢，垃圾(deserted J.II.275 (ukkalāpa T.; vv. ll. uklāpa & ullāpa))。2.【形】肮脏的，不洁净的(dirtied, soiled Vin.II,154, 208, 222; Vism.128; DhA.III,168 (ukkalāpa))。

Ugga1 (Vedic ugra, from ukṣati, weak base of vakṣ as in vakṣana, vakṣayati), 【形】1.极大的(mighty, huge, strong)。2.凶猛的(fierce, grave)。3.有势力的人(a mighty or great person, noble lord D.I,103; S.I,51 = VvA.116 (uggateja “the fiery heat” 炽热); J.IV.496; V.452)。uggaputta, 高贵的子弟(a nobleman, mighty lord S.I,185 (“high born warrior” trsl.); J.VI.353 (= amacca-putta王臣之儿子); Th.1, 1210.)。

Ugga2 = uggamana, in aruṇugga. 日出(sunrise Vin.IV,272.)

Uggacchati (u出+gam去+a) 升，上升。uggacchi,【过】。

Uggajjati (u出+gajj +a) 大叫。uggajji,【过】。

Uggaṇhana,【中】学习，研究。

Uggaṇhāti (u出+gah+ṇhā), 学习，着手进行。uggaṇhi,【过】。uggahita,【过分】。

Uggaṇhāpeti (Uggaṇhāti的【使】), 教。uggaṇhāpesi,【过】。

Uggaṇhiya, uggaṇhitvā,【独】学习了，着手进行了。

Uggata (uggacchati 的【过分】), 已升起，已高。

Uggama,【阳】uggamana,【中】1.上升，上升。2.增加。

Uggayha,【独】学习了，着手进行了。

Uggaha,【阳】uggahaṇa,【中】1.学习，研究。2.着手进行。uggahanimitta﹐修习遍禅(kasiṇa)直至闭眼，遍的相能现于心中正如开眼所见，此时称为「取相」。《广释》(Vibhv.CS:p.258) ：Tadeva cakkhunā diṭṭhaṃ viya manasā uggahetabbaṃ nimittaṃ, uggaṇhantassa vā nimittanti uggahanimittaṃ.(取相：心当取的相或所取的相，正如开眼所见。)

Uggahita (uggaṇhāti 的【过分】), 1.已学习。2.已升起。3.已取错。

Uggahetu,【阳】学徒，着手进行者。

Uggahetvā,【独】学习了，着手进行了。

Uggāra,【阳】打嗝，喷射，从胃吐出的风。

Uggāhaka,【形】学徒。

Uggirati (u出+gir +a), 1.举起。2.挥舞。3.做声。4.打嗝。uggiri,【过】。

Uggiraṇa,【中】1.说话。2.挥。

Uggilati (u出+gil+a), 吐出，呕吐。uggili,【过】。S.42.9./IV,324.︰“neva sakkhati uggilituṃ, neva sakkhati ogilitun”ti.(既不能吐，也不能咽。)

Ugghaṭita,【形】锋利的，敏锐的，努力的。

Uggharati (u出+ghar +a), 渗出。ugghari,【过】。

Ugghaṃseti (u出+ghaṃs+e), 擦。ugghaṃsesi,【过】。

Ugghāṭeti,【中】1.解开，打开。2.可移动的。3.升起水的一部机器。

Ugghāṭita, (Ugghāṭeti的【过分】) 打开，解开，除去，废止。

Ghaṭati (ghaṭ尽力+a), 试着，努力，发挥自己。

Ugghaṭitaññū(ud-ghaṭati的【过分】), 敏锐智者(Ugghaṭitaññū<(ud出+ghaṭ尽力) ),听见简短的开示，就能得到法现观(dhammābhisamayo证得道与果)。另外还有三类人︰1.vipaccitaññū (or vipañcitaññū)广说的行者–需要详加解释，才能得到法现观；2.neyya被引导的行者–经过详说后，还必须精研教义，才能得到法现观。3.padaparama(or padaparama)文句为最者–多闻、多说、多忆持、多教导，他无法在此生中法现观。(cf. Puggalapaññatti3,148.~151.)

Ugghāṭeti (u出+ghāt +e), 打开，解开，除去，废止。ugghāṭesi,【过】。

Ugghāta,【阳】摇晃，迅猛的动作。

Ugghātita, (ugghāteti的【过分】) 突然的猛烈动作。

Ugghāteti (u出+ghāt+e), 突然的猛烈动作。ugghātesi,【过】。

Ugghosa,【阳】ugghosanā,【阴】一声呼喊，宣言。

Ugghosita, (Ugghoseti的【过分】) 大叫，宣布。

Ugghoseti (u出+ghus+e), 大叫，宣布。ugghosesi,【过】ugghosita,【过分】。

Ucca,【形】1.高。2.贵族。

Uccaya,【阳】积聚。

Uccākulīna,【形】高贵的出生。

Uccāra,【阳】兽粪，排泄物，屎，大便。

Uccāraṇa,【中】uccāraṇā,【阴】1.举起。2.说话，发音。

Uccārita, (Uccāreti的【过分】) 做声，宣告。

Uccāreti (u出+car+e), 1.做声，宣告。2.举起。uccāresi,【过】。

Uccāliṅga,【阳】胃虫，毛虫。

Uccāvaca,【形】高低的，各种不同的。

Uccāsadda,【阳】大噪声。【形】制造大噪声。

Uccāsayana,【中】高床。

Uccināti (u出+ci+nā), 选择，挑选。uccini,【过】。uccinitvā,【独】。

Ucchaṅga,【阳】膝盖，臀部。

Ucchādana,【中】身体的摩擦。

Ucchādeti (u出+chad盖+e), 擦身体(沐浴时或用香水)。ucchādesi,【过】。

Ucchiṭṭha(pp. of ud + śiṣ),【形】剩余的(饮食)，不纯的，用过的(left, left over, rejected, thrown out; impure, vile)。(ucchiṭṭhabhattaṃ). At J.IV,433 read ucch° for ucciṭṭha. –an° not touched or thrown away (of food) J.III,257; DhA.II,3. — See also uttiṭṭha & ucchepaka.

Ucchijjati (u出+chid(梵chid)切断+ya, Ucchindati的【被】), 被停止，被消灭。ucchijji,【过】。

Ucchindati (u出+chid切断+ṃ-a), 打破，破坏，灭绝(to break up, destroy, annihilate)。ucchindi,【过】。fut. ucchecchāmi(or ucchejjissāmi, ucchejjāmi, ucchijjāmi),我欲讨伐。ucchijja,【独】。ucchijjati,【被】。ucchinna,【过分】。pret. udacchida)。

Ucchinna, (Ucchindati的【过分】) 打破，破坏(broken up, destroyed)。Cp. Samucchinna。

Ucchu(Sk. cp. Vedic Np. Ikṣvāku fr. ikṣu),【阳】甘蔗(sugar-cane；Saccharum officinarum。亚洲东南部热带的高大的禾草 〔甘蔗属〕，其茎粗、硬，是糖的主要的商业的来源)。ucchuyantra(ucchūnaṃ yanta),【中】炼糖厂(sugar-cane mill)。uccharasa,【阳】糖蜜(treacle、molasses)。ucchurasa,甘蔗汁。ucchagga,甘蔗。ucchukhaṇḍikā,咬甘蔗。 ucchukhādana,吃甘蔗。ucchakhetta,甘蔗田。ucchugaṇṭhikā, ucchughaṭika,一种甘蔗(Batatas (now called Ipomea) Paniculata)。ucchupāla,守卫甘蔗。ucchupīḷana,榨甘蔗。ucchupuṭa, 甘蔗(叶)筐。ucchubīja,甘蔗栽。

Uccheda(<ud + chid, chind),【阳】切断，毁灭，歼灭(breaking up, disintegration, perishing (of the soul))。ucchedadiṭṭhi,【阴】断见(属于偶然论，认为一切事务的发生与消灭都是偶然发生的。断见(the doctrine of the annihilation (of the soul))与‘常见’ (sassatadiṭṭhi or atta-diṭṭhi (the continuance of the soul after death)相反的)。ucchedavādī,【阳】信仰断见者。

Uju, ujju,(Vedic ṛju, also ṛjyati, irajyate to stretch out),【形】直的，垂直的。A.2.4./I,63.︰“Sekho asekho ca imasmiṃ loke, āhuneyyā yajamānānaṃ honti. Te ujjubhūtā kāyena, vācāya uda cetasā. Khettaṃ taṃ yajamānānaṃ, ettha dinnaṃ mahapphalan”ti.(在此世间有学与无学，堪受施者之崇拜(、供奉)，(因为他们)身正直、语正直、意也正直，施予此(福)田此处的布施得大果。)

Ujuṃ,【副】直线地，直接地，老实地，坦率地。

Ujuka(梵rujaka),【形】真直的，真正直的。

Ujukatā(abstr. fr. ujuka),【阴】真直性(straightness, rectitude) (kāyassa, cittassa))。Dhs.#50.：Katamā tasmiṃ samaye kāyujukatā hoti? Yā tasmiṃ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa 1ujutā 2ujukatā 3ajimhatā 4avaṅkatā 5akuṭilatā– ayaṃ tasmiṃ samaye kāyujukatā hoti.(在此时什么是‘心所正直性’？此时是凡是受蕴、想蕴、行蕴的1正直性、2真直性、3不弯曲性、4不歪性、5不奸诈性，即此时是心所正直性)。

Dhs.#51.：Katamā tasmiṃ samaye cittujukatā hoti? Yā tasmiṃ samaye viññāṇakkhandhassa 1ujutā 2ujukatā 3ajimhatā 4avaṅkatā 5akuṭilatā–ayaṃ tasmiṃ samaye cittujukatā hoti.(在此时什么是‘心正直性’？此时是凡是识蕴的1正直性、2真直性、3不弯曲性、4不歪性、5不奸诈性，即此时是心正直性。)

Ujutā(abstr. of uju),【阴】正直性(straight(forward)ness, rectitude)。

Ujugata﹐Ujubhūta,【形】直的，正直的生活。

Ujutā,【阴】正直，率直，忠厚(台语：tiong hou7)。

Ujjagghati (u出+jaggh+a) 大声地笑。ujjagghi,【过】。

Ujjagghikā,【阴】大声的笑。

Ujjaṅgala,【形】不育的，沙的，含沙的，沙质。

Ujjala,【形】明亮的，炽燃的(blazing, flashing; bright, beautiful)。

Ujjalati (u出+jal(梵jval)+a), 发亮，燃烧起来(to blaze up, shine forth)。ujjali,【过】。ujjalita,【过分】。

Ujjalana(梵ujjvālana),【中】点亮(lighting)。

Ujjavati (u出+ju+a), 向逆流去。ujjavi,【过】。

Ujjavanikā,【阴】向逆流航去的船。

Ujjahati (u出+ha+a), 放弃。ujjahi,【过】。

Ujju﹐【形】正直的，质直的。ujjubhūta﹐【形】已变成正直。

Ujjota,【阳】点燃，光彩。

Ujjotita, (Ujjoteti的【过分】) 照亮。

Ujjoteti (u出+jut+e), 照亮。ujjotesi,【过】。

Ujjhati (ujjh+a) 离开，抛弃(台语：扌穴掬hiat kak8)。ujjhi,【过】。ujjhiya, ujjhitvā,【独】。

Ujjhāna,【中】生气，诉苦，抱怨。ujjhānasaññī,【形】有责备意向的，找喳(faultfinder)。

Ujjhāpana,【中】令人生气的。

Ujjhāpeti (u出+jhe +āpe), 激怒，使人诉苦。ujjhāpesi,【过】。

Ujjhāyati (u出+jhe+a)。发牢骚。ujjhāyi,【过】。

Ujjhita, (Ujjhati 的【过分】), 已放弃，已抛弃，已丢出。

uñch(梵uñch)﹐【字根I.】拾落穗(to glean)，搜集。

Uñchati, (uñch+ṃ-a), 寻求捐献，拾落穗(to gather for sustenance, seek (alms), glean Vism.60 (= gavesati))。uñchi,【过】。uñchita,【过分】。

Uñchā,【阴】为生计聚集任何东西。uñchācariyā,【阴】为拾落穗到处迁徙。

Uññā (= avaññā (?) from ava + jñā, or after uññātabba?) ,【阴】轻视(contempt Vin.IV,241; Vbh.353 sq. (attuññā))。

Uññātabba,【义】轻视的，卑鄙的，可鄙的(to be despised, contemptible)。S.3.1./I,69.︰Bhikkhu, kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.(大王！比丘是年少不可轻视，年少不应轻视。)(世尊跟波斯匿王宣说四种年少不可轻视，又见Sn.p.93; SnA 424 (= na avajānitabbo, na nīcaṃ katvā jānitabbo ti))。

Uṭṭhahati, Uṭṭhāti (u+ṭhā +a), 站起来，出现，活跃。uṭṭhāsi, uṭṭhahi,【过】。uṭṭhita,【过分】。

Uṭṭhahitvā,Uṭṭhāya, (Uṭṭhahati的【独】), 起来了，出现了。uṭṭhāyāsanā,起座。

Uṭṭhātu,【阳】起来的人，唤醒自己的人。

Uṭṭhāna,【中】起来，起立，上升，起源，能源，工业，产品。uṭṭhānaka,【形】生产的，出产的。uṭṭhānavantu,【形】奋发的。

Uṭṭhānavīriyādhigata (uṭṭhāna起来+vīriya勇悍+adhigata达到), 发起勇悍。

Uṭṭhāpeti (uṭṭhāti 的【使】), 令上升，升起，赶走一个人。uṭṭhāpesi,【过】。

Uṭṭhāyaka,【形】【阳】(uṭṭhāyikā,【阴】) 活跃的，勤勉的。

Uṭṭhita (uṭṭhāti 的【过分】), 已起来，已兴起，已生产。

Uḍḍayhati, (uḍḍahati的【被】) 烧掉。

Uḍḍahati (u出+dah放置+a), 烧掉。uḍḍahi,【过】。

Uḍḍita, (Uḍḍeti的【过分】) 已飞，已中止，诱入圈套(ensnared)。

Uḍḍeti (u出+ḍī+e), 飞，中止。uḍḍesi,【过】。

Uṇṇa,【中】，Uṇṇā,【阴】羊毛，纤维，纤毛。uṇṇa-bhamukantara眉间白毫(佛陀在眉毛之间的一根毫毛)。uṇṇanābhi,【阳】蜘蛛。uṇṇaṃsu﹐纤毛线。

Uṇṇamati (ud + nam), 升起(to rise up, to be raised, to straighten up, to be haughty or conceited)。inf. uṇṇametave, 了不起(Sn.206.)。

Uṇṇī (Sk. aurṇī fr. aurṇa woollen, der. of ūrṇa),【阴】羊毛织物(a woollen dress Vin.II,108.)。

Uṇha(Vedic uṣṇā f. to oṣati to burn, pp. uṣṭa burnt, Sk. uṣṇa),【形】热的。【中】热。uṇhodaka,热水。

Uṇhatta(abstr. fr. uṇha),【中】热(hot state, heat Vism.171.)。

Uṇhīsa(Sk. uṣṇīṣa),【中】缠头巾(a turban)。

Utu,【阴】【中】季节，气候，(生理)月经。utukāla,【阳】排卵期(古说︰月经期)。utukkhāna(utu+akkhāna),【中】季节宣告。utuja, 时节生。utuparissaya,【阳】季节的危险。utupasevana,顺应节气。utusappāya,【阳】愉快的季节或气候。utusamuṭṭhānarūpa﹐【中】时节生色，从结生心的「住时」(ṭhiti)开始，在业生色(kammasamuṭṭhānarūpa)聚里的火界即能开始产生时节生色。utujaṭṭhamakarūpa﹐【中】时节生八法聚。

Ujujātika,【形】正直的。

Utunī,【阴】月经来潮的女人。mātā ca utunī hoti,母有经水，指母的排卵期。

Utta (= vutta), (vadati 的【过分】), 已讲，已做声。【中】说话。

Uttaṇḍula,【形】煮得差的(饭)，未煮熟的饭。

Uttatta, (uttapati 的【过分】), 1.已加热，已溶化。2.已光亮。

Uttama,【形】最高的，最好的，贵族的，优良的。uttamaṅga,【中】最重要的部份即：头。uttamaṅgaruha,【中】头发。uttamattha,【阳】最高的利益。uttamaporisa,【阳】最伟大的人。uttamapurisa(uttamapuruṣa)﹐上士。

Uttara,【形】1.比较高的(higher, high, superior, upper)。2.跟随的(subsequent, following, second)。3.北方的(northern)。4.上面的(over, beyond)。【中】答案，答复。uttarattharaṇa,【中】上面的掩护。uttaracchada,【阳】遮阳篷，天篷。uttarasve,【副】后天，明天的明天。lokuttara (loka+uttara) ,【形】出世间(=涅盘)。sa-uttara, 有上心(having something above or higher, having a superior)。anuttara, 无上心(without a superior, unrivalled, unparalleled)。

Uttaraṇa,【中】横越，克服，证得，(考试)通过。

Uttarati (u出+tar+a), 从水出来，(渡过…)转变，克服。uttari,【过】。

Uttarā,【阴】北方的方向。

Uttarāsaṅga,【阳】上衣，郁多罗僧(比丘三衣之一)。

Uttari, uttariṃ,【副】越过(over, beyond)，在远处(further)，比较远的(moreover)，而且、此外(besides)，附加的(additional)。uttarikaraṇīya,【中】附加的责任(an additional duty, higher obligation)。uttaribhaṅga,【阳】多一小块(an extra portion)，小小块(tit-bit)。uttaribhaṅgika﹐美味的馅(serving as dainties)。uttarimanussadhamma,【阳】上人法(superhuman)，超出人类的能力(beyond the power of men)–体证禅那(jhāna四禅八定)、解脱(vimokkha)、正受(sampatti三摩钵地、等至)、等引(samāhita<samādahati‘完全放置’的过去分词，已安置，三摩呬多)、道(magga四向)、果(phala四果)，乃至「我在空屋受乐」(suññāgāre abhiramāmi，指得初禅乃至第四禅)等。uttarisāṭaka(= uttarīyaṃ)【阳】上衣(upper or outer garment)，披风(cloak, mantle)。atthi…uttariṃ manussadhammā alamariya (ñāṇadassana) viseso adhigato phāsuvihāro.(有达到超越人法之殊胜最上(知见)而安住否？) Pārā.III,91︰Uttarimanussadhammo nāma jhānaṃ vimokkho samādhi samāpatti ñāṇadassanaṃ maggabhāvanā phalasacchikiriyā kilesappahānaṃ vinīvaraṇatā cittassa suññāgāre abhirati.(超越凡人的法(上人法)︰禅那(初禅乃至第四禅)、解脱(空、无相、无愿)、三昧(空、无相、无愿)、正受(三摩钵地，空、无相、无愿)、智见(三明)、修道(指四圣谛等三十七菩提分)、证果(证初果乃至四果)、断染(断染瞋痴)、心离盖(离染瞋痴)、心乐空屋(乐在初禅乃至第四禅)。)

Uttaritara,【形】更质优的。

Uttariya(abstr.<uttara; uttara + ya = Sk. *uttarya),【中】1. state of being higher; neg. anuttariya state of being unsurpassed (lit. with nothing higher), preeminence; see anuttariya. — 2. an answer, rejoinder

Uttarīya(<uttara),【中】斗蓬(披风an outer garment, cloak )。

Uttasati (u出+tas +a), 惊慌，惊吓。uttasi,【过】。

Uttasana,【中】惊慌，恐怖。

Uttasta, uttrasta (uttasati 的【过分】), 已惊吓，已吓坏，已恐惧。

Uttāna, uttānaka,【形】仰卧的，显然的，浅的。uttānaseyyaka,【形】婴儿的。uttānīkamma, uttānīkaraṇa,【中】曝露，显示。

Uttānīkaroti (uttāna+i+kar行+o), 澄清，阐明。uttānīkari,【过】。

Uttāpeti (u出+tap(梵tap)热+e), 加热，折磨。uttāpesi,【过】。

Uttārita, (Uttāreti的【过分】) 横越，解救，协助。

Uttāreti (u出+tar +e), 横越，解救，协助。uttāresi,【过】。

Uttāsa,【阳】恐怖，恐惧。

Uttāsana,【中】刺。

Uttāsita, (Uttāseti的【过分】) 刺穿。

Uttāseti (u出+tas害怕+e), 刺穿。(uttasati 的【使】) 惊吓，使恐怖。uttāsesi,【过】。

Uttiṭṭhati (u出+ṭhā站 +a) 升，站起来，努力。

Uttiṇa,【三】无草的。

Uttiṇṇa (uttarati 的【过分】), 已越过，已到彼岸去，已出来，已经过。

Utrāsa,【阳】恐怖。utrāsī,【形】可怕的，胆小的。

Uda,【无】或，和。

Udaka,【中】水。udakadhārā,【阴】水的奔流。udakapaṭiggāhaka, 【阳】盛水盆(在用餐前后用来洗手或倒洗钵水的器皿)。udakaphusita, udakabindu,【中】一滴水。udakamaṇika,【阳】存水的大广口瓶。udakasāṭikā,【阴】沐浴的覆盖物。udakorohaka,水浴者。paṭhaviyā pi ummujja-nimujjaṃ karoti seyyathā udake, udake pi abhijjamāno gacchati seyyathāpi pathaviyaṃ.(在地浮沉犹如在水，在水上行而不沉犹如在地上。经中说：没地如水，履水如地。)

Udakakāka,【阳】鸬鹚，水老鹤(cormorant)。《佛祖统纪》卷第五,T49.171.1︰「阿难游行宣化几二十年，尝至竹林中(即王舍城外竹林寺)闻比丘诵偈︰“若人生百岁，不见水老鹤，不如生一日。时得睹见之。”阿难惨然曰︰此非佛偈，当云︰“若人生百岁，不解生灭法，不如生一日，而得解了之。”比丘向其师说。师曰︰阿难老朽言不可信。阿难后时闻彼比丘犹诵前偈。即自思惟︰今此比丘不受吾教，于世无益宜入涅盘。」Dhp.113.︰Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ; ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ. (若人寿百岁──不见生灭法，不如生一日──得见生灭法。) Gāndhārī Dharmapada︰ya ji vaṣa-śado jivi, apaśu udaka-vaya, muhutu jivida ṣevha, paśaho udaka-vaya.

Udakāyatikā,【阴】水管。

Udakumbha,【阳】水壶。

Udakogha,【阳】洪水。

Udagga,【形】兴高采烈的，非常高兴的，欢喜的。

Udañcana,【中】(用来舀水的)瓢，桶子。

Udadhi,【阳】大海。

Udapādi, (udapajjati 的【过】), 生起，出现，起来，起源。

Udapāna,【阳】井。jarudapāna,【阳】古井。

Udaya(<ud + i, cp. udeti),【阳】上升(rise)，生长(growth)，增加(increase)，收入(income)，利息(interest)。生灭(rise and fall)，生死(birth & death )。udayatthika﹐增加欲望(desirous of increase)，利息(interest)财富(wealth)。udayatthagama,【阳】生灭。udayabbaya(ud-aya + vy-aya),【阳】生灭，增减，生死。udayabbayañāṇa (udaya生+vaya灭+ñāṇa智)﹐生灭智，是观照诸行法生灭之智。Udayabbayānupassī﹐生灭随观：即正看生和灭(Udayabbayānupassīti udayañca vayañca passanto.)( (AA.4.41.)) 。「生灭」是简称一切名法、色法的共相；「生」(jāti)、「住」(sthiti)、「异」(jarā老)、「灭」(anityatā)」则被称为「有为(法)四相」，但是究竟来说，一剎那可被观察的名法、色法只具有「生jāti、住ṭhiti、灭vaya or anicca」三相。

Udayanta, (udayati 的【现分】), 上升，成长的。

Udayati (u出+i +a), 升，出来，增加。参考 udeti。

Udayana,【中】上升。

Udara,【中】腹，胃，怀孕(the belly, stomach;(pregnant))。udaraggi,【阳】消化之火(the fire of the belly or stomach)。udarapaṭala,【中】腹部的黏液薄膜。udaravadehakaṃ,【副】把胃填充到极限。 ; Sdhp 102. — 2. cavity, interior, inside(mandir-odare). udarūnûdara with empty belly; cp. ūna. udarāvadehakaṃ (adv.) bhunjati to eat to fill the stomach, eat to satiety, to be gluttonous. udarapaṭala the mucous membrane of the stomach. –udarapūra stomachfilling.udaravaṭṭi “belly-sack”, belly). udaravāta the wind of the belly, stomach-ache

Udariya,【中】胃中未消化的食物。

Udahāraka,【阳】水的搬运器。(udahārikā,【阴】) 。

Udahāriya,【中】搬运水的动作。

Udāna,【中】有感而发表，一种情绪地发表。

Udāneti (u出+ā+nī+e), 以强烈的情绪发表。

Udāra,【形】贵族，优良的，很棒的，高。

Udāsīna,【形】漠不关心的，消极的。

Udāhaṭa, (udāharati 的【过分】)已做声，已背诵。

Udāhaṭavelā(udāhaṭa已做声+velā时间)﹐【阴】在已说的时候。

Udāharaṇa,【中】例子，实例。

Udāharati (u出+har拿+a), 做声，背诵。udāhari,【过】。

Udāhāra,【阳】说话，演讲。

Udāhu,【无】或。

Udikkhati (u出+ikkh见+a),看着，审视。udikkhi,【过】。udikkhita,【过分】。

Udikkhitar,【阳】看着的人(one who looks for or after D.III,167.)。

Udikkhiya (udikkhati 的【独】), 看到了，看着了。

Udicca(= Sk. udañc, f. udīcī northern, the north),【形】贵族，来自北方的(“rising”, used in a geographical sense of the N. W. country, i. e. north-westerly, of north-western origin)。

Udita1 (udeti 的【过分】), 已升起，已高，已提高(risen, high, elevated)。

Udita2 (pp. of vad, see vadati), 已说(spoken, proclaimed)。

Udīraṇa(fr. udīreti),【中】说话，叙述(utterance, saying)。

Udīrita (Udīreti的【过分】), 做声，发言(uttered)。

Udīreti (u出+ir +e), 1.推动，扰乱(to set in motion, stir up, cause)。2.做声，发言(to utter, proclaim, speak, say)。udīresi,【过】。udīyati (uddiyyati = Sk. udīryate),【过】。

Udu (= *ṛtu? cp. utu & uju) ,【形】直、正直(straight, upright, in udumano straight-minded)。

Udukkhala(Sk. ulukhala),【阳】【中】研钵(a mortar)。

Udumbara(Sk. udumbara),【阳】无花果(the glomerous fig tree, Ficus Glomerata优昙钵果)。

Udeti (u出+i +a), 升，出来，增加(to go out or up, to rise (of the sun), to come out, to increase)。udesi,【过】。udita,【过分】。

Udosita, 【阳】小屋。

Udda,【阳】水獭(otter)。

Uddasseti (u出+dis指出+e), 出示，揭示。uddassesi,【过】。

Uddāna,【中】1.列表，目录，目次，温拕南颂，摄颂。《分别功德论》：「撰三藏讫，录十经为一偈，所以尔者，为将来诵习者，惧其忘误，见名忆本，思惟自寤。」2.串，束，群。

Uddāpa,【阳】城堡，监狱。

Uddāma,【形】范围之外，不安静的。

Uddālaka,【阳】腊肠树，鼓捶树(一种东印度群岛产的乔木 (Cassia Fistula)，荚果，果肉药用——亦称致泻决明 (purging cassia))。

Uddālana,【中】扯出。

Uddālanaka (fr. uddālana > ud + dāleti), 【形】扯掉(referring to destruction or vandalism, tearing out)。

Uddāleti (u出+dāl +e), 扯掉。uddālesi,【过】。

Uddiṭṭha, (Uddisati的【过分】) 指出，任命，分配，背诵。

Uddisati (u出+dis指出+a), 指出，任命，分配，背诵。uddisi,【过】。inf. uddisituṃ。

Uddisāpeti (Uddisati的【使】), 令背诵，使分配。

Uddissa (=uddisiva), (uddisati 的【独】), 关于，由于，为。uddissakata,【形】分配，意谓。

Uddīpanā,【阴】1.解释。2.削尖。

Uddeka, udreka,【阳】1.打嗝。2.喷出。

Uddesa(fr. uddisati) –,【阳】1.指示(1. pointing out, setting forth, proposition, exposition, indication, programme)。2.解释(explanation)，3.朗诵。uddesaka,【形】指出的人，背诵者。uddesika,【形】指引，提到，纪念物。(与 vassa【合】), 有…的年龄。

Uddehakaṃ,【副】起泡地，沸腾地。

Uddha,【形】上面的，向上的。uddhagga,【形】顶端向上的，显著的，有益的。uddhaggika,【形】促进精神上的福利的。uddhaṃ tiriyaṃ apācīnaṃ, nandi tesaṃ na vijjati.(于上下四方，对于他们(诸佛)无可喜乐的。据注释书：「上下四方」有三释：(一)上为头发之顶，下为跖，左右为中央。(二)上为过去，下为未来，四方为现在。(三)上为天界，下为恶趣，四方为人界。

Uddhambhāgiya-saṃyojana﹐上分结；证悟阿罗汉道，这五上分结也被完全断除；它们是：对色界生命之欲(色界欲)、对无色界生命之欲(无色界欲)、我慢、掉举与无明。“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā.(诸比丘！有五种上分结。什么是五？色染、无色染、慢、掉举、无明。)

Uddhacca(<u上+dhu抖落),【中】分心，慌张，掉举。uddhaccakukkucca, 掉举.懊悔。古译作：调戏盖。uddhaccapakatika(=uddhato hoti capalo)﹐有掉举的性质。Abhidhammatthavibhāvinīṭīkā(阿毘达摩义广释)(CS:p.108)：Uddhatassa bhāvo uddhaccaṃ, taṃ cittassa avūpasama-lakkhaṇaṃ pāsāṇābhighāta-samuddhata-bhasmaṃ viya.(动摇的状态，为掉举；心的不寂静相，譬如拿起石头丢灰烬。)。《法集论》Dhammasaṅgaṇī#1165(PTS:1162)：什么是‘掉举’？那个心掉举、不寂静、心的扰乱、心的混乱–这称为掉举。(Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa–idaṃ vuccati uddhaccaṃ.) AA.1.2.(CS:p.1.26)：Tattha uddhaccaṃ nāma cittassa uddhatākāro. Kukkuccaṃ nāma akatakalyāṇassa katapāpassa tappaccayā vippaṭisāro.( ‘掉举’为心的作动摇。掉举：后悔不作善的因缘，作恶的因缘。)

Kukkuccika, 【形】掉举的。

Uddhaṭa, (uddharati 的【过分】)。

Uddhata,【过分】已摇动，已傲慢。

Uddhana,【中】灶，炉灶，燃烧处，烤箱。

Uddhapāda,【形】脚后跟向上的。

Uddhamma,【阳】邪法，错误的教义。

Uddharaṇa,【中】升高，拉出，连根拔起。

Uddharati (u出+har拿+a), 升起，拉出，收拾，除去，连根拔起。uddhari,【过】。

Uddhaṃ,【副】高耸，在上面，向前地，因此。uddhagama,【形】向上去。uddhabhāgiya,【形】上部份的。uddhavirecana,【中】呕吐，引起呕吐的动作。uddhasota,【形】在生活的风潮里往上升。

Uddhaṃseti (u出+dhaṃs落下﹑毁灭+e), 破坏，带来毁灭。uddhaṃesi,【过】。

Uddhāra,【阳】撤退，拉出。

Uddhumāta, uddhumātaka,【形】肿胀的，浮肿的。在命终之后肉体渐渐膨大，如吹满风的皮囊，所以叫「肿胀」，可作不净观(asubha)。

Uddhumāyati (u出+dhum+ya),肿起来，喷出。uddhumāyi,【过】。uddhumāyita,【过分】。

Udraya, uddaya,【形】出产的，引起。(只有在 【合】中)。

Udrīyati, uddīyati (u出+dar+ī+ya), 爆裂，掉入块中。udrīyi, uddīyi,【过】。

Udrīyana,【中】爆裂，跌倒。

Undura, undūra,【阳】鼠。

Unnata (unnamati 的【过分】), 已升起，已高，已高尚。

Unnati﹐Uṇṇati﹐【阴】上升，提高，增加。

Unnadati (u出+nad +a), 呼喊，吼，呜响。unnadi,【过】。unnadita,【过分】。

Unnama,【阳】提高。

Unnamati (u出+nam+a), 升起，兴隆，弯上。unnami,【过】。

Unnala, unnaḷa,【形】无礼的，自大的，骄傲的。Unnaḷāti uggatanaḷā, uṭṭhitatucchamānāti vuttaṃ hoti.(自大：已升起度量器，站起来凭空度量)(M.5.CS:p.1.157)

Unnāda,【阳】呼喊，大噪音。unnādī,【形】吵杂的，吵闹的。(unnādinī,【阴】)。

Unnādeti (unnadati 的【使】), 使呜响。

Upa﹐upa-﹐近，全部。

Upaka (=upaga),【形】接近的，屡次的。brahmalokūpago,接近梵天界。

Upakaccha, upakacchaka,【中】腋窝、胳肢窝(armpit)，坳洞。台语：过耳豅空、kue hinn7 lang khang，胳下豅kue e7 lang，胳下空kueh e7 khang。

Upakaṭṭha,【形】靠近，接近的。

Upakaḍḍhati (upa近+kaḍḍh+a), 拖近，拉近。upakaḍḍhi,【过】。upakaḍḍhita,【过分】。

Upakaṇṇaka,【中】能够听到他人耳语的地方。upakaṇṇake,【形】秘密地。

Upakappati (upa近+kapp+a), 走进，造益，适当。

Upakappana,【中】upakappanā,【阴】走进，利益。

Upakaraṇa,【阳】工具(台语：家俬ke si)，配备，器具，必需品，帮忙，支持，准备。

Upakaroti (upa近+kar行+o), 帮助，支援，服侍。upakari,【过】。

Upakāra,【阳】帮忙，支持，好意。upakāraka,【形】帮助的，有效的，助手的。

Upakārikā,【阴】1.女施主。2.(建筑)扶壁。

Upakārī,【阳】帮忙者，恩人。

Upakūjati (upa近+kūj +a), 唱，吱喳而呜。upakūji,【过】。

Upakūjita (Upakūjati的【过分】), 已响亮着鸟鸣，已充满着鸟鸣。

Upakūlita,【过分】已起皱纹，已唱，已烤。

Upakkama,【阳】方法，手段，方式，攻击。

Upakkamati (upa近+kam(梵kram)超越+a), 努力，从事，开始，攻击。upakkami,【过】。

Upakkamana,【中】攻击，逼近。

Upakkītaka,【阳】买来的奴隶。

Upakkiliṭṭha,【形】弄脏，不纯的，沾染。

Upakkilesa(upa+ kilis(梵kliś)被折磨﹑被弄脏,梵upakleśa),【阳】近污染(defilement)，污秽(impurity)，翳(A.4.50.)，任何破坏或阻隔的事(anything that spoils or obstructs)。SA.47.8./III,201.︰Upakkilesāti pañca nīvaraṇā(近污染︰五盖)。《布喻经》说：十六种心的近烦恼：1.abhijjhāvisamalobho(贪欲)(abhijjhā贪婪【阴】+visama不平顺的【形】+lobha贪欲【阳】)，byāpādo(拂逆、瞋), kodho(忿), upanāho(恨), makkho(覆), paḷāso(恼害), issā(嫉), macchariyaṃ(悭), māyā(诈瞒), sāṭheyyaṃ(诳), thambho(顽迷), sārambho(性急、激愤), māno(慢), atimāno(过慢), mado(憍), pamādo(放逸) (M.7./I,36-37)。《清净道论》说十种染：obhāso(光明), ñāṇaṃ(智), pīti(喜), passaddhi(轻安), sukhaṃ(乐), adhimokkho(胜解), paggaho(策励), upaṭṭhānaṃ(现起), upekkhā(舍), nikantī(欲) (Vism.633.)。cetaso upakkilese paññāya dubbalīkaraṇe，心的污秽，使智慧微弱之行为(心秽、慧羸)。

Upakkuṭṭha, (upakkosati 的【过分】)。

Upakkosa,【阳】责备，责难。

Upakkosati (upa近+kus(梵kruś)大叫+a), 责备，责怪，责骂。upakkosi,【过】。

Upakkhaṭa, Upakkhata(pp. of upakaroti),【形】准备，管理，带近。Upakkhaṭa & °ta [] done as a favour or service, given, prepared, administered D.I,127 (= sajjita DA.I,294); Pv.II.84 (= sajjita PvA.107); J.VI.139; Miln.156.

Upakkhalana,【中】绊倒。

Upaga,【形】(在【合】中) 去到，到达，进入，在，产生。

Upagacchati (upa近+gam去+a), 1.走进，进入，接近。2.从事。upagacchi,【过】。upagaccheyya﹐【祈】。upagantvā, upagamma,【独】。upagata,【过分】。

Upagaṇhāti(upa + gaṇhāti)﹐把取(to take up (for meditation) Miln 38)。

Upagata, (Upagacchati的【过分】) 走进(gone to)，遭受(come)，从事(approached)。

Upagamana,【中】接近，经历，承诺。

Upagamma(upagacchati 的【独】), 走进了。

Upagūhati (upa近+gūh+a), 拥抱。upagūhi,【过】。upagūhita,【过分】。

Upagūhana,【中】拥抱(to embrace)。

Upagghāta,【阳】颠簸，突然的猛烈动作。

Upaghāta,【阳】upaghātana,【中】敲击，伤害，受伤。S.42.9./IV,324.︰Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṃ upaghātāya. 1Rājato vā kulāni upaghātaṃ gacchanti, 2corato vā kulāni upaghātaṃ gacchanti, 3aggito vā kulāni upaghātaṃ gacchanti udakato vā kulāni upaghātaṃ gacchanti, 4nihitaṃ vā ṭhānā vigacchati, 5duppayuttā vā kammantā vipajjanti, 6kule vā kulaṅgāroti uppajjati, 7yo te bhoge (S.42.9./IV,325.) vikirati vidhamati viddhaṃseti, 8aniccatāye aṭṭhamīti.(聚落主！家之损毁有八种因、八种缘。(1)家为国王所毁，(2)家为盗贼所毁，(3)家为火灾焚毁，(4)家为水灾淹没，(5)工作失利，(6)家有败家子，(7)分散、毁灭、破坏财富，(8)无常为第八。)

Upaghātaka, upaghātī,【形】有害的，切短，破坏，伤害或破坏的人。

Upaghātakakamma﹐【中】毁坏业，此善或不善业中止了较弱的业，而引生自己的果报。

Upacaya,【阳】积聚。

Upacarati (upa近+car+a), 处理，准备好。upacari,【过】。

Upacarita (Upacarati的【过分】), 已熟练，已服侍。

Upacāra,【阳】附近，准备或初步的行动。upacāra-samādhi﹐近行定或近分定(已降伏五盖，靠近禅那的定力，已具有五禅支，但不稳定)。初禅定与近行定共为「有寻有伺」(savitakka-savicāra)。Vism.126：「这里「于近行地」则以舍断诸盖而等持于心，「于获得地」(安止地)则以诸支现前(而等持于心)。这二种定有如下的种种作用：于近行定，诸支是不强固的，因为诸支未生强力之故。譬如幼孩，引他站立而屡屡跌倒在地，如是于近行生起时，他的心有时以相为所缘有时堕于有分。于安止定则诸支强固，因为有强力之故。譬如有力之人，从坐而起，可以整天的站立，如安止定生起之时，则他的心一时断绝有分，整夜整日亦可持续，因以善的速行次第(相续)作用。」Vibhv.PTS:p.114.︰Nāccāsannopi hi nātidūrappavatti samīpacārī nāma hoti, appanaṃ upecca caratīti vā upacāraṃ. (非常接近、不太远、接近之称；运行于靠近了安止，称为‘近行’。)。Vibhv.p.197.︰Nīvaraṇavikkhambhanato paṭṭhāya gotrabhūpariyosānā kāmāvacarabhāvanā upacārabhāvanā nāma.(自从镇伏(五)盖以来，到种姓心的尽头，在欲界的修习，称为‘近行修习’。)

Upacikā(connected with Sk. upadīkā),【阴】白蚁(termite)。

Upaciṇṇa (upacināti 的【过分】), 已熟练，已经常出入，已累积。

Upacita, (Upacināti的【过分】) 已收集，已累积，已建立。

Upacināti (upa近+ci +nā), 收集，累积，建立。【过】upacini。【被】upacīyati。vammikovupacīyati﹐如筑蚁冢。

Upaccagā (upa近+ati超越+gam去+a,【三.单.过完】) 他逃脱，他经过，他克服。

Upacchindati (upa近+chid切断+ṃ-a), 中断，折断，破坏。upacchindi,【过】。

Upacchinna, (upacchindati的【过分】) 中断，折断，破坏。

Upaccheda(upa全部+cheda断),【阳】中止，破坏，中断。upacchedaka,【形】破坏，停止。

Upajīvati (upa近+jīv活 +a),倚赖，寄生。upajīvi,【过】。

Upajīvī,【形】倚赖，寄生，侍从，食客。

Upajjha, upajjhāya,【阳】和尚(古译：和上)，宗教导师，戒师。于阗等地则称和社、和阇(khosha)。《善见律》(T24.792.3)：「和上者，外国语，汉言知罪、知无罪，是名和上。」Vin.Cv.II,228.︰“Upajjhāyena, bhikkhave, saddhivihāriko saṅgahetabbo anuggahetabbo 1uddesena 2paripucchāya 3ovādena 4anusāsaniyā.”(诸比丘！戒师应通过1读诵(教导背诵经典)、2询问(考问经典的义理)、3教诫(对还没发生的事情的教导)、4随教授(对于已发生事情的教导，或反复的教导。)来摄护、摄受弟子。) 《四分律删繁补阙行事钞》卷上(之三) (T40.31.1)︰「相传云︰和尚为力生(道力由成)，阇梨为正行(能纠正弟子行)，未见经论，杂含中外道亦号师为和尚。弟子者，学在我后，名之为弟，解从我生，名之为子。」

Upaññāta, (upajānāti 的【过分】), 已发现，已学，已知。

Upaṭṭhāna﹐【中】现起，随侍。

Upaṭṭhapeti (upaṭṭhahati的【使】), 令伺候，使提供，使获得，使颁布，使出席。upaṭṭhapesi,【过】。【不】upaṭṭhāpetuṃ,【独】upaṭṭhāpetvā。upaṭṭhāpessanti, 【3.复.未】。

Upaṭṭhahati, Upaṭṭhāti (upa近+ṭhā +a), 等候，侍候，看护，站立在近处，近住，全部存续。upaṭṭhahi, upaṭṭhāsi,【过】。upaṭṭhita,【过分】。ratti upaṭṭhitā, 夜晚降临。

Upaṭṭhahitvā, upaṭṭhitvā, upaṭṭhiya, (Upaṭṭhahati的【独】), 侍候了。

Upaṭṭhāka,【阳】仆人，护士，侍者。世尊成道后二十年间的侍者曾经有：Nāgasamālo那伽娑摩罗(见Ud.8-7、Thag.no.186.vv.267~270)，Nāgito那祇多(A.5.30.、A.6.42.、A.8.86.、《杂阿含1250经》、Thag.no.86.v.86.)，Upavāṇo优波摩那(见S.7.13.= 《杂阿含1181经》、S.12.26.、S.35.70.= 《杂阿含252经》、S.46.8.= 《杂阿含719经》、Thag.no.153.vv.185~186.等)，Sunakkhatto须那迦陀(善宿)(见D.24.波梨经等), Cundo纯陀(、??Thag.no.131.vv.141-142.)，Nando难陀(、Thag.no.139.vv.157-158.)，Sāgato娑竭陀(A.1.14./I,25.说他是火界善巧者Tejodhātukusalānaṃ)，Meghiyo(梵Mihira)弥酰(见Ud.4-1、Thag.no.66.v.66.) (JA.v.456./IV,95.)。JA.v.456./IV,95.︰“1Sace me bhante, Bhagavā attanā laddhacīvaraṃ na dassati, 2piṇḍapātaṃ na dassati, 3Ekagandhakuṭiyaṃ vasituṃ na dassati, 4maṃ gahetvā nimantanaṃ na gamissati, 5sace pana Bhagavā mayā gahitaṃ nimantanaṃ gamissati, 6sace ahaṃ tiroraṭṭhā tirojanapadā Bhagavantaṃ daṭṭhuṃ āgataṃ parisaṃ āgatakkhaṇeyeva dassetuṃ,(JA.IV,96.) 7labhissāmi yadā me kaṅkhā uppajjati, tasmiṃ khaṇeyeva Bhagavantaṃ upasaṅkamituṃ labhissāmi, 8sace yaṃ Bhagavā mama parammukhā dhammaṃ katheti, taṃ āgantvā mayhaṃ kathessati, evāhaṃ Bhagavantaṃ upaṭṭhahissāmī”ti ime cattāro paṭikkhepe catasso ca āyācanāti aṭṭha vare yāci, Bhagavāpissa adāsi.((1)我不接受世尊的衣。(2)不接受(世尊的)钵食。(3)不(与世尊)同住香室。(4)世尊接受邀请供养，我不陪同。(5)如果有邀请供养，将邀请转给世尊。(6)如果有远客，有权引导来客见世尊。(7)如果我有任何疑惑，有权在那时往诣世尊(厘清它们)。(8)当我不在场，世尊所说的法，他有权私下请世尊为他重说一遍。如蒙应允，我愿意侍侯世尊。」四个拒绝、四个恳求，共请求八个恩惠，世尊都允诺了。)

Upaṭṭhāna,【中】侍候，照顾，理解。upaṭṭhānasālā,【阴】出席的厅堂，集会厅。

Upaṭṭhāpana (fr. upa + sthā) ,【中】侍候，照顾，理解(attendance, service Vin.IV,291.)。

Upaṭṭhita (upaṭṭhāti 的【过分】), 已准备好，已到达，已出席，已服侍。

Upaḍayhati (upa近+dah放置+ya), 被燃烧。upaḍayhi,【过】。

Upaḍḍha,【形】一半。【中】一半。

Upatappati (upa近+tap(梵tap)热+a), 焦急，苦恼。upatappi,【过】。

Upatāpa,【阳】upatāpana,【中】恼怒，麻烦，懊悔。

Upatāpaka,【形】引起痛苦的，引起懊悔的。

Upatāpeti (upa近+tap(梵tap)热+e), 使痛苦，使苦恼，骚扰。upatāpesi,【过】。upatāpita,【过分】。

Upatiṭṭhati (upa近+ṭhā +a), 站在，目送。upaṭṭhāsi,【过】。

Upatthaddha,【形】僵硬，支援。

Upatthambha,【阳】upatthambhana,【中】支持，鼓励，支持者。upatthambhaka,【形】支持，维持。upatthambhakamma, 支助业。

Upatthambakakamma﹐【中】支助业，它没有机会产生结生的业，但它延长令生业(janakakamma)所生的善恶报，或者是支助令生业所生的五蕴。

Upatthambheti (upa近+thamb+e), 使坚定，支持，支持，维持。upatthambhesi,【过】。upatthambhita,【过分】。

Upatthara,【阳】地毯，毯子，遮盖物。

Upadaṃseti(= upadasseti), 使显耀(to cause to appear, to manifest)，显出愉悦(to show pleasure)，产生(to bring forth (a goad, and so incite, urge on))。S.2.29./I,65.︰(全身)上下光色炳焕(uccāvacā vaṇṇanibhā upadaṃseti.)

Upadasseti (upa近+dis指出+e), 使显然，显示。upadassesi,【过】。upadassita,【过分】。

Upadahati (upa近+dah放置+a), 供给，给，引起。upadahi,【过】。

Upadiṭṭha, (Upadisati的【过分】) 已指出，已颁布，已指定。

Upadisati (upa近+dis指出+a), 指出，劝告，显示。upadisi,【过】。

Upadisana,【中】指出，忠告。

Upadissati (Upadisana的【被】), 出现。

Upadesa,【阳】忠告，指示，指令。

Upaddava,【阳】不幸，危难，危险。dukkhupaddava,【阳】苦命。ācariyūpaddava，烦师(为师者之灾患)。antevāsūpaddava, 烦弟子(为弟子者之灾患)。brahmacariyupadava, 烦梵行(为梵行者之灾患)。

Upaddaveti (upa近+dav+e), 骚扰，困扰。upaddavesi,【过】。

Upadduta, (Upaddaveti的【过分】) 骚扰。dukkhena upaddutā, 苦命。

Upadhāna,【中】枕头,【形】引起，令人难忘的。

Upadhāraṇa,【中】容器，奶桶。upadhāraṇā,【阴】计算，考虑。

Upadhārita, (Upadhāreti的【过分】推测，留心，考虑，总结。

Upadhāreti (upa近+dhar+e), 推测，留心，考虑，总结。upadhāresi,【过】。

Upadhāvati (upa近+dhāv追+a), 跑到，追逐。upadhāvi,【过】。

Upadhāvana,【中】追赶。

Upadhi,【阳】再生的基质(substratum of rebirth)，执着(attachment﹐《杂阿含经》译作：亿波提)。upadhika,【形】表现对再生的执着。

Upanata, [upanamati靠近] 的【过分】。

Upanaddha, (Upanandhati的【过分】) 怀敌意，抱怨。

Upanandhati(upa近+nah+ya) 怀敌意，抱怨。upanandhi,【过】。

Upanamati (upa近+nam+a), 下决心…的，靠近，出席。upanami,【过】。

Upanamana,【中】决心要，专心于，带近来。

Upanaya(fr. upa + ni),【阳】1.带近来(bringing near)。2.启蒙，入门(initiation)。

Upanayana(fr. upa + ni; cp. naya & nayana),【中】1.带近来。2.启蒙，入门。

Upanayhati (upa近+nah+ya), 怀敌意，包装。upanayhi,【过】。

Upanayhanā,【阴】1.恶意，敌意。2.包上。

Upanāmita, (Upanāmeti的【过分】) 带近来，提供。

Upanāmeti (upa近+nam+e), 带近来，提供。upanāmesi,【过】。

Upanāyika,【形】接近的，运送的。attupanāyiko dhammapariyāyo﹐自通之法(即以己度(ㄉㄨㄛˋ测量)他情。S.55.7./V,353.)。Dvemātikāpāḷi(CS:p.124.)︰Attupanāyikanti attani taṃ upaneti “mayi atthī”ti samudācaranto, attānaṃ vā tattha upaneti “ahaṃ ettha sandissāmī”ti samudācarantoti attupanāyiko, taṃ attupanāyikaṃ.(自通之法：以自己的呈现这样–在心里出现“以我的立场”，自己设身处地呈现“以自己在此同意”在心上自通。)

Upanāha(<upa + nah, see upanayhati, same in BSk),【阳】恶意，敌意。

Upanāhī,【形】怀恶意的人，挑剔，报复。

Upanikkhitta, (Upanikkhipati的【过分】), 已置在旁边，已放下。

Upanikkhipati (upa近+ni+khip抛+a), 近存，贮存。upanikkhipi,【过】。

Upanikkhipana,【中】upanikkhepa,【阳】放下，近存。

Upanighaṃsati (upa近+ni+ghaṃs+a), 接近，压破。upanighaṃsi,【过】。

Upanijjhāna,【中】考虑，反省(meditation, reflection Miln 127; Vism 418)。

Upanijjhāyati (upa近+ni+jha+ya), 沉思，反省。upanijjhāyi,【过】。

Upanidhā,【阴】upanidhi,【阳】比较，保证。

Upanidhāya(ger. of upa + nidahati of dhā),【无】与…比较(comparing in comparison)。

Upanipajjati (upa近+ni+pad去+ya), 接近地躺下。upanipajji,【过】。upanipanna,【过分】。

Upanibandha,【阳】关系亲密，【形】依靠的，接触的。

Upanibaddha, (Upanibandhati的【过分】) 系在附近，恳求。

Upanibandhati (upa近+ni+bandh绑+ṃ-a), 系在附近，恳求。upanibandhi,【过】。

Upanibandhana,【中】1.关系亲密。2.硬要。

Upanisā,【阴】因素，方法，相似物，所依。

Upanisīdati (upa近+ni+sad坐+a), 坐近(《奥义书》(Upanisad)的本意即是‘坐近’)。upanisīdi,【过】。upanisinna,【过分】。

Upanisevati (upa近+ni+si眠﹑卧+a), 精密地结交。

Upanissaya,【阳】潜能，基础，有能力(证得圣位)。upanissayasampattiṃ﹐有潜能证得圣位。

Upanissāya,【独】仰赖，依靠。【副】靠近，附近。

Upanissita (Upanissayati的【过分】) 已依赖，已依靠。

Upanissayati(upa近+ni+si眠﹑卧+a), 精密地结交，仰赖。upanissayi,【过】。

Upanīta (upaneti 的【过分】), 已提出(诉讼)，已引出，已提供。

Upanīya, (upaneti 的【独】), 带近来了，责难。

Upanīyati (Upaneti的【被】), 被引出，被运〔搬，带〕走。

Upaneti (upa近+nī+e), 提出，转用，呈现，给。upanesi,【过】。

Upantika,【形】近。【中】邻近。

Upapajjati (upa+pad去﹑行+ya), 显现，往生，投胎。upapajji,【过】。upapajjeyya﹐【祈】。

Upapatti(<upa+pad, cp.uppatti),【阴】生(birth)，再生(rebirth﹐lit.attainment)。2.时机(occasion)，机会(opportunity﹐lit.coming to)。Deva-upapatti﹐再生于天人之间(rebirth among gods)。Upapatti–deva﹐天人再生(a god by birth)。

Upapanna(upapajjati 的【过分】), 已持有，已形成，已再生。

Upaparikkhana,【中】upaparikkhā,【阴】调查，考试。

Upaparikkhati (upa近+ pari遍+ikkh(梵īkṣ)见+a), 调查。upaparikkhi,【过】。

Upapāramī,【阴】较小的完美。

Upapīḷaka,【形】压迫的，妨碍的。

Upapīḷā,【阴】压抑，阻塞。

Upapīḷakakamma﹐阻碍业，此业不能产生结生之业，但能够阻碍、缩短令生业(janakakamma)的善或恶报。它导致原本能投生到高等善趣或家庭的令生业，变成只投生到较低等的善趣或家庭；长命变短命；美貌变丑貌。反之，能投生大地狱的不善令生业，变成投生小地狱。

Upapīḷeti, (upa近+pīḷ+e), 压迫，压破，折磨，使屈服。【过】(upapīḷesi。【过分】upa pīḷita。【独】upapīḷetvā。参考 pīḷeti。

Upabbūḷha,【形】拥挤的，尽全力。

Upabrūhana,【中】增加，扩大。

Upabrūheti (upa近+brūh+e), 增加，扩张。upabrūhesi,【过】。upabrūhita,【过分】。

Upabhuñjaka,【形】吃者，享受者，经历者。

Upabhoga,【阳】享乐，利润，使用。【形】可享受的。

Upabhogī,【形】吃者，享受者，经历者。参考 upabhuñjaka。

Upama,【形】(在【合】中) 同样的，相似的，有…的特质。

Upamā,【阴】upamāna,【中】直喻，寓言，比较。

Upamita, (Upameti的【过分】) 比较。

Upameti (upa近+mā测量+e), 比较。upamesi,【过】。

Upameyya,【形】要比较的，把…比作。

Upaya(<upa+i, cp.upāya),【阳】接近(approach)，从事(undertaking)，执着(clinging to, attachment)。

Upayācati (upa近+yāc+a), 请求，乞求，恳求。upayāci,【过】。

Upayāti (upa近+yā去+a), 走进。

Upayuñjati (upa近+yuj连接+ṃ-a) 接连(connect with)，应用(to use, to apply)。upayuñji,【过】。upayutta,【过分】。

Upayoga(<upa+yuj),【阳】连接(connection)，结合(combination)，雇用(employment)，应用(application)。upayogattavacana﹐连接记号或省略词记号(ellipsis)。upayogavacanaṃ, 业格、受格、对格、宾格(accusative)。

Uparajja,【中】副王之位(viceroyalty)。

Uparata (Uparamati 的【过分】), 已终止，已戒除，已停止。

Uparati,【阴】uparamana,【中】停止，抑制。

Uparamati (upa近+ram+a), 终止，停止，抑制。uparami,【过】。

Uparāja,【阳】副王。

Upari,【无】上面，在，在…之上，上部的。upariṭṭha,【形】最高的，位于上面的。uparipāsāda,【阳】宫殿的上层楼。uparibhāga,【阳】上部分。uparimukha,【形】面向上。

Uparima,【形】最上的。

Uparujjhati (upa近+rudh成长+ya) ( uparundhati‘停止’的【被】),被停止，被破灭。uparujjhi,【过】。uparuddha,【过分】。

Uparundhati (upa近+rudh+ṃ-a), 控制，停止，阻碍。uparundhi,【过】。uparuddha,【过分】。

Upala,【阳】石。

Upalakkhaṇā,【阴】辨别。

Upalakkhita, (Upalakketi的【过分】) 区别。

Upalakketi (upa近+lakkh+e), 区别。upalakkesi,【过】。

Upaladdha (upalabhati 的【过分】), 已获得，已找到。

Upaladdhi,【阴】获得，见解。

Upalabbhati (Upalabhati的【被】), 要找的，存在。D.16./II,151.︰“Yasmiṃ kho, Subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati.(须跋！于任何法、律中，不存在八支圣道者，其处则不存在(第一)沙门果。)(也不存在第一、第三、第四沙门果) “suññā parappavādā samaṇebhi aññehi. Ime ca , Subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.”(外道沙门之言论皆是空虚。然，须跋！若诸比丘住此正道者，此世间则不空缺阿罗汉。)

Upalabhati (upa近+labh+a), 获得，拿，找。upalabhi,【过】。

Upalāpana,【中】说服，欺骗。

Upalāpeti (upa近+lap唠叨+e), 说服，哄。upalāpesi,【过】。upalāpita,【过分】。

Upalāleti (upa近+lal+e), 抚爱，爱。upalālesi,【过】。upalālita,【过分】。

Upalitta, (Upalimpati的【过分】) 涂污，弄脏，感染。

Upalimpati (upa近+li+ṃ-a), 涂污，弄脏，感染。upalimpi,【过】。

Upalepa,【阳】upalimpana,【中】涂料，弄脏，涂。

Upavajja,【形】该受责备的。

Upavattana,【形】有在近旁的。

Upavadati (upa近+vad说+a), 责怪，侮辱。upavadi,【过】。, upavadeyyuṃ【3p.祈】。

Upavana,【中】在附近的森林。

Upavasati (upa近+vas住+a),住在，观察。upavasi,【过】。upavuttha,【过分】。

Upavāda,【阳】责怪，侮辱。upavādaka,【形】挑剔，责备。

Upavādī,【形】责怪者，挑剔者。

Upavāyati (upa近+vā吹+a), 吹向。upavāyi,【过】。

Upavāsa,【阳】绝食，斋戒，戒除享乐。

Upavāsana,【中】芳香。

Upavāseti (upa近+vas住+e), 洒香水。upavāsesi,【过】。

Upavicāra (upa + vicāra; cp. BSk. upavicāra),【阳】用心、近伺(applying (one’s mind) to, discrimination)。

Upavicarati, 用心、近伺。

Upavisati (upa近+vis进入+a),来接近，坐下，留下。upavisi,【过】。upaviṭṭha,【过分】。upāvisuṃ

Upavīṇa,【阳】琵琶的颈部。

Upavīta, (Upavīyati的【过分】) 被针织。

Upavīyati (upa近+vā+ī+ya), 被针织。upavīyi,【过】。

Upavutta (upavadati 的【过分】), 被谴责过。

Upavuttha (upavasati 的【过分】), 已居住，已保持绝食。

Upasaṃharaṇa,【中】upasaṃhāra,【阳】1.聚集，折迭的。2.比较。

Upasaṃharati (upa近+saṃ+har拿+a), 收集，集中，比较，把…联想在一起。upasaṃhari,【过】。upasaṃhaṭa,【过分】。

Upasaṃhita, (pp. of upa + saṃ + dhā),【形】伴随(accompanied by, furnished or connected with)。kusalūpasaṃhita﹐伴随善法。atthūpasaṃhitaṃ dhammūpasaṃhitaṃ﹐伴随义理、伴随法。

Upasaṅkamati(BSk.upasaṅkramati) (upa近+saṃ+kam(梵kram)超越+a), 1.靠近、往诣、拜访(to approach, come near, to go up to (with Acc.); freq. in stock phrase)。upasaṅkami,【过】。upasaṅkanta,【过分】upasaṅkamitvā, upasaṅkamma,【独】。upasaṅkamituṃ,【不】。句型：『yena + 对象A (Nom.) + tena + upasaṅkamati』为「往诣结构」表「往诣A (某人或某处)」。2. to attend on (as a physician), to treat。

Upasaṅkamana,【中】靠近。

Upasagga, upassagga, (Sk upasarga, of upa + sṛj),【阳】1.攻击，麻烦，危险(attack, trouble, danger)。2.前缀(prefix, preposition)。3.倾注(pouring upon)。

Upasanta (upa近 + śam平息、安静, upasammati 的【过分】), 已镇定，已沉着，已安静。

Upasama(Sk. upaśama, upa近 + sam (梵śam)平息、安静),【阳】upasamana,【中】镇静，止息(calm, quiet, appeasement, allaying, assuagement, tranquillizing)。upasamena samannāgata﹐寂止具足(成就心之寂静)。《长阿含经》译：止观具足、止观成就。upasamānussati, 寂止随念(随念涅盘之德)。Vism.294︰「如是依骄的粉碎等德而作寂止随念(的瑜伽)者，那时则无为欲所缠之心，无瞋(所缠之心)，无痴所缠之心。然而那时他的心却成正直等。关于寂止亦如于佛随念等所说的同样方法在镇伏五盖的剎那生起了诸禅支。因为寂止之德甚深，或因他倾心随念种种德，故不达安止定，仅得近行之禅。因彼(近行禅)是由于随念寂止之德而生起，故称为寂止随念。」《解脱道论》(T32.434c)︰「云何修彼者，初坐禅人入寂寂坐，摄一切心不起乱心。如彼比丘诸根寂寂，心寂寂，乐一处寂寂，以相应住。彼比丘以身口意，若见若闻，以寂寂念，以寂寂功德。」《增壹阿含3.7经》(T2.556a)︰「所谓休息者，心意想息，志性详谛，亦无卒暴，恒专一心，意乐闲居，常求方便入三昧定，常念不贪、胜光上达。如是，诸比丘！名曰念休息，便得具足，成大果报，诸善普至，得甘露味，至无为处，便成神通，除诸乱想，获沙门果，自致涅盘。」

Upasameti (upa近+sam+e), 缓和，平静。upasamesi,【过】。upasamita,【过分】。

Upasampajja, (Upasampajjati的【独】) 达到，开始，受具足戒。

Upasampajjati (upa近+saṃ+pad去+ya), 达到，开始，受具足戒。upasampajji,【过】。

Upasamapadā,【阴】获得，具足戒。

Upasampanna,【过分】已持有，已达到，已受戒。

Upasampādeti, (upasampajjati 的【使】), 生产，受比丘戒。upasampādesi,【过】。upasampādita,【过分】。

Upasammati (upa近+sam+ya)(被动动词), 镇定，停息，安静，被…所制服(直译)。

Upasavyāna, 偏袒右肩(“a robe worn over the left shoulder” (Hardy, Index to ed.) VvA.166 (v. l. upavasavya).)。

Upasiṅghati (upa近+siṅgh+a), 嗅。upasiṅghi,【过】。

Upasiṅghana,【中】嗅。

Upasussati (upa近+sus(梵śuṣ)弄干+ya), 变干。upasussi,【过】。

Upasussana,【中】变干。

Upasecana,【中】(为美味而)撒(某物)于(食物)。

Upasevati (upa近+sev(梵sev)联合+a), 练习，经常出入，交往。upasevi,【过】。

Upasevanā,【阴】练习，发生次数，交往。

Upasevita,【过分】upasevati。

Upasevī,【形】交往者，使用，练习。

Upasobhati (upa近+subh(梵śubh / śumbh)使漂亮+a), 显得很美丽。upasobhi,【过】。

Upasobhita, (Upasobhati的【过分】), 已修饰，已美化，已装饰。

Upasobheti (upasobhati 的【使】), 美化。upasobhesi,【过】。

Upasoseti (upa近+sus+e),干燥，凋谢。upasosesi,【过】。upasosita,【过分】。

Upassaṭṭha,【过分】压迫，折磨。

Upassaya,【阳】住所，家。

Upassuti(<upa+su(梵śru, śruṣ)听到),【阴】近闻(listening to, attention)。upassutika,【阳】近闻者、窃听者(one who listens, an eavesdropper)。

Upahacca, (upahanati 的【独】), 接触，伤害，破坏。

Upahaññati (upahanati 的【被】), 被破坏，被伤害。upahaññi,【过】。

Upahata, upahanati的【过分】伤害，破坏。

Upahattu,【阳】带来者，传达者。

Upahanati (upa近+han+a), 伤害，破坏。upahani,【过】。

Upahāra,【阳】礼物，带来。

Upāgata (upāgacchati 的【过分】), 已到达，已达到。

Upātidhāvati (upa + ā + dhāvati), 闯入(to run on or in to Ud.72.)。

Upādāna (fr. upa + ā + dā),【中】取，抓的，执着，燃料(fuel, supply, provision; adj. (-°) supported by, drawing one’s existence from)。upādānakkhandha,【阳】取蕴。upādānakkhaya,【阳】执着的消失。【反】anupādāna。

Upādāniya(fr. upādāna, for *upādānika > upādānaka),【形】与执着关联的(belonging to or connected with upādāna, sensual, (inclined to) grasping; material (of rūpa), derived)。

Upādāya, (upādāti 的【独】), 1.抓住(“taking it up”)。2.比较，关于(compared with, alongside of, with reference to, according to)。upādāyarūpa﹐所造色，是源自或依靠四大元素产生的色法。

Upādi, Upādi-(=upādāna),【阳】生命的燃料(“stuff of life”, substratum of being, khandha)。upādisesa,【形】【阳】有剩余一些生命的燃料，仍然倚赖着存命(having some fuel of life (= khandhas or substratum) left, i. e. still dependent (on existence), not free, materially determined)。【反】anupādisesa(an-upādi-sesa), 无剩余(nibbāna, nibbānadhātu or parinibbāna(cp. similarly BSk. anupādi-vimukti M Vastu I.69) completely emancipated, free, without any (material) substratum)。

Upādinna, (Upādiyati的【过分】)已抓住，已执取(者)( grasped at, laid hold of; or “the issue of grasping”)。

Upādiyati (upa+ā+dā+i+ya；Sk. upādatti, BHS upādiyati), 执取(to take hold of)，抓住(to grasp)，攀缘(cling to)。upādiyi,【过】。na kiñci loke upādiyati于世间无任何执取 = parinibbāyati入灭)。upādiyaṃ , 【现分】。ppr.med.upādiyamāna & upādiyāna。ger. upādāya (taking up)。pp. upādiṇṇa。

Upādhi(upa+ā+dhā),【阳】1.名称(cushion)。2.补充(supplement)。

Upāya(fr. upa + i),【阳】方法(台语︰步数)，方便，资源(approach; fig. way, means, expedient, stratagem)。upāyakusala,【形】对方法的善巧(clever in resource)。upāyakosalla,【中】善巧于手段。Instr. upāyena。Abl. upāyaso,由方法(by some means, somehow)。anupāya, 方法错误(wrong means J.I.256; Sdhp 405; without going near, without having a propensity for S.I,181; M.III,25.)。

Upāyana(fr. upa + i, cp),【中】贡品(tribute)，礼物。

Upāyāsa(upa + āyāsa, cp. BSk. upāyāsa),【阳】恼，闷，伤心事((a kind of) trouble, turbulence, tribulation, unrest, disturbance, unsettled condition)。D.22./II,306.︰“Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.(复次，诸比丘！什么是‘恼’呢？诸比丘！凡是有俱若干不幸，被苦法所恼，愁、闷、气馁、沮丧，诸比丘！这称为‘恼’。)

Upārambha,【阳】谴责，指责，存心。upārambhapariyesanā﹐【阴】找碴。

Upāvisi (upavisati 的【过】), (他)坐。

Upāsaka(<upa近 + ās坐, cp. upāsati),【阳】优婆塞(音译)，伊蒲塞(古音译)，在家信徒(a devout or faithful layman, a lay devotee)，来接近的人。upāsakatta,【中】信徒的本色。《舍利弗阿毘昙论》：「法轮既转，便有圣众，即说三语，口受三教：归依佛，归依法，归依僧。受此三语已，即名优婆塞。」(卷第六，T28.573.3) Esā…tulā etam pamāṇaṃ mama sāvakānaṃ upāsakānaṃ(此是我诸声闻优婆塞之量秤、尺度。)A.5.177.：Ko ājīvoti pañca micchāvaṇijjā pahāya dhammena samena jīvitakappanaṃ. Vuttañhetaṃ– “pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā. Imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti.(什么是他的活命︰舍断五种邪贸易，以法公正地维持生命。曾这么说：『诸比丘！在家信徒不可从事这五种买卖。是哪五种？买卖武器、买卖有情、买卖肉、买卖酒类、买卖毒品。诸比丘！在家信徒不可从事这五种买卖。』) AA.2.2./II,114.：Kā vipattīti yā tasseva sīlassa ca ājīvassa ca vipatti, ayamassa vipatti. Api ca yāya esa caṇḍālo ceva hoti, malañca patikuṭṭho ca, sāpissa vipattīti veditabbā. Te ca atthato assaddhiyādayo pañca dhammā honti. Yathāha– “pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti, upāsakamalañca, upāsakapatikuṭṭho ca. Katamehi pañcahi? Assaddho hoti, dussīlo hoti, kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti, no kammaṃ, ito ca bahiddhā dakkhiṇeyyaṃ pariyesati, tattha ca pubbakāraṃ karotī”ti (A.5.175./III,206.).(什么是他(优婆塞)的失坏？他的戒和活命失坏是他的失坏。再者，当知使他成为贱民〈旃陀罗Candala〉、垢秽及卑劣的也是他的失坏。从义上，即他们没有信等五法。如说：『诸比丘！具足五法的在家信徒成为贱民的在家信徒、垢秽的在家信徒和卑劣的在家信徒。是哪五种？没有信；恶戒；迷信征兆；相信祥瑞，而不是业；以及从此(佛教)之外寻求应施者，并先为该处服务。』

Upāsati (upa近+ās +a), 照顾，服侍。

Upāsita,【过分】。

Upāsana,【中】服务，伺候，箭术，(技术的)训练。

Upāsikā,【阴】优婆夷，女在家信徒。

Upāhana,【中】凉鞋，草鞋(a shoe, sandal)。upāhanā ārohitvā(穿草鞋)。

Upekkhaka,【形】旁观的，不感兴趣的。

Upekkhati (upa近+ikkh见+a), 旁观。upekkhi,【过】。

Upekkhanā, upekkhā, upekhā (upa近+ikkh(梵īkṣ)见),【阴】中立，镇定，旁观(looking on)。upekkhāsatipārisuddhi(upekkhā舍-sati念-pārisuddhi清净), 舍念清净。可以解读作︰1.舍与念及清净。2.舍与念之清净。3.舍与由念而有的清净。*4.舍与念二者之清净。*5.由舍与念而有的清净。*6.由舍而有的念之清净。7.由舍而有的念和清净。8.舍的念的清净。9.舍之念与清净。10.由舍之念而有的清净。(水野弘元着，许洋主译，《巴利文法》，世界佛学名著译丛5，华宇出版社，1986年，页243。*4、*5、*6项为学界常解读的方式。第5项「由舍与念而有的(心)清净」可能最正确。「具舍与念，心极清净」，也就是「舍」、「念」、「清净」三个词，都是描述第四禅禅心的状态。–蔡奇林︰《第四禅「舍念清净」(upekkhā-sati-pārisuddhi)一语的重新解读》) Vism.167︰Upekkhāsatipārisuddhinti upekkhāya janitasatiyā pārisuddhiṃ. Imasmuñ hi jhāne suparisuddhā sati, yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññena; tasmā etaṃ upekkhāsatipārisuddhinti vuccati. Vibhaṅge pi vuttaṃ :- ayaṃ sati imāya upekkhāya visadā (v.l. vivaṭā) hoti parisuddhā pariyodātā tena vuccati Upekkhāsatipārisuddhī ti (「舍念清净」意即：由舍所生的念的清净。因为在此禅中，念极清净，而此念的清净，是由舍所造，非由其它；因此说为「舍念清净」。在《分别论》中也说：此念由于此舍而变得明净(异读：显明)、清净、皎洁，因此说为「舍念清净」。)其中所引《分别论》的原文出处是Vibh. 261，其中visadā (明净) 在《分别论》读作vivaṭā (显明、没有遮蔽)。Vism. 168︰Na kevalañ c’ ettha tāya satiy’ eva parisuddhā, api ca kho sabbe pi sampayuttadhammā, satisīsena pana desanā vuttā.(这里不单只是念的清净，而是所有(与念)相应之法也都清净，然而，此项教说(只是)以念为首而说)。Vism. 168︰Tassā (ie. tatramajjhattupekkhāya) parisuddhacandalekhā pabhā viya, sahajatā pi sati-ādayo parisuddhā honti pariyodātā.(由于彼(中舍tatramajjhattupekkhā)清净之故──就像是清净的新月之光一样，与之相伴而生的念等(诸法)也变得清净、皎洁。)

Upekkhiya, upekkhitvā,【独】中立，旁观。

Upeta (Upeti的【过分】), 已获得，已赋予。

Upeti (upa近+i+a), 靠近，获得。upesi,【过】。

Upetvā,upecca, (Upeti的【独】), 靠近了。

Uposatha, posatha, (梵(u)poṣatha、upavasatha，<upa近+vas住),【阳】布萨，斋戒日，遵守八戒(At the time of the rise of Buddhism the word had come to mean the day preceding four stages of the moon’s waxing and waning, viz. 1st, 8th, 15th, 23d nights of the lunar month that is to say, a weekly sacred day, a Sabbath.)；佛教比丘每半个月(阴历十五(full moon望日)与阴历二九(或三十)(朔日)诵波罗提木叉戒与斋戒的日子)诵波罗提木叉(比丘守则)。uposathakamma,【中】布萨业，遵守布萨(戒)。uposathagga,【中】布萨堂(The hall or chapel in the monastery in which the Pāṭimokkha is recited (Vin.III,66))。aṭṭhaṅga-samannāgata uposatha﹐八关斋法(八支具足布萨(戒))。

〈根本布萨经〉(A.III,70.Mūluposatha Sutta)记载，佛陀为毘舍佉详细解释牧牛者的布萨、尼干外道的布萨、圣者的布萨三种布萨的不同。佛陀于此经开示，圣者的布萨是要藉由随念如来、法、僧、戒、与天的修持，而使心清净且断烦恼。另外，在〈根本布萨经〉、〈布萨经〉Uposatha Sutta〈A.VIII,41〉与〈毘舍佉布萨经〉Visakhuposatha Sutta〈VIII,43〉，佛陀又为比丘与毘舍佉解释，圣弟子如何成就八分布萨，而得大果与利益。

求戒者向比丘念求受三皈依八戒文：

Ahaṃ, bhante, tisaraṇena saddhiṃ uposatha-ahaṅgasīlaṃ dhammaṃ yācāmi.

我 尊者 三皈依 与 布萨 八 | 支 | 戒 法 我乞求

阿亨 盘蝶 帝色拉涅那 沙丁 乌婆沙它 阿它葛西囊 汤忙 亚遮咪

大德，我乞求三皈依和八戒法。(第二、三遍，念诵同文，或开头加上︰Dutiyam’pi(第二遍), Tatiyam’pi(第三遍))

正授八戒念诵文：

1. Pāṇātipātā veramaṇī-sikkhāpadaṃ samādiyāmi.

有息者| 杀 离 学处 我受持 (pāṇā有息者+atipātā杀) atipāta “falling on to”; attack slaying

巴那帝巴大 唯腊妈尼 昔卡巴当 三妈地呀密 (我受持离杀生戒 )

2. A-dinnādānā veramaṇī-sikkhāpadaṃ samādiyāmi.

不 给予+拿起(ādānā) 离 学处 我受持

阿地那他那 唯腊妈尼 昔卡巴当 三妈地呀密 (我受持离偷盗戒 )

3. A-brahma-cariyā veramaṇī-sikkhāpadaṃ samādiyāmi.

非 梵、净 行为 离 学处 我受持

阿巴拉妈喳里呀 唯腊妈尼 昔卡巴当 三妈地呀密 我受持离非梵行戒)

4. Musā-vādā veramaṇī sikkhāpadaṃ samādiyāmi.

虚妄 语 离 学处 我受持

木沙哇他 唯腊妈尼 昔卡巴当 三妈地呀密 (我受持离妄语戒)

5. Surā-meraya-majja-pamāda-ṭṭhānā veramaṇī-sikkhāpadaṃ samādiyāmi.

须罗酒 迷罗耶酒 烈酒 (令)放逸 (依)处 离 学处 我受持

稣拉 美拉呀 妈车 巴妈达 它那 唯腊妈尼 昔卡巴当 三妈地呀密 (我受持离饮酒戒)

6. Vi-kāla-bhojanā veramaṇī-sikkhāpadaṃ samādiyāmi.

非 时 食 离 学处 我受持

唯 卡了 婆喳那 唯腊妈尼 昔卡巴当 三妈地呀密

(我受持离非时食戒)

7.Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-

舞蹈 唱歌 奏乐 戏剧 看 花鬘 熏香 涂油 受持 化妆

纳这 吉得 哇地得 唯稣格 达色纳 妈拉 干得 唯累伯纳 达腊纳 曼他纳

vibhūsana-ṭṭhānā veramaṇī-sikkhāpadaṃ samādiyāmi.

装饰 处 离 学处 我受持

唯不色纳 他那 唯腊妈尼 昔卡巴当 三妈地呀密

(我受持离跳舞、唱歌、奏乐、看戏，及离以花鬘、香水、涂油、化妆、装饰戒。)

8. Uccā-sayana-mahā-sayanā veramaṇī-sikkhāpadaṃ samādiyāmi.

高 床 大(=豪华) 床 离 学处 我受持

屋喳沙呀纳 妈哈沙呀纳 唯腊妈尼 昔卡巴当 三妈地呀密

( 我受持离(坐卧)高床、大床戒。)

受五戒者，第3条改念此条戒︰

3. Kāmesu micchācārā veramaṇī-sikkhāpadaṃ samādiyāmi.

淫欲 邪 | 行 离 学处 我受持

葛美舒 米恰遮拉 唯腊妈尼 昔卡巴当 三妈地呀密

(我受持离邪淫戒)

受十戒者多念此条戒︰

Jātarūpa-rajata-paṭiggahaṇā veramaṇī-sikkhāpadaṃ samādiyāmi.金 银 接受、拿取 离 学处 我受持

者搭鲁巴 拉者搭 巴低葛哈那 唯腊妈尼 昔卡巴当 三妈地呀密 (我受持离金银戒。)

Uposathika,【形】遵守八戒者。

Uppakka,【形】肿胀的，烧焦的。

Uppajjati (u出+pad去+ya), 生起，出现，被产生(to come out, to arise, to be produced, to be born or reborn, to come into existence)。uppajji,【过】。uppajjeyya, 【未被】。uppajjamāna,【现分】。uppajjiṃsu,【3复.过】。uppādāya,【过】。S.12.66./II,108.︰‘Taṇhā panāyaṃ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti? So sammasamāno evaṃ jānāti–yaṃ kho loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ, sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.(然而，此渴爱生时在何处生？住时在何处住？他如是彻底地知道：「在此世间，凡是可爱色、可意色，渴爱生时在此处生，住时在此处住。」) uppajjamānā uppajjati, … nivisamānā nivisati.古译常作︰「生时生、住时住」。nuppajjati(na+uppajjati), 【反】。

Uppajjana,【中】出现，出生。uppajjanaka,【形】出生的，形成的。

Uppajjamāna,【现分】已出生，已形成。参考 uppajjanaka。

Uppajjitabba,【义】适合出生，适合出现。

Uppaṭipāṭi,【阴】次序的短缺，不规则。uppaṭiyā,【副】反次序地。

Uppaṇḍanā,【阴】嘲笑，愚弄(台语：搧大耳sian3 tua7 hinn7)。

Uppaṇḍukajāta,【形】苍白的。uppaṇḍuppaṇḍukajāte dhamanisanthatagatte,变成苍白，身体布满了血脉。

Uppaṇḍeti (u出+paṇḍ+e), 嘲弄，愚弄。uppaṇḍesi,【过】。uppaṇḍita,【过分】。

Uppatati (u出+pat落下+a), 飞，跳起。uppati,【过】。uppata,【过分】飞起。

Uppatana,【中】飞，升起，跳跃。

Uppatamāna,【现分】飞，跳跃。

Uppatita, (uppatati 的【过分】)已飞，已跳起。

Uppatitvā,【独】飞了，跳跃了。

Uppatti,【阴】再生，出现，起源。

Uppatha,【阳】邪道，迷途，路边。

Uppanna, -uppanna, (uppajjati 的【过分】), 已再生，已兴起；…所生。

Uppabbajati (u出+pa+vaj+a), 还俗。uppabbaji,【过】。uppabbajitvā,【独】。

Uppabbajita, (uppabbajati的【过分】), 已还俗。

Uppabbājeti (uppabbajita的【使】), 驱逐出僧团。uppabbājesi,【过】。uppabbājita,【过分】。uppabbājetvā,【独】。

Uppala(梵utpala),【中】青莲，优钵罗花，即睡莲。学名 Nymphaea tetragona，属睡莲科。若冠青色(nila)，泥庐钵罗花(巴niluppala；梵 nilotpala)。

Uppalinī,【阴】充满睡莲的池塘或湖。

Uppāṭana,【中】拉出，扯裂，剥皮，连根拔起。uppāṭanaka,【形】做连根拔起 或剥皮的工作。

Uppāṭita, (Uppāṭeti的【过分】) 撕成碎片，根除，剥皮。

Uppāṭeti (u出+paṭ分离+e), 撕成碎片，根除，剥皮。uppāṭetvā,【独】。

Uppāta,【阳】飞起，流星，不寻常的事件。

Uppāda1(Sk. utpāta, ud + pat), 飞上，跳，突然事件(flying up, jump; a sudden & unusual event, portent, omen D.I,9. (v. l. uppāta) = Vism 30 (T. uppāta, v. l. uppāda))。

Uppāda2 (Sk. utpāda, u(梵ud)出+pad去), 开始存在，出现，出生(coming into existence, appearance, birth)。sahacittuppādā, 与心俱生。satuppādo(sati念+uppādo出生), 出生念。taṇhuppādā,渴爱生起。anuppāda(an不+uppāda出生), 不出生。S.1.11./I,6.：“Na tvaṃ bāle pajānāsi, yathā arahataṃ vaco; Aniccā sabbasaṅkhārā, uppādavayadhammino. Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti.(汝即是愚者，不知罗汉语–一切行无常，乃是生灭法，生者必有灭，寂静乃为乐。)

Uppāda3,【阳】出生。

Uppādaka, uppādaka-, (fr. uppāda2),【形】制造，产生，生产者(producing, generating)。dukkhuppādaka,【形】苦产生。uppādakikā,【阴】。jhānuppādaka,【形】禅那产生。

Uppādin (adj.) [fr. uppāda2] having an origin, arising, bound to arise Dhs 1037, 1416; Vbh 17, 50, 74, 92 and passim; DhsA 45.

Uppādana(fr. uppada2),【中】制造，升起，产生(making, generating, causing)。

Uppādeti(u出+pad去+e, caus. of uppajjati), 1.生产，制造，引起(to give rise to, to produce, put forth, show, evince, make)。2.得到(to get, obtain, find)。uppādesi,【过】。uppādita,【过分】。uppādetvā,【独】。

Uppādetu(Uppādetar)(fr. uppādeti),【阳】生产者，生殖者。

Uppādetuṃ,【不】要去生产，要去产生。

Uppīḷana,【中】压迫，压抑。

Uppīḷita, (Uppīḷeti的【过分】) 压下，压破，压迫。

Uppīḷeti (u出+pīḷ虐待+e), 压下，压破，压迫。uppīḷesi,【过】。uppīḷetvā,【独】。

Uppoṭhana,【中】打扫，打。

Uppoṭheti (u出+poṭh+e), 打，拂去灰尘。uppṭhesi,【过】。uppoṭhita,【过分】。

Uplavana,【中】漂浮的，升上表面。

Uplavati (u出+plav+a), 飘浮，升到表面。uplavi,【过】。cf. plavati (飘浮)。

Ubbhaṃ (& Ubbha°) (indecl.) [a doublet of uddhaṃ, see uddhaṃ III.] up, 以上(over, above, on top J.V.269 (ubbhaṃ yojanaṃ uggata)。ubbhakkhakaṃ, 锁骨以上(above the collar bone Vin.IV,213)。ubbhajānumaṇḍalaṃ, 膝盖以上(above the knee Vin.IV,213)。ubbhamukha, 向上(upwards S.III,238; Miln.122.)。

Ubbaṭṭana,【中】(沐浴时)擦身体，用洗涤剂清洗。

Ubbaṭṭita(Ubbaṭṭeti的【过分】), 擦，涂洗发精。

Ubbaṭṭeti(u出+vaṭṭ+e), 擦，涂洗发精。ubbaṭṭesi,【过】。

Ubbatteti (u出+vat+e), 扯掉，令升，使膨胀，转离正道。ubbattesi,【过】。ubbattita,【过分】。

Ubbandhati (u出+bandh绑+a), 挂断，勒死。ubbandhi,【过】。

Ubbandhana,【中】勒死，自缢。

Ubbahati (u出+vah+a), 拉出，取走，升高。ubbahi,【过】。

Ubbahana,【中】升高，举止，拉出。

Ubbāḷha(Ubbādhati的【过分】),【阳.阴.中】已困扰，已苦恼，已骚扰。

Ubbāhikā (<ubbāheti), 断事人。成为断事人要有十个条件：1.具戒，防护波罗提木叉律仪，行、所行具足而住，见于微小之罪而怖畏，受持而学学处。2.多闻而受持所闻，积集所闻，如初善、中善、后善及文、义具足之诸法，宣说纯一、圆满、清净之梵行。3.多闻诸法而受持，以言通利，以意观察，以见善通达。4.广义了解两部之波罗提木叉，就经与相而善分别，善通晓，善决定。5.于律安住不动。于自他两派而堪能语、解、观、静。6.善巧止灭静事之生起。7.知诤事。8.知诤事之集起。9.知诤事之灭尽。10.知顺诤事灭尽之道。(见《增支部》A.10.32./V,71)

Ubbāheti (ud+vāh﹐ud+bādh骚扰), 压迫。

Ubbigga, (Ubbijjati的【过分】) 搅动，惊吓。

Ubbijjati (u出+vij+a), 搅动，惊吓。ubbijji,【过】。

Ubbijjanā,【阴】激动，不安。

Ubbillāvitatta,【中】极欢喜。

Ubbega(Sk. udvega, fr. ud + vij),【阳】刺激，惊骇，惊惶 (excitement, fright, anguish)。

Ubbejeti (ubbijjati 的【使】), 开始激动，使恐怖。ubbejesi,【过】。ubbejita,【过分】。

Ubbedha,【阳】高度。

Ubbhaṭṭhaka,【形】直立，常站立者。

Ubbhata,【过分】已撤回，已拉出。

Ubbhava,【阳】开始，生产。

Ubbhāra,【阳】撤退，切除。

Ubbhijja, (Ubbhijjati的【独】), 向上跳或爆发。

Ubbhijjati (u出+bhid打破+ya), 跳起，发芽。ubbhijji,【过】。ubbhinna,【过分】。

Ubbhida,【中】食盐。【阳】泉。【形】喷出，发芽。

Ubbhujati (u出+bhuj使弯曲+a), 弯曲，提起(to bend up, to lift up)。【过】ubbhuji。

Ubha, ubhaya,【代】两者。tadubhayaṃ(ta那﹑这+d+ubhaya), 这两者。

Ubhato,【无】两个方法或边，两倍。

Ubho(Sk. ubhau),【形】两者。(这是巴利语双重词形的旧痕迹)。 both; Nom. Acc. ubho。– ubhantaṃ both ends, both sides . — Gen. ubhinnaṃ; Instr. ubhohi (hatthehi) ; Loc. ubhosu .The form ubhayo Nom. fem). ubhatobyañjanaka(梵ubhaya-vyañjana)﹐二形人( having the characteristics of both sexes, hermaphrodite)。

Ubhaya (*ubha + ya, see ubho),【形】两者(both, twofold (°ante))。The form ubhayo at Pv II.310 is to be regarded as fem. pl. of ubho (= duve PvA 86).  ubhayaaṃsa﹐两肩(lit. both shoulders or both parts, i. e. completely, thoroughly, all round)。

Ummagga(ud + magga, lit. “off-track”),【阳】隧道，歧途，邪道。

Ummatta(ud + matta of mad),【形】疯狂的(out of one’s mind, mad)。ummattaka(= ummatta),【形】疯子(madman)。【阴】ummattikā。

Ummaddeti, Ummaddāpeti(ud + maddeti, caus. of madd(梵mṛd)压碎), 揉(to rub something on (Acc.) Vin.II,107 = 266 (mukhaṃ).

Ummā(cp. Sk. umā),【阴】亚麻子(linseed)，亚麻(flax)。ummāpuppha, 亚麻花(the (azure) flower of flax)。【阳】一种宝石(gem Miln.118.)。

Ummāda(ud + māda),【阳】疯狂(madness, distraction, mental aberration)。ummādana,【形】令人发狂的。

Ummāra,【阳】门坎(a threshold)。

Ummi, Ummī,【阴】波，波浪。

Ummisati (u出+mis+a), 打开眼睛。ummisi,【过】。

Ummihati (u出+mih+a), 小便(台语：放尿pang3 jio7、漩尿suan7 jio7、消敁siau2 thau2)。ummihi,【过】。

Ummīlana,【中】打开眼睛。

Ummīleti (u出+mil+e), 打开眼睛。ummīlesi,【过】。

Ummuka,【中】火把。

Ummukka,【过分】已跌倒。

Ummukha,【形】1.脸向上。2.不注意的。

Ummujjati (u出+mujj+a), 浮现，升出水。ummujji,【过】。

Ummujjana,【中】浮现。ummujjanimujjā,【阴】浮现和潜水。ummujjamāna,【现分】浮现。

Ummūla,【形】ummūlita,【过分】已连根拔起。ummūlana,【中】连根拔起。

Ummūleti (u出+mūla+e), 连根拔起，破坏。ummūlesi,【过】。

Uyyāna(<ud+yā﹐Sk.udyāna),【中】公园(park)，小乐园(pleasure grove)，(皇家)花园(a (royal) garden)。uyyānakīḷā,【阴】在公园里娱乐。uyyānapāla,【阳】守园人，园丁。uyyānabhūmi,【阴】花园(garden ground)，娱乐地(pleasure ground)。

Uyyāma,【阳】努力，勤劳(台语：拼势piann3 se3，扑拼phah piann3，搰力kut lat8，俨硬giam2 nge7)。

Uyyuñjati (u出+yuj连接+ṃ-a), 离去(to go away, depart, leave one’s house)。uyyuñji,【过】。

Uyyuñjana,【中】活动。uyyuñjanta,【现分】活跃的，忙碌的。

Uyyutta (uyyuñjati 的【过分】), 1.已精力充沛。2.已使列队行进。

Uyyoga,【阳】努力。参考 uyyāma。

Uyyojana,【中】激励，鼓动，怂恿，派遣。

Uyyojita, (uyyojeti的【过分】) 怂恿，解散，送别。

Uyyojeti (u出+yuj连接+e)( caus.of uyyuñjati), 怂恿(to instigate)，解散(to dismiss)，寄出(send off)，送别(take leave of)。uyyojesi,【过】。

Uyyodhika,【中】军事演习。

Ura,【阳】【中】乳房，胸。uracakka,【中】折磨人的铁轮(置于胸部的刑具)。uracchada,【阳】胸甲。urattāḷiṃ,【副】捶打自己的胸部。

Uraga,【阳】蛇(胸行者)，爬行的动物。uragasāracandamaya, 牛头栴檀。

Urabbha,【阳】公羊，古译：羖羊。cf. aja﹐雄山羊，古译：羯羊。

Uru,【形】大的，宽的，显赫的。

Ullaṅghana,【中】ullaṅghanā,【阴】跳过，违反。

Ullaṅgheti (u出+lagh+e), 跳过，违背。ullaṅghesi,【过】。ullaṅghita,【过分】。

Ullaṅghiya, ullaṅghetvā, (Ullaṅgheti的【独】) 跳过，违背。

Ullapati (u出+lap唠叨+a), 颂扬，赞美。ullapi,【过】。ullapetvā, 【独】。

Ullapana, Ullapanā(fr. ullapati),【阴】叫唤，诱骗，赞美(calling out, enticing, laying claim to)。anullapanādhippāyassa, 无意图的说溜嘴。

Ullikhati (u出+likh抓+a), 梳发，搔。ullikhi,【过】。ullikhita,【过分】。

Ullikhana,【中】梳毛，搔。

Ullitta (ullimpeti 的【过分】), 已涂以(灰泥)。

Ullumpati (u出+lup+ṃ-a), 升起，帮助。ullumpi,【过】。

Ullumpana,【中】升起，挽救。

Ullokaka,【形】看着，观众。

Ullokana,【中】1.看着。2.窗户。

Ulloketi (u出+lok见+e), 仰望，查寻，寻找。ullokesi,【过】。ullokeyyātha, 你们仰望。

Ullola,【阳】1.骚动。2.大波。

Ulloteti (u出+lul+e), 搅动，使骚动。ullolesi,【过】。ullolita,【过分】。

Usabha,【阳】公牛王，古译：特牛；高贵的人，勒沙婆(140个腕尺 (hattha, 肘) 的长度)。chinnavisāṇa-usabha﹐截角牛(截去头角之牛)。

Usīra(Sk.uśīra),【中】芳香须芒草 (Andropogon Muricantum；white vala) 的芬香根。

Usu,【阳】【阴】箭。usukāra,【阳】制箭者，造箭者。

usūy﹐【字根I.】羡慕(admire)，嫉妒(to envy)。

Usūyaka,【形】羡慕的人，嫉妒的。

Usūyati (usūy+a), 嫉妒，羡慕。usūyi,【过】。

Usūyanā, usūyā,【阴】羡慕，嫉妒。

Usmā,【阳】热(heat)。usmākata it appears as usmīusmā. usmāgata heated, belonging to heat ; as tt. one who mortifies or chastises himself, an ascetic (= samaṇateja C.; cp. BSk. uṣṇagata & uṣmagata)。

Ussaṅkī(Ussaṅkin)(<ud + śaṅk),【形】不信用的，充满恐惧(distrustful, fearful, anxious)。

Ussakkati1 (ud + sakkati, see sakkati) to creep out or up to, to rise. ussakkitvā﹐【独】。

Ussakkati2 (by-form of ussukkati) to endeavour ; (caus. II. ussakkāpesi),

Ussada(most likely to ud + syad; see ussanna),【形】丰富的，过度的，充满的(prominence(cp. Sk. utsedha), protuberance, fulness, arrogance)。

Ussadaka,【形】满溢(over-full, overflowing (ussadakajāta, of a kettle, with vv. ll. ussuraka- & ussuka-))。

Ussanna(pp. of ud + syad, cp. abhisanna),【形】1.满溢(overflowing)。2.滋润(anointed)。3.广布(spread out, wide)。

Ussannatā(abstr. fr. ussanna),【阴】丰富，充满(ccumulation, fulness, plenty)。

Ussaya in Ussayavādikā, 诉讼(Vin.IV,224 is a variant of usuyya° “using envious language, quarrelsome”. — Another ussaya [fr. ud + śri, cp. Sk. ucchrita, P. ussita & ussāpeti] meaning “accumulation” is found in cpd. samussaya only.

Ussava,【阳】款宴，节日的，典礼。

Ussahati (u(d)+sah胜过+a), 试，努力，竭力。ussahi,【过】。ussahe, opt.3sg.,能够(做某事)。

Ussahana,【中】努力，尽力。

Ussāda(<ussadeti),抛弃、放弃(throwing up on)。

Ussādeti(denom. fr. ussada1] — 1. to dismiss [for ussāreti1] — 2. to raise, cause to rise up on, haul up, pile up. — Pass. ussādiyati. — pp. ussādita.

Ussāpana,【中】举起，升起。

Ussāpita, (Ussāpeti的【过分】) 举起，吊起，升起。

Ussāpeti (u出+si眠﹑卧+āpe), 举起，吊起，升起。ussāpesi,【过】。ussāpetvā,【独】。

Ussāraṇā,【阴】骚动，群众的冲闯。

Ussārita, (Ussāreti的【过分】) 搁置一边。

Ussāreti (u出+sar(梵sṛ)动转+e), 把…搁置一边。ussāresi,【过】。

Ussāva,【阳】露。ussāvabindu,【中】露珠。

Ussāha,【阳】努力，竭力。ussāhavantu, 精力充沛，活跃。

Ussāhita, (Ussāheti的【过分】) 鼓励，刺激。

Ussāheti (ussahati 的【使】), 鼓励，刺激。ussāhesi,【过】。ussāhetvā,【独】。

Ussiñcati (u出+sic倾倒+ṃ-a), 洗，将水戽出(to bale)，抽水。ussiñci,【过】。

Ussiñcana,【中】将水戽出，抽水。

Ussita,【过分】已吊起，已升起。

Ussīsaka,【中】放置头部(在床)的一边，枕头。

Ussuka,【形】热心的，精力充沛的。Dhp.(v.199)︰ussukesu anussukā,在渴望中无渴望。

Ussukka,【中】努力，热心，精力。

Ussukkati (u出+suk(梵ṣvaṣk)+a), 努力，试。ussukki,【过】。

Ussukkāpeti (Ussukkati的【使】), 诱骗，唤醒。ussukkāpesi,【过】。

Ussussati (u出+sus(梵śuṣ)弄干+ya), 干涸，蒸发。ussussi,【过】。

Ussūra,【中】日出。(ussūre, 太阳在天上的时候)。ussūraseyyā,【阴】在日出之后睡觉。

Ussoḷhi，【阴】努力。

Uḷāra,【形】高的，贵族，显赫的。uḷāratā,【阴】uḷāratta,【中】巨大，显赫。Nd1A(CS:p.171)︰Uḷārabhogakulāti avasesavessādikulā, etena pahūtajātarūparajatādiṃ dīpeti.(显赫家︰富裕商人等家庭，有丰富的金银等。)

Uḷu,【阳】星，星座。uḷurāja,【阳】月亮。

Uḷuṅka,【阳】长柄杓子(a ladle﹐台语：匏桸pu5 hia、鲎桸hau7 hia)，匙(a spoon)。

Uḷumpa,【阳】筏，漂流物。

Uḷūka,【阳】猫头鹰。uḷūkapakkhika,【形】猫头鹰的羽毛制成的衣服。

Ū

ū 巴利文字母表的罗马化拼音第六个元音字母。发音好像汉语中阴平的 u。

ūkā(Sk. yūkā),【阴】虱子(louse)。

ūn﹐【字根VII.】减少(to lessen)。

ūna,【形】较少的，减的，欠缺的，不足的(wanting, deficient, less)。ūnaka,【形】相同于ūna。ūnatta,【中】ūnatā,【阴】缺乏。ūnavīsativassa, 【阳】未满二十岁的人。未满二十岁的人︰Vin.Mv.I,76︰ūnavīsativasso, bhikkhave, puggalo akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti.(未满二十岁的人不堪忍耐寒、热、饥、渴、虻(ḍaṃsa)、蚊(makasa)、风(vātā =kucchivāta-piṭṭhivātādivasa受胃肠风、背部风等的支配)、热(ātapo= sūriyātapo太阳热)、爬虫类(sarīsapa蛇、蝎等)所咬，(不堪忍耐)差劲的话、不好听的话，身体不能持久承受猛、粗、利、不悦、不可意之苦。)

ūmī & ūmi (Sk. ūrmi),【阴】波。A parallel form of ūmī is ummī.

ūruṭṭhi,【中】股骨(大腿骨)。

ūru,【阳】大腿(the thigh)。ūrupabba,【中】膝的关节。

ūsa(Sk. ūṣa),【阳】盐的物质(salt-ground; saline substance)。ūsodaka,【中】盐水，清洁剂。ūsakhāra, 咸的物质。

ūsara(Sk. ūṣara, fr. ūṣa) saline),【形】盐的。

ūh(梵ūh)﹐【字根I.】沉思(to ponder)。

ūhacca1 (indecl.) (ud + hṛ or ava + hṛ﹐ūhanati ‘拉出’的【独】)拉出了(lifting up, raising or rising)，移走了(pulling out, taking away, removing)。

ūhacca2 (indecl.) [ger. of ūhanati2 = ūhadati] soiling by defecation, defecating.

ūhadati (u出+had +a), 放出，除去污物。ūhadi,【过】。

ūhasati (u(梵ud ) 出(or ava) +has笑+a), 嘲弄，笑，愚弄。

ūhana,【中】考虑(reasoning, consideration, examination)。

ūhanati1 (ud + han)扰乱、摇动(to disturb, shake up, defile, soil)。pass. aor. ūhani：see ūhaññati. — pp. ūhata2.

ūhanati2 (u出+han+a= ud + han or ava + han), 切掉(to cut off)，拉出(to lift up)，除去(to take away)。ūhani,【过】。

ūhā,【阴】生命(life, only in cpd. āyūha lifetime)。

E

E 巴利文字母表的罗马化拼音第七个元音字母。发音好像汉语中阴平的 e。

-e﹐【结尾】。

-amhase aor.1pl.akarāmhase我们曾做﹑ahumhase曾有

-e 1.m.n.sg.Loc.buddhe 于佛﹑raññe 于王

2.m.pl.Acc.buddhe 诸佛﹑dhamme诸法

3.f.sg.Voc. kaññe女! gāthe 偈!

4.pron.m.pl.Nom.Acc.te 彼等(他们)﹑sabbe 一切

5.pr.1sg.med.kubbe 我做 labhe 我得

6.imp.1sg.med. kubbe 要我做﹑labhe要我得

7.opt.1sg.3sg. kubbe=kare应做﹑labhe应得

-e- 1.caus.stem kāre-使做﹑gāhe-=gaṇhe-使取

2.denom.stem kāme-欲﹑gaṇe-数﹑ghāte-杀

-mante → -e 1, 2

-mase(-amase) 1.pres.1pl.med.asmase 我们有

2.imp.1pl.med.kubbāmse 我们做

-mhe 1.pres.1pl.med. kurumhe=kubbamhe 我们做

2.fut.1pl.med. karissāmhe 我们将做

-nte 1.m.pl.Acc.arahante诸阿罗汉﹑guṇavante诸有德者

2.pres.3pl.med.kubbante 他们做

3.fut.3pl.med.karissante他们将做﹑labhissante他们将得

-pe- (= -paya-)caus.stem kārāpe-使做﹑gamāpe-使行

-re 1.pres.3pl.med. labhare他们得

2.fut.3pl.med.karissare他们将做

-se 1.pres.2sg.med.kuruse=kubbase你们做

2.fut.2sg.med.karissase你将做﹑labhissase你将得

-te 1.pres.3sg.med.kurute=kubbate他做,labhate他得

2.fut.3sg.med.karissate他将做﹑labhissate他将得

-tave infin. kātave 做 gantave 走

-tuye infin. kātuye 做 hetuye有﹑marituye死

-vhe 1.pres.2pl.med.kubbavhe你们做﹑labhavhe你们得

2.fut.2pl.med.karissavhe你们将做﹑labhissavhe你们将得

-ye opt.3sg. kubbaye他应做﹑ānaye他拿来

Eka(Vedic eka),【形】1.一(“one” as number)。2.单一，单独，独自(one, by oneself, one only, alone, solitary)。3.某一个，未知的(a certain one, some one, some)。【不.单】一(支、枚、颗、粒、只、只、张、根、条、片、瓶、手、口、道、则、股、座、首、门、把、辆、架、面、尾、匹、头、盏、亩、扇、轮、叶、坛、盅。)。【复】一些。ekacara,【形】ekacāri,【形】独居者。ekadesa,【阳】一部分。ekapaṭṭa,【形】单一衬里。ekabhattika,【形】日食一餐。ekavāraṃ ,【副】一次。ekasadisa﹐【形】相似的。eko dve tīṇi cattāri pañca cha satta aṭṭha nava dasā﹐((数)一、二、三、四、五、六、七、八、九、十)。Sabbe sattā āhāraṭṭhitikā﹐一切之有情依食而住。ekameva﹐唯一。ekaṃ samayaṃ(梵ekasmin samaye)﹐一时。ekadivasaṃ﹐一日(one day)。athekadivase﹐在某日。

Ekaṃsa1 (eka + aṃsa1) , ekaṃsika, 【形】【副】一肩的(belonging to one shoulder, on or with one shoulder)ekaṃsaṃ uttarāsaṅgaṃ karoti,整理上衣成(偏袒)一肩(右肩)。【阳】一肩。

Ekaṃsa2 (eka + aṃsa1 or better aṃsa2), 【副】明确的，确信(“one part or point”, i. e. one-pointedness, definiteness; affirmation, certainty, absoluteness)

Ekaka,【形】单一(single)，独居者(solitary)。

Ekakkhī,【形】单眼。cf. ekapokkhara。

Ekagga,【形】沉着的，镇静的。

Ekaggatā(eka+agga+tā),【阴】心中的宁静，心一境。ekaggacitta﹐【中】一境心(即近行定及安止定(appanā-upacārasamādhi)。

Ekacca, ekacciya,【形】一些(some)，某个(certain)，少许(a few)。

Ekacce﹐【形】一些(阳.复.主格)。

Ekaccika (fr. ekacca),【形】单一，非双层(single, not doubled (of cloth, opp. to diguṇa) J.V.216 (°vasana = eka-paṭṭa-nivattha).

Ekajjhaṃ,【副】一起，一聚，在相同的地方。

Ekato,【无】一起在同一边。anudeva saheva ekatova﹐这跟随在后，一起在同一边。

Ekatta(abstr. fr. eka),【中】1.统一(unity D.I,31.)。2.寂寞(loneliness, solitude, separation)。

Ekattatā (fr. ekatta),【阴】统一，统合，整合，集中(unity, combination, unification, concentration)。

Ekadatthu (eka-d-atthu, cp. aññadatthu),【副】一次(once, definitely)。

Ekadā(<eka),【副】一次，同时(once, at the same time, at one time, once upon a time)。vamatekadā(vamatekadā), 有时吐。

Ekanta(Sk. ekānta),【形】一向，不断地、确实、绝对(one-sided, on one end, with one top, topmost)。ekantaṃ,【副】ekantena,【副】当然，确定地。

Ekantarika(eka + antarika,【形】有一个隔在中间，交替的(with one in between, alternate)。

Ekapaṭalika,【形】有一层皮为衬里的。

Ekapadika-magga,【阳】人行道，小路。

Ekabījī, 一种子者︰SA.48.24./III,238.︰yo sotāpanno hutvā ekameva attabhāvaṃ janetvā arahattaṃ pāpuṇāti, ayaṃ ekabījī nāma.(此须陀洹只再投生一次即证得阿罗汉果，此名为‘一种子者’。)

Ekabhattika (eka一+bhatta食+ika(形容词化)), 一日一食。

Ekamantaṃ (eka + anta, Acc. in adv. function, cp. BSk. ekamante),【副】在一边，在旁边(on one side, apart, aside)。

Ekameka, ekeka(eka-m-eka, cp. BSk. ekameka),【形】一个接一个(one by one)，每个(each)，各自地(severally)。

Ekavidha,【形】一类型，相似的。

Ekaso(Sk. ekaśaḥ),【副】逐一地，一个接一个地(singly, one by one)。【反】anekaso。

Ekavidha (eka + vidha),【形】一种，单一(of one kind, single, simple)。 ,【副】ekavidhā, 单一(singly, simply)。

Ekākiya, 【形】单独(alone, solitary)。

Ekākī,【三】孤单的人，【阴】ekākinī。

Ekāgārika﹐监护人(=ekālopika, =ekārakkha, having one protector or guardian)。

Ekāyana,【阳】唯一的方法。ekāyanamagga, 一乘道(a unified path; a direct path)。

Ekāsanika,【形】一食(一天只吃一次的人)。

Ekāha,【中】一天。ekāhika,【形】存在一天。

Ekikā,【阴】孤独的女人。

Ekībhāva (eka+bhāva, with ī for a in compn. with bhū), 【阳】独处(being alone变成单独)，孤独(loneliness)，寂寞(solitude)，日语：寂しい(sabishii)。

Ekībhūta,【形】统一，连接，聚集在一起。

Ekūna,【形】减一，缺一。ekūnacattāḷīsati,【阴】三十九。ekūnatiṃsati,【阴】二十九。ekūnapaññāsā,【阴】四十九。ekūnavīsati,【阴】十九。ekūnasaṭṭhi，【阴】五十九。ekūnasattati,【阴】六十九。ekūnanavuti,【阴】八十九。ekūnasata,【中】九十九。ekūnāsīti,【阴】七十九。ekūnanavuti cittāni, 八十九心。

Ekodi(most likely eka + odi for odhi, see avadhi2 & cp. avadahati, avadahana, lit. of one attention, limited to one point.)﹐一境界，趣于一，专一。

Ekodibhāva(ekodi一境界+bhāva变成),【阳】心一境(singleness)，集中，变成一境界。

ej(梵ej / īj)﹐【字根I.】移动( to move)。

Ejā(to iñj, Sk. root ej to stir, move),【阴】渴望，移动。aneja, 【形】不渴望，不移动。

Eṭṭhi(<eṭṭha, ā + iṣ, cp. Sk. eṣṭi),【阴】搜寻，寻求(desire, wish)。

Eṇimiga, eṇeyya,【阳】羚羊鹿。

Eṇijaṅgha(eṇi羚羊+jaṅgha)﹐【阳】小腿像羚羊(limbed like the antelope)。

Eṇeyya, Eṇeyyaka,【中】1.羚羊(Nd2 604 = eṇi)。2.羚羊刑(两肘和两膝以挂铁环，用铁棒贯通之，再用四根铁棒架之，于地上不能动，焚火于身体之四周。如被火围绕之羚羊而得名)。

Eta (poetical-archaic form:etad)(Vedic etad)(=tad)﹐【代】【形】那、彼(that)；此、这(this)。【阳】：单.主.eso﹑esa；复.主ete；单.宾.etaṃ(﹑enaṃ)；复.宾.ete；单.具.etena；复.具.etehi﹑etebhi；单.离.etasmā﹑etamhā；复.离.etehi﹑etebhi；单.属﹑与.etassa；复.与﹑属.etesaṃ﹑etesānaṃ；单.处.etasmiṃ & etamhi；复.处.etesu。【中】：单.主.etaṃ (the usual form) & etad；复.主.etāni。单.宾.etaṃ﹑etad；复.宾.etāni。(其余同阳性)。【阴】：单.主esā；复.主.etā﹑etāyo；单.宾.etaṃ；复.宾.etā﹑etā﹑etāyo；单.具.etāya；复.具.etāhi﹑etābhi；单.离etāya；复.离.etāhi & etābhi；单.与﹑属.etissā﹑etassāya﹑etissā；单.处.etāya﹑etāyaṃ(﹑etāsaṃ﹑etassaṃ﹑etissaṃ)；复.处.etāsu。ayametesaṃ﹐这是它们的。panetā=pana+etā。etadavoca, etadavocaṃ, 说这，这么说。

Etadagga (etad那+agga最高的﹑顶端)﹐【形】第一的。

Etan ti (etaṃ ti)，引号ti的「连音规则」：(i) -ṃ + ti > -n + ti，(ii) －短元音 + ti > －长元音 + ti。

Etarahi(Sk. etarhi, cp. tarahi & carahi),【副】现在，目前(now, at present)。

Etādisa(etad + disa<dṛś, cp. Sk. etādṛśa),【形】像这样的，诸如此类的，这一个类型(such, such like, of this kind (= edisa yathā-vutta-rūpa PvA.243)。

Etādisikā(etādisa+(i)ka), 【无】像这样的，像这一个类型(such a, of such a kind)。

Etādisiyā, Etādisīya, 【无】像这样的，像这一个类型(such a, of such a kind)。

Eti (i +a), 来(to go, go to, reach; often (= ā + eti) to come back, return); ppr. ento (Acc. suriyaṃ atthaṃ entaṃ the setting sun); imper. 2nd sg. ehi only in meaning “come” (see separately), 3rd etu; 2nd pl. etha). — fut. essati & ehiti; 2nd sg. ehisi. — pp. ita.

Etta (= Sk. atra, see also ettha) ,【形】那里，这里(there, here)。

Ettaka,【形】这么多，若干。DhpA.v.388.︰“nāhaṃ ettakena ‘pabbajito’ti vadāmi”(我不会因为这样的外表而称呼他们为‘出家者’。)

Ettāvatā(<etta = ettaka这么多),【副】迄今为止(so far)，达到那样的程度(to that extent)，仅有如此、由这样多(even by this much)。

Etto (与ito同类),【无】从这，这里，从这里(orig. Abl. of etad; from this, from it, thence, hence, out of here)。

Ettha(= Sk. atra, cp. etta),【副】这里，那里(here, in this place; also temporal “now”, & modal “in this case, in this matter”)。etthesā(ettha esā)在那里。

Edisa, edisaka(Sk. īdṛśa),【形】如此的，像这样的(such like, such)。

edh(梵edh)﹐【字根I.】生长(to grow)。

Edha,【阳】燃料，木柴(fuel, fire etc.)。

Edhati (edh生长+a), 得到，在…方面成功。edhi,【过】。

Ena, 他，这(一些情形之下的 eta 采取这一种词形。only used in Acc. enaṃ (taṃ enaṃ) “him, this one, the same”)。

Enta, (eti 的【现分】), 正在来着。

Eraka1 (fr. eret) ,【形】移转(driving away, moving J.IV,20 (erakavāta动转风)。

Eraka2 (fr. ereti),【阳】香蒲，霍香，音译︰伊罗(香蒲属(Typha)的一种植物，尤指一种高的沼生植物〔Typha latifolia 宽叶香蒲〕，叶长而扁平，用于编蒲包和椅垫)。erakadussa,【中】以席草或纤维制成的衣服。

Erakapatta, Erāpatha(梵eḷapattra), 霍香叶龙王(伊罗钵多、伊罗叶、伊罗钵挐、黳罗叶)在迦叶佛时为一比丘，因后悔拔霍香叶，持戒不圆满，死后投生为一条龙王(DhpA.v.182.)。

Erakavattika,【中】驱行刑。此刑从罪人之颈至下踵唯剥其皮即以索缚而牵之。彼以踏自己之皮而死。

Eraṇḍa,【阳】蓖麻(热带非洲和亚洲的一种草本植物 (Ricinus Communis；the castor oil plant Nd2 680II.; J.II,440.) 叶大、掌状、青铜绿色；花小，无花瓣；朔果有刺，含有豆状的斑点种子，产生蓖麻油。)。Cp. elaṇḍa(M.I,124.)。

Erāvaṇa,【阳】因陀神的象的名字(Indra’s elephant Sn.379; Vv 4413; VvA.15.)。

Erāvata,【阳】柑。

Erita, (Ereti的【过分】)摇动，使运动。

Ereti (ir+e；=īreti (q. v.) Caus. of īr, Sk. īrayati), 摇动，使运动(to move, set into motion, raise (one’s voice))。eresi,【过】。

Elā,【阴】1.唾液，2.小豆蔻的种子或植物。

Elaṇḍakattha﹐蓖麻树(伊兰檀)。

Eḷa (梵enas)﹐【中】聋。eḷamūga﹐聋哑。

Eḷaka,【阳】山羊。【阴】Eḷakā﹐Elikā﹐Eḷikī﹐牝山羊。

Eḷagala,【形】渗出唾液的。

Eḷagalā,【阴】决明(一年生草本植物 (Cassia Tora)，全株有短毛，茎基部 木质化，羽状复叶，小叶倒卵形，花黄色，种子灰绿色，成熟后入中药。也叫草决明、羊角、野花生)。

Eḷa (Sk. enas) ,【中】在‘eḷamūga’, 聋哑(deaf & dumb)。

Eḷaka1, (a threshold) Vin.II,149 (°pādaka-pītha, why not “having feet resembling those of a ram”? )。

Eḷaka2 (Sk. eḍaka), (a ram, a wild goat Sn.309; Vism.500 (in simile); J.I,166; Pug.A 233 (= urabbha). — f. eḷakā S.II,228, eḷakī Th.2, 438, eḷikī J.III,481.

Eḷā,【阴】唾液。

Eḷāluka,【中】黄瓜(一年生匍匐藤本植物 (Cucumis sativus)，果实多汁，表面光滑或有疣突，圆柱形或球形)。

Eva, 【副】唯，正是(强调语气emphatic part)。ajj’eva﹐正是今天(this veryday)。attano eva﹐就是他自己的(his very own)。ahaṃ eva﹐正是我(just I)。ekam eva﹐正是一个(just one)。Imameva(ima+m+eva) , 这如此。2.-i+eva﹐-e+eva →(sandhi-)y =yeva。3.-ṃ+eva= ñeva, -ṃ to -ñ, tañ ñeva ; tasmiñ ñeva; ahañ ñeva。4.长元音之后通常短化成va。

Evarūpa,【形】1.如此的(such)，像这样(like that)。

Evaṃ,【副】如此(thus (as mentioned))，这样(thus (as follows))。evaṃvidha,【形】像这样的。Evaṃ me sutaṃ (Evaṃ(副词, 如是) me(具格, 被我) sutaṃ (过去分词, 已听到)，直译：这样，已被我听说)，如是我闻(thus have I heard)。evameva kho, 同样地。evaṃ mayā śrutam, evaṃ mayā śrutâdibhyaḥ,【梵】如是我闻。

Evamāha (evaṃ如此+āha他已经说)﹐他已经如此说。

Esa (语调好的 eso 词形), 那个人。

Esati (es+a), 寻求，搜寻。esi,【过】。esitvā,【独】。

Esanā(fr. esati),【阴】寻求，渴望(desire, longing, wish)。

Esanī (fr. iṣ), 外科医师的探针(a surgeon’s probe M.II,256.)。

Esanta, esamāna,【现分】追求。

Esikā,【阴】esikātthambha,【阳】在城门前的壮柱。

Esita, (esati 的【过分】) 寻求，搜寻。

Esitabba,【义】应该探索。

Esin(Sk. eṣin, of iṣ),【阳】搜索者(seeking, wishing, desiring)。【阴】esinī。

Eseva naya﹐同理。

Ehi (imper. of eti)来(come, come here). ehipassika (adj.) (ehi + passa + ika), 来看。ehibhadantika, (one who accepts an invitation D.I,166; M.I,342; II.161; A.I,295; II.206. ehi bhikkhu, (最古老的受具足戒准则)来！比丘(“come bhikkhu!” the oldest formula of admission to the order; f. ehi bhikkhunī)。etha bhikkhavo DhA.I,95. ehibhikkhu-pabbajjā initiation into Bhikkhuship SnA 456. ehibhikkhubhāva –state of being invited to join the Saṅgha, admission to the Order)。ehisāgata-(& svāgata-)vādin a man of courtesy (lit. one who habitually says: “come you are welcome”) )。

Ehipassika,【形】来看吧！

O

O, 巴利文字母表的罗马化拼音第八个元音字母。发音好像汉语中阴平的 o。

-o﹐【结尾】。

-aro, -ar语基 m.f.pl.Nom.Voc.Acc.pitaro父﹑mātaro母

-āyo f.pl.Nom.Voc.Acc.kaññāyo少女们﹑gāthāyo…偈

-etho opt.2sg.med.kubbetho 你应做

-ittho aor.2sg.med.pucchittho你曾问, maññittho想

-manto→ = -o 1

-mato→ -to 2

-no 1.m.n.sg.Dat.Gen.aggino火﹑bhikkhuno比丘﹑attano (<attan)自己﹑brahmano=brahmuno 梵天﹑āyuno(<āyus)寿命(n.)

2.m.pl.Nom.Voc.Acc.sakhāno=sakhino诸友﹑attāno(<attan) 我们自己﹑rajāno诸王(<rajan)﹑hatthino诸象

-nto m.pl.Nom.Voc.Acc.arahanto阿罗汉

-o 1.m.sg.Nom.dhammo法﹑so他﹑sabbo一切

2.子音语尾语基的 m.n.f.sg.Nom.Voc.Acc. pitaro(<pitar)父﹑mātaro(<mātar)母

-so 1.-as, -us语基的n.sg.Dat.Gen.manaso想﹑āyuso寿命(n.)

2. Abl. yoniso从根源﹑dhātuso从界

-to 1.(-ato)m.n.f.sg.Abl. buddhato从佛 kaññato从女

2.-at语基 m.n.sg.Dat.Gen.gacchato 对去、去的

-vato→ -to 2

-vho imp.2pl.med.kuruvho请你们做 labhavho请你们得

Oka(梵okas),【中】1.水。2.住所，家，住宅区。okacara﹐家畜，牡畜。okacārikā牝畜。okamjaha抛弃家庭。

Okappanā (o + kappanā), 【阴】放置自己的心(fixing one’s mind (on), settling in, putting (trust) in, confidence)。

Okappeti (o + kappeti), 放置自己的心(to fix one’s mind on, to put one’s trust in M.I,11; Miln.234 (okappessati))。

Okampeti (o + Caus. of kamp) 摇动(to shake, to wag, only in phrase sīsaṃ okampeti to shake one’s head M.I,108, 171; S.I,118.)。

Okappati(o + kappati)安排、安置、信心( to preface, arrange, make ready, settle on, feel confident, put (trust) in)。

Okappanā (o + kappanā) ,【阴】安置、信心。

Okappaniya,【形】可信赖的。

Okappeti (o + kappeti)安置、信心。

Okāra,【阳】低，降级，降格，退化。

Okāsa(ava + kāś to shine),【阳】1.空间，露天，空地(lit. “visibility”, (visible) space as geometrical term, open space, atmosphere, air as space)。2.出现(“visibility”, i. e. appearance, as adj. looking like, appearing.)。3.机会，许可(occasion, chance, opportunity, permission, consent, leave)。okāsakamma,【阳】许可。okāsarahita,【形】没有空间的。okāsakata, 【阳】许可。

Okāsati(ava + kāś), 可见的(to be visible)。caus. okāseti.

Okiṇṇa, (okirati 的【过分】；BSk. avakīrṇa), 已撒(某物)于面上(strewn over, beset by, covered with, full of)。

Okiraṇa(o + kiraṇa),【中】驱散，逐出，驱逐(casting out (see the later avakirati2), only as adj.-f. okirinī (okilinī through dialect. variation) a cast-out woman (cast-out on acct of some cutaneous disease), in double combn. okilinī okirinī (perhaps only the latter should be written) Vin.III,107 = S.II,260 (in play of words with avakirati1). Bdhgh’s allegorical expln. at Vin.III,273 puts okilinī = kilinnasarīrā, okiriṇī = aṅgāraparikiṇṇa. Cp. kirāta.

Okirati (ava+kir散+a),1.倒下(to pour down on, pour out over M.I,79; aor. okiri)。2.(to cast-out, reject, throw out)。okiri,【过】。okiṇṇa,【过分】。okiranta,【现分】。okirāpeti, 【使】。

Okoṭimaka (o + koṭi + mant + ka. Ava in BSk., in formula durvarṇa durdarśana avakoṭimaka), 矮小(lit. “having the top lowered”, with the head squashed in or down.)。SA.21.6./II,236.︰Okoṭimakanti rassaṃ.(矮小︰矮短。)

Okkanta, (okkamati 的【过分】) 已进入，已掉入。

Okkanti (fr. okkamati),【阴】进入，形成，出现(entry (lit. descent), appearance, coming to be)。okkantikkhaṇa﹐投胎剎那。Paṭṭhānappakaraṇa-aṭṭhakathā《发趣论注释》(CS:p.365) ：Okkantikkhaṇeti pañcavokārabhave paṭisandhikkhaṇe.(在投胎剎那：即在五蕴生命的结生剎那。)

Okkantika,【形】又发生的，再发生的。

Okkamati, avakkamati, (ava+kam(梵kram)超越+a), 进入，掉入，发生(coming on, approaching, taking place)。okkami,【过】。okkamitvā, okkamma,【独】。okkanta,【过分】。okkamituṃ,【不】。okkamaniya,【未被】。okkameti,【使】。okkamane pubbaṅgamā﹐争先恐后(先人而行)。A.6.86./III,436说：成就六法者，若听闻正法，则于善法中，堪入正性决定(bhabbo niyāmaṃ okkamituṃ sammattaṃ)(SA.25.1-10./II,346.︰Okkanto sammattaniyāmanti paviṭṭho ariyamaggaṃ.入正性决定︰进入圣道。)。即：1.不成就业障(na kammāvaraṇatāya)、2.不成就烦恼障(na kilesāvaraṇatāya samannāgato)、3.不成就异熟障(na vipākāvaraṇatāya)、4.有信心(saddho)、5.有乐欲(chandiko)、6.有慧(paññavā)。A.5.202./III,248.说「闻法之五利」︰assutaṃ suṇāti(闻所未闻)，sutaṃ pariyodāpeti(净其已闻), kaṅkhaṃ vitarati(断其所惑), diṭṭhiṃ ujuṃ karoti(正直其见), cittamassa pasīdati(令心欢喜)。

Okkamana,【中】掉入，进入(entering into, approaching, reaching)。

Okkamanta, okkamamāna,【现分】进入，掉入。

Okkamma,【独】避开了一边。

Okkhā,【阴】釜。SA.20.4./II,224.︰okkhāsatanti mahāmukha-ukkhalīnaṃ sataṃ.(百釜︰一百个大口之锅。)

Okkhāyati (ava+khāyati=梵kṣeti<kṣi 躺)﹐即明显化、成为众所周知。(paññāyati pākaṭaṃ hoti.)( SA.CS:p.3.48)

Okkhitta, (okkhipati的【过分】) 扔下，使下降，落下。okkhitta-cakkhu目不斜视。

Okkhipati (ava+khip抛+a), 扔下，使下降，落下。okkhipi,【过】。

Ogacchati, (ava+gam去+a), 下来，下沉。ogacchi,【过】。ogata,【过分】。

Ogadha, ogādha(<gāh see gādha1 & gāhati；梵avagāḍha),【形】沉浸的(diving, immersed, merging into)，潜入的(plunging into)。-ogadha, -ogādha。amatogadha﹐潜入不死(涅盘)。nibbānogadha﹐潜入涅盘。jagat’ogadha steeped in the world.

Ogayha, ogāhiya, (ogāhati‘投入’的【独】), 投入了，吸收了。

Ogādhappatta (ogādha潜入+patta已得),【形】已入的。

Ogāha,【阳】ogāhana,【中】潜入，跳入。

Ogāhati (ava+gāh冲进+a), 跳入，进入，吸入。ogāhi,【过】。

Ogāhamāna,【现分】潜入，跳入。

Ogāḷha, (ogāhati 的【过分】)已跳入，已进入。

Ogādha1 (adj.) [Sk. avagāḍha; ava + gādha2] immersed, entered; firm, firmly footed or grounded in (-°), spelt ogāḷha Miln 1 (abhidhamma-vinay°). Cp. BSk. avagādhaśrāddha of deep faith Divy 268. Cp. pariyogāḷha.

Ogādha2 (nt.) [ava + gādha2] a firm place, firm ground, only in cpd. ogādhappatta having gained a sure footing A III.297 sq.

Ogāha [fr. o + gah] diving into; only in cpd. pariy°.

Ogāhati (ogāheti) [Sk. avagāhate; ava + gāhati] to plunge or enter into, to be absorbed in (w. Acc. or Loc.); Vv 61 (= anupavisati VvA 42), 392 (sālavanaṃ o. = pavisati VvA 177). ogāheti (pokkharaṇiṃ); ger. ogāhetvā (T. ogah°; v. l. ogāhitvā); PvA 287 (lokanāthassa sāsanaṃ, v. l. °itvā).

Ogāhana (nt.) [fr. ogāhati] plunging into (-°) PvA 158.

Ogilati (ava+gil+a)(o + gilati), 吞下( to swallow down)。ogili,【过】。【反】uggilati(吐出)。【不】ogilituṃ。

Oguṇṭhita(pp. of oguṇṭheti, cp. BSk. avaguṇṭhita)﹐覆盖(covered or dressed (with) (v. l. okuṇṭhita))。

Oguṇṭheti (ava+guṇṭh+e), 覆盖，掩饰(台语：掩勘am kham3)(to cover, veil over, hide)。oguṇṭhesi,【过】。oguṇṭhita,【过分】。oguṇṭhitvā,【独】。

Oggata (pp. of avagacchati), 落下(gone down, set (of the sun) Vin.IV,55 (oggate suriye = atthaṅgate suriye落日), 268 (id. = ratt’andhakāre); Th.1, 477 (anoggatasmiṃ suriyasmiṃ).

Ogha(Vedic ogha and augha; BSk. ogha),【阳】洪水(a flood of water=udak’ogha)。古译：暴流、瀑流。oghatiṇṇa,【形】已经克服(烦恼)洪水的人。mahogha﹐大瀑流(a great flood )。oghatiṇṇo,越瀑流(crossed the flood﹐指阿罗汉)。kāmogha﹐业瀑流。

Ocaraka(<ocarati),【形】调查员，通知者，低贱的行为(in special meaning of one who makes himself at home or familiar with, an investigator, informant, scout, spy)。

Ociṇṇa, ocita, (ocināti 的【过分】)已聚集，已收集。

Ocinana,【中】聚集，采集。

Ocinanta, (Ocināti的【现分】) 聚集，收集，采集。

Ocināti﹐Ocinati﹐(ava+ci +nā)(= Sk. avacinoti, ava + ci1), 1.聚集，收集，采集(= Sk. avacinoti, ava + ci1) to gather, pluck, pick off ; also in pp. ocita)。2.不尊重(= Sk. avacinoti or °ciketi ava + ci2, cp. apacināti2) to disregard, disrespect, treat with contempt; pres. ocināyati)。ocini,【过】。ocinitvā,【独】。

Oja,【阳】【中】ojā,【阴】有营养的本质，汁，营养素，食素。(Bodhi译：the sap (S.II,87); nourishment (S.V,162.)) (水野弘元译：食素、滋养素) ojavantu,【形】多液汁的，滋养多的，可口的。ojaṭṭhamakarūpa﹐【中】食素八法聚。VbhA.p.25.︰ojā…Paṭhamaṃ tāva na patiṭṭhāti; ekassa vā dvinnaṃ vā sattāhānaṃ gatakāle patiṭṭhāti.(食素(ojā)…并不是在(母胎)一开始时就建立自己于依处，而是在过了一七日或二七日之后。)

Oṭṭha1 (Vedic oṣṭha；Sk. āḥ)﹐唇(the lip)。

Oṭṭha2(Vedic uṣṭra, f. uṣṭrī),【阳】骆驼(Morris, J.P.T.S. 1887, 150 suggests elephant)。

Oḍḍeti (uḍ+e), 设下陷阱，悬挂( to throw out (a net), to lay snares)。oḍḍesi,【过】。oḍḍita,【过分】。

Otaraṇa(<otarati),【中】降落，下来。

Otāpeti (ava+tap(梵tap)热+e)(o + tāpeti), 晒太阳(to dry in the sun)。otāpesi,【过】。otāpita,【过分】。

Otāra(<otarati, BSk. avatāra),【阳】1.降落。2.接近。otāragavesī,【形】寻求机会。otārāpekka,【形】守侯机会。

Otāraṇa(<otarati),【中】降下(going down, descending)。

Otarati(o + tarati)(ava+tar+a), 降低，降下，放下(to descend, to go down to (c. Acc.), to be-take oneself to)。otari,【过】(for avaṃsari)。otaranta,【现分】。otaritvā,【独】。inf. otarituṃ。Caus.II. otarāpeti。【过分】otiṇṇa.。Caus. I. otāreti. Opp. uttarati。

Otāreti (ava+tar+e), 【使】降低，降下，放下。otāresi,【过】。otārita,【过分】。otāretvā﹐【独】。

Otiṇṇa, Avatiṇṇa,(otarati 的【过分】), 已下降，已被困扰，已受影响(fallen into, affected with)。

Ottappa(<tappati1 + ud, would corresp. to a Sk. form *auttapya fr. ut-tapya to be regretted, tormented by remorse) ( ottappa<na无+ava下﹑低+tapp折磨),【中】愧，怕造恶，忌孽(fear of exile, shrinking back from doing wrong, remorse)。hiri-ottappa(=hir-ottappa)惭愧。anottappa,无愧(lack of conscience, unscrupulousness, disregard of morality)。ottappagāravatā,尊重惭愧(respect for conscience)。ottappadhana惭愧宝(the treasure of (moral) self-control)。ottappabala﹐惭愧力(the power of a (good) conscience)。《阿毘达摩义广释》(Vibhv.p.85.)：sā pāpato jigucchanalakkhaṇā. Ottappatīti ottappaṃ, taṃ pāpato uttāsalakkhaṇaṃ. Atta-gārava-vasena pāpato jigucchanato kulavadhū viya hirī, para-gārava-vasena pāpato uttāsanato vesiyā viya ottappaṃ.(对恶有厌恶相。害怕邪恶名为‘愧’，对恶有恐惧相。处于尊重自己(自重)，避开恶，如族姓女(良家妇女)有惭；处于尊重他人，害怕恶，如妓女有愧(于所作罪，对他羞愧)。)

Ottappati (ava+tap(梵tap)热+ya), 罪行感，害怕邪恶，惭愧，忌孽。ottappi,【过】。

Ottappī, Ottāpī(Ottappin & Ottāpin),【形】害怕犯错的，小心谨慎的。

Otthaṭa, (ottharati 的【过分】)已扩展，已掩没。

Ottharaṇa,【中】扩展，掩没。

Ottharati (ava+thar+a﹐Sk. root str), 扩展，掩没( to spread over, spread out, cover)。otthari,【过】。ottharamāna,【现分】。ottharitvā,【独】。

-odaka, odaka-, (< udaka) ,【中】1.水(water)。2.鱼(Pāci.IV,348︰Maccho nāma odako vuccati.)。anodoaka, 无水(without water, dried up Th.2, 265 (= udaka-bhasta ThA.212)。sītodaka, 冷水。

Odakantika,【中】水的附近,【形】以水为最后的洗身。

Odagya (der. fr. udagga),【中】狂喜，洋洋得意(exultation, elation)。

Odana(Sk. odana),【中】【阳】饭(boiled (milk-)rice, gruel )。nāḷikodana﹐管子饭。tilodana,【阳】芝麻饭。kummāsa﹐酸粥(sour milk)。Sīhahanurañño(狮子颚王)的五子：Suddhodano(净饭王，释迦牟尼佛之父), Sukkodano(白饭王), Sakkodano(释迦饭王), Dhotodano(纯饭王，古译：斛饭王), Amitodano(无量饭王，古译：甘露饭王). (见：《中部》Mūlapaṇṇāsa-aṭṭhakathā,pg.1.366；《律部》Pācityādiyojanā﹐pg.98.；《律部》Sāratthadīpanī-ṭīkā(tatiyo bhāgo)pg.3.78)。Suttanipāta-aṭṭhakathā, (CS:p.2.89)的顺序不同：Suddhodano, Amitodano, Dhotodano, Sakkodano, Sukkodano.

Odanakummāsūpacaya, 饭(odana)粥(kummāsa)所积聚(upacaya)(a heap of boiled rice and sour milk, of the body)。

Odanika,【阳】厨子，饭头(a cook)。

Odaniya (<odana, cp. Sk. odanika,【形】饭做的(belonging to rice-gruel, made of rice-gruel)。

Odahati (ava++dah放置+a), 放下，插入，专心的。odabi,【过】。odahitvā,【独】。

Odahana,【中】放下，插入，听。

Odāta,【形】白色的，清洁的。【阳】白色(甲骨文︰白，金文︰白)。odātakasiṇa,【中】白色的禅修器具。odātavasana(=odāta-vasana),【形】穿白衣，在家人。

Odissa,【独】定了义，区(识)了别。

Odissaka,【形】明确的，特别的。

Odhi,【阳】限制，边界。odhiso,【副】有限制地，零碎地。

Odhunāti (ava+dhu+na), 抖落，摆脱。odhini,【过】。

Odhūta, (Odhunāti的【过分】) 抖落，摆脱。

Onaddha, (Onandhati的【过分】) 绑，掩盖，包装。

Onandhati (ava+nandh绑+ṃ-a) 绑，掩盖，包装。onandhi,【过】。

Onata, (Onamati的【过分】) 弯下身，弯下。

Onamati (ava+nam+a), 弯下身，弯下。onami,【过】。onamanta,【现分】。onamitvā,【独】。

Onamana,【中】弯下身，弯下。

Onayhati (ava+nah+ya), 包封，遮没，系住。onayhi,【过】。

Onāha(<ava + nah, cp. onaddha & onayhati),【中】遮盖物，裹尸布(寿衣)(drawing over, covering, shrouding)。

Onīta,【过分】已取走，已移掉。

Onojana,【中】分配，授予式。

Onojeti (ava+nuj +e), 献出，分配。onojesi,【过】。onojita,【过分】。

Opakkamika,【形】突然袭击，痉挛。

Opanayika,【形】领头的，带近来。

Opapātika, opapātī(<upapatti显现﹑往生),【形】化生的(出生时无所托)。

Opamma,【中】直喻，比较。

Opatajja,【中】副王之位。

Opanayika,【形】确实有效的。

Opavayha,【形】可骑的。

Opāta,【阳】陷阱。

Opāteti (ava+pat+e), 使下跌，妨碍。opātesi,【过】。opātita,【过分】。

Opāna,【中】井，免费供应水的地方。anopānabhūtāni,不作井池者。

Opāyika,【形】适当的。

Opiya,【独】放进了。

Opilāpita, (Opilāpeti的【过分】) 浸，使漂浮。

Opilāpeti, Opilāveti (ava+plav+e),浸，使漂浮。opilāpesi, opilāvesi,【过】。

Opuṇati (ava+pu+ṇā), 吹毛求疵，吹开糠皮，筛撒。opuṇi,【过】。opuṇitvā,【独】。DhpA.v.252./CS:pg.2.238.︰“gahapati, ime sattā nāma mahantampi attano dosaṃ na passanti, avijjamānampi paresaṃ dosaṃ vijjamānaṃ katvā tattha tattha bhusaṃ viya opunantī”ti.(诸有情对自己的缺点视若无睹，对别人不存在的缺点认为是存在的，吹毛求疵(原文为︰吹开谷物bhusaṃ viya opunantī)。))

Obhagga,【过分】已打破，已拖垮。

Obhāsa(from obhāsati),【阳】光，光彩(shine, splendour, light, lustre, effulgence; appearance.)。

Obhāsati1 (ava+ bhās(梵bhās)使发光+a or o+bhāsati cp. Sk. avabhāsati), 照耀，发光(to shine, to be splendid)。obhāsi,【过】。

Obhāsati2 (ava + bhāsati fr. bhāṣ; Sk. apabhāṣati), (to speak to (inopportunely), to rail at, offend, abuse)。

Obhāsana,【中】光亮的。

Obhāsita, (Obhāseti的【过分】) 使发光，照明。

Obhāseti (obhāsati 的 【使】), 使发光，照明。obhāsesi,【过】。obhāsetvā,【独】。

Obhāsenta, obhāsayamāna, (Obhāseti的【现分】), 发光，照明。

Oma, omaka,【形】较低的，劣等的。

Omaṭṭha, (omasati 的【过分】), 已接触，已弄脏。

Omaddati (ava+madd压破+a) 压破，擦，压迫。omaddi,【过】。

Omasati (ava+ma+a), 触摸，触及。omasi,【过】。

Omasanā,【阴】omasavāda,【阳】侮辱，责备。

Omāna1 (<o + man, think. The Sk. avamāna is later)不尊敬(disregard, disrespect, contemp & see also avamāna)。

Omāna2(=ḍemāna<ḍī),飞( “flying”)。

Omissaka(o + missaka,【形】mixed, miscellaneous, various (°parisā)

Omukka (Omuñcati的【过分】), 已摆脱，已脱(衣服)。

Omuñcati (ava+muc释放+ṃ-a) 拿掉，解开，脱衣。omuñci,【过】。

Omuñcitvā, (Omuñcati的【独】), 脱掉了一些衣服。

Omutteti (ava+mutt+e), 小便。omuttesi,【过】。

Ora,【中】此岸，这个世界。【形】次等的。orapāra,【中】上下，此岸彼岸。oramattaka,【形】些许的，无关紧要的。orambhāgiya,【形】下界(欲界)的。pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ (=pañcorambhāgiyasaṃyojanāni), 五下分结。

Orambhāgiya-saṃyojana﹐【中】下分结，系缚诸有情于下界(欲界)。断除首三下分结(身见结diṭṭhi-saṃyojanaṃ、戒禁取结sīlabbataparāmāsa- saṃyojanaṃ、疑结vicikiccha-saṃyojanaṃ)成为须陀洹果，断除五下分结(身见、戒禁取、疑、欲界贪、欲界瞋)成为阿那含果。

Oraṃ, orena,【副】在下，在内部，在这边。

Oraka,【形】次等的，低的。

Orabbhika,【阳】羊商，屠羊者。

Orasa(ura, uras breast Vedic aurasa),【形】属于自己的胸脯，合法的，自然的(belonging to one’s own breast, self-begotten, legitimate; innate, natural, own)。

Orima,【形】最低的，在这边的。orimatīra,【中】此岸。

Oruddha, (Orundhati的【过分】) 阻隔，关押。

Orundhati (ava+rudh成长+ṃ-a), 阻隔，关押。orundhi,【过】。

Oruyha, (Oruhati的【独】) 降落，下来。

Oruhati (ava+ruh上升+a), 降落，下来。oruhi,【过】。oruhanta,【现分】。

Oruhana,【中】降落。

Orūḷha, (oruhati 的【过分】), 已降落，已爬下。

Orodha(<orundhati; 梵avarodha),【阳】闺房(harem, seraglio)。rāj’orodhā﹐闺房淑女(harem-lady)，妾(concubine)。

Oropana,【中】拿下，放低，放下。

Oropita, (Oropeti的【过分】) 拿下，放低，搁置。

Oropeti (ava+rup+e), 拿下，放低，搁置。oropesi,【过】。oropenta, oropayamāna,【现分】。

Oropetvā﹐Oropiya, (Oropeti的【独】), 放低了，搁置了。

Orohana,【中】降落。参考 Oruhana。

Orohati, 降落，下来。参考 Oruhati。

Olaggeti (ava+lag+e),垂下，使粘住。olaggesi,【过】。olaggita,【过分】。

Olamba, olambaka,【形】垂下的。【中】支援，重荷。

Olambati (ava+lab+ṃ-a), 垂下，被搁在，吊。olambi,【过】。olamblta,【过分】。

Olambana,【中】吊。

Olambamāna,【现分】吊着。

Olambiya, Olambitvā,【独】吊了，吊下。

Oḷāra, at PvA.110 is with v. l. BB to be read uḷāra.

Oḷārika(fr. uḷāra),【形】毛重的，粗糙的，充足的(gross, coarse, material, ample)。Vbh.2.︰5.Tattha katamaṃ rūpaṃ oḷārikaṃ? Cakkhāyatanaṃ …pe… phoṭṭhabbāyatanaṃ–idaṃ vuccati rūpaṃ oḷārikaṃ.(在此，什么是‘粗色’？眼处(眼净色)、耳处(耳净色)、鼻处(鼻净色)、舌处(舌净色)、身处(身净色)、触色(地、火、风)、颜色、声、香、味，这称为粗色。) Tattha katamaṃ rūpaṃ sukhumaṃ? Itthindriyaṃ …pe… kabaḷīkāro (kabaḷiṃkāro) āhāro–idaṃ vuccati rūpaṃ sukhumaṃ.(在此，什么是‘细色’？女根色、男根色、心色、命根色、食色、水、限界色、身表色、语表色、色轻快性、色柔软性、色适应性、色积聚、色相续性、色老性、色无常性，这称为细色。)

Olikhati (ava+likh抓+a), 刮掉，梳发，编织。olikhi,【过】。

Olikhiya, Olikhitvā,【独】梳了发，刮掉了。

Oligalla,【阳】污水坑。

Olīna, (olīyati的【过分】), 已偷懒，已不活跃。

Olīyati (ava+lī执着+ya), 困住(to stick)，牢记(stick fast)，黏住(adhere﹑cling to)。olīyi,【过】。

Olīyanā,【阴】偷懒，醉心。

Olīyamāna,【现分】落在后面。

Olugga (olujjati 的【过分】), 已跌碎，已腐烂。

Olujjati, 跌碎，腐烂。

Olubbha,【独】倚靠，坚持。

Olokana,【中】看着。olokanaka,【中】窗户。

Olokiya, oloketvā, (Oloketi的【独】)。

Olokanaka (fr. oloketi) ),【形】【中】窗(window)。

Oloketi, voloketi, (ava+lok见+e；BSk. avalokayati or apaloketi), 看着，检查(to look at, to look down or over to, to examine, contemplate, inspect, consider)。olokesi,【过】。olokita,【过分】。

Oloketuṃ,【不】要去看。

Olokenta, Olokayamāna,【现分】看着。

Ovajjamāna,【现分】被劝告，被训诫，被警告。

Ovaṭṭikā,【阴】腰带，(有腰带的)小袋。

Ovadati (ava+vad说+a), 忠告，劝告。ovadi,【过】。ovadita,【过分】。

Ovadana,【中】劝告。

Ovadanta, ovadamāna,【现分】劝诫，劝告。

Ovaditabba,【义】应该劝告。

Ovaditvā, ovadiya,【独】劝诫了，劝告了。

Ovaraka,【阳】内室。

Ovariya, ovariyāna, (ovarati 的【独】), 抑制，防止。

Ovassati (ava+vas住+a), 下雨。ovassi,【过】。ovaṭṭha,【过分】。

Ovassāpeti (Ovassati的【使】), 用雨淋湿。ovassāpesi,【过】。

Ovāda,【阳】忠告，教诫(教导还没发生的事︰「要这样做，不要这样做。」之后反复的教导为教授(anusāsani))。ovādaka, ovādāyaka,【形】劝告人，劝诫者。ovādakkhama,【形】易劝的。

Ovuta﹐ophuta (ava+vuta﹐apāruta)﹐【形】覆障的。【过分】已覆障。

Osakkati (ava+sakk+a), 倒退，落在后面，撤退。osakki,【过】。

Osakkanā,【阴】倒退，落在后面。

Osakkita, (osakkati 的【过分】) 倒退，落在后面，撤退。

Osakkitvā, osakkiya,【独】撤退了，移过一边。

Osaṭa, (osarati 的【过分】)。

Osadha,【中】药。araññamosadha (arañña-m-osadha),森林里的药。

Osadhi , Osadhī,【阴】药草。

Osadhitārakā (osadhi药+tārakā星)【阴】晨星(Venus金星，清晨东方最明亮的星星，亮度-4.4等)、药星(水野弘元译：太白星)。M.79./II,34.︰“Yvāyaṃ, bhante, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā– ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti. (世尊！这离夜晚破晓时，皎明无云天空的太白星，在这两者(与闇夜之大火聚相比)色光中为更美妙、更微妙。」)

Osaraṇa(fr. avasarati),【中】1.进入(return to, going into (Acc.) visiting)。2. 抽离(withdrawal, distraction, drawing or moving away, heresy)

Osarati (ava(=o)+sar(梵sṛ)动转+a), 流动，离开，后退(to flow, to go away, to recede to, to visit)。pp. osaṭa. see also avasarati.

Osāna(fr. osāpeti),【中】结束，停，结论(stopping, ceasing; end, finish, conclusion)。

Osāraṇā,【阴】1.使复原，2.拥挤。

Osāreti (ava+sar(梵sṛ)动转+e), 恢复，复权，解释。osāresi,【过】。osārita,【过分】。osāretvā,【独】。

Osiñcati (ava+sic倾倒+ṃ-a), 倒下，洒。osiñci,【过】。osiñcanta,【现分】。

Osiñciya, osiñcitvā,【独】倒下了，洒了。

Ositta, (osiñcati 的【过分】) 倒下，洒。

Osīdati (ava+sid(梵sad)+a), 下沉。osīdi,【过】。osīdamāna,【现分】。

Osīdana(<osīdati),【中】沉没(sinking)，下堕。

Osīdāpana,【中】使下沉，浸渍。

Osīdāpeti (osīdati 的【使】), 浸，使下沉。osīdāpesi,【过】。osīdāpita,【过分】。osīdāpetvā,【独】。

Ossajati (ava+saj (梵sṛj)+a), 放出，放弃，释放。ossaji,【过】。

Ossajana,【中】释放，解雇。

Ossajja, ossajjitvā,【独】放弃了，释放了。

Ossaṭṭha, (ossajati 的【过分】)已放出，已放弃，已释放。

Oharati (ava+har(梵hṛ)拿+a), 拿掉，拆卸(to take away, take down, take off)。ohari,【过】。ohaṭa, avahaṭa,【过分】。ohacca, ūhacca, 【独】。imper. ohara(= ohārehi PvA.95), 【命】。Caus. I. ohāreti (see avahārati); Caus. II. oharāpeti, 【使】。

Ohāya, (ojahāti 的【独】), 遗弃，放弃。

Ohāraṇa(fr. oharati),【中】移掉，离开正道( lit. “taking away”, leading astray, side-track, deviating path)。DhA.v.56.CS:pg.1.156.︰‘rajoharaṇaṃ rajoharaṇan’ti(去除污垢，去除污垢)(佛陀教导周利盘特除染的方法)。Cp. avaharaṇa.

Ohita, (oharati 的【过分】), 已藏，已置下，已卸。ohitasota, 倾听。

Ohīna (ohīyati 的【过分】), 已遗留。

Ohīyaka,【形】逗留者，被遗留的人。

Ohīyati (ava+hi+ya), 留下来，逗留。ohīyi,【过】。ohīyitvā,【独】。opt. ohiyeyya。

Ohīyana,【中】留下来。

Ohīyamāna,【现分】落在后面。

班迪达森林中心禅师

Teachers （待翻译成中文）

Sayadaw U Pandita passed away on April 16, 2016. The retreat will be led by his chief disciples who provide one-on-one instruction to yogis during these annual retreats.We have listed the teachers below and where possible have provided biographical information. Please note that while all teachers listed may not be available for every retreat, the center will provide the highest caliber and best trained mediation instructors for yogis at the center.  IMG_256

Sayadaw U Pandita

Sayadaw U Pandita-Bhivamsa entered the Mahabodhi Monastery at the age of seven. He became an accomplished Buddhist scholar even before studying meditation under the late Ven. Mahasi Sayadaw. (The Venerable Mahasi Sayadaw is famed for reviving and teaching the practice of Satipatthana meditation to lay people as well as monks and nuns.) Sayadaw U Pandita was considered to be one of the leading authorities in the practice of Satipatthana as taught by his instructor the late Venerable Mahasi Sayadaw. He possessed extensive knowledge in both the theory and practice of Samatha and Vipassana meditation. For over 40 years Sayadaw served as spiritual advisor to retreat centers, monasteries and Buddhist organizations throughout the world. From 1951 to 2014, he traveled to many countries to lead meditation retreats. Formerly the head “abbot” of Mahasi Sasana Yeiktha, in 1993 he became the Ovadacariya Sayadaw (head preceptor, highest position for monks) of Panditarama monastery in Yangon, Myanmar.

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Sayadaw U Pannadipa (Beelin Sayadaw)

Sayadaw U Pannadipa has been teaching meditation since the mid-60s. He is a Nayaka Sayadaw, considered the highest and most respected level of a qualified teacher and is very experienced teaching western yogis. Sayadaw U Pannadipa lived and taught in England for a number of years. For a decade he was the abbot at Tathagata Meditation Center in San Jose, California and continues to teach there.

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Sayadaw U Sasana

Sayadaw U Sasana has been a meditation teacher for over 30 years and is also a Nayaka Sayadaw. He completed the Pali teaching degrees of Sasanadhaja Dhammacariya and Vinaya Paliparagu. Sayadaw has also taught at renowned meditation centers such as Jeyyavati Sasana Yeiktha, Mahasi Sasana Yeiktha and Panditarama. He currently is the Abbot of his own center, Gant Gaw Myaing Sasana Yeiktha in Yangon.

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Kort Che Sayadaw

Kort Che Sayadaw has been a fully ordained monk since 1956. Sayadaw U Pandita and he both grew up in the Bago district and had the same monastic preceptor who looked after their training in the monastic disciple called Vinaya. When he was a novice monk, he learned the scriptures from Sayadaw U Pandita at the Kyitekasan monastery. He came to the Panditarama Forest Center to meditate in 2000 and 2003. In 2006-07, he taught meditation in Nepal and has been guiding yogis at the Panditarama Forest Center since 2008.

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Sayadaw U Pannathami

Sayadaw U Pannathami, also a Nayaka Sayadaw, practiced meditation under the guidance of the late Venerable Mahasi Sayadaw and Venerable Sayadaw U Pandita. He speaks English very well and has guided meditators in retreats in Malaysia, Singapore, Australia, Canada, Switzerland, Nepal, the U.K., and the USA. Sayadaw spends most of the year living and teaching in Australia.

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Sayadaw U Nanujjota

Sayadaw U Nanujjota-Bhivamsa began practicing meditation at the Mahasi Sasana Yeiktha Meditation Center in Yangon when he was 23 years old. After completing his formal studies at the age of 31, he moved permanently to the Mahasi Center in Yangon. Later, in 1991, when he was 36, he moved with Sayadaw U Pandita to the new Shwe Taung Gon Panditarama Meditation Center. Sayadaw U Nanujjota lived in Manchester England for 10 years at the Saraniyadhamma Meditation Center. He is currently living and teaching meditation at the International Buddhist Meditation Center in Kathmandu, Nepal.

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Sayadaw U Pannabhinanda

Sayadaw U Pannabhinanda has lived and taught meditation at Panditarama for many years. He is currently teaching meditation in Malaysia and Singapore.

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Sayadaw U Nandasiddhi

Sayadaw U Nandasiddhi first practiced meditation with Sayadaw U Pandita in 1977. He has lived at Panditarama since 1995. In 1999, Sayadaw U Pandita sent him to Malaysia to teach meditation. In 2005 Sayadaw established the Nirodharama Meditation Centre in at Ayer Tawar Perak Malaysia where he currently resides. In addition to Burmese, Sayadaw speaks Mandarin and English.

Sayalay Ma Vimalanani

Sayalay Ma Vimalanani

Sayalay Ma Vimalanani is a Nepalese nun who has studied and trained with Sayadaw U Pandita in Burma since 1991. In 1999, she completed the rigorous Dhammacariya degree which qualifies her to teach the Buddhist scriptures. After many years of training and translating yogi interviews, she began to guide foreign yogis at the Panditarama Forest Meditation Center in 2006. In addition to teaching yogis during the two-month retreat at Panditarama in December and January, she teaches meditation and Pali at the International Buddhist Meditation Center in Nepal. Sayalay Ma Vimalanani is fluent in Nepalese, English, and Burmese.

来源：美国的班迪达森林中心护持网站 http://www.saddhamma.org/html/teachers.shtml

分析供养经（中部142经）

中部

萧式球译

一四二．分析供养经

 

这是我所听见的：

有一次，世尊住在迦毗罗卫释迦人的榕树园。

这时候，大波闍波提．乔答弥拿著两件新衣前往世尊那里，对世尊作礼，坐在一边，然后对世尊说： “大德，这两件新衣是我为世尊亲手而纺、亲手而织的。大德，愿世尊悲悯，收下这两件新衣吧。”

大波闍波提说了这番话后，世尊对她说： “乔答弥，把这两件新衣送给僧团吧。当这两件新衣送给僧团时，就会成为对我的供养和对僧团的供养。”

大波闍波提第二次对世尊说……

大波闍波提第三次对世尊说： “大德，这两件新衣是我为世尊亲手而纺、亲手而织的。大德，愿世尊悲悯，收下这两件新衣吧。”

大波闍波提说了这番话后，世尊第三次对她说： “乔答弥，把这两件新衣送给僧团吧。当这两件新衣送给僧团时，就会成为对我的供养和对僧团的供养。”

世尊说了这番话后，阿难尊者对他说： “大德，愿世尊收下这两件新衣。大德，大波闍波提对世尊有很大的助益：她是世尊姨母，当世尊母亲命终后，由她哺乳给世尊，由她养育世尊成人。大德，世尊也对大波闍波提有很大的助益：由于世尊的帮助，她皈依佛、皈依法、皈依僧；由于世尊的帮助，她不杀生、不偷盗、不邪淫、不妄语、不饮酒；由于世尊的帮助，她对佛具有一种不会坏失的淨信，对法具有一种不会坏失的淨信，对僧具有一种不会坏失的淨信，具有圣者所推崇的戒；由于世尊的帮助，她对苦没有摇摆，对苦集没有摇摆，对苦灭没有摇摆，对苦灭之道没有摇摆。大德，世尊也对大波闍波提有很大的助益。”

“阿难，正是这样，正是这样。阿难，一个人由于别人的帮助，他皈依佛、皈依法、皈依僧，阿难，我说，这是不易以作礼、起立、合掌、恭敬，以供养衣服、食物、住处、医药用品来回报的。

“阿难，一个人由于别人的帮助，他不杀生、不偷盗、不邪淫、不妄语、不饮酒，阿难，我说，这是不易以作礼、起立、合掌、恭敬，以供养衣服、食物、住处、医药用品来回报的。

“阿难，一个人由于别人的帮助，他对佛具有一种不会坏失的淨信，对法具有一种不会坏失的淨信，对僧具有一种不会坏失的淨信，具有圣者所推崇的戒，阿难，我说，这是不易以作礼、起立、合掌、恭敬，以供养衣服、食物、住处、医药用品来回报的。

“阿难，一个人由于别人的帮助，他对苦没有摇摆，对苦集没有摇摆，对苦灭没有摇摆，对苦灭之道没有摇摆，阿难，我说，这是不易以作礼、起立、合掌、恭敬，以供养衣服、食物、住处、医药用品来回报的。

“阿难，有十四种对人或其馀众生的供养：布施给如来．阿罗汉．等正觉，这是第一种供养；布施给辟支佛，这是第二种供养；布施给如来的阿罗汉弟子，这是第三种供养；布施给进入了阿罗汉果位的道路的人，这是第四种供养；布施给阿那含，这是第五种供养；布施给进入了阿那含果位的道路的人，这是第六种供养；布施给斯陀含，这是第七种供养；布施给进入了斯陀含果位的道路的人，这是第八种供养；布施给须陀洹，这是第九种供养；布施给进入了须陀洹果位的道路的人，这是第十种供养；布施给清除了贪欲的外道，这是第十一种供养；布施给有戒行的凡夫，这是第十二种供养；布施给没有戒行的凡夫，这是第十三种供养；布施给畜生，这是第十四种供养。

“阿难，布施给畜生，可得一百倍回报；布施给没有戒行的凡夫，可得一千倍回报；布施给有戒行的凡夫，可得百千倍回报；布施给清除了贪欲的外道，可得百千乘百千倍回报；布施给进入了须陀洹果位的道路的人，可得不可计、不可量倍回报；更不用说布施给须陀洹，布施给进入了斯陀含果位的道路的人，布施给斯陀含，布施给进入了阿那含果位的道路的人，布施给阿那含，布施给进入了阿罗汉果位的道路的人，布施给如来的阿罗汉弟子，布施给辟支佛，布施给如来．阿罗汉．等正觉了。

“阿难，有七种对僧团的供养：布施给以佛陀为首的比丘和比丘尼僧团，这是第一种供养；布施给佛陀入灭后的比丘和比丘尼僧团，这是第二种供养；布施给比丘僧团，这是第三种供养；布施给比丘尼僧团，这是第四种供养；以少量供养物布施给比丘和比丘尼僧团，这是第五种供养；以少量供养物布施给比丘僧团，这是第六种供养；以少量供养物布施给比丘尼僧团，这是第七种供养。

“阿难，到了将来的时候，僧团里会有一些穿上了袈裟衣但戒行不好、本性邪恶的后人。阿难，我说，即使在那时供养那样的僧团，都可得不可计、不可量倍的回报。阿难，我说，对僧团的供养比对人的供养带来更大的果报。

“阿难，有四种供养与清淨1。什麽是四种供养与清淨呢？

“阿难，有一种供养由布施者使其清淨，不是由受施者使其清淨。有一种供养由受施者使其清淨，不是由布施者使其清淨。有一种供养布施者不能使其清淨，受施者也不能使其清淨。有一种供养由布施者与受施者一起使其清淨。

“阿难，哪一种供养由布施者使其清淨，不是由受施者使其清淨呢？

“阿难，布施者具有戒行、本性善良，受施者戒行不好、本性邪恶。这种供养由布施者使其清淨，不是由受施者使其清淨。

“阿难，哪一种供养由受施者使其清淨，不是由布施者使其清淨呢？

“阿难，布施者戒行不好、本性邪恶，受施者具有戒行、本性善良。这种供养由受施者使其清淨，不是由布施者使其清淨。

“阿难，哪一种供养布施者不能使其清淨，受施者也不能使其清淨呢？

“阿难，布施者戒行不好、本性邪恶，受施者也戒行不好、本性邪恶。这种供养布施者不能使其清淨，受施者也不能使其清淨。

“阿难，哪一种供养由布施者与受施者一起使其清淨呢？

“阿难，布施者具有戒行、本性善良，受施者也具有戒行、本性善良。这种供养由布施者与受施者一起使其清淨。

“阿难，有这四种供养与清淨。”

世尊．善逝．导师说了以上的话后，进一步再说：

“善戒人施恶戒人，

施者有信心欢悦，

深信作施得大果；

施者淨化此供养。

 

恶戒人施善戒人，

施者无信心不悦，

不信作施得大果；

受者淨化此供养。

 

恶戒人施恶戒人，

施者无信心不悦，

不信作施得大果；

施者受者俱不淨。

 

善戒人施善戒人，

施者有信心欢悦，

深信作施得大果；

此施能感大果报。

 

离欲人施离欲人，

施者有信心欢悦，

深信作施得大果；

此是最高财物施。”

 

———————————————————

 

1 “清淨” (visuddhi)在这里有 “正确” 、 “如法” 的意思，然后再引申出：因为供养如法，所以能够带来大果报。

在经文所述的四种供养与清淨之中，第一种因为布施者令供养清淨，所以能为布施者带来大果报。第二种因为受施者令供养清淨，所以也能为布施者带来大果报。第三种因为布施者与受施者都不令供养清淨，所以不能为布施者带来大果报，只能带来小果报。第四种因为布施者与受施者都令供养清淨，所以能为布施者带来更大的果报。另外，在偈颂中还加多一种清淨，就是布施者与受施者都是离欲之人，这种供养是一种最高的财物布施，所以能为布施者带来最大的果报。

原文出处：http://www.chilin.edu.hk/edu/report_section_detail.asp?section_id=60&id=466

安卓手机设置巴利字符输入

手机能够显示巴利字符，就能够设置输入巴利字符，安卓5.0以上的版本一般都能够。百度输入法和讯飞输入法一般都可以安装到使用安卓操作系统的手机上，然后将巴利字符设置成个性短语（或者叫自定义短语）。这里以华为手机为例说明设置方法。（苹果手机有人用文本替换也成功设置巴利字符输入）。

华为手机巴利字符输入设置方法（导入cphrase.ini的方式）（百度输入法）

1.下载 cphrase.zip 并解压缩，得到cphrase.ini文件。

2.文档放在【内部存储】的文件夹中才可导入，查看并记住文档存储的文件夹。如果下载到sd卡中，要在【文件管理】中将cphrase.ini移动到【内部存储】的文件夹中（如：放入Android文件夹）。

3.进入华为手机的【设置】，点选【选择语言和输入法】，如果设置【百度输入法华为版】，就点击下图箭头所指的i

2016-09-04--23_16_33

进入下图的界面，点开【高级设置】：

pali设置2

  1. 点开下图高级设置中的【管理个性短语】：

pali设置3

  1. 点开下图管理个性短语中的【导入个性短语】：

pali设置4

6.点开导入个性短语后，选择存储cphrase.ini的文件夹（如：Android）。

7.点开Android文件夹选择cphrase.ini。

这样输入设置就完成了。

接下来还要进一步熟悉【巴利字母】对应的【英文字母组合】，以便熟练的输入巴利字母。

在高级设置中的管理个性短语中选择【编辑个性短语】，点开下属的几个分组即可看到【英文字母组合】与【巴利字母】的对应关系。

如：aa=1,ā。在输入法中文状态下，输入aa即可打出ā（1表示显示在第一个位置）。显示位置可以自己设置。现在导入文件的输入方式如下：

aa=ā ii=ī ū=ū dd=ḍ nd=ṇ md=ṃ td=ṭ dn=ṅ bn=ñ ld=ḷ

pali设置5

（有李珍珍贤友提供初稿）

 

注：也可以不下载cphrase.ini 文件，直接进入上述“编辑个性短语” 进行设置，按照自己喜欢的编码法方式把下述巴利字符复制进去设置：āīūṭḍṅṇñḷṃ Ā Ī Ū Ṭ Ḍ Ṅ Ṇ Ñ Ḷ Ṃ

小诵经注

小诵经注

Khuddakapāṭha-aṭṭhakathā

Pagoda (49)

Bhadanta Buddhaghosa 佛音尊者 注释

Bhadanta Santagavesaka 觅寂尊者 中译

目录

 

中译序

《小诵经注》（Khuddakapāṭha-aṭṭhakathā）是佛音尊者（Bhadanta Buddhaghosa）注解《小诵经》（Khuddakapāṭha）的注释书，又名《阐明胜义》（Paramatthajotikā）。然而《阐明胜义》有两部分，第一部分是《小诵经》的注释，第二部分则是《经集》的注释，而本书正是第一部分。

巴利三藏圣典的内容如下：

1.《律藏》（Vinayapiṭaka）──包含《经分别（又名比库分别或大分别）》、《比库尼分别》、《大品》、《小品》和《附随》五部分。

2.《经藏》（Suttapiṭaka）──包含五部（尼柯耶），即：《长部》、《中部》、《相应部》、《增支部》和《小部》。《小部》共有十五部分，即：《小诵经》、《法句经》、《自说经》、《如是语》、《经集》、《天宫事》、《饿鬼事》、《长老偈》、《长老尼偈》、《本生经》、《义释》、《无碍解道》、《传记（譬喻）》、《佛种姓》和《所行藏》；在缅甸传统，则再加上《弥林达王问》、《导论》和《藏释》，成为十八部分。

3.《阿毗达摩藏》（Abhidhammapiṭaka）──包含七部论，即：《法集论》、《分别论》、《界论》、《人施设论》、《论事》、《双论》和《发趣论》。

《小诵经》是属于三藏中经藏的《小部》。《小诵经》是三藏当中最小的一部圣典，由九个部分所构成，即：〈皈依〉、〈学处〉、〈三十二行相〉、〈问童子文〉、《吉祥经》、《宝经》、《墙外经》、《伏藏经》及《慈经》。

在《小诵经》中的〈皈依〉、〈学处〉、〈三十二行相〉等顺序，并不是佛陀开示经典的顺序，即佛陀并不是先开示〈皈依〉，再开示〈学处〉等等的，就大家所知道的，佛陀所开示的第一部经是《转法轮经》。《小诵经》之所以先以〈皈依〉再以〈学处〉等这样的顺序，是古代长老们传统上诵经的顺序。

在《小诵经》中，由〈皈依〉──即皈依佛、法、僧三宝，使人们进入佛教之门，乃至出家、受具足戒；戒是定、慧的基础，由〈学处〉使人们建立起戒，即使在〈学处〉中的内容为十学处，但其中有几戒也是与在家居士的五戒所共通的，在《清净之道》也提到：在家居士的常戒为五戒，假如可能的话，则可受持十戒；以〈三十二行相〉来清净所依的色身，并且以三十二身分做为禅修的所缘，来修习、净化心，修习三十二身分不但可以舍离对身体的执着，而且特别有对治贪爱自他色身的功效；由〈问童子文〉以各种方式来显示修习智慧之门，这里的“童子”是特指沙马内勒〔沙弥〕而说的，这〈问童子文〉的十个问答，是佛教的基本知识；以《吉祥经》来显示想要吉祥者所应做的事，其中世尊教导了三十八种吉祥事；以《宝经》来达成守护他人，并防御由于非人等因缘所生起的诸多灾难；由于吝啬、不布施及妨碍他人布施等缘故，有些众生投生在饿鬼界，以《墙外经》来指出人们为先亡指定作布施的方法，并鼓励人们为有血亲关系的先亡作布施，回向功德给他们；以《伏藏经》来显示造了诸福的成就，对於有些人为了某些事缘来藏宝藏，本经世尊特别指出布施、持戒、修定等更殊胜的“福藏”；以《慈经》来显示修慈的方法及有舍断瞋恚能力的禅修业处，并以慈禅为基础来证得圣地，如此这部《小诵经》就很圆满了。

巴利圣典不仅有完整的三藏，更有其完整的注释书和各种复注。巴利圣典至今仍然是南传佛教徒所依循的教典，身为南传比库的我们，自有从事学习与编译巴利圣典为中文的责任。我们期盼未来能有一批有志研习巴利圣教的年轻佛教徒，在利用三、五年的时间来精勤禅修之后，能有次第地学习巴利圣典，将来把它们一一地翻译成中文，以俾益来学！

个人翻译此书，在考量上，尽量以忠于巴利原意为主，其中也参考了智髻尊者（Ven. Ñāṇamoḷi）的英译本。为了方便学者进一步查阅相关原典，大都在注脚附上了出处。由于巴利语与中文在语系上极不相同，并且限于个人的才学疏浅，在译文上的不足之处盼请读者见谅！或许未来会另写一本《小诵经浅释》，使初学者更易于理解其中的涵义。

觅寂个人之所以翻译巴利圣典，一方面是为了能抛砖引玉，希望以此激励更多人来参与这项翻译巴利圣典的佛教使命；另一方面，想奉献自己所学，以报答三宝之恩。 觅寂译文当中可能有不少缺失之处，期勉来学假如发现当中有错误之处，只要不把正确改成错误的，都可一一改正，无须 觅寂的同意，当然能够以此为基础来重新翻译也是很好的。 觅寂以为，巴利圣典是佛教的无价资产，并非翻译者或出版者所能独自垄断的，不应把佛法拿来贩卖，所以没有版权问题，只要不以商业来贩卖，任何人都可免费翻印流通的。

完成本书的翻译，感谢各方助缘，愿他们的善业，成为体证涅槃的助缘！

愿世尊正法久住世间！

愿一切众生离苦得乐！

Santagavesaka Bhikkhu 觅寂比库

序于台湾彰化员林 寂静精舍

2009年11月19日

⊙本书的翻译与校对方面，错误之处在所难免，当你们在发现其中的错误或错字之时，请不吝告知 觅寂，以方便更正；想要获取最新版本的电子书者，请在 觅寂的云端硬碟“https://onedrive.live.com/?cid=B7AD4DBC5664F05C&id=B7AD4DBC5664F05C%21108”下载，或以 “santagavesaka@gmail.com”电子邮件向 觅寂告知，谨此致谢。

凡 例

1. 括弧（）内的字是译者为了补足语气，以及帮助读者理解，依文意加入的。

2. 括弧〔〕内的字可以取代前面的字或文句。

3. 括弧【1】内的数字是巴利圣典协会（Pāḷi Text Society）版巴利原文的页码。

4. 括弧(pg.001)内的数字是缅甸第六次结集（Chaṭṭha Saṅgāyana）版巴利原文的页码。

5. 为了方便学者进一步查阅巴利原文，我们尽可能在注脚附上出处。

6. 在我们所引的巴利圣典当中，凡是巴利圣典协会有出版的，我们所引用的冊数和页码即是巴利圣典协会版的；否则，即采用缅甸第六次结集版的冊数和页码，请见略语表的 “※”标号。

7. 若读者想从我们所引的冊数和页码查阅元亨寺所出版的《汉译南传大藏经》，《汉译南传大藏经》行首的阿拉伯数字，即是巴利圣典协会版巴利原文的页码。只是巴利圣典协会版的《律藏（Vinaya Piṭakaṃ）》之冊数顺序── I、II、III、IV、V，在《汉译南传大藏经》是03、04、01 、02、05。

8. 我们所采用出处的略语，其表示为：“A.”表示《增支部》，其余的请见略语表；罗马字母“i,ii,iii”等表示冊数；“p.1,2,3”等表示页数；“v.1,2,3”等表示偈颂的数目。

略语表

A.＝Aṅguttara Nikāya 《增支部》

AA.＝Aṅguttara Nikāya Aṭṭhakathā＝Manorathapūraṇī

《增支部注》＝《满足希求》

Abhs.＝Abhidhammatthasaṅgaha 《摄阿毗达摩义论》

Bu.＝Buddhavaṃsa 《佛种姓》

Cnid.＝Cullaniddesa 《小义释》

Cyp.＝Cariyāpiṭaka 《所行藏》

D.＝Dīgha Nikāya 《长部》

DA.＝Dīgha Nikāya Aṭṭhakathā＝Sumaṅgalavilāsinī

《长部注》＝《善吉祥美》

Dhp.＝Dhammapada 《法句经》

DhpA.＝Dhammapada Aṭṭhakathā 《法句经注》

Dhs.＝Dhammasaṅgaṇī 《法集论》

DhsA.＝Dhammasaṅgaṇī Aṭṭhakathā＝Atthasālinī

《法集论注》＝《殊胜义》

Itv.＝Itivuttaka 《如是语》

J.＝Jātaka 《本生经》

JA.＝Jātaka Aṭṭhakathā 《本生经注》

Kkvt.＝Kaṅkhāvitaraṇī 《疑惑度脱》

Khp.＝Khuddakapāṭha 《小诵经》

KhpA.＝Khuddakapāṭha Aṭṭhakathā ＝Paramatthadīpanī

《小诵经注》＝《阐明胜义》

Kv.＝Kathāvatthu 《论事》

M.＝Majjhima Nikāya 《中部》

MA.＝Majjhima Nikāya Aṭṭhakathā＝Papañcasūdanī

《中部注》＝《破除迷障》

Mil.＝Milindapañha 《弥林达王问》

Mnid.p.1.＝Mahāniddesa 《大义释》

Pev.＝Petavatthu 《饿鬼事》

PevA.＝Petavatthu Aṭṭhakathā 《饿鬼事注》

Ps.＝Paṭisambhidāmagga 《无碍解道》

Ptn1.＝Paṭṭhāna, Tika Paṭṭhāna 《三法发趣论》

Ptn2.＝Paṭṭhāna, Duka Paṭṭhāna 《二法发趣论》

Pug.＝Puggalapaññatti 《人施设论》

S.＝Saṃyutta Nikāya 《相应部》

SA.＝Saṃyutta Nikāya Aṭṭhakathā＝Sāratthappakāsinī

《相应部注》＝《显扬心义》

SārṬ.=Sāratthadīpanī Ṭīka 《阐明实义复注》

SN.＝Sutta Nipāta 《经集》

SNA.＝Sutta Nipāta Aṭṭhakathā＝ Paramatthadīpanī

《经集注》＝《阐明胜义》

Thag.＝Theragāthā 《长老偈》

Ud.＝Udāna 《自说经》

Vbh.＝Vibhaṅga 《分别论》

VbhA.＝Vibhaṅga Aṭṭhakathā＝Sammohavinodanī

《分别论注》＝《除遣痴迷》

Vin.＝Vinaya Piṭaka 《律藏》

VinA.＝Vinaya Piṭaka Aṭṭhakathā ＝Samantapāsādikā

《律藏注》＝《普端严》

Vism.＝Visuddhimagga 《清净之道》

VismṬ.＝Visuddhimagga Mahāṭīkā＝Paramatthamañjūsā

《清净之道大复注》＝《胜义宝箱》※

Vv.＝Vimānavatthu 《天宫事》

Namo tassa Bhagavato Arahato Sammāsambuddhassa.

礼敬彼世尊、阿拉汉、正自觉者

《小诵经注──阐明胜义I》

Khuddakapāṭha-aṭṭhakathā

Paramatthajotikā I

三皈依注

Saraṇattayavaṇṇanā

（Buddhaṃ saraṇaṃ gacchāmi.

Dhammaṃ saraṇaṃ gacchāmi.

Saṅghaṃ saraṇaṃ gacchāmi.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi.

Dutiyampi dhammaṃ saraṇaṃ gacchāmi.

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

Tatiyampi buddhaṃ saraṇaṃ gacchāmi.

Tatiyampi dhammaṃ saraṇaṃ gacchāmi.

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

我皈依佛。

我皈依法。

我皈依僧。

第二次我皈依佛。

第二次我皈依法。

第二次我皈依僧。

第三次我皈依佛。

第三次我皈依法。

第三次我皈依僧。[1]）

（本书序论）

【11】(pg. 001)“我皈依佛，我皈依法，我皈依僧。（Buddhaṃ saraṇaṃ gacchāmi, Dhammaṃ saraṇaṃ gacchāmi, Saṅghaṃ saraṇaṃ gacchāmi.）”，这皈依的开示乃是诸小（圣典）[2]的开端。现在为了显示、分别、开显这（诸）小（圣典）的注释──《阐明胜义》的涵义而作此说：

“礼敬了三宝——最上应礼敬者，

我将要解释——某些诸小（圣典）的涵义。

诸小（圣典）是深奥的，有些甚至是很难解释

的，

尤其像我这般，在教法中尚未觉悟者。

然而直到今天，尚未破坏先前诸导师[3]的抉择，

而且大师的九分教法[4]，同样的还保留着。

因此我想（立足于——大师的九分）教法，

以及依于古代（诸导师）——的抉择来解说此

义。

并不是想要自我称赞，也不是为了轻毁他人，

由对正法的诸多尊敬，因此请专心地倾听！”

（确定《诸小圣典》的范围）

此中(pg.002)，对所说的“我将解释某些诸小（圣典）的涵义”，在确定了“诸小（圣典）”（的范围）后，过后我将解说其涵义。

“诸小（圣典）”是《小部》的一部分，而《小部》是五部（nikāya,尼柯耶）的一部分。五部〔尼柯耶〕是指：

“长、中与相应，增支及诸小，

这五部从法、从义都深奥。”【12】

此中，《梵网经》等三十四经为《长部》（Dīghanikāya）；《根本法门经》等一百五十二经为《中部》（Majjhimanikāya）；《渡瀑流经》等七千七百六十二经为《相应部》（Saṃyuttanikāya）；《心遍取经》等九千五百五十七经为《增支部》（Aṅguttar-anikāya）；《小诵（经）》、《法句（经）》、《自说（经）》、《如是语》、《经集》、《天宫事》、《饿鬼事》、《长老偈》、《长老尼偈》、《本生（经）》、《义释》、《无碍解（道）》、《传记》（Apadāna,譬喻；圣格言）、《佛种姓》、《所行藏》，（以及）除了《律藏》（Vinayapiṭaka）、《阿毗达摩藏》（Abhidhammapiṭaka）、四部〔尼柯耶〕外，其余的佛语为《小部》（Khuddakanikāya）[5]。

为什么这称为“小部”呢？由于诸多小法蕴的群聚与住处，因此以群聚与住处称为“部〔尼柯耶〕”。如说[6]：“诸比库（bhikkhu），我不见有其他一部类如此多元性，诸比库，就像这畜生趣的生物一般。[7]”的例子是从（佛）教而来的；而“波尼奇（poṇiki）[8]部、七卡利卡（cikkhallika）部”如此等（的例子）则是从（教外的）世间（而说的）。（本书的目的）即是为了显示、分别、开显这系属于经藏《小部》一部份的“诸小（圣典）”之涵义。

这“诸小（圣典）”是由〈皈依〉、〈学处〉、〈三十二行相〉、〈问童子文〉、《吉祥经》、《宝经》、《墙外（经）》、《伏藏（经）》、《慈经》九部分所构成的《小诵》（Khuddakapāṭha）为初，（这样的）排列（顺序）乃是采用诸导师辗转传诵的方式，而不是佛陀开示的（顺序）。

在世尊所开示的：

“经多生轮回，流转中寻找，

未见造屋者，再再受生苦。【13】

见你了(pg. 003)造屋者，你将不再造屋，

你一切栋梁坏，屋顶已经摧毁；

我心已达无为，已证灭尽诸爱。[9]”

这两首偈颂是所有〔一切〕佛语当中（世尊）最先（说出）的；然而这（两首偈颂世尊）只是以心诵出，并非用言语说出的。但在：

“热诚静虑婆罗门[10]，当诸法显现之时，

灭其一切诸疑惑，他知那有因之法。[11]”

这首偈颂则是（世尊）最初用言语诵出的（佛语）。因此，我将开始解释这始于“诸小（圣典）”的《小诵经》之九个部分的涵义。

（净化因缘）

而且其开端为此：“我皈依佛，我皈依法，我皈依僧。”此是解释该义方法的本母：

“由谁、何处、何时，为什么说三皈依？

（世尊）最先说的不是（三皈依），

为何在此最先说？

在此如此净化因缘后，从此之后：

解说佛陀、行皈依，以及行（皈依）者。

我们阐明破、未破、果，

以及所应行（皈依的对象）；

‘皈依法’等二种，也是依此所知的方法。

说明与确定顺序的原因，

并且以譬喻阐明此三皈依。”

此中，在第一首偈颂有：“这三皈依由谁所说的？在哪里说的？何时说的？为什么说的？【14】如来所未最先说的（三皈依），为何在此最先说呢？”五个问题，这些(pg. 004)（问题）的回答为：

“由谁所说？”：是由世尊说的，而不是由诸弟子、诸仙人（isi）或诸天（所说的）。

“在哪里（说的）？”：在巴拉纳西（Bārāṇasī,波罗奈）仙人降（处）的鹿（野）苑（开示的）。

“何时（说的）？”：在亚思（Yasa,耶舍）尊者和（他的）朋友们（证）得了阿拉汉后，（当时世间共有）六十一位阿拉汉，为了世间众人的利益而说法时（在那时候开示的）[12]。

“为什么（说的）？”：为了（使令）出家和达上。如说：“再者，诸比库，应如此令出家、令达上：首先令剃除须发，披着袈裟衣，令上衣偏袒一肩，礼敬比库们之足，蹲踞〔提着脚跟〕而坐，令合掌，应（对受戒者）说：‘你如此说：“我皈依佛，我皈依法，我皈依僧。”’”[13]

“为何在此最先说呢？”：当知，当这大师的九分教法以三藏来摄益后，（再）采用先前诸导师（ācariya）的传诵方式（vācanāmagga,语道）。由于这种方式〔道〕使诸天（与）人们成为近事男（upāsaka,在家居士）或出家而进入（佛）教，因此使进入教法的（此传诵）方式〔道〕──《小诵》在此最先说出。

已作净化因缘了。

（解释三皈依）

（解说佛陀）

现在对所说的：“解说佛陀、行皈依，以及行（皈依）者”（的解说如下）——此中，已体证、已遍修对一切诸法无障碍智相、无上解脱执取（五）蕴相续所施设的（差别有情），或者以一切知智为足处〔近因〕，执取现观诸谛[14]所施设的差别有情为“佛陀（Buddha）”[15]。如说：“‘佛陀’——(pg. 005)彼世尊自成、无师，对先前所未闻之法自己已觉悟诸谛，并于此获得一切知性，并于诸力得自在。[16]”

到此是从义理来解说佛陀。

若从文字，当知“‘已觉悟者’为佛陀；‘令觉悟者’为佛陀”如此等方式。然而对这所说的“佛陀”，佛陀是什么涵义呢？“‘已觉悟诸谛者’为佛陀；‘令人们觉悟者’为佛陀；以一切知者为佛陀；以已见一切者为佛陀；以无其他引导者为佛陀；以萌【15】发者为佛陀；以漏尽而称为佛陀；以无随烦恼而称为佛陀；‘一向（ekanta,一边；绝对；完全）离贪者’为佛陀；‘一向离瞋者’为佛陀；‘一向离痴者’为佛陀；‘一向无烦恼者’为佛陀；‘已达一趣向道者’为佛陀；‘已独自觉悟无上正自觉者[17]’为佛陀；‘已破除未觉而获得觉悟者’为佛陀；此‘佛陀’之名，非由母亲所取，非由父亲所取（非由兄弟所取，非由姊妹所取，非由朋友、同伴所取，非由亲戚、血亲所取，非由沙门、婆罗门所取，非由诸天所取），这乃是究竟解脱的诸佛、诸世尊在菩提树下，当他们获得、证知一切知智的同时所施设的为‘佛陀’。[18]”

而且，在此就如世间在得达（avagantā,了知）时称为“得达者”；同样的，“已觉悟诸谛者”为佛陀。就如使叶干枯的风称为“叶枯者”；同样的，“令人们觉悟者”为佛陀。“以一切知者为佛陀”——是指有觉悟一切法的能力而觉悟者，称为“佛陀”。“以已见一切者为佛陀”——是指有使觉悟一切法的能力而觉悟者，称为“佛陀”。“以无其他引导者为佛陀”——是指并非由他人使觉悟，只是由自己觉悟者，称为“佛陀”。“以萌发者为佛陀”——是指从种种功德萌发者，就如莲花之开花一般，所以称为“佛陀”。“以漏尽而称为佛陀”如此等——就如觉醒的男子由于(pg.006)舍断了疲惫 “使萎缩之法”的心而消灭了睡眠[19]一般；同样的，已灭尽一切烦恼睡眠而觉醒者，因此称为“佛陀”。“已达一趣向道者为佛陀”——这种说法乃是从往趣之义的方式来显示觉悟之义，就如已到达道路（终点）的男子称为到达者一般；同样的，已达一趣向道者也称为 “佛陀”。“已独自觉悟无上正自觉者为佛陀”——什么是非由他人使觉悟故为佛陀呢？只是由自己已现自觉悟无上正自觉，所以称为“佛陀”。【16】“已破除未觉而获得觉悟者为佛陀”——此由语词的方式为“菩提（buddhi）、菩当（buddhaṃ）、钵多（bodho）”，在此犹如从青、红特质相应的称为青布、红布一般；同样的，为了使能够了知而说：“与觉悟之德相应者为佛陀”。从此之后（的句子）：“此‘佛陀’之名非由……”如此等，所说的乃是为了觉悟之义随行于义理（所做的）此施设。当知一切文句与佛陀相关的字，乃是以同样的方式而能成就其义。

这是从文字来解说佛陀。

（解说行皈依与行皈依者）

现在，在行皈依等，“皈依处”——就如“它杀”为皈依（saraṇaṃ），即“已行皈依者由其行皈依而杀害、破坏、除去、消灭（其）怖畏、战栗、痛苦、恶趣、烦恼”之义。

或者，由他转起利益与遮止不利而杀害诸有情的怖畏为“佛陀”；由使渡过（三）有（bhava）的沙漠以及给与安稳〔苏息〕为“法”；以少有所作（如给与布施、供养、恭敬的机会）而得大果的原因为“僧”。因此以此方式这三宝为 “皈依（处）”。

“行皈依（saraṇagamana）”——由该净信、该尊重而杀害、灭除了烦恼，转起那依怙的行相，或者不由他人之缘所生起的心为 “行皈依”。

“皈依者（gamaka）”——具备（生起）该（心）的有情（为“皈依者”[20]），他行该皈依，即以上述方式心生起：“这（三宝）是我的皈依，这是我的依怙”，如此导入之义。

而且（有些皈依者）在入（皈依）之时，如搭巴士（Tapassu）、跋利卡（Bhallika）等一样地受持：“尊者，我们皈依世尊及法，愿世尊忆持我们(pg. 007)为近事男（upāsaka,在家居士）。[21]”或者像马哈咖沙巴（Mahākassapa,大迦叶）等以入为弟子的情况一样（说）：“尊者，世尊是我的导师（satthā），我是（世尊的）弟子。[22]”或者像梵寿（Brahmāyu）等的倾向一样：“在如此说时，梵寿婆罗门从座而起，上衣偏袒一肩，向世尊合掌，以自说说出三遍：‘礼敬彼世尊、阿拉汉、正自觉者；礼敬……略……【17】觉者。’[23]”

或者如致力于业处的（禅修者）一样，把自己奉献（给三宝）；或者就如圣人一般，已断了皈依的杂染。如此以各种方式从（所缘）境和作用而入（皈依）。

这是解说行皈依与行（皈依）者。

（阐明破、未破及果）

现在，接着对所说的“我们阐明破、未破、果，以及所应行（皈依的对象）”，（以下）这是对破等的阐明：

“破”——已如此行皈依的人有两种行皈依的破：有罪的与无罪的。死亡是无罪的（破其所行皈依）；有罪的（破其所行皈依）为采用〔转起〕所说的（皈依）方式对待（佛陀以外）其他的导师；以及采用〔转起〕所说的（皈依）相反的方式，而这两种（破其所行皈依）只会发生在凡夫上。

“杂染”——由于对佛陀诸德生起〔转起〕无智、怀疑、邪智，以及由生起〔转起〕不恭敬等使他们的皈依成为杂染。而诸圣人的皈依只有不破和无杂染的皈依。如说：“这是不可能〔无处〕、不会发生〔无余地〕的，凡见成就的人可能指出其他人为导师。[24]”对于诸凡夫，只要他们的皈依还没有达到破，他们的皈依就未破。

“果”——有罪地破了他们的皈依，以及（其皈依）是有杂染的，则有不可爱的果；无罪（地破了他们的皈依，因为）没有异熟〔果报〕，所以没有果。而未破（皈依）的结果，只会给与可意的果，如说：

“凡已(pg. 008)皈依佛陀者，将不会投生苦界；

在舍弃人身之后，他们将圆成天身。[25]”

此中，已行皈依的（圣者）由于已断了行皈依的杂染，所以他们将不会投生苦界；而其他的行皈依者则（可能） 将投生（苦界）。当知这是这首偈颂的意趣。

到此乃是阐明破、未破和果。

（解说所应行皈依的对象）

对解说所应行（gamanīya）（皈依的对象），（反对者）责难说：“我皈依佛（Buddhaṃ saraṇaṃ gacchāmi）”，在此凡行皈依佛者，假如他前往（gaccheyya）佛（buddhaṃ）或皈依（saraṇaṃ），则在一语句（敘述）两处是没有意义的。为什么？假如以去〔往趣（gamana）〕的动词有两个受词，就如假如用“他带羊（去）村”等一般，诸文法家是不想要有两个被动受词的，只有“他去【18】东方，他去西方[26]”等才有意义。

（答）：并非（如此）。同一使役动词的状态并不是佛（和）皈依（两字）的意趣。假如在同一使役动词的状态有他们（佛和皈依两字）的意趣，则丧失〔击破〕其心者也会有在前往佛陀（处）之时，而成已行皈依。因此，已行皈依者，他只是向那殊胜的“佛陀”。

（问）：虽然如此，然而“此皈依安稳，此皈依最上[27]”之语，难道不是同一使役动词吗？

（答）：并非（如此），这里只是该状态而已。在此，同一使役动词状态的意趣只在偈颂的（一）行：行了皈依这佛等三宝称为破除怖畏，其皈依的情况是无例外地“安稳皈依与最上皈依”，这是同一使役动词状态的意趣。然而，若有在余处与往趣相结合，则其皈依不足以成就，所以并非此意趣。（因此你的责难）并未得逞。

（问）：在“得由（āgamma,来；由于）此(pg. 009)皈依，解脱一切苦[28]”，这里（文中）与往趣相结合而行皈依成就，（难道不是）同一使役动词吗？

（答）：并非（如此），也还是在之前所说过失的范围。即使在这当中有同一使役动词的状态，即使已击破心者在来皈依了佛、法、僧，他当能解脱一切苦。如此只是在先前所说过失的范围，我们的义理并没有过失，所以这个（责难）并未得逞。

就如：“阿难，凡来到（像）我（这样）善友者，（遭受）生法的有情他们（将）从生解脱。[29]”这里是指有情在藉由（像）世尊（这样）善友的威力而解脱时，所以说：“来到……善友……解脱。”这里也是如此，在藉由皈依佛、法、僧的威力而解脱时，而说：“得由此皈依，解脱一切苦。”当知如此是这里的意趣。

即使如此，一切方式的所应行性，既不是与佛陀结合，也不是与皈依结合，也不是与（佛陀与皈依）两者（结合）。以及愿望[30]：“我去（皈依）”为所说的皈依者其所应行（皈依的对象），从那所应说与此处相结合，因此而说，此处只是以佛陀为应行（皈依）的对象。为了显示行（皈依）的行相之义，皈依之词为：“我行‘皈依佛’，这是我的依怙[31]，破除[32]痛苦和给与【19】利益者。”以此意趣：“我前往、奉侍、亲近、尊敬此（三宝）。或者我如此了知，我（如此）觉知。”由于举凡字根有“去（gati）”的涵义，它们也有“觉（buddhi）”的涵义。

（问）：（在此并）没有附加“如是（iti）”的字，那是适当的吗？

（答）：并非如此，在那里是有的。

（问）：假如那里有“如是”之义，如在：“他如实了知‘色无常、色无常’[33]”如此等有“如此（iti）”的字一样，（应有“如此”的字相结合，）然而并没有结合（“如此（iti）”的字），因此并不适当？

（答）：并非如此。为什么呢？是含有该义的。（如）在：“凡已皈依佛、法及僧者”如此等一般，这里也（当）有“如此（iti）”之字义存在，但现在并没有“如此（iti）”之字在一切处结合。就如对“如此（iti）”之字相结合，应以（“如此iti”之字）未结合之义而使令了知，以及在其他如此种类（也是如此），因此那是没有过失的。

在“诸比库，我允许以三皈依出家[34]”等只是皈依为所应行（的对象）。

（问）：如前所说的：“皈依之语乃是为了显示往趣的行相”，这也没有与“如此（iti）”的字相结合？

（答）：并(pg. 010)无不适当。为什么呢？该义是存在。此中实有该义存在。就如前面（所说）的一样，当知即使未结合，也是有结合的。

其他方式则为之前所说过失的范围，因此只当取随所教导的。

这是解说所应行（皈依的对象）。

（解说皈依法及僧）

现在，对所说的：“‘皈依法’等二种，也是依此所知的方法。”在前面〔那里〕所说的：“我皈依佛”，以及在前面〔那里〕所解释的义理方式，当知在“我皈依法，我皈依僧”这两句也是（同样的方式）。

此中，法（与）僧只有义和字的解说与（佛）不同，其余的则与所说的相同。因此，在此我们只就不同的部分做解说。

“法（Dhamma）”——有些（导师主张）：“法为道、果（与）涅槃。”

我们容许：“已修的道及已证知的涅槃，由保持不堕苦界，给与最上安稳〔苏息〕，以及离贪的道，只在此涵义为法。”

在此，我们取《最上净信经》（Aggapasāda Sutta）为例来说：“诸比库，只要诸法是有为的，八圣道支可说是它们当中最上的[35]”【20】如此等。

“僧（Saṅgha）”——具备四种圣道、四沙门果[36]及住定的蕴相续之人的团体为僧，（他们）是由见（和）戒所组成的群体。而且世尊也如此说：“阿难，你认为如何？凡我所证知而说的法，这即是：四念处、四正勤、四神足、五根、五力、七觉知、八圣道支。阿难，即使才两位比库，你见到对这些法有不同的主张吗？[37]”

这确实是指胜义僧为所应行“皈依的（对象）”，而且在诸经也说：“应受供养、应受供奉、应受布施、应受合掌，是世间的无上福田。[38]”(pg. 011)

这位已皈依者即使对其他（个别）的比库僧、比库尼僧、以佛陀为首的僧团，或者以分为四群（四人僧、五人僧、十人僧）等（的僧团），乃至一人在世尊（的教）法中出家的通俗僧行礼敬等，其行皈依既没有破，也没有杂染[39]。此是这里的不同。

这（僧）和第二（法）行皈依的破、未破等其余规定的解说，当知只是如前所说的方式。

此乃是解释“皈依法”等二种，也是依此所知的方法。

（说明与确定顺序的原因）

现在，对“说明与确定顺序的原因” ，此中由：“一切有情之上首”，所以佛陀为三皈依一词之初；由（佛陀）他为根源，由他所教导，因此其次为法；该法的保持与奉行者，所以最后为僧。或者以促成一切有情利益者，所以佛为初；由他为起源（带给）一切有情利益性，所以其次为法；由为体证利益的实践者与已体证利益者，所以最后为僧。在确定了皈依的情况后，即已阐明了。

如此为说明与确定顺序的原因。

（以譬喻来阐明三皈依）

现在当解说上面所说的“并且以譬喻，阐明此三皈【21】依”。此中，佛如满月；他所演说的法如月亮所散发的光辉；僧如由满月光辉在世间所生的喜悦[40]者。佛如刚升起的太阳；所演说的法如那光芒之网；僧如由那（光芒）破除黑暗的世间。佛如燃烧丛林的人；法如燃烧丛林之火，燃烧烦恼丛林；僧如烧了丛林的那块土地成了农田，燃烧了烦恼而成为福田。佛如大乌云；法如雨水；僧如在乡间下雨而止息的灰尘，止息了烦恼尘。佛如(pg. 012)善调御师；正法[41]如调伏骏马的方法；僧如已善调伏的骏马之团体。佛如外科医生，拔除一切见箭；法如拔除箭的方法；僧如已拔除箭的人，拔除了见箭。佛如眼科医生，切开愚痴的白内障；法如切除白内障的方法；僧如已切除白内障而眼明净的人，切除了愚痴的白内障，拥有明净的智眼。佛如善巧的医生，能医治有随眠烦恼的病；法如正确应用的药；僧如由使用药而善治愈[42]了疾病的众人，善治愈了烦恼病的随眠。或者佛如善指导者；法如善道，（能到达）安稳的目的地；僧如已行道者，到达了安稳的目的地。佛如善巧的船师；法如船；僧如成功到达彼岸的人。佛如喜马拉雅山（himavā,雪山）；法如由该（山）所生的草药；僧如由服药而无病的人。佛如施财者；法如财宝；僧如随其所欲地获得了财宝的人，正确地获得了圣财。佛如示〔指出〕【22】伏藏者；法如伏藏；僧如获得伏藏的人。再者，佛如能给与无畏的英勇男子；法如无畏；僧如成就无畏的人，究竟成就无畏[43]。佛如（给与）安稳〔苏息〕者；法如安稳；僧如安稳的人。佛如善友；法如有益的教示；僧如依照那有益的教示[44]而到达一切处[45]的人。佛如宝矿地；法如财宝的精髓；僧如受用财宝精髓的人。佛如为王子洗浴者；法如洗头沐浴水；僧如已善洗浴的王子众，沐浴[46]了正法水。佛如装饰品的制造者；法如装饰品；僧如经装饰的王子众，以正法来庄严。佛如旃檀（candana）树；法如由该（树）所生的香；僧如由受用旃檀而寂静热恼的人，由受用正法而寂静了热恼。佛如给与法遗产者[47]；正法[48]如遗产；僧如继承遗产的儿子众，继承正法的遗产。佛如(pg. 013）已开的莲花；法如由该（花）所生的蜜；僧如享用那（蜜）的蜂群。如此为并且以譬喻，来阐明三皈依。

到此乃先前的：“由谁、何处、何时，为什么说三皈依”等，为了解释该义所列出的四首偈颂方法本母，该义已经阐明了。

《小诵经》的注释——《阐明胜义》

〈三皈依〉的解释已结束

II

学处注

Sikkhāpadavaṇṇanā

（1. Pāṇātipātā veramaṇī-sikkhāpadaṃ samādiyāmi.

2. Adinnādānā veramaṇī-sikkhāpadaṃ samādiyāmi.

3. Abrahmacariyā veramaṇī-sikkhāpadaṃ samādiyāmi.

4. Musāvādā veramaṇī-sikkhāpadaṃ samādiyāmi.

5. Surāmerayamajjapamādaṭṭhānā veramaṇī-sikkhāpadaṃ samādiyāmi.

6. Vikālabhojanā veramaṇī-sikkhāpadaṃ samādiyāmi.

7. Nacca-gīta-vādita-visūkadassanā veramaṇī-sikkhāpadaṃ samādiyāmi.

8. Mālā-gandha-vilepana-dhāraṇa-maṇḍana-

vibhūsanaṭṭhānā veramaṇī-sikkhāpadaṃ samādiyāmi.

9. Uccāsayana-mahāsayanā veramaṇī-sikkhāpadaṃ samādiyāmi.

10. Jātarūpa-rajatapaṭiggahaṇā veramaṇī-sikkhāpadaṃ samādiyāmi.

1. 我受持离杀生学处。

2. 我受持离不与取学处。

3. 我受持离非梵行学处。

4. 我受持离妄语学处。

5. 我受持离（饮）放逸原因的谷酒、花果酒（和）酒类学处。

6. 我受持离非时食学处。

7. 我受持离观（听）跳舞、歌唱、音乐、表演学处。

8. 我受持离戴持、涂抹、装饰原因的花鬘、涂香、香学处。

9. 我受持离（坐卧）高、大坐卧具学处。

10. 我受持离接受金银（钱）学处。[49]）

（学处诵的本母）

如此显示了由行皈依而进入（佛）教，为了显示已进入（教法）的近事男或出家者首先应当学的诸学处（sikkhāpada），已经列出了〈学处诵〉，现在这是为了解释该义的本母（mātikā）：【23】

“这些由谁、何处、何时、为什么而说及该方式，

说了、做了确定，共同与不同。

举凡自性罪，以及制定罪，

做了该确定之后，从共通文句的辞和义，

对一切（学处），共同（文句）做解说。

这时对前五（学处），从差别义理做解说，

从杀生开始，从单一性等[50]，

同样的从所缘，从受持、破、大罪，

从方法、构成要素，从等起、受、根、业，

从离与从果，所应知的抉择。

从此应当(pg. 014)结合，与后五（学处）的结合，

所应说的不共，及所应知的低劣等。”

在此，这离杀生等十学处只是世尊所说的，而非由弟子等（所说的）。

而且这些（学处）是在沙瓦提城（Sāvatthī,舍卫城）的揭德林〔胜利林；又译祗树〕给孤独园（开示的）。

在拉胡叻（Rāhula,罗睺罗）尊者出家后（开示的）。

（当世尊）从咖毕叻瓦土城（Kapilavatthu,迦毗罗卫城）到达沙瓦提城〔舍卫城〕，为了给诸沙马内勒（sāmaṇera,沙弥）确立学处，（如）说：“当时，世尊在咖毕叻瓦土〔迦毗罗卫〕城随意住了之后，向沙瓦提城出发游行，次第游行到了沙瓦提城。在那里，世尊住在沙瓦提城揭德林〔胜利林〕的给孤独园。当时，……略……。当时，诸沙马内勒如此（想）：‘我们有多少学处呢？哪些学处是我们所应当学的呢？’将此事报告世尊。（世尊说）：‘诸比库，我听许诸沙马内勒有十学处，而且诸沙马内勒学习这些【24】（学处）：离杀生，……略……，离接受金银。’[51]”

这里“我学习受持诸学处（samādāya sikkhati sikkhāpadesu）[52]”是依照诸经（所诵的方式）；而“我受持离杀生学处[53]（pāṇātipātā veramaṇīsikkhāpadaṃ samādiyāmi）”[54]是依照在行皈依所显示的诵法。当知如此乃是采用传诵的方式。

如此乃是这些由谁、何处、何时，为什么而说及该方式[55]。

（确定共同与不同）

此（十学处）中，前二（学处）和第四、第五（这四学处）是诸近事男与诸沙马内勒所共同的常戒。把第七和第八（学处）合为一支，并除去一切（学处之中）最后的（第十学处），为诸近事男的近住戒，这一切（八学处）是与诸沙马内勒所共同的；而最后的（第十学处）只是属于诸沙马内勒的，这是不同的情形。

如此乃是所应做确定的共同与不同。

此（十学处）中，最初[56]五条是离自性罪，因为杀生等是一向〔一边；完全〕由不善心所等起的；其余的(pg. 015)（学处）则是制定罪[57]。

如此乃是所应确定的自性罪以及制定罪。

（解说共通的）

当知,由于此中的“我受持离学处（veramaṇīsikkhāpadaṃ samādiyāmi）”乃是一切（学处）所共通的文句，因此（先） 解说这些共通文句的辞和义：

从辞[58]——“离（veramaṇī）”乃是压倒怨敌，即舍弃、除去、消灭怨敌使令不存在之义。或者（就如）有人藉由器具离去敌人。由“维（vi）”字诵成“威（ve）”字而成离；因此，这里有：“veramaṇīsikkhāpadaṃ（离学处）和viramaṇī-sikkhāpadaṃ（离学处）”两种诵法。

应当学故为“学（sikkhā）”；以此作为足故为“足（padaṃ,处）”。学之足为“学足”，即到达学的方法之义。又或者说为根本、依止、立足处[为学处]。只是离学处为“离学处”；或者以第二种（诵）法：viramaṇīsikkhāpadaṃ（离学处）。

我完全地拿取为“我受持（samādiyāmi）”；即是为了不违犯的目的，我保持不破、无斑点[59]而说的。

从义上，（所谓）的“离”乃欲界善心相应的离。【25】在《分别论》说：“在那离杀生之时，那时他远离、离、回避杀生，无所作、不作为、不违犯、不越界限，破（恶之）桥[60]”如此等方式。此离之名不但有欲界的离，也有出世间的离。然而，由于这里说的是“我受持”，所以所采用的受持并不适合用在该（出世间的）。因此（上面）说：“欲界善心相应的离。”

“学”为三学──增上戒学、增上心学及增上慧学。然而，在此之义为：“（所谓）学乃已达到离的戒，世间毘婆舍那，色、无色禅那，以及圣道”的目的。如说：“什么法是学呢？无论何时，当生起了欲界善心，喜俱智相应……略……在那时(pg. 016)有触……略……不散乱，这些法是学。什么法是学呢？无论何时，当投生色（界），他修道而离诸欲、离诸不善法，……略……初禅……略……第五禅具足住，……略……不散乱，这些法是学。什么法是学呢？无论何时，当投生无色（界），……略……非想非非想处俱，……略……不散乱，这些法是学。什么法是学呢？无论何时，当他修出世间禅而出离，……略……不散乱，这些法是学。[61]”

在这些学之中的某一种（学），达到学之处的方法，或者（该学的）根本、依止、立足处为“学处”。对此而说：“由依止于戒、住立于戒而修习、多作（修习）七觉支[62]”如此等。

如此乃是在此所应解说共同的文句及共通的辞和义。

（解释前五学处）

现在对所说的：“这时对前五（学处），从差别义理做解说，从杀生……略……从离与从果，所应知的抉择。”【26】在此可以这么说：“杀生（pāṇātipāta）”：此中，“生物（pāṇa,息生）”——是连结命根的蕴相续，或者执取该（蕴相续）所施设的有情。对该生物存生物想，运用身、语门中的一门，以杀思〔心〕生起采取断该（生物）命根（的行动）为“杀生”。

“不与取（adinnādāna）”——[63]“不与”为他人所拥有，当他人〔所有主〕随所欲为的使用时，是不适合处罚而且无罪的。对该他人所拥有（物）存他人所拥有想，运用身、语门中的一门，以盗思〔心〕生起采取盗取的行动，为“不与取”。

“非梵行（abrahmacariya）”——以从事非正法原因的违犯之思〔心〕，运用身门，从事两两入罪的淫欲之非殊胜行[64]。(pg. 017)

“妄语（musāvāda）”——此中的“妄”是由语或身的努力，致力于欺骗而破坏利益〔隐瞒实义〕者。以欺骗的目的，运用身、语门中的一门，以邪思〔心〕生起由身、语的努力而欺骗他人为“妄语”。

“放逸原因的谷酒、花果酒（和）酒类（surā-meraya-majja-pamādaṭṭhāna）”——此中的“谷酒（surā）”有五种谷酒：淀粉酒、饼酒、米酒、加入酵母的酒，以及（新鲜芥子等所）混合的酒。

“花果酒（meraya）”有五种：花酒、果酒、糖酒、（葡萄）甜酒，以及（新鲜余甘子、调味料等）混合的酒[65]。

“酒类（majja）”——只是（前面）那两种酒，以（喝了）会醉之义为酒类；或者凡有其他任何会醉的，在喝了会狂、会放逸的，这称为酒类。

“放逸原因”——凡是以思〔心〕而喝、吞咽那（酒），从该思导致迷醉、放逸的原因，称为放逸原因。当知凡以吞咽的目的，运用身门，以思而吞咽谷酒、花果酒、酒类，为放逸原因的谷酒、【27】花果酒（和）酒类。

如此乃是在此从杀生开始所应知的抉择。

（抉择单一性与种种性等）

“从单一等”——这里（可能会有人问）说：那是指什么呢？所谓杀生的单一性是被杀者、杀戮者、方法、思等（的单一性）呢？还是其他的不与取等单一性及多元的种种性？或者并非如此呢？这是由什么而说的呢？

（答）：假如以单一为单一性，当在多个杀戮者杀害一位被杀者，或一个杀戮者杀多位被杀者，或者以一种亲手等方法杀多位被杀者，或以一思令生起断多位被杀者命根的方法，则那时应只有一杀生罪。假如以众多为种种性，当在一个杀戮者为了（杀）一位（被杀者），采取一种方法，杀了多位被杀者；或者多个杀戮者为了（杀）迭瓦达答（Devadatta,提婆达多；天授）、扬尼雅达答（Yaññadatta）、叟玛达答（Somadatta）等多位，在采取多种方式时，只杀了迭瓦达答、扬尼雅达答或叟玛达答（中的）一位；或以亲手等多种方法杀了一位被杀者；或以多思令生起只采取（一种）方法来断一位被杀者的命根，则那时应有多杀生（罪）。然而这两（种）都是不适当的。那些并不是由被杀者等以单一而成单一性（或）以众多而成种种性，只是依照其他方式而成单一和种种性。应说杀生（以及）其余（的情况）。

（可以这么）说(pg. 018)：此中，在杀生[66]以一（或）众多对个别的被杀者、杀戮者等（而成）一或众多。是什么呢？以被杀者、杀戮者等相结合而以单一成一（罪）；或以那二种，或者其中之一而以众多成多（罪）。同样的，多个杀戮者以多支箭、刀[67]等或挖一个陷坑等方法，在杀害多位被杀者时，则成多杀生（罪）。一个杀戮者由一或多种方法，以一或多思生起那方法，在杀害多位被杀者时，也成了多杀生（罪）。而且多个杀戮者以如（上）所说的方式，由一或多种方法，在杀害一位被杀者时，也成了多杀生（罪）；在不与取等也是同样的方式。

如此乃是在此从单一性（及种种性）等所应知的抉择。【28】

“从所缘”——此中，杀生以命根为所缘；不与取、非梵行，（以及）放逸原因的谷酒、花果酒（和）酒类以诸色法的色处等其中之一行（saṅkhāra）为所缘；在妄语，凡开始说那妄（语）者，从所转起以有情为所缘。有些（导师主张）：非梵行以有情为所缘。而且当不与取在盗取有情时，那时即以有情为所缘。而这里的有情所缘乃就以行（saṅkhāra）而说的，而非以施设〔概念法〕（来说的）。

如此乃是在此从所缘所应知的抉择。

“从受持”——沙马内勒只有在比库前受取了这离杀生学处等才成受持；而近事男即使自己受取也成受持，在他人前受取也（成受持）；（五学处）一起受取也成受持，（五学处）各别受取也（成受持）的。然而是〔为〕什么呢？当知一起受取为一离及一思，以作用被了知那些（学处）为五种性[68]；而各别受取为五离及五思。

如此乃是在此从受持所应知的抉择。

“从破”——此中，诸沙马内勒在这（五学处）中破了一（学处），则一切（学处）都破，他们当处于他胜（的状态）[69]，但只有该违犯的（学处）才成为业所系[70]；而在家者在破了一（学处），只破了一（学处）。只(pg. 019)要再受取该（条已破的学处），他就（再度）具足五支戒了。

其他（导师）则说：“各别各别地受持者，在破了一（学处）时，只有一（学处）破了。”假如以：“我受持具足五支的戒”，如此一起受持者，在破了一（学处）时，则其余的一切（学处）都破了。为什么呢？由于破了所受持〔未分开而受持〕的（缘故），但只有该违犯的（学处）才成为业所系。

如此乃是在此从破所应知的抉择。

“从大罪”——对无德行的畜生趣等生物，杀害小生物为小罪；（杀）大躯体者为大罪。为什么呢？由于加行〔努力〕大的缘故；即使加行相等，也由于对象大（而得大罪）。对有德行的人类等，杀害微德者为小罪；（杀害有）大德行者【29】则为大罪。而且当知：（杀害对象的）身体、德行相等，在有烦恼时，以柔和的（烦恼）来攻击为小罪；以粗重（的烦恼来攻击）为大罪。在其余（的学处，）也是同样的方式。然而此中，只有放逸原因的谷酒、花果酒（和）酒类为大罪，而不像杀生等（有小罪）。为什么呢？因为即使是人类，也会由于导致疯狂的状态而对圣法作障碍。

如此乃是在此从大罪所应知的抉择。

“从方法”——在此，杀生有：“亲手、命令、投掷、设陷阱〔固定的〕、明所成（与）神变所成”六种方法。

此中，以身或身所系物来攻击为亲手的方法。这（亲手的方法）分成指定（和）未指定的两种（方法）。

此中，指定的即攻击所指定者，只有当该（被指定的众生因此）而死，才成为业所系；未指定的是：“愿有（众生）死！”如此以攻击之缘凡有（众生）死，（即成为业所系）。而且这两种方式，无论就在攻击的当时死，或由该（攻击）后来生病（而死），只在攻击的刹那即为业所系。并且为了杀害的目的而攻击之，在该（攻击）之时并未死，（后来）再以其他心攻击之，假如后来（被攻击者）是因最初攻击而死的，只有该（第一次攻击）才成为业所系，第二次攻击并没有（犯）杀生（罪）。即使由两次（攻击）致死，也只在第一次的攻击成为业所系；（如果攻击）两次都没有死，则没有杀生（罪）。即使以多个（杀戮者）攻击(pg. 020)一位（被害者），也只是以此方式，凡由攻击而死，只有该（攻击）成为业所系。

在决定了之后命令为命令的方式。应记得在此的业所系，只与在亲手的方法所说之方式（相同）。而且当知在此有六种决定：

“对象、时、场所，武器与威仪，所做的差别”这六种命令的决定。【30】

此中，“对象”——为可被杀的生物。

“时”——为上午、下午等时，以及处在青年[71]等时。

“场所”——为“村庄、城镇、丛林、林野〔阿兰若〕[72]或十字路口”如此等。

“武器”——为“剑、箭或矛”如此等。

“威仪”——为“可被杀者和杀戮者是站立着或坐着”如此等。

“所做的差别”——为“贯穿、切断、分裂或刮贝禿刑”如此等。

假如命令：“你杀（那众生）”，（被命令者）违约（所命令的）对象而杀了其他（众生），则命令者没有受业所缚。当（被命令者）未违约而杀了该对象时，命令者在命令的刹那，而被命令者在（被杀者）死的刹那，两者都受业所系。

时等也是以此方式。

“投掷（nissaggiya）的方法”——是指为了杀害的目的以身或身所系物来投掷攻击（被害者）。这也有从指定的和未指定的两种区分。当知在此的业所系与先前所说的方式（相同）。

“设陷阱（thāvara,不动的）的方法”——即为了杀害的目的而挖陷坑、（放毒剌等在）凭靠处、（在其）近处安杀具，或提供药、毒、机关等。这也有从指定的和未指定的两种区分。当知在此的业所系只与前面所说的方式（相同）。然而，此是差别：当陷坑等是向他人租来或免费给与的，假如有（受害者）由该缘而死，只有地主[73]受业所系。而且如果他或其他人将那里（回填）使消失作成平地，或洗尘土者取走尘土，或掘根者掘了根而成为坑，(pg. 021)或者由于天下雨而生成泥泽，有某（众生）在那里陷入或因陷在泥泽而死，只有地主受业所系。假如由（那而获得）所得，或者他人把（陷坑）挖得更宽或更深，有某（众生）由该缘而死，则双方都受业所系；但若将根与根相连结，（或）在那里作成陆地，则可免除（罪）。

同样的，当知在（安置）凭靠物等，只要那些还运作着，依所造成〔生成〕的（结果）受业所系。

“明所成（vijjāmaya）的方法”——即为了杀（生）而诵明咒。

“神变所成（iddhimaya）的方法”——即为了杀（生）而运用业报所生的神变，犹如持、敲打武器等[74]一般。

“不与取”是以亲手、命令等方法，运用偷盗取、强迫取、隐藏取、【31】遍计取、筹（kusa）取，当知只是依照如前所说的那些来区分。

非梵行等三（学处）只有亲自的方法而已。

如此乃是在此从方法所应知的抉择。

“从构成要素”——此中，“杀生”有五种构成要素：“是生物，生物想，现起杀心，努力，以及因此而死。”

“不与取”也有五（种构成要素）：“是他（人）所有物，他（人）所有物想，现起盗心，努力，以及由该（努力）而取走可取之物。”

“非梵行”有四种构成要素：“是侵犯〔可行淫〕的对象，现起从事（淫欲）的心，达到从事（性交）之缘的方式，以及受乐。”

后面的两（学处）同样的（也有四种构成要素）。此中，当知“妄语”有四种构成要素：“是妄的，对该对象现起欺骗的心，适当的努力，以及转起欺骗他（人）所能了知的表〔表示；即身体动作或说出来〕。”

“放逸原因的谷酒、花果酒（和）酒类”有这四（种构成要素）：“谷酒等其中之一，现起想要喝酒的心，从事适当的努力，以及喝入（咽喉）。”

如此乃是在此从构成要素所应知的抉择。

“从等起”——此中，杀生、不与取和妄语有从身、心，从语、心，和从身、语、心三等起。

非梵行只有从身、心一等起。

放逸原因的谷酒、花果酒（和）酒类从身和从（身、）心[75]二等起。

如此乃是在此从等起所应知的抉择。

“从受”(pg. 022)——此中，“杀生”只有与苦受相应。

“不与取”与三受其中之一受相应。

“妄语”同样的（也是与三受其中之一受相应）。

其他二（学处）为与乐或不苦不乐受相应。

如此乃是在此从受所应知的抉择。

“从根”——此中，杀生为瞋、痴根；不与【32】取和妄语为贪、痴根或瞋、痴根；其他二（学处）为贪、痴根。

如此乃是在此从根所应知的抉择。

“从业”——此中，杀生、不与取和非梵行为身业，而且只有（该身业）达到业道。

妄语只有语业；凡所隐藏〔破坏〕的（实）义，只有该（业）达到业道，其他的只是业。

放逸原因的谷酒、花果酒（和）酒类只有身业。

如此乃是在此从业所应知的抉择。

“从离”——此中，（可能会有人问）说：在离杀生等时，是从何时离的呢？

（可以这么）说：只要还由受持而离时，就使自己或他（人）离杀生等不善。

（问）：发勤〔开始〕了之后是什么？

（答）：只是从他所离的；而且当他已得离时，（他就离先前）所说种类的不善。

（问）：发勤了之后是什么？

（答）：只是杀生等所说的所缘。

有些人说：在发勤〔确定〕了谷酒、花果酒（和）酒类的诸行[76]后，他离放逸原因的谷酒、花果酒（和）酒类。在发勤了可偷取和可欺骗的有情诸行后，（他离）不与取和妄语。在发勤了有情之后，（他离）杀生和非梵行。

对此，有其他人持如此的见解：“假如如此的话，当在思念一事时，他可能做余事；而且他可能不知道他所舍弃（的事）。”

不喜欢（该主张的人）他们说：“他只舍弃在发勤之后离自己的杀生等不善。”

（本论主答）：那是不适当的。为什么呢？因为那并没有现在和没有外在。在《分别论》的〈学处诵〉（说）：“五学处有多少善？……略……有多少无诤？”在问了之后（说）：“只有善，有（可能）与乐受相应……。”在如此转起时回答：“现在所缘”和“外在所缘”[77]。由此而说现在（和）外在的所缘性。因此那“在发勤之后离自己的杀生等不善”是不适当的。

而（那反对者）所说的：“当在思(pg. 023)念一事时，他可能做余事，而且他可能不知道他所舍弃（的事）”，（对此，我们可以）说：由于在转起时作用尚未完成，所以说：“当在思念一事【33】时，他（可能）做余事，或者他不知道他所舍弃（的事）。”

“发勤后不死，舍断一切恶，

住立道圣人，于此显示有。”

如此乃是在此从离所应知的抉择。

“从果”——这杀生等一切（学处）有在次生当投生恶趣之果，而且（即使）投生善趣则有不可喜、不可爱、不可意的果报；在现世〔现法〕则生起怖畏等果。而且“杀生者当轻快地导致在人类短命的一切果报。[78]”以如此等方式。

（如此）乃是在此从果所应知的抉择。

再者，此中的离杀生等也有从等起、受、根、业、果所应知的抉择。

此是这里的阐述：“（等起）”——这一切（学处）的离有四种等起，即：从身，从身、心，从语、心，（和）从身、语、心（等起）。

“（从受）”——一切（学处的离）与乐受相应，或与不苦不乐受相应。

“（从根）”——（一切学处的离）为无贪、无瞋根，或无贪、无瞋、无痴根。

“（从业）”——此中，四（学处的离）为身业；离妄语为语业；而在道的刹那和只从心等起的一切都是意业。

“（从果）”——此中，离杀生有：肢体具足，（身）高、宽广〔周围〕成就，速度成就，足善安立，优美、柔软、明净、勇敢、大力，语明了，受世间喜爱[79]，其众不破，无畏惧，不被迫害，被他攻击不死，眷属〔随从〕无量，善姿容，善外形，少病、无忧愁，与所喜爱、可意者相处而不别离，长寿，如此等果。

离不与取有：大财富，财、谷丰富，无量财产，生出未生起的财产，已生起的财产坚固，所欲之财迅速获得，财产不与王、贼、水、火、不喜爱的继承者【34】所共(pg. 024)，得不共财，世间最上〔首领〕，无所不知，乐住，如此等（果）。

离非梵行有：没有仇敌，一切人所喜爱，获得食物、饮料、衣服、住处等，躺卧快乐，醒觉快乐，解脱苦界的怖畏，不会生为女性或不能男（napuṃsaka,非男非女；中性人），不忿怒、不掩饰、不惊慌、不下向（使丟脸），女人、男子互相喜爱，诸根圆满，特相圆满，无疑惑、无为、乐住，无怖畏处，不与喜爱者离别，如此等（果）。

离妄语有：诸根明净，语词清晰、甜美，牙齿平置纯（白），（齿）不太粗、不太细〔瘦〕、不太短、不太长、乐触，口有青莲花香，随从恭敬听闻，言语受欢迎，舌如莲花、青莲花瓣一般柔软、红薄，不掉举、不轻躁，如此等（果）。

离放逸原因的谷酒、花果酒（和）酒类有：速知过去、未来、现在所应做的事[80]，常现起（正）念，不疯狂、具有智、不懒惰、不愚钝、不聋哑〔不羊哑[81]〕、不迷醉、不放逸、不愚痴、无怖畏、无激愤、无嫉妒、语谛实，无离间、粗恶、杂秽语，日夜无懒惰，知恩、感恩、不悭悋、具施舍、持戒、正直、不忿怒、有惭意、有愧、见正直、大慧、具慧、智贤、善巧利害〔有利与不利〕，如此等果。

如此乃是在此离杀生等从等起、受、根、业、果所应知的抉择。

（解释后五学处）

现在对所说的：“从此应当结合，与后五（学处）的结合，所应说不共的，及所应知的低劣等”，这是(pg. 025)对该义的解说：对（之前）所结合的前五学处【35】之解释，当取该（方式）来结合后五学处。此是这里的结合：

“从所缘”——就如前（五）学处的所缘，放逸原因的谷酒、花果酒（和）酒类以色处等其中之一行（saṅkhāra）为所缘；这里的非时食（vikālabhojana）也是同样的（以色处等其中之一行为所缘）。当知一切（学处）的所缘区分也是以此方式。

“从受持”——就如前（五学处）沙马内勒或近事男向（谁）受取而成受持，而这（后五学处）也是同样的（方式）。

“从构成要素”——就如在杀生等所说的构成要素之区分；同样的，这里的非时食也有四种构成要素：“非时，时限药（yāvakālikaṃ,主食及副食品；一般食物），吞咽，未疯狂。”

当知其余（学处）的构成要素之区分也是依照此（方式）。

“从等起”——就如在放逸原因的谷酒、花果酒（和）酒类那里有：从身和从身、心二等起；同样的，这里的非时食（也有从身和从身、心二等起）。当知一切（学处）的等起也是以此方式。

“从受”——就如那里的不与取的受与三受其中之一受相应；这里的非时食也是同样的（与三受其中之一受相应）。当知一切（学处）的受相应也是以此方式。

“从根”——就如那里的非梵行为贪、痴根；这里的非时食和次二（学处）也是如此（为贪、痴根）。当知一切（学处）根的区分也是以此方式。

“从业”——就如那里的杀生等为身业；这里的非时食等也是如此（为身业）；而接受金银有身业或语业，以身门等所转起者只是存在的方式，则（不是）业道。

“从离”——就如那里的离为离自己或他人的杀生等不善；同样的，这里（的离为离）非时食等不善或善的一方。

“从等起”——就如前五离有四等起：从身，从身、心，从语、心，从身、语、心（四等起）；“从受”——一切与乐受相应或与不苦不乐受相应；“从根”——无贪、无瞋根或无贪、无瞋、无痴根；“从果”——以及一切（离）产生各种可意的果（报）；这里（的后五离）也是同样的（方式）。（到此为）：从此应当结合，与后五（学处）的结合。

对“所应说的不共，及所应知的低劣等”为：此中，【36】“非时食（vikālabhojana）”——是指超过正午而食；超过这所允许的时间而食，因此称为非时食。(pg. 026)在那非时而食。

“观（听）跳舞、歌唱、音乐、表演（nacca-gīta-vādita-visūkadassana）”：此中，“跳舞（nacca）”——凡某种舞蹈。

“歌唱（gīta）”——凡某种歌谣。

“音乐（vādita）”——凡某种音乐。

“观看表演（visūkadassana）”——乃是生起烦恼之缘，破坏善（法一）边的观看表演；或者观看表演的行况为观看表演。

观（听）跳舞、歌唱、音乐和表演为观（听）跳舞、歌唱、音乐、表演。

当中的观（听）表演当取在《梵网（经）》所说的方式，在那里说：“或如有些尊敬的沙门、婆罗门食用信施的食物，他们住于不适宜的观看表演，这即是：‘舞蹈、歌唱、音乐、舞台戏、民谣、鼓掌乐、铙钹乐、鼓乐、小丑戏、铁丸戏、竹戏、洗（骨）戏、斗象、斗马、斗水牛、斗牡牛、斗山羊、斗牡羊、斗鸡、斗鹌鹑、斗狗[82]、棍斗、拳击、摔角、演习、点兵、布阵、阅兵，或如此（种类等）’，沙门果德玛离如此观看表演。[83]”

或者依所说的义为：跳舞、歌唱、音乐的表演，而成跳舞、歌唱、音乐、表演；观看那些为观看跳舞、歌唱、音乐、表演。因此观看跳舞、歌唱、音乐、表演应说为“观听”。就如在：“他是邪见者，其见颠倒[84]”如此等，并非由眼门转起，因取境而说为“见”；如此即使有听而只说“观看”。

假如想要看（表演），在前往了之后观看，在此即违犯。（假如自己）在站立、坐着、躺卧处（有表演从自己的方向）来，或者在行走时到达视域而看见了，即使有烦恼也没有违犯。而且在此当知将法编成歌是不适合的，而把歌编成【37】法则是可以的。

“戴持、涂抹、装饰原因的花鬘、香、涂香”——戴持等应依花鬘等的名称而结合。

此中，“花鬘（mālā）”——凡任何种类的花（环）。

“涂香（vilepana）”——凡任何为了涂香（把香料）捣碎后所准备的。

其余的香粉、（香）烟等一切种类的香为“香（gandha）”。

这一切（香油和香粉等）为了涂抹〔装扮〕（和）装饰的目的是不允许（使用）的；而为了当药的目的则是可以（使用）的。而且为了供养运持而接受，没有任何方式是不适宜的。

“（坐、卧）高、大坐卧具”：“高坐卧具（uccāsayana）”——是指超过尺量而说的。

“大坐卧具（mahāsayana）”——为不允许的卧床和不允许的敷具。只要受用这两（种不允许的坐卧具）(pg. 027)，没有任何方式是适宜的。

“（接受金、银）”：“金（jātarūpa）”——即黄金。

“银（rajata）”——即货币、铜钱、木钱、胶钱等，凡是通用的（货币），这些都（属于）金、银两者。

以任何方式接受该（金银）为接受，没有任何方式该（接受金钱）是适宜的。

如此为所应说的不共。

这十学处以低劣的欲、心、精进、观而受持为低劣的；以中等的（欲、心、精进、观而受持）为中等的；以殊胜的（欲、心、精进、观而受持）为殊胜的。或者被爱、见、慢所染污为低劣的；未被染污为中等的；在各处以慧摄益者，则是殊胜的。以智不相应善心而受持为低劣的；以有行（saṅkhārika,怂恿）智相应（善心而受持）为中等的；以无行〔怂恿〕（智相应善心而受持）为殊胜的。

如此为所应知的低劣等。

到此为先前的：“由谁、何处、何时、为什么”等，乃是为了解释〈学处诵〉所列出的六偈本母，该义已经阐明了。

《小诵经》的注释——《阐明胜义》

〈学处〉的解释已结束

III

三十二行相注

Dvattiṃsākāravaṇṇanā

（Atthi imasmiṃ kāye kesā lomā nakhā dantā taco, maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ, hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ, antaṃ antaguṇaṃ udariyaṃ karīsaṃ, pittaṃ semhaṃ pubbo lohitaṃ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttaṃ matthaluṅgaṃ.

在此身有发、毛、爪、齿、皮、肉、腱、骨、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺脏、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、涕、关节滑液、尿、脑。）

（解释文字的结合）

当如此以这〈十学处〉的清净方式而已经住立于戒的良家之子，为了清净依处【38】及修习心，现在开始论述〈三十二行相〉业处，（这三十二身分是）除了佛陀出世之外以前未曾流行的，（而且）非一切外道领域的，在各处诸经中，（世尊曾说：）“诸比库，有一法，修习、多作（修习者），则导至大悚惧，导至大利益，导至大诸轭安稳（yogakkhema,没有欲、有、见、无明四轭的危难；没有执着束缚），导至大的正念、正知，导至获得智见，导至现法乐住，导至体证（三）明、（八）解脱、（及沙门）果。是哪(pg. 028)一法呢？即身至念。……。诸比库，凡不受用身至念者，他们即不受用不死（的涅槃）。诸比库，凡受用身至念者，他们即受用不死（的涅槃）。诸比库，凡未受用身至念者，他们即未受用不死（的涅槃）。（诸比库，凡）已受用（身至念者，他们即受用不死。诸比库，凡）退失（身至念者，他们即退失不死。诸比库，凡）未退失（身至念者，他们即未退失不死。诸比库，凡）已失去（身至念者，他们即已失去不死。诸比库，凡）已开始身至念者，他们即已开始不死。[85]”如此世尊以各种方式赞叹后，（再以：）“诸比库，如何修习、多作（修习）身至念有大果、大利益呢？在此有比库前往林野〔阿兰若〕、……”等方法，由（一）呼吸〔入出息〕节，（二）威仪节，（三）四正知节，（四）厌恶作意节，（五）界作意节，及（六至十四）九种坟场节的这十四节来开示身至念业处。

对于取得〔获得〕该修习的解释，即：此中，威仪节、四正知节及界作意节的这三节是以观〔维巴沙那；毗婆舍那〕而说的；九种坟场节是以在观智中的过患随观（智）而说的；而且此中假如想要以膨胀相等来修习定者，在《清净之道》（第六品）〈说修习不净（业处品）〉中，对此有详细的解说；呼吸节与厌恶作意节的这二种是以定而说的。在这（两种）当中，呼吸节另有单独的入出息念业处；而这（厌恶作意节）即是：[86]“然而，诸比库，比库如何修习身至念呢？[87]再者，诸比库，比库在此脚掌以上，头发的顶端以下，以皮肤为周围的身体，观察充满各种不净：即在此身有发、毛、爪、齿、皮、肉、腱、骨、骨髓、肾脏、心脏、肝脏、膜、脾脏、肺脏、肠、肠间膜、胃中物、粪、胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、涕、关节滑液、尿。[88]”如此在各处以脑包括在骨髓里，所开示的身至念部分的修习等[89]方式。以下是对该义的解释：

此中，“有”——即存在。

“在此”——即指在这个从脚掌以上，头发的顶端以下，以皮肤为周围充满各种不净而说的；而在此。(pg. 029)

“身”——即在身体。由于身体实是不净所积聚，或者是厌恶的发等的生处[90]，所以称为身。

“发、……、脑[91]”——是指发等的三十二行相。在此当知如此的结合：“在此身有发，（在此身）有毛”（等）。【39】

这所说的是什么呢？即在这个脚掌以上，头发的顶端以下，以皮肤为周围一寻的身体，以一切行相〔深思地〕[92]观察，实在不见有任何珍珠、摩尼〔宝珠〕、琉璃、沉香、栴檀香、番红花香、龙脑香、香粉等微量的净性，只是见到极臭、厌恶、不美观的种种分为发、毛等之不净。

到此为这里文字结合的解释。


（修习不净）

以下当知是解释不净（业处）的修习（方法）：如此以分为离杀生学处等的清净方式而已住立于戒的初学良家之子，为了体证清净依处的目的，想要致力于从事修习三十二行相业处者，首先（应当了解）住处、（信施）家、利养、（弟子）众、（建筑等）工作、旅行、亲戚、读书、生病，以及神变的障碍或称赞的障碍，共有十种障碍。

这时应当断除对住处、（信施）家、利养、（弟子）众、亲戚及称赞的执着，对（建筑等）工作、旅行、读书不感兴趣，并且以治疗疾病来断除这十种障碍。这时在已经断除障碍，但未断除对出离的渴望者，在学取了到达终点（的目的）及损减〔俭约〕的生活后，以不舍小、随小〔大大小小〕（学处）的戒律行为，应当依照（戒）律的方法，前往（亲近）拥有阿含〔教理〕（与）证知，或者拥有（阿含与证知）其中一支的教授业处导师，而且应当奉行义务并且告知心所欢喜及自己（前来）的目的。这位（导师）将由其分为相（nimitta）、志向、性行、胜解而了解他的适合业处。当时，(pg. 030)假如他住在自己的寺院，或他想住在那里，该（导师）可以简略地给（他禅修）业处；然而【40】（假如他）想要住在他处，则该（导师）应当解释有关应当舍断、应当辨识等所要注意的，（以及）解释有关适合贪行者等分类的详细开示。

在学取了（修习）业处所要注意的与（性行）分类，并在请求（且取得该）导师的（许可）后，（他即可以住在别处）。然而有：

“大及新住处，旧住处、路旁，

有泉、叶及花，果及所渴仰，

（近）城、木材、田，不和及港处，

边境、界、不宜，不得善友处，

这些十八处，智者须了知，

应当避、远离，如避险恶道。[93]”

如此称为应当避开的十八种住处。

在避开了那些（住处）后，并有：“然而，诸比库，什么是具备五支的住处呢？在此，诸比库，1.其住处（离托钵集食的村庄）不太远，也不太近，是适宜〔成就〕往返的；2.在白天不喧闹，而晚上少声响、少声音；3.少有虻、蚊、风吹、炎热（及）爬虫类的触恼；4.对于住在该住处者，不难获得衣、饮食、坐卧具及病缘药品资具；5.在该住处住有多闻、通达阿含〔教理〕、持法、持律及持本母的（长老）比库们，可以时常前往请教他们问题：‘尊者，这是如何？这是什么涵义？’而那些尊者得以开显其隐蔽的，阐明其所不明了的，而且对于诸法中各种当疑处得以去除疑惑。诸比库，如此即是具备五支的住处。[94]”如此（世尊）开示了具备五支的住处。

当他前往了如此的住处，做了一切（用餐等）工作，省察了诸欲的危害〔过患〕和出离的利益，并且随念佛陀的善觉悟性(pg. 031)、法的【41】善法性，及僧团的已善行道性使（自己的）心喜悦〔净信〕后，接着他以：

“以语及以意，色、形与方位，

处所及界限，智者取七种。”

如此七种学取善巧，以及所说的：“依顺序、不太快、不太慢、去除散乱、超越概念、放开顺序、安止，以及三经典”如此十种作意善巧[95]。应当以不舍离那（七种学取善巧及十种作意善巧）来开始修习三十二行相。初学者实在是以如此一切行相而成就修习三十二行相的，而非由其他方式。

在此，即使是三藏（持）者，首先也应当以皮的五法[96]来把持，先以“发、毛”等方式顺的（读诵）；在（读诵）到熟练时，接着以“皮、齿”等方式逆的（读诵）；在（读诵）到熟练时，接着以那两种方式顺逆的（读诵）。以语（读诵）是为了舍断（心）散乱在外面（的各种所缘）以及熟练经典（pāḷi）；而且为了学取（身体三十二）部分的自性，应当以意修习半个月。以语的修习来舍断（心）散乱在外面（的各种所缘）后，确实是成为以意修习及熟练经典的助缘；以意的修习则是成为辨识〔学取〕不净、颜色或特相的其中一种（助缘）。

接着以此方法对肾脏的五法[97]（修习）半个月；接着对那（皮的五法及肾脏的五法）两者（修习）半个月。接着对肺脏的五法（修习）半个月；接着对那（皮的五法、肾脏的五法及肺脏的五法）三种五法（修习）半个月。接着，即使（在圣典）脑的开示[98]是（排）在最后的，然而为了使地界行相能一起修习，（现在）把（脑）排在这里后，对脑的五法（修习）半个月；接着也对（那）四种五法（修习）半个月。接着对脂肪的六法（修习）半个月；接着对脂肪的六法及四种五法（修习）半个月。接着对尿的六法（修习）半个月；接着对所有三十二行相（修习）半个月。

如此在六个月（的时间）应当以确定颜色、形状、方位、处所、界限来修习（三十二身分）。这是关于中等慧的人【42】而说的，然而钝慧者应当终其一生来修习，而利慧者只要修习不久即可成就。

然而，（可能会有人问）说(pg. 032)：“如何从颜色等来确定这三十二行相呢？”即是以：“在此身有发”如此等方式，由区分皮的五法等来修习三十二行相。

1.“发（kesā）”——“从颜色”：确定头发是黑（色）的，或为所见到的（颜色）。“从形状”：确定是长圆（形）的，犹如称子杆（的形状）。“从方位”：由于在这身体肚脐的上面称为上方，在（肚脐的）下面（称为）下方，因此确定（头发）长在这个身体的上方。“从处所”：确定它们长在头皮上，以前额的边际、耳根及颈项为界限。此中，就如长在蚁垤顶上的昆塔（kuṇṭha）草不知道：“我们长在蚁垤顶上”，蚁垤顶也不知道：“昆塔草长在我（上面）”；同样的，头发不知道：“我们长在头皮上”，头皮也不知道：“头发长在我（上面）。”（应当）对这些法存有的观念和省察（它们）是空无、无思、无记、空的，是极恶臭、厌恶、讨厌的，非有情、非个人。“从界限”：有同分和不同分两种界限。此中，（犹如）稻子插入（地面），（同样的）头发下方就处在皮肤的表面，并以自己根部的表面（为界限），上方以虚空，横面以（诸发）相互（之间）为界限，如此为（确定）同分的界限；头发不是其余（头发以外）的三十一部分，其余的三十一部分也不是头发，如此为确定不同分的界限。如此到此为从颜色等来确定头发。[99]

2.“毛（lomā）”——在其余的毛，“从颜色”：确定大多是黑褐（nīla,青）色的，或为所见到的（颜色）。“从形状”：如下弯弓的形状，或如弯曲的棕榈叶片尾端的形状。“从方位”：（确定毛）长在（上下）二方。“从处所”：除了（头发的部位、）手掌及脚掌外，确定（它们）长在其余大部分【43】身体的皮肤上。此中，就如长在旧村庄地上〔处〕的达跋（dabba）草不知道：“我们长在旧村庄的地上”，旧村庄的地上也不知道：“达跋草长在我上面”；同样的，毛不知道：“我们长在身体的皮肤上”，身体的皮肤也不知道：“毛长在我上面。”（应当）对这些法存有的观念和省察（它们）是空无、无思、无记、空的(pg. 033)，是极恶臭、厌恶、讨厌的，非有情、非个人。“从界限”：确定（它们）长入盖覆皮肤表面的下面，而且处在（表皮深度）一虮[100]（之下），以自己所处根部表面（为界限），上以虚空，横面以（诸毛）相互（之间）为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定毛。[101]

3.“爪（nakhā）”——其次是指甲，完整者的指甲有二十枚。“从颜色”：确定它们一切在没有肉的部位是白色的，与肉相连（的部分）则是铜色的。“从形状”：确定它们为依自己所处部位的形状，大多像蜜树果核的形状，或如鱼鳞的形状。“依方位”：（确定爪）长在（上下）二方。“依处所”：确定（它们）长在（手）指（及脚趾）端（的背上）。此中，就如被乡村的孩童们放在棍子顶端的蜜树果核不知道：“我们被放在棍子的顶端”，而棍子不知道：“蜜树果核放在我们上面”；同样的，指甲不知道：“我们长在指端”，（手）指（和脚趾）也不知道：“指甲长在我们的顶端。”（应当）对这些法存有的观念和省察（它们）是空无、无思、……、非个人。“从界限”：确定（它们）里面及根部以手指（和脚趾）的肉[102]为界限，外面及尖端以虚空（为界限），两侧则以手指（及脚趾）两端的皮（为界限），这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定指甲。[103]

4.“齿（dantā）”——其次是牙齿，完整者（的牙齿）有三十二颗。“从颜色”：确定它们一切为白色的。“从形状”：凡同形状者，确定它们犹如把贝壳切成锯齿状一般，【44】而且看起来像用白色花蕾所平整结成的花环一般。凡不同形状者，（确定）它们为不同的形状，犹如在旧休息厅的一排椅子一般。在它们当中，上下排牙齿（左右）各末端的各两颗共有八颗（大臼）齿，有四根四尖端，为小凳子的形状；其次在那（八颗牙齿）(pg. 034)更外面（各两颗）的八颗（臼）齿，有三根三尖端，为三脚架〔三叉路口〕的形状；其次在那（八颗牙齿）更外面（上下排各一颗）的四颗（前臼）齿，有两根两尖端，为货车支柱的形状；其次在那（四颗牙齿）更外面（上下排各一颗）的四颗（犬）齿，有一根一尖端，为茉莉花蕾的形状；在上下排中间各四颗的八颗（门）齿，有一根一尖端，为葫芦瓜子的形状。“从方位”：（确定牙齿）长在上方。“从处所”：（确定）上排（的牙齿）长在上腭骨，尖端朝下；下排（的牙齿）长在下腭骨，尖端朝上。此中，就如建筑工人把诸柱子（的上面）插在（石头的）最上层，下面以石头层固定住，柱子们不知道：“我们（的上面）插在（石头的）最上层，下面被石头层固定住”，下面的石头层也不知道：“我把柱子们固定住”，（石头的）最上层也不知道：“柱子们插在我这里”；同样的，牙齿不知道：“我们固定在下腭骨上，并且插在上腭骨上”，下腭骨也不知道：“我把牙齿们固定住”，上腭骨也不知道：“牙齿们插在我这里。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定下面以（牙齿）自己的根部插入及固定在腭骨，并以腭骨穴为界限，上面以虚空，橫面以（牙齿）相互（为界限），这是同分的界限；不同分的界限则与发相似。如此为从颜色等来【45】确定牙齿。[104]

5. “皮（taco）”——其次是在身体里面，盖覆着聚集各种不净物的皮肤。“从颜色”：确定是白（色）的。该（皮肤）看起来犹如经过染料染过的外皮，而成为黑色、白色等各种颜色，然而共同的颜色则是白（色）的。这（皮肤）白色的状态，当被火烧伤或打击等而脱去外皮时，则更明显。“从形状”：（确定皮肤）简略地说，为铠甲的形状；详细则有各种形状。脚趾的皮为蚕茧的形状；脚背的皮为皮靴套脚的形状；小腿的皮为以棕榈树叶包裹食物的形状(pg. 035)；大腿的皮为装满米的长袋形；臀部的皮为装满水的滤水囊形；背部的皮为铺在平板上的皮革形；腹部的皮为铺盖在琴腔的皮革形；胸部的皮大约是四角形；两臂的皮为套入箭筒的皮革形；手背的皮为剃刀鞘的形状或梳子袋的形状；手指的皮为钥匙袋的形状；脖子的皮为包颈布的形状；脸部的皮为有大大小小孔虫类的窝形；头皮为钵袋的形状。

辨识皮的禅修者，应当送遣他的心在皮和肉之间，从上唇部开始，首先应当确定脸部的皮肤，其次（确定）头皮，其次（确定）后〔外〕颈部的皮，其次以顺与逆的（确定）右手的皮，其次以同样的方法（确定）左手的皮，其次（确定）背部的皮，其次（确定）臀部的皮，其次以顺与逆的（确定）右脚的皮，其次（以同样的方法确定）左脚的皮，接着（确定）生殖器官、腹部、胸部、前〔内〕颈部的皮，其次（确定）下腭的皮，其次（确定）下唇的皮，如此直到再回到上唇【46】的皮。“从方位”：（确定皮肤）长在（上下）二方。“从处所”：（皮肤）覆盖了整个身体。此中，就如箱子被湿皮所覆盖，湿皮不知道：“我覆盖在箱子上”，箱子也不知道：“我被湿皮所覆盖”；同样的，皮肤不知道：“我覆盖了这个四大种的身体”，四大种的身体也不知道：“我被皮肤所覆盖。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。然而只是：

“湿皮所覆盖，九门大疮伤，

从各方流出，不净、腐败臭。”

“从界限”：确定下面以肉或所处的表面（为界限），上面以表皮为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定皮肤。[105]

6. “肉（maṃsaṃ）”——其次(pg. 036)是在身体有九百片的肉。“从颜色”：确定（肉）是红色的，与巴利跋达卡（pālibhaddaka）花（的颜色）相似。“从形状”：有各种形状。此中，确定小腿的肉为棕榈树叶包裹食物的形状；有些（导师说）：为尚未开的露兜树（ketakī）花蕾的形状。大腿的肉为碾碎石灰的小砥石形；臀部的肉为火炉后边的形状；背部的肉为棕榈糖的薄板形；两边的肋肉为在竹子所做成的仓库之（壁）孔处涂以薄薄的黏土形；乳房的肉为猛投在地上的湿黏土团形；两臂的肉为切去尾巴、头、脚，并剝了皮的大老鼠形；有些（导师说）：为香肠肉〔maṃsasūnaka,狗肉？〕的形状。脸颊的肉为水黄皮树（karañja）的种子放在脸颊处的形状；有些（导师说）：为青蛙的形状。舌肉为奴嘻（nuhī）叶的形状；鼻肉为由叶子所做成的袋子倒放着的形状；眼窝肉为半个无花果的形状；头肉为将要煮菜时【47】在锅子涂上一层薄（油）的形状。辨识肉的禅修者，只有这些粗肉需要确定它们的形状；当他如此确定时，诸细肉也会（自然的）来到他的智（眼）领域。“从方位”：（确定肉）长在（上下）二方。“从处所”：（肉）涂抹住三百多块骨。此中，犹如用粗厚的黏土涂抹在墙壁上，粗黏土不知道：“我涂抹在墙壁上”，墙壁也不知道：“我被粗黏土所涂抹着”；同样的，分成九百片的肉不知道：“我涂抹在三百块骨上”，三百块骨也不知道：“我被分成九百片的肉所涂抹着。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。然而只是：

“九百片的肉，涂抹着身躯，

各种虫杂居，如粪处腐臭。”

“从界限”：确定下面以附着骨聚的面积，上面以皮肤，横面以相互（的肉）为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定肉。[106]

7. “腱（nhāru; nahāru）”——其次是在身体分为九百片的腱。“从颜色”：确定（腱）是白色的；有些（导师说）：为蜂蜜的颜色。“从形状”：有各种形状。此中(pg. 037)，（确定）最大的腱为百合的球茎形；较细的为捕（野）猪网的绳子形；更细的为臭蔓的形状；更细的为锡兰大琴弦的形状；更细的为粗线的形状；手背与脚背的腱为鸟足的形状；头部的腱为乡村儿童们【48】戴在头上较薄的黄麻（帽）形；背的腱为展在日光下的鱼网形；其余附着四肢五体各处的腱为网衣穿在身上的形状。“从方位”：确定（腱）长在（上下）二方。而且在它们当中，从右耳根开始，有称为“筋”的五根大腱联络（身体）向前面向后面到达左侧；从左耳根开始，有五根联络（身体）向前面向后面到达右侧；从右喉轮〔根〕开始，有五根联络（身体）向前面向后面到达左侧；从左喉轮〔根〕开始，有五根联络（身体）向前面向后面到达右侧；有称为“筋”的十根大腱联络右手，前面有五根，后面有五根；同样的，左手、右脚、左脚（也各有十根）。如此有这六十根大腱为“身体的支持者”，或“身体的指导者”。“从处所”：在整个身体当中，使骨与皮之间及骨与肉之间与诸骨相连结。此中，就如蔓藤攀结在墙壁的木条上，蔓藤不知道：“我们攀结在墙壁的木条上”，墙壁的木条也不知道：“我们被蔓藤所攀结着”；同样的，诸腱不知道：“我们连结了三百块骨”，三百块骨也不知道：“我们被诸腱所连结着。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。然而只是：

“有九百根腱，在一寻之身，

连结住骨架，如蔓系房舍。”

“从界限”：确定下面以三百块骨所处的面积，上面以皮肉，横面以相互（的腱）为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等【49】来确定腱。[107]

8. “骨（aṭṭhi）”——其次(pg. 038)是在身体，除了三十二颗齿骨已经各别把持外，其余的有六十四块手骨，六十四块脚骨，六十四块肉所依止的软骨，两块踵骨〔脚跟骨〕，每一只脚各有两块脚踝骨〔距骨〕，各有两根小腿骨（胫骨与腓骨），各有一块膝盖骨，各一根大腿骨，两块臀骨〔肠骨〕，十八块脊椎骨，二十四根肋骨，十四块胸骨〔肋软骨〕，一块心骨〔胸骨〕，两块锁骨，两块肩（胛）骨，两根臂骨〔肱骨〕，各两根前臂骨〔桡骨与尺骨〕，七块颈骨〔颈椎〕，两块腭骨，一块鼻骨〔鼻腔〕，两块眼骨〔眼窝〕，两块耳骨〔颞骨〕，一块额骨，一块头骨〔后头骨〕，九块头盖骨〔颅骨〕（额骨、顶骨、颞骨、枕骨、蝶骨、筛骨等），以如此等方式而归类为“骨”。“从颜色”:它们一切确定都是白（色）的。“从形状”：有各种形状。此中，（确定）脚趾骨〔趾骨〕的前端为咖搭卡（kataka）种子形；（从前端）以后脚趾的中节骨为不圆满的波罗蜜种子形；根节骨为小鼓的形状；有些（导师说）：为孔雀冠毛的形状。脚背骨〔跖骨〕为被压碎的百合球根聚形；脚跟骨〔踵骨〕为单核子的棕榈果子形；脚踝骨〔距骨〕为（两个）绑在一起用来游戏的球形；小腿骨小的（腓骨）为弓杆的形状；大的（胫骨）为因饥渴而皱缩了的鼠蛇〔静脉〕的背形；小腿骨附着在踝骨〔距骨〕之处为剥去了皮的咖珠利（khajjūrī）树顶上嫩枝部分的形状；小腿骨附着在膝盖骨之处为小鼓头部的形状；膝盖骨为从一边碰撞了的水泡形；大腿骨为没有削平的小斧或斧头柄的形状；大腿骨依附在臀部的骨（耻骨）处为金匠【50】点火用的钻火棒形；处在该处的（骨）为切去了顶端的胡桐（punnāga,龙华树）果形；当两个耻骨连在一起时，为陶师所做的架子形；有些（导师说）：为苦行者的长枕形。荐骨〔尾椎骨〕为将脸部朝下的蛇头形，在七处[108]有穿孔；十八节脊椎骨从里面一个重叠在另一个上为包卷头巾的形状，从外面（看）为一列环状物的形状。在它们（脊椎）之间有两三根类似锯齿的刺形。在二十四根(pg. 039)肋骨当中，完整的（二十根）为完整的锡兰镰刀形；不完整的（四根）为不完整的锡兰镰刀形；有些（导师说）：全部的（肋骨）为白色雄鸡展开双翅的形状。十四块胸骨〔肋骨〕为旧战车整列木板的形状；心骨〔胸骨〕为杓子的头形；锁骨为小铜斧柄的形状；在它们下面的骨为半月的形状；后臂骨〔肩胛骨〕为手斧头部的形状；有些（导师说）：为用缺了一半的锡兰锄头形。臂骨〔肱骨〕为镜柄的形状；有些（导师说）：为大斧柄的形状。前臂骨（桡骨与尺骨）为一对棕榈树的球茎形。腕骨如附着在一起包卷头巾的形状；手背骨〔掌骨〕为被压碎的百合球茎聚的形状；在手指的根节骨为小鼓的形状；中节骨为未完整的波罗蜜种子形；前端的节骨为咖搭卡（kataka）的种子形；七块颈椎骨为把竹筍切成（圆）片再串成一串的形状；下颚骨为铁匠的铁锤皮纽形；上颚骨为削（甘蔗皮）的小刀形；眼窝与鼻腔骨为已取去果肉的嫩棕榈子形【51】；额骨〔前额骨〕为倒放的破贝壳盘形；耳根骨〔颞骨〕为理发师的剃刀鞘形。在前额及耳根上面缠头巾处的（头顶）骨为一个装满各种布块的厚瓮子形〔（为了做奶油而）装满浓酥油的布块形〕；后头骨为切了斜口的椰子形；头（盖）骨为缝起来的老破葫芦瓢形。“从方位”：（确定骨）长在（上下）二方。“从处所”：以无差别地说，即在整个身体；分别而说，头骨在颈骨上，颈骨在脊椎骨上，脊椎骨在臀骨上，臀骨在大腿骨上，大腿骨在膝盖骨上，膝盖骨在胫〔小腿〕骨上，胫骨〔小腿〕在踝骨上，踝骨在脚背骨上；并且脚背骨支撑着踝骨，踝骨支撑着胫骨，……，颈骨支撑着头骨，当知其余的骨也是依照此（方式）。此中，就如在瓦、椽木的（建筑）叠积等，在上面的瓦等不知道：“我们堆在下面物上”，下面物也不知道：“我们支撑着上面物”；同样的，头骨不知道：“我们在颈(pg. 040)骨上”，（颈骨也不知道：“我们支撑着头骨”；）……踝骨不知道：“我们在脚背骨上”，脚背骨也不知道：“我们支撑着踝骨。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。然而（这个身体）只是——三百多块骨、九百片腱，以及九百片肉所结缚及涂抹，一块坚皮所包覆[109]，湿润的随行湿润的七百〔千〕[110]味觉神经，九万九千个毛孔正流着汗滴，八十种虫的家——只被称为 “身”。禅修者从其自性观察，不见有任何值得执取的，然而只是见到杂着各种（臭秽的）死尸（及）被腱【52】所连结的骨骼。在见了（这个事实）之后，他得了十力（的佛陀）之子的状态。如说：

“诸骨以次第，一端接一端，

有许多关节，无何可依赖，

被腱所连结，被老所威胁，

没有思，犹如木材与木片，

死尸生死尸，不净腐败臭，

恶臭生恶臭，破坏衰灭法，

骨袋在骨袋，腐身生腐败，

当调伏欲望，将是十力子。”

“从界限”：确定里面以骨髓（为界限），上面以肉，前端与根部以相互（的骨）为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定骨。[111]

9. “骨髓（aṭṭhimiñjaṃ）”——其次是在身体，依所说种类骨头里面的骨髓。“从颜色”：确定是白色的。“从形状”：在（它们）自己所在处所的形状，即：在最大骨里面的（髓），如在蒸了、滚动了的大竹筒节放入了大藤嫩芽的形状；在较小、次小(pg. 041)（骨）里面的（髓），如在蒸了、滚动了的小、次小竹筒节放入了细藤嫩芽的形状。“从方位”：（确定骨髓）在（上下）二方。“从处所”：在诸骨的里面。此中，就如放在竹筒等里面的凝乳及糖不知道：“我们在竹筒等里面”，竹筒等也不知道：“凝乳及糖在我们的里面”；同样的，骨髓不知道：“我在骨里面”，诸骨也不知道：“骨髓在我们的里面。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以诸骨里面的【53】面积及骨髓的部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定骨髓。[112]

10. “肾脏（vakkaṃ）”——其次是在身体里面，有两个（肉）球的肾脏。“从颜色”：确定为暗红色的，为巴利跋达卡（pāḷibhaddaka）种子的颜色。“从形状”：为乡村儿童所玩的（一双）用线绑着的球形；有些（导师说）：为结在一个茎上的两颗芒果形。“从方位”：（确定肾脏）在上方。“从处所”：从喉底由一根出发，下行少许，分为二根的粗筋连结了（肾脏），并围着心脏肉而住。此中，就如结在一个茎上的两颗芒果不知道：“我结在茎上”，茎也不知道：“我结了两颗芒果”；同样的，肾脏不知道：“我连结在粗筋上”，粗筋也不知道：“我连结了肾脏。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以肾脏及肾脏的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定肾脏。[113]

11. “心脏（hadayaṃ）”——其次是在身体里面的心脏。“从颜色”：确定为红（色）的，如红莲花花瓣背面的颜色。“从形状”：如已除去外部的花瓣而倒置的莲蕾形，而且它的一侧打开，就如已切去前端的胡桐（punnāga,龙华树）果一般，外部光滑，内部犹如丝瓜的内部。多慧者的（心脏）略开(pg. 042)少许（如莲花），钝慧者的（心脏）仅如（莲花的）蕾。除了转起意界及意识界所依止的（心）色外，其余的肉团称为心脏[114]，里面【54】存有半巴沙塔（pasata）[115]之量的血。贪行者的（心脏）是红色的，瞋行者的（心脏）是黑色的，痴行者的（心脏）如洗过肉的水（之颜色），寻行者的（心脏）如扁豆汤的颜色，信行者的（心脏）如咖尼咖拉（kaṇikāra）花的（黄）颜色，慧行者的（心脏）犹如澄清、明净、无瑕而琢磨了的天然摩尼珠，而且看似有光辉。“从方位”：（确定心脏）在上方。“从处所”：在身体内的两乳中间。此中，就如在两扇窗板中间的一根窗闩的柱子不知道：“我在两扇窗板的中间”，窗板也不知道：“窗闩的柱子在我们的中间”；同样的，心脏不知道：“我在两乳的中间”，乳房也不知道：“心脏在我们的中间。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以心脏及心脏的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定心脏。[116]

12.“肝脏（yakanaṃ）”——其次是在身体里面，称为肝脏的一对肉团。“从颜色”：确定为红（色）的，如白莲花外面花瓣背部的红色。“从形状”：一个根部，但到了末端为一双（呈三角形），如口乌伊拉啦（koviḷāra）叶的形状；并且愚钝者（的肝脏）只是一片大叶，而有智慧者（的肝脏）则有两或三片小（叶）。“从方位”：（确定肝脏）在上方。“从处所”：依在两乳内部的右侧。此中，就如黏在锅子一侧的肉块不知道：“我黏在锅子的一侧”，锅子的一侧也不知道：“我黏住肉块”；同样的，肝脏不知道：“我依在两乳内部的右侧”，乳房内部的右侧也不知道：“肝脏依我而住。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以肝脏及肝脏的（边际）部分(pg. 043)为界限【55】，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定肝脏。[117]

13. “膜（kilomakaṃ）”——其次是在身体分为覆蔽（膜）与不覆蔽（膜）的两种膜。“从颜色”：确定为白（色）的，如督库拉（dukūla）布片的颜色。“从形状”：即它自己所在处所的形状。“从方位”：（确定膜）在（上下）二方。“从处所”：覆蔽的膜围绕着心脏及肾脏，不覆蔽的膜则在整个身体的皮肤之下，包覆着肉。此中，就如布片包住肉，布片不知道：“我包住肉”，肉也不知道：“我被布片包住”；同样的，膜不知道：“我包住心脏及肾脏，以及整个身体皮肤之下的肉”，心脏、肾脏及整个身体的肉也不知道：“我被膜包住。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定下面以肉（为界限），上面以皮，横面以膜的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定膜。[118]

14. “脾脏（pihakaṃ）”——其次是在身体里面的脾脏。“从颜色”：确定为青（nīla）色的，如枯萎的尼滚迪（nigguṇḍī）花的颜色。“从形状”：大多是七指宽大，没有连结，为黑犊舌头的形状。“从方位”：（确定脾脏）在上方。“从处所”：在心脏的左侧，依附在胃膜上侧的附近。当它被打击出来时，有情的生命便尽了。此中，就如依附在仓库上侧附近的牛粪团不知道：“我依附在仓库上侧的附近”，仓库的上侧也不知道：“牛粪团依附在我的附近”；同样的，脾脏不知道：“我依附在胃膜上侧的附近”，胃膜的上侧也不知道：“脾脏依附在我的附近。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：【56】(pg. 044)确定以脾脏及脾脏的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定脾脏。[119]

15. “肺脏（papphāsaṃ）”——其次是在身体里面，分为三十二片肉的肺[120]。“从颜色”：确定为红（色）的，如不太成熟无花果的颜色。“从形状”：如一块没有切平的饼之形状；有些（导师说）：如一叠屋瓦片的形状。当在（身体）里面未饮、未食之时，由于业生之火上升而伤害（肺脏），则如咀嚼过的干草团，成为无味、无食素。“从方位”：（确定肺脏）在上方。“从处所”：在身体里面的两乳之内，盖覆及悬掛在心脏和肝脏的上方。此中，就如悬挂在旧仓库里面的鸟巢不知道：“我悬挂在旧仓库里面”，旧仓库里面也不知道：“我悬挂着鸟巢”；同样的，肺脏不知道：“我悬挂在身体里面的两乳之内”，身体里面的两乳之内也不知道：“我悬挂着肺脏。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以肺脏及肺脏的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定肺脏。[121]

16. “肠（antaṃ）”——其次是在身体里面，男子有三十二肘尺，女人有二十八肘尺，并有二十一个弯曲处的肠。“从颜色”：确定为白（色）的，如砂石灰的颜色。“从形状”：如切了头而盘绕在血槽之中的蛇形。“从方位”：（确定肠）在（上下）二方。“从处所”：上面连结喉底，下面（连结）大便道〔肛门〕，所以处在喉底及大便道〔肛门〕为边端的身体【57】里面。此中，就如放在血槽里切了头的蛇尸不知道：“我被放在血槽里”，血槽也不知道：“切了头的蛇尸放在我上面”；同样的，肠不知道：“我在身体里面”，身体的里面也不知道：“肠在我（这里）。”（应当）对这些法存有的观念和(pg. 045)省察（它们）是空无、……、非个人。“从界限”：确定以肠及肠的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定肠。[122]

17. “肠间膜（antaguṇaṃ）”——其次是在身体里面，在肠之间的肠间膜。“从颜色”：确定为白（色）的，如白睡莲根的颜色。“从形状”：如白睡莲根的形状；有些（导师说）：如牛尿（gomutta）的形状。“从方位”：（确定肠间膜）在（上下）二方。“从处所”：（肠间膜）是结住肠的二十一个弯曲处之间，使不脱离于一边，犹如用锄头与斧头工作等的人，当在拉曳（锄、斧等）器具的时候，以器具的绳（结住）器具的板相似，也如擦脚垫的绳环在（诸绳环）之间以线缝住（使不脱开）。此中，就如缝住擦脚垫绳环的线不知道：“我缝住擦脚垫的绳环”，擦脚垫的绳环也不知道：“我被诸绳缝住”；同样的，肠间膜不知道：“我结住肠的二十一个弯曲处之间”，肠也不知道：“肠间膜把我结住。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以肠间膜及肠间膜的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定肠间膜。[123]

18. “胃中物（udariyaṃ）”——其次是在身体里面的胃中物。“从颜色”：确定为吃下食物的颜色。“从形状”：为滤水囊装了米而没有扎紧的形状。“从方位”：（确定胃中物）在上方。“从处所”：在胃【58】中。所谓的“胃”，是犹如压紧湿布的两方中央生起气泡相似的内脏膜，外部光滑，而内部则如腐烂的肉包，犹如污秽的巴瓦拉（pāvāra）花；有些（导师说）：犹如腐烂波罗蜜果的内部。在（胃）中，住着蛔虫、使长肿块的虫、如棕榈（纤维）细片的虫、针口虫、如布线的虫及蛲虫，如此等三十二种虫类的家，（它们）蠢动、群聚而行。当在没有饮食等的时候，它们跳动叫唤，(pg. 046)侵害心脏的肉；当在有饮食等的时候，它们张口向上，把最初吞下的两三口（食物），很快的便争夺去了。胃实是那些虫类的生家、厕所、病房与坟墓。这胃里面，犹如旃陀罗村庄门口的污水池，在秋天之时，天下倾盆大雨，因水而泛滥出来的尿、粪，皮、骨、腱的碎片，唾液、鼻涕、血等的种种污物，流到（池）中集合，混杂泥水，过了两三天之后，便生蛆虫，更由日光的热力蒸曛，在上面起了泡沫，变成了青黑色，是极臭且极厌恶的；（那些污物）一点都没有前往或去看的价值，何况去嗅或去尝呢！同样的，各种饮食用牙齿的杵来粉碎，用舌的手来搅拌，混杂以唾液，在那一刹那，便已失去了原来所具有的色、香、味等，（当时）犹如枣酱（koliyakula[124]）、狗的呕吐物似的，再混杂以胆汁、痰与风，以及胃中消化之火的蒸煮，杂以虫聚，上面起了泡沫，成为极污浊、极恶臭、极厌恶的状态；那样的（胃中物），【59】即使听到也会对饮食有不愉快的感觉，何况以慧眼观察呢！而且落下（胃中）的饮食被分为五部分：一部分给生物〔虫聚〕吃了，一部分给胃中之火烧掉了，一部分成为尿，一部分成为粪，一部分成为液体而增长血肉等。此中，就如在极厌恶狗槽里的狗呕吐物不知道：“我在狗槽里”，狗槽也不知道：“狗的呕吐物在我里面”；同样的，胃中物不知道：“我在这个极厌恶的胃里”，胃也不知道：“胃中物在我里面。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以胃中物及胃中物的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定胃中物。[125]

19. “粪（karīsaṃ）”——其次(pg. 047)是在身体里面的粪〔大便〕。“从颜色”：确定大多是吞下食物的颜色。“从形状”：是（粪所在）处所的形状。“从方位”：（确定粪）在下方。“从处所”：在熟脏（结肠的S状部位及直肠）中。“熟脏”是指从肚脐以下到脊椎的根部（荐骨及尾骨）之间，是肠的最后部分，高约八指宽，与竹筍的里面相似。那里犹如在高处下雨，雨水流到低处，充满并停留在那里；同样的，饮食等流到胃中，以胃火一再烧煮而成为泡沫状，如研磨成粉使变成柔软一般，使成为柔软，然后经肠管流下，犹如把黄黏土压入竹节一般，积集在（熟脏）中。此中，就如压入在竹节里的黄黏土不知道：“我在竹节里”，竹节也不知道：“黄黏土在我里面”；同样的，粪不【60】知道：“我在熟脏里”，熟脏也不知道：“粪在我里面。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以粪及粪的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定粪。[126]

20. “脑（matthaluṅgaṃ）”——其次是在身体头盖腔里面的脑髓。“从颜色”：确定是白（色）的，如蘑菇团（ahichattakapiṇḍi,伞菌团）的颜色；有些（导师说）：如已熬煮过（而凝结）的牛乳[127]颜色。“从形状”：为（脑所在）处所的形状。“从方位”：（确定脑髓）在上方。“从处所”：共有四团脑髓依在四缝合线所接合的头盖腔内，犹如四个结合的面粉团放在那里相似。此中，就如放在旧葫芦盘里的面粉团或已熬过的牛乳不知道：“我在旧葫芦盘里”，旧葫芦盘也不知道：“面粉团或已熬过的牛乳在我里面”；同样的，脑髓不知道：“我在头盖腔里面”，头盖腔里面也不知道：“脑髓在我里面。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以脑髓及脑髓的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定脑髓。[128]

21. “胆汁（pittaṃ）”——其次(pg. 048)是在身体有停滞的及流动的两种胆汁。“从颜色”：确定如浓的马督咖（madhuka）油的颜色；有些（导师说）：流动胆汁，如枯萎的阿枯利（ākulī[129]）花的颜色。“从形状”：为（胆汁所在）处所的形状。“从方位”：（确定胆汁）在（上下）二方。“从处所”：流动的胆汁除了无肉之处的发、毛、爪、齿及坚硬、干燥的皮肤之外，弥漫在其余的身体，犹如油滴（弥漫）在水上相似；假如（流动的胆汁）激动之时，则两眼变黄而动搖，而且四肢颤动。停滞的胆汁在心脏及【61】肺脏之间，依附在肝脏的肉，储藏在像红丝瓜囊（rattakosātakīkosaka）[130]的胆囊里；假如（停滞的胆汁）激动之时，则有情发狂，生颠倒心，弃舍惭愧，做不应做的（事），说不当说的（话），思不应思的（想法）。此中，就如弥漫在水上的油滴不知道：“我弥漫在水上”，水也不知道：“我被油滴所弥漫”；同样的，流动的胆汁不知道：“我弥漫着身体”，身体也不知道：“流动的胆汁弥漫着我”。并且就如在丝瓜囊里面的雨水不知道：“我在丝瓜囊里面”，丝瓜囊也不知道：“雨水在我里面”；同样的，停滞的胆汁不知道：“我在胆囊里”，胆囊也不知道：“停滞的胆汁在我里面。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以胆汁及胆汁的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定胆汁。[131]

22. “痰（semhaṃ）”——其次是在身体里面约有一满钵的痰。“从颜色”：确定是白（色）的，如无花果树的叶汁颜色。“从形状”：为（痰所在）处所的形状。“从方位”：（确定痰）在上方。“从处所”：在胃膜之中。当(pg. 049)吞下食物之时，犹如水面上的浮萍及水草，当丢下一根木头或一块石子之时，则分裂为二，但展开后又合而为一；同样的，当食物吞下（胃中）之时，裂（痰）为二，但展开后又合而为一。而且当（痰）在稀薄之时，则胃膜生起如成熟的脓疮或腐败的鸡蛋一般，有极厌恶的尸体臭味，并有从那里上升的臭气之呃，连口也臭得如腐败的尸体一般。这会使人对他说：“走开些！你吐出很臭的气。”【62】然而，当痰厚厚的增加时，则如厕所的盖板相似，得以抑住胃膜污秽物的臭气。此中，就如在污水池上的泡沫不知道：“我在污水池上”，污水池也不知道：“泡沫在我上面”；同样的，痰不知道：“我在胃膜上”，胃膜也不知道：“痰在我（这里）。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以痰及痰的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定痰。[132]

23. “脓（pubbo）”——其次是在身体的脓。“从颜色”：确定如枯叶的（黄）颜色。“从形状”：为（脓所在）处所的形状。“从方位”：（确定脓）在（上下）二方。“从处所”：脓并没有固定的处所，在哪里积集便处在那里。当身体被树桩所击伤，或被刺或被火焰等所伤的地方，血即停在那里（并化了脓），或者生了脓疮或疹子等，（脓）便在那些地方。此中，就如树被斧头的刀锋等所砍的地方流出的树脂不知道：“我在树被砍的地方”，树被砍的地方也不知道：“树脂在我上面”；同样的，脓不知道：“我在身体被树桩、刺等所伤的地方，或在生了脓疮或疹子等的地方”，身体的部位也不知道：“脓在我上面。”（应当）对这些法存有的观念和(pg. 050)省察（它们）是空无、……、非个人。“从界限”：确定以脓及脓的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定脓。[133]

24. “血（lohitaṃ）”——其次是在身体有积聚血和循环血两种血。“从颜色”：确定积聚血如煮过且浓的虫漆汁颜色【63】；循环血则如澄清的虫漆汁颜色。“从形状”：一切都在自己所在处所的形状。“从方位”：（确定）积聚血在上方，循环血则在（上下）二方。“从处所”：循环血，除了无肉之处的发、毛、齿、爪等及坚固、干燥的皮肤之外，随着静脉网而遍满一切执取〔有生命〕的身体；积聚血约有一满钵之量，装满肝脏所在处的下方，在肾脏、心脏、肺脏的上方，一点一点的滴流下去而滋润着肾脏、心脏、肝脏及肺脏；当肾脏及心脏等不得（血的）滋润之时，有情就渴了。此中，就如在老旧（并有漏洞）的罐子（漏出并）滋润下面土块等的水不知道：“我在老旧（并有漏洞）的罐子里，并滋润下面的土块等”，老旧（并有漏洞）的罐子或在下面的土块等也不知道：“水在我里面，或（水）滋润着我们”；同样的，血不知道：“我在肝脏的下方，并滋润肾脏、心脏等”，肝脏的下方处或肾脏、心脏等也不知道：“血在我这里，或（血）滋润着我们。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以血及血的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定血。[134]

25. “汗（sedo）”——其次是在身体的汗。“从颜色”：确定如澄清芝麻油的颜色。“从形状”：为（汗所在）处所的形状。“从方位”：（确定汗）在（上下）二方。“从处所”：汗没有固定的处所，汗可能像血一样常在。当由于火的热力、太阳的热力、气候的变化等(pg. 051)在身体发热时，就从一切的发与毛孔流出（汗）来，犹如一束从水里拔起来没有切平的莲须根及白睡莲的茎相似（滴下水来），因此那些（汗）“从形状”的确定，可以由发与毛的孔张开【64】（而得了知）。再者，先前的导师们说：“把持汗的禅修者，可在充满于发与毛孔张开时，对汗作意。”此中，就如从张开的莲须根及白睡莲茎流出来的水不知道：“我从张开的莲须根及白睡莲茎流出来”，张开的莲须根及白睡莲的茎也不知道：“我们流出水来”；同样的，汗不知道：“我从张开的发孔与毛孔流出来”，张开的发孔与毛孔也不知道：“我们流出水来。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以汗及汗的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定汗。[135]

26. “脂肪（medo）”——其次是在身体的皮与肉之间的脂肪。“从颜色”：确定如裂开的姜黄颜色。“从形状”：为（脂肪所在）处所的形状。先就具福者的肥大身体而言，遍满了皮与肉之间，如以姜黄染成的督枯拉（dukūla）布片的形状；瘦者的身体则附着在他的小腿肉、大腿肉、脊椎附近的背肉、胃周围的肉，如以姜黄染成的督枯拉（dukūla）布的破片形。“从方位”：（确定脂肪）在（上下）二方。“从处所”：遍满在肥大者的全身；附着于瘦者的小腿肉等处。虽然称为油脂，但由于非常的厌恶，所以（人们）既不拿（脂肪）来当涂头的油，不用来当食用油，也不用来点灯。此中，就如附着在肉堆以姜黄染成的督枯拉（dukūla）破布片不知道：“我附着在肉堆上”，肉堆也不知道：“以姜黄染成的督枯拉破布片依附着我”；同样的，脂肪不知道：“我附着在全身或小腿等肉上”，全身或小腿等肉也不知道：“脂肪依附着我。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定脂肪下面以肉，上面以皮肤，橫面以脂肪的（边际）部分(pg. 052)为界限，这是同分的界限；【65】不同分的界限则与发相似。如此为从颜色等来确定脂肪。[136]

27. “泪（assu）”——其次是在身体中的泪。“从颜色”：确定为澄清芝麻油的颜色。“从形状”：为（泪所在）处所的形状。“从方位”：（确定泪）在上方。“从处所”：在诸眼窝中。然而这（泪）并不像胆汁在胆囊中那样常积集在眼窝中，当有情心生欢喜而大笑之时，或生忧伤而哭泣之时，或吃了特殊的食物之时，或者当因烟、灰尘等侵入眼睛之时，则与喜、悲或特殊的食物等所引起的泪则盈满眼眶并流出眼窝外。先前的导师们解释：“再者，把持泪的禅修者应当作意充满在眼窝的泪。”此中，就如在已切除顶部未成熟棕榈果核腔里的水不知道：“我在已切除顶部未成熟的棕榈果核腔里”，已切除顶部未成熟的棕榈果核腔也不知道：“水在我们这里”；同样的，泪不知道：“我在眼窝里”，眼窝也不知道：“泪在我们这里。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以泪及泪的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定泪。[137]

28. “膏（vasā）”——其次是在身体中称为溶解油脂的膏。“从颜色”：确定如散布在粥上面的油色。“从形状”：为（膏所在）处所的形状。“从方位”：（确定膏）在（上下）二方。“从处所”：在手掌、手背、脚掌、脚背、鼻孔、额头与肩上。然而膏在这些地方并不是经常都是溶解的，当火热、太阳热、气候的变化，或（体内地、水、火、风四）界的变化之时，在那些（掌等）部位也生出热来，这时就在那里流出溶解的（膏）来，犹如（沐浴过的）浴缸里澄清水面上的薄膜（即上面浮上一层油脂的薄膜）一般。此中(pg. 053)，就如覆盖在浴缸【66】水上的薄膜不知道：“我覆盖在浴缸的水上”，浴缸的水也不知道：“薄膜覆盖在我们上面”；同样的，膏不知道：“我覆盖在手掌等上”，手掌等也不知道：“膏覆盖在我们上面。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以膏及膏的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定膏。[138]

29. “唾（kheḷo）”——其次是在身体口里面的唾液。“从颜色”：确定是白（色）的，如泡沫的颜色。“从形状”：为（唾液所在）处所的形状；有些（导师说）：如大海的泡沫形状。“从方位”：（确定唾液）在上方。“从处所”：从两颊侧边向下流到舌头上。然而这（唾液）并不是经常都积聚在（舌上）那里的；当有情看见或忆想某种食物，或把任何热、苦、辣、咸、酸（味的食物）放进嘴里，或者心脏虚弱及对某种物品产生厌恶时，则分泌〔生〕出唾液并从两颊侧边向下流在舌头上。在舌尖的唾液是稀薄的，在舌根的（唾液）是浓的，而且当把磨了的米、饭或其它某种硬食〔副食品〕放到口里时，（唾液）不断地流出来滋润（食物），犹如在河的沙堤所挖的坑（不断地渗出）水来。此中，就如积在河的沙堤所挖之坑表面的水不知道：“我积在沙坑的表面”，沙坑的表面也不知道：“水停在我这里”；同样的，唾液不知道：“我从两颊侧边向下流到舌头上”，舌头的表面也不知道：“唾液从两颊侧边向下流到我上面。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以唾液及唾液的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定唾液。[139]【67】

30. “涕（siṅghāṇikā）”——其次(pg. 054)是在身体的鼻涕。“从颜色”：确定是白（色）的，如嫩的棕榈果仁的颜色。“从形状”：为（鼻涕所在）处所的形状；有些（导师说）：如把蒸过的嫩筍〔vettaṅkura,嫩藤；藤芽〕不断地放入鼻腔的形状。“从方位”：（确定鼻涕）在上方。“从处所”：充满在鼻腔里面。然而（鼻涕）也不是经常都积聚在（鼻腔）那里的。譬如有男子用荷叶包凝乳，假如他在下面用刺刺穿一个小孔，凝乳的澄液则从小孔流出来；同样的，当有情哭泣，或因不适宜的饮食，或者因气候变化而内界发生动乱〔四大不调〕之时，则头中的脑髓变成像腐败的痰状物，流下经过口盖上部的开孔，流入并充满鼻腔。此中，就如放在牡蛎里的腐败凝乳不知道：“我在牡蛎里”，牡蛎也不知道：“腐败的凝乳在我里面”；同样的，鼻涕不知道：“我在鼻腔里”，鼻腔也不知道：“鼻涕在我们里面。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以鼻涕及鼻涕的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定鼻涕。[140]

31. “关节滑液（lasikā）”——其次是在身体里面的关节滑液，它是在身体关节里面的黏滑污秽物。“从颜色”：确定如咖尼咖拉（kaṇikāra）树脂的颜色。“从形状”：为（关节滑液所在）处所的形状。“从方位”：（确定关节滑液）在（上下）二方。“从处所”：在一百八十个关节里面，执行滑润关节的作用。凡（关节滑液）少者，则在站起来、坐下、前进、后退、弯曲、屈身或伸直之时，他的骨头就会发出“卡搭卡搭（kaṭakaṭa）”的声音，犹如弹指声，【68】即使才走了一由旬或二由旬的路，也会因为风界的扰动而肢体疼痛；然而，凡（关节滑液）多者，则在站起来、坐下等之时，他的骨头不会发出“卡搭卡搭”的声音，虽然走了长远的路，也不会因为风界的扰动而肢体感到疼痛。此中(pg. 055)，就如滑润油不知道：“我在滑润车轴”，车轴也不知道：“油在滑润我”；同样的，关节滑液不知道：“我在滑润一百八十个关节”，一百八十个关节也不知道：“关节滑液在滑润我们。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以关节滑液及关节滑液的（边际）部分为界限，这是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定关节滑液。[141]

32. “尿（muttaṃ）”——其次是在身体里面的尿。“从颜色”：确定如碱性豆汁的颜色。“从形状”：如装满在倒置水瓮里面的水形。“从方位”：（确定尿）在下方。“从处所”：在膀胱的里面。所谓“膀胱”是指膀胱袋。譬如把倒置的藏瓮（peḷāghaṭa,多孔的瓮）放入污水池中，虽然污水进入（瓮中），但却无法了知（瓮水）所入之道；同样的，从身体进入（膀胱里）的尿也无法了知它的所入之道，但放出来之道则是明白的，当（膀胱中）的尿满了时，有情便想着：“我要小便”，而忙于（小便了）。此中，就如放在污水池中倒置的藏瓮（peḷāghaṭa,多孔的瓮）里面的污水不知道：“我在倒置的藏瓮中”，倒置的藏瓮也不知道：“污水在我里面”；同样的，尿不知道：“我在膀胱里”，膀胱也不知道：“尿在我里面。”（应当）对这些法存有的观念和省察（它们）是空无、……、非个人。“从界限”：确定以膀胱里面以及尿的（边际）部分为界限，这【69】是同分的界限；不同分的界限则与发相似。如此为从颜色等来确定尿。[142]

如此为从颜色等来确定这三十二行相。

当他如此从颜色等来确定这三十二行相时，由于所致力于修习的发等熟练了，所以各部分的状态得以显现。从那时开始，犹如明眼的男子观看用一条线贯穿的三十二种颜色的花所结成的花鬘，得以不前不后〔同时〕清楚地（看到）一切花一般；同样的，当（禅修者）以念观察这个身体(pg. 056)：“在此身体有发”时，则一切诸法不前不后〔同时〕地显现；当在诸发转向时，就能以念（从发）运行到尿，就如用细棒梳（发）[143]时似的。从那时开始，就对游走的人类、动物等舍弃了有情的行相，只是现起一堆（三十二）部分的积聚而已；而且当（看见）他们在吞下饮食时，只现起如投（食物）在（三十二）部分的积聚之中一般。

（或许有人会问：）“接着他应当做什么呢？”回答说：只应当对该相习行、修习、多作（修习）、确定已善确定的。然而他如何对该相习行、修习、多作（修习）、确定已善确定的呢？即他对发等以各部分的状态使现起相，即是以（正）念固定、亲近、前往，使受正念之胎为“习行”。增长在那里所获得的，或（增长）正念，称为“修习”。“多作（修习）”是指一再地触击念相应的寻伺。“确定已善确定的”即是对于已经善确定的，以念确定、使理解、使固定，不要让它再消失。

或者以【70】在先前所说的：“（1）依顺序，（2）不要太快，（3）不要太慢，（4）去除散乱，（5）超越概念，（6）放开顺序，（7）安止，（8）─（10）三经典”如此的十种作意善巧。此中，当知以次第而作意为习行；以不过急及以不过缓而作意为修习；以除去散乱而作意为多作（修习）；以超越假名等而作意为确定已善确定的。

（1）在此，（或许有人会问）说：“然而如何依顺序等来作意这些法呢？”（回答）说：当作意了发之后，接着即作意毛而不是（作意）爪；同样的，当作意了毛之后，接着即作意爪而不是（作意）齿；在（其余的）一切处也是如此方式。为什么呢？当在以跳越〔跳一个〕而作意时，则犹如无技巧的男子在爬三十二级的阶梯一般，以跳级而爬，不但身体疲劳并从阶梯上(pg. 057)掉下来，而且无法达成其攀登；同样的，他（在三十二身分以跳级而作意者，）不但无法证得由修习成就所应得的安稳〔苏息〕，只是心疲劳并从修习三十二行相上掉下来，而且无法达成其修习。

（2）再者，依顺序而作意者也应当以“不太快”来作意“发、毛”（等）。譬如有男子在前往旅行时，（由于作意太快）而无法观察平坦、不平、树木、高处、低处、叉路等路相，因此无法善巧其旅途〔道〕，而且即使到达旅途的终点（也不知道）；同样的，当作意太快时，由于无法观察颜色、形状等三十二行相的相，因此无法善巧三十二行相，而且即使到达业处的终点（也不知道）。

（3）再者，就如不太快，同样的也“不太慢”来作意。譬如有男子在前往旅行时，（由于作意太慢）而被途中的树木、山、池溏等所耽搁，不但无法到达想要前往的地方，而且只会在途中遭遇狮子、老虎等不幸与灾难；同样的，当作意太慢时，不但无法获得修习三十二行相的成就【71】，而且只会遭遇欲寻等不幸与灾难，成为破坏修习的障碍。

（4）再者，以不要太慢而作意者也应当以“去除散乱”来作意。以去除散乱是指当在作意时，不要让心散乱在建筑等其他（所缘）。当心散乱在外面的（各种所缘）时，则对发等（所观照）的心即没有定而（落入）寻〔心散乱〕，不但无法获得修习的成就，而且只会在当中遭遇不幸与灾难，犹如菩萨的朋友们在前往搭卡希腊（Takkasilā）[144]一般。当心不散乱时，则对发等（所观照）的心即有定的寻，则能获得修习的成就，犹如菩萨成功地抵达搭卡希腊国。当他如此以断除散乱而作意时，由于增上行与胜解，则那些法就会从不净、颜色或从空现起〔显现〕。

（5）接着以超越概念来作意那些法。“以超越概念”是指超越、舍去了“发、毛”如此等通俗的名称，只是依所现起的作意为不净等。是如何呢？(pg. 058)譬如人们前往并住在森林，由于对地形方位还不熟悉，为了知道（已经发现有）水的地方，就以折断树枝等来作标记，依照该（标记）而前往并使〔受〕用水；当他们已经熟悉了地形方位时，即可舍去、不作意该标记，而直接前往有水的地方来使〔受〕用水；同样的，首先以发、毛等该通俗的名称来作意那些法，当对那些法现起了不净等的其中一种时，则可超越、舍去了该通俗的名称，而只从不净等来作意。

在此（可能会有人问）说：“然而这些法如何从不净等现起呢？如何从颜色（现起）呢？如何从空（现起）呢？再者，如何作意这些为不净呢？如何（作意）为颜色呢？如何（作意）为空呢？”

（可回答如下：）发有依颜色、依形状、依气味、依所依、依处所五种而现起为不净，是以这五法而作意为不净，即是：发依颜色的【72】不净是极为厌恶、讨厌的，当人们在白天看见头发颜色的纤维或线掉在饮食上时，由于头发之想，即使喜欢的饮食也会把（它们）倒掉或感到厌恶。依形状也是不净的，（当人们）在晚上触到头发形状的纤维或线掉在饮食上时，由于头发之想，即使喜欢的饮食也会把（它们）倒掉或感到厌恶。依气味也是不净的，当没有使用涂油、花、烟等，头发的气味是极厌恶的；若（把头发）投入火中，在嗅到头发的气味后，有情会把鼻子塞住，也会把脸移开〔扭曲〕。依所依也是不净的，由他们所流出的胆汁、痰、脓、血（等）而积集、成长、增长、广大，犹如在人们流出各种不净的垃圾堆所生的稻米、（野菜）等，（依不净处而生、成长）。依处所也是厌恶的，（头发所生的处所）是在毛等极厌恶的三十一污秽堆之上，而且（长）在包覆着人们头顶的湿皮上，犹如在（人们流出各种不净的）垃圾堆所生的稻米、（野菜）等（在不净处生）。在毛等也是同样的方式。到此为当这些法现起不净时作意为不净。

当它们从颜色现起时，这时头发则以褐（nīla,青）遍（kasiṇa）现起[145]；同样的，毛也是（以褐遍现起）；牙齿则是以白遍现起，（其余的）一切处也是同样的方式(pg. 059)，只是对这些作意为遍。如此为从颜色现起时作意为颜色。

当它们从空现起时，这时头发则以辨识坚厚〔密集〕的差别，或由食素八法聚来现起；毛等也是同样的（方法）。依所现起的，而作意该（现象）。如此为从空现起时作意为空。

（6）当如此作意时，也应当以放开顺序来作意这些法。“放开顺序”即是当他已经现起了不净等的其中之一时，即放开发的作意[146]。譬如水蛭用尾巴攀住一个地方，以期待（心）再用嘴巴攀住另一个地方，当已攀住时，就放开（先前用尾巴所攀住的）；同样的，在（作意了）头发，以期待（心）再作意毛，当已经建立起毛的作【73】意时，即放开发（的作意）；（其余的）一切处也是同样的方式。

（7）（以安止）当如此以放开顺序来作意时，则在那些法现起不净等其中之一，而且其余的也都会现起，并且会更清楚的现起。在这些法从不净现起时，则会更清楚的现起。譬如猎人在有三十二棵棕榈树的棕榈林要（捕捉）猕猴，（猎人使猕猴）一棵树又一棵树顺次来回不停地跑，直到（猕猴）疲倦，最后停在一棵被坚硬棕榈叶所包覆的棕榈心上；同样的，禅修者在这个有三十二部分的身体要（捕捉）心猕猴，（禅修者使心）一部分又一部分顺次不停地跑，当在各种所缘来回地跑时，因没有希求而感到疲倦；接着依于比较熟练的头发等法，或比较适合性行，或者（过去）先前的增上行而住立在近行（定）；接着一再地思虑、思寻了该（禅）相后，依次地生起了初禅；以该（定）为基础致力于（修习）观（vipassanā），（直到）证得圣位。

在这些法从颜色现起时，（则会更清楚的现起）。譬如……猕猴，……；接着依于比较熟练的头发等法，或比较适合性行(pg. 060)，或者（过去）先前的增上行而住立在近行（定）；接着一再地思虑、思寻了该（禅）相后，由青遍或黄遍依次地生起五（种）色界禅；以该（定）为基础而致力于（修习）观（vipassanā），（直到）证得圣位。

在这些法从空现起时，则他从特相（lakkhaṇa）作意；当他从特相作意时，即以四界差别来证得近行禅那；（8）─（10）（以三经典）接着当在作意时，他对那些法以三经典的无常、苦、无我来作意【74】，这是观（vipassanā）的方法，他致力于（修习）这观（vipassanā），而且依次地修行，（直到）证得圣位。

到此为对所问的：“然而如何依顺序等来作意这些法呢”的回答；以及对所说的“当知是解释（不净业处的）修习（方法）”，该义已经阐明了。

（杂论的方法）

现在为了对这三十二行相的解释能更熟悉、练达，当知这杂论的方法：

从相以及从特相，从界并且由从空，

及从所知的蕴等，确定三十二行相。

此中，“从相”：如此以所说的方式，在这三十二行相有一百六十（种）相，禅修者以这些方法从各部分来把持三十二行相，即是：头发的颜色相、形状相、方位相、处所相，及界限相的五（种）相；在毛等也是同样的（有五种相）。

“从特相”：在三十二行相有一百二十八（种）特相，禅修者以这些方法从特相来作意三十二行相(pg. 061)，即是：头发有坚硬的特相、凝聚的特相、热性的特相，及推动的特相之四（种）特相；在毛等也是同样的（有四种特相）。

“从界”：依“诸比库，这个男子有六界”所说的，在三十二行相的界则有一百二十八界，禅修者以这些方法从界来把持三十二行相，即是：凡头发的坚硬性为地界，凝聚性为水界，遍熟性为火界，支持性为风界而有四界；在毛等也是同样的（有四界）。

“从空”：在三十二行相有一百二十八空，禅修者以这些方法来对三十二行相观照空，即是：在头发的【75】地界是水界等的空；同样的，水界等是地界等的空，而有四空；在毛等也是同样的（有四空）。

“从蕴等”：在三十二行相，当头发等包括在蕴等时——“头发有多少蕴呢？（头发）有多少处呢？（头发）有多少界呢？（头发）有多少谛呢？（头发）有多少念处呢？”当知以如此等方法来判定。

当他如此了知时，身体看似草聚及木片聚。如说：

没有有情、人、男子，没有个人可以得，

这个身体只是空，犹如草聚、木片聚。

再者：

心寂静行者，进入空闲处，

正观照于法，得受超人乐。[147]

如此对所说的超人乐即已离不远了。

接着：

由他正思惟，诸法之生灭，

得喜与愉悦，他知那不死。[148]

如此(pg. 062)为由所说之观所生的喜与愉悦。在享受该（喜悦）时，亲近了圣人不久，即可体证没有老死——不死的涅槃了。

《小诵经》的注释——《阐明胜义》

〈三十二行相〉的解释已结束

IV

问童子文注

Kumārapañhavaṇṇanā

（1.“Ekaṃ nāma kiṃ”? “Sabbe sattā āhāraṭṭhitikā”.

2.“Dve nāma kiṃ”? “Nāmañca rūpañca”.

3.“Tīṇi nāma kiṃ”? “Tisso vedanā”.

4.“Cattāri nāma kiṃ”? “Cattāri ariyasaccāni”.

5.“Pañca nāma kiṃ”? “Pañcupādānakkhandhā”.

6.“Cha nāma kiṃ”? “Cha ajjhattikāni āyatanāni”.

7.“Satta nāma kiṃ”? “Satta bojjhaṅgā”.

8.“Aṭṭha nāma kiṃ”? “Ariyo aṭṭhaṅgiko maggo”.

9.“Nava nāma kiṃ”? “Nava sattāvāsā”.

10.“Dasa nāma kiṃ”? “Dasahaṅgehi samannāgato ’arahā’ti vuccatī”ti.

一是什么？一切有情依食而住。

二是什么？名与色。

三是什么？三受。

四是什么？四圣谛。

五是什么？五取蕴。

六是什么？六内处。

七是什么？七觉支。

八是什么？八圣道支。

九是什么？九有情居。

十是什么？由具有十支而称为“阿拉汉”。）

（开示的缘起）

现在顺次来到解释：“一是什么？”如此等〈问童子文〉的涵义。在说明了（开示）它们的缘起及排在这里的目的后，我们将解释其义。

以下是（开示）它们的缘起：

世尊有位名为梭巴卡（Sopāka）的大弟子。该尊者只在生年七岁即证得了完全智（的阿拉汉）。世尊想要经由问答来听许授与（他）具足戒，为了（世尊）自己来问的意趣【76】以见到（他的）回答能力，在问了“一是什么”如此等问题，而他回答了，并且世尊对该回答（感到）心满意，该尊者因此受了具足戒。这是（开示）它们的缘起。

（排在这里的目的）

由于已经阐明由〈皈依〉以随念佛、法、僧来修习心，以〈学处〉来修习戒，并且以〈三十二行相〉来修习身，现在为了以各种方式来显示修习慧之门，因此把这些回答排在这里。或者由于戒是定的足处，而且定是慧的足处，如说：

“住戒有慧人，修习(pg. 063)心与慧。[149]”

因此当知在显示了以学处为戒，而且以三十二行相的该行处为定，为了显示得定心所资助的种种法为慧的种类，因此（把这些回答）排在这里。这是把它们排在这里的目的。

（解释问题）

（解释“一是什么”的问题）

“一是什么？一切有情依食而住。（Ekaṃ nāma kiṃ? Sabbe sattā āhāraṭṭhitikā.）”

现在解释它们的涵义：

世尊（问：）“一是什么？”由于这一法，当比库完全地厌离时，即可逐渐地作证苦的尽头〔苦边〕；并且由于当这位尊者在厌离时，即逐渐地作证了苦的尽头〔苦边〕，因此（世尊）问了关于该法的问题。长老回答：“一切有情依食而住”，乃是以个人（通俗）的开示方式[150]（而回答的）。而在：“然而，诸比库，什么是正念呢？在此，诸比库，比库安住于身随观身[151]”，如此等诸经，即是关于如此回答（以通俗开示方式）的例证。

在此，当知由于食物一切有情（得以生存），所以称为“依食而住”，或者由于该食是那些（有情）所依存的食（素），所以当长老在被问：“一是什么？”时，（他如此）解说。在此世尊对“一”的意趣，既不是在教内所知的，也不是（教外）世间的其他地方所说的“一”；对【77】此，即世尊所说的：“诸比库，当比库对一法完全地厌离，完全地离贪，完全地解脱，完全地观边际时，在正现观后，即于现法作证苦的尽头〔苦边〕。是哪一法呢？即一切有情依食而住。诸比库，当比库对这一法完全地厌离，……作证苦的尽头〔苦边〕。（先前）所说的一问、一说示、一回答者，乃是缘此而说的。[152]”再者，在此的“依食而住”，就如在：“诸比库，有净相，当对此食多作不如理作意时，未生起的贪欲即会生起。[153]”如此等的缘，所以称为“食”。以如此(pg. 064)的“缘”而取了“食”字，所以把依缘而住称为“依食而住”。假如在说“依食而住”是关于四食的话，由：“无想有情天是无因[154]、无食、无触、无受的[155]”之语，则“一切（有情）”的词将是不适宜的了，（所以在此并非指四食）。在此，即使如此说时，由：“什么法是有缘呢？五蕴，即：色蕴、（受蕴、想蕴、行蕴）、识蕴”之语，只有诸蕴是适合于依缘而住的，而且这句就不适合用在诸有情了。因此不应如此理解。为什么呢？因为蕴只是成为有情的隐喻〔通俗用法〕而已；蕴实在是成为有情的隐喻〔通俗用法〕。为什么呢？因为诸蕴是由衍生〔执取〕而得了知的。是什么呢？犹如村庄是诸房舍的隐喻〔通俗用法〕。由于房舍是由村庄的衍生〔执取〕而得了知的，当村庄的一间、两间或三间房舍被烧了时，则（说成）：“村庄被烧了”，如此房舍则被隐喻〔通俗用法〕成村庄；同样的，当知在诸蕴以缘义的这个隐喻〔通俗用法〕为依食【78】而住时，（说）成了：“有情依食而住”。而且从胜义而言，当知诸蕴只是在生、在老（、在死）时，以及世尊所说的：“比库，你是刹那刹那地在生、在老、在死”，显示诸蕴只是隐喻〔通俗用法〕为诸有情而已。由此当知由“一”的缘而称为食的，为一切有情依食住，或食为他们所依存的。由于食或依食而住实在是无常性的原因，所以是厌离的原因。再者，由于称为一切有情，所以当在由见到诸行的无常性而厌离时，即逐渐地作证苦的尽头〔苦边〕，证得胜义的清净，如说：

“‘一切行无常’，当以慧见时，

得厌离于苦，此是清净道。[156]”

而且在此的“一是什么？（ekaṃ nāma kiṃ）”有“肯（kiṃ）”和“奇哈（ki ha）”两种诵法。当中，锡兰人诵成“奇哈（ki ha）”，在应当说“肯（kiṃ）”时，他们说成“奇哈（ki ha）”。有些（加）读“哈（ha）”的不变词，而且这也是上座（部）的传统，然而两者只是一义，随其喜乐，即可读诵。而如在：“被乐所触或被苦（所触）（sukhena phuṭṭho atha vā dukhena）”，以及：“他领受苦及忧（dukkhaṃ domanassaṃ paṭisaṃvedeti）”，如此等（经文的例子）(pg. 065)，有些地方（诵）成“杜康（dukhaṃ）”，有些地方则（诵）成“杜康（dukkhaṃ）”；同样的，有些地方（诵）成“也康 （ekaṃ）”,有些地方则（诵）成“也康（ekkaṃ）”，而在此只是诵成：“一是（ekaṃ nāma）”。

（解释“二是什么”的问题）

“二是什么？名与色。（Dve nāma kiṃ? Nāmañca rūpañca.）”

如此大师对此问答（感到）心满意，再以前面的方式更问：“二是什么”的问题。在说出“二”后，长老以法（──胜义谛）的开示方式[157]来回答：“名与色”。此中，由于倾向并面对所缘，而且由于心倾向因的一切【79】非色，所以称为“名（nāmaṃ）”；然而只是以厌离因的有漏法为这里的意趣。

以变坏义的四大种及其所造而转起的一切色，称为“色（rūpaṃ）”，该（所有）一切（色法）都是这里的意趣。只有所说的：“二是指名与色”，才是这里的意趣，而非其余的二，如说：“诸比库，当比库对二法完全地厌离，……作证苦的尽头〔苦边〕。是哪二（法）呢？即名与色。诸比库，当比库对这二法完全地厌离，……作证苦的尽头〔苦边〕。（先前）所说的二问、二说示、二回答者，乃是缘此而说的。[158]”再者，当知由于只见到名色而舍断我见，当在（修）无我随观的（解脱）门而厌离时，即逐渐地作证苦的尽头〔苦边〕，证得胜义的清净，如说：

一切行无我，当以慧见时，

得厌离于苦，此是清净道。[159]”

（解释“三是什么”的问题）

“三是什么？三受。（Tīṇi nāma kiṃ? Tisso vedanā.）”

现在大师对此问答（感到）心满意，再以前面的方式更问：“三是什么？”的问题。在说出“三”后，长老在见到所应答义的数词适宜之（阴阳词）性时，回答：“三受”。或者当知这里他所说的意思乃是显示：“当世尊在说‘三受’时，我理解(pg. 066)即是所说的‘三’是此义。”由无碍解的种类，实在有各种（法）门的开示，得以达到优雅的开示。然而有人说：这个“三”是多余出来的字（但这种主张并不正确）。只有前面的方式才是这里所说的“三受”，而非其余的三，如说：“诸比库，当比库对三法完全地厌离，……作证苦的尽头〔苦边〕。是哪三（法）呢？即三受。诸比库，当比库对这三法完全地厌离，……作证苦的尽头〔苦边〕。（先前）所说的三问、三说示、三回答者，乃是【80】缘此而说的。[160]”并且在此是依照经典所说的：

“我说：‘凡所感受的，一切都是苦’[161]”；

或者：

“见乐作苦想，见苦如箭刺，

见不苦不乐，观照为无常。[162]”

当知如此依三受的苦苦、变易苦及行苦，由见到苦性而舍断乐想。当在（修）苦随观的（解脱）门而厌离时，即逐渐地作证苦的尽头〔苦边〕，证得胜义的清净，如说：

“‘一切行是苦’，当以慧见时，

得厌离于苦，此是清净道。[163]”

（解释“四是什么”的问题）

“四是什么？四圣谛。（Cattāri nāma kiṃ? Cattāri ariyasaccāni.）”

如此大师对此问答（感到）心满意，再以前面的方式更问：“四是什么”的问题。在此，回答这个问题有些地方是类似于前面（所说）方式四食的目的，如说：“诸比库(pg. 067)，当比库对四法完全地厌离，……作证苦的尽头〔苦边〕。是哪四（法）呢？即四食。诸比库，当比库对这四法完全地厌离，……作证苦的尽头〔苦边〕。（先前）所说的四问、四说示、四回答者，乃是缘此而说的。[164]”有些处则是指四念处，在已善修心后，即逐渐地作证苦的尽头〔苦边〕，如卡将嘎拉（Kajaṅgalā）比库尼所说的：“诸贤友，当比库对四法已完全地善修习心，完全地观边际，在正现观后，即于现法【81】作证苦的尽头〔苦边〕。是哪四（法）呢？即四念处。诸贤友，当比库对这四法已完全地善修习心，……作证苦的尽头〔苦边〕。世尊所说的四问、四说示、四回答者，乃是缘此而说的。[165]”然而这里的“四”，无论由四圣谛的意趣从随觉与通达来断除有（bhava,生命体）的渴爱，或者由于只是回答的方式来回答，在说出“四”后，长老回答：“四圣谛”。

此中，“四（cattāri）”——为数目的区分。

“圣谛（ariyasaccāni）”——即诸圣的谛；即是非不实、非欺瞒的涵义，如说：“诸比库，这四圣谛真实、非不实、非其他方式，因此称为‘圣谛’。[166]”或者由于应受含有天的世间恭敬，而称为“应当信赖”；或者由于称为应当精勤处的行动入门（aye iriyanato），或在非行动的非入门（anaye na iriyanato）；或由于使致力于三十七菩提分的圣法；（或者）由于被称为圣者的佛陀、独觉佛〔辟支佛〕及佛陀的弟子们所通达，因此称为“圣谛”，如说：“诸比库(pg. 068)，有这四圣谛。（即苦圣谛、苦集圣谛、苦灭圣谛、导至苦灭的道圣谛）……。诸比库，有这四圣谛。由于被诸圣者所通达，因此称为‘圣谛’。”再者，由于是圣[167]世尊的谛故为圣谛，如说：“诸比库，在含有天的世间……及人（的世间中），如来是圣者。因此称为‘圣谛’。[168]”或者由此现自觉性而成就圣位，故为圣谛，如说：“诸比库，由于如来已如实现自觉了这四圣谛，所以称为阿拉汉、正自觉者。[169]”这是它们的字义。由于随觉与通达圣谛而断除有（bhava）【82】的渴爱，如说：“诸比库，当随觉、通达了这苦圣谛，（随觉、通达了这苦集圣谛，随觉、通达了这苦灭圣谛，）随觉、通达了这导至苦灭的道圣谛，则断了有（bhava）的渴爱、尽了有（bhava）的引导者，现在即没有再有（bhava）。[170]”

（解释“五是什么”的问题）

“五是什么？五取蕴。（Pañca nāma kiṃ? Pañcupādānakkhandhā.）”

大师对此问答（感到）心满意，再以前面的方式更问：“五是什么”的问题。在说出“五”后，长老回答：“五取蕴”。此中，“五（pañca）”——为数目的区分。

使生取着〔执取〕或生取着〔执取〕者的蕴为“取蕴（upādānakkhandhā）”；即凡任何有漏、取着的色、受、想、行、识为其同义词。而且在此只是先前所说方式的“五取蕴”，而不是其他的五，如说：“诸比库，当比库对五法完全地厌离，……作证苦的尽头〔苦边〕。是哪五（法）呢？即五取蕴。诸比库，当比库对这五法完全地厌离，……作证苦的尽头〔苦边〕。（先前）所说的五问、五说示(pg. 069)、五回答者，乃是缘此而说的。[171]”而且在此当他思惟五蕴的生灭而获得了不死的观〔维巴沙那〕时，即逐渐地作证不死的涅槃，如说：

“由他正思惟，诸法之生灭，

得喜与愉悦，他知那不死。[172]”

（解释“六是什么”的问题）

“六是什么？六内处。（Cha nāma kiṃ? Cha ajjhattikāni āyatanāni.）”

如此大师对此问答（感到）心满意，再以前面的方式更问：“六是什么”的问题。在说出“六”后，长老回答：“六内处”。此中，“六（cha）”——为数目的区分。

由于必须与自己有关，或者关于自己而转起，所以为“内（ajjhattika）”。

由于是入处，或由于是来入的起源，或者由于引导而延长轮回【83】之苦，所以为“处（āyatana）”；此即是眼、耳、鼻、舌、身、意的同义词。而且在此只是先前所说方式的“六内处”，而不是其他的六，如说：“诸比库，当比库对六法完全地厌离，……作证苦的尽头〔苦边〕。是哪六（法）呢？即六内处。诸比库，当比库对这六法完全地厌离，……作证苦的尽头〔苦边〕。（先前）所说的六问、六说示、六回答者，乃是缘此而说的。[173]”而且六内处由：“诸比库，‘空村’即是这六内处的同义词[174]”之语是空的；由于犹如泡沫、海市蜃楼等一般不久住，所以是虚幻的；而且当在观虚幻不实而厌离时，即逐渐地作证苦的尽头〔苦边〕，脱离死王的视域，如说：

“视如(pg. 070)水上泡沫，视如海市蜃楼，

当观世间如此，死王即看不见。[175]”

（解释“七是什么”的问题）

“七是什么？七觉支。（Satta nāma kiṃ? Satta bojjhaṅgā.）”

大师对此问答（感到）心满意，更问：“七是什么”的问题。即使在大问答[176]所说的是七识住，然而为了显示当比库对诸法善修习心后，即作证苦的尽头〔苦边〕，所以长老回答：“七觉支”。而且此义也是世尊所赞同的，如说：“居士们，卡将嘎拉（Kajaṅgalā）比库尼是贤智者；居士们，卡将嘎拉比库尼是大慧者。居士们，假如你们来到我这里询问此义，我也将如卡将【84】嘎拉比库尼所回答的那样回答你们。[177]”她是如此回答的：“诸贤友，当比库对七法已完全地善修习心，……，即于现法作证苦的尽头〔苦边〕。是哪七（法）呢？即七觉支。诸贤友，当比库对这七法已完全地善修习心，……作证苦的尽头〔苦边〕。世尊所说的七问、七说示、七回答者，乃是缘此而说的。[178]”当知此义是世尊所赞同的。

此中，“七（satta）”——为排除不足或太多的数目区分。

“觉支（bojjhaṅga）”——为念（、择法、精进、喜、轻安、定及舍）等诸法的同义词。

以下是字义（的解释）：当在世间、出世间道生起的刹那，由于对退缩、掉举、停滞、挣扎，以及沉溺于（感官）欲乐及自我折磨（的苦行），并持有断见及常见（等）各种祸害所敌对而称为念、择法、精进、喜、轻安、定及舍的法和合了，由于该圣弟子觉悟了，所以为觉〔菩提〕；即是他从烦恼的相续睡眠醒来了，或通达了四圣谛，或者只是作证涅槃而说的。如说：“在修习了七觉支后，现自觉了无上正(pg. 071)自觉。[179]”或者圣弟子对依所说种类的法和合觉悟了，所以为菩提。就如诸禅支、诸道支一般，如此这称为法和合的菩提之支分，为觉支；或者如军队的支、车子支等一般，在获得了通俗用法的“菩提”之圣弟子的支分，为觉支。再者，对觉支的觉支涵义当知以：“（所谓）‘觉支’，觉支是什么涵义呢？‘导致菩提’为觉支；‘觉悟’为觉支；‘随觉’为觉支；‘觉醒’为觉支（；‘自觉’为觉支）。[180]”如此在《无碍解（道）》所说的方式。当如此修习、多作（修习）七觉支时，不久即可获得一向厌离等德，即称为“在现法作证苦的尽头〔苦边〕”【85】，此即世尊所说的：“诸比库，修习、多作（修习）这七觉支者，则导致一向厌离、离贪、灭、寂止、通智、自觉、涅槃。[181]”

（解释“八是什么”的问题）

“八是什么？八圣道支。（Aṭṭha nāma kiṃ? Ariyo aṭṭhaṅgiko maggo.）”

如此大师对此问答（感到）心满意，更问：“八是什么”的问题。即使在大问答所说的是八世间法，然而为了显示当比库对诸法善修习心后即作证苦的尽头〔苦边〕；而且在“诸圣的八道支”，由于所谓的道，只有八支，没有其他的八支道，所以为了达到优雅的开示，长老回答：“八圣道支”。而且此义也是世尊所赞同的，如说：“居士们，卡将嘎拉（Kajaṅgalā）比库尼是贤智者，……，我也将如卡将嘎拉比库尼所回答的那样回答你们。[182]”她(pg. 072)是如此回答的：“诸贤友，当比库对八法已完全地善修习心，……，（即于现法作证苦的尽头〔苦边〕。是哪八﹙法﹚呢？即八圣道支。诸贤友，当比库对这八法已完全地善修习心，……）作证苦的尽头〔苦边〕。世尊所说的八问、八说示、八回答者，乃是缘此而说的。[183]”当知此义及开示方式是世尊所赞同的。

此中，“圣（ariya）”——是诸希求涅槃者所可信赖的；再者，当知由于转起使与烦恼隔离，由于是圣性的原因〔使成为圣性〕，以及由于获得圣果，所以为圣。

由于有八支，所以是“八支（aṭṭhaṅgika）”。而且当知如四支军、五支乐器一般，从支的简别，单单只是支而没有自性可得。

由于追求涅槃，或自己追求，或者前往杀死诸烦恼，所以为“道（magga）”。当比库修习如此分为八的八支道时，【86】即破除无明，生起明，作证涅槃，即称为“在现法作证苦的尽头〔苦边〕”，此即（世尊）所说的：“诸比库，譬如稻穗或麦穗朝向正，当用手或脚打踏时，手脚破而流出血者，这是有可能的。为什么呢？诸比库，由于穗朝向正的缘故；同样的，诸比库，当该比库的善行朝向正，见朝向正而修习道，将破无明、生起明，将作证涅槃者，这是有可能的。[184]”

（解释“九是什么”的问题）

“九是什么？九有情居。（Nava nāma kiṃ? Nava sattāvāsā.）”

大师对此问答（感到）心满意，更问：“九是什么”的问题。在说出“九”后，长老回答：“九有情居”。此中，“九（nava）”——为数目的区分。“有情（sattā）”——即对执取于结缚命根的诸蕴(pg. 073)所施设的生物，或者（只是生物的）施设。“居（āvāsā）”——即住在这里为居。诸有情的居住为有情居。这是开示的方式〔道〕，然而在义理上，则为九种有情的同义词，如说：“诸贤友，有诸有情有种种身及种种想，即是：人类、一些诸天，以及一些堕苦界者，这是第一有情居。诸贤友，有诸有情有种种身及一种想，即是：梵众天的最初生者，这是第二有情居。诸贤友，有诸有情有一种身及种种想，即是：光音天，这是第三有情居。诸贤友，有诸有情有一种身及一种想，即是：遍净天，这是第四有情居。诸贤友，有诸有情没有想也没有感受，即是：无想有情天，这是第五有情居。诸贤友，有诸有情超越一切色想，……得（生）为空【87】无边处（的有情），这是第六有情居。诸贤友，有诸有情……得（生）为识无边处（的有情），这是第七有情居。诸贤友，有诸有情……得（生）为无所有处（的有情），这是第八有情居。诸贤友，有诸有情……得（生）为非想非非想处（的有情），这是第九有情居。[185]”只有前面的方式才是这里所说的“九有情居”，而非其余的九。如说：“诸比库，当比库对九法完全地厌离，……作证苦的尽头〔苦边〕。是哪九（法）呢？即九有情居。诸比库，当比库对这九法完全地厌离，……作证苦的尽头〔苦边〕。（先前）所说的九问、九说示、九回答者，乃是缘此而说的。[186]”而且(pg. 074)在此由：“应遍知九法。是哪九（法）呢？九有情居[187]”之语，当经由知遍知而对九有情居厌离时，由于只见到纯粹诸行聚，而舍弃了（视）为常、净、乐性之见；经由度遍知由无常随观而离贪，由苦随观而解脱，由无我随观而见到完全的边际〔尽头〕；由于断遍知在现观正性后，即在现法作证苦的尽头〔苦边〕。这即是所说的：“诸比库，当比库对九法完全地厌离，……作证苦的尽头〔苦边〕。是哪九（法）呢？即九有情居。[188]”

（解释“十是什么”的问题）

“十是什么？由具有十支而称为‘ 阿拉汉’。（Dasa nāma kiṃ? Dasahaṅgehi samannāgato `arahā’ti vuccati.）”

如此大师对此问答（感到）心满意，更问：“十是什么”的问题。在此，回答这个问题，在其他地方则说为十不善业道，如说：“诸比库，当比库对十法完全地厌离，……作证苦的尽头〔苦边〕。是哪十（法）呢？即十不善业道。诸比库，当比库对这十法完全地厌离，【88】……作证苦的尽头〔苦边〕。（先前）所说的十问、十说示、十回答者，乃是缘此而说的。[189]”在此，无论由于这位尊者想要回答自己所未引用的完全智，或者只是由此方式的回答而成为善回答，所以显示由于具有十支而称为“阿拉汉”。长老回答：“由具有十支而称为‘阿拉汉’”，乃是以个人〔通俗〕的开示方式（而回答的）。在此当知在问了：“十是什么？”长老以由具有十支而称为“阿拉汉”来解说十支，而且该十当知即在：“‘尊者，所谓无学、无学。尊者，什么样的比库（称）为无学呢？’‘在此，诸比库，当比库具有无学(pg. 075)正见，具有无学正思惟，具有无学正语，具有无学正业，具有无学正命，具有无学正精进，具有无学正念，具有无学正定，具有无学正智，具有无学正解脱。诸比库，如此的比库（即称）为无学。’[190]”如此等经所说的方式。

《小诵经》的注释——《阐明胜义》

〈问童子文〉的解释已结束

V

吉祥经注

Maṅgalasuttavaṇṇanā

（Evaṃ me sutaṃ: ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati Jetavane Anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā, abhikkantavaṇṇā, kevalakappaṃ Jetavanaṃ obhāsetvā yena Bhagavā ten’upasaṅkami, upasaṅkamitvā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā Bhagavantaṃ gāthāya ajjhabhāsi:

如是我闻：一时，世尊住在沙瓦提城揭德林给孤独园。

当时，有位容色殊胜的天人在深夜照亮了整座揭德林，来到世尊处。来到之后，礼敬世尊，然后站在一边。站在一边的那位天人以偈颂对世尊说：

“Bahū devā manussā ca, maṅgalāni acintayuṃ,

ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttamaṃ.

“众多天与人，思惟诸吉祥，

希望得安乐，请说最吉祥。

Asevanā ca bālānaṃ, paṇḍitānañca sevanā,

pūjā ca pūjanīyānaṃ, etaṃ maṅgalamuttamaṃ.

不结交愚人，亲近诸智者，

礼敬可敬者，这是最吉祥。

Patirūpadesavāso ca, pubbe ca katapuññatā,

attasammāpaṇīdhi ca, etaṃ maṅgalamuttamaṃ.

居住适宜地，往昔曾修福，

自立正志向，这是最吉祥。

Bāhusaccañca sippañca, vinayo ca susikkhito,

subhāsitā ca yā vācā, etaṃ maṅgalamuttamaṃ.

多闻与技术，善学于律仪，

所说皆善语，这是最吉祥。

Mātāpitu upaṭṭhānaṃ, puttadārassa saṅgaho,

anākulā ca kammantā, etaṃ maṅgalamuttamaṃ.

奉养父母亲，扶养妻与儿，

正当的职业，这是最吉祥。

Dānañca dhammacariyā ca, ñātakānañca saṅgaho,

anavajjāni kammāni, etaṃ maṅgalamuttamaṃ.

布施与法行，接济诸亲族，

行为无过失，这是最吉祥。

Ārati virati pāpā, majjapānā ca saññamo,

appamādo ca dhammesu, etaṃ maṅgalamuttamaṃ.

避、离诸恶事，自制不饮酒，

于法不放逸，这是最吉祥。

Gāravo ca nivāto ca, santuṭṭhi ca kataññutā,

kālena dhammasavaṇaṃ, etaṃ maṅgalamuttamaṃ.

恭敬与谦逊，知足与知恩，

适时听闻法，这是最吉祥。

Khantī ca sovacassatā, samaṇānañca dassanaṃ,

kālena dhammasākacchā, etaṃ maṅgalamuttamaṃ.

忍辱、易受劝，得见诸沙门，

适时讨论法，这是最吉祥。

Tapo ca brahmacariyañca, ariyasaccānadassanaṃ,

nibbānasacchikiriyā ca, etaṃ maṅgalamuttamaṃ.

热忱与梵行，照见诸圣谛，

体证于涅槃，这是最吉祥。

Phuṭṭhassa lokadhammehi, cittaṃ yassa na kampati,

asokaṃ virajaṃ khemaṃ, etaṃ maṅgalamuttamaṃ.

接触世间法，心毫不动摇，

无愁、染，安稳，这是最吉祥。

Etādisāni katvāna, sabbatthamaparājitā, sabbattha sotthiṃ gacchanti, taṃtesaṃ maṅgalamuttamanti.

此等实行后，各处无能胜，

去各处安稳，是其最吉祥。”）

（排在这里的目的）

现在，接着排在〈问童子文〉之后，顺次来到解释《吉祥经》（Maṅgalasutta）的涵义。在说明了排在这里的目的后，我们将解释该义。

即使世尊并未把此经的开示排在这里，由于由〈皈依〉而进入教法，【89】并且显示由〈学处〉、〈三十二行相〉及〈问童子文〉而区分戒、定、慧，而一切即构成最上的吉祥；而且为了显示由于希求吉祥者所应从事的，以及依照此经可以了知吉祥的性质，所以排在这里。这是把这（部经）排在这里的目的。

（第一次大结集论）

已经(pg. 076)如此排列后，这是为了解释该义的本母（mātikā）：

“由谁所说、何时、何处（说）？说了这方式后，

我们以各种（方式）来解释，‘如是’等字的涵义。说了（此经的）缘起〔等起〕，确定了该吉祥后，我们将解说其吉祥性。”

此中，在到：“由谁所说、何时、何处（说）？说了这方式后”这半首偈，乃是关于：“如是我闻：一时，世尊……以偈颂对世尊说”此语而说的。（由“如是我闻”之语，）这是从听闻了而说的。由于世尊自成、无师，因此这些话并不是世尊、阿拉汉、正自觉者（所说的）。由此当问：“这些话是谁所说的？何时及为什么而说的呢？”即（回答）说：由阿难（Ānanda）尊者所说的，而且那是在第一次大结集时（说的）。然而在开始时，为了善巧一切经的因缘，应当了知大结集。

从转了法轮开始乃至调伏了善贤（Subhadda,须跋陀罗）遍行者，世尊完成了佛陀的工作〔佛事〕后，在维沙卡（Visākha）月满月日的清晨，在古西那拉（Kusinārā,拘尸那罗）城诸马拉（Mallānaṃ）的沙拉（sāla,娑罗）林，在沙拉双树之间，以无余依涅槃界而入了般涅槃。在世间的依怙者──世尊般涅槃集会的七十万比库当中，马哈咖沙巴（Mahākassapa,大迦叶）尊者为僧团长老，【90】他想起在世尊般涅槃七天时，年老出家的善贤（Subhadda,苏跋达）[191]所说的话：“诸贤友，够了，请不要忧伤，请不要悲泣！我们已经从该大沙门善解脱了，而且（他时常）困扰着我们：‘这是你们所允许的，这是你们所不允许的。’现在我们将可以做所想要（做）的，将可以不做不想要（做）的了。[192]”当他想到：“可能将有恶比库们会认为：‘大师的言教已经过去了’，在他们得到伴党后，正法可能不久即会消失。而且只要法律还存续着，大师的言教就不会过去，如世尊所说的：‘阿难(pg. 077)，凡我为你们所说的法及所制定的律，在我过去后即是你们的导师。[193]’我何不结集法与律，如此教法将会长时久住！而且世尊曾对我说：‘咖沙巴〔迦叶〕，你将披着〔持有〕我所脱下的麻布粪扫衣吗？[194]’之后就把衣分享给我使用。而且（世尊曾说）：‘诸比库，只要我想要，即可离诸欲……初禅具足住；诸比库，只要咖沙巴想要，他也可以离诸欲……初禅具足住[195]’，如此等方式，在分类为九次第住及六神通的上人法，把我和自己放在同等的（地位）与摄益，对此我将有什么可以回报呢？我何不将世尊譬为转轮王[196]，把自己的盔甲及主权授与自己建立家系的儿子，‘我将是正法传统的建立者’，以报答（世尊）曾以不共的帮助来摄益我。”在思考后，即鼓励比库们来结集法与律【91】，如说：“当时，马哈咖沙巴尊者告诉比库们：‘诸贤友，一时，当我与有五百位比库的大比库僧从巴瓦（Pāvā）到古西那拉（Kusinārā）的道路行走时，……’。[197]”一切细节（当知）即在〈善贤（Subhadda,苏跋达）章〉（所说的）。接着（马哈咖沙巴）说：“诸贤友，我们应当在非法兴盛而正法衰微，非律兴盛而律衰微之前，在主张非法者强而主张正法者弱，在主张非律者强而主张律者弱之前结集法与律！[198]”比库们(pg. 078)说：“尊者，那么请长老选取比库们！”长老略过会（诵）持整个大师九分教法教理的数百、数千位凡夫、入流者〔须陀洹；预流者〕、一来者〔斯陀含〕、不来者〔阿那含〕及纯观的漏尽比库，而选取了会（诵）持一切三藏教理、获得无碍解、有大威力、大多是世尊的上首（弟子），且具有三明等的四百九十九位漏尽比库。关于此而说：“当时，马哈咖沙巴尊者选取了四百九十九位阿拉汉。[199]”

为什么长老使（五百）少了一位呢？为了给阿难长老机会的缘故。无论（阿难）有或没有参加都无法进行法的结集。由于该尊者还是有学，还有所应做的，因此无法参加；由于除了（阿难尊者）外，没有人曾在世尊前（完整）学得了十力（的世尊）所开示的契经、应颂等，因此没有（阿难尊者）参加即无法（进行法的结集）。假如如此的话，即使是有学，对法的结集多所助益，长老也应当选取，然而为什么不选取呢？为了避开他人批评的缘故。事实上（马哈咖沙巴）长老【92】对阿难尊者是极为信赖的，即使他（阿难尊者）的头上已经长了白发，还是以童子之词来教诫（说）：“这个童子怎么这么不知量呢！[200]”然而这位（阿难）尊者是如来叔叔的儿子──堂弟，而且当比库们认为（马哈咖沙巴尊者）像是随（自己的）欲（愿）时，可能会批评：“排除〔搁置〕了那么多得无碍解的无学比库，却选取了得无碍解的有学阿难长老。”为了避免他人的批评而没有选取，（想说）：“没有阿难参加即无法进行结集，当比库们同意时，我将会（选）取的。”当时，比库们自己为了阿难 （尊者）而请求长老，如说：“诸比库对马哈咖沙巴尊者说：‘尊者，这位阿难尊者即使是有学，但他不可能由于（贪）欲、瞋恚、愚痴及怖畏而行非趣，而且他在世尊前学得很多法与律，因此，尊者，请长老(pg. 079)选取阿难尊者吧！’当时，马哈咖沙巴尊者就选取了阿难尊者。[201]”如此当比库们同意时，即选取了阿难尊者，因此共有五百位长老。“当时，长老比库们（想说）：‘我们应当在哪里结集法与律呢？’当时，长老比库们（想说）：‘王舍城是一个大行处，有众多住处，假如没有其他比库在王舍城入雨安居的话，我们何不住在王舍城度过雨（安居）并结集法与律呢！’[202]”为什么他们这么想呢？（他们想说：）“这是我们确立者〔阿拉汉〕的工作，假如有【93】异议〔异分〕的人进入僧中，可能会造成骚扰。”当时，马哈咖沙巴尊者就以白二甘马〔旧译羯磨〕来宣告。当知那即是在〈（五百）结集篇〔犍度〕〉所说的方法。

当时，已经过了如来般涅槃的七天祭典，以及七天（佛陀）舍利的供养，马哈咖沙巴尊者说：“已经过了半个月，现在热季还剩余一个半月，已经接近入雨安居了。诸贤友，我们前往王舍城吧！”他带着一半的比库僧团从一条道路前往，阿奴卢塔（Anuruddha,阿那律）长老也带着一半的比库僧团从（另）一条道路前往，而阿难长老则带着世尊的衣钵，被比库僧团所围绕，想要到沙瓦提后再前往王舍城。在向沙瓦提出发游行时，阿难长老所到之处则有大悲泣：“阿难尊者，您怎么放下大师而来呢？”当长老逐渐地抵达沙瓦提，有如世尊般涅槃时般的大悲泣。在那里，阿难尊者对大众开示了关于无常等法，在进入揭德林〔胜利林〕后，打开了十力（的佛陀）所住过香室的门，将床椅搬出并拍打，洒扫了香室，把枯萎的花鬘、垃圾丢弃，并把床椅搬回原位，他做了世尊在世时所应做的一切义务。

当时(pg. 080)，（阿难）长老从世尊般涅槃开始，即过多站立与坐着，使得诸界增盛而身体（不适），为了复原，在第二天喝了使下痢的牛奶，并坐在寺院。关于此即（阿难长老）对苏跋（Subha）学童所派来学童说：“学童，（现在）不是时候，【94】今天我喝了药，或许明天我们将可以前往。[203]”在第二天，以接搭卡（Cetaka）长老为随行沙门而前往（苏跋学童处），苏跋学童所问而开示的经，即是《长部》的第十（经），称为《苏跋经》。当时，长老（令）修复破了与毁坏的揭德林寺后，在接近入雨安居时，就前往王舍城。同样的，马哈咖沙巴长老与阿奴卢塔〔阿那律〕长老也带着所有〔一切〕的比库僧团到达王舍城。 当时，在王舍城有十八座大寺院。该一切（寺院）都被遗弃、倒塌、肮脏。当世尊般涅槃时，所有比库们带取各自的衣钵后，即离寺院及住处而去。那里的长老们为了尊敬世尊的话，以及避免外道的讥嫌，诸外道可能会说：“沙门果德玛的弟子们只会在大师在（世）时照顾寺院，（大师）般涅槃后就遗弃了。”所以他们想（说）：“我们当在第一个月修复破了与毁坏的（寺院）。”那是为了想要避免讥嫌而说的，并且说：“当时，长老比库们想（说）：‘诸贤友，世尊是赞叹修复破了与毁坏的（寺院）的，诸贤友，我们何不在第一个月修复破了与毁坏的（寺院），我们将在中间的〔第二个月〕（那个）月集会来结集法与律。’[204]”他们在第二天来到国王的门口等着。未生怨 （Ajātasattu,旧译阿阇世）王前来礼敬后，邀请（说）：“尊者们，我可以做什么？有什么需要吗？”长老们告知需要工人来修复十八座大寺院。国王（说）：“萨度〔善哉〕，尊者们。”他提供了人员当工人。长老们在第一个月整修了所有的寺院。当时(pg. 081)，他们告诉国王：“大王，寺院已经修复【95】好了，现在我们将要结集法与律了。”（国王回答说）：“萨度〔善哉〕，尊者们，请您们安心，愿我成为命令之轮，而您们成为法轮！尊者们，请下命令，我可以做什么？”（长老们回答说）：“大王，在结集（法[205]）时，（需要一座）比库们的集会处。”（国王回答说）：“尊者们，我在哪里建造呢？”（长老们回答说）：“大王，在威跋拉（Vebhāra）山麓的七叶窟口是适宜建造的。”（国王回答说）：“萨度〔善哉〕，尊者们。”未生怨〔阿阇世〕王令建造一座大会堂，犹如威沙堪马（Vissakamma,毗舍羯摩）[206]所化的一般；有善建造的墙壁、柱子及阶梯，有各种花蔓作品及蔓藤作品来装饰；并且有用各种悬垂花环所装饰成的拱顶，犹如用宝物所装饰而镶以宝石的锦锻一般；而且由供养各种花所装饰而善完成的铺过地面来庄严，犹如梵天宫一般。在那大会堂为五百位比库铺了五百条无价〔很贵重〕允许（比库们使用）的敷具。长老的座位靠在南方，面向北边；在会堂的中央，面向东边铺了适合于佛世尊座位的法座，并且在那里放了一支由（象）牙所雕刻的扇子。（接着他）令人告知比库僧团（说）：“尊者们，我的工作已经完成了。”

比库们告诉阿难尊者说：“阿难贤友，明天僧团将集会了，而你是有学，有所应做，那个集会你是不适合前往的，请不要放逸吧！”当时，阿难尊者（想说）：“明天将集会了，假如我以有学的身份前往，那是不适宜的。”他（整个）夜晚大多花在（修习）身至念上。当夜晚将过，（接近）清晨之时，他从经行处下来，进入住处，（想说）：“我将躺下”，而身体下倾，当两脚(pg. 082)离开地面，头还未（碰）到枕头，在那之间，【96】以无执取而心从诸漏解脱了。其实，这位（阿难）尊者（发现）经过了（长时间）在外面经行而无法生起殊胜时，他想：“世尊不是曾经告诉我：‘阿难，你已经修了福（业），在精勤努力后，你将很快地成为无漏[207]’吗？而且诸佛（所说）的话是没有过失的，然而由于我过度的发勤精进，导致我的心掉举，因此我应当使精进平衡。”即从经行处下来，站在洗脚处洗脚后，进入住处，坐在床上（想说）：“我将稍微休息一下”，当身体接近床，两脚离开地面，而头还没有到达枕头，在那之间，以无执取而心从诸漏解脱了。长老并非在四威仪当中（证得）阿拉汉的。因此，当在（问）说：“在此教法中，哪位比库是在非坐、非卧、非站、非行走时证得阿拉汉的？”而（回答）说：“阿难长老”，则是适当的。

当时，长老比库们在第二天用完餐，收好衣钵后，集合在集法堂。阿难尊者想要让他们知道自己已经证了阿拉汉，所以并没有和他们一起前往。比库们依照（戒腊）长（幼）来到各自的座位坐下，并留下阿难长老的座位。当有人问说：“那是谁的座位？”时，（有人回答）：“是阿难的（座位）。”（当在问）：“阿难去了哪里呢？”那时（阿难）长老想：“现在是我前往的时候了。”为了显示自己的威力，就潜入（大）地，在自己的座位出现[208]。当该尊者如此坐着时，马哈咖沙巴长老告诉比库们（说）：“诸贤友，我们是先结集法还是（先结集）律呢？”比库们（回答）说：“马哈咖沙巴尊者，所谓律者佛教寿命，律住立时教法则住（vinayo nāma buddhasāsanassa āyu, vinaye ṭhite sāsanaṃ ṭhitaṃ hoti），因此我们首先（应当）结集律。”（马哈咖沙巴长老告诉比库们说）：“结集律应是谁的责任呢？”（比库们回答说）：“伍巴离（Upāli,优婆离）【97】尊者。”（马哈咖沙巴长老告诉比库们说）：“为什么阿难不能呢？”（比库们回答说）：“不能够的。在依止正自觉者而持律教者，以伍巴离〔优婆离〕尊者为上首，（如说）：‘诸比库，在我的比库弟子当中，持律第一者，即是伍巴离〔优婆离〕。’因此，在询问伍巴离长老后，我们结集律。”[209]）接着，（马哈咖沙巴）长老为了自己问律而自己（白了甘马）共许；伍巴离长老也为了答律而（白了甘马）共许。

这即是巴利圣典的：“当时，马哈咖沙巴尊者对僧团说：‘贤友们，请僧团听我﹙说﹚，假如僧团已到适时，我当问伍巴离律。’伍巴离(pg. 083)尊者也对僧团说：‘尊者们，请僧团听我（说），假如僧团已到适时，我当回答马哈咖沙巴尊者所问的律。’如此各自﹙白了甘马﹚共许后，伍巴离尊者即从座位起来，衣偏袒一肩，礼敬了长老们，坐在法座，拿着（象）牙所雕刻的扇子。[210]”

（白了甘马）共许后，依次坐在法座。一切当取在《律（藏）注》所说的方法。接着，马哈咖沙巴长老从第一巴拉基格（pārājika,他胜）开始，问了伍巴离长老所有〔一切〕的律，而伍巴离长老也回答了。所有的〔一切〕五百位比库一起团体合诵了含有（戒经）序的第一巴拉基格（他胜）学处。如此其余的一切当取在《律（藏）注》（所说的方法）。以此方式结集了有〈（比库及比库尼的）两部分别〉、〈篇章〉（khandhaka,犍度）及〈附随〉的整部《律藏》，伍巴离长老放下（象）牙所雕刻的扇子，从法座下来，礼敬了长（老）比库们，坐到自己的座位。

在结集了律后，具寿[211]马哈咖沙巴长老（接着）想结集法，就问比库们：“当在结集法时，结集法应是谁的责任呢？”诸比库（回答）说：“是阿难长老的责任。”“当时，马哈咖沙巴尊者对僧团白：‘贤友们，请僧团听我（说），假如僧团已到适时，我当问阿难法。’当时，阿难尊者也对僧团白：‘尊者们，请僧团听我（说），假如僧团已到适时，我当回答马哈咖沙巴尊者所问的法。’[212]”当时，阿难尊者即从座位起来，衣偏袒一肩，礼敬了长老们，坐在法座，拿着（象）牙所雕刻的扇子。马哈咖沙巴长老问了阿难长老法，所问的方式及经即已说的，如说──当时，马哈咖沙巴尊者对阿难尊者说：“阿难贤友，《梵网（经）》是在哪里开示的呢？”（阿难尊者回答）：“尊者，在王舍城与那难达（Nāḷandā）之间的芒果树苗（Ambalaṭṭhikā,安跋拉梯咖），国王的休息堂。”（马哈咖沙巴尊者问说）：“关于谁（而开示的）呢？”【98】（阿难尊者回答）：“（关于）苏毗雅（Suppiya）游行者及梵授（Brahmadatta）学童。”当时，马哈咖沙巴尊者也问了阿难尊者《梵网（经）》的因缘〔序〕，也问了（被开示的）人。（马哈咖沙巴尊者问阿难尊者说）：“阿难贤友，《沙门果（经）》是在哪里开示的呢？”（阿难尊者回答）：“尊者，在王舍城，基瓦（Jīvaka,耆婆）的芒果林。”（马哈咖沙巴尊者问说）：“与谁在一起呢？”（阿难尊者回答）：“与未生怨(pg. 084)韦迭希子（Ajātasattu vedehiputta,阿阇世）一起。”当时，马哈咖沙巴尊者也问了阿难尊者《沙门果（经）》的因缘〔序〕，也问了（被开示的）人。以此方式也问了五部（尼柯耶），在每当问了之时，阿难尊者都回答了。这第一次大结集由五百位长老所举行，即：

“由五百位所举行，并且由那五百位，

只由长老所执行，因此称为长老的（结集）。[213]”

在这第一次大结集进行时，问了所有〔一切〕《长部》以及《中部》等，顺次来到了《小部》，当马哈咖沙巴尊者在问：“阿难贤友，《吉祥经》是在哪里开示的呢？”如此话结束时，也问了因缘〔序〕，也问了（被开示的）人。此中，当在问了因缘〔序〕，而（阿难尊者）详细（解答）了因缘〔序〕后，阿难尊者想说关于什么而说的，谁听到的，何时听到的，谁所说的，何处说的，以及对谁说的，并且 为了显示：“是如此说的，是由我所听闻的，在一时听到的，由世尊所说的，在沙瓦提说的，以及对天神说的。”而说：“如是我闻：一时，世尊住在沙瓦提城〔舍卫城〕揭德林〔胜利林〕给孤独园。当时，有位容色殊胜的天人，在深夜照亮了整座揭德林，来到世尊处。来到之后，礼敬世尊，然后站在一边。站在一边的那位天人以偈颂对世尊说。”如此，【99】当知这（部经）是：“由阿难尊者所说的，而且是在第一次大结集时说的。”

现在，在此当再问：“为什么而说呢？”（可以回答说：）由于马哈咖沙巴长老已经问了这位（阿难）尊者因缘〔序〕，因此（从因缘〔序〕开始，详细的[214]）说出了。或者由于当有些天神见到了阿难尊者坐在法座，被（证得阿拉汉的）自在众所围绕，内心生起：“这位尊者是韦迭哈牟尼（Vedehamuni），是释迦族的后裔，自然是世尊的继承者，世尊也曾五次提到（他是）这（教法中的）第一[215]；拥有四不可思议、未曾有法[216]；被（比库、比库尼、近事男及近事女）四众所喜爱与可意[217]；现在在想到获得了世尊法王的继承后，已经成为佛陀了。”由于阿难尊者知道那些天神心里所想的，以及不同意该不属于他的不存有之德行，并且为了阐明自己只是弟子的状态，所以说：“如是我闻：一时，世尊(pg. 085)……说。”当时，五百位阿拉汉以及数千位天神欢喜阿难尊者（所说的话而说出）：“萨度（sādhu,善哉）！萨度〔善哉〕！”（当时）大地震动，天空降下各种花（雨），并且显现了诸多不可思议（事），而且许多天神生起悚惧〔警惕〕感（说）：“我们在世尊面前听闻的，现在再重现了！”如此当知阿难尊者在第一次大结集时所说的，即是为了这个原因而说的。到此乃是阐明了“由谁所说、何时、何处（说）？说了这方式后”这个半偈的涵义。

（解释“如是”等字）

（“Evaṃ me sutaṃ: ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati Jetavane Anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā, abhikkantavaṇṇā, kevalakappaṃ Jetavanaṃ obhāsetvā yena Bhagavā ten’upasaṅkami, upasaṅkamitvā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā Bhagavantaṃ gāthāya ajjhabhāsi:”

如是我闻：一时，世尊住在沙瓦提城，揭德林给孤独园。

当时，有位容色殊胜的天人，在深夜照亮了整座揭德林，来到世尊处。来到之后，礼敬世尊，然后站在一边。站在一边的那位天人以偈颂对世尊说：）

现在，为了阐明：“我们以各种（方式）来解释，‘如是’等字的涵义”，如此等本母所含摄的义理，（可以解）说为：【100】“如是（evaṃ）”这字应当视为譬喻、指示、喜悦、责备、接受所说、行相、显示，及忆持等义。在：“如此（evaṃ）生为人，当行诸多善（事）[218]”，如此等即以譬喻（upamā）来显示。在：“你应当如此（evaṃ）前进，你应当如此返回[219]”等，即是指示（upadesa）（之义）。在：“世尊，这是如此（evaṃ），善至，这是如此。[220]”如此等即是喜悦（sampahaṃsana）（之义）。在：“如此（evaṃ）这个贱女（vasalī）不论何时经常赞叹该禿头沙门。[221]”如此等为责备（garahaṇa）（之义）。在：“那些比库回答世尊：‘是的（evaṃ），尊者。’[222]”如此等为接受所说（vacanasampaṭiggaha）（之义）。在：“尊者，我确实了知世尊所说的法是如此（evaṃ），[223]”如此等为行相（ākāra）（之义）。在：“来，学童，你前往沙门阿难处，在到达后，用我的话问候沙门阿难少病、少恼、起居轻利、有力气、安稳而住，（说）：‘托碟呀（Todeyya）子苏跋（Subha）学童问候阿难尊者……、安稳而住。’并如此（evaṃ）说：‘善哉（sādhu,萨度）！请阿难尊者前往托碟雅子苏跋学童的住处，为了慈悯的缘故。’[224]”如此等为显示（nidassana）（之义）。在（世尊对卡拉玛们说：）“诸卡拉玛（Kālāma），你们认为如何，这些法是善的，还是不善的呢？”（卡拉玛们回答世尊说：）“尊者，是不善的。”（世尊对卡拉玛们说：“诸卡拉玛，你们认为如何，这些法）是有罪的，还是无罪的呢？”（卡拉玛们回答世尊说：）“尊者，是有罪的。”（世尊对卡拉玛们说：“诸卡拉玛，你们认为如何，这些法）是智者所呵责的，还是智者所赞叹的呢？”(pg. 086)（卡拉玛们回答世尊说：）“尊者，是智者所呵责的。”（世尊对卡拉玛们说：“诸卡拉玛，你们认为如何，这些法）在完全地受持后会导致无利益、痛苦的，或不会（导致无利益、痛苦的），还是在此是如何呢？”（卡拉玛们回答世尊：）“尊者，在完全地受持后会导致无利益、痛苦的，在此我们（认为）是如此（evaṃ）的。[225]”如此等为忆持（avadhāraṇa）（之义）。而这里（“如是”的含义）应当视为行相、显示，及忆持（之义）。

此中，以行相（ākāra）之义而阐明这个“如是”【101】的字义为：要识知世尊语词的一切方式，必须熟知各种微妙的方法，各种意向的等起，具有义与文字（的能力），（拥有）各种示导，通达教示法与义的深奥，适合一切有情各自的语言，以及来到耳朵〔耳路〕，谁有能力呢？（即使以一切威力想耳朵生起而听到后，[226]）什么是如是我闻呢？也（只）是以一行相由我所听闻。

以显示（nidassana）之义（而阐明这个“如是”的字义）为：在使自己摆脱（而澄清）：“我非自成，这不是我所作证的”；现在应当说整部经来显示：“如是我闻，我是如此听闻的。”

以忆持（avadhāraṇa）之义（而阐明这个“如是”的字义）为：“诸比库，我弟子比库中，多闻第一者，即是阿难。具（正）念（第一）者，……威仪（第一）者，……具坚固（第一）者，……近侍（第一）者，即是阿难。[227]”如此适宜世尊所赞叹的状态，显示自己忆持的能力，而想要诸有情听到：“如是我闻──当视为只是义与文字而已，不少也不多，而非其他方式。”

“我（me）”字可见到三（种）涵义。此中，在：“由唱诵偈颂（而获得的食物），我（me）是不能吃的[228]”，如此等为“由我（mayā）”之义。在：“善哉〔萨度（sādhu）〕，尊者，请世尊简略地为我（me）说法！[229]”如此等为“对我（mayhaṃ）”之义。在：“诸比库，（你们）应当做我的（me）法继承者！[230]”如此等为“我的（mama）”之义。而这里以“由我听闻”及“我的听闻”的二义是适宜的。

“闻（suta）”——有接头辞及无接头辞的这个“闻”字，可分为：前往、著名的、被贪所征服、积集、致力于〔从事〕、被耳所识知、在耳门所识等多种涵义。此中，在：“忙于（pasuta）军事”，如此等为“前往（gamana）”(pg. 087)之义。在：“见到有名的（suta）法[231]”，如此等为“著名的（khyāta）法”之义。在：“充满欲念（avassutā），对充满欲念[232]”，如此等为“被贪所征服（rāgābhibhūta）”之义。在：“你们所积的（pasuta）福实非小[233]”，如此等为“积集（upacita）”之义。在：“凡【102】诸智者致力于（pasuta）禅那[234]”，如此等为“致力于（anuyoga）禅那”之义。在：“所见、所闻（suta）、所觉知[235]”，如此等为“被耳所识知（sotaviññeyya）”之义。在：“忆持所闻（suta）、集积所闻[236]”，如此等为“在耳门所识（sotadvāraviññāta）”之义。而这里的“闻”乃是思虑或确持耳识前分行识的心路过程之义。此中，当在“我”字为“由我”之义时，则结合为：“如此被我所听闻〔如是我闻〕，思虑耳识前分行识的心路过程”；当在“我”字为“我的”之义时，则结合为：“如此是我的听闻〔如是我闻〕，确持耳识前分行识的心路过程。”

如此在这三个字──“如是”为显示耳识等识的作用；“我”为显示拥有所说该识的人；“闻”为显示在未拒绝听闻的状态，不少也不多而无颠倒的执取。同样的，“如是”为显示听闻等心以各种方式在所缘转起；“我”为显示自己；“闻”为显示法。同样的，“如是”为显示可开示的（法）；“我”为显示人；“闻”为显示人的作用。同样的，“如是”为显示以行相施设诸心路过程心的各种方式；“我”为显示行为者；“闻”为显示（所缘）境。同样的，“如是”为显示人的作用；“闻”为显示识的作用；“我”为显示两种作用相关的人。同样的，“如是”为显示状态；“我”为显示人；“闻”为显示该（人）的作用。同样的，“如是”与“我”为以不存在〔不真实〕来施设体证义〔真实义〕及胜义〔最一义〕；“闻”为存在〔真实〕的施设。同样的，“如是”与“我”为由所当说的彼彼所衍生的〔所造的；执取的〕(pg. 088)而施设所衍生的〔所造的；执取的〕；“闻”为由所当说的所见等之比较〔近置〕而施设【103】比较〔近置〕。而且在此，以“如是”之语阐明不痴；以“闻”之语阐明对所听闻的不忘记。同样的，以“如是”之语当在由不如理作意而无法通达种种行相时，阐明如理作意；以“闻”之语当在由心散乱而听不到时，阐明不散乱。如此，对于心散乱的人，即使在说时一切都成就，还是会说：“我没有听到，请再说（一遍）！”如理作意者由自己的正志向及先前曾修福（德）来成就；不散乱者由听闻正法及依止〔亲近〕善人（来成就）。

而且，“如是”是以这贤善的行相来阐明自己后两轮的成就；“闻”是以听闻相结合来（阐明自己）前两轮[237]的成就。同样的，有依处清净及方法清净。并且由依处清净而堪能体证；由方法清净而堪能（通达）阿含〔教理〕。并且以“如是”之语显示通达各种行相，阐明自己成就义及辩才无碍解；以“闻”之语显示通达可听闻的种类，阐明（自己）成就法及词无碍解。并且当在说此“如是”之语时，阐明如理作意，使了知：“这些我以心观察的法以见而善通达”；当在说此“闻”之语时，阐明与听闻结合，使了知：“我多闻、忆持诸法，积集语词。”当对那（如是与闻）两者阐明义与文字的圆满时，使生在听闻（时）的恭敬。

而以“如是我闻”这整个语词，阿难尊者并未将如来所宣说的法占为己有而超越非善男子的阶位，由于自称为弟子性而进入善男子的阶位。同样的，将心从非正法出来，而把心建立在正法上。阐明：“这完全只是由我听闻，那只是世尊【104】、阿拉汉、正自觉者之语”，避免（被认）为是自己的，是引自大师，牢记胜者〔佛陀〕之语，并建立法为指导者。再者，“如是我闻”以表示未自称由自己所产生的状态，而是公开先前所听闻的：“这是我在世尊、拥有四无所畏(pg. 089)、持有十力、处在最上〔牛王〕处、吼狮子吼、一切有情的最上者、法自在者、法王、法君主、法洲、法的皈依者、转最上的正法轮者、正自觉者的面前所学取的，因此在此不应对义、法、句子，或字句怀疑或疑虑。”（当知）一切天、人对此法即消除不信，生起信（心）。而且在此有：

“由于消除了不信，增长了对教的信，

果德玛（Gotama,乔达摩）的弟子说：

如此为‘如是我闻’。”

“一（ekaṃ）”——为指出数目的区分。

“时（samayaṃ）”——为指出所限定的。“一时”——为阐明不定性。当中的“时”字：

“会合、机会、时，集会、因，与见，

获得及舍断，并显示通达。”

如此在：“或许明天我们会在取适时及机缘（samayaṃ）而前往[238]”，如此等为“会合（samavāya）”之义。在：“诸比库，只有一种机会及适时〔时机〕（samayaṃ）是（可以）住于梵行的[239]”，如此等为“时机（khaṇa）”（之义）。在：“暑时（和）炎热时（samayo）[240]”，如此等为“时间（kāla）”（之义）。在：“在山腰有大会集（samayo）[241]”，如此等 “集会（samūha）”（之义）。在“跋达利（Bhaddāli），你不通达机宜（samayo），即使世尊住在沙瓦提城，他将了知我：‘有称为跋达利的比库【105】，对大师之教，学未圆满。’这也是你跋达利不通达机宜（samayo）的。[242]”，如此等为“因（hetu）”（之义）。在：“当时，伍嘎哈马那（Uggāhamāna）遍行者——沙门满迪卡〔闻迪卡〕子（Muṇḍikāputta），住在马利卡园（Mallikā），听督卡（tindukā）树，单一堂的意见（samayo）议论堂，[243]”，如此等为“见（diṭṭhi）”（之义）。在：“现法的利益，以及来世利若得（abhisamaya）此利益，贤者谓智贤。[244]”，如此等为“获得（paṭilābha）”（之义）。在：“以完全地止息〔透视〕（abhisamaya）慢，他作了苦边〔苦的尽头〕[245]”，如此等为“舍断（pahāna）”（之义）。在：“苦的逼恼义、有为义、热恼义(pg. 090)、变易义，为现观（abhisamaya）义[246]”，如此等为“通达（paṭivedha）”（之义）。而这里（的samaya）为“时”义。

因此，“一时”即是阐明在年、季、月、半月、夜晚、白天、上午、（中午）、傍晚、初夜、中（夜）、后（夜）、暂时（muhutta,须臾）等，计算时间之时的“一时”。或者凡在：“入母胎时、出生时、（生）悚惧感时、（大）出离时、（修）苦行时、战胜魔时、现自觉〔成佛〕时、现法乐住时、开示时、般涅槃时”如此等，世尊多次在天与人（之中放）极光明〔放大光明〕之时。在那些时中，对称为开示时而说为“一时”。并且，从智作用及悲（作用）之时（中）的悲作用之时；从为利益自己而行道〔修行〕及为利益他人（而行道）之时（中）的为利益他人而行道之时；从可以集合的两时（即圣默然及讨论法时）中的法谈〔讨论法〕之时；从开示及行道之时（中）的开示之时。凡是有与那些时相关的，称为“一时”。

在此，（可能有人会问）说：“为什么如在《阿毗【106】达摩》（所说为）：‘凡在任何之时，欲界……（yasmiṃ samaye kāmāvacaraṃ）[247]’，及在本（经以外的）其他经句为：‘诸比库，凡在任何之时（yasmiṃ samaye），比库离诸欲……[248]’，所显示的是处格；而在《律（藏）》（所说为）：‘当时（tena samayena），佛世尊……[249]’，（所显示的）是具格，而在此并非如此，而是以：‘一时（ekaṃ samayaṃ）’，的对格来显示呢？”在此（可以回答说）：这里义的生成（与其他经论处）是不同的方式。此中，在《阿毗达摩》以及在本（经以外的）其他经句是以容器〔adhikaraṇa,事件〕义生成的，以及由自性为（另一）自性的特相之义（生成的）。容器〔adhikaraṇa,事件〕实在是以计算时间〔时义〕及计算集会〔集会义〕为时（samayo）。（做为容器）在那里所说的触等法[250]，以自性为它们自性所表现的特相，而把机会、会合、因称为时（samayo）；为了阐明该义，所以以处格来显示。而在《律（藏）》是以因义及所作义而生成的。即使是沙利子（Sāriputta,舍利弗）等对制定学处之时也是难以了知的，并且当时由有了（原）因及有了所做（的事件）而制定学处时，世尊是安住在各处观察有制定学处的原因（时而制戒的）；为了阐明该义，所以以具格来显示。而这里(pg. 091)以及其他如此种类的经句则是以直接〔究竟的〕支配〔结合〕义来生成的。当世尊开示本经及其他经时，当时只是安住在究竟的悲住；当知为了阐明该义，所以这里以对格来显示。而且在此：

“观察了彼彼义后，在其他处所说‘时’，

是用处格及具格，在此则是用对格。”

“世尊（Bhagavā）”——这是殊胜之德，有情之最上，敬重与尊敬的同义词 ，如说：【107】

“‘世尊’为最胜之语，‘世尊’为最上之语，

适宜敬重与尊敬，因此称他为世尊。”

（世尊）有四种名，即：依（生命）阶段位的、依特相的、依（特定）相的，及随意而起的。而“随意而起”是指当想要之时而说的。此中，（如说：）犊牛、当被调御的（牛）〔青年的牛〕、耕牛〔成年的牛〕，如此等为依（生命）阶段位的（āvatthika）。（如说：）有杖的、有伞的、有冠的（孔雀）、有手的（象），如此等为依特相的（liṅgika）。（如说：）三明者、六通者，如此等为依（特定）相的（nemittaka）。（如说）幸运增长者、财产增多者，如此等并未考虑语义而起的，为随意而起的（adhiccasamuppanna）。而此世尊之名是依德之相的（nemittaka），（所以说此名）不是马哈马呀〔摩诃摩耶夫人〕，不是净饭大王，不是八万亲戚所取的，也不是沙格〔帝释天王〕、山吐希塔〔睹史天王〕等的殊胜诸天所取的。如沙利子尊者所说的：“‘世尊’这个名字不是母亲所取的……证知……所施设的为‘世尊’。[251]”而此（世尊）之名是依诸德的相，为了说明那些德（行）而说了这首偈颂：

“有祥瑞者、亲近者，分享者、已分别者，

使破了（诸烦恼）者，‘尊重者’为具吉祥，

以各种诸多方法，对自我而善修习，

到达了有的边际，所以称他为‘世尊’。”

（以上的）意义，当知即在《义释》[252]中所说的方法来解释。（以下）是以别的方式（来说明）：

“具有吉祥者，拥有破坏（恶），

与祥瑞相应，具有分别者，

拥有亲近者，不在有中游，

由于此缘故，称他为‘世尊’。”

这里(pg. 092)应采取增加一个字母和更换字母等语源学的特相，或者采取以插入字方法的披索达拉（pisodara）等文法的特相：由于虽然说他具有生起世间、出世间之乐【108】而到达布施、持戒等巴拉密大海彼岸的吉祥，因此当知本应说为“具吉祥（Bhāgyavā）”的，而说为“世尊（Bhagavā）”。由于他已破了贪、瞋、痴、颠倒作意、无惭、无愧、忿、恨、覆、恼、嫉妒、悭吝、欺瞒、奸诈、顽固、激情〔急躁〕、慢、过慢、骄、放逸、爱、无明、三不善根、（三）恶行、（爱等）三杂染、（贪等）三垢、（欲等）三不正想、（欲等）三寻、（爱、见、慢）三迷执、（常、乐、我、净）四种颠倒、（欲、有、见、无明）四漏、（贪、瞋、戒禁取、见取）四系、（欲、有、见、无明）四暴流及（四）轭、（欲、瞋、痴、怖）四不应行〔非趣〕、（资具的）四生爱、（欲、见、戒禁、我语）四取、（疑佛、疑法、疑僧、疑学处、抱怨同梵行者）五种心的荒芜、（欲缚、身缚、色缚、恣意食睡、求天界而修梵行五）缚、（五）盖、（色等）五欢喜、六种净根、（六）爱身、七随眠、八世间法〔（与八圣道相反的）八邪性[253]〕、九爱根、十不善业道、持六十二见、百八爱行类、一切的不安、热恼、百千的烦恼，或者略而言之，破了烦恼、蕴、行、死、天子的五魔，由于他已经破了这些过失，因此本应说为“破坏（Bhaggavā）”的，而说为“世尊（Bhagavā）”。而且在此可（如此）说：

“破了贪并破了瞋，破了痴而成无漏，

破了一切诸恶法，因此称他为世尊。”

以“具吉祥”是阐明他持有百福特相的色身成就，以“破恶”则是（阐明）他的法身成就。同样的，（具吉祥与破恶）是说明为世间的类似者之所尊敬，在家人及出家者之所当亲近〔所当信赖〕，能令亲近他的人有力得以除去身心的痛苦，为财施及法施的饶益者，以及阐明有能力可与世间与出世间的快乐。

再者，由于在世间的自在、法、名声、庄严、欲、精勤的六法，则用“祥瑞（Bhaga）”的词。（世尊）对自己的心有最胜的“自在”，或者有变小变大等（八自在）为世间所共许的一切【109】行相圆满；同样的，是出世间的“法”。有通达三界证得如实之德而极遍净的“名声”。（佛陀的）色身四肢五体的一切行相圆满，能令虔信（热心）的人眼见而心生欢喜的“庄严”。（佛陀一切）自利利他的希求与欲求，悉能随其所欲而达成，遂其所欲愿而达成称为“欲”。有成为一切世间所尊敬原因称为正精进的“精勤”。因此以这些祥瑞相应，也就是以此“他有祥瑞（Bhaga）”之义而称为‘世尊’。

再者，(pg. 093)由于以善等的分类而分别一切法，或（分别）蕴、处、界、谛〔信[254]〕、根、缘起等善等法，或以逼恼、有为、热恼、变易之义而（分别）苦圣谛，以积集、因缘、结缚、障碍之义而（分别）集（圣谛），以出离、远离、无为、不死之义而（分别）灭（圣谛），以引出、因、见、增上之义而（分别）道（圣谛）。即是分别、开显、演说而说的，因此本应说为“分别（vibhattavā）”的，而说为“世尊（Bhagavā）”。

再者，由于（佛陀）习行、亲近、多作了天住、梵住、圣住，身、心与执着的远离，空、无愿、无相（三）解脱，及其他一切世间、出世间的上人法，因此本应说为“习行（bhattavā）”的，而说为“世尊（Bhagavā）”。

再者，由于（佛陀）已经舍离在三有而称为爱的旅行，因此本应说“在有中舍离旅行者”（bhavesu vantagamana），但现在取有（bhava）的跋（bha）字，取旅行（gamana）的嘎（ga）字，取舍离（vanta）的瓦（va）字，再将阿（a）变成长音的阿（ā），而说为“世尊”（Bhagavā）。犹如在世间本应说“隐处（mehanassa）空（khassa）的花环（mālā）”，但是取（me+kha+lā）而说为“腰带（mekhalā）”。【110】

到此为“如是我闻”之语乃是在开示依所听闻（、依所学取[255]）的法，以阐明现见世尊的法身。由此：“大师的言教尚未过去，这即是你们的导师。”使那些未曾见过世尊而感到失望的人们得以酥息〔安慰〕。以“一时，世尊”之语来显示，在那个时候世尊已经不在（世间）了，以指出（世尊的）色身（已经）般涅槃了。因此：“即使这位开示如此种类圣法、持有十力、金刚众合之身的世尊也般涅槃了，因此，其他人怎么能期待生命活着（而不死）呢？”使放逸生活的人们生起悚惧感，令对正法生起勇猛（精进修行的心）。而且，当在说“如是”时，即显示开示成就；（在说）“我闻”时，即（显示）弟子成就；（在说）“一时”时，即（显示）时间成就；（在说）“世尊”时，即（显示）开示者成就。

“住在沙瓦提城（Sāvatthiyaṃ viharati）”：此中“沙瓦提城”为沙瓦塔（Sāvattha）仙人所曾住过的城市，并且犹如卡康迪（kākandī）及马康迪（mākandī），如此（把它改成）阴性词，而称为“沙瓦提城（Sāvatthi,舍卫城）”，如此是语源学家（所能同意的）。然而注释书的导师们说：“凡是(pg. 094)对人们有用及有利益的，在此则一切都有（利益）（sabbam ettha atthi）”（因此称）为沙瓦提城（Sāvatthi）。并且当旅商们集合而问说：“（那里）有什么货物？”时，所取之语（回答说）：“一切（商品）都有（sabbam atthi）。”（因此称）为沙瓦提城。

“一切时一切资具，

都在沙瓦提城汇集，

因取了一切都有，

因此称为‘沙瓦提城’。

高思叻（Kosala,憍萨罗）优美首都，

所见能令心欢喜，

十种声音离不远，拥有食物与饮料。【111】

由增长而至广大，成功、繁荣令心喜，

如天阿拉卡满达（Āḷakamandā），

沙瓦提城最为上。”

该沙瓦提城为邻近义的处格。

“住在（viharati）”——即阐明这个词与拥有威仪（住）、天（住）、梵（住），及圣住的其中一种住并无不同。而这里（的住）即阐明在分为站立、行走、坐着、躺卧的威仪之其中一种威仪相结合，当知世尊即是以站立、行走、坐着，或躺卧而（称为）住。当以一种威仪所系而中断了其他威仪时，则使自体保持运行着，而不会倒下去，因此称为“住（viharati）”。

“揭德林（Jetavana,胜利林）”——此中，战胜了自己的敌人为“胜利者（Jeta）”。或者在国王或自己战胜了敌人而出生了〔出生者〕为“胜利者（Jeta）”。或者只是为了想要吉祥而取了“胜利者（Jeta）”之名。

爱念为“林（vana）”；即想要诸有情相信〔爱著〕自己的成就，即是生起对自己的爱著之义。或者由欲念为“林（vana）”；由于有各种花的香与气味而使杜鹃等空行（的有情）鸣叫（与）陶醉，微风吹动树的树枝、枝条、花、果、嫩芽及树叶，犹如在乞求诸生物：“请来并享用我吧！”之义。揭答〔胜利者〕的林为“揭德林〔胜利林〕”。由于那是由揭答王子所种植、培育、守护的，而且他是那（林）的主人，因此称为“揭德林”，而在那揭德林。

“给孤独园（Anāthapiṇḍikassa ārāme）”——此中，这位居士的名字，他的父母亲把他取名为苏达塔（Sudatta,善授）。由于他拥有一切欲[256]，由于离了悭吝的垢，以及拥有悲等德，他在经常之时，施与诸无依怙者（anātha）(pg. 095)食物（piṇḍa,团食），因此被称为“给【112】孤独者”。

此中，使诸生物喜乐，或者特别使诸出家者喜乐为“园（ārāma,喜乐）”。即该（园）有美丽的花、果、嫩芽等，或者成就无论从何处前来都不太远、不太近等五种住处支[257]，使人喜乐、欢喜，居住了没有不满之义。或者成就所说方式的（住处），即使前往了各处，在此之间，当自己再回来〔带来〕后即能喜乐为“园（ārāma,喜乐）”。

由该给孤独居士以一亿八千万的黄金铺（地）而从揭答（胜利）王子的手中买来的，再以一亿八千万的黄金来建造住处，再以一亿八千万的黄金使寺院建成，如此以施舍五亿四千万的黄金（建造寺院）而布施以佛陀为首的比库僧团，因此称为“给孤独园”，而在那给孤独园。

而且此中以“揭德林。然而是什么目的赞扬他们呢？（可以回答）说：（首先）是想要决定性的回答问题：“在哪里开示？”的；（其次）想要劝导其他人（修）福以及使持有（正）见。当中，以卖地所得的一亿八千万黄金建造（寺）门的牌楼，以及价值数千万（黄金）的树木是由揭答（王子）所施舍的；而五亿四千万的（黄金建造寺院）是由给孤独（所施舍）的。阿难尊者当在显示而赞扬那些：“如此想要诸福者所修的诸福”，并且劝导其他想要（修）福者使持有（正）见。如此当知这里的目的即是劝导想要（修）福者使持有（正）见。

在此（可能有人问难）说：“假如世尊住在沙瓦提，则不应说：‘（住在）揭德林给孤独园（旧译：祗树给孤独园）’；或者（假如）住在（揭德林给孤独园）那里，则不应说：‘（住在）沙瓦提’；事实上，在一时是不可能【113】住在两个地方的！”（可以回答）说：不是已经说过：“为邻近义的处格”吗？就如当牛群游行在恒河、雅母那河等附近时，说为：“在恒河游行”、“在雅母那河游行”；同样的，在此当知：当住在沙瓦提附近的揭德林给孤独园那里时，称为：“住在沙瓦提，揭德林(pg. 096)给孤独园。”沙瓦提之词是为了指出（托钵）行处的村庄；其余之词则是指出出家者所适宜居住之处。

此中，（阿难尊者）提到〔赞扬〕“沙瓦提城”，则指出世尊资益在家人；提到“揭德林”等，则指出资益出家者。同样的，由在前面的（沙瓦提城，）接受（衣、食等）资具，（指出）避免从事自我折磨的苦行；从后面的（揭德林给孤独园，）以舍断事欲，来显示避免从事诸欲沉迷于欲乐的方法。并且以前面的（沙瓦提城，指出世尊）从事开示法；以后面的（揭德林给孤独园，指出）远离的信解。以前面的（沙瓦提城，指出）由于悲而前往；以后面的（揭德林给孤独园，指出）由于慧而隐退。以前面的（沙瓦提城，指出）达成使诸有情利益与快乐的信解；以后面的（揭德林给孤独园，指出）以无杂染而使他人利益与快乐。以前面的（沙瓦提城，指出）不舍如法乐相的安乐住；以后面的（揭德林给孤独园，指出）致力于上人法之相。以前面的（沙瓦提城，指出）对人们的诸多资益；以后面的（揭德林给孤独园，指出）对天神的（诸多资益）。以前面的（沙瓦提城，指出世尊）在世间出生，在世间成长；以后面的（揭德林给孤独园，指出世尊）不染着世间，如此等。

“那时（atha）”——即不间断义。

“kho（未译出）”——为显示主题间的不变词。即显示世尊无间断地在（揭德林给孤独园）那里住，在这之间生起的主题。那是什么呢？即“有位天神”等。

此中，“有位（aññatarā）”——为不定的指示词。由于该（天神）没有特别的名与姓，因此说：“有位”。

“天神（devatā）”——只是天神（deva），这是阳性与阴性共通之词。然而在此为【114】阳性的，该天子无论如何，由于共通之名而说为“天神（devatā）”。

“在深夜（abhikkantāya rattiyā）”——此中， “abhikkanta（深）”字显现有尽、阴历特定的日子、美妙、严妙、随喜等（义）。此中，在：“尊者，夜已深〔尽〕（abhikkanta），初夜已尽，比库僧团已经坐很久了。尊者，请世尊为比库们诵巴帝摩卡！[258]”如此等为显示尽（khaya）（之义）。在：“凡在那些特别（abhikkanta）、特定的〔有特相的〕初八日、十四日、十五日”，如此等为阴历特定的日子（pabbaniya）（之义）。在：“在这四种人当中，这是最为突出（abhikkanta），最为殊胜的，[259]”如此等为美妙（sundara）（之义）。在：

“谁在顶礼我双足，照耀称誉的成就，

以该殊胜（abhikkanta）的容色，散发光芒照诸方？[260]”

如此等(pg. 097)为严妙（abhirūpa）（之义）。在：“太美妙了（abhikkanta），果德玛尊者！太美妙了，果德玛尊者！[261]”如此等为随喜（abbhanumodana）（之义）。而这里的（abhikkanta）是指“尽”。因此“深夜”即说成“夜尽了”。

“容色殊胜（abhikkantavaṇṇā）”——此中，殊胜（abhikkanta）的字是指严妙（之义）。容色（vaṇṇa）字则显示有皮肤、赞颂、种族、原因、外形、尺量、色处等（义）。此中，在：“世尊，您的皮肤（vaṇṇa）是金色的[262]”，如此等为皮肤（chavi）（之义）。在：“居士，你对沙门果德玛做这些赞叹（vaṇṇa），是在哪时候所收集的呢？[263]”如此等为赞颂（thuti）（之义）。在：“果德玛尊者，有这四种（种姓）阶级（vaṇṇa）[264]”，如此等为种族（kulavagga）（之义）。在：“然而是什么理由（vaṇṇa），【115】称‘（我是）盗香人’呢？[265]”如此等为原因（kāraṇa）（之义）。在：“（魔王以神通）化为大象王的外形（vaṇṇa）[266]”，如此等为外形（saṇṭhāna）（之义）。在：“有三种尺寸（vaṇṇa）的钵[267]”，如此等为尺量（pamāṇa）（之义）。在：“颜色（vaṇṇa）、香、味、食素[268]”，如此等为色处（rūpāyatana）（之义）。而这里的（vaṇṇa）当知是指“皮肤”。因此“容色殊胜”即说成“严妙的皮肤”。

“整座（kevalakappaṃ）”——此中，整个（kevala）字有无余的、大多的、不混杂、无剩余、坚固、离系缚等多义。此中，在：“完全（kevala）圆满、清净的梵行[269]”，如此等为无余的（anavasesatā）之义。在：“在整个（kevala）盎嘎（Aṅga）及马葛特（Māgadha,摩揭陀）（国的人）将带来丰盛的主食和副食[270]”，如此等为大多的（yebhuyyatā）（之义）。在：“生起了整个（kevala）苦蕴[271]”，如此等为不混杂（abyāmissatā）（之义）。在：“这位尊者仅仅（kevala）只是（依于）信[272]”，如此等为无剩余（anatirekatā）（之义）。在：“尊者，阿奴卢塔（Anuruddha,阿那律）尊者有位名为跋唏卡（Bāhika）的同住者，完全（kevala）处在分裂僧团（的状态）[273]”，如此等为坚固（daḷhatthatā）（之义）。在：“纯一（kevala）住立者，称为最上人[274]”，如此等为离系缚（visaṃyoga）（之义）。而“无余的”为这里（kevala）的意趣。

而此“kappa”字有相信、如法的、时间、施设、切断、解说、一会儿、周遍等多义。如此，在：“由于是阿拉汉(pg. 098)、正自觉者，所以果德玛（Gotama,乔达摩）尊者（的话）是应当相信的（okappanīya）[275]”，如此等为相信（abhisaddahana）之义。在：“诸比库，我听许可以食用五种沙门所允许〔净〕（kappa）的（水）果[276]”，【116】如此等为如法的（vohāra）（之义）。在：“我实恒常（kappa）安住[277]”，如此等为时间（kāla）（之义）。在：“该卡巴（Kappa）尊者[278]”，如此等为施设（paññatti）（的名字之义）。在：“以修剪（kappa）须发来庄严[279]”，如此等为切断（chedana）（之义）。在：“允许（kappa）两指宽是允许的[280]”，如此等为解说（vikappa）（之义）。在：“应可躺卧一会儿（kappa）[281]”，如此等为一会儿（lesa）（之义）。在：“遍照了整个（kappa）竹林[282]”，如此等为周遍（samantabhāva）（之义）。而“周遍”为这里（kappa）的意趣。由此当知“整座揭德林”即是完全无余的整座揭德林之义。

“照亮了（obhāsetvā）”——即使遍满光明，犹如月亮，及犹如太阳一般；即是使整个光明、整个明亮之义。

“来到世尊处（yena bhagavā tenupasaṅkami）”——为处格义的具格。在此当知即是“前往了世尊所在之处”如此之义。或者在此当知“由于世尊有使天与人当前往的原因，所以以该原因而前往”如此之义。然而是什么原因有当前往世尊处呢？为了证得各种殊胜诸德的意趣，犹如常结果实的大树，有使鸟群（前往）享用美味果实的意趣。而“来到”是指“到达”而说的。

“来到之后（upasaṅkamitvā）”——即阐明前往的终点；或者如此到达，由那称为“靠近”的，即到达了较接近世尊处之后而说的。

“礼敬了世尊（Bhagavantaṃ abhivādetvā）”——即在礼敬、恭敬、致敬了世尊之后。

“在一边（ekamantaṃ）”——即指出中性的形式；即是指一处、一侧而说的。或者为处格义的对格。【117】

“站（aṭṭhāsi）”——即排除了坐着等；即是使站着，站立着之义。然而如何(pg. 099)站着而说：“站在一边”呢？

“不在其后不在前，不太近也不太远，

不在说者逆风处，不在说者高胜处，

避开了这些过失，这称为‘站在一边’。”

然而为什么他只站着而不坐下呢？由于想要尽快离去的缘故。诸天实在只有在为了某种目的的缘故，才来人间的，犹如清净之人（前往）厕所一般。（事实上，）这人间的自性对他们而言，即使离（他们）有一百由旬之遥，还是恶臭与厌恶的，一点都不喜欢这里，因此在前来办完事情后，即想要尽快离去，所以不坐下。再者，凡为了去除行走等威仪的疲劳才坐下，而该天神并不疲劳，因此不坐下。再者，由于大弟子们围绕世尊而站着，出于尊敬他们，因此不坐下。再者，由于尊敬世尊，因此不坐下。当诸天想要坐下的时候，即会现出座位，由于没有想要坐下，其心没有（运转），（因此）站在一边。

“站在一边的该天人（ekamantaṃ ṭhitā kho sā devatā）”——即以如此这些原因而站在一边的该天神。

“以偈颂对世尊说（Bhagavantaṃ gāthāya ajjhabhāsi）”——即以编集固定字句的语词对世尊说之义。是（说）什么呢？“众多天与人，……，请说最吉祥。”

（吉祥问题的缘起论）

这里，由于在本母所列举的：“我们以各种（方式）来解释，‘如是’等字的涵义。说了（此经的）缘起〔等起〕”；并且对该缘起〔等起〕应当有解说的机会，因此（首先）在说了吉祥问题的缘起〔等起〕后，我将解释这些【118】偈句的涵义。

然而，什么是吉祥问题的缘起〔等起〕呢？据说在印度（Jambudīpa）有大群的人众群聚在各个城门、集会堂、辩论堂等处，在付了金钱〔黄金〕后，使开讲各种悉达抢劫案（sītāharaṇa）等（教）外的论题，每个论题讲了四个月才结束。

当中，有一天，生起了有关吉祥论题：“到底什么是吉祥？看到的是吉祥吗？听到的是吉祥吗？觉知的是吉祥吗？有谁知道（什么是）吉祥呢？”当时(pg. 100)，有一位认为见到的是吉祥的男子说：“我知道吉祥。见到的是世间的吉祥，因为见到的色被公认是最吉祥的。例如：在此，有人在早晨〔适时〕起来，看见会说话的鸟〔犀鸟[283]〕、北卢瓦（beluva）树苗、孕妇、盛服庄严的孩子们、装满（水）的水罐、新鲜红刀鱼、骏马、骏马拉的马车、公牛、母牛、黄褐色的牛，或看见某种如此被公认是最吉祥的色。这称为所见到的吉祥。”有些人接受他的说法，有些人则不接受，不接受的人则与他争论。

当时，有一位认为听到的是吉祥的男子说：“诸贤友，这眼睛看见净与不净的，同样的，也（看见）美与丑〔不美〕的，也（看见）可喜与不可喜的。假如见到的是吉祥，则一切都是吉祥的，因此见到的不是吉祥。【119】然而，听到的是吉祥，因为听到的声音则被公认是最吉祥的。例如：在此，有人在早晨〔适时〕起来，听到‘增长（Vaḍḍha）’、‘正在增长（Vaḍḍhamāna）’、‘圆满（Puṇṇa）’、‘美好（Phussa）’、‘欢喜（Sumana,善意）’、‘祥瑞（Siri）’，或‘增长祥瑞’（Sirivaḍḍha），或者‘今天是好的星宿’、‘好时刻〔好须臾〕’、‘好日子’，或‘善吉祥’，或者听到某种如此被公认是最吉祥的声音。这称为所听到的吉祥。”有些人接受他的说法，有些人则不接受，不接受的人则与他争论。

当时，有一位认为觉知的是吉祥的男子说：“诸贤友，这耳朵听到好与坏〔不善〕的，也（听到）可喜与不可喜的声音。假如听到的是吉祥，则一切都是吉祥的，因此听到的不是吉祥。然而，觉知的是吉祥，因为觉知的香、味、触则被公认是最吉祥的。例如：在此，有人在早晨〔适时〕起来，嗅到莲花香等花香、咀嚼到美味的齿木，或者摸触到土地、青翠的农作物、新鲜牛粪、乌龟、（一）蓝芝麻、花，或果实，或者涂抹柔细的泥土、穿着柔细的衣服，或者戴上柔细的头巾，或嗅到其他某种如此被公认是最吉祥的气味，或尝到（某种如此被公认是最吉祥的）味道，或触到（某种如此被公认是最吉祥的）可触之物。这称为所觉知的吉祥。”有些人接受他的说法，有些人则不接受。在此(pg. 101)，认为见到的是吉祥者无法使认为听到的是吉祥者认同〔与他有相同的看法〕，没有任何人能使另外两种人（与他有相同的看法）。并且，那些接受见到的是吉祥者的话之人们在离去后说：“只有见到的是吉祥。”而那些（接受）听到的、觉知的（是吉祥者的话之人们）在离去后也说：“只有听到的是吉祥”（及）“只有觉知的（是吉祥）。”如此，这吉祥的论题在整个印度自然的流行起来。

当时，在整个印度的人们一群、【120】一群地思惟诸吉祥：“什么是吉祥？”人类的保护天神在听到了该言论后，也同样的思惟诸吉祥。那些天神的地居天神朋友在听到了（他们的讨论）后，地居天神们也同样的思惟诸吉祥。那些（地居）的空居天神朋友（在听到了他们的讨论后，空居天神们也同样的思惟诸吉祥。）空居天的四大王天的朋友们，以此方式直到善见天的诸天神有色究竟天的天神朋友们，在听到了（他们的讨论）后，色究竟天的天神们也同样的一群、一群地思惟诸吉祥。如此直到在一万个轮围界的一切处，生起了诸吉祥的思惟。

即使（一再地对吉祥有各种不同的）判定：“这个是吉祥。”、“这个是吉祥。”然而在十二年当中，还是没有得到〔大家能同意的〕定义。除了（世尊的）圣弟子们外，一切人们、天神与梵天神依“见到的”、“听到的”与“觉知的”分成三种（主张），没有任何一个能得到如实的结论（说）：“只有这个是吉祥”，因此在世间生起关于吉祥的喧哗声。

有五种喧哗：对劫的喧哗、对转轮的喧哗、对佛陀的喧哗、对吉祥的喧哗，及对寂静〔牟尼〕的喧哗。

此中，有欲界的诸天神，（知道十万年后，世间将成劫灭，）于是披头散发，哭丧着脸，以手擦拭眼泪，穿着红衣〔染衣〕，极为奇形怪状的在人行道上游行，宣告说：“再过十万年后就是劫灭了，这个世界将要消灭了，大海将要涸竭了，这个大地与诸山之王的须弥（Sumeru）【121】山将要燃烧、将要灭亡了，直到梵天界的世间将要灭亡了。诸贤友，请修慈吧！诸贤友，请修悲、修喜、修舍吧！请奉侍母亲！请奉侍父亲！请尊敬家族中的长者吧！请警醒不要放逸！”这称为对劫的喧哗。（同样）也是有欲界的诸天神在人行道上游行，宣告说：“过一百年后，转轮（圣）王将出现世间了！”这称为对转轮的喧哗。有净居天的诸天神戴持梵天的装饰，在头上围上梵天(pg. 102)的头巾，以佛陀诸德的言论使生起喜与愉悦，在人行道上游行，宣告说：“过一千年后，佛陀将出现世间了！”这称为对佛陀的喧哗。（同样）也是净居天的诸天神，在了知诸天神与人们的心（念）后，在人行道上游行，宣告说：“过十二年后，正自觉者（的佛陀）将开示诸吉祥。”这称为对吉祥的喧哗。（同样）也是净居天的诸天神，在人行道上游行，宣告说： “过七年后，有位比库将会遇见世尊〔与世尊聚在一起〕，并问关于寂静（moneyya,牟尼）的行道〔修行方法〕。[284]”这称为对寂静〔牟尼〕的喧哗。在这五种喧哗中，分成见到的是吉祥等三种（主张）[285]，这是在天与人的世间生起了有关吉祥的喧哗。

当时，诸天与人们一再地探讨，但还是没有得到诸吉祥（的答案），经过了十二年后，三十三天（Tāvatiṃsa）身的天神们集会、聚集在一起思考（说）：“诸贤友，就如在家人之中有一家之主，在诸村民【122】有村长，在一切人民有国王，同样的，这位沙格天帝是我们当中最上、最殊胜的，即是他依福（业）、威力、主权与智慧而统治（四大王天及三十三天的）两层天界。我们何不（前往）沙格天帝（处并）请问此义呢！”他们前往沙格〔帝释〕的面前，礼敬穿着适宜该场合的衣着且辉耀着身躯，并由两千一百万位天女所围绕，坐在巴利恰塔卡（pāricchattaka）树下，殊胜的橘黄色毛毯（宝）座上的沙格天帝，然后站在一边，（如）此说：“大王〔尊者〕，请您知悉关于吉祥的问题现在已经生起了。有些说：‘见到的是吉祥’，有些说：‘听到的是吉祥’，有些则说：‘觉知的是吉祥’。我们及其他人都没有结论。假如您能给与解答，那实在就太好了！”即使天王天生就很有智慧，他还是（问）说：“这个吉祥的论题最初在哪里生起的呢？”（他们回答）说：“大王，我们从四大王天（的天神们那里）听来的。”接着，四大王天（的天神们说：）“从空居天的天神们（那里听来的）。”空居天（的天神们说：）“从地居天的天神们（那里听来的）。”地居天（的天神们说：）“从人类的保护天神们（那里听来的）。”人类的保护天神们说：“在人间生起〔等起〕的。”当时，沙格天帝问（说）：“正自觉者（的佛陀现在）住在哪里？”（他们回答）说：“大王，在人间。”（沙格天帝问说）：“有人去问过世尊那个（问题）吗？”（他们回答说）：“大王，没有。”(pg. 103)（沙格天帝说）：“诸贤友，你们怎么可以舍弃了火，却认为萤火虫是光明呢？你们怎么可以跳过能毫无遗漏地开示吉祥的世尊，却认为应该来问我呢？诸贤友，请过来，我们（去）问世尊这个（问题），我们必定将能获得精辟的答案。”即命令一位天子（说）：“你（去）问世尊这个（问题）。”【123】该天子便以适宜该场合的装扮，打扮好自己，犹如发出闪电般，在天神众的围绕下，前往揭德林的大寺院（Jetavanamahāvihāra），礼敬世尊，然后站在一边。（接着，他）在问有关吉祥的问题时，而说出：“众多天与人……。”的偈颂。这就是有关吉祥问题的缘起〔等起〕。

（解释“众多”﹙等﹚的偈颂）

（Bahū devā manussā ca, maṅgalāni acintayuṃ,

ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttamaṃ.

众多天与人，思惟诸吉祥，

希望得安乐，请说最吉祥。）

现在（以下）是偈颂句义的解释：“众多（bahū）”——即指出不定的数目。即是数百、数千，及数十万而说的。

（他们）娱乐为“诸天（devā）”；即是以五种妙欲来嬉戏，或者（他们）以自己的严妙来散发光芒之义。然而，“诸天（devā）”由通称、出生及清净，有三种天。如说：“‘诸天（devā）’有三种天：通称的天、出生的天及清净的天。此中，‘通称的天（sammutidevā）’是指诸王、诸王后、及诸王子。‘出生的天（upapattidevā）’是指四大王天以及（比他们）更高的诸天。‘清净的天（visuddhidevā）’是指诸阿拉汉而说的。[286]”在那些当中，出生的天，才是这里的意趣。

马怒（Manu）的子孙为“人类（manussā）”。然而古人说：“由于意的增盛为人类。”他们有四种，即：赡部洲（Jambudīpa,印度）的人、阿巴拉果雅纳（Aparagoyāna,西牛贺洲）的人、伍答拉古卢（Uttarakuru,北俱卢洲）的人，及普拔维迭哈（Pubbavideha,东胜身洲）的人，而赡部洲（Jambudīpa,印度）的人为这里的意趣。

诸有情由于这些而祥瑞、伟大〔诸有情由于这些而流入吉庆〕为“诸吉祥（maṅgalāni）”；即是获得成就与增长之义。

“思惟（acintayuṃ）”——即思考。

“希望（ākaṅkhamānā）”——即想要、希求、渴望。

“安乐（sotthānaṃ）”——即安稳的状态；即是希求一切诸法在现法〔当下〕及来世得以严净、美好、极善而说的。

“请说（brūhi）”——即请开示、阐明、说、开显、【124】(pg. 104)分别、解释。

“诸吉祥（maṅgalaṃ）”——即成功的原因、繁荣的原因、一切成就的原因。

“最上（uttamaṃ）”——殊胜、最高、能带来一切世间利益与快乐。这是对这首偈逐句的解释。

以下是要义〔聚义；略义；简义〕：该天子见到在十万个轮围界的诸天，为了想要听到吉祥的问题而会集在这个轮围界，并将他们自己化成微细到十位、二十位、三十位、四十位、五十位、六十位、七十位，乃至八十位（天神）能处在毛端边际之量的空间，站立并围绕着散发胜过一切天、魔、梵天严妙与威力的光芒，并坐在铺设着殊胜佛座的世尊，然而即使那时（该天神）他的心无法了知整个赡部洲（Jambudīpa,印度）没有来（聚集此地）人们的心之所念，然而为了拔出一切天与人的疑惑之箭，而说：“众多天与人，思惟诸吉祥，希望得安乐，想要自己安乐的状态，请说最吉祥。”我所问的问题是在诸天的同意下，并有帮助于人类的，请世尊为了慈悯与摄取而告诉我们，能使（我们）一切（众生）一向〔纯粹；完全〕带来利益与快乐的最上吉祥！

（解释“不结交”﹙等﹚的偈颂）

（Asevanā ca bālānaṃ, paṇḍitānañca sevanā,

pūjā ca pūjanīyānaṃ, etaṃ maṅgalamuttamaṃ.

“不结交愚人，亲近诸智者，

礼敬可敬者，这是最吉祥。”）

当如此听了天子的这话后，世尊说了：“不结交愚人……”的偈颂。此中，“不结交（asevanā）”——即不亲近、不尊敬。

“愚人（bālānaṃ）”——即（他们）强力、呼吸为诸愚人；即是只是以吸气与呼气而活命，并没有慧命为意趣。而他们为诸愚人（bālānaṃ）。

“诸智者（paṇḍitānaṃ）”——（他们）挑选自己的路（paṇḍanti）为诸智者；即是以利益现世及来世的智趣〔智慧的前往方法〕【125】而前往为意趣。而他们为诸智者（paṇḍitānaṃ）。

“亲近（sevanā）”——即结交、尊敬，与（他们）为同伴、亲密交往、具有[287]。

“礼敬（pūjā）”——即恭敬、尊重、尊敬、致敬。

“可敬者（pūjanīyānaṃ）”——即（那些）值得尊敬者。

“这是最吉祥（etaṃ maṅgalamuttamaṃ）”——在结合了不结交愚人、亲近诸智者，及礼敬可敬者的这一切后，而说：“这是最吉祥。”由于你问了：“请说最吉祥”，在此取了该（问题），到此而说：“这是最吉祥。”这是对此偈句的解释。

以下当知(pg. 105)是对该义的解释：当如此听了天子的这话后，世尊说了（：“不结交愚人……”的[288]）这首偈颂。此中，有四种说法〔kathā,论说〕：经问了而说法、未问而说法、有结论的说法，及没有结论的说法。此中，在：“广慧的果德玛，我问您：如何做才能成为好的弟子呢？[289]”以及在：“尊者，您如何度瀑流呢？[290]”如此等是经问过而说的为“经问了而说法（pucchitakathā）[291]”。在：“当他人认为〔说〕是乐的，诸圣人则认为〔说〕是苦的[292]”，如此等未经问而以自己的意向而说的为“未问而说法（apucchitakathā）”。从：“诸比库，我说有因缘之法[293]”之语，一切诸佛所说的法为“有结论的说法（sānusandhikakathā）”。在这教法是没有“没有结论的说法（ananusandhikakathā）”的。在如此这些说法中，由于这（部经）是经由该天子问了世尊才开示的，所以是“经问了而说法（pucchitakathā）”。而且在经问了而说法，犹如聪明的男子善巧于道，善巧于非道〔熟悉什么是正确的途径及不正确的途径〕，当在被问路时，（首先）告诉应当避免的，接着告诉应当走〔取〕的（说）：“在某处有双叉路，当避开左边（那条），请走〔取〕右边（那条路）！[294]”同样的，对于应亲近与不应亲近的，指出不应亲近的后，再告诉应当亲近的【126】。并且世尊犹如善巧于道的男子一般，如说：“提舍（Tissa），‘善巧于道路的男子’，即是如来、阿拉汉、正自觉者的同义词。[295]”“他善巧于此世，善巧于他世，善巧于死神的领域，善巧于不死之神的领域，善巧于魔的领域，善巧于非魔的领域。[296]”因此，首先在指出不应亲近的时候说：“不结交愚人，亲近诸智者。”犹如应当避开的道路，首先不应亲近、不应尊敬诸愚人；犹如应当走〔取〕的道路，接着应当亲近、应当尊敬诸智者。

然而为什么当世尊在开示吉祥时，首先开示不结交愚人、亲近诸智者呢？（可以回答）说：由于亲近那些认为见到等是吉祥的见（解）之天与人的愚者，那是不吉祥的，因此呵责与那些不善的朋友相处会破坏此世及他世的利益；并赞叹与那些善的朋友相处会对（此世及他世）两世有好的(pg. 106)利益，所以世尊首先开示不结交愚人、亲近诸智者。

此中，“诸愚人（bālā）”——是指凡具有杀生等不善业道的诸有情，（而且）他们由三种行相可被了知，如说：“诸比库，愚人有三种愚人的特相[297]。[298]”再者，布拉纳咖沙巴（Pūraṇakassapa,富兰那迦叶）等六师，迭瓦达答（Devadatta,提婆达多）（及其跟随者）口卡利卡（Kokālika）、卡塔牟达卡提舍（Kaṭamodakatissa）、堪达迭维雅子（Khaṇḍadeviyāputta）、沙目达达答（Samuddadatta），及亲恰玛納维卡（Ciñcamāṇavikā）等，以及在过去时的迪嘎维达（Dīghavida）的兄弟等，以及【127】其他类似这些的有情当知为“诸愚人”。他们犹如闷烧的炭火，由他们的恶执取〔错误理解〕，不但使自己堕落〔灭亡〕，也使依照自己话而行的人堕落〔灭亡〕，就如迪嘎威达（Dīghavida）的兄弟在四尊佛之间堕入六十由旬大的大地狱，其自体仰卧着被烧煮；而且依他的见解而欢喜（奉行）的五百户人家也成为他的同伴，投生在大地狱烧煮。并且如世尊所说的：“诸比库，譬如芦舍或草屋起火，即使阁楼内外涂抹灰泥、安全〔无风〕、上锁〔上门闩〕、关门、闭窗，也会烧起来的；同样的，诸比库，凡任何诸怖畏生起，一切都是由愚者生起，而非由智者（生起）。凡是任何诸灾难生起，……。凡是任何诸祸患……，而非由智者（生起）。如此，诸比库，愚者有怖畏，智者则无怖畏；愚者有灾难，智者则无灾难；愚者有祸患，智者则无祸患。[299]”再者，愚人犹如腐臭的鱼一般，与该（愚人）相处犹如把腐臭的鱼装在叶袋里一般，对诸智者而言，则应当舍弃、应当厌恶，如说：

“人用枯沙（kusa）草叶片，来捆绑腐臭的鱼，

枯沙草也有臭味，亲近愚者也如此。[300]”

而且，阿吉提班迪达（Akittipaṇḍita,阿吉提智者）

在沙格天帝赐与愿望时，如此说：

“愿我(pg. 107)不见、闻愚者，

且不与愚者共住！

愿我不做并选择，必须与愚者交谈！”

“愚者对你做什么，

咖沙巴（Kassapa,迦叶）请说原因？

咖沙巴为什么你不想要看见愚者？”

“劣慧者导至不幸，

对所劝告不负责〔对所做事不负责〕，

对较好的不公正，忿怒正确之所说，

他不知维那亚〔毗奈耶〕律，

不见到他实善哉。[301]”【128】

如此世尊以一切行相呵责亲近诸愚人时说：“不结交愚人是吉祥”后，现在在赞叹亲近智者时说：“亲近诸智者是吉祥。”此中，“诸智者（paṇḍitā）”是指凡具有离杀生等十善业道的诸有情，而且他们由三种行相可被了知，如说：“诸比库，智者有三种智者的特相[302]。”再者，佛陀、独觉佛〔辟支佛〕、八十大弟子，以及如来的其他弟子们，（及）苏内答（Sunetta）、马哈果威达（Mahāgovinda）、维督拉（Vidhura）、色拉帮嘎（Sarabhaṅga）、马喉沙达（Mahosadha）、苏答索玛（Sutasoma）、尼咪王（Nimirāja）、阿优嘎拉王子（Ayogharakumāra），及阿吉提班迪达（Akittipaṇḍita,阿吉提智者）等，当知为诸智者。他们有能力摧破那些依他的话而奉行者的一切怖畏、灾难与祸患，犹如在怖畏中的保卫者，犹如在黑暗中的明灯，犹如在被饥渴等苦所征服时获得饮食等。确实，在如来出世〔来〕后，有阿僧祇（asaṅkhyeyya）、无可计量的天与人证得诸漏灭尽、住立于梵天界、住立于天界、投生在善趣界。有八万户人家对沙利子（Sāriputta,舍利弗）长老有净信心，在供养了四（衣食住药）资具给长老后投生天界。在（供养）马哈摩嘎喇那（Mahāmoggallana,大目犍连）及马哈咖沙巴（Mahākassapa,大迦叶）等一切大弟子也是同样的。苏内答（Sunetta）导师的弟子们，有些投生到梵天界，有些投生成为他化自在天的同伴，……有些投生成为有诸大厅堂家族居士〔家长〕的同伴。并且如所说的：“诸比库，智者没有怖畏，智者没有灾难，智者没有祸患。[303]”再者(pg. 108)，智者犹如塔嘎拉（tagara）花环等香一般，亲近该（智者）犹如用叶包住塔嘎拉（tagara）花环等香一般，对诸智者而言，则应当尊敬〔修习〕及欢喜的，如说：【129】

“假如人们用树叶，来绑塔嘎拉（tagara）香花，

叶子也会有香气，亲近智者也如此。[304]”

而且，阿吉提班迪达（Akittipaṇḍita,阿吉提智者）

在沙格天帝赐与愿望时，如此说：

“愿我得见、闻智者，并得与智者共住！

愿我做及选择时，得能与智者交谈！”

“智者对你做什么，

咖沙巴请说原因？

咖沙巴，为什么你希望能看见智者？”

“贤慧者导至利益，

对所做事负责任〔对所劝告不会不负责〕，

对较好的他公正，所说正确不忿怒，

他了知维那亚律〔毗奈耶律〕，

与他相处实善哉。[305]”

如此世尊以一切行相赞叹亲近智者时说：“亲近诸智者是吉祥”后，现在经由不亲近诸愚人及亲近诸智者，依次在赞叹前往礼敬可敬者时说：“礼敬诸可敬者是吉祥。”此中，“诸可敬者（pūjaneyyā）”是指没有一切过失及拥有一切诸德的诸佛世尊，其次是诸独觉佛以及诸圣弟子。即使对他们少所供养，也会带来长夜〔长久〕的利益与快乐，造花环者苏马那（Sumanamālākāra）及玛莉咖（Mallikā）等为这里的例子，在此我们举一个例子来做说明。

据说，有一天上午，世尊着衣、持钵，进入王舍城托钵集食。当时，造花环者苏马那（Sumanamālākāra）拿着花走在前往马葛特〔摩揭陀〕国谢尼雅宾比萨勒王（Rāja Māgadha Seniya Bimbisāra）的（路上）时，看见世尊来到城门口，（世尊）有着净信者、当净信者（的庄严），散发出（饰以三十二大人相、八十相好〔细相〕[306]）佛的庄严，【130】在见到后，他如此想：“将花拿给国王后，他可能赐给我一百或一千 （个钱）(pg. 109)，并且只可以得到此世的快乐；然而假如（把花）供养给世尊，则有无数、阿僧祇的果（报），能带来长夜〔长久〕的利益与快乐。我何不把这些花供养世尊呢？”他即拿着一把花以净信心向世尊的方向投掷过去，那些花就前往空中，在世尊的上面结成花盖并停（在那里）。造花环者见了该威力后更有净信心，即再投掷一把花，那些（花）在前往（空中）后，结成花幔〔帘〕并停（在那里）。他以同样的方式投掷了八把花，那些（花）在前往（空中）后，结成花的阁楼并停（在那里）。世尊就（进入）阁楼内，大众的身躯聚集（在那里）。当世尊看到造花环者时，现出了微笑。阿难长老问（世尊）微笑的原因（说）：“诸佛是不会无因、无缘而现出微笑的。”世尊说：“阿难，这位造花环者藉由此供养的威力，将十万劫在天与人中轮回，最后将成为名为苏马尼色拉（Sumanissara）的独觉佛。”在（世尊）说话结束时，为了说法而说了这首偈颂：

“当他造善业，做后不追悔，

欢喜而愉悦，当得受异熟〔果报〕。[307]”

在偈颂结束时，有八万四千生物得了法现观〔通达法〕。当知如此即使对他们少所供养，也会带来长夜〔长久〕的利益与快乐。而这只是物质的供养；然而什么样的人称为以实践来供养呢？当良家之子以受取皈依学处、受持近住支，及以自己的四遍净戒等诸德来供养世尊（即是以实践来供养）。谁将评定那些供养的果（报）呢？它们即所说的：“以最上的供养来供养如来。”如说：“阿难，凡比库、比库尼、近事男（upāsaka,在家男居士）、近事女（upāsikā,在家女居士）住于法随法行、如法〔适当〕地行道、依法而行者，即是以最上的供养来恭敬、尊重、【131】尊敬、供养（、奉事[308]）如来。[309]”当知依此方式来供养独觉佛及诸圣弟子也会带来（长久的）利益与快乐。

再者(pg. 110)，对在家人而言，当知对幼小者来说，哥哥及姊姊是应当尊敬的；对儿子来说，父母亲（是应当尊敬的）；对家庭的妻子来说，丈夫、公公及婆婆（是应当尊敬的），如此为这里的诸可敬者。这些恭敬〔供养〕由于称为善法，以及寿命等增长的原因，所以是吉祥的。对此即所说的：“他们孝敬母亲、孝敬父亲，尊敬沙门、婆罗门，尊敬家族的尊长，受持这善法而行。他们由于受持那些善法为因，（他们）将增长寿命，（也）将增长容色[310]”等。

现在，由于本母（mātikā）列举了：“确定了该吉祥后，我们将解说其吉祥性”，因此这即是所当说的：如此这首偈颂提到了不结交愚人、亲近诸智者，及礼敬可敬者的三种吉祥。此中，当知不结交诸愚人为保护亲近愚人之缘（所生的）怖畏等，由于是（此世与来世）两世利益的原因，（所以是吉祥）；亲近诸智者及礼敬可敬者由于（能产生）所提到并解说方式的大果（报），由于是（体证）涅槃及（投生）善趣的原因，所以是吉祥的。

从此以后我们将不再引〔显示〕本母，而只确定其吉祥，并解释该吉祥性。

解释“不结交愚人（等）”这首偈颂的涵义已经结束。

（解释“居住适宜地”﹙等﹚的偈颂）

（Patirūpadesavāso ca, pubbe ca katapuññatā,

attasammāpaṇīdhi ca, etaṃ maṅgalamuttamaṃ.

居住适宜处，往昔曾修福，

自立正志向，这是最吉祥。）

即使世尊只被乞求少少的一个请求：“请说最吉祥”，然而犹如众多施主、广大的男子〔多施的施主是伟大的男子〕一般，【132】在以一首偈颂开示了三种吉祥后，为了随顺天神们想要听闻还有更多的吉祥，以及为了想要以各种吉祥来鼓励各类有情，而开始再以：“居住适宜地”等偈，说了多种吉祥。

此中，在（第三）偈，首先的“适宜（patirūpa）”——即是适当的。

“地（desa）”——即村庄、镇、城市、国家，凡任何诸有情居住的地方。

“居住（vāso）”——即住(pg. 111)在那里。

“往昔（pubbe）”——即先前、在过去生。

“曾修福（katapuññatā）”——即曾累积诸善。

“自（atta）”——即称为心，或者整个自体。

“立正志向（sammāpaṇīdhi）”——即对自己激励、建立正确的愿求而说的。其余的即如所说的方式。这是此句（义）的解释。

以下当知是该义的解释：“居住适宜地（patirūpadesavāsa）”是指该处有（比库、比库尼、在家男居士、在家女居士）四众的踪迹，可以从事〔运行〕布施等修福事，并有大师九分教法的光辉[311]，由于有情住在那里有修福事的助缘，因此称为吉祥。在渔夫进入锡兰岛（Sīhaḷadīpa）等（的故事）为这里的例子。

另外的方式为——“住在适宜地”是指世尊的成佛处、转法轮处、（世尊）在十二由旬的众中破除外道论点而显现双神变的甘达（gaṇḍa）[312]芒果树下之处、（世尊）从天下来（人间）之处，或者其他如沙瓦提（Sāvatthī,舍卫）城、王舍城等佛陀所居住之处，由于有情住在那里能获得六无上[313]的助缘，因此称为吉祥。

另外的方式为——“在东方有名为卡将嘎拉（Kajaṅgala）的镇，其外有马哈色拉（Mahāsālā,大堂），从那之外为边地诸国，其内为中（国）。在东南方有名为色拉拉瓦梯（Salalavatī）[314]的河，从那之外为边地诸国，其内为中（国）。在南【133】方有名为谢塔堪尼卡（Setakaṇṇika）的镇，从那之外为边地诸国，其内为中（国）。在西方有名为吐那（Thūṇa）的婆罗门村，从那之外为边地诸国，其内为中（国）。在北方有名为乌希拉达佳（Usīraddhaja）的山，从那之外为边地诸国，其内为中（国）。这个中（国）之地长有三百由旬，宽有两百五十（由旬），周围有九百由旬。[315]”这称为“适宜地”。此中，转轮（王）出现（世间），主权统领着（超过）四大洲及两千小岛。在圆满了一阿僧祇又十万劫的巴拉密〔波罗蜜〕，沙利子、摩嘎喇那等大弟子出现（世间）。在圆满了二阿僧祇又十万劫的巴拉密，诸独觉佛（出现世间）。在圆满了四、八或十六阿僧祇又十万劫的巴拉密，(pg. 112)诸正自觉者出现（世间）。此中，诸有情在受了转轮王的教诫后，住立于五戒而（投生到）天界趣处。（诸有情在受了）诸独觉佛的教诫后，同样的也住立于（五戒而投生到天界趣处）。（诸有情在受了）诸正自觉者及佛陀的弟子们教诫后，建立（并投生到）天界趣处及涅槃的彼岸。由于住在那里有成就这些的助缘，因此称为吉祥。

“往昔曾修福（pubbe katapuññatā）”——是指在过去生曾在诸佛、诸独觉佛及诸漏尽者处累积诸善。那也是吉祥。为什么呢？由于在面前见到了诸佛、诸独觉佛后，或者在诸佛或佛陀的诸弟子前即使才听了一首四句偈，在（偈颂）结束时，即有可能证得阿拉汉。而且，当人在先前曾修增上行，则有增上的善根，他即能以此善根而生起观（维巴沙那；旧译：毗婆舍那），并证得诸漏灭尽，如马哈咖比那（Mahākappina,大劫宾那）王及其王后。因此说：“过去曾修福是吉祥。”【134】

“自立正志向（atta sammāpaṇīdhi）”——是指在此有人破戒〔恶戒〕而使自己建立起戒；没有信而使（自己）建立起信成就；悭吝而使（自己）建立起施舍成就，这称为“自立正志向”，而且这也是吉祥。为什么呢？因为（这能）舍断现法及来世的怨敌，并证得各种利益的原因。

如此这首偈颂提到了居住适宜处、往昔曾修福，及自立正志向的三种吉祥；而且那些吉祥已经在各处解释了。

解释“居住适宜处（等）”这首偈颂的涵义已经结束。

（解释“多闻”﹙等﹚的偈颂）

（Bāhusaccañca sippañca, vinayo ca susikkhito,

subhāsitā ca yā vācā, etaṃ maṅgalamuttamaṃ.

多闻与技术，善学于律仪，

所说皆善语，这是最吉祥。）

现在来到“多闻”（等）：此中，“多闻（bāhusaccaṃ）”——即曾听闻很多的情况。

“技术（sippaṃ）”——即凡善巧于（某种）手（工）。

“律仪（vinayo）”——即调伏身、语及心。

“善学（susikkhito）”——即很好地学。

“所说善（subhāsitā）”——即很好地说话。

“yā（凡——未译出）”——为不定的指示词。

“语（vācā）”——即说出、说出语词〔语道〕。其余的即如所说的方式。这是此句（义）的解释。

以下当知(pg. 113)是该义的解释：“多闻（bāhusaccaṃ）”即是对：“所闻忆持、所闻积集[316]”，及“在此有人多闻，对契经（suttaṃ）、应颂（geyyaṃ）、记说（veyyākaraṇaṃ,解说）……[317]”，如此等方式，注释了忆持大师的教法。由于那是舍断不善、证得诸善的原因，并且逐渐地体证胜义谛的原因，因此称为吉祥。

这即世尊所说的：“诸比库，多闻圣弟子舍断不善，修习善；舍断有罪，修习无罪，使自己保持清净。[318]”另外也说：“（诸比库，如何次第地学、次第地做、次第地行道而能成就完全智呢？诸比库，在此因生信而他前往；在前往时他恭敬；在恭敬时他倾耳；倾耳者他听闻法；听闻了法他忆持；）受持了诸法即对（该法）义考察；考察了（法）义即对诸法理解容忍；由有对诸法理解容忍则生起欲；生起了欲即努力奉行；在努力奉行时即衡量之，在衡量时即精勤之，在精勤时即以身作证胜义谛，并且以慧【135】见而通达之。[319]”

再者，在家人对无罪的（事物）多闻，由于能带来（此世与来世）两世利益与快乐，所以当知是吉祥的。

“技术（sippaṃ）”是指在家的技术与出家的技术。此中，在家的技术是指由避免伤害其他生物而远离不善的珠宝匠、金匠等工作，由于那能带来此世的利益，所以是吉祥。出家的技术是指量、缝衣〔袈裟〕等沙门资具的工作，那即在：“诸比库，在此当比库为诸同梵行者做各种工作即是有灵巧[320]”，如此等方式，在各处所赞扬的，以及：“这是作保护〔有益〕法[321]”所说的，由于能为自己及他人带来（此世与来世）两世利益与快乐，所以当知是吉祥的。

“律仪（vinayo）”——是指在家者的调伏与出家者的调伏。此中，在家者的调伏是指远离十不善业道，从不以烦恼而违犯及以确定正行诸德而善学，由于能带来（此世与来世）两世利益与快乐，所以(pg. 114)是吉祥。出家者的调伏是指对于七种罪聚无违犯，他只以所说的方式而善学，或者四种遍净戒为出家者的调伏。当他依此而建立时，则可证得阿拉汉。当以如此之学而已善学时，由于是证得世间、出世间快乐的原因，所以当知是吉祥。

“所说皆善语（subhāsitā vācā）”——是指离虚妄语等过失，如说：“诸比库，具有四支之语为善说。[322]”或者只有不杂秽语是善说，如说：

“寂静者说此：善说为第一〔最上〕；

说法不非法，如此为第二；

说爱非不爱，如此为第三；

说谛不说妄，如此为第四。[323]”【136】

由于这也能带来（此世与来世）两世利益与快乐，所以当知是吉祥。并且，这（善说通常）是包括在律（仪）里的，然而（由于在偈颂把它分开），所以本应含摄在律（仪）的，（现在把）它分开来说[324]。然而为什么这么麻烦〔劳累〕呢？当知由于（这是）对他人开示法（等[325]）时的语（词），所以这里用“所说皆善语”；对此犹如“住在适宜地”一般。由于如此（说善语）是诸有情（带来此世与来世）两世利益与快乐及体证涅槃的助缘，所以称为吉祥。并且（如）说：

“凡佛所说语，安稳得涅槃，

作苦的尽头〔苦边〕，诸语此最上。[326]”

如此这首偈颂提到了多闻、技术、善学律仪，及说善语的四种吉祥；而且那些吉祥已经在各处解释了。

解释“多闻（等）”这首偈颂的涵义已经结束。

（解释“奉养父母亲”﹙等﹚的偈颂）

（Mātāpitu upaṭṭhānaṃ, puttadārassa saṅgaho,

anākulā ca kammantā, etaṃ maṅgalamuttamaṃ.

奉养父母亲，扶养妻与儿，

正当的职业，这是最吉祥。）

现在(pg. 115)来到“奉事父母亲”（等）：此中，母亲及父亲为“父母亲（mātāpitu）”。

“奉养（upaṭṭhānaṃ）”——即孝养。

“妻与儿（puttadārassa）”——即子（女）们及妻子。

“扶养（saṅgaho）”——即养育〔摄取（saṅgaṇhanaṃ）〕。

不混乱为“正当的（anākulā）”。

只是诸工作为“职业（kammantā）”。其余的即如所说的方式。这是句（义）的解释。

以下当知是该义的解释：“母亲（mātā）”是指生母而说的；“父亲（pitā）”也是同样的。“奉养（upaṭṭhānaṃ）”是指由洗脚、按摩、涂油、沐浴，以及资助并供养（衣、食、住处、医药）四资具。此中，由于父母亲对子（女）们是多所助益、想要他们利益及慈悯的。当看到（自己的）子（女）们在外面游戏，身体沾满尘垢而回来时，即会生起慈爱擦去尘垢，嗅并遍吻其头。子（女）们即使将父母顶在头上一百年，也无法报答他们的恩情。并且由于他们是这世间的教养、养育及教导者，被共称是梵天、先前的导师，【137】因此奉事他们能带来此世的赞叹，及来世天界的快乐，所以称为吉祥。这即世尊所说的：

“因慈悯子孙，父母被称为，

梵天与前师；子（女）应供奉。

智者对他们，当尊敬、恭敬，

当以诸饮食，衣服及卧具，

按摩及沐浴，以及为洗脚。

智者对父母，如此地奉事，

此世被赞叹，来世天界乐。[327]”

另一种（解释）的方式为：“奉养”是指孝养、为他们做事及维护家系等五种，由于阻止诸恶等五种是现法利益（与快乐[328]）的原因，所以当知是吉祥。此即是世尊所说的：“居士子，儿子应以五事奉养东方的父母：受养育的我将孝养他们，将为他们做事(pg. 116)，将维护家系，将继承遗产，若先人去世后将捐赠布施。居士子，受儿子以此五事奉侍东方的父母，以五事慈悯儿子：阻止诸恶，令住立于善，令学技能，令迎娶合适的妻子，在适时分与家财。[329]”再者，奉养使父母对（佛、法、僧）三种【138】对象生起净信、使受持戒及出家，这是最上的奉养父母。由于以该奉养父母来报答父母的恩情为各种现法及来世利益的足处〔近因〕，因此称为吉祥。

“妻与儿（puttadārassa）”：此中自己所生的儿子及女儿们都称为“儿（putta）”。“妻（dārā）”即凡二十种妻子[330]当中的一种妻子。子（女）们及妻子为“妻与儿”，而对该妻与儿（puttadārassa）。“扶养（saṅgaho）”是以养育〔sammānanā,尊重〕等来助益（他们）。由于善整理工作等（五种）是现法〔当下〕利益（与快乐[331]）的原因，所以当知是吉祥。这即世尊所说的：“当知西方是妻儿[332]”，此中所提的“妻（dārā）儿”，以“妻子（bhariyā）”的字来收摄后（说）：“居士子，夫主应以五事奉侍西方的妻子：尊重，不轻慢，不邪行，让与主权，赠送装饰品。居士子，受夫主以这五事奉侍西方的妻子，以五事慈悯夫主：善整理工作，善待佣人，不邪行，守护所得，做一切事情娴熟且不懈怠。[333]”

另一种（解释）的方式为：“扶养”是以如法地布施、爱语、利益行来扶养。例如：在近住日给与布施的费用，在节日（允许去）看节庆，在吉祥日使作吉祥，并且教诫、教导在现法及来世的诸利益。由于前面所说的方法是现法〔当下〕利益的原因【139】，由于该如法性是来世利益的原因，以及由于是诸天所应礼敬的原因，所以当知是吉祥。如沙格天帝所说的：

“凡(pg. 117)居士们修福，近事男持戒，

如法扶养妻子，玛答利（Mātali）我敬彼。[334]”

“正当的职业（anākulā kammantā）”是指由知适时性、适当的行为、无怠惰性、努力（早）起而成就，以及由没有灾难〔不法行为〕，而没有超过适时、不适当的行为、不工作、怠惰等不善〔不正当；混乱〕[335]状况的农耕〔农业；务农〕、牧牛、贸易〔商业〕等职业。由于运用这些，自己、妻儿或奴仆的巧慧是现法财物与谷物得到增长的原因，所以称为吉祥。这即世尊所说的：

“行为正当、有责任，早起者获得财富。[336]”

以及：

“白天惯睡眠，至夜厌起来，

常酩酊大醉，不适住在家。

说这太冷了，太热与太晚，

如此舍工作，错过青春利。

若于冷与热，草多也不思，

做人所应作，其乐不退失。[337]”

以及：

“为积集财富，犹如蜂采蜜；

财富之积蓄，如蚁垤渐积。[338]”

如此等。【140】

如此这首偈颂提到了奉养母亲、奉养父亲、扶养妻与儿，及正当职业的四种吉祥；（假如）把扶养妻与儿分成两种，则为五种（吉祥）；（假如）把奉养父母亲合为一种，则为三种（吉祥）；而且那些吉祥已经在各处解释了。

解释“奉养父母亲（等）”这首偈颂的涵义已经结束。

（解释“布施”﹙等﹚的偈颂）

（Dānañca dhammacariyā ca, ñātakānañca saṅgaho,

anavajjāni kammāni, etaṃ maṅgalamuttamaṃ.

布施与法行，接济诸亲族，

行为无过失，这是最吉祥。）

现在来到“布施”（等）：此中，以此而施与为“布施（dānaṃ）”；即是把自己所有的（财物）给与他人而说的。

法的行为，或者不离法而行为(pg. 118)“法行（dhamma-cariyā）”。

在（他们）知道：“这些是我们的”为“诸亲族（ñātakā）”。

没有诸过失为“无过失（anavajjāni）”；即不受责难、不受呵责而说的。其余的即如所说的方式。这是句（义）的解释。

以下当知是该义的解释：“布施（dānaṃ）”——是指以先前的知足〔善觉慧〕[339]而施舍给他人食物等十种布施事〔物；对象〕[340]，或者与那相应的无贪。以无贪而将该物施与他人，这即所说的：“以此而施与为‘布施’”。由于那是现法获得众人喜爱与欢喜等及来世殊胜果（报）的原因，因此称为吉祥。并且在此也是随顺在：“希哈（Sīha），布施者、施主是众人所喜爱、欢喜的[341]”，如此等诸经的。

另一种（解释）方式为：“布施（dānaṃ）”——有财施与法施两种。此中，“财施”即（以上）所说的种类。为了想要他人利益而开示能灭尽此世、来世的痛苦，并带来快乐的正自觉者（的佛陀）所开示的法为【141】“法施”。而且在这两种当中，这（法施）是最上的，如说：

“法施胜一切施；法味胜一切味；

法乐胜一切乐；爱尽胜一切苦。[342]”

此中，财施只有依所说的才是吉祥的；然而法施由于是领受〔体验〕（法）义等诸德的足处〔近因〕，因此称为吉祥。这即是世尊所说的：“诸比库，当比库依所听闻、依所学取〔了知〕的法，为他人详细解说，则他对该法领受〔体验〕义，并且领受〔体验〕法[343]”，如此等。

“法行（dhammacariyā）”——是指十善业道的行为，如说：“诸居士，有三种身的法行、正行[344]”，如此等。该法行由于是投生天界的原因，所以当知是吉祥的。这即是世尊所说的：“诸居士，在此有些有情以法行、正行为原因，在（他们）身坏死后，投生善趣、天界。[345]”

“诸亲族（ñātakā）”——(pg. 119)是指从母亲或父亲直到第七代祖父所系的（亲戚）。当他们受到财物丧失或疾病衰败的打击而来到自己的面前时，则依（自已的）能力以食物、衣服、财物、谷物等来接济。由于（扶助亲族）是获得现法受到赞叹等及来世获得投生善趣等殊胜的原因，因此称为吉祥。

“行为无过失（anavajjāni kammāni）”——是指受持近住支、从事服务、种植园林、造桥等（身、语、意善行的行为[346]）。由于这些是获得各种利益与快乐的原因，因此称为吉祥。【142】而且在此也是随顺在：“维沙卡（Visākhā），这是有可能的〔有是处〕，在此有女子或男人在受持〔住〕了具有八支的近住（戒）后，在（他）身坏死后，即可能投生与四大王天的诸天神为同伴。[347]”如此等诸经的。

如此这首偈颂提到了布施、法行、扶助诸亲族，及行为无过失的四种吉祥；而且那些吉祥已经在各处解释了。

解释“布施（等）”这首偈颂的涵义已经结束。

（解释“避”﹙等﹚的偈颂）

（Ārati virati pāpā, majjapānā ca saññamo,

appamādo ca dhammesu, etaṃ maṅgalamuttamaṃ.

避、离诸恶事，自制不饮酒，

于法不放逸，这是最吉祥。）

现在来到“避、离”（等）：此中，“避（ārati）”——为远离。

“离（virati）”——即离〔戒除〕，或诸有情以此而离为“离”。

“诸恶事（pāpā）”——即诸不善。

以应醉之义为“酒（majja,酒类）”；酒的饮为饮酒，而从那饮酒。

抑制为“自制（saṃyamo）”。

不放纵为“不放逸（appamādo）”。

“于法（dhammesu）”——即诸善。其余的即如所说的方式。这是句（义）的解释。

以下当知是该义的解释：“避（ārati）”是指在见到诸恶的过患〔危害〕而心〔意〕不喜乐。“离（virati）”是指由身、语而离诸业门。而且该离有：自然〔习惯〕离、受持离，及正断离三种。此中，凡良家之子自己天生、家族或种族之缘（，想）：“这对我是不适宜的，我(pg. 120)不应杀生、不应不与而取”等方式，由自然〔习惯〕地从对象〔事物〕而离，这称为“自然离（sampattavirati,习惯离）”。由受持学处而转起的称为“受持离（samādānavirati）”；从其转起开始，良家之子就不从事杀生等了。与圣道相应的称为“正断离（samucchedavirati）”；从其转起开始，圣弟子的五种怖畏与怨敌[348]就寂止了。

“诸恶事（pāpā）”是指：“居士子，杀生是业染，不与取是（业染），欲邪行是（业染），妄语是（业染。要舍离这四种业染）。[349]”如此详说后（更以）：【143】

“杀生不与取，及说虚妄语，

追求他人妻，智者不赞叹。[350]”

如此以偈颂来含摄，即是称为业染的四种不善，而该诸恶。由于这一切离与避是获得现法及来世舍断怖畏与怨敌等各种殊胜的原因，因此称为吉祥。并且在此也是随顺在：“居士子，圣弟子离杀生”，如此等诸经的。

“自制不饮酒（majjapānā saṃyamo）”这即是先前所说的“离放逸原因的谷物酒、花果酒（和）酒类[351]”的同义词。由于饮酒时，既不知义，也不知法，对母亲作障碍，也对父亲、佛陀、独觉佛及如来的弟子作障碍，在现法受呵责，来世（投生）恶趣，并且在后后世疯狂〔心狂乱〕；假如自制不饮酒则止息那些过失，并获得与那些相反的诸德之成就，因此这自制不饮酒当知是吉祥。

“于法不放逸（dhammesu appamādo）”是指：“对所修习的诸善法不恭敬地做、无恒心地做、做不完成、染着的生活、无欲〔不想要做〕、无责任感、不习行、不修习、不多作（修习）、不决意、不努力、放逸。凡如此的放逸、放纵、懈怠性，这称为放逸。[352]”当知在此与所说的放逸之义相反，使（正）念不离于善法而住。由于这是获得各种诸善的原因，以及证得不死（的涅槃）的原因，因此称为吉祥。【144】(pg. 121)（而且）在此是随顺在：“不放逸、热忱、……[353]”，以及“不放逸是不死道[354]”，如此等大师之教的。

如此这首偈颂提到了离诸恶事、自制不饮酒，及于善法不放逸的三种吉祥；而且那些吉祥已经在各处解释了。

解释“（避、离诸恶事等）”这首偈颂的涵义已经结束。

（解释“恭敬”﹙等﹚的偈颂）

（Gāravo ca nivāto ca, santuṭṭhi ca kataññutā,

kālena dhammasavaṇaṃ, etaṃ maṅgalamuttamaṃ.

恭敬与谦逊，知足与感恩，

适时听闻法，这是最吉祥。）

现在来到“恭敬”（等）：此中，“恭敬（gāravo）”——即敬重性。

“谦逊（nivāto）”——即谦卑的态度。

“知足（santuṭṭhi）”——即满足〔欢喜〕。

知道所做的为“知恩（kataññutā）”。

“适时（kālena）”——即刹那、时。

听法为“听闻法（dhammasavaṇaṃ）”。其余的即如所说的方式。这是句（义）的解释。

以下当知是该义的解释：“恭敬（gāravo）”是指对应当敬重的佛陀、独觉佛、如来的弟子、导师〔亲教师〕、戒师、母亲、父亲、哥哥、姊姊等，给与适当的敬重、尊重、礼敬。由于这恭敬是投生善趣等的原因，如说：“他尊重应受尊重者，奉事应受奉事者，供养应受供养者，他由于完成与受持了如此的业，在身坏命终之后，投生善趣、天界。然而，假如在身……投生于天界，而是再投生〔来〕为人，无论出生于何处，（都会生在）高贵的家族。[355]”以及如说：“诸比库，有七不退失法。是哪七种呢？尊敬导师[356]”等，因此称为吉祥。

“谦逊（nivāto）”是指谦卑的心、谦逊的态度。拥有这（谦逊）的人是破除慢、破除自大的，犹如擦脚布一般，犹如被截断角的公牛一般，犹如被拔去（毒）牙的毒蛇一般，温和、亲切，及容易（与他）交谈(pg. 122)，这是谦逊。【145】由于这是获得名声等诸德的原因，因此称为吉祥。并且说：

“谦逊不顽固，如此得名誉。[357]”

如此等。

“知足（santuṭṭhi）”是指对诸（四）资具的知足，而那有十二种。即是：在衣〔袈裟〕方面有依获得的知足、依（体）力的知足，及依适宜的知足三种；在食物〔钵食〕等也是同样的（各有三种）。以下是对这分类的解释：

1.在此有比库获得衣〔袈裟〕，无论好或不好的，他只使用那件而不希求其他的（袈裟），即使获得（其他的袈裟）也不接受，这是在衣〔袈裟〕方面“依获得的知足（yathālābhasantosa）”。

2.再者，比库有病，当披着重衣时（身体）会下倾或劳累，他就与同分的比库交换轻的，使用并感到知足，这是在衣〔袈裟〕方面“依（体）力的知足（yathābalasantosa）”。

3.另一位比库可能获得殊妙的资具，当他获得了丝绸的衣等其中一种高价的衣，（他想）：“这件是适合于出家很久及多闻的长老们的”，就布施给他们，并在垃圾堆或其他处捡拾旧布块，在做成桑喀帝（saṅghāṭī,僧伽梨）后受持，并感到知足，这是在衣〔袈裟〕方面“依适宜的知足（yathāsāruppasantosa）”。

4.在此有比库获得食物，无论粗劣或美味的，他只是食用那些而不希求其他的（食物），即使获得（其他食物）也不接受，这是在食物〔钵食〕方面“依获得的知足”。

5.再者，比库有病，假如食用粗劣的食物会使他的病情更加严重，他就将那些给与同分的比库，而从他的手中（拿取）熟酥、蜜、牛奶等，食用后而行沙门法，并且感到知足，这是【146】在食物〔钵食〕方面“依（体）力的知足”。

6.另一位比库获得美味的食物，他（想）：“这食物是适合于出家很久的长老们及其他没有美味食物可以食用的同梵行者的”，就布施给他们，并去托钵集食而食用混合的食物，并且感到知足，这是在食物〔钵食〕方面“依适宜的知足”。

7.在此(pg. 123)有比库获得住处，即使再获得其他更好的（住处）也不接受，这是在住处方面“依获得的知足”。

8.再者，比库有病，假如住在无风〔较低〕的住处会使他的胆汁病等的病情更严重，他就将那（住处）给与同分的比库，而从他（那里）获得有风、较凉的住处来居住并行沙门法，而且感到知足，这是在住处方面“依（体）力的知足”。

9.另一位比库即使在获得了好的住处也不接受，（他想）：“好的住处是放逸的原因，坐在那里者会陷入昏沉与睡眠，而且被昏沉所征服者当再觉醒时会生起欲寻〔贪欲的想〕。”他拒绝该（住处）而住在空闲处、树下、叶屋（等）某处，并感到知足，这是在住处方面“依适宜的知足”。

10.在此有比库获得柯子或余甘子的药物，他只是服用那些而不希求其他的熟酥、蜜、糖等，即使获得（其他的药物）也不接受，这是在病缘（药品）方面“依获得的知足”。

11.再者，比库有病，在他需要油时而获得了糖，他就将那些给与同分的比库，而从他的手中（拿取油）来做成油药，服用后而行沙门法，并且感到知足，这是在病缘（药品）方面“依（体）力的知足”。

12.另一位比库【147】（施主）在一个器皿放了泡了腐（牛）尿的柯子，而（另）一个（器皿放了）四合一甘药[358]，并说：“尊者，请拿取您所想要的！”假如那两种（药）的其中一种都能治愈疾病的话，当时（他）想：“泡了腐（牛）尿的柯子是诸佛等所赞叹的”，并且（世尊）所说的：“出家者依止腐（牛）尿为药，你应当努力并如此奉行！[359]”他拒绝该四合一甘药而以泡了腐（牛）尿的柯子为药，（这是）最上的知足，这是在病缘（药品）方面“依适宜的知足”。

如此分类对这一切都满足称为知足。由于那（知足）是获得舍断过欲〔极度的欲求〕、大欲、恶欲等诸恶法的原因，（及）由于是（投生）善趣的原因，（及）由于是圣道的资粮，以及由于四方等状态的原因，所以当知是吉祥，并且说：

“（周游）四方(pg. 124)毫无障碍，

他凡事皆知足。[360]”如此等。

“知恩（kataññutā）”是指凡对（自己）所做的，无论少或多的助益，一再地忆念而了知。再者，由于保护诸生物（免于）地狱等苦，因此对（众生）有多所助益的福德，忆念那些助益当知为知恩。由于该（知恩）能获得被诸善人所赞叹等各种殊胜的原因，所以称为吉祥。并且说：“诸比库，有两种人在世间是难得的。是哪两种呢？凡先施恩的人，以及知恩而感恩的人。[361]”

“适时听闻法（kālena dhammasavaṇaṃ）”是指当在有掉举俱心，或被欲寻等其中之一所征服时，为了要去除它们而听闻法。其他（导师）则说：在每五日的听法称为“适时听闻法”，即如【148】阿奴卢塔（Anuruddha,阿那律）尊者所说的：“尊者，我们每五日整夜共坐谈论法。[362]”

再者，当在前往善友〔善知识〕处听法时可以去除自己的疑惑，在那时听法当知即是“适时听闻法”，如说：“他时时前往他们处，遍问、请问[363]”等。由于这适时闻法能得到舍断诸盖、四种利益、诸漏灭尽等各种殊胜的原因，所以称为吉祥。

这即是所说的：“诸比库，当圣弟子在专心、作意、以一切心存念而倾耳听法之时，在那时即没有五盖。[364]”并且：“诸比库，对耳所随行的法，……是善通达的，可望（获得）四种利益。[365]”以及：“诸比库，当这四法适时〔时时〕正修习、正随运转时，逐渐地得以诸漏灭尽。是哪四（法）呢？即：适时听法、适时谈法、适时止、适时观[366]”如此等。

如此(pg. 125)这首偈颂提到了恭敬、谦逊、知足、感恩，及适时听闻法的五种吉祥；而且那些吉祥已经在各处解释了。

解释“恭敬（等）”这首偈颂的涵义已经结束。

（解释“忍辱”﹙等﹚的偈颂）

（Khantī ca sovacassatā, samaṇānañca dassanaṃ,

kālena dhammasākacchā, etaṃ maṅgalamuttamaṃ.

忍辱、易受劝，得见诸沙门，

适时讨论法，这是最吉祥。）

现在来到“忍辱”（等）：此中，忍耐为“忍辱（khantī）”。

以恭敬地接受〔右绕而取〕，容易受劝告为“易受劝告”；易受劝告的行为为易受劝教；易受劝教的状态为“易受劝（sovacassatā）”。

寂止了诸烦恼为“诸沙门（samaṇā）”。

“见（dassanaṃ）”——即观看。

法的讨论为“讨论法（dhammasākacchā）”。其余的即如所说的方式。这是句（义）的解释。

以下当知是该义的解释：【149】“忍辱（khantī）”是指容忍的忍辱。假如比库拥有该（忍辱），当人们以十种辱骂事来怒骂时，或者以杀、绑等来恼害时，他即犹如没听到、没看见时一般，保持不变，犹如忍辱主义者一般，如说：

“就在过去的年代，有阐明忍辱沙门，

当咖希（Kāsi）王割截他，还是保持该忍辱。[367]”

或者由于贤善的作意，则不会有更差的恼害〔过患〕，犹如尊者本那（Puṇṇa,富楼那）长老一般。如说：“尊者，假如西方苏那（Suṇāparanta）的人民辱骂、侮辱我，我将会如此认为：‘这些西方苏那的人们是善良的，这些西方苏那的人们是非常善良的，因为他们还没有用拳头来打我’[368]”等。并且拥有这（忍辱）者也是诸仙人所赞叹的，如色拉邦嘎（Sarabhaṅga）仙人所说的：

“杀死(pg. 126)忿怒无忧愁，舍断伪善仙人赞，

一切粗语请忍辱，此忍寂者说最上。[369]”

并且也是诸天所赞叹的，如沙格天帝所说的：

“当有强力者，能容忍弱者，

说此最上忍，弱者常堪忍。[370]”

而且也是诸佛所赞叹的，如世尊所说的：

“辱骂与杀绑，能忍无瞋恨，

具忍力强军，称他婆罗门。[371]”【150】

由于这忍辱能获得这里与他处所赞叹诸德的原因，所以当知是吉祥。

“易受劝（sovacassatā）”是指当（他人）如法的劝告时，不做出支吾其词〔使混乱〕、保持沉默，或思考（对方）的德行与过失，而是极度的尊敬、恭敬与心谦卑地说出：“萨度（sādhu,善哉）”。由于那（易受劝）是获得同梵行者们教诫、教导的原因，以及舍断过失、获得诸德的原因，所以称为吉祥。

“得见诸沙门（samaṇānaṃ dassanaṃ）”是指前往、奉侍、忆念、听闻、看见已寂止烦恼，已经修习身、语、心、慧，拥有最上调伏止的诸出家者。即使（那）一切是初级〔下等〕的开示也称为“见”，当知那是吉祥的。为什么呢？因为多所助益的缘故。并且说：“诸比库，我说见那些比库是多所助益的[372]”等。由于想要（获取）利益的良家之子在看到持戒的比库来到（自己的）家门口时，假如有可施的物品〔可施法〕，即应随力供养可施的物品；假如没有（可施物），即应以五处礼（法）[373]来礼敬；假如无法如此，则应以合掌来礼敬；假如无法如此，则应以净信心的爱眼来瞻视。由于如此瞻视之福的（善）根，将可在数千生没有眼睛的疾病、缺失(pg. 127)、肿胀，或麦粒肿，而且眼睛明净并散发五色的祥光，犹如在宝宫打开的摩尼〔宝珠〕窗板一般，十万劫在天与人之中，获得一切成就。而且这并不希有，以有慧而出生的人类正运转来瞻视沙门的福（业），即可受如此果报的成就；即使生在畜生趣，只以信心来瞻视沙门（的福业，即可受）如此可赞果报的成就：【151】

“圆眼睛的猫头鹰，久住威迪沙咖（vedisaka）树，

此猫头鹰实快乐，适时起来见胜佛。

它以净信心对我，及无上的比库僧，

它在十万劫当中，不曾投生到恶趣。

当他从天界死后，被诸善业所督促，

将会拥有无边智，著名为‘索马那沙（Somanassa,喜悦） ’。[374]”

“适时讨论法（kālena dhammasākacchā）”是指在傍晚或在清晨两位诵经的比库互相讨论经，（两位）持律（的比库互相讨论）律，（两位）诵阿毗达摩（的比库互相讨论）阿毗达摩，（两位）讲本生经（的比库互相讨论）本生（经），（两位）解说注释（的比库互相讨论）注释书，或者为了净化被消沉、掉举、怀疑所征服的心时而讨论，此是适时讨论法。由于那（适时讨论法）是堪能（通达）阿含〔教理〕等诸德的原因，所以称为吉祥。

如此这首偈颂提到了忍辱、易受劝、见诸沙门，及适时讨论法的四种吉祥；而且那些吉祥已经在各处解释了。

解释“忍辱（等）”这首偈颂的涵义已经结束。

（解释“热忱”﹙等﹚的偈颂）

（Tapo ca brahmacariyañca, ariyasaccānadassanaṃ,

nibbānasacchikiriyā ca, etaṃ maṅgalamuttamaṃ.

热忱与梵行，照见诸圣谛，

体证于涅槃，这是最吉祥。）

现在(pg. 128)来到“热忱”（等）：此中，烧诸恶法为“热忱（tapo）”。

梵的行为，或者诸梵天的行为为“梵行（brahmacariyaṃ）”；即“殊胜行”而说的。

见诸圣谛为“照见诸圣谛（ariyasaccānadassanaṃ）”；有些（导师）说成：“（ariyasaccāni dassanaṃ见诸圣谛）”，但那并不优美。

出离爱网（的丛林）为涅槃；作证为体证。涅槃的体证为“体证于涅槃（nibbānasacchikiriyā）”。其余的即如所说的方式。这是句（义）的解释。

以下当知是该义的解释：“热忱（tapo）”是指以摄护诸根来烧贪、忧等（不善法）【152】，或者以精进来烧懈怠，拥有那些的人称为“热心（ātāpī）”。由于那（热忱）是舍断贪等及获得禅那等的原因，所以当知是吉祥。

“梵行（brahmacariyaṃ）”是指离淫欲、沙门法、（佛）教，及道的同义词。如此在：“舍断非梵行（brahmacariyaṃ）而成为梵行者[375]”，如此等以“离淫欲（methunavirati）”称为梵行。在：“贤友，（你）是否依世尊而住于梵行（brahmacariyaṃ）？（是的，贤友。）[376]”如此等以“沙门法（samaṇadhamma）”（称为梵行）。在：“恶魔，只要我的梵行（brahmacariyaṃ）还没有在众人中成就、繁荣、广布之前，我将不会般涅槃。[377]”如此等以“（佛）教（sāsana）”（称为梵行）。在：“比库，这八圣道支为梵行（brahmacariyaṃ），即是：正见、……[378]”，如此等以“道（magga）”（称为梵行）。在此除了“道”含摄在“照见诸圣谛”外，其余的一切都是适宜（这里梵行的涵义）。由于那（梵行）是证得后后增上的各种殊胜的原因，所以当知是吉祥。

“照见诸圣谛（ariyasaccānadassanaṃ）”是指在〈问童子文〉中所说的四圣谛；即以现观而见道。由于那（照见诸圣谛）是超出轮回之苦的原因，所以称为吉祥。

“体证于涅槃（nibbānasacchikiriyā）”在此阿拉汉果为 “涅槃”的意趣。由于出离以称为丛林的渴爱，而（出离了该）五趣丛林，因此称为“涅槃”。(pg. 129)证得或省察该（涅槃的道果）称为 “体证”。由于体证其余（前七道果）的涅槃，已经在照见诸圣谛达成了，所以那些并非这里的意趣。由于这体证【153】涅槃是现法乐住等的原因，所以当知是吉祥。

如此这首偈颂提到了热忱、梵行、照见诸圣谛，及体证涅槃的四种吉祥；而且那些吉祥已经在各处解释了。

解释“热忱（等）”这首偈颂的涵义已经结束。

（解释“虽触世法时”﹙等﹚的偈颂）

（Phuṭṭhassa lokadhammehi, cittaṃ yassa na kampati,

asokaṃ virajaṃ khemaṃ, etaṃ maṅgalamuttamaṃ.

接触世间法，心毫不动摇，

无愁、染，安稳，这是最吉祥。）

现在来到“接触世间法”（等）：此中，“接触（phuṭṭhassa）”——即接触、碰触、到达。

在世间的诸法为“世间法（lokadhammā）”；即只要世间还运转着，法就不会退转而说的。

“心（cittaṃ）”——即意、心意。

“yassa（凡是，未译）”——即新学、中座，或长老。

“不动摇（na kampati）”——即不摇动、不震动。

“无愁（asokaṃ）”——即没有忧愁，拔出了忧愁之箭。

“无染（virajaṃ）”——即离去了染，抹去〔破除〕了染。

“安稳（khemaṃ）”——即无畏、无灾难。其余的即如所说的方式。这是句（义）的解释。

以下当知是该义的解释：“接触世间法，心毫不动摇（phuṭṭhassa lokadhammehi cittaṃ yassa na kampati）”是指当在被得利养、无利养（、声誉、无声誉、贬抑、赞扬、乐、苦）等八世间法[379]所接触、所覆盖时，其心不动摇、摇动、震动。由于将该心带至世间最上不可动摇的状态，所以当知是吉祥。然而接触这些时，谁的心是不动摇的呢？诸漏已尽的阿拉汉，而非其他人的（心）。这即所说的：

“譬如坚石山，不为风所动，

如此色、味、声，香及所有触，

可喜、不喜法，如此皆不动。

心安住解脱，只随观坏灭。[380]”【154】

“无愁（asokaṃ）”(pg. 130)只是指漏尽者的心。这即是在：“愁、忧愁、忧愁性、内愁、内遍愁、心被侵蚀[381]”等方法称为“愁”，而没有该（愁）为无愁。有人说那是涅槃，但那与前面的句子并不关连。就如无愁，同样的，无染与安稳也只是指漏尽者的心。由离去贪、瞋、痴的染为“无染（virajaṃ）”；并且由（欲、有、见与无明）四轭的安稳为“安稳（khemaṃ）”。由于所提到的（无愁等）三种，在把持该行相的运转刹那后，能带来诸蕴不转起等世间最高的状态，以及由于能带来应受供养等的状态，所以当知是吉祥。

如此这首偈颂提到了对八世间法不动摇的心、无愁的心、无染的心，及安稳的心四种吉祥；而且那些吉祥已经在各处解释了。

解释“虽触世法时（等）”这首偈颂的涵义已经结束。

（解释“此等”﹙等﹚的偈颂）

（Etādisāni katvāna, sabbatthamaparājitā,

sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttamanti.

此等实行后，各处无能胜，

去各处安稳，是其最吉祥。”）

如此，世尊以“不结交愚人”等十首偈颂开示了三十八种吉祥，现在在赞叹自己所说的吉祥时，而说了“此等”（等）结尾的偈颂。

以下是该义的解释：“此等（etādisāni）”——即是这些我所说种类的“不结交愚人”等。

“实行后（katvāna）”——即做了后；实行后与做了后及奉行后，在义理上是没有不同的。

“各处无能胜（sabbatthamaparājitā）”——即在分为（五）蕴（魔）、烦恼（魔）、行【155】作（魔）、天子魔一切处的四种敌人，一种也无法击败；即是自己战胜了四种魔而说的。而当中的“ma”字，当知只是字与字间的连音而已（sabbattha-m-aparājitā）。

“去各处安稳（sabbattha sotthiṃ gacchanti）”——即实行了这些吉祥，战胜了四魔，并且无论在站着或行走等，在此世或他世的一切处，他所前往都安稳的；由亲近愚人等，则可能生起诸漏(pg. 131)、恼害、苦恼；当没有那些而安全前往时，即称为无灾难、无祸害、安全、无怖畏的前往。而当中的鼻音，当知是为了偈颂容易结合而说的（即通常应用的“sotthī”，今用为“sotthiṃ”的鼻音“ṃ”）。

“是其最吉祥（taṃ tesaṃ maṅgalamuttamaṃ）”——世尊以这偈句来做开示的结论。是什么呢？“天子，请学取：‘当如此实行这些时，由于他们去各处都安稳，因此该不结交愚人等三十八事，如此等诸行相是最上、殊胜、最胜的吉祥。’”

如此，当世尊做了结论，在开示结束时，有一兆[382]位天神证得阿拉汉，有阿僧祇〔无数〕位（天神）证得入流〔须陀洹〕、一来〔斯陀含〕、不来〔阿那含〕果。在第二天，世尊告诉阿难长老（说）：“阿难，昨夜有一位天神来到我（面前，）问了有关吉祥的问题，当时我开示了三十八种吉祥。阿难，学取这吉祥的法门，学取后诵给比库们（听）！”长老在学取后就诵给比库们（听）。而这是导师们辗转相传而来，并传到今天的。只要天与人对众人、众多众生善演说（这三十八种吉祥）【156】，当知如此这梵行就会成就、繁荣、广布。

为了使智熟识及善巧这些吉祥，现在从头开始（来论述）其结构：如此这些想要此世、他世及出世间快乐的有情，在舍弃结交愚人、依止智者，并礼敬可敬者后，在鼓励住在适宜的地方及往昔曾修福以从事〔转起〕诸善时，使自己确立正确的志向；以多闻、技术及律仪来庄严自己；当依律来说善语时，只要还是在家的状态，即以奉养父母亲来还清旧的债务，并以养育妻儿来还清新的债务，并且以正当的职业来获取财产、谷物等的成就；以布施来把持财物的真实〔核心〕，并以法行来把持生命的真实〔核心〕；接着以接济亲族来利益自己的人，以行为无过失来利益其他的人；以离诸恶事来避免伤害他人，以自制不饮酒来避免伤害自己；以于法不放逸来增长善的一边；当由增长了诸善在舍弃在家相而处在出家的状态时，对佛陀、佛弟子、戒师、亲教师等以恭敬及谦逊来达成义务；以知足(pg. 132)来舍弃对资具的贪求；以知恩来处在善人之地；以听闻法来舍弃心的消沉；以忍辱来征服一切危难；以易受劝来（找到）有利自己者；以见诸沙门来了解修行的方法；以讨论法来除去对诸法当疑之处的疑惑；以根律仪的热忱来（达成）戒清净；以沙门法的梵行来达成心清净以及之后的（见清净、度疑清净、道非道智见清净，及行道智见清净）四清净【157】，以此照见诸圣谛的方法行道，证得了智见清净，即体证称为阿拉汉果的涅槃；凡体证了（涅槃）后，即犹如须弥山不被风雨所动摇一般，心不被八种世间法所动摇，成为无愁、无染与安稳；而且凡安稳者在一切处是无一能胜的，所以去各处安稳，这即是世尊所说的：

“此等实行后，各处无能胜，

去各处安稳，是其最吉祥。”

《小诵经》的注释——《阐明胜义》

《吉祥经》的解释已结束

VI

宝经注

Ratanasuttavaṇṇanā

（Yānīdha bhūtāni samāgatāni,

bhummāni vā yāni’va antalikkhe,

sabbe’va bhūtā sumanā bhavantu,

atho’pi sakkacca suṇantu bhāsitaṃ.

凡集在此诸鬼神，无论地居或空居，

愿一切鬼神欢喜，并恭敬听闻所说。

Tasmā hi bhūtā nisāmetha sabbe,

mettaṃ karotha mānusiyā pajāya,

divā ca ratto ca haranti ye baliṃ,

tasmā hi ne rakkhatha appamattā.

故鬼神，一切倾听：散播慈爱给人类，

日夜带来献供祀，故护他们莫放逸。

Yaṃ kiñci vittaṃ idha vā huraṃ vā,

saggesu vā yaṃ ratanaṃ paṇītaṃ,

na no samaṃ atthi Tathāgatena,

idam’pi Buddhe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

凡此世他世财富，或者天界殊胜宝，

无与如来等同者，这是佛的殊胜宝，

以此真实愿平安。

Khayaṃ virāgaṃ amataṃ paṇītaṃ,

yadajjhagā Sakyamunī samāhito,

na tena Dhammena sam’atthi kiñci,

idam’pi Dhamme ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

尽、离贪、不死、殊胜，释迦牟尼所证定，

无与该法相同者，这是法的殊胜宝，

以此真实愿平安。

Yam Buddhaseṭṭho parivaṇṇayī suciṃ, samādhimānantarikaññamāhu,

samādhinā tena samo na vijjati,

idam’pi Dhamme ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

最上佛所赞清净，即是称为无间定，

无与该定等同者，这是法的殊胜宝，

以此真实愿平安。

Ye puggalā aṭṭha sataṃ pasatthā,

cattāri etāni yugāni honti,

te dakkhiṇeyyā Sugatassa sāvakā,

etesu dinnāni mahapphalāni,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

被寂静者所称赞，即是四双八辈众，

善至弟子堪受供，布施他们得大果，

这是僧的殊胜宝，以此真实愿平安。

Ye suppayuttā manasā daḷhena,

nikkāmino Gotamasāsanamhi,

te pattipattā amataṃ vigayha,

laddhā mudhā nibbutiṃ bhuñjamānā,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

以坚固心善从事，离欲果德玛之教，

彼得利得入不死，免费获得享寂灭，

这是僧的殊胜宝，以此真实愿平安。

Yath’indakhīlo paṭhaviṃ sito siyā,

catubbhi vātebhi asampakampiyo,

tathūpamaṃ sappurisaṃ vadāmi,

yo ariyasaccāni avecca passati,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

犹如帝柱依地立，四面来风不动摇；

我说如此善男子，决定照见诸圣谛，

这是僧的殊胜宝，以此真实愿平安。

Ye ariyasaccāni vibhāvayanti,

gambhīrapaññena sudesitāni,

kiñcāpi te honti bhusappamattā,

na te bhavaṃ aṭṭhamaṃ ādiyanti,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

凡明了诸圣谛者，由深慧者所善说，

即使他们极放逸，也不受取第八有，

这是僧的殊胜宝，以此真实愿平安。

Sahā’v’assa dassanasampadāya,

tay’assu dhammā jahitā bhavanti,

sakkāyadiṭṭhi vicikicchitañca,

sīlabbataṃ vāpi yadatthi kiñci,

catūh’apāyehi ca vippamutto,

cha cābhiṭhānāni abhabbo kātuṃ,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccenā suvatthi hotu.

在他见具足同时，已经断除三种法：

有身见以及怀疑，或有任何戒禁取；

已经解脱四恶趣，不可能造六重罪，

这是僧的殊胜宝，以此真实愿平安。

Kiñcāpi so kammaṃ karoti pāpakaṃ,

kāyena vācā uda cetasā vā,

abhabbo so tassa paṭicchādāya,

abhabbatā diṭṭhapadassa vuttā,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

即使他造某恶业，经由身、语或者意，

他不可能隐瞒它，谓见道者不可能，

这是僧的殊胜宝，以此真实愿平安。

Vanappagumbe yathā phussitagge,

gimhānamāse paṭhamasmiṃ gimhe,

tathūpamaṃ Dhammavaraṃ adesayī,

nibbānagāmiṃ paramaṃ hitāya,

idam’pi Buddhe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

犹如热季第一月，花开森林树丛上；

譬喻所说最胜法，导至涅槃最上益，

这是佛的殊胜宝，以此真实愿平安。

Varo varaññū varado varāharo,

anuttaro Dhammavaraṃ adesayī,

idam’pi Buddhe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

最胜，知、与、持最胜，无上者说最胜法，

这是佛的殊胜宝，以此真实愿平安。

Khīṇaṃ purāṇaṃ navaṃ n’atthi sambhavaṃ,

Virattacittā āyatike bhavasmiṃ,

te khīṇabījā aviruḷhicchandā,

nibbanti dhīrā yathā’yaṃ padīpo,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

旧的已尽不生新，在未来有心离贪，

种子已尽不增欲，坚者寂灭如这灯，

这是僧的殊胜宝，以此真实愿平安。

Yānīdha bhūtāni samāgatāni,

bhummāni vā yāni’va antalikkhe,

Tathāgataṃ devamanussapūjitaṃ,

Buddhaṃ namassāma suvatthi hotu.

﹙帝释天王说：﹚

凡集在此诸鬼神，无论地居或空居，

如来受天人崇敬，我们敬佛愿平安。

Yānīdha bhūtāni samāgatāni,

bhummāni vā yāni’va antalikkhe,

Tathāgataṃ devamanussapūjitaṃ,

Dhammaṃ namassāma suvatthi hotu.

凡集在此诸鬼神，无论地居或空居，

如来受天人崇敬，我们敬法愿平安。

Yānīdha bhūtāni samāgatāni,

bhummāni vā yāni’va antalikkhe,

Tathāgataṃ devamanussapūjitaṃ,

Saṅghaṃ namassāma suvatthi hotu.

凡集在此诸鬼神，无论地居或空居，

如来受天人崇敬，我们敬僧愿平安。）【157】

（排在这里的目的）

现在，接着解释排在《吉祥经》之后，来到以“凡集在此诸鬼神”等的《宝经》（Ratanasutta）之涵义。在说了这部（《宝经》）排在这里的目的之后，接着〔从此以后〕，犹如潜入在河流或湖泊水中而成处在极为清净一般，我们以清净的因缘来显示潜入此经的涵义：

“由谁、何时、何处、为什么说此（经）？

阐明了这方法之后，我们将解释其义。”

此中(pg. 133)，由于以《吉祥经》来显示了自我守护，以及防御由造作不善与不做（诸）善之缘（所生）的诸漏；而此经则是达成守护他人，以及防御由于非人等缘（所生）的诸漏，因此此（经）排在那（《吉祥经》）之后，这就是此（经）排在这里的目的。

（韦沙离城的故事）

现在，对于“由谁、何时、何处、为什么（说此经）”的问题，这里可以问成：“由谁、何时、何处说此经，以及为什为说（此经）？”

此（经）由世尊所说，而非由诸弟子等（所开示的）。

以及当【158】韦沙离城（Vesālī,广严城；毗舍离）发生了饥荒等诸灾难（之时）；诸离车维（Licchavi,离车族）为了（平息）灾难，将世尊从王舍城（Rājagaha）请到韦沙离城〔广严城〕来；为了平息〔对抗〕诸灾难，（所以世尊）开示此（经）。这是对那些（问题）的简要回答，详细的内容当从解说古代韦沙离城的故事开始。以下就来讲解这个（故事）：

据说，（从前）巴拉那西（Bārāṇasi,波罗奈）王的上首王后怀了孕。（王后）知道（怀孕）后，就（把这件事）告诉国王，国王就给她（供给所需来）保护胎儿。她适当的保护胎儿，在胎儿成熟之时即入产房生产。（若）有福的人则在清晨生产，而她（王后）就是她们的其中之一。（王后）在清晨之时生了一块像红色肉膜或者（犹如）班都基瓦卡（bandhujīvaka）花的肉块。王后思惟（说）：“其他夫人所生的就如金色雕像般的儿子，而（我）上首王后却生了肉块，在国王面前我可能会受到批评。”由于害怕受批评，就把这块肉块装在一个器皿中，包覆了之后盖上王印，派人把它放在恒河的河流上。就在（所派的）人舍弃之时，诸天安排了护卫，用金色的细布写上：“巴拉那西王的上首王后之子”的红色标题，再绑在（器皿上），并使那个器皿在恒河的河流上没有风浪等灾难。当时，有一位苦行者依止牧牛人住在恒河岸。在清晨的时候，那个器皿漂来到恒河的岸边(pg. 134)，（苦行者）看到了就以粪扫〔丟弃物〕想而把它捡起来。在他看到了细布的字条和所印上的王印后，就把它解开，并看到那块肉【159】块。在他看到了之后（想说）：“真的有胎儿，但并没有腐坏变臭。”于是就带回草庵，放在洁净之处。经过了半个月之后，就变成了两块肉块。苦行者看了之后，把它放在更好的地方。接着，再经过半个月，（两块肉块）一一各生出手、脚、头的五个肿胞。接着之后，再经过半个月，一块肉块变成犹如黄金雕像一般的男婴，一块则变成女婴。那位苦行者由于生起对儿子（般）的爱，从他的拇指分泌出〔生出〕乳汁来。从那（时）开始，当他获得了（牛）奶和食物时，他自己食用那食物，而把（牛）奶拿去喂进婴儿的口中。那些（奶水）流入胃里，犹如那一切（奶水）到达摩尼珠的器皿一般，如此（婴儿的身上）没有皮（nicchavī）；其他（导师）则说：“犹如縫在一起一般，他们的皮彼此黏在一起（līnā chavi）。”由于无皮或黏皮，因此大家称他们为离车维（Licchavi,离车族）。苦行者由于喂养婴儿，所以日出进入村庄乞食，过了日中才回来。诸牧牛人知道了他的工作后，说：“尊者，扶养小孩是出家人的障碍，请把小孩子交给我们，我们将会扶养的，您自己从事您的道业吧。”苦行者答应（说）：“萨度〔善哉〕。”于是诸牧牛人在第二天把道路整平，撒布诸花，竖立幢幡，演奏乐器，来到草庵。苦行者嘱咐：“（这两个）小孩有大福德，你们当不放逸地（抚养）使令长大。当他们长大了之后，使他们互相匹配。你们当以五种牛味[383]而供给之，并立为王，使令欢喜，并且在该领土建造（王）城，（而且）在那里为王子（举行）灌顶（仪式）。”说了之后就把小孩交给他们。【160】他们（回答说）：“萨度〔善哉〕。”并把小孩带回去扶养。当小孩逐渐长大，他们和牧牛人的孩子们一起游戏，由于争吵，他们用手打、用脚踢其他牧牛人的小孩。他们（那些被打的小孩）就哭泣，他们的父母问（说）：“你们为什么在哭呢？”（牧牛人的孩子）就说：“那些没有父母、苦行者养的（小孩）一直打我们。”因此，他们的父母说：“这些小孩欺负和伤害其他小孩，他们不应当在一起，他们应当避开（vajjitabbā），他们应当避开。”据说，从那（时）开始，从那地方的三百由旬(pg. 135)称为“避开（Vajji,跋耆）”。当时，诸牧牛人把该地献国王，使令欢喜，并在那里建造城镇。在他们十六岁时，他们把王子灌顶为王，并使他和该女孩结婚。而且他们定了规约：“（住在城里者）不可以娶外面的女孩，这里的女孩不可以嫁到（外面去）。”他们最初同居生了两个小孩，一个儿子和一个女儿。如此十六次各生两个。从此，他们的小孩逐渐众多〔增长〕，以致于无法容纳园林、庭院、住处和眷属，所以那座城一牛呼[384]、一牛呼（距离）的向外筑墙三次，由于一再地使宽广，所以称为韦沙离城（Vesālī,广严城；毗舍离）。这就是韦沙离城的故事。

（邀请世尊）

在世尊出现（世间）时，这韦沙离城是既富有又繁荣的。在那里的统治者有七千七百零七位王；同样的，（也有同样数目的）小王〔年青的王〕、将【161】军、财务官等，如说：“那时，韦沙离城是既富有且繁荣的，人口众多、人口稠密，而且容易乞食，（该国）有七千七百零七座宫殿、七千七百零七栋楼阁、七千七百零七座公园及七千七百零七座池塘。[385]”

然而，后来〔在另一个时候〕，该（国）由于旱灾与收成不好而闹饥荒。首先死亡的是穷人，（他们的尸体）被丟弃在外面。由于死人（尸体）的气味，非人进入城里面，因此更多人死亡。由于该厌恶性，使得诸有情得了蛇风病（ahivātaroga）。如此，由于饥荒、非人与瘟疫的怖畏而遭受三种灾难。韦沙离城的居民前往国王处，说：“大王，在这城里出现了三种怖畏。在过去七代〔乃至第七代〕国王的统治下，都不曾发生过如此的事。可能是您的（王位）非法（取得）(pg. 136)，才会发生（这种事情吧）！”国王把一切（城民）聚集在集会堂，说：“请检查我的（王位）非法的情况吧！”他们检查整个传承，不见有任何（过失）。在不见国王的过失下，（他们）想：“我们如何才能平息这个怖畏呢？”当中，有些人提议（请外道）六师，说：“只要他们来，（怖畏即能）平息。”有些人说：“据说佛陀已经出现在世间了，世尊他为了利益（一切[386]）有情而开示（佛）法，（他）有大神力、大威力。只要他来，一切怖畏即可以平息。”他们对此感到欢喜，（并问）说：“世尊他现在住在哪里？假如我们【162】去请，他会来吗？”其他人则说：“佛陀是慈悯愍的，他怎么会不来呢？”（有些人说：）“世尊他现在住在王舍城（Rājagaha），宾比萨勒（Bimbisāra,频毗娑罗）王在服侍他，或许他不会给（世尊）来。”（有些人说：）“那么，我们请该国王答应送（世尊）来吧！”于是派了两位离车维（Licchavi,离车族）王，以强大的军队带着贵重的厚礼去（见）宾比萨勒王，（说）“请宾比萨勒（王）答应送世尊来（这里）。”他们前往（宾比萨勒）王处，送上礼物，禀报发生的事情，说：“大王，请派世尊去我们的城市。”国王并未答应地说：“你们（自己）知道（该怎么办）的。”他们前往世尊那里，礼敬后如此说：“尊者，我们的城里出现了三种怖畏。假如世尊前去的话，我们可能就会平安。”世尊（透过神通把心）转向（并了知）：“在韦沙离城开示《宝经》时，该保护将会遍满一兆个轮围界，在（开示该）经结束时，八万四千众生将会（证得）法现观。”（因此他）同意了。

当时，宾比萨勒王听到世尊同意后，便令在城里宣布：“世尊已经答应去韦沙离城了。”然后他前往世尊处，（问）说：“尊者，您答应去韦沙离城了吗？”（世尊回答说：）“是的，大王。”（国王说：）“尊者，那请等我先把道路准备好（您）才去。”当时，宾比萨勒王命人把王舍城与恒河之间五由旬的地面铺平，而且在每一由旬处建造（一座）寺院〔住处〕，然后通知世尊前往的时刻（已到）。世尊被五百位比库围绕(pg. 137)而前往。在五由旬的路上，国王令人铺上深及膝盖的五色花，路边插着旗帜、幢幡、三角旗〔满灌旗[387]〕等。【163】并令人为世尊举着两支白色的伞盖，也为每位比库举着一支（白色的伞盖）。在随从的陪同下，他自己以花、香等来供养世尊，邀请世尊住在每一座寺院〔住处〕，并作了〔布施了[388]〕大供养，以五天（的时间）导引（世尊）来到恒河。在那里，用一切装饰品装饰了（一艘）船，并送信给韦沙离城（的居民说）：“世尊已经来了，把道路整修〔准备〕后，请所有人〔一切〕出来迎接世尊。”他们（决定说）：“我们将做出两倍的礼敬”，就把恒河与韦沙离城之间三由旬的地面铺平，并为世尊准备了四支白色的伞盖，也为每位比库准备了两支（白色的伞盖）。为了礼敬（世尊与比库僧），他们来到恒河岸，并站在那里。当时，宾比萨勒王命人把两艘船连接起来，（在上面）建造（一座大）帐棚，用花（及）花环等装饰，并在那里铺上一个由一切宝（物）所做成的佛座，世尊坐在那里；五百位比库也都上船，坐在适合（自己的座位）。国王跟随着世尊，（并走入河里直到河）水到达他的头部，然后说：“尊者，我将住在恒河此岸，直到世尊回来。”然后转头回去。上面的天神直到色究竟天（Akaniṭṭha）都向（世尊）礼敬，住在恒河下面的堪拔拉（Kambala）与阿沙塔拉（Assatara）等龙王（Nāgarāja）[389]也向（世尊）礼敬。

在受到如此大恭敬下，世尊渡过了（宽）一由旬的恒河，进入了韦沙离城的境内。为了比宾比萨勒王礼敬两倍，离车族的诸王来迎接世尊，（直到河）水到达他们的头部。就在该刹那，就在那须臾，出现了一大片闪着电的乌云，四方倾盆地下着大雨。当世尊第【164】一脚踏上恒河岸上时，即下着“莲花雨（pokkharavassa）”。然而只有那些想要湿的人才会湿，不想要湿的人则不湿。在一切处水淹到膝盖、大腿、腰部乃至头部，所有的尸体都被水冲入恒河里，使得大地完全地清净。离车族诸王邀请世尊在每一由旬（的距离）住宿，并作了〔布施了[390]〕大供养。在三天里，（他们比宾比萨勒王）做了两倍的礼敬，他们引导（世尊）来到韦沙离城(pg. 138)。当世尊来到韦沙离城时，沙格天帝与诸天众也到来。由于有大威力的诸天来集，多数的非人都逃跑了。世尊站在城门口，告诉阿难长老：“阿难，学取这部《宝经》，学取后，拿着资益的供养品，带着离车族的王子们，在韦沙离城的三道城墙之间绕着走，（念诵此经）作为护卫。”并开示了《宝经》。对如此“由谁、何时、何处说此经，以及为什为说（此经）”这个问题的回答，古代详细的解说即是从韦沙离城的故事说起的〔开始的〕。

如此从世尊来到韦沙离城的那天，直到（来到）韦沙离城的城门口，为了防卫那些灾难，使阿难尊者学取所开示的这部《宝经》，（阿难尊者）为了作保护，在念诵（《宝经》）时拿着世尊的钵（并装着）水，绕着所有城（墙），并洒着（水）。当（阿难）长老在诵念“（yaṃ kiñci）凡〔无论任何〕”（及洒水）时，先前未逃跑而依靠在垃圾堆、屋顶及墙壁处等的非人，则从四（城）门逃跑，使得（城）门没有（多余的）空间（让他们逃跑）。有些不得门口空间者，则撞倒〔破〕了墙壁而逃跑。就在诸非人的离去之时，人们肢体的疾病马上痊愈了。在他们（从家里）出来后，即以一切花、香等来供养（阿难）长老。大众在城【165】市中央的集会处，以一切香来涂抹，并建造（一座大）帐棚，以一切装饰来庄严，并在那里铺设了佛座，引导世尊进来，世尊进入集会堂后，坐在所铺设的座位上；比库僧团、国王以及人们也都坐在适合（自己的座位）。沙格天帝与（四大王天及三十三天）两层天界诸天众，以及其他诸天也都前来，就近而坐。阿难长老在环绕整座韦沙离城，作了保护后，与韦沙离城的居民一起前来，并坐在一边。世尊就在那里对他们一切开示了《宝经》。

到此为本母所列的：“由谁、何时、何处、为什么说此（经）？阐明了这方法之后”，而那些已经以一切方式详细地（解说）了。

（解释“在此”﹙等﹚的偈颂）

（Yānīdha bhūtāni samāgatāni,

bhummāni vā yāni’va antalikkhe,

sabbe’va bhūtā sumanā bhavantu,

atho’pi sakkacca suṇantu bhāsitaṃ.

凡集在此诸鬼神，无论地居或空居，

愿一切鬼神欢喜，并恭敬听闻所说。）

现在(pg. 139)应当开始解释所说的“我们将解释其义”的涵义。由于）其他（导师）说：“前〔初〕五首偈颂是世尊所开示的，其余的（偈颂）则是阿难长老在举行护卫（的仪式）时（所诵出的）”。这到底是真实的或者不是（真实的呢）？我们如何去考察呢？我们将以一切方式来解释《宝经》的涵义[391]。

在“凡（集）在此诸鬼神（yānīdha bhūtāni）”（等）的第一首偈颂。此中，“凡（yāni）”——即无论是少有势力或者有大势力的（鬼神）。

“在此（idha）”——在这个地方；即关于在那时〔刹那〕集会在该处而说的。

“诸鬼神（bhūtāni）”——对于“不塔（bhūta）”（这个字），在“（真）实（bhūtasmiṃ）（得上人法，假如向未受具戒者说者，犯）巴吉帝亚（心堕落）[392]”，如此等为存在（之意）。在“诸比库，【166】你们见此生类（bhūtaṃ）吗？[393]”如此等为蕴的五法〔五蕴〕（之意）。在“诸比库，实以四大种（mahābhūtā）为因[394]”，如此等为地界等四种色（之意）。在“凡众生（bhūto）食了时[395]”，如此等为漏尽者（之意）[396]。在“一切诸生类（bhūtā），都将舍弃在（此）世间之身[397]”，如此等为一切有情（之意）。在“破坏（草木）生物村（bhūtagāma）[398]”，如此等为树等（之意）。在“从生类（bhūtato）认为是生类（bhūtaṃ）[399]”，如此等为四大王天以下衍生而转起的有情身〔部类〕（之意）。而在此应当理解（不塔bhūta）是指无差别的非人（为这里的涵义）。

“集（samāgatāni）”——即聚集。

“地居（bhummāni）”——即在大地（化）生的。

“或（vā）”——为替代〔不定〕（词）。因此，以“凡集会在此的地居诸鬼神”这一种不定（字）后，可以再以第二种来替代，所以说“或空居（yāni va antalikkhe）”，即“或者凡是所有〔一切〕在空中（化）生而集会在这里的诸鬼神”之意。而且，在此从亚马〔夜摩〕天到色究竟天（化）生的诸鬼神，由于是在空中的天宫（化）生而显现的，所以当知也是“空居的诸鬼神”；而凡是从须弥山（sineru）以下乃至在所有〔一切〕在大地（化）生、住在大地的树、蔓藤等的树、蔓、山等诸鬼神，由于在大地（化）生，系属于大地，所以当知为“地居的诸鬼神”。

如此(pg. 140)世尊以“无论地居或空居”的两行来替代一切非人的生类后，再以一行来含摄而显示（所有非人众生），所以说：“愿一切鬼神欢喜（sabbe’va bhūtā sumanā bhavantu）”。

“一切（sabbe）”——即无剩余的。

“eva（未译出）”——强调词，即连一个也未被排除之意。

“鬼神（bhūtā）”——即非人。

“愿欢喜（sumanā bhavantu）”——即愿生起快乐、喜、喜悦。

“并（atho’pi）”——为在被说出（一个句子时），促成（字与字的）作用之间目的的两个不变词。

“愿恭敬听闻所说（sakkacca suṇantu bhāsitaṃ）”——【167】即在专心、作意后，愿（你们）集中一切心思来听闻我那能导至天界成就、出世间快乐的开示。

如此世尊在此以“凡集在此诸鬼神”不定之词来摄取诸鬼神后，再以“无论地居或空居”的两种来替代（诸鬼神），接着再以“一切鬼神”的一起来（提到诸鬼神），这首偈颂达成了──以“愿欢喜”此语来促成意乐成就时，以“恭敬听闻所说”（来促成）方法成就；同样的，也（促成了）如理作意成就及从他人的音声成就；同样的，也（促成了）在自立正志向及亲近善人〔善知识〕成就以及定慧的因成就。

（解释“故（一切鬼神倾听）”﹙等﹚的偈颂）

（Tasmā hi bhūtā nisāmetha sabbe,

mettaṃ karotha mānusiyā pajāya,

divā ca ratto ca haranti ye baliṃ,

tasmā hi ne rakkhatha appamattā.ti.

故鬼神，一切倾听：散播慈爱给人类，

日夜带来献供祀，故护他们莫放逸。）

在“故（一切）鬼神”（等）的第二首偈颂。此中，“故（tasmā）”——为原因之词。

“鬼神（bhūtā）”——为称呼之词。

“倾听（nisāmetha）”——即请（你们）听着。

“一切（sabbe）”——即无剩余的。所说的是什么呢？由于你们舍弃了天界之处，不在那里（享受各种）财物与成就，为了听闻（佛）法而来这里集会，并不是为了（来）看舞者、跳舞等，因此“鬼神，一切请听着”。或者以“愿欢喜（及）愿恭敬听闻”之语，在见到了他们欢喜状态及想要恭敬听闻后，说：“由于你们以欢喜的心而自立正志向、如理作意及意乐清净，而且以想要恭敬听闻而亲近善人〔善知识〕（及）从他人音声的足处〔近因〕而清净方法，（这是）适当的，因此，鬼神，一切请听着”。或者由于(pg. 141)在前（一）首偈颂最后提到“所说（bhāsitaṃ）”，而在指出其原因时（可）说（为）：“由于我所开示的是极为难得的，因为要避开（地狱等）八种〔一切[400]〕非时机〔刹那[401]〕而（得到佛陀出世的）时机是极为难得的，而且（能）转起慧、悲之德的各种利益，并且在我开示了‘愿听闻所说’也想（再）说，因此，鬼神，一切请听着”。这是在此偈句所说的（涵义）。

如此（世尊）举出鼓励倾听自己所说（开示）的原因后，在开始提到应当倾听【168】时（说）：“散播慈爱给人类（mettaṃ karotha mānusiyā pajāya）”。其义如下：对于被三种灾难所折磨的人类，请你们现起慈爱[402]、友善及欲令（得）利益来对待那些人类。有人（把mānusiyā pajāya）诵成“mānusikaṃ pajaṃ”了，由于那是以处（格）之义而生成的，所以并不适宜；而且他们以此（为基础）来解释该义，所以也是不适宜的。而这里的意趣如下：我并不是以“佛陀”的权威来说（这些话）的，而是为了你们以及这些人类的利益而说：“散播慈爱给人类”的。

而且在此当知修慈的利益即如：

“诸如仙之圣王，征服了大地的有情众而游历祭祀之时，以施舍谷物[403]、犒赏大军[404]、布施穷人[405]及说爱语[406]，来作无遮大会，不如善修习慈心（人），的十六分之一。[407]即使才以无恶之心对待一生物，该慈即有善（业）；假如以心悲悯一切生物，则获福之多如对圣者。[408]”

如此等经以及修〔行〕慈的十一种利益[409]。

当知凡修〔行〕（慈）者（他们）即（可得）在：“此人天神悯，常见诸祥瑞[410]”如此等(pg. 142)经[411]的利益。

如此（世尊）在指出两者的利益时说了：“散播慈爱给人类（mettaṃ karotha mānusiyā pajāya）”后，现在在指出（人们对天神的）资助时【169】说了：“日夜带来献供祀，故护他们莫放逸（divā ca ratto ca haranti ye baliṃ, tasmā hi ne rakkhatha appamattā）”。

其义如下：人们以绘画、木雕等造了诸天神（像），在白天前往诸塔庙、（大）树处，指定为诸天神献供祀；在黑半月等（点油灯）来做为夜间（的献供祀）。或者以供养行筹〔餐券〕食等回向给诸保护神乃至梵天神来做为白天的献供祀；在通夜听法等之时以持伞（盖）、（点）灯及（供）花蔓来回向给（诸保护神乃至梵天神）来做为夜间的献供祀。由于他们如此日夜地指定为你们献供祀，难道你们能不保护他们吗？“故护他们（tasmā hi ne rakkhatha,因此请保护他们）”──由于人类为你们献供祀，所以请你们不放逸地保护、守护他们，请除去他们的不利，带来他们的利益，请感恩在心、经常地忆念。

（解释“凡（此世他世财富）”﹙等﹚的偈颂）

（Yaṃ kiñci vittaṃ idha vā huraṃ vā,

saggesu vā yaṃ ratanaṃ paṇītaṃ,

na no samaṃ atthi Tathāgatena,

idam’pi Buddhe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

凡此世他世财富，或者天界殊胜宝，

无与如来等同者，这是佛的殊胜宝，

以此真实愿平安。）

如此（世尊）显示了人们对诸天神的资益情况后，为了止息灾难以及为了诸天与人们（来）听闻（佛）法，开始开示：“凡（此世他世）财富（yaṃ kiñci vittaṃ）”等方式的真实语来阐明佛陀等德。

此中，“凡（yaṃ kiñci）”——即以不定性〔没有确定指出〕来无余遍取在各处所适宜的。

“财富（vittaṃ）”——即财物；从那所生的财产为 “财富”。

“此世（idha vā）”——即指出人类的世间。

“他世（huraṃ vā）”——即（人类）以外的其余世间；因此，除了人类以外的一切世间，然而由于接着提到了：“或者天界（saggesu vā）”，所以当知即除了人类及天界之外其余的龙、金翅鸟等。如此以（此世与他世）这两句提到人类所能装饰与受用的（财宝），即如：金、银、珍珠、摩尼珠、水晶、珊瑚、红宝石、琥珀等，以及被提到是在龙及金翅鸟等的领域所现起，座落在大地，以珍珠、摩尼珠（及）砂（等建造而成），宽数百由旬的【170】宝制宫殿，而（属于龙及金翅鸟等的）财富。

“或者天界（saggesu vā）”——在欲界及色界的天界。由于他们(pg. 143)美丽的业不会老化[412]为“天界”，或者最上的善〔美好〕为“天界”。

“yaṃ（凡-未译出）”——即凡是有主的或无主的（财宝）。

“宝（ratanaṃ）”——导致、带来、生起、增长喜乐为“宝”；举凡敬重、高价、无比、难见、高贵有情所使用的，即是其同义词。如说：

“敬重与高价，无比和难见，

高贵有情所受用，因此称为宝。”

“殊胜（paṇītaṃ）”——即最上、最胜、不少。

如此在这偈句所指出的即是──在天界以一切宝所建成数百由旬之量的善法（堂）、（帝释天王的）威佳央塔（vejayanta）（殿）等天宫的有主（宝）；以及当在无佛出世之时，诸有情充满恶趣，使得天宫空无主人的无主（宝），或者其他处埋〔依〕在大地（之中）、大海及喜马拉雅（山）等的无主宝。

“无与如来等同者（na no samaṃ atthi Tathāgatena）”：

“无（na）”——为否定〔排拒〕（词）。

“no（未译出）”——为强调（词）。

“等同（samaṃ）”——为相比。

“atthi（有-未译出）”——即存在。

“如来（Tathāgatena）”——即佛陀。

所说的是什么（涵义）呢？凡在（前面）那里所说的财富与宝（物），即使连一种宝（物）也没有能与佛宝相似〔相比拟〕的。

然而，1.当宝（定义）为对其敬重的涵义（时），例如：当转轮（圣）王的轮宝与摩尼宝出现之时，大众不会在其他处献恭敬，没有人会拿着花、香等到夜叉或鬼神处去（做供养），所有〔一切〕的人们都只对轮宝（与）摩尼宝做恭敬与供养，他们希望有（好的）愿望，而他们所愿望的有些人则达成了，即使那样的宝也无法与佛宝相比〔相等〕的。假如宝为敬重的意思，则也只有如来才是（真正的）宝了。【171】当如来出现（世间之时），那些有大威势力的天神与人们即不再那么（值得受）敬重，也不再那么（受人）尊敬了。的确，就如沙杭巴提梵天（Brahmā Sahampati）供养了如来须弥（山）之量的宝花环，其他天神以及人类中的宾比萨勒 （王）、高思叻（国的巴谢那地Kosalarāja Pasenadi）王、给孤独（长者）等也随力地（供养了如来）。即使在（世尊）般涅槃之后，阿首咖（Asoka,阿育）大王施舍了九亿六千万的财产，指定为世尊在整个印度（jambudīpa,瞻部洲；阎浮提）建立了八万四千座寺院，其他的敬重更不用再说了。而且在其他人般涅槃后，对其出生（处）、觉悟（处）、转法轮（处及）般涅槃处，或像、塔庙等敬重、尊重，有谁能像世尊（那样受尊敬）呢？[413]如此即使宝（定义）为敬重的涵义，也没有能与如来相等的。

同样的(pg. 144)，2.当宝（定义）为其高价〔大价〕的涵义（时），例如：咖西（Kāsi）（国所生产的）布，如说：“诸比库，咖西（Kāsi）（国的）布，即使是旧的，不但具有（好的）色泽，而且有柔细的触感以及高的价值。[414]”即使有该（高的价值），也没有能与佛宝相等的。假如宝为高价的意思，则也只有如来才是（真正的）宝了。即使如来才接受了他们（所布施）的粪扫衣，也能为他们（带来）大果（报）、大利益的，即如阿首咖（阿育）王一般，这即是其高价值（的涵义）。而且如此高价之词，依照以下经句为例，当知是没有过失的：“凡是他所接受的衣、（食物、住处、病缘药品）资具，对他们而言是有大果（报）、大利益的。我说这即是其高价值。诸比库，犹如咖西（Kāsi）（国的）布是高价值的；诸比库，我说这种人也是（可用）同样的譬喻。[415]”如此即使宝（定义）为高价的涵义，也没有能与如来相等的。

同样的，3.当宝（定义）为其无【172】比的涵义（时），例如：当转轮王的轮宝出现之时，以帝王蓝宝石（制）的毂[416]，七宝（制）的千辐[417]，珊瑚（制）的辋[418]，红金（制）的接合处，在每十根辐上有一根主辐，它能在攫取风时发出声音，所发出的声音犹如善于演奏五支〔种〕乐器（所发出）的声音一般。在毂的两侧有两个狮子头，在车轮里面有（一个）孔〔洞〕。那并不是（国王自己）制造或使人制造的，而是由业缘（自然）时节所等起的。当国王圆满了转轮（王）的十种职务后，在该近住的（十五）满月日浣洗头发，（受持）近住（戒），登上庄严的殿堂，当他以清净的戒坐着之时，看见犹如满月、犹如太阳升起，（轮宝所发出）可听到的声音有十二由旬（之远），从一由旬（之远）可见到其外形。当大众在看见之时，即非常兴奋地（呼喊出）：“可能是第二个月亮或太阳升起来了。”（轮宝飞）经过（王）城的上方，来到王宫的东侧，犹如有轴一般，停在不太高也不太低，适合于大众可以用香、花等来供养之处。

接下来(pg. 145)出现的是象宝，（身体）纯〔一切〕白、赤脚，站立时七（处触地）[419]，具有神通，能飞行空中，是从近住（象）族或六牙（象）族来的。（假如）是从近住（象）族来的，则所来的是（当中）最长（老）的；（假如）是从六牙（象）族来的，所来的则是（当中）最年轻的。（它）已训练所学，（得）最上调伏。它带领十二由旬的群众[420]，（载着转轮王）在整个印度游行，只在早餐之前就能回到自己的王都。

接下来出现的是马宝，（身体）纯〔一切〕白、赤足，头黑棕色，鬣（如）文艾草（muñja），是从瓦拉哈卡（valāhaka）马王族来的。其余的则与象宝相似。

接下来【173】出现的是摩尼珠宝，该摩尼珠（如）水晶〔毘琉璃〕，纯净、天生（质纯）、八面、善研磨，其宽与轮毂相似，是从威普拉（vepulla,广大）山来的。即使在具有（朔月、乌云等）四支的黑暗，把它〔珠宝〕放在（转轮）王的旌旗顶上，也能散发出一由旬的光芒，由于该光芒，人们会以为：“（已经是）白天了，”而准备开始工作，即使是昆塔蚁（kuntha）、蚂蚁也能看得见。

接下来出现的是女宝，她自然地成为上首王后，（她）从伍答拉古卢（Uttarakuru,北俱卢洲）（洲）或玛达（Madda）王族来的。（她）没有太高、太矮等六过失[421]，（她的）容色超过人类，但还不到天界的容色；她的肢体对（转轮）王而言，在寒冷时是温暖的，在炎热时是凉的；（她）有犹如以绵花百次触击般的触感；（她）从身体散发出栴檀的香气，从口中则（散发）出青莲花的香气；并且具有比（转轮王）早起、晚睡等各种德行。

接下来出现的是居士宝，他自然地成为为（转轮）王服务的财务官。当在轮宝出现之时，他的天眼即（自然地）显现，无论有主物或无主物，他能看见方圆一由旬的伏藏（财宝），他来到（转轮）王处邀请说：“大王，请您放心〔保持无为〕，我将会帮您处理应当处理的财物的。”

接下来(pg. 146)出现的是将军宝，他自然地是（转轮）王的长子。当在轮宝出现之时，他即具有超人的聪慧，他的心能了知十二由旬群众的心思，并有抑制与策励他们的能力。他来到（转轮）王处邀请说：“大王，请您放心〔保持无为〕，我将会教导〔指导〕您的王国的。”

即使如此或其他把宝（定义）为无比的涵义，也不可能衡量、测量其价值（说）：“价值一百、一千或一千万。”在此即使一宝也没有能与佛宝【174】相等的。假如宝为无比的意思，则也只有如来才是（真正的）宝了。确实没有人能从如来的戒、定或慧等来与某一人衡量、测量而确定（说）：“（他有）这么多德（行）、与（他）相等或与（他）相似。”如此即使宝（定义）为无比的涵义，也没有能与如来相等的。

同样的，4.当宝（定义）为其难见的涵义（时），例如：即使转轮王及其轮等宝的出现是难得的，但也无法与佛宝相等的。假如宝为难见的意思，则也只有如来才是（真正的）宝了。转轮王等（及其他七）宝怎么可能在一劫（之内）出现好几次呢？由于即使在（一）阿僧祗（asaṅkhyeyya）劫（之久），也空无如来（出现）在世间的，如来是偶尔〔有时〕才出现（世间）的，所以是难得见到。这也是世尊在（临）般涅槃时所说的：“阿难，诸天在埋怨：‘我们遙远地来看如来，如来、阿拉汉、正自觉者是偶尔〔有时〕才出现世间的，在今天晚上的后夜，如来就将要般涅槃了。然而，这位有威力的比库却站在世尊之前，遮住了我们在最后（夜）之时见到如来的机会。’[422]”如此即使宝（定义）为难见的涵义，也没有能与如来相等的。

同样的，5.当宝（定义）为其高贵有情所受用的涵义（时），例如：转轮王的轮宝等，即使（拥有）一兆的财富，（或）即使住在七层(pg. 147)大楼，（以及）旃陀罗（caṇḍāla）、编竹工、猎人、造车工、清道夫等低贱的家族、卑下的人，【175】即使在作梦也无法（想到）能够生起来受用。只有从两方善生的刹帝力王在圆满十种转轮（王）的职务后才能生起而受用的，（所以）只是高贵有情所受用的，但也无法与佛宝相等的。假如宝为高贵有情所受用的意思，则也只有如来才是（真正的）宝了。当如来（出现）世间时，即使通称为高贵的有情、布拉纳咖沙巴（Pūraṇakassapa,富兰那迦叶）等六师（外道）以及其他如此（的有情），由于未圆满（觉悟）的亲依止以及见颠倒，即使在梦中也无法受用。[423]像跋希雅达卢奇利雅（bāhiyadārucīriya）等，以及其他那些从大家族热心而来的大弟子，由于已经圆满（觉悟）的亲依止，而且有能力在（听闻）四行的偈颂结束即可证悟阿拉汉，并有抉择（四圣谛）的智见，（所以可以）受用；由于他们完成了见无上、听闻无上、行〔奉事〕无上等[424]，（所以可以）受用如来（所受用的）。如此即使宝（定义）为高贵有情所受用的涵义，也没有能与如来相等的。

即使“宝”无差别的涵义为生起喜乐，例如：当转轮王在见到转轮王的轮宝后，（因）满意而生起喜乐。再者，当转轮王左手拿着金水瓶，右手向轮宝洒水（说）：“轮宝啊，请转动！轮宝啊，请征服（世界）！[425]”当轮宝从空中往东边的方向转动〔前去〕时，所发出的声音犹如（演奏）五支〔种〕乐器（所发出）的美妙声音一般【176】；转轮王藉由轮（宝）的威力带着宽十二由旬的四支军（即：象兵、骑兵、车兵〔车军〕、步兵）跟随在后（而行）。（轮宝飞行在空中的高度）不太高，也不过低，（保持）在高树（的树稍）之下，在低树（的树稍）之上。敌王以极恭敬的方式前来，手中拿着从树上取得的花、果、嫩叶〔芽〕等礼物当礼品，（说）：“来，大王！”如此等。（转轮王则）以：“不应杀生、（不与取、欲邪行、虚妄语）”等方法教诫后离去。当（转轮）王想要吃（饮食），或想要在白天躺下来休息之时，轮宝就从天空下来，犹如有轴一般的停在平地，并提供水等一切所需〔工作〕。当（转轮）王生起想要再启程〔前往〕的心时，就如先前一般发出声音而前往。在听到该声音后，十二由旬的（大）众也乘空而行。(pg. 148)轮宝逐渐地潜入东海，在（轮宝）潜入之时，（海）水退后一由旬之量，犹如造了一座墙停在（那里）一般。大众依他们所想要的来拿取七宝，当（转轮）王再拿着金水瓶（说）：“从这（里）开始就是我的国土”，向（轮宝）洒水并返回。（这时，四）军在前面，轮宝在后面，（转轮）王则在中间。被（轮宝）引退的（海）水随即平复〔充满〕（如前）。以同样的方式，（他们）前往（了）南（海）、西（海）及北海。

当轮宝如此行访四方后，即升上三由旬高的空中。藉由轮宝的威力，（转轮）王所处之处即征服了各饰以五百小岛，方圆七千由旬的普拔维迭哈（Pubbavideha,东胜身洲），方圆八千由旬的伍答拉古卢（Uttarakuru,北俱卢洲），【177】方圆七千由旬的阿巴拉果雅纳（Aparagoyāna,西牛贺洲），以及方圆一万由旬的赡部洲（Jambudīpa,印度），（转轮）王（站着眺望）如此四大洲饰以两千小岛的一轮围界，犹如眺望全开的白莲花池〔林（vana）〕一般。而且在如此眺望之时，即生起不少的喜乐。即使轮宝如此使（转轮）王生起喜乐，也没有能与佛宝相等的。假如宝为生起喜乐的意思，也只有如来才是（真正的）宝了。这轮宝将如何与（如来）做（比较）呢？轮宝等乃至一切（宝）使转轮（王）所生的喜乐是不如天界喜乐的一部份〔一个数目〕、十六分之一，甚至（不如）十六分之一的一部分的。如来所生的喜乐比阿僧祗〔无数〕的天与人自我教诫、忏悔而（证得）初禅的喜乐，第二、第三、第四、第五禅的喜乐，空无边处的喜乐，识无边处的喜乐，无所有处的喜乐，非想非非想处的喜乐，入流道的喜乐，入流果的喜乐，一来（道的喜乐，一来果的喜乐，）不来（道的喜乐，不来果的喜乐，）阿拉汉道（的喜乐，以及阿拉汉）果的喜乐更上、更殊胜。即使如此宝（定义）为生起喜乐的涵义，也没有能与如来相等的。

再者，这宝有两种，即：有识的〔有生命的〕与无识的〔无生命的〕。此中，无识的（宝）为轮宝及摩尼珠宝，或者其他无诸（眼等）根所系的金、银等（宝）；有识的（宝）为以象宝为初，将军宝为最后，或者其他如此有（眼等）诸根[426]所系的（宝）。而且在如此这两种当中，有识的宝被认为〔说〕是最上的。(pg. 149)为什么呢？因为无识的金、银、摩尼珠、真珠等宝，是用来装饰有识的象宝等的。而有识的宝也有两种，即：畜生宝与人宝。在这（两种）当中，人宝被认为〔说〕是最上的。为什么呢？因为畜生宝是用来乘载【178】人宝的。

而人宝也有两种，即：女宝与男宝。在这（两种）当中，男宝被认为〔说〕是最上的。为什么呢？因为女宝是用来服侍男宝的。而男宝也有两种，即：在家〔居家〕宝与出家〔非居家〕宝。在这（两种）当中，出家〔非居家〕宝被认为〔说〕是最上的。为什么呢？即使是在家〔居家〕当中最上的转轮（王），（他也会）以五处礼（法）[427]来礼敬、奉侍、恭敬有相应戒等德的出家〔非居家〕宝，以获得天界与人间的成就，直到最终证得涅槃的成就。

如此，出家〔非居家〕宝也有两种，即：圣者与凡夫。而圣者宝也有两种，即：有学及无学。无学宝也有两种，即：纯观行者与止行者。止行者宝也有两种，即：已得弟子巴拉密者与未得（弟子巴拉密）者。在这（两种）当中，已得弟子巴拉密者被认为〔说〕是最上的。为什么呢？因为有大德行的缘故。即使（如此，）比起已得弟子巴拉密者宝，独觉佛宝被认为〔说〕是最上的。为什么呢？因为有大德行的缘故。即使像沙利子、马哈摩嘎喇那那样的数百位弟子，也不如一位独觉佛德行的百分之一。即使（如此，）比起独觉佛宝，正自觉者（的佛）宝被认为〔说〕是最上的。为什么呢？因为有大德行的缘故。即使独觉佛盘腿而坐（膝盖相触），遍满整个赡部洲（Jambudīpa,印度），也不如一位正自觉者德行的一部份〔一个数目〕、十六分之一，甚至（不如）十六分之一的一部分的。这即是世尊所说的：“诸比库，在无足、两足……的有情当中，如来被认为〔说〕是他们中最上的。[428]”（即使）以如此方式，也没有能与如来相等的。因此世尊说：“无与如【179】来等同者（na no samaṃ atthi Tathāgatena）”。

当世尊如此说了佛宝是其他诸宝所无法相比〔相等〕的之后，现在为了平息那些有情所生起的灾难而使用真实语 （时说了）：“这是佛的殊胜宝，以此真实愿平安（idam’pi Buddhe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.）”。而此（真实语）既不是依于（世尊的）出生、种姓、良家之子的圣性，也不是（依于其）外表美似莲花，而是依于从无间（地狱为初）乃至有顶（的非想非非想处天）为终(pg. 150)的世间，与佛宝所不等同的戒、定、慧、解脱、解脱知见蕴等德的。

其义如下：即使在这有此世、他世或天界的任何财富或者宝（物），而那些（宝）的诸德是无法与殊胜的佛宝等同的。假如这是真实的话，以这真实（的话语），愿这些生物平安、有庄严、无病、无灾难！

而且这里就如在：“阿难，眼是空无自我，或属于自我的[429]”如此等；即（空无）自我或属于自我之意。此外，确实有不排除“眼是自我或属于自我的”。同样的，当知“殊胜宝（ratanaṃ paṇītaṃ）”为宝性的殊胜、宝状态的殊胜的这个涵义。此外，佛陀既不可成为宝，也不在（因）哪里有宝而成为宝。当在称为敬重等涵义的各种方式相结合才有宝时，由于该宝性的生起而知道是“宝”，所以有该宝来成为宝。或者当知“这是佛的宝（idam’pi Buddhe ratanaṃ）”为只是以这个原因〔方式[430]〕佛陀为宝，如此之意（而已）。

而且当世尊说出了这首偈颂后，王家即确保〔生起〕平安，消除了怖畏。这首偈颂所命令的，是在一兆个轮围界的非人所受持〔领受〕的。【180】

（解释“尽、离贪”﹙等﹚的偈颂）

（Khayaṃ virāgaṃ amataṃ paṇītaṃ,

yadajjhagā Sakyamunī samāhito,

na tena Dhammena sam’atthi kiñci,

idam’pi Dhamme ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

尽、离贪、不死、殊胜，释迦牟尼所证定，

无与该法等同者，这是法的殊胜宝，

以此真实愿平安。）

如此（世尊）以佛德来说出真实（语）后，现在在开始解说涅槃法之德时（说了）：“尽、离贪（khayaṃ virāgaṃ）”（等）。

此中，由于作证涅槃而尽、遍尽贪等，或者由于那些（贪等）灭不生起的尽性；并且由于从相应及所缘都与该贪等不相应，或者由于该作证究竟的离、离去、摧毁贪等，所以称为“尽（khayaṃ）”及“离贪（virāgaṃ）”。

由于该（涅槃）是无法了知生起，没有消灭，没有其他方式来住立（停止）的，所以该无生、无老、无死称为“不死（amataṃ）”。

以最上的涵义及无热恼[431]的涵义为“殊胜（paṇītaṃ）”。

“所证（yadajjhagā）”——凡所证得、得到、获得的；即以自己的智力而作证了（的涵义）。

“释迦牟尼（Sakyamunī）”——(pg. 151)在释迦的家族出生为“释迦”；具有牟尼〔寂静之德〕法为“牟尼”。只是释迦的牟尼为“释迦牟尼”。

“定（samāhito）”——即以圣道定的定心。

“无与该法等同者（na tena Dhammena sam’atthi kiñci）”——即没有任何所生的法是可以与释迦牟尼所证得的称为尽等法等同的；因此这也是在经典所说的：“诸比库，无论是有为或无为法，离贪被认为〔说〕是那些法[432]当中最上的[433]”如此等。

当世尊如此说出了没有其他诸法可以与涅槃法等同后，现在为了平息那些有情所生起的灾难，而使用依于尽、离贪、不死、殊胜诸德的涅槃法宝是没有能与之相等的真实语 （时说了）：“这是法的殊胜宝，以此真实愿平安（idam’pi Dhamme ratanaṃ paṇītaṃ, etena saccena suvatthi hotu）”。当知该义只是（与）前偈所说的方式（相似）。这首偈颂所命令的，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“最上佛（所赞）”﹙等﹚的偈颂）

（Yam Buddhaseṭṭho parivaṇṇayī suciṃ,

samādhimānantarikaññamāhu,

samādhinā tena samo na vijjati,

idam’pi Dhamme ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

最上佛所赞清浄，即是称为无间定，

无与该定等同者，这是法的殊胜宝，

以此真实愿平安。）

如此（世尊）以涅槃法之德来说出真实（语）后，现在在开始解说道法之德时（说了）：“最上佛（yam Buddhaseṭṭho）”（等）。

此中，以“（他）觉悟了真理”等方式为【181】“佛陀（Buddha）”；最高及值得赞叹为“最上（seṭṭho）”。佛陀他是最上的，为最上佛。或者在称为随觉、独觉、（声）闻觉[434]当中是最上的，为最上佛。

那位最上的佛陀所称赞（parivaṇṇayī）的：“只有八 （圣）道支是导至安稳涅槃的[435]”；以及：“诸比库，我将对你们开示有缘〔依〕、有资助的圣正定[436]”如此等方式，在各处（经典）所称赞、所阐明的。

“清净（suciṃ）”——从正断了烦恼垢而究竟的清净。

“即是称为无间定（samādhimānantarikaññamāhu）”——从所得（圣）果的决定（性）自己等无间〔随即；马上〕所转起的，所以称为“无间定”；当道定已生起之时，是没有任何障碍可以阻碍该（圣）果之生起的，如说：“而且此人为了作证入流果而修了行〔行了道〕，而且当劫应被燃烧之时，只要此人未作证入流果之前，劫是不会燃烧的，此(pg. 152)人称为‘住劫者’。所有〔一切〕具备（圣）道的人都是住劫者。[437]”

“无与该定等同者（samādhinā tena samo na vijjati）”——即没有任何色界定或无色界定与最上的佛陀所称赞清净的无间定是相等的。为什么呢？即使他们修习了（世间定）而投生在梵天界（等）处，也是会再投生在地狱等处的；然而当修习了此阿拉汉的（出世间）定，则此圣人将根绝了所有〔一切〕（未来）的投生，因此在经典上说：“诸比库，无论是【182】有为或无为法，……，八圣道支被认为〔说〕是他们当中最上的[438]”等。

当世尊如此说出了没有其他诸定可以与无间定相等后，现在只以前面的方式，在使用依于道的法宝（maggadhammaratana）是没有能与之相等的真实语 （时说了）：“这是法的（idam’pi Dhamme）”（等）。当知该义只是（与）前（偈）所说的方式（相似）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“（四双八）辈众”﹙等﹚的偈颂）

（Ye puggalā aṭṭha sataṃ pasatthā,

cattāri etāni yugāni honti,

te dakkhiṇeyyā Sugatassa sāvakā,

etesu dinnāni mahapphalāni,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

被寂静者所称赞，即是四双八辈众，

善至弟子堪受供，布施他们得大果，

这是僧的殊胜宝，以此真实愿平安。）

如此（世尊）以道法之德来说出真实（语）后，现在在开始解说（圣）僧团之德时（说了）：“（四双八）辈众（ye puggalā）”（等）。

此中，“ye（凡诸-未译出）”——为不定的指示（词）。

“辈众（puggalā,诸个人）”——即诸有情。

“八（aṭṭha）”——为那些数目的区分；他们由四（种）已入道〔已行道〕者及四（种）住立于（圣）果者，而成为八（类圣者）。

“被寂静者所称赞（sataṃ pasatthā）”——即被佛陀、独觉佛、佛陀的弟子们，以及其他诸天与人的善人所称赞的。为什么呢？与俱生的戒等诸德相应的缘故。他们所俱生的戒、定等诸德，犹如素馨（campaka）、瓦库拉（vakula）花等俱生有颜色、香气等一般；而且他们受寂静者所喜爱、欢喜、称赞，犹如具备颜色、香气等的花受诸天与人们（所喜爱、欢喜、称赞）一般，因此说：“被寂静者所称赞（，即是四双）八辈众”。

（另一种解释方式为：）或者，“ye（凡诸-未译出）”——为不定的指示（词）。

“辈众（puggalā,诸个人）”——即诸有情。

“一百零八（aṭṭhasataṃ）”——为那些数目的区分；在他们当中，在入流〔须陀洹〕有三种：一种、家家及极多七次[439]。在一来〔斯陀含〕由在欲界、色界、无色界证得(pg. 153)（圣）果而有三种。他们这一切由四种行道[440]而成二十四种。在不来〔阿那含〕当中，在无烦天有五种：中般涅槃、生般涅槃、有行般涅槃、无行般涅槃及上流至色究竟天（akaniṭṭhagāmī）[441]；在无热天、善现天、【183】善见天也是同样的（有中般涅槃等五种）；在色究竟天（akaniṭṭha）则没有上流至，（所以只有）四种，（所以在不来〔阿那含〕一共）有二十四种。阿拉汉有两种：纯观行者及止行者。（加上）处在四（圣）道者（的四种，一共有）五十四种。而这些一切由信前导者及慧前导者（各有）两种，（所以一共有）一百零八种[442]。其余的只是所说的方式。

“即是四双（cattāri etāni yugāni honti）”——即他们一切以详细的（方式）指出八或一百零八种个人，而以简略（的方式则可归类）为住立于入流道（及）住立于（入流）果为一双，如此乃至住立于阿拉汉道（及）住立于（阿拉汉）果为一双，（如此总共）有四双。

“堪受供（te dakkhiṇeyyā）”：此中，“te（他们-未译出）”——即是决定的指示词用来（指出）前面的不定指示（词）（ye）的。凡以详细的（方式）指出八或一百零八种个人，而以简略（的方式则归类）而说为四双，他们一切都值得（受）供养的，为“堪受供（dakkhiṇeyyā）”。供养是指相信业及业的果报，在布施时以不期待（回报的心，拿着）所施物（说）：“我把这（可施物；财物）将用来当医疗或走使传讯〔（jaṅghapesanika）为他走使；做差事〕之用”如此等。有相应戒等德的人们值得（受）该（供养），以及与这些如此（情况）的，因此称为“堪受供（te dakkhiṇeyyā,他们[443]可受供养）”。

“善至弟子（Sugatassa sāvakā）”：由于世尊相应于严净地前往，及到达了严净处，及善的到达，以及只是善的说出为“善至（旧译：善逝）”，而该善至的（Sugatassa）。他们一切听闻（那位善至）的话语为“弟子（sāvaka,声闻）”。即使其他人也有想要听闻的，但（他们）在听闻后并没有做应做（依法奉行）的工作，而这些（圣弟子）则在听闻后，做了法随法行〔依法奉行〕的应做工作而证得了诸道果，因此称为“弟子（sāvaka,声闻）”。

“布施他们得大果（etesu dinnāni mahapphalāni）”——即使才对这些善至的弟子们做了少许的布施，由于接受者（清净）成为清净的布施，而有大的果（报）。因此在（上面所引的）下一经也说到：“诸比库，【184】如来的弟子僧无论是僧团或（两、三位比库）众，他们被认为〔说〕是最上的。即是：四双、八辈众，这就是世尊的弟子僧团。……，有最上的果报[444]”等。

当世尊(pg. 154)如此说出了所有〔一切〕处在（圣）道（与圣）果的僧宝之德后，现在只依于该德而使用真实语（时说了）：“这是僧的（idam’pi Saṅghe）”（等）。当知该义只是（与）前（偈）所说的方式（相似）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“（以坚固心）善从事”﹙等﹚的偈颂）

（Ye suppayuttā manasā daḷhena,

nikkāmino Gotamasāsanamhi,

te pattipattā amataṃ vigayha,

laddhā mudhā nibbutiṃ bhuñjamānā,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

以坚固心善从事，离欲果德玛之教，

彼得利得入不死，免费获得享寂灭，

这是僧的殊胜宝，以此真实愿平安。）

如此（世尊）以处在（圣）道（与圣）果的僧德来说出真实（语）后，现在在开始解说享受果定之乐的有些漏尽之人的（圣）德时（说了）：“善从事（ye suppayuttā）”（等）。

此中，“ye（凡诸-未译出）”——为不定的指示（词）。

“善从事（suppayuttā）”——善的从事；即舍断各种邪求，依于清净的活命使自己开始致力于（修习）维巴沙那（vipassanā,观禅；旧译：毗婆舍那）之意。或者“善从事（suppayuttā）”为以具有清净的身、语加行〔方法；前方便〕，以此来显示他们的戒蕴。

“以坚固心（manasā daḷhena）”——以坚固的心；即以强固定相应的心之意，以此来显示他们的定蕴。

“离欲（nikkāmino）”——即不顾〔不关心〕身体与生命，以坚忍慧与精进来出离一切烦恼，以此来显示他们具有精进的慧蕴。

“果德玛之教（Gotamasāsanamhi）”——即只是姓果德玛如来的教（法）；以此来显示从此以外的（教法）由于没有善从事等德（以及）没有出离诸烦恼来热忱从事（于达到）各种不死（的涅槃）。

“彼（te,他们）”——即是（以决定的）指示词用来指出前面的（不定指示词（ye）的）。

“（已）得利得（pattipattā）”——在此，当得的为“利得（patti）”；“当得的”是指能得的阿拉汉，在获得了之后即成了究竟的【185】诸轭[445]安隐者，这即是阿拉汉果的同义词。已获得该利得为“（已）得利得”。

“不死（amataṃ）”——即涅槃。

“入（vigayha）”——即由所缘而进入。

“获得（laddhā）”——即获得了。

“免费（mudhā）”——不用花费〔无偿〕；即使很少的钱也不用花费。

“寂灭（nibbutiṃ）”——即止息了烦恼不安的果定。

“享（bhuñjamānā）”——即（正在）体验。

所说的是什么（意思）呢？凡在这果德玛的教（法）以善从事而戒具足，以坚固心而定具足，以离欲而慧具足，他们以此正行道而进入了不死（的涅槃），获得了已得的利得，免费〔无偿〕体验〔享受〕称为果定的寂灭。

当世尊(pg. 155)如此说出了漏尽之人体验〔享受〕果定之乐的僧宝之德后，现在只依于该德而使用真实语 （时说了）：“这是僧的（idam’pi Saṅghe）”（等）。当知该义只是（与）前（偈）所说的方式（相似）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“犹如帝柱（依地立）”﹙等﹚的偈颂）

（Yath’indakhīlo paṭhaviṃ sito siyā,

catubbhi vātebhi asampakampiyo,

tathūpamaṃ sappurisaṃ vadāmi,

yo ariyasaccāni avecca passati,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

犹如帝柱依地立，四面来风不动摇；

我说如此善男子，确实照见诸圣谛，

这是僧的殊胜宝，以此真实愿平安。）

如此（世尊）以诸漏尽之人的（圣）德用在僧团一词来说出真实（语）后，现在在开始解说大众所现见的入流之德时（说了）：“犹如帝柱（yath’indakhīlo）”（等）。

此中，“犹如（yathā）”——为譬喻之词。

“帝柱（indakhīlo）”——为了固定城门，在门口之间挖了八或十肘尺的（洞），并将（实心木所做的柱子）打入地上；这即是实心木所做的柱子之同义词。

“地（paṭhaviṃ）”——即大地。

“依（sito）”——即插入（其）中而固定〔依附〕着。

“siyā（有；可能有-未译出）”——即可能有。

“四面来风（catubbhi vātebhi）”——即从四方来的风。

“不动摇（asampakampiyo）”——即不可能动摇或摇动。

“如此（tathūpamaṃ）”——即如此种类。

“善男子（sappurisaṃ）”——即最上的男子。

“我说（vadāmi）”——即我宣说。

“决定照见诸圣谛（yo ariyasaccāni avecca passati）”——即凡以慧潜入后而照见四圣谛者。此中，四圣谛（的涵义）当知即是（与）在《清净之道》〔〈问童子文〉[446]〕所说的方法（相同）。

在此简略的涵义如下：犹如【186】帝柱〔门柱〕的基部深埋在地面，不被四（方吹来）的风所动摇一般；我说这位善男子也是如此，决定照见诸圣谛。为什么呢？犹如帝柱〔门柱〕（不被）四（方吹来）的风所动摇一般；他由于照见了（诸圣谛），不可能被任何一切外道论的风所动摇或摇动。因此在经中也提到：“诸比库，犹如铁柱或帝柱〔门柱〕善深埋其基部，则不动摇、不摇动。假如东方有强风、大雨来，既不会震动、动摇，也不会摇动的；假如西（方有强风、大雨来，既不会震动、动摇，也不会摇动的；假如）南（方有强风、大雨来，既不会震动、动摇，也不会摇动的；假如）北（方有强风、大雨来，既不会震动、动摇，）也不会摇动的。那是什么原因呢？诸比库，帝柱〔门柱〕的基部(pg. 156)善深埋的缘故。同样的，诸比库，假如有诸沙门、婆罗门对‘这是苦’（如实了知；对‘这是苦集’如实了知，对‘这是苦灭’如实了知，对‘这是导至苦灭的道’如实了知，则不会在看了其他（教法的）沙门、婆罗门的脸后（期待）：‘这位尊者是知了所知的（圣法），见了所见的（圣法）。’那是什么原因呢？诸比库，已经善照见四圣谛的缘故。[447]”

当世尊如此说出了大众所现见入流的僧宝之德后，现在只依于该德而使用真实语（时说了）：“这是僧的（idam’pi Saṅghe）”（等）。当知该义只是（与）前（偈）所说的方式（相似）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“凡（明了）诸圣谛者”﹙等﹚的偈颂）

（Ye ariyasaccāni vibhāvayanti,

gambhīrapaññena sudesitāni,

kiñcāpi te honti bhusappamattā,

na te bhavaṃ aṭṭhamaṃ ādiyanti,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

凡明了诸圣谛者，乃深慧者所善说，

即使他们极放逸，也不受取第八有，

这是僧的殊胜宝，以此真实愿平安。）

如此（世尊）以无差别的入流之德用在僧团一词来说出真实（语）后，有：一种、家家（及）最多七次（有）的三（种）入流，如说：“在此有一种人，遍尽了三结而成为入流者，（不堕恶趣，决定趣向究竟正觉，）他只投生一次有〔生命体；在此是指天或人〕之后，即作苦的尽头〔苦边〕，这是一种者。同样的，（在此有一种人，遍尽了三结而成为入流者，不堕恶趣，决定趣向究竟正觉，）他轮回流转二或三家【187】之后，即作苦的尽头〔苦边〕，这是家家者。同样的，（在此有一种人，遍尽了三结而成为入流者，不堕恶趣，决定趣向究竟正觉，）他在诸天与人间轮回流转七次之后，即作苦的尽头〔苦边〕，这是最多七次者。[448]”而现在在开始解说他们（三种当中）一切最下品的最多七次者之德时（说了）：“凡诸圣谛者（ye ariyasaccāni）”（等）。

此中，“凡诸圣谛者（ye ariyasaccāni）”——此为（如前）所说的方式。

“明了（vibhāvayanti）”——以（智）慧之光破除了障蔽真理的烦恼黑暗，使自己光芒〔有光辉〕、明白。

“乃深慧者（gambhīrapaññena）”——以不可量慧住立于含有诸天的世间智所不可得的慧；即称为一切知（智）。

“所善说（sudesitāni）”——即以组合〔合〕、分解〔开〕、整体〔总〕、部分〔别〕等种种方式的善开示。

“即使他们(pg. 157)极放逸（kiñcāpi te honti bhusappamattā）”——他们（那些）明了了圣谛之人，即使来（投生）在天王（或）转轮王等放逸处而极为放逸，如此以入流道智除了行作识（abhisaṅkhāraviññāṇa）灭外，他们在无始的（生死）轮回中可能生起七有〔生命体〕即止息、消失，而“不受取第八有（na aṭṭhamaṃ bhavaṃ ādiyanti）”，只在第七有致力于观〔毗婆舍那；维巴沙那〕后即证得阿拉汉。

当世尊如此说出了最多七次（有〔生命体〕）的僧宝之德后，现在只依于该德而使用真实语（时说了）：“这是僧的（idam’pi Saṅghe）”（等）。当知该义只是（与）前（偈）所说的方式（相似）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“就在（见具足）同时”﹙等﹚的偈颂）

（Sahā’v’assa dassanasampadāya,

tay’assu dhammā jahitā bhavanti,

sakkāyadiṭṭhi vicikicchitañca,

sīlabbataṃ vāpi yadatthi kiñci,

catūh’apāyehi ca vippamutto,

cha cābhiṭhānāni abhabbo kātuṃ,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccenā suvatthi hotu.

在他具见足同时，已经断除三种法：

有身见以及怀疑，或有任何戒禁取；

已经解脱四恶趣，不可能造六重罪，

这是僧的殊胜宝，以此真实愿平安。）

如此（世尊）以最多七次（有〔生命体〕）而不受取第八有〔生命体〕者之德用在僧团一词来说出真实（语）后，现在在开始解说即使他受取七有〔生命体〕，与其他未舍断（未来有〔生命体〕）而受取有〔生命体〕之人们的殊胜〔差别〕之德时（说了）：“在同时（sahā’v’assa）”（等）。【188】

此中，“同时（sahā’v’a）”——只是一起。

“他（assa,他的）”——即在 “不受取第八有”所说的其中之一（种入流圣者）。

“见具足（dassanasampadāya）”——证得入流道；即在入流道见了涅槃后，所应做的工作已经具足了，由于一切最初见了涅槃，所以称为“见”。他使自己显现为见具足；而在该见具足的同时。

“已经断除三种法（tay’assu dhammā jahitā bhavanti）”：此中，“su〔assu〕（未译出）”——是为了填满句子的不变词，犹如在：“沙利子，这是我的大污物〔不净〕食（idaṃ su me, sāriputta, mahāvikaṭabhojanasmiṃ hoti）[449]”等的（su）一般。此是这里的涵义：由于在见具足的同时，即断除、舍断了三法。

现在为了显示所舍断的（三）法，所以（世尊）说了：“有身见以及怀疑，或有任何戒禁取（sakkāyadiṭṭhi vicikicchitañ ca, sīlabbataṃ vāpi yadatthi kiñci）”。

此中，认为有身体的存在，而把称为五取蕴视为身的二十种事之见，为有身见。或者在此[450]有身的见，为有身见；即是有如所说的种类之身的存在之见的涵义。或者即使只是有身的见，为有身见（sakkāyadiṭṭhi）；即是有如所说的种类之身的存在(pg. 158)，而如此转起“所谓的色等为自我”之见的涵义。而该（有身见）舍断了，则一切所抱持的（邪）见也就断除了，因为那是它们的根。

止息一切烦恼病的慧，称为“治疗欲求（cikicchitaṃ）”；离去该治疗欲求的慧；或者从此离去治疗欲求的这个慧，（称为）“怀疑（vicikicchitaṃ）”；对于 “怀疑导师〔在此是指佛陀〕[451]”等方式所说的八事而起疑惑为这（里所说怀疑）的同义词。而该（怀疑）舍断了，则一切怀疑也就断除了，因为那是它们的根。

在“从此（佛教）以外（教法）的沙【189】门、婆罗门由戒而清净，由禁取而清净[452]”，如此等而来的牛戒、狗戒等戒，牛禁取、狗禁取等禁取，称为“戒禁取（sīlabbataṃ）”。而该（戒禁取）舍断了，则一切裸体、光头等不死的苦行也就断除了，因为那是它的根。

由此所说的在所有〔一切〕的（那三种到）结尾[453]，为“有任何（yadatthi kiñci）”。而且当知此中由具足了见苦（谛）而（舍断了）有身见；由具足了见集（谛）而（舍断了）怀疑；由具足了见道（谛及）见涅槃〔灭谛〕而舍断了戒禁取。

（解释“（已经解脱）四恶趣”﹙等﹚的偈颂）

如此（世尊）显示了舍断烦恼轮转后，现在在阐明舍断了该烦恼轮转而当有的果报〔异熟〕轮转所舍断的时说了：“已经解脱四恶趣（catūhapāyehi ca vippamutto）”。

此中，四恶趣是指地狱、畜生、饿鬼界及阿苏罗（asūra,阿修罗）身。即使他受取七有〔生命体〕，也即解脱（而不再投生在那四恶趣）之意。

如此（世尊）显示了舍断果报〔异熟〕轮转后，现在在显示舍断该果报〔异熟〕轮转根本的业轮转时说了：“不可能造六重罪（cha cābhiṭhānāni abhabbo kātuṃ）”。

此中，“重罪（abhiṭhānāni）”——为粗重处，即不可能造的那六（事）。而且当知那些即是：“诸比库，这是不可能〔无处〕、不会发生〔无容；无余地〕的，凡见具足的人可能杀害母亲的生命[454]“等方式，在（《增支部》）〈一法集〉所说的杀母、杀父、杀阿拉汉、出如来血、分裂僧团（及）指出（佛陀以外）其他人为其导师的业。对于见具足的圣弟子，即使蚂蚁的生命也不会去杀害，而这(pg. 159)乃是为了呵责凡夫的状态而说的。对于见未具足的凡夫，即使如此的大罪过、重罪也（可能去）造作的，而见具足（的圣者）就不可能去造作那些（重罪）了。而这里取不可能是为了显示即使在有〔生命体〕之中也不会去造作的；在有〔生命体〕之中，即使不知道自己是圣弟子的状态，由于法性的关系，对这六（种）或者通常的【190】杀生、（偷盗、邪淫、妄语、饮酒）等五怨，以及指出（佛陀以外）其他人为其导师的六重罪〔处〕，是不会造作的。关于此（字），有些人（把cha cābhiṭhānāni）诵成“（cha chābhiṭhānāni）”。在此也可以用圣弟子的村童拿取死鱼等（的故事）来做说明。

当世尊如此说出了即使受取最多七有〔生命体〕的圣弟子与其他未舍断（烦恼的凡夫）而受取有〔生命体〕之人（比较之下）的殊胜〔差别〕之德的僧宝之德后，现在只依于该德而使用真实语（时说了）：“这是僧的（idam’pi Saṅghe）”（等）。当知该义只是（与）前（偈）所说的方式（相似）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“即使他（造）某（恶业）”﹙等﹚的偈颂）

（Kiñcāpi so kammaṃ karoti pāpakaṃ,

kāyena vācā uda cetasā vā,

abhabbo so tassa paṭicchādāya,

abhabbatā diṭṭhapadassa vuttā,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

即使他造某恶业，经由身、语或者意，

他不可能隐瞒它，谓见道者不可能，

这是僧的殊胜宝，以此真实愿平安。）

如此（世尊）以即使在受取七有〔生命体〕与其他未舍断（烦恼的凡夫）而受取有〔生命体〕之人（比较之下）的殊胜〔差别〕之德用在僧团一词来说出真实（语）后，现在在开始解说见具足者不只不可能造作六重罪，即使住于放逸者，对于所造的恶业，即使微小，也不可能隐瞒的见具足者没有隐瞒所做之德时（说了）：“即使他造某恶业（kiñcāpi so kammaṃ karoti pāpakaṃ）”（等）。

其义如下：（圣弟子）除了（不会）故意违犯关于世尊（所制定）的世间罪，（以及世尊）所说的：“凡我为弟子们所制定的学处，我的弟子们纵使为了生命的因缘也不会违犯该（学处）的[455]”之外，该见具足者以住于放逸而忘失正念，来违犯其他佛陀所呵责的建造小房（过尺量及未经僧团指示）、（与未受具足戒者）同宿（超过三夜及与女人同宿）等称为（佛陀所）制（定之）罪的由“身（kāyena）”所造的恶业；或以（违犯与未受具戒者）同句（教诵）法，（为女人）说法超过五、六语，（说）杂秽〔绮〕、粗恶语等由【191】“语（vācāya）”（所造的恶）；“或者（uda vā）”以在某处生起贪、瞋（等心），（以心同意）接受金银（钱）等，受用衣〔袈裟〕等未经省察等由“意（cetasā）”所造的恶业。

“他不可能(pg. 160)隐瞒它（abhabbo so tassa paṭicchādāya）”——当他知道该“这是不允许的（akappiyaṃ）、（这是）不应做的（akaraṇīyaṃ）”（而已经违犯了之时），即使片刻〔须臾〕顷他也不会隐瞒的，只会在该刹那对导师、有智者或同梵行者发露后，以：“我将（来）不会再违犯〔造作〕了”而如法忏悔，并如此应当守护或防护着。为什么呢？由于“谓见道者不可能（做的）（abhabbatā diṭṭhapadassa vuttā）”──即使造作了如此的恶业，称为见了涅槃道的见具足之人是不可能去隐瞒的之意。是如何呢？“诸比库，犹如年少、幼稚仰卧的孩童，当伸其手或脚接近火炭的时候，即迅速地缩回；同样的，诸比库，这见具足之人的法性，即使犯了如此之罪，在知道如此是有罪时，即会出罪。他会迅速地向导师、有智者或同梵行者忏悔、发露、阐明之。在忏悔、发露、阐明后，即于未来摄护（不）犯。[456]”

当世尊如此说出了即使见具足者住于放逸也没有隐瞒所做之德的僧宝之德后，现在只依于该德而使用真实语（时说了）：“这是僧的（idam’pi Saṅghe）”（等）。当知该义只是（与）前（偈）所说的方式（相似）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“（花开）森林树丛（上）”﹙等﹚的偈颂）

（Vanappagumbe yathā phussitagge,

gimhānamāse paṭhamasmiṃ gimhe,

tathūpamaṃ Dhammavaraṃ adesayī,

nibbānagāmiṃ paramaṃ hitāya,

idam’pi Buddhe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

犹如热季第一月，花开森林树丛上；

譬喻所说最胜法，导至涅槃最上益，

这是佛的殊胜宝，以此真实愿平安。）

如此（世尊）以属于僧团之人的各种之德用在僧团一词来说出真实（语）后，现在世尊在此以简略（的方式）以及在他处以详细（的方式）对开示的教理之法来阐明三宝之德，在开始解说只依于该德而再度用在佛陀一词来说出真实（语）时（说了）：“犹如（热季第一月），花开森林树丛上（vanappagumbe yathā phussitagge）”（等）。

此中，诸树靠近而有界定的长在一起之组【192】合为“森林（vana）”；由（树）根、心木、边木、树皮、树枝、树叶所长成的林丛为“树丛（pagumba）”。森林〔在森林〕的树丛为“森林的树丛（vanappagumbo）”；而此说成“森林树丛（vanappagumbe）”。如此（的用法）犹如在：“有有寻有伺(pg. 161)，（也）有无寻而只有伺（atthi savitakkasavicāre atthi avitakkavicāramatte）[457]”（，及）“乐、苦、命（sukhe dukkhe jīve）[458]”所说的（方式）也是可以的。

“犹如（yathā）”——为譬喻词。

在（树）顶上有诸花盛开为“花开上（phussitaggo）”，即是在所有〔一切〕的树枝、细枝都开〔生〕（满）了花的意思；而只在前面所说的该方式称为“花开上（phussitagge）”。

“热季第一月（gimhānamāse paṭhamasmiṃ gimhe）”——凡热季的四个月，就在那热季四个中的一个月。那是哪个月呢？即在“第一月（paṭhamasmiṃ gimhe,初暑）”，也就是吉达拉月（citramāsa）[459]的意思。它也称为“初暑”及“新春（bālavasanta）”。从此之后的句义是明显（易懂）的。

以下是这里的要义〔聚义〕：犹如初暑的新春，在各种树（所长成）的森林，（无论）树枝、小树、小树丛、丛林的顶上都开满了花，极为茂盛；同样的，以蕴、处等，以（四）念处、（四）正勤等，（以及）以戒（蕴）、定蕴等各种涵义所（开）成的花极为茂盛，如此譬喻（tathūpamaṃ）是在阐明导至涅槃之道。（世尊）所说（adesayi）的导至涅槃（nibbānagāmiṃ）之教理最胜法（dhammavaraṃ），（他开示佛法）既不是为了利养的缘故，也不是为了恭敬的缘故，而仅是以大悲所迫使的心，为了诸有情的最上益（paramaṃ hitāya最上的利益）。而此中“最上益（paramaṃ hitāya,最上的利益）”的鼻音（ṃ），是为了使句子容易结合（才如此拼的）；其涵义为：所说的涅槃最上益。

当世尊如此说出了此犹如森林树丛上花盛开一般的教理之法后，现在只依于该佛陀一词来使用真实语（时说了）：“这是佛的（idam’pi buddhe）”（等）。当知该义只是（与）前（偈）所说的方式（相似），只是应当如此结合：这是（idam’pi）如所说的【193】方式称为教理之法为佛的殊胜宝（Buddhe ratanaṃ paṇītaṃ）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“最胜，知、与、持最胜”﹙等﹚的偈颂）

（Varo varaññū varado varāharo,

anuttaro Dhammavaraṃ adesayī,

idam’pi Buddhe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

最胜，知、与、持最胜，无上者说最胜法，

这是佛的殊胜宝，以此真实愿平安。）

如此世尊以教理之法用在佛陀一词来说出真实（语）后，现在在开始以出世间法来说出（真实语时说了）：“最胜，知最胜（varo varaññū）”（等）。

此中，“最胜（varo）”——为以殊胜的胜解〔志向〕而想要：“哇，希望我们也能这样！”或者与最胜之德相应为“最胜”；即最上、最殊胜的涵义。

“知最胜（varaññū）”(pg. 162)——即知道涅槃；由于涅槃为一切法的最上义，所以是最上的，那（涅槃）是（佛陀）自己在菩提（树）下通达后了知的。

“与最胜（varado）”——即（佛陀）给与了五（比库）众、贤善众、结发外道，以及其他诸天与人类抉择〔洞察〕分、熏习分[460]的最胜法之意。

“持最胜（varāharo）”——带来了最胜的道，称为“持最胜”。世尊他从燃灯（佛）以来，圆满了总共三十巴拉密，带来了过去〔先前〕诸正自觉者所行〔跟随〕的最上古道，因此称为“带来〔持〕最胜”。

再者，由获得了一切知智而“最胜”；由作证〔证知〕了涅槃而“知最胜”；由给与了诸有情解脱之乐为“与最胜”；由带来了最上的行道〔道——即八圣道〕为“带来最胜”。

由于这些出世间诸德，没有更上〔增上〕之德，所以（称为）“无上（anuttaro）”。

另一种方法为：由圆满了决意的寂止为“最胜”；由圆满了决意的慧为“知最胜”；由圆满了决意的施舍为“与最胜”；由圆满了决意的真谛（sacca,谛；真理）为“带来最胜”，带来了最上的道谛。

同样的，以福的堆聚为“最胜”；以慧的堆聚为“知最胜”；以给与诸希求成佛者的成就方法为“与最胜”；以带来诸希求成为独觉佛者的方法为“带来最胜”；以在各处没有相等〔相似〕性，或以自己没有老师而成为其他人的导师为“无上（anuttaro）”。

“说最胜法（Dhammavaraṃ adesayī）”——即为希求成为弟子〔声闻〕者开示相应于善说性等德的最胜法。其余的只（与）所说的方式（相似）。

当世尊如此说出了自己的九种出世间法[461]之德后，现在【194】只依于该德用在佛陀一词上来使用真实语（时说了）：“这是佛的（idam’pi buddhe）”（等）。当知该义只是（与）前（偈）所说的方式（相似），只是应当如此结合：最上的出世间法是他所了知、给与、带来及宣说的，这是佛的殊胜宝（idam’pi Buddhe ratanaṃ paṇītaṃ）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

（解释“（旧的）已尽（不生新）”﹙等﹚的偈颂）

（Khīṇaṃ purāṇaṃ navaṃ n’atthi sambhavaṃ,

Virattacittā āyatike bhavasmiṃ,

te khīṇabījā aviruḷhicchandā,

nibbanti dhīrā yathā’yaṃ padīpo,

idam’pi Saṅghe ratanaṃ paṇītaṃ,

etena saccena suvatthi hotu.

旧的已尽不生新，在未来有心离贪，

种子已尽不增欲，坚者寂灭如这灯，

这是僧的殊胜宝，以此真实愿平安。）

如此世尊依于教理之法及九出世间法的两首偈颂用在佛陀一词来说出真实（语）后，现在在开始以凡听闻了该教理之法，依听闻的而随行(pg. 163)，并在行道后证得了九种出世间法，依于他们到达无余依涅槃之德再度用在僧团一词来说出真实（语时说了）：“旧的已尽（khīṇaṃ purāṇaṃ）”（等）。

此中，“已尽（khīṇaṃ）”——即已正断了。

“旧的（purāṇaṃ）”——即以前的。

“新（navaṃ）”——即现在转起的。

“不生（n’atthi sambhavaṃ）”——即显现不存在〔没有显现〕的。

“心离贪（virattacittā）”——即离贪的心。

“在未来有（āyatike bhavasmiṃ）”——即在未来世的再有〔生命体〕。

“te（他们-未译出）”——即那些旧的已尽没有新的，以及对未来有心已离贪的漏尽比库。

“种子已尽（khīṇabījā）”——即已经坏尽的种子。

“不增欲（aviruḷhicchandā）”——即无增长的欲。

“寂灭（nibbanti）”——即熄灭。

“坚者（dhīrā）”——即诸具足坚固者。

“如这灯（yathā’yaṃ padīpo）”——即犹如这盏灯一般。

所说的是什么（涵义）呢？即使过去之时旧的业生起了之后已经消灭，诸有情由于未舍断情爱而可能带来（未来的）结生，所以未尽；该旧业当以阿拉汉道而枯竭了情爱，则犹如被火所烧过的种子一般，未来不可能给与果报〔异熟〕而竭尽了。凡（诸阿拉汉）他们在现在由供养〔礼敬〕佛陀等所转起的业，称为“新的（navaṃ）”。而舍断了渴爱犹如断了（树）根的花一般，未来不可能结成〔给与〕果实，而不再生；而且凡舍断了渴爱在未来有〔生命体〕即已离了贪的心。那些漏尽的诸比库【195】在此即如在：“业是田，识是种[462]”所说的，以业的灭尽，由于结生识灭尽，所以种子也就灭尽了。即使在先前有增长称为再有的欲，但由于其（苦之）集已经舍断，由（他）在先前的舍断性，犹如在死亡之时不生成而不增长欲；具足坚固的诸坚固者由最后识的灭，犹如这盏灯一般，熄灭而如此寂灭，即如“由色或无色”如此等，（他们已）经过了（任何）表示的模式〔表道（身体动作或语词所表达的模式，使他人得以了知）〕。据说在那时为了供养城里的诸天神，点了（很多）灯，而（其中）一盏灯熄灭了，为了显示那（件事）而说：“如这灯（yathā’yaṃ padīpo,犹如这盏灯一般）”。

当世尊如此以前面两首偈颂所说的听闻了该教理之法，在说出了由听闻而随行，并在行道后证得了九种出世间法的那些得达无余依涅槃之德后，现在只依于该德用在僧团一词上来使用真实语以完成（其）开示（时说了）：“这是僧的（idam’pi Saṅghe）”（等）。当知该义(pg. 164)只是（与）前（偈）所说的方式（相似），只是应当如此结合：这是如（前）所说称为诸漏尽比库的涅槃为僧的殊胜宝（Saṅghe ratanaṃ paṇītaṃ）。这首偈颂的威令，也是在一兆个轮围界的非人所受持〔领受〕的。

在开示结束时，国王的家平安了，一切灾难也都平息了，八万四千生物得了法现观。

（解释“（凡集）在此（诸鬼神）”﹙等﹚的三首偈颂）

（Yānīdha bhūtāni samāgatāni,

bhummāni vā yāni’va antalikkhe,

Tathāgataṃ devamanussapūjitaṃ,

Buddhaṃ namassāma suvatthi hotu.

（帝释天王说：）

凡集在此诸鬼神，无论地居或空居，

如来受天人崇敬，我们敬佛愿平安。

Yānīdha bhūtāni samāgatāni,

bhummāni vā yāni’va antalikkhe,

Tathāgataṃ devamanussapūjitaṃ,

Dhammaṃ namassāma suvatthi hotu.

凡集在此诸鬼神，无论地居或空居，

如来受天人崇敬，我们敬法愿平安。

Yānīdha bhūtāni samāgatāni,

bhummāni vā yāni’va antalikkhe,

Tathāgataṃ devamanussapūjitaṃ,

Saṅghaṃ namassāma suvatthi hotu.

凡集在此诸鬼神，无论地居或空居，

如来受天人崇敬，我们敬僧愿平安。）

当时，沙格天帝思惟（说）：“世尊依于三宝之德来使用真实语，使得（王）城平安了；为了（王）城的平安，我应当依于三宝之德说些什么呢？”因此说出了“凡（集）在此（诸鬼神）（yānīdha bhūtāni）”等的最后三首偈颂。

此中，由于佛陀为了利益世间致力于所当【196】来的而如此的来；及由于（去）其所当去的而如此的去；及由于当被他们所了知的而如此的了知；及由于所当知的而如此的了知；以及由于他只是真实的宣说，因此称为“如来（Tathāgata,如去）”。而且由于诸天与人以花、香等外在所生的资益，并以自己法随法行〔依法奉行〕（内在）所生的来对（佛陀）他极为供养，因此沙格天帝使一切诸天众与自己聚集在一起，而说：“如来受天人崇敬，我们敬佛愿平安（Tathāgataṃ devamanussapūjitaṃ, Buddhaṃ namassāma suvatthi hotu）”（等）。

由于在法的道法以止观双运之力，使所当去的烦恼侧〔属于烦恼的一边〕得以正断，如此而去，为“如去”[463]；（而且）即使涅槃法，由于诸佛等以慧去了、通达了（法），而得以破除一切苦，如此而去，因此称为“如来（Tathāgata,如去）”。由于僧团为了自己的利益而行道，（证得了）所应去各自的（圣）道，如此而去，因此称为“如来（Tathāgata,如去）”。因此，在最后〔剩余〕的两首偈颂也说：“如来受天人崇敬，我们敬法愿平安；如来受天人崇敬，我们敬僧愿平安（Tathāgataṃ devamanussapūjitaṃ, Dhammaṃ namassāma suvatthi hotu, Tathāgataṃ devamanussapūjitaṃ, Saṅghaṃ namassāma suvatthi hotu.）”。其余的只（与）所说的方式（相似）。

沙格(pg. 165)天帝如此说了这三首偈颂后，向世尊右绕，与天众一起回天宫。第二天，世尊再开示该《宝经》，再有八万四千生物得了法现观。如此一直开示到第七天，每天同样的（有八万四千生物）得了法现观。

当世尊住在韦沙离城半个月后，即通知：“我（们）要离开（这个）国家〔国王们〕了。”国王们用两倍的礼【197】敬，以三天的时间导引世尊（来到）恒河岸。在恒河出生的龙王们想（说）：“人们对如来作了礼敬，我们难道将不作（礼敬）吗？”就令建造由金、银、摩尼宝所制成的船，在金、银、摩尼宝所制成的（船）上敷设座位，并以五色莲花覆盖在水上，然后请求世尊（说）：“请（怜悯地）接受〔摄益〕我们（的供养）吧！”世尊同意后即登上宝船，而且五百位比库也（各自）登上了五百艘船[464]。龙王们带着世尊及比库僧团进入龙的住处〔龙宫〕，世尊在那里整夜为龙众说法。第二天，（诸龙众）他们以天界的主食及副食（布施）做了大供养，世尊在（说）了随喜（的谢词）后离开了龙的住处〔龙宫〕。

地居的天神们想（说）：“人们及诸龙对如来作了礼敬，我们难道将不作（礼敬）吗？”即在森林、树丛、树木、山岳（上）举着伞盖。以此方式乃至色究竟（天）的梵天宫〔住处〕，生起了殊胜的大供养。宾比萨勒王则做出了比诸离车维（Licchavi,离车族）前来时所做礼敬的两倍（礼敬），（并）以先前所说的方式，用五天的时间将世尊导引到王舍城。

当世尊到达了王舍城，用完餐之后，比库们聚集在圆形集会堂，并生起了以下的论题：“哇，佛世尊是多么有（大）威神力啊！在恒河两岸〔此岸与彼岸〕八由旬的地面，无论低处或高处，在（锄）平后撒了砂，再以花覆盖（在地面上），在一由旬（宽）的恒河水（面上）以各种颜色的莲花覆盖（在河面上），乃至到色究竟（天的梵）天宫〔住处〕高举着各种伞盖。”世尊（心里）知道该事〔发生〕后，即从香室出来，在该刹那，以适当的神变而行，（来到）圆形集会堂，并坐在已敷设的殊胜【198】佛座上。坐着的世尊对比库们说：“诸比库，你们聚集在这里是在（谈论）什么论题呢？”比库们把一切都(pg. 166)告诉（世尊）。世尊如此说：“诸比库，这殊胜的供养并不是以我佛陀的威力所产生的，也不是诸龙、诸天、诸梵天的威力（所产生的），而是由（我）过去〔先前〕少量施舍的威力所产生的。”比库们说：“尊者，我们不知道该少量施舍的（事），萨度〔善哉〕，愿世尊为我们解说，我们即可以了知该（少量施舍的事）。”

世尊说：“诸比库，很久以前，在搭卡希腊（Takkasilā）有一位名叫桑卡（Saṅkha）的婆罗门，他有一个儿子叫苏希玛（Susīma）的十六岁学童。有一天他前往他的父亲处，礼敬后站在一旁。当时[465]，他的父亲（问）他说：‘我儿苏希玛，有什么（事情）吗？’他（回答）说：‘父亲，我想到巴拉纳西〔波罗奈〕，去学习技术！’（他的父亲说）：‘我儿苏希玛，在那里我有一个名叫某某婆罗门的朋友，你去他那里学习吧！’就给他一千个大钱（kahāpaṇa）。他拿取该（钱币）后，礼敬了父母亲，逐渐地来到了巴拉纳西。他以适当的礼仪方式前往老师处，在礼敬之后，便告知自己（前来的目的）。（这位）老师以：‘（他是）我朋友的儿子’而接受为学生后，便做了所应招待〔供奉〕的一切义务[466]。（苏希玛）他（休息）以除去旅途的劳累后，把一千个大钱（kahāpaṇa）放在老师的跟前，并乞求允许学习技术。老师允许后，（他）也就学习了。他学得很快，也学得很多，对于所学的忆持，毫无遗漏，犹如把狮子油放进黄金的器皿一般。（他）以数个月的（时间学）完了（正常情况下需要）十二年（才能完成）的技术（课程）。他在诵习时只见到初、中，并未（见到）终点。当时（他）就前往老师处说：‘这个【199】技术，我只见到初、中，但并未（见到）终点〔结尾〕。’老师（回答）说：‘我徒啊，我也是如此啊！’当时（他问老师说）：‘老师，有谁知道这个技术的终点〔结尾〕呢？’（老师回答说）：‘我徒啊，在仙人降处有诸仙人，他们可能知道。’（他）问（老师说）：‘老师，（我可以）前去问他们吗？’（老师回答说）：‘我徒啊，随你欢喜（去）问吧！’他就到了仙人降处，前往诸独觉佛处，问（说）：‘尊者们，你们知道终点〔结尾〕吗[467]？’（他们回答说）：‘是的，贤友，我们知道。’（他说）：‘请让我学习那（技术的终点吧）！’（他们说）：‘贤友，那么你就出家吧，不出家是不可能学习的！’（他说）：‘萨度〔善哉〕，尊者们，请让我出家，请让我做想要了知(pg. 167)终点（所该做的事）吧！’他们使他出家后，但无法教导（他禅修的）业处（因为那是佛陀才有能力的，并不是独觉佛的领域）；只能够以：‘你应当如此着（下衣），应当如此披着（上衣）’等方式，使他学习增上行仪而已。他由于在那里所学习的亲依止具足〔成就〕，不久即自证悟了巴支咖菩提〔辟支菩提〕。在整个巴拉纳西都知道（他是）‘苏希玛独觉佛 （Susīmapaccekabuddha）’。（他）得到了最上的利养、最上的名声，随从具足。他由于造了转起短命的业，使得不久（之后）便般涅槃了。诸独觉佛与大众把他的身体荼毗后，将舍利拿到城门建了（舍利）塔（thūpa）。

当时，桑卡（Saṅkha）婆罗门（想说）：‘我的儿子已经去很久了，不知道他的情况（怎样）。’想要看儿子而从搭卡希腊（Takkasilā）出发，逐渐地就来到了巴拉纳西，见到了大众聚集，就思考（说）：‘确实，在这么多人当中，至少应该有一个人知道我儿子的情况吧！’就前往并问（说）：‘有位名叫苏希玛（Susīma）的学童来这里，（请问有）谁知道他的情况吗？’他们（回答）说：‘是的，婆罗门，我们知道。（他）向这城里的婆罗门（学习）精通了三吠陀后，就去诸独觉佛处〔前〕出家后成为独觉佛[468]【200】，已经以无余依涅槃界般涅槃了。这是为他所建造的（舍利）塔（thūpa）。’（桑卡婆罗门）他用手打地，哭泣并且悲泣，他前往该塔的平台，拔除了杂草，用（他的）上外套搬运砂，撒在独觉佛塔的平台上，用长口水瓶（kamaṇḍalu）把周围的地面浇了水，用森林的花（拿来）供养，插上外衣（做成）的旗帜，把自己的伞盖绑在（舍利）塔（thūpa）的上面，然后离去。”

如此（世尊）开示了[469]过去（世）的本生（故事），（来说明）与现在（所发生事情的因果）关系，以对比库们谈论法谈〔佛法开示；法论〕（时说）：“诸比库，你们不应如此认为：‘当时的桑卡（Saṅkha）婆罗门可能是别人！’其实我就是当时的桑卡（Saṅkha）婆罗门。我为苏希玛（Susīma）独觉佛塔的平台拔除了杂草，我的该业导致〔等流；结果〕在八由旬的路（面）没有树桩与荆棘〔刺〕，平坦且干净；我在那里撒砂，我的该（业）导致〔等流；结果〕在八由旬的路（面）撒了砂；我在那里用森林的花（拿来）供养，我的该（业）导致〔等流；结果〕在九由旬的旅途〔路〕上，用各种花（覆盖）在平地及水面上做成了(pg. 168)花敷具；我在那里用长口水瓶（kamaṇḍalu）在地面浇了水，我的该（业）导致〔等流；结果〕使韦沙离城下了莲花雨；我在该塔插上外衣（做成的旗帜），并绑上伞盖，我的该（业）导致〔等流；结果〕乃至到色究竟（天的梵）天宫〔住处〕插上外衣（做成的旗帜），并高举着各种伞盖。诸比库，如此这殊胜的供养并不是以我佛陀的威力所产【201】生的，也不是诸龙、诸天、诸梵天的威力（所产生的），而是由（我）过去〔先前〕少量施舍的威力所产生的。”

在（佛）法开示〔法论〕的结尾，（世尊）说了这首偈颂：

“假如施舍少量的快乐，将可见到大的快乐；

〔若舍于小乐，得见于大乐；〕

坚固者当施舍少乐，以见到大的快乐。

〔智者舍小乐，当见于大乐。〕[470]”

《小诵经》的注释——《阐明胜义》

《宝经》的解释已结束

VII

墙外经注

Tirokuṭṭasuttavaṇṇanā

（Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca;

Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ gharaṃ.

他们站着在墙外，及马路的交接处，

他们站在门柱旁，来到了自己的家。

Pahūte annapānamhi, khajjabhojje upaṭṭhite;

Na tesaṃ koci sarati, sattānaṃ kammapaccayā.

准备丰盛的食物，饮料、副食与主食，

由于有情的业缘，无人能记得他们。

Evaṃ dadanti ñātīnaṃ, ye honti anukampakā;

Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ.

Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo.

他们由于有悲悯，如此布施为诸亲；

饮料食物皆清净，殊胜适时与适宜。

“愿这（施与）亲戚们，愿诸亲戚得快乐！”

Te ca tattha samāgantvā, ñātipetā samāgatā;

Pahūte annapānamhi, sakkaccaṃ anumodare.

来此聚集诸亡亲，他们来集在此处，

丰富食物并饮料，他们恭敬地随喜：

Ciraṃ jīvantu no ñātī, yesaṃ hetu labhāmase;

Amhākañca katā pūjā, dāyakā ca anipphalā.

“我们获得之原因，愿我们亲戚长寿！

已对我们做供养，施者并非无果报。”

Na hi tattha kasi atthi, gorakkhettha na vijjati;

Vaṇijjā tādisī natthi, hiraññena kayokayaṃ.

Ito dinnena yāpenti, petā kālaṅkatā tahiṃ.

那里既没有农耕，那里也没有牧牛，

同样的没有贸易，也没有黄金买卖。

由此布施而赡养，亡故在那的饿鬼。

Unname udakaṃ vuṭṭhaṃ, yathā ninnaṃ pavattati;

Evameva ito dinnaṃ, petānaṃ upakappati.

犹如高处的雨[471]水，向着低处而运流；

如是由此的布施，得以资益诸饿鬼！

Yathā vārivahā pūrā, paripūrenti sāgaraṃ;

Evameva ito dinnaṃ, petānaṃ upakappati.

犹如充满的流水，得以遍满于大海；

如是由此的布施，愿能资益诸饿鬼！

Adāsi me akāsi me, ñātimittā sakhā ca me.

Petānaṃ dakkhiṇaṃ dajjā, pubbe katamanussaraṃ.

“他曾施我为我做，是我的亲友同伴。”

忆及先前他所做，应为饿鬼行布施。

Na hi ruṇṇaṃ vā soko vā, yā caññā paridevanā;

Na taṃ petānamatthāya, evaṃ tiṭṭhanti ñātayo.

不要哭泣勿忧愁，不要任何的悲泣！

处在如此的亲戚，对那饿鬼无利益。

Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;

Dīgharattaṃ hitāyassa, ṭhānaso upakappati.

做了这样的布施，施与僧团善住立，

对于长夜有利益，立刻即能得资益[472]。

So ñātidhammo ca ayaṃ nidassito, petāna pūjā ca katā uḷārā.

Balañca bhikkhūnamanuppadinnaṃ, tumhehi

puññaṃ pasutaṃ anappakanti.

已经示此亲戚法，供养饿鬼实广大，

布施比库威力强，你们福德实非小。）

（排在这里的目的）

接着顺次来到解释“站在墙外”等《墙外经》（Tirokuṭṭasutta）的涵义[473]。在说了此（经）排在这里的目的后，我们将解释该义。

此中，虽然此《墙外（经）》（排在这里）并不是依照世尊所开示（经典）的顺序，当知为了显示“在显示了先前在那里由于放逸于奉行各种善业而投生在比地狱及畜生更殊胜的饿鬼之处时，即使投生在那里，也不应放逸于所应做的（诸善法）。”或者为了显示“为了平息韦沙离城（Vesālī,广严城；毗舍离）灾难的诸鬼神灾难而开示的《宝经》（Ratanasutta），然而也有些类似的情况”，因此开示（此经），这是此（经）排在这里的目的。

（随喜论）

接着〔因此〕(pg. 169)解释其义：

“由谁、何处、何时、为什么说《墙外（经）》？

在做解释时，

由于一切依照顺序而成善造（sukatā），

因此，我将以那方式而做（解释）。”

“由谁、何处、何时、为什么说此（经）？”可说为：由世尊所说的；在王舍城（开示的）；【202】在（来到王舍城）的第二天（开示的）；为了（给）马葛特王（Rañña Māgadha,摩揭陀王）随喜（而说的）。为了解说此义，在此我们应当详细的讲述（以下的故事）：

在九十二劫之前，有一座名为咖西（Kāsi）的城市，那里的国王名叫胜军（Jayasena,佳雅谢那），他的王后名叫希莉玛（Sirimā），她怀了名叫菩思（Phussa,弗沙）的菩萨，在出生后顺次地（出家乃至）自觉悟了正自觉。胜军王生起了我执（认为）：“我的儿子出家后成了佛，佛只是我的，法是我的，僧是我的。”一切时只由自己护持，而不给其他人（供养的）机会。世尊的三个同父异母弟弟想（说）：“诸佛出世是为了利益一切世间的，并不是只为了一个人的利益，而我们的父亲不给其他人机会，我们如何才能供养〔护持〕世尊呢？”他们想（说）：“我们想想有什么办法吧！”他们想到了：假如能使边境叛乱那就有可能了。当国王听到了：“边境已经叛乱了。”就派三个儿子去平息边境（的叛乱）。他们平息后就回来了。国王很满意，就给他们愿望（说）：“你们所想要的，就可以领取。”他们说：“我们想要护持世尊。”（国王）说：“除了这个以外，你们领取其他的吧！”他们说：“我们不需要其他的。”“那么你们作了限定才拿取吧！”他们请求七年，国王不给；如此五、四、三、二、一（年）、七个月、五、四（个月），直到请求三个月，国王才给与（说）：“（好的，）你们领取吧！”他们获得了愿望后，非常地欢喜〔满意〕，就前往世尊处，礼敬后，说：“尊者，我们想要护持世尊三个月，尊者，愿世尊(pg. 170)同意我们这三个月雨安居（的供养）！”世尊以默然来同意。

接着，他们派人送信给他们自己【203】地方的负责人（说）：“这三个月我们要供养〔护持〕世尊，你（负责准备）建造寺院等一切护持世尊的所需吧！”在一切完成后，（负责人）他回报（王子）他们。（王子）他们穿着了黄色的衣服，与两千五百位服侍的男子[474]一同引导世尊（以及僧团）来到（自己的）地方，提供寺院，并恭敬地护持。他们有一位长者之子──已婚〔有妻〕的财务官，有信心、净信。他恭敬地布施以佛陀为首的僧团所施之物，那位地方的负责男子接受了之后，与共有一万一千位当地的男子恭敬地安排着布施。在那些地方的（人士）当中，有些人的（信）心退减了，他们对该布施作了障碍，（他们）自己吃了所施法（deyyadhamma,即供养僧团的食物），并把斋堂放火烧了。在自恣（雨安居结束的仪式）之后，王子们向世尊行了大礼敬，并把世尊归还他们的父亲。世尊在回到那里后，即入了般涅槃。

国王、诸王子、那位地方的负责人、那位财务官以及他们的随从〔众〕次第的去世而投生在天界；而那些信心退减的人则投生在地狱。如此他们两众（一众）从天界（投生）到天界，（一众）从地狱投生到地狱经过了九十二劫。

当在这贤劫（bhaddakappa）咖沙巴（Kassapa,迦叶）佛之时，那些信心退减的人投生为饿鬼。人们指定为与自己有亲戚关系的饿鬼作布施（说）：“愿这（布施的福德回向给）我们的亲戚们（idaṃ amhākaṃ ñātīnaṃ hotu）！”而他们获得了成就（解脱了饿鬼道）。当时，这些饿鬼见了这件事之后，就前往咖沙巴世尊处，问（说）：“尊者，我们是否也能够获得如此的成就呢？”世尊（回答）说：“现在你们无法【204】获得，但在未来将会有一位名为果德玛的佛陀（出世），在那位世尊之时，将有一位名叫宾比萨勒的国王，他是你们九十二劫前的亲戚，他将指定为你们对佛陀做布施，那时你们将能够获得（成就）。”据说，在说如此之时，那些饿鬼犹如（世尊）在说：“明天你们将能够获得（成就）”一般。

当时，在经过了一尊佛之后，我们的世尊出现在世间。那三位王子与他们的两千五百位男子〔随众〕[475](pg. 171)从天界死没，投生在马葛特国的婆罗门家庭，顺次地从仙出家者出了家，成为象头山〔伽耶山〕的三位结发外道[476]；而那位地方的负责男子，即成为宾比萨勒王；那位财务官居士，成为维沙卡（Visākha）大长者〔大银行家〕；他的妻子成为（一位）长者的女儿，名叫法施（Dhammadinnā）；如此其余的一切众人〔随从〕，则投生成为国王的随从。

在我们的世尊出现世间后，经过了七个七日，（接着，）次第地来到巴拉纳西（Bārāṇasī,波罗奈），首先为五比库转了法轮，乃至调伏了有两千五百位随从[477]的三位结发外道，接着来到王舍城。就在当天，使前往（世尊）那里的宾比萨勒王和十一万〔那由他〕的马葛特国之诸婆罗门及居士〔婆罗门的居士〕住立于（体证）入流果〔须陀洹〕。当时，国王邀请明天（将供养）食物，（世尊）同意之后，沙格天帝在前行（说）：

“与先前〔古〕的诸结发者在一起，

以调御而已经调伏，以解脱而已经解脱，

犹如黄金环的金色，世尊进入王舍城。[478]”

在唱颂如此赞偈时，（世尊）进了王舍城，（世尊和僧团）在王宫接受了大供养。那些饿鬼由于期待：“【205】现在国王将指定为我们布施了！现在将指定（为我们布施了）！”而围绕站在那里。然而国王在做了布施之后，只是思考世尊的住处（说）：“世尊能够住在哪里呢？”而没有指定为谁做布施。诸饿鬼由于断了希望，夜间在王宫发出了极为恐怖的叫声。国王害怕、恐惧、惊吓，在夜过天晓，（国王）对世尊説：“我听到如此的声音。尊者，我将会发生什么事情吗？”世尊（回答）説：“大王，不用害怕，没有什么恶事将会发生的。事实上，那是你过去〔古〕亲戚的饿鬼所发出的（声音），他们在一尊佛之间期待而思考着：‘（国王）将指定为我们对佛陀做布施了’(pg. 172)，而昨天你并没有做指定，由于断了希望，所以他们才发出如此恐怖（的叫声）。”（国王）他説：“尊者，假如现在布施，他们能够获得吗？”（世尊回答说：）“是的，大王。”（国王説：）“尊者，那么请世尊今天接受（供养）吧，我将指定为他们做布施！”（当时）世尊同意了。

国王回去王宫准备大供养后，派人通知世尊已到适时。世尊和比库僧一起到了王宫，坐在敷设好的座位上。那些饿鬼也（想着）：“今天我们（将）能获得（成就）”，来到后站在墙外等。世尊使他们（那些饿鬼）的一切显现让国王 （看得见）。当国王在布施供养水（dakkhiṇodaka,所施水——即用来饮用、洗钵及洗手的水）时指定：“愿这（回向给）我的那些亲戚！”就在那刹那，那些饿鬼就生在被莲花所覆盖的莲池中。他们在那里洗浴及饮（水）后，止息了苦恼、疲劳与口渴，而成了金黄色。当国王指定（为他们）布施粥、副食与主食后，就在那刹那，他们生起了天界的粥、副食与主食；当他们食用那些（食物）后，诸根〔五官〕就具足了。当时，当指定（为他们）布施衣服、住处后，【206】他们就生出了天界的衣服、天界的车乘和天界的宫殿、敷具、卧具等种种庄严。凡他们所成就的，世尊决意（让国王）一切都能显现（的看得见）。国王当时非常的欢喜。当世尊已食满足后，为了给马葛特王随喜，而开示了这些《站在墙外》（等）的偈颂。到此已经简略及详细的解说了：“由谁、何处、何时、为什么说《墙外（经）》？解释了那一切”的这本母了。

（解释第一偈）

（Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca;

Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ gharaṃ.

他们站着在墙外，及马路的交接处，

他们站在门柱旁，来到了自己的家。）

现在依次我们将解释这“墙外”（等）的涵义。即是：

在第一偈中：“墙外（tirokuṭṭa）”——是指墙的另一面而说的。

“站着（tiṭṭhanti）”——即排除了坐着等，这是维持站立之词。犹如在说前往城墙的另一面和山的另一面时，而说成“他到城墙外、山外无障碍”一般；这里也是同样的，当站在墙的另一面时，说成了：“站在(pg. 173)墙外”。

“及马路的交接处（sandhisiṅghāṭakesu ca,以及在马路的交接处）”：这里四叉路口称为“交接（sandhi）”，而且即使房屋的交接处、墙壁的交接处和光线的交接处〔窗口〕也（称为交接）；三叉路口称为“交叉路口（siṅghāṭaka）”。与前面的（交接）结合诵在一起，而说成“及马路的交接处”。

“他们站在门柱旁（dvārabāhāsu tiṭṭhanti）”——即靠（近）城门（或）房门的柱子站着。

“来到了自己的家（āgantvāna sakaṃ gharaṃ）”——此中，“自己的家”是指过去亲戚的家，（或者）自己过去曾经是主人而且住过的家；由于他们对这两者是以自己的家想而来的，所以说：“来到了自己的家”。

（解释第二偈）

（Pahūte annapānamhi, khajjabhojje upaṭṭhite;

Na tesaṃ koci sarati, sattānaṃ kammapaccayā.

准备丰盛的食物，饮料、副食与主食，

由于有情的业缘，无人能记得他们。）

如此世尊在显现使国王看见许多饿鬼，他们即使过去未曾住过，但以自己家想而来到以前亲戚的家——宾比萨勒〔频毘娑罗〕的（王）宫，站在墙外、马路的交接处、门柱旁。（他们投生为饿鬼而）受到（如此的痛苦，）是由于嫉妒和悭吝的结果。有些（饿鬼）留着【207】长而蓬乱的须发，暗黑的脸[479]，关节松弛、悬垂，而且肢体〔手脚〕枯瘦、粗恶、污黑，犹如各处被林火所烧过的棕榈树一般。有些（饿鬼）被饥渴所逼，（犹如被钻火木所刺破，）其胃起伏，从口喷出火焰，遍烧着身体。有些（饿鬼）咽喉之管小如针孔，腹部如山形〔相〕，即使获得饮食，想吃也无法吞咽；而且被饥渴所逼迫，但无法享用其他（饮食）之味。有些（饿鬼）互相舔其他有情破了的水疱、脓疱口所流出的血、脓与关节滑液等，在尝之时，如获甘露。（他们的）身体（看起来是）极为难看、丑陋与恐怖的。（所以世尊）说了：“他们站着在墙外，及马路的交接处，他们站在门柱旁，来到了自己的家。（tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca; dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ gharaṃ）”之后，接着〔再〕在显示他们所造之业的可怕时说了：“（准备）丰盛的食物、饮料（pahūte annapānamhi）”（等）的第二首偈颂。

此中，“丰盛（pahute）”——为不少、很多；即“如其所需”而说的。“拔（ba）”音也可以拼成“巴（pa）”[480]音，犹如在“有很多〔富有〕（pahu），但不抚养（父母）[481]”等。有些人把（pahute）诵成“pahūte”和“pahutaṃ”，但这是比较松弛的诵法。(pg. 174)

食物和饮料为“食物、饮料（annapānamhi）”；副食和主食为“副食与主食（khajjabhojje）”，以此显示吃的、喝的、嚼的（及）尝的四种食物。

“准备（upaṭṭhite）”——为接近站着，即给与、准备、混合而说的。

“无人能记得他们〔那些〕有情（na tesaṃ koci sarati sattānaṃ ）”——即母亲、父亲或儿子，没有人记得那些投生在饿鬼界的有情。是什么原因呢？“由于业缘（kammapaccayā）”（的缘故）——即（他们）自己所造的是分为不布施、阻碍〔遮止；妨碍〕布施等吝嗇的【208】业缘，由于该业，使得诸亲戚无法记得他们。

（解释第三偈）

（Evaṃ dadanti ñātīnaṃ, ye honti anukampakā;

Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ.

他们由于有悲悯，如此布施为诸亲；

饮料食物皆清净，殊胜适时与适宜。）

如此世尊在显示即使有不少的食物、饮料等现前，那些饿鬼还是游行着，希望（他们）亲戚：“或许（我们的亲戚）会用某物品指定为我们（做）布施”，然而他们所造的是极为痛苦果报的业缘，所以没有任何亲戚能够记得（指定为他们做布施）时说了：“准备丰盛的食物、饮料、副食与主食，由于有情的业缘，无人能记得他们（pahūte annapānamhi, khajjabhojje upaṭṭhite; na tesaṃ koci sarati, sattānaṃ kammapaccayā）”后，接着〔再〕在赞叹国王指定为投生在饿鬼界的亲戚做布施时说了：“如此布施为诸亲（evaṃ dadanti ñātīnaṃ）”（等）的第三首偈颂。

此中，“如此（evaṃ）”——乃譬喻之词。这有两种结合方式：“即使由于那些有情的业缘无法记得（他们），但由于悲悯而如此为诸亲戚布施”，或“犹如（人们）以清净、殊胜、适时与适宜的饮食为诸亲戚（做）布施；同样的，大王，（你的）布施也是出于悲悯的。”

“布施（dadanti）”——即布施、指定、施与。

“诸亲（ñātīnaṃ）”——即母亲与父亲所结合的（亲戚）。

“他们（ye,凡是）”——即凡儿子、女儿或兄弟们。

“有（honti）”——即存有。

“悲悯（anukampakā）”——即想要利益、寻求益利。

“清净（suciṃ）”——即离垢、好看、悦意、如法、依法获得。

“殊胜（paṇītaṃ）”——即最上的、最胜的。

“适时（kālena）”——即在亲戚的饿鬼们来站在墙外等之时。

“适宜（kappiyaṃ）”——即适当、适合、适于诸圣者所使用的。

“饮料食物（pānabhojanaṃ）”——即饮料和食物；在此是以饮料和食物为首的一切所施法〔布施的物品〕为意趣。

（解释第四前半偈）

（Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo.

“愿这（施与）亲戚们，愿诸亲戚得快乐！”）

如此(pg. 175)世尊在赞叹马葛特王以悲悯为饿鬼的亲戚们布施饮食时说了：“他们由于有悲悯，如此布施为诸亲；饮料食物皆清净，殊胜适时与适宜（evaṃ dadanti ñātīnaṃ, ye honti anukampakā; suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ）”后，接着〔再〕在显示为他们做布施的方法时说了：“愿这（施与）亲戚们（idaṃ vo ñātīnaṃ hotu）”（等）的第四前半偈。

而这（半首偈颂）应当与第三前半偈相结合：“他们由于有悲悯，如此布施为诸亲【209】：‘愿这（施与）亲戚们，愿诸亲戚得快乐！’”由此“‘愿这（施与）亲戚们！’来如此布施”，而非其他方式。在此是以方法之义的“如此（evaṃ）”之字来显示施与的方法〔行相〕。

此中，“这（idaṃ）”——即显示所施之法〔所布施的物品〕。

“vo（未译出）”——只是不变词〔质词〕而已，就如在：“阿奴卢塔，你们是否（kacci pana vo）和合、欢喜……[482]”和“凡诸（yehi vo）圣者[483]”如此等，而不是（用在）所有格（“你们（vo）”的涵义）。

“愿亲戚们（ñātīnaṃ hotu）”——即愿投生在饿鬼界的亲戚们。

“愿诸亲戚得快乐（sukhitā hontu ñātayo）”——即愿投生在饿鬼界的亲戚们享受此快乐！

（解释第四后半偈及第五前半偈）

（ Te ca tattha samāgantvā, ñātipetā samāgatā;

Pahūte annapānamhi, sakkaccaṃ anumodare.

来此聚集诸亡亲，他们来集在此处，

丰富食物并饮料，他们恭敬地随喜：）

如此世尊（在显示）应布施投生在饿鬼界的亲戚们之方法时说了：“愿这（施与）亲戚们，愿诸亲戚得快乐（idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo）”后，接着〔再〕由于在说“愿这（施与）亲戚们”时，并没有由他人所做的业（给与）他人结果，只是由指定（布施）该物品成为亲戚们而有善业的助缘，因此就在（布施）该物品的刹那即产生善业的结果。（世尊）在显示该（义）时说：“他们来此处（te ca tattha）”（等）的第四后半偈和“丰富食物并饮料（pahūte annapānamhi）”（等）的第五前半偈。

其义(pg. 176)如下：在做该布施时，那些诸亡亲（ñātipetā,亲戚的饿鬼）从各处来而聚集（samāgantvā）在此处（tattha,这里），即是集合或在一起而说的。一同地来（这里）为“来集（samāgatā）”，即为了“这些亲戚将指定为我们（的利益）而做布施”的目的而一同前来而说的。

“丰富食物并饮料（pahūte annapānamhi）”——即自己在以丰富的食物和饮料做指定时。

“他们恭敬的随喜（sakkaccaṃ anumodare）”——即在相信业果、不舍恭敬、心无散乱后，以：“愿这布施使我们（得以）利益与快乐！”而欢喜、随喜，生起喜与喜悦。【210】

（解释第五后半偈及第六前半偈）

（Ciraṃ jīvantu no ñātī, yesaṃ hetu labhāmase;

Amhākañca katā pūjā, dāyakā ca anipphalā.

“我们获得之原因，愿我们亲戚长寿！

已对我们做供养，施者并非无果报。”）

如此世尊在显示犹如投生在诸饿鬼界者就在那刹那即产生善业的果报时说了：“来此聚集诸亡亲，他们来集在此处，丰富食物并饮料，他们恭敬的随喜（te ca tattha samāgantvā, ñātipetā samāgatā; pahūte annapānamhi, sakkaccaṃ anumodare）”后，接着〔再〕由依于诸亲戚而领受所生的善业之果，在显示感激那些亲戚们的方式〔行相〕时说了：“愿（我们亲戚）长寿（ciraṃ jīvantu）”（等）的第五后半偈和“已对我们做供养（amhākañca katā pūjā）”（等）的第六前半偈。

其义如下：“愿长寿（ciraṃ jīvantu,愿活得久）”——即愿长的寿命。

“我们亲戚（no ñātī）”——即我们的亲戚们。

“原因（yesaṃ hetu,那些原因）”——即凡依靠的那些原因。

“获得（lābhamase）”——是指（我们）得到；即（他们）自己在说（感激之词）而指出的该刹那即获得成就。（饿鬼）能成功地在布施的刹那产生结果有三种要素：饿鬼们自己随喜、施主们指定（为他们做布施）和应施者〔受施者〕（即是以佛为首的僧团）的成就。在此施主们为殊胜的原因，因此说：“我们获得之原因”。

“已对我们做供养（amhākañca katā pūjā）”——即以“愿这（施与）亲戚们”如此指定此布施及为我们做供养。

“施者并非无果报（dāyakā ca anipphalā）”——即凡在相续做了施舍所成的业，只会如此给与诸布施者该果报，不会没有果报的。

在此（可能有人会问）说(pg. 177)：“只有投生在饿鬼界的亲戚们可以获得或是其他（众生）也能获得吗？”世尊已经回答了生闻婆罗门所问的这个（问题）了，在此我们还有什么可说的呢？（世尊与生闻婆罗门）所说的为：（生闻婆罗门问说：）“果德玛尊者，我们诸婆罗门做布施，并相信所布施的（说）：‘愿这布施能资益（我们）血亲的先亡！愿这布施（我们）血亲的先亡能得受用！’果德玛尊者，这布施是否能资益有血亲的先亡呢？有血亲的先亡是否能受用这布施呢？”

（世尊回答说：）“婆罗门，（只有）在（适当）处[484]是可以资益的，而不是在不（适当）处（ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne）。”

（生闻婆罗门问说：）“果德玛尊者，哪些是（可资益）处，哪些是无法（资益）处呢?”

（世尊回答说：）“婆罗门，在此有人，杀生、……略……、邪见，【211】他身坏命终之后投生地狱。他依诸地狱有情的食物在那里生存，他（依该食物）在那里住立。婆罗门，该布施无法资益处在那里的（有情）。

再者，婆罗门，在此有人，杀生、……略……、邪见，他身坏命终之后投生畜生。它（依）诸畜生有情的食物在那里生存，它（依该食物）在那里住立。婆罗门，该布施无法资益处在那里的（有情）。

再者，婆罗门，在此有人，离杀生、……略……、正见，他身坏命终之后投生人类的朋党……略……投生诸天朋党。他（依）诸天的食物在那里生存，他（依该食物）在那里住立。婆罗门，该布施无法资益处在那里的（有情）。

再者，婆罗门，在此有人，杀生、……、邪见，他身坏命终之后投生到饿鬼界。他（依）诸饿鬼界有情的食物(pg. 178)在那里生存，他（依该食物）在那里住立，或者当有他在此世的朋友、友人、血亲施与时，他即依此在那里生存，他（依）此在那里住立。婆罗门，这是可能的，该布施可以资益处在那里的（有情）。”

（生闻婆罗门问说：）“果德玛尊者，假如血亲的先亡并没有投生在那里，谁受用该布施呢?”

（世尊回答说：）“婆罗门，其他投生在那里的血亲先亡受用该布施。”

（生闻婆罗门问说：）“果德玛尊者，假如血亲的先亡并没有投生在那里，也没有其他血亲的先亡投生在那里，谁受用该布施呢?”

（世尊回答说：）“婆罗门，这是不可能〔无处〕、这是不会发生的〔无余〕，在这长时〔在这么长久的生死轮回里〕（不会）没有先亡的血亲（投生）在那里。而且，婆罗门，施者并非没有果报的。[485]”【212】

（解释第六后半偈及第七偈）

（Na hi tattha kasi atthi, gorakkhettha na vijjati;

Vaṇijjā tādisī natthi, hiraññena kayokayaṃ.

Ito dinnena yāpenti, petā kālaṅkatā tahiṃ.

那里既没有农耕，那里也没有牧牛，

同样的没有贸易，也没有黄金买卖。

由此布施而赡养，亡故在那的饿鬼。）

如此世尊在显示马葛特王其投生于饿鬼界的过去亲戚们依于（国王）而成就的感谢说：“大王，你的这些亲戚们由于你的布施而成就，（他们）欢喜地如此赞叹”而说了：“我们所得之原因，愿我们亲戚长寿！已对我们做供养，施者并非无果报（ciraṃ jīvantu no ñātī, yesaṃ hetu labhāmase; amhākañca katā pūjā, dāyakā ca anipphalā）”后，接着〔再〕在显示那些投生在饿鬼界者除了从此界〔人间〕所布施的来赡养外，没有其他农耕、牧牛等获得成就的原因时说了：“那里既没有农耕（na hi tattha kasi atthi）”（等）的第六后半偈和“同样的没有贸易（vaṇijjā tādisī natthi）”（等）的第七首偈颂。

以下是该义的解释：大王，在饿鬼界那里（tattha），没有（na hi atthi）使那些饿鬼能够依靠获得成就的农耕（kasi）。

“那里也没有牧牛（gorakkhettha na vijjati）”——不仅没有农耕，在饿鬼界那里也没有使他们能够(pg. 179)依靠获得成就的牧牛。

“同样的没有贸易（vaṇijjā tādisī natthi）”——同样的，也没有使他们能够获得成就原因的贸易。

“也没有黄金买卖（hiraññena kayākayaṃ）”——同样的，在那里也没有使他们能够获得成就原因的黄金买卖。

“由此布施而赡养，亡故在那的饿鬼（ito dinnena yāpenti, petā kālagatā tahiṃ）”——即只是由这里的亲戚、朋友或同伴的布施而使他们的自体存活。

“饿鬼（petā,诸饿鬼）”——即投生在饿鬼界的诸有情。

“亡故（kālagatā）”——自己已到死亡之时；或者诵成：“kālakatā”，即死亡、去世的涵义。

“在那（tahiṃ）”——即在那饿鬼界。

（解释第八及第九偈）

（Unname udakaṃ vuṭṭhaṃ, yathā ninnaṃ pavattati;

Evameva ito dinnaṃ, petānaṃ upakappati.

Yathā vārivahā pūrā, paripūrenti sāgaraṃ;

Evameva ito dinnaṃ, petānaṃ upakappati.

犹如高处的雨[486]水，向着低处而运流；

如是由此的布施，得以资益诸饿鬼！

犹如充满的流水，得以遍满于大海；

如是由此的布施，愿能资益诸饿鬼！）

如此（世尊）说了：“由此布施而赡养，亡故在那的饿鬼（ito dinnena yāpenti, petā kālaṅkatā tahiṃ.）”后，现在以譬喻来阐明该义，而说了：“（犹如）高处的雨水（unname udakaṃ vuṭṭhaṃ）”（等）的这两首偈颂。

其涵义为：犹如（yathā）乌云下雨在高处（unname）、陆地、小丘之土地部分的（雨）水向着低处运流（udakaṃ ninnaṃ pavattati），即流、到、达土地部分的山谷、低洼处；同样的〔如是〕（evameva），【213】由此（ito）所做的布施（dinnaṃ），得以资益（upakappati）、生起、显现〔助益〕诸饿鬼（petānaṃ）。饿鬼界就如水所流的低洼处；布施的资益就如所流的水，如说：“婆罗门，这是可能的，该布施可以资益处在那里的（有情）。”并且犹如（yathā）溪谷、小溪、溪流、支流、小水池、大湖泊所汇合的流水（vārivahā）充满（pūrā）了大河后遍满（paripūrenti）了大海（sāgaraṃ）；同样的〔如是〕（evaṃ），由此（ito）所做的布施（dinnaṃ），以前面所说的方式得以资益诸饿鬼（petānaṃ upakappati）。

（解释第十偈）

（Adāsi me akāsi me, ñātimittā sakhā ca me.

Petānaṃ dakkhiṇaṃ dajjā, pubbe katamanussaraṃ.

“他曾施我为我做，是我的亲友同伴。”

忆及先前他所做，应为饿鬼行布施。）

如此世尊以譬喻来阐明：“由此布施而赡养，亡故在那的饿鬼（ito dinnena yāpenti, petā kālagatā tahiṃ）”的此义后，接着〔再〕由于那些饿鬼期望有所获得（而想）：“我们由此将获得某物”而来到亲戚的家，然而他们并无法乞求：“请给我们这个！”因此在显示唤起良家之子(pg. 180)应当为他们做布施的回忆之事时说了：“他曾施我（adāsi me）”（等）的这首偈颂。

其涵义为：（他）曾经给我此钱财或稻谷（为“他曾施我（adāsi me）”）；以及（他）曾经亲自致力为我做此事（为“为我做（akāsi me）”）。母亲与父亲所结合的（亲戚）为“（我的）亲戚（ñāti）”；亲爱而可以作避难处者为“朋友（mittā me,我的朋友）”；如此和我一起在尘土中嬉戏者为“同伴（sakhā me,我的同伴）”。

如此在回忆起一切应为诸饿鬼行布施（petānaṃ dakkhiṇaṃ dajjā）而当做布施。（有些）其他人把（“petānaṃ dakkhiṇaṃ dajjā”）诵成“petānaṃ dakkhiṇā dajjā”。其涵义为：应当施与为“应布施（dajjā）”。是指什么呢？即由于忆起“他曾施我”等方式来回忆起过去为我做的而为饿鬼们（做）布施而说的。当知主格（的anussaraṃ）乃是具格〔作格〕的（anussaratā）的范围（结果）。

（解释第十一偈）

（Na hi ruṇṇaṃ vā soko vā, yā caññā paridevanā;

Na taṃ petānamatthāya, evaṃ tiṭṭhanti ñātayo.

不要哭泣勿忧愁，不要任何的悲泣！

处在如此的亲戚，对那饿鬼无利益。）

如此世尊在显示为诸饿鬼从事布施原由的回忆之事（例子）时说了：“‘他曾施我为我做，是我的亲友同伴。’忆及先前他所做，应为饿鬼行布施（adāsi me akāsi me, ñātimittā sakhā ca me. petānaṃ dakkhiṇaṃ dajjā, pubbe katamanussaraṃ）”【214】后，接着〔再〕在显示为去世的亲戚而处于哭泣、忧愁等，不但对他们没有任何的利益；他们的哭泣、忧愁等，只会自我痛苦，而无法为诸饿鬼产生任何利益时说了：“不要哭泣（na hi ruṇṇaṃ vā）”（等）的这首偈颂。

此中，“哭泣（ruṇṇaṃ）”——是指哭、哭泣、落泪；以此显示身体的苦迫。

“忧愁（soko）”——是指忧愁、悲愁；以此显示心的苦迫。

“悲泣（paridevanā）”——是指由于被亲戚的不幸所触击而哀嚎：“我的独子，（你）在哪里啊！[487]”“亲爱的啊！”“可爱的啊！”如此等方式来赞叹其德；以此显示语词的苦迫。

（解释第十二偈）

（Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;

Dīgharattaṃ hitāyassa, ṭhānaso upakappati.

做了这样的布施，施与僧团善住立，

对于长夜有利益，立刻即能得资益[488]。）

如此(pg. 181)世尊显示了哭泣、忧愁以及其他的悲泣，这一切对饿鬼们并没有利益，只是自我痛苦而已；哭泣等对处在如此的亲戚（evaṃ tiṭṭhanti ñātayo）是没有利益的情况后，接着〔再〕在显示马葛特王所做布施的有利的情况时说了：“（做了）这样的布施（ayañca kho dakkhiṇā）”（等）的这首偈颂。

其涵义为：大王，今天你指定为自己的亲戚做了这个布施，由于僧团是无上的福田，因此由僧团而善住立，对那些饿鬼能资助长久〔长夜〕的利益；即（获得）成就、有结果而说的。

（此中的）“资益（upakappati）”是指即刻的资益──只在刹那即资益而不是久〔延迟〕的；犹如刹那的辩才而说为：“如来的辩是即刻的”。同样的，这里是以该刹那即资益，而说成即刻的资益。或者（“资益,upakappati”是指所处之处的资益，）即（如）在：“婆罗门，这是可能的，该布施能资益处在那里（的众生）”所说的，能资益处在分为饥渴饿鬼（khuppipāsika）、食他吐出物饿鬼（vantāsa）、他施活命饿鬼（paradattūpajīvi）和烧渴饿鬼（nijjhāmataṇhika）那里（的饿鬼）而说的。犹如在给与一个大钱（kahāpaṇa）时，在世间说成【215】：“（他）给一大钱。”而对于此义的解说，“资益”是指显现、生起而说的。

（解释第十三偈）

（So ñātidhammo ca ayaṃ nidassito,

petāna pūjā ca katā uḷārā.

Balañca bhikkhūnamanuppadinnaṃ,

tumhehi puññaṃ pasutaṃ anappakanti.

已经示此亲戚法，供养饿鬼实广大，

布施比库威力强，你们福德实非小。）

如此世尊在显示国王由做了布施的有利情况时说了：“做了这样的布施，施与僧团善住立，对于长夜有利益，立刻即能得资益（ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā; dīgharattaṃ hitāyassa, ṭhānaso upakappati）”后，接着〔再〕，由于已经指出做此布施为诸亲戚对亲戚们应做的义务、工作之亲戚法；或者其所做的也可以教〔指示〕很多人（说）：“你们诸亲戚也应当如此圆满对亲戚们应做的义务、工作之亲戚法，而不要无益的哭泣等，那是自我的痛苦而已。”而且为诸饿鬼所做的供养（其结果）是广大的，能使饿鬼们证得天界的成就；并且以食物、饮料等对以佛陀为首的僧团做供养，使令满足，由诸比库的悲悯等德的眷属之力，及所生施舍之思，其福德是(pg. 182)不小的；因此，世尊在以如实诸德来赞叹国王时，以：“已经示此亲戚法（so ñātidhammo ca ayaṃ nidassito）”（等）的这首偈颂来做为开示的终结。或者，[489]以“已经示此亲戚法（so ñātidhammo ca ayaṃ nidassito）”此偈句，世尊由说法来教导国王；即显示亲戚法为这里的教导。

“供养饿鬼实广大（petāna pūjā ca katā uḷārā）”——即以此（赞叹）来劝导（指定为先亡做布施）。

“广大（uḷārā）”——为赞叹（之词）；即鼓励在此一再地作供养。

“布施比库力量强（balañca bhikkhūnamanuppadinnaṃ）”——以此来鼓励（他）；即在此以“（供养比库僧团等）如此种类[490]布施的力量”来激励其能力以增长在此布施的力量。

“你们福德实非小（tumhehi puññaṃ pasutaṃ anappakanti）”——以此来使（他）欢喜；当知称赞其所追求的福德是（令人）喜悦的，在此以如实之德来赞叹【216】使生欢喜。

在开示结束时，由于对所解说的投生饿鬼界之过患（产生）悚惧心而如理精勤，有八万四千生物（证得）法现观。在第二天，世尊也再为诸天、人开示此《墙外（经）》；如此直到第七天，也同样的（有八万四千生物证得）法现观。

《阐明胜义》——（诸）小的注释

《墙外经》的解释已结束

VIII

伏藏经注

Nidhikaṇḍasuttavaṇṇanā

（Nidhiṃ nidheti puriso, gambhīre odakantike.

Atthe kicce samuppanne, atthāya me bhavissati.

有人藏宝藏，深埋近水穴，

“有事需用时，将可资益我：

Rājato vā duruttassa, corato pīḷitassa vā;

Iṇassa vā pamokkhāya, dubbhikkhe āpadāsu vā.

Etadatthāya lokasmiṃ, nidhi nāma nidhīyati.

向国王诬告，被盗贼掠夺，

为借债脱困，饥馑、灾难时。

为这些目的，谓世间藏宝。”

Tāvassunihito santo, gambhīre odakantike;

Na sabbo sabbadā eva, tassa taṃ upakappati.

即使善贮藏，深在近水穴，

并非一切时，能资助一切。

Nidhi vā ṭhānā cavati, saññā vāssa vimuyhati;

Nāgā vā apanāmenti, yakkhā vāpi haranti naṃ.

藏宝处消失，或记忆忘失，

被龙所除去，夜叉所带走；

Appiyā vāpi dāyādā, uddharanti apassato;

Yadā puññakkhayo hoti, sabbametaṃ vinassati.

被不肖子嗣，偷走而不见，

当他福尽时，一切即消失。

Yassa dānena sīlena, saṃyamena damena ca;

Nidhī sunihito hoti, itthiyā purisassa vā.

男子或女人，布施或持戒，

自制或调伏，为善贮伏藏。

Cetiyamhi ca saṅghe vā, puggale atithīsu vā;

Mātari pitari cāpi, atho jeṭṭhamhi bhātari.

对塔或僧团，个人或宾客，

母亲或父亲，或者对长兄，

Eso nidhi sunihito, ajeyyo anugāmiko;

Pahāya gamanīyesu, etaṃ ādāya gacchati.

此善贮伏藏，无能胜、随行；

舍此生而去，唯带此随行。

Asādhāraṇamaññesaṃ, acorāharaṇo nidhi;

Kayirātha dhīro puññāni, yo nidhi anugāmiko.

不与他人共，不被贼盗宝，

所造坚固福，为其随行宝。

Esa devamanussānaṃ, sabbakāmadado nidhi;

Yaṃ yadevābhipatthenti, sabbametena labbhati.

这是天与人，与一切欲宝，

凡是所愿者，能得此一切。

Suvaṇṇatā susaratā, susaṇṭhānā surūpatā.

Ādhipaccaparivāro, sabbametena labbhati.

美容及美声，美形并美色，

权力与随从，能得此一切。

Padesarajjaṃ issariyaṃ, cakkavattisukhaṃ piyaṃ;

Devarajjampi dibbesu, sabbametena labbhati.

地方王主权，转轮王喜乐，

天界的天王，能得此一切。

Mānussikā ca sampatti, devaloke ca yā rati;

Yā ca nibbānasampatti, sabbametena labbhati.

人间的成就，天界的快乐，

涅槃的成就，能得此一切。

Mittasampadamāgamma, yonisova payuñjato.

Vijjā vimutti vasībhāvo, sabbametena labbhati.

朋友得成就，致力于如理，

明解脱自在，能得此一切。

Paṭisambhidā vimokkhā ca, yā ca sāvakapāramī;

Paccekabodhi buddhabhūmi, sabbametena labbhati.

无碍解、解脱，声闻巴拉密，

独觉与佛地，能得此一切。

Evaṃ mahatthikā esā, yadidaṃ puññasampadā;

Tasmā dhīrā pasaṃsanti, paṇḍitā katapuññatanti.

如此大利益，即此福成就；

故坚固智者，赞此所造福。）

（排在这里的原因）

现在来到排在《墙外（经）》之后的是“（有人）藏宝藏（nidhiṃ nidheti）”等的《伏藏（经）》（Nidhikaṇḍa）。

“在说了(pg. 183)伏藏（经），排在这里的原因，阐明了开示的缘起，我们将解释其义。”

此中，当知（本经排在）这里的原因如下：当知虽然此《伏藏（经）》（排在这里）并不是依照世尊所开示（经典）的顺序，由于为了互补为随喜而开示的《墙外（经）》，所以（把本经）排在这里；或者以《墙外（经）》来显示了无福的失坏〔失败〕后，为了以此来显示造了诸福的成就，所以把此（经）排在这里。这是此（经）排在这里的原因。

（开示此经的缘起）

开示（此经）的缘起如下：

据说，在沙瓦提城有一位（大）地主〔资产家〕，富有、多财〔大财〕、多资产〔大资产〕。他居家而有信心、净信，心离了悭〔吝啬〕垢。有一天，他对以佛陀为首的比库僧团做了布施。当时，国王需要钱财，他派一个人到他的面前（说）：“（你）去，并把某某地主带来！”他前往后对该地主说：“居士，国王在叫你！”地主以具备信等德【217】的心对以佛陀为首的比库僧团做供养食物时，对（该遣使）说：“男子，你先走，随后我将（跟着）来，现在我正在藏宝藏！”当时，当世尊食已满足，在为该地主随喜时，为了显示该福成就的胜义伏藏，说了：“有人藏宝藏”（等）的这些偈颂。这是开示（此经）的缘起。

如此即：“将说伏藏（经）排在这里的原因，阐明了开示的缘起，我们将解释其义。”

（解释第一偈）

（Nidhiṃ nidheti puriso, gambhīre odakantike.

Atthe kicce samuppanne, atthāya me bhavissati.

有人藏宝藏，深埋近水穴，

有事需用时，将可资益我：）

此中，“有人藏宝藏（nidhiṃ nidheti puriso）”：被贮藏为“宝藏（nidhi）”，即被贮置、保护、守护的（财宝之）涵义。该（宝藏）有不动的（thāvaro）、可走动的（jaṅgamo）、靠肢体的（aṅgasamo）（及）随行的（anugāmiko）四种。

此中，“不动的（thāvaro）”：是指（埋）在地下、（放在阁楼等）高处〔高空处〕（的财物），或黄金(pg. 184)、金子、田、土地，或者其他如此没有威仪路〔不会自己走动〕的（资产），这（称为）固定的宝藏。

“可走动的（jaṅgamo）”：是指婢、奴、象、牛、马、驴、山羊、鸡、猪，或者其他如此与威仪路相应〔能够走动〕的（资产），这（称为）可走动的宝藏。

“靠肢体的（aṅgasamo）”：是指工作处〔领域〕、技术处〔领域〕、明处〔科学发展〕、多闻〔博学〕，或者其他如此学习之后，犹如肢体所取的一般，与自己〔自体〕相系〔结合〕的（资产），这（称为）靠肢体〔智慧〕的宝藏。

“随行的（anugāmiko）”：是指布施所成、戒所成、修习所成、听法所成、说法所成的福，或者其他如此能给与可意之果的福，犹如能随行到各处一般，这（称为）随行（至来世）的宝藏。而放着不动的（资产）为这里（宝藏）的意趣。

“藏（nidheti）”——即放置、收藏、守护。

“人（puriso,男子）”——即人类。然而即使男子、女人、般达卡〔paṇḍaka,半择咖；黄门〕也会想要藏宝藏的，只是在此是以男子为首而作的开示。从义理上，当知他们都应与这里相结合的。

“深埋近水穴（gambhīre odakantike）”——可使潜入的涵义为“深（gambhīra）”。接近水的状态为“近水穴（odakantika）”。有深的但不是近水穴，如在沙漠地面有百人〔百丈〕（深）的井；有近水穴但不是深的，如在低洼沼泽有一、两张手（深）的坑；有既深且又是近水穴的【218】，如在丛林〔沙漠〕的地面挖掘乃至： “现在水将出来了”的井。这：“深埋近水穴”即关于该（第三种）而说的。

“有事需用时（atthe kicce samuppanne）”——不离去利益为“需用（attha）”；即带来利益、带来益利而说的。所应做的为“有事（kicca）”——即有某应做的（事）而说的。生起为“samuppanna（发生-未译出）”——即有所应做的（事）现前而说的。而在那有事需用时（atthe kicce samuppanne）。

“将可资益我（atthāya me bhavissati）”——这显示伏藏的目的。他贮藏该（宝藏）的利益为：“当有某事情发生时，将能为我带来利益，它将能为我达成该事。”当知在有事发生时，那（伏藏）即有达成该事的资助〔利益〕。

（解释第二偈）

（Rājato vā duruttassa, corato pīḷitassa vā;

Iṇassa vā pamokkhāya, dubbhikkhe āpadāsu vā.

Etadatthāya lokasmiṃ, nidhi nāma nidhīyati.

向国王诬告，被盗贼掠夺，

为借债脱困，饥馑、灾难时。

为这些目的，谓世间藏宝。）

如此（世尊）为了显示伏藏的目的而显示了达到（该）资益的意趣后；现在为了显示离去不利的意趣时说了：“向国王(pg. 185)诬告，被盗贼掠夺，为借债脱困，饥馑、灾难时（rājato vā duruttassa vā; iṇassa vā pamokkhāya, dubbhikkhe āpadāsu vā）”。

其涵义为：当知在“将可资益我（atthāya me bhavissati）”与“为借债脱困（iṇassa vā pamokkhāya）”两句所说的“将可（bhavissati）”与“脱困（pamokkhāya）”当依所生成的而结合在一起。在此的结合为：人（们）藏宝藏不只是“将可以资益我”而已，（他也可能在藏宝藏时想：）当有敌人或敌友以：“这个人是盗贼”、“（这个人）是奸夫”，或“（这个人）是逃税者〔税处〕”如此等方式来诬告（duruttassa）我时，（我）将能够从国王（rājato）（那里）脱困。诸盗贼（corato）以破坏（门）锁来偷取财物或以威胁生命来掠夺（pīḷitassa,逼迫）（说）：“给我这么多黄金、金子”时，我将能够从盗贼脱困。假如有诸债主来催讨我（说）：“请还债来”时，我将能够对所催讨的借债（iṇassa vā）脱困（pamokkhāya）。当在饥馑之时，收成不好，难得食物〔团食〕，在那时〔那里〕是很难以少许财物来维持生活的，或许我将有如此种类的饥馑（dubbhikkhe）【219】；当有灾难发生时，或有火（灾）、水（灾）、不肖子嗣，或许我将会发生如此的灾难（āpadāsu），（为了这些目的，）所以人们藏宝藏。

如此（世尊开示了）以达到（该）资益的意趣及离去不利的意趣之两首偈颂来显示伏藏的目的后，现在在对那两种目的作结论时说了：“为这些目的，谓世间藏宝（etadatthāya lokasmiṃ, nidhi nāma nidhīyati）”。

其涵义为：这以“将可资益我（atthāya me bhavissati）”与“向国王诬告（rājato vā duruttassa）”如此等来显示达到（该）资益及离去不利；“为这些目的（etadatthāya）”、为了这些生成的目的，在这器〔空间〕世间有人放置、贮藏黄金、金子等，“谓世间藏宝（nidhi nāma nidhīyati）”。

（解释第三偈）

（Tāvassunihito santo, gambhīre odakantike;

Na sabbo sabbadā eva, tassa taṃ upakappati.

即使善贮藏，深在近水穴，

并非一切时，能资助一切。）

现在(pg. 186)由于如此藏宝藏只有具福者他才能有好的助益之意趣，而不是其他人，因此（世尊）在阐明该义时说了：“即使善贮藏，深在近水穴，并非一切时，能资助一切（tāvassunihito santo, gambhīre odakantike; na sabbo sabbadā eva, tassa taṃ upakappati）”。

其涵义为：他的藏宝“即使善贮藏（tāvassunihito santo）”，即使是善的挖掘后而放置的而说的。是如何的善呢？“深在近水穴（gambhīre odakantike）”——即乃至贮藏在称为深在接近水的（坑），则称为 “善的”。

“并非一切时，能资助一切（na sabbo sabbadā eva, tassa taṃ upakappati）”——该人〔男子〕贮藏了并无法在一切时资益、成就该一切（上面）所说的当做之事而说的，有时能够资益，有时则无法资益。而当中的“taṃ（该-未译出）”——当知为只是为了满足句子的不变词，就如在：“犹如该（taṃ）不放逸者的精勤〔热忱〕[491]”如此等的（taṃ）一般；或者在性别上做了改变，本来应当说“so（他）”的，而说成了“taṃ（她）”。在如此说时，该义是容易发觉的。

（解释第四、五偈）【220】

（Nidhi vā ṭhānā cavati, saññā vāssa vimuyhati;

Nāgā vā apanāmenti, yakkhā vāpi haranti naṃ.

Appiyā vāpi dāyādā, uddharanti apassato;

Yadā puññakkhayo hoti, sabbametaṃ vinassati.

藏宝处消失，或记忆忘失，

被龙所除去，夜叉所带走；

被不肖子嗣，偷走而不见，

当他福尽时，一切即消失。）

如此（世尊）说了：“并非一切时，能资助一切”后，现在在显示那些无法资助的原因时说了：“藏宝处消失，或记忆忘失，被龙所除去，夜叉所带走，被不肖子嗣，偷走而不见（nidhi vā ṭhānā cavati, saññā vāssa vimuyhati; nāgā vā apanāmenti, yakkhā vāpi haranti naṃ; appiyā vāpi dāyādā, uddharanti apassato）”。

其涵义为：在善贮藏处的该宝藏（nidhi vā）可能从该处消失（ṭhānā cavati）、不见、离去，即使是无思的〔不是有心识的动物〕（金、银等宝藏），在福尽时也会到其他处去的。

“或记忆忘失（saññā vāssa vimuyhati）”——他（忘记）而不知道该藏宝藏的处所了。

或因福尽所催促〔激励〕，被龙（nāgā vā）把该宝藏除到其他处去（apanāmenti）。

“夜叉所带走（yakkhā vāpi haranti）”——或因（夜叉）想要而(pg. 187)拿走了。

或者有不肖〔不爱〕子嗣（appiyā vāpi dāyādā）挖掘地后，偷走该宝藏而不见了（ uddharanti apassato）[492]。

如此由于（藏宝）处消失等这些原因，使他的宝藏无法资益。

如此（世尊）说了在共认的世间由于（藏宝）处消失等无法资益的原因后，现在在显示这些原因的根本状态，而且仅是单一原因即是称为“福尽”时说了：“当他福尽时，一切即消失（yadā puññakkhayo hoti, sabbametaṃ vinassati）”。

其涵义为：在生成财物成就的福尽（puññakkhayo）了之时，导致给财物消失做了非福的机会之处，使得这一切（sabbametaṃ）已贮藏的宝藏所生的黄金、金子等财物都将消失（vinassati）了。

（解释第六偈）

（Yassa dānena sīlena, saṃyamena damena ca;

Nidhī sunihito hoti, itthiyā purisassa vā.

男子或女人，布施或持戒，

自制或调伏，为善贮伏藏。）

如此世尊说了即使以各种意趣〔目的〕贮藏（宝藏），而该意趣由于各种消失法使得在共认的世间之藏宝无法资益后，现在为了显示福成就的胜义伏藏，在显示为了给该地主随喜而开始（开示）的这部《伏藏（经）》时说了：“男子或女人，布施或持戒，自制或调伏，为善贮伏藏（yassa dānena sīlena, saṃyamena damena ca; nidhī sunihito hoti, itthiyā purisassa vā）”。【221】

此中，“布施（dānena）”——当取在（《吉祥经》的）“布施与法行”那里所说的（解释）方式。

“持戒（sīlaṃ,戒）”——为身（与）语的不违犯；或者五支、十支、巴帝摩卡律仪等一切戒，为这里 “戒”的意趣。

“自制（saṃyamo）”——抑制、自制[493]；即遮止心到各种所缘而说的；这是定的同义词。当自制拥有：“手的自制、脚的自制、语的自制，有最上的自制[494]”，即称为在此最上的自制。其他（导师）则说：抑制、自制，即说为“防护”；这是根律仪的同义词。

“调伏（damo）”——调伏；即寂止烦恼而说的；这是慧的同义词。慧有些处称为(pg. 188)慧，如在：“欲听闻者获得慧[495]”如此等；有些处（称）为法，如在：“谛〔真实〕、法、坚固、施舍[496]”如此等；有些处（称）为调伏，如在：“假如没有比谛〔真实〕、调伏、施舍、忍耐更（殊胜）的[497]”等。

如此在了知了布施等之后，现在当知这首偈颂的要义〔聚义〕如下：凡男子或女人以布施、持戒、自制与调伏这四法，犹如以黄金、金子、珍珠、摩尼〔宝珠〕，或把黄金等放入在一处〔一个地方〕所贮藏的财物所成之宝藏一般；同样的，对福所成的宝藏与在一心相续对（佛）塔等对象〔事〕做布施等，善做那些（布施等），则成为善贮藏。

（解释第七偈）

（Cetiyamhi ca saṅghe vā, puggale atithīsu vā;

Mātari pitari cāpi, atho jeṭṭhamhi bhātari.

对塔或僧团，个人或宾客，

母亲或父亲，或者对长兄。）

如此世尊以“布施（yassa dānena）”（等）这首偈颂来显示福成就的胜义宝藏后，现在在显示所贮藏处善贮伏藏的该事〔对象〕时说了：“对塔或僧团，个人或宾客，母亲或父亲，或者对长兄（cetiyamhi ca saṅghe vā, puggale atithīsu vā; mātari pitari cāpi, atho jeṭṭhamhi bhātari）”。

此中，可被堆积为“塔（cetiyaṃ）”，即应被供养〔礼敬〕而说的；或者被堆积的为“塔”。这（塔）有三种，【222】即受用塔、指示〔代表〕塔及舍利塔。此中，菩提树为受用塔；佛像为指示〔代表〕塔；有舍利室（且里面放）有舍利的塔为舍利塔。

“僧团（saṅgha）”——即以佛陀为首等的某一（种僧团）。

“个人（puggala）”——即以在家、出家等的某一（种个人）。

他没有止住（处），或在当天来的[498]为“宾客（atithi）”；这即是在（他）来的该刹那即应招待〔这即是在该刹那来的客人〕的同义词。其余的则与所说的相同。

如此在了知了（佛）塔等（义）之后，现在当知这首偈颂的要义〔聚义〕如下：该伏藏称为“善贮藏”，即在这些事〔对象〕是善贮藏。为什么呢？由于能够带来〔生起〕长久〔长夜〕可爱之果的缘故；即使对（佛）塔小小布施，即能获得长久〔长夜〕可爱之果。如说：

“以一朵花(pg. 189)供养后，就在八亿劫当中，

我不知道恶趣，这是布施花的果[499]。”

“假如施舍少量的快乐，将可见到大的快乐〔若舍于小乐，得见于大乐〕。[500]”

如此当知在《布施清净 （经）》（Dakkhiṇāvisuddhisutta）[501]、《韦拉玛经》（Velāmasutta）[502]等所说的方法，对僧团等对象所作布施之果的分类。犹如在对（佛）塔等布施显示所产生的胜妙之果；在一切处各个致力〔发勤〕后，即以行持及止持（等）的戒，以佛随念（等）的自制，以对该对象〔事〕观〔维巴沙那〕、作意、省察的调伏，当知同样的也能产生胜妙之果。

（解释第八偈）

（Eso nidhi sunihito, ajeyyo anugāmiko;

Pahāya gamanīyesu, etaṃ ādāya gacchati.

此善贮伏藏，无能胜、随行；

舍此生而去，唯带此随行。）

如此世尊显示了以布施等来贮藏分成（供养佛）塔等对象〔事〕的福所成宝藏〔福藏〕后，现在在显示这些对象〔事〕的善贮伏藏与深埋近水穴的宝藏之差别时说了：【223】“此善贮伏藏，无能胜、随行；舍此生而去，唯带此随行（eso nidhi sunihito, ajeyyo anugāmiko; pahāya gamanīyesu, etaṃ ādāya gacchati）”。

此中，在指出前（首偈颂）句中以该布施等的善贮伏藏时为“此善贮伏藏（eso nidhi sunihito）”。

“无能胜（ajeyyo）”——即不可能被他人打败后捕捉[503]。也诵成：“acceyyo（ajjeyyo）”——它应当被尊敬、值得尊敬；即应当积集〔聚集〕希求于利益与快乐的涵义。而且在这种诵法以“此伏藏应尊敬（eso nidhi acceyyo）”结合后，再以“为什么（kasmā）”接着来指出后，接着应结合：“由于善贮藏随行（yasmā sunihito anugāmiko）”。此外，所说的善贮藏应被尊敬性，而不是善贮藏的当被尊敬（sunihito accanīyo），因此那只是已被尊敬的（accito eva hi so）。

随着而行为“随行（anugāmiko）”；即使（在死后）在到了他世〔来世〕时，也不会舍弃所该给与之果的涵义。

“舍此生而去，唯带此随行（pahāya gamanīyesu, etaṃ ādāya gacchati）”——在死亡现前之时，在舍弃了一切财物而去之时，是带〔持〕此（福的）宝藏到他世去的。据说是这个涵义，但那并非如此。为什么呢？因为财物(pg. 190)是不应带去的，所以那些财物是应当舍弃而不应带去的；所当前往的为（投生）各殊胜的趣。假如有此涵义的话，则可说成“由舍弃财物，当前往殊胜的趣”了。因此，当知在此的涵义为：以“藏宝处消失”如此等（所说的）方式，在死亡（来临）舍弃了财物而前往时，唯带此随行；那（福业）是随行（到来世）而不舍弃的。此中有“在应当前往（gamanīyesu）”，在此为“在当前往（gantabbesu）”的涵义，而不是“在前往时（gacchantesu）”，那并非绝对可取的。犹如：“圣出离（ariyā niyyānikā）[504]”，在此为出离〔导出〕的涵义，而非应当出离；同样的，在此是“在前往时”的涵义，而不是“应当前往”。或者由于在这死亡之时，有些想要布施，然而无法〔不得〕拿到〔摩触到〕财物，所以他首先应当以身体【224】舍弃该财物，后来以心离去希求所当前往，即应当超越（它们）而说的。因此，当知该财物是先以身体舍弃，后来则以心而所当前去，如此为这里的涵义。前义是以处格来指明：舍弃所当去的财物，在从此取出这一种丰富的福藏后[505]，带到（他世）去；后义是以名词对（其他）名词特相的处格，用以所当前去财物的名词来取对这所当前去宝藏的名词作标相。[506]

（解释第九偈）

（Asādhāraṇamaññesaṃ, acorāharaṇo nidhi;

Kayirātha dhīro puññāni, yo nidhi anugāmiko.

不与他人共，不被贼盗宝，

所造坚固福，为其随行宝。）

如此世尊显示了这福藏与深埋近水穴的宝藏之差别后，再犹如商人对买客赞美自己货物之德，以促成购买（更）多的货物一般；（世尊）在赞叹自己所开示的福藏之德，以激励诸天与人（造作）福藏时说了：“不与他人共，不被贼盗宝，所造坚固福，为其随行宝（asādhāraṇamaññesaṃ, acorāharaṇo nidhi; kayirātha dhīro puññāni, yo nidhi anugāmiko）”。

此中(pg. 191)，“不与他人共（asādhāraṇamaññesaṃ）”——即不与其他人共有〔共通〕（的意思）。（当中）“（asādhāraṇamaññesaṃ）的ma”字，是做为句子连接用的，犹如在“不苦不乐受相应（adukkhamasukhāya vedanāya sampayuttā）”等（的“ma”字）一般。

不被盗贼所偷盗为“不被贼盗（acorāharaṇo）”，即盗贼拿不走的涵义。

可被贮藏为“宝（nidhi,宝藏）”。

如此以（前）两句来赞叹福藏之德后；同样的，在用两（句）来策励时说了：“所造坚固福，为其随行宝（kayirātha dhīro puññāni, yo nidhi anugāmiko）”。

其涵义为：由于称为福藏是不与其他人共通，且不会被盗贼所偷盗的；该宝藏不只是不与（他人）共通与不会被盗贼所偷盗，而且由“此善贮伏藏，无能胜、随行”那里所说的，该宝藏还是随行（到后世）的，以及由于该（随行的）即是福，所以坚固者、具足觉悟、具足坚固之人请造、当造福！

（解释第十偈）

（Esa devamanussānaṃ, sabbakāmadado nidhi;

Yaṃ yadevābhipatthenti, sabbametena labbhati.

这是天与人，与一切欲宝，

凡是所愿者，能得此一切。）

如此世尊以赞叹福藏之德来激励诸天与人后，现在对该激励后而造作福藏之成就（者），在简略地显示它所带来的那些果（报）时说了：“这是天与人，与一切欲宝（esa devamanussānaṃ, sabbakāmadado nidhi）”[507]。【225】

现在由于是以发愿相结合而给与一切所想要〔欲〕的，而不是没有发愿的，如说：“诸居士，假如在行法行、正行时希望：‘希望我在身坏死后，投生到与刹帝力的大堂为伴’者，这是可能的〔有是处的〕，他能够在身坏死后，投生到与刹帝利的大堂为伴的。那是什么原因呢？因为他行法行、正行的缘故。[508]”同样的，“（他）能够以无漏心解脱、慧解脱，就在现法〔当下〕以自己的通智作证后具足住。那是什么原因呢？因为他行法行、正行的缘故。[509]”并且，同样的(pg. 192)，（世尊）说“诸比库，在此有比库拥有信，（拥有）戒，（拥有多）闻，（拥有）舍，拥有慧，他如此（发愿说）：‘希望我在身坏死后，投生到与刹帝力的大堂为伴。’他精勤于该心，决意该心，修习该心；他安住于诸行，并且如此修习、如此多作（修习），即能导致投生那里[510]”如此等。

因此在显示以该各个希求的方式，精勤、决意、修习心的资助之愿望，为该给与一切[511]欲的因时说：“凡是所愿者，能得此一切（yaṃ yadevābhipatthenti, sabbametena labbhati）”。

（解释第十一偈）

（Suvaṇṇatā susaratā, susaṇṭhānā surūpatā.

Ādhipaccaparivāro, sabbametena labbhati.

美色及美声，美形并美貌，

权力与随从，能得此一切。）

现在（世尊）在显示该“能得此一切”所限定的范围时说了：“美色及美声（suvaṇṇatā susaratā）”如此等偈。

此中，在（提到所能得范围五首偈颂中）第一首偈颂的“美色（suvaṇṇatā）”——是指善妙颜色的皮肤、犹如金（色）的皮肤；该福藏能获得此（美色），如说：“诸比库，如来在前世之时，……，由于先前处在人间，不忿怒、少有失望〔多不恼害〕；即使被（人）多所言说〔批评〕【226】也不还嘴〔叱责〕、不忿怒、不苦恼、不对抗〔不顽固〕，并且不会没有因缘而现出忿怒、瞋恚；而且由于布施细致、柔软的敷物、上衣及细致的麻、（细致的）绵、（细致的）绢布、（细致的）毛布。以该所造、所积集的业……在来此世之时，得此大人相，即：有金色、犹如金（色）的皮肤。[512]”

“美声（susaratā）”——是指梵音，（犹如）卡拉維卡（karavīka,迦陵频伽；一种美声鸟）（鸟的）叫（声）；该（福藏）能获得此（美声），如说(pg. 193)：“诸比库，如来在前世之时，……，舍粗恶语，离粗恶语，凡（所说）之语柔和、悦耳，……说如此之语。以该所造、所积集的业……在来此世之时，得此二大人相，即：广长舌及（犹如）卡拉維卡〔迦陵频伽〕叫的梵音。[513]”

“美形（susaṇṭhānā）”——即好的外形；是指各处周围适宜、平整、圆满，即肢体所处之处周围平整、圆满而说的；该（福藏）能获得此（美形），如说：“诸比库，如来在前世之时，……，由于先前处在人间，希求众人利益、希求益利、希求安乐、希求诸轭（yoga,四轭，即：欲贪、有贪、邪见及无明）安稳（而思惟）：‘我如何能增长信，（如何）能增长戒、（多）闻、（施）舍、（智）慧、财物、谷物、田、地、两足、四足（的牲畜）、妻儿、奴仆、亲戚、朋友、亲属呢？’以该（所造、所积集）的业……，得此三大人相，即：上身如狮子、（两）肩间充满、颈部〔两肩〕【227】圆整平满[514]”如此等。以此方式在各处诸经句中也能引用此福宝所能获得其他（善报）的诸例证，由于惟恐太详细了，所以现在我将简略地解释其余的句子。

“美貌（surūpatā）”——在此当知整个身体为“貌（rūpa,色）”，犹如在：“（以骨、筋、肉、皮、肤，）被虚空所围绕，称为‘色’[515]”等一般；该貌的美丽为美貌，即不太高、不太矮、不太瘦、不太胖、不太黑、不太白而说的。

“权力（ādhipacca）”——主权的状态；即刹帝利大堂等的主人状态之涵义。

“随从（parivāro）”——对于在家人为亲属、随从成就；对于出家人为（四）众成就。权力及(pg. 194)随从为“权力与随从”。

而且当中，当知以美色等为身成就，以权力为财物成就，以随从为亲属、随从成就而说的。

“能得此一切（sabbametena labbhati）”——即在该“凡是所愿者，能得此一切”所说的。当知在此即是（所能得范围五首偈颂中的）第一（首偈颂）[516]指出所限定的范围时所说的“美色”等，是能得此一切的。

（解释第十二偈）

（Padesarajjaṃ issariyaṃ, cakkavattisukhaṃ piyaṃ;

Devarajjampi dibbesu, sabbametena labbhati.

地方王主权，转轮王喜乐，

天界的天王，能得此一切。）

如此（世尊）以此偈颂显示了由福的威力，成就诸天与人可获得国王以内的成就后，现在在显示那（天及人）两者王位的成就时说了：“地方王（padesarajjaṃ）”（等）的这首偈颂。

此中，“地方王（padesarajjaṃ）”——即未满整个大地的各个地方之王，即使是一个岛〔洲〕（的王也算地方王）。

主权的状态为“主权（issariyaṃ）”；以此显示为这（赡部〔印度〕）洲的转轮王。

“转轮王喜乐（cakkavattisukhaṃ piyaṃ）”——即可意、可喜、悦意的转轮王乐[517]；以此显示为这四（大洲）的转轮王。

诸天之王为“天王（devarajjaṃ）”；以此显示（犹如在）人间（时）的曼达督（Mandhātu）等的天王。

“天界（api dibbesu）”——以此为天的状态，称为“天界”；即显示（包括）那些投生在天身（在内）的天王。

“能得此一切（sabbametena labbhati）”——就在该“凡是所愿者，能得此一【228】切”所说的，当知在此即是第二（首偈颂）指出所限定的范围时所说的 “地方王”等，是能得此一切的。

（解释第十三偈）

（Mānussikā ca sampatti, devaloke ca yā rati;

Yā ca nibbānasampatti, sabbametena labbhati.

人间的成就，天界的快乐，

涅槃的成就，能得此一切。）

如此（世尊）以此偈颂显示了由福的威力，可获得诸天与人王的成就后，现在在归纳所说（前）两首偈颂的成就，并显示涅槃的成就时说了：“人间的成就（mānussikā ca sampatti）”（等）的这首偈颂。

以下是对此句（义）的解释：这是诸人为“人类”；只是人类为“人间（mānussikā）”。

成功为“成就（sampatti）”。

诸天的世间为天界，而在该“天界（devaloke）”。

“yā（凡-未译出）”——即尽包括而无有剩余（的意思）。

由内自所产生，或由外面的资助（而产生）的喜乐为“快乐（rati）”；此为快乐（或）快乐事的(pg. 195)同义词。

“yā（凡-未译出）”——为不定词。

“ca（及-未译出）”字，为与前面成就相连接〔聚；简略〕之义。

只是涅槃为“涅槃的成就（nibbānasampatti）”。

以下是该义的解释：以“美色”等句谈到了人间的成就及天界的快乐，以及在第三（首偈颂）指出所限定的范围，之后可以由随信行等而证得涅槃的成就，而能得此一切（涅槃的成就等）的。或者凡先前的“美色”等所未提到的：“那些英勇的具念者[518]，……在此住于梵行”，如此等方式所开示而分为慧、聪明等人间的成就，及其他在天界的禅那等快乐，以及如（本偈）所说种类的涅槃之成就，即在此第三（首偈颂指出所限定）的范围，是能得此一切的。如此当知是在此该义的解释。

（解释第十四偈）

（Mittasampadamāgamma, yonisova payuñjato.

Vijjā vimutti vasībhāvo, sabbametena labbhati.

朋友得成就，致力于如理，

明解脱自在，能得此一切。）

如此（世尊）以此偈颂显示了由福的威力，可以由随信行等而证得涅槃的成就后，现在在显示可证得的三明（及）俱分〔两方〕解脱的该方法时说了：“朋友得成就（mittasampadamāgamma）”（等）的这首偈颂。

以下是对此句（义）的解释：成功获得明显之德为“成就（sampadā）”；只是朋友的成就为“朋友成就”，而该朋友成【229】就（mittasampadaṃ）。

“得（āgamma,来）”——即依止。

“如理（yoniso）”——即方法。

“致力于（payuñjato）”——即保持努力。

由此而了知为“明”；由此而解脱或自己解脱为“解脱”。明及解脱为“明解脱”[519]；在明解脱自在的状态为“明解脱自在（vijjā vimutti vasībhāvo）”。

以下是该义的解释：依于导师或一位可尊敬的同梵行者而得朋友成就，在听取他的教诫及教授后依教奉行，由致力于如理而（证得）宿住〔宿命〕等三明，（以及）由：“在此，什么是解脱呢？即心的胜解及涅槃[520]”如此而来分为八定〔等至〕（及）涅槃的解脱，而且以各个方式不迟滞的(pg. 196)自在，即在此第四（首偈颂）指出所限定的范围，是能得此一切的。

（解释第十五偈）

（Paṭisambhidā vimokkhā ca, yā ca sāvakapāramī;

Paccekabodhi buddhabhūmi, sabbametena labbhati.

无碍解、解脱，声闻巴拉密，

独觉与佛地，能得此一切。）

如此（世尊）以此偈颂显示了由福的威力，可以得获前面所说的明、解脱自在分，而且也可以证得三明、俱分〔两方〕解脱状态的涅槃成就后，现在由于在显示获得了明、解脱自在，及获得的三明、俱分〔两方〕解脱，及一切无碍解等德是明显的，以及以各种方式来获得此福成就及该德[521]明显的足处〔近因〕时，因此说了：“无碍解、解脱（paṭisambhidā vimokkhā ca）”（等）的这首偈颂。

从正所做的，及在分成这法、义、辞、辩的慧，称为“无碍解（paṭisambhidā）”。

凡以此：“以有色而见诸色[522]”等方式的八解脱（vimokkhā ca）。

凡世尊的诸弟子〔声闻〕所可得的，而成就弟子〔声闻〕相关的，为“声闻巴拉密（sāvakapāramī）”。

凡以自觉悟〔自成觉悟而无导师〕的状态相关的，为“独觉（paccekabodhi,辟支菩提）”。

凡为一切有情最上者的状态相关的，为“佛地（buddhabhūmi）”。

当知在此第五（首偈颂）指出所限定的范围，是能得此一切的。

（解释第十六偈）

（Evaṃ mahatthikā esā, yadidaṃ puññasampadā;

Tasmā dhīrā pasaṃsanti, paṇḍitā katapuññatanti.

如此大利益，即此福成就；

故坚固智者，赞此所造福。）

如此世尊以这五首偈颂对其所限定的范围来显示所说的【230】“凡是所愿者，能得此一切（yaṃ yadevābhipatthenti, sabbametena labbhati）”后，现在在赞叹称为这“与一切欲宝”的一切[523]福成就时，以：“如此大利益（evaṃ mahatthikā esā）”（等）这首偈颂来做开示的终结。

以下是对此句（义）的解释：“如此（evaṃ）”——即指出过去之义。

有大的利益为“大利益（mahatthikā）”；即带来〔导致〕大利益而说的；也诵成“mahiddhikā（大神力）”。

“esā（此-未译出）”——为指示词；即在指出从“布施或持戒”到 “所造坚固福”所说的福成就。

“即此（yadidaṃ）”——为对照义的不变词；即为了说明“凡此（yā esā）”而指出“此（esā）”的对照。

诸福的成就为“福成就（puññasampadā）”。(pg. 197)

“故（tasmā）”——为原因之词。

“坚固（dhīrā）”——即诸具坚固者。

“赞（pasaṃsanti）”——即赞叹。

“智者（paṇḍitā）”——即诸具足慧者。

“所造福（katapuññataṃ）”——即造了福的情况。

以下当知是该义的解释：如此世尊赞叹了以福成就的威力，可证得以美色为初，佛地为终结的利益后，现在在指出该要义〔聚义〕，来赞叹如所说福成就的大利益时说：由如此大的利益而带来此大利益，这即是我所开示：“（男子或女人，）布施或持戒”等方式的福成就；因此，像我这样的坚固者、智者，为了诸有情带来利益与快乐，以精勤〔不疲倦〕、如实之德的（佛）法开示，在这里所开示的：“不与他人共，不被贼盗宝”等，以及（在此）所未说的[524]：“诸比库，请不要怕诸福！诸比库，该（福）是快乐的同义词，这即是诸福[525]”等之语，以各种行相差别来赞叹所造之福，不要存有偏见〔不要落于一边〕。

在开示结束时，该近事男与大众都（证得而）住立于入流〔须陀洹；初〕果，并且到高思叻国的巴谢那地王前报告这件事情〔说了此义〕。国王（听了之后）非常满意地庆贺（说）：“萨度〔善哉〕，居士！萨度〔善哉〕，【231】居士！你贮藏了连我也无法拿走的宝藏”，并做了大供养〔恭敬〕。

《小诵经》的注释——《阐明胜义》

《伏藏经》的解释已结束

IX

慈经注

Mettasuttavaṇṇanā

（Karaṇīyamatthakusalena, yantaṃ santaṃ padaṃ abhisamecca;

sakko ujū ca sūjū ca, suvaco c’assa mudu anatimānī.

对于证知了寂静的境界，善于利益者应当做的是：

堪能、正直与端正，易受劝、柔和、不骄慢。

Santussako ca subharo ca, appakicco ca sallahukavutti;

santindriyo ca nipako ca, appagabbho kulesu ananugiddho.

知足与容易护持，少事务与生活简朴，

寂静诸根与明智，不鲁莽与不贪着诸俗人家。

Na ca khuddaṃ samācare kiñci, yena viññū pare upavadeyyuṃ;

sukhino vā khemino hontu, sabbe sattā bhavantu sukhitattā.

凡其他智者会指责的，即使是小事也不做。

愿一切有情快乐与安稳，愿﹙他们﹚自得其乐！

Ye keci pāṇabhūt’atthi, tasā vā thāvarā vā anavasesā;

dīghā vā ye mahantā vā, majjhimā rassakāṇukathūlā.

凡是有息的生类，脆弱的或稳固的尽无遗，

长的、大的或中的，短的、小的或粗的。

Diṭṭhā vā yeva addiṭṭhā, ye ca dūre vasanti avidūre;

bhūtā vā sambhavesī vā, sabbe sattā bhavantu sukhitattā.

无论已见或未见的，住在远的或近的，

已生的或寻求出生的，愿一切有情自得其乐！

Na paro paraṃ nikubbetha, nātimaññetha katthaci naṃ kañci;

byārosanā paṭighasaññā, nāññamaññassa dukkhamiccheyya.

当不要有人欺骗他人，不要轻视任何地方的任何

人；

当不要以愤怒与厌恶想，而彼此希望对方受苦。

Mātā yathā niyaṃ puttaṃ, āyusā ekaputtamanurakkhe;

evam’pi sabbabhūtesu, mānasaṃ bhāvaye aparimāṇaṃ.

正如母亲对待自己的儿子，会以生命来保护唯一的

儿子；

应当如此对一切生类，修习无量的心。

Mettañca sabbalokasmiṃ, mānasaṃ bhāvaye aparimāṇaṃ;

uddhaṃ adho ca tiriyañca, asambādhaṃ averaṃ asapattaṃ.

应当以慈对一切世界，修习无量的心，

上方、下方及横方，无障碍、无怨恨、无敌对。

Tiṭṭhañcaraṃ nisinno vā, sayāno vā yāvat’assa vigatamiddho;

etaṃ satiṃ adhiṭṭheyya, brahmametaṃ vihāraṃ idhamāhu.

无论站着、行走、坐着或躺着，只要他离开睡眠，

都能决意此﹙慈﹚念，这被称为在此的“梵住”。

Diṭṭhiñca anupagamma sīlavā, dassanena sampanno;

kāmesu vineyya gedhaṃ, na hi jātu gabbhaseyyaṃ punaretī’ti.

以及不堕入邪见，持戒，具足﹙智﹚见，

调伏对诸欲的贪爱，确定不再卧母胎中。）

（排在这里的目的）

现在，接着排在《伏藏（经）》之后，顺次是来到解释《慈经》（Mettasutta） （的涵义）。在说明了排在这里的目的后，接着：

“由谁、何时、何处、为什么说此（经）？

净化了这因缘后，我们将解释其义。”

此中(pg. 198)，由于在《伏藏（经）》说了布施、持戒等福的成就，而（此《慈经》排在这里，）它对诸有情行慈有大果，乃至可以得达佛地，因此显示福成就的助益。或者由于显示由〈皈依〉而进入（佛陀的）教（法），由〈学处〉而住立于戒，〈三十二行相〉有舍断贪欲的能力，〈问童子文〉有舍断痴的能力及（做为）业处后；以《吉祥经》其所转起的吉祥状态来自护；以《宝经》其所相当的（三宝威力）来护他；以《墙外（经）》来显示在《宝经》所提到诸鬼神中的某一类鬼神，（他们）对所说种类的福成就[526]是放逸且失败〔失坏〕的；以《伏藏（经）》来显示在《墙外（经）》所提到失败所对治的成就，（它）有舍断瞋的能力，但是并没有说到该业处；因此，为了显示有舍断瞋能力的业处，所以把这《慈经》排在这里；如此（这）《小诵（经）》就很圆满了。这是排在这里的目的。

（开示此经的缘起〔净化因缘〕）

现在对于：“由谁、何时、何处、为什么说此（经）？净化了这因缘后，我们将解释其义。”所列出的本母（解说如下）：此中，【232】这部《慈经》是由世尊所开示的，而不是由弟子等（所开示）的；由于喜玛拉雅山麓诸（树）神的骚扰，当比库们来到世尊面前时，在那时候（开示的）；在沙瓦提城（开示的）；为了做为那些比库的护卫及业处而开示的。当知这只是对净化因缘的句子简略地阐明而已；详细的（因缘）当知如下：

一时，世尊住在沙瓦提城，雨安居即将来临。当时，各个国家的众多比库为了要向世尊学取业处后在各处入雨安居，而来到世尊那里。此中，世尊对贪行者（开示）修习有识〔有生命〕的（及）无识〔无生命〕的十一种不净业处[527]，对瞋行者（开示）慈（悲喜舍）等四种业处，对痴行者（开示）死随念等业处，对寻行者〔散乱心重者〕（开示）呼吸〔入出息〕念、地遍等（业处），对信行者（开示）佛随念等业处，对觉行者（开示）四界差别等（业处）(pg. 199)，以此方式即开示了配合〔随顺〕（各种）性行的八万四千（种）业处。

当时，有五百比库在世尊的面前学取了业处之后，在寻找适当的住处及（适宜）托钵集食的村庄〔行处的村庄〕时，逐渐地来到一个偏僻的地方，（他们）发现了一座山，（山的）一（边）与喜玛拉雅山相毗连，岩石的表面看起来犹如（镶着）绿宝石一般，装饰着凉爽、稠密、有遮阴的绿丛林，地面上散布着犹如珍珠网或银片一般的砂，并围绕着清澈、愉人、清凉的湖泊。

当时，那些比库在那里住了一夜，隔天清晨，在做好身体的准备的工作（即洗脸、刷牙等）之后，进入距离不远的一座村庄托钵集食。该村庄是密集的社区，住有一千戶人家，【233】而且那里的人们有信心、净信。在偏僻的地方他们是很难见到出家人的，在看见比库们后，生起了欢喜心，在供养那些比库（食物）后，请求（说）：“尊者们，请（这）三个月住在这里吧！”（比库们同意后，）他们建造了五百间临时的小屋（padhānakuṭi），并在那里提供了床、椅，（及）供饮、用水的壶罐等一切所需。第二天，比库们进入另一座〔其他〕村庄托钵集食，那里的人们也同样地服侍（他们），并请求（他们在那里）度过雨安居。比库们以“没有障碍”而同意了。

（他们）进入丛林后，日以继夜地〔一切日夜；整个白天与晚上〕发勤精进，在夜分（的三个时分）打板，前往树下而坐，多住于如理作意。持戒的比库们以（精进之）火攻击（烦恼之）火，树神们从各自的宫殿下来，带着孩子们走来走去。犹如国王或国王的大臣来到村子的住处，并且（暂时）占用了村民的房子，居民出来后站在他处，从远处眺望着：“他们将在什么时候离开呢？”同样的，树神们从各自的宫殿下来〔舍弃各自的宫殿〕，走来走去，从远处眺望着：“尊者们将在什么时候离开呢？”接着，（他们）如此思惟：“当比库们最初入了雨安居〔前安居〕，将会住三个月，但是我们不能这么久带着孩子们（出来）而不进去住。我们何不现出恐怖的所缘来吓走（这些）比库呢！”当比库们在晚上行沙门法时，他们就化作夜叉恐怖的形象，并各个站在(pg. 200)（他们的）面前，而且制造出恐怖的声音。当比库们看到该（恐怖的）形象，并听到该（恐怖的）声音后，心受惊吓〔战栗〕，面容【234】憔悴〔丑陋〕，（脸色）变得苍白〔枯黄〕。因此那些比库[528]心不能专注，他们不专一的心由于一再地怖畏与恐惧而忘失了正念。当他们忘失了正念，（树神）就施放臭味〔臭所缘〕；他们由于该臭味，头脑犹如窒息一般，头部有压迫感。然而，他们没有将所发生的（事）互相相告。

当时，有一天，当所有〔一切〕（的比库）集合来服侍僧团的长老时，僧团的长老问（说）：“诸贤友，在刚进入这座丛林的前几天，你们皮肤的颜色极为明净洁白，而且诸根明净；然而现在却面容憔悴〔丑陋〕，变得苍白〔枯黄〕，你们在这里有什么不适应的吗？”当时有一位比库说：“尊者，我在晚上看到和听到如此这般恐怖的所缘，并且闻到如此的气味，因此我的心无法得定〔专心〕。”以此方式，所有的（比库）都告知他们所发生的（事）。

僧团的长老说：“诸贤友，世尊制定了两种雨安居[529]。我们对这个住处是不适宜的。诸贤友，走，（我们）前往世尊那里，去问其他适宜的住处。”（比库们回答：）“萨度〔善哉〕，尊者。”那些比库同意了长老（的话）后，所有（比库都）收拾好住处，带着衣钵，因为对俗人家没有染着，在没有任何通报下，就出发向沙瓦提城游行，渐次地抵达沙瓦提城，来到世尊面前。

当世尊见到那些比库时，（对他们）说：“诸比库，我不是已经制定学处：‘在雨安居期间不应（到处）游行’，为什么【235】你们还（到处）游行呢？”他们把一切（经过）都告诉了世尊。世尊观察整个印度（Jambudīpa,赡部洲），乃至不见一张四脚椅子大小（别）的地方是适宜他们的住所。当时，（世尊）对那些比库说：“诸比库，你们并没有其他适宜的住处，你们住在那里将能够证得诸漏灭尽。诸比库，（你们）回去〔前往〕并住在所近依的那座住处。假如想要不怕诸（树）神，就学取这护卫（paritta）吧！这将是你们的护卫及业处。”这是经中所说的。

其他(pg. 201)（导师）则说，当（世尊）说了：“诸比库，（你们）回去〔前往〕并住在所近依的那座住处”后，世尊（接着）说：“（住） 林野〔阿兰若〕（的比库）是应当知道护卫的，即是：在（每天）傍晚及清晨（应）修〔做〕两次慈、两次护卫、两次不净、两次死随念，及转向八大悚惧事。八大悚惧事（aṭṭha mahāsaṃvegavatthūni）是指：生、老、病、死，及四恶趣之苦；或者生、老、病、死为四，恶趣之苦为第五种，过去轮回的根本苦、未来轮回的根本苦（及）现在求食的根本苦。”如此世尊开示了护卫后，为了使那些比库（证得）慈爱，为了（做）护卫，以及为了（证得）维巴沙那〔观〕基础的禅那，而开示了这部经。如此当知是详细的阐明“由谁、何时、何处、为什么说此（经）”这些句子的净化因缘。

到此为：“由谁、何时、何处、为什么说此（经）？净化了这因缘后”所列出的本母，【236】该一切行相已经详细的（解说了）。

（解释第一偈）

（Karaṇīyamatthakusalena,

yantaṃ santaṃ padaṃ abhisamecca;

sakko ujū ca sūjū ca, suvaco c’assa mudu anatimānī.

对于证知了寂静的境界，善于利益者应当做的是：

堪能、正直与端正，易受劝、柔和、不骄慢。）

现在对所说的“我们将解释其义”，已经如此作了因缘的净化，当开始解释此经的涵义。此中，对于“善于利益者应当做的是（karaṇīyamatthakusalena）”这第一首偈颂此句（义）的解释为：“应当做（karaṇīyaṃ）”——即应该做、值得做之意[530]。

“利益（attha）”——即行道，或者一切任何对自己有利益的；由于应被尊敬，因此称为“利益”；由于应被尊敬是指由于应被接近。

在利益上善巧为“善于利益（atthakusalena）”；即是善巧于利益而说的。

“yaṃ（凡-未译出）”——为不限定主格。

“taṃ（该-未译出）”——为限定对格〔目的格〕。或者“yantaṃ（凡该）”两者都是主格。

“寂静的境界（santaṃ padaṃ）”——为对格〔目的格〕。此中，从特相上为“寂静（santaṃ）”；从可证性为“境界（padaṃ）”，这是涅槃的同义词。

“证知了（abhisamecca）”——即已被完全地了解了〔达到了之后；提升了之后〕。

能干为“堪能（sakko）”；即能够、有能力而说的。

“正直（ujū）”——即与正直（ajjava）相关的。

善正直为“端正（sūjū）”。

对他容易（劝）说〔语〕为“易受劝（suvaco）”。

“assa（当有-未译出）”——即可能有。

“柔和（mudu）”——即与柔软相关的。

不过慢为“不骄慢（anatimānī）”。

以下是对该义的解释：“对于证知了寂静的境界，善于利益者应当做的是（karaṇīyamatthakusalena, yantaṃ santaṃ padaṃ abhisamecca）”：此中，到此有应当做的，也有不应做的。此中，简要（地说），(pg. 202)三学是应当做的；戒失坏、见失坏、行失坏、活命失坏，如此等为不应做的。

同样的，有善巧于利益，也有不善巧于利益。此中，凡在此教（法）中出家后，不致力使自己端正，毁坏戒，依着二十一种邪求的方式来活命，即：送竹子，送叶子，送花，送（水）果，送齿木，送洗脸水，送洗浴（设备），送（沐浴）粉，送泥土，谄媚，豆汤语（喻所说的话半真半假），抚爱（他人的孩子），走使传讯，行医，做使者，作差遣者，（为在家人）送行，【237】以团食换团食、以施望施〔接受食物返送食物，接受布施返送施物〕，看风水〔宅地明〕，占星宿〔星宿明〕[531]，看手相〔肢体明〕；行访六种非行处〔不宜行访的地方〕，即：（到）妓女处，（到）寡妇、大处女、般达卡〔阉割者；黄门〕、比库尼、酒家之处；以不适宜（出家人的方式）与国王、大臣、外道、外道的弟子（等）俗人作交际、交往而住；或者与那些对于比库、……、近事女〔在家女居士〕没有信仰、没有净信、不供泉水（如无水之井不能供给所需）[532]、骂詈谗谤、不想要（他们得）利益、不（想要他们）有益、不（想要他们得）安乐、不（想要他们得）诸轭（yoga,四轭，即：欲贪、有贪、邪见及无明）安稳如此的俗人亲近、结交、往来，这是“不善巧于利益”。

凡在此教（法）中出家后，致力使自己端正，舍断邪求，想要住立于四种遍净戒，圆满：1.以信为首的巴帝摩卡律仪（戒），2.以（正）念为首的根律仪（戒），3.以精进为首的活命遍净（戒），4.以慧为首的资具省察（戒），这是“善巧于利益”。

或者凡以净化七罪聚的巴帝摩卡律仪（戒）；以六（根）门在撞击所缘时，不使贪等生起的根律仪（戒）；以避免邪求，受用智者所赞叹、佛陀及佛弟子所赞叹资具[533]的活命遍净（戒）；以依所说的来省察而受用资具；并且在变换（行住坐卧）四种威仪的省察有益（适宜、行处、不痴）等来净化正知，这也是“善巧于利益”。

或者犹如用盐水之缘来（洗）净脏衣服，用灰之缘来（擦净）镜子，以火炉之缘来（净化）金子；同样的，在了知了“以智之缘来净化戒”之后，即以智水来洗，使戒净化。并且犹如松鸦鸟（kikī sakuṇikā）护卵，耗牛（护）尾，有独子的女人(pg. 203)（保护其）所钟爱的独子，独眼的人（保护）他的独眼；同样的，（他）极不放逸地守护自己的戒蕴，【238】在早晚省察时，即使微小的过失也没发现，这也是“善巧于利益”。

或者[534]（他）建立起戒使无追悔，策励行道来镇伏烦恼，策励了之后做遍（kasiṇa）（禅）的遍作〔准备〕（parikamma），做了遍（禅）的遍作〔准备〕之后生起定（samāpatti），这也是“善巧于利益”。

或者[535]从定出来思惟了诸行（的无常等）而证得阿拉汉的境界，这是最上的“善巧于利益”。

此中，这些善巧于利益是在赞叹了乃至建立起戒使无追悔，或者乃至策励行道来镇伏烦恼，（或者乃至证得）道果[536]，此义即是“善巧于利益”的意趣，而那些比库就是如此的类型。

因此，虽然是关于那些比库（而做的开示），但世尊以一人（单数）的用词来开示，而说：“善于利益者应当做的是（karaṇīyamatthakusalena）”。

接着，当他们生起疑惑（说）：“应当做什么呢？”（世尊则回答他们）说：“对于证知了寂静的境界”。此是这里[537]的意趣：凡想要通达、证知、住于寂静的涅槃境界所应当做的，是诸佛及随觉者所赞叹的。而且此中的“yaṃ（凡-未译出）”是这一偈句最初所说的“应当做”所要实践的，即：“该证知了寂静的境界（taṃ santaṃ padaṃ abhisamecca）”；当知这（句）由于还有剩余的经句义（未说出），因此说了“想要住的（涅槃）”。

或者对于“证知了寂静的境界（santaṃ padaṃ abhisamecca）”经由听说等（anussavādivasena），以世间慧了知涅槃的境界是“寂静的”；由于想要证得该（涅槃），所以从增上行实践“其应当做的”。当知在该 “善于利益者应当做的是（karaṇīyamatthakusalena）”为如此的意趣。

或者对所说的“善于利益者应当做的是（karaṇīyamatthakusalena）”，（比库们）想说：“是指什么呢？”（世尊）说：“对于证知了寂静的境界（yantaṃ santaṃ padaṃ abhisamecca）”。当知其意趣如下：以世间慧证知了寂静的境界是应当做、应该做的；而那应当做的即是那是值得做而说的。然而那是指什么呢？【239】还有什么其他证得该（寂静）的方法吗？值得做的涵义为阐明三学，这在开头的句子就已经说过了；同样的，在“该义的解释”，我们也说到了：有应当做的，（及）有不应做的。此中(pg. 204)，简要地（说），三学是应当做的。由于开示得太简要了，那些比库（当中）有些明白，有些则不明白。因此，为了使那些不明白的人了解，尤其特别是林野比库所应当做的，（世尊）详细地开示了：“堪能、正直与端正，易受劝、柔和、不骄慢（sakko ujū ca sūjū ca, suvaco c’assa mudu anatimānī）”这下半首偈诵。

所说的是什么（意思）呢？住林野的比库，想要住于证知寂静的境界，或者以世间慧证知它、证得它而修行〔行道〕时，即拥有第二、第四精勤支[538]，对身体及生命没有期待〔即对自己的身体与生命不执着〕，能够为通达诸（圣）谛而修行〔行道〕，为有“堪能（sakko）”。同样的，对遍（禅）的遍作〔准备〕、从事义务行等（有堪能、熟练、不懒惰、有能力），及对修补自己的钵、衣等（有堪能、熟练、不懒惰、有能力），及对诸同梵行者种种所应当做的事（有堪能、熟练、不懒惰、有能力），以及在其他如此等有堪能、熟练、不懒惰、有能力。

并且在有堪能时，由拥有第三精勤支而有“正直（uju）”。并且在有正直时，并不是一次的正直或在年少时的正直[539]就满足的，而是由终身〔尽形寿〕一再地保持不松弛，为有更佳的正直（即端正）。或者由不奸诈为“正直”，由不欺瞒〔诳〕为“端正（sūjū）”；或者由舍断身、语的谄曲为“正直”，由舍断意的歪曲为“端正”；或者不透露无有之德〔自己所没有证得的禅那等德〕为“正直”，不承认所得的（被认为）已经生起了无有之德为“端正”。如此观照所缘及特相（的无常、苦、无我），以（三增上学的）前二（学，即：戒、定）及第三（慧）学来清净方法及所依为有“正直”及“端正”[540]。

不只要有正直与端正，而且也要有“易受劝（suvaco）”。当有人在劝告：“这是不应当做的。”（他就回答）说：“你看到什么？”“你听到什么？”“（你）是谁，为什么（要你）来说我？〔是谁听到我（的事）而告诉你的？[541]〕”“（你是我的）戒师、老师〔阿阇梨；依止师〕、朋友、同伴吗？”或者他以沉默来困扰对方，或者他接受（该劝告）后，但不做那件事，如此一来，他对证得殊胜即（离得很）远了。然而当（有人）在劝诫时，他说：“萨度〔善哉〕，尊者，说得好！自己的过失是【240】很难发现的，假如您再看到我如此（过失）的话，请怜悯地告诉我，愿我长久能得到您的教诫！”并且依着劝告来奉行，他对证得殊胜即不远了。因此，在接受了他人的劝告后，（照着）去做，就是有“易受劝”。

并且，犹如(pg. 205)易受劝，同样的，也要有“柔和（mudu）”。“柔和”——当诸在家人迫使（自己）从事使者、差遣等之时，（他）并不是处于柔软的状态，而是坚持（不做）的（因为比库不能当在家人的差遣者）；并且在整个梵行从事义务时，是有柔和的，犹如善提炼的黄金，能够〔堪忍〕运用于各处。或者“柔和”是：不皱眉、和蔼可亲、容易交谈、受欢迎的，犹如浅滩一般，容易上岸。

并且，不只要有柔和，而且也要有“不骄慢（anatimānī）”；不应以出生、种姓等骄慢事来轻视他人，犹如沙利子长老一般，应当以平等心来对待〔住于〕贱民〔旃陀罗〕及王子。

（解释第二偈）

（Santussako ca subharo ca, appakicco ca sallahukavutti;

santindriyo ca nipako ca, appagabbho kulesu ananugiddho.

知足与容易护持，少事务与生活简朴，

寂静诸根与明智，不鲁莽与不贪着诸俗人家。）

如此世尊开示了特别是住林野的比库想要住于证知寂静的境界，或者想要证得它而修行〔行道〕时所应当做的一部分后，在想要再更说该（所应当做的）时说了：“知足（santussako ca）”（等）的第二首偈颂。

此中，满足于在（《吉祥经注》的）“知足与知恩”那里所说分为十二种知足为“知足（santussako ca）”。或者他满足为“满足者”；以自己的而满足者（sakena tussako），以现有的而满足者（santena tussako），（及）以平等而满足者（samena tussako），为“知足（santussako）”。此中，“自己的（sakaṃ）”是指：“（出家者）依托钵的团食[542]”如此在受具足戒（的戒）坛所指出，且经自己所接受的（衣食住药）四资具，无论那些是好的或不好的，以恭敬（布施）或不恭敬布施，在接受及受用时，不显现其差别来维持生活〔活命〕，称为“以自己的而满足者”。“现有的（santaṃ）”是指对自己所获得而现【241】有的，以该现有的感到满足而不愿望其他的，舍断该希求，称为“以现有的而满足者”。“以平等（samaṃ）”是指对于好的（或）不好的，舍断贪爱及厌恶，以平等（心）对一切所缘，并感到满足，称为“以平等而满足者”。

由容易护持为“容易护持（subharo）”；即容易养而说的。即使人们以沙利米饭（sāli）、肉、饭等装满钵而供养比库，（比库）也现出愁眉苦脸，不欢喜的表情，或在（施主）他们的面前对该钵食责备（说）：“你们布施了什么东西？”并交给沙马内勒 （或）居士等，这即是难护持。当人们看到这件事时，会避得远远的（说）：“难护持的比库是不能护持的。”(pg. 206)对所获得的无论是粗劣的或胜妙的，少的或多的，即欢喜、面怀喜色，用以维持生活〔活命〕，这即是容易护持。当人们看到这件事时，会非常赞叹的（说）：“我们的尊者是容易护持的，即使少许的（物品）就满足了，我们将护持他。”即宣说后护持（他）。如此即在此容易护持的意趣。

少有事务为“少事务（appakicco）”；即不忙在乐于工作、乐于交谈、乐于聚会等各种事务，或者没有（忙于）整座寺院的新建筑、僧团物品、教导沙马内勒、（教导）寺院居士等工作而说的[543]；然而（应当）在做了剃发、（剪）指甲、修补〔准备〕衣钵等事务之后，再行沙门法。

简朴的生活为“生活简朴（sallahukavutti）”。就像有些（拥有）很多物品的比库，在出发游方之时，须由大众的头、腰背负很多的钵、衣、敷具、油、糖等才出发；而（生活简朴的比库）则不如此，只有少许的必需品，他只带钵、衣等八种沙门的必需品[544]，在出发游方之时，如鸟伴翼一般，只带【242】（这些）就出发了，如此即是在此“生活简朴”的意趣。

有寂静的诸根为“寂静诸根（santindriyo）”；即在可意的所缘等，不被贪等来扰乱诸根（门）而说的。

“明智（nipako）”——为有知识、明智、有慧的；即拥有保护戒的慧，省察（衣、食、住处、药品）等的慧，以及遍知住处（行境、谈话、人、食物、气候及威仪）等七适宜的慧之意趣。

没有鲁莽为“不鲁莽（appagabbho）”；即没有八种〔处〕身体的粗鲁、四种〔处〕言语的粗鲁及多种〔处〕意的粗鲁之意。

八种〔处〕身体的粗鲁是指：在僧团中、在众中、对个人、在食堂、在热澡堂、在沐浴场、在行托钵集食道上、在进入俗人家时身体不适当的行为，即是：

1.在此有人在僧团中以手抱膝而坐，或伸脚〔放脚〕（而坐），如此等。

2.同样的，在众中、在（比库、比库尼、近事男及近事女）四众集会当中（以手抱膝而坐等）。

3.同样的，在（戒龄）较年长的个人前（以手抱膝而坐等）。

4.在食堂不让位给诸（戒龄）较年长（比库）的(pg. 207)座位，挡住诸新学（比库）的座位。

5.同样的，在热澡堂没有征询诸（戒龄）较长（比库）的（同意）即燃火等。

6.在沐浴场，即：“不必衡量是‘年少的（比库），还是较年长的（比库）’，应当以来到的顺序而沐浴”所说的，不取那样，后面才来先行下水，干扰（戒龄）较长的及新学的（比库）。

7.在托钵集食道上，为了（抢）第一座、第一水、第一食而走在（戒龄较）长的（比库）前面，以臂（挤）碰（他们的）臂。

8.在进入俗人家时，比（戒龄较）长的（比库）先进去，（或）与（俗家的）儿童玩身体的游戏，如此等。

四种〔处〕言语的粗鲁是指：在僧团中、在众中、对个人、在俗人家说出不适当的言语，即是：

1.在此有人在僧团中，未征求许可就说法。

2.同样的，以如前面所说的方式【243】在众中（未征求许可即说法）；

3.及对（戒龄）较长的个人（比库），当人们在问问题时，未征求（戒龄）较长的（比库）许可就回答（问题）。

4.在俗人家中，说：“某某人，有什么（东西）吗〔有某某东西吗〕？”“有粥、副食或主食吗？”“你将供养我什么？”“今天我[545]将嚼什么（副食）？”“（今天）我将吃什么？[546]”“（今天）我[547]将喝什么？”如此等（不适当的言语）。

多种〔处〕意的粗鲁是指：即使在各处未以身语来犯下过失，而只是以意念有着欲寻等各种不适当的念头〔寻〕。

“不贪着诸俗人家（kulesu ananugiddho）”——当前往诸俗人家时，不因贪爱（他们）的资具或不随顺（法）的与在家人交往而贪着；不同忧，不同喜，不因其乐而乐，不因其苦而苦；即对于未生起所应作的事，只是自己去从事而说的。

而且在这首偈颂，凡在“易受劝（suvaco cassa）”那里所说的“assa（有）”字，应当与所有〔一切〕词相结合 （，即）：“而且是知足（santussako ca assa）”、“而且是容易护持（subharo ca assa）”如此（等）。

（解释第三偈）

（Na ca khuddaṃ samācare kiñci, yena viññū pare upavadeyyuṃ; sukhino vā khemino hontu, sabbe sattā bhavantu sukhitattā.

凡其他智者会指责的，即使是小事也不做。

愿一切有情快乐与安稳，愿﹙他们﹚自得其乐！）

如此世尊开示了特别是住林野的比库，想要住于证知寂静的境界，或者想证得它而修行〔行道〕时所更应当做的后，现在想说不应当做的时说了：“凡其他智者会指责的，即使是小事也不做（na ca khuddaṃ samācare kiñci, yena viññū pare upavadeyyuṃ）”的这半首偈诵。

其义如下(pg. 208)：当在做此应当做的（事）之时，凡称为“恶劣的”──小的身、语、意恶行，即不做该小事，而且不只粗恶的才不做，凡是任何（有过失的）都不做；即是即使是小的、微细的（过失）也不做而说的。

接着在显示做此事所现见的危害（时说了）：“凡其他智者会指责的（yena viññū pare upavadeyyuṃ）”。并且在此由于其他无智者是没有尺度的，即使是无罪的或有罪的，小罪的或大罪的，他们是都会做的。智者则是有尺度的，他们在审察、深入了解后，批【244】评〔不称赞〕不值得赞叹的，称赞值得赞叹的；因此说成“其他智者（viññū pare）”。

如此世尊以这两首半偈诵开示了特别是住林野（的比库），想要住于证知寂静的境界，或者想要证得它而修行〔行道〕，以及以住林野者为首的一切（禅修者）学习业处，想要证得〔住〕者分为所应当做及不应当做的业处近行后，现在为了那些比库去除对那些（树）神怖畏的护卫，以及作为维巴沙那基础禅那的业处，开始开示以“愿（一切有情）快乐与安稳（sukhino vā khemino hontu）”等方式的慈爱开示。

此中，“快乐（sukhino）”——即具有快乐。

“安稳（khemino）”——为有安稳；即没有怖畏、没有灾难而说的。

“一切（sabbe）”——即没有剩余。

“有情（sattā）”——即有呼吸者〔生物；众生〕。

“自得其乐（sukhitattā）”——即快乐的心。

并且此中，当知以身体的快乐为快乐（sukhino）；以意的（快乐）为自得其乐（sukhitattā）；而以该两者，或离去一切怖畏与灾难的消失为安稳（khemino）。然而为什么如此说呢？为了显示修慈的（各种）行相〔方式〕之缘故；可以如此修慈：“愿一切有情快乐（sabbe sattā sukhino hontu）！”“愿（一切有情）安稳（khemino hontu）！”或“愿（一切有情）自得其乐（sukhitattā hontu）！”

（解释第四偈）

（Ye keci pāṇabhūt’atthi, tasā vā thāvarā vā anavasesā;

dīghā vā ye mahantā vā, majjhimā rassakāṇukathūlā.

凡是有息的生类，脆弱的或稳固的尽无遗，

长的、大的或中的，短的、小的或粗的。）

如此（世尊）显示了以简要地修慈（方法）从近行（定）到安止（定）为边际后，现在为了显示详细地该（修慈方法）时说了：“凡是（ye keci）”（等）的两首偈诵。

或者，由于最初的心已经习惯在各种所缘而无法安定于专一，但将所缘分类后，（心）即能随顺而逐渐地(pg. 209)安定下来，因此为了使（心）随顺而（逐渐地）安定下来，就对该所缘分为脆弱的及稳固的等二法及三法，而说了：“凡是（ye keci）”（等）的两首偈诵。

或者，对于其所缘已经清楚者，由于他的心【245】易于安定，因此对于所缘已经清楚的那些比库，想要使心安定者，在阐明所缘分为脆弱的及稳固的等二法及三法时说了：“凡是（ye keci）”（等）的两首偈诵。

此中，即阐明：脆弱的及稳固的二法，已见的及未见的二法，远的及近的二法，已生的及寻求出生的二法，（共有）四组二法；并且由长的等六字（当中），中的（出现）三处，小的（出现）两处，而生成三法之义，即：长的、短的、中的；大的、小的、中的；粗的、小的、中的，（共有）三组三法。

此中，“凡是（ye keci）”——即没有剩余之词。

只是呼吸〔生物〕的众生〔已生者〕为“有息的生类（pāṇabhūtā）”；或者有呼吸者为有息者，以此来取系有入息、出息的五蕴有情；有生成为生类〔已生者〕，以此来取一蕴及四蕴的有情。

“atthi（有；存在-未译出）”——即存续、存在。

如此以“凡是有息的生类”之词来显示把一切有情以二法及三法摄在一起后，现在则以“脆弱的或稳固的尽无遗”此语来显示把一切（有情）摄为二法。

此中，（他们）渴爱为“脆弱的（tasā）”；此是有渴爱、有怖畏的同义词。

（他们）住立为“稳固的（thāvarā）”；此是断除了诸渴爱与怖畏[548]的阿拉汉之同义词。

他们当中没有剩余为“尽无遗（anavasesā）”；乃就一切（有情）而说的。

在第二偈结尾所说的（愿一切有情自得其乐），该一切应当以二法及三法来相结合，即：“凡是有息的生类，脆弱的或稳固的尽无遗，愿这一切有情自得其乐！”如此乃至“已生的或寻求出生的，愿这一切有情自得其乐！”

现在在阐明长的、短的、中的等三组三法的“长的”等六字中：“长的（dīghā vā）”——即是有长的身体〔自体〕之龙、鱼、大蜥蜴等。在大海中有身体〔自体〕数百寻大小的龙，有身体〔自体〕数由旬大小的鱼、大蜥蜴等。

“大的（mahantā）”——即有大的身体〔自体〕，在水中，如：鱼[549]、大海龟等【246】；在陆地，如：象、龙等；在非人，如：达那瓦（Dānava,阿修罗的一种）等(pg. 210)，如说：“在有身体〔自体〕的当中，拉胡（Rāhu,罗睺，阿修罗王）是最上的[550]”。他的身体〔自体〕高有四千八百由旬，手臂有一千两百由旬的大小，眉间有五十由旬，同样的，（手脚）指头的间隔（也有五十由旬），手掌则有二百由旬。

“中的（majjhimā）”——即马、牛、水牛、猪等的身体〔自体〕。

“短的（rassakā）”——即在各处生长的侏儒等，（其）大小比长的、中的还矮〔小〕的诸有情。

“小的（āṇuka）”——为非肉眼（所能看见）的领域，而是天眼（所能看见）的领域，在水中生长有微小身体〔自体〕的诸有情，或者虱子等。而且当知那是在各处所生，比大的、中的及粗的、中的还小的有情，他们是小的。

“粗的（thūlā）”——为有圆的身体〔自体〕，如：鱼、龟[551]、牡蛎、贝类等有情。

（解释第五偈）

（Diṭṭhā vā yeva addiṭṭhā, ye ca dūre vasanti avidūre;

bhūtā vā sambhavesī vā, sabbe sattā bhavantu sukhitattā.

无论已见或未见的，住在远的或近的，

已生的或寻求出生的，愿一切有情自得其乐！）

如此（世尊）以三组三法显示了没有剩余的有情后，现在以“无论已见的或未见的（diṭṭhā vā yeva addiṭṭhā）”（等）三组二法，来显示含摄他们（一切有情）。

此中，“已见的（diṭṭhā）”——即曾来到视域，以自己的眼睛先前所见过的。

“未见的（addiṭṭhā）”——即凡处在大海的另一边，山的另一边，世界〔轮围界〕另一边等（的有情）。

以“住在远的或近的（ye ca dūre vasanti avidūre）”这二法来显示住在自己身体〔自体〕远的及近的有情，当知他们为无脚的及两只脚的（等）。住在自己身体的有情是“近的（avidūre）”，住在（自己）身体之外的有情是“远的（dūre）”；同样的，住在（自己）附近之内的（有情）是“近的”，住在（自己）附近之外的（有情）是“远的”；住在自己寺院、村庄、国土、洲、世界〔轮围界〕的有情（称为）“近的”，住在（自己寺院、村庄、国土、洲、）世界〔轮围界〕之外的有情称为“远的”。

“已生的（bhūtā）”——即已出生、已生成的；他们被称为：“凡已生的，将不再有（生死轮回）”，此即是那些诸漏已尽（的阿拉汉）之同义词。

寻觅出生的为“寻求出生的（sambhavesī）”；此即未断有结，还寻求【247】未来出生的诸有学及凡夫的同义词。或者，在四生[552]中的卵生及胎生有情，直到他们尚未破卵壳及胎膜之时，即称为“寻求出生的”；当他们破了卵壳及胎膜出来外面之时，则称为“已生的”(pg. 211)。湿生及化生的（有情），在第一个心刹那称为“寻求出生的”；从第二个心刹那开始称为“已生的”。或者，从出生直到还没有改变到（投生时的）其他威仪，称为“寻求出生的”；从此之后，（在改变了投生时的姿势），（称为）“已生的”。

（解释第六偈）

（Na paro paraṃ nikubbetha, nātimaññetha katthaci naṃ kañci;

byārosanā paṭighasaññā, nāññamaññassa dukkhamiccheyya.

当不要有人欺骗他人，不要轻视任何地方的任何

人；

当不要以愤怒与厌恶想，而彼此希望对方受苦。）

如此世尊以：“（愿一切有情）快乐与（安稳）（sukhino vā）”等的两首半偈诵来显示那些比库以各种方式对诸有情修习慈，以祈愿（他们）带来利益与快乐后，现在在显示祈愿（他们）不利与痛苦的不降临时说了：“当不要有人欺骗他人（na paro paraṃ nikubbetha）”（等）。这是古代的诵法，现在（有人）把（paraṃ ni-）诵成“paraṃ hi”，但这（种诵法）并不优美。

此中，“有人（paro,他人）”——即他人。

“他人（paraṃ）”——即其他人（受格）。

“当不要欺骗（na nikubbetha）”——即应当不要欺瞒。

“不要轻视（nātimaññetha）”——即应当不要在超越〔征服〕后轻视（对方）。

“任何地方（katthaci）”——在某个处所，即：在村庄、在村[553]田、在亲戚之中，或在社团之中等。

“naṃ（那人-未译出）”——即那个（人）。

“任何人（kañci）”——即任何刹帝利或婆罗门，在家人或出家人，快乐者或痛苦者[554]等。

“以愤怒与厌恶想（byārosanā paṭighasaññā）”——即以身、语的变化来愤怒及以（心）意的变化来厌恶想。本应说“由愤怒与厌恶想（byārosanāya paṭighasaññāya）”的，但说成“以愤怒与厌恶想（byārosanā paṭighasaññā）”；就像本应说“以正智〔完全智〕解脱”的，（但说成）“正智解脱”；并且就像本应说“以次第学、次第做、次第行道”的，（但说成）“次第学、次第做、次第行道”。

“当不要彼此希望对方受苦（nāññamaññassa dukkhamiccheyya）”——即应当不要互相希望（对方）痛【248】苦。所说的是什么（涵义）呢？不应只以作意：“愿（一切有情）快乐与安稳”等来修慈，（而且）也应当以：“的确，应当不要有人以欺瞒、欺诈来欺骗其他人，也不要以出生等九慢事〔九种轻慢的事〕[555]在任何地方轻视其他人，以及应当不要透过愤怒与厌恶想来互相希望对方受苦”如此作意来修（慈）。

（解释第七偈）

（Mātā yathā niyaṃ puttaṃ, āyusā ekaputtamanurakkhe;

evam’pi sabbabhūtesu, mānasaṃ bhāvaye aparimāṇaṃ.

正如母亲对待自己的儿子，会以生命来保护唯一的

儿子；

应当如此对一切生类，修习无量的心。）

如此（世尊）(pg. 212)在显示祈愿（他们）不利与痛苦不降临之义来修慈后，现在以譬喻来显示该（义）时说了：“正如母亲对待自己的儿子（mātā yathā niyaṃ puttaṃ）”（等）。其义如下：

犹如母亲对待自己的儿子、自己所亲生的儿子那样，会以生命来保护唯一的儿子，为了抵抗痛苦的降临，即使舍弃自己的生命也会保护该（独子）的；同样的，应当对一切生类修习此慈心〔意〕，应当一再地生起、增长，并且应当以无量的有情为所缘，或者对一有情以无余遍满（的方式）来修习无量（的慈心）。

（解释第八偈）

（Mettañca sabbalokasmiṃ, mānasaṃ bhāvaye aparimāṇaṃ;

uddhaṃ adho ca tiriyañca, asambādhaṃ averaṃ asapattaṃ.

应当以慈对一切世界，修习无量的心，

上方、下方及横方，无障碍、无怨恨、无敌对。）

如此（世尊）在显示以一切行相〔方式〕来修慈后，现在在显示其增长时说了：“应当以慈对一切世界（mettañca sabbalokasmiṃ）”（等）。

此中，增长与养成为“朋友（mitta）”；即滋润倾向利益，及保护使不利不降临之意。朋友的状态为“慈（mettaṃ）”。

“对一切世界（sabbalokasmiṃ）”——即在没有剩余〔没有遗余；所有〕的有情世间[556]。

在有心〔意〕的（状态）为“心（mānasaṃ,意）”；即对该心相应性而如此说的。

“应当修习（bhāvaye）”——即应当增长。

没有限量为“无量的（aparimāṇaṃ）”；即以无量的有情为所缘而如此说的。

“上方（uddhaṃ）”——上面；以此取无色有〔无色界的有情〕。

“下方（adho）”——下面；以此取欲有〔欲界的有情〕。

“橫方（tiriyaṃ）”——中间；以此取色有〔色界的有情〕。

“无障碍（asambādhaṃ）”——没有障碍；即破除界限而说的。界限是指称为怨敌，即使对那（怨敌）也（以他为对象）而转起（修慈）之意。

“无怨恨（averaṃ）”——没有怨【249】恨；即使偶尔的怨恨之心也没有显现之意[557]。

“无敌对（asapattaṃ）”——没有〔离去〕怨敌；住于慈之人爱人类、爱非人，没有任何怨敌，由于其心没有〔离去〕怨敌，所以称为“无敌对”；而这是以方便之词（来说）怨敌为敌对者的。此是句义的解释。

以下(pg. 213)是阐明此义的意趣：即“应当如此对一切生类修习无量的心”所说的，他应当对此一切世间来修习、增长、成长、长养、广大、证得无量的慈心。是如何呢？即上方、下方与横方。上方乃至有顶天，下方乃至无间地狱，橫方乃至其余〔没有剩余〕的方位（无余的遍满）；或者上方为无色（界），下方为欲界，橫方为色界无余的遍满。如此修习之时，犹如无障碍、无怨恨、无敌对；同样的，也应当修习没有障碍、怨恨（与）敌对。或者，当达到修习成就，一切处以器〔空间〕世间[558]而无障碍；由他人已经降伏对自己的瞋害而无怨恨；由自己已经降伏对他人的瞋害而无敌对；该无障碍、无怨恨、无敌对应当对分为上方、下方与橫方三种界限的一切世间修习、增长无量的慈心。

（解释第九偈）

（Tiṭṭhañcaraṃ nisinno vā,

sayāno vā yāvat’assa vigatamiddho;

etaṃ satiṃ adhiṭṭheyya, brahmametaṃ vihāraṃ idhamāhu.

无论站着、行走、坐着或躺着，只要他离开睡眠，

都能决意此﹙慈﹚念，这被称为在此的“梵住”。）

如此（世尊）显示了修慈的增长后，现在显示在安住致力于修习该（慈）没有固定的威仪时说了：“无论站着、行走……都能决意（此慈念）（tiṭṭhaṃ caraṃ … pe … adhiṭṭheyya）”（等）。

其涵义为：如此当在修习此慈心之时【250】，他并不像在：“盘腿而坐〔结跏趺坐〕，身体保持正直[559]”等保持固定的姿势，而是随其所乐，为了使除去其中一种姿势的痛苦，以站着、走着、坐着或躺着，只要他离开睡眠，应当决意此慈（心）禅的（正）念。

或者，如此（世尊）显示了修慈的增长后，现在在显示自在的状态时说了：“无论站着、行走（tiṭṭhaṃ caraṃ）”（等）。即得了（慈禅的）自在者，想要以站着、行走、坐着或躺着[560]的姿势来决意此慈（心）禅的（正）念。

或者，对于他站着、行走、坐着或躺着[561]是没有站着等障碍的；而且，只要想要决意此慈（心）禅的（正）念，即（可）决意到他还没有睡着，（并且）他也没有迟滞性，因此说：“无论站着、行走、坐着或躺着，只要他离开睡眠，都能决意此（慈）念（tiṭṭhañcaraṃ nisinno vā, sayāno vā yāvat’assa vigatamiddho; etaṃ satiṃ adhiṭṭheyya）”。

其意趣为(pg. 214)：当依“而且应当对一切世间，修习慈心（mettañca sabbalokasmiṃ, mānasaṃ bhāvaye）”所说的而修习时，可以依站着等姿势，或者不取站着等，在想要决意此慈（心）禅的（正）念时，直到他还没有睡着[562]，都能决意此（慈）念。

如此（世尊）在显示修慈自在的情况时，以“都能决意此（慈）念（etaṃ satiṃ adhiṭṭheyya）”来劝导该慈住后，现在在称赞该（慈）住时说了：“这被称为在此的‘梵住’（brahmametaṃ vihāraṃ idhamāhu）”。

其涵义为：以“愿快乐与安稳（sukhino vā khemino vā hontu）”为始乃至“都能决意此（慈）念（etaṃ satiṃ adhiṭṭheyya）”来解释慈住。在天（住）、梵（住）、圣（住）、威仪住四种（住当）中，这（慈住）是没有过失，而且对自己与他人都有利益的，在这圣法律中，被称为梵住【251】、被称为殊胜住。由于是经常、相续不断的，所以只要他离开睡眠，能在站着、行走、坐着或躺着时决意此（慈）念。

（解释第十偈）

（Diṭṭhiñca anupagamma sīlavā, dassanena sampanno;

kāmesu vineyya gedhaṃ, na hi jātu gabbhaseyyaṃ punaretī’ti.

以及不堕入邪见，持戒，具足﹙智﹚见，

调伏对诸欲的贪爱，确定不再卧母胎中。）

如此世尊显示了这些比库以各种方式修慈后，现在由于慈是以有情为所缘而接近我见，因此在显示以对治执取邪见之门，这些比库以慈禅为基础来证得圣地时，以：“以及不堕入邪见（diṭṭhiñca anupagamma）”（等）这首偈诵做为开示的终结。

其涵义为：从所赞叹“这被称为在此的‘梵住’（brahmametaṃ vihāraṃ idhamāhu）”的住于慈禅出定后，辨识〔把持〕那里的寻、伺等法，以及它的所依等随行的色法之后，以此确定名色而（了知）：“纯綷只是诸行之聚，在此没有有情可得[563]”，如此即“以及不堕入邪见（diṭṭhiñca anupagamma）”；逐渐地以出世间戒而“持戒（sīlavā）”，以出世间戒相应而称为入流〔sotāpatti须陀洹；预流〕道正见的“具足（智）见（dassanena sampanno）”；从此之后，其对事欲的贪（及）烦恼欲未断除，但该（事欲与烦恼欲）以一来〔斯陀含〕（道）使薄弱，以不来道使断除无余而(pg. 215)调伏、止息了“调伏对诸欲的贪爱（kāmesu gedhaṃ vineyya）”后，“确定不再卧母胎中（na hi jātu gabbhaseyyaṃ punareti）”，绝对不会再来卧在母胎中了，只会投生在净居天，就在那里证得阿拉汉后般涅槃。

如此世尊开示结束后，对那些比库说：“诸比库，你们回去〔前往〕住在那座丛林。在每个月第八（天）的听法日，打板（集众）之后，诵这部经、说法、讨论并回向。习行、修习、【252】多作（修习）这（慈）业处，你们将不会见到那些非人恐怖的所缘，并且（他们）将希求（你们获得）利益、希求（你们获得）益利。”他们回答世尊：“萨度〔善哉〕”后，从座而起，礼敬世尊，右绕而前往（所来的）那里。

诸（树）神（想说）：“尊者们希求我们利益、希求（我们）益利”而生起欢喜与喜悦。（树神们）自己打扫（比库们的）住处，准备热水，作背部的调理，脚部的调理，（及）安排护卫。那些比库修习该慈，并以该（慈禅）为基础，致力于维巴沙那，在那三个月之内，所有〔一切〕（的比库）都证得最上的阿拉汉果。在（雨安居后的）大自恣，（他们）以清净自恣来自恣。

如此法自在者〔世尊〕所开示的，

对善巧于利益的善于法者所应当做的利益[564]；

做了即体验最上心的寂静，

以完全慧证知寂静的境界。

因此想要住于证知圣者所喜爱、

不死、稀有的寂静境界，

智者应当以分为无垢〔清净〕的戒、定、慧，

持续地做所应当做的利益。

《小诵经》的注释——《阐明胜义》

《慈经》的解释已结束

结论

到此(pg. 216)乃是（在一开始）所说的：

“礼敬了最上应礼敬的三宝，

我将解释这《诸小（圣典）》的涵义。”

此中，由〈皈依〉、〈学处〉、〈三十二行相〉、〈问童子文〉、《吉祥经》、《宝经》、《墙外经》、《伏藏经》、《慈经》分为九部份的《小诵（经）》（Khuddaka pāṭha）到此已经解释（其）涵义了。因此说：【253】

“凡我所得的善（业），由欲正法（久）住，

而造此《小诵（经）》的义注，

愿以该威力，此人对圣者所说法，

得速成长、增长，并广大！”

这部称为《阐明胜义》[565]的《小诵经注》是由──饰以最上清净信、觉慧、精进之德，以集起了戒、正行、正直、柔软等德的生起，以潜入而理解自己的宗教（与其他）宗教间（教法）的能力，拥有（智）慧与聪明，以对分为三藏教理之法及注释的大师之教有不被击破智的威力，为（六）大解说者，有容易发出甜美、广大、庄严声音的器官之成就，所言适当者，最上说者，大诗人，在饰以六通、无碍解等德的上人法，善建立诸佛，光耀上座系的诸长老，住在大寺，庄严着（本）传承，广大清净慧，被诸尊敬者的领域所取，名为“佛音”的长老所造的[566]。

只要大仙、世间的胜世间者——

“佛陀”的名字还流传〔运转〕着，

以如此清净心，

愿（正法久）住世间，对寻求的诸良家子，

显示渡越世间的，清净戒等[567]方法。

《小诵经》的注释——《阐明胜义》

《小诵（经）》的解释已结束

Atha kho bhagavā bhikkhū āmantesi-“handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti.

Ayaṃ tathāgatassa pacchimā vācā.

当时，世尊告诉比库们：“诸比库，我现在告诉你们：诸行是灭法，当不放逸地努力！”这是如来最后的话。

《长部‧大般涅槃经》（D.ii,p.156.）

书 名：《小诵经注》

注释者：Bhadanta Buddhaghosa 佛音尊者

编译者：Bhadanta Santagavesaka 觅寂尊者

版 次：2017年4月 第三版

倡印者：上座部止观佛教群 诸贤友

Dhamma Wheel (2)
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  1. Khp.p.1.(pg.001) ↑
  2. 由于《阐明胜义》有两部分，第一部分是《小诵经》的注释，第二部分是《经集》的注释，由以下的阐述所知，这里的“诸小圣典（Khuddakānaṃ）”是指含有九个部分的《小诵经》和《经集》这两部经。 ↑
  3. “导师（ācariya,阿阇梨） ”——即老师、导师、教师之意；在此是指佛教的宗教师而言。 ↑
  4. “大师的九分教法（Navaṅgaṃ satthu sāsanaṃ）”——即是将世尊的三藏教法，除了以三藏来分类外的另一种分类法，也就是把世尊的一代教法分成九类，即：契经（suttaṃ）、应颂（geyyaṃ）、记说（veyyākaraṇaṃ,解说）、偈颂（gāthā）、自说（udānaṃ）、如是语（itivuttakaṃ）、本生（jātakaṃ）、未曾有法（abbhutadhammaṃ）、智解（vedallaṃ,问答；论议）。《律藏》的注释书——《普端严》解释如下：什么是以分（aṅga,支分）（来分类世尊的一代教法）为九种呢？即是将一切（教法）分成：契经、应颂、记说〔解说〕、偈颂、自说、如是语、本生、未曾有法、智解〔问答；论议〕这九类。此中，（《律藏》的）《两部分别》、《义释》、（《律藏》的）《篇章》、《附随》，《经集》的《吉祥经》、《宝经》、《那拉卡经》（Nālakasutta）、《迅速经》（Tuvaṭakasutta; tuvaṭṭakasutta），以及其他（附）有经名的如来语，当知为“契经”。一切（附）有偈颂的经，当知为“应颂”，特别是《相应（部）》的整个〈有偈品〉。整部《阿毗达摩藏》、无偈的经，以及其他未在八分（教法）所摄的佛语，当知为“记说〔解说〕”。《法句（经）》、《长老偈》、《长老尼偈》，以及《经集》中无经名的纯偈颂，当知为“偈颂”。喜智偈颂相应的八十二经，当知为“自说（经）”。以“此是世尊所说”为首的方式而转起的超过一百一十二经，当知为“如是语”。《无戏论本生经》等五百五十个本生（故事），当知为“本生”。以“诸比库，这是阿难的四种不可思议、未曾有法”为首而转起的一切不可思议、未曾有法相应的诸经，当知为“未曾有法”。《小智解经》、《大智解经》、《正见经》、《沙格所问经》、《行分别经》、《大满月经》等，一切问了各个能得智与满足的诸经，当知为“智解〔问答〕”。VinA.i,pp.28~9.(pg.1.0022) ↑
  5. 三藏的内容为：1.《律藏》──包含《经分别（又名比库分别或大分别）》、《比库尼分别》、《大品》、《小品》和《附随》五部分。2.《经藏》──包含五部（尼柯耶），即：《长部》、《中部》、《相应部》、《增支部》和《小部》。《小部》有十五部分，即：《小诵经》、《法句经》、《自说经》、《如是语》、《经集》、《天宫事》、《饿鬼事》、《长老偈》、《长老尼偈》、《本生经》、《义释》、《无碍解道》、《传记〔譬喻〕》、《佛种姓》和《所行藏》。3.《阿毗达摩藏》──包含七部论，即：《法集论》、《分别论》、《界论》、《人施设论》、《论事》、《双论》和《发趣论》。 ↑
  6. 缅甸版没有“如说（yathāha）”。 ↑
  7. S.iii,p.152.(pg.2.123) ↑
  8. “波尼奇（poniki）”，缅甸版为“波尼卡（ponika）”。 ↑
  9. Dhp.pp.43~4,v.153~154. ↑
  10. “婆罗门”，在此是指“已除诸恶的漏尽者”，也就是阿拉汉，在此是特指佛陀刚成佛后的自称之词。(VinA.v,p.954.) ↑
  11. Vin.i,p.2(pg.002); Ud.p.1.(pg.078) ↑
  12. 详见Vin.i,p.20.(pg.021) ↑
  13. Vin.i,p.22.(pg.029) ↑
  14. “现观诸谛（saccābhisamayam）”，缅甸版为“现自觉诸谛（saccābhisambodhim）”。 ↑
  15. 这段话用比较容易了解的意思如下：在究竟的义理上，人或有情只不过是色、受、想、行、识五蕴的相续而已，只是通俗上，我们施设成概念上的人或有情。而佛陀这个概念上的人，他是已经修行、已经体证了对所有一切诸法没有任何障碍、无人能比的解脱智慧。或者佛陀这个概念上的人，他是已经证悟、了解四圣谛，以及佛陀这个概念上的人，他是体证了一切知智（能了知一切法的智慧，这是佛陀所独有的）的根本〔直接〕原因。 ↑
  16. Mnid.p.143(pg.363); Ps.i,p.174(pg.172). ↑
  17. “已独自觉悟无上正自觉者（eko anuttaraṃ sammāsambodhiṃ abhisambuddho）”——我们在礼敬词及这里把传统上译为“正等正觉者”翻译成“正自觉者”，乃是依照《清净之道》等所下的定义：“ Sammā sāmañ ca sabbadhammānaṃ pana Buddhattā Sammāsambuddho.’正确地以及由自己已觉悟一切诸法者为正自觉者。”Vism.p.201. (pg.1.0195)在《清净之道大复注》解释如下：“Sammā‘ti aviparītaṃ. Sāman‘ti sayameva. Sambuddho‘ti hi ettha saṃ-saddo “san”ti etassa atthassa bodhako daṭṭhabbo. Sabbadhammānan‘ti anavasesānaṃ ñeyyadhammānaṃ （‘正确地’——即是无颠倒的。‘自己’——即只是自己。‘正自觉者’——此中的‘三（sam） ’字，即‘自己的（saṃ） ’，当理解为关于此觉悟者之义。‘一切诸法’——即无余的所引导诸法。”VismṬ. (pg.1.0227.) ↑
  18. Ps.i,p.174.(pg.172) ↑
  19. “消灭睡眠（niddukkhaya）”，缅甸版为“消灭睡眠（niddākkhaya）”；下句同。 ↑
  20. “皈依处”是指皈依的对象，也就是佛、法、僧三宝；“行皈依”是指皈依者所能皈依的心；“皈依者”即皈依的人。 ↑
  21. Vin.i,p.4.(pg.004) ※搭巴士（Tapassu）和跋利卡（Bhallika）是佛陀初成佛时，最早皈依的在家居士；“搭巴士（Tapassu） ”，缅甸版为“搭普沙（Tapussa）”。 ↑
  22. S.ii,p.220.(pg.1.0419) ↑
  23. M.ii,p.140.(pg.2.0341) ↑
  24. M.iii,p.65(pg. 3.0110); A.i,p.27(pg. 1.0029). ↑
  25. D.ii,p.255(pg.2.0204). ↑
  26. S.i,p.122.(pg. 1.0122; 2.0101) ↑
  27. Dhp.p.54, v.192. ↑
  28. Dhp.p.54, v.192. ↑
  29. S.i,p.88.(pg. 1.0088) ↑
  30. “愿望（icchitañca）”，缅甸版为“可愿望（icchitabbañca）”。M.i,p.37; A.i,p.208. ↑
  31. “这是我的依怙”，缅甸版为“这是我的皈依，这是我的依怙”。 ↑
  32. “破除（ghātā）”，缅甸版为“父亲（tātā）”。 ↑
  33. S.iii,p.57.(pg. 2.0046) ↑
  34. Vin.i,p.22.(pg. 029) ↑
  35. A.ii,p34.(pg.1.0343) ↑
  36. “四种圣道、四沙门果”——即所谓的四双八辈；换句话说就是达到四道与四果的四类圣者，即：入流道、入流果（初果）；一来道、一来果（二果）；不来道、不来果（三果）；阿拉汉道和阿拉汉果（四果）。1. 入流者（sotāpanna,须陀洹；预流者；已入圣法流者；初果圣者）——在入流道完全断除了身见、戒禁取见和疑三结；另有一种说法，入流道也断了嫉妒和悭这二种结。入流圣者（初果圣者）干竭了无始生死轮回的苦海，关闭了一切投生恶趣之门，他们将不受第八有（bhava,生命体）。2. 一来者（sakadāgāmī,斯陀含；二果圣者）——在一来道使贪、瞋、痴薄弱；另有一种说法，一来道也断了粗的欲贪与粗的瞋恚二结。一来圣者最多再来此世间一次后即尽生死轮回而般涅槃。3. 不来者（anāgāmī,阿那含；不还者；三果圣者）——在不来道完全断了欲贪与瞋恨。不来圣者（三果圣者）由于已经断了欲贪，所以他们将不会再投生到我们所处的欲界，而只在色界或无色界般涅槃。4. 阿拉汉（arahant,阿罗汉；无学圣者）——在阿拉汉道断了我慢、色贪、无色贪、掉举和无明五结。阿拉汉圣者是完全没有烦恼漏者，所应做的都已成办，是最后的一生，不再受生死轮回，是人、天世间的最上应施者。 ↑
  37. M.ii,p.245.(pg. 3.0033) ↑
  38. M.i,p.37(pg.1.0046); A.i;p.208(pg.1.0223) ↑
  39. 这是说明：即使顶礼凡夫比库也没破其皈依。 ↑
  40. “喜悦（pītiko）”，缅甸版为“喜悦（pīṇito）” ↑
  41. “正法（saddhammo）”，缅甸版为“法（dhammo）” 。 ↑
  42. “善治愈（suvūpasanta）”，缅甸版为“善治愈（samupasanta）”；下句同。 ↑
  43. “成就无畏（sampattābhayo）”，缅甸版为“一切无畏（sabbabhayo）”。 ↑
  44. “有益的教示（hitūpadesayogena）”，缅甸版为“运用利益（hitūpayogena）”。 ↑
  45. “到达一切处（pattasabbattho）”，缅甸版为“获得己利（pattasadattho）”。 ↑
  46. “洗浴（sināto）”，缅甸版为“善洗浴（sunhāto）”。 ↑
  47. “如给与法遗产者（dhammadāyajjasampadānakoviya）”，缅甸版为“如给与遗产的父亲（dāyajjasampadānakoviya pitā）”。 ↑
  48. “正法（saddhammo）”，缅甸版为“法（dhammo）”。 ↑
  49. Khp.p.1.(pg.001) ↑
  50. “从单一性等（ekatādito）”，缅甸版为“从单一性种种性等（ekatānānatādito）”。 ↑
  51. Vin.i,pp.83~4.(pg.117) ↑
  52. D.i,p.63.(pg.1.0059) ↑
  53. Khp.p.1.(pg.001) ↑
  54. 有些版本把“veramaṇīsikkhāpadaṃ”拼成“veramanisikkhāpadaṃ”，下同。 ↑
  55. “……而说及该方式（vuttānetāni so nayo’ti）”，缅甸版为“……而说及说了该方式可见的该方式（vuttānetāni taṃ nayaṃ vatvā’ti so nayo daṭṭhabbo）”。 ↑
  56. “最初（paṭhamā）”，缅甸版为“前面（Purimāni）”。 ↑
  57. 所谓的“自性罪”，有些圣典称为世间罪，自性罪是指它的性质本身就是罪恶、不善、有过失的；而“制罪；制定罪”是世尊特别为诸弟子所制定的戒规。 ↑
  58. 缅甸版为“此中，从辞——”。 ↑
  59. 缅甸版为“不毁（akhaṇḍakāritāya）、不破、无斑点”。 ↑
  60. Vbh.p.285.(pg.299) ↑
  61. Vbh.pp.290~1.(pg.304) ↑
  62. S.v,p.63.(pg.3.0058) ↑
  63. 缅甸版为“此中，不与——”。 ↑
  64. 缅甸版多了“为非梵行（abrahmacariyaṃ）”。 ↑
  65. SārṬ.iii,p.78. ↑
  66. 缅甸版多了“并非（na）”。 ↑
  67. “刀（sattha）”，缅甸版为“投掷（khepa）”。 ↑
  68. “被了知为五种性（pañcavidhattaṃ viññāyati）”，锡兰版为“施设所施设〔制定〕的（paññattaṃ paññapīyati）”。 ↑
  69. 所谓“他胜”——为已被打败、失败了，即破戒、破了根本罪。当沙马内勒犯了前五戒时，他的皈依、所求取的戒师与所居住的住处都失效了，他不得受用僧团的所得。他所剩下的只是出家的外形而已。假如他还屡犯过失，对未来也不加以守护，应当把他驱出；然而，假如他迅速地认错：“我做错了”而想要再度守护，则不必形相灭摈、令他脱去袈裟。如此应授给他袈裟衣，授与皈依，当他的戒师，而他们的学处则是以皈依而得成就的。 ↑
  70. Kammunā bajjhatīti pānātipātakammunā bajjhati, taṃ kammamassa siddhanti attho“业所系〔业系〕——会被杀生（等）业所系；即该业会成就之意”。VimṬ.(pg.1.0225)（即会结成善恶业，未来将会结成善恶业的果报。） ↑
  71. “处在青年（yobbanaṭṭhāniya）”，缅甸版为“青年、老年〔壮年〕（yobbanathāvariya）”。 ↑
  72. “林野（araññaṃ）”，缅甸版为“车道〔马路〕（racchā）”。 ↑
  73. “地主 （mūlaṭṭha）”，地主是引申之义，字义为“为钱者；求钱者”。 ↑
  74. “犹如持、敲打武器等（āvudhādīnaṃ dhārākoṭanādimiva）”，缅甸版为“犹如用牙齿咬、敲打武器（dāṭhāvudhādīnaṃ dāṭhākoṭanādimiva）”。 ↑
  75. “从心（cittato）”，缅甸版为“从身、心（kāyacittato）”。 ↑
  76. “诸行（saṅkhāre）”，缅甸版为“称为……诸行（saṅkhāte saṅkhāre）”。 ↑
  77. Vbh.pp.291~2.(pg.305) ↑
  78. A.iv,p.247.(pg.3.0077) ↑
  79. 缅甸版在“受世间喜爱”之后多了“无缺点（nelatā）”。 ↑
  80. “所应做的事（kiccakaraṇīyesu）”，缅甸版为“所应做的一切事（sabbakiccakaranīyesu）”。 ↑
  81. “不聋哑（Aneḷamūga,不羊哑）”——字义为“不聋不哑”，引申为贤慧之人；有时在经律里用为“不羊哑”。所谓“羊哑”或“哑羊”，此喻犹如大白羊当将被抓去宰杀之时，连鸣叫都不会叫，以此来喻痴暗无知之人。 ↑
  82. 缅甸版缺“斗狗”。 ↑
  83. D.i,p.6.(pg.1.0006) ↑
  84. A.iv,p.226.(pg.3.0060) ↑
  85. A.i,p.43; 45.(pg.1.0044) ↑
  86. 括号中的这段文乃是缅甸版有而锡兰版从缺的。 ↑
  87. 缅甸版没有“然而，诸比库，比库如何修习身至念呢”一句。 ↑
  88. M.iii,p.90.(pg.3.0132) ↑
  89. 缅甸版没有“等”。 ↑
  90. 缅甸版为“厌恶的发等、眼疾等百病的生处”。 ↑
  91. “脑”，缅甸版为“尿”。 ↑
  92. 缅甸版为“以一切行相”；而锡兰版为“深思地”。 ↑
  93. Vism.pp.121~2.(pg.1.0118) ↑
  94. A.v,pp.15~6.(pg.3.0268) ↑
  95. 缅甸版及《清净之道》都诵成“十种作意善巧”，但在锡兰版则诵为“七种作意善巧”。 ↑
  96. 皮的五法即是：“发、毛、爪、齿、皮”。 ↑
  97. 肾脏的五法即是：“肉、腱、骨、骨髓、肾脏”，以下肺脏的五法也是以此方式。 ↑
  98. “即使……开示（vuttampi）”，缅甸版为“即使……没有开示（avuttampi）”。 ↑
  99. 依照现代的“解剖生理学”，头发长在头皮上，前至额际，后至颈项，两侧至耳边。头发的结构、色泽随种族而不同。头发包埋在真皮的凹陷即毛囊内，它包括毛球、毛根及毛干，它们从头皮中毛囊的小孔长出，穿过表皮与真皮，开口呈圆形的毛囊长出直的头发，开口呈卵形或弯曲的毛囊则长出卷曲或波浪形的头发。黑色素能使毛发着色，当年纪大时，黑色素会被微小的气泡所代替，而变成灰或白色。 ↑
  100. 一虮（虱卵）（likkhā）是长度的单位，在巴利典籍中是这样说的：（一）在《除遣痴迷》（Sammohavinodanī）中说：36极微（paramāṇu）= 1微 （aṇu），36微= l tajjāri，36 tajjāri = l车尘，36车尘= l虮（likkhā），7虮= 1虱（ūkā），7虱= l dhaññamāsa，7 dhaññamāsa= l指宽（aṅgula），12指宽= 1张手（vidatthi），2张手= 1肘（ratana=hattha） ，7肘= 1杖（yaṭṭhi=daṇḍa），20杖= l usabha，80 usabha= l牛呼（gāvuta），4牛呼（gāvuta）= l由旬（yojana）。VbhA.p.343.(pg.328)（二）根据《胜义宝箱》（Paramatthamañjūsā）则提到另一种说法：8极微= 1微，8微 = l tajjāri，8 tajjāri= l 车尘，8 车尘= l虮，8虮= 1虱，8虱= 1麦（yava），8麦= 1指宽。VismṬ.(pg.1.0446) ↑
  101. 体毛除了手掌、脚底、指尖、趾尖、唇和指甲外，几乎长遍全身。毛的长度、结构、色泽随身体的部位及种族而不同。毛包埋在真皮的凹陷即毛囊内，它包括毛球、毛根及毛干。 ↑
  102. 缅甸版加了“或者以它们所处之处的表面”一句。 ↑
  103. 指甲〔爪〕是真皮的过分生长、硬化、角化而成的，它可以保护手指或脚趾。指甲的根部埋在皮肤内，而且被角质层所覆盖。 ↑
  104. 依照现代的“解剖生理学”，上下排牙齿的前面四齿称为门齿，其次两齿称为犬齿，其次四齿称为前臼齿，最后六齿称为大臼齿。它们长在两颚骨上，各颗牙齿分为齿根、齿颈及齿冠的部分，含有珐琅质、象牙质及垩质。人类的“乳齿”有20颗；而成人的“恒齿”则有32颗。 ↑
  105. 依照现代的“解剖生理学”，皮肤由表皮及真皮所构成。表皮是皮肤的最外面部分，是由复层鳞状上皮所构成。表皮最外层的角质区包括：角质层、透明层及颗粒层；深层的生发区包括：棘细胞层及基底细胞层。真皮包括：血管、淋巴毛细管和淋巴管、感觉神经末梢、汗腺及其导管，以及皮脂腺。真皮能感觉冷热、疼痛、压力、触摸等等。皮肤的功能有：1.保护更深层、更纤弱的器官，防止细菌和有毒物质的侵犯；2.为一种感觉器官；3.可以分泌皮脂来润滑毛发；4.可形成维生素D；5.可分泌汗液，当一种排泄器官；6.维持并调节体温。 ↑
  106. 依照现代的“解剖生理学”，肌肉由肌纤维构成，一根肌纤维包含数千根细丝。主要的肌肉组织有三种类型：1.随意肌也称为骨骼肌、横纹肌，它能受意志支配；2.不随意肌也称为平滑肌、内脏肌，它不受意志支配；3.心肌乃是心脏专有的肌肉组织，它不受意志支配。肌肉组织的主要作用是收缩和牵引，当肌肉收缩时，变得又短又粗。肌肉通常须受神经的刺激才能收缩；但只有心肌是不受神经的刺激而能收缩，它有自主、节律性收缩的特性。 ↑
  107. 依照现代的“解剖生理学”，筋〔腱〕连接肌肉与骨或其他肌肉，是筋膜延伸而成的纤维组织，在随意肌的两端，它的颜色为白色。肌肉收缩时，筋拉动骨，使骨在关节处运动。筋大多数是窄带形，也有宽扁形。手与脚的筋较长，并包在光滑的滑膜鞘内。 ↑
  108. 缅甸版为“七、八处”。 ↑
  109. 锡兰版为：“一百零一块皮所包覆（ekasatacammapariyonaddhāni ）”，缅甸版则为：“一块坚皮所包覆（ekaghanacammapariyonaddhāni）”，这句是依缅甸版来翻译的。 ↑
  110. 锡兰版为：“百”，缅甸版则为：“千”。 ↑
  111. 依照现代的“解剖生理学”，人体是由206块骨骼组合而成的。骨骼的功能有：1.形成骨骼，作为支柱身体的骨架；2.有些骨用以支撐身体的重量，如下肢；3.造成许多体腔，如颅腔及胸腔；4.保护较纤弱的器官；5.作为身体运动的杠杆；6.作为肌肉、肌腱与韧带的附着部位；7.松质骨的红色骨髓有制造红血球的机能；8.由于骨有钙盐的存在，所以是钙质、磷质之类矿物质的贮藏库。依《清净之道》与本注释书所述，人体有超过三百块骨骼，而现代的“解剖生理学”为206块骨骼，其差异在于：现代的“解剖生理学”之算法为：22头骨=8颅骨（1额骨、2顶骨、2颞骨、1枕骨、1蝶骨、1筛骨）+14脸部骨（2颧骨、2上颌骨、2鼻骨、2泪骨、1梨骨、2腭骨、2下鼻骨、1下颌骨）；24脊柱（7颈椎+12胸椎+5腰椎）；36胸部的骨（24肋骨+12胸椎骨）；2锁骨；2肩胛骨；60手骨〔上肢的骨〕（2肱骨〔臂骨〕、2桡骨+2尺骨〔4前臂骨〕、16腕骨、10掌骨、28指骨）；3骨盆带的骨（2髋骨+1荐骨）；60脚骨〔下肢的骨〕（2股骨〔大腿骨〕、2胫骨+2腓骨〔4小腿骨〕、2膝盖骨、14跗骨、10跖骨、28趾骨）。除了没有在《清净之道》等所提的64块肉所依止的软骨外，在细微的算法也稍有差异。 ↑
  112. 依照现代的“解剖生理学”，骨髓含藏在海绵骨和长骨中央的骨髓腔内。红骨髓形成血球；黄骨髓贮存脂肪。 ↑
  113. 依照现代的“解剖生理学”，肾脏位于腹腔的后部，腹膜的外面，脊椎两旁各一个，约在第十二胸椎到第三腰椎处，通常右肾比左肾稍低。肾脏如蚕豆形，长约12公分，宽约7公分，厚约4公分。肾脏由外围的脂肪组织来固定其位置。肾脏是包在一纤维囊内，肾脏与囊接触的部分呈棕色，称为肾皮质；其内部为髓质，髓质由白色锥状的肾锥体构成。每个肾脏约有100万个微小的过滤器，称作「肾小体」，肾小体即是肾脏的功能单位。肾脏的功能有：1.能制造尿液；2.维持体内水份的平衡；3.维持血液的碱性；4.排出毒素和药物。 ↑
  114. 锡兰版为：“其余的肉团称为﹙心脏﹚，其里面avasesamaṃsapiṇḍasaṅkhātaṃ, yassa abbhantare”，缅甸版则为：“其余的肉团称为心脏，里面avasesamaṃsapiṇḍasaṅkhātahadayabbhantare”，今依缅甸版译出。 ↑
  115. 巴沙搭（pasata）──液量的单位，约为一掌握。 ↑
  116. 依照现代的“解剖生理学”，心脏是一个中空的肌肉器官。位于中纵隔腔中，介于胸腔的两双肺之间。它斜斜地偏向左侧，基底在上，心尖朝下，长约十公分，重量约270公克，与自己的拳头大小相当。心脏由心包膜、心肌及心内膜所构成。心脏以一种称为中隔的肌肉组织而分成左右两部分，左右边各有心瓣膜将它分为上下腔，上腔称为心房，下腔称为心室，因此心脏有四腔：右心房、左心房、右心室及左心室。在人类心脏搏动约74次，驱使血液周流全身，一次泵量约70c.c.。心脏内由中隔肌肉壁隔开，并排两个唧筒，一个输送血液通过肺，另一个则输送血液周流全身。左心房从肺接受充氧血，右心房从身体接受缺氧血。每次心搏开始时，两个心房收缩，将血液驱入心脏下面的两个心室。心室具有厚的肌肉壁，是心脏中工作最重的部分。右心室将缺氧血送到肺部；左心室则将充氧血送到全身。 ↑
  117. 依照现代的“解剖生理学”，肝脏是人体最大的腺体，成人的肝脏重约1300公克。位于腹腔上部，占有右季肋区的大部分及腹上部的一部分，而且延伸到左季肋区。肝脏有四叶：右叶最大；小叶较小，呈楔形；方形叶如正方形；尾叶呈尾状。肝脏的主要功能有：1.合成作用，收集氨基酸，转化成蛋白质；2.转化作用，有些药物经肝活化之后再发挥作用；3.解毒作用，转化有毒物质成为无毒物质；4.新陈代谢作用，吸收葡萄糖并以肝糖形成储存以备需要；5.制造胆汁；6.将脂肪转化成脂蛋白、胆固醇、磷脂质。 ↑
  118. 依照现代的“解剖生理学”，膜为覆盖在器官上的组织，主要分成三类：1.黏膜──它是消化道、呼吸道及排泄生殖道的内衬；2.浆膜──覆盖在胸腔和腹腔，它反折包住腔内的某些器官。在胸腔，它包住肺脏而称为胸膜；在腹腔，它包围许多的器官而称为腹膜。而心膜则是包着心脏的浆膜；3.滑膜──它衬在关节腔，包围腱鞘和韧带。黏膜对身体有保护作用，能防止细菌侵犯；浆膜能分泌浆液，使相邻的器官可相对的滑动；滑膜会分泌关节滑液而有润滑、稳定作用并营养关节软骨。由于膜并非只在胸部，所以在此译为“膜”而非如他人所译的“肋膜”。 ↑
  119. 依照现代的“解剖生理学”，脾脏是由淋巴组织所构成。脾脏位于腹腔的左季肋部，介于横隔膜与胃底部之间。长约12公分，宽7公分，重约200公克，略呈卵圆形，呈紫色，其大小常因人而有异。脾脏的功能有：1.摧毁损坏的红血球；2.储存血液；3.制造淋巴球；4.制造抗体和抗毒素。 ↑
  120. Papphāsamaṃsanti yathāṭhāne eva lambitvā thokaṃ parivattakamaṃsaṃ.“‘肺肉’：即是只依其处所悬挂着而稍微旋转的肉。”（VismṬ.i,p.307.) 在巴利原文，肺脏有三十二片肉，但有人把“（dvattiṃsamaṃsakhaṇḍa）三十二片肉”译为“两、三片肉”；或者“二及三片肉”。 ↑
  121. 依照现代的“解剖生理学”，肺脏有左、右两个，右肺分为上、中、下三叶，而左肺则有上叶及下叶。肺脏位于胸腔的两侧，有心脏及大血管介于其间，上自颈根部，下至橫隔膜，略呈圆锥形，上有肺尖，下为肺底。肺脏被胸部的肋骨所保护。肺脏由支气管、小支气管、肺泡管，及成千上万个肺泡所构成。肺中微小气囊为肺泡，它们聚集在小叶的囊中。小叶组合为若干分叶，分叶又组合为肺叶。肺泡是一个薄壁的气囊，其表面潮湿，使空气与血液之间的气体交换，所以肺脏的主要功能是吸取空气进入肺脏，再由肺泡将氧气送入血液，并将血液中的二氧化碳由呼吸道排出体外。 ↑
  122. 依照现代的“解剖生理学”，肠主要分为两部分：小肠和大肠。小肠起于胃幽门括约肌处，终于回结肠瓣，盘旋在腹腔的中央及尾侧部，外面被大肠所包围，约有6公尺长。小肠可分为三部分：十二指肠、空肠及回肠。小肠由四层组织所构成：1.腹膜；2.不随意肌；3.黏膜下层──由蜂窝组织所构成，含有血管、淋巴管和神经；4.黏膜衬壁──为小肠的皱壁，有绒毛能吸收消化的食物送到血液及淋巴管。大肠是消化道的末段，始于右肠骨窝的盲肠，终于骨盆深处的直肠和肛门管，约1.5公尺长。大肠可分为八部分：盲肠、阑尾、升结肠、橫结肠、降结肠、骨盆结肠、直肠及肛门管。大肠由四层组织所构成：1.腹膜形成外衬；2.肌肉层；3.黏膜下层──由蜂窝组织构成，含有血管、淋巴管、神经和类淋巴组织等所构成；4.黏膜──能分泌黏液。小肠的功能有：1.使其内容物向前推进；2.分泌肠液；3.完成消化作用；4.可消灭微生物；5.吸收养分。大肠的功能有：1.吸收水分，使粪便形成半固态状；2.可分解无法消化的粗细胞物质；3.可分泌并排出某些药物；4.有排粪便的作用。 ↑
  123. 肠间膜结于肠的曲折处，固定使肠不脫离曲折的位置。 ↑
  124. 缅甸版为：“koliyakhali”。 ↑
  125. 胃中物，即食糜，是胃中一切吃的、喝的、嚼的、尝的东西。依照现代的“解剖生理学”，胃位于腹腔的腹上部、脐部、左季肋部等区域。胃的上端以贲门与食道相接，下端以幽门与十二指肠上端相接。胃壁有四层组织所构成：1.外层浆液层──由腹膜构成；2.肌肉层；3.黏膜下层──由蜂窝组织构成，含有血管、淋巴管，和自主神经；4.黏膜层──能分泌胃液。 ↑
  126. 粪便是呈半固状棕色物块，棕色是由于有胆色素的缘故。粪便的成分包括：水分、不能消化的细胞物质、死及活的微生物、消化道的上皮细胞、一些脂肪酸，以及大肠黏膜所分泌的黏液。黏液有润滑粪便的作用。 ↑
  127. “已熬过的牛乳（vikkuthitaduddha）”，缅甸版为：“pakkuthitaduddha”。 ↑
  128. 依照现代的“解剖生理学”，脑髓在颅腔内，约占全身体的五十分之一。脑由五部分所构成：大脑、中脑、桥脑、延脑及小脑。其中，中脑、桥脑及延脑又称为脑干。大脑有记忆、智慧、责任感、思维与推理、道德观念，以及学习的功能，而且能感知痛觉、温度、压力、触觉、听觉、视觉、嗅觉、味觉等功能。小脑有维持肌肉的紧张力，使各肌肉间协调及维持身体的平衡。以上脑髓的功能与佛教的传统说法是不同的。 ↑
  129. 缅甸版为：“bakula”。 ↑
  130. 缅甸版为：“大丝瓜囊（mahākosātakikosaka）”。 ↑
  131. 依照现代的“解剖生理学”，胆汁是由肝脏分泌出来的。胆汁的成分有：水、矿物盐、黏液、胆盐、胆色素，及胆固醇。胆汁的功能有：1.有乳化十二指肠内的脂肪作用；2.胆色素是红血球的代谢废物，由胆汁排出；3.胆汁在小肠时，能吸收维生素K和消化脂肪所需；4.使粪便着色，有去臭的作用；5.有轻泻的作用。储存胆汁的是胆囊，它是一个梨状形的小袋，由结缔组织将它系在肝脏的下表面。胆囊的功能有：1.贮存胆汁；2.黏膜分泌黏液加入胆汁内；3.可吸收水分，将胆汁浓缩；4.当吃下高脂肪的食物时，可将胆囊内的胆汁挤出，送入十二指肠。 ↑
  132. 胃液是由胃壁的特殊分泌腺所分泌的，它包括：水、盐酸、矿物质、黏液素、酵素，及内在分子。 ↑
  133. 脓因坏了的血而生起的败坏物，在肉体受伤或败坏处显现。当细菌、霉菌侵入体内时，患部组织坏死，白血球大量聚集，和病原体展开防卫战，而坏死组织、白血球、病原体混合的液体则形成脓。 ↑
  134. 依照现代的“解剖生理学”，血液由血浆、红血球、白血球、血小板等构成。其中血浆由水分、蛋白质、矿物质、营养物质、有机废物、荷尔蒙、酵素及氧气等气体所构成。血液有持续地供应氧气及养分给身体的各部分，并运走废物，也将热量传输全身，并辅助防御微生物的侵袭。而红血球是在红骨髓中制造的，内含血红素，当红血球通过肺脏时，血红素吸收氧气，在红血球通过身体的其他部分时，则释放氧气。 ↑
  135. 依照现代的“解剖生理学”，汗液是由汗腺分泌的。汗液的主要成分有：水份、钾、钠、氯、硫酸盐，及少量其它的废物。汗腺位于真皮内，全身汗腺有三百多万条，每个汗腺都经由一条短的汗管连到皮表的小孔，称作“汗孔”。当人体过热时，汗腺就会分泌汗液，以维持并调节体温。 ↑
  136. 依照现代的“解剖生理学”，脂肪组织由充满脂肪小球的细胞所组成，也就是由脂肪细胞所组成。脂肪细胞也可以在蜂窝组织的间质中见到。脂肪组织用来支持器官，如肾脏及眼睛，在两束肌肉纤维之间也可发现；脂肪也与蜂窝组织同处在皮肤下，使整个身体产生平滑连续的轮廓。脂肪的功用有：1.产生能与热量；2.用来支持肾脏等器官；3.可输送脂溶性维生素A,D,E,K；4.提供神经鞘、胆固醇、皮脂分泌物等所需。 ↑
  137. 依照现代的“解剖生理学”，眼泪是由眼眶外侧上部的泪腺所分泌的。眼泪包括：水份、盐类及溶菌酶（一种酵素）。眼泪不断的由泪腺分泌，来润滑眼球，洗净污物或微生物。由于有溶菌酶的存在，所以有杀菌的作用。当情感冲动时，眼泪的分泌增加，当无法全部流入鼻泪管时，则会夺眶而出。 ↑
  138. 油膏是油状的液体，可称为“皮脂”。皮脂出自皮脂腺，皮脂腺总是与毛囊相连，可使皮肤和毛发柔软而坚韧。除了无毛的手掌和足底之外，皮脂腺遍布全身，脸部及头顶的皮脂最多。鼻、额、头皮、背部、胸部等皮肉较薄之处，皮脂腺粗而且多。 ↑
  139. 依照现代的“解剖生理学”，有三对唾液腺分泌唾液入口腔内。唾液包括：水、矿物盐、黏液素、酵素及唾液淀粉酶。唾液的功用有：1.消化作用；2.滑润作用；3.清洁及滑润口腔。唾液的分泌受到自主神经的控制，当看到、嗅到、尝到或想到食物时，则会引起流涎。 ↑
  140. 鼻涕是从鼻孔流出的黏液，在感冒时，或者食用热或辛辣食物后，都会大量分泌鼻水。鼻腔衬有可产生黏液的黏膜腺，其表面上细胞的腺也会不断地拍打，将沾在上面的黏液往外鼻孔流出。 ↑
  141. 关节滑液是关节囊内的滑膜或上皮细胞所分泌的一种黏稠液体，含有蛋白成分，可作为关节的润滑剂，并作为囊内构造的营养物质，及帮助维持关节的稳定性。 ↑
  142. 依照现代的“解剖生理学”，尿液的成分有：水约96％、尿素、尿酸、肌酸酐、磷酸盐、硫酸盐、草酸盐，和氯化物等。尿液是由肾脏的肾小体滤制出来的。尿液储存在膀胱。膀胱位于腹腔，但其大小及位置随内容的尿量而改变。膀胱接受上方左右两条输尿管来的尿液；尿液通过尿道而离开膀胱。当排尿时，尿道两旁的括约肌松弛，尿液才得以离开膀胱。 ↑
  143. “saṃku saṇhamānā va”，缅甸版为：“asaṇṭhahamānā va”。 ↑
  144. 搭卡希腊（Takkasilā）是古都名，菩萨的朋友们等即出自《本生经》的故事。J.i,p.393. (pg.1.0419) ↑
  145. 缅甸版为：“当对它们从颜色现起时，这时在头发则以褐（nīla-青）遍现起（Yadi panassa vaṇṇato upaṭṭhahanti, atha kesā nīlakasiṇavasena upaṭṭhahanti.）”，锡兰版则为：“当对它们从颜色现起时，即作意为不净（Yadi panassa vaṇṇato upaṭṭhahanti, asubhato manasikaroti.）”，今依缅甸版译出。 ↑
  146. 缅甸版为：“放开发而作意毛（kese muñcitvā lome manasikaronto）”。 ↑
  147. Dhp.p.105,v.373.(pg.067)但当中的“bhikkhuno,比库”，在此为“tādino（如此者，在此译为‘行者’）”。 ↑
  148. Dhp.p.105,v.374.(pg.067) ↑
  149. S.i,p.13(pg.1.0013); Vism.p.1.(pg.1.0001) ↑
  150. puggalādhiṭṭhānāya desanāya. ↑
  151. D.ii,p.313.(pg.2,0250) ↑
  152. A.v,pp.50~1.(pg.3.0297) ↑
  153. S.v,p.64.(pg.3.0059) ↑
  154. 即没有贪、瞋、痴、无贪、无瞋及无痴六因。 ↑
  155. Vbh.p.419.(pg.434) ↑
  156. Dhp.p.78,v.277.(pg.053) ↑
  157. dhammādhiṭṭhānāya desanāya. ↑
  158. A.v,p.51.(pg.3.0297) ↑
  159. Dhp.p.78,v.279.(pg.053) ↑
  160. A.v,p.51.(pg.1.0285) ↑
  161. S.ii,p.53(pg.1.0285); iv,p.216.(pg.2.0417) ↑
  162. S.iv,p.207.(pg.2.0409)《杂阿含经》古译为：“观乐作苦想，苦受同剑刺，于不苦不乐，修无常灭想。” ↑
  163. Dhp.p.78,v.279.(pg.053) ↑
  164. A.v,p.52.(pg.3.0298) ↑
  165. A.v,p.56.(pg.3.0301) ↑
  166. S.v,p.435.(pg.3.0381) ↑
  167. “圣（ariyassa）”一字，缅甸版有而锡兰版从缺。 ↑
  168. S.v,p.435.(pg.3.0381) ↑
  169. S.v,p.433.(pg.3.0379) ↑
  170. S.v,p.432.(pg.3.0378) ↑
  171. A.v,p.52.(pg.3.0298) ↑
  172. Dhp.p.105,v.374.(pg.067) ↑
  173. A.v,p.52.(pg.3.0298) ↑
  174. S.iv,p.174.(pg.2.0383) ↑
  175. Dhp.p.48,v.170.(0g.039) ↑
  176. “mahāpañhabyākaraṇa”，即在《增支部》A.v,p.53.(pg.3.0299)所说的。 ↑
  177. A.v,pp.58~9.(pg.3.0302) ↑
  178. A.v,p.57.(pg.3.0301) ↑
  179. D.iii,p.101.(pg.302) ↑
  180. Ps.ii,p.115.(pg.3.0075) ↑
  181. S.v,p.82.(pg.3.0075) ↑
  182. A.v,pp.58~9.(pg.3.0302) ↑
  183. A.v,p.57.(pg.3.0301) ↑
  184. S.v,pp.10~11.(pg.3.0009) ↑
  185. D.iii,p.263.(pg.3.0218) ↑
  186. A.v,p.53.(pg.3.0302) ↑
  187. D.iii,p.288.(pg.3.0252) ↑
  188. A.v,p.53.(pg.3.0302) ↑
  189. A.v,p.54.(pg.03.0302) ↑
  190. A.v,p.221.(pg.3.0436) ↑
  191. 这个善贤（Subhadda）与佛陀所度化的那位最后弟子不是同一人。 ↑
  192. Vin.ii,p.284(pg.480); D.ii,p.162(pg.2.0134) ↑
  193. D.ii,p.154.(pg.2.0126) ↑
  194. S.ii,p.221.(pg.1.0405) ↑
  195. S.ii,p.210; 216.(pg.1.0412) ↑
  196. “转轮王”，缅甸版为“王”字。 ↑
  197. Vin.ii,pp.284~5.(pg.480) ↑
  198. Vin.ii,p.285.(pg.481) ↑
  199. Vin.ii,p.285.(pg.481) ↑
  200. S.ii,p.218.(pg.1.0418) ↑
  201. Vin.ii,p.285.(pg.481) ↑
  202. Vin.ii,p.285.(pg.481) ↑
  203. D.i,p.205.(pg.1.0188) ↑
  204. Vin.ii,p.286.(pg.482) ↑
  205. “法”字，缅甸版有而锡兰版从缺。 ↑
  206. 是沙格天帝的工艺天神。 ↑
  207. D.ii,p.144 .(pg.2.0119) ↑
  208. 缅甸版加了一句：“有人说：‘从空中前来，并坐（在自己的座位上）。’” ↑
  209. 括号中的这段文乃是缅甸版有而锡兰版从缺的。 ↑
  210. 括号中的这段文乃是缅甸版有而锡兰版从缺的。 ↑
  211. “具寿”是缅甸版有而锡兰版从缺的。 ↑
  212. Vin.ii,p.287.(pg.483) ↑
  213. 依据《律藏注》的记载，第一次大结集共举行了七个月。VinA.i,p.30.(pg.1.0023) ↑
  214. 括号中的这段文乃是缅甸版有而锡兰版从缺的。 ↑
  215. A.i,p.23.(pg.1.0025)即多闻第一、具（正）念第一、威仪第一、具坚固第一，及近侍第一。 ↑
  216. D.ii,p.145.(pg.2.0119) ↑
  217. D.ii,p.145.(pg.2.0119) ↑
  218. Dhp.p.15,v.53.(pg.021) ↑
  219. A.ii,p.123.(pg.1.0439) ↑
  220. A.i,p.192.(pg.1.0193) ↑
  221. S.i,p.160.(pg.1.0162) ↑
  222. M.i,p.1.(pg.1.0001) ↑
  223. M.i,p.258(pg.1.0182); Vin.iv,p.138.(pg.2.175) ↑
  224. D.i,p.204.(pg.1.0188) ↑
  225. A.i,p.190.(pg.1.0190) ↑
  226. 括号中的这段文乃是缅甸版有而锡兰版从缺的。 ↑
  227. A.i,pp.24~5.(pg.1.0025) ↑
  228. SN.p.14,v.81.(pg.292) ↑
  229. S.iv,p.63.(pg.2.0265) ↑
  230. M.i,p.12.(pg.1.0025) ↑
  231. Vin.i,p.3.(pg.3.004) ↑
  232. Vin.iv,p.233.(pg.2.275) ↑
  233. Khp.p.6.(pg.009) ↑
  234. Dhp.p. 51,v.181.(pg.040) ↑
  235. M.i,p.3.(pg.1.0189) ↑
  236. M.i,p.213.(pg.1.0273); A.ii,p.23.(pg.1.0331) ↑
  237. “后两轮”是指自正立志向及过去曾修福；“前两轮”为住在适宜地及依止〔亲近〕善人。出自：A.ii,p.32.(pg.1.0341) ↑
  238. D.i,p.205.(pg.1.0188) ↑
  239. A.iv,p.227.(pg.3.0061) ↑
  240. Vin.iv,p.119.(pg.2.155) ↑
  241. D.ii,p.254.(pg.2.0203) ↑
  242. M.i,p.438.(pg.2.0212) ↑
  243. M.ii,p.22.(pg.2.0214) ↑
  244. S.i,p.87.(pg.1.0087) ↑
  245. M.i,p.12(pg.1.0015); A.i,p.134(pg.1.0133); iii,p.246.(pg.2.0401) ↑
  246. Ps.ii,p.107.(pg.296) ↑
  247. Dhs.p.1,1.(pg.017) ↑
  248. 请参见：M.i,p. 89.(pg.1.0124) ↑
  249. Vin.iii,p.1.(pg.1.050) ↑
  250. 即《法集论》的第一段所说的方式。 ↑
  251. Mnid.p.143.(pg.111) ↑
  252. Mnid.p.142.(pg.111) ↑
  253. “八世间法”，《清净之道》与缅甸版为“八邪性”。 ↑
  254. 《清净之道》与缅甸版为“谛”，而锡兰版为“信”。 ↑
  255. 括号中的这段文乃是缅甸版有而锡兰版从缺的。 ↑
  256. “他拥有一切欲”，缅甸版为“他的一切欲是繁荣的”。 ↑
  257. “五种住处支”即：“（1.）其住处（离乞食的村庄）不太远，也不太近，是适宜往返的；（2.）在白天不喧闹，而晚上少声响、少声音；（3.）少有虻、蚊、风吹、炎热（及）爬虫类的恼触；（4.）对于住在该住处者，容易获得衣、饮食、坐卧具及病缘药品资具；（5.）在该住处住有多闻、通达阿含〔教理〕、持法、持律及持本母的（长老）比库们，可以时常前往请教他们问题：‘尊者，这是如何？这是什么涵义？’而那些尊者得以开显其隐蔽的，阐明其所不明了的，而且对于诸法中各种当疑处得以去除疑惑。”A.v,pp.15~6.(pg.3.0268) ↑
  258. Vin.ii,p.236(pg.4.418); A.iv,p.204.(pg.3.0044) ↑
  259. A.ii,p.101.(pg.1.0408) ↑
  260. Vv.p.49.(pg.073) ↑
  261. Vin.ii,p.6(pg.1.007); M.ii,p.22.(pg.2.0076) ↑
  262. SN.p.108,v.548.(pg.367) ↑
  263. M.i,p.386.(pg.2.0049) ↑
  264. D.i,p.91.(pg.1.0086) ↑
  265. S.i,p.204.(pg.1.0206) ↑
  266. S.i,p.104.(pg.1.0106) ↑
  267. Vin.iii,p.243.(pg.1.352) ↑
  268. Vism. p.364.(pg.2.0185) ↑
  269. Vin.iii,p.1.(pg.1.001); D.i,p.62.(pg.1.0059) ↑
  270. Vin.i,p.27.(pg.3.036) ↑
  271. S.ii,p.1.(pg.1.0243) ↑
  272. A.iii,p.376.(pg.2.0331) ↑
  273. A.ii,p.239.(pg.1.0562) ↑
  274. A.v,p.16.(pg.3.0269) ↑
  275. M.i,p.249.(pg.1.0316) ↑
  276. Vin.ii,p.109.(pg.4.244) ↑
  277. M.i,p.249.(pg.1.0316) ↑
  278. SN.p.211,v.1092.(pg.444) ↑
  279. J.vi,p.268.(pg.2.0023) ↑
  280. Vin.ii,p.294.(pg.4.491) ↑
  281. A.iv,p.333.(pg.3.0148) ↑
  282. S.i,p.66.(pg.1.0050) ↑
  283. “bhāsasakuṇaṃ（会说话的鸟）”，缅甸版为：“cātakasakuṇaṃ（犀鸟）”。 ↑
  284. “关于寂静〔牟尼〕的行道”，见：SN.pp.135~6,v.698.(pg.388) ↑
  285. “分成见到的是吉祥等三种（主张）”一句，缅甸版为从缺。 ↑
  286. Vbh.p.422.(pg.437) ↑
  287. 括号里的字乃是缅甸版有而锡兰版从缺。 ↑
  288. 括号里的字乃是缅甸版有而锡兰版从缺。 ↑
  289. SN.p.66,v.376.(pg.335) ↑
  290. S.i,p.1.(pg.1.0001) ↑
  291. “说法（kathā,说）”，缅甸版为：“说偈（gāthā,偈颂）”。 ↑
  292. SN.p.149,v.762.(pg.397) ↑
  293. A.i,p.276.(pg.1.0280) 当中的“我说”，缅甸版为“我将说”。 ↑
  294. S.iii,p.108.(pg.2.0088) ↑
  295. S.iii,p.108.(pg.2.0089) ↑
  296. M.i,p.227.(pg.1.0289) ↑
  297. 即：身恶行、语恶行及意恶行。 ↑
  298. A.i,p.102.(pg.1.0100) ↑
  299. M.iii,p.61(pg.3.0107); A.i,p.101.(pg.1.0100) ↑
  300. J.vi,p.236.(pg.1.0330) ↑
  301. J.iv,p.240.(pg.1.0267) ↑
  302. 即：离身恶行、离语恶行及离意恶行。A.i,p.102.(pg.1.0101), ↑
  303. M.iii,p.61(pg.3.0107); A.i,p.101.(pg.1.0100) ↑
  304. J.vi,p.236.(pg.1.0330) ↑
  305. J.iv,p.241.(pg.1.0267) ↑
  306. 括号里的字乃是缅甸版有而锡兰版从缺。 ↑
  307. Dhp.p.18,v.68.(pg.023) ↑
  308. 括号里的字乃是缅甸版有而锡兰版从缺。 ↑
  309. D.ii,p.138.(pg.2.0114) ↑
  310. D.iii,p.74.(pg.3.0061) ↑
  311. “dippati”，缅甸版为：“dibbati”。 ↑
  312. “甘达（gaṇḍa）”，缅甸版为：“堪达（kaṇḍa）”。 ↑
  313. “六无上”为：见无上、闻无上、利得无上、学无上、行〔尊敬〕无上、忆念无上。D.iii,p.250.(pg.3.0207) ↑
  314. “色拉拉瓦梯（Salalavatī）”，缅甸版为：“色拉瓦梯（Sallavatī）”。 ↑
  315. Vin.i,p.197.(pg.3.287) ↑
  316. M.i,p.216.(pg.1.0273) ↑
  317. A.ii,p.23.(pg.1.0313) ↑
  318. A.iv,p.110.(pg.2.0480) ↑
  319. M.i,p.480.(pg.2.0145) ↑
  320. cf. D.iii,p.267.(pg.3.0222) ↑
  321. D.iii,p.267.(pg.3.0222) ↑
  322. SN.p.78.(pg.344) ↑
  323. SN.p.78,v.450.(pg.344) ↑
  324. 这段巴利原文为：“Yasmā ca ayaṃ vinayapariyāpannā eva, tasmā vinayaggahaṇena etaṃ asaṅgaṇhitvā vinayo saṅgahetabbo. （并且，由于这﹙说善语本来﹚只是包括在律仪里的，因此在以律仪把持时，﹙本﹚应收摄在律仪的，但并未收摄此。）”这段话的直译文比较难懂，所以参考英译本而做些修饰。 ↑
  325. 括号里的“等”字，乃是缅甸版有而锡兰版从缺。 ↑
  326. SN.p.79,v.454.(pg.345) ↑
  327. Itv.p.110.(pg.269) ↑
  328. 括号中的字乃是缅甸版有而锡兰版从缺的。 ↑
  329. D.iii,p.189.(pg.3.0154) ↑
  330. 《律藏》提到十种女人及十种妻子，即十种女人：母护女、父护女、父母护女、兄弟护女、姊妹护女、亲戚护女、宗族护女、法〔同宗教者〕护女、有（夫主）护女和有罚女；以及财买妇等十种妇：财买妇、欲（爱）住妇、财住妇、衣住妇、水钵〔盆〕妇、除（去头上荷物垫）環妇、婢且妇、作务妇、俘虏妇和暂时妇。Vin.iii,p.139.(pg.1.202) ↑
  331. 括号里的字乃是缅甸版有而锡兰版从缺。 ↑
  332. D.iii,p.189.(pg.3.0154) ↑
  333. D.iii,p.190.(pg.3.0154) ↑
  334. S.i,p.234.(pg.1.0236) ↑
  335. “怠惰等不善”，缅甸版为“不正当〔混乱〕”。 ↑
  336. SN.p.33,v.187.(pg.307) ↑
  337. D.iii,p.185.(pg.3.0150) ↑
  338. D.iii,p.188.(pg.3.0153) ↑
  339. “先前的知足”，缅甸版为“善觉慧” ↑
  340. 即经典上列出可以布施的十种物品，即：食物、饮料、衣服、车乘、花鬘、香、涂香、床、住处和灯。A.iv,p.239.(pg.3.0480) ↑
  341. A.iii,p.39.(pg.2.0033) ↑
  342. Dhp.p.99,v.354.(pg.064) ↑
  343. A.iii,p.21.(pg.2.0018) ↑
  344. M.i,p.287.(pg.1.0355) ↑
  345. M.i,p.285.(pg.1.0358) ↑
  346. 括号里的字乃是缅甸版有而锡兰版从缺。 ↑
  347. A.i,p.213.(pg.3.0082) ↑
  348. 五种怖畏与怨敌为：杀生、不与取、欲邪行、妄语，及放逸原因的谷物酒、花果酒（和）酒精。A.iii,pp.203~6.(pg.3.0404) ↑
  349. D.iii,p.181.(pg.3.0147) ↑
  350. D.iii,p.182. (pg.3.0147) ↑
  351. 即本书原文页码第二六页的解释。 ↑
  352. Vbh.p.350.(pg.363) ↑
  353. M.i,p.350.(pg.1.0027) ↑
  354. Dhp.p.7,v.21.(pg.016) ↑
  355. M.iii,p.205.(pg.3.0247) ↑
  356. A.iv,pp.27~31.(pg.2.0408) ↑
  357. D.iii,p.192.(pg.3.0156) ↑
  358. “四合一甘药（catumadhura）”——是指由鲜奶油、油、蜂蜜及糖所混合制成的甘药。这甘药目前南传佛国还是很普遍，居士们布施给僧侣，比库们可以存放七天，当在有饥渴或病缘时，可在过午之后服用。 ↑
  359. Vin.i,p.58.(pg.3.073) ↑
  360. SN.p.7,v.42.(pg.286) ↑
  361. A.i,p.87.(pg.1.0086) ↑
  362. Vin.i,p.352(pg.3.499); M.i,p.207.(pg.1.0268) ↑
  363. D.iii,p.285.(pg.3.0244) ↑
  364. S.v,p.95.(pg.3.0084) ↑
  365. 四种利益即：1.轻易想起法句而速趣胜进；2.听比库在天众中说法而速趣胜进；3.听说听比库在天众中说法而速趣胜进；4.由化生同伴的提醒而记起所闻而速趣胜进。A.ii,p.185.(pg.1.0504) ↑
  366. A.ii,p.140.(pg.1.0457) ↑
  367. J.iii,p.43.(pg.1.0099) ↑
  368. M.iii,p.268.(pg.3.0312) ↑
  369. J.v,p.141.(pg.2.0007) ↑
  370. S.i,p.222.(pg.1.0223) ↑
  371. Dhp.p.112,v.399(pg.070); SN.p.120,v.623.(pg.376) ↑
  372. Itv.p.107.(pg.267) ↑
  373. 五处礼法（pañcapatiṭṭhitena vanditvā）－在《律藏》是指下座比库顶礼上座比库或佛陀的方法，即：“伍巴离（Upāli-优婆离），较新学的比库在顶礼较长的比库足时，应内〔自心〕现起五法后来顶礼。是哪五法呢？伍巴离，较新学的比库在顶礼较长的比库足时应当1.偏袒上衣在一肩〔偏袒右肩〕、2.合掌、3.以（自已的）手掌摩触（对方的双）足、4.现起敬爱，及5.现起恭敬来礼足。”Vin.v,p.206.(pg.358) 在传统佛教把额头、双手、两肘、两膝及双脚的五处触地为五处礼法，但与北传的五体投地有异。在《律庄严复注》（Vinayālaṅkāra-Ṭīkā）对《律藏》所提的文以及其它说法也有所解说，详见：VinlṬ.(pg.2.0367)。 ↑
  374. MA.ii,pp.16~7.(pg.1.0322) 但“威迪沙卡（vedisaka）树”，在缅甸版及原文皆为：“威迪雅卡（vediyaka-领受）”。 ↑
  375. M.i,p.179.(pg.1.0237) ↑
  376. M.i,p.147.(pg.1.0201) ↑
  377. D.ii,p.106.(pg.2.0089) ↑
  378. S.v,p.8.(pg.3.0007) ↑
  379. D.iii,p.260.(pg.3.0215) ↑
  380. Vin.i,p.185(pg.3.272); A.iii,p.379.(pg.2.0333) ↑
  381. Vbh.p.100.(pg.104) ↑
  382. “一兆（koṭisatasahassa）”，一俱胝（koṭi-口提）为一千万，而一百（sata）乘以一千（sahassa）为十万；一千万乘以十万为一兆。 ↑
  383. 五种牛味（pañcagorasa,五种牛的产品），即：乳、凝乳、奶酪、鲜奶油〔生酥〕及精炼奶油〔熟酥〕（khīra, dadhi, takka, navanīta, sappi）。Vin.i,p.244(3.pg.342); DhA.i,p.158(pg.1.0205); SNA.p.322.(pg.2.0057) ↑
  384. “牛呼（gāvuta）”为长度的单位，即一牛鸣的距离；一牛呼为四分之一由旬，约五公里。 ↑
  385. Vin.i,p.268.(pg.3.377) ↑
  386. 括号中的这段文乃是缅甸版有而锡兰版从缺的。 ↑
  387. “kadali”，缅甸版为“puṇṇaghaṭakadali,满灌旗”。 ↑
  388. “作”，缅甸版为“布施”。 ↑
  389. 锡兰版没有“王”字。 ↑
  390. “作”，缅甸版为“布施”。 ↑
  391. 即我们将充分地考虑这两种说法，而对《宝经》作较为圆满的解释。 ↑
  392. Vin.iv,p.25(pg.2.037) ↑
  393. M.i,p.260.(pg.1.0326) ↑
  394. S.iii,p.101.(pg.2.0083) ↑
  395. J.ii,p.260.(pg.1.0068) ↑
  396. 由于阿拉汉在证得阿拉汉道之时，已经处在耗尽、度过、吞食了未来的结生时刻，所以说为：“食了时的众生”。 ↑
  397. D.ii,p.157.(pg.2.0129) ↑
  398. Vin.iv,p.34.(pg.2.052) ↑
  399. M.i,p.2.(pg.1.0002) ↑
  400. 锡兰版为：“一切（sabba）”。 ↑
  401. 巴利为：“刹那（khaṇa）”。 ↑
  402. 锡兰版没有：“慈爱”一字。 ↑
  403. 从所收成的第十部份拿来（施舍），称为“sassamedhaṃ”，在此以“sassamedhaṃ”说成“assamedhaṃ”；“assamedhaṃ”直接译法是指以杀马来当祭品，而这句及以下的译法是来自《增支部注》。 ↑
  404. 每六个月以粮食与薪俸来犒赏大军，称为“purisamedhaṃ”；“purisamedhaṃ”直接译法是指用人来当祭品。 ↑
  405. 以一千或两千的财物施与那些手中拿着字条，而三年都没有收成〔增长〕的贫穷人，这称为“sammāpāsaṃ”；“sammāpāsaṃ”有人译成“以倒酒祭神”或“掷棒祭”。 ↑
  406. 以大叔、大伯、大舅等方式的称呼来说爱语，称为“vācāpeyyaṃ”，在此以“vācāpeyyaṃ”说成“vājāpeyyaṃ”；“vājāpeyyaṃ”有人译成“以瓦加（vājā）酒来祭神”或“掷杖祭”。 ↑
  407. A.iv,p.151.(pg.3.0002） ↑
  408. A.iv,p.151.(pg.3.0002） ↑
  409. 修慈的十一种利益为：睡眠安乐，醒来安乐，不见恶梦，人们喜爱，非人喜爱，诸天守护，不会被火、毒药、刀所伤害，心迅速得定，相貌安详，临终不昏迷，即使今生没有证得阿罗汉果死后犹如睡醒一般投生到梵天界。(A.v,p.342.) ↑
  410. D.ii,p.89.(pg.2.0075) ↑
  411. 锡兰版没有：“经”字。 ↑
  412. 锡兰版为“以美丽行为〔业〕的威仪、所行为‘天界’”。 ↑
  413. 另一种译法为：“而且假如没有世尊，怎么有其他人在般涅槃后，而对其出生（处）、觉悟（处）、转法轮（处及）般涅槃处或像、塔庙等敬重、尊重呢？”。 ↑
  414. A.i,p.248.(pg.1.0250) ↑
  415. A.i,p.248.(pg.1.0250) ↑
  416. 车轮中心可以穿轴的轴承。 ↑
  417. 车轮的轴与轮圈之间的直木。 ↑
  418. 车轮的外框。 ↑
  419. 即四肢、象鼻、象尾、外阴七处。 ↑
  420. 巴利原文为：“它能捉住（gahetvā）十二由旬的群众”。 ↑
  421. 没有〔避开〕六过失即：不太高、不太矮、不太瘦、不太胖、不过黑、不过白。M.iii,p.174.(pg.3.0213) ↑
  422. D.ii,p.139.(pg.2.0115) ↑
  423. 这段话缅甸版的译文为：“（除了）如来（之外），在世间通称为下等的有情、布拉纳咖沙巴（Pūraṇakassapa,富兰那迦叶）等六师（外道）以及其他如此（的有情），由于未圆满（觉悟）的亲依止以及见颠倒，即使在梦中也无法受用。” ↑
  424. D.iii,p.250.(pg.3.0207) ↑
  425. D.iii,p.62(pg.3.0051); M.iii,p.172.(pg.3.0211) ↑
  426. “有（眼等）诸根”，锡兰版为：“意根”。然而，“有（眼等）诸根”比较符合文意。 ↑
  427. 五处礼法（pañcapatiṭṭhitena vanditvā）即：“较新学的比库在顶礼较长的比库足时应当1.偏袒上衣在一肩〔偏袒右肩〕、2.合掌、3.以（自已的）手掌摩触（对方的双）足、4.现起敬爱，及5.现起恭敬来礼足。”Vin.v,p.206.(pg.358)详见本书160页脚注181。 ↑
  428. A.ii,p.34.(pg.1.0343) ↑
  429. S.iv,p.54.(pg.2.0280) ↑
  430. 方括弧里的“方式”字为缅甸版的译文。 ↑
  431. 缅甸版为：“无热恼的”；而锡兰版为：“不少的”，在此采用缅甸版比较符合于此意。 ↑
  432. 缅甸版没有“法”字。 ↑
  433. A.ii,p.34.(pg.1.0343) ↑
  434. “（声）闻觉”，缅甸版有而锡兰版无此字。 ↑
  435. M.i,p.508.(pg.2.0176) ↑
  436. M.iii,p.71.(pg.3.0116) ↑
  437. Pug.p.13.(pg.116) ↑
  438. A.ii,p.34.(pg.1.0343) ↑
  439. A.i,p.233.(pg.1.0234) ↑
  440. 四种行道，即：苦行道迟通达，苦行道速通达，乐行道迟通达及乐行道速通达。(D.iii,p.228.) ↑
  441. D.iii,p.237.(pg.3.0198) ↑
  442. 即：入流果有一种等三种，再乘以苦行道迟通达等四种，共有十二种；一来果由在欲界等证得（圣）果而有三种，再乘以苦行道迟通达等四种，共有十二种；不来果如上所述的有二十四种；阿拉汉果有如上所述的两种，共有五十种，再加入流道等四圣道，共有五十四种，再乘以信前导者及慧前导者的两种，一共为一百零八种。 ↑
  443. 锡兰版没有“他们（te）”字。 ↑
  444. A.ii,p.34.(pg.1.0343) ↑
  445. 诸轭，即：欲、有、见、无明四轭。 ↑
  446. 缅甸版为：“〈问童子文〉”。 ↑
  447. S.v,p.444.(pg.3.0388) ↑
  448. A.i,p.233(pg.1.0234); Pug.p.16.(pg.118) ↑
  449. M.i,p.79.(pg.1.0113) ↑
  450. 锡兰版没有“在此（tattha）”字。 ↑
  451. “在此有哪些怀疑呢？即：疑、怀疑导师，疑、怀疑法，疑、怀疑僧，疑、怀疑学，疑、怀疑前际〔过去〕，疑、怀疑后际〔未来〕，疑、怀疑前后际〔过去及未来〕，疑、怀疑在缘起法的此缘性。（Tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati, dhamme kaṅkhati vicikicchati, saṅghe kaṅkhati vicikicchati, sikkhāya kaṅkhati vicikicchati, pubbante kaṅkhati vicikicchati, aparante kaṅkhati vicikicchati, pubbantāparante kaṅkhati vicikicchati, idappaccayatā paṭiccasamuppannesu dhammesu kaṅkhati vicikicchati.）”。Dhs.p.183, Æ1004.(pg. 208) ↑
  452. Dhs.p.183, Æ1005.(pg.208) ↑
  453. 即上面所提的有身见等那三种为所有的根因。 ↑
  454. A.i,p.27(pg.1.0028); M.iii,p.64.(pg.3.0110) ↑
  455. A.iv,p.201.(pg.3.0041) ↑
  456. M.i,p.324.(pg.1.0399) ↑
  457. Kv.p.413.(pg.303) ↑
  458. D.i,p.56(pg.1.0053); M.i,p.517.(pg.2.0185)“乐、苦、命”——这是外道帕库达咖恰雅那（Pakudha-Kaccāyana）的邪见。 ↑
  459. 吉达拉月（citramāsa）为热季的第一个月，约阳历的四月至五月。 ↑
  460. “熏习分（vāsanābhāgiya）的经是指－布施论、（持）戒论、（行善生）天界论、诸欲的过患（及）出离的利益（的经）”。“抉择分（nibbedhabhāgiya）的经是指－（直接）阐明四（圣）谛（的经）”。Netti.p.49.(pg.042) ↑
  461. 九种出世间法为：四道、四果与涅槃。 ↑
  462. A.i,p.223.(pg.1.0224) ↑
  463. 锡兰版没有“为如去”字。 ↑
  464. 缅甸版为“登上了五百艘船”；而锡兰版为“各自”，这句采缅甸版译出。 ↑
  465. 锡兰版没有“当时”字。 ↑
  466. 锡兰版没有“义务”字。 ↑
  467. 以上是缅甸版的译法，锡兰版为“您们知道初、中与终点吗？” ↑
  468. 锡兰版没有“成为独觉佛〔辟支佛〕（paccekabuddho hutvā）”两字。 ↑
  469. 锡兰版为“显示了（dassetvā）”字。 ↑
  470. Dhp.p.82,v.290.(pg.055) ↑
  471. “雨（vuṭṭhaṃ）”，锡兰版为“流（vaṭṭaṃ）”。 ↑
  472. “立刻即能得资益”，假如依注释的第二种解释，即可翻译为“处在该处能资益”。 ↑
  473. 缅甸版为：“现在，接着解释排在《宝经》之后，来到以‘站在墙外’等的《墙外经》之涵义。” ↑
  474. 两千五百位服侍的男子（aḍḍhateyyehi purisasahassehi veyyāvaccakarehi），《饿鬼事注》则为一千位服侍的男子（purisasahassehi veyyāvaccakarehi）。PevA.p.20.(pg. 019) ↑
  475. 两千五百位男子（aḍḍhateyyehi purisasahassehi），《饿鬼事注》则为一千位男子（purisasahassena）。PevA.p.21.(pg. 020) ↑
  476. 即伽耶山的三咖沙巴〔三迦叶〕，详见《律藏·大品》：Vin.i,p.23. ↑
  477. 两千五百位随从（aḍḍhateyyasahassaparivāre）是《墙外经注》的记载；《饿鬼事注》则为一千位随从（sahassaparivāre），如果根据《律藏》等的记载，一千位随从是比较正确的。Vin.i,p.24(pg. 032); PevA.p.21.(pg. 020) ↑
  478. Vin.i,p.23.(pg.3.048) ↑
  479. 锡兰版没有“暗黑的脸”字。 ↑
  480. “拔（ba）”，缅甸版为“跋（bha）”；“巴（pa）”,缅甸版为“哈（ha）”。 ↑
  481. SN.p.19,v.98. ↑
  482. M.i,p.206.(pg.1.0266) ↑
  483. M.i,p.17.(pg.1.0020) ↑
  484. “在（适当）处（ṭhāne）”，《增支部注》解释为“okāse”，即空间、余地、机会之意。依照下面的文意，这句话的涵义为：“婆罗门，投生在有些地方是可能获得助益的，而投生在有些地方则是无法获得助益的。” ↑
  485. 《生闻经》（Jāṇussoṇi Suttaṃ）A.v,pp.269~71.(pg.3.0478) ↑
  486. “雨（vuṭṭhaṃ）”，锡兰版为“流（vaṭṭaṃ）”。 ↑
  487. M.ii,p.106.(pg.2.0309) ↑
  488. “立刻即能得资益”，假如依注释的第二种解释，即可译为“处在该处能资益”。 ↑
  489. 锡兰版没有“以‘已经示此亲戚法（so ñātidhammo ca ayaṃ nidassito）’（等）这首偈颂来做开示的结尾。或者，”这句话。 ↑
  490. “种类”，缅甸版为“布施”。 ↑
  491. M.i,p.22.(pg. 2.0290) ↑
  492. 另一种读法为：“或者在没看见时，被不肖子嗣挖掘地后而偷走该宝藏了”。 ↑
  493. 锡兰版没有“自制（saṃyamo）”字。 ↑
  494. Dhp.p.102,v.362.(pg.065) ↑
  495. SN.p.33,v.186.(pg.307) ↑
  496. SN.p.33,v.188.(pg.307) ↑
  497. SN.p.33,v.189.(pg.307) ↑
  498. 锡兰版的“止住（ṭhiti,站立；停止）”，缅甸版为“阴历（tithi）”，所以这句译文为：“没有（按照行事）历或在当天来的（客人）为‘宾客’”，但译文较不通顺。 ↑
  499. 锡兰版没有“这是布施花的果”。 ↑
  500. Dhp.p.82,v.290.(pg.055) ↑
  501. A.ii,.80.(pg.1.0392) ↑
  502. A.iv,.392.(pg.3.0195) ↑
  503. 锡兰版有“为无能胜”字。 ↑
  504. SN.p.140.(pg.391) ↑
  505. 缅甸版的“这一种”，锡兰版为“如此这”；缅甸版的“丰富”，锡兰版为“分类”。其译文为：“在如此取出这种福藏后”。 ↑
  506. 上面所讲的涵义，即在谈论：“万般带不去，唯有业随身”、“金银财宝带不去，唯有善恶业随身”的道理；无论人们在世时所藏的宝藏有多么多，是多么的富有，到了死亡来临之时，这些都是带不走的，唯有在世时所造的善恶业会如影随形般地跟着自己到后世去，并受善恶的果报。佛陀在讨论世人藏宝藏之余，更赞叹布施修福等福所成的真正宝藏。在上文中有“所当前往；应当前去（gamanīya）”等之词，事实上，“前往、去、走、趣、到”在巴利语都是同样的涵义，只是在中文译法、用法有别而已；而上面是用在“死后投生他界”及“带走福藏”之事。 ↑
  507. 即这些布施、持戒等是能为诸天与人带来所想要获得、达成的“福藏”。 ↑
  508. M.i,p.289.(pg.1.0359) ↑
  509. M.i,p.289.(pg.1.0359) ↑
  510. M.iii,pp.99~100.(pg.3.0140) ↑
  511. 锡兰版没有“一切”字。 ↑
  512. D.iii,p.159.(pg.3.0130) ↑
  513. D.iii,p.173.(pg.3.0141) ↑
  514. D.iii,p.164.(pg.3.0134) ↑
  515. M.i,p.190.(pg.1.0248) ↑
  516. “第一”，锡兰版为“六法”，即：美色、美声、美形、美貌、权力及随从。 ↑
  517. 锡兰版没有“转轮王乐”这几字。 ↑
  518. “英勇的具念者（sūrā satimanto）”，锡兰版为“善具念者（susatīmanto）”。 ↑
  519. 锡兰版没有“明及解脱为‘明解脱’”这几字。 ↑
  520. Dhs.p.234,Æ1367.(pg.265) ↑
  521. 锡兰版没有“德”字。 ↑
  522. D.ii,p.70(pg.2.0060); M.ii,p.12.(pg.2.0205) ↑
  523. 锡兰版没有“一切”字。 ↑
  524. 锡兰版没有“所未说的”字。 ↑
  525. A.iv,p.88.(pg.2.0465) ↑
  526. “福成就（puññasampattiyā）”，锡兰版为“转起（pavattiyā）”。 ↑
  527. 即三十二身分及膨胀相等十种不净相。 ↑
  528. 锡兰版没有“比库”字。 ↑
  529. 即前安居及后安居。 ↑
  530. 锡兰版没有“之意”字。 ↑
  531. 锡兰版则为：“看田地〔田地明〕”。 ↑
  532. 锡兰版没有“不供泉水”字。 ↑
  533. 锡兰版没有“资具”字。 ↑
  534. 锡兰版没有“或者”字。 ↑
  535. 锡兰版没有“或者”字。 ↑
  536. 缅甸版没有“道果”二字。 ↑
  537. 锡兰版没有“这里”字。 ↑
  538. 五精勤支为：“同样的，王子，有五种精勤支。是哪五种呢？在此，王子，（1）.比库有信，他相信如来的菩提︰‘彼世尊是阿拉汉、正自觉者、明行足、善至、世间解、无上调御丈夫、天人师、佛、世尊。’（2）.他是既没有病，也没有痛苦；他既不太寒，也不过热，而是中庸的体质，有强的消化力，能够堪忍精勤。（3）.他既不狡猾，也不奸诈，只是将自己如实地显现给他的导师或有智慧的同梵行者们。（4）.他是以舍断不善法、具足善法而住于发勤精进者，对诸善法（的培育）是强力、坚固、勇猛、不舍重担的。（5）.他是有慧者，他具备关于圣、抉择〔透彻〕而能导至完全苦尽的生灭之慧。王子，这是五种精勤支。”（M.ii,p.95.） ↑
  539. 锡兰版没有「或在年少时的正直」三字。 ↑
  540. 即：观照所缘，以增上戒学及增上定学来清净方法为有“正直”；观照无常、苦、无我三相，以增上慧学来清净所依为有“端正”。 ↑
  541. 缅甸版用此句。 ↑
  542. Vin.i,p.58.(pg.073) ↑
  543. 锡兰版没有“而说的”字。 ↑
  544. 即：钵、三衣、剃刀、针、腰带、滤水器。 ↑
  545. 锡兰版为“我们”字。 ↑
  546. 锡兰版没有“我将吃什么”字。 ↑
  547. 锡兰版为“我们”字。 ↑
  548. “怖畏”，锡兰版为“来”。 ↑
  549. 锡兰版没有“鱼”字。 ↑
  550. A.ii,p.17.(pg.1.0324) ↑
  551. 缅甸版没有“鱼、龟”两字。 ↑
  552. 四生，即：胎生、卵生、湿生及化生。 ↑
  553. 锡兰版没有“村”字。 ↑
  554. “快乐者或痛苦者”，锡兰版为“善趣者或恶趣者”。 ↑
  555. 九种轻慢事，即：以出生、种姓、家族、职业、技术、疾病、长相、烦恼、所犯的罪等。 ↑
  556. 锡兰版为：“一切（sabbasmiṃ）”－即在没有剩余〔没有遗余；所有〕。“世界（lokasmiṃ）”－即在有情世间。 ↑
  557. “之意”，锡兰版为“而说的”。 ↑
  558. “世间”，锡兰版为“所得（lābha）”。 ↑
  559. D.i,p.71.(pg.1.0067) ↑
  560. 锡兰版没有“坐着或躺着”字。 ↑
  561. 锡兰版没有“坐着或躺着”字。 ↑
  562. 锡兰版没有“还没有睡着”字。 ↑
  563. S.i,p.135. ↑
  564. 缅甸版为：“如此如来、法自在者所开示的，对善巧于利益所应当做的利益。（Evampi atthakusalena tathāgatena, Dhammissarena kathitaṃ karaṇīyamatthaṃ.）” ↑
  565. 锡兰版没有“称为《阐明胜义》”字。 ↑
  566. 从这段话的内容来看，可知是后人所写的。 ↑
  567. 锡兰版没有“等”字。 ↑

 

修习根经（中部152）

中部

萧式球译

一五二．修习根经

这是我所听见的：

有一次，世尊住在迦咤伽罗的目羇卢园。

这时候，波罗娑利婆罗门的弟子优陀罗年青婆罗门前往世尊那里，和世尊互相问候，作了一番悦意的交谈，然后坐在一边。世尊对优陀罗说： “优陀罗，波罗娑利有没有教弟子修习根呢？”

“乔答摩贤者，波罗娑利有教弟子修习根。”

“优陀罗，波罗娑利是怎样教弟子修习根的呢？”

“乔答摩贤者，是这样的：眼不见色，耳不闻声。波罗娑利是这样教弟子修习根的。”

“优陀罗，若波罗娑利这样说，盲人便会成为修习根的人，聋人便会成为修习根的人了。优陀罗，盲人是眼不见色的，聋人是耳不闻声的。”

当世尊这样说的时候，优陀罗沉默不语、不知所措、双肩下坠、头面低垂、闷闷不乐、无言以对地坐着。

这时候，世尊看见优陀罗沉默不语、不知所措、双肩下坠、头面低垂、闷闷不乐、无言以对地坐着，之后便对阿难尊者说： “阿难，波罗娑利教弟子修习根，有别于在圣者的律之中最高的修习根。”

“世尊，现在是时候了，善逝，现在是时候了，请世尊讲说在圣者的律之中最高的修习根，当比丘听了之后，便会受持世尊的说话。”

“阿难，既然这样，你留心听，好好用心思量，我现在说了。”

阿难尊者回答世尊： “大德，是的。”

世尊说： “阿难，什么是在圣者的律之中最高的修习根呢？

“阿难，一位比丘在眼看到色之后生起欢喜、不欢喜、欢喜与不欢喜的时候，他知道：生起的欢喜、不欢喜、欢喜与不欢喜都是行来的，都是粗劣的，都是依缘而生的；有一种寂静、细妙的境界，那就是舍。于是，他息灭生起的欢喜、不欢喜、欢喜与不欢喜，保持舍心。

“阿难，就正如有眼睛的人张开眼睛然后闭上眼睛，或是闭上眼睛然后张开眼睛的一瞬间，任何人能同样地立即、很快、毫不费力地息灭生起的欢喜、不欢喜、欢喜与不欢喜，保持舍心──阿难，这称为在圣者的律之中最高的修习根，这是关于眼识别色的。

“阿难，再者，一位比丘在耳听到声之后……

“阿难，就正如强壮的人毫不费力地弹指，任何人能同样地立即、很快、毫不费力地息灭生起的欢喜、不欢喜、欢喜与不欢喜，保持舍心──阿难，这称为在圣者的律之中最高的修习根，这是关于耳识别声的。

“阿难，再者，一位比丘在鼻嗅到香之后……

“阿难，就正如倾侧的莲叶，上面的水珠会流走而不会停留，任何人能同样地立即、很快、毫不费力地息灭生起的欢喜、不欢喜、欢喜与不欢喜，保持舍心──阿难，这称为在圣者的律之中最高的修习根，这是关于鼻识别香的。

“阿难，再者，一位比丘在舌尝到味之后……

“阿难，就正如强壮的人毫不费力地吐出舌尖上的痰，任何人能同样地立即、很快、毫不费力地息灭生起的欢喜、不欢喜、欢喜与不欢喜，保持舍心──阿难，这称为在圣者的律之中最高的修习根，这是关于舌识别味的。

“阿难，再者，一位比丘在身感到触之后……

“阿难，就正如强壮的人在一伸臂或一屈臂的一瞬间，任何人能同样地立即、很快、毫不费力地息灭生起的欢喜、不欢喜、欢喜与不欢喜，保持舍心──阿难，这称为在圣者的律之中最高的修习根，这是关于身识别触的。

“阿难，再者，一位比丘在意想到法之后生起欢喜、不欢喜、欢喜与不欢喜的时候，他知道：生起的欢喜、不欢喜、欢喜与不欢喜都是行来的，都是粗劣的，都是依缘而生的；有一种寂静、细妙的境界，那就是舍。于是，他息灭生起的欢喜、不欢喜、欢喜与不欢喜，保持舍心。

“阿难，就正如一个烧了整天的铁碟，有人把两三滴水珠洒下去，即使缓慢地洒下去，但水珠会立即蒸发掉，任何人能同样地立即、很快、毫不费力地息灭生起的欢喜、不欢喜、欢喜与不欢喜，保持舍心──阿难，这称为在圣者的律之中最高的修习根，这是关于意识别法的。

“阿难，这就是在圣者的律之中最高的修习根了。

“阿难，什么是学人的途径呢？

“阿难，一位比丘在眼看到色之后生起欢喜、不欢喜、欢喜与不欢喜的时候，他对生起的欢喜、不欢喜、欢喜与不欢喜感到烦扰、不满、厌恶；在耳听到声之后……在鼻嗅到香之后……在舌尝到味之后……在身感到触之后……在意想到法之后生起欢喜、不欢喜、欢喜与不欢喜的时候，他对生起的欢喜、不欢喜、欢喜与不欢喜感到烦扰、不满、厌恶。

“阿难，这就是学人的途径了。

“阿难，什么是圣者的修习根呢？

“阿难，一位比丘在眼看到色之后生起欢喜、不欢喜、欢喜与不欢喜的时候，如果他愿意的话，对那些使人厌恶的事物生起喜爱想，安住在喜爱想之中；如果他愿意的话，对那些使人喜爱的事物生起厌恶想，安住在厌恶想之中；如果他愿意的话，对那些使人厌恶的事物和使人喜爱的事物都生起喜爱想，安住在喜爱想之中；如果他愿意的话，对那些使人喜爱的事物和使人厌恶的事物都生起厌恶想，安住在厌恶想之中；如果他愿意的话，内心将厌恶与喜爱两者都去掉，然后安住在舍、念、觉知之中。

“阿难，再者，一位比丘在耳听到声之后……

“阿难，再者，一位比丘在鼻嗅到香之后……

“阿难，再者，一位比丘在舌尝到味之后……

“阿难，再者，一位比丘在身感到触之后……

“阿难，再者，一位比丘在意想到法之后生起欢喜、不欢喜、欢喜与不欢喜的时候，如果他愿意的话，对那些使人厌恶的事物生起喜爱想，安住在喜爱想之中；如果他愿意的话，对那些使人喜爱的事物生起厌恶想，安住在厌恶想之中；如果他愿意的话，对那些使人厌恶的事物和使人喜爱的事物都生起喜爱想，安住在喜爱想之中；如果他愿意的话，对那些使人喜爱的事物和使人厌恶的事物都生起厌恶想，安住在厌恶想之中；如果他愿意的话，内心将厌恶与喜爱两者都去掉，然后安住在舍、念、觉知之中。

“阿难，这就是圣者的修习根了。

“阿难，我宣说在圣者的律之中最高的修习根，我宣说学人的途径，我宣说圣者的修习根。

“阿难，任何一位导师都应该为他弟子的利益着想，都应该悲悯他的弟子；而我对你们所说的就是出于悲悯。阿难，这里有树，这里有静室，修习禅定吧。不要放逸，不要过后因放逸而后悔。这是我对你们的教导。”

世尊说了以上的话后，阿难尊者对世尊的说话心感高兴，满怀欢喜。http://www.chilin.edu.hk/edu/report_section_detail.asp?section_id=60&id=475

 

2016年-2017年班迪达森林中心国际禅修营开示

 

panditarama班迪达中心外景

班迪达森林中心简介（取自开营录音）

今天是佛历2060元，公历2016年12月1日，星期四，班迪达森林中心第18届国际禅修营开营的日子。班迪达中心在1992年还没有正式开放时，只有几间小房子，五个禅修者。中心在1998年正式对外开放，那时已经有很多禅修者来参加禅修了，除了1999到2000那一年没有举办国际禅修营，每年都有举办国际禅修营，每年夏季还有一个月的时间是针对小学生的佛教文化节，在雨季安居期间，每一周也会向学生们开放，中心十年来有计划长期培养沙弥，以便后继有人，培养理论与实修兼备的僧人。目前中心有三十位比丘及沙弥正在学习，每年5月会有大学生男女出家众来禅修。今年的国际禅修营有超过30个国家的200人报名。中心日常禅修的人数为120人左右，这些项目都是班迪达禅师创建的传统，中心的僧众日后也会继续保持下去。

开示下载链接：
https://pan.baidu.com/s/1KkVPe0Tb9_CT1mnSCSlHFw

更多马哈希禅法资料下载

https://pan.baidu.com/s/1mjFK4u0

密码：dng6

中文口译：圣法老师（ Santa Dhamma Sayalay）

f7af2f988667e3f3957cf4bb67c7724c

小参指导老师们（Penang Sayadaw U Pannananda
Sayadaw U Pannathami
Beelin Sayadaw
Kaw Che Sayadaw
Sayadaw Ashin Thuzana
Sayadaw Ashin Pannasami）

禅堂打坐

禅堂

758fc14179798ed6ffd82ecb4aaa7969

 斋堂

马哈希四念处内观智慧禅修基础练习

马哈希四念处内观智慧禅修基础练习

已故马哈希禅师在缅甸仰光佛法禅修中心曾经教导其弟子们如何修习四念处内观禅修，下面翻译的内容，是源自马哈希禅师开示的缅语版本。

四念处内观智慧禅修基础练习

 马哈希禅师

圣法老师译

 

内观禅修是习禅人为了能够如实知见在自身内所发生的名法与色法现象的本质实相而付出的精进努力。能够被觉知的整个身体就是一组被称为色法的物质。色法是习禅人能够在当下清楚地觉知到的、在周身内外发生的物质现象。所谓名法，主要就是指了知色法的心。

名法与色法，就是每当在看到、听到、闻到、尝到、触到、想到的当下，显著地生起的身、心的现象。习禅人一定要通过观照这些当下正在发生的身心现象，来了知它们的本质实相。因此，

在看到的时候，观照并标记，“看到、看到”；

在听到的时候，观照并标记，“听到、听到”；

在闻到的时候，观照并标记，“闻到、闻到”；

在尝到的时候，观照并标记，“尝到、尝到”；

在触到的时候，观照并标记，“触到、触到”；

每当意识到心在思考、妄想、回忆的时候，观照并标记，“思考、思考”，“妄想、妄想”，“回忆、回忆”。需要注意的是，标记的时候，只需要默默在心里标记，不要在口中念出声音来。

习禅新人无法持续不断地观照当下发生的、所有的身心现象，所以，习禅人要从当下生起的、最显著的、最容易被察觉的名法与色法现象开始练习观照。

每一次的呼吸，腹部会鼓涨起来（上），然后，回落下去（下），腹部在上、下运动的时候，发生的坚挺、紧绷、运动的现象总是很明显。这就是被称为风界的色法现象。习禅人要从腹部上、下这个目标开始练习观照。

为了能够观照到腹部上、下运动时所发生的坚挺、紧绷、运动的现象，首先要将心专注在腹部。习禅人将会发现，当吸气的时候，腹部就鼓涨起来，发生向上的运动，呼气的时候，腹部就回落下去，发生向下的运动。腹部鼓起来的时候，要同步地在心里默默标记，“上、上”，腹部回落下去的时侯，要同步地在心里默默标记，“下、下”。如果腹部上、下的运动不明显，习禅人可以把手心放在腹部上面来觉知它。不要改变呼吸的速度，既不要太慢，也不要太快。不要用力呼吸，否则，你会感到很累。你应该要和平时一样，保持稳定、自然的呼吸状态，同时，要在腹部上、下运动的当下，观照并在心中默默地标记“上、上”，“下、下”。

习禅人在习禅时，用什么名称标记并不重要，真正重要的，是察觉当下生起的身心现象并了知它的实相。当观照腹部向上膨胀的时候，从腹部一开始动，直到膨胀结束，观照的心要能够与“上”同步地全程保持跟踪观照，就好像你真的在用眼睛看着一样。要用同样的方法来观照腹部向下的回落。观照腹部向上、向下运动的时候，觉知的心要与腹部的上、下同步发生，就如同用石头击中目标的时候一样同步。当没有其他显著的目标生起的时候，习禅人要能够持续不断地观照腹部上、下运动这个目标。

在你观照腹部上、下运动的时候，心会到处飘荡。心在飘荡的时候，你要尽快地觉知到，要用标记的方法来观照，如“飘荡、飘荡”。这样观照一、两次后，心会停止飘荡，你应该回来继续观照腹部。

如果是觉知到了心在妄想，就标记“知道、知道”；

如果心到达了某个地方，就标记“到达、到达”；

如果是想象与人会面，就标记“会面、会面”；

如果是想象与人见面并谈话，就标记“谈话、谈话”；

如果是一般的想象，就标记“想象、想象”；

如果是思考，就标记“思考、思考”；

如果是计划，就标记“计划、计划”；

如果是沉思，就标记“沉思、沉思”；

如果是感觉快乐，就标记“快乐、快乐”；

如果是感觉无聊，就标记“无聊、无聊”；

如果是感到高兴，就标记“高兴、高兴”；

如果是感觉沮丧，就标记“沮丧、沮丧”。

总之，无论是哪一种心生起，都应该觉知并标记心在当下的状态。习禅人每当观照并了知这些心识的活动的时候，都称为心念处。

由于没有练习正念观照，没有了知这些心识的活动，人们就认为这个心就是“我”，人们认为，那是：

“我”在想象；

“我”在思考；

“我”在计划；

“我”在觉知。

人们认为自己是从小到大一直拥有生命、拥有思想的一个“我”。实际上，不存在这样一个“我”。那些所谓的“我在思考”，只不过是一系列连续不断的心识的活动。因此，习禅人一定要通过观照在当下生起的、每一个变得明显的心识活动，来了知心的本质实相。如此观照心识的活动，这些心识的活动将很容易地消失，这时候，习禅人要再回到腹部，继续观照“上、下”运动这个目标。

当修习坐禅一段时间之后，僵硬、热等等一些觉受将会生起。习禅人需要仔细地观照这些觉受。如果感到僵硬，观照的心就要瞄准“僵硬”的部位，仔细观照并标记“僵硬、僵硬”。要以同样的方法，观照热、疼痛、疲累等等这些觉受。这些都是苦受，观照这些觉受，就是受念处。

没有观照，或忘记观照这些觉受，就不能够了知这些觉受的本质实相，习禅人就会认为：

“我”身上很僵硬，

“我”感觉热，

“我”感觉痛，

刚才“我”还挺好的，现在这些苦受让“我”不舒服。

把这些觉受当做一个“人”，就是错误的知见。实际上，这些觉受里面没有“我”，它们只是在当下最新生起的、一系列连续的苦受的生灭现象。

这就像是电灯，当电流持续地通过时，电灯就持续地点亮。类似地，这些觉受也是一个接一个地、连续地生起，无论是僵硬、热、还是痛，都需要用心专注地观照。习禅人最初开始习禅的时候，当这些觉受生起时，往往感到痛苦难忍，因此，想要换姿势的“心动念”就会生起。这种想要换姿势的“心动念”也要注意观照，之后，观照的心再回到僵硬、热等等的觉受上，持续地观照，直至它们消失。

有句话说，忍耐导向涅槃。在内观禅修过程中能够忍耐，要比在其他任何境遇下能够忍耐更加至关重要。如果能够忍耐苦受，那么，习禅人将会证悟涅槃。内观禅修，就是需要忍耐。如果因为无法忍受僵硬、热等等觉受，总是在换姿势，定力就开发不出来。定力开发不出来，内观智慧就不能够生起，因此，你将无法证悟圣道智、圣果智、涅槃。

在坐禅时，身体内会生起诸多苦受，如僵硬、热、痛，以及其他难以忍受的觉受，习禅人不要在苦受生起的时候立即放弃观照，或改变姿势，而是应该保持原来的姿势，尽可能地忍耐苦受。习禅人要精进地观照这些苦受，并标记“僵硬、僵硬”、“热、热”、“痛、痛”，等等。经过耐心地观照，轻度的苦受将会消失。当定力很好、很强的时候，甚至非常强烈的苦受也会消失。苦受消失之后，习禅人再回到腹部，持续地观照腹部上、下的运动。

如果经过长时间的观照后，苦受还是不消失，并且变得忍无可忍，习禅人当然可以换姿势。这时候，你要首先观照“想动、想动”这个心动念，之后，要缓慢地做一切动作，同时，必须要观照并标记这些动作。

抬起手臂时，标记“抬手、抬手”，

移动手臂时，标记“移动、移动”。

身体晃动时，标记“晃动、晃动”。

抬起脚时，标记“抬脚、抬脚”。

移动脚时，标记“移动、移动”。

放下脚时，标记“放下、放下”。

换好了姿势之后，身体坐正直了，你应该再回来继续观照腹部。观照的心要一个动作接着一个动作、连续地进行观照，定力要上一个刹那接续下一个刹那，无间无断。只有这样，习禅人的正念、定力，以及内观智慧才会连续提升直至最终圆满成就。当正念、定力以及内观智慧趋于成熟、圆满成就的时候，将会生起圣道智、圣果智。

内观禅修的过程，如同古代的人们为了生火，需要不停地用力摩擦两个引火木块，直至火苗生起时，才可以放弃摩擦。

同样，修习内观禅修也应该是一个现象接着一个现象地观照，定力必须要一直持续，毫无间断。例如，如果有僵硬或热的觉受生起，在这些觉受消失之后，观照的心也不要停下来“休息”，而是要立即将心再拉回到腹部，持续地、不间断地观照上、下的运动。

当痒的觉受生起时，心要专注地观照痒的部位，并标记“痒、痒”，由于它是苦受，你就会想要抓痒，那么，痒的觉受与想要除痒的心动念都要立即观照，并标记“痒、痒”，“想抓痒，想抓痒”，需要注意的是，习禅人不应该立即先去抓痒。

如果习禅人能够忍耐并持续地观照，一般来说，痒的觉受就会消失，这时候，你要再回来观照腹部上、下的运动。如果痒的觉受一直不消失，你当然可以抓痒，首先，想要抓痒的心动念需要认真观照，“想抓痒，想抓痒”，之后，所有的抓痒动作都要仔细观照并标记，例如，手触到痒处、来回刮痒，等等，抓痒后，手臂如何放置，接触到什么部位，等等。最后，你再回来观照腹部上、下的运动。

每次在变换身体姿势的时候，都不要漏失任何一个动作细节。从想要更换姿势的“心动念”开始，接下来的一系列动作都需要细致认真地观照。

从坐位上要站起来时，注意自己生起了要站起来的心动念，标记“想起身、想起身”，然后，在起身的同时，观照一系列的身体及四肢的动作，并做相关标记。比如，抬起手臂、移动它、伸展它，支撑身体，身体前倾，等等。当开始起身时，要小心翼翼地放慢动作，要观照并默默地标记，“起身、起身”，同时，注意自己身体变轻并站起来。

习禅人的行为动作应该要像个虚弱的病人一样缓慢。普通身体正常健康的人，通常是动作迅速敏捷而不假思索。衰弱的病人却不是这样，他们动作缓慢、轻柔、细腻。比如，有腰、背痛的人，或其他类似身体病痛的人，站起身的时候就会非常小心、缓慢，以免弄伤自己的身体。

在习禅的时候，习禅人唯一需要做的工作，就是如实观照。除了观照目标之外，看到了什么，听到了什么不要理会。所以，无论是看到了什么，要跟瞎子看不到一样，只是观照“看到、看到”；无论听到了任何声音，要跟聋子听不到一样，只是观照“听到、听到”。

习禅人在更换姿势的任何时候必须要像个病人，任何动作都要缓慢、轻柔、细腻，只有这样，正念、正定以及内观智慧才能够开发、培育。在座位上要起身之前，观照“坐着、坐着”，然后，再慢慢地、像个虚弱的病人一样地站起来，例如，要轻轻地动手、慢慢地抬脚，轻轻地弯曲或伸展四肢，慢慢地低下头，慢慢地抬起头，一切动作要轻柔、细腻，同时标记“站起来、站起来”。当身体站直后，观照站在那里的姿势，标记“站着、站着”，在左顾右盼的时候，要标记“张望、看到、张望、看到”。走路的时候，观照走路的脚步，默默标记“左步、右步”，“左步、右步”。你一定要觉知当下迈出的是左步，还是右步，每一步从提脚开始到踩下脚为止，心要持续专注地观照每一步的动作。这是在快速走路时的一步式行禅观照方法。走路快的时候，以及要走一段距离的时候，能够观照左步、右步就足够了。

稍慢一点走时，就要标记“提起、放下”。练习两步式行禅时，同样需要观照脚的动作，同时标记“提起、放下，提起、放下”，开始练习行禅时，要练习观照提起脚、放下脚的动作，并同时还需要了知，提起脚时或放下脚时“轻”或“重”的感觉。练习两天之后，观照就变得容易。这时候就可以练习观照三步式行禅。

在经行道上来回行禅的时候，需要进一步练习三步式行禅，每跨出一步，习禅人需要观照三个连续的动作，当提起脚时，标记“提起”，当向前推动脚时，标记“移动”，放下脚时，标记“放下”。

对于习禅新人，最开始适于练习一步式和两步式行禅。

当行禅结束后，想要修习坐禅时，需要观照“想坐禅”的心动念，当坐下去时，观照并标记“坐下、坐下”，同时，觉知身体下降时重的感觉。坐下之后，安置手脚的动作要能够全面地观照。静静地坐好之后，要立即观照腹部的上、下的运动。

如果感到困倦，就观照并标记“困、困”，当时间到了要睡觉的时候，在躺下身时，移动手脚的全部动作都需要仔细观照。

抬手时，观照“抬手、抬手”，

移动手臂，观照“移动、移动”，

支撑身体时，观照“支撑、支撑”，

身体晃动，观照“晃动、晃动”，

伸展腿脚，观照“伸腿、伸腿”，

躺下身，观照“躺下、躺下”。

观照躺下身的一系列动作是非常重要的。在躺下身的过程里，你可能会证悟殊胜的智慧。当定力与智慧开发成熟的时候，随时随地你都可能会证悟圣道智与圣果智，即使在弯曲或伸展手臂的时候也都有可能证悟涅槃。在佛陀涅槃后不久，他的侍者阿难尊者就是在躺下身的过程中证悟了彻底解脱一切烦恼的阿罗汉。

阿难尊者在第一次佛典结集的前夜，为了证悟阿罗汉，他一直在十分精进习禅。尊者几乎整夜都在修习身念处，他一直在修习行禅，他观照自己的脚步，“左步、右步”，“提起、移动、放下”，他一个脚步接着一个脚步地观照，观照想要走的心动念，仔细地观照每一步脚的移动过程。虽然阿难尊者一直在练习行禅，观照并了知名法与色法极其快速地在生灭的本质实相，但几乎快到黎明的时候，他还是没有证悟阿罗汉。当意识到自己已经过度地修习行禅，太过精进，为了平衡定力与精进力，他决定，应该要修习一会儿卧禅。尊者进入自己的房间，坐在床上，开始躺下去。当他正在躺下去，细致入微地观照所有的动作的时候，在短短的一瞬间，阿难尊者证悟了阿罗汉。

在他这样躺下身之前，阿难尊者只是须陀洹圣人，在他躺下身的过程中，他精进地观照，因此，就在一瞬间，他连续地证悟了斯陀含道智、果智，阿那含道智、果智，阿罗汉道智、果智。

习禅人，想一想阿难尊者在躺下身的瞬间证悟阿罗汉的例子，任何时候，如果能够精进地观照，你也有可能证悟圣道智、圣果智，时间不需要很长。

所以，无论何时何地，习禅人都丝毫不可疏忽任何细节的观照。因此，像刚才所说，躺下身的所有身体动作，以及安排手脚的动作都应该小心翼翼地注意，恭恭敬敬地观照。当身体静止地躺好后，再回到腹部专注地观照上、下的运动。

一个非常认真的、非常精进的习禅人，应该珍惜这种正念的修习，虽然到夜间时，人已经困倦，但是，习禅人也不应该放弃观照。习禅人应该继续精进地观照，直到睡着。如果禅修状态好，一些观照技巧娴熟的习禅人就不会睡觉。相反地，如果瞌睡得厉害，你就会自然睡着。

当你感觉困了，想睡觉，就应该观照这个心动念，标记“想睡觉、想睡觉”。如果你的眼皮下垂，就标记“下垂、下垂”。如果眼皮沉重，要标记“重、重”。如果眼睛痛，要标记“痛、痛”。这样来练习观照并标记，困意将会过去，眼睛会再次变得清晰明亮，这时，要观照“清醒、清醒”，之后，再把心专注回腹部，持续地观照上、下的运动。

习禅人想要睡着并不难，实际上非常容易。如果修习卧禅，渐渐的你就会感到眼困，最后就自然地入睡了。所以，习禅新人不要修习卧禅太久或太多。习禅新人应该多多地修习坐禅与行禅。

睡眠的时间就是习禅人休息的时间。作为一个认真的习禅人，应该限制睡眠的时间为4个小时左右。这是佛陀允许习禅人在午夜休息的时间。4个小时的睡眠基本上是足够的。如果不足够，你可以延长至5到6个小时。显然，6小时的睡眠对大多数人的健康需要是足够的了。

一个真正想要证悟圣道智、圣果智的习禅人，应该只有在睡觉的时候才会停止精进。在清醒的时间里，习禅人应该马不停蹄地、毫不懈怠地一直保持持续的正念观照力。所以，每当醒来时，你就要观照身心醒来的状态，标记“醒了、醒了”。如果已经醒了一会儿才意识到，这时候要立即观照腹部的上、下运动这个目标。

如果想起床，应该先观照这个心动念，标记“想起床、想起床”。然后，观照起床时手脚的一系列动作，抬头时，观照并标记“抬头、抬头”，坐起身后，观照坐着的姿势，标记“坐着、坐着”，等等，习禅人能够认真地观照所有的动作，是非常重要的。如果没有任何动作，而只是静静地坐着，你应该把心专注在腹部持续地观照。

起床后，在你洗脸与洗澡的时候，也不要忘记观照所有的动作。此外，穿衣服，整理床铺的动作，开门、关门的动作，等等，因为这些动作相当快速，所以，要尽可能地用心观照。

当习禅人来到餐厅后，观望自己的餐桌时，应该观照这个行为，标记“观望、看到、观望、看到”。当你伸手取食物的时候，在触到食物的当下，在搅拌食物，抓取食物，递过来食物，以及低头，把食物放进嘴里，放下手，抬起头时，所有这些动作都应该仔细地、尽可能持续地观照。这是按照缅甸人用手抓取食物时的观照方法，使用刀叉与筷子的习禅人，应该以同样的方法观照进餐时一系列的动作。

咀嚼的时候，应该观照并标记“咀嚼、咀嚼”，

尝到味道时，应该观照并标记“知道、知道”。

喜欢食物的味道，要观照并标记“喜欢、喜欢”，

觉得食物品质很好，要观照并标记“很好、很好”。

当你品味食物、吞咽食物、食物经喉咙滑下去的时候，所发生的这一系列的名法与色法现象都要观照。这就是习禅人在一口一口地用餐时进行观照的方法。

喝汤的时候，无论是观望、看到，以及伸手，拿勺子，舀汤，送到嘴里，喝下去，等等动作，全部都要观照。

在用餐的时候要做到这样细致的观照，对习禅新人是比较困难的，因为要观照的动作太多，必然会漏失观照一些动作，但是，你应该事先决意，要尽力观照所有的动作。当精进力、定力逐渐培育成熟后，习禅人就将能够细致地观照所有的这些动作现象。

习禅新人在开始习禅的时候，因为总是要打妄想，所以，会漏失观照许多目标。但是，你不要为此感到沮丧。习禅新人都会遇到类似的困难。经过多次练习之后，就能够觉知到每一次生起的妄念，逐渐地，将不会再会打许多妄想。

反反复复地练习观照，心将能够与所观照的目标同步发生，比如，在观照腹部膨胀的时候，观照的心能够贴在腹部，与腹部向上的运动同时发生，在观照腹部回落的时候，观照的心也能够贴在腹部，与腹部向下的运动同时发生。

腹部向上运动是色法，观照的心是名法，腹部向下的运动是色法，观照的心是名法，名法与色法，就是这样成对、成对发生的，当观照的心能够贴住腹部的时候，习禅人自己就将能够亲自清清楚楚地了知到，当下的名法与色法是成对发生的。

因此，在每一次观照的时候，习禅人都会清楚地了知到，当下发生的只有名法与色法这两类现象，它们中间哪里存在一个人呢？被观照的色法是一类现象，观照它的心这个名法是另一类现象。

这种智慧就是名色分别智，是内观智慧第一阶观智。正确地证悟这一观智很重要，如果习禅人继续修习正念观照，接下来就将会证悟缘摄受智，即：如实知见到名法与色法之间互为因果关系的智慧。

在此基础上，习禅人还将会如实地了知到，所有的现象都是快速地在这个刹那生起后，又在下一个刹那灭去，一眨眼的工夫都不会停留。普通人以为，人的身与心，从年少到年老整个一生都是持续不断地存在的，人们以为，这个身体从小到大都拥有它，这个心从小到大都拥有它。无论是身体还是心，人们以为是“我自己的”。实际上，并非如此，没有任何名法与色法永远地存在。

经过深入地习禅，习禅人将会亲身体验到，所有现象都是在快速地灭去的，习禅人将会如实地知见到名法与色法是无常的这一本质实相。这是无常随观智。这种生灭的本质实相是苦的，这是苦随观智。此外，习禅人也将会体验到身体内的各种各样的苦受，这也是苦随观智。

随后，习禅人会觉知到，所有的名法与色法现象都是在自发地缘生缘灭，不受任何人控制、不顺应任何人的意志，所有发生的现象里面没有一个主宰。在观照的当下，习禅人如实知见到，“身心现象是无我的”这一实相。这是无我随观智。

习禅人继续深入禅修，当观智逐渐成熟的时候，习禅人将会在观照目标的任何时候证悟涅槃。所有过去诸佛、阿罗汉与圣人们都是通过修习四念处内观正道而证悟的涅槃。

所以，现在即将投入密集禅修的习禅人，必须要知道，大家已经踏上四念处内观正道，这就是过去诸佛、阿罗汉与圣人们曾经修习过的四念处内观正道。

由于大家累积了足够的善业功德，由于大家曾经发愿，要以所修习的善业功德为助缘，证悟圣道智、圣果智以及涅槃，由于大家所累积的菠萝蜜在今生已经渐趋成熟，所以，大家现在能够踏上过去诸佛、阿罗汉与圣人们所修习的四念处内观智慧禅修的正道，大家应该对自己有这样的福德感到欣慰。只要按部就班地、自始至终地沿着这条伟大的正道修习内观智慧禅修，习禅人就有希望，在今生成就过去诸佛、阿罗汉们以及其他圣人们曾经证悟的出世间的定力与智慧。

精进的习禅人将很快就会经验到自己未曾体验过的轻安与禅定，由于生起了轻安与禅定，习禅人将品尝到殊胜的法味，体验法的喜乐和诸多各类善法。

生起了轻安与禅定之后，能够如实知见到名法与色法的各自的特相，如实知见到名法与色法无常、苦、无我的共相，这些是习禅人亲证的内观智慧。内观智慧渐趋成熟的时候，习禅人必将会证悟到过去诸佛、阿罗汉以及其他圣人们曾经证悟的圣道智、圣果智与涅槃。这并不需要很长时间。现在，大家在密集禅修期间就有可能证悟这些殊胜之法。实际上，这些殊胜之法可以在一个月、20天或15天的密集禅修期间获证。那些具有非凡的菠萝蜜的人甚至可以在7天内证悟这些殊胜之法。

习禅人将会根除有身见、疑惑、戒禁取见，并解脱四恶道的轮回。习禅人应该胸怀如此坚定的信心，努力精进地修习四念处内观正道。

祝愿各位习禅人，能够付出十足的精进力，并能够快速地体证过去诸佛、阿罗汉们以及圣人们曾经证悟的圣道智、圣果智和涅槃！

 

（马哈希禅师的开示到此结束。）

SĀDHU! SĀDHU! SĀDHU!

恰宓西亚多简介Chanmyay Sayadaw

恰宓西亚多简介

Chanmyay _sayadaw

恰宓西亚多（Chanmyay Sayadaw ）1928年7月24日出生在东敦枝（Taungdwingyi）彬马镇，他在九个孩子中排行第三，他的父亲乌票敏（U Phyu Min）和母亲兜恵仪（Daw Shwe Yee）拥有一个很成功的农场。

年幼的阿辛·迦那卡（Ashin Janaka）在父母的悉心照顾下度过了他无忧无虑的童年，他们很早就教他佛教基础知识。他的父亲因虔诚而闻名，在对待他的孩子与其他人时即不严厉也不放任，他母亲和蔼而善能照料身边的人。

他在彬马公立小学和托亚贝克曼（Tawya Beikman）寺接受早期教育之后，15岁授沙弥戒，他的导师，住持大长老（U Malavamsa）给他起名辛·迦那卡(Shin Janaka )。

由于他资质聪颖而且对佛法有浓厚的兴趣，虽为小小沙弥，即已全面通晓巴利三藏的各个方面尤其是增支部（Anguttara Nikaya)。他的理解是如此彻底，因此老师要他教别的学生。

1947年10月28日，辛·迦那卡(Shin Janaka)受更高的戒（upasampada）具足戒成为比丘， 法名为阿辛·迦那卡（Ashin Janaka）。他的导师是缅甸东敦枝的托亚贝克曼寺的受人尊敬的乌·巴杜玛（U Paduma）西亚多

教育概况

在他受戒之后，阿辛·迦那卡（Ashin Janaka）师从几个受人尊敬的禅师更是精进地继续研究更深的佛法。在短短几年之内，他通过了高级考试以及释迦狮子（Sakya-siha）测试(戒律、经文和论藏)。通过讲师资格考试之后，1952年中期他在摩诃维斯陀旺佛教大学担任讲师。

在这个时候,他被曼德勒圣典教益（Pariyatti Sasana Hita）协会授予阿毗旺萨（Abhivamsa），这个称谓非常稀少，获得这种荣誉必须在28岁前达到并展示对巴利文、三藏经典、义注及复注有博士一样的精通程度，他在27岁通过了这一考试。从那以后他被人们称为阿辛·迦那卡阿比旺萨（Ashin Janak abhivamsa）

遇到尊者马哈希西亚多

幸运之神再一次惠顾了他，在1953年，阿辛·迦那卡阿毗旺萨遇到尊者马哈希西亚多，在马哈希禅修中心由尊者本人直接指导下，密集地练习内观。他从早年开始一直接受以安般念修奢摩他（止）的训练。所以多少带有一点怀疑，他在马哈希禅修中心努力练习了4个月的毗婆舍那（内观insight)。以观腹部的起伏和脚步的行走为主要所缘，取得了极大的成功。同样重要的是正念观照身心内刹那刹那生灭的现象。

1954年, 阿辛·迦那卡阿毗旺萨被国家佛教组织(State Buddha Sasana Organization)邀请编辑佛经，以便用于在缅甸仰光附近的伽巴阿耶（Kaba Aye）举行的第六届佛教理事会上诵读。

1957年阿辛·迦那卡阿毗旺萨前往锡兰(斯里兰卡)做进一步的学习。从1957年到1963年他居住在科伦坡的大清净园（Mahavisuddharama）寺院。进修英文，梵文、印度文及锡兰文。且通过英国伦敦普通教育高级考试（G.C.E)的考试。1961年维陀答亚大学(Vidyodaya University)校长，一个新成立的佛教大学，聘用阿辛·迦那卡阿毗旺萨任佛教哲学讲师。但由于健康状况不佳，他无法接受。

在缅甸执行各种任务和出国留学(斯里兰卡)之后，阿辛·迦那卡阿毗旺萨最终成为最可敬的马哈希西亚多四大弟子之一。他协助西亚多准备了许多书籍的出版。

1967年, 在尊者马哈希西亚多指导下，他成为马哈希禅修中心的一名禅师。阿辛·迦那卡阿毗旺萨在经典学习、准备禅修书籍和禅修指导方面协助马哈希西亚多。

当时，“世界佛教”杂志上刊登了一篇文章声称“马哈希法”的实践是与圣典不符。这篇文质疑马哈希法作为真正的解脱之路的正确性和合法性。阿辛·迦那卡阿毗旺萨翻译反驳的文章对此进行了雄辩和决定性的反驳，在这个杂志上连续刊登了15个月，任何关于这个禅法的有效性的疑问都烟消云散。之后，这些文章被编译和制成一本书题为“念处毗婆舍那（Satipathana Vipassana）”。它由缅甸仰光塔坦那禅修中心（Thathana Yeiktha）佛教助益组织（Buddha Sasananuggaha Organization）出版。

后来尊者马哈希西亚的内观禅修的方法变得广为人知，国外也有很多人求法。每年都有很多亚洲和西方学生前往马哈希禅修中心接受直接的禅修指导和闭关。

在尊者马哈希西亚多去世前不久，他被邀请到欧洲和美国。在1979年和1980年之间在阿辛·迦那卡阿毗旺萨悉心地协助下，他在这些国家进行了弘法。这为后来他自己向世界弘法播下了种子。

恰宓禅修中心

（Chanmyay Yeiktha Meditation Center）

1977年2月，阿辛·迦那卡阿毗旺萨入住他的新中心——恰宓禅修中心。土地和建筑是由几位虔诚的学生和居士捐赠。作为中心的住持，他以恰宓西亚多而闻名。

一九八二年五月，恰宓西亚多在卡廉佑基督教会乌曼金唐会长的邀请下宣讲佛法。这次演讲前后三天，听众有六千人，大部分是基督徒佛教徒。不久乌曼金唐在禅师的指导下，短期出家并进行密集的禅修。

与此同时，莫比和仰光的信徒热情地安排了一个18英亩土地的捐赠。这成为禅师莫比森林闭关中心。这地方即凉爽又安静，还有许多的果树。对于短期和长期的密集禅修这是理想与平静的地方。

随着时间的推移，在缅甸和国际上都建立了许多恰密中心。现在恰宓西亚多的禅修中心遍布整个缅甸。 除了仰光和莫比，在眉谬（Maymyo),雷威（Lei Way）, 牟空（Moe Kaung）, 兴实达（HinThada） 和东枝（ Taung Gyi）都有恰宓中心。

在国际上，加拿大温哥华和卡尔加里（Calgary）、南非、泰国、美国和新加坡也都有恰宓中心 。

在本国和海外弘法

作为恰宓禅修中心和莫比禅修中心的住持，禅师每年要辅导有200多个外国的和2000多个缅甸的学生，在他的两个中心，他还要关照约30个缅甸僧人和20个外国僧人。同时在仰光和莫比还有3 – 5个沙弥需要定期辅导。

作为住持，除了他的管理职责，恰宓西亚多还要在仰光和整个缅甸用英语和缅甸语作无数的佛法开示和演讲。他在两个中心还为外国人和当地禅修者担任全程小参以及问答。

他是一个在毗钵舍那（内观）和慈心（爱心）实践都非常精通的禅师。目前他在他的闭关中心和禅修中心教导一种将慈心禅和内观结合的修法。

他还是缅甸仰光上座部佛教传播大学名誉教授。

日程表最后，还有西亚多全年主持大量短期和长期出家。

除了早期与尊者马哈希一起的弘法旅行外，恰宓西亚多自己做了大量的弘法旅行。从1979年到现在，禅师前往了亚洲、非洲、澳大利亚、欧洲和北美28个国家。近年多次来中国弘法。在这些旅行期间，他进行禅修、弘法，并将佛法的善意传播到世界各地。

 

恰宓大长老在北京

恰宓大长老在缅甸住中国大使馆开示和应供

其他荣誉

恰宓西亚多不凡的生涯中有几个闪亮的地方特别值得一提。

从1978年到1980年禅师广播了题为“通过正见获得永恒的平静”的电台系列。这个系列有广泛的听众，并随后出版。

尽管他作为住持、导师和说法者日程很紧，西亚多还是设法用英文和缅文编写和发布一些文章和书籍(见传记)。这套作品，其中包括一些翻译，极大地帮助了学生对佛法的理解。

在1981年和1982年夏天，禅师在英国牛津大学演讲了毗婆舍那禅修。

在1982年的春天，禅师在西伊利诺伊大学演讲毗婆舍那禅修。

1983年1月他去了夏威夷，在夏威夷大学他演讲了应用八正道在毗婆舍禅修实修。

1982年5月，禅师在卡廉佑基督教会的邀请下，以「和平与幸福」为题，作了一次历史性的演讲。这次演讲前后3天，听众有6000人，大部分是基督徒。后来也结集成书，总共印了54000本。

1982年他在伦敦佛教寺院讲了“大木头比喻经”，被广为接受。后来出版发行，随后制作了盒式磁带。

禅师终其一生被授予许多光荣称号，最值得注意的是：

1993年 大禅师（Mahā-kammaṭṭhānācariya）

1995年 首座大禅师（Agga-Mahā-Kammaṭṭhānācariya）

1999年 首座大法王 (Agga-Mahā-Saddhammajjotikadhaja）

2009年 最高庄严胜光大法师（Abhidhaja-Aggamahā-Saddhammajjotika）

基于禅师广泛而不知疲倦的传播佛法，这些称号名至实归。

 

（by Ashin Vamsarakkhita，英译中：认识2006贤友，校对补充 metta贤友，感谢善戒尊者纠正一些错漏）

昂山素季与马哈希内观禅修

作者：陈永威

在缅甸及国际被受尊敬的政治家、现任缅甸国家顾问昂山素季（Aung San Suu Kyi）一直为人所知的，都是关于她推动缅甸政治改革的种种事迹与坚持。鲜有报导提到其佛教背景，因此笔者希望在这里介绍一下她的禅修经历，尤其与马哈希内观传承（Mahasi Vipasana）之间的关系。

昂山素季在上世纪六、七十年代，已经接触内观禅修，当时约20多岁的她便曾经到仰光的马哈希禅修中心（Mahasi Thathana Yeiktha）拜访，但那时候的她并未有深入禅修。在1989年缅甸政治发生动荡之前，她亦曾经听班迪达大师（Sayadaw U Pandita, 马哈希大师的大弟子）讲佛法，期后在软禁期间，她便是依靠班迪达大师的著作《就在今生》来深入禅修的。虽然她当时被软禁，她仍然对马哈希传承的导师作供养，譬如她以全国民主联盟的名义在1996年供养班迪达禅修中心的迦提那僧衣（Kathina robes），期后又于1997年，在她52岁生辰，透过缅甸的外地侨胞供养在南非弘法的恰宓禅师（Chanmyay Sayadaw, 另一位著名马哈希大师的大弟子）。由此可见她本人与马哈希内观传承之间，有很深厚的因缘。

在1996年9月《泰国邮报》的访问中，昂山素季亲身细诉她对禅修中「正念」的了解：「（班迪达大师）劝导我修习正念，在五根当中（即信心、精进力、定、智慧和正念），只有正念是永远不会过多的。没有足够智慧的过度信心，导致盲信。没有足够精进力的过度智慧，导致邪慧（奸诈）。太多的精进带着弱的定，导致放逸。但就正念而言，它是永不过度，而总是不够的。班迪达大师极力尝试让我对这个佛教观念留下深刻的印象，它的真实作用和价值，在我被软禁的日子里变得很明显。犹如我很多的佛教同修一般，我决定在我被禁闭的期间，好好禅修。当中的过程并不容易。我没有一位老师，而我最初的尝试是挫败多于其他。有些日子，当我发现我无法按照禅修的方法，驾驭我的心，我感到相当气愤，我觉得这样对自己是坏处对于好处。我想我可能要放弃，但因为这位德高望重的佛教导师的劝告，他说无论一个人想要禅修与否，一个人都应该为了自己好而去禅修。因此我咬紧牙关而继续，很多时候颇为闷闷不乐。之后我的丈夫给我班迪达大师的书《就在今生》，佛陀所教导的解脱之法。透过细心学习这本书，我学会了怎样跨越禅修的困难，以及了悟其利益。我学会了怎样禅修，一次又一次的来提升每天日常生活的正念。我还记得大师讲关于正念的重要，很是感激和欣喜。」

昂山素季在2010年被释放后，除了从政外，还积极地定期供养马哈希内观禅修的导师们和僧众，每逢重要节日，必定亲自布施供养，就算到了现在，面对着日理万机的政务，她还是会这么做。下面是一些她到仰光班迪达禅修中心礼拜班迪达大师及僧众，还有在家中供养禅师们的照片。

以下的照片是在班迪达大师还在世时拍摄：

昂山素季与马哈希内观禅修

昂山素季虔诚地聆听其导师的教诲

 

昂山素季与马哈希内观禅修

在班迪达大师的房间做供养的念诵

昂山素季与马哈希内观禅修

与班迪达中心的僧人们合照

 

昂山素季与马哈希内观禅修

在班迪达禅修中心发言

 

昂山素季与马哈希内观禅修

在其家中供养班迪达禅修中心以及恰宓禅修中心的僧众们

 

昂山素季与马哈希内观禅修

亲自供养班迪达大师饮食

 

昂山素季与马哈希内观禅修

在某次供养中，亦请来著名的佛学大师悉达古大师（Sitagu Sayadaw）接受供养

 

 昂山素季与马哈希内观禅修

昂山素季与马哈希内观禅修

上面两张图是另一次在其家中，供养班迪达禅修中心以及恰宓禅修中心的僧众们

 

昂山素季与马哈希内观禅修

在迦提那节，供养班迪达禅修中心的僧人僧服

 

昂山素季与马哈希内观禅修

在家中亲自供养恰宓禅师饮食

 

 昂山素季与马哈希内观禅修

2016年12月27日，在家中再次供养班迪达禅修中心以及恰宓禅修中心的僧众们（同年４月，班迪达大师已经圆寂）。

 

昂山素季与马哈希内观禅修 昂山素季与马哈希内观禅修

亲自供养僧人们饮食

 昂山素季与马哈希内观禅修 与班迪达禅修中心的僧众合照，左起依次为柏林禅师（Beelin Sayadaw）、Sayadaw U Pannasami、Sayadaw U Pannananda、Sayadaw U  Thuzana

 

昂山素季与马哈希内观禅修

与恰宓禅修中心的僧人合照，图为Sayadaw U Pannathara

最后，笔者希望在这里随喜昂山素季布施供养僧众及禅修的功德。Sadhu Sadhu Sadhu（善哉！善哉！善哉！）

参考数据：

1. Gustaaf Houtman, Mental Culture in Burmese Crisis Politics (Accessed from Google Books)

2. Conversations with Aung San Suu Kyi, by Alan Clements| September 1, 1997

Conversations with Aung San Suu Kyi

3. The Benefits of Meditation and Sacrifice – Interview with Aung San Suu Kyi,  Bangkok Post, September 1996.

http://webcache.googleusercontent.com/search?q=cache:HwZJ1ju1R8sJ:www.viet.net/anson/ebud/ebmed001.htm+&cd=1&hl=zh-TW&ct=clnk

（原文：http://blog.sina.com.cn/s/blog_49ff7c0c0102x5v6.html 作者：陈永威）

佛教文化（第一级）

班迪达雪达功禅修中心

基本佛教文化班（第一级）

中译：陈永威 汤华俊

fojiaowenhuatusan

鸣谢

感谢玛莎露尼师（Sayalay Daw Caru Dassini）协助解释部分翻译上的疑难，及美国的汤华俊师兄拨冗协助翻译此书。愿所有参与者悉皆平安、快乐。

沙弥学处

中译：陈永威

1.皈依三宝（佛、法和僧）

Buddham saraṇam gacchāmi.

我以佛为皈依处

Dhamam saraṇam gacchāmi.

我以法为皈依处

Sangham saraṇam gacchāmi.

我以僧为皈依处

Dutiyampi Buddham saraṇam gacchāmi.

第二次我以佛为皈依处

Dutiyampi Dhamma saraṇam gacchāmi.

第二次我以法为皈依处

Dutiyampi Sangham Saraṇam gacchāmi.

第二次我以僧为皈依处

Tatiyampi Buddham saraṇam gacchāmi.

第三次我以佛为皈依处

Tatiyampi Dhamman saraṇam gacchāmi.

第三次我以法为皈依处

Tatiyampi Sangham saraṇaṃ gacchāmi.

第三次我以僧为皈依处

2.儿童可以受三皈依

虽然儿童并不认识佛法僧的功德，但他们仍可以受三皈依。在拜见佛陀之后，菩提王子（Prince Bodhi） 的母亲代其腹中的儿子皈依：「我腹中的儿子皈依佛法僧」。后来，在他出生后，乳母带着还是婴儿的王子到佛陀面前，向着佛说：「我怀中的菩提王子宝宝，皈依佛法僧。」根据这个故事，我们可以知道过去有不理解三宝功德而皈依的先例。

3.求受皈依及五戒

Aham bhante tisaranena saha pañca-sīlam dhammam yācāmi, anuggaham katvā sīlam detha me bhante.

Dutiyampi, aham bhante tisaranena saha pañca-sīlam dhammam yācāmi, anuggaham katvā sīlam detha me bhante.

Tatiyampi, aham bhante tisaranena saha pañca-sīlam dhammam yācāmi, anuggaham katvā sīlam detha me bhante.

尊者，我请求三皈依和五戒，尊者能否摄受我，传授给我五戒？

尊者，我第二次请求三皈依和五戒，尊者能否摄受我，传授给我五戒？

尊者，我第三次请求三皈依和五戒，尊者能否摄受我，传授给我五戒？

戒师说：「Yamahaṃ vadāmi taṃ vadetha.」

（Yamahaṃ vadāmi：我如此说，taṃ vadetha：你们跟着我念。）

戒子：「āma, Bhante.」（是的，尊者。）

4.礼敬佛陀──巴利文及意义

Namo tassa bhagavato arahato sammāsambuddhassa.

Namo tassa bhagavato arahato sammāsambuddhassa.

Namo tassa bhagavato arahato sammāsambuddhassa.

Namo（皈依），tassa bhagavato（彼世尊），arahato（阿罗汉），sammāsambuddhassa（正等正觉者）。皈依彼世尊阿罗汉正等正觉者。

5.接受皈依（saranagamana）──巴利文及中文

Buddham saraṇam gacchāmi.

Dhamam saraṇam gacchāmi.

Sangham saraṇam gacchāmi.

Dutiyampi buddham saraṇam gacchāmi.

Dutiyampi dhamma saraṇam gacchāmi.

Dutiyampi sangham Saraṇam gacchāmi.

Tatiyampi buddham saraṇam gacchāmi.

Tatiyampi dhamman saraṇam gacchāmi.

Tatiyampi sangham saraṇaṃ gacchāmi.

我以佛为皈依处

我以法为皈依处

我以僧为皈依处

第二次我以佛为皈依处

第二次我以法为皈依处

第二次我以僧为皈依处

第三次我以佛为皈依处

第三次我以法为皈依处

第三次我以僧为皈依处

当僧团的戒师说：「Saraṇagamanam paripunnam.」

（paripunnam＝你们已经圆满了，saraṇagamanam＝皈依三宝）

戒子说：「āma, Bhante.」（是的，尊者。）

6.受持五戒──巴利文及中文

(1) Pāṇātipātā veramaṇi sikkhāpadam samādiyāmi.

（我愿遵守不杀生戒）

(2) Adinnādānā veramaṇi sikkhāpadam samādiyāmi.

（我愿遵守不偷盗戒）

(3) Kāmesumicchācāra veramaṇi sikkhāpadam samādiyāmi.

（我愿遵守不邪淫戒）

(4) Musāvādā verāmaṇi sikkhāpadam samādiyāmi.

（我愿遵守不妄语戒）

(5) Surāmeraya-majja pamādaṭṭhānā veramaṇi sikkhāpadam samādiyami.

（我愿遵守不饮酒戒）

当僧团的戒师说：「tisaraṇena saha pañcasīlam dhamma sādhukam surakkhitam katvā appamādena sampādetha.」

（应精勤及有正念地持守三皈五戒。）

戒子说：「āma, Bhante.」（是的，尊者。）

7.违反五戒的结果

如果违反杀生戒，而使另一个生命被杀，以下的不善果报将会发生：

  1. 感觉器官如眼、耳、鼻及肢体的生理残缺
  2. 于一生中经常体弱不健康、外表羸损
  3. 无有体力
  4. 无有效率
  5. 于危难中怖畏
  6. 因他人或自身导致死亡（如服毒）
  7. 病苦
  8. 失去同伴
  9. 短寿

如果违反不偷盗戒，须负以下的不善果报：

  1. 贫穷
  2. 身体痛苦及心理悲痛
  3. 饥饿
  4. 得不到满足
  5. 因水、火、盗、贼、不肖子孙及恶王而失去财物

如果违反不邪淫戒，须负以下的不善果报：

  1. 诸多不善之友
  2. （在不善友外）遇诸怨敌
  3. 难获利益和回报
  4. 无有祥和及快乐
  5. 投生为女性
  6. 投生为黄门
  7. 若转生为男，则投生于贫贱家中
  8. 受到侮辱和不敬
  9. 感觉器官的损耗和残缺
  10. 受诸悲愁和忧郁
  11. 与爱者分离

如果违反不妄语戒，以下的不善果报将可能发生：

  1. 说话缺陷
  2. 驼背或牙齿不齐
  3. 口臭
  4. 皮肤干涩
  5. 眼、耳等感觉器官迟钝
  6. 外表异常或畸形
  7. 无法对他人行使权力
  8. 受到喝骂
  9. 行为怪异

注：妄语者不能获升至高的阶位，因为他／她被视为不可靠。

如果违反不饮酒（及吸食毒品）戒，以下的不善果报将可能发生：

（1）无法对自己的行为作决定

（2）放纵

（3）健忘、迷醉（于来世疯癫）

（4）于所受恩惠或利益缺乏感恩

（5）无惭及无愧

（6）倾向造作不善业

8.求受八戒──巴利文及中文

Ahaṃ bhante, tisaraṇena saha, aṭṭhaṅga samannāgatam uposatha Silaṃ, dhammam yācāmi, anuggahaṃ katvā sīlam detha, me bhante. Dutiyampi, ahaṃ bhante, tisaraṇena saha, aṭṭhaṅga samannāgatam uposatha silaṃ, dhammam yācāmi, anuggahaṃ katvā sīlam detha, me bhante. Tatiyampi, ahaṃ bhante, tisaraṇena saha, aṭṭhaṅga samannāgatam uposatha silaṃ, dhammam yācāmi, anuggahaṃ katvā sīlam detha, me bhante.

尊者，我请求三皈依和布萨八戒，尊者能否摄受我，传授给我八戒？

尊者，我第二次请求三皈依和布萨八戒，尊者能否摄受我，传授给我八戒？

尊者，我第三次请求三皈依和布萨八戒，尊者能否摄受我，传授给我八戒？

这跟读诵三皈五戒的模式是一样的。以「不杀生」（Pāṇātipātā veramaṇi）开始的学处（戒律，sikkhāpada）是八戒。

9.受持八戒

(1) Pāṇātipātā veramaṇi sikkhāpadam samādiyāmi.

（我愿遵守不杀生戒）

(2) Adinnādānā veramaṇi sikkhāpadam samādiyāmi.

（我愿遵守不偷盗戒）

(3) Abrahmacariyā veramaṇi sikkhāpadam samādiyāmi.

（我愿遵守不淫戒）

(4) Musāvādā verāmaṇi sikkhāpadam samādiyāmi.

（我愿遵守不妄语戒）

(5) Surāmeraya-majja pamādaṭṭhānā veramaṇi sikkhāpadam samādiyami.

（我愿遵守不饮酒戒）

(6) Vikāla-bhojanā veramaṇī sikkhāpadaṃ samādiyāmi.（我愿遵守过午不食戒）

(7) Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi.（我愿遵守不着香花蔓、不歌舞唱伎戒）

(8) Uccāsayana mahāsayanā veramaṇī sikkhāpadaṃ samādiyāmi.（我愿遵守不坐卧高广大床戒）

10.受持九戒

Ahaṃ bhante, tisaraṇena saha, navaṅga samannāgatam uposatha silaṃ, dhammam yācāmi, anuggahaṃ katvā sīlam detha, me bhante. Dutiyampi, ahaṃ bhante, tisaraṇena saha, aṭṭhaṅga samannāgatam uposatha silaṃ, dhammam yācāmi, anuggahaṃ katvā sīlam detha, me bhante. Tatiyampi, ahaṃ bhante, tisaraṇena saha, aṭṭhaṅga samannāgatam uposatha silaṃ, dhammam yācāmi, anuggahaṃ katvā sīlam detha, me bhante.

尊者，我请求三皈依和布萨九戒，尊者能否摄受我，传授给我九戒？

尊者，我第二次请求三皈依和布萨九戒，尊者能否摄受我，传授给我九戒？

尊者，我第三次请求三皈依和布萨九戒，尊者能否摄受我，传授给我九戒？

只需要接续上面的八戒，在最后的「Uccāsayana mahāsayanā」（不坐卧高广大床戒），跟着受持：

(9) Yathābalam mettāsahagatena cetasā sabbāvantaṃ lokaṃ pharitvā viharāmi.

（我愿遵守安住对一切众生遍满慈爱的戒律）

11.受持十戒

Aham bhante tisaranena saha dasagahaṭṭha-sīlam dhammam yācāmi, anuggaham katvā sīlam detha me bhante.

Dutiyampi, aham bhante tisaranena saha dasagahaṭṭha-sīlam dhammam yācāmi, anuggaham katvā sīlam detha me bhante.

Tatiyampi, aham bhante tisaranena saha dasagahaṭṭha-sīlam dhammam yācāmi, anuggaham katvā sīlam detha me bhante.

尊者，我请求三皈依和十戒，尊者能否摄受我，传授给我十戒？

尊者，我第二次请求三皈依和十戒，尊者能否摄受我，传授给我十戒？

尊者，我第三次请求三皈依和十戒，尊者能否摄受我，传授给我十戒？

重复上面八戒的内容至第六条「Vikāla-bhojanā」（过午不食戒）后，继续念如下的戒：

(7) Nacca-gīta-vādita-visūka-dassanā veramaṇī sikkhāpadaṃ samādiyāmi.（我愿遵守不着香花蔓戒）

(8) Mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi.（我愿遵守不歌舞唱伎戒）

(9) Uccāsayana mahāsayanā veramaṇī sikkhāpadaṃ samādiyāmi.（我愿遵守不坐卧高广大床戒）

(10) Jātarūpa-rajatapaṭiggahaṇā veramaṇī-sikkhāpadaṃ samādiyāmi.

（我愿遵守不运用、接受和处理金钱、黄金或金银戒）

12.戒律（sīla）的利益

戒香为最美

庄严为其衣

有戒无恶道

圣戒真皈依

──马哈希大师

戒香较檀花和梅花更芳香。被戒律所庄严者，有如穿上礼服，让人觉得美丽。持戒者不堕恶道（Apāya），他会投生于天界。戒律是确保安全的皈依处（避难所）。

13.省察（paccavekkhanā）

使用衣服、饮食、卧具和医药（四资具）是希望可以无碍和长久地学习圣典（pariyatti）和修行（patipatti）。

──摩诃甘达勇大师（Mahāgandhāyon Sayadaw）

四资具──衣服、饮食、卧具和医药的使用，是为了延续寿命、免于疾病、身体健康、研习圣典及修习佛法（毗婆舍那）。

14.十种灭摈事

沙弥（sāmanera）的外表在巴利文称为「linga」（音「临噶」，意为「形相」）。一位沙弥如果违反十种灭摈事中任何一事，譬如杀害一个众生，他便不再符合其形相而应该还俗。这种足够让人还俗的违反的过失，称为「灭摈事」。

这十种灭摈事是：

（1）杀生（Pāṇātipātā）──杀害众生（纵使是昆虫）

（2）不与取（Adinnādānā）──不与取（纵使是一株小草）

（3）非梵行（Abrahmacariyā）──性行为（纵使是与动物）

（4）妄语（Musāvādā）──说谎话（纵使是笑话）

（5）饮酒（Surāmeraya）──服用麻醉品

（6）谤佛（Buddhassa-avanna-bhāsana）──诽谤佛陀（譬如说他不是佛，他不是遍知者，意即他非彻底觉悟）

（7）谤法（Dhammassa-avanna-bhāsana）──诽谤佛法（譬如说一个人不能够透过修行佛法而解脱诸苦）

（8）谤僧（Sanghassa-avanna-bhāsana）──诽谤僧伽（譬如说僧团中的圣者并非真实修行的人）

（9）邪见（Micchādiṭṭhi）──持有错误的见解（譬如不相信业及业果，持虚无见，认为任何人死后，生命将会终结，不再有来世）

（10）污比丘尼（Bhikkhuni dūsaka）──与比丘尼发生性行为

注：如果他违反上述十灭摈事中的任何一事，他不再是真正的沙弥。他亦破除了之前所受的三皈依。

15.十种处罚事（Daṇḍa）

处以惩罚：

惩罚如「挑水十次、挑沙五次、打扫寺院范围」，都是称作处以刑罚。十种处罚事是：

（1）于非时进食

（2）故意观听跳舞、唱歌、音乐或表演等

（3）使用妆饰、装扮之因的花鬘、芳香、涂香等

（4）坐卧高、大床座

（5）接受金、银、钱

（6）图谋使比丘们无所得（譬如说制造不实贬抑的话，以劝退施主供养资具，如僧衣、食物等）

（7）图谋使比丘们无住所（驱逐他们离开常居地）

（8）图谋使比丘们不利

（9）恶骂比丘

（10）离间比丘（僧团的成员）

注：对于违反了上述十事任何其中一条的沙弥，可以处以惩罚，譬如不许他进入寺内、让他挑沙或水等。

16.三十二身分（Kothāsa）

在身体里面存在，顺序地（anuloma）以下这些：

发、毛、爪、齿、皮、肉、筋、骨、髓、肾、心、肝、肋膜、脾、肺、肠、肠膜、胃中物、屎、脑、胆汁、痰、脓、血、汗、脂肪、泪、油、唾、涕、关节液、尿。

以及，逆序地（patiloma）：

尿、关节液、涕、唾、油、泪、脂肪、汗、血、脓、痰、胆汁、脑、屎、胃中物、肠膜、肠、肺、脾、肋膜、肝、心、肾、髓、骨、筋、肉、皮、齿、爪、毛、发。

17.七十五众学法（Sekhiya）

A.齐整品（Parimandala Vagga）

（1）他应穿下裙时包覆全身（不应该造成某部分的僧衣过长或过短）

（2）他应穿上衣时包覆全身

（3）前往居士家时，他应衣着包覆整齐，包括颈和手腕亦包覆整齐

（4）坐在居士家时，他应衣着包覆整齐，包括颈和手腕亦包覆整齐

（5）前往居士家时，他应威仪端正

（6）坐在居士家时，他应威仪端正

（7）前往居士家时，他应垂目而视，即眼睛前看约六尺

（8）坐在居士家时，他应垂目而视，即眼睛前看约六尺

（9）前往居士家时，他不应拉高衣服

（10）坐在居士家时，他不应拉高衣服

B.高声嬉笑品（Ujjhagghika Vagga）

（11）前往居士家时，他不应大笑

（12）坐在居士家时，他不应大笑

（13）前往居士家时，他应小声交谈，即柔和地说话

（14）坐在居士家时，他应小声交谈，即柔和地说话

（15）前往居士家时，他不应晃动（摇摆、摇晃）身体

（16）坐在居士家时，他不应晃动（摇摆、摇晃）身体

（17）前往居士家时，他不应挥动（摆动）手臂

（18）坐在居士家时，他不应挥动手臂（作手势）

（19）前往居士家时，他不应摇头晃脑（摇动、低垂）

（20）坐在居士家时，他不应摇头晃脑（摇动、低垂）

注：柔软地说话意思是能够在九尺的距离内被清晰地听到，在十八尺的距离内只能被模糊地听到。

C.叉腰品（Khambhakata Vagga）

（21）前往居士家时，他不应叉腰

（22）坐在居士家时，他不应叉腰

（23）前往居士家时，他不应盖头巾

（24）坐在居士家时，他不应盖头巾

（25）前往居士家时，他不应蹲踞

（26）坐在居士家时，他不应以手或衣服抱膝坐

（27）他应感恩地接受食物（恭敬及有正念地）

（28）他应在接受食物时注视钵，不左顾右盼

（29）他应接受和食物同量的羹

（30）他应接受不过于钵口边缘线份量的食物

注：所接受的羹是饭的四分之一的比例。不吃饭的人，羹是主食的四分之一。

D.恭敬品（Sakkacca Vagga）

（31）他应感恩地用餐（恭敬及有正念地）

（32）他用餐应时注视钵

（33）他用餐时应次第食，即从最近的部分开始

（34）他应吃和食物同量的羹

（35）他不应从中间或顶端揉捏食物而食

（36）他不应用饭覆盖羹，以获取更多（羹）

（37）无病时，他不应为了自己的利益而要求羹或饭来吃

（38）他不应心存不满而注视别人的钵

（39）他不应做过大或过小的饭团，仅应符合其口的大小

（40）他应做均匀的团食

E.饭团品（Kabala Vagga）

（41）食物未送至时，他不应张开嘴

（42）吃东西时，他不应不将手塞入口中

（43）他不应口含食物说话

（44）他不应揣食物摇掷口中食

（45）他不应将饭团咬断（成小块）来吃

（46）他不应把食物填满面颊，像猴子一般

（47）他不应甩手地吃

（48）他不应散落饭粒地吃

（49）他不应伸出舌头地吃

（50）他不应嚼食作声地吃

F.啜食品（Surusuru Vagga）

（51）他不应嘶嘶出声地吃

（52）他不应舔手地吃

（53）他不应舔钵地吃

（54）他不应舔嘴唇地吃

（55）他不应用拿过食物的手拿饮用水瓶

（56）他不应将混有饭粒的洗钵水倒在居士家

（57）他不应对无病而拿遮阳伞的人说法

（58）他不应对无病而拿拐杖的人说法

（59）他不应对无病而拿刀的人说法

（60）他不应对无病而拿弓箭的人说法

G.拖鞋品（Paduka Vagga）

（61）他不应对无病而穿拖鞋的人说法（木底、无带、夹趾的鞋）

（62）他不应对无病而穿鞋的人说法

（63）他不应对无病而坐在车上的人说法[1]

（64）他不应对无病而躺在床上的人说法

（65）他不应对无病而抱膝坐着的人说法

（66）他不应对无病而缠头巾（把头发全覆盖）的人说法

（67）他不应对无病而覆头的人说法

（68）他不应坐在地上，对无病而坐在位子上的人说法

（69）他不应坐在低位子，对无病而坐在高位子的人说法

（70）他不应站着对无病而坐着的人说法

（71）他不应走在后面，对无病而走在前面的人说法

（72）他不应走在路边，对无病而走在路上的人说法

（73）无病时，他不应站着大小便

（74）无病时，他不应在植物上大小便或吐唾

（75）无病时，他不应在可用水上大小便或吐唾

18.略述十四种行仪（Khandhaka Vattas）

（1）āgantunka-vattañca──客住者的行仪

（2）āvāsika-vattañca──原住者的行仪

（3）Gamika-vattañca──远行者的行仪

（4）Anumodana-vattañca──随喜的行仪

（5）Bhattagga-vattañca──食堂的行仪

（6）Pindacārika-vattañca──乞食者的行仪

（7）āraññika-vattañca──林野住者的行仪

（8）Senāsana-vattañca──坐卧处的行仪

（9）Jantāghara-vattañca──浴室的行仪

（10）Vaccakuti-vattañca──厕所的行仪

（11）Upajjhāya-vattañca──（同住一寺的弟子）对戒师的行仪

（12）Saddhivihārika-vattañca──（同住一寺的戒师）对弟子的行仪

（13）ācariya-vattañca──对老师的行仪

（14）Antevāsika-vattañca──对学生的行仪

详述十四种行仪

（1）āgantunka-vattañca──客住者的行仪

在他进入僧园时，他应脱鞋、收雨伞、除下头罩、衣置肩上、礼敬原住僧人（若为上座），以及进行其他作为客住者应作的行仪。

（2）āvāsika-vattañca──原住者的行仪

当他见到客住者，他应该欢迎他，接过衣钵、礼敬客住僧人、放置水在他附近及敷设座位，洗其脚及进行其他作为原住者应作的行仪。

（3）Gamika-vattañca──远行者的行仪

他应该放置木器、陶器等于储物室，关好门窗、出行前取得许可，并进行其他作为远行者应作的行仪。

（4）Anumodana-vattañca──随喜的行仪

这是一些讲经的行仪：譬如上座僧人说法、在上座僧人鼓励下自己说法、自己在获得许可后说法所应当作的行仪。

注：随喜（Anumodanā）意思是以佛法祝福在家信徒，让他们感到喜悦，这可以在寺院内或居士家。

（5）Bhattagga-vattañca──食堂的行仪

譬如教授佛法，不推撞上座僧人于一旁，或禁止资历较浅的僧人使用座位。

注：Bhattagga意思是寺院中的食饭处、休息室或房子。

（6）Pindacārika-vattañca──乞食者的行仪

他应当放置木器、陶器等于储物室，以水清洗钵，系腰带、整齐穿僧衣（上衣及下衣），依众学法而行、以正常速度进入村落（不太急不太慢），等待钵食不太长或太短时间，进行其他作为乞食者应作的行仪。

（7）āraññika-vattañca──林野住者的行仪

譬如准备饮用水、生火工具和手杖，掌握学习方位和星宿。

注：āraññika是住在林野的人（住阿兰若者）。

（8）Senāsana-vattañca──坐卧处的行仪

打扫坐、卧和睡眠处等寺务。

（9）Jantāghara-vattañca──浴室的行仪

清理浴室（锅炉房）的灰和打扫等行仪。

（10）Vaccakuti-vattañca──厕所的行仪

譬如作出咳嗽声（作为通报）、僧衣挂在架子上、以正常速度进入、不应拉高下衣进入、踏上厕坑后拉高下衣、不应使用粗木橛、以水清洗、在厕坑上（拉低）用下衣覆盖好。

（11）Upajjhāya-vattañca──对戒师的行仪

弟子对同住一寺的戒师所作的行仪：譬如早起、偏袒上衣于一肩、递上洗脸水、齿木（牙刷）和粥、洗钵、清理床坐、于日光下披晒、打扫和敷设座位。

（12）Saddhivihārika-vattañca──对弟子的行仪

戒师对同住一寺的弟子所作的行仪：譬如爱护和支援他们。

（13）ācariya-vattañca──对老师的行仪

学生对老师所作的行仪：譬如早起、穿僧衣、递上洗脸水、齿木（牙刷）和粥、洗钵、清理床坐、于日光下披晒、打扫和敷设座位。

（14）Antevāsika-vattañca──对学生的行仪[2]

老师对弟子所作的行仪：譬如爱护和支援他们。

在《律藏》（Vinaya）犍度（Khandhaka）的章节中有详细订明这十四种行仪的义务。

在《律藏》有一部分称为「犍度」，按觉音尊者的说法，这是在第一次结集中，对「大品」（Mahāvagga）和「小品」（Cūlavagga）的统称。

fojiaowenhuatuwu

教理──第一部分

中译：陈永威

19.「哦卡萨」（Okāsa）礼敬文──忏悔

大德！我恳请允许（Okāsa）！我恳请允许（Okāsa）！我恳请允许（Okāsa）！为使我免离于往昔因身、口、意造作恶业所带来的罪报，以及获得长寿的庇佑、远离痛苦和伤害。我今双手合十于额前，至诚谦卑向佛、法、僧三宝（连同我的老师），再三地敬礼。

大德！唯愿此礼敬三宝功德，让我免离于四恶趣、三劫、八难、五敌、四厄、五损失、九十六病和六十二邪见。愿我以此证得道智、果智与涅槃。

20.觉悟的利益

（1）在没有证得觉悟的佛陀出现的时代，纵使人们本性有多善，总会造作许多恶事，不知道什么是善和什么是不善，亦不知不同的世间界。

（2）由于佛陀的觉悟，以及他对人们所教导的佛法，人们能够明白什么是善和什么是不善，亦知晓不同的世间界，从中获得功德。

21.佛教的坚固确立

犹如在制造陶器时刻上的印记，就算陶器烂掉，在燃烧前这个印记总会长久存在。同样的，只有当佛陀的印记以虔敬的方式在小孩们心中刻上烙印，佛教才会在他们心中长久坚固地确立。

22.佛陀的一生

（1）入胎

那是缅历四月（Waso，约公历六、七月）星期四的月圆日，未来佛受十方天人众的启请，很宁静及欣然地入胎。那是人天皆安祥的时节。

（2）出生

经过十个月后，在大释迦王（Mahāsakkarāja）六十八年的缅历二月（Kason，约公历四、五月）星期五的月圆日，他在蓝毗尼的祥和国土诞生。这是一切人天的胜利。

（3）出家

在成为太子后，他从十六岁开始，在三时宫殿度过了十三年。由于看到天人示现的四种现象而有所感触，他于二十九岁时的缅历四月（约公历六、七月）月圆日出家。森林成为他的皈依处。

（4）成道

然后到了觉悟成道的大时节。那是缅历二月（约公历四、五月）星期三（大象日）的月圆日，在森林住了六年后，他战胜了一切怨敌并证得佛果，他坐在菩提树下以土为座，备受十方赞叹。那是人天皆安祥的时节。

（5）转法轮（Dhammacakka）

在觉悟成道之后，他在缅历四月（约公历六、七月）的月圆日星期六，前往鹿野园（Migadā）向五比丘及十方世界集合而来的天人及梵天众初转法轮。那是击法鼓的时刻。

（6）入般涅槃（Parinibbāna）

在向世间所有适合解脱到彼岸的人天梵众宣说佛法，并引领他们到达彼岸之后，佛陀以八十岁高龄在末罗国（Malla）拘尸那迦（Kusinagara）的娑罗树下入般涅槃。那时是释迦王一百四十八年缅历二月（约公历四、五月）星期二的月圆日，他成佛后已四十五年。

（7）遗体的荼毗

佛陀的金身在其入般涅槃后，于缅历二月（约公历四、五月）月缺日的星期日荼毗（火化），世尊留下八份舍利。

（8）佛的元素和舍利

佛的骨犹如元素，因此称为「界」（Dhātu，元素），因为它们遗留下来成为舍利，所以有此名称。

23.七个佛教神圣日

（1）入胎日──大释迦王（Mahāsakkarāja）六十七年的缅历四月（Waso，约公历六、七月）的月圆日，星期四。

（2）诞生日──大释迦王（Mahāsakkarāja）六十八年的缅历二月（Kason，约公历四、五月）的月圆日，星期五。

（3）出家日──大释迦王（Mahāsakkarāja）九十七年的缅历四月（Waso，约公历六、七月）的月圆日，星期一。

（4）成道日──大释迦王（Mahāsakkarāja）一百零三年的缅历二月（Kason[3]，约公历四、五月）的月圆日，星期三。

（5）初转法轮日──大释迦王（Mahāsakkarāja）一百零三年的缅历四月（Waso，约公历六、七月）的月圆日，星期六。

（6）涅槃日（Parinibbāna）──大释迦王（Mahāsakkarāja）一百四十八年的缅历二月（Kason，约公历四、五月）的月圆日，星期二。

（7）荼毗日（Tejodhātu）──大释迦王（Mahāsakkarāja）一百四十八年的缅历二月（Kason，约公历四、五月）的月缺日，星期日。

大释迦王的年份是根据悉达多太子（佛陀）的外祖父安扎那王（King Anjana）即位推算而来。

24.三宝的功德庄严

在睡前至心忆念佛、法、僧，念诵：「我皈依．．．」，以及在起床时再次念诵皈依，这样你将会远离危害和怨敌，获得快乐和加祐。

25.佛陀的九种特质（巴利文）

Iti’pi so Bhagavā, Arahaṃ, Sammāsambuddho, Vijjācaraṇa-sampanno, Sugato, Lokavidū, Anuttaro purisadamma sārathi, Satthā deva manussānaṃ, Buddho, Bhagavā.

意思

（1）Arahaṃ（应供）

因为具备戒（sīla）、定（samādhi）、慧（pañña）、解脱（vimutti）、解脱知见（vimutti-ñāṇa-dassana）的特质，佛陀应受所有人天及梵众的敬仰。

（2）Sammāsambuddho（正遍知）

佛陀是彻底圆满地自觉的人，因为他了悟一切法及四圣谛的智慧，是正确地靠自身而证得（没有从他人学习）。

（3）Vijjācaraṇa-sampanno（明行足）

他具备巴利文称为vijjā的「三明」、「八明」，以及十五种巴利文称为caraṇa的 「德行」。

（4）Sugato（善逝）

他是至善的，因为他只会在适合一切众生的场地说适合的言说。

（5）Lokavidū（世间解）

他是世间的知者，因为他知道各个世间的所有方面。

（6）Anuttaro purisadamma sārathi（无上调御丈夫）

他是无人可比（无上）的调御者，因为没有人能够在调御和指引人们方面能够超过他。

（7）Satthā deva manussānaṃ（天人师）

他是人天的导师，因为他教导人天达至寂灭乐的善道。

（8）Buddho（佛）

他是觉悟者，因为他觉悟了一切应了知者。

（9）Bhagavā（世尊）

他是世尊，因为他具足无量的戒德、善业、智慧和力等特质。

我至诚谦卑，双手合十于额前，皈敬具备九种殊胜特质的一切知者（sabbaññu）。

26.法的六种特质（巴利文）

Svākkhāto bhagavatā dhammo, sandiṭṭhiko, akāliko, ehipassiko, opanayiko, paccattaṃ veditabbo viññūhī.

佛法是：

（1）Svākkhāto bhagavatā dhammo（法乃世尊所善说）

（佛陀所说的法）初善、中善、后善；

（2）Sandiṭṭhiko（是自见的）

此时此地可以见到的；

（3）Akāliko（无时的）

不会延迟，因为它的效果立刻紧随其出现；

（4）Ehipassiko（来见的）

接受检查的，值得受到检查；

（5）Opanayiko（导向「涅槃」的）

引导向前的，透过体悟佛法，它值得成为人的庇护处。它是导向的，因为导向圣人趋向涅槃的是圣道，因此是导向；

（6）Paccattaṃ veditabbo viññūhī（智者们可各自证知的）

是智者直接可以经验的。

27.僧伽的九种特质（巴利文）

Suppaṭipanno bhagavato sāvakasaṅgho,

ujuppaṭipanno bhagavato sāvakasaṅgho,

ñāyappaṭipanno bhagavato sāvakasaṅgho,

sāmīcippaṭipanno bhagavato sāvakasaṅgho,

yadidaṃ cattāri purisayugāni

aṭṭha purisapuggalā,

esa bhagavato sāvakasaṅgho,

āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaraṇīyo,

anuttaraṃ puññakkhettaṃ lokassā.

僧伽（圣者的社群）是：

（1）Suppaṭipanno（善行道者）

进入正道，一条由佛法所调节的善道；

（2）Ujuppaṭipanno（正直行道者）

进入了正直之道，采取中道；

（3）Ñāyappaṭipanno（如理行道者）

进入了真正之道；

（4）Sāmīcippaṭipanno（正当行道者）

进入了正确之道；

Yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho

世尊的弟子僧团，即四双八辈，他们是：

（5）Ᾱhuneyyo（应受供养）

应接受赠礼，纵使是从远处也应向其捐献的有德者；

（6）Pāhuneyyo（应受供奉）

应受招待，为了亲人、爱人和朋友，应至诚地招待他们；

（7）Dakkhiṇeyyo（应受布施）

应受布施；

（8）Añjalikaraṇīyo（应受合掌）

应受敬礼；

（9）Anuttaraṃ puññakkhettaṃ lokassā（是世间无上的福田）

是世间不可以比拟的福田。

fojiaowenhuatusi

教理──第二部分

中译：陈永威

28.因果业报

（1）杀害一个众生导致短寿；戒杀延长寿命。

（2）折腾别人者容易患病；慈悲者会健康。

（3）脾气不好使相貌丑陋；忍耐使相貌美丽。

（4）妒嫉导致孤独；包容导致友谊。

（5）吝惜导致贫穷；施舍导致富有。

（6）不敬导致下贱；尊敬导致高尚。

（7）不察导致愚痴；省察导致智慧。

（8）恶有恶报；善有善报。

（9）按照因果的法则，善行导致快乐，恶行导致痛苦。

29.业行与业果的思维

只有透过知道佛陀的事迹，人们才会崇敬佛陀。只有崇敬者宣扬教化，人们才会怀念崇敬者。

30.十不善行（Duccarita）

Duccarita（Du＝不善＋carita＝行为）意思是不善的行为。透过身、口、意造作的不善行称为Duccarita。它有十种：

三种身不善行

（1）Pāṇātipātā──杀害众生

（2）Adinnādānā──偷盗别人的财物

（3）Kāmesumicchācāra──犯邪淫

四种口不善行

（4）Musāvādā──妄语

（5）Pisunavācā──两舌（挑拨两个相亲的人，或导致两人生起恶意，让其中一人喜欢自己）

（6）Pharusavācā──恶口

（7）Samphappalāpa──绮语（犹如长不成的稻米没有胚芽一般或言之无物，空口说白话。然而，如果说者是为了表达伦理道德，便不构成绮语）

三种意不善行

（8）Abhijjā──贪欲（如果是透过乞求、借或买而取得，这不是贪欲）

（9）Vyāpāda──恶意／嗔（希望他人受到伤害）

（10）Micchādiṭṭhi──邪见（对业及业报缺乏信心）

31.十善行（Sucarita）

Sucarita（Su＝善＋carita＝行为）。善的行为称为sucarita。

三种身善行

（1）Pāṇātipātā virati──不杀害众生

（2）Adinnādānā virati──不偷盗别人的财物

（3）Kāmesumicchācāra virati──不邪淫

四种口善行

（4）Musāvādā virati──不妄语

（5）Pisunavācā virati──不两舌

（6）Pharusavācā virati──不恶口

（7）Samphappalāpa virati──不绮语

三种意善行

（8）Anabhijjā──无贪

（9）Avyāpāda──无嗔

（10）Sammādiṭṭhi──正见

32.怎样成为一位优婆塞（Upāsaka）

一个人只要透过受持三皈五戒，保持良好的行为，行十善业，远离十不善业，日常供养饮食、花、水和灯，便是一位优婆塞（信士）。

33.十种福业处（Puññakiriya-Vatthu）

（Puñña＝福，kiriya＝作，Vatthu＝处）。它们是此生善意的基础（处），及来生的福报，这些值得造作的，所以称为Puññakiriya-Vatthu。它们是：

（1）Dāna──布施

（2）Sīla──持戒

（3）Bhāvanā──禅修（如忆念佛陀的特质等等）

（4）Apacāyana──恭敬（尊敬值得恭敬者）

（5）Veyyāvacca──服务（帮助其他人作功德）

（6）Pattidāna──回向（分享功德给他人）

（7）Pattānumodana──随喜（认同他人所作的功德）

（8）Dhammassavana──闻法

（9）Dhammadesanā──弘法（传递佛法，没有期待或回报）

（10）Diṭṭhijukamma──业的正见（持有正见，信仰业及业果）

34.真假修行的结果

只有修行正法，一个人才可以获益。

修行错误的法，一个人必定受损。

现在正是迅速走在正道上的时候，

有佛法，祥和及平静将遍布那个国家。

35.布施的利益（Dāna）

快乐真正的起源；

福德之流的所在；

退堕的救助者；

这是神圣的布施。

36.慈心的培养（Mettā）

（1）愿所有聚集此地的人健康和快乐。

（2）愿所有僧众和居士健康和快乐。

（3）愿具德的尊贵导师健康和快乐。

（4）愿尊敬的父母亲健康和快乐。

（5）愿此中心内的所有众生健康和快乐。

（6）愿此城中的所有众生健康和快乐。

（7）愿此区内的所有众生健康和快乐。

（8）愿所有僧伽健康和快乐。

（9）愿所有四资具施主健康和快乐。

（10）愿所有管治机关的工作人员健康和快乐。

（11）愿所有盗贼娼妓健康和快乐。

（12）愿所有在此宇宙中的众生健康和快乐。

（13）愿所有在无尽的宇宙中的众生健康和快乐。

（14）愿所有在四恶道的众生健康和快乐。

（15）愿所有人、天及梵天健康和快乐。

（16）愿所有在三十一界的众生健康和快乐。

fojiaowenhuatuyi

 

教理──第三部分

中译：汤华俊

吉祥经(Mangala Sutta)

1）Yaṃ maṅgalaṃ dvādasahi,

Cintayiṃsu sadevakā,

Sotthānaṃ nādhigacchanti,

Aṭṭhattiṃsañvca maṅgalaṃ.

Desitaṃ devadevena,

Sabbapāpa-vināsanaṃ,

Sabbaloka hitatthāya,

Maṅgalaṃ taṃ bhaṇāma he.

解释

啊，善信们，（渴望幸福的）天神与人类探讨了十二年，也没能找到作为兴旺发达原因的吉祥事。人天之中最伟大的佛陀，开示了三十八种吉祥，能祛除邪恶，利益整个宇宙的一切众生。让我们共同念诵此吉祥经。

2）Evaṃ me sutaṃ.

大迦叶尊者，我从佛陀那里听到的是这样的：

3）Ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati Jetavane Anāthapiṇdikassa ārāme.

一时，世尊住在舍卫城南边的祇树给孤独园。

4）Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ Jetavanaṃ obhāsetvā, yena Bhagavā tenupasaṅami upasaṅkamitvā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi;

此时已是深夜，一位极为貌美的天人，他的光辉照亮整个祇园精舍，来到世尊近前站在适当的地方向世尊顶礼。

37.六种不适宜的位置

任何时候有智慧的人去见一位值得尊敬的人，他选择站立或坐下都要避免如下六种位置：

（1）太远

（2）太近

（3）顺风面

（4）高处

（5）正前方

（6）正后方

偈曰：

过远过近与顺风

正前正后与高处

如此六种方与位

是为参见不适处

38.适合的位置

既然说要避免过远与过近的位置，适当的地方就是不远不近之处，根据估计就是从佛陀的右膝算起，佛陀的臂长加上弟子的臂长这样一个距离。

5)Ekamantam thitā kho sā devatā

Bhagavantaṃ gāthāya ajjhabhāsi:

于是，这样站立的天人以偈子对佛陀说：

6)“Bahū devā manussā ca,

Maṅgalāni acintayuṃ,

ākaṅkhamānā sotthānaṃ,

Brūhi mangala muttamaṃ.”

很多天人和人们渴望知道带来兴旺发达的吉祥事，已对此冥思苦想，请开示这些吉祥事。

39.吉祥的含义

「吉祥」意味着「福」，是众生兴旺发达的源泉。

三十八种吉祥

1）Asevanā Ca Bālānaṃ──远避愚痴者

2）Paṇḍitānañca Sevanā──亲近智慧人

3）Pūjā Ca Pūjanīyānaṃ──敬应尊敬者

Etaṃ Maṅgala-Muttamaṃ──此为甚吉祥

我们当总是避开和远离愚人，亲近和追随智者

礼敬三宝、父母和导师

这三者是兴旺发达的源泉

于是只要依教奉行

这些就是整个世界的吉祥

40.愚人

愚人的特点是思恶、语恶、行恶。不管什么人，无论贫富贵贱、官员百姓，只要有这些特点就是愚人。

41.智者

智者的特点是思善、语善、行善。

42.十一种值得尊敬的人

  1. 佛陀
  2. 僧众
  3. 老师
  4. 母亲
  5. 父亲
  6. 婆婆或岳母
  7. 公公或岳父
  8. 兄长
  9. 姐姐
  10. 按年纪或资历是长者的
  11. 一家之长

43.两种礼敬

这是：

（1）āmisa pūjā──用物质表示礼敬

（2）Dhamma pūjā──用修行佛法表示礼敬

4）Patirūpadesavāso ca──居住适宜地

5）Pubbe ca katapuññatā──过去积善业

6）Atta sammāpaṇidhi ca──置身行正道

Etaṃ maṅgala-muttamaṃ.──此为甚吉祥

住于适宜的地方以获得功德、智慧和财富

过去生积累了善业

自己行为正而不偏离

这三者是经济上富足的源泉

于是只要依教奉行

这些就是整个世界的吉祥

44.适宜的地方

这是：

  1. 四类人居住的地方
  2. 有机会作功德的地方，比如布施
  3. 佛法兴旺的地方

换句话说，是能够挣钱、受教育、有益于健康和幸福的地方。

45.只有业才是你的财产

在这个世界上，一个人作善业和恶业，这些业无论好坏都是你自己的财产，可以带到下一生。这些善业、恶业如影随形跟着造业者从现在到永远。所以一个人应当造善业，这对来生是有益而且是应做的。

你所有的成就诸如富有、智慧、美丽、权力和伴侣都是由于以前的善业。任何人达成上面的一项或多项都是作功德者。

你的各种不幸诸如贫穷、智慧不足、迟钝、丑陋、劳役都是因为过去的善业不够。上述的成就是真正的光荣。

46.有戒德和善巧

要有戒德和善巧，一个人就必须在身心的行为方面做好，也就是改善身心。Attasammapānidhi（自持正誓愿）即无信令信、无戒立戒、悭者令舍、恶智令建立正智。这还意味着远离不善的身、语、意行为，如果这些行为出现，就要克服。

在日常生活中，你应当过健康的生活，为物质的富足和心灵的发展而工作，除去懒惰，由此达成自持正誓愿的吉祥事。

在多种心灵的修持方法中，内观禅修是最好的方法。如果心智得到培育、控制和净化，身体的行为将会改善，语言的行为将会跟进。

人的基本意义是有高尚的道德素质。因此应该强调通过人与人之间的慈爱、社会群体之间的友好关系促进世界的福利。在动物界，盛行的是嫉妒、吝啬、恃强期弱、蛮横。一个人应该努力成为善良能干的公民，他通过调控个人的行为尽量减少这类动物心态，尽力发展自己的国家、民族和宗教（参考罗睺罗相应中镜子的例子）。

47.四重轮

在上述三种吉祥事上加上一句“亲近于善士”，就成为“四重轮（Catu Cakka）”，因此：

  1. 居住适宜地
  2. 过去行善业
  3. 亲近于善士
  4. 置身行正道

谁具有这四重轮就易于以持续的势头不断兴旺发达，就像转动的车轮，在来生亦如现在，所以称作「轮（Cakka）」。

7）Bāhusaccañca──博学

8）Sippañca──精技巧

9）Vinayo ca susikkhito──严持诸禁戒

10）Subhāsitā ca yāvācā──言谈悦人心

Etaṃ Maṅgala-Muttamaṃ-此为甚吉祥

博学文科和各种知识

博学专业知识以谋生

博学个人的戒律

能够言谈悦意、正确、有礼貌

于是只要依教奉行

这些就是整个世界的吉祥

48.努力博学

Bāhusacca（非常有学问）意味着掌握所学的课程。甚至一两本佛经都没学过的人被认为是没受过教育的。学习了禅修方法并付诸实践的人被认为是有学问的人。

佛陀说“Pañña narānam ratanam”，即“知识是人的财富”。从出世间的角度看，一个人在佛法中需要学习三藏如经藏（佛陀的开示）和祇夜（散文诗和韵体诗）。从世间法的角度看，为了在世间兴旺发达，你需要具有的学问包括专业、教育、商业、医学、科学、文学、艺术或音乐，这些可以是谋生手段。只有当你具备文理知识，你才能在世俗和佛法两方面做好，才能够过上幸福有保障的生活。

49.知识是自己的财富

每个人都需要有学问。原因：有学问的人有如装饰了珠宝那样突出，可以作为很多人的庇护所，能够名声远播，有众多的跟随者，能获得财富和其他利益。再者，他运用其知识会遵守应当遵守的事，戒除应当戒除的事情，他将在来生获得诸如好的投生这样的利益。所以知识是自己的财富。（可以引用本生经《佛陀转生的故事》一集的Sālitta 作例子）。

50.什么是戒律？

戒律是培养良好身行和语行的基础，在家众和出家众的道德行为规则叫作戒律。

51.两种戒律

（1）在家戒：意即戒除不善的十种行为，父母和孩子间的相互义务即属于这类。

（2）出家戒：意味着戒除七类罪过（āpattiya）。也包含四种清净戒（catupārisuddhi sīla）。沙马内拉戒就是沙弥戒。

通过学习和修持在家戒、沙弥戒和比丘戒，让人得以宣称证了最高阶位的阿罗汉果，正是由于这样的利益，惠及世间和出世间，所以说是吉祥。

52.四类言谈

佛陀和德高望重的古人，只教或者说符合下面四种特性的话：

  1. Subhāsitā──善（语）
  2. Dhamma──公正（语）
  3. Piya──爱(语）
  4. Sacca──真实（语）

11）& 12）Mātāpitu-Upaṭṭhānaṃ──赡养父与母

13）Puttadārassa Saṅaho──善养妻与子

14）Anākulā Ca Kammantā──谋生行正直

Etaṃ Maṅgala-Muttamaṃ──此为甚吉祥

尽职尽责孝养父母，以回报他们对自己无尽的爱

恪尽职守供养妻子、养育儿女

在工作中认真负责，不出疏忽差错

这是四种兴旺发达的原因

于是只要依教奉行

这些就是整个世界的吉祥

53.孩子感恩父母的义务

父母以伟大的爱心关照孩子，展现在他们拍去孩子身上的尘土的动作中，即使孩子是玩耍弄了一身尘土。他们清除孩子的尘土和排泄物，一步一步教他们生活中的基本东西。所以双亲被赋予这样的特质：

  1. 大婆罗门
  2. 最早的老师
  3. 值得供养的人

把父母放在和孩子同等地位，并冒犯他们是绝对不应该的。我们应该给他们食物、饮料、衣物、床坐等等来孝敬他们、照顾他们；有爱心地侍候他们，给他们按摩。再者，对父母感恩的最好方式是让他们皈依三宝、持守戒律，以及自己出家成为沙弥或比丘。

54.四方面的支持

应该在如下四方面支持妻子儿女：

  1. 在斋戒日提供足够的食物和其他用品使他们能够做功德
  2. 以爱心带他们去参加节日和庆祝活动
  3. 举办命名仪式、保育仪式、入学仪式、出家仪式等
  4. 为今生和来生的利益，尽量训诫

55.在世俗事务中不分心

在这个世界上世俗事务繁多，如果不注意时间的价值、不够用心，那么白天的工作和任务就可能拖到晚上和第二天，因此导致财产的损失，累积错误和麻烦。

应当遵循下述规则以减轻这些问题：

  1. 准时，要有时间意识
  2. 选择合适的时间、地点和别的条件
  3. 不懒惰
  4. 勤奋（只用心于工作）
  5. 不浪费

偈曰：

知时、适宜行

不懒但勤奋

无浪费第五

麻烦不缠身

15）Dānañca──布施

16）Dhammacariyā ca──如法活

17）Ñātakānañca saṅgaho──珍爱众亲眷

18）Anavajjāni kammāni──行为无瑕疵

Etaṃ maṅgala-muttamaṃ──此为甚吉祥

慷慨布施并在布施前、中、后如理作意

身、语、意行正确无过失

不忽视朋友和亲属，而是珍爱他们

在行事和服务大众中洁白无瑕

因此只要依教奉行

这些就是整个世界的吉祥

56.慷慨布施的五种利益

(1).被很多人爱戴

（即使动物都喜欢布施者，更不用说人类。这是善意和慈爱产生的益处）

(2).好事降临布施者

（人们都不希望遇到不幸。如果好事降临，总是降临于布施者。随之而来的，有功德，也有闻法这样的各种形式的利益。）

(3).名声远播

（祝福者不需要赞颂或仪式，好事传千里是因为大众的宣扬和赞美）

(4).能够有勇气进入任何集会

（恶人想到自己的恶行就会害怕，而善人被人称赞和爱戴就无所畏惧，而是总有勇气）

这是四种直接的利益。

(5).死后生于天界

偈曰：

众人多爱戴

好事善降临

清誉传四方

（集会入无畏）

死后生天界

此为五利益

57.什么是法？

“如法活”，吉祥事的“法”，在注释书中解释为十善业（kusala-kammapath)。这十善业不仅是健康长寿之因，也是投生天界之因，所以叫作吉祥事。

58.作恶的人

作恶的人容易面临如下不幸：

  1. Attānuvāda bhaya──自责的不幸
  2. Parānuvada bhaya──被人谴责的不幸
  3. Danda bhaya──被当局处罚的不幸
  4. Duggati bhaya──堕入恶道的不幸

偈曰：

自责与他责

官方刑与罚

坠堕入恶道

此四灾当避

59.清白的业行

恶行如杀生、偷盗易于在这一生就受到官方的处罚，再者，这也是堕入恶道之因。因此这些行为是应受谴责的。善行不会有这些不幸，是清白的业行。它们是：

  1. 守戒，如八戒、九戒等等
  2. 履行对三宝的义务和公民义务，诸如保持居住环境清洁以及其他社会福利工作
  3. 建造禅修设施，诸如楼房和围居区、公园等等
  4. 修桥补路
  5. 植树造荫改善气候
  6. 打井建水池

（可以引证年轻的Māgha的故事[4]）

19）āratī viratī pāpā──离身语意恶

20）Majjapānā ca saṃamo──谨慎勿饮酒

21）Appamādo ca dhammesu──于法不放逸

Etaṃ maṅgala-muttamaṃ──此为甚吉祥

事先避免恶行，当遇上恶行不犯

小心，谨防醉人的东西，它们很危险

说话行事谨慎，精勤修佛法

于是只要依教奉行

这些就是整个世界的吉祥

60.意离

意离恶行的意思是：无论何时只要心里生起恶行（duccarita）的念头，你就通过这些预防措施，诸如做游戏[5]、读书、祈祷、修内观等等，以达到使恶念不生起的目的。

61.身离与语离

这有三种：

（1）Sampatta viratī──通过对自己说“考虑到父母和老师（的品德），我不应当行此恶行”，由此远离恶行。

（2）Samādāna viratī──持戒而远离，如五戒。

（3）Samuchheda viratī──以圣者的道智而远离，圣者能够掌控他们的心。

62.喝酒的六种不利因素

  1. 毁坏财物
  2. 有易于吵架的性格
  3. 易于生病
  4. 名声不佳
  5. 粗鲁
  6. 智慧减损

22）Gāravo ca──恭敬

23）Nivāto ca──和谦卑

24）Santuṭṭhi ca──知足

25）Kataññutā──知感恩

26）Kālena dhammassavanaṃ──适时闻正法

Etaṃ maṅgala-muttamaṃ──此为甚吉祥

尊敬和服从依年纪和职务为长者的人

总是谦卑没有自我主义

知足而不屈从于贪婪

对所得的恩惠感恩

听闻正法受益处

于是只要依教奉行

这些就是整个世界的吉祥

63.值得尊敬的人

  1. 佛陀
  2. 辟支佛
  3. 佛弟子（僧）
  4. 父母
  5. 兄长/姐姐

64.世俗事务与佛法

知足意味着满足于自己生活中所拥有的，即如俗话说，“量体裁衣”。那些追求漂亮东西的人不满足于一般的东西，“现在这个，以后那个”这样不满足，就会总是处于贫乏的状态。根据现代文献记录，百岁老人多为知足的人，这些文献的作者总说“知足即是富有”。

有的人不知足，但在受教育和挣钱方面偶然会说“这就够了”。一个人不能把世俗事务和佛法等同对待。就前者而言，你必须假定自己不会死而肩负家庭、亲友和国家的责任；另一方面，在佛法范围内，正在用功的禅修者要以下一口气就可能死的紧迫感来修行。

65.两种稀有的个人

  1. Pubbakārī──最重要的供养者
  2. Kataññu katavedi──知恩图报的人

（可以引用mahākapi Timsanipāta的故事）

66.闻法的五种利益

  1. 听闻没有听过的事
  2. 澄清已经知道的事
  3. 消除疑惑
  4. 根除邪见
  5. 内心净化

偈曰：

听闻未闻事

澄清已知事

度疑除邪见

内心得净化

这是闻法的五种利益。

27）Khantī ca──忍耐而

28.）Sovacassatā──顺从

29）Samaṇānañca dassanaṃ──得见众沙门

30）Kālena dhammasākacchā──适时论佛法

Etaṃ Maṅgala-Muttamaṃ──此为甚吉祥

对生活中不顺心的事有耐心

顺从于合理的训诫

参见十种圣人

并参与讨论，以懂得佛法的真义

于是只要依教奉行

这些就是整个世界的吉祥

67.参见僧众的吉祥

清净的僧众的开示带来物质和精神的利益，参见他们的益处就如获得珍宝，所以是吉祥。

31）Tapo ca──自制

32）Brahmacariyañca──行梵行

33）Ariyasaccāna dassanaṃ──觉知四圣谛

34）Nibbāna-sacchikiriyā ca──实证涅槃法

Etaṃ maṅgala-muttamaṃ──此为甚吉祥

自制而不沉溺于世俗的快乐

行梵行过圣洁的生活

精勤觉知四圣谛

实证涅槃离苦

于是只要依教奉行

这些就是整个世界的吉祥

68.四圣谛

「觉知四圣谛」所指的四圣谛是：

  1. Dukkha sacca──苦圣谛
  2. Samudaya saccca──苦集圣谛
  3. Nirodha sacca──苦灭圣谛
  4. Magga sacca──苦灭道迹圣谛

35）Phuṭṭhassa lokadhammehi──八风

Cittaṃ yassa na kampati──心不动

36）Asokaṃ──无忧

37）Virajaṃ──无烦恼

38）Khemaṃ──安稳而平静

Etaṃ maṅgala-muttamaṃ──此为甚吉祥

生活的顺境与逆境每个人都经历

幸运与不幸如孪生兄弟轮流来

要坚定不移不为八风所动

为了幸福安宁要控制嗔怒约束欲望

于是只要依教奉行

这些就是整个世界的吉祥

69.俗缘

八种俗缘（八风）在Phutthassa Mangala中提到

  1. Lābha──利
  2. Alābha──衰
  3. Yasa──誉
  4. Ayasa──毁
  5. Nindā──讥
  6. Pasamsā──称
  7. Sukha──乐
  8. Dukkha──苦

结尾的赞颂

Etādisāni katvāna,

Sabbattha maparājitā,

Sabbattha sotthiṃ gacchanti,

Taṃ tesaṃ maṅgala-muttamaṃ.

修持了这些吉祥，你将变得无敌（你只能是胜利者），成就各方面的吉祥，其中这些（38种）是大吉祥。

任何以38种吉祥的花环为装饰人

会因其绽放的富贵而优雅

会因其身心的快乐而平安可爱

无论任何计划或行动都注定会成功

因此戴上诸吉祥之花为装饰是理所当然的

结语

佛陀开示吉祥经的第二天，他将吉祥经教给阿难尊者并让他传授给僧众，阿难尊者就照着做了。就这样，吉祥经一代传一代直到今天变得举世闻名。愿此开示继续一天又一天兴盛直到永远。

70.对孩子的教诫（Dārakovāda)

  1. 鞠躬顶礼三宝，三宝为最尊贵。
  2. 对孩子的教诫是温馨的。
  3. 缺乏知识智慧的人是愚蠢和无知的。
  4. 只有具有知识智慧才变得聪明。
  5. 啊，弟子们，努力获得知识智慧吧。
  6. 首先要以知识智慧变得聪明。
  7. 努力学习佛陀的圣教。
  8. 鞠躬向三宝和父母表示敬意。
  9. 绝不要有轻视父母的行为，绝不！
  10. 不要顶撞任何长者说的话。
  11. 当被呼唤的时候立即回答“是，先生”。
  12. 与长者说话要恭敬。
  13. 对比你大即使只是一点点的人，称他/她为“先生或女士”。
  14. 当一位比丘或沙弥叫你的时候，称他为“师父”。
  15. 不要（回应）说“啊，嗯，啥，啊哈”。
  16. “说什么，先生？为何？为什么？”
  17. 不要以这样叫嚷的方式回应长者。
  18. 不要粗鲁地说“什么？说你啦”等等。
  19. 无论你是放牛娃也好，学生也好，一定要有礼貌。
  20. 不要利用和欺负比你年少的。
  21. 对比你年轻的称（缅语）「Maung」（音茂），比你年长的称（缅语）「Ko」（音葛）。
  22. 不要在回家的路上玩。
  23. 回家后，恭敬地向父母鞠躬。
  24. 不要忘记而是要记住父母的话。
  25. 进学校时要穿戴整齐。
  26. 在校区外不要穿戴不适当。
  27. 碰见沙弥，要尊敬他为僧伽。
  28. 当在路上遇到僧伽，要坐下致礼。
  29. 如果没有空间致礼，则合掌让路。
  30. 不要到比丘或沙弥的床上去。
  31. 接近僧伽的时候保持双手合十。
  32. 偏袒右肩并致礼三次。
  33. 离开时，致礼三次得到允许之后退步离开。
  34. 到一个适当的位置后转向正确的方向，然后向前走。
  35. 不要直起腰板不躬身地靠近，要体贴和有礼貌。
  36. 当有客人在场的时候不要离得远远的。
  37. 站得近的时候要偏袒右肩。
  38. 不要在地板上戏弄或乱画这样玩耍和淘气。
  39. 接受礼物时转到别的容器。
  40. 不要说「走开」或「滚开」。
  41. 在接受礼物转到别的容器后，待在僧伽近旁。
  42. 跪下供养食物和佳肴。
  43. 当用水壶倒水的时候，另外提供一个痰盂。
  44. 把毛巾和牙签放在僧伽附近。
  45. 抬起双手待在近旁，需要时再添加食物。
  46. 如果需要，轻轻挤捏（带籽的）水果足以让其分离就行。
  47. 当（僧伽）说「Kappiyam Karohi（作净）」，应答「Kappiyam Bhante（净，师父）」。[6]
  48. 不要以无序的方式进食而去抓（好吃的）。
  49. 进食的时候不闲聊。
  50. 安静进食，小心不要撒了。
  51. 进食后冲洗干净。
  52. 不要吊在栏杆上或躲在窗帘后这样玩耍。
  53. 不要在这里那里、角角落落制造噪音。
  54. 不要在屋内三三两两嬉笑玩闹。
  55. 无论何时饮用和洗漱用水不够的时候，去取水而不要（故意）有怨言。
  56. 来回走动步子要轻，不要蹬得响。
  57. 老师在休息的时候不要说话。
  58. 休息时不要敲击拍打得炸响。
  59. 不要因争执而互相殴打。
  60. 任何地方都不要咒人或恶口。
  61. 见任何人书法优异就与他竞争。
  62. 练好书法不要迟疑。
  63. 书写的时候不要互相喋喋不休。
  64. 书写之后学会记住手稿。
  65. 要勤奋好好读书有真才实学。
  66. 勤奋使人获得知识智慧，要确实记住这点。
  67. 不要离开寺院去玩。
  68. 当老师不在的时候不要到别处待着。
  69. 新到一个地方的时候不要玩闹。
  70. 老师叫你的时候立即回答不要耽误。
  71. 走近的时候把双手放在头上。
  72. 当老师提问的时候要恭敬地回答。
  73. 努力做到回答的时候用「先生」。
  74. 避免讲生硬的话。
  75. 无论何时老师训诫的时候都不要争辩。
  76. 当别人以智慧轻柔地对你说话的时候不要固执。
  77. 攻击性的话引起仇恨和敌对。
  78. 甜润的话平息争执。
  79. 要准确、机智、善巧、聪明。
  80. 要有正念、睿智、体贴。
  81. 各个方面都善巧、聪明，成功就随之而来。
  82. 参加法会要准时在木板敲响前到达，迟到要去受惩罚。
  83. 没有像他人一样在早晨按时起床，要去受惩罚。
  84. 如果想让老师高兴，就为他服务。
  85. 老师喜欢你，你很快就会有进步。
  86. 因此，孩子，要非常努力学习。
  87. 避免喧嚣地说话、大笑、大声打喷嚏和打哈欠。
  88. 一到寺院就去向老师致礼。
  89. 顶礼的时候五体投地。
  90. 小心不要打断老师的谈话。
  91. 特别注意顺从带来的吉祥（sovacassatā mangala）。
  92. 远离公开一套、背地里一套虚假的行为。
  93. 听讲的时候双手置于额前以示尊敬。
  94. 听完偈子和它的解释说“萨度”欢呼。
  95. 多用「师父（先生）」。
  96. 学习和背诵这些教诫。
  97. 终其一生注意和修持这些教诫。
  98. 对学生的教诫到此结束。

    注释

  1. 原书作「他不应对无病而拿遮阳伞的人说法」，实为误写。译者跟据律藏，补入原文误删的第六十四条不对无病躺卧者说法。 ↑
  2. 原文缺了第十四对学生的行仪的说明，由中译者补入。 ↑
  3. 原书作Waso，译者按缅甸传统说法更正。 ↑
  4. A youth of Rājagaha. He visited the Buddha at Gijjhak3ta and asked if he would gain greatly by the gifts he made to various people, gifts which were rightly obtained. The Buddha answered that his gifts would bear great fruit. At the end of the Buddha’s discourse, Māgha became his follower. SN. pp. 86ff.; SNA.ii.413ff. ↑
  5. 应该是跳绳、踢毽子等能够转移注意力的简单活动，而不是现代复杂的电脑游戏。 ↑
  6. Kappiyam karoti: 作净。巴利语的直译， 意即“使…成为许可的”。如果比丘接到含有种子的水果或瓜豆蔬菜等的供养时，应先作净后才可食用。可以用下列五种方法中的一种作净：1.用火损坏，2.用刀损坏，3.用指甲损坏，4.无种子，5.种子已除去。 ↑

分文不取——关于“不持金钱戒”

Namo tassa bhagavato arahato sammasambuddhassa

礼敬世尊、阿罗汉、正等正觉者

A Life Free of Money

原著者：汤敏达 比丘 （Dhamminda Bhikkhu）

编译者：库那威罗 比丘等（Gunavira Bhikkhu and others）

中文版引言

诸比丘，这三种东西是毫无隐瞒的照耀给人们看的。三者为何？一为明月，二为炎阳，三为如来经律供养也。

—《增支部·第3.13.129经》

诸比丘，海平而其水不溢于大洋，戒严而不惜身躯持之。

—《律藏·小品》

缘于此事，诸比丘，我当为比丘立下戒条。我如此做有十个目的，即为了：僧团的优越、僧团的和平、克制无耻者、善自制的比丘得安宁、制伏今世诸漏、防止来世诸漏、令无信者生信、令有信者其信增长、建立正法，以及守护戒律。

－佛陀－ 《南传律藏·经分别·波罗夷》

只要诸比丘仍然正道而活，世上就不会少了阿罗汉。

 －佛陀－ 《长部·大般涅槃经》

那先尊者：“陛下，如有位王中之王对儿子们说：‘儿子们，这大国在每一方都遍布远至大洋，以我们现有的军备，要长久维持这国土是很难的。当我不在世时，你们最好舍弃边境区域。’如此，陛下，当他们的父王死后，那些王子们是否会舍弃边境区域？”

弥陵陀王：“不会，尊者。诸王的贪婪不只如此。为了满足自己对权力的欲望，那些王子只有可能会并吞比本身国土大上两三倍的国家，但绝不会舍弃己拥有的国土。”

那先尊者：“如是，陛下，佛陀是为了考验诸比丘才这么说：‘阿难陀，当我入灭之后，若僧团愿意，则可废除小小戒。’陛下，为了彻底解脱痛苦，以及为了正法，诸佛子甚至愿意不只多持守一自五十戒，如此他们怎么可能会舍弃世尊原本已制的戒呢？”

—《弥陵陀王问经》

不持金钱并不是一条新制之戒，也不是某某大师自立之戒，而是由佛陀亲自为诸佛子立下之戒。该戒自两千五百多年前以来已是如此，在未来也必然如此。

第一章：受钱之过患

佛陀临入涅槃之前曾说：如来涅槃之后，若僧团需要，可以取消小小戒。如今，有些比丘就引用佛陀的这段话为理由，来支持他们接受金钱的行为。然而，从以下经典的引证中显示：不持金钱戒并非小小戒。由这些引证当中可知，要证悟佛法，不持金钱戒是基础，而且是必须遵守的。

在《相应部.六处相应.趣相应.经十：摩尼朱拉迦经》（Samyutta Nikaya, Salayatana Samyutta, Gamani Samyutta, sutta no.10: Maniculaka Sutta）提到：

「一时，佛在王舍城，松鼠与群鸟栖息的一处林园，名：竹林精舍（Veluvana）。彼时，在王宫中，国王的随从们聚会而议论：『对于佛子（释迦族王子之子；佛陀之子）比丘们，金、银与钱是被允许的；佛子比丘们认可金、银与钱的纳受；佛子比丘们接受金、银与钱。』

此时，在座中的摩尼朱拉迦村长，对聚会的大众说：『诸贤，莫作是说。对于佛子比丘们，金、银与钱是不被允许的；佛子比丘们不认可金、银与钱的纳受；佛子比丘们不接受金、银与钱；佛子比丘们已经舍弃了金银珠宝，舍弃了钱。』

然而，摩尼朱拉迦村长并无法说服聚会的大众。

于是，摩尼朱拉迦村长前往佛陀之处，顶礼之后，坐在一面，报言：『世尊，在王宫中，国王的随从们聚会……（他重复上述所有的谈话）……然而，世尊，我无法说服聚会的大众。世尊，我如此解释是否依照佛陀所说的而说﹖或者我错误地声称了佛陀的话？我是否依照佛陀的教法而回答？或者依照佛陀教法而言说的人会如法地责难我？』

『如是，村长，如此的解释乃是依照如来所说的而说，不是错误地声称如来的话。你已经依照如来的教法而回答，依照如来教法而言说的人不能如法地责难你。』

『村长，对于佛子比丘们，金、银与钱是不被允许的；佛子比丘们不认可金、银与钱的纳受；佛子比丘们不接受金、银与钱；佛子比丘们已经舍弃了金银珠宝，舍弃了钱。』

『村长，无论对于任何人，如果金、银与钱是被允许的，那么，对于他而言，五种感官欲乐是被允许的。对于任何允许五欲之乐的人，你可以确定，他不具备比丘的本质，不具备佛陀之子的本质。』

『村长，如来虽曾如是说：比丘需草者，草可求得；比丘需木者，木可求得；比丘需车者，车可求得。然而，村长，如来亦说：比丘绝无可能被允许接受或寻求金、银与钱。』」

另一段引证自《增支部.四集.鹿品.经十：随烦恼经》（Avguttara Nikaya, Catukka Nipata, Rohitassa-vagga, sutta no.10: Upakkilesa Sutta）的经文显示：接受金钱会导致继续生死轮回。其经文如下：

「由于被贪欲、瞋恚所染污，被愚痴所蒙蔽，一些沙门、婆罗门愉悦于感官欲乐。这些愚蠢的沙门、婆罗门饮酒、行淫，接受金、银与钱，以及用邪命的手段取得必需品。这些行径被如日光耀的佛陀唾弃为腐败。这些愚蠢的沙门、婆罗门被堕落、污秽与不净的行为所腐败。他们没有光辉与明亮，相反地，他们是昏乱的、盲目的，是欲望的奴隶，是充满渴爱的，他们借着一而再的生死输回，而扩大了墓场的面积。」

在这些经当中，佛陀将接受金钱与沈溺于感官欲乐划上了等号。在《转法轮经》（Dhammacakkappavattana Sutta）中佛陀明白地开示：

「诸比丘，出家之人不应该从事两种极端，哪两种呢？沈溺于感官欲乐是一种，这是低级的、粗野的、凡夫的、不能证悟的、没有利益的。自我折磨的苦行是另一种，这是痛苦的、不能证悟的、没有利益的。」

依照经教，即使是在家人，当他证悟三果（不还）之后，他自然会遵守十戒，不接受或使用金钱。例如：证悟三果的卡底迦拉（Ghatikara意为「瓦匠」）就是没有金银钱宝的人。他从河岸采取被侵蚀的黏土，将它制成锅、壶，摆在路旁，需要的人就以适量的米或食物换取锅、壶，借着这种方式，卡底迦拉养活自己以及目盲的双亲。（见《中部.卡底迦拉经》或《中部.瓦匠经》Majjhima Nikaya， Ghatikara Sutta）。

这显示了：金钱是证悟的障碍，以及真正证悟的人不再使用金钱。以上的引述证明：比丘接受金钱并不是小过失，它能导致比丘无法证悟涅槃。

第二章：有关金钱的戒条

在这些戒条中，「钱」的定义是：任何能用于买、卖的货币，包括钱币、钞票、支票 、金与银等。

在戒律中，比丘有四条关系到钱的戒 ，即：

1. 金银戒（rupiya sikkhapada 舍心堕第18条）
2. 金银买卖戒（rupiya samvohara sikkhapada 舍心堕第19条）
3. 王戒（raja sikkhapada 舍心堕第10条）
4. 门答迦戒（mendaka sikkhapada 南传律藏.大品.药犍度）

1.金银戒(rupiya sikkhapada)

「若比丘自己接受金钱，或令他人为自己接受金钱，或允许金钱被放在自己的近处，则犯尼萨耆亚巴吉帝亚罪（舍心堕）。」

比丘必须彻底了解金银戒，因为比丘如果能正确地遵守这条戒，他就不会误解其它关于金钱的戒条。金银戒禁止比丘做三件事〔即三种接受金钱的方式〕：

1. 自己接受金钱。
2. 命令他人为自己接受金钱。
3. 允许他人将钱放在自己身旁或为自己保管金钱。

巴利律典的原文注释这三项为：

1. sayam ganhati—他自己拿取金钱。
2. annam ganhati—他命令别人为自己拿取金钱。
3. idam ayassa hotu ti upanikkhittam sadiyati—他们（施主）说：「这是给你的，尊者。」，而比丘允许他们将钱放在自己的附近。

《度疑注》(Kankhavitarani Commentary)如此解释这三种接受的方式：

1. 当别人供养金钱给比丘时，比丘亲自拿取金钱；或当他在任何地方发现金钱，而此金钱不属于任何人时，他亲自拿取金钱。

2. 在上述两种情况下（当别人供养金钱给他，或他发现金钱），他命令别人（为他）拿取金钱。

3. 居士们将钱摆在他的面前，说：「这是给你的。」或者钱放在某处，他们说：「在某某地方的那笔钱是要给你的。」再者，如果他们单单借着言语或手势来传达这项给与的讯息，而该比丘不经由身体的表态或言语加以拒绝，并且在内心接受了它，这就称为「允许」。

如果比丘内心允许而且想要接受，但是借着身体的表态或言语拒绝说：「这是不许可的。」或者，如果他不借着身体或言语拒绝，只是以清净心不允许，想着：「这是不许可的。」如此则是正确的作法（不称为允许）。

在这条戒里，佛陀禁止了所有接受金钱的方式，假如在家人以这三种方式中的任何一种供养比丘，比丘就不能告诉他：「某某人是我的净人」、「将这些钱给我的净人」、「为我收下这笔钱」或「将钱放在那里」。比丘能做的只是拒绝接受那笔钱，说：「这是不许可的」，拒绝是比丘必须记得要做的唯一行动。

《普端严注》(Samantapasadika Commentery)解释说：不只是不准许为自己个人以这三种方式接受金钱，即使是要赠给僧团、一群比丘、其它人、佛塔、寺院、或其它任何事物的金钱，比丘也都不准许接受。如果比丘为了自己而以这三种方式中的任何一种接受金钱，他就违犯尼萨耆亚巴吉帝亚（舍心堕）罪。如果他为了上述的这些对象而接受金钱，则他违犯突吉罗罪。

最近有人写了一本关于戒律的书，书中提出一个错误的观点，它说：

「比丘可以吩咐施主为寺院、为必需品基金、为慈善目的，如孤儿院而储钱，但不能为特定的比丘储钱。例如：可以指示来乐捐的施主『将钱放进乐捐箱』或者『将钱存入这个账号』。虽然比丘不能亲手接受这些钱，但是僧团或所任命的办事员可以支配如何使用这笔基金，甚至说：『买这个』或『买那个』。」

前面己经说过：命令他人为寺院或为其它任何事物接受钱或储钱都是不如法的，因此，这本书上的观点并不符合戒律。

注疏中举一个虚构的故事为例，来说明这些戒条所牵涉到的原则：

若施主不理会比丘的拒绝，将钱放在比丘面前，然后就径自离去，文中提到：

1. 如果比丘说：「将它放在这里」，比丘就犯了接受金钱的尼萨耆亚巴吉帝亚（舍心堕）罪。

2. 如果比丘想要购买某物，而说：「拿这个」，这将归属于不如法的方式（假使基金是如法的）。

3. 这条戒就好比在走钢丝，只要言语上出了一点小差错，就必然会落入犯戒的情况。

故事内容是这样的：

假设有人将一百元或一千个钱币放在比丘的脚边，说：「这是给你的。」比丘拒绝他，说：「这是不许可的。」但是这居士回答说：「我已经把它给了你。」说完就离去了。然后，如果另一位居士来，问道：「尊者，这是什么？」比丘可以将刚才的对话告诉他，如果这位居士说：「尊者，让我将它保存在安全的地方，告诉我一个安全的地方吧。」于是一起爬上七层的高楼之后，比丘可以解释道：「这地方是安全的。」但是不可以说：「将它放在这里。」只是一句话的差别，它就会决定是如法或不如法。（【Vimiti疏】上说：如果他说：「将它放在这里。」那就是接受金钱，犯尼萨耆亚巴吉帝亚（舍心堕）罪。）

然后比丘可关上门以保护这笔钱。接着，假设一个商人带着商品，像：钵、袈裟等走来，说：「拿这个吧，尊者。」比丘可以说：「居士，我需要这个，也有得到它的方法，但是现在没有净人在这里。」如果商人说：「我可以作你的净人，将门打开，把它给我。」打开门之后，比丘应说：「放在这一间。」他不应说：「拿这个。」于是，由所说的话来决定情况是如法或不如法。然后，如果商人拿了那些钱币，并将必需品交给比丘，那是如法的。如果商人拿太多的钱币，比丘应该说：「我不要你的商品了，走开！」

2.金银买卖戒（rupiya samvohara sikkhapada）

「若比丘以任何形态的金、银或钱从事交易，则犯尼萨耆亚巴吉帝亚罪。」

上述的金银戒禁止比丘接受金、银或钱，而这一条戒禁止比丘以金、银或钱换取其它用金、银（乃至珠宝）做成的物品，或换取如法的物品（诸如：袈裟、钵或其它必需品。）这条戒同时也禁止比丘用如法的必需品或金、银等制品换取金、银或钱。

《普端严注》举「四种非法钵」的例子来说明：

为了显示违犯此戒的重大过失，必须解释四种非法钵：

〔i〕若比丘以所接受的钱买矿铁，将它熔炼成铁，然后制成钵，则此钵称为「大非法钵」，因为没有任何方法能够使它变成如法。即使此钵被打碎之后，制成杯子，杯子也是非法的。如果制成刀子，用这把刀子削出来的牙签也是非法的。如果他将刀刃加热，用它来加温开水或牛奶，则这杯开水或牛奶也变成非法的。如果制成鱼钩，乃至用此鱼钩钓来的鱼也都是非法的。

〔ii〕若比丘以所接受的金钱买一个现成的钵，则此钵是非法的。在《Mahapaccariya注》中提到：「这样的钵对一切比丘、比丘尼、沙马内拉、沙马内莉或十戒女都是非法的」。但此钵能够回复成如法，如果比丘将钵退还买来之处，取回钱，若有人如法地供养此钵给比丘，则此钵即回复成如法。

〔iii〕若比丘接受金钱之后，与净人一起走到钵店，看见一个钵说：「我要此钵」于是净人付钱给店主，买下该钵。则尽管此钵是以如法的言语而取得，但因为原先金钱是由比丘接受的缘故，此钵仍是非法的 。这与上述第二个例子无异，为什么此钵对于其它比丘也都是非法的？因为此比丘没有如律地将金钱舍弃（根据戒律，必须在僧团前舍弃）。

〔iv〕若比丘没有接受金钱，而净人接受金钱并受到指示：「买一个钵供养某某长老」，当净人与比丘一起到钵店，比丘选了一个钵，对店主说：「把钱拿去，把钵给我。」如此，比丘命令净人付钱，而比丘取得该钵，则该钵只对该比丘而言是非法的，因为他以错误的方式安排这项采购，但该钵对于其它比丘而言是如法的，因为原先的金钱并非由比丘接受来的。

马哈苏玛长老有一个这样的（非法）钵，他的戒师阿奴卢塔长老将此钵盛满酥油之后，供养给僧团。三藏小龙上座的弟子也有如此的钵，因此长老令人将钵盛满酥油之后，供养给僧团。以上是四种非法钵的例子。

若比丘没有接受金钱，而是净人接受金钱并被指示：「买一个钵供养这位长老」，于是净人与比丘一起走到钵店，比丘看见一个钵，说：「我喜欢这个」或「我要这个」。净人将钱付给店主而购得该钵，则该钵是完全如法的，即使佛陀也愿意用它。

3.王戒(raja sikkhapada)

「假如国王、大臣、婆罗门或居士将买袈裟的钱托付使者：『用这笔钱买袈裟，供养某某比丘。』该使者来见比丘，说：『尊者，我为您带来买袈裟的钱，请接受它。』比丘告诉使者：『我不接受买袈裟的钱，我接受适时如法供养的袈裟。』使者问：『尊者，谁是为您服务的净人？』如果比丘需要袈裟，他可以指出为他效劳的人，不论是寺院的净人或在家居士，说：『某某人是比丘的净人。』使者嘱托该净人之后，回来对比丘说：『您所指出的净人已经受我嘱托了，尊者，在适当的时侯去找他，他将供养您袈裟。』

比丘需要袈裟时，来找净人，可以出言要求或提醒他二或三次：『我需要袈裟。』如果要求二、三次之后得到袈裟，这样很好。万一没得到袈裟，比丘可以默然站在净人可见到的地方四到六次，如此做之后，若得到袈裟则很好。万一没得到袈裟，比丘再作任何努力，因而得到袈裟则违犯尼萨耆亚巴吉帝亚罪。

假如比丘得不到袈裟，他应该亲自或派人通知遣使送袈裟钱的施主：『你所寄来为比丘买袈裟的钱没带给比丘任何利益，请收回你的钱，别使它遗失了。』这是比丘应该做的。」

这条戒的注疏提供了许多须知，能帮助比丘了解在不同的场合该怎么说、怎么做。（下文将加以阐述）

4.门答迦戒(mendaka sikkhapada)

「诸比丘，若有信敬佛法的居士将金钱托付给净人，交代说：『请用这笔钱供养如法的必需品给这位尊者。』

如是，诸比丘，如来允许诸比丘接受得自那笔钱的如法必需品。然而，诸比丘，无论如何，如来绝不允许诸比丘接受或寻求金钱。」

注疏没有对这条许可给予个别的解释，关于这条戒，需要说的都已在王戒(raja sikkhapada)的注疏中加以解释。这条许可的最后一行值得牢记在心，也是所有关于金钱戒的摘要：「诸比丘，无论如何，如来绝不允许比丘接受或寻求金钱。」

第三章：注疏选集

以下是从注疏中选出的引证，以及作者的补充解释。

出自《度疑注》(Kankhavitarani)的选集

1. 「用这笔钱买一件袈裟，供养某某比丘」：（在戒条里提到）这话显示施主送钱的动机清净。如果施主派遣使者时说：「将这笔钱给某某比丘」，那么，这笔钱是不清净地被传送，因为涉及不如法的钱，这种情况下，比丘绝不应指出谁是他的净人。

即使施主亲自来说：「我将这笔钱供养给你」，比丘也不应指出谁是净人，如果比丘说： 「某某人是我的净人」，则造成钱被比丘接受，比丘就违犯尼萨耆亚巴吉帝亚（舍心堕）罪。在这种情况下，比丘能做的只是拒绝接受那笔钱。

2. 「我们不接受买袈裟的钱，我们接受适时如法供养的袈裟。」这话显示这笔钱必须被拒绝，因为，即使袈裟资金是以清净的方式被传送，但是使者的言语不如法。（「请接受这笔买袈裟的钱吧！」）

金、银、钱币或货币等基金是造成违犯尼萨耆亚巴吉帝亚（舍心堕）罪的犯因。珍珠、珠宝、红宝石、宝石、七种谷物、女奴、男奴、稻田、耕地、果园或花园是造成违犯突吉罗罪的犯因。这些都不许为个人、佛塔、僧团、群体、或其它人而接受。

在这里以及注疏中其它地方所提到的「接受」，意即：以金银戒中所提及的三种方式中的任何一种来接受。

3. 如果使者以如法的方式问：「尊者，谁是为尊者服务的净人？」此时比丘可以指出净人给他。然而，如果使者问：「谁能拿这些钱？」或「我该将这些钱交给谁？」那么比丘不应指出谁是净人。

当使者以错误的方式问，如果比丘指出净人，比丘就违犯尼萨耆亚巴吉帝亚（舍心堕）罪，因为这仍然是命令他人为自己接受金钱。

4. 提及「某某人是为比丘服务的净人」这话显示比丘如法的言语方式，比丘只能如此说，他不应说：「把钱交给他」，「他将保管钱」，「他将换钱」或「他将去购买」。

如果居士以如法的方式发问，比丘应以如法的方式指出净人。如果比丘以错误的方式指出净人，他就违犯尼萨耆亚巴吉帝亚罪。

5. 「你所指出的那个人已经受我嘱托了，尊者，在适当的时侯去找他，他将供养你袈裟。」意即：我已经嘱托那个人，当你需要袈裟的时侯，他将供养你袈裟。如果使者真的如此说了，那么得到这样的通知之后，比丘要求袈裟是如法的。如果使者只是前去将袈裟的钱放进净人的手中，那么，要求袈裟是不如法的。

向一个没有邀请比丘提出需求的人要求袈裟，这是一种邪命。

6. 如果比丘说：「这位就是为比丘服务的净人」，并指出当时就在现场的净人，如果使者在比丘面前将袈裟资金交到净人手中，并嘱咐：「为这位长老购买袈裟之后，请将袈裟供养他。」然后使者就走了。这时，即使比丘没有被使者通知说：「……净人已受我嘱咐……」等话，比丘要求袈裟仍是如法的。

如果使者在即将离去之时告诉比丘：「我将交付这笔钱到净人的手中，你领取袈裟吧。」然后离去，或者他交代其它人来通知比丘，在这两种情况下，比丘要求袈裟都是如法的。尽管这条戒只提到「使者」，假如施主亲自带钱来，步骤依然同前，区别也如同前述。

7. 「我需要一件袈裟」显示比丘要求袈裟的正确方式，以同样的意思，用任何语言，说任何物品都是如法的。如下的方式则不如法：「给我一件袈裟」，「为我带来一件袈裟」，「为我购置一件袈裟」或「为我买一件袈裟」。

出自《普端严注》的选集

1. 不只为自己接受金钱是不如法的，如果施主带钱来，说：「我供养这个给僧团，造一座花园、餐厅或其它。」接受这类金钱也是不如法的。依据《Mahapaccariya注》：任何比丘若为他人接受钱，就违犯突吉罗罪。

2. 如果比丘拒绝接受钱，说：「比丘不许接受这个。」假如施主说：「我将把钱交给木匠或工人，你只要监视他们工作是否适当就行了。」施主将钱给了工匠，离去，那么，这是如法的。如果他说：「我会将钱交给我自己的人，或者我自己亲身保管，无论你需要将什么东西给予什么人，尽管派他们来我这里拿。」这也是如法的。

3. 假如没有提到僧团、僧群或个别比丘作为接受者，居士们只是说：「我们将这金、银或钱供养佛塔，寺院、新建筑。」那么比丘不应拒绝，比丘应通知其净人说：「他们是如此如此说的。」但是，如果他们说：「我们为了佛塔、寺院、新建筑而供养这些钱，你拿去保管起来」，如此，比丘就必须拒绝，说：「我们是不许拿这个的。」

在第一种情况，比丘不须要拒绝，因为他没有被要求接受钱，除了告诉净人他们所说的话之外，他什么也不能做，他不能接受那笔钱。

4.如果有人带大量的金、银或钱，说：「我将这些供养僧团，诸尊者，请从这里取得你们的四事供养吧。」如果僧团接受了，僧团就犯戒，使用得自那笔钱财的必需品也是犯戒。

如果在他要供养僧团之时，有一位比丘拒绝他说：「这是不许可的」，于是该居士说：「如果这是不许可的，那么我将保留它。」说完就带着钱走了，其它比丘不应对该比丘说：「你障碍了僧团的利益」或说其它诸如此类的话，任何对他说这类话的比丘就是犯戒（突吉罗），因为该比丘的拒绝拯救了整个僧团免于犯戒。

如果那些比丘拒绝受钱，说：「这是不许可的」，然后居士说：「我将把钱交给净人或给我自己的人，或我亲身保管，你们尽管接受、使用得自于此的必需品吧。」那就是如法的。

注疏中解释道：并非对所有的净人都运用这条戒中所显示的方法。它解释说：有十种和两类（被指出与未被指出）的净人，细节如下：

5.若某人派使者带来为比丘买袈裟的钱，使者到比丘处说：「尊者，某某人派我送钱给你买袈裟，请将钱拿去。」比丘必须拒绝说：「这是不许可的。」如果使者问：「尊者有净人否？」如果有这么一个人，不论他已被居士教导：「你要为这些比丘服务」，或他只是该比丘的朋友或亲戚，而为比丘服务，假如那时此人就在比丘跟前，于是比丘指出他，说：「这位是诸比丘的净人。」如果使者当下就将钱交给净人，并说：「买了袈裟之后，供养这位长老。」说完离去，这称为：由比丘指出在场的净人。

然而，如果当时净人不在现场，比丘指出说：「在某某村，名叫某某的人是比丘的净人。」于是使者前往该处，将钱交给净人，并说：「买袈裟供养某长老。」然后使者回来通知比丘，之后才离去，这称为：由比丘指出不在场的净人。

如果使者不亲自回来通知比丘，而派遣另一个人回来通知，说：「尊者，袈裟资金已由我们交给净人了，你可以领取袈裟。」这称为：第二种由比丘指出不在场的净人。

如果使者并没有像上述派遣人回来通知，而是前去找净人之前就先向比丘说好：「尊者，我将会把钱交给净人，尊者可以领取袈裟。」这称为：第三种由比丘指出不在场的净人。

于是，由比丘指出的净人有四种：一种是由比丘指出在场的净人，另外三种是由比丘指出不在场的净人。在这四种情况下，比丘必须完全正确地依照王戒(raja sikkhapada)中所叙述的方式来做。

如果比丘像上述的方式被使者询问，比丘因为没有净人，或者无意安排净人，而说：「我没有净人。」此时，如果有人来到，使者将钱交给那人，离去之前向比丘说：「从此人取得袈裟。」这称为由使者指出在场的净人。

另一种情况，使者自行入村，选择一人，将钱交给他，然后像上述三类情况做：亲自回来通知比丘，派人回来通知比丘，或入村之前向比丘说：「我将会把资金交给某某人，你可以领取袈裟。」然后离去。这三种称为：由使者指出不在场的净人。

这四种通称为：由使者指出的净人。在这四种情况〔5-8〕之下，比丘必须正确地依照在门答迦基金(Mendaka allowance)中所说的方式来做：

「诸比丘，若有信敬佛法的居士将钱托付给净人，交代他说：『请用这笔钱供养如法的必需品给这位尊者。』如是，诸比丘，如来允许诸比丘接受得自那笔钱的如法必需品。然而，诸比丘，无论如何，如来绝不允许诸比丘接受或寻求金钱。」

根据这项许可，没有限制比丘提出要求的次数，只要比丘没有认可接受该笔资金，即使他出言要求或默然站立一千次，都可以接受如此得来的如法必需品。如果他们不给比丘任何必需品，则比丘可以指定另一人做为净人，然后应命令那人将必需品带来。 如果比丘愿意，可以通知原来的施主，如果比丘不愿意，也可以不通知。

若使者以上述的方式问比丘，而比丘回答：「我没有净人。」此时，若在场的某一人听到此话而告诉使者说：「贤者，把钱给我，我将为尊者买袈裟，然后供养他。」使者说：「好的，贤者，由你来供养袈裟。」使者将钱交给该人之后，没有通知比丘就离去了（没有告诉比丘：可以从那人领取袈裟）这样称为：由自己之言宣称成为净人。

另一种情况是：若使者只是将钱交给任何一个人，并告诉他：「你供养袈裟给尊者。」这称为：由他人之言宣称成为净人。

最后这两种称为：未被指出的净人，在这两种情况〔9-10〕之下，比丘必须当作他们既不是亲戚，也没有邀请比丘可向他们要求必需品。如此，若他们自愿供养袈裟，比丘可以接受；若他们不愿供养袈裟，比丘亦不应有所表示。

第四章：舍财与忏罪

若比丘接受了金、银或钱，根据戒律，他必须先在僧团前舍弃这些不净物，然后忏悔所犯之罪。如果他用金、银或钱买了任何物品，则必须舍弃这些物品，然后才忏罪。如果在比丘舍弃财物之时有居士在场，可以向该居士说明事情的经过，若该居士拿取该金钱并询问说：「我该用这钱换取什么？」僧团可以告诉他：「某某物是许可的（如：酥油、奶油等）。」但不能告诉他说：「购买某某物。」若该居士买了某物供养僧团，除了那位犯受钱戒的比丘之外，其它所有比丘都可以受用所供养之物。假如没有居士在场，僧团则可以指派一位比丘将钱拿去丢掉。

佛陀完全没有说受钱或以钱购物的比丘能从中得到任何利益，但是如果这笔钱如法如律地舍弃，则其它僧众可以从中得益。如果该金钱或物品没有如法如律地舍弃，任何比丘或沙马内拉都不能去使用它们。

若比丘没有舍弃或丢掉金钱或以钱购买的物品，则不论他忏悔多少次，他仍然犯有此罪。如此，若他听诵比丘戒或宣称自己清净，他即更犯下故意妄语罪。比丘戒本中如是陈述：

「任何比丘被询问到三次，自知有罪不发露者，犯故意妄语罪。诸大德，佛陀说故意妄语罪是证悟的障碍。」

第五章：现代的方法

现在，比丘有很多方法能储积与使用大量金钱。如果你是比丘，你会在不同的佛寺遇到不同的方法，大多数但并没有依照圣典中所订立的程序。最好避免这些有问题、不可靠的作法，而遵循圣典中所指示的步骤来实行。

举例而言，圣典中并没有教导比丘在居士要供养金钱时，指示居士如何供养如法的必需品。圣典中教导说：当钱是以「要供养给比丘」的不清净动机被传送时，比丘不应指出净人。没有任何方法能使供养金钱成为如法，金钱绝不可能属于比丘。比丘不能指示如何使用必需品基金里的钱，而只能要求必需品。这些要点相当微细，也许是基于缺乏研学、或依循惯例，或受到潜在对金钱的欲望之影响，大部份比丘并不了解这些要点。

然而，不接受金钱的比丘如何取得如法的必需品呢？佛陀允许比丘经由几种方法取得必需品：最容易的方法是向自己的亲戚（有血缘关系的，姻亲不算在内），或已邀请比丘可以向他们要求必需品的居士提出要求。正常情况下，比丘不能向未曾提出邀请，而且不是亲戚的人要求必需品，这样做是邪命。然而，如果比丘生病，他可以向任何人要求医药或食物。此外，如果比丘的袈裟或钵被偷或毁坏，他也可以向任何人要求（见：尼萨耆亚巴吉帝亚第6与21条）。比丘也能要求居士帮忙劳动，或向居士借用工具。他可以要求人从公共水源（如河川或水坝）提水，但他不能向住家要私人拥有的水来喝。比丘也可以从法律所允许，不属任何人所有的荒野取得木材、石头或建筑材料。

一个人要出家为沙马内拉或比丘之前，可以先安排一笔钱，作为提供他出家后的必需品之用 。这笔钱可由亲戚或朋友保管，并教导他们在他出家之后供养他必需品。新出家的比丘或沙马内拉可以向持有这笔钱的血亲（有血缘关系的亲戚）要求必需品，但是，如果持钱者是朋友，则必须在这位朋友提出邀请之后，比丘或沙马内拉才能向他要求必需品，这必须在出家之前事先向朋友解释清楚。

出家后，如果银行里还有他在家时所存的钱，那么他不能为了自己的利益，而对这些钱做任何的安排。他可以将钱留在银行，直到还俗，而不要在出家期间使用那些钱。或者，他可以将钱送给他的父母、亲戚或朋友，但是不能送给比丘，沙马内拉或佛寺。

出家后，接受与使用退休金也是不如法的。想要在退休后加入僧团的人，必须在出家之前，将退休金做个妥善的安排。

第六章：在家施主须知

你知道佛陀不允许比丘与沙马内拉接受金钱吗？

你必定注意到绝大多数的比丘接受并使用金钱，这是导致佛陀的教法衰没的原因之一。借着了解应如何供养佛陀许可的必需品，你能帮助护持佛陀的正法久住。

在这一章里，我们列出了在家人必须谨记的要点，以便能够帮助比丘在不违犯戒律的情况下获得必需品。

1.绝对不可以供养金钱给比丘，只可供养佛陀允许的必需品，像：袈裟、药品、书籍、或车票、船票、机票。如果你不确定比丘需要什么，你可以问他，或邀请他有任何需要时可以向你开口要求。

2.供养比丘必需品的基金可以由净人（为比丘服务的在家人）保管。净人的职责是购买必需品，然后供养给比丘或全寺的僧众。不应问比丘：「我该把这笔钱交给谁？」如果你这样子问，比丘则不被准许说出净人是谁。你应如此问：「尊者，我想供养给您，请问谁是您的净人？」

3.将钱交给净人，并教导他如何做之后，要通知比丘说：「我已经托付了必需品的基金若干元给你的净人，当您需要必需品时，可以向他要求，他会供养必需品给您。」

4.如果你已经知道比丘的净人是谁，你可以直接将钱托付给净人，然后像上述第3条那样通知比丘。

请仔细阅读上述要点，并记住该说的话。上述的步骤是佛陀允许的门答迦许可(Mendaka allowance)：

「诸比丘，若有信敬佛法的居士将金钱托付给净人，交代他说：『请用这笔钱供养如法的必需品给这位尊者。』

如是，诸比丘，如来允许诸比丘接受得自那笔钱的如法必需品。

然而，诸比丘，无论如何，如来绝不允许诸比丘接受或寻求金钱。」

结 论

关于金钱的戒条解释起来相当复杂，但是实行起来并不困难，比丘必须做的只是拒绝接受金钱而已。真诚遵守戒律的人将在佛法中得到更深的领悟，他们将能体验到持戒的成果，这成果不存在戒条的文字里头，但存在持戒者的内心当中。

中文版后记

在两千多年前，当释迦牟尼佛还在世时，有一天，佛陀告诉弟子们这样的一件事。

「诸位比丘，这已经是相当久远的事了。有一个叫塔萨拉哈的皇族，拥有一个用来报告时间及警报的战鼓，取名为阿那迦战鼓。」

「这个战鼓每天都为城里的人民报告时辰。若遇到急迫事件发生时，士兵们更是大力的将鼓敲击得震耳欲聋，以便让人民做好防备。」

时光飞快的流逝了，这个簇新的战鼓，慢慢的出现剥落及裂痕。塔萨拉哈皇族见到这个情形，赶快吩咐木匠找新木片将裂痕换补上去。过后当鼓皮再出现剥落及裂痕时，他们也同样的换上新的鼓皮。

就这样重复的换了一次又一次，最后，原本的木片及鼓皮都完全被新的木片及鼓皮取代了。佛陀说到这里，便问弟子们说：

「比丘们，这个阿那迦战鼓还在吗？」
「敬爱的佛陀，战鼓还在呀。」
「它还叫阿那迦战鼓吗？」
「是的，它还是被称为阿那迦战鼓。」
「这个战鼓是不是原来的那个阿那迦战鼓呢？」
「敬爱的佛陀，它已经不是原来的那个阿那迦战鼓，因为所有的木片及鼓皮都被换掉了。」

这时，佛陀才说：「比丘们，同样地，如来所宣说的教理也会在未来出现和阿那迦战鼓一样的情形。到了某个时候，会有一些比丘，因为当时的情势所需或由于个人的贪心、欲望、无明而把佛法一点一滴的换掉、更改、甚至歪曲。最后如来的圣教将会被涂改得面目全非，甚至荡然无存。所剩下来的仍然被称为『佛教』，但实际上佛陀的教诲已经荡然无存了。」

摘自：《泰文巴利大藏经》

愿佛法长存于世
Buddha sasanam ciram titthatu

相由心生 境由心转

禅师训练营

相由心生，境由心转

作者 Oliver In Houston（张贵人）

背景

在2014年1月，舍弃我禅师举办了一个前所未有的禅师训练营，地点位于意大利阿尔卑斯山脚下。训练课程不仅包括禅师训练，也包括如何开设和管理禅修中心当好管理员。这次训练营只有得到邀请的人才能参加。一开始，禅师从世界各地只邀请了10位他的优秀学生。按计划训练营完了后接着是一个不对外公开招生的禅修营。在过去15年间，作者常跟随禅师参加他的禅修营。幸运的是，作者也在10位受邀优秀学生的名单上。但是这样十分难得的好机会很多人都想争取，随后被批准参加的人数增至50人，他们来自横跨欧美和亚洲的12个国家。

禅修如何运作

禅修是一种为获得禅修心法技巧的心灵训练，就如我们通过身体锻炼获得各种运动技巧。它是一种缘起过程，用于获得培养正念和定力的技巧。正念和定力是内心的善法，会使你超越常人感官的觉知（会改变脑波和脑的状态）。禅修会改变我们对生命的体验，它是遵循大自然缘起法则的结果。再者，禅修是运用我们的心识作为有力的工具，去探索内心世界/心的本质，以契入生命现象的根本。心识既不是你的也不是我的，它本是来自大自然，法界的本然。最终，禅修让我们学习到如何运用自然的力量（法的力量[1]）去发现自然实相。不要低估自然的力量，我们可以用来圆满波罗蜜、戒行，培育止禅、神通和如实知见的智慧。

我们的心，又叫识，在禅修中起着至关重要的作用。观照的心的变化流转可以比作流水。它由水流及水性所组成，流水中有水流淌漾，会呈现不同的状态，或者慢速缓和，或者快速激荡，或者处于这两种流动状态之间。在禅修中，能观的心的整体就像流水，心识就像水流，而心所就是水性，水性系由水流变化而来。以心观心，修习四念处的心念处的时候，重点在于如何观察心所伴随心识的变化而发展。

禅修原理–能缘所缘关系：相由心生

为了懂得禅修原理，可参阅《念处经》，其中的一段经文清楚地说明了禅修的构架：

“比丘于身（受、心、法）随观身（受、心、法）而住，精勤，正知，念住，调伏世间之贪、忧。”

经上每一个字、每一句话皆含深意，皆可体证。观禅实质上就是观照身心现象或者五取蕴。为了更简明一些，我们可以把禅修架构归结为三个面向：

所缘–身心现象是禅修观照的对象。对初学者来说，主要所缘通常是坐禅中的腹部起伏，或者行禅中的身体觉受，也可以是放慢的日常活动（走路、吃饭、清扫、洗漱等）。任何内在干扰或外来的分心、都可成为次要所缘。对有经验的禅修者，任何自然觉知到的目标都可以是禅修所缘，可以是名法，也可以是色法。

能缘或能观之心 – 热忱/精勤/精进根、正念和伴随的定力、都是能观之心的心所。对日常活动的正知明觉，正是从观照的心生起的洞察力，是属于智慧。

应用–境由心转通过在行住坐卧中禅修我们达到心的净化，由此带来幸福（健康长寿），获得解脱诸结的快乐，并且让我们能平静地面对和克服生活中的各种挑战。

禅修者应该选择自然的现象作为观照的所缘，但选定的所缘本身并无了别觉知，而是通过心识的认知功能了知所缘。再者，所缘的性质会决定禅修的方向，动态的所缘如腹部起伏会导向观禅，而静态的所缘如遍处禅所用的泥土圆盘则导向止禅。

禅修的原理是什么？简单地说，即相由心生。基本的禅修原理是基于禅修中的能知之心和所知之境的缘起关系。观照一个禅修所缘所直接经验到的境界，只是反映了观照的心的状态。这种能所、主客关系，被称作测不准原理，是量子物理中的一个有名的理论。这意味着培养正念和定力所获得禅修心法的善巧，会决定观察所缘境的结果（境由心转）。就缘起过程而言，正念是因，觉知所缘境是最终的结果。因此，禅修者应培养正念的善巧，使了别觉知（Awareness) 敏锐以获得智慧。

禅修心法技巧比经验更重要

在任何较长的禅修营，一对一定期小参提供了学习禅修的最佳方式。禅修者应该按照如下过程报告观照身心过程的结果：

  1. 观照的所缘 – 是腹部起伏作为主要所缘，或者在当下变得最明显的其他所缘。
  2. 修习正念和定力的技巧 – 也就是你如何观照禅修所缘？你是否从所缘生起的刹那到消失都连续而精准地观照？是否采用标记？
  3. 禅修经验 – 简要报告观照禅修所缘的直接经验。观照的时候所缘发生了什么情况？它是否一直在刹那刹那不断变化？它的流转、生灭是否像演戏一样？什么是最重要的经验需要报告？整个禅修过程只是思维训练吗？

基于学生的报告，一个好禅师应该给予学生有用的、值得珍惜的点拨，厘清学生修行方向。随着时间的进展和不断修习，学生应该回来再度小参，给禅师报告禅修进展。就这样，通过学生老师之间的互动，通过团队的协作，会促成学生进步并沿清净之道奋进。

请记住上述禅修原理！记住修行经验只是反映学生的内心状态。换句话说，内心正念和定力的训练所获得的善巧会决定你所经历、所看见的所缘境的相状。如果你已经把握内心训练善巧，深度禅修经验会自然而然随着用功而出现。最为重要的是禅修者要学会正确的禅修心法，获得善巧，而不是过份强调经验本身。

诸根-善心所

和体能训练相比，禅修是心灵的训练，是用于培养高层次的心智。随着这种善巧的心智训练的进展，你将能轻松地使五根/五力锐利并使之得到调控、平衡。

什么是心的状态或者心所？它是能观之心的质量或组成要素，可以是善或不善。一个善心所如正念可以促生观力，而轻安心所可以促生定力。不善心所包括五盖和贪嗔痴三毒等等。

心的五根/五力是：

  1. 信根- 是激发你在禅修中精进的信心或净信。
  2. 勤根（精进根）- 它使禅修所缘显现动态和使禅修所缘呈现流转。在内观禅修中的精进努力被称为四正勤。
  3. 念根- 四念处禅修中的持续不断的观照力，智慧从念处而生。
  4. 定根- 寂止的力量，它聚焦所有心智的力量穿透无明的面纱。这被称为正定，有近行定和安止定两种。
  5. 慧根- 又叫正见或慧，由直接洞悉法的真实本质的禅修经验产生。

何为正念？它是完全地活在当下，是时时刻刻都在观照觉知正在发生的事情。从另外一个角度看，正念也是日常生活中观照的一种正确心态，涉及身内及周围呈现的自然所缘。禅修的正确态度有“四不原则”，它们是：

不期待

不评判

不抱怨

不比较

不期待- 你在禅修中期待什么发生吗？实际这是贪，盼望随后会出现什么。未来尚未发生，你决定不了；过去的事已经过去；只有当下才能把握住。

不判断 – 生活中，我们总是在做判断，这是内心固有的不良习性。我们忙于说一个事情是好是坏，令人舒服还是不舒服。判断反映的正是贪嗔痴三毒的无明。完全的接纳和“如其本然那样”才是培育观智所需的正确态度。

不抱怨- 抱怨是嗔，是不接受当下所发生的事情。你想避免疼痛吗？你抱怨旁边的人的禅修习惯吗？贪求好经验和排斥不好的经验都是培育观智的障碍。

不比较- 禅修不是竞赛或对抗赛，和别人或和自己比较是一种不善的心态。

班迪达尊者简单地定义正念为观力。当正念有力且伴有很强的定力，一切都会流转——流转伴随有流转，如同大波浪中无数小波浪的油水分离、水乳交融的迁流，一切源于有定力的正念。正念的发展过程可以简化成下列方式：

开始阶段，观照的正念弱只伴有一点点定力。

中间阶段，正念连续伴随近行定，能够跟随所缘——观智的初阶。

最后阶段，以伴有深定的强力的正念观照所缘，能看清所缘的真实本质。

定的巴利词是Samadhi，就是“寂止”。之所以叫“定”，是因为它寂止，而且远离五盖和诸烦恼。没有正念的定称作邪定，比如一个神偷去非法打开保险柜，以深度的定力凝神倾听转动保险锁的磕磕声。有正念的定力称为正定，正定不离正念。在佛教中，正定起到辅助正念培育观智的重要作用。

以五禅支解析定

寻 – 是第一个禅支 (Initial Application)，它将心精准地瞄准、导向目标。你必须作意所缘，寻是心念注意所缘。如果你的心经常跑开，要不断把心带回到目标上来。寻也有使心立足并安住于目标的作用。

伺 – 是第二禅支 (Sustained Application)，通常翻译为“省察”或“考察”目标。在寻将心带向目标并稳固立足后，伺接着使心不断“摩擦”目标，就像蜂鸟在开花的灌木丛上采食，一遍又一遍反复进行。

当禅定的技巧达到伺禅支的层次，心眼将会“显现”并直接看见意门所缘的法尘 (mental object)。它就像一个反映真实目标的镜像，或者像水中月亮的影像。心眼看到意门所缘，意门所缘是法尘，在根尘接触的刹那呈现于心识。再者，意门所缘是进入心中的一切法的自然呈现，是随观法或者说法念处——也就是观照一切自然现象——的观照目标。随观法而观照意门所缘的一个妙处是，禅修者可以像看雷达荧幕一样监视自已的心识状态，也就是通过观照禅修所缘直接决定自己禅修经验。

当你正念观照变得更直观和精确，观照的心会变得越来越纯净。五盖——即欲贪、嗔恚、昏沉睡眠、掉举、疑法——被削弱或消失，心变得水晶般明净、安宁和祥和，这是有定的正念的善心状态的展现。这种明净的状态是由寻伺二禅支存在引发的结果。这样叫作离（Viveka），意即远离，心远离了五盖。离不是禅支，只是一个描述心识远离五盖状态的用语。

随着正念善巧的培育，定力将会深化，呈现如下阶段：观禅禅相，寂静之声[2]，寂静觉知没有念头，沉入观定而经历如落入睡眠般的感觉。各种观禅禅相可能从想蕴显现，可以是静态的内心图像，如像一条黑色的绳子，或者像演戏一样动态的图像，不断生起和灭去。

如同骑自行车的时候我们需要控制和平衡，五根/五力的平衡和调控可以通过三种办法来实现：

1.依次直接平衡 – 这是为了让我们对平衡有所了解，明白从信到慧的平衡如何运作，如何随禅修经验辗转增上。也就是说，在一种威仪中单独侧重修某一根，运用不断尝试的办法，通过已建立的正念而全部达到平衡。举例来说，马哈希禅法，经行和打坐交替进行，各一小时。这样有系统地交替姿势，为的就是平衡行禅中的精进根和坐禅中的定根。

2.共生缘关系，同时进行平衡 – 这种方法考虑到诸根可以同时存在。只需要知道哪一根起到主导作用。要了解这种方法，需要明白五根是在同一心识中同时升起的心所。例如我们修离执(放下执着），所有五根同时一起生起。再详细一点，培养正念和定力的心智善巧也就是远离五盖的技巧，不管你用什么禅修方法，无论是止还是观。这让我们领悟在八正道中为什么正念、正精进、正定一起被划归于定学。

3. 综合运用两种平衡过程- 实际上，为了运用这种平衡方法，五根被分为两对进行平衡。平衡精进根和定根这一对，可以通过放慢的专注的经行来实现，同时在所有阶段以训练念根为中心。随着念根在此过程中发挥主导作用，信和慧自然会随之平衡。禅修的心所中精进根是活跃面，而定根是静止面，如果二者相互平衡，就会产生激荡流转的心识状态，从而穿透无明的面纱。

禅修是一种动态的缘起过程，调控和平衡诸根的过程更是如此。因此，平衡必须和修行进展同步，做到在放松与懈怠、轻松与紧张、平静的柔和与五盖的僵硬之间调适而游刃有余。

三毒、五盖、烦恼

心不柔软源自贪嗔痴三毒，是内心不平静产生的负面能量。不安的心中存在五盖与扰动，是不善心所。然而这些负面心所可以通过培养五根五力得以克服和治愈。

五盖之所以是不善心所，是因为它们障碍正定，阻碍慧观，禅修时我们会看到它们张牙舞爪。除非达到了最高成就阿罗汉，否则五盖和烦恼将会继续存在，而无论是在禅修营还是在日常生活中都是如此。所以学会如何应对它们才是明智之举。

五盖是：

  1. 欲贪
  2. 嗔恨
  3. 昏沉睡眠
  4. 掉举
  5. 疑

欲贪是对感官之乐或所缘的贪爱执着。这种不善心所就像磁场，像催眠，不断吸引因而把你拖入其中。你会看到这种欲贪状态的显著特征：像一种难以解除的干渴、饥饿和欲求那般，不断想要更多，从不满足。对禅修者的建议通常是要观照这种不善心识状态，而不是观照所缘。放下执着或离执是观照欲贪的关键。

嗔恨是不能接受某种情况或某种所缘，结果就是内心无法平静，随之而来的是焦虑和躁动。当它生起的时候，你可以快速地观照内心状态的变化——燃烧、搅动、紧抓。和观照疼痛时对待痛感一样，接受的态度至关重要。不接受、不喜欢只是火上浇油。

昏沉睡眠是指心和心所的沉重无力，是那种懈怠、迟钝，拖着你而让你不想有任何活动，进而落入睡眠。心的沉重是一个指针，心变得僵直、懒惰而不想动。通常它是一种朦胧、模糊的状态，就像相机没有对焦。

提起精进力对治这种朦胧、模糊状态的不善心所，行禅有助于祛除它。增加几个身上观照的触点并快速重复地标记、开眼看光让心清新、做几次深呼吸等等，都能用于克服昏沉睡眠盖。

散乱、掉举- 躁动、分心、不安都是心猿意马的症状，这是由于缺乏内在的平静。这三种状态的的共同基础都是内心的紧绷，由此提供了不善心所生起的根基，妄念不断的思维和攀缘是此不善心所的常见症状。

重要的是在不善心所生起的时候迅速觉照并“截断它”。一旦觉察到它们生起的症候，即刻正念标记观照这个所缘（妄念不断的思维和攀缘）。这种不停的思维会由于这种正念的作用立即停止。这是觉照和观察的自然结果。一切生起的必将灭去！你会发现妄念纷纷思维和攀缘只是“纸老虎”，是毫无意义的内心对话，在觉知和正念的雷达荧幕上退却。

法疑类似站在十字路口的困惑——不知该走哪条路。困惑导致焦躁的思绪和不知怎么办。你甚至可能抱怨所修的方法‘没有用’，或者老师‘不够好’。但实际是自己内在的问题，却常常归咎于他人。

解决这个难题在于培育信根，当然不是盲目的信心。在禅修中，信心意味着充分信任佛陀的教导、善知识和老师的指导以及自己禅修体会。

总之，上述的三毒、五盖和烦恼都是负面和不善心所构成，可以认为是“黑暗的军团”，是苦的根本原因。从另外一个角度看，他们是滋生病弱的温床，所以需要纠正。它们也可能变得疯狂，需要驯服和驾驭。

放下和舍离

放下执着和保持正念是禅修心法两种不同的善巧。学会放下，才会全然保持正念，活在当下，自由自在，八风吹不动。

引用舍弃我禅师在禅师训练营的最后一晚的开示：

“内观是全然直接的经验，内观中没有思考的空间，只有好的经验和坏的经验。通常人们总是喜欢有更多的好经验，这叫作贪；排斥坏的经验，这叫作嗔。禅修者需要学会平等地对待所有经验而不是在那里评判。观照的心必须保持稳固，不要对观照的所缘起反应。修习正念意味着培养平静的心，离贪离嗔，建立强大的定力调伏散乱的心”。

再者，“放下——正念禅修正是学会放下执取、根本改变内心执着的习性。固有的内心执取的习性会渴求更多的好经验，排斥不好的经验。内心执取的习性植根于痴——不知道当下发生的事。学会放下这些坏习惯，必然就要空掉那半瓶脏水，然后装满净水。倾听身心的声音，与之沟通，让心自然地去完成自己的工作，学会利用自然的力量。”

执取 – 源自内心渴爱对感官刺激的反应，正是你的心希望如此。执取不仅是渴爱更多，也包括嗔毒对苦受和相应所缘的排斥。

放下- 放下执取或无执正是执取的反面，无贪无嗔。智慧是痴或无明的反面。让它自然且自动发生，无为而为，接纳自然的实相，如其本然那样！在打坐时，以“无为而为”的方式，只是观察和看着所缘“正在发生什么”，观照的过程真的很简单，但人们把它弄得太复杂。我们有着固有的习性——执着。

当你修习放下时，在行禅中，慢步经行变得自动进行，像大洋里潜流涌起的波浪，经行会变得如此之慢，如蜗牛漫步。自动行禅修到精妙之时，会出现“静止的流水”这样的奇妙经历，如阿姜查的著名教导那般。用佛教名相来解释，自动经行源于风大突出特性“移动与推动”。

不过，小心，法友们！修习时用佛法和思维法义来解释自己的修行和内观经验，也是一种执取，会导致落入散乱的陷阱。作者本人有深刻教训，付出了好些年的代价，直到2014年9月在如来禅修中心（TMC）的禅修营才被著名的荼赞那尊者（Thuzanna Sayadaw) “唤醒”。放下不仅是学会放下执取的过程，也包含配合舍离的善巧——舍离较粗的名法以便修行更上一层楼。例如，培育放下的善巧以舍离大脑思维、分析、计划，以进阶到用第六识“直觉”的纯然觉知（直观）。就如倒掉桶里的脏水装上新鲜干净的水。这正是“过河舍舟楫”的古谚语的意思。就是说禅修中你须暂时放下所学的知识和过去的经验，只是倾听当下身心的信号与之沟通，这样便成为观禅的上层禅修心法。

再次强调，放下和舍离促成正念和定力同时生起，在这方面是心智培育的最高善巧。无论是内观修行中培育有定力的正念，还是在止禅方法中培育有正念的定力，我们用功总是要放下和舍离。以这种心法禅修，我们可以远离五盖和三毒，从而进入深定并以清明的觉知洞见诸法实相。

观智 – 在新发现之旅的路上

2014年1月24日

在从意大利禅修后回家第一天的日常修行中，作者第一次经历了意识中断 (black out), 下面是和禅师通讯的电子邮件:

>发件人: okc281@gmail.com

>主题: 更高的观智

>日期：星期一，2014年1月27日14:31:17 -0600

>收件人: gooseair

>

>敬爱的禅师：

>

>我在这里向禅师您报告从意大利回家之后常规修行的第一天早晨体验名色分别智的新经验。这次禅修经验是我个人修行的发现之旅的一个重要里程碑，我在此向禅师报告希望得到确认。

>

>日常修行的第一天早晨坐禅的时候心比较粗糙，运用培养正念和定力的心智善巧，克服最初的杂念和中间出现的昏沉花了好些时间。在昏沉消退之后，法所缘的流转突然翻卷了几次进入黑暗之中。身体的张压觉受[3]如闪电般自然粉碎，之后呈现意识中断无觉知的间歇，接着恢复觉知；随即想观察刚才张压觉受的所缘。还未能查看所缘，身体张压觉受的又一次粉碎在身体的另一处发生，又进入无觉知状态。我的经历是这样一种模式：

[作意- 短暂意识中断- 张压觉受粉碎- 长的意识中断-了别觉知]……

上述括号里五种不同名色变化过程，一组接一组地快速重复发生，持续超过15分钟时间，如同无数小波浪组成大波浪的生灭流转，过程中又有过程 (一组法生另一组法）。

>到了坐禅结束的时候，我认识到刚才发生的情况、是我内观禅修中在更高观智层次的新发现，对吗？非常感恩禅师的教导，让学生在禅修营和日常生活中获益良多。

>

>以慈心，

>

>奥利弗 ( Oliver)

>发自iPad Air

在2014年2月17日的电子邮件中，禅师确认了我的意识中断的经验，实际上比第一观智 – 名色分辨智深很多。

亲爱的奥利弗：抱歉这么晚才回复，我在葡萄牙教禅，把你的信完全忘了。你确实取得了很好观智的进展。意识的中断 (black out) 在较深的内观层次经常发生。不要太急于断定这是不生不灭的无为法。任何新的观智阶次、都可以看作是在新的层次的第一观智——名色分辨智。如果意识中断发生，就让其反复发生，就会更清楚它们到底是什么。不要企求也不要厌恶它们。有自信心和好奇心在当下所发生的事件中进行更深入探索，会促使你进步。

以慈心，

Sujiva（舍弃我）

在2014年9月TMC禅修营期间，荼赞那尊者再次确认了上述内观体验，是第四观智以上的高阶观智，是属于对心识的正知明觉，亦即对心识的清晰觉知。几个刹那的心识中断是因为观照的心沉入了启动的有分心流。而且此高阶观智亦蕴含下列四种观智。

第一观智 – 名色分辨智

就像厨师切菜，挥动的刀和正在被切开的菜是两个不同事件。同样地，获得第一观智的时候，你会体验到观照的心（名）和被观照而粉碎的张压感（色）是两个事件。由此我们懂得：观照的心通过觉知而知道被观照的所缘（腹部起伏）所发生的情况，这两件事成对出现，仅此而已。从一个刹那到下一刹那，能缘所缘成对发生。

老实说，在过去的修行中，由于无明产生的盖障，你只能体会到能缘所缘是同一件事。现在你在清净之道上远离了盖障，有新发现，见到二者是分开的两件事。第一阶观智开始让你看到你的修行有了进步，你开始见到一切自然现象都是处在分离、消散之中，显示刹那刹那的无常。

第二观智- 缘摄受智

因为有想动的作意（心意的念头），才有紧随的抬脚、弯曲、伸展等动作发生。你会清楚侦知能缘与所缘的关系，亦即缘起过程中的因果关系。此有故彼有，就如点火，先有火花才有火焰。特定顺序的缘起过程就如在空气中燃烧的烛焰，不断地一个过程替换另一个过程。作意- 行动- 觉知，关联的法如此按顺序发生，从一个刹那到下一个刹那，从一个过程到下一个过程，不断进行。

在过去，你会想“我是”作者，我在行走。如果正念绵绵不断，功夫成片，你会侦知在行走过程中的每个细微的移动前，都有心念中的作意想要推动，在行走的过程中没有作者或主宰，由此无我的智慧开始显现。是作意想走，而心念中的作意来自于心行。在佛法来看，实际是心识使行走发生。第二观智可用作检验正念在观力方面是否达到功夫成片。

第三观智- 遍知三共相

在这个阶次，所有的名色法都在流转，这是事物的本来面目。观照的心流和所缘的流转相随而行，或是油水分离地流转中有流转，或是水乳交融地流转伴随流转。随着正念和定力的提升，流转速度会更快更湍急，变成浪潮，最后激溅成闪亮的水珠。在此阶段无常的本质变得显著。连续相（相续密集）破碎，变成不连续的剎那生灭，一个刹那接一个刹那，不断发生。在过去，无常性被连续相掩盖，由于无明而误以为恒常。

第四观智- 生灭随观智

随着遍知无常的观智成熟，会见到一切法都在生灭。最后，流转中的一切都会在生起的刹那灭去，消失在黑暗之中。这种对实相的审察遍知，实际涵盖了对日常生活方面的认知。如果你禅修中观照所缘的技巧已经很娴熟，观照的善巧就自然会延伸到日常活动中，涉及身业、语业、意业。于是你将看到，日常活动皆由名色或五蕴构成，体会到“法就是一种生活方式”，成就“法住智”。这也被称为“正知明觉”或者“近入流者”——只是名称不同但法义相同。

结束语– 禅修老师资格

在这次禅修老师训练营里，舍弃我禅师以下面这段话结束了他的开示:

“在过去，至少要证了初果而开悟的圣者才有资格作禅修老师。但在当代，有这样素质的老师是难于找到的。今天，你至少获得正知明觉的四阶观智，即近入流者，才开始有资格教禅修。”

备注 – 休斯顿的奥利弗 (Oliver ) 精进观禅已愈15年，是舍弃我禅师的优秀学生之一，参加过在美国、欧洲、亚洲的很多禅修营，善于引导他人打好禅修基础以便进行富有成效的禅修。他长期以来在德州玉佛寺英语组作禅修演讲，是休斯顿禅修中心（HMC）的主持人。他发表了数篇有关内观禅修的文章，并不断推动人们依法投入实际的修行。如果要获取更多信息，请到访休斯顿禅修中心网页：www.houstonmeditationc.com ，或者联系奥利弗hmc281@sbcglobal.net。

（汤华俊协助翻译整理)，

  1. 法和自然可以是同义词，作者说自然的力量，表示这不是可以执着是你的或我的力量。法对应的巴利词Dhamma的意思可以指佛陀的教法、自然现象和法尔如是的自然实相（或者说究竟实相）。 ↑
  2. 寂静之声是指在深定的寂静和安宁中听到自然之声，极为敏锐，超越感觉器官。 ↑
  3. 这里的张压觉受是指微细的身体觉受，表明有障碍阻碍身体内部能量的自由流动。与之相反的舒适放松的觉受表明身体内能量能够自由流动，使禅修者善摄六根。不善心所总是引起紧张僵直，使心无宁静；与之相反，善心所总是与柔和平静相应，如五根五力平衡的状态。 ↑

清净道论 下册

清净道论

Visuddhimagga

（修订版）

上册

觉音尊者 造

叶均居士 译

南无婆伽梵·阿罗汉·三藐三菩陀

第十一 说定品

（一）食厌想的修习[1]1

今在无色之后，再来解释前面所提示的“一想”[2]2的食厌想[3]3的修习。

　　（食厌想的语义）这里的“食”是取来的意思。有段食、触食、意思食、识食的四种[4]4。然而这四种中，是谁取来什么？即（一）段食取来以滋养素为第八的八种元素[5]5，（二）触食取来（苦乐舍的）三受，（三）意思食取来于（欲、色、无色的）三有中结生，（四）识食取来于结生剎那的名色。

在此四食中，段食有贪求的怖畏，触食有接触（所缘）的怖畏，意思食有（诸有的）生的怖畏，识食有结生的怖畏。关于它们的怖畏，以（自己）儿子的肉的譬喻[6]6而说明段食，以坏皮肤的牛的譬喻[7]7而说明触食，以火坑的譬喻[8]8说明意思食，以剑戟的譬喻[9]9而说明识食。

在此等四食之中，只是吃的、饮的、咬的、尝的等类的段食是这里的食的意义。由于对此食而取厌恶的态度所起的想为“食厌想”。

　　（食厌想的修法）欲求修习食厌想的人，（向阿阇黎）习取了业处之后，当对所学一句也不忘失，独居静处，对那吃的、饮的、咬的、尝的等类的段食，以十种行相[10]10而作厌恶的观察。即（一）以行乞，（二）以遍求，（三）以受用，（四）以分泌，（五）以贮藏处，（六）以未消化，（七）以消化，（八）以果，（九）以排泄，（十）以涂[11]11于此等中。

（一）“以行乞”是在这有大威力的佛教中出家的人，终夜读诵佛语，或行沙门法，早晨起床之后，做过了塔园及菩提树园的义务（扫除），叫人准备好饮水及沐浴的用水，洒扫僧房，调整身体，登上禅座，思惟业处二三十回，起来之后，拿了衣钵，舍离了无人愦闹而有远离之乐具备树荫和水的清净清凉的地域的苦行之林，不观其圣远离之乐，为了获得饮食而行向村落，犹如野干之趋向于弃尸的坟墓相似。像这样的行乞者，自从下床或下椅之后，即踏上散满从足落下的尘及家蜥蜴的粪等的敷地的东西。此后则须见屋前面有时为老鼠及蝙蝠的粪等所沾污之故而比室内更厌恶。而后又须见楼上有时为鸺鹠及鸠的粪[12]12等所涂之故而比楼下更厌恶。而后又得见各僧房（的庭院）时时由风而吹来的落叶及枯草，由于有病的沙弥的大小便，及因为雨季时候的泥水所污，比较楼下更厌恶。又见精舍外的道路比僧房（的庭院）更厌恶。他次第的礼拜了菩提树及塔庙之后，站在那里思惟（今天到何处去行乞），便不注意了那像真珠所积集的塔庙，像一束孔雀的尾羽一样美丽的菩提树以及具有天宫的庄严的住所。为了获得饮食，他必须去行乞。把这样喜乐之处留在背后，自精舍出来之后，他步行于村落的路上，必须见诸树桩与荆棘之道及为大水冲坏了的不平之道。那时，他穿了内衣如包疖相似，捆了腰带如扎绷带相似，缠了外衣如包骸骨相似，取出钵来如拿出药罐相 似。他到达了村口之时，又要见象尸、马尸、黄牛尸、水牛尸、人的尸、蛇的尸及狗尸等。不但要看，那些坏尸的臭气扑鼻，亦得忍受。此后站在村门口时，为了避免恶象及恶马等的危险，又要眺望村内的道路。上面所说始于敷地的东西而至于各种臭尸等的厌恶的事物，为了饮食他必须踏、必须看、必须嗅。他必须这样依行乞而观察（食的）厌恶：“喂！多么可厌的食啊！”

（二）如何“以遍求”而观察？既然这样的忍受行乞的厌恶，他进入了村落，缠着僧伽梨衣（袈裟），必须步行于村落的道路，像普通的乞丐一样的用手拿着钵一家一家的次第乞食。如果在村中碰到下雨的时候，他必须置足于泥泞，其所蹈之处，往往至于胫肉之上；此时他必须以一手拿钵，而以另一手提其衣襟。如果炎热之时，他必须以满身带着由狂风吹起的尘埃和草末而行。既至各家的门前，他必须看见或涉过那满是蛆虫苍蝇而混染着洗鱼、洗肉、洗米的水及唾涕与犬猪的粪等的污秽池塘及泥沼。有时从那里起飞的苍蝇，停歇于他的僧伽梨衣和钵及头上。比丘进入人家乞食时，有的人给他，有的人不给他。给他的时候，又有的人把昨天所煮的饭、旧的糖饼及坏了的乳酥菜蔬等给他；不给他的时候，有的人说：“希望别一家，尊师”；有的人好像没有看到他似的保持沉默；有的人别开他的脸；有的人则粗恶地说：“滚出去，秃头！”他这样像乞丐一样的行于村落中乞食之后，又必须回来。如是从进入村落以至归来。为了获得饮食，对于泥水等的厌恶事物，他必须踏过，必须看，必须忍受。所以他必须这样的依遍求而观察食的厌恶：“喂！多么可厌的食啊！”

（三）如何“以受用”而观察？这样遍求了食物的比丘，在村外的一个适意的地方安坐下来之后，在他未曾伸手入钵取饭之时，若看见有尊敬的比丘或知耻的人，亦得招待他们吃。如果已伸手入钵欲取食时，则又耻于对那人说：“请你吃吧”！当他伸手捏拌饭食时，往往出汗而从五指流下把干硬的食物而湿润为柔软。等到由捏拌而失去了原来的美净而作成一团放入口里之时，又得以下面的牙齿作臼用，以上面的牙齿作杵用，以舌头作手用。放进了口里的食物，好像放在大盂中的犬食，以齿杵捣过了，又以舌头去拌转，混以舌尖上的清淡的唾水，并混以舌中所出浓唾及杨枝所不及擦去的齿垢。到了这一剎那，那嚼碎及混杂而失去了色香之美的食物，实已到达了最厌恶的状态，正如狗子吐泻在狗盂中的东西相似。像这样的状态，因眼睛没有看见，所以吞下去了。应依这样的受用而观食的厌恶。

（四）如何“以分泌”观察？这样把食物吃进体内之后，便成为非常的厌恶了，因为佛、辟支佛、及转轮王只有在胆汁、痰、脓、血的四种分泌中的任何一种分泌，而其它福薄的人则有四种分泌。所以，如果胆汁多的人，则他吃下的食物好像混杂了浓厚的蜜树油[13]13一样的极其厌恶，如果痰多的人，则他的所食之物好像混杂了那伽婆罗[14]14的叶汁，如果脓多的人，则他的所食之物好像混杂了腐烂了的酥乳，如果血过多的人，他的所食之物则成为好像混杂了染色一样的可厌。他必须这样的依分泌而观察食的可厌。

（五）如何“以贮藏处”而观察？食物混合了这四种分泌中的任何一种的分泌物而进入了胃中，这不是把它贮藏在金器中，也不是贮藏在宝珠及银所作的器皿中。如果吃了十岁饮食的孩子，则他的食物的贮藏处好像十年未洗的粪桶。如果吃了二十、三十、四十、五十、六十、七十、八十、九十，乃至吃了一百岁的人，则他的食物的贮藏处好像一百年未洗的粪桶。他必须这样的依贮藏处而观察食物的可厌。

（六）如何“以未消化”而观察？那吃下去的食物，贮藏在那样的地方，直至未曾消化的期间，停在前面所说的极黑暗犹如带着各种臭尸的气味的风的通路而极臭极可厌恶的处所（胃），把今天、昨天、前天所吃的一切饮食集在一起，盖着痰的膜，由身火的热力煮烧，生起了涎沫气泡，现起极其可厌的状态，正如旱热之时，由于意外的密云骤雨，把草、叶、坏席片、蛇尸、狗尸、人尸等都集中到旃陀罗村门前的池塘中，由于太阳的热力所熏，生存着许多的涎沫气泡一样。他应该这样的依未消化而观察食的可厌。

（七）如何“以消化”而观察？那食物由于身火的热力既然消化了的时候，不是变成像用金银等原料所作的金银等器的状态，但升起了涎沫气泡。如放在磨石上磨碎了的黄泥而塞进管子里一样的变成了粪而充塞于熟脏（直肠），一部分变成了尿而充塞于膀胱。他应该这样的依消化而观察食的可厌。

（八）如何“以果”而观察？如果饮食得以适当的消化，其结果产生了发、毛、爪、齿等的种种污垢；假使不能获得适当的消化，便会产生轮癣、疥癣、天花、癞病、瘟疫、肺痨、咳嗽、痢疾等的数百种病[15]15。这便是食的结果。所以他应该这样的依果而观察食的可厌。

（九）如何“以排泄”而观察？吞下食物之时由一门而入，排泄之时，则由眼睛出眼垢，由耳朵出耳垢等的多门而排泄。吃的时候和许多眷属们共同的吃，排泄的时候，则成为大小便等， 由一个人单独的排泄出去。第一天他吃得快快乐乐欢欢喜喜的，第二天他排泄时，则捏其鼻，歪其脸，而心生厌恶。在第一天虽然对食物染着贪爱迷恋地吃了下去，但过了一夜到第二天，他便不贪憎恶而厌嫌的排了出去。所以古人说：

珍美的食物、饮物、硬食、软食，

一门而入，九门而出。

珍美的食物、饮物、硬食、软食，

与诸亲朋会食，一人潜伏排出。

珍美的食物、饮物、硬食、软食，

食时欢喜，排时厌弃。

珍美的食物、饮物、硬食、软食，

过了一夜，便成臭物。

他应该这样的依排泄而观察食的可厌。

（十）如何“以涂”而观察？即在食时，而此饮食涂于手、唇、舌、颚等。因为给食物所涂而手等便成厌恶，纵使洗去了它们，但为了除去臭气，还要再三再四的洗。譬如煮饭的时候，那满上来的糠与米屑米皮等涂于镬口镬边及镬盖等，同样的，吃下的饭，由于全身的身火所煮沸（消化）而满出的，以齿垢涂于牙齿，[16]*1以眼垢、耳垢、涕、尿、粪等涂于眼、耳、鼻、大小便道等。由于彼等所涂的此等诸门，虽然天天的洗，也不会清净悦乐的。在这些里面，有时你洗了一处，还要用水来洗手，有时洗了一处，虽然二三次的用牛粪[17]16粘土和香粉等洗了手，但依然是厌恶的。所以他应如是依涂而观察食的可厌。

这样以十种行相而观察思惟食的可厌的比丘，以厌恶的行相而得明了段食。他再对那（厌恶的段食之）相数数修习而多作。

他这样做，便镇伏了五盖。由于段食的自性法（本质）及深奥之故，不达[18]17安止定，只以近行定等持其心。由于习取厌恶的行相而得明了此（段食的可厌）相，所以称此业处为“食厌想”。

　　（食厌想的功德）于此食厌想而精勤的比丘，则退缩回转他的贪味之心。譬如欲渡沙漠的人，离去憍心而吃自己的儿子之肉，他只是为了要度脱苦海而取饮食。因为遍知段食之故，则他不难于遍知五欲之贪。由于他遍知了五欲，亦得遍知于色蕴。由于未消化等的厌恶的行相，他的身至念（业处）的修习亦得完成。他是行于不净想的随顺的行道。依此（食厌想的）行道，现世他虽然不能得达不死（涅槃）而终，但来世必至善趣。

这是详论食厌想。

（二）四界差别的修习[19]18

今在食厌想之后，来解释前所提示的“一差别”[20]19的四界差别的修习。

　　（四界差别的语义）这里的“差别”是以辨别而确定之义。四界的差别为“四界差别”。界的作意、界的业处与四界差别（三者）是同一意义。

　　（四界差别的经典）来叙述这四界差别，经中有略与详二种：略的如《大念处经》[21]20所述；详的如《大象迹喻经》[22]21、《罗睺罗教诫经》[23]22及《界分别经》[24]23所述。

　　（1）（大念处经说）那里说[25]24“诸比丘！譬如精练的屠牛者或屠牛者的弟子，杀了牛，坐于四衢大道，把它割截成一片一片的。诸比丘！比丘也这样的观察此身如其所处、如其所置。从界而观：于此身中，有地界、水界、火界、风界”，在《大念处经》中是为有利慧而修界业处的人这样简略地说的。

此文的全意如下：譬如善巧的屠牛者或帮他工作的弟子，杀了牛，分剖之后，坐于称为通达四方的大路的中心处的四衢大道，把它的肉割截成一片一片。同样的，比丘观此依四威仪的任何行相而住为“如其所处”，或因如其所处即为“如其所置”的身。依界而如是观察：“于此身中有地界乃至风界”。这毕竟作如何说？譬如屠牛者的饲牛、牵牛至屠场，捆好它放于屠场上，杀其牛，见牛的被杀而死，直至未曾割截它的肉成为一片一片之时，他的“牛”的想还没有消失；但到了割截了它的肉（成为碎片）而坐下来的时候，便消失了“牛”的想，产生了“肉”的想。他决不会这样想：“我卖牛，此人来买牛”，可是他想：“我卖肉，此人来买肉”。同样的，比丘以前为愚痴凡夫时，在家时及初出家时，直至未作分析这具体之身如其所处如其所置及未曾依界而观察之时，他的“有情”“人”“补特伽罗”的想未曾消失。但他从界而观察之时，则消失了有情之想，并依于界而建立其心。所以世尊说：“诸比丘！譬如精练的屠牛者或……乃至坐；同样的，比丘……乃至风界”。

　　（2）（大象迹喻经说）次于《大象迹喻经》中说[26]25：“诸贤！什么是‘内地界’？那内自身的坚的，固体的，所执持的，即发、毛（爪、齿、皮、肉、腱、骨、骨髓、肾、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠间膜、胃中物）粪，或任何其它在内自身的坚的，固体的，所执持的；诸贤！是名内地界”。“[27]26诸贤！

什么是‘内水界’？那内自身的水，似水的（液体）所执持的。即胆汁（痰、脓、血、汗、脂、泪、膏、唾、涕、关节滑液）尿，或任何其它内自身的水，似水的，所执持的；诸贤！是名内水界”。“[28]27诸贤！什么是‘内火界’？那内自身的火，似火的（热），所执持的。即以它而热，以它而衰老，以它而燃烧，及以它而使食的、饮的、嚼的、尝的得以消化，或任何其它内自身的火，如火的，所执持的；诸贤！是名内火界”。“[29]28诸贤！什么是‘内风界’？那内自身的风，似风的（气体），所执持的，即上行风，下行风，腹外风，腹内风，肢体循环的风，入息，出息，或任何其它内自身的风，似风的，所执持的；诸贤！是名内风界”。这是对不甚利慧而修界业处的人详细叙述的，还有在《罗睺罗教诫经》及《界分别经》也这样详述的。

下面来解释（大象迹喻经中）一些不明了的句子：

先说“内的自身的”，这两者与“自己的”为一同义语。“自己”即于自己中生而属于自己的相续的意思。譬如世间中谈论关于妇人的，称为“妇女的（论）”，因在自己之内而生起故称“内的”，因为是自己的缘而起故称“自身的”。

“坚的”是硬的。“固体的”是粗触的。此中第一句是说它的特相，第二句是说它的形相。因为地界是以坚为特相，却以粗触为形相，故说是固体的。“执持”是坚执，即如是坚执──执着我与我所之义。“即”是无变化的附属词，即说明那是什么的意思。为了指示什么是地界，故说是“发毛”等。当知加上“脑”，共以二十种行相解说地界。“或任何其它”是说包摄于其余（水、火、风界）三部分之中的地界。以流动的状态而到达各处故为“水”。在于由业而起等的各种水中故为“水态”（液体）。那是什么？即水界的粘结的特相。

猛利故为“火”。在于前述的诸火之中故为“火态”。那是什么？即火界的暖热的特相。“以它（而热）”即由于火界的激动而此身发热，如由于一日的疟疾等而发热。“以它而老”即由于它而此身衰老，成为根坏力竭皮皱发白等的状态。“以它燃烧”即由于火界的激动而烧此身，那被烧者哀叫着“我烧！我烧！”并希冀涂以经过百次清洗的酥而混以牛乳和旃檀，并希多罗扇的风。“以它而使食的、饮的、嚼的、尝的得以消化”即由于它而使食的饭等，饮的饮料等，嚼的麦粉，所作的硬食等及尝的芒果蜜砂糖等得以消化──由（消化）液等的作用而分化（食物）之义。这里前面的（热、老、燃烧）三火界是（业、心、食、时节的）四等起[30]29，最后的（消化──火界）只是业等起。

吹动故为“风”。在前面所述的诸风之中故为“风态”（气体）。那是什么？即（风界的）支持的特相。[31]30“上行风”──是起呕吐、打呃等的上升的风。“下行风”──是排泄大小便等的下降的风。“腹外风”──是肠外的风。“腹内风”──是肠内的风。“肢体循环风”──是经过静脉网而循环于全身的肢体及屈伸等而生的风。“入息”──是入内的鼻风。“出息”──是出外的鼻风。此中前五种（风界）是（业、心、食、时节）四等起，入息出息只是心等起。在（水火风界的）一切处都用“任何其他”之句，是说水界等已摄于其余的三部分中。

如是详述四界的四十二种行相，即在地界中有二十种，水界中十二种，火界中四种，风界中六种。这是对经文的解释。

　　（四界差别的修法）至于修习的方法：（一）利慧的比丘，若依“发是地界，毛是地界”这样的详细而取，则未免感到太迟缓，故只依“坚硬相的是地界，粘结相的是水界，遍熟相的是火界，支持相的是风界”这样的作意，他的业处便得明了。（二）不很利慧的人，若如前者的作意，则（他的业处）成黑暗而不明显，所以要依前述的详细方法作意才得明了。怎么呢？譬如两位比丘在念诵许多重复的经典，那利慧的比丘，只一回两回详述其重复之处，以后便（省略重复之处）只诵其首尾而已。那不很利慧的人这样说道：“此人怎么诵的！连上下的嘴唇都不接触一下。像这样诵，哪一天才会精通经典？”他自己则完全详诵所有重复之处。那利慧的人说：“此人怎样诵的！好像不让它终结似的，像这样诵，哪一天才会诵完经典呢？”同样的，利慧者若依发等而详细取界，则未免感到太迟缓。所以只以“坚硬相是地界”等的简略方法而作意，他的业处便得明了。那不利慧者若这样作意，则成黑暗而不明显。所以他要依发等详细作意而得明了。

　　（利慧者的修法之一）是故先说欲修业处的利慧者，独居静处，念虑于自己的全色身：“于此身中，坚性或固性的是地界，粘结性或流动性的是水界，遍熟性或暖热性的是火界，支持性或浮动性的是风界”。他这样简略地取了诸界，当数数地念虑作意及观察“地界、水界”的仅是界而非有情非寿者的身。这样精进，不久之后，取得照界差别慧，生起他的──以自性法为所缘的未达安止只是近行的──定。

　　（利慧者的修法之二）或者为示四大种而非有情，如法将（舍利弗）所说的四部分[32]31“因骨因腱因肉因皮包围空间而称为色”。于它们（四部分）之间，用智手来一一分别。以前面“坚性或固性的是地”等的同样方法而取了诸界，当数数地念虑作意及观察“地界、水界”的仅是界而非有情非寿者的身这样精进，不久之后，取得照界差别慧，生起他的──以自性法为所缘的未达安止只是近行的──定。

这是略说四界差别的修法。

　　（不很利慧者的修法）其次详述，当知如是四界差别的修法。即欲修习此业处而不甚利慧的瑜伽者，亲近阿阇黎，详细地习取了四十二种的界，住于如前面所说的适当的住所，作了一切应作的义务，独居静处，用这样的四种方法修习业处：（一）以简略其机构，（二）以分别其机构，（三）以简略其相，（四）以分别其相。

　　1.（以简略其机构而修习）如何“以简略其机构”而修习呢？兹有比丘，确定二十部分之中的坚固行相为地界；确定十二部分之中而称为水的液体的粘结行相为水界；确定四部分之中遍熟的火为火界；确定六部分之中的支持行相为风界。这样确定，则那比丘的四界而成明了。他这样的数数地念虑作意，如前所述的便得生起他的近行定。

　　2.（以分别其机构而修习）如果这样修习，他的业处仍未成就者，当“以分别其机构”而修习。如何修？而彼比丘，第一不忘失三十二分身中所说的一切善巧──如身至念业处的解释中所说的七种学习善巧[33]32及十种作意善巧，然后当顺逆的诵习皮的五种等，一切都依那里所述的规定而行。

但有这样的差异：那里是以色、形、方位、处所及界限而作意于发等，以厌恶而置其心，这里则以界（而置其心）。是故以色等五种的作意于发等之后，当维持这样的作意：

　　①（地界二十部分的作意）（1）“发”──生于封盖头颅的皮肤上。譬如“公多草”[34]33长于蚁塔的顶上，蚁塔的顶不知道：“公多草生于我上”，公多草亦不知道：“我生于蚁塔的顶上”；同样的，封盖头颅的皮肤不知道：“发生于我上”。发亦不知：“我生于封盖头颅的皮肤上”。因此两者没有互相思念与观察。此发在此身上是单独部分，无思，无记，空，非有情，坚固的地界。

（2）“毛”──生于盖覆身体的皮肤上。譬如草木长于无人的村落，无人的村落不知道：“草木长于我上”，草木亦不知道：“我生于无人的村落上”，同样的，盖覆身体的皮肤不知道：“毛生于我上”，毛亦不知：“我生于盖覆身体的皮肤上”。因此两者没有互相思念及观察。此毛在此身上是单独部分，无思，无记，空，非有情，坚固的地界。

（3）“爪”──生于指端上，譬如儿童用棒掷蜜果的核子作游戏，棒不知道：“蜜果的核子放于我上”，蜜果的核子亦不知道：“我放于棒上”；同样的，指不知道：“爪生于我的指端上”，爪亦不知道：“我生于指端上”。因此两者没有互相思念与观察。此爪在此身上是单独部分，无思，无记，空，非有情，坚固的地界。

（4）“齿”──生于颚骨上。譬如建筑家把石柱置于础石之上，用一种水泥结合它们，础石不知道：“石柱置于我上”，石柱亦不知道：“我在础石之上”，同样的，颚骨不知道：“齿生于我上”，齿亦不知：“我生于颚骨之上”。因为这两者没有互相思念及观察。这齿在此身上是单独部分，无思，无记，空，非有情，坚固的地界。

（5）“皮”──包于全身。譬如湿的牛皮而包大琴，大琴不知道：“以湿的牛皮包住我”，湿牛皮亦不知道：“我包住大琴”，同样的，身不知道：“我为皮所包”，皮亦不知：“身为我所包”，因为这两者没有互相的思念和观察。这皮在此身上是单独部分，无思，无记，空，非有情，坚固的地界。

（6）“肉”──附于骨聚上。譬如以厚厚的粘土涂于墙上，墙不知道：“我为粘土所涂”，粘土亦不知道：“墙为我所涂”；同样的，骨聚不知道：“我为几百片肉所涂”，肉亦不知：“骨聚为我所涂”。因为这两者没有互相的思念和观察。这肉在身上是单独部分，无思，无记，空，非有情，坚固的地界。

（7）“腱”──联结于身体内部的骨。譬如用藤联结于栅木，栅木不知道：“以藤联结我们”，藤亦不知：“以我们联结栅木”；同样的，骨不知道：“以腱联结我们”，腱亦不知：“以我们联结于骨”。因为这两者没有互相的思念和观察。这腱在此身中是单独部分，无思，无记，空，非有情，坚固的地界。

（8）于诸“骨”中，踵骨支持踝骨，踝骨支持胫骨，胫骨支持大腿骨，大腿骨支持臀骨（肠骨），臀骨支持脊椎骨，脊椎骨支持颈骨（颈椎），颈骨支持头骨，头骨在颈骨上，颈骨在脊椎上，脊椎在臀骨上，臀骨在大腿骨上，大腿骨在胫骨上，胫骨在踝骨上，踝骨在踵骨上。譬如砖瓦、木材、牛粪重重堆积之时，下面的不知：“我等支持上面的”，上面的亦不知：“我等放在下面的上面”；同样的，踵骨不知“我支持踝骨”，踝骨不知“我支持胫骨”，胫骨不知“我支持大腿骨”，大腿骨不知“我支持臀骨”，臀骨不知“我支持脊椎骨”，脊椎骨不知“我支持颈骨”，颈骨不知“我支持头骨”，头骨不知“我在颈骨上”，颈骨不知“我在脊椎骨上”，脊椎骨不知“我在臀骨上”，臀骨不知“我在大腿骨上”，大腿骨不知“我在胫骨上”，胫骨不知“我在踝骨上”，踝骨不知“我在踵骨上”。因为此等诸法没有互相的思念和观察。这骨在此身中是单独部分，无思，无记，空，非有情，坚固的地界。

（9）“骨髓”──在于各种骨的内部。譬如蒸了的竹笋放入竹筒中，竹筒不知“笋等放在我等之中”，笋亦不知“我等放在竹筒中”；同样的，骨不知“髓在我等之中”，髓亦不知“我在骨中”。因为这两者没有互相的思念和观察。这骨髓在此身中是单独部分，无思，无记，空，非有情，坚固的地界。

（10）“肾脏”──从喉底由一根出发，下行少许，分为两支的粗筋连结（肾脏），并围于心脏肉而住。譬如连结于一茎的两只芒果，果茎不知“由我连结两只芒果”，两芒果亦不知“我由茎结”，同样的，粗筋不知“由我连结肾脏”，肾脏亦不知“我由粗筋连结”。因为这两者没有互相的思念和观察。这肾脏在此身中是单独部分，无思，无记，空，非有情，坚固的地界。

（11）“心脏”──依止于身内以胸骨所作的匣的中央。譬如依止于古车的匣内而放肉片，古车的匣内不知“肉片依我而住”，肉片亦不知“我依古车的匣内而住”；同样的，胸骨所作的匣内不知“心脏依我而住”，心脏亦不知“我依胸骨之匣而住”。因为这两者没有互相的思念和观察。这心脏在此身中是单独部分，无思，无记，空，非有情，坚固的地界。

（12）“肝脏”──依止于身体之内的两乳房的内部的右侧。譬如粘在油炸镬里面的一双肉团，油炸镬的里面不知道“一双肉团粘在我内”，一双肉团亦不知“我粘在油炸镬内”；同样的，乳房内部的右侧不知“肝脏依我而住”，肝脏亦不知“我依乳房内部的右侧而住”。因为此两者没有互相的思念和观察。这肝脏在此身内是单独部分，无思，无记，空，非有情，坚固的地界。

（13）“肋膜”──覆蔽肋膜围于心脏及肾脏而住；不覆蔽肋膜则包于全身的皮肤之下的筋肉而住。譬如缠于绷带之内的肉，肉不知“我为绷带所缠”，绷带亦不知“以我缠肉”；同样的，肾脏心脏及全身的肉不知道“我为肋膜所覆”，肋膜亦不知“以我覆肾脏心脏及全身的肉”。因为此等没有互相的思念和观察。这肋膜在此身内是单独部分，无思，无记，空，非有情，坚固的地界。

（14）“脾脏”──在心脏的左侧，依止于胃膜的上侧而住。譬如依止米仓的上侧而住的牛粪团，米仓的上侧不知“牛粪团依止我住”，牛粪团亦不知“我依米仓的上侧而住”；同样的，胃膜的上侧不知“脾脏依止我住”，脾脏亦不知“我依胃膜的上侧而住”。因为这两者没有互相的思念和观察。这脾脏在此身中是单独部分，无思，无记，空，非有情，坚固的地界。

（15）“肺脏”──在两乳之间的身体的内部，盖覆及悬挂于心脏与肝脏之上。譬如悬挂于古米仓内部的鸟巢，古米仓的内部不知“鸟巢悬于我内”，鸟巢亦不知“我悬于古米仓的内部”；同样的，身体的内部不知“肺脏悬于我内”，肺亦不知“我悬于这样的身体内部”。因为此等两者没有互相的思念和观察。这肺在此身内是单独部分，无思，无记，空，非有情，坚固的地界。

（16）“肠”──住在以喉底、及大便道（肛门）为边端的身体的内部。譬如盘绕于血桶之内而斩了头的蛇[35]34尸，血桶不知“蛇尸在我中”，蛇尸亦不知“我在血桶中”；同样的，身体的内部不知“肠在我中”，肠亦不知“我在身体的内部”。因为这两者没有互相的思念和观察。这肠在此身内是单独部分，无思，无记，空，非有情，坚固的地界。

（17）“肠间膜”──在肠之间，结住肠的二十一个曲折之处。譬如布绳所作的足拭（拭足的垫子），以线缝住其圆轮之间，布绳的足拭的圆轮不知“线缝住我”，线亦不知“我缝住布绳的足拭的圆轮”；同样的，肠不知“肠间膜结住我”，肠间膜亦不知“我结住肠”。因为此等两者没有互相的思念和观察。这肠间膜在此身内是单独部分，无思，无记，空，非有情，坚固的地界。

（18）“胃中物”──是在胃中吃的饮的嚼的尝的东西。譬如狗子呕吐于犬盂中的东西，犬盂不知“狗子的呕吐物在我中”，狗子的呕吐物亦不知“我在犬盂中”；同样的，胃不知“胃物在我中”，胃物亦不知“我在胃中”。因为这两者没有互相的思念和观察。这胃中物是此身内的单独部分，无思，无记，空，非有情，坚固的地界。

（19）“粪”──在肠的尾端约长八指犹如竹筒而称为熟脏（直肠）的里面。譬如压入竹筒之中的柔软的黄土，竹筒不知“黄土在我中”，黄土亦不知“我在竹筒中”；同样的，熟脏不知“粪在我中”，粪亦不知“我在熟脏中”。因为这两者没有互相的思念和观察。这粪在此身中是单独部分，无思，无记，空，非有情，坚固的地界。

（20）“脑”──在头盖腔内。譬如装在古葫芦器中的粉团，葫芦器不知“粉团在我中”粉团亦不知“我在葫芦器中”；同样的，头盖腔内不知“脑在我中”，脑亦不知“我在头盖腔内”。因为这两者没有互相的思念和观察。这脑在此身内是单独部分，无思，无记，空，非有情，坚固的地界。

　　②（水界十二部分的作意）（1）“胆汁”之中的流动胆汁，与命根结合，遍满于全身；停滞胆汁则储于胆囊之内。譬如遍满了油的炸饼，炸饼不知“油遍满于我”，油亦不知“我遍满于炸饼”，同样的，身体不知“流动胆汁遍满于我”，流动胆汁亦不知“我遍满于全身”。又如丝瓜的囊装满雨水，丝瓜的囊不知“雨水在我中”，雨水亦不知“我在丝瓜的囊中”；同样的，胆囊不知“停滞胆汁在我中”，停滞胆汁亦不知“我在胆囊中”。因为此等没有互相的思念和观察。这胆汁在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（2）“痰”──约有一杯的分量，在胃膜中。譬如污水池的面上生起了水泡膜，污水池不知“水泡膜生于我上”，水泡膜亦不知“我在污水池上”；同样的，胃膜不知“痰在我中”，痰亦不知“我在胃膜中”。因为此等没有互相的思念和观察。这痰在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（3）“脓”──没有固定的处所，在身上那些为树桩、荆棘，打击、火焰等所伤的部分，血被停滞在那里而化为脓，或者生了脓疱和疮等，脓便在那些地方。譬如树木的为斧所伤之处而流出树脂，那树的伤处不知“树脂在我们的地方”，树脂亦不知“我在树的伤处”；同样的，身上为树桩荆棘等所伤之处不知“脓在我等之处”，脓亦不知“我在彼等之处”。因为此等没有互相的思念和观察。这脓在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（4）在“血”中的循环血，犹如胆汁而遍满于全身；积聚血充满于肝脏所在之处的下方，约有一杯之量，而在滋润于肾脏、心脏、肝脏及肺脏。关于循环血，犹如流动胆汁中所说明的。其它的（积聚血），譬如漏的钵，降下雨水时，润湿了下面的土块的碎片等，土块的碎片等不知“我等为水所润”，水亦不知“我润土块的碎片等”；同样的，肝脏所在之处的下方或肾脏等不知“血在我中”或“血在润于我等”，血亦不知“我充满于肝脏的下方及在润于肾脏等”。因为此等没有互相的思念和观察。这血在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（5）“汗”──在火热等的时候，充满于发毛等的孔隙及流出来。譬如一束从水里拔起来的莲的须根及白睡莲的茎，莲等的束的孔隙不知“由我等流水”，由莲等的束的孔隙所流出的水亦不知“我由莲等的束的孔隙所流出”；同样的，发毛等的孔隙不知“由我等出汗”，汗亦不知“我由发毛等的孔隙而出”。因为此等没有互相的思念和观察。这汗在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（6）“脂肪”──凝固的脂膏，遍满于肥者的全身，依止于瘦者的胫肉等处。譬如覆以郁金色的布片的肉块，肉块不知“郁金色的布片依于我”，郁金色的布片亦不知“我依于肉块”；同样的，在全身或胫等的肉不知“脂肪依于我”，脂肪亦不知“我依于全身或胫等的肉”。因为此等没有互相的思念和观察。这脂肪在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（7）“泪”──生起之时，充满于眼窝或渗出眼窝之外。譬如嫩的多罗果的核子的孔内充满了水，嫩的多罗果核的孔不知“水在我中”，在嫩的多罗果核的孔内的水亦不知“我在嫩的多罗果核的孔内”；同样的，眼窝不知“泪在我中”，泪亦不知“我在眼窝中”。因为此等没有互相的思念和观察，这泪在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（8）“膏”──在火热等的时候，在手掌、手背、足跖、足背、鼻孔、额及肩等地方溶解的脂膏。譬如倒油于饭的泡沫上，饭的泡沫不知“油散布于我上”，油亦不知“我散布于饭的泡沫上”，同样的，手掌等处不知“膏散布于我等上”，膏亦不知“我散布于手掌等处”。因为此等没有互相的思念和观察。这膏在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（9）“唾”──由于某种生唾之缘，从两颊之侧流下而止于舌面上。譬如在河岸的井，不间断的渗出水来，井面不知“水在我中”，水亦不知“我在井面中”；同样的，舌面不知“从两颊之侧流下的唾而止于我上”，唾亦不知“我从两颊之侧流下而止于舌面上”。因为此等法没有互相的思念和观察。这唾在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（10）“涕”──生起之时，充满于鼻孔，或流出（鼻外）。譬如牡蛎壳充满腐败的凝乳，牡蛎壳不知“腐败的凝乳在我中”，腐败的凝乳亦不知“我在牡蛎壳中”；同样的，鼻孔不知“涕在我中”，涕亦不知“我在鼻孔中”。因为此等法没有互相的思念及观察。这涕在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（11）“关节滑液”──在一百八十的关节中，行滑润骨节的作用。譬如注油于车轴，车轴不知“油滑润我”，油亦不知“我滑润车轴”；同样的，一百八十的关节不知“骨节滑液在滑润于我等”，骨节滑液亦不知“我在滑润于一百八十的关节”。因为此等法没有互相的思念和观察。这关节滑液在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

（12）“尿”──在膀胱的内部。譬如投入污池而口向下[36]35的罗梵那瓮，罗梵那瓮不知“污水在我中”，污水亦不知“我在罗梵那瓮中”；同样的，膀胱不知“尿在我中”，尿亦不知“我在膀胱中”。因为此等法没有互相的思念和观察。这尿在此身中是单独部分，无思，无记，空，非有情，液态及粘结行相的水界。

　　③（火界四部分的作意）既已如是于发等而起作意，次当于火风而起如是的作意：

（1）以它而热。这在此身中是单独部分，无思，无记，空，非有情，以遍熟为行相的火界。

（2）以它而老。

（3）以它而燃烧。

（4）以它而吃的饮的嚼的尝的得以适当的消化。这在此身中是单独部分，无思，无记，空，非有情，以遍熟为行相的火界。

　　④（风界六部分的作意）其次对风的部分如是作意：

（1）于上行风而知晓其上行，

（2）于下行风知晓其下行，

（3）于腹外风知晓其腹外，

（4）于腹内风知晓其腹内，

（5）于肢体循环风知晓其肢体循环，

（6）于入息出息知晓其入息出息之后，他当作意上行风于此身内是单独部分，无思，无记，空，非有情，而以支持为行相的风界。如是下行风，腹外风，腹内风，肢体循环风，乃至入息出息风，在此身内是单独部分，无思，无记，空，非有情，而以支持为行相的风界。

他起这样的作意，则他的诸界而成明了。因他对彼等诸界数数的念虑和作意，便得生起如前所说的近行定。

　　3.（以简略其相而修习）如果这样修习，他的业处依然未能成就，则他应“以简略其相”而修习。如何修呢？

（1）于二十部分之中，确定其坚固相为地界，此（二十部）中的粘结相为水界，遍熟相为火界，支持相为风界。

（2）于十二部分中，确定其粘结相为水界；此（十二部）中的遍熟相为火界，支持相为风界。坚固相为地界。

（3）于四部分中，确定其遍熟相为火界，与彼难分别的支持相为风界，坚固相为地界，粘结相为水界。　　（4）于六部分中，确定其支持相为风界；而此中的坚固相为地界，粘结相为水界，遍熟相为火界。这样的确定，他的诸界便得明了。因对彼等诸界数数念虑与作意，便得生起如前所说的近行定。

　　4.（以分别其相而修习）如果这样修习，他的业处依然未能成就，则他应“以分别其相”而修习。如何修呢？即以如前面所说的方法，习取了发等之后，确定发中的坚固相为地界，此（发）中的粘结相为水界，遍熟相为火界，支持相为风界。如是于一切（三十二）部分中，一一部分都应作四界差别。这样的确定，他的诸界便得明了。于彼等四界数数念虑与作意，便得生起如前所述的近行定。

　　（十三行相的修法）其次亦当以此等行相而于诸界作意：（一）以语义，（二）以聚，（三）以细末，（四）以相等，（五）以等起，（六）以一与多，（七）以分别不分别，（八）以同分异分，（九）以内外差别，（十）以摄，（十一）以缘，（十二）以不思念，（十三）缘之分别[37]36。此中：

（一）“以语义”而作意：广布故为地。流动故，可干故，或增大故为水。热故为火。动故为风。总括的（作意）：保持自相故，领受苦故为界。当如是以别与总的语义而（于四界）作意。

（二）“以聚”──曾以发毛等的二十种显示地界，及以胆汁与痰等的十二种显示水界。故此中是：

色、香、味、食素及四界八法聚合，成为发的名言，分析了它们，便无发的名言。所以“发”──只是八法的聚合[38]37，“毛”等亦然。其次此（三十二身分）中，由业等起的部分，加命根和（男女）性共为十法聚[39]38。但由于增盛之故，称为地界、水界等。如是以聚而作意。

（三）“以细末”──在此身中，取其中等的（身）量计算，若粉碎为极微与细尘，则地界有一陀那[40]39的分量，此等（地界）由半（陀那）分量[41]40的水界摄受（结合），由火界作保护，由风界来支持，故不致于离散及毁灭。因（地界）不离散不毁灭，故形成男性女性之别，呈现小、大、长、短、坚、固等的状态。次于此（身）中，液态的粘结相的水界，依地而住，以火保护，以风支持，才不致滴漏流散。因不滴漏及流散，故渐渐呈示肥满的状态。于此（身）中，能令饮食消化，有暖相及热性的火界，依地而住，摄之以水，由风支持，遍热于此身，取来此身的美丽，并且由火而遍熟，故此身不呈现于腐败。于此（身）中，弥漫于四肢五体，以运动及支持为特相的风界，依地而住，摄之以水，由火保护，支持此身。由于（以支持为特相的）风界的支持，故此身不倒而能直立，由于其它的（以运动为特相的）风界激动，故能表示于行住坐卧的四威仪，能屈，能伸，手足能动。如是以男女等的状态而诳惑愚人的，是如幻之物的四界的机巧作用。如是此界当以细末而作意。

（四）“以相等”──地界有什么相（特征）？有什么味（作用）？有什么现起（现状）？既如是念四界已，当以相等这样作意：“地界”有坚性的相，住立的味，领受的现起。“水界”有流动的相，增大的味，摄受的现起。“火界”有热性的相，遍熟的味，给与柔软的现起。“风界”有支持的相，转动的味，引发的现起。（五）“以等起”──为了详细指示地界等，而示这发等四十二部分：这里面的胃中物、粪、脓、尿的四部分，只由时节（自然现象）的等起；泪、汗、唾、涕的四部分，由时节与心的等起；使饮食等遍熟（消化）的火，只由业的等起；出息入息，只由心的等起；其余的一切（部分）由（时、心、业、食）四种的等起。如是此界当以等起而作意。

（六）“以一与多”──一切的界，依照他们的相等，故有多性──即地界的相、味、现起及水界等的（相味现起的）差异。虽然依相等及依业的等起等有多性，但是此等依色、大种、界、法及无常等则为一。一切的界都不能超越于恼坏（变坏）之相故为“色”，因有大的现前等的理由故为“大种”。

“以大的现前等”──此等界之所以称为大种，因有此等理由：即大的现前故，如大幻者之故，当大供养故，有大变异故，大故生存故。此中：

“大的现前故”──因为此等（大种）在于无执受（无生物）的相续及有执受（有生物）的相续中而大现前。“于无执受的相续”：

二十万又四万的由旬，

这大地有这样的厚数。

依此等法而彼等的大现前，已如“佛随念的解释”[42]41中说，“于有执受的相续”：依鱼、龟、天、邪神等的身体而大现前。即如此等说：[43]42“诸比丘！在大海中，有一百由旬长的身体”。

“如大幻者之故”──因此等（大种），譬如幻师，能把本非宝珠的水而示作宝珠，本非黄金的石块而示作黄金；又如他自己本非夜叉亦非夜叉女，能现为夜叉及夜叉女的姿态。如是（大种）自己非青，能现青的所造色，非黄、非赤、非白而能现（黄赤）白的所造色。所以说如幻师的大幻者之故为大种。

亦譬如那样的夜叉的大种，既不能发现在他所占的任何人的内部，亦不能发现在那人的外部，但不是不依凭那人而存在；此等（大种）亦不能发现它们互相的在内或在外，但不是不相依而存在。因有这不可思议的关系和理由，如那类似的夜叉的大种，故为大种。

又譬如称为夜叉女的大种，化为悦意的形色媚态，而盖覆其自己的恐怖的形相，迷惑有情；此等（大种）亦然，于男女的身体，以悦意的肤色，以自己悦意的四肢五体和形相，用悦意的手指足趾及眉毛的媚态，覆盖自己的坚性等的自性之相，迷惑愚人，不容许得见自己的自性。如假冒的夜叉女的大种等，故为大种。

“当大供养故”，因为要以大资具维持故。即此等（大种）每天都要供给大量的饮食和衣服等而存在，故为大种，或者因大供养而存在，故为大种。

“有大变异故”，因为此等（大种）于无执受（无生物）及有执受（有生物）中而有大变异故。此中的无执受，在劫尽之时，其变异之大而成明了；有执受则在界的动摇（四大不调）之时而成明了。即所谓：

劫火燃烧世间的时候，

从地而起的火焰，上至于梵天。

世间为怒水亡沉的时候，

消灭了百千俱胝的一轮围界。

世间为怒风界所亡的时候，

消灭了百千俱胝的一轮围界。

犹如给木口（毒蛇）所囓，身成僵硬，

地界激怒之身，亦如为木口所囓的那样。

犹如给臭口（毒蛇）所囓，身成腐烂，

水界激怒之身，亦如为臭口所囓的那样。犹如给火口（毒蛇）所囓，身成燃烧，

火界激怒之身，亦如为火口所囓的那样。

犹如给刀口（毒蛇）所囓，身被切断，

风界激怒之身，亦如为刀口所囓的那样。

如是有大变异的存在故为大种。

“大故存在故”，因为此等（大种）应该以大努力而存在，所以大故存在故为大种。

如是此等一切界，以大的现前等的理由为大种。

因为能持自相故，领受苦故，亦即不能超越一切界的相故为“界”。由于保持自相，及保持自己于适当的剎那故为“法”。以坏灭之义为“无常”。以怖畏之义为“苦”。以无实之义为“无我”。所以说一切（四界）依于色、大种、界、法、无常等则为一。如是此界当以一与多而作意。

（七）“以分别不分别”，在此等四界俱起时，若于每界的最低的纯八法等聚[44]43中，则无部分的分别，但依（四界的）相则有分别。如是以分别不分别而作意。

（八）“以同分异分”，此等四界虽无上面所说的分别，但前二界（地水）重故为同分，同样的后二界（火风）轻故（为同分），前二界与后二界，后二界与前二界为异分。如是以同分异分而作意。

（九）“以内外差别”，内四界是（眼耳鼻舌身意的六）识所依处[45]44（身语的二）表，及（女男命的三）根的所依，有四威仪，及自（业心时食）四的等起。外四界则与上述的相反。如是以内外差别而作意。

（十）“以摄”，由业等起的地界与由业等起的其它（三界）为同一摄，因为它们的等起无异故。同样的，由心等而等起的（地界）与由心等而等起的其它（三界）为同一摄。如是以摄而作意。

（十一）“以缘”，此地界，——以水摄之，以火保护，以风支持，是（水火风）三大种的住处及缘。水界，——以地而住，以火保护，以风支持，是（地火风）三大种的结着及缘。火界，——以地而住，以水摄之，以风支持，是（地水风）三大种的 遍熟及缘。风界，——以地而住，以水摄之，以火遍熟，是（地水火）三大种的支持及缘。如是以缘而作意。

（十二）“以不思念”，地界不知：“我是地”或“我是其余三大种的住处及缘”；其余的三界亦不知：“地界是我们的住处及缘”。其余的一切可以类推。如是以不思念而作意。

（十三）“以缘的分别”，四界有业、心、食、时的四缘。此中由业等起的界，只以业为缘，非以心等为缘。由心等而等起的界，亦只以心等为缘，而非其它。业为业等起的界的生缘，据经说是其余诸界的近依缘（强因）[46]45。心为心等起的界的生缘，是余界的后生缘、有缘及不离缘。食为食等起的界的生缘，是余界的食缘、有缘、及不离缘。时节为时等起的界的生缘，是余界的有缘及不离缘。

业等起的大种为业等起的诸大种之缘，亦为心等的等起的（诸大种之缘）。如是心等起，食等起，乃至时等起的大种为时等起的诸大种之缘，亦为业等的等起的（诸大种之缘）。

此中，由业等起的地界为业等起的其它（水火风三界）的缘──是依照俱生、相互、依止、有及不离缘及依住处，但非依生缘。亦为其它（时、心、食）三（等起的）相续的诸大种之缘──是依照依止、有及不离缘，但非依住处，亦非依生缘。

由业等起的水界，为其它（业等起的地火风）三界的缘──是依照俱生等缘及依结着，但非依生缘。亦为其它（时、心、食）三（等起）相续（的诸大种）之缘──是依照依止，有及不离缘，但非依结着，亦非依生缘。

由业等起的火界，为其它（业等起的地水风）三界的缘──是依照俱生等缘及依遍熟，但非依生缘。亦为其它（时、心、食）三（等起）相续（的诸大种）之缘──是依照依止、有、及不离缘，但非依遍熟，亦非依生缘。

由业等起的风界，为其它（业等起的地水火）三界的缘──是依照俱生等缘及依支持，但非依生缘。亦为其它（时、心、食）三（等起）相续（的诸大种）之缘──是依照依止、有、及不离缘，但非依支持，亦非依生缘。

关于心、食、时等起的地界等，以此类推之。

如是由于俱生等的缘的力量而起的此等四界之中：

以一界为缘而起三界有四种，

以三界为缘而起一界有四种，

以二界为缘而起二界有六种。

即是说以地界等的一一界为缘而起其它的各各三界，如是故以一界为缘而起三界有四种。同样的地界等的一一界以其它的各各三界为缘而起，如是故以三界为缘而起一界有四种。其次以前二（地水界）为缘而起后二（火风界），以后二（火风）为缘而起前二（地水），以第一第三（地火）为缘而起第二第四（水风），以第二第四为缘而起第一第三，以第一第四（地风）为缘而起第二第三（水火），以第二第三为缘而起第一第四，如是故以二界为缘而起二界有六种。

在彼等四界中，地界是举步往返等时候的压足之缘。由水界随伴的地界，是立足之缘。由地界随伴的水界，是下足之缘。由风界随伴的火界，是举足之缘，由火界随伴的风界，是运足向前或向左右之缘。如是以缘的分别而作意。

如是以语义等（的十三行相）而作意者，由一一门而得明了四界。于彼四界数数念虑作意者，依前述的同样方法而得生起近行定，因为这（近行定）是由于四界差别的智力而生起，故称为四界差别。

　　（四界差别的功德）勤于四界差别的比丘，洞察空性，灭有情想。因他灭了有情之想，不会去分别猛兽、夜叉、罗剎等，克服恐怖，克制不乐与乐，不于善恶取舍，成大慧者，得至究竟不死（的涅槃）或来世而至善趣。

有慧的瑜伽者，

当常修习──

这有大威力的四界差别，

那也是胜师子的游戏。

这是修习四界差别的解释。

　　 （论修定的结语）为了详示修定的方法，前面曾经提出这些 371

问题：“什么是定？什么是定的语义”[47]46等。在那些问题中，（第七）“怎样修习”的一句，曾以各方面的意义解释完毕。

在这里（的定）包括两种，即近行定与安止定。此中于（除了身至念及安般念的八随念而加食厌想及四界差别的）十业处中（的一境性）及于安止定的前分心的一境性为近行定；于其余的（三十）业处中的心一境性为安止定。因为修习了彼等（四十）业处，亦即是修习了这（安止定和近行定的）两种，所以说“怎样修习”的一句，曾以各方面的意义解释完毕。

修定有什么功德

其次对于所说的“修定有什么功德”[48]47的问题，有现法乐住等五种修定的功德。即：

　　（一）（现法乐住）诸漏尽阿罗汉既已入定，念“我以一境心于一日中乐住”而修定，由于他们修习安止定，故得现法乐住的功德。所以世尊说[49]48“周那？此等于圣者之律，不名为损减（烦恼），此等于圣者之律，称为现法乐住”。

　　（二）（毗钵舍那）有学、凡夫，从定而出，修习：“我将以彼定心而观察”，因为修习安止定是毗钵舍那（观）的足处（近因），亦因为修习近行定而于（烦恼）障碍中有（得利的）机会，故得毗钵舍那的功德。所以世尊说[50]49：“诸比丘！汝应修定，诸比丘！得定的比丘如实而知”。

　　（三）（神通）其次曾生八等至，入于为神通基础的禅那，出定之后，希求及产生所谓[51]50“一成为多”的神通的人，他有获得神通的理由，因为修习安止定是神通的足处，故得神通的功德。所以世尊说[52]51：“他倾心于彼彼神通作证法，具有理由，必能成就于神通作证之法。”（四）（胜有）“不舍禅那，我等将生于梵天”──那些这样希求生于梵天的人，或者虽无希求而不舍于凡夫定的人，修安止定必取胜有，而得胜有的功德。所以世尊说[53]52：“曾少修初禅的人生于何处？生为梵众天的伴侣”等。修近行定，必得欲界善趣的胜有。

　　（五）（灭尽定）诸圣者既已生起八等至，入灭尽定，如是修习：“于七日间无心，于现法证灭尽涅槃我等乐住”，彼等修安止定而得灭尽定的功德。所以说[54]53：“以十六智行及以九定行得自在慧而成灭尽定之智”。

如是现法乐住等是修定的五种功德。

是故智者，

对于这样──

多有功德能净烦恼之垢的禅定，

当作不放逸之行。

以上是说明以“住戒有慧人”一偈中的戒定慧三门而示清净之道中的定门。

  • 为诸善人所喜悦而造的清净道论，完成了第十一品，定名为定的解释。

第十二 说神变品

兹因于地遍等得证第四禅的瑜伽者，当修瑜伽，成就所说的[55]1 “修定而有神通的功德”的世间的诸神通，由于他修习这样的定而得证功德及更成坚固，且他既得具足那证得功德而成坚固的定的修习，则甚易成就于慧的修习，所以现在开始先论神通。即如世尊对证得第四禅的善男子，为示修定的功德及为了要说更微细的法，曾说（一）神变、（二）天耳界智、（三）他心智、（四）宿住随念智、（五）有情死生智[56]2 的五种世间的神通。用这样的表示法[57]3 ：“当他的心如是得达等持遍净洁白无垢离诸随烦恼柔软适于工作住立不动之时，则他引导其心倾向于神变。他得享受于种种的神变：即如一身而成多身等”。

一、神变论

　　（以十四行相调心）此中：欲求“一身而成多身”等神变行动的初学瑜伽者，于（地水火风青黄赤）而至白遍的八遍中，各各生起八种等至之后，当以此等十四行相调伏其心：（一）以顺遍，（二）以逆遍，（三）以顺逆遍，（四）以顺禅，（五）以逆禅，（六）以顺逆禅，（七）以跳禅，（八）以跳遍，（九）以跳禅与遍，（十）以超支，（十一）以超所缘，（十二）以超支与所缘，（十三）以支的确定，（十四）以所缘的确定。

怎么为“顺遍”？乃至怎么为“所缘的确定”呢？

（一）兹有比丘，先于地遍入禅，次于水遍入禅，如是顺次于八遍中百回千回的入禅，故名“顺遍”。

（二）从白遍开始，与前同样的逆次入定，故名“逆遍”。

（三）从地遍开始而至白遍，从白遍开始而至地遍，如是以顺、以逆数数入定，故名“顺逆遍”。

（四）从初禅开始顺次而至非想非非想处，如是数数入定，故名“顺禅”。

（五）从非想非非想处开始逆次而至初禅，数数入定，故名“逆禅”。

（六）从初禅开始而至非想非非想处，从非想非非想处开始而至初禅，如是以顺以逆数数入定，故名“顺逆禅”。

（七）于地遍中入初禅定已，次于同样的地遍而入第三禅定，自此除去地遍而入空无边处定，而后入无所有处定，如是不跳遍而仅于中间跳过一禅，故名“跳禅”。同样的对于水遍等的基本定，当可类推而知。

（八）于地遍中入初禅定已，次于火遍中再入初禅定，后于青遍及于赤遍中亦然，像这样的不跳禅，仅于中间跳过一遍，故名“跳遍”。

（九）于地遍中入初禅定已，次于火遍入第三禅定，而后除青遍而入空无边处定，后自赤遍而入无所有处定，像这样的跳过禅及遍，故名“跳禅与遍”。（十）于地遍中入初禅定已，亦于彼地遍而入其它（二禅三禅四禅）的定，故名“超支”。

（十一）于地遍中入初禅定已，次于水遍乃至白遍亦同入初禅定，如是于一切遍中只入一禅定，故名“超所缘”。

（十二）于地遍中入初禅定已，次于水遍入第二禅，于火遍入第三禅，于风遍入第四禅，除去青遍而入空无边处定，自黄遍而入识无边处定，自赤遍而入无所有处定，自白遍而入非想非非想处定，如是一一地超越支与所缘，故名“超支与所缘”。

（十三）于初禅确定五支，第二禅三支，第三禅二支，同样的第四禅，空无边处，乃至非想非非想处（亦为二支），只是这样的确定禅支，故名“支的确定”。

（十四）同样的确定这是地遍，水遍，乃至白遍，如是只确定所缘，故名“所缘的确定”。

然亦有人主张：“支与所缘的确定”的，但在义疏中未曾述及，当然不成为修习之门。

若以此等十四行相，不能调伏其心，则于预修的初学瑜伽行者，实无成就神变之理。即为初学者得遍的遍作（准备定）亦困难，于百人千人之中，或有一人能得。作了遍的准备定者，生起（似）相难，于百人千人之中，或有一人能得。生起了似相得以增大，而证安止定难，于百人千人中，或有一人能得。证得安止者，以十四行相调伏其心难，于百人千人中，或有一人能得。即以十四行相调伏其心者，得神变亦难，于百人千人中，或有一人能得。得神变者，即刻现起神变难，于百人千人中，或有一人能得即刻现起神变。即如：

在三万具有神变的人来到长老芒果山看摩诃罗哈纳瞿多长老的病，其中仅有八岁法腊的（佛）护长老相似。关于他的威力已如地遍中说[58]4 。（摩诃罗哈纳瞿多）长老看见了他的威力说道：“诸君！如果（佛）护不在这里的话，则我们都要被责难不能保护龙王了。所以当行净除（烦恼）垢秽，自执（神变的）武器而行”。彼等三万比丘，遵守长老的教训，都得成为即刻现起神变的人。

虽得即刻现起神变，但救护他人难，于百人千人中或有一人。犹如运物至山供养时[59]5 恶魔骤降火雨，一长老即于空中，化作大地防止火雨[60]6 。

但是曾于宿作有力的修行，如佛，辟支佛及诸大声闻等，则可不必经过上述的次第修习，当证得阿罗汉果时，可得成就神变的行动及其它的（四）无碍解等的功德。

所以当如金匠，欲作某些装饰品，以吹火等动作令金柔软适业(适于工作)，然后作装饰品；亦如陶师，欲作某种陶器，捏诸粘土而令柔软然后作诸陶器；初学者亦然，以此十四行相调伏其心，以欲为主，以心为主，以精进为主及以观慧为主而入定，以转向等的五自在[61]7 ，令心柔软适于工作，修诸神变之行。然而若具宿世之因的人，亦可仅于诸遍而修第四禅得诸自在。

　　（神变修行的方法及引经的解释）世尊曾经指示神变修行的方法说[62]8 ：“彼如是心得等持，清净洁白无秽离诸随烦恼柔软适于作业安住不动时，引导其心倾向于神变，及证得种种神变。即以一（身）为多（身），多（身）为一（身），显身，隐身，穿壁，穿墙，穿山无有障碍，如行空中，出没地上如在水中，涉水不沉如履地上，趺坐空中而复经行如鸟附翼，日之与月有大神力有大威德手能扪之，虽梵天界身能到达”。

依上面的圣典文句解释而抉择神变之论。此中：

“彼”──是彼证得第四禅的瑜伽者。“如是”──是指次第证得此第四禅。即是说次第的证得初禅等乃至第四禅。“等持”──是以第四禅而等持。“心”─是色界的心。

“清净”等的文句中，以舍念而清净故为“清净”。因清净故即为“洁白”──光洁之义。　　由于破了乐等诸缘而离贪等之秽故为“无秽”。无秽故“离随烦恼”。即彼心不为秽之染污。

心善修习，故为“柔软”。即心得自在之义。因以自在活动故说心得柔软。因柔软故“适于作业”──即可作业及合于作业之义。因为只有柔软之心才适于作业，犹如经过炉火的黄金相似。这（柔软和适于作业）二者都是依于心善修习之故，即所谓[63]9 ：“诸比丘！我实未见有其它一法，像心这样的修习多作而成柔软适于作业的”。

安立于此等清净性等故为“安住”。由于安住故“不动”──即不摇无动之义。或者自己以柔软及适于作业的状态而自在安住故“安住”；以信等摄护其心故“不动”，因为以信摄护之心不得为不信所动；以精进摄护之心不得为懈怠所动；以念摄护之心不得为放逸所动；以定摄护之心不得为掉举所动；以慧摄护之心不得为无明所动；以（智）光摄护之心不得为烦恼的黑暗所动。以此六法摄护成为不动。如是具备这（等持、清净、洁白、无秽、离随烦恼、柔软、适于作业、安住不动）八支的心，则适合于以作证神通的诸法而证诸神通了。

亦可以另一种方法解说：即以第四禅定而“等持”；以远离诸盖而“清净”；以超越寻伺等而“洁白”；以没有为得禅的障碍的恶欲之行故“无秽”；以离诸贪欲等心的随烦恼故“离随烦恼”。而此（无秽及离随烦恼）两者，当知在《无秽经》及《布喻经》[64]10中说由于获得自在故“柔软”。由于近于神足的状态故“适于作业”。以完成修习而近于微妙的状态故“安住不动”。如成不动即是安住之义。如是具备这八支的心，则为（神通的）基础及足处（直接的原因）而适合于以作证神通的诸法而证诸神通。

“引导其心倾向于神变”，此中以成就为“神变”，即指成功之义及获得之义而说。因为由于完成及获得而称为成就。即所谓[65]11“有愿望者而成就他的愿望”。成就出离故为神变，因抗拒了敌对。成就阿罗汉道故为神变，因抗拒了敌对。

另一种解释：神变之意的成就，与方便成就是同义语。因为方便成就而产生效果，故为（所愿）成就。即所谓[66]12：“质多居士是具有戒与善法的，如果他希望未来世为转轮王，可随愿而成。因为具戒者的心愿清净故”。

另一种解释：以诸有情的成就为“神变”。成就，即是说成长而证上位的意思。

　　（十种神变）彼有十种。即所谓“神变有十种神变”。更进一层的说[67]13：“什么是十种神变？（一）决意神变，（二）变化神变，（三）意所成神变，（四）智遍满神变，（五）定遍满神变，（六）圣神变，（七）业报生神变，（八）具福神变，（九）咒术所成神变，（十）彼彼处正加行缘成神变”。此中：

　　（一）（决意神变）[68]14本来是一（身）而意念多（身），或意念百（身），千（身）及百千（身），以智决意我成多（身）。如是分别而显示的神变，是由于决意而成就的，故名“决意神变”。

　　（二）（变化神变）[69]15他隐去本来的形态而显现童子的形态，或现为龙……乃至种种军队的形态，像这样所说的神变，是隐去本来的形态而变化起来的，故名“变化神变”。

　　（三）（意所成神变）[70]16“兹有比丘，即从此身，化作另一个由意所成的有色之身”，像这样所说的神变，是由自己的内身而起另一个的意所成之身，故名“意所成神变”。

　　（四）（智遍满神变）在生起（阿罗汉道）智以前或以后或于同一剎那之间所起智力的殊胜妙用，名为“智遍满神变”。即如这样说：“由于无常观成舍断常想，故为智遍满神变……乃至于阿罗汉道成舍断一切烦恼，故为智遍满神变。例如（1）尊者薄拘罗的智遍满神变；（2）尊者僧结笈的智遍满神变；（3）尊者婆多波罗的智遍满神变。”此中：

（1）[71]17尊者薄拘罗幼年时，于某一吉日，在河中替他沐浴，由于乳母的不慎，使他落在河流中。一条鱼把他吞下去了。此鱼游到波罗奈城附近的渡头，为渔人所捕，并且卖给一长者的妻子。那妇人对此鱼起爱好心，说道：“我自己来煮”。当她剖开鱼时，忽见一幼儿在鱼腹中俨如金像，生大欢喜道：“我得一子”！这位受最后有者的尊者薄拘罗，在鱼腹中能得无恙，因为他自身当得生起阿罗汉道智的力量之故，为“智遍满神变”。其故事（此处略说）自当详论。

（2）[72]18其次僧结笈长老当在母胎之时，他的母亲便死了，当用叉贯穿她的尸体放到薪堆去烧的时候，因叉触及胎儿的眼窝而出哭声，于是人们说：“胎儿尚生存”！“便取尸而剖其腹，出幼儿给与他的祖母。他由祖母养育成年而出家，得证与四无碍解共的阿罗汉果。这样于火葬堆中而得无恙，因与上述（尊者薄拘罗）同样的理由，是尊者僧结笈的“智遍满神变”。（3）婆多波罗的父亲是王舍城的贫穷者。他为取薪而驱车至森林，集了薪束之后，晚上回到城门附近，当他卸下了牛的轭的时候，不料他的牛便闯入城内去了，他即令小儿坐于车足旁，自己入城去追牛。当他欲出城时，却已关了城门。城外有猛兽夜叉的横行，但小儿终夜在那里而得无恙。因与上述同样，名为他的“智遍满神变”。故事当另详述之。

　　（五）（定遍满神变）在生起（初禅等）定以前或以后或于同一剎那之间所起的定力的殊胜妙用，名为“定遍满神变”。即如这样说[73]19：由于初禅而得舍断五盖之故[74]*1……乃至由于非想非非想处定而得舍断无所有处想之故，为定遍满神变。例如（1）尊者舍利弗的定遍满神变，（2）尊者僧祇婆的，（3）尊者羯那憍陈如的，（4）郁多罗优婆夷的，（5）差摩婆帝优婆夷的定遍满神变。

（1）尊者舍利弗和大目犍连同住在迦布德迦精舍，新剃了头发，于月夜中露地而坐，有一凶恶夜叉，不听他的夜叉友的劝阻，给予舍利弗当头一击，声如雷鸣。此时长老，即于夜叉所击之时，安止于三摩钵底（定）中，虽被一击，亦无任何痛恼。这是由于尊者的“定遍满神变”。这故事从《自说经》中来[75]20。

（2）僧祇婆长老入灭尽定，给牧牛的人们看见，以为他死了，便聚集草薪及牛粪等点火燃烧。然而甚至不能焚去长老的衣的一丝。这因为是依于他的（九）次第定而起奢摩他（止）的力量之故，为定遍满神变。故事来自经中[76]21。

（3）[77]22羯那憍陈如长老，原是常常入禅定的。有一天夜里，他正坐在阿练若中入定，有五百盗贼盗了财物而去，他们想：“如今已无随后来追我们的人了”，并欲休息一回，看见长老以为是树桩，把所盗之物都放在他的顶上。他们休息之后动身而去，当取下了最初他们所置的财物时，长老亦因入定的时限而出定。他们看见长老动起来的形态不觉恐怖而号叫。长老说：“诸优婆塞，你们不要怕！我是比丘”。他们便来礼拜对长老而生净信并出家，证得了无碍解共的阿罗汉果。这里以五百束财物的积重亦无痛恼，是长老的“定遍满神变”。

（4）[78]23郁多罗优婆夷是富兰那迦长者的女儿，因为尸利摩妓女对她起了嫉妒心，用一锅煮开的油灌到她的头上。郁多罗即在那一剎那入慈定。那热油竟如水滴自莲叶上滚落下去一样。这是她的定遍满神变。故事自当详述（今略）。

（5）[79]24差摩婆帝是优填王的王后。摩健提婆罗门欲谋以自己的女儿为王后，令藏一毒蛇于琵琶中，然后对国王说：“大王呀！差摩婆帝要谋杀陛下，曾藏一毒蛇于琵琶中”。王见毒蛇而大怒道：“我必杀了差摩婆帝”！即拿了他的弓及浸了毒箭。差摩婆帝和她的五百侍女同对国王修慈。国王既不能放箭亦不能把它放下，只是战栗地站着。王后说：“大王，你疲倦了吗？”“是的，我疲倦了”。“那么你放下弓吧”。箭即落于国王的足下。于是王后教诫道：“大王，勿害无恶之人”！这样免于国王（放）箭所害为差摩婆帝优婆夷的定遍满神变。

　　（六）（圣神变）于厌恶等的事物作不厌恶想而住等为圣神变。即所谓[80]25：“什么为圣神变？兹有比丘，若欲‘我要于厌恶的事物中作不厌恶想而住’，即能于彼作不厌恶想而住……乃至于彼舍、念、正知而住”。这只是心得自在的圣者才有可能，故名“圣神变”。即是说圣神变是具足漏尽的比丘，对厌恶不悦的事物，以遍满慈心或以作意为界而作不厌恶想而住。对不厌恶喜悦的事物，以遍满不净或作意为无常而作厌恶想而住。同样的，对厌恶不厌恶的事物，亦以遍满慈心或作意为界而作不厌恶想而住；对不厌恶厌恶的事物，亦以遍满不净或作意无常而作厌恶想而住。其次如说[81]26“他以眼见色而不生喜悦”等而起六分舍，对厌恶及不厌恶两种都避去而以舍、念及正知而住。即如无碍解道[82]27如是分别其义说：“怎样对厌恶作不厌恶想而住？对不喜悦的事物以遍满慈心或念于界而住”等。这只是心得自在的圣者才有可能，故名“圣神变”。

　　（七）（业报生神变）如鸟等能于空中飞行，名为“业报生神变”。即所谓[83]28：“什么是业报生神变？即一切鸟类，一切天神，一部分人类及一部分堕恶趣者，是名业报生神变”。此中一切鸟类的飞行于空中，是没有禅那或毗钵舍那（观）的关系。同样的，一切天神及劫初的一部分人类亦能飞行。还有如毕陵伽母夜叉女[84]29、郁多罗母（夜叉女）、补沙蜜多（夜叉女）、昙摩崛多（夜叉女）与一部分堕恶趣者，亦能于空中飞行，故为“业报生神变”。

　　（八）（具福神变）如转轮王等能于空中飞行，名为“具福神变”。即所谓[85]30：“什么是具福神变？如转轮王，能够统领他的（象马车步）四军乃至马卒牛卒等于空中飞行。（1）如殊提居士的具福神变。（2）阇提罗居士的具福神变。（3）瞿师多居士的 具福神变（4）文荼居士的具福神变。（5）五大福者的具福神变”。略而言之，即具有福因而至成熟之时的妙用，为具福神变。此中：

（1）殊提居士破了大地，涌出来宝珠的宫殿及六十四株劫波树（如意树），这是他的“具福神变”。（2）[86]31阇提罗居士生起八十肘高的黄金山（是他的具福神变）。（3）[87]32瞿师多居士曾于七处被杀，都得无恙，是他的具福神变。（4）[88]33文荼居士仅于一锄之处，出现了七宝所制的山羊，是他的具福神变。（5）“五大福者”，即名为文荼长者，他的妻子旃陀波陀曼悉利，他的儿子达能吉耶，他的媳妇苏曼那特唯及他的工人富楼那。在他们里面：长者洗他的头，望空中时，降下一万二千五百仓库，充满赤米。他的妻子只取一难利的饭，供全阎浮洲的住民也吃不完。他的儿子取一千袋的货币，散给全阎浮洲的生民，而钱币不尽。他的媳妇仅取一桶谷，施以全阎浮洲的住民，而谷也不尽。他的工人只用一犁，可耕左右七行，一次共耕十四行。这都是他们的具福神变。

　　（九）（咒术所成神变）咒术师等飞行空中等，为咒术所成神变。所谓：[89]34“什么是咒术所成神变？即咒术师念了咒语，于空中飞行，亦于虚空现起象（军）……乃至现起种种的军队”。

　　（十）（彼彼处正加行缘成神变）由于某种正加行，而得某种业的成就，故名“彼彼处正加行缘成神变”。即所谓：[90]35“由出离而成舍断爱欲，故为彼彼处正加行缘成神变……乃至由阿罗汉道而成舍断一切烦恼，故为彼彼处正加行缘成神变”。这里是说明正加行为行道。叙述圣典的文句与前面（定遍满神变）的圣典相似。但在义疏中则作如是解说：由于作诸车形阵（轮形阵、莲花阵的军阵）等等，任何的工巧业，任何的医业，学习三吠陀，学习三藏，乃至作耕耘播种等的种种业而生妙用，为彼彼处正加行缘成神变。

于此等十种神变之中，（在《长部·沙门果经》的）“神变”一句是说决意神变。但于此处（本书）亦应论及变化神变及意所成神变。

（一）决意神变

“于神变”──于各类神变或于各种神变。“引导其心倾向”──即如前述（以十四种调心等）的比丘，他的心已得神通的基础之时，为了证得神变，即引导此曾作神变的准备的心离去遍的所缘，而向于神变。“倾向”──即倾向于应得的神变。“他”──即是这引导其心的比丘。“种种”──为多种多类。“神变”──为神变类。“证得”──是经验接触作证完成之义。

　　（1）（一身成多身神变）现在为示种种的变化，故世尊说：“曾以一身”等。此中：“以一身”──在现神变之前原来是一身的。“为多身”──即欲就近于许多人经行、或欲读诵、或欲请问而成百身千身。

然而如何得此神变？即具足神变的四地、四足、八句、十六根本、以智决意（而得神变）。此中：

“四地”──当知为四禅。即如法将（舍利弗）说：[91]36“什么是神变的四地？即初禅离生地，二禅喜乐地，三禅舍乐地，四禅不苦不乐地。因这神变的四地，令得神变、证神变、变作诸神变、生诸神变的功德、神变的自在及神变的无畏”。

这里的前三禅之人，由于遍满喜及遍满乐而入乐想及轻想，成为轻乐及适于工作的身而获得神变，所以因此前三禅而至于获 得神变之故，为（获得神变的）资粮地。但第四禅是获得神变的基本地。

“四足”──即四神足。所谓：[92]37“什么是神变的四足？兹有比丘，（一）修习欲三摩地勤行具备神足，（二）修习精进（三摩地勤行具备神足），（三）修习心（三摩地勤行具备神足），（四）修习观三摩地勤行具备神足。由于此等神变的四足，令得神变……乃至神变的无畏”。

在上面的引文中：“欲三摩地”是以欲为因或以欲为主的定，即以欲作其所欲为主而得定是一同义语。精勤之行为“勤行”，即成为四作用的正勤精进是一同义语。“具备”即具欲定与勤行。“神足”是以另一门的成就之义，或因有情由此成功、繁荣、而至上位之义，故得神变的名称──即与神通心相应的欲定、勤行之足的其余的心、心所法所聚之义。即所谓：[93]38“神足即如是的受蕴（想蕴、行蕴）识蕴”。或以能行故为足，即到达（神变）之义。神变的足为神足，与欲等是同义语。所谓：[94]39“诸比丘！若有比丘，于欲依止，得三摩地，得心一境性，是名欲定。他勤行于未生诸恶而令不生……是名勤行。诸比丘！此欲，此欲三摩地及此勤行，是名欲三摩地勤行具备神足”。如是其余的（精进、心、观）神足之义可知。

“八句”──即欲等八句。所谓：[95]40“什么是神变的八句？诸比丘！若有比丘，（一〜二）于欲依止，得定，得心一境性，欲非是定，定非是欲，欲定相异。若有比丘，（三〜四）于精进依止……若有比丘，（五〜六）于心依止……若有比丘，（七〜八）于观依止，得定，得心一境性，观非是定，定非是观，观定相异。于此等神变的八句而得神变……乃至神变的无畏”。此处欲是欲生神变，与定结合而得神变。精进等句亦同样。是故当知说此八句。

“十六根本”──是以十六行相而心不动。所谓：[96]41“神变有几种根本？有十六种根本：（一）以不向下心于懈怠不动故不动，（二）以不向上心于掉举不动故不动，（三）以不染着心于贪不动故不动，（四）以不抗拒心于瞋不动故不动，（五）以不依止心于见不动故不动，（六）以不结缚心于欲贪不动故不动，（七）以离脱心于爱贪不动故不动，（八）以不相应心于烦恼不动故不动，（九）以离界限心于烦恼的界限不动故不动，（十）以一境性心于种种性的烦恼不动故不动，（十一）以信摄护心于不信不动故不动，（十二）以精进摄护心于懈怠不动故不动，（十三）以念摄护心于放逸不动故不动，（十四）以定摄护心于掉举不动故不动，（十五）以慧摄护心于无明不动故不动，（十六）以光明心于无明黑暗不动故不动。有此等神变的十六根本而得神变……乃至神变的无畏”。

虽然此（不动之）义于前面的“如是于心等持”等句中已得成就（那里是指得第四禅者说），但现在为示初禅等（前三禅）是神变的地、足、句、根本，所以再说（不动）。前者是来自经中，后者是依《无碍解道》中说的。如是为了两者的不惑乱，所以再说。

“以智决意”[97]42──比丘业已成就此等神变的地、足、句、根本诸法（前三禅），入于神通的基础禅（第四禅），出定之后，若欲成百身，念“我成百身，我成百身”而作准备定已，再入神通的基础定，出定后，而决意，由决意之心便成百身。于千身处亦同样。

如果这样而未成（神变），再作准备定，再入禅定而出定后，即当决意。正如相应部（杂部）的义疏说：“当一回二回入定”。基础禅（第四禅）心有似相所缘，遍作（前三禅）心有百身所缘或千身所缘。而此等（百千身）是依具体的，不是依概念的。决意心亦同样的有百身所缘或千身所缘。彼（决意心）如前面[98]43（第四品地遍的解释）所说的安止心，于种姓心之后仅一剎那而生起，是属于色界第四禅。即如《无碍解道》[99]44说“本来是一身而念多身。念百身千身或百千身已，以智决意‘我成多身’，即成多身。譬如尊者周利槃陀迦”。

这引文中的“念”是依遍作（准备）说的。“念已以智决意”是依神通智说的。是故他念多身，然后于遍作心之末而入定，出定之后，更念“我成多身”，自此起了三或四的前分心之后，仅以生起一剎那的神通智而决意──以决定而得名为决意。如是当知这里的意义。

次说“譬如尊者周利槃陀迦”，是举示多身的实例。其故事说明如下：

据说[100]45，他们两兄弟因为是生于路边，所以得名为槃陀迦。他们之中的哥哥摩诃槃陀迦（大路边），出家之后，曾证得了具有无碍解的阿罗汉果。他证阿罗汉后，遂令其弟周利槃陀迦（小路边）出家，教以此偈：

[101]46俱迦难陀紫金莲，

清早开花几芳鲜，

鸯耆罗娑（即佛）光普照，

犹如红日照空间。

然而他用了四个月工夫也不能念熟此偈。于是（摩诃槃陀迦）长老对他说：“你不能入教”，即逐他于精舍之外。当时长老是一位监食者（典座）。耆婆（医王）来对长老说：“尊师，明天请世尊带领五百比丘到我的家里应供”，长老说：“除了周利槃陀迦之外，其余的都得听许”。周利槃陀迦站在寺门外悲泣。世尊以天眼看见了，即走近他说：“为什么事悲泣？”他便告以始末之事。世尊说：“不能读诵者，不是不能入教的。比丘，不要哭”！便携其臂进入精舍，并以神变化作一块小白布给他说：“比丘，现在抹拭此布，并念‘去尘、去尘’”。他便这样做，不料那布却变成黑色了。他想道：“这净白的布原无过失，污秽了布是自己的过失”，令他智察五蕴，增长毗钵舍那（观），于随顺（心）而达种姓心[102]47。这时世尊对他说此光明偈[103]48：

贪尘不名为微尘，

尘为贪的同义语，

彼等智者舍了尘，

得于离尘教中住。

瞋尘不名为微尘，

尘为瞋的同义语，

彼等智者舍了尘，

得于离尘教中住。

痴尘不名为微尘，

尘为痴的同义语，

彼等智者舍了尘，

得于离尘教中住。

在说完此偈之后，他便获得了四无碍解与六神通为伴的九出世间法（四向四果及涅槃）。

在第二天，导师（佛）与比丘众赴耆婆家。食前的供水已毕，当供粥时，世尊以自己的手[104]49遮钵。耆婆问：“何以故，尊师？”“因为寺内还有一位比丘”。耆婆即遣一人道：“去！速请那位上人来”。世尊在出寺之时曾说此偈：

[105]50周利槃陀迦，自化作千身。

庵婆林间坐，直至来请时。

那人去了之后，看见满园的袈裟辉煌，回来说“尊师，满园都是比丘，我不知道是哪一位上人？”世尊对他说：“你去，看见最初的一位，便拉住他的衣角说，导师要你去”。他又去，拉住长老的衣角。其它一切变化之身，便立刻消失了。长老道：“你先去吧”！他做了洗脸及大小便等事，并早在那人之前到达坐于为他所设的座上了。与此有关，所以说“譬如尊者周利槃陀迦”。

此处所化的多身与能化的神变者是相似的，因为没有决定（各别的）化作之故。即于立坐或语默等的态度中，神变者怎样行，那（被化作者）也怎样行。如果神变者希望（其所变化者的）作不同的形态：有些是青年、有些中年、有些老年，或者有些长发的、半秃发的、全剃了的、斑白发的，半红衣的、黄衣的，或者诵句、说法、唱诵、质问、返答、染衣、缝衣、洗濯等；或者希望化作其它各各种类，则由彼（神变者）自基础禅出定已，用“这些比丘为青年”等的方法而遍作（准备），再入定而出定，便当决意。与决意心共，便如其所欲而作各各种类。

　　（2）（多身成一身神变）上面的方法亦可用于“多身而成一身”等。其不同之处如下：由此比丘化作多身已，更思“我成一身经行，我读诵，我质问”；或者此少欲者想：“此寺只有少数比丘，如果有人来看到说：‘哪里来的这些相似的比丘，这当然是长老的神力’，于是他们会知道我（是神变者）”，由于他希望于（此未达预定神变的期限）中便成为一身，故入基础禅而出定已，以“我成一身”而遍作（准备）之后，再入定而出定，当决意“我成一身”。与决意心共，便成一身。如果不这样做，则到了预定的期限而自成一身。

“显与隐”──即作显现及作隐匿之义，关于此义，正如《无碍解道》[106]51中说：“显，即无任何东西盖覆、无遮蔽、开显、明了。隐，即被什么东西盖覆、遮蔽、关、闭”。

　　（3）（显现神变）此（显与隐）中，具神变者，欲求显现，令黑暗为光明，令遮蔽为开朗，或令不见为可见。他怎样做呢？即此人（神变者）希望自己或他人，虽然遮蔽着或站在远处亦可得见，于是他从基础禅出定已，忆念“此黑暗之处将成光明”、或“此遮蔽将成开朗”或“此不可见的将成可见”而遍作（准备）、更以前述的同样方法而决意。与决意共、便成如他的决意。他人站在远处可见，如果他希望自己亦可见。

然而谁曾行过这种神变？即由世尊。因世尊受小善贤女之请，乘毗首羯磨所化作的五百座高楼，从舍卫城出发，到距离七由旬以外的娑鸡帝城的时候，他决意那娑鸡帝城的住民得见舍卫城的住民，舍卫城的住民得见娑鸡帝城的住民。他于市的中间下降，破大地为二分，直至阿鼻（地狱），并开虚空为二分，直至梵天界，使他们都看见。此义亦得以世尊自三十三天下降来解释：

据说[107]52世尊曾作双神变，使八万四千生类解除结缚。他念“过去诸佛行过双神变后至于何处？”并知至三十三天。于是世尊以一足踏于地面，置另一足于持双山，又拔其前足踏到须弥山顶，于崩陀根跋罗宝石上作雨季安居，对聚集在那里的一万轮围界的诸天，最初讲说阿毗达摩[108]53。当乞食的时候，他便化作另一化佛在那里对他们说法。而世尊则嚼龙蔓的齿木，到阿耨达池洗了脸，往北俱卢洲去乞食，又到阿耨达池之畔来吃。舍利弗长老到那里去礼拜世尊。世尊授长老以纲要说：“今天我对诸天说这么多的法”。他这样连续的说了三个月的阿毗达摩，听法者有八亿诸天获得法现观。当世尊在三十三天现双神变的时候，（地上）聚集了十二由旬长的群众，作帐篷而住说：“直至见到世尊之后才去”。他们都由小给孤独长者[109]54供给一切资具。群众为了要知道世尊究在何处，请求阿那律陀长老探望。长老增大光明，以天眼看见世尊在那里安居雨季，并告诉他们。他们为了要瞻礼世尊，又求大目犍连长老去请。长老即于群众中潜入大地，贯穿须弥山，于如来足下之地出现，顶礼世尊说：“尊师，阎浮提洲的住民欲见世尊，顶礼佛足”。世尊问：“目犍连，你的兄长法将（舍利弗）在什么地方？”“尊师，他在僧伽施市”。“目犍连，要看我的人，叫他们明天到僧伽施市来。因为明天是满月大自恣的布萨日，我要下行于僧伽施市”。“唯然世尊”。长老拜过了十力（世尊），从原路回到群众的身边。长老在去与来时，都决意让群众看得到他。这是大目犍连长老初行显现神变。他回来将此消息告诉他们之后说：“你们不要以为僧伽施市太远，明天早餐后出发去那里”。

世尊对帝释天王说：“大王，明天我要回到人间了”。天王命令毗首羯磨道：“朋友，世尊欲于明日去人间，你当造阶三行，一以黄金造，一以白银造，一以宝珠造”。他便依命建造。第二天世尊站在须弥山顶，眺望东方世界。多千的轮围世界，忽然开朗，如一广场。如是见西方、北方及南方，亦如见东方的一样开朗。他见下至阿鼻地狱，上至阿迦腻吒（色究竟）天。他们说那一天实为世间的开显日。人能见天，天亦见人。并不是说人向上望，诸天向下望，一切都是对面相见的。世尊由中央的宝珠所造之阶下来，六欲诸天在左侧的金阶，净居天与大梵天在右侧的银阶。帝释天王替他拿衣钵，大梵天拿三由旬大的白伞，须夜摩天持牦牛尾的拂，健闼婆之子五顶持三伽乌多大的毗罗梵崩陀的琴，奏乐以供如来。那一天看见世尊的人，实无一人不希望成佛的。这便是世尊行显现神变。

还有在铜鍱洲，住在多楞迦罗的法授长老，坐在帝须大精舍[110]55的塔园，对诸比丘讲《纯真经》：[111]56“诸比丘！具备三法（守护根门，于食知量，警寤精勤）的比丘，行纯真道者”，并以扇下指，直至阿鼻地狱成一广场，以扇上指，直至梵天界成一广场。长老警告以地狱的怖畏及导以诸天之乐，对他们说法。闻法者，有的得须陀洹，有的得斯陀含、阿那含及阿罗汉。

　　（4）（隐匿神变）欲隐匿者，使光明为黑暗，使无遮蔽成遮蔽，使可见的成为不可见。怎样呢？即神变者欲求自己或他人，虽无遮蔽或近在身边亦使不见，他从基础禅出定已，念“此光明之处将成黑暗”，或“此无遮蔽处将成遮蔽”或“此可见而成不可见”，遍作（准备）已，当依前述之法而决意。与决意心共，便得成就他所决意的。使站近的他人不能见[112]57。如欲自身不见，亦得不见。

然而谁曾行过这神变？即世尊。世尊曾使虽然坐得很近的耶舍善男子，他的父亲亦不能见他[113]58。

又[114]59世尊出迎自一百二十由旬来访的大劫宾那王，使他得住阿那含果，及令他的一千臣子得住须陀洹果之后，他的夫人阿那娇和一千侍女亦于此时追踪而来，虽坐于国王附近，但使他们不见国王与从臣，故她问道：“尊师，你看见国王吗？”世尊说：“你寻国王为胜，或寻自己为胜？”“尊师，实寻自己为胜”。世尊便对坐在那里的她（及国王）说了同样的法。她和他的一千侍女得住须陀洹果，诸臣子得阿那含果，国王得阿罗汉果。

又[115]60摩哂陀长老，初来铜鍱洲（锡兰）之日，曾使国王不能见他及与他同来的人，行此隐匿神变。

一切明显的神变，名显现神变；一切不明显的神变，名隐匿神变。此中，于明显的神变，则神变与神变者都显示，这可以双神变来说明。即如：[116]61“如来行双神变，非声闻所有，如来能于上身现火聚，而于下身现流水”，如是（神变与神变者）两者都显示。于不明显的神变，则仅显示神变，不显示神变者；这可以《马哈咖经》[117]62及《梵天请经》[118]63来说明。在那里尊者马哈咖与世尊，仅显示神变，不显示神变者，即所谓：[119]64“坐在一边的质多居士对马哈咖说：‘尊者，如果马哈咖尊者对我现上人法的神变，实为幸福！’ ‘那末，居士，你于廊前铺设郁多罗僧（上衣），上面放些草聚吧’。‘唯然尊师’。质多居士答应了马哈咖之后，即于廊前铺设郁多罗僧，放上草聚。马哈咖尊者进入精舍，关上了门，而现如是的神变：从钥孔及门闩的孔隙发出火焰，烧了草聚，但不烧郁多罗僧”。

又所谓：[120]65“诸比丘！我行这样的神变，使梵天、梵众及梵众眷属，可闻我声而不见我身，我今隐身而说此偈：

我见于有生恐怖，

亦见求有求无有，

我已于诸任何有，

不迎不乐不执着。”

　　（5）（不障碍神变）“穿壁、穿墙、穿山、无有障碍，如行空中”，此中“穿壁”为透壁──即透过壁的那一边。他句亦同样。“壁”──与屋的壁是同义语。“墙”──是家、寺、村落等周围的墙，“山”──是土山或石山。“无碍”──即无障。“如空中”──好像在空中。

欲这样无碍而行者，入虚空遍定而出定已，念壁或墙或须弥及轮围等的任何山而遍作（准备），当决意“成虚空”，便成虚空。欲下降或欲上升者便有坑，欲穿透而行者便有洞。他便可从那里无碍而行。关于此事，三藏小无畏长老说：“道友，为什么要入虚空遍定？如果那样，若欲化作象马者，不是也要入象马等遍定吗？于诸遍中遍作（准备），已得八等至自在，岂非已够条件遂其所欲而行神变了吗？”诸比丘说：“尊师，在圣典中只述虚空遍，所以必须这样说”！圣典之文如下：[121]66“本来已得虚空遍者，而念穿壁穿墙穿山，念已以智决意：‘成为虚空’，便成虚空，穿壁穿墙穿山，无碍而行，正如普通的人，没有任何东西的遮隔，所行无碍，而此神变者，心得自在，穿壁穿墙穿山，无有障碍，如行空中”。

若比丘业已决意，于所行途中，又现起山或树，不是再要入定而决意吗？无妨的。再入定而决意，正如取得邬波驮耶（和尚）的听许依止一样。因此比丘业已决定成为虚空，故有虚空，由于他先前的决意之力，于途中又现起任何山或树或气候所成的，实无此理。如果由别的神变者所化作的，则初化作的力强，其它的必须经下面或上面而行。

　　（6）（地中出没神变）于“地中出没”的句中，“出”为出现，“没”为潜没。出与没故名出没。欲求如是行者入水遍定而出定已，限定“于此处之地而成为水”而遍作（准备），当依所说而决意，与决意共，彼所限定之地便成为水，而他即在彼处出没。有关的圣典如下：[122]67“本已获得水遍定者，念于地，念已以智决定：‘成为水’，便成为水。而他即于地中出没。譬如普通无神变的人在水中出没一样，如是此神变者，心得自在，于地中出没，如在水中”。

他不仅得于地中出没而已，如他希望沐浴饮水洗脸洗衣等，彼亦可作。不但化地为水而已，如欲作酥油蜜糖水等，念“这些成为这样，这些成为那样”，遍作（准备）之后而决意，便得成为他所决意的。如从那里取出置于器皿中，则所化的酥俨然是酥，油俨然是油，水俨然是水。如他希望那里面湿便为湿，希望不湿便不湿。只是对于他而那地成为水，对于别人则依然是地。人们依然在那上面步行，驱车而行及耕耘等。然而如果他希望亦为他们而化为水，便成为水。过了神变的期限之后，除了本来在瓮中及池内等的水之外，其余所限定的地方依然成为地。

　　（7）（水上不沉神变）于“水上不沉”的句中，如果涉水而过会沉没的名为沉，相反的为“不沉”。欲求如是行者，入地遍定而出定已，限定“这一处水而成为地”而遍作（准备）之后，当依所说决意，与决意共，即把那限定的水变为地，他便在那上面行走。有关的圣典如下：[123]68“本已获得地遍定者，念于水，念已以智决意：‘成为地’，便成为地，他即行于那水上而不沉。譬如普通没有神变的人，行于地上不沉一样，如是那神变者，心得自在，行于水上不沉，如在地上”。

他不仅得于水上行走而已，如欲于水上作种种威仪，他亦能作。不但能把水作为地，如果欲变为宝珠、黄金、山、树等物，他依前述之法而念而决意，便成其所决意的。只对于他而变那水为地，对于他人则依然是水、鱼龟及水鸦（鹈鸪）等仍在那里面如意游泳。然而如果他希望亦为他人而化为地，便能化作。过了神变的期限之后，依然成为水。

　　（8）（飞行神变）“结跏经行”即以结跏而行。

“如鸟附翼”即如有翼之鸟。欲求如是而行者，于地遍入定之后而出定，如欲以坐而行，则限定结跏的座位那样大的处所而遍作（准备），然后当依前说而决意；若欲以卧而行，是床的面积；若欲步行，是道路的面积。如是限定了适合的处所，如前所说而决意：“成为地”，与决意共，便成为地。有关的圣典如下：[124]69“于空中结跏经行，如鸟之附翼。本已获得地遍定者，念于空，念已以智决意‘成为地’，便成为地，他于虚空之中作行住坐卧。譬如本无神变的人，在地上作行住坐卧一样，如是此神变者，心得自在，于虚空之中作行住坐卧”。

欲于空中而行的比丘，亦须获得天眼。何以故？在他的飞行途中，为了去观看因时节等所起的山与树等，或由龙与金翅鸟等的嫉妒而造的。他看见了这些之后，应该怎样？于基础禅入定之后而出定，念“成为空”而遍作（准备），然后决意。（三藏小无畏）长老说：“道友，何必再入定？他的心岂非已得等持？若他决意‘这里那里成为空’，便得成空”。虽然他这样说，但应依穿壁神变所说的方法而行道。同时为了要在适当的处所下降，神变者亦须获得天眼。如果他在浴场及村门口等不适当之处下降，则为许多人所见。所以当以天眼见之，避去不适当之处而于适当的地方下降。

　　（9）（手触日月神变）“手能触拭有大神力有大威德的日月”的句中：日月运行于四万二千由旬的上方，故“有大神力”；一剎那间，光照三洲，故“有大威德”。或者因为它们运行于上方及光照，故有大神力，有大神力故有大威德。“触”即扪握，或触其一部分。“拭”如遍拭镜面相似。而他的神变是由神通的基础禅所成；此处没有入遍定的决定。即如《无碍解道》所说：[125]70“手能触拭有大神力有大威德的日月，此神变者，心得自在，……念于日月，念已以智决意：‘来近我手’，即近于手。他或坐或卧，都能以手接触拂拭于日月。譬如原无神变的人，得能接触拂拭任何近手之物，如是此神变者……能以手拭日月”。

如果他希望行近日月而接触之，即可行而接触。假使他只坐或卧于此处而欲触摸日月，则决意“来近我手”，由于决意之力，即如多罗果从果蒂脱落相似，来近在手上可以触摸，或者增大其手去触摸。然而增大的手是原来的或非原来的？即依原来的增大为非原来的。但三藏小龙长老说：“诸君！原来的难道不能大能小的吗？如比丘从钥孔等处出来时，岂非是原来的小？如大目犍连长老成大身时，岂非原来的大？”

据说：有一次给孤独居士听了世尊说法之后说：“尊师！明天请带五百比丘，到我的家里来受供”，他这样请过之后便回去了。世尊听许了之后，度过了那一天的残日及夜分，早起时，观察一万世界。此时有一名难陀优波难陀龙王映入他的智眼内，世尊想道：“这龙王映入我的智眼，是否具有皈依三宝的因缘？”他察知那原是一个不信三宝的邪见者。又想道：“谁能使他脱离邪见？”他知道大目犍连长老可以去教化他。到了天亮，做了洗脸漱口等身体的工作之后，对尊者阿难陀说：“阿难陀，去叫五百比丘，说如来要到天上去旅行”。

[126]71这一天，诸龙已经预备了为难陀优波难陀的宴会。他（龙王）坐在天宝的座上，有持天的白伞者、三种舞女及诸龙众围绕着，望着装在天器之内的各种饮食。那时世尊，使龙王看见他和五百比丘经过他的宫殿[127]72之上，向三十三天界行去。此时，难陀优波难陀便起了这样的恶见：“真的，这些秃头沙门，次第的经过我的上方世界，出入于三十三天界，自今以后，不许他们走在我的上面，散布他的足尘”，便起来跑到须弥山之麓，舍了他的真相，盘绕须弥山七匝，展开他的头在上面，又把头从上而向下，遮住三十三天，令不能见。当时尊者护国对世尊说：“尊师，从前我站在这里，可以看见须弥山，看见须弥山腰，看见三十三天，看见最胜宫，看见最胜宫上面的旗。尊师，何因何缘，现在却不能见须弥山……乃至不能见最胜宫上面的旗？”“护国，因为难陀优波难陀龙王对你们发怒了，他盘绕了须弥山七匝，以他的头遮住上面，而成黑暗”。“那末，尊师，让我去降伏他吧？”世尊没有允许。于是尊者拔提，尊者罗睺罗及一切比丘，都次第的起而请求，但世尊都没有允许。最后，大目犍连长老说：“尊师，让我去降伏他吧”。世尊听许道：“目犍连，去降伏他”。长老舍了自己的本相，化成龙王之形，盘绕须弥山十四匝，把自己的头放在他的头之上，把他和须弥山一起捆紧在里面。龙王即吐烟。长老说：“不只是你的身体有烟，我也有的”，亦吐烟。龙王的烟不能恼乱长老，但长老的烟却能恼乱龙王。于是龙王放火。长老亦放火说：“不只是你的身体有火，我也有的”。龙王的火焰不能热恼长老，但长老的火焰却使龙王热恼。龙王想：“此人能捆我和须弥山，又吐烟，又放火”，便问道：“你是谁？”“难陀，我是目犍连”。“尊师，请现你的比丘相吧”。长老舍了火龙之身而成小身，从龙王的右边耳孔而入，从左边耳孔而出，从左边耳孔而入，从右边耳孔而出；又从右边鼻孔而入，从左边鼻孔而出，从左边鼻孔而入，从右边鼻孔而出。于是龙王张口，长老便从他的口入其腹中，自东至西自西至东的经行。世尊说：“目犍连，目犍连，你应该当心！此龙有大神变”。长老说：“尊师，我已修习多作及作为车乘作基础实行熟练而善精勤于四神足，尊师，随便难陀优波难陀对我怎样，我将降伏一百一千及百千像难陀优波难陀这样的龙王”。龙王想道：“他进去时，我没有看见，等他出来时，我要把他放在牙齿之间咬死他”，说道：“尊师，出来吧，不要在我的腹内往来经行恼乱我”。长老便出来，站在外面。龙王看见了说：“这就是他”！马上自鼻喷气。长老即入第四禅定，龙的鼻气竟不能动他一毫毛。据说其余的比丘，都可能行目犍连起初所行的一切神变，但遇到这样的情形，如是迅速寂止入定则不可能。所以世尊不听许他们去降伏龙王。龙王想：“我的鼻气竟不能动这沙门一毫毛，沙门实在有大神变”。长老又舍其细小身体，化为金翅鸟，鼓其翼风来追逐龙王。龙王舍其大龙之身，化为童子之形，礼拜长老之足道：“尊师，我现在皈依你了”。长老说：“难陀，导师来了，我们同去”。他降伏了龙王，使令无毒，捉到世尊的地方来。龙王顶礼世尊说：“尊师，我今皈依尊师”。世尊说：“龙王，祝你幸福”！世尊与诸比丘众即来给孤独的家里。给孤独问道：“尊师，怎么来得这样迟？”“因为目犍连与难陀优波难陀作战”。“尊师，谁胜谁败？”“目犍连胜，难陀败”。给孤独说：“尊师，听许于七日间继续受我供食，使我得于七日之间恭敬长老”。便于七日间，对于以佛陀为首的五百比丘，作大恭敬。

上面降伏难陀优波难陀之事，即是目犍连的大身，所以说：“如大目犍连长老成大身时，岂非原来的大”。虽然他这样说，但诸比丘说：“依止原来的而增大为非原来的”。此处当以后说为妥。

有这样的神变者，不但只能触摸日月，如果他希望，亦可作足台放脚，作椅子坐，作床睡，或作长枕依凭。

如是一神变者及另一神变者，乃至许多百千比丘同时而行神变，各各都能成就。日月亦得照常运行与发亮。譬如盛满了水的一千只碗，月轮同时映现于一切碗中，但月的运行和光亮依然如故，这神变也是这样。

　　（10）（身自在神变）“至于梵界”，是以梵（天）界为限。“身得自在到达”，是自己能够自在以身到达于梵天界。依圣典可知其义。圣典如下：“[128]73至梵天界，身得自在到达。如果心得自在的神变者，欲至梵界，他决意远处而成为近，便成为近。他决意近处而成为远，便成为远。他决意多成为少，便成为少。他决意少成为多，便成为多。他以天眼见梵天之色；以天耳闻梵天之声；以他心智知梵天之心。如果心得自在的神变者，欲以可见之身而去梵界，他以身变易其心，以身决定其心。以身变易了心及以身决定了心之后，他入于乐想与轻想，便以可见之身而去梵界。如果心得自在的神变者，欲以不可见之身而去梵界，他以心变易其身，以心决定其身，以心变易了身及以心决定了身之后，他入于乐想与轻想，便以不可见之身而去梵界。他在梵天之前，化作有四肢五体诸根完具的意所成的色身。如果神变者（在人间）步行，他所化作之身也在彼处（梵界）步行。若神变者立……坐……卧，被化作者亦在彼处……卧。若神变者出烟……发火……说法……问……答，被化作者亦在彼处……答。若神变者与梵天对立、谈论、会话、被化作者亦在彼处与梵天对立、谈论、会话。总之，神变者（在人间）怎样行，被化作者也怎样行”。在上面的引文中：“他决意远处而成为近”，即从入基础禅而出定之后，他念远处的天界或梵界“成为近”，念已遍作（准备），再入定后，以智决意：“成为近”！便成为近。其它的句子也同样。

谁曾令远而为近？世尊。即世尊行了双神变后而去天界时，曾缩近持双山与须弥山，从地面出发，一足踏在持双山上，另一足便置于须弥山顶。

还有别的人吗？有大目犍连长老。即长老吃了早餐，与十二由旬长的群众，从舍卫城出发，缩近僧伽施市三十由旬的道路，即刻到达那里。

还有铜鍱洲的小海长老。据说：正在饥馑时期，一天早晨来了七百比丘。长老想道：“这样的大比丘众，到什么地方去乞食呢？”他知道在全铜鍱洲中实无可去的地方，只有在对岸（印度）的华氏城。于是令诸比丘着衣持钵而后说：“道友，我们去乞食吧”。他便缩近其地而至华氏城。诸比丘问：“尊师，这是什么城市”，“道友，是华氏城”。“尊师，华氏城多么远啊”！“道友，大耆宿的长老，缩远方而为近”。“尊师，哪里是大洋？”“道友，在路上不是经过一条青水沟吗？”“然而尊师，大洋多么大呀”！“道友，大耆宿的长老，令大为小”。

同样的，帝须达多长老亦曾这样做。他一天傍晚沐浴之后，穿了上衣，起了欲礼大菩提树之心，即得缩近（在印度摩竭陀国的大菩提树）。

谁曾使近处成为远？世尊。即世尊使鸯瞿利摩罗与自己的尺咫之间而成为远[129]74。

谁曾使多而为少？大迦叶长老。据说[130]75在王舍城一个祭星的节日，有五百童女，拿了月饼去祭星，虽然看见了佛陀，但没有供养他任何东西。然而她们看见了后来的长老说：“我们的长老来了，把饼子供养他”，便拿了一切饼子走近长老，长老取出他的钵，使她们所有的饼子，恰恰只装了一钵。当长老来的时候，世尊已在前面坐着等他。长老拿出饼来供养世尊。

其次在[131]76伊利率长者的故事中，大目犍连长老曾令少而为多。在迦伽跋利耶的故事中，世尊亦然。

据说：大迦叶长老，入（灭尽）定，过七日后（出定），欲使贫者得益，便去立在迦伽跋利耶贫者的门前。他的妻子看见了长老，便把原为丈夫所煮的无盐而酸的粥，倒在长老的钵中。长老拿了它放在世尊的手中。世尊决意使大比丘众满足。如是仅取来一钵之粥，能使一切大众都得饱满。过了七日之后，迦伽跋利耶亦成为富翁长者。

不但能令少成为多，如果神变者希望把甜的成为不甜，不甜的成为甜，一切亦得随愿而成。即如摩诃阿那律长老，看见许多比丘，乞食之后，仅得干食，坐在（锡兰的）竟伽河岸来吃。长老决意把竟伽的河水变为醍醐，并示诸沙弥去取。他们用小碗取来给比丘众。一切比丘都当甜的醍醐美味吃。

“以天眼”等，即在此人间，增大光明，而见梵天之色。亦在人间，闻梵天的语言之声，并知其心。

“以身变易其心”──以业生身之力而变易其心，即取基础禅心置于身内，令心随于身，慢慢地行，因身行是缓慢的。

“入于乐想与轻想”，是入于以基础禅为所缘的神变心俱生的乐想与轻想。“入”即进入、触、达成之意。“乐想”，即与舍相应之想，因舍而寂静故说为乐。并且此想，业已解脱了五盖及寻等的障敌，故为“轻想”。因他入于（乐想及轻想），所以他的业生身亦如兜罗绵一样的轻快，他便如是以可见之身而去梵界，好像风吹兜罗绵一样的轻快。

这样去梵界的人，如果他希望步行，依地遍（定）而化一道于虚空，由步行至梵天。若希望飞行，依风遍（定）而决意起风，乘风而上梵天，如兜罗绵相似。此处则只以欲去为主要条件。因有欲去之时，[132]77他便如是决意，由决意之力而投之，其可见之身而上梵界，如射手放箭一样。“以心而变易其身”，是取其身而置于心，令随于心，速速地行，因心行是急速的。“入于乐想与轻想”，是入于以色身为所缘的神变心俱生的乐想与轻想。余者如前述可知。此处只是心行为主。

然而如是以不可见之身而行者，是在他的决意心生起的剎那而行？或在住的剎那，或在灭的剎那而行呢？（诸义疏师中的）一长老说：“他在三剎那共同中而行”。然而他自己行呢？或遣其所化的？可以随意而行。但此处是说他自己行。

“意所成”，由于决意而化作，故为意所成。“诸根完具”，是就眼耳等的形态说。然而所化的色身是没有净色根的。

“如果神变者经行，则所化的亦在彼处经行”等，是指一切声闻所化的说。假使是佛陀所化的，则依世尊的所行而行。但依照世尊的意欲亦能作其它的事情。然而这里，神变者虽然在这人间，能以天眼见（梵天之）色，以天耳闻其声，以他心智而知其心，但依然未得由身而自在的。同时他虽在此界，能与梵天对立，谈论与会话，亦非由身而自在的。虽然他决意令远而为近等，亦非由身而自在的。他虽以可见或不可见之身而去梵天，亦非由身而自在的。但他计划“在梵天之前变化色身”等的说法，是由身而得自在的。至于这里的其余的（天眼乃至远近神变等），是为示身自在神变的前分神变而说的。上面为“决意神变”。

下面是“变化神变”及“意所成神变”（与决意神变）不同的地方。

（二）变化神变

先说行变化神变的人，于童子等的形状中，他希望哪一种，便应决意哪一种，即所谓：[133]78“他舍了本来的面目而现童子的形状，或现龙形，或现金翅鸟形、阿修罗形、帝释形、天形、梵天形、海形、山形、狮子形、虎形、豹形，或现象兵、马兵、车兵、步兵，及现种种的军队”。要这样决意的人，他从于地遍等中无论以哪一种为所缘的神通基础禅出定，当念自己如童子的形状，念已而遍作（准备）之后，再入定而出定，即决意“我成这样的童子”，与决意心共，便成童子，如提婆达多[134]79。其它各句也是同样的方法。对于“亦现象兵”等，是指现自己以外的象兵等而说，所以这里不应作“我成象兵”的决意，应作“将成象兵”的决意。其它马兵等的地方也是一样。上面是“变化神变”。

（三）意所成神变

欲作意所成神变的人，从基础禅出定之后，先念（自己的业生）身，依前述之法而决意“将成空洞”，便（于自身）成空洞。于是念他的内部的（意所成）身而遍作（准备定），依前述之法而决意“在他的内部而成他身”（便成他身）。他即可取出（意所成身），如从蔓吉草中抽出芦苇，如从剑鞘引剑，如蛇蜕皮一样。所以说：[135]80“兹有比丘，从此身而化作有四肢五体诸根完具的意所成的有色的他身。譬如有人，从蔓吉草中抽出芦苇，他这样的思考：这是蔓吉，这是芦苇，蔓吉是一样东西，芦苇是另一样东西，然而芦苇是从蔓吉抽出的”。这里如芦苇等与蔓吉等相似，为示意所成色（身）与神变者相似，故说此譬喻。这是“意所成神变”。

※为善人所喜悦而造的清净道论，完成了第十二品，定名为神变的解释。

第十三 说神通品

二、天耳界论

现在来解释天耳界，在这以后当有三种神通。对于“他如是等持其心”[136]1等的经典文句，如前所说。此后只是解释其差别之处。

“彼以清净超人的天耳界，闻天人两者及闻远近之声[137]2”。

这经文中的“以天耳界”，和天的相似，故为“天”。因为诸天之所以获得净耳界，是由于行善业而生──没有胆汁痰血等的障碍，及解脱了随烦恼，所以虽然很远的所缘亦能领受。而此比丘，由于精进修习的力量，产生像天耳界的智耳界，所以说和天的相似故为“天”。[138]*1又因依天住而得，自己亦依止天住，故为“天”。因为行耳界的工作，犹如耳界，故为“耳界”。所以说“以天耳界”。因为遍净及离随烦恼，故为“清净”。“超人的”，是超过人的境界，即超越[139]3 人的肉耳所闻的。“闻两者之声”，即闻二者之声，什么是二？即“天与人”，是指天的声和人的声而说。当知此句是说特殊部分的声。“远与近”，即如他方世界的远处的声音，乃至近处寄生于自身的生物的声音，都可以听到。当知此句是指无限的一切声音说。

怎样会生起天耳界的呢？瑜伽比丘，入了神通的基础禅，出定之后，以遍作（准备）定心，最先当念由自然（肉）耳听到的远处森林中的狮子等的粗声，其次如精舍之内的钟声、鼓声、螺声、沙弥及青年比丘的高声读诵之声，如“尊师怎样”、“诸师怎样”等的普通谈话声、鸟声、风声、足声、沸水的叽嘟叽嘟声、太阳晒干了的多罗叶声、蚂蚁声，如是从最粗的开始次第而念微细之声，他应意念东方的诸声的声相，意念西方、北方、南方、下方、上方、东隅、西隅、北隅、南隅的诸声的声相，当这样意念粗细诸声的声相。那些声音，虽然他的原来的心也明了，但他的遍作定心更明了。他如是于诸声相作意，“现在天耳界要生起了”，他于诸声之中无论以哪一种为所缘，生起意门转向心[140]4 ，在那灭时，速行四或五的速行心，那些（速行心）的前面三或四而名遍作、近行、随顺、种姓的是欲界心，第四或第五是安止心，属于色界的第四禅。此中，与彼安止心共同生起的智，便是天耳界。

此后便落入智耳之中，为了加强它，他应该限定一指之地想道：“我将在这个范围之内闻声”，然后扩大其范围。此后他增加限定为二指、四指、八指、一张手、一肘、内室、前庭、殿堂、僧房、僧伽栏、邻村、一县等[141]5 乃至一轮围界、或者更多。如是证得神通的人，虽然不再入基础禅，但亦可以神通智而闻由于基础禅的所缘所触的范围之内所起的音声。能够这样听闻的人，直至梵天界，虽然是螺贝大鼓小鼓等的一团杂乱之声，但如果要辨别它，他便能辨别：“这是螺声，这是鼓声”等。

天耳界论毕。

三、他心智论

（“彼如是心得等持……安住不动时，引导其心倾向于他心智。彼以己心，悉知其它有情及其它补特伽罗之心：

有贪心而知有贪心，

离贪心而知离贪心；

有瞋心而知有瞋心，

离瞋心而知离瞋心；

有痴心而知有痴心，

离痴心而知离痴心；

沉寂心而知沉寂心，

散乱心而知散乱心；

广大心而知广大心，

不广大心而知不广大心；

有上心而知有上心，

无上心而知无上心；

等持心而知等持心，

不等持心而知不等持心；

解脱心而知解脱心，

不解脱心而知不解脱心”）[142]6。

在论他心智中的“他心智”（心差别智），此中的“差别”是了解、确定之义。心的了解为“心差别”，心差别而且以智故说“心差别智”（他心智）。“其它有情”是除了自己之外的其它有情。“其它补特伽罗”和前句同义，只由于教化及说法的方便而说不同的字而已。“以己心……心”即以己心而知他心。“悉”即确定。“知”即知有贪等各各种类。

然而这智是怎样生起的呢？即以天眼而成就的，那天眼于他心智的遍作（准备）。所以比丘，扩大其光明，以天眼而见他人依附于心脏的血液的色，寻求他的心。因为心欢喜时，则血红如熟了的榕树果，若心忧悲时，则血黑如熟了的阎浮果，若心舍时，则血清如麻油。于是他观看了他人的心脏的血色，分析“这种色是从喜根等起的、这种色是从忧根等起的、这种色是从舍根等起的”，寻求他人的心，加强他的心智。当他这样获得了强有力之时，则不必见心脏的血色，亦能从心至心的辗转次第了知一切欲界心、色界心及无色界心。义疏中说：“如果欲知无色界中的他人之心，见谁的心脏血色、见谁的根的变化呢？实在没有谁（的心脏及根可见）的。当知神通者的境界，只要他念虑三界中任何一处的心，便能知道十六种心[143]7 。此（见心脏之）说，是依未证神通的初学者说的”。其次“有贪心”等的句子中，当知与贪俱的八种心[144]8 是“有贪心”。其余的（三界及出世间的）四地的善及无记心是“离贪心”。然而二种忧心[145]9 及疑与掉举二心等的四心，则不包摄于这（有贪心、离贪心）二法中。但有些长老也包摄此等（四心于二法之中）的。

二种忧心名“有瞋心”。其它四地的一切善及无记心是“离瞋心”。其它的十不善心，则不包摄于这（有瞋心、离瞋心）二法中。但有些长老也包摄此等（十不善心于二法中）的。

“有痴、离痴”的句子中，依严密各别的说，与疑及掉举俱的二心是“有痴心”；因为痴是生于一切的不善心中，即十二种的不善心中也都有痴心的。其余的是“离痴心”。

随从着昏沉、睡眠的心是“沉寂心”，随从着掉举的心是“散乱心”。

色界、无色界的心是“广大心”，余者是“不广大心”。

一切（欲、色、无色）三地的心是“有上心”，出世间心是“无上心”。

证近行定的心及证安止定的心是“等持心”，不证此二定的心是“不等持心”。

证得彼分（解脱）、镇伏（解脱）、正断（解脱）、安息（解脱）、远离解脱的心是“解脱心”[146]10，不证得这五种解脱的心是“不解脱心”。

获得他心智的比丘，则了知一切种类的心，即“有贪心而知有贪心……乃至不解脱心而知不解脱心”。

他心智论毕。

四、宿住随念智论

（彼如是心得等持……安住不动时，引导其心倾向于宿住随念智。彼于种种的宿住随念，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多坏成劫。“我于某处，有如是名，如是种姓，如是容貌，食如是食物，受如是苦乐，有如是寿量。我从彼处死，生于某处，我亦于彼处，有如是名，如是种姓，如是容貌，食如是食，受如是苦乐，有如是寿量。我从彼处死，来生于此界”，如是忆念种种宿住的形相种姓）[147]11。

在宿住随念智论中，“宿住随念智”──因为那智是关于忆念宿住的。“宿住”──是宿世过去生中曾住的五蕴。曾住──是曾经居住经验于自己的五蕴相续中生灭。或者为曾住的诸法。曾住──以所缘境及经验而曾住，即以自己的识认识分别，或由他人的识认识──如在断路者（佛）的忆念之中等等，彼等（断路者的随念）只是诸佛所得的。“宿住随念”──以此念而忆念宿住的，为宿住随念。“智”──是与念相应的智。“向于宿住随念智”── 是为了证得宿住随念智而说。“种种”──是许多种类；或以各种行相而说明的意思。“宿住”──直自过去有生以来在各处的诸蕴相续。“随念”──是依于五蕴次第或以死及结生而忆念。

（六种人的宿住随念）

于此宿住有六种人随念：即异教徒、普通的声闻、大声闻、上首声闻、辟支佛、佛。此中：异教徒只能忆念四十劫，更没有多的。何以故？因为他们的慧弱──他们不能分析名与色故是慧弱。普通的声闻可以忆念百劫、千劫，因为他们的慧强之故。八十大声闻可以忆念十万劫。（舍利弗、目犍连）二上首声闻可以忆念一阿僧祇劫又十万劫。辟支佛可以忆念二阿僧祇劫又十万劫。然而上面这些人的智力都是有限的。唯有佛陀的智力是无限的。

异教徒只能依于五蕴次第的忆念，他们不能离开次第而以死及结生的忆念；他们正如盲者，不能得达其所欲之处；譬如盲人不离手杖而行，他们亦不能离五蕴的次第而念。普通的声闻，可依五蕴次第的忆念，亦可以死及结生而忆念。八十大声闻也是同样。二上首声闻，则完全不依五蕴次第的，他们见一人的死而知其结生，又见另一人的死而知其结生，如是只依死与结生而行（宿住随念）。辟支佛亦然。然而诸佛，既不依五蕴而次第，亦不依死及结生而行，无论他欲念于何处，则于许多千万劫中的前前后后，都得明了。所以虽然是许多的千万劫，好像该省略的经文相似，随便他们要忆念什么地方，即能忆念那些地方，犹如狮子的跳跃相似。譬如精练了能射头发的射手──如萨罗绷伽[148]12的放箭，中间不会给树木藤蔓所阻，必中标的，如是彼等诸佛而行其智，不会给中间的诸生所阻，必不失败，而能捉摸其所欲之处。 在此等宿住随念的有情中，异教徒的宿住的智力现起仅如萤火之光，普通的声闻则如灯光，大声闻的如火炬，上首声闻的如灿烂的晨星，辟支佛的如月光，而诸佛所起的智见则如千光庄严的秋天的日轮。外道的宿住随念如盲者依于他们的杖端而行，普通的声闻的则如过独木桥，诸大声闻的如走过人行桥，上首声闻的如走过车桥，辟支佛的如履人行大道，而诸佛的宿住随念则如行于车行大道。

然而在（本书）此品所说的是声闻的宿住随念的意思。所以说“随念”是依于五蕴次第或以死及结生而忆念。是故欲如是忆念的初学比丘，自乞食回来及食后，独居静处，次第的入诸四禅定，并自神通的基础禅出定，忆念自己完了一切工作之后曾坐于此座。如是应顺次的忆念其整天整夜所行的事情，即回溯其敷座，进入自己的卧座所内，收拾他的衣钵，食时，从村中回来时，在村内乞食之时，入村乞食时，出寺之时，在塔庙及菩提树的庭园礼拜之时，洗钵时，取钵时，自取钵时至洗脸时的一切所行，早晨的一切所行，后夜的行作，乃至初夜的一切行作。上面这些虽然普通的人的心也明了，但遍作（准备）的定心则极其明了。如果在这些事情里面有任何不明了的，则应更入基础禅，出定之后再忆念。这样他便成为像点灯时候一样的明显。如是顺次的回忆其第二日、第三、第四、第五日的行作。在十日间，半月间，一月间，乃至一年间的一切行作。以这样的方法而念十年二十年乃至在此生的自己的结生的人，他当忆念在前生的死的剎那所行的名色。智者比丘，只要在第一次，便能离去结生而取前生的死的剎那的名色为所缘。前生的名色既已无余的坏灭，而生起了其它的（名色），所以那（前生的）处所是阻障如黑暗的、劣慧之人是非常难见的。然而他们（劣慧者）不应说“我离去结生而取前生的死的剎那所行的名色为所缘是不可能的”而断绝他的忆念。他们应该数数入基础禅，再再出定而忆念那（前生的）处所。譬如强人，为了要取造宫殿所需的栋梁而伐大树，只砍下枝叶，便坏了斧口的锋刃，不能再伐大树，但他并不放弃工作，跑到铁匠的屋内，把斧头整理锐利之后，回来再伐；若再坏了，亦同样的再修再伐。他这样伐时，已伐的部分不必再伐，只伐其未伐的部分，不久之后，便伐倒大树了。同样的，这样努力的比丘，从基础禅出定，以前已能忆念的不必再念，只忆念结生，不久之后，便能离去结生，以前生的死的剎那所行的名色为所缘了。此义亦可用樵夫及理发师的譬喻来说明。

在这里，从最后而坐于现在的座起溯至于现世的结生为所缘而起的智，不名为宿住智，只是遍作（准备）定智而已。也有人说这是过去分智，然而他把它当作色界的是不适当的（因为遍作定智是欲界的定）。然此比丘，当他越过了结生而以前生的死的剎那所行的名色为所缘时，则生起意门转向心[149]13，那心灭时，以彼同样的名色为所缘而速行了四或五的速行心。此中如前所说的前面的（三或四速行心）名为遍作（近行、随顺、种姓）等的是欲界心。最后的（一速行）是属于色界第四禅的安止心。这时和他的安止心共同生起的智，便是宿住随念智。与此智相应而念，为“彼于种种的宿住随念，即一生、二生……乃至忆念一切宿住的形像详情”。

在上面的引文中：“一生”──是从生开始以死为终属于一生的一期五蕴相续。“二生”等同样。“许多坏劫”等句中，减劫为“坏劫”，增劫为“成劫”。此中坏劫亦包摄坏住劫，因坏住劫以坏劫为出发点之故。成劫摄成住劫。像这样说，则包摄此等诸劫，即所谓[150]14：“诸比丘！有此等四阿僧祇劫。云何为四？坏、坏住、成、成住”。

（世间的破坏）

这里有三种坏[151]15：水坏、火坏、风坏，这是三种坏的界限：（第二禅的）光音天，（第三禅的）遍净天，（第四禅的）广果天。这便是说，为劫火所毁时，光音天以下都给火烧了；为劫水所毁时，遍净天以下都给水淹没了；为劫风所毁时，广果天以下都给风灭了。详细的说，则常常说此三种坏为一佛剎土消灭。佛的剎土有三种：诞生剎土、威令剎土、境界剎土。此中，“诞生剎土”──是如来入胎等时所震动的一万轮围世间。“威令剎土”──是百千俱胝的轮围世间，是他的宝经、蕴护咒、幢顶护咒、稻竿护咒、孔雀护咒[152]16等的护咒[153]17威力所能保护的。“境界剎土”──是无边无量的世间。或说“以愿望为限”，这便是说，如来所愿望之处都能知道。如是在这三种佛的剎土中，（坏劫是）一威令剎土的灭亡。在它灭亡时，则诞生剎土亦必灭亡。因为它们灭亡必同时灭亡，成立亦必同时成立之故。其灭亡与成立，当知如下：

　　1.为火所坏

当为劫火毁灭之时，是初起了劫灭的大云，于百千俱胝的轮围世间下了一阵大雨，人们觉得满足喜悦，都取出他们的一切种子来播。可是谷类生长到了可以给牛吃的程度时，虽然（雷）如驴鸣，但一滴雨也不下。从此时起，雨便完全停止了。关于此事，世尊说[154]18：“诸比丘！到了那时，有许多年，许多的百年，许多的千年，许多的百千年，天不下雨”。依雨水生活的有情命终生于梵天界，依诸花果生活的天神亦然。这样经过了很长的时间，这里那里的水便成涸竭。这样次第的鱼和龟死了，亦生于梵天界。地狱的有情亦然。也有人说，“地狱的有情，由第七个太阳出现时灭亡”。

“不修禅则不生梵天界。此等有情，有的被饥饿所恼，有的不能证得禅定，他们怎么得生梵界？”于天界获得禅那（而生梵界）。即在那时候，有欲界天人，名罗伽毗由赫[155]19，知道百千年后，世间将成劫灭，于是披头散发，哭着以手而拭眼泪，着红衣，作奇形怪状，行于人行道上，而作如是哀诉：“诸君！诸君！自今而后百千年将为劫灭，这世间要灭了，大海要涸竭了，这大地与须弥山王要烧尽而亡灭了，直至梵界的世间要灭亡了。诸君！你们快修慈啊！诸君修悲修喜、修舍啊！你们孝养父母，尊敬家长啊”！他们听了这话，大部人类及地居天，生恐惧心，成互相柔软心，行慈等福，而生（欲）天界，在那里食诸天的净食，于风遍而遍作（准备定），获得了禅定。（大恶趣的）其它的有情，则因顺后受业（他世受业）而生天界。因为在轮回流转的有情是没有无有顺后受业的。他们亦在那里获得禅定。如是由于在（欲）天界获得禅那，故一切（欲界有情）得生于梵天界。

自从断雨以后，经过很长的时间，便出现了第二个太阳。对此世尊亦曾说过：“诸比丘！到了那时……”。详在《七日经》[156]20中。这第二太阳出现时，便没有昼与夜的分别了。一日升，一日没，世界不断地变着阳光的热力。普通的太阳是日天子所居，这劫灭的太阳是没有（日天子）的。普通的太阳运行时，空中有云雾流动，劫灭的太阳运行时，则无云雾，太虚无垢，犹如镜面。此时除了五大河[157]21之外，其它小河的水都干了。

此后再经过一长时期，第三个太阳出现，因它出现，故五大河也干了。此后又经过一长时期，第四个太阳出现，因它出现，故五大河的源泉──在云山中的狮子崖池，鹅崖池，钝角池，造车池，无热恼池，六牙池，郭公池等的七大湖也干了。此后又经过一长时期，第五个太阳出现，因它的出现，故次第以至大海，连一点滋润指节的水也没有了。此后又经过长时期，第六个太阳出现，因它的出现，故整个的轮围界变成一团烟，由烟吸去了一切的水份。如是乃至百千俱胝的轮围界也是同样。

从此又经过一长时期，第七个太阳出现，由于它的出现，故整个的轮围界乃至百千俱胝的轮围界，共成一团火焰，如有一百由旬高的种种须弥山峰，此时都要破碎而消失在空中。火焰继续上升，漫延到四大王天，那里的黄金宫、宝宫、珠宫等都被烧掉。再毁了三十三天。如是漫延到初禅地，把那里的（梵众、梵辅、大梵）三梵天界烧掉，直至光音天为止。如果尚有一微尘的物质存在，此火亦不停息。等到一切的诸行都已灭尽时，此火才如烧酥油的火焰不留余灰的息灭。此时下方的虚空与上方的虚空同成一大黑暗。

这样经过了一长时期，然后起了大云，初下细雨，次第的下了如莲茎、如杖、如杵、如多罗树干等一样大的水柱，直至充满了百千俱胝的轮围界中一切业被烧掉了的地方，大雨才停止。在那水的下面起了风而吹过水，令水凝成一团圆形，如荷叶上面的水珠相似。怎么能把那样大的水聚凝成一团的呢？因为给以孔隙之故──即那水让风吹进各处的孔隙。那水由风而结集及凝成一团而退缩时，便渐渐地向下低落。在水的渐渐低落之时，落到梵天界的地方便出现梵天界；落到上面的（空居的）四欲界天的地方便出现了那些天界。再落到地（居天及四大洲）处之时，便起了强烈的风，那风停止了水不让再流动，好像在闭了口的水瓮里面的水相似。在那甘的水退缩时，（水的）上面生起了地味，这地味具有颜色及芳香美味，犹如不冲水的乳糜上面的膜相似。

这时那先生于（第二禅的）梵界中的光音天的有情，因为寿终或福尽，从那里死了而生于此。他们以自己的光明在空中飞行，如在起世因本经[158]22中所说，因为他们欲尝地味，为贪爱所制伏，便开始吃它一口，因此便失掉自己的光明，成为黑暗。他们见黑暗而起恐怖，此后便有五十由旬大的日轮出现，令他们消灭恐怖而生勇气。他们看见了日轮，非常满足而喜悦地说：“我们获得了光明，它的出现，灭除我们恐怖的人的恐怖令生勇气，所以它为太阳”，便给以太阳之名。当太阳于日间发光之后而落下时，他们又生恐怖说：“我们得到了的光明，现在也失掉了”！他们又想：“如果我们获得另一光明是多么幸福啊”！这时好像知道他们的心相似，便出现了那四十九由旬大的月轮。他们看到了，更加欢喜满足的说：“这好像是知道我们的希望而出现的，所以为月”，便给以月[159]23的名称。如是在日月出现之时，各种明星亦出现。从此以后，便能分别昼与夜，及渐渐地辨别一月、半月、季节及年等。当日月出现之日，亦即出现了须弥山、轮围山及雪山，它们是在孟春月的月圆日同时出现的。怎样的呢？譬如煮稷饭时，一时起了种种的泡，有的高，有的低，有的平，（而此大地的）高处为山，低处为海，平坦之处则为洲。

在那些吃了地味的有情，渐渐地有些长得美丽，有些长得丑陋。那些美貌的人往往轻蔑丑陋的。由于他们的轻蔑之缘，消失了地味，出现了另一种地果；由于他们依然如故，所以地果也消失了，出现另一种甘美的藤叫盘陀罗多。以同样的理由，这也失去了，又出现一种不是耕种的熟米──那是无皮无糠清净芳香的白米实。此后便出现器皿，他们把米放在器皿中，置于石上，能起自然的火焰来煮它。那种饭如须摩那花（素馨），不需汤菜等调味，他们希望吃那样的味，即得那种味。因为他们吃了这种粗食，所以此后便产生小便和大便了。

此时为了他们的排泄（大小便），而破出疮口（大小便道），男的出现男性，女的亦出现女性。女对男，男对女长时的注视相思。经过他们长时的注视相恋之缘，生起爱欲的热恼，于是便行淫欲之法。后来因为他们常作非法享受，为诸智者所谴责，为了覆蔽他们的非法，便建立他们的家。他们住在家中，渐渐地仿效某些怠惰的有情而作（米的）贮藏。以后米便包有糠壳之谷，获谷之处便不再生长。于是他们集聚悲叹，如《起世因本经》说[160]24：“诸君！于有情中实已流行恶法。我们过去原是意生的”。

此后他们建立了（各人所有物的）界限，以后却发生有人盗取他人所有的东西。他们第二次呵斥他。可是第三次便用手、用石头、用棍等来打他了。发生了这样的偷盗、谴责、妄语、棍击等的事件之后，他们相集会议思考：“如果我们在我们里面来选举一位公正的人──执行贬黜其当贬黜的，呵责其当呵责的，摈除其当摈除的，岂不是好，但我们每人都给他一部分米”。在这样决议的人群之中，一位是贤劫（释迦）世尊在那时还是菩萨，在当时的群众中，他算是最美最有大力及具有智慧能力而足以劝导及抑止他们的人。他们便去请求他当选（为主）。因为他是大众选举出来的，所以称他为“大众选的”(Mahāsammato)，又因为他是剎土之主，故称他为“剎帝利”(Khattiyo)，又因为他依法平等公正为众人所喜，故称他为“王”(Rājā)，于是便以这三个名字称呼他。那世间中希有的地位，菩萨是第一个就位的人，他们这样选他为第一人之后，便成立剎帝利的眷属。以后便渐次的成立婆罗门等的种姓。

这里从劫灭的大云现起时而至劫火的息灭为一阿僧祇，名为坏劫。从劫火息灭之时而至充满百千俱胝的轮围界的大云成就为第二阿僧祇，名为坏住劫。自大云成就之时而至日月的出现为第三阿僧祇，名为成劫。自日月出现之时而至再起劫灭的大云为第四阿僧祇，名为成住劫。这四阿僧祇为一大劫。当如是先知为火所灭及其成立。

　　2.为水所坏

其次世间为水所灭之时，先起劫灭的大云与前面所说相同；其不同之处如下：如前面的起了第二太阳之时，但这里则为起了劫灭的碱质性的水的大云。它初下细雨，渐次的下了大水流，充满了整个的百千俱胝的轮围界。给那碱质性的水所触的大地山岳等都溶解掉。那水的各方面是由风支持的。从大地起而至第二禅地都给水所淹没。那（第二禅的少光、无量光、光音的）三梵界亦被溶解，直至遍净天为止。如果尚有最微细的物质存在，那水即不停止，要把一切的物质完全消灭了以后，此水才停止而散失。这时下面的虚空和上面的虚空同成一大黑暗，余者皆如前述。但这里是以（第二禅的）光音梵天界为最初出现的世界。从遍净天死了的有情来生于光音天等处。

这里从劫灭的大云现起时而至劫灭的水的息灭为一阿僧祇。从水的息灭至大云成就为第二阿僧祇。从大云成就至……乃至此等四阿僧祇为一大劫。如是当知为水所灭及其成立。

　　3.为风所坏

其次世间为风所灭之时，先起劫灭的大云与前同样。但这是它的不同之处：如前面的起了第二太阳时，这里则为起了劫灭的风。它起初吹起粗的尘，以后则吹起软尘，细沙，粗沙，石子，大石，乃至像重阁一样大的岩石及生在不平之处的大树等。它们从大地而去虚空，便不再落下来，在空中粉碎为微尘而成为没有了。那时再从大地的下方起了大风，翻转大地并颠覆了它把它吹上空中。大地破坏成一部分一部分的，如一百由旬大的、二百、三百、四百、乃至五百由旬大的，都给疾风吹走，在空中粉碎为微尘而成为没有了。于是风吹轮围山及须弥山并把它们掷在空中，使它们互相冲击，破碎为微尘而消灭掉。像这样的消灭了地居天的宫殿与空居天的宫殿及整个的六欲天界之后，乃至消灭了百千俱胝的轮围界。此时则轮围山与轮围山，雪山与雪山，须弥山与须弥山相碰，碎为微尘而消灭。此风从大地而破碎至第三禅，消灭了那里的（少净、无量净、遍净）三梵天界，直至（第四禅的）广果天为止。此风消灭了一切物质之后，它自己也息灭了。于是下方的虚空和上方的虚空同成为一大黑暗，余者如前所说。但这里是以遍净梵天界为最初出现的世界。从广果天死了的有情而生于遍净天等处。

这里从劫灭的大云现起时而至劫灭的风的息灭为第一阿僧祇。从风的息灭而至大云的成就为第二阿僧祇……乃至此等四阿僧祇为一大劫。如是当知为风所灭及其成立。

（世间毁灭的原因）

什么是世间这样毁灭的原由？因不善根之故。即不善根增盛之时，世间这样的毁灭。而彼世间如果贪增盛时，则为火所灭。若瞋增盛时，则为水所灭──但有人说，瞋增盛时，则为火所灭，贪增盛时为水所灭，若痴增盛时，则为风所灭。这样的灭亡，是连续地先为七次的火所毁灭，第八次则为水灭，再经七次的火灭，第八次又为水灭，这样每个第八次是水灭，经过了七次的水灭之后，再为七次的火所毁灭。上面一共是经过六十三劫。到了这（第六十四）次本来是为水所灭的，可是它停止了，却为得了机会的风取而代之，毁灭了世间，破碎了寿满六十四劫的遍净天。

于劫忆念的比丘，虽于宿住随念，也于此等劫中，忆念“许多坏劫，许多成劫，许多坏成劫”。怎样忆念呢？即以“我于某处”等的方法。此中：“我于某处”──是我于坏劫，或我于某生、某胎、某趣、某识住、某有情居，或某有情众的意思。“有如是名”──即帝须(Tissa)或弗沙(Phussa)之名。“有如是姓”──是姓迦旃延或迦叶。这是依于忆念他自己的过去生的名与姓而说。如果他欲忆念于过去生时自己的容貌的美丑，或粗妙饮食的生活状态，或苦乐的多寡，或短命长寿的状况，亦能忆念，所以说“如是容貌……如是寿量”。此中：“如是容貌”──是白色或褐色。“如是食物”──是米肉饭或自然的果实等的食物。“受如是苦乐”──是享受各种身心或有欲无欲等的苦乐。“如是寿量”──是说我有一百岁的寿量，或八万四千劫的寿量。

“我于彼处死生于某处”──是我从那生、胎、趣、识住、有情居、有情众而死，更生于某生、胎、趣、识住、有情居、有情众之中的意思。“我亦于彼处”──是我在于那生、胎、趣、识住、有情居、有情众的意思。“有如是名”等与前面所说相同。可是“我于某处”的句子是说他次第回忆过去世的随意的忆念。“从彼处死”是转回来的观察，所以“生于此界”的句子是表示“生于某处”一句关于生起此生的前一生的他的生处。“我亦于彼处”等，是指忆念于他的现在生以前的生处的名与姓等而说。所以“我从彼处死，来生于此界”是说我从现世以前的生处死了，而生于此人界的某剎帝利家或婆罗门的家中。“如是”──即此的意思。“形相种姓”──以名与姓为种姓，以容貌等为形相。以名与姓是指有情帝须、迦叶的种姓，以容貌是指褐色白色的各种差别，所以说以名姓为种姓，以余者为形相。“忆念种种宿住”的意义是明白的。

宿住随念智论已毕。

五、死生智论

（彼如是心得等持……安住不动时、引导其心倾向于死生智。彼以超人的清净天眼，见诸有情死时生时，知诸有情随于业趣，贵贱美丑，幸与不幸。即所谓“诸贤！此等有情，具身恶行，具语恶行，具意恶行，诽谤诸圣，怀诸邪见，行邪见业。彼等身坏死后，生于苦界，恶趣，堕处，地狱。或者诸贤，此等有情，身具善行，语具善行，意具善行，不谤诸圣，心怀正见，行正见业。彼等身坏死后，生于善趣天界”。如是彼以超人的清净天眼，见诸有情死时生时，知诸有情随所造业，贵贱美丑，善趣恶趣）[161]25。

在论有情的死生智中，“死生智”──是死与生的智；即由于此智而知有情的死和生，那便是因为天眼智的意思。“引导其心倾向”──是引导及倾向他的遍作（准备）心。“彼”──即曾倾向他的心的比丘。其次于“天眼”等句中：和天的相似，故为“天（的）”。因为诸天之所以获得天的净眼，是由于行善业而生──没有胆汁痰血等的障碍，及解脱了随烦恼，所以虽然很远的所缘亦能领受。而此比丘，由于精进修习的力量，产生像天的净眼的智眼，所以说和天的类似故为“天”。又因依天住而得，自己亦依止天住故为“天”。又因把握光明而有大光辉故为“天”。又因能见壁等的那一边的色（物质）而成广大故为“天”。当知这是依于一切声论的解释。以见义故为“眼”，又因为行眼的工作如眼故为“眼”。由于见死与生为见清净[162]26之因故为“清净”。那些只见死而不见生的，是执断见的；那些只见生而不见死的，是执新有情出现见的；那些见死与生两种的，是超越了前面两种恶见的，所以说他的见为见清净之因。佛子是见死与生两种的。所以说由于见死与生为见清净之因故为“清净”。超过了人所认识的境界而见色，故为“超人的”，或者超过肉眼所见故为“超人的”。是故“彼以超人的清净天眼，见诸有情”，是犹如以人的肉眼（见），（而以天眼）见诸有情。

“死时生时”──那死的剎那和生的剎那是不可能以天眼见的，这里是说那些临终即将死了的人为“死时”，那些已取结生而完成其生的人为“生时”的意义。即指见这样的死时和生时的有情。“贱”──是下贱的生活家庭财产等而为人所轻贱侮蔑的，因为与痴的等流相应故。“贵”──恰恰与前者相反的，因为与不痴的等流相应故。“美”──是有美好悦意的容貌的，因为与不瞋的等流相应故。“丑”──是不美好不悦意的容貌的，因为与瞋的等流相应故，亦即非妙色及丑色之意。“幸”──是在善趣的，或者丰富而有大财的，因为与不贪的等流相应故。“不幸”──是在恶趣的，或者贫穷而缺乏饮食的，因为与贪的等流相应故。“随于业趣”──由他所积造的业而生的。

在上面的引文中：那“死时”等的前面的句子是说天眼的作用，这后面（知诸有情随于业趣）的句子是说随业趣智的作用。这是（天眼及随业趣智的）次第的生起法：兹有比丘，向下方的地狱扩大光明，见诸有情于地狱受大苦痛，此见是天眼的作用。他这样想：“此等有情行了什么业而受这样大的痛苦呢？”而他知道他们“造如是业而受苦”，则他生起了以业为所缘的智；同样的，他向上方的天界扩大光明，见诸有情在欢喜林，杂合林，粗涩林[163]27等处受大幸福，此见也是天眼的作用。他这样想：“此等有情行了什么业而受这样的幸福呢？”而他知道他们“造如是业”，则他生起了以业为所缘的智，这名为随业趣智。此智没有（与天眼智）各别的遍作（准备定），如是未来分智也是同样（没有与天眼智各别的遍作），因为这二种智都是以天眼为基础，必与天眼共同而成的。

“身恶行”等，恶的行，或因烦恼染污故，为“恶行”。由于身体的恶行，或者从身体而起的恶行（为身恶行）。其余的（口恶行及意恶行）也是一样。“具”──即足备。

“诽谤诸圣”──是说起陷害的欲望，以极端的恶事或以损毁他们的德来诽谤、詈骂、嘲笑于佛，辟支佛，佛的声闻弟子等诸圣者，乃至在家的须陀洹。此中：若说“这些人毫无沙门法，而非沙门”，是以极端的恶事诽谤。若说“这些人无禅、无解脱、无道、无果”等，是以损毁他们的德的诽谤。无论他是故意的诽谤，或无知的诽谤，两者都是诽谤圣者。（诽谤圣者）业重如无间（业），是生天的障碍及得道的障碍，然而这是可以忏悔的[164]28。为明了起见当知下面的故事：

据说，有一次，一位长老和一青年比丘在一村中乞食，他们在第一家获得一匙的热粥。这时长老正因腹内的风而痛。他想：“此粥与我有益，不要等它冷了，我便把它喝下去”。他便坐于一根人家运来放在那里准备作门柱的树干上喝了它。另一青年比丘则讨厌他说：“这位老人实在太饿了，他做了我们应该（感到）可耻（的事）！”长老往村中乞食回到寺里之后，对那青年比丘说：“贤者！你于教中有何建树？”“尊者，我是须陀洹。”“然而贤者，你不要为更高的道努力吧！”“尊师！什么缘故[165]29？”“因为你诽谤漏尽者。”他便向那长老求忏悔，而他的谤业亦得到宽恕。

因此无论什么人诽谤圣者，都应该去向他求忏悔，如果他自己是（比被谤的圣者）年长的，则应蹲坐说：“我曾说尊者这样这样的话，请许我忏悔！”如果他自己是年轻的，则应向他礼拜而后蹲坐及合掌说：“尊师！我曾说尊师这样这样的话，请许我忏悔！”如果被谤者已离开到别地方去，则他应自己去或遣门弟子等前去向圣者求忏悔。如果不可能自己去或遣门弟子等去，则应去他自己所住的寺内的比丘之前求忏悔，如果那些比丘比自己年轻，以蹲坐法，如果比自己年长，则以对所说的年长的方法而行忏悔说：“尊师，我曾说某某尊者这样这样的话，愿彼尊者许我忏悔。”虽无那本人的听许忏悔，但他也应该这样作。如果那圣者是一云水比丘，不知他的住处，也不知他往那里去，则他应去一智者比丘之前说：“尊师！我曾说某某尊者这样这样的话，我往往忆念此事而后悔，我当怎样？”他将答道：“你不必忧虑，那长老会许你忏悔的；你当安心。”于是他应向那圣者所行的方向合掌说：“请许我忏悔。”如果那圣者已般涅槃，则他应去那般涅槃的床的地方，或者前去墓所而行忏悔。他这样做了之后，便不会有生天的障碍及得道的障碍，他的谤业获得了宽恕。

“怀诸邪见”──是见颠倒的人。“行邪见业”──因邪见而行种种恶业的人，也是那些怂恿别人在邪见的根本中而行身业等的人。这里虽然以前面的“语恶行”一语而得包摄“诽谤圣者”，以“意恶行”一语而得包摄“邪见”，但更述此等（诽谤圣者及邪见）二语，当知是为了表示此二大罪之故。因为诽谤圣者是和无间业相似，故为大罪。即所谓[166]30：“舍利弗，譬如戒具足定具足及慧具足的比丘，即于现世而证圆满（阿罗汉果）。舍利弗，同样的，我也说：如果不舍那（诽谤圣者之）语，不舍那（诽谤圣者之）心，不舍那（诽谤圣者之）见，则如被（狱卒）取之而投地狱者一样的必投于地狱”。并且更无有罪大于邪见。即所谓[167]31：“诸比丘！我实未见其它一法有如邪见这样大的罪。诸比丘！邪见是最大的罪恶”。

“身坏”──是舍去有执受（有情）的五蕴。“死后”──即死后而取新生的五蕴之时；或者“身坏”是命根的断绝，“死后”是死了心以后。“苦界”等几个字都是地狱的异名。因为地狱无得天与解脱的因缘及缺乏福德之故，或因不受诸乐之故为“苦界”。因为是苦的趣──即苦的依处故为“恶趣”；或由多瞋及恶业而生的趣为“恶趣”。因为作恶者不愿意而堕的地方故为“堕处”；或因灭亡之人破坏了四肢五体而堕于此处故为“堕处”。因为这里是毫无快乐利益可说的，故为“地狱”。或以苦界一语说为畜界，因为畜界不是善趣故为苦界，又因有大威势故龙王等亦生其中故非恶趣。以恶趣一语说为饿鬼界，因为他不是善趣及生于苦趣，故为苦界及恶趣，但不是堕趣，因为不如阿修罗的堕趣之故。以堕趣一语说为阿修罗，因依上面所说之义，他为苦界及恶趣，并且因为弃了幸福而堕其处故为堕趣。以地狱一语说为阿鼻地狱等的种种地狱。“生”──是接近及生于彼处之义。

和上面所说的相反的方面当知为白分（善的方面）。但这是差别之处：此中以善趣一语包摄人趣，以天则仅摄天趣。此中善的趣故名“善趣”。在色等境界中是善是最上故为“天”。以“善趣及天的”一切都是破坏毁灭之义故为“界”。这是语义。

“以天眼”等是一切的结语。如是以天眼见是这里的略义。

想这样以天眼见的初学善男子，应作以遍为所缘及神通的基础禅，并以一切行相引导适合（于天眼智），于火遍、白遍、光明遍的三遍之中，取其任何一遍而令接近（于天眼智）；即令此遍为近行禅的所缘之境，增大它及放置它。然而这不是说在那里生起安止禅的意思，如果生起安止禅，则此遍便成为基础禅的依止，而不是为遍作（准备定）的依止了。于此等三遍之中，以光明遍为最胜，所以他应以光明遍或以其它二遍的任何一种为所缘；当依遍的解释中所说的方法而生起，并在于近行地上而扩大它；此遍的扩大的方法，当知亦如在遍的解释中所说[168]32。而且只应在那扩大的范围之内而见色。当他见色时，则他的遍作的机会便过去了。自此他的光明也消失了，在光明消失之时，亦不能见色。此时他便再入基础禅，出定之后，更遍满光明，像这样次第的练习，便得增强其光明。在他限定“此处有光明”的地方，光明便存在于此中，如果他终日地坐在那里见色，即得终日而见色。这譬如有人用草的火炬来行夜路相似。

据说一人用草的火炬来行夜路，当他的草的火炬灭了，则不见道路的高低。他把草的火炬向地上轻轻地一敲而再燃起来。那再燃的火炬所放的光明比以前的光明更大。如是再灭而再燃，太阳便出来了。当太阳升起时，则不需火炬而弃了它，可终日而行。

此中遍作（准备）时的遍的光明，如火炬的光明，当他见色时而超过了遍作的机会及光明消失时而不能见色，如灭了火炬而不见道路的高低。再入定，如敲火炬。再遍作而遍满更强的光明，如再燃的火炬的光明比以前的光明更大。在他限定之处所存在的强光，如太阳上升。弃了小光明而以强力的光明得以终日见色，如弃了火炬可终日而行。

在这里，当那比丘的肉眼所不能见的在腹内的，在心脏的，在地面底下的，在壁山墙的那一边的，在其它的轮围界的物质（色），出现于智眼之前的时候，犹如肉眼所见的一样，当知此时便是生起天眼了。这里面只有天眼能见，而没有前分诸心的。然而那天眼却是凡夫的危险。何以故？如果那凡夫决意“在某处某处有光明”，即能贯穿于那些地中、海中、山中而生起光明，他看见那里的恐怖的夜叉罗剎等的形色而生起怖畏，则散乱了他的心及惑乱了他的禅那。是故他于见色之时，当起不放逸之心。

这里是天眼的次第生起法：即以前面所说的（肉眼所见的）色为所缘，生起了意门转向心，又灭了之后，以彼同样的色为所缘，起了四或五的速行等，一切当知已如前说[169]33。这里亦以前分诸心有寻有伺的为欲界心，以最后的完成目的的心为第四禅的色界的心，和它同时生起的智，名为“诸有情的死生智”及“天眼智”。

死生智论已毕。

杂论五神通

主（世尊）是五蕴的知者，

已说那样的五神通，

既然明白了那些，

更应知道这样的杂论。

即于此等五神通之中，称为死生智的天眼，还有他的两种相联的智──名未来分智及随业趣智[170]34。故此等二神变及五神通曾说为七神通智。

现在为了不惑乱而说彼等的所缘的差别：

大仙曾说四种的所缘三法，

当于此中说明有七种神通智的存在。

这偈颂的意思是：大仙曾说四种的所缘三法。什么是四？即小所缘三法，道所缘三法，过去所缘三法，内所缘三法。于此（七智）中：

（一）神变智的所缘

神变智是依于小、大、过去、未来、现在、内及外的所缘等的七所缘而进行的。如何（进行）？（1）当那比丘令身依止于心并欲以不可见之身而行，以心力来转变他的身，安置其身于大心（神变心）之时，便得以身为所缘，因为以色身为所缘，所以是（神变智的）“小所缘”。（2）当令其心依止于身并欲以可见之身而行，以身力转变其心，安置他的基础禅心于色身之时，便得以心为所缘，因为以大心（色界禅心）为所缘，所以是（神变智的）“大所缘”。（3）因为他以过去曾灭的（基础禅）心为行缘，所以是（神变智的）“过去所缘”。（4）如在安置大界（佛的舍利）[171]35中的摩诃迦叶长老所决定于未来的是“未来所缘”。

据说，在安置佛的舍利时，摩诃迦叶长老作这样的决定：“在未来的二百十八年间（直至阿育王出现），这些香不失，这些花不萎，以及这些灯不灭”，一切都成为那样。

又如马护[172]36长老曾经看见在婆多尼耶住所的比丘众吃干食，便这样决定：“在每天午前，把这井内的泉水变成酪之味”，果然在午前吸的井水便是酪味，午后则为普通的水。

（5）当他令身依止于心及以不可见之身而行的时候，是（神变智的）“现在所缘”。（６）当他以身力转变他的心，或以心力转变他的身的时候，或者把他自己变为童子等的形态的时候，因为以他自己的身心为所缘，所以是（神变智的）“内所缘”。（7）当他化作外部的象、马等的时候，是（神变智的）“外所缘”。当如是先知神变智的进行是依于七所缘的。

（二）天耳界智的所缘

天耳界智是依于小、现在、内、外的所缘等的四所缘而进行的。如何（进行）？（1）因为那（天耳界智）是以声为所缘，声是有限的，所以是（天耳界智的）“小所缘”。（2）因为是依于现存的声为所缘而进行，所以是它的“现在所缘”。（3）当他听自己的腹内的声音的时候，是它的“内所缘”。（4）闻他人之声的时候为“外所缘”。如是当知天耳界智的进行是依于四所缘的。

（三）他心智的所缘

他心智是依于小、大、无量、道、过去、未来、现在、外的所缘等的八所缘而进行[173]37的。怎样（进行）呢？（1）知道在欲界的他人的心的时候，是它的“小所缘”。（2）知道色界无色界的心的时候，是它的“大所缘”。（3）知道果时为“无量所缘”。然而这里，凡夫是不知须陀洹的心的，须陀洹亦不知斯陀含之心，乃至（阿那含）不知阿罗汉之心，可是阿罗汉则知一切的心。即证得较高的人可以知道较低的人的心，应该了解这一个特点。（4）以道心为所缘时，是“道所缘”。（5）知道过去七日间及（6）未来七日间的他人的心时，是“过去所缘”及“未来所缘”。

（7）什么是他心智的“现在所缘”？现在有三种：剎那现在，相续现在，一期现在。关于这些的（一）得至生，住，灭（的三心剎那）的是“剎那现在”。（二）包摄一或二相续时间的是“相续现在”。即如一个曾在黑暗中坐的人，去到光明之处，他不会即刻明了所缘的，到了明了所缘的中间，当知是一或二相续的时间。一个在光明的地方出行的人，初入内室，也不会迅速明了于色的，到了明了于色的中间，当知是一或二相续的时间。如站在远处的人，看见浣衣者的手（以棍打衣）的一上一下及见敲钟击鼓的动作，也不会即刻闻其声，等到听到那声音的中间，当知亦为一或二相续的时间。这是《中部》诵者的说法。然而《相应部》诵者则说色相续及非色相续为二相续，如涉水而去者，那水上所起的波纹趋向岸边不即静止；从旅行回来的人，他的身上的热不即消退；从日光底下而来入室的人，不即离去黑暗；在室内忆念业处（定境）的人，于日间开窗而望，不即停止他的目眩；这便是色相续。二或三速行的时间为非色相续。他们说这两种为相续现在。（三）限于一生的期间为“一期现在”。关于此意，曾在《贤善一夜经》[174]38中说：“诸君！意与法二种为现在。于此现在，而识为欲贪结缚，因为欲贪结缚之故，而识喜于现在。因欢喜于彼，故被吸引于现在诸法”。这三现在中，相续现在，于义疏中说；一期现在，于经中说。

也有人（指无畏山的住者）说，这里面的剎那现在心是他心智的所缘。什么道理呢？因为神变者与其它的人是在同一剎那中生起那心的。这是他们的譬喻：譬如一手握的花掷上虚空，则花与花梗与梗必然相碰，当他忆念许多群众的心说“我要知他人的心”的时候，则必定会在生的剎那或住的剎那或灭的剎那由（他自己的）一心而知另一人的心。然而这种主张是义疏所破斥的：“纵使有人忆念百年千年，而那念的心和知的心两者也不会同时的，因为转向（念的心）和速行（知的心）的处所及所缘的状态都是不同的，有了这些过失，所以他们的主张不妥”。

当知应以相续现在及一期现在为他心智的所缘。此中自那现存的速行的经过（路）或前或后的二三速行的经过（路）的时间是他人的心，那一切名相续现在，《相应部》的义疏说：“一期现在只依速行时说”这是善说。那里的说明如下：“神变者欲知他人的心而忆念，以那转向的剎那现在心为所缘之后，并且同灭了。自此起了四或五的速行心。这最后的速行是神变心，其它的三或四的速行是欲界心。那一切（的速行心），都是以那灭了的（转向）心为所缘，没有各别的所缘，是依一期为现在所缘之故。虽然于同一所缘，但只有神变心而知他人的心，不是别的心（转向心及欲界的速行心等），正如于眼门，只有眼识而见色，并非其它”。如是这他心智是以相续现在及一期现在的现在为所缘。或者因为相续现在亦摄入于一期现在中，所以只依一期现在的现在为那他心智的所缘。（8）以他人的心为所缘，所以是它的“外所缘”。如是当知他心智的进行是依于八所缘的。

（四）宿住随念智的所缘

宿住智是依于小、大、无量、道、过去、内、外、不可说所缘的八所缘而进行的。怎样（进行）呢？（1）这宿住智随念于欲界的五蕴之时，是它的“小所缘”。（2）随念于色界无色界的诸蕴之时，是它的“大所缘”。（3）随念于过去的自己的和他人的修道及证果之时，是它的“无量所缘”。（4）仅随念于修道之时，是它的“道所缘”。（5）依此宿命智决定的是它的“过去所缘”。

这里虽然他心智及随业趣智也有过去所缘，可是他心智只能以七日以内的过去心为所缘，而且这他心智亦不知其它诸蕴（色受想行）及与（五）蕴相关的（名姓等）；又（前面所说的他心智的道所缘）因为是与道相应的心为所缘，故以绮丽的文词而说道所缘。其次随业趣智亦只以过去的思（即业）为它的缘。然而宿住智则没有任何过去的诸蕴及与诸蕴相关的（名姓等）不是它的所缘的；而它对于过去的蕴及与蕴有关的诸法，正如一切智一样。当知这是它们（他心智，随业趣智，宿住智）的差别。上面是义疏的说法。

可是《发趣论》[175]39则说：“善蕴是神变智、他心智、宿命随念智、随业趣智及未来分智的所缘”，所以其它的四蕴也是他心智及随业趣智的所缘。不过这里的随业趣智是以善及不善的诸蕴为所缘。

（6）（宿命智）随念于自己的诸蕴之时，是它的“内所缘”。（7）随念于他人的诸蕴之时，是它的“外所缘”。（8）例如忆念“过去有毗婆尸世尊，他的母亲是盘头摩帝，父亲是槃头摩”[176]40等，他以这样的方法随念于名、姓、地与相等之时，是它的“不可说所缘”。当然这里的名与姓是和蕴连结及世俗而成的文义，不是文字的本身。因为文包摄于声处，所以是有限的（小所缘）。即所谓[177]41：“词无碍解有小所缘”。这是我们所同意的见解。如是当知宿住智的进行是依于八所缘的。

（五）天眼智的所缘

天眼智是依于小、现在、内及外所缘的四所缘而进行的。怎样（进行呢）？（1）那天眼智以色为所缘，因为色是有限的，所以是它的“小所缘”。（2）于现存的色而进行，所以是它的“现在所缘”。（3）见自己的腹内的色时，是它的“内所缘”。（4）见他人的色时，是它的“外所缘”。如是当知天眼智的进行是依于四所缘的。

（六）未来分智的所缘

未来分智是依于小、大、无量、道、未来、内、外及不可说所缘的八所缘而进行的。怎样呢？（1）那未来分智知道“此人未来将生于欲界”时，是它的“小所缘”。（2）知道“此人将生于色界或无色界”时，是它的“大所缘”。（3）知道“他将修道和证果”时，是它的“无量所缘”。（4）只知道“他将修道”时，是它的“道所缘”。（5）依它的常规是决定有它的“未来所缘的”。

这里虽然他心智也有未来所缘，可是他心智只能以七日以内的未来心为所缘，并且它亦不知其它的诸蕴（色受想行）或与诸蕴相关的（名姓等）。而这未来分智和前面所说的宿住智一样，则没有任何在未来的不是它的所缘的。（6）知道“我将生于某处”时，是它的“内所缘”。（7）知道“某人将生于某处”时，是它的“外所缘”。（8）知道“有弥勒世尊将出现于未来，须梵摩婆罗门将是他的父亲，梵摩婆帝婆罗门女将是他的母亲等”，[178]42像这样的知道名姓等的时候，依宿住智所说的方法，是它的“不可说所缘”。如是当知未来分智的进行是依于八所缘的。

（七）随业趣智的所缘

随业趣智是依于小、大、过去、内及外所缘的五所缘而进行的。怎样呢？（1）那随业趣智知道欲界的业时，是它的“小所缘”。（2）知道色界及无色界的业时，是它的“大所缘”。（3）知道过去时，是它的“过去所缘”。（4）知道自己的业时，是它的“内所缘”。（5）知道他人的业时是它的“外所缘”。如是当知随业趣智的进行是依于五所缘的。在这里，关于说内所缘及外所缘，当有时知内有时知外之时，亦说是“内外所缘”。

※为善人所喜悦而造的清净道论，完成了第十三品，定名为神通的解释。

第十四 说蕴品

慧的总说

现在，这比丘，进一层的完满了修定，并由神通而证得了（定的）功德，既已修习完成在解释

住戒有慧人

修习心与慧

的偈颂中于“心”的名目[179] 之下的定的一切行相，此后即应修慧。然而那“慧”（在偈中）却说得这样简单，认识尚且不易，何况修习？是故为了详示修法，先提出这些问题：

一、什么是慧？

二、什么是慧的语义？

三、什么是慧的相、味、现起、足处？

四、慧有几种？

五、当如何修习？

六、什么是修慧的功德？

解答如下：

一、什么是慧

慧有多种多样。如果一开头便去说明[180] 一切来作详细的解答，不但不能达到其说明的目的，反使更陷于混乱。为了这种关系，所以我在这里只说“与善心相应的观智”为慧。

二、什么是慧的语义

以了知之义为慧。这了知是什么？是和想知及识知的行相有别的各种知。即想、识、慧虽然都是以知为性，可是，想──只能想知所缘“是青是黄”，不可能通达“是无常是苦是无我”的特相；识──既知所缘“是青是黄”，亦得通达特相，但不可能努力获得道的现前；慧──则既知前述的（青黄等）所缘，亦得通达特相，并能努力获得道的现前。

例如一位天真的小孩，一位乡村的人，一位银行家。当三人看见一堆放在柜台上的货币，那天真的小孩，只知道货币的色彩长短[181] 方圆，却不知它是人们认为可以利用受用的价值；那乡村的人，既知色彩等状，亦知它是人们认为可以利用受用的价值，但不知是真是假及半真半假的差别；那银行家，则知一切行相，因为他知道，所以无论看货币的色，闻其敲打之声，嗅其气，尝其味，及以手拿其轻重，都能知道；并且晓得那是在某村某市某城或在某山某河岸及由某某造币师所铸造。

由这个例子当知（想识慧的区别）如是，因为想，只知于所缘所表现的青等的行相，所以如天真的小孩所看见的货币。因为识，既知青等的所缘的行相，亦得通达特相，所以如乡村的人所看见的货币。因为慧，既知青等的所缘的行相及通达特相之后，更能获得道的现前，所以如银行家所看见的货币。是故当知和想知及识知的行相有别的各种知，是这里的了知。有关于此，所以说：“以了知之义为慧”。有想与识之处，不一定会有此慧的存在。可是有慧存在时，则不和想及识分别，因为它们那样微细难见，实在不得作这样的分别：“这是想，这是识，这是慧”，所以尊者那伽斯那（即那先或龙军）说[182] “大王，世尊曾为难为之事”。“尊师那伽斯那，什么是世尊为所难为之事？”“大王，世尊曾为难为之事，即他对于一所缘而起的非色的心与心所法作这样的分别说：这是触，这是受，这是想，这是思，这是心”。

三、什么是慧的相、味、现起、足处

这“慧”以通达诸法的自性为（特）相，以摧破覆蔽诸法自性的痴暗为味（作用），以无痴为现起（现状），因为这样说[183] “等持（入定）之人而得如实知见”，所以定是（慧的）足处（近因──直接因）。

四、慧有几种

（一）先以通达诸法自性的相为一种。

（二）（1）以世间与出世间为二种。（2）同样的以有漏及无漏等，（3）以名与色的差别观，（4）以喜俱及舍俱，（5）以见地及修地为二种。

（三）（1）以思、闻、修所成为三种。（2）同样的以小、大、无量的所缘，（3）以（善的）入来，（恶的）离去及方便的善巧，（4）以内住等为三种。

（四）（1）依于四谛的智为四种。（2）依四无碍解为四种。

　　（一）（一法）这里面的第一种分类的意义是明了的。

　　（二）（二法）于二种分类中：（1）（世间慧、出世间慧）与世间的道相应的慧为“世间慧”，与出世间的道相应的慧为“出世间慧”。如是以世间出世间为二种。

　　（2）（有漏慧、无漏慧）在第二的二法中，以有诸漏为所缘的慧为“有漏慧”，无彼等所缘的慧为“无漏慧”，此等（有漏慧无漏慧）的意义也是世间出世间慧。亦可以同样的说：与漏相应的慧为有漏慧，与漏不相应的慧为无漏慧。如是以有漏无漏为二种。

　　（3）（名差别慧、色差别慧）在第三的二法中，欲修毗钵舍那（观）的人，依于四种非色蕴差别的慧为“名差别慧”。依于色蕴的差别的慧为“色差别慧”。如是依于名与色的差别的慧为二种。

　　（4）（喜俱慧、舍俱慧）在第四的二法中，于欲界的二善心[184] 及于五种禅中前四禅的十六道心[185] 中的慧为“喜俱”。于欲界的二善心[186] 及于第五禅的四道心中的慧为“舍俱”。如是依喜俱舍俱为二种。

　　（5）（见地慧、修地慧）在第五的二法中，第一（须陀洹）道的慧为“见地慧”。其它的（斯陀含、阿那含、阿罗汉）三道的慧为“修地慧”。如是依见修之地为二种。

　　（三）（三法）于三法中：（1）（思、闻、修所成慧）在第一的三法，不闻他教而获得的慧──因为是由于自己的思惟而成，所以是“思所成（慧）”。闻他教而获得的慧──因为由闻而成，所以是“闻所成（慧）”。无论依那一种修习而成及证安止的慧，是“修所成（慧）”。即如这样说[187] ：“此中：什么是思所成慧，即于从事瑜伽的事业之时，或于从事瑜伽的工巧（技术）之时，或于从事瑜伽的学术之时的业自性慧或谛随顺慧──如色是无常，受……想……行……识是无常等这样的随顺的忍、见、意欲、觉慧、见解、法虑忍（都是慧的别名）──不闻他教而获得，故名为思所成慧。……乃至闻他教而获得，故名为闻所成慧。入定者的一切慧都是修所成慧”。

　　（2）（小所缘慧、大所缘慧、无量所缘慧）在第二的三法中：缘于欲界法而起的慧为“小所缘慧”。缘于色、无色界法而起的慧为“大所缘慧”。这两种是世间的毗钵舍那（观）。缘于涅槃而起的慧为“无量所缘慧”。这是出世间的毗钵舍那。如是依小、大、无量所缘为三种。

　　（3）（入来善巧慧、离去善巧慧、方便善巧慧）在第三的三法中：入来是增长的意思。因为断其不利的及生起有利的，所以有两方面。有那样的善巧，是“入来善巧”。即所谓[188] ：“这里，什么是入来善巧？于此等诸法作意者，未生的诸不善法令不生，已生的诸不善法令断。或于此等诸法作意者，未生的诸善法令生，已生的诸善法使其增长，广大，增修而达圆满。在这里面的慧、了知……乃至无痴、择法、正见、是名入来善巧”。其次离去是不增长的意思，那也有两方面：即断其有利的及生起不利的。有那样的善巧，是“离去善巧”。即所谓[189] ：“这里什么是离去善巧？于此等诸法作意者，未生的诸善法不生[190] 等等”。其次在一切处，于诸法的成因的方便中所即刻而起即座而生的善巧，为“方便善巧”。所谓[191] ：“一切处的方便慧为方便善巧”。如是依入来，离去，方便善巧为三种。

　　（4）（内住慧、外住慧、内外住慧）在第四的三法中：取自己的诸蕴来勤修的观慧，是“内住慧”。取他人的诸蕴或取与根不相连的外色（物质）来勤修的观慧，是“外住慧”。取（内外）二者来勤修的观慧，是“内外住慧”。如是依内住等为三种。

　　（四）（四法）在四法中：（1）（四谛智）在第一的四法中：缘苦谛而起的智为“苦智”。缘苦集而起的智为“苦集智”。缘苦灭而起的智为“苦灭智”。缘苦灭道而起的智为“苦灭道智”。如是依于四谛智而有四种。

　　（2）（四无碍解）在第二的四法中：四无碍解，即于义等来区别的四智。即如这样说[192] “对于义的智为义无碍解。对于法的智为法无碍解。对于法的词的智为词无碍解。对于诸智的智为辩无碍解”。这里的“义”──略说与“因的果”是同义语。因为因的果是从于因而得到达，故名为义。若区别的说，当知任何从缘所生的，涅槃，所说之义，异熟，唯作[193] 等的五法为义。那观察于义[194] 者之区别于义的智，为“义无碍解”。“法”──略说与“缘”是同义语；因为缘能处置、能起、或使得达种种效果，故名为法。若区别的说，当知任何生果及它的因，圣道，说的善，不善等的五法为法。那观察于法者之区别于法的智，为“法无碍解”。这意义在阿毗达摩中[195] 曾以这样的方法显示分别：“于苦的智是义无碍解。于苦集的智是法无碍解。[196] 于苦灭的智是义无碍解。于苦灭道的智是法无碍解。于因的智是法无碍解。于因之果的智是义无碍解。在于彼等已生、已成、已发生、已起[197] 、已生起、已现前的诸法中的智是义无碍解。从彼等诸法而此等诸法已生、已成、已发生、已起、已现前，于彼等诸法中的智是法无碍解。……于老死的智是义无碍解。于老死的集的智是法无碍解……乃至于行灭的智是义无碍解。于行灭之道的智是法无碍解……兹有比丘知法──修多罗，祗夜……乃至毗陀罗──是名法无碍解。对于所说之（法的）义，他知解‘这是所说之（法的）义’，是名义无碍解……什么诸法是善？在欲界善心生起之时……乃至此等诸法是善。于此等诸法的智是法无碍解。于彼等异熟的智是义无碍解”等。那里“于法的词的智”一句中：即在于此义和法中的自性词（自然的文法），不变的用语，在用它来叙说及讲述的时候，听到那所叙所说及所讲的，能于被称为法的词的自性词──摩竭陀语，一切有情的根本语──作如是区别“这是自性词，这是非自性词”的智，是“词无碍解”；即是说获得词无碍解的人，听到“派素（触），唯达难（受）”等语，知道“这是自性词”；听到“派沙，唯达那”[198] 等语，知道“这是非自性词”。“于诸智中的智”──即以一切智为所缘而观察者的以智为所缘的智，或于如上述的（义法词无碍解）三智中依它们的（所缘之）境及作用等的详细方法的智，是“辩无碍解”的意义。

此等四无碍解分为有学地及无学地二处。此中上首弟子[199] 及（八十）大声闻的（无碍解）是属于无学地的区域；如阿难长老，质多居士，昙弥迦优婆塞，优婆离居士，久寿多罗优婆夷等的（无碍解）是属于有学地的区域。如是区分为二地的此等（四无碍解），是依于证、教、闻、问及宿行五种行相而得明净的。这里的“证”──是证得阿罗汉果。“教”──是研究佛语。“闻”──是恭求闻法。“问”──是抉择圣典及义疏中的难句和义句的议论。“宿行”──曾于过去诸佛的教内往复勤修，直至随顺种姓[200] 附近及为毗钵舍那（观）的修行。

他人说：

宿行博学与方言，

圣教遍问与证得，

亲近良师及善友，

是为无碍解之缘。

此中：“宿行”──如前述。“博学”──是精通各种学问和工巧（艺术）。“方言”──即精通一百零一种地方的语言，特别是善巧于摩竭陀语。“圣教”──至少亦得研究譬喻品[201]23的佛语。“遍问”──甚至为抉择一偈之义而问。“证得”──是证得须陀洹果……乃至阿罗汉果。“良师”──即亲近多闻智慧的诸师。“善友”──即获得那样（多闻智慧）的朋友。这里，诸佛与辟支佛是依于宿行及证得而成就无碍解的。诸声闻则依此等[202]24一切的原因（而得无碍解的）。

为得无碍解不修特殊的业[203]*2处[204]25修习。但诸有学在证得有学果的解脱之后，诸无学在证得无学果的解脱之后而获得无碍解。犹如诸如来的十力（唯证佛果而成就）相似，诸圣者的无碍解唯证圣果而得成就。有关于这样的无碍解，所以说依四无碍解而有四种。

五、当如何修习

这里（一）蕴，（二）处，（三）界，（四）根，（五）谛，（六）缘起等种种法是慧的地。（一）戒清净，（二）心清净的二种清净是慧的根。（一）见清净，（二）度疑清净，（三）道非道智见清净[205]26 ，（四）行道智见清净，（五）智见清净的五种清净是慧的体。是故应以学习遍问而熟知于（慧的）地的诸法[206]27 ，而成就（慧的）根的二种清净之后及为完成（慧的）体的五清净而修慧。这是略说（慧的修习）。次当广说。

慧地之一──五蕴的解释

先说“（一）蕴（二）处（三）界（四）根（五）谛（六）缘起等的种种诸法是慧的地”：这里的“蕴”即五蕴：（一）色

蕴，（二）受蕴，（三）想蕴，（四）行蕴，（五）识蕴。

（一）色蕴

此中，有任何寒冷等坏相之法，当知一切总括为“色蕴”。虽然此色依坏相说只有一种，但因为（大）种及所造的区别，所以有二种。此中的“大种色”，即地界、水界、火界、风界的四种。它们的相、味及现起，已在“四界差别”[207]28 中说过；而说它们的足处（直接因），则它们都以（自己以外的）其余三界为足处。“所造色”有二十四种：（一）眼、（二）耳、（三）鼻、（四）舌、（五）身、（六）色、（七）声、（八）香、（九）味、（十）女根、（十一）男根、（十二）命根、（十三）心所依处、（十四）身表、（十五）语表、（十六）虚空界、（十七）色轻快性、（十八）色柔软性、（十九）色适业性、（二十）色积集、（二十一）色相续、（二十二）色老性、（二十三）色无常性、（二十四）段食。

　　（1）（释二十四所造色）此中：[208]29 （一）“眼”──以应与色接触的种净[209]30 为（特）相，或以欲见因缘的业等起的种净为（特）相。以牵引（眼识）于色中为味（作用）。以保持眼识为现起（现状）。以欲见因缘的业而生的（四大）种为足处（直接因）。

（二）“耳”──以应与声接触的种净为相，或以欲闻因缘的业等起的种净为相。以牵引（耳识）于声中为味。以保持耳识为现起。以欲闻因缘的业而生的（四大）种为足处。

（三）“鼻”──以应与香接触的种净为相，或以欲嗅因缘的业等起的种净为相。以牵引（鼻识）于香中为味。以保持鼻识为现起。以欲嗅因缘的业而生的（四大）种为足处。

（四）“舌”──以应与味接触的种净为相，或以欲尝因缘的业等起的种净为相。以牵引（舌识）于味中为味。以保持舌识为现起。以欲尝因缘的业而生的（四大）种为足处。

（五）“身”──以应与所触接触的种净为相，或以欲触因缘的业等起的种净为相。以牵引（身识）于所触中为味。以保持身识为现起。以欲触因缘的业而生的（四大）种为足处。

然而有人（指大众部）说：眼是火的成分多的诸大种的净（根）。耳、鼻、舌（次第的）是风、地、水的成分多的诸大种的净（根）。身是一切（大种平均）的净（根）。其它的人又说：眼是火的成分多的（诸大种的净根），耳、鼻、舌、身（次第的）是虚空、风、水、地的成分多的（大种的净根）。那么，应该反问他们说：“请拿经典来为证”！自然他们是找不到那样的经的。但有人将指出他们的这样的理由：“因为助以火等的德的色等而见故”[210]31 。那么，再反问他们说：“谁说那色等是火等之德？”于诸大种中实不可能作那样的简别说：“那大种有那样的德，这大种有这样的德”。此时他们又说：“正如你们所主张的地等有支持等的功能，因为是在各种元素（物质形成的色聚）中的某大种的成分较多的缘故，如是于火等成分较多的元素中而见色等的成分较多之故，你应该同意这“色等是彼（火）等的德”的主张。这样当再反驳他们说：“（你说香是属于地、色是属火）那么，如果那地（界）的成分多的绵的香是胜过水（界）的成分多的香水的香的话，如果那冷水的色彩是减少于火（界）的成分较多的热水的色彩的话，则我们承认你的主张；可是这两种都不可能发生，所以你必须放弃（眼等的差别是）此等所依的大种的差别的说法。例如于一色聚的大种虽无差别，但大种的色与味等则互相各别，如是差别，虽无别的原因，但说眼净等（相异）”。然而那眼耳等怎么会互相的不同？只有业是它们的差别的原因。因为业的差别，所以有此等（眼、耳等）的差别，并非因大种的差别之故。即如古人说：“如果大种有差别时，则无净（根）生起，因为净（根的大种）是相等而非相异”。由于业的差别之故，所以于此等（眼等）的差别中，眼与耳的取境在不必到达于境时，因为它们的识起于不依附于自己的所依的境（声色）中之故；鼻、舌和身的取境在到达于境时，因为它们的识起于依附于自己的所依的境中之故。

[211]32 其次于这（眼等五种之）中的“眼（根）”，世人称呼那像青莲的花瓣而围以黑睫毛及呈有黑白色的圆球为眼，即在于那全体的眼（球）而围以白圆圈之内的黑眼珠的中央前面──那站在面前的人的身体形像所映现的地方，它遍满眼膜，好像渗透了油的七个绵膜（灯芯），由四界的保持（地）粘结（水）成熟（火）动摇（风）四种作用的资助，好像剎帝利王族的孩子由四位保姆的抱、浴、着饰、打扇的四种工作所保护，由时节（寒暑等的自然现象），心和食所支持，由寿所保护，由色香味等所随从，不过于虱的头那么大，它恰好是眼识等处的所依和门（是认识的入口）。正如法将（舍利弗）说：

由于眼净， 随观诸色，

既小而细， 如虱之头。

“耳（根）”──[212]33 在全体的耳腔之内，即在那掩有薄薄的黄毛犹如指套的形状的地方，由前面所说的四界的资助，由时节、心和食的支持，由寿所保护，由色等所随从，它恰好是耳识等处的所依与门。

“鼻（根）”──在全体的鼻孔之内那如山羊足的形状的地方，它的资助、支持、保护、随从，已如前述，它恰好是鼻识等处的所依和门。

“舌（根）”──在全体的舌的中央的上部，即在那像莲的花瓣的前部的形状的地方，它的资助、支持、保护、随从，已如前述，它恰好是舌识等的所依和门。

“身（根）”──存在于身体之中有执受色（有神经的部分）的一切处，如油脂遍在绵布中相似，成为如前面所述的资助、支持、保护、及随从的对象，它恰好是身识等的所依和门。

正如蛇、鳄[213]34 、鸟、狗、野干之对于蚁塔、水、虚空、村落、墓场，各各有它自己的境域，而这些眼等之对于色等亦各有它们自己的境域。

于诸根以外的其它的色等之中[214]35 ：（六）“色”──有刺眼的特相。有为眼识之境的味（作用）。以它存在的范围为现起（现状）。以四大种为足处（直接因）。如色的解说亦可应用其它的一切所造色；以下仅说它们的不同之处。这色依青黄等有多种。

（七）“声”──有刺耳的特相。有为耳识之境的味。以它存在的范围为现起。此声依大鼓小鼓等有多种。

（八）“香”──有扑鼻的特相。有为鼻识之境的味。以它存在的范围为现起。它有根香及木髓之香等多种。

（九）“味”──有刺舌的特相。有为舌识之境的味。以它存在的范围为现起。它有根味及干味等多种。

（十）“女根”──有女性的特相。有显示是女的味。是女的性、相貌、行为、动作的原因为现起。

（十一）“男根”──有男性的特相。有显示是男的味。是男的性、相貌、行为、动作的原因为现起。而此（男女根）二者亦遍在全身，犹如身净（根）。然而不得说是“在身净所在之处”或“在身净不在之处”。男女根没有混杂之处，犹如色与味等相似。

（十二）“命根”──有守护俱生色的特相。有使它们（俱生色）前进的味。使他们的维持为现起。以应存续的大种为足处。虽然（命根）有守护（俱生色）的特相等，但必须有俱生色的剎那它才能守护，正如水的保护莲华相似。虽然它们各有它们自己的生起之缘，然而（命根）保护（它们），正如保姆的保护孩子相似。（命根）自己当与进行之法结合而进行，正如船长和船相似。它不能在（俱生色）破坏了以后而自己进行，因为没有了使它进行之法存在的缘故。它不能存在于（俱生色的）破坏的剎那，因为它自己也破坏的缘故，正如油尽的灯芯，不能保持灯焰一样。因为（命根）已在上述（的俱生色）的剎那完成了它的工作，当知这并不是说它没有守护及令其进行和存续的能力。

（十三）“心所依处”──有为意界及意识界依止的特相。有保持彼等二界的味。以运行彼等为现起。它在心脏之中，依止血液而存在，如在“论身至念”[215]36 中已说。由四大种的保持等的作用所资助，由时节及心和食所支持，由寿所守护，恰好为意界意识界及与它们相应的诸法的所依处。

（十四）“身表”──是由于从心等起的风界所转起的往（还屈伸）等，以俱生色身的支持保持和动的缘的变化行相。有表示自己的意志的味。为身的动转之因是现起。从心等起的风界是足处。而此（身表）因为由于身的动转而表明意志之故，并且它自己亦称为身动转，因为由身而表（意志）之故，是名身表。当知往（还屈伸）等的转起，是因为身表的动及时节生等（的诸色）与心生的诸色亦结合而动之故。

（十五）“语表”──是由于从心等起的地界中的有执受色（唇喉等）的击触之缘而转起种种语的变化的行相。有表示自己的意志的味。为语音之因是现起。以从心等起的地界（唇喉等）为足处。而此（语表）因为由于语音而表明意志之故，并且它自己亦称为语音[216]37 ，因为由语而表（意志）之故，是名语表。譬如看见在森林之中，高悬于竿头之上的牛头骨等的水的标帜，便知道“这里有水”，如是把握身的动转及语音而知身表和语表。

（十六）“虚空界”──[217]38 有与色划定界限的特相。有显示色的边际的功用（味）。以色的界限为现状（现起）；或以（四大种）不接触的状态及孔隙的状态为现状。以区划了的色为近因（足处）。因为由这（虚空界）区划了色，我们才起了“这是上这是下这是横度”的概念。

（十七）“色轻快性”──有不迟钝的特相。有除去诸色的重性的功用。以（色的）轻快转起为现状。以轻快的色为近因。

（十八）“色柔软性”──有不坚固的特相。有除去色的坚硬性的功用。以不反对（色的）一切作业为现状。以柔软的色为近因。

（十九）“色适业性”──有使身体的作业随顺适合工作性的特相。有除去不适合于作业的功用。以不弱力的状态为现状。以适业的色为近因。

此等（色轻快性、色柔软性、色适业性）三种并不互相舍弃的。虽然如是，当知亦有这样的差别：譬如无病的健康者，那色的轻快性、不迟钝、种种轻快迅速的转起，是从反对令色迟钝的界的动乱的缘所等起的，这样的色的变化为“色轻快性”。其次如善鞣的皮革，那色的柔软性，能于一切种种的作业中得以自由柔顺，是从反对令色硬化的界的动乱的缘所等起，这样的色的变化为“色柔软性”。其次如善炼的黄金，那色的适业性，随顺于身体的种种作业是从反对令诸身体的作业不随顺的界的动乱的缘所等起的，这样的色的变化为“色适业性”。

（二十）“色积集”──有积聚的特相。有从诸色的前分而令出现（现在）的功用。以引导为现状，或以（色的）圆满为现状。以积集的色为近因。

（二十一）“色相续”──有（色的）转起的特相。有随顺结合的功用。以不断为现状。以令随顺结合的色为近因。

这（色积集和色相续）二者与“生色”为同义语，然而（生的）行相有多种之故，所以依照化导方面而略举积集和相续的要目。因为不是义有多种之故，所以只就此等的句来详为解说[218]39 ：“（色等诸）处的积聚，是色积集；那色的积集，是色的相续”。但在义疏中说：“积聚是生起，积集是增长，相续是转起”。并且举一譬喻说：“犹如在河岸旁边掘一穴，水涌上来的时候为积聚──生起，水充满时如聚集──增长，水溢出时如相续──转起”。说了譬喻之后又说：“这是怎么说的呢？以处而说积聚，以积聚而说为处”。是故诸色在最初生起的为积聚；在他们以后生起的其他──因为他们的生起是以增长的行相[219]40 而现起，故说“积集”；在此等之后而生起而再再生起的其它──因为他们的生起是以随顺结合的行相而现起，故说“相续”。

（二十二）“色老性”[220]41 ──有色的成熟的特相。有引导（色的坏灭）的功用。犹如陈谷，虽然不离色的自性，但已去新性是它的现状。以曾经成熟了的色为近因。如牙齿的脱落等，是显示齿等的变化，所以说这（色老性）是“显老”。非色法的老，名为“隐老”；那隐老则没有这表面的变化。在地、水、山、月、太阳等的老（亦无可见的变化），名为“无间老”。

（二十三）“色无常性”──有（色的）坏灭的特相。有（色的）沉没的作用。以（色的）灭尽为现状。以受坏灭的色为近因。

（二十四）“段食”──有滋养素的特相。有取色（与食者）的作用。以支持身体为现状。以作成一团团当取而食的食物为近因。而此段食与维持有情的营养素是一同义语。

上面所说的色都是来自圣典的。然而义疏中还说有力色、成色、生色、病色，并有人（无畏山住者）更说眠色。提示了这些其它的色之后，再引[221]42 “确实的，你是牟尼正觉者，你已没有了诸盖”等的句子，否定了“眠色”[222]43 。在别的诸色中：“病色”则包摄于（色）老性及无常性中，“生色”则包摄于积集和相续中，“成色”则包摄于水界中，“力色”则包摄于风界中[223]44 。所以在此等色中，结论则一种也不能各别的存在。

上面的二十四种所造色，并前面已说的四大种，合为二十八种色，不少也不多。

　　（2）（色的一法乃至五法）（一法）这一切色依一种说：即是（一）非因，（二）无因，（三）与因不相应的，（四）有缘的，（五）世间的，（六）有漏的。

　　（二法）依二种说：即是（一）内与外，（二）粗和细，（三）远和近，（四）完与不完，（五）净色及非净色，（六）根与非根，（七）有执受与非执受。在这里面：（一）眼、耳、鼻、舌、身等五种，因为是依于自己的身体而转起之故为“内”；其余的（二十三种）由于外故为“外”。（二）眼等九种[224]45 和（四界中）除了水界以外的三界的十二种，由接触而取故为“粗”；其它的因为相反故为“细”。（三）那细的色甚难察知其自性故为“远”；其余的容易察知其自性故为“近”。（四）四界及眼等十三种[225]46 并段食的十八种色，因为超越区划，变化，相，性，而得把握自性故为“完（色）”；其余的相反故为“不完（色）”。（五）眼等五种而取色等之缘，犹如镜面一样的明净故为“净色”；其它的与此相反，故为“非净色”。（六）五净色及女根（男根、命根）等三种共以增上之义而为“根”；余者相反故为“非根”。（七）在后面要说的业生色，由业所执受故为“有执受”，余者相反故为“非执受”。

　　（三法）更于一切色。依有见及业生等的三法为三种。此中：（一）（十三种）粗色中的色，为“有见有对”，余者为“无见有对”；一切细色则为“无见无对”。如是先依有见等的三法为三种。（二）次依业生等的三法为三种，即从业而生的色为“业生”；从别的缘生的色为“非业生”；不从任何而生的为“非业生非非业生”。（三）从心而生的为“心生”；从别的缘生的为“非心生”；不从任何而生的为“非心生非非心生”。（四）从食而生的为“食生”；从别的缘生的为“非食生”：不从任何而生的为“非食生非非食生”。（五）从时节而生的为“时生”；从别的缘生的为“非时生”；不从任何而生的为“非时生非非时生”。如是依业生等三法为三种。

　　（四法）更就（色的）见等，色色等，依处等的四法为四种。此中：（一）色处是所见之境，故为可“见”的；声处是所闻之境，故为可“闻”的；香、味、触处是要等接触之后而取的根的境，故为可“觉”的；其它的是识的境，故为可“识”的。[226]*2（二）次以（十八种）完色名“色色”，虚空界名“区划色”；身表乃至适业性等（五种）名为“变化色”；生（积集、相续）、老、坏（无常性）（的四种）名为“相色”。如是依色色等的四法为四种。（三）次以心（所依处）色名为“是所依处非门”；（身、语）二表名为“是门非所依处”；净色名为“是所依处是门”；余者名为“非所依处非门”。如是依所依处的四法为四种。

　　（五法）其次就（色的）一生、二生、三生、四生、无处生等的区别为五种。此中：只从业生的及只从心生的，名为从“一生”；这里以根色及心所依处是只从业生的，以（身、语）二表是只从心生的。其次从心及时节而生的名为从“二生”；只有声处是。其次从时节、心、食的三法所生的名为从“三生”；只有轻快性（柔软性、适业性）等三种。其次从业（时节、心、食）等四法所生的名为从“四生”；这除了相色（四种）之外其它的[227]47 都是。其次相色为“无处生”（不从任何处生）。何以故？没有生起的生起之故，即以生起的则只有其它的成熟（老）与坏灭（无常）二种了。例如[228]48 “色处、声处、香处、味处、触处、虚空界、水界、色轻快性、色柔软性、色适业性、色积集、色相续、段食，此等诸法从心等起”，在此等文中，承认生（色积集、色相续）从何处而生，当知是指那色生的诸缘所表示其作用威力的剎那而说（为生）之故。

这是先为详论色蕴一门。

（二）识蕴

在其它的四蕴，把一切有觉受相的总括为受蕴，把一切有想念相的总括为想蕴，把一切有行作相的总括为行蕴，把一切有识知相的总括为识蕴。此中如果能够知解识蕴，则其它的三蕴便很容易知解了。所以最初先来解说识蕴。

这里说“一切有识知相的总括为识蕴”，怎么是有识知相的为识呢？即所谓[229]49 ：“朋友，识知识知，故名为识”。“识”和心、意之义为一。而此识的自性与识知相也是一种。不过依其类别而有善、恶、无记的三种。此中：

　　（1）（八十九心）一（善心），善（心）依于地的差别故有欲界、色界、无色界、出世间的四种。此中：

　　（一）（欲界善心）欲界（善心）因有喜、舍、智、行的差别故有八种：即所谓（1）[230]50 喜俱智相应无行，（2）（喜俱智相应）有行，（3）（喜俱）智不相应（无行），（4）（喜俱智不相应有行），（5）舍俱智相应无行，（6）（舍俱智相应）有行， （7）（舍俱）智不相应（无行），（8）（舍俱智不相应）有行。

即（1）当他获得了所施的东西及受施的人，或由其它的可喜之因，而心生大欢喜（喜俱），第一便起“应施”等的正见（智相应），不犹豫，没有他人的怂恿（无行），而行施等的福德，那时他的心是“喜俱智相应无行”。（2）当如上面同样的理由而心生大欢喜（喜俱），先起正见（智相应），虽然亦行不很慷慨的施舍，但有犹豫或由他人的怂恿而行（有行），那时他的心是“（喜俱智相应）有行”。在这个意义上，“行”，和依于自己或他人而转起的前加行，是同义语。（3）如幼童由于看见亲属（父母等）布施等的习惯，当看见诸比丘时，心生欢喜，便把手上所有的东西布施给比丘，或作礼拜，那时则为生起第三（喜俱智不相应无行）心。（4）其次由于亲属的怂恿说：“你去布施吧！你去礼拜吧！”这样才去行的，那时则为生起第四（喜俱智不相应有行）心。（5）～（8）其次不得所施的东西及受施的人，或者缺乏其它的欢喜之因，没有前面所说的四种欢喜，那时则为生起其余四种舍俱的心。如是由于喜、舍、智、行的差别之故，当知有八种欲界善心。

　　（二）（色界善心）其次色界善心，因为与禅支相应的各别而有五种；即所谓：（9）与寻、伺、喜、乐、定相应的为第一，（10）以超寻为第二，（11）更超伺为第三，（12）更离喜为第四，（13）以灭去乐而与舍、定相应的为第五。

　　（三）（无色界善心）无色界善心，因为与四无色相应而有四种；即如（前面四无色业处中）所说，（14）与空无边处禅相应的为第一，（15）～（17）与识无边处等相应的为第二、第三、第四。

　　（四）（出世间善心）出世间善心，因为与（（18）须陀洹，（19）斯陀含，（20）阿那含，（21）阿罗汉）四道相应而为四种。如是先说善的识只有二十一种。

　　二（不善心），其次不善心，依地只有欲界一种。依根则有贪根、瞋根、痴根三种。此中：

　　（一）（贪根）贪根因依喜、舍、邪见、行的差别而有八种；即所谓：（22）喜俱邪见相应无行，（23）（喜俱邪见相应）有行，（24）（喜俱）邪见不相应（无行），（25）（喜俱邪见不相应有行），（26）舍俱邪见相应无行，（27）（舍俱邪见相应）有行，（28）（舍俱）邪见不相应（无行），（29）（舍俱邪见不相应有行）。即（22）先起这样的邪见说：“于诸欲中无有过失”等（邪见相应），起大欢喜之心（喜俱），以自性的锐利及不由他人所怂恿的心（无行），享受诸欲，或于见（闻、觉）的吉祥等视为真实，这时则为第一不善心生起。（23）若以迟钝及由于他人所怂恿的心（有行）而作时，则为第二（不善心）。（24）如果先无邪见（邪见不相应），只起欢喜心（喜俱），以自性的锐利及不由他人所怂恿的心（无行），行淫，贪图他人的利益，或盗取他人的财物，这时为第三（不善心）。（25）若以迟钝及由他人所怂恿的心（有行）而作时，为第四（不善心）。（26）～（29）如果由于不得欲境或者缺乏其它的欢喜之因，而无前面所说的四种欢喜之时，则为其它四种舍俱的（不善心）生起。如是由于喜、舍、邪见、行的差别之故，当知有八种贪根。

　　（二）（瞋根）其次瞋根（的不善心）有二种：（30）忧俱瞋恚相应无行，及（31）（忧俱瞋恚相应）有行。当知它们是在于行杀生等的时候而转起的锐利和迟钝的心。

　　（三）（痴根）与痴相应的（不善心）有二种：（32）舍俱疑相应，及（33）（舍俱）掉举相应。当知它们是由于不决定及散乱之时而转起的。如是不善的识有十二种。

　　三（无记心），无记心，依其类别，故有异熟及唯作二种。

　　（甲）（异熟无记心）此中异熟，依地而有四种，即欲界、色界、无色界、出世间。

　　（一）（欲界异熟）此中欲界有善异熟及不善异熟二种。善异熟又分无因及有因二种。

（无因善异熟）此中，没有无贪等（相应）的因的异熟为无因，有八种，即（34）眼识，（35）耳识，（36）鼻识，（37）舌识，（38）身识，（39）有领受作用的意界，及（40）～（41）有推度等作用的二意识界。 此中：（34）“眼识”，有识知依止于眼（现于眼前）的色的特相。有单以色为所缘的功用（味）。以色的现前状态为现状（现起）。离去以色为所缘的唯作意界[231]51 为直接因（足处）。（35）～（38）“耳、鼻、舌、身识”，有识知依止于耳等（与耳等相接）的声等的特相。有只以声等为所缘的功用。以声等的现前状态为现状。离去以声为所缘等的唯作意界为直接因。（39）（有领受作用的）“意界”，有于眼识等之后识知色等的特相。有领受色等的作用。以彼相同的（领受）状态为现状。离去眼识等为直接因。（40）～（41）“有推度等作用的二种意识界”，有识知于无因异熟的六所缘的特相。有推度等的作用。以彼相同的（推度等）状态为现状。以心所依处为直接因。因为与喜、舍相应，及有二处、五处（作用）的差别之故，所以它有二种各别；即于此等（二者）之中，一（40），是因为专于好的所缘而转起为自性之故，所以成为喜相应的，并且因为是由于推度及彼所缘（的二作用）[232]52 于（眼等的）五门的速行的末后而转起之故，所以有二处（作用）。一（41），是因为于好的中所缘（舍）而转起为自性之故，所以成为舍相应的，并且因为是由于推度、彼所缘、结生、有分及死[233]53 而转起之故，所以有五处（的作用）。

这八种无因异熟识，因为有定与不定的所缘，故有二种；又依舍、乐、喜的差别，故为三种。即此中前五识，因为次第的对于色等而转起，故为定所缘；余者（三种）为不定所缘[234]54 。然而此中意界是对色等的五种而转起，二意识界则对六种（所缘）而转起。其次在此八种中的身识是与乐相应；有二处作用的意识界（40）是与喜相应；余者则与舍相应。如是先说善异熟无因的八种。

（有因善异熟）其次有因（异熟心），是与无贪等因相应的异熟。这和欲界的善心同名，依喜等的差别，故有八种（即（42）喜俱智相应无行，（43）喜俱智相应有行，（44）喜俱智不相应无行，（45）喜俱智不相应有行，（46）舍俱智相应无行，（47）舍俱智相应有行，（48）舍俱智不相应无行，（49）舍俱智不相应有行）。但此（有因异熟心）不是像善心那样以布施等方法对于六所缘而转起的，因为这是以结生、有分、死及彼所缘（的四作用）对于小法（欲界）所摄的六所缘而转起的。于此（八心）中的有行、无行的状态，当知是由于原因而来[235]55 。对于相应的诸法，虽然（在八善心与八异熟心之间）没有什么差别，而异熟心却如映在镜中的面相，没有潜在的力用，善心则如（自己的）面而有潜在的力用。

（不善异熟）不善异熟都是无因的。这有七种，即（50）眼识，（51）耳识，（52）鼻识，（53）舌识，（54）身识，（55）有领受作用的意界，（56）有推度等五处作用的意识界。它们的相等，当知与善无因异熟中所说的同样。可是善异熟心是只取好的及好的中所缘，而此等（不善异熟心）则只取不好的及不好的中所缘（舍）。那些善异熟，由于舍、乐、喜的差别故为三种，而此等不善异熟则由于苦及舍为二种。即这里的身识是与苦俱的，余者是舍俱的。而此等（不善异熟心）中，那舍俱心是劣钝的，是不很锐利如苦俱心；在其它的（善无因异熟心）中，那舍俱心是劣[236]*3如乐俱心不很锐利的。如是此等七种不善异熟及前面的十六种善异熟，是二十三种欲界的异熟识。

　　（二）（色界异熟）其次色界的异熟心，和色界的善心同名，有（57）～（61）（初禅乃至第五禅的）五种。然而善心是由于等至（定）在速行的过程中[237]56 而转起的；而此异熟心是在生于色界由结生、有分、死（的三作用而转起的）。

　　（三）（无色界异熟）如色界的异熟心相似，而这无色界的异熟心，亦与无色界的善心同名，有（62）～（65）（空无边处乃至非想非非想处）四种。它们（善与异熟）的转起的差别，亦如色界中所说。

　　（四）（出世间异熟）出世间异熟心，因为是四道相应心的果，所以有（66）～（69）（须陀洹果乃至阿罗汉果）四种。它们是由（圣）道的过程及由果定二种而转起的。

如是于四地中，共有三十六种异熟识。

　　（乙）（唯作无记心）其次唯作[238]57 ，依地的差别，有欲界、色界、无色界三种。

　　（一）（欲界唯作）此中，欲界有二种：无因与有因。

（无因唯作）此中，没有无贪等之因的唯作为无因。依意界及意识界的差别故有二种。此中，（70）“意界”是有识知于眼识等的前行的色等的特相。有转向[239]58 的作用。以色等现前的状态为现状。以断去有分为直接因。它只是与舍相应的。其次“意

识界”有共（凡圣共通）不共（唯在阿罗汉）二种。此中，（71）“共”的与舍俱的无因[240]59 唯作，有识知（色声等）六所缘的特相。依其作用，则于五（根）门及意门中有确定、转向的作用。以同样的（确定及转向的）状态为现状。以离去无因异熟意识界[241]60 及有分（心）的任何一种为直接因。（72）“不共”的与喜俱的无因[242]61 唯作，有识知六所缘的特相。依作用，则有诸阿罗汉对诸丑恶的事物（如骨锁、饿鬼的恣态等）生笑的作用。以同样的（生笑）状态为现状。一定以心所依处为直接因。如是欲界唯作无因心有三种。

（有因唯作）其次有因，依喜等的差别，如欲界的善心，有八种（即（73）喜俱智相应无行，（74）喜俱智相应有行，（75）喜俱智不相应无行，（76）喜俱智不相应有行，（77）舍俱智相应无行，（78）舍俱智相应有行，（79）舍俱智不相应无行，（80）舍俱智不相应有行）。但善心只是在有学及凡夫生起，而此（唯作心）则只在阿罗汉生起，这是它们的差别处。如是先说欲界的唯作心有十一种。

　　（二）（色界及无色界唯作）色界（唯作心）及无色界（唯作心），如善心（同名的）有五种（81）～（85）及四种（86）～（89）。但这（唯作心）只是在阿罗汉生起的，这是和善心不同之处。如是于一切三界有二十种的唯作识。

上面有二十一种善心，十二不善心，三十六异熟心，二十唯作心，一共有八十九种识。

　　（2）（八十九心的十四作用）此等（八十九心）依十四种行相而转起，即（一）结生，（二）有分，（三）转向，（四）见，（五）闻，（六）嗅，（七）尝，（八）触，（九）领受，（十）推度，（十一）确定，（十二）速行，（十三）彼所缘，（十四）死。怎样的呢？即：

　　（一）（结生）由于八种欲界的善心（1）～（8）的潜力，而有情生于（六欲）天及人类之中的时候，便（转起）八种有因的欲界异熟（42）～（49）（而结生）；以及堕于人类之中的半择迦等的人，而（转起）力弱的二因的善异熟与舍俱的无因异熟意识界（41）而结生，这是他们（在前世的）临终之时所现起的业，业相及趣相[243]62 ，不论以那一种为所缘而发生的，这是（由欲界的善心之力）转起九异熟心而结生。其次由于色界（9）～（13），无色界（14）～（17）的善心之力，（有情）生于色，无色界的时候，便转起九种色及无色界异熟（57）～（65）（而结生），这是他们（在前世的）临终之时所现起的业及业相[244]63 ，不论以那一种为所缘而发生的。其次由于不善心之力，（有情）生于恶趣之时，便转起一种不善异熟无因意识界（56），这是他们（在前世的）临终之时所现起的业、业相、趣相[245]64 ，不论以那一种为所缘而发生的。如是当知这里有十九种异熟识是依结生（的作用）而转起的。

　　（二）（有分）当结生识（在怀孕时）息灭之时，即刻随着那（十九异熟识中的）任何一种业的异熟的结生识，并于那（结生识的）同样的所缘，起了（与结生识）类似的有分识（潜意识）。如是连续同样的再再生起无数的有分识（生命流），如河流相似，甚至在无梦的酣睡之中，直至有别的心生起而来转变它。如是当知依有分（作用）而起彼等（十九）识。

　　（三）（转向）其次有分这样相续转起之时，若诸有情的（眼等）诸根获得了取其所缘的机会，那时如果是色现于眼前，则眼净（眼根）击触于色缘。由于击触之力，而有分（潜意识）波动；继之于有分息灭之时，即于那同样的色所缘，生起好像是有分的断绝而行转向（唤起认识的注意）作用的唯作意界（70）。于耳门等也是同样的。如果六种所缘现于意门之时，在有分的波动之后，生起好像是有分的断绝而行转向作用的舍俱无因唯作意识界（71）。如是当知由转向作用而起的[246]*4唯作识。

　　（四）～（八）（见、闻、嗅、尝、触）其次在转向之后，于眼门生起以眼净（眼根）为所依而行见的作用的眼识（34）、（50），于耳门等生起行闻等作用的耳、鼻、舌、身识（35）～（38），（51）～（54）。在此等识中，如果对好的及好的中境而起的为善异熟（34）～（38）；如对不好的及不好的中境而起的为不善异熟（50）～（54）。如是当知依见、闻、嗅、尝、触（的作用）而起十异熟识。

　　（九）（领受）其次依照此等说法[247]65 ：“即在眼识界的生起和息灭之后，生起心、意、意思……乃至……是相当的意界”，所以即在眼识等之后，领受它们的境（认识的对象），即是说在善异熟（的前五识）之后而起善异熟（的意界）（39），在不善异熟（的前五识）之后而起不善异熟的意界（55）。如是当知依领受（的作用）而起二异熟识。

　　（十）（推度）其次依照此等的说法[248]66 ：“即在意界的生起和息灭之后，生起心、意、意思……乃至……是相当的意识界”，所以即是对意界所领受的境加以推度，即是说在不善异熟的意界之后而起不善异熟（意识界）（56），在善异熟（意界）之后对好的所缘而起喜俱的（善异熟无因意识界）（40），对好的中所缘而起舍俱的善异熟无因意识界（41）。如是当知依推度（作用）而起三异熟识。

　　（十一）（确定）其次即在推度之后，于那同样的境上而起确定的舍俱唯作无因意识界（71）。如是当知依确定（作用）只起一唯作识。

　　（十二）（速行）其次在确定之后，如果色等所缘是强大的，即于那确定的同一境上，无论由八欲界善（1）～（8）或十二不善（22）～（33）或其它的九欲界唯作（72）～（80）中的那一种，速行了六或七的速行。这是先就（眼等）五门的方法说；其次于意门，则在意门转向之后，以同样的方法而起此等（二十九心的速行）。如果是从种姓心[249]67 之后（而起的速行），则从色界的五善（9）～（13），五唯作（81）～（85），从无色界的四善（14）～（17），四唯作（86）～（89）及从出世间的四道心（18）～（21），四果心（66）～（69）之中，获得它们的缘而起速行。如是当知依速行（作用）而起五十五的善、不善、唯作，及异熟的识。

　　（十三）（彼所缘）其次如果于五门是极大（的色等所缘），及于意门是明了的所缘，则于速行之后──即于欲界的速行之末由于好的所缘等及宿业的速行心等而获得各种缘，即以那些缘，于八种有因的欲界异熟（42）～（49）及三种异熟无因的意识界（40）、（41）、（56）之中，起了一种异熟识，它是随着速行心而对于有分的所缘以外的另一所缘而速行二回或一回的（异熟识），好像暂时随着逆流而行的船的流水一样。这便是说，因为那异熟识本来可对有分的所缘而起，可是它却以速行的所缘为自己的所缘而起，所以称它为“彼所缘”。如是当知由于彼所缘（的作用）而起十一异熟识。

　　（十四）（死）其次在彼所缘之后，必再起有分。于有分断时，再起转向等。如是在心的相续中，获得了缘，便于有分之后生起转向，于转向之后生起见等，这样由于心的一定的法则，再再生起，直至于一有（一生）中的有分灭尽为止。那一生（有）之中最后的有分，因为是从生（有）而灭，故称为“死”。所以这死心也（和结生及有分的识一样）只有十九种。如是当知由于死（的作用）而起十九异熟识。

其次从死之后再结生，从结生之后再有分，如是于三有、（五）趣、（七识）住、（九有情）居中轮回的诸有情而起不断的相续的心。只有那些于轮回中证得阿罗汉果的人，在他的死心灭时而识即灭。

这是详论识蕴一门。

（三）受蕴

现在再说[250]68 ：“一切有觉受相的总括为受蕴”，有觉受相的即为“受”，所谓[251]69 ：“朋友，觉受觉受，故名为受”。这受的自性与觉受相虽为一种，然依类别而有善、不善、无记三种。此中[252]70 ：“欲界因有喜、舍、智、行的差别故有八种”等，与前面所说的同样方法，和善识相应的受为善，和不善识相应的受为不善，与无记识相应的受为无记。[253]*5此中：与善异熟身识（38）相应的受为“乐”。与不善异熟（身识）（54）（相应的受）为“苦”。与此等六十二识相应的受为“喜”，即：欲界的四善（1）～（4）、四有因异熟（42）～（45）、一无因异熟（40）、四有因唯作（73）～（76）、一无因唯作（72）、四不善（22）～（25），色界的除了第五禅识的其它四善（9）～（12）、四异熟（57）～（60）、四唯作（81）～（84），及出世间的识是没有无禅的，所以八种出世间心各有五禅而成为四十心，除去各各的第五禅八种，其它的三十二种的善及异熟（共六十二识）。与二不善（30）、（31）相应的受为“忧”。与其余的五十五识相应的受为“舍”。

此中，“乐”（受）──有享受可意的可触的（境）的特相；有使相应的（心，心所法）增长的作用（味）；以身受乐为现状（现起）；以身根为近因（足处）。“苦”（受）──有受不可意的可触的（境）的特相；有使相应的（心，心所法）的消沉的作用；以身的苦恼为现状；以身根为近因。“喜”（受）──有享受可意的所缘的特相；有以各种方法受用可意的行相的作用；以心的愉快为现状；以轻安为近因。“忧”（受）──有受不可意的所缘的特相；有以各种方法受用不可意的行相的作用；以心的苦恼为现状；只以心所依处为近因。“舍”（受）──有中（不苦不乐）受的特相；有使相应的（心、心所法）不增长不消沉的作用；以寂静的状态为现状；以离喜之心为近因。

这是详论受蕴门。

（四）想蕴

现在再说[254]71 ：“一切有想念相的总括为想蕴”，这里亦以想念相即为“想”，所谓[255]72 ：“朋友，想念想念，故名为想”。此想念的自性及想念相虽为一种，然依类别则有三：即善、不善、及无记。此中，与善识相应的（想）为善，与不善识相应的想为不善，与无记识相应的想为无记。没有任何识是不与想相应的，所以那识的区别，便是想的区别。此想与识虽以同样的区别，然而就相等来说，则一切想都自有想念的特相；有给以再起想念之缘的相说“这就是它”的作用，如木匠等（想起）木料等；依所取之相而住着于心为现状，如盲人见象相似[256]73 ；以现前之境为近因，如小鹿看见草人而起“是人”之想相似。

这是详论想蕴门。

（五）行蕴

其次再说[257]74 ：“一切有行作相的总括为行蕴”，这里的有行作相便是有聚合相的意思。那是什么呢？便是行。所谓[258]75 ：“诸比丘！造作诸行（组成复合物），故名为行”。彼等诸行有行作的特相；有发动组合的作用，以忙碌为现状，以其余三蕴为近因。如是依相等虽为一种，然依类别，有善、不善、无记三种。此中，与善识相应的行为善，与不善识相应的行为不善，与无记识相应的行为无记。

　　（1）（与诸善心相应的行）这里先说与欲界第一善识相应的三十六种：即决定依自身生起的二十七，不论何法[259]76 的四种，及不决定生起的五种[260]77 。此中，1.触、2.思、3.寻、4.伺、5.喜、6.精进、7.命、8.定、 9.信、10.念、11.惭、12.愧、13.无贪、14.无瞋、15.无痴、16.身轻安、17.心轻安、18.身轻快性、19.心轻快性、20.身柔软性、21.心柔软性、22.身适业性、23.心适业性、24.身练达性、25.心练达性、26.身正直性、27.心正直性，

此等是决定依自身生起的二十七种。

28.欲、29.胜解、30.作意、31.中舍性，

此等是不论何法的四种。

32.悲、33.喜、34.离身恶行、35.离语恶行、36.离邪命，

此等是不决定的五种。因为他们（不定心所）是有时偶然生起的，而且生起之时亦不一起生起的。此中，

（1）因为触故为“触”[261]78 。它有触的特相；有触击的作用；以集合为现状；以现于诸识之门的境为近因。它虽然不是色法，但由触于所缘而起；如眼之于色，如耳之于声，虽非直接（如肉体的）冲击到一边，然促使心与所缘的触击而联合。依它自己所显示的原因是（根境识）三法的集合而称为触之故，所以说以集合为现状。因为它是由于适当注意的识，依于根及于现前的境而生起的，所以说以现于诸识之门的境为近因。因为它是受的依处，所以当知触如脱皮之牛[262]79 。

（2）意志活动故为“思”，统领（与自己相应之法）的意思。它是意志的特相；有发动组合的作用；以指导为现状，犹如大木匠及其上首弟子能令自他的工作完成。显然的，此思是在于思维紧急的业务等，令相应的（心、心所）共同努力而起的。

（3）～（5）“寻、伺、喜”──应该说的，都已在地遍的解释中说明初禅的地方说过[263]80 。

（6）勇猛为“精进”。它有努力的特相；有支持俱生（的心、心所）的作用；以不沉落的状态为现状；由于此等说法[264]81 ：“怖畏（无常等）的人，作如理的精进”，故以怖畏为近因，或以会起精勤的故事为近因。当知正勤为一切成功的根本。

（7）依此而（相应诸法得）活故，或他自己活故，或仅为生命故为“命”。关于相等已于前面色法的命根中说过[265]82 。不过那里是色法的命，这里则为非色法的命的一点差别而已。

（8）对于所缘持心平等，或正持，或心的等持故为“定”。它有不散或不乱的特相；有统一俱生（心、心所）的作用，如水之于洗澡粉相似；以寂止为现状；以殊胜的乐为近因。当知于定中的心的静止，正如在无风之处的灯焰的静止一样。

（9）依此而（人）信故，或他自己信故或只是信故为“信”。它有信或信任的特相。有净信的作用，如能净水的摩尼宝珠；或有跳跃（从不信至信）的作用，如渡瀑流相似。以不玷污为现状，或以信解为现状。以起信之事为近因，或以听闻正法等的须陀洹支[266]83 为近因。当知信如手、财产，及种子[267]84 。

（10）依此而（相应诸法）忆念故，或他自己忆念故，或只是忆念故为“念”。它有不使流去[268]85 或[269]*6不忘失的作用。以守护或向境的状态为现状。以坚固之想或身等念处为近因。当知念能坚住于所缘故为门柱，因为看护眼门等故如门卫。

（11）～（12）惭厌身的恶行等故为“惭”，与“耻”是一同义语。愧惧身的恶行等故为“愧”，与“怖恶”是一同义语。此中，惭有厌恶于恶的特相，愧有怖骇的特相。惭有耻作诸恶的作用，愧有怖骇诸恶的作用。此等（惭愧）以上述的退避诸恶为现状，以尊重自己（为惭的近因），尊重他人为（愧的）近因。尊重自己以惭舍恶，如良家的妇女；尊重他人以愧舍恶，如诸淫女。当知这二法是维护世间的。

（13）～（15）依此而人不贪，或自己不贪，或只是不贪故“无贪”。“无瞋、无痴”，依此类推。它们之中：“无贪”能于所缘有不贪求或不执着的特相，如水滴之于荷叶相似；有不遍取的作用，如解脱了的比丘相似；以不滞着的状态为现状，如堕于不净之中的人（不滞着于不净）相似。“无瞋”有不激怒或不反对的特相，如随顺的亲友；有调伏瞋害或调伏热恼的作用，犹如旃檀；以温和的状态为现状，犹如满月。“无痴”有通达如实性或通达无过的特相，如善巧的弓手射箭相似；有照境的作用，如灯相似；以不痴迷为现状，如行于森林之中的善导者。当知这三法是一切善的根本。

（16）～（17）身的安息为“身轻安”。心的安息为“心轻安”。这里的“身”是指受（想行）等的三蕴。把这两种合起来说为身心的轻安。有寂灭身心的不安的特相；有破除身心不安的作用；以身心的不颤动与清凉的状态为现状；以身心为近因。当知它们是对治使身心不寂静的掉举等烦恼的。

（18）～（19）身（受想行）的轻快状态为“身轻快性”。心的轻快状态为“心轻快性”。它们有寂灭身心的沉重的状态的特相；有破除身心的沉重状态的作用；以身心的不粗重为现状；以身心为近因。当知它们是对治使身心成沉重状态的昏沉及睡眠等的烦恼的。

（20）～（21）身（受想行）的柔软状态为“身柔软性”。心的柔软状态为“心柔软性”。它们有寂灭身心的强情的特相；有破除身心的强情状态的作用；以不抵抗为现状；以身心为近因。当知它们是对治使身心成强情状态的见与慢等的烦恼的。

（22）～（23）身（受想行）的适业状态为“身适业性”。心的适业状态为“心适业性”。它们有寂灭身心的不适业状态[270]86 的特相；有破除身心的不适业状态的作用；以身的把握所缘的成功为现状；以身心为近因。当知它们是对治除了（掉举、昏沉、睡眠、见、慢等）以外而使身心的不适业状态的诸盖的，能于信乐事中取来信乐，能于利益的行为中而取堪任适当的状态，正如纯金相似。

（24）～（25）身（受想行）的熟练状态为“身练达性”。心的熟练状态为“心练达性”。它们有身心健全的特相；有破除身心不健全的作用；以无过失为现状；以身心为近因。当知它们是对治使身心有过失的不信等的。

（26）～（27）身（受想行）的正直状态为“身正直性”。心的正直状态为“心正直性”。它们有身心正直的特相；有破除身心歪曲的作用；以身心的正直为现状；以身心为近因。当知它们是对治使身心成歪曲状态的谄与诳等的。

（28）“欲”与希望去做是一同义语。所以此欲有欲作的特相；有遍求所缘的作用；希求于所缘为现状；并以希求于所缘为近因。当知此欲之取于所缘，如伸心手相似[271]87 。

（29）“胜解”等于信解。有确信的特相；有不犹豫的作用；以决定为现状；以确信之法为近因。当知它于所缘有不动的状态，如因陀罗的柱石(indakhila──界标)。

（30）“作意”是作法──于意中工作（置所缘于意中）。因为和前面的意（有分）不同的作意故为作意。这有三种：（一）支持所缘（作意），（二）支持路线（心）（作意），（三）支持速行（作意）。此中：“支持所缘作意”──是作所缘于意中。它有导向所缘的特相；有使相应的（心、心所）与所缘结合的作用；以面向于所缘的状态为现状；以所缘为近因。它是行蕴所摄，因为能使相应的（心、心所）支持所缘，所以如御车者。“支持路线[272]88 作意”──与“五门转向”是一同义语。“支持速行作意”──与“意门转向”是一同义语。这里是指前一种，不是后二种的意思。

（31）“中舍性”──是对于诸（心、心所）法抱中立的态度。它有心与心所平衡的特相；有遮止太过与不足的作用，或有断绝偏向的作用；以中庸的状态为现状。关于它的舍置心与心所的状态，正如御者的舍置平等牵驾的良马相似。

（32）～（33）“悲”与“喜”，与梵住的解释[273]89 中所说的方法一样。只有一点不同的是：那里的（悲喜）是属于色界而证达安止（根本定）的，这里是属于欲界的。有人主张慈与舍亦属于不定心所。然而这是不能接受的；因为依于义理，无瞋即是慈，中舍即是舍。

（34）～（36）离去身的恶行为“离身恶行”。其它的（离语恶行，离意恶行）亦是这样。其次从相等来说，此等三者都有对身恶行等的对象不犯的特相──即是说不蹂躏的特相；有摆脱身恶行等的对象的作用；以不作（恶行）为现状，以信、惭、愧、少欲等的德为近因。即是心的不向恶行的状态。

当知上面的三十六行是和第一欲界善识相应的。与第一善心一样，第二善心（亦和三十六行相应），只是由有行而起的一点差别。第三善心，除了无痴之外，和余者（三十五行相应）。第四善心同样（有三十五行相应），只是由有行而起的一点差别。如第一善心所说的（诸行）中，除了喜之外，余者（三十五行）是第五善心相应的。第六善心与第五相同（有三十五行相应），只是由有行而起的一点差别。其次第七善心，再除无痴外，和其余的（三十四行相应）。第八善心亦然（与三十四行相应），只是由有行而起的一点差别。

如第一（欲界善心）所说的（诸行）中，除了三种离（恶行）[274]90 其余的（三十三行）是与色界第一善心相应的。第二（色界善心），除去寻（与三十二行相应），第三（色界善心）更除去伺（与三十一行相应），第四（色界善心）更除去喜（与三十行相应），第五（色界善心）更除去不定中的悲和喜（与二十八行相应）。在四无色善心中也是同样（与二十八行相应），这里只是在无色界的一点不同而已。

出世间的善心中，先说在初禅的（四）道识的（相应行），与第一色界善识中所说的相同，在第二禅等的（四道识的）种类，与第二色界识等中所说的相同。但这里没有悲、喜[275]91 ，却决定有离（三恶行）[276]92 ，并且是出世间，只此一点差别而已。

上面是先说善的诸行。

　　（2）（与诸不善心相应的行）在不善的诸行之中，先说与贪根中第一不善心相应的十七行，即决定依自身生起的十三，不论何法的四种。此中：

1.触、2.思、3.寻、4.伺、5.喜、6.精进、7.命、

8.定、9.无惭、10.无愧、11.贪、12.痴、13.邪见，

此等是决定依自身生起的十三种。

14.欲、15.胜解、16.掉举、17.作意，

此等是不论何法的四种。此中：

（9）～（10）无惭厌之故为“无惭者”；无惭者的状态为“无惭”。无愧俱之故为“无愧”。此中：无惭有不厌恶身的恶行等的特相，或有无耻的特相。无愧有不畏缩身恶行等的特相，或以无怖骇为特相。这是略说，若欲详说，当知即如惭、愧所说的反面。

（11）～（12）依此而（相应法）贪故，或自己贪故，或只是贪故为“贪”。依此而（相应法）愚痴故，或自己愚痴故，或只是愚痴故为“痴”。此中：“贪”──有把持所缘的特相，如捕猿的粘黏；有粘着的作用，如投于热锅的肉片；以不施舍为现状，如灯上的油垢；于诸结缚之法认为有乐味为近因。当知贪能增长爱河而趋向恶趣，犹如急流的河而向大海一样。“痴”──有心的暗冥的特相，或以无智为特相；有不通晓或覆蔽所缘的自性的作用；以不正的行为或暗冥为现状；以不如理作意为近因。当知痴为一切不善的根本。

（13）依此而（相应法）邪见故，或自己邪见故，或只是邪见故为“邪见”。它有不如理的见解的特相；有执着的作用；以邪的见解为现状；以不欲见诸圣者等为近因。当知邪见是最上的罪恶。

（16）“掉举”──是心的浮动状态。有不寂静的特相，犹如给风吹动的水波；有不稳定的作用，如风扬旗帜；以散动的状态为现状，如投以石而散布的灰尘；由于心不寂静而起不如理的作意为近因。当知掉举即是心的散乱。其余诸不善行，当知如前面的善行中所说。只有不善的状态，是因为不善之故为卑劣，这些是和彼等诸善行的一点差别。当知上面的十七行是与第一不善识相应的。第二不善心也和第一不善心相似，但这里是有行而起，并有昏沉、睡眠二种不定的心所（有十九行相应），只有这一点差别而已。

此中：心的沉重为“昏沉”。心的倦睡为“睡眠”。即说此等是精神萎靡缺乏勇气不堪努力之意。昏沉与睡眠合为“昏沉睡眠”。此中：昏沉以不堪努力为特相；有除去精进的作用；以心的消沉为现状。睡眠以不适业为特相；有闭塞（其心）的作用；以心的沉滞或眼的昏昏欲睡为现状。这两种都是由不乐及欠伸等而起不如理的作意为近因。

第三不善心，如第一不善心所说的诸行中，除一邪见，而有不定的慢，唯此差别，余者相同（亦有十七行相应）。“慢”以令心高举为特相；有傲慢的作用；以欲自标榜为现状；以与见不相应的贪为近因。当知慢如狂人相似。

第四不善心，如第二所说的诸行中，除一邪见而有不定的慢，唯此差别，余者相同（有十九行相应）。第五不善心，如第一所说的诸行中，除去一喜，与其余的（十六行）相应。第六不善心，亦如第五所说，唯一不同的，这里是从有行而起，并有昏沉、睡眠二不定（有十八行相应）。第七不善心，如第五所说，除见而存一不定的慢（有十六行相应）。第八不善心，如第六所说的诸行中，除见而存一不定的慢，余者相同（有十八行相应）。其次于瞋根的二不善心中，先说与第一心相应的十八行：即决定依自身生起的十一，不论何法的四种，及不决定生起的三种。此中：

1.触、2.思、3.寻、4.伺、5.精进、6.命、7.定、8.无惭、9.无愧、10.瞋、11.痴

此等是决定依自身生起的十一种。

12.欲、13.胜解、14.掉举、15.作意，

此等是不论何法的四种。

16.嫉、17.悭、18.恶作，

此等是不决定生起的三种。

此中：（10）由此而起瞋故，或自瞋故，或即以瞋故为“瞋”。它有激怒的特相，如被击的毒蛇；有（怒）涨（全身）的作用，如毒遍（全身的作用）相似，或有燃烧自己的所依（身体）的作用，如野火相似；以瞋怒为现状，如敌人获得机会相似；以起瞋害的事物为近因。当知瞋如混了毒的腐尿一样。

（16）嫉妒作为“嫉”。它有嫉羡他人的繁荣的特相；有不喜（他人的繁荣）的作用；以面背（他人的繁荣）为现状；以他人所得的繁荣为近因。当知嫉是结缚。

（17）悭吝故为“悭”。它有隐秘自己已得或当得的利益的特相；有不能与他人共有他的所得的作用；以收缩或吝啬为现状；以自己的所得为近因。当知悭是心的丑恶。

（18）轻蔑其所作为恶所作，此种状态为“恶作”（悔）。它有后悔的特相；事后悲悔有已作与未作的作用；以后悔为现状；以作与未作为近因。当知恶作如奴隶的状态。

其它诸行，已如前说。上面所说的十八行，是和第一瞋根的心相应的。第二瞋心亦与第一相同，唯一差别的，这里是从有行而起，并于不定之中存有昏沉及睡眠（有二十行相应）。

于痴根的二心中：先说疑相应心（所相应的诸行）：

1.触、2.思、3.寻、4.伺、5.精进、6.命、7.心止、8.无惭、9.无愧、10.痴、11.疑──此等十一种是决依自身生起的；12.掉举、13.作意──这两种是不论何法，合有十三行相应。

此中：（7）“心止”只是维持心的静止的弱定。（11）不能治愈其心故为“疑”。它有怀疑的特相；有动摇的作用；以不决定或无决定见为现状；由疑而起不如理的作意为近因。当知疑是行道的障碍。

其次掉举相应心（所相应的诸行），如疑相应心中所说的，除去疑，而存其余的十二行。但这里由于无疑而起胜解。合胜解而成十三行。因有胜解，故可能成为强定。并且这里的掉举是决依自身生起的，胜解则属于不论何法。当知上面所说的是不善行。

　　（3）（与异熟无记心相应的行）无记的诸行中：先依异熟无记的无因与有因，别为二种。此中，与无因异熟识相应的行为无因，于无因中，先说与善及不善异熟的眼识相应的行有五种，即决依自身生起的触、思、命、心止，及不论何法的作意。与耳、鼻、舌、身识相应的行亦同样。二异熟意界（39）、（55）（相应的行），同前面的五种，再加寻、伺、胜解为八种。但于此中的喜俱心（40），更加一喜（有九行相应）。

其次与有因异熟识相应的行为有因。此中先说与八欲界异熟（42）～（49）相应的行，与八欲界善心（1）～（8）相应的行相似；但这里没有（八欲界善心中所说的）悲与喜二不定（心所）──因为悲喜是以有情为所缘，故异熟心中是没有的；并因为欲界异熟心，一向是小所缘的，所以不但没有悲喜，也没有三种离在异熟心中。如说：“五学处只是善的”。

其次与色界、无色界、出世间诸异熟识（57）～（69）相应的行，等于那些善识（9）～（21）相应的行。

　　（4）（与唯作无记心相应的行）唯作无记亦依无因、有因，别为二种。此中，与无因唯作识相应的行为无因。他们与善异熟意界（39）及二无因意识界（41）、（40）相等。但这里的二意识界（71）、（72）增加精进，由于有精进，故亦可能成为强定。这便是这里的唯一不同之处。次与有因唯作识相应的行为有因。此中：先说与八欲界唯作识相应的行，除去三离，余者等于八欲界善心相应的行。关于色界、无色界的唯作心相应的行，完全等于彼等善识相应的行。当知上面的是无记行。

这是详论行蕴门。

（六）关于五蕴的杂论

　　（1）（五蕴的经文解释）上面是先依阿毗达摩中的句的分别法而详论五蕴门。其次，世尊曾这样的详说诸蕴[277]93 ：“任何色不论是过去的、未来的、现在的、或内、或外、或粗、细、劣、胜、远、近的，集结在一起，总名为色蕴。任何受……任何想……任何行……任何识，不论是过去的、未来的、现在的……乃至总名为识蕴”。

上面所引的文句中：“任何”是遍取无余之意。“色”是给以限止于超过色的意义。由于这三字的结合，便成色的包括无余之义。然后开始对此色作过去等的分别──即此色，有的是过去的，有的是未来的各种差别。受等亦然。

此中：先说此色，依于世、相续、时、剎那的四种名为“过去”。“未来、现在”也是同样的。

此中：（一）先就“世”说，即于一个人的一有的结生之前为过去世；在死的以后为后世；在两者之间的为现在世。

　　（二）依“相续”说，由于同一时节等起的色及同一食等起[278]94 的色，虽系前后持续而起，亦为现在相续；于（现在的）以前所不同的时节及食等起的色为过去相续；以后的为未来相续。心生的色，则于同一路线，一速行[279]95 、一三摩钵底等起的为现在相续；在此以前的为过去相续；以后的为未来相续。业等起的色，依相续没有过去等的各别；因为那（业等起的色）只是由时节、食及心等起的诸色的支持者，当随（时节等起的色等的过去等）而知此（业等起的色）的过去等的分别。

　　（三）依“时”说：即依于一须臾、朝、夕、昼、夜等的时间中相续而起的色，彼等的时为现在时，从此前面的为未来时，在此后面的为过去时。

　　（四）依“剎那”说：即由于生住灭的三剎那所摄的色[280]96 为现在；从此前面的为未来；在后面的为过去。或以有过的因缘作用的色为过去；已尽因的作用而未尽缘的作用的为现在；未曾达成（因缘）两种作用的为未来。或者在行其自作用（地能坚持等）的剎那为现在；从此前面的为未来；在后面的为过去。这里只有剎那等说是非差别的（正义），余者（世、相续、时）是差别的（借喻的）。

“内、外”的差别，已如前说[281]97 。这里也是以个己为内、以他人为外。

“粗、细”之别，已如前说[282]98 。

“劣、胜”之别，有差别（借喻的）及非差别（正义）二种。此中：比较色究竟天的色，则善见天的色为劣；而此善见天的色比较善现天则为胜。如是乃至地狱有情的色，当知从差别而比较胜劣。其次依非差别说，那不善异熟识生起之处的色为劣，善异熟识生起之处的色为胜。

“远、近”亦如前说[283]99 。这里亦当依处所比较而知远近。

“集结为一起”，即上面以过去等句各别显示的一切色，以汇集聚起来，成为称作变坏相的一种状态，总名为“色蕴”。这便是经文之义。

依于此说，即指一切的色，于变坏的特相中集聚起来为色蕴，并非于色之外另有色蕴。

（受蕴等）与色同样，而受等亦于觉受的特相等集聚起来为受蕴等，并非于受等之外另有受蕴等。

其次于过去等的分别，这里亦依相续及剎那等而知有受的过去、未来、现在的状态。此中：先“依相续”说即属于一路线、一速行、一等至所摄的受及于一种境而起的为现在；在以前的为过去，在以后的为未来。次“依剎那等”说，即属于（生、住、灭）三剎那所摄的、及在前际后际的中间而行自己的作用的受为现在；在以前的为过去，在以后的为未来。

“内、外”之别，当知亦依个己等而说。

“粗、细”之别，当依种类、自性、人、世间及出世间而知，即如《分别论》[284]100所说“不善受为粗，善及无记受为细”等的方法。

　　（一）先就“种类”说：不善受，因为是有罪行之因，是烦恼热苦的状态，是不寂静的习惯，所以比较于善受则为粗；又因为是有造作故，是有（为结果而）努力故，有取得异熟故，是烦恼热苦的状态及有罪之故，比较异熟无记受则为粗；只因为是有异熟，是烦恼热苦的状态，是障害及有罪之故，比较唯作无记受则为粗。其次善受及无记受，恰恰与上述相反，所以比较不善受则为细。又善与不善二种受，因为有造作，有努力，能取异熟之故，比较二种无记受又为粗。恰恰与上述相反的二种无记受，比较彼等（善、不善受）则为细。如是先依种类而知粗细。

　　（二）“依自性”说：苦受、因为无乐、不静、烦扰、恐怖及为他所克胜之故，比较其它（乐、舍）二受为粗。其它的（乐、舍）二受，因为是乐、是寂静、是胜、是适意及中庸之故，比较苦受则为细。其次乐与苦的二受，因为不静，烦扰及明了之故，比较不苦不乐受则为粗。那（不苦、不乐受）恰恰与上述相反，故比较前二者为细。如是当依自性而知粗细。

　　（三）“依人”说：不入定者的受，因对种种的所缘而散乱，故比较入定者的受为粗。与此相反的（入定者的受）则为细，如是当依人而知粗细。（四）“依世间及出世间”说：有漏的受为世间。那有漏受，因为是起漏之因，是为瀑流所流，为轭所轭，为缚所缚，为盖所盖，而至取着及杂染之故，是凡夫所共之故，比较无漏受则为粗。而无漏受与此相反，故比较有漏则为细。如是当依世间、出世间而知粗细。

这里以种类及自性等的分别，应该注意避免其（粗细的）混染。虽然与不善异熟身识相应的受，依种类说，因无记故为细，但依自性（人、世间、出世间）等说则为粗。即如这样说[285]101：“无记受为细，苦受为粗。入定者的受为细，不入定者的受为粗。无漏受为细，有漏受为粗”。亦如苦受所说，而乐受等依种类说虽为粗，依自性等则为细。因此依种类等没有混杂，当知诸受的粗细不混。即所谓：无记受依种类说，则比较善与不善为细。可是这里不应作如是自性等的分别说：“什么是无记？它是苦受吗？乐受吗？它是入定者的受吗？是不入定者的受吗？它是有漏受吗？它是无漏受吗？”其它的一切处也是这样。

更依这样的语句[286]102：“或依彼此的受，互相比较，而知受的粗细”，甚至于不善等中，瞋俱受，因为如火烧自己的所依（心依处）一样，故比较贪俱受为粗；而贪俱受则比较为细。于瞋俱受中，亦以决定有者为粗，不决定有者为细。于决定有者的受中，亦以劫住（生存一劫）者的受为粗，余者为细[287]103。于劫住者的受中，亦以无行的为粗，有行的为细。其次于贪俱的受，与见相应的为粗，余者为细。于见相应的受中，亦以决定、劫住、无行的为粗，余者为细。总之，不善的受，能产生许多异熟的为粗，产生少异熟的为细。善的受，则产生少异熟的为粗，产生许多异熟的为细。

还有：欲界的善受为粗，色界的为细；无色界的受更细；出世间的受再细。于欲界的善受，施所成的为粗，戒所成的为细；修所成的更细。于修所成受中，有二因的为粗，有三因的[288]104为细。于三因的受中，有行的粗，无行的细。于色界善受中，初禅受粗……乃至第五禅受为细。于无色界善受中，空无边处相应受为粗……乃至非想非非想处受为细。于出世间善受中，须陀洹道相应受为粗……乃至阿罗汉道相应受为细。同样的，关于各地的异熟，唯作的受，依苦等、不入定者等、有漏等的方法，与所说的受中一样。

依处所说，地狱的苦为粗，畜生界的苦为细……乃至他化自在天的苦为细。犹如苦受，而乐[289]105受亦宜就一切处类推而知。

依事物说，任何由劣的事物所起的受为粗，由胜的事物所起的受为细。

次依“劣、胜”的分别，当知那粗的受为劣，而细的受为胜。

其次关于“远、近”之句，在《分别论》曾作此等分别[290]106：“不善受与善及无记受隔远；不善受与不善受接近”等。是故不善受，因为是不同分[291]107，不相合，不类似，故与善及无记受隔远；同样的，善及无记受与不善受隔远。其它一切类推可知。不善受，因为是同分，类似，故与不善受接近。

这是详论受蕴的过去等的分别。

　　（2）（关于五蕴的抉择说）对于与诸受相应的想等（三蕴），亦当以同样的方法而知。既然知道了这些，更应该：

为了欲于诸蕴而得种种智，

一以次第，二差别，

三不增减，四譬喻，

五以二种的所见，

六以如是见者的利益成就，

智者当知此等正确的抉择。

此中：①“以次第”，有生起的次第，舍断的次第，行道的次第，地的次第，以及说法的次第等种种的次第。

此中：

“最初便是羯罗蓝，

羯罗蓝后頞部昙”[292]108。

此等是“生起的次第”。“以见舍断法，以修舍断法”[293]109，此等是“舍断的次第”。“戒清净……心清净”[294]110，此等是“行道的次第”。“欲界、色界”[295]111，此等是“地的次第”。“四念处，四正勤”[296]112或“施说、戒说”[297]113，此等是“说法的次第”。

于此等之中，先说这里不合于生起的次第，因为诸蕴的生起是不能像羯罗蓝等那样确定前后的。舍断的次第也不合，因为善与无记应不舍断之故。行道的次第亦不适合，因为不善不可作为行道之故。地的次第亦不适合，因为受等是包摄于四地之中的。只有说法的次第是适合的。即世尊对不分别五蕴而起我执的应该化导的人，欲令他们脱离我执，为示（五蕴）积聚的区别，并欲使他们获益及容易了解起见，故最初对他们说眼等之境而较粗的色蕴。其次说有觉受于好与不好的色的受，有觉受而有想念之故，次说如是把取于受的境的行相的想。次说由于想而行作的行。最后说彼受（想行）等所依止及为彼等之主的识。如是当知先依次第而抉择。

　　②“以差别”，即依蕴与取蕴的差别。什么是它们的差别呢？“蕴”是普通无差别而说的；“取蕴”，因为是有漏与取着的对象，所以是差别说的。即所谓[298]114：“诸比丘！我对你们说五蕴及五取蕴，汝当谛听。诸比丘，什么是五蕴？诸比丘！那任何色，过去、未来、现在……乃至或近的，诸比丘，是名色蕴。那任何受……乃至那任何识……那至或近的，诸比丘，是名识蕴。诸比丘，此等名为五蕴。诸比丘，什么是五取蕴？诸比丘，那任何色……乃至或近的，是有漏的，取着的，诸比丘，是名色取蕴。那任何受……乃至那任何识，或近的，有漏的，取着的，诸比丘，是名识取蕴。诸比丘，此等名为五取蕴”。 　　在此经中：受等是有无漏的，而色是没有无漏的。然而此色由于聚的意义，是适合于蕴的意义，故说为蕴；此色由于聚义及有漏之义，则适合于取蕴，故说为取蕴。可是受等在蕴中说是无漏的，在取蕴中说是有漏的。在这里的取蕴，当知是“取着之境的蕴为取蕴”的意义。然而在这里（清净道论）是把此等（蕴、取蕴）一切总括一起而单说为蕴的。

　　③“以不增减”，为什么世尊只说五蕴而不多不少呢？（一）一切有为法依同分而类集为五之故，（二）是我与我所执的对象的最上之故，（三）此五蕴包摄其它（戒蕴等）之故。（一）于各种的有为法中，依其同分及总括为一起的方面说：即色依色的同分而集结一起为一蕴，受依受的同分而集结一起为一蕴，如是想等也一样。所以说“一切有为法依同分而类集为五之故”。（二）于我与我所执的对象中以此色等五种为最上，即所谓[299]115：“诸比丘，于现存的色中，由于取色而住着于色，生起这样的见：‘这是我的，我是此，这是我自己’；于现存的受中……想中……行中……乃至识中，由于取识而住着于识，生起这样的见：‘这是我的，我是此，这是我自己’”。所以说“是我与我所执的对象的最上之故”。（三）关于其它所说的戒等的五法蕴，他们都包摄于这行蕴之中。所以说：“此五蕴包摄其它（戒蕴等）之故”。如是当知依不增减而抉择。

　　④“以譬喻”，色取蕴如病院，因为它是像病人的识取蕴的基地（所依），门（根），所缘（境），有住所的意义之故。受取蕴，因起苦痛之故如病。想取蕴，因为由于欲想等而起与贪等相应的受，所以譬如病的等起因。行取蕴，因为是受的病的因缘，

479 所以譬如不适当侍病。如经中说[300]116：“受是为觉受性而行作”；即是说[301]117“因为行了不善业，积集起来，故成异熟报，生起苦俱的身识”。识取蕴，因为不脱离于受的病，所以譬如病人。此等五蕴，又如：牢狱、惩罚、犯罪、惩罚者、服罪者；亦如食器、食物、菜、侍候者、食者。如是当知以譬喻而抉择。

　　⑤“以二种所见”，即以简略及详细的二种见，为这里的抉择。（一）“简略”，即如《毒蛇喻经》[302]118中所说的道理，当见举剑的敌人为五取蕴；在《重担经》[303]119所说的，应见重担；于《说食经》[304]120中所说的，应见食者；于《阎摩迦经》[305]121中所说的，应见无常、苦、无我、有为及杀戮者为五蕴。（二）详细，即应视色如泡沫聚[306]122，因为不能捏成之故。视受如水泡，因有暂时之乐的缘故。视想如阳焰，因为幻像之故。视行如芭蕉之干，因无真实心髓之故。视识如幻，因为欺诈之故。再特别详细的说：内部的色，虽极优美，亦当视为不净。视受为苦，因为不离三苦之故。视想与行为无我，因为它们不能受制之故。视识为无常，因为是生灭之法的缘故。

　　⑥“以如是见者的利益成就”──如是以简略与详细二种而见者，成就利益，而知抉择。即先以简略而见五取蕴如举剑的敌人等，则不为诸蕴所恼害。次以详细而见色等如泡沫聚等之人，则不会于不真实而见为真实。更就五蕴特别地说：

（1）见内色为不净者，则善知段食，能于不净之中而舍断于净的颠倒，超越于欲流，解除欲的轭，以欲漏而成无漏，破除贪欲身系，不取于欲取。

（2）见受为苦者，则善知触食，能于苦中而舍断于乐的颠倒，超越于有流，解除有的轭，以有漏而成无漏，破除瞋恚身系，不取于戒禁取。

（3）见想、行为无我者，则善知意思食，能于无我中而舍断我的颠倒，超越于见流，解除见的轭，以见漏而成无漏，破除以此为真实住着的身系，不取于我语取。

（4）见识为无常者，则善知识食，能于无常中而舍断于常的颠倒，超越于无明流，解除无明的轭，以无明漏而成无漏，破除戒禁取的身系，不取于见取。

因见五蕴是谋杀者等，

它有这样大的功德，

智者呀!

当见五蕴是杀戮者等。

※为善人所喜悦而造的清净道论，在论慧的修习中，完成了第十四品，定名为蕴的解释。

第十五 说处界品

慧地之二──释十二处

诸“处”有十二处，即眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处、意处、法处。释此十二处：义、相、限量，次第及简详，并以所见而知于抉择。

　　（一）“以义”这里先以各别的说：见故为“眼”，即是它欣享及启示于色的意思。显示自己故为“色”，即是一个人的颜色变化而能显示他的心意的意思。闻故为“耳”。发音故为“声”，即发声的意思。嗅故为“鼻”。开显故为“香”，即开陈自己的事的意思。呼（食物而保持他的）命故为“舌”。有情嗜爱故为“味”，即嗜尝于味的意思。是可厌的有漏法的来处故为“身”，来处即生起的地方。接触故为“触”。思考故为“意”。保持自己的特相故为“法”。

其次普通的说（处的意义）：（一）努力故，（二）来的伸展故，（三）长领导故，当知为“处”。即（一）于眼及色等的根门、所缘、而心、心所法各各紧张发奋努力精进其自己的感受等的作用（所以说努力故为处）。（二）此等十二处能伸展扩大彼等所来的心、心所法，所以说（来的伸展故为处）。（三）直至那在无始轮回中所起的极长的轮回之苦未得停止，而此等十二处便起领导（而受轮回之苦），所以说（长领导故为处）。是以说此等一切（十二处）法，因努力故，因来的伸展故，因长领导故为“处”。

还有（一）以住处之义，（二）以矿山之义，（三）以会合处之义，（四）以产地之义，（五）以原因之义故为“处”。即（一）如说世间是自在天处，梵苏天[307]1 处等，故说以住处之义为处。（二）如说金处、银处等，故说以矿山之义为处。（三）如佛教中说[308]2 ：

“悦意之处，诸鸟同栖”。

在这些地方，则以“会合处”为处。（四）如说“南路[309]3 是产牛之处”等，则以“产地”为处。（五）如说[310]4 “如有处，他必得证明的能力”等，则以“原因”为处。（一）因为心、心所法住于眼等之中，依他们而存在之故，所以眼等是心，心所法的住处。（二）因为心、心所法散布于眼等之中，以他们为依止及以他们为所缘之故，所以眼等是心，心所法的矿山。（三）眼等是心，心所法的基地（所依），认识之门，所缘及集合之处，所以是他们的会合处。（四）因为心、心所法以眼等为依止，为所缘始能生起，所以是他们的产地。（五）若无眼等，亦无心、心所法，所以眼等是他们的原因。如是依住处之义，矿山之义，会合处之义，产地之义及原因之义等的理由，故说此等法为处。依照上述的意义，眼即是处，故名眼处……乃至法即是处，故名法处。如是当先以义而知抉择。

　　（二）“以相”，这里亦当以眼等的相而知抉择。他们的相与蕴的解释[311]5 中所说的同样。

　　（三）“以限量”，即是说以那样的数量。眼等亦即是法。那末，为什么不说眼等为法处，却说为十二处呢？因为依据确定六识身生起的门及所缘之故，即由于确定这六识身的门及所缘的差别故说为十二。因为属于眼识路线所摄的识身，只有眼处是他的生起之门，色处是他的所缘。其它诸识身和诸处也是同样。唯第六（意识身），只有称为有分意的意处的一分是他的生起之门，不共的法处是他的所缘。这是依据确定六识身的生起之门及所缘，故说十二。如是当知以限量而抉择。

　　（四）“以次第”，这里也适合应用于前面[312]6 所说的生起次第。即于六内处中的眼处，因为以有见有对色为境之故，是明了的，所以最先说。其次因为以无见有对色为境之故，所以说耳处等。或者由于见优胜、闻优胜、有许多利益之故，于内处中，先说眼处及耳处，此后再说鼻等三处。意处以五种为活动的范围，故于最后说。其次根据眼处等的活动范围，所以在内六处之间，次第而说外六处的色处等。亦因确定识的生起的原因，故说此等十二处的次第。即如世尊说[313]7 ：“诸比丘，以眼与色为缘生起眼识……乃至以意与法为缘生起意识”。如是当知这十二处的次第的抉择。

　　（五）“以简略与详细”，先就简略说：意处及法处的一部分是属于名所摄，其它的诸处属于色所摄，所以十二处只是名与色而已。其次详细地说：先内六处中的眼处，依种类只是“净眼”，但依于（善恶等的业）缘，（地狱乃至天界的五）趣，（像马或剎帝利等的）部类及（凡圣等的）人的不同，则有无数的区别。耳处等四种也是同样。意处，同有善、不善、异熟、唯作识的不同，所以有八十九种或一百二十一种[314]8 的区别。[315]*1色、声、香、味处，因（青黄等的）异分及（善恶等的业）缘等的不同，故有无数的区别。触处，依地界、火界、风界，有三种区别；若依缘等的不同，则有多数的区别。法处，依受、想、行蕴、细色[316]9、涅槃、（苦乐等的）自性及（眼触所生、耳触所生等的）种种性不同，故有多数的区别。如是当以简略与详细而知抉择。

　　（六）“以所见”，在这里，一切有为的处，都应视为不来不去。因为他们（有为处）在生起之前无所从来，在消灭之后亦无所去。诚然它们在生起之前为不得自性，在消灭之后则完全破坏了自性，唯在前际与后际的中间，与缘结合而起作用，不能自在控制的，所以说应视（有为处）为不来不去。

同样的，应视（有为处）为非努力，亦非创作。因为眼与色等决不会这样思念：“呀！好的，我们和合，令识生起”！它们（有为处）亦不会努力从事以（认识之）门，以基地（所依），或以所缘，令色生起。[317]*2只是法性本然，眼与色等和合之时，而眼识等生起。所以说应视有为处为非努力亦非创作。

并且应视内六处如无人的乡村，因为没有常、净、乐、我的状态之故；应视外六处如抢劫村庄的强盗，因为它们有害于内六处之故。即所谓[318]10 ：“诸比丘！眼为可意及不可意的色所害”。亦应视内六处如六种动物[319]11 ；视外六处如彼等（六动物）的活动境界。如是应以所见而知抉择。

这是先为详论十二处。

慧地之三──释十八界

其次说“界”有十八，即眼界、色界、眼识界、耳界、声界、耳识界、鼻界、香界、鼻识界、舌界、味界、舌识界、身界、触界、身识界、意界、法界、意识界。释此十八界：

一以义，二以相等，三以次第，四以限量，五以数，六以缘，七以所见而知于抉择。

此中：（一）“以义”，即见故为眼，显示自己故为色，眼的识故为眼识。当以此等方法，而知抉择眼等十八界的各别意义。其次普通说界的意义：（一）令倾向故，（二）负运故，（三）配给故，（四）因此令向故，（五）此中保持故为界。即（一）譬如金银等的要素（界）能生金银等，由于世间的诸界决定的原因，令向于种种的轮回之苦。（二）负即运义，由有情负于界，如运夫的负重。（三）此等（世间的诸界）只配给苦，不如人意之故。（四）由于此等（诸界）为因，而有情倾向于轮回之苦。（五）保持即放置义，是说把苦保持于此等（诸界）之中的意思。如是于眼等的一一法由生而令倾向及负运等的意义，故名为界。

又（一）譬如诸外道所说的我，实在是毫无自性的，此等（十八界）则不然，它们是保持自己的自性的，所以为界。（二）譬如世间种种黄的雄黄及红的砒石等是岩石的成分，而说为界，如是此等诸界亦如界（成分），因为此等种种（界）是智及可知的成分。（三）譬如称为身体的复合体的成分中的脂肪质和血等，由于特相不同，互相各异，而称为界，如是称为五蕴的身体的成分中的十八界，亦称为界，因为此等眼等诸界的特相亦互相各异不同之故。（四）又界与“非命”是一同义语。即如世尊为了欲使断除命想的说法所示[320]12：“比丘！此人是六界所成”等。所以依照上面所说的方法，眼即是界故为眼界……乃至意识即是界故为意识界。如是当知先依此等的义而抉择。

　　（二）“以相等”，这里当知以眼等的相等而抉择。他们的相等，与蕴的解释中[321]13所说的一样。

　　（三）“以次第”，这里亦如前面[322]14所说的生起次第等之中，以说法的次第为适宜。那说法的次第，是指确定因果的次序而说，即眼界与色界二种为因，而眼识界是果。余者亦然。（四）“以限量”，即以数量而说。在各种的经与论中，亦曾说到十八界以外的其它诸界，如：光明界、净界、空无边处界

[323]15 、识无边处界、无所有处界、非想非非想处界、想受灭处界[324]16、欲界、恚界、害界[325]17、出离界、无恚界、无害界[326]18、乐界、苦界、喜界、忧界、舍界[327]19、无明界[328]20、精进界、勤界、勤勇界[329]21、劣界、中界、胜界[330]22、地界、水界、火界、风界、空界、识界[331]23 、有为界、无为界[332]24、多界、种种界的世间[333]25。

（问）既然这样，为什么不以一切界为限而只以此十八界为限呢？（答）因为所存的一切界，从自性上说，都可以含摄于此十八界之中的缘故。即“光明界”只不过是色界。“净界”亦与色等有关。何以故？因为它只是一种净的相，即净相而为净界，那净相是不能离开色等而存在的。或者说，善异熟识的所缘的色等为净界，所以净界只是色等而已。在“空无边处界”等之中，那心法则摄意识界中，余者（心所法）则摄于法界中，其次“想受灭界”，实无自性；只是（意识界及法界）二界的灭而已。“欲界”只是法界；即所谓[334]26“此中欲界怎样？便是与欲有关的思择、寻求……乃至邪思惟”。或者十八界即欲界；所谓[335]27：“下自无间地狱起，上至他化自在天止，任何行动于此中及包摄于此中的蕴、界、处、色、受、想、行、识。是名为欲界”。

“出离界”亦只是法界。依据此说[336]28：“一切善法为出离界”，所以即是意识界。

“恚界、害界、无恚界、无害界、乐界、苦界、喜界、忧界、舍界、无明界、精进界、勤界、勤勇界”亦只是法界而已。

“劣界、中界、胜界”只是十八界而已。因为劣的眼等为劣界，中、胜的眼等为中界及胜界。总而言之：不善之法界及意识界为劣界；世间的善及无记的眼界等同为中界；出世间的法界及意识界为胜界。

“地界、火界、风界”只是触界而已。“水界和空界”只是法界。“识界”只是眼识等七识界的简略之说。

十七界及法界的一部分是“有为界”。“无为界”则只是法界的另一部分。

如是存在的一切界，从自性上说，都得含摄于十八界之内，所以只说十八界；也是为了欲除有人于有知识的自性的识中而起的命想，所以这样说。即因为有于知识的自性的识中而作命想的有情，世尊为了欲使他们断灭长时所怀的命想，指明有眼识界、耳识界、鼻识界、舌识界、身识界、意界、意识界等多识的差别，并且它们是依止于眼及色等的缘而起作用，是无常的，所以佛说十八界。更因为是随顺其所教化的弟子的意乐，所以这样说。又这样不过于简略也不过于详细的说法，是随顺其所教化的有情的意，所以说明十八。

世尊以广略的法门而说法，

他的正法之光照耀的时候，

其所化有情心中的黑暗，

便在剎那之间消灭了。

如是当知以限量而抉择。（五）“以数”，先说眼界，据种类，依净眼只有一法数。

耳、鼻、舌、身、色、声、香、味界亦同样，依净耳等亦只有一法数。其次触界，依地、火、风，有三法数。眼识界，依善与不善的异熟，有二法数。如是耳、鼻、舌、身识界亦同。其次意界，依五门转向的善与不善的异熟及领受（唯作），有三法数。法界，依三无色蕴（受想行）及十六细色并无为界，有二十法数。意识界，依其余的善、不善、无记的识，有七十六法数。如是当知以数而抉择。

　　（六）“以缘”，先说眼界，给与眼识界以不相应、前生、有、不离、依止、根缘的六缘为缘。色界给与眼识界以前生、有、不离、所缘缘的四缘为缘。如是耳界、声界等给与耳识界等为缘亦然。

其次对于眼识等的五种，则五门转向的意界[337]29给与他们以无间、等无间、非有、离、亲依止的五缘为缘。而彼等前五识亦给与领受意界（以五缘为缘）。同样的，领受意界给与推度意识界，推度意识界给与确定意识界，确定意识界给与速行意识界（以五缘为缘）。而速行意识界再给与各各以后的速行意识界以彼等（无间、等无间、非有、离、亲依止）的五缘及数数修习缘的六缘为缘。这是在五门作用的方法。

次于意门，则有分意识界给与（意门）转向意识界，而（意门）转向意识界给与速行意识界以上面所说的五缘为缘。

其次法界（受想行──心所法）给与七识界以俱生，相互、依止、相应、有、不离等的多种缘为缘。而眼界等及一部分的法界（如细色、涅槃等）则给与一部分的意识界以所缘缘等为缘。对于眼识界等，不只是以眼界及色等为生起之缘，亦以光明等为缘，所以古师说：“以眼、色、光明，作意为缘生起眼识；以耳、声、空间，作意为缘生起耳识；以鼻、香、风，作意为缘生起鼻识；以舌、味、水，作意为缘生起舌识；以身、触、地，作意为缘生起身识；以有分意、法，作意为缘生起意识”。这里是略说。对于缘的详细分别，将在缘起的解释[338]30中更明白地说。如是当知（这十八界）以缘而抉择。

　　（七）“以所见”，是说当以所见而知抉择之义。即一切的有为界，无论是前际后际的都应视为无真实性，没有常、净、乐、我的特性，并且都是依于缘而相关的作用。

次就十八界各别而说：当视眼界如鼓面，色界如鼓槌，眼识界如鼓声；又眼界如镜，色界如面，眼识界如映于镜中的面相；或者眼界如甘蔗与胡麻，色界如榨机的轮轴，眼识界如甘蔗汁及麻油；或视为眼界如下面的木燧，色界如上面的木燧，眼识界如所起的火。对于耳界等亦应视为同样。

其次意界，从生起方面说，应视它是眼识界的先驱及随从者[339]31。

在法界中的受蕴，当视如箭如桩。其中的想蕴及行蕴，则如受了与受的箭桩的苦痛。或者凡夫的想，因由意欲而生苦痛之故如空拳，或因取于不如实之想，故如森林之鹿（见假的草人而作人想）。行蕴，由它而投人于结生，故应视如投人于火坑的人，或因它而为生苦所随，故应视如为官吏所追的盗贼，或因为它是取来一切不利的蕴的相续之因，故应视如毒树的种子。（而法处所摄的）色，因为是种种的危险之相，故应视如刀轮。

对于无为界，则应视为不死、寂静、安隐。何以故？因为是反对取来一切不利之故。意识界，于诸所缘，不能确定，故应视如森林的猿猴；甚难调御，故如野马；它能落于任何所欲之境，故如投于空中的棍；因它穿了贪瞋等的种种烦恼之衣，故应视如盛装的舞女。

※为诸善人所喜悦而造的清净道论，在论慧的修习中完成了第十五品，定名为处界的解释。

第十六 说根谛品

慧地之四──释二十二根

其次在界之后，举示二十二根：即眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、乐根、苦根、喜根、忧根、舍根、信根、精进根、念根、定根、慧根、未知当知根、已知根、具知根。释此二十二根：

一以义，二以相等，三次第，

四以别无别，

五以作用，六以地，

我等如是知抉择。

此中：（一）“以义”，先说眼等，即如前面所说[340]1的见故为眼等的方法。但最后的三（无漏根）中：第一，在修习的前分，由于“我将知道未知的不死之道或四谛法”这样的行道者所生起故，且有根的意义，故说“未知当知根”。第二，已知（四谛）故，且有根的意义，故说“已知根”。第三，是全知者──即完成四谛智的作用者及漏尽者所生起故，且有根的意义，故说“具知根”。

然而什么是彼等（二十二根）的根的意义？（一）因陀（主）（业）的表相之义为根义；（二）因陀（世尊）所教示之义为根义；（三）因陀（世尊）所见之义为根义；（四）因陀（业）所生起之义为根义；（五）因陀（世尊）所习用之义为根义。这一切义都适合。即以世尊、等正觉者是最上自在者之故为“因陀”。又因为没有任何人能主于业故以善及不善的业为“因陀”。

是故于此（二十二根）中，先说（一）由业而生的诸根，所以说“因陀的表相之义”及（四）“因陀所生起之义”为根义。其次（二）此等一切（二十二根）是由世尊如实而说明，及（三）正觉之故，所以说“因陀所教示之义”及“因陀所见之义”为根义。（五）因为有些根由世尊──牟尼因陀作为境习用，有些作为修习用，故说“因陀所习用之义为根义”。

又此等之所以说为根，是（六）因为称为增上（有力）的自在之义。即眼识等的生起，是眼等的成就之力（增上），若此等（成就之力）锐利时，彼等（眼识等亦起）锐利，此等迟钝时，彼等亦迟钝。这是先以义而抉择。

　　（二）“以相等”，是以相、味、现起、足处而知抉择眼等之义。而彼等（二十二根）的相等，已于蕴的解释[341]2中说。即最后的慧根（及三无漏根）等的四种是无痴之义。余者都已在那（蕴的解释）中而述他们的真实状态。

　　（三）“以次第”，这里也是（前面所说的各种次第中的）说法次第。

由于善知内法而证得圣地之故，所以先说摄属于身体的眼根等。

其次，为示那与身体有关系之法而被称为男或女，故此后说女根、男根。其次为了知道（那男女的身体）二者是与命根结合而生存，故此后说命根。

为了知道直至命根的存在，而此等觉受亦不灭，并且一切觉受都是苦的，故此后说乐根等。

为了指示“为灭彼等苦当修此等法”的行道，故此后说信等。

为了指示行道不是徒然无益的，由于那（信等的）行道，最初便得此法现于自己之前，故此后说未知当知根。因为这是那未知当知根所产生的果，并应于彼根之后即刻修习此根，故继之说此已知根。为了知道由于修习前面的根而后得证于此根，证得此根之时，便是更无所作了，故在最后说此最上安乐的具知根。这是诸根的次第。

　　（四）“以别无别”，在此等诸根之中，只是命根有分别：即是色命根及非色命根二种。余者无别，如是当以别无别而知抉择。

　　（五）“以作用”，什么是诸根的作用？先依这样的语句[342]3“眼界，由于根缘的意义，是眼识界及其相应诸法的缘”，这是由于根缘所成就的作用，又依照自己的锐利及迟钝等的状态，而使眼识等法的锐利及迟钝等亦受自己的行相的影响（作用）──这是眼根的作用。耳、鼻、舌、身根的作用亦然。其次意根的作用是把俱生的诸（心所）法置于自己的势力之下。

命根的作用是保护俱生的（色、心、心所）诸法。女根和男根的作用是处置男女的形状、相貌、态度及行动[343]4的方式。

乐、苦、喜、忧根的作用，是克服俱生的（心、心所）诸法，并使获得如同自己的粗显的行相。舍根的作用，则使获得寂静、胜、中庸的行相[344]5。

信等的（五根的作用）是克服其反对的（不信等），并使其相应的（心、心所）诸法获得信乐等行相的状态。未知当知根的作用，是断除（身见、疑、戒禁取的）三结，并使其相应的（心、心所法）趋向于如是的舍断。已知根的作用，是减少及舍断欲贪与瞋恚等；并使其俱生的（心、心所法）亦受自己的影响。具知根的作用，是舍断对一切作用的热望，及使其相应的（心、心所法）趋向于不死（涅槃）。这是当以作用而知抉择。

　　（六）“以地”，于此（二十二根）中：眼、耳、鼻、舌、身、女、男、乐、苦、忧根，只是欲界的。意根、命根、舍根、信、精进、念、定、慧根包摄于（三界及出世间的）四地。喜根，包摄于欲界，色界，出世间的三地。其余的三（无漏根）是出世间的。如是以地当知抉择。然

常惧无常的比丘，

住于根律仪，

善知于诸根，

终至于苦灭。

这是详论二十二根。

慧地之五──释四谛

在根之后而说“谛”，即苦圣谛、苦之集圣谛、苦之灭圣谛、苦灭之道圣谛的四圣谛。释此四圣谛：

一以分别，二分解，以及三以相等别，

四以义，五以义的要略，六以不增减，

七以次第，八以生等的决定，九以智作用，

十以区别内容，十一以譬喻，十二以四法，

十三以空，十四以一种等，十五以同分与异分，

智者当于教法的次第而知于抉择。

此中：（一）“以分别”──分别苦等，各各有四种的如实，非不如实、非不如是之义，于苦等现观之人当这样显现观察。即所谓[345]6：“苦是逼迫义、有为义、热恼义、变易义……”，此等四种是苦的如实非不如实非不如是之义。“集是堆积义、因缘义、结缚义、障碍义……。灭是出离义、远离义、无为义、不死义……。道是出义、因义、见义、增上（力）义……”，此等四种是道的如实非不如实非不如是之义。又如说“苦是逼迫义、有为义、热恼义、变易义、现观义”等。如是当依各有四义的分别而知苦等。这是先以分别抉择。

　　（二）“以分解”“以分解及相等各别”的句子中，先“以分解”说：“堕肯”（苦）──“堕”的音是表示厌恶的意思，如人说厌恶的儿子为“堕补多”（恶子）。其次“肯”的音是空的意思，如说虚空为“肯”。而此第一苦谛，因为是许多危难的住处，所以是厌恶；又因为缺乏那愚人所思惟的常、净、乐、我之性，所以是空。是以厌恶故，空故，名为“堕肯”（苦）[346]7。

其次（集），“三”的音，如用在“三曼格摩、三妹等”（来集、集结）的诸字中，是表示集合的意思，“邬”的音，如用在“邬本能、邬地等”（生起、上升）诸字中，是表示生起之意。“阿耶”的音，是表示原因之意。而此第二集谛是表示和其它的缘集合之时为生起苦的原因。如是因为集合而为生起苦的原因，所以说是“苦之集”[347]8。

其次第三的灭谛（呢罗达），“呢”的音，是非有之意。“罗达”的音，是表示牢狱之意，即是没有一切趣的苦之故，所以这里（灭谛）是说没有称为轮回牢狱之苦的逼迫，或者说到达（此灭）之时，便没有称为轮回牢狱之苦的逼迫了。又因为是苦的对治之故，所以说是“苦之灭”。或者因为是苦的不生起与消灭之缘，所以说“苦之灭”[348]9。

其次第四的道谛，因为是以苦之灭为所缘为目的而前进故得证于苦之灭，并且（此第四谛）是得至于苦灭之道，所以说为“导至苦灭之道”(dukkha-nirodha-gāmini pañipadā)。

此等四谛之所以称为圣谛，因为是佛陀等的圣人所通达之故。即所谓[349]10：“诸比丘！有此等四圣谛。什么是它们？……乃至……诸比丘，此等是四圣谛”。它们是圣人所通达故名为圣谛。

又是圣人之谛故为圣谛。即所谓[350]11：“诸比丘！于天世间中……乃至……于天及人世间中，如来是圣者。故名圣谛”。

或因正觉此等[351]12而成圣位，故名圣谛。即所谓[352]13：“诸比丘！因为如实正觉此等四圣谛，故名如来是阿罗汉等正觉者及圣者”。

又因圣即谛故名圣谛。圣──是如实，非不如实，真实不虚之义。即所谓[353]14：“诸比丘！此等四谛是如实，非不如实，非不如是，故名圣谛”。如是当以分解而知抉择。

　　（三）怎样“以相等的区别”？于此四谛之中，苦谛，有苦难的特相，有热恼的作用（味），以继续进行为现状（现起）。

集谛，有生起的特相，有不断绝的作用，以障碍为现状。灭谛，有寂静的特相，有不死的作用，以无相为现状。道谛，有出离的特相，有断烦恼的作用，（从烦恼）出来为现状。又四谛次第的以发生（苦），使其发生（集），停止（灭），使其停止（道）为特相；亦次第的以有为（苦）、渴爱（集）、无为（灭）、（智）见（道）为特相。如是当以相等的区别而知抉择。

　　（四）“以义”在“以义及义的要略”的句子中，先“以义”说：什么是谛的意义？对于以慧眼而善观察的人，则知这不是如幻的变化，不是如阳焰的虚伪，不是如异教所说的我的不可得性。然而由于如实，非不如实及非不如是性，并以苦难、生起、寂静、出离的方法，这是圣者之智的境界。是以当知如实，非不如实及非不如是性是谛的意义，正如火的相及世间的自然性相似。即所谓[354]15“诸比丘！此苦，是如实，非虚，非不如是等”。还有：

无苦非逼迫，无逼迫非苦，

决以逼迫性，而说此为谛。

苦是集所成，从彼而非他，

决定苦之因──爱着以为谛。

去灭无寂静，寂静灭所成，

决以寂静性，而说此为谛。

无道无出离，出离由于道，

如实出离性，故说此为谛。

是故诸智者，于此苦等四，

不变真实性，总说义为谛。

如是当以义而知抉择。

　　（五）如何“以义的要略”？这个谛字，见有多种意义，例如：

（1）“谛语不瞋恚”[355]16

此等是说语真实的意。

（2）“沙门、婆罗门住立于谛”[356]17，

此等是说离（妄）谛的意思。　　（3）“彼等善于议论说法者，为何以种种法说谛”[357]18，此等是见解谛理的意义。

（4）“谛唯有一无第二”[358]19，

此等是说第一义谛──涅槃及道的意义。

（5）“四圣谛的善有好多”[359]20？

此等是说圣谛之意。这里也是适合于圣谛的意义。如是当以义的要略而知抉择。

　　（六）“以不增减”：为什么只说四圣谛不少也不多呢？因为没有别的谛存在及不能删去任何一谛之故。即是说不能增加其它一谛于此等之上，也不能于此等四谛之中删去一个。即所谓[360]21：“诸比丘！兹有沙门或婆罗门，来作这样的主张：‘此非苦圣谛，另有苦圣谛，我要除去这个苦圣谛，宣布另一苦圣谛’，这是不可能的事”。又所谓[361]22：“诸比丘！无论是沙门或婆罗门，这样说：‘这不是沙门瞿昙所说的第一苦圣谛，我要否认这第一苦圣谛，宣布另一第一苦圣谛’，这也是不可能的”。又世尊说（轮回的）发生之时，同时亦说明其原因；在说（轮回的）停止之时，同时亦说明其停止的方法。如是说其发生及停止并此二者之因，故结论只有四种；或以应知（苦）、应断（集）、应证（灭）、应修（道）；或以爱事（处）、爱、爱之灭、爱灭之方便；或以阿赖耶（执着）、喜阿赖耶、破阿赖耶、破阿赖耶之方便，而说为四。如是应以不增减而知抉择。

　　（七）“以次第”，这里也是说法的次第。于此等四谛之中：因为是粗、是一切有情所共同的，所以最初说容易知解的苦圣谛。为了指示他的因，故继之说集谛。为知因灭故果灭，所以此后说灭谛。为示证灭的方便，故最后说道谛。

或者为使系缚于有乐之乐的有情而生畏惧之想，故最初说苦。为示那苦不是无作而自来，也不是由自在天所化作等，而是从因而生的，所以继之说集。为了对那些畏惧为有因的苦所逼迫，并有希求出离于苦之意的人，指示由出离而生的安乐，故说灭。为令彼等得证于灭，故最后说导达于灭之道。如是当以次第而知抉择。

　　（八）“以生等的决定”，即在四圣谛的解释中，世尊解释诸圣谛，曾说生等诸法，所以这里当以生等的决定而知四谛的抉择。一、释苦有十二法：[362]23“（1）生是苦、（2）老是苦、（3）死是苦、（4）愁、（5）悲、（6）苦、（7）忧、（8）恼是苦、（9）怨憎会是苦、（10）爱别离是苦、（11）求不得是苦、（12）略说五取蕴是苦”。二、释集，有三法：[363]24“此爱能取再有（生），与喜贪俱，处处而求欢乐，即所谓（1）欲爱、（2）有爱、（3）无有爱”。三、释灭，只一涅槃法而依如是之义[364]25：“即彼前述之爱的（消灭）无余离贪、灭、舍离、放弃、解脱、无执着（无阿赖耶）”。四、释道，有八法[365]26：“何者是导至苦灭之道圣谛？即八支圣道。所谓（1）正见……乃至……（8）正定”。

　　1.释苦

（1）“生是苦”这“生”字亦有多义。例如：（一）“一生、二生”[366]27，是说有（生）的意思；（二）“毗舍佉，有沙门生（种）名尼犍陀”[367]28，是作部类之意；（三）“生为二蕴所摄”[368]29，是作有为相之意；（四）“于母胎中，初心生起，初识现前，由此名为他的生”[369]30，是作结生的意思；（五）“阿难！菩萨正在生”[370]31是作出生之意；（六）“关于他们生说（系统说）是无可轻视无可责难的”[371]32是作家族之意；（七）“姊姊！从那时起，我便以圣生而生”[372]33，是作圣戒的意思。这里的生，是指胎生者自结生（入胎）之后直至从母胎出来所进行的诸蕴而说。至于其它的生（卵生、湿生、化生）当知是只依结生蕴说的，这不过是一些散漫的说法。

直接地说，即生于各处的有情的诸蕴最初的呈现名为生。而此生有于各种生命最初出生的特相；有回返（诸蕴）的作用；从过去生而生起此生为现状，或以种种苦为现状。

生为什么是苦？因为是许多苦的基础的缘故。苦有许多：所谓苦苦、坏苦、行苦、隐苦、显苦、间接苦、直接苦。

此中：身心的苦受，因为自性及名称都是苦的，故说“苦苦”。乐受，因为是由变坏而苦的生起之因，故说“坏苦”。舍受及其余三地的诸行，因有生灭的逼迫，故说“行苦”。如耳痛、齿痛、贪的热恼、瞋的热恼等的身心的病痛，因为要询问才能知道，并且此等病痛的袭击是不明了的，所以叫“隐苦”，又名不明之苦。如因三十二种刑罚所起的苦痛，不必询问而知，并且此等苦痛的袭击是明显的，所以叫“显苦”，又称明了之苦。除了苦苦之外，其余的苦都是根据于（《分别论》中的）谛分别[373]34。其次生等的一切，因为是种种苦的基地，故为“间接苦”，而苦苦则名为“直接苦”。

世尊曾于《贤愚经》[374]35等用譬喻说明：因为此“生”是地狱之苦的基地，及虽生于善趣人间而由于入胎等类之苦的基地，所 以（说生）是苦。

此中，（一）由于入胎等类的苦：有情生时，不是生于青莲、红莲、白莲之中，但是生于母胎中，在生脏（胃）之下，熟脏（直肠）之上、粘膜和脊椎的中间、极其狭窄黑暗、充满着种种的臭气、最恶臭而极厌恶的地方，正如生在腐鱼、烂乳、污池等之中的蛆虫相似。他生于那样的地方，十个月中，备尝种种苦，肢体不能自由屈伸，由于母胎发生的热，他好像是被煮的一袋菜及被蒸的一团麦饼。这是说由于入胎之苦。

（二）当母亲突然颠踬、步行、坐下、起立、旋转之时，则那胎儿受种种苦，如在醉酒者的手中的小羊，如在玩蛇者的手中的小蛇，忽然给他牵前、拖后、引上、压下等。又母亲饮冷水时，他如堕于八寒地狱，母亲吃热粥或食物之时，如落下火雨相似，母亲吃咸酸的东西，如受以斧伤身而又洒以盐水相似，备尝诸苦。这是由于怀胎之苦。

（三）如果母亲妊娠不正常，则胎儿在母亲的亲朋密友亦不宜看的处所，而受割切等手术的痛苦。这是由于堕胎之苦。

（四）在母亲生产之时，胎儿受苦，由于业生之风倒转，如堕地狱，然后向于可怖的产道，从极狭窄的产门而出，如从键孔拉出大龙，或如地狱有情为雨[375]*1山研成粉碎相似。这是由于分娩之苦。

（五）初生的如嫩芽的身体，以手取之而浴而洗及以布拭等的时候，如受针刺及剃刀割裂之苦一样。这是由于从母胎出外之苦。（六）从此以后，于维持生活中，有犯自杀的，有誓行裸体及从事曝于烈日之下或火烧的，有因忿怒而绝食的，有缢颈的，受种种苦。这是由于自己所起的苦。

（七）其次受别人谋杀捆缚等的苦。这是由于他人所起的苦。

如是此生是一切苦的基地。所以这样说：

如果你不生到地狱里面去，

怎么会受那里火烧等难堪的痛苦呢？

所以牟尼说：

这里的生是苦。

在畜生里

要受鞭杖棍棒等许多的痛苦，

难道不生到那里也会有吗？

所以那里的生是苦。

在饿鬼里

便有饥渴热风的种种苦，

不生在那里是没有苦的，

所以牟尼说那生是苦。

在那黑暗极冷的世间中的阿修罗，

是多么苦啊！

不生在那里便不会有那样的苦的，

所以说此生是苦。

有情久住在那如粪的地狱的母胎中，

一旦出来便受可怕的痛苦，

不生在那里是不会有苦的，

所以此生是苦。

更何必多说，

何处何时不有苦？

然而离了生是绝对不会有苦的，

所以大仙说生是第一苦。

──先以生的决定说──

（2）“老是苦”，老有二种，即有为相，及包摄于一有的诸蕴在相续中而变老的──如齿落等。这里是后者的意思。此老以蕴的成熟为特相；有令近于死的作用；以失去青春为现状。此老因为是行苦及苦的基地，所以是苦。由于四肢五体的弛缓，诸根变丑、失去青春、损减力量、丧失念与觉、及为他人轻蔑等许多的缘，生起身心的苦，所以老是它的基地。故如是说：

肢体的弛缓、诸根的变化，

青春的丧失，力量的消亡，

失去念等而受妻儿的责呵，

由于这些以及愚昧的缘故，

而人获得了身和意的痛苦，

这都是以老为因故它是苦。

──这是依老的决定说──

（3）“死是苦”，死有两种：一是关于所说[376]36“老死为二蕴所摄”的有为相；一是关于所说[377]37“常畏于死”的包摄于一有（生）的命根的相续的断绝。这里是后者之意。又以生为缘的死、横死、自然死、寿尽死、福尽死也是这里的死的名字。死有死亡的特相，有别离的作用，以失去现在的趣为现状。因为此死是苦的基地，故知是苦。所以这样说：

恶者看见了他的恶业等的相的成熟，

善者不忍离去他的可爱的事物，

同样是临终之人的意的痛苦。断了关节的连络，刺到要害的末摩[378]38，

这都是难堪难治的身生的痛苦。

因为死是苦所依，故说它是苦。

──这是对于死的决定说──

（4）其次于愁等之中的“愁”，是丧失了亲戚等事的人的心的热恼。虽然它的意义与忧一样，但它有心中炎热的特相，有令心燃烧的作用，以忧愁为现状。因为愁是苦苦及苦的所依故是苦。所以这样说：

愁如毒箭而刺有情的心，

亦如赤热的铁丸而燃烧。

因愁而起病老死等种种苦，

故说愁是苦。

──这是依愁的决定说──

（5）“悲”──是丧失亲戚等事的人的心的号泣。它有哀哭的特相，有叙述功德和过失的作用，以烦乱为现状。因为悲是行苦的状态及苦的所依故是苦。所以说：

为愁箭所伤的人的悲哭，

干了喉唇口盖实难受，

比起愁来苦更甚，

所以世尊说是苦。

──这是依悲的决定说──

（6）“苦”──是身的苦。身的逼迫是它的特相，使无慧的人起忧是它的作用，身的病痛是它的现状。因为它是苦苦及使意苦故为苦。所以说：

逼迫于身更生意的苦，

所以特别说此苦。

──这是就苦的决定说──

（7）“忧”──是意的苦。心的逼恼是它的特相，烦扰于心是它的作用，意的病痛是它的现状。因为它是苦苦及令身苦故为苦。陷于心苦的人，往往散发哭泣，捶胸，翻覆地滚前滚后，足向上而倒，引刀自杀，服毒，以绳缢颈，以火烧等，受种种苦。所以说：

逼恼于心令起身的逼迫，

所以离忧之人说忧苦。

──这是依忧的决定说──

（8）“恼”──是丧失亲戚等事的人由于过度的心痛而产生的过失。也有人说这不过是行蕴所摄的一种（心所）法而已。心的燃烧是它的特相，呻吟是它的作用，憔悴是它的现状。因为它是行苦的状态、令心烧燃及身形憔悴故为苦。所以这样说：

因为此恼令心的燃烧及身形的憔悴，

生起极大的痛苦，所以说为苦。

──这是恼的决定说──

在此（愁悲恼之）中，“愁”是如以弱火而烧釜中的东西。“悲”是如以烈火而烧的东西满出镬的外面来。“恼”则犹如不能外出留在釜内而被烧干了的东西相似。

（9）“怨憎会”──是和不适意的有情及事物相会。与不合意的相会是它的特相，有令心苦恼的作用，不幸的状态[379]39是它的现状。因为它是苦的基地故为苦。所以如是说：

见到怨憎是心中第一的痛苦，

从此而生身的苦。

因为它是心身二苦的所依，

所以大仙说怨憎会是苦。

──这是怨憎会的决定说──（10）“爱别离”──是和适意的有情及事物别离的意思。

与可爱的事物别离是它的特相，有生愁的作用，不幸是它的现状。因为它是愁苦的所依故为苦。所以这样说：

因为亲戚财产的别离，

愚者深受愁箭的刺激，

所以说此爱别离[380]40是苦。

──这是爱别离的决定说──

（11）“求不得”，如说[381]41：“呀！如果我们不生多么好啊”！像于此等的事物中欲求而不能得，故说“求不得苦”。对于不能得的事物而希求是它的特相，有遍求的作用，不得其所求是它的现状。因为它是苦的所依故为苦。所以这样说：

因为希求那些而不得的缘故，

有情生起了烦扰的痛苦。

对那不得的事物的希求是苦之因，

所以胜者说此所求而不得是苦。

──这是求不得的决定说──

（12）“略说五取蕴是苦”，关于此：

如如不动者说生是苦痛的起源，

以及未说的一切苦，除了五蕴不生存[382]42。

所以大仙为示苦痛的终灭，

略说此等五取蕴是苦。

即此五取蕴为生等的种种痛苦所逼迫，正如火之烧薪[383]43，武器之射标的，虻蚊等之集于牛身，收获者之刈于田地，乡间的劫掠者之抢于村落；又生等之生于五取蕴，亦如草和蔓等之生于地上，花、果、嫩叶之生于树上一样。“生”是五取蕴的最初的苦，“老”是它的中间的苦，“死”是它的最后的苦。“愁”是如被至死的苦所袭击的燃烧之苦。“悲”是不堪于前面的苦的人的悲泣之苦。“苦”是称为界的动摇（四大不调）而与不如意的触所相应者的身的病苦。“忧”是由于身病的影响于诸凡夫生起心的病苦。“恼”是由于愁等的增长而生起憔悴呻吟者的心的燃烧的苦。“求不得”是不得如意的人的不能完成其所希求的苦。如是以种种的方法来考察，则知五取蕴是苦。如果把苦一一来指示，则经多劫也说不完。正如取一滴水而代表全大海的水滴的味一样，世尊为了指示一切苦而简略于五取蕴中，所以说“略说五取蕴是苦”。

──这是五取蕴的决定说──

以上先依苦的解释法。

　　2.释集

其次于集的解释中[384]44：“此爱”──即此渴爱。“能取再有”──令其再有为取再有，即是它的性质是再有的，故为能取再有。伴着喜和贪，故为“与喜贪俱”。爱的意义和喜贪相同，是作为一起说的。“处处而求欢乐”──即于个人所生的这里那里而求乐的意思。“所谓”──是不变之词，它是含有“那是什么”的意思。“欲爱、有爱、无有爱”将于“缘起的解释”[385]45中说明。然而应知这里是以此三种同生苦谛之义，而一起说为苦集圣谛的。

　　3.释苦之灭

在解释苦之灭，即以集之灭中的“即彼之爱”等的方法来说，为什么这样说？因为集灭则苦灭，即是由于集之灭而灭苦，更无他法。所以世尊说[386]46：不伤深固根，虽伐树还生。

爱随眠不断，苦生亦复尔。

因为这样由于集之灭而灭苦，所以世尊说苦灭而示以集灭。而诸如来的行动是等于狮子[387]47，他们在使其灭苦而示苦之灭，是注重于因而非从于果。然诸外道的行动则等于狗子[388]48，他们在使其灭苦而示苦之灭，教以勤修苦行等但注重于果的问题而不从于因。如是应先知道其说教的意旨关于苦之灭是由于集之灭。这是“即彼之爱”的意义，即彼前面所说的“能取再有”而以欲爱等分别的爱。

“离贪”说为道，因为说：[389]49“离贪故解脱”。由离贪而灭为“离贪灭”。完全的断灭了随眠，故无余及离贪灭为“无余离贪灭”。或者说离贪是舍断，是故无余的离贪是无余的灭。如是当知这里的语句的接续，依它的意义，则此等一切与涅槃是一同义语。依第一义说苦灭圣谛便是涅槃。因为到达了涅槃之时则爱离而且灭，所以说涅槃为离贪与灭。因为到达了涅槃时则是爱的舍等，及于彼（涅槃）处而于五欲的执着中即一执着也没有，所以又名为“舍离、放弃、解脱、无执着”。

此“灭”有寂静的特相；有不死的作用，或令得乐的作用；无相、或无障碍是它的现状。

（问）是否没有涅槃，犹如兔角而不可得的呢？（答）不然，由于方便而得之故，因为那涅槃是由于称为适当的行道的方便而得，犹如以他心智得知他人的出世间心相似，所以不应说“不可得故无有”。亦不应说因为愚人及凡夫的不得故无涅槃。

更不应说没有涅槃。何以故？终于不成为行道的徒然无益之故；即是说，苦[390]*2无涅槃，则导以正见而摄于戒等三学中的正当的行道终于成为徒然无益的了，然此行道，因得涅槃之故，不是徒然无益的。（问）（能得涅槃故）行道终非徒然无益，是不是因得（五蕴）非有之故？（答）不然，虽然过去未来的（五蕴）非有，但非证涅槃。（问）那么，彼等（现在的五蕴）非有应是涅槃？（答）不然，现在的五蕴非有[391]50是不可能的，如果非有（诸蕴），则不成为现在的状态了；又（如果现在的五蕴非有是涅槃）未免有依止于现在的诸蕴的道的剎那而生起有余涅槃界的过失。（问）在那时（道的剎那），诸烦恼的不现在（现起）（说为涅槃）应无过失？（答）不然（有过失的），因为圣道成为无用之故，如果这样（说烦恼不现起为涅槃），在圣道的剎那以前也有无烦恼的，圣道不是成为无用了吗？所以这是不合理的。

（问）依照[392]51“朋友，那是贪等的尽”等的句子，则（贪等的）尽应是涅槃？（答）不然，阿罗汉也只是（贪等的）尽，因为曾以同样的句子说：“朋友，那是贪等的尽”等。并且（如果说尽是涅槃）涅槃会成为暂时的过失之故（因为尽是暂时的）。如果这样（尽是涅槃），则涅槃等于暂时的有为相，那又何必依正精进去证得它；[393]52因为有为相故则（涅槃）包摄于有为中，包摄于有为之故为贪等之火所烧，烧故成为苦了！（问）因为尽了（烦恼）以后便不再起之故，此（尽）为涅槃应无过失？（答）不然，因为没有这样的尽之故，纵使有，也未免有如前面所说的过失之故；并且圣道亦可认为涅槃的状态，因为圣道而尽诸烦恼，故名为尽，圣道以后便不再起过失故。其次就广义说，这是称为不生及灭的尽的（涅槃的）亲依之故，成了它的亲依，以接近而说（涅槃）为尽。（问）为什么不直接的说（涅槃的）本质呢？（答）因为极微细之故。因为太微细，亦曾影响世尊不大热心去说，并且这是由圣眼才能见证的。又此涅槃是具有道者才能获得[394]53之故为不共。又无前际之故而非新生。（问）既于有圣道时而有[395]54涅槃，岂非新生？（答）不然，这是不能由道而生的。只是由道而得证而不是由道而生的，所以这不是新生。非新生故无老死，既非新生及无老死故（涅槃）是常。（问）（外道的）微（自性、神我、时）等的常性，是否如得涅槃的常性一样？（答）不然，因为（彼等的常）无有因故。（问）是否因为涅槃常故，而彼（微）等是常？（答）不然，因为因相不得故。（问）（微等）是否如涅槃非有生起等故为常？（答）不然，因为微等不是成就之故。依照上述的道理的自性，故只有涅槃是常；因为超越于色的自性，故涅槃非色。诸佛等的究竟涅槃无有差别，故究竟是一。

由于人的修习而得涅槃时，他的烦恼业已寂静尚有余依（即身体的诸蕴）在故，与余依共同命名为“有余依（涅槃）”。由于他除去集因，舍断业果，于最后心以后便不再生起诸蕴，并且已生的诸蕴亦灭之故，无有余依；这里是依照无有余依之故而命名为“无余依（涅槃）”。由于坚强的努力的结果及由殊胜之智而证得之故，是一切知者所说之故，是第一义的自性之故，所以涅槃不是不存在的。即所谓[396]55：“诸比丘！这是不生、不成、无作、无为”。

这是解释苦之灭的抉择论。

　　4.释导至苦灭之道

其次于解释导至苦灭之道的八（正道）法，虽然曾于蕴的解释中说明此义，但这里将为说明彼等于一剎那而起的差别。即简略地说：

（一）为通达四谛而行道的瑜伽者的──以涅槃为所缘而能断绝无明之根的慧眼为“正见”；正的见是它的特相，如界的显明是它的作用，破除无明的黑暗是它的现状。（二）具有如上述的见（的瑜伽）者的──与正见相应而破除邪思惟之心的决定于涅槃为“正思惟”；正心的决定是它的特相，令心安止是它的作用，断除邪思惟是它的现状。（三）有如上述的见及思惟（的瑜伽）者的与彼（正见正思惟）相应而断绝语的恶行的离于邪语为“正语”；和合语是它的特相，离（邪语）是它的作用，舍断邪语是它的现状。（四）有如上述的离（邪语的瑜伽）者的与彼（正语）相应而正断邪业的离于杀生等为“正业”；（离杀生等的）等起是它的特相，离（邪业）是它的作用，舍断邪业是它的现状。（五）他（瑜伽者）的──彼等正语、正业的清净，与彼（正语正业）相应，断除诡诈等──离于邪命为“正命”；洁白是它的特相，维持正当的生活是它的作用，舍断邪命是它的现状。（六）那住立于称为正语、正业、正命的戒地（的瑜伽）者的──随顺于彼（正语正业正命），与彼相应，正断懈怠的勤精进为“正精进”；策励是它的特相，未起的不善而令不起是它的作用，舍断邪精进是它的现状。（七）那如是的精进者的──与彼（正精进）相应，除去邪念的心不忘失为“正念”；注意是它的特相，不忘失是它的作用，舍断邪念是它的现状。（八）如是以无上的念而守护其心者的──与彼（正念）相应，除灭邪定的心一境性为“正定”；不散乱是它的特相，等持是它的作用，舍断邪定是它的现状。

这是导至苦灭之道的解释法。

如是当知这四谛中的生等的抉择。

　　（九）“以智作用”──当知即以谛智的作用的抉择。谛智有随觉智及通达智二种[397]56。此中：“随觉智”是世间的，由于随闻等而对于灭、道（的所缘）而起的。“通达智”是出世间的，以灭为所缘的作用而通达四谛的。即所谓[398]57：“诸比丘！见苦者，亦见苦之集，亦见苦之灭，亦见导至苦灭之道”等一切当知。而此（出世间的智）作用将于智见清净（的解释）[399]58中说明。但于这里的世间智中，“苦智”，由于克胜缠（烦恼）而能遮止起有身见；“集智”能遮止断见；“灭智”，能遮止常见；“道智”，能遮止无作见。或者“苦智”能遮止对于果的异计──于没有常、净、乐、我之性的诸蕴之中而计为常、净、乐、我之性；“集智”能遮止对于因的异计──于非因而起为因之想，以为是由于自在天、初因[400]59、时、自然等而起世间；“灭智”能遮止对于灭的异计──于无色界及世界之顶而执为理想境界（涅槃）[401]60；“道智”能遮止对于方便的异计──耽溺于欲乐及苦行等的不清净之道而执为清净之道。所以这样说：

世间和世间的生因，

世间之灭的幸福和它的方便之道，

未知真谛时，

人是痴迷的。

──如是当知以智作用的抉择──

　　（十）“以内含的区别”即除了爱及诸无漏法，其余的一切法都包含于苦谛之内。三十六种爱行[402]61则包含于集谛之内。灭谛则纯一无杂。于道谛中：（一）属于正见部门的有观神足、慧根、慧力、择法觉支；（二）由于正思惟所表示的有出离寻等[403]62的三种；（三）于正语所表示的有四种语的善行[404]63；（四）于正业所表示的有三种身的善行[405]64；（五）属于正命部门的是少欲知足；又此等一切的正语、正业、正命是圣所爱的戒故，及圣所爱的戒是由于信的手而持故，依彼等（戒）的存在而有（信的）存在之故，亦含信根、信力及欲神足；（六）于正精进所表示的是四种正勤、精进神足[406]65、精进根、精进力及精进觉支；（七）于正念的表示的是四种念处、念根、念力、念觉支；（八）以正定的表示而包含有寻有伺等的三定、心定（心神足）、定根、定力、及喜觉支、轻安觉支、定觉支、舍觉支。

如是当知内含于此四谛中的区别的抉择。

　　（十一）“以譬喻”：苦谛如重担，集谛如负重担，灭谛如放下重担，道谛如放下重担的方法。或苦谛如病，集谛如病之因，灭谛如病愈，道谛如药。或苦谛如饥馑，集谛如旱灾，灭谛如丰收，道谛如时雨。又以怨恨、怨恨的根源、怨恨的断绝、断绝怨恨的方法；[407]*3怖畏、怖畏的根源、无怖畏及其到达的方法；此岸、急流、彼岸及其到达的努力。当知四谛也适合于此等譬喻。

──如是应知以譬喻的抉择──

　　（十二）“以四法（四句分别）”：（一）是苦而非圣谛，（二）是圣谛而非苦，（三）是苦亦是圣谛，（四）非苦亦非圣谛。集等也是以同样的方法（分别）。

此中：（一）与道相应的诸（心、心所）法及沙门果，依照“无常者是苦”[408]66的句子，因为是行苦之故为苦，而非圣谛。（二）灭是圣谛而非苦。其它的（集道）二谛可说为苦，因为无常之故，但不是因为世尊的梵行所领解的如实的苦谛之义。（三）除了爱之外，其五取蕴则依一切的行相都是苦也是圣谛。（四）与道相应的诸法及诸沙门果，苦依世尊的梵行所领解的如实的谛理则非苦亦非圣谛。如是集等亦得依此类推。这里当知是以四法的抉择。

　　（十三）“以空”“以空及以一种等”的一句中，先说“以空”：一切四谛，依第一义说，因无受（苦）者，作（烦恼）者，入灭者及行（道）者之故，当知（四谛）是空。所以这样说：有苦而无什么受苦者，

有作而无作者的存在，

有灭而无入灭者，

有道却无行者的存在。

或者：

前面的苦集二种是常恒、净、乐、我的空，

不死之灭是我的空，

道是常、净、我的空，

于此四谛之中的是空。

或者（苦集道）三者是灭空、灭是其余三者空。或者因（集、道）是果（苦灭）的空，因为集中无有苦故，道中无有灭故。不像自性论者（数论派）所说的自性，果不是含于因中的。果（苦灭）是因（集道）的空，因为苦与集、灭与道不结合之故。不像合论者（胜论派）所说的二微等，因不是与因的果结合的。所以这样说：

三者是灭空，灭是三者空，

因是果的空，果亦是因空。

──如是当知先以空的抉择说──

　　（十四）“以一种等”：此四谛中，一切的“苦”，依其现起之性为一种。依名与色为二种。依欲、色、无色界的生起各别为三种。依四食为四种。依五取蕴的差别为五种。

“集”亦依其现起之性为一种。由于邪见的相应与不相应为二种。依欲爱、有爱、无有爱为三种。由四果道所断故为四种。由于色欢喜等[409]67的不同为五种。由于六爱身的不同为六种。

“灭”亦依无为界为一种。依于经说的有余依及无余依的差别为二种。由于三有的寂灭故为三种。由于四圣道而证故为四种。由于五欢喜（色声香味触的五欲）的寂灭故为五种。由于六爱身的灭尽的各别为六种。

“道”亦依其修习为一种。依止、观之别或依见、修之别为二种。依（戒、定、慧）三蕴之别为三种。因为此道有（八）部分之故，可以三蕴而包摄，犹如都市包摄于国内。即所谓[410]68：“朋友，毗舍佉，不是以八支圣道而包摄三蕴。朋友，毗舍佉，以三蕴而包摄八支圣道。朋友，毗舍佉，正语、正业、正命的三法包摄于戒蕴中。正精进、正念、正定的三法包摄于定蕴中。正见、正思惟的二法包摄于慧蕴中”。

此中的正语等三种只是戒，所以因同种而包摄于戒蕴。在圣典中的“戒蕴中”虽以位格[411]69来说明，然而应依作格[412]70之义。其次于正精进等的三种之中，以定自己的法性是不能专注所缘而安止（入定）的，当它获得精进完成其策励的作用及念的完成其不忘的作用之时的帮助，便得安止。

这里有一个相当的譬喻：即如有朋友三人，为了祭祀共同进入园中，一人看见了盛开的瞻波伽[413]71花，虽然举手去采，但不可能。另一人便屈他的背给他站，他虽然站在他的背上，但因动摇亦不能取得花。此时第三者又供给他的肩，于是他站在一人的背上，握住另一人的肩，随其所欲而采了花，用以严饰而享受祭祀。当知这譬喻是这样的：三友同入园中，如正精进等三法同时而生。盛开的瞻波伽如所缘。举手去摘而不可能，如以定的自己的法性不能专注所缘而安止。屈背给他站的朋友如精进。另一位站着而供给他的肩的朋友如念。于是他站在一人的背上握住另一人的肩随其所欲而采了花，如获得了精进完成其策励的作用及念的完成其不忘的作用之时的帮助的定，得以专注所缘而安止。

是故这里的定是依其同种而包摄于定蕴中，精进及念则依其作用而包摄于定蕴中。于正见、正思惟之中，慧的自己的法性是不能决定所缘为无常、苦及无我的，但获得寻（正思惟）的时时冲击所缘的帮助之时而得决定。何以故？譬如一银行家，置钱币于手中，虽欲视察其全部，但眼面是不能翻转（钱币）的，只能以指节去翻转它而得视察它的各部分。如是以慧自己的法性是不可能决定所缘为无常等，只有由那以专注（所缘）为相而有接触（所缘）作用[414]72的寻（正思惟）的资助，如冲击如翻转及取而与之（的所缘）才能决定。是故正见是依同种而包摄于慧蕴中，正思惟则依（资助的）工作而包摄于慧蕴中。如是以此等三蕴而摄（八正）道。所以说“由于三蕴的差别而有三种”。依须陀洹道等有四种。

又一切四谛，由于真如及可知之故为一种。依世间、出世间，或依有为、无为之故为二种。由于见断、修断、及由见与修不可断之故为三种。由于遍知（舍断、作证、修习）等的差别之故有四种。

如是当知由于一种等的差别而抉择。

　　（十五）“以同分、异分”：一切四谛都是不违真如故、我空故、难通达故，所以互相为同分。即所谓[415]73：“‘阿难！你的意思怎样？一人从远处而把箭射过细小的键孔，每发都不失败，或者一人以破裂为百分的发尖而射穿发尖，哪一种比较困难比较难得呢’？‘如是尊师，那以破裂为百分的发而射穿发尖，实为困难，实为难得’。‘阿难！贯穿其最难贯穿的，还算是那些如实通达这是苦……乃至如实通达这是导至苦灭之道’”。

（四谛的）自相各别故为异分。前（苦集）二种都因难思[416]74、甚深、世间、有漏之故为同分。但果与因有别，及应遍知与舍断的差别之故为异分。后（灭道）二种都因甚深、难思、出世间、无漏之故为同分。但因境（所缘）与有境（有所缘）之别，及应作证与修习之别故为异分。第一第三同指为果故为同分，但是有为及无为之故为异分。第二第四同指为因故为同分，因为一是善一是不善故为异分。第一第四因有为故为同分，但世间和出世间各别故为异分。第二第三是非学非无学故为同分，但是有所缘与无所缘故为异分。

如是智者当以品类与方法，

认识四圣谛的同分和异分。

※为善人所喜悦[417]75而造的清净道论，在论慧的修习中完成了第十六品，定名为根谛的解释。

第十七 说慧地品

慧地之六──释缘起

如前面所说的[418]1“蕴处界根谛缘起等种种法是慧地”的慧地诸法之中，只留下缘起及包摄于“等”字之中的缘生法了，所以现在当来说明它们。

此中当先知道无明等法是“缘起”。即如世尊说[419]2：“诸比丘，什么是缘起？无明缘行、行缘识、识缘名色、名色缘六处、六处缘触、触缘受、受缘爱、爱缘取、取缘有、有缘生、由生之缘而发生老、死、愁、悲、苦、忧、恼，如是这是一切苦蕴的集（生起）。诸比丘，是名缘起”。其次当知老死等为“缘生法”即如世尊说[420]3：“诸比丘，什么是缘生法？诸比丘，老死是无常、有为、缘生、尽法、衰法、离贪法、灭法。诸比丘，生……乃至……有、取、爱、受、触、六处、名色、识、行……诸比丘，无明是无常、有为、缘生、尽法、衰法、离贪法、灭法。诸比丘，是名缘生法”。

（一）缘起的语义之一

这是（缘起和缘生法的）简略的解释：“缘起”[421]4是缘的法。“缘生法”是由那些缘所生的法。怎么能够了解这些呢？当知依照世尊的语言，即如世尊在指示缘起与缘生法的经中说[422]5：“诸比丘，什么是缘起？诸比丘，以生为缘有老死，无论诸佛如来出世或不出世，而此（缘起的）界（自性）住立，是法住性、是法不变性、是此缘性。如来于此现正觉，现观；现正觉、现观之后，讲它、说它、施设、确定、开显、分别及显示它，而说‘汝等当见’！诸比丘，以生为缘有老死，诸比丘，以有为缘有生……乃至……以无明为缘有行，无论如来出世……乃至……分别显示，而说‘汝等当见’！诸比丘，以无明为缘有行。诸比丘，这里的是如性、不违如性、不他性、是此缘性。诸比丘，是名缘起”。如是依佛所示的缘起，与如性等是同义语，所以说缘的法为缘起。

是故当知“缘起”是以老死等诸法的缘为特相，有与苦结合的作用，邪道（轮回）是它的现状，这（缘起）由于这样不少不多的缘而发生那样的法，故说“如性”；因为诸缘和合之时，虽一须臾，想不从此而发生诸法是不可能的。所以说“不违如性”。不能由其它诸法的（生起之）缘而生起别的法，所以说“不他性”；是上面所述的此等老死等的缘之故，或为它们的缘的聚合之故，说为“此缘性”。而此（此缘性的）语义是这样：是此等（老死等）的缘为此缘，此缘即为此缘性；或以此缘的聚合为此缘性。而此（缘起的语）相则应于文法中求之。

有人不顾外道（数论）所遍计的自性、神我等的原因，却说缘正生起为缘起，如是只以生起为缘起。他这种说法是不恰当的！何以故？（1）无有经说故，（2）与经相违故，（3）缺乏甚深之理故，（4）破坏语法故。

（1）没有什么经中说只以生起为缘起的。

（2）那主张只以生起为缘起的人、与部分住的经相违故，怎么相违呢？因为依据世尊所说的[423]6“尔时世尊，于初夜分对缘起顺逆地作意”等语之故，则缘起作意是最初的正觉住的部分住──即是彼世尊的一部分住。所谓[424]7：“诸比丘，我以那最初正觉的住法而住，以那部分住而住”。是故那时的世尊是见缘相而住，不是仅见生起而住的。他又说[425]8：“那我作如是了解：有的是以邪见之缘的觉受，有的是以正见之缘的觉受，有的是以邪思惟之缘的觉受”等等。如是那主张只以生起为缘起的人，是违反于部分住的经中的意思的，同时亦与《迦旃延经》相违。即如迦旃延经中说[426]9：“迦旃延，世间的集（因），以正慧如实而见者，对于他是不会以为世间是非有性的”。因为顺的缘起是世间的生起之缘故为世间的集（因），是为断除断见而说的；但说只是生起则不然，因为只见生起是不会断除断见的；只有由于见缘的相续才能断它，因为有缘相续之时而果亦不断之故。如是那主张只以生起为缘起的人是与迦旃延经相违的。

（3）“缺乏甚深之理故”，即如世尊说[427]10：“阿难，这缘起甚深、甚深”！有四种而名甚深，后面当说[428]11。这种甚深之理在仅仅生起中是不会存在的，即是古人赞说这缘起有四种道理（四句分别）而庄严，而此四法是不会存在于仅仅生起之中的。所以说因为缺乏甚深之理，故不是仅以生起为缘起。

（4）“破坏语法故”，这里的“缘”(paṭicca)（由于缘）字是结合于过去时(pubbakāle)，对于同一主词而完成其意义（与动词起字的作用相同）。例如[429]12：“由于眼与诸色的缘而起(uppajjati)眼识”。如果这里与动名词的“起”(uppāda)结合，则因为缺乏（两个动词）同一主词之故，便破坏了语法，还能够完成些什么意义呢？所以说因为破坏语法之故，不可仅以生起为缘起。

这里更有以为（缘起一语）可与动词“成”(hoti)字结合，而成为“缘起成”(paṭiccasmuppādo hoti)，这也是不合理的！何以故？因为不可能这样结合的，并且（如果这样结合）会成为生起的生起的错误。即如[430]13：“诸比丘，我为汝等说缘起。诸比丘，什么是缘起？……乃至……诸比丘，是名缘起”。在这些句子中，没有用一个“成”字来结合的，并非是生起的。如果是那样结合，则应有一个生起的生起？

又有人想道：“此缘的状态为此缘性。这状态便是无明等的行相，是行等现前之因。而此状态在于行的变化中即名缘起”。他这种说法也是不合理的！何以故？因为已说无明为因之故。即如世尊说[431]14：“是故阿难，只有生是老死的因、是它的因缘、是它的集、是它的缘……乃至……只有无明是行的……缘”。如是佛陀只说无明等是因、不是说它们的变化（是因）。是故当知缘起便是缘的法，唯此说为正说。

（二）缘起的语义之二

其次关于缘起，由于文字的遮蔽（错误），而说它只是生起，对于此语应采取下面这样的意义，而除去其（错误的）想念。即如世尊说：

于彼从缘而起的法聚，

说此缘起一语有二义，

是故说它的缘为缘起，

这是用果之语而说的。

（智者）主张即于从此缘性转起的法聚中而说缘起一语有二种意思：（1）此缘起，因为了解它有助于利益和幸福，故智者值得去领解(paccetum)，是名为“缘”(paṭicca)[432]15，生起之时，是俱(saha)（生起uppajjati）而非单独，是正(sammā)生起(uppajjati)而非无因，是名为“起”(samuppado)。如是缘与起故为“缘起”(paticcasamuppādo)。（2）其次是俱生起故为“起”。诸缘的和合而不是拒绝（诸缘的和合）故为“缘”。如是缘与起故为“缘起”。因为此等因聚是彼等（果）的缘故为“彼缘”，是彼等的缘故此是因。譬如世间的糖块是痰的缘，便叫它痰糖块；又如教法中说，乐的缘是诸佛的出世，所以说[433]16：“诸佛出世乐”。故知这缘起是用果的语言而说（因）的。

（3）或者说：

由此因聚向于果，故说为“缘”。

因聚生起俱生法，故说为“起”。

即是那使行等现前而以无明等一一因的名目而说的因聚，因为由此而产生共同（一定）的成果的意义，以不缺乏的意义，及由此诸和合支（因聚）的互相趋向于果之义，故说为“缘”。因为它们（因聚）生起共同互相不可分离的法，故说为“起”。如是缘与起故为“缘起”。

（4）还有别的说法：

由此缘性的互相为缘，

平等俱时的生起诸法，牟尼如是说缘起。

即因为那些以无明等名目而说的诸缘中的缘，生起行等的法，如果它们不互相为缘及互相缺乏之时，（诸法）是不可能生起的，故为缘。由于缘性的生起诸法，是以平等而非各各参差，是以俱时而非前后（故为起）。那随顺义理言说善巧的牟尼如是说此缘起之义。（世尊）曾作如是说：

以前句说常等的非有，

以后句说断等的破灭，

以此两句说明正的道。“以前句”──即以说明缘的和合的“缘”的一句，因为存在的诸法是依于缘的和合而生起，故（缘的一句）是说明常论、无因论、（自性、微、时等的）异因论及自在天论等类的“常等的非有”；因为是由于缘的和合、哪里是由于常等或无因等的呢？“以后句”──即以说明诸法生起的“起”的一句，由于缘的和合而得诸法的生起，所以是破灭断论、非有论及无作论等，故（以起的一句）“说明断等的破灭”，因为由于前前的缘而数数生起后后的法，怎么是断、非有或无作的呢？“以此两句”──是以缘与起的全句──由于那样那样的缘的和合相续不断而有那些那些的法生起，说明中道，即舍弃[434]17“作者与受者是一，或作者与受者是异”的（邪论），不着于世人所用的语言，亦不超越世俗的名称，这是“说明正道”。上面是先说缘起的语义。

（三）各缘起支的解释

其次世尊演说缘起，曾于经典中用“由无明的缘而有行”等的方法说，要解说它的意义的人，应去入于分别论者[435]18的会众。不诽谤诸阿阇梨，不放弃自宗的意义，不攀他宗的意义，不违于经，随顺于律，见大法教[436]19，了解于法，把握其义，再三思虑及以其它的各种方法来解说其意义。解释缘起之义，自然困难，即如古人说：

谛、有情、结生、缘相的四法，

难见极难说。

所以除了精通及证得经典之义的人之外，去解释缘起之义实在不易，这样考虑了之后：

现在我想解释此缘相，

如入大海而无立足处，

然此教法严饰着种种的说法，　　并有存在着不断的古师之道。

我依此二来释缘起义，

希望你们等持心来听。

古代的阿阇梨亦曾这样说：

谁人乐我而听者，

获得前后（永久的）胜法：

获得前后的胜法，

到达了死王不见的境地。

　　（1）（无明缘行）先就“无明缘行”等的句子说：

　　①以说法的差别，

　　②以义，

　　③以相等，

　　④以一种等，

　　⑤以缘起支的差别。

如是当知抉择说。

此中：①“以说法的差别”，世尊有四种缘起的说法，犹如四位采蔓的人相似，从最初或从中间开始而至于最后，及从最后或从中间开始而至于最初。即（1）譬如四位采蔓的人中一人先看见蔓的根，他便割断根，一切都拉来，取而使用；世尊亦这样从最初开始而至最后说缘起[437]20：“诸比丘，无明缘行……乃至……生缘老死”。（2）譬如彼等四人之中，一人先看见蔓的中部，他便割断中部，只拉其上部，取而使用。世尊亦这样从中间开始而至最后说[438]21：“对于他的受而欢喜而欢迎而耽著者生起喜，那于受中的喜是取。以取为缘的是有。以有为缘的是生”。（3）譬如四人中的一人，先看见蔓的尾端，便执其尾端，从尾至根，取其全部而使用。世尊亦这样从最后而至最初说缘起[439]22：“我说生缘老死。诸比丘，是否生缘老死，你们的意思怎样？尊师，生缘老死，我们的意思是生缘老死。我说有缘生……乃至……无明缘行。

诸比丘，是否无明缘行，你们的意思怎样？[440]23尊师，无明缘行，我们的意思是无明缘行”。（4）在这些人里面的一人，先看见蔓的中部，他便割断中部，向下而至于根，取而使用。世尊亦这样从中开始而至最初说[441]24：“诸比丘，此等四食，是什么因缘？是什么集？是什么生因？是什么原因？此等四食以渴爱为因缘，以渴爱为集，以渴爱为生因，以渴爱为原因。渴爱是什么因缘？…受…触…六处…名色…识…行是什么因缘？……行以无明为因缘……乃至……行以无明为原因”。

为什么他要这样说？因为缘起的完善及他（世尊）自己到达说法的微妙之故。即缘起的确是完善的，由（四种说法的）任何一种都得通达正道。因为世尊以无畏及四无碍相应并到达四种甚深的状态，故为到达说法的微妙，因他到达说法的微妙，所以才能以种种的方法而说法。

特别是：（1）他从最初开始的顺说，因为他观察其所化的人（弟子们）迷昧于（诸法）进行的原因的分别，为示各各以自己的原因而进行，为示其生起的次第，所以他曾这样说。（2）他从最后开始的逆说，因为他以此等方法而见世人陷于苦恼[442]25：“这世人实在陷于苦恼！有生、有老、有死、有死灭、有再生”等，为示从他在（成道的）前分所通达（的缘起）而自证的老死等苦的原因。所以这样说。（3）从中间开始而至最初的说法，是为了从确定食的因缘而回溯到过去世[443]26，再示从过去世以来的因果次第，所以这样说。（4）从中间开始而至最后的说法，是为了指示那未来世的因即于现在世起始的未来世的状态。

于此等说法中，为了对于迷惑了转起的原因的所化之人，提示各各由于自己的原因而进行及其生起的次第，而说从最初开始的顺的说法，当知这里便是这一种。

为什么于此（顺缘起）中最先说无明？这无明是否无因而为世间的根本因犹如自性论者（数论派）的自性呢？不是无因的，因为“由于漏集故有无明之集”[444]27，所以说为无明的原因。

那末，有以（无明）为根本的原因的说法怎么说的呢？于轮转说（无明）成为首，即世尊于轮转说中曾说（无明及有爱）二法为首，第一是无明（为首），即所谓：[445]28“诸比丘，因为不知无明的前际﹐所以说‘无明以前不存在，从此以后而发生’。诸比丘，虽然这样说，但应知道由此（漏）缘有无明”。第二是有爱（为首），即所谓：[446]29“诸比丘，因为不知有爱的前际，所以说‘有爱以前不存在，从此以后而发生’。诸比丘，虽然这样说，但应知道由此（受）缘而有有爱”。

然而世尊于轮转说中，为什么以此二法为首？因为它们是至善趣及恶趣的业的特别原因之故，即（一）无明是至恶趣的业的特别原因，何以故？因为给无明所克制的凡夫，而造杀生等种种至恶趣的业，那是有烦恼的热苦而无乐味，并且会堕恶趣而对自己是不利的；譬如因为给火所烧为棍所打而逼使力竭的屠牛，饮了热水一样，那是痛苦而无乐味，并对自己是不利的。（二）有爱是至善趣的业的特别原因。何以故？因为给有爱克制的凡夫，为了去烦恼之热而有乐，及为至于善趣而除自己的恶趣之苦，而行离杀生等种种至善趣的业；譬如上述的屠牛，因爱冷水有清凉之乐，并且为了除去自己的疲乏，而饮冷水一样。

在轮转说的开头的此等（无明及有爱的二）法中，有时世尊说一法为根本。即所谓：[447]30“诸比丘，以无明为亲因而有行，以行为亲因而有识”等。又说：[448]31“诸比丘，于令其取着的诸法中而视为乐的住者，则爱增长，以爱为缘而有取”等。有时亦说两者为根本，即所谓[449]32：“诸比丘，有无明盖及爱相应的愚夫，得成如是之身，此身与外的名色为二种，由此二缘有触与六处，以此等触，愚者有苦受乐受”等。于此等的说法中：“以无明为缘而有行”，这样以无明一法为根本的说法，当知为此处之意。

──如是当知先以说法的差别的抉择──

　　②“以义”，即以无明等句之义。即所谓：

（无明）（1）以不应成就的身恶行等名为不当有──不应得的意思，那不当有而有，故为无明。（2）相反的，身善行等名为当有，那当有而不有，故为无明。（3）因为对于蕴的聚义，处的努力义，界的空义，根的增上义，谛的如实义，都不知故为无明。（4）不知以逼恼等而说苦等四种之义，故为无明。（5）于无始的轮回，令诸有情徘徊于一切胎、趣、有、识住、有情居之中，故为无明。（6）奔走于第一义不存在的男女等之中，而不奔走于第一义存在的蕴等之中，故为无明。（7）障蔽眼识等的所依、所缘及缘起、缘生法等之故为无明。

（缘）果从彼缘而来故为“缘”。“从缘”，是非无及不拒绝之义。“来”即生起及进行之义，又缘的意义为资助之义。无明即缘为“无明之缘”；所以说“由无明之缘”（而有行）。

（行），行作有为故为“行”。行有二种：（一）“由无明之缘而有行”的行；（二）由于说行的语句而来的行。此中：（一）福行、非福行、不动行三种，及身行、语行、心行三种[450]33的此等六种为“由无明之缘而有行”的行；它们都只是世间的善及不善的思而已。（二）由于说行的语句而来的行有四种：（1）有为行，（2）曾行作行，（3）在行作的行，（4）加行的行。此中：　　（1）在[451]34“诸行无常”等句，是说一切有缘的法，名“有为行”。（2）在义疏中说业所生的（欲、色、无色界）三地的色法及非色法，为“曾行作行”；这亦包摄于“诸行无常”的句子中，但其各别叙述的来处则不清楚。（3）三地的善与不善的思，名为“在行作的行”。它的来处，见于[452]35“诸比丘，这在无明中的人，在行作福行”等句。（4）由于身心的精进，名“加行的行”，它来自[453]36“直至车轮行作之时，停止车轴都固定”等句。

不只是此等方法而已，并有其它由行字而来的方法，如[454]37“朋友，毗舍佉，那于想受灭入定的比丘，先是语行灭，其次身行，其次心行灭”等。然而此等一切行，没有不包摄于有为行里面的。

其次于“行缘识”等句之中，亦如上述的方法。还没有说明的如下：识知故为“识”。[455]38倾向故为“名”。可坏故为“色”。来者伸展及扩大的引导故为“处”。觉受故为“受”。渴故为“爱”。取着故为“取”。成有及使有故为“有”。生的故为“生”。老的为“老”。（人）以此而死故为“死”。忧愁的为“愁”。悲痛的为“悲”。苦痛为苦；[456]39或依破坏于生住二种故为“苦”。不快意的状态为“忧”。深忧为“恼”。“发生”即生起。“发生”一字，并非只与愁等诸字结合，当知是和一切句结合的，不然的话，说“由无明缘而行”，而行做什么呢？则不清楚；如有“发生”来结合之时，则无明即是缘为无明缘，所以形成“由无明缘而行发生”，则确定其缘与缘生的意思了。其它各句也是同样。“如是”即指刚才所说的方法，便是说无明等是原因，而不是自在天等所化作。“这”是如上所说的。“一切”是不杂或全体之义。“苦蕴的”是苦聚的，不是有情的，不是乐净等的。“集”即生。“是”即成为。

──如是当知以义的抉择──

　　③“以相等”，即以无明等的相等，所谓：“无明”有无明的特相，有蒙昧的作用（味），有障蔽的现状（现起），以漏为近因（足处）。“行”有行作的特相，有奋勉的作用，思是它的现状，无明是它的近因。“识”有识知的特相，有先行的作用，结生是它的现状，以行为近因，或以所依及所缘为近因。“名”有倾向的特相，有（与识）相应的作用，不分别是它的现状，以识为近因。“色”有毁坏的特相，有散布的作用，无记是它的现状，以识为近因。“六处”有努力的特相，有见等的作用，（识的）所依及（识的）门是它的现状，以名色为近因。“触”有接触的特相，有冲击的作用，结合是它的现状，以六处为近因。“受”有领纳的特相，有受用境味的作用，苦乐是它的现状，以触为近因。“爱”有因的特相，有欢喜的作用，不满足是它的现状，以受为近因。“取”有执取的特相，有不放的作用，强烈的爱及恶见是它的现状，以爱为近因。“有”，业和业果是它的特相，令存在及生存是它的作用，善、不善、无记是它的现状，取是它的近因。“生”等的相等，当知如谛的解释[457]40中所说。

──如是当知以相等的抉择──

　　④“以一种等”，此中：“无明”──因无智、无见、痴等之性，故为一种。因不行道、邪行道之故为二种；或依有行、无行[458]41之故为二种。三受相应故为三种。四谛不通达故为四种。隐蔽五趣的过恶故为五种。于（六）门（六）所缘（而起）故；亦于一切非色法中故为六种。

“行”──在有漏异熟法的法等之性故为一种。善、不善故有二种；亦依大、小，劣、中，定邪、不定邪故有二种。依（三）福行等之性故为三种。依（胎、卵、湿、化的）四生而起故为四种。导至五趣故为五种。

“识”──依世间（有漏）异熟等性故为一种。依[459]42有因、无因故为二种。是三有所摄故，三受相应故，又无因、二因、三因故为三种。（四）胎、（五）趣故为四种及五种。

“名色”──于识为依止故、以业为缘故为一种。有所缘及无所缘故为二种。因有过去（现在、未来）等故为三种。依（四）胎、（五）趣故为四种及五种。

“六处”──是（心、心所的）发生、会合之处故为一种。是种净[460]43及识等之故为二种。有到达于境、不到达于境及非二[461]44之故为三种。因为包摄于（四）胎及（五）趣之故为四种及五种。关于“触”等的一种等，亦可以此同样的方法类推而知。

──如是当知以一种等的抉择──

　　⑤“以缘起支的差别”──在此（缘起支）中，愁等是为示有轮的不断而说的，因为给老死所袭击的愚人而发生了愁等。即所谓：[462]45“诸比丘，无闻的凡夫，接触身的苦受、愁烦悲痛、捶胸哭泣、陷于蒙昧”。直至愁等进行之时，而彼无明进行，再由无明之缘而有行，如是成为有轮相续。所以愁等即与老死作为一起，仅成十二缘起支。如是当知以缘起支的差别的抉择。然而这里只是略说其差别而已。详说如次：“无明”──依于经说，是对于苦等的四谛处无智。依照阿毗达摩说，是对于前际等及四谛的八处无智，即所谓：[463]46“此中，什么是无明？是对于苦无智……乃至……对于苦灭之道无智，对于前际无智，对于后际无智，对于前后际无智，对于此缘性及缘生法无智”。此中，虽然是除了出世间的（灭道）二谛，于其它的诸处为所缘而生起无明，但这里是以障蔽之意为无明。即因为这（无智的）生起是由于障蔽了苦谛，不得通达（苦谛的）如实自然之相。如是关于集、灭、道、称为前际的过去的五蕴，称为后际的未来的五蕴，称为前后际的两者，亦是同样，乃至由于障蔽了称为此缘性缘生法的此缘性（缘起）及缘生法，不得通达这是无明，这是行的（缘起及缘生法的）如实自然之相，所以说是“对于苦无智……乃至……对于此缘性及缘生法无智”。

“行”──即前面曾经略说的[464]47福等三种及身行等三种的六种。这里再详说：（一）“福行”，有十三种思：即依于进行施戒等所起的八种欲界善思及依于进行修习所起的五种色界善思[465]48。（二）“非福行”，即依于进行杀生等所起的十二种不善思。（三）“不动行”，即依于进行修习所起的四种无色界善思。如是这（福行等）三行共有二十九种思。在其余的三种之中：（四）由于身的思为“身行”。（五）由于语的思为“语行”。（六）由于意的思为“心行”。这三法是为示在造业的剎那，为福等三种转起之门而说的。因为八种欲界的善思及十二种不善思的正二十思，在身表等起之后而由身门转起的，名为“身行”。彼等（同样的二十思）在语表等起之后而由语门转起的，名为“语行”。可是在此（二十思之）中，那神通的思因为是属于另一种东西，不能作为（行缘识的结生）识之缘，所以是不包含在内的。与神通思一样，悼[466]*1举思亦不包含于此，所以那（悼*1举思）亦应除去为识之缘。但此等一切思（连神通思及悼*1举思在内）都是由无明之缘而生（的行）。其次一切二十九思，在（身语）二表不等起，而从意门生起的为“心行”。如是因此（身行等）三法而入（福行等）三法之故，由于此义，当知即以福行等是由于无明的缘性的。

或者有人发问：如何得知此等行是由无明之缘而成？

（答）因为有无明之时而有行故，即对于苦等不断称为无明的无智之人，他对于苦乃至前际等，由于无智，把轮回之苦作为乐想，开始作此（苦之）因的（福行等的）三种行。又对于集，由于无智，开始作此苦的因及爱的工具的行，却思惟为乐之因。又对于灭、道，由于无智，把不是苦的灭的（梵天等的）胜趣作为苦灭之想，把不是苦灭之道的祭祀、苦行等作为苦灭之道想，欲求苦之灭，开始以祭祀、苦行等而作三种行。又因为彼无智者对于四谛的无明不断之故，特别是对于那些混着生老病死等许多危险而都称为福果的苦，不知是苦，为了获得它（福果），开始作身语心行等的福行，正如为求天女者而跳悬崖一样。又因为他不见那虽然认为是乐的福果，但在终了之时，生大热恼的坏苦性及不乐性，于是开始实行那为福果之缘的前面所述的（祭祀苦行等的）福行，这好像灯蛾的扑灯，亦如贪图蜜滴之人，涂蜜于刀口而舔之。又于业报中受用诸欲而不见其过失者，由于作为乐想及为烦恼所克服，而作（身语心）三门转起的非福行，这好像愚人的玩粪，亦如求死者的服毒相似。又于无色之报中，不知其为行苦及坏苦，由于常等的颠倒，而作称为心行的不动行，这好像是迷了方向的人，行向恶鬼的城市的道路一样。如是故说无明有故行有，不是无（无明）有（而行有），所以应知此等行是由于无明之缘而生。即所谓：[467]49“诸比丘，无知者，有无明者，造作福行，造作非福行，造作不动行。诸比丘，如果比丘的无明断除，则明生起，因为他离去无明而明生起，故不造作福行”。

或有人问道：我们已经领解无明是行的缘，但更要问：对于那一种行以及怎样为缘呢？（答）即如世尊说这样的二十四缘：[468]50“因缘、所缘缘、增上缘、无间缘、等无间缘、俱生缘、相互缘、依止缘、亲依止缘、前生缘、后生缘、数数修习缘、业缘、异熟缘、食缘、根缘、禅缘、道缘、相应缘、不相应缘、有缘、无有缘、离去缘、不离去缘”。

　　（1.释二十四缘）（一）（因缘）以之为因，又以为缘名为“因缘”。即成为因故为缘──是说依于因的状态而为缘。于前缘缘等也是同样的意思。此（因缘）中：“因”与（一）论式的部分（二）原因（三）根，是一同义语。即（一）于论式的部分，如宗、因（喻、合、结）等的地方，是世间说之为“因”。（二）在佛教中所说[469]51“诸法从因生”等处，是说原因为因。（三）在[470]52“三种善因三种不善因”等处是说（善不善）根为因，这里正是“根”的意思。“缘”的语义是这样：“以缘故从此而行”为缘──即不除去它而（一法）进行之意。（何以故？）凡是某法不除去另一法而住或生起的，则说那（后）法为（前）法的缘。但以相说，缘有资助的特相；凡是某法助成另一法的存在或生起，则说那（前）法为（后）法的缘。如缘、因、原因、因缘、生起、发源等，都是异文同义之字。这里是以根义为“因”，以资助之义为“缘”，故略说即以根之义的资助法为“因缘”。

诸阿阇梨[471]53的意见：则以为它（因缘）对于善等是善等之性的成就者，犹如对于稻等的（是）稻的种子等（等的成就者），对珠光等的（是）珠的色泽等（等的成就者）。

如果这样说（因缘是成就善等之性者）。（1）则于那（因缘）等起的诸色便不成为因缘性；（何以故？）因为它（因缘）不成就彼等（色）的善等之性故。然而亦非不是因缘，因为曾作如是说：[472]54“因是对于因相应的诸法及彼等起的诸色，由于因缘而为缘”故，于诸无因心的无有（因），是为成立它的无记性。（2）又那有因心，是由于如理作意等的关系而成善性，不是由于相应因的关系而成。如果说于相应因中是由自性便有善等之性，那么，于诸相应法中依因的关系的无贪，亦应是善或无记；因为两者（善与无记）都有之故。于是应于诸相应法中，于如是诸因中，而求善等之性。

然而如果不以善等之性的成就来解释此因的根义，而取完成善安住的状态，则没有什么矛盾；因为获得了因缘的诸法，好像长成了深固的根的树而善安住之故，那无因的（诸法），则如胡麻芽等的水草而不善安住之故。如是以根的意义的资助以完成善安住的状态的资助法，当知为因缘。

　　（二）（所缘缘）于此（因缘之）后的其它（二十三缘）中：由于所缘为助成法，故为“所缘缘”。论中曾举[473]55“色处对于眼识界”为始，乃至结论以[474]56“凡是以此等诸法为缘，而彼等诸法──即诸心、心所法生起，则此等诸法对于彼等诸法，由所缘缘为缘”为终，故不论何法莫非为所缘缘。譬如力弱之人，凭于杖或绳而得起来站立，如是诸心、心所法亦以色等所缘为缘而得生起及住。是故所缘诸法对于一切心、心所法、应知为所缘缘。（三）（增上缘）依于主要义而助成之法，为“增上缘”。

它依俱生及所缘有二种。此中：（一）依照[475]57“欲增上对于欲相应诸法及彼等起的诸色，由增上缘为缘”等的语句看，故知称为欲、精进、心、观的四法为“俱生增上缘”。但不是（这四法）一起（为增上缘）的。因为以欲为首以欲为主而心转起之时，则唯以欲为增上，而非其它的几种。余者（精进、心、观）亦同此理。（二）其次若以某法为主而使非色法（心及心所法）转起的，则某法为彼等（非色法）的“所缘增上”。所以说：[476]58“凡以某等法为主而彼等法──心及心所法生起，则某等法对于此等法，由增上缘为缘”。

　　（四）（无间缘）（五）（等无间缘）由于无间而助成之法为“无间缘”，由于等无间而助成之法为“等无间缘”。对于此二种缘，虽有多种解说，但其要义如下：即于眼识之后必为意界，意界之后必为意识界等，这是心的规则，必依于前前之心而成立，不是由于别的，所以若于各自之后而能够无间的使适当的心生起的法，为无间缘。故说：[477]59“无间缘，是眼识界及其相应诸（心所）法，对于意界及其相应诸（心所）法，由无间缘为缘”。

无间缘即是等无间缘。譬如[478]60积集和相续、增语和词的二法，只是名称的各别，不是意义的不同。

诸阿阇梨的意思，则以世的无间性[479]61为无间缘，以时的无间性为等无间缘。但此说与[480]62“从灭尽（定）出定者的非想非非想处善，对于果定，是由于等无间缘而为缘”等的文句相违。这里他们（诸阿阇梨）又说：（非想非非想处善的）诸法等起性的能力尚未消失，因为由于修习之力的阻止，故令诸法于等无间不生起”，这正是没有时无间性存在的证明。在这里由于修习之力而无时无间，亦即是我们的主张。因为没有时无间，所以不应说等无间性。因为“依时无间为等无间缘”是他们的主张，所以（我们）不执着他们的说法，应该知道这里只是名称的各别，不是意义的不同。何以故？因于此中无有间断，故为无间；因为无形而全无间，故为等无间。

　　（六）（俱生缘）（一法）生起之时，依俱生性（对于他法）而助成之法，为“俱生缘”。如对于光的灯相似。由于非色蕴等有六种：即所谓[481]63“（1）四非色蕴相互由俱生缘为缘，（2）四大种相互（由俱生缘为缘），（3）入胎的剎那名与色相互（由俱生缘为缘），（4）心、心所法于心等起的诸色相互（由俱生缘为缘），（5）四大种对于诸所造色相互（由俱生缘为缘），（6）诸有色法（心所依处）对于诸非有色法（心与心所），有时由俱生缘为缘，有时（对于无色界的心，心所法等）非由俱生缘为缘”。这里（的诸有色法）正指心所依处（心脏）而说的。

　　（七）（相互缘）以相互生起与支持性质而助成之法，为“相互缘”。如三根杖的相互支持相似。此依非色蕴等有三种：即所谓[482]64：“（1）四非色蕴由相互缘为缘，（2）四大种（由相互缘为缘），（3）入胎剎那的名与色由相互缘为缘”。

　　（八）（依止缘）依于作住处及依止的方式而助成之法，为“依止缘”。如大地、布帛对于树木及绘画等。如说[483]65“四非色蕴相互由依止缘为缘”，如是当知依照俱生缘中所说的同样方法（亦有六种），不过这里在第六部分应作这样的分别：即“眼处对于眼识界（及彼相应的心所法）……乃至耳、鼻、舌、身处对于（耳、鼻、舌）身识界及彼相应诸（心所）法，由依止缘为缘。凡依止于某色（心脏）而意界及意识界得以生起，则那色对于意界、意识界及彼等相应诸（心所）法，由依止缘为缘”。

　　（九）（亲依止缘）“亲依止缘”，这里先就如下的语义来说：因为依彼而起故，为了自己的成果而他依止而不违拒，故为“依止”。譬如强烈的痛恼为激恼，如是强力的依止为“亲依止”──即与强力的原因是一同义语。故知以强有力的原因而助成之法为“亲依止缘”。有所缘亲依止、无间亲依止及本性亲依止的三种。此中：

（1）“所缘亲依止”先就所缘亲依止与所缘增上似乎没有什么差别而分别说：[484]66“行布施，受持戒律，行布萨业，尊重其事而行观察。尊重过去的善行而观察，从禅那出定尊重禅那而行观察。诸有学者，尊重种姓[485]67而行观察，尊重清白（心）[486]68而行观察。诸有学者，从道（定）出，尊重其道而行观察”等。然而此中：因尊重某所缘而心、心所法生起。则彼所缘决定于彼等（心、心所法）诸所缘之中是强有力的所缘。如是但以应所尊重之义为所缘增上，以强有力的原因之义为所缘亲依止，当知这是它们的差别。

（2）“无间亲依止”亦曾与无间缘一起作没有什么差别的方法而分别说：[487]69“前前诸善蕴对于后后诸善蕴，由亲依止缘为缘”等。但在（二十四缘的）论母的概论中，对无间缘的说法是：[488]70“眼识界及彼相应诸（心所）法，对于意界及彼相应诸（心所）法，由无间缘为缘”等。对亲依止（缘）的说法，则为[489]71“前前诸善法，对于后后诸善法，由亲依止缘为缘”等。所以来自概论的文句是有差别的，可是在意义上亦唯同一而已。虽然如是，当知在各自之后无间而有适当之心生起的可能性，故为无间性，在后心生起之时，是由于前心的强力性，故为无间亲依止性。譬如在因缘等中，既无任何法，而心亦得生起，但没有无间心，则心决不生起，是故此（无间心）为强有力的缘。如是由各自之后无间的生起适当之心的为无间缘，由强有力的原因的为无间亲依止缘，当知这是它们的差别。

（3）其次“本性亲依止”，本性的亲依止为本性亲依止。于自己的相续中生起的信戒等或习惯的时节食物等，名为“本性”。或者由于自然[490]72的亲依止为本性亲依止。其意义是和所缘（亲依止）及无间（亲依止）不混杂的。当知它有这样种种不同的分别法：[491]73“本性亲依止，是以信为亲依止而行布施，受持戒律，行布萨业，生起禅那，生起毗钵舍那（观），生起道，生起神通，生起三摩钵底（定）。以戒、闻、施舍、慧为亲依止而行布施……乃至生起三摩钵底。则信、戒、闻、舍、慧之对于信、戒、闻、舍、慧，由亲依止缘为缘”。如是由于此等信等的本性及以强有力的原因之义的亲依止，故为本性亲依止。

　　（十）（前生缘）由于先生起而进行助成之法，为“前生缘”。这由于五门的所依和所缘以及心所依而有十一种，即所谓：[492]74“眼处对于眼识界及彼相应诸（心所）法、由前生缘为缘。耳、鼻、舌、身处、色、声、香、味、触处，对于（耳鼻舌身识界、眼耳鼻舌）身识界及彼相应诸（心所）法，由前生缘为缘。色、声、香、味、触处，对于意界（及彼相应诸心所法，由前生缘为缘）。因为意界及意识界依止于彼色（心所依处）而转起，所以那色之对于意界及彼相应诸（心所）法，由前生缘为缘；对于意识界及彼相应诸（心所）法，则有时由前生缘为缘，有时不由前生缘为缘”。

　　（十一）（后生缘）对于前生的色法以支持之义而助成的非色法，为后生缘。如对于小鹫儿的身体而依求食之思相似。所谓：75 “后生的心及心所法对于前生的此身，由后生缘为缘”。

　　（十二）（数数习行缘）依照数数习行的意义，对于（在自己之后而来的）无间（法）的熟练及强力性而有资助的法，为数数习行缘。如于典籍等的预习。这由于善、不善、唯作的速行而有三种。即所谓：75“前前诸善法，对于后后诸善法，由数数习行缘为缘。前前诸不善法……乃至诸唯作无记法，对于后后诸唯作无记法，由数数习行缘为缘”。

　　（十三）（业缘）称为心的加行而以作用性的助成之法为业缘。这由于许多剎那的善与不善的思、及俱生的一切思，有二种。即所谓：[493]75“善及不善业，对于异熟诸蕴及业果诸色，由业缘为缘。俱生的思，对于相应诸（心、心所）法及彼等起诸色，由业缘为缘”。

　　（十四）（异熟缘）由于无精勤的寂静性，对于无精勤的寂静性而助成的异熟法，为异熟缘。它在（五门）转起之时，是彼（异熟识）等起诸色的缘，在结生之时，是业果诸色的缘，在一切时，是（与异熟）相应诸法的缘。即所谓：[494]76“异熟无记的一蕴，对于（其它的）三（异熟无记）蕴及心等起诸色，由异熟缘为缘……乃至在结生剎那异熟无记的一蕴，对于三蕴及业果诸色……三蕴对于其它的一蕴……二蕴对于其它的二蕴及业果诸色，由异熟缘为缘。（异熟识的）诸蕴对于（心）所依，由异熟缘为缘”。

　　（十五）（食缘）对于色与非色，依支持之义而助成的四食，为食缘。即所谓：[495]77“段食对于此身，由食缘为缘。（触、意思、识的）诸非色的（三）食，对于诸相应的（心、心所）法及彼等起诸色，由食缘为缘”。又在（发趣论的）问分中说：[496]78“在结生剎那的诸异熟无记食，对于相应诸蕴及诸业果色，由食缘为缘”。

　　（十六）（根缘）除去女根男根，依增上的意义而助成的其余二十根，为根缘。此中：眼根等（五根）只对非色法为缘，余者（十五根）对诸色与非色（法）为缘。即所谓：[497]79“眼根对于眼识界（及彼相应诸心所法）……乃至耳、鼻、舌、身根对于（耳、鼻、舌）身识界及彼相应诸法，由根缘为缘。色命根对于诸业果色，由根缘为缘。非色的诸根对于相应诸（心、心所）法及彼等起诸色，由根缘为缘”。又在问分中说：[498]80“在结生剎那的异熟无记根对于相应诸蕴及业果诸色，由根缘为缘”。

　　（十七）（禅缘）依审虑的意义而有资助的，除去于二种五识中的乐受与苦受的二（身识）[499]81，一切有善（不善、无记）等各别的七禅支[500]82，为禅缘。即所谓：[501]83“诸禅支对于与禅相应的诸（心、心所）法及彼等起诸色，由禅缘为缘”。又在问分中说：[502]84“在结生剎那的异熟无记的诸禅支对于相应的诸蕴及业果诸色，由禅缘为缘”。

　　（十八）（道缘）于任何处依导引之义而资助的，有善（不善、无记）等各别的十二支[503]85，为道缘。即所谓：[504]86“诸道支对于相应的诸（心、心所）法及彼等起诸色，由道缘为缘”。又在问分中说：[505]87“在结生剎那的异熟无记的诸道支对于相应的诸蕴及业果诸色，由道缘为缘”。当知此等禅缘及道缘二种，在无因的二种五识心中是不可得的。

　　（十九）（相应缘）依于所谓同一所依、同一所缘、同时生、同时灭的相应状态而资助的非色法，为相应缘。即所谓：[506]88“四非色蕴相互由相应缘为缘”。

　　（二十）（不相应缘）不依同一所依等的状态而资助的，为不相应缘，有色的诸法对于非色的诸（心、心所）法（为缘），非色的诸（心、心所）法对于有色的（诸法为缘）。此有俱生、后生、前生三种。即所谓[507]89：“俱生的诸善蕴对于心等起诸色，由不相应缘为缘。后生的诸善蕴对于前生的此身，由不相应缘为缘”。于无记句的俱生（不相应缘）的分别亦说：[508]90“在结生剎那的异熟无记诸蕴对于业果诸色，由不相应缘为缘”。诸（非色）蕴对于所依（色）[509]91，所依（色）对于诸（非色）蕴，由不相应缘为缘”。又前生（不相应缘）依眼根等所依当知。即所谓：[510]92“前生的眼处对于（后生的）眼识[511]93……乃至（前生的）身处对于（后生的）身识，由不相应缘为缘。（前生的心）所依对于（后生的）异熟无记及唯作无记诸蕴……（前生的心）所依对于（后生的）善的诸蕴……乃至（前生的心）所依对于（后生的）不善的诸蕴，由不相应缘为缘”。

　　（二十一）（有缘）由现在相及由有的状态，对于同样（状态的）法，依支持义而助成之法，为有缘。这（有缘）曾以非色蕴、大种、名色、心心所、大种、处、所依等七种论母来说。即所谓：[512]94“（1）四非色蕴相互由有缘。（2）四大种（相互亦然），（3）在入胎剎那的名色相互……（4）心、心所法对于心等起诸色……（5）诸大种对于诸所造色……（6）眼处对于眼识界（及彼相应诸心所法）……乃至身处……色处……触处对于身识界及彼相应诸（心所）法由有缘为缘。色处……乃至触处对于意界及彼相应诸（心所）法（由有缘为缘）。（7）凡依止于某色（心所依处）而意界及意识界得起作用，则彼色之对于意界与意识界及彼相应诸（心所）法，由有缘为缘”。其次在问分中亦曾以俱生、前生、后生、食、根（的五种）来说。先于俱生，以[513]95“一蕴对于其它三蕴及心等起诸色，由有缘为缘”等的方法解说。次于前生，由于前生的眼等的方法而说[514]96。次于后生中，则以对于前生的此身是由于后生的心与心所法为缘等解说[515]97。又于食及根中，则作如是解说：段食对于此身，由有缘为缘；色命根

对于业果诸色，由有缘为缘。

　　（二十二）（非有缘）对于在自己之后无间生起的非色诸法，给以转起的机会而资助的等无间灭的非色法，为非有缘。即所谓：[516]98“等无间灭的诸心、心所法对于现在的诸心、心所法，由非有缘为缘”。

　　（二十三）（离去缘）即彼等（前非有缘的非色法）由于离去而助成故，为离去缘。即所谓：[517]99“等无间离去的心、心所法对于现在的诸心、心所法，由于离去缘为缘”。

　　（二十四）（不离去缘）即诸有缘法，应知依不离去的状态而助成之故，为不离去缘。然而这里，是依于说法的微妙或为化导其所化（的弟子），故（于有缘、非有缘之外）再说此（离去缘及不离去缘）二法。正如已说无因（及有因）等二法，更说因不相应（及因相应）等的二法。

　　（2.无明与行的缘的关系）如是在此等二十四缘中，这无明

对于福行为二种缘，

对于其它（的非福行）为多种缘。

对于后者（的不动行）只为一种缘。

此中：“对于福行为二种缘”，即依所缘缘及亲依止缘为二种缘。即彼（无明），在（良善凡夫）思惟无明为“尽灭法，衰灭法”的时候，则对于欲界诸福行，由所缘缘为缘；以神通心（他心智）而知有痴心的时候，对于色界（诸福行由所缘缘为缘）。其次对于为超越无明而完成施等的欲界的福业之事者及（为超越无明）而生起色界禅者的二种人，则（无明）由亲依止缘为缘；同样的，对于为无明所痴迷故，希求欲有、色有的幸福而行彼等（欲界色界的）福行者（则无明亦由亲依止缘为缘）。

“对于其它（的非福行）为多种缘”，即（无明）对于非福行为多种的缘。怎么样呢？若依无明为缘而生起贪等之时，则由增上缘[518]*2（为缘）；若尊重（无明）而欣赏之时，由所缘增上缘及所缘亲依止缘为缘；对于为无明所迷惑不见其过失而行杀生等人，则由亲依止缘为缘；对于（不善的）第二速行等，则由无间缘、等无间缘、无间亲依止缘、数数习行缘、非有缘、离去缘（为缘）；对于任何等的不善行者，则以因缘、俱生缘、相互缘、依止缘、相应缘、有缘、不离去缘（为缘）。如是成为多种的缘。

“对于后者（的不动行）只为一种缘”：即（无明）对于不动行只由亲依止缘的一种为缘。而此（无明）的亲依止缘的状态，当知在福行中所说的相同。

有人问道：“怎么？只是无明一种为行的缘，还是另有其它为（行的）缘呢？这里如果只有（无明）一种（为行的缘），则陷于一因说；若更有别的缘，则说明“由无明之缘而有行”的一种原因为不适合了？（答）这不是不适合的，何以故？

不是从一因而生一果或多果，

亦非从多因而只生一果，

然而说一因果是有意义的。

在此世间，不是从一因而生一果或多果，亦非从多因而只生一果。但是由于多因而成多果。如从气候、土地、种子及水等的种种因，我们看见生起具有色、香、味等而称为芽的果。然而这里说“由无明缘而有行，由行缘而有识”的一因一果，是具有意义及目的的，即世尊的微妙说法为适应其所化的弟子有些依主要故，有些依明了故，有些依不（与他）共故，所以说一因一果。如说“由触缘而有受”的一因一果，是依（因果的）主要之故，触是受的主要原因，因为受依于触而确定之故。受是触的主要之果，因为触依于受而确定之故。如说[519]100“病由痰等起”，是依明了的一因之故，因为这里明了的是痰，而不是业等。如说[520]101“诸比丘，任何诸不善法，都以不如理作意为根本（因）”，是依不（与他）共的一因说；因为不如理作意是不善的不（与其它善等所）共，而所依及所缘等是（其它善等所）共的。

虽然在行的原因中也有其它的所依、所缘及俱生法等存在，但依[521]102“视为乐者而爱增长”及[522]103“由于无明之集而为漏之集”等语，虽存有其它的爱等的原因，而无明为行的主要原因之故。又依[523]104“诸比丘，无知而有无明者，行作福行”之语，则（无明为行的因）甚明了故，且不（与他）共故，所以说此无明为行的因。如是以上面所说明的一因一果（的目的），当知亦是说明（其它）一切（缘起支）的一因一果的目的。

兹有反问者：“如果这样，那一向取不善的果而且有过恶的无明，却为福行及不动行之缘，岂能妥当？决无尼婆[524]105的种子能生甘蔗之理？”（答）怎么不妥当，即于世间之中：

相违、不相违、似同与不同，

都是诸法的缘的成就。

然而它们不只是异熟。

于世间中，诸法由于处所、自性、作用等的相违及不相违的缘而成就，即如前心之对于后心是处所相违的缘，以前的工巧等的学习对于后起的工巧等的行为（是处所相违的缘）。业之对于色是自性相违的缘、牛乳等对于酪等（是自性相违的缘）。光明之对于眼识等是作用相违的缘。砂糖等对于酒等（是作用相违的缘）。其次眼与色等对于眼识等是处所不相违的缘。前面的速行等对于后面的速行等是自性不相违及作用不相违的缘。正如缘的相违与不相违的成就，而似同与不同亦然。即所谓时节、食物等的似同之色，为（似同的）色的缘，稻的种子等为稻的果实的缘。不同的色亦为非色的缘，及非色亦为色的缘。牛毛、羊毛、角、酪、胡麻、面粉等为吉祥草、香草等的缘[525]106。然诸法以彼等相违、不相违、似同、不同的诸（法）为缘，但此等诸法不只是彼等诸法的异熟。如是这无明，虽依异熟，一向是取不善的果，并依自性虽是罪恶的，应知对于此等一切福（非福、不动）行等，依适宜的处所、作用及自性的相违与不相违缘及似同与不同缘，则可能为缘。

那（无明）缘的状态，即以此等方法说：因彼不断对于苦等无智而称为无明的人，他对于苦乃至前际等，由于无智，把轮回的痛苦作为乐想，而开始作那轮回之因的（福、非福、不动的）三种行等。

其次是另一种的解说：

对于死生轮回和诸行的相，

对于缘生之法的迷妄者。因为他作福与非福及不动的三种行，

故此无明是那三种行的缘。

（问）然而那对于此等（轮回等）迷妄的人，他怎么会行这三种行的呢？（答）（1）先说对于死而迷妄者，他常常不以为死──即是诸蕴破坏的意思，却妄计是“有情死，而此有情转移到另一个身体去”等。（2）对于生而迷妄者，他不以为生──即是诸蕴现前的意思，却妄计是“有情生，而有情出现于新的身体”等。（3）对于轮回而迷妄者，他不以为轮回的意义是这样说的：

诸蕴和界、处的相续，

不断的进行名轮回。

可是他却妄计“这有情从此世界去其它的世界，从他界而来此界”等。（4）对于诸行的相而迷妄者，他不以为（色受等）诸行的自性相，即（无常无我等的）同相，却妄计诸行是“我、我所、常、乐、净”等。（5）对诸缘生法而迷妄者，不以为由无明等而转起行等，却妄计是“我知或我不知”，“我作或令作”，“我于结生中生起”，“微、自在等，以羯逻蓝等的状态而形成他（自我）的身体，令具诸根，他（自我）具诸根而触而受而爱而取而激励，他更于后有而生存”。或妄计“一切有情是由于命运及偶然的事态而转变”。因为他为无明所迷，而作如是妄计，譬如盲人，行于地上，而行于是道非道高低平坦凹凸之处，同样的，他（亦无知）而作福行非福行及不动行，所以这样说：

譬如生盲之人而无别的领导者，

有时行于正道、有时行于邪道上，

那无他人领导而在轮回流转的愚者，

有时作福行、有时亦作非福行。

如果他知道了法而现观于四谛，

那时则无明寂灭而得涅槃的寂静。

──以上是详论无明缘行一句──

　　（2）（行缘识）在“行缘识”一句中：“识”即眼识等的六种。此中：眼识有善异熟及不善异熟二种，如是耳、鼻、舌、身识也是同样的。意识有二十二种，即善、不善异熟的二意界，无因（异熟）的三意识界，八有因异熟欲界心，五色界（异熟心）及四无色界（异熟心）。如是此等六识，一共是包摄三十二种世间（有漏）异熟识。那出世间的心是不应作为轮回论的，所以不包摄在内。

（问）如何得知如上所述的识是由于行的缘而生的呢？（答）这可由没有积业则无异熟（之报）去了解，因为（此识）是异熟，若无积业之时，异熟是不会生起的。如果（无业亦能）生起的话，则一切有情都能生起这异熟识了。然而决不会这样生起的，是故当知此识是由于行的缘而起的。

　　（①行与识的关系）然而由什么行的缘而起什么识呢？先说（1）由欲界的福行之缘而生善异熟的眼等五识，意识中的一意界与二无因意识界及八欲界异熟的十六种，即所谓：[526]107“因作而积欲界的善业，故生起（善）异熟的眼识。耳、鼻、舌、身识亦然……乃至生起异熟意界……生起喜俱意识界……生起舍俱意识界……喜俱智相应（无行）……喜俱智相应有行……喜俱智不相应（无行）……喜俱智不相应有行……舍俱智相应（无行）……舍俱智相应有行……舍俱智不相应（无行）……舍俱智不相应有行（的意识界生起）”。

（2）其次由色界的福行之缘而生五色界异熟。即所谓：[527]108“因作而积色界善业，故离诸欲……异熟初禅……乃至第五禅具足住”。

如是由福行之缘而有二十一种识（即欲界十六，色界五种）。

（3）其次由非福行之缘而生不善异熟的眼识等五种与一意界及一意识界的七种识。即所谓：[528]109“因作而积不善业，故生（不善）异熟的眼识……生起耳、鼻、舌、身识……（不善）异熟的意界……（不善）异熟的意识界”。

（4）其次由不动行的缘而生四无色异熟的四种识。即所谓：[529]110“因作而积无色界的善业之故，超越一切色想……空无边处想俱（异熟识）……识无边处……无所有处……非想非非想处想俱（异熟识）及舍断乐与苦之故……第四禅具足住”。

　　（②异熟识的转起及结生的活动）既然这样知道了由行的缘而有此识，其次应知此识有这样的活动：即此一切识是依转起及结生二种而活动。此中：（前）二种五识、二意界及喜俱无因意识界的十三种，只于五蕴有（欲界及色界）中转起而活动，其它的十九种，则于三有（欲、色、无色）中适宜转起及于结生而活动。怎样的呢？

先说善异熟的眼识等五种，由现于从善异熟或不善异熟而生──并随于业而根已成熟的人的眼等之前的好与中好的色等所缘为缘，依止于眼净（眼根）等，实行其见、闻、嗅、尝、触等的作用。不善异熟的五（识）亦然，不过此等只有不好与不中好的所缘不同而已。此等十（识）是有一定的（认识之）门、所缘、所依、处所及有一定的作用的。从此于善异熟的眼识等之后的意界，即于彼等（眼识等）的所缘为缘，依止于心所依，而实行领受的作用[530]111。如是于不善异熟的（前五识之）后的不善异熟（的意界）亦然。此二（意界）是无一定的门及所缘，而有一定的所依及处所并有一定的作用。其次喜俱无因（异熟的）意识界，于善异熟意界之后，即以彼（意界）的所缘为缘，依止于心所依，而实行推度的作用；（此喜俱无因意识界）若于六门的强有力的所缘，于欲界诸有情多起贪相应的速行之末，断有分的路线，即对于速行（心）所取的所缘，由彼所缘（作用）而转起一回或二回──这是根据中部义疏的说法。然依阿毗达摩的义疏，则于彼所缘（作用）有二回心转。此心有“彼所缘”及“有分顶”的二名。（此心）无一定的门及所缘[531]112，有一定的所依，并无一定的处所及作用。如是先说十三（心）于五蕴有中转起而活动。

其它的十九种的任何一种不能说不适合于自己的结生而活动。但于转起，先说善、不善异熟的二无因意识界，（1）于五门的善、不善异熟意界之后行推度作用，（2）于六门亦如前面所说的方法而行彼所缘作用，（3）由它们自己给与结生以来，如无断绝有分的心生起之时，行有分作用，（4）于（生活的）最后而行死作用，如是实行四种作用，有一定的所依，无一定的门、所缘、处所及作用。八欲界有因（异熟）心，（1）如前所说的方法于六门而行彼所缘作用，（2）由它们自己给与结生以来，如无断绝有分的心生起之时，而行有分作用，（3）于最后而行死作用，如是实行三种作用，有一定的所依，无一定的门、所缘、处所及作用。五色界（异熟心）及四无色界（异熟心），（1）由它们自己给与结生以来，如无断绝有分的心生起之时，而行有分作用，（2）于最后而行死作用，如是实行二种作用。于此等之中，色界（心）有一定的所依、门[532]113及所缘，都无一定的处所及作用，其余的（无色界心）有一定的所依、一定的所缘，而无一定的处所及作用。如是先说三十二种识由行之缘于转起而活动。这里，彼等诸行之对于识，是依业缘及亲依止缘为缘。

　　（③三界诸趣的业与结生）其次关于“其它的十九种的任何一种不能说不适合于自己的结生而活动”的一句，未免太简略而难知，所以再对此语详为指示：（1）有多少结生？（2）有多少结生心？（3）以何心而于何处结生？（4）结生心的所缘怎样？

（1）连无想（有情）的结生共有二十结生。（2）如上面所说的有十九种结生心。（3）在此（十九心）中，以不善异熟的无因意识界，是在恶趣中结生。以善异熟（的无因意识界），是在人界中的生盲者，生而聋者，生而精神错乱者，生而哑者及非男非女（阴阳人）等中结生。以八有因欲界异熟（心），是在欲界诸天[533]114及人中的具福者之中结生。以五色界异熟（心），是在有色梵界中结生。以四无色界异熟（心），是在无色界中结生。以何心于何处结生，此（结生）心即适合结生[534]115。（4）略说（结生心的所缘），结生心有过去、现在、及不可说的三种所缘；而无想（有情的）结生则无所缘。此中：于识无边处及非想非非想处结生心的所缘为过去。十欲界（结生心）的所缘为过去或现在。其它的（结生心的所缘）为不可说。如是对于三所缘而转起的结生，是在（以）过去所缘或不可说所缘（为所缘）的死心之后而转起的，决无死心是以现在所缘（为所缘）的。是故应知如何于（过去、不可说的）二所缘中以任何所缘（为所缘）的死心之后而转起于（过去、现在、不可说的）三所缘中以任何所缘（为所缘）的结生心于善趣及恶趣中而转起行相。例如：

（1.于欲界善趣而有恶业者的结生）先说在欲界善趣而有恶业之人，依据[535]116“临终之时他的恶业悬于他前”等语。当他卧在临终的床上，依他生前所积的恶业或恶业之相，即来现于他的意门之前。由于那（恶业或业相之）缘的生起，即在以彼所缘为终的速行的路线之后，以有分之境为所缘而生起死心。在（死心）灭时，即以那现（于意门的）业或业相为缘而生起由于未断烦恼之力的倾向及为恶趣所摄的结生心。这是即在以过去所缘（为缘）的死心之后而转起以过去所缘（为缘）的结生。另一种人，在临终之时，由于上述之类的业，而地狱等的火焰之色等的恶趣相来现于意门之前。于是在生起二回有分而灭之时，有三种路线心生起：即以彼（恶趣相）所缘为缘而起一（剎那的）转向心，并且因近于死而速力迟钝之故，只生起五（剎那的）速行心及二（剎那的）彼所缘心。此后即以有分之境为所缘而起一死心。至此则已经过十一心剎那。此时他在五心剎那的残余之寿于彼同样的所缘生起结生心。这是在以过去所缘（为缘）的死心之后而转起以现在所缘（为缘）的结生。

另一种人，于临终之时，有以贪等为因的恶劣所缘来现于五门中的任何一门之前。他在顺次的生起，于确定作用之末，因近于死而速力迟钝之故，只生起五（剎那的）速行心及二（剎那的）彼所缘心。此后即以有分之境为所缘而生起一（剎那的）死心。至此业已经过十五心剎那：即二有分、一转向、一见（作用）、一领受、一推度、一确定、五速行、二彼所缘及一死心。此时在一心剎那的残余之寿于彼同样的所缘生起结生心。这也是在以过去所缘（为缘）的死心之后，而转起以现在所缘（为缘）的结生。

上面是先说在以过去所缘（为缘）的善趣死心之后而以过去或现在所缘（为缘）的结生心于恶趣中转起的行相。

（2.于恶趣而有善业者的结生）在恶趣而积有非恶业者，依照前述的方法，他的非恶业或（非恶）业的相来现于意门，所以（在前面所说的）黑分之处而（在这里）易之以白分之外，当知其它的方法和前面相同。这是在以过去为所缘的恶趣死心之后而以过去或现在所缘（为缘）的结生心于善趣中转起的行相。

（3.于欲界善趣而有善业者的结生）其次在善趣而积有非恶业的人，依据[536]117“临终之时他的善业悬于他前”等语，当他卧于临终的床上，依他生前所积的非恶业或（非恶）业的相，即来现于他的意门之前──这（非恶业或业相）是只指（现于）积有欲界的非恶业的人而说；如果（生前）积有大业（上二界的禅定）的人，则只有业相来现。由于那（非恶业或业相的）缘的生起，即在以彼所缘为最后或仅于速行的路线之后，以有分之境为所缘而生起死心，在（死心）灭时，即以那（于临终）来现的业或业相为缘而生起由于未断烦恼之力的倾向及为善趣所摄的结生心。这是在以过去为所缘的死心之后而转起以过去所缘或以不可说所缘（为缘）的结生。

另一种人，在临终之时，由于欲界的非恶业，那在人界而称为母胎的形相，或于天界而称为游苑、宫殿、劫波树等形相的善趣之相，来现于意门之前。在他的死心之后，如在恶趣相中所示的程序相同的生起结生心。这是在以过去所缘（为缘）的死心之后而转起以现在所缘（为缘）的结生。

另一种人，在临终之时，他的亲属拿一些东西到他的五门之前，如以花环、幢幡等色的所缘，或以闻法及供养的音乐等声的所缘，或以香的烟及熏香等香的所缘，对他说：“亲爱的，这些供佛的供品，是替你作供养的，你应心生喜乐”；或以蜜及砂糖等味的所缘，对他说：“亲爱的，这些东西是替你作布施的，你尝尝吧”；或以支那的绸布及苏摩罗的绸布[537]118等触的所缘，对他说：“亲爱的，这是替你作布施的东西，你触摸此物啊”。对于此等现在他的面前的色等所缘，次第的生起确定作用之后，因近于死而速力迟钝之故，只生起五（剎那的）速行及二（剎那的）彼所缘。此后即以有分之境为所缘生起一（剎那的）死心，于彼心后，对于一心剎那住的同样的所缘而生起结生心。这也是在以过去所缘（为缘）的死心之后，而转起以现在所缘（为缘的结生）。

（4.从色界的结生）其它一种由于地遍禅等而获得大界（色界定）及住在（色界）善趣者，在临终之时，有欲界的善业、（善）业相、（善）趣相的任何一种，或地遍等相，或大心（上二界心）来现于意门；或有生起于善的因的殊胜所缘来现于眼及耳的任何一种之前，在他的次第生起确定作用之后，因近于死而速力迟钝之故，只生起三（剎那的）速行。因为在大趣者（上二界的有情）是没有彼所缘的。所以在速行之后，即以有分之境为所缘而生起一死心。此后便生起以所现起属于欲界及大界（上二界）的任何善趣的诸所缘之中的任何所缘（为所缘）的结生心。这是在以不可说所缘（为缘）的（色界）善趣的死心之后而转起以过去、现在或不可说诸所缘的任何一种为所缘的结生。

（5.从无色界的结生）在无色的死心之后的结生，应该照此类推而知。这是在以过去或不可说所缘的善趣的死心之后而（转起）以过去、不可说、现在所缘的结生转起的行相。

（6.于恶趣而有恶业者的结生）其次在恶趣而有恶业者，依照前述的方法，有（恶）业、（恶）业相、或（恶）趣相来现于意门，或者有生起不善之因的所缘来现于五门之前。如是在他的次第转起死心之后，便生起以属于恶趣的彼等所缘的任何一种为所缘的结生心。这是在以过去所缘的恶趣的死心之后而（转起）以过去或现在所缘的结生转起的行相。

　　（④结生识与诸色法的关系）以上曾以十九种识的结生而说明其活动。并且此等识是这样的：

其活动于结生依业有二种，

若依混合等的差别则有二种与多种。

即此十九种异熟识在结生中活动，由于业有二种。各自的生业，由多剎那的业缘及亲依止缘是它的（异熟识的）缘。即所谓：[538]119“善与不善的业，依亲依止缘，是异熟的缘”。如是活动，当知由它（异熟）的混合的差别，则有二种与多种。即此（异熟）由于结生虽只一种，但依与色的混合及不混合的差别，故有二种；依欲有、色有、无色有的差别，故有三种；依卵生、胎生、湿生、化生，有四种；依（五）趣有五种；依（七）识住有七种；依（八）有情居有八种[539]120。此中：

性的混合有二种，其中有性又二种。

若与初说的相共，至少有二三十法。

“性的混合有二种”──此（十九结生识之）中，除开无色有（的结生），与色混合所生起的结生识，则有有性和无性的两种：因为它在色有中是没有所谓女根及男根的性生起的，并在欲有中，除开生成半择迦（无性者的），是有性的生起的。

“其中有性又二种”──此（前二种）中的有性，又因是具女性或男性的任何一种生起的，所以有二种。

“若与初说的相共，至少有二三十法”──在（与色）混合及不混合的二者中，若与初种的色混合的结生识，则与此（结生识）相共的，至少亦有所依（十法）及身十法的二种十法或所依、身、性十法[540]121的三种十法共同生起，因为此色是更不能减少这些成分了的。于卵生、胎生的二种胎中所生起如是最少分的色，犹如用一根最微细的羊毫[541]122所沾引出来的奶酪那样大的数量，此即名为羯罗蓝的生起。于此（结生之）中，当知由于趣的差别而可能有怎样的生的差别；于此等（的差别）即是这样：

地狱与除了地（居天）的诸天

没有前面的三生，

（人、畜、饿鬼的）三趣

则具有四生。

此中：“与诸天”的“与”字，即于地狱与除了地（居天）的诸天，应知并包摄一种烧渴饿鬼，都没有前面的（胎、卵、湿）三生；因为他们只有化生的。而于其余名为畜生、饿鬼及人的三趣，并于上面所除去的地居天，则有四种生。

于有色界中三十九种色，

于胜者、湿生及化生

则有七十种的色[542]123，

或于劣者三十色。

先说于化生的有色的诸梵天（色界天），依照眼、耳、（心）所依的十法及命的九法[543]124的四聚，则有三十九种色与结生识共同生起。除却有色的梵天，于其它的湿生、化生的胜者，依眼、耳、鼻、舌、身、所依、性的十法，有七十色；这些色是常在诸天的。

此中：色、香、味、食素[544]125及（地、水、火、风）四界，加净眼及命的十色量、色聚，名为眼十法，其它的亦应推知。

其次于劣者的生盲、生聋、无鼻、非男（非女）者，则生起依舌、身、所依的十法的三十法[545]126。如是于胜者及劣者之间，当知适宜的分别。

已知如是，更有：

以蕴、所缘、趣、因、受、喜、寻、伺，

而知死（心）与结生（心）的别与差别的不同。

即（无色）混合及不混合，有二种结生，及于（结生之）前的死，意即由此等之蕴有别无别的不同之义。怎样的呢？即有时于四蕴的无色界的死之后，亦以四蕴为所缘的结生是（与死心的所缘）无差别的，有时于非大趣（欲界）以外（蕴）为所缘（的死之后）而以大趣（无色）的内（蕴）为所缘（结生）。这两种是先于无色地（结生）的方法。有时于四蕴的无色的死之后，以欲界的五蕴而结生。有时于五蕴的欲界的死或色界的死之后，而以四蕴的无色界（结生）。如是于过去为所缘的死之后而（转起）以现在为所缘的结生。有的于善趣死后，或于恶趣结生。于无因心的死之后，以有因心结生。于二因心的死后，以三因心结生。于舍俱心的死后，以喜俱心结生。于无喜心的死后，以有喜心结生。于无寻心的死后，以有寻心结生。于无伺心的死后，以有伺心结生。于无寻无伺心的死后，以有寻有伺心结生。当以如是等的相对而成适当的组合。

只是得缘之法

而起他有，

这不是从过去有的转生，

亦非从彼而无因。

即此只是获得了缘的色与非色之法的生起，名为“生起他有”。不是有情、亦非是命。然亦不是从过去有而转生于此，亦非从彼（过去有）无因而显现于此的。

这种意思，我们将以明显的人类的死与结生的次第来说明。即于过去有，无论是由于自然或以手段而迫近于死的人，他难受那刀剑[546]127的集合而切断一切四肢五体的关节连络的难堪的临死之苦，身体渐成憔悴，犹如多罗（棕榈）的青叶曝晒于烈日之下一样，眼等诸根的消灭，及身根、意根、命根而存在于心所依之时，在这一剎那而依止于残留的心所依的识，便转行于重、数习、近死、宿作的诸业的任何一种获得了残余的（无明等的）缘而称为行的业，或于现起的业相、趣相之境。如是转起的识，因为未断渴爱与无明，故渴爱使它倾向于由无明障蔽了利害的（恶趣等）境，及俱生的诸行投它于此境。彼识于相续中，由于渴爱所倾向，由于诸行所投，放弃于前依止。譬如有人悬于结缚于此岸的树上的绳而越过水道，无论他喜乐或不喜乐，由业而等起后依止，及由所缘（缘）等的缘而转起。此处因为前面的识的死亡故名为死，而后面的识于他有结生故名为结生。然而此识不是即从前有而来于此，亦非从前有毫无业、行、倾向于境等[547]128之因而现前的。

兹以回声等譬喻，

因为相续连接，

不一亦不异。

此识不是从前有而来于此，却由属于过去有的诸因而生起。正如回声、灯光、印章、映像等法的譬喻。即如回声、灯光、印章、影等是由于声等之音，不移于他处，此心亦然。所以这里说：

“因为相续连接，不一亦不异”。

即于相续连接中，若决定是一，则不能从牛乳而成为酪，若决定是异，则无酪是依于牛乳的了。一切因与生起的关系都是这样。如果那样（决定是一是异），则一切世间的语言都将割断，那是不成的。所以这里当取不决定是一或是异。这里或有人（问）道：“如果（从前生至今生）这样无转生而现前，那么属于那人身体的蕴即已灭亡，而为果之缘的业又不转移至果，难道这是别人的果？及能另从他因而有此果？并无（业果的）受用者，此果给与谁？所以此说不妥”！回答如下：

于相续中而有果，

此果不是其它的，

亦非从他因而有，

以播种义得成就。

即于一相续中而生果，因为不可能说决定是一是异之故，所以说“不是其它的，亦非从他因而有”。这可“以播种之义而得成就”──即如以行作而种下芒果的种子，而此种子在（发芽成长的）相续中，因获得了缘，他日生起（和种子同样的）特殊之果，这不是其它种子的果，亦非由于别的行作之缘而生起。又非就是那些种子或行作本身到达于果处，（此识之因果）应知如是配合。

亦应知此义亦如在幼年时勤习学术、技艺、医药等，而在他日长大成人之时给与效果。

关于“无受用者，此果给与谁”的问题则这样：

果之生起故，

世说受用者；

如因生果实，

世说树结果。

譬如只称为树的一部分之法的树果的生起，被称为树结果或已结果，同样的，由于只称为天、人的蕴的一部分而被称为受用之物的苦乐之果的生起，而说天或人受乐或苦。所以这里实无说有任何受用者的必要。

（问）：“如果这样，是彼等诸行存在为果之缘，抑不存在？若存在（而为果之缘），则应于彼等（诸行）转起的剎那而有它们的异熟？若不存在（而为果之缘），则得在（诸行）转起之前及以后常能感果？”对他的答复如下：

因为行作故它们为缘，

但它们不是常常感果的。

这里应知保证等的譬喻。

即因诸行的行作故为自果之缘，并非由存在或不存在故（为自果之缘）。所谓[548]129：“因行作欲界的善业及积集之故，生起异熟的眼识”等。（诸行）即适应于自果之缘以后，由于异熟已熟之故，不再感果。为了辨知此义，当知保证者等的譬喻。即如在世间，为了达到某种目的而作保证者。他买东西、或借钱，他的事业推行是为达到目的之缘，并非事业的存在或不存在。到了达到目的之后，亦无保证了。何以故？目的已达之故。如是诸行的行作故为自果之缘，且于适应自果之后，便不再感果[549]130了。

以上是说明由于行的转起为与色混合及不混合二种结生识的缘。

　　（⑤行与识的缘的关系）现在为除对于此等一切三十二异熟识的迷惑：

于诸有等之中的结生与转起，

应知此等诸行怎样为异熟识的缘。

此中，三有、四生、五趣、七识住、九有情居为“诸有等”。意即于此等的诸有等之中的结生和转起，当知此等诸行是异熟识的缘，及怎样为缘。

此中：（1.福行与结生）先于福行，而欲界的八思差别的福行，通常说对于欲有的善趣[550]131中的九异熟的结生，依多剎那的业缘及亲依止缘的二种为缘。而色界的五善思差别的福行，只于色有的五结生（依多剎那的业缘及亲依止缘的二种为缘）。

（2.福行的转起）如上述的欲界的（八福行），于欲有的善趣中，除舍俱无因意识界，对于七小异熟识，不于结生只于转起而依前述的（业缘及亲依止缘）二种为缘。彼同样的（福行），对于色有的五异熟识[551]132，不于结生只于转起为同样的（二种）缘。次于欲有的恶趣，则对于八小异熟识[552]133，不于结生只于转起为同样的（二种）缘。

这里在地狱中，如大目犍连长老的旅行地狱之时，和那样的可喜的所缘会合，则彼（福行）是（识的）所缘。其次有大神变的畜生及饿鬼，亦得有可喜的所缘。而此（福行）于欲有的善趣，对于十六善异熟识[553]134，则同于转起及结生为（二种）缘，通常说福行，于色有中，对于十异熟识[554]135，亦同于转起及结生为缘。

（3.非福行与结生及转起）有十二不善思的差别的非福行[555]136，对于欲有中的恶趣的一（无因异熟意）识，不于转起只于结生为（二种）缘。（此非福行）对于（除上述的一识的）六（不善异熟识），不于结生只于转起为缘。对于（恶趣的）七不善异熟识，则于转起及结生为缘。次于欲有，对于善趣的此等七（不善异熟识），不于结生但于转起为缘。次于色有，对于四异熟识[556]137，不于结生，但于转起为缘。而此（非福行）亦于欲界，由于见不喜之色及闻不喜之声为缘。于梵天界，则无不喜的色等。于欲界中的天界也是同样。

（4.不动行与结生及转起）其次不动行，于无色有，对于四异熟识，于转起及结生为同样的二种缘。

如是先于诸有由结生及转起而此等诸行为彼（异熟识）之缘，如何为缘，当知如上。于胎等中，亦以同样的方法可知。

其次再说明自最初以来的概要：即于此等（福、非福、不动的三）行中，（1）福行，于（欲、色）二有中给以结生之后而生起自己的异熟。同样的，于卵生等的四生，于天人的二趣，于异身异想（如人类），异身一想（如梵众天初生），一身异想（如光音天），一身一想（如遍净天）的四识住，及只于──因为在无想有情居而此（福行）只是色的造作（故除）──四有情居而给以结生之后生起自己的异熟。是故这（福行）于此等的二有、四生、二趣、四识住及四有情居中，对于二十一（善）异熟识之于结生及转起，依上述的（业缘及亲依止缘）为缘。（2）非福行，于一欲有，于四生，于其余的（地狱、饿鬼、畜生）三趣，于异身一想的一识住，于同样的一有情居，由结生而给与异熟；所以这（非福行）于一有、四生、三趣、一识住及一有情居，对于七（不善）异熟之于结生及转起，依前述的（二种）为缘。

（3）不动行，只于一无色有，于一化生，于一天趣，于空无边处等的三识住，于空无边处等的四有情居，由结生而给与异熟；所以这（不动行）于一有、一生、一趣、三识住及四有情居，对于四（无色界的）异熟之于结生及转起，依于如前所述的为缘。如是：

于诸有等之中的结生与转起，

应知此等诸行怎样为异熟识的缘[557]138。

──这是详论“行缘识”的一句──

　　（3）（识缘名色）关于“识缘名色”的一句：

　　①以名色的分别，

　　②以于有等的转起，

　　③以摄，

　　④以缘的方法而知抉择。

　　①“以名色的分别”：这里的“名”，因为倾向于所缘，所以是受等的三蕴。“色”，即四大种及四大种所造色；彼等的分别，已如蕴的解释[558]139中所说。如是先以名色的分别而知抉择。

　　②“以于有等的转起”：此中，“名”则转起于一切有、生、趣、识住及除去（无想有情）一有情居的其余的（八）有情居中。“色”则转起于二有、四生、五趣、前四识住及（前）五有情居中。此名色在如是转起之时，因为（1）无性（无男女性）的胎生者及卵生者在结生的剎那，而所依及身十法的二色相续要目[559]140与三种非色蕴现前，所以详言之，即色色（这里指所依十法及身十法）[560]141的二十法及三种非色蕴的此等二十三法，当知是以识为缘（而生起）的“名色”。如果除去重复的一相续要目的九种色法[561]142则为十四法。

（2）加入有性的性十法则为三十三法（现前）。如果除去重复的二相续要目的十八色法，则为十五法。

（3）因为在化生的有情中，于梵众天等的结生的剎那，而眼、耳、所依的十法及命根的九法的四色相续要目与三非色蕴现前，所以详言之，即色色的三十九法及三非色蕴的此等四十二法，当知是以识为缘（而生起）的名色。如果除去重复的三相续要目的二十七法，则为十五法。

（4）其次于欲有，因为其余的化生者、湿生者或有性而具（内六）处者[562]143在结生的剎那，而（眼、耳、鼻、舌、身、所依、性的）七色相续要目及三非色蕴现前，所以详言之，即色色的七十法及三非色蕴的此等七十三法，当知是以识为缘（而生起）的名色，如果除去重复的六色相续要目[563]144的五十四法，则为十九法；这是指胜者而说。

（5）但依劣者，减去其缺乏的色相续要目，其简与详，当知于结生以识为缘的名色的数目。

（6）于无色（有的结生）者，只有三非色蕴（现前）。

（7）于无想（有的结生）者，只有色的命根九法（现前）。以上是先于结生的方法。

（8）其次于转起，于一切有色转起的地方，于结生心存续的剎那，即有与结生心共同转起的时节（寒暑等）及由时节等起的单纯八法[564]145现前。但结生心不能等起色，因为由所依的柔弱而彼（结生心自）柔弱故不能令色等起，譬如跌落悬崖之人不能为（助）他人之缘一样。自结生心之后的最初的有分开始，而由心等起的单纯八法现前。

（9）于声现前之时，在结生之后由转起的时节及心（转起）的声九法[565]146现前。

（10）至于依段食而活命的那些胎生的有情，由于此等之语：

他的母亲所食的食物和饮料，

维持住在母胎的胎儿的生命。

即由于母亲所吃的食物消散于身体之时（由食等起的单纯八法现前）。

（11）于诸化生（的有情），则在（结生后）吞下最初由自己口中所生唾液之时， 由食等起的单纯八法现前。

这由食等起的单纯八法，并于胜处由时节及心等起的二（声）的九法，有二十六种，如前所说[566]147于一一剎那有三回生（住灭）而由业等起的（眼、耳、鼻、舌、身、所依、性十法）有七十种，合为九十六种色并加三非色蕴，统计九十九法（现前）。或者因为声是不定的，只在有的时候现前，所以除去这二种声，当知此等九十七法[567]148，对于一切有情的发生，是以识为缘（而生起）的名色。即彼等（有情）无论在睡眠、在放逸、在食、在饮、于昼于夜，而此等（九十七法或八十一法）是以识为缘而转起的。彼等的识缘的状态，我们将在以后解释[568]149。

然而这里的业生色，虽系最初建立于有、生、趣、（识）住及有情居中，若无由（时节、心、食）三等起的色来支持，它是不可能持续的。而三等起色若无业生色的支持，亦不可能（持续）。譬如芦束，虽为风吹，因由四方而得站立，亦如破船，虽为怒涛所击，因于大海之中获得了避风之处（故得不动），而此等（四等起色）由于互相支持，故能不倒而持续，一年二年乃至百年，直至彼等有情的寿终或福尽而得转起。这是于有等的（名色的）转起当知抉择。

　　③“以摄”，于无色（有）的转起、结生，并于五蕴有（欲界及色界）的转起，只是以识为缘而有名。于无想（有）的一切处及于五蕴有的转起，只是以识为缘而有色。于五蕴有的一切处，则是以识为缘而（生起）名色。这一切的名、色、名色，如是由各自特质的一分，统摄为“名色”一语，而说“识缘名色”应知。

（问）于无想（有）因无有识（说识缘名色）岂能妥当？（答）非不妥当。即所谓：

识为名色因，而彼有二种：

异熟非异熟，是故为妥适。

即为名色之因的识有异熟及非异熟的两种。因为于无想有情的色是由业等起的，它是由于以五蕴有转起的（业）行作识为缘的；同样的，（此色）是在五蕴有转起善等之心的剎那而由业等起的，所以说是妥当的。如是当知以摄的抉择。

　　④“以缘的方法”，即：

异熟识是名的九种缘，

是所依色的九种，

也是其它的色的八种缘。

行作识是色的一种缘，

其它的识──

是其它的（名色的）适合的缘。

即（1）结生或其它的异熟识，对于那些在结生或于转起而称为异熟的名无论是与色混合或不混合的由俱生、相互、依止、相应、异熟、食、根、有、不离去缘的九种为缘。（2）于结生（的异熟识）对于所依色，由俱生、相互、依止、异熟、食、根、不相应、有、不离去缘的九种为缘。（3）除了所依色，对于其它的色，即于上面的九（缘）中除去一相互缘，由其余的八缘为缘。（4）其次行作识对于无想有情的色，或对于五蕴有的业生色，依于经的方法由一亲依止缘为缘。（5）其它的从最初有分开始的一切识，当知是它是那些名色的适当的缘。如欲详细指示缘的方法，则应详述全部的《发趣论》，我们不便在这里引述。

或有人问：如何得知于结生的名色是以识为缘的呢？（答）依经典及合理之故。即于经典之中，以“诸法随心转”[569]150等的种种方法，便成就对于受等是以识为缘的。次以合理：

由已见的心生之色，

证明未见的色以识为缘。

即于心中欣喜或不欣喜之时，而见生起（与心）相合的色（如面有喜色及不悦之色等）。如是由已见的色而推知未见的色，即当以可见的心生之色而推知不可见的结生色是以识为缘的。对于业等起的（色），亦如心等起的色，是以识为缘的，此说来自《发趣论》。如是“以缘”而知抉择。

──这是详论“识缘名色”一句──

　　（4）（名色缘六处）关于“名色缘六处”的一句，

三蕴为名，

大种、所依等为色。

此等综合的名色，

是那同样的六处之缘。

即彼六处之缘的名色中，受等的三蕴为“名”。（色）即属于自身相续的四大种、六所依及命根，如是当知“大种、所依等为色”。那名、色及名色所综合的“名色”，当知是第六处及六处所综合的“六处”之缘。何以故？因为于无色（有）中，此名只是为第六处的缘，不是他处的缘，即如《分别论》说[570]151：“第六处以名为缘”。

或有人问：如何得知名色为六处之缘？（答）因名色存在之时而（六处）存在故。即此名此色存在之时而有彼彼之处，非因其它。这种“此有故彼有”（的意义），将于（下面）论缘的方法中说明。是故：在于结生或转起，彼为彼之缘，

并以何法而为缘，智者应知之。

此义之解释如下：

　　（①名缘）（于无色的结生与转起）

于无色（有）的结生和转起，

最少，名是七种和六种的缘。

怎样的呢？先说于（无色有的）结生，此名对于第六处，至少由俱生、相互、依止、相应、异熟、有、不离去缘的七种为缘。但有些（名）则由因缘，有些亦由食缘，如是亦由其它的缘为缘。当知如是由最多和最少的数目为缘。

次于（无色有的）转起，异熟（名）亦由如前所述的（俱生等七种缘）为缘。其余的（非异熟名）至少亦以如前所述的七缘之中而除去异熟缘的六缘为缘。但有些（名）则由因缘，有些亦由食缘，如是亦由其它的缘为缘。当知这样由最多和最少的数目为缘。

（于五蕴有的结生）

名于他有的结生，

对于第六处是同样的。

对于其它的（五处），

由六种为缘。

即于无色有之外的其它的五蕴有（的结生），那与心所依为伴的异熟名，对于第六处，至少由七种缘为缘，如于无色有中所说。对于其它的眼等五处，那与四大种为伴的（名），由俱生、依止、异熟、不相应、有、不离去缘的六种为缘。但有些则由因缘，有些亦由食缘，如是亦由其它的缘为缘。当知这样由最多和最少的数目为缘。

（于五蕴有的转起）

于转起，异熟为异熟的缘是同样的，

非异熟为非异熟的第六处的六种缘。

即于五蕴有的转起，亦如于结生所说，而异熟的名对于异熟的第六处，至少由七种缘为缘。而非异熟的（名）对于非异熟的第六处，至少由除去那七种之中的异熟缘的六种为缘。这里最多和最少的数目如前可知。

于同样的五蕴有，

异熟是其它的五处的四种缘。

非异熟也与此说同样的。

即于彼处（五蕴有）的转起，依净眼等所依的其它的异熟名，对于其余的眼处等的五处，由后生、不相应、有、不离去缘的四种为缘。非异熟（对于眼等的五处）亦如异熟所说的一样。是故种种的善等（心、心所）对于彼等（眼等五处），当知由四种缘为缘。如是当知先说名于结生或转起，是彼等何处的缘，及如何而为缘。

　　（②色缘）

这里的色于无色有

不成为任何一处的缘。

色于五蕴有的结生，

所依为第六（处）的六种缘，

大种对于五处

总说为四种缘。

即色于（五蕴有的）结生，所依色对于第六意处，由俱生、相互、依止、不相应、有、不离去缘的六种为缘。其次四大种于（五蕴有的）结生与转起，就任何生起的处，总而言之，对于眼处等五，由俱生、依止、有、不离去缘的四种为缘。

命与食在于（结生及）转起，

是此等（五处）的三种缘，

此等（五处）是第六处的六种缘，

所依是它的五种缘。

其次于（五蕴有的）结生及转起，那色的命对于眼等的五（处），由有、不离去、根缘的三种为缘。食则由有、不离去、食缘的三种为缘。如以食而生活的有情的食物循环于他们的身体，则此食只是于转起的缘，不是于结生的。

其次此等眼处等五，对于称为眼、耳、鼻、舌、身识的第六意处，但于转起不于结生，由依止、前生、根、不相应、有、不离去缘的六种为缘。[571]*3如是当知色于结生或转起，是彼等何处的缘及如何而为缘。（③名色缘）

名色二种是何处的缘，

智者应知于一切处是怎样的缘。

即所谓先于五蕴有的结生，称为三蕴及所依色的名色，对于第六处，由俱生、相互、依止、异熟、相应、不相应、有、不离去缘等为缘。这只是说其要点；因为依此方法可以推知一切，所以这里便不详示了。

──这是详论“名色缘六处”一句──

　　（5）（六处缘触）关于“六处缘触”一句：

略说触有眼触等的六种，

详说他们则有如识的三十二。

即于“六处缘触”（的句中），略说触有眼触、耳触、鼻触、舌触、身触、意触的此等六种。详说则有眼触等五种善异熟、五种不善异熟的十种及与二十二世间异熟相应的二十二种，[572]152如是一切正如“行缘识”所说的三十二种一样。其次为此三十二种之缘的六处中：

智者对于六处的主张：

和第六处相共的眼等内六处与外六处。

此中，先说那些人指出：因为这是有执受（身心）的转起论，只是属于自己相续中的缘及缘所起的，依据经典所说[573]153：“以第六处为缘而有触”，则是在无色有的第六处及包摄一切在其它（欲有色有）的六处而为触的缘，即取（第六处的）一部分的自性而含（六处的）一分，所以主张是“和第六处相共的眼等内六处”。这便是说第六处与六处共称为六处。

其次那些人只指出缘生（果）是属于（自己的）一相续的，而缘则属于不同的相续的，只以那样的处是触的缘，所以主张包括于一切处和第六（处）相共的内（眼处等）及外色处等为六处。这便是说以第六处与（内）六处及（外）六处一起合称为六处。　　这里有人问：不能从一切处而生一触，亦不能从一处而生一切触，然而这“六处缘触”是从单数说的，是什么缘故？对他的答复如下：那是真的，从一切不能生一，从一亦不能生一切，但从多（处）而生一（触）。譬如眼触是从眼处、色处，称为眼识的意处及其它相应的法处而生的，如是亦可适当的应用于一切处。所以说：

如如者（世尊）以单数之语而说法，

指示一触是从多处而生的[574]154。

“以单数之语而说法”，即是如如者以“六处缘触”的单数之语而说法，以示从多处而成一触之义。其次于诸处之中：

于五是六种的缘，

其后之一是九种的缘，

外六于适当而发生，

如是辨别它（意触）的缘。

这里的解释如下：（1）先说眼处等五（处）对于眼触等的五种触，由依止、前生、根、不相应、有、不离去缘的六种为缘。（2）此后的一异熟意处对于各种的异熟意触，由俱生、相互、依止、异熟、食、根、相应、有、不离去缘的九种为缘。（3）于外（处）中：色处对于眼触，由所缘、前生、有、及不离去缘的四种为缘；声处等对于耳触等也是同样的。（4）其次彼等（现在的色等五处）及法处（所摄的色）对于意触亦同样的（由四种为缘）。（5）（非现在的色等五处及法处对于意触）只由所缘缘[575]156为缘。所以说“外六于适当而发生，如是辨别它（意触）的缘”。

──这是详论“六处缘触”一句──

　　（6）（触缘受）在“触缘受”的句中：

依于门，故说受只有眼触所生等六种，

由于区别则它们有八十九。

在《分别论》中解释此句说：[576]157“眼触所生的受、耳、鼻、舌、身、意触所生的受”，这样是依于门，故只说六种受。其次由于区别，因它们是和八十九心相应的，所以说有八十九。

在这些受里面，

这里是说与异熟心相应的三十二受的意思。

此中，于五门（此触）是五（受）的八种缘，

此触是其余的一种缘，

于意门中也是同样的。

这里，（1）眼触等的触，于五门中，对于以净眼等为所依的五受，由俱生、相互、依止、异熟、食、相应、有、不离去缘的八种为缘。（2）其次这眼触等的触，于一一门，对于由领受、推度、彼所缘（作用）而转起其余的欲界诸异熟受，只由亲依止缘一种为缘。（3）“于意门中也是同样的”，即于意门，那称为俱生意触的触，对于由彼所缘而转起的欲界诸异熟受，也是由同样的八种缘为缘。（此俱生意触）对于由结生、有分及死而转起的三地的[577]158异熟受亦然（由八种为缘）。（4）其次意门转向（心）相应的意触，于意门，对于由彼所缘而转起的欲界诸受，由亲依止缘的一种为缘。

──这是详论“触缘受”的一句──

　　（7）（受缘爱）在“受缘爱”的句中：

这里的爱，由色爱等的差别有六种，

由于转起的行相，一一有三种。

于此句中，如《分别论》中说：[578]159由所缘而得名的（渴爱），有色爱、声爱、香爱、味爱、触爱、法爱。譬如说长者子、婆罗门子，此子是从父而得名的。在彼等渴爱中，从一一渴爱而转起的行相，有欲爱、有爱及无有爱的三种。即色爱转起以欲乐而享受现于眼的视线之前的色所缘之时，名为“欲爱”；当它与认为所缘“是恒是常”的常见共同转起之时，名为“有爱”──与常见作伴的贪而名有爱；当它与认为所缘“是断是灭”的断见共同转起之时，名为“无有爱”──与断见作伴的贪而名无有爱。于声爱等的方法也是同样的。如是则此等（六爱）而成十八渴爱。彼（爱）于内色等十八及外（色等）十八而成三十六。如是过去三十六，未来三十六，现在三十六，故成一百零八的渴爱。其次略而言之，彼（爱）依色等所缘而为六，依欲爱等则只有三爱而已。因为此等有情，如爱（自己的亲生）子，由于爱子而尊敬（此子的）保姆，因爱由色等所缘而生起的受；由于爱受而给以色等所缘的尊敬，如给与画家、音乐家、制香者、厨师、织者及供给药品的医生的最大的尊敬一样。是故应知由此等一切受缘而有爱。

因为这里是一异熟的乐受的意思，

故此（乐受）是爱的一种缘。

“一种”即是只由亲依止为缘。或因：

苦者求乐、乐者求更多的乐，

舍则寂静，所以说是乐。

因为三受是渴爱的缘，

大仙便说受缘爱。

受缘爱，若无随眠则不成，

是故此爱不存于梵行已立的婆罗门。

──这是详论“受缘爱”一句──

　　（8）（爱缘取）关于“爱缘取”一句：

对于四种取，以义而分别，

以法之广略，依次序辨别。取的辨别如下：“四种取”，即欲取、见取、戒禁取及我语取。

　　（①以义分别）这是它们的意义的分别：即执取称为事（对象）的欲，故为“欲取”。欲即是取，故为欲取。取(upādāna-j)是坚执之意。因为这（取字的）“邬波”(upa)一音含有坚的意义，如在恼(upāyāsa)及接近(upakaṭṭha)等字之中一样。同样的，见即是取，故为“见取”，或执取于见故为见取。即于“我与世间是常”等，五蕴中取其一蕴为“我”，其它则为“世间”之“身见”。以后见取于前见──后面的（邪）见依前（面的邪）见而生；后者执取前面的邪见，如此（一连串）继续不断的执取邪见。同样的，执取戒禁[579]160故为“戒禁取”，或戒禁即是取故为禁取。因为执着为净，故牛戒、牛禁的自身即是取。同样的，（人们）以此而语故为“语”。（人们）以此而取着故为“取”。语什么或取什么呢？即自取自己的语为“我语取”。或（人们）以此而取我语是我故为我语取。这是先就它们（四取）的意义的分别。

　　（②以法的广略）其次依法的广略，先说欲取：[580]161“此中什么是欲取？即对于诸欲的欲欲、欲贪、欲欢喜、欲渴爱、欲粘、欲热恼、欲迷、欲缚、是名欲取”，这是来自经典的略说坚持的渴爱。坚持的渴爱，即是由前面的渴爱的亲因缘而强化了的后面的渴爱。也有人说：“未达境的希求为渴爱，如盗贼在黑暗中伸出他的手相似，已达境的取为（欲）取，如彼（盗贼）已取东西。少欲知足是彼等（欲取）的相对法。同时它们（欲取）是遍求及守护之苦的根本”。关于其余的三取，略说只是见而已。其次详细地说：渴爱之强烈的为欲取，亦如前面的色（爱）等中所说，有一百零八种。十事邪见为见取；即所谓：[581]162“此中见取如何？一、无布施，二、无供养，三、无祭祀，四、无善行恶行诸业的果报，五、无此世，六、无他世，七、无母，八、无父，九、无化生有情，十、于世间中无有依正直行道而于此世他世自证及（为世人）说法（的沙门、婆罗门），这样的见……乃至颠倒执着，名为见取”。其执取由戒禁而清净的为戒禁取；即所谓：[582]163 “此中戒禁取如何？……由戒而净，由禁而净，由戒禁而净的这样的见……乃至颠倒执着，名为戒禁取”。二十事有身见为我语取；即所谓：[583]164“此中我语取如何？兹有无闻凡夫……于善人法不能调顺，（一）视色是我，（（二）视我有色，（三）视色在我中，（四）视我在色中，（五～八）视受是我……（九～十二）想是我……（十三～十六）行……（十七～二十）视识是我，我有识，识在我中，我在识中，这样的见）……乃至颠倒执着，名为我语取”。这是（四取）法的广略。

　　（③依次序）其次依它们的次序，有三种：（一）生起的次序，（二）舍断的次序，（三）说法的次序。此中：（一）因为于无始的轮回没有最初的起源，所以不能直接的说诸烦恼生起的次序，只能间接的于一有之中大概来说，我执（我语取）是常与断的住着（见取）的先导。自此执“我为常”者为使我清净而起戒禁取。执“我为断”而不顾他世者则起欲取。如是最初为我语取，次为见取，戒禁取及欲取，这便是此等（四取）于一有中的生起的次序。（二）此（四取之）中，见取等（三种）因为是在须陀洹道所断，所以是最先舍断的；而欲取因为是在阿罗汉道所断，所以为后断，这便是它们舍断的次序。（三）此（四取）中的欲取，因为是大境及明了之故在最先说。即彼（欲取）是与八（贪）心相应的故为大境。其它的（三种）是与四（瞋、痴）心相应的故为小境。大概人们都是乐阿赖耶（五取蕴）的，所以欲取为明了，余者则不然。或以欲取者，为了得欲，往往举行祭典，而彼（祭典）是他（欲取者）的见取[584]165，所以此（欲取之）后为见取。这（见取）分为戒禁取及我语取的二种。于此二者之中，戒禁取是粗的，因为见牛的所作及狗的所作易知之故而先说，我语取微细，故于后说。这是它们（四取）的说法的次序。

渴爱为此中第一（欲取）的一种缘，

它为其它（三取）的七种或八种缘。

这便是说，于此四取中，渴爱对于第一欲取，只由亲依止的一种为缘；因为（欲取）是在于渴爱所欢喜的诸境之中而生起之故。而（渴爱）对于其它的三取，则由俱生、相互、依止、相应、有、不离去、因缘的七种为缘或加亲依止缘的八种为缘。然而它（渴爱）若由亲依止为（三取的）缘之时，那（爱与取）不是俱生的。

──这是详论“爱缘取”一句──

　　（9）（取缘有）在取缘有的一句中：

以义、以法、以有用、以区分、以摄、以什么为什么之缘，当知抉择。

此中，①“以义”──有故为有，此（有）分为业有及生有二种。即所谓：[585]166“什么是二种有？是业有、生有”。此中，业即是有为业有，同样的生即是有为生有。并且这里是生起有故为有。其次，譬如因为是乐的原因故说[586]167“诸佛出世乐”，如是应知业是有的原因，故由其果而说有。如是当知先以义而抉择。

　　②“以法”──首先略说“业有”，便是称为思及与思相应的贪欲等的业的诸法。即所谓：[587]168“此中，什么是业有？即属于小地或大地的福行、非福行、不动行，名为业有。亦即至一切有的业为业有”。此中：福行是十三思，非福行是十二思，不动行是四思[588]169。如是“属于小地或大地”的一句是只说彼等思的异熟的强弱。而“至一切有的业”的一句是说与思相应的贪欲等。

其次略说“生有”，便是由业所生的诸蕴，差别有九种。即所谓：[589]170“此中，什么是生有？即欲有，色有，无色有，想有，无想有，非想非非想有，一蕴有，四蕴有，五蕴有，是名生有”。

此中：称为欲的有为“欲有”。“色有，无色有”等也是同样。有想者[590]171的有、或于此有中有想，故为“想有”。相反的为“无想有”。因为没有粗的想而有细的想（为非想非非想），故于此有而有非想非非想为“非想非非想有”。此有充满着一色蕴、或有一蕴于此有，故为“一蕴有”。“四蕴有、五蕴有”也是同样的。此中：欲有为五取蕴，色有亦然。无色有为四（取蕴）。想有为四、五（取蕴）。无想有为一取蕴。非想非非想有为四取蕴。一蕴有等是依取蕴的一、四、五蕴。如是当知以（取的）法而抉择。

　　③“以有用”──于此有中的解释正如在前面的行的解释中[591]172所说的福行等一样，虽然如是，但前面是说由过去的业而成此世的结生之缘，这里是说由现在的业而为未来的结生之缘，所以重复的说是有作用的。或者前面的解释是说思为行，如说：[592]173“此中，什么是福行？即是欲界（色界）的善思……”；但这里根据“至一切有的业”的语句，是也说与思相应的诸法。又前面是说行只是为识之缘的业；这里亦说生起无想有的业。又何必说得这么多呢？在“无明缘行”一句中曾说福行等的善与不善法，在这里的“取缘有”，因为包摄了生有，所以说善、不善及无记法。是故一切处的重说都是有意思的。如是当知以有用而抉择。

　　④“以区分”“以区分和摄”，即是“取缘有”的区分和包摄。

即由欲取的缘所造而生欲有的业为“业有”；由此而生的诸蕴为“生有”。于色、无色有亦然。如是由欲取之缘而有二欲有（业有与生有），在这里并包含了想有及五蕴有。（由欲取之缘）有二色有，这里亦包含了想有、无想有、一蕴有及五蕴有。（由欲取之缘）有二无色有，这里也包含想有、非想非非想有及四蕴有。这样连包含在内的共为六有。由其它的取的缘，亦如由欲取之缘而有六有及包含的（诸有）一样。如是由取之缘的区分为二十四有及包含的（诸有）在内。

　　⑤其次“以摄”，即合业有与生有为一及所包含的（诸有）是由欲取之缘而起的一欲有，同样的（由欲取之缘而起一）色、无色有，而成三有。同样的由其余的（三）取之缘（各有三有）。如是连所包含的（诸有）是从取之缘而起的十二有。

但总括的说，由取之缘而至于欲有的业为业有，由此而生的蕴为生有。于色、无色有亦然。如是由取之缘而起二欲有、二色有、二无色有及所包含的（诸有），这是依另一种方法而摄为六有。或者不依业有及生有的区分，则连所包含的在内只有欲有等的三有。如果也不依欲有等的区分，则只成业有及生有的二有。若更不依业与生的区分，则“取缘有”的有只成一有了。如是当知以取缘有的区分及包摄而抉择。

　　⑥“以什么为什么的缘”，即以什么取为什么（有）的缘而应知抉择的意思。这里什么是什么的缘呢？即任何（取）为任何（有）的缘。那凡夫如狂人，他不伺察这是适当，这是不适当，只有任何的取希求任何的有而行任何的业。是故有人说：由于戒禁取不成为色及无色有，这是不应接受的。这里应取由一切（取）而成一切（有）的意思。

即如有人由于闻或由于（邪）见，想道：“这些欲，是在人界、剎帝利、大家族及于六欲天界中满足的”，为了获得彼等（诸欲），并给听了非正法的欺骗，思惟“由此业而得诸欲”，便由欲取而行身恶行等。由于他的恶行，结果生于恶趣。或者为现世的诸欲及护持其已得者，由欲取而行身恶行等，由于他的恶行，结果生于恶趣。这里他的生因之业为业有，从业而生的诸蕴为生有；而想有及五蕴有亦包含在内。

另一种由于听闻正法而增智者，思惟“由此业而得诸欲”，更由欲取而行身善行等，由于他的善行，结果生于诸（欲界）天或人中。这里他的生因之业为业有，由业而生的诸蕴为生有，而想有及五蕴有亦包含在内。上面的（二例）是说欲取为欲有及所包含各种区别（的诸有）的缘。

另一种人，由于听闻或遍计“于色、无色有中成就（比欲有）更多的欲”，便由欲取而生起色、无色定，由于定力而生色、无色的梵天界中。这里他的生因之业为业有，由业而生的诸蕴为生有，而想有、非想非非想有、一蕴有、四蕴有及五蕴有亦包含在内。这是说欲取为色无色有及所包含的种种区别（的诸有）的缘。

另一种人，以为“此我在成就欲界的有（善趣）或于色无色有的任何一处时便断绝、全断”，如是由取断见，而行至彼之业。他的业为业有，由业而生的诸蕴为生有，而无想有等亦包含在内。这是说见取为欲、色、无色三有及所包含的种种（有）的缘。

另一种人，以为“此我在成就欲界的有（善趣）或于色、无色有的任何一处时便是离热恼者及乐者（幸福者）”，由我语取而行至彼之业。他的业为业有，由彼（业）而生的诸蕴为生有，而想有等亦包含在内。这是说我语取为三有及所包含的种（有）的缘。

另一种人，以为“圆满此戒禁者，得于成就欲界的有（善趣）或于色、无色有的任何一处时便完成他的乐”，由戒禁取而行至彼之业。他的业是业有，由彼而生的诸蕴为生有，而想有等亦包含在内。这是说戒禁取为三有及所包含的种种（有）的缘。如是当知“以什么为什么的缘”而抉择。

其次，“什么取”为“什么有”的缘的方法怎样？

取之对于色无色有由亲依止缘为缘，

对于欲有由俱生缘等为缘。

即此四种取，对于色无色有及对于属于欲有的业有中之善业与生有，只由亲依止缘一种为缘。对于欲有中与自己相应的不善业有，由俱生、相互、依止、相应、有、不离去、因缘之差别的“俱生缘的”（七缘）为缘。又对于（欲有中与自己）相应的（不善业有），只由亲依止缘为缘。

──这是详论“取缘有”一句──

　　（10）（有缘生、生缘老死等）在“有缘生”等之中，生等的抉择，当知已如“谛的解释”[593]174中所说。但在这里的“有”，是业有的意思，因为它（业有）是生的缘，而非生有。此（有对于生）由业缘及亲依止缘二缘为缘。

有人问：“如何得知有是生的缘？”

（答）：虽然外缘相等，但见（于生）有劣与胜等的差别之故。即父、母、白（精子）赤（卵子）、食物等的外缘虽然相等，纵使双生子亦见有劣与胜的差别。那种差别不是无因的，因为不是于一切时而一切人都有的。除了业有实无他因，因为在彼所生的有情的内相续中没有别的原因，所以只是业有为（差别之）因。因为业是有情的劣与胜等的差别之因，故世尊说：[594]175“这是业分别了有情的劣与胜”，是故当知“有是生的缘”。

因为无生之时，则无老死及愁等诸法；然而有生之时，即有老死并有与受老死苦法逼恼的愚人有关于老死的（愁等诸法），或有与受（老死以外的）彼等苦法逼恼的人无关（于老死）的愁等诸法，故知此生为老死及愁等之缘。而此（生对于老死等）只由亲依止缘一种为缘。

──这是详论“有缘生”等──

（四）十二缘起的杂论

　　（1）（十二缘起的特质）因为此（十二缘起）中，愁等在最后说，所以“无明缘行”在有轮的最初说：

无明是由愁等而成就，

有轮而不知其始[595]176，

没有作者和受者，

十二种的性空故为空。

当知这是在常相续而转起的。然而这里：如何为“无明由愁等而成就”？如何为“有轮而不知其始”？如何为“没有作者和受者”？如何为“十二种的性空故为空”？

　　①（无明由愁等而成就）因为愁、苦[596]177、忧、恼与无明是不相离的；悲是在于痴者之故；所以只于彼等（愁悲等）成就，而无明成就。即所谓：[597]178“由漏集故有无明集”。同时亦由漏集故有此等的愁等。何以故？（一）当与事欲不相应之时，则愁以欲漏为集（因）。即所谓：

[598]179若以欲为乘，及欲增长者，

失却彼诸欲，苦恼如箭刺。

即所谓[599]180“愁自欲生”。（二）此等一切（愁等）以见漏为集。即所谓：[600]181“那些有‘我是色，色是我的’观念而住者，由于色的不定变易而生起愁、悲、苦、忧、恼”。（三）（愁等）如以见漏为集，如是亦以有漏为集。即所谓：[601]182“彼等诸天，虽然长寿、美丽、多乐、长时住于高大的宫殿，但他们听了如来的说法，亦生起怖畏、战栗、悚惧”，即如诸天见到了五前兆（五衰相）[602]183为死的怖畏所战栗。（四）（愁等）如以有漏为集，如是亦以无明漏为集。即所谓：[603]184“诸比丘，此愚者于现世而受三种的苦与忧”。

如是因由漏集而有此等（愁等）诸法，故此等（愁等）成就之时，而成为无明之因的诸漏；诸漏成就之时，由于缘有而（果）有，故无明（果）亦必成就。如是当知这里先说“无明由愁等而成就”。

　　②（有轮而不知其始）其次，如是于缘有故果有而无明成就之时，再“由无明为缘而有行，由行为缘而有识”，如是因果相续无有终期。是故由于因果的连结而转起的十二支的有轮，是不知其成就之始的。（问）如果这样，岂非与“无明缘行”的（无明）为始之说相矛盾吗？

（答）不是（无明）为始之说，这是作最要之法说。即于（业、烦恼、异熟）三种轮转无明为最要。由于执着无明而其余的烦恼轮转及业等障碍于愚者，正如由于捕捉蛇首而其余的蛇身卷于腕臂一样。而断除无明之时，则彼等（其余的烦恼及业等）亦得解脱，正如斩了蛇首亦得解脱卷住腕臂（的蛇身）一样。即所谓：[604]185“由于无明的无余故离贪及灭而行灭”等。如是执着无明而有缚，放弃无明而成解脱，这是说那无明为（缘起支中的）最要之法，而非作起始之说。如是当知此“有轮而不知其始”。③（没有作者和受者）这（有轮）是由于无明等的因而转起行等之故，所以与（无明等）以外的所谓“梵天、大梵天、最胜者、创造者”的如是遍计为轮回的作者的梵天等是毫无关系的，或与所谓“我的我是说者、是受者”的如是遍计我是苦乐的受者是毫无关系的。如是当知“没有作者和受者”。

　　④（十二种的性空故为空）此无明，因为是生灭法故恒常性空；因为是染污及可染污故净性空；因为是生灭烦恼故乐性空；因为是依于缘而进行故自在的我性空。行等诸支的说法亦然。或者说无明非我，非我的，非在我中，亦非我有。行等诸支亦然。是故应知“十二种[605]186的性空故此有轮是空”。

　　（2）（三世两重因果）

　　①（二种有轮的三时）如是已知，则应更知：

有轮的根本是无明与渴爱，

过去等是它的三时，

依照十二支中的自性，

分为二、八、二的诸支。

当知无明及渴爱二法是有轮的根本。这有轮有二种：因为从前际而得来，故无明是根本而受为最后；从后际的相续，故渴爱是根本而老死为最后。此中前者是依见行者说，后者是依爱行者说；因为见行者的无明（是轮回的引导者）及爱行者的渴爱是轮回的引导者。或为除断见而说第一（有轮），因为由于果的生起而显示诸因非断之故；为除常见而说第二（有轮），因为显示其生起之法而成老死之故。或为胎生者而说前者，因为说明依次转起之故。为化生者而说后者，因为显示一时生起[606]187之故。过去、现在、未来是它（有轮）的三时。在圣典中，从它们的自性说：无明与行二支为过去时，以有为最后的识等八支为现在时，生及老死二支为未来时。

　　②（三连结及四摄类）更应知道：　　这有轮而有以因及果与因为首的三连结，

有四分摄及二十行相的辐，

有三轮转，

辗转不息。

此中：行与结生识之间为一因果的连结，受与爱之间为一果因的连结，有与生之间为一因果的连结，如是当知“有以因及果与因为首的三连结”。

其次依三连结的初后而差别为四摄类：即无明与行为一摄；识、名色、六处、触、受为第二摄；爱、取、有为第三摄；生、老死为第四摄。如是当知这有轮的“四分摄”。

　　③（二十行相的辐）

过去有五因，今世有五果，

今世有五因，未来有五果。

当知以此等二十行相的辐为“二十行相的辐”。此中：“过去有五因”，亦不过是说无明与行的二种而已。但因为无知者而渴爱，渴爱者而取，以取为缘而有，故（于无明及行中）亦包摄了爱、取、有。所以说：[607]188“于以前的业有，痴即无明，努力为行，欲求为渴爱，接近为取，思即是有。如是此等于以前的业有的五法，是今世结生的缘”。

这里的“于以前的业有”，是在以前的业有，意即在过去生时所作的业有。“痴即无明”，即那时对于苦等的痴，并为痴所痴迷而行业，便是无明。“努力为行”，即彼行业者以前所起的思（意志）──即如生起“我将布施”之心，乃至一月、一年而准备其所施之物者的思。到了把所施之物置于受者的手中的人的思，便名为（业）有。或者于一（意门）转起的六速行中的思，名为努力的行。于第七（速行的思）为有。或者任何思都名为有，而相应的思为努力之行。“欲求为渴爱”，即彼行业者对于生有之果的欲求和希求名为渴爱。“接近为取”，是业有之缘──即如“我作此行，将于某处而受诸欲或断灭”等的转起、接近、执、执取，是名为取。“思即是有”，是说在努力之后的思为（业）有。当知如是之义。

“今世有五果”，即如圣典所说的从识至受的五种。即所谓：[608]189“此世的结生为识，入胎为名色，净色为处，去触为触，曾受为受。如是此等于此世的生有的五法，是以宿作的业为缘”。此中：“结生识”──此识之所以称为结生，因为是连结于他（过去）有而生起之故。“入胎为名色”──那来入于母胎之中的色与非色诸法，如入来似的，是为名色。“净色为处”──是指眼等的五处而说。“去触为触”──去触所缘而生起触，是名为触。“曾受为受”──与结生识，或与以六处为缘的触共同生起的异熟受，是名为受。此义应知。

“今世有五因”，是渴爱等；即来自圣典所说的爱、取、有。说有之时，则包含了它的前分（行）或与它相应的行。说爱与取之时，则包含了与它们相应的（无明）或愚痴者以彼而行业的无明。如是则有（爱、取、有、行、无明的）五因。所以说：[609]190“因为此世成熟了的处，痴即无明，努力为行，欲求为渴爱，接近为取，思即是有。如是此等于今世业有的五法，是未来的结生之缘”。此中：“此世成熟了的处”──是显示于成熟了的（内六）处的作业之时的痴迷。余者易知。

“未来有五果”，是识等的五种，它们是用生的一语来说的。　　老死亦即彼等（识等）的老死。所以说：[610]191“未来的结生识，入胎为名色，净色为处，去触为触，曾受为受。如是此等五法于未来的生有，是以此世所作之业为缘的”。这是二十行相的辐。

　　④（三轮转）其次“有三轮转，辗转不息”，此（缘起支）中：行与有为业轮转。无明、渴爱、取为烦恼轮转。识、名色、六处、触、受为异熟轮转。这有轮以此等三种轮转为三轮转。因为直至烦恼轮转未断，则无间断之缘，故为“不息”；再再回转，故为“辗转”。

　　（3）（缘起的决定说）如是辗转的有轮：

以谛的发生，以作用，以遮止，以譬喻，

以甚深，以法理的差别，当适宜而知。

此中：①（以谛的发生）因为善、不善业，依据于谛分别所说的总体的集谛，故知于“无明缘行”（等句），以无明为缘而有行，是由第二谛发生第二谛。由行而生识，是由第二谛发生第一谛。由识而生名色乃至异熟之受，是由第一谛发生第一谛。由受而生渴爱，是由第一谛发生第二谛。由渴爱而生取，是由第二谛发生第二谛。由取而生有，是由第二谛发生第一谛和第二谛。由有而有生，是由第二谛发生第一谛。由生而有老死，是由第一谛发生第一谛。如是当先适宜而知（此有轮）由谛的发生。

　　②（以作用）此（缘起支）中：无明使有情对于事物的痴迷，并为行的现前之缘。行则造作有为，并为识的现前之缘。识则认识事物，并为名色之缘。名色则互相支持，并为六处之缘。六处则于自境转起，并为触的缘。触则去接触所缘，并为受的缘。受则尝于所缘之味，并为渴爱之缘。爱则染着于可染着的诸法，并为取的缘。取则取其可取的诸法，并为有的缘。有则散于种种的趣中，并为生的缘。生则生起诸蕴，并且由于彼等（诸蕴）的生而转起故为老死之缘。老死则主持诸蕴的成熟与破坏，且为愁等的住处（原因）故为他有的现前之缘。是故当适宜而知于一切句都转起二种的作用。

　　③（以遮止）此中：“无明缘行”是遮止有作者的见。“行缘识”是遮止有自我转生的见[611]192。“识缘名色”是遮止因为见事物的区别而遍计自我的浓厚之想。“名色缘六处”等是遮止我见：…乃至识、触、觉受、渴爱、取、有、生、老死等亦然。是故当适宜而知这有轮是遮止邪见的。

　　④（以譬喻）于此（有轮）之中，无明如盲者，因为不见诸法的自相及共相之故；以无明为缘的行如盲者的颠踬；以行为缘的识如颠踬者的跌倒；以识为缘的名色如跌倒者（被击伤）所现的肿物；以名色为缘的六处如肿物所成将破裂的脓疱；以六处为缘的触如脓疱的触击；以触为缘的受如触击的痛苦；以受为缘的渴爱如热望痛苦的治愈；以渴爱为缘的取如以热望治愈而取不适当的药；以取为缘的有如涂以不适当的药；以有为缘的生如因为涂了不适当的药而肿物起了变化；以生为缘的老死如肿物的破裂。

或者，无明以不行道及邪行道的状态而迷惑有情，如白内障对于两眼相似。为无明所迷惑的愚人以能取再有的行包裹自己，如蚕作茧自缠自缚。由行取来的识而得住于诸趣，如由首相扶持的王子（得住）于王位。因为遍计生起之相，而识于结生中生起多种的名色，如幻师之现幻相。于名色中存在的六处而至增长广大，如存在于沃土的丛林（而至增长广大）。由于处的击触而生触，如从燧木的摩擦而生火。由触于所触而现起受，如为火触者而现起伤。由于（苦乐受的）受者而渴爱增长，如饮盐水者而增渴。渴爱者热望于诸有，如渴者热望于水。而彼（热望）是他的取，由（四）取而自取于有，如鱼贪味而上钩。有了有则生，如有了种子则发芽。生者必有老死，如生的树必倒。是故当以适宜的譬喻而知有轮。

　　⑤（以甚深的差别）其次关于以义、以法、以说法、以通达（而说明这缘起的）甚深性，世尊说：[612]193“阿难，此缘起甚深，具甚深相”，故应以适宜的甚深的差别而知有轮。

（义甚深）此中：无生无老死，不是从生以外的其它而有（老死），而此（老死）是从生而来的。如是这以生为缘而生起之义难知，故此老死以生为缘而生成生起之义甚深。同样的，生以有为缘……乃至行以无明为缘而生成生起之义甚深。是故这有轮义甚深是先说“义甚深”。这里是以因的果而名为义。即所谓：[613]194“关于因之果的智为义无碍解”。

（法甚深）其次以什么行相及什么位置的无明，为什么行的缘，实难觉知，故无明为行的缘的意义甚深。同样的，行……乃至生为老死的缘的意义甚深。是故这有轮的法甚深。这是说“法甚深”。这里是以因为法。即所谓：[614]195“对于因的智为法无碍解”。

（说法甚深）其次这缘起，因为是由种种的原因而转起种种的说法，故亦甚深。除了一切知的智以外的智而不得住（不能说缘起法）。而这（缘起），在有些经中顺说，有些逆说，有的顺逆说，有的从中间开始或顺说或逆说，有的作三连结及四种略说，有的作二连结及三种略说，有的作一连结及二种略说，是故这有轮的说法甚深。这是“说法甚深”。

（通达甚深）其次此（缘起）中：这无明等的自性，是由于通达无明等的自相（的智）而正通达，因此甚难洞察故甚深。所以这有轮的通达甚深。因为无明的无智无见及谛不通达之义甚深；行的行作、造作、有贪及离贪之义甚深；识的空性、不作为、不转生[615]196及结生现前之义甚深；名色的同时生起、各别（互不相应）、不各别倾向（名）及恼坏（色）之义甚深；六处的增上、世间、门、田及具境之义甚深；触的接触、击触、会合及集合之义甚深；受的尝所缘之味、苦、乐、中庸（舍）、无命者及所受之义甚深；渴爱的欢喜、缚着、如流水、如蔓、如河、爱海及难充满之义甚深；取的取着、把持、住着、执取及难度越之义甚深；有的造作、行作、投之于生、趣、（识）住及（有情）居之义甚深；生的生、入胎、出胎、生起及现前之义甚深；老死灭尽、衰灭、破坏及变易之义甚深。是为此（缘起的）“通达甚深”。

　　⑥（以理法的差别）于此（缘起），有同一之理、差别之理、不作为之理、如是法性之理的四种义理，是故“以理法的差别”适宜而知有轮。

（同一之理）此中：像“无明缘行、行缘识”，并如由种子的发芽等的状态而成树木的状态，相续不断名为“同一之理”。正见者，由于觉知因果的连结相续不断，故舍断见；邪见者，因解因果的连结而转起相续不断以为是同一的，故取常见。

（差别之理）无明等的各各自相差别为“差别之理”。正见者，因见（事物）常常有新的生起，故断除常见。邪见者，于似乎有多种相续的一相续中，认为差别法，故取断见。

（不作为之理）于无明，没有“诸行由我生起”的作为于诸行，没有“识由我等生起”的作为，此等名为“不作为之理”。正见者，因觉知无有作者，故断除我见。邪见者，因不解无明等虽无作为，但依自性而决定成为因性，所以他取无作见。

（如是法性之理）只由无明等的原因而成行等，如从牛乳等而成酪等，不是由其它（而成）是名“如是法性之理”。正见者，因觉知随顺于缘而有果，故断除无因见及无作见。邪见者，因不知随顺于缘而起果，以为可从任何事物而生任何事物，故取无因见为决定论。是故于此有轮：

以谛的发生，以作用，以遮止，以譬喻，

以甚深，以法理的差别，当适宜而知。

因此（有轮）非常的深故甚难究竟，而种种法理[616]197的密林实难通过。甚至在殊胜的定石上磨利了的智剑亦难击破有轮，如雷电之轮而常摧碎于人的轮回的怖畏，即在梦中也没有谁能超越的[617]198。

世尊这样说：[618]199“阿难，这缘起法甚深，具甚深相。阿难，因此人类对于此法不知不觉，故如一束缠结的丝[619]200，如俱罗鸟巢的线球，如们义草及波罗波草，不得出离于苦界、恶趣、堕处、轮回”。是故当为自己及他人的利益和安乐而行道，而舍弃其它的工作。

于甚深的种种的缘相[620]201，

智者当知得彻底而常念精进。

※为善人所喜悦而造的清净道论，在论慧的修习中完成了第十七品，定名为慧地的解释。

第十八 说见清净品

慧体之一──见清净

现在再说那前面已经说过的：[621] “既以学习及遍问而熟知（慧的）地的诸法之后，当完成二种是（慧的）根的清净：即戒清净与心清净”。此中：“戒清净”，即极清净的别解脱律仪等四种戒，业已在“戒的解释”[622] 中详细地说；而“心清净”，即与近行（定）相共的等至，这也曾于以心为题目[623] 的“定的解释”[624] 中以一切行相而详细地说过了。是故应知那些详说过了的方法。其次那里说：[625]5 “见清净、度疑清净、道非道智见清净、行道智见清净、智见清净的五清净是（慧的）体”。此中：如实而见名色为“见清净”。

（一）名色的观察

　　（1）（简略的方法）先说为欲完成（见清净）的奢摩他（止）行者，当从除了非想非非想处之外的其余的色及无色界[626]6 禅的任何一种禅出定，以相、味（作用）等而把握寻等诸禅支及与它相应的诸法。有了把握之后，则应确定它们以倾向之义而为“名”，因为面向于一切所缘之故。譬如有人看见了蛇在屋中，便追逐它而发现它的洞，如是此瑜伽行者，遍观此名而作遍求：“此名是依止什么而起的呢？便见其所依的心色（心的所依处）。自此他便把握了心色的所依的大种及以大种为依的其它的所造色的色。他确知一切（色）都是恼坏之故为“色”。于是他简略地确知名色，即有倾向之相的为名，有恼坏之相的为色。

　　（2）（四界的差别法）其次那纯毗钵舍那（观）的行者或奢摩他的行者，即以在四界差别（的解释）[627]7 中所说的诸界的把握门中的任何一门而简略或详细的把握四界。此时，当他在由于如实的自作用（味）及自相上而明了的诸界之中，先于业等起[628]8 的发，而知有（地水火风）四界、色、香、味、食素、命、身净的身十法[629]9 的十色。于同样的（发）中，因有性的存在，亦有性十法的十色。又于发中，亦有由食等起的而以食素为第八（的八法），及由时节等起的和心等起的（以食素为第八的各八法）共二十四色（和前面的身十法及性十法合为四十四色）。如是于（三十二身分之中由业、食、时节、心的）四等起的二十四部分[630]10，各各（部分）有四十四色。其次在由于时节及心等起的汗、泪、唾、涕的此等四种之中，各各有二种以食素为第八的十六色。在由于时节等起的胃物、粪、脓、尿的此等四种之中，则各各只有由时节等起而以食素为第八的八色。这是先于三十二行相中（把握色法）的方法。

其次明白了这三十二行相之时，则亦明了其它的十种行相[631]11。此中，先说明了在食物等的消化中由业生的火的部分，有以食素为第八（的八法）及命的九色。同样的，在由心生的出息入息的（风界的）部分，亦有以食素为第八（的八法）及声的九色。再明了在四处起的其它的八（部分）中，各各有命九法及三种以食素为第八的三十三色。

他（修习者）这样详细地由四十二行相[632]12而明了此等大种及所造色的种类之时，更由所依及（认识之）门而明白了眼十法等及心所依十法的六十色。

他把此等一切（色）以恼坏之相而作为一以观“色”。他这样把握了色，再由（认识之）门而明了非色法。即二种（前）五识。三意界及六十八意识界的八十一世间心。与此等（八十一）心俱生的心所，总说有触、受、想、思、命、心止、作意的此等七种。对于出世间心，既非纯毗钵舍那行者亦非奢摩他行者所能把握的，因为未得证达之故。他把一切的非色法以倾向之相而作为一以观“名”。如是有人以四界差别门而详细地确知名色。

　　（3）（十八界的观察法）另一种人则以十八界（而确知名色）。怎样的呢？兹有比丘如是忆念诸界：“于此身体，有眼界……乃至意识界”，而他不取世人所想念饰以黑白球而在眼窝之中结以腱筋及有广长的肉团为眼，却依蕴的解释的所造色[633]13中所说的眼净而确知为眼界。亦不确定（眼净）以外的其它的五十三色为眼界，即为眼净所依的（地水火风）四界及其所属的色、香、味、食素的四色与保护（眼净）的命根的九种俱生色，在彼（眼中）的身十法、性十法的二十业生色，由食等起（心等起、时节等起）等的三种以食素为第八的二十四无执受色（非业等起的），如是为其它的五十三色。于耳界等亦然。但于身界为（除了眼十法等的）其余的四十三色。然而也有人说，（于身界）由时节及心等起（的色）各各加一声为九色，如是共有四十五色。这样此等（眼等的）五净及它们的境的色、声、香、味、触五种的十色为十界。其余诸色为法界。依止于眼及以色为缘而转起的心为眼识界。如是二种（前）五识为五识界，三意界心为一意界，六十八意识界心为意识界，如是一切八十一世间心为七识界。与彼（诸识）相应的触等为法界。于是此（十八界）中，有十界半为“名[634]*1”；有七界半为“色*1”。如是有人由十八界而确知名色。

　　（4）（十二处的观察法）另一种人以十二处（确定名色）。怎样的呢？即如在眼界所说的方法，除了五十三色，他只以眼净而确定为眼处。同样的，以耳、鼻、舌、身界所说的方法而确定耳、鼻、舌、身处。为它们的境的（色等）五法为色、声、香、味、触处。世间的七识界为意处。与它相应的触等及其余的色为法处。如是此（十二处）中，十处半为“色”，一处半为“名”。这样有人由十二处而确知名色。

　　（5）（五蕴的观察法）另一种人以更简单的蕴而确定（名色）。怎样的呢？即于此身中，由四等起的（地水火风）四界，及以彼为依止的色、香、味、食素、眼净等的五净、所依色、（男女）性、命根、由（时节、心）二等起的声，此等十七色是可得专精的完色及色色[635]14。而身表、语表、虚空界、色轻快性、柔软性、适业性、积集、相续、老性、无常性的此等十色是相（色）、变化（色）及区划（色）[636]15，而非完色及色色。因为此色的相，变化与区分之故而称为色。如是此等一切的二十七色为色蕴。与八十一世间心共同生起的受为受蕴。与彼相应的想为想蕴。行为行蕴。识为识蕴。这样色蕴为“色”，四非色蕴为“名”。如是有些比丘由五蕴而确知名色。

　　（6）（简单的观察法）另一种人，则以最简单的方法而确定名色。他以为一切色，即是四大种及四大种所造色，如是简略地于此身体而把握于“色”，同样的，他把握意处及法处的一部分为“名”，即此是名，此是色，是为名色。

（二）现起非色法的方法

如果那瑜伽者以诸门（观察法）把握了色，而后去把握非色，然因微细、非色不能现起，但他不可放弃重任（修行），必须把色数数思惟、作意、把握、确定。当他对于色次第澄清、去结、而极清净之时，则以彼（色）为所缘的非色法亦自明了。

譬如有眼的人，对不净的镜而看他的面相，然不见相，但他并不以为“不能见相”而丢了镜，却数数摩擦，当他把镜擦得非常干净之时，而他的相亦自明了。又如需要油的人，把胡麻粉放到桶内，洒了水，经一二次的压榨，然不出油，但他并不丢掉胡麻粉，却加以热水数数压榨，这样，他便压出清明的油来。亦如想把水澄清的人，拿了迦答迦的子[637]16，把手伸入水缸之内，经一二次的摩擦，水仍不能澄清，但他并不丢掉迦答迦的子，却数数摩擦，这样则污泥沉落而水自清。

如是这比丘既不放弃他的重负，而对于色数数思惟、作意、把握、确定。当他对于色次第澄清、去结、而极清净之时，则他的障碍的烦恼沉落，如无浊泥之水，心得清净，对于以彼（色）为缘的非色法亦自得明了。

此义亦可用其它的甘蔗（榨糖）、盗贼（的拷打成招）、牛（的调御）、酪（作醍醐）及（烹）鱼等的譬喻来说明。

其次对于这样把握了极清净的色（的瑜伽）者，则由触、受、或识的三种行相而现起非色法。怎样的呢？

　　（1）（由触现起非色法）先说有人，以“地界有凝固之相”等的方法而把握诸界的，最初现起冲击的触，与彼相应的受为受蕴，想为想蕴，与触俱的思为行蕴，心为识蕴。同样的，于发中，以地界有凝固的相……乃至于入息出息，以地界有凝固的相（等的方法而把握诸界者），而最初现起冲击的触，与彼相应的受为受蕴……乃至心为识蕴。如是由触而现起非色法。

　　（2）（由受现起非色法）有人以地界有凝固之相的，现起享受彼所缘（地界）之味的受为受蕴，与彼相应的想为想蕴，与彼相应的触及思为行蕴，与彼相应的心为识蕴。同样的，于发中，以地界有凝固之相……乃至于入息出息，以地界有凝固之相者，现起享受彼所缘之味的受为受蕴……乃至与彼相应的心为识蕴。如是由受而现起非色法。

　　（3）（由识现起非色法）有人以地界有凝固之相的，而现起知识所缘（地界）的识为识蕴，与彼相应的受为受蕴，想为想蕴，触与思为行蕴。同样的，于发中，以地界有凝固之相……乃至于入息出息，以地界有凝固之相者，现起知识所缘的识为识蕴，与彼相应的受为受蕴，想为想蕴，触与思为行蕴。如是由识而现起非色法。

兹当说明：于发等的四十二界的部分中的各各四界，则以同样的方便，即于业等起的发，以地界有凝固之相等的方法，而于其它的眼界等的色的把握之门，则以完全不同的方法。因为对于如是把握了极清净的色的人，由三种行相而得明了于非色法，所以只有由把握清净之色者而能作把握非色的努力，实无其他之人。如果现起一色法或二色法之时，便舍色而取非色，则将退失业处，如于地遍修习的解释[638]17中所说的山顶之牝牛相似；若以把握极清净的色而作把握非色的努力者，则得使业处增长广大。他这样由触等所现起的四种非色蕴而确定为“名”，为彼等（非色法）的所缘的四大种及四大种所造色而确定为“色”。

他这样把十八界、十二处、五蕴一切的（欲、色、无色的）三地之法而确定为名与色二种，正如以剑劈开箱子或破裂多罗树干以为二相似，于是他获得结论：除了名色之外，更无其它的有情、补特伽罗、天或梵天等。

（三）依经典及譬喻而确定名色

他既然以如实自性而确定了名色，为了更舍有情及补特伽罗等的世间之想，为了超越对有情的痴迷，为了置其心于无有痴迷之地，依诸经典，确定“只是名色，而无有情及补特伽罗”，并以比喻而确定（名色）。即如这样说：

譬如部分的结集说为车，

有了诸蕴而成有情的假名。

他处说：[639]18“贤者，譬如因为以木材为缘，以蔓为缘，以泥为缘，以草为缘，围盖空处，故名为屋，如是诸贤，以骨为缘，以腱为缘，以肉为缘，以皮为缘，围盖空处，故名为色”。他处又说[640]19：

仅为苦之生，苦住与苦灭，

除苦无有生，除苦亦无灭。

如此曾有数百经，但说名色，而无有情及补特伽罗。是故譬如车轴、车轮、车厢及车辕等部分集成一形之时，说它为车，依第一义说，于一一部分去观察之时，则无有车；亦如木材等的造屋材料，围盖空间而成一形之时，而名为屋，于第一义中，则无有屋；又如手指、拇指等形成一相，而说为拳，譬如胴、弦等名为琵琶，象、马等名为军队，城墙、房屋、城门等名为城市，干、枝、叶等形成一相之时，而名为树，于第一义中，一一观察之时，则无有树，如是仅于五取蕴存在之时而名有情及补特伽罗，于第一义中，观察一一法，则无执着者的所谓“我”或“我是”的有情，只是第一义的名色而已。作如是观者的见名为如实之见。

其次如果舍此如实之见而执有“有情”者，则认为（自己）有灭或不灭。认为不灭者则堕常见，认为灭者，则堕断见。何以故？因为没有为彼（有情）出生的其它之法像从乳出酪那样的，所以那执“有情为常”者名为滞着，执“有情为断”者名曰过度。

世尊说：[641]20“诸比丘，为二种恶见缠缚的天人，或者滞着，或者过度。唯具（正）眼者而见（真实）。诸比丘，如何为或者滞着？诸比丘，即乐于有，喜于有及悦于有的天人。若对他们说有之灭的法时，则心不踊跃、不欢欣、不安住、不信解。诸比丘，是为或者滞着。诸比丘，如何为或者过度？即有人为有所逼恼而觉羞惭厌恶、欢喜无有，以为此我于身坏死后，是断、是灭，死后更无存续，故为寂静、胜妙、真实。诸比丘，是名或者过度。诸比丘，如何为具（正）眼者而见？诸比丘，兹有比丘，见五蕴如实，既见五蕴如实，便为它们的厌离、离贪与灭而行道。诸比丘，是为具眼者而见”。

所以譬如木偶，是空、无命、无力，但由于木与线的结合而行而止，看来似乎有力、会动；如是当知此名与色，是空、无命、无力，但由于相互的结合而行而止，看来似乎有力、会动。古人说：

实际只是名与色，

没有人和有情的存在；

空如造作的木偶，

一团苦，如草木。

而此（名色）不但如木偶，亦应以其它的芦束等的譬喻来说明[642]21。即譬如二芦束，互相依止而立，此一为另一的支持，一束倒时，另一亦倒；如是于五蕴有中，名色互相依止而生存，此一为另一的支持，由于死，此一倒时，另一亦倒。古人说：

名色一双是互相依止的，

一破坏时则两缘都破坏了。

譬如由于以棍击鼓而发声之时，鼓是一物，而声是另一种，鼓与声是不相混杂的，于鼓无声，于声无鼓。如是依于称为所依、（认识之）门的所缘的色而起名时，色是一物，名是另一种，名与色是不相混杂的，于名无色，于色无名；更如依鼓为缘而发声，依色为缘而起名。古人说：

以触为第五的（识、受、想、思、触）不从于眼生，

不从色生，亦不从（眼、色）两者之间而生。

有为诸法由因缘而生，

譬如由于击鼓而发音。

以触为第五的不从于耳[643]22生，

不从声生，亦不从两者之间而生……。

以触为第五的不从于鼻生，

不从香生，亦不从两者之间而生……。

以触为第五的不从于舌生，

不从味生，亦不从两者之间而生……。以触为第五的不从于身生，　　不从所触生，亦不从两者之间而生……。

有为诸法不从所依色而生，

亦非从诸法处而出生。

有为诸法从因缘而生，

譬如由于击鼓而发音。

于此（名色）中，名是无力，不能由自己的力量转起[644]23，不食、不饮、不说、不作（行住坐卧的）威仪。色亦无力，不能由自己的力量而转起，不欲食、不欲饮、不欲说、不欲作威仪。但色依于名而转起，名依于色而转起。由于名的欲食、欲饮、欲言、欲作威仪之时，而色食之、饮之、言之及作诸威仪。

其次再引用这譬喻而说明此义：譬如生盲者和跛子，欲去他方。生盲者对跛子说：“我能以两足行其所行，但无眼睛以见高低”。跛子对生盲者说：“我能以眼睛见其所见，但无足以向前向后”。生盲者非常满意，即负跛子于自己的背上。跛者乘于盲者的背上指导他说“离左边走右边，离右边走左边”。这里生盲者无力，不能依自己的力量单独而行，而跛子亦无力，不能依自己的力量单独而行。但他们互相依止，则非不能步行。

如是名亦无力，不能依自己的力量生起，而行其种种的工作；色亦无力，不能依自己的力量生起，而行其种种的工作。但它们互相依止，则不能不生起或转起。所以这样说：

不能由自己的力量而生，

不能由自己的力量而住，

有为诸法自己的力弱，

依于他法的力量而生。

从他缘生及从其它的所缘而起，　　此等（有为）是从所缘缘及其它的诸法而生。

譬如人在海洋依于船，

如是名身转起依于色。

譬如船行海中依于人，

如是色身转起依于名。

人船相依行海中，

如是名色共相依。

如是以种种的方法而确定名色者，克服了有情之想，立于无痴之地如实而见名色，当知为见清净。确定名色及行的辨别，也是见清净的同义语。

※为诸善人所喜悦而造的清净道论，在论慧的修习中完成了第十八品，定名为见清净的解释。

第十九 说度疑清净品

慧体之二──度疑清净

以把握名色之缘，而越度了关于（过去、现在、未来）三世的疑惑所建立的智，名为“度疑清净”。希望完成它（度疑清净）的比丘，如是忆念而求名色的因缘，犹如名医，见疾病而求其起因相似，或如具有怜悯之心的人，看见了仰卧路上的天真的小孩，想念“这是谁的孩子”而求其父母一样。

（一）把握名色之缘一

他最初这样观察：“因为于一切处、一切时、一切人，这（名色）都是一如的状态，故此名色不是无因的；也不是以自在天等为因，因为没有名色之外的自在天等之故。有些人说自在天等即是名色，据他们，则称为名色的自在天等便成为无因的状态。于是这名色必有他的因缘的。然而什么是它的因缘呢？”

　　（1）（把握色身之缘）他如是忆念名色的因缘，而先这样的把握色身的因缘：“此身生时，不是生于青莲、红莲、白莲、睡莲之间，亦非生于宝石及珍珠等之间，但生于生脏（胃）及熟脏（直肠）之间，在腹膜之后，背椎之前，围着肠与肠间膜，自己亦觉厌恶臭秽而极狭窄之处，正如蛆虫生于腐鱼、烂尸、腐乳、污池、泥塘等相似。对于这样而生的色身，那无明、爱、取、业等的四法，因为是生它的故为因，那食物因为是支持它的故为缘，这五法便是色身的因缘。在它们之中，无明等三之对于此身，是亲依止缘，故如儿子的母亲，业是生缘，如儿子的父亲，食物是支持者，如儿子的乳母”。

　　（2）（把握名身之缘）如是把握了色身之缘，更以[645]1“由眼与色的缘而生起眼识”等的方法把握名色之缘。

　　（舍三世的十六疑）他以如是之缘而见名色的转起之后，亦如于现在，而观察于过去世由缘而转起，于未来世亦将由缘而转起。他如是观察关于所说的前际的五疑：[646]2“（一）我于过去世存在吗？（二）我于过去世不存在吗？（三）我于过去世是什么？（四）我于过去世是怎样（的状态）？（五）我于过去世从什么至什么？”关于所说后际的五疑：[647]3“（一）我于未来世存在吗？（二）我于未来世不存在吗？（三）我于未来世将是什么？（四）我于未来世将是怎样（的状态）？（五）我于未来世将从什么至什么？”关于所说的现在的六疑：[648]4“其次关于现在世的疑惑：（一）我是存在的吗？（二）我是不存在的吗？（三）我是什么？（四）我是怎样（的状态）？（五）而此有情（我）从何处而来？（六）他将至何处去？”他断此一切的疑。【本站注释：这段翻译有严重错误，正确的译法是：”当他如是观察它（缘起）时，所有所说的关于前际的五疑……所说的关于后际的五疑……所说的关于现在的六疑……都被舍断。”     而根本不是观察前际的五疑等。详细讨论请看：http://bbs.sutta.org/thread-9222-1-1.html
】

（二）把握名色之缘二

另一（瑜伽者），以共、不共而观二种名的缘，以业等而观四种色的缘。（名的缘）即名的缘有共与不共二种。此中：眼等的六门及色等的六所缘为名的“共缘”，因为善等差别的一切行相都是从彼等（六门及六所缘）而起之故。作意等为（名的）“不共缘”，因为如理作意及听闻正法等只是善的（缘），相反的

为不善的（缘），业等为异熟的（缘），有分等为唯作的（缘）。（色的缘）其次色的缘为业、心、时节及食的四种。此中：过去的“业”为业等起色的缘，生起的“心”为心等起色之缘，“时节及食”为时节及食等起色于存续剎那的缘。

有人是如上面所说的这样把握名色之缘。他既然以如是之缘而见名色的转起，亦如现在，而观过去世依这样的缘而转起，于未来世亦以这样的缘而转起。如是观察，他便舍弃了如前所述的关于三世的疑惑。

（三）把握名色之缘三

其它的（瑜伽者），既见此等称为名色的诸行而老，老而衰，衰而坏，便以这样的逆的缘起而把握名色之缘：即此诸行的老死是由于有生之时而有，生是由于有有之时，有是由于有取之时，取是由于有爱之时，爱是由于有受之时，受是由于有触之时，触是由于有六处之时，六处是由于有名色之时，名色是由于有识之时，识是由于有行之时，行是由于有无明之时。他如是观察而断了如前所说的关于三世的疑惑。

（四）把握名色之缘四

其它的（瑜伽者），则以“由无明之缘而有行”等已如前述的顺的缘起而把握名色之缘。他亦断了如上所说的疑惑。

（五）把握名色之缘五

其它的（瑜伽者），以业轮转及异熟轮转而把握名色之缘，便是这样的：[649]5“于过去的业有，痴为无明，造作为行，欲求为渴爱，接近为取，思为有。此等于过去业有的五法，为此世的结生之缘。于此世的结生为识，入胎为名色，净（色）为处，曾触为触，曾受为受。此等于此世生有的五法，是宿作之业的缘（的果）。从此世成熟的（内六）处（所生）的痴为无明……乃至思为有。此等于此世业有的五法，是未来的结生之缘”。（业轮转）此中有现法受（业）、次生受（业）、后后受（业）及既有业（无机会受果的业）的四种业。于一速行的过程中的七（速行）心，善或不善的第一速行思名为“现法受业”。此业是即于此身（现世）给与异熟的。如果它不能这样给与异熟的为既有业，由于过去无业异熟，未来将无业异熟，现在无业异熟的三种，故名“既有业”。其次达到目的的第七速行思名为“次生受业”；因为此业是于（现世）以后之身而给与异熟的。如果它不能这样，则依上面所说的名为“既有业”。于（第一及第七速行思）两者之间的五速行思名为“后后受业”；因为此业是于（次生以后的）未来之身得有机会之时才给与异熟的。直至有轮回转起之时，这（五速行思）是没有“既有业”的。

更有重（业）、多（业）、近（业）、已作业的四种业。此中：无论是善或不善，在重与轻之中，如弒母等之业或大（上二界）业的“重业”，则最初成熟（受报）。同样的，于（次数的）多与少之中，那“多（数的）”善性的或不善性的（业）先成熟。于临终之时所忆念的业名为“近业”；即近于死者能去忆念并以此业而生的。其次除了此等三种业之外而得数数行作的业为“已作业”，是在没有那三种业之时而引起结生的。

更有令生业、支持业、妨害业、破坏业（的四种）。此中：“令生业”是善与不善并于结生及转起令生色与非色的异熟蕴之业。而“支持业”是不能生异熟，但支持、持续由于其它的业给与结生之时而生的异熟中所生起的苦乐。“妨害业”是妨害障碍及不予持续由于其它的业给与结生之时而生的异熟中所生起的苦乐。

“破坏业”自己虽亦是善或不善，但破坏其它力弱的业及排 斥它的异熟，而作为自己的异熟生起的机会。[650]*1

于此十二种业中的业及异熟的差别，唯有不与诸声闻所共的诸佛所具的业及异熟之智而得明了其如实的自性。其次毗钵舍那的行者能知业与异熟的差别的一部分。是故略示这（十二业之）门以说明业的差别。

如是这十二种业是包含于业轮转之中，有人即以这业轮转及异熟轮转而把握名色之缘。他既这样依业轮转及异熟轮转而见名色是由于缘而转起的，犹如现在，亦以业轮转及异熟轮转而观于过去世由缘而起，并以业轮转及异熟轮转而观于未来世由缘而起。如是业与业的异熟，业轮转与异熟轮转，业转起与异熟转起，业相续与异熟相续，所作与所作的果，他这样的观察：

从业起异熟，异熟业为因，

从业而再有，世间起如是。

如是观察的人，则完全断除关于前际的所谓“我于过去世存在的吗”的此等的一切十六种疑惑。于一切的有、生、趣、（识）住、（有情）居中，他认识了只是由于因果的连续而转起名色。他见到于原因之外无作者，于异熟的转起之外没有异熟的受者。他以正慧而见得很清楚：说有原因之时为“作者”，有异熟的转起之时为“受者”，这不过是智者依于世俗的概念的言说而已。古人说：

没有业的作者，也无异熟的受者，

只是诸法的转起；这是正确的见解。

这样的业和异熟有因而转起，

犹如种子和树等，不知其前际。

于未来的轮回亦不知他们的不起，

不知此意而诸外道的见解不自在。他们执着有情之想而有常见与断见，

执诸六十二见而使他们的意见自相违。

他们为自己的见缚所缚，被爱流冲去了，

被渴爱之流冲去了，自己的痛苦不解脱。

佛的弟子比丘而以自己的通智知此义，

通达甚深微妙的空与缘。

异熟之中无有业，业中亦不存异熟，

两者互相都是空，可是离了业无果。

譬如太阳、宝珠、牛粪之中无有火，

亦非从彼等之外而有，但以此等资料而生火。

如是异熟不在于业中，亦非在于业之外，

业亦不是存于异熟中；

果中无有业，业中亦无果，

但因由于取业而生果。

没有天与梵天为轮回的作者，

但由因、缘而诸法的转起。

如是以业轮转及异熟轮转而把握名色之缘，及断除对于三世的疑惑者，以死与结生而知一切过去未来及现在的诸法。这是他的遍知之智。[651]*2

（六）遍知智──法住智

他这样的了解：于过去由业缘而生的诸蕴，已在彼处而灭；由于过去的业缘而于此有生起别的诸蕴；但没有一法是从过去有而来于此有的。于此有由于业缘而生的诸蕴将灭，于再有（来世）别的（诸蕴）将生；自此有亦无一法将去于再有。

譬如讽诵，不是从阿阇梨之口而入于弟子之口，但不能说不是由于他的讽诵之缘，而于弟子之口起了讽诵。又如（病者的）使者所饮的咒水并未入于病者的腹中，但不能说不是由于此缘而得治病。亦如对镜化妆他的面，并未施于镜中的面像，但不能说不是由于此缘而得知其化妆。（譬如从灯点灯）并非从这一盏灯蕊上的灯焰跑走另一盏的灯蕊上面去，但不能说不是由于此缘而生那一灯蕊的灯焰。如是没有任何一法是从过去有而转移至此有，亦不从此有而转移至再有的，但不能说不是由于过去有的蕴、处、界之缘而生此世（的蕴处界），或由此世的蕴、处、界之缘而生再有的蕴、处、界的。

譬如意界之后的眼识，

不自彼处来，但在彼后生，

同样的，结生之时是由心相续而起，

前心破坏了，后心继之生。

他们没有中间者，也无有间断，

没有一物是从死心来，但生于结生。

如是以死及结生而知一切法者，曾经增加了以一切行相而把握名色之缘的智，善断十六种的疑惑。不但如此，并且断了“关于疑师”等的八种疑惑[652]6及镇伏了六十二种恶见[653]7。如是应知以种种的方法而把握名色之缘及越度了关于三世的疑惑所建立的智为“度疑清净”，同时“法住智”、“如实智”、“正见”也是这度疑清净的同义语。即所谓[654]8：“由无明之缘而有行为缘生。这两者都是缘生，把握此缘的智为法住智”。

[655]9“忆念无常者，于何等法如实知见？如何成为正见？从何而善见一切诸行为无常？断何等的疑惑？忆念苦及无我者，于何等法如实知见？……乃至断何等的疑惑？忆念无常者，于相如实知见，因此而言正见。如是由彼而善见一切诸行为无常，断除对于彼等的疑惑。忆念苦者，于转起如实知见。忆念无我者，于相及转起如实知见，因此名为正见。如是由彼而善见一切诸法为无我，断除对于彼等的疑惑。而如实智，正见，度疑的此等三法是异义异文，或为一义而异文？而如实智、正见、度疑的此等三法是一义而异文”。

由此（如实之）智而具观者，于佛教中名为得入息者（圣果）、得建立者（圣道）、决定至者及小须陀洹。

是故为欲越度疑惑的比丘，

应该常念与把握一切名色之缘。

※为善人所喜悦而造的清净道论，在论慧的修习中，完成了第十九品，定名为度疑清净的解释。

第二十 说道非道智见清净品

慧体之三──道非道智见清净

“这是道，这是非道”，像这样知道了道与非道所建立的智为“道非道智见清净”。

欲求完成那（道非道智见清净）的人，先应以称为聚的思惟[656]1 的方法观而行瑜伽。何以故？因为初观者于光明等[657]2 的发生之时而发生道非道智之故。因为于光明等发生之时而有道非道智，而聚的思惟是初步的观，所以这（道非道智）在度疑（清净）之后来显示。更因于审察遍知进行之时而生起道非道智，及审察遍知是在知遍知之后。是故欲求完成这道非道智见清净的人，先应以聚的思惟而行瑜伽。

三 遍 知

这是关于它们的决定之说：世间的遍知有三种：即知遍知、审察遍知和断遍知。关于它们的曾有这样的说法：[658]3“知通之慧以已知之义为智，遍知之慧以审察之义为智，断的慧以遍舍之义为智”。此中：“色以恼坏为相，受以所受为相”，以这样的观察彼等诸法的各别自相而起的慧，名为“知遍知”。“色是无常，受是无常”，以此等方法来处置彼等诸法的共相而转起以相为所缘的观慧，名为“审察遍知”。其次对于彼等（色受等）的诸法，以舍断常想等而转起以相为所缘的观慧，名为“断遍知”。

此中：自诸行（名色）的辨别而至于缘的把握为知遍知的范围，因为此间是以通达诸法的各别自相为主。其次从聚的思惟而至于生灭随观[659]4 为审查遍知的范围；因为此间是以通达诸法的共相为主。从坏随观[660]5 开始，此后为断遍知的范围；因为自此以后，于无常随观者则断常想，于苦随观者则断乐想……乃至于无我随观者则断我想，厌离者断喜，离贪者断贪，灭者断集，舍遣者断取。这是以能令舍断常等的七随观为主。如是于此等三遍知之中，由于成就诸行的辨别及对于缘的把握，故此瑜伽者得证于知遍知，及当证于其它的（二遍知）。所以说：[661]6 “于审察遍知进行之时而生起道非道智、及审察遍知是在知遍知之后。是故欲求完成这道非道智见清净的人，先应以聚的思惟而行瑜伽”。

（一）关于聚的思惟的圣典

这是圣典中有关的文句：[662]7“如何节略过去未来及现在的诸法而确定的慧为思惟之智？即无论什么色，于过去未来现在，或内……乃至或远或近的，确定一切色无常，为一思惟。确定是苦，为一思惟。确定是无我为一思惟。无论什么受……乃至无论什么识……乃至确定无我，为一思惟。眼……乃至过去未来现在的老死，确定无常，为一思惟。确定苦、无我，为一思惟。过去未来现在的色，依灭尽之义为无常，依怖畏之义为苦，依不实之义为无我，这样节略而确定的慧为思惟智。受…识…眼……乃至老死……为思惟智。过去未来现在的色，是无常、有为、缘生、灭尽法、衰灭法、离贪法及灭法，这样节略而确定的慧为思惟智。受…识…眼…过去未来现在的老死是无常、有为……乃至灭法，这样节略而确定的慧为思惟智。生缘老死，无生则无老死，这样节略而确定的慧为思惟智。于过去世，未来世，亦是生缘老死，无生则无老死，这样节略而确定的慧为思惟智。有缘生……乃至无明缘行，无无明则无行，这样节略而确定的慧为思惟智。于过去世，未来世，亦是无明缘行，无无明则无行，这样节略而确定的慧为思惟智。以知之义为智，以知解之义为慧，故说以节略过去未来现在的诸法而确定的慧为思惟智”。

在此圣典的文中，以“眼……乃至老死”的省略之文，当知包括此等法聚：即与（认识之）门及所缘共同于门转起的诸法、五蕴、六门、六所缘、六识、六触、六受、六想、六思、六爱、六寻、六伺、六界、十遍、三十二分（身）、十二处、十八界、二十二根、三界、九有、四禅、四无量、四无色定、十二缘起支。

这曾于知通的解释[663]8 中说：“诸比丘，一切应知通。诸比丘，什么是一切应知通？诸比丘，眼应知通。色…眼识…眼触，由眼触之缘所生起的受，或苦、或乐、或不苦不乐应知通。耳…乃至由意触之缘所生起的受，或苦、或乐、或不苦不乐应知通。色…识…眼…意…色…法…眼识…意识…眼触…意触，由眼触之缘所生的受，由意所生的受，色想…法想，色思…法思，色爱…法爱，色寻…法寻，色伺…法伺，地界…识界，地遍…识遍，发……乃至脑，眼处…法处，眼界…意识界，眼根…具知根，欲界，色界，无色界，欲有，色有，无色有，想有，无想有，非想非非想有，一蕴有，四蕴有，五蕴有，初禅…第四禅，慈心解脱…舍心解脱，空无边处定…非想非非想处定，无明应知通……乃至老死应知通”。这在彼（知通的解释）都是详说的，但在这里一切都是用省略之文略说的。

因为于省略的文中所含的出世间法，不能拿来于此处思惟之故，所以不摄取于此章之中。即于拿来思惟的法，对他是明了的，容易把握的，他应于此等法开始思惟。

（二）以五蕴无常等的思惟

　　（1）（各各思惟的十一种）此中，这是以蕴开始修行的规定：[664]9“任何色……乃至确定一切色是无常，为一思惟，确定是苦是无我，为一思惟”。于此文中，这比丘先把这不确定而说的“任何色”，分别为十一部分：即过去的三法及四内等二法[665]10而“确定一切色无常”，这即是思惟无常。怎样的呢？当如下面所说的。即所谓：[666]11“过去、未来、现在的色，以灭尽之义为无常”。是故他这样思惟，这里所说的“过去的色”，是因为必在过去灭尽，而非来到此有的，故以灭尽之义为无常。那“未来的色”则于后有（来世）将生，亦必将于彼处（来世）灭尽，不从彼而去至他有，故以灭尽之义为无常。那“现在的色”，亦必于此处灭尽，不从此而去至来世，故以灭尽之义为无常。那“内色”，亦必于内灭尽，不至于外的状态，故以灭尽之义为无常。那“外色”……乃至“粗”、“细”、“劣”、“胜”、“远”及“近色”，亦必于彼处灭尽，不至于远的状态，故以灭尽之义为无常。像这样的思惟一切“以灭尽之义为无常”是一思惟，而区别有十一种。

一切“以怖畏之义为苦”，“以怖畏之义”即有怖畏的人，因为无常令生怖畏，如于《师子喻经》[667]12所说使诸天怖畏相似。如是思惟这一切“以怖畏之义为苦”为一思惟，而区别亦有十一种。于苦亦然，一切“以不实之义为无我”。“以不实之义”──是说没有像“我”、“住者”、“作者”、“受者”、“自在者”的此等偏计的实在之我。因为无常的便是苦，及不能避免自己的无常性或生灭的逼恼，哪里还有他的作者等之性呢？所以说：[668]13“诸比丘，若此色是我，则此色不至于有病”等。如是思惟“这一切以不实之义为无我”为一思惟，其区别有十一种。

受等也是同样的。　　其次无常则决定是有为等类。所以，为示无常的同义之意或为示以各种行相进行忆念。而圣典中又说：[669]14“过去、未来、现在的色，是无常，是有为，是缘生，是灭尽法，是衰灭法，是离贪法，是灭法”。于受等亦然。

　　（2）（以四十行相思惟五蕴）为了巩固彼（瑜伽者）于五蕴的无常、苦及无我的思惟，而世尊说：[670]15“以怎样的四十行相而获得随顺忍？以怎样的四十行相入于正决定？”其分别的方法是这样的：[671]16“他观五蕴是无常、苦、病、痈、箭、恶、疾、敌、毁、难、祸、怖畏、灾患，动、坏、不恒、非保护所、非避难所、非归依处、无、虚、空、无我、患、变易法、不实、恶之根、杀戮者、不利、有漏、有为、魔食、生法、老法、病法、死法、愁法、悲法、恼法、杂染法”，以此等四十行相而观五蕴无常者，“获得随顺忍”；而观五蕴之灭是涅槃者，“入于正决定”，世尊以此等分别随顺智的方法，以（四十行相的）区别而说无常等的思惟，亦即以此而思惟此等五蕴。怎样思惟呢？

即彼（瑜伽者）思惟一一蕴：（1）“是无常”──因为其结果不是常的，而是初后（生灭）之故。（2）“是苦”──因为给生灭所逼恼，是苦的基地。（3）“是病”──因为由于缘而得维持，是病的根本。（4）“是痈”──因为与苦痛相应，常流烦恼之不净，由生老死的膨胀，成熟，及破坏之故。（5）“是箭”──因生逼恼，刺击于内，甚难取出之故。（6）“是恶”──因为是可呵责，使无增益，为恶的基地之故。（7）“是疾”──因为不生独立性，是疾病的直接之因。（8）“是敌”──因为无自由，受支配之故。（9）“是毁”──因为被病老死所毁坏之故。（10）“是难”──因为招来种种的不幸之故。（11）“是祸”──因为招来意外的广大的不利，是一切灾祸的基础。（12）“是怖畏”──因为是一切怖畏的矿藏，是称为苦之寂灭的最上入息（圣果）的对抗之故。（13）“是灾患”──因为给种种的不利所追随，为过恶所牵制，如不值得忍受的危险之故。（14）“是动”──因为被病、老死及利等的世间法所动摇之故。（15）“是坏”──因为被手段及自然的破坏所迫近之故。（16）“是不恒”──因为这是可能落于一切地位的，没有坚定性之故。（17）“是非保护所”──因无救护，不得安稳之故。（18）“是非避难所”──因为不值得去隐藏，不能对避难者尽避难的工作之故。（19）“是非归依处”──因为不能对依止者遣去怖畏之故。（20）“是无”──因为无有如遍计的常净、乐、我的状态之故。（21）“是虚”──亦如无，或者少故为虚，如于世间说少为空虚。（22）“是空”──因无有主、住者、作者、受者、决意者之故。（23）“是无我”──因为非自非主等之故。（24）“是患”──因起（轮回之）苦，是苦的灾患之故；或者因为进行至于悲惨故为灾患──与悲惨之人是一同义语，诸蕴亦如悲惨者，因为像悲惨者的悲惨，故为灾患。（25）“是变易法”──因为由于老死二种的自然的变易之故。（26）“是不实”──因为力弱，如树壳的易于破坏之故。（27）“是恶之根”──因为是恶的原因之故。（28）“是杀戮者”──因为如朋友之面的敌人，破坏友谊之故。（29）“是不利”──因无吉利，从非吉利（爱见）而生之故。（30）“是有漏”──因为是漏的直接之因。（31）“是有为”──因为是因缘所作。（32）“是魔食”──因为是死魔及烦恼魔的食物。（33）～（36）“是生、老、病、死法”──因为有自然的生老病死之故。（37）～（39）“是愁、悲、恼法”──因为是愁悲恼之因。（40）“是杂染法”──因为是爱、见、恶、行、杂染的境法之故。如是以这样所说的（四十行相的）区别及以无常等的思惟而思惟。

此（四十行相之）中，是无常、毁、动、坏、不恒、变易法、不实、不利、有为、死法，于一一蕴，各有这十种思惟，成为五十“无常随观”。是敌、无、虚、空、无我、于一一蕴，各有这五种思惟，成为二十五“无我随观”。其余的苦、病等，于一一蕴，各有这二十五思惟，成为一百二十五“苦随观”。以此无常等的二百种思惟而思惟于五蕴者，则他强化了称为方法观的无常、苦、无我的思惟。先于此（道非道智见清净之）中随于圣典所说的方法之后而作开始思惟的规定。

（三）色与非色的思惟法

　　

　　（1）（以九行相而使诸根锐利）如果他虽以这样的方法观而行瑜伽，但依然不能成就方法观者，则应以九行相而使诸根锐利，以观次第生起的诸行的灭尽。于此（灭尽观）中：（一）以恭专的（修习）工作而成就之，（二）以时常的工作而成就之，（三）以适当的工作而成就之，（四）以取定之相而成就之，（五）以顺适的觉支而成就之，（六）不偏于身，（七）不偏于命，（八）于此中以出离（精进）克服（苦痛），（九）以不于中途而中止，既以所说的九行相而使诸根锐利，当依地遍的解释[672]17中所说的方法，避去七种不适当的，习行七种适当的，有时思惟于色，有时思惟于非色。

　　（2）（色的思惟法）思惟于色，当观色的生起；即此色是由业等的四行相而生起。此中：

　　①（业等起色）一切有情的色的生起之时，最初是从业生起的。先说胎生的有情于结生的剎那，那称为所依、身、性十法的三十色，是由三相续生起的；而彼等（三十色）是在结生心的生的剎那；如在生的剎那，亦在住的剎那及灭的剎那。此（名色）中，而色则迟钝的灭及沉重的转起；而心则迅速的灭及轻快的转起。所以说[673]18“诸比丘，我不见有其它的一法像这样轻快的转起的，诸比丘，此即是心”。因为色的（一回）存续之间，是有分心的十六回生灭。而心的生的剎那和住的剎那及灭的剎那是一样（长）的。然而色的生与灭的剎那是轻快的，和彼等（心的生灭的剎那）一样，可是住的剎那则较大，要存续到十六心的生灭。第二有分的生起，是依止于结生心的生的剎那所生而到达住位及成为前生（缘）的（心）所依，而第三有分的生起，是依止于和（第二有分）共生而到达住位及成为前生（缘）的（心）所依。直至在生活的期间，当知是以这样的方法而转起。

其次于临终的人，则只依于到达住位及成为前生（缘）的一（心）所依而生起十六心。在结生心的生的剎那所生的色，则与结生心以后的第十六心共同而灭。在（结生心的）住的剎那所生的色，则与第十七心的生的剎那共同而灭。在（结生心的）灭的剎那所生的色，则到达第十七心的住的剎那而灭。直至有（轮回的）转起，便像这样的进行着。

对于化生的有情，也是同样的依七相续而转起七十色。

于此（业生色的转起中），当知有业、业等起、业缘、业缘心等起、业缘食等起、业缘时节等起的区别。此中：（一）“业”──是善、不善的思。（二）“业等起”──是异熟蕴及眼十法等的正七十色。（三）“业缘”──与前面的（业等起）相同，因为业是业等起的支持之缘。（四）“业缘心等起”──是从异熟心等起的色。（五）“业缘食等起”──是于业等起中到达了住位的食素而等起其它的以食素为第八（的色）。而此（其它）的食素到达了住位，又等起其它（以食素为第八的色），如是有四或五结合而转起。（六）“业缘时节等起”──是业生的火界到达了住位而等起时节等起的以食素为第八（的色），而此时节（火界到达了住位又等起）其它以食素为第八（的色），如是亦有四或五结合而转起。当知这是先说业生色的生起。

　　②（心等起色）于心生中，当知亦有心、心等起、心缘、心缘食等起、心缘时节等起的区别。此中：

（一）“心”──是八十九心。

三十二、二十六、十九、十六心，

是色、威仪及表的令生者与不令生者。

即是欲界的八善（1）～（8），十二不善（22）～（33），除去意界的十（欲界的）唯作（71）～（80），从善及唯作的二神通心，共三十二心，是生起色、（四）威仪及（身语二）表的。除去异熟的其余的十色界心（9）～（13）、（81）～（85）、八无色界心（14）～（17）、（86）～（89）、八出世间心（18）～（21）、（66）～（69），共二十六心，是生起色与（四）威仪的，但不生表。于欲界的有分心（41）～（49）、（56）、色界的五有分心（57）～（61）、三意界（39）、（55）、（70）、一异熟无因喜俱意识界（40），共十九心，是生起色的，但不生起威仪与表。二种（前）五识（34）～（38）、（50）～（54），一切有情的结生心、漏尽者的死心、四无色界的异熟（62）～（65），共十六心，是不生起色与威仪及表的。此（诸心之）中，其生色是不在住的剎那或灭的剎那的。因为此时的心的力量弱，但在生的剎那的心的力量强，所以（此心）只在那（生的剎那之）时依止前生的（心）所依而等起色。

（二）“心等起”──是三种（受想行）非色蕴及声九法、身表、语表、虚空界、（色）轻快性、柔软性、适业性、积集、相续等的十七种色。

（三）“心缘”──是由（业、心、食、时节的）四等起色，如说：[674]19“后生的心、心所法是前生的此身的缘”。

（四）“心缘食等起”──是于心等起的色中而到达了住位的食素等起其它以食素为第八的（色），如是有二或三结合而转起。（五）“心缘时节等起”──是心等起的时节（火界）到达了住位而等起其它以食素为第八的（色），如是有二或三结合而转起。当知这是心生色的生起。

　　③（食等起色）于食生中：当知亦有食、食等起、食缘、食缘食等起、食缘时节等起的区别。此中：（一）“食”──即段食。（二）“食等起”──是由于获得了有执受的业生色的缘及曾建立而到达了住位的食素所等起以食素为第八的（色）、虚空界、（色）轻快性、柔软性、适业性、积集、相续等的十四种色。（三）“食缘”──是从四等起的色，如说：[675]20“段食对于此身，由食缘为缘”。（四）“食缘食等起”──是于食等起的色中而到达了住位的食素等起其它以食素为第八的（色）。而此食素又等起其它的，如是有十或十二回结合而转起。在一日所食的食物，得能支持（身体七天）。而诸天的食素则能支持一月二月。母亲所食的食物亦得周遍胎儿的身体而等起于色。即涂于身上的食物亦得等起于色。业生食是说有执受（属于身体）之食，而它到达了住位而等起于色。而此食素亦复等起其它的（色），如是有四或五结合而转起。（五）“食缘时节等起”──是食等起的火界到达了住位而等起时节等起以食素为第八的（色）。这里此食之对于食等起的色是依令生者为缘。对于其它的（业、心、时节等起色），则由依止、食、有、不离去缘为缘。当知这是食生色的生起。

　　④（时节等起色）于时节生，亦有时节、时节等起、时节缘、时节缘时节等起、时节缘食等起的区别。此中：（一）“时节”──即由（业、心、食、时节）四种等起的火界，有暑与寒的两种时节。（二）“时节等起”──是由四种的时节获得了有执受（身体之中）的缘而到达了住位所等起于身内的色；这（由时节等起的色）有声九法、虚空界、（色）轻快性、柔软性、适业性、积集、相续等的十五种。（三）“时节缘”──即时节对于由四种等起的色是转起及灭亡的缘。（四）“时节缘时节等起”──是时节等起的火界到达了住位而等起其它以食素为第八的（色）。而此（食素第八之）中的时节又等起其它的，如是这时节等起（色）长时在无执受的部分（非情物）中转起。（五）“时节缘食等起”──即时节等起的食素到达了住位而等起其它的以食素为第八的（色），此中的食素又生起其它的，如是有十或十二回结合而转起。这里，时节对于时节等起（色）是依令生者为缘，对于其它的（业、心、食等起色）则由依止、有、不离去缘为缘。如是当知时节生色的生起。

这样观色的生起之人，为“于时而思惟于色”。

　　（3）（非色的思惟法）正如思惟于色（而观）色的（生起），同样的，思惟非色亦应观非色的生起。而此（非色）只依八十一世间心的生起说。即：

　　（于结生）此非色的生起，由于过去生的行业而于（此生的）结生有十九种不同的心生起。其生起之相，当知如“缘起的解释”[676]21中所说。这（非色）自结生心之后则以有分（而转起），于临终之时则以死心（而转起）。此（十九心）中的欲界心，若于六门中的强力的所缘时，则以彼所缘心（而转起）。

　　（于转起）其次于转起（进行），因为眼不损坏，诸色来现于视线之前，故眼识依止于光明及因作意与诸相应的法共同生起，即于净眼的住的剎那，到达了住位的色而冲击于眼。于此（色的）冲击之时，有二回有分生起而灭。自此即于彼同样的（色）所缘生起唯作意界而完成转向的作用。此后便生起见彼同样的色的善异熟或不善异熟的眼识。此后生起异熟意界而领受彼同样的色。此后生起异熟无因意识界而推度彼同样的色。此后生起唯作无因舍俱意识界而确定彼同样的色。此后便于欲界的善、不善、唯作诸心中之一或舍俱无因心，生起五或七（剎那）的速行。此后于欲界的有情，则于十一彼所缘心中，生起适应于速行的任何的彼所缘。于其它的（耳鼻等）诸门亦然。其次于意生起大心（上二界心）。如是当知于六门中的色的生起。

这是观非色的生起者于时而思惟非色。

（四）提起三相

　　

如是有的（瑜伽者），于有时思惟于色，于有时思惟非色而提起（无常、苦、无我的）三相，于次第行道而完成修慧。

其它的（瑜伽者），则以色的七法及非色的七法而提起三相思惟诸行。

　　（1）（以色的七法）此中：①以取舍，②以年龄的增长而消灭，③以食所成，④以时节所成，⑤以业生，⑥以心等起，⑦以法性色，以此等（七）行相而提起（三相）思惟，为“以色的七法提起思惟”。所以古师说：

以取舍，以年龄的增长而消灭，

以食，以时节，以业，

以心，以法性之色，

以此详细的七种而观（色）。

　　①（以取舍）这里的（取）是结生。（舍）是死，而此瑜伽行者，以此等的取舍，（从生至死）限定一百年，提起于诸行之中的三相。怎样的呢？即于此生之中的一切诸行都是无常。何以故？因为是生灭转起、变易、暂时及与常相反之故。诸行生起，到达住位，于住位中必成老衰，到达老位，必成坏灭，因为（生、老、灭的）常常逼恼，难堪，是苦之基。与乐相反之故为苦。诸行生起，欲使勿至住位，至住位欲使勿老，至老位欲使勿坏，对于这样的三处的任何一种都是不得自在的，由于他们的空无自在之相，所以空、无主、不自在，与我相反之故为无我。

　　②（以年龄的增长而消灭）如是既以取舍而区限于一百年，于色而提起三相之后，更以年龄的增长而消灭以提起色的三相。此中“年龄的增长而消灭”即是由于年龄的增长的色的消灭，依此而提起三相之义。怎样的呢？

（一）即彼（瑜伽者）于此一百年而区限为初龄、中龄、后龄的三龄。此中最初的三十三年为初龄，其次的三十四年为中龄，其后的三十三年为后龄。如是区划了三个年龄，而这样的提起三相：“在初龄转起的色，不至于中龄，必在那初龄而灭，所以无常，无常故苦，苦故无我。在中龄转起的色，不至于后龄，必在那中龄而灭，故亦无常、苦、无我。在后龄的三十[677]*1年间所转起的色，是不可能到达于死后的，所以无常、苦、无我”。

（二）如是以初龄等的年龄的增长而消灭提起了三相之后，更以钝十年、戏十年、美色十年、力十年、慧十年、退十年、前倾十年、曲十年、蒙昧十年、卧十年的此等十个十年的年龄的增长而消灭提起三相。

在此十个十年之中，：（一）有一百年寿命的人的初十年，因为那时他是鲁钝不定的孩子，故为“钝十年”。（二）此后的十年，因为他大部是嬉戏的，故为“戏十年”。（三）其次的十年，因为他的美色之处业已丰满广大，故为“美色十年”。（四）其次的十年，因为他的力气业已盛大，故为“力十年”。（五）其次的十年，因为善能建立确定了他的慧，甚至天赋劣慧之人，此时亦得发达一些，故为“慧十年”。（六）其次的十年，因为此时他的嬉戏兴趣、美色、力、慧都减缩了，故为“退十年”。（七）其次的十年，因为此时他的身体已向前倾了，故为“前倾十年”。（八）其次的十年，因为此时他的身体弯曲了如犁镵相似，故为“曲十年”。（九）其次的十年，因为此时他是蒙昧健忘，对于他的所作片刻便忘记了的，故为“蒙昧十年”。（十）其次的十年，因为百岁的人，卧的时间多，故为“卧十年”。

如是这瑜伽者以此等十个十年的年龄的增长而消灭以提起三相，他便以如下的观察而提起三相：“在第一十年中转起的色，不能到达第二的十年，必于那第一的十年而灭，故（此色）为无常、苦、无我。在第二个十年中转起的色乃至于第九的色，不能到达第十的十年，必于彼处而灭。于第十的十年中转起的色，不能到达再有（来世），必于此世而灭，故为无常、苦、无我”。

（三）如是既以十年的年龄的增长而消灭以提起三相之后，更把这一百年分作五年的二十部分，以年龄的增长而消灭来提起三相。怎样的呢？即作如下的观察：“在第一五年中转起的色，不能到达第二的五年，必于彼处而灭。于第二的五年中转起的色……乃至在第十九的五年中转起的色，不能到达第二十的五年，必于彼处而灭。在第二十的五年中转起的色，不能至于死后，所以是无常、苦、无我”。

（四）如是既以二十部分的年龄的增长而消灭以提起三相，再分作二十五部分，以四年四年（的年龄的增长而消灭）而提起（三相）。

（五）其次再以三年三年而分作三十三部分。

（六）以二年二年分作五十部分。

（七）以一年一年分作一百部分。

（八）其次更于每一年分为三部分，即雨季、冬季、夏季的三季，以各季而提起这年龄的增长而消灭的色中的三相。怎样的呢？即“于雨季四个月中转起的色，不能到达冬季，必于彼处而灭。于冬季转起的色，不能到达夏季，必于彼处而灭。更于夏季转起的色，不能到达雨季，必于彼处而灭。所以是无常、苦、无我”。

（九）既已如是提起，更于一年而分为六部分，即“于雨季二个月转起的色，必于彼处而灭，不能到达秋季。于秋季转起的色，不能到冬季……于冬季转起的色，不能到达冷季……于冷季转起的色，不能到达春季……于春季转起的色，不能到达夏季……更于夏季转起的色，必于彼处而灭，不能到达雨季，所以是无常、苦、无我”。如是以年龄的增长而消灭提起色中的三相。

（十）既已如是提起，更以（一个月的）黑、白二分而提起三相：即“于黑分转起的色，不能到达白分，于白分转起的色不能到达黑分，必于彼处而灭，故是无常、苦、无我”。

（十一）以昼夜提起三相：“于夜间转起的色，不能到达昼间，必于彼处而灭，于昼间转起的色，不能到达夜间，必于彼处而灭，所以是无常、苦、无我”。

（十二）此后分一昼夜为早晨等六部分而以提起三相：“于早晨转起的色，不能到达日中，于日中转起的色，不能至夕，夕间转起的色不能至初夜，初夜转起的色不能至中夜，中夜转起的色不能至后夜，必于彼处而灭。更于后夜转起的色不能至早晨，必于彼处而灭。所以是无常、苦、无我”。

（十三）既已如是提起，更于彼同样之色，以往、返、前视、侧视、屈、伸而提起三相：“往时转起的色不能到达返时，必于彼处而灭，于返时转起的色不至于前视，于前视转起之色不至于侧视，于侧视转起之色不至于屈时，于屈时转起之色不至于伸时，必于彼处而灭。所以是无常、苦、无我”。

（十四）此后更于一步而分举足、向前、伸足、下足、置足、踏地的六部分。

此中：“举足”──是把足从地举起。“向前”──是把足举向前面。“伸足”──是看看是否有木桩、棘、蛇等任何东西而把足避去这里那里。“下足”──是把足放下来。“置足”──是置足于地面。“踏地”──是另[678]*2足再举之时，把这一足踏紧于地。此中举足之时，则地水二界劣而钝，而其它的（火风）二界优而强。于向前及伸足亦然。于下足之时，则火风二界劣而钝，其它的二界优而强。于置足及踏地亦然。

如是分成了六部分，依彼等的年龄的增长而消灭的色以提起三相。怎样的呢？即他作这样的观察：“于举足时转起的诸界及所造色等一切诸法，不能到达向前，必于彼处（举足）而灭。所以是无常、苦、无我。于向前转起的色不至于伸足，于伸足转起的不至于下足，于下足转起的不至于置足，于置足转起的不至于踏地，必于彼处而灭。如是于此处（于六部分中的任何部分）生起的（色）不能到达其它的部分，即于此处一节节、一连结一连结、一分分的破坏了诸行，正如放在锅内炒的胡麻子而作答答之声的（破坏了）一样。所以（此色）是无常、苦、无我”。如是观诸行节节破坏者的思惟于色是很微细的。

关于这微细的（思惟的）譬喻如下：如一位使用惯了木柴和藁等火把的乡下人，从未见过油灯的，一旦进城来，看见店内辉煌的灯火，向一人道：“朋友，这样美丽的是什么？”此人回答他说：“这有什么美丽？不过是灯火而已。由于油尽及灯芯尽，则此（灯的）去路将不可得而见了”。另一人（第三者）对他（指第二者）说：“此说尚属粗浅。因为这灯芯次第的燃烧三分之每一分的灯焰都不能到达其它的部分便灭了的”。另有一人对他（指第三者）说：“此说亦属粗浅。因为灯焰是灭于这（灯芯的）每一指长之间，每半指之间，每一线之处，每一丝之处，都不能到达另一丝的”。然而除了一丝丝却不可能得见有灯焰的。

此（譬喻）中：一人之智在“由于油尽及灯芯尽，则此灯的去路将不可得而见了”，是譬如瑜伽者以取舍（从生至死）限定一百年的色中而提起三相。一人之智在“这灯芯的三分之每一分的灯焰都不能到达其它的部分便灭了的”，是譬如瑜伽者于区划一百年为三分的年龄的增长而消灭的色中而提起三相。一人之智在“灯焰是灭于这（灯芯的）每一指长之间，不能到达其它的部分”，是譬如瑜伽者于区限十年、五年、三年、二年、一年的色中而提起三相。一人之智在“灯焰是灭于每半指之间，不能到达其它的部分”，是譬如瑜伽者以季节而分一年为三分及六分，于所限的四个月及二个月的色中而提起三相。一人之智在“灯焰是灭于一线之处，不能到达其它的部分”，是譬如瑜伽者于所区划的黑分、白分及昼夜，并于所分划一昼夜为六分的早晨等的色中而提起三相。一人之智在“灯焰是灭于一丝丝之处，不能到达其它的部分”，是譬如瑜伽者于所区划的往还等及举足等的一一部分的色中而提起三相。

　　③（以食所成）他既然以这样的种种行相于年龄的增长而消灭的色中而提起三相之后，再分析那同样的色，作为食所成等的四部分，于一一部分而提起三相。此中：他对于食所成色是以饥饿与饱满而得明了。即于饥饿之时所等起的色是萎疲的，其恶色恶形，好像烧过了的木桩及如藏伏于炭篓之中的乌鸦一样。于饱满之时所等起的色是肥满软润及快触的。那瑜伽者把握此色如是而于彼处提起三相：“于饥饿之时转起的色，必于此处而灭，不能到达饱满之时，于饱满之时转起的色，必于此处而灭，不能到达饥饿之时。所以是无常、苦、无我”。

　　④（以时节所成）对于时节所成色是以寒及热而得明了，即于热时等起的色是萎疲丑恶的，于寒时等起的色是肥满软润及快触的。那瑜伽者把握此色如是而于彼处提起三相：“于热时转起的色，必于此处而灭，不能到达寒时，于寒时转起的色必于此处而灭，不能到达热时，所以是无常、苦、无我”。

　　⑤（以业生）对于业生色以六处门而得明了。即于眼门由眼、身、性十法而有三十业生色，并有支持它们的时节、心、食等起的（以食素为第八的）二十四，共计五十四色。于耳、鼻、舌门亦然。于身门中，则由身、性十法及由时节等起等（的二十四）共有四十四色。于意门中，则由心所依、身、性十法及时节等起等（的二十四）共有五十四色。那瑜伽者把握此一切色而于彼处提起三相：“于眼门转起的色，必于此处而灭，不至耳门。于耳门转起的色不至鼻门，于鼻门转起的色不至舌门，于舌门转起的色不至身门，于身门转起的色，必于此处而灭，不至意门。所以是无常、苦、无我”。

　　⑥（以心等起）对于心等起色，以喜忧而得明了。即于喜时生起之色是润软丰满与快触的。于忧时生起的色是萎疲丑恶的。那瑜伽者把握此色而于彼处提起三相：“于喜时转起的色，必于此处而灭，不至忧时。于忧时转起的色，必于此处而灭，不至喜时。所以是无常、苦、无我”。

如是把握了心等起色，并于彼处提起三相的瑜伽者，则明此义：

生命与身体，苦受与乐受，

只是一心相应，剎那迅速而灭。

纵使存续了八万四千小劫的诸天，

也不得二心生存于一起。

此世的死者或生者的诸蕴，　　一旦灭去不转生是同样的。

那些已坏与未来当坏的诸蕴，

以及中间正灭的诸蕴的坏相无差异。

心不生而无生，由心现起而生存，

心灭而世间灭，这是第一义的施设。

已坏之法不是去贮藏起来的，

也不是有于未来积聚的，

即是那些现在存续的诸蕴，

如置芥子于针锋。

坏灭预定了现生的诸法，

存续的可灭之法与前灭之法而不杂。

不知它们所从来，坏了不见何所去，

犹如空中的电光，须臾而生灭。

　　⑦（以法性色）如是于食所成色等提起三相之后，更于法性色提起三相。“法性色”──是在外界与根无关的色，自成劫以来所生起的铁、铜、锡、铝、金、银、珍珠、摩尼珠、琉璃、螺贝、宝石、珊瑚、红玉、玛瑙、土地、岩石、山、草、木、蔓等。例如阿恕迦树的嫩芽，最初是淡红色，过了两三天成深红色，再过两三天为暗红色，此后如嫩芽色，如叶色，成绿叶色，成青叶色。从青叶之时以后，相续其同样之色约至一年的光景成为黄叶，并自叶柄而脱落。那瑜伽者把握了它而于彼处提起三相：“于淡红色之时转起的色，不至于深红色之时必灭，于深红色之时转起的色不至于暗红色之时，于暗红色之时转起的色不至于如嫩芽色之时，于如嫩芽色时转起的色不至于如叶色之时，于如叶色时转起的色不至于绿色之时，于绿叶色时转起的色不至于青叶色之时，于青叶时转起的色不至于黄叶之时，于黄叶时转起的色不至于自叶柄脱落之时而必灭。所以是无常、苦、无我”。他以这样的方法而思惟一切的法性之色。

如是先以色七法提起三相思惟诸行。

　　（2）（以非色七法）其次是说“以非色七法”，这些是有关的论题：①以聚，②以双，③以剎那，④以次第，⑤以除见，⑥以去慢，⑦以破欲。

　　①此中：“以聚”，是以触为第五之法（识、受、想、思、触）。如何以聚而思惟呢？兹有比丘作这样的观察：“此等在思惟发是无常、苦、无我之时而生起的以触为第五之法，在思惟毛……乃至脑是无常、苦、无我之时而生起的以触为第五之法，彼等一切都不能到达其它的状态，由一节节一分分的灭亡，正如投于热釜之内的胡麻子作答答之声而破坏了的一样；所以是无常、苦、无我”。这是先依清净说中的方法。但于圣种说中的说法，是于前面所说的色七法的七处中而思惟“色是无常苦无我”所转起之心，再以次一（剎那）心思惟彼心是无常苦无我，是名以聚思惟。此说（较前说）更妥。是故以同样的方法而分别其它的（六法）。

　　②“以双”，兹有比丘，思惟取舍色（从生至死的色）是无常苦无我，再以另一心思惟彼心亦是无常苦无我。思惟年龄的增长而消灭之色、食所成色、时节所成色、业生色、心等起色、法性色是无常苦无我，再以另一心思惟彼心是无常苦无我，是名以双思惟。

　　③“以剎那”，兹有比丘，思惟取舍色是无常苦无我，彼第一心以第二，第二以第三，第三以第四，第四以第五心思惟各各是无常苦无我。思惟年龄的增长而消灭的色，食所成色，时节所成色，业生色，心等起色，法性色是无常苦无我，彼第一心以第二心，第二以第三，第三以第四，第四以第五心思惟各各是无常苦无我。如是以把握了色的心以后的四心思惟，是名以剎那思惟。

　　④“以次第”，思惟取舍色是无常苦无我，彼第一心以第二心，第二以第三，第三以第四……乃至第十以第十一心思惟各各是无常苦无我。思惟年龄的增长而消灭的色，食所成色，时节所成色，业生色，心等起色，法性色是无常苦无我，彼第一心以第二心，第二以第三……乃至第十以第十一心思惟各各是无常苦无我，如是以次第观亦可于整天去思惟。然而到了第十心的思惟，他对于色的业处及非色的业处已经熟练，是故曾（于圣种说中）说，此时他应止于第十心。如是思惟，名为以次第思惟。

　　⑤“以除见”，⑥“以去慢”，⑦“以破欲”，这三种没有各别的思惟法。他把握了前面所说的色及这里所说的非色。观彼（色非色）者，除色与非色之外，不见有其它的有情。不见了有情之后，便除去有情之想。由于除去有情之想的心而把握诸行者，则见不生起，见不生起之时，名为除见。由于除见之心而把握诸行者，则慢不生起。慢不生起之时，名为去慢。由于去慢之心而把握诸行者，则爱不生起，爱不生起之时，是名破欲。这是先依清净说中的说法。

其次于圣种说中，在“除见、去慢、破欲”的论题之后而示这样的方法：即若这样见解“我将作观”，“我的观（毗钵舍那）”，则他不成为除见。只有领解“诸行而观、而思惟、而确定、而把握、而分别诸行”者而得除见。如果作“我将善观”、“我将愉快地观”的见解，则他不成去慢。只有领解“诸行而观、而思惟、而确定、而把握、而分别诸行”者而得去慢。如果以为“我能作观”而享毗钵舍那之乐者，则不成破欲，只有领解“诸行而观、而思惟、而确定、而把握、而分别诸行”者而得破欲。“如果诸行是我，则我是可以了解的，但是无我而误认为我，所以彼等（诸行）是依不自在之义为无我，依成已而无之义为无常，由生灭所逼恼之义为苦”，作这样领解的人名为除见。“如果诸行是常，则常是可以了解的，但是无常而误认为常，所以彼等（诸行）是依成已而无之义为无常，由生灭所逼恼之义为苦，以不自在之义为无我”，这样领解者名为去慢。“如果诸行是乐，则乐是可以了解的，但是苦而误认为乐，所以彼等（诸行）是由生灭所逼恼之义为苦，以成已而无之义为无常，以不自在之义为无我”，这样领解者名为破欲。如是见诸行无我者名为除见，见诸行无常者名为去慢，见诸行苦者名为破欲。如是这（三种）观各各有其自己的立场。

如是以非色七法提起三相思惟诸行。

至此他已通达色的业处及非色的业处了。

（五）十八大观

他既这样通达色与非色的业处，更应于坏随观后，以断遍知而得一切行相的十八大观，这里先说通达它们（十八大观）的一部分之人的舍断其相反的诸法。十八大观意即无常随观等的慧。此中：（1）修无常随观者断常想，（2）修苦随观者断乐想，（3）修无我随观者断我想，（4）修厌离随观者断欢喜想，（5）修离贪随观者断贪，（6）修灭随观者断集，（7）修舍遣随观者断取，（8）修灭尽随观者断坚厚想，（9）修衰灭随观者断增盛，（10）修变易随观者断恒常想，（11）修无相随观者断相，（12）修无愿随观者断愿，（13）修空随观者断住着，（14）修增上慧法观者断执取为实的住着，（15）修如实智见者断痴昧的住着，（16）修过患随观者断执着，（17）修省察随观者断不省察，（18）修还灭随观者断结缚住着。

因为他既以此无常等的三相而见诸行，所以是通达了这十八大观中的“无常随观、苦随观、无我随观”（的三种）。因为曾说无常随观与无相随观的二法是一义而异文的，同样的，苦随观与无愿随观的二法是一义而异文的，无我随观及空随观的二法是一义而异文的[679]22，是故他亦通达了这些（无相、无愿、空随观三种）。其次一切观都是增上慧法观。如实智见则摄于度疑清净[680]23之中。如是这两种（增上慧法观、如实智见）亦已通达。于其余的（十）随观智中，有的已通达，有的未通达，它们将于后面来说明[681]24。关于已经通达了的所以这样说：“他既这样通达色与非色的业处，更应于坏随观后，以断遍知而得一切行相的十八大观，这里先说通达它们（十八随观）的一部分之人舍断其相反的诸法”。

（六）生灭随观智

他如是舍断了与无常随观等相反的常想等，得清净智而到达了思惟智的彼岸（终点），为了证得于思惟智之后所说的[682]25 “现在诸法的变易随观慧是生灭随观之智”的生灭随观而开始其瑜伽。其开始之时，先从简单的下手。即如这样的圣典之文：[683]26“如何是现在诸法的变易随观慧为生灭随观之智？生色为现在，此（生色的）生起相为生，变易相为灭，随观即智。生受……想……行……识……生眼……生有为现在，它的生起相为生，变易相为灭，随观即智”。他依据这圣典的论法，正观生之名色的生起相、生、起、新行相为生，变易相、灭尽、破坏为灭。他这样的了解，“这名色的生起之前，没有未生起的（名色的）聚或集，其生起时不从任何的聚或集而来，灭时没有到任何方维而去，已灭的没有于一处聚、集、或贮藏。譬如奏琵琶时生起的音声，生起之前未尚积集，生起之时亦非从任何积集而来，灭时不到任何方维而去，已灭的不在任何处积集，只是由琵琶、弦及人的适当的努力之缘，其未有（之音）而生，既有而灭。如是一切色与非色之法，未有者而生，既有者而灭”。

　　（1）（五蕴的生灭观──五十相）既已如是简单地忆念生灭，他更于这生灭智的分别：[684]27“由无明集而有色集，以缘集之义而观色蕴之生。由爱集……由业集……由食集而有色集，以缘集之义而观色蕴之生。见生起之相者亦见色蕴之生。见色蕴之生者而见此等五相[685]28。由无明灭而色灭，以缘灭之义而观色蕴之灭。由爱灭……由业灭……由食灭而色灭，以缘灭之义而观色蕴之灭。见变易之相者亦见色蕴之灭。见色蕴之灭者亦见此等五相”。

相似的说：[686]29“由无明集而有受集，以缘集之义而观受蕴之生。由爱集……由业集……由触集而有受集，以缘集之义而观受蕴之生。见生起之相者亦见受蕴之生。见受蕴之生者而见此等五相。由无明灭……由爱灭……由业灭……由触灭而受灭，以缘灭之义而观受蕴之灭。见变易之相者亦见受蕴之灭。见受蕴之灭者而见此等五相”。

犹如受蕴，对于想、行、识三蕴也是同样。但有这一点不同：即（于受蕴的）触的地方，于识蕴中则易为“由名色集……由名色灭”。如是每一蕴的生灭观有十种，则说（五蕴）有五十相。以此等（诸相）“如是为色的生，如是为色的灭，如是生色，如是灭色”，以（生灭的）缘及以剎那而详细的作意。

　　（2）（以缘及剎那的生灭观）如是作意“诚然以前未有而生、既有而灭”，则他的智更加明净了。如是以缘及剎那二种而观生灭，则他得以明了谛与缘起的种种理和相。

　　①（四谛之理）即他所观的“由无明[687]*3集而有蕴集，由无明[688]*4灭而蕴灭”，这是他的以缘的生灭观。其次见生起之相，变易之相者而见诸蕴之生灭，这是他的以剎那的生灭观。即在生起的剎那为生起之相，在破坏的剎那为变易之相。如是以缘及剎那二种而观生灭者，以缘而观生，因为觉了生（因），故得明了“集谛”。以剎那而观生，因为觉了生苦，故得明了“苦谛”。以缘而观灭，因为觉了缘不生起则具缘者（果）不生起，故得明了“灭谛”。以剎那而观灭，因为觉了死苦，故得明了“苦谛”。他的生灭观是世间之道，能除关于（此道的）痴昧，故得明了“道谛”。

　　②（缘起等的种种理与相）以缘而观生，因为觉了“此有故彼有”，所以他能明了“顺的缘起”。以缘而观灭，因为觉了“此灭故彼灭”，所以能得明了“逆的缘起”。其次以剎那而观生灭，因为觉了有为相，故得明了“缘生的诸法”，由于有生灭的是有为及缘生法。以缘而观生，因为觉了因果的结合相续不断，故得明了（因果的）“同一之理”，进一步而他舍于断见。以剎那而观生，因为觉了新新的生起，故得明了（因果的）“差别之理”；进一步而他舍于常见。以缘而观生灭，因为觉了诸法的不自在，故得明了“非造作之理”，进一步而他舍于我见。其次以缘而观生，因为觉了依于缘而有果的生起，故得明了“如是法性之理”，进一步而他断于无作见。以缘而观生，由于觉了诸法非自作而是由缘的关系而起的，故得明了“无我相”。以剎那而观生灭，由于觉了既有而无及前际后际的差别，故得明了“无常相”。（以剎那而观生灭）由于觉了生灭的逼恼，故得明了“苦相”。（以剎那而观生灭）由于觉了生灭的区限，故得明了“自性相”。在（明了）自性相时，由于觉了于生的剎那无灭及于灭的剎那无生，故亦明了“有为相的暂时性”。

对于这样明了诸谛及缘起的种种理相的瑜伽者，则知此等诸法，未生者生，已生者灭，这样常新的现起诸行。不但是常新而已，即它们的现起也是暂时的，如日出之时的露珠，如水上泡，如以棍划水的裂痕，如置芥子于针峰，如电光相似；同时它们的现起不是真实的，如幻、阳焰、梦境、旋火轮、干闼婆城（蜃楼）、泡沫、芭蕉等。至此他便通达了易灭之法的生及生者的灭的此等正五十相，证得了名为“生灭随观”的初步的观智，因为证此（生灭随观智）故称他为初观者。

（七）十种观的染

其次以此初步的观法而开始作观者，会生起十种观的染。此种观的染，对于已得通达的圣弟子行邪道者，放弃了业处者及懈怠者是不会生起的，只是对于正行道如理加行而作初观的善男子才会生起。什么是十种染？即（1）光明，（2）智，（3）喜，（4）轻安，（5）乐，（6）胜解，（7）策励，（8）现起，（9）舍，（10）欲。如这样的说：[689]30“如何是于法的掉举而异执其意？即于无常作意者的生起光明，他便忆念光明以为“光明是法”。从此而起散乱为掉举。为此掉举而异执其意者，则不能如实了知所现起的（法）是无常……是苦，不能如实了知所现起的法是无我。如是于无常作意者的生起智……喜……轻安……乐……胜解……策励……舍……生起欲，他便忆念欲以为“欲是法”。从此而起散乱为掉举。为此掉举而异执其意者，则不能如实了知所现起的法是无常……是苦，不能如实了知所现起的法是无我”。　　（1）此中的“光明”即是由观（而起）的光明。这光明生起之时，瑜伽行者想：“我今生起这种以前未曾生起过的光明，我实在得圣道、圣果了”！如是非道而执为道，非果而执为果。执非道为道非果为果者，是则名为他的观道落于邪途。他便放弃了自己的根本业处而只坐享光明之乐了。然这光明，对于有的比丘，只生起照于结跏趺坐之处，有的则照室内，有的照至室外，有的照至整个精舍，有的照一拘卢舍（一由旬的四分之一），有的半由旬，有的一由旬，二由旬，三由旬……乃至有的照到从地面而至阿迦腻吒（色究竟）梵天的一世间。但在世尊所生起的则照一万个世界。这里有个关于光明不同的故事：

据说，在结但罗山，有两位长老坐于一座有二重墙的屋内。这一天是黑（月）分的布萨日，四方盖着密云，又是夜分，实具四支黑暗[690]31之夜。此时一长老说：“尊师，我今能见那塔庙院中的师子座（供花的）上面的五色之花”。另一人对他说：“朋友，你所说的有什么稀奇，我今能见大海中一由旬之处的鱼鳖”。

然而这种观的染大多是在得止观的人生起的，因为以定而镇伏其烦恼的不现行，他便起“我是阿罗汉”之心，如住在优吉梵利伽的摩诃那伽长老，如住在汉伽拿伽的摩诃达多长老，如住在结但罗山上的尼迦宾那迦巴檀那伽罗屋内的周罗须摩那长老相似。

这里但说一个故事：据说，一位住在多楞伽罗为大比丘众的教授曾得无碍解的大漏尽者，名为昙摩陈那长老。有一天，他坐在自己的日间的住处，想念“住在优吉梵利伽的我们的阿阇梨摩诃那伽长老是否完成其沙门的业务？”但看见他仍然是个凡夫，并知“我若不往（彼处）一行，则他将以凡夫而命终”，于是便以神变飞行空中，在日间的住处坐着的长老身旁下来，顶礼及行过弟子的义务之后，退坐一边。那长老问道：“昙摩陈那啊！你怎么来于非时？”答道：“尊师，我是来问些问题的”。“那末，你问吧，我将把我所知的告诉你”。他便问了一千个问题，那长老都一一对答无滞，于是他说：“尊师，我师之智甚利，你是什么时候证得此（无碍解之）法的？”答道：“朋友，在六十年前了”。“尊师，你能行（神变）定吗？”“朋友，此非难事”！“尊师，即请化一条象吧”。那长老便化了一条净白之象。“尊师，现在再令此象竖其耳，伸其尾，置其鼻于口，作恐怖的鸣吼之声，向尊师奔腾而来”。长老这样做时，不料看到此象的来势恐怖，便开始起立而逃！此时这漏尽的长老便伸手而执住他的衣角说：“尊师，漏尽者还有怖畏的吗？”此时他才知道自己依然是凡夫，便蹲踞于此漏尽者的足下说：“朋友昙摩陈那，请救护我”！“尊师，我原为援助你而来，请勿忧虑”。便说业处（禅定的对象）。那长老把握了业处，上经行处，仅行至第三步，便证得了最上的阿罗汉果。据说这长老是个瞋行者。那样的比丘是战栗于光明的。

　　（2）“智”──是观智。即彼（瑜伽者）思惟色与非色之法，生起无穷速率、锐利、勇健的明净之智，如因陀罗的金刚一样。

　　（3）“喜”──是观的喜。即于此时，在他生起小喜、剎那喜、继起（如波浪）喜、踊跃喜、遍满喜的五种喜而充满于全身。

　　（4）“轻安”──是观的轻安。即于此时，坐于他的夜住处或日间住处，而身心无不安、无沉重、无坚硬、无不适业、无病、无屈曲，但他的身心是轻安、轻快、柔软、适业、明净与正直。他以此等的轻安等而把握身心，则此时享诸非世人之喜，即所谓：

比丘入屏处，彼之心寂静，

审观于正法，得受超人喜。

若人常正念：诸蕴之生灭，

获得喜与乐。知彼得不死。[691]32

如是于他生起与轻快性等相应的轻安，成就超人之喜。

　　（5）“乐”──是观的乐。即于此时，于他生起流通于全身的极胜妙之乐。

　　（6）“胜解”──即信。因他生起与观相应及对于他的心与心所极其信乐而强有力的信。

　　（7）“策励”──即精进。因他生起与观相应不松弛不过劲而善猛励的精进。

　　（8）“现起”──即念。因他生起与观相应善现善住善安立而不动如山王（雪山）的念。当他忆念专注作意审观之处，即能进入彼处，现起他的念，如于天眼者之现起其它的世间相似。

　　（9）“舍”──即观舍与转向舍。因为他于此时生起对于一切诸行而成中立的强有力的“观舍”，并于意门（生起）“转向舍”。即他注意任何之处，而此（转向舍）都有勇健锐利的作用，如因陀罗的金刚及如热铁丸之投于叶袋一样。

　　（10）“欲”──是观的欲。即是生起微细而具凝静之相的欲，对于这样以光明等为严饰的观而作执着。这是不可能执此欲以为染的。如于光明一样，而于此等（其余的九种）中任何一种生起之时，瑜伽者想道：“我今生起这种以前未曾生起过的智……喜……轻安……乐，胜解，策励，现起，舍，乃至我今生起未曾生起过的欲，我实在得圣道、圣果了”！如果非道而执为道，非果而执为果，执非道为道非果为果者，是则名为他的观道落于邪途。他便放弃了自己的根本业处而只坐享欲乐了。

于此（观染之）中，因为光明等是染的基础，故说为染，并非不善之意。然而欲则是染亦为染的基础。据此等基础则唯有十，但依于执则成三十。怎样的呢？因以执我的光明生起者为见执。执可爱的光明生起者为慢执。享受光明之乐者为爱执。如是于光明中依见、慢、爱而有三执。余者亦然，所以依于执则恰恰成为三十染。因为对于此等无善巧无经验，故瑜伽者为光明等所动摇与扰乱，而观光明等的一一“是我的，是我自己，是我”。所以古人说：

心被光明智与喜，

轻安乐胜解策励，

现起观舍转向舍，

以及为欲而震动。

如果（对此等染）是有善巧、聪慧、经验、觉慧的瑜伽者，则光明等生起之时，能够以慧来这样的分析与审观：“于我生起光明，这不过是无常、有为、缘生、灭尽法、衰灭法、离贪法及灭法而已”，或作如是思念：“如果光明是我，那我是可以了解的，然而是执无我以为我。所以依不自在之义为无我，以既有而无之义为无常，以生灭逼恼之义为苦”，一切详细的方法已在非色的七法中说[692]33。如于光明，余者亦然。他既如是审观，则正观光明为“非是我的，非我自己，非是我”。正观智……乃至欲为“非是我的，非我自己，非是我”。如是正观者，则不为光明等所动摇与扰乱。所以古人说：

于此等十处，以慧抉择者，

善巧法掉举，不至于散乱。

他这样不至于散乱，解除恰恰三十种染的缚，而确定道与非道是这样的：“光明等法不是道，解脱于染而行于正道的观智为道”。像“这是道，这是非道”这样而知道与非道所建立的智，当知为道非道智见清净。

（确定三谛）

至此则他业已确定了三谛。怎样的呢？先于见清净，他曾以确定名色而确定了“苦谛”；次于度疑清净曾以把握于缘而确定了“集谛”；更于此道非道智见清净以决断正道而确定了“道谛”。如是先以世间之智而确定三谛。

※为善人所喜悦而造的清净道论，在说慧的修习中完成了第二十品，定名为道非道智见清净的解释。

第二十一 说行道智见清净品

慧体之四──行道智见清净

其次以八智而到达顶点的观及第九谛随顺智，是名“行道智见清净”。此中：八智──即解脱于染而行正道及称为观的（一）生灭随观智，（二）坏随观智，（三）怖畏现起智，（四）过患随观智，（五）厌离随观智，（六）欲解脱智，（七）审察随观智，（八）行舍智。第九谛随顺智与随观是一同义语。是故为欲成就于此（行道智见清净）者，当从解脱于染的生灭（随观）智开始，于此（九）智而行瑜伽。

（一）生灭随观智

问：为什么还要于生灭（随观）智而行瑜伽（因于前面的道非道智见清净已修生灭随观智）？（答）为观察于相之故。因于前面（的道非道智见清净），生灭智为十染所染，不能依如实的自性而观察于三相，但这里则得解脱于染，所以为了观察于相再（于生灭随观而）行瑜伽。

然而因为不作意什么及为什么所覆蔽而不现起三相的呢？因不作意生灭，为相续所覆蔽，故不现起无常相。因不作意数数之逼恼，为四威仪所覆蔽，故不现起苦相。因不作意种种界的分别，为坚实所覆蔽，故不现起无我相。然而把握生灭破除相续之时，则依如实的自性而现起无常相。作意数数之逼恼除去四威仪之时，则依如实的自性而现起苦相。分别种种界除去坚实之时，则依如实的自性而现起无我相。[这段原来的版本把amanasikarā翻译成‘’不忆念‘’，现在按巴利文的意思更正成‘’不作意‘。2018年6月26日’]

这里当知三相的分别：即无常、无常相、苦、苦相、无我、无我相。此中：无常意为五蕴。何以故？生灭变易或有已而无之故。生灭变易为无常相，或有已而无是相的变化。其次依据[693]1“无常即苦”之语，故即彼五蕴是苦。何以故？数数逼恼之故。数数逼恼相为苦相。再依[694]2“苦即无我”之语，故即彼五蕴是无我。何以故？不自在之故。不自在相为无我相。

瑜伽者对此一切，以解脱于染行于正道而称为观的“生灭随观智”依如实的自相而审观。

（二）坏随观智

既已如是审观，再再思虑推度色与非色之法“是无常，是苦，是无我”，则它的智成为锐利，而诸行便轻快地现起了。当智成锐利而诸行轻快地现起之时，他不到达于生，或住，或转起，或（诸行之）相，但于灭尽、衰灭、破坏及灭而建立其念（智）。他观诸行“如是生已如是灭”，即于此处生起名为“坏随观智”的观智。关于此说如下：

[695]3“如何是审察所缘的所谓坏随观之慧为观智？即是以色为所缘的心的生起而破坏。他随观彼审察所缘的心的破坏。随观又是怎样的随观？即随观这是无常而非常。随观这是苦而非乐。随观这是无我而非我。是厌离而非欢喜，离贪而非染贪，灭而非集，舍而非取。随观无常而断常想。随观是苦而断乐想，随观无我断我想……厌离断欢喜…离贪断贪…灭断集…舍断取。以受为所缘……以想为所缘……以行为所缘……以识为所缘……以眼为所缘……乃至以老死为所缘的心的生起而破坏……舍断取。

事的转移，慧的还灭，以及转向之力，

这些是审察的（坏随）观。

依（现在）所缘，确定两者（过去未来）是一，以及

于灭胜解，这是衰灭相观。

审察所缘，随观破坏，

空的现起，是增上慧观。

善巧于三随观及四观的人，

因为善巧于三现起，所以不为种种的见所动摇。

这是以知之义为智，以了解之义为慧，所以审察所缘的所谓坏随观的慧为观智”。

此（引文）中：“审察所缘”──是曾审察任何的所缘，即曾知、见（所缘）灭尽衰灭之义。“坏随观慧”──即彼随观于曾经审察所缘的灭尽衰灭而生起的智的破坏的慧，是名观智。“如何”──是为解说而设的疑问。为了指示那是怎样的，便说“以色为所缘的”等等。

此中：“以色为缘的心的生起而破坏”──即此心以色为所缘而生起及破坏，或者是于色所缘的状态中的心的生起及破坏。“审察所缘”──即曾审察所缘曾知曾见灭尽衰灭之义。“随观彼心的破坏”──即以什么心而视彼所缘为灭尽衰灭的，他再以另一心随观彼心的破坏的意思。所以古人说：“知与智二者都观”。“随观”──是随顺观，即以种种相再再而观之义。所以说“随观又是怎样的随观？随观无常”等。

此中：因为坏是无常性的极点，所以作坏随观的瑜伽者“随观”一切行“是无常而非常”。于是无常的故是苦，苦的故是无我，同样的他“随观这是苦而非乐，随观这是无我而非我”。其次那无常、苦、无我的，当不欢喜它，那不当欢喜的当不染着它，所以顺应于坏随观，他“厌离”那见为无常、苦、无我的诸行“而不欢喜，使离贪而不染贪”。

他既如是无有染着，先以世间智而使“灭”贪“而非集”，即不使集之义。或者他既如是离贪，已见诸行，对于那未见的亦以类智而使灭不使集。他仅于灭作意，即仅观灭而不观集之义。

如是行道，他便“舍而非取”。这是怎样说的呢？此无常等的随观，因以部分遍舍与蕴及行相共的诸烦恼，并且因见有为的过患而倾向跃入于相反的涅槃，所以名为遍舍舍及跃入舍。是故具此（观慧）的比丘，遍舍了所说的诸烦恼及跃入于涅槃。不取依此而生的烦恼及不取于不见过患的有为的所缘，所以说“舍而非取”。

现在为示他以此等智而断的什么法，所以说“随观无常而断常想”等。

此中：“欢喜”──是有喜的渴爱。余者即如所说可知。

其次在偈颂中：“事的转移”──是已见色的破坏，再见那曾见坏的心的坏，如是从前面的事（色）而转移到其它的事（心）。“慧的还灭”──即曾舍断于生而住于灭。“及转向之力”是已见色的坏之后，再为去见那以坏为所缘的心的坏的转向的能力。“是审察的观”──是曾审察所缘的坏随观。

“依所缘确定两者是一”──意即依眼前所见的所缘，比类于此（现在的所缘）同样的，于过去的行已坏，于未来的当坏，如是确定两者是同一自性的。所以古人这样说：

对于现生有清净观的人，

依此而知过去与未来。

（三世的）一切行都是坏的，

犹如日出之时的露滴。

“于灭胜解”──意即曾经确定（过去未来）两者是一，于此称为坏的灭而胜解，尊重它，倾向它。“这是衰灭相观”──是说这（样的确定）便是衰灭相观。

“审察所缘”──是曾知前面的色等所缘。“随观破坏”──是曾见那所缘的坏，而后随观以彼为所缘的心的坏。“空的现起”──他这样的随观破坏，只是诸行的破坏，彼等（诸行）的破坏为死，（诸行之外）实无他物，故得成就现起（诸行的）空。所以古人说：

诸蕴是灭，更无别的，

诸蕴的破坏而说为死。

不放逸者见它们的灭尽，

好像金刚如理的钻宝石。

“是增上慧观”──即彼审察所缘的，随观破坏的及现起空的，名为增上慧观。

“善巧于三随观者”──即精练于无常随观等三种的比丘。“于四观”──即于厌离等的四观。“因为善巧于三现起”──是因为善巧于灭尽，衰灭[696]4，空的三种的现起。“不为种种的见所动摇”──是不为常见等的种种见所动摇。

他既如是不动摇，起这样的忆念：“未灭的在灭，未破坏的在破坏”，舍弃诸行的生，住，转起之相，唯观破坏，如脆弱的器皿的破坏，如微尘的散布，如炒胡麻子一样。譬如明眼之人，站在池畔或河岸，看见大雨落于水面，生起了大水泡，很快的破坏了，他观一切诸行的破坏也是这样。世尊曾说有关于这样的瑜伽行者：

[697]5“视如水上浮沤，视如海市蜃楼，

若人观世如是，死王不得见他”。

这样屡观一切诸行继续地破坏，则得增强他的伴着八种功德的坏随观智。这是八种功德：（1）断除有见，（2）遍舍命的欲，（3）常常如理加行，（4）活命的清净，（5）除去过劳，（6）离去怖畏，（7）获得忍辱与柔和，（8）超脱乐与不乐。所以古人说：

牟尼为得不死法，

已见此最上八德，

于坏随观屡思惟，

如救衣服与头燃。

──坏随观智已毕──

（三）怖畏现起智

如是修习多作以一切诸行的灭尽，衰灭，破坏及灭为所缘的坏随观的瑜伽者，于一切的有、生、趣、（识）住、有情居的在破坏的诸行，起大怖畏。正如胆怯而欲求快乐生活的人，对于狮子，虎，豹，熊，鬣狗，夜叉，罗剎，恶牛，恶犬，流液时期的恶象，可怕的毒蛇，雷电，战场，坟墓，燃烧的火坑等（起大怖畏）。如是他观“过去的诸行已灭，现在的（诸行）正灭。于未来生起的诸行亦将如是而灭”，即于此处生起“怖畏现起智”。

有个这样的譬喻：有一位妇人的三个儿子犯了王法。国王下令把他们斩头。她也跟着儿子来到刑场。当时她的长子的头已被斩掉。并已开始斩其次子。她看见了长子的头已斩，便放弃对幼子的爱着，知道“此子亦必同他们一样”。这里瑜伽者之见过去的诸行已灭，如妇人之见长子的头已斩；见现在的（诸行）正灭；如见正斩次子的头；见未来的（诸行之）灭，而知“于未来生起的诸行亦将破坏”，如对幼子放弃爱着。而知“此子亦必同他们一样”。作如是观者，即于彼处生起怖畏现起智。

另一个譬喻：如有位妇人，她一产下儿子，儿子即死，她已生了十子。其中有九位已死，一位正抱在手中而死。还有一位在胎中。她见九子已死，第十位正在死，便放弃对胎儿的爱着，知道“这胎儿亦必同他们一样”。这里瑜伽者之观过去的诸行已灭，如妇人之念九子已死；观现在的（诸行）正灭，如见抱着的（第十子）正死；观未来的（诸行之）灭，如放弃对胎儿的爱着。作如是观者，即于此剎那生起怖畏现起智。

然而这怖畏现起智自己是怖畏或非怖畏？这是非怖畏的，因为这只是审观“过去的诸行已灭，现在的（诸行）正灭，未来的（诸行）当灭”，所以如明眼者的看见于城门的三个火坑，他自己则不怖畏；因为他只是审知“那些落于这里面的人，备受许多的苦痛”。亦如明眼者看见佉地罗（硬木所制）的尖桩，铁的尖桩，金的尖桩的三种尖桩次第的排列的时候，他自己并不怖畏，因为他唯审知“那些落于这些尖桩之上的人，备受许多的痛苦”。如是而此怖畏现起智自己是不怖畏的。因为这只是审观于如三火坑及如三个尖桩的三有中：“过去的诸行已灭，现在的（诸行）正灭，未来的（诸行）当灭”。因于此智，现起于一切有、生、趣、（识）住、（有情）居中陷于不幸而具怖畏的诸行的怖畏，所以说“怖畏现起智”。

这是圣典中关于他的（诸行的）怖畏现起的文句：[698]6“对于忆念无常者现起什么怖畏？对于忆念苦……无我者现起什么怖畏？对于忆念无常者现起相的怖畏，对于忆念苦者现起转起的怖畏。对于忆念无我者现起相与转起的怖畏”。

此中：“相”——即行的相。与过去、未来、现在的诸行是同义语。即忆念无常者唯见诸行的死。所以说于彼现起相的怖畏。　　“转起”──即色与非色有的转起。忆念苦者，唯见虽思为乐的数数的逼恼的转起。所以说于彼现起转起的怖畏。忆念无我者，则见两者（相及转起），如空无人烟的村落，如阳焰干闼婆城（蜃楼）等，“无，虚，空，无主，无导者”，所以说于彼现起相及转起两者的怖畏。

──怖畏现起智毕──

（四）过患随观智

多作修习此怖畏现起智的瑜伽者，了知于一切有、生、趣、（识）住、有情居中，无避难所，无救护处，无归趣，无皈依所；于一切有、生、趣、（识）住、有情居的诸行之中，甚至对于一行亦无希求无执着。三有如充满没有火焰的炭火的火坑，四大种如极毒的毒蛇，五蕴如举剑的杀戮者，六内处如空村，六外处如劫村落的盗贼，七识住及九有情居如以十一种火[699]7燃烧炽然，一切诸行如痈、疾、箭、痛、病，无喜无乐，是一堆大过患的现起。怎样的呢？譬如对于一位希望生活安乐而胆小的人，如虽有美丽的外表而内有猛兽的森林，如有豹子的洞窟，如有捕人的（鳄）及罗剎的河水，如举剑的敌人，如有毒的食物，如有盗贼的道路，如燃烧的炭火，如对阵的战场。譬如这（胆小的）人来到此等有猛兽的森林等，则毛骨悚立，仅见全面的过患，如是这瑜伽者由于坏随观，于现起怖畏的一切诸行中，完全无喜无乐，但见过患。如是见者，是名过患智的生起。下面是有关于此的说法：[700]8“如何怖畏现起之慧成为过患之智？生起是怖畏，这样的怖畏现起之慧成为过患之智。转起是怖畏……相是怖畏……造作是怖畏……结生是怖畏……趣是怖畏……发生是怖畏……起是怖畏……生是怖畏……老是怖畏……病是怖畏……死是怖畏……愁是怖畏……悲是怖畏……恼是怖畏，这样的怖畏现起之慧成为过患之智。

不生起是安稳，为寂静之道智。不转起……乃至无恼是安稳，为寂静之道智。

生起是怖畏，不生起是安稳，为寂静之道智；转起……乃至恼是怖畏，无恼是安稳，为寂静之道智。

生起是苦，这样的怖畏现起之慧成为过患之智；转起……乃至恼是苦，这样的怖畏现起之慧成为过患之智。

不生起是乐，为寂静之道智；不转起……乃至无恼是乐，为寂静之道智。

生起是苦，不生起是乐，为寂静之道智；转起……乃至恼是苦，无恼是乐，为寂静之道智。

生起是欲乐，这样的怖畏现起之慧成为过患之智；转起……乃至恼是欲乐，这样的怖畏现起之慧成为过患之智。

不生起是无欲乐，为寂静之道智；不转起……乃至无恼是无欲乐，为寂静之道智。

生起是欲乐，不生起是无欲乐，为寂静之道智；转起……乃至恼是欲乐，无恼无欲乐，为寂静之道智。

生起是行，这样的怖畏现起之慧成为过患之智；转起……乃至恼是行，这样的怖畏现起之慧成为过患之智。

不生起是涅槃，为寂静之道智；不转起……乃至无恼是涅槃，为寂静之道智。生起是行，不生起是涅槃，为寂静之道智；转起……乃至恼是行，无恼是涅槃，为寂静之道智。

生起、转起、相、造作与结生，　　观此为苦，是过患的智。

不生起，不转起，无相，不造作与不结生，

观此为乐，是寂静的道智。

于五处生起过患的智，

于五处生起寂静的道智。

他知解了这十智。

因为善巧于二智，故于诸见不动摇。

以知之义为智，以领解之义为慧；所以说于怖畏现起之慧成为过患之智”。

此中：“生起”──是以过去的业为缘而于此世生起。“转起”──即已如是生起的转起。“相”──即一切行的相。“造作”──是为未来结生之因的业。“结生”──是未来的生起。“趣”──是彼结生所趣之处。“发生”──是诸蕴的发生。“起”──是[701]9“入定者或生起者”这样所说的异熟的转起。“生”──是为老死之缘及以有为缘的生。“老死”等之义则易明了。

这里生起等的五种（生起、转起、相、造作、结生）是指为过患智的基础而说的。余者则与彼等是同义语。即发生及生的二种与生起及结生是同义语。趣及起的二种与转起是同义语。老等与相是同义语。所以说：

生起、转起、相、造作与结生，

观此为苦，是过患的智。

于五处生起过患的智。

“不生起是安稳，为寂静之道智”等，是为示与过患智所相反的智而说。或者是为由怖畏现起智曾见过患而心有恐怖的人生起这样的安心：“亦有无怖畏，安稳，无过患的”。或者因为已善确立生起等的怖畏者的心倾向于那相反的（不生起等）。所以为示由怖畏现起智而成就过患智者的功德，作如是说。

此中，那怖畏的确定是苦的，那苦的是欲乐的──因为不能脱离轮转的欲乐，世间的欲乐及烦恼的欲乐之故，那欲乐的则唯是行；所以说：“生起是苦，这样的于怖畏现起之慧成为过患之智”等。虽然这样，但应由于怖畏的相，苦的相，欲乐的相等种种的相的转起，而知此（智的）种种性。

“知解了十智”──即知解过患智者的知解通达证悟于生起等的五事及不生起等的五事的十种智。

“善巧于二智”──是善巧于过患智及寂静道智的二种。

“于诸见不动摇”──是对于（外道等所说的）由最极的现法涅槃等所转起的诸见而不动摇。余者之义易明。

──过患随观智毕──

（五）厌离随观智

他这样的观一切诸行的过患，则厌离背弃不喜于一切有、生、趣、识住、有情居中可破坏的诸行。

譬如喜住于结多古多山麓的金鹅王，是不喜于旃陀罗村口的不净的水坑，但喜于七大湖[702]10；如是这瑜伽鹅王，是不喜于善见其过患而可破坏的诸行，但喜其具备修习之乐修习之喜的七随观。譬如兽中之王的狮子是不喜投入黄金的兽槛，但喜于宽广三千由旬的雪山；如是这瑜伽狮子是不喜于三善趣有，但乐于三随观。譬如纯白而七处平满[703]11以神变飞行的六牙象王是不喜于城市的，但喜于雪山的六牙池（六牙）森林的[704]12；如是这瑜伽象王是不喜于一切诸行，但喜意向倾心以“不生起是安稳”等的方法而见寂静之道。

──厌离随观智毕──

（六）欲解脱智

　　

这（厌离随观智）与前二（怖畏现起智，过患随观智）的意义是一，所以古师说：“于一怖畏现起而得三名。曾见一切诸行为怖畏，故名怖畏现起智；于此等诸行生起过患，故名过患随观；对于此等诸行生起厌离，故名厌离随观”。于圣典中亦说：[705]13“那怖畏现起之慧，过患之智，及厌离的此等（三）法义一而文异”。

其次以此厌离智而厌离背弃不喜（于诸行）的善男子的心，对于一切有、生、趣、识住、有情居中可破坏的诸行，甚至一行亦不执着缠缚，唯欲解脱欲出离于一切行。

譬如什么？譬如落网的鱼，入蛇口的青蛙，投入笼中的野鸡，落入坚固陷阱的鹿，在使蛇者手中的蛇，陷于大泥沼中的象，在金翅鸟口中的龙王，入罗睺[706]14口中的月，为敌所围的人等，都欲从彼而解脱而出离。

如是对于一切诸行离执着者，欲从一切行而解脱者，生起“欲解脱智”。

──欲解脱智毕──

（七）审察随观智

如是欲求解脱于一切有、生、趣、识住、有情居中可破坏的诸行，为欲从一切行而解脱，再以“审察随观智”提起及把握彼等诸行的三相。他对一切诸行，以终于是无常的，暂时的，限于生灭的，坏灭的，剎那的[707]15，动摇的，破坏的，非恒的，变易法的，不实的，非有的，有为的，及死法的种种理由而观“无常”。以因为是屡屡逼恼的，是有苦的，是苦之基，是病，是痈，是箭，是恼，是疾，是祸，是怖畏，是灾患，非救护所，非避难所，非皈依处，是过患，是痛苦之根，是杀戮者，是有漏，是魔食，是生法，是老法，是病法，是愁法，是悲法，是恼法，是杂染法等的种种理由而观“苦”。以因为是非可爱的，是恶臭的，是可厌的，是可恶的，不值得庄严的，是丑陋的，是弃舍的种种的理由而观为苦相的随伴的“不净”。以因为是他，是无，是虚，是空，无主，不自在，不自由等种种的理由而观“无我”。如是而观，则说是他提起三相而把握诸行。

然而为什么他要如是把握此等诸行？因为是要成就解脱的方便。这里是一个有关于此的譬喻：

兹有一人想道：“我将捕鱼”，便取一捕鱼的筌投入水中，他从筌口插进他的手，在水中捕住一蛇颈，欢喜道：“我已捕得一鱼”。他想：“我实得一大鱼”，把它拿上来一看，由于看见了（蛇头上的）三根花纹，知道了这是蛇，便起恐怖而见过患（危险），并厌其所捕（之蛇），欲求脱离。为作解脱的方便，先自尾端解除他的（被缠的）手然后举臂于头上旋转二三回，把蛇弄弱之后而放掉它说：“去！恶蛇”！急上池岸，伫望来路道：“我实从大蛇之口而解脱”！

此（譬喻）中：那人捕住蛇颈以为是鱼而生欢喜之时，如这瑜伽者起初获得自身而生欢喜之时。他从捕鱼的筌口拿出蛇头而见三根花纹，如瑜伽者的分析（诸蕴的）稠密而见诸行之中的三相。他起恐怖时，如此（瑜伽者）的怖畏现起智。此后而见过患（危险），如过患随观智。厌离所捕，如厌离随观智。欲求于蛇解脱，如欲解脱智。作解脱的方便，如以审察随观智提起诸行的三相。如那人旋转了蛇把它弄弱不能转来咬人而善巧的放了，如是这瑜伽者以提起三相旋转诸行而令力弱，再不能现起常、乐、净、我的相而善巧的解脱它们。所以说：“为成就解脱的方便而如是把握”。

至此便生起了他的审察智，下面是有关于此的说法：[708]16“忆念无常者，生起什么审察智？忆念苦……无我者，生起什么审察智？忆念无常者，生起相审察智。忆念苦者，生起转起审察智。忆念无我者，生起相与转起审察智”。

此中：“相审察”──是以无常相而知行的相“是非恒与暂时的”。虽无先知而后起智，但如[709]17“以意与法为缘而起意识”等，是依惯例而说的。或者是依于（因果）同一之理，把前后作为一而这样说。当知这种方法亦得适合于其它的二句（转起审察，相与转起审察）之义。

──审察随观智毕──

（八）行舍智

　　（1）（观空）（一行相空与二行相空）他这样以审察随观智而把握了“一切诸行是空”之后，再“以我（空）与我所（空）而把握二空”。

　　（四行相空）他既如是不见有我，亦不见有其它任何建立自己的（苦乐的）资具之后，再把握像这样说的四空：“（一）我不在任何处，（二）不在任何人的任何物，（三）（他）不在任何处，（四）任何人不是我的任何物”。

怎样的呢？（一）“我不在任何处”，即他不见有我在任何处。（二）“不在任何人的任何物”，即他不见有自己的我属于任何其它的人的任何物；这意思是说他不以想象而见这（自我）是属于兄弟位中的兄弟，朋友位中的朋友，或资具位中的资具。在“我的不在任何处”的句子中，先除去“我的”一字，则成（三）“不在任何处”——即他不见[710]18有他人的我在任何处的意思。现在再把“我的”一字拿（到下句）来，则成（四）“任何人不是我的任何物”——即他不见有他人的我是我的任何法；即是说他不见这他人的我为自己之兄弟位中的兄弟，朋友位中的朋友，或资具位中的资具这样属于任何处的任何法的意思。如是因为他不见于任何处有我，不见彼（自我）是属于他人的任何法，不见有他人的我，及不见他人的我[711]19是属于自己的任何法，是故他得把握于四空。

　　（六行相空）他既这样把握了四空，更以六相而把握于空。怎样的呢？眼是（一）我，（二）我所，（三）常，（四）恒，（五）常恒，（六）不变易法的空…意是空……色是空……法是空……眼识……意……识……眼触……这样直至老死都是同一方法的。

　　（八行相空）如是以六相把握了空之后，他更以八相而把握空。即所谓：[712]20“色是不坚实，无坚实，而离坚实如平常所认为的（一）常坚实的坚实，（二）恒坚实的坚实，（三）乐坚实的坚实，（四）我坚实的坚实，（五）常，（六）恒，（七）常恒，（八）不变易法。受……想……行……识……眼……乃至老死是不坚实，无坚实，而离坚实如平常所认为的常坚实的坚实，恒坚实的坚实，乐坚实的坚实，我坚实的坚实，常，恒，常恒，不变易法。譬如芦苇的不坚实无坚实而离坚实，如伊兰陀（蓖麻），如优陀婆罗（无花果），如塞多梵触（树），如巴利跋陀迦（树），如泡沫，如水泡，如阳焰，如芭蕉树干，如幻的不坚实无坚实而离坚实，如是的色……乃至老死的不坚实无坚实而离坚实如平常所认为的常坚实的坚实……乃至不变易法”。

　　（十行相空）他这样以八相把握了空之后，再以十相而把握（空）。怎样的呢？即[713]21“观色是（一）无，（二）虚，（三）空，（四）无我，（五）无主，（六）非随欲所作者，（七）不可得者，（八）不自在者，（九）是他，（十）是（因果）分别的。观受……识是无……乃至是分别的”。

　　（十二相空）他这样以十相把握了空之后，再以十二相把握（空）。即所谓：[714]22“色（一）非有情，（二）非寿者，（三）非人，（四）非摩奴之子（青年），（五）非女人，（六）非男人，（七）非我，（八）非我所，（九）非自，（十）非我的，（十一）非他的，（十二）非任何人；受……乃至识……非任何人”。

　　（四十二相空）他这样以十二行相把握了空之后，再以推度遍知的四十二相把握空。即[715]23“观色是（一）无常，（二）苦，（三）病，（四）痈，（五）箭，（六）恶，（七）疾，（八）他，（九）毁，（十）难，（十一）祸，（十二）怖畏，（十三）灾患，（十四）动，（十五）坏，（十六）不恒，（十七）非保护所，（十八）非避难所，（十九）非皈依处，（二十）非去皈依法，（二十一）无，（二十二）虚，（二十三）空，（二十四）无我，（二十五）无乐味，（二十六）过患，（二十七）变易法，（二十八）不实，（二十九）恶之根，（三十）杀戮者，（三十一）不利，（三十二）有漏，（三十三）有为，（三十四）魔食，（三十五）生法，（三十六）老法，（三十七）病法，（三十八）死法，（三十九）愁悲苦忧恼法，（四十）集，（四十一）灭，（四十二）出离。观受……乃至识是无常……乃至出离”。所以这样说：[716]24“观色是无常……乃至出离者，观察世间空。观受……乃至识是无常……乃至出离者，观察世间空”。

[717]25“莫伽罗阇呀！　　常念破除自我的见，

观察世间的空，可以超越于死。

这样的观察世间者，

是不会给那死王看见的”。

　　（2）（行舍智的结果）如果是观空而提起三相，把握诸行而舍断怖畏与欢喜，则对于诸行成为无关心而中立，不执它们为我及我所，正如与妻子离了婚的人相似：

譬如一人有一可爱适意的好妻子，他极宠爱她，和她实在片刻难离。一旦他看见此女和别的男人同立，同坐，或语，或笑，则恼怒不乐，受大忧苦。后来他继续看见此女的过失，便欲放弃她，和她离异，不再执她是我的了。从此以后，他看见她和任何人作任何事，也不会恼怒忧苦，绝无关心而中立了。

如是此（瑜伽者）欲从一切诸行而脱离，以审察随观智而把握诸行，观见不应执彼为我及我所，舍断了怖畏与喜欲，对一切诸行成为无关心而中立。如是而知如是而见者，则对于三有，四生，五趣，七识住，九有情居，他的心无滞着、萎缩、回转而不伸展，住立于舍（中庸）或厌恶。譬如水滴之于倾斜的莲叶，无滞着，萎缩，回转而不伸展；亦如鸡的羽毛或如筋络，投之于火，无滞着、萎缩、回转而不伸展。如是这（瑜伽者）对于三有，……乃至舍或厌恶。这是他的行舍智的生起。

如果彼（行舍智）见寂静的涅槃寂静，则舍一切诸行的转起而跃入涅槃。若不见涅槃寂静，则再再以诸行为所缘而转起；正如航海者的方向乌鸦相似：

譬如航海的商人，带着方向乌鸦上船。当他们的船为风飘流至异域而不知是否有海岸之时，便放出他们的方向乌鸦。于是那乌鸦便从桅竿飞入空中，探察一切方维，若见海岸，便向那方面飞去，如果不见，则屡屡回来而止于桅竿之上。如是，如果行舍智见寂静的涅槃寂静，则舍一切诸行的转起而跃入涅槃；若不见，则屡屡以诸行为所缘即转起。

这（行舍智）（净）如在粉筛上旋转的面粉，亦如去了子在弹的棉花，以种种相把握诸行，舍断怖畏和欢喜，于审察诸行中而成中立，以（无常，苦，无我）三种随观而住。如是而住（的行舍智），则入于三种解脱门的状态，及为七圣者的各别之缘。

　　①（三解脱门）因为这（行舍智）是由三种随观而转起，所以说以（信、定、慧）三根为主而入三种解脱门的状态。即是说以三种随观为三解脱门。所谓：[718]26“此等三解脱门是引导出离世间的。（即无相解脱门是）由屡观一切诸行为区限与路向，并以导其心入于无相界；（无愿解脱门是）对于一切诸行由于意的恐惧，并以导其心入于无愿界；（空解脱门是）由屡观一切法为他，并以导其心入于空界。故此等三解脱门是引导出离世间的”。

此中：“为区限与路向”，即以生灭为区限与路向。因为在无常随观区限了“自生以前无诸行”，再追求它们（诸行）的所趣，则屡观“（诸行）灭后无所去，必于此处而消灭”为路向。

“由于意的恐惧”，即是由于心的恐惧。因为由于苦随观，对于诸行而心悚然。

“屡观（一切法）为他”，即以“无我、无我所”这样的观无我。

当知此等三句是依无常随观等而说的。所以跟着那以后的答问中便这样说：[719]27“忆念无常者，现起诸行为灭尽。忆念苦者，现起诸行为怖畏。忆念无我者，现起诸行为空”。

然而此等三随观门的那些解脱是什么？即无相，无愿，空的三种。即如这样说：[720]28“忆念无常者则胜解多，而获得无相解脱。忆念苦者则轻安多，而获得无愿解脱。忆念无我者则知多，而获得空解脱”。

此中：“无相解脱”，是以无相之相的涅槃为所缘而转起的圣道。因此（圣道）于无相界而生起故为无相，从烦恼而解脱故为解脱。同样的，以无愿之相的涅槃为所缘而转起的（圣道）为“无愿（解脱）”。以空之相的涅槃为所缘而转起的（圣道）为“空（解脱）”。

其次于阿毗达摩中只说这样的二种解脱：[721]29“当修习导至出离及灭的出世间之禅时，为除恶见，为得初地，离诸欲，具足无愿及空的初禅而住”。这（二解脱）是直接关于从观而来说的。因为观智，虽曾于《无碍解道》中这样说：[722]30“无常随观智，因为脱离常的住着，故为空解脱；苦随观智，因为脱离乐的住着……无我随观智，因为脱离我的住着，故为空解脱”。如是由于脱离住着而说空解脱。“无常随观智，因为脱离常的相，故为无相解脱；苦随观智，因为脱离乐相……无我随观智，因为脱离无我相，故为无相[723]31解脱”，如是依于脱离于相，故说无相解脱。[724]32 “无常随观智，因为脱离常的愿，故为无愿解脱；苦随观智，因为脱离乐的愿……无我随观智，因为脱离我的愿，故为无愿解脱”。如是依于脱离于愿，故说无愿解脱，然而这（三解脱）因为不是舍断行的相，所以非直接的无相，但是直接的说空与无愿。对这（二解脱）是由于从（观）而来，于圣道的剎那而论解脱的。是故当知（于阿毗达摩）只说无愿与空的二种解脱。

──这是先说解脱门──

　　②（为七圣者的各别之缘）其次在所说的[725]33“为七圣者的各别之缘”的文中：即（一）随信行，（二）信解脱，（三）身证，（四）俱分解脱，（五）随法行，（六）见得，（七）慧解脱，这是先说七圣者。这行舍智为彼等（七圣者）的各别之缘。

（一）那忆念无常者是信解多而获得信根的，他于须陀洹道的剎那为“随信行”。（二）在其它的七处[726]34为“信解脱”。（三）那忆念于苦者是轻安多而获得定根的，他于一切处[727]35名为“身证”。（四）其次得无色定而得最上果（阿罗汉）者，名为“俱分解脱”。（五）那忆念无我者是知多而获得慧根的，他于须陀洹道的剎那为“随法行”。（六）在六处[728]36为“见得”，（七）在最上果为“慧解脱”。

即如这样的说：[729]37“忆念无常者则信根增盛；由于信根的

增盛，而获得须陀洹道；所以说他为随信行”。亦说：[730]38“忆念无常者则信根增盛，由于信根的增盛而证得须陀洹果；所以说他为信解脱等”。又说：[731]39“他信故解脱为信解脱。他证最后的触（无色禅），故为身证。得最后见，故为见得。信故解脱为信解脱。他先触于（无色）禅触，而后证灭、涅槃，故为身证。诸行是苦，灭是乐，他这样以慧而知、见、觉知、作证及触，故为见得”。在其余的四者之中，他随行于信，或以信随行而行，故为随信行。同样的，他随行于称为慧的法，或以法而随行，故为随法行。以无色禅及圣道的两分而解脱，故为俱分解脱。他知解故解脱，为慧解脱。如是当知这样的语义。

──行舍智──

　　（3）（行舍智的三名）其次这（行舍智）与前面的二智意义是同一的。所以古师说：“这行舍智虽为一而得三名：初名欲解脱智，中名审察随观智，后达顶点而名行舍智”。于圣典中亦曾这样说：[732]40“如何欲解脱、审察、止住之慧成为行舍之智？对于生起欲脱、审察、止住之慧为行舍之智。对于转起……相……乃至恼欲脱、审察、止住之慧为行舍之智。生起是苦……乃至是怖畏……是欲乐……乃至生起是行……乃至恼是行、欲脱、审察、止住之慧为行舍之智”。

此中：欲脱与审察及止住为“欲脱审察止住（之慧）”。如是于（修道的）前分以厌离智而厌离者的欲舍于生起等为“欲脱”。为作解脱的方便而于中间审察为“审察”。即已解脱而后舍（中立）为“止住”。有关于此的曾作这样说：[733]41“生起是诸行，于彼等诸行而舍，故为行舍”等。如是此智（三者）是一。

其次当知于圣典的文中这（三智）唯是一。即如所说：[734]42“那欲脱与审察随观及行舍的此等三法，是义一而文异”。

　　（4）（至出起观）如是证得行舍的善男子的观，是达于顶点而至出起。“达顶点观”或“至出起观”，这只是行舍等的三智之名而已。因这（观）到达了顶点最上的状态，所以是“达顶点”。因去至出起，所以是“至出起”。因为从住着的事物之外的相（而出起）及从于内转起的（烦恼蕴）而出起，故说道为出起。去至此（道）为“至出起（观）”，即与道结合之意。

这里为说明“住着”与“出起”，有这些论母：（一）于内住着从内出起，（二）于内住着从外出起，（三）于外住着从外出起，（四）于外住着从内出起，（五）于色住着从色出起，（六）于色住着从无色出起，（七）于无色住着从无色出起，（八）于无色住着从色出起，（九）以一下从五蕴出起，（十）以无常住着从无常出起，（十一）以无常住着从苦及无我出起，（十二）以苦住着从苦、无常、无我出起，（十三）以无我住着从无我、无常、苦出起。怎样的呢？

（一）兹或有人，先住着（其心）于内诸行，住着之后而观彼等（诸行）。可是但观于内是不会有道的出起的，亦应观于外，所以他亦观他人的诸蕴及非执受的（与身心无关的）诸行为“无常、苦、无我”。他于一时思惟于内，于一时思惟于外，如是思惟，当在思惟于内之时，他的观与道结合，是名“于内住着从内出起”。（二）如果在思惟于外之时，他的观与道结合，是名“于内住着从外出起”。（三）～（四）此法亦可解说“于外住着从外从内出起”的地方。

另一种人，（五）先住着（其心）于色，住着之后而观大种色及所造色为一聚。可是但观于色是不会有道的出起的，亦应观无色，所以他以彼色为所缘之后，亦观生起“受、想、行、识为非色”的无色。他于一时思惟于色，于一时思惟于无色。他如是思惟，当在思惟于色之时，他的观与道结合，是名“于色住着从色出起”。（六）如果在思惟无色之时，他的观与道结合，则名“于色住着从无色出起”。（七）～（八）此法亦可解说“于非色住着从无色及色出起”的地方。（九）其次若这样住着“任何集的法一切都是灭的法”，如是出起之时，则名“以一下从五蕴而出起”。

或有人，（十）先以无常思惟诸行。可是只以无常思惟是不会有出起的，亦应以苦及无我而思惟，所以他亦以苦及无我而思惟。如是行道者在以无常思惟之时而得出起的，是名“以无常住着从无常出起”。（十一）如果在以苦及以无我思惟之时而得出起的，则名“以无常住着从苦及从无我出起”。（十二）～（十三）此法亦可解说“以苦及无我住着从余者出起”的地方。

这里，那以无常住着者，以苦、以无我住着者，在出起之时，若从无常而得出起的，则此三人胜解多，获得信根，由无相解脱而解脱，于初道的剎那为随信行，在其它的七处为信解脱。如果从苦而得出起的，则三人轻安多，获得定根，由无愿解脱而解脱，于一切处都为身证。但这里若以无色禅为所依处者，则他于最上果为俱分解脱。如果他们从无我而得出起的，则三人知多，获得慧根，由空解脱而解脱，于初道的剎那为随法行，在六处为见得，在最上果为慧解脱。

　　（5）（至出起观的譬喻）为了说明与前后之智（怖畏现起智及种姓智等）相共的至出起观，当知有十二种譬喻。它们的要目如下：

蝙蝠、黑蛇、屋、牛、夜叉女，

孩子、饥、渴、冷、热、黑暗、毒。

此等譬喻可以适用于从怖畏现起智开始的任何智。取之适用于这里（至出起观）之时，则从怖畏现起而至于果智的一切智悉皆明了，所以当适于此处而说。

（一）“蝙蝠”──据说有一只蝙蝠[735]43，歇在一株有五枝的蜜果树上想道：“我可于这里获得了花或果”，探察了一枝，不见有任何可取的花或果。如于第一枝，这样探寻了第二、第三、第四、第五枝，亦毫无所见。它想“此树实在无果，毫无可取之物”，于是放弃了对于此树的爱着，便升到上面的树枝，从树枝中伸首上望，飞入虚空，歇于另一株的树枝上。这里当知瑜伽者如蝙蝠，五取蕴如有五枝的蜜果树，瑜伽者住着于五蕴如蝙蝠歇于那里，瑜伽者思惟了色蕴，不见彼处有任何可取之物，再思惟其它的诸蕴，如蝙蝠探寻了一枝，不见有任何可取之物，再探寻其它的诸枝，瑜伽者于五蕴中由于见无常相等而生厌离的欲脱等三智，如蝙蝠知道“此树实在无果”而放弃了爱着此树一样，瑜伽者的随顺（智）如它的升到上面的树枝，其种姓智如伸首上望，其道智如飞入虚空，其果智如歇于其它的果树。

（二）“黑蛇”的譬喻，曾于审察智中说过[736]44。但在合譬中，这是其差别之处：种姓智如放蛇，道智如放了之后而伫望其来路，果智如去站于无怖畏之处。

（三）“屋”──据说有一屋主，晚上吃了饭，在上床入眠之时，屋内起火。他惊醒了，见火而恐怖。他想“我若在被烧之前逃出去便好”。于是他四方张望，看见了（有可逃的）路而逃出。急急趋于安全之处而立。这里，愚昧的凡夫执五蕴为“我与我所”，如屋主的食后而上床入眠；他行正道而见（五蕴无常苦无我的）三相（生起）怖畏现起智，如惊醒之后见火而生恐怖之时；其欲脱智如望逃出的路；其随顺智如见路；其种姓智如逃出；其道智如急急而行；其果智如立于安全之处。

（四）“牛”──据说有一农夫，于夜分入眠之时，他的牛破了牛栏而逃。他在清晨至牛栏处看，知道它们逃了，便追踪而见国王之牛。他想“这是我的牛”而牵了它们。到了天亮时，他才知道“这不是我的牛，而是国王的牛”！他便恐怖道：“在国王的差人未曾把我当作盗牛者而捕去受刑之前，我必须逃走”，他便舍弃了牛急急而逃，站于无怖畏之处。这里，愚昧的凡夫执诸蕴为我与我所，如以国王之牛为我的牛。瑜伽者以三相而知诸蕴为无常苦无我，如于天亮之时而知为国王之牛。其怖畏现起智如生恐怖之时。其欲脱（智）如欲舍牛而逃。种姓智如舍弃。道智如逃。果智如逃了之后而站于无怖畏之处。

（五）“夜叉女”──据说一男人与夜叉女同居。她于夜分，想道：“此男业已深睡”，便去新尸之墓而食人肉。他想道：“此女到哪里去？”跟踪而见食人之肉，便知她为非人，怖畏道：“在她未曾吃我之前，我应逃走”，便速速逃走，站于安全之处。这里：执诸蕴为我与我所，如与夜叉女同居。见诸蕴的三相而知无常等的状态，如见于新墓食人肉而知她是夜叉女。怖畏现起智如怖畏之时。欲脱智如欲逃。种姓智如离墓。道智如速速而逃。果智如站于无怖畏处。

（六）“孩子”──据说一位溺爱儿子的女人，她坐于楼上，听到街中有孩子的声音，想道：“岂非我的儿子被人所害吗？”速速而去，抱了他人的孩子以为是自己的孩子。到了她认得这是别人的孩子，愧惧道：“不要叫别人说我是盗子者”，便东张西望，把孩子放于原处，再急急上楼而坐。这里，执五蕴为我与我所，如抱他人之子以为是自己的孩子。以三相而知无我无我所，如认得这是他人之子。怖畏现起智如愧惧。欲脱智如东张西望。随顺（智）如把孩子放于原处。种姓智如下来站于街中。道智如上楼。果智如上楼之后而坐。

（七）～（十二）其次“饥，渴，冷，热，黑暗，毒”等的六种譬喻，是为示在至出起观者的倾向于出世间法而说的。

（七）即譬如为“饥”饿所袭的极饥者之希求于美食，如是这为轮回辗转所触的瑜伽行者希求于甘露之味的身至念之食。

（八）譬如喉干的“渴”者希求加以种种东西的饮料，如是这为轮回辗转之渴所触的瑜伽行者希求于八支圣道的饮料。

（九）譬如为“寒冷”所袭者之希求于热，如是这为轮回辗转的渴爱之水的寒冷所触的瑜伽行者希求于能烧去烦恼的圣道之火。

（十）譬如为“热”所逼的人的希求于寒冷，如是为轮回辗转的十一种火[737]45所热的瑜伽行者希求于能寂灭十一种火的涅槃。

（十一）譬如在“黑暗”之中的人希求于光明，如是为无明黑暗所包围的瑜伽行者希求于修习智光之道。

（十二）譬如为“毒”所触之人希求于消毒的药，如是为烦恼毒所触的瑜伽行者希求于能破烦恼之毒的甘露之药的涅槃。所以如前面所说：[738]46“如是知如是见者，对于三有……乃至九有情居，他的心无滞着，萎缩，回转而不伸展，住立于舍或厌恶。譬如水滴之于倾斜的莲叶等等”，一切当知如前所说。至此当知名为无滞着行者，这是有关于他的说法：

[739]47“无滞着之行的比丘，

他不示自己于诸有之中，

养成于远离之意，

说那是他的和合（涅槃）”。

　　（6）（行舍智的决定）如是这行舍智既决定了瑜伽者的无滞着行，更决定于圣道的觉支、道支、禅支、行道及解脱的差别。

　　①（决定觉支、道支、禅支的差别）某长老说：[740]48是基本禅决定觉支、道支、禅支的差别；另一长老说：[741]49是为观的所缘的诸蕴决定它们；又一长老说：[742]50是个人的意乐决定它们。于他们的诸说之中，当知只是前分至出起观（行舍智）的决定。这是有关于此的次第之说：即以观的决定的干观者（无禅那者）的生起之道，与得定者不以禅为基本的生起之道，以及以初禅为基本和思惟（基本禅以外的）复杂诸行的生起之道，都是属于初禅的。于一切（道）都有七觉支、八道支及五禅支。因为于彼等（生起之道）的前分观曾与喜俱及舍俱，在出起（道）之时到达了行舍的状态则与喜俱。在五种禅法中，以第二、第三、第四禅为基本生起的圣道中，次第的有四支、三支及二支的禅支[743]51，但于一切（三种禅中）有七道支[744]52。在第四禅（即以第四禅为基本的道）有六觉支[745]53。这（禅支等的）差别是依基本禅的决定及由观的决定的。因为此等（诸道）的前分观曾与喜俱及舍俱，在至出起（观）是与喜俱的。其次在以第五禅为基本生起的道中，只有舍与心一境性的二禅支，及六觉支与七道支。这（禅支等的）差别也是依（禅与观）二者的决定的。因为此处，于前分观曾与喜俱或舍俱，在至出起（观）只是与舍俱的。在以无色禅为基本生起的道，也是同样的。

如是从基本禅出定，思惟了任何的诸行，于所现的圣道的附近之处而生起的定是和自己的状态相等的。正如土地之色是和大蜥蜴的色相等的。

在第二长老的说法，既从诸定而出定，曾思惟了彼等诸定的诸法而生道，则（此道）是必与彼等诸定相等的。即与所思惟的定相等之义。若思惟于欲界的诸法，（此道）亦必属于初禅的[746]54。这里，观的决定应知亦如前述。

在第三长老的说法，由于各自的意乐，以诸禅为基本，曾思惟了彼等诸禅的诸法而生道，则（此道）是必与彼等诸禅相等的。如无基本禅或思惟禅，只是意乐这（同等）是不成的。此义如于《教诫难陀经》[747]55所说。这里，观的决定应知亦如前述。

如是当知先说行舍智的决定于觉支、道支及禅支。

　　②（决定行道的差别）如果这（行舍智）于起初的镇伏烦恼，是以苦以加行及以有行而得镇伏的，则名为苦行道；若以相反的名为乐行道。其次既伏烦恼，观的遍住及道的现前是徐徐而起的，则名为迟知通，与此相反的为速知通。如是这行舍智在于（道的）来处给与各自之道的名字，所以道得四名（苦行道迟知通，苦行道速知通，乐行道迟知通，乐行道速知通）。这行道，对于有的比丘（在须陀洹乃至阿罗汉的四道）是相异的，对于有的比丘在四道是统一的。对于诸佛的成就四道，只是乐行道速知通。对于法将（舍利弗）亦然。但对于大目犍连长老，在初道是乐行道速知通，在上面的三道则为苦行道迟知通。

犹如行道，而（欲、精进、心、观的）增上亦然，有的比丘于四道是相异的，有的于四道是同的。这是行舍智决定行道的差别。

　　③（决定解脱的差别）其次（行舍智的）决定解脱的差别已如前述[748]56。此道亦由五种理由而得名：即（一）以自性，（二）以反对者，（三）以自德，（四）以所缘，（五）以来由。

（一）如果行舍（智）是思惟诸行为无常之后（从种姓）而出起，则（此道）为由无相解脱而解脱。若思惟为苦之后而出起，则为由无愿解脱而解脱。若思惟为无我之后而出起，则为由空解脱而解脱。这是以自性而得（道之）名。

（二）因为这（道）是由于无常随观除了诸行的坚厚（想），及舍断常相、恒相、常恒相而来，故为无相。由于苦随观舍断了乐想，干竭了愿与希求而来，故为无愿。由于无我随观舍断了我、有情、补特伽罗想，见诸行为（我等之）空，故为空。这是以反对者而得（道之）名。

（三）这（道）是由于贪等的空故为空。由于没有色相等或贪相等故为无相。由于没有贪愿等故为无愿。这是以（此道的）自德为名。

（四）这（道）是以空无相无愿的涅槃为所缘，故亦说为空、无相、无愿。这是以（此道的）所缘为名。

（五）其次以来由有二种：即观的来由及道的来由。此中：由观而得来于道，由道而得来于果。即无我随观名为空，由空观而道为空。无常随观名为无相，由无相随观而道为无相。而此（道为无相之）名不是得自阿毗达摩的说法，是得于经的说法。因为彼处（经的说法）说种姓智以无相的涅槃为所缘而名无相，其自己（种姓智）站于（道的）来处，而给与道的（无相之）名，故说道为无相。由于道而来的果为无相是合理的。若随观因为对于诸行而干竭了愿而来，故名无愿，由于无愿观而道为无愿。无愿道的果为无愿。如是，观给自己之名与道，而道给与果。这是以来由而得名。

如是这行舍智决定解脱的差别。

──行舍智毕──

（九）随顺智

那习行修习而多作行舍智的他（瑜伽者），则胜解与信更为强有力，善能策励精进，而念善得现起，心善等持，生起更加锐利的行舍智。“他现在要生起圣道了”──他的行舍智思惟诸行为无常或苦或无我而入于有分[749]57。在有分之后，于行舍智同样的以诸行为所缘，是无常，或是苦，或是无我，而生起意门转向（心）。此后，在转有分而生起的唯作心之后，无间的心相续连结，以同样的诸行为所缘，生起第一速行心，是名遍作（准备心）。此后亦以彼同样的诸行为所缘而生起第二速行心，是名近行。此后亦以彼同样的诸行为所缘而生起第三速行心，是名随顺。这是它们的各别之名。如果概括的说，则这（遍作、近行、随顺）三种都得名为习行，亦得名为遍作，近行及随顺。对什么随顺呢？即对前分与后分（而随顺）。因此（随顺智）如同（八观智的思惟三相的）作用，故随顺于前面的八观智，及（随顺于）后面的三十七菩提分法。即此（随顺智）是以无常相等缘于诸行而转起，故随顺如同此等八智的（思惟三相的）作用，即如“生灭（随观）智是见有生灭的诸法的生灭”，“坏随观智是见有坏的（诸法的）坏”，“怖畏现起（智）是于有怖畏的（诸法）现起怖畏”，“过患随观（智）是见于有过患（诸法）的过患”，“厌离智是厌离可厌的（诸法）”，“欲解脱智是对于当脱的（诸法）生起解脱之欲”，“以审察智审察于当审察的（诸法）”，“以行舍（智）舍于当舍的”。并且（随顺智亦随顺）于后面的三十七菩提分法，因为以此行道（而得其）当得的（道果）之故。

譬如如法（公正）的国王，坐于裁判所而闻他的（八个）裁判官的判决，舍其不合法而取公正，便随顺他们的判决而给予同意道：“即如是吧”，并且也随顺古代的王法。当知这里亦然：即国王如随顺智。八个裁判官如八智。古代的王法如三十七菩提分。这里：国王说“即如是吧”而随顺其裁判官的判决及王法，如这（随顺智）是以无常等缘于诸行而生起，故是随顺八智的作用，及（随顺）后面的三十七菩提分。所以说此为谛随顺智。

──随顺智毕──

　　符合经文　　这随顺智是以诸行为所缘的至出起观的最终。但就全体而言，则种姓智为至出起观的最终。

现在为了明白这至出起观，当知与此经文的符合：即此至出起观，在《六处分别经》中说为“不彼所成性”（无渴爱）。如说[750]58“诸比丘，依止于不彼所成性（无渴爱），到达不彼所成性，兹有一之义及依止于一之义的舍，断它及超越它”。在《蛇喻经》中说为“厌离”，如说[751]59“厌离者离贪，离贪故解脱”。在《须尸摩经》中说为“法住智”，如说[752]60“须尸摩，先为法住智，后为涅槃智”。在《布咤波陀经》中说为“最高之想”，如说[753]61“布咤波陀，先生起最高之想，而后（生起）智”。在《十上经》中说为“遍净胜支”，如说[754]62“行道智见清净为遍净胜支”。在《无碍解道》中以（欲解脱、审察随观、行舍）三名而说，如说[755]63“欲解脱（智），审察随观（智），行舍（智）的此等三法，义一而文异”。在《发趣论》中以二名[756]64而说，如说[757]65“种姓的随顺、净白的随顺。”在《传车经》中说为“行道智见清净”，如说[758]66“贤友，你是为了行道智见清净而从世尊住梵行吗？”

大仙以种种之名，

而说寂静遍净的至出起观。

欲出极大怖畏的轮回的苦沼，

智者常于此（观）作瑜伽。

※为善人所喜悦而造的清净道论，在论慧的修习中，完成了第二十一品，定名为行道智见清净的解释。

第二十二 说智见清净品

慧体之五──智见清净

　　

其次为种姓智。因为这是转入于道之处，既非（属于）行道智见清净，亦非属于智见清净。但是中间的（就清净道而论）无此名称。然而入于观之流故称为观。其次在须陀洹道、斯陀含道、阿那含道、阿罗汉道的四道智为智见清净。

（一）四道智

　　（1）（须陀洹道智）此中，先说由于为欲完成初道智者，实无可作。因为他所应作的，都曾在以随顺为最后的观生起之时作了。如是生起随顺智的（瑜珈者），以彼等（遍作、近行、随顺）三随顺智的各自之力，消灭了覆蔽谛理的广大黑暗之时，他的心不入、不住、不信解、不着、不执、不缚于一切行中，但离去、退缩、还转，如从莲叶的水相似。一切的相所缘及一切的转起所缘呈现都是障碍。

于一切的相及转起的所缘而呈现都是障碍之时，在他习行了随顺智之末，生起以无相、不转起、离（有为）行、灭、涅槃为所缘的，超越凡夫种姓、凡夫名称，凡夫之地的，入于圣者种姓、圣者名称、圣者之地的，最初转入、最初专念、最初思虑于涅槃所缘的，以无间、等无间、修习、亲依止、非有、离去的六种缘的状态而实行于道的、达顶点的、是观的最高的、不再退转的种姓智。这是有关于此的论说：[759]1“如何自外的出起及于还灭的慧成为种姓智呢？克服生起故为种姓。克服转起……乃至恼故为种姓……克服外的行之相故为种姓。入于不生起故为种姓。入于不转起……乃至入于无恼、灭、涅槃故为种姓。克服生起而入于不生起故为种姓”。如是当知一切详说。

这里，虽然是由一转向（作用）于一（速行的）过程中转起，但为示随顺与种姓对于各别的所缘而转起，正如这样的譬喻：好像一位要跳过大水沟而站于彼岸的人，快快跑来，握住结悬于水沟此岸的树枝之上的绳子或杖而跳跃，倾向其身赴于彼岸，到达于彼岸的上部之时，便放弃它（绳或杖），仍动摇其身于彼岸，才渐渐地站定。如是这瑜伽者亦欲住于有、生、趣、（识）住、及（有情）居的彼岸涅槃，以生灭随观等急速而行，以随顺转（心）而把握结悬于自身树枝上的色绳或受等的任何杖为无常苦无我，不即放弃它，以第一随顺心跳跃，以第二（随顺心）倾向其意赴于涅槃，如那人倾向其身赴于彼岸，以第三（随顺心）而成现在将近于当证的涅槃了，如那人到达于彼岸的上部，由于彼心（第三心）之灭而放弃了那有为的所缘，以种姓心而证离（有为）行的彼岸涅槃。因为对一（涅槃）所缘是未曾修习的，所以不即善住，如那人依然动摇其身，此后以道智而得善住。

此中：随顺（智）能除覆蔽谛理的烦恼黑暗，但不能以涅槃为所缘；种姓（智）则只能以涅槃为所缘，但不能去那覆蔽谛理的黑暗。正如这样的譬喻：如有明眼之人想道：“我要观察星相”，于夜分出来，仰观明月。但为乌云所覆，他不能见月。此时起了一阵大风，吹散浓厚的乌云，另一阵（风吹）中等的（云），又一阵（风吹）微薄的云。自此他得看见明月现于离去云翳的太空，而观察星相。

此中：三种乌云如覆蔽谛理的粗中细的烦恼黑暗。三阵风如三随顺智。明眼之人如种姓智。月如涅槃。一一风次第的吹散（三）乌云，如一一随顺智的除去覆蔽谛理的黑暗。此人于离去云翳的太空中而见清净的明月，如于除去覆蔽谛理的黑暗之时的种姓智见于清净的涅槃。譬如三阵风能吹散覆蔽明月的乌云，但不能见月，如是（三）随顺智能除去覆蔽谛理的黑暗，但不能见涅槃。譬如那人能见月，但不能除去云翳，如是种姓智得见涅槃，但不能除去烦恼的黑暗。是故说此（种姓智）为转入于道。然而这（种姓智自己）虽非转入（于道），但是它站于转入之处，而给与“当如是生”这样的道的想念（印象）之后而灭。而道亦不放弃由此（种姓智）所示与的想念，无间相续的随从于此（种姓）智，即生起而摧破那未曾摧破的贪蕴瞋蕴与痴蕴。

这里是一个譬喻：好像一位弓箭手，叫人放一百个盾于八优萨婆[760]2的距离之处，以布包面，取箭站于轮机之上。另一人转动轮机，当盾与弓箭手对面之时，即以杖给予暗示。弓箭手不放弃那杖的暗示，即放箭而射穿一百个盾。这里种姓智如以杖给与暗示。道智如弓箭手。如弓箭手之不放弃那杖的暗示而射穿一百个盾，是道智的不放弃由种姓智所示与的想念。那未，曾摧破的贪瞋痴蕴。

此道不仅破贪蕴等，亦得干竭无始轮回辗转的苦海，封闭一切恶趣之门，使七圣财[761]3现前，舍断八支邪道，寂灭一切怖畏，导至于等正觉者的真子，使得其它数百种的功德。如是和给与许多功德的须陀洹道相应的智，为须陀洹道智。

──第一智[762]4毕──

　　（须陀洹果）在此（须陀洹道）智之后，生起其（须陀洹道的）异熟或二或三（剎那）的（须陀洹）果心。因为这是出世间善的无间（直接给与）的异熟，所以说：

[763]5“他们说那是无间定”及[764]6“因为灭尽诸漏而得的迟钝的无间定”。

然而有人说：有一、二、三或四（剎那）的果心。这是不应接受的。因为在修习随顺智之末而生起种姓智，所以最低限度应有二随顺心，一（随顺心）是不得为修习之缘的。同时在一速行的过程最长的是七心，所以对有些人有二随顺（心），第三为种姓（心），第四为道心，（最后的）三（剎那）为果心。对有些人则有三随顺心，第四为种姓，第五为道心，（后面的）二（剎那）为果心。因此故说“生起或二或三的果心”。

有人说：有四随顺，第五为种姓，第六为道心，（后）一为果心。然于第四或第五（圣道）而得安止（入定），不得过此，因为此后便近于有分（不能安止），所以（此说）也是否定的，不应视为真实之说。至此是名为须陀洹的第二圣者。纵使他是过于放逸的，经过七番在天与人中辗转轮回之后，便得灭尽于苦（般涅槃）。

　　（十九种观察）其次于得果之后，他的心便入于有分。自此既断有分，为观察于道而起意门转向心。此（心）灭时，次第的（起了）观察于道的七速行。于是再入有分，同样的为了观察果等而生起转向等。由于它们的生起，他（一）观察道，（二）观察果，（三）观察已断的烦恼，（四）观察残余的烦恼，（五）观察涅槃。即他（一）以“我实由此道而来”而观道，（二）以“我曾获得这样的功德”而观果，（三）以“我曾舍断此等的烦恼”而观已断的烦恼，（四）以“此等是我的残余的烦恼”而观将由上面的三道所断的烦恼，（五）最后这样观察不死的涅槃：“我以此法为所缘而通达”，这是须陀洹圣者的五种观察。这样斯陀含、阿那含亦如须陀洹（各有五种观察）。其次在阿罗汉则无观察残余的烦恼（故只有四观察）。如是一切名为十九种观察；此（数）是最大的限度。因为观察已断（的烦恼）及残余的烦恼，在诸有学是或有或无的。正如无此观察的摩诃男（大名）问世尊道：[765]7“于我之内尚有何法未曾舍离，使我时为贪法而占据我心呢？”应知一切的详细说法。

　　（2）（斯陀含道智）如是观察之后，那须陀洹圣弟子，即坐于他的本座，或于其它的时候，为使轻薄欲贪与瞋恚及为得证第二地而行瑜伽。他集中了根、力、觉支、以智思惟那区别为色、受、想、行、识的诸行“是无常、苦、无我”，反复思惟，入于观的程序。如是行道者，依前面所说的方法，于行舍智之末，由一（意门）转向而生起随顺智及种姓智时，即在种姓之后生起斯陀含道。与彼相应的智为斯陀含道智。

──第二智毕──

　　（斯陀含果）在此智之后，当知如前所说（有二或三剎那）的果心。至此名为斯陀含（一来）的第四圣者，他只一次来此世间便得灭尽于苦。此后的观察，亦如前述。

　　（3）（阿那含道智）如是观察之后，那斯陀含圣弟子，即坐于他的本座，或于其它的时候，为断欲贪与瞋恚而无余及为证得第三地而行瑜伽。他集中了根、力、觉支，以智思惟那诸行“是无常、苦、无我”，反复思惟，进入观的程序。如是行道者，依前述之法，于行舍智之末，由一（意门）转向而生起随顺智及种姓智时，即在种姓之后生起阿那含道。与彼相应之智为阿那含道智。

──第三智毕──

　　（阿那含果）在此智之后，当知如前所说（有二或三剎那）的果心。至此名为阿那含（不还）的第六圣者，即于彼化生之处而般涅槃，不复还来──依结生而不再来此世间之故。此后的观察亦如前述。

　　（4）（阿罗汉道智）如是观察之后，那阿那含圣弟子，即坐于他的本座，或于其它的时候，为断色（贪）、无色贪、慢、掉举、无明而无余及为证得第四地而行瑜伽。他集中了根、力、觉支，以智思惟那诸行“是无常、苦、无我”，反复思惟，进入观的程序。如是行道者，依前述之法，于行舍智之末，由一（意门）转向而生起随顺智及种姓智之时，即于种姓之后生起阿罗汉道。与彼相应之智为阿罗汉道智。

──第四智毕──

　　（阿罗汉果）在此智之后，当知如前所说（有二或三剎那）的果心。至此名为阿罗汉第八圣者，大漏尽者，具最后身，卸去重担，随得自己目的，尽诸有结，是以正知解脱，为天及（人）世间的最高应施者。是故说：[766]8“在须陀洹道、斯陀含道、阿那含道、阿罗汉道的四道智为智见清净”，这是说关于顺次可得的此等四智。

（二）智见清净的威力

现在是为知这四智的智见清净的威力：

（1） 圆满菩提分的状态，

（2） 出起与力的结合，

（3） 断那应断的诸法，

（4） 于现观之时所说的遍知等的作用，

此等一切

都应依它们的自性而知解。

　　（1）（圆满三十七菩提分）此中：“圆满菩提分的状态”是菩提分的圆满状态。即四念处、四正勤、四神足、五根、五力、七觉支、八支圣道的此等三十七法，因为依菩提的支分之义而得名菩提是在于圣道的一边的，故名为菩提分。在于一边是说在资助的状态之故。

　　（四念处）因为进入彼等所缘而现起故为“处”。念即是处故为“念处”。因于身、受、心、法而把握不净、苦、无常、无我之相，及由于舍离净、乐、常、我之想而转起，故分为四种；是故名为四念处。

　　（四正勤）以此而勤故为“勤”。美的勤为“正勤”；或以此而作正当的勤为“正勤”；或因无烦恼之丑故为美，因以能生利益安乐之义而取得殊胜的状态及能作最优的状态故为勤，是名“正勤”。这与精进是一同义语。即已生与未生的恶而令断与不生的作用，及未生与已生的善而令生起与存续的作用，而有四种。是故名为四正勤。

　　（四神足）即以前面[767]9所说的成就之义为“神变”。由于和那（神变）相应的（而为神变的）先导之义，及由于作为（神变）果的前分之义，是神变的基本，故为“神足”。由于那欲等而有四种，故名“四神足”。即所谓：[768]10“四神足是欲神足，精进神足，心神足，观神足”，这些是出世间的。其次世间的，因如此等说法：[769]11“若诸比丘，以欲为主而得定，得心一境性，是名欲定”，故亦以欲等为主而得（世间法）。

　　（五根、五力）因为克服了不信、懈怠、放逸、散乱、愚痴，故以称克服的增上之义为“根”。因为不给不信等所胜，故以不动之义为“力”。此两者都依信等而有五种，故说“五根、五力”。

　　（七觉支、八支圣道）念等是觉了有情的支分，故为七觉支。正见等依出离之义为八道支。所以说“七觉支、八支圣道”。

而此等三十七菩提分法，于（圣道的）前分而起世间观时，若以十四种[770]12而把握于身的，是身随观念处。若以九种[771]13而把握于受的，是受随观念处。若以十六种[772]14而把握于心的，是心随观念处。若以五种[773]15而把握于法的，是法随观念处。

　　（于前分的世间观）当他见到自己未曾生起却于他人生起的恶，为了令恶不生而作这样的精进：“此（恶）曾于如是行者而生起，我将不如是行，我将不生如是的恶”，这是第一正勤。当他见到曾于自己现行不善，为令断此而精进，是第二（正勤）。为令生起未曾于自己生起的禅或观而精进者，是第三（正勤）。如是令其屡屡生起于已生的（禅或观）使其不退者，是第四正勤。

（于前分的世间观）以欲为主而生善时为欲神足，……乃至离邪语时为正语。如是（在前分的世间观）于种种心中而得（三十七菩提分法）。

然而在此等四（圣道）智生起之时，则于一心中而得（三十七菩提分法。）在（圣）果的剎那，除了四正勤，而得其余的三十三（菩提分法）。如是于一心中所得的这些，只以涅槃为所缘的一念由于对身等而断净想等的作用的效果而说为四念处。只一精进由于令未生（之恶）不生等的作用的效果而说为四正勤。（除四念处四正勤外）其它的是没有减与增的。

并于彼等（三十七菩提分法）之中：

九为一种，一为二种，以及四、五种，

八种与九种──如是它们有六种。

“九为一种”──即欲、心、喜、轻安、舍、思惟、语、业、命（之九），此等依欲神足等只一种，它们不入于其它的部分。

“一为二种”──即信，依根与力为二种。

“以及四、五种”──即其它的一为四种，一为五种的意思。此中：一定，依根、力、觉支、道支为四种。一慧，依彼等（根力觉支道支）四及神足的一部分为五种。

“八种与九种”──是其它的一为八种，一为九种的意思。即念，依四念处、根、力、觉支、道支为八种。而精进，依四正勤、神足、根、力、觉支、道支为九种。如是：

此等菩提分，有十四[774]16的不离（纯无区分的），　　依部分为七类[775]17，却有三十七的分别。

因为完成自己的作用及于自性而转起，

彼等一切的发生都是在获得圣道的时候。

如是先于此（智见清净）中当知“圆满菩提分的状态”。

　　（2）（出起与力的结合）（出起）“出起与力的结合”，是出起及力的结合。即世间观，因为是以相为所缘及不断于转起之因的集，故不从于相及转起而出起。而种姓智，因为不断于（转起之）集，故不从转起而出起，但因以涅槃为所缘，故从相而转起；这只是从一（相）而转起。所以说：[776]18“从外而转起及回转的智为种姓智”。相似的说：[777]19“因为从生而回转入于不生故为种姓。从转起而回转等”──如是应知一切。然此等四（道）智，因以无相为所缘，故从相而出起；因断于（转起之）集，故从转起而出起；这是从二者而出起的。所以说：[778]20“如何从二者而出起及回转的慧成为道智？即在须陀洹道的剎那，由见之义的正见，从邪见而出起，及从随彼（邪见）的烦恼和蕴而出起；并从外的一切相而出起，所以说从两者而出起及回转的慧成为道智。由攀着之义的正思惟，从邪思惟……由把握之义的正语从邪语……由等起之义的正业……由净白之义的正命……由策励之义的正精进……由现起之义的正念……由不散乱之义的正定，从邪定而出起，及从随彼（邪定）的烦恼和蕴而出起，并从外的一切相而出起，所以说从两者而出起及回转的慧成为道智。

在斯陀含道的剎那，由见之义的正见……由不散乱之义的正定，从粗的欲贪结、瞋恚结，及从粗的贪随眠、瞋恚随眠而出起……在阿那含道的剎那，由见之义的正见……由不散乱之义的正定，从微细的欲贪结，瞋恚结，及从微细的欲贪随眠、瞋恚随眠而出起……乃至在阿罗汉道的剎那，由见之义的正见……由不散乱之义的正定，从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠而出起；及从随彼转起的烦恼和蕴而出起；并从外的一切相而出起，所以说从二者而出起及回转的慧成为道智”。

　　（力的结合）在修习世间的八等至（定）之时，则止的力为优胜，修无常随观等的时候，则观的力（为优胜）。然而在圣道的剎那，彼等（止观）之法则依互相不超胜之义而一双结合而起；是故在此等四（道）智是两力结合的。即所谓[779]21“从那与掉举俱的烦恼和蕴而出起者的心一境性而不散乱的定是以灭为境（所缘）的。从那与无明俱的烦恼和蕴而出起者的随观之义的观也是以灭为境的。所以由出起之义，止与观是同一作用的，一双是结合的，互不超胜的。是故说依出起之义修习止与观一双的结合”。如是当知于此（智见清净）中的出起与力的结合。

　　（3）（断那应断的诸法）“断那应断的诸法”，是说在此等四（道）智中，当知以什么智而断什么应断的诸法。即此等（四道智）如理的断那称为结、烦恼、邪性、世间法、悭、颠倒、系、不应行、漏、暴流、轭、盖、执取、取、随眠、垢、不善业道、（不善）心生起的诸法。

此中：“结”──因为（今世的）诸蕴与（来世的）诸蕴、业与果、有情与苦的连结，故称色贪等的十法（为结）。即直至有彼等（诸结的生起）而此等（蕴果苦等）不灭。此中：色贪、无色贪、慢、掉举、无明等的五种，因为是生于上（二界）的诸蕴等的结，故称上分结；有身见、疑、戒禁取、欲贪、瞋恚等的五种，因为是生于下（欲界）的诸蕴等的结，故称下分结。

“烦恼”──即贪、瞋、痴、慢、见、疑、昏沉、掉举、无惭、无愧等的十法，因为它们自己是杂染及杂染其相应之法的缘故。

“邪性”──因为是于邪而起之故，即邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定等的八法，或加邪解脱及邪智为十法。

“世间法”──因为世间的（诸蕴）进行之时，它们是不易止息之法，即利、不利、名誉、不名誉、乐、苦、毁、赞等的八法。但在这里，依原因与近行（依附），以此世间法之语，则含有以利等为基的随贪以及不利等为基的瞋恚。

“悭”──有住处悭、家族悭、利得悭、法悭、称赞悭的五种。这些是因为于住处等不愿与他人共有而起的。

“颠倒”──是对于无常、苦、无我、不净的事物而起常、乐、我、净的想颠倒、心颠倒、见颠倒等的三种。

“系”──因为是名身及色身之系，故有贪欲等四种。即是说：贪欲身系，瞋恚身系，戒禁取身系，此是谛住着身系。

“不应行”──即由于欲、瞋、痴、怖畏、不应作而作，应作而不作的语义相同。因为圣者不应以此而行，故说不应行。

“漏”──因为依所缘至于种姓智及依处所至于有顶（非想非非想处）而漏落故，或依常流之义，如水缸之漏水，因不防护（眼等之）门而漏故，或者是轮回之苦的漏，故与欲贪、有贪、邪见、无明的语义是相同的。“暴流”──因为（上面的欲贪等四法）有拖拉于海洋之义及难度之义故（亦说暴流）。

“轭”──因为不与所缘分离，不与苦分离，所以与彼等（欲贪等）的语义是相同的。

“盖”──是心的障、盖、蔽覆之义，有贪欲（瞋恚、昏沉睡眠、掉举恶作、疑）等的五种。

“执取”──因为这是从超出了自性以及执着其它的不实的自性之相而起，故与邪见之语同义。

“取”──曾以一切相于“缘起的解释”[780]22中说过，即欲取等四种。

“随眠”──依强有力之义，有欲贪等七种，即欲贪随眠，瞋恚、慢、见、疑、有贪及无明随眠。因为它们强有力，屡屡为欲贪等的生起之因，眠伏（于有情中）故为随眠。

“垢”──有贪、瞋、痴的三种，因为它们自己不净，亦使别的不净，如泥为油膏所涂相似。

“不善业道”──即是不善业及为恶趣之道的杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、邪见等的十种。

“不善心生起”──是八贪根、二瞋根、二痴根的十二种[781]23。

如是此等（四道智）如理而断彼等的结等。怎样的呢？先说于十“结”之中，有身见、疑、戒禁取及令至恶趣的欲贪、瞋恚等的五法是初智所断。其余的粗的欲贪、瞋恚是第二智所断。细的（欲贪、瞋恚）是第三智所断。而色贪等五种只是第四智所断。下面虽然不以“只”字而作确定，但说彼等（不善）是上位的智所断，当知已由下位的智破除了彼等令至恶趣的（恶），（其残余的）是由上位的智所断。

于“烦恼”中：见与疑是初智所断。瞋是第三智所断。贪、痴、慢、昏沉、掉举、无惭、无愧是第四智所断。

在“邪性”中：邪见、妄语、邪业、邪命是初智所断。邪思惟、两舌、恶口是第三智所断。当知这里是说思为语。绮语、邪精进、（邪）念、（邪）定、（邪）解脱、（邪）智是第四智所断。

在“世间法”中：瞋恚是第三智所断。随贪是第四智所断。有人说：对于名誉和称赞的随贪是第四智所断。

“悭”，唯是初智所断。

在“颠倒”中：以无常为常，以无我为我的想、心、见的颠倒，及以苦为乐、以不净为净的见颠倒，是初智所断。以不净为净的想与心的颠倒，是第三智所断。以苦为乐的想与心的颠倒，是第四智所断。

在“系”中：戒禁取及此是谛住着身系，是初智所断。瞋恚身系是第三智所断。其余的（贪欲身系）是第四智所断。

“不应行”唯是初智所断。

在“漏”中：见漏是初智所断。欲漏是第三智所断。其余的（有漏，无明漏）是第四智所断。在“暴流及轭”中亦同于此。

在“盖”中：疑盖是初智所断。贪欲、瞋恚、恶作（后悔）的三种是第三智所断。昏沉、睡眠、掉举是第四智所断。

“执取”唯是初智所断。

于“取”中：因为一切世间法，以基础欲而说则都是欲，故色、无色贪亦摄入欲取；所以此欲取是第四智所断。其余的（三种）是初智所断。

在“随眠”中：见与疑随眠是初智所断。欲贪与瞋恚随眠是第三智所断。慢、有贪及无明随眠是第四智所断。

于“垢”中：瞋垢是第三智所断。其余的（贪、痴）是第四智所断。

于“不善业道”中：杀生、偷盗、邪淫、妄语、邪见是初智所断。两舌、恶口、瞋恚的三种是第三智所断。绮语、贪欲是第四智所断。

于“不善心生起”：四种与见相应的及与疑相应的五（心）是初智所断。二种与瞋相应的是第三智所断。其余的（五种）是第四智所断。而任何法是由彼智所断的，即是由那智所应断的。所以说：“此等四道智如理而断彼等的结等的诸法”。

然而此等（四智）是断此等诸法的过去与未来呢？还是现在呢？在这里，如果说是（断）过去与未来的，则精进成为无果的了。何以故？因无可断之法的缘故。若断现在的，（则同样的精进）亦成为无果的了，因为当断之法与精进共同存在，而道的修习亦成为杂染了；或者成为（道的修习）与烦恼不相应的了；实无现在的烦恼与心不相应的。此非特殊的责难。这曾在圣典中说：[782]24“断烦恼者，断过去的烦恼；断未来的烦恼，断现在的烦恼”。又说：“若断过去的烦恼，则为尽其已尽，灭其已灭，离其已离，没其已没；即是说断其过去不存在的”，所以否定了说：“他不断过去的烦恼”。同样的：[783]25“若断未来的烦恼，则为断其未生的，断其未来的，断其未起的，断其未曾现前的；即是说断其未来不存在的”，所以也否定了说：“他不断未来的烦恼”。同样的，[784]26“若断现在的烦恼，那么，则贪染者断贪，瞋怒者断瞋，愚痴者断痴，慢者断慢，执取者断邪见，散乱者断掉举，疑者断疑，（烦恼的）强有力者断随眠；即是说黑白的诸法双双结合而起，而道的修习亦成为杂染了”。所以否定了一切说：“他不断过去的烦恼，不断未来的烦恼，不断现在的烦恼”。但在问题的终结说：“然而这样则无修道、无证果、无断烦恼、无现观法了”。可是认为“不然，是有修道……乃至有现观法的”。“像什么呢？”即这样说：[785]27“譬如未结果的嫩树。如果有人砍断了（此树的）根，则此树的未曾所生的果，未生者便不生，未发者便不发，未起者便不起，未现前者便不现前。如是生起为生烦恼的因，生起为（生烦恼的）缘。既见生起的过患，而心入不生起（的涅槃）。因为他的心入于不生起，故彼以生起为缘而生的烦恼，未生者便不生……乃至未现前者便不现前。如是因灭故苦灭。转起为因……相为因……造作为因……乃至因为他的心入于无作，故彼以造作为缘而生的烦恼，未生者……乃至未现前者便不现前。如是因灭故果灭。所以说有修道证，有证果，有断烦恼，有现观法”。

此说是指什么而说的呢？这是指断得地的烦恼而说的。然而得地的（烦恼）是过去，是未来，还是现在的呢？它们是得地而生起的。因为“生起”有现在、生已离去、作机会、得地等的许多种类。此中：（一）称为一切具有生、老、坏者，为“现在生”。（二）已尝所缘之味而后灭，称为尝已而离去的善、不善、及彼已达生（老坏）等三而后灭，称为已生而离去的其它的有为法，为“生已离去生”。（三）即如所说由他于过去所行的任何业，此业虽是过去，因为已拒绝了其它的（业的）异熟（报），造作了自己的异熟的（生起的）机会，并且这已造作了机会的异熟虽未生起，但如是作了机会之时是必然会生起的，所以名为“作机会生”。（四）于诸地中未曾绝根的不善，名为“得地生”。

这里当知地与得地的差别。“地”──是为观所缘的（欲、色、无色的）三地为五蕴。“得地”──是值得于此等诸蕴之中生起的一种烦恼。因为彼此（烦恼）所得之地，故名“得地”。然而此“地”不是所缘的意思；因为依所缘的意思，是缘于一切过去未来的（诸蕴）及缘于业已遍知的漏尽者的诸蕴而生起烦恼，正如输罗耶长者的缘于大迦旃延[786]28及难陀学童的缘于莲华色（比丘尼）等[787]29。如果说彼（依所缘而起的烦恼）为得地，因为那（所缘）是不能断的，那么便没有人能断有的根本了。当知得地是依基地（烦恼的生处）的意思而说的。即任何未曾为观所遍知的诸蕴生起，自从彼等诸蕴生起以来，便即眠于彼等（诸蕴）之中而为轮转之根的一种烦恼，以未断于彼（种烦恼）之义名为“得地”。

此中：于任何人的诸蕴之中而依未断之义的随眠烦恼，他们只是以他（自己）的诸蕴为他的烦恼之基，不是属于别人的诸蕴（为他的烦恼之基）。过去的诸蕴，是过去的诸蕴中未断的随眠烦恼之基，不是其它（的未来现在的诸蕴为基）。同样的，欲界的诸蕴，是欲界诸蕴中未断的随眠烦恼之基，不是其它（的色无色界的诸蕴为基）。于色、无色界也是一样。其次于须陀洹等（的圣者之）中，在任何圣者的诸蕴中而为轮转的根本的烦恼种，已由此等之道断掉了，此等圣者的诸蕴，因为不是已断的轮转的根本的此等烦恼之基，所以不得称为地。于诸凡夫，因为未断一切的轮转的根本烦恼，故作善或不善之业；如是由于他的业、烦恼之缘而辗转轮回。然而不能说“他的轮转的根本（烦恼）只在色蕴而不在受蕴等，或只在识蕴而不在色蕴等”。何以故？因为是随眠于无差别的五蕴之中的缘故。怎样的呢？

正如在树内的地味等。譬如大树，长于地面，依地味及水味之缘，而使根、干、大枝、小枝、嫩芽、叶、花、果得以繁荣，招展于虚空，直至劫末，由于种子的展转而树种相续之时，决不能说那地味等只在根部不在干等……乃至只在果而不在根等。何以故？因为（地味等）是无差别的行于一切根等之故。又如有人厌恶某树的花果等，用一种叫做曼陀伽刺（一种鱼的刺）的毒刺，刺进此树的四方，此树因被那毒所触，被侵夺了地味和水味，当然不能生育及继续生长了。

如是厌恶于诸蕴转起的善男子于自己的相续中而开始修习四道，正如那人加毒于树的四方。此蕴的相续被四道的毒触所触之时，因被剥夺了一切轮转根本的烦恼，至身业等一切种类的业成为唯作的状态，到达了不再生于未来的有，则自然不能发生于他有（来世）的相续了。只由最后识之灭、如无薪之火，于无取而般涅槃。如是当知地与得地之差别。

其次有（一）现行，（二）固执所缘，（三）未镇伏，（四）未绝根的四种生起。

此中：（一）“现行生起”便是现在生起。（二）当所缘来入于眼等之门，于前分虽未生起的烦恼种，因为固执所缘，于后分必然生起（烦恼种）所以称为“固执所缘生起”；犹如在迦尔耶那[788]30村乞食的大帝须长老，因见异性的姿色而起烦恼种一样。（三）未以任何止观而镇伏的烦恼种，亦未入于心的相续，因为缺乏生起的遮止之因，故名“未镇伏生起”。（四）虽已以止观而镇伏，但因未以圣道而绝（烦恼种之）根，仍未超脱生起的可能性，故名“未绝根生起”。正如获得了八等至的长老，飞行于虚空之时，因为听到了于开花的树林中采花的妇女的美妙歌声，而起烦恼种一样。这固执所缘，未镇伏及未绝根生起的三种，当知都包摄于得地中。

在上面所说的种种生起中，那称为现在、存已离去、作机会及现行的四种生起，因为那不是由于道所断的，所以不得由任何（道）智而断。其次称为得地、固执所缘、未镇伏及未绝根的（四种）生起，因为生起彼等世间出世间之智而灭此等的生起状态，所以此等一切（的生起）是当（以此智）断的。如是于此（智见清净）中，应知“以此（智）断那应断的诸法”。

　　（4）（作用）

“于现观之时所说的遍知等的作用，

此等一切都应依它们的自性而知”[789]31。

即是说于谛现观之时，在此等（须陀洹道等的）四智的一一剎那所说的遍知、舍断、作证、修习等的各各四种作用，而此等（作用）都应依他们的自性而知。古师说：譬如灯火，在非前非后的同一剎那而行四种作用──燃烧灯蕊，破除黑暗，发光，消油，如是道智亦于非前非后的同一剎那而现观四谛。即以遍知现观而现观苦，以舍断现观而现观集，以修习现观而现观道，以作证现观而现观灭。这是怎么说的呢？因为是以灭为所缘而得成就观见及通达于四谛的。即所谓：[790]32“诸比丘，见苦者，亦见苦之集，见苦之灭，以及见苦灭之道”。又说：[791]33“具道者之智，亦即是苦的智，亦即是苦之集的智，亦即是苦之灭的智，亦即是苦灭之道的智”。

这里：譬如灯火的燃烧灯蕊，是道智的遍知于苦。如（灯火的）破除黑暗，是（道智的）舍断于集。如（灯火的）发光，是（道智）由于俱生等的缘而修习称为正思惟等法的道。如（灯火的）消油是（道智的）消除烦恼而作证于灭。应知这样的合喻。

另一说法：譬如日出，非前非后，在出现之时而行四种作用──照色、破暗、现光、止寒，如是道智……乃至以作证现观而现观于灭。这里譬如太阳的照色，是道智的遍知于苦。如破暗是舍断于集。如现光是由于俱生等的缘而修道。如止寒是止息烦恼而作证于灭。应知这样的合喻。

又一种说法：譬如渡船，非前非后，于同一剎那而行四种作用──舍此岸，渡中流，运载货物，到达彼岸。如是道智……乃至以作证现观而现观于灭。这里譬如渡船的舍此岸，是道智的遍知于苦；渡中流，是舍断于集；运载货物，是由于俱生等的缘而修道；到达彼岸，是作证彼岸的涅槃。应知这样的合喻。

如是在谛现观之时于一剎那依四种作用而转起的智的四谛[792]34依十六行相的如实之义是一时通达的。即所谓：[793]35“如何依如实之义而四谛一时通达呢？依十六行相的如实之义而四谛是一时通达的。即（1）逼迫义，（2）有为义，（3）热恼义，（4）变易义，这是苦的如实之义；（5）增益义，（6）因缘义，（7）结缚义，（8）障碍义，这是集的如实之义；（9）出离义，（10）远离义，（11）无为义，（12）不死义，这是灭的如实之义；（13）出义，（14）因义，（15）见义，（16）增上义，这是道的如实之义。依此等十六行相的如实之义，则四谛为一摄。此一摄为一性；那一性由一智而通达，所以说四谛是一时通达的”。

或有人问：还是苦等的其它的如病及痈之义，为什么只说四义呢？答道：因为由于见其它的（集等之）谛而此等（病痈等）之义得以明了之故。

此中：[794]36“什么是苦的智？即由苦缘所生起的慧及知解”，由此等方法，亦即以一一谛为所缘而说谛智。又依这样的方法：[795]37“诸比丘，见苦者亦见其集”等，是说以一谛为所缘，亦得完成在其余诸谛的作用。

此中：以一一谛为所缘之时，先由于见“集”，亦得明了于其自性的“逼迫”相的苦的“有为”之义；（何以故？）因为这（苦）是由于增益相的集所增益、作为及聚集的。又因为道是去烦恼之热而极清凉的，所以由于见“道”，而明了它（苦）的“热恼”之义；正如尊者难陀，由于见天女而明了弥陀利的不美[796]38。其次由于见不变易的“灭”，而明了它的“变易”之义，更不必说了。

同样的，由于见“苦”，亦得明了于其自性的“增益”相的集的“因缘”之义；正如因见由于不适的食物所生的病，而明了食物是病的因缘。由于见离系的“灭”，亦明了（集的）“障碍”之义。

同样的，由于见不远离的“集”，亦得明了“出离”相的灭的“远离”之义。由于见“道”，明了（灭的）“无为”之义；然而此瑜伽者，虽于无始的轮回而未曾见道，但因为彼（道）是有缘故有为，所以无缘法（灭）的无为而极其明白。由此见“苦”，亦明了此（灭的）“不死”义。因为苦是毒，而涅槃是不死。

同样的，由于见“集”，亦得明了于“出”相的道的“因”义，即知此（集）非（至涅槃之）因，而此（道）是得涅槃之因。由于见“灭”，亦明了（道的）“见”义；正如见极细微之色者，明了其眼睛的明净说：“我的眼睛实在明净”。由于见“苦”，亦明了（道的）“增上”义，正如见种种病痛贫穷之人，而明了自在之人的庄严。

如是因为依于（四谛的）自相而明了每一谛之义，并且由于见其它的谛而明了其它的各三（谛之义），所以说于一一谛各有四义。但在圣道的剎那，此等一切（十六行相）之义，则只由各有四作用的苦（智）等中的一智而通达。

其次对那些主张种种现观的人的答复，曾在阿毗达摩的《论事》[797]39中说。

现在来说所说的遍知等的四作用。此中：

遍知有三种，断与证亦尔，

修习有二种，当知抉择说。

　　①（遍知）“遍知有三种”──即（一）知遍知，（二）度遍知，（三）断遍知的三种遍知。此中：（一）[798]40“知通之慧是知之义的智”，这样概举了之后，又简略地说：“任何被知通之法，即为已知”，更详细地说：[799]41“诸比丘，一切当知通。诸比丘，什么是一切当知通？诸比丘，即眼是当知通等等”，是名“知遍知”。知解名色与缘是它的（知遍知的）不共（独特）之地。

（二）[800]42“遍知之慧是度知之义的智”。这样概举了之后，又简略地说：“任何被遍知之法，即为度知”，更详细地说：[801]43“诸比丘，一切当遍知，诸比丘，什么是一切当遍知？诸比丘，即眼是当遍知等等”，是名“度遍知”。因为这是由审度“无常、苦、无我”而转起的，所以从聚的思惟而至于随顺智，是它的（度遍知的）不共之地。

（三）[802]44“舍断之慧是遍舍之义的智”，这样概举了之后，又详细地说：“任何被舍断之法，即为遍舍”，并且因以这样的方法而转起的：“由无常随观而断常想等”，故名“断遍知”。从坏随观而至于道智是它的地。在这里，此（断遍知）是（遍知之）意。或者因为知（遍知）与度遍知是帮助于彼（断遍知）之义，及因为舍断了任何法，必然是知与度知的，是故当知依于此法而三种遍知都是道智的作用。

　　②（断）断如遍知，亦有三种：即（一）伏断，（二）彼分断，（三）正断。此中：

（一）以彼等世间定而伏五盖等的敌对法，如投水瓮于长着水草的水中而压一部分的水草，是名“伏断”。但圣典中对于诸盖的镇伏只说：[803]45“诸盖的伏断，是由修初禅者”；当知是明了故这样说。因为诸盖在禅的前分或后分是不能迅速压伏于心的；只是寻等（被压伏）于安止（根本定）的剎那；所以诸盖的镇伏是明了的。

（二）如在夜分，由燃灯而去暗，如是以彼观的部分的对治的智支，而断彼等应断之法，是名“彼分断”。即先以分析名色而断有身见，以执取于缘而断无因及不等因的疑垢，以聚的思惟而断我及我所的聚合执，以分别道与非道而断于非道作道想，以见生起而舍断见，以见衰灭而断常见，以现起怖畏而断于有怖畏起无怖畏想，以见过患而断享乐之想，以厌离随观而断乐想，以欲脱而断不欲脱，以审察而断不审察，以舍而断不舍，以随顺而舍违逆于谛之执。或于十八大观中：[804]46（1）以无常随观断常想，（2）以苦随观断乐想，（3）以无我随观断我想，（4）以厌恶随观断喜，（5）以离贪随观断贪，（6）以灭随观断集，（7）以舍遣随观断过患，（8）以灭尽随观断坚厚想，（9）以衰灭随观断造作，（10）以变易随观断恒想，（11）以无相随观断相，（12）以无愿随观断愿，（13）以空随观断住着，（14）以增上慧法观断坚实住着，（15）以如实智见断痴昧住着，（16）以过患随观断执着，（17）以审察随观断不审察，（18）以还灭断结着。此亦为“彼分断”。

此中：以无常随观等的前七种而断常想等，它们已如“坏随观”[805]47中所说。

（8）“灭尽随观”，即是“依分离厚想及灭尽之义为无常”这样而见灭尽者的智，并以此智而断厚想。

（9）“衰灭随观”，即如这样说：

[806]48“依（现在）所缘而确定（过去未来）两者为一，于灭胜解，是衰灭随观”。以现前所见的及以推理而见诸行的坏灭，即于那称为坏灭之灭而胜解，以此（衰灭随观）而断造作。因为若观“为什么要造作彼等像这样的衰灭法”之人的心，是不会倾向于造作的。

（10）“变易随观”，是超越了依色七法等[807]49的区分，而见一些其它各异变相的转起；或者以老与死二相而见生起的变易。以此（变易随观）而断恒想。

（11）“无相随观”即无常随观。以此而断常相。

（12）“无愿随观”即苦随观。以此而断乐愿与乐求。

（13）“空随观”即无我随观。以此而断有我的住着。

（14）“增上慧法观”，即如这样说：

[808]50“审察所缘，于坏随观，

及空现起，得增上慧。”

这便是知色等所缘及见此所缘（的坏）与彼所缘之心的坏，并以“诸行必坏，诸行有死，更无他物”这样的坏灭方法而了解（诸行的）空性所转起的观；因为此观是作增上慧及诸法的观，故名“增上慧法观”。以此观而善见无实常及无实我，故断坚实住着。

（15）“如实智见”，即把握缘与名色。以此而断由于“我于过去是否存在”等（的疑惑）及“世间是从自在天所生”等（的邪见）所转起的痴昧住着。

（16）“过患随观”，是由怖畏而现起及见一切有中的过患的智。以此不见有任何可以执着之物，故断执着。

（17）“审察随观”，是解脱的方便的审察智。以此而断不审察。

（18）“还灭随观”，即行舍智及随顺智。这是指此时他（瑜伽者）的心从一切诸行退缩沉没及还转而说的，如在倾斜的荷叶上的滴水相似。以此而断结着──即是断欲结等的烦恼住着及烦恼的转起之义。

当知这是“彼分断”的详说。在圣典中则仅这样的略说：[809]51“修抉择分之定的人，则断恶见的一部分”。

（三）其次如以雷电之击树，因以道智而断结等诸法不再转起，这样的断为“正断”。有关于此的说法：[810]52“这是修习至于灭尽的出世间之道者的正断”。

于上面的三种断中，这里，是正断的意思。然而这瑜伽者于前分的镇伏断及彼分断，是为了助此（正断）之义，故依此法，当知这三种断都是道智的作用，正如杀了敌王而取其王位的人，则他在（即位）以前的一切行为，亦都说是王的行为了。

　　③（证）虽然“证”是分为世间证及出世证的两种，但于出世间证有见与修之别，故有三种。此中：

（一）“我是初禅的获得者及自在者，我已证得初禅”，像这样与初禅等的接触，是“世间证”。“接触”的曾证，即如“我已证此”这样以显明的智触而触。关于此义，曾概举说：[811]53“证之慧是接触之义的智”，并曾对证的解释说：“任何已证之法为曾被接触”。然而（定、道、果等）虽未于自己的相续中生起，但彼等诸法唯由于非他缘的智而知为证。所以说：[812]54“诸比丘，一切当证。诸比丘，什么是一切当证？诸比丘，是当证眼等”。又说[813]55：“见色者而证，见受……乃至见识者而证。见眼、老、死，乃至见属于不死的涅槃者而证。任何已证的诸法为曾被接触”。

（二）于初道的剎那见涅槃为“见证”。

（三）于其余诸道的剎那（证涅槃）为“修证”。因此（见证、修证）二种是这里的意义，所以由见与修而证涅槃当知为此（道）智的作用。

　　④（修习）“修习有二种”，即世间修习及出世间修习的二种。此中：

（一）世间的戒定慧的生起及以它们而相续其习惯，为“世间修习”。

（二）出世间的（戒定慧的）生起及以它们而相续其习惯，为“出世间修习”。

在此两种之中，这里是出世间修习的意思。因此四种（道）智生起出世间的戒等，由于对它们是俱生缘等之性故，并以它们而（瑜伽者）相续其习惯之故，所以只是出世间修习为此（道智）的作用。如是：

[814]56“于现观之时所说的遍知等的作用，

此等一切都应依它们的自性而知”。

至此，对于

“住戒有慧人，

修习心与慧”，

如是为示依其自性而来的慧的修法，业已详说所说的[815]57“完成了（慧之）根的二种清净之后，当以完成（慧之）体的五种清净而修习”。并已解答了[816]58“当如何修习”的问题。

※为善人所喜悦而造的清净道论，在论慧的修习中，完成了第二十二品，定名为智见清净的解释。

第二十三 说修慧的功德品

修慧有什么功德

其次我要说“修慧有什么功德”[817]1？修慧实有数百的功德，欲详说此等功德，纵经长时，也不容易；略而言之，当知有（一）摧破种种烦恼，（二）尝受圣果之味，（三）可能入于灭定，（四）成就应供养者等等。此中：

（一）摧破种种烦恼

所说的区别名色而摧破有身见等的种种烦恼，是为世间修慧的功德。于圣道的剎那摧破结等的种种烦恼，是为出世间修慧的功德。

如恐怖的迅雷击于石山，

如疾风的吹火烧去野林，

如光热的日轮照破黑暗。

这样修慧，摧破长时的随缠

以及给与一切不利的烦恼之网。

当知这是现世可得的功德。

（二）尝受圣果之味

“尝受圣果之味”，是说修慧的功德，不但是摧破烦恼，亦得尝受圣果之味。“圣果”即须陀洹果等的沙门果。于二相而尝此（圣果之）味：（1）于圣道的过程，（2）于果定之转起。此中：

（1）此（圣果的）转起曾示于圣道的过程之中。对于那些说“只是断结名为果，更无他法”的人（案达罗派），当示以此经：[818]2“如何由加行安息的慧而为果智？即于须陀洹道的剎那，以见之义的正见，从邪见而出起，从彼（邪见）随转的烦恼和诸蕴而出起，从那外在的一切相而出起；因为那（邪见的）加行的安息而生起正见，故说这是道的果”。尚有其它的例证：[819]3“四圣道及四沙门果等的诸法以无量为所缘”。“大（上二果）法对无量法依无间缘为缘”等。

（2）其次为示“于果定的转起”而提出这些问题：（一）什么是果定？（二）谁入彼定？（三）谁不入彼定？（四）为什么入定？（五）是怎样入定？（六）如何在定？（七）如何出定？（八）于果之后是什么？（九）果在什么之后？此中：

（一）“什么是果定？”即彼以灭为所缘的圣果的安止（根本定）（为果定）。

（二）～（三）“谁入彼定？谁不入彼定？”是一切凡夫不入彼定。何以故？因为他们未证得（此果定）之故。唯一切圣者入于彼定。何以故？因为他们已证得（此果定）之故。可是上位（的圣者）不入于下位（的果定），因为他们已达于其它的圣者之位，（下位的果定）业已安息之故。而下位（的圣者）亦不入于上位（的果定），因未证得之故。但各各于他们自己的果入定。这是这里的确定之说。

有人说：须陀洹及斯陀含亦不入定，唯上二位（阿那含及阿罗汉）入定。他们的理由，是说此等（阿那含及阿罗汉）是定的完成者。可是凡夫亦得于他们自己获得了的世间定入定，所以这是没有理由的。然而在这里为什么要考虑有理由无理由？因为圣典中说：[820]4“什么十种姓法由观生起？为了获得须陀洹道，克胜了生起……转起……乃至恼……外在的诸行之相，故为种姓。为了证须陀洹果定……斯陀含道……乃至为阿罗汉果定……为空住定……为无相住定，克胜生起……乃至外在的诸行之相，故为种姓”。所以一切的圣者各各于他们自己的果入定，是这里的结论。

（四）“为什么入定？”是为了现法乐住。正如王享王乐，天受天乐，如是圣者道：“我将享受圣出世间之乐”，划定期限，于自己所欲的剎那入于果定。

（五）“怎样入定？如何在定？如何出定？”先说以二相入定。则不忆念于涅槃以外的所缘及忆念于涅槃。所谓：[821]5“朋友，于无相心解脱有二缘：即不忆念一切相及忆念无相界”。这是入定的次序：欲入果定的圣弟子，当至空闲处与寂静处，依生灭等而观诸行。他的观智的次第转起，在以诸行为所缘的种姓智之后，由入果定而他的心安止于灭。因为他的心向果定，即在有学亦只生起果而非生起道的。

有的人（指无畏山住者）说：“须陀洹念‘我将入于果定’而住观之后，即成斯陀含，以及斯陀含成阿那含”。对于他们则应这样说，那么，阿那含将成阿罗汉，阿罗汉将成辟支佛，而辟支佛将成为佛了！所以决不如是，此说应以（前面所引的十种姓的）圣典而加否定不可接受。只能这样说：“有学亦只生起果，非生起道”。如果他（有学）是证得属于初禅的道，则生起的果也是属于初禅的。如果所证之道是属于第二等任何之禅，则果也是属于第二等任何之禅的。这是先说（于果定）入定。（六）（如何在定）其次依此说而以三相在定：[822]6“朋友，在无相心解脱而有三缘：即不忆念一切相，忆念无相界及于事前的行作”。这里“事前的行作”，是在入定之前预作（在定的）时限。因为直至未到他所作的“我将于某某时出定”的时限，他是在定的。这是说他的在定。

（七）（如何出定）其次依此说而以二相出定：[823]7“朋友，从无相心解脱出定有二缘：即忆念一切相及不忆念无相界”。这样的“一切相”，是色相及受想行识之相。虽然他不一定把此等一切作一起忆念，但摄为一切而说。是故当他忆念于有分的所缘，便从果定而出定。当知这是他的出定。

（八）“于果之后是什么？果在什么之后？”先说于果之后便是果或是有分。

（九）（果在什么之后）即果（1）在道之后，（2）在果之后，（3）在种姓之后，（4）在非想非非想处之后。此中：（1）（果）于道的过程中为“在道之后”。（2）后后（的果）在前前的“果之后”。（3）于果定中的前前（之果）是“在种姓之后”。这里的“种姓”，当知即是随顺智。即如《发趣论》中说：[824]8“阿罗汉的随顺，依无间缘为果定之缘。诸有学的随顺，依无间缘为果定之缘”。（4）从灭定出定（所得）的果是在非想非非想处之后。

此中：除了于道的过程生起的果之外，余者都是由果定转起的。如是这为（此果）于道的过程或于果定的生起法：

不安者安，涅槃为所缘，唾弃世间乐，

是清净寂静最上的沙门果。

（沙门之果）甜如蜜，　　以有食素净乐可意极可意的甘露而滋润。

这圣果之乐是无上乐，

因为是智者修慧的所得，

所以才能尝此圣果的乐味。

这是修习毗钵舍那的功德。

（三）可能入于灭定

“可能入于灭定”，是说不但得尝圣果之味，当知这修慧的功德，亦能入于灭定，这里为了分别灭定而提出这些问题：（一）什么是灭定？（二）谁入彼定？（三）谁不入彼定？（四）于何处入定？（五）为什么入定？（六）是怎样入定？（七）如何在定？（八）如何出定？（九）出定者的心是向于什么？（十）死者和入定者有什么差别？（十一）灭定是有为或无为、世间或出世间、完成或不完成？此中：

（一）“什么是灭定？”是以次第而灭心及心所法之不转起。

（二）～（三）“谁入彼定？谁不入彼定？”一切凡夫、须陀洹、斯陀含、干观的阿那含及阿罗汉不入定。获得八等至的阿那含及漏尽者（阿罗汉）入定。即如所说：[825]9“具二力故，三行安息故，以十六智行、九定行而得自在的慧，是灭定的智”。而此（灭定的）完成，除了获得八等至的阿那含及漏尽者之外，余者是没有的。所以只是彼等（二者）入定，余者不然。

这里，什么是“二力”？乃至什么是……“得自在者”？在这里我们可以不必说什么，因为都已解释其概举（即上面的引文）中说过。即所谓：[826]10“二力，即止与观的二力。什么是止力？以出离而得心一境性及不散乱是止力。以不瞋恚……以光明想……以不散乱……乃至以舍遣随观的入息……以舍遣随观的出息而得心一境性及不散乱是止力。止力是什么意义？即以初禅而于诸盖不动故为止力；以第二禅而于寻伺……乃至以非想非非想处定而于无所有处想不动故为止力。于掉举、与掉举相共的烦恼及诸蕴不动不摇不震荡故为止力。这便是止力。

“什么是观力？”无常随观是观力；苦随观…无我随观…厌离随观…离贪随观…灭随观…舍遣随观是观力。对于色无常随观……对于色舍遣随观是观力。对于受…想…行…识…乃至眼…老死无常随观…对于老死舍遣随观是观力。以什么意义为观力？以无常随观而于常想不动故为观力。以苦随观而于乐想不动故…以无我随观而于我想不动故…以厌离随观于喜不动故…以离贪随观于贪不动故…以灭随观于集不动故…以舍遣随观于取不动故为观力。于无明、与无明相共的烦恼及诸蕴不动不摇不震荡故为观力。这便是观力。

以三行安息故──是以什么三行安息的呢？于第二禅入定者则寻伺的语行安息。于第四禅入定者则入息出息的身行安息。于想受灭定入定者则想与受的心行安息。即以此等三行的安息之故。

以十六智行──是以什么十六智行呢？（1）以无常随观智行，（2）苦，（3）无我，（4）厌离，（5）离贪，（6）灭，（7）舍遣，（8）以还灭随观智行，（9）以须陀洹道智行，（10）以须陀洹果定智行，（11）斯陀含道……乃至（16）以阿罗汉果定智行。即以此等十六智行。

以九定行──是以什么九定行呢？（1）以初禅定行，（2）以第二禅定行……乃至（8）以非想非非想处定行。（9）以为了获得初禅而有寻、伺、喜、乐、心一境性的（近行定）……乃至以为了获得非想非非想处定而有寻、伺、喜、乐、心一境性的（近行定）。

自在──即以（1）转向自在，（2）入定自在，（3）在定自在，（4）出定自在，（5）观察自在的五自在。（1）遂其所欲之处所欲之时而得转向于初禅，因为转向无滞故为转向自在。（2）遂其所欲之处所欲之时得于初禅入定，因为入定无滞故为入定自在。（3）……在定……（4）……出定……（5）……观察，因为观察无滞故为观察自在。于二禅……乃至遂其所欲之处所欲之时而得转向于非想非非想处……乃至观察，因为观察无滞故为观察自在。这便是以五种自在”。

此中：“以十六智行”，是依最多的智行而说。在阿那含则只以十四智行。如果这样，岂非在斯陀含只十二（智行），而在须陀洹只十（智行）了吗？不然，因为（在斯陀含及须陀洹）是未断定的障碍的五种欲贪的；即是说他们未断此贪，故未得止力圆满，当此（止力）未得圆满，因为力弱，欲入当以（止观）二力而入的灭定是不可能的。可是在阿那含则已断彼（贪），所以此（止观二）力是圆满的。因为力圆满，故可能（入灭定）。所以世尊说：[827]11“从灭定而出定者的非想非非想处的善，依无间缘为果定之缘”。这是在发趣大论中只说关于阿那含的从灭定之出定。

（四）“于何处入定？”是于五蕴有。何以故？因由次第定生故。于四蕴有（无色）是没有初禅等生起的，所以在彼处（四蕴有）不能入（灭）定。亦有人说（于四蕴有）是没有心所依的（故不能入灭定）。

（五）“为什么入定？”因为厌恶诸行的种种生灭转起，想道：“即于现世而成无心，我将至于灭的涅槃而住于乐”，这样便入定了。

（六）“如何入定？”即曾行预备的工作，依止观的努力，灭非想非非想处者，如是入（灭）定。因为以止努力者，则只得非想非非想处定为止；若只以观努力者，则仅得果定为止。然以止观的努力，已作预备的行为，而灭非想非非想处者，则他入于（灭）定。这是略说。

其次为详说：兹有比丘，欲入灭定，食事已毕，善洗手足，于远离处，坐于善敷的座上，结跏趺已，持身端正，置念面前，入初禅已，出定之际，而观诸行为无常苦无我。

观有三种，即（1）行把握观，（2）果定观，（3）灭定观。此中：（1）行把握观是或钝或利，然而必为道的近因。（2）果定观当唯是利，犹如修道。（3）灭定观当不过钝亦不过利。是故他应以不过钝及不过利的观而观彼等诸行。

此后入第二禅而出定，这里亦同样的观彼诸行。此后入第三禅……乃至入识无边处定而出定，这里亦同样的观彼诸行。其次入无所有处定而出定之后，作这样的四种准备行为：（1）使无损害属于诸人的资具，（2）僧伽的期待，（3）师（佛）召，（4）寿限。（1）“使无损害属于诸人的资具”，即不是属于这比丘一身的，是属于众人的衣钵床椅住屋或其它的任何资具。他应决意使此等资具不受火水风盗及鼠等的损失。其决意的方法如下：“某某等物，于此（入定的）七日之内，不为火烧，不为水漂，不为风吹，不为盗贼所取，不为鼠等所囓”！当他如是决定，则（此等资具）于七日之内没有什么危险。如果他不作这样的决定，则未免受火等的损失，正如摩诃那伽长老的事相似：

据说，这长老入了他母亲优婆夷的村落中乞食。那优婆夷施他一些粥，并请他在休息所中坐着。这长老便坐下而入灭定。当他在坐时，这休息所失了火，别的比丘们都各自拿了座具逃走。村人来集，见此长老说：“这懒惰的沙门，这懒惰的沙门”！火已烧了（屋的）盖草及竹木等，并已包围了长老。人们以水瓮取了水，灭了火，除了灰，净了地，向他散花礼拜。长老在预定之时而出定，看见了他们说：“我已被他们发现了”，便升空而去毕云古岛[828]12了。

这是名为“使无损害属于诸人的资具”。对于属于一己的衣服座具等是不需要作各别决意的。因为那是必然为定所保护的，如尊者僧祇婆的事相似。所以说：[829]13“尊者僧祇婆的神变是定遍满的，尊者舍利弗的神变是定遍满的”。

（2）“僧伽的期待”，是僧伽的等待和期望。即直至这比丘来为止而不行僧伽羯磨的意思。在这里，那期待并非他的（入定比丘的）预备行为，但顾念期待是他的预备工作，所以他应作这样顾念：“如果当我坐于这里在七日之间入于灭定之时，僧伽欲行白羯磨等的任何羯磨，则不等什么比丘来召我时，我即出定”。先作如是决定而入定者，则必于那时而出定。若不这样做，在僧伽集合而不见他之时问道：“某比丘在哪里？”答：“正在入灭定”。于是遣一比丘道：“你去！说僧伽召他”。此时这（使者）比丘去到入定者可以听得声音的地方站着说：“朋友，僧伽在等待你”，他便出定。这实在是因为僧伽的命令如是重大，所以他应预先顾念到它而入定，以能自动而出定。

（3）“师召”，这里亦只顾念师召为他的预备工作。所以他应这样顾念：“如果当我坐于这里在七日之间入于灭定之时，或因发生了某些事故而师（佛）欲制学处（戒），或因必要而欲说法，则不等什么比丘来召我时，我即出定”。先作如是决定而入定者，则必于那时而出定。若不这样做，在僧伽集合而师不见他之时问道：“某比丘在哪里？”答“正在入灭定”。于是遣一比丘道：“你去！说我召他”。此时这（使者）比丘去到入定者可以听到声音的地方站着说：“师召尊者”，他便出定。这实在因为师召是这样的重大。所以他应预先顾念而入定，以能自动而出定。

（4）“寿限”，是寿命的时限。即此比丘应善巧而知其寿限。他当顾念自己的寿行“于七日之间延续或不延续”而后入定。如果他不顾念于七日之间要灭亡的寿行而入定，而他的灭定是不能抵抗死的；又因于灭定中是没有死的，得于定的中途而出定。是故他必须先顾念（此寿限）而后入定。即是说对于余者（三预备行）或可不顾念，但对于此则必须顾念。

他这样入无所有处定而出定，作此预备的行为之后而入非想非非想处定。在那里经过了一或二心（剎那）而成无心，便与灭定接触。然而为什么不转起二心以上的心呢？由于灭的加行之故。此比丘以止观二法双双的结合，直至八等至都是次第灭的加行。因为不是非想非非想处定（的加行）而是灭的加行，故不转起二心以上的。其次如果那比丘从无所有处定出定，不行这预备工作，入非想非非想处定，则此后不能成为无心，唯又退转住于无所有处。这里当说行于未曾行过的道路的人的譬喻：

据说一位行于未曾走过的道路的人，在中途来到了一个满水的峡谷，或者一处在通过深深的泥沼中而被烈日晒得很热的岩石，因为他的衣服没有穿的适当，所以一下峡谷便怕打湿资具而再来此岸而立，或者一踏上岩石便因足烫而转来此方而立。正如那人因为没有穿好衣服，所以一下峡谷或只一踏热石便回来此方而立。如是瑜伽行者亦因没有做预备工作，所以只入非想非非想处定，便转来住于无所有处。如果已经来过此路的人，到了这里，穿紧一衣于身，另一衣拿在手上，便得涉过峡谷，或一踏热石便至彼方。如是这行了预备工作的比丘，入了非想非非想处定，则此后必得无心接触灭定而住。

（七）“如何在定？”如是入定者，若无中途寿尽，僧伽的期待及师召，则依此（灭定的）时限而在定。

（八）“如何出定？”在阿那含以生起阿那含果（而出定）在阿罗汉以生起阿罗汉果（而出定），如是有二种出定。

（九）“出定者的心是向于什么？”是向于涅槃。即如这样说：[830]14“朋友毗舍佉，从想受灭定而出定的比丘的心，向于远离，倾于远离，赴于远离”。

（十）“死者和入定者有什么差别？”此义已在经中说过，所谓：[831]15“朋友，这死者命终者，是他的身行息灭。语行……乃至心行息灭，寿尽，暖消，诸根破坏。而此入于想受灭定的比丘，亦是他的身行息灭，语行……乃至心行息灭，可是寿未尽，暖未消，诸根未曾破坏”。

（十一）“灭定是有为或无为”等的问题，这是不该说（灭定）是有为、无为、世间及出世间的。何以故？因为它的自性非有之故。然而此定是依入定者而说入定，故可以说这是完成的而不是不完成的。

因为智者修习了圣慧而入此──

圣者所行的寂静而称现法涅槃的定。

所以入此灭定的可能性，

说是在圣道中慧的功德。

（四）成就应供养者等等

　　

“成就应供养者等等”，不但是能入灭定，当知成就应供养者等等，也是这修出世间慧的功德。概而言之：因为他修此（出世间的道慧），所以这修慧者是人天世间的应供养者、应奉者、应施者、应合掌恭敬者、是世间的无上福田。

其次各别而言，（1）曾修初道慧的：（一）虽以钝观而来的钝根者，亦名为“极多七番”，于善趣有经过七次轮回之后而成苦之灭（般涅槃）。（二）以中等的观而来的中根者，名为“家家”，于善（趣之）家经过二或三次流转轮回之后而成苦之灭。（三）以利观而来的利根者，名为“一种了”，生于人有一次之后而成苦之灭。（2）修第二道慧的，名为“斯陀含”（一来），经一次来此世间后而成苦之灭。（3）修第三道慧的，名为“阿那含”（不还），他们由于根的不同有五种而离此世终结：（一）中般涅槃，（二）生般涅槃，（三）无行般涅槃，（四）有行般涅槃，（五）上流至阿迦腻吒行（色究竟）。

此中：（一）“中般涅槃”，即生于任何的净居天中，未达于中寿而般涅槃的。（二）“生般涅槃”，是过了中寿而般涅槃的。（三）“无行般涅槃”，无行，即不以加行而生于上道（阿罗汉道）的。（四）“有行般涅槃”，有行，即以有加行而生于上道的。（五）“上流至阿迦腻吒行”，即从其所生之处，流向上方，直至升到阿迦腻吒（色究竟），在彼处而般涅槃。

（4）修第四道慧的，（一）有的成为“信解脱”，（二）有的成为“慧解脱”，（三）有的成为“俱分解脱”，（四）有的成为“三明者”，（五）有的成为“六神通者”，（六）有的成为“获得种种无碍解的大漏尽者”。有关于此（第四道）的曾说：[832]16“在道的剎那，此圣者名为解结；在果的剎那，他便名为曾解结者，是人天世间的最胜应施者”。

修此圣慧有这样多的功德，

智者应该好乐于修习。

至此，已经解说了在

住戒有慧人，修习心与慧，

有勤智比丘，彼当解此结。

的偈颂中以戒定慧三门所示的清净道中的修慧的功德。

※为善人喜悦而造的清净道论，完成第二十三品，定名为说修慧的功德。

结 论

住戒有慧人，修习心与慧，

有勤智比丘，彼当解此结。

我提出了此偈之后又说：

[833]17大仙所说之偈的戒等种种义，

现在我要如实的解释；

对于那在胜者教中已得而难得的（那些）出家（的人们），

如果不得如实认识到包摄戒等安稳正直的清净道，

虽然欲求清净而精进，

可是不会到达清净的瑜伽者，

我今依照大寺住者所示的理法，

为说能使他们喜悦极净抉择的清净道；

是故一切欲求清净者，

应当谛听我的恭敬说。

这些我在前所许的，也都说过了；然而在这里：

那些戒等诸义的决定说，

也是根据五部尼迦耶的义疏的理法，

取自一切所说的决定说，

可说脱离一切复杂的过失；

欲求清净而有净慧的瑜伽者，

应该尊重于此清净道。

我因受了属于有名的上座（部）

最胜分别说（部）的大寺住者系

具有智辨生活严净律行与行道相契的

并以忍辱柔和慈悲等德庄严其心的

大德──僧伽波罗的恳请，

并且为欲正法久住造此论；

我愿将此一切所得的功德，

回向一切众生受利乐。

今以五十又八诵分的圣典（量），

造完清净道论无障碍。

并愿一切善巧世人的意欲，

都得迅速成就无障碍。

（清净道论毕）[834]18

这是饰以最清净信、觉慧、精进、集诸戒行正直柔软等德，深入自宗义及其它宗义、具足聪慧、对于三藏及诸义疏等的世尊教法而有权威的智力、大文法家、文字学者、天赋词章优美的雄辩家、合理的演说家、优胜的理论家、大诗人、为那些对于饰以六神通及种种无碍解之德的上人法而有权威觉慧的上座部的明灯的大寺住者的诸长老系中的庄严者、有广大清净的觉慧、由其尊师授与觉音之名而称为摩楞陀笈多迦[835]19的长老造，定名为清净道论。

直至那净心者如如者世间的最胜者

大仙佛陀的名字的住世，

对于那些欲求出世的善男子，

此论亦得存续而示净戒的方法。

由我写成此论的功德，　　以及其它福业所感的来世，

愿于三十三天而乐于戒德，

不着五欲证初果；

愿以最后之身得见世间第一的救主、

利乐一切有情的弥勒牟尼的牛王，

听了智者宣示的正法，

证得最高之果光扬胜者的言教[836]20。

──清净道论毕──

斯里兰卡佛教史年表

政治 宗教·思想
·必阇耶王（在位期间前483〜455）
·阿努拉布拉期间开始
─ 前400 ─
·邦得卡巴亚王（前377〜307）
·狄瓦难毗亚提沙王（在位期间前250〜210） ·印度佛教首度传入锡兰
·菩提树自印度南移
─ 前200 ─ ·大寺派成立
·兰阇提沙王（在位期间前119〜109左右）
·都达加曼尼王（在位期间前101〜77）
·都达加曼尼王与耶拉拉王之战 ·无畏山寺派成立，其后10年与大寺派对立
·发生空前大饥荒，国土荒废 ·在玛他列抄写圣典“三藏”，并完成巴利语圣典（前43〜29）
·巴达加马尼．阿巴亚王（在位期间前43〜17）
─ 公历公元 ─
·巴底亚提沙一世（在位期间38〜66 ） ·首度举行魏沙克祭典（前l世纪）
─ 200 ─
·窝哈里卡提沙王（在位期间269〜291） ·自印度引入北传佛教的瓦特利亚派
·古达巴亚王（在位期间309〜322） ·马哈西那王信奉北传佛教
·马哈西那王（在位期间334〜362） ·大寺、无畏山寺和祇陀林寺三寺鼎立
·西里梅加宛那王（在位期间362〜409） ·迎接印度佛齿的到来
─ 400 ─
·马哈拉玛王（在位期间409〜431） ·印度名僧布达哥沙（佛音、佛音）将辛
·达兹那王（在位期间459〜477） 哈里语的佛典译为巴利语，并著作《清净道论》
·卡沙帕一世（在位期间478〜495） ·中国僧侣法显造访此岛（410）停宿于无畏山寺
·摩加拉纳一世（在位期间496〜513） ·释迦牟尼的遗发被带到锡兰
─ 600 ─
·阿加波底六世（在位期间727〜766） ·密宗兴盛
·金刚智和不空到此岛，停宿于无畏山寺，并学习密宗
─ 800 ─
·西那一世（在位期间831〜851） ·圣菩提树大祭
·侵略南印度的庞底亚王国
·西那二世（在位期间851〜885）
·卡沙帕五世（在位期间913〜923） ·采用护咒经典（密宗）
─ 1000 ─
·波仑纳瓦期开始
·威加耶巴忽一世（在位期间1059〜1113） ·自缅甸延请南传佛教高僧，复兴南传佛教
·帕拉库拉马巴忽一世（在位期间1153〜1186） ·为国内佛教界之统一，明定大寺派为南传佛教的正统，无畏山寺和祇陀林寺化为废墟
·尼桑卡马拉王（在位期间1187〜1196）
─ 1200 ─
·帕拉库拉马巴忽二世（在位期间1236〜1271）
·布圭涅卡巴忽一世（在位期间1272〜1284）
─ 1400 ─
·古底王朝建立（1415）
·葡萄牙统治时代（1505〜1658） ·葡萄牙人将佛教视为异教．压迫佛教徒
·威玛拉旦．马索利亚一世（在位期间1592〜1604） ·自缅甸延请高僧，复兴南传佛教
·坎底王朝建立
─ 1600 ─
·西那拉特王（在位期间1604〜1635） ·由于基督教新教徒的积极传教，佛教衰微
·荷兰统治时代（1658〜1796） ·从缅甸延请高僧创立拉曼尼亚派
·威玛拉旦．马索利亚二世（在位期间1687〜1707）
·西利威加耶．拉加西哈王（在位期间1739〜1749）
·基提西利．拉加西哈（在位期间1747〜l782） ·派遣使节到泰国．并从泰国请来高僧创立暹罗派
·英国统治时代（1796〜1948）
─1800 ─
·派遣使节到缅甸，创立缅甸派（1802）
·阿那加利卡．旦马帕拉大菩提会。泰国和锡兰交换佛教使节（1842〜1845）
·锡兰独立（1948）
·改国名为斯里兰卡（1972） ·佛陀入灭2500年的大祭典─“佛陀伽耶提”（1956）
─2000 ─

汉巴名词索引

1,2等是巴利文底本的页码符号

二 画

二法集义疏 Dukanipāta-aṭṭhakathā 142

十上经 Dasuttarasutta 671

刀口(毒蛇) satthamukha 368

三 画

三藐三菩陀 Sammāsambuddha 1

三昧 samādhi 26,141

三摩地 samādhi 3,84,97,144,267

三摩钵地 samāpatti 127,286,473

三十三天(忉利天) Tāvatijsa 206,209,

225,390

三藏小无畏 Tipiṭaka-Cūḷābhaya 69,

96,394

三藏小龙 Tipiṭaka-Cūḷanāga 398

大寺 Mahāvihāra 96,312

大寺住者 Mahāvihāravāsī 2,711

大仙 mahesi 2,501,234

大迦叶 Mahākassapa 15,68,403

大迦旃延 Mahākaccāna 687

大友 Mahāmitta 38

大法护 Mahā-Dhammarakkhita 96

大塔寺 Mahācetiya 91,143

大圣种 Mahā-ariyavajsa 93

大河 Gangā 91

大帝须Mahā-Tissa 20,43,47,143,194,689

大梵天 Mahābrahma 392

大善见(王) Mahāsudassana 233

大目犍连 Mahā-Moggallāna 380,399

大劫宾那(王) Mahā-Kappina 393

大天 Mahā-Deva 241

大村 mahāgāma 39

大港 Mahātittha 170

大义疏 Mahā-atthakathā 203

小龙洞 Cūlanāgaleṇa 127

小海 Cūḷa-Samudda 403

小乞食帝须 Cuḷapiṇdapatika-Tissa

116,191

小善贤女 Cūḷa-Subhaddā 390

小尸婆长老 Cūḷa-Sivatthera 3l3

尸利摩 Sirimā 381

上座部 Theravāda 712

乞食者帝须 Piṇdapātika-Tissa 292

久寿多罗优婆夷 Khujjuttarā-upāsikā

442

四 画

六欲诸天 Cha Kāmāvacaradevā 392

六牙池 Chaddantadaha 416

六处分别经 Saḷāyatanavibhangasutta

671

比丘 bhikkhu 3,235,322

比丘尼 bhikkhunī 11,82

比沙陀罗 pisadara 210

比耶檀曼罗 Piyadā-mallo 233

支提山 Cetiyapabbata 20,62,194

支提山 Cetiyagiri 120

支那丝绸 cīnapaṭṭa 109

支那(绸)布 cīnapaṭa 550

分别论 Vibhanga 89,140

分别论者 vibhajjavādī 522

分别说(部) Vibhajjavādi 711

巴脱唯(地) pathavī 125

巴登伽(花) pattanga 173

巴纳萨(波罗蜜果) paṇasa 120,254,258

巴利跋陀迦(珊瑚树) palibhaddaka

256,654

巴梵罗迦(树) pāvāraka 258

巴利却答迦树 pāricchataka 206

巴基那肯达逻极 Pācīnakhaṇdaraji 90

文荼 Meṇdaka 233,383

王舍城 Rājagaha 379,403

化乐(天) Nimmānaratino 225

五顶 Pancasikha 392

天子大园 Devaputtamahāraṭṭha 292

木槵子 addāriṭṭhaka 249

火口 aggimukha 368

木口 katthamukha 367

心护 Cittagutta 38,171,173

卍 sovatthika 161

五 画

世尊 Bhagavā 1,204,208

布萨 uposatha 15,75,301,391

布萨堂 uposathāgāra 171,188

布萨经 Uposathasutta 227

布咤波陀 Poṭṭhapāda 671

布咤波陀经 Poṭṭhapādasutta 671

白羯磨 ñattikamma 706

弗沙 Phussa 422

目犍连 Moggallāna 154

尼弥(王) Nimi 233

尼楞(青) nīla 173

尼迦耶 Nikāya 711

尼婆 nimba 543

尼均提(花) nigguṇdi 257

尼犍陀 Nigantha 498

尼民达罗(持边山) Nimindhara 206

尼迦宾那迦巴檀那伽罗 Nikapennaka-

padhānaghara 634

由旬 yojana 47,94,118,205,302

半择迦(黄门) pandaka 177,457,552

北俱卢(洲) Uttarakuru 15,206,391

末头迦(树) madhuka 260

四大王天 Cātumahārājikā 225

他化自在天 Paranimmitavasavattino 225

六 画

安般(出入息) ānāpana 189,240

安婆 ambu 170

安陀会(下衣) antaravāsaka 60

地果 bhūmipappaṭaka 418

地狱 niraya 55,207

因陀(主) inda 491

因陀罗的柱石(界标) indakhīla 466

因陀罗的金刚 Indavajira 635

牟尼 muni 20l

牟尼牛王 Munipuṅgava 78

如来 Tathāgata 203,227

自在(天) Issara 482

自性论者(数论派) pakativādīn 513

自恣 pavāreti 90

多罗(树) tāla 244,254,554

多罗维利(路) Tālaveḷi 63

多楞迦罗 Taḷangara 392

多楞迦罗 Tāḷankara 634

多伐但伽 Tuvaṭaka 93

多公草 kuṇṭhatiṇa 353

多拉檀罗山寺 Tulādhārapabbatavihāra 96

伊沙驮罗(持轴山) Isadhara 206

伊利率 Illisa 403

伊兰陀 eraṇda 654

那伽多 Nāgita 73

那伽跋罗 nāgabalā 261

那伽婆罗 nāgabala 344

那伽斯那(那先) Nāgasena 438

西俱耶尼洲(西牛货洲) Aparagoyāna

206

西利娑树 sirisa 206

百合 kandala 253

色界(色有) rūpabhava 199

光音天 ābhassarā 414

式叉摩那 sikkhamāna 82

合论者 samavāyavādīn 513

各得山寺 Koṭapabbata Vihāra 292

七 画

佛陀 Buddha 3,17,74,115,227

佛护 Buddharakkhita 154

陀那 doṇa 365

陀摩西柯(烟焰龙王) Dhūmasikha 207

陀拘罗(布) Dukūla 257

伽乌多 gāvuta 118

伽伽罗(池) Gaggarāya 208

吠舍(族) Vessa 232

劫(劫波) Kappa 302,411

劫波树 kapparukkha 206,383,550

佉地罗 khadira 646

沙门 samaṇa 9,93,140,215,322

沙弥 sāmaṇera 15,74,82

沙弥尼 sāmaṇerī 15,82

沙麻 sāmā 183

沙利 sāli 45

沙罗伐底河 Sarasvatī 10

沙那滕达(种德婆罗门) Soṇadanda 208

沙罗婆河 Sarabhū 10

阿罗迦 Arako 237

阿难 ānanda 9,98,499

阿难陀 ānanda 399

阿难长老 ānandatthera 442

阿迦 akka 249

阿恕迦(树) asoka 625

阿育大王 Asokamahārājā 201

阿阇梨 ācariya 242,248

阿练若 arañña 59,72,91,190,240,266

阿摩昼经 Ambaṭṭhasutta 202

阿含 āgama 62,122

阿那律陀 Anuruddha 63,391

阿那娇 Anojā 393

阿阇黎(梨) ācariya 25,69,179,522

阿罗汉 Arahatta 1,187,234

阿罗汉道 arahattamagga 203

阿罗罗 āḷāra 330

阿那含 Anāgāmi 6,62,79,270

阿耆多 Ajita 7

阿伽西柯(火焰龙王) Aggisikha 207

阿赖耶(执着) ālaya 293,497

阿说他 assattha 183

阿罗梵楼(龙王) āravāḷa 207

阿罗迦 āloka 174

阿波(水) āpo 170

阿迦沙(虚空) ākāsa 175

阿修罗 asura 206,406,427,501

阿毗达摩 Abhidhamma 72,138,320,

441,530,658

阿蓝罗 Aḷāra 304

阿僧只 Asankheyya 302,411,421

阿钵罗(无苗)龙王 Apalālonāgarājā 207

阿罗婆迦夜叉 āḷavaka-yakkha 208

阿努罗(努拉)陀补罗(城) Anurādhapura 20,72,90

阿鼻(地狱) Avīci 390,427

阿鼻大地狱 Avīcimahāniraya 207

阿尼罗 anila 172

阿迦腻咤(色究竟) Akaniṭṭha 392,

634,710

阿耨达池 Anotatta-daha 391

阿羯罗伐底河 Aciravatī 10

贝多根(黄) pītakaj 173

八 画

金翅鸟王 Supaṇṇarājā 155

怖骇经 Bhayabheravasutta 202

居士 gahapati 9

制多罗山 Cittalapabbata 173

肩袈裟 ajsakāsāva 65

和尚(亲教师) upajjhāya 25,188

奈迦 naga 206

孟春月 phagguṇa 418

只夜 geyya 441

舍利弗 Sāriputta 234,380

舍卫城 Sāvatthi 1,390

拔提 Bhaddiya 399

拔拘罗 Bākula 103

法授 Dhammadinna 392

法阿输迦 Dhammāsoka 112

彼多迦 Peṭaka 141

波罗蜜 paramī 203,302

波罗蜜戒 pāramitāsīla l3

波罗提木叉(戒) Pātimokkha 18,292

波罗夷 pārājika 22

波奈跋利迦 Puṇṇavallika 143

波那伽(铁力木) punnāga 254,256

波罗波(草) pabbaja 586

波伽罗裟帝 Pokkharasāti 208

波咤厘子(城) Pāṭaliputta 312

波孤沙(族) Pukkusa 232

周那 Cunda 371

周利盘陀迦 Cūḷa-Panthaka 387

周罗须摩那 Cūḷasumana 634

周罗达罗(小腹龙王) Cūḷodara 207

郁伽 Ugga 233

郁多罗 Uttarā 380

郁多罗僧(上衣) uttarāsangha 60,393

郁多罗母 Uttaramātā 382

郁金布经 Haliddavasana-Sutta 324

拘罗尸浮 Cūḷa-Sīva 170

拘罗格大寺 Corakamahāvihāra 38

剎那 khaṇa 4,230,238

剎帝利(族) Khattiya 9,180,232

耶舍 Yasa 393

夜叉 yakkha 206,239,302,342

夜叉女 yakkhinī 121

夜叉女 yakkhī 366

夜摩那河 Yamunā 10,215

迦尸王 Kāsi-raññā 302

迦尸 Kāsi 64

迦旃延 Kaccāna 422,519

迦旃延经 Kaccānasutta 519

迦多迦(马钱子) kataka 254

迦陵频伽(鸟) karavīka 112

迦楼罗(金翅鸟) Garuḷa 206

迦罗摩 Kāḷāma 330

迦蓝浮王 Kalābu-rāja 229

迦尼迦罗(花) kaṇikāra 173

迦答迦 kataka 591

迦舍迦 Kāsika 115

迦藤跋(树) kadamba 206

迦那罗 Cānura 233

迦多根达迦罗 Katakandhakāra 228

迦罗曼陀 karamanda 183

迦答唯陀 jātavedo 171

迦尼迦罗(树) kaṇikara 256,264

迦伽跋利耶 Kākavalliya 403

迦布德迦 Kapotakandarā 380

迦那维罗 kanavīra 183

迦叶 Kassapa 422

迦尔耶那 Kalyāṇa 689

迦罗利耶(山) Kāraḷiya 96

迦巴率绵 kappāsa-picu 285

迦毗他伽 kapitthaka 183

长老芒果山 Therambatthala 375

东毗提诃洲(东胜身洲) Pubbavideha 206

九 画

南无 namo 1

南山 Dakkhiṇāgiri 120

派素 phasso 442

派沙 phassā 442

修多罗 Sutta 441

首陀(族) Sudda 232

胡麻 tila 262

界论 Dhatukathā 96

信度梵罗(花) sindhuvāra 105

度使魔 Dūsimāra 229

施无畏 Dattābhaya 103

哈罗哈 halāhala 57

恒河 Gangā 10,123,215

差摩婆帝 Sāmāvatī 380,381

持双山 Yugandhara-pabbata 391

客罗 khalu 61

客勒罗曼(粗毛)夜叉Kharaloma-yakkha

208

帝释 Inda 406

帝释 Sakka 2,193,301,391

帝释天王 Sakkadevarājā 208

帝柱 indakhīla 72

帝须 Tissa 27,63,127,292,422

帝须大精舍 Tissa-Mahāvihāra 392

帝须达多 Tissadatta 403

毗舍佉 Visākha 498

毗舍佉长老 Visākhatthera 312

毗钵舍那(观) vipassanā 2,97,187,228,

275

毗奈耶 vinaya 13

毗崩伽 Vibhanga 12

毗罗梵崩陀 beluvapaṇdu 392

毗首羯磨 Vissakamma 390

毗陀罗 vedalla 441

毗婆尸 Vipassī 433

毗曼塞那 Bhīmasena 233

毗那怛迦(象鼻山) Vinataka 206

毗阇延多 Vejayanta 233

十 画

哥伦陀(寺) Koraṇdaka 9l

耆婆 Jivaka 388

陶师村 Kumbhakāragāma 9l

郭公池 Kuṇāladaha 416

臭口(毒蛇) pūtimukha 367

悔过(波底提舍尼) paṭidesaniya 22

特罗根达利迦 Telakandarika 27

造车池 Rathakāradaha 416

健闼婆 Gandhabba 392

饿鬼 peta 501

根哈梵答尼 kaṇhavattani 171

格答格答(声) katakata 264

殊提 Jotiya(Jotika) 233,282

娑婆主 Sahampati 201

娑鸡帝城 Saketa 390

案达罗派 Andhaka 699

莫伽罗阇 Mogharāja 656

荼毗 jhāpeti 36,76,176

莲花色 Uppalavaṇṇa 687

旃陀罗(族) Caṇdāla 54,195,232,259

旃陀波陀曼悉利 Candapadumasirī 383

栴檀 candana 10

般若 paññā 198

般涅盘 parinibbāna 79,98,176,292,677

涅盘 nibbāna 2,293

俱罗(鸟) guḷā 586

俱胝 koṭi 46,201,232

俱多山 Koṭapabbata 127

俱迦难陀 kokanada 388

俱卢舍 kosa 127

俱盘提 kumbhaṇdī 183

俱毗兰罗(乌木) koviḷāra 257

俱答滕答 Kūṭadanta 208

马护 Assagutta 98

马拉耶 Malaya 95,241

们义(草) muñja 586

师子喻经 Sīhopamasutta 610

十 一 画

勒梵 Reva 95

偷兰遮 thullaccaya 22

麻罗多 māluta 172

干闼婆城 gandhabbanagara 633

崩陀根跋罗 Paṇdukambala 391

欲界(欲有) kāmabhava 198

兜率(天) Tusitā 225

兜罗绵(木绵) tula 282,404

颇率特梵长老 Phussadevatthera 228

蛇喻经 Alagaddasutta 671

粗涩林 Phārusakavana 424

教诫难陀经 Nandakovādasutta 667

雪山 Himavā 206

清净道 Visuddhimagga 1

焰摩(天) Yāmā 225

基脱罗巴答利(树) citrapāṭali 206

唯达那 vedano 442

袈裟 kāsāva(kāsāya) 18,65

麻恒达窟 Mahindaguhā 110

奢摩他(止) samatha 134,243,275

庵罗(芒果) amba 43

庵婆 amba 389

庵摩罗(果) āmalaka 232

庵跋咤学童 Ambaṭṭha-māṇava 207

野干 siṅgāla(sigāla) 179,196

野干 siṅgāla 302

野豌豆 kulattha 256

菩提 Bodhi 116

菩提树 Bodhi 72,198

菩萨 Bodhisatta 15,116,499

菩利达多(龙王) Bhūridatta 303

曼陀罗(圆相) maṇdala 150,173,328

曼罗迦 Mallaka 123

曼陀伽 maṇdūka 688

曼陀多(王) Mandhātu 233

曼迦羯 makaci 249

婆伽梵 Bhagavā 1

婆罗门(族) Brāhmaṇa 9,215,232

婆耆舍 Vangīsa 38

婆弥(地) bhūmi 125

婆罗提婆 Baladeva 233

婆薮提婆 Vāsudeva 233

婆多尼耶 vattaniya 430

婆多波罗 Bhūtapāla 379

梵天 Brahman 2,301

梵天 Brahmaloka 36,l99,634

梵苏天 Vāsudeva 482

梵悉迦(花) vassika 174

梵多 vāta 172

梵众(天) Brahmakāyikā 225

梵黎 vāri 170

梵那(爱) vāna 293

梵瑜(风) vāya 172

梵摩婆帝 Brahmavatī 434

梵素昙(地) vasudhā 125

梵松达兰(地) vasundharā 125

乌达根 udaka 170

毕陵伽母 Piyankaramātā 382

毕云古岛 Piyangudīpa 706

闭尸 Pesi 236

坚辐 Dalhanemi 233

净饭大王 Suddhodana-mahārāja 210

净居天 Suddhāvāsa 392

贪求经 Gedhasutta 226

竟伽 Gangā 404

十 二 画

喻健达罗(持双山) Yugandhara 206

遍净天 Subhakiṇhā 414

斯陀含 Sakadāgāmi 6,62,270

蛙天子 Maṇdūka-devaputta 208

跏趺坐 pallanka 208

提婆达多 Devadatta 406

跋迦离 Vakkali 129

跋多迦罗迦 vattakālaka 143

等正菩提 abhisambodhi 214

等正觉 Sammāsambuddha 232

最上信乐经 Aggappasādasutta 207

最上梵 Brahmuttama 317

最胜宫 Vejayanta 399

象腹 Hatthikucchi 120

象腹山 Hatthikucchipabbhāra 110

犍度 Khandhaka 101,188

犍度品 khandhaka 12

富楼那 Puṇṇa 383

富兰那迦 Puṇṇaka 233,381

萨陀那耶 saddanaya 210

萨利楞 salila 170

萨罗崩伽 Sarabhanga 411

萨遮尼干子 Saccaka-Nigaṇṭhaputta 207

无花果 udumbara 257

无花果树 kacchaka 183

无色界(无色有) arūpabhava l99

无畏长老 Abhayatthera 36

无热恼池 Anotattadaha 416

无忧(王) Asoka 232

无碍解道 Paṭisambhida 6

发趣论 Paṭṭhāna 671

乔达答 Godatta 138

华氏城 Pāṭaliputta 403

诃梨勒(果) haritakī 24

诃多萨那 hutasano 171

单堕(波逸提) pācittiya 22

胜者 Jina 2

胜跋利树 simbalirukkha 206

钝角池 Kaṇṇamuṇdaka 416

乔罗达格大窟 Kuraṇdaka-Mahāleṇa 38

须弥山 Sineru 201,391

须陀洹 Sotāpanna 4,62,242

须陀洹 Sotāpatti 270

须陀洹道 Sotāpattimagga 202

须尸摩 Susīma 67l

须尸摩经 Susīmasutta 671

须摩那(花) sumana 418

须夜摩天 Suyāma 392

须梵摩 Subrahma 434

结跏趺坐 pallanka 79,634

结跏趺坐 pallankaj abhujitva 180

结利根达迦 Girikaṇdaka 143

结黎根尼迦 girikaṇṇika 173

结多古多 cittakuṭa 650

结但罗山 Cittalapabbata 120,127,634

给孤独 Anāthapiṇdika 398

恶作(突吉罗) dukkaṭa 23,119

恶跋沙(光) obhāsa 174

恶达多(白) odāta 174

十 三 画

甄叔迦 kijsuka l96,252

塔园寺 Thūpārāma 90

鼓轮达伽 kuraṇdaka 183

辟支佛 paccekabuddha 116,232,234

辟支菩提 paccekabodhi 214

塞多梵触 setavaccha 654

障碍机会经Sambādhokāsa-sutta 227

瑜伽 yoga 14,113

义释 Niddesa 140,210

圣提(树) sindi 254

传车经 Rathavinīta-sutta 93,671

阳炎 marīci 647

达那波罗(财护象) Dhanapālaka 207

达能吉耶 Dhanañcaya 383

邬波驮耶(和尚) Upajjhāya 69,395

补特伽罗 puggala 219,409,668

补沙蜜多 Phussamittā 382

狮子崖池 Sīhapātana 416

十 四 画

蔓吉 muñja 406

竭地洛迦(郭公山) Karavīka 206

盘陀罗多 badalatā 418

榕树 nigrodha 183

蜜树油 madhuka-tela 344

僧 sangha 18

僧伽 sangha 40,705

僧伽梨衣 sanghāṭi(saṅghāṭī) 24,343

僧伽兰(蓝) sanghārāma 90,408

僧集 gaṇa 40

僧只婆 Sañjīva 380,706

僧护 Sangharakkhita 45,194

僧残(僧伽婆尸沙) sanghādisena 22

僧结笈 Sankicca 379

僧揭笈沙弥 Sankicca-sāmaṇera 313

僧伽施(市) Sankassa 39l

僧伽波罗 Sanghapāla 711

汉伽拿伽 Hankanaka 634

铜殿 Lohapāsāda 91

铜鍱 Tambapaṇṇi 392

铜鍱洲 Tambapaṇṇidīpa 36,127,312

十 五 画

增支(部) Anguttara 74,76

额部昙 abbuda 236

牦(牦)牛 camarī 36,392

墨地尼(地) medinī 125

德瞿(火) tejo 171

羯磨 kamma 706

羯罗蓝(凝滑) kalala 236,476,552

羯但罗山寺Cittalapabbatavihāra 292,

306,313

羯那憍陈如 Khāṇukoṇdañña 380

摩罗迦 Mallaka 265

摩诃男 Mahānāma 202,224,676

摩诃男经 Mahānāma-sutta 226

摩诃盘陀迦 Mahāpanthaka 387

摩诃迦旃延 Mahākaccāna 227

摩诃达罗(大腹龙王) Mahodara 207

摩诃达多 Mahādatta 634

摩诃萨 mahāsattā 325

摩诃迦 Mahaka 393

摩诃罗哈纳瞿多 Mahārohaṇagutta

155,375

摩诃摩耶 Mahāmāyā 210

摩诃那伽 Mahānāga 634,635,706

摩诃帝须 Mahātissa 193

摩诃三摩多(王) Mahāsammata 233

摩诃伽楞羯耶寺 Mahākarañjiya-vihāra 272

摩诃阿那律 Mahā-Anuḷa 404

摩诃奈地河 Mahānadī 10

摩诃跋多尼 Mahāvattani 36

摩奴之子 māṇava 655

摩尼(珠) maṇi 10,241,256,313,625

摩健提 Māgaṇdi 381

摩竭陀语 Māgadhikāya 441

摩哂陀 Mahinda 393

摩西河 Mahī 10

摩希(地) mahī 125

摩楞陀笈多迦 Moraṇdaceṭaka 712

摩根提耶经的记事 Māgandiyasuttup-

patti 105

广果天 Vehapphalā 414

乐阿赖耶 ālayarāmattā 570

质多居士 Cittagahapati 378,442

轮围山 cakkavāḷa 153,206

剑波海 khuradhārā 163

剑蒲阇 Kambojā 332

憍萨罗王 Kosalarājā 201

盘头摩 Bandhuma 433

盘头摩帝 Bandhumatī 433

盘陀祇梵迦(花) bandhujīvakā 174

覩史多(天) Santusita 210

十 六 画

燃灯佛 Dīpankara 203

醒提 sindi 183

薄拘罗 Bakkula 80,379

龙长老 Nāgatthera 96

龙山 Nāgapabbata 127

龙蔓 nāgalatā 391

头陀支 dhutaṅga 40

昙摩崛多 Dhammaguttā 382

昙摩陈那 Dhammadinna 634

昙弥迦优婆塞 Dhammika-upāsaka 442

鸯瞿利摩罗 Angulimāla 403

鸯耆罗沙 Angīrasa 388

阇提罗 Jaṭila 233

阇提罗 Jaṭilaka 382

阇耶苏曼那(花) jayasumana 174

阎浮(树) jambu 120,206

阎浮(果) jambu 409

阎浮洲 Jambudīpa

170,201,206,304,383

阎浮金 jambonada 48

输罗耶长者 Soreyyaseṭṭhi 687

频毗娑罗(王) Bimbisāra 201

锡兰的 sīhaḷa 255

十 七 画

檀越 upaṭṭhāka 41

优婆塞 upāsaka 15,82,312

优婆夷 upāsikā 15,82,91,306

优波难陀 Upananda 81,154

优婆昙结顿 Ussadakittana 103

优提体罗 Yughiṭṭhila 233

优婆离居士 Upāligahapati 442

优填 Udena 381

优吉梵利伽 Uccavālika 634

优陀婆罗 udumbara 654

优萨婆 usabha 674

弥陀利 Sundari 692

声闻 sāvaka 45,62,98

声闻菩提 sāvakabodhi 214

弥勒 Metteyya 47,434

弥酰经 Meghiyasutta 114

粪无畏 Mīḷhābhaya 79

粪扫衣 pajsukūla 59,63

禅那 jhāna 140,145,164

键南 ghana 236

十 八 画

瞿昙 Gotama 1,497

瞿师多 Ghosita 383

瞻波市 Campānagara 208

瞻波伽(金色花) campaka 514

虫漆汁 lākhā-rasa 261

杂合林 Missakavana 424

颜部昙(胞) abhuda 476

颜湿羯那(马耳山) Assakaṇṇa 206

鹅崖池 Hajsapātana 416

十 九 画

罗睺罗 Rāhula 115,291,399

罗睺罗经 Rāhula-Sutta 115

罗睺 Rāhu 651

罗哈纳 Rohaṇa 91

罗迦毗由赫 Lokabyūhā 415

罗多柯伦达迦(花) rattakoraṇdaka 174

罗婆 Lābu 183

罗希多根(赤) lohitakaj 174

罗梵那瓮 ravaṇaghaṭa 264

蚁塔 vammika 183

难陀 Nanda 154

难陀学童 Nandamāṇavaka 687

难陀优波难陀 Nandopananda 398

难罗伽 Nālaka 93

难利 ṇāli 383

二 十 画

苏迷卢 Sineru 206

苏达舍那(善见山) Sudassana 206

苏摩罗 Somāra 109

苏曼那(花) sumana 174

苏吉罗曼(针毛)夜叉Sūciloma-yakkha 208

苏摩罗(绸)布 somārapaṭa 550

苏波迦 Sopāka 112

苏曼那特唯 Sumanadevī 383

苏纳 Soṇa 129

佛音 Buddhaghosa l

二十一画

魔 māra 73,79

兰留陀夷 Lāḷudāyī 81

鸡尸 Kesi 208

鸡鸡鸟 kikī 36

护国 Raṭṭhapāla 399

铁罗跋脱拉寺 Therambatthala 155

二十二画

欢喜林 Nandavana 424

清净道论 修订版

觉音尊者 著

叶均居士 译

2009.12

本书免费赠阅·勿作商业流通

注释

  1. 1 食厌想(āhārepaṭikūlasañña)，《解脱道论》：“不耐食想”。 ↑
  2. 2 底本一一一页。 ↑
  3. 3 cf.A.IV,46f；D.III,289,291. ↑
  4. 4 D.III,228,276；M.I,48；S.II,11；A.V,52. ↑
  5. 5 滋养素第八(ojaṭṭhamaka)，这八法名为纯八法(suddhaṭṭhamaka)或八法聚(aṭṭhadhammakalāpa)，即地、水、火、风、色、香、味、滋养素，而滋养素为第八。 ↑
  6. 6 子肉喻(Puttamaṃsūpama)S.II,98.《杂阿含》三七三经（大正二·一O二b）。 ↑
  7. 7 坏皮牛喻(Niccammagāvūpama)S.II,99.《杂阿含》三七三经（大正二·一O二c）。 ↑
  8. 8 火坑喻(Aṅgārakāsūpama)S.II,99.《杂阿含》三七三经（大正二·一O二c）。 ↑
  9. 9 剑戟喻(Sattisūlūpama)S.I,128；M.I,130,364f.（日注：S.II,p.l00）《杂阿含》三七三经（大正二·一O二c）。 ↑
  10. 10 十行相，《解脱道论》以五行相：一以经营，二以散用，三以处，四以流，五以聚。 ↑
  11. 11 以涂(sammakkhanato)，底本sammakkha nato分开误。 ↑
  12. 12 粪(vacca)底本pacca误。 ↑
  13. 13 蜜树油(madhuka-tela)。 ↑
  14. 14 那伽婆罗(nāgabala)，意为“象力”，是一种藤属的药草。 ↑
  15. 15 数百种病(rogasatāni)，底本rogasatani误。 ↑
  16. *1 涂于牙齿，以唾液和痰等(涂于)舌和口盖，以眼垢、 ↑
  17. 16 印度人以牛粪为清净的东西。 ↑
  18. 17 达(appattena)，底本appanattena误。 ↑
  19. 18 四界差别(Catu dhātuvavatthana)，vavatthāna应译为“安立”“评定”等，但古译常用“界差别观”等语，故这里译为“差别”。《解脱道论》“观四大”。 ↑
  20. 19 底本一一一页。 ↑
  21. 20 《大念处》(Mahāsatipaṭṭhāna)D.II,290ff.《中阿含》九八·念处经（大正一·五八二b以下）。 ↑
  22. 21 《大象迹喻》(Mahāhatthipadūpama)M.I,184ff.《中阿含》三O·象迹喻经（大正一·四六四b以下）。 ↑
  23. 22 《罗睺罗教诫》(Rāhulovāda)M.62(I,p.42lff)《增一阿含》卷七（大正二·五八一c以下）。 ↑
  24. 23 《界分别》(Dhātu-vibhaṅga)M.140(III,p.237ff)《中阿含》一六二·分别六界经（大正一·六九Oa以下）。 ↑
  25. 24 D.II,p.294；M.I,p.58.《中阿含》九八·念处经（大正一·五八三b）。 ↑
  26. 25 M.I,p.185.《中阿含》三O·象迹喻经（大正一·四六四c）。 ↑
  27. 26 M.I,p.187.《中阿含》三O·象迹喻经（大正一·四六五a）。 ↑
  28. 27 M.I,p.188.《中阿含》三O·象迹喻经（大正一·四六五c）。 ↑
  29. 28 M.I,p.188.《中阿含》三O·象迹喻经（大正一·四六六b）。 ↑
  30. 29 物质的生起，有从业、心、食物及时节的四种。从业生起的，叫业等起，余者亦然。 ↑
  31. 30 下面几种风，《解脱道论》译为向上风、向下风、依腹风、依背风、依身分风、出入息风。 ↑
  32. 31 M.I,p.l90.《中阿含》三O·象迹喻经（大正一·四六四b）。 ↑
  33. 32 见底本二四一页以下。 ↑
  34. 33 公多草(kuṇṭha-tiṇa)。 ↑
  35. 34 蛇，兹依锡兰的僧伽罗字体本的dhammani译为蛇，底本用dhamani，则应译为静脉。 ↑
  36. 35 底本二四六页用无口(amukhe)，这里用口向下(adhamukhe)。 ↑
  37. 36 这十三行相与《解脱道论》中的十行大致相同。《解脱道论》的十行是：一以语言义、二以事、三以聚、四以散、五以不相离、六以缘、七以相、八以类非类、九以一义种种义、十以界。此中的一三四七九八五六的八种与本论一二三四六八十一十三的八种相似。 ↑
  38. 37 八法聚见本品说食厌想中的第五条注。底本三四一页。 ↑
  39. 38 前八法聚加命根为命九法，再加男女根为性十法。 ↑
  40. 39 一陀那(doṇa)依注释：ldoṇa=16 nāḷi,1nāli=4 kuḍuva,1 kuḍuva=4 muṭṭhi。《解脱道论》把一陀那译为一斛二升。 ↑
  41. 40 《解脱道论》作“六升五合”。 ↑
  42. 41 底本二O五页。 ↑
  43. 42 A.IV,p.200；p.207；Ud.P.54；Vin.II,p.238.《中阿含》三五·阿修罗经（大正，四七六b）。 ↑
  44. 43 纯八法等，参考底本三四一及三六四页等的注。 ↑
  45. 44 识所依处(Viññāṇavatthu)即眼等六识所依的物质，如眼识所依处即眼根等。参考底本四四五页以下。 ↑
  46. 45 各种不同的缘，见底本五三二及五三六页以下。 ↑
  47. 46 见底本第三品第八四页。 ↑
  48. 47 这句从底本八四页而来。 ↑
  49. 48 M.I,p.41.《中阿含》九一·周那问见经（大正一·五七三b）。 ↑
  50. 49 S.III,p.13.《杂阿含》六五经（大正二·一七a）。 ↑
  51. 50 D.I,p.78；A.I,P.255.《长阿含》阿摩昼经（大正一·八六a）、寂志果经（大正一·二七五b）、《增一阿含》卷二九（大正二·七一二b）。 ↑
  52. 51 A.I,p.254f. ↑
  53. 52 Vibh.P.424. ↑
  54. 53 Pṭs.P.97f. ↑
  55. 1 底本三七一页。 ↑
  56. 2 神变(iddhividha)，天耳界智(dibbasotadhātuñāṇa)，他心智(cetopariyañāṇa)，宿住随念智(pubbenivasanussatiñana)，有情死生智(sattaanaṃ cutupapateñāṇa=dibbacakkhuñāṇa天眼智)，《解脱道论》作“神通，天耳通，他心智通，宿命通，天眼通”。 ↑
  57. 3 D.I,77f.参考《寂志果经》（大正一·二七五b）。 ↑
  58. 4 底本一五五页。 ↑
  59. 5 “运物至山供养”(Giribhaṇḍavāhanapūjā)，山指支提山。这是过去一年一次的大供典。据注解说：自支提山开始，全岛及海，作一由旬的大灯供养。 ↑
  60. 6 cf.Jāt.I,73. ↑
  61. 7 五自在，见底本一五四页。 ↑
  62. 8 D.I,77f.参考《寂志果经》（大正一·二七五b）。 ↑
  63. 9 A.I,9. ↑
  64. 10 《无秽经》(Anaṅgaṇasutta)M.第五经(I,24ff.)《中阿含》八七秽品经（大正一·五六六a以下）、《增一阿含》卷十七（大正二·六三二a以下）、《布喻经》(Vatthūpama-Sutta)M.第七经(I,36ff.)、《中阿含》九三水净梵志经（大正一·五七五a以下）、《增一阿含》卷六（大正二·七五三c以下）。 ↑
  65. 11 Sn.V.766.《义足经》上（大正四·一七五c），《大毗婆沙论》卷三四（大正二七·一七六a以下），《瑜伽师地论》卷一九（大正三0·三八七b）。 ↑
  66. 12 S.IV.303. ↑
  67. 13 Pṭs.II,205.在Atthasālinī91.亦举十神变名，（一）决意神变(Adhiṭṭhāna iddhi)，（二）变化神变(Vikubbanā iddhi)，（三）意所成神变(Manomayā iddhi)，（四）智遍满神变(ñāṇavipphārā iddhi)，（五）定遍满神变(Samādhivipphārā iddhi)（六）圣神变(Ariyā iddhi)，（七）业报生神变(Kammavipākākajā iddhi)，（八）具福神变(Puññavato iddhi)，（九）咒术所成神变(Vijjāmayā iddhi)，（十）彼彼处正加行缘成神变(Tattha tattha samāpayogapaccayā ijjhanaṭṭhena iddhi)。《解脱道论》：“受持变，作变，意所作变，智变，定变，圣变，业果报所生变，功德人变，明术所造变，方便变”。 ↑
  68. 14 Pṭs.II,207. ↑
  69. 15 Pṭs.II,210. ↑
  70. 16 Pṭs.II,210；D.I,77. ↑
  71. 17 薄拘罗的故事，见Manorathapūraṇī I,306f.Thag.Vv.225~226注。《贤愚经》卷五（大正四·三八五b以下）。 ↑
  72. 18 僧结笈的故事，见Dhp.A.II,240. ↑
  73. 19 Pṭs.II,2I2f. ↑
  74. *1 断五盖之故，为定遍满神变。…… ↑
  75. 20 《自说经》(Udāna)Ud.IV,4.(p.39f.) ↑
  76. 21 M.I,333.（第五十经Māratajjaniya-sutta）：《中阿含》一三一降魔经（大正一·六二O c以下），魔娆乱经（大正一·八六四c以下），弊魔试目连经（大正一·八六七a以下）。 ↑
  77. 22 故事见cf.Dhp.A.II,254f. ↑
  78. 23 故事见Dhp.A.III,310ff. ↑
  79. 24 故事见Dhp.A.I,2l5ff. ↑
  80. 25 Pṭs.II,212f. ↑
  81. 26 A.II,198；III,279.《中阿含》一二经（大正一·四三四c）。 ↑
  82. 27 Pṭs.II,212. ↑
  83. 28 Pṭs.II,213. ↑
  84. 29 毕陵伽母(Piyankaramātā)cf.S.I,209. ↑
  85. 30 Pṭs.II,213. ↑
  86. 31 故事见Dhp.A.IV,216. ↑
  87. 32 Dhp.A.I,208. ↑
  88. 33 Vin.I,242f；Dhp.A.384f. ↑
  89. 34 Pṭs.II,213. ↑
  90. 35 Pṭs.II,213. ↑
  91. 36 Pṭs.II,205. ↑
  92. 37 Pṭs.II,205.cf.D.II,213；M.I,103；S.V.284. ↑
  93. 38 Vibh.217. ↑
  94. 39 S.V.268,cf.Vibh.216. ↑
  95. 40 Pṭs.II,205f. ↑
  96. 41 Pṭs.II,206. ↑
  97. 42 cf.Pṭs.II,207f. ↑
  98. 43 底本一二七页。 ↑
  99. 44 Pṭs.II,207. ↑
  100. 45 周利槃陀迦(小路边)的故事，见Jāt.I,116f.Manorathapūraṇī I,p.215ff.；Dhp.A.I,p.241ff. ↑
  101. 46 Manorathapūraṇī I,p.215；Dhp.A.I,p.244. ↑
  102. 47 随顺心，种姓心，见底本一三八页。 ↑
  103. 48 cf.Divyā.491,MND.p.505；Dhp.A.I,p.246.参考《有部毗奈耶》卷三一（大正二三·七九七a）。 ↑
  104. 49 以手(hatthena)底本缺，依他本增补。 ↑
  105. 50 Thag.V.563；Dhp.A.p.248. ↑
  106. 51 Pṭs.207。 ↑
  107. 52 详细故事，见Dhp.A.III,pp.216─226，参考《杂阿含》五O六经（大正二·一三四a以下），《增一阿含》卷二八（大正二·七O五b以下）。 ↑
  108. 53 据南传上座部的传说，佛上三十三天为佛母摩耶夫人说法，在那里三个月为诸天说阿毗达摩，每天再为舍利弗略说，由舍利弗为诸比丘说，这是南传七论的来源。 ↑
  109. 54 小给孤独长者(Cūḷa-Anāthapiṇḍika)本名须末那(Sumana)，即大给孤独长者的弟弟。 ↑
  110. 55 帝须大精舍(Tissa-Mahāvihāra)在锡兰的南部，见Mahāvaṃsa 20,25. ↑
  111. 56 《纯真经》(Apaṇṇakasutta)A,3,16(Vol.I,p.113).《增一阿含》卷一二（大正二·六O三c以下）。 ↑
  112. 57 底本Passanti(见)应改为Na passanti(不见)。 ↑
  113. 58 Vin.I,16；Thag.V.117. ↑
  114. 59 Dhp.A.II,pp.118─125,Manorathapūraṇī I,p.322f. ↑
  115. 60 Mahāvaṃsa X IV,6. ↑
  116. 61 Pṭs.I,125. ↑
  117. 62 《马哈咖经》(Mahāka-Sutta)S.41,4(Vol.IV.p.288f.)《杂阿含》五七一经（大正二•一五一b以下）。 ↑
  118. 63 《梵天请经》(Brahmanimantanika-Sutta)M.49(Vol.I,p.326f.)《中阿含》七八梵天请佛经（大正一·五四七a）。 ↑
  119. 64 S.IV.p.290.《杂阿含》五七一经（大正二·一五一c）。 ↑
  120. 65 M.I,330.《中阿含》七八经（大正一·五四八c）。 ↑
  121. 66 Pṭs.II,208. ↑
  122. 67 Pṭs.II,208. ↑
  123. 68 Pṭs.II,208. ↑
  124. 69 Pṭs.II,208. ↑
  125. 70 Pṭs.II,208. ↑
  126. 71 故事可参考《增一阿含》卷二八（大正二·七O五b）。 ↑
  127. 72 宫殿(Vimāna)依锡兰字母本，底本为盖(Vitāna)。 ↑
  128. 73 Pṭs.II,209. ↑
  129. 74 M.II,p.99.参考《杂阿含》一O七七经（大正二·二八O c）。 ↑
  130. 75 参考Dhp.A.III,p.286f. ↑
  131. 76 Dhp.A.I,367f.；cf.Jāt.I,349f. ↑
  132. 77 底本Vaso误，应为Va So。 ↑
  133. 78 Pṭs.II,210. ↑
  134. 79 提婆达多化作小儿的故事，见Dhp.A.I,139.《别译杂阿含》三经（大正二·三七四b），《有部毗奈耶破僧事》卷一三（大正二四·一六八c）。 ↑
  135. 80 D.I,77；Pṭs.II,211.《寂志果经》（大正一·二七五a）。 ↑
  136. 1 底本三七六页。 ↑
  137. 2 D.I,p.79. ↑
  138. *1 为“天”。以听义和以无灵魂义为耳界。 ↑
  139. 3 “超越”(Vitivattitvā)，底本Pītivattitvā误。 ↑
  140. 4 参考底本一三七页。 ↑
  141. 5 “一县等”(janapadādi)，底本janapadāni误。 ↑
  142. 6 D.I,p.79. ↑
  143. 7 十六种心，即指下面所说的有贪、离贪、有瞋、离瞋、有痴、离痴、沉寂、散乱、广大、不广大、有上、无上、等持、不等持、解脱、不解脱等十六种心。 ↑
  144. 8 即底本四五四页所说贪根的八种心。 ↑
  145. 9 即底本四五四页所说瞋根二种心。 ↑
  146. 10 这五种在《解脱道论》卷一（大正三二·三九九c）作“彼分解脱、伏解脱、断解脱、猗解脱、离解脱”。 ↑
  147. 11 D.I,p.81. ↑
  148. 12 萨罗绷伽(Sarabhaṅga)，故事见Sarabhangajātaka(J.V,p.131)。 ↑
  149. 13 参考底本一三七页。 ↑
  150. 14 A,II.142. ↑
  151. 15 三坏即三灾，可参考《长阿含》世记经三灾品（大正一·一三七b），《大毗婆沙论》卷一三三（大正二七·六八九c），《俱舍论》卷一二（大正二九·六六b）。 ↑
  152. 16 《宝经》(Ratana sutta)Sn.II,I(p.39ff.)；Khp.VI(p.3ff.)。“蕴护咒”(Khandha-paritta)A.II,p.72；Vin.II,p.l09f.《五分律》卷二六（大正二二·一七一a）。“幢顶护咒”(Dhajagga-paritta)S.I,218.《杂阿含》九八一经（大正二·二五五a），《增一阿含》卷十四（大正二·六一五a）。“稻竿护咒”(Āṭānāṭiya-paritta)D.32(III,p.194 )cf.Fragment of Ātānaṭiya Sūtra(Hoernle I,p.26)。“孔雀护咒”(Mora-Paritta)Jāt.II ,No.159(p.33ff)。 ↑
  153. 17 “护咒”(Paritta)可参考Mil.150f。 ↑
  154. 18 A.IV,p.l00.可参考《中阿含》八经七日经（大正一·四二八c），《增一阿含》卷三四（大正二·七三六b）。“世尊”(Bhagavata)底本Bavagata误。 ↑
  155. 19 “罗伽毗由赫”(Lokabyūhā) cf.Jātaka-nidāna(J.I,p.47f)。 ↑
  156. 20 《七日经》(Sattasuriya-Sutta)A.7,62(IV,p.l00.)。《中阿含》八经七日经（大正一·四二八c），《增一阿含》卷三四（大正二·七三六b）。 ↑
  157. 21 五大河：恒河、摇尤那、舍牢浮、阿夷罗婆提、摩企。 ↑
  158. 22 《起世因本经》(Aggañña-Sutta)D.III,p.80f.27经。《长阿含》小缘经（大正一·三七b），《中阿含》一五四婆罗婆堂经（大正一·六七四b），白衣金幢二婆罗门缘起经（大正一·二一八b），《长阿含》世记经世本缘品（大正一·一四五a）《俱舍论》卷一二（大正二九·六五b）等处，都可以参考关于这种世界变化的说法。 ↑
  159. 23 月，通常都用Canda，但底本都是用Chanda（欲）来解释的。 ↑
  160. 24 D.III,p.90f. ↑
  161. 25 D.I,82.论文是次第解释此文，所以把它全段引出，以便了解。 ↑
  162. 26 “见清净”(ditthivisuddhi)见本书第十八品“见清净的解释”。 ↑
  163. 27 欢喜林(Nandavana)在三十三天的善见堂的北方，杂合林(Missakavana)在善见堂的西方，粗涩林(Phārusakavana)在善见堂的东方。参考《长阿含》世记经忉利天品（大正一·一三一b）。 ↑
  164. 28 cf.Mil.192,221,344. ↑
  165. 29 Kasma bhante it？这句底本缺，今依他本补。 ↑
  166. 30 M.I,p.71. ↑
  167. 31 A.I,p.33. ↑
  168. 32 底本一五二页。 ↑
  169. 33 底本一三七页。 ↑
  170. 34 未来分智(anāgataṃsañāṇa)，随业趣智(yathākammūpagañāṇa)，《解脱道论》“未来分智，如行业智”。 ↑
  171. 35 安置大界(Mahādhātuniḍhāna) Sumaṅgala Vilāsinī on D.II,167:──Evam etaṃ bhūtapubbaṃ.(大迦叶故事见Sam.V.II,p.614)。 ↑
  172. 36 马护(Assagutta)佛灭三四百年后的人，和那先(Nāga sena)同时代，见Mil.p.l4ff。 ↑
  173. 37 进行(Pavattati)底本Pavati误。 ↑
  174. 38 《贤善一夜经》(Bhaddekaratta-Sutta) M.III,p.197.（大正一·六九八a）。 ↑
  175. 39 Tikapaṭṭhāna II,p.l54. ↑
  176. 40 参阅Atthasālinī p.414f；D.II,p,6f.p.II（大正一·三b）。 ↑
  177. 41 Vibh.304. ↑
  178. 42 参阅Vibh.*1p.415,《增一阿含》卷四四（大正二·七八八c）。*1 参阅Atthasālinī.P.415, ↑
  179. Cittasīsena底本误作Cittasīlena。 ↑
  180. 说明(Vibhāvayituṃ)底本bhāvayituṃ误。 ↑
  181. 短(rassa)底本无此字，依暹罗本增补。 ↑
  182. Mil.87;在Papañca-sūdanī,II,p.344,Atthasālinī,p.142.亦引用此文。 ↑
  183. 见底本三七一页。S.III,p.13. ↑
  184. 欲界二善心，即本品说明识蕴处（底本四五二页）所指的欲界八善心中的1.喜俱智相应无行，2.喜俱智相应有行的二心。 ↑
  185. “四禅的”(catukkajjhānikesu)底本catutthajjhānikesu误。十六心，于每一禅有须陀洹道乃至阿罗汉道的四心，五禅中的前四禅共有十六心。 ↑
  186. 欲界的二善心，即欲界八善心中的5.舍俱智相应无行，6.舍俱智相应有行的二心。 ↑
  187. Vibh.p.324f. ↑
  188. Vibh.p.324f. ↑
  189. Vibh.p.326. ↑
  190. 不生(na uppajjanti)底本没有na字，这里的意思是和上面相反的，今据别本增补。 ↑
  191. Vibh.326· ↑
  192. Vibh.p.293；331. ↑
  193. 唯作(kiriyā)见本品解释识蕴中，底本四五六页。 ↑
  194. 义(atthaṃ)兹据异本，底本为ettha。 ↑
  195. Vibh.p.293f. ↑
  196. 下面二句底本漏落，兹据暹罗本补此二句：Dukkhanirodhe nānaṃ atthapaṭisambhidā,Dukkhanirodha-gāminīpaṭipadāya ñāṇaṃ dhammapaṭisambhida. ↑
  197. 已起(nibbattā)底本缺，据他本增补。 ↑
  198. 派素(Phasso)是阳性词，唯达难(Vedanā)是阴性词。派沙(Phassā)是把阳性词误作阴性词，唯达那(Vedano)是把阴性词误作阳性词。底本把后者亦写作Phassa-Vedana是不对的，今据他本改作Phassā-Vedano，因为这里是举它们作为非自性词的例子。 ↑
  199. 指舍利弗、目犍连。 ↑
  200. 详见底本六七二页。 ↑
  201. 23 譬喻品(Opammavagga)，注解说是《法句》的双要品(Yamaka-Vagga)或《中部》的根本五十经中的双要品。 ↑
  202. 24 此等(etāni)底本ekāni误。 ↑
  203. *2 特殊的业处 ↑
  204. 25 关于业处，见前第三品。 ↑
  205. 26 道非道(maggāmagga)底本只有magga，今依他本补。 ↑
  206. 27 于(慧)地诸法(bhūmibhūtesu dhammesu)，底本bhūmīsu tesu mggesu误。 ↑
  207. 28 见底本三四七页。 ↑
  208. 29 下面一段文引自Atthasālinī p.312。 ↑
  209. 30 种净(bhūtappasāda)是眼等的感官，为四大种所造的微细明净的物质，相当于有部所说的胜义根，亦名净色(pasāda-rūpa)，参看底本四五O页。 ↑
  210. 31 例如光是灯火之德能助眼之见色；声是风的德能助耳之闻声等。 ↑
  211. 32 下面一段文引自Atthasālinī p.307略有出入。 ↑
  212. 33 Atthasālinī 310f. ↑
  213. 34 鳄(suṃsumāra)。底本saṃsumāra误。 ↑
  214. 35 见Atthasālinī p.318－323。 ↑
  215. 36 底本二五六页。 ↑
  216. 37 底本Kāyavacīghosa误，应作tāya vaci ghosa。 ↑
  217. 38 Atthasālinī p.326f. ↑
  218. 39 Dhs.§§642,732,865.cf.Asl.327.(Dhs.p.144). ↑
  219. 40 底本Vaḍḍhi;ākārena误，应作Vaḍḍhi-ākārena。 ↑
  220. 41 “色老性”(rūpassa jaratā)底本只jaratā，今依他本补。 ↑
  221. 42 Sn.54lcd. ↑
  222. 43 因为“眠”是属于五盖中的睡眠盖，是心所法而非色法。 ↑
  223. 44 身体等的所以生起力量，是由于风界的作用。 ↑
  224. 45 “九种”：眼、耳、鼻、舌、身、色、声、香、味。 ↑
  225. 46 “十三种”：眼、耳、鼻、舌、身、色、声、香、味、女根、男根、命根、心所依处。 ↑
  226. *2可“识”的。如是依见等四法为四种。（二）次 ↑
  227. 47 指四大种，色、香、味、虚空界、段食等九种。 ↑
  228. 48 Dhs.P.157. ↑
  229. 49 M.I,p.292. ↑
  230. 50 下面的( )内从1至89的数字，特为加入作为八十九心的符号，以便易于联系之用。 ↑
  231. 51 “唯作意界”即八十九心中的第七十心。 ↑
  232. 52 “推度及彼所缘”见底本四五九页。 ↑
  233. 53 见底本四五七页。 ↑
  234. 54 “不定所缘”(aniyatārammaṇaṃ)底本Saniyatārammaṇaṃ误。 ↑
  235. 55 有些阿阇梨主张：八异熟心是过去欲界八善心的异熟果，所以八异熟心中的有行及无行，是以八善心的有行及无行为来因。亦有人主张：是由于强力的业缘等而生起异熟心的无行等的。 ↑
  236. *3那舍俱心是胜如乐 ↑
  237. 56 速行的过程(javana-vīthi)见底本四五九页。 ↑
  238. 57 “唯作”(kiriyā)，是指非善非不善及非异熟心的阿罗汉离业而自由作用的无记心。 ↑
  239. 58 关于转向，见底本四五八页。 ↑
  240. 59 “舍俱无因”(upekkhāsahagatāhetuka)底本upekkhāsah-agatā hetuka误。 ↑
  241. 60 无因异熟意识界，是指八十九心中的第四十、四十一及五十六的三心。 ↑
  242. 61 喜俱无因(Somanassasahagatāhetuka)底本Somanassasahagatā hetuka误。 ↑
  243. 62 见底本五四九页。 ↑
  244. 63 见底本五五O页。 ↑
  245. 64 见底本五四八页。 ↑
  246. *4而起的二唯作识。 ↑
  247. 65 vibh.p.88. ↑
  248. 66 vibh.p.89. ↑
  249. 67 这里的种姓(gotrabhū)是含有遍作(parikamma)，近行(upacāra)，清净(vodana)等的意思。关于这些，可参看底本一三七、三八七页、四O八页、六六九页等。 ↑
  250. 68 底本四五二页。 ↑
  251. 69 M.I,p.293.cf.S.III,p.86. ↑
  252. 70 底本四五二页。 ↑
  253. *5受为无记。它(受)以自性区别则有五种：乐、苦、喜、忧、舍。 ↑
  254. 71 底本四五二页。 ↑
  255. 72 M.I,p.293. ↑
  256. 73 如盲人摸得了象的一部分之相，住着于心，以为这便是象。 ↑
  257. 74 底本四五二页。 ↑
  258. 75 S.III,p.87. ↑
  259. 76 “不论何法”(yevāpanaka)，依Dhs.I,(p.9)，此字是“ya vā pana tasmiṃ samaye aññe pi atthipaṭiccasamuppannā arūpino dhammā kusulā”一句的省略词，这里只取此yevāpanaka(ye vā pana)作为一个术语为此等心所的符号而已。 ↑
  260. 77 Dhammasaṅganī§§1028─1030. ↑
  261. 78 下面的定义说明，参看Atthasālinī p.107f。 ↑
  262. 79 如脱皮的牛，触到任何东西都觉痛苦，如是由触而生受。 ↑
  263. 80 底本第四品一四二页。 ↑
  264. 81 A.II,115；cf.Dhs.§1366. ↑
  265. 82 底本一四二页。 ↑
  266. 83 亲近善人，听闻正法，如理思惟，如法行道为须陀洹支。Saṃyutta V,347。 ↑
  267. 84 如以手取物，以信而取善法；如由财产而得所欲之物，由信而成诸圣法；如由种子而生果实，由信而得涅槃之果。 ↑
  268. 85 如中流的鱼不让流去，念能注意所缘坚定如石。 ↑
  269. *6不使流去的特相。有不忘失的作用。 ↑
  270. 86 “身心不适业状态”(kāyacittākammaññabhāva)底本kāyacittakam maññabhāva误。 ↑
  271. 87 如贼在黑暗中去摸取东西相似。 ↑
  272. 88 “路线”(vīthi)即指前面所说的十四种心的作用中的转向→见→领受→推度→确定→速行→彼所缘等的心的作用的经过。 ↑
  273. 89 底本三一八页。 ↑
  274. 90 因为入禅者的身语意本已清净，不致于犯身语意的三种恶行，所以色界善心不必有离三恶行。 ↑
  275. 91 悲喜是以有情为所缘的，出世间必是以涅槃为所缘，所以没有悲，喜无量。 ↑
  276. 92 因为出世间是常有正语、正业、正命的三支圣道，所以它的离恶行是决定有的，不是像欲界善心的是不定有的。 ↑
  277. 93 Vibh.1,2,5,7,9.cf.M.III,p.l6f. ↑
  278. 94 见底本六一六页。 ↑
  279. 95 见底本四六六页，及本书注解。 ↑
  280. 96 见底本六一四页。 ↑
  281. 97 见底本四五O页。 ↑
  282. 98 见底本四五O页。 ↑
  283. 99 见底本四五O页。 ↑
  284. 100 Vibh.pp.3,13. ↑
  285. 101 Vibh.p.3f. ↑
  286. 102 Vibh.p.4. ↑
  287. 103 底本脱此数句，兹据他本，应于Niyatāpi之后加入kappaṭṭhitikā olārihā, itarā sukhumā 一句。劫住者，是指犯了弒父、弒母、弒阿罗汉、出佛身血，及破和合僧的五逆罪者，堕无间地狱，生存一劫之人。 ↑
  288. 104 二因的，是指欲界八善心中的智不相应的四心(三、四、七、八)相应的受；三因的，是智相应的四心（一、二、五、六）相应的受。 ↑
  289. 105 乐(sukhā)底本Sukhumā误。 ↑
  290. 106 Vibh.p.4. ↑
  291. 107 不同分(Visabhāgato)底本Sabhāgato误。 ↑
  292. 108 S.I,206；Jāt.Ⅳ,496；KV.XIV,2；Mil.I,63. ↑
  293. 109 Dhs.p.l. ↑
  294. 110 D.III.288(II). ↑
  295. 111 Dhs.§1292.etc. ↑
  296. 112 D.II,120. ↑
  297. 113 A.Ⅳ,186.etc. ↑
  298. 114 A.Ⅳ,47f. ↑
  299. 115 A.Ⅳ,181f. ↑
  300. 116 cf.S.III,87. ↑
  301. 117 Dhs.§556. ↑
  302. 118 《毒蛇喻》(Āsīvisūpamo)S.Ⅳ,p.172f.《杂阿含》一一七二经（大正二·三一三b）《增一阿含》卷二三（大正二·六六九c）。 ↑
  303. 119 《重担经》(Bhāra-sutta)S.III,p.25f. 《杂阿含》七三经（大正二·一九a）《增一阿含》卷一七（大正二·六三七c）。 ↑
  304. 120 《说食经》(Khajjanīya-pariyāya)S.III,p.87f.《杂阿含》四六经（大正二·一一c）。 ↑
  305. 121 《阎摩迦经》(Yamaka-sutta──双经)S.III,p.114f《杂阿含》一O四经（大正二·三一b）。 ↑
  306. 122 以下五喻，见S.III,p.140f；p.141；p.142.《杂阿含》二六五经（大正二·六八c），《五阴譬喻经》（大正二·五O一），《水沫所漂经》（大正二·五O一）。 ↑
  307. 1 “梵苏天”(Vāsu-deva)cf.,Jāt.IV,82. ↑
  308. 2 A.III,43. ↑
  309. 3 “南路”(Dakkhiṇāpatha)──即今名“德干”(Decan)。 ↑
  310. 4 M.I,494. ↑
  311. 5 底本四四四页。 ↑
  312. 6 底本四七六页。 ↑
  313. 7 M.I,p.III；III,p.285；S.IV,67,87. ↑
  314. 8 参看底本四五二页。一百二十一心，是出世间的八心配合五禅而开为四十心，加世间心八十一，成为一百二十一。 ↑
  315. *1 的区别。因所依和行道的不同，故有无数的区别。色 ↑
  316. 9 细色，可参看底本四五O页。 ↑
  317. *2 令色生起。不是从事创作，只是 ↑
  318. 10 S.IV,175,《杂阿含》一一七二经（大正二·三一三c）可资参考。 ↑
  319. 11 六动物：蛇、鳄、鸟、犬、野干、猿。S.IV,198f.《杂阿含》一一七一经（大正二·三一三a）为狗、鸟、毒蛇、野干、失收摩罗(suṃsumāra──鳄)、猕猴。 ↑
  320. 12 M.III,239. ↑
  321. 13 见底本四四四页，四五五页，四六一页。 ↑
  322. 14 底本四七六页。 ↑
  323. 15 空无边处(ākāsānañcāyatana)底本ākāsancāyatana误。 ↑
  324. 16 S.II,150. ↑
  325. 17 S.II,151；D.III,215；A.III,447. ↑
  326. 18 S.II,152；D.III,215；A.III,447. ↑
  327. 19 Vibh.85. ↑
  328. 20 S.II,153. ↑
  329. 21 A.I,4；III,338；Vibh.85. ↑
  330. 22 S.II,154. ↑
  331. 23 D.III,247；M.III,239；S.II,248；III,231,234. ↑
  332. 24 Dhs.§§1085,1086；1434,1439. ↑
  333. 25 A.I,22；V.33,37；cf.S.II,140f. ↑
  334. 26 Vibh.p.86. ↑
  335. 27 Vibh.p.86. ↑
  336. 28 Vibh.p.86. ↑
  337. 29 关于意界、意识界等，参考底本四五七页。 ↑
  338. 30 底本第十七品，五三二页 ↑
  339. 31 五门转向的意界是眼识界等的先驱，领受意界是眼识界等的随从者。 ↑
  340. 1 底本四八一页。 ↑
  341. 2 底本四四四页，四四六页。 ↑
  342. 3 Tikapaṭṭhāna I,p.5. ↑
  343. 4 行动(ākappa)底本ākuppa误。 ↑
  344. 5 中庸的行相(majjhattākāra)底本majjhattāra误。 ↑
  345. 6 Pṭs.I,118. ↑
  346. 7 堕肯(dukkhaṃ)，堕(du)，肯(khaṃ)，堕补多(dupputto)。 ↑
  347. 8 集(samudaya)，三(saṃ)，三曼格摩(samāgamo)，三妹等(sametan)，邬(U)，邬本能(uppannaṃ)，邬地等(uditan)，阿耶(aya)。saṃ+U+aya = Samudaya。苦之集(dukkha-samudaya)。 ↑
  348. 9 灭(nirodha)，呢(ni)，罗达(rodha)，苦之灭(dukkha-nirodha)。 ↑
  349. 10 S.V.433,etc. ↑
  350. 11 S.V.435. ↑
  351. 12 此等(etesaṃ)，底本ekesaṃ误。 ↑
  352. 13 S.V.433. ↑
  353. 14 S.V.431. ↑
  354. 15 S.V.430. ↑
  355. 16 Dhp.224. ↑
  356. 17 所出不明 。 ↑
  357. 18 Sn.885. ↑
  358. 19 Sn.884. ↑
  359. 20 Vibh.112. ↑
  360. 21 cf.S.V.p.428. ↑
  361. 22 S.V.428.《杂阿含》四一八经（大正二•一 一O c）。 ↑
  362. 23 D.II,305；M.III,249；Pṭs.I,37；Vibh.99. ↑
  363. 24 D.II,308；M.III,205f；Pṭs.I,39；Vibh.101. ↑
  364. 25 D.II,310；M.III,251；Pṭs.I,40；Vibh.103. ↑
  365. 26 D.II,311；M.III,251；Pṭs.I,40；Vibh.104. ↑
  366. 27 D.I,81,etc. ↑
  367. 28 A.I,206. ↑
  368. 29 Dhātu-kathā l5. ↑
  369. 30 V.I,93. ↑
  370. 31 M.III,123. ↑
  371. 32 A.III,152. ↑
  372. 33 M.II,103. ↑
  373. 34 Vibh.99f. ↑
  374. 35 《贤愚经》(Bālapaṇḍita-sutta)M.III,163f(No.129)；cf.D.II,305f,《中阿含》一九九痴慧地经（大正一•七五九）。 ↑
  375. *1 有情为两山研成 ↑
  376. 36 Dhātu-kathā 15. ↑
  377. 37 Suttanipāta 576. ↑
  378. 38 末摩(mamma)是正穴。刺到末摩(Vitujjamāna mammānaṃ)底本写作Vitujjamānadhammānaṃ，今据他本。 ↑
  379. 39 不幸的状态(anatthabhāva)底本anattabhāva误。 ↑
  380. 40 爱别离(piyavippayogo)底本viya vippayogo误。 ↑
  381. 41 Vibh.p.l01；M.III,p.250. ↑
  382. 42 底本etena vijjati误，应作ete na vijjati. ↑
  383. 43 薪(indhana)底本indana误。 ↑
  384. 44 释前底本四九八页的四谛中的经文。 ↑
  385. 45 见底本五六七页。 ↑
  386. 46 Dhp.338颂。 ↑
  387. 47 狮子被射击之时，是不顾弓矢而直扑射手的。 ↑
  388. 48 如果人以杖石等打狗，而狗不知去咬人，却怒咬杖石等。 ↑
  389. 49 S.IV.p.2. ↑
  390. *2 说，若无涅槃， ↑
  391. 50 底本abhāvā sambhavato应作abhāvāsambhavato. ↑
  392. 51 S.IV.p.251. ↑
  393. 52 底本漏落了这些句子：Saṅkhatalakkhaṇattā yeva ca saṅkhatapariyāpānnaṃ,Saṅkhatapariyāpannattā rāgādihi aggihi ādittaṃ ādittattā dukkhan cā ti pi apajjati，兹据他本补入。 ↑
  394. 53 获得故(pattabhato)底本vattabhato。 ↑
  395. 54 底本bhavāto应作bhāvato。 ↑
  396. 55 Itv.p.37；Ud.p.80. ↑
  397. 56 cf.S.V.431f. ↑
  398. 57 S.V.p.437. ↑
  399. 58 见底本六七二页。 ↑
  400. 59 初因(padhāna)梵文pradhāna(胜)同，底本padāna误。 ↑
  401. 60 如阿罗逻仙人及郁陀迦仙人，以无色界为理想境界；如耆那教主张世界之顶－－非想非非想处为解脱境界。 ↑
  402. 61 三十六爱行，即十二处各有欲爱、有爱、无有爱为三十六。Vibh.392,396。 ↑
  403. 62 即出离寻、不害寻、不瞋恚寻。见D.III,P.215。 ↑
  404. 63 A.II,141. ↑
  405. 64 cf.A.I,114. ↑
  406. 65 精进神足(Viriyiddhipāda)，底本无，依暹罗本增。 ↑
  407. *3 的方法；毒树、树根、树根的断绝、断绝树根的方法；怖畏 ↑
  408. 66 S.II,53；III,22. ↑
  409. 67 即色、受、想、行、识。 ↑
  410. 68 M.I,p.301.参考《中阿含》二一O经（大正一•七八八c）。 ↑
  411. 69 以位格(bhummena)。 ↑
  412. 70 依作格(karanavasena)。 ↑
  413. 71 瞻波伽(Campaka)(金色花)，底本Campatha误。 ↑
  414. 72 底本pariyāhananavasena误，应作pariyāhananarasena。 ↑
  415. 73 S.V,454.参考《杂阿含》四O五经（大正二•一O八b）。 ↑
  416. 74 底本duravagāhattena误，应作duravagāhatthena。 ↑
  417. 75 底本pāmojjattāya误，应作pāmojjatthāya。 ↑
  418. 1 底本四四三页。 ↑
  419. 2 S.II,p.l. ↑
  420. 3 S.II,26. ↑
  421. 4 缘起(paticcasamuppādo)底本paṭiccamuppādo误。 ↑
  422. 5 S.II,25f. ↑
  423. 6 Vin.I,p.2. ↑
  424. 7 S.V.p.l2；p.l3. ↑
  425. 8 S.V.p.l2. ↑
  426. 9 S.II,17；III,135. ↑
  427. 10 D.II,55；S.II,92. ↑
  428. 11 底本五八三页 。 ↑
  429. 12 S.II,72. ↑
  430. 13 S.II,p.l. ↑
  431. 14 cf.D.II,p.57ff. ↑
  432. 15 pacceti=paṭiī；pacceti it=paṭicca. ↑
  433. 16 Dhp.194. ↑
  434. 17 S.II,20. ↑
  435. 18 分别论者(Vibhajjavādī)是指锡兰上座部的大寺派。 ↑
  436. 19 大法教(Mahāpadesa)，可参A.II,p.167f；D.II,p.123ff. ↑
  437. 20 M.I,261；S.II,p.12. ↑
  438. 21 M.I,266. ↑
  439. 22 M.I,261f. ↑
  440. 23 依锡兰字体本加下面几句：Avijjāpaccayā,bhante,sankhārā,evaṃ no ettha hoti:avijjāpaccayā sankhārāti. ↑
  441. 24 M.II,161；S.II,11f. ↑
  442. 25 D.II,30；S.II,5. ↑
  443. 26 依注解，食、爱、受、触、六入、名色、识，为现在世，行及无明为过去世。 ↑
  444. 27 cf.M.I,p.55. ↑
  445. 28 A.V.p.113. ↑
  446. 29 A.V.p.116. ↑
  447. 30 S.II,p.31. ↑
  448. 31 S.II,p.84. ↑
  449. 32 S.II,p.23f. ↑
  450. 33 身、语、心行三种(kāyavacīcitta saṅkhārā tayo)底本漏落这一句。 ↑
  451. 34 D.II,157；S.I,158. ↑
  452. 35 S.II,p.82. ↑
  453. 36 A.I,p.112. ↑
  454. 37 M.I,p.302. ↑
  455. 38 倾向故为名(namatī ti nāmaṃ)可坏故为色(ruppatī ti rūpaṃ)来者伸展及扩大的引导故为处(āye tanoti āyatañ ca nayatī ti āyatanaṃ)。 ↑
  456. 39 或依破坏于生住二种故为苦(uppādaṭṭhitivasena vā dvidhā khaṇatī ti pi dukkhaṃ)。 ↑
  457. 40 底本四九九页。 ↑
  458. 41 关于有行、无行，见底本四五三页。 ↑
  459. 42 有因、无因(Sahetukāhetuka)。有因，即有贪、瞋、痴三不善根及无贪、无瞋、无痴三善根。无因，即无此等任何的一种。有十五异熟无记心及三种唯作无记心的十八心为无因。在十二种不善心中的痴根相应的二心为一因。其它十种不善心及欲界智不相应的十二善心的二十二心为二因。十二欲界智相应善心及上二界与出世间三十五心的四十七心为三因。可参考底本四五二页及《摄阿毗达摩议论》第三品。 ↑
  460. 43 种净──指眼等五根。底本四四四页。 ↑
  461. 44 到达、不到达、非二(Sampattāsampatta-nabhaya)底本Sampattāsampattatobhaya误。参看底本四四五页。 ↑
  462. 45 S.IV.p.206. ↑
  463. 46 Dhammasaṅganī 1162,Vibhanga p.362. ↑
  464. 47 底本五二六页。 ↑
  465. 48 八欲界善思，即八欲界善心相应的思。十二不善思及五色界善思亦然。 ↑
  466. *1 掉举思 ↑
  467. 49 S.II,82.引文和原文有出入，见底本五三二页注。 ↑
  468. 50 Tikapaṭṭhāna I,p.1. ↑
  469. 51 Vin.I,40. ↑
  470. 52 Dhs.§1053(p.188). ↑
  471. 53 离婆多(Revata)等。 ↑
  472. 54 Tikapaṭṭhāna,p.1. ↑
  473. 55 Tikapaṭṭhāna,p.1. ↑
  474. 56 Tika.I,p.1f. ↑
  475. 57 Tika.I,p.2. ↑
  476. 58 Tika.I,p.2. ↑
  477. 59 Tika.I,p.2. ↑
  478. 60 见底本四四九页。 ↑
  479. 61 世的无间性(addhānantara)底本atthānantara，兹取Tika.上的同文的一个字。依底本则应译为事自的或义的无间性。 ↑
  480. 62 Tika.I,p.160.此文非时无间。 ↑
  481. 63 Tika.I,p.3. ↑
  482. 64 Tika.I,p.3. ↑
  483. 65 Tika.I,p.4. ↑
  484. 66 Tika.II,p.165. ↑
  485. 67 尊重种姓，是须陀洹,参见底本六七二页。 ↑
  486. 68 尊重清白心，是斯陀含及阿那含。 ↑
  487. 69 Tika.I,p.4. ↑
  488. 70 Tika.I,p.4. ↑
  489. 71 Tika.I,p.4. ↑
  490. 72 本性(pakata)有准备、所造、及自然等义。 ↑
  491. 73 Tika.II,p.165. ↑
  492. 74 Tika.I,p.4f. ↑
  493. 75 Tika.I,p.5. ↑
  494. 76 Tika.II,p.173. ↑
  495. 77 Tika.I,p.5. ↑
  496. 78 Tika.II,p.174. ↑
  497. 79 Tika.I,p.5f. ↑
  498. 80 Tika.I,p.175. ↑
  499. 81 即不善异熟无因五识中与身识俱的苦受，及善异熟无因五识中与身识俱的乐受。 ↑
  500. 82 七禅支：寻、伺、喜(pīti)，一境性、喜(Somanassa)忧、舍，参考Tika.I,p.51；Abhidhammattha-saṅgaha VII,p.33. ↑
  501. 83 Tika.I,p.6. ↑
  502. 84 Tika.II,176. ↑
  503. 85 十二道支：正见、正思惟、正语、正业、正命、正精进、正念、正定、邪见、邪思惟、邪精进、邪定。参考Tika.I,p.52；Abhidhammattha saṅgaha VII,p.33. ↑
  504. 86 Tika.I,p.6. ↑
  505. 87 Tika.II,p.176. ↑
  506. 88 Tika.I,p.6. ↑
  507. 89 Tika.II,p.176. ↑
  508. 90 Tika.II,p.176. ↑
  509. 91 所依(vatthu)这里当指五根及心所依。 ↑
  510. 92 Tika.II,p.177. ↑
  511. 93 对于眼识(cakkhuviññāṇassa)，底本漏落cakkhu一字。 ↑
  512. 94 Tika.I,p.6. ↑
  513. 95 Tika.II,p.177. ↑
  514. 96 cf.Tika.II,p.178f. ↑
  515. 97 cf.Tika.II,p.177f. ↑
  516. 98 Tika.I,p.6. ↑
  517. 99 Tika.I,p.7. ↑
  518. *2 则由所缘缘(为缘)； ↑
  519. 100 cf.A.II,p.87. ↑
  520. 101 cf.S.V.p.91. ↑
  521. 102 S.II,p.84.参考底本五二六页。 ↑
  522. 103 M.I,p.55. ↑
  523. 104 cf.S.II.p.82. ↑
  524. 105 尼婆(nimba)，即margosa，是一种树，味苦可做药。 ↑
  525. 106 牛毛、羊毛所集之处是吉祥草生起的缘，角(笛)是音的缘，酪、胡麻、麦粉、砂糖是香草的缘等。 ↑
  526. 107 Dhs.p.89,91,92,95,96. ↑
  527. 108 Dhs.p.97. ↑
  528. 109 Dhs.p.117f.p.119. ↑
  529. 110 Dhs.p.97f. ↑
  530. 111 领受作用(sampaṭicchanakiccaṃ)底本sampapaṭicchan-akiccaṃ误。 ↑
  531. 112 底本Aniyatadvārāmmaṇaṃ误，应作Aniyatadvārārammaṇaṃ。 ↑
  532. 113 门(dvāra)底本无此字，今依暹罗本加入。 ↑
  533. 114 在欲界诸天(kāmāvacaradevesu)，底本只有在诸天，今据暹罗本加入欲界。 ↑
  534. 115 适合结生(anurūpā-patisandhi)，底本arupāpaṭisandhi误。 ↑
  535. 116 M.III,p.164. ↑
  536. 117 M.III,p.I71. ↑
  537. 118 支那(cīna)即中国，苏摩罗(somāra)不知何处？ ↑
  538. 119 Tikapaṭṭhāna I,p.5；II,p.167；p.169. ↑
  539. 120 即九有情居中，除一无想有情，故只有八种。 ↑
  540. 121 所依十法(vatthudasaka)为地、水、火、风、色、香、味、食素、命根、心所依的十法。身十法(kāyadasaka)即前十法中，除去最后的心所依而易之以身净(kāyapasāda)(即身根)。性十法(bhāvadasaka)即上面十法中的前九法而加一女根或男根。 ↑
  541. 122 羊毫(jāti-uṇṇā)，据注疏说是雪山的善种的羊而生下仅有一天的小羊的毛。 ↑
  542. 123 底本satta ti ukkaṃ satotha rūpāni误，应改为sattati ukkaṃsato tharūpāni。 ↑
  543. 124 眼十法(cakkhu dasaka)，即前面的所依十法中除心所依而易之以眼净。如是耳十法，鼻十法，舌十法等准此可知。命九法(jivitanavaka)即地、水、火、风、色、香、味、食素、命根。 ↑
  544. 125 食素(ojā)为段食的元素，或滋养素。 ↑
  545. 126 因为生盲、生聋、无鼻、无性者，缺乏眼、耳、鼻、性的四十法，所以只有三十色。对于缺乏一或二等，应该增减的色可知。 ↑
  546. 127 底本sattānaṃ误，应作satthānaṃ。 ↑
  547. 128 底本kammasaṅkhāran ativisayādi误，应改为kamma-saṅkhāranativisayādi。 ↑
  548. 129 Dhs.§431(p.87)；vibh.p.187. ↑
  549. 130 底本phālavahā应改为phalāvahā。 ↑
  550. 131 底本kāmabhavesu gatiyaṃ误，应改为kāmabhave sugatiyaṃ。 ↑
  551. 132 五异熟识为善异熟的眼识、耳识、领受心、二推度心。 ↑
  552. 133 八小异熟识为不善异熟的眼等五识、领受心、推度心、彼所缘心。 ↑
  553. 134 十六善异熟识为欲界善异熟的八无因心及八有因心。 ↑
  554. 135 十异熟识为五色界异熟心及善异熟的眼识、耳识、领受心、二推度心。 ↑
  555. 136 非福行(apuññābhisaṅkhāro)底本puññābhisaṅkhāro误。 ↑
  556. 137 四异熟识为不善异熟的眼识、耳识、领受心、推度心。 ↑
  557. 138 此偈见前底本五五六页。 ↑
  558. 139 底本四四三页(第十四品)。 ↑
  559. 140 相续要目(santati-sīsa)等于色聚(rūpa-kalāpa)。 ↑
  560. 141 色色(rūparūpa)见底本四五一页。 ↑
  561. 142 因为所依十法与身十法中的地、水、火、风、色、香、味、食素、命的九法是同的，所以说除去重复的。 ↑
  562. 143 底本paripuṇṇāyatanaṃ误，应作paripuṇṇakāyatanānaṃ。 ↑
  563. 144 六色相续要目(rūpasantatisīsacch akkato)底本cakkato误。 ↑
  564. 145 单纯八法(suddhaṭṭhaka)即地、水、火、风、色、香、味、食素的八种要素。 ↑
  565. 146 声九法(saddanavaka)即单纯八法而加一声。 ↑
  566. 147 前底本五五三页。 ↑
  567. 148 九十七法(sattanavuti-dhammā)，然而依据Sammohavinodanī p.171.一段同样的文则用八十一法(ekāsiti dhammā)。依本文的前后相关来看，用八十一法似乎比较合理。 ↑
  568. 149 见底本六一三页。 ↑
  569. 150 Dhs.§1522(p.5). ↑
  570. 151 Vibh.p.144. ↑
  571. *3 六种为缘。除了五识，所依色对于其余的意处，但于转起不于结，由依止、前生、不相应、有、不离去缘的五种为缘。如是 ↑
  572. 152 二十二世间异熟，即欲界无因不善异熟的意界、意识界二种，无因善异熟的意界及二意识界三种，欲界有因善异熟八种，色界异熟五种，无色界异熟四种，共二十二种。 ↑
  573. 153 Vibh.p.136. ↑
  574. 154 底本Pan’ekāyatanappabhavo误，应改为panekāyatanappabhavo。 ↑
  575. 156 只由所缘缘(ārammanapaccayamatten’eva)。底本ārammaṇapaccayam atten’eva误。 ↑
  576. 157 Vibh.p.136；S.II,p.3. ↑
  577. 158 三地的(tebhūmika)，底本tesaṃ ete bhūmika，今依他本。 ↑
  578. 159 Vibh.380,365. ↑
  579. 160 戒(sīla)是戒法，禁(vata)是誓愿的意思。 ↑
  580. 161 Dhs.p.212；Vibh.p.375. ↑
  581. 162 Dhs.p.212；Vibh.p.375. ↑
  582. 163 Dhs.p.212；Vibh.p.375. ↑
  583. 164 Dhs.p.212；Vibh.p.375. ↑
  584. 165 底本sā’ssatan ti今依锡兰本sā’ssa ditthi。 ↑
  585. 166 Vibh.p.137. ↑
  586. 167 Dha.p.194颂。 ↑
  587. 168 Vibh.p.137. ↑
  588. 169 关于十三思等，参考底本五三O页。 ↑
  589. 170 Vibh.p.137. ↑
  590. 171 底本saññā va taṃ兹依注疏(Tikā)saññāvantānaṃ puggalānaṃ。 ↑
  591. 172 见前底本五三O页。 ↑
  592. 173 Vibh.p.135. ↑
  593. 174 见底本四九八页以下。 ↑
  594. 175 M.III,p.203. ↑
  595. 176 底本aviditādini应改为aviditādīṃ。 ↑
  596. 177 苦(dukkha)底本无此字，据前文看应有此字。 ↑
  597. 178 M.III,203；I,55. ↑
  598. 179 Sn.767颂。 ↑
  599. 180 Dhp.215颂。 ↑
  600. 181 S.III,3. ↑
  601. 182 S.III,85. ↑
  602. 183 五前兆(pañca pubhanimittāni)*4一、花鬘萎悴，二、衣服垢腻，三、两胁汗出，四、身失威光，五、不乐天座。*4 (pañca pubbanimittāni) ↑
  603. 184 M.III,163. ↑
  604. 185 S.II,4,12,17. ↑
  605. 186 十二种，即指十二缘起支。 ↑
  606. 187 底本此字为sakuppatti，是自生起之意，今依注解作一时生起(sahuppatti)──是说诸蕴一时生起之意。 ↑
  607. 188 Pṭs.I,p.52. ↑
  608. 189 Pṭs.I,p.52. ↑
  609. 190 Pṭs.I,p.52. ↑
  610. 191 Pṭs.I,p.52. ↑
  611. 192 自我转生的见(attasankantidassana)，底本attasankan ti dassan是错的。 ↑
  612. 193 D.II,p.55. ↑
  613. 194 Vibh.p.293. ↑
  614. 195 Vibh.p.293. ↑
  615. 196 不转生(asankanti)，底本sankanti误。 ↑
  616. 197 种种法理(nānānaya)，底本nānāya误。 ↑
  617. 198 底本yatthi应作pyatthi。 ↑
  618. 199 D.II,p.55. ↑
  619. 200 如俱罗鸟巢的线球(guḷāguṭthikajātā)相当于旧译的“乱丝”。俱罗(guḷā)是一种鸟的名字，它的巢是做得特别结缠的。guṇṭhikā是线球，所以这里作这样译。们义草(muñja)，波罗波草(pabbaja)。 ↑
  620. 201 种种的缘相(paccayākārappabhede)，底本paccayā kārappabhede误。 ↑
  621. 见底本四四三页。 ↑
  622. 见第一品，底本十五页以下。 ↑
  623. 底本Cittasīlena误，应改Cīttasisena。 ↑
  624. 第三品至第十一品。 ↑
  625. 5 见底本第四四三页。 ↑
  626. 6 色无色界(rūpārūpāvacara)，底本rūpā arūpāvacara分开误。 ↑
  627. 7 见底本三五一页以下。 ↑
  628. 8 关于业等起的色等，参考底本三六六页、六一四页、六二三页。 ↑
  629. 9 关于身十法等，参考底本五五二页。 ↑
  630. 10 二十四部分，即于三十二身分中除去下面所说的汗、泪、唾、涕、胃物、粪、脓、尿的八种。关于三十二身分，参考底本二四九页及三五三页。 ↑
  631. 11 十行相，参考底本三六三页。即火界的四部分：及风界的六部分。 ↑
  632. 12 四十二行相，即三十二身分及火界与风界的十行相。 ↑
  633. 13 参考第十四品，底本四四五页。 ↑
  634. *1 有十界半为“色”；有七界半为“名”。 ↑
  635. 14 关于完色、色色，参考底本四五O页。 ↑
  636. 15 关于相、变化、区划，参考底本四五一页。 ↑
  637. 16 迦答迦(kataka)是胡桃的一种，其核子可以洗水缸清水。 ↑
  638. 17 参考底本一五三页。 ↑
  639. 18 M.I,p.190. ↑
  640. 19 S.I,p.135.cf.KV.p.66；MNd.p.439；Mil.p.28《杂阿含》一二O二经（大正二•三二七b）。 ↑
  641. 20 It.p.24(11,12). ↑
  642. 21 说明(Vibhāvetabbaṃ)底本bbāvetabbaṃ，今依他本。 ↑
  643. 22 从耳(sotato)底本so tato分开误。 ↑
  644. 23 转起(pavattituṃ)底本pavattesu误。 ↑
  645. 1 M.I,p.111. ↑
  646. 2 M.I,p.8.《中阿含》一O经（大正一•四三二a）。 ↑
  647. 3 M.I,p.8.《中阿含》一O经（大正一•四三二a）。 ↑
  648. 4 M.I,p.8.《中阿含》一O经（大正一•四三二a）。 ↑
  649. 5 Pṭs.I,p.52. ↑
  650. *1 的机会。如是由业的造作机会，彼异熟名为“生起”。 ↑
  651. *2 这是他的知遍知。 ↑
  652. 6 八种疑惑，即对（一）佛、（二）法、（三）僧、（四）学、（五）前际、（六）后际、（七）前后际、（八）此缘性缘生法的八种而疑惑。可参考Dhs.p.183。 ↑
  653. 7 六十二恶见，可参考D.I,p.36ff. ↑
  654. 8 Pṭs.I,51f. ↑
  655. 9 Pṭs.II,p.62f. ↑
  656. 1 聚思惟，在底本六O七页以下说明。 ↑
  657. 2 关于光明等，见底本六三三页以下。 ↑
  658. 3 Pṭs.I,p.87. ↑
  659. 4 关于生灭随观，见底本六二九页以下及六三九页以下。 ↑
  660. 5 关于坏随观，见底本六四O页以下。 ↑
  661. 6 此文见前底本六O六页。 ↑
  662. 7 Pṭs.I,p.53f. ↑
  663. 8 Pṭs.I,p.5f. ↑
  664. 9 Pṭs.I,p.53. ↑
  665. 10 四内等二法，即内外、粗细、劣胜、远近的四种二法。 ↑
  666. 11 Pṭs.I,p.54. ↑
  667. 12《师子喻经》(Sīhopamasutta)S.III,p.84f. ↑
  668. 13 V.I,p.l3；S.III,p.66. ↑
  669. 14 Pṭs.I,p.53. ↑
  670. 15 Pṭs.II,p.238. ↑
  671. 16 Pṭs.II,p.238. ↑
  672. 17 参考底本一二七页。 ↑
  673. 18 A.I,p.l0.cf.KV.p.205.《本事经》一·六O（大正一七·六七二c）。 ↑
  674. 19 Tika.I,p.5. ↑
  675. 20 Tika.I,p.5. ↑
  676. 21 见底本五四五页以下。 ↑
  677. *1 在后龄的三十三年 ↑
  678. *2 “踏地”──是另一足再 ↑
  679. 22 底本漏落这样一段文：yā ca anattānupassanā yā ca suññatānupassana ime dhammā ekatthā vyañjanam eva nānan,今据他本增补。 ↑
  680. 23 见底本六O四页以下。 ↑
  681. 24 见底本六九四页以下。 ↑
  682. 25 Pṭs.I,p.54. ↑
  683. 26 Pṭs.I,p.54. ↑
  684. 27 Pṭs.I,p.55f. ↑
  685. 28 五相：即无明、渴爱、业、食四法的有为相以及色的生起相。 ↑
  686. 29 Pṭs.I,p.56. ↑
  687. *3 由无明等集 ↑
  688. *4 由无明等灭 ↑
  689. 30 Pṭs.II,p.l00f. ↑
  690. 31 四支黑暗，即指一为黑月分的布萨日，二为密云所蔽，三为夜分，四为密林之中。 ↑
  691. 32 上面的二偈是引自Dhp.373－374。 ↑
  692. 33 见底本六二八页。 ↑
  693. 1 S.IV,p.1；S.III,22. ↑
  694. 2 S.IV,p.1；S.III,22. ↑
  695. 3 Pṭs.I,p.57f. ↑
  696. 4 底本在衰灭之后尚有怖畏(bhayat)一字，其它的本子则无此字，故今亦略去。 ↑
  697. 5 Dhp.170颂。 ↑
  698. 6 Pṭs.II,p.63. ↑
  699. 7 十一种火，即一贪，二瞋，三痴，四生，五老，六死，七愁，八悲，九苦，十忧，十一恼。 ↑
  700. 8 Pṭs.I,p.59f. ↑
  701. 9 Pṭs.I,p.84；Dhs.p.224；Vibh.p.421. ↑
  702. 10 七大湖，即Anotattā, Sīhapapātā, Raṭhakārā, Kaṇṇamuṇdā, Kuṇālā, Chaddantā, Mandākinī。cf.A.IV,p.l01。 ↑
  703. 11 七处平满(sattapatiṭṭho)，是七处能着地的意思。七处即指四肢，鼻，尾和阴茎。 ↑
  704. 12 cf.Jāt.V,37. ↑
  705. 13 Pṭs.II,p.63. ↑
  706. 14 罗睺(Rāhu)据说是吞月的恶魔。 ↑
  707. 15 剎那的(khaṇikato)底本无此字，兹据暹罗本增补。 ↑
  708. 16 Pṭs.II,p.63. ↑
  709. 17 S.II,p.72. ↑
  710. 18 不见(na passati)底本仅用passati(见)，兹据别本改正。 ↑
  711. 19 不见他人的我(Passati, na parassa attānaṃ)底本无此句，兹依暹罗本增补。 ↑
  712. 20 Cullaniddesa 278f. ↑
  713. 21 Cullaniddesa 278f,p.279. ↑
  714. 22 Cullaniddesa 278f,p.280；cf.Cnd.p.251. ↑
  715. 23 Mnd.p.277；cf.Pṭs.II,p.238. ↑
  716. 24 这段文原注说引自小义释二七八页，但文句有出入。 ↑
  717. 25 Sn.1119颂。 ↑
  718. 26 Pṭs.II,p.48. ↑
  719. 27 Pṭs.II,p.48. ↑
  720. 28 Pṭs.II,p.58. ↑
  721. 29 Dhs.510；p.70－71. ↑
  722. 30 Pṭs.II,p.67. ↑
  723. 31 无相(animitto)底本nimitto误。 ↑
  724. 32 Pṭs.II,p.68. ↑
  725. 33 此句见底本六五七页。 ↑
  726. 34 其它七处，是除了须陀洹向的其余三向四果。 ↑
  727. 35 一切处，是指四向四果。 ↑
  728. 36 六处，是除须陀洹向及阿罗汉果的其余三向三果。 ↑
  729. 37 Pṭs.II,p.53. ↑
  730. 38 Pṭs.II,p.23. ↑
  731. 39 Pṭs.II,p.52. ↑
  732. 40 Pṭs.I,p.60f. ↑
  733. 41 Pṭs.I,p.61. ↑
  734. 42 Pṭs.II,p.64. ↑
  735. 43 热带地方有一种大蝙蝠是吃花与果的。 ↑
  736. 44 见底本六五二页以下。 ↑
  737. 45 见底本六四七页同语的注。 ↑
  738. 46 见底本六五六页。 ↑
  739. 47 Sn.810,《义足经》卷上（大正四·一七九a）。 ↑
  740. 48 是Tipiṭaka－Cūlanāgatthera的主张。 ↑
  741. 49 是Moravāpãvāsi－Mahādattatthera的主张。 ↑
  742. 50 是Tipiṭaka－Cūlābhayatthera的主张。 ↑
  743. 51 即第二禅的伺、喜、乐、一境性的四支，第三禅的喜、乐、一境性的三支，第四禅的乐、一境性的二支。 ↑
  744. 52 七道支，即从八正道支除去正思惟一支。因为正思惟属于寻，从第二禅以上便没有寻了。 ↑
  745. 53 六觉支，即从七觉支除去喜觉支。因为第四禅已经没有喜了。 ↑
  746. 54 上面这两句底本漏落，暹罗字体本则增加这样的句子：Sammasitasamāpa-ttisadiso ty’ attho, Sace pana kāmāvacaradhamme sammasati paṭhamajjhāniko va hoti在Aṭṭhasalinī p.228；Pṭs.A.I,p.195等处的同样的文中也有这两句，所以增补。 ↑
  747. 55 《教诫难陀经》(Nandakovādasutta)M.III,p.270f.(M.146)。《杂阿含》二七六经（大正二·七三c以下）。 ↑
  748. 56 见底本六五八页。 ↑
  749. 57 关于有分等参考底本四五八页以下。 ↑
  750. 58 M.III,p.220. ↑
  751. 59 M.I,p.139. ↑
  752. 60 S.II,p.124. ↑
  753. 61 D.I,p.65. ↑
  754. 62 D.III,p.288. ↑
  755. 63 Pṭs.II,p.64. ↑
  756. 64 以二名(dvīhi nāmehi)，底本与锡兰本相同，但暹罗本和注解等都是以三名(tīhi nāmehi)(即随顺、种姓、净白)。今译依然是根据底本的。 ↑
  757. 65 Tikapaṭṭhāna II,p.159. ↑
  758. 66 M.I,p.147. ↑
  759. 1 Pṭs.I,p.66. ↑
  760. 2 优萨婆(usabha)，依注释说：一优萨婆为二十杖，一杖等于四肘，八优萨婆等于六百四十肘。 ↑
  761. 3 七圣财，即信、戒、惭、愧、闻、舍、慧财。 ↑
  762. 4 第一智(paṭhamañāṇaṃ)是根据暹罗本译，但底本和锡兰本都用paṭhamaggañāṇaṃ,则应译为第一最胜智。 ↑
  763. 5 Sn.226颂。 ↑
  764. 6 A.II,p.149. ↑
  765. 7 M.I,p.9l. ↑
  766. 8 见底本六七二页。 ↑
  767. 9 见底本三七八页。 ↑
  768. 10 Vibh.p.223. ↑
  769. 11 Vibh.p.216. ↑
  770. 12 十四种：一、安般，二、威仪，三、四正知，四、厌恶作意，五、界作意，六至十四、九种墓节。参考底本二四O页及南传《中部》经典第十念处经(普慧大藏经刊行会译印南传大藏经中部经典一，第十念处经四二至四三页)。 ↑
  771. 13 九种：一、乐受，二、苦受，三、不苦不乐受，四、有物染的乐受，五、无物染的乐受，六、有物染的苦受，七、无物染的苦受，八、有物染的不苦不乐受，九、无物染的不苦不乐受。参考南传《中部》经典第十念处经(同上四四页)。 ↑
  772. 14 十六种：一、有贪心，二、无贪心，三、有瞋心，四、无瞋心，五、愚痴心，六、无愚痴心，七、昏昧心，八、散乱心，九、高广心，十、非高广心，十一、有上心，十二、无上心，十三、定心，十四、不定心，十五、解脱心，十六、不解脱心。参考《中部》第十念处经(同上四四至四五页)。 ↑
  773. 15 五种：一、五盖，二、五取蕴，三、十二处，四、七觉支，五、四圣谛。参考《中部》第十念处经(同上四五至四六页)。 ↑
  774. 16 十四：即前面所说九为一种的欲、心、喜、轻安、舍、正思惟、正语、正业、正命的九种及二种乃至九种中的信、定、慧、念、精进的五种，合为十四。 ↑
  775. 17 七类：即念处、正勤、神足、根、力、觉支、圣道的七部分。 ↑
  776. 18 Pṭs.I,p.66. ↑
  777. 19 Pṭs.I,p.67. ↑
  778. 20 Pṭs.I,p.69f. ↑
  779. 21 Pṭs.II,93. ↑
  780. 22 见底本五七一页以下。 ↑
  781. 23 关于十二不善心，见底本四五四页。 ↑
  782. 24 Pṭs.II,p.217. ↑
  783. 25 Pṭs.II,p.217. ↑
  784. 26 Pṭs.II,p.217f. ↑
  785. 27 Pṭs.II,p.218. ↑
  786. 28 输罗耶(Soreyya)长者与大迦旃延(Mahākaccāna)的故事，见Dhp.A.I,p.325f. ↑
  787. 29 难陀学童(Nandamāṇavaka)与莲华色(Uppalavaṇṇa)的故事，见Dhp.A.II,49. ↑
  788. 30 迦尔耶那(Kalyāna)即现在的Kalanīya，在锡兰首都Colombo附近。 ↑
  789. 31 引文见底本六七八页。 ↑
  790. 32 S.V,p.437. ↑
  791. 33 Pṭs.I,p.119. ↑
  792. 34 四谛(cattānī saccānī)是根据暹罗本及锡兰本译的，若依底本作cattānī kiccānī，则应译为四作用。依下文看，是以四谛为比较恰当。 ↑
  793. 35 Pṭs.II,p.107. ↑
  794. 36 Pṭs.I,p.119. ↑
  795. 37 S.V,p.437. ↑
  796. 38 故事见Jāt.II,p.92f.参考《增一阿含》卷九（大正二•五五一c），《佛本行集经》卷五六（大正三•九一二b）。 ↑
  797. 39 KV.p.212f(II,9). ↑
  798. 40 Pṭs.I,p.87. ↑
  799. 41 S.IV,p.29；Pṭs.I,p.5. ↑
  800. 42 Pṭs.I,p.87. ↑
  801. 43 Pṭs.I,p.87；I,p.22. ↑
  802. 44 Pṭs.I,p.87. ↑
  803. 45 Pṭs.I,p.27. ↑
  804. 46 十八大观，见底本六二八页。 ↑
  805. 47 见底本六四二页。 ↑
  806. 48 本偈引自Pṭs.II,p.580,参考底本六四一页。 ↑
  807. 49 关于色七法等，参考底本六一八页以下。 ↑
  808. 50 本偈引自Pṭs.I,p.58。参考底本六四一页。 ↑
  809. 51 Pṭs.I,p.27. ↑
  810. 52 Pṭs.I,p.26；p.27. ↑
  811. 53 Pṭs.I,35(I,p.87). ↑
  812. 54 S.IV,p.29；Pṭs.I,p.35. ↑
  813. 55 S.IV,p.29；Pṭs.I,p.35. ↑
  814. 56 本偈出于底本六七八页。 ↑
  815. 57 见底本四四三页。 ↑
  816. 58 见底本四三六及四四三页。 ↑
  817. 1 见底本四三六页。 ↑
  818. 2 Pṭs.I,p.71. ↑
  819. 3 cf.Dhs.§1403(p.239). ↑
  820. 4 Pṭs.I,p.68. ↑
  821. 5 M.I,p.296. ↑
  822. 6 M.I,p.296－297. ↑
  823. 7 M.I,p.297. ↑
  824. 8 Tika.II,p.159(I,159). ↑
  825. 9 Pṭs.I,p.97. ↑
  826. 10 Pṭs.I,p.97－99. ↑
  827. 11 Tika.II,p.159(I,159). ↑
  828. 12 毕云古岛(Pivangu-dīpa)，在大史中24,25,104等处都提到此岛之名。据说此岛即锡兰的Jaffna附近。据《大史》英译本的注说明，此岛便是Panicum或Saffron岛。 ↑
  829. 13 Pṭs.II,p.212,参考底本三八O页。 ↑
  830. 14 M.I,p.302；S.IV,p.295. ↑
  831. 15 M.I,p.296；S.IV,p.294. ↑
  832. 16 见底本六七八页。 ↑
  833. 17 此颂见底本二页。 ↑
  834. 18 依据暹罗本，在这里有这样的一句Visuddhimagga ppakaranaṃ niṭṭhitam(清净道论毕)。依文理看，佛音所造的清净道论到这里已经结束。上文是出于佛音之手，后面的一段可能是后人所加的。 ↑
  835. 19 摩楞陀笈多迦(Moraṇḍacetaka)：这个字据近代学者的意见是指南印度的一个地名，佛音是这个地方的人或者和它有着密切的关系。有的人说就是现在印度的Karnat地方，然而这个字在暹罗本作为Murandakhetaka,缅甸本又作为Mudantakhedaka。所以此字毕竟是什么意思还不明白。 ↑
  836. 20 关于这个颂子的句子，锡兰本完全和底本相同；暹罗本只有前面的四句，没有后面的八句；缅甸本却在前面相同的四句之后，加了一个不相同的颂子。所以无论依文句的语气或依各本不同的写法，看来后面这段长行和偈颂，都可能是后人所加，不是出于佛音本人之手。 ↑

清净道论 上册

清净道论

Visuddhimagga

（修订版）

上册

觉音尊者 造

叶均居士 译

南无婆伽梵·阿罗汉·三藐三菩陀

 

汉译前言

觉音(Buddhaghosa)尊者所著的《清净道论》(Visuddhimagga)，是综述南传上座部佛教思想的一部最详细、最完整、最著名的作品，是研究南传上座部教理的必读之书。觉音尊者引用了整个南传三藏要点并参考斯里兰卡当时流传的许多古代三藏义疏和史书而写成此论。所以《大史》(Mahāvaṃsa)称它为“三藏和义疏的精要”；德国的唯里曼·盖格(Wilhelm Geiger)教授也说它“是一部佛教百科全书”，亚洲南方各国的佛教学者都要研究这部名著，其他的世界佛教学者也都很重视研究它。读了此书，可以了解南传佛教的主要教理；也可以看到一些当时当地的社会、经济、历史等问题。尤其值得一提的是作者在列举当时各国的上等布类中有中国的丝绸（Cīnapaṭṭa－－支那丝绸），这在经论中是难得见到的资料。这部巴利三藏的代表作，在世界各国有多种文字的译本。

觉音，公元五世纪中叶人，是南传巴利语系佛教的一位杰出学者，他用巴利文写了很多书，对上座部佛教有很大贡献。因为在觉音时代，印度大部分的佛教学者都已采用梵文，巴利文佛教业已衰落，只有斯里兰卡和菩提场的比丘依然忠于巴利文。由于觉音的努力，巴利文这一系的佛典古语学才又活跃起来。

根据《大史》记载，觉音出生于北印度菩提场附近的婆罗门族，通吠陀学，晓工巧明，精于辩论。在菩提场一座斯里兰卡人建造的寺院出家，从离婆多(Revata)大长老学习巴利语三藏。受了具足戒后，便写了一部书叫《发智》(Ñāṇodaya)。为了进一步深入研究，他在摩诃男(Mahānāma)王时代(409～431)来到斯里兰卡的首都阿耨罗陀补罗(Anurādhapura)，住在大寺(Mahāvihāra)，从僧伽波罗(Saṅghapāla)长老学习三藏经典和义疏。在此期间，因为接受僧伽波罗的请求，觉音首先撰成著名的《清净道论》。继之，大寺僧众即把所有僧伽罗文的三藏注疏都供给他做参考，要他写更多的书。于是觉音便移居根他伽罗寺(Ganthakara vihāra)，埋头苦干，长期从事著作，几乎对全部巴利三藏都做了注解。其中有律藏的注释《普悦》（Samaṅtapasādikā）、波罗提木叉的注释《析疑》(Kaṅkhāvitaraṇī)、长部经注《善吉祥光》(Sumaṅgalavilāsinī)、中部经注《破除疑障》(Papañcasudani)、相应部经注《显扬心义》(Saratthapakāsinī)、增支部经注《满足希求》(Manorathapūraṇī)、小部第一（小诵）第二（经集）注《胜义光明》(Paramatthajotika)、《法聚论》注《殊胜义》(Atthasālinī)、《分别论》注《迷惑冰消》(Sammohavinodanī)、其余五部论注《五论释义》(Pañcappakaraṇatthakathā)、《本生注》(Jātakaṭṭha-vaṇṇanā)、《法句譬喻》(Dhammapadaṭṭhakathā)。后来他又回印度朝礼圣菩提树，不知所终。相传在柬埔寨有一座古寺名觉音寺，是他去世的地方。

觉音写《清净道论》，是严格地按照当时大寺派的思想体系来著述的。其组织的次第和内容，有许多地方与优波底沙(Upatissa)所著的《解脱道论》相似。优波底沙约早于觉音二百余年。《清净道论》除了序论和结论外，全书分为二十三品，依照戒、定、慧三大主题次第叙述，即前二品说戒，中间十一品说定，后十品说慧。

前二品，主要是说明怎样持戒，戒的种类，持戒有什么好处，怎样自愿地受持十三头陀支等。就是说如何严格地遵循比丘僧团的生活方式。作者在评论持戒的出发点时说：“以爱为出发点，为求生命享受而持戒者为下，为求自己解脱而持戒者为中，为求一切众生解脱而受持的波罗蜜戒为上”。可见作者也接受了当时发展中的某些大乘佛教的思想影响。

中间十一品，主要是叙述十遍、十不净、十随念、四梵住、四无色定、食厌想、四界差别等四十种定境的修习方法。这里对于怎样去修每一种定，都说得很清楚，有心者可以按照这些方法去实行。

后十品说慧学，是本书最重要的部分，集南传佛教论藏的主要内容和七部论以后发展出来的教理。其主要论题有：五蕴、十二处、十八界、二十二根、四谛、十二缘起等。这里解释物质方面的色蕴，有二十四种所造色；解释精神方面的识蕴，有八十九心、心识过程中的十四种作用和五十二心所法；解释缘起的各种条件有二十四缘等。这些都是南传上座部佛教的特色。

这部汉文译本的完成，其经历是曲折的。早在一九五三至一九五六年间，我在斯里兰卡从巴利文学者般若难陀(Pandit P.Paññananda)专研《清净道论》时，即将每日所学的论文译为汉文。其汉译手稿，于一九五七年随身带回国内。后因中国佛学院部分同学需要参考，未经修改便誊印一百部，其中错误甚多。在一次火灾中，所存全部手稿和油印本均被焚毁，化为灰烬。直至一九七八年始从别处找回一部幸存的油印本，方能重新据此而从事校对整理和修改工作，于一九八○年底告成。翻译这部论著，斯国人民认为是交流中斯文化的部分工作，曾在该国‘兰卡之光报’上详细地发表过消息。国内一些学者亦重视此事。不过由于个人才疏学浅，在译文上错误之处实所难免，希望读者指正。

译 者

校订序

叶均居士所翻译的《清净道论》乃是以直译为主，虽然比不上玄奘大师的精译，但仍然不失论文原意，实在不可多得！

在汉译简体字版中，本来是附有巴利文底本页码的，但是在繁体字版中，却把它省略了。当在注释引到底本页码时，就无法查阅了；并且读者若要查阅对读各种版本、译本时，则难免有些不方便，所以有再附上底本页码的必要性。

汉译本中，有许多错字和漏译几个段落，这也是在所难免的。当末学在对读本论时，发现有不少需要修正的地方，但是为了尊重译者原意，除非很明显的错误，否则不予修改，而是以补上漏译的部分为主。

巴利圣典至今仍然是南方上座部佛教徒所依循的教典，可惜向来被北传佛教徒视为小乘而轻视它。巴利圣典不仅有自部完整的三藏，更有其完整的《注释书》和各种《义疏》；《清净道论》也有其《注释书》──《清净道论大解疏》。期勉有志研习巴利圣教的同修，能深入修学，将来把它们一一地翻译出来，俾益来学。

Bhikkhu Santagavesaka觅寂比库

于菩提学苑

凡 例

一、本书是依据巴利圣典协会(Pāli Text Society)出版的罗马字体本巴利原文译为汉文的，并以锡兰字体和暹罗字体版本为参考。

二、翻译本书时，以锡兰出版的英译本The Path of Purification by Bhikkhu Ñāṇamoli和英国出版的英译本The Path of Purity by Pe Maung Tin以及日本出版的水野弘元的日译本《清净道论》为参考。

三、本书的注释，是根据巴利原本的注释、巴利文注解和各种译本的注释而注释的。

四、巴利原本有不少错字或遗漏之处，翻译本书时都参考别的版本一一加以改正或补充，有的加注说明，也有许多未曾注出。

五、为便于学者可与巴利原文对读之故，本书仍以直译为主。

六、书中所有圆括号（ ）内的字，都是译者根据文意加入的。

七、书中行头或行尾的1、2、3等数字，是巴利文原本的页码且启始字加底线表示。因为英、日等各种译本，都附有这种页码，为了便于互相参看，保留这个数字是必要的。

八、文中插入的脚注有二，各代表意义为：（1）1、2、3等脚注，是本书注释的符号；（2）*1、*2、*3等脚注，是校订时以补上漏译为主的部分。脚注中缩略符的用法如，A.表示《增支部》……，其余见略语表；罗马字母I,II,III等表示册数；p.1,2,3等表示页码；v.1,2,3等表示偈颂的数目。

九、书中所写的锡兰，今名斯里兰卡；暹罗，今名泰国。为了和过去的典籍一致，故本书仍然采用旧名。

十、本书中的人名，地名和许多其它事物的名称，有的义译，有的音译，有的仿古，有的创新。但对音译和义译的名词，古今译者的翻译多有不同，故作（名词索引）于书后以供参考。

十一、注中经常引用《大正》某卷某页，是根据日译本写的。我国各图书馆保存有不少《大正藏》，仍然可以参考。

十二、本论和《解脱道论》有些关系，所以在注释中举出一些类似之处以供参考。

十三、注中所举原巴利文经典，绝大多数是用略语。兹列略语表于下：

A.=Aṅguttaranikāya 《增支部》
A.A.=Manorathapūranī 《满足希求》（增支部注）
Car.=Cariyāpiṭaka 《行藏》
Cnd.=Cullaniddesa 《小义释》
D.=Dīghanikāya 《长部》
Da.=Sumaṅgalavilāsinī 《善吉祥光》（长部注）
Dhp.=Dhammapada 《法句经》
Dhp.A.=Dhammapada Aṭṭhakathā 《法句譬喻》
Dhs.=Dhammasaṅgaṇī 《法聚论》(《法集论》)
It.=Itivuttaka 《如是语》
J.=Jātaka 《本生经》
Jat.=Jātakaṭṭha vaṇṇanā 《本生经注》
Kh.=Khuddakapātha 《小诵》
Kv.=Kathāvatthu 《论事》
M.=Majjhimanikāya 《中部》
Mil.=Milindapañha 《弥陵陀问经》
Mnd.=Mahāniddesa 《大义释》
Mnda.=Saddhammapajjotikā 《正法光明》
Nid.=Niddesa 《义释》
PP.=Puggalapaññati 《人施设论》
Pts.=Paṭisambhidāmagga 《无碍解道》
Pts.A.=Paṭisambhidāmagga-Aṭṭhakathā 《无碍解道义释》
S.=Saṃyuttanikāya 《相应部》
SA.=Saratthappakāsinī 《显扬心义》（相应部注）
Sn.=Suttanipāta 《经集》
Tika.=Tikapaṭṭhāna 《三显示》
Thag.=Theragāthā 《长老颂》(《长老偈》)
Ud.=Udāna 《自说经》
Uda.=Paramatthadīpanī 《胜义灯》
Vin.=Vinaya 《毗奈耶（律）》
Vibh.=Vibhaṅga 《分别论》

南无婆伽梵·阿罗汉·三藐三菩陀 1

序 论

经中这样说：

住戒有慧人，修习心与慧，

有勤智比丘，彼当解此结。[1]1

为什么要这样说呢？据说，世尊在舍卫城时，于夜分中，来一天子，为除自己的疑惑，提出这样的问题：

内结与外结，人为结缚结，

瞿昙我问汝，谁当解此结？[2]2

这问题的大意是：“结”是缔结，与爱网同义。因为上下于色等所缘境界而屡屡生起爱着，犹如竹丛中的竹枝纠缠而称为枝网，故名为结。因为对于自物他物，或于自身他身，或于内处及外处 [3]3而生爱着，故说“内结与外结”。以如是生起爱着，故说“人为结缚结”。譬如竹丛为枝结所缠，一切有情为爱网所缠结，这便是人被结缠、缠缚、缔结的意思。由于这个结的问题，所以“瞿昙 2我问汝”。瞿昙是称呼世尊的姓。“谁当解此结”，是问谁能解此缠缚于三界之内的坚牢之结。

天子这样问了之后，那位于诸法中得无碍智行者、天中之天、帝释中之胜帝释、梵天中之胜梵天、证四无畏、具十力、得无障智及慧眼的世尊，为答此义而说此偈：

住戒有慧人，修习心与慧，

有勤智比丘，彼当解此结。

大仙（佛）所说之偈的戒等种种义，

现在我要如实的解释：

对于那在胜者（世尊）教中已得难得的出家，

不得如实而知包摄戒等安稳正直的清净道，

虽然欲求清净而精进，

可是不得到达清净的瑜伽者；

我今依照大寺住者[4]4所示的理法，

为说能使他们喜悦极净抉择的清净道；

是故一切欲求清净者，

应当谛听我的恭敬说。

此中：”清净”，是除了一切垢秽而究竟清净的涅槃。到达清净的道路为清净道。”道”，是至彼的方便。这便是现在我要解说的清净道。

有些地方，清净道只是毗钵舍那（观）的意思。所谓：

一切行无常，当以慧见时，

得厌离于苦，此乃清净道。[5]5

3 有些地方，则作禅与慧的意思。所谓：

禅慧兼有者，彼实近涅槃。[6]6

有些地方，则为业等的意思。所谓：

业与明及正法，戒与最上活命，

人依此等清净，不由姓与财净。[7]7

有些地方，则为戒等的意思。所谓：

一切戒圆具，有慧善等持，

精进勤勇者，渡难渡暴流。[8]8

有些地方，是念住等的意思。所谓：“诸比丘，有情的清净……作证涅槃的一乘之道，即四念住。”[9]9四正勤等亦然。

但在这里，佛陀解答天子的问题，是以戒等的意义来显示的。现在来略释本论最初的颂意：

“住戒”，即安住于戒中。这里指圆满（受持）戒律的人而称为住戒者，所以圆满戒律便是住戒的意义。“人”是有情。“有慧人”，是由业生三因结生的慧[10]10，为有慧者。“修习心与慧”，是修习三摩地（定）和毗钵舍那（观）的意思。这里是用“心”字来显示三摩地，以“慧”字而名毗钵舍那。“有勤”，是有精进的人。因为精进可以烧尽一切烦恼，故称为热（勤），具此热力的人称为有勤。“有智”，智名为慧，即具有那智慧的意思。这句（有智的智）是指含藏慧。在解答问题的这个颂文里，曾有三次说到慧：第一（有慧人的慧）为生慧（生来的慧），第二（修习心与慧的慧）为观慧，第三（有勤智的智）是主导一切所作的含藏慧[11]11。见轮回而生怖畏者为“比丘”。“彼当解此结”，“彼”，是具备此戒及由心字所显示的三摩地与三种慧和勤等六法的比丘。譬如一人立于大地上，举起最利的刀而斩除大竹丛一样，他 4则站于戒地上，以精进力策励于含藏慧之手，举起由定石磨得很利的观慧之剑，而解除斩断及摧毁使他自己（的诸蕴）相续沉沦的一切爱结。他在修（四沙门）道的剎那叫做解结；在证（四沙门）果的剎那，他便是天界和人界最上应供的解结者。所以世尊说：

住戒有慧人，修习心与慧，

有勤智比丘，彼当解此结。

颂中所说“有慧人”的慧，不是现在所能造作的，那是由宿世业力所成就的。“有勤”，是说常作精勤的人。“有智”，是有正智的行者。“心慧”，即止观。这便是说有勤智的比丘，既持戒而又修止观的意思。当知在这一颂，世尊是用戒定慧三门显示清净道的。

进一层说，这颂也是阐明三学，三种善教，为三明等的近依（强因），避二边（极端）而行中道，超越恶趣等的方便，以三相而断烦恼，违犯等的对治，三杂染的净化，以及为须陀洹等的原因。怎样阐明的呢？

一、（三学）这里的戒是阐明增上戒学；定是增上心学；慧是增上慧学。

二、（三种善教）戒是阐明初善；所谓：“何为初善法？即是极净戒”[12]12，又如“诸恶莫作”[13]13等语，都是说明以戒教为首5 的；复次得无后悔之德故为善[14]14。定则阐明中善；如“于诸善具足”[15]15等语，是说明定教为中；又得有神变等德故为善。慧是阐明后善教；如“清净其自心，此是诸佛教”[16]16等语，是说明以慧为最上及最后；又因那慧对于好恶的事物视为平等故为善。所谓：

譬如坚石山，不为风所动，

毁誉不能动，智者亦如是。[17]17

三、（为三明等的近依）戒是阐明为三明的近依（强因），因为只有依于戒的成就而得通达三明的。定是阐明为六神通的近依，因为只有依于定的成就而得六神通的。慧是阐明为无碍解的近依，因为只有依于慧的成就而得达四无碍解，不是由于别的原因所成就的。

四、（避二边而行中道）戒是阐明回避称为沉溺欲乐的极端行为。定是阐明回避称为自苦的极端行为。慧是阐明行于中道之教。

五、（超越恶趣等的方便）戒是阐明超越恶趣的方便。定是超越欲界的方便。慧是超越一切有的方便。

六、（以三相而断烦恼）戒是阐明以彼分断而断烦恼[18]18，定是以镇伏断而断烦恼[19]19，慧是以正断而断烦恼[20]20。

七、（违犯等的对治）戒是诸惑违犯[21]21的对治。定是缠的对治，慧是随眠的对治。

八、（三杂染的净化）戒是阐明恶行杂染的净化。定是爱杂 6染的净化，慧是恶见杂染的净化。

九、（为须陀洹等的原因）戒是阐明为须陀洹果及斯陀含果的原因。定是阿那含果的原因。慧是阿罗汉果的原因。因为证得须陀洹的人称为戒圆满者，斯陀含果亦然。证阿那含果的称为定圆满者。证阿罗汉果的称为慧圆满者。

因为这样，故说此颂也是阐明三学、三种善教、为三明等的近依、避二边而行中道、超越恶趣等的方便，以三相而断烦恼、违犯等的对治，三杂染的净化，以及为须陀洹等的原因的九类并其他像这样的三德[22]22。

这是序论。

第一 说戒品

虽以如是包摄诸德的戒定慧三门而显示清净道，但太简略，为了饶益一切（众生）是不够的，所以再加详细叙述，这里先设些关于戒的问题：

一、什么是戒？

二、什么是戒的语义？

三、什么是戒的相、味、现起、足处？

四、什么是戒的功德？

五、戒有几种？

六、什么是戒的杂染？

七、什么是净化？

解答如下：

一、什么是戒

什么是戒？即离杀生等或实行于义务行[23]1者的思（意志）等之法。《无碍解道》说[24]2：“什么是戒？即思戒，心所戒，律仪

戒，不犯戒”。 7

此中：完成不杀等或完成义务行者的思名为“思戒”。离杀生等的离[25]3名为“心所戒”。其次舍杀生等的七业道[26]4之思名为“思戒”。“舍贪欲而离贪心住”[27]5等所表现的无贪、无瞋、正见之法名为“心所戒”。

“律仪戒”，当知有五种律仪：即别解脱律仪，念律仪，智律仪，忍律仪，精进律仪。这里“圆满具足别解脱律仪”[28]6，是说关于别解脱律仪。“防护眼根，成就眼根律仪”[29]7，是“念律仪”。

世尊对阿耆多说：

世界一切的瀑流，

念是他们的防御。

我说诸流的防护，

他们当以慧来遮。[30]8

这是“智律仪”；关于正当的使用资具等也包括在这里面。其次“对寒暑忍耐”[31]9等的表述为“忍律仪”。“不容生起欲寻”[32]10等的表述为“精进律仪”；活命遍净戒也是包括在这里面的。上面这五种律仪，以及怖畏罪恶的善男子离其所遭的恶事，一切都是律仪戒。

“不犯戒”，即受持戒律之人的身口等不违犯于戒。

这里解答关于什么是戒的问题。

8 其他的问题：

二、什么是戒的语义

戒为戒行的意思。为什么称为戒行？即正持──以身业等善持戒律而不杂乱的意思；或确持──保持一切善法的意思。此二义实为通晓文字法者所允许的。然而也有人解释戒为头义及清凉等义的[33]11。

三、什么是戒的相、味、现起、足处[34]12

（相）戒虽有多种，唯戒行为相。

犹如种种色，可见性为相。

譬如青黄等色，虽有种种的区别，而色处的特相总不出于可见性。同样的，戒虽有思等的种种区别，总不出于以正持身业等及保持善法的戒行为相，所以说戒之相为戒行。

（味）摧毁诸恶戒，具足诸善德，

作用成就义，是即名为味。

此戒能摧毁诸恶戒，是以作用之义为味；其次具诸无罪之德，是以成就之义为味。然在相等之义的味，只可说作用或成就为味（不是食味等的味）。

（现起、足处）智者说净为现起，

解释惭愧为足处。

所谓“身净、语净、意净”[35]13，这是说净为此戒的现起。因9为由净性的显现而取为状态故。智者曾说惭与愧为戒的足处。足处是近因的意思；因为有惭愧才能产生及存续戒律，如果没有惭愧便不能产生及存续戒律。

当知这是戒的相、味、现起、足处。

四、什么是戒的功德

什么是戒的功德？如获得无后悔等的种种功德。经中说：“阿难，一切善戒具有无后悔的目的和功德”[36]14。又说：“诸居士，持戒者的具戒，得此五种功德。云何五种？诸居士，具戒的持戒者，因不放逸，得大财聚，这是持戒者具戒的第一功德。复次诸居士，具戒的持戒者，得扬善名，这是持戒者具戒的第二功德。复次诸居士，具戒的持戒者，无论亲近一切团体大众、剎帝利众、婆罗门众、居士众、或沙门众，在接近之时，得无怖畏羞惭，这是持戒者具戒的第三功德。复次诸居士，具戒的持戒者，临命终时，得不昏昧，这是持戒者具戒的第四功德。复次诸居士，具戒的持戒者，此身坏死之后，得生善趣天界，这是持戒者具戒的第五功德”。[37]15

又如“诸比丘！若有比丘，愿为诸同梵行者所喜爱、欢悦、尊重、礼敬，彼当圆满一切戒”[38]16。这都是说始于喜爱欢悦等而终于漏尽的诸戒的功德。

10 这便是无后悔等种种戒的功德，更有：

佛教给与善男子的住处，

除了戒，更无别的了，

戒德的分量，谁能说得尽呢？

众生的垢秽，

不是恒河、夜摩那河、沙罗婆河，

亦非沙罗伐底河、阿羯罗伐底河，

也不是摩西河、摩诃奈地河的流水，

所能洗得清净的，

唯有戒水能净有情的尘垢。

不是带来有雨之云的凉风，

亦非黄色的旃檀、首饰的明珠，

也不是明月照射柔和的光辉，

能使此世众生热恼的安宁，

唯有善护圣戒能使热恼究竟的清凉。

戒香不但顺风送，也得逆风熏，

哪里还能找到这样的香呢？

为升天的阶梯，入涅槃的城门，

哪里还有别的可以比拟戒的呢？

国王虽然盛饰摩尼珠，

不如行者以戒庄严的光辉。

戒能摧毁自责等的怖畏，

具戒常生名望和笑颜。

戒为诸德的根本，一切罪恶的破坏者，

当知这是略说诸戒的功德。

五、戒有几种

现在来解答戒有几种的问题：

（一）先依一切戒自己的戒相为一种。

（二）（1）依作持、止持有二种，（2）如是依等正行、初梵行，（3）离、不离，（4）依止、不依止，（5）时限、终身，（6）有限制、无限制，（7）世间及出世间有二种。

（三）（1）依下、中、上有三种，（2）如是依我增上、世间 11增上、法增上，（3）执取、不执取、安息，（4）清净、不清净、疑惑，（5）学、无学及非学非无学等有三种。

（四）（1）依退分、住分、胜分、抉择分有四种，（2）如是依比丘、比丘尼、未具足、在家戒，（3）自然、惯行、法性、宿因戒，（4）别解脱律仪、根律仪、活命遍净、资具依止戒等有四种。

（五）（1）依制限遍净戒等有五种；这在《无碍解道》里说过：“五种戒，即制限遍净戒、无制限遍净戒、圆满遍净戒、无执取遍净戒、安息遍净戒”[39]17。（2）如是依断、离、思、律仪、不犯等有五种。此中：

（一法）

关于一种分类的意义，已如前说易知。

（二法）

关于二种分类的：

（1）（作持、止持）世尊说“此事应作”！这样制定给与照行的学处，便是“作持”（戒）；又说“此事不应作”！那样禁止不作的便是“止持”（戒）[40]18。其语义如下：具戒者行于此中，为圆满戒而动作是作持；以此（止持戒）而遵守于禁止的是止持。又作持由信而起的精进所成就，止持由信所成就。这是作持、止持二种。

（2）（等正行、初梵行）第二种二法：“等正行”，为最上的行为。等正行即等正行戒，或等正行是制定关于应行的等正行戒。这除了活命第八[41]19的戒外，其他的都是同义语。“初梵行”[42]20是说为道梵行的初步。活命第八即是此戒的同义语。因为是修行者最初必须清净的部分，故说为道的初步。如说“首先他的身业、语12 业和活命已极清净”[43]21。或者说微细的学处为等正行戒；其余的为初梵行戒。或以两种毗崩伽[44]22中所包摄的戒为初梵行；犍度品[45]23所包摄的义务为等正行。由于等正行的成就而初梵行戒才能成就。故说“诸比丘！若彼比丘不得等正行法的圆满而能得初梵行法的圆满者，实无是处”[46]24。这是等正行、初梵行二种。

（3）（离、不离）于第三种二法中，离杀生等为“离戒”；其余的思等为“不离戒”，这是离、不离二种。

（4）（依止、不依止）于第四种二法中，依有爱依、见依二种。如说“由于此戒，我将生天或生于某天”，[47]25为了成就这种目的而持戒的名为“爱依止”；如果他想“依此戒而得净”[48]26，具此（以此为）净之见而持戒的为“见依止”。其次出世间戒及可作出世间的因缘的世间戒为“不依止”。这是依止、不依止二种。

（5）（时限、终身）于第五种二法中，限定一段时间受持的为“时限（戒）”；尽其生命受持的为“终身（戒）”。这是时限、终身二种。

（6）（有限制、无限制）于第六种二法中，有利养、名誉、亲戚、肢体、生命的条件限制的，名为“有限制（戒）”；相反的为“无限制（戒）”[49]27。在《无碍解道》也说：“什么为有限制？即为利养限制戒，为名誉限制戒，为亲戚限制戒，为肢体限制戒，为生命限制戒。什么是利养限制戒？世间有人为利养因，为利养缘，为利养故，违犯其受持的学处，这是为利养限制戒” [50]28。 13余者类推可知。对于无限制戒也有解答：“什么是不为利养限制戒？世间有人为利养因，为利养缘，为利养故，甚至不生违犯其所受持的学处的心，何况违犯？这是不为利养限制戒。”[51]29余者类推可知。这是有限制、无限制二种。

（7）（世间、出世间）在第七种二法：一切有漏戒为“世间戒”；无漏戒为“出世间戒”。此中：世间戒能使有（生命）的殊胜，亦为出离三有的资粮。所谓：“毗奈耶意在律仪，律仪意在无后悔，无后悔意在愉悦，愉悦意在于喜，喜意在轻安，轻安意在于乐，乐意在于定，定意在如实知见，如实知见意在厌离，厌离意在离欲，离欲意在解脱，解脱意在解脱知见，解脱知见意在无取涅槃。为此而说律，为此而讨论，为此而亲近学习，为此而谛听，即是为此无执取心的解脱”。[52]30出世间戒能使出离于有漏，并为观察智的基地。

这是世间、出世间二种。

（三法）

于三法中：

（1）（下、中、上）先说第一种三法：如果由下等的欲、心、精进、观（四神足）所建立的戒为“下”；由中等的欲等所建立的为“中”；由殊胜的欲等所建立的为“上”。为求名誉而受持的为下；为求福果而受持的为中；但依“此是应作”的圣性而受持的为上。或想“我是具戒者，其他的比丘都是恶戒者、恶法者”，有这种自举轻他的染污者为下；无此染污者为中；出世间戒为上。或者以爱为出发点，为求生命享受而持戒者为下；为求自己解脱而持戒者为中；为求一切众生解脱而受持的波罗蜜戒为上。这是下中上三种。

（2）（我增上、世间增上、法增上）于第二种三法中：为求

14 弃舍自己不适当的，为自尊自重而受持的为“我增上”（戒）。欲求避免世间的批评，欲为世间尊重及尊重世间而受持的为“世间增上”（戒）。为求恭敬大法、为尊重法而受持的为“法增上（戒）”[53]31。这是我增上等三种。

（3）（执取、不执取、安息）于第三种三法中：如前二种法中所说的依止，因他以爱见而执取，故名“执取（戒）”。若为良善凡夫之道的资粮，并与诸有学道相应的为“不执取（戒）”。若与诸有学果及无学果相应的为“安息（戒）”[54]32。这是执取等三种。

（4）（清净、不清净、有疑）于第四种三法中：诸戒完具不犯罪者，或犯了罪而更忏悔者为“清净（戒）”。犯了罪不忏悔的为“不清净（戒）”。对于犯罪的事物（对象），犯的那种罪，是否有犯罪的行为而生疑惑者的戒为“有疑戒”。是故诸瑜伽者（修行者）应该净化其不清净的戒，不对有疑惑的事物而采取行动，并应除其疑惑。这样他将得到安乐。这是清净等三种。

（5）（学、无学、非学非无学）于第五种三法中：与四圣道及三沙门果相应的戒为“学（戒）”。与阿罗汉果相应的戒为“无学（戒）”。其余的为“非学非无学（戒）”。这是学等三种。

但在《无碍解道》里把世间众生的天性也说为戒。例如说：这是乐戒（乐观性），这是苦戒（悲观性），这是争论戒（好争论的），这是庄严戒（好装饰的）等。因此在那里说“有三种戒，即善戒、不善戒、无记戒”[55]33，把善等也作为三种戒说。当知像那里所举的“不善”，与本论所讲的戒相等的意义是没有一种可以相合的，所以本论不取。

是故当依上述的方法而知三种戒。

（四法）

于四法中：

（1）（退分、住分、胜分、抉择分）第一种四法：

亲近恶戒者不与持戒的为友，

无知者不见犯事的过咎，

15 充满邪思惟，诸根不防护，

此人必然生起“退分戒”。

悦于此世有戒的成就，

对于业处（定境）无意而精勤，

以戒自满，更不向上而努力，

这是比丘的“住分戒”成就。

圆满了戒，更加为定而努力，

这是比丘的“胜分戒”成就。

不以戒满足，更为厌离而努力，

这是比丘“抉择分戒”[56]34的成就。

这是退分等四种。

（2）（比丘、比丘尼、未具足、在家）于第二种四法中：制定关于比丘的学处，或者为比丘尼所制定的学处亦应为比丘所守护的戒为“比丘戒”。制定关于比丘尼的学处，或者为比丘所制定的学处亦应为比丘尼所守护的戒为“比丘尼戒”。沙弥、沙弥尼的十戒为“未具足戒”。优婆塞、优婆夷的常戒五学处，若可能时增为十学处，依布萨支为八学处，此为“在家戒”[57]35。这是比丘戒等四种。

（3）（自然、惯行、法性、宿因）如北俱卢洲的人们自然而然不会违犯的为“自然戒”。种族、地方、宗教等各自规定其奉持的条例为“惯行戒”。“阿难，自从菩萨入母胎之后，那菩萨的母亲，对于男子便不起爱欲之念，是为法性”[58]36，这样说菩萨母亲的戒为“法性戒”。其次如大迦叶等清净有情及菩萨在世世生生的戒为“宿因戒”[59]37。这是自然等四种。

（4）（第四种四法的说明）（别解脱律仪、根律仪、活命遍净、资具依止）于第四种四法中，世尊说：“此比丘，以别解脱律仪防护而住，正行与行处具足，对于微细的罪过亦见其怖畏，受持学习诸学处”[60]38，这样说的戒为“别解脱律仪戒”。

其次：“彼人眼见色已，不取于相，不取细相。因为他的眼 16根若不防护而住，则为贪、忧、诸恶、不善法所侵入，故彼防护而行道，保护眼根，作眼根律仪。如是耳闻声已……鼻嗅香已、舌觉味已、身触所触已，意知法已，不取于相……乃至意根律仪”[61]39，这样说的为“根律仪戒”。

其次，舍离由于违犯为活命之因而制定的六种学处（所起的邪命）以及（离弃）由诡诈、虚谈、现相、瞋骂示相、以利求利等恶法[62]40所起的邪命，为“活命遍净戒”。

“如理抉择，为防寒冷应用衣服”[63]41的表现，是说清净抉择而后应用四种资具，故名“资具依止戒”。

现在对这第四种四法的句子次第解释如下：

1.别解脱律仪戒[64]42

“此”，即于此佛教中。

“比丘”，因为能见轮回的怖畏，或为穿着截割破布等的意思，所以他得这样的通称，即以别解脱律仪防护[65]43由信出家的善男子。

“以别解脱律仪防护”，这里的别解脱律仪即是学处戒。因为守护者得以解脱及离恶趣等苦，故名“波罗提木叉”。律仪即防护，是依身语的不犯为名。波罗提木叉自己便是律仪，所以名为“别解脱律仪”。以别解脱律仪而防护，为“以别解脱律仪防护”。“防护”是保持及具备的意思。“住”为行止之意。

17 “正行与行处具足”等意义，当知在圣典中已有叙述。即所谓：“正行与行处具足”，先说正行，有不正行与正行[66]44。什么是不正行？由于身的违犯、语的违犯，身语的违犯，是名不正行[67]45。亦可说一切的恶戒为不正行。兹或有人，（为了生活的某种目的）以竹布施、以叶布施，或以花、果、盥洗的粉及齿木等布施，或说谄谀语，或说豆汤语[68]46，或以抚爱（抚爱他人的孩子），或为走使传讯，或以种种为佛陀所唾弃的不正当的生活手段以营求其生活，都称为不正行。什么是正行？身不违犯，语不违犯，身语不违犯，是名正行。亦可说一切的戒律仪为正行，兹或有人，不以竹布施，不以叶、花、果、盥洗之粉及齿木等布施，或不说谄谀语，不说豆汤语，不抚爱，不为走使传讯，不以种种为佛陀所唾弃的不正当的生活手段以营求其生活，都称为正行。

次说行处，亦有行处与非行处。什么是非行处？兹或有人，行于淫女处，或行于寡妇、成年处女、黄门（阴阳男女及宦官）、比丘尼及酒肆之处，或与国王、大臣、外道及外道的弟子等俗人作不适当的交际而住，或与那些对于比丘、比丘尼、优婆塞、优婆夷无信仰、无欢喜、不供泉水（如无水之井不能供给所需）、骂詈谗谤、不欲他们得利益、不欲其适意、不欲其有瑜伽安稳的俗人相依亲近往来者，名非行处。什么是行处，兹或有人，不行 18于淫女处，……不行于酒肆之处，不与国王……外道的弟子等俗人作不适当的交际而住，或与那些对于比丘……优婆夷有信仰、欢喜、能供泉水（可以满足需求的）、爱袈裟的光辉、喜比丘等出入、欲比丘等得利益……欲其有瑜伽安稳的俗人相依亲近往来者，名为行处。能够具足、正具足、达、正达、成就、正成就、圆满这样的正行和行处，所以称为“正行与行处具足”。

其次当知正行与行处具足也可这样说：即不正行有身语二种。

什么是身不正行？兹或有人，在僧众中，不思尊敬长老比丘，挥开他们冲进去立，冲进去坐，在前面立，在前面坐，在高座坐，用衣缠头而坐，站立说话，挥手说话，诸长老比丘没有穿履经行，他却穿履经行，长老在低经行处经行，他在高经行处经行，长老在普通的地上经行，他在经行处经行，或者侵害长老的位置而立，侵占其座位而坐，又拒绝新学比丘于座位之外，在向火的房中不咨询长老比丘而自添薪火，关闭门户，在水浴场上亦冲开长老比丘行下去，先下去，冲进去沐浴，先沐浴，冲上来，先上来，进入村落人家，冲进长老比丘而行，在前行，超越长老比丘的前面去行，在家庭主妇和少女们坐在那里的秘密隐藏的内室，他突然闯入，触摸小孩子的头，是名身不正行。

什么是语不正行？兹或有人，在僧众中，不思尊敬长老比丘，19 不咨询而自说法，解答问题，诵波罗提木叉戒，站立说话，挥手说话，进入村落人家对妇人或少女们这样说：某名某姓门下有些什么？有粥吗？有饭吗？有硬食吗[69]47？我们有什么喝的呢？有什么吃的呢？有什么吞啖的呢？有什么东西送给我们吗？像这样的拉杂空谈，名为语不正行。

其次当知和上面相反的为正行，如有比丘，尊敬顺从长上，具有惭愧、整齐庄严的穿着（内衣和外衣）、正当的前进、后退、前视、旁视及屈伸其肢体、眼睛下视、威仪具足，掩护六根门头，饮食知量，常事醒觉，具备正念正知，少欲知足，常勤精进，对于诸等正行完全诚意恭敬尊重而住，是名正行。如是当知先为正行。

其次行处：有近依行处，守护行处，近缚行处[70]48三种。

什么是近依行处？具足十论事[71]49之德的善友为近依行处。因为依他可以闻所未闻、已闻的更明白，解决疑惑，矫正意见，安息其心，或者跟他学习可以增信，亦得增长戒、闻、舍、慧，故称近依行处。

什么是守护行处？兹有比丘，进入村落行于道上，收缩眼界仅见眼前一寻之地，善加防护而行，不见象（兵），不见马（兵）、车（兵）、步（兵）、妇女、男人，不看上，不看下，不视四方和四维而行，是名守护行处。

什么是近缚行处？便是约束其心于四念住中。世尊说：“诸比丘！什么是比丘行处，什么是你们的世袭传承？便是四念住”[72]50。是名近缚行处。

这样的正行和行处具足圆满，故说“正行与行处具足”。

“对于微细的罪过亦见其怖畏”，便是对于无意而犯的众学 20法[73]51及生起不善心等的微细罪过，亦能见其怖畏。

“受持与学习诸学处”，便是对于任何应当学习的学处都正持学习。

这里，“以别解脱律仪防护”，是依于人而决定为说别解脱律仪的。其次“正行与行处具足”等的一切，都是关于如何圆成行道者的戒，当知是为示行道而说的。

2.根律仪戒[74]52

继前文之后又说：“彼人眼见色已……”等等，是显示根律仪戒。

“彼人”，是指坚持别解脱律仪戒的比丘。

“眼见色已”，是由于有见色能力的眼识而见色已的意思。然而古人说：“无心故眼不能见色，无眼故心亦不能见色；当（眼）门与所缘（之境）相接的时候，由于以眼净色为依止（而起）的心才能见色”。这种说法好像真的为见的原因论，正如有人（说射箭）说“我以弓射”一样。是故以眼识见色已便是这里的正确意义。

“不取于相”，便是对于男女相，净相（可悦相）等而能生起烦恼的一切事相不取着，而止于他真实所见的。

“不取细相”，便是对于能使烦恼显现而得通名为细相的手、足、微笑、大笑、语、视等种种相不生取着，他仅见其所见的真实部分，犹如住在支提山[75]53的大帝须长老一样。

据说：长老从支提山来阿努罗陀补罗乞食，有一位良家妇女和她的丈夫争吵了以后，装饰得像天女一样美丽，早晨从阿奴拉塔普拉城内出来向她的娘家走去，在中途碰见了长老，生颠倒心，21 向他大笑。当时长老想：“这是什么？”于是向她一看（看见了她的笑口的牙齿），便对她的牙骨部分作不净想，证得阿罗汉果。于是他说：

看见了她的齿骨，

随念于以前所修的不净之想，

长老就站在那里，

证得了阿罗汉果。

这时，她的丈夫亦从同一路上追寻而来，看见了长老问道：“尊者，你看见什么妇女吗？”长老说：

我不知道是男是女，

向这路上走去，

但见一堆骨聚，

行于这平平的大路。

“因为他的眼根若不防护”，是说因为不以念之窗防护眼根及关闭眼门的人，便为贪等法所侵入所系缚。“彼防护而行道”，是说以念窗关闭他的眼根而行道。若能如是行道者，即名“保护眼根，作眼根律仪”。

仅在眼根中，实无任何律仪或不律仪可说，在眼净色所依亦无有念或妄念生起。当所缘之色现于眼前之时，经过[76]54有分（识）二次生灭之后，便起了唯作意界的转向作用，经过一生灭之后，便有眼识的见的作用，自此有异熟意界的领受作用，其次有异熟无因意识界的推度作用，其次有唯作无因意识界的确定作用，经过一生灭之后，便起速行的作用了。这里在有分，转向（乃至确定）等的任何作用阶段都没有律仪或不律仪可说。但在速行的剎那，如果生起恶戒，或妄念、无智、无忍、懈怠，便为不律仪。如是发生而说他为眼根不律仪。

何以故？因为那时眼门没有守护了，则有分与转向等的路线[77]55 22亦无守护。譬如城市的四门若无守护，虽然城内的家门、仓库、内室等善加守护，但城中的一切财货实无保障，因诸盗贼可从城门而入市内恣其所欲而作故。同样的，如果在速行的阶段起了恶戒等，则那时成为不律仪，眼门便无守护，于是有分及转向等的路线亦无守护了。若在速行时生起戒等，则眼门有了守护，于是有分及转向等的路线也有了守护。譬如城门若能善加守护，虽然城里的家门没有守护，但市内的一切财货亦善能保障，因为城门紧闭没有盗贼可以进去了。同样的，若在速行的阶段生起戒等，则眼门有所守护，于是有分及转向等的路线也有守护了。故在速行的剎那而生起律仪，名为眼根律仪。

“耳闻声已”等其义亦尔。

如是当知业已略说以回避取着色等烦恼随缚相为特相的根律仪戒。

3.活命遍净戒[78]56

今于根律仪戒之后而说活命遍净戒。“为活命之因而制定的六种学处”如下：“（一）恶欲者[79]57，为欲所败者，为活命因及活命原由，实无所得而说得上人法[80]58，犯（第四）波罗夷罪[81]59。（二）为活命因及活命原由而作媒介者，犯（第五）僧初残罪。（三）为活命因而如是公开的说：‘住在某精舍中的那位比丘是阿罗汉’，犯土喇咤亚罪。（四）为活命因及活命原由，无病比丘，为了自己而用意令作美味而食者，犯（第三十九）心堕落罪。（五）为活命因及活命原由，无病比丘尼，为了自己而用意令作美味而食者，犯悔过罪。（六）为活命因及活命原由，无病，但为了自23 己而用意令作汤或饭而食者，犯恶作罪”。这便是制定的六学处。

“诡诈”等，在圣典中这样解释：[82]60“什么是诡诈？即为利养、恭敬、名誉所执着的恶欲者、为欲所败者，所谓以拒绝资具[83]61，或以迂回之说，或以威仪的装束，做作，矫饰，颦眉，蹙额，诡诈，虚伪，欺诈，是名诡诈。

什么是虚谈？即为利养、恭敬、名誉所执着的恶欲者、为欲所败者，对于他人无问虚谈、虚谈、极虚谈、赞虚谈、极赞虚谈、缠络语、极缠络语、举说、极举说、随爱语、谄谀语、豆汤语、养育状，是名虚谈。

什么是现相？即为利养、恭敬、名誉所执着的恶欲者、为欲所败者，对于他人示相、示相业、暗示、暗示业、迂回谈、曲折说，是名现相。

什么是瞋骂示相？即为利养、恭敬、名誉所执着的恶欲者、为欲所败者，对于他人怒骂、侮蔑、呵责、冷语、极冷语、嘲笑、极嘲笑、恶口、极恶口、恶宣传、阴口，是名瞋骂示相。

什么是以利求利？即为利养、恭敬、名誉所执着的恶欲者、及为欲所败者，将此处所得之物拿到彼处，或将彼处所得之物拿到此处，如是以（甲）物而希求、贪求、遍求、希望、贪望、遍望于（乙）物，是名以利求利”。

当知这些圣典的文句亦有如下的意义。先释关于诡诈的一节：“利养恭敬名誉所执着者”，是执着希求于利养恭敬及名誉的意思。 “恶欲者”，是无道德而欲示其有道德者。“为欲所败者”，是为 24欲所击败而被征服的意思。此后的拒绝资具、迂回之说、假肃威仪的三种诡诈之事，因为是来自《大义释》[84]62，所以现在来显示此三事也用所谓拒绝资具等开始而加以说明。

兹有欲以衣服等作布施者，他（比丘）的心里虽然很想那些东西，但因本于他的恶欲而加以拒绝，等到知道了诸居士业已笃信自己，并且他们屡屡这样说：“啊！尊者少欲，不欲接受我们的任何东西，如果他能接受一点什么，实为我们的极大功德”，于是用种种方法去表示为了怜悯他们的愿望而接受他拿来的上等的衣服等物。以后便使居士们惊喜，甚至用车辆运东西来供养了。当知是名拒绝资具诡诈事。即如《大义释》中说：[85]63“什么称为拒绝资具诡诈事？今有居士，邀请比丘，以衣服、饮食、住所、医药作供养，然彼恶欲者，为欲所败者，因为欲求更多的衣服……等，所以拒绝接受他们所施的衣服、饮食、住所及医药，而且这样说：‘沙门为什么要用高价衣服？最适合于沙门的是从坟墓、垃圾堆或店前拾集所弃的碎布来作僧伽梨衣穿。沙门为什么要用上等的饮食？最适合于沙门的是以行乞一团之食来维持其生命。沙门为什么要用上等的住所？最适合于沙门的是在树下或露地而住。沙门为什么要用高贵的医药？最适合于沙门的是用牛的尿或一片诃梨勒果[86]64作药品’。于是他便穿粗糙的衣服，吃粗糙的饮25 食，受用粗糙的住所，受用粗糙的医药。使居士们知道了他这样说：‘此沙门是少欲知足者，隐居者，不与众杂住者，勤精进者，头陀行者’。如是他们便常常邀请而供以衣服等受用之物。他便这样说：‘具信善男子，三事现前，必生多福，即有信现前，有所施之物现前，有应施之人现前，具信善男子必生多福。你们便是有信者，并有所施之物在此，又有我是受者。如果我不接受你们的，你们便无福德了。然而我实不需此等东西，但为怜悯你们，只好收受了’。此后则许多衣服、饮食、住所、医药也都收受了。谁是这样颦眉、蹙额、诡诈、虚伪、欺诈的，便是称为拒绝资具的诡诈事”。

恶欲者为欲表示自己证得上人法，用种种的说法而令人惊喜，称为迂回之谈的诡诈事。即所谓：[87]65“什么称为迂回之谈的诡诈事？今有恶欲者、为欲所败者，欲求人们恭敬，假依圣人的法语作如是说：‘穿这样衣服的沙门，则为一大有能力者。用这样的钵、铜碗、水瓶、滤水囊、钥、带、履等的沙门为一大有能力者。有这样的和尚、阿阇梨，同一和尚同一阿阇梨的朋友、知己、同伴的沙门，为一大有能力者。住这样的精舍、半边屋（仅盖半边的）、台观（筑于高处而方形的）、大厦（一种长而有上层房室的大厦）、石窟（自然的）、洞穴（人造而有门的）、小屋、重阁、望楼（可了望的）、圆屋（多角形的）、长屋（仅有一堂一门的长屋）、集会所、假屋（临时盖的房屋或礼堂等）、树下， 26则彼沙门实为一大有能力者’。或者此等为恶所染者，屡屡颦蹙、大事欺诈、饶舌不已，故意说些甚深、秘密、微妙、隐微、出世间、空相应的议论，然后连接他的议论而假以口头恭敬于人说：‘这样的沙门，实已得住禅定’。像这样颦眉、蹙额、诡诈、虚伪、欺诈的，便称为迂回之谈的诡诈事”。

其次恶欲者为求恭敬，假以威仪令人惊异，便是假肃威仪诡诈事。即所谓：[88]66“为什么称为威仪诡诈事？今有恶欲者、为欲所败者，为求恭敬，并以为如此做法可能获得人们的恭敬，便假肃行、住、坐、卧，好像有深切愿求（圣果）似的行、住、坐、卧，又好像深入三昧似的行、立、坐、卧，或者故意在人们看见的地方修禅定，像这样作威仪的装束，做作、矫饰、颦眉、蹙额、诡诈、虚伪、欺诈，便称为威仪诡诈事”。

这里的“称为拒绝资具”，是所谓拒绝资具或者仅以名为拒绝资具的意思。“迂回之说”是用近乎说法的意思。“威仪”即四威仪（行住坐卧）。“装束”是预先的布置或尊重的布置。“做作”是形式的布置。“矫饰”是加以完善布置（装模作样）而令人喜乐的状态。“颦眉”、为了表示他是高度的精勤而故作颦眉之状及收缩其嘴脸。常作颦蹙的状态为“蹙额”。“诡诈”为欺骗。诡诈的制造为“虚伪”。作诡诈的状态为“欺诈”。

对于“虚谈”的解释：“无问虚谈”，例如他看见了俗人来到精舍，便如是先作空谈：“你为什么目的到这里来？邀请比丘

吗？如果这样，你先回去，我将取钵随后而来”；或作自我介绍 27

说：“我名帝须，国王信仰我，某某等大臣也很信仰我”，像这样的自说，即为无问虚谈。“虚谈”是被人询问之后而说像前面这些话。深恐居士们有恶感，屡屡让他们有说话机会而作巧妙的虚谈为“极虚谈”。如说“大富者、大船主、大施主”等抬举的虚谈为“赞虚谈”。由各方面来作抬举的虚谈为“极赞虚谈”。“缠络语”，如说：“优婆塞啊！上年此时，你曾作尝新的布施，现在你为什么不作供施呢？”用这样的话重重的缠而裹之，直至他这样的回答：“尊者，我们要供施的，不过未得机会而已。”或者见人手拿甘蔗，便问道：“优婆塞啊！这甘蔗从哪里拿来的？”“尊者，从甘蔗田里拿来的。”“那甘蔗是甜的吗？”“尊者，这要尝了之后才能知道的。”“然而叫你把甘蔗送给我，这话是不合于比丘说的。”用这种纠缠的话去裹住所欲推辞的人，名为缠络语。从各方面重重应用缠络语为“极缠络语”。如说：“这家人只知道我，如果他们有所布施之物，只有给我的”，像这样抬举的表示为“举说”。特罗根达利迦故事[89]67亦可在这里解说。从各方面常作抬举之说为“极举说”。“随爱语”，为不愿是否契合于理或契合于法，只是说些令人喜爱的话。“谄谀”是卑下的行动，说话时总是把自己放得极低的地位。“豆汤语”，意为像豆汤一样，譬如煮过的绿豆，有些是不可能煮熟的，其余的则熟了，同样的，他说的话，有一部分是真的，其余的却是虚妄的，这样28 的人称为豆汤者，他的状态就像豆汤一样。“养育状”，意为养育的状态，他好像家庭的乳母，用腰或背而抱负。其养育的行为是养育业，其养育的状态为养育状。

关于“现相”一节的解释：“示相”是用身口的动作而促使别人生起以资具供养之想。譬如看见来人手持饮食，便问道：“你得了些什么可吃的吗？”以此等暗示的动作而希求所需的为“示相业”。“暗示”，是说些与布施资具有关的话。“暗示业”，好像他看见放犊牛的牧童问道：“这些犊子是母牛的乳犊，还是吸薄酪的犊？”“尊者，它们还是乳犊啦！”“晤！恐怕不是吧？如果它们是乳犊，则比丘亦可获得其母牛之乳的”，由于这些暗示的动作促使牧童们归告其父母而供以牛乳。“迂回谈”，是相近之说。这里当举一位与一人家很亲近的比丘故事以示此意。据说：一位和某人家很亲近的比丘，欲求饭食而进入他的家中坐着。主妇看见了他不欲给以饭食而故意地说：“一点米也没有了啊！”但她装着要借米的样子跑到邻家去了。于是这比丘便入内室去看看，在门角里发现了一些甘蔗，瓮中有砂糖，篮中有一块咸干鱼，缸中有米，瓶中有酪，他见了之后依然跑出来坐于原处。未几，主妇回来说：“没有借得米啦！”比丘说：“优婆夷，今天我曾见一预兆，知道不能获得午餐的”。“尊者，怎样的？”“我曾见一条像那门角里的甘蔗一样的蛇，为了要打它，找了一块像那瓮中的砂糖一样的石头，当打它时，那蛇鼓胀其颈恰如篮中的咸干鱼一样，张口欲去咬那块石头而暴露的牙齿恰如那缸中的米一样，由于它的愤怒而流出的毒液正如那瓶中的奶酪一样。”她想： “实在无法欺瞒这秃头了！”于是便给他甘蔗、煮饭、烧鱼并给以 29糖及酪等的一切。作此等相近之说而欲有所得的为“迂回谈”。“曲折说”，老是曲曲折折的盘绕而说，直至获得他所需求的为止。

对于“瞋骂示相”[90]68一节的解释：“怒骂”即以十种怒骂事[91]69而怒骂。“侮蔑”即说轻蔑侮辱的话。“呵责”为举人的过失而叫他“不信者、不信乐者”等语。“冷语”，如说“不要在这里说这话”等的冷语。从各方面举出根据及理由而冷言之为“极冷语”。或者看见不肯布施的人说“施主呀！”等的冷言为“冷语”。若说“大施主呀！”等的极冷之言为“极冷语”。“什么是此人的生命？他是食种子者”，如是讥笑于人为“嘲笑”。“你说此人不肯布施吗？他时常能送给你一句‘没有’的”，如此极度讥讽人家为“极嘲笑”。公开骂人为吝啬者或无可赞美者是“恶口”。从各方面而恶口者为“极恶口”。“恶宣传”，他以为‘别人将会恐怖我的恶批评而布施我的’，于是从家至家，从村至村，从地方至地方的从事恶宣传。“阴口”，意为当面给以甜言蜜语，背后则恶意诋毁，犹如不见其面时，便吃他的背肉，故名阴口。此等名为“瞋骂示相”，因为他刮去别人的善德，像用一竹片刮去身上所涂的膏药一样，或如捣碎各种香料而求取香味，他以捣碎他人的善德而求取利益，故名瞋骂示相。

对于“以利求利”[92]70一节的解释：“求”是追寻之意。“从此处所得之物”，意为从此户人家所得的东西。“彼处”，指那户人家而言。“希求”为欲求。“贪求”为追求。“遍求”为再30 再追求。这里当提及某一比丘的故事：他从最初的人家获得所施的食物，分送给这里那里的人家的孩子们，终于获得了乳粥而去。希望，即希求等的同义语，如是则希求为“希望”，贪求为“贪望”，遍求为“遍望”。

这便是诡诈等的意义。

现在来说“等恶法”[93]71：这里的“等”字，即“或有沙门、婆罗门、彼等食信施食，依然用下贱的伎俩而生活于不正的生活中，如相手、占卜预兆、谈天地变易、占梦、看相、占鼠咬破布、火供、匙的献供”等，如《梵网经》[94]72中所包摄的种种恶法。

如是由于违犯为活命之因而制定的六学处（的生活）及以诡诈、虚谈、现相、瞋骂示相、以利求利等诸恶法所维持的生活为邪命，若能离此诸种邪命，即名活命遍净戒。

再来解释（活命遍净的）语义：依此来生活为“活命”。那是什么？即努力寻求于资具。“遍净”为遍达于净性。遍净的生活为“活命遍净”。

4.资具依止戒[95]73

此后（如理抉择，受用衣服，仅为防护寒热，防护虻、蚊、风、炎、爬行类之触，仅为遮蔽羞部。如理抉择，受用团食，不为嬉戏，不为骄慢，不为装饰，不为庄严，仅为此身住续维持，为止害，为助梵行，如是思惟：“我乃以此令灭旧受（之苦），不起新受（之苦）；我将存命、无过、安住”。如理抉择，受用床座，仅为防护寒热，防护虻、蚊、风、炎、爬行类之触，仅为避免季候之危，而好独坐（禅思）之乐。如理抉择，受用医药资具，仅为防护生病恼受，而至究竟无苦而已[96]74。）是说资具依止戒。

（一、衣服）“如理抉择”，是知道以方便之道去抉择、善知观察之意。这里所提示的“为防寒冷”等的观察，便是如理决择。

“衣服”是指内衣等[97]75的任何一种。任何一种。“受用”是指受31 用、穿着和着用。“仅”是表示区限目的之辞，修行者使用衣服 的目的，仅限于防护寒冷等，别无他意。“寒”是由自身内界的扰乱（内四大不调）或由外界气候变化所起的任何一种寒冷。“防护”即防止，意为除去寒冷而使身体不生疾病；因为寒冷侵害其身，则内心散乱，不能如理精勤，故世尊听许使用衣服以防护寒冷。这种说法亦可通用下面各句（此后只说明其不同之处）。“热”为火热，如森林着火等所生的热。“虻蚊风炎爬行类之触”。这里的“虻”是啮蝇和盲蝇。“蚊”即蚊子。“风”是有尘及无尘等类的风。“炎”是阳光的炎热。“爬行类”即蛇等匍匐而行的长虫。“触”有啮触及接触二种。若披衣而坐者则不受此等之害，在这种情形下，故为防护彼等而受用衣服。

其次更提“仅”字，是再决定区限使用衣服的目的，遮蔽羞部是使用衣服的决定目的，其他的目的是有时间性的。“羞部”是他们（男女）的隐秘之处，因为暴露此等部分，则扰乱及破坏于羞耻，以其能乱羞耻，故名羞部。其羞部的遮蔽为遮蔽羞部，有些地方亦作遮蔽于羞部。

（二、食物）“团食”即指各种食物。由于彼比丘的行乞而一团一团的落在钵内的各种食物为团食，或一团团的降落故为团食，即指从各处所受的施食。“不为嬉戏”[98]76，不像乡村的孩子那样专为嬉戏游玩。“不为骄慢”，不像拳师和力士等那样为的骄态，32 亦即不为勇力的骄态及强壮的骄态。“不为装饰”，不像宫女、妓女等为的需要装饰，需要其肢体的丰满艳丽，“不为庄严”，不像优人舞女那样为着皮肤的色泽光润美丽。进一层说，“不为嬉戏”，是舍断痴的近因。“不为骄慢”，是舍断瞋的近因。“不为装饰，不为庄严”，是舍断贪欲的近因。又“不为嬉戏，不为骄慢”，是阻止生起自己的结缠。“不为装饰，不为庄严”，是阻止他人的结缠生起。这四句亦可说为弃舍沉溺于欲乐及不如理的行道。

更提“仅”字之意已如前说。“此身”，即此四大种（地水火风）所成的色身。“住续”，是使其继续存在之意。“维持”[99]77是不断的活动或长时存续之意。因彼（比丘）受用食物以住续及维持其身体，犹如老屋之主（以支柱）支持其屋，或如车主涂油于车轴一样，并非为嬉戏，为骄慢，为装饰，为庄严的。且住续与命根同义，所以为此身住续维持，亦可以说为使此身的命根继续存在。“为止害”，这里的“害”是为饥饿所恼害。比丘受用食物以除饥饿，犹如敷药于疮伤之处和对治寒暑等一样。“为助梵行”，是为助益全佛教的梵行及道的梵行。于是行道者之受用食物，是为借助体力而勤修于三学（戒定慧），以渡有的沙漠，或者为了勤修梵行而受用食物，犹如为渡沙漠（绝粮）的人而食其子之肉，如渡河者以筏，渡海者用船一样。

“我乃以此令灭旧受，不起新受”[100]78，是说他这样想：“我现在受用这种食物，为令除灭旧受的饥饿之苦，并不由于无限的 33食下去而生起新的苦受，不像食之过多而借助他人之手拉他起立，食之鼓腹以致不能穿衣，食之过多而跌卧在那里，食之充满至颈能为乌鸦啄取，食至呕吐而犹食的任何一种婆罗门那样，我实如病者用药一样。”或者现在因不适当及无限量的饮食所生起的苦痛是由于宿业之缘，故称“旧受”；我今以适当及适量之食，灭彼旧受之缘，而除旧受之苦。由于现在作不适当受用所积聚的业，将产生未来的新受之苦，故名“新受”；我今以适当的受用，则新受的根本不再生起，而新受的苦痛也不生了。当知这也是这里的意思。以上二句是显示采取适当的受用，舍断沉溺于苦行，不离于法乐。

“我将存命”[101]79，是他在受用食物之时作如是想：以有益适量的受用，则无断绝命根及破坏威仪的危险，所以我的身体将依食物而生存，犹如长病之人而受用医药一样。

“无过，安住”，由于避去不适当的遍求领取及食用故“无过”；由于适量的食用故“安住”。或无因不适当及无限量的食缘而发生的不愉快、欲睡、呵欠伸腰、为识者所呵责等的过失为“无过”；由于适当适量的食缘而增长其身力为“安住”。或者避免随其意欲而食之满腹，或弃横卧之乐、辗转侧卧之乐、睡眠之乐等为“无过”；由于少食四五口（不过饱），使四威仪相应而行道为“安住”。故我受用食物。正如这样说：

少食四五口， 汝即当饮水，

勤修习比丘， 实足以安住。[102]80

34 这（存命、无过、安住三句）是说明中道为（食的）根本目的。

（三、床座）“床座”，即卧所与坐处。无论在精舍或半边檐的盖屋中所卧的地方为卧所；无论什么座席为坐处。把它们合成一起而说为床座。“为避季候之危，而好独坐（禅思）之乐”，以气候而有危险故为季候之危，为除去气候的危险及好独坐（禅思）的快乐，当以受用床座而得消除能使身体害病心地散乱的不适当的气候，故说为除季候之危及好独坐（禅思）之乐。虽然为避季候之危，即指除去寒冷等而言，但前面衣服的受用，是以遮蔽羞部为主要目的，为防寒暑等仅为某些时间而已，可是受用床座是以避免季候的危险为主要目的。季候之意已如前说。危险有显明和隐匿的二种：狮子猛虎等为显明的危险，贪瞋等为隐匿的危险。若无守护（如住树下等而有显危）及见不适当的色等（有隐险），则未免危害，而彼比丘既知如是观察而受用床座，此乃如理抉择……为避季候之危而受用。

（四、医药）“医药”（病者的资具药品），这里的资具是治病之义，亦即与适合同义。由医生的工作所配合的为药。病人的资具即药，故病者的资具药，即指医生所配合的任何适用于病人的油蜜砂糖等而言。其次品字，在“以七种城市的戒备而善防护”[103]81等的意义中，则作防备说。又在

“此车有戒的庄严，

有定的轴，勤的轮”[104]82

等的意义中，则作庄严说。又在“出家者当集此等生活的资具” 83 35等的意义中，则作必需品说。在本文中，当取必需品和防备之义。以病者所需的药为防备生命，因为是保护其生命不给以生病灭亡的机会之故。同时以必需品得能长期生活，故说为防备。如是以病者所需的药和防备品，说为病者的资具药品。病者的资具药品（医药）即指医生为病者所配合的任何适用的油蜜砂糖等而防备其生命者。

“生”为生长或发生之意。“病恼”，恼是四界的变动（四大不调），因为从界的变化而生起疥癞发肿脓疱等，故称病恼。“受”是苦受，即不善异熟受，而为病恼受。“至究竟无苦”，即至究竟不苦，是为直至断除一切病苦（而受用医药）之意。

如是简要的如理抉择受用资具的特相，即为资具依止戒。其（资具依止的）语义如次：因为人类的来去活动是依赖于受用衣服等，故名资具。依止于资具，故称资具依止。

（杂论四遍净戒）

（一、别解脱律仪戒的成就）如是在四种戒中的别解脱律仪，须依于信而成就。由信而成，因为制定学处是超越于声闻之权限的，如佛曾拒绝其弟子（关于制戒）的请求[105]84，可为这里的例证。所以全部佛制的学处必须由信而受持，甚至不顾其生命而善成就之。即所谓：

36 如母鸡护卵，牦牛爱尾，

如人爱子，保护他的独眼。

非常的谨慎与尊重，

护戒也是这样的。[106]85

他处又说：[107]86“大王啊！我为声闻制定的学处，我的声闻弟子们纵有生命之危亦不犯”。在这里，当知在森林中为盗贼所捆缚的故事：据说在（雪山边的）摩诃跋多尼[108]87森林中，有一长老为盗贼用黑藤缚住，放倒地上，那长老便倒在那里七天，增长他的毗钵舍那（观），得证阿那含果，并在那里命终，得生梵天。

另一位在铜鍱洲[109]88的长老，为盗贼用蔓草缚住，放倒地上，恰遇林火烧来，未断蔓草时，便起毗钵舍那，得证等首[110]89阿罗汉果而入涅槃。后来长部诵者无畏长老[111]90和五百比丘来到这里看见了，才把他的身体荼毗（火葬）了，并建塔庙供养。所以另一位具信的善男子说：

宁失身命，要使波罗提木叉清净，

不破世界主所制的戒律仪。

（二、根律仪戒的成就）正如别解脱律仪的依于信，而根律仪则依于念而成就。依念而成，因为由于念的坚定，则诸根不为贪欲等所侵袭。故说：[112]91“诸比丘！宁为燃烧热烈辉焰的铁棒而触其眼根，亦不于眼所识的诸色而执取其（男女净等的）细相”，这是说善须忆念燃烧的教理，而善成就其根律仪戒，以不妄念去制止依于眼门等所起的（速行）识对于色等境界而执取于（男女等净）相，为贪欲所侵袭。然而（根律仪戒）若不如是成就，则 37别解脱律仪戒亦不能长时存在，犹如没有留意筑以栅围的谷田（将为畜等所侵害）一样。又如敞开大门的村落，随时可为盗贼所袭，若无根律仪戒，则亦随时可为烦恼贼所害。亦如不善盖的屋为雨漏所侵，而他的心则为贪欲所侵入。所以这样说：

对于色声味香触，

当护你的一切根。

若对色等门开而不护，

譬如盗劫村落而为害。

譬如恶盖屋，必为雨漏侵，

如是不修心，将为贪欲侵。[113]92

假使根律仪戒成就，则别解脱律仪戒亦能长时受持，犹如善筑栅围的谷田一样。又如善护大门的村落，则不为盗贼所劫，而他亦不为烦恼贼所害。亦如善盖的屋，不为雨漏所侵，而他的心则不为贪欲所侵入。所以这样说：

对于色声味香触，

当护你的一切根。

若对色等门闭而善护，

譬如盗贼无害于村落。

譬如善盖屋，不为雨漏侵，

如是善修心，不为贪欲侵。[114]93

这是最殊胜的教法。心是这样迅速的奔驰，所以必须以不净38 作意而断已起的贪欲，使根律仪成就。犹如新出家的婆耆舍长老一样。据说新出家的婆耆舍长老，正在行乞之际，看见了一位妇人，生起贪欲之心。于是他对阿难长老说：

我为贪欲燃烧了，

我的心整个地烧起来了。[115]94

瞿昙啊，哀愍我吧！

为说良善的消灭法。[116]95

阿难长老答道：

你的心烧，因为想的颠倒，

应该舍弃和贪欲相关的净相，

当于不净善定一境而修心，

见诸行的无常苦无我，[117]*3

消灭你的大贪欲，

切莫再再的燃烧了！

（婆耆舍）长老即除去贪欲而行乞。其次比丘应当完成其根律仪戒，犹如住在乔罗达格大窟[118]96的心护长老及住在拘罗格大寺的大友长老。

据说：在乔罗达格大窟中有七佛出家的绘画，非常精美。一次，有很多比丘参观此窟，见了绘画说：“尊者，这画很精美”。长老说：“诸师！我住此窟已六十多年，尚不知有此画，今天由诸具眼者所说，才得知道。”这是说长老虽在这里住这么久，但从未张开眼睛而望窟上。据说在大窟的入口处，有一株大龙树，他亦一向未曾仰首上望，但每年见其花瓣落于地上，而藉知其开花而已。当时国王慕长老之德，曾三度遣使请他入宫受供养，但都遭拒绝了。于是国王便令王城内乳哺小儿的小妇们的乳房都捆缚起来，加以盖印封锁。他说：“直待长老来此，一切乳儿才得吸乳。”长老因怜悯乳儿，遂来大村[119]97。国王闻此消息，便对其 39臣子说：“去请长老入宫，我要从他受三皈五戒。”长老入宫，国王礼拜和供养之后说：“尊者！今天很忙，没有机会，我将于明天受戒”，并取长老的钵，和王后共同略送一程，然后拜别。但当国王或王后礼拜时，他同样的说：“祝大王幸福！”这样过了七天，其他的比丘问长老道：“尊者，你在国王礼拜时说，祝大王幸福，为什么王后礼拜时也说同样的句子？”长老答道：“我并没有分别谁是国王，谁是王后。”过了七天，国王想道：“何必使长老住在这里受苦呢？”便让他回去。长老回到乔罗达格大窟后，夜间在经行处经行，那住在大龙树的天神执一火炬站于一边，使他的业处（定境）极净而明显。长老心生喜悦，想道：“怎么我的业处今天这样异常的明显？”过了中夜之后，全山震动，便证阿罗汉果。是故欲求利益的其他善男子亦当如是：

勿奔放其眼目，

如森林的猕猴，

如彷徨的野鹿，

如惊骇的幼儿。

放下你的两眼，

但见一寻之地，

勿作像森林的猿猴，

那样不定的心的奴隶。

大友长老的母亲，一次身上发生毒肿，便对她的女儿出家的比丘尼说：“你去将我的病状告诉你的哥哥，要他拿些药来。”她即往告其兄。长老对她说：“我实不知如何采集药根，也不知如何制药；然而我将告诉你一种药：便是我从出家以来，从未以40 贪心看异性之色而破坏我的诸根律仪。你将我的实语告诉母亲，并祝她迅速病愈。你现在去对母亲优婆夷这样说，同时按摩她的身体。”她回去照样的说了此意。便在那一剎那间，优婆夷的毒肿如泡沫一样地消失了，她的心中无限喜悦，流露这样的话：“如果正等觉者在世的话，必定会用他的网纹[120]98之手触摩像我的儿子这样的比丘的头顶。”是故：

今于圣教出家的善男子，

当如大友长老的住于根律仪。

（三、活命遍净戒的成就）如根律仪的依于念，而活命遍净戒当依精进而成就。依精进而成，因为善于励力精进者，能舍邪命故。所以精进于行乞等的正求，得以断除不适合的邪求，受用于遍净的资具，得以违避不遍净，如避毒蛇一样，这样便得成就活命遍净戒。

没有受持头陀支的人，从僧伽与僧集[121]99或从俗人由于信乐他的说法等的德而得来的资具，则称为遍净的。由于行乞等而得来的为极清净。若受持头陀支的人，由行乞及由于（俗人）信乐他的常行头陀之德或随顺于头陀支的定法而得来的资具，则称为遍净的。若为治病，获得了腐烂的诃黎勒果及四种甘药（酥、蜜、油、砂糖），但他这样想：“让其他同梵行者受用这四种甘药”，他于是仅食诃黎勒果片，这样的人，是适合于受持头陀支的。他实名为最上雅利安种族的比丘。其次关于衣服等资具，对于遍净活命者，若用示相暗示及迂回之说而求衣食，是不适合的，然而不持头陀行者，若为住处而用示相暗示及迂回之说，是适合的。

为住处而示相，例如他在准备一块土地，在家人见而问道： 41“尊者！做什么？谁使你这样做？”答道：“谁也没有呀！”像这样的其他形式，名为示相业。暗示，如问优婆塞道：“你住在什么地方？”“尊者，高阁啦。”“优婆塞，比丘不能住高阁吗？”像这样的话，为暗示业。若说：“这里比丘的住处实在太狭小了”，像此等的话为迂回之说。

对于医药方面，一切示相等也是适合的。然而取得的药品，治病痊愈之后，是否仍可服用？据律师说，这是如来许可的，故可以用。经师说：虽不犯罪，但扰乱活命，故断言不可以用。虽为世尊所允许，但他也不作示相暗示及迂回之说等的表示。由于少欲之德等，纵有生命之危，亦仅受用得自示相等以外的资具，这种人称为最严肃的生活者，如舍利弗长老。

据说：一次舍利弗和大目犍连长老同住在一个森林中，修远离行。有一天，他忽然腹痛，非常剧烈。晚上大目犍连长老来访，见尊者卧病，探得病源之后，问道：“道友！你以前是怎样治愈的？”答道：“我在家时，母亲用酥蜜砂糖等混合纯粹的乳粥给我吃了便好。”“道友！如果你或我有福的话，明天可能获得此粥的。”此时一位寄居于经行处末端的树上的天神，听到了他们的谈话，想道：“明天我将使尊者获得此粥。”他即刻跑到长老42 的檀越家里，进入他的长子身内，使其病痛，对那些集合的家人说着治疗的方法（附于长子身内的天神而托他的口说的）：“如果明天你们准备某种乳粥供养长老，我将离去你的长子之身。”他们说：“纵使你不说，我们也是常常供养长老的。”第二天，他们已准备好粥，大目犍连长老早晨去对舍利弗长老说：“道友！你在这里等着，直至我去乞食回来。”当他进入村落时，那家人看到了，即刻向前接过长老的钵，盛满如前所说的乳粥供养他。长老即表示要走了。可是他们要求长老在那里吃了，然后再装满一钵给他带回去供养舍利弗长老。他回来后，把粥授给舍利弗说：“道友！请吃粥吧。”长老看了说：“很如意的粥，但不知你怎样获得的？”经他思惟之后而知此粥的来由说：“道友目犍连，拿去吧，我不应受用此粥。”目犍连长老并没有想“他竟不吃像我这样的人替他拿来的粥”，听了他的话，即刻拿着钵到边缘把粥倒在一边。当粥倒在地上时，长老的病也好了。以后四十五年[122]100间，亦未再生此病。于是他对目犍连说：“道友！纵使把我的脏腑痛出肚子来在地上跳动，也不应该吃那种由于我的语言所表示而得来的粥。”并喜说此颂：

我若吃了由我的语言表示所得的蜜粥，

便是污蔑了我的活命戒，

纵使我的脏腑迸出于肚外，

宁舍身命也不破活命戒。

除邪求，我的心多么自在，

我决不作为佛呵弃的邪求。

食芒果（庵罗果）的鸡跋罗准跋住者大帝须长老的故事[123]101， 43亦可在这里说，总而言之：

由信出家的聪慧的行者，

莫起邪求之心保持活命的清净。

（四、资具依止戒的成就）如活命遍净戒由精进而成就，资具依止戒当依智慧而成就。因为有慧者能见资具的过失与功德，故说由慧成就。是故舍离资具的贪求，依正当的方法而获得的资具，唯有以慧如法观察而受用，方得成就此戒。

这里有获得资具时及受用时的两种观察，当收受衣服等的时候，依界（差别想）或依厌（想）[124]102的观察，然后用之则无过。在受用时亦然。于受用中合论有四种用法：即盗受用，借受用，嗣受用及主受用[125]103。

（1）若破戒之人居然于僧众中坐而受用者，名为“盗受用”。

（2）具戒者若不观察而受用，则名“借受用”。是故每次受用衣服时须作观察，每食一口饭时亦得观察。如在受用时未及观察，则于食前（午前）、食后（午后）、初夜、中夜、后夜当作之。如至黎明尚无观察，便犯于借受用。在每次受用床座时亦当观察。在受用医药时，则具足念缘即可。纵使于领取时业已作念，若于受用时不作念，亦属于违犯。然于领取时虽未作念，若于受用时作念则不犯。

有四种清净法：即忏悔净、律仪净、遍求净及观察净。此中：44 忏悔净为别解脱律仪戒，因为由忏悔而清净，故名忏悔净。律仪净为根律仪戒，因为由于“我不再如是作”的决心而律仪清净，故名律仪净。遍求净为活命遍净戒，彼以正当的方法而获得资具，能舍于邪求而遍求清净，故名遍求净。观察净为资具依止戒，因为以前述之法观察而得清净，故名观察净。如果他们在收受时未作念，而在应用时作念，亦为不犯。

（3）七有学的资具受用，为“嗣受用”。因为他们是世尊的儿子，所以是父亲所属的资具的嗣受者而用其资具。然而他们毕竟是受用世尊的资具，还是受用在家信众的资具呢？虽为信施之物，但由世尊所听许，所以是世尊的所有物。故知为受用世尊的资具。这里可以《法嗣经》[126]104为例证。

（4）漏尽者的受用为“主受用”，因为他们业已超越爱的奴役成为主而受用。

在此等受用中，主受用与嗣受用则适宜于一切（凡圣）。借受用则不适合。盗受用更不必说了。然而具戒者的观察受用，因对治借受用故成为非借受用，属于嗣受用。以具戒者具备诸戒学，故得名为有学者。在这些受用中以主受用为最上。是故希求于主受用的比丘，当依上述的观察方法而观察受用，以成就于资具依止戒。如是作者为作其所应作者。故如是说：

胜慧声闻已闻善逝所说法，[127]105 45

对于团食精舍与床座，

除去僧伽黎衣的尘垢的水，

必须深深的观察而受用。

是故对于团食精舍与床座，

除去僧伽黎衣的尘垢的水，

比丘切勿染着此等法，

犹如露珠不着于荷叶。

由他之助而得布施的时候，[128]106

对于硬食软食及诸味，

应常观察而知量，

犹如涂药治疮伤。

如渡沙漠食子肉，

亦如注油于车轴，

但为维持于生命，

如是取食莫染着。

为成就资具依止戒的（僧护长老的）外甥僧护沙弥的故事，亦当在这里叙述，他以正当的观察而受用是这样的：

我食沙利冷米粥，和尚[129]107对我说：

“沙弥，勿无制限烧你的舌头！”

我闻和尚之语心寒栗，

即于座上证得阿罗汉。

我的思惟圆满犹如十五的夜月，

诸漏已尽，自此更无后有了。

46 是故那些欲求苦的灭尽者，

亦应如理观察受用一切的资具。

这是别解脱律仪戒等四种。

上面为杂论四遍净戒。

（五法）

于五种分中：

（1.制限遍净、无制限遍净、圆满遍净、无执取遍净、安息遍净）第一须知未具足戒等五种义；即如《无碍解道》中说：[130]108“（1）什么是制限遍净戒？未具足者受持有制限的学处，为制限遍净戒。（2）什么是无制限遍净戒？已具足者受持无制限的学处，为无制限遍净戒。（3）什么是圆满遍净戒？与善法相应的善良凡夫，有学以前的（三学）圆具者，不顾身命及舍身命而受持学处者（的受持学处），为圆满遍净戒。（4）什么是无执取遍净戒？七有学（的学处），为无执取遍净戒。（5）什么是安息遍净戒？如来的声闻弟子漏尽者，缘觉、如来、阿罗汉、等正觉者的学处，为安息遍净戒。”

（1）此中，未具足戒，因在数目上有限制，故为“制限遍净戒。”

（2）已具足者的戒：

九千俱胝又一百八十俱胝[131]109，

五百万又三万六千。

正觉者说此等的防护戒，

于律藏中依然是以略门显示戒学的。

47 依此数目，虽仍有限制，但以无限而受持，亦不为利养名誉亲属肢体生命的条件所限制，所以说“无制限遍净戒”。犹如食芒果的鸡跋罗准跋住者大帝须长老的戒。那长老说：

因爱肢体舍于财，

为护生命舍于肢；

依法而作思惟者，

当舍一切财命肢。

这位善人如是随念不舍，甚至有生命之危的时候亦不犯学处，依这种无制限的遍净戒，他在优婆塞的背上，便得阿罗汉果。所谓：

“不是你的父母与亲友，

因你具戒故他这样做”，

我生寒栗而作如理的正观，

便在他的背上证得阿罗汉。

（3）善人之戒，自从圆具以后，即如善净的明珠及善加锻炼的黄金一样而极清净，连一心的尘垢也没有生起，实为得证阿罗汉的近因，故名“圆满遍净戒”，犹如大僧护长老和他的外甥僧护长老的戒一样。

据说：大僧护长老，年逾六十（法腊），卧于临死的床上，比丘众问他证得出世间法没有？他说：“我没有证得出世间法。”于是他的一位少年比丘侍者说：“尊者！四方十二由旬之内的人，为了你的涅槃：都来集合于此，如果你也和普通的凡夫一样命终，则未免要使信众失悔的。”“道友！我因欲于未来得见弥勒世尊，所以未作毗钵舍那（观），然而众望如是，请助我坐起， 48给我以作观的机会。”长老坐定之后，侍者便出房去。当在他刚出来的剎那，长老便证阿罗汉果，并以弹指通知他。僧众即集合而对他说：“尊者！在此临终之时得证出世间法，实为难作已作。”“诸道友！这不算难作之事，我将告诉你真实难作的：我自出家以来，未曾作无念无智之业。”

他的外甥（僧护），在五十岁（法腊）的时候，亦曾以类似之事而证阿罗汉果。

若人既少闻，[132]110 诸戒不正持，

闻戒两俱无， 因此被人呵。

若人虽少闻， 诸戒善正持，

因戒为人赞， 闻则未成就。

若人有多闻， 诸戒不正持，

缺戒为人呵， 闻亦无成就。[133]111

若人有多闻， 诸戒善正持，

戒与闻双修， 因此为人赞。

多闻持法者， 有慧佛弟子，

品如阎浮金， 谁得诽辱之？

彼为婆罗门， 诸天所称赞。

（4）有学的戒不执着于恶见，或凡夫的不着有贪之戒，故名“无执取遍净戒”。如富家之子帝须长老的戒一样。长老即依如是之戒而证得阿罗汉的，他对怨敌说：

“我今告知汝， 断我一双足，

若有贪之死， 我实惭且恶”。

49 我如是思惟， 如理而正观，

至于黎明时， 得证阿罗汉。

有一位重病而不能用自己的手吃饭的长老，卧于自己的粪尿中。一位青年见了叹气说：“啊！多么命苦呀！”大长老对他说：“朋友！我若死于今时，无疑的，可享天福。然而坏了戒而得天福，实无异于舍了比丘学处而得俗家的生活，所以我愿与戒共死。”他在卧于原处对他的病而作正观，获得阿罗汉果，对比丘众而说此偈：

我患于重疾，[134]112 为病所苦恼，

此身速萎悴， 如花置热土。

非美以为美， 不净思为净，

满身污秽物， 不见谓色净。

身恶不净身， 病摧痛可厌，

放逸昏迷者， 善趣道自弃。

（5）阿罗汉等的戒，因一切的热恼安息清净，故名“安息遍净戒”。以上为制限遍净等五种。

（2.断、离、思、律仪、不犯）就第二种五法中，当知杀生的舍断等义。即如《无碍解道》中说：[135]113“五戒，为杀生的（1）舍断戒，（2）离戒，（3）思戒，（4）律仪戒，（5）不犯戒。不与取的……邪淫的……妄语的……两舌的，恶口的，绮语的，贪欲的， 50瞋恚的，邪见的，以出离对爱欲的，以无瞋对瞋恚的，以光明想对昏沉睡眠的，以不散乱对掉举的，以法差别对疑的，以智慧对无明的，以喜悦对不乐的，以初禅对诸盖的，以二禅对寻伺的，以三禅对喜的，以四禅对苦乐的，以空无边处定对色想——有对想——种种想的，以识无边处定对空无边处想的，以无所有处定对识无边处想的，以非想非非想处定对无所有处想的，以无常观对常想的，以苦观对乐想的，以无我观对我想的，以厌恶观对喜爱的，以离贪观对贪的，以灭观对集的，以舍观对取的，以尽观对厚聚想的，以衰观对行作的，以变易观对恒常的，以无相观对相的，以无愿观对愿的，以空观对我执的，以增上慧法观对取坚固执的，以如实知见对痴暗执的，以过患观对爱着的，以抉择观对无抉择的，以还灭观对结合执的，以须陀洹道对见与（见）一处的烦恼的，以斯陀含道对粗烦恼的，以阿那含道对微细俱烦恼的，以阿罗汉道对一切烦恼的（1）舍断戒，（2）离，（3）思，（4）律仪及（5）不犯戒。如是等戒，是令心至无懊悔，至喜悦，至喜[136]114，至轻安，至乐，习行，修习，多作，庄严，具略（定的资粮），眷属（根本因），圆满，一向厌离，离贪，灭，寂静，神通，正觉，乃至涅槃。”

这里的“舍断”，除了上述的杀生等的不发生之外，更无他

51 法可说。杀生等的舍断而住于善法，为确持之义，又不使其动摇，为正持义，此实合于前面所说的[137]115确持正持的戒行之义，故名为戒。

关于其他的四法，即杀生等的“离”，彼等的“律仪”，与此（离及律仪）两者相应的“思”及不犯杀生等的“不犯”，都是依心的转起自性而说的。彼等的戒的意义已如前说。这便是舍断戒等的五种。

以上对于什么是戒，什么是戒的语义，什么是戒的相味现起及足处，什么是戒的功德及戒有几种等的问题，业已解答完毕。

六、什么是戒的杂染

七、什么是戒的净化

其次当说：什么是戒的杂染？什么是戒的净化？毁坏等性为杂染，不毁坏等性为净化。

（杂染）于毁坏等性，包摄（一）为利养名誉等因而破戒及（二）与七种淫相应者。

（一）若于七罪聚[138]116之首或末而破坏学处者，如割断衣襟一样，他的戒名为“毁坏”。若破其中部学处，如衣断中部，名“切断”戒。若次第而破二三学处的，如于背部或腹部生起了黑红等各异颜色的某种有体色的牛一样，名“斑点”戒。若于这里那里间杂而破学处的，如于体上这里那里带有各异的点点滴滴的彩色的牛一样，名“杂色”戒。这是先说因利养等而破的毁坏等性。

（二）次说与七种淫相应的。即如世尊说[139]117：“（1）婆罗门！若有沙门或婆罗门自誓为正梵行者，实未与妇人交接，然而允许52妇人为之涂油、擦身、沐浴、按摩、心生爱乐希求而至满足。婆罗门！此亦为梵行之毁坏、切断、斑点与杂色。婆罗门，是名行不净梵行，与淫相应故，我说不能解脱生老死……不能解脱苦。（2）复次婆罗门！若有沙门或婆罗门自誓为正梵行者，实未与妇人交接，亦不许妇人为之涂油……然而与妇人嬉笑游戏，心生爱乐……我说不能解脱苦。（3）复次婆罗门！若有沙门……实未与妇人交接，不许妇人为之涂油……亦不与妇人嬉笑游戏，然而以自己之目眺望妇人之目，心生爱乐……我说不能解脱苦。（4）复次婆罗门！若有沙门……实未与妇人交接……亦不以目相眺，然闻隔壁妇人之笑语歌泣之声，心生爱乐……我说不能解脱苦。（5）复次婆罗门！若有沙门……实未与妇人交接……不以目相眺，亦不喜闻其……泣声，然而追忆过去曾与妇人相笑相语游玩时，心生爱乐……我说不能解脱苦。（6）复次婆罗门！若有沙门……实

未与妇人交接……亦不追忆过去曾与妇人相笑相语游玩，然而彼 53

见长者或长者子具备享受于五种欲时，心生爱乐……我说不能解脱苦。（7）复次婆罗门！若有沙门……实未与妇人交接……亦不喜见长者或长者子……之享受，然而愿成天众而修梵行，谓“我以此戒或头陀苦行及梵行将成天人，于是心生喜乐希求而至满足。婆罗门！此亦为梵行之毁坏、切断、斑点与杂色”。

这便是毁坏等性所摄的为利养等因而破的及与七种淫相应的。

（净化）其次不毁坏等性，包摄于（1）不毁坏一切学处，（2）对于已破而可以忏悔的戒则忏悔之，（3）不与七种淫相应的，（4）忿、恨、覆、恼、嫉、悭、谄、诳、强情、激情、慢、过慢、骄、放逸[140]118等恶法的不生，（5）少欲知足减损烦恼等德的生起，而且不为利养等因而破戒，或因放逸而破者已得忏悔，或者不为七种淫相应及忿恨等恶法所害者，都名不毁坏、不切断、不斑点、不杂色。因彼等（戒）能得无束缚的状态故称自由，为识者所赞叹故称识者所赞，以不执取于爱见故称不执取，能助成近行定或安止定[141]119故称定的助成者。是故不毁坏等性为诸戒的净化。

其次当以二种行相成就净化：（1）见破戒的过患，（2）见具戒的功德。

54 （一、破戒的过患）此中：[142]120“诸比丘，恶戒者的破戒，有此等五种过患”，当知这是依于经而显示破戒的过患的。

恶戒者，因恶戒不为天人所喜悦，不受同梵行者所教导，闻恶戒者被呵责时而苦感，闻具戒者被赞叹时而失悔，同时破戒者亦如穿粗麻衣一样的丑恶。若人随于恶戒者的意见而行，他必长时受诸恶趣之苦。恶戒者虽受所施之物，然对于施者实少有价值而得大善果。他如多年的粪坑难使清净，亦如火葬的火把同为僧俗所弃。虽名为比丘实非比丘，如驴随于牛群而行。如大众之敌常受恐怖，如死尸实无共住的价值。虽有多闻之德，但亦不受同梵行者所敬，如婆罗门不敬墓火一样。不能证得胜位，如盲者不能见色。亦无望于正法，如旃陀罗[143]121的童子无望于王位。他虽思惟是乐，其实是苦，如《火聚喻》[144]122中所说的受苦者一样。即是说因为恶戒者的心染着于五欲的受用及受礼拜恭敬等的乐味，甚至仅仅追忆其过去亦能使心生热恼而受口吐热血的剧苦的程度，所以能见一切行相业报的。世尊说《火聚喻》：

[145]123“‘诸比丘！你们看见那堆燃烧光辉的大火聚吗？’‘看见了，世尊’‘诸比丘！如果抱着那堆燃烧光辉的大火聚而坐或卧，或者抱着手足柔软的剎帝利少女或婆罗门少女及长者的少女而坐或卧，你们觉得那一种较好？’‘世尊！当然是抱着剎帝利的少女……而坐或卧较好，抱着……大火聚而卧是多么苦痛啊！’‘诸 55比丘！我今告知你们，如果一位恶戒的，恶法的，不净而有疑惑行为的，有隐蔽之业的，非沙门而装沙门的，非梵行者而装梵行的，内心腐败流落诸漏生诸垢秽的，他实抱着……大火聚而坐或卧比较好。何以故？诸比丘！他虽然因抱大火聚之缘而死去，或受等于死的苦痛，然而他身坏后，不会堕落苦处恶趣恶界与地狱。诸比丘！同样的，如果恶戒者……生诸垢秽者抱着剎帝利少女……而卧，因此他便长时无利而受苦，身坏后，堕苦处恶趣恶界与地狱’”。

在《火聚喻》中业已显示受用有关女人的五欲的受苦，尚有相似的说法：

[146]124“‘诸比丘！若有强力男子，用坚固的发绳绞缠比丘的两胫而引擦，先破其皮，初次深皮，再切其肉，肉切而后切腱，腱切而后切骨，直至伤害其髓而止；或者受剎帝利大家、或婆罗门大家及长者大家的礼敬之乐，你们觉得那一种较好？……[147]125诸比丘！若有强力男子，用锐利而油光的刀，刺入比丘的胸，或者受剎帝利大家婆罗门大家及长者大家的合掌之乐，你们觉得那一种较好？……诸比丘！若有强力男子，用热烈燃烧而光辉的铁板，包卷比丘之身，或者受用剎帝利婆罗门长者大家信施的衣服，你们56 觉得那一种较好？……诸比丘！若有强力男子，用热烈燃烧而光辉的铁叉，叉开他的口，继以热烈燃烧而光辉的铁丸投其口中，烧掉他的唇口舌喉胃肠及肠膜而后从下部出去，或者受用剎帝利婆罗门长者大家信施的饮食，你们觉得那一样较好？……诸比丘！若有强力男子，执他的头和躯干，使坐或卧于热铁燃烧而光辉的铁椅或铁床，或者受用剎帝利婆罗门长者大家信施的床椅，你们觉得那一种较好？……诸比丘！若有强力男子，执之而颠倒其首足，投入热烈燃烧炽盛的大铁釜中，使他在釜里时沉时浮或左或右的煎沸，或者受用剎帝利婆罗门长者大家信施的精舍，你们觉得那一种较好？”

这些发绳、利刀、铁板、铁丸、铁床、铁椅、大铁釜的譬喻，是显示恶戒者受用礼敬、合掌、衣服、饮食、床、椅、精舍等之苦。是故：

沉溺于欲乐， 破戒有何乐？

结果无穷苦， 过于抱火聚。

虽受礼敬乐， 破戒有何乐？

彼因此受苦， 过于引绳锯。

受信众合掌， 无戒有何乐？ 57

彼因此受苦， 过于利刀刺。

不自调御者， 受用衣何乐？

久受地狱苦， 火焰铁板触。

无戒受美食， 毒如哈罗哈，[148]126

因此于长夜， 吞咽热铁丸。

无戒用床座， 虽苦思为乐，

热铁椅与床， 恼苦无穷极。

信施寺中住， 破戒有何乐？

因此彼当住， 热红大铁釜。

世间导师呵： “破戒如粪土，

具恶有疑行，[149]127 有漏而内腐”。

不御非沙门， 但穿沙门服，

善根自掘害，[150]128 此生实卑恶。

如欲庄严者， 厌离粪与尸，

寂静具戒者， 弃彼命何如？

不离诸怖畏， 却离诸证乐，

紧闭入天门， 登临地狱道。

破戒者破戒， 具足诸罪恶，

悲愍者所愍， 舍彼复谁属？

如是观察，便是见破戒的过患。

（二、具戒的功德）与上述相反的，为见具戒的功德。如次当知：

净戒无垢者， 彼为人信乐， 58

受持衣与钵， 出家而有果。

净戒比丘心， 如暗不侵日，

自责等怖畏， 无从而潜入。

比丘戒成就， 苦行林光耀，

犹如盛满月， 高悬虚空照。

具戒之比丘， 身香亦可喜，

甚至诸天悦； 戒香何须说？

一切诸香中， 戒香最为胜，

此香熏十方， 而无有障碍。

奉侍具戒者， 作少而果大，

故以彼为器， 供养与恭敬。

具戒于今世， 不为诸漏害，

他世诸苦根， 因缘亦断绝。

不论人间福， 以及诸天福，

具戒者有愿， 实非难得事。

诸戒成就者， 彼心常追逐：

无上涅槃德， 究竟寂静乐。

诸乐根本戒， 此中多行相，

种种诸功德， 智者应辨别。

若能如是辨别，则意志倾向于戒的成就而畏于破戒了。是故应见前述破戒的过患及具戒的功德，以一切恭敬而严净诸戒。

在“住戒有慧人”的偈颂中，以戒定慧三门显示清净之道，至此先已解说戒门。

※为诸善人所喜悦而造的清净道论，完成了第一品，定名为戒的解释。[151]129

第二 说头陀支品 59

今以少欲知足等德而净化如前所说的戒，为了成就那些功德，故持戒的瑜伽者（修行者）亦宜受持头陀支。如是则他的少欲、知足、减损（烦恼）、远离、还灭、勤精进、善育等的功德水，洗除戒的垢秽而极清净，以及其务（头陀法）亦得成就。这样无害于戒及务（头陀）之德而遍净一切正行者，则得住立于古人的三圣种[152]1以及得证第四修习乐的圣种。是故我今开始说头陀支。

为那些舍离世间染着不惜身命而欲勤得随顺行（毗钵舍那）的善男子，世尊听许他们受持十三头陀支。即（一）粪扫衣支，（二）三衣支，（三）常乞食支，（四）次第乞食支，（五）一座食支，（六）一钵食支，（七）时后不食支，（八）阿练若住支，（九）树下住支，（十）露地住支，（十一）冢间住支，（十二）随处住支，（十三）常坐不卧支。[153]2这里：

语义与相等， 受持及规定，

区别并破坏， 及彼之功德，

并于善三法， 头陀等分别，

以及总与别， 悉应知抉择。

（十三头陀支的语义）

先说“语义”：（一）置于道路墓冢垃圾堆等任何尘土之上的，并在（比丘的）穿着的意义上正如尘堆在他们的身上，故名粪扫衣（尘堆衣）；或者被视如尘土一样可厌的状态为粪扫衣[154]3——这是指到达可厌的状态而说的。如是在粪扫衣的语原上说，有着粪扫衣的意思。有着（粪扫衣）的习惯者为粪扫衣者。粪扫衣者的支分为“粪扫衣支”。支分为原因。故知（支分）与（粪扫衣者的原因）由于受持（的思）而成粪扫衣者是同义的。

（二）与前类似的解释，僧伽梨（重复衣），郁多罗僧（上衣），安陀会（下衣），称为三衣，有着持三衣的习惯者为三衣者。三衣者的支分为“三衣支”。

（三）称为施食的团食落下为乞食[155]4，即他人所施的团食集于钵中的意思。到各户人家去求食者为乞食者；或誓愿行乞团食者为乞食者。行即是走。乞食者即乞食的人。他的支分为“常乞食支”。

（四）切断为分割，离切断为不断，即不分割之意。与不断共为有不断，即随每家不分割之意。有不断行乞的习惯者为次第行乞者[156]5。次第乞食者即次第行乞的人。他的支分为“次第乞食支”。

（五）仅在一座而食为一座食。有此习惯者为一座食者。他的支分为“一座食支”。

（六）因拒绝第二盘而仅用一钵中的食物为钵食。在得一钵之食时而作钵食之想，有此一钵食的习惯者为一钵食者。他的支分为“一钵食支”。

（七）“客罗”是个无变化词——遮止的意思。吃完了以后所 61得的食物名为后食。食此后食的为食后食。食后食时而作后食想，有食后食的习惯者名为后食者。不后食者名为客罗后食者（时后不食者）[157]6，这是依受持时后不食拒绝余食而得名的。依照义疏[158]7说：“客罗”是一种鸟名，它若用嘴去啄一枚果子不幸而掉了的话，便不再食别的果子。这比丘亦如此鸟，故名时后不食者。他的支分为“时后不食支”。

（八）有住阿练若的习惯者为阿练若住者。他的支分为“阿练若住支”。

（九）住于树下为树下住。有那种习惯者为树下住者。树下住者的支分为“树下住支”。（十）“露地住支”，（十一）“冢间住支”，类推可知。

（十二）任何已敷的，即如所敷而住，这与最初指定床座说“这是属于你受用的”是一个意义。有如其所敷（的床座）而住的习惯者为随处住者。他的支分为“随处住支”。

（十三）拒绝卧下而有常坐的习惯者为常坐者。他的支分为“常坐不卧支”。

其次一切头陀支，因彼等的受持而除去（头陀）烦恼，故除去（烦恼）的比丘的支分（为头陀支），或因除去烦恼故头陀得名为智，此等的支分而称“头陀支”。又他们是除遣其敌对者（烦恼）的头陀及行道的支分，故称“头陀支”[159]8。如是当先抉择此等头陀支的意义。

（头陀支的相、味、现起、足处）

受持的思为一切头陀支的相（特征）。义疏中这样说：“受持者为人，以心心所法而受持，受持的思为头陀支，彼所拒绝者为事（对象）”。破除一切贪欲为味62 （作用）。无贪欲的状态为现起（现状）。少欲等的圣法为足处（近因）。如是当知以相等抉择。

（头陀支的受持、规定、区别、破坏、功德）

于受持及规定等五种之中，一切头陀支的受持，世尊在世时，当由世尊听许而受持。世尊灭后，则由大声闻的听许而受持。彼若无时，则由漏尽者……阿那含……斯陀含……须陀洹……三藏师……二藏师……一藏师……一合诵师（尼迦耶师即一部师）……一阿含师……义疏师。彼若无时，则由持头陀支者。彼若无时，则往塔庙，扫净而后蹲踞下来，如对正觉者说，听其受持。然而但由自己个人受亦可——这里当以支提山两位兄弟长老中的大兄为少欲而自受持头陀支的故事为例。[160]9这仅是通论（总论十三支的受持等）。现在再就每支的受持、规定、区别、破坏、功德而各别的解说：

（一）粪扫衣支

（受持）先说粪扫衣支：于“我今禁止用在家者所施的衣服，我今受持粪扫衣支”的二语中，用任何一语即得受持。这是第一粪扫衣支的受持。

（规定）如是受持头陀支者，于冢间的[161]10（布）、店前的（布）、路上布、垃圾布、胞胎布、沐浴布、浴津布、往还布、烧残布[162]11、牛啮（布）[163]12、白蚁啮（布）、鼠啮（布）、端破（布）、缘破（布）、置旗、塔衣、沙门衣[164]13、灌顶（衣）、神变所作衣、旅者（衣）、风散（衣）、天授（衣）、海滨（衣）等的衣布中，可取任何种类，撕掉之后，舍其腐朽部分，取其强纫部分洗刷干净而作为衣，然后弃俗人所施之衣而受用（此等粪扫衣）。

这里的“冢间的（布）”是抛弃于冢间的。“店前的（布）”是抛弃于店门之前的。“路上布”是希求福德者从窗口抛弃于路上的布。“垃圾布”是弃置于垃圾堆的布。“胞胎布”是用以揩拭 63胎垢之后而丢掉的。据说：帝须大臣之母，曾用价值百金的布令拭胎垢而后弃于多罗维利路[165]14中，想道：“将为粪扫衣者拾去的。”后为比丘们拾去作为补缀之用。“沐浴布”是调伏恶魔者将病人从头至足沐浴之后，认为这是不祥之布而弃掉的。“浴津布”即弃于浴场的布。“往还布”是人们前往坟墓回来而经洗浴之后所丢掉的。“烧残布”是烧掉一部分而为人们所弃的。“牛啮布”……等的意义自易明了，此等布也是人们所弃的。“置旗”是乘船的人树立一旗于岸而后上船的，等他开船而去至于不能看见的距离，便可取得此旗。或者树立于战场上的旗，至两军撤去之后，亦可取得。“塔衣”是围盖于蚁塔之上而作供祠的。“沙门衣”是比丘所有的。“灌顶衣”是丢在国王灌顶之处的衣。“神变所作衣”即佛言“来，比丘”的衣。“旅者衣”是落在道中的衣——这或许是所有主不慎失落的，所以必须等待一段时间，然后取之。“风散衣”是被风吹到远方而落下来的，这种不能辨别其所有主的时候是可取的。“天授衣”如诸天授与阿那律陀长老的衣一样[166]15。“海滨衣”是由海浪推到岸上来的。

若作“我等施与僧伽”之说而施与的，或者由于行乞而得的布不为粪扫衣。若给与比丘（的衣）是根据最上僧腊而施的，或者给与全住处共享的衣，亦不为粪扫衣。如非直接而取的可算粪扫衣。若由施者将衣置于另一比丘的足下而施，由彼比丘置于粪扫衣者的手中，则从一方面说为净物。又（从施者）置于比丘的手中而施的，由彼（比丘）再置于粪扫衣者的足下，亦算从一方面说为净物。若置于彼比丘的足下而施，再由他以同样的方式置64 于粪扫衣者的足下，则从两方面说都为净物。如果施者置于比丘的手中，再由他放到粪扫衣者的手中而施者，则名不殊胜衣。粪扫衣者当知这种粪扫衣的差别而受用之。这是（粪扫衣支的）规定。

（区别）其次有上中下三种粪扫衣者：仅取冢间之布为上；若取曾作“出家者将拾此布”之念而舍的布为中；受取置于他的足下的为下。

（破坏）任何粪扫衣者，若由他自己的希望或甘受俗人所施的剎那，便为破坏了头陀支。这是（粪扫衣支的）破坏。

（功德）次说功德：适合于“出家依粪扫衣”[167]16之语的依[168]17行道的情况，住立于第一圣种（衣服知足），无守护（衣服）之苦，得不依他的自由生活，无盗贼的怖畏，无受用的爱着，适合沙门的衣具，为世尊所赞的“少价易得而无过”[169]18的资具，令人信乐，得成少欲等之果，增长正行，为后人的模范。

为降魔军的行者着的粪扫衣，

如穿铠甲闪耀战场的剎帝利。

世尊亦舍迦尸绸布而着粪扫衣，

还有那个不宜穿？

比丘善忆自己的宣言[170]19，

喜穿适合瑜伽行者的粪扫衣。

这是对于粪扫衣支的受持、规定、区别、破坏、功德的解释。

（二）三衣支

（受持）其次三衣支，于“我今禁止第四衣，我今受持三衣支”的二语之中，用任何一语即得受持。 65

（规定）三衣者获得衣布之后，自己不善做或不能剪裁，亦不能获得专门指导的人，或者未得针等任何工具，则可贮藏（至获得条件时为止），并不因此贮藏而犯过。然而自从染时之后，便不宜贮藏了，（如贮藏）便名头陀支之贼。这是规定。

（区别）三衣者亦有三种区别：一为上者，他在染衣的时候，先染下衣（安陀会）或上衣（郁多罗僧），染了一种着在身上之后，再染另一种。着了下衣而搭上衣之后，当染重衣（僧伽梨）。然而（在染衣时）重衣是不宜着的。这是就住在村边者而说，如果是阿练若住者，则二衣（上下衣）同时洗染亦可（因无人见其裸体）。然而他必须就近坐在看见任何人时而可即刻取得袈裟搭在身上的地方。次为中者，可在染衣房中暂时着染衣者所公用的袈裟从事染衣。后为下者，可以暂时穿搭同辈比丘的衣从事染衣。即暂缠那里的敷布亦可，但他时不宜取用。同辈比丘的衣一时一时的受用亦可。受持三衣头陀支者，亦得许可有第四种肩袈裟[171]20，然而它的宽度仅限于一张手，长度为三肘。

（破坏）此等（上中下）三者，若受用第四衣时，便算破坏头陀支。

（功德）次说功德，三衣的比丘对于掩护身体的衣服常生满足，衣服随身如鸟带翼飞行，很少需要注意衣服，无贮藏衣服之累，生活轻便，舍余衣之贪，虽然许可多衣而他却作适量的应用，过减损烦恼的生活，得少欲等之果。成就此等种种功德。

66 瑜伽智者不爱余衣不收藏，

受持三衣体会知足的乐味。

瑜伽者有衣如鸟的有翼，

欲求安乐当乐于衣制。

这是对于三衣支的受持、规定、区别、破坏、功德的解释。

（三）常乞食支

（受持）于“我今禁止余分之食，我今受持常乞食支”的二语之中，用任何一语即得受持常乞食支。

（规定）常乞食者，对于僧伽食[172]21，指定食，招待食，行筹食，月分食，布萨食，初日食，来者（客）食，出发者食，病者食，看病者食，精舍食[173]22，（村）前（家）食，时分食等十四种食不能接受。如果不是用“请取僧伽食”等的说法，而易之用“僧伽在我家中取施食、大德亦可取施食”的说法而施，则他可以接受。由僧伽行筹而给他的非食（非饭食的药物）或精舍内所炊之食亦可接受。这是规定。

（区别）其区别亦有三种：此中上者，行乞时在他的前面与后面有人送与施食，他也接受，或者行近施家的门外而立的时候，施家取其钵时也给他，盛满施食再送回他亦接受，然而那一天如果要他坐在自己的住所等待施食则不取。中者，如果要他那一天坐在自己的住所而领施食，他也接受，不过第二天再如是便不接受。下者，则明天又明天的施食也接受。然中下二者未得无依自由之乐，而上者得之。

据说：有一次某村中正在讲《圣种经》，一位上者对其他二位（中下者）说：“贤者！让我们去听法吧？”其中的一位答道：“大德！我因为昨天被一人请坐在住处等他今天的施食所约束啦！”另一位亦说：“我昨天亦已答应人家明天的施食了！”于是他俩便失掉闻法的机会。但那上者则于早晨出去乞食之后，便去领受法味之乐。 67

（破坏）这三种人，如果接受了僧伽食等余分之食的剎那，便算破坏了头陀支。这是破坏。

（功德）这是功德：适合于“出家依于团食”[174]23之语的（四）依行道的情况，住立于第二圣种（食物知足），得不依他的独立生活，为世尊所赞的“少价易得而无过”[175]24的资具，除怠惰，生活清净，圆满众学[176]25的行道，不为他养，[177]26饶益他人，舍骄慢，除灭味的贪爱，不犯众食，相续食[178]27及作持的学处，随顺少欲等的生活，增长正当的行道，怜悯后生者（为他们的先例）。

团食知足不依他生活，

行者除去食欲四方的自由。

舍弃怠惰活命的清净，

善慧莫轻乞食行。

常行乞食比丘自支非他养，

不着名利而受诸天的景仰。

这是常乞食支的受持、规定、区别、破坏、功德的解释。

（四）次第乞食支

（受持）次第乞食支，于“我今禁止贪欲行（乞），我今受持次第乞食支”的二语之中，用任何一语即得受持。

（规定）次第乞食者，当先站在乡村的门口观察村内是否有什么危险。如见道路上或村中有危险，则可舍离彼处而往他处乞食。如果在那些人家的门口或在道中或于村内都未得到任何东西，则可作非村之想而离之他去。然而若从那里获得任何食物，则不宜离彼而他往。同时次第乞食者亦宜较早进入村落，因为若遇不安之处可能有充分时间离开那里而往他处乞食。如果施者在他的精舍内 68供食或者在他乞食的途中有人拿了他的钵而盛以食物给他亦可。然而在他出去乞食之时，若已行近村庄，则必须入村乞食，不得逾越。无论在哪里仅得一点食物或全无所得，他都应该依照乡村的次第行乞。这是他的规定。

（区别）次第乞食者也有三种区别：此中上者，无论在他未达家门之前送食给他，或已离开家门之后送食给他，或者他已从乞食回到寺内的食堂再供他食物，他都不受。然而若已行近家门，有人问他取钵，应该授与。实行这种头陀支，实无他人能与大迦叶长老相等者，然在那样的情形下，他也给与他的钵的。中者，则在乞食时未达家门前，或已离开家门后，甚至已回到住所的食堂内，如有人送食给他，也接受下来，若已行近家门也授与他的钵，然而他那一天决不坐在精舍内许人送供给他。就这点说是和常乞食的上者相似。下者，则亦于一日坐在精舍内而允受送供。

（破坏）如是三者，若起贪欲行，便算破坏他的头陀支。

（功德）次说功德：（信施的）家常常是新的，犹如月亮，对（檀越）家无悭[179]28，平等的怜悯，无（檀越）家亲近之累，不喜招待，不望人家献食，随顺少欲等的生活。

次第乞食的比丘，

如月而施家常新，

无悭一切平等的爱悯，

也无施家亲近的烦神。

智者为求行于大地的自由，

舍他的贪欲，

收他的眼睛，

前见一寻的次第乞食行。

这是次第乞食支的受持、规定、区别、破坏、功德的解释。

（五）一座食支

（受持）一座食支，亦于“我今禁止多座食，我今受持一座食”的二语之中，用任何一语即得受持。

（规定）其次一座食者，在食堂中，因为他不能坐长老的座位，所以必须预先观察，觉得这里是合于我的座位方才坐下。如果在他的食事未终之时，而他的阿阇梨或邬波驮耶（和尚）来，可以起立去作他（弟子）的义务。三藏小无畏长老说：“应当保护其座位或食物[180]29，故此人的食事未终，可以去作他的义务，但不应再食”。这是规定。

（区别）其次亦有三种区别：此中的上者，对于食物无论是多是少，只要他的手业已触取那食物，他便不得再取别的食物了。如果俗人这样想：“长老什么东西都没有吃啦！”于是拿酥等给他，作药食则可，但非普通食物。中者，则直至他的钵中的饭还未吃完可取别的，故名食所限制者。下者，则直至未从座起，可以尽量的吃，因为直至他取水洗钵之时而得受食，故名水所限制者，或因直至他起立之时而得受食，故名座所限制者。[181]30

（破坏）这三种人，如吃了多座之食的剎那，便算破坏了头陀支。这是破坏。

（功德）次为功德：少病，少恼，轻快，强健，安乐住，不犯残余食之过[182]31，除味爱，随顺少欲等的生活。

一座食者不会因食而病恼，

不贪美味不妨自己的事业。

为安住清净烦恼之乐的原因，

净意行者当喜这样的一座食。

这是一座食支的受持、规定、区别、破坏、功德的解释。

（六）一钵食支

（受持）一钵食支，亦于“我今禁止第二容器，我今受持一钵食支”的二语之中，用任何一语即得受持。

（规定）一钵食者，饮粥的时候，亦得各种调味于容器中，则他应该先食调味或者先饮粥。如果把调味也放在粥里去，则未免有些腐鱼[183]32之类会坏了粥的，因粥不坏才可以食，这是关于这种调味品说的。假使是不会坏粥的蜜和砂糖等，则可放到粥里去。生的菜叶，他应该用手拿着吃，或者放到钵里去。因为他已禁止了第二容器，即任何树叶（作容器）也不可以用的。这是规定。

（区别）其区别亦有三种：此中上者，除了吃甘蔗之外，别的任何（不能吃的）榨物也不可弃（于别的容器）的。对于团食、鱼、肉、饼子等亦不可分裂而食[184]33。中者，可用一只手分裂而食，所以称他为手瑜伽者。下者，则称他为钵瑜伽者，因为任何放到钵内的，他都可以用手或牙齿分裂而食。

（破坏）这三种人，若用第二容器的剎那，便算破坏了头陀支。这是破坏。

（功德）次为功德：除去种种的味爱，舍弃贪多钵之食欲，知食的定量，无携带各种容器的麻烦，不散乱于食事，随顺少欲等的生活。

眼观自己的钵不乱于多器，

食行善者巧把爱味的根掘。

显然可见知足的喜悦，

一钵食者之食谁能食！

这是一钵食支的受持、规定、区别、破坏、功德的解释。

（七）时后不食支

（受持）时后不食支，亦于“我今禁止残余食，我今受持时后不食支”的二语之中，用任何一语即得受持。

（规定）时后不食支者，已经吃足之后，则不宜更令作食而食。这是规定。

（区别）其次亦有三种区别：此中上者，在食第一食时而拒绝他食，故食第一食后便不食第二食。中者，则食完（钵内）所有的食。下者，则可食至从座起立为止。

（破坏）这三种人，若已食完之后，更令作食而食的剎那，便算破坏了头陀支。

（功德）次为功德：不犯残余食之过[185]34，无贪食满腹之病，不贮食物，不再求，随顺少欲等的生活。

智者没有遍求也无贮藏的麻烦，

时后不食的瑜伽者舍离满腹的贪婪。

瑜伽欲求舍过奉行这样的头陀支，

增长知足等德而为善逝的赞扬。

这是时后不食支的受持、规定、区别、破坏、功德的解释。

（八）阿练若住支

（受持）阿练若住支，亦于“我今禁止村内的住所，我今受持阿练若住支”的二语之中，用任何一语即得受持。

（规定）阿练若住者，离去村内的住所，须于黎明之前到达阿练若。

这里包括村的边界而称为“村内的住所”。无论一屋或多屋，有墙围或无墙围，有人住或无人住，乃至曾经为商旅住过四个月以上的地方都得名为“村”。犹如阿奴拉塔普拉有二帝柱[186]35的有墙围 72的村落，由一中等强力的男子，站在帝柱之内所掷出的土块所落之处，得名“村的边界〔近郊〕”[187]36。据律师的意见：如有青年欲示他的力量，伸出腕臂投掷土块，其所掷土块所落之所亦得包括于村边的范围。但据经师的意见：是指为驱乌所投之土块所落之处而言。如果没有墙围的村庄，在最末的房屋，若有一妇人站在房门口自盂中弃水，那水所落之处为屋的边界。再以上述的方法从那屋界所掷的土块所落之处为村。再从那里所掷的土块所落之处为村的边界。

次说阿练若，根据律教说：“除了村和村的边界外，其它的一切处都为阿练若”[188]37。若据阿毗达摩论师的说法：“于帝柱之外，一切都为阿练若。”[189]38然而据经师解说关于阿练若的范围：“至少要有五百弓的距离才名阿练若。”[190]39这里特别的确定，须用教师的弓[191]40，若有墙围的村，自帝柱量起，没有墙围的村，则从第一个石子所落之处量起，直至精舍的墙围为止。依律的注解说：如果没有墙围的寺院，则应以第一座住处——或食堂或常集会所或菩提树或塔庙等，离精舍最远的为测量的界限。然据中部的义疏解释：测量的界限，亦如村庄一样，应于精舍村庄两者之间，都留下一掷石之地，作为边界的范围。这是阿练若的范围。

如果乡村相近，站在精舍内可能听到村内人们的声音的话，若真的为山河等的自然环境所隔绝而不能取道而行的，则可取通常的自然之道，如果是用渡船等相通的路，则五百弓的测量，应取此等的直径。若取了五百弓绕道的距离以成就其头陀支，而又填塞各处的近村之道，则为头陀支之贼。

如果住阿练若的比丘的邬波驮耶与阿阇黎有病，在阿练若中73 不得安适，则送他到乡村的住处而且随从侍候他；但必须于黎明之前及时离村去阿练若，以成其头陀支。然而在他应离村落之时，若病人的疾病转笃，则他应尽其侍候的责任，不应顾虑其头陀支的清净。这是规定。

（区别）其次区别亦有三种：此中上者，当于一切晨曦降临之时，都在阿练若中。中者，得于四个月的雨季中住在村落住处。下者，则冬季亦可住在那里。

（破坏）这三种人，若于一定的时间从阿练若来村落的精舍听人说法，虽遇晨曦的降临，不算破坏头陀支；若听完了法回去阿练若，虽仅行至中途便破晓，也不算破了头陀支。如果说法者起座之后，而他想道：“稍微寝息之后，我们再走”，[192]*1这样的睡去而至破晓，便算破坏了头陀支。这是关于破坏的。

（功德）次说功德：若住在阿练若的比丘常作阿练若想，则未得的定能得，已得的能护持，正如导师也欢喜地说：“那伽多！我非常欢喜那比丘住在阿练若。”[193]41在边鄙寂静住处的住者，他的心不会给不适的色等境界所扰乱。离诸怖畏。舍离生命的爱着。得尝远离的乐味。亦适宜于粪扫衣等。

欢喜远离独居边鄙的住所，

森林住者也为佛主所喜乐。

独住阿练若的行者得安乐，

诸天帝释不知这样的意乐。

他穿粪扫衣如着鲜明的盔甲，

赴练若战场武装其余的头陀。

不久便得降服魔王及魔军，

是故智者当喜住于阿练若。

这是阿练若住支的受持、规定、区别、破坏、功德的解释。


（九）树下住支

（受持）树下住支，亦于“我今禁止在盖屋之下而住，我今受持树下住支”的二语之中，用任何一语即得受持。

（规定）其次树下住者，应该避开下面这些树：两国交界处的树，塔庙的树，有脂汁的树，果树，蝙蝠所住的树，空洞的树，生长在精舍中心处的树。他应选择在寺院边隅之处的树而住。这是规定。

（区别）其区别亦有三种：此中的上者，不能选择自己好乐的树，不能叫他人清除树下，只可用他自己的足，清除落叶而住。中者，可令来到树下的人为他清除。下者，则可叫寺内作杂务的俗人或沙弥去清扫、铺平、撒沙，围以墙垣及安立门户而住。然而若遇大日子[194]42，则树下住者应离原处而至其它比较隐秘的地方而坐。

（破坏）这三种人，若于盖屋之内作住处的剎那，便算破坏了头陀支。然而据增支部的诵者说：如果他明知自己在盖屋中而让晨曦的降临为破坏。这是破坏。

（功德）次说功德：适合于“出家依于树下的住所”[195]43之语的四依行道的情况。为世尊所赞的“少价易得而无过”[196]44的资具。由于常常得见树叶的转变易于生起无常之想。没有对住所的悭吝以及乐于造作的活动[197]45。与诸天人共住，随顺于小欲等的生活。

最胜佛陀所赞的远离者的住处，

有什么地方可与树下比拟的呢？

善净行者住于远离的树下，

那是天人护持除去悭吝的住所。

75 看见树叶深红青绿黄色而降落，

除去常住的想念。

具眼之人不转远离的树下，

那是佛的传承乐于修习的住所。

这是树下住支的受持、规定、区别、破坏、功德的解释。

（十）露地住支

（受持）露地住支，亦于“我今禁止盖屋和树下住，我今受持露地住支”的二语之中，用任何一语即得受持。

（规定）露地住者，若为听法为布萨可入布萨堂。假使进去之后下雨，在下雨时不出来，雨停止了应该出来。可得进入食堂火室[198]46作他的义务，或为服侍长老比丘吃饭，学习和教授，亦可进入屋中，或将杂乱的放在外面的床椅等取之入内亦可。若为年老的比丘拿东西行于道中，碰到下雨之时，可以进入途中的小屋。如果没有替年长者拿什么东西，不可急趋于小屋避雨，须以平常自然的步骤行入，住至雨止的时候应即离去。这是规定。前面的树下住者亦可通用此法。

（区别）其区别亦有三种：此中上者，不得依于树山或屋而住，只可在露地中用衣作小幕而住。中者，依近树山或屋，不进入里面可住。下者，则没有加盖的自然山坡，[199]47树枝所盖的小庵，麦粉（糊）的布[200]48，看守田地的人所弃的临时的小屋等都可以住。

（破坏）这三种人，若从露地的住处进入屋内或树下而住的剎那，便算破坏了头陀支。据增支部的诵者说：如他知道自己是 76在彼处（屋中或树下）而至破晓的为破坏。这是破坏。

（功德）次说功德：舍住所的障碍，除昏沉睡眠，符合于“比丘无着无家而住如鹿游行”[201]49的赞叹，无诸执着，四方自在，随顺于少欲等的生活。

露地而住适于无家易得的生活，

比丘心无所着如鹿的自在，

空中散布宝珠一样的星星，

照耀着如灯光一般的明月，

昏沉睡眠的除灭，

乐于禅定的修习。

不久便知远离的乐味，

智者当喜于露地而住。

这是露地住支的受持、规定、区别、破坏、功德的解释。

（十一）冢间住支

（受持）冢间住支，亦于“我今禁止住于非冢墓处，我今受持冢间住支”的二语之中，用任何一语即得受持。

（规定）当人们建设村庄时议决，确定一块地作冢墓，冢墓住者不应在此处住，因为那里尚未荼毗死尸，还不能说是冢墓。如果经过荼毗之后，纵使弃置十二年未曾再荼毗，亦得为冢墓。然而冢墓的住者，不应该在那里建造经行处小庵等，或设床座及预备饮水食物，乃至为说法而住亦不可。这是一重大的头陀支。为了避免发生危险，事前应该通知寺内的僧伽长老及地方政府的官77 吏，然后不放逸而住。他在经行时，当开半眼视于墓上。当去冢墓之时，应该避去大道，从侧道而行。在白天内，他应注意确知冢间一切对象的位置，如是则夜间不致为那些景象所恐惧。若诸非人于夜间游行尖叫，不应用任何东西去打他们。不可一日不去冢墓。据增支部的诵者说：如在冢间度过中夜，可于后夜回来。为诸非人所爱好的胡麻粉、豆（杂）饭、鱼、肉、牛乳、油、砂糖等的饮食和硬食，不宜食。不要入檀越之家。这是规定。

（区别）其区别亦有三种：此中上者，当在常烧常有死尸及常有号泣之处而住。中者，于上述的三种之中有一种即可。下者，住在如前述的冢墓形相（荼毗后十二年未再荼毗的）亦可。

（破坏）这三种人，若不住于冢墓之处，便算破坏了头陀支。增支部的诵者说：这是指不去冢墓之日而说的。这是破坏。

（功德）次说功德：得念于死，住不放逸，通达不净相，除去欲贪，常见身的自性，多起（无常苦无我的）悚惧，舍无病之骄等，克服怖畏，为非人所敬重，随顺少欲等的生活。

冢间住者由于常起念死的力量，

睡眠之时也无放逸的过失，

因为数数观死尸，

征服了心中的贪欲。

以大悚惧，渐至无骄的境地，

为求寂静而作正当的努力;

当以倾向涅槃的心，

去行那具有种种功德的冢间住支。

这是冢间住支的受持、规定、区别、破坏、功德的解释。

（十二）随处住支

（受持）随处住支，亦于“我今禁止住所的贪欲，我今受持随处住支”的二语之中，用任何一语即得受持。

（规定）随处住者，对于别人向他说“这是给你的”授与的住所，他接受了便生满足之想，不另作其它住所。这是规定。

（区别）其区别亦有三种：此中的上者，对于给他的住所，不宜询问是远或近，有否非人和蛇等的恼乱，热或冷？中者，可以询问，但不得自己先去视察。下者，则可先去视察，如不合意，另取他处亦可。

（破坏）这三种人，如果生起住所的贪欲，便算破坏了头陀支。这是破坏。

（功德）遵守对于所得当生满足的教诫，希求同梵行者的利益，舍弃劣与胜的分别，无合意不合意的观念，关闭了随处贪欲之门，随顺少欲等的生活。

所得知足随处而住的行者，

即卧草敷也无分别的安乐。

不着最上的住所，得下劣的也不怒，

常悯同梵行的新学的利乐。

这是圣人所行，也为牟尼牛王[202]50的赞叹，

所以智者常行随处住的乐。

这是随处住支的受持、规定、区别、破坏、功德的解释。

（十三）常坐不卧支

（受持）常坐不卧支，亦于“我今禁止于卧，我今受持常坐不卧支”的二语之中，用任何一语即得受持。

（规定）常坐不卧者，于夜的三时（初夜、中夜、后夜）之中，当有一时起来经行。于四威仪中，只不宜卧。这是规定。

79 （区别）其区别亦有三种：此中上者，不可用凭靠的东西，

也不可以布垫或绷布为蹲坐。中者，于此三者之中可用任何一种。下者，则可用凭靠的东西，或以布垫为蹲坐，以及用绷布、枕头、五肢椅、七肢椅都可。四足及背后凭靠的部分称为五肢椅。五肢再加两臂所凭的两边，称为七肢椅。据说此椅是人们为粪无畏长老作的；这长老证得阿那含果后而般涅槃。

（破坏）这三种人，如接受床席而卧时，便破坏了头陀支。这是破坏。

（功德）次说功德：他的心断了所谓“耽于横卧之乐，转卧之乐，睡眠之乐而住”[203]51的结缚。适合一切业处的修习。令人信乐的威仪。随顺勤精进。正行增长。

结跏趺坐正身的行者，

动乱了魔的心。

比丘舍离横卧睡眠之乐，

精进常坐光耀苦行之林。

行此得证出世的喜乐，

智者当勤常坐的苦行。

这是常坐不卧支的受持、规定、区别、破坏、功德的解释。

现在再来解释此颂[204]52：

并于善三法， 头陀等分别，

以及总与别， 悉应知抉择。

（头陀等的善三法）

此中的善三法[205]53，依有学，凡夫，漏尽者的一切头陀支，有善与无记，但无不善的头陀支。或有人说： 80

根据“有恶欲为欲所败而住阿练若者”[206]54的语句，则也有不善的头陀支。对他的答复是这样的：我们并不否认有以不善之心而住阿练若的。任何住于阿练若的人便是阿练若住者，他们可能有恶欲的或少欲的。然而因为受持于此等头陀支而得除去（头陀）烦恼，故除去烦恼的比丘的支分为头陀支；或因除去烦恼故头陀得名为智，此等的支分而称为头陀支；又它们是除遣其敌对者（烦恼）的头陀及行道的支分故称头陀支。实无任何支分以不善而称头陀的；不然，则我们应该说有不能除去任何东西的不善的头陀支！不善既不能除去衣服的贪等，也不是行道的支分。故可断言：决无不善的头陀支。如果有人主张有离善等三法（只是概念）的头陀支[207]55，则无头陀支实义的存在；如不存在（只是概念），那么，它以除遣些什么故名头陀支呢？同时他们也违反了“受持头陀支之行”的语句。所以不取他们的说法。

这是先对善三法的解释。

（头陀等的分别）

头陀的分别：（1）头陀当知，（2）头陀说当知，（3）头陀法当知，（4）头陀支当知，（5）何人适合于头陀支的修行当知。

（1）头陀——是除遣烦恼的人，或为除遣烦恼的法。

（2）头陀说——这里有是头陀非头陀说，非头陀是头陀说，非头陀非头陀说，是头陀是头陀说。如果有人，他自己以头陀支而除烦恼，但不以头陀支训诫和教授别人，犹如薄拘罗长老[208]56，故为是头陀非头陀说：即所谓：“薄拘罗尊者，是头陀（者）而非81 头陀说（者）”。若人自己不以头陀支除烦恼，仅以头陀支训诫教授他人的，犹如优波难陀长老[209]57，故为非头陀是头陀说：即所谓：“释子优波难陀尊者，非头陀（者）是头陀说（者）”。两种都没有，犹如兰留陀夷长老[210]58，故为非头陀非头陀说；即所谓：“兰留陀夷尊者，非头陀（者）非头陀说（者）”。两种都圆满，如法将（舍利弗）[211]59，故为是头陀是头陀说；即所谓：“舍利弗是头陀（者）是头陀说（者）”。

（3）头陀法当知——头陀支的思所附属的少欲、知足、减损（烦恼）、远离、求德[212]60等五法，从“依少欲”等的语句，故知为头陀法。此中的少欲、知足附属于无贪中，减损、远离附属于无贪及无痴的二法中，求德即是智。以无贪而得除去所禁止的诸事之中的贪，以无痴而得除去所禁止的诸事之中覆蔽过患的痴。又以无贪得以除去于听许受用的事物中所起的沉溺欲乐，以无痴得以除去由受持严肃的头陀行所起的沉溺苦行。是故当知此等诸法为头陀法。

（4）头陀支当知——十三头陀支当知：即粪扫衣支……乃至常坐不卧支。此等的相等意义已如前述。

（5）何人适合于头陀支的修行当知——即为贪行者及痴行者。何以故？因为受持头陀支是一种苦的行道及严肃的生活，依苦的行道得止于贪，依严肃的生活得除放逸者的痴。然而受持阿练若住支和树下住支亦适合于瞋行者，因为不和别人接触而住可以止瞋。

这是头陀等分别的解释。

（头陀支的总与别）

次说总与别：（1）总而言之，此等头陀 82

支可分为三首要支及五单独支为八支。此中的次第乞食支、一座食支、露地住支等为三首要支。因为守住次第乞食支的人，则常乞食支亦得遵守，守住一座食支的人，而一钵食支及时后不食支也善能遵守了，守住露地住支的人，对于树下住支及随处住支还有什么可以当守的呢？此三首要支加阿练若住支、粪扫衣支、三衣支、常坐不卧支、及冢间住支等的五单独支为八。又以关于衣服的有二，关于饮食的有五，关于住所的有五，关于精进的有一，如是为四。此中的常坐不卧支是关于精进的，余者易知。再以依止为二：属于资具依止的有十二，属于精进依止的有一。更以应习不应习亦为二：如果他习行头陀支，对于他的业处（定境）有所增长的，则应习，假使习行者对于业处是减退的，则不应习。然而对于无论习行或不习行亦得增长其业处而无减退的人，但是为了怜悯后生者，亦应习行。其次对于无论习行或不习行亦不增长其业处的人，为了培植未来的善根，亦应习行。如是依照应习与不应习为二种。但就一切的思而论，则仅为一种——即一种受持头陀支的思。据义疏（大疏）说：“他们说有思即为头陀支。”

（2）各别而言：则为比丘有十三，比丘尼有八，沙弥有十二，正学女及沙弥尼有七，优婆塞及优婆夷有二，共为四十二。若于露地中而有冢墓可以成就阿练若住支的话，则一个比丘可于同一时期受持一切头陀支了。对于比丘尼，阿练若住支及时后不食支83 是由于学处所禁止的；露地住支，树下住支与冢间住支的三支，实行的确很难，而且比丘尼不应离开第二女性而独住的；在这样的情形下也很难获得同志，纵使获得亦未免众同住之烦，这样亦难成就她受持此等头陀支的目的；如是除了不可能受持的五支之外，当知为比丘尼的只有八支。如前述的十三支中，除去三衣支，其它的是沙弥的十二支。（在比丘尼的八支中除三衣支）其它的当知为式叉摩那及沙弥尼的七支。优婆塞和优婆夷适合和能够受持一坐食支和一钵食支这二支，故有二头陀支。这就是各别而言共有四十二(支)。

这是总与别的解释。

在“住戒有慧人”的偈颂中，以戒定慧三门显示清净之道，为了成就以少欲知足等德而净化如前所述的各种的戒，至此已作应当受持头陀支的论说。

※为善人所喜悦而造的清净道论，完成了第二品，定名为头陀支的解释。

第三 说取业处品

 

既以遵守此等头陀支成就少欲知足等之德而住立于此等清净戒中的人，当自

住戒有慧人，修习心与慧。

的语句中依于“心”的要目而修习三摩地（定），然而显示于这个偈中的定却如此简略，去认识其意义尚且不易，何况修习？所以必须详示定的修习法，这里先提出一些问题：

一、什么是定？

二、什么是定的语义？

三、什么是定的相、味、现起、足处？

四、定有几种？

五、什么是定的杂染？

六、什么是净化？

七、怎样修习？

八、修定有什么功德？

解答如下：

一、什么是定

定是什么？定有多种。如果一开头便作详细的解答，不但不能达到其说明的目的，反使更陷于混乱。为了这种关系，我仅说：善心一境性为定。

二、什么是定的语义

什么是定的语义？以等持之义为定。为什么名为等持呢？即

85 对一所缘而平等的平正的保持与安置其心与心所；是故以那法的威力而使心及心所平等平正不散乱不杂乱的住于一所缘中，便是等持。

三、什么是定的相、味、现起、足处

什么是定的相、味、现起、足处？这里的定是以不散乱为（特）相，以消灭散乱为味（作用），以不散动为现起（现状），依照“乐者之心而善等持”[213]1的语句，故知乐为定的足处（近因）。

四、定有几种

定有几种？（一）先以不散乱的特相为一种。

（二）（1）以近行、安止为二种；（2）以世间、出世间；（3）以有喜、无喜；（4）以乐俱、舍俱为二种。

（三）（1）以下、中、上为三种；（2）以有寻有伺等；（3）以喜俱等；（4）以小、大、无量为三种。

（四）（1）以苦行道迟通达等为四种；（2）以小小所缘等；（3）以四禅支；（4）以退分等；（5）以欲界等；（6）以（欲）增上等为四种。

（五）于五法中以五禅支为五种。

（一法）

此中的一种分的意义自易明了。

（二法）

于四种分中：

（1）（近行、安止）由六随念处与死念、寂止随念、食厌想及四界差别等所得的心一境性，以及于安止定前分的一境性为“近行定”[214]2。据“初禅的遍作（准备），依无间缘为初禅的缘”[215]3等的语句，而知遍作的无间以后的一境性为“安止定”。如是依近行与安止为二种。

（2）（世间、出世间）第二种二法中：三界内的善心一境性为“世间定”。与圣道相应的一境性为“出世间定”。如是依世间与出世间为二种。

（3）（有喜、无喜）第三种二法中：于四种法[216]4中的初二禅及

五种法中的初三禅的一境性为“有喜定”。于其余二禅的一境性 86

为“无喜定”。而近行定则或为有喜，或为无喜。如是依有喜与无喜为二种。

（4）（乐俱、舍俱）第四种二法中：于四种法中的初三禅及五种法中的初四禅的一境性为“乐俱定”。其余的为“舍俱定”。而近行定则或为乐俱、或为舍俱。如是依乐俱与舍俱为二种。

（三法）

于四种中：

（1）（下、中、上）第一种三法：刚才获得（的定）为“下”；不甚善修习（的定）为“中”；甚善修习而自在者（的定）为“上”。如是依下、中、上为三种。

（2）（有寻有伺、无寻唯伺、无寻无伺）于第二种三法中：初禅定与近行定共为“有寻有伺”[217]5。于五种法中的第二禅定为“无寻唯伺”。如果他仅见寻的过患而不见伺的过患，但求舍断于寻而超越于初禅者，他则获得无寻唯伺定。有此差别，故这样说。于四种法中的第二等及五种法中的第三等的上三禅的一境性为“无寻无伺定”。如是依有寻有伺等为三种。

（3）（喜俱、乐俱、舍俱）第三种三法：于四种法中的初二禅及五种法中的初三禅的一境性为“喜俱定”[218]6。于彼等四种法及五种法的第三及第四禅的一境性为“乐俱定”。其余的为“舍俱定”。而近行定则为喜俱乐俱或为舍俱。如是依喜俱等为三种。

（4）（小、大、无量）第四种三法：于近行地的一境性为“小定”。色界及无色界的善一境性为“大定”。与圣道相应的一境性为“无量定”。如是依小大无量为三种。

（四法）

六种之中：

（1）（苦行道迟通达、苦行道速通达、乐行道迟通达、乐行道速通达）于第一种四法：即为定的[219]7苦行道迟通达、苦行道速通达、乐行道迟通达、乐行道速通达。自最初的入定直至各禅的近行生起，（中间）继续（从事于）定的修习而称为“行道”。再从近行以后直至安止所起的慧称为“通达”。这种行道对于有些人是苦的──因诸盖等的障碍法的现行87 故为苦难；亦即修行不乐的意思。或对有些人没有障碍是乐的。通达亦对有些人是迟的──钝的不得速起的；或者对有些人是速的──不钝的而得速起的。

其次再依1.适不适、2.破除障碍等的前行及3.安止善巧来解释：1.若人不适当的习行，对于他则为苦行道而迟通达；对于适当的习行者，则为乐行道而速通达。其次若人于前分中不适当的习行，而在后分却适当的习行；或于前分已适当的习行，而在后分却无适当的习行，对于他便成为混杂了（苦行道而速通达，乐行道而迟通达）。2.若人未曾成就破除障碍等的前行便勤事修习，则为苦行道；相反的为乐行道。3.对于安止善巧未曾成就者为迟通达，成就者为速通达。再依4.爱与无明及5.止与观的熟习等的区别亦当知道。即是4.被爱所克服者为苦行道，不被克服者为乐行道。被无明所克服者为迟通达，不被克服者为速通达。5.若人于止未作熟习的，对于他则为苦行道，对于熟习者，则为乐行道。若对于观不熟习者，则他为迟通达，熟习者，则为速通达。6.更依烦恼与根的区别亦当知道：即烦恼强而且钝根者为苦行道与迟通达，利根者为速通达；烦恼弱与钝根者为乐行道与迟通达，利根者为速通达。

在这些行道与通达之中，因为他是由于苦的行道与迟的通达而得证于定，所以说他的定为苦行道迟通达。其它三种亦同此法可知。如是依苦行道迟通达等为四种。

（2）（小小所缘、小无量所缘、无量小所缘、无量无量所缘）于第二种四法中：即为定的小小所缘[220]8，小无量所缘，无量小所缘及无量无量所缘。此中对于那定不熟习，而不能为到达上禅之缘者，这是“小定”，若于所缘没有什么增长而起的（定），这 88是“小所缘”（定）。如果那定是善加修习而能为修上禅之缘的，这是“无量”（定）。若于所缘有增长而起的（定），这是“无量所缘”（定）。次依上述之相而加以配合，当知为混合定的解释法（小无量所缘及无量无量所缘）。如是依小小所缘等为四种。

（3）（初禅、第二禅、第三禅、第四禅）于第三种四法中，由于镇伏诸盖为有寻、伺、喜、乐、定五支的初禅[221]9。自（初禅）以后，止息了寻与伺而成为三支的第二（禅）。此后离了喜而成为二支的第三（禅）。再自彼后舍断了乐而成为定与舍受俱的二支的第四（禅）。如是依此等四禅之支而有四定。如是依四禅支为四种。

（4）（退分、住分、胜进分、抉择分）第四种四法，为定的退分、住分、胜进分与抉择分。此中由于障碍的现行为定的“退分”（定），由于彼随法念[222]10的住立为“住分”定，由于到达更胜的（定）为“胜进分”（定），由于与厌离俱的想和作意的现行为“抉择分”（定）。即所谓[223]11：“得初禅者，与欲俱的想和作意的现行，为退分的慧。彼随法念的住立，为住分的慧。与无寻俱的想和作意的现行，为胜进分的慧。与厌离俱的想和作意的现行，为与离欲俱的抉择分的慧。”像这样与慧相应的而有四定。如是依退分等为四种。

（5）（欲界、色界、无色界、离系）第五种四法：即[224]12欲界定、色界定、无色界定及离系定，如是为四种定。此中一切近行的一境性为欲界定。而色界等（色界、无色界、出世界）的善心一境性为其它三者（色界定、无色界定、离系定）。如是依欲界等为四种。

（6）（欲、勤、心、观）于第六种四法中：即[225]13“比丘若以89 愿欲增上而得定、得心一境性的，称为欲定[226]14。比丘若以精进增上而得定、得心一境性的，称为精进定。比丘若以心增上而得定、得心一境性的，称为心定。比丘若以观增上而得定、得心一境性的，称为观定”。如是依于增上的为四种。

（五法）

（初禅、第二禅、第三禅、第四禅、第五禅）

于五法中，犹如前述的（第三种）四法之中，这里仅以超越于寻为第二禅，以超越寻与伺为第三禅，如是（将四法中的第二）分为二种，当知便成五禅。依彼等（五禅）的支而有五定。如是依五禅支而为五种。

五、什么是定的杂染

六、什么是净化

其次什么是杂染？什么是净化？关于这个问题已在《分别论》中解答。在那里面说[227]15：“杂染是退分法；净化是胜进分法”。此中[228]16：“得初禅者与欲俱的想及作意的现行，为退分之慧”，当知这是显示退分法的。又“与无寻俱的想及作意的现行，为胜进分之慧”，当知这是表示胜进分法的。

七、怎样修习

其次，应怎样修习？对此问题，当先依“世间、出世间二种”说，但于此（二者）中，与圣道相应的定（出世间定）的修习法，将包括于慧的修习法中叙述。因为修慧的时候当然亦修习于彼（圣道相应定）了。所以关于彼（出世间定）的修习，在这里没有各别叙述的必要。

次说“世间”（定）：即以前述的方法而净戒及已住立于遍净戒中的（比丘），（一）破除那十种障碍之中的障碍，（二）亲近教授业处的善友，（三）顺适于自己的性行，（四）于四十业处之中执取何种的业处，（五）舍离不适合修定的精舍而住于适合的精舍，（六）破除细障，（七）不离一切修习法而修习。这是略说（世间定的修习法）。

再加以详细的解释：

（一）（破除十种障碍）

先就“破除那十种障碍之中的障碍”而说，即所谓：

90 住所家利养，

众与业第五，

旅行亲戚病，

读书神变十。

这些是十种障碍的名字。此中的所谓住所──即为住所的障碍。其它的所谓家等亦以同样的方法解说。

1.“住所”──是指一个内室，或私房，亦可指整个僧伽蓝而说。这并非说对一切人都是障碍的。诸比丘中，如有热心从事于修建等事，或者积贮很多物品的，或以任何原因而对住所有所期望并且于心有所系缚的，对于这样的人则住所成为障碍。对于其它的则不然。这里有个故事。

据说：有两位善男子，离开了阿奴罗陀补罗城，渐渐地到达塔园寺[229]17出了家。在他们当中，有一位是学通了两本（比丘戒及比丘尼戒）的，满了五岁（法腊）及作自恣[230]18的仪式之后，便迁去巴基那肯达罗极[231]19，而另一位则单独住在那里了。迁去巴基那肯达罗极的那位，已在那里住了很久，并且成为长老了，他想：“这里非常适合安禅，顶好是能告诉我的朋友”。于是他便离开那里而渐渐地进入塔园寺。他的同年的长老看见了他进来，便向前迎接，取了他的衣钵而尽待客的义务。作客的长老进入他的住所之后想道：“现在我的朋友可能会供给我一些酥油和砂糖及其它的饮料，因为他在本城已经住了很久了。”可是那晚上没有得到什么，而第二天早晨又想：“如今侍者们可能会拿来一些粥和其它的硬食吧”。然而又不见动静，更想：“没有赠送食物的人，恐要入村而供给我们吧”。于是早晨便和他的朋友共同入村。他们同路而行，仅得一匙之粥，回来同坐于食堂中喝了。那作客的长老又想：“不一定是常常只得施粥，恐于食时会施给一些美味的”。然于食时同去行乞，亦仅有所得，吃了之后说：“大德！怎样的，一切日子都是这样的吗？”“是的，道友。”“大德！巴基那肯达罗极很安乐，我们到那里去吧。”那长老即刻从城的南门出来，向陶师村的道路走去。那位客比丘说：“大德！怎么 91走到这条路上来的？”“道友！你不是赞叹巴基那肯达罗极好吗？”“大德！你在这里住了那样长的时间，难道一点别的用具也没有吗？”“是的，道友！床和椅是属于僧伽的，那平常都是处理好了放在那里，别的什么也没有。”“然而大德，我的手杖，油筒及鞋袋尚在那里啦！”“道友！你仅仅住了一夜，便有那些东西放在那里？”“是的！大德。”于是那客比丘信心喜悦，礼拜了那长老说：“大德！像你这样的人，一切处都得作阿练若住。塔园寺是四佛的遗物[232]20贮藏处，于铜殿[233]21闻法既甚容易，又得见大塔寺，[234]22见诸长老，实在等于佛世一样。所以你当住在这里。”第二天他拿了衣钵独自回去。

对于这样的人，住处是不成为障碍的。

2.“家”（家族的意思）──指亲戚的家，或外护的家。“外护之家幸福，我亦幸福”，若依此说法而和他们相亲相结而住者，甚至若无他们作伴，即到附近的寺院听法也不去的，对于这样的人则为障碍。对于有些人，则父母也不成为障碍的。犹如住在哥伦陀寺中的长老的外甥──一年轻的比丘一样。

据说：为了修学，他（年轻比丘）已到罗哈纳（在锡兰岛的东南部）去了。长老的妹妹是个优婆夷，她常常向长老询问她的儿子的消息。有一天长老想：“我去把年轻的比丘领来”，于是便向罗哈纳那方面走去。那少年也想“我已经在这里住了很久，现在当去看看和尚（邬波驮耶）和优婆夷（他的母亲）”，于是他便离开罗哈纳向这边走来。他们刚好在大河[235]23之岸相会。他在某一株树下向长老作了应作的义务。长老问道：“你到什么地方去？”他把来意回答了。长老道：“你来得真好，优婆夷也常常在问你的消息，我也原是为着此事而来的。你回去故乡，我便住92 在这里过雨季了。”长老把他送走了。当他入寺（哥伦陀）的那天，恰巧是雨季安居之日。他便在他父亲所作的僧房安居了。第二天，他的父亲来到寺中问道：“尊者！谁得我作的住所？”他听得是一少年客僧，便到他的面前礼拜了之后说：“尊者！在我作的僧房安居的人，当有某些义务的。”“是些什么优婆塞？”“即在三月雨季内，仅在我的家中取其施食，到自恣日后而离去时，应通知我。”他便默然允许了。优婆塞回家后，也告诉他的妻子说：“一位作客的尊者，在我们所作的住处安居，我们应该好生恭敬侍奉。”优婆夷也说“善哉”而允许了，并且准备美味的硬食和软食等。到了食时，他便去双亲的家，但没有任何人认得他。他这样三个月在那里受用饮食，直至雨季终时来告诉他们说：“我要去了。”他的双亲说：“尊者！明天去吧。”于是第二天请他在家里吃了饭，装满了油筒并且送给他一块砂糖及九肘长的长布才说：“尊师可去了。”他说了祝福的话之后，便向罗哈纳方面走去。他的和尚也于自恣日后向他相对的路上走回来，所以他们恰巧又在从前相遇的地方会面，照样在一株树下，他为长老作了应作的义务。长老问他道：“可爱的！你看见优婆夷没有？”“是的，尊者”，他把一切消息都告诉了他，并且用那油涂长老的足，以砂糖作饮料给他喝，连那段衣布也送给了长老，然后说道：“尊者！罗哈纳实在是比较适合于我的”，并且拜别而去。长老也就动身回到他自己的寺院来，并于第二天进入哥伦陀村落。而优婆夷也时刻伫立而眺望于道上，且常作如是想：“现在我兄将领回我的儿子来了。”然而她一见长老单独而来便着急地想：“我的儿子恐怕死了？长老独自回来啦！”马上俯伏于长老的足下号泣悲伤起来。长老想：“这一定是少欲的少年，没有示知其自己的真相而去。”他即安慰了她，告诉她一切经过的情形，并自钵袋 93之中取出那衣布来给她看。优婆夷生大信乐，即朝着儿子行去的方面俯伏礼拜而说道：“像我的儿子这样的比丘，我想实在是以身证于世尊所说的[236]24《传车经》中的行道，[237]25《难罗伽》的行道，[238]26《多伐但伽》的行道，以及[239]27《大圣种》所示的于四种资具知足者及乐于修习的行道。他甚至在自己生母的家中吃了三个月的饭，也不说我是你的儿子，你是我的母亲的话。啊！实为希有之人！”

这样的人，对于自己的父母尚且不为障碍，何况其它的外护之家。

3.“利养”──是四种资具，这些怎么会成障碍的呢？因为有福的比丘所到之处，人们供给他甚多的资具。于是他便得对他们说祝颂随喜之法，不得机会去作他的沙门之法了。自清早至初夜，不断的应接各方人士。更于早晨有些多求的乞食比丘来说：“大德！某优婆塞、优婆夷，某大臣、某大臣女很希望拜见大德。”他便说：“贤者，拿了我的衣钵吧。”常常作这样的准备和忙碌，所以资具便成为他的障碍了。他应当离开大众单独行于那些没有人知道他的地方，这样则可以破除障碍。

4.“众”──是经学众或论学众。他因为要教授他们或质问他们，致使不得机会去行沙门之法，所以众是他的障碍。他应该这样的破除：如果那些比丘众已经学得了多数，只剩少数未学，则须教完少数之后，即入阿练若而住。如果他只学了少数，还有94 多数未学的，当在一由旬以内而不超过一由旬以上的区域去找另一位教师（众诵者）对他说：“尊者！请摄受教授他们。”如果不能这样，则对他们说：“诸贤者！我现在有一件重要事情，你们当到你们所喜欢的地方去”，当这样舍于众而行其自己的沙门的事业。

5.“业”为新造作（修建）之事。他必须知道工匠等从事造作的材料是否获得了，又须监督他们是不是在工作，这一切都是障碍。他也应当这样的破断：如果只有少许未作的，便完成了它；依然还有大部分的话，如果是属于僧伽的修建事业，则交付于僧伽或僧伽负责的比丘。如果是属于自己的，则交付为自己负责的人。若不得这样，当将自己的所有施与僧伽而去。

6.“旅行”──是行于道路中。如有任何地方的人希望从他出家，或者应当获得任何的资具，如果不得彼等则不可能（从他处而）接受，纵于此时进入阿练若而行沙门之法，亦难断旅行之心的，所以他应该去作了那事，然后专心从事于沙门之法。

7.“亲戚”──于寺院中则为阿阇梨、和尚、门人（阿阇梨的弟子）、徒弟（和尚的弟子）、同一和尚者（同学）、与同一阿阇梨者（师兄弟）；于家中则为父母、兄弟等。他们有病便是他的障碍。所以他应该看护他们，使其痊愈之后，再断除障碍。此中自己的和尚生病，如果不能急速治愈，则甚至终其生命亦得看护。对于自己出家的阿阇梨，受具足戒的阿阇梨，徒弟，授具足的门人，从自己出家的门人，门人，同一和尚者，也是同样的。还有自己的依止阿阇梨、教授阿阇梨，依止门人，教授门人，同一阿阇梨者，直至其依止和教授未终之期间应该看护。以后如果可能，亦得看护他们的病。对于自己的父母应如对于和尚一样。纵使他们获得了王位，若只希望自己的儿子看护，他应该照作。 95如果他们没有药料，应将自己所有的给他们。如果自己没有，应以行乞而募给他们。对于兄弟姊妹则应将他们自己所有的药调合起来给他们。如果他们没有，则应将自己所有的暂时借给他们，等他们获得之后可取回来，但如果他们不得，则不可要他们还的。对于姊妹的丈夫，因非直系的亲属，则不可直接替他作药及授给他，但可间接的给他的姊妹说：“给你的丈夫吧。”对兄弟的妻子亦然。然而他们的儿子可算为亲属，替他们作药也可以的。

8.“病”──即任何的疾病，因苦恼故为障碍。所以必须服药去病。如果他服药一连几天亦无见效，则应作：“我不是你的奴隶和雇佣者，为了养你使我沉沦于无终的轮回之苦”，这样的呵责自身而作沙门之法。

9.“读书”──为圣典的研究。对于常常从事于诵习之人则为障碍，余者不然。犹如这些故事所说的。

据说：一位中部的诵者勒梵[240]28长老前去亲近一位住在马拉耶[241]29的勒梵长老，请教业处（定境）。长老问：“贤者！你对于圣典学得怎样？”“尊者！我是精通《中部》的。”“贤者！中部不易研究，你诵习了[242]30根本五十经，再来诵中分五十经，诵完那分又得诵后分五十，那么，你还有作业处的时间吗？”“尊者！我亲近你，获得了业处之后，即不看经典了。”他修了业处十九年，未曾从事诵习，在第二十年中，便证得阿罗汉果，后来他对96 为诵习而来的比丘们说：“诸贤者！我已二十年没有看经了，但我仍能通晓，便开始吧。”从头至尾，竟无一字疑惑。

又一位住在迦罗利耶山的龙长老业已放弃经本十八年，一但为诸比丘说《界论》（南传的七论之一），他们和住在村中的长老顺次校对，亦无一个问题错误。

更有一位住在大寺的三藏小无畏长老，在他未曾学得义疏的时候想道：“我现在要在五部（学者）众中解说三藏”，并令击金鼓。比丘众说：“他的解说是从那些阿阇梨学得的？只能许他解说从他自己的阿阇梨所学得的，异说则不许。”他自己的和尚（亲教师）当他前来侍奉之时问道：“贤者，你令击鼓的吗？”“是的，尊者。”“为什么缘故？”“尊者！我要解说圣典。”“无畏贤者，诸阿阇梨对这一句是怎样解说的？”“尊者！如是如是。”长老用“哦”否决了他的说法。于是他重新说某师某师是如是说的，作了三遍解说，长老都用“哦”而否决了，然后对他说：“贤者！你第一种解说是符合于诸阿阇梨的论法，因为你不是从阿阇梨之口学得的，所以你不可能像阿阇梨那样坚定的说。你当自己先去从阿阇梨听闻学习。”“尊者，我到什么地方去呢？”“在大河那面的罗哈纳地方的多拉檀罗山寺内，住着一位精通一切圣典的大法护长老，你去亲近他。”“好的，尊者。”于是他便拜别了长老和五百比丘共到大法护长老处，礼拜过后坐在一边。长老问：“你们来做什么？”“尊者！前来闻法的。”“无畏贤者，关于《长部》及《中部》，我是常受询问而讨论的，对于其它的，则已三十年不见了。所以你当于每天夜里到我这里来先诵给我听。白天里我当对你们解说。”“好的，尊者。”他照说的做了。在僧房的入口处，曾建一临时假屋，以供村人们每天前来听法。长老每天对他们讲说夜间所诵的，这样次第讲完了的时候，他却跑 97到无畏长老之前而坐在地面的一张席上说道：“贤者！请你对我讲业处吧！”“尊者！说什么？我们不是从你闻法的吗？我能够对你说些什么你所不知道的呢？”长老对他说：“贤者！证者之道是在讲学的另一面的。”据说无畏长老那时已证须陀洹果。他给（大法护长老）说了业处之后便回来，不料当他在铜殿说法之际，便听说大法护长老业已般涅槃。他听了这个消息之后说：“贤者！把我的衣拿来吧。”他穿了衣又说：“贤者！我们的阿阇梨大法护长老证阿罗汉道是至当的。贤者！我们的阿阇梨是正直之人。他曾在自己学法的弟子前坐于席上说：‘教我业处’。贤者！长老的阿罗汉道是至当的。”

对于这样的人，则读书不成为障碍。

10.“神变”──是指凡夫的神变。那神变如仰卧的小孩儿，又如小稻，实难保护，以少许便得破坏。对于毗钵舍那（观）而神变为障碍，于三摩地（定）则不然，因由得定而得神变之故。所以希求得观之人当除神变的障碍，对于其它的（希求得定的人）则除其余的（九种障碍）。

先详论障碍已竟。

（二）“亲近教授业处的善友”[243]31

──这里又分为二种业处：即一切处业处及应用业处。

（1）（一切处业处）对于比丘僧伽等作慈念和死念的，称为一切处业处；但有人说连不净想也是的。修习业处的比丘，最先当限定其范围，对于同一境界之内的比丘僧伽这样的修习慈念：“愿他们幸福而无恼害。”其次对诸同一境界内的天人，次对附近的首领人物，再对那里的人民及为一切有情而修慈。因他对诸比丘僧伽修慈，得使同住者生起柔和之心，所以他们便成为他的幸福同住者。因对同一境界之内的天人修慈，故使柔和了心的天人98 能以如法的保护而善作守护。对诸村邻的首领人物修慈，则使柔和了心的首脑能以如法的保护而善护其所需之物。对诸人民修慈，则能使人民生起信乐之心，不会轻视他的行动。对一切有情修慈，则在一切处行，皆无妨害。次说死念，即是由“我是必然会死的”想念而断除其邪求，更加增长警惕之心，不迷恋他的生活。其次如果通达不净想者，即对于诸天的所缘境界，也不会由贪欲而夺去他的心。因为（慈与死念及不净想）有这样多的利益，所以当于一切处希求，其目的便是勤修瑜伽的业处，故名为“一切处业处”。

（2）（应用业处）因为在四十业处之中，对于任何适合他自己的性行的，应该常常的应用（修习），并为次第向上的修业的足处（近因），所以名为“应用业处”。能够给与这两种业处的人名为教授业处者，兹当亲近那样教授业处的善友。即所谓：

可爱而可敬重者，

善语而堪教他者，

能作甚深论说者，

非道不作怂恿者。

像这样具足德行的，专为他人利益的，站在增进向上一边的为善友。若依“阿难达！有生的有情来亲近像我这样的善友，则从生而得解脱”[244]32等的语句，则等正觉者实为具足一切行相的善友，所以佛在世时，亲近世尊而学业处，是最好的学习。在佛般涅槃后，则应亲近八十大声闻中的住世者而学习。如果他们也不在世时，则欲求学习业处者，当亲近依此（业处）而得四种与五种禅及以禅为足处（近因）而增大于观得达漏尽的漏尽者。

然而漏尽者，难道他自己对你表示“我是漏尽者”的吗？这如何说呢？如果他知道了有业处的行者是会表示的，如马护长老，岂非一例，一位开始业处的比丘，他知道了：“此人是作业处者”， 99即以皮革片[245]33敷设于空中，坐在其上对他说业处。

所以若能获得漏尽者当然是很好的，如果不得，则于阿那含、斯陀含、须陀洹、得禅的凡夫、三藏持者、二藏持者、一藏持者等人之中，顺次的接近。如果一藏持者也不可得时，则当亲近精通一部及其义疏而又知羞耻者。这样的圣典持者是保护系统及维持传统而继承阿阇梨之意的阿阇梨，不是他自己的意见。所以古代长老再三的说：“知耻者保护（佛教），知耻者保护。”如前面所说的漏尽者是以他自己所证得之道而对学人说的。而多闻者则曾亲近各各阿阇梨学习询问研究而得通晓，审察有关业处的经理，考虑适不适合于学人，他的说示业处，诚如大象指示大道而行于密林之处一样。所以应当去亲近这样教授业处的善友，对他实行大小的各种义务而学习业处。

若能于同一寺中获得这样的善友当然很好，如不可得，则应前往那善友的住处。然而不应洗足、涂油于足、穿鞋履、持伞、令人拿油筒与砂糖等及带诸弟子而行，他应该完全作诸参访者的事宜，由自己拿衣钵，在旅途之中进入任何地方的精舍都应作他大小的义务，仅带一点轻贱的必需品，以最简肃的生活而行。当他进入目的地的精舍的路上，应叫人准备齿木带入。同时他不宜先入其它的僧房而作这样想：“让我休息一下，洗足涂油等，然后去见阿阇梨。”何以故？如果他在那里遭遇阿阇梨的反对者，则他们问得他的来意之后，未免对阿阇梨加以诽谤，而且说：“如100 果你去亲近他一定会堕落的”，很可能使他生起后悔而回去的。所以说他问得阿阇梨的住处后，应该直接到那里去。如果阿阇梨比他年少，向他迎取衣钵之时，不宜接受。如果阿阇梨比他年长，则应趋前礼拜而后站在一边，若向他说：“贤者！放下衣钵吧”，他宜放下。又说：“饮水吧”。如欲饮当饮。若云：“洗足吧”，那么，不宜即去洗足。因为如果那是阿阇梨取来的水是不适宜于他的。如果再说：“贤者！洗吧，此水不是我汲来的，是别人取来的”，这样他应到精舍的一边，如屋檐下的空地或露地处──阿阇梨所不能看见的地方坐下来洗足。如果阿阇梨取油瓶给他时，应站起来用两手恭敬地接来。如果不接受，则阿阇梨未免误解：“今后与此比丘共住恐有麻烦。”但接受之后，最初不宜涂足；因为如果此油是阿阇梨自己用以涂肢体的，则他涂足未免不适合；所以他应先涂头，其次涂身。如果他说：“贤者！这是一切通用的油，你亦可涂足”，他即可以少许涂头而后涂足。用过之后他应该说：“尊者！油瓶放在这里”，如果阿阇梨来接受时，应该给他。即在来寺的那天若如是说：“尊者！请对我说业处吧”，这是不适合的。自第二天起，如果阿阇梨原有侍者的，应向他请求而代替他服侍阿阇梨，若求之不得，则一遇有机会便为服务。当服务时，他应该与阿阇梨大、小、中三种齿木，并准备冷和热的两种洗脸水及沐浴的水。如果一连三日，阿阇梨都是应用那一样，则以后常应供给同样的。如果他随便应用的，则获得什么便供给什么。为什么说的这样多呢？因为世尊在《犍度》[246]34中已经说过：“比丘！门人对阿阇梨应作正务。其正务如次：早晨起来， 101 脱去鞋履，上衣偏袒一肩，给与齿木及洗脸水，敷设座位。如果有粥，当洗除器皿而奉供之。”[247]35。像此等正务都应该作的。以此等正务而成就师心欢喜，晚上去礼拜时，师说“去吧”，即应回去自己的房内，在任何时候如果师问：“为什么来这里？”则应告以来由。假使接受了他的服务，但从不问他的话，则经过十天或半月之后，于一天中，纵使命去之时也不去，却乘机而告以来意；或于一个非作事的时候进去见他，他必问：“来做什么？”此时即告来意。如果他说：“你早晨来”，则应于早晨去。如在指定的时间，学人遇有胆汁病，或腹痛，或消化力弱而不能消化食物，或有任何其它的病障碍，则应如实告知阿阇梨，请求一个适合自己的时间而去亲近学习。假使时间不适当，纵使说了业处也不能专心记忆的。

详说“亲近教授业处的善友”已竟。

（三）“顺适自己的性行”：

（1）（性行的区别）性行有六种，即贪行、瞋行、痴行、信行、觉行、寻行[248]36。或有人说，由于贪等三种的组合另成四种[249]37，同样的由信等的组合亦别成四种，如是以此八种和前六种合为十四种[250]38。若依这种说法，则贪等和信等的组合也可成为多种的。是故当知仅略为六种性行。性行和本性增性是同一意义。依彼等性行而成为六种人，即贪行者、瞋行 102者、痴行者、信行者、觉行者、寻行者。

此中贪行者若起善业时则信力强，以信近于贪德故。譬如于不善中贪是极柔润而不粗的，如是于善中信亦柔润而不粗的。贪为事物的爱求，如是信为求于戒等之德。贪为不舍于不利的，如是信为不舍于有利的。是故信行者为贪行者的同分。

其次瞋行者若起善业之时则慧力强，因慧近于瞋德故。譬如瞋于不善法中为不润不着所缘，而慧则于善法中不润不着所缘。又瞋仅为寻求不实的过失，而慧则寻求实在的过失。瞋以回避有情之态度为用，慧以回避诸行之态度为用。是故觉行者为瞋行者的同分。

其次痴行者为令生起未生的善法而精进时，则常有甚多障碍的诸寻生起，以寻近于痴相故。譬如痴乃混乱而不能确立，而寻则有各种的寻求而不能确立。痴因不能洞察所缘故动摇，而寻则以轻快思惟故动摇。是故寻行者为痴行者的同分。

有人说由于爱、慢、见而另成三种性行。然而爱即是贪，慢亦与贪相应的，所以这两种可以不必列于贪之外的。依痴为因而成见，故见行即为随痴行而起的。

此等性行以何为因？当如何而知此人为贪行者，此人为瞋等中的何等行者？对于何等性行的人而适合于何等？

（2）（性行的原因）兹先就他人所说[251]39的前三种（贪瞋痴）性行是以宿作为因[252]40及依界与病素为因[253]41来说：1.据说因宿世的美好加行与多作净业，或从天上死后而生此世者，成为贪行者。因宿世多作斩、杀、缚、怨等的行为，或从地狱及龙界死后而生此103 世者成为瞋行者。因宿世多饮酒及缺乏多闻与问究，或由畜界死后而生此界者成为痴行者。这是他们的宿作的原因说。

2.因地界和水界二界重的人，成为痴行者。其它二界（火界风界）重的，成为瞋行者。若一切平等者则成贪行者。

3.于诸病素之中，痰增长成贪行者，风增长成痴行者，或者以痰增长为痴行者，风增长为贪行者。这是他们的界与病素的原因说。

然而宿世的美好加行及多作净业者，或由天上死后而生此世者，并不是一切都成贪行者或其它的瞋行者与痴行者的。同样的依上述的方法对于界亦无增长的肯定说法。至于在病素中则仅说贪痴二种；而且又前后自相矛盾。他们对于信等性行则一种原因也没有说。所以这些都非确定之说。

次依各义疏师的意见作决定之说，即根据[254]42优婆昙结顿中作如是说：“此等有情依宿因决定而有贪增盛，瞋增盛，痴增盛，无贪增盛，无瞋增盛及无痴增盛。若人在作业的剎那贪强而无贪弱，无瞋与无痴强而瞋痴弱，则他的弱的无贪不能征服于贪，但强的无瞋与无痴得能征服于瞋及痴；是故由于他的业而取的结生，便成为贪着而乐天性的，但无忿有慧而又有如金刚一样的智。若人在他作业的剎那贪与瞋强而无贪与无瞋弱，但无痴强而痴弱，则他依前说的方法而成为贪着而忿怒的，但有慧亦有如金刚一样的智──如施无畏长老。若人在作业的剎那贪与无瞋及痴强而其它的都弱，则他依前说的方法成为贪着与愚钝及乐天性的，但无有忿，如拔拘罗长老。若人在作业的剎那贪瞋痴三者都强，无贪等都弱，则他依前说的方法而成为贪着、瞋恚而又愚痴的。若人 104在作业的剎那无贪与瞋痴强而其它的都弱，则他依前述之法而成为无贪着而少烦恼，纵见诸天所缘之境亦不为动，但是瞋恚而又钝慧的。若人在作业的剎那无贪与无瞋及痴强而其它的俱弱，则他依前述之法而成为无贪着、无瞋恚而乐天性的，但是愚钝的。若人在作业的剎那无贪与瞋及无痴强而其它的俱弱，则他依前述之法成为无贪着而有慧，但有瞋而忿的。若人在作业的剎那无贪无瞋无痴三者都强而贪等俱弱，则他依上述之法而成为无贪无瞋而有慧者──如大僧护长老”。

在这里所说的贪着者即贪行者。瞋与钝者即为瞋及痴行者。慧者即觉行者。无贪着无瞋而本来具有信乐之性故为信行者。或以随无痴之业而生者为觉行者，如是随强信之业而生者为信行者，随欲寻等之业而生者为寻行者。随贪等混合之业而生者为混行者。

如是当知于贪等之中随于何种业而结生者为性行之因。

（3）（性行的辨知法）其次关于如何而知此人为贪行者等，当以此法辨知：

威仪与作业，

而食及见等，

于法之现起，

辨知于诸行。

1.从“威仪”中看，贪行者是用自然的步骤及优美的走法而行的，徐徐的放下他的足，平正的踏下，平正的举起，他的足迹是曲起的（中央不着地）。瞋行者以足尖像掘地而行，他的足急促的踏下，急促的举起，而他的足迹是尾长的（后跟展长）。痴行者则以混乱的步法而行，他的足像惊愕者的踏下，亦像惊愕者105 的举起，而他的足迹是急速压下的（前后都展长）。这如摩根提耶经的记事[255]43说：

染着者的足迹曲起，

瞋恚者的足迹尾长，

愚昧者的足迹急压，

断惑者的足迹如斯。[256]44

对于站立的姿势，则贪行者是以令人喜悦而优美的姿态，瞋行者以顽固的姿态，痴行者则为混乱的姿态。对于坐的姿势也是一样。其次贪行者不急的平坦地布置床座，慢慢地卧下，以令人喜悦的姿态并置其手足而睡；若叫他起来时，则紧急地起来，如有怀疑的慢慢地答复。瞋行者则急促地这里那里把床座布置一下，即投身作蹙眉状而卧；若叫他起来之时则紧急地起来，如怒者而答复。痴行者则不善计划的布置床座，大多身体散乱覆面而卧；若叫他起来时，则作“唔”声而迟缓地起来。其次信行者等，因为是贪行者等的同分，故彼等也和贪行者等同样的威仪。如是先以威仪辨知诸行。

2.“作业”──于扫地等作业中，贪行者不急的善取扫帚，不散乱地上的沙，像撒布信度梵罗花一样的清洁而平坦的扫地。瞋行者则紧张地取扫帚，两边急捷的溅起沙粒，以粗浊的声音不清洁不平坦的扫。痴行者则无精神的取扫帚，回旋散乱不清洁不平坦的扫。如于扫地，如是于其它一切洗衣染衣等作业也是一样。贪行者对于浣衣等则巧妙优美平等而留意地作。瞋行者则粗顽不平等地作。痴行者则笨拙混乱不平等而无注意的作。着衣亦然； 106贪行者的着衣是不急不缓令人欢喜而圆满的。瞋行者是紧张而不圆满的。痴行者是缓慢而紊乱的。其次信行者等是彼等的同分，故依此类推可知。如是依作业而辨知诸行。

3.“食”──贪行者是欢喜脂肪及甘美之食，食时，则作成不大过一口的圆团。细尝各种滋味而不急迫的食，若得任何美味则生喜悦。瞋行者是喜欢粗酸之食，食时，作满口之团，不细尝滋味而紧急地食，若得任何不美之食则生瞋怒。痴行者是没有一定嗜好的，食时，作不圆的小团，残食投入食器中，常污其口，散乱其心思惟彼此而食。其它信行者等因与彼等同分，故依此类推可知。如是依食而辨知诸行。

4.“见”──贪行者若见细小的喜悦事物，亦生惊愕而久视不息，纵有小德亦生执着，但实有大过亦不计取，甚至离去时，亦作留恋回顾不舍而去。瞋行者若见细小的不如意事物，亦如倦者而不久视，纵见小过亦生瞋恼，而实有德亦不计取，在离去时，作欲离而毫无顾恋而去。痴行者所见任何事物都是依他人的意见的，闻别人呵责他人，他也呵责，闻人赞叹，他也赞叹，自己却无智力取舍辨别。闻于声等亦然。其次信行者等是彼等的同分，故依此类推可知。如是依见而辨知诸行。

5.“法之现起”──对于贪行者常有如是等法生起，即谄、107 诳、慢、恶欲、大欲、不知足、淫欲炽盛、轻佻等。对于瞋行者则有忿、恨、覆、恼、嫉、悭等法。对于痴行者则有昏沉、睡眠、掉举、恶作、疑、执取、固执等法。对于信行者则有施舍、欲见圣者、欲闻正法、多喜悦、不诳、不谄，信于可信乐之事等法。对于觉行者则有和霭、可为善友、饮食知量、念正知、努力不眠、忧惧于可忧惧之事、有忧惧者的如理精勤等法。对于寻行者则常有多言、乐众、不喜为善而努力、心不确定、夜熏（思惟）、日燃（实行）、及追求彼此等法生起。如是依法之现起而辨知诸行。

然而这种性行的辨知法，都不是圣典或义疏所叙述的，仅依阿阇梨的意见而说，所以不当绝对的坚信。因为对于贪行者所说的威仪等，如果瞋行者等成为不放逸住者亦可行的。对于一个杂行的人，则有多种行相，而威仪等不会现起的。其次对于诸义疏中所说的性行的辨知法，当为确信。义疏曾说：“获得他心智的阿阇梨，既知弟子的性行为说适当的业处；其它的阿阇梨则当向弟子问知其性行”。是故当以他心智或向他人问知──此人为贪行者或此人为瞋等的何种性行者。

（4）（性行者的适不适）──何种性行者适合于何种，兹先就“贪行者”说：他的住处布置于任何不净的栏杆的地上，自然的山窟、草舍、柴庵等，散遍尘垢，充满蝙蝠，朽腐崩溃，过高或过低，荒芜危惧，不净不平之道，其床椅亦充满臭虫，恶形丑色， 108一见而生厌恶的，像此等是适当的。衣服则破角，垂结挂丝，褴褛如面饼似的──粗如大麻布，污秽、沉重，难于穿着，这是适当的。钵亦很丑，土钵或曾镶钉诸钉的破铁钵，既重而状又恶，如头盖骨一样的可厌，这是适当的。其行乞的道路则以不适意，不近于村落及不平坦者为适当。其行乞的村落，那里的人们对他好像没有看见似的走着，甚至连一家也得不到饮食而出来，有人偶然看见说：“来，尊者”，令入大众的休息所内给以粥饭，他们去时也如关牛于牛栏中一样的不望一下而去，那样的为适当。给侍饮者亦以奴婢或佣人，形貌丑恶，衣着污秽，臭气厌恶，以轻蔑的姿态像抛弃一样的给与粥饭者为适当。粥饭和硬食亦以粗糙坏色的稷黍米屑等所炊的、腐酥、酸粥、老菜叶之汤等。无论何种都只以充饥即可。他的威仪则以立或经行为适当。于所缘之境，当于青等色遍之中取其不净之色。这是关于贪行者所适当的。

“瞋行者”的住所，勿过高，勿过低，具备树荫和水，用好的隔壁柱子和阶梯，善饰以花环藤饰及种种绘画的辉耀，平滑柔软的地面，犹如梵宫一样的用各种彩花云布善为严饰天盖，善为布置有清净悦意配备的床椅，处处撒布以芳香的华香，一见而生喜悦者为适当。他的住处的道路则脱离一切危险，清净平坦及施以庄严设备者为宜。他的住处的用具，为除去蝎与臭虫及蛇鼠等的 109寄生故不宜多，只有一床一椅为宜。他的衣服亦宜以优美的支那绸、苏摩罗绸、丝布、细棉布、细麻布等做成轻便的单衣或双衣，并染以适用于沙门的优等颜色。其钵的形状当如水中之泡，犹如宝石一样的善加磨擦而除垢，以适合于沙门而极清净颜色的铁制的钵为宜。其行乞的道路则以脱离危险平坦而喜悦的及离乡村不过远不过近者为宜。行乞的村庄亦以那里的人们想道：“圣者就要来了”，于是便在洒扫得干干净净的地方布置好座位，前往欢迎，接过他的钵，引之入家，请他就坐于已敷的座上，亲手恭敬地奉以斋饭，如是者为适当。他的给侍者，美丽可爱，浴净涂油，有熏香华香等的芳香，各种彩色洁净悦意的衣服及带以装饰品，恭敬地侍奉，这样的人为适当。粥饭硬食则具有色香美味及养分而可悦的，一切均以优胜而随其所愿者为宜。他的威仪则以卧或坐为宜。其所缘则对于青等色遍中，以任何极净之色为宜。这是适于瞋行者的。

“痴行者”的住处以面向四方没有障碍而坐在那里能见四方空敞者为宜。其威仪则以经行为适当。他的所缘之境像小米筛或茶盆那样大是不适宜的，因为狭小的空间会更使他愚昧，所以用广大之遍为宜。其余的如对瞋行者所说的同样，这是适于痴行者的。

“信行者”则一切对瞋行者所说的都同样的适宜。于所缘境中则以六随念处为宜。

“觉行者”的住处，对于这些是没有不适合的。

110 “寻行者”的住处，面向四方的空处，若坐在那里能看见美丽的园林池塘和村镇地方的连续及青山等是不适当的，因为那是寻思散乱之缘。是故应于象腹山麻恒达窟[257]45那样深奥而洞面又为森林所蔽的住所居住。他的所缘不宜广大，因为那是寻思散乱之缘，故以小的为宜。余者如同贪行者所说的一样。这是适合于寻行者的。

对于“随顺自己的性行”，上面已用性行的区别、原因、辨知法、适不适等分类详述。但对于随顺性行的业处尚未有详细分析，然而在其次就要详论的（四十业处）母句之中自当明了了。

（四）（四十业处）

“于四十业处中执取何种的业处”一句中有此等解说：（1）依名称的解释，（2）依近行与安止的导入，（3）依禅的区别，（4）依次第超越，（5）依增不增，（6）依所缘，（7）依地，（8）依执取，（9）依缘，（10）依性行的顺适，今即先以此等十种行相而抉择业处：

（1）“依名称的解释”：是就“四十业处中”而说的。那里的四十业处，即是：十遍、十不净、十随念、四梵住、四无色、一想、一差别。

此中的地遍、水遍、火遍、风遍、青遍、黄遍、赤遍、白遍、光明遍、限定虚空遍为十遍。[258]46

膨胀相、青瘀相、脓烂相、断坏相、食残相、散乱相、斩斫离散相、血涂相、虫聚相、骸骨相为十不净。[259]47

佛随念、法随念、僧随念、戒随念、舍随念、天随念、死随念、身随念、入出息随念、寂静随念为十随念。[260]48

慈、悲、喜、舍为四梵住。[261]49 111

空无边处、识无边处、无所有处、非想非非想处为四无色。

食厌想为一想。

四界差别为一差别。

当知这是依名称的解释而抉择业处。

（2）“依近行与安止的导入”──于四十业处之中除了身随念与入出息随念之外，其余的八随念及食厌想并四界差别的十种业处为近行的导入，其它的（三十业处）为安止的导入。如是依近行与安止的导入而抉择业处。

（3）“依禅的区别”──于安止的导入的三十业处中，入出息随念及十遍是属于四种禅的（初禅至第四禅）。身随念及十不净是属于初禅的。初三种梵住是属于三种禅的（初禅至第三禅）。第四梵住及四无色是属于第四禅的。如是依禅的区别而抉择业处。

（4）“依超越”──[262]50为支的超越和所缘的超越[263]51二种超越。那里属于三种（初三梵住）及四种禅（入出息随念、十遍）的一切业处都是支的超越，因为于彼等同一所缘境中超越了寻伺等的禅支，便证得第二禅等之故；第四梵住亦同样──即于同一慈等所缘而超越了喜，便得证彼第四梵住。其次于四无色中为所缘的超越。于前九遍中超越了任何所缘，便证得空无边处。超越了虚空等，便证得识无边处等。于其余的业处则无超越。如是依超越而抉择业处。

（5）“依增不增”──于此等四十业处之中，唯十遍当增大。由于遍的扩大空间，则于所限的范围内可以天耳界闻声，以天眼见色，以他心智而知其他有情的心。其次身随念与诸不净想则不宜增大。何以故？由于范围的限制及不成功德故。彼等（的增112 大）及范围的限制将于修习法中明了的说。若对于彼等的增大，则只有尸聚的增大，实无任何功德增大。在苏波迦的问答中如是说：“世尊！于色想明显，而骨想则不明显。”在那里因为遍的相增大，故说“色想明显”，于不净相不增大，故说“骨想不明显”。其次说“我只有骨想扩大于整个大地”，是依得（骨想）者所显现的状态而说的。譬如在法阿输迦时代，有迦陵频伽鸟，于房内四方壁上的镜中，看见自己的影像，便以为四方都有迦陵频伽，而发优美的声音。长老亦然，由于骨想，得于四方而见所现之相，并想：“白骨充满于整个大地。”如果这样，岂非与“于诸不净禅有无量所缘”之说相矛盾吗？当知这并不相违的，或者有人于臌胀之尸或于大骸骨中取相，或者有人于小（不净物）中取相，依于此法，则对一人为小所缘禅，一人为无量所缘禅。或者他在增大不净相时，因不见其过患故增大，由此而说无量所缘。因诸不净相不成为功德，故不当增大。与此不净相类似的余者，亦不宜增大。何以故？此中如果对入出息之相而增大者，则只有风聚增大而已，而且范围是有限的，有如是多种过患及范围有限，故不宜增大。诸梵住以有情为所缘，若于此等相增大，则仅为有情聚增大而已，有何利益？故彼等梵住相亦不宜增大。“与慈心俱，向一方扩展”[264]52等的说法，是根据相的执取而说的。对于一住所二住所等的有情及渐次执取一方的有情而修习者，说为一方满，并非说相增大。于四梵住实无相似相[265]53，可为此瑜伽者之 113所增大。四梵住的小，无量所缘，当知也是依执取而说的。于无色诸所缘中（空无边处的所缘），虚空只是因为除去于遍故（不宜增大），且彼虚空亦当只以排除于遍而得作意。除此（虚空）之外是没有什么可增大的。（识无边处的所缘）识为自性法故，实无自性法可能增大的。（无所有处的所缘）是为排除于识──即为识的无有故（不宜增大）。非想非非想处的所缘因为是自性之法，故不能增大。其它的（佛随念等十业处）为非相（故不得增大）。只有相似相应当增大。佛随念等不是相似相所缘，所以不当增大。如是依增不增抉择业处。

（6）“依所缘”[266]54──于此等四十业处中，十遍，十不净，入出息随念及身随念的二十二种为相似相所缘，其余十八业处为非相似相所缘。在十随念中除了入出息随念及身随念之外，其余的八种随念，食厌想，四界差别，识无边处及非想非非想处的十二种为自性法所缘。十遍，十不净，入出息随念及身随念的二十二种为相所缘，其余的（四梵住及空无边处与无所有处）六种为不可说所缘。脓烂想，血涂想，虫聚想，入出息随念，水遍，火遍，风遍及光明遍中的太阳等圆光所缘，此八种为动摇所缘──然彼等的动摇所缘仅在似相的前分。在似相的阶段，便成为固定而不动了。其余的则为不动摇所缘。如是依所缘而抉择业处。

（7）“依地”──这里十不净，身随念及食厌想十二种，于诸天中是不会现起的。彼等十二及入出息随念，这十三种于梵天中不现起。于无色有，除了四无色，别的不会现起。于人界中则一切都得现起。如是依地而抉择业处。

114 （8）“依执取”──依于见、触及闻而执取当知抉择。此中除了风遍，其余九遍及十不净的十九种，是由于见执取的──于（似相）前分先以眼见彼等之相而执取之义。身随念中的皮等五法（发毛爪齿皮）由于见、其余的（二十七法）由于闻而执取，如是身随念当由于见及闻而执取。入出息随念由于触，风遍由于见与触，其余的十八种由于闻而执取。其次（第四）舍梵住及四无色（的五种），对于初学者不宜执取；应取其余的三十五种。如是依执取而抉择业处。

（9）“依缘”──于此等业处中，除了空遍，其余九遍为无色定之缘。十遍亦为诸神通之缘。彼前三梵住为第四梵住之缘。下下的无色定为上上的无色定之缘。非想非非想处为灭尽定之缘。又一切（遍）为乐住与观及有的成就之缘。如是依缘而抉择业处。

（10）“依性行的顺适”──这里性行的顺适当知抉择。即对于贪行者以十不净及身随念的十一种业处为适合。瞋行者以四梵住及四色遍为适合。痴行者与寻行者以一入出息随念业处为适合。信行者以前六随念。觉行者以死念、止息随念、四界差别及食厌想四种。其余六遍与四无色则适于一切行者。又于诸遍之中，小所缘适于寻行者，而无量所缘适于痴行者。如是当知依性行的顺适而抉择业处。此等一切是根据正对治与极适当而说的。实无此等善法的修习而不镇伏于贪等或不利益于信等的。如[267]55《弥醯经》说：“应数数修习四种法：为除于贪当修不净，为除瞋恚当修于慈，为断于寻当修入出息念，为绝灭于我慢当修无常想。”[268]56《罗 115睺罗经》亦说：“罗睺罗，修习于慈的修习”等，依此为一人而说七业处[269]57；所以不宜只在文句上固执，应于在一切处求其真义。

以上的“执取于业处”即是业处论的抉择。对于“执取”一句的意义说明：即如瑜伽者“亲近教授业处的善友”那句所表现的；亲近善友，即1.献自己与佛世尊或阿阇梨及2.具足意乐具足胜解而请教业处。

此中：1.当如是供献自己于佛世尊说：“世尊！我今舍自身与你。”若不如是而舍者，住在边鄙的住处，一旦恐怖的所缘现前，则不可能阻止，而回至村落与俗人交杂，堕于邪求，陷于祸害了。对于自舍者，则纵有恐怖的所缘现前亦不起恐怖的。“贤者！你以前不是曾舍自身于佛陀了吗？”他作如是观察而生喜悦。譬如一人有一匹上等的迦舍迦的布，放在那里给老鼠或蚂蚁啮了，他便心生忧愁！假使他把此布施与无衣的比丘，在剪裁成一块一块的时候，他却见之而心生喜悦。如是应知同于此例，舍与阿阇梨，亦作此说：“尊者！我今把自身贡献与你”，如果不如是舍弃自身，则成为不能责备的、顽固的、不听劝告的，或不咨询阿阇梨随自己所欲要到那里就去那里，这样的人则阿阇梨不予以财施或法施，亦难学得奥秘的典籍。他既不得此二种施，于佛教中116 亦难得住立，不久将陷于破戒或在家的生活了。舍弃自身者，决 非不能呵责的，决非随意所行的，是顺从的，依照于阿阇梨而生活的。他则获得阿阇梨的财法二施，于佛教中得至于增进广大。犹如小乞食帝须长老的弟子一样。据说有三位比丘来亲近他，其中一人说：“尊者！如果你说为了你起见，跳百仞的悬崖我也努力为之。”第二位说：“尊者！如果你说为了你起见，将自身从脚跟起磨擦于石上，使全部成为残废，我亦努力为之。”第三位说：“如果你说为了你起见，停止出入息而至命终，我亦努力为之。”长老想：“此等比丘实为材器”，即为说业处。他们三人依他的教训都证得阿罗汉果。这是舍施自己的功德。所以说“舍施自身与佛世尊或阿阇梨”。

2.关于“具足意乐，具足胜解”，是说瑜伽者当以无贪等六种行相具足意乐。如是具足意乐得证三菩提（等正菩提，辟支菩提，声闻菩提）；所谓“有六种意乐菩萨而至菩提成熟：即无贪意乐诸菩萨而见于贪之过，无瞋意乐诸菩萨而见于瞋之过，无痴意乐诸菩萨而见于痴之过，出家意乐诸菩萨而见居家之过，远离意乐诸菩萨而见集众之过，出离诸菩萨而见一切有趣之过”。无论过去未来及现在的须陀洹，斯陀含，阿那含，漏尽者，辟支佛，等正觉者，他们都是依此等六种行相而各自得证胜位的。是故当知依此六种行相而具足意乐。其次当以胜解而具足胜解；即以117 定的胜解定的尊重定的趋向及涅槃的胜解涅槃的尊重涅槃的趋向之义。

如是具足意乐及胜解而请求教授业处的学人，如有他心智的阿阇梨，当此以智观察其心行而知其性行；余者则应以此等方法问知其性行：“什么是你的性行？你常常现行的是什么法？你以什么作意而觉安乐？你的心倾向于何种业处？”如是知道了，然后当适合其性行而对他说业处。在说的时候，当以三种方法来说：对于自然业处已有把握者，经一二次坐谈而试其所学，当即授以业处；对于住在近边的，则每次来问的剎那，都当对他说；如果希望学了之后便往他处去的，则应对他不宜过略或过详的说。譬如于地遍中，应说：四遍的过失，遍的作法，作（遍）者的修习法，二种相，二种定，七种适不适，十种安止善巧，精进的平等，安止的规定，当以此等九种行相而说。对于其余的业处亦当那样适当的说。彼等一切将于修习的规定中详细的说。

当阿阇梨说业处时，瑜伽者应当谛听而取于相。所谓“执取于相”即“此为前句，此为后句，此为义理，此为其意旨，此为譬喻”等的行相──忆持于心的意思。如是恭敬谛听执取于相者而得善学业处。唯有依彼（业处）而得成就胜位，实非他者。这是说明“执取”之义。

上面是对于：“亲近善友，适合于自己的性行，于四十业处之中执取何种的业处”等句一切行相的详细解释。

※为诸善人所喜悦而造的清净道论，于论定的修习中，成就第三品，定名为执取业处的解释。

第四 说地遍品

（五）解说

现在再来解说：“为修习于定，舍弃不适合的精舍，而住于适合的精舍”[270]1，这里是说若与教授业处的阿阇梨同住一寺，如果那里是安乐的，则应住其处而善净业处；假使那里不安，则应迁到一迦乌多[271]2或半由旬或一由旬以内的其它任何处所去住。因为这样，如果对于业处的任何一点发生了疑问或忘记了的时候，他可以早晨起来做完了寺内的义务之后，沿途乞食而行，饭食已竟，再往阿阇梨的住所，那一天可以亲近阿阇梨问清关于业处的问题，第二天早晨，拜别了阿阇梨，沿途照样乞食而行，这样，则不致于疲劳而能回到自己的住处。若在一由旬之内亦不得安适的住处，则于阿阇梨之处对于业处中一切困难之处都应解决清楚，再三熟思业处，虽然远一点，为了修定，亦宜舍离不适的精舍而至较远的适当的精舍去住。

（1）（不适于修定的精舍）什么名为“不适当”呢？即于十八过失中具备任何种类者。这是十八过失：大的，新的，古的，路旁的，有泉，有叶，有花，有果，为人渴仰处，近于城市，近于薪林，近田，有不和合者居住，近贸易场，近边疆，近国界，不妥当者，不得善友者。于此十八种过失中具有任何过失者，即 119名为不适当的精舍，而不宜住。何以故？

1.“大的精舍”，那里有很多不等意见者集合；彼等互相违背不作义务，如菩提树下的周围等亦不扫除，不预备饮水及用的水。在那里如果此比丘这样想：“我今当去附近村中行乞了”，当他拿了衣钵出寺之时，若见未作的义务，或水缸中无水，则此时应作此等义务及预备饮水等；若怠于义务而不作，则犯恶作（突吉罗）之罪；作之，则将错过时间。过时之村，所施的食物完了，能够得些什么？即在房内入禅之时，诸沙弥及年青比丘的喧声以及大众的作业，亦使其心散乱。如果一切义务都有人作，并无其它扰乱之事，像此等大寺则亦可住。

2.“新精舍”，有甚多新的工作，如不参加工作，则其它比丘会出怨言。如果别的比丘能作此说：“尊者自由行沙门法，我等当作一切新事”，这样的新精舍则亦可住。

3.“古寺”，有很多修理之事，甚至连自己的坐卧之处若不修理，别人亦出怨言。然从事修理又将间断业处。

4.在于大“路旁的”精舍，日夜有客僧来集，若于非时而来者，则须给以自己的床座，而自己当于树下或石上而住宿。翌日亦尔，则无业处的机会了。若无此等客僧搅扰者亦可住。

5.“泉”即石的井泉。为汲饮水，将有许多人集合在那里。又住在城市里为王家亲近的长老的弟子们，为了染衣到这里来，询问关于用具木槽（染衣之具）等，必须指示他们在某处某处。120 如是则常常忙碌了。

6.如果有各种“菜叶”的精舍，若在那里执取业处而于日间的住处打坐，则采菜的妇女走近采集菜叶及歌唱，以各样的声调而扰乱障碍于业处。

7.如有各种花丛而盛开诸“花”之寺，则那里亦同样的有害。

8.如有各种芒果、阎浮、巴纳萨[272]3等果实之寺，有希望采果者来求，不给他则彼等忿怒或以力取。又晚间在寺的中心经行之际，若见彼等如是而对他们说：“诸优婆塞！你们为什么这样？”则他们将存心怒骂，或扰乱他而使其不能安住于此。

9.如果在南山[273]4，象腹，支提山，结旦罗山[274]5等“为人所渴仰”的山窟精舍之中而住，则他们想：“这是阿罗汉！”如是敬重而欲往礼拜者自四方来集，使他不得安适。如果那里对他是觉得很适当的话，则白天当往他处，而夜间可在此住。

10.“近于城市”则有异样的所缘现行。即诸取水的婢女以水瓮相磨擦而行，（比丘）欲通过时亦不让道；又诸有权势者亦在寺中张其天幕而坐等。

11.“近于薪林”之处，那里有各种薪树和木材，诸采薪妇女亦如前面所说采野菜的妇女一样作诸不快之事。又人们想：“寺中有树，我等可以伐它造屋”，便来采伐。如在晚间从禅堂出来在寺中经行之时，看见他们说：“诸优婆塞！你们为什么这样做？”于是他们便任意恶骂，存心捣乱使其不能安住于此。

12.其次“近田”的精舍，四方都围着田，人们在寺中堆稻、打谷、晒干，并作其它甚多不适之事。又若有大财产的寺院，为寺院耕作的家属，阻止他人放牛，又不准他家应用灌溉的贮水池，于是人们取其谷穗而来示于寺僧说：“看吧！这是你们寺院农家 121所作的。”由于彼此的理由而诉讼，则须出入于国王或大臣的阁门。这种有大财产的寺院亦包摄于“近田”之内。

13.“有不和合者居住”的精舍，那里住着互相仇视不和的比丘，从事斗争，如果劝阻他们说：“尊者，不要这样做。”他们可能反而说道：“自从这个粪扫衣者来了之后，使我们堕落了！”

14.无论近水的“贸易场”或近陆的“贸易场”，那里通常有自船上或商队等来人说：“借一个地方”，“给我一点水”，“给我一点盐”等的种种扰乱不安之事。

15.“近边疆”的精舍，那里的人们对于佛法没有信仰。

16.“近国界”的精舍，则常有国王的畏惧，一边的国王想：“那里不服从我的命令”便攻击之；另一方的国王又想：“那里不服从我的命令”亦攻击之。在那里居住的比丘，有时在这个王所征服之处行走，有时又在那个王所征服之处行走。有时未免使人怀疑：“这是间谍”，令受意外的祸害。

17.“不妥当者”，即异性之色等的所缘聚集，或为非人栖止之所，都为不妥当的精舍。据说：

一位住在阿练若的长老，有一次，一位夜叉女站在他的草庵之门歌唱。他出来站在门口时，她却跑到经行处上面去歌唱。等长老来到经行处时，她又站到百仞的悬崖之上去歌唱，此时长老即回来。然而那女子亦急速追来[275]6对他说：“尊者，我曾经吃过像你这样的人不只是一个或两个了。”

18.“不得善友”的精舍，是说不可能获得善友──如阿阇梨或阿阇梨同等者、和尚或与和尚同等者的地方。不得善友是大过失。

于此等十八种过失中，具有任何种类的，当知便是不适当的精舍。在义疏中亦曾这样说：

大寺与新寺，

古寺及路旁，

有泉菜花果，

为人渴仰者，

122 近城与林田，

或住不和者，

近于贸易场，

或边疆国界，

不妥之住处，

不得善友者，

此等十八处，

智者知之已，

自应远离之，

如避险恶道。[276]7

（2）（住于适当的精舍）具备自行乞的乡村不过远不过近等五支的精舍，称为适当。即如世尊说：“而且，诸比丘，什么是具备五支的住所呢？ 在此，诸比丘，1.其住所（离乞食的村庄）不太远，也不太近，是适宜往返的；2.在白天不喧闹，而晚上少声响、少声音；3.少有虻、蚊、风吹、炎热（及）爬虫类的恼触；4.对于住在该住处者，容易获得衣服、饮食、坐卧具及病缘医品资具；5.在该住处住有多闻、通达阿含、持法、持律及持论母的长老比丘们，可以时常前往请教他们问题：‘尊者，这是如何？这是什么涵义？’而那些尊者们得以开显其隐蔽的，阐明其所不明了的，而且对于诸法中各种疑惑处得以除去疑惑。诸比丘，如此即是具备五支的住处。[277]”

这便是对于“为修习禅定舍离不适当的精舍而住于适当的精舍”一句的详细解释。

（六）“破除细障”

──住在适当的寺院中，对于细小障碍，亦得断除。即剪除长发及爪毛，补缀旧衣及洗染污秽的衣服。钵如生垢则应烧煮。以及清洁其床椅等。这是详述破除细障。

（七）（修习法）

兹释“不离一切修习法而修习”，今先详

述地遍亦得用以说明一切业处的。即如是断除细障的比丘，饭食

已竟，除去食后的昏睡（略事休息），安坐于寂静之处而取于人为的或自然的地相。即如古义疏中说：

（1）（地遍修习法）

“学习地遍者，取于人为的或自然的地相，其地须有限而非无限的，有际而非无际的，有周而非无周的，有边而非无边的，如米筛或米升那样大。彼即作善取，善忆持，善坚定于彼相。彼既作善取，善忆持，善坚定于彼相已，见于相之功德，作珍宝想，于心尊重。喜爱，集结其心于所缘之相：‘我今以此行道，诚将脱离老死’。于是彼离诸欲……具证初禅。”

（自然之地）若人于过去世曾于佛教中或于出家的仙人处而出家，曾于地遍中生起四种与五种禅，像这样具有宿世福因的人，则于自然之地──如耕地打谷场等处而得现起于相。犹如曼罗迦长老一样。

据说：尊者一天看见耕地，即现起与彼耕地一样大的相。他增长了彼相，得五种禅，依于此禅而建立毗钵舍那（观）证阿罗汉果。

1.（四遍过失）（人为之地）若无如是过去世的经验者，则不应违背于亲近阿阇梨时所学习的业处的规定，应该除去四遍的过失而作遍。即以青、黄、赤、白的混合为四遍的过失。是故不宜取青等之色的土，应以恒河（河之通名非专指印度之恒河）之泥及如黎明之色的土作遍。

124 2.（遍的作法）不应在寺院的中央为沙弥等行走之处作遍。当在寺院的边隅隐蔽之处，或山窟或茅庵中而作可移动的或固定的。

可移动的是在四根棒所组合的中间缚上一块布片或皮革、或席片，再用除去草根石子沙粒而善加揉捏了的泥涂到那上面，当作如前所说的筛和升那样大而圆形的。在其遍作（准备）之时，当放在地上观看。

固定的是先打诸桩于地中，然后以蔓草标织起来，作成莲蓬那样的圆形。

如果适合作遍的泥土不够，可于下面放一点别的泥，再于上面涂以极清净的黎明色的泥，当作一张手又四指的直径的圆形。这便是说关于米筛或米升那样大的。

“有限而非无限”等是依遍的划定而说的。如是依上面所说之量而划定后，若以木掌拍之，则会现起异样之色，故不宜取用，应以石掌磨之，作成鼓面一样的平坦。

3.（修习法）先将其处所扫除，然后去沐浴回来，在离遍的圆相（曼陀罗）二肘半以内之处，敷设一把高一张手又四指而有好垫子的椅子而坐。因为如果坐得过远则遍不显现，过近则知识其遍的过患之处。若坐得过高必须垂首而视，过低则未免膝痛。故依上述之法而坐。再依“欲味甚少”等句而观察诸欲之过，对于离欲及超越一切苦的方便出要（禅）而生希求，随念于佛法僧之德而生喜悦想：“此乃一切诸佛，辟支佛，声闻所实行的出要之道”，对此行道而生尊重想：“诚然以此行道，我将享受远离之乐”，发精进心，当开中庸之两眼取相修习。若眼睛张得太大

则未免疲劳，而且曼陀罗（圆相）过于明显，则其相不能现起。如果开得太小，而曼陀罗不明了，心亦昏沉，如是则相亦难现起。是故如见镜中的像，当开中庸的两眼而取于相修习。不要观察曼陀罗的色泽，亦勿于（地的）特相（坚硬）作意。但不离色而把依止（的地）与色作一起，更进而置心于（地的）假说法（概念）作意。于巴脱唯，摩希，墨地尼，婆弥，梵素昙，梵松达兰等地的诸名之中，好乐那一个，当即顺适而称念之。然而“巴脱唯”是比较普通之名，故当取其普通：“巴脱唯，巴脱唯（地、地）……”而修习。应当有时开眼而视，有时闭眼而置于心。直至取相未曾现起，则百度、千度，乃至更多，当以同样的方法修习。

4.（二种相）如是修习，直至闭眼而置于心，其相亦来现于心中犹如开眼之时相同，此时名为“取相”生起。

他的取相生起之后，则不必坐在彼处，可进入他自己的住处坐而修习。为了避免洗足等的麻烦，当如意预备他的一层底的鞋履及手杖。如果他的幼稚的定，因为什么不适合的原故而消逝了，当即穿鞋执其手杖，再去那里（遍的地方）而取其相回来，安坐修习，数数专注思维。如是修习，诸盖次第镇伏，止息烦恼，以近行定等持于心，则“似相”[278]9生起。

前面的“取相”和这里的“似相”的差别如次：即于取相中得知遍的过失（如指印等）而似相则摧破取相而出，犹如从袋子126 里面取出明镜，如洗得很干净的贝壳，如出云翳的满月，如在乌云面前的鹤，显现得极其清净，实百倍千倍于（取相）。那似相无色亦无形，如果有色有形，则为眼所识，粗而触发于（生住灭或无常苦无我）三相。似相实不如是，只是一位得定者所显现的行相，是从想而生的。自从似相生起之后，即镇伏他的诸盖及止息其烦恼，以近行定而等持其心。

5.（二种定）二种定即近行定与安止定[279]10。以二种行相等持于心：于近行地或于获得地。这里“于近行地”则以舍断诸盖而等持于心，“于获得地”（安止地）则以诸支[280]11现前（而等持于心）。这二种定有如下的种种作用：于近行定，诸支是不强固的，因为诸支未生强力之故。譬如幼孩，引他站立而屡屡跌倒在地，如是于近行生起时，他的心有时以相为所缘有时堕于有分[281]12。于安止定则诸支强固，因为有强力之故。譬如有力之人，从坐而起，可以整天的站立，如安止定生起之时，则他的心一时断绝有分，整夜整日亦可持续，因以善的速行[282]13次第（相续）作用。

6.（七种适不适）与近行定共同生起的似相，他的生起是很困难的。若能于同一跏趺坐禅之时而增长（似）相得达于安止定，是很好的；如不可能，则他应以不放逸而护其相，犹如保护怀有转轮王的母胎相似。即如这样的说：

对于似相的守护者

是不会退失已得（的近行定）的，

若不这样的守护，

则失去他的所得。

这是守护的方法： 127

住所、行境与谈话，

人及食物并时节，

以及威仪有七种，

应避此等不适者。

应用适当的七种，

这样的行道者，不久便得安止定。

（1）“住所”──若住在那里未得生起之相而不生起，或已生起而又亡失，未得显现之念而不显现，未得等持之心而不等持，这些是不适的。如在那里相能生起而得坚固，念能显现，以及心得等持之处，则为适当住所；犹如住在龙山[283]14而精勤的帝须长老的住所一样。所以在一座有很多房间的寺院，每一住所先住三天，如果能使其心专一的住处，当在那里住。适当的住所，如铜鍱洲（即锡兰岛）的小龙洞，住在那里而取业处的，便有五百比丘证得阿罗汉果；曾在别处获得须陀洹等圣地，更在那里证得阿罗汉的实在无数。其它如结但罗山精舍也是一样。

（2）“行境”为行乞的村落，从他的住处往北或往南都不过远，仅一俱卢舍半[284]15，容易获得足够所施的食物之处为适当；相反者为不适当。

（3）“谈话”──属于三十二种无用的谈论[285]16的为不适；因为会使他的似相消逝了的。若依十论事[286]17而谈者为适当，但亦应该适度而说。

（4）“人”──不作无用谈论之人，具足戒等之德者，因他能使未得等持之心而得等持，或已得等持之心而得坚固，这是适当的。多事身体及作无用谈论之人为不适当。他实如以泥水放到清水之中而使其污浊，亦如住在俱多山的少年比丘失去他的三摩钵地一样，对于相则不必说了。

128 （5）“食物”──有人以甘的为适合，有的以酸的为适合。

（6）“时节”──有人适于冷，有的适于热。所以对于食物或时节的受用以安适为主，若能使未得等持之心而得等持，已得等持之心更得坚固，这样的食物和时节为适当，余者为不适当。

（7）“四威仪”──有些人以经行为适合，或者以卧、立、坐等的任何一种为适合。所以亦如住处一样，他应先以三天的试验，如果那一种威仪能使未得等持之心而得等持，已得等持之心而更得坚固的为适当，余者为不适。

这七种不适当的应该弃去，而受用其适当者，若能这样行道，常常受用于相之人，则不久之后，便可获得安止定。

7.（十种安止善巧）[287]18如果这样行道的人依然不得安止定，则他应该成就一种安止善巧。这便是他的方法──当以十种行相而求安止善巧：（1）令事物清净[288]19，（2）使诸根平等而行道，（3）于相善巧，（4）当策励于心之时，即策励于心，（5）当抑制于心之时，即抑制于心，（6）当喜悦于心之时，即喜悦于心，（7）当舍心之时，即舍于心，（8）远离无等持的人，（9）亲近等持的人，（10）倾心于彼（等持）。

（1）“令事物清净”──便是使内外的事物清净。如果他的发、爪、毛长了，或者身涂汗垢之时，则于内身的事物不清洁不干净。假使他的衣服破旧肮脏，充满臭气，或者住处污秽的时候，则外界的事物不清洁不干净。如果内外的事物不清洁时，则于生 129起的诸心与心所中的智也不清净；正如依于不清净的灯盏灯芯和油而生起的灯焰之光的不净相似。若以不净的智而思惟于诸行，则诸行也不明了的，勤行于业处之人，其业处也不增进广大的。然而如果内外的事物清洁，则于所生起的诸心心所中的智亦清洁干净；犹如依于极清净的灯盏灯芯和油而生起的灯焰之光的清净相似。若以极净的智思惟诸行，则对诸行很明了，勤行于业处之人，其业处也得增进广大的。

（2）“使诸根平等而行道”[289]20，是说使信等诸根的力量平均。如果他的信根力强，别的力弱，则对于精进根的策励作用，念根的专注作用，定根的不散乱作用，慧根的知见作用便不可能实行。所以由于观察诸法自性或作意之时而生起了强信，便应以不作意而舍弃了它，跋迦离长老的故事可以为例[290]21。

若仅有精进根力强，则信根的胜解作用以及其它的各种作用不能实行。所以应以轻安等的修习而舍弃了它。这里亦可以苏纳长老的故事为例[291]22。如是在别的诸根中，若对一根太强，当知他根的作用便不行了。这里特别的要赞叹信与慧及定与精进的平等。假使只有信强而慧弱，则成为迷信，而信于不当信之事；若慧强而信弱，则未免倾向于奸邪，犹如从毒药而引生的难治的病相似；以两者均等，才能信其当信之事。若定强而精进弱，则倾向于定130 的怠惰，而怠惰增长；若精进强而定弱，则倾向于精进的掉举，故掉举增长。唯有定与精进相应，才不得陷于怠惰；精进与定相应，才不得陷于掉举。所以应使两者均等；以两者的均等可得安止定。然而对于修定业之人，信力强亦适合，如果信赖彼可证得安止定。于定慧中，对于修定业者一境性强亦可，如是他可证得安止定；对于修观业者，慧力强亦可，如是他可获得通达（无常、苦、无我）相。如果定慧两者均等则可获得安止定。唯念力强，对于一切都可以。因为以念可以保护由于信、精进、慧的倾向于掉举而陷于掉举及由于定的倾向于怠惰而陷于怠惰的心。所以念是好像合于一切菜味的盐和香料相似；亦如综理一切事物的大臣处理一切政务相似，可以希求一切的。故义疏说：“世尊说，念能应用于一切处，何以故？心常以念为依止，以念守护其现状，以及无念则不能策励抑制于心。”

（3）“于相善巧”[292]23（有三种），即是地遍等的心一境性的相未能成就者使其成就善巧，已成就于相的修习善巧，已得修习于相的守护善巧。这便是于相善巧的意义。

（4）什么是“当策励于心之时即策励于心”[293]24呢？由于他极缓的精进等而心昏沉之时，他便不应修习轻安等三觉支，而应修习择法等三觉支。即如世尊说：[294]25

“诸比丘，譬如有人，想用小火来燃烧，他在那小火上面放些湿的草，湿的牛粪，湿的柴，用水气来吹，又放上一些尘土，诸比丘，你们以为那人可以在这小火上燃烧吗？”“实在不可能的， 131世尊。”“诸比丘，正如这样，心昏沉时，修习轻安觉支是不合时的，修习定觉支是不合时的，修习舍觉支是不合时的。何以故？诸比丘，心昏沉时，以此等法是很难现起的。诸比丘，若心昏沉之时，修习择法觉支是合时的，修习精进觉支是合时的，修习喜觉支是合时的。何以故？诸比丘，心昏沉时，以此等法是容易现起的。诸比丘，譬如有人，想用小火来燃烧，他在那小火上放了些很干燥的草，牛粪，柴，以口吹风，又不放上尘土，诸比丘，你们以为此人能以小火燃烧吗？”“是的，世尊。”

这里当依（择法觉支等）各自（所得）的原因，而知择法觉支等的修习即如这样说：[295]26

“诸比丘，有善不善法，有罪无罪法，劣法与胜法，黑白分法。常常于此等法如理作意，这便是使未生的择法觉支生起的原因，或为已生的择法觉支令其增长、广大、修习而至于圆满。”

“诸比丘，又有发勤界，出离界，勇猛界，常常于此等法如理作意，这便是使未生的精进觉支生起的原因，或为已生的精进觉支令其增长、广大、修习而至于圆满。”

“诸比丘，又有喜觉支的生起法。常于此法如理作意，这便是使未生的喜觉支生起的原因，或为已生的喜觉支令其增长、广大、修习而至于圆满。”

132 在前面的引文中，若由于通达其自性（特殊相）和（三种）共相而起作意，即名为“于善等如理作意”。由于发勤等的生起而起作意，即名为“于发勤界等如理作意”。那里的“发勤界”是说精进的开始。“出离界”是出离于懒惰而比发勤界更强了。“勇猛界”是步步向胜处迈进而比出离界更强的意思。又“喜觉支的生起法”实即是喜的名称，亦即于它的生起而作意，名为“如理作意”。

（择法觉支生起的七缘）其次又有七法为择法觉支的生起：（一）多询问，（二）清洁事物，（三）诸根平等而行道，（四）远离恶慧的人，（五）亲近有慧的人，（六）观察深智的所行境界[296]27，（七）专注于彼（慧或择法觉支）。

（精进觉支生起的十一缘）有十一法为精进觉支的生起：（一）观察恶趣等的怖畏；（二）见于依精进而得证世间出世间的殊胜功德；（三）如是观察道路：我当依于佛、辟支佛、大声闻所行的道路而行，并且那是不可能以懒惰去行的；（四）受人饮食的供养当思布施之人以此而得大福果；（五）应这样观察大师（佛）的伟大：我师是勤精进的赞叹者，同时他的教理是不可否认的，并且对于我们有很多利益，只有以恭敬的行道而为恭敬，实无有他；（六）应这样观察其遗产的伟大：应领受我们的正法的大遗产──这也不是懒惰所能领受的；（七）以光明想而作意，变换威仪及露地住而习行等，除去其昏沉和睡眠；（八）远离懒惰之人；（九）亲近勤于精进的人；（十）观察四正勤；（十一）专注于精进觉支。

（喜觉支生起的十一缘）有十一法为喜觉支的生起：（一）佛随念，（二）法随念，（三）僧随念，（四）戒随念，（五）舍 随念，（六）天随念，（七）止息随念，（八）远离粗恶的人， 133（九）亲近慈爱的人，（十）观察于信乐的经典，（十一）专注于喜觉支。

于此等行相及此等诸法的生起，名为择法觉支等的修习。这便是“当策励于心之时即策励于心”。

（5）什么是“当抑制于心之时即抑制于心”[297]28？由于他的过度精进等而心生掉举之时，则应不修择法觉支等三种，而修习于轻安觉支等三种。即如世尊这样说：[298]29“诸比丘，譬如有人，想消灭大火聚，他于大火之上放些干草……乃至不撒尘土，诸比丘，你们以为那人能够消灭大火聚吗？”“不可能的，世尊。”“诸比丘，正如这样，当他的心掉举之时，修习择法觉支是不合时的，修习精进觉支……喜觉支是不合时的。何以故？诸比丘，掉举之心，用此等法来止息它是非常困难的。诸比丘，心若掉举之时，修习轻安觉支是合时的，修习定觉支是合时的，修习舍觉支是合时的。何以故？诸比丘，掉举之心，用此等法来止息它是很容易的，诸比丘，譬如有人，要消灭大火聚，他在那上面放了湿的草……撒上了尘土；诸比丘，你们以为那人能够消灭大火聚吗？”“是的，世尊。”

在那里亦应知道，依于各自所得的原因，修习轻安觉支等。即如世尊这样说：[299]30

134 “诸比丘，有身轻安，有心轻安，若能于此常常如理作意，这便是使未生的轻安觉支生起的原因，或者为已生的轻安觉支而令增长、广大、修习而至于圆满。”

“诸比丘，有奢摩他（止）相，有不乱相。若能于此常常如理作意，这便是使未生的定觉支生起的原因，或者为已生的定觉支而令增长、广大、修习而至于圆满。”

“诸比丘，有舍觉支的生起法。常于此法如理作意，这便是使未生的舍觉支而生起的原因，或者为已生的舍觉支而令增长、广大、修习而至于圆满。”

在上面的引文中于此三句（轻安，定，舍“如理作意”），即于它们（轻安等）的生起而作意，便是观察他以前曾经生起的轻安等的行相。“奢摩他相”和奢摩他是个同义语。“不乱相”即不散乱的意思。

（轻安觉支生起的七缘）其次有七法为轻安觉支的生起：（一）受用殊胜的食物，（二）受用安乐的气候，（三）受用安乐的威仪，（四）用中庸的加行，（五）远离暴恶的人，（六）亲近于身轻安的人，（七）专注于轻安觉支。

（定觉支生起的十一缘）有十一法为定觉支的生起（一）清洁事物，（二）于相善巧，（三）诸根平等而行道，（四）适时抑制于心，（五）适时策励于心，（六）用信和悚惧使无兴趣之心而生喜悦，（七）对于正行而不干涉，（八）远离于无定之人，（九）亲近有定的人，（十）观察禅与解脱，（十一）专注于定觉支。

（舍觉支生起的五缘）有五法为舍觉支的生起：（一）中庸的对待有情，（二）中庸的对于诸行，（三）远离对于有情和诸行爱着的人，（四）亲近对于有情和诸行中庸的人，（五）专注于舍觉支。

若以此等行相于此等诸法而得生起者，名为轻安觉支等的修

习。这便是“当抑制于心之时即抑制于心”。

（6）什么是“当喜悦于心之时即喜悦于心”[300]31呢？由于他的慧的加行太弱或者由于未证止的乐而心无乐趣，他此时便当以观察八种悚惧之事而警觉之。八种悚惧之事，便是生、老、病、死四种，以及恶趣之苦第五，由于过去的轮回苦，未来的轮回苦及由于现在的求食之苦。（心生悚惧之后）以佛法僧的随念而生起他的信乐。这样便是“当喜悦于心之时即喜悦于心”。

（7）什么是“当舍心之时即舍于心”[301]32呢？当他这样的行道，他的不昏沉，不掉举，非无乐趣，对于所缘的功用均等，行于奢摩他（止）的道路，此时则不必作策励抑制及令喜悦的努力。犹如马夫对于平均进行的马一样。这便是“当舍心之时即舍于心”的意思。

（8）“远离无等持的人”──即远舍于不曾增进出离之道，操作甚多事务而散乱于心的人。

（9）“亲近等持的人”──即时时亲近行于出离之道而得于定的人。

(10)“倾心于彼”──即倾心于定，尊重于定，趋于定，向于定，赴于定的意思。

这便是十种安止善巧成就。

8.（精进平等）

能像这样──

安止善巧的成就者，

得相的时候，

安止定生起。

如果这样行道的人，

而安止定却不生起，

贤者亦宜精进，

不应放弃瑜伽。

136 放弃了精进的人，

即获得一些些──

殊胜的境地

亦无此理。

是故贤者──

观察心作的行相，

以平等的精进，

数数而努力。

贤者须策励──

少少消沉意，

遮止于心的过于勤劳，

使其继续平等而努力。

譬如为人赞叹的蜜蜂等，

对于花粉、荷叶、蛛丝、帆船和油筒的行动；

中庸的努力者意向于相而行道，

从昏沉、掉举一切的解脱。

对于后面这个颂意的解释：

譬如过于伶俐的蜜蜂，知道了某树的花开得正盛之时，便很迅速的飞去，结果超过了那树，等到再飞回来而到达那里的时候，则花粉已经完了。另一种不伶俐的蜜蜂，迟缓的飞去，到达之后，花粉也完了。然而伶俐的蜜蜂，以中庸的速度飞去，很容易地到达了花聚，遂其所欲采取花粉而酿蜜，并得尝于蜜味。

又如外科医生的弟子们，置荷叶于水盘中，实习其开刀的工作，一个过于伶俐的，急速下刀，结果使荷叶破裂为二片或者沉下水里。另一个不伶俐的，惟恐荷叶破裂了或落到水里，于是用刀去触一触也不可能。然而伶俐者，用中庸的作法下刀荷叶而显示他的技巧，于是实际的工作于各处获得利益。

又如一国王宣布：“如果有人能够拿来四寻长的蛛丝，当给以四千金”。于是一位太伶俐了的人，急速的把蛛丝牵引而来，结果这里那里的断绝了。另一位不伶俐的，惟恐蛛丝断了，则用手去一触亦不可能。然而伶俐之人用不急不缓的适中手法，以一端卷于杖上，拿到国王处，获得了奖赏。

又如过于伶俐了的船长，在大风时，扬其满帆，竟被飘至异 137境去了。另一位不伶俐的，在微风时，亦下其帆，则他的船永久停滞在那里。然而伶俐者，在微风时扬满帆，大风时扬半帆，随其所欲到达了目的地。

又如老师对他的弟子们说：“谁能灌油筒中，不散于外者，当得赏品。”一位过于伶俐而贪赏品的，急速灌油，而散于外。另一位不伶俐的，惟恐散于外，连去灌注也不可能。然而伶俐者，以平正的手法，巧妙地注入油筒，得到了赏品。

正如这样，一个比丘，相的生起时，想道：“我今将迅速到达安止定”，便作勇猛精进，因为他的心过于精勤，反而陷于掉举，不能得入安止定。另一位见到了过于精进者的过失之后想道：“现在我何必求安止定呢？”便舍弃精进，他的心过于昏沉，自精进而陷于懒惰，他也是不能证安止定的。如果他甚至少少有一点昏沉和掉举之心，亦须脱离其昏沉和掉举的状态，以中庸的努力，趋向于相，他便得证安止定。应该像那样的修习。这便是关于此颂所说的意义：

譬如为人赞叹的蜜蜂等，

对于花粉、荷叶、蛛丝、帆船和油筒的行动；

中庸的努力者意向于相而行道，

从昏沉、掉举一切的解脱。

9.（安止定的规定）他这样的意向于相而行道：他想“我今将成安止定了”，便间断了有分心，以念于“地、地”的勤修，以同样的地遍为所缘，而生起意门转向心。此后对于同样的所缘境上，速行了四或五的速行心。在那些速行心的最后的一念为色界心；余者都是欲界的，但有较强于自然心的寻、伺、喜、乐、心一境性的。又为安止的准备工作故亦名为遍作，[302]33譬如乡村等138 的附近称为近村或近城，正如这样的近于安止或行近于安止，故亦称为近行[303]34；又以前是随顺于遍作，以后则随顺于安止，故亦名为随顺。这里的（三或四的欲界心中的）最后的一个，因为征服了小种姓（欲界的）而修习于大种姓（色界的），故又名为种姓[304]35。再叙述其不重复的（即不兼备众名，而一念假定一名的）：此中，第一为预作，第二为近行，第三为随顺，第四为种姓。或以第一为近行，第二为随顺，第三为种姓，第四或第五为安止心。即于第四或第五而入安止。这是依于速行的四心或五心的速通达与迟通达[305]36而言。此后则速行谢落，再成为有分的时间了。

阿毗达摩师（论师）乔达答长老说：“前前诸善法为后后诸善法的习行缘[306]37，依据此种经[307]38中的习行缘来说，则后后诸善法的力量更强，所以在第六与第七的速行心也得有安止定的。”然而在义疏中却排斥他说：“这是长老一己的意见。”

其实只在第四和第五成安止定，此后的速行便成谢落了，因为他已近于有分之故。如果深思此说，实在无可否认。譬如有人奔向于峭壁，虽欲站住于峭壁之端，也不可能立止他的脚跟，必堕于悬崖了，如是在第六或第七的速行心，因近于有分，不可能成安止定。是故当知只有在第四或第五的速行心成为安止定。

其次，此安止定仅一剎那心而已。因为时间之长短限制，有七处不同：即于最初的安止，世间的神通，四道，道以后的果，色无色有的有分禅（无想定及灭尽定）[308]39，为灭尽定之缘的非有想非无想处，以及出灭尽定者所证的果定。此中道以后的果是不会有三剎那心以上的。为灭尽定之缘的非有想非无想处是不会有 139二剎那心以上的。于色、无色界的有分（无想定及灭尽定）是没有限量的。其余诸处都只有一剎那心而已。在安止定仅一剎那之后，便落于有分了。自此又为观察于禅的转向心而断绝了有分以后便成为禅的观察。

（四种禅的修习法）1.（初禅）此上的修行者，唯有“已离诸欲，离诸不善法，有寻有伺，离生喜乐，初禅具足住”[309]40，如是他已证得舍离五支，具备五支，具三种善，成就十相的地遍的初禅。

（初禅的舍断支）那里的“已离诸欲”是说已经离欲，无欲及舍弃诸欲。那“已”字，是决定之义。因这决定义，说明初禅与诸欲的相对立。虽然得初禅时，诸欲可能不存在（二者不同时，似乎不能说相对立）但初禅之获证，只有从断除诸欲而来（故二者仍可说是相对立）。当这样地“已离诸欲”，要如何去证明决定义呢？答道：如像黑暗之处，决定无灯光；这样诸欲现前则初禅决定不生起，因为诸欲与禅实为对立故。又如舍离此岸才能得达彼岸；只有已舍诸欲才能得证初禅。是故为决定之义。

或者有人要问：“为什么那个（已字）只放在前句，而不放在后句？难道不离诸不善法亦能初禅具足住吗？”不应作如是想。因离诸欲，故于前句说。因为此禅是超越于欲界及对治于贪欲而140 出离诸欲的；即所谓：“诸欲的出离谓出离”[310]41。对于后句正如 “诸比丘，唯此为第一沙门，此为第二沙门”[311]42，此“唯”字亦可应用于后句。然而不离诸欲外而称为诸盖的不善法，而禅那具足住也是不可能的；所以对于这两句亦可作“已离诸欲，已离诸不善法”来解说。又这两句中的“离”字，虽然可以用来包摄于彼分离等[312]43和心离等[313]44的一切“离”，但这里是指身离、心离、镇伏离三种。

（身离）关于“[314]*1欲”的一句，《义释》中说[315]45：“什么是事欲，即可爱之色”等，是说事欲；于《义释》及《分别论》说：[316]46“欲欲、贪欲，欲贪欲、思惟欲、贪欲、思惟贪欲，此等名为欲”。这是说烦恼欲，包摄此等一切欲。像这样说：“已离诸欲”于事欲之义亦甚为适当，那就是说“身离”。

（心离）“离诸不善法”，是离烦恼欲或离一切不善的意思，这便是说“心离”。

（身离==事欲离，心离==烦恼欲离）前句的离诸事欲是说明欲乐的舍离，第二句离诸烦恼欲是说明取着出离之乐。如是事欲和烦恼欲的舍离二句，当知亦可以第一句为杂染之事的舍断，以第二句为杂染的舍断，第一句为贪性之因的舍离，第二句为愚性之因的舍离，第一句为不杀等的加行清净，第二句为意乐净化的说明。

（镇伏离==烦恼欲离）先依此等说法，“诸欲”是就诸欲中的事欲方面说的。次就烦恼欲方面说，欲与贪等这样各种不同的欲欲都是欲的意思。虽然那欲是属于不善方面的，但依《分别论》 141中说[317]47：“什么是欲？即欲、欲”等因为是禅的反对者，所以一一分别而说。或者因离于烦恼欲故说前句，因离于不善故说后句。

又因为有种种欲，所以不说单数的欲，而说多数的“诸欲”，虽然其它诸法亦存于不善性，但依照《分别论》中[318]48，“什么是不善？即欲欲（瞋恚、昏沉睡眠、掉举恶作、疑）”等的说法，乃表示以五盖为禅支所对治的，故说五盖为不善。因为五盖是禅支的反对者，所以说只有禅支是他们（五盖）的对治者、破坏者及杀灭者。即如《彼多迦》中说：[319]49“三昧对治欲欲，喜对治瞋恚，寻对治昏沉睡眠，乐对治掉举恶作，伺对治疑。”

如是这里的“已离诸欲”是说欲欲的镇伏离，“离诸不善法”一句是说五盖的镇伏离。但为避免重复，则第一句是欲欲（盖）的镇伏离，第二句是其余四盖的镇伏离；又第一是三种不善根中对五种欲境[320]50的贪的镇伏离，第二是对诸九恼事[321]51等境的瞋和痴的镇伏离。或者就暴流等诸法说：第一句为欲流、欲轭、欲漏、欲取、贪身系、欲贪结的镇伏离，第二句为其余的暴流、轭、漏、取、系、结的镇伏离。又第一句为爱及与爱相应诸法的镇伏离，第二句为无明及与无明相应诸法的镇伏离；亦可以说第一句是与贪相应的八心生起的镇伏离，第二句是其余四不善心[322]52生起的镇伏离。

这便是对“已离诸欲与离诸不善法”的意义的解释。

（初禅的相应支）上面已示初禅的舍断支，现在再示初禅的相应支，即说那里的“有寻有伺”等。

142 （寻）[323]53寻是寻求，即思考的意思。以专注其心于所缘为相。

令心接触、击触于所缘为味（作用）；盖指瑜伽行者以寻接触，以寻击触于所缘而言。引导其心于所缘为现起（现状）。

（伺）[324]54伺是伺察，即深深考察的意思。以数数思维于所缘为相。与俱生法随行于所缘为味。令心继续（于所缘）为现起。

（寻与伺的区别）虽然寻与伺没有什么分离的，然以粗义与先行义，犹如击钟，最初置心于境为寻。以细义与数数思维性，犹如钟的余韵，令心继续为伺。

这里有振动的为寻，即心的初生之时的颤动状态，如欲起飞于空中的鸟的振翼，又如蜜蜂的心为香气所引向下降于莲花相似。恬静的状态为伺，即心的不很颤动的状态，犹如上飞空中的鸟的伸展两翼，又如向下降于莲花的蜜蜂蹒跚于莲花上相似。

在《二法集义疏》[325]55中说：“犹如在空中飞行的大鸟，用两翼取风而后使其两翼平静而行，以专心行于所缘境中为寻（专注一境）。如鸟为了取风而动牠的两翼而行，用心继续思惟为伺”。这对所缘的继续作用而说是适当的。至于这两种的差异在初禅和二禅之中当可明了。

又如生锈的铜器，用一只手来坚持它，用另一只手拿粉油和毛刷来摩擦它，“寻”如坚持的手，“伺”如摩擦的手。亦如陶工以击旋轮而作器皿，“寻”如压紧的手，“伺”如旋转于这里 143那里的手。又如（用圆规）画圆圈者，专注的寻犹如（圆规）止住在中间的尖端，继续思惟的伺犹如旋转于外面的尖端。

犹如有花和果同时存在的树一样，与寻及伺同时存在的禅，故说有寻有伺。《分别论》中[326]56所说的“具有此寻与此伺”等，是依于人而设教的，当知这里的意义也和那里同样。

“离生”[327]57──离去为离，即离去五盖的意思。或以脱离为离，脱离了五盖与禅相应法聚之义，从脱离而生或于脱离五盖之时而生，故名离生。

“喜乐”，欢喜为“喜”[328]58。彼以喜爱为相。身心喜悦为味，或充满喜悦为味。雀跃为现起。喜有五种：小喜、剎那喜、继起喜、踊跃喜、遍满喜。[329]59

这里的“小喜”只能使身上的毫毛竖立。“剎那喜”犹如电光剎那剎那而起。“继起喜”犹如海岸的波浪，于身上数数现起而消逝。“踊跃喜”是很强的，踊跃其身，可能到达跃入空中的程度。

即如住在波奈跋利迦的大帝须长老，在一个月圆日的晚上，走到塔庙的庭院中，望见月光，向着大塔寺那方面想道：“这时候，实为四众（比丘、比丘尼、优婆塞、优婆夷）礼拜大塔庙的时候”，因见于自然的所缘，对于佛陀所缘而起踊跃喜，犹如击美丽的球于石灰等所作的地上，跃入空中，到达大塔庙的庭院而站立在那里。

又如在结利根达迦精舍附近的跋多迦罗迦村中的一位良家的女子，由于现起强力的佛陀所缘，跃入空中。据说：那女子的父144 母，一天晚上要到寺院去闻法，对她说：“女儿啊！你已怀妊，这时候是不能出去的，我们前去闻法，替你祝福吧。”她虽然想去，但不能拒绝双亲的话，留在家里，独立于庭前，在月色之下，远望结利根达迦精舍内耸立于空中的塔尖，看见供养于塔的油灯，四众以花香供养及右绕于塔，并且听见比丘僧的念诵之声。于是那女想道：“那些去到塔寺的人，在这样的塔园中步行，获得听闻这样的妙法，是何等幸福！”于是她望见那（灯光庄严）犹如真珠所聚的塔寺而生起了踊跃喜。她便跃入空中，在她的父母到达之前，即从空中降落于塔园中，礼拜塔庙已站在那里听法。她的父母到了之后问道：“女儿啊！你从什么路来的？”她说：“是从空中来的，不是从路上来的。”“女儿啊！诸漏尽者才能游行空中，你是怎么来的呢？”她说：“我站在月色之下，望见塔庙，生起佛陀所缘强力的喜，不知道自己是站的还是坐的，由取于彼相，便跃入空中而降落在塔园之中了。”所以说踊跃喜可得到达跃入空中的程度。

“遍满喜”生起之时，展至全身，犹如吹胀了的气泡，亦如给水流冲入的山窟似的充满。

如果五种喜到了成熟之时，则身轻安及心轻安二种轻安成就。轻安到了成熟之时，则身心二种乐成就。乐成熟时，则剎那定，近行定，安止定三种三摩地成就。于此五种喜中，安止定的根本增长而与定相应者为遍满喜。当知在这里说的“喜”即遍满喜的意思。

（乐）可乐的为乐[330]60即善能吞没或掘除身心的苦恼为乐。彼 145以愉悦为相。诸相应法的增长为味（作用）。助益诸相应法为现起（现状）。

（喜与乐的差别）虽然喜与乐两种是不相离的，但是对于乐的所缘而获得满足为喜，去享受获得了的滋味为乐。有喜必有乐；有乐不必有喜。喜为行蕴所摄，乐为受蕴所摄。犹如在沙漠中困疲了的人，见闻于林水之时为喜；进入林荫之中受用于水之时为乐。于某时为喜某时为乐，当知如是清楚的辨说。

这是禅的喜和禅的乐或于此禅中有喜乐，故名为此禅的喜乐。或以喜与乐为喜乐，犹如法与律而称法律，此禅的离生喜乐，或于此禅中的故言离生喜乐。如禅一样，喜乐亦由离而生。而初禅有此喜乐，故仅说一句“离生喜乐”即可。依《分别论》中说[331]61：“此乐与此喜俱”等当知也是同样的意义。

“初禅”将在以后解说。

“具足”是说行近与证得之义；或者具足是成就之义。在《分别论》中说[332]62：“具足……是初禅的得、获得、达、到达、触作证，具足”，当知即是此义。

“住”即如前面所说的具有禅那者，以适当的威仪而住，成就自身的动作、行动、护持、生活、生计、行为、住。即《分别论》146 中说[333]63：“住是动作、行动、护持、生活、生计、行为、住，故言为住。”

（舍离五支、具备五支）其次说“舍离五支，具备五支”。此中由于舍断爱欲、瞋恚、昏沉睡眠、掉举恶作、疑等五盖，当知为“舍离五支”。如果未能舍断此等，则禅那不得生起，故说此等为禅的舍断支。虽在得禅的剎那，其它的不善法亦应舍断，但此等法是禅的特别障碍。即因爱欲贪着于种种境而心不能等持于一境，或者心为爱欲所征服而不能舍断欲界而行道。由于瞋恚冲击于所缘而心不能无障碍。为昏沉睡眠所征服则心不适于作业。为掉举恶作所征服则心不宁静而散乱。为疑所害，则不能行道而证于禅。因此等为特殊的禅障，故说舍断支。

其次寻令心专注所缘，而伺继续思惟，由于寻伺心不散乱而成就加行，由于加行的成就而生喜的喜悦以及乐的增长。由于这些专注，继续，喜悦，增长的助益一境性，则使与其它的相应法俱的此心，得于同一所缘中保持平等正直。是故当知寻、伺、喜、乐、心一境性的五支生起，名为五支具备。当此五支生起之时，即名为禅的生起，所以说此等五支是他的五具备支。是故此等具备支不可指为其它的禅。譬如仅限于支为名的四支军[334]64，五支乐[335]65，八支道等，如是当知亦仅限于此等支而名为五支或五支具备。 147

这五支虽在近行的剎那也有──因五支在近行比自然心强，但初禅安止定（的五支）比近行更强，所以能得色界相。即于安止定，由于寻的生起，以极清净的行相而专注其心于所缘，伺的生起而继续思惟，喜乐的生起而遍满全身，故言“他的离生喜乐是没有不充满全身的”[336]66。心一境性的生起而善触于所缘，犹如上面的盖置于下面的匣相似，这就是安止定的五支和其它近行等五支的不同处。

这里的心一境性虽未在“有寻有伺”的句子里提及，但在《分别论》中说[337]67：“初禅是寻伺喜乐心一境性”，如是说心一境性为初禅支。这为世尊自己所简略了的意义，而他又在《分别论》中说明。

（三种善与十相成就）其次在“三种善与十相成就”的句子中，即初、中、后为三种善，如是须知由三种善而有十相成就。

如圣典中说[338]68：（三种善）初禅的行道清净为初，舍的随增为中，喜悦为后。

（十相成就）“初禅的行道清净为初”，这初相有几种？初相有三种：（1）心从结缚而得清净；（2）心清净故得于中奢摩他相而行道；（3）由于行道而心得跳入初禅。像这样的心从结缚而得清净，心清净故得于中奢摩他相而行道，由于行道而心得跳入初禅，是初禅的行道清净为初──此等为初三相，故说此为初禅初善的三相成就。

148 “初禅的舍随增为中”，中相有几种？中相有三：即（1）清净心舍置；（2）奢摩他行道心舍置；（3）一性之显现心舍置。像这样的清净心舍置、奢摩他行道心舍置，一性之显现心舍置，是初禅的舍随增为中──此等为中三相。故说，此为初禅中喜（善）的三相成就。

“初禅的喜悦为后”，后相有几种？后相有四：（1）以初禅所生诸法互不驾凌义为喜悦；（2）以诸根一味（作用）义为喜悦；（3）以适当的精进乘义为喜悦；（4）以数数习行义为喜悦。这是初禅的喜悦为后──此等即后四相。故说，此为初禅后善的四相成就。

有人（指无畏山住者）说：“‘行道清净’[339]69是有资粮的近行（为安止定的助因），‘舍随增’[340]70是安止，‘喜悦’[341]71是观察”。圣典中说[342]72：“心至专一而入行道清净，是舍随增与由智喜悦”，是故行道清净是仅在安止中生起的以中舍的作用为“舍随增”，以诸法互不驾凌等成就──即以清白之智的作用成就为“喜悦”。详说如何？

（行道清净）（1）称为五盖的烦恼群是禅的结缚，当在安止生起的时候，其心从彼结缚而得清净。（2）因清净故离于障碍，得于中奢摩他相而行道。中奢摩他相即平等的安止定。在安止定以149 前的（种姓）心由一相续而转变进行于如性（即安止的状态），名为中奢摩他相行道。（3）由于这样行道进行于如性，名为跳入[343]73初禅。如是先在以前的（种姓）心中存在的（三）行相成就，在于初禅生起的剎那而显现，故知为行道清净。

（舍随增）（1）如是清净了的禅心，不须再清净，不必于清净中作努力，故名清净心舍置[344]74。（2）由于已达奢摩他的状态，不再于奢摩他行道，不于等持中作努力，故名奢摩他行道[345]75心舍置。（3）因以奢摩他行道，已不与烦恼结合，而一性的显现，不再于一性的显现中作努力，故名一性的显现[346]76心舍置。如是当知以中舍的作用为舍随增。

（喜悦）其次如是舍随增时（1）于禅心中生起了称为定慧的双运法，是互不驾凌[347]77的作用（行相）。（2）因信等（五）根解脱种种的烦恼，是解脱味一味的作用（行相）。（3）瑜伽行者进行于禅──即互不驾凌与一味随顺的精进乘[348]78（行相）。（4）他的禅心的修行于灭去的剎那作用的行相，此等一切行相的成就，是在以智见杂染之过及净化之德以后而如是喜悦清净与洁白。是故当知由于诸法互不驾凌等的成就──即清白之智的作用成就为喜悦。

于此（修习心）由于舍而智明了，故说智的作用为喜悦而称为后，即所谓：“以善舍置于心策励，于是从舍有慧而慧根增长，由于舍而心从种种烦恼得以解脱，于是从解脱有慧而慧根增长。因解脱故彼等（信、慧、精进、定等）诸法成为一味（作用），于是从一味之义为修习（而有慧而慧根增长）”。

“证得地遍的禅”──依照数目的次第故为“初”；于最初生150 起故为初。因为思惟所缘或烧尽其敌对的（五盖）故为“禅”[349]79。以地的曼陀罗（圆轮）为一切之义而称“地遍”。依于地的曼陀罗所得的相及依于此相所得的禅也是地遍。当知这里是以后者之义为“地遍的禅”。以于后者而称“证得地遍的初禅”。

（初禅的进展①行相的把握）如是证得初禅时的瑜伽行者，应该如射发的人及厨子一样的把握行相。譬如为了射头发工作的善巧的弓箭手射发的情形，那时对于站足与弓弧及弦矢的行相须有把握：“我这样的站，这样的拿弓弧，这样的拉弦，这样的取矢及射发”；自此以后，他便用那些同样的步骤而成就不失败的射发。瑜伽者也是这样：“我吃这样的食物，亲近这样的人，在这样的住所，用这样的威仪，在此时内而得证此（初禅）”，应该把握这些饮食等的适当行相。如是当他的（初禅）消失之时，则于那些成就的行相而令（初禅）再生起。或于不甚熟练的（初禅）而数数熟练，可得安止。

又如善巧的厨师，伺其主人，观察哪些是他最喜欢吃的，此后便献以那样的食物，获得（主人的）奖赏。瑜伽者亦然，把握其曾证初禅时候的食物的行相，屡屡成就而得安止。所以他如射发者及厨师的把握行相。世尊曾这样说：[350]80

“诸比丘，譬如贤慧伶俐而善巧的厨师，奉献国王或大臣以种151 种美味，有时酸，有时苦，有时辣、甘、涩、咸、淡等。诸比丘，那贤慧伶俐而善巧的厨师，观察他自己的主人的行相：‘今天这样菜是合于我主人的口味，或取这样，或多拿这样，或曾赞叹这样；又今天我的主人欢喜酸味，或曾取酸味，或多拿酸味，或曾赞叹酸味……又曾赞叹淡味等’。诸比丘，这贤慧伶俐而善巧的厨师便获得他的衣服、钱物及奖赏。何以故？诸比丘，因为那贤慧伶俐而善巧的厨师能够把握其主人的相故。诸比丘，如是若有贤慧伶俐而善巧的比丘于身观身住……于受观受住……于心观心住……于诸法中观法住热心正知念、调伏世间的贪和忧。于诸法中观法住，则得等持其心，舍断随烦恼，把握他的相。诸比丘，彼贤慧伶俐而善巧的比丘，得住于现法乐，得念及正知。何以故？诸比丘，因彼贤慧伶俐而善巧的比丘能够把握其自心的相故。”

（初禅的进展②障碍法的净化）由于把取于相及再于彼等行相成就者。则仅为安止定（一剎那）的成就，不是长久的，若能善净于定的障碍法，则得长久继续。这便是说不以观察欲的过失等而善镇伏于爱欲，不以身轻安而善作静止于身的粗重，不以勤界作意等而善除去昏沉睡眠，不以奢摩他相的作意等而善除掉举恶作，对于其它定的障碍法亦不善清净，比丘若这样的入定，则 152如蜂入不净之窝，亦如国王入不净的花园一般，他很快的就会出来的（出定），如果善净定的障碍诸法而入定，则如蜂入善净的窝，亦如王入善净的花园一般，他可以终日安于定中了。所以古人说：

当以远离喜悦的心，

除去欲中之欲，

除去瞋恚掉举睡眠和第五之疑；

犹如王行净国，乐在初禅之中。

（初禅的进展③似相的增大）所以欲求熟练（安止定）的人，必须清净诸障碍法而入定，必须以广大心修习及增大既得的似相。似相的增大有二地──近行地及安止地。即已达近行的亦得增大似相，或已达安止的，于此二处的一处中必须增大。所以说：他必须增大既得的似相。

其增大的方法如次：瑜伽行者增大其似相，不要像（陶工）作钵、做饼子、煮饭、蔓萝及湿布（污点）的增大；当如农夫的耕田，先用犁划一界限，然后在其所划的范围内耕之，或者如比丘的结成戒坛，先观察各种界帜，然后结成，如是对于他的已得之相，应该用意次第区划为一指、二指、三指、四指的量，然后依照其区划而增大。不应于没有区划的增大。自此以后则以划定一张手、一肘、一庭院、一屋、一寺的界限及一村、一城、一县、153 一国土、一海的界限而增大，或者划定轮围山乃至更大的界限而增大。譬如天鹅的幼雏，生成两翼之后，便少许少许向上作练习飞行，次第以至飞近于日月，如是比丘亦依于上述的方法区划其相，增大至轮围山的境界，或者更加增大。当他的相增大的地方──其地的高低、河流的难度、山岳的崎岖，犹如百钉所钉的牛皮一样。所以初学者于增大之相而得证初禅后，应该常常入定，不可常常观察；如果常常观察，则禅支成为粗而弱。如果他的禅支像这样的粗弱，则无向上努力的机缘；假使他于初禅尚未精练，即求努力于多多观察，这样连初禅都要退失，那里还能够证得二禅呢？故世尊说：

[351]81“诸比丘，譬如山中的牛，愚昧而不知适当之处，无有善巧而登崎岖的山，且这样想道：‘我去以前未曾去过的地方，吃未曾吃过的草，饮未曾饮过的水，是比较好的’。它未曾站稳前足，便举起后足，于是它永远也不会到达那以前未曾到过的地方，吃未曾吃过的草及饮未曾饮过的水了。甚至它曾经这样思念过：‘我去以前未曾去过的地方较好……乃至饮水’，其实连这个地方亦难安全的转来。何以故？诸比丘，因为那山中的牛，愚昧而不知适当之处，无有善巧而登崎岖的山故。”

“诸比丘，若有如是比丘，愚昧而不知适当之处，无有善巧，离诸欲……初禅具足住。但他对于其相不再再习行，不多多修习，未能站稳脚跟，他便这样想：‘我于寻伺止息……第二禅具足住比较好’，他实不能寻伺止息，二禅具足住。他亦已经思念过的： 154 ‘我离诸欲……初禅具足住较好’，其实他连离诸欲……而初禅具足住也不可能了。诸比丘，这叫做比丘两者俱失，两者都退。诸比丘，譬如那山中的牛，愚昧而不知适当之处，无有善巧而登崎岖的山一样。”

（初禅的进展④五自在）所以他应该于同样的初禅中，用五种行相，自在修行。五种自在为：转向自在、入定自在、在定自在、出定自在及观察自在。遂其所欲的地方，遂其所欲的时间，遂其所欲好长的时间中，转向于初禅，即无迟滞的转向，为转向自在；遂其所欲的地方……入初禅定，即无迟滞的入定，为入定自在，……余者当可类推。五自在之义解说如次：

从初禅出定，最初转向于寻者，先断了有分而生起转向以后，于同样的寻所缘而速行了四或五的速行心。此后生起二有分。再于伺所缘而生起转向心，又如上述的方法而起速行心。如是能够于（寻伺喜乐心一境性）五禅支中连续遣送其心，便是他的转向心成就。这种自在达到了顶点时，从世尊的双重神变中可得见到。又于（舍利弗等）其他的人作这样神变时亦得见到。比以上的转向自在更迅速是没有的。

其次如大目犍连尊者降伏难陀优波难陀龙王[352]82一样迅速入定，名为入定自在。

能够于一弹指或十弹指的时间住在定中，名为在定自在。能以同样的速度出定，名为出定自在。为表示（在定自在及出定自在）这两种佛护长老的故事是很适合的：

155 尊者圆具后，戒腊八岁时，是来看护铁罗跋脱拉寺的摩诃罗哈纳瞿多长老的三万具有神通人中的一个。一只金翅鸟王想道：“等看护长老的龙王出来供粥给他的时候，我当捕它来吃”，所以它一看龙王之时，即自空中跳下，当时尊者即刻化作一山，取龙王之臂潜入山中。金翅鸟王仅一击于山而去。所以大长老说：“诸位，如果护长老不在这里，我们未免要被人轻蔑了。”

观察自在同于转向自在所说。即在那里的转向心以后而易以观察的诸速行心。

2.（第二禅）于此等五自在中曾修行自在，并自熟练的初禅出定，觉得此定是近于敌对的五盖，因寻与伺粗，故禅支弱，见此过失已，于第二禅寂静作意，取消了对于初禅的希求，为证第二禅，当作瑜伽行。从初禅出定之时，因他的念与正知的观察禅支，寻与伺粗起，喜、乐、心一境性寂静现起。此时为了舍断他的粗支而获得寂静支，他于同一的相下“地、地”的数数作意，当他想：“现在要生起第二禅了”，断了有分，即于那同样的地遍为所缘，生起意门的转向心。自此以后，即对同样的所缘速行了四或五的速行心。在那些速行心中的最后一个是色界的第二禅心，其余的如已述的欲界。

以上这样的修行者：“寻伺止息故，内净心专一故，无寻无伺，定生喜乐，第二禅具足住。”他如是舍离二支，具备三支，三种善及十相成就，证得地遍的第二禅。

156 这里的“寻伺止息故”是寻与伺二种的止息和超越之故，即在第二禅的剎那不现前的意思。虽然一切初禅法在第二禅中已不存在──即是说初禅中的触等和这里是不同的──但为了说明由于超越了粗支而从初禅得证其它的二禅等，所以说，“寻伺止息故”。

“内”──这里是自己之内的意思。但《分别论》中仅此一说[353]83：“内的，个人的”。故自己之内义，即于自己而生──于自己相续发生的意义。

“净”──为净信。与净相应的禅为净禅，犹如有青色的衣叫青衣。或以二禅具备此净──因为止息了寻伺的动摇而心得于净，故名为净。若依第二义的分别，当知此句应作“净的心”这样连结，若依前义的分别，则“心”应与“专一”连结。

那里的（心专一的）意义解释：一与上升为“专一”[354]84，不为寻伺的上升，故最上最胜为“专一”之义。最胜是说在世间为唯一的意思。或说离了寻伺独一无伴亦可。或能引起诸相应法为“上升”，这是现起义。最胜之义的一与上升的“专一”是三摩地（定）的同义语。如此专一的修习与增长故名第二禅为专一。这专一是心的专一，不是有情和生命的专一，所以说“心专一”。

在初禅岂不是也有此“信”和“专一”而名为定，为什么仅（在第二禅）而称为“净心专一”呢？答道：因为初禅为寻伺所 157扰乱，犹如给波浪所动乱的水，不是很净的，所以初禅虽也有信，但不名为“净”。因不很净，则三摩地亦不甚明了，所以亦不名为专一。在二禅中已无寻伺的障碍而得强信生起的机会。得与强信作伴，则三摩地亦得明了，故知仅于二禅作这样说。在《分别论》中亦只这样说[355]85：“净即信、信仰、信赖、净信，心专一即心的住立……正定”是。依照《分别论》的说法与此义是不会矛盾的，实与别处相符的。

“无寻无伺”──依修习而舍断故，或于此二禅中没有了寻，或二禅的寻已经没有了为“无寻”。亦可以同样的方法说“无伺”。《分别论》中这样说：[356]86此寻与此伺的寂止、静止、止息、息没、湮没、熄灭、破灭、干枯、干灭与终息。故称为“无寻无伺”。

那么，在前面一句“寻伺的止息”便已成就此义，为什么再说“无寻无伺”呢？答道：虽在那里已成无寻无伺义，然这里与寻伺的止息是不同的。上面不是已经说过：“为了说明超越粗支之故，而自初禅得证其它的二禅等，所以说寻伺止息故”，而且这是由于寻伺的止息而净，不是止息烦恼的染污而净，因寻伺的止息而得专一，不是像近行禅的舍断五盖而起，亦不如初禅的诸支现前之故。这是说明净与专一之因的话。因为那寻伺的止息而得第二禅无寻无伺，不是像第三和第四禅，也不如眼识等，亦非本无寻伺之故，是仅对寻伺止息的说明，不是寻伺已经没有的说158 明，仅对寻伺之无的说明，故有其次的“无寻无伺”之语。是故已说前句又说后句。“定生”，即从初禅，或从（与第二禅）相应的定而生的意思。虽然在初禅也是从相应定而生，但只有此（第二禅）定值得说为定，因不为寻伺所动乱，极安定与甚净，所以只为此（第二禅）的赞叹而说为“定生”。

“喜、乐”──已如（初禅）所说。

“第二”──依照数目的次第为第二，在于第二生起故为第二。于此第二（禅）入定亦为第二。

其次说“二支舍离，三支具备”。当知寻与伺的舍断为二支舍离。在初禅近行的剎那舍断诸盖，不是这里的寻伺（舍断）。在安止的剎那，即离彼等（寻伺）而此二禅生起，所以彼等称为二禅的舍断支。

“喜、乐、心一境性”这三者的生起，名为“三支具备”。故于《分别论》中说[357]87：“第二禅是净、喜、乐、心一境性”，这是为表示附随于禅的（诸支）而说的。除开净支之外，其余三支，都是依于通达禅思之相的。所以说：[358]88“在那时候是怎样的三支禅？即喜、乐、心一境性”是。其余的如初禅所说。

3.（第三禅）如是证得第二禅时，已于如前所述的五行相中而习行自在，从熟练的第二禅出定，学得此定依然是近于敌对的寻与伺，仍有喜心的激动，故称他的喜为粗，因为喜粗，故支亦弱，见此二禅的过失已，于第三禅寂静作意，取消了对二禅的希求，为了证得第三禅，为修瑜伽行，当自第二禅出定时，因他的念与正知的观察禅支而喜粗起，乐与一境性寂静现起。此时为了 159舍断粗支及为获得寂静支，他于同一的相“地、地”的数数作意，当他想：“现在要生起第三禅了”，断了有分，即于那同样的地遍作所缘，生起意门的转向心。自此以后，即于同样的所缘速行了四或五的速行心。在那些速行心中的最后一个是色界的第三禅心，余者已如前说[359]89为欲界心。

以上的修行者：“与由离喜故，而住于舍、念与正知及乐以身受──诸圣者说：‘成就舍念乐住’──为第三禅具足住。”如是他一支舍离，二支具足，有三种善，十相成就，证得地遍的第三禅。

“由离喜故”──犹如上述以厌恶于喜或超越于喜名为离，其间的一个“与”字，乃连结的意思。一、可以连结于“止息”之句；二、或可连结于“寻伺的止息”之句。这里（离喜）若与“止息”连结，则当作如是解释：“离喜之故而更止息于喜故”，依此种解释，离是厌离之义。是故当知喜的厌离之故便是止息之故的意思。如果连结于“寻伺的止息”，则当作“喜的舍离之故，更加寻伺的止息之故”的解释。依这样解释，舍离即超越义。故知这是喜的超越与寻伺的止息之义。

实际，此等寻伺于第二禅中便已止息，这里仅说明第三禅的方便之道及为赞叹而已。当说寻伺止息之故的时候，即得认清：寻伺的止息实在是此禅的方便之道。譬如在第三圣道（阿那含向）本不是舍断的然亦说“舍断身见等五下分结故”，当知如是而说160 舍断是赞叹的，是为了努力证得（第三圣道）者的鼓励的；如是此（第三禅）虽非止息的，但为赞叹亦说是寻伺的止息。这便是说“喜的超越故与寻伺的止息故”之义。

“住于舍”──见其生起故为舍[360]90。即平等而见，不偏见是见义。由于他具备清明充分和坚强的舍故名具有第三禅者为住于舍。舍有十种：即六支舍、梵住舍、觉支舍、精进舍、行舍、受舍、观舍、中舍、禅舍、遍净舍。

（1）[361]91“兹有漏尽比丘，眼见色无喜亦无忧，住于舍、念、正知”，如是说则为于（眼耳鼻舌身意）六门中的六种善恶所缘现前之时，漏尽者的遍净本性舍离行相为舍，是名“六支舍”[362]92。

（2）“与舍俱的心，遍满一方而住”[363]93，如是说则为对于诸有情的中正行相为舍，是名“梵住舍”[364]94。

（3）“以远离修习舍觉支”[365]95，如是说则为对俱生法的中立行相为舍，是名“觉支舍”[366]96。

（4）“时时于舍相作意”[367]97，如是说则为称不过急不过缓的精进为舍，是名“精进舍”[368]98。

（5）“有几多行舍于定生起？有几多行舍于观生起？有八行舍于定生起，有十行舍于观生起”[369]99，如是说则称对诸盖等的考虑沉 161思安静而中立为舍，是名“行舍”。

（6）“在与舍俱的欲界善心生起之时”[370]100，如是说则称不苦不乐为舍，是名“受舍”[371]101。

（7）“舍其现存的与已成的而他获得舍”[372]102，如是说则称关于考察的中立为舍，是名“观舍”[373]103。

（8）“或者无论于欲等中”[374]104，如是说则称对诸俱生法的平等效力为舍，是名“中舍”[375]105。

（9）“住于舍”，如是说则称对最上乐亦不生偏向为舍，是名“禅舍”[376]106。

（10）“由于舍而念遍净为第四禅”，如是说则称遍净一切障碍亦不从事于止息障碍为舍，是名“遍净舍”[377]107。

此中的六支舍、梵住舍、觉支舍、中舍、禅舍、遍净舍的意义为一，便是中舍。然依照其各别的位置而有差别：譬如虽然是同一有情，但有少年、青年、长老、将军、国王等的差别，故于彼等之中的六支舍处，不是觉支舍等之处，而觉支舍处当知亦非六支舍等之处。

正如此等同一性质的意义，如是行舍与观舍之义也是同性，即根据彼等的慧的功用差别而分为二。譬如有人拿了一根像羊足般的棒（如叉类），去探寻夜间进入屋内的蛇，并已看见那蛇横卧于谷仓中，再去考察：“是否是蛇？”等到看见了三卍[378]108字的162 花纹便无疑惑了，于是对于“是蛇非蛇”的分别便不关心了；同样的，精勤作观者，以观智见得（无常、苦、无我）三相之时，对于诸行无常等的分别便不关心了，是名“观舍”。又譬如那人已用像羊足的棒紧捕了蛇，并已在想“我今如何不伤于蛇及自己又不为蛇啮而放了蛇。”当探寻释放的方法时，对于捕便不关心了；如果因见无常等三相之故，而见三界犹如火宅，则对于诸行的取着便不关心了，是名“行舍”。当观舍成就之时，行舍亦即成就。称此等诸行的分别与取着的中立（无关心的）作用而分为二。

精进舍与受舍是互相差别以及其余的意义也是不同的。

于此等诸舍之中，禅舍是这里的意义。舍以中立为相，不偏为味（作用），不经营为现起（现状）离喜为足处（近因）[379]109。

（问）岂非其它的意义也是中舍吗？而且在初禅二禅之中也有中舍，故亦应在那里作“住于舍”这样说，但为什么不如是说呢？（答）因为那里的作用不明显故，即是说那里的舍对于征服寻等的作用不明显故。在此（第三禅）的舍已经不被寻伺喜等所征服，产生了很明显的作用，犹如高举的头一样，所以如是说。

“住于舍”这一句至此已经解释完毕。

在“念与正知”一句中，忆念为念，正当的知为正知，这是指人所具有的念与正知而言。此中念以忆念为相，不忘失为味，守护为现起。正知以不痴为相，推度为味，选择为现起[380]110。

虽在前面的诸禅之中亦有念与正知──如果失念者及不正知者，即近行定也不能成就，何况安止定──然而彼等诸禅粗故，犹如于行地上的人，禅心的进行是乐的，那里的念与正知的作用不明。由于舍断于粗而成此禅的细，譬如人的航运于剑波海[381]111， 163其禅心的进行必须把握于念及正知的作用，所以这样说。

更有什么说念与正知的理由呢？譬如正在哺乳的犊子，将它从母牛分开，但你不看守它的时候，它必定会再跑近母牛去；如是这第三禅的乐虽从喜分离，如果不以念与正知去守护它，则必然又跑进于喜及于喜相应。或者诸有情是恋着于乐，而此三禅之乐是极其微妙，实无有乐而过于此，必须由于念与正知的威力才不至恋于此乐，实无他法。为了表示这特殊的意义，故仅于第三禅说念与正知。

“乐以身受”──虽然具足第三禅之人没有受乐的意欲，但有与名身（心心所法）相应的乐（受）；或者由于他的色身曾受与名身相应的乐而起的最胜之色的影响，所以从禅定出后亦受于乐，表示此义故说“乐以身受”。

“诸圣者说：成就舍念乐住”，是因为此禅，由于此禅而佛陀等诸圣者宣说、示知、立说、开显、分别、明了、说明及赞叹于具足第三禅的人的意思，他们怎样说呢？即“成就舍念乐住”。那文句当知是与“第三禅具足住”连结的。为什么彼诸圣者要赞叹他呢？因为值得赞叹故。即因那人达到[382]*2最上微妙之乐的三禅而能“舍”不为那乐所牵引，能以防止喜的生起而显现的念而“念”彼以名身而受诸圣所好诸圣习用而无杂染的乐，所以值得赞叹。164 因为值得赞叹，故诸圣者如是赞叹其德说：“成就舍念乐住” 。

“第三”──依照数目的次第居于第三；或于第三而入定故为第三。

次说“一支舍离，二支具备”，此中以舍离于喜为一支舍离。犹如第二禅的寻与伺在于安止的剎那舍断，而喜亦在第三禅的安止剎那舍离，故说喜是第三禅的舍断支。

次以“乐与心一境性”二者的生起为二支具备。所以《分别论》说[383]112：“（第三）禅即是舍、念、正知、乐与心一境性”，这是以曲折的方法去表示禅那所附属的各支。若直论证达禅思之相的支数，则除开舍、念及正知，而仅有这两支，即所谓[384]113：“在什么时候有二支禅？即乐与心一境性”是。

余者犹如初禅所说。

4.（第四禅）如是证得了第三禅时，同于上述的对于五种行相业已习行自在，从熟练的第三禅出定，觉得此定依然是近于敌对的喜，因此三禅中仍有乐为心受用，故称那（乐）为粗，因为乐粗，故支亦弱，见此三禅的过失已，于第四禅寂静作意，放弃了对第三禅的希求，为了证得第四禅，当修瑜伽行。自三禅出定时，因他的念与正知的观察于禅支，名为喜心所的乐粗起，舍受与心一境性寂静现起，此时为了舍断粗支及为获得寂静支，于同样的相上“地地……”的数数作意，当他想：现在第四禅要生起了，便断了有分，即于那同样的地遍作所缘，生起意门的转向心，自此以后，即于同样的所缘起了四或五的速行心。在那些速 165行心的最后一个是色界第四禅心，余者已如前述为欲界心。但有其次的差别：（第三禅的）乐受不能作（第四禅的）不苦不乐受的习行缘[385]114之缘，于第四禅必须生起不苦不乐受，是故彼等（速行心）是与舍受相应的，因与舍受相应，故于此（第四禅的近行定）亦得舍离于喜。

上面的修行者，“由断乐及由断苦故，并先已灭喜忧故，不苦不乐故，舍念清净，第四禅具足住”。如是一支舍断，二支具备，有三种善，十相成就，证得地遍的第四禅。

此中“由断乐及断苦故”，即断了身的乐及身的苦。“先已”是在那以前已灭，不是在第四禅的剎那。“灭喜忧故”即是指心的乐与心的苦二者先已灭故、断故而说的。

然而那些（乐苦喜忧）是什么时候断的呢？即是于四种禅的近行剎那。那喜是在第四禅近行剎那断的，苦忧乐是在第一第二第三（禅）的近行剎那中次第即断，但《分别论》的根分别中[386]115，表示诸根的顺序，仅作乐苦喜忧的舍断这样说。

如果这苦忧等是在那样的近行中而舍断，那么：[387]116“生起苦根，何处灭尽？诸比丘，兹有比丘，离于诸欲……初禅具足──即生起苦根于彼初禅灭尽。生起忧根……乐根……喜根，何处灭尽？诸比丘，兹有比丘，舍断于乐故……第四禅具足住──即生起喜根于彼第四禅灭尽”。依此经文为什么仅说于诸禅（的安止 166定）中灭尽呢？

（答）这是完全灭了的缘故。即彼等在初禅等的安止定中完全灭了，不是仅灭而已，在近行剎那中只是灭，不是全灭。（未达安止定）而在种种转向的初禅近行中，虽灭苦根，若遇为蚊虻等所啮或为不安的住所所痛苦，则苦根可能现起的，但在安止定内则不然；或是于近行中虽然亦灭，但非善灭苦根，因为不是由他的对治法（乐）所破灭之故。然而在安止定中，由于喜的遍满，全身沉于乐中，以充满于乐之身则善灭苦根，因为是由他的对治法所破灭之故。其次在（未达安止定）有种种转向的第二禅的近行中，虽然舍断忧根，但因寻伺之缘而遇身的疲劳及心的苦恼之时，则忧根可能生起，若无寻伺则不生起，忧根生起之时，必有寻伺。在二禅的近行中是不断寻伺的，所以那里可能有忧根生起，但在二禅的安止中则不然，因为已断忧根生起之缘故。次于第三禅的近行中，虽然舍断乐根，但由喜所起的胜色遍满之身，乐根可能生起的，第三禅的安止定则不然，因在第三禅中对于乐之缘的喜业已灭尽故。于第四禅的近行中，虽然舍断喜根，但仍近（于喜根）故，因为未曾以证安止定的舍而正越（喜根），故喜根是可能生起的，但第四禅（的安止）中则决不生起喜根。是故说“生起苦根于此（初禅）灭尽”及采用彼彼（二禅至四禅）（灭）“尽”之说。

（问）若像这样的在彼彼诸禅的近行中舍断此等诸受，为什么要在这里总合的说出？（答）为了容易了解之故。因为这里的“不苦不乐”即是说不苦不乐受，深微难知，不易了解。譬如用了种种方法向此向彼亦不能去捕捉的凶悍的牛，牧者为了易于捕捉，167 把整群的牛都集合到牛栏里去，然后一一的放出，等此（凶悍的牛）亦依次出来时，他便喊道：“捉住它！”这便捉住了。世尊亦然，为令易于了解，把一切受总合的说出。即是总合的指示诸受之后而说非乐非苦非喜非忧，此即不苦不乐受，于是便甚容易了解。

其次当知也是为了指示不苦不乐的心解脱之缘而如是说。即是乐与苦等的舍断为不苦不乐的心解脱之缘。即所谓[388]117：“贤者，依四种为入不苦不乐的心解脱之缘。贤者，兹有比丘舍于乐故（舍于苦故，先已灭喜与忧故，以不苦不乐舍念清净故），第四禅具足住。贤者，这便是四种为入不苦不乐的心解脱之缘”。

或如身见等是在他处舍断的，但为了赞叹第三道（阿那含向）亦在那里说舍；如是为了赞叹第四禅，所以彼等亦在这里说。

或以缘的破灭而示第四禅中的极其远离于贪瞋，故于此处说。即于此等之中；乐为喜的缘，喜为贪的缘，苦为忧的缘，忧为瞋的缘，由于乐等的破灭，则四禅的贪瞋与缘俱灭，故为极远离。

“不苦不乐”[389]118──无苦为不苦，无乐为不乐，以此（不苦不乐之语）是表示此中的乐与苦的对治法的第三受，不只是说苦与乐的不存在而已。第三受即指不苦不乐的舍而言。以反对可意与不可意的经验为相，中立为味（作用），不明显（的态度）为现起（现状），乐的灭为足处（近因）。

“舍念清净”──即由舍而生的念的清净。在此禅中念极清净，而此念的清净是因舍所致，非由其它；故说“舍念清净”。《分别论》说[390]119：“此念由于此舍而清净、遍净、洁白，故说舍念清净”，当知使念清净的舍，是中立之义，这里不仅是念清净。其 168实一切与念相应之法亦清净。但只以念的题目（包括一切相应法）而说。

虽然此舍在下面的三禅中也存在，譬如日间虽亦存在的新月，但为日间的阳光所夺及不得其喜悦与自己有益而同类的夜，所以不清净不洁白，如是此中舍之新月为寻等敌对法的势力所夺及不得其同分的舍受之夜，虽然存在，但在初等三禅中不得清净。因彼等（三禅中的舍）不清净，故俱生的念等亦不清净。犹如日间不明净的新月一样。所以在彼等下禅中，连一种也不能说是“舍念清净”的。可是在此（四禅中）业已不为寻等敌对法的势力所夺，又获得了同分的舍受的夜，故此中舍的新月极其清净。因舍清净故，犹如洁净了的月光，则俱生的念等亦得清净洁白。是故当知只有此第四禅称为“舍念清净”。

第四──照数目的次第为第四；或以入定在第四为第四。

次说“一支舍离，二支具备”。当知舍于喜为一支舍离；同时那喜是在同一过程中的前面的诸速行心中便断了，所以说喜是第四禅的舍断支。舍受与心一境性的二支生起为二支具备。余者如初禅中说。

兹已先说四种禅的修习法。

（五种禅）（第二禅）其次希望于五种禅生起的人，自熟练的初禅出定，觉得此定是近于敌对的五盖，因寻粗故禅支亦弱，见此（初禅的）过失已，于第二禅寂静作意，取消了对于初禅的希求，为证第二禅，当作瑜伽行。自初禅出定之时，因他的念与正知的观察禅支，仅有寻粗起，而伺等则寂静（现起）。此时为了舍断他的粗支而获得寂静支，他于同一的相上“地地”的数数作意，即如前述而第二禅生起。此第二禅仅以寻为舍断支，而伺等四种为具备支。余者如前述。

（第三禅）如是证得第二禅时，已于前述的五行相中习行自在，并自熟练的第二禅出定，觉得此定依然是近于敌对的寻，因伺粗故禅支亦弱，见此第二禅的过失已，于第三禅寂静作意，取消了第二禅的希求，为证第三禅，当修瑜伽行。自第二禅出定之时，因他的念与正知的观察禅支，仅有伺粗起，而喜等则寂静（现起）。此时为了舍断粗支，为了获得寂静支，于同一相上（地地）的数数作意，即如前述而第三禅生起。此第三禅只以伺为舍断支，犹如四种法中的第二禅，以喜等三种为具备支，余者如前说。

这便是将四种法中的第二种，分为五种法中的第二及第三两种。于是四种法中的第三禅成为五种法中的第四禅，第四禅成为第五禅（四种法的初禅即为五种法的初禅）。

※为诸善人所喜悦而造的清净道论，于论定的修习中，成就第四品，定名为地遍的解释。

第五 说余遍品

（2）水遍 [391]

在地遍之后，现在详论水遍，犹如地遍，希望修习水遍之人，当安坐而把取水相。（把取水相）有人为的及自然的一切应当辨别。于此水遍的说明，亦可如是应用于火遍等一切处，以后连（人为及自然）这一点也不再说了，唯说其特殊差别之处。

此水遍亦有曾于过去世有修习经验的具福者，则可于池、沼、盐湖、大海等自然之水而生起于相。犹如拘罗尸浮长老。

据说：尊者舍弃了他所受的恭敬利养，欲住远离之处，于锡兰的大港[392] 乘船去阎浮洲（即印度），在航行中眺望大海之际，即现起了与大海相似的遍相。

若无前世的经验者，除去四种遍的过失，不取青黄赤白及其它任何有色的水，当以清净布接取只有空中而未落地的雨水，或其它与此同样清净无浊的水，装满至钵口或瓮口之后，拿去放在已如前述的精舍的南隅或隐秘的假屋之处，然后安坐下来，不应观察其颜色，亦不应于其特相作意，应以整个无差别的水与色而置心于假想法（概念）上，于安婆，乌达根，梵黎，萨利楞等的水的名称中，仅取其最普通的名称“水、水”（阿波、阿波）的修习。如是修习，便得次第生起如前所述的二相（取相与似相）。

此中“取相”的生起会动摇，如果水是和水沫及水泡混成一

起，则生取的（取相）也是同样的，便会见得遍的过患。“似相”现起微动，如置于空中的宝珠扇及宝石所制的圆镜一样。由于似相的显现，则彼行者得证前述的近行禅四种与五种的安止禅。

（3）火遍 [393]

希望修习火遍的人，当把取火相。此中若以有经验而具福者，可把取其自然的火相，如见灯火、灶火、烧钵的火及林火得任何的火焰都得生起于相。如心护长老：有一天尊者闻法，进入布萨堂而见灯火之际，即生起于相。其它没有经验者必须作遍。其作法如次：劈开一种有脂质的硬木晒干之后，作成小片小片，跑到适当的树下或假屋之内，像烧钵那样的把它堆集起来，点上火，再拿一块席子或皮革或布，穿一个一张手又四指大的孔放在前面，然后如前述（不过高不过低）的坐下来，不对下面的草薪或上面的烟火作意，仅把取于中间（孔之间）的盛旺的火相，不应观察青或黄等的颜色；亦不宜对热等的特相作意。置心于火与色等整个的假想法（概念）上，即于[394]*1根哈梵答尼，迦答唯陀，诃多萨那等火的名称中，取其比较普通的“火、火”（德瞿、德瞿）而修习。如是修习，他便能次第生起如前述的二相。此中“取相”的显现，其火焰如破裂而射落。对于把取自然（之火）者则见遍的过患，即火炬的破片或炭块或灰及烟等的显现。“似相”则不动，犹如放在空中的赤毛毯，如金扇及如金柱的显现。由于似相的显现，修行者即能获得如前所述的近行禅及四种与五种的安止禅。

（4）风遍 [395]

希望修习风遍的人，当把取风相。可由眼见或身触去把取。即如诸义疏中说：“把取风遍者，取于风相，即观察甘蔗的叶端为风所动摇，或观察竹端树梢及头发的尾端为风所动摇，或者观察其身体为风所触。”所以他看见与头相等（同人一样高）的甘蔗、竹子、树，或者长有四指长的密发的男子头发为风吹动之时，即寄以此念：“此风吹于此处”；或者风从窗牖壁隙进入而吹到身上任何部分之时，即寄念彼处、于梵多、麻罗多、阿尼罗等风的名称中，取其比较普通的“风、风”（梵瑜、梵瑜）而修习。

这里“取相”显现是动摇的，如从灶上才拿下的粥所升的热气一样。“似相”则静止不动，余如前述。

（5）青遍 [396]

以后[397] ：“把取青遍者，即把取于花，或布，或于布颜色的青相”，依此语，对于已有经验的具福者无论见到那样青色的花丛，奉供之处的花席，或青布及宝石等，都可生起于相，对于其

他无经验者，则采诸青莲花或结黎根尼迦（早荣）[398] 等花，不见其花蕊及花茎，仅以花瓣放到浅盘或平篮内，填满至其口而散布开来，或以青色的布结成一束而填满它，在诸（盘篮的）口的周围结成如鼓面一样。或以青铜、青叶、青染料等任何一种有色的东西，犹如地遍中说，作为可以携带的或仅于壁而作遍的曼陀罗，外边用一种不同的颜色而区划之。自此如地遍所说的方法即起“青、青”（尼楞、尼楞）的作意。

这里在“取相”中，能够显现遍的过患，即如显现花蕊、花茎及花瓣等的间隙。“似相”显现则脱离遍的曼陀罗，犹如在空中的宝珠扇。余如前述。

（6）黄遍 [399]

黄遍亦同样，即如此说：“把取黄遍之人，对于花或布或有颜色的东西，而取其黄相”。故于此中，若有过去经验而具福者，则看见任何这样黄色的花丛、花席及黄布与有颜色的东西，都能生起其相。如心护长老。据说：这位尊者在制多罗山时，看见人家用巴登伽花散布在供座上作供养，由此一见，便生起与彼供座一样大的相。其它无经验者，用迦尼迦罗[400] 花等或黄布及有颜色的东西，如青遍中所说的作遍已，然后“黄、黄”（贝多根、贝多根）的作意，余者相同。

（7）赤遍 [401]

174 赤遍亦同样，即如此说，“把取赤遍之人对于花或布或有颜色的东西而取其赤相”。故于此中，若有过去经验而具福者，则看见任何这样赤色的盘陀祇梵迦[402] 等的花丛或花席，或赤色的布及宝石与有颜色的东西，都能生起其相。其它无经验者，则用阇耶苏曼那，盘陀祇梵迦，罗多柯伦达迦等花，或以赤布及有颜色的东西，如青遍中所说的作遍已，然后起“赤、赤”（罗希多根、罗希多根）的作意。余者同样。

（8）白遍 [403]

白遍亦然：“把取白遍者，对于白色的花或布或有颜色的东西而取其白相”，若有过去经验而具福者，则看见任何这样白色的花丛，或梵悉迦、苏曼那等的花席，或白莲的花聚，或白布及有颜色的东西，都能生起于相。或于锡的曼陀罗（圆轮）、银的曼陀罗、月的曼陀罗等亦能生起于相。若无经验者，则如前述的用白花或白布及有颜色的东西，如青遍所说的方法作遍已，然后起“白、白”（恶达多、恶达多）的作意。余者亦同样。

（9）光明遍 [404]

于光明遍中说：“把取光明遍的人，对于壁隙或键孔或窗牖之间而取光明相”，若过去有经验而具福者，则看见任何透过壁隙的日光或月光照到壁上或地上所现的曼陀罗（圆轮），或透过枝叶茂密的树林的空隙和茂密的树枝所造的假屋而照到地上所现的曼陀罗，都能生起于相。其它无经验者，亦得于上述的光明的曼陀罗作“光、光”（恶跋沙、恶跋沙）或“光明、光明”（阿罗迦、阿罗迦）的修习。如果不可能对那样的光明修习，则于瓮中点一灯封闭它的口，再把瓮留个孔，放在那里把孔向到壁上。这样从瓮孔中透出的灯光照到壁上便成为曼陀罗，然后对它作

“光明、光明”的修习。这灯光比上述的光还可以持久。 175

这里的“取相”是与壁上或地上所现的曼陀罗一样的。“似相”则如很厚而净洁的光明积聚一样。余者同样。

（10）限定虚空遍 [405]

限定虚空遍亦然：“把取虚空遍的人，即于壁隙或键孔或窗牖之间而取虚空相”。若过去有经验而具福者，看见任何壁孔等都能生起于相。其它无经验者，则于盖得很密的假屋的壁或任何皮革席子，穿一个（直径）一张手即四指大的孔，仅于那种壁孔等的孔而作“虚空、虚空”（阿迦沙、阿迦沙）的修习。

这里的“取相”即同那以壁等为边际的孔一样，如欲增大亦不能增大的。“似相”则仅有虚空曼陀罗显现，如欲增大即可增大。余者与地遍中所说的一样。

杂论十遍

见一切法的十力者，

说此为色界四种──五种禅因的十遍。

既知十遍和它们的修法，

亦宜更知它们的杂论。

在十遍中，依于“地遍”能以一成为多等，或于空中，或于水中，变化作地，以足行走其上及作坐立等，或以少及无量的方法而获得（第一第二）胜处，有此等的成就。

依于“水遍”，能出没于地中，降下雨水，变化江海等，震动大地山岳楼阁等，有此等成就。依于“火遍”，能出烟和燃烧，能降炭雨，以火灭火，欲燃则燃，为了要以天眼见东西而作诸光明，般涅槃之时能以火界荼毗其身体，有此等成就。

依于“风遍”，能速行如风：能降风雨，有此等成就。

依于“青遍”，能变化青色，作诸黑暗，依于妙色及丑色的方法而获得（第三）胜处，证净解脱，有此等成就。

依于“黄遍”，能变化黄色，点石成金，依前述（妙色丑色）的方法而获得（第四）胜处，证净解脱，有此等成就。

依于“赤遍”，能变化赤色，依前述的方法获得（第五）胜处，证净解脱，有此等成就。

依于“白遍”，能变化白色，离诸昏沉睡眠，消灭黑暗，为了要以天眼看东西而作诸光明，有此等成就。

依于“光明遍”，能变化辉煌之色，离诸昏沉睡眠，消灭黑暗，为了要以天眼看东西而作诸光明，有此等成就。

依于“虚空遍”，能开显于隐蔽，在大地中及山岳中亦能变化虚空，作诸（行住坐卧的）威仪，可于墙垣上自由步行，有此等成就。

一切遍都有上、下、横、无二、无量各种。即如此说[406] ：“有人于地遍作上、下、横、无二、无量想”等。此中“上”即上向于天空。“下”即下向于地面。“横”即区划了的田园的周围。即是说或者有人仅向上增大于遍，有人向下，有人向周围，犹如希望以天眼见色而（向自己所欲的方向）扩展光明一样，依他们各各不同的目的而扩展，所以说上、下与横。“无二”即指这一

遍而不至于他遍说的。譬如有人入于水中，则各方面都是水，更无他物，如是于地遍中只有地遍，更无他遍的成分。于一切遍都是这样。“无量”是依遍的无限量的扩展而说的。由于心的遍满于遍而遍满于一切，没有这是遍的初，遍的中等限量。

如说：[407] “那些具足业障，具足烦恼障，具足异熟障，无信、无愿、恶慧，不能入决定正性的善法的有情”，像这样的人们，甚至一人而修习一遍也不能成就。

“具足业障”是具有无间业的。“具足烦恼障”是决定邪见者，两性者（阴阳人），黄门（半择迦）。“具足异熟障”是由无因、二因而结生[408] 者。“无信”即对佛（法僧）等没有信的。“无愿”即对非敌对法及圣道而无有愿。“恶慧”即无世间、出世间的正见。“不能入决定正性的善法”是不能入于善法中而称为决定，称为正性的圣道的意思。像这样的人不但在遍中，就是在一切业处之中一个也不能修习成就的。所以必须由于离诸异熟障的善男子，遥远地回避了业障与烦恼障，闻正法而亲近善人增长其信，愿与智能，勤行业处瑜伽。

※为诸善人所喜悦而造的清净道论，于论定的修习中，成

就第五品，定名为余遍的解释。

第六 说不净业处品

在遍之后，再指示膨胀相、青瘀相、脓烂相、断坏相、食残相、散乱相、斩斫离散相、血涂相、虫聚相、骸骨相，[409] 十种无意识者（死者）的不净。

（十不净的语义）

（1）在命终之后渐渐地膨大，犹如吹满风的皮囊，所以叫膨胀。膨胀即“膨胀相”，或以厌恶的膨胀为“膨胀相”。即与膨胀的尸体是同义语。

（2）破坏了的青色为青瘀。青瘀即“青瘀相”，或以厌恶的青瘀为“青瘀相”。在那肉的隆起处是红色的，脓所积聚处则白色，其它多处则青色，在青的地方如为青衣所缠，和这样的尸体是同义语。

（3）在诸破坏之处流出脓来叫脓烂。脓烂即“脓烂相”，或以厌恶的脓烂为“脓烂相”，和这样的尸体是同义语。

（4）解剖为二而未离开的为断坏。断坏即“断坏相”，或以厌恶的断坏为“断坏相”。即与从中央剖开的尸体是同义语。

（5）这里那里各各为犬和野干所食啖叫做食残。食残即“食

残相”，或以厌恶的食残为“食残相”。像这样的尸体是同义语。

（6）种种离散为散乱。散乱即“散乱相”，或以厌恶的散乱为“散乱相”。即一处是手，另一处是脚，又一处是头，这里那里散乱着的尸体是同义语。

（7）由斩斫而与上述同样散乱的为“斩斫离散相”。像乌鸦的足迹，于肢体中以刀斩斫而如前述散乱的尸体是同义语。

（8）流出的血散布在这里那里为“血涂相”。即为流出的血所涂的尸体是同义语。

（9）诸蛆虫为虫，为虫所散布叫“虫聚”。即充满于虫的尸体是同义语。

（10）骨即“骨相”，或以厌恶的骨为“骨相”，即与骸骨是同义语。

其次，此等（十不净）也是依此膨胀等生起的诸相的名字，又是于此诸相中证得诸禅的名称。

（修习法）

（一）（膨胀相的修习法）瑜伽者若欲于膨胀之身生起膨胀之相而修称为膨胀之禅的，应该如地遍中所说的方法去亲近阿阇梨而把取业处。那些对瑜伽者说业处的人，对于（1）为取不净相而前行的处所，（2）四方诸相的考察，（3）以十一种法取相，（4）观察（至墓场等）往返的道路，（5）乃至最后的安止规定，都应该说。那些瑜伽者应善学一切，到前面所说的住处，遍求膨胀相而住。

（1）（为取不净相而前行的处所）如是修不净者，若听见人家说，在某某村口、林口、道路、山脚、树下，或冢墓间有膨胀的尸体丢在那里的时候，不要像在不妥当的渡头而即跳去。为什么呢？因为不净的尸体可能有野兽光顾或非人觊觎，若往那里走，则有生命的危险。或者所走的路要经过村口、浴场与田边，那里可能发现异性之色，甚至那尸体便是异性──即男子以女体为异性，女子以男体为异性。如果异性之体是新近才死的，可能生起净想，所以对于他的梵行也是障碍。如果他能够这样的自觉：“这对于我是不足轻重的”，那么他便可去。

在出发的时候，应该告诉僧伽的长老或其它通达的比丘。何以故？假使他在冢墓之间，为非人、狮子虎豹等的形色和声音等不顺的所缘所威胁而肢体战栗，或食物不消化而呕吐，或其它意外的病发生时，则寺内的长老比丘既能善护其衣钵，亦将派遣青年比丘及沙弥去看护那比丘。还有些盗贼认为“冢墓是一个不被人怀疑的地方”，故在已盗和未盗的时候，往往在那里集合，或者给人们追逐的盗贼，跑进比丘的地方，把赃物丢在那里逃走了。追的人来到这里便说：“我们被盗的东西和贼都找到了！”即捕此比丘及伤害他。此时则僧伽长老即可阻止他们说：“莫伤害他，他行前曾经对我说过，是来这里行道的”，人们既得了解，便可安全了。这便是行前要先告知的利益。所以欲见不净相者，依照前述的方法告知比丘之后，应如剎帝利到灌顶的地方去，又如祭祀者到祭坛去[410]*1一样的生起喜悦心而行，既生喜悦心后，当依诸义疏所说的方法去行。即所谓：

“摄取膨胀不净相者，置念不忘，内摄诸根，意不外向，观察往返的路，不与他人作伴单独而行。在弃有膨胀不净之相的地方，

那里并有岩石、蚁塔、树、灌木、蔓草等相及所缘，对于所有的相及所缘既作注意之后，再观察其膨胀不净相的自性、状态。即是对于颜色、性别、形状、方位、空间、界限、关节、孔隙、凹部、凸部与周围等相，他得深深的习取，善能把握，善能确定，他对于那些相既善习取、把握及确定之后，置念不忘，内摄诸根，意不外向，观察往返的路，不与他人作伴单独而行。他经行时当于不净相作意而经行，坐时亦当于不净相作意而打坐。

对于考察四方诸相有什么作用？有什么功德？考察四方诸相有不迷惑的作用，有不迷惑的功德。以十一种法取相有什么作用？有什么功德？以十一种法取相是为了令心与不净相密切的连结，有密切连结的功德。观察往来的路有什么作用？有什么功德？观察往来的路是为了给与（业处的）正当路线，有给与正路的功德。

他见不净相的功德之后，作珍宝想，起恭敬而生喜爱置心于所缘中：‘诚然依此行道，我将脱离生死’，因彼离欲……得于初禅具足住。他证得色界的初禅，得天住及由修行所成的福业之事”。

如果他只为调心而去墓场看尸体的，则应鸣钟集众同行。若以业处为首要之目的，则应不舍其（念佛等的）根本业处，于彼作意，为了避免冢间的犬等的危险，须拿手杖或棍，坚住（于念佛等的根本业处），作念不忘，内摄第六意及诸根令不外向，无双单独而行。从寺院出来的时候当注意观察：“我是从某方，某门出来的”。此后行路之时，当观察那道路“这路是向东方走的，或向南、西、北方，或向四维”。又“这里向左折，这里向右走，在什么道路的地方有岩石、蚁塔、树林、灌木、蔓草”等，在路上都应一一确定，趋向于（不净）相处而行。不要逆风而行，因逆风则尸体的臭气扑鼻，令脑昏乱，或使呕吐，而生后悔：“为什么我要来这样的尸体之处！”所以应避逆风而顺风行。如果途中有山，或峭壁、岩石、篱笆、荆棘、流水、沼池，不可能顺风而行，则用衣角扪鼻而行，这是他的行的方法。

（2）（四方诸相的考察）这里走去的人，不应即刻去看不净相，须先确定方位；因为所站的一方，若对于所缘不明显，则心亦不适于工作；所以应该避免那一方。如果所立之处对于所缘很明显的，则心亦适于工作，故应站在那里。对于逆风和顺风都应避免，站于逆风者未免为尸体的臭气所恼而散乱于心；站在顺风者，如果那里有非人居留，则未免触怒他们而致灾害。所以应该稍微避开而在不很多的顺风处站立。如是注意站立，亦不应离尸体过远与过近或在正头方及正足方站立，因为站得过远对于所缘不明显，过近则生恐怖。若站在正头方或正足方，则对一切不净相难得平等的认识。所以不过远过近而视，当在尸体的中部适当的地方站立。

如是站立之人，“那里并有岩石……蔓藤等相”，当依此说

考察四方诸相。其考察的方法如次：若在不净相的周围看见有石头，应该确定这石头的高、低、大、小、赤、黑、白、长及圆等。此后应该观察：“在这个地方是这个石头，这边是不净相；这边是不净相，这里是石头。”如见蚁塔，亦应确定其高、低、大、小、赤、黑、白、长与圆等。此后应该观察：“在这个地方是这个蚁塔，这边是不净相”。如见树，则应确定它是阿说他（即菩提树），或榕树，或无花果树，或迦毗他伽树，及它的高、低、大、小、黑、白等。此后应该观察：“在这个地方是这棵树，这边是不净相”。如见灌木，则应确定它是醒提，或迦罗曼陀，或迦那维罗，或鼓轮达伽及它的高、低、大、小等。此后应该观察：“在这个地方是这样的灌木，这边是不净相”。如见蔓藤，应确定它是罗婆（葫芦瓜）或俱槃提（南瓜）或沙麻、或黑葛、或臭藤。此后应该观察：“在这个地方是这样的蔓藤，这边是不净相；这边是不净相，这里是蔓藤”。这便包摄“与相俱作，与所缘俱作”的意义。再三的确定名为“与相俱作”，这是石头这是不净相，这是不净相这是石头，往往这样双双连结确定，名为“与所缘俱作”。

如是与相俱及与所缘俱作已，其次确定“自性的状态”，即是说当时不净相的自性状态──不与他共的独特的膨胀的状态作意。膨胀是肿胀义，即以这样的自性与作用而确定之义。

（3）（以十一种法取相）如是确定之后，次说“以色、以相、以形、以方、以处、以界限”[411] 六法取相，怎样取呢？①“以色”,

即瑜伽行者当确定这尸体是黑的，或白的，或金黄的皮肤的色。②“以相”，并不是说确定其女相或男相，当确定这尸体是青年、中年或老年的。③“以形”，是只依膨胀的形而确定这是他的头形，这是他的颈形，这是手形，这是腹形，这是脐形，这是腰形，这是股形，这是胫形，这是足形。④“以方”，即确定这尸体的两方，从脐以下为下方，脐以上为上方；或者确定我是站在这一方，而不净相则在那一方。⑤“以处”，当确定手在此处，足在此处，头在此处，中部身体在此处；或者确定我是站在此处，而不净相则在彼处。⑥“以界限”当确定这尸体下以足掌，上以发顶，横以皮肤为界，在其界限之内观察三十二分充满污秽的尸体，或者确定这是他的手界，这是足界，这是头界，这是中部身体的界限。

或者取得全体的任何部分，即以彼处为膨胀的界限。男子对于女体（尸），女子对于男体（尸）是不适宜的。在异性的尸体不能生起（不净相的所缘），只是扰乱的缘而已。如中部义疏中说：“虽系腐烂的女人亦能夺去男子的心”。所以当对同性的尸体以此六法取相。

其次如已亲近过去诸佛，曾习业处，行头陀支，思惟（地水火风的）大种，把握（无常、苦、无我）诸行，观察（缘起的）名色，除有情想，行沙门法，熏习其（善的）熏习，修其所修，得（解脱）种子，具上智而少烦恼的善男子，见其所见的尸体处，即得显现似相。如果不能如是显现，则以此六法取相而得显现。假使这样依然不能显现，那么，他们必须再以关节、孔隙、凹部、凸部、周围[412] 五法取相。

此中⑦“以关节”，是一百八十关节。然而在膨胀的相上怎么能够确定一百八十关节呢？所以他应观察右手的三关节，左手的三关节，右足的三关节，左足的三关节，头颈一关节及腰一关节的十四大关节。⑧“以孔隙”，即应观察手胁之间，足与足间，腹的中间及耳孔的孔隙。对于闭眼的状态，开眼的状态，或闭口开口的状态亦宜观察。⑨“以凹部”，即应观尸体的凹处，如眼窝、口腔及喉底等，或者观察我站在低处，而尸体在高处。⑩“以凸处”，当观尸体的高处，如膝、胸、或额等；或者观察我站在高处，而尸体在低处。⑪“以周围”，当观察尸体周围的一切。以智行于全尸体，那一处显现明了的，即置心于彼处：“膨胀相、膨胀相”而念。如果这样也不能显现，则应置心于（上半身）直至腹端最膨胀之处：“膨胀相、膨胀相”作念。

今对“善取彼相”等作如是的抉择：诸瑜伽者对于这尸体当依前述的取相法而善取相，专心置念，如是数数善作把握与确定。离尸体不过远不过近之处站立或坐，开眼观看而取相。心念“厌

恶的膨胀相、厌恶的膨胀相”，乃至百回千回的开眼观看，闭眼专思。行者当如是数数取相而至善取。什么时候为善取呢？即在开眼见相闭眼而思相亦同样的显现之时，名为善取。他如是取相而得善取善把握而善观察已，如在那里（冢墓）修习到最后仍不能得证（初禅），则他回来之时亦如前说的方法单独无伴，于同样的不净业处上作意，置念专注，内摄诸根，意不外向，回到他自己的住所。当他从冢墓出来而在回转的途中，应如是观察：“我是从此路出来的，此路向东走，或向西、南、北走，或向四维走，此处向左转，此处向右折，在这里有石头，这里有蚁塔，这里有树，这里有灌木，这里有蔓藤”。如是观察归途而回来后，在经行时亦宜在结合于不净相而经行，即是应该向不净相那方面的地点经行的意思。坐禅的时候亦宜布置与不净相结合的坐处。如果在那方面有深坑，或悬崖、树木、墙围、泥沼等，不可能向那方面去经行，而坐席也不可能布置在那样的地点，所以他只得在望不见那方的不适合之处经行和打坐，然而他的心也应该倾向于那方面。

现在说“观察四方诸相依什么”等的质问及“为了不迷乱”等答复的意义：如在（夜等的）非时往膨胀相的地方观察四方诸相，为取相而开眼观看时，即死尸好像起立，好像扑过来，好像追来等现起，他见到那样恐怖的所缘，心起迷乱犹如狂人，怖畏昏迷，毛骨竖立。在圣典中分别三十八所缘里面，没有其他哪一种所缘像这样恐怖的。所以这不净业处名为弃舍禅那者。何以故？因为于此业处中太恐怖故。所以瑜伽者必须坚持其念：“死尸决不会起立而追的，如果在那尸体旁边的石头或蔓藤能追来，尸体才可能追来，如果那石头或蔓藤不能追来，而尸体亦不能追来。这是由你自己的想生想成。今天你的业处显现了。比丘，莫恐怖吧！”于是除去畏惧而生欢笑，当置其心于相中。如是得证于超胜的境地。所以如是说：“观察四方诸相是为了不迷乱故”。

次以十一种法取相成就令心与业处密切的连结：即是由于他的开眼观看之缘，而得生起取相，由于置念于取相而得生起似相；置意于似相而成就安止定；在安止定中增大于毗钵舍那（观）而得证阿罗汉。所以说：“以十一种法相是为了令心与不净相密切的连结”。

（4）（观察往来的路）“观察往来的路是为了给与（业处的）正当路线”，即是观察去的路及回来的路，因此而得给与业处的正当的路线的意思。假使这比丘取了业处回来时，在途中碰到了什么人问他：“尊师，今天是什么日子？”或问是哪一天，或提出什么问题，或作问候的时候，他是不应该以为自己是行业处之人而默然地走过去的。他必须说是什么日子及答复其问题。如果他不知道，他说：“我不知道”，并得作如法的问候。因为这样做，对于他所取得而尚幼稚的不净相就要消失了。虽然消失，但也得答复其所问的日子。若不知其所问，当说：“我不知道”。若知道则应简单地说。问候也是必需的。如见作客的比丘，应向客僧问候。其它如塔庙庭院的义务，菩提树园的义务，布萨堂的义务，食堂、火房、阿阇黎与和尚、客僧、发足者的义务等，如在《犍度》中的一切义务都应操作。然而作了那些事情，他的幼稚的不净相也消失了。虽然他希望“我再去取相”，但此时的尸体已为非人或野兽所占，故不可能再去冢墓，或者不净相业已消逝，因为膨胀相放了一两天，已经转成了青瘀等的状态。在一切业处之中像这样难得的业处是没有的，所以那失去了不净相的比丘，当在夜住处或日住处中坐下：“我是从这扇门出寺，向某方面的道路走去，在某处向左转，某处向右折，某地方有石头，某处有蚁塔、树、灌木、蔓藤，我在那条路步行时，在某处得见不净相，在那里向那方面站着，如此如此考察四方诸相，如是取得不净相之后，由某方从冢墓出来，由这样的路作如是如是的回来，在此处坐”，应如是在坐处中结跏趺坐，考察其往来的路。由于他这样的考察，则不净相依法显现明了，如在目前，再得依照以前所行的业处的过程行道。所以说：“观察往来的路是为了给与业处的正当路线。”

（5）（安止的规定）对于“见彼功德之后，作珍宝想，起恭敬而生喜爱，置心于所缘中”的句子，是说置意于厌恶的膨胀相中，得生禅那，以禅那为足处（近因）而增长毗钵舍那（观）者，便

得见此“诚然依此行道，我将脱离生死”的功德。譬如一贫穷人，

获得了很名贵的珠宝，便作“我已获得其实难得的”，起珍宝想，生尊重心，极其爱好而加保护；此人亦然：“我已获得此难得的业处，如那穷人的名贵的珠宝。因为修习四界业处的人，可取他自己的四大，安般（出入息）业处者，可取他自己的鼻息，遍业处者，可以作遍而随意修习，如是其它的业处也都是容易得的。唯有此（膨胀相）持续一二天后，便变成了青瘀等的状态，实在没有像这样难得的”，故应起珍宝想，生尊敬心，爱好的保护彼相，在夜住所或日住所中，应该数数的把心密切地连结到“厌恶的膨胀相、厌恶的膨胀相”上面去，应该对那相再三考虑、作意与思惟。能这样做，则他的似相生起。

关于（取相与似相）二相的各别作用：即“取相”的显现是坏形的、可怕的、恐怖的景象。然而“似相”则如四肢五体肥满的人随其所欲吃饱了睡卧的样子。在获得似相的同时，因对外欲不作意之故而得镇伏舍于爱欲。因舍于随贪而他的瞋恚亦舍，犹如血除而脓亦除。同样的由于勤精进故舍断昏沉睡眠。因无追悔而作寂静法的精勤，舍断掉举恶作。因得殊胜的现前，故对指示行道的导师（佛），对行道及行道的果而得除疑。如是舍除了五盖，同时于似相中以心的攀缘为相的寻生起，成为相续思惟作用的伺，获得殊胜的证悟之缘故喜，由喜意而生轻安，因轻安而生乐，由乐而生心定，故因乐而成心一境性的五禅支现前。如是初禅的影像的近行禅亦在那一剎那生起。此后得证初禅的安止及五自在的一切，如地遍中所说。

（其余的九不净）以后的青瘀等相，也是依那“为取膨胀不净相的人，专置其念、无双单独前往”等同样的说法，从起初出发前往、取相等一切都用那“为取青瘀不净相的人……”，“为取脓烂不净相的人……”，如是依照前述的同样方法，应知抉择在什么地方当改换“膨胀”的句子。其次说他们的差别之处：

（二）（青瘀相）对于青瘀相，当起“厌恶的青瘀相、厌恶的青瘀相”的持续作意。在“取相”是显现斑点的色，而“似相”则显现满是（青瘀色）的。

（三）（脓烂相）对于脓烂相，当起“厌恶的脓烂相、厌恶的脓烂相”的持续作意。在“取相”是显现好像（脓的流出），而“似相”则显现不动而静止的。

（四）（断坏相）断坏相在战场上，或盗贼盘踞的森林中，或国王令斩盗贼的冢墓间，或狮子、老虎啮人的阿练若间，可得此相。若去这样的地方，如果落在各方的断坏相能够一眼见到的，那是最好，如不可能见到，不应用自己的手去触，因为亲手去触未免成为太亲切了，所以应令寺役或沙弥或其它什么人（把各自一方的断坏相）聚集在一处。如果不得那样的人去做，则应由自己用手杖或棍子把断片堆放一处排列，中间相隔一指的断缝。这样放好之后，即起“厌恶的断坏相、厌恶的断坏相”的持续作意。这里的“取相”是显现中间斩断似的，而“似相”则显现圆满的。

（五）（食残相）于食残相，即起“厌恶的食残相、厌恶的

食残相”的持续作意。在“取相”时是显现这里那里被取食了的样子，而“似相”则显现圆满的。

（六）（散乱相）于散乱相，即用断坏相中所说的同样方法，令他人或自己把它们安排成一指的隔离，然后起“厌恶的散乱相、厌恶的散乱相”的持续作意。在“取相”时是显现通常明了的隔离，而“似相”则圆满的显现。

（七）（斩斫离散相）斩斫离散相，亦能在断坏相中所说的那样的地方获得，去到那里以后，如前所说的同样方法令他人或自己把它们安排一指的隔离，然后起“厌恶的斩斫离散相、厌恶的斩斫离散相”的持续作意。在“取相”时，是显现可以认识的被斩斫的伤口似的，而“似相”则圆满的显现。

（八）（血涂相）血涂相，在战场等处的受伤者，手足被斩的疮口或疖疱等伤口流血的时候可以获得。看见那血相后，即起“厌恶的血涂相、厌恶的血涂相”的持续作意。在“取相”时，显现像风飘的红旗的动摇的相状，而“似相”则显现静止的。

（九）（虫聚相）虫聚相即是过了二三天之后的臭尸的九个疮口[413] 涌出虫堆的时候。亦可在狗子、野干、人、黄牛、水牛、象、马、蟒蛇等的尸体上发现聚虫像一堆米饭似的。无论对于那些的那一处，即起“厌恶的虫聚相、厌恶的虫聚相”的持续作意。犹如小乞食者帝须长老对黑长池中的象的尸体而现起此相一样。在“取相”中是显现像动摇似的，而“似相”则如一块静止的米饭的显现。

（十）（骸骨相）对于骸骨相，即依照“如果看见抛弃在坟墓附有血肉而结以筋及骨节连锁着的尸体”等的种种说法。所以他依前面所说的同样方法从住处出来及前往目的地，对周围的石头等作共相共所缘而念：“这骸骨”及观察其自性的状态，依色等十一种行相而习取于相。（1）如果于色中而见白色者，则不会现起（厌恶相），因为掺染了白遍，于是应该只以厌恶心而见骸骨。（2）在这里的持相是指手等，故应观察手、足、头、腹、腕、腰、大腿、小腿等相。（3）须观察长、短、圆、方、小、大等的形状。（４）观察方位及（5）处所，已如前说。（6）观察骸骨周围的界限，对于那一部分骸骨显现得明了的时候，即取那一部直至证得安止定。（7）、（8）次当观察那样的骸骨的凹处凸处及凹部凸部；于其所立之处亦当作“我在低处骨在高处或我在高处骨在低处”的观察。（9）次当观察两骨衔接之处的关节。（10）观察骨与骨间的有孔无孔。（11）以他的智行于一切处后，当知“在这里是这样的骨”，如是观察于周围。假使于此等相中依然不能显现的时候，则应置心于额骨上。正如在此骸骨相所应用的这十一法取相，在以前的虫聚相等亦得以此作适宜的观察。于此骸骨业处，无论对全副连锁的骸骨或对一骨都得成就。所以在那些骸骨里面无论对那一部分，当以十一法相而起：“厌恶的骸骨相、厌恶的骸骨相”的持续作意。这里的“取相”和“似相”，据义疏说是相同的。但对于一骨说是适合的。然而若对连锁的骸骨，则在“取相”中是能认明孔隙的，在“似相”中乃显现圆满的。即于一骨亦得于“取相”为恐怖，而“似相”则应导入近行定而生喜悦。在这种场合对于在义疏中所说的（取相和似相同样），那是容许我们作如上的各别说法的。如在义疏中先说“于四梵住及十不净中是没有似相的。于四梵住中其界线的混合为相，于十不净中作正当的辨别而见厌恶的时候为相”，但于后面又说“这是取相和似相二种相”。所以说“取相”是显现各异的恐怖等。如果经过思考之后，则我这里的说法是适合的。同时摩诃帝须长老由于看见齿骨而显现全女子的身体为骨聚等的故事，可引为这里的例子。

杂论十不净

这些为一一禅那之因的不净，

是那千眼帝释称赞的净德的十力者的演说。

既已知道了它们和他们修习的方法，

关于它们的杂论更应作进一步的认识。

在这些（十不净）里面证得任何一种禅那的人，因为彻底镇伏了贪，故如离欲者（阿罗汉）的不贪行者。虽然已经说了各种不净的区别，亦应知道（一）依尸体的自性转变的区别及（二）依贪行者的区别。

（一）当尸体成为厌恶状态的时候，即转变为膨胀相的自性或青瘀等任何其它的自性。如果能够获得任何的厌恶相，即在那里作“厌恶的膨胀相，厌恶的青瘀相”的取于不净相，故知依尸体的（不净）自性转变而说十种不净的区别。

（二）依贪行的差别说，即是由于膨胀相的显示其尸体的坏形，故适合于贪[414]*2行的人。由于青瘀相的显示其坏色的皮肤，故适合于贪身色的人。由于脓烂相的显示其与身色连络的恶臭的状态，故适合贪于由花香等的装饰而生的身香的人。由于断坏相的显示其中间的孔隙，故适合贪于身体坚厚的人。由于食残相的显示有肉的丰满部分的破坏，故适宜贪于乳房等身体的肉的部分的人。由于散乱相的显示四肢五体的散乱，故适宜贪于四肢五体的玩弄之美的人。由于斩斫离散相的显示其整个身体的破坏变易，故适宜贪于身体完整的人。由于血涂相的显示血的涂抹的厌恶状态，故适宜贪于装饰成美丽的人。由于虫聚相的显示普通都有的身体的无数的蛆虫，故适宜贪于身为我所有的人。由于骸骨相的显示身体的骨头的厌恶，故适宜于贪完整的牙齿的人。如是当知依照贪行者的区别而说十种不净的差别。

次于十种不净之中，譬如在水不静止而急流的河中，由于舵的力量可以停止船只，若无有舵想止住它是不可能的；如是因所缘的力量弱，由于寻的力量，止住于心而成专一，若无有寻想止住他是不可能的；所以在十不净中只能获初禅，不能得第二禅等（第二禅等无寻故）。

（于厌恶的所缘怎么会生喜悦呢？）虽然于此厌恶的不净所缘中，因为他见到“诚然依此行道，我将脱离生死”的功德，并舍弃五盖的热恼，所以生起喜悦。譬如消除粪秽的人，虽在粪秽聚中工作，因为见到我将获得更多的雇金的利益，亦生欢喜心；又如严重病苦的人，虽给以呕吐及下泻的诊治，也欢喜的。

虽有十种不净但其特相只是一个；即是十种的不净，恶臭的厌恶的状态为特相。这种不净相不只依于尸体而起，犹如住在支提山的摩诃帝须长老的看见齿骨，又如僧护长老的侍者沙弥看见坐在象背上的国王一样，亦可在生人的身上生起的。诚然尸体和生人的身体是同样不净的，但因生人的身体给外部的装饰所遮蔽，不认识它的不净相罢了。本来这个身体是三百多根的骨聚，一百八十关节的结合，九百腱的连结，九百块肉所涂，湿的人皮（内皮）所包，外为表皮所遮，无数大小的孔隙如油壶一样的上下漏流不净，虫聚的寄生处，诸病的住处，一切苦法的根据地，九个疮口如溃破了的老脓疱一样的常流不净──即两眼出眼眵，两耳孔出耳垢，两鼻孔出鼻涕，口出食物津液痰血，两下门出大小便──，九万九千的毛孔出不净的汗汁，为苍蝇的缠绕。假使他的身体不注意用齿木刷牙、洗脸、[415]*3沐浴、穿衣等，或者如生来一样的蓬头散发去从村至村的游行，则于国王、清除粪秽者、旃陀罗等之间是同一厌恶之身，没有什么差异的。这里国王或旃陀罗的身体，其不净、恶臭、及厌恶是没有不同的。只是在此身上用齿木和洗脸等清除其齿垢等，用各色的衣服遮蔽其羞部，涂以各种颜色的涂料，饰以花等各种装饰品，然后执起“我”或“我的”，如是作成其形式而得其地位。

因为此身给外部的装饰所遮蔽，不知道他的如实相的不净相，所以男子喜爱女人，女人喜爱男人。依第一义说实无少许值得喜爱之处。的确，不论发、毛、爪、齿、唾、涕、大便、小便等哪一部分，若从身体落下之后，叫人用手去一触也不愿意，都是觉得那是憎嫌的厌恶的。其实遗留在身体的部分和落在外面的是同样厌恶的，只因他为无明的黑暗所笼罩，自生贪染，执取其身体为喜、爱、常、乐、我而已。如果这样执取的人，正如昏迷了的

老野干一样：一天它看见[416]*4未曾落花的甄叔迦树，便自想道：“这是肉块！”所以说：

譬如林中的野干，

看见了开花的甄叔迦，

它想道：“我已得到了肉树”，

急急的向前奔跳；

贪婪的野干，

尝尝缤纷的落花，

执着说：“这地上的不是肉，

挂在那树上的才是啦。”

有智慧的人，

不但不执落掉的部分，

留在身上的，

也视为同样的不净。

昏迷的愚人，

执此身为净，

由此而作恶，

苦恼不解脱。

所以有智慧的人，

在死人、或活人的身上，

除去净性之想，

当见污秽之身的自性。

即是这样说：

此身像粪一样的臭，

像尸一样的不净，

为愚夫所喜爱，

为具眼者所呵弃。

这个臭秽之身，

哪知是个湿皮囊，

有九门的大疮伤，

常有不净的奔放。

若把此身的内部

翻过外面来，

就要拿根棒，

把乌鸦和犬赶开。

是故有善德的比丘，无论在生人的身上或死人的身上，认识了不净的行相，即取那相作为业处，直至证得安止定。

※为诸善人所喜悦而造的清净道论，在论定的修习中完成了第六品，定名为不净业处的解释。

第七 说六随念品

在不净业处之后，再举十随念。数数起念，故为“随念”；又于应该发生的地方而发生，故正信而出家的善男子的随适而念为“随念”。

（十随念的语义）

（一）所起的随念与佛有关的为“佛随念”。以佛德为所缘是念的同义语。（二）所起的随念与法有关的为“法随念”。以善说等法的德为所缘是念的同义语。（三）所起的随念与僧有关的为“僧随念”。以善行道等僧德为所缘是念的同义语。（四）所起的随念与戒有关的为“戒随念”。以我不毁等的戒德为所缘是念的同义语。（五）所起的随念与舍有关的为“舍随念”。以施舍等的舍德为所缘是念的同义语。（六）所起的随念与天有关的为“天随念”。以天为例证的自己的信等的德为所缘是念的同义语。（七）所起的随念与死有关的为“死随念”。以断绝命根为所缘是念的同义语。（八）念到发等色身的，或者念到身上的为“身至”。“身至”加“念”依文法应读短音的“身至念”，但这里不读短音而说长音的“身至念”[417] 。以发等身部的相为所缘是念的同义语。（九）所起的念与安般（出入息）有关的为“安般念”。以入息出息相为所缘是念的同义语。（十）所起的随念与寂止有关的为“寂止随念”[418] 。以一切苦的止息为所缘是念的同义语。

（一）佛随念

于此十随念中，先说为欲修习佛随念而证信具足的瑜伽行者，当于适当的住所独居静处禅思[419] “彼世尊亦即是阿罗汉，等正觉者，明行具足者，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊”，应该如是随念于佛世尊的功德。其随念的方法是：“那世尊亦即是阿罗汉，亦即是等正觉者……亦即是世尊”这样的随念。次说世尊有这样那样种种名称的原由：

（一）（阿罗汉）（1）远离故，（2）破贼故，（3）破辐故，（4）应受资具等故，（5）无秘密之恶故，先依此等理由而随念于世尊阿罗汉。

（1）他已经远离一切烦恼，即是说对烦恼已经站得很远了，已由于道而完全断了一切烦恼和习气，所以说“远离故”为阿罗汉。

不具烦恼，

说他为远离，

无诸过恶，

称我主[420] 为阿罗汉。

（2）以道而破诸烦恼之贼，所以说“破贼故”为阿罗汉。

我主以般若之剑，

斩杀了

那称为贪等的烦恼之贼，

所以叫他为阿罗汉。

（3）以无明与有爱作成的毂，由福行等所成的辐，老与死的辋，贯以诸漏集成的轴，连接于三有的车的这个无始以来辗转轮回的车轮，世尊于菩提树下，以精进的两足，站在戒的地上，以信的手，执业尽智的斧，破一切辐，所以说“破辐故”为阿罗汉。或者轮回的轮是说无始以来的轮回流转，因为无明是根本故为毂，老死是最后故为辋，其余十法是以无明为根本，以老死为周边故为辐。

（说十二支）对于苦等四谛的无智为无明，欲界的无明为欲

界诸行的缘，色界的无明为色界诸行的缘，无色界的无明为无色界诸行的缘。欲界的诸行为欲界结生识的缘，余者（色界无色界的诸行）亦同样的（为色无色界结生识的缘）。欲界的结生识为欲界名色的缘。色界亦然。（无色界的结生识）但为无色界的名的缘。欲界的名色为欲界六入的缘，色界的名色为色界的（眼耳意）三入的缘，无色界的名为无色界的（意）一入的缘。欲界的六入为欲界六种触的缘，色界的三入为色界的（眼耳意）三触的缘，无色界的一意入为无色界的一意触的缘，欲界的六触为欲界的六受的缘，色界的三触为那里的三受的缘，无色界的一触为一受的缘。欲界的六受为欲界的六爱身的缘，色界的三受为三爱身的缘，无色界的一受为无色界一爱身的缘，各种爱为各种取的缘，而取等为有等的缘。何以故？兹有二人想：“我要享受诸欲”，以此欲取为缘，身行恶行，口行恶行，意行恶行，恶行满足，便生恶趣。这里他的生的因的业为业有，由业而生的五蕴为生有。五蕴的生为生，蕴的成熟为老，蕴的破坏为死。又有一人想：“我要享受天福”，同样的（以身语意）行诸善行、善行满足，便得生（六欲）天。这里他的生的因的业为业有，以下同前所说 。又有一人想：“我要享受梵天的福”，以此欲取为缘，修习慈、悲、喜、舍；修习圆满，便生梵天。这里他的生的因的业为业有，其它的同前。另有一人想：“我要享受无色界的福”，于是修习空无边处等无色定，修习圆满，便得生于彼等诸处。这里他的生的因的业为业有，由业而生的四蕴为生有。四蕴的生为生，四蕴的成熟为老，四蕴的破坏为死。其余诸根本取（见取，戒禁取，我语取）亦以同样的解说。

（法住智）[421] 如是这无明是因，行是因的生起，把握这两者的因与生起的缘的慧是“法住智”。过去世和未来世亦以无明为因，行为因的生起，把握这两者的因与生起的慧是“法住智”。其它各句亦当以同样的方法解说。

（四类）于此十二支之中，无明与行为一类，识，名色，六入，触与受为一类；爱，取与有为一类；生与老死为一类。这里前一类为过去世，中间二类为现在，生与老死的后一类为未来。

（三世二十行相）在十二支中，当你说无明与行的时候，则也包括了爱、取、有三支的意思，所以这五法为过去的业转，识（名色、六入、触、受）等五法为现在的异熟转。当你说爱、取、有的时候，则亦包括无明与行，所以这五法为现在的业转，生与老死一句即表示识等，故此五法为未来的异熟转。这便是依十二支行相而成为二十种。

（三连接）十二支中的行与识之间是一个连接，受与爱之间是一个，有与生之间是一个。

世尊[422] “对于这四类三世二十行相及三连接的缘起的一切行相都能知见了悟。智是知的意思，慧是理解的意思。所以说：‘把握于缘的慧为法住智’”。世尊以此法住智如实而知彼等（十二支）法，于彼等中厌、离、离欲而解脱，破离断绝如上述的轮回车轮的辐。所以说：“破辐故”为阿罗汉。

201 我们的世间主，

用他的智剑，

破了轮回车轮的辐，

所以叫他阿罗汉。

（4）因为他是最胜应供的人，所以才值得领受衣服等资具及其它的供养。故世尊现世时，任何有权威的天人都不愿在他处作供养的。即如梵天娑婆主曾以量如须弥山的宝环供养世尊，又如频毗娑罗王、憍萨罗王[423] 等的天与人也尽力供养。甚至对于般涅槃之后的世尊。如阿育大王曾费了九十六俱胝（九万万六千万）的财产，于全阎浮洲造了八万四千的塔寺，其它的供养更不必说了。所以说“值得受资具等故”为阿罗汉。

一切资具和其它的供养，

唯有世间主才值得领受，

阿罗汉的名义，

世间的胜利者才得相符。

（5）犹如世间上自以为智的愚者，深怕不名誉而秘密行恶，但彼（世尊）决不会做这样的事，所以说：“不密行恶故”为阿罗汉。

于诸恶业中，

无秘密可说。

因无秘密故，

称为阿罗汉。

再综合地说：

因为牟尼的远离，

杀了一切烦恼的贼，

破了轮回车轮的辐，

应受资具等的供养，

又无秘密的行恶，

所以称他阿罗汉。

（二）（等正觉者）[424] 由于自己正觉一切法，故称“等正觉者”。即是说他是一切法的正觉者，应该通达的诸法业已通达觉悟，应该遍知的诸（苦）法业已遍知，应断的诸（集）法业已断绝，应证的诸（灭）法业已证得，应修的诸（道）法业已修习。所以说：

应知的我已知，

应修的我已修，

应断的我已断，

所以婆罗门呀，我是觉者。[425]9

202 亦即眼是苦谛，由于他的根本原因而生起的过去的爱为集谛，（苦与集）两者的不存在为灭谛，知灭的行道为道谛，如是举其四谛的每一句，亦得由自己正觉一切法。于耳、鼻、舌、身、意（内六处）也是同样的。如是对色等的（外）六处，眼识等的六识身，眼触等的六触，眼触等所生的六受，色想等的六想，色思等的六思，色爱等的六爱身，色寻等的六寻，色伺等的六伺，色蕴等的五蕴，十遍，十随念，膨胀想等十不净想，发等三十二行相，十二处，十八界，欲有等的九有[426]10，初禅等的四禅，修慈等的四无量，四无色定，逆观老死等的缘起支，顺观无明等的缘起支，亦当以同样的方法解说。这里举一句来说：“老死是苦谛，生为集谛，两者的出离为灭谛，知灭的行道为道谛，如是举其一句”都由自己正觉、顺觉、逆觉一切法。所以说：“由于自己正觉一切法为等正觉者”。

（三）（明行具足者）[427]11因为明与行具足，故为明行具足者。这里的“明”是三明或八明。三明当知如《怖骇经》[428]12中所说；八明，即如《阿摩昼经》[429]13中所说的观智及意所成神变加以六神通为八明。“行”即戒律仪，防护诸根之门，食物知量，努力醒觉，（信、惭、愧、多闻、精进、念、慧）的七种妙法，色界四种禅，当知共为十五法。因为依此十五法行，圣弟子得行于不死的方向，所以说“行”。即所谓：“摩诃男（大名），兹有圣弟子具戒”等，一切如在中分五十经[430]14中所说。世尊对于这些明与

行都已具足，所以称为“明行具足者”。

由于明的具足，而世尊的一切智圆满，由于行的具足，而他的大悲圆满。他以一切智而知一切有情的利与不利，以大悲而令有情避去不利而促进有利之事。因为世尊是明行具足者，所以他的弟子得以善行正道，不像缺乏明行者的弟子们所作苦行等的恶行。

（四）（善逝）善净行故，善妙处行故，正行故，正语故为“善逝”。

行亦名为逝。便是说世尊的行是善净，遍净而没有污点的。是什么行呢？便是圣道。世尊唯以此圣道而向安稳的方所没有执着的行，所以说：“善净故为善逝”。

善妙处行──即在不死的涅槃中行，所以亦说“善妙处行，故为善逝”。

由于各种的行，已经断了的烦恼不会再转来的为正行。即如《大义疏》所说：“在须陀洹道所断的烦恼，而那些烦恼便不会再转来，故为善逝……在阿罗汉道所断的烦恼，而那些烦恼便不会转来的，故为善逝”。或者说：自从在燃灯佛的足下获得授记以来，直至在菩提座上而成正觉，总共完成了三十波罗蜜[431]15的正行而给与一切世间的利益与快乐，不作常见，断见，欲乐，苦行等的极端行为，故为正行。所以说“正行故为善逝”。

他又是正语的，即是说在适当的场合而说妥当的话，所以说“正语故为善逝”。这里有经[432]16为例：“如来知道那些是不实不真无有利益的话，且为他人不喜而不适意的，如来便不说那样的话。如来又知道那些是实是真但无利益的话，且为他人不喜而不适意的，如来也不说那样的话。如来知道那些是实是真而给与利益的话，但为他人所不喜不适意的，如来知道时节因缘成熟才说那样的话。如来知道那些不实不真无有利益的话，但为他人所喜与适意的，如来亦不说那样的话。又如来知道那些是实是真但无利益的话，然为他人所喜及适意的，如来也不说那样的话。如来知道那些是实是真而给与利益的话，又为他人所喜欢及适意的，如来知道那是适当的时候，才说那样的话”。当知这是“正语故为善逝”。

（五）（世间解）完全了解世间，故为“世间解”。即世尊依自性，依集因，依灭，依灭的方便而普遍了知通达于世间。即如所说[433]17：“贤者，我决不说由于步行而能知能见得达那世界的边际不生不老不死不亡不再生起的地方。贤者，我亦不说不能得到世间的边际苦痛的尽终。然而贤者，我却宣示即在这有想有意而仅一寻的身体之内的世间与世间的集因世间的灭及至世间之灭的道。

决非步行

得达世间的终点，

亦非不可能到达

世间的边缘、苦痛的解脱。

所以只有那善慧的世间解

住梵行而行于世间的终点，

寂静者既然知道了世间的边缘，

不更希求于此世间，他世间”。

又有三世间：行世间，有情世间，空间世间。

此中[434]18说的“一世间：即一切有情依食而住”的地方，当知

为“行世间”。说到[435]19“世间常住或非常住”的地方为“有情世间”。

“日月的运行，

光明所照的地方，

这样一千倍的世间，

是你的威力所及”[436]20。

在这里是说的“空间世间”。那样的三世间，世尊完全了解。

（1）（行世间）即是那里的[437]21“一世间，是一切有情依食而住。二世间，是名与色。三世间，是三受。四世间，是四食。五世间，是五取蕴。六世间，是六内处。七世间，是七识住。八世间，是八世间法。九世间，是九有情居。十世间，是十处。十二世间，是十二处。十八世间，是十八界”。这些“行世间”，世尊完全了解。

（2）（有情世间）其次他知道一切有情的意欲，知其随眠，知其习性，知其胜解，及知诸有情的少垢，多垢，利根，钝根，善的行相，恶的行相，易教化的，难教化的，有能力的，无能力的。他对所有的“有情世间”亦完全知解。

（3）（空间世间）如对有情世间一样，亦知空间世间。便是他知道一轮围世界的纵横各有一百二十万三千四百五十由旬，其周围则为：

一切周围有三百六十万

又一万三百五十的由旬。

此中：

说大地的厚数，

有二十四万由旬。

支持大地的水：

安立于风中的水，

有四十八万由旬的深度。

水的支持者：

206 上升于虚空的风，

有九十万

又六万由旬。

世间的建立成功。

在世间的安立中：

诸山最高的苏迷卢，

深入大海的部份

与超出水面的相同，

各有八万四千由旬。

又有踰健达罗，伊沙驮罗，

竭地洛迦，苏达舍那，

尼民达罗，毗那怛迦，

颜湿羯拿等的大山；[438]22

它们的入海和高出水面，

自那苏迷卢的数量

次第一半一半的低下来，

上面还有种种天宝的庄严。

在苏迷卢的外面，

围绕着七重大山，

为四大天王的住所，

又栖息着诸天与夜叉。

雪山之高，

五百由旬，

三千由旬的纵横，

严以八万四千的奇峰。

一株称为奈迦的阎浮树，

它的身干的周围十五由旬，

周围干枝的长度五十由旬，

伸展的直径和高度

同样的一百由旬。

阎浮洲便因那树的巨大而得名，

和阎浮树一样大的树有：阿修罗的基脱罗巴答利树，迦楼罗的胜跋利树，西俱耶尼洲（西牛货洲）的迦藤跋树，北俱卢洲的劫波树，东毗提诃洲（东胜身洲）的西利娑树，三十三天（忉利天）的巴利却答迦树。所以古人说：

巴答利树，胜跋利树，阎浮树，

诸天的巴利却答迦树，

迦藤跋树，劫波树，

以及第七的西利娑树。

轮围山，

围住全世界，

深入海底和超出水面的相同，

各有八万二千由旬。

207 在世界之中的月轮，四十九由旬，日轮五十由旬。三十三天一万由旬，阿修罗天，阿鼻大地狱，阎浮洲也一样大。西俱耶尼洲七千由旬，东毗提诃洲也一样大。北俱卢洲八千由旬。一一大洲各有五百小岛围绕着，这样的一切为一轮围山，于一个世界之内。在世界与世界的中间是地狱。如是有无限的轮围山，无限的世界，世尊以他无限的佛智都能了解通达。因为他这样完全了解空间世间，所以说“遍知世间为世间解”。

（六）（无上士） 因为他自己的德更无超胜之人，故以无过于他之上者为“无上士”。即是他的戒德为一切世间最胜，而定、慧、解脱及解脱知见之德亦然。亦即是说，他的戒德是无有相等的，与无等者相等的，无比的，无对敌的……乃至解脱知见之德亦然，即所谓[439]23：“我实不见于天界，魔界……乃至天人众可以比较我的戒德圆满的”。又如《最上信乐经》[440]24等及[441]25“我实无有师”等颂的详细解说。

（七）（调御丈夫）他能御其应调御的丈夫为“调御丈夫”，调御即调伏的意思。应调御的丈夫是说未调御而当调御的畜生丈夫、人类丈夫及非人类的丈夫。即如世尊曾经调伏阿钵罗（无苗）龙王[442]26，周罗达罗（小腹）龙王，摩诃达罗（大腹）龙王，阿伽西柯（火焰）龙王，陀摩西柯（烟焰）龙王，阿罗梵楼龙王[443]27及达那波罗（财护）象[444]28等的畜生，令他们无毒而皈依住戒，又以种种的调御方便而调伏萨遮尼干子[445]29，庵跋咤学童[446]30，波伽罗娑

帝[447]31，沙那滕达（种德婆罗门）[448]32，俱答滕答[449]33等的人类，及阿罗婆迦夜叉，苏吉罗曼（针毛）夜叉，客勒罗曼（粗毛）夜叉[450]34，帝释天王[451]35等的非人。又如[452]36“鸡尸，我以柔调伏诸丈夫，亦以刚调伏及以柔与刚而调伏”等的经文亦可引例于此。

世尊对于戒清净之人等，初禅等，须陀洹等已经调御的人，亦为说向上之道的行道而更调御之。

或者以“无上士调御丈夫”为一句的意义。因为世尊的调御一切丈夫，能使于一跏趺坐趋向八方而不执着，所以说“无上士调御丈夫”。如“诸比丘，当调御的象由调象师调御可走一方”等的经文[453]37可以引例于此。

（八）（天人师）以现世，来世及第一义谛而适应的教诲，故为“师”。又如“商队”故为“师”。世尊如商队的首领。譬如商队的首领引导诸商队度过沙漠的难处，度过盗贼的危险地带，度过野兽的恶劣处所，度过饥饿的困难，度过无水的难处，如是令度种种难处得达安稳的地方；世尊为师！为商队之主，令诸有情度诸难所，度生的难所等的意义，可为这里的解释。

“天人”即天与人。这仅限于最超胜的诸天及最有才能的人而说。然世尊亦能教诲诸畜生故为师。他们因闻世尊说法为成就道果的近依因，由于这有力的因缘成就，在第二生或第三生便有证得道果之分。例如蛙天子[454]38等。

据说：一次世尊在伽伽罗池畔为瞻波市的住民说法，当时有一只青蛙正在听取世尊的声相，不料一位牧牛的人无意地把他的杖拄在青蛙的头上及凭杖而立。青蛙即在那时命终，以闻法功德而生三十三天的十二由旬的黄金宫中。它好像从梦中醒来一样，看见那里的一群天女围绕着自己，“喂！我也生到这里吗？我曾做些什么善业呢？”这样审察之后，除了听取世尊的声相以外，没有看见别的德业。所以他即刻与他的宫殿同来世尊的地方，以头礼足。世尊知而问道：

有神变可赞的光辉，

带着优美的颜色，

照耀一切的方向，

是谁礼我的两足？

（答）：

我的前生呀！

是水栖动物的青蛙，

听你说法的时候，

给牧牛的人杀了啊！

世尊对他说法已，有八万四千的生物获得法现观。蛙天子亦得须陀洹果，微笑而去。

（九）（佛）以他的解脱究竟智业已觉悟一切所应知的，故为“佛”。或者以自己觉悟四谛，亦令其它有情觉悟，以此等理由故称为“佛”。

又曾示知此义：“觉谛故为佛，令人觉故为佛”，这样的说法，在一切义疏[455]39及《无碍解道》[456]40的解说相同。

（十）（世尊）这是与德之最胜，一切有情之最上，尊敬之师是同义语，所以古人说：

世尊，是说他最胜，

世尊，是说他最上，

那值得尊敬的师，

才称他世尊。

或有四种名：即依位的，依特相的，依原因的，随意而起的。“随意起”，是说依世间的名言随意取名的。如说犊子，应调御的牛

（青年牛）、耕牛（成年牛），此等是依位为名的。如说有杖的，有伞的，有冠的（孔雀），有手的（象）此等是依特相为名的。如说三明者，六通者等，是依原因为名的。如说多幸运者，多财者等，并未考虑此等的字义而起的，这便是随意而起的名。而此世尊的名是依据原因的，所以说此名不是摩诃摩耶夫人，不是净饭大王，不是八万亲戚所作，也不是帝释、睹史多等的殊胜诸天所作。法将（舍利弗）曾这样说[457]41：“世尊这个名字不是母亲作的……是解脱之后得的，此乃诸佛世尊在菩提树下证得一切知智之时共同获得的名称”。而此世尊之名是依诸功德的原因，为说明此等功德而说此颂：

具足一切的祥瑞，

受用适当的住所与法宝，

具诸功德分，

分别种种的道果，及破了烦恼，

值得尊重而吉祥，

修习了种种的修法，

到达了有的边方，

故得世尊的称号。

以上各句的意义，当知以《义释》[458]42中所说的方法来解释。这里更以别的方法来说明：

具足吉祥，破（了恶），

万德相应，而分别，

修习，而不在有中徘徊，

故名为世尊。

在这里应用增加一个字母和更换字母等的语源学的特相，并采取萨陀那耶或比沙陀罗[459]43的文法之故，所以虽然说他具有生起世间出世间之乐而得达彼岸的施戒等的吉祥之德，本应说为“具吉祥”的，但说他为“世尊”[460]44。

其次他已破了贪、瞋、痴、颠倒作意，无惭、无愧、忿、恨、覆、恼、嫉、悭、谄（诈）、诳、强情（顽迷）、激情（急躁）、慢、过慢、骄、放逸、爱、无明、三不善根、三恶业、（爱等三）杂染、（贪等三）垢、（欲等三）不正想、（欲等三）寻、（爱

见慢三）戏论、（常乐我净）四种颠倒、（欲、有、见、无明四）漏、（贪、瞋、戒禁取、见取四）系、（欲、有、见、无明四）暴流及四轭、（欲、瞋、痴、恐怖四）恶趣、（四资具的）爱取、（欲、见、戒禁、我语四）取[461]45、五种心的荒秽（疑佛、疑法、疑僧、疑学处、抱怨同梵者）、五缚（欲缚、身缚、色缚、恣意食睡、求天界而行梵行）、五盖（色等五）欢喜、六种诤根、六爱身、七随眠、八邪性（与八正道相反的）、九爱根、十不善业道、六十二见、百八爱行类、一切的不安、热恼、百千的烦恼。或者略而言之破了烦恼、蕴、行、天子、死的五魔；所以虽然因他已经破了此等一切危险，本应说为“破坏的”[462]46，但是说他为“世尊”。故如是说：

破了贪，破了瞋，

破了痴而无漏，

破了一切的恶法，

故名为世尊。

以“具吉祥”是说明他的百福特相的色身成就，以“破恶”是说明他的法身成就。如是（具吉祥与破恶）是说明为世人及巧智人之所尊敬，为在家及出家者之所亲近，能令亲近他的人除去身心的痛苦，为财施及法施的饶益者，及说明可与世间与出世间的快乐。

其次于世间的自在、法、名声、福严、欲、精勤的六法而应用“有德”之语。于世尊的自心中有最胜的“自在”，或者有变小变大等（八自在）为世间所称许的一切行相圆满。“法”是世间法。有通达三界证得如实之德而极遍净的“名声”。佛的色身，一切相好圆满的四肢五体，能令热心的人眼见而心生欢喜为“福严”。佛的一切自利利他的希求，悉能随其所欲而完成，故称遂欲成就为“欲”。成为一切世间所尊敬的原因的正精进，称为“精勤”。所以以此等“诸德相应”──亦即是他有德之义而称“世尊”。

其次以善等的差异分别一切法，或分别蕴、处、界、谛、根、缘起等善法，或以逼恼、有为、热恼、变易之义而分别苦圣谛，以增进、因缘、结缚、障碍之义而分别集谛，以出离、远离、无为、不死之义而分别灭谛，以引出、因、见、增上之义而分别道谛。“分别”即分别开示演说的意思。所以虽应说“分别的”[463]47，但是说“世尊”。

其次佛陀修习、习行、多作天住、梵住、圣住，身、心与执着的远离，空、无愿、无相三解脱，及其它一切世间出世间的上人法，所以应说“修习的”[464]48，但是说“世尊”。

其次佛陀曾经舍离于三有中而称为爱的旅行，所以本应说“有中舍离旅行者”(bhavesuvantagamana)，但现在取有(bhava)的婆(bha)字，取旅行(gamana)的伽(ga)字，取舍离(vanta)的梵(va)字，再将阿(a)变成长音的阿(ā)，故称“世尊”(Bhagavā)。正如世间中本应说“女子隐(mehanassa)处(khassa)的花环(mālā)”，但是（取me+kha+lā）说“金腰带”(mekhalā)。

（佛随念的修法及功德等）“依照此等理由而世尊为阿罗汉”……乃至“依此等理由为世尊”，（瑜伽者）像这样的随念佛陀之德，此时则无被贪所缠之心，无被瞋所缠之心，及无被痴所缠之心，他的心是只缘如来而正直的。因他这样没有了贪等所缠，故镇伏五盖，因向于业处，故他的心正直，而起寻伺倾于佛德；佛德的随寻随伺而喜生起，有喜意者由于喜的足处（近因）而轻安，不安的身心而得安息；不安的得安，则亦得生起身心二乐；有乐者以佛德为所缘而得心定（心一境性）；在这样次第的一剎那中生起了五禅支[465]49。因为佛德甚深或因倾向于种种佛德的随念，故不证安止定，只得近行之禅。此禅是依于随念佛德而生起，故称佛随念。

其次勤于佛随念的比丘，尊敬于师，顺从于师，得至于信广大、念广大、慧广大及福广大，并得多喜悦，克服怖畏恐惧，而

安忍于苦痛，及得与师共住之想，且因他的身中常存佛德随念，所以他的身体亦如塔庙一样的值得供养，又因他的心向佛地，纵有关于犯罪的对象现前，而他亦能如见师而生惭愧。他虽然不通达上位（近行以上），但来世亦得善趣。

真实的善慧者，

应对于如是

有大威力的佛随念，

常作不放逸之行。

先详论佛随念一门。

（二）法随念

希望修习法随念的人，亦宜独居静处禅思[466]50：“法是世尊（一）善说，（二）自见，（三）无时的，（四）来见的，（五）引导的，（六）智者各自证知的”，这样的教法或九种出世间法[467]51的功德应当随念。

（一）“善说”这一句是收摄教法（及出世间法）的，其它（五句）仅摄于出世间法。

先就教法说：（1）初中后善之故，（2）说明有义有文完全圆满遍净的梵行之故为“善说”。

（1）（初中后善）世尊虽仅说一偈，也是全部善美的法，所以那偈的第一句为初善，第二第三句为中善，末句为后善。如果只有一个连结的经，则以因缘（序分）为初善，结语（流通分）为后善，其余的（正宗分）为中善。若有许多连结的经，则以第一连结为初善，最后的连结为后善，其余的为中善。亦以因缘生起的事由为初善，为顺适诸弟子而说不颠倒之义及因与喻相应的为中善，令诸听众闻而生信的及结语为后善。全部教法自己的要义的戒为初善，止、观、道、果为中善，涅槃为后善。或者以戒与定为初善，止观与道为中善，果与涅槃为后善。（又于三宝中）佛的善觉性为初善，法的善法性为中善，僧的善行道性为后善。又闻佛法，如法行道，得证等正菩提为初善，证辟支菩提为中善，证声闻菩提为后善。又闻此法而得镇伏五盖，故亦以闻而得善为初善，行道之时取得止观之乐，故亦以行道得善为中善，如法行道及完成行道之果时，取得那一如的状态，故亦以取得行道之果的善为后善，这是依教法的初中后善，故为“善说”。

（2）（有义有文等）世尊说的法是说明教梵行与道梵行[468]52用种种的方法说其教法，适合于义成就故“有义”，文成就故“有文”。略说、释明、开显、分别、阐示、叙述，是义与句的结合，故“有义”，教法的字、句、文、文相、词（语原）解释的成就，故“有文”。教法的甚深之义及甚深的通达为“有义”，甚深的教法及甚深的演说为“有文”。得达义无碍解与辩说无碍解故为“有义”，得达法无碍解及词无碍解故为“有文”。是智者所知，为考察者所欣喜故“有义”，可信故，为世间的人所欣喜故“有文”。教法有甚深的意义，故“有义”，有显明之句故“有文”。一切圆满无可复加，故“完全圆满”，已无过失[469]53无可复除，故“遍净”。

亦可由行道而得证明，故“有义”。由教法而得明白圣教，故“有文”。有戒（定、慧、解脱、解脱知见）等五法蕴相应故“完全圆满”。没有（见慢等）随烦恼故，度脱轮回之苦故，无世间的欲望故“遍净”。

如是即“说明有义有文完全圆满遍净的梵行”为“善说”。

（3）或者以教法是无颠倒之义，故善(suṭṭhu)与说(akkh-āto)为善说(svākkhāto)。譬如其他外道的法义是颠倒的，实非障碍法而他说为障碍，实非出离法而他亦说为出离法，所以他们所说的是

恶说法。世尊的法义是不会这样颠倒的，不会超越违背“此等法是障碍，此等是出离法”等所说之法的。

如是先就教法为善说。

次就“出世间法”而说适合于涅槃的行道，及适合于行道的涅槃，故为善说。即所谓[470]54：“世尊对诸声闻善示通达涅槃的行道，其涅槃与行道是符合的。譬如恒河的水和耶牟那河[471]55的水相会合流一样，世尊对诸声闻善示通达涅槃的行道，其涅槃和行道也是这样合流的”。

此中（1）圣道是不采取二极端而从中道的，说此中道故为善说。（2）诸沙门果是止息烦恼，说此烦恼的止息故为善说。（3）涅槃的自性是常恒、不死、安全所、皈依处等，说常恒等的自性故为善说。如是依出世间法亦为善说。

（二）“自见”[472]56这里先于圣道自己的相续而令无贪，故由圣者自见为“自见”。即所谓[473]57“婆罗门，为贪染战胜而夺去其心的，则思恼害自己，亦思恼害他人，及思恼害两者，同时心亦苦受忧受。若舍贪时，则不思恼害自己，亦不思恼害他人，并不思恼害两者，心亦不会有苦受忧受，婆罗门，这便是自见之法。”

216 其次依证得（四向四果及涅槃）九种出世间法的人，他们不是依照别人的信而行，而是各各依其观察智自见的，故为“自见”。

或以值得赞叹的见为见；依见而征服烦恼，故为“见”。此中（1）于圣道依相应正见而征服烦恼，（2）于圣果依原因正见，及（3）于涅槃依所缘正见而征服一切烦恼。故譬如以车战胜敌人的为车兵，如是因见九种出世间法而征服烦恼，故为“见”。

或者即以见为见义，因值得见故为“见”，即依修习现观及作证现观[474]58而见出世间法，击退轮回的怖畏。譬如衣服值得着故着，如是（出世间法）值得见故“见”。

（三）关于（学人）给与自己的果位之时为无时，无时即为“无时的”[475]59。

不是要经过五天七天的时间，（圣道）才给圣果的，就是说在自己发生之后便得与果之意。或者要经过长时期方能给与自己的果，故为有时的。那是什么？即世间的善法。（出世善法）即在圣道之后而给与自己的果，故没有时间的为“无时的”。所以（这无时的话）是专指圣道（给与圣果）说的。

（四）“这是来见之法”，因为值得这样说来看的话，故为“来见”。为什么（出世法）值得这样说法呢？的确存在故，遍净故。

譬如空拳之内，虽说有金钱或黄金，但叫人来看是不可能的。何以故？的确不存在故。虽有存在之物，如屎尿等，而说这是很可爱的，但欲为令人心喜悦，叫他来看是不可能的。并且当以草或叶来遮蔽（屎尿）。何以故？不净故。这九种出世间法是本来存在的，犹如空中出了云翳的圆满的月轮，亦如放在黄布[476]60上的宝石一样的清净；所以说存在故，遍净故，值得说来看的话的为

“来见”。

（五）当引进故为“引导的”[477]61。其义的抉择如次：

引进为引导。即火烧自己的衣或头亦可置之不理，而值得以修定引导出世法于自心中，为引导的。这是说从事于有为的出世间法（四向与四果）。若是无为的涅槃则值得以自心引进为引导的──即值得取证之义。或者以圣道为引导者，因为导至涅槃故。以果与涅槃为引导者，因引其取证故。引导者即引导的。

（六）“智者各自证知”[478]62即一切敏智（提头即悟）等的智者，当各各自知：“我修道，我证果，我证灭。”因为弟子是不能依赖和尚所修之道而断除他的烦恼的，不能享受他的和尚的果定之乐，不能作证和尚所证的涅槃。所以出世法是不应如看别人的头饰一样，当于自己的心中见。这是指智者的实证而说；不是愚者的境界。

（法随念的修习法与功德等）此法为善说。何以故？自见故；又因无时之故为自见；可说来见之故为无时，以及引导之故为来见。瑜伽者如是随念善说等类的达摩之德，那时则无被贪所缠之心，不被瞋所缠，亦不被痴所缠；而他的心是只缘达摩而正直的。并如前（佛随念）所述的同样方法而镇伏了五盖，及于同一剎那中生起了五禅支。因为达摩之德甚深，或因倾向于种种德的随念，故不证安止定，只得近行之禅。此禅是依于随念达摩的德而生起的，故称法随念。

218 其次勤于法随念的比丘想：“演说如是引导的法及具足此等德支的师，除了世尊之外，我实在过去世未见，现在世亦未得见”，因他如是见于达摩之德，便尊敬于师，顺从于师，尊重恭敬于法，得至于广大的信等，并成多喜悦，征服怖畏恐惧而得安忍于苦痛，又得与法同住之想，且因他的身中常存法德随念，所以他的身体亦如塔庙一样的值得供养，又因他的心向证于无上之法，纵有关于犯罪的对象现前，而他亦能随念于法的善法性，生起惭愧。他虽然不通达上位，但来世亦得善趣。

真实的善慧者，

应对于如是

有大威力的法随念，

常作不放逸之行。

这是详论法随念一门。

（三）僧随念

若欲修习僧随念的人，当独居静处，随念如是圣僧伽的功德：“世尊的声闻众是善行道的，世尊的声闻众是正直行道的，世尊的声闻众是真理行道的，世尊的声闻众是正当行道的，即四双八辈的世尊的声闻众，是可供养者，可供奉者，可施者，可合掌者，为世间无上的福田”。[479]63

此中“善行道”(supaṭipanno)[480]64是善(suṭṭhu)与行道(paṭipanno)的结合，即指正道，不退之道，随顺之道，无敌之道的行道而言。恭敬地听闻世尊的训示教诫，故为“声闻”(Sāv-akā)。声闻之众为“声闻众”[481]65，便是有同等的戒和见，而集体生活的声闻团的意义。其次那正道亦说是正直、不曲、不弯、非不正及圣与真理，

因顺当故名正当，是故那行道的圣众，亦说为正直行道，真理行道，正当行道。此中在圣道之中的人，因他们具足正行道故为善行道；在圣果中的人，因为由于正道而证得其当证的，这是依照关于过去的行道为“善行道”。又依世尊善说的法与律而行道故，依可靠之道而行道故，为“善行道”。不取两种极端依于中道而行道故，舍弃了身语意的弯曲及不正等的过失行道故，为“正直行道”。“真理”即涅槃，为涅槃而行道，故为“真理行道”。因值得作正当行道的行道，故为“正当行道”[482]66。

“即”是即为此等之意。“四双”，依双数来说，即证得初（须陀洹）道者及证得（须陀洹）果者为一双，像这样共有四双。“八辈”是依单人来说，即证得初（须陀洹）道者为一，初果者为一，像这样共有八人。在此句中说人(purisa)或补特伽罗(puggala，梵文pudgala)同是一义。这里的人是指被教化者而说。“世尊的声闻众”，即依此等双数的四双人，或依单独的八辈补特伽罗为世尊的声闻众。

“可供养者”[483]67等，当取来供献的是供品，亦即当从远方拿来布施具戒者之物的意思，又与（饮食、衣服、卧具、医药）四资具是同义语。因为（声闻众受此供品）能令施者得大果报，故以值得去接受那些供品为“可供养者”。或者值得将一切所有物从远方拿来此处供献为可供献的，或者亦说值得为帝释等所供养，故为可供献的，像诸婆罗门称火为可供献者，因为他们觉得如是供祭，可以得大果报。如果是因供献者（施者）获得大果为可供献者，则唯有僧伽为可供献者；因为供献僧伽能成大果故。即所谓[484]68：

若人一百年，

事火于林中，

不如须臾间，

供养修己者，

彼如是供养，

胜祭祠百年。

这一句在其它部派（即说一切有部）用“可供献者”(āhavanī-yo)，此部（上座部）用“可供养者”(ahuneyyo)，这两句的意义是一样的，不过文句稍有一点不同而已。这便是“可供养者”的意义。

“可供奉者”[485]69，从四方八面而来的亲爱悦意的亲戚朋友，为了表示敬意而准备殷勤待客的所施之物为供奉物，那样为诸客人所设置之物是适合布施与僧伽的，而僧伽领受它也相宜。实无尊客如僧伽，因为僧伽仅在一佛期间[486]70可见，而且纯一无杂，具备令人敬爱的（戒等）诸法故。所以说供奉物适合于布施给他们，及他们亦相宜去领受供奉之物为“可供奉者”。在别部（说一切有部）的圣典亦用“可奉献者”(pāhavanīyo)，那便是说僧伽值得先供，故以最先当拿来奉献僧伽为“可奉献者”，或以最先值得奉献为“可奉献者”。所以那个字和上座部所说的“可供奉者”(pāhuneyya)是同义的。

“可施者”[487]71是指相信有他世而施于当施而说。值得施，或由施有利，即由清净之施令得大果，故为“可施者”。

值得受彼一切世人流行以两手放在头上的合掌，为“可合掌者”[488]72。

“世间无上的福田”[489]73，是一切世间无比的福的增长处。譬如国王或大臣的谷或麦的增长处，称为国王的谷田或国王的麦田；如是僧伽为一切世间的诸福增长处，因依僧伽，而一切世间的利益安乐等诸福增长，故僧伽是“世间无上的福田”。

（僧随念的修法与功德）如是随念善行道等的僧德，那时则

无被贪所缠之心，无瞋所缠及无被痴所缠之心；而他的心是只缘僧伽而正直的。并如前（佛随念）所述的同样方法而镇伏了五盖，及于同一剎那中生起了五禅支。因为僧伽之德甚深，又因倾向于种种僧德的随念，故不证安止定，只得近行之禅。此禅是依于随念僧德而生起的，故称“僧随念”。

其次勤于僧随念的比丘，尊敬及顺从于僧伽，得至于广大的信等，并成多喜悦，征服怖畏恐惧，而得安忍于苦痛，又得与僧伽同住之想，且因他的身中常存僧随念，所以他的身体亦如集合僧众的布萨堂一样的值得供养，又因他的心向证于僧德，纵有关于犯罪的对象现前，而他亦如面见僧伽，生起惭愧。他虽然不通达上位，但来世亦得善趣。

真实的善慧者，

应对于如是

有大威力的僧随念，

常作不放逸之行。

这是详论僧随念一门。

（四）戒随念

欲修戒随念的人，独居静处，当以如是不毁等之德而随念于自己的戒，即[490]74“哈哈！我的戒实无毁、无穿、无点、无杂[491]75、自在、智者所赞、无所触、令起于定”。

在家人随念在家戒，出家人随念出家戒，无论在家戒或出家戒，在他们的戒的起初或末了，一条也不破，犹如不破边的衣服，那样的戒，因无毁故名“无毁”。

222 如果他们的戒，在中央不破一条，犹如没有戳穿的衣服，那样的戒，因无穿故名“无穿”。

他们的戒也无次第的破二或三条，犹如黑或赤等任何体色的好牛，不在她的背上或腹部发现长圆等形的异色，那样的戒，因无斑点，故名“无点”。

他们的戒，不在中间的这里那里破了几条，像涂以各种颜色的斑点的母牛，因无杂色故名“无杂”。

若以无差别而总说一切戒，则不为七种淫相应[492]76法与忿恨等[493]77的恶法所毁害，故名无毁、无穿、无点、无杂。

他们的戒，因脱离了爱等的支配而成自由的状态，故为“自在”。为佛陀等的智者所赞叹，故为“智者所赞”[494]78。不为爱与见等所触，或不可能为任何人所责难说：“这是你于诸戒中的过失”，所以说“无所触”。能令近行定与安止定，或道定与果定生起，故名“令起于定”[495]79。

（戒随念的修法与功德）如是以不毁等的德而随念于自己的戒，那时则无被贪所缠之心，无瞋及无痴所缠之心，而他的心是只缘于戒而正直的。关于戒亦如前述的同样方法而镇伏了五盖，及于同一剎那中生起了五禅支。因为戒德甚深，又因倾向于种种戒德的随念，故不证安止定，只得近行之禅。此禅是依于随念戒德而生起的，故称“戒随念”。

其次勤于戒随念的比丘，尊敬顺从于戒学，与具戒者同样的生活，殷勤不放逸，无自责等的怖畏，少量之过亦无见畏，得至于广大的信等，成多喜悦，虽不通达上位，但来世亦得善趣。

真实的善慧者，

应对于如是

有大威力的戒随念，

常作不放逸之行。

这是详论戒随念一门。

（五）舍随念

欲修舍随念的人，当倾心于施舍的天性，及常常慷慨的颁与所施之物。或者初修的人，先如是发愿受持：“从此以后，若有受者，如果未曾给他最少一口的所施之物，我决不食”，于是从那天起，即于德胜的受者之中，依其能力给与所施之物，取彼施舍之相，独居静处禅思[496]80：“我实有利，我实善得，我于悭垢所缠的世人中，离垢悭心而住，是放舍者，净手者，喜舍与者，有求必应者，喜分施者”，如是以离垢悭等德而随念于自己的舍。

此中“我实有利”[497]81是说对我实在有利，例如[498]82：“给他人的寿，则天人的寿而他有分”，又如[499]83：“爱施者为众人敬爱”；更如[500]84：“爱施者，得达善人（菩萨等）之法”，像此等表示，都是佛陀赞叹施者的利益，即是说我必得彼等利益之分的意思。

“我实善得”[501]85是说我已得遇佛教又得人身，那实在是我的善得！何以故？因“我于悭垢所缠的世人中……是喜分施者”。此中“悭垢所缠”[502]86是为悭垢征服之意。“世人中”即是说依（自业）而生的有情。所以即于不忍将自己所得的与他人共有为特相的，或能污秽自心的光辉的黑业之一的悭垢所战胜的有情之中的意思。

“离垢悭”[503]87即其它的贪瞋等垢及悭的脱离为离垢悭。“以心住”即成为上述的心而住的意思。在经中[504]88亦提及证得须陀洹

的释氏摩诃男（大名）曾经询问关于依止住的方法，在佛陀指示依止住的问题曾说：“我住家”（家主）。那里是说我征服（烦恼家）而住的意思。

“放舍者”是施舍者。“净手者”是手的清净者。是指他常常洗手，以自己的手恭敬地给以所施之物而说。“喜舍与者”即放弃，分散，遍舍之意。他喜欢常常实行舍与，故说喜舍与者。“有求必应者”是他人有求之物，便给他，即应于求的意思。亦可读作供应，即以供献相应之义。“喜分施者”[505]89为喜施与分。即“我施与”及“我自己当食的也分给他”，二者都欢喜的。如是为随念之意。

（舍随念的修法及功德）如是以离垢悭等的德而随念于自己的舍，那时则无被贪所缠之心，无瞋及无痴所缠的心，而他的心是只缘于舍而正直的。关于舍亦如前述的同样方法而镇伏了五盖，及于同一剎那中生起了五禅支。因为舍德甚深，又因倾向于种种舍德的随念，故不证安止定，只得近行之禅。此禅是依于随念舍德而生起的，故称“舍随念”。

其次勤于舍随念的比丘，心甚倾向于舍，无贪的意向，随顺慈心，自知如何行，得多喜悦。虽不通达上位，但来世亦得善趣。

真实的善慧者，

应对于如是

有大威力的舍随念，

常作不放逸之行。

这是详论舍随念一门。

（六）天随念

欲修天随念者，当具有依圣道而生的信等之德。独居静处禅思[506]90：“有四大王天，有三十三天，焰摩天，兜率天，化乐天，他化自在天，梵众天[507]91，有以上的天；彼等诸天，因具备那样的信，故死后得生彼处。我也具有这样的信。彼等诸天因具备那样的戒……那样的闻……那样的舍……乃至具备那样的慧，故自人界死后得生彼处。我也具有这样的慧”。如是以诸天为例证，而随念于自己的信等之德。

亦如经中[508]92说：“摩诃男，圣弟子随念于自己及彼等诸天的信、戒、闻、舍及慧的时候。那时则无被贪所缠之心”。这样说，当知亦是以经文为例证而说明诸天与自己有同等的信等之德。在义疏中更坚决地说：“以诸天为例证而随念于自己的德”。

（天随念的修法及功德）是故预先随念于诸天的德，然后随念他自己所有的信等之德，那时则无被贪所缠之心，无瞋及无痴所缠之心，那时他的心是只缘诸天而正直的。并以前（佛随念所说）的同样方法镇伏了五盖，及于同一剎那中生起了五禅支。因为信等之德甚深，又因倾向于种种天德的随念，故不证安止定，只得近行之禅。此禅因为是随念于诸天之德及自己的信等之德，故称“天随念”。

其次勤于天随念的比丘，为诸天所爱乐，更加证得广大的信

等，成多喜悦而住。虽不通达上位，但来世亦得善趣。

真实的善慧者，

应对于如是

有大威力的天随念，

常作不放逸之行。

这是详论天随念一门。

杂论（六随念）

再详论此等（六随念），在[509]93“那时他的心是只缘如来而正直”等语，及“摩诃男，圣弟子的心正直而得义受，得法受，得法伴悦，悦者而得生喜”等语。

这里依“彼世尊亦即是阿罗汉”等义而生满足，是说关于“得义受”。依“圣典”而生满足，是说关于“得法受”。依于两者，当知是说“得法伴悦”。

在天随念中，说他的“心缘诸天”，即是说他先以心缘诸天，或者以心缘于得生诸天而与诸天同等的自己的德。

其次此等六随念是圣弟子的成就，因为依于彼等而得明了佛法僧的德，且他们具有不毁等德的戒，离诸垢悭的舍，及与有大威力的诸天同等的信等之德。

《摩诃男经》是因为请问须陀洹的依止住所的问题，而世尊为了指示须陀洹的依止住所而详说这六随念的。

在《贪求经》[510]94中亦说：“诸比丘，兹有圣弟子，随念如来：世尊亦即是阿罗汉……那时心成正直，出离超脱于贪求。诸比丘，什么是贪求？与五种欲是同义语。诸比丘，兹有情以此（由佛随念所得的近行禅）为所缘而得清净”，这是为圣弟子说依于随念而心得清净，更证得第一义的清净。

又在摩诃迦旃延所说的《障碍机会经》[511]95中说：“贤者，真希有！贤者，实未曾有！那知者、见者、阿罗汉、等正觉者的世尊，承认在障碍中（在家）的有情亦有清净（超越悲恼、消灭忧苦、得真理）及证涅槃的机会──即此六随念处。什么是六？贤者，兹有圣弟子随念于如来……如是或有有情而得清净”，这是仅为圣弟子说证得第一义清净法性的机会。

在《布萨经》[512]96中亦说：“毗舍佉，怎样行圣布萨？毗舍佉，当从事清净其随污染的心。毗舍佉，怎样从事清洁其随染污的心呢？毗舍佉，即随念于如来”，这是仅对受持布萨的圣弟子，显示以清净心而随念业处，得成布萨的大果。

在（增支部的）第十一集[513]97中，因问：“尊师，我们住于各种不同的生活，当以何种的生活而住？”为了指示圣弟子的生活方式故这样说：“摩诃男，有信者是成功的，但非无信者，勤精进者是成功的……常忆念者……禅定者……有慧者，摩诃男，是成功的，但非无慧者。摩诃男，你应该住立于这五法中，更当修习六法。摩诃男，你应随念如来，世尊亦即是阿罗汉……佛、世尊”。

在此等诸经中虽然是为圣弟子说，但具有清净的戒等之德的凡夫亦应作意随念，由于随念佛陀等的功德，则随念者的心欣净，

以欣净的心力，即得镇伏诸盖，成大和悦，可修毗钵舍那（观），而证阿罗汉。例如住在迦多根达迦罗的颇率特梵长老。据说：有一天尊者看见了魔所化作的佛相，他想：“这个具足贪瞋痴的假相，尚有如此庄严，那离了一切贪瞋痴的世尊，怎不更庄严光辉呢？”于是以佛陀为所缘而获得了喜悦，增长了他的毗钵舍那观，得证阿罗汉果。

※为诸善人所喜悦而造的清净道论，在论定的修习中完成了第七品，定名为六随念的解释。

第八 说随念业处品

（七）念死

在六随念之后，再说念死的修习。

（念死的意义）“死”──是一个有情的命根的断绝。诸阿罗汉断除轮回之苦，称为“正断死”。诸行的剎那灭，称为“剎那死”。树的死，金属的死等，称为“通俗死”（大家通称死）[514]1 。这些死不是这里的意思。此处是指“时死”“非时死”[515]2 两种。

“时死”──由于福尽，或寿尽，或两者俱尽所发生。“非时死”──（生存）业为“断业”所毁。

虽有令寿命存续的（食等之）缘存在，但因令其结生的业的成熟故死，称为“因福尽而死”。

如现时的（阎浮提洲）人，不具（诸天的）趣，（劫初人的）时，（北俱卢洲人的）食等，仅尽百岁的寿量便死，名为“由寿尽而死”。

如度使魔[516]3 及迦蓝浮王[517]4 等，由于可令死没的业，即在那剎那地断绝其生命的延续，或者由于宿业关系，用刀剑等的方法断其

生命延续而取死者，即名“非时死”。 230

如上述的一切（时、非时死）即为命根的断绝所摄。如是忆念称为命根断绝的死，为“念死”。

（念死的修法之一）欲修念死的人，独居静处，当起“死将来临”，“命根将断”，或“死，死”的如理作意。如果念喜爱者的死，如生母念爱子之死则生悲；若念憎恶者的死，如怨敌念他的仇人之死则生欢喜；若念全无关心者的死，如烧尸者见死骸则不起感动；若念自己的死，如畏怯者见屠杀者之举剑则起战栗，以上的一切都是不如理作意，因为不起忆念感动及智的。所以在各处见了被杀或死的有情，思虑他们过去曾是知名之士的死而生忆念感动及智之后，当起“死将来临”等的方法作意。这样作意为起如理作意──即起方便作意之义。如是作意之时，有人即得镇伏诸盖，住于念死的所缘，生起得证近行定的业处。

（念死的修法之二）像上面的修习，如果依然不能现起业处之人，则另有八种修法：（一）以杀戮者追近，（二）以兴盛衰落，（三）以比较，（四）以身多共同者，（五）以寿命无力，（六）以无相故，（七）以生命时间的限制，（八）以剎那短促[518]5 等八种行相而念于死。

（一）“以杀戮者追近”──犹如杀戮者追近。即譬如追近的杀戮者想道：“我要斩此人的头”，并举剑放到他的头颈的周围一样，念死的追近亦当如是。何以故？死乃与生俱来及取生命故。譬如菌芽以头带尘而出，有情则取老死而生。有情的结生心生起之后即至老衰，如从山顶落下的石头，与此相应蕴共同坏灭。如是剎那死是与生俱来，生者必死，故这里的意义（断绝命根）的死也是与生俱来的。是故有情从生时以来，即如升起的太阳，必向西行，其所行之处，一点也不退转的；或如河川的急流，必持运一切（落下的草木之叶等）继续流下，一点也不退转的，如是趋向于死，一点也不退转。故说道：

从开始的那一夜，

小儿进住了母胎，

如云起而行，

一去不复回。[519]6

如是向死而行者，犹如小川被烈日蒸发而枯涸，如树上的果实，随夜间的水来湿蒂而早晨脱落，如锤打土器而毁坏，如日照露珠而消散，近于死亦然。故说道：

昼夜的过去，

生命的消灭，

人寿的减少，

如小川的流水。[520]7

如成熟的果实，

怕早晨的脱落，

生的人，

常有死的惧怕。[521]8

人们的生命，

如陶师所造的土器，

不论大小烧未烧，

最后终至于毁灭。[522]9

犹如草尖的朝露，

太阳上升而消灭，

人们的寿命亦然。

母亲勿阻我（出家）！[523]10

如是与生俱来的死，犹如举剑的杀戮者，已经把剑放到他的

232 颈上，必取其生命不会停止的。是故与生俱来及取其生命故，如举剑的杀戮者，为死的追近，当这样以杀戮者的追近而念于死。

（二）“以兴盛衰落”──直至他的光荣不为衰落所败为兴盛。更无光荣能够战胜衰落而继续存在故衰落。即所谓：

征服了整个的大地，

施了一百俱胝[524]11的具福者，

到了临终的时候，

只得半个庵摩罗果的权力。

便是那个同样的身体，

到了福尽的时候，

也要去见死的面，

无忧王到了忧的境地。[525]12

同时，一切的健康终至于病，一切的青春终至于老，一切的生命终至于死。一切世间的大众必随生，为老所占、为病所侵、为死所袭。所以说：

譬如高耸入云的大石山，

周围辗转，研碎四方，

老死对于众生类：

剎帝利与婆罗门，

吠舍，首陀，旃陀罗与波孤沙，

一切都粉碎，谁也不能逃。

老死的境域，没有象车步兵用武的地方，

或以咒语战术及财贿，也无可能战胜他。[526]13

如是深知生命的兴盛，终至于死的衰落，以“兴盛的衰落”而念于死。

（三）“以比较”──以他人比较自己。即以七种行相作比较而念于死：（1）以大名；（2）以大福；（3）以大力；（4）以大神变；（5）以大慧；（6）以辟支佛；（7）以等正觉。

（1）怎样比较呢？对于有大名声、大眷属、大财富及多牲骑

等，如摩诃三摩多王[527]14、曼陀多王[528]15、大善见王[529]16、坚辐王[530]17、尼弥王[531]18等，无疑的都已为死所侵袭。像我这样的人怎么不为所侵呢？

摩诃三摩多等大名的大王，

他们都已为死所制服，

如我这等人，

更有何言说。

如是先以大名声比较而念死。

（2）怎样以大福比较呢？

殊提[532]19、阇提罗[533]20、郁伽[534]21、

文荼[535]22、与富兰那迦[536]23，

他们都是世间的大名大福者，

一切都已死，

如我这等人，

更有何言说。

如是以大福比较而念死。

（3）怎样以大力比较呢？

婆薮提婆、婆罗提婆[537]24、

毗曼塞那、优提体罗[538]25、

迦那罗、比耶檀曼罗[539]26，

此等世间知名的大力士，

都已为死所征服；

他们也得死，

如我这等人，

更有何言说。

如是以大力比较而念死。

（4）怎样以大神变比较呢？

第二上首弟子，神通第一的（目犍连），

用他的足趾，便得震动毗阇延多[540]27的宫殿，

亦如麋鹿进入狮子口，

带着神通进入恐怖的死的口里，

如我这等人，

更有何言说。

如是以大神变比较而念死。

（5）怎样以大慧比较？

除了世主之外， 234

他人的慧不及舍利弗的十六分之一，

这样大慧的第一上首弟子[541]28，

也为死征服，

如我这等人，

更有何言说。

如是以大慧比较而念死。

（6）怎样以辟支佛比较呢？他以自己的智与精进力，破了一切烦恼之贼，而得独觉──麟角喻独生者，亦不能脱离于死，我怎么能脱呢？

观察各种原因的大仙，

以智力而得漏尽的独生者，

以独行独住的麟角喻者，

他们也不得超越于死，

如我这等人，

更有何言说。

如是以辟支佛比较而念死。

（7）怎样以等正觉者比较呢？彼世尊饰以八十种好及三十二相庄严的色身，一切种类清净的戒蕴等德宝成就的法身、大名、大福、大力、大神变、大慧都达到顶点、无等、无等等、无比[542]29无双的阿罗汉等正觉者，如大火聚给雨水降下而消灭，他也给死雨降下而即座寂灭。

这样有大威力的大仙，

那死力也无耻无畏的逼来。

无耻无畏，

粉碎一切，

像我这样的有情，

怎不为死所战胜？

如是比较等正觉者而念死。

以这样共同的死，拿那些具有大名等及其他的人与自己比较，像那些殊胜的有情一样，念我也要死的则生起得达近行定的业处。当如是自他比较而念死。

235 （四）“以身多共同者”──此身是许多人共同的，是八十种虫聚所共同的。于此等虫聚中，依外皮而住的则啖外皮，依内皮而住的则啖内皮，依肉而住的则啖肉，依腱而住的则啖腱，依骨而住的则啖骨，依髓而住的则啖髓。它们即在那住所中生而老而死及屙屎放尿，身体是它们的生家、病室、坟墓、厕所与尿桶。此身为彼等虫聚扰乱而至于死。如彼八十种虫聚，在身体的内部尚有共同的数百种病，外部则有蛇蝎等的死缘。譬如建立在四衢通道的鹄的，来自四方八面的矢剑枪石等都落于此。此身亦然，为一切灾难的鹄的。此身为诸灾难所袭必至于死。所以世尊说[543]30：

“诸比丘！兹有比丘，日去夜来之时，作是思惟：‘我实有甚多死的缘，蛇啮我，蝎啮我，百足虫啮我，它们都足以使我命终，所以都是我的危碍’。或者‘我颠踬跌倒，饮食于身中腐败，胆汁的扰乱，痰的扰乱，剑风的扰乱，它们都足以使我命终，所以都是我的危碍’”。

如是“以身多共同者”而念死。

（五）“以寿命无力”──此寿的无力名为无力。因有情的命，（1）须出入息的关系；（2）威仪的关系；（3）冷热的关系；（4）大种的关系；（5）食物的关系。

（1）此命须得出入息的平衡而存续。如果呼出的鼻息不进入的时候，或者吸入的不出来时，便名为死。

（2）获得四威仪的平衡而命能存续。如果任何一种威仪过分

了，则寿行断绝。

（3）获得冷热的平衡而命能存续。如为过冷或过热的征服则失命。

（4）获得（地水火风四）大种的平衡而命能存续。如果地界及水界等任何一种的扰乱，则强壮的人亦成身体僵硬，或痢疾而身体湿污，或受大热之苦，或关节败坏而至命终。

（5）获得适当的段食时而命存续。不得食者便至命终。

当如是“以寿命无力”而念死。

（六）“以无相故”──是因为无确定，无限定的意思。所以有情的：

命、病、时与身倒处，

以及趣等的五种，

在这生命的界内，

那是无相无知的。

（1）“命”──不能作“必定生存这样长的时期，更无过之”的确定，故为无相。有情在羯罗蓝[544]31时可死，在頞部昙(abbuda)、闭尸、键南，入胎后一个月、两个月、三个月、四个月、五个月，乃至十个月时亦可死，从母胎出产时可死，以后乃至在百岁以内或以外都要死的。

（2）“病”──“有情必以此病而死，不以他病”，实不能如是确定，故为无相。因为有情以眼病可死，以耳病等任何病亦可死的。

（3）“时”──“有情必以此时死，不以他时”，实不能如是确定，故为无相。因为有情在午前可死，在正午等任何一时亦可死的。

（4）“身倒处”──谓“死者的身体当于此处倒，不在他处”，实不能如是确定，故为无相。一个生在村内的人，其身体可倒在村外，生在村外者可倒在村内；或者陆生者的身体可倒在水中，水生者倒在陆上等等的多种可能。

237 （5）“趣”──“有情自彼处死当生于此”，实不能如是确定，故为无相。因为自天界死者，可生于人中，自人界死者亦可生于天等任何一界中，如是旋转于五趣界（地狱，饿鬼，畜生，人间，天上）中，犹如牵机械的牛相似。

（七）“以生命时间的限制”──现在人的生命的时间是很有限的。如果长寿者，亦不过百岁上下。所以世尊说[545]32：“诸比丘，人寿短促，不久便至来世。故当作善，当行梵行。生者决无不死。诸比丘，彼长寿者，百岁上下而已……”。

人寿甚短促，

善人时轻蔑；

如行救头燃；

无有死不来。

又说[546]33：“诸比丘！往昔有师名阿罗迦”，一切亦在以七种譬喻庄严的经中详说。

又说[547]34：“诸比丘！若有比丘如是念死修习；‘呜呼！我命实在一日一夜之间，我必忆念世尊教法，我实多有所作’。诸比丘！若有比丘如是念死修习：‘呜呼！我命实在一日之间，我必忆念世尊教法，我实多有所作’。诸比丘！若有比丘如是念死修习：‘呜呼！我命实在一顿饭食之间，我必忆念世尊教法，我实多有所作’。诸比丘！若有比丘如是念死修习：‘呜呼！我命实在咀嚼吞下四五团饭食之间，我必忆念世尊教法，我实多有所作’。诸比丘！此等称为住于放逸比丘，迟缓的修习为漏尽而念死。诸比丘！若有比丘，如是念死修习：‘呜呼！我命实在咀嚼吞下

一团饭食之间，我必忆念世尊教法，我实多有所作’。诸比丘！若有比丘如是念死修习：‘呜呼！我命实在一呼吸或入出息之间，我必忆念世尊教法，我实多有所作’。诸比丘！此等称为住于不放逸比丘，敏捷的修习为漏尽而念死”。

如是咀嚼四五团饭食之间的短促寿命的时间尚不可靠，当这样的“以生命的限制”而念死。

（八）“以剎那短促”──有情的剎那寿命，是依第一义极短的只起一心之间而已。犹如车轮转动之时，只以一辋的部分转动，停止时亦只一辋部分停止，如是有情的寿命只是一心剎那，那心消灭之时，即名有情灭。即所谓[548]35：“过去心剎那（的有情）已生存，非现在生存，非未来生存。未来心剎那（的有情）非已生存，非现在生存，是未来生存。现在心剎那（的有情）非已生存，是现在生存，非未来生存”。

命与自体及苦乐（受）[549]36

都只一心的相应，

剎那迅速的存续。

死者或存者，

诸蕴灭相等，

一去不再生。

以（心）未生故不生，

依现存（心）而生存，

由心灭故世间灭，

此依第一义施设。

如是“以剎那的短促”而念死。

念此八种之中任何一种行相的人，以数数作意，而得修习其心，住念于死的所缘，镇伏于五盖，而得现起禅支。因为死的所缘的自性法故，及悚惧故，不得安止定，只证近行之禅。

239 出世间禅及第二、第四无色禅，由于自性法的殊胜修习得证于安止。即因为依清净修习的次第故得证出世间安止，由于所缘的超越修习故得证无色安止。因为在那里（无色禅）证安止禅的只有一所缘的超越。然而此（念死）中（清净修习及所缘的超越）两者都没有。所以（念死）只能证得近行之禅。

因为此禅是由于念死之力而生起，故称“念死”。

（念死的功德）勤修念死的比丘，是常不放逸的，对一切有得不爱乐想，舍弃命的爱者，是呵斥罪恶者，不多贮藏，对于资具离诸悭垢，得至熟练于他的无常之想，随着亦得现起苦想及无我想。

不修习念死的有情，死的时候未免陷于恐怖昏昧，如突然地遭遇猛兽、夜叉、蟒蛇、盗贼，及杀戮者相似，如是（修习）则不陷于（恐怖昏昧）而得无畏无昏昧而命终。他于现世纵使不证不死（的涅槃），来世亦得到达善趣。

真实的善慧者，

应对于如是，

有大威力的念死，

常作不放逸之行。

这是详论念死一门。

（八）身至念

今说除了佛陀出世之外，是以前未曾流行的，（而且）非一切外道领域的“身至念处”，世尊曾于诸经之中以种种的方法这样的赞叹[550]37：“诸比丘，有一法，修习、多作（修习者），则导至大悚惧，导至大利益，导至大瑜伽安稳，导至大的正念正知，导至获得智见，导至现法乐住，导至证得（三）明、（八）解脱、（及沙门）果的。是哪一法呢？即身至念……。诸比丘，凡不受用身

至念者，他们即不受用不死（的涅槃）。诸比丘，凡受用 身至念者， 240

他们受用不死（的涅槃）。诸比丘，凡未受用身至念者，他们即未受用不死（的涅槃）。（诸比丘，凡）已受用（身至念者，他们即已受用不死。诸比丘，凡）退失（身至念者，他们即退失不死。诸比丘，凡）未退失（身至念者，他们即未退失不死。诸比丘，凡）已失去（身至念者，他们即已失去不死。诸比丘，凡）已开始身至念者，他们即已开始不死。[551]”又云[552]38：“诸比丘！身至念云何修习？云何多作，有大果，有大功德？诸比丘！兹有比丘至阿练若”等，依此等（一）安般（出入息）节，（二）威仪节，（三）四正知节，（四）厌恶作意节，（五）界作意节，（六至十四）九种墓节等的十四节的指示，来解释彼（身至念）的修习。

此（十四节）中，（二）威仪节，（三）四正知节，及（五）界作意节的三节依观说，（六至十四）九种墓节依（第二十一品的九）观智中的（第四）过患随观（智）说。又此（九墓节）已在膨胀相等定的修习的（第六品之十）不净的解释中说明。其次就（一）安般节与（四）厌恶作意节的二种定来说。然而这两种之中的安般节则另有念安般单独的业处说明。如云[553]39：“再者，诸比丘，比丘在此脚掌以上，头发的顶端以下及以皮肤为周围的身体，观察充满种种的不净：即此身有发、毛、（爪、齿、皮、肉、腱、骨、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠间膜、胃中物、粪、脑、胆汁、痰、脓、血、汗、脂肪、泪、膏、唾、涕、关节滑液、）尿。”如是以骨髓包摄于脑，为厌恶作意而说的三十二行相业处，便是这“身至念”的意义。

释此（身至念）的修习（法），先释（上面的）圣典（文句）：

（释身至念的圣典文句）“此身”是这四大种所成的污秽之身。“足跖以上”是从足跖以上。“发的顶端以下”是从发的尖端下面起。“以皮肤为周围”是周围以皮肤为界限。“观察充满种种的不净“是观见此身充满着种种发等的不净。如何观察？即观“此身有发乃至尿”。

在彼（此身有发乃至尿的文）此中，“有”：即是存在。

“此”：即指这从脚掌以上，头发的顶端以下及以皮肤为周围充满种种的不净而说的。

“身”即身体。由于身体实是不净所积聚，或者是厌恶的发等的生处，所以称为身。“发、……、尿”即指发等的三十二行相。在此当知如此地结合：“此身有发，（此身）有毛”（等）。

那所说的是什么呢？在这脚掌以上，头发的顶端以下，以皮肤为周围的一寻之身体，以一切行相〔深深地〕考察，实不见有任何珍珠、摩尼（宝珠）、琉璃、沉香、栴檀香、郁金香、龙脑香、香粉等微尘的净性，只是见到极臭、厌恶、不美观的种种发、毛等的不净。是故说：“此身有发，毛乃至尿”。

这是依文理的解释。

（身至念的修法）其次欲修（身至念）业处的初学善男子，当如前面（第三品）所说的亲近善友，而习业处，那善友亦应对学者说“七种把持善巧”及教以“十种作意善巧”。

1.（七种把持善巧）此中当如是教他（1）以语，（2）以意，（3）以色，（4）以形，（5）以方位，（6）以处所，（7）以界限的七种把持的善巧。

“以语及以意，以色、以形、以方位，

以处所、以界限，智者以七种来学取。”

（1）于此等恶作意业处中，纵使他是三藏（持）者，但作意时，亦应第一“以语”读诵。或者有人亦能于读诵时得以明白业处，例如与去亲近住在（锡兰中部）马拉耶的大天长老的两位长老相似。

传说：那两人（向大天）长老请教业处，长老教他们在四个月内读诵圣典（所说的）三十二种（身）。他们虽然是精通二三部（尼迦耶）的人，但亦依法善巧的在四个月中读诵三十二种身，

直至证得须陀洹果。

所以教授业处的阿阇梨当对弟子说：“第一以语读诵”。那读诵者当先分发皮的五种来顺逆的读诵。即顺读：“发、毛、爪、齿、皮”以后，再逆诵：“皮、齿、爪、毛、发”。此后又顺读肾的五种：“肉、腱、骨、骨髓、肾脏”，再逆诵：“肾脏、骨髓、骨、腱、肉、皮、齿、爪、毛、发”。自此又读肺的五种：“心脏、肝脏、肋膜、脾脏、肺脏”，再逆诵：“肺脏、脾脏、肋膜、肝脏、心脏、肾脏、骨髓、骨、腱、肉、皮、齿、爪、毛、发”。此后又诵脑的五种：“肠、肠间膜、胃中物、粪、脑”，再逆诵：“脑、粪、胃中物、肠间膜、肠、肺脏、脾脏、肋膜、肝脏、心脏、肾脏、骨髓、骨、腱、肉、皮、齿、爪、毛、发”。此后又诵脂肪的六种：“胆汁、痰、脓、血、汗、脂肪”，再逆诵：“脂肪、汗、血、脓、痰、胆汁、脑、粪、胃中物、肠间膜、肠、肺脏、脾脏、肋膜、肝脏、心脏、肾脏、骨髓、骨、腱、肉、皮、齿、爪、毛、发”。此后又诵尿的六种：“泪、膏、唾、涕、关节滑液、尿”，再逆诵：“尿、关节滑液、涕、唾、膏、泪、脂肪、汗、血、脓、痰、胆汁、脑、粪、胃中物、肠间膜、肠、肺脏、脾脏、肋膜、肝脏、心脏、肾脏、骨髓、骨、腱、肉、皮、齿、爪、毛、发”。

243 当这样的百回、千回、百千回的以语读诵。因为以语读诵（身至念）业处的经典而纯熟，则心不至于这里那里的散乱，（身的三十二）部分亦得明白，了如指掌，亦如围栅行列的明显。

（2）犹如“以语”，同样的亦当“以意”读诵（即默诵）。以语读诵是为以意读诵之缘；以意读诵是为通达（特）相之缘。

（3）“以色”──是应当确定发等之色。

（4）“以形”──即当确定它们（发等）的形。

（5）“以方位”──于此身中，自脐以上为上方，（脐）以下为下方。故（三十二分中的）此分是在此方──当如是确定方位。

（6）“以处所”──这一部分是在此处──当如是各各确定其处所。

（7）“以界限”──有自分界限与他分界限两种界限。此中每一部分的下、上、横的界限，当知如是的“自分界限”；发不是毛，毛不是发，当知如是分别“他分界限”。

如是教授七种把持善巧者，亦应教授他们知道这（身至念）业处，在某经中是以厌恶说的，在某经中是以界说的。即此（身至念业处）于大念处（经）[554]40中是以厌恶说的；于大象迹喻（经）[555]41、大教诫罗睺罗（经）[556]42及界分别（经）[557]43中是以界说的。但在身至念经[558]44中则以关于那（三十二分中每分的）色的显现者而分别四禅的。此中以界说的是毗钵舍那（观）的业处，以厌恶说的是奢摩他（止）的业处。于此（厌恶作意节）中是奢摩他（止）业处的意义。

2.（十种作意善巧）这样教过了七种把持善巧之后，当再教（1）以次第，（2）以不过急，（3）以不过缓，（4）以除去散乱，（5）以假名的超越，（6）以次第撤去，（7）以安止，（8）─（10）以三经典的十种作意善巧。

（1）“以次第”──于此（三十二分身），自读诵以后，当次

第的作意，不要跳一个的作意。如果跳一个的作意，则如无技巧的人，登三十二级的阶梯，以跳一步而登，结果身体疲劳而失败，不能完全登达，如是他（于三十二分中跳级作意者）亦不能以完全的修习而得应得的意乐，唯有其心疲劳而失败，不能完成其修习。

（2）以次第作意者亦应“不过急”作意。若过急作意者，虽然他或许可得完成其业处的终点，但（对业处）不明了，不得至于殊胜（之位）；譬如有人行三由旬的道路，不观察其当进与当避（之道），即以速度的往返百回，虽然到达终点（亦不知是终点），但是应问而后行（才知终点）是故不宜过急。

（3）如不过急，亦宜“不过缓”（作意），若过缓作意者，则不能到达业处的终点，而证胜（位）之缘；譬如欲于当日行三由旬之道的人，若于途中的树、山、池等处处耽搁，则不能到达终点。

（4）“以除去散乱”──当除去即放弃业处而散乱于外部的种种所缘之心。若不除去（散乱）则忆念外部散乱之时，而消失其业处；譬如有人行于仅有一足宽的削壁之道，不察其放足（之处），但左盼右顾，错乱其步法，则自百仞的削壁落下来了。是故应除去散乱而作意。

（5）“以假名的超越”──即超越了发毛等的假名（概念），置心于厌恶中，譬如大旱之时，有人在林中发现了泉水，即在那里结以多罗树叶等作标帜，（初则）依那标帜而来沐浴及饮，但是因为常常来而到了其行迹明显之时，则不需要那标帜，在任何希望之时，即可来浴与饮；如是在初分，以发毛等的假名作意者，到了获得厌恶明了之时，则当超越发毛等的假名，专置其心于厌恶之中。

（6）“以次第撤去”──应撤去那些不（于心中）现起的部分，为次第撤去作意。即初学者于发作意，又撤去（发的）作意而至最后的尿的部分而止；于尿作意，又撤去（尿的）作意而至最初的发的部分而止。在他的数数作意中，有些部分（于心中）现起，有些则不现起。当于那些现起的部分中先作（意）业。如果二分同时现起之时，亦必有一分现起比较好的，如是当于那现起的部分数数作意，而生起安止定。

这是个有关的譬喻：即譬如要捕捉住在三十二株多罗树所形成的多罗林中的猕猴的猎师，最初以弓矢射穿那猕猴所居的多罗树叶及作呼喊之声，此时那猕猴便顺次于多罗树上一一的跳去而至最后的多罗树；猎师亦追至那里行其同样的方法，而彼（猕猴）又以同样的方法逃回最初的多罗树。如是由于各处屡起喊声，令彼（猕猴）数数次第奔跳，终于停止一多罗树上，坚持那中央最嫩的多罗叶，纵使（弓矢）射去之时它也不起了。当知这（与三十二分身的次第撤去）是相似的。

这譬喻（与次第撤去）对照如次：即三十二株多罗树的多罗林，为此身的三十二部分。心如猕猴，瑜伽行者如猎师。瑜伽行者的心环行于三十二部分的身中的所缘，如猕猴住于三十二株多罗树的多罗林。瑜伽行者开始于发的作意，顺次行去及置心于最后的部分，如猎师最初以弓矢射穿那（猕猴）所居的多罗树叶及作呼喊之声的时候，而猕猴顺次于多罗树上一一跳去而至最后的多罗树。再回来（至最初部分及最初的多罗树）的方法也是同样

的。数数作意，则有些（部分于心中）现起，舍其未曾现起的（部分），而对现起的（部分）行遍作（准备定），如猕猴再再继续于喊声所发之处的上面起（而他遁）。最后于二（部分）现起时，于现起较好的（部分）数数作意，而生起安止，如（猕猴）来至一多罗树而止，坚持其中央最嫩的多罗树叶，虽射之亦不起了。

更有一譬喻：譬如一乞食的比丘，住在三十二家的村落附近，他于第一家获得了二（家）分的饮食，便超越了其它的一家，第二天（于第一家）获得三分，便超越了其它的两家，第三天于最初（之家）获得了满钵，便（不行乞他家）回至坐堂（住坐所）食之。当知这亦（与三十二分身的作意）相似。三十二种（部分）如三十二家的村落。瑜伽行者如乞食者。瑜伽者于三十二种（部分）遍作（准备定）如彼（乞食者）的住于村落的附近。数数作意，舍弃其未现起的（部分）于各各现起的（部分）中，及于二部分中（现起较好的）遍作，如于第一家获得了二（家）分的饮食，便超越了其它的一家，第二天（于第一家）获得三分，便超越了其它的两家。于彼二（部分）中的现起较好的，数数作意而生起安止，如第三天于最初（之家）获得了满钵，便回至坐堂（住坐所）坐而食之。

（7）“以安止”──（三十二部分中）（于令生）安止（定）的部分（作意）当知即于发等的各各部分而坐起安止（定），为（安止定）的意义。

（8）─（10）“以三经典”──即增上心，清凉，觉支善巧等三经，当知精进与定的结合，是这（三经）的意义。

（8）此中[559]45：“诸比丘！勤策增上心的比丘，当于三相时时作意：即时时于定相作意，时时于策励相作意，及时时于舍相作意。诸比丘！勤策增上心的比丘，如果专于定相作意，则心趋懈怠。诸比丘！勤策增上心的比丘，如果专于策励相作意，则心趋掉举。诸比丘！勤策增上心的比丘，如果专于舍相作意，则他的心不为漏尽而正等持。诸比丘！然而勤策增上心的比丘，时时于定相、策励相及舍相作意，则他的心成为柔软，适合作业与清净，及不会破坏为漏尽而正等持”。

“诸比丘！亦如金匠或金匠的弟子造炉，既造炉已，于炉口点火，既于炉口点火已，以火钳挟金投入炉口，时时吹风，时时洒水，时时放舍。诸比丘！如果金匠或金匠的弟子专一对金吹风，则金将烧掉；诸比丘！如果金匠或金匠的弟子专一对金洒水，则金将冷却；诸比丘！如果金匠或金匠的弟子专一对金放舍，则金不至正当的纯熟。诸比丘！然而金匠或金匠的弟子，对金时时吹风，时时洒水，时时放舍，则金成为柔软，适合作业，净洁及不会破坏而成正当的作用──如欲用金制作金带、耳环、颈饰、金鬘等的种种装饰品，都得完成他的目的”。

“诸比丘！如是勤策增上心的比丘乃至为漏尽而正

248 等持。而彼（比丘）为了以通（智）证知而倾心于通（智）证知之法，若有（宿因等的）原因，得以现证彼法”──当知此经是“增上心”。

（9）[560]46“诸比丘！具足六法的比丘，得证无上清凉。云何为六？诸比丘！兹有比丘，心当抑制之时，即抑制其心；心当策励之时，即策励其心；心当喜悦之时，即喜悦其心；心当放舍之时，即放舍其心；倾心于胜（道与果），及乐于涅槃。诸比丘！具足此六法的比丘，得证无上清凉”──当知此经是“清凉”。

（10）“觉支善巧”──[561]47“如是诸比丘，若心消沉之时，不宜修习轻安觉支”──此等已在（第四品）论安止善巧中说明。

曾经善学七种把持善巧及深深地确定了十种作意善巧，即瑜伽者当以二善巧善取业处。

如果（瑜伽者）与阿阇梨（师）安住一寺，则不必（一时）详细请教，（确定业处后）当以策励业处得进步已，从此次第的向上请教。若欲住在他处的，则当依照上述的（七种把持善巧及十种作意善巧）规定详细学习，再三翻覆（读诵），了解一切困难之处，如于（第四品）地遍的解释中所说的方法，舍离不适当的住所，而住适当的精舍，断除小障碍，当于厌恶作意中遍作（准备定）。

3.（取三十二分身之相与厌恶性）（遍）作者当先取发等之相。怎样取呢？拨出一二根头发置于掌上，当先确定其色。在剃

发处看发亦可。或于水钵或于粥钵中看（所落之发）亦可。见黑（发）时，当思惟“黑”，见白时，思惟“白”，（黑白）相间之时，则从多数的思惟。犹如于发，见一切“皮等五种”亦宜如是取相。

如是取相已，当确定一切（三十二）部分中的色、形、方位、处所与界限，及确定色、形、香、所依与处所五种的厌恶性。关于这一切部分的确定法次第叙述如下：

（1）（发）先就发的自然之色是黑的，像木槵子的“色”。“形”则长圆如称杆之形。“方位”──生在（身的）上方。“处所”──两侧以耳朵边，前以额际，后面以项为限；封盖头颅的湿皮为发的处所。“界限”──如谷芒插入封盖头颅的皮中而住的发，下以（发）根自己的面积，上以虚空，横以（诸发）相互（之间）为限，决无二根头发（长）在一处的，这是（发的）“自分的界限”；发非毛，毛非发，如是不与其它（发以外）的三十一部分混同，而发为单独的一部分，这是（发的）“他分的界限”。这是发的色等的确定。

其次确定（此发的）色等五种的厌恶：即依发的色是厌恶的，依形，依香，依所依，依处所也是厌恶的。如在一钵心爱的粥或一钵饭中，虽然只见少许像头发的色的东西，也会厌恶地说：“这里混杂着头发，快拿开”，如是依发之“色”是厌恶的。如在夜间吃饭的人，若触着像阿迦的纤维与曼迦羯的纤维的头发之形，亦同样的厌恶，如是依“形”是厌恶的。如果不使用涂油与花香等，头发之香是极厌恶的；若（把头发）投入火中，（那气味）就更讨厌了。依发的色与形，或许不很厌恶，但依“香”是实在厌恶的。

譬如小孩子的粪的颜色像郁金色，其形亦如郁金块；又如弃于粪秽聚中而膨胀了的黑狗的尸体，色如多罗的熟果，其形滚转则如所弃的小鼓之形，而“犬”牙亦如素馨的蓓蕾。依这两种的色与形看，或许不很厌恶，若依其香则厌恶了。同样的，此发之色与形或许不甚厌恶，但依其香则厌恶了。

譬如在村中流出污物的不净之处而生的野菜，为城市的人厌恶而不食，同样的，这头发是依于脓、血、尿、屎、胆汁、痰等所流之处而生，故亦厌恶，这是（发）的“所依”的厌恶。此发生于三十一部分的积聚中，犹如生于粪堆之上的菌，亦如生于冢墓与粪秽等处的野菜，又如生于沟中的莲花与睡莲等的花，于不净处生，故甚厌恶。是故它们（发）的“处所”是厌恶的。

犹如于发，应如是确定一切部分的色、形、香、所依、处所的五种厌恶性。亦应确定一切部分各各的色、形、方位、处所与界限（的五种）。

（2）（毛）毛的自然的“色”，不像发那样纯粹黑色，却成黑褐色。“形”──尾端下垂，如多罗树根的形状。“方位”──生在（脐的上下）两方。“处所”──除了生发的部分及手掌足跖之外，生在其它大部分盖覆身体的皮肤上。“界限”──生入盖覆身体的皮肤之内一虮[562]48下以（毛）根自己的面积，上以虚空，横以（诸毛）相互之间为限，没有二毛生在一处的。这是（毛的）“自分的界限”。“他分的界限”与发相似。

（3）（爪）──有二十枚名爪。它们都是白“色”。“形”如鱼鳞。“方位”──足的爪在下方，手的爪在上方，如是生在

两方。“处所”──生在指（趾）端的背上。“界限”──两方以（左右）指端的肉，内以指背的肉，外与顶以虚空，横以（诸爪）相互之间为限，没有二爪长在一处的。这是它的“自分的界限”。“他分的界限”与发相似。

（4）“齿”──齿长得完全的人，有三十二个齿骨。他们的“色”也是白的。“形”──有种种的形状，先就它们的下一排来说，在中间的四齿，好像次第插在一团粘土之上的葫芦瓜的子的形状；在它们（四个）两边的每一个有一根及一尖端，如曼莉迦（素馨的一种）的蓓蕾之形；此外的一个（小臼齿）有一根二尖端，如车的支柱之形；再外边的二枚（小臼齿和大臼齿）有二根三尖端；更外边的二枚（大臼齿）有四根四尖端。上面的一排也是同样的。“方位”──生在上方。“处所”──在（上下）二腭骨中。“界限”──下以在腭骨中的（齿）根自己的面积，上以虚空，横以（诸齿）相互为界，二齿长在一处是没有的。这是它们的“自分的界限”。“他分的界限”与发相似。

（5）（皮）──盖覆全身的皮。在上（层）的黑色、青色或深褐色、黄色等色的为肤（外面的薄皮），若把那全身的外皮共聚起来不过如枣核之量。皮的本“色”是白的，这（皮的）白色，若为火伤或打击等而脱去外皮之时则更明显了。“形”──略而言之，与身形同；详言之：则足趾的皮如蚕茧之形；足背的皮如皮靴套足之形；胫的皮如以多罗树叶包裹食物之形；股的皮如装满米的长袋之形；臀的皮如装满水的滤水囊之形；背的皮如铺张在板上的皮革之形；腹的皮如铺张在琵琶的空穴的盖膜之形，胸的皮略如四角形；两臂的皮如套入箭筒的皮革之形；手背的皮如剃刀鞘之形或栉袋之形；手指的皮如钥袋之形；颈的皮如包颈布之形；面的皮如有大小孔的昆虫的窝的形状；头皮如钵袋之形。

取于皮的瑜伽行者，当输送他的智于从上唇开始的上方的面部，最先当确定盖覆面部的皮肤。其次（确定）额骨的皮肤。其次譬如伸手于放在袋内的钵与袋之间，输送他的智于头骨及头皮之间，分离其皮与骨的结合状态，而确定其头皮。其次（确定）肩的皮。其次以顺与逆（确定）右手的皮。次以同样的方法（确定）左手的皮。次则（确定）背的皮。次以顺与逆（确定）右足的皮。次以同样的方法（确定）左足的皮。以后次第的确定生殖器官、腹、胸、颈的皮。在颈皮之后，确定下腭的皮，最后（输送他的智）到达下唇而（确定）完结。如是次第取了粗（皮）的人，对于细（皮）亦得明白。“方位”──生于（上下）二方。“处所”──盖覆全身。“界限”──下面（里面）以骨的面积，上面（外面）以虚空为限。这是它的“自分的界限”，而“他分的界限”与发相似。

（6）“肉”有九百肉片。一切的颜“色”都是赤的，与甄叔迦花相似。“形”──胫的肉团像多罗的叶包食物之形；股（大腿）的肉像研石之形；臀部的肉像灶的后边之形；背的肉像多罗果汁所作的糖板之形；两边的肋肉像仓库的（壁）孔涂以薄薄的粘土之形；乳房的肉像投在地上的粘土团之形；两臂的肉像两只剥了皮的大鼠之形。如是取了粗（肉）的人，对于细（肉）亦得明白。“方位”──生在（上下）二方。“处所”──包住三百多骨。“界限”──下面（里面）以附着骨聚的面积，上（外面）

以皮肤，横以相互（的肉）为限。这是它的“自分的界限”，而“他分的界限”与发相似。

（7）“腱”有九百的腱。“色”──一切都是白的。“形”──有种种形。于此（腱）中；从颈的上部开始，有五根大腱联络身体向前面下走，有五根向（身的）后面，五根向右，五根向左。联络右手的，亦于手的前面有五，后面有五。联络左手的亦同样。联络右足的，亦于足的前面有五，后面有五。联络左足的亦同样。如是支持身体的有六十根大腱联络身体而向下走的。它们亦名为筋，一切如百合[563]49的球茎之形。其它散在各处的（腱）较细的如绳之形，更细的如臭蔓之形，又细的如琵琶之弦的形，又细的如粗线之形。手背与足背的腱如鸟足之形。头的腱如小儿的头缠（帽子）。背的腱如展在日光之下的湿网之形。其它附着四肢五体各处的腱如网衣穿在身上的形状。“方位”──生在（上下）二方。“处所”──附结于全身的骨。“界限”──下以三百骨之上的面积，上以皮肉接触之处，横以相互（之腱）为界。这是它的“自分的界限”，而“他分的界限”与发相似。

（8）“骨”──是除了三十二颗齿骨之外，其它的六十四根手骨，六十四根足骨，六十四根筋肉依止的软骨，二根踵骨，每一足各有二根的踝骨，各有二根胫骨（胫骨与腓骨），各有一膝盖骨，各一大腿骨，二臀骨（肠骨），十八根脊椎骨，二十四根肋骨，十四根胸骨（肋软骨），一心骨（胸骨），二锁骨，二肩（胛）骨，二臂骨（上膊骨），各二前膊骨（桡骨与尺骨），七颈骨（颈椎），二腭骨，一鼻骨（鼻腔），二眼骨（眼窝），二耳骨（听腔），一额骨（前头骨），一头骨（后头骨），九头盖骨（颅顶骨、颞颥骨等），即如是的大约三百骨。它们一切的“色”都是白的。“形”──有种种形。其中足趾的骨（趾骨）的前端像迦多迦（马钱子）的种子之形；（自前端）以后的中节的骨像巴纳萨（波罗蜜）的种子之形；元节骨如小鼓（一种面大腰小的手鼓）之形。足背的骨（跖骨）如被压碎的百合的球根聚之形。踵的骨（附骨）如单核子的多罗果子。踝的骨如（两个以线）系往来游戏的球形。胫骨附着于踝骨之处如剥去了皮的圣提（枣椰树？）木的顶上嫩的部分的形状。小胫骨（腓骨）如小弓的弧形；大的（胫骨）如干了的蛇背之形。膝盖骨如缺灭了一部分的水泡形。而胫骨附着（于膝盖骨）之处，其尖端如牛角形。大腿骨如没有削平的斧钺的柄的形状，而彼（大腿骨）依附于臀骨之处如游戏的球形。而臀骨依附于（腿骨）之处如切去前端的大波那伽（铁力木）果的形状。两个臀骨的连成一起如陶师（造土器）的灶形；若分开来一个则如铁匠的锤的革纽之形。在（脊椎骨的）尾端的尾闾骨（及荐骨）如倒捕的蛇头之形，有七处的大小孔，从脊椎骨的内部（看）重叠而上如头巾盘绕[564]50之形；自外部（看）如一列的环形。在彼等（脊椎）之间处处有二三棘状。如锯齿形在二十四根肋骨之中，不完全的（四根）如不完全的镰刀[565]51，其完全的（二十根）如完全的镰刀形；全部的（肋骨）则如白鸡的

展翼状。十四根胸骨（肋软骨）如古老的战车的框架的形状。心骨（胸骨）如杓的头形。锁骨如小铜斧的柄形。肩（胛）骨如用缺了一部分的锡兰的锄头形。臂骨（上膊骨）如镜柄之形。前臂骨（桡骨与尺骨）如一对多罗树的球茎之形。连珠骨（腕骨）如头巾的盘绕之形。手背骨（掌骨）如彼压碎的百合的球茎聚之形。在手指骨中，其元节骨如小鼓之形；中节骨如未完全的巴纳萨的种子形；前端的节骨如迦多迦（马钱子）的种子之形。七个颈骨如以棍贯成一串切为圆圈的竹笋的形状。下腭骨如铁匠的铁锤的革纽之形；上腭骨如削（甘蔗的）皮的小刀之形。眼窝与鼻腔的骨如已取去果肉的嫩的多罗的核子形。额骨（前头骨）如倒置的贝壳的杯的形状。耳根骨（听腔）如剃匠的剃刀鞘之形。在前额及听腔之上的缠头巾之处的骨，如一个充满（奶酪的瓮）的皱缩的奶酪的膜的形状。（后）头骨如椰子切了倾斜的口的形状。头盖骨如缝纫起来的破葫芦的形状。“方位”──在上下二方。“处所”──概言之在全身；分别而言，则头骨在颈骨之上，颈骨在脊椎骨之上，脊椎骨在臀骨之上，臀骨在腿骨之上，腿骨在膝骨之上，膝骨在胫骨之上，胫骨在踝骨之上，踝骨在足背骨之上。“界限”──内以骨髓，外以肉，两端以相互（之骨）为界。这是它们的“自分的界限”。“他分的界限”与发相似。

（9）“骨髓”──是在各种骨的内部的髓。其“色”是白色的。“形”──在种种大骨之内的（髓），如放入竹筒中蒸了的大笋的形状，在各种小骨之内的（髓），如放入竹棍的节中蒸了的细笋的形状。“方位”──生在上下二方。“处所”──在各种骨的内部。“界限”──以各种骨的内部的面积为限。这是它的“自分的界限”。“他分的界限”与发相似。

（10）“肾脏”──是连结一处的两个肉团。它的“色”为淡红色，如巴利跋陀迦（珊瑚树）的种子之色。“形”──如小孩子所玩的一双球形，或如结在一个蒂上的两只芒果之形。“方位”──处于上方。“处所”──从喉底由一根出发，下行少许，分为二支的粗筋连结（肾脏），并围于心脏肉而住。“界限”──以肾脏及肾脏的（边际）部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（11）“心脏”即肉心。其“色”红如莲的花瓣的背面之色。“形”──如除去外部的花瓣而倒置的莲蕾之形。外部光滑，内如丝瓜的内部。智慧者的（心脏）略开少许（如莲花），无慧者的（心脏）仅如（莲花的）蕾。而（心脏）内空可放一波那伽（铁力木）的种子，在那里有半掌握的血，意界及意识界依彼而活动。贪行者的（心脏）是红的，瞋行者的是黑色，痴行者的如洗肉的水的颜色，寻行者的如野豌豆的汁的颜色，信行者的如迦尼迦罗（一种开花的树）花的色（黄色），慧行者的（心脏）犹如洁白清净无瑕而琢磨了的宝贵的摩尼珠的光辉。“方位”──生在上方。“处所”──在于两乳之间的身内。“界限”──以心脏及心脏的边际为限。这是它的“自分的界限”。“他分的界限”与发相似。

（12）“肝脏”是一对的肉膜。其颜“色”赤色，淡赤色，不甚浓赤色，如白莲的花瓣的背部之色。“形”──根上是一，到了顶端分为一双（左右二叶）如俱毗兰罗（乌木？）的叶形。愚痴者（的肝脏）仅一片叶，而智者（的肝脏）则成二或三的小叶。“方位”──生在上位。“处所”──寄在二乳房的内部的右侧。“界限”──肝脏以肝脏的（边际）部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（13）“肋膜”是分为覆蔽（膜）与不覆蔽（膜）的两种盖覆肉。两者的“色”都是白的，如陀拘罗的布片之色。“形”──即它自己所占的处所之形。“方位”──覆蔽肋膜在上方，余者生在二方。“处所”──覆盖肋膜盖覆心脏及肾脏，不覆蔽肋膜则于全身的皮肤之下盖覆于筋肉。“界限”──下以筋肉，上以皮肤，横以肋膜的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（14）“脾脏”是像舌状的胃的肉。它的“色”是青的，如尼均提花的颜色。“形”──有七指（七寸）大，如黑犊的舌形。“方位”──寄于上方。“处所”──在心脏的左侧，寄于胃膜的上侧。如果它被打击出来时，有情的命便尽了。“界限”──以脾脏的（边际）部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（15）“肺脏”──是分为三十二片肉的肺肉。它的“色”赤色，如未甚熟的无花果的颜色。“形”──如一厚片没有切平的饼的形状。如果（身体）内部因无饮食之时而发生业生的火热伤害（肺脏）之故，则如食干草团的无味无生气的。“方位”──生于上方。“处所”──在两乳之间的身体的内部，盖覆及悬挂于心脏及肝脏的上方。“界限”──以肺脏的（边际）部分为限。

这是它的“自分的界限”。“他分的界限”与发相似。

（16）“肠”（这里指消化管食道及胃肠等的全体）即男子有三十二手（尺），妇人有二十八手（尺），及有二十八[566]*1处曲折的内脏。它的“色”白色，如白糖之色。“形”──像切了头而盘绕于血槽之中的蛇的形状。“方位”──生在二方。“处所”──上自喉底，下连于大便道，故在于喉底及大便道为边端的身体的内部。“界限”──以肠的（边际）部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（17）“肠间膜”是结于肠的曲折之处。它的“色”是白的，如白睡莲的根的颜色。“形”──亦如白睡莲的根形。“方位”──生在二方。“处所”──如用锄与斧作事等的人牵引（锄斧等）器具的时候，以器具的绳（结住）器具的板相似，又如拭足的垫子，于诸圆轮之间以线缝之（令不脱离），（肠间膜）是结住肠的曲折之处令不脱离于一边，在二十一个肠的曲折处之间。“界限”──以肠间膜的（边缘）部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（18）“胃中物”是胃中一切吃的饮的嚼的尝的东西。它们的“色”即如吃下的食物之色。“形”──如酒水囊装了米而没有结紧的形状。“方位”──据于上方。“处所”——在胃中。

所谓胃，是犹如压紧湿布的两方而中央生起气泡相似的内脏膜，外滑，而内则可说如腐烂的肉包，如污秽的巴梵罗迦的花，亦如腐烂了的巴纳萨果的皮的内部。在（胃）中，有蛆虫、如蚯蚓虫、如多罗形虫、针口虫、如布丝虫与绦虫等三十二种的虫聚在蠢动，当没有饮食的时候，它的跳动叫唤，侵害心脏之肉，当饮食之时，它们张口向上，把最初吞下的二三口（食物），很快的便争夺去了。胃实为它们的生家、便所、病室与坟墓。这胃里面，又譬如旃陀罗的村庄门口的污水池，在暑热之时，倾盆大雨，因水而泛滥出来的尿、粪、皮、骨、腱等的碎片及唾、涕、血等的种种污物，落于（池）中集合，混杂泥水，过了两三天之后，便生蛆虫，更由日光的热力蒸曛，起了一个又一个的水泡和气泡，变成了青黑色，极臭而极厌恶；这时（那些污物）即走近去一看也无价值，何况去嗅或去尝呢？同样的，种种的饮食，用牙齿的杵来粉碎了它，用舌的手来搅转它，混杂以唾液，在那一剎那，便已失去了原来的色香及美味等，然后如织者的浆，如犬的吐泻之物，落下（胃中）混杂以胆汁、痰与风等，以及胃中的消化热的煮蒸，杂以虫聚，起了一个又一个的水泡及气泡，成为极污极臭而极厌恶的状态；那样的（胃中物），即闻之而对饮食亦有不快之感，何况以慧眼观察。又落下（胃中）的饮食被分为五分：一分给生物（虫聚）吃了，一分给胃中的消化热烧了，一分成尿，一分成粪，一分成液体即增长血肉等。

“界限”──以胃膜及胃中物的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（19）“粪”即大便。它的“色”大部是吞下的食物之色。“形”──是粪的处所之形。“方位”──在于下方。“处所”──在熟脏（结肠的S状部及直肠）中。

“熟脏”的位置在脐之下及脊椎的根（荐骨及尾闾骨）之间，是肠的最后部分，高约八指（约八寸）如竹笋相似。犹如下雨于

高地之上，而水下流于低地储蓄；如是饮食落到胃中，以胃的泡沸的消化热煮烧，如以磨石研碎而变软物，然后经肠管而下，如压入竹节中的黄色的粘土，积集于（熟脏）中。

“界限”──以熟脏膜及粪的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（20）“脑”是在头盖腔内的髓聚。它的“色”是白的，如蛇菌团的颜色，亦可说如未成于酪的状态而腐败了的牛乳之色。“形”──即如脑的处所之形。“方位”──居于上方。“处所”──在四缝合线所接合的头盖腔之内，如结合的四个麦粉团放在那里相似。“界限”──以头盖里面及脑髓的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（21）“胆汁”有停滞胆汁及流动胆汁两种胆汁。此中停滞胆汁的“色”，如浓的末头迦的油色；流动胆汁，如萎了的阿拘利花之色。“形”──两者都和它们的处所同形。“方位”──停滞胆汁生于上方；余者生于二方。“处所”──流动胆汁除了发、毛、齿、爪（等）的无肉之处及坚硬干燥的皮肤之外，弥漫于其它的全身，犹如油滴（弥漫）于水上相似；如果（流动胆汁）激动之时，则两眼变黄而动摇，以及四肢战动。停滞胆汁，寄于心脏及肺之间，依于肝的肉，储藏于像丝瓜的囊的胆囊中；如果（停滞胆汁）激动之时，则有情发狂，生颠倒心，弃舍惭愧，作不应作，说不当说，思不应思。“界限”──以胆汁的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

261 （22）“痰”身体的内部约有一钵的痰。它的“色”是白的，如那伽跋罗的叶的汁色。“形”──如它的处所之形。“方位”──生在上方。“处所”──在胃膜之中，当吞下食物之时，譬如水面上的苔及水草，丢下一根木头或一块石子之时，则分裂为二，但展开而又合为一，如是食物吞下（胃中）之时，裂（痰）为二，但展开而又合为一；于（痰）衰弱之时，则胃发生了如成熟了的脓疱坏了的鸡蛋极厌恶的坏尸一样的臭，亦从那里上升有臭气的呃，连口也臭得如坏尸一样。那样将使人对他说：“走开些！你吐出很臭的气”。如果痰厚厚的增加，则如厕所的盖板相似，而得防止胃的内部的污秽之物的臭气。“界限”──以痰的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（23）“脓”是依坏了的血而起的脓。它的“色”如萎了的黄叶之色，于尸体内（的脓）如坏了的浓粥的泡沫之色。“形”──像它的处的形。“方位”──生于二方。“处所”──在那里积集便在那里，没有一定的处所可说；在身上那些给树桩所击或棘或火焰等所伤的部分，血被停止在那里而化了脓，或者生成了脓疱或疮等，（脓）便在那些地方。“界限”──以脓的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（24）“血”有积聚血和循环血两种血。此中积聚血的“色”如煮了的浓的虫漆汁的色；循环血则如清的虫漆汁的色。“形”──两者都如其所在的处所之形。“方位”──积聚血生在上方，余者生在两方。“处所”──循环血，除了发、毛、齿、爪等无肉之处及坚固干燥的皮肤之外，随于静脉网而遍在全身；积聚血约有一钵之量，装满肝脏所在处的下方，在心脏、肾脏、肺脏的

上方，一点一点的滴流下去而滋润于肾脏、心脏、肝脏及肺脏。如果肾脏及心脏等不得（血）滋润之时，则有情成为渴了。“界限”──以血的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（25）“汗”是由毛孔渗出的水界（液体）。它的“色”像清的胡麻油的色。“形”──如汗的处所之形。“方位”──居于二方。“处所”──汗的处所是没有固定的，不像血的常在。如果因为火的热力、太阳的热力、气候的变化等而身体发热之时，则自一切的发与毛孔流出（汗）来，犹如一束从水里拔起来而没有切平的莲的须根及白睡莲的茎相似（滴下水来）。是故（汗的）形亦得依发与毛的孔而知。取于汗的瑜伽者可对充满于发与毛的孔的汗而作忆念。“界限”──以汗的部分为界。这是它的“自分的界限”。“他分的界限”与发相似。

（26）“脂肪”是凝固的脂膏。它的“色”如分裂了的郁金之色。“形”──先就肥大的身体说，在皮肤与筋肉之间，如郁金色的（纤细的）陀拘罗的布片之形；瘦小的身体则附着在他的胫肉、腿肉、脊椎附近的背肉，胃的周围之肉等处，像折成二重三重的郁金色的陀拘罗的布片之形。“方位”──生于二方。“处所”──遍满肥大者的全身；附着于瘦小者的胫肉等处。虽称为肪，但也是非常厌恶的，所以（人们）不拿（脂肪）作涂头的油，也不用作鼻油的。“界限”──下以肉，上以皮肤，横以脂肪的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（27）“泪”是从眼中渗出的水界（液体）。它的“色”是清的胡麻的油的色。“形”──如它的处所形。“方位”──生在上方。“处所”──在眼孔中。然而这泪并不是像胆汁在胆囊中那样常积集于眼孔之中的。当有情心生欢喜而大笑之时，或生悲哀而哭泣之时，或吃了特殊的食物之时，或因烟及灰尘等侵入眼中之时，则（泪）与喜、悲或特殊的食物及气候等共同生起而盈满眶或渗出眼孔之外。取于泪的瑜伽者当取充满于眼孔的泪。“界限”──以泪的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（28）“膏”──是溶解的脂膏。它的“色”如椰子油的色；亦可说像撒布于粥上面的油的颜色。“形”──如在沐浴之时，脂膏之滴撒布于清净的水上浮动的形态。“方位”──生于二方。“处所”──大多在手掌、手背、足蹠、足背、鼻孔、额与肩等之处。然而膏在这些地方，并非常是液状的；当火热、太阳热、气候的变化，（体内地水火风四）界的变化之时，而在此（掌）等之处也变化了，此时则如沐浴之时的脂膏之滴撒布于水面上相似，在各处浮出膏来。“界限”──以膏的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（29）“唾”是在口内混以泡沫的水界（液体）。它的“色”白如泡沫色。“形”──如其处所之形，亦可说如泡沫形。“方位”──生于上方。“处所”──自两颊边下流于舌上。然而此（唾）并非常积聚在舌上的；当有情看见或忆想某种食物之时，或把任何热、苦、辛、咸、酸等味放到舌上之时，或者心脏（对某特殊食物）厌倦及对任何种类而生厌恶之时，则唾生自两颊之侧而下流止于舌上。在舌端的唾是淡的。在舌根的是浓的。把磨了的米或饭或任何其它硬食放到口里的时候，犹如在河堤的沙中掘的小穴，不断的渗出水来，（唾）亦不尽的流来而得滋润（食物）。

“界限”──以唾的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（30）“涕”──是从脑上流来的不净。它的“色”如嫩的多罗果（椰子果）内心的髓（肉）的颜色。“形”──如其处所之形。“方位”──生在上方。“处所”──充满在鼻孔之内。然而涕亦不是常积聚在鼻孔内的；譬如有人用荷叶包凝乳，在下面用针刺穿一小孔，凝乳的澄液便从小孔流落于外。如是当有情哭泣之时，或因特殊的饮食及气候的变化而内界发生动乱（四大不调）之时，则从头中的脑变成一种像腐败了的痰状的东西流下经过口盖的上部的开孔流入及充满于鼻孔，或流出（鼻孔）之外。取于涕的瑜伽者，当取充满在鼻孔的涕。“界限”──以涕的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（31）“关节滑液”──是身体的关节内部的滑的污秽的东西。它的“色”像迦尼迦罗的树脂之色。“形”──如它的处所之形。“方位”──生于二方。“处所”──在一百八十的关节之内，行滑润骨节的工作。如果（关节的滑液）少者，则起立，坐下，行走，转身，屈身与伸直之时，它的骨都作“格答格答”之声，如弹指声；他纵使一二由旬的道路，亦因风界激动而觉四肢疼痛。然而（关节滑液）多者，则于起坐等时，他的骨不会作“格答格答”之声，虽走长路，亦不会激动风界及不觉四肢疼痛。“界限”──以关节滑液的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

（32）“尿”──它的“色”如曼率豆的碱质性的汁的颜色。“形”──如倒置的水瓮内部流出来的水的形状。“方位”──生于下方。“处所”──在膀胱的内部。“膀胱”即小便袋。譬如投入污池而无口的罗梵那瓮，而污水进入（瓮中），然而看不出（瓮水）所入之道，同样的从身体进入（膀胱中）的尿，也看不出它的所入之道，但放出之道是明白的，当（膀胱之中）的尿充满之时，有情便说：“我要小便”而忙于小便了。“界限”──以膀胱的内部及尿的部分为限。这是它的“自分的界限”。“他分的界限”与发相似。

如是于发等部分中，确定了他们的色、形、方位、处所、界限之后，依（前说的）次第，不过急等（十种作意善巧）的方法，以色、形、香、所依、处所的五种而作“厌恶！厌恶！”的忆念者，最后则超越（发等的）假名（而修习），譬如有眼的人，看见有三十二种颜色的花而结在一根在线的花蔓，一切的花是不分何始何终的同时显现，如是作“此身有发毛”等的观身之人，对于彼等（三十二分）的一切法亦不分何始何终的显现。所以在（前面的）作意善巧论中说：[567]52“初学者于发作意，去（彼于发）作意已，至最后的尿的部分而止”。如果（瑜伽者）对（自身之）外部（的其它的身体）专注作意，以及如是于（他人的）一切部分都明了之时，则对游行的人与畜等（于瑜伽者的眼中）舍了有情的行相，只是现起一堆（三十二）部分的积聚而已；若（见）彼等（人或畜）吞下饮食之时，亦仅现起如投（食物）于（三十二）部分的积聚之中相似。（于三十二分）以次第撤去等而作“厌恶！厌恶！”的次第忆念者，得以次第生起安止定。那里依发等的色、形、方位、处所、界限而得现起“取相”；依（发等的色、形、香、所依、处所五种的）一切行相的厌恶（考察）而得现起“似相”。那（似相）的修习者，依照如（十）不净业处中所说的方法而得生起初禅的安止（定）。彼（安止）若人于（三十二身分的）一部分明白了，于一部分中证得安止，不再修习其它的瑜伽者，则他仅生起一（安止定）。若人（三十二身分中）多分明白了，或于一（部分）而证（安止）禅，更于其它部分而修瑜伽者，则他得依部分的数目而生起初禅定，犹如摩罗迦长者相似。

据说：那尊者（摩罗迦）握住长部师无畏长老的手说：“朋

友无畏！先研究这个问题：摩罗迦长老于三十二分中得三十二的初禅，如果他夜入一禅，日入一禅，则以半月余而得成就；若每日入一禅，则以月余而得成就”。

如是此（身至念）业处虽依初禅而成，但是由于忆念（三十二分的）色、形等之力而成，故称为“身至念”（业处）。

（身至念的功德）精勤于身至念（业处）的比丘，是战胜不乐与乐的，不是为不乐及乐所战胜的。他是常常征服生起的不乐而住。他是战胜怖畏恐惧的，不是为怖畏恐惧所战胜的。他是常常征服生起的怖畏恐惧而住。他是[568]53“忍辱者，能忍寒、热乃至能忍夺取其生命之苦”。依发等的色一类（青、黄、赤、白之遍），得证四禅，而达六通。

真实的善慧者，

应对于如是

有大威力的身至念，

常作不放逸之行。

这是详论身至念一门。

（九）安般念[569]54

今者[570]55：“诸比丘！此安般念──三摩地修习与多作时，实为寂静，殊胜，纯粹与乐住，对已生的恶不善法即能消灭与寂止”──世尊这样赞叹之后又说[571]56：“然而诸比丘，云何修习安般念三摩地？云何多作，实为寂静、殊胜、不杂与乐住及已生的恶不善法即能消灭与寂止？诸比丘！兹有比丘，去阿练若，或去树下，或去空闲处，结跏趺坐，正直其身，置念面前，而彼（比丘）或念入息，或念出息。（一）[572]57出息长时，知‘我出息长’，或者入息长时，知‘我入息长’。（二）出息短时，知‘我出息短’，或者入息短时，知‘我入息短’。（三）‘觉知全身我出息’及‘觉知全身我入息’彼如是学。（四）‘安息身行我出息’及‘安息身行我入息’彼如是学。（五）觉知喜（六）觉知乐（七）觉知心行（八）觉知安息心行（九）觉知心（十）令心喜悦（十一）令心等持（十二）令心解脱（十三）观无常（十四）观离欲（十五）观灭（十六）‘观舍遣我出息’及‘观舍遣我入息’彼如是学”。如是有十六事而显示安般念业处。以下来（解释）那（安般业处）的修习法。只就那圣典（的文句）来解释，说完了便一切完具，所以这里先来解释圣典（的文句）：

（释安般念的圣典文句）“然而诸比丘，云何修习安般念三摩地？”先于此句中：“云何”──是为了要详细解答安般念三摩地的修习的种种方面的征问。“然而诸比丘，修习安般念三摩地”──是对于所征问的种种方面的指示。“云何多作乃至寂止”也是同样的。

此中“修习”是生起，或增长。

“安般念三摩地”──即与执持念出入息相应的定，或念于出入息的定，为安般念三摩地。

“多作”是数数而作。

“实为寂静殊胜”是必寂静必殊胜，这两者的“必”当知为决定之语。何以故？譬如不净业处，只是由于通达（于禅之时）而寂静殊胜，因（不净业处的）所缘粗故及所缘厌恶故，依（不净业处的）所缘决非寂静非殊胜的，但此（安般念业处）则不如是以任何法门不寂静或不殊胜的，即是依“所缘的寂静性”之故是寂静、寂止、寂灭的，依称为通达（禅）支的寂静性之故也是（寂静、寂止、寂灭）的，依“所缘的殊胜性”之故是殊胜的，（修

习）无满足的，依（称为通达）“（禅）支的殊胜性”之故也是

（殊胜而无满足）的。是故说彼（安般念业处）“实为寂静殊胜”。

“纯粹与乐住”──此定之中无夹杂之物故为纯粹，不渗杂，不间杂，单独，不共。（安般念）不是由于遍作（准备定）及近行（定）而得寂静，即从最初修安般念以来本来就寂静殊胜之义。然亦有人（指北寺住者）说“纯粹是无渗杂势力本来美妙”。如是这纯粹（的安般念）每于证得安止定的剎那而获得身心之乐，故知为“乐住”。

“屡屡生起”是屡屡未曾镇伏。

“恶”即罪恶。

“不善法”──是不善巧（无明）所生法。

“即能消灭”──仅以剎那，即令消灭，即令镇伏。“寂止”──是非常寂静，或者（于安般念）的顺抉择分之故以次第圣道的增进，而言（诸恶不善法的）断灭，安息。

其次对以上的文的略释如下：“诸比丘，以何方法，以何行相，以何规定修习安般念三摩地！以何方法多作（安般念定），寂静（安般念定），乃至恶不善法寂止”。现在再来详说其（解答之）义，而说“兹有比丘”等。

“诸比丘，兹有比丘”──诸比丘，是于佛教中的比丘。这里的“兹”之一语，即显示生起一切种类的安般念三摩地之人的所依之（佛）教，并示他（异）教不具于此（安般念定）。即所谓[573]58：“诸比丘，兹有（第一）沙门乃至（第四沙门），于其它教派，实无此等沙门”。依这样说，故说为佛教中的比丘。

“去阿练若或去空闲处”──这是举以示明那（比丘）的修习安般念三摩地的适当的住所。因为这比丘的心长时追求于色等所缘，无意趋向于安般念三摩地所缘，犹如恶牛驾车，只走邪道。譬如牧者，要调伏一只饮了恶母牛的乳而长大的恶犊， （先令犊）隔离于母牛，在一边打下了一大柱子，用绳把它系在那柱上，它的犊虽种种挣扎，亦不能逃遁，终于只近柱边或坐或卧。同样的，此比丘欲调御其长时贪着色等所缘的邪恶之心，先离开色等所缘，入阿练若，或树下，或空闲处，在那里的出入息的柱，以念的绳而系于心。如是他的心虽亦种种挣扎于以前所习惯的所缘，但不能切断念的绳而逃遁，终于只在近行（定）与安止（定）的所缘的附近（出入息）而坐及卧。所以古人说：

欲调御的世人，

以犊系于柱上，

以念于所缘，

坚固的系住自己的心。

如是那样的住所对于他的修习是适当的。所以说：“举以示明那（比丘）的修习安般念三摩地的适当的住所”。

或者于种种业处之中，此最上，得证一切知佛，辟支佛。佛的声闻弟子等的胜位及至现法乐住的足处（近因）的安般念业处，不舍男女象马等声所骚扰的村庄（住所）则不易修习──因声为禅的荆棘（障碍）故──在非村的阿练若中，瑜伽行者取此（安般念）业处已，于安般念而生起四禅，以此作基础，思惟诸行，而证最胜的阿罗汉果，便容易了。所以世尊示彼以适当的住所说：“去阿练若”等。

世尊如宅地学的（工程）师。譬如那宅地学的（工程）师，

看了（适合建）城市的地，善加考察之后，便教以“建城于此处”，到了安全地完成城市之时，便得王家的甚大尊敬。彼（世尊）考察了瑜伽行者的适当的住所之后，便教以“当于此业处中精勤”，此后以此业处而精勤的瑜伽行者证得阿罗汉果时，（世尊）便受（瑜伽行者的）大尊敬说：“彼世尊实为等正觉者”！

又说比丘如豹。譬如大豹王，依阿练若中的草、丛、森林、丛山而埋伏，以捕野牛、麋鹿、野猪等的兽类；同样的，于阿练若中精勤业处的比丘，渐次而取须陀洹，斯陀含，阿那含，阿罗汉道及圣果。所以古人说：

如豹埋伏，捕诸兽类，

佛子亦尔，勤瑜伽观，

入阿练若，取最上果。

是故为示彼（比丘）的（修习的）努力相应之地的阿练若住所，而世尊说：“去阿练若”等。

此中“去阿练若”，即[574]59：“阿练若，出（村的）帝柱（界标）之外，都是阿练若”及“阿练若的住所至少（离村）五百弓”，即于如是所说的相状的阿练若中，去任何能得远离之乐的阿练若。

“去树下”即行近于树。

“去空闲处”，即去空闲寂静之处。这里除了阿练若及树下之外，去其它的七种住所，亦可说为去空闲处。

271 如是（世尊）既已对他（比丘）指示了随顺三季（寒暑雨），随顺三界（三种体质──痰风胆汁）及随顺六种行（六种性格──贪行、瞋行、痴行、信行、寻行、觉行）而适合于安般念的修习的住所。又指示不落于昏沉及掉举的寂静的威仪，故说（结跏趺）“坐”。因为指示他的坐禅坚固，维持出入息的舒适及取所缘的方便，故说“结跏趺”等。

“跏趺”即完全盘腿而坐。“结”即盘的意思。

“正直其身”──是上半身置之端正，使十八脊椎骨之端与端成为整列。这样坐的人，则皮肤，筋肉、腱不致于歪屈。不会生起因骨等歪屈而剎那剎那生起的苦痛。彼等（苦痛）不生之时，则心得专一，不退失业处，且得增长而至圆满。

“置念面前”──即置念于业处的面前。或者“遍”──为遍持之义，“面前”──为出离之义，“念”──为（心）现起之义；故名为“念面前”。当知这是依无碍解（道）[575]60所说之义。综前句之略义为“遍持出离而念”。

“彼念出息，或念入息”──即彼比丘这样的坐好及现起如是的念之后，不舍彼念，而念出息或念入息，彼比丘则说为念行者。

现在要知以什么方法（而比丘）为念行者，为示那种方法而（世尊）说“出息长时”等。在《无碍解道》中作如是说：“彼念出息或念入息”，同时对同句如是分别：[576]61“以三十二种方法为念行者：即（1）依长出息不散乱了知心一境性者而念现起，使用此念及此智（他）为念行者。（2）依长入息乃至（三一）依舍遣观出息，（三二）舍遣观入息不散乱了知心一境性者而念现起，使用此念与此智（他）为念行者”。

（安般念的十六事）此中（一）“出息长”即维持长的出息。“出息”(assāsa)是外出的息，“入息”(passāsa)是内入的息──这

是根据毗奈耶义疏说的。然而诸经的义疏则所说相反（即以assāsa为入息，passāsa为出息）。在此（两说）中。一切的胎儿从母胎出来之时，最初是内部的息先外出，然后外面的气带着微尘而进入内部，（更外出）触口盖后而灭（故依律的义疏说为正当），当如是先知以上的出入息（之义）。其次当知那（出入息的）长短是依时间的。譬如展于空间的水或沙，而说长水长沙，或短水短沙，如是一片片的出入息，在象与蛇的身中，徐徐地充满他们长度的肉体，又徐徐出去，所以说长（的出入息）；急速地充满犬兔等的短度的肉体，又速速地出去，所以说短（的出入息）。在人类之中，有的出息与入息，依照时间长如象与蛇等，有的则短如犬兔等，所以对于他们（的出入息）是依时间的，长时间的出与入为长（出入息），短时间的出与入为短（出入息）。

此中，这比丘以九种方法的长出息与入息，而将“知我长出息（长）入息”。如是了知者，当知即以一法修习身观念处成就。即如无碍解道所说[577]62：

“云何彼于长出息时，知‘我出息长’，长入息时，知‘我入息长’？（1）长出息于长时出息。（2）长入息于长时入息。（3）长出息入息于长时出息入息。长出息入息于长时出息入息者（于彼）生起（善）欲。（4）由于欲而比以前更微细的长出息于长时出息。（5）由于欲而比以前更微细的长入息乃至（6）长出息入息于长时出息入息。由于欲而比以前更微细的长出息入息于长时出息入息者生起喜悦。（7）由于喜悦而比以前更微细的长出息于长时出息。（8）由于喜悦而比以前更微细的长入息乃至（9）长出息入息于长时出息入息。由于喜悦而比以前更微细的长出息入息于长时出息入息者，（他的）心从出息入息而转去，而生起舍。以此等九种方法（彼）于长出息入息的身与现起的念及观的智──身为现起而非念，念为现起与念──（彼）以那念及那智而观身。所以说‘于身修习身观念处’”。

（二）对于“短”的句也是同样的。但有其次的不同：即那里说“长出息于长时出息”，如是在这里则说“短出息于短时出息”。是故以短字直至最后的“故言于身修习身观念处”而代替前者（的长字即可）。如是当知此（瑜伽者）依长时及短时以此等各九种方法而了知于出息入息，“长出息时知我出息长乃至短入息时知我入息短”对于如是了知者：

比丘的鼻端，

起了长的和短的

出息与入息，

这样有四种。

（三）“学我将知一切身出息入息”──即我于全出息身的初中后为令觉知明白其出息而学；我于全入息身的初中后为令觉知明白其入息而学。如是为令（出入息的一切身）觉知及明白者，以智相应心出息与入息，故说“我学出息与入息”。因为有的比丘对于片片展于（体内）的出息身或入息身的初则明白，然非中后；他只能取其初，而对中后则觉疲倦。有的则对于中的明白，然非初后；他只能取其中，而对初后则觉疲倦。或者对于后

274 的明白，然非初中；他只能取其后，对于初中则觉疲倦。或者对

于（初中后）一切都明白，他亦能取一切，不对任何而觉疲倦 。为了指示以那样的修习，故（世尊）说：“学我知一切身出息乃至入息”。

在前句中的“学”字是努力精勤之意。如他那样的律仪为增上戒学。如他那样的定为增上心学。如他那样的慧为增上慧学。以上的三学的所缘，以念，以作意而学，而习，而修，而多作，便是这里的语义。

至此的文句中，那前面的（一二修习）法，专门是出息及入息的，并无其它的任何东西；然而此后（自三以下的修习）便于令智生起等作瑜伽行，所以在（一二）的地方只是“知我出息，知我入息”，正如依现在时的圣典所说，以后为示令智生起等的行相而说“知我一切身出息”等，当知是依未来时的语法而叙述圣典的。

（四）“学我念安息身行出息乃至入息”──是学对于粗的身行念安息，极安息、消灭、寂止、而我出息入息。

如是（出入息──即身行的）粗细与安息当知如下：即如这比丘以前未修出入息之时，则他的身心不安而粗。身心粗而不寂静时，则出入息亦粗，成为更有力的，甚至不能以鼻（出入息），须以口出息入息。如果他的身心已修（出入息）时，则身心寂静，寂止。他的（身心）寂静之时，所起的出息入息很微细，到了有无（出入息）亦难辨别的状态。

譬如有人从山上跑下，或将重负从头上卸下而立时，他的出入息是粗的，甚至不能以鼻（出入息），要用口出息入息。如果他除去疲劳，洗了澡，喝了水，以湿布当胸，卧于凉荫之下时，

则他的出息入息很微细，到了有无（出入息）亦难辨别的状态。同样的，这比丘以前未修出入息之时乃至难辨的状态。

何以故？因为他以前未修（出入息）时，没有作过“我令诸粗的身行次第安息”的思惟、念虑、作意、观察。然而既修（出入息）时，则有（我令诸粗的身行次第安息的思惟念虑作意观察）。故从他的未修（出入息）时而至已修之时，身行便成微细了。故古人说：

身心热恼的时候，

起了很粗的（出入息），

身（心）没有热恼的时候，

起的很微细。

然而持（出入息）时的（出入息）亦粗，初禅的近行（定）之时的细；那时的也粗，而初禅（安止定）的细；在初禅及二禅的近行之时的粗，在二禅（安止）之时的细；在二禅及三禅近行之时的粗，在第三禅（安止）之时的细；在三禅及四禅近行之时的粗，在第四禅（安止）之时的最细，而至不起（出入息）──这是先依长部师及杂部师的意见。然而中部师则说在初禅（安止）之时的（出入息）粗，在二禅的近行之时的（出入息）细，如是主张自下下的禅（安止定）而至上上的近行之时而愈细，然而依（长部师杂部师及中部师）他们一切的意见都是在未持（出入息）之时起身行，已持之时而安息，在持（出入息）时起身行，在初禅的近行之时（而安息）乃至在四禅的近行之时起身行，在第四禅（安止）之时安息。这是依奢摩他（止）之时的（身行的）方法。

次于毗钵舍那（观）之际，未执持（何物）时所起的身行（即出入息）粗，在执持（地水火风四）大种之时（所起的身行）细；那（执持大种之时的）亦粗，在执持所造色之时（所起的身行）细；但彼亦粗，而在执持（大种所造色的）一切色时的细；但彼亦粗，而在执持无色之时的细；然彼亦粗，而在执持色无色之时的细；但彼亦粗，而在执持缘起之时的细；然彼亦粗，而在见缘起共名色之时的细；但彼亦粗，在（诸行无常苦无我等）相所缘观之时的细；然于（相所缘）弱观之时（的身行）亦粗，而在强观之时（所起的身行）为细。于此（毗钵舍那）中，与前（奢摩他）所说的方法同，前前的（毗钵舍那的身行）以后后的（毗钵舍那的身行）而止息。当如是而知以上的（身行的）粗细及安息。

在《无碍解道》中，关于他们的意义，其问答如下： 276

“（问）云何（比丘）学我令安息身行出息及学我（令安息身行）入息？什么是身行？

（答）长出息（长入息短出息短入息知一切身出息知一切身）入息身的，与此等（出入息的）诸法身有关系的身行。为那身行的安息、灭、寂止而学（安般念）。此等身行如身的前屈、侧屈、全屈、后屈、转动、颤动、摇动、震动等：（粗的）身行我令安息出息而学之，（如此等粗的）身行我令安息入息而学之。此等身行如身的不前屈，不侧屈，不全屈，不后屈，不转动，不颤动，不摇动，不震动等寂静微细的身行我令安息出息入息而学。

（问）若如以上所说，（比丘）而学我令安息身行出息，而学我令安息身行入息，然而那时（微细的身行亦令安息）岂非不起（出入息的）风（所缘与心），不起出息和入息，不起安般念，不起安般念定，以及智者亦无对彼（安般念）定的入定与出定。

（答）若如以上所说，（比丘）而学我令安息身行出息，及学我令安息身行入息，然而那时得起（出入息的）风（所缘与心），得起出息入息，得起安般念，得起安般念定，以及智者亦得对彼（安般念）定入定与出定。

（问）以什么譬喻得以说明？

（答）譬如敲金属（器）的时候，初起粗音；（闻音者）因为

善取善作意善省察于粗音之相，故在粗音灭了之后，犹起细音；

因为善取善作意善省察于细音之相，故在细音灭了之后，犹起细 277

音之相所缘及心。同样的（比丘）初起粗的出息入息，因为善取善作意善省察于粗的出息入息之相，故在粗的出息入息灭了之后，犹起细的出息入息；因为善取善作意善省察的细的出息入息之相，故在细的出息入息灭了之后，犹有细的出息入息之相所缘及心不至于散乱。如是则那时得起（出入息的）风（所缘及心），得起出息入息，得起安般念，得起安般念定，以及智者亦得对彼（安般念）定入定与出定。为令安息身行（比丘）于出入息之身与现起之念及观之智──身为现起而非念，念为现起及念──（彼）以那念那智而观身；所以说于身修习观身念处”。

以上（的四法）是先以（身受心法的四念处中的）观身（念处）而说的（十六法的）第一四法的次第的解说。

（第一四法的修习）这（第一）四法是依初学者的（观身念处的奢摩他）业处说的，然而其它（第二第三第四）的三种四法是依（于第一四法）已得禅那者的观受、心、法（念处的毗钵舍那业处）说的。是故欲以为四禅的足处（近因）的安般（念业处）及毗钵舍那（观）与四无碍解共而得证阿罗汉果的初学善男子，应依前（地遍的说明中）所说的方法而作遍净戒律等的一切所作，亦如（地遍的修习中）所说的亲近阿阇梨，受持五节的（安般念）业处。这便是五节：（1）受持，（2）遍问，（3）现起，（4）安止，（5）相。此中（1）受持──是学习业处。（2）遍问──是遍问业处。（3）现起──现起业处（之相）。（4）安止──业处的安止。（5）相──业处的特相。如是当知是说应该省察业处的相及业处的自性。

如是受持五节业处的人，自己不至于疲倦，亦不令阿阇梨恼乱。故应求教少分，多时诵习，如是学得了五节业处之后，亲近阿阇梨而住，或在如前（地遍的修习）所说的其它（的适当）的住所而住，断诸小障碍，食事既毕，除去食后的懒睡（略事休息）安坐下来，忆念三宝的功德，令心喜悦，受持阿阇梨的所教，一句也不会忘失，于此安般念业处而作意。

这是作意的规定：数，随逐，触，安住，观察，还灭，遍净，及彼等的各别观。此中（1）数──算（出入息）。（2）随逐──为随行。（3）触──为触处。（4）安住──为安止。（5）观察──为毗钵舍那（观）。（6）还灭──为道。（7）遍净──为果。彼等的各别观──为观察。

（1）（数）于此（作意的规定）中初学的善男子第一以数于此（安般念）业处而作意。数（出入息）时不宜止于五以下，不取至十以上，中间亦不应脱数。因为如止在五以下，则在迫窄的空间内未免心生苦恼，犹如彼押在迫窄的牛舍之内的牛群相似。若超过十数以上，则心生起仅依止于数（仅取出入息的数目作意）。若中间脱数，则发生“我是否已达业处的顶点”而紊乱其心。所以应该避去这些过失而数（出入息）。数（出入息）时，最初应该慢慢的数，如量谷之人的数相似。即量谷者充满一筒（量谷的器具）便说“一”而倒出，更在充满时若见任何污物取而弃之，口中仍言“一、一”。对于“二、二”等也是同样。如是此（瑜伽）者于彼现起的出息入息中即取彼（息）而作“一、一”等，这样观察其所起（之息），数至于“十、十”。如是数出与数入

的（瑜伽）者，便得明了出息和入息；于是那时，他得放弃像量谷者之数的慢慢地数，而取如牧牛者的数的快快地数。即熟练的牧牛者，取些小石子放在衣角内，手拿绳与鞭，早晨前往牛舍，打了牛的背，坐在门栏的柱头上，对于从（牛舍的）门口出来每头牛，都“一、二”的投以石子而数。因为在三时的（初中后）一夜苦居于迫窄的空间内的牛群，（从牛舍）出来时，互相拥挤，急速地一群一群的出来。他便“三、四、五”乃至“十”而急速地数。如是此（瑜伽）者亦用以上（急速）的方法来数，他对出息入息既得明了，便快快地数数而行。自此以后，他既了知（出入息的快快地）数数而行，不执持（出入息于身体之）内与外，每等（出入息）到达其（出入之）门而执持：“一、二、三、四、五”；“一、二、三、四、五、六”；“一、二、三、四、五、六、七”乃至“八”“九”“十”的快快地而数。以数连结于业处，由于数的力量，而心得以专注，譬如由于舵的支持之力，而得停舟于激流之中。这样快快而数的人，其业处如连续而不间断的现起。他既知“（业处）连续不间断而起”，不取（身体的）内与外之息，仅如前述的方法快快而数（其到达鼻孔之息）因为如果他的心与入息共入内部，则（心于内部）将成为如被息所击或如充满脂肪相似；如果他的心与出息共同出外，则心将散乱于外面的种种所缘。只于（息的）所触之处（即鼻孔）而置念修习者，而得（安般念业处的）修习成就。所以说：“不取内与外之息，仅如前述的方法快快而数”。

280 然而需要好长的时间来数（出入息）呢？直至不数（出入息）亦能（自然）住立其念于出息入息的所缘为止。因为数的目的只是断绝散乱于外面的寻（杂念）而住立其念于出息入息的所缘。如是既已以数而作意，次当以“随逐”而作意。

（2）（随逐）随逐即放弃了数以念随行于不断的出息入息，然亦不是随行于（出入息的）初中后的。即外出的息以脐为初，以心脏为中，以鼻端为后；内入的息以鼻端为初，以心脏为中，以脐为后，若随行于此等（出入息的初中后），则彼（瑜伽者）的心散乱而至热恼及动乱。即所谓[578]63：“以念随行于出息的初中后者，由于他的内心散乱，则身与心皆成热恼、动乱而颤动。以念随行于入息的初中后者，由于散乱于外的心，而身与心皆成热恼、动乱而颤动”。是故以“随逐”作意者，不应以（出入息的）初中后作意，但以“触”及“安住”而作意。

（3）（触）触与安住是不能各别的作意像数与随逐的（作意）那样。即于（出入息的）所触之处而数（出入息）者，以数与触（同时）而作意。即于彼（所触之）处而放弃了数，以念随行于彼等（出入息），以安止而安住其心者，而名为随逐与触及安住而作意。

当知这种意义，曾在诸义疏中说跛者及门卫的譬喻，并在《无碍解道》中所说的锯的譬喻。

这是“跛者的譬喻”──譬如一跛者，与妻子玩秋千，他推动秋千之后，在那秋千的柱之下而坐，见那一来一去的秋千的（坐）

板的两端及中间，不是从事去看其两端及中间的。如是比丘置念于所缘业处的柱（即鼻端）下，牵动出息入息，对于（鼻端等）相以念而坐，以念随行于一来一去（的出入息）于所触之处的出息入息的初中后，安住其心于彼处而见（出入息的初中后），但不是从事去见彼等（出入息的初中后）的，这是跛者的譬喻。

其次门卫的譬喻──譬如门卫对城市之内与外的人并不调查：“你是谁？从何处来？到何处去？手内拿的什么？”因为这（对城内城外的人的调查）不是他的责任，他只查询到达城门的人，如是这比丘对于内入的息及外出的息，不是他的（思惟）责任，只对到达（出入息的）门口（鼻端）的（出入息）是他（思惟）的责任。这是门卫的譬喻。

次为锯的譬喻──这是最先当知的，即所谓：[579]64

相（鼻端）与出息及入息，不是一心的所缘，

不知其三法，不得（安般）的修习。

相与出息及入息，不是一心的所缘，

若知此三法，便得（安般的）修习。

怎样是此等三法非一心的所缘？（怎样）为不是不知此等的三法？（怎样）是心不至于散乱？（怎样）而知精勤？（怎样）而成加行？（怎样）而证殊胜？

譬如（伐倒）置于平地上的树木，那人用锯去截断它，他只起念（注意）在触木的锯齿，不于来去的锯齿而作意，但不是不知其来去的锯齿，亦知截的精勤，与成就（截的）加行及得殊胜（的制品）。如是（出入息的）近结相（即鼻端或上唇）如倒在平地的树木。出入息如锯齿，而比丘仅于鼻端或口相起念而坐，不于来去的出息入息而作意，但不是不知其来去的出入息，亦知（安般念的）精勤与成就其加行，及得其殊胜，即譬如那人仅起念（注意）于触木的锯齿，不于来去的锯齿而作意，但不是不知其来去的锯齿，亦知精勤与成就加行，及得殊胜。

“精勤”是什么精勤呢？即是使精进者的身心适合于工作的精勤。是什么加行呢？即舍断精进者的随烦恼，而寂止于寻的加行。什么殊胜呢？即舍断精进者的（烦恼）结而灭随眠的殊胜。如是此等三法非一心的所缘，不是不知此等三法，而心不至散乱，亦知精勤与成就加行，及得殊胜。

若人呼吸念，圆满善修习，

次第而积集，如佛之所说：

彼耀此世间，如月脱云翳。

这是锯的譬喻。

（4）（安住）其次当如此（瑜伽者）只不依于来去（的出入息）而作意为目的。于此（安般念）业处而作意的人们，有的不久便得生起（似）相及称为安止（定）的其余（寻伺等）诸禅支，为“安住”成就。然而有的人则自从以数（出入息）而作意以来，因次第的息灭了粗的出入息，得以寂止身的不安而成身心的轻安，如身体跃入空中的状态。譬如身体热恼者，坐于床上或椅上时，则床椅弯曲而作轧轧之声，及使所敷之物而成折皱，如果身无热恼者所坐的床椅，则不弯曲及不作轧轧之声，而所敷之物亦得折皱，却如充满兜罗绵（即木绵）的床椅相似。何以故？因无热恼之身而轻安故。同样的，自从以数（出入息）而作意以来，因次第的息灭了粗的出入息，得以寂止身的不安，而成身心的轻安，

如身体跃入空中相似。他的粗的出入息灭了的时候，而起细的出入息的相所缘之心。（细的出入息的相）灭时，则次第而起更微细的相所缘之心。

怎样（的状态）？譬如有人，以大铜桴而敲金属之器，由一击而起大音，则他亦起粗音所缘之心，粗音灭了之后，而起细音的相所缘（之心），而此灭时，则次第而起更微细之音的相所缘（之心）当知如是，又如前面所说的，“譬如敲金属（器）时”[580]65等等。

对于其它的诸业处（之相）愈向上（修习）而愈明了，但此（业处之相）则不然。此（安般念业处之相）则愈向上修习而至于更微细，甚至于不现起。若到了（出入息）不现之时，彼比丘不宜从座而起拂除（其所坐的）皮革片（之尘）而去。怎么办呢？即不应起如是想：“我去问阿阇梨”或“现在已失去了我的业处”。因为乱了他的威仪而去，只成为新新的业处。是故只应坐于（原处）而于（出入息的）所触之处取回（业处之相）。

取回（业处之相）的方法如下：即彼比丘既知业处不现，便应如是考察：“这出息入息在何处有？在何处无？”或“谁有？谁无？”即如是考察：“在母胎中的（胎儿）无（出入息），潜入水中的人无，如是无想天人，死者，第四禅的入定者，生居于色及无色界者，入灭尽定者（无出入息）”，既知如此，他便责问他自己：“智者，你不是在母胎之内，不是潜水者，非无想者，非死者，不是入第四禅定者，不是生居色无色界者，不是入灭尽定者，你当然是有出息入息的，只因你的智慧迟钝，故不能执持（出入息）而已”。此时他便置心于（出入息的）自然的所触（之处）而起作意。即（出入息）于长鼻者的鼻孔起触，于短鼻者的上唇（起触）。是故那比丘即以“（出入息）于此处触”而安置（其心）于相（即触处）。即以这种意义而考察，如世尊说：[581]66“诸比丘！我不说忘念及不正知之人是安般念的修习者”。虽然任何业处都只是念者及正知者而成就，但于此（安般念）以外的（业处）作意者是明了的。然而这重要而难修的安般念业处，只是佛、辟支佛、佛子等大人物的作意境地，不是低的有情所能习得的。对于（安般念）作意，则愈加寂静而微细，故于此（修习）必须有强念与强慧。

譬如缝细妙的衣服时，针要细，穿针孔的更要细，如是修习（安般念）业处之时像缝细妙之衣，像针的念，及如穿针孔的（与念）相应的慧必须坚强。

其次具足了此念与慧的比丘，对于出入息（之相）不应向自然的触处（鼻孔或上唇）以外去希求。

譬如农夫，耕田之后，卸去轭牛，放到草地上，（自己）坐于树荫之下休息，此时他的牛便很快的进入森林去了。如果是伶俐的农夫，想再捕他的牛来耕田，不必尾行它们的足迹而彷徨于森林中，但拿了绳和鞭，直接跑到它们集合的浴场而坐或卧。于是他的牛游行（吃草）至日中，都集到它们的浴场，浴了及饮了水之后便上来站着，此时（农夫）看见了之后，便系之以绳，击之以鞭，牵来驾轭再耕。同样的，比丘之于出入息（之相）不向自然的触处以外去希求，但取其念绳及慧鞭，而置其心于自然的触处而起作意。他这样作意，不久之后，那些出息入息便再现起，如诸牛之集合于浴场相似。此后那比丘便系之以念绳而轭之于（自然的触）处，更系之以慧鞭，于（安般念）业处数数而精勤。

如是精勤，不久便现起（取相与似）相。而彼相（的现起）并非一切都同样的，有一部分人说，有人于现起（之相）而生乐触，如于兜罗绵，如于迦巴率绵及如于微风中。其次是依诸义疏的抉择说。即有人的（相现起）如星色，如摩尾[582]*2珠，如珍珠；或者（现起）而成粗触如绵子，如树心（所作）的针；有的如长腰带，如花环，如烟焰；有的现起扩展如蛛丝，如云翳，如莲华，如车轮，如月轮，及如日轮。而此（似相），正如一群比丘，诵了经而坐的时候，一比丘问道：“你们对于此经现起像什么？”一人答道：“在我现起像从大山流下的河流”；另一人答道：“在我像一排森林”；又一人答道：“在我像一株枝叶茂盛满结果实而荫凉的树”。他们只于一经，因各人的想不同，而现起种种（的经相）。如是仅于一种业处，由于（各修习者的）想不同，而现起种种（安般念业处的相）。因为此（相）是从想生，以想为因，以想为根源；故知由不同之想而现起种种（之相）。

于此（修习）之处，一为出息所缘心，一为入息所缘心，一为相（鼻端或上唇）所缘心，（三者）是不同的。若无此三法者，则他的业处不得安止定，也不得近行定；然而具有此三法者，则他的业处可得近行定及安止定。即如所说：

相与出息及入息，不是一心的所缘，

不知此三法，不得修习；

相与出息及入息，不是一心所缘，

若知此三法，便得修习。

如是现起（似）相之时，那比丘当去告诉阿阇梨：“尊师，

我现起这样（的境界）”。然而阿阇梨不应对他说：“这是似相”或“这非似相”，但说：“贤者！（修习者）是这样的，你应该数数的作意”；因为若说是似相，未免使他终止了（修习），若说非似相，则未免使他失望。所以（阿阇梨）两者都不说，只勉励他去作意。──这是依长部师的意见；但中部师则说应该对他说：“贤者！这是似相，善人，汝应于业处而数数作意”。

（当似相现起之时）彼（比丘）应安住其心于似相。如是自从（似相现起）以后，他便依安住而修习，即如古人说：

于相安住心，离种种行相，

于出息入息，智者系自心。

如是他的似相现起之后，便镇伏了他的五盖，寂止其烦恼，现起其念，以近行定而等持其心。

而彼（比丘）不于（似）相的（如绵如星等）色而作意，亦不观察（粗等的）特相，但避去住所等的七种不适合的，而以七种适合的善加保护（其似相），其剎帝利的皇后（保护其）转轮王的胎儿及农夫的（保护其）稻麦之穗相似。

他既如是保护（其似相）以数数作意而令（似相）增长，当成就十种安止善巧，而从事于平等的精进。如是精勤的（比丘），依照地遍所说的次序，得于似相所缘而生起四种禅及五种禅。

（5）（观察）（6）（还灭）（7）（遍净）如是于此（安般念业处）而得四种禅及五种禅的比丘，以“观察”及“还灭”增长了他的业处，欲得“遍净”，于同样的禅，通达了五种自在[583]67，确定了名色，而建立毗钵舍那（观）。

287 怎样（修习）？他从三摩钵底（定）出来，而观业生身及心为出息入息之集（因）。譬如铁匠的风箱吹火之时，由于风箱及人的适当的精进之缘而得生风，如是由于身与心之缘而起出息入息。从此他便确定了出入息及身为色，并确定心及（心）的相应诸法为无色。

以上为略说（名色的确定）；详论名色的确定将在以后（第十八品）分明（──以上见清净）。如是确定了名色之后，（而此比丘）遍求（名色的）缘（起）；遍求的他，得见了那（缘起）也除了关于三世名色进行的疑惑（──以上为度疑清净）。除了疑，他以（色）聚的思惟而提起了（无常、苦、无我的）三相，断了在生灭随观以前生起的光明等十种观的随烦恼[584]68，确定了解脱随烦恼的行道智为道（──以上为道非道智见清净）。舍了生（随观），获得了坏随观，以后依坏随观于呈现衰灭的一切诸行中而得厌离、离欲、解脱（──以上为行道智见清净），依次得四圣道，成阿罗汉果，而达最后的十九种观察智[585]69，成为包括诸天的世界的最上应施者（──以上为智见清净）。

以上以“数”为最初，以“分别观”为最后而（说明）安般念三摩地的修习完毕。这是一切行相的第一四法的解说。

在其余的三种四法，因无各别的业处修习法，故仅以逐句解释的方法而示彼等（三种四法）之义。

第二种四法：

（五）“知喜”──为喜的觉知，为（喜的）明白，“而学我将出息入息”。此中从两方面而知喜：一从所缘，二从不痴。

如何“从所缘”而知喜？（比丘）于有喜的二禅（初禅与第二禅）入定，在他入定的剎那获得的禅（喜），是为从所缘而知喜，因从所缘而知故。

如何“从不痴”（而知喜）？（比丘）于有喜的二禅入定以后而出定思惟那与禅相应的喜“是可灭的”“是衰坏的”，在他

的毗钵舍那（观）的剎那而通达（喜的）特相，是为从不痴而知喜。即如《无碍解道》所说：[586]70

“了知以长出息而专心不乱者则念现起，由于那念及那智而知喜。了知以长入息以短出息以短入息以知一切身出息入息以安息身行出息入息而专心不乱者则念现起，由于那念及那智而知喜。念虑而知喜，知者，见者，观察者，心坚决者，以信而信解者，勤精进者，念现起者，心等持者，以慧了知者，当通达（而通达者），当遍知（而遍知者），当舍断（而舍断者），当修习（而修习者），当作证而作证者而知喜。是为知喜”。

以此同样的方法亦知其余诸句之义。以下只述其不同之处。

（六）当知即于（第一第二第三的）三禅用“知乐”，于（七）（第一至第四的）四禅用“知心行”。“心行”──是受想二蕴。那“知乐”之句是为表观的境地，《无碍解道》说：[587]71“乐──即身乐与心（乐）的二乐”。（八）“安息心行”──即粗的心行安息，消灭之义。欲知其详，即如于说明（安息）身行句[588]72的同样方法。

然而于此（第二四法）中，于（五）“喜”之句是以喜的首目而说（相应）受的，于（六）“乐”之句是依自性受说，于（七）（八）二“心行”之句即“想与受心所。此（二）法与心连结，为心行”之语，故“想”为想[589]*3应受。如是当知是依（四念处中第二的）受随观（念处）的方法而说此（第二）四法。

第三种四法：

（九）当知亦依（初禅至第四的）四禅而“知心”。

（十）“令心喜悦”──即令心悦、喜悦、笑、欢笑，“而学我将出息入息”。此中以两方面而生喜悦：一定，二观。

如何以“定”（而生喜悦）？（比丘）于有喜的二禅（初禅与二禅）入定，当他入定的剎那，由于（与禅）相应的喜而喜悦其心。如何以“观”（而生喜悦）？（比丘）既于有喜的二禅入定而出定之后，思惟即与禅相应的喜是可灭的，是衰坏的，当他这样观的剎那，便以与禅相应的喜为所缘而喜悦其心。

这样行道之人，故说“为学令心喜悦我将出息入息”。

（十一）“令心等持”──（1）以初禅等令心等持等置于所缘之中；（2）或者既于彼等诸禅入定而出定之后，他观与禅相应的心是可灭的可衰坏的，当他在观的剎那，由于通达（无常等）相，生起了剎那的心一境性，由于生起了这样的剎那的心一境性，亦令其心等持等置于所缘之中。（如是等持者）故说“为学令心等持我将出息入息”。

（十二）“令心解脱”──（1）以初禅令心脱离解脱于五盖，以第二禅（令心脱离解脱于）寻伺，以第三禅（解脱）于喜，以第四禅令心脱离解脱于苦与乐；（2）或者（比丘）既于彼等诸禅入定而出定之后，思惟那与禅相应的心是可灭的可衰坏的，当他在这样观的剎那，以无常观令心脱离解脱于常想，以苦观（令心解脱）于乐想，以无我观（令心解脱）于我想，以厌离观（令心解脱）于喜爱，以离欲（令心解脱）于欲，以灭观（令心解脱）于集，以舍遣观令心脱离解脱于执持，出息与入息。所以说“为学令心解脱我将出息入息”。如是当知是依（四念处中第三的）

心随观（念处）而说此（第三的）四法。

第四种四法：

（十三）“观无常”──在此句中，当先知无常，知无常性，知无常观，知观无常者。这里的“无常”即五蕴。何以故？因（五蕴的）自性生、灭、变易之故。“无常性”──即彼等（五蕴）的生、灭、变易，或（五蕴的）生已又无；即（彼等五蕴）不停止于（生）的状态而以剎那灭而灭的意思。“无常观”──即于无常性的色等而观无常。“观无常者”──即具有那无常观的人。故如是（观无常）而出息入息者，此为“学观无常我将出息入息”。

（十四）“观离欲”──在此句中，有灭尽离欲与究竟离欲的二种离欲。“灭尽离欲”是诸行的剎那坏灭；“究竟离欲”是涅槃。“观离欲”是观彼两种而起毗钵舍那（观）与道的。具足观彼二种（离欲）而出息入息者，为“学观离欲我将出息入息”。

（十五）“观灭”一句也是同样的。

（十六）“舍遣观”的句中，也有遍舍舍遣及跳入舍遣两种舍遣、舍遣即是观，故名舍遣观。然而毗钵舍那（观）以部分而遍舍诸蕴及诸行的烦恼（──以上为遍舍舍遣），以见有为的过失及倾向（与有为）相反的涅槃而跳入之（──以上为跳入舍遣），故说遍舍舍遣及跳入舍遣。次于道以部分而遍舍诸蕴及诸行的烦恼（──以上为遍舍舍遣），以所缘而跳入涅槃（以上为跳入舍遣），故说遍舍舍遣及跳入舍遣。而两者（观智与道智）是随其前起的智而观，故亦名随观。具足观彼二种舍遣而出息入息者，为“学舍遣观我将出息入息”。

此第四的四法是只依纯粹的毗钵舍那（观）说的；然而前三种（四法）是依奢摩他（止）与毗钵舍那（观）说的。如是当知依四种四法有十六事修习安般念。

（安般念定的功德）依此十六事而修安般念有大果实有大功德。

（1）关于此（安般念）而有[590]73“诸比丘，于此安般念三摩地修习多作是寂静殊胜”等语，故依寂静的状态等而（安般念定）有大功德。

（2）亦依能断于寻故（有大功德）。即于此（安般念定）寂静，殊胜，不杂，乐住之故，断绝了依定的障碍的寻而驱驰在这里那里的心，令心趋向于安般的所缘。所以说：[591]74“为断寻而修安般念”。

（3）为完成明（即道）与解脱（即果）的根本，故知此定有大功德。即如世尊说：[592]75“诸比丘！修习而多作安般念则得完成四念处，修习而多作四念处则得完成七觉支，修习而多作七觉支则得完成明与解脱”。

（4）亦得知道最后（命终时）的出息入息，故知此定有大功德。即如世尊说：[593]76“罗睺罗！如是修习多作安般念之时，你必知最后的出息入息之灭，不是不知的”。

依那（出入息之）灭有三种最后（的出入息）：即有的最后，禅的最后，死的最后。（1）于诸有之中的欲有起出息入息，于色无色有中不起，故彼等（出息入息）为（欲）“有的最后”。（2）于诸禅之中前三禅起（出入息），于第四禅不起，故彼等（出入息）为（前三）“禅的最后”。（3）在死心之前起了十六心之后，

（出入息）与死心共灭，是名“死的最后”（的出入息）。而此死的最后即此最后（的出入息）之义。

于此（安般念）业处精勤的比丘，因为善能把握安般的所缘，故在死心之前的十六心生起的剎那，思虑（安般的）生而知彼等（安般）的生，思虑（安般的）住而知彼等的住，思虑（安般的）灭而知彼等的灭。

然而若修习（安般念业处）以外的其它业处而证阿罗汉的比丘，或能知其寿命的期间，或者不知。如果是修习此十六事的安般念而证阿罗汉的比丘，则必定知其寿命的期间。他既得知“我的寿命只能维持这样长，更无多的了”，能够自己作其自然的（沐浴剪发等）身体之事及穿着衣服等的工作，然后闭其眼睛。犹如住在各得山寺的帝须长老、住在摩诃伽楞羯耶寺的大帝须长老、住在天子大园的乞食者帝须长老及住在羯但罗山寺的两兄弟长老相似。

这里但举一个故事为例：据说那两兄弟长老中的一个，在一个月圆的布萨日，诵了波罗提木叉（戒）之后，从诸比丘去他自己的住所，站在经行处看了月光之后，察觉了他自己的寿命，便对诸比丘说：“你们以前曾经看过些怎样般涅槃的比丘？”有的说：“我们曾见坐座而般涅槃的”；或者说：“我们曾见于空中结跏趺坐（而般涅槃）”。长老说：“我现在要叫你们看在经行时般涅槃了”，继之他便在经行处划一根线说：“我从经行处的这一端去那一端，转来到达这线上将般涅槃了”。当他在经行处上去那一端而转来，以一足踏到那线上时，即般涅槃。

293 真实的善慧者，

应对于如是──

有大威力的安般念，

常作不放逸之行。

这是详论安般念一门。

（十）寂止随念[594]77

在安般念之后，提示寂止随念，若欲修习者，居于静处禅思，随念如是称为一切苦寂止的涅槃之德，即[595]78：“诸比丘！法只是有为或无为，于彼等诸法中，离欲称为最胜，即骄的粉碎，渴的调伏，阿赖耶（执着）的破灭，轮回的摧碎，爱的除去，离欲、灭、与涅槃”。

（圣典的文句）此中，“只”是限止之辞。“法”是自性之意。“有为或无为”即诸缘和合而生（是有为）或非（诸缘和合）生（为无为）。“于彼等诸法中离欲称为最胜”即于彼等有为及无为诸法中离欲称为最胜──名为最高，最上。

这里的“离欲”不仅是无欲而已，而“即骄的粉碎乃至涅槃”即彼获得骄的粉碎等诸名的无为法为离欲。因彼（无为法）已至一切慢骄、人骄等的骄而成为非骄无骄及灭亡的境地，故说“骄的粉碎”。亦因已至一切欲的渴调伏与消灭，故说“渴的调伏”。因为已至五种欲的执着（阿赖耶）的碎灭，故说“阿赖耶的破灭”。因为已至断灭三界的轮回，故名“轮回的摧碎”。因为已至一切爱的除灭、离欲、及灭，故名“爱的除去，离欲，灭”。因为此（无为法）是超脱出离重重结缠于四生、五趣、七识住、九有情

居而得通名为“梵那”的爱，故名为“涅槃”。[596]*4 294

世尊亦在其它的诸经中说[597]79：“诸比丘！我对你们说无为诸比丘！我对你们说谛彼岸极难见，不老、不变、无戏论、不死、平安、安稳、未曾有、无灾、无恼、清净、洲渚、安全处及洞窟”等的寂止之德，亦当依此等（德）而随念。

（寂止随念的修法）如是依骄的粉碎等德而作寂止随念（的瑜伽）者，那时则无为欲所缠之心，无瞋（所缠之心），无痴所缠之心。然而那时他的心却成正直等。关于寂止亦如于佛随念等所说的同样方法在镇伏五盖的剎那生起了诸禅支。因为寂止之德甚深，或因他倾心随念种种德，故不达安止定，仅得近行之禅。因彼（近行禅）是由于随念寂止之德而生起，故称为寂止随念。

如六随念，而此（寂止随念）亦仅圣弟子所证得；然而尊重寂止的凡夫亦应作意。即仅以闻亦于寂止而生信乐之心。

（寂止随念的功德）其次精勤于寂止随念的比丘，得以安乐而眠，安乐而寤，诸根寂静，及意寂静，具足惭愧与信乐，倾向于殊胜（的涅槃）为诸同梵行者所尊重恭敬。纵不通达上位，来世亦得善趣。

真实的善慧者，

应对于如是──

有大威力的寂止随念，

常作不放逸之行。

这是详论寂止随念一门。

※为诸善人所喜悦而造的清净道论，在论定的修习中完成了第八品，定名为随念业处的解释。

第九 说梵住品

（一）慈的修习

在随念业处之后所提示的慈悲喜舍四梵住中，先说欲修慈的初学瑜伽行者，断了（十种的）障碍，受持了业处，食事既毕，除去食后的懒睡，在远离的地方善敷座位，安坐下来，最先当观察瞋恚的过患及忍辱的功德。

（观察瞋恚之过及忍辱之德）何以故？因为修此（慈梵住）当断瞋恚而证忍辱，未曾有不见过失而能断及不知功德而能证得的；是故应见[598]1“贤者！若为瞋恚所战胜，（为瞋恚）而夺取其心者，则杀害生物”等经中所说的瞋恚的过患；亦应知：

[599]2“忍辱为最高的自制，

诸佛说涅槃为最上”。

[600]3“具有忍力的强军，

我说他是婆罗门”。

[601]4“忍辱无有胜”

等所说的忍辱的功德。

（初学者当避免的慈的所缘）（瑜伽者）如是见其过患而为离于瞋恚心及知其功德而为与忍辱（心）相应，当勤修于慈。勤修（于慈）者应先了知“对此等人最初不应修慈，对此等人则绝对不应修慈”的人的差别。即是此慈最初对（1）不爱的人，（2）极爱

的朋友，（3）中间人（无关者），（4）敌人等的四种人不应修习；（5）不应专对异性修习，（6）绝对不应对死者修习。为什么最初不应对不爱等人修习呢？（1）因为（初学者）若把不爱者置于爱处是会疲倦的；（2）若把最爱的朋友置于无关系者之处是会疲倦的，因为对彼（极爱者）甚至现起少许的痛苦，也会使（修习者）呈现悲泣的状态；（3）若把无关系的人置于尊重敬爱之处也会疲倦的；（4）若对敌人随念则起忿怒。所以最初不应对不爱等人修习。

（不可对他修慈的人）（5）如果专对异性（修习），则修习者未免生贪欲。

据说：有一位大臣之子，一次问一位和自家亲切的长老道：“尊师！当对谁修慈？”长老答道：“对爱的人。”那（大臣子）以为自己的妻子是爱人，便对那女修慈（而生贪欲）要入她的房内，（于门外）叩壁终夜。

是故不应专对异性修慈。（6）如对死者修慈，绝对不能得证安止定与近行定。

据说：有一少年比丘，开始对自己的阿阇梨修慈，但他的慈不能现起。于是去问大长老道：“尊师！我对于慈的禅定是很熟练的，但今不能入此慈定，不知是什么原故？”长老说：“贤者！你当寻求（慈的所缘）相。”当寻求时，他知道了阿阇梨已死，再对他人行慈，乃能安止于定。

是故决不应对死者修慈。

（1）（对自己修慈）最初须对自己“我欲乐、不苦”或“保持我自己无怨、无害[602]5、无恼、有乐”这样的屡屡修习。

（问）如果这样（先对自己修慈），那么，《分别论》[603]6说：“诸比丘！如何比丘以具慈心遍满一方而住？即如看见一个可爱可喜的人而起于慈，同样的对一切有情以慈遍满”：同时，《无碍解道》[604]7亦说：“如何以五种行相无限制的遍满慈心解脱？即使一切有情保持自己无怨、无害、无恼、有乐，使一切生物，一切生类，一切人，一切动物保持自己无怨、无害、无恼、有乐”等；

并且《慈经》[605]8中说：“使一切有情有乐、安稳、幸福”等，这些经论中都未说对自己修慈，岂不与此矛盾？

（答）彼此不矛盾的。

（问）何以故？

（答）彼诸经论是依安止（定）说，这样是以（自己）为

证人说的。然而纵使百年或千年以“我欲乐”等的方法对自己修慈，他也不会得安止（定）的。修习“我欲乐”，即是说“我欲乐、厌苦、欲生、欲不死，其它的有情也是同样的”，这样以自己作证人，亦欲与其它一切有情的利益和快乐。世尊亦曾指示这个道理：

[606]9以心遍察一切的方向，

不见有比自己的可爱；

他人都是爱他自己的，

爱自己的[607]10不要害他人。

（2）（对可爱者修慈）所以为作证人第一以慈遍满自己之后，为了容易起慈，对自己可爱可喜尊重恭敬的阿阇梨或与阿阇梨相等的人，和尚或与和尚相等的人，随念他们有令人起可爱可喜之念的爱语等，及令人起尊重恭敬之念的戒、闻等，然后用“令此善人有乐无苦”等的方法修慈。对于这一类人是容易成就安止（定）的。

（3）（对一切人修慈）这比丘并不以此为满足，犹欲破除（自己、爱的人、极爱的人、无关系者、怨敌等的）界限，以后便对极爱的朋友（修慈），自极爱的朋友而对无关系者（修慈），自无关系者而对怨敌修慈。修慈者已于爱者、极爱者、无关者、怨敌等各部分令心柔软而适合于工作之后，当取其它。如果完全没有怨敌之人，或者因天赋大人性格不会对害他的敌人而生怨敌之想的人，则他不必作“对于无关系的人我的慈心业已适合工作，今当对怨敌而起慈心”的努力。当知“自无关系者而对怨敌修慈”是对有怨敌的人说的。

（4）（对怨敌修慈）（1）如果对怨敌而起慈心，随念曾受敌人之害而生瞋恨之时，则他应该对以前的（爱者、极爱者、无关者）任何的人数数而入慈定，出定之后，再屡屡对敌人行慈，除去瞋恨。

（2）如果这样精进的人依然不能灭瞋，则应：

数数为断瞋恨而努力，

随念锯等譬喻的教训。

而彼（为断瞋恨而努力者）亦以此法而劝诫自己：“喂！忿的人！世尊不是说[608]11：诸比丘！纵有恶盗用两柄的锯而切断他的四肢五体，那时他若起瞋意，而他不是我教的实行者”；又说[609]12：

“对于忿者即还之以忿者，

他的恶尤过于那忿的人；

对于忿者而不还以忿者，

他能战胜那难胜的战争。

若知他人怒，

具念寂静者，

对于自与他，

两者都有利”。

又说[610]13：“诸比丘！此七法为敌人所欲，为敌人所作，是男或女而生忿怒的。什么是七法？诸比丘！（一）兹有敌人这样希望他的仇敌：‘唉！真的令他貌丑吧’！为什么这样？诸比丘！敌人是不欢喜他的仇敌美丽的。诸比丘！这个忿怒的人是给忿所战胜、给忿所征服了。虽然他仍善加沐浴，善加涂香，剪剃须发及着清白的衣服，但他是丑陋的是给忿所征服的。诸比丘！这是第一法为敌人所欲，为敌人所作，是男或女而生忿怒的。（二）复次：诸比丘！敌人这样的希望他的仇敌：‘唉！真的令他受苦吧’！（三）‘真的不令他多财吧’！（四）‘真的不令他享乐吧’！（五）‘真的不令他有名声吧’！（六）‘真的不令他有朋友吧’乃至（七）‘唉！真的令他身坏死后不

生善趣天界吧’！为什么这样？诸比丘！敌人是不欢喜他的仇敌去善趣的。诸比丘！这忿怒的人，给忿所战胜，给忿所征服，便以身行恶，以语行恶，以意行恶，为忿所征服者由于身语意的行恶，他的身坏死后，则生到苦界、恶趣、堕处、地狱”；又说[611]14：“诸比丘！譬如火葬所用的薪，烧了两端，中间烧残而沾粪秽的部分，既不拿至村落应用为薪，亦不于林中应用为薪诸比丘！我说此人也与这譬喻同样。你现在这样的忿怒，将成不是世尊之教的实行者，成为以忿怒而还忿怒的恶人而不能战胜难胜的战争了。敌人所行之法你现在自己行于自己。你同火葬所用的薪的譬喻一样（无用）了”！

（3）像以上这样精勤瑜伽的人，若能除灭瞋恨便很好；若不能灭，则随念那人的寂静遍净之法而取信乐，随念彼法，折伏瞋怒。即（一）有的人只是身正行而寂静，因寂静故一切人都知道他所行的大小的工作。但他的语正行及意正行则不寂静。彼（瑜伽者对此人）不思念他的（语正行及意正行）二种，但念其身正行的寂静。（二）有的人只是语正行而寂静，一切人都知道他的寂静──即他有天赋的殷勤待人的亲切语欢乐语，可喜的清朗语、感人语，以优美的声调说法及以完全的词句说法。然而他的身正行及意正行则不寂静，（瑜伽行者）不思念他的彼等二种，但念他的语正行寂静。（三）有的人只有意正行寂静，因寂静故一切人都知道他在塔庙礼拜等。如果没有寂静的心，则他礼拜塔庙或菩提树或长老之时不会恭敬的，在听法座上听法之时也会散乱其心或坐在那里打瞌睡的；然而心寂静者则能（对塔庙等）诚信恭敬的礼拜，由身或语显示其信受及求法之心而倾耳谛听佛法。如是意正行寂静者，或者身与语正行不寂静，（瑜伽者对他）不思念那两种，但念他的意正行寂静。（四）有的人于此等（身语意）三种（正行）法中，一种寂静也没有，对这样的人（瑜伽者）应念“此人现在虽在人间，但过数日后，他便要堕八大地狱[612]15及十六小地狱[613]16了”而起悲心。因有悲心亦得止其瞋怒。（五）有的人于这三法都寂静，则对他的三法中可听（瑜伽者的）愿望[614]17而随念那一种，对这样的人修慈是没有什么困难的。为了明白上述之义，（佛说）[615]18：“贤者！此等五种折伏瞋怒之法，若比丘生瞋之时，当一切折伏”，详说在（增支部）第五集中的《折伏瞋怒经》[616]19。

（4）如果这样精勤，他依然生瞋，则应如是的教诫自己：

如果是仇敌给予你自身的苦恼，

为什么非他力你要自心受苦呢？

既然离了悲颜哭泣的恩深骨肉，

为什么不舍有大害的忿怒仇敌？

断绝你所护持诸戒之根的忿怒，

你爱它！谁个像你这样的愚昧？

你忿怒别个造卑劣的业，

为什么自己要这样做呢？

要你生瞋，别人对你作诸不快的事情，

难道你偏要生瞋而满足他人的快意？

你忿怒别个，不知道他有苦没有苦，

但你自己此刻已受忿怒苦恼的滋味。

如果敌人的忿怒是增长不利的恶道，

为什么你也忿怒而跟着他们去学习？

敌人是因你而作不爱的瞋，

你应该断瞋，为什么不必要的恼乱？

使你不快的五蕴之法是剎那的， 301

他们已灭去，现在你对谁个忿？

这里并无那个令你苦恼的人，

你自己是苦因，为什么忿怒他人？

（5）如果他这样教诫自己，依然不能息灭瞋恨，则当观察自己和他人的业的自性[617]20。于此（二种）中，先观察业为自己所拥有的性质：“喂！你为什么对他忿怒？因此瞋恚之业，岂非将使你至于不利吗？你是业的所有者、（你是）业的继承者、业是你的原因、业是（你的）亲戚、业是（你的）归依处。任何你所造的善恶业，我将是它的继承者。而且现在由于你的（瞋所起的）业，你既不得等正觉，亦不能得辟支菩提、声闻地、梵天、帝释、转轮王、王侯等的任何地位，但此业将把你从佛教开除出去，成为受残食的（畜生）等，并将生到地狱等的大苦处。你作此（瞋恚之业），正如以双手去取刚才出焰的炭火或粪而欲打他人，只是先烧了自己或受了恶臭”。这样观察了业为自己所拥有的性质[618]22。也这样的观察他人的自作业：“为什么他要对你忿怒？此（瞋恚之业）岂非使他至于不利吗？盖此尊者是业的所有者、（他是）业的继承者……。任何他所造的善恶业，他将是它的继承者。而且现在由于他的业，既不得等正觉，亦不得辟支菩提、声闻地、梵天、帝释、转轮王、王侯等的任何地位，但此业将把他从佛教开除出去，成为受残食的（畜生）等，并将生到地狱等的大苦处。他的所作，正如站在逆风之处欲向他人扬尘相似，只有自己受尘”。即如世尊说：

[619]23若犯无邪者，清净无染者，

302 罪恶向愚人，如逆风扬尘。

（6）如果他这样观察自作业依然不能息灭瞋恨，则应忆念导师（世尊）宿世所行之德。即这样的观察：“喂！你这出家者！你的导师在未成正觉之前为未成正觉的菩萨，岂非为完成诸波罗蜜曾于四阿僧祇及十万劫之间在各处为杀害的仇敌所杀害之时而不起瞋怒吗？”即：

（一）如具戒王的本生故事[620]24：因为（具戒王的）恶大臣瞋恨王后，（跑到敌国去）引来敌王，占领了他的王国三百由旬，但他为防自己的臣子起来反抗，不许他们去拿武器。于是和他的臣下一千人（都为敌王所捕）于墓场上挖了一土坑深至头颈而被埋下，但他的心中亦不生瞋，结果为了要来吃尸体的野干挖去泥土，加以人力（出坑）而全性命，再由夜叉的神力助他到达自己的宫殿，看见敌王睡在自己的床上，不但不生瞋，而且互相发誓作朋友，并说：

[621]25“人必抱着希望，贤者莫自厌弃，

正如我见自己，得以遂愿而成”。

（二）如忍辱主义者的本生故事[622]26：愚痴的迦尸王问道：“你是什么主义的人？”答道：“我是忍辱主义者。”即令笞之以棘鞭，然后截断其手足，但他不生少许瞋恨。

（三）已经长大了的出家人这样做不算得很希奇，然而小护法王子的本生故事[623]27中，还是一个仰卧的婴儿时期的菩萨便如此：名为大威势[624]28的父王；令截他的手足如切竹笋相似：而当他的母亲悲哭：

“[625]29王呀！

当继承统此大地的护法，

截了涂以旃檀之香的手腕，

断我的气息。”

303 时，他的父王仍未以此为满足；更发命令：“斩他的头首！”这时他想“这正是你抑制自心的时候了。喂！护法！现在对于命令斩你的首的父亲，斩首的人，悲哭的母亲以及自己的四人之中，应以平等之心”，他这样决意，不示一点瞋恨的样子。

（四）这样人间所作的事犹不希奇，然而生于畜生界中而名为六牙象王，给毒箭射穿肚脐之时，对于那加害于他的猎师亦不起瞋心。即所谓：

中了大箭的象，

没有瞋心的对猎师说：

“朋友！为什么要射我？

又是谁来叫你射我的？”

它这样说了之后，猎师答道：“因为迦尸王后要你的牙，所以叫我来射的，尊者！”它为了满她的愿，便折下自己的放着六色的光辉而美丽的牙给他。

（五）（菩萨）为大猿[626]30时，由自己从悬崖下救出的人作如是想：

[627]31猿如林中其它可食的野兽，

杀它来吃正可救我的饥饿，

吃个满足再来拿走它的肉，

作为旅途的资粮以渡沙漠。

当他想了之后举石来打碎它的头颅之时，它以泪盈满眶之眼而望着那人说：

[628]32我的尊客圣者啊！

你不要这样做吧！

你难道是长寿的吗？

妨碍别个是应该的吗？

但它不对那人生瞋，亦不思自己的痛苦，那人亦得到达安全地带。

（六）（菩萨）生为菩利达多龙王[629]33，因为遵守布萨的戒条，卧于蚁塔的顶上之时，全身曾被洒以像劫火相似的猛烈的药，然

后把它放进笼中，拿到全阎浮洲各处令它玩耍，对那样的婆罗门也不起少许瞋恨之意。所谓：

以手把我挤压入笼中，

我只怕破戒而不生瞋。

（七）（菩萨）生为瞻波龙王[630]34为捕蛇者恼乱之时，亦不起丝毫瞋恨之意。所谓：

我在遵行布萨之法的时候，

捕蛇者把我捉到王门去游戏。

他的心思想念青黄和赤色，

我便随着他的心思而转变。

我实可变陆为水而水为陆，

若一怒便叫他剎那变成末。

我若为心使，便要把戒破，

破戒的人不成最上的佛果。

（八）（菩萨）生为护螺龙王[631]35，曾给人以利刃刺穿八处，更以棘蔓穿诸伤口，以坚固的绳穿过鼻子，由十六位乡人之子用杠抬走，身拖地面，受大痛苦，虽然只要以怒目相视，则一切乡人之子便得皆成灰烬，但他闭其眼目，不生少许瞋怒。即所谓：

[632]36“阿蓝罗呀！

十四十五我常守布萨，

十六位村人的儿子，

拿来绳和坚强钩索。

残忍的人割了我的鼻，

贯以绳子把我拖了去；

此等苦痛我忍受，

不违布萨不瞋怒”。

305 不但以上这些，更于其它养母的本生故事[633]37等，（菩萨）做了种种希有之事。既有这证得一切知者及具有天人世间中无可比拟的忍辱之德的世尊导师为你的证人，现在你起瞋恨是极不相应不适当的。

（7）如果这样观察导师宿世所行之德，依然长时为烦恼驱使，不能息灭瞋恨，则应观察无始以来的轮回。即所谓：[634]38“诸比丘！难得有有情不是往昔的母亲，不是往昔的父亲，不是往昔的兄弟，姊妹及子女的”。于是便能对那（敌）人生起这样的心：这人实在曾成我过去世的母亲，我在她的胎内住过十月，（出生后）如拿黄旃檀一样的拿开我屎尿涕唾等不生厌恶，抱我于胸怀及负之以腰的养育我；亦曾成为我的父亲，旅行山羊的（小）道及崎岖的路为我而经商，冒生命之险而进入两军对峙的战场，乘船出于大海，以及经历其它一切的困苦，为的只念“抚养此子”而以种种的方法蓄财来养育我；亦曾成为（我过去世的）兄弟姊妹子女，对我做了各种的助益。所以我对此人而起恶意，是不相应的。

（8）如果这样依然不能息灭瞋心，则应如是观察其次的慈的功德：“喂！你这出家者！世尊不是说过吗？”[635]39“诸比丘！修习多作实行确立熟习善勤精修于慈心解脱，当得十一种功德。什么是十一？即安眠，安寤，不见恶梦，为人爱敬，为非人爱敬，诸天守护，不为火烧或中毒或刀伤，心得迅速等持，颜色光彩，临终不昏迷，不通达上位而得梵天界”，如果你不息灭瞋心，则

汝不能获得此等功德。

（9）若这样亦不能息灭（瞋心），则应作界的分析：即“喂！你这出家者！你对此人忿怒时，忿的什么？对他头发忿怒吗？或对毛，对爪乃至对尿忿怒呢？或于发等之中对地界忿怒吗？对水界、火界及风界忿怒吗？或者因为五蕴、十二处、十八界的和合而称此尊者为某某的名字，在此（蕴处界）等之中你对色蕴忿吗？或对受、想、行、识蕴而忿呢？或者你对眼处而忿，对色处而忿乃至对意处而忿，对法处而忿？或者你是对眼界而忿，对色界，对眼识界乃至对意界，对法界，对意识界而忿呢？”如果这样对界的分析，则如置芥子于针锋，绘图画于虚空，他的忿怒实无可置之处。

（10）如果不能这样对界的分析的人，当行分施──即把自己所有的东西施与他人，亦受他人所有的东西。如果他人成为生活困难而需要我不受用的资具，当施以自己的所有的东西。若这样做，则自己对那人的瞋恨便会息灭；而他人甚至自往世以来（对我）所怀的忿怒也会在那一剎那消灭。例如：

一位乞食的长老，曾经三度被逐出（南锡兰的）羯但罗山寺的住所[636]40，（一天对大长老）说道：“尊者，此钵是我的母亲──优婆夷给我，值八两金价，是正当得来的，愿尊师为令大优婆夷得福（而受此钵）”，即以所得之钵施与大长老（他的憎恨亦即息灭）。

这种施实在有很大的威力。所以说：

“布施调御未调御的人，

布施成就一切的利益；

若以布施说爱语，

便得举首和低头”[637]41。

307 这样对敌人止息了瞋恨的人，当如对爱的人，极爱的朋友，或非憎非爱的中立者一样的对那敌人而起慈心。

（5）（修平等慈）他这样数数行慈，对于自己，爱的人，非憎非爱的中立者，敌人这四种人中，当以平等之心破除界限。这便是他（破除界限）的特相：譬如（瑜伽者）与爱的人，非憎非爱的中立者，敌人连自己为第四人，坐在一处之时，诸盗贼来说：”尊者，请你给我一位比丘。”（瑜伽者）问：”为什么？”答：”要杀了他，取喉咙的血来献供。”此时如果比丘这样：”捕某某”便不算破除界限；假使他想：”捕我吧，不要捕其它三人”，也不算破除界限。何以故？因为他（于四人中）欲以一人被捕，欲于此人不利，而于其它三人有利。如果他于四人之中愿见一人与盗贼，对自己及其它三人起平等之心则为破除界限。所以古德说：

若于自己、爱者、中立者、不爱者的四人中，

而对他们的生命利益之心有差别的时候，

不能说他是希求得慈及于慈善巧的人。

若破除四者的界限，

以慈心遍满一切天人世界而平等，

则大胜于前者而为不见有界限的比丘。

如是破除界限的同时，而此比丘亦得（破除界限的）相与近行（定）。破除界限时，而于彼相修习多作者，依地遍所说的同样方法，即不难证得安止（定）。以同样的方法证得舍五支具五支具足三善十相与慈俱的初禅。证得（初禅）时，同样而于彼相修习多作者，则得次第证于四种禅的第二第三禅及五种禅的第二

第三第四禅。彼以初禅等的任何一种[638]42“与慈俱心，对一方遍满而住，同样的第二、第三、第四。如是上、下、横、一切处，一切看作自己，具一切（有情），世间，广大，无量，无怨，无憎，与慈俱心遍满而住”。依初禅等而证安止（定）的人而得完成此等心的变化。

（释慈定的圣典文句）“慈俱”──即具有慈。“心”──以心。“一方”──这是说于一方最初把持一个有情及于一方遍满（一切）的有情。“遍满”──接触之后而为所缘。“住”──维持从事于梵住的威仪住。

“同样的第二”──如于东方等方之中的任何一方（慈心）既已遍满而住，以后同样的于第二、第三及第四方的意思。

“上”──即以同样的方法于上方（慈心遍满而住）。”下横”──下方与横方亦然。“下”──在下方。“横”──在四维。

如是辗转遣送具慈之心于一切方中，正如在跑马场中跑马相似。以上这样一方一方的把取而显示有限制的慈的遍满。

其次“一切处”等是为示无限制（的慈的遍满）而说。

此中“一切处”──一切处所。“一切看作自己”──于一切下、中、上、朋友、怨敌、非亲非怨的中立等类之人都看作自己一样；即是说不作“这是其它有情”的区别而视同自己一样；或者说“一切看作自己”是以全部的心而不遗留一点在外。

309 “具一切有情”──是具有一切有情，与一切有情相应之义。

“世间”──为有情世间。

其次为示“广”等的同义语故于此处重新提及“与慈俱”；或者不像于有限制（的慈）的遍满中再说“同样的”和“如是”之语，故于此处重新说“与慈俱心”；或者说与慈心是结语之辞。

“广”──因（慈心）遍满故为广。依地（色界）故比（慈定）为“大”，以精练及以无量有情为所缘故为“无量”。舍了憎的敌故为“无怨”。舍了忧及无苦故说“无憎”。

以上是以“与慈俱心”等而说（慈梵住的）变化之义。

（种种的慈心解脱）因为这样变化是心证安止（定）的人而得成就，如《无碍解道》中说[639]43：“（1）以五种行相无限制的遍满慈心而解脱；（2）以七种行相有限制的遍满慈心而解脱；（3）以十种行相十方遍满慈心而解脱”，当知这种变化也是心证安止而得成就的。

（1）[640]44“（一）愿一切有情无怨、无憎、无恼、而自有乐；（二）愿一切有息者；（三）一切生物；（四）一切人（补伽罗）；（五）一切肉体所有者无怨（无憎无恼）而自有乐”。当知这是“以五种行相无限制的遍满慈心而解脱”。

（2）[641]45“（一）愿一切女人无怨（无憎无恼）而自有乐，（二）愿一切男子，（三）一切圣者，（四）一切非圣者，（五）一切天，（六）一切人，（七）一切堕（恶道）者无怨（无憎无恼而自有乐）”。当知这是“以七种行相有限制的遍满慈心而解脱”。

（3）[642]46“（一）愿一切东方的有情无怨（无憎无恼）而自有乐。（二）愿一切西方的（三）一切北方的（四）一切南方的（五）一切东（南）隅的（六）一切西（北）隅的（七）一切（东）北隅的（八）一切（西）南隅的（九）一切下方的（十）一切上方的

有情无怨（、无憎、无恼）而自有乐。（一）愿东方的一切有息者、生物、人、肉体所有者无怨（、无憎、无恼而自有乐）。乃至（一）愿东方的一切女人，一切男人，圣者，非圣者，天，人，堕（恶道）者无怨（、无憎、无恼而自有乐）。（二）愿西方的（三）北方的（四）南方的（五）东隅的（六）西隅的（七）北隅的（八）南隅的（九）下方的（十）上方的一切女人（一切男子，圣者，非圣者，天人）堕恶道者无怨、无憎、无恼而自有乐”。当知这是“以十种行相十方遍满慈心而解脱”。

在上面的引文中，“一切”──是包括无余的意思。

“有情”──因为他们对于色等五蕴以欲与贪而执着(sattā)极执着(visattā)故为有情(sattā)。即如世尊说：[643]47“罗陀(Rādha) 对于色，那欲，那贪，那喜，那爱，于彼执着极执着，故名有情。对受，对想，对行，对识，那欲那贪那喜那爱，于彼执着极执着，故名有情”。然此（有情的）术语，随于一般通俗的用法，亦得应用离贪的人，譬如一种用篾做的扇子，通常也称它为多罗扇（贝叶扇）。其次文法家主张不要考虑（有情的）语义，这只是一个名字而已。但要考虑语义的人则主张有情(sattā)是从”力”(satvā)演变出来的。

“有息者”──由于息的作用，即依于出息与入息而得生存的意思。

自生而存在的为“生物”──即由发生及出生而存在的意义。

“补伽罗”(puggalā)──由于地狱之义的“补”(pun)及堕于彼处（地狱）之义的“伽罗”(galanti)而成为补伽罗(人)。

自体即身体或五蕴，因为依彼（五蕴所成的自体）而成为一生物的假名（概念），所以包括于自体中称为“自体所有者”。“所有”──即限止包括之义。

正如有情一语相似，其它的（生物等语）亦仅取其普通用语之意，当知此等一切都是一切有情的异名同义之字。虽然亦有其他的“一切生者，一切寿者”等的一切有情的同义异名之语，但这里只取（有情、有息者、生物、人、自体所有者）五种比较显着的，说为“以五种行相无限制的遍满慈心而解脱”。

其次有人对“有情、有息者”等语，意谓不仅是名称而已，但亦主张其意义的差别，即是与“无限制的遍满”（之语）相违的。是故不应取其（差别之）义，于五种行相之中，不论依那一种无限制的遍满慈心。

于此（五种行相无限制的遍满慈心）中，（一）“愿一切有情无怨”为一安止定；（二）“愿（一切有情）无憎”为一安止定，“无憎”为无瞋恚之义；（三）“愿（一切有情）无恼”为一安止定，“无恼”为无苦之义；（四）“愿（一切有情）自己有乐”为一安止定。于此等（四）句中，亦当于那一句较显明的，便依那一句遍满于慈。于此五种行相中，每一种有四安止定。则依（五种行相）遍满之慈，共有二十安止定。

其次有限制的遍满之慈，对七种行相各各有四，则共有二十八（安止定）。

于前（有限制的遍满文）中，“女人、男子”是依性别而说的。“圣者、非圣者”是依圣人及凡夫说的。“天、人、堕恶道者”是依其生而说的。

次于十方遍满（慈心而解脱），依“东方的一切有情”等（的五行相遍满）之法，一一方各有二十，则（十方）共有二百（安止定）。次依“东方的一切女人”等（的七种行相遍满）之法，一一方各有二十八，则（十方）共有二百八十（安止定）。如是（二百加二百八十）合为四百八十安止定。

此等一切在《无碍解道》亦说；共有五百二十八安止定（以五行相无限制的遍满之慈有二十安止定，以七行相有限制的遍满之慈有二十八安止定，以十方遍满的慈心而解脱有四百八十安止定）。

（修慈的功德）于此等（五百二十八）安止定中，不论那一种修习慈心而解脱的瑜伽行者，便能获得前面所说的”安眠”等的十一种功德。即：

（一）“安眠”──即不像他人那样辗转反侧及作鼾声的睡得不安，却能安眠；其入眠如入定相似。

（二）“安寤”──没有他人那样呻吟，欠伸，辗转反侧的不安而寤的现象，犹如开的莲花，安乐不变而寤。

（三）“不见恶梦”──能见吉祥之梦，如礼塔庙，作供养

及闻法等。不像别人梦见自己为盗贼所围，为野兽所追及坠于悬崖等。

（四）“为人爱敬”──为人喜悦，如挂在胸前的珠饰，如头饰及花鬘相似。

（五）“为非人爱敬”──如为人爱敬一样为非人爱敬，如毗舍佉长老相似。

据说：在波咤厘子城（华氏城）有一位富翁，他住在那里的时候，听说铜鍱洲（即锡兰）饰以塔庙的花鬘，有袈裟辉煌，在那国土中，到处可以随意或坐或卧，气候适宜，住所适宜，人民适宜，听法适宜，此等一切都很容易获得。于是他便把自己的财产授与妻子，只取一两金系于衣角之内，离开家庭，到了海岸去等船，在那里住了一个月。因为他有经商的善巧，从这里买货，又向他处卖掉，作合法的买卖，仅于一月之间，便积金千两。后来渐渐地来到了（锡兰首都阿耨兰陀补罗的）大寺，并求出家。正当领导他到出家的坛场准备出家之时，他便让腰带之内的千金之袋落地。长老问：“这是什么？”答：“尊师！是千两金。”“优婆塞！出家之后是不能蓄钱的；现在你当应用它。”他想：“来到毗舍佉出家之处的人们，不要让他们空手回去吧。”即解开钱袋，在戒坛的庭院分散了（千金），然后出家及受具足戒。他已有五岁（戒腊），通晓二部母论（比丘戒本及比丘尼戒本），（在第五雨季安居完毕）自恣之后，习取了适合于自己的业处（定境），即出处游历，准备于每一寺院居留四个月，作平等住[644]48而住。他的游历是这样的：

在林间的长老毗舍佉，

观自己之德而哮吼说：

自从受了具足戒，

直至来到于此地，

中间全无过失，

啊！这是你最大的胜利！

他去羯但罗山寺的时候，遇到歧路，正站着想道：“是这条路呢

还是那条路？”住在该山的山神伸手指示说：“是这条路。”他既到了羯但罗山寺并且住了四个月，晚上，睡卧之时想道：“早晨我要到别处去了”。在经行处上边的摩尼罗树的树神便坐在阶级上哭泣。长老问：“你是谁？”“尊师！我是摩尼罗树神。”“为什么哭？”“尊师？因为你要去了。”“我住在这里对你们有什么好处？”“尊师！你住在这里，诸非人得以互相慈爱；现在你走了，则他们会争斗及说粗恶之语。”长老说：“若我住在这里，使你们相安而住，那是好的。”于是在那里再住了四月，又起他去之心。天神亦同样的悲泣。他如是在那里继续的住，以及般涅槃在那里。

如是住于慈的比丘，亦为非人所爱敬。

（六）“诸天守护”──为诸天之所守护，如父母保护儿子一样。

（七）“不为火烧或中毒或刀伤”──对于住于慈者的身体不为火烧如郁多罗优婆夷[645]49，不中毒如《相应部》师的小尸婆长老，不为刀伤如僧揭笈沙弥[646]50。

关于“不能伤害他的身体”，这里亦说一母牛的故事为例：

据说一只母牛正在站立着给犊子哺乳之时，一位猎人想：”我今刺它”，即手拿长枪瞄准的射去，不料枪触其身之时竟成卷曲（无伤其身）如多罗叶（贝叶）相似。这并非由于近行定或安止定的力量，只是由于坚强的爱犊之心所致。

这是慈的大威力。

（八）“心得迅速等持”──住于慈者，心得迅速等持，不是迟钝的。

314 （九）“颜色光彩”──他的颜色光彩，如欲离蒂而落熟了

的多罗果相似。

（十）“临终不昏迷”──住于慈者，没有昏迷而死的，必能不昏迷如入眠一样的命终。

（十一）“不通达上位”──慈定不能证得阿罗汉的上位，然而死后生于梵天犹如睡醒一般。

这是详论慈的修习

（二）悲的修习

希望修悲的人，当观察无悲的过患及有悲的功德而开始修悲。开始（修悲）者不应最初对爱的人等开始；因为（初学者）对爱的人当然是爱者，极爱的朋友当然是极爱之友，中立者当然是中立者，不爱者当然为不爱者，怨敌当然是怨敌。对于异性及死者则永远不是（悲的）对象。

在《分别论》中说[647]51：“比丘！云何与悲俱心一方遍满而住？譬如见一人遭遇逆境恶运而起悲愍，如是对一切有情而悲遍满”。是故最先若见任何可怜、丑恶、境遇极难、逆境、恶运、穷人、饥饿常带乞食之碗在前者，生在孤独堂中者，手足常集蛆虫者及作呻吟之声者，当生悲愍之想：“此等有情实在困苦！他们必须摆脱这些苦厄才好。”

如果不能获得这样的人，则当对现在幸福而作恶的人比作受死刑者而生悲。云何？譬如一个连赃物一概被捕的盗贼，国王命令处以死刑，王臣即绑了他，送他到刑场的途中在每一十字街口给以一百鞭挞。但人人给他硬食、软食、花鬘、香水、涂油、并蒟酱（嚼物）[648]52。虽然他此时食用这些东西，好像幸福而有许多受

用品一样的前去刑场，但绝没有人想：“他实在幸福而得大受用”。相反的会怜悯那人道：“这个可怜者要被斩杀了？他的每一踏步，都是挨近他的死”。以悲为业处的比丘，亦应对现在幸福的人作如是的悲悯：“这个可怜者，虽然很幸福而受用财富，但是他的（心口意）三门，连一门善业也没有，现在他就要在恶趣受无限的痛苦与忧悲了”，既对此人生起悲悯之后，当以同样的方法对其他爱的人。中立者，怨敌而顺次的生起悲悯。

如果那瑜伽者像前面（修慈）所说一样的对怨敌生起瞋恨，则应该用修慈中所说的同样方法而寂灭其瞋恨。又对于此世行善者，若见或闻其遭遇眷属破坏生病及失财等任何灾难，而对他生起悲悯，纵无此等之失，亦不能逃避轮回之苦，故亦当对此点而生悲悯说：“彼实苦痛！”既如是生悲之后，当依（于慈）同样的方法破坏对自己、爱者、中立者、及怨敌的四人之间的界限，对被（破坏界限的）相数数修习多作，以慈中所说的同样方法由（四种禅的初）三禅及（五种禅中的）四禅而增长其安止定。

然而《增支部》的义疏说，最初当悲悯敌人，对敌人而令其心柔软之后，再悲悯逆境者、爱者以及自己，这才是顺序。可是这种顺序是不合于（前面所引《分别论》中）“逆境恶运”的圣典之文的，所以这里只应依前述的次序开始修习，破坏其界限，增长安止定。

以后其它的变化，即以五种行相无限制的遍满，以七种行相有限制的遍满，及以十种行相十方遍满。亦当依慈的同样方法而知有“安眠”等（十一种悲的）功德。

这是详论悲的修习。

（三）喜的修习

开始修喜的人，亦不应对爱的人等开始。因为爱者当然是爱者，故不是喜的足处（近因）至于中立者与怨敌更不必说了。异性与死者则绝对不是（喜梵住的）对象。

但极爱的朋友为（喜梵住的）足处。即义疏中所说的最喜的密友。因为他是先笑而后说话的人，所以最初应对他而遍满喜；或者见到或闻到可爱的人充满幸福而喜悦，亦应喜悦地说：“这有情实在喜悦，多么好啊！多么愉快啊！”关于此义即如《分别论》中说[649]53：“云何比丘以喜俱心遍满一方而住？譬如见一可爱可意之人而生喜悦，如是对一切有情而遍满喜。”[650]*1

如果他的密友或可爱的人，过去非常幸福，但现在已遭遇逆境恶运，则应忆念其过去的幸福状态，把取“他过去有大财富，大眷属而常喜悦”的行相而生喜。或者念他“将来更得成功，而坐象肩马背及乘金轿旅行”而取其未来的喜的行相而生喜。

如果像前面（修慈）所说一样的对怨敌生起瞋恨，亦用修慈中所说的同样方法而寂灭了他的瞋，再对（爱者、中立者、怨敌的）三人及自己四者之间以平等心破除界限，而对彼相数数修习多作，以初三禅或四禅而增长其安止定。

以后其它的变化，即以五种行相无限制的遍满，以七种行相有限制的遍满，及以十种行相十方遍满。亦当依慈的同样方法而知有“安眠”等十一功德。

这是详论喜的修习。

（四）舍的修习

希望修习于舍的修习者，由于慈等已经获得了下三禅或四禅，并已从熟练了的第三禅（或五种禅中的第四禅）出定，及见前面（慈悲喜三者）的过患──由于“愿彼等幸福”等而对有情与爱着作意相应故，瞋恨与爱着接近故，喜相应粗故──又见舍的功德──自性寂静故，当舍之成为自然的中立者而生起舍。此后再对爱的人等而修舍。即所谓[651]54：“云何比丘以舍俱心遍满一方而住？譬如见一非可意非不可意之人而成为舍，如是对一切有情以舍遍满”。是故依上述之法先对中立者而生起舍，如是对爱者，对密友及怨敌而起舍。如是对（爱者密友怨敌）三者与自己之间，以一切中立而破除界限，对那相数数修习而多作。

已作如是行者，得如地遍中所说的方法而生起第四禅。那末，在地遍中生起第三禅的人，能否生起这第四禅呢？这是不可能生起的。何以故？（遍业处及舍业处的）所缘异故。然而于慈等生起第三禅的人则得生起这第四禅，因为所缘同故。

关于其它的变化及所得的功德，如修慈中所说一样。

这是详论舍的修习。

杂论四梵住

既知最上梵（佛）所说的四梵住，

亦应更知此等（四梵住）的杂论。

（慈悲喜舍的语义）就此等慈悲喜舍的语义，先当说爱而为“慈”，即慈爱之义。或者对友人的态度及关于友谊的行动故名

为“慈”。他人苦时，令诸善人的心震动（同情）为“悲”；或者拔除杀灭他人之苦为“悲”。或者“悲”乃散布于苦者以遍满而扩展之。“喜”──即对所有之人而喜，或自己喜悦，或仅喜悦之意。弃舍“愿彼等无怨”等的（慈等三者的）所作而至于中立的状态，是“舍”的意思。

（慈悲喜舍的相、味、现起、足处、成就、失败）次于（慈悲喜舍的）相等，先说“慈”以维持有情的利益行相为相。取来有情的利益为味（作用），恼害的调伏为现起（现状），见有情的可爱为足处（近因），瞋恚的止息为（慈的）成就，产生爱着为（慈的）失败。

“悲”以拔除有情之苦的行相为相，不堪忍他人之苦为味，不害为现起，见为苦所迫者的无所依怙为足处，害的止息为（悲的）成就，生忧则为（悲者）失败。

“喜”──以喜悦为相，无嫉为味，不乐的破坏为现起，见有情的成功为足处，不乐的止息是它的成就，发生（世俗的）笑则为它的失败。

“舍”──对有情而维持其中立的态度为相，以平等而视有情为味，瞋恨与爱着的止息为现起，“诸有情的业为自己的所有，他们随业力而成幸福，或解脱痛苦，或既得的成功而不退失”──如是见业为所有为足处，瞋恚与爱着的止息是它的成就，发生了世俗的无智的舍是它的失败。

（修四梵住的目的）获得毗钵舍那之乐及有的成就（善趣）为此等四梵住的共同目的；破除瞋恚等为（四梵住的）不共（各别）的目的。即破除瞋恚为慈的目的，其余的（悲喜舍）以破除害、不乐及贪为目的。亦即所谓[652]55：“朋友，瞋恚的出离，即慈心解脱。朋友，害的出离，即悲心解脱。朋友，不乐的出离，即喜心解脱。朋友，贪的出离，即舍心解脱。”

（四梵住之敌）于此（四梵住）中各各有近与远二种敌。即：“慈梵住”，（1）以贪为近敌，因其性质（与慈）同类故，好像行近其人的仇敌相似。那（贪）是很容易得有机会侵袭的，所以应

该好生保护于慈。（2）瞋恚是远敌，（与慈的）性质不同故，好像一人之敌藏于深山里面相似。是故当以无恐怖（于瞋恚）而行慈。若人行慈而同时起瞋怒是不可能的。

“悲梵住”，（1）[653]56“未得愿望的好乐的爱的悦意的适意的与世间品质相应的眼所识之色，而忆念其未得（而起忧），或者忆念过去已得的而今已成过去消灭及变易的而起忧，此等忧名为世俗的忧”，像此等所说的世俗的忧为（悲梵住的）近敌，因见失败（与悲）同类故。（2）害是远敌，（与悲的）性质不同故。是故当以无恐怖而行悲悯。若行悲悯而同时以手等去加害是不可能的。

“喜梵住”，（1）[654]57：“所得愿望的好乐的爱的悦意的适意的与世间品质相应的眼所识之色，忆念其所得（而起喜），或者忆念过去已得的而今已成过去消灭及变易的而起喜，此等喜名为世俗的喜”，像此等所说的世俗的喜为（喜梵住的）近敌，因见成功为同类故。（2）不乐是远敌，（与喜的）性质不同故。是故当无恐怖而修喜。若修喜而同时对诸边远的住处或对（止观等）殊胜的善法而抱不满是不可能的。

“舍梵住”，（1）[655]58：“愚者、痴者、凡夫、未能制胜（烦恼）者、未胜异熟者、不见（恶法的）过患者无闻的凡夫，以眼见色而起舍，这样的舍，是不能超越于色的，故名为世俗的舍”，像这样所说的世俗的无智的舍是（舍梵住的）近敌，因为不能辨别过失与功德而视同类故。（2）贪与瞋是远敌，因性质不同故。是故当无恐怖而行舍。若行舍而同时贪求及瞋害是不可能的。

（四梵住的初中后）于此等（四梵住）中，以欲行之愿为初，镇伏（五）盖等为中；安止定为后。

（增长四梵住的所缘）依假法的一有情或多数有情为（四梵住的）所缘。获得近行定或安止定的时候而增长所缘。其增长所缘的次序如下：譬如善巧的农夫先把所耕的田地划一界限而耕之，如是先以一住所为界限，对此（一住所之）内的有情，以“愿此住所之内的有情无怨”等的方法而修慈。于此一处令心柔软而适合于工作之后，再以二住所为界限。此后次第以三、以四、五、六、七、八、九、十、（住所）以一街、半村、一村、一县、一国、一方乃至扩大至一轮围界，或者更过之，对于其中的有情而修慈。如是悲等亦同样。这是增长四梵住的所缘的次序。

（四梵住的等流关系）例如无色定是十遍定的等流（果），非想非非想处是（色界及下三无色）定的等流（果），果定是毗钵舍那（观）的等流（果），灭尽定是止观的等流（果）。如是于四梵住中的舍梵住是前三梵住的等流（果）。譬如（建屋）不安柱子不架栋梁，而于空中放置椽榷是不可能的，是故缺乏前（三者之）中的第三禅去修第四禅是不可能的。

（关于四梵住的四个问题）这里有几个问题：（1）为什么此等慈悲喜舍名为梵住？（2）为什么（梵住）有四？（3）此等（四梵住）的次序如何？（4）为什么在阿毗达摩之中称（梵住）为无量？

（1）答道：先依最胜之义及无过失而了解梵住之意。即此等住是以正当的行道而对诸有情故为最胜。譬如诸梵天以无过失之心而住，与此等（四梵住）相应的瑜伽者则等于诸梵天而住。所以说依最胜之义及无过失而称为”梵住”。

321 其次对于“为什么（梵住）有四”等的问题答复如下：

依清净道等而有四，

依利益等的行相有这样的次序。

对无量之境而起，

故有无量。

（2）即于此等（四梵住）中，慈为多瞋恚者的（清净道），悲为多害者的（清净道），喜为多不乐者的（清净道），舍为多贪者的清净道。是故对诸有情有四种（清净如理的）作意：（一）取来（他人的）利益，（二）拔除（他人的）不利，（三）喜悦（他人的）幸福，（四）以无关心。譬如母亲对于幼儿、病者、青年、自能谋生者的四位儿子。（一）对幼儿希望其成长，（二）对病者希望其病的痊愈，（三）对青年希望其永久保持青年的幸福，（四）对于自谋生活者则没有什么关心。以无量而住者，亦应以慈等而对一切有情，是故依清净道而有四无量（住）。

（3）欲修习此等四（梵住）者，（一）第一须以维持利益的行相对诸有情而行（慈）；且慈有维持他人的利益的特相。（二）其次若见若闻若思希望获得利益的有情为苦所逼恼，当起拔除他们的苦恼（而对他们行悲）；且悲有拔除他人的苦恼的行相为特相。（三）如是（修习者）若见希望得利益及希望拔除苦恼的彼等（有情）而获得成功，当以喜悦他们的幸福（而对他们行喜）；且喜有喜悦（他人幸福）的特相。（四）此后更无所作故当以称为舍置的中立态度而行（舍），且舍有维持中立的行相的特相。是故说依利益等的行相而第一为慈，其次为悲、为喜、为舍，是他们的次序。

（4）其次此等一切（四梵住）是对无量之境而起，因为无量的有情是此等（四梵住）的境界。甚至就一有情说，亦不采取“仅对一部分身而修慈等”的这样限量，须以遍满全身而起（慈等）。是故说道：

“依清净道等而有四， 322

依利益等的行相有这样的次序。

对无量之境而起，

故有无量”。

（四梵住与色界诸禅的关系）如是无量之境虽然为此等（四梵住）的同一特相，但前面三（梵住）仅属于（四种禅中的前）三禅及（五种禅中的前）四禅。何以故？彼等与喜相应故。怎么与喜相应呢？因为出离了自忧等而起的瞋恚等之故，而后者（舍梵住）则仅属于其余的一禅（第四禅或第五禅）。何以故？与舍受相应故；因为（舍梵住）是对诸有情以中立的行相而起，所以梵住舍若无舍受则不起。

或者有人问道：世尊在（《增支部》）第八集中关于四无量是以无区别而说的；[656]59“比丘！汝当修习这有寻有伺定，亦应修无寻唯伺（定），修无寻无伺（定），修有喜（定），修无喜（定），修乐俱（定）及修舍俱（定）”──所以四无量应属于四种禅及五种禅（的一切）。

（答）他不应作如是说。如果像他这样说，那么，身随观（身念处）等亦应属于四种禅及五种禅？然而连受随观等（后三）亦全无初禅，更不必说第二禅等了。切莫只取字句之影而诽谤世尊！佛语甚深，常亲近阿阇梨而习取其真意。当知这才是那经中的真意，因为那比丘这样的请求世尊说法：“尊师！如果世尊为我略说法要，则幸甚矣！我闻了世尊之法后，当独离愦闹不放逸热心自勤精进而住”，然而此比丘以前已经闻法，但仍然住在那里不去实行沙门之法，是故世尊呵责他说：“兹有痴人，只是请我（说法），我说了法，他却只想随从我（不去修行）！”然而又因为他具有得阿罗汉的近依（强因），所以世尊又教诫他说：[657]60“然而比丘，当如是说：我要集中而善建立我的内心，使已生的恶不善法不在心内取着。比丘！你应该这样的学。”这只是教诫他以自己的内心（一剎那的）一境性的（初步的）根本定而说。

此后则指示不要仅以此（初步的根本定）而生满足，当增长那定说：[658]61“比丘！你的内心既已集中而善建立，使已生的恶不善法不在心内取着，那么，比丘！此后你应这样学：我要修习多作常作实地作确立熟练善修慈心解脱。比丘！你应这样学！”这是对他说以慈的修习，继之又说：[659]62“比丘！自从由你修习多作如是之定，故此后比丘，汝应修习这有寻有伺的根本定乃至亦修舍俱定。”它的意思是这样的：“比丘！如是以慈修习此根本定之时，你不仅以此根本定为满足，亦于其它的（地遍等）所缘修习有寻有伺等定而获至四种及五种禅”。这样说了之后，再指示他以悲等其余的梵住为先导而于其它的（地遍等）所缘修习四种禅及五种禅说：[660]63“比丘！因你如是修习多作此定，故比丘，其次你当这样学：我以悲心解脱”等等。

如是指示了以慈等为先导而修习四种及五种禅，再指示以身随观等为先导说：[661]64“比丘！因你修习多作此定，故比丘！其次你当这样学：我于身观身住等”，又说：[662]65“比丘！你要修习此定而善修习已，此后比丘！则你行于何处必得安乐行，立于何处必得安乐立，坐于何处必得安乐坐，卧于何处必得安乐卧”，这

样以阿罗汉果的顶点而结束其说法。

是故慈等（的前三梵住）仅属于（前）三禅及（前）四禅，而舍梵住仅属其余的一禅。

这在阿毗达摩（《法聚论》[663]66的心生品等）中亦同样解说。

（四梵住所达的最高处）如是依照（前）三禅及四禅并依照其余的一禅而成立为二种的四梵住，当知根据其最高的清净（解脱）等是有互相不同的特殊的威力的。即如《郁金布经》中依照此等（四梵住）的最高的清净（解脱）等而区别的说：[664]67”诸比丘，（1）我说慈心解脱以清净（解脱）为最上；诸比丘，（2）我说悲心解脱以空无边处为最上……诸比丘，（3）我说喜心解脱以识无边处为最上……诸比丘，（4）我说舍心解脱以无所有处为最上”。

为什么此等（四梵住）要这样说呢？因为是它们的近依（强因）之故。即：

（1）慈住者是不厌恶有情的。当他（对有情）熟练不厌恶，而专注其心于不厌恶的青等的遍净之色时则他的心进入那（遍净色）中而无困难了。如是则慈为清净解脱的近依（强因），更无过上，所以说（慈）以清净解脱为最上。

（2）悲住者，是对于为杖所击等的色相而观有情之苦生起悲悯的，故能善知色的危险。当他熟悉了色的危险，离去任何地遍等，而专注其心于出离了色的虚空之时，则他的心进入那（虚空）而无困难了。如是则悲为空无边处的近依，更无过上，所以说（悲）以空无边处为最上。

（3）喜住者，因为随观由于各种可喜的原因而生喜悦的有情的识而生起喜，所以他的心是非常的理解于识的。当他次第的超越空无边处而专注其心于虚空境相的识的时候，则他的心很容易的进入那识了。

如是喜为识无边处的近依，更无过上，所以说（喜）以识无边处为最上。

（4）舍住者，因为没有思虑“愿有情乐，或愿其解脱痛苦，或愿其不脱离所得的幸福”及因为于胜义中解脱苦与乐等的执取，所以他的心（于胜义中）是不存在着执取之苦的。当他的心熟练了自胜义中解脱（苦乐等的）执取及自胜义中不存在着执取之苦而次第的超越识无边处专注其心于胜义中的无有识的自性存在之时，则他的心不难进入于无识了。如是则舍为无所有处的近依，更无过上，所以说（舍）以无所有处为最上。

（四梵住为十波罗蜜等一切善法的圆满者）如是既依净（解脱）为最上等而知此等（四梵住）的威力，更应知道此等（四梵住）是布施等一切善法的圆满者。即：（一）为求有情的利益，（二）不堪有情的痛苦，（三）希望有情持续其殊胜的幸福，（四）及对一切有情以无偏无倚而起平等之心的摩诃萨（大士）。（一）不作“此人应施，此人不应施”的分别而行为一切有情的快乐之因的“布施”，（二）为避免加害彼等（一切有情）而“持戒”，（三）为圆满戒律而行“出离”，（四）为了不愚痴于有情的有益无益而净其“慧”，（五）为了有情的利益安乐而常勤“精进”，（六）以获得最上的精进与勇猛而对有情的违犯行“忍”，（七）对于“我要给你这些，我要替你做”的允许决不破约（即“谛”真实），（八）为彼等（有情）的利益安乐而作不变动的“决意”，（九）对诸有情以不变动之“慈”而施以恩惠，（十）由于“舍”而不希望酬报。他（菩萨）如是完成了十波罗蜜[665]68乃至十力[666]69、四无畏[667]70、六不共智[668]71、十八佛法[669]72等一切善法亦得圆满。所以此等（四梵住）是布施等一切善法的圆满者。

※为诸善人所喜悦而造的清净道论，在论定的修习中完成了第九品，定名为梵住的解释。

第十 说无色品

（一）空无边处业处

（空无边处业处的修法）在四梵住之后，提示四无色（定）之中，先说希望修习空无边处的人这样的考察：“由于有色之故，才见得有取杖、取刀剑，吵嘴辩驳诤论；然而在无色界中则全无此等事情”[670]1，他依于“为厌离、为离贪、为灭色而行道”[671]2的说法，见此业生色中有取杖等的过患及眼耳之病等的数千病患，为了要超越那种过患，除了有限制的虚空遍之外，以其余的地等九遍中的任何一遍而生起第四禅。他虽然已用色界的第四禅而超越了业生色，但是那遍的色也是（与业生色）类似的，所以连那（遍的色）亦欲超越。

何以故？譬如一个怕蛇的人，在林中为蛇所追逐，急速而逃，但在其所逃之处看到（像蛇皮的）花纹的多罗叶或藤或绳或裂地的裂痕，亦生怖畏而颤栗，所以连那种（相像的东西）也不愿见[672]3，又譬如，一位和加害他的敌人共住在一村的人，为敌人的杀缚与放火烧房等所恼乱，因此便去他村而住，但在那里看到（与敌）相似的面容、声音及行动的人，亦生恐怖的颤栗，所以也不愿见他。

这譬喻与前说的结合如下：比丘以其所缘而具有业生色的时候，如那人为蛇或为敌所恼乱的时候。比丘以色界的第四禅而超

越业生色之时，如那人的急速而逃及向他村而行。比丘考察遍的色也类似于彼（业生色），故亦欲超越那遍的色，如那人于所逃之处及他村看见有花纹的多罗叶等及与敌人相似的人亦生恐怖而颤栗，故亦不愿见他们。

又被野猪所袭的狗及怕鬼的人的譬喻[673]4，亦可引例于此处。

如是那比丘因厌离于第四禅的所缘的遍的色，且欲超越它，曾于（转向、入定、在定、出定、观察等的）五行相而得自在。从熟练了的色界第四禅出定之后，看见那禅有这样的过患：“在那第四禅中是以我所厌离的色为所缘”，“这第四禅与喜之敌相近故”，“这（第四禅）较粗于（无色禅的）寂静解脱故”。

然而论（第四禅的）支是没有粗的，因为如色（界第四禅所具）的二支（舍，一境性），在无色（禅）也同样的（具此二支）。

他看见这样的过患之后，并盼望除去它，即于空无边处的寂静无边而作意，扩大他的遍至于轮围（世界）的范围或者遂其所欲的远大，以那（扩大了的）遍所触的空间而“虚空！虚空！”或“虚空无边”的这样作意，而除去那遍。然而所谓除去，并不是像卷席子，也不是像从锅子里拿出烧饼一样，只是对于那遍不念虑不作意不观察而已。（即是说对于那遍）不念虑不作意不观察而专以那遍所触的空间“虚空！虚空！”这样的作意名为遍的除去。除去遍时，不是增加，也不是减少，光是对遍的不作意及于“虚空！虚空！”而作意而名为除去。只是明了除去遍的虚空。“除去遍的虚空”或“遍所触的空间”或“离遍的虚空”都是同样的。他对那除去遍的虚空之相作“虚空！虚空！”的数数念虑思惟。由于他这样数数念虑思惟，镇伏他的五盖，住于念，以近行而等持其心。他于那（虚空）相数数修习而多作。他如是数数念虑而作意时，如色界心之（安止）于地遍等（所缘），而空无边处心则安止于虚空（所缘）。于此（空无边）处，亦（如第四禅）以前分的三或四速行为欲界心并且是与舍相应的，其第四或第五（速行）为无色界心。

其余的地遍中所说的同样，但以下这些是其差别：即如是生起无色界心之时的比丘，譬如观瞻以青布或黄或赤或白等任何的布所系缚住的车门或袋或瓮等的口的人，忽给疾风或任何人除去了布的时候，则他当见虚空。同样的，先以禅眼而观遍的曼陀罗而住，次以“虚空！虚空！”的遍作（准备）而作意急急地除去那（曼陀罗）相时，则仅观虚空而住了。

对于这样的修行者，即如所说：[674]5“超越一切色想灭有对想，种种想不作意，（思）‘无边虚空’，空无边处具足而住”。

（释空无边处业处的圣典文句）此中“一切”是一切行相，或一切无余之义。

“色想”──是以想的首目而说色界禅及它的所缘。于“有色者见色”[675]6等句则亦名色界禅为色；于“见外面的美丑之色”[676]7等句则说色界禅的所缘（为色）。所以此处关于色的想为色想，及“以想的首目而说色界禅”的（色想）是同义语。（此色界禅）即色即想故色想，即指色是它的名而说。当知地遍等类及它的所缘是同义语。

“超越”──是由于离贪及灭。这怎么说呢？即依（五种禅各

有）善、异熟、唯作（三种）[677]8而称为十五种禅的色想及依地遍等称为九种（十遍中除了限制虚空遍）所缘的此等色想以一切的方法或无余的离贪及灭故──即因为（此等色想的）离贪及因为灭的缘故，所以空无边处具足而住。若不超越一切色想，那空无边处具足而住是不可能的。

关于此（超越之）意，因为贪于所缘者是不能有想的超越，若超越了想的时候则超越所缘，所以不说所缘的超越，而在《分别论》[678]9中只说想的超越，即：“此中什么是色想？于色界定入定者的（善想），或生（色界）者的（异熟想），或现法乐住者的（唯作）想、想念、已想念，是名色想。因为这色想的超越之故，所以说‘一切色想超越故’”。因为此等（无色）定是由于超越所缘而得，不像初禅等（色界定）可在同一所缘中而得，所以亦用超越所缘而解释此意。

“灭有对想”──由于眼等事物（感官）对于色等所缘而生想为有对想。与色想等是同义语，即所谓[679]10：“此中什么是有对想？即色想，声想，香想，味想，触想──是名有对想”。善异熟的（色声香味触）五（有对想）[680]11及不善异熟的五（有对想）的此等一切十有对想的灭、舍断、不起、不存续，故说“灭有对想”。

可是此等有对想在入于初禅等定的人也是没有的──因为在入定之时不会由五（根）门而起其心故。（为什么只在这里说灭呢？）然而这正如已在他处舍断的苦乐却在第四禅中说（舍断），亦如有身见等（在须陀洹道即已舍断）却在第三道（阿那含道）中说（舍断），当知为了鼓励于此（空无边处）禅中而起精勤以及由于赞叹此禅，故于此（空无边处禅）而说此等之语（灭有对想）。或者说虽然入色界定者也无彼等有对想，但非因为舍断而无──因为色界的修习是不生起离色贪的，而是色及有对想维持关系的；然而这空无边处定的修习是由于离色贪而生起的，所以可说彼等有对想在此空无边处定是舍断的，不但只可以说，实可断然接受。因为在此（空无边处）以前未曾舍断彼等（有对想），故世尊说[681]12：“声是入初禅定者的刺”。此空无边处业已舍断有对想，故说入无色定者不动及寂静解脱。如阿罗罗与迦罗摩[682]13入无色定时，有五百辆车经过他的近旁，也不见及不闻其声。

“种种想不作意故”──对种种境而起的想，或种种的想。这种种想的意义在《分别论》[683]14中作这样的分别：“什么是种种想？”即未入定者及具意界者或具意识界者的想，想念，已想念，故名种种想’，即未入定者的意界──意识界所摄的想，生起于色声等类种种不同自性的境上（故名种种想）。其次有八欲界善想，十二不善想，十一欲界善异熟想，二不善异熟想，十一欲界唯作想[684]15，如是有四十四种想，其种种自性互相不同，故名种种想。

种种想皆不作意故──不念虑故、不思考故、不观察故──即是说不念虑、不思考、不观察于彼等（种种想）故。

因此（色想、有对想、种种想）中，前面的色想及有对想，由于空无边处禅所生的（无色）有中便不存在，更不必说在于这（无色）有中具足此（空无边处）禅而住的时候了。因超越及灭于彼等（色想及有对想），故说彼等二者的无有。其次于种种想中，八欲界善想，九唯作想，十不善想[685]16这二十七想则依然存在于（空无边处）禅所生的（无色）有中，是故说“种种想不作意故”。盖具此禅而于彼（空无边）处住者，是因为彼等（种种想）不作意故具足此禅而住，若于彼等（种种想）作意者，则不得入（空无边处）定。

（关于这三句的）简而说之：则“超越色想”一句是指一切色界法的舍断而言，“灭有对想，不作意种种想故”二句是指一切欲界的心，心所的舍断与不作意而说的。

“虚空无边”──因不知这虚空的生的边际或灭的边际故“无边”。“虚空”是说除去了遍（而现）的虚空。当知此处的无边亦因作意的无边。故《分别论》[686]17说：“他于那虚空中，置心专注，无边遍满，所以说虚空无边”。

“空无边处具足而住”──在此句中，没有它的边际故“无边”。虚空的无有边际为虚空无边，而虚空无边即空无边。即此空无边是它的相应法的（空无边处）禅的住处，故以住处之义为空无边处，犹如诸天的住处为天处。

“具足而住”──是获得了空无边处的成就，以适合于空无边处定的威仪住而住。

这是详论空无边处业处。

（二）识无边处业处

（识无边处业处的修法）欲求修习识无边处（业处）者，曾以五种行相于空无边处定修习自在，他看见了空无边处有这样的过患：“此（空无边处）定依然近于色界禅之敌，不及识无边处的寂静”，欲求离去空无边处，于识无边处的寂静作意，便对那遍满虚空而起的识：“识、识”的数数念虑，作意，观察与思惟。

但不是“无边、无边”这样的作意。 332

他这样的运用其心于那（识）相之中，镇伏了五盖，安立于念，以近行定等持其心。他对于彼相数数修习而多作。当他如是行的时候，便得安止他的识无边处心于那遍满于虚空的识，如对虚空而安止空无边处心相似。至于安止的方法如于空无边处所说的同样。

因此而说这（修行的）人为：[687]18“超越一切空无边处，（思惟）‘识无边’，识无边处具足而住”。

（释识无边处业处的圣典文句）此中“一切”已如前述。

“超越空无边处”──此句如前面（空无边处）所说的方法，以（空无边处）禅及（空无边处的）所缘为空无边处。依前面所说的空无边是所缘，因为它是初无色禅的所缘，故以住所之义为处，像诸天的住所为天处，故名空无边处；又空无边是（空无边处）禅的生起之因，则以产生之处的意义为处，故名空无边处。譬如剑蒲阇[688]19是马的（产）处等等。如是由于他不起及不作意于（空无边处）禅与所缘，故得超越于二者，（换言之）即他具足此识无边处而住，是故把此（禅与所缘）二者作为一起而说“超越空无边处”。

“识无边”──是说他对“虚空无边”如是遍满而起的识，而这样“识无边！识无边！”的作意。或者以作意为无边。因以虚空为所缘的识，为全部的作意，而彼比丘作意“（识）无边”。

正如《分别论》[689]20说：“识无边，是他作意那遍满虚空的识为无边遍满，所以说识无边”，这句中的“识”字是用作对格的意义解释。诸义疏师对于此义作这样的解释：“无边遍满，即是说他作意那遍满虚空的识”。

333 “识无边处具足而住”──此句中：没有他的边际故为无边际。无边际即无边。本来识加无边的合为“识的无边”，但现在说“识无边”[690]21，就通俗的用法。那识无边是它的相应法的（识无边处）禅的住处，故以住所之义为识无边处，犹如诸天的住处为天处。余者如前所说。

这是详论识无边业处。

（三）无所有处业处

（无所有处业处的修法）欲求修习无所有处（业处）者，曾以五种行相于识无边处定修习自在，他看见了识无边处有这样的过患：“此（识无边处）定依然近于空无边处之故，不及无所有处的寂静”，欲求离去（识无边处），于无所有处的寂静作意，便作意那为识无边处的所缘的空无边处的识的无，空及远离。如何（作意呢）？即不作意于识，却对“无，无”，或“空，空”或“远离，远离”的数数念虑、作意、观察与思惟。

他这样的运用其心于那相中，镇伏了五盖，安立于念，以近行定等持其心。他对于彼相数数修习而多作。当他这样行的时候，便得安止他的无所有处心于那遍满于虚空而起的广大的识的空、远离、及无等（所缘），如对遍满虚空的广大的识而安止识无边处（心）相似。

至于安止的方法当知已如前说。但这些是它的差别：当他的安止心生起之时，譬如一人，看见了为些事情而集会于园堂等处的比丘众，便到别的地方去，在比丘们终结了集会之事离座而去之后，此人又来（园堂处），站在门口，再看那集会之处，只见空，只见（人已）离去，此时他并不这样想：“那些比丘都已命终或去诸方了”，但见此处空、离去、及无有。同样的，这比丘

以前是用识无边处的禅眼而见依虚空而起的识而住，后来由于“无、无”等的遍作（准备）的作意而消除那识的时候，则他见被称为（识的）离去的无而住。

因此而说这（修行的）人为[691]22：“超越一切识无边处，（思惟）‘无所有’，无所有处具足而住”。

（释无所有处业处的圣典文句）此中“一切”如前所述。

“识无边处”──此句亦以前述的方法，以“识无边处”禅及所缘为识无边空处。依前面所说的识无边是所缘，因为它是第二无色禅的所缘，故以住处之义为处而名识无边处，如诸天的住处为天处，又识无边是（识无边处）禅的生起之因，则以产生之处的意义为处，故名识无边处，如说剑蒲阇是马的（产）处等等。如是由于他不起及不作意于（识无边处）禅及所缘，故得“超越”于二者，（换言之）即他具足此无所有处而住，是故把此（禅与所缘）两者作为一起而说“超越识无边处”。

“无所有”──是说他“无！无！”“空！空！”“远离！远离！”这样的作意。正如《分别论》[692]23所说：“无所有，是令那（空无边处）识的无有，令成非有，令其消灭，见无所有，故名无所有”。虽然似乎是说灭尽识的思惟，但此义是这样的：即不念虑不作意不观察那（空无边处的）识，单是作意那（识的）无的自性、空的自性及远离的自性，而说为无有、非有及消灭，实无他义。

“无所有处具足而住”在此句中，没有任何东西故无所有，是说连一点残余也没有。无任何的有为无所有，和离去空无边处的识是一同义语。那无所有是（无所有处）禅的住处，故以住处之义为无所有处，如诸天的住处为天处。余者如前述。

这是详论无所有业处。

（四）非想非非想处业处

（非想非非想处业处的修法）欲求修习非想非非想处（业处）者，曾以五种行相于无所有处定修习自在，他以为：“此（无所有处）定依然近于识无边处之故，不及非想非非想处的寂静”，或者以为“想是病，想是疖，想是箭[693]24，而此非想非非想是寂静，是胜妙”，他看见无所有处有这样的过患并见上面（非想非非想处）的功德，欲求离去无所有处，于非想非非想处寂静作意，便对以无（所有）为所缘而起的无所有处定“寂静，寂静”的数数念虑、作意、观察与思惟。

他这样的数数用意于那（无所有处定的）相中，镇伏了五盖，安立于念，以近行定等持其心，他于此相数数修习多作。当他如是行时，便得安止他的非想非非想处心于那称为四蕴的无所有处定，如对识的离去而安止无所有处心相似。至于安止的方法当知已如前说。

因此而说这（修行的）人为[694]25：“超越无所有处，非想非非想处具足而住”。

（释非想非非想处业处的圣典文句）此中“一切”已如前述。

“超越无所有处”──此句依前述之法，以（无所有处）禅及所缘为无所有处。依前面所说的无所有是所缘，因为它是第三无色禅的所缘，故以住处之义为处，名为无所有处，像诸天的住处为天处；又无所有是（无所有处）禅的生起之因，则以产生的意

义为处，故名无所有处，如说剑蒲阇是马的（产）处等等。如是由于他不起及不作意于此（无所有处）禅及所缘，故得“超越”于二者，（换言之）即他具足此非想非非想处而住，是故把此（禅与所缘）两者作为一起而说“超越无所有处”。

“非想非非想处”一语，称此禅为非想非非想，是因为实有那样的想的存在之故。为了先示那行道者的想，《分别论》[695]26提示为“非想非非想的人”，并说“他对那无所有处寂静作意，及修习残余的行定，所以说为非想非非想的人”。

前面引文中的“寂静作意”，是（作意）这（无所有处）定实为寂静；即以无所有为所缘而安立，因有这样寂静的所缘，故作意那（无所有处）为寂静。如果作意为寂静，怎么能够超越它呢？因为他不欲再入定故。即他虽然作意那（无所有处）为寂静，但他没有“我要于此（无所有定）转向，我要入定，我要在定，我要出定，我要观察”等的思惟、念虑及作意。何以故？因为非想非非想比较无所有处，更寂静更胜妙之故。

譬如一大威势的国王，乘大象之背而巡行于都城中的街道上，看见雕刻象牙等的技工，紧着一衣，另以一布缠于头上，四肢沾满象牙的粉，制造各种象牙等的工艺品，并对他们的技艺感觉满意地说：“诸位呀！此等技师能制造这样的工艺品，多么技巧啊！”但他不会这样想：“啊！如果我成为这样的技工，我将放弃我的王位”。何以故？因为光辉的王位有更大的功德之[696]*1故。同样的，此瑜伽者虽对这（无所有处）定而作意为寂静，但他不会这样的思惟、念虑与作意：“我要于此定转向入定，在定，出定及我要观察”等。

337 如前面所述的瑜伽者，因对无所有处定作意为寂静，得达那最细妙的安止定的想（即非想非非想），即以那样的想而名为非想非非想者，并称他为修习残余的行定。“残余的行定”便是到达究竟细微的状态的行的第四无色定。

现在为示到达了这样的想而称为非想非非想处的意义说[697]27：“非想非非想处是非想非非想处入定者的（善的心、心所法），或生者的（异熟的心、心所法），或现法乐住者的（唯作的）心、心所法”。在这里，是指（入定者、生者、现法乐住者）三者之中的入定者的心、心所法的意义。

次说（非想非非想处的）语义：因为没有粗的想而有细妙的想，故不是与其它的相应之法共的禅的想亦非无想，故言“非想非非想”；而非想非非想是属于意处及法处的处，故名“非想非非想处”。或者此（非想非非想处的）想不能有利想的作用故“非想”，因有残余的诸行的细妙的状态的存在故“非非想”，是名“非想非非想”。非想非非想是那其余诸法的住处之义而为“处”，故名“非想非非想处”。不仅这（非想非非想处的）想是这样的，但那受亦为非受非非受，心亦为非心非非心，而触亦为非触非非触，当知那说法是由想而代表其余的诸相应法的。

这个意思可以用涂钵的油等的譬喻来辨明：据说一位沙弥用油涂了钵而放在那里，到了饮粥的时候，长老对那沙弥说：“拿钵来！”他说：“钵内有油，尊师。”“那么，沙弥，拿油来，把它倒在油筒里面去。”沙弥说：“可是没有油，尊师。”在这个譬喻，因为钵中涂着油不适用于盛粥之义故说“有油”，然而又没有油可以倒入油筒故说“无油”，如是而此（非想非非想处之）想不能有利想的作用故“非想”，因有残余的诸行的细妙状态的存在故“非非想”。

然而什么是想的作用？即想念所缘及（其所缘）成为观境之后（而对那境）生起厌离。譬如温水中的火界（热）不能行燃烧

的作用，而此（非想非非想）不能行敏捷的想念作用，此想亦不能如在其它诸定，对那成为观境之后（的境）生起厌离。事实若对其余，（色受等）诸蕴不作思惟的比丘，对此非想非非想处蕴既思惟而又厌离是不可能的。但尊者舍利弗可以那样做，或者与生俱来而有观及有大慧如舍利弗的人则有可能；然而他（舍利弗）也是用[698]28“如是此等诸法实非有而后生，生已而后灭”这样的总体思惟才可能这样做，并非依各别法观而生的。这是此定细妙的状态。

此义正如涂钵的油的譬喻，可用道路的水的譬喻来辨明：据说一位行路而走在长老前面的沙弥，看见少许的水说道：“有水！尊师，脱掉你的鞋子吧。”长老说：“有水吗？那么，拿我的浴衣来，我要沐浴。”沙弥却说：“没有水，尊师。”在这个譬喻中，是仅足以湿鞋之义为“有水”，然不能作为沐浴之用故言“无水”。如是它（非想非非想）不能行敏捷之想的作用故名“非想”，因有残余的诸行的细妙的状态的存在故为“非非想”。

不但可用此等譬喻，亦可应用其它的适当的譬喻来辨明此义。

“具足而住”已如前述。

这是详论非想非非想处业处。

杂论

无等伦的主（世尊），

已说四种的无色，

既然知道了那些，

更当认识其杂论。

由于超越所缘而成无色定的四种，

然而慧者却不希望超越此等定的支。

（超越所缘）此四无色定中，因色相的超越而成初（无色定），因虚空的超越而成第二（无色定），因超越于虚空而起的识而成第三（无色定），因超越于虚空而起的识的除去故成第四（无色定）。如是当知因为超越一切的所缘，故成为此等四种无色定。

339 （后后更胜妙于前前）其次关于贤者并不希望超越此等定的支。即不像于色界定，而于此等（无色界定）没有支的超越，因于此等（无色界定）都只有舍与心一境性的二禅支。虽然如此：

但各各较后的更胜妙，

须知层楼衣服的譬喻。

即譬如有四层的大楼，在最下层虽可得有天的歌舞、音乐、芳香、花鬘、饮食、卧具、衣服等胜妙的五种欲（色声香味触），但在第二层（的五欲）可得较胜于下层，第三层更胜，第四层可得一切最胜妙。虽然这四层大楼，依层楼是没有什么差别，但依五种欲的成就而言差别，即愈上层而次第比较下层为愈加胜妙。

又譬如由一位妇人纺的粗的、软的、更软的及最软的丝而制成四斤、三斤、二斤、一斤的四种衣服，其长度与宽度都是相同的。虽然就那四种衣服的相等的长度和宽度说，是没有什么差别，但根据其触肌的舒服，细软的状态及高贵的价值，则愈后者次第的比较前者愈为胜妙。

如是虽然这四无色定中都只有舍与心一境性的二支，但依照其修习的差别则彼等（四无色定）的支成为一层胜一层，故知后后次第而较为胜妙。

此等（四无色定）有这样次第的比较胜妙：

一人紧握不净的草蓬，

另外一人靠着他而立，

一人不以靠近而在外，

另一人又靠着他而立。

正如这样的四个人，

慧者当知四（无色定）的次第。

关于此颂的意义如次：在一个不净的地方有一座小草蓬。有一个人来到此地，厌嫌那里的不净，以两手搭挂于草蓬，好像贴紧在那里而立。此时另有一人来，靠着那贴紧于小草蓬的人而立。又一人来想道：“那贴紧草蓬的人，这靠近他的人，两者所站之处都很坏，诚然草蓬倒时则他们亦倒，我现在站在外面”。于是他便不靠近那前人所靠之处而站在外面。另有一人来想道：“那

贴紧草蓬的人及靠近他的人，两者都不安全，那站在外面的人很好”，他便靠近那人而立。

在前面的譬喻中：当知那除去了遍的虚空，如在不净之处的小草蓬。因厌恶色相而以虚空为所缘的空无边处，如厌恶不净而贴紧草蓬的人。依那以虚空为所缘的空无边处而起的识无边处，如那依靠贴紧草蓬的人而立的人。不以空无边处为所缘，却以那（空无边处的识的）无为所缘的无所有处，如思念那两人的不安全而不靠近贴紧草蓬的人而站在外面的人。在称为识的无的外部而立的无所有处而起的非想非非想处，如思念那贴紧小草蓬的及靠近他而立的不安全，并思那站在外面的为好的站处而靠近他而立的人。

（非想非非想处以无所有处为所缘的理由）然有这样的意思：

这（非想非非想）以那（无所有处）为所缘，

因为没有其它（所缘）的缘故。

譬如人民虽见国王的过恶，

但为了生活也只得来用他。

即此非想非非想处用那无所有处为它的所缘，虽然知道那（无所有）定有着近于识无边处之敌的这样的过患，但因为没有别的所缘之故。这好像什么？譬如人民虽然知道国王的过恶，但为了他们的生活亦得用他为王。即譬如一位具身语意的粗恶的行为而支配着全国的暴君，人民虽然知道他的粗恶的行为，但不能于他处获得生活，故为生活只得依靠他。同样的，这非想非非想处，虽见那（无所有处的）过失，但不得其它适当的所缘，故以无所有处为他的所缘。

同时（非想非非想处）也是这样的：

譬如登长梯者而握该梯的横木，

又如登山顶者紧望该山的山峰，

更如攀石山者靠着他自己的足膝，

此人则依这（无所有处）禅而生起。

※为诸善人所喜悦而造的清净道论，在论定的修习中完成了第十品，定名为无色的解释。

注释

  1. 1 S.I,p.13；p.165,《杂阿含》五九九经（大正二·一六O b）。 ↑
  2. 2 S.I,p.13；p.165,《杂阿含》五九九经（大正二·一六O b）。 ↑
  3. 3 内处(ajjhattikāyatana)即眼耳鼻舌身意。外处(bāhirāyatana)即色声香味触法。 ↑
  4. 4 大寺住者(Ｍahāvihāra vāsī)，即《西域记》所说的“摩诃毗诃罗住部”。大寺在当时锡兰的首都阿奴拉塔普拉(Anurādhapura)，佛音住在该寺造论及作三藏的注疏。南传的佛教即是属于大寺派的。 ↑
  5. 5 Thag.676；Dhp.277, 《法句经》道行品（大正四·五六九a）。 ↑
  6. 6 Dhp.372, 《法句经》沙门品（大正四·五七二a）。 ↑
  7. 7 M.III,262；S.I,24,55,《杂阿含》五九三经（大正二·一五八c）。 ↑
  8. 8 S.I,53,《杂阿含》一三一六经（大正二·三六一c）。 ↑
  9. 9 D.II,290,《中阿含》九八经（大正一·五八二b），《增一阿含》卷五（大正二·五六八a），《杂阿含》六O七经（大正二·一七一a）。 ↑
  10. 10 业生三因结生(kammaja-tihetukapaṭisandhī)，是由无贪、无瞋、无痴的三因善业所生的。参考底本四五七页。 ↑
  11. 11 含藏慧(pārihāriyapaññā)，主导所作，如取定境、发问、发奋教育等。 ↑
  12. 12 S.V,143；165,《杂阿含》六二四经（大正二·一七五a）。 ↑
  13. 13 D.II,49；Dhp.183,《法句经》佛品（大正四·五六七b）。 ↑
  14. 14 因具戒律则不作后悔的罪恶。 ↑
  15. 15 D.II,49；Dhp.183,《法句经》佛品（大正四·五六七b）。 ↑
  16. 16 D.II,49；Dhp.183,《法句经》佛品（大正四·五六七b）。 ↑
  17. 17 Dhp.81；Thag.643；Mil.386。《法句经》明哲品（大正四·五六四a）。 ↑
  18. 18 彼分断(tadaṅgappahāna)，分分而断，以各种善而对治各种恶，如以灯破暗一样。 ↑
  19. 19 镇伏断(vikkhambhanappahāna)以初禅的近行定等而伏断烦恼。 ↑
  20. 20 正断断(samucchedappahāna)以四沙门道而决定断烦恼。 ↑
  21. 21 违犯是恶行。 ↑
  22. 22 其他三德为三远离(viveka)、三善根、三解脱门、三无漏根。 ↑
  23. 1 义务行(Vattapaṭipatti)即比丘在寺内事师和扫除等的义务。 ↑
  24. 2 Pṭs.I,44. ↑
  25. 3 离(virati)即指正语、正业、正命的离心所。 ↑
  26. 4 七业道(satta-kammapatha)即于身三口四意三的十善业道中除去意三的七善业道。 ↑
  27. 5 D.I,71. ↑
  28. 6 Vibh.246. ↑
  29. 7 D.I,70. ↑
  30. 8 Sn.V.1035. ↑
  31. 9 M.I,10. ↑
  32. 10 M.I,11. ↑
  33. 11 《解脱道论》有“头义”、“冷义”。 ↑
  34. 12 相(lakkhaṇa)是特相或特征之意。味(rasa)是作用或成就之意。现起(pacc-upaṭṭhāna)为现状。足处(padaṭṭhāna)是近因或直接原因的意思。 ↑
  35. 13 A.I,271；D.III,219. ↑
  36. 14 A.V,I. ↑
  37. 15 D.II,86.《长阿含》游行经（大正1.12b）。 ↑
  38. 16 M.I,33. ↑
  39. 17 Pṭs.I,46.(42). ↑
  40. 18 作持(Cāritta)、止持(Vāritta)，《解脱道论》“性”戒、“制”戒。 ↑
  41. 19 活命第八(ājīvaṭṭhamaka)，三身业和四语业的七清净，加活命清净为八清净。 ↑
  42. 20 等正行(ābhisamācārika)、初梵行(ādibrahmacariyaka)，《解脱道论》“微细”戒、“梵行之初”。 ↑
  43. 21 cf.A.III,124f. ↑
  44. 22 两种毗崩伽(Ubhato Vibhaṅga)为比丘与比丘尼毗崩伽。 ↑
  45. 23 犍度(Khandhaka)即大品(Mahāvagga)、小品(Cullavagga)。 ↑
  46. 24 A.III,14. ↑
  47. 25 A.IV,461；V,18. ↑
  48. 26 Dhs.§1005.(Dhs.p.183；Vibh.p.365). ↑
  49. 27 有限制(sapariyanta)，无限制(apariyanta)，《解脱道论》“有边“，”无边”。 ↑
  50. 28 Pṭs.I,43. ↑
  51. 29 Pṭs.I,44. ↑
  52. 30 Vin.V,(parivāra)p.164. ↑
  53. 31 我增上(attādhipateyya)、世间增上(lokādhipateyya)、法增上(dhammādhipateyya)，《解脱道论》“依身、依世、依法”。 ↑
  54. 32 执取(parāmaṭṭha)、不执取(aparāmaṭṭha)、安息(patippassaddha)，《解脱道论》“触、不触、猗”。 ↑
  55. 33 Pṭs.I,44. ↑
  56. 34 退分(hānabhāgiya)、住分(ṭhitabhāgiya)、胜分(visesabhāgiya)、抉择分(nibhedhabhāgiya)，《解脱道论》“退分、住分、胜分、达分”。 ↑
  57. 35 比丘(bhikkhu)、比丘尼(bhikkhuni)、未具足(anupasampanna)、在家(gahattha)，《解脱道论》“比丘、比丘尼、不具足、白衣”。 ↑
  58. 36 M.III,121,(D.II,P.13)《长阿含》大本经（大正1.4a）。 ↑
  59. 37 自然(pakati)、惯行(acara)、法性(dhammata)、宿因(pubbahetu)，《解脱道论》“性、行、法志、初因”。 ↑
  60. 38 A.II,22；39；cf.D.I,63；Vibh.244；M.I,33(M.II,P.2)，《中阿含》二一经（大正一·四四九a），《杂阿含》九二五经（大正二·二三五c）。 ↑
  61. 39 D.I,70；M.I,180,269；III,2；S.IV,104；A.I,113,etc.《中阿含》一四六经（大正一·六五七c），《增一阿含》卷一二（大正二·六O三c）。 ↑
  62. 40 cf.A.III,111(D.I,p.8). ↑
  63. 41 M.I,10,(A.III,p.388)，《中阿含》，一O经（大正一·四三二b），《增一阿含》卷三四（大正二·七四O c）。 ↑
  64. 42 别解脱律仪戒(Pātimokkhasaṃvara-sīla)，《解脱道论》“波罗提木叉威仪戒”。 ↑
  65. 43 tena pātimokkhasaṃvarena saṃvuto底本无，依锡兰本加入。 ↑
  66. 44 Vibh.p.246.f. ↑
  67. 45 不正行(anācāra)、正行(ācāra)、非行处(agocara)、行处(gocara)，《解脱道论》“非行、行、非行处、行处”。 ↑
  68. 46 豆汤语(muggasupyatāya)，犹如煮了绿豆，有的熟了，有的却煮不熟的，这譬喻他说的话，半真半假，似是而非。 ↑
  69. 47 硬食(khādanīya)，即甘蔗水果等硬的食物。 ↑
  70. 48 近依(upanissaya)、守护(ārakkha)、近缚(upanibandha)，《解脱道论》“依、守护、系缚”。 ↑
  71. 49 十论事(dasa-kathāvatthu)，《解脱道论》“十处”。见第四品（底本一二七页）详注。 ↑
  72. 50 S.V,148f；cf.M.I,221,《杂阿含》六一七经（大正二·一七三a）。 ↑
  73. 51 众学法(Sekhiya-dhamma)南传上座部的众学法为七十五条。 ↑
  74. 52 根律仪戒(Indriyasaṃvara-sīla)，《解脱道论》“守护根威仪戒”。 ↑
  75. 53 支提山(Cetiyapabbata)是佛教最初输入锡兰的圣地，即现在的麻恒达罗(Mahintale)，离阿奴拉塔普拉(Anurādhapura)约八英里。 ↑
  76. 54 有分(bhavaṅga)见底本四五七页。唯作(kiriyā)见底本四五四页。转向作用(āvajjana-kicca)见底本四五八页。领受作用(sampaṭicchana-kicca)见底本四五八页。推度作用(santīraṇa-kicca)见底本四五九页。唯作无因意识界(kiri-yāhetuka-manoviññāna-dhātu)见底本四五二页。确定作用(votthapana-kicca)见底本四五九页。速行(javana)见底本四五九页。 ↑
  77. 55 路线(vīthi)亦可译为过程，此字等于心的路(citta-vīthi)或心的过程，即诸识起作用的过程。从有分识波动而起转向作用乃至速行，总称为路线。 ↑
  78. 56 活命遍净戒(ājīvapārisuddhi-sīla)，《解脱道论》“命清净戒”。 ↑
  79. 57 Vin.(Parivāra)V,146. ↑
  80. 58 上人法(Uttarimanussadhamma)即四向、四果、禅定、神通等胜法。 ↑
  81. 59 他胜(Pārājika巴拉基嘎)，这是僧伽的根本重罪，比丘有四条，如有犯者，立刻逐出僧团。僧初残(Saṅghādisesa=桑喀地些沙)，比丘有十三条。土喇咤亚(Thullacca-ya)。心堕落(Pācittiya=巴吉帝亚)，比丘有九十二条。应悔过(Pañidesaniya=巴提蝶沙尼亚)，有四条。恶作(Dukkaña=突吉罗)。 ↑
  82. 60 Vibh.352f. ↑
  83. 61 以拒绝资具(paccaya-paṭisedhana)，此字是根据锡兰字体本译的，底本用pac-caya-paṭisevana则应译为以资具受用。依下文的解释来看，用拒绝资具比较好。 ↑
  84. 62 《大义释》Mahā-Niddesa 224f. ↑
  85. 63 Nid.224f. ↑
  86. 64 诃梨勒果(hariṭakī)或译诃子。 ↑
  87. 65 Nid.226. ↑
  88. 66 Nid.225. ↑
  89. 67 特罗根达利迦故事(Telakandarika-Vatthu)：有一天，有两位比丘去一村落人家，坐在中堂的时候，看见一位相识的女子，便呼她到面前。那位比较年轻的比丘问较长的：“她是谁？”“她是我的檀越特罗根达利迦(Telakandarika)伍巴西咖的女儿，我每次到她母亲的家里，她的母亲老是供养我满瓮的奶酪，这位女子也和她的母亲一样，非常热诚而慷慨的。” ↑
  90. 68 瞋骂示相。是依据文内各种骂人的方法及应用《解脱道论》的成语而作此意译的。原文nippesikatā英译作crushing slander(压服诽谤)，《巴英字典》作jugglery,trickery(幻法，奸诈)，日译作“激磨”，本论自释为“刮人之德求利，或捣碎他人之德而求利”。 ↑
  91. 69 十怒骂事(dasa-akkosa-vatthu)，即骂人为盗贼(coro)、愚人(bālo)、蠢货(mūlho)、骆驼(oṭṭho)、牡牛(goṇo)、驴(gadrabho)、地狱人(nerayiko)、畜生(tiracchānagato)、无善趣者(natthi tuyhaṃ sugati)、恶趣行者(duggati yeva tuyhaṃ pāṭikaṅ-khā)。 ↑
  92. 70 以利求利(lābhena lābhaṃ nijigiṃsanatā)，《解脱道论》“以施望施”。 ↑
  93. 71 是最初总解释活命遍净戒一节中的句子，见底本第十六页。 ↑
  94. 72 《梵网经》(Brahmajāla)D.I,9.南传《长部》第一经，相等于《长阿含》二一《梵动经》。 ↑
  95. 73 资具依止戒(Paccayasannissita-sīla)，《解脱道论》“缘修戒”或“修行四事戒”。 ↑
  96. 74 M.I,p.l0. ↑
  97. 75 内衣(antaravāsaka)或译下衣，即裙。南传通常的三衣：（一）下衣(安陀会)。（二）郁多罗僧(uttarā saṅga)译为上衣，即平日所穿的单衣。（三）僧伽梨(saṅghāṭi)译为重复衣，或双衣。他们现在做的这三种衣，大部都是五条，并不像我们中国所传那样以条数而分别所谓大衣七衣及五衣的。 ↑
  98. 76 嬉戏(davā)、骄慢(madā)、装饰(maṇḍanā)、庄严(vibhūsanā)，《解脱道论》“凶险行、自高行、装束、庄严”。 ↑
  99. 77 住续(thiti)、维持(yāpanā)，《解脱道论》“住，自调护”。 ↑
  100. 78 我乃以此令灭旧受，不起新受(purāṇañ ca vedanaṃ paṭihankhāmi navañ ca vedanaṃ na upādessāmi)，《解脱道论》“除先病不起新疾”。 ↑
  101. 79 我将存命(yātrā bhavissati)，《解脱道论》“以少自安”。 ↑
  102. 80 Theragāthā, ver.983. ↑
  103. 81 A.IV,106,七种城市的戒备为城门(kavāṭaparikkhepo)、沟(parikhā)、棱堡(uddāpo)、城墙(pākāro)、城门外的大柱(esikā)、门闩(paligho)、碉堡(pākāra-patthaṇḍilaṃ)。 ↑
  104. 82 S.V,6. ↑
  105. 84 有一次舍利弗请佛制戒，佛拒绝了他说：到了时候我自己会知道的。 ↑
  106. 85 此颂，据锡兰版本注：出自小部的Apadāna，依日译本注为Sumaṅgala-Vilāsinī I,p.56.鸡鸡鸟(kikī)据巴英字典为jay则为鸟，依英译本为pheasant则为雉。牦牛(Camarī)。 ↑
  107. 86 锡兰版本注出于Kosala-Saṃyutta(S.I.68f)，底本说那里找不出。日译本注A.IV,p.201,cf.,底本的大王(Mahārāja)别本亦作巴哈罗陀(pahārāda)。 ↑
  108. 87 摩诃跋多尼(Mahāvattani)在雪山边。 ↑
  109. 88 铜鍱洲(Tambapaṇṇi-dipa)即锡兰岛。 ↑
  110. 89 等首(samasīsī)，断尽烦恼得证阿罗汉果的同时即断命根而死，因为烦恼与命根同时而断，故名等首，这一种称为命等首(jīvitasamasīsī)。另一种人于四威仪中得证阿罗汉果的同时即死的，称为威仪等首(iriyapathasamasīsī)。还有一种人于病中得证阿罗汉果的同时即死的，称为病等首(rogasamasīsī)。 ↑
  111. 90 Dīghabhāṇaka-Abhaya-thera长部诵者是精通长部和注疏的人。 ↑
  112. 91 S.IV,168. ↑
  113. 92 Thag.V,133；Dhp.V,13. ↑
  114. 93 Thag.V,134；Dhp.V,14. ↑
  115. 94 S.I,188；Thag.Ver.l223-12241/2. ↑
  116. 95瞿昙(Gotama)这里指阿难，他和释尊是同姓的。 ↑
  117. *3 见诸行是他、是苦、是非(无)我。 ↑
  118. 96 乔罗达格大窟(Kuraṇḍaka-Mahāleṇa)在锡兰的东南部。心护(Cittagutta)。拘罗格大寺(Coraka-Mahāvihāra)。大友(Mahāmitta)。 ↑
  119. 97 大村(Mahāgāma)在锡兰的东南部，是当时罗哈纳(Rohaṇa)的首都。 ↑
  120. 98 网纹(jālavicitra)是佛的三十二相之一。 ↑
  121. 99 僧伽(Saṅgha)四人以上者，僧集(gaṇa)仅三人或二人者。 ↑
  122. 100 底本四十五年(Pañcacattālīsavassāni)，锡兰版本作四十年(Cattāḷīsavassāni)。 ↑
  123. 101 鸡跋罗准跋(Cīvaragumba)住者大帝须(Mahā-Tissa)长老，有一天不得食，道经一芒果树林，因饥饿疲倦，无法支身，倒卧林下。然而那里落下很多成熟的芒果，帝须因严持戒律，虽倒卧地下，亦不自取食。后来一位老年伍巴萨咖经过这里，知长老饥疲，不能行路，遂取芒果作浆，给他饮下，并以背负长老至其住处。长老在他的背上想道：“他不是我的父母亲属，因为我的戒律，故以背负我”，即在他的背上作观，得证阿罗汉果。 ↑
  124. 102 界(dhātu)即界差别想(dhātu vavatthāna-saññā)，见底本三四七页以下。厌(paṭikūla)即食厌想(āhāre paṭikula -saññā)，见底本三四一页以下。 ↑
  125. 103 盗受用(theyyaparibhoga)、借受用(iṇaparibhoga)、嗣受用(dāyajja-paribhoga)、主受用(sāmipāribhoga)，《解脱道论》“盗受用、负债受用、家财受用、主受用”。 ↑
  126. 104 《法嗣经》(Dhammadāyāda-Sutta)《中部》第三经。《中阿含》八八·求法经（大正一·五六九c ff），《增一阿含》卷九（大正二·五八七c ff）。 ↑
  127. 105 下二颂Suttanipāta 391,392. ↑
  128. 106 cf.S.II,98；Jāt.I,348. ↑
  129. 107 沙利(Sāli)是一种上等的米。和尚(Upajjhāya 邬波陀耶)即亲教师。 ↑
  130. 108 Pṭs.I,42f. ↑
  131. 109 俱胝(Koṭi)是一千万。九千俱胝为九百亿，一百八十俱胝为十八亿。 ↑
  132. 110 A,II,7f.末后一颂Dhp.230亦同。 ↑
  133. 111 无成就(nāssa sampajjate)缅甸本作tassa sampajjate则为成就。 ↑
  134. 112 Jāt.II,437;cf.III,244,稍微不同。 ↑
  135. 113 Pṭs,I,46f. ↑
  136. 114 喜(Pīti)，后面的喜的原语为somanassa。 ↑
  137. 115 即底本八页“什么是戒的语义”处所说的。 ↑
  138. 116 七罪聚(Satta āpattikkhandha)即他胜、僧初余、土喇咤亚、心堕落、应悔过、恶作、恶说。 ↑
  139. 117 A.IV,54f.《增一阿含》卷三O（大正·七一四c）。 ↑
  140. 118 忿(kodha)、恨(upanāha)、覆(makkha)、恼(palāsa)、嫉(issā)、悭(macchariya)、谄(māyā)、诳(sātheyya)、强情(thambha thaddhabhā-valakkhana)、激情(sārambha Karanuttariya-lakkhana)、慢(māna)、过慢(atimāna)、骄(mada)、放逸(pamāda)，《解脱道论》“忿、恼、覆、热、嫉、悭、幻、谄、恨、竟、慢、增上慢、傲慢、放逸”。 ↑
  141. 119 近行定(upacāra-samādhi)、安止定(appanā-samādhi)相当于有部的近分定及根本定，详见第四品。 ↑
  142. 120 A.III,252. ↑
  143. 121 旃陀罗(Caṇḍāla)是印度所谓不可触的贱民阶级。 ↑
  144. 122 《火聚喻》(Aggikkhandhapariyāya)下面所引的文出于此经。 ↑
  145. 123 A.IV,124,《增一阿含》卷二五（大正二，六八九a）《中阿含》木积喻经（大正一·四二五a）。 ↑
  146. 124 A.IV,129,《增一阿含》（大正二·六八九a）《中阿含》（大正一·四二五b）。 ↑
  147. 125 A.IV,130；A.IV,131；A.IV,132；A.IV,133. ↑
  148. 126 哈罗哈(Halāhala)是一种致命的毒木。 ↑
  149. 127 有疑行(Saṅkassara-Samācāra)底本San-Kass-arasamācāra误。 ↑
  150. 128 掘(khatam)底本chatam误。 ↑
  151. 129 戒的解释(Sīlaniddeso)，译者把品题写作“第一说戒品”，直译应作“第一品戒的解释”(Paṭhamo paricchedo Sīlaniddeso)，下面各品题都是这样。 ↑
  152. 1 三圣种(ariyavaṃsattaya)是衣知足(cīvara-santuṭṭhi)、食知足(pīṇḍapāta-santuṭṭhi)、住所知足(senāsana-santuṭṭhi)。第四圣种即修习乐(bhāvanārāmatā)。 ↑
  153. 2 粪扫衣支(pamsukūlikanga)、三衣支(tecīvarikanga)、常乞食支(paṇḍapātikanga)、次第乞食支(sāpadānacārikanga)、一座食支(ekāsanikanga)、一钵食支(pattapiṇḍikanga)、时后不食支(khalupacchābhattikanga)、阿练若住支(āraññikanga)、树下住支(rukkhamūlikanga)、露地住支(abbhokāsikanga)、冢间住支(sosānikanga)、随处住支(yathāsanthatikanga)、常坐不卧支(nesajjikanga)，《解脱道论》“粪扫衣、三衣、乞食、次第乞食、一坐食、节量食、时后不食、无事处坐、树下坐、露地坐、冢间坐、遇处坐、常坐不卧”。 ↑
  154. 3 粪扫衣(pamsukula)是音译，非义译，义译为尘堆衣。其语原的说明：如尘堆在他们(tesu pamsusu kūlaṃ iva=paṃsukūla)，或被视如尘土可厌状(paṃsu viya kucchitabhāraṃ ulati=paṃsukūla)。 ↑
  155. 4 团食落下为乞食 (āmisapiṇḍānaṃpāto=piṇḍapāto)。愿行乞团食者为乞食者(piṇḍāya patituṃ vataṃ=piṇḍapātī)。乞食者＝乞食人(piṇḍapāti= piṇḍapātiko)。 ↑
  156. 5 离切断为不断(apetaṃdānato=apadānaṃ)。与不断共＝有不断(saha apadānena=sāpadānaṃ)。有不断去行乞者＝次第行乞者(sāpadānaṃ carituṃ=sāpadānacārī)。 ↑
  157. 6 客罗(khalu)，客罗后食者(Khalupacchābhattiko)是说明时后不食者。 ↑
  158. 7 义疏(Aṭṭhakathā)是锡兰文的三藏大疏(Mahā-aṭṭhakathā)。 ↑
  159. 8 头陀支(dhutangāni)的语原：（一）头陀比丘的支(dhutassa bhikkhuno angāni= dhutangāni)，（二）头陀智的支(dhutan ti laddhavohāraṃ ñāṇaṃ angaṃ etesanit=dhutangāni)，（三）头陀与支(dhutāni ca tāni angāni ca=dhutangāni)。 ↑
  160. 9 据说有两兄弟长老住在支提山(Cetiyapabbata)，长兄个人受持常坐不卧支，不让别人知道。但一夜中，因闪电之光，其弟见他坐于床上不卧而问道：“我兄受持常坐不卧吗？”当时长老即默然而卧下，但事后则重新受持。 ↑
  161. 10 冢间布(sosānika)、店前布(pāpaṇika)、路上布(rathiya-coḷa)、垃圾布(sankāra-coḷa)，《解脱道论》“于冢间、于市肆、于道路、于粪扫”。 ↑
  162. 11 烧残(aggidaḍḍha)，《解脱道论》“火所烧”。 ↑
  163. 12 牛啮(gokhāyita)、白蚁啮(upacikākhāyita)、鼠啮(undūrakhāyita)、端破(antacchinna)、缘破(dasacchinna)，《解脱道论》“牛鼠所啮，或剪留之余”。 ↑
  164. 13 沙门衣(samaṇa-cīvara)，《解脱道论》“外道衣”。 ↑
  165. 14 帝须(Tissa)。多罗维利路(Tāḷaveḷi-magga)是古代东南锡兰的首都大村(Mahāgāma)中的一条路。也有注为阿奴拉塔普拉(Anurādhapura)城中的街。 ↑
  166. 15 阿那律陀(Anuruddha)，故事见Dhp-Aṭṭhakathā II,p.173f. ↑
  167. 16 Vinaya I,p.58. ↑
  168. 17 依(nisaya)为衣服、食物、住所、医药的四依，今指衣服。 ↑
  169. 18 A.II,p.26. ↑
  170. 19 受戒时曾有宣誓。 ↑
  171. 20 肩袈裟(amsakasava)是仅左肩及胸背的汗衣。 ↑
  172. 21 僧伽食(Sangha-bhatta)是供养僧伽的食物(《解脱道论》“僧次食”)。指定食(uddesabhatta)是指定给某些少数比丘的食物。招待食(nimantanabhatta)由邀请而供养的食物。行筹食(salakabhatta)是由中筹者而得的食物。月分食(pakkhika)即于每月的满月或缺月中的一天而施的食物。布萨食(uposathika)(《解脱道论》“行筹食，十五日食，布萨食”)。初日食(patipadika)是每半月的第一日所供的食。 ↑
  173. 22 精舍食(viharabhatta)是供与精舍之食。村前家食(dhurabhatta)是经常放在村前之家作布施之食(《解脱道论》“寺食，常住食”)。时分食(varakabhatta)是村人每日轮流所供之食。 ↑
  174. 23 Vin.I,58. ↑
  175. 24 A.II,26. ↑
  176. 25 众学(sekhiya)注为众学法(sekhiya-dhamma)。 ↑
  177. 26 不为他养(aparaposita)注解亦作不养他之意。 ↑
  178. 27 众食(gaṇabhojana)为三四人以上受请共食的食物。相续食(paramparab- hojana)是食事既毕受请再食。详见单堕第三十二、三十三(Vin.IV,p.71ff.). ↑
  179. 28 不吝我的檀越为别的比丘所得。 ↑
  180. 29 三藏小无畏长老(Tipiṭaka-Cūḷābhayatthera)。保护其座位或食物，即保持座位等到食事完毕才起立，或者起立而不再食。 ↑
  181. 30 食所限制者(bhojana-pariyantika)、水所限制者(udaka-pariyantika)、座所限制者(āsana-pariyantika)，《解脱道论》“食边、水边、坐边”。 ↑
  182. 31 不犯食事完毕再令作食之过。 ↑
  183. 32 腐鱼(pūtimacchaka)底本pūtimajjhaka误。 ↑
  184. 33 不然，未免贪其各别之味。 ↑
  185. 34 详见单堕三十五(Vin.IV,p.82)。 ↑
  186. 35 帝柱(indakhīla)或作“界柱”，“台座”，“门限”，那是在进城的地方所安立的大而坚固的柱子，当即古译的“坚固幢”或“帝释七幢”或“因陀罗柱”。 ↑
  187. 36 Vin.III,p.46. ↑
  188. 37 Vin.III,p.46. ↑
  189. 38 Vibhanga p.251. ↑
  190. 39 Samantapāsādikā p.301. ↑
  191. 40 标准的教师的弓，约四肘长。 ↑
  192. *1 我们再走”，自己喜好村中的住处，这样的睡去 ↑
  193. 41 那伽多(Nāgita)。A.III,p.343。 ↑
  194. 42 大日子(mahādivasa)指布萨等的特别斋戒日。 ↑
  195. 43 Vin.I,p.58. ↑
  196. 44 A.II,p.26. ↑
  197. 45 不乐造作(kammārāmatā)注为不乐新的造作(nava-kamma-arāmatā)，意为不乐于修理建造的活动。 ↑
  198. 46 火室(aggisāla)是烧火取暖的房间。 ↑
  199. 47 原文acchannamariyāda pabbhāra为不凿的山坡——即不加人工雕凿的自然的山腹，底本acchannamamariyāda误。 ↑
  200. 48 麦粉(糊)的布(piṭṭhapata)是依据锡兰字体本及注解。底本pīṭhapaṭa则译为椅布。 ↑
  201. 49 S.I,p.199. ↑
  202. 50 牟尼牛王(Muni-puṅgava)即是佛，以牛王喻伟人，并非不尊敬之词。 ↑
  203. 51 M.I,p.103. ↑
  204. 52 此颂从本品最初而来。前颂释竟，今释后颂。 ↑
  205. 53 善三法(Kusalattika)即善、不善、无记三法。 ↑
  206. 54 A.III,219. ↑
  207. 55 注释指无畏山住者(Abhayagiri-Vāsika)，他们说头陀支只是一个概念——假设法(paññatti)而已，故不属于善、不善、无记的实法。本论是根据大寺(Mahāvihāra)的主张造的。 ↑
  208. 56 薄拘罗(Bakkula),cf.M.III,124f. ↑
  209. 57 优波难陀(Upananda),cf.Jātaka II,441；III,332. ↑
  210. 58 兰留陀夷(Laludayi),cf.Jātaka I,123f.446f. ↑
  211. 59 cf.Theragāthā 982. ↑
  212. 60 原文idam-atthitā英译“为求此等法”。注说以此等善为满足之意。这是一种智，比丘有此智，才能得诸头陀支之德，故今译为“求德”。 ↑
  213. 1 D.III,242；SIV,78,351；V,398. ↑
  214. 2 近行定(upacārasamādhi)、安止定(appanāsamādhi)，《解脱道论》“外定、安定”。 ↑
  215. 3 cf.Tikapaṭṭhāna,165. ↑
  216. 4 四种法(catukkanaya)，即自初禅至第四禅四种。五种法(pañcakanaya)，自初禅至第五禅五种。 ↑
  217. 5 有寻有伺(savitakka-savicāra)、无寻唯伺(avitakka-vicāramatta)、无寻无伺(avitakka-avicāra)，《解脱道论》为“有觉有观、无觉少观、无觉无观”。 ↑
  218. 6 喜俱定(pītisahagata-samādhi)、乐俱定(sukhasahagata-samādhi)、舍俱定( upekkhāsahagata-samādhi)，《解脱道论》作“共喜生定、共乐生定、共舍生定”。 ↑
  219. 7 苦行道迟通达(dukkhāpatipada-dandhābhiñña)乐行道速通达(sukhapatipada-khippābhiñña)，《解脱道论》“苦修行钝智、乐修行利智”。 ↑
  220. 8 小小所缘(paritta-parittārammana)、无量无量所缘(appamāṇa-appamāṇāram-maṇa)，《解脱道论》“小小事、无量无量事”。 ↑
  221. 9 初禅(paṭhamajjhāna)、第二(dutiya)、第三(tatiya)、第四(catuttha)，《解脱道论》“初禅、二、三、四”。 ↑
  222. 10 彼随法念(tad-anudhammatā-sati)，意为彼定随适而念(tad anurūpatābhūtā-sati)。 ↑
  223. 11 Vibh.330. ↑
  224. 12 欲界定(Kāmāvacara-Samādhi)、色界(Rūpāvacara)、无色界(Arūpāvacara)、离系(apariyāpanna)，《解脱道论》“欲定、色、无色、无所受”。 ↑
  225. 13 Vibh.216ff. ↑
  226. 14 欲定(chanda-samādhi)、精进(viriya)、心(citta)、观(vīmaṃsa)，《解脱道论》“欲定、精进、心、慧”。 ↑
  227. 15 Vibh.343. ↑
  228. 16 Vibh.330. ↑
  229. 17 塔园寺(Thūpārama多宝兰麻)在阿努罗陀补罗(Anurādhapurā)的近郊，现在只有塔而无寺了。相传这是锡兰最早的塔。 ↑
  230. 18 自恣(pavāreti)是雨季安居期满的解除仪式。 ↑
  231. 19 巴基那肯达罗极(Pācīnakhaṇḍarāji)在阿努罗陀补罗的东部。 ↑
  232. 20 四佛的遗物(Catunnam Buddhanaṃ dhātu)即拘留孙(Kakusandha)佛的水瓮、拘那含(Konāgamana)佛的带、迦叶(Kassapa)佛的浴衣、释迦佛的舍利。见Dīpavaṃsa l7。 ↑
  233. 21 铜殿(Lohapāsāda)锡兰文叫Lowā Mahā Pāya是纪元前一世纪锡兰最大的建筑物。其遗址石柱至今仍存。 ↑
  234. 22 大塔寺(Mahācetiya)即指Ruanveliseya。 ↑
  235. 23 大河(Gangā)是锡兰的第一大河，流向于本岛东部的。即Mahāweli Gangā。 ↑
  236. 24 《传车经》(Rathavinīta-sutta)M.vol.I,p.145,第二十四经，说七种清净的行道。 ↑
  237. 25 《难罗伽》(Nālaka)即Nālakasutta，Sn.p.134,ff.因难罗伽比丘的发问而说的。 ↑
  238. 26 《多伐但伽》即Tuvaṭaka-sutta,Sn.p.129,ff. ↑
  239. 27 《大圣种》(Mahā-ariyavamsa)，A.II,p.27；D.III,p.224.f. ↑
  240. 28 勒梵(Reva)锡兰本作特梵(Deva)，次者亦然。 ↑
  241. 29 马拉耶(Malaya)是锡兰中部的山区。 ↑
  242. 30 把全部《中部》经典略分为三分。 ↑
  243. 31 亲近善友(Kalyāṇamittaṃ upasaṅkamitvā)，《解脱道论》“觅善知识”。 ↑
  244. 32 S.I,88,《杂阿含》一二三八经（大正二·三三九a）。 ↑
  245. 33 锡兰僧侣作为礼佛及打坐之用。 ↑
  246. 34 犍度(Khandhaka)为务犍度(Vatta-khandhaka)。 ↑
  247. 35 Vin.II,231. ↑
  248. 36 贪行(rāgacariyā)、瞋行(dosacariyā)、痴行(mohacariyā)、信行(sad-dhācariyā)、觉行(buddhicariyā)、寻行(vitakkacariyā)，《解脱道论》“欲行、瞋恚行、痴行、信行、意行、觉行”。 ↑
  249. 37 即贪瞋行、贪痴行、瞋痴行、贪瞋痴行。信等四种：即信觉行、信寻行、觉寻行、信觉寻行。 ↑
  250. 38 《解脱道论》说十四行。 ↑
  251. 39 注释中指优波底沙(Upatissa)的《解脱道论》(Vimuttimagga)。 ↑
  252. 40 以宿作为因(pubbāciṇṇa-nidāna)，《解脱道论》“初所造因缘”。 ↑
  253. 41 依界与病素为因(dhātu-dosa-nidāna)，《解脱道论》“诸行界为因缘，过患为因缘”。病素有三种：即胆汁(pitta)，风(vāta)，痰(semha)。 ↑
  254. 42 优娑昙结顿(ussadakittana增盛说)，解说“增盛说”在异熟论中(vipākakathāyam)。 ↑
  255. 43 摩根提耶经的记事(Māgandiyasuttuppatti)，见Dhp.Aṭṭhakathā I,p.l99-203. ↑
  256. 44 指佛陀的足迹。 ↑
  257. 45 在Mihintale,相传为麻恒达(Mahinda)坐卧之处。 ↑
  258. 46 十遍(dasakasiṇā)，《解脱道论》“十一切入”。 ↑
  259. 47 十不净(dasa asubhā)，《解脱道论》“十不净想”。 ↑
  260. 48 十随念(dasa anussatiyo)，《解脱道论》“十念”。 ↑
  261. 49 四梵住(cattāro brahmavihārā)，《解脱道论》“四无量心”。 ↑
  262. 50 超越(samatikkama)，《解脱道论》“正越”。 ↑
  263. 51 支的超越(aṅga-samatikkama)、所缘的超越(ārammaṇa-samatikkama)，《解脱道论》“越色、越事”。 ↑
  264. 52 D.I,p.250. ↑
  265. 53 相似相(paṭibhāga-nimitta)，《解脱道论》“分别”。 ↑
  266. 54 所缘(ārammaṇa)，《解脱道论》“事”。 ↑
  267. 55 《弥醯经》(Meghiya-sutta)Udāna第四品第一经。Udāna p.37. ↑
  268. 56 《罗睺罗经》(Rāhula-sutta)M.I,p.424,《中部》六二经。 ↑
  269. 57 七业处(satta kammaṭṭhānāni)慈、悲、喜、舍、不净、无常想、入出息随念。 ↑
  270. 1 见底本八十九页。 ↑
  271. 2 伽乌多(gāvuta)，一由旬的四分之一。 ↑
  272. 3 阎浮(jambu)，是一种玫瑰色的小果。巴纳萨(paṇasa)，一种树干或枝上长的大果，内心可食，子也可烹食，即菠萝蜜。 ↑
  273. 4 “南山”(Dakkhiṇā-Giri)──不是印度摩竭陀国的南山。即锡兰的南山寺，在纪元六世纪初，为界军(Dhātu-Sena)王所建。 ↑
  274. 5 结旦罗山(Cittala-Pabbata)在南锡的Tissamahārāma附近。 ↑
  275. 6 若依圣典协会本的Vegena gahetvā应译为“急捕”，今依锡兰版本的Vegen’āgantva，译为“急速追来”。 ↑
  276. 7 Khuddakapātha-aṭṭhakathā,p.39. ↑
  277. A.v,pp.15~6. ↑
  278. 9 “似相”(patibhāga-nimitta)，《解脱道论》“彼分相”。 ↑
  279. 10 “近行定”(upacāra-samādhi)、“安止定”(apanā-samādhi)，《解脱道论》“禅外行、安”。 ↑
  280. 11 “支”(aṅga)即初禅的寻、伺、喜、乐、心一境性五支。 ↑
  281. 12 “有分”(bhavaṅga)，参看底本四五八页。 ↑
  282. 13 “速行”(javana)见底本四五九页。 ↑
  283. 14 “龙山”(Nāgapabbata)在锡兰中部， ↑
  284. 15 依注：一高沙(kosa)半为一千弓，则一高沙为六百六十六弓。(Vismò.i.p.69.) ↑
  285. 16 “无用的谈论”(tiracchāna-kathā)──有三十二种：1.王论(rāja-kathā)，2.贼论(cora-K.)，3.大臣论(mahāmattā-K.)，4.军论(senā-K.)，5.怖畏论(bhaya-K.)，6.战论(yuddha-K.)，7.食物论(anna-K.)，8.饮物论(pāna-K.)，9.衣服论(vattha-K.)，10.床室论(sayana-K.)，11.花蔓论(māla-K.)，12.香论(gandha-K.)，13.亲戚论(ñāti-K.)，14.乘物论(yāna-K.)，15.乡村论(gāma-K.)，16.市镇论(nigama-K.)，17.城论(nagara-K.)，18.地方论 (janapada-K.)，19.女论(itthī-K.)，20.男论(purisa-K.)，21.英雄论(sūra-K.)，22.道旁论(visikhā-K.)，23.井边论(kumbaṭṭhāna-K.)，24.先亡论(pubba-peta-K.)，25.种种论(nānatta-K.)，26.世俗学说(lokakkhāyikā)，27.海洋起源论(samuddakkhāyikā )，28.有无论(itibhavābhava-K.)，29.森林论(arañña-K.)，30.山岳论(pabbata-K.)，31.河川论(nadi-K.)，32.岛洲论(dīpa-K)。 ↑
  286. 17 “十论事”(dasa-kathāvatthu)──1.少欲(appicchatā)，2.知足(santuṭṭhitā)，3.远离烦恼(paviveko)，4.无着(asamsoggo)，5.精勤(viriyārambho)，6.戒(sīla)，7.定(samādhi)，8.慧(paññā)，9.解脱(vimutti)，10.解脱知见(vimuttiñāṇadassana)。 ↑
  287. 18 “十种安止善巧”(dasavidha-appanākosalla)，《解脱道论》“安定方便”。 ↑
  288. 19 “令事物清净”(vatthuvisada-kiriya)，《解脱道论》“令观处明净”。 ↑
  289. 20 “使诸根平等行道”(indriyasamattā-paṭipādana)，《解脱道论》“遍起观诸根”。 ↑
  290. 21 圣典协会本原注：Cf.Pss.of the Brethren.p.198f；Comy.on A.I.24,§2,on S.III, 119f,and on Dhp.381(vol.IV118f),日注：Sn.-Aṭṭhakathā p.606；Dhp.-Aṭṭhakathā IV.p.117f；A.-Aṭṭhakathā I,p.248f；S.-Aṭṭhakathā IV,p.119f.etc. ↑
  291. 22 原本注：cf Pss.of the Brethren p.276.日注：A.III,p.374f；Thag.vv.632─644. ↑
  292. 23 “于相善巧”(nimitta-kosalla)，《解脱道论》“晓了于相”。 ↑
  293. 24 “当策励于心之时即策励于心”(yasmim samaye cittam paggahetabbam,tasmiṃ samaye cittam pagganhāti)《解脱道论》“折伏懈怠”。 ↑
  294. 25 S.V,p.112f,《杂阿含》七一四经（大正二•一九一c）。 ↑
  295. 26 S.V,p.104,《杂阿含》七一五经（大正二•一九二c）。 ↑
  296. 27 即叙述蕴、处、界、谛、缘及空等的经典。 ↑
  297. 28 “当抑制于心之时即抑制于心”(yasmim samaye cittam niggahetabbam,tasmiṃ samaye cittam nigganhāti)，《解脱道论》“制心令调”。 ↑
  298. 29 S.V,p.114,《杂阿含》七一四经（大正二•一九二a）。 ↑
  299. 30 S.V,p.l04,《杂阿含》七一五经（大正二•一九二c）。 ↑
  300. 31 “当喜悦于心之时即喜悦于心”(yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti)，《解脱道论》“心欢喜”。 ↑
  301. 32 “当舍心之时即舍于心”(yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ,tasmiṃ samaye cittam ajjhupekkhati)，《解脱道论》“心定成舍”。 ↑
  302. 33 “遍作”(parikamma)，《解脱道论》“修治”。 ↑
  303. 34 “近行”(upacāra)，《解脱道论》“外行”。 ↑
  304. 35 “种姓”(gotrabhū)，《解脱道论》“性除”。 ↑
  305. 36 “速通达”(khippābhiñña)、“迟通达”(dandhābhiñña)见第三品底本八十六页以下。 ↑
  306. 37 “习行缘”(āsevana-paccaya)见底本五三八页。 ↑
  307. 38 Tikapaṭṭhāna p.5；p.7. ↑
  308. 39 “有分禅”(bhavaṅgajjhāna)是无意识状态的禅，指无心定而言，即色界的无想定及无色界的灭尽定。 ↑
  309. 40 Dīgha,I,p.73,等。 ↑
  310. 41 D.III,p.275. ↑
  311. 42 M.I,p.63；A.II,p.238. ↑
  312. 43 彼分离(tadaṅga-viveka)等──即彼分离，镇伏离(vikkhmbha-viveka)，正断离(samuccheda-viveka)，安息离(paṭipassaddhi-viveka)，出离离(nissaraṇa-viveka)等五种。 ↑
  313. 44 心离(citta-viveka)等──即心离，身离(kāya-viveka)，依离(upadhi-viveka)等三种。 ↑
  314. *1 (身离)关于“诸欲”的一句， ↑
  315. 45 Niddesa I,p.1. ↑
  316. 46 Nid.p.2,Vibh.p.256. ↑
  317. 47 Vibh.p.256. ↑
  318. 48 Vibh.p.256. ↑
  319. 49 《彼多迦》(Peṭaka)──即迦旃延(Kaccāyana)所作的Peṭakopadesa三藏指津。 ↑
  320. 50 M.I,85. ↑
  321. 51 A.IV,408,V,150. ↑
  322. 52 见底本四五四页。不善共有十二心，与贪相应的有八心，其余与瞋相应及与痴相应的各有二心。 ↑
  323. 53 “寻”(vitakka)，《解脱道论》为“觉”。其定义说：“云何为觉？谓种种觉、思惟、安、思想、心不觉知入正思惟此谓为觉。……问：觉者何想，何味，何起，何处？答：觉者，修猗想为味，下心作念为起，想为行处”。 ↑
  324. 54 “伺”(vicāra)，《解脱道论》为“观”。其定义说：“云为何观？于修观时，随观所择，心住随舍，是谓为观。……问：观者何相，何味，何起，何处？答：观者随择是相，令心猗是味，随见觉是处”。 ↑
  325. 55 《二法集义疏》(Dukanipāta-aṭṭhakathā)本是锡兰语的义疏，即现存的佛音所作的《满足希求》(Manoratha-pūraṇī)──《增支部》的注解。 ↑
  326. 56 Vibh.p.257,本书是依禅定说，《分别论》是依修禅的人说。 ↑
  327. 57 离生(vivekaja)，《解脱道论》：“寂寂所成”。 ↑
  328. 58 “喜”(pīti)，《解脱道论》：“喜”──其定义为心于是时大欢喜戏笑，心满清凉，此名为喜。问：喜何相，何味，何起，何处，几种喜？答：喜者谓欣悦遍满为相，欢适是味，调伏乱心是起，踊跃是处。 ↑
  329. 59 小喜(khuddikā pīti)、剎那喜(khaṇikā pīti)、继起喜(okkantikā pīti)、踊跃喜(ubbegā pīti)、遍满喜(pharaṇā pīti)，《解脱道论》：“笑喜、念念喜、流喜、越喜、满喜”。 ↑
  330. 60 “乐”(sukha)，《解脱道论》“乐”──其定义为：“问：云何为乐？答：是时可爱心乐心触所成，此谓为乐。问：乐何相、何味、何起、何处，几种乐，喜乐何差别？答：味为相，缘爱境是爱味，摄受是起，其猗是处”。 ↑
  331. 61 Vibh.p.257. ↑
  332. 62 Vibh.p.257. ↑
  333. 63 Vibh.p.252. ↑
  334. 64 四支军──象兵、马兵、车兵、步兵。 ↑
  335. 65 五支乐──单面鼓(ātata)，双面鼓(vitata)，弦乐器(atata-vitata)，铙钹类(ghana)，管乐器(susira)。 ↑
  336. 66 D.I,p.73；M.III,p.93. ↑
  337. 67 Vibh.257. ↑
  338. 68 Pṭs.I,p.167─168,Samantapāsādikā II,p.395f,引文同。 ↑
  339. 69 “行道清净”(paṭipadā-visuddhi)，《解脱道论》“清净修行”。 ↑
  340. 70 “舍随增”(upekhānubrūhanā)，《解脱道论》“舍增长”。 ↑
  341. 71 “喜悦”(saṃpahaṃsanā)，《解脱道论》“欢喜”。 ↑
  342. 72 Pṭs.I,p.167. ↑
  343. 73 “跳入”(pakkhandati)，《解脱道论》“跳踯”。 ↑
  344. 74 “舍置”(ajjhupekkhati)，《解脱道论》“成舍”。 ↑
  345. 75 “奢摩他行道”(samatha-paṭipanna)，《解脱道论》“得寂寂”。 ↑
  346. 76 “一性的显现”(ekaṭṭupatthānaa)，《解脱道论》“一向住”。 ↑
  347. 77 “互不驾凌”(anativattana)，《解脱道论》“随遂修行”。 ↑
  348. 78 “随顺的精进乘”(tadupaga-viriya-vāhana)，《解脱道论》“随行精进乘”。 ↑
  349. 79 “思惟所缘故”(arammaṇūpanijjhānato)“敌对者烧尽故”(paccanīkajha-panato)是说明“禅”(jhana)字的语源。 ↑
  350. 80 S.V,p.l5lf. 《杂阿含》六一六经（大正二•一七二c）。 ↑
  351. 81 A.IV,p.418f. ↑
  352. 82 大目犍连(Mahāmoggallāna)降伏难陀优波难陀(Nandopananda)龙王的故事，依日注：Dhp.-Aṭṭhakathā III,p.224ff；J.V,p.126.《龙王兄弟经》（大正一五•一三一）等可参考。依巴利本注：Cf. Divy.395；Jāt.A.V,p.126；J. P.T.S.1891,p.67；J.R.A.S.1912,288。 ↑
  353. 83 Vibh.p.258. ↑
  354. 84 这是从语源如何形成此字来解释：一(eka)加上升(udeti)成为“专一”(ekodi)。 ↑
  355. 85 Vibh.p.258. ↑
  356. 86 Vibh.p.258. ↑
  357. 87 Vibh.p.258. ↑
  358. 88 Vibh.p.263,对照。 ↑
  359. 89 见底本一三七页。 ↑
  360. 90 见其生起(upapattito ikkhati)为舍(upekkhā)是从语言学上来解释的。 ↑
  361. 91 D.III,p.250；A.II,p.198；A.III,p.279. ↑
  362. 92 “六支舍”(chaëaṅgupekkha)，《解脱道论》“六分舍”。 ↑
  363. 93 D.I,p.251；M.I,p.283 etc. ↑
  364. 94 “梵住舍”(brahmavihārupekkha)，《解脱道论》“无量舍”。 ↑
  365. 95 S.IV,p.367；V,p.64；p.78 etc. ↑
  366. 96 “觉支舍”(bojjhaṅgupekkhā)，《解脱道论》“菩提觉舍”。 ↑
  367. 97 A.I,p.257. ↑
  368. 98 “精进舍”(Viriyupekkhā)，《解脱道论》“精进舍”。 ↑
  369. 99 Pṭs.p.64,八行舍是那些与证得八定相应的。十行舍是那些与四道、四果、解脱及解脱知见相应的。 ↑
  370. 100 Dhs.p.156. ↑
  371. 101 “受舍”(vedanupekkhā)，《解脱道论》“受舍”。 ↑
  372. 102 日注A.IV,p.70,但与原文稍有出入；锡注含糊的指Samy-Ni-Mahāvappovol.V.但不能探索。 ↑
  373. 103 “观舍”(vipassanupekkhā)，《解脱道论》“见舍”。 ↑
  374. 104 “欲等”或指欲、作意、胜解、中舍等诸心所法，这一句引自何处不明。 ↑
  375. 105 “中舍”(tatramajjhattupekkhā)，《解脱道论》“平等舍”。 ↑
  376. 106 “禅舍”(jhānupekkhā)，《解脱道论》“禅支舍。” ↑
  377. 107 “遍净舍”(pārisuddhupekkhā)，《解脱道论》“清净舍”。 ↑
  378. 108 “卍”(sovatthika)。 ↑
  379. 109 《解脱道论》对于舍的定义：“舍者何相、何味、何起、何处？平等为相，无所着为味，无经营为起，无染为处”。 ↑
  380. 110 《解脱道论》对于念与正知的说明：“云何为念念随念，彼念觉忆持不忘，念者，念根念力正念，此谓念。问：念者何相、何味、何起、何处？答：随念为相，不忘为味，守护为起，四念为处”。“云何为智，知解为慧，是正智，此谓为智。……问：智者，何相、何味、何起、何处？答：不愚痴为相，缘着为味，择取诸法为起，正作意为处”。 ↑
  381. 111 “剑波海”(Khuradhārā)cf.Jāt.V,p.269。 ↑
  382. *2 即因那人达到乐波罗蜜最上微妙之乐 ↑
  383. 112 Vibh.p.260. ↑
  384. 113 Vibh.p.264. ↑
  385. 114 “习行缘”(āsevana-paccaya)，见底本五三八页。 ↑
  386. 115 “根分别”(indriya-vibhaṅga)Vibh.p.122. ↑
  387. 116 S.V,p.213f. ↑
  388. 117 M.I,p.296. ↑
  389. 118 “不苦不乐”(adukkhamasukhā)，在《解脱道论》中的解说为：“不苦不乐受者，意不摄受，心不弃舍，此谓不苦不乐受。不苦不乐受者，何相、何味、何起、何处？中间为相，住中为味，除是起，喜灭是处”。 ↑
  390. 119 Vibh.p.261. ↑
  391. “水遍”(āpo-kasina)，《解脱道论》“水一切入”。 ↑
  392. “大港”(Mahātittha)有说是锡兰的Matara；又一说是西北海岸的Mannara。 ↑
  393. “火遍”(tejo-kasiṇa)，《解脱道论》“火一切入”。 ↑
  394. *1 即于巴梵柯，根哈梵答尼， ↑
  395. “风遍”(vāyo-kasiṇā)，《解脱道论》“风一切入”。 ↑
  396. “青遍”(nīla-kasiṇa)，《解脱道论》“青一切入”。 ↑
  397. 指义疏中说。 ↑
  398. 结黎根尼迦(Girikaṇṇikā)，即蓝蝴蝶(clitoria ternatea)，花大而色深蓝，远看之酷似蝴蝶。 ↑
  399. “黄遍”(pīta-kasiṇa)，《解脱道论》“黄一切入”。 ↑
  400. “迦尼迦罗”(kaṇikāra)，《解脱道论》“迦尼迦罗”。 ↑
  401. “赤遍”(lohita-kasiṇa)，《解脱道论》“赤一切入”。 ↑
  402. 盘陀祇梵迦(bandhujivaka)。《解脱道论》“盘偷时婆”。 ↑
  403. “白遍”(odāta-kasiṇa)，《解脱道论》“白一切入”。 ↑
  404. “光明遍”(āloka-kasiṇa)，《解脱道论》“光明一切入”。 ↑
  405. “限定虚空遍”(paricchinnākāsakasiṇa)，《解脱道论》“虚空一切入”。 ↑
  406. A.V,60. ↑
  407. A.I,122f；III,436.cf.S.III,225；Vibh.341. ↑
  408. 由无因、二因而结生，参考第十四品。 ↑
  409. 膨胀相(Uddhumātaka)、青瘀相(Vinilaka)、脓烂相(Vipubbaka)、断坏相(Vicchiddaka)、食残相(Vikkhayitaka)、散乱相(Vikkhittaka)、斩斫离散相(Hata-vikkhittaka)、血涂相(Lohitaka)、虫聚相(Puḷuvaka)、骸骨相(Aṭṭhika)。《解脱道论》“膨胀相、青瘀相、溃烂相、斩斫离散相、食啖相、弃掷相、杀戮弃掷相、血涂染相、虫臭相、骨相”。 ↑
  410. *1 如祭祀者到祭坛去，贫者到宝藏处一样 ↑
  411. 以色(vaṇṇato)、以相(lingato)、以形(Saṇṭhānato)、以方(disato)、以处(okāsato)、以界限(paricchedato)、《解脱道论》“以色、以男女、以形、以方、以处、以分别”。 ↑
  412. 以关节(sandhito)、以孔隙(vivarato)、以凹部(ninnato)、以凸处(th-alato)、以周围(samantato),《解脱道论》“以节、以穴、以坑、以平地、以平等”。 ↑
  413. 九个疮口(nava vaṇamukhāni)，两眼、两耳、两鼻孔、口、大小便道。 ↑
  414. *2 故适合于贪外形的人。 ↑
  415. *3 洗脸、涂头油、沐浴、穿衣等， ↑
  416. *4 一天它看见林间未曾落花 ↑
  417. 身至(Kāyagatā)念(sati)短音的身至念为：Kāyagatasati，长音的身至念为：Kāyagatāsati。 ↑
  418. 佛随念(Buddhānussati)、法随念(Dhammānussati)、僧随念(Savghānussati)、戒随念(Sīlānussati)、舍随念(Cāgānussati)、天随念(Devatānussati)、死随念(Marananussati)、身至念(Kāyagatāsati)、安般念(ānāpānasati)、寂止随念(Upasamānussati)。《解脱道论》为：念佛、念法、念僧、念戒、念施、念天、念死、念身、念安般、念寂寂。 ↑
  419. D.I,49；II,93；III,5；A.I,207；III,285.《杂阿含》九三一经（大正二·二三七c）。 ↑
  420. “主”(Nātha)即佛。 ↑
  421. 引文可见Pṭs.I,50。 ↑
  422. 引文依Pṭs.I,52。 ↑
  423. 频毗娑罗(Bimbisāra)是摩竭陀国王，憍萨罗王(Kosala-rājā)指波斯匿(Pa-senadi)。 ↑
  424. “等正觉者”(Sammāsambuddha)，《解脱道论》“正遍觉”。 ↑
  425. 9 Sn.V,558,Thag.V,828. ↑
  426. 10 “九有”(navabhavā)是欲有、色有、无色有，想有，无想有，非想非非想有，一蕴有，四蕴有，五蕴有。 ↑
  427. 11 “明行具足者”(Vijjācarana-Sampanna)《解脱道论》“明行足”。 ↑
  428. 12 《怖骇经》(Bhayabherava-Sutta)M.I,22f。南传《中部》经典第四经，相当《增一阿含》卷二十三第一经。 ↑
  429. 13 《阿摩昼经》(Ambaṭṭha-Sutta)D.I,100。南传《长部》经典第三经，相当于汉译《长阿含》第二十《阿摩昼经》。 ↑
  430. 14 中分五十(Majjhima-paṇṇāsaka)M.I,354，即《中部》五十三《有学经》(Sekha-Sutta)。 ↑
  431. 15 “三十波罗蜜”(tiṃsapāramī)，即十波罗蜜，十近波罗蜜(upapāramī)，十第一义波罗蜜(paramatthapāramī)。 ↑
  432. 16 M.I,395. ↑
  433. 17 S.I,61；A.II,48. ↑
  434. 18 A.V,50,55. ↑
  435. 19 M.I,427. ↑
  436. 20 M.I,328；A.I,227. ↑
  437. 21 Pṭs.I,122. ↑
  438. 22 踰健达罗(Yugandhara持双山)，伊沙驮罗(Isadhara持轴山)，竭地洛迦(Karavīka郭公山)，苏达舍那(Sudassana善见山)，尼民达罗(Nemindhara持边山)，毗那怛迦(Vinataka象鼻山)，頞湿羯拿(Assakaṇṇa马耳山)。 ↑
  439. 23 S.I,139.《杂阿含》一一八八经（大正二•三二二a）。 ↑
  440. 24 《最上信乐经》(Aggappasāda-Sutta)A.II,34.《增一阿含》卷十二（大正二•六O一c）相等。 ↑
  441. 25 M.I,171；Vin.I,8. ↑
  442. 26 Divyā.248, 385；Mhv.30,84. ↑
  443. 27 Mhb.V,113. ↑
  444. 28 Vin.II,194f；cf.Jāt.I,66；Mil.207,349,410. ↑
  445. 29 M.I,227f. ↑
  446. 30 D.I,87f. ↑
  447. 31 Ibid.109f；Sn.III,9. ↑
  448. 32 D.I,111f. ↑
  449. 33 Ibid.127f. ↑
  450. 34 S.I,213,207；Sn.I,10；II,5. ↑
  451. 35 D.II,263f. ↑
  452. 36 A.II,112.《杂阿含》九二三经（大正二•二三四c）。 ↑
  453. 37 M.III,222. ↑
  454. 38 Vv.49；Vv.A.209. ↑
  455. 39 Nidd.457. ↑
  456. 40 cf.Pṭs.I,174. ↑
  457. 41 Pṭs.I,174,Nid.143,458. ↑
  458. 42 Nid.142,466. ↑
  459. 43 萨陀那耶(Saddanaya)，比沙陀罗(Pisodara)。 ↑
  460. 44 具吉祥(Bhāgyavā)，世尊(Bhagavā)。 ↑
  461. 45 原本只有爱取(taṇhupādāna)，锡兰字母本作tanhupādupadāna，故加一“取”。 ↑
  462. 46 破坏的(bhaggavā)，世尊(Bhagavā)。 ↑
  463. 47 分别的(vibhattavā)，世尊(Bhagavā)。 ↑
  464. 48 修习的(bhattavā)，世尊(Bhagavā)。 ↑
  465. 49 禅支(jhānaṅgāni)即指寻、伺、喜、乐、定(心一境性)五种。 ↑
  466. 50 D.II,93；III,5；A.I,207；III,285等。《杂阿含》九三一经（大正二·二三八a）。 ↑
  467. 51 九种出世间法(navavidha lokuttaradhamma)即四向、四果与涅槃。 ↑
  468. 52 “教梵行”(sāsanabrahmacariya)指三学及一切经典之法，“道梵行”(mag-gabrahmacariya)指圣道。 ↑
  469. 53 “已无过失”(niddosabhāvena)，底本niddesabhāvena误。 ↑
  470. 54 D.II,223. ↑
  471. 55 耶牟那河(Yamunā)即今之Jumnā。 ↑
  472. 56 “自见”(sandiṭṭhika)，《解脱道论》“现证”。 ↑
  473. 57 A.I,156f. ↑
  474. 58 “修习现观”(bhāvanābhisamaya)是见道法；“作证现观”(sacchikiriyāb-hisamaya)是见涅槃法。 ↑
  475. 59 “无时的”(akālika)，《解脱道论》“无时节”。 ↑
  476. 60 “黄布”(paṇḍukambala)，亦可作黄毛毯；又是一种做帝释宝座所用的美石。 ↑
  477. 61 “引导的”(opanayika)《解脱道论》“乘相应”。 ↑
  478. 62 “智者各自证知”(paccattaj veditabba viññūhi)，《解脱道论》“智慧人现证可知”。 ↑
  479. 63 A.I,208；II,56；III,286.D.II,96f；III,5,《杂阿含》九一三经（大正二·二三八a）。 ↑
  480. 64 “善行道”，《解脱道论》“善修行”。 ↑
  481. 65 “声闻众”(Sāvakasangha)，《解脱道论》“沙门众”。 ↑
  482. 66 “正直行道”(ujupaṭipanna)、“真理行道”(ñāyapaṭipanna)、“正当行道”(sāmicipaṭipanna)，《解脱道论》“随从软善”、“随从如法”、“随从和合”。 ↑
  483. 67 “可供养”(āhuneyya)，《解脱道论》“可请”。 ↑
  484. 68 Dhp.V,107. ↑
  485. 69 “可供奉者”，《解脱道论》“可供养”。 ↑
  486. 70 “一佛期间”(ekabuddhantara)是指一佛的教法住世的期间。 ↑
  487. 71 “可施者”(dakkhiṇeyya)，《解脱道论》“可施”。 ↑
  488. 72 “可合掌者”(añjalikaraṇīya)《解脱道论》“可恭敬”。 ↑
  489. 73 “世间无上的福田”(anuttaraṃ pu¤¤akkhettaṃ lokassa)，《解脱道论》“无上世间福田”。 ↑
  490. 74 M.II,251；S,II,70；A.III,36；A.I,209；III；286.《杂阿含》九三一经（大正二·二三八a）。 ↑
  491. 75 “无毁”(akhaṇḍa)、“无穿”(acchidda)、“无点”(asabala)、“无杂 ”(akammāsa)，《解脱道论》“无偏、无穿、无点、无杂”。 ↑
  492. 76 “七种淫相应”(sattavidha-methunasaṃyoga)见前戒的杂染。 ↑
  493. 77 “忿恨等”(kodhupanāhādi)见前戒的净化。 ↑
  494. 78 “自在”(bhujissa)、“智者所赞”(viññūpasattha)，《解脱道论》“自在”“智慧所叹”。 ↑
  495. 79 “无所触”(aparāmaṭṭha)、“令起于定”(samādhisajvattanika)，《解脱道论》“无所触”、“令起定”。 ↑
  496. 80 A.III,313,(286)，《杂阿含》九三一经（大正二•二三八a）。 ↑
  497. 81 “我实有利”(lābhā vata me)，《解脱道论》“我有利”。 ↑
  498. 82 A.III,42. ↑
  499. 83 A.III,40. ↑
  500. 84 A.III,41. ↑
  501. 85 “我实善得”(suladdhaṃ vata me)，《解脱道论》“善得利”。 ↑
  502. 86 “悭垢所缠”(maccheramala-pariyuṭṭhitāya)，《解脱道论》“悭垢所牵”。 ↑
  503. 87 “离垢悭”(vigatamalamacchera)，《解脱道论》“无悭”。 ↑
  504. 88 见A.III,284f。 ↑
  505. 89 “放舍者”(muttacāga)，《解脱道论》“常施与”。“净手者”(payatapāṇī)，《解脱道论》“常乐行施”。“喜舍与者”(vossāggarata)，《解脱道论》“常供给”。“有求必应者”(yacayoga)，“喜分施者”(danasamvibhagarata)，《解脱道论》“常分布”。 ↑
  506. 90 A.I,210；III,287f；V,329f.《杂阿含》九三一经（大正二•二三八a）。 ↑
  507. 91 “四大王天”(Cātumahārājikā)，“三十三天”(Tāvatimsā)，“焰摩天”(Yāmā)，“兜率天”(Tusitā)，“化乐天”(Nimmānaratino)，“他化自在天”(Paranimmitavasavattino)，“梵众天”(Brahmakāyikā)，《解脱道论》“四王天”，“三十三天”，“焰摩天”，“兜率天”，“化乐天”，“他化自在天”，“梵身天”。 ↑
  508. 92 A.III,287f.《杂阿含》九三一经（大正二•二三八a）。 ↑
  509. 93 详见《摩诃男经》(Mahānāma-Sutta)；A.III,285。 ↑
  510. 94 《贪求经》(Gedha-Sutta)A.III,312。 ↑
  511. 95 《障碍机会经》(Sambādhokāsa-Sutta)A.III,314。 ↑
  512. 96 《布萨经》(Uposatha-Sutta)A.I,206f。 ↑
  513. 97 “十一集”(Ekādasānipāta)A.V,329；333。 ↑
  514. 1 “正断死”(samuccheda-maraṇa)、“剎那死”(khaṇika-maraṇa)、“通俗死”(sammuti-maraṇa)，《解脱道论》：“断死、念念死、等死”。 ↑
  515. 2 “时死”(kāla-maraṇa)、“非时死”(akāla-maraṇa)，《解脱道论》：“时节死、不时节死”。 ↑
  516. 3 “度使魔”(Dūsimāra),M.50(Māratajjaniya-sutta)I,p.337.《中阿含》一三一·降魔经（大正一·六二二a）。 ↑
  517. 4 “迦蓝浮王”(Kalābu-rāja)Jāt.313,III,p.39；V.p.135；Mil.201,即忍辱仙人的故事。 ↑
  518. 5 《解脱道论》的八种：一如凶恶人逐，二以无因缘，三以本取，四以身多属，五以寿命无力故，六以无相故，七以久远分别，八以剎那故。 ↑
  519. 6 Jāt.IV,494. ↑
  520. 7 S.I,109.《杂阿含》一O八五经（大正二·二八四c）。 ↑
  521. 8 Jāt.IV,127.Sn.V,567. ↑
  522. 9 原注not traced Cf.S.I,97；Dhp.40.日注D.II,p.l20.Cf.Sn.V,577. ↑
  523. 10 Jāt.IV,122；Cf.A.IV,137. ↑
  524. 11 “一百俱胝”(kotisata)，一俱胝为一千万。 ↑
  525. 12 阿育王的故事可参考《杂阿含》六四一·阿育王施半阿摩勒果因缘经（大正二·一八O a以下）及Divyāvadāna X X IX阿育王传、阿育王经等。 ↑
  526. 13 S.I,102.《杂阿含》一一四七经（大正二·三·五c），剎帝利(Khattiya)，婆罗门(Brāhmana)，吠舍(Vessa)，首陀(Sudda)，旃陀罗(Caṇḍāla)，波孤沙(Pukkusa)。 ↑
  527. 14 “摩诃三摩多”(Mahāsammata)Jāt.II,311；III,454.译作大平等，大同意，众许，民主或典主等，传说为世界最初的王。 ↑
  528. 15 “曼陀多”(Mandhātu──顶生王)Cf.A.II,7.(日注A.II,p.17)；Therāgāthā,486. ↑
  529. 16 “大善见王”(Mahāsudassana)D.II,170f.(日注D.II,p.169f；p.146f.)参考《长阿含》游行经（大正一·二一c以下）。《中阿含》六八·大善见王经（大正一·五一五b以下）。 ↑
  530. 17 “坚辐”(Dathanemi)D.III,59f.参考《长阿含》转轮圣王修行经（大正一·三九b以下）。 ↑
  531. 18 “尼弥”(Nimi)Jāt.VI,95f.(日注J.IV,p.96ff；M.II,9,78f.)见《中阿含》六七·大天林经（大正一·五四一b以下），《增一阿含》卷四八（大正二·八O九a以下）。 ↑
  532. 19 “殊提”(Jotika或Jotiya)Dhp.Comy.I,385；IV.p.199ff.见佛五百弟子自说本起经（大正四·一九五c以下）。 ↑
  533. 20 “阇提罗”(Jatila)Dhp.A.I,p.385；IV,p.214. ↑
  534. 21 “郁伽”(Ugga)Jāt.I,94.(日注A.IV,p.208f；p.212f.)，见《中阿含》三八·郁伽长者经（大正一·四八Oa以下），《中阿含》三九·郁伽长者经（大正一·四八一b以下）。 ↑
  535. 22 “文荼”(Meṇḍaka)Vin.I,240f.（日注Dhp.A.I,p.386；III,p.363f）。 ↑
  536. 23 ‘富兰那迦’(Puṇṇaka)Dhp.Comy,I,385,III,302f. ↑
  537. 24 ‘婆薮提婆’(Vāsudeva)，‘婆罗提婆’(Baladeva),Jāt.IV,82(79ff). ↑
  538. 25 ‘毗曼塞那’(Bhīmasena)，‘优提体罗’(Yudhiṭṭhila),Jāt.V,426(424ff). ↑
  539. 26 ‘迦那罗’(Cānura)，‘比耶檀曼罗’(Piyada-Mallo别本亦作Maha-Mallo大力士)Jāt.IV,81(79ff)。 ↑
  540. 27 ‘毗阇延多’(Vajayanta──底本作Vijayanta,今取他本)是三十三天帝释的宫殿，故事可参照《杂阿含》六O四经（大正二·一六八a）。 ↑
  541. 28 D.II,5；M.25；S.I,63. ↑
  542. 29 ‘无比’(appaṭimo)底本缺，兹据僧伽罗本增补。 ↑
  543. 30 A.III,306；IV,320. ↑
  544. 31 羯罗蓝(kalala)译为凝滑，即父母的两精结合，受胎之后第一周的状态。頞部昙(abbuda)译为胞，受胎后第二周的状态。闭尸(pesi)译为血肉或凝结，受胎后第三周的状态，键南(ghana)译为坚肉，受胎后第四周的状态。 ↑
  545. 32 S.I,p.108,《杂阿含》一O八四经（大正二·二八四b以下)，别译《杂阿含》二三经（大正二•三八一a以下）。 ↑
  546. 33 A.IV,p.136,《中阿含》一六O·阿兰那经（大正一·六八二b以下）。 ↑
  547. 34 A.IV,p.318f. ↑
  548. 35 MND.p,42；p.117f. ↑
  549. 36 ‘命’为命根。‘自体’是除了命根及苦乐受的其它诸法。 ↑
  550. 37 A.I,p.43；45. ↑
  551. A.i,p.43; 45. ↑
  552. 38 M.III,p.89. ↑
  553. 39 D.II,p.293；M.I,p.57.《中阿含》九八·念处经（大正一·五八三b）。 ↑
  554. 40 《大念处》(Mahāsatipaṭṭhāna)D.II,p.290ff.《中阿含》九八·念处经（大正一·五八二b以下）。 ↑
  555. 41 《大象迹喻》(Mahāhatthipadopama)M.I,p.184ff.《中阿含》三O·象迹喻经（大正一·四六四b以下）。 ↑
  556. 42 《大教诫罗睺罗》(Mahā-Rāhulovāda)M.I,p.420ff. ↑
  557. 43 《界分别》(Dhātu-Vibhaṅga)M.III,p.237ff.《中阿含》一六二·分别六界经（大正一·六九O a以下）。 ↑
  558. 44 《身至念经》(Kāyagatāsati-Sutta)M.III,p.88ff,《中阿含》八一·念身经（大正一·五五四c以下）。 ↑
  559. 45 A.I,256-258,《杂阿含》一二四七经（大正二·三四二a）。 ↑
  560. 46 A.III,435. ↑
  561. 47 S.V,113. ↑
  562. 48 一虮(likkhā)是长度的一个单位，在巴利佛教中的传说是这样：（一）在Sammoha-vinodanī p.343中说：36极微(paramāṇu)=1微(aṇu),36微=l tajjāri,36 tajjāri = l rathareṇu,36 rathareṇu=l虮(likkhā),7虮=1虱(ūkā),7虱=l dhaññamasa, 7 dhaññamāsa=l指节(angula),12指节=1张手(vidatthe),2张手=1肘(ratana=hattha),7肘=1棒(yaṭṭhi=danda),20棒=l usabha,80 usabha=l gāvuta(=2 kroa俱卢舍),4 gāvuta=l由旬(yojana)。（二）根据Paramatthamañjūsā II,p.226,则有不同的说法：8极微=1微，8微 =l tajjāri,8 tajjāri=l rathareṇu,8 rathareṇu=l虮，8虮=1虱，8虱=1积麦(yava)，8积麦=1指节。（三）据大毗婆沙论卷一三六所说：7极微=1微尘，7微尘=1铜尘，7铜尘=1水尘，7水尘=1兔毫尘，7兔毫尘=1羊毛尘，7羊毛尘=1牛毛尘，7牛毛尘=1向游尘(trasareṇu=rathareṇu)，7向游尘=1虮，7虮=1虱，7虱=1积麦，7积麦=1指节，24指节=1肘(aratni=ratana)，4肘=1弓(dhanu)，500弓=摩揭陀1俱卢舍，8俱卢舍=1踰缮那(yojana)。 ↑
  563. 49 百合(kandala)，异本作kandaḷa则译为睡莲。 ↑
  564. 50 头巾盘绕(sīsapaṭṭaveṭhaka)，异本将vethaka作vedhaka则可译为‘贯通一列铅板’。 ↑
  565. 51 镰刀(asita)，底本作asi译为剑，今取异本的镰刀。 ↑
  566. *1 及有二十一处曲折的内脏。 ↑
  567. 52 底本二四五页。 ↑
  568. 53 M.I,p.10. ↑
  569. 54 安般念(ānāpānasati)，《解脱道论》(念安般)。 ↑
  570. 55 S.V,321. ↑
  571. 56 S.V,322. ↑
  572. 57 下面关于安般念的十六种重要文句，在《解脱道论》是：一长息入长息出，二短息入短息出，三知一切身，四令灭身行，五知喜，六知乐，七知心行，八令灭心行，九知心，十令欢喜心，十一令教化心，十二令解脱心，十三见无常，十四见无欲，十五见灭，十六见出离。 ↑
  573. 58 M.I,63；A.II,238. ↑
  574. 59 Pṭs.I,176.参考底本七二页。 ↑
  575. 60 Pṭs.I,176. ↑
  576. 61 Pṭs.I,176. ↑
  577. 62 Pṭs.I,177. ↑
  578. 63 Pṭs.I,165. ↑
  579. 64 Pṭs.I,170f. ↑
  580. 65 见底本二七六页。 ↑
  581. 66 S.V,337；cf.S.V,p.330. ↑
  582. *2 如摩尼珠， ↑
  583. 67 五种自在，见底本一五四页以下。 ↑
  584. 68 十种观的随烦恼(dasa vipassanupakkilesā)，即二十品所说的十种观的染；（一）光明，（二）智，（三）喜，（四）轻安，（五）乐，（六）胜解（即信），（七）策励（即精进），（八）现起（即念），（九）舍，（十）欲。详见底本六三三页以下。 ↑
  585. 69 十九种观察智(ekūnavīsati bhedapaccavekkhaṇāñāna)见第二十二品，底本六七六页。 ↑
  586. 70 Pṭs.I,186. ↑
  587. 71 Pṭs.I,188. ↑
  588. 72 见底本二七四页以下。 ↑
  589. *3 故“想”为相应受。 ↑
  590. 73 S.V,321. ↑
  591. 74 A.IV,353. ↑
  592. 75 M.III,82；cf.S.V,p.335. ↑
  593. 76 M.I,425f. ↑
  594. 77 寂止随念(upasamānussati)，《解脱道论》“念寂寂”。 ↑
  595. 78 A.II,34. ↑
  596. *4 故名为“涅槃”。如是当依骄的粉碎等德而称为涅槃的寂止而随念。 ↑
  597. 79 S.IV,362；369ff. ↑
  598. 1 参看A.I,189. ↑
  599. 2 D.II,49；Dhp.184.《法句经》述佛品（大正四·五六七a）。 ↑
  600. 3 Sn.623；Dhp.399.《法句经》梵志品（大正四·五七二c）。 ↑
  601. 4 S.I,226.《杂阿含》一 一 一九经（大正二·二九六c）。 ↑
  602. 5 无害(avyāpajjho)，底本avyāpajjo误。 ↑
  603. 6 Vibh.272. ↑
  604. 7 Pṭs.II,130. ↑
  605. 8 Sn.V,145；Khp.IX. ↑
  606. 9 S.I,75；Ud.vi(Ud.p.47)。 ↑
  607. 10 爱自己的(attakāwo)底本atthakāmo误。 ↑
  608. 11 M.I,129；cf.Thag.V.445. ↑
  609. 12 S.I,62f.；222；Thag.Ver.441─444.(日注：S.I,p.162f；p.163；p.222；p.223；Thag.vv.442─443)前偈《杂阿含》一一五二经（大正二·三O七b），后偈《杂阿含》一 一 一O经（大正二·二九二c）。 ↑
  610. 13 A.IV,94─96.《中阿含》一二九·怨家经（大正一·六一七b以下）。 ↑
  611. 14 A.II,95；Itv.p.91. ↑
  612. 15 八大地狱(atthamahāniraya)一、等活(Sañjīva=Samjīva)，二、黑绳(Kā-lasutta=Kālasūtra)，三、众合(Saṅghāta=Sajghāta)，四、号叫(Ror-uva=Raurava)，五、大号叫(Mahā-roruva=Mahā-raurava)，六、焦热(Tapa或Tāpana=Tapana)，七、大焦热(Mahā-tapa或Patāpana=Mahātāpana或Pratāpana)，八、无间(Avīci)。汉译《长阿含》世纪经地狱品（大正一·一二一c）、《增一阿含》卷三六（大正二·七四七c以下）、《大毗婆沙论》卷一七二（大正二七·八六六a）等可参考。 ↑
  613. 16 十六小地(Soḷasa ussadaniraya)ussada是增高之意，古译”十六游增地狱”或”十六隔子地狱”。即各各大地狱的四门之外各有四小狱而合为十六。可参看《长阿含》世记经，《增一阿含》卷三六，及《大毗婆沙论》卷一七二等。 ↑
  614. 17 愿望(yaṃ yaṃ icchati)底本naṃ yaṃ icehati误。 ↑
  615. 18 A.III,185f.《中阿含》二五·水喻经（大正一·四五四a）。 ↑
  616. 19 《折伏瞋怒经》(Āghātapaṭivinayasutta)。 ↑
  617. 20 业为自己所拥有的(Kammassaka)。 ↑
  618. 22 业为自己所拥有的性质(Kammassakataj)底本Kammassa Kataṃ误。 ↑
  619. 23 Sn.662；S.I,13；Dhp.125,《杂阿含》一一五四经（大正二·三O七b以下）及一二七五经（三五Oc），《法句经》恶行品（大正四·五六五a）。 ↑
  620. 24 具戒王的本生故事(Sīlava-jātaka)J.51(I,p.26lff)──日注。原文注：Mahāsīlava-jātaka,Vol.I,p.128. ↑
  621. 25 J.I,p.267. ↑
  622. 26 忍辱主义者的本生故事(Khantivādī-jātaka)J.No.313,Vol.III,p.39f；Jātaka-māla,28,Ksānti(p.l81ff)。《六度集经》卷五（大正三·二五a以下），《贤愚经》卷二（大正四·二五九c以下）可参考。 ↑
  623. 27 小护法的本生故事(Cūḷadhammapālajātaka)J.III,p.178f. ↑
  624. 28 大威势(Mahāpatāpa)。 ↑
  625. 29 J.III,p.181. ↑
  626. 30 大猿(Mahākapi)本生故事J.III,369f.J.516.参考《六度集经》卷五（大正三•二七b）。 ↑
  627. 31 J.V,71. ↑
  628. 32 J.V,71. ↑
  629. 33 菩利达多(Bhūridatta)本生J.543.参考《六度集经》卷五（大正三·二九a以下）。 ↑
  630. 34 瞻波龙王(Campeyya-nāgarāja)本生J.506. ↑
  631. 35 护螺龙王(Saṅkhapāla-nāgarāja)本生J.524. ↑
  632. 36 J.V,172f. ↑
  633. 37 养母本生(Mātuposaka-jātaka)J.455.参考《杂宝藏经》卷二（大正四·四五六a以下）。 ↑
  634. 38 出处不明。 ↑
  635. 39 A.V,342；Pts.II,130；J.II,60f.Mil.p.198. ↑
  636. 40 羯但罗山寺(Cittalapabbata-vihāra)因大长老的憎恨而被驱逐出寺。 ↑
  637. 41 施者举首──即被赞叹之意，受者低头恭敬。 ↑
  638. 42 D.I,250f；M.I,283,297,351,369；A.II,128f,225；V.299.参考《长阿含》三明经（大正一·一O六c）；《中阿含》一八三·马邑经（大正一·七二六b）；《杂阿含》七四三经（大正二·一九七b）。 ↑
  639. 43 Pts.II,p.130. ↑
  640. 44 Pts.II,p.130f. ↑
  641. 45 Pts.II,p.131. ↑
  642. 46 Pts.II,p.l31. ↑
  643. 47 S.III,190.《杂阿含》一二二经（大正二·四Oa）。 ↑
  644. 48 是说明游历客僧的态度，他与常住寺内的比丘一样的作诸义务，并对一切有情作平等的慈梵住。 ↑
  645. 49 见底本三八一页。 ↑
  646. 50 见底本三七九页。 ↑
  647. 51 Vibh.273. ↑
  648. 52 “蒟酱”(嚼物)(tambūla)──胡椒科的植物，印度、锡兰等地的人采其叶合槟榔子及烟叶壳灭等一起咀嚼的。 ↑
  649. 53 Vibh.274. ↑
  650. *1 “ 而遍满喜。”既对此可爱者生起喜之后，当以同样的方法对(其它)中立者、怨敌而顺次的生起喜(悦)。 ↑
  651. 54 Vibh.275. ↑
  652. 55 D.III,248；A.III,291.《大集法门经》卷下（大正一·二三二a以下）。 ↑
  653. 56 M.III,p.218.《中阿含》一三六·分别六处经（大正一·六九三a）。 ↑
  654. 57 M.III,p.217.《中阿含》一三六·分别六处经（大正一·六九二c）。 ↑
  655. 58 原注：cf.M.I,364─367；Vibh.382.日注：M.III,p.219.《中阿含》一三六·分别六处经（大正一·六九三a）。 ↑
  656. 59 A.IV,300. ↑
  657. 60 A.IV,p.299. ↑
  658. 61 A.IV,p.299f. ↑
  659. 62 A.IV,p.300. ↑
  660. 63 A.IV,p.300. ↑
  661. 64 A.IV,p.300. ↑
  662. 65 A.IV,p.301. ↑
  663. 66 《法聚论》(Dhammasaṅgaṇi)pp.53─55。 ↑
  664. 67 S.V.119f.《杂阿含》七四三经（大正二·一九七c）。 ↑
  665. 68 波罗蜜(pāramī)，巴利佛教说十波罗蜜与北传佛教所说的六波罗蜜或十波罗蜜不同。即施(dāna)、戒(sīla)、出离(nekkhamma)、慧(pañña)、精进(viriya)、忍辱(khanti)、谛(sacca)、决意(adhiṭṭhānā)、慈(mettā)、舍(upekkhā)。《解脱道论》卷六所译的十波罗蜜为：施、戒、出、忍、谛、受持、慈、舍、精进、智慧。 ↑
  666. 69 十力(dasa-bala)，如来的十力为：一处非处智力、二业异熟智力、三遍趣行智力、四种种界智力、五种种胜解智力、六根上下智力、七禅解脱定等至智力、八宿住随念智力、九死生智力、十漏尽智力。南北两传相同。在巴利文献中说十力的，见M.Sutta l2；M.I,p.69ff.A.V,p.33ff；Pts.II,p.174；Vibh.p.317,335ff.《解脱道论》卷八（大正三二·四二七c）。 ↑
  667. 70 四无畏(catu-vesārjja)：一正等觉无畏，二漏永尽无畏，三说障法无畏，四说出道无畏。南北方所说同样。巴利佛教中见M.Sutta l2；M.I,p.71f；A.II,p.8f. ↑
  668. 71 六不共智(cha asādhāraṇa-ñaṇā)(不与声闻弟子所共)是巴利佛教所说，北传佛教无此名称。一、根上下智(indriyaparopariyatte ñāṇā)，二、众生意乐随眠智(sattānaṃ āsayānusaye ñāṇa)，三、双示导智(yamakapāṭihīre ñāṇa)，四、大悲定智(mahā karuṇāsamāpattiyā ñāṇā)，五、一切知智(sabbabbuta-ñāṇā)，六、无障智(anāvarana ñāṇā)见Pts.I,p.121f；p.133.《解脱道论》卷六译为诸根智、众生欲乐烦恼使智、双变智、大慈悲定智、一切智、不障碍智。可参考Milinda-pañha p.285。 ↑
  669. 72 十八佛法(aṭṭhārasa buddhadhamma)，在巴利文献中很少说十八佛法，其名目可见Milinda-pañha p.l05；p.285,并可参考cp.的注解。兹据《解脱道论》卷六所述：一于过去佛智不障碍、二未来佛智不障碍、三现在佛智不障碍、四随于佛智遍起身业、五随于佛智遍起口业、六随于佛智遍起意业、七欲无退、八精进无退、九念无退、十定无退、十一慧无退、十二解脱无退、十三无可疑事、十四无诬师事、十五无不分明、十六无有急事、十七无隐覆处、十八无不观舍。这十八佛法与大般若、大宝积诸佛传类等经及显扬圣教、集大乘相等诸论所说的十八不共法大体是相同的。 ↑
  670. 1 cf.D.III,289(IV)；A.IV,400f. ↑
  671. 2 原注说不知引自何处。日注：cf.S.III,p.163. ↑
  672. 3 愿见(dakkhitukāmo)原文dukkhitukāmo误。 ↑
  673. 4 被野猪(sūkara)所袭的狗(sunakha)的譬喻：即一只狗在森林中为野猪袭击而逃遁，在黄昏时分，远远地看见了镬，以为是野猪，遂生恐怖颤栗而逃遁。怕鬼(Pisāca)人的譬喻：一怕鬼人，某夜至一陌生地方，看见断了顶的多罗树干，以为是鬼，心生恐怖颤栗，竟使气绝而倒于地上。 ↑
  674. 5 D.II,112；III,262；M.II,13；A.Ⅳ,306.《长阿含》十上经（大正一·五六a）、十报法经（大正一·二三八a）。 ↑
  675. 6 D.II,111；III,161；M.II,12；A.Ⅳ,306. ↑
  676. 7 D.II,110；III,260；M.II,13；A.Ⅳ,305. ↑
  677. 8 “善”是指欲界的人从修定而入色界禅心。“异熟”是指过去世修习色界禅而得报为现在生于色界诸天的基础的心。“唯作”是指脱离一切烦恼的阿罗汉而得游往无碍现法乐住于色界禅心。 ↑
  678. 9 Vibh.261. ↑
  679. 10 Vibh.261. ↑
  680. 11 善异熟的五想，即与善异熟的前五识相应的想。善异熟的五识见底本四五四页，不善异熟的五识见底本四五六页。 ↑
  681. 12 A.Ⅴ,135.《中阿含》八四·无刺经（大正一·五六一a）。 ↑
  682. 13 故事见D.II,130,参考《佛般泥洹经》下（大正一·一六八b），《大般涅槃经》中（大正一·一九七c）。 ↑
  683. 14 Vibh.P.261. ↑
  684. 15 八欲界善想，即与八欲界善心相应的想。以下各种的说法一样，八欲界善心，见底本四五二页以下。十二不善心，见底本四五四页。十一欲界善异熟心，即无因的三心(除前五识)及有因的八心，见底本四五五页。二不善异熟心(除前五识)，见底本四五六页。十一欲界唯作心，即无因的三心及有因的八心，见底本四五六页。 ↑
  685. 16 九唯作想，即于十一欲界唯作心中除去最初的二无因唯作心的九唯作心相应的想，见底本四五七页。十不善想，即于十二不善心中除去与瞋相应的二心的十不善心相应的想，见底本四五四页。 ↑
  686. 17 Vibh.p.262. ↑
  687. 18 D.II,112；III,262；M.II,13；A.IV,306.《长阿含》十上经（大正一·五六a）、十报法经（大正一·二三八a）。 ↑
  688. 19 “剑蒲阇”(Kambojā)。 ↑
  689. 20 Vibh.262. ↑
  690. 21 Viññāṇaj(识)加ānañcaj(无边的)合为Viññāṇānañ，今就通俗说为Viñ-ñāṇañcan。 ↑
  691. 22 D.II,112；III,262；M.II,13；A.IV,306.《长阿含》十上经（大正一·五六a）、十报法经（大正一·二三八a）。 ↑
  692. 23 Vibh.262. ↑
  693. 24 cf.M.I,435ff；A.IV,422ff. ↑
  694. 25 D.II,112；III,262；M.II,13；A.Ⅳ,306.《长阿含》十上经（大正一·五六a）、十报法经（大正一·二三八a）。 ↑
  695. 26 Vibh.263. ↑
  696. *1 有更大的功德，而(他)已经超越技工的缘故。 ↑
  697. 27 Vibh.263. ↑
  698. 28 M.III,28. ↑

清净智论

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清净智论

马哈希尊者

(Mahāsi Sayādaw)

温宗堃 译

公元2007年2月修订版

mahasi002

马哈希尊者

(Mahāsi Sayādaw, 1904-1982)

中译序

此巴利论著，乃马哈希尊者(Mahāsi Sayādaw, 1904－1982)于1950年所作，旨在描述禅修者修习毗婆舍那时，其智慧开展的过程。如论中跋文所述，此论原以缅文写成，后译为巴利文。造论目的，是为了让已得毗婆舍那成就、但无教理知识的禅修者，能够了解自己的修行在佛教道次第上的位置。然而，如马哈希尊者所说，未得毗婆舍那智的读者若阅读此书，也能获得闻法生信的利益。

此中译本，主要依据锡兰佛教出版协会(BPS)于1985年出版的The Progress of Insight。该书于1965年付梓，书中并有向智尊者(Ñāṇaponika Thera)的序言(见附录三)、英译、注脚及罗马字体的巴利文本。其次是缅甸字体的巴利文本, 该书附有班迪达禅师的序言(见附录二)。

本书出版，要感谢各种远、近的助缘。二○○三年，笔者首次研读此论的巴利文，并从八月中旬到十二月中旬，在如实佛学研究室，分十六次、每次两个半小时，向许洋主老师及在场的同学报告研读的成果。之后，由于学业的关系，一直未能有机会进一步加以整理、修改。二○○五年底，在宗善法师的鼓励下，笔者将原本的中译，稍作润饰、排版，准备日后出版中译本。二○○六年五月，又得到南山放生寺演观法师的鼓励，慨允出版中译本及巴汉对照本，以便裨益不同读者群的需求，笔者才进一步校对、整理巴利文与中译稿，并增补了注解、附录。

《清净智论》于二○○六年出版后，译者利用于北市圣观寺教学巴利课程的机会，再次研读《清净智论》的巴利原文，发现在在译文、校订及补充资料方面，尚有不少可改正、增补之处，又逢宗善法师打算再次出版《清净智论》的中译本，于是有了现在的修订版。然而修正工作仍未完备，疏漏之处，尚请见谅。

感谢师长、法师的鼓励与支持，笔者才能提起动力，把当初的学习研读转化为完整的译作，与大众分享。译者要特别感谢何孟玲小姐，她在极有限的时间内，帮忙校润译文、排版编辑。无论如何，译者所学有限，书中倘有任何的错误、缺漏，恳请读者见谅，并不吝予以指正。

最后，愿此编译善行，成为自己证得道智、果智的助缘，并愿此善行功德回向给译者的父母、师长、亲戚、朋友，及一切众生，愿大家皆能精勤努力，获得各自所希愿的世间、出世间善果。

温宗堃 谨志

2007年4月

 

凡例

1.“[ ]”括号内的数字，表示所依巴利文底本The Progress of Insight的页码。

2.“〔〕”括号内的文字，乃中译者为符合中文语法，或为帮助理解所补增。

3.“( )”括号内的文字，乃巴利原文所有。

4. 注解中的巴利文献出处，若是三藏、《清净道论》，则依据PTS版；若是《清净道论》以外的注书、疏钞文献，则依据缅甸第六次结集CSCD版。

5. 《清净智论》底本，指BPS出版的The Progress of Insight。

一般略语

CPD A Critical Pāli Dictionary (精审巴利辞典)

CPED Concise Pali-English Dictionary (精简巴英辞典)

PED Pali English Dictionary (巴英辞典)

Vism 《清净道论》(PTS出版)

BPS Buddhist Publication Society

《精解》 《阿毗达磨概要精解》(正觉学会出版)

清净智论

清净智论

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礼敬世尊．阿罗汉．正等觉者[1]

希求

愿具正法之光的大圣．知一切者，

〔其〕被称为正法光的教法，长久照耀〔世间〕。

§1. 为了让那些已得殊胜〔成就〕的修行者，能够清楚了知〔自己的体验〕，〔我〕略述此关于「〔七〕清净」与「智次第」[2]的灯论。这些修行者，已精勤地专注于腹部中因上升与下降而显现的「风触色」[3]，或〔专注于〕依「〔身〕触」而显现的「三大种．触色」；顺次地观察〔在〕六门[4]〔生起〕的一切「名、色」[5]，且已经见法、至法，知法、深解法、度疑、离疑惑、得无畏、于大师之教不依他人。

I. 戒清净

§2. 受持五戒、八戒、十戒[6]〔三种戒〕中的任一种，予以善守、善护，此名为优婆塞、优婆夷的戒清净。

§3. 以波罗提木叉为首的四类戒[7]，得善遍净，此即名为比丘的戒清净。在彼〔四类〕之中，波罗提木叉的防护最为重要。因为当它得遍净时，方能成就修行。

内观方法简介

§4. 所谓修行，分为「奢摩他」与「毗婆舍那」两种[8]。凡于最初修习此中的「奢摩他」，住于「近行」与「安止」[9]二种定之中的任一之后，方才观察五取蕴[10]者，名为「奢摩他乘者」。就其内观方法，在《破除疑障》[11]中的《法嗣经》[12]的注释里，曾说：「在此，一类人先令近行定或安止定生起，这是奢摩他。他观照那定以及与它相应的法[13]为无常、苦、无我，[50]这是毗婆舍那。」在《清净道论》中，曾说「奢摩他乘行者，排除非想非非想处，从其余任何一个色、无色界禅那出起后，应当根据相、味等，把握寻等禅支以及与它相应的诸法…」等等。[14]

§5. 复次，凡未令「近行定」或「安止定」生起，而于最初开始便观照五取蕴者，名为「纯观乘者」。关于此〔行者〕的内观方法，同样在那里，即《法嗣经》注释里，曾说：「再者，于此，另一类人未得上述的奢摩他，便观察五取蕴为无常、苦、无我。」

§6. 在《清净道论》有说：「又，纯观乘者……遍取四界。」在《因缘品相应》里的《梵志须深经》[15]中，世尊则说：「须深啊！法住智在前，涅槃智在后。」

§7. 于彼〔奢摩他乘者及纯观乘者〕之中，纯观乘者，在所说的「戒清净」圆满之后，应努力把握「名、色」。如此努力者应依〔名、色〕各自的真实自味[16]，把握那显现于自身相续[17]内，被称为五取蕴的「名、色」。

§8. 应当观察于六门中显现的名、色之自相与共相[18]，以修习毗婆舍那。然而，一开始便紧随于六门中生起的一切名、色而作观察，是困难的。因此，初学的修行者，应先观察在身门中，因触而清楚显现的色法。《清净道论大疏钞》说：「随着明显的〔名色法〕，执持毗婆舍那」。[19]因此，坐时，应观察透过「坐」及「一切身支里的触」[20]而显现的「触色」[21]，并如此观察〔、标记〕：「坐、触；坐、触」等等。当修行者坐着之时，腹部中，「风触色」依出、入息而转起，以上升与下降的形相，不间断地显现。应仔细观照彼〔风触色〕，观察〔、标记〕为：「上、下；上、下」等等。此人如是观察时，不断撞击腹内「身门」而生的「风界」，显现出「坚挺的行相」、「振动的行相」、「推的行相」，或者「拉的行相」。此中，坚挺是风界的「支持之相」；[51]「振动」显现其「移动之味〔即作用〕」；「推」与「拉」是「推动之现起」。[22]

§9. 因此，此人(即观察那透过上升等行相而显现的触色之禅修者)了知它们(即相、味、现起)而完成「色之把握」。之后，他也将具足「名之把握」，以及彼二者的把握，进而了知无常等共相。

§10. 当此人如此观察上升等触色时，有贪等之心、乐等之受会生起，也会调整某部分的身体。此时，这些〔身、心现象〕也应被观察。观察后，应再持续地观察做为根本所缘的上升等触色。上述是「内观方法」的概说。在此，不能广说，因为本书是「清净与智」的略论，并不是对「毗婆舍那」的详细解释。

II. 心清净

§11. 开始时，即便他已如是观察，但只要他的心仍未清净，散乱的心就会在诸观察心间断时生起，而想到感官外境等所缘[23]。禅修者或能察觉、或不能察觉它们，即使能够察觉，也是过了些许时间方可。由于此时禅修者的剎那定，非常羸弱无力，所以那些散乱心会障碍他的观察心。那些散乱的心被称为「障盖之心」。[24]

§12. 当剎那定变得有力时，观察心善等持而转起，像是掉落、撞击，或住立在「上升、下降、坐、触、弯、伸、见、听」等应被观察的所缘之上一样。此时，游走他处的〔散乱〕心不会常常生起，只偶尔少许地发生。在〔游走他处的心〕生起之时(指“生起后立刻”，依通俗用语才说〔生起之同时〕)，他能够立刻觉察它。观察后，那游走的心便消失，不再生起。之后，他观察当下显著的所缘，如先前那般，能够令观察心无间断地转起。这时，此人的心名为「离盖」。

§13. 当禅修者的心远离诸盖，而在他的心能更密切地观照每一个被观察的所缘，且观察无间地生起之时，每一毗婆舍那心中被称为「仅住剎那」的定，不间断地转起于被观察的所缘之上。此即名为「心清净」。

§14. 即使它〔即剎那定〕仅住剎那，但从不被敌对者所征服这一点来说，它具有与「近行定」相等的力量。事实上，《清净道论大疏钞》的〈出入息论〉如此解释说：

§15. 「剎那的心一境性」：仅住剎那的定。的确，当它以同一行相在所缘上不断地转起，它〔剎那定〕不被敌对者所击败，将心固定不动，如安止。

§16. 此中，「在所缘上不间断地转起」即观察心的相续流不间断地转起——观察一个所缘之后，紧接着即观察另一个[25]；观察它之后，紧接着又〔观察〕另一个。

§17. 「以相同行相转起」意指：「当许多应被观照的种种所缘出现时，不断转起的观察心，皆具有相同的等持行相。也就是说，以怎样的等持行相观察第一个所缘，就以那样的等持行相，观察第二个、第三个〔所缘〕等等」。

§18. 「不被敌对者所击败」：借着此〔句〕，教示「那不断转起的剎那定」，具有「不会被五盖击败的性质」。

§19. 「如安止」：藉此指出「它的力量，如安止定一般」。事实上，它(类似安止定的剎那定)在「至顶观」[26]中显现。

§20. 〔问：〕在《注释书》[27]中，不是只说「近行定」与「安止定」是「心清净」吗？的确如此，但是应知道，这是把「剎那定」包含于「近行定」之中而说的。因为在《念处经》的注释中，曾说「剩余十二个即是近行业处」[28]。依据彼处〔即念处经注释〕的「威仪路章」、「明觉章」或「界作意章」而作意时，转起的定，必定名为「剎那定」，因为该定之后并无「世间安止定」生起。由于此定能够镇伏诸盖，如同因奢摩他业处而转起的近行定一样[53]；也由于它处于「道、果安止定」[29]的邻近处，因此以「近行」之名，称此「剎那定」，而引生此定的业处也被说为「近行业处」。因此，应该知道：「剎那定」能够镇伏诸盖，亦得名为「近行」及「心清净」。否则的话，就那些仅纯粹修观而未令「近行定」或「安止定」生起的「纯观乘者」而言，「心清净」便难以生起。[30]

III. 见清净

1. 名色分别智

§21. 当他具足心清净而观察时，会如是地辨别、了知名与色。他别别地辨别、了知所观的色法：如「上升是一法，下降是另一法；坐是一法，触是另一法」等。同样地，他别别地辨别、了知能观的心：如「对上升的了知是一法，对下降的了知是另一法」等。同样地，他也别别地辨别、了知色与非色，如：「上升是一法，对它的了知是另一法；下降是一法，对它的了知是另一法」等。如是，观察才了知，并非思惟后了知，也就是说，是依观察而转起的「现量智」[31]，并不是「思所成智」[32]。

§22. 如是，以眼见色之时，他别别地辨别而了知：「眼是一法，色是一法；见是一法，对它的了知是另一法」等等。以耳闻声等之时，也是如此。

§23. 又，那时，此人观察能观之名法，以及能思惟、考察之名法，自己以现量智分别而了知：〔名法具有〕「“趣向所缘”之自性」，或「“倾向所缘”之自性」，或「“识知所缘”之自性」。辨别藉由上升、下降及坐等名称而被说的、出现于全身的色法，而了知〔色法〕「没有“趣向所缘”之自性」，或「没有“倾向所缘”之自性」，或「没有“识知所缘”之自性」。这样的了知，名为「依无记现起的了知」。的确，《根本疏钞》〔即《分别论疏钞》〕曾说：「或者…无记应理解为无所缘。」[33] [54]

§24. 每次如是观察之时，辨别、了知所观色与能观心的真实自味，即名为「名色辨别智」。

§25. 再者，当此智成熟时，他如是了知：「在入息的剎那，只有上升与『对它的了知』，在此之外的『我』并不存在」、「在出息的剎那，只有下降及『对它的了知』，在此之外的『我』并不存在」等等。如此了知后，他在观察时便自行了知、观见：「只有此二法存在，即『所缘的色』与『能了知色的名』。依缘于此二法，〔他们〕说众生、补特伽罗、命者、他者、男人或女人。但是，在此〔名色〕之外，并没有众生、补特伽罗、命者、我、他者、男人或女人。」此〔了知〕名为「见清净」。

[34]

IV. 度疑清净

2. 缘摄受智

§26. 当见清净遍熟时，所观察的名、色之缘，也会显现。作为色之缘的心，首先变得明显。怎样呢？当手、脚等〔肢体〕弯曲时，想要弯曲的心，会变得明显。因此，禅修者首先观察到它们〔即想要弯曲的动机〕，然后观察到弯曲。〔其它的动作，也是如此。〕他依现量〔即依亲身体验〕而了知：「想弯曲〔手、脚等〕的心存在时，被称为弯曲的色便生起。」「想伸展〔手、脚〕的心存在时，被称为伸展的色便生起」等等。再者，他也如下述那样，依现量而了知「名」也有「缘」。他了知：「当心想往外跑时，与它符应的作意心会先生起；若此〔作意心〕未被观照，心便会往外跑。当它被观察而了知时，向外跑的心便不生起」等等。他也了知：「眼等『门』与色等『所缘』存在之时，见等『心』才生起。〔眼等门与色等所缘〕不存在时，〔见等心〕便不生起」等等。他也了知：「能被观察的或能被了知的所缘存在时，思惟、推理或了知的心才生起。〔能被观察的或能被了知的所缘〕不存在时，〔思、寻或能知的心〕便不生起」等等。这时候，禅修者的身上，通常也会有种种不同的苦受显现。当他(无虑地)观察诸苦受里的某一个苦受之时，另一处又生起另一个苦受。当这个苦受被观察时，另一个〔又出现〕在他处，如是禅修者跟随着频频生起的苦受而作观察。虽作观察，他仅了知苦受被称为『生』的最初阶段，并未〔了知苦受〕称为『灭』的结束阶段。 [55]同样地，许多不同形状的影相也会显现。如塔的形相、比丘、男人、女人、屋、树、庭园、天宫、云等等，如是许多不同形状的影相会显现。当〔禅修者〕观察某个生起的影相时，另一个又出现；观察它时，另一个〔又显现〕。如是，他跟随且观察一切显现的影相。虽作观察，他仅了知它们最初阶段〔即生〕，而未了知结束阶段〔即灭〕。此时，他如是地了知：「心总随着显现的所缘而生起。所缘存在时，心才生起；〔所缘〕不存在时，〔心〕便不生。」

§27. 在观察与观察之间，此人也藉由推论〔即比量〕审察了知[35]：「由于无明、渴爱、业等因缘存在，此名、色才转起。」如是以现量、也以推论，观察了知名色和其因缘，即名为「缘摄受智」。

§28. 当此智成熟时，禅修者唯见名、色依各自适当的缘而转起，确定地了知：「只有『作为缘的名、色』以及『依缘而生的名、色』。实际上，造作弯曲等、或了知苦受等的人，并不存在。」此称为「度疑清净」。

3. 触知智(思惟智)

§29. 复次，此度疑清净成熟时，禅修者辨别、了知每个被观察的所缘之初、中、末阶段。那时，每当所缘被观察时，他清楚了知，前一个所缘灭去时，才有后一个的生起：「就是在〔腹部〕上升结束时，才有〔腹部〕下降的生起；在〔腹部〕下降结束时，才有〔腹部〕上升的生起。脚的举起结束时，才有脚的跨出生起；跨出结束时，才有脚的放下生起。就苦受而言，他看见：某处的〔苦〕受停止时，在他处才有另一新的苦受生起。他也看见：当那〔苦〕受被观察两、三次或更多次时，〔受〕渐渐地变弱，最终完全寂止。关于进入“心之视野”的形状影相，他清楚地了知：就是在每个所观照的〔所缘〕灭去时，[56]另一个新的所缘才进入〔心之〕视野。他也清楚了知：在注意、观察两、三次或更多次后，那被观的所缘，或在移动后、或在变弱后、或在变不明显后，最终完全消逝。他看不到任何不会衰灭的常恒坚固之法。

§30.见到每个被观察的所缘灭去、衰灭，此人也触知〔即了知〕：「依于灭坏义，故是无常」；「依于生已灭去之义，故是苦」；「当某个苦受灭去时，另一个〔苦受〕生起」。如是见到许多苦受无间地生起，他触知：「〔这〕仅是苦的聚集而已。」他也触知：「这仅是“无自在主”的、以无我为自性的法——不依自己而生，但随缘而生然后灭去故」

§31. 如是，离思量、推敲而透过纯粹的观察，了知无常等自性，触知被观的所缘「是无常、苦、无我」，此触知即名为「现量触知智」。

§32. 如是依现量观见一次或多次后，依据亲自现见的所缘而做推论，触知并确认，过去的、现在的、未来的、于一切世间里的所有名、色法：「〔它们〕同样都是无常、苦、无我。」此〔了知〕名为「比量触知智」。[36]

§33. 关于此智，《无碍解道》[37]里曾说：「〔他〕确定过去、未来、现在、内、外、粗、细、劣、胜，以及远、近的一切色皆是无常。〔这〕是一种触知」等等。

§34. 《论事》的注释书[38]也曾说：「即使只见一个行的无常，然而对于剩余〔诸行〕，可依理趣而作意〔即推论〕：『一切行无常』…」；又说「『一切行无常』等语句，乃就「依理趣之见」而说，非就『同一剎那里依所缘之见』而说。」 (这句话，是使用「理趣毗婆舍那〔即推论内观〕」[39]之名称的依据)。

§35. 《中部注》[40]也说：「因为诸佛才拥有对于『非想非非想处』的『随足法观』[41]，诸弟子并没有。所以，在此教示『依聚的毗婆舍那』时而这样说。」(这话是使用「聚触知」之名称的依据。

4. 生灭智

〔先说十种观染〕[42]

§36. 能够〔专注〕观察当下–非过去、未来–的名色之时[43]，由于此毗婆舍那的威力之故，「光明」会向禅修者显现。就某些人而言，它显现如灯光那样；对某些人而言，显现如闪电光、月光、阳光等。再者，对某些人而言，〔光明〕仅留住片刻；对某些人而言则很久。

§37. 此人也会生起有力、与毗婆舍那相应的「念」。因为它的威力，一切生起的名、色，宛如自行到来般，显现于能观之心中。又，「念」似乎自行落在那名、色之上。因此，此人那时心想：「实无不能被念住的名、色。」

§38. 此人那被称为「观察」的毗婆舍那慧，变得锐利、勇猛而明晰。由于此慧，他别别确定而极清楚地了知一切所观的名、色，如以利刃切开竹笋。因此，此人那时心想：「实无不能被观察的名色」。在简别无常等相或其它的自性行相时，仅瞬间便极清楚地了知一切。他想：「这即是现量智」。

§39. 再者，有力的、与毗婆舍那相应的「信」，也会生起。由于信的力量，当此人观察或思惟时，心是明净、无污浊的。随念佛〔法、僧〕的功德时，〔心〕善跃入佛等的功德。会想宣说佛法，相信行瑜伽者所具有的功德，想要让亲爱的亲戚、朋友来修行；同时，感念指导业处的阿阇黎与教诫阿阇黎的帮助。如是等种种心之造作会生起。

§40. 此人也会生起小喜等五种喜。[44]自心清净之时，「喜」便带来身毛竖立、身体颤动。那时极甘甜、微细的触，遍满全身，[58]产生妙胜、可意的乐。由于喜的威力，他觉得全身，似乎下方未触、升上空中腾空而住；或像坐在空气的垫子上；或像全身在上下飘浮升降。

§41. 以「心所、心之不安止息」为相的「轻安」，以及与轻安随行的「轻快性」等〔心所〕也会显现。由于它们〔轻安等〕的威力，无论在坐时、行时、住时或卧时，此人没有心所与心的不安，也无〔心所与心的〕沉重、僵硬性、不适业性，疾病、歪曲性。[45]那时，因到达最上苏息(即无作业的状态)[46]，此人的心所与心是轻安的。因为迅速地转起，所以是轻快的；因能够作意于所欲的〔任何〕所缘，故〔心所与心〕是柔软的；因为能够在随其所欲的时间作意，故〔心所与心〕是适合作业的；因练达(能轻易地观照所应观的)，故〔心所与心〕极清净；因仅倾向、趋向、朝向于善业，所以〔心所与心〕是正直的。

§42. 此人遍满全身、极妙胜的「乐」也会生起。那时，由于乐的威力，此人心想：「我于一切时皆快乐！」「我体验了过去未曾体验的乐！」心极为喜悦，而且想要告诉别人自己的殊胜经验。的确，关于这为轻安等所资助的喜与乐之转起，〔《法句经》〕说：

§43. 入空闲处、心寂静、

正观法的比丘，拥有过人的喜。

触知诸蕴之生灭时，

他获得喜、悦，了知不死。

(《法句经》，三七三、三七四偈)

§44. 又，此人具有不松、不紧，已善策励且平等转起的「精进」。在以往，此人有时候会被惛沉、懒惰所征服，不能够无间地观察变得明显的所缘，且没有明晰的智；有时候则过度精勤，此时，即被掉举所征服，也变成那样〔不能够无间地观察变得明显的所缘，且没有明晰的智〕。然而，现在，此人透过不松、不紧，已善策励且平等转起的精进，超越了那些过失，能够无间地观察任何显现的所缘[59]，且拥有极明晰的智。

§45. 此人也生起有力的、对一切诸行保持中立的「观舍」。由于观舍的威力，他对于诸行无常等的简别，也保持中庸，能够无间地观察生起的名、色。那时，此人的观照无须特别努力，好像是自动观察似的。强力的「转向舍」也会生起，由于「转向舍」的威力，此人的心像是迅速地跃入所转向的所缘一样。[47]

§46.微细、具宁静行相的「欲求」也会生起，想要享有为上述光明等所巧饰的毗婆舍那。他未能了解此欲求是种「烦恼」，反而认为它是「对修行的好乐」。正因为如此，禅修者那时才会去赞叹此欲求〔说〕：「现在我非常喜爱禅修。」

§47. 他如是体验喜、乐及光明，享受着极明净、能够迅速且无忧恼地观察的「观照」，他以为：「我肯定已证得道、果！我已完成修行的工作！」这是将非道误认为道的邪执，亦名为「染」。

§48. 即使未把光明等法误认作是「道、果」，然而对它们生起味着，这〔味着〕也是观染。掺杂此染、被此染所染污的观察智，即使迅速地转起，也仅名为「稚弱生灭智」。正因为如此，此人那时尚不能够清楚地了知名色之生、灭。

V. 道非道智见清净

§49. 禅修者如是观察时，他自行确定了知、或从他人那里听闻后确定了知：「光明等法不是道，对它们的爱乐只是观染而已。持续地观察显现的所缘，才是毗婆舍那之道！我的毗婆舍那工作尚未完成，我应该〔继续〕观察。」此〔确定〕名为「道非道智见清净」。[60]

VI. 行道智见清净

§50. 观察、或者不再注意光明等〔观染〕之后，此人又如过去那样，仅持续地观察一切显现的名、色法。如是观察时，他超越了光明、喜、轻安、乐、欲求等〔观染〕，〔他的观〕智纯粹仅住于生、灭。这时，在每次的观察里，他观见：「被观的所缘生起后立即消失(灭去)。」他也了知：「每一个所缘就在〔生起处〕那里灭去；它未移动到其它地方。」

§51. 循此，此人依现量了知名、色剎那剎那地生灭。如是，观察不断地剎那生灭的名、色法，而别别地确定、了知生灭的智慧，名为离染的「强力生灭随观智」。这〔强力生灭随观智〕是行道智见清净的开始。从这个智开始乃至「随顺智」，皆名为「行道智见清净」。

5. 坏灭智

§52. 如是观察一再生起的名、色法后，他观察到〔它们分成〕一节一节的、一段一段的、一小点一小点的〔，观察到〕：「现在它生起！现在它坏灭！」当「生灭智」成熟、锐利、有力时，生灭智会极迅速地生起，自行无间地转起，像是自动运转一样；名、色诸行也会极迅速地显现。当锐利的智如此运行而诸行快速地显现之时，他未了知所观名、色的「生起」，也未了知称为「住」的中间阶段，也不见称为「不断转起」的「转起」。称为手、足、脸部、身体等的形状与相也皆未显现。那时，他仅了知被称为「灭尽」、「衰灭」或「破坏」的坏灭〔阶段〕。

§53. 当他观察腹部的上升时，他未了知上升的最初阶段及中间阶段，[61]仅了知上升的终结阶段——即上升的灭尽；下降的情况也是如此。又，在弯曲手脚，观察那弯曲之时，他也未了知弯曲的最初、中间阶段，也未了知手等的形状。伸展等的情况，也是如此。的确，在那时，被他观察的所缘似乎完全消逝不见似的。因此，那时他像是在观察完全消失不见、已坏灭的法，能观的心似乎未到达被观察的所缘似的。因为如此，这时候，某些修行者会以为：「我的毗婆舍那退步了！」然而，他不应如此认为。

§54. 以往，禅修者本然的心，会很自然的去喜欢形状等概念法所缘，乃至到生灭智，他仍会见到影像。循此，禅修者的心会去喜欢有形、有相、清楚的行法所缘。但是，现在因为他已如上述那样修得〔坏灭〕智，诸行法的有形影像已不再显现，更不用说比它更粗糙的概念法。[48]同样地，称为「最初」的「生起」也不显现，这时候，他只了知以灭为自性、被说为是末段部分的「坏灭」。循此，禅修者的心，起先并不喜欢坏灭，但是他应该确信：「不久后，心将熟悉〔此坏灭智〕，并对被称为坏灭的「灭尽」感到欢喜。」如是确信后，禅修者应该努力做无间断的观察。

§55. 禅修者如是观察，而在每次观察时，所缘法及能缘法，即「被观的所缘」和「能知所缘的心」，总是次第且成双地坏灭、灭尽。即使在一次〔腹部的〕上升里，也有许多上升色显现出次第灭去的行相。像夏季观看阳炎时，阳炎显现出剎那剎那次第坏去的行相；或像大雨天下雨时，因落下的雨滴而生起的水泡之迅速消失；或像佛塔供灯时，被风吹灭的灯火之迅速灭去一样，所观的色法也显现出剎那剎那灭尽的坏灭行相。以色为所缘的能观心，也与那所观之色一起灭去。观察其它的色与非色〔即名法〕时，〔它们〕也是如此显现。这时，此人的智如是地现起：「无论身体里哪个所缘被观察，该所缘皆先灭去[62]；随后，了知彼所缘的能观之心，也随之灭去。」因此，此人依序地清楚了知两两成对的坏灭：「所缘之灭」与「能缘心之灭」。(这是观察者〔亲身体验〕的了知，不可理解作是思惟后的选择。)这样清楚了知二法之灭尽——「六门里所出现的色等所缘之灭」，以及「以彼色为所缘的心之灭」——即名为「坏灭智」。

6. 怖畏智

§56. 当此「坏灭智」成熟时，见到做为所缘、能缘的一切诸行坏灭之后，具怖畏行相的「怖畏现起智」等等的智，会依序地生起。禅修者见到二法——「显现的所缘」和「能缘彼的毗婆舍那心」——剎那剎那灭去之后，也以比量了知：「过去的行法曾这样坏灭；未来的行法也将这样坏灭；而现在的行法正在坏灭。」如是了知后，当禅修者观察出现的行法时，那些行法会显现出坏灭行相。因此，禅修者在观察时，即了知「诸行是可畏的」。如是，对怖畏性质的了知，即名为「怖畏现起智」、或称作「怖畏智」。这时候，禅修者的心像无所依怙一般，也感到怖畏。

7. 过患智

§57. 藉由怖畏智见到「应怖畏」之后，继续无间断地观察时，不久，「过患智」即生起。此智生起时，一切处——即被观之所缘、能观之心，以及所作意的「有」——之中所有的行法，会变得无味、索然无趣、无乐味。这时候，禅修者只见到苦，只见到无乐味，只见到过患。因此，此智名为「过患智」。

8. 厌离智

§58.当禅修者这样见到诸行的过患时，他的心对那些有过患的诸行，不会感到喜乐，只会厌离。那时，[63]禅修者的心像感到不满、倦怠一样。虽然如此，他并未放弃毗婆舍那，仍投入时间持续地观照。应知道：这并不是对修行的不满，而是具有“对诸行感到厌离之行相”的「厌离智」。即使这时候，禅修者的心被引导到至乐的状态或极可爱的所缘，他的心也不会对它们感到欢喜，不会因它们感到满足。因此，在诸观察的间隔之间，禅修者心想：「诸行皆具剎那灭去的性质，唯有一切行的止息才是乐。」

9. 欲解脱智

§59. 再者，当禅修者因厌离智而对每个所观感到厌离时，他会生起想要舍弃诸行的心，或说，想从诸行解脱的心。与此心相应的智，即名为「欲解脱智」。这时候，通常身体会有许多苦受，且不想要长久维持同一种威仪姿势。即使这些状况未出现，诸行令人不舒服的性质也更加明显。因此，在诸观察的间隔之间，禅修者这样地希求：「愿我快快地从此〔诸行〕解脱吧！」「让我到达诸行止息之处吧！」「让我彻底地舍弃这些吧！」那时，禅修者的心，在每次观察时，似乎要从被观的所缘退出似的(像是想要退出后逃走似的)。

10. 审察智

§60. 想舍弃诸行的禅修者，为了弃舍诸行、从诸行解脱，更加精进地观察诸行。因此，在彼时转起的智，名为「审察智」。(事实上，就意义上言，「审察」、「观察」或「毗婆舍那」三者是相同的。)此时，诸行的无常、苦、无我行相，极清楚地向禅修者显现。且三行相之中，苦行相会特别清楚。这时候，通常此人身体内会显现出种种急遽、锐利、剧烈的苦受。正因为如此，对此人而言，[64]整个名、色身，似乎像是极苦的病之聚集、苦之聚集。被称为「不能长久维持在一种威仪路」的难忍之事，通常也会出现。这时候，禅修者无法长久维持同一种威仪姿势，没多久就想要改变。这仅是诸行的苦之性质的现起。虽然如此地想改变〔姿势〕，他也不应该急着改变。他应该努力维持着每一种威仪姿势长久不动，并作观察。如此，他会超越那难忍之事。

§61. 那时，此人的毗婆舍那智极明晰且强而有力。正因为如此，苦受一被观察后，瞬间便止息。即使苦受未完全寂止，禅修者也了知它剎那剎那且一段一段地灭坏。(也就是说：藉由每个观察，了知每个剎那的苦受称为「尽、灭」的坏灭〔阶段〕，而非像触知智时那样，只了知到〔许多〕相似感受之相续。) 然而，若不放舍〔此修行的〕重担，持续地观照这苦受，不久后它将完全止息。事实上，当苦受如此止息时，它就那样子止息了，不会再生起。虽然观智已如此清晰且强而有力，但禅修者仍不因此而感到满足。他也会生起如此的念头：「我现在的观智并不明晰。」不过，他应该努力藉由观察以舍断这个念头，继续观察一切显现的名、色诸行。

§62. 当禅修者如是地无间观察时，经过几分、几小时或几天后，较之前的观察更加明晰的观察会生起。那时，他会超越一切的苦受、威仪路的不堪忍，以及「观智不明晰」的念头。他的观察，转起得更加迅速。每次观察时，极清楚地了知无常等三相中的一相。如此迅速观察而了知三相的任一相，即名为「强力审察智」。[65]

11. 行舍智

§63. 又，当此审察智遍熟之时，如自动运转般自行了知显现的名、色诸行，且相续地(即连续地)转起之「智」，名为「行舍智」。[49]

§64. 就此人而言，已经没有为了让诸行〔于心中〕现前而应做的工作，也没有为了了知诸行而应做的工作。因为，每当一个观察结束时，〔另一个〕应被观察的所缘，便自行现起。毗婆舍那智自动观察并了知该所缘，好像禅修者不必做任何工作似的。

§65. 在以往，从怖畏智开始，由于见到诸行的坏灭，他生起了怖畏行相、过患见、厌离行相、欲解脱之希求，以及对所证之智的不满足感。然而，现在即使见到更快速灭去的诸行坏灭，也不会生起〔怖畏、不满等〕这些状态；即使苦受生起，忧也不生起；也不会不能堪忍〔苦受〕。通常这个时候，禅修者的苦受会完全止息(也就是说「不生起」)。即使想到可怖畏、可悲愁的事，怖畏或悲愁也不生起。这就是行舍智里的「怖畏之断舍」。

§66. 以往，在生灭智之时，由于毗婆舍那的明晰，故生起强而有力的喜悦。现在，强大的喜悦，并不会因行舍智里极寂静、微细、清晰的状态而生起。即使看见会引生喜悦的可爱所缘，或想到即将受用的成就，强力的喜悦也不会生起。这是行舍智里的「喜之断舍」。

§67. 进入六根门领域的所缘——无论可爱或不可爱，他皆不染着也不怀瞋，只是平等地观察、了知它们(也就是说「只是了知」)。此乃行舍智里的「增上舍性」。[66]

§68. 关于此三功德支，在《清净道论》[50]里有说：「舍断怖畏与喜，于一切诸行保持中舍与不偏。」

§69. 当他想：「现在，我要再努力作观！」而努力时，没多久，他的观察就变得纯熟，像自行运作似的。从此之后，禅修者不必做任何工作〔即刻意的努力〕。即使不工作，观察也相续(连续)而持久地转起，无间断地转起两、三个小时。这是行舍智的「等住性」。关于此，《无碍解道》[51]说：「…等住慧是行舍智。」《清净道论大疏钞》[52]也对此解释说：「就『智…相续地转起』而说…。」

§70. 当观察如自行运作般地生起时，自此开始，「心」即使被导向种种其它的所缘，也不会前往；即使到达那里〔即其它的所缘〕，不久后它就又会回到应被观察的所缘，持续地观察。就这一点而说「它停滞、退缩、回转，未被引开」。[53]

(11.-13.) 至出起观智

§71. 禅修者如是藉由具足多种功德、利益、威德的行舍智[54]，观察一切显现的诸行，在他的行舍智遍熟，变得锐利、勇健、明净，达顶点的时候，此(〔行舍〕智)观察显现的诸行，藉由见其坏灭而了知无常、或苦、或无我。如是极清楚地了知三相之一相 ——这是〔较之前的观察〕更明晰的观察——迅速地显现两、三次或更多次。此称为「至出起观」。[55]

§72. 紧接于「至出起观」的最终的观察心之后，禅修者的心跃入被称为「一切行灭」的涅槃。因此，那时候，禅修者了知名为「一切行灭」的寂静。

§73. 许多经典如此显示涅槃作证的行相：「法眼生：凡有生的性质者，[67]皆有灭的性质。」藉由此处的「有灭的性质」这语词，显示出「体证“具有生起性质”的一切诸行之灭尽、寂止」的行相。

§74. 《弥兰陀王问经》[56]里如是说：「当他一再地作意时，心超越转起，而进入无转起。大王啊！正行而到达无转起，名为『作证涅槃』。」此处，其意为：「想要作证涅槃的禅修者，应该一再地作意，亦即，应观察六根门中随现的一切名、色。当禅修者如此作意时，一直到随顺智为止，他那名为作意的观察心，(因不断地屡屡转起故，如河流般)每一剎那皆直落在被称为「转起」的名、色行法之上。其后，心不再落入「转起」，超越了「转起」，进入「无转起」(此与被称为「转起」的名、色行，是完全相反的)，到达无转起(也就是说：像落入似的到达被称为「诸行寂止」的「灭」)。如此，在以往，依据生灭智等种种智，或说，藉由戒清净、心清净及见清净等种种清净，正确而不颠倒地修行之后，禅修者(凭借着那进入无转起的心)到达「无转起」、作证「涅槃」，也就是说，亲证「涅槃」、亲眼观见「涅槃」。

12. 随顺智

§75.「至出起观」里最后的观察智，名为「随顺智」。这是「行道智见清净」的终点。[57]

13. 种姓智

§76. 紧接于「随顺智」之后出现的，宛如初次掉落在“诸行灭尽、离行的”涅槃里的智，名为「种姓智」。[58]

Ⅶ. 智见清净

14. 道智

§77. 紧接于「种姓智」之后，住立在“诸行灭尽、离行的”涅槃里的智，即是「道智」[59]。它也被称作「智见清净」。[68]

15. 果智

§78. 紧接于「道智」之后，以相同方式转起在“诸行灭尽、离行的”涅槃上、且是最后阶段的智，名为「果智」[60]。

16. 省察智

§79. 种姓、道及果，此三种智转起的时间并不长久，如一个观察心〔的时间〕一样，仅剎那而已，极为短暂。其后，「省察智」即生起。透过省察智，禅修者了知：「至出起观随着极为迅速的观察而到来」；「紧接于最后的观察心之后，道心跃入『灭』」。此名为「道的审察」。

§80. 他了知：在「道」与「省察」之间的时间，住立于涅槃的状态。此名为「果的省察」。

§81. 他了知：现今所了知的所缘〔即涅槃〕，已空去一切行法。此名为「涅槃的省察」。

§82. 在《清净道论》[61]中，有说：「他省察道：『我确实依此道而来』；他省察果：『我获得此利益』；他省察无死的涅槃：『此法作为所缘而被我所通达』。」

§83. 有些人省察烦恼，有些人则没有。

§84. 在此〔省察智〕之后，禅修者也是观察现起的名、色。当他观察时，名、色显得很粗糙，不像以往在行舍智时〔所见的名、色〕那样的微细。为何如此？因为此时转起的智，是「生灭智」之故。的确！圣者内观时，首先会生起「生灭智」，这是法性〔即必然的道理〕。[62]

§85. 然而，有些禅修者从道、果出起时，“依彼〔道、果〕威力所生的”、“强而有力的”信、乐、喜与轻安，会遍布全身而转起。那时候，〔他们〕什么也无法观察。即使加倍精勤地观察，也无法[69]别别分辨、清楚了知。他们只是体验着极迅速转起的喜、轻安与乐。由于强大的信心，禅修者极明净的心，也会不间断地转起一、两个小时乃至更久。由于此心，禅修者像是住在极明净、充满光亮的空旷处。禅修者赞叹那时与明净心俱起的喜、乐：「如此的乐，在这之前，我一次也未曾体验、未曾见过！」然而经过两、三个小时后，信、乐、喜与轻安会变弱。因此，他们能够继续观察显现的名、色，能够别别辨别、清楚了知。这时候，也是生灭智首先生起。

17.果等至

§86. 如是观察时，毗婆舍那智顺次地生起，不久即到达行舍的状态。这时，在定力未圆满的情况下，「行舍智」会一再地转起。不过，当定力圆满时，为了第一道、果而作观者，其预流果心会透过「果等至」而达至「诸行之灭」。它的转起，和过去「道之心路」里道、果心的转起是相同的，差异只在「果等至」有久住的能力。

§87. 为了屡屡且速速证入「果等至」，也为了在证入时能够久住(持续五、十、十五、三十分钟，乃至一小时或更久)，应当下决心：「愿如是！愿如是！」之后，精勤努力。[63]

§88. 为证入「果等至」而作努力者，生灭智最先生起。〔观智〕从这个智依序进升，不久后「行舍智」即生起 (不过，熟练时，仅藉由四、五次的观察即可进升至「行舍智」) 。之后，当定力圆满时，「果心」屡屡透过「果等至」而安止于「寂灭」〔即涅槃〕。有的人，在走路或用食时，有时也能进入「寂灭」。〔此果〕等至也可随所决定的时间，持续住立。达至〔果等至〕时，禅修者的心仅住立于「诸行之寂灭」，并未觉知「寂灭」以外的事物。[70]

18. 修习更上之道

§89. 如是熟习果等至之后，应该为了更上之道、果，下定决心，精勤努力。为了更高的道、果而努力者，应当做什么事？当如过去一样，于六根门作观察。

§90. 因此，他应该观察于自己六根门显现的名、色。观察时，他会先看到：在「生灭智」阶段里，行法还很粗糙；他的心也尚未等持。此「更上之道」的修习，并不像为「果等至」而修习的毗婆舍那那样容易。因毗婆舍那需被重新修习，所以困难了一些，但不像最初开始时那般困难。「禅修者能够仅用一日乃至一小时，便证得行舍智。」在此，〔我是〕基于许多未具敏捷慧、需受指导的现代人的经验，透过推论，针对同属此类的人而说这句话。即使到达「行舍智」，若禅修者五根尚未成熟，也仅是「行舍智」屡屡转起而已。虽然，证果者在一小时内，便能够多次进入已证得的果〔即果等至〕；不过，若五根未成熟，他就无法只凭一日、两日、三日等，而证得更上之道，他只会停住在「行舍智」。这时候，若是为了到达所证的果〔即果等至〕，而引导其心，他却可能在二、三分钟内就证入〔果等至〕。

§91. 为更高的道而进行观照时，若五根成熟，到达行舍智的顶点之后，随顺智、种姓智、及更上之道、果便会生起，如先前的情形一样。之后，审察智等，也与之前的相同。其余的乃至到阿罗汉果的「内观方法」及「智的次第」，随顺已说过的方法，便可了知。因此，我不再详述。

令念生起之语〔提醒〕

§92. 为了让禅修者易于理解，仅要略地造述此《清净智论》，而未详细、完备。再者，此论仅以容易被理解的方式写下，在许多地方，巴利语并不流畅[64]，且含有重复等的缺点。因此，不应关注书中巴利语写法及未完备的缺点。智者应好好思惟义理。这是我的提醒。

期望

§93. 虽然〔书的〕一开始就表明：「此〔论〕是为了已得殊胜〔成就〕者而作」；但是，其它人若也阅读此论，这对他们亦有帮助。〔对于后一类读者，〕以下是我的期望：

§94. 极吸引人、令人喜爱、美味且有营养的食物，唯有在亲自食用后，才能清楚了知。同样地，在此所说的所有「智之转起」，唯有亲自看见——而非未亲自看见——之后方能彻底了解。因此，愿善人们于此〔诸智〕获得无疑的了知 (也就是说，希望他们实际修行以便得证) 。

跋

§95. 为了现世少闻的禅修者，

了知毗婆舍那方法的马哈希长老

先以缅文造此《清净智论》，

后将之译为巴利文。

《清净智论》终

附录(一)

七清净与十六阶智

七清净 十六阶智
I. 戒清净 (a) 出家众：波罗提木叉戒、根律仪戒、活命遍净戒、资具依止戒。(Vism 16-46)

(b) 在家众：五戒、八戒或十戒。
II. 心清净 (a) 奢摩他的近行定、(b) 奢摩他的安止定、(c)毗婆舍那剎那定[65]*1。(Vism 85, 587)
III. 见清净 1. 名色分别智：辨别名及色。(Vism Ch.18)
IV. 度疑清净 2. 缘摄受智 (小须陀洹[66]*2)：辨别名、色的因果关系。(Vism Ch. 19)
V. 道非道智见清净 3. 触知智：见三法印。(Vism 606-629)

4a. 稚弱生灭智：初见名、色的生、灭。可能面临十种毗婆舍那染：光、喜、轻安、胜解、策励、乐、智、现起、舍、欲。 (Vism 629-638)
VI.

行

道

智

见

清

净

 4b. 强力生灭智：见名、色的生灭。(Vism 639-640)

5. 坏灭智：只见灭的现象。(Vism 640-645)

6. 怖畏智。(Vism 645-647)

7. 过患智。(Vism 647-650)

8. 厌离智。(Vism 650-651)

9. 欲解脱智。(Vism 651)

10. 审察智。(Vism 651-653)

11. 行舍智。(Vism 653-661)

12. 随顺智。(Vism 669-671)
13. 种姓智：超越凡夫种姓，进入圣者种姓。此智不属第六清净，也不属第七清净。[67]*3 (Vism 672)
「至出起观」，含三种智：11.行舍智、12.随顺智、13.种姓智。 (Vism 661-666)
VII. 智见清净 14. 道智：须陀洹道(Vism 672-675)、斯陀含道、阿那含道，及阿罗汉道。
15. 果智：须陀洹果(Vism 675-676)乃至阿罗汉果。
16. 省察智：省察道、果、涅槃、已断的烦恼、未断的烦恼。(Vism 676)

附录(二)

缅文字体巴利本之序

(班迪达尊者 撰)说明(序)

礼敬世尊、阿罗汉、正等觉者

这本《清净智论》，为谁所造？何时所造？又为了什么而造呢？

身为大念处阿阇黎、最上大智者的马哈希长老，为了让少闻者能易于忆持，在佛历二四九二年，造写此论。

那时候在马哈希长老座下学习内观方法的一些优婆塞，向长老请求说：「尊者啊！虽然您曾撰写两册说明极为完备的内观方法的书，但是，尊者啊！它们过于详尽仔细，对少闻的我们而言，不易于阅读、理解乃至忆持。所以，希望长老出于慈悲，为我们扼要撰写关于『清净与智』的略论，以便我们能易于理解、忆持『清净及智』的次第。」因此，〔马哈希长老〕才在上述那一年，首先以缅文简要地撰写这部论。

佛历二四九四年，当马哈希长老驻锡在仰光市「教法禅修中心」〔即马哈希禅修中心〕时，一位锡兰比丘，于马哈希长老座下学习内观方法，用功修行。长老为了他，将此《清净智论》从缅文再译为巴利，不过那时并未印行出版。

如今，从外国来的禅修者也求取这本《清净智论》。于是为了这些外国人，〔我们〕出版了这部论。

班迪达法师

(教法幢．最胜光．法阿阇黎)[68]*

仰光市 教法禅修中心

佛历二五○○年七月

附录(三)

英译本之译者序

(向智尊者 撰)

在今日，若要呈现给大众读者一本关于佛教禅修的著作，并不需要多作解释。在西方国家，佛教禅修已不再被认为仅是学术研究，或一种怪异的兴趣。面对现代生活的复杂与压力，人们普遍感受到心灵复苏的需要。而在提升心灵的领域里，许多人皆已承认并证实了佛教禅修的价值。

佛陀的「四念处」(satipaṭṭhāna)，尤其能适用于不同的生活型态，为人们带来利益，因此最弥足珍贵。这部论的写作，即是立基于念处修行的方法，而此方法的最终目标则是让心彻底去除贪、瞋、痴烦恼。

此论的作者马哈希尊者，即索巴那大长老(U Sobhana Mahāthera)，是当代缅甸的佛教比丘，更是杰出的禅修老师。本书〔英译本〕附有他的生平略传。论中所描述的禅修道路，至今仍在仰光的「教法禅修中心」，为马哈希尊者所教导，尊者也以缅文做过许多相关的开示、撰写过不少相关的书籍。

此论的架构，与觉音尊者的《清净道论》一样，是依照着「七清净」 (sattavisuddhi)的次第而铺陈。当禅修者依序证得这些清净时，能修得不同阶段的「智」(ñāṇa)，最后导向终极的解脱。此论所依循的修行方法，是「干观」(sukkhavipassanā)的方法，也就是，直接观照自己的身、心现象，清楚地了知它们的无常、苦、无我性质。在禅修初期，先观照一些特定的身体现象——这方法一直被使用到最后的禅修阶段。不过，随着正念与定力渐渐增强，观照的范围会增广，智慧会变得更深入，乃至智慧会因修习的自然结果，依序地生起。这种禅修方法之所以称为「干观」，乃因它纯粹观照诸法的三共相，而未修习深定(即jhāna，禅那)。当然，要能持续修行，证得观智与道、果，某种程度的定力，仍是需要的。

如本论所述，作者的造论目的，并非在为初学的禅修者详细说明修行的方法。本论的重点，主要是在说明精勤练习后、观智开始生起之时，直至最后导向阿罗汉果的那个〔中期〕阶段。至于基本的修行方法，此论则只在第一章、第二页简略叙述；这方面的详细说明，请学习者参考马哈希尊者的《实用内观修行》(Practical Insight Meditation)，或者英译者的《佛教禅修之心》(The Heart of Buddhist Meditation)，此外，对佛陀《念处经》的了解，也是不可或缺的。

马哈希尊者最初以缅文撰写此论，其后，在一九五○年时，造了此论的巴利版。由于此论主要在描述修行的进阶阶段，所以本来并不打算出版，而是以手抄的或打字的缅文本、巴利本，提供给那些已在禅修中心完成严格课程，并有一些修行成果的人。提供给外国禅修者的，则只是一些扼要描述各阶段观智的复印英文讲义。之所以提供这些数据，是为了让禅修者知道自己的经验符应哪一个观智，以便他能依自己的情形引导修行，而不会被禅修过程里出现的其它次要现象所误导。

一九五四年，马哈希尊者同意出版此论的缅文字体巴利本，此次出版之后，在英译者的请求下，尊者也同意英译本的发行。尊者很慈悲地仔细阅读了英译草稿及注脚。那时，长年为外国禅修者担任翻译的一位老修行——乌佩廷(U Pe Thin)居士，则提供尊者语言上的协助。英译者十分感谢他的禅修老师、即本论的作者，以及乌佩廷居士。

此论的巴利本，对当代巴利学有卓越的贡献，因此也收录在此书里，以方便那些懂得巴利文的人士对照参考。

向智长老(Ñāṇaponika Thera)

锡兰 肯迪 森林僻静园

1965年6月月圆日

附录(四)

马哈希尊者略传

马哈希尊者(Mahāsi Sayādaw, 1904-1982)，于1904年7月29日，诞生在上缅甸雪布镇(Shewbo)西方约七英哩处的谢昆村(Seikkhun)。六岁起开始在故乡寺院接受教育。十二岁出家为沙弥，法名「梭巴那」(Sobhana，有庄严、光辉、清净之意)。

1923年11月26日，年满二十岁的尊者受了比丘具足戒。1927年，尊者通过当时政府所举办的三级巴利考试，并于次年到曼德勒(Mandalay)接受博学长老的指导，继续进修三藏、注疏。一年多后，受到位于毛淡棉(Moulmein)附近的唐渊寺(Taungwainggal Taik)的住持(与尊者同样来自谢昆村)邀请，前往该寺协助经教的教学工作。

1932年，尊者前往下缅甸打端(Thaton)跟随著名的「根本明昆杰打汪尊者」(Mūla Mingun Jetavan Sayadaw, U Nārada, 1869-1954)学习念处毗婆舍那。经过密集禅修四个月后，由于唐渊寺住持病重，马哈希尊者不得不回到寺里协助教学。来年，唐渊寺住持逝世，尊者便继任该寺住持。

1938年，尊者回到谢昆故乡首度教导毗婆舍那修行，最初的学员是尊者的三位亲戚，从此尊者开始以教导毗婆舍那修行而为人所知。1941年，尊者通过当时政府新引进的法师级考试，获得「教法幢．最胜光．法阿阇梨」(Sāsanaddhaja-siripavara- dhammācariya)的学位头衔。

1944年，在二次大战英美联军轰炸缅甸时，尊者以七个月的时间，撰写《内观方法》(Vipassanānayappakaraṇa)。此书共两册，第一册谈内观的理论依据，第二册谈内观的实践。其中，此书的第五章，是以日常用语详说内观修行方法，于1954年首次译成英文，以裨益于马哈希禅修中心学习的外国禅修者；此英译后来亦由BPS出版，书名为Practical Insight Meditation。1999年缅甸的Bamaw Sayādaw (U Kumārābhivaṃa)更将此《内观方法》译为巴利文，全书共两册，八百余页，由「佛教摄益协会」(Buddhasāsanānuggaha organization)出版。

1947年，缅甸独立后的首任总理乌努(U Nu, 1907-1995)，与乌屯爵士(Sir U Thwin)，在仰光创立「佛教摄益协会」与「教法禅修中心」(Sāsana Yeiktha)。观察当时闻名的几位禅师之后，乌努与乌屯于1949年敦请马哈希尊者住持仰光教法禅修中心，指导禅修。

当「第六次结集」(1954-1956)举行时，马哈希尊者担任如同「第一次结集」时大迦叶尊者「提问者」(Pucchaka)的角色，与当时担任如同「阿难尊者」角色的「明贡持三藏尊者」(Mingun Tipiṭakadhāra Sayadaw, U Vicittasara, 1911-1992)，进行结集问答。

大约就是在「第六次圣典结集」(1954-1956)前后的时期，马哈希念处毗婆舍那禅修方法，广为盛行且多方传布到其它上座部国家。1952年，泰国政府邀请缅甸政府推派业处阿阇黎到泰国教导念处禅修。马哈希尊者即派遣两位弟子U Āsabha与U Indavaṃsa前往泰国，建立了泰国的马哈希禅修中心。斯里兰卡佛教出版会(BPS)创立者、也是著名佛教学者的德国籍向智尊者(Ñāṇaponika Thera, 1901-1994)，也于缅甸第六次结集前，在马哈希尊者的指导下密集禅修；其后并于1954年3月在锡兰出版《佛教禅修之心》(The Heart of Buddhist Meditation)探讨四念处禅修，书中亦专章介绍马哈希内观方法。1955年7月，应斯里兰卡总理之请求，马哈希尊者派遣以U Sujāta为首的三位弟子前往锡兰教导念处内观修行。

第六次圣典结集后，马哈希尊者亦曾应邀前往锡兰、日本、印度尼西亚、美国、英国、欧洲等地，弘扬念处毗婆舍那修行。

尊者一生的著作、讲记约有七十余本[69]，重要的代表作，除了上述的《内观方法》外，还有：

1.《禅修老师的纪录》

尊者在此书中记录其早期所指导的禅修者(后来多成为马哈希禅修中心的业处阿阇黎)的内观经验。此书经编辑后仅印制一百本，并且只提供给禅修老师，作为指导学员小参用的指导手册。此书的授予受到「马哈希中心管理委员会」严格的审核控管，截至1995年，只发出了十本。[70]

2.《大念处经》缅巴对照翻译(Nissaya)(含注)[71]

此书是尊者1949年在故乡谢昆村，为了禅修者而写，书中包含许多实际禅修方法的说明。

3.《清净道论》缅文翻译(四册)

4.《清净道论大疏钞》缅巴对照翻译(Nissaya)(四册)

从1961年3月开始，马哈希尊者开始向大众宣讲《清净道论》及其注书《大疏钞》，每次约宣讲一个半小时至二小时的时间，直至1967年3月[72]，马哈希尊者方完成此《清净道论大疏钞》的巴缅对照翻译。从开始宣讲到完稿，虽历时六年，但实际宣讲的天数是八百三十日。[73]

5.《清净道论序》(Visuddhimagganidānakathā)。

马哈希尊者于1957年受第六次结集「中央僧伽工作委员会」委托，负责撰写此序。直至1960年，以巴利写成的此篇序文方才定稿并出版。此文撰写的目的之一，是驳斥1950年由美国哈佛大学出版的巴利《清净道论》前言里，对于觉音尊者的评论。戒喜尊者说：「此《清净道论序》可以说是觉音尊者的新传记。」[74]附带一提，于「第六次结集光盘」(CSCD)中，即有收录《清净道论序》全文。

马哈希尊者逝世于1982年8月14日。时至今日，马哈希系统的内观方法，仍是缅甸最普及的内观修行传统[75]，其弟子也在世界各地广设教导内观修行的禅修中心。

附录(五)

教导马哈希内观禅法的相关禅修道场 教导马哈希内观禅法的相关禅修道场：

一、 班迪达禅师(Shwedagon Sayādaw, U Paṇḍita, 1921-)相关道场

网页：http://www.panditarama.org/

http://web.ukonline.co.uk/buddhism/pandita.htm

http://www.vmc128.8m.com/ http://www.panditaramasydney.org/

二、 恰宓禅师(Chanmyay Sayādaw, U Janaka, 1928-)的道场

网页：http://www.chanmyay.org

三、 戒喜禅师(Sayādaw U Sīlānanda, 1928-2005)的道场

网页：http://www.tbsa.org/

四、 马哈希禅修中心总部 (Mahāsi Yeiktha)

网页：http://www.mahasi.org.mm

http://web.ukonline.co.uk/buddhism/mahasi.htm

 

参考书目

 

中文

Bhikkhu Bodhi编，寻法比丘中译，2000，《阿毗达摩概要精解》，高雄：正觉学会。

Mingun Sayadaw着，U Ko Lay及U Tin Lwin英译，敬法比丘中译，2000，《南传菩萨道》(上、下册)，高雄：正觉学会。

向智尊者，2006，《正念之道》，赖隆彦译，台北：橡树林。

觉音尊者，叶均译，2002，《清净道论》，高雄：正觉学会。

喜戒禅师(U Sīlānanda)着，2005，《正念的四个练习》，赖隆彦译，台北：橡树林。

马哈希大师着，嘉义新雨编译群，2004，《内观基础》，台北：方广。

———，新雨编译群，1999，〈内观禅修：基本和进阶练习〉，《当代南传佛教大师》，台北：圆明出版社，页126-166。

———，温宗堃，2007，《毗婆舍那讲记：含法的医疗》，台北：南山放生寺。

英文

Bhihhku Ñāṇamoli (tr.), (1991) The Path of Purification, Fifth edition, Kandy: Buddhist Publication Society

Jordt, Ingrid, (2001) Mass Lay Meditation and State-Society Relations in Post-Independence Burma. PhD thesis. Harvard University.

Ledi Sayādaw, (1999) The Manuals of Dhamma. Trans. Sayadaw U Nyana etal. Maharastra: Vipassanā Research Institute.

Mahāsi Sayādaw, (1985) The Progress of Insight, trans. by Nyanaponika Thera, Kandy: Bddhist Publication Society.

––––, (1999) The Anattalakkhanasutta, trans. by U Ko Lay Yangon: Buddha Sāsana Nuggaha Organization.

––––, (2000) A Discourse on Vipassana, trans. by Dr. Ko Gyi Yangon: Buddha Sāsana Nuggaha Organization.

––––, (1999) A discourse on Paṭiccasamuppāda, trans. by U Aye Maung 1st published 1982, Yangon: Buddha Sāsana Nuggaha Organization.

Tha-ma-nay-kyaw (ed.), (2000) ‘Mahasi Sayadaw’s Analysis on Today’s Vipassanā Techniques’, trans. by Hla Myint Kyaw Online. Internet. Avaliable: http://www.vmc128.8m.com/

U Hla Myint Kyaw, (1999) ‘Questions & Answers’, tr. by U Hla Maung. Yangon: Paṇḍitārāma. Online. Internet. Available: http://www.web.ukonline.co.uk/buddhism/ pandita5.htm

U Sīlānanda, (1982) Mahasi Sayadaw Biography. Trans. Min Swe. E-book, Yangon: Buddhasāsanānuggaha Organization. Online. Internet. Available: http://www.mahasi.org.mm

  1. 佛陀十号的解释，见《清净道论》198-213页(PTS版底本，以下亦同)。 ↑
  2. 七清净，最早载于《中部．第24经》，成为《清净道论》道次第的主要架构。本书附录(一)有「七清净」与「十六阶智」的对照表。 ↑
  3. 「触色」，由三大种所构成，即地界、火界及风界。见《精解》230-231。 ↑
  4. 「六门」，指眼门、耳门、鼻门、舌门、身门、意门。因为透过它们，感官对象等得以被识知，所以它们名为「门」。 ↑
  5. 「名」泛指心理现象，「色」则是身体现象。依阿毗达磨，「名」包含89(或121)「心」和52「心所」。「色」共有28种，但作为观智所缘的，仅是18种。参考《精解》236。 ↑
  6. 五戒：1. 不杀生、2. 不偷盗、3. 不邪淫、4. 不妄语、5.不饮酒。八戒：1. 不杀生、2. 不偷盗、3. 不淫、4. 不妄语、5. 不饮酒、6. 过午不食、7. 不着华鬘香油涂身、不歌舞观听、8. 不坐卧高广大床。且将八戒中的第七戒分为两条戒，再加上「不持金银」戒，如此便构成十戒。 ↑
  7. 四类戒，指「波罗提木叉戒」、「根律仪戒」、「活命遍净戒」、「资具依止戒」。详见《清净道论》16-46页。 ↑
  8. 「毗婆舍那」，是“vipassanā”的音译，或译为「观」、「内观」，原意是「见」、「看清楚」的意思。毗婆舍那修行，乃佛教特有的慧学，旨在如实知见五蕴身心现象的真实本质，也就是，了知五蕴个别的自相和共相—无常、苦、无我。「奢摩他」，是“samatha”的音译，或译为「止」，是指「定」、「心一境性」。奢摩他修行，亦存于其它宗教，旨在培养专注力，如色界四禅、无色界四禅。奢摩他修行，虽不能独力成就佛教智慧，却可成为毗婆舍那修行的基础。 ↑
  9. 「安止定」，区分为「世间安止定」、「出世间安止定」。此处的安止定，指世间安止定，也就是，色界四禅、无色界四禅。「近行定」，属「欲界定」，接近「安止」而尚未进入「安止」。关于二种定，可参见Vism 126。定的分类，可参见《清净道论》85-89页。修定功德，参见《清净道论》371-372页。 ↑
  10. 「五取蕴」，是可被众生执取的五蕴，即，色、受、想、行、识取蕴。依注书，唯道、果心，不会成为执取的所缘。五蕴中，「色蕴」指一切的身体现象，其余四蕴，则含盖一切的心理现象。见《清净道论》477-478页。 ↑
  11. 《破除疑障》是《中部》的注释书。 ↑
  12. 《中部．第3经》。 ↑
  13. 依据阿毗达磨，「相应」是指，心与心所——1. 同时生起；2. 同时灭去；3. 同一所缘；4.同一依处。 ↑
  14. 《清净道论》587页。 ↑
  15. 《相应部．第12相应．第70经》。 ↑
  16. 「自味」，指「本质、作用」。 ↑
  17. 「自相续」，指「自己的身、心相续体」、「自己的五蕴身心」。修行毗婆舍那时，观照自己的身心现象，以便获得「直接亲证的智慧」。了知自己身心的实相是无常、苦、无我之后，方能推论他人的身心现象也是如此。观察自身五蕴，即能证得道、果、涅槃的巴利文证，可见《中部古疏》(Ps-pṭ I 111)：「的确，即使仅遍知属于自相续的法，也能成就四谛业处的修行。因此〔佛陀〕说：「正是就此有想、有识的一寻之身，我教导世间、世间的因」等等 (Sasantati- pariyāpannadhammapariññā-mattenapi hi catusacca- kammaṭṭhānabhāvanā samijjhati. Tenevāha– “imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca paññapemī”ti-ādi)。《中部古疏》所引用的经文出自《赤马经》，见S I 61-62；A II 47-50。相当的《杂阿含经．1307经》记作：「佛告赤马：我今但以一寻之身，说于世界、世界集、世界灭、世界灭道迹。」(大正2，359页)此汉译经的梵文原典残卷尚存：“asminn eva rohitāśva vyāmamātre kalevare lokaṃ prajñapayāmi lokasamudayaṃ ca”。再者，《大毘婆沙论》也记载《说一切有部》的妙音尊者亦主张修观时仅需观照自身：「若堕自相续五蕴，若堕他相续五蕴，若有情数及无情数诸蕴，如是一切，皆是苦是苦谛。修观行者起现观时，唯观堕自相续五蕴为苦，不观待他相续五蕴，及无情数诸蕴为苦。所以者何？逼切行相是苦；现观堕他相续及无情数蕴，于自相续非逼切故。」（大正27, 397b）对于妙音尊者的主张，我国的印顺法师评论说：「泛说四谛，是通于有情的──自身及他身，无情的；而修起现观来，就限于有情自身。这比起毘婆沙师的泛观有情无情，自身他身，要鞭辟近里得多了。」(印顺，《说一切有部为主的论书与论师之研究》，页290。) ↑
  18. 「自相」，是名、色法各自独特而不与他共的特质。以风界的自相而言，其相是支持，作用是移动。「共相」，则是一切名、色法共通的特质，也就是，「无常、苦、无我」。《长部古疏》(Sv-pṭ I 148)：「再者，真实法的相有两种：自相、共相。此中，觉知自相，是现量智(paccakkhañāṇa)；觉知共相，是推论智(anumānañāṇa)。」 ↑
  19. 此句在注解《清净道论》(Vism 609)的这一句话：「在可触知的〔法〕之中，应该先于对他而言是明显而易于把握的法，开始触知。」(Yepi ca sammasanupagā, tesu ye yassa pākaṭā honti sukhena pariggahaṃ gacchanti, tesu tena sammasanaṃ ārabhitabbaṃ)。 ↑
  20. 如臀部或双脚与地板、坐垫接触的触点，或者手掌与大腿接触的触点等等。 ↑
  21. 「触色」，包含地界、火界、风界。 ↑
  22. 巴利注书，常从「相」(特相)、「味」(作用或成就)、「现起」(显现，即呈现在禅修者心中的体验)、「足处」(近因)四个面向，描述「名、色」诸法。关于四界的说明，可参考Vism 351-352, 443-444，及《精解》232-233页。 ↑
  23. 感官外境的巴利原文是“kāma”，一般译为「欲」。但「欲」分为两类，一是「欲事」，即感官所缘、外境；另一是「欲烦恼」，即欲望。 ↑
  24. 「盖」，即五盖：欲贪、瞋恚、惛沉懒惰、掉举后悔、疑。 ↑
  25. 向智尊者在英译本注19提到：「另一个」，也指同一身心相续现象里所包含的事件，例如：重复的腹部起伏运动。 ↑
  26. 「至顶观」，意思是「到达顶点的毗婆舍那」。BPS本多出saṅkhārupekkāya pī一词，将此「至顶观」限定在「行舍智」。但是缅本并未如此。事实上，不同的注释书，对「至顶观」有不同的说明，包含1. 行舍智、2. 随顺智、3. 种姓智。值得特别注意的是，《清净道论》(639页)说：「八个至顶的观及第九『谛随顺智』，是名『行道智见清净』」。(Aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā, navamañca saccānulomikañāṇanti ayaṃ paṭipadāñāṇadassanavisuddhi nāma.)。另外，《中部古疏》也说：「『行舍智』是『至顶观』。但是，有些人说，从『坏灭智』以后的观智是『至顶观』」(Ps-pṭ I 159: saṅkhārupekkhāñāṇaṃ sikhāppatta- vipassanā. Keci pana “bhaṅgañāṇato paṭṭhāya sikhāpattavipassanā”ti vadanti.)。循此而论，坏灭智乃至行舍智，亦得称为「至顶观」。2006年6月24日，班迪达禅师在新竹「佛陀世界」指导密集禅修时，译者曾就此问题请示禅师。禅师指出，「行舍智」被称为「至顶观」，乃因为它到达整个毗婆舍那的顶点。再者，「坏灭智」之所以称为「至顶观」，原因是从「坏灭智」起，禅修者开始观察到「能观心」也会灭去；在此之前，禅修者只观见「所缘」灭去，未能一并观见「能观心」的灭。因为「坏灭智」不仅观察到所缘的灭去，也观察到能观心的灭去，所以它达到观三相的顶点，也被称为「至顶观」。 ↑
  27. 如《清净道论》(Vism 587)：cittavisuddhi nāma saupacārā aṭṭhasamāpattiyo。又见《清净道论大疏钞》(Vism-mhṭ II 350): Upacārasamādhipi appanāsamādhi viya vipassanāya adhiṭṭhānabhāvato cittavisuddhiyevāti āha “sa-upacārā”ti ↑
  28. 《念处经》「身念处」提到十四种禅修方法：1. 出入息章、2. 威仪章、3. 明觉章、4. 厌逆作意章、5. 界分别章、6.-14. 九冢章。依据注释书，除了第1. 出入息章、第4. 厌逆作意章之外，余十二种皆是近行业处。 ↑
  29. 道、果也是一种「安止定」，即「出世间安止定」，又名为「出世间禅那」。此「出世间定」与作为「世间安止定」的色界禅那，同样有初禅乃至四禅的分别。两者的主要差异处在于，「出世间安止定」的所缘是「涅槃」，「世间安止定」的所缘是「概念法」。 ↑
  30. 悉达多长老(Siddhattha，13-14世纪)撰写《真髓辑录》(Sārasaṅgaha)时曾指出，对纯观乘者而言，得「剎那定」便圆满心清净。书中说：「所谓心清净，就止乘者而言，是八等至与近行定；就观乘者而言，只是近行定而已，若无近行定时，则是剎那定。」(Sārasaṅgaha 107(PTS): cittavisuddhi nāma samathayānikassa sa-upacārā aṭṭhasamāpattiyo, vipassanāyānikassa pana kevalam upacārasamādhi vā tasmim asati khaṇikasamādhi vā.) ↑
  31. 「现量智」，巴利文是“paccakkhañāṇa”，由“paccakkha”(现量的)与“ñāṇa”(智)组成。“paccakkha”由“paṭi”(对着)和“akkha”(眼)构成，意思是「在眼前的」、「现见的」。「现量智」是透过亲身体验而获知的智，与「比量智」——依推论而得的智，成为对比。 ↑
  32. 《清净道论》(439页)将「慧」分为三种：「闻所成慧」、「思所成慧」、「修所成慧」。 ↑
  33. 「无所缘」，指「色法」并不具有认知所缘的能力。 ↑
  34. 近代缅甸弘扬内观修行之第一人的雷迪长老(Ledi Sayādaw, 1846-1923)，在其《正见灯论》(1999: 90)曾就「如何修得见清净」，做出以下的评论：「《清净道论》的〈见清净品〉冗长且极详细地陈述完整地理解名色特质的过程。但是，在那里所说的，只是针对利智且已特别学习过阿毗达磨的人。它并不是针对初学的禅修者。这话是真实的。全知的佛陀在人间并未教导完整述说如善行、五蕴等等法的阿毗达磨藏。佛陀只在三十三天向天人教导阿毗达磨。在人间，全知的佛陀只宣说那些“适合众生，且能让众生藉由观察它们而证得出世间正见智的”名、色法。他并未完整地教导人们所有的名色法。在学习佛典文献时，应该了解阿毗达磨藏里的一切教学。但是，为证得『毗婆舍那智见正见』(vipassanāñāṇadassana- sammādiṭṭhi)(透过观智了知无常、苦、无我的正见)而观察名色法时，并不需要了知阿毗达磨藏所包含的一切法。禅修者应该在《中部》或《相应部》里所说的方法中，找出一种最适合自己的『经的方法』(suttanta-method)，并应尝试藉由那个方法来证得『名色分别智』(nāmarūpa-pariggahañāṇa)。为证得名色分别智，禅修者应该先寻求已得名色分别智且合格的业处阿阇黎之指导。否则的话，若他只是依自己的智力，依自己的喜好而观察，他可能会很久之后才能证得所要的目标，或者可能无法证得」。 ↑
  35. 此说法的教证，如《清净道论》(561-562页)：「或有人问：如何得知结生的名色是以识为缘的呢？〔答：〕依佛典(suttato)及理则(yuttito)。因为，在佛典中(Dhs § 1199)，多处以『随心转的诸法』等的方法，成立了『受等是以识为缘的』。再者，依理则：『依据当前现见的心生色，成立：未现见的色之缘也是识。』的确！心欣喜或不喜时，与彼符应的色生起而被现见。『依据现见的，而推论未现见的』：依此，藉由此现见的心生色，可以了知：『未现见的结生色，也以识为缘。』的确，在《发趣论》中有说，业等起的〔色〕，像心等起的〔色〕一样，以识为缘。」 ↑
  36. 「依现见所缘，推论(=比类)未现见所缘」的方式，尚有下列的文献可供参考。《无碍解道》描述「坏灭随观智」(bhaṅgānupassanāñāṇa)时，提到：「藉由比类所缘，而确定二者为一，且胜解寂灭，是为衰灭相之观。」(Paṭis I 58: Ārammaṇa-anvayena ubho ekavavatthanā; nirodhe adhimuttatā, vayalakkhaṇavipassanā.)针对此偈，《清净道论．说行道智见清净品》与《无碍解道注》解释：「『藉由比类所缘而确定二者为一』的意思是，比类、类推已亲见的所缘，确定两者〔即『现见的』与『未现见的』〕有相同的性质：『如同此〔现在所缘〕一样，过去的诸行已坏灭，未来的诸行亦将坏灭。』古师亦说：于当下已得清净见者，运用对彼的比类于过去、未来：『一切诸行皆会灭，犹如日出时的露水。』」(Vism 643 = Paṭis-a 241CSCD: Ārammaṇa-anvayena ubho ekavavatthanāti paccakkhato diṭṭhassa ārammaṇassa anvayena anugamanena yathā idaṃ, tathā atītepi saṅkhāragataṃ bhijjittha, anāgatepi bhijjissatīti evaṃ ubhinnaṃ ekasabhāveneva vavatthāpananti attho. Vuttampi cetaṃ porāṇehi– “Saṃvijjamānamhi visuddhadassano, tadanvayaṃ neti atītanāgate; sabbepi saṅkhāragatā palokino, ussāvabindū sūriyeva uggate”ti.) 《清净道论．说智见清净品》对十八大观的「衰灭随观」引用上述《无碍解道》的偈颂时，也解释说：「依现量及依比类，见诸行之坏灭后，于那称为坏灭的「灭」得胜解，因此断造作。」(Vism 694: paccakkhato ceva anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā, tāya āyūhanassa pahānaṃ hoti.) ↑
  37. 《无碍解道》第1册76页。 ↑
  38. 《五论注》251页。 ↑
  39. 此词出现于《清净道论》606, 613页，叶均译本作「方法观」。智髻长老(1991: 626)及向智尊者(Mahāsi 1985:12)译作“inductive insight”，「归纳式的洞察」。 ↑
  40. 《中部注》第4册61页。 ↑
  41. 「随足法观」(anupadadhammavipassanā)出现于《中部．111经》。此经描述舍利弗尊者修行「随足法观」，历时半月，证得阿罗汉。经中说明，舍利弗尊者进入色界初禅后，出定观照与色界初禅相应的心所之生、灭；色界二禅乃至无所有定，也是如此。然而，舍利弗尊者未能够以相同的方式观察「非想非非想处定」。由于非想非非想处定的心、心所极微细，只有佛陀能够以「随足法观」清楚地观照它们。关于「随足法观」，《中部注》(第4册59-60页)说：「随足法观：依于等至或禅支，依序观察法观。如此观察半月便证得阿罗汉。」《中部古疏》(第2册274页)进一步解释说：「毗婆舍那等藉由它而行走，故是『足』，也就是指『等至』。所以，随足的意思是『随等至』；或者，『足』是指可被观察的诸法，为毗婆舍那生起的场所之故。因此〔注书〕说：依于等至。依于禅支的意思，就是透过禅支。再者，在注书里，此中的『足』字有「次第」的意思，因此『随足』即『次第地』，故说『依序』。法观：对含摄于彼彼『等至心』里的诸法之观察。观察：以禅那为入口，如实地把握『等至』及彼彼诸法后了知：『这也是苦』等等。」 ↑
  42. 它们作为邪见、执取等的对象，而能染污毗婆舍那，所以称为「观染」(vipassanupakkilesa)。十种观染中，除了「欲求」本身是「能染」、「烦恼」，属于不善法之外，其余九种，仅是染污烦恼的所缘，是可能诱发烦恼的缘。参考《清净道论》633-637页。 ↑
  43. 《清净道论》阐释「生灭智」时，引用《无碍解道》的经文：「云何『随观现在诸法的变异而生的慧』是『随观生灭而生的智』？」(Paṭis I 54: Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānu- passane paññā udayabbayānupassane ñāṇaṃ?)针对此句，《无碍解道注》解释：「随观现在诸法的变异而生的慧：见相续现在的内五取蕴法之变异、坏灭而生起的慧」(Paṭis-a I 19 CSCD: Paccuppannānaṃ dhammānaṃ vipariṇāmānu- passane paññāti santativasena paccuppannānaṃ ajjhattaṃ pañcakkhandhadhammānaṃ vipariṇāmadassane bhaṅga- dassane paññā.)。《清净道论大疏钞》的注解也说：「应于相续现在或剎那现在之诸法，执持生灭之见，也就是说，非于过去、未来〔之法〕。故说现在诸法。」(Vism-mhṭ II 419CSCD: Santatipaccuppanne, khaṇapaccuppanne vā dhamme udayabbayadassanābhiniveso kātabbo, na atītānāgateti vuttaṃ “paccuppannānaṃ dhammānan”ti.)。马哈希尊者在《无我相经讲记》(1999: 133)亦指出，依据《中部．10经．念处经》的经文以及《中部．131经．一夜贤者经》的偈颂，内观修行者应观察当下实际发生的名色法。《念处经》的经文如，「行走时，了知我在行走」(gacchanto vā ‘gacchāmī’ti pajānāti)、「感受苦受时，了知我在感受苦受」(dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti)、「心有贪时，了知心有贪」(sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti)、「内有欲贪时，了知内有欲贪」(santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti)。所提的《一夜贤者经》的偈颂：「莫追忆过去，莫期待未来；过去的已灭，未来的未到。应于现在法，处处作观察；不坏不动者，智者应修习。」(“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ; yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ. “Paccuppannañca yo dhammaṃ, tattha tattha vipassati; asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.)相对应的《中阿含经》(大正第1册，页697a)将此偈名为「跋地罗帝偈」，记作「慎莫念过去，亦勿愿未来；过去事已灭，未来复未至。现在所有法，彼亦当为思；念无有坚强，慧者觉如是。」。《佛说尊上经》(大正第1册，页886b)译此偈为「贤善偈」，译文作：「过去当不忆，当来无求念；过去已尽灭，当来无所得。谓现在之法，彼彼当思惟；所念非牢固，智者能自觉。」另外，《瑜伽师地论》(大正第30册，页387c-388a)亦收录此偈：「于过去无恋，不悕求未来；现在诸法中，处处遍观察；智者所增长，无夺亦无动。」。 ↑
  44. 五种喜是：小喜、剎那喜、继起喜、踊跃喜、遍满喜。参见《清净道论》143-144页。 ↑
  45. 这段文论及「十九遍一切美心心所」里的六组(十二个)心所：1. 身轻安、2. 心轻安；3. 身轻快性、4. 心轻快性；5. 身柔软性、6. 心柔软性；7. 身适业性、8. 心适业性；9. 身练达性、10. 心练达性；11. 身正直性、12. 心正直性。参考《精解》73-74页。 ↑
  46. 依据向智尊者的解释，「无作业」是指观照心，善于接受、又高度警觉的特质。 ↑
  47. 「舍」共有十种，见《清净道论》160-162页。 ↑
  48. 《五论注》28页说：「瘦、胖、圆、方等，依形状而令知故是形状概念。」《精解》322页，提到另外六种概念：「相续概念」、「组合概念」、「时间概念」、「方向概念」、「空间概念」、「相概念」。「相续概念」指大地、山岳、树等，因它们是由四界的变化而得名。「组合概念」指屋子、马车、村落等，因为它们是由木、土、柱等材料组合而得名。「时间概念」指早晨、中午、月份。「方向概念」如东、西、南、已。「空间概念」如井、山洞。「相概念」指透过禅修产生在心里的影相。 ↑
  49. 依据上座部而言，发心行菩萨道者，在证得正等觉菩提之前，其「修所成慧」将停留在「行道智见清净」；以观智而言，菩萨只能证得「行舍智」。参考 《南传菩萨道 (上册)》140页。 ↑
  50. Vism 656. ↑
  51. 《无碍解道》第1册60页。亦见《清净道论》660-661页。 ↑
  52. 《清净道论》(661页)：「于后段放舍后宁静地看，是为等住。」《大疏钞》(第2册469页)解释: 「只要尚未跃入涅槃，智就相续转起，并对观照持中舍的态度。就此而说「宁静地看，是为等住」。 ↑
  53. 《增支部经》第4册46页。 ↑
  54. 马哈希尊者在《无我相经讲记》(英译本，182-186页)提到「行舍智」的六个特色：1. 远离怖畏和喜贪；2. 对可意、不可意所缘保持舍心；3. 不费力的观照；4. 持续久住；5. 愈来愈微细；6. 专注力完全不受干扰。 ↑
  55. 依据《清净道论》(671页)，广义的「至出起观」，含摄「行舍智」、「随顺智」及「种姓智」。前二者，以有为的诸行为所缘；「种姓智」则以无为的「涅槃」为所缘。因为「道」乃从所执着的事物——即外在的相——出起，也从内在的烦恼出起，所以「道」被称为「出起」。再者，行舍智等三种「观」，达至、趋向「道」，所以称为「至出起观」。 ↑
  56. Mil 326 (《弥兰陀王问经》326页)。 ↑
  57. 「随顺智」只持续一剎那心。此智随顺前面几个「观智」的作用，也随顺之后「道智」的作用，所以名为「随顺智」。马哈希尊者之所以说「随顺智」是「至出起观」的最后一个智，乃是就狭义的「至出起观」而言。。 ↑
  58. 「种姓智」只持续一剎那心，它虽也以「涅槃」为所缘，但并不像「道智」那样能够正断烦恼。它首次出现时，将凡夫种姓改变为圣者种姓，故称为「种姓智」；在趋向第二、三、四道心时，它称为「净化」。 ↑
  59. 「道智」虽仅一剎那心而已，却具有正断随眠烦恼的作用。道智共有四种：预流道智、一来道智、不还道智、阿罗汉道智，它们各自负责断除不同的烦恼。 ↑
  60. 「果智」，于利根人仅转起三个果心，于钝根人仅转起两个果心。 ↑
  61. 《清净道论》676页。 ↑
  62. 《清净道论》(676-677页)说，圣者的观智从「观道」(vipassanāvīthi)开始。《大疏钞》(Vism-mhṭ II 434, 487)说「观道」从「生灭随观」开始。另参考《解脱道论》：「彼坐禅人于此地住，于上作精进，为作斯陀含果证，作见生灭为初现观，如初所说现修行，如已见道，依诸根、力、菩提觉，如是分别谛。彼如是修行向灭，断麁欲、瞋恚及彼一处住烦恼，从彼道无间作证斯陀含果。」(大正32，458, a16-20)。 ↑
  63. 关于「果等至」的说明，详见《清净道论》699-702页。 ↑
  64. “pāḷigatimpi ananugantvā”的直译是「未依循巴利的趣向」。此处的「巴利」可能指「三藏」或「巴利语」，因此它的意思可能是「未依循三藏的写法」(只是略述之故)，或者「未依循古巴利语的方式」(故不流畅)。向智尊者对这句巴利文的翻译是：「未引出相关佛典的出处」(relevant canonical references have not been quoted)。 ↑
  65. *1 《清净道论》论及「心清净」时，虽未提到「观剎那定」；不过，依据其它巴利注、疏，「观剎那定」也属「心清净」。 ↑
  66. *2 得「缘摄受智」者，名为「小须陀洹」。若临终时未退失此智，下一世将不会堕入恶趣。 ↑
  67. *3《精解》只提到「触知智」乃至「随顺智」等十种观智。但巴利注释书中，「名色分别」、「缘摄受」也被视为观智；广义而言，包含「种姓智」的话，共有十三种观智。 ↑
  68. * 译者按：此乃通过缅甸政府举办的巴利文考试后，所获赠的一种(如同大学的)学位、头衔。 ↑
  69. 马哈希网站，可下载英译本：http://www.mahasi.org.mm/。 ↑
  70. 见Jordt (2001), pp. 139-143。 ↑
  71. Nissaya是采巴、缅对照的缅文翻译，几乎每个巴利文都有一个相对应的缅文翻译。 ↑
  72. 这里的日期，依据U Sīlānanda (1982)。但是，网络上流传的马哈希尊者传记，则作1961年2月至1966年2月。 ↑
  73. 有关此书的特色，可参看U Sīlānanda (1982), pp. 82-88。 ↑
  74. 见U Sīlānanda (1982), pp. 57-60。 ↑
  75. 1994年时，全缅甸共有332座教导马哈希禅修方法的禅修中心。据估计，仰光哈希禅修中心总部，从1947年开幕直至1994年止，参与禅修的人数总计约有1,085,082人次。见Jordt (2001), pp. 105-106。 ↑

毗婆舍那也是禅那

毗婆舍那也是禅那

—巴利注释文献里的“观相(禅那)”—

Is vipassanā also jhāna?

—the lakkhaṇūpanijjhāna(-jhāna) in Pāli commentarial literature—

温宗堃

澳洲昆士兰大学．历史哲学宗教古典文献学院．博士候选人

摘要

当代缅甸禅师在诠释“禅那”时，曾有将之区分为“奢摩他禅那”、“毗婆舍那禅那”二种禅那的诠解。其中，对于“毗婆舍那禅那”一词，有学者曾提出评论，指出此语词未见于巴利经、论及注释文献。就此，本文即以“毗婆舍那是否也是禅那”为题，探讨于巴利注释文献里，“观相(禅那)”的理论依据及其禅支的相关论题。依据巴利注释书，“禅那”具有“燃烧义”及“观照义”，在此意义下，不仅属于色界、无色界的八等至可称为禅那，毗婆舍那乃至出世间的道、果，亦涵盖于禅那的范畴中。“毗婆舍那禅那”一词，即使未出现在巴利经、论及注释文献中，然就其内涵而言，实乃与上座部注释书所称的“观相(禅那)”相合，也能找到其于圣典文献的典据。

 

关键词：禅那、毗婆舍那、观相(禅那)、巴利注释书。

 

1. 前言

在一本探讨佛教“念处”(satipaṭṭhāna)的书中，Anālayo法师(2003: 65)提到：当代缅甸禅师，如马哈希尊者(Mahāsi, 1904-1982)及班迪达尊者(Paṇḍita, 1921-)有时会以vipassanā-jhāna一词来说明念处修行里较进阶的阶段。但Anālayo认为，vipassanā-jhāna一词，是巴利经、论乃至注释文献里未曾出现的名称。寻查Anālayo所引用的马哈希与班迪达的著作，其中vipassanā-jhāna一词显然被当作“持业释”复合词(kammadhāraya-samāsa)来理解，换句话说，vipassanā即是jhāna。然而，汉译为“禅那”或“静虑”的jhāna，在一般的认知里[2]，通常指透过“奢摩他修行”(samatha-bhāvanā)而获得的色界四禅那乃至无色界禅那，与常被汉译为“观”或“毗婆舍那”的vipassanā，似乎无直接的关系。因此，复合二词成为vipassanā-jhāna，作为持业释、视二词为等同义(“毗婆舍那禅那”或“毗婆舍那的禅那”)的用法，不免让人感到困惑；加上Anālayo对此一措词的评论，指称其为：“未见于经、阿毗达摩及注释书里的措词”(an expression not found in the discourses, the Abhidhamma, or the commentaries)，则更易使人对vipassanā-jhāna一词的用法之正当性产生质疑。

虽然诚如Anālayo所说，vipassanā-jhāna一词似未见于经、论及注释文献，然而值得注意的是，在巴利注释文献里，其实是存在着与此措词意义相当的用语：lakkhaṇūpanijjhāna，亦即“观相(禅那)”[3]。就笔者所知，学术界虽有不少以初期佛教或巴利佛教的“禅那”为主题的文章，然而这些著述绝大多数是探讨属于奢摩他修行的色界禅那[4]，罕有论及另一类与毗婆舍那修行相关的“禅那”，即“观相(禅那)”的文章。[5]因此，本文即尝试迻译并爬梳与此论题相关的巴利注释文献，除了向华语世界介绍巴利注释文献里lakkhaṇūpanijjhāna的意涵，并厘清巴利上座部佛教关于jhāna(古译作禅那或静虑)与其动词型jhāyati的用法之外，本文的目的也在于显示，在巴利佛教的禅修理论里，“禅那”不仅指色界、无色界禅那，广义而言，“毗婆舍那”亦可在“禅那”的范畴之中。

 

2. “观相(禅那)”与“观所缘(禅那)”

巴利律的注书《善见注》在解释“第一禅那”(pathama jhāna)时，提到禅那有两类：“观所缘”及“观相”。

它使敌对法烧燃(jhāpeti)，故是“禅那”；又，禅修者藉由它而禅修(jhāyanti)，故它是禅那。意思是：“燃烧(ḍahanti)敌对法”或“思维(cintenti)行境(gocaraṃ)”，故是“禅那”。或者，它自己观照(upanijjhāyati)彼〔行境〕，故为禅那，因此说禅那以“观照”为相。禅那有两种：“观照所缘”(ārammaṇūpanijjhāna)及“观照相”(lakkhaṇūpa- nijjhāna)。此中，以“观照所缘”说八等至与近行。何以故？观照“遍处”等所缘之故。以“观照相”说“毗婆舍那”、“道”及“果”。何以故？观照“相”之故。此中，“毗婆舍那”观照(upanijjhāyati)无常相、苦相、无我相；毗婆舍那的观照工作藉由“道”而完成，故说“道”也是“观照相”。再者，“果”观照“灭”的真实相(tatha-lakkhaṇa)，故也被说为“观照相”。[6]

针对此段文，《善见注》的疏钞——《实义灯疏》(Sāratthadīpanī)，提供了一些有助于解读的批注：

使敌对法烧燃：燃烧(ḍahati)盖等敌对法，意思是藉由“镇伏断”而断除。行境：遍等所缘。彼：彼行境。观照：见(passati)。[7]

从《善见注》及其疏钞《实义灯疏》的这两段批注文，我们得知下列几项讯息：

一、禅那有“禅思”及“燃烧”之义。

注释家认为“禅那”(jhāna)一语源自巴利语jhāyati，而此字词乃源自“禅思”(jhāyati)或“使燃烧”(jhāpeti)的动词字根，即√jhe。不过，《巴英辞典》(PED 286 )认为：“禅那”，在梵文里相当于源自字根√dhī[8] (直说法现在式为dhyāyati；意思是to perceive, think, reflect)而作成的名词dhyāna。循此可知，禅那(jhāna)的巴利字根，应只是意指“觉知”、“想”、“思维”、“禅思”的√jhe，而与同形异义的“燃烧”(字根√jhe，直说法现在式jhāyati，使役态jhāpeti)无关(与此相当的的梵语字根是√kṣā, kṣāyati)。注释家所解释的“燃烧义”虽是一种“通俗语源解释”(popular etymology)。然而，如巴利语学者Norman(1997: 158-161)所说，印度注释家的语源解释，并非如西方的语源学意在为一个语源问题寻找一个唯一的答案，而是有着宗教、教化的目的。

对于“禅那”的燃烧义，《实义灯疏》的解释是，透过“镇伏断”燃烧盖(nivaraṇa)等敌对法。于此，“镇伏断”的用语，似乎意指“燃烧义”的解释只是针对奢摩他修行的“禅那”而作。因为，就“断”的功能而言，镇伏断是针对奢摩他修行而说的。同样地，《佛种姓注》，似乎也有类似的指称：“此中，观照无常等相，故内观智被说为观相(禅那)。但是，初禅等，因观照所缘或因燃烧敌对法，故被称为禅那。”[9]然而，《小义释注》则提供不同的观点：“禅那：藉由燃烧敌对法，及观照所缘或相，而心远离。此中，八等至因燃烧盖等敌对法，且因观照所缘，故说为禅那；毗婆舍那、道、果，因燃烧众生想等敌对法，且因观照相，故说为禅那。”[10]就此而言，“燃烧义”也适用在属于“观相(禅那)”的毗婆舍那、道及果。当然，相较于八等至藉由“镇伏断”而燃烧敌对法，“毗婆舍那”、“道”及“果”，则应分别藉由“彼分断”、“正断”及“止息断”来燃烧众生想等烦恼。[11]

二、禅那的特相是“紧密观照”、“反复观照”。

“禅那”的特相(lakkhaṇan)是upanijjhāyana。upanijjhāyana可译作“观照”，此词和jhāna乃源自同一个巴利字根√jhe (skt. √dhyā 或√dhī)，但多加两个接头词upa-，及nir-。接头词upa-有“朝向、紧近”之意，nir-则可有“强调”之意，因此upanijjhāyana可说有“紧密地观照、思维”的义涵。虽然在《实义灯疏》中，upanijjhāyana只被解释为“看”(passati)；但《相应部疏》则提供此语词的动词型之解释：“观照：趋近后以智眼看见，意思是随观”[12]，配合注书对“随观”的普遍性解释：“以种种方式，一再一再地观察”[13]，我们可以得知在巴利上座部的禅修理论中，名为“禅那”者乃具有“能够紧密观照”或“反复观察”的特质。

三、近行定、八等至、毗婆舍那、道、果皆可名为禅那。

基于“禅那”以“观照”为其特相的道理，注释家将“禅那”分为两种：“观相”(lakkhaṇūpanijjhāna)以及“观所缘”(ārammaṇūpanijjhāna)。其中，“观所缘”指的正是一般所谓的色界四禅、无色界四定以及欲界近行定，换言之，这也是指依奢摩他修行，如遍处(kasiṇa)等所证得的禅那。相对于此，“观相”则是指三种与“毗婆舍那”有关的“禅那”，即“毗婆舍那”本身，及依“毗婆舍那”而得证的“道智”、“果智”。“毗婆舍那”之所以称为“观相”，乃是因为它观照诸有为法的三共相：无常相、苦相、无我相。“道智”之所以名为“观相”，则是因为毗婆舍那藉由“道”而得以完成观照三相的工作。而“果智”得以名为“观相”，是因为它观照“灭谛”——即涅盘的真实相。

至此，我们已清楚地了解巴利注释家将“毗婆舍那”也称为“禅那”的原因。与此类似的说明也出现在其它的注释书之中[14]，值得一提的是，部分注书提供一些比《善见注》更为细致的解释。如《增支部注》提到“果”所观照的“灭”之真实相：“果观照涅盘之空、无相、无愿之相，故被称为观相。”[15]《增支部疏》则进一步说明“道”亦名为“观相”的意思：毗婆舍那藉由“道”断除愚痴而完成观相之工作，故“道”亦名为“观相(禅那)”，但并非说“道”的所缘是无常等三相。如同“果”以涅盘为所缘而观照涅盘的无为相一样，“道”也是如此。[16]再者，《无碍解道注》说到：“禅那有两种：观所缘及观相。毗婆舍那在观照诸行的自相、共相之意义下而为禅那，出世法在观照涅盘的真实相之意义下而为禅那。”[17]如此，《无碍解道注》的解释可谓补充说明了毗婆舍那不仅观照诸行的共相，也观照了诸行的自相。事实上，依照《清净道论》的道次第，在智慧开展的过程中，禅修者会先观察到诸行的自相，唯有观察自相之后，方能观照到诸行的共相。[18]

 

3. 《尼柯耶》中“禅那”的动词型之用法

如上所述，依照注释书，作为名词的“禅那”(jhāna)源自巴利字根√jhe，意思是“看”、“见”、“思维”、“禅思”，可指涉整个修行的过程及成就，包括奢摩他、毗婆舍那乃至圣道果。在巴利圣典里，Jhāna的动词型也经常出现，或为直说法现在式、或为现在分词、或为命令法，意指着广义的“禅思”、“禅修”，而非专指“色界、无色界禅那的修习”。以下举几个例子加以说明。

首先，在《尼柯耶》中，我们常看到佛陀为弟子说法之末，告诫弟子应到树下、空屋处“禅修”，不要放逸，以免将来后悔。经文如是记载：

诸比丘！凡为弟子寻求利益，具悲愍的老师基于怜愍而应为弟子所做之事，我皆为你们做了。诸比丘！那里有树下、空屋！诸比丘！应禅修，莫放逸！不要于后来追悔！这是我对你们的教诫！[19]【例1】

此段经文里的“应禅修”，巴利文为jhāyatha，是√jhe的命令式，第二人称，复数。针对此字，巴利注释书解释如下：

应禅修：应以观所缘〔禅那〕，观照三十八所缘；以观相〔禅那〕观照蕴、处等为无常、苦、无我。也就是说，增长奢摩他与毗婆舍那。[20]

在经典里，佛陀给的教诫是“应禅修，莫放逸”，注书解释其意思：应以“观所缘(禅那)”修习三十八种业处：八遍、 十随念、十不净、四无量、食厌想、四界差别、四无色定；或以“观相(禅那)”，观察五蕴、十二处、十八界的共相。亦即，要修习奢摩他与毗婆舍那。这样的解释将jhāyatha“应禅修”视为广义的禅修，而非限定在一般色界四禅那乃至无色界禅那。注书的这个解读符合经文的脉络，也获得汉译经典的支持。巴利经文里的“应禅修”(jhāyatha)，在相对应的《杂阿含经》里，译作“思维禅思”(T2, 282c)、“善思正念”(T2, 71c)或“精勤禅思”(T2, 313c)，于此，倘若梵文本与巴利本于此段文是相合的，那么即表示汉译者也是将与“jhāyatha”对应的梵文，理解作广泛的禅修之义，而非专指“修习色界或无色界禅那”。

在偈颂里，“禅那”的动词型态，也常以广义的禅修之义而出现。例如在《相应部．天相应》的一经(S 1:36)，有位天人在佛陀面前诵出以下的偈颂：

愚痴、无慧的人们，致力于放逸；

智者守护不放逸，如守最胜财富。

莫行放逸，莫与欲乐亲爱，

因为不放逸的禅修者(jhāyanto)方得最上乐。[21]【例2】

针对此偈颂里的“禅修者”(jhāyanto，√jhe的现在分词，单数主格)，注释书解释说：

　　禅修者：藉由观相及观所缘而禅修者。[22]

批注文接着说明“观相”与“观所缘”的意思，其说明与上引《一切善见》的内容大致相同。如此，Jhāyanto是指广义的禅修，包括奢摩他与毗婆舍那，约相对应的汉译经文而言，则可译作“禅思”。[23]更何况“最上乐”可能如注书所说，正是指“阿罗汉乐”，若将jhāyanto理解作“修习色界禅那”，便不符合初期佛教以慧方能解脱的教义。因此，于此处，将Jhāyanto做广义的禅修来理解，是最符合经义的。

另外，《相应部，魔罗品》的一经(S 4:25 )说到佛陀与魔王的三位女儿之对话。名为渴爱(Taṇhā)的魔王之女问佛陀说：

你是因为沉浸于忧伤因而于林中禅修？还是因为失去了财产？或是在希求财产？或是在村里犯了罪？为何你不与人作朋友？为何你不和人建立情谊？

对此，佛陀回答：

征服可爱、可悦色的军队后，我独自禅修(jhāyaṃ)，证悟至乐，即心之寂静与利益之获得。因此，我不与人作朋友，不和人建立情谊。[24]【例3】

《相应部疏》解释“我独自禅修(jhāyaṃ，√jhe的现在分词，单数主格)”时说：

我独自禅修：未与群众交际、未与烦恼来往，我独自、无伴，依“观相”而禅修。[25]

如此，《相应部疏》似乎认为经文所说的“禅修”只是指“观相(禅那)”(lakkhaṇūpanijjhāna)，也就是仅指内观、道、果。

《小部．自说经》提到，佛陀于菩提树下初证佛果，体验了七日的解脱乐，在思维缘起法之后，说了以下的偈颂：

当诸法向精勤禅修(jhāyato)的婆罗门显现时，

他的一切疑惑便消失，因为他见到诸法皆有因。[26]【例4】

针对此偈中的“禅修”(jhāyato，√jhe的现在分词，单数，所有格)一词，注释书批注如下：

禅修：以观所缘及观相而禅修。[27]

再者，《长老偈》第892偈，描述阿那律尊者辞亲出家禅修：

离开父母、姊妹、亲戚、兄弟，

断舍五欲索后，阿那律禅修(jhāyati)。[28]【例5】

注书解释这里的“禅修”(jhāyati，√jhe的直说法现在式，第三人称，单数)时说：

　　禅修：修习两种禅那而住：观所缘及观相。[29]

在巴利《尼柯耶》里还有众多类似的例子，但上述的例子应足以呈显巴利《尼柯耶》里源自√jhe的动词型态(jhāyati)，未必只是指色界、无色界的禅那，而是可以广泛地包括世间的止、观修行乃至出世间道、果智。

 

4. 观相(禅那)的圣典依据及其禅支

虽然“毗婆舍那禅那”(vipassanā-jhāna)或“观相(禅那)”(lakkhaṇūpanijjhāna)有其注释书的依据，然而，毗婆舍那、道、果也是禅那的说法，引生两个问题：此说法是否也有巴利三藏(经、律、论)的支持？再者，依巴利阿毗达摩的教义，“观相(禅那)”是否如“观所缘(禅那)”一样，也因不同等级而有不同的禅支？以下，即针对此二问题，尝试作进一步的论述。

《分别论．禅那分别》的“论分别”，依“色界善”、“无色界善”、“出世间善”、“色界果报”、“无色界果报”、“出世间果报”、“色界无色界唯作”来区别“禅那”的种类。[30]此处的分析支持注释书的说法：除了色界、无色界禅那之外，“道”、“果”，确实也是一种禅那。[31]在《分别论》的“出世间善”及“出世间果报”两段文中，它们被称为“出世间禅那”(lokuttaraṃ jhānaṃ)，并与色界禅那一样，可分为四个禅那(依经)或五个禅那(依论)，且拥有各自的禅支。

《分别论》对“出世间初禅”及“出世间的初禅果报”描述如下：

此中，什么是初禅？当比丘修习出离的，趋向〔轮回的〕减损的出世间禅那，为了断除邪见，为了达至初地，他进入离欲、离不善法、有寻、有伺、从离所生、有喜有乐、有苦行迟通达的初禅而住。此时，有触、受、想、思、心、寻、伺、喜、乐、心一境性…不动。这些是善法。已作、已修习彼出世间善禅那故，他进入离欲的、离不善法的…有苦行迟通达的、为空的初禅果报而住。此时有五禅支，即寻、伺、喜、乐、心一境性。这被称为初禅。其余与禅那相应的法〔也是如此〕[32]

这段文明白指出作为“出世间初禅”的“道”、与作为“出世间初禅果报”的“果”，皆拥有与色界初禅相同的五禅支，即寻、伺、喜、乐、心一境性。紧接于上引文之后的论文则继续指出：“道”、“果”尚可分为出世间二禅、三禅、四禅、五禅；它们分别具有“伺、喜、乐、心一境性”四禅支，“喜、乐、心一境性”三禅支，“乐、心一境性”二禅支，以及“舍、心一境性”二禅支。

虽然《分别论》对“禅那”的说明，提到色界定、无色界定，以及出世间“道”、“果”都属于禅那[33]，但它却未说到“毗婆舍那”也是“禅那”。因此，“毗婆舍那也是禅那”的论点，是否有圣典的文献根据或理论支持，便成为一个问题。对此，笔者以为，《尼柯耶》中“内观是一种定”以及“修行内观者拥有的定是正定”的说法，可以间接支持毗婆舍那也是“禅那”的说法。

《长部》33经，《合诵经》(Saṅgīti Sutta)说到四种“定的修习”：1.若多修习，能导向现法乐住(diṭṭhadhammasukhavihāra)；2.若多修习，能导向“智见之获得”(ñāṇadassanapaṭilābha)；3.若多修习，能导向“念与明觉”(satisampajañña)；4.若多习，能导向“漏尽”(āsavānaṃ khaya)。此中第三、四种皆指“毗婆舍那”的修习，而它们皆被说为是一种“定的修习”。经文如下描述此二类“定的修习”。

友！修习、多修什么定之修习，能导向念与明觉？友！受生时，比丘知之；受住时，比丘知之；受灭时，比丘知之。想生时，比丘知之；想住时，比丘知之；想灭时，比丘知之。寻生时，比丘知之；寻住时，比丘知之；寻灭时，比丘知之。友！修习、多修此定之修习，则能导向念与明觉[34]

友！修习、多修什么定之修习，能导向漏尽？友！比丘于五取蕴随观生灭而住：“此是色，此是色之生，此是色之灭。此是受…此是想…此是行…此是识，此是识之生，此是识之灭。友！修习、多修习此定之修习，则能导向漏尽。”[35]

在此，我们看到“观照『受、想、伺』之生、住、灭”以及“观照五蕴之生灭”被说成一种“定之修习”(samādhi-bhāvanā)。由于这二种修行方法皆属“毗婆舍那”的修法，因此我们可确定“毗婆舍那”在《尼柯耶》中已被说为是一种“定”。

另外，《中部》149经，《六处大经》(Mahāsaḷāyatanika Sutta)也指出，修内观者所拥有的定是正定。该经文说到，如实知见六根、六尘、六识、六触及三受的人——亦即修习“内观”的人——能够去除身、心的热恼。此类人所拥有的“见”即名为“正见”；其所拥有的“思、精进、念、定”，则分别名为“正思、正精进、正念、正定”。[36]依此经文，我们可肯定的是，如实知六根等(为无常、苦、无我)的内观者，具有“正定”。此“正定”显然并非一般常说的“色界四种禅那”，而是修习内观——如实知见五蕴之时所产生的“定”。《中部疏》的解释，也肯定此经的“正定”是修得“至出起观”的禅修者所具有的“定”。[37]

“定”在《中部》被解释为“心一境性”[38]，这“心一境性”的特质正是“禅那”最重要的要素。同时，“正定”在《尼柯耶》中也常(但非绝对)被用来指涉色界四禅。如此“禅那”、“定”与“毗婆舍那”三者显然有着共通的特质，也就是说，它们都是一种“心一境性”，具有“紧密专注所缘”的特质。如此，即使圣典未明言毗婆舍那也是一种禅那，我们或可认为“毗婆舍那是一种禅那”的说法，已隐含在《尼柯耶》里“毗婆舍那是一种定”的说法之中。

既然毗婆舍那也是一种禅那，那么“毗婆舍那”是否如“色界禅那”、“道”、“果”一般，可分为四个阶段或五个阶段，且各自含有不同的禅支呢？就笔者所知，巴利注书只说明毗婆舍那智的开展次第，对于毗婆舍那的禅支似乎未有明确的说明。如此，我们似乎只能从阿毗达摩的理论来加以推论。

因为“毗婆舍那”作用时，其定力被称为“剎那定”(khaṇika-samādhi)或“近行定”(upacārasamādhi，有时也被称为“近行禅那”upacārajhāna)，从阿毗达摩的理论来说，这两种定皆为“欲界善心”所摄，因此我们似乎可从阿毗达摩的欲界善心与其相应心所来讨论“毗婆舍那”的禅支问题。依据阿毗达摩[39]，所有的欲界善心，即欲界八大善心、八果报心及八大唯作心，无一能够缺少“寻”心所与“伺”心所。如此看来，为欲界善法所摄的毗婆舍那心，不可能缺乏“寻”、“伺”两个心所。理论上，若要进升到第二禅那，必须去除“寻”、“伺”两个心所。因为毗婆舍那心不能缺少“寻”、“伺”两个心所，所以它似乎就无法成就无寻、无伺的“二禅”。就此而言，从阿毗达摩的理论架构来说，“毗婆舍那禅那”至多具备初禅的五禅支。考虑到《清净道论》[40]的说法：欲界近行禅那虽然具备五禅支，但强度不及初禅的五禅支，所以严格说来，“毗婆舍那禅那”的五禅支，乃较色界初禅为弱，并不等同初禅的五禅支。缅甸马哈希尊者的巴利文著作《清净智论》引用《清净道论大疏钞》，而认为行舍智的定力接近，而仍不及初禅安止定的定力。[41]

5. 结论

总结上来对“观相(禅那)”的探讨成果如下：

(1). 巴利语“禅那”，源自于义涵为“觉知”“思维”“禅思”的字根√jhe。由于在巴利语中，“烧燃”与“觉知”同形，皆为jhāyati，因此巴利注释传统在说明“禅那”时，也列出“令烧燃”的意思。

(2).“禅那”的特相是“观照”，进一步说是“紧密地观照”、“一再地观照”。

(3). 欲界近行定、四色界禅那及四无色界定，以镇伏断“燃烧”五盖等敌对法，并“观照”地遍等三十八种所缘，因此近行定与八等至被称为“禅那”，名为“观所缘(禅那)”。

(4). 毗婆舍那以“彼分断”的方式“燃烧”众生想、常想、乐想、我想等邪见，同时它“观照”五蕴、十二处、十八界等身、心现象的自相、共相，因此毗婆舍那被称为“禅那”，属于“观相(禅那)”的一种。

(5). 由于“道”帮助毗婆舍那完成“观照”三共相的工作，因此道也如毗婆舍那一样得名为“观相(禅那)”。再者，“道”与“果”，皆“观照”灭谛、即涅盘的真实相，因此，道、果得名为“观相(禅那)”。

(6). 巴利语“禅那”的动词型如jhāyatha、jhāyato等，经常出现在《尼柯耶》经文中，这些动词型，依经文脉络可知其指涉广义的禅修；依据注释书，则知其包含“观所缘(禅那)”及“观相(禅那)”，也就是可指奢摩他、毗婆舍那及出世间的道、果。

(7). 出世间的道、果被认为是一种“禅那”，这种说法可见于阿毗达摩。如《分别论》将道、果称为“出世间禅那”。

(8).在《尼柯耶》中，属于毗婆舍那修行的五蕴生灭之观照，被说为是一种定的修习。而“定”又是“心一境性”，是禅那的重要构成份子。如此，“毗婆舍那”与“禅那”显然都有“专注所缘”的特质，也因此，我们或可认为“毗婆舍那是一种禅那”的说法已隐含在《尼柯耶》之中。

(8). 毗婆舍那心是欲界心，由于欲界八大善心、八大善果报心及八大唯作心，无一能缺乏“寻”、“伺”心所，因此，毗婆舍那显然不会有阿毗达摩意义下的二禅(无寻、无伺)。因毗婆舍那作用时，其定力等同欲界近行定，所以毗婆舍那应也拥有寻、伺等五禅支，只是其力较初禅五禅支为弱。

以上述的讨论为基础，再来考虑最初引发本文写作动机的问题：“毗婆舍那禅那一词的正当性”，我们可以确定的是：尽管“毗婆舍那禅那”一词并未出现在巴利三藏乃至注释文献，但是，“毗婆舍那亦是禅那”的说法，早已出现在早期的巴利注释文献，含摄在“观相(禅那)”的概念之中。同时，“毗婆舍那禅那”所传达的意涵——毗婆舍那本身即具有紧密专注所缘的特质——也有《尼柯耶》经典的依据。

略语

Bv-a Madhuratthavilāsinī 《佛种姓注》
CMA Comprehensive Manual of Abhidhamma 《摄阿毗达摩义论英译》
D Dīghanikāya 《长部》
Dhs Dhammasaṅgaṇi 《法集论》
M Majjhimanikāya 《中部》
MLDB The Middle Length Discourse of the Buddha 《中部英译》
Mp Manorathapūraṇī 《满足希求》=

《增支部注》
Mp-ṭ Manorathapūraṇī-ṭīkā 《满足希求疏》=《增支部疏》
Niddl-a Cūḷāniddesa-aṭṭhakathā 《小义注》
Pal. Pali 巴利语
PED Pali English Dictionary 《巴英辞典》
Paṭis Paṭisambhidāmagga 《无碍解道》
Paṭis-a Paṭisambhidāmagga-aṭṭhakathā 《无碍解道注》
Ps Papañcasūdanī 《破除迷障》=

《中部注》
S Saṃyuttanikāya 《相应部》
Skt. Sanskrit 梵语
Sn-a Suttanipāta-aṭṭhakathā 《经集注》
Sp Samantapāsādikā 《一切善见》=

《巴利律注》
Sp-ṭ Sāratthadīpanī 《实义灯》 =

《一切善见疏》
Spk Sāratthapakāsinī 《显扬实义》=《相应部注》
Spk-pt Sāratthapakāsinī-purāṇaṭīkā 《显扬实义古疏》=《相应部古疏》
T Taisho 大正藏
Th Theragāthā 《长老偈》
Th-a Theragāthā-aṭṭhakathā 《长老偈注》
Ud Udāna 《自说经》
Ud-a Udāna-aṭṭhakathā 《自说经注》
Vibh Vibhaṅga 《分别论》
Vism Visuddhimagga 《清净道论》

参考书目

印顺法师 (1983)，〈杂阿含经部类之整编〉，《杂阿含经论会编》(上)，台北：正闻。

温宗堃 (2005)，〈巴利注释文献里的干观者〉，《正观》第33期，5-90页。

——(2003)，〈纯观乘者所依的定：剎那定与如电三昧〉，收于《宗教与心灵改革研讨会论文集(2003年)》，高雄：道德院，页367-405。

Anālayo (2004) Satipaṭṭhāna: The Direct Path to Realization.

Cousins, L. S., (1973) “Buddhist Jhāna: Its Nature and Attainment According to Pāli Sources.” Religion 3: 115-131.

Gunaratana Thera, (1985) The Path of Serenity and Insight: An Explanation of Buddhist Jhāna. Delhi: Motilal Banarsidass.

Kuan, Tse-Fu, (2005) ” Clarification on Feelings in Buddhist Dhyāna/Jhāna Meditation”, Journal of Indian Philosophy 33: 285-319.

Mahasi Sayadaw, (2000a) Sallekha Sutta: A Discourse on the Refinement of Character, tr. by U Aye Maung, 2nd ed. Yangon: Buddhasāsanānuggaha Organization.

–, (2000b) A Discourseo on Hemavatasutta, tr. by U On Pe, 2nd ed. Yangon: Buddhasāsanānuggaha Organization.

Norman, K.R., (1997) A Philological Approach to Buddhism. London: School of Oriental and African Studies.

Pandita Sayadaw, (1993) In This Very Life, tr. By U Aggacitta, Kandy: Buddhist Publication Society.

–, (1995) On the Path to Freedom, Selangor: Buddhist Wisdom Centre.

Satuart-Fox, Martin, (1989) “Jhāna and Buddhist Scholasticism”, JIABS 12-2: 79-110.

Vajirañāṇa, Paravahera Mahāthera, (1987) Buddhist Meditation in Theory and Practice : A General Exposition According to the Pāli Canon of the Theravāda School. 3rd ed. (a revised version of his Phd thesis submitted to Cambridge University in 1936) Kuala Lumpur: Buddhist Missionary Society.

Whitney, W.D (2000), The Roots, Verb-forms and Primary Derivatives of the Sanskrit Language, Delhi: Motilal Banarsidass Publishers.

  1. ↑
  2. 如 Pali English Dictionary, p. 286对Jhāna的说明，便只涉及奢摩他修行的禅那。 ↑
  3. 如下巴利注书引文所示，「观相”虽确为一种「禅那”，但巴利注释书提此时，未将「观相”与「禅那”合为一复合词，而只是说：「有两种禅那，『观相』与『观所缘』”。因此，查讯「第六次结集光盘”(CSCD)时，吾人只能找到lakkhaṇūpanijjhāna，而找不到lakkhaṇūpanijjhāna-jhāna。为了凸显「观相”(或译为「相之观照”)也是一种「禅那”，笔者在正文中，以「观相(禅那)”一词表示lakkhaṇūpanijjhāna。 ↑
  4. 如 Cousins (1973) ; Gunaratana Thera (1985); Satuart-Fox (1989); Kuan (2005)。 ↑
  5. 如Vajirañāṇa (1987), pp. 23-25。 ↑
  6. Sp I 145-46: Paccanīkadhamme jhāpetīti jhānaṃ, iminā yogino jhāyantītipi jhānaṃ, paccanīkadhamme ḍahanti gocaraṃ vā cintentīti attho. Sayaṃ vā taṃ jhāyati upanijjhāyatīti jhānaṃ, teneva upanijjhāyana- lakkhaṇanti vuccati. Tadetaṃ ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānanti duvidhaṃ hoti. Tattha ārammaṇūpanijjhānanti saha upacārena aṭṭha samāpattiyo vuccanti. Kasmā? Kasiṇādi-ārammaṇūpanijjhāyanato. Lakkhaṇūpanijjhānanti vipassanāmaggaphalāni vuccati. Kasmā? Lakkhaṇūpanijjhāyanato. Ettha hi vipassanā aniccalakkhaṇādīni upanijjhāyati, vipassanāya upanijjhāyanakiccaṃ pana maggena sijjhatīti maggo lakkhaṇūpanijjhānanti vuccati. Phalaṃ pana nirodhassa tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānanti vuccati.　　对应的《善见律毗婆沙》(T24, p. 700c)译为「『初禅定者』：『初』者，第一禅；『〔禅〕定』者，善烧；亦言禅师所观法。何谓为『善烧』？答曰：极能烧覆盖，又言断烦恼。〔禅定者〕亦言『见』。何谓为见？答曰：观见法相。接取威仪八三昧法。何以故？迦师那阿揽摩那(汉言三十八禅定)相。观迦师那阿揽摩那故，名为禅定。此是见道、果。何以故？为观相故。何谓为观相？观无常故。以观故成道。以果观灭谛。是故名禅定为『观相』。”古译有语意不明朗之处，与现存巴利文本比较，似乎文有脱落。 ↑
  7. Sp-ṭ I 363: Paccanīkadhamme jhāpetīti nīvaraṇādipaccanīkadhamme dahati, vikkhambhanavasena pajahatīti attho. Gocaranti kasiṇādi-ālambanaṃ. Tanti taṃ gocaraṃ. Upanijjhāyatīti passati. Saha upacārenāti saddhiṃ upacārajjhānena. ↑
  8. PED以为dhyāyati源自√dhī，但依据Whitney (2000), p.85，dhyāyati实源自√dhyā。 ↑
  9. Bv-a 63: Tattha aniccādilakkhaṇaṃ upanijjhāyatīti vipassanāñāṇaṃ “lakkhaṇūpanijjhānan”ti vuccati. Paṭhamajjhānādikaṃ pana ārammaṇūpanijjhānato paccanīkajhāpanato vā jhānanti vuccati. ↑
  10. Sn-a I 111: Jhānanti paccanīkajhāpanato ārammaṇalakkhaṇūpanijjhānato ca cittaviveko vuccati. Tattha aṭṭhasamāpattiyo nīvaraṇādipaccanīkajhāpanato kasiṇādi-ārammaṇūpanijjhānanato ca jhānanti vuccati. Vipassanāmaggaphalāni sattasaññādipaccanīkajhāpanato lakkhaṇūpanijjhānato ca “jhānan”ti vuccati. ↑
  11. Mp I 36: Tattha vipassanāya kilesā tadaṅgavasena pahīyantīti vipassanā tadaṅgappahānanti veditabbā. Samāpatti pana kilese vikkhambhetīti sā vikkhambhanappahānanti veditabbā. Maggo samucchindanto uppajjati, phalaṃ paṭippassambhayamānaṃ, nibbānaṃ sabbakilesehi nissaṭanti imāni tīṇi samuccheda-paṭipassaddhi-nissaraṇa-ppahānānīti vuccati. (此中，毗婆舍那以彼分的方式断除烦恼故，应知毗婆舍那是彼分断。等至镇伏烦恼故，应知彼是镇伏断。道正断〔烦恼〕而生起；果是〔烦恼的〕止息；涅盘离一切烦恼。此三者，说为「正断、止息、出离断”)。 ↑
  12. Spk I 109: Upanijjhāyatīti upecca ñāṇacakkhunā pekkhati, anupassatīti attho. ↑
  13. Vism 642: Ettha a anupassatīti anu anu passati, anekehi ākārehi punappunaṃ passatīti attho. ↑
  14. 如Paṭis-a 170 , Nidd1-a 112：Jhānanti duvidhaṃ jhānaṃ ārammaṇūpanijjhānañca lakkhaṇūpanijjhānañca.Tattha aṭṭha samāpattiyo pathavīkasiṇādi-ārammaṇaṃ upanijjhāyantīti “ārammaṇūpanijjhānan”ti saṅkhyaṃ gatā. Vipassanāmaggaphalāni pana lakkhaṇūpanijjhānaṃ. Tattha vipassanā aniccādilakkhaṇassa upanijjhānato lakkhaṇūpanijjhānaṃ, vipassanāya katakiccassa maggena ijjhanato maggo lakkhaṇūpanijjhānaṃ, phalaṃ pana nirodha saccaṃ tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānaṃ. (禅那：两种禅那，观所缘及观相。此中，八等至观照地遍等所缘，故得名『观照所缘』。毗婆舍那、道、果名为『观照相』，此中，毗婆舍那所作的工作藉由『道』而完成，故『道』是『观照相』；『果』观照灭谛的真实相，故亦是『观照相』)。 ↑
  15. Mp I 381: phalaṃ suññata-animitta-appaṇihita-lakkhaṇassa nibbānasseva upanijjhānato lakkhaṇūpanijjhānanti vuccati. ↑
  16. Mp-ṭ I 234: Apica vipassanāya lakkhaṇūpanijjhānaṃ maggena uppannena sijjhati itarathā parivattanato, tasmā maggo lakkhaṇūpanijjhānaṃ, na aniccādilakkhaṇānaṃ ārammaṇakaraṇato. Yathā phalaṃ nibbānassa asaṅkhatalakkhaṇaṃ ārammaṇakaraṇavasena upanijjhāyati, evaṃ maggopi. (再者，因为毗婆舍那的观相工作藉由道而完成，否则，〔毗婆舍那〕会变异，故道是观相〔禅那〕，非因〔道〕以无常等相作为所缘之故。如同果以涅盘作为所缘而观照涅盘的无为相一样，道也是如此。) ↑
  17. Paṭis-a 258: Jhānaṃ nāma duvidhaṃ ārammaṇūpanijjhānañca lakkhaṇūpanijjhānañca, vipassanā saṅkhārānaṃ sabhāva-sāmañña-lakkhaṇūpanijjhānaṭṭhena jhānaṃ, lokuttaraṃ nibbāne tathalakkhaṇūpanijjhānaṭṭhena jhānaṃ. ↑
  18. 亦参见Pandita Sayadaw (1995) pp. 63-72。 ↑
  19. S IV 359: Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. ‘Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni, jhāyatha, bhikkhave, mā pamādattha, mā pacchāvippaṭisārino ahuvattha’-ayaṃ kho amhākaṃ anusāsanī”ti. ↑
  20. Ps I 199, Mp III 33, Spk III 148: Jhāyathāti ārammaṇūpanijjhānena aṭṭhatiṃsārammaṇāni, lakkhaṇūpanijjhānena ca aniccādito khandhāyatanādīni upanijjhāyatha, samathañca vipassanañca vaḍḍhethāti vuttaṃ hoti. ↑
  21. S I 25: Pamādam-anuyuñjanti, bālā dummedhino janā; appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati. Mā pamādamanuyuñjetha, mā kāmarati santhavaṃ; appamatto hi jhāyanto, pappoti paramaṃ sukhan’ti。现在分词在此作名词使用。 ↑
  22. Spk I 64: Jhāyantoti lakkhaṇūpanijjhānena ca ārammaṇūpanijjhānena ca jhāyanto. ↑
  23. T2, p. 354b. ↑
  24. S I 126: Sokāvatiṇṇo nu vanamhi jhāyasi, vittaṃ nu jīno uda patthayāno; āguṃ nu gāmasmimakāsi kiñci, kasmā janena na karosi sakkhiṃ; sakkhī na sampajjati kenaci teti. Atthassa pattiṃ hadayassa santiṃ, jetvāna senaṃ piyasātarūpaṃ; ekohaṃ jhāyaṃ sukhamanubodhiṃ, tasmā janena na karomi sakkhiṃ; sakkhī na sampajjati kenaci me”ti. ↑
  25. Spk-pṭ I 220: Eko ahaṃ jhāyantoti gaṇasaṅgaṇikāya kilesagaṇikāya ca abhāvato eko asahāyo ahaṃ lakkhaṇūpanijjhānena nijjhāyanto. ↑
  26. Ud 1: Yadā have pātubhavanti dhammā, Ātāpino jhāyato brāhmaṇassa. Athassa kaṅkhā vapayanti sabbā, yato pajānāti sahetudhamman”ti. ↑
  27. Ud-a 44: Jhāyatoti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena jhāyantassa. ↑
  28. Th 892: Pahāya mātāpitaro, bhaginī ñātibhātaro; pañca kāmaguṇe hitvā, anuruddhova jhāyati. ↑
  29. Th-a II 342: Jhāyatīti ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānañcāti, duvidhampi jhānaṃ anuyutto viharati. ↑
  30. Vibh 263-269. ↑
  31. 亦可参考Dhs 60-75。 ↑
  32. Vibh 267-268: Tattha kathaṃ pathamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā viviccea kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṃ hoti, cittassekaggatā hoti…pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi…pe…paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti- vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. ↑
  33. Vism 666-667. ↑
  34. D III 223: Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. ↑
  35. D III 223: Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. Iti vedanā…pe…iti saññā…iti saṅkhārā…iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. Ayaṃ āvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. ↑
  36. M III 288-289. ↑
  37. MLDB 1356, n. 1341。 ↑
  38. M I 301: Yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi. ↑
  39. 参考CMA pp. 112-113。 ↑
  40. Vism 126. ↑
  41. Appito viyā’ti etena appanāpattasamādhissa viya tassā’pi balavattaṃ dasseti,so hi (appanāsamādhisadiso khaṇikasamādhi) sikhāpattavipassanāya pākaṭo saṅkhārupekkāya pī’ti，参见温宗堃(2003)，页385。虽然马哈希尊者及班迪达尊者的英译著作(Mahasi Sayadaw 2000a, pp. 24-25; (2000b) pp. 68-72; Pandita Sayadaw, (1993), p. 203)曾将不同的毗婆舍那阶智与不同的禅那配对，即名色分别智、缘摄受智及触知智配初禅；生灭智的初始阶段配二禅；生灭智的成熟阶段配三禅；坏灭智及其后毘婆舍那阶智配四禅，然而，就笔者的理解，两位尊者所说的，似乎是就实际禅修经验上的类同度而言，而非阿毗达摩意义下的等同。 ↑

四念处如何是唯一之道

四念住如何是唯一之道
再探“ekāyana magga”之语意

温宗堃

 

提要

早期的西方巴利学者，将巴利经典中描述四念住的术语“ekāyana magga”译作「唯一之道」。如此的译语，引起部分学者的检讨，此巴利语词也被赋与不同的译语与理解。本文回顾学者关于此语词之语义的研究，并讨论「唯一之道」之译语在文献与理论上的可能依据。

关键词：四念住、四念处、念处经、ekāyana、一趣道

 

一、前言

巴利佛典中，有一段著名的定型经文，出现在几乎所有论述四念住的经典，描述着修习「四念住」（satipaṭṭhāna）的七大利益：

Ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthagamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.[1]

这段经文的意思可以做如下的翻译：

比丘们啊！这是为净化众生、超越哀愁与悲泣、灭除痛苦与忧伤、成就正理与作证涅槃的ekāyana magga，也就是，四念住。

另一种译法是：

比丘们啊！这道路（magga）是为净化众生、超越哀愁与悲泣、灭除痛苦与忧伤、成就正理与作证涅槃的ekāyana，也就是，四念住。

早期西文的翻译或学术著作，大多将“ekāyana”或“ekāyana magga”译为带有排他、独占意味的「唯一之道」，例如，理斯．戴维斯夫妇（Rhys Davids, T.W. and C.A.F.）在1910年出版的《长部》英译本译作“The one and only path”[2]；伍德沃（Woodward）在1930年出版的《相应部》英译本，和德国向智长老（Nyanaponika Thera）1962年出版的名著The Heart of Buddhist Meditation（佛教禅修心要），皆亦译作“the sole way”[3]；英国的智髻比丘（Ñāṇamoli Bhikkhu）在1956年出版的《清净道论》英译本[4]，和锡兰的苏摩长老（Soma Thera）在1941年所编译的The Way of Mindfulness（正念之道）皆译作“the only way”[5]。另外，霍纳女士（I.B. Horner）在1954年初出版的《中部》英译本则将该巴利词译作“this one way”。[6]

「唯一之道」这带有「唯一」、「独一」意涵的译词，在后来学者的重新检验下，被认为是不合适的译词，例如，鲁柏．葛汀（Rupert Gethin）认为早期译者「对其中含涉的困难置之不理，而以为我们可以直截了当地将ekāyana 译作类似唯一之道的语词。」[7]菩提比丘（Bhikkhu Bodhi）亦认为：「这种译语，从〔巴利〕经典和注释书都得不到什么支持。」[8]苏迦托比丘（Bhikkhu Sūjato）甚至认为这样的译词「告诉我们的是译者的成见，而不是该巴利语的意思。」[9]

如下文将见到的，后来的学者重新理解“ekāyana (magga)”，各自赋与这语词不同的意涵与翻译。然而，這「唯一之道」的译語，不仅出现在西文的著作，在日文的巴利佛典译作之中也被使用，例如，石川净海[10]和佐々木教悟[11]皆译作「唯一趣向の道」，渡辺研二译作「ただ一つの道」[12]。学者们不同的观点显示，ekāyana magga一词的意涵，仍然容有进一步分析、探究的空间。本文一方面回顾过往学者对此语词的研究成果，另一方面，则希望呈现「唯一之道」之译语在佛典文献和理论上的可能根据。为达成后者的目标，本文将检视保留在古汉译的阿毗达摩与注释传统对此语词的诠释，并指出四念住修行在阿含经与尼柯耶教法体系中的独特地位。

 

二、近来学界对ekāyana magga语义的讨论

就笔者所见，最早对“ekāyana magga”提出不同于「唯一之道」之译词的佛典翻译研究者，是英国的智髻比丘（Ñāṇamoli Bhikkhu）。虽然在《清净道论》的英译本中，智髻比丘将“ekāyana magga”译为“the only way”，但是，他后来在《中部》英译本的草稿中，依据《中部．师子吼大经》（Mahāsīhanāda Sutta）的经文，提出另一个译词，即“a path that goes in one way only”。[13]《中部．师子吼大经》是巴利尼柯耶中，除了论及四念住的经文外，唯一出现“ekāyana magga”的地方。依据该经，佛陀能够依据人的行为而正确地判断出那人死后投生的去处，如地狱、畜生、饿鬼、人或天，或者断定那人将证得心解脱与慧解脱。佛陀举例说，这就如同某人走在通往某地点的“ekāyana magga”上（āgaccheyya….ekāyanena maggena… paṇidhāya），终究会到达该地点。[14]智髻比丘认为，在这个文脉中，“ekāyana magga”的意思不外乎是“a path that goes in one way only”，「仅走单一路线的道路」。

菩提比丘（Bhikkhu Bodhi）认同智髻比丘的意见，在修订智髻比丘的《中部》英译草稿时，为了令译文更流畅，改采“the direct way”（直接之道）的译语。关于「念住」被称为“ekāyana magga”的可能原因，菩提比丘说：「虽然这观点没有圣典和注释书的依据，但是也许可以说：念住被称为“ekāyana magga”，直接的道路，以便将它和经由『禅那』或『梵住』的禅修进路区别开来，后二者虽也能够导向涅槃，但不必然如此，它们也可能导向傍道。然而，念住必定导向最终的目标。」[15]菩提比丘在后来（2000年）出版的《相应部》英译本，改采“one-way path”（单一路线的道路）的译语。他在书中说：《中部．师子吼大经》的“ekāyana magga”清楚地意味着「一条直通目的地的道路」，因此该词意指「念住是直通净化众生等〔利益〕的道路；也许是拿正念之道和其他不总是直通目标的禅修类型作对比。」[16]

德国无著比丘（Bhikkhu Anālayo）[17]同样采用“the direct way”「直接之道」的译语。他注意到，巴利语的《三明经》（Tevijja Sutta）[18]和《法句经》（Dhammapada）[19]可能带有像「唯一之道」的「独占」意味，但是却未以“ekāyana”来表达。这事实表示巴利经典并未用ekāyana来表示「独占」的意味。所以，就他而言，经典用“ekāyana”来形容四念住，意在传达「直接」而非「独占」的意思，欲将人们的注意力引向八正道中最直接导致如实知见诸法的要素，也就是「正念」。[20]

菩提比丘和无著比丘的研究，皆参考了英国鲁柏．葛汀（Rupert Gethin）的著作。就笔者所见，葛汀是最早为厘清“ekāyana”的意思而广泛检视梵文、巴利文献的研究者。葛汀在其著作中，先指出巴利注释书针对“ekāyana”所提出的五种解释。为了方便读者，笔者在此依据巴利注释书，将这五种解释翻译如下：

（1）此中，“ekāyana”，即单一的道路。的确！道有许多的名称，如说：「道、途、街，径、街、路；船、渡桥，筏、艇、桥。」在这里，用“ayana”指说道路。因此，“ekāyano ayaṃ, bhikkhave, maggo”：在此应如是了知其意义为「比丘们！这道路是单一的道路，不是分为二的道路。

（2）或者，应独一而去，所以是“ekāyana”。「独一」：舍离群众而独处、远离。「应…而去」：应…而行。

（3）或者，经由此〔道路〕而往，所以是“ayana”，意思是〔经由此道路〕从轮回行往涅槃。单一者所有的道路即ekāyana，「单一者」指最胜者。一切众生之中最胜者是世尊，因此，说的是世尊。的确，其他人也借由此〔道路〕而去，虽然如此，这仍是世尊的道路，因为是他使之生起的缘故，如说：「婆罗门！世尊令未生的道路生起。」

（4）或者，它去，所以是“ayana”，意思是，它去、它生起。它在单一处去，所以是“ekāyana”，也就是说，不在其他处，而是仅出现在此〔佛陀〕法律中，如说：「须跋陀！在此法律里有圣八支道」。这是说法不同，但意思一样。

（5）再者，它去向一处，所以是“ekāyana”。也就是说，虽然在前阶段里，是多面的修行方法，但在后阶段里去向单一处，唯涅槃。如梵天主说：「见生之灭尽者，同情〔众生的〕利益，了知那“ekāyana”的道路——〔人们〕在过去借由此路渡过瀑流，〔未来〕将会〔借由此路〕渡过〔瀑流〕，〔现在〕也正〔借由此路〕渡过〔瀑流〕。」[21]

接着，葛汀引用Böhtlingk和Roth的研究指出，在奥义书和史书中，“ekāyana”有四种意涵：作为名词有三种意思：（1）「孤独的地方——只有一人去的地方」[22]；（2）「会合处、人们或事物合而为一的地方，或者聚集为一」[23]；（3）「去至太一，或者，产生该结果的修炼」[24]；作为形容词时，则举“ekāyano mārgaḥ”为例，意为（4）「宽仅容一人的小俓」[25]。葛汀提到：此中的第一和第二的意思，分别对应注释书五种解释中的第二和第五种解释的基本意思。葛汀接着探讨“ekāyana”在其他巴利文献中的意涵，他指出《中部．师子吼大经》的“ekāyana magga”，应理解作「导向某一特定处，且仅是该处的一条道路」[26]；而出现在《本生经》三处偈颂里的“ekāyana”，则应分别理解作（1）「一次攻击」（one charge）[27]、（2）「狭窄的或孤寂的」[28]、（3）「狭窄的」[29]。葛汀认为：综合梵、巴文献，“ekāyana”最常表示两个意思：（1）仅一人行的地方，意味着「孤寂的」或「狭窄的」；（2）「去向一处」；因此考虑到没有一个例子显示「唯一的」的意思是恰当的意涵，若在四念住脉络中采用这个意思，似乎相当乖张。葛汀总结说，四念住作为“ekāyana”，代表着「一路直通最终目标的道路」[30]，且这样的意味与《念住经》的结尾非常相称，因为那里说到念住修习会有两种成果：阿罗汉的尽智或者不还果。虽然葛汀不认同「唯一之道」的译语，但是他正确地指出四念住在三十七道品乃至整个佛教修行中独一无二的地位。这一点，笔者将在下文再叙述。

上述的学者大体上一致地将“ekāyana”理解成「直接的道路」、「直通最终目标的道路」。但这个诠释仍然未获得所有研究者的共识，例如，苏迦托比丘（Bhikkhu Sujāto）、珍．娜蒂尔（Jan Nattier）和关则富便都偏好“ekāyana”在梵语中的「汇集」（convergence）或「结合之中心」（center of unification）的语意，而各自提出他们对该语词的理解与诠释。

澳洲的苏迦托比丘[31]认为，“ekāyana”一词在梵文婆罗门教典籍中具有多种意涵，因此，没有理由认为该语词在巴利佛典的不同文脉中一定具有统一的意思，换句话说，《中部．念住经》的“ekāyana”未必和《中部．师子吼大经》的“ekāyana”同样具有「直接之道」的语意。他认为“ekāyana”在早期佛典中通常出现在与婆罗门教有关的脉络，而在婆罗门教典籍中，《广林奥义书》（Bṛhadāraṇyaka Upaniṣad）中的一段含有“ekāyana”的文段与此问题关系最为密切，其意思是「汇聚、集中」（convergence）。而其精神意涵主要是「心汇聚于三摩地」（convergence of the mind in samādhi）。他认为「集中」的这个意涵符合巴利注释书的第五个解释：「去向一（处）」（ekaṃ ayati），只不过这里的「一」应该代表着「一境」（ekaggatā）、「专一」（ekodibhāva），也就是「三摩地」（samādhi）。对他而言，这样的诠释正是汉译《增一阿含经》对「一入」（ekāyana）的说明[32]所要表达的，同时也显示四念住在「将心带往三摩地」一事上扮演着关键的角色。如此的诠释符合苏迦托比丘自身对念住的独特理解，即念住的主要目的在于引生禅那（jhāna）。[33]

珍．娜蒂尔（Jan Nattier）在其〈汉译阿含经的「一乘」：巴利旧问题的新解释〉（Nattier 2007）一文中，找出大正藏阿含部对应“ekāyana magga”的汉译语词，分析它们的语意与所处文脉，尝试从婆罗门教典籍中“ekāyana magga”本有的诸多意涵中，找出最适合作为描述四念住的“ekāyana magga”的语意。[34]她指出，“ekāyana magga”的对应汉译语包括「一乘道」、「一道」、「唯有一道」、「一入道」、「道一契」。此中，求那跋陀罗（Guṇabhadra）435至443年间译的《杂阿含经》中，「一乘道」[35]被用来描述「四如意足」（Sā 561）、「六念」（Sā 550）、「四念住」（Sā 1189, 535, 607）、「三种离炽然、清净、超出道」（即持戒、四种禅那、了知四谛）（Sā 563）；法贤在998年译的《人仙经》用「一乘正法」描述四念住、「八正道法」。僧伽婆提于397至398年间译的《中阿含经》用「一道」描述四念住和「圣正定有习有助」（可谓等同八正道）。综合这些资料，加上葛汀曾指出“ekāyana”在《义释》（Niddesa）被用来描述所有三十七道品，娜蒂尔认为：在汉译阿含部和巴利三藏中被称作“ekāyana”的实践，没有一个的内容是「单一的」，反而总是包括多个实践方法。她认为从这些文脉来看，赋与“ekāyana”这「唯一之道」的语意，不仅是如葛汀说的「乖张」更是「错误的」（simply wrong）。针对之前研究者所提出的「直接之道」的诠释，她认为这虽然「不是不可能」（not impossible），但可能仍有其他更贴切的诠释。

娜蒂尔认为，威廉氏梵英字典所提的两个“ekāyana”的字义更适合汉巴文献中“ekāyana”所处的文脉，即：《百道梵书》（Śatapathabrāhmaṇa）的「meeting-place」或「center of union」，以及《摩诃婆罗多》（Mahābhārata）和《唱赞奥义书》（Chāndogya Upaniṣad）的「absorption in one」或「unity」；这两个语意也符合“ekāyana”在吠陀文献中所具有的一般意义：「汇聚点」（point of confluence）、「合一点」（unification point）)。由于汉巴文献的“ekāyana”皆指涉被分为一组的多个修习方法，因此娜蒂尔总结说：「在这种的脉络下，“ekāyano maggo”的最佳翻译，也许是『统一的』或『整合的』道路，也就是多个实践所组成的道路。而“ekāyana”一词在某些经文中，也可意指『直接的、直达目标的』，这一事实也给这叠句一刻意的多义性：这几组的实践，不仅是统合的（即构成一整套应被采用的活动），它们也将带领行者直达目标。」[36]

最后一个想介绍的，是关则富的研究（Kuan, 2008）。他指出，虽然《杂阿含》中“ekāyana magga”（一乘道）被用于指「四神足」与「六念」，但依据《大毘婆沙论》，三十七道品中，只有四念住被称为“ekāyana magga”（一趣道）。[37]因此，他认为，很可能“ekāyana magga”原本仅用于「四念住」，后来才扩大范围，被用于「四神足」与「六念」。[38]关于“ekāyana”的语意，关则富亦采用奥义书中「汇聚点」（point of convergence）的意思，他指出：“ekāyana magga”在四念住的脉络，可能意味着「念住是一条各种实践成分汇聚一起的道路」，可以将它译作「综合的或全包的道路」，而如此的名称恰当地指出四念住的特征：基本的普遍性教导，可应用于各种的佛教实践。[39]

归结上述研究者对“ekāyana magga”一词的理解。就意涵而言，鲁柏．葛汀、菩提比丘和无著比丘皆采用「直接之道」的意思，认为它表示四念住是直通最终目标，即涅槃的一条道路。苏迦托比丘则采取「进入专一」的意涵，强调四念住的主要目的是在培养「禅那」。娜蒂尔的「整合的、统一的道路」或关则富的「综合的或全包的道路」，不约而同地认为四念住之所以为“ekāyana”，乃是因为它是一条多种实践要素共同汇聚于一处的道路。

从文法的角度而言，无论是采用「直接之道」译语的鲁柏．葛汀、菩提比丘、无著比丘，或者强调「进入专一」的苏迦托比丘，还是强调「汇聚点」的娜蒂尔与关则富，在他们建议的译语背后，皆是将“ekāyana”理解成依主释复合词，前语“eka”具备对格的意味，作为后语“ayana”的受词，相当于巴利注释书第五种诠释对“ekāyana”所作的一般（不具宗教实践意涵）的诠解，可以直译为「去向一处（的）」，作为形容词，修饰着“magga”，「道」。

 

三、保留在汉译中的注释传统对ekāyana magga的诠释

如上所示，学者们在探讨“ekāyana magga”的语意时，使用了婆罗门教的典籍、巴利尼柯耶、汉译阿含经的相关文献，也参考巴利语注释传统的相关解释。若说这些研究忽略了什么的话，可以说它们遗漏了保存在汉译中其他早期佛教部派对“ekāyana magga”的解释。

娜蒂尔与苏迦托比丘已注意到《别译杂阿含经》的译者支持「唯一之道」的理解，因为在《别译杂阿含经》中，我们看到下列的经文：

唯有一道，能净众生，使离苦恼，亦能除灭不善恶业，获正法利，所言法者，即四念处。[40]

该经的译者何以将“ekāyana magga”理解为「唯有一道」，我们大概不得而知。但是，我们确实可以从尚未被探讨的印度佛教文献中，找到其他支持「唯一之道」之译语的文段和理论依据。玄奘大师翻译许多印度论著，我们在他的译作中可以看到非巴利语系的印度论师针对“ekāyana magga”所作的解释。用CBETA搜寻「四念住」，可知道玄奘大师将“ekāyana magga”翻译为「一趣道」。而在玄奘译的《大毘婆沙论》中，便记载着有部论师对「一趣道」所做的十二种解释：四念住之所以称为一趣道，因为四念住这条道路1.「超越一界」；2.「超越一趣」；3.「超越一生」；4.「能通达一谛」；5.「趣一究竟」；6.「但有一道」；7.「无异趣」；8.「不退还」；9.「至不退解脱」；10.「至背五趣之一趣」；11.「能对治异道」；12.「能趣一解脱宫门」。[41]

这里，大多数的解释将「一」（eka）理解成「单一」，作为「趣」（ayana）的受词。「单一」有多种解释，如「一界」、「一趣」、「一生」、「一谛」、「一究竟」、「不退解脱」或「一解脱宫门」等；而「趣」（ayana）则解释为「超越」、「趣（向）」或「（达）至」的意思。特别吸引笔者注意的是，此中「但有一道」和「能对治异道」这两种解释，皆含有将「四念住」视为「唯一之道」的意味。两段的说明如下：

亦以但有一道故名一趣道，即[42]圣道。问：岂不有随信行道乃至不时解脱道，如是便有多道耶？答：一切皆是趣苦灭行，故说名一道，如趣苦灭行，如是趣有灭、世间灭、生死灭、流转灭、生老病死灭行说亦尔。[43]

复有说者：能对治异道，故名一趣道。谓诸外道或执不食为道，或执随日转为道，或执卧灰、饮风、服水、茹菜、噉菓、裸形、麁衣、卧不平等，各以为道。佛为对治彼异道，故说一趣道。此意义言：彼种种道皆非真道，但是恶邪妄道，是不善士所习近道，非诸善士所习近道。所以者何？真道唯一，谓四念住。[44]

第一段引文将「四念住」理解作趋向苦灭的圣道，所以是「但有一道」，即「只有一条道路」；第二段引文，指出「四念住」相对于外道的种种苦行邪道，是「唯一」的「真道」。这第二段的引文，令人联想到巴利注释书里“ekāyana”的第四种解释——视四念住为仅在佛陀的法律中出现，其他外教所没有的道路。无著比丘认为「唯一之道」的译语对应这第四种解释。[45]无论如何，这两段引文明确地显示早在《大毘婆沙论》成立之时或更早，古代印度论师中，便有人主张“ekāyana magga”应理解作「唯一之道」或与之类似的意涵。《大毘婆沙论》这样的理解，在印度佛典文献中并非孤例。另外一个明确将“ekāyana magga”理解为「唯一之道」的文段，可见玄奘大师所译的《瑜伽师地论．摄事分》：

应知除此四种念住，更无有余不同分道或所缘境。由此道此境，能尽诸漏，获得涅槃，由无第二清净道故，说纯有一能趣正道。[46]

依据印顺法师的研究[47]，这段论文，意在抉择《杂阿含经》的605、606、607经的经义。依照论文，“ekāyana”被理解为形容词，意思是「纯有一（eka）的，且能趣向的（ayana）」，用以修饰「道」（mārga）。论文以「无有第二清净道故」，清楚显示这「纯有一能趣正道」是「唯一之道」。之所以是「唯一之道」的缘故，是因为为了达到烦恼的尽除，必需修习四种「念住」的任一种，观察「身、受、心、法」四种所缘境的任一种。这段解释令人想起《中部．注释书》在解释《念住经》的「超越忧愁与悲泣」（sokapariddavānaṃ samatikkamāya）时所做的说明。[48]该处提到，山达迪大臣（Santati）在听闻偈颂后证得阿罗汉，帕特迦罗（Paṭācāra）在听闻另一首偈颂后证得预流果。针对此事，注释书评论说：

Yasmā pana kāya-vedanā-citta-dhammesu kañci dhammaṃ anāmasitvā bhāvanā nāma n’atthi, tesmā te pi iminā va maggena sokaparideve samaikkantā ti veditabbā.

因为若未观察身、受、心、法之中的任一法，则不名为「修行」，所以，应知：他们也是借由此道路而超越忧愁与悲泣。

这段解释说明：山达迪大臣等并非仅凭听闻偈颂便证得圣果，而是实际以四念住的修行方法，观察了身、受、心、法，借由念住之道而证得圣果，因为若不观察身、受、心、法的任一法，则便没有「修行」可言。《瑜伽师地论》和《中部注》不约而同的说明，理当可算是「唯一之道」一词之译语的理论基础。

「唯一之道」的译语，也可见于今日大多梵语、巴利语辞典对“ekāyana” 的说明。这表示「唯一之道」的译语，从文法上是站得住脚的。如娜蒂尔（Nattier, 2007, p.191）曾注意到的，《巴利精审辞典》[49]和「巴利圣典协会」的《巴英辞典》[50]，似乎都支持「唯一之道」是“ekāyana”的一个可能语意：前者列出“a single (= unique) road”；后者则举出“leading to the goal as the one ＆ only way (magga)”。可以再列为佐证的辞书是玛格丽特．孔的《巴利辞典》，列有名词“the only path”和形容词“being the only way”的解释。[51]另外，威廉氏的《梵英辞典》[52]也列出“the only way”作为“ekāyana”的语意之一。

如此，将“ekāyana magga”理解为「唯一之道」，事实上不仅有古代汉译的先例，从理论依据和梵、巴语法而言，也不是绝对不可能的事。就此而言，早期的西方学者将巴利佛典中描述四念住的“ekāyana magga”译为「唯一之道」，也许并非是那么「乖张」甚至「错误」的事。

 

四、四念住在初期佛典修行体系中的独特地位

如果巴利尼柯耶描述四念住的“ekāyana (magga)”意指「唯一之道」，那么，「四念住」相较于其他禅修方式，究竟有何独特之处，使它在众多修行方法中脱颖而出，而能够被称为「唯一之道」呢？

首先，四念住在尼柯耶中被呈显的方式，有不少点是独一无二的。除了独占“ekāyana”的标志之外，在四部尼柯耶中，被指定为「以自己为洲渚、以自己为归依处，不以他人为归依处，以法为洲渚，以法为归依处，不以他物为归依处」的佛教实践，就只有四念住而已。[53]所谓的「自依自洲、法洲法依」仅仅指涉四念住，这事实给人的一种强烈的印象是：四念住便是佛弟子的安身立命的归依处，是诸种佛法实践之中最根本且最具代表性的实践，修行者能够仅凭自身四念住的修习，不假外求而完成佛教的终极目标。葛汀的两段话，突显了四念住之所以在佛陀教诲中具有根本与不可或缺地位的原因：

只有在完整描述念住的经文中，才能找到比丘基本实践的具体内容，确实只有在这类经文中，才可能了解比丘应该如何开始沿着道路前进。换句话说，只有以四念住，我们才得到四部尼柯耶里佛教（禅修）实践或瑜伽（yoga）的基本概括教导。[54]

……如果七组〔即三十七道品〕中的一组可以视为确立佛道实践的基本指示的话，那会是四念住。[55]

此处另外值得注意的一点是，「自依自洲」的教导，大多接续在佛陀自称已经年老或不久亦将入灭的文段之后。[56]如关则富已指出的，这样的铺陈明白显示，经文的编辑者相信，佛陀晚年时特别谆谆嘱付佛弟子修行四念住。[57]这类将说法背景设定在佛陀晚年的四念住经典，「显示佛陀在他老年时特别强调四念住为其最后的教导。而这个被标志为“ekāyana”的教导，可能代表佛陀尝试概述或总结他整个关于如何实践以体证最终宗教目标的教学。」[58]

四念住在经典中另一个独一无二的特质是，四念住的教学被呈显为一种无有穷尽的教导。在《中部．师子吼大经》[59]，佛陀说，假使四位聪慧绝顶，记忆过人的弟子，日夜不停毫无间断地，询问他关于四念住的种种问题，纵使历经百年的问答对话，佛陀对四念住的说明与解答，仍然无有穷尽的一日。乍看之下，这样的经文似乎仅是一种夸饰的文学手法。但若考虑到四念住教法的特质，便能理解何以佛陀在这里单举四念住而非其他。这特质是之前的学者指出的，四念住是「基本的概括的禅修实践说明」。[60]因此，许多的禅修实践，只要符合四念住的架构，便能被含摄在四念住的修行当中。如向智尊者说：

佛陀的教法提供多种的心灵训练方法与禅修主题，适合种种不同的个人需求、性情与能力。但是，所有这些方法最终汇聚于被佛陀称为「唯一之道」(或独一之道；ekāyana magga)的「正念之道」。因此，这正念之道堪称「佛教禅修的心要」，甚至「整体佛法的心要」(dhamma-hadaya)。[61]

然而，在缅甸和此书若干页里对念住修习的强调，绝不是对其他方法或策略的反对或贬低。念住若不能包含它们全部，就不会是「唯一之道」。[62]

四念住的教导是一种基本概括的说明，它提示的是原则指导与一些修行方法的例子，依照其原则可以衍生出许多经文未明示的禅修技巧与方法。举例说明，研究当代内观传统，如马哈希（Mahāsi）、葛印卡（Goenka）等禅修传统，便可得知，一些内观禅修技巧：如「观察腹部上下」、「扫描全身」、「观察手的规律移动」，虽未在《念住经》中明示，但却符合《念住经》的禅修指导原则，亦可谓是《念住经》自身的教导。[63]再者，如葛汀所指出的：四念住并非与三十七道品的其他法数无关；事实上，四正勤、四如意足、五根、五力、七觉支、八正道，无非从四念住的实践而来，与四念住实践的进展过程有关。[64]如此，四念住的教法，不仅能衍生出种种禅修（尤其是观禅）技巧与方法，也能开展出其余三十七道品的教法。《师子吼大经》大概是因上述的理由而说四念住的教导能够无穷无尽。

在巴利佛典中，四念住尚享有其他独一无二的叙述。例如，唯独四念住被描述为比丘「自己的境界、祖传的领域」（gocaro sako pettiko visayo）；[65]唯独四念住被佛陀指定为想保护自己与他人的人们所应修习的禅修方法；[66]也唯独四念住具有如此的描述：「比丘们啊！那些你所怜悯的，那些认为你〔的话〕应被聆听注意的——无论是朋友、同事、亲人或家人，你应该劝诱、敦促、安顿他们于四念住的修行。」[67]上述这些独特的描述，虽然未能直接证明四念住是唯一之道，但确实突显了四念住独一无二而与众不同的特质。

那么，四念住究竟如何可说为是「唯一之道」？就上座部（Theravāda）传统而言，四念住在巴利佛典中能成为唯一之道的原因，无非是因为四念住的修习相当于「毗婆舍那禅修」（vipassanā-bhāvanā）。「毗婆舍那」或「内观」是佛教独有的禅修方法，也是证悟道、果、涅槃的唯一途径，如英国学者金氏（King）说：

我们必须记住：毗婆舍那使佛教有别于所有其他的（尤其是婆罗门教的）方法；毗婆舍那独自引领禅修者到达佛教彻底终极的解脱（涅槃）。毗婆舍那是（上座部）佛教世界观在方法上的具体化。……毗婆舍那于作证涅槃是绝对必要的，但是宁静住（禅那与无色等至）则不是。[68]

但是，因为毗婆舍那智（慧）是导向涅槃之洞见力的要素，也是最终解脱的必要条件。圣典中曾暗示单单毗婆舍那的训练便足以导致解脱。[69]

关于毗婆舍那是唯一的道路，向智长老（Nyanaponika Thera）曾说：

毗婆舍那是对三共相，即无常、苦、无我的直接且深入的体悟，它不是仅在理智上了解这些真理，形成概念知识而已，而是对它们有毫无疑惑且不可动摇的个人体验。这体验乃透过反覆地在禅修中面对支撑这些真理的事实而获得并达至成熟。……正是毗婆舍那的内在本质使人逐渐去除执着并远离贪爱，终至心的究竟解脱，远离一切使心沦为众苦之奴隶的所有肇因。[70]

在佛陀的教法中，修习奢摩他或禅那，只是到达目的的工具，无法凭借它们到达解脱的最高目标，这只有透过毗婆舍那才能达成。[71]

因为「毗婆舍那」是证悟涅槃的唯一途径，如果四念住等同毗婆舍那，那么四念住便可谓是唯一之道。事实上，巴利《念住经》所教的四念住正是一种以「毗婆舍那禅修」为主轴，并可兼容「奢摩他禅修」(samatha-bhāvanā)的禅修系统。这一点，是许多学者所公认的，例如：关则富：「正念的练习，尤其是念住，被修行者与学者们普遍认为是毗婆舍那禅修的核心。」[72]葛利非斯（Griffiths）：「我们必须视『毗婆舍那』与『慧』为相等的语词……在巴利圣典所述的培养智慧的最简单且最有效的方法大概便是念住的方法。」[73]彼特．哈维（Peter Harvey）亦曾说：「毗婆舍那修习的基本架构被称为四念住。」[74]喜戒禅师（Sīlānanda）亦说：「在本经〔即《念住经》〕中，强调的是毗婆舍那，而非奢摩他禅修，因为观察生法与灭法，只有在毗婆舍那禅修中才有可能。……在本经中，每个业处都导向毗婆舍那，虽然在早期阶段，它可能是奢摩他禅修。」[75]

如此，由于四念住代表毗婆舍那，而毗婆舍那可谓是证得道果涅槃的唯一途径，所以，就上座部佛教而言，四念住，无论是采纯修「毗婆舍那」或兼修「奢摩他」的方式[76]，理所当然可称为「唯一之道」。[77]

 

五、结论

上述对“ekāyana magga”的相关研究所做的回顾与介绍显示：就婆罗门教的典籍而言，在不同的文脉、文本里出现的“ekāyana”，并非皆具有相同的意涵，没有单一个意涵能够同时适用于所有的文脉。这个情况原则上也适用于初期佛教典籍。无论是鲁柏．葛汀、菩提比丘和无著比丘采用的「直接之道」，苏迦托比丘所建议的「进入专一」的意涵，或者娜蒂尔的「整合的、统一的道路」、关则富的「综合的或全包的道路」，皆无法完全适用于“ekāyana magga”在汉、巴文献中所出现的文脉。我们必须个别考虑每一个个案，才能为该文脉中的“ekāyana magga”找出一个较合理的解释。

同一部初期佛教的经典，其内容有时候会随着部派的不同而有差异，而同一个术语名词，也常因部派的不同或时间的演进而有不同的思想内涵。“ekāyana magga”一词具有如此多义的情况，似乎也与这样的演变过程有关。从前几节的讨论看来，很可能“ekāyana magga”这语词原本只用来描述四念住，如巴利尼柯耶的情况，但到了现存的《大毗婆沙论》和《中阿含经》被编辑时，“ekāyana magga”不仅用于四念住，也用于和余道支俱起的圣正定。[78]当现存的《杂阿含经》被编辑、传诵时，“ekāyana magga”的运用范围变得更广泛，运用于四念住、四如意足、六随念，和以「戒、禅那、观四谛」为一组的三法。

就《杂阿含经》的“ekāyana magga”（一乘道）而言，由于它被运用在具有不同属性的禅修实践上，最不具特殊的教理意涵的译词，即娜蒂尔的「整合的、统一的道路」，也许是最恰当的。而就《增一阿含经》而言，由于经文本身包含「一入」的解释，「趋向专一的道路」；这应该就是该经的编辑传诵者所要表达的意思。就巴利佛典仅用于描述四念住的“ekāyana magga”而言，「直接之道」虽然是一个较无争议的译词，但是，因为四念住在巴利佛教文献占有独特的地位，被视为是佛教禅修，特别是毗婆舍那禅修的基本概括教导，而毗婆舍那禅修又是直接导致作证涅槃的唯一不可或缺的修行途径，所以，就上座部佛教而言，将专属于四念住的“ekāyana”理解为「唯一之道」，不能说是完全不合理的事。属于有部的《中阿含》将“ekāyana”（一道）也用于与余道支俱起的圣正定，也就是八正道。因为八正道在《法句经》确实被理解为唯一之道，现存《中阿含经》的“ekāyana”很可能亦是意味着「唯一之道」。

 

略语

Ja Jātaka （本生经）

MN Majjhima Nikāya　（中部）

Ps Papañcasūdanī （中部注释书）

SN Saṃyutta Nikāya （相应部）

参考书目

工具书

A Dictionary of Pāli (Part I) ed. by Margaret Cone (2001)

A Sanskrit English Dictionary ed. by M. Monier Williams (1899, 2002)

Critical Pali Dictionary begun by V. Trenckner (1924-1999)

Hybrid Sanskrit Grammar and Dictionary ed. by Franklin Edgerton (1953, 1998)

Pali-English Dictionary ed. by T.W. Rhys Davids and William Stede (1921-25, 2004)

西文

Anālayo, Ven. (2003) Satipaṭṭhāna: The Direct Path to Realization. Kandy: Buddhist Publication Society.

Anālayo, Bhikkhu (2011) “The Development of Insight : A Study of the U Ba Khin Vipassanā Meditation Tradition as Taught by S.N. Goenka in Comparison with Insight Teachings in the Early Discourses.” Fuyan Buddhist Studies 6, pp. 151–174.

Bodhi, Bhikkhu (trans.) (2000) The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya. Boston: Wisdom Publications.

Gethin, R.M.L. (1992) The Buddhist Path to Awakening. Leiden: E.J. Brill.

Goenka, S.N. (1999/2001). Discourses on Satipaṭṭhāna. Igatpuri: Vipassana Research Institute.

Kornfield, Jack (1988/1993) Living Buddhist Masters. Sri lanka: Buddhist Publication Society.

Harrison, Paul (2007) “A Fragment of the *Saṃbādhāvakāśasūtra from a Newly Identified Ekottarikāgama Manuscript in the Schøyen Collection.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 10. pp. 201–211.

Horner, I.B. (1954/1976) Middle Length Sayings vol.1. London: Pali Text Society.

King, Winston L. (1992) Theravāda Meditation: The Buddhist Transformation of　Yoga. Delhi: Motilal Banarsidass. 1980. Reprint.

Kuan, Tse-fu (2008) Mindfulness in Early Buddhism. New York: Routledge.

Nattier, Jan (2007) “`One Vehicle’ (一乘) in the Chinese āgamas: New Light on an Old Problem in Pāli.” Annual Report of the International Research Institute for Advanced Buddhology at Soka University 10. pp. 181–200.

Nyanaponika, Thera (1962/1996) The Heart of Buddhist Meditation. Kandy: Buddhist Publication Society.

Ñāṇamoli, Thera (1956/1991) The Path of Purification. Kandy: Buddhist Publication Society.

Ñāṇamoli, Thera & Bhikkhu Bodhi (trans.) (1995) The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikāya. Boston: Wisdom Publications.

Rhys Davids, T.W. and C.A.F. (trans.) (1910/1977) Dialogues of the Buddha vol.II. London: Pali Text Society.

Sīlananda, Sayādaw (1990) The Four Foundation of Mindfulness. Boston: Wisdom Publication.

Soma, Thera (1941/1975) The Way of Mindfulness: The Satipaṭṭhāna Sutta Commentary. Kandy: Buddhist Publication Society.

Sujato, Bhikkhu (2005) A History of Mindfulness: How Insight Worsted Tranquility in the Satipatthana Sutta. Taipei: The Corporate Body of the Buddha Educational Foundation.

Walshe, Maurice (trans.) (1987/1995) The Long Discourses of the Buddha. Boston: Wisdom Publications.

Woodward, F.L. (trans.) (1930/1979) The Book of Kindred Sayings vol. V. London: Pali Text Society.

中日文：

干潟龙祥（1935/1993）。〈念住经〉。《南传大蔵经第九卷．中部经典1》。东京：大藏出版株式会社。

及川真介（2004）。〈思念を発す——念処经）。《原始经典第4卷．中部经典I》。東京：春秋社。页135–153。

片山一良（1997）。《中部根本五十经篇I》。东京：大蔵出版株式会社。

石川净海（1935/1997）。〈大念住经〉。《南传大蔵经第七卷．长部经典2》。东京：大藏出版株式会社。

安藤正见（1982）。〈四部．四阿含におきる四念処について〉。《印度学佛教学研究》30-2。页645–646。

佐々木教悟（1988）。〈パ一リ语文献にあらわれたる四念处の修习について〉。《佛教学セミナ一》47。页1–13。

赤沼智善（1939）。《仏教经典史论》，破尘阁。页298。

何孟玲（2001）。《中部念处经四念处禅修方法之研究》。台北：华梵大学东方人文思想研究所硕士论文。

渡辺研二（2003）。〈心の专注の确立——大念处经〉。《原始佛典第2卷．长部经典II》。東京：春秋社，页376–418。

渡边照宏（1940/1993）。《南传大蔵经第十六卷．相应部经典6》。东京：大藏出版株式会社。

温宗堃（2009）。〈初期佛教的经行——兼论当代上座部佛教的行禅〉。《福严佛学研究》4。页141–168。

无著比丘（Anālayo）（2010）。〈上座部观禅的原动力〉。王瑞乡中译。《法鼓佛学学报》7。页1–22。

释印顺（1983/1994a）《杂阿含经论会编（上）》。新竹：正闻出版社。

释印顺（1983/1994b）〈杂阿含经部类之整编〉。《杂阿含经论会编（上）》。新竹：正闻出版社。页1–74。

  1. MN I 55–56. ↑
  2. Rhys Davids, T.W. and C.A.F., 1977, p.327: The one and only path, Bhikkhus, leading to the purification of beings, to passing far beyond grief and lamentation, to the dying-out of ill and misery, to the attainment of right method, to the realization of Nirvana, is that of the Fourfold Setting up of Mindfulness.　 ↑
  3. Woodward, 1930, p.119: This, monks, is the sole way that leads to the purification of beings, to the utter passing beyond sorrow and grief, to the destruction of woe and lamentation, to the winning of the Method, to realizing Nibbāna, to wit: The four stations of mindfulness.Nyanaponika, 1962, p.117：「This is the sole way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destroying of pain and grief, for reaching the right path, for the realization of Nibbāna, namely the four Foundations of Mindfulness」。 ↑
  4. Ñāṇamoli, 1956, p.2: Bhikkhus, this path is the only way for the purification of beings, … for the realization of nibbana, that is to say, the four Foundations of Mindfulness. ↑
  5. Soma, 1941, p.1: This is the only way, o bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbāna, namely, the Four Arousings of Mindfulness. ↑
  6. Horner, 1954, p.71: There is this one way, monks, for the purification of beings, for the overcoming of sorrows and griefs, for the going down of sufferings and miseries, for winning the right path, for realizing nibbāna, that is to say, the four applications of mindfulness. 與此類似的是片山一良（1997，頁164）的「一道」。 ↑
  7. Gethin, 1992, p.60: Translators of the ekâyana formula seem largely to have passed over the difficulties involved here and assumed that we can straightforwardly render ekâyana along the lines of ‘the one (i.e. only) way.’ ↑
  8. Bodhi, 2000, p.1505: Though the Pāli expression is often rendered “the sole way” or “the only way,” this translation has little support either from the suttas or the commentaries. ↑
  9. Sujato, 2005, p.177: Standard renderings of ekāyana as ‘the one and only way’ tell us more about the biases of the translators than about the meaning of the Pali. ↑
  10. 石川净海，1935/1997，页335：「比丘等よ､これは众生を净くする为､忧悲を度する为､苦恼を灭すす为､正理を得む为､涅槃を证せむ为の唯一趣向の道､即ち四念处なり」。 ↑
  11. 佐々木教悟，1988，页2：「比丘等よ､これは生を净くする为､忧悲を度する为､苦恼を灭する为､正理を得ん为､涅槃を证せん为の唯一趣向の道､即ち四念处なり」。 ↑
  12. 渡辺研二，2003，页377：「修行僧たちよ､生きものたちを清净にするために､さまざまな愁いと悲しみをのりこえるために､苦痛と忧いを消灭させるために､正しい道を修得するために､ニッバ一ナの实现のため､このただ一つの道がある」。 ↑
  13. Ñāṇamoli & Bodhi, 1995, pp. 1188. 智髻比丘于1960年過世，此《中部》英译草稿应是完成于1960年与《清净道论》出版的1956年之间。 ↑
  14. MN I 74–77. ↑
  15. Ñāṇamoli & Bodhi, 1995, pp. 1188, n.135: Though there is neither canonical nor commentarial basis for this view, it might be maintained that satipaṭṭhāna is called ekāyana magga, the direct path, to distinguish it from the approach to meditative attainment that proceeds through the jhānas or brahmavihāras. While the latter can lead to Nibbāna, they do not do so necessarily but can lead to sidetracks, whereas satipaṭṭhāna leads invariably to the final goal. ↑
  16. Bodhi, 2000, p.1916, n.123: … satipaṭṭhāna leads straight to “the purification of beings,” etc.; perhaps the way of mindfulness is being contrasted with other types of meditation that do not always lead straight to the goal. ↑
  17. Anālayo, 2003, p. 28. ↑
  18. DN I 235: ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya. ↑
  19. Dhp 274: Esova maggo natthañño, dassanassa visuddhiyā; Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ. 可译作「唯此是道，无有余道，得见清净。应行此道！此能欺魔。」 ↑
  20. 及川真介（2004，页137）译《中部．念住经》時，亦采用类似的意思，译作「一本道」。 ↑
  21. Ps I 229–230: Tattha ekāyano ti ekamaggo. Maggassa hi,Maggo pantho patho pajjo, añjasaṃ vaṭumâyanaṃNāvā uttarasetū ca kullo ca bhisi saṅkamo tiBahūni nāmāni. Svāyaṃ idha ayananāmena vutto. Tasmā ekâyano ayaṃ, bhikkhave, maggo ti ettha ekamaggo ayaṃ, bhikkhave, maggo, na dvedhāpathabhūto ti evam attho daṭṭhabbo. Atha vā ekena ayitabbo ti ekâyano. Ekenā ti gaṇasaṅgaṇikaṃ pahāya vavakaṭṭhena pavivittena. Ayitabbo ti paṭipajjitabbo. Ayanti vā etenā ti ayano, saṃsārato nibbānaṃ gacchantī ti attho. Ekassa ayano ekâyano. Ekassā ti seṭṭhassa. Sabbasattaseṭṭho va Bhagavā. Tasmā bhagavato ti vuttaṃ hoti. Kiñ câpi hi tena aññe pi ayanti, evaṃ santé pi bhagavato va so ayano tena uppāditattā. Yath’āha ‘‘So hi, brāhmaṇa, Bhagavā anuppannassa maggassa uppādetā’’ ti ( M. iii. 15) ādi. Ayatī ti vā ayano. Gacchati pavattatī ti attho. Ekasmiṃ ayano ekâyano, imasmiṃ yeva dhammavinaye pavattati, nâññatrā ti vuttaṃ hoti. Yath’ āha: “imasmiṃ kho, Subhadda, dhammavinaye aṭṭhaṅgiko maggo upalabbhatī’’ ti (D. ii. 151). Desanābhedo yeva h’eso; attho pan’eko. Api ca ekaṃ ayatī ti ekāyano. Pubbabhāge nānāmukhabhāvanānayappavatto pi aparabhāge ekaṃ nibbānam eva gacchatī ti vuttaṃ hoti. Yath’āha Brahmā Sahampati:‘‘Ekâyanaṃ jātikhayantadassī, maggaṃ pajānāti hitânukampīEtena maggena ataṃsu pubbe, tarissanti ye ca taranti oghan”ti (S. v. 168 and 186). ↑
  22. Gethin, 1992, p.61: a lonely place—a place where only one person goes. ↑
  23. Ibid, p.61: a meeting place, a place where people or things become one; an assembly, or gathering together as one. ↑
  24. Ibid, p.61: going to the one, or the practice that brings this about. ↑
  25. Ibid. p.62: a footpath that is only wide enough for one. ↑
  26. Ibid. p.63: a particular path that leads to a particular place— and that place only. ↑
  27. Ibid. p.63. 经文是Ja IV 349: sukarehi samaggehi vyaggho ekâyane hato ti.（猪共同以一击杀死老虎）。 ↑
  28. Ibid. p.63. 经文是Ja V 172–173: ekâyane taṃ pathe addasāsiṃ balena vaṇṇena upeta-rūpaṃ.（我在那条狭窄的路上看见充满力量与美丽的色）。 ↑
  29. Ibid. p.63. 经文是Ja VI 557: ekāyano eka-patho sarā sobbhā ca passato, aññaṃ maggaṃ na passāmi yena gaccheyya assamaṃ.（见到一条狭窄的道路，一旁有湖，一旁有洞，我未见其他能去到那寺院的道路）。 ↑
  30. Gethin, 1992, p.64: a path that leads straight and directly all the way to the final goal. ↑
  31. 以下的介绍，见Sujāto, 2005, pp.177–186。 ↑
  32. 《增壹阿含经》：「云何名为一入？所谓专一心，是谓一入。」(CBETA, T02, no. 125, p. 568, a4-5) ↑
  33. Sujāto, 2005, p.186: the primary purpose of satipaṭṭhāna is to lead to jhāna。这主张当然具有极大的争议性，至少大多学者与佛教界内部普遍认为「四念住」虽可包含「奢摩他」（samatha）的修行，但是，「内观」（vipassanā）才是其主要目的。 ↑
  34. 以下的介绍出自Nattier (2007)一文。 ↑
  35. 如许多研究者已指出的，《杂阿含经》的「一乘道」中「一乘」的译語，令人想起《妙法莲华经》的「一乘」，梵語作“ekayāna”。「一乘」的译语其实不适合用來译“ekāyana”。印順法师（1983/1994b, pp. 58–59）曾说：「宋译『杂阿含经』，译出的時代迟了些，而译者求那跋陀罗，是一位唯心大乘师，所以译文中偶有大乘的名义。」这「一乘道」的译词，显然也可作为印順法师这段评论的证据之一。附带一提的是，过去一些学者沿用「一乘道」作为“ekāyana”的译语，如渡边照宏（1940/1993，頁357）；干潟龍祥（1935/1993，頁90）；安藤正见（1982，頁645）。 ↑
  36. Nattier, 2007, p.199: In such a context the best translation of ekāyano maggo might be “unified” or “integrated” path, i.e., a path consisting of a combination of practices. The fact that the term ekāyana can clearly also mean “direct, going straight to the goal” in some texts may well have given the refrain a deliberate multivalence: the various sets of practices are not only unifìed (i.e., compromising a set of activities to be undertaken),but they will take one directly to the goal. ↑
  37. 《阿毗达摩大毘婆沙論》：「问：正断、神足、根、力、觉支、道支为是一趣道不？若是者，何故彼经唯说念住名一趣道，不说于耶？……是故，彼经唯说念住名一趣道，而不说余。」(CBETA, T27, no. 1545, p. 943, c15-p. 944, a1) ↑
  38. Kuan, 2008, pp. 129–130. ↑
  39. Kuan, 2008, p. 130: … the four satipaṭṭhānas constitute the path where various strands of practice converge …… a comprehensive or “all-inclusive” path, which appropriately characterizes the four satipaṭṭhānas as basic general instruction applicable to various Buddhist practices. ↑
  40. CBETA, T02, no. 100, p. 410, b12-14。 ↑
  41. Walshe (1987/1995, p.589, n.626) 认为巴利注释书针对“ekāyana magga”提供五种解释，表示古代注释家也不确定其正确的意思。《大毘婆沙论》的十二种诠释，或许也意味着其编辑者当时也无法确定何种解释代表正确的诠释。不过，同样可能的是，注释家只是收集以往曾有的解释，将它们并列出来而已，无意区別何者为正确，毕竟它们具有相同的宗教教化功能。 ↑
  42. 「即」，大正藏作「则」，今依宋、元、明、宮本读「即」。 ↑
  43. CBETA, T27, no. 1545, p. 943, b16-21。 ↑
  44. CBETA, T27, no. 1545, p. 943, b24-c2。 ↑
  45. Anālayo, 2003, p.27–28: A more commonly used translation of ekāyano is “the only path”, corresponding to the fourth of the five explanations found in the commentaries. ↑
  46. CBETA, T30, no. 1579, p. 859, b2-4。 ↑
  47. 释印顺，1983/1994a，页236–237。 ↑
  48. Ps I 232. ↑
  49. Critical Pali Dictionary, p.632b. ↑
  50. Pali English Dictionary, p.159b. ↑
  51. A Dictionary of Pāli Part I, p.529b. ↑
  52. A Sanskrit English Dictionary, p.230b。相对于此，《佛教混合梵语辞典》（Buddhist Hybrid Sanskrit Grammar and Dictionary, v.2, p.154a）仅列“narrow (path), traversable only by one at a time”等形容词的意涵，并未提到「唯一」或类似的意涵。 ↑
  53. SN III 42; DN III 58: attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.《杂阿含．639经》：「当作自洲而自依，当作法洲而法依，当作不異洲不異依。」(CBETA, T02, no. 99, p. 177, a6-7) 《长阿含经》卷2：「当自炽燃，炽燃于法，勿他炽燃；当自归依，皈依于法，勿他归依。」(CBETA, T01, no. 1, p. 15, b6-7)。 ↑
  54. Gethin, 1992, p.66: It is really only with the material associated with the full description of the satipaṭṭhānas that any concrete idea of the basic practice of the bhikkhu might be obtained; it is really only from this material that one might form an idea of how the bhikkhu might be expected to set about beginning his progress along the path. In other words, with the four satipaṭṭhānas we have the nearest thing in the four Nikāyas to basic general instruction in Buddhist ‘[meditation] practice’ or yoga. ↑
  55. Ibid, p.67: if any one of the seven sets can be characterized as setting down the basic prescription for practice of the Buddha path, it is the four satipaṭṭhānas. ↑
  56. SN V 152–154，V 162–163，V 164–165；DN II 100–101。 ↑
  57. 关则富（Kuan, 2008, p.137）指出，《念住相应》有九部经典，其背景被设定在佛陀般涅槃前不久甚至之后，这可能意味着「这些经文的编辑者『记得』或相信这些关于四念住的经典是〔佛陀〕在较晚期才说的。这可能反映了佛陀在其教学生涯后期特别强调四念住的可能性。」 ↑
  58. Kuan, 2008, p.138: …show that the four satipaṭṭhānas were especially emphasized as his final teaching in his old age. This teaching, which is characterized by the term ekāyana, may represent the Buddha’s attempt to summarize or conclude his entire teaching on how to practice for the realization of the ultimate religious goal. 虽然关则富的整个论文更想建议的是四念住相较于其他的教法是在较晚的時期形成（Kuan, 2008, p.120），但是，有鉴于四念住完全融入在佛陀的整个教法体系，我认为更可能的情况是，四念住从佛陀最初说法便已成形(作为道谛中的正念道支)，四十五年间一再重覆；由于其重要性，佛陀在入灭之前又给与特别的强调。 ↑
  59. MN I 82–83。《杂阿含．612经》也有类似的经文，见CBETA, T02, no. 99, p. 171, c6-21。 ↑
  60. Kuan, 2008, p.130; Gethin, 1992, p.65–66. ↑
  61. Nyanaponika, 1962/1996, p.7: The teaching of the Buddha offer a great variety of methods of mental training and subjects of meditation, suited to the various individual needs, temperaments and capacities. Yet all these methods ultimately converge in the ‘Way of Mindfulness’ called by the Master himself ‘the Only Way’ (or: the Sole Way; ekāyana magga. The Way of Mindfulness may therefore rightly be called ‘the heart of Buddhist Meditation’ or even ‘the heart of the entire doctrine’(dhamma-hadaya). ↑
  62. Nyanaponika, 1962/1996, p.104: The emphasis which the practice of Satipaṭṭhāna receives in Burma, and in the pages of this book, is, however, not meant to be a discouragement or disparagement of other methods or devices. Satipaṭṭhāna would not be the Only Way if it could not encompass them all. ↑
  63. 对一些内观传统的禅修技巧之描述，可见Konfield (1988/1993)、Goenka (1999/2001)、Anālayo (2011)、无著法师（2010）、温宗堃（2009）。 ↑
  64. Gethin, 1992, p.66: …the remaining sets concern rather more exclusively what actually issues from that meditation practice and how it progresses—not that these elements are absent from the account of the four satipaṭṭhānas. ↑
  65. SN V 148. 《杂阿含．617经》：「自行处父母境界」(CBETA, T02, no. 99, p. 173, a26) ↑
  66. SN V 169: Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. 《杂阿含．619经》：「比丘！当如是学。自护者修四念住，护他者亦修四念住。」(CBETA, T02, no. 99, p. 173, b17-18) ↑
  67. SN V 189: Ye, bhikkhave, anukampeyyātha, ye ca kho sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. ↑
  68. King, 1992, p.16: We must remember that vipassanā sets Buddhism apart from all other methods (especially Brāmaṇical); it alone brings the meditator to full and final release (Nibbāna) in the Buddhist view. Vipassanā is the methodological embodiment of the Buddhist (Theravāda) world view. … … Vipassanā is absolutely essential to Nibbānic attainment, but the peaceful abiding (Jhānas and formless meditation) are not. ↑
  69. King, 1992, p.117: But since the vipassanā understanding (wisdom) is the quintessence of the insight leading to Nibbāna, as well as sine qua non for that final liberation, it is implied in sacred scripture that vipassanā alone could be a discipline sufficient for salvation. ↑
  70. Nyanaponika, 1962, p. 44: Insight is the direct and penetrative realization of the Three Characteristics of Existence, i.e. Impermanence, Suffering and Impersonality. It is not a mere intellectual appreciation or conceptual knowledge of these truths, but an indubitable and unshakeable personal experience of them, obtained and matured through repeated meditative confrontation with the facts underlying those truths. …… It is the intrinsic nature of Insight that it produces a growing detachment and increasing freedom from craving, culminating in the final deliverance of the mind from all that causes it enslavement to the world of suffering. ↑
  71. Nyanaponika, 1962, p.102: … in the Buddha’s teaching, the Development of Tranquility or the meditative Absorptions, are only means to an end, and cannot lead, by themselves, to the highest goal of liberation which is attainable only through Insight. ↑
  72. Kuan, 2008, p.58: The practice of mindfulness, especially satipaṭṭhāna, is widely considered to be the core of insight (vipassanā) meditation by practitioners and scholars alike. ↑
  73. 转引自Kuan, 2008, p.58: Griffiths (1981: 611 and 614) “We may take vipassanā (insight) and paññā (wisdom) as equivalent terms … Perhaps the simplest and most effective way of developing paññā described in the Pāli canon is that of satipaṭṭhāna.” ↑
  74. 转引自Kuan, 2008, p.58: Harvey (1990: 254) also says, “The basic framework for developing Insight practice is known as ‘the four foundations of mindfulness’, the satipaṭṭhānas.” ↑
  75. Sīlānanda, 1990, p.38: In this sutta, emphasis is on vipassanā and not samatha meditation, because contemplating the “origination factors” and the “dissolution factors” is only possible in vipassanā meditation. …… In this sutta, every object of meditation is directed toward vipassanā, although in the early stages, it can be samatha meditation. ↑
  76. 这里的「奢摩他」专指是色界定、无色界定。四念住的「毗婆舍那修行」本身便含有「定」（samādhi）的要素。毗婆舍那所具有的定，见Nyanaponika, 1962, p.103；Gunaratana, 1985, p.45。 ↑
  77. 《念住经》不同传本（上座部、有部、大众部）所列举的念住实践并不相同。研究者曾依各自的研究方法，重建所谓《念住经》最原初的传本，见Kuan, 2008, pp. 106–108。 ↑
  78. 《阿毗达摩大毘婆沙论》卷188：「如契经說：有一趣道能令有情清净超灭忧苦，乃至能证随正理法，谓圣正三摩地及彼因缘彼众具。」(CBETA, T27, no. 1545, p. 944, a2-4) ↑